T24n1458_根本薩婆多部律攝
大正藏第 24 冊 No. 1458 根本薩婆多部律攝
No. 1458
根本薩婆多部律攝卷第一
尊者勝友集
三藏法師義凈奉 制譯
初釋波羅底木叉經序
敬禮調伏除煩惱， 滅眾生惑為正因； 如日廣照利無邊， 咸能破盡諸冥闇。 佛說廣釋並諸事， 尼陀那及目得迦； 增一乃至十六文， 鄔波離尊之所問。 摩納毗迦申要釋， 比尼得迦並本母； 我今隨次攝廣文， 令樂略者速開悟。 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。
此中初頌意明教行難得。言別解脫者，由依別解脫經如說修行，于下下等九品諸惑，漸次斷除永不退故，于諸煩惱而得解脫，名別解脫。又見修煩惱其類各多，于別別品而能捨離，名別解脫。由惑漂沒三界有情，為此先應勤求解脫。經謂佛語，簡外道教。聞者於他所說謂文及義，以其耳識並后決斷心而了知故。言難得者，諸佛出世時乃一逢，又善趣等極難得故。言無量俱胝劫者，謂是大劫，雖經多數戒法難逢，設過於此亦難值遇，此顯難遭之極。言讀誦者，若文、若義以慧領受。言受持者，謂于彼二數數憶持長時不忘，由唸誦等勤相應故。言如說
【現代漢語翻譯】 現代漢語譯本 根本薩婆多部律攝卷第一
尊者勝友集
三藏法師義凈奉 制譯
初釋波羅底木叉經序
敬禮調伏除煩惱， 滅眾生惑為正因； 如日廣照利無邊， 咸能破盡諸冥闇。 佛說廣釋並諸事， 尼陀那（因緣）及目得迦（根本）； 增一乃至十六文， 鄔波離（Upali，佛陀十大弟子之一，持律第一）尊之所問。 摩納毗迦申要釋， 比尼得迦（毗奈耶的異名）並本母； 我今隨次攝廣文， 令樂略者速開悟。 別解脫經難得聞， 經于無量俱胝（koti，印度計數單位，意為千萬）劫； 讀誦受持亦如是， 如說行者更難遇。
此中初頌意明教行難得。言別解脫者，由依別解脫經如說修行，于下下等九品諸惑，漸次斷除永不退故，于諸煩惱而得解脫，名別解脫。又見修煩惱其類各多，于別別品而能捨離，名別解脫。由惑漂沒三界有情，為此先應勤求解脫。經謂佛語，簡外道教。聞者於他所說謂文及義，以其耳識並后決斷心而了知故。言難得者，諸佛出世時乃一逢，又善趣等極難得故。言無量俱胝劫者，謂是大劫，雖經多數戒法難逢，設過於此亦難值遇，此顯難遭之極。言讀誦者，若文、若義以慧領受。言受持者，謂于彼二數數憶持長時不忘，由唸誦等勤相應故。言如說
【English Translation】 English version The Root Sarvastivada Vinaya Collection, Volume 1
Collected by the Venerable Srestha-mitra (Superior Friend)
Translated by the Tripitaka Master Yijing under Imperial Decree
Preface to the Initial Explanation of the Pratimoksha Sutra
I respectfully bow to the Tamer who removes afflictions, The correct cause for extinguishing the delusions of beings; Like the sun, broadly illuminating boundless benefits, Completely able to destroy all darkness. The Buddha spoke of extensive explanations and all matters, Nidana (causes and conditions) and Matrika (fundamental principles); From Ekottara (numerical discourses) up to sixteen sections, Asked by the Venerable Upali (foremost in upholding the Vinaya, one of the ten great disciples of the Buddha). Essential explanations of Manava, Vinaya-matrika (a synopsis of the Vinaya), and the root-matrika; I now sequentially collect the extensive texts, Enabling those who delight in brevity to quickly awaken. The Pratimoksha Sutra is difficult to hear, Passing through immeasurable kotis (a unit of measurement in India, meaning ten million) of kalpas (aeons); Reading, reciting, receiving, and upholding are also thus, Practitioners who act according to the teachings are even more rare to encounter.
The initial verse here clarifies the rarity of encountering the teachings and practice. 'Pratimoksha' means that by relying on the Pratimoksha Sutra and practicing as taught, one gradually cuts off and never regresses from the nine grades of afflictions, from the lowest to the highest, and thus attains liberation from all afflictions, hence the name 'Pratimoksha' (individual liberation). Furthermore, seeing that the types of afflictions to be cultivated are numerous, being able to abandon them from each separate category is called 'Pratimoksha'. Because sentient beings are submerged by afflictions in the three realms, one should first diligently seek liberation. 'Sutra' refers to the Buddha's words, distinguishing them from the teachings of non-Buddhists. 'Hearing' refers to understanding the text and meaning of what others say, through ear-consciousness and subsequent decisive thought. 'Difficult to obtain' means that it is only encountered when Buddhas appear in the world, and also because favorable rebirths are extremely rare. 'Immeasurable kotis of kalpas' refers to great kalpas, indicating that even after many such aeons, it is difficult to encounter the Dharma of precepts, and even if one passes beyond this, it is still difficult to meet. This shows the extreme rarity of encountering it. 'Reading and reciting' means receiving the text and meaning with wisdom. 'Receiving and upholding' means constantly remembering and not forgetting them for a long time, due to diligent engagement in recitation and other practices. 'Acting according to the teachings'
行者，于所作業以身語心順大師言無違犯故。更難遇者，聞讀受持斯猶易得，如說行者極為難遇，勇勵精勤方全戒行，非下劣心之所能得，故說更言彰極難也。此中明教及行是難遭遇，聞讀誦持謂是其教，遵奉修習即是其行。
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。
此頌意明三寶興世所有事業皆是樂因故。言諸佛出現於世樂者，謂入胎時、現生時名佛出世，依將成理作如是說。雖曰菩薩受佛陀稱，或成正覺時名佛出世，由於爾時成一切智得佛陀號，是妙解脫喜樂因故，說名為樂，猶如世人名火為樂。言演說微妙正法樂者，謂契經等十二分教。言僧伽者，謂八大人等。言一心同見者，謂于戒見威儀正命眾同遵故，又明一心同事難可壞故。言和合俱修者，即是齊心俱凈尸羅故。言勇進者，於三學處勤修行故，或勇心策勵令諸煩惱究竟盡故，又心勇決于所修事進無退故並是樂因。
若見寶人則為樂， 並與共住亦為樂； 若不見諸愚癡人， 是則名為常受樂。
此頌意明親近善人遠離惡友亦是樂因故，上半、下半如次應識。言寶人者，于罪惡事遠而捨棄，即此寶人有勝善德，見及同住並能生樂。若不修善品，多為惡行迷於正理故曰愚癡，不應親近
【現代漢語翻譯】 現代漢語譯本：行者，對於所做的事情，以身語意順從大師的教導，沒有違背，因此更加難以遇到。聽聞、讀誦、受持（佛法）尚且容易得到，像（佛法）所說的那樣去實行的人就極為難得，勇敢地努力精進才能完全持守戒行，不是下劣之心所能做到的，所以說『更』字，彰顯了極其難得。這裡說明教法和實行是難以遭遇的，聽聞、讀誦、受持說的是教法，遵從奉行修習就是實行。
諸佛出現於世是快樂， 演說微妙正法是快樂； 僧伽一心同見是快樂， 和合共同修行勇猛精進是快樂。
這首偈頌的意思是說明三寶（佛、法、僧）興盛於世間的所有事業都是快樂的原因。說『諸佛出現於世是快樂』，指的是入胎時、出生時稱為佛出世，依據將要成就的道理這樣說。即使是菩薩接受佛陀的稱號，或者成就正覺時稱為佛出世，因為那時成就一切智慧，得到佛陀的稱號，是美妙解脫喜樂的原因，所以說名為快樂，猶如世人稱火為快樂。說『演說微妙正法是快樂』，指的是契經等十二分教（Angas）。說『僧伽』，指的是八大人等。說『一心同見』，指的是在戒律、見解、威儀、正命（正確的謀生方式）上共同遵守，又說明一心一意地做事情難以破壞。說『和合共同修行』，就是齊心協力共同清凈戒律。說『勇猛精進』，是在三學（戒、定、慧）之處勤奮修行，或者以勇敢的心鞭策自己，使各種煩惱徹底斷盡，又內心勇敢決斷，對於所修的事情勇往直前沒有退卻，這些都是快樂的原因。
如果見到賢善之人就是快樂， 並且與他共同居住也是快樂； 如果不見那些愚癡之人， 這就是所謂的常受快樂。
這首偈頌的意思是說明親近善人，遠離惡友也是快樂的原因，上半句、下半句依次應當知曉。說『寶人』，對於罪惡的事情遠離而捨棄，這樣的寶人具有殊勝的善德，見到以及與他同住都能產生快樂。如果不修習善法，多做惡行，迷惑于正理，所以說是愚癡，不應該親近。
【English Translation】 English version: A practitioner who, in their actions, conforms to the master's words with body, speech, and mind, without violation, is even more difficult to encounter. Hearing, reading, and upholding (the Dharma) are still easy to attain, but to practice as (the Dharma) says is extremely rare. Only through courageous and diligent effort can one fully maintain the precepts. It cannot be achieved by a base mind. Therefore, the word 'more' emphasizes the extreme rarity. This explains that the teaching and the practice are difficult to encounter. Hearing, reading, and upholding refer to the teaching, while following and practicing are the practice.
Joyful is the appearance of the Buddhas in the world, Joyful is the exposition of the subtle and true Dharma; Joyful is the Sangha (community) united in vision, Joyful is the harmonious and collective practice with courageous progress.
This verse explains that all the activities of the Three Jewels (Buddha, Dharma, Sangha) flourishing in the world are causes of joy. 'Joyful is the appearance of the Buddhas in the world' refers to the time of entering the womb and the time of birth being called the Buddha's appearance in the world, speaking in accordance with the principle of what will be accomplished. Even when a Bodhisattva (enlightenment being) receives the title of Buddha, or when attaining perfect enlightenment, it is called the Buddha's appearance in the world, because at that time, attaining all wisdom and receiving the title of Buddha is the cause of wonderful liberation and joy, therefore it is called joy, just as people call fire joy. 'Joyful is the exposition of the subtle and true Dharma' refers to the twelve divisions of teachings (Angas) such as the Sutras (discourses). 'Sangha' refers to the eight great individuals (Aryas) and others. 'United in vision' refers to the common adherence to precepts, views, conduct, and right livelihood (correct way of earning a living). It also clarifies that doing things with one mind and one purpose is difficult to break. 'Harmonious and collective practice' is to purify the precepts together with one heart. 'Courageous progress' is to diligently practice in the three trainings (morality, concentration, wisdom), or to encourage oneself with a courageous heart, so that all afflictions are completely exhausted, and to have a brave and decisive mind, advancing without retreat in the things being practiced, all of which are causes of joy.
If one sees a virtuous person, it is joy, And to live with them is also joy; If one does not see foolish people, Then that is called constant joy.
This verse explains that being close to good people and staying away from bad friends is also a cause of joy. The first half and the second half should be understood in order. 'Virtuous person' refers to one who abandons and rejects sinful deeds. This virtuous person has superior virtues, and seeing and living with them can bring joy. If one does not cultivate good qualities, does many evil deeds, and is confused about the right principles, then they are called foolish and should not be approached.
速當舍離。
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。
此頌意明善友差別。然諸寶人有其二種：一者世俗、二者勝義。世俗復二：一、住定分；二、住慧分。言具尸羅者，謂住定分，雖是俗寶亦能遠惡，此明因戒能發定故。言多聞者，謂住慧分，由定發慧故。下半明於定慧二法平等運心住究竟處，即是勝義真善知識。言阿羅漢者，于流轉中證不生法，謂從煩惱眾苦繫縛永得脫故。
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。
此頌上半明致樂之因，下半明慧生斷惑。言河津者，謂解脫河離二邊過故，由八正道方能獲得名為妙階，喻若河津有妙階道，是行旅樂因故。言以法降怨戰勝樂者，此明以正行法為捍敵具，降伏煩惱令不更生，故名戰勝。次下半頌明以智劍斬我慢幢，破魔羅軍彰勝樂故。
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。
此頌述前修正行人杜多功德圓滿相應，是樂因故。言決意者，謂初發凈心為知足行，決斷策勤不希名利，撿攝身心防護外境，解脫勝果因此成故。言善伏根欲者，此顯助伴清凈能與戒俱故。言具多聞者，此明獲勝上果必藉
【現代漢語翻譯】 現代漢語譯本：應當迅速捨棄（惡行）。
見到具有戒行（具尸羅，指持戒清凈的人）的人是快樂，如果見到博學多聞的人也是快樂； 見到阿羅漢（Arahan，斷盡煩惱，證得無生的人）才是真正的快樂，因為不再有後有（輪迴）產生。
這首偈頌說明了善友的差別。然而，善知識有兩種：一是世俗的，二是勝義的。世俗的又分為兩種：一是安住于禪定（定分）的，二是安住于智慧（慧分）的。所說的『具尸羅』，是指安住于禪定的人，雖然是世俗的善知識，也能遠離惡行，這說明因戒律能引發禪定。所說的『多聞』，是指安住于智慧的人，因為由禪定能引發智慧。下半部分說明對於禪定和智慧兩種法平等用心，安住于究竟之處，就是勝義的真善知識。所說的『阿羅漢』，是在流轉（輪迴）中證得不生之法的人，意思是說從煩惱和眾苦的束縛中永遠得到解脫。
在渡河的關口有美妙的階梯是快樂，以佛法降伏怨敵獲得勝利是快樂； 證得正慧（正確的智慧）的果實生起時，能夠去除我慢（驕傲自大）是最大的快樂。
這首偈頌的上半部分說明了獲得快樂的原因，下半部分說明了智慧生起能斷除迷惑。所說的『河津』，是指解脫之河，遠離了有和無兩種邊見，通過八正道（八正道）才能獲得，稱為美妙的階梯，比喻如果渡河的關口有美妙的階梯道路，是旅行者快樂的原因。所說的『以法降怨戰勝樂』，說明以正行之法作為防禦敵人的工具，降伏煩惱使不再產生，所以稱為戰勝。下半部分偈頌說明用智慧之劍斬斷我慢之幢，摧毀魔羅（Mara，魔）的軍隊，彰顯勝利的快樂。
如果有人能夠下定決心，善於調伏六根和慾望，具有廣博的學識； 從年少到年老都住在山林中，寂靜閑居在蘭若（Aranya，遠離塵囂的修行場所）是快樂。
這首偈頌敘述了前面修正行人頭陀（Duta，苦行）功德圓滿相應，是快樂的原因。所說的『決意』，是指最初發起清凈之心，爲了知足而行，決斷精進不希望名利，檢查約束身心防護外境，解脫的殊勝果實因此成就。所說的『善伏根欲』，顯示了助伴清凈能夠與戒律同在。所說的『具多聞』，說明獲得殊勝的上果必定憑藉
【English Translation】 English version: One should quickly abandon (evil deeds).
Seeing one who possesses virtue (具尸羅, Gu-shila, referring to someone who upholds precepts purely) is a joy, and seeing one who is learned is also called a joy; Seeing an Arahan (阿羅漢, Arahan, one who has extinguished all defilements and attained no-birth) is true joy, because there is no more future existence (reincarnation).
This verse explains the differences in good friends. However, there are two kinds of good friends: mundane and ultimate. The mundane are further divided into two: those who dwell in concentration (定分, Dhyana-bhaga) and those who dwell in wisdom (慧分, Prajna-bhaga). 'Possessing virtue' refers to those who dwell in concentration; although they are mundane good friends, they can also keep away from evil. This explains that precepts can give rise to concentration. 'Learned' refers to those who dwell in wisdom, because wisdom arises from concentration. The latter half explains that equally applying the mind to both concentration and wisdom, and dwelling in the ultimate state, is the true ultimate good friend. 'Arahan' refers to one who has realized the un-born Dharma in the cycle of existence, meaning they are forever liberated from the bondage of afflictions and suffering.
At the river crossing, a wonderful staircase is joy, subduing enemies with the Dharma and winning the battle is joy; When the fruit of attaining right wisdom arises, being able to remove arrogance is the greatest joy.
The first half of this verse explains the causes of attaining joy, and the second half explains that the arising of wisdom can cut off delusion. 'River crossing' refers to the river of liberation, being away from the two extremes of existence and non-existence, which can only be attained through the Eightfold Path (八正道, Eightfold Path), called a wonderful staircase, analogous to a wonderful staircase at a river crossing, which is a cause of joy for travelers. 'Subduing enemies with the Dharma and winning the battle is joy' explains that using the Dharma as a tool to defend against enemies, subduing afflictions so they no longer arise, is called winning the battle. The latter half of the verse explains that using the sword of wisdom to cut down the banner of arrogance, destroying the army of Mara (魔羅, Mara, the demon), manifests the joy of victory.
If one can have a determined mind, be good at subduing the senses and desires, and possess extensive learning; From youth to old age, living in the forest, dwelling quietly in an Aranya (蘭若, Aranya, a secluded place for practice) is joy.
This verse describes the corresponding perfection of the ascetic practices (頭陀, Duta, ascetic practices) of the practitioners mentioned earlier, which is a cause of joy. 'Determined mind' refers to initially generating a pure mind, acting with contentment, resolutely striving without hoping for fame and gain, examining and restraining the body and mind, and protecting against external influences, so that the excellent fruit of liberation is achieved. 'Good at subduing the senses and desires' shows that pure companions can be together with precepts. 'Possessing extensive learning' explains that attaining the excellent supreme fruit must rely on
多聞，智慧簡擇煩惱方斷。非愚癡人堪住蘭若，是故苾芻先學多聞，設非多聞但明戒相，亦得住于蘭若之處。言從少至老等者，明決定心始終無退故。言寂靜閑居蘭若樂者，謂離誼雜方能趣理令心樂住。
上之六頌是諸羅漢結集所置，自下序文總開十義：初、明佛所教；二、呵不總集；三、不集隨聽；四、供養法式；五、正明誡敕；六、誡敕利益；七、無誡過生；八、正作白事；九、勸至心聽；十、凈其徒眾。
「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，如知應正等覺，何況所餘覺品善法？」「大德僧伽先作何事？」「佛聲聞眾少求少事。不來諸苾芻說欲及清凈。」
初、明佛所教者，即是諸大德春時爾許過等。過者，是已往義。言春時者，謂三時內隨在何時說波羅底木叉而稱其事，此中且據春時也。言三時者，謂春夏冬。言爾許者，指其限量，謂隨說戒日取數。而言余有爾許在者，可準當時餘日而說。言老死既侵者，意明老死常在現前，老及於死名為老死。然十二有支但言此一者，為于憂悲等此用最強故，欲顯修凈行者失圓滿事，此是初因。然修行者圓滿之因略有二種：一謂所依、二謂行本。言所依失者，由老
【現代漢語翻譯】 現代漢語譯本： 多聞（博學），智慧簡擇（智慧能夠分辨）才能斷除煩惱。愚癡的人不適合住在蘭若（寂靜的修行處），因此比丘（出家修行的僧人）應該先學習多聞，即使不具備多聞，但如果精通戒律，也可以住在蘭若。』從少至老等』，說明決心堅定，始終不會退轉。』寂靜閑居蘭若樂』，是指遠離喧囂雜亂，才能趨向真理，使內心安樂。 上面的六頌是各位阿羅漢（斷除煩惱，達到涅槃境界的聖人）結集時所確立的，下面的序文總共闡述了十個要點：第一，闡明佛陀的教誨；第二，呵斥不進行總集；第三，不總集而隨聽隨記；第四，供養佛法的儀式；第五，正式闡明誡敕；第六，誡敕的利益；第七，不遵守誡敕的過失；第八，正式進行白事（僧團事務的宣告）；第九，勸勉至誠聽聞；第十，凈化僧團。 』諸位大德！春季已經過去這麼多時日，剩下的還有這麼多；衰老和死亡已經侵襲，生命之根逐漸減少，大師的教法不久將要滅亡。諸位大德！應當勤奮光大佛法，不要放逸，因為不放逸必定能夠證得，如知應正等覺（佛陀的覺悟），更何況其餘的覺品善法？』 』大德僧伽（僧團）應該先做什麼事？』 』佛陀的聲聞眾（聽聞佛法而證悟的弟子）應該少求少事。不來的比丘應該說出自己的慾望並表明清凈。』 第一，闡明佛陀的教誨，就是諸位大德所說的』春季已經過去這麼多時日』等等。』過』，是已過去的意義。』春時』，是指在一年三季中的任何時候宣說波羅底木叉（戒律）時所用的稱謂，這裡暫且以春季為例。』三時』，是指春、夏、冬三季。』爾許』，是指具體的數字，即指宣說戒律的日子所取的數字。』余有爾許在』，可以根據當時剩餘的日子來說明。』老死既侵』，意思是說衰老和死亡常常在眼前，衰老和死亡合稱為老死。然而十二有支（十二因緣）中只提到這一項，是因為對於憂愁悲傷等情緒，老死的作用最強，想要顯示修行凈行的人失去了圓滿的事情，這是最初的原因。然而修行者圓滿的原因大致有兩種：一是所依，二是行本。』所依失』，是因為衰老。
【English Translation】 English version: Extensive learning and intelligent discernment are the means to sever afflictions. A foolish person is not suited to dwell in a 'lanya' (a quiet place for practice), therefore, a 'bhiksu' (ordained monastic) should first study extensively. Even without extensive learning, if one is well-versed in the precepts, they may also dwell in a 'lanya'. 'From youth to old age, etc.' indicates a firm resolve that does not regress. 'The joy of quiet and secluded dwelling in a 'lanya'' refers to being able to approach the truth and find peace of mind by being away from noisy distractions. The above six verses were established during the assembly of the 'arhats' (enlightened beings who have attained nirvana). The following preface broadly outlines ten points: First, clarifying the Buddha's teachings; second, criticizing the failure to hold a general assembly; third, not assembling but listening and recording individually; fourth, the rituals for offering to the Dharma; fifth, formally clarifying the precepts; sixth, the benefits of the precepts; seventh, the faults of not following the precepts; eighth, formally conducting 'baishi' (announcements of monastic affairs); ninth, encouraging sincere listening; tenth, purifying the monastic community. 'Venerable 'bhiksu's! So much of springtime has passed, and so much remains; old age and death have already encroached, the root of life is gradually diminishing, and the Teacher's teachings will soon perish. Venerable 'bhiksu's! You should diligently propagate and illuminate the Dharma, and not be negligent, for by not being negligent, you will surely attain enlightenment, like the 'Tathagata's' (Buddha's) perfect enlightenment, let alone the remaining virtuous qualities of enlightenment?' 'What should the venerable 'sangha' (monastic community) do first?' 'The Buddha's 'sravakas' (disciples who attain enlightenment through hearing the Dharma) should seek little and have little to do. Those 'bhiksu's who are absent should declare their desires and affirm their purity.' First, clarifying the Buddha's teachings is what the venerable ones said, 'So much of springtime has passed,' and so on. 'Passed' means the past. 'Springtime' refers to the term used when reciting the 'Pratimoksha' (code of monastic discipline) at any time within the three seasons of the year, and here it is taken as springtime for the sake of example. The 'three seasons' are spring, summer, and winter. 'So much' refers to a specific number, that is, the number taken from the day of reciting the precepts. 'So much remains' can be explained according to the remaining days at that time. 'Old age and death have already encroached' means that old age and death are always present. Old age and death are collectively called old age and death. However, only this one is mentioned in the twelve 'nidanas' (links of dependent origination) because old age and death have the strongest effect on sorrow and grief, and it is intended to show that those who cultivate pure conduct have lost the opportunity for completeness. There are roughly two causes for the completeness of practitioners: one is the basis of reliance, and the other is the root of practice. 'Loss of the basis of reliance' is due to old age.
死逼故，無所堪能命根斷壞如其次第。言行本失者，謂大師教法不久當滅，由佛法滅退失行故。大悲世尊以無倒義化諸有情，故曰大師。法謂十二分教，世尊以此導利有情，隨有緣者悉皆受化。由此二事失圓滿行故。言莫放逸者，勸不放逸，勤心勇決光顯聖教故。所以但言不放逸者，顯不放逸諸善品中為最勝故。言應勤者，勸不放逸能與出世聖道加行為依止故，謂于奢摩他、毗缽舍那雙修等運獲聖道故。由不放逸必當證得等者，此顯世尊令出家眾求解脫者證道果故，制眾學處。言如知者，如所了事稱實知故。應者，于諸有情應受供養故。言正等覺者，謂是無倒遍了知故。言何況所餘覺品善法者，此亦配前，由不放逸能趣菩提，所有善法皆悉名為覺品善法。
次、明呵不總集。言大德僧伽先作何事者，此明先無別事應來共集故。下文云佛聲聞眾少求少事，既無餘事何故不來？又釋云褒灑陀時灑掃，清凈嚴設，燈花等是。前作業故，須問云：「大德僧伽！先所作事並已作未？」言少求少事者，少求謂少欲，少事謂知足。又少求謂意業，少事謂身語。言聲聞者，隨他聞也，隨他音聲而聽聞故，以斯成眾故言聲聞眾。眾者，同心共集不可壞故。
次、明不集隨聽。言不來等者，于長凈時不同集會名為不來。言大德
【現代漢語翻譯】 現代漢語譯本：因此，沒有能力使命根斷絕和壞滅，這是按照次第發生的。『言行本失』指的是大師的教法不久將要滅亡，因為佛法滅亡導致修行退失的緣故。大悲世尊以沒有顛倒的意義教化眾生，所以被稱為『大師』。『法』指的是十二分教（十二種不同形式的佛經），世尊用這些教導利益眾生，隨順有緣者都接受教化。由於這兩件事的缺失，導致圓滿的修行喪失。『莫放逸』是勸誡不要放逸，要以勤奮的心和勇猛的決心來光大聖教。之所以只說『不放逸』，是因為要顯示在所有善法中，不放逸是最殊勝的。『應勤』是勸誡不要放逸，因為不放逸能夠為出世間的聖道提供修行和依靠，也就是通過奢摩他（止，專注）和毗缽舍那（觀，內觀）雙修等方式獲得聖道。『由不放逸必當證得』，這顯示世尊爲了讓出家眾求解脫者證得道果，制定了許多學處（戒律）。『如知者』，是說如實地瞭解事物。『應』，是對所有眾生都應該接受供養。『正等覺』，是指沒有顛倒地普遍了知一切。『何況所餘覺品善法者』，這也與前面相配，因為不放逸能夠趨向菩提（覺悟），所有善法都可稱為覺品善法。 接下來，說明呵責不總集的情況。『大德僧伽（僧團）先作何事』，這說明之前沒有其他事情，所以才應該聚集在一起。下文說佛的聲聞（聽聞佛法而覺悟的人）眾少求少事，既然沒有其他事情，為什麼不來呢？另一種解釋是，在褒灑陀（布薩，每半月舉行的誦戒儀式）時灑掃、清凈地佈置，擺放燈和花等等。因為之前有這些工作，所以需要問：『大德僧伽！之前所做的事情都已經做完了嗎？』『少求少事』，少求指的是少欲，少事指的是知足。或者，少求指的是意業（思想行為），少事指的是身語（身體和語言行為）。『聲聞』，是隨他人聽聞的意思，跟隨他人的聲音而聽聞，因此成就大眾，所以稱為聲聞眾。『眾』，是指同心共集，不可破壞的團體。 接下來，說明不聚集而隨意聽法的情況。『不來等』，是指在長凈（每半月舉行的說戒儀式）時，不同意某種行為，這叫做不來。『大德』
【English Translation】 English version: Therefore, the severance and destruction of the life-force occur in due order, without any capacity to prevent it. 'Loss of the root of speech and action' refers to the imminent demise of the Teacher's doctrine, because the decline of the Buddha's teachings leads to the loss of practice. The Great Compassionate World-Honored One teaches sentient beings with undeceiving meaning, hence called 'Teacher'. 'Dharma' refers to the twelve divisions of teachings (twelve different forms of Buddhist scriptures), with which the World-Honored One guides and benefits sentient beings, and all who have the affinity receive the teachings. Due to the loss of these two things, complete practice is lost. 'Do not be negligent' is an exhortation not to be negligent, but to glorify the holy teachings with a diligent mind and courageous resolve. The reason for only mentioning 'non-negligence' is to show that among all virtuous qualities, non-negligence is the most supreme. 'One should be diligent' is an exhortation not to be negligent, because non-negligence can provide practice and reliance for the supramundane holy path, that is, to attain the holy path through the dual cultivation of Shamatha (tranquility, concentration) and Vipassana (insight, introspection). 'By non-negligence, one will surely attain' shows that the World-Honored One, in order for the renunciants seeking liberation to attain the fruits of the path, established many training precepts (rules of discipline). 'As the knower' means to know things truthfully as they are understood. 'Worthy' means that all sentient beings should receive offerings. 'Perfectly Enlightened One' refers to the one who knows everything without delusion. 'How much more so the remaining qualities of enlightenment and virtuous dharmas' also corresponds to the previous statement, because non-negligence can lead to Bodhi (enlightenment), and all virtuous dharmas can be called qualities of enlightenment and virtuous dharmas. Next, it explains the situation of rebuking non-assembly. 'What did the venerable Sangha (community) do first?' This indicates that there were no other matters beforehand, so they should have gathered together. The following text says that the Shravaka (one who awakens by hearing the Dharma) assembly of the Buddha seeks little and has few affairs, so if there are no other matters, why don't they come? Another explanation is that during the Posadha (Uposatha, a bi-monthly ceremony of reciting precepts), they sweep, clean, and arrange the space, placing lamps and flowers, etc. Because there was this work beforehand, it is necessary to ask: 'Venerable Sangha! Have the things that were done before been completed?' 'Seeking little and having few affairs', seeking little refers to having few desires, and having few affairs refers to being content. Alternatively, seeking little refers to mental actions (thoughts and behaviors), and having few affairs refers to bodily and verbal actions (physical and verbal behaviors). 'Shravaka' means to hear from others, to listen to the voices of others, thus forming a community, so it is called the Shravaka assembly. 'Assembly' refers to a group that is united in heart and mind, and cannot be destroyed. Next, it explains the situation of not gathering and listening to the Dharma at will. 'Not coming, etc.' refers to disagreeing with a certain action during the Pratimoksha (a bi-monthly ceremony of reciting precepts), which is called not coming. 'Venerable'
者，是相敬言。如世尊說：「于諸苾芻若少、若老，不應喚名及氏姓等，應言：『具壽。』或言：『大德。』若佛世尊應喚德號，不爾者得越法罪。」言說欲及清凈者，苾芻身有病患及修勝善品不能赴集，應與欲凈，或身表業而與欲凈。應如是與，偏露右肩脫革屣，隨其所應為敬事已，蹲踞合掌作如是說：「具壽存念！今僧伽十四日為褒灑陀，我苾芻某甲亦十四日為褒灑陀。我某甲自陳遍凈無諸障法，為病患因緣故，彼如法僧事，我今與欲清凈，此所陳事當爲我說。」第二、第三亦如是說。若苾芻病重不能與欲者，若堪扶去應將入眾；若不堪者，俱就病人為褒灑陀。
若不爾者，作法不成得越法罪。若非褒灑陀，作余羯磨者，但直與欲不說清凈。其持欲凈苾芻既入眾中，應對比座苾芻作如是言：「具壽存念！于某處房苾芻某甲身嬰疾苦，今僧伽十四日為褒灑陀，彼苾芻某甲亦十四日為褒灑陀。彼苾芻某甲自說遍凈無諸障法，為病患因緣，如法僧事與欲清凈。彼所陳事我今具說。」若更有餘緣，隨當時事而稱說之。所以于別人邊說欲清凈不告大眾者，為遮延時、生疲勞等諸過失故。若苾芻懈墮及為鄙法而與欲者，得突色訖里多罪。若羯磨陀那或現有病、或恐病將生、或遇患新差、或瞻病人、或復疲睏、或遭飢渴寒
【現代漢語翻譯】 現代漢語譯本： 這些是關於如何互相尊敬的言語。例如，世尊（Buddha，對佛陀的尊稱）說：『對於所有的比丘（Bhikkhu，佛教僧侶），無論年少還是年老，都不應該直呼其名或姓氏，應該稱呼他們為「具壽」（Ayushman，有德之人）或「大德」（Bhadanta，尊者）。如果稱呼佛世尊（Buddha，對佛陀的尊稱），應該使用他的德號，否則就會犯越法罪。』 關於『言說欲』（Chanda，意願）和『清凈』（Parisuddhi，清凈）的含義：如果比丘（Bhikkhu，佛教僧侶）生病或者爲了修習殊勝的善法而不能參加集會，應該給予他『欲』（Chanda，意願）和『清凈』（Parisuddhi，清凈），或者通過身體的表示來給予『欲』（Chanda，意願）和『清凈』（Parisuddhi，清凈）。給予的方式應該是這樣的：袒露右肩，脫掉鞋子，根據情況進行尊敬的禮節后，蹲踞合掌，這樣說：『具壽（Ayushman，有德之人）請注意！現在僧伽（Sangha，僧團）在十四日舉行布薩（Posadha，一種佛教儀式），我比丘（Bhikkhu，佛教僧侶）某甲也在十四日舉行布薩（Posadha，一種佛教儀式）。我某甲自陳清凈，沒有諸多的障礙之法，因為生病的原因，對於如法的僧事，我現在給予欲（Chanda，意願）和清凈（Parisuddhi，清凈），我所陳述的事情請為我說。』第二次、第三次也這樣說。如果比丘（Bhikkhu，佛教僧侶）病重不能給予欲（Chanda，意願），如果可以攙扶著去，應該帶入僧團；如果不能，就和病人一起舉行布薩（Posadha，一種佛教儀式）。 如果不這樣做，作法就不能成功，會犯越法罪。如果不是布薩（Posadha，一種佛教儀式），而是進行其他的羯磨（Karma，業），只需要給予欲（Chanda，意願），不需要說清凈（Parisuddhi，清凈）。持有欲（Chanda，意願）和清凈（Parisuddhi，清凈）的比丘（Bhikkhu，佛教僧侶）進入僧團后，應該對著同座的比丘（Bhikkhu，佛教僧侶）這樣說：『具壽（Ayushman，有德之人）請注意！在某處的房間里，比丘（Bhikkhu，佛教僧侶）某甲身患疾病，現在僧伽（Sangha，僧團）在十四日舉行布薩（Posadha，一種佛教儀式），那位比丘（Bhikkhu，佛教僧侶）某甲也在十四日舉行布薩（Posadha，一種佛教儀式）。那位比丘（Bhikkhu，佛教僧侶）某甲自說清凈，沒有諸多的障礙之法，因為生病的原因，對於如法的僧事給予欲（Chanda，意願）和清凈（Parisuddhi，清凈）。他所陳述的事情我現在全部說出。』如果還有其他的因緣，就根據當時的情況來陳述。 之所以在別人那裡說欲（Chanda，意願）和清凈（Parisuddhi，清凈）而不告訴大眾，是爲了避免拖延時間、產生疲勞等諸多的過失。如果比丘（Bhikkhu，佛教僧侶）懈怠或者爲了卑劣的法而給予欲（Chanda，意願），會犯突色訖里多罪（Dukkata，一種輕罪）。如果是羯磨陀那（Karmadana，授作業者），或者現在有病、或者恐怕病將要發生、或者遇到新近痊癒的疾病、或者照顧病人、或者疲憊困頓、或者遭遇飢餓寒冷。
【English Translation】 English version: These are words of mutual respect. For example, the World Honored One (Buddha, a title of respect for the Buddha) said: 'To all Bhikkhus (Bhikkhu, Buddhist monks), whether young or old, one should not call them by their names or surnames, but should call them 'Ayushman' (Ayushman, one with virtue) or 'Bhadanta' (Bhadanta, venerable one). If addressing the Buddha, one should use his virtuous title, otherwise one commits an offense against the Dharma.' Regarding the meaning of 'Chanda' (Chanda, intention) and 'Parisuddhi' (Parisuddhi, purity): If a Bhikkhu (Bhikkhu, Buddhist monk) is sick or cannot attend the assembly to practice superior virtues, he should be given 'Chanda' (Chanda, intention) and 'Parisuddhi' (Parisuddhi, purity), or given 'Chanda' (Chanda, intention) and 'Parisuddhi' (Parisuddhi, purity) through bodily gestures. The way to give it should be like this: expose the right shoulder, take off the shoes, perform the respectful etiquette as appropriate, squat down, join the palms, and say: 'Ayushman (Ayushman, one with virtue), please pay attention! Now the Sangha (Sangha, monastic community) is holding the Posadha (Posadha, a Buddhist ceremony) on the fourteenth day, and I, Bhikkhu (Bhikkhu, Buddhist monk) so-and-so, am also holding the Posadha (Posadha, a Buddhist ceremony) on the fourteenth day. I, so-and-so, declare myself pure, without any obstructing Dharmas, and because of illness, I now give Chanda (Chanda, intention) and Parisuddhi (Parisuddhi, purity) for the lawful Sangha affairs. Please speak for me about what I have stated.' Say it in the same way for the second and third time. If a Bhikkhu (Bhikkhu, Buddhist monk) is too ill to give Chanda (Chanda, intention), if he can be helped to go, he should be brought into the Sangha; if he cannot, the Posadha (Posadha, a Buddhist ceremony) should be held with the sick person. If this is not done, the procedure will not be successful, and an offense against the Dharma will be committed. If it is not a Posadha (Posadha, a Buddhist ceremony), but other Karma (Karma, action) are being performed, only Chanda (Chanda, intention) needs to be given, and there is no need to mention Parisuddhi (Parisuddhi, purity). After the Bhikkhu (Bhikkhu, Buddhist monk) holding Chanda (Chanda, intention) and Parisuddhi (Parisuddhi, purity) enters the Sangha, he should say to the Bhikkhu (Bhikkhu, Buddhist monk) sitting next to him: 'Ayushman (Ayushman, one with virtue), please pay attention! In the room at such-and-such place, Bhikkhu (Bhikkhu, Buddhist monk) so-and-so is suffering from illness. Now the Sangha (Sangha, monastic community) is holding the Posadha (Posadha, a Buddhist ceremony) on the fourteenth day, and that Bhikkhu (Bhikkhu, Buddhist monk) so-and-so is also holding the Posadha (Posadha, a Buddhist ceremony) on the fourteenth day. That Bhikkhu (Bhikkhu, Buddhist monk) so-and-so declares himself pure, without any obstructing Dharmas, and because of illness, he gives Chanda (Chanda, intention) and Parisuddhi (Parisuddhi, purity) for the lawful Sangha affairs. I now state everything he has stated.' If there are other reasons, state them according to the situation at the time. The reason for stating Chanda (Chanda, intention) and Parisuddhi (Parisuddhi, purity) to someone else instead of telling the assembly is to avoid delays, fatigue, and other faults. If a Bhikkhu (Bhikkhu, Buddhist monk) is lazy or gives Chanda (Chanda, intention) for inferior Dharmas, he commits a Dukkata (Dukkata, a minor offense). If it is a Karmadana (Karmadana, giver of work), or if there is a present illness, or if there is fear of illness, or if one has recently recovered from illness, or if one is caring for the sick, or if one is tired and exhausted, or if one is suffering from hunger and cold.
熱、或可稟性多有闇睡、修余善品冀遣惛沈、或於靜房自誦戒本、或可於他聽受戒義、或守文句人繫心思義恐其廢忘、或創修得妙觀現前為伏心故、或於覺分善品不令間雜若雜余緣恐失正念、或時見諦得初果位，斯皆與欲無犯。若與欲者，多同集者少年老苾芻，應廢余善事，當赴集處。持欲之人既受欲已，若急走、若逃坑、若在欄楯危處、若乘空、若向界外、若登雙蹋道、若躡兩梯橫、若睡眠入定身死歸俗；或云：「我是求寂等。」並不成善持欲凈，應更取欲。若一人持多欲凈，隨能憶說。若在地居空互皆不成，亦不應轉授欲凈。授學之人不持他欲，應與他欲，由是苾芻故。在界內住人應與界內者欲，異此不成。尼請教授，有無隨說。
因明界法有其二種：一、小；二、大。在大界內，無妨難處，安小界場，先觀標相，且如東方，或以墻樹柵籬、聚土立石、釘橛、崖等，余方亦然。眾知相已言白，復周敷座席鳴楗椎，作前方便，大眾俱集，無與欲法。諸舊住苾芻共稱方相，先從東方次南西北。既知相已，次一苾芻作白羯磨，先結小界不應在後。
「大德僧伽聽！今於此處所有舊住苾芻共稱小界四方久住標相：東方某相，乃至北方某相。若僧伽時至聽者，僧伽應許僧伽今於此相域內結作小界場。白如是。」
【現代漢語翻譯】 現代漢語譯本： 對於那些容易昏睡的人，可以嘗試通過修習其他善行來驅散昏沉；或者在安靜的房間里自己誦讀戒本；或者向他人聽受戒律的意義；或者專注于經文的字句，以免忘記其含義；或者新近修習並獲得殊勝的觀想，爲了調伏內心；或者對於覺悟的要素（覺分）善加修習，不使其被其他事物混雜，因為害怕混雜其他因緣而失去正念；或者有時證悟真諦，獲得初果的果位，這些情況都與『與欲』（chanda, 允許）沒有衝突。如果需要『與欲』，通常是許多人聚集在一起，包括年輕和年老的比丘（bhiksu, 佛教出家男眾），應該停止其他的善行，前往集會的地方。 持有『欲』（chanda）的人，在接受『欲』之後，如果急速奔跑、逃離坑洞、身處欄桿等危險的地方、乘坐飛行器、前往界限之外、登上雙層臺階、踩在兩個梯子的橫檔上、睡眠入定、身亡或者還俗；或者說：『我是求寂者等等』，這些都不能算是善於持有『欲』的清凈狀態，應該重新接受『欲』。如果一個人持有多個『欲』，只要能記住就可以說出來。如果在地上居住或者在空中互相授『欲』，都是不行的，也不應該轉授『欲』。接受學戒的人不持有他人的『欲』，應該給予他人『欲』，因為他們是比丘。居住在界限內的人應該給予界限內的人『欲』，否則就不成立。比丘尼（bhiksuni, 佛教出家女眾）請求教授，無論有無，都應該如實告知。
關於確定界限的方法，有兩種：一是小界，二是大界。在大界之內，沒有妨礙的地方，可以安置小界。首先觀察標誌，例如東方，可以用墻壁、樹木、柵欄、土堆、石頭、木樁、懸崖等等作為標誌，其他方向也是如此。大眾知道標誌之後，宣佈並周知，然後鋪設座位，敲擊犍椎（ghanta, 一種法器），做好準備工作，大眾聚集，沒有『與欲』的程式。各位舊住的比丘共同指出四方的標誌，先從東方開始，然後是南西北。知道標誌之後，接著由一位比丘作白羯磨（jñapti-karma, 一種宣告儀式），應該先結小界，不應該放在後面。
『大德僧伽（sangha, 僧團）聽！現在於此處，所有舊住的比丘共同指出小界四方長久存在的標誌：東方是某某標誌，乃至北方是某某標誌。如果僧伽認為時機已到，請聽取，僧伽應該允許僧伽現在於此標誌區域內結作小界場。宣告如是。』
【English Translation】 English version: For those who are prone to drowsiness, they may try to dispel the lethargy by cultivating other virtuous practices; or they may recite the Pratimoksha (戒本, code of monastic rules) themselves in a quiet room; or they may listen to the meaning of the precepts from others; or they may focus on the words of the scriptures, fearing that they might forget their meaning; or they may newly cultivate and attain excellent contemplation, in order to subdue their minds; or they may diligently cultivate the factors of enlightenment (覺分, bodhyanga), not allowing them to be mixed with other things, fearing that mixing with other conditions may lead to the loss of right mindfulness; or they may sometimes realize the truth and attain the stage of the first fruit (初果, first stage of enlightenment), these situations do not conflict with 'giving consent' (與欲, chanda). If 'giving consent' is required, it is usually when many people gather together, including young and old Bhikshus (比丘, Buddhist monks), they should stop other virtuous activities and go to the gathering place. A person who holds 'consent' (欲, chanda), after receiving the 'consent', if they run quickly, escape from pits, are in dangerous places such as railings, ride on flying vehicles, go beyond the boundaries, climb double stairs, step on the rungs of two ladders, fall asleep in meditation, die, or return to lay life; or say: 'I am a seeker of tranquility, etc.', these are not considered to be in a state of pure holding of 'consent', and they should receive 'consent' again. If a person holds multiple 'consents', they can speak them out as long as they can remember them. It is not permissible to give 'consent' to each other while living on the ground or in the air, nor should 'consent' be transferred. Those who are receiving training should not hold the 'consent' of others, but should give 'consent' to others, because they are Bhikshus. Those who live within the boundary should give 'consent' to those within the boundary, otherwise it is not valid. If Bhikshunis (比丘尼, Buddhist nuns) request instruction, whether there is or is not, it should be truthfully informed.
Regarding the methods for determining boundaries, there are two types: small boundaries and large boundaries. Within a large boundary, where there are no obstacles, a small boundary can be established. First, observe the signs, for example, in the east, walls, trees, fences, mounds of earth, stones, stakes, cliffs, etc., can be used as signs, and the same applies to other directions. After the assembly knows the signs, announce and inform them, then set up the seats, strike the ghanta (犍椎, a type of ritual instrument), prepare the work, the assembly gathers, without the procedure of 'giving consent'. The old resident Bhikshus together point out the signs of the four directions, starting from the east, then south, west, and north. After knowing the signs, then one Bhikshu performs the jñapti-karma (白羯磨, a declaration ritual), the small boundary should be established first, not later.
'May the Sangha (僧伽, monastic community) of great virtue listen! Now, in this place, all the old resident Bhikshus together point out the long-standing signs of the four directions of the small boundary: the east is such and such a sign, and so on to the north is such and such a sign. If the Sangha thinks the time is right, please listen, the Sangha should allow the Sangha to now establish a small boundary field within this sign area. The declaration is thus.'
次作羯磨：「大德僧伽聽！今於此處所有舊住苾芻共稱小界四方久住標相：東方某相，乃至北方某相。今僧伽於此相域內結作小界場。若諸具壽聽於此相域內結作小界場者默然，若不許者說。」「僧伽已於此相域內結作小界場竟，僧伽已聽許，由其默然故，我今如是持。」(此小界場，文無定製，西方在處，皆有其量，才可丈餘，平地磚圍，更無階級，中安制底，門向一邊)次結大界法，此中大界量者極大，橫闊兩逾膳那半，若其無水向下亦然，有水隔者齊水是界；若界內有樹有山，界隨樹山，上至水界與闊量同。若樂小界量事隨情。結大界時同前標相，舊住諸苾芻共於四方觀標相已，敷座席鳴楗椎，眾應盡集，同前告知。次一苾芻作白二羯磨：「大德僧伽聽！今於此處所有舊住苾芻，共稱大界四方久住標相：東方某相，乃至北方某相。若僧伽時至聽者，僧伽應許僧伽今於此相域內結作一褒灑陀同住處法僧伽大界：從阿蘭若至斯住處，於此除村及村勢分。白如是。」次作羯磨：「大德僧伽聽！今於此處所有舊住苾芻，共稱大界四方久住標相：東方某相，乃至北方某相。僧伽應許於此相域內結作一褒灑陀同住處法僧伽大界：從阿蘭若至斯住處，於此除村及村勢分。若諸具壽聽於此相域內結作一褒灑陀同住處法僧伽大界：
【現代漢語翻譯】 現代漢語譯本： 接下來進行羯磨（Karma，業）儀式：『大德僧伽（Sangha，僧團）聽！現在這裡所有的老住苾芻（Bhiksu，比丘）共同指出小界的四方長期存在的標誌：東方是某個標誌，乃至北方是某個標誌。現在僧伽（Sangha，僧團）在這個標誌區域內結成小界場。如果各位具壽（Ayusmat，有壽者，對出家人的尊稱）同意在這個標誌區域內結成小界場，就保持沉默；如果不同意，就說出來。』『僧伽（Sangha，僧團）已經在這個標誌區域內結成小界場完畢，僧伽（Sangha，僧團）已經聽許，因為大家保持沉默的緣故，我現在就這樣保持。』（這個小界場，文字上沒有固定的規定，西方各地，都有它的量度，大約一丈多，平地上用磚圍起來，沒有臺階，中間安置制底（Caitya，塔），門朝向一邊）。 接下來是結大界法，這裡的大界量度非常大，橫向寬度超過兩個半逾繕那（Yojana，古印度長度單位），如果沒有水，向下也是這樣，有水隔開的就以水為界；如果界內有樹有山，界限就隨著樹山，向上直到水界，與寬度相同。如果喜歡小界，量度的事情就隨自己的意願。結大界時，和前面一樣標出標誌，老住的各位苾芻（Bhiksu，比丘）共同在四方觀察標誌之後，鋪設座位，敲擊楗椎（犍椎，報時用具），大眾應該全部聚集，和前面一樣告知。接下來由一位苾芻（Bhiksu，比丘）作白二羯磨：『大德僧伽（Sangha，僧團）聽！現在這裡所有的老住苾芻（Bhiksu，比丘）共同指出大界的四方長期存在的標誌：東方是某個標誌，乃至北方是某個標誌。如果僧伽（Sangha，僧團）時機已到，聽者，僧伽（Sangha，僧團）應該允許僧伽（Sangha，僧團）現在在這個標誌區域內結成一個褒灑陀（Posadha，布薩）同住處的法僧伽（Sangha，僧團）大界：從阿蘭若（Aranya，寂靜處）到這個住處，在這裡排除村莊以及村莊的勢力範圍。稟白如是。』 接下來作羯磨（Karma，業）：『大德僧伽（Sangha，僧團）聽！現在這裡所有的老住苾芻（Bhiksu，比丘）共同指出大界的四方長期存在的標誌：東方是某個標誌，乃至北方是某個標誌。僧伽（Sangha，僧團）應該允許在這個標誌區域內結成一個褒灑陀（Posadha，布薩）同住處的法僧伽（Sangha，僧團）大界：從阿蘭若（Aranya，寂靜處）到這個住處，在這裡排除村莊以及村莊的勢力範圍。如果各位具壽（Ayusmat，有壽者，對出家人的尊稱）同意在這個標誌區域內結成一個褒灑陀（Posadha，布薩）同住處的法僧伽（Sangha，僧團）大界：
【English Translation】 English version: Next, perform the Karma (action, ritual): 'Venerable Sangha (community of monks), listen! Now, all the long-term resident Bhiksus (monks) here jointly point out the long-standing markers of the small boundary in the four directions: the eastern marker is such-and-such, and so on to the northern marker. Now the Sangha (community of monks) establishes a small boundary area within this marked region. If the venerable ones agree to establish a small boundary area within this marked region, remain silent; if you do not agree, speak up.' 'The Sangha (community of monks) has completed the establishment of the small boundary area within this marked region, the Sangha (community of monks) has approved, because of the silence, I now maintain it as such.' (This small boundary area has no fixed textual prescription; in the West, each place has its own measurement, about a dozen feet or so, enclosed by bricks on flat ground, without steps, with a Caitya (stupa) placed in the middle, and the door facing one side). Next is the method of establishing the great boundary. The measurement of this great boundary is extremely large, with a horizontal width exceeding two and a half Yojanas (ancient Indian unit of distance); if there is no water, it extends downwards in the same way; if separated by water, the boundary is at the water's edge. If there are trees or mountains within the boundary, the boundary follows the trees and mountains, extending upwards to the water boundary, with the same width. If one prefers a small boundary, the matter of measurement is according to one's own wishes. When establishing the great boundary, mark the markers as before. After the long-term resident Bhiksus (monks) jointly observe the markers in the four directions, spread out seats and strike the Ghaṇṭā (bell), and the assembly should gather completely, and inform them as before. Next, one Bhiksu (monk) performs the white dual Karma (action, ritual): 'Venerable Sangha (community of monks), listen! Now, all the long-term resident Bhiksus (monks) here jointly point out the long-standing markers of the great boundary in the four directions: the eastern marker is such-and-such, and so on to the northern marker. If the Sangha (community of monks) deems it the right time, listeners, the Sangha (community of monks) should permit the Sangha (community of monks) to now establish within this marked region a Posadha (Uposatha, observance day) co-residence Dharma Sangha (community of monks) great boundary: from the Aranya (forest, secluded place) to this residence, excluding villages and the sphere of influence of villages. I report thus.' Next, perform the Karma (action, ritual): 'Venerable Sangha (community of monks), listen! Now, all the long-term resident Bhiksus (monks) here jointly point out the long-standing markers of the great boundary in the four directions: the eastern marker is such-and-such, and so on to the northern marker. The Sangha (community of monks) should permit the establishment within this marked region of a Posadha (Uposatha, observance day) co-residence Dharma Sangha (community of monks) great boundary: from the Aranya (forest, secluded place) to this residence, excluding villages and the sphere of influence of villages. If the venerable ones agree to establish within this marked region a Posadha (Uposatha, observance day) co-residence Dharma Sangha (community of monks) great boundary:
從阿蘭若至斯住處，於此除村及村勢分者默然；若不許者說。」「僧伽已於此相域內結作一褒灑陀同住處法僧伽大界竟，僧伽已聽許，由其默然故，我今如是持。」若僧伽已結大界，此中苾芻應集一處，為褒灑陀及隨意事，並作一切單白、白二、白四羯磨；若眾不集，作法不成，得越法罪。
若欲於此界上結作不失衣界者，還依大界相而結，如是應作，令一苾芻應為白二。先作白已，方為羯磨：「大德僧伽聽！於此住處和合僧伽已共結作一褒灑陀同住處法僧伽大界，若僧伽時至聽者，僧伽應許僧伽今於此大界相域內結作苾芻不失衣界。白如是。」「大德僧伽聽！於此住處和合僧伽已共結作一褒灑陀同住處法僧伽大界，僧伽今於此大界相域內結作苾芻不失衣界。若諸具壽聽於此大界相域內結作苾芻不失衣界者默然，若不許者說。」「僧伽已於此大界相域內結作苾芻不失衣界竟，僧伽已聽許，由其默然故，我今如是持。」若僧伽已結不失衣界竟，唯將上下二衣界內行住無離衣咎。
若小界大界有緣須解者，應以白四解之。于小界場中敷座席已，次鳴楗椎，若眾不集下至四人在小界中，令一苾芻應先作白，方為羯磨：「大德僧伽聽！於此住處和合僧伽先共結作小界場，若僧伽時至聽者，僧伽應許僧伽今共解此小
【現代漢語翻譯】 現代漢語譯本： 從阿蘭若（Arañña，指遠離人煙的處所）到僧人居住的地方，對於此處排除村莊和村莊勢力範圍的情況保持沉默；如果不允許，就說出來。』僧團已經在這個區域內結成了舉行布薩（Posadha，佛教一種儀式，每月兩次，僧侶聚集一起懺悔）和共同居住的僧團大界，僧團已經允許了，因為大家保持沉默，我現在就這樣記住。』如果僧團已經結成了大界，那麼這裡的比丘（Bhikkhu，佛教出家男眾）應該聚集在一處，爲了舉行布薩和隨意事（Pavarana，僧團在雨季安居結束時舉行的儀式），並且進行一切單白羯磨（Ñattikamma，一種簡單的僧事決議）、白二羯磨（Ñattidutiyakamma，需要兩次宣告的僧事決議）和白四羯磨（Ñatticatutthakamma，需要四次宣告的僧事決議）；如果大眾沒有聚集，那麼所作的法事就不成立，會得到越法罪。
如果想要在這個界上結成不失衣界（Acīvaravippavāsa-sīmā，指在一定範圍內，比丘可以不攜帶全部三衣的區域）的，還要依照大界的相狀來結界，應該這樣做，讓一位比丘應該作白二羯磨。先作了白，然後進行羯磨：『大德僧伽聽！在這個住處和合的僧伽已經共同結成了一個舉行布薩和共同居住的僧團大界，如果僧伽認為時機已到可以聽取，僧伽應該允許僧伽現在在這個大界區域內結成比丘不失衣界。白如是。』『大德僧伽聽！在這個住處和合的僧伽已經共同結成了一個舉行布薩和共同居住的僧團大界，僧伽現在在這個大界區域內結成比丘不失衣界。如果諸位具壽（Ayasmanto，對僧人的尊稱）聽許在這個大界區域內結成比丘不失衣界，就保持沉默，如果不允許就說出來。』『僧伽已經在這個大界區域內結成了比丘不失衣界，僧伽已經允許了，因為大家保持沉默，我現在就這樣記住。』如果僧伽已經結成了不失衣界，那麼只有將上下二衣（指內衣和外衣）在界內行走居住，才沒有離衣的過失。
如果小界和大界有因緣需要解除的，應該用白四羯磨來解除。在小界場地中鋪設好座位后，依次敲擊楗椎（Ghaṇṭā，一種法器），如果大眾沒有聚集，至少有四個人在小界中，讓一位比丘應該先作白，然後進行羯磨：『大德僧伽聽！在這個住處和合的僧伽先前共同結成了一個小界場，如果僧伽認為時機已到可以聽取，僧伽應該允許僧伽現在共同解除這個小界。』
【English Translation】 English version: From the Arañña (wilderness, secluded place) to the dwelling place, regarding the exclusion of villages and village influence here, remain silent; if not permitted, speak up.' The Sangha (community of monks) has already established a great boundary for the Sangha for the purpose of holding the Posadha (bi-monthly observance day) and communal dwelling within this area, the Sangha has permitted it, because of their silence, I now hold it thus.' If the Sangha has established a great boundary, then the Bhikkhus (monks) here should gather in one place, for the purpose of holding the Posadha and Pavarana (end of rains retreat ceremony), and perform all Ñattikamma (simple motion), Ñattidutiyakamma (motion with one announcement), and Ñatticatutthakamma (motion with three announcements); if the assembly does not gather, the act is not valid, and one incurs a transgression.
If one wishes to establish a boundary where robes are not lost (Acīvaravippavāsa-sīmā, a boundary within which a bhikkhu is allowed to be without all three robes) on this boundary, one should still follow the characteristics of the great boundary to establish it, and it should be done thus, let one Bhikkhu make a motion with one announcement. Having made the motion, then perform the Kamma (act): 'Listen, Venerable Sangha! In this dwelling place, the harmonious Sangha has together established a great boundary for the Sangha for the purpose of holding the Posadha and communal dwelling, if the Sangha deems it the right time to listen, the Sangha should permit the Sangha now to establish a boundary where Bhikkhus do not lose their robes within this great boundary area. The motion is thus.' 'Listen, Venerable Sangha! In this dwelling place, the harmonious Sangha has together established a great boundary for the Sangha for the purpose of holding the Posadha and communal dwelling, the Sangha now establishes a boundary where Bhikkhus do not lose their robes within this great boundary area. If the venerable ones (Ayasmanto, honorific for monks) permit the establishment of a boundary where Bhikkhus do not lose their robes within this great boundary area, remain silent, if not permitted, speak up.' 'The Sangha has already established a boundary where Bhikkhus do not lose their robes within this great boundary area, the Sangha has permitted it, because of their silence, I now hold it thus.' If the Sangha has established a boundary where robes are not lost, then only carrying the upper and lower robes (referring to the inner and outer robes) within the boundary for walking and dwelling, there is no fault of being without robes.
If there is a reason to dissolve a small boundary or a great boundary, it should be dissolved with a motion with three announcements. Having spread out the seating in the small boundary area, then strike the Ghaṇṭā (bell), if the assembly does not gather, down to four people in the small boundary, let one Bhikkhu first make a motion, then perform the Kamma (act): 'Listen, Venerable Sangha! In this dwelling place, the harmonious Sangha had previously established a small boundary area together, if the Sangha deems it the right time to listen, the Sangha should permit the Sangha now to dissolve this small boundary together.'
界場。白如是。」「大德僧伽聽！於此住處和合僧伽先共結作小界場，僧伽今共解此小界場。若諸具壽聽解此小界場者默然，若不許者說。是初羯磨。」第二、第三亦如是說。「僧伽已解小界場竟，僧伽已聽許，由其默然故，我今如是持。」
或可先有大界無小界，今欲結小界者，應先以白四羯磨解其大界，應如是解：「大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界。若僧伽時至聽者，僧伽應許僧伽今解大界。白如是。」「大德僧伽聽！於此住處和合僧伽先共結作一褒灑陀同住處法僧伽大界，僧伽今解此大界。若諸具壽聽解此大界者默然，若不許者說。是初羯磨。」第二、第三亦如是說。「僧伽已解大界竟，僧伽已聽許，由其默然故，我今如是持。」既解界已，先結小界，后結大界，並不失衣，如上應作。若不解舊界更結新者，后結不成，得惡作罪。
若欲小界大界一羯磨人以一白二同時結者，並以白四同時解者，于兩界上集二僧伽，應以座席壓二界上，其秉法者住此應作羯磨。又復應知結時小界在前，解時小界在後。若欲雙解雙結，牒文作法準事應知。凡結界時不應以界而入余界及現停水處兼小界場，並尼住處亦不以界而越。余界有五處不應越，謂苾芻界、苾芻尼界、小界場、停
【現代漢語翻譯】 現代漢語譯本： 『界場。白如是。』『大德僧伽（bhikkhu sangha，比丘僧團）聽！於此住處和合僧伽（bhikkhu sangha，比丘僧團）先共結作小界場，僧伽（bhikkhu sangha，比丘僧團）今共解此小界場。若諸具壽聽解此小界場者默然，若不許者說。是初羯磨（karma，業）。』第二、第三亦如是說。『僧伽（bhikkhu sangha，比丘僧團）已解小界場竟，僧伽（bhikkhu sangha，比丘僧團）已聽許，由其默然故，我今如是持。』 或可先有大界無小界，今欲結小界者，應先以白四羯磨（karma，業）解其大界，應如是解：『大德僧伽（bhikkhu sangha，比丘僧團）聽！於此住處和合僧伽（bhikkhu sangha，比丘僧團）先共結作一褒灑陀（posadha，布薩）同住處法僧伽（bhikkhu sangha，比丘僧團）大界。若僧伽（bhikkhu sangha，比丘僧團）時至聽者，僧伽（bhikkhu sangha，比丘僧團）應許僧伽（bhikkhu sangha，比丘僧團）今解大界。白如是。』『大德僧伽（bhikkhu sangha，比丘僧團）聽！於此住處和合僧伽（bhikkhu sangha，比丘僧團）先共結作一褒灑陀（posadha，布薩）同住處法僧伽（bhikkhu sangha，比丘僧團）大界，僧伽（bhikkhu sangha，比丘僧團）今解此大界。若諸具壽聽解此大界者默然，若不許者說。是初羯磨（karma，業）。』第二、第三亦如是說。『僧伽（bhikkhu sangha，比丘僧團）已解大界竟，僧伽（bhikkhu sangha，比丘僧團）已聽許，由其默然故，我今如是持。』既解界已，先結小界，后結大界，並不失衣，如上應作。若不解舊界更結新者，后結不成，得惡作罪。 若欲小界大界一羯磨（karma，業）人以一白二同時結者，並以白四同時解者，于兩界上集二僧伽（bhikkhu sangha，比丘僧團），應以座席壓二界上，其秉法者住此應作羯磨（karma，業）。又復應知結時小界在前，解時小界在後。若欲雙解雙結，牒文作法準事應知。凡結界時不應以界而入余界及現停水處兼小界場，並尼住處亦不以界而越。余界有五處不應越，謂苾芻（bhikkhu，比丘）界、苾芻尼（bhikkhuni，比丘尼）界、小界場、停
【English Translation】 English version: 'Boundary field. Let it be announced thus.' 'Venerable Sangha (bhikkhu sangha, community of monks), listen! In this dwelling place, the harmonious Sangha (bhikkhu sangha, community of monks) has previously jointly established a small boundary field. The Sangha (bhikkhu sangha, community of monks) now jointly dissolves this small boundary field. If any of the venerable ones agree to the dissolution of this small boundary field, let them remain silent; if not, let them speak. This is the first karma (karma, action).』 The second and third times are also spoken in the same way. 『The Sangha (bhikkhu sangha, community of monks) has now dissolved the small boundary field, and the Sangha (bhikkhu sangha, community of monks) has agreed, as indicated by their silence. I now uphold it in this way.』 Or perhaps there was previously a large boundary but no small boundary. Now, if one wishes to establish a small boundary, one should first dissolve the large boundary with four announcements of karma (karma, action). It should be dissolved in this way: 『Venerable Sangha (bhikkhu sangha, community of monks), listen! In this dwelling place, the harmonious Sangha (bhikkhu sangha, community of monks) has previously jointly established a great boundary of the Sangha (bhikkhu sangha, community of monks) for the purpose of practicing the Dharma together in the same dwelling place for the observance of posadha (posadha, observance day). If the Sangha (bhikkhu sangha, community of monks) is ready and willing, the Sangha (bhikkhu sangha, community of monks) should permit the Sangha (bhikkhu sangha, community of monks) to now dissolve the large boundary. Let it be announced thus.』 『Venerable Sangha (bhikkhu sangha, community of monks), listen! In this dwelling place, the harmonious Sangha (bhikkhu sangha, community of monks) has previously jointly established a great boundary of the Sangha (bhikkhu sangha, community of monks) for the purpose of practicing the Dharma together in the same dwelling place for the observance of posadha (posadha, observance day). The Sangha (bhikkhu sangha, community of monks) now dissolves this large boundary. If any of the venerable ones agree to the dissolution of this large boundary, let them remain silent; if not, let them speak. This is the first karma (karma, action).』 The second and third times are also spoken in the same way. 『The Sangha (bhikkhu sangha, community of monks) has now dissolved the large boundary, and the Sangha (bhikkhu sangha, community of monks) has agreed, as indicated by their silence. I now uphold it in this way.』 Having dissolved the boundary, first establish the small boundary, then establish the large boundary, without losing one's robes, as should be done above. If one does not dissolve the old boundary but establishes a new one, the subsequent establishment will not be valid, and one will incur a dukkaṭa offense. If one wishes to establish a small boundary and a large boundary simultaneously with one karma (karma, action) performer using one announcement and two procedures, and to dissolve them simultaneously with four announcements, two Sanghas (bhikkhu sangha, community of monks) should be assembled at the two boundaries. Seats should be placed to cover the two boundaries, and the one presiding over the Dharma should remain there to perform the karma (karma, action). Furthermore, it should be known that when establishing boundaries, the small boundary comes before the large boundary, and when dissolving boundaries, the small boundary comes after. If one wishes to dissolve and establish both boundaries simultaneously, the written procedures should be followed accordingly. In general, when establishing a boundary, one should not use the boundary to enter another boundary, nor should it include places where water is present, nor should it overlap with a small boundary field or a dwelling place for nuns. There are five places that a boundary should not cross: the boundary of monks (bhikkhu, monks), the boundary of nuns (bhikkhuni, nuns), a small boundary field, standing
水處，及二界中間。亦非解此界而余界亦解，若以一大樹亦得為多界之相。其結界時既知方相，所作羯磨已說多分，秉羯磨者忽然身死，亦成結界。若現幻術及神通力作界標相，不成結界。亦不應以水波星月等而作界相。若客苾芻至空住處，不七八日待于舊人，便結界者得惡作罪，應依前界不依后結。若諸河澗有橋樑者得通結界，異此便非。河澗之上橋樑壞者，若欲修治得經七夜，若至第八夜界法便失。若本無心重修理者，橋樑既破界亦隨失。有五事失大界：一切僧伽皆悉轉根、一切僧伽決舍而去、一切僧伽並皆歸俗、一切僧伽同時命過、一切僧伽作法而解。
若阿蘭若及在村中非結界處，齊何名界？阿蘭若齊一拘盧舍，村中齊墻柵處並外勢分，名之為界。斯二界內苾芻同集，在手相及處，諸有羯磨咸隨意秉，如上所說，違教作者鹹得越法罪。
合十指恭敬， 禮釋迦師子； 別解脫調伏， 我說仁善聽。
此頌明供養法式。言合十指恭敬者，謂合兩手錶恭敬相。凡於大師作供養者有其二種：一、謂致禮；二、申讚歎。合掌恭敬是致禮儀，釋迦師子是讚歎德。言釋迦者，明在俗時族姓高勝非下流故。言師子者，顯出家后先所畏憚諸外道類皆恐怖故。言別解脫者，于大師法而生恭敬，起方便時能
【現代漢語翻譯】 現代漢語譯本： 在水邊，以及兩個世界的中間地帶，都可以結界。但並非解除了這個世界的界限，其他世界也就解除了。如果以一棵大樹為例，也可以視為多個世界的界限。在結界時，如果已經知道方位，並且已經完成了大部分的羯磨（karmā，業，行為），即使秉持羯磨的人突然去世，結界也算完成。如果使用幻術或神通力來設定界標，則不能算作結界。也不應該用水波、星月等作為界標。
如果有客比丘（bhikṣu，出家男眾）來到空曠的住所，不等待原住的人七八天，就結界，會犯惡作罪。應該遵循之前的結界，而不是後來的結界。如果河流上有橋樑，可以通行結界，否則就不行。河流上的橋樑如果損壞，如果要修理，可以有七個夜晚的時間，如果到了第八個夜晚，結界的效力就喪失了。如果本來就沒有打算重新修理，橋樑一旦破損，結界也隨之失效。有五種情況會導致大界失效：所有僧伽（saṃgha，僧團）都完全改變了信仰、所有僧伽都決定離開、所有僧伽都還俗、所有僧伽同時去世、所有僧伽依法解除結界。
如果是在阿蘭若（araṇya，寂靜處）或者村莊中，不是已經結界的地方，那麼什麼範圍可以稱為界呢？阿蘭若的範圍是一拘盧舍（krośa，古代印度長度單位），村莊的範圍是墻壁柵欄以及外圍的勢力範圍，這些可以稱為界。在這兩個界限內，比丘們聚集在一起，在彼此手能夠觸及的範圍內，所有羯磨都可以隨意進行。如上所述，違背教義的行為都會構成越法罪。
合起十指，恭敬地禮拜釋迦師子（Śākyasiṃha，釋迦牟尼佛）； 對於別解脫（prātimokṣa，戒律）的調伏，我將講述，希望仁者善聽。
這首偈頌說明了供養的法式。『合十指恭敬』是指合起雙手，表示恭敬。凡是對大師（指佛陀）作供養，有兩種方式：一是致禮，二是申讚歎。合掌恭敬是致禮的儀式，『釋迦師子』是讚歎佛陀的德行。『釋迦』說明佛陀在俗家時的族姓高貴，並非出身低賤。『師子』顯示佛陀出家后，先前那些令人生畏的外道都感到恐懼。『別解脫』是指對於大師的教法生起恭敬心，在開始修行時能夠……
【English Translation】 English version: Boundaries can be established at water locations and in the intermediate zones between two realms. However, dissolving the boundary of one realm does not automatically dissolve the boundaries of other realms. For example, a large tree can serve as the boundary marker for multiple realms. If the directions are known during the boundary establishment and a significant portion of the karmā (action, deed) has been completed, the boundary is considered established even if the one performing the karmā suddenly dies. Using illusions or supernatural powers to set boundary markers does not constitute a valid boundary establishment. Water waves, stars, or the moon should not be used as boundary markers.
If a visiting bhikṣu (monk) arrives at an empty dwelling and establishes a boundary without waiting for the original inhabitants for seven or eight days, they commit a duṣkṛta (wrongdoing). One should adhere to the previous boundary, not the subsequent one. If there are bridges over rivers or streams, they allow passage through the boundary; otherwise, they do not. If a bridge over a river or stream is damaged, there is a grace period of seven nights to repair it. If it reaches the eighth night, the boundary's validity is lost. If there is no intention to repair the bridge, the boundary is lost as soon as the bridge is broken. There are five conditions that invalidate a major boundary: the entire saṃgha (community) completely changes its faith, the entire saṃgha decides to leave, the entire saṃgha returns to lay life, the entire saṃgha passes away simultaneously, or the entire saṃgha dissolves the boundary through a formal procedure.
If it is in an araṇya (secluded place) or a village, and not a place where a boundary has already been established, what area is considered the boundary? In an araṇya, the boundary extends to one krośa (ancient Indian unit of distance). In a village, the boundary extends to the walls, fences, and the surrounding influential area. Within these two boundaries, bhikṣus can gather, and within arm's reach of each other, all karmās can be performed freely. As mentioned above, actions that violate the teachings constitute transgressions.
Joining the ten fingers together in reverence, I bow to Śākyasiṃha (the Lion of the Śākya clan, epithet of the Buddha); Regarding the discipline of prātimokṣa (code of monastic rules), I will speak; may the benevolent ones listen well.
This verse explains the proper form of offering. 'Joining the ten fingers together in reverence' means joining both hands to show respect. There are two ways to make offerings to the Master (the Buddha): first, to pay homage; second, to offer praise. Joining the palms is the ritual of paying homage, and 'Śākyasiṃha' is praising the Buddha's virtues. 'Śākya' indicates that the Buddha's clan was noble and not of low origin when he was a layman. 'Siṃha' shows that after the Buddha renounced the world, all the previously feared heretics were terrified. 'Prātimokṣa' refers to generating reverence for the Master's teachings, which enables one to...
脫煩惑，有極勝德名別解脫。現被染等煩惱所纏具縛有情能調伏故，名為調伏。我說仁善聽者，勸聽法也。
聽已當正行， 如大仙所說； 于諸小罪中， 勇猛亦勤護。 心馬難制止， 勇決恒相續； 別解脫如銜， 有百針極利。
此頌正明誡敕。言聽已當正行等者，謂聽聞已無倒而行，不為懈怠、心常勤勇，勸彼修行、舍諸非法，猶如大仙親為說教皆奉持故。大仙者，謂薄伽梵，於世俗中是尊勝故。又于聲聞獨覺之仙是殊勝故，號為大仙。小罪謂是遮罪，非性罪類，于小罪中勇猛防護心無懈怠。此中亦言準知已防性過，于小罪處亦遣用心。有本云：「勇猛應勤護。」者，即準防性罪略去亦聲，此言為表于諸犯處勿生緩慢，至意守持。言罪者，謂鄙惡法，勝流之人所嫌恥故。言勤護者，于善法中起精進故。言勇決者，勤勇決列貪著諸境，如馬奔逸實可畏故。恒相續者，交馳不絕與境相近極難遮止，此言顯心是難調主故遣調心，此若善調身語隨正。由此心根生煩惱故，為此唯勸專念洗除，令善清凈，應常觀察無常無我。執我常者猶若虛空體無變易，斷惑之理不相應故。言銜者，謂是不調伏類犯戒之口，于其口中施轡勒故。言如者，謂是順理善能遠離著樂自苦二邊過故。又為稱其根欲性等故
【現代漢語翻譯】 現代漢語譯本 擺脫煩惱和迷惑，有一種殊勝的美德，名字叫做別解脫（Pratimoska）。現在被染污等煩惱所纏縛的有情眾生，能夠被調伏，所以叫做調伏。我說，善良的聽眾啊，這是勸你們聽法啊。
聽聞之後應當如法修行，如同偉大的聖仙（大仙，指佛陀）所說的那樣；對於各種小罪，也要勇猛精進地守護。 難以控制的心就像脫韁的野馬，要以勇猛的決心持續不斷地調伏；別解脫（Pratimoska）就像馬嚼子，上面有許多鋒利的針。
這首偈頌正是爲了告誡和敕令。『聽聞之後應當如法修行』等，意思是說，聽聞佛法之後，要毫無顛倒地去實踐，不要懈怠，內心要常常勤奮勇猛，勸勉自己修行，捨棄各種非法行為，就像奉持偉大的聖仙（大仙，指佛陀）親自所說的教誨一樣。偉大的聖仙（大仙，指佛陀），指的是薄伽梵（Bhagavan，佛陀的稱號之一），在世俗中是最尊貴的，又在聲聞（Sravaka）和獨覺（Pratyekabuddha）的聖仙中是最殊勝的，所以被稱為大仙。小罪指的是遮罪，而不是性罪，對於小罪也要勇猛地防護，內心不要懈怠。這裡也暗示著，即使是性罪，也應該知道防護，對於小罪也要用心。有的版本說：『勇猛應當勤奮守護』，就是暗示著要防護性罪，省略了『亦』字，這句話是爲了表明對於各種違犯之處，不要產生懈怠，要至誠地守護。罪，指的是卑鄙惡劣的法，是高尚的人所厭惡和羞恥的。勤奮守護，指的是在善法中生起精進。勇猛決斷，指的是勤奮勇猛地決斷，遠離對各種境界的貪著，就像奔跑的野馬一樣，確實令人畏懼。持續不斷，指的是交替奔馳，與境界相近，極難遮止，這句話顯示了心是難以調伏的主人，所以要調伏心，如果心能被很好地調伏，那麼身語也會隨之端正。因為心是產生煩惱的根源，所以要勸勉大家專心致志地洗滌清除煩惱，使心變得善良清凈，應該經常觀察無常和無我。執著于『我』是常恒不變的，就像虛空一樣，本體沒有變化，這與斷除迷惑的道理是不相應的。馬嚼子，指的是對於不調伏的、犯戒的口，要在它的口中施加韁繩。『如』，指的是順應道理，善於遠離執著于安樂和自我折磨這兩種極端。 又爲了稱量眾生的根器、慾望和習性等等。
【English Translation】 English version Having escaped from afflictions and delusions, there is a supreme virtue called Pratimoksha (別解脫). Those sentient beings who are currently bound and entangled by defilements and other afflictions can be tamed, hence it is called Taming. I say, virtuous listeners, this is to encourage you to listen to the Dharma.
Having listened, one should practice correctly, as the Great Sage (大仙, referring to the Buddha) has said; towards all minor transgressions, one should also be courageous and diligently guard against them. The mind, difficult to control, is like a wild horse, one must continuously tame it with courageous resolve; Pratimoksha (別解脫) is like a bridle, with many extremely sharp needles.
This verse precisely clarifies admonishments and instructions. 'Having listened, one should practice correctly,' etc., means that after hearing the Dharma, one should practice without any inversion, not be lazy, and the mind should always be diligent and courageous, encouraging oneself to practice, abandoning all unlawful actions, just like upholding the teachings personally spoken by the Great Sage (大仙, referring to the Buddha). The Great Sage (大仙, referring to the Buddha) refers to Bhagavan (薄伽梵, one of the Buddha's titles), who is the most venerable in the mundane world, and is also the most supreme among the Sravakas (聲聞) and Pratyekabuddhas (獨覺), hence he is called the Great Sage. Minor transgressions refer to prohibitive offenses, not fundamental offenses; towards minor transgressions, one should also courageously guard against them, and the mind should not be lazy. This also implies that even fundamental offenses should be known to be guarded against, and one should also be mindful of minor transgressions. Some versions say: 'One should courageously and diligently guard,' which implies guarding against fundamental offenses, omitting the word 'also,' this statement is to indicate that one should not be slow towards various transgressions, but sincerely uphold them. Transgressions refer to base and evil dharmas, which are despised and ashamed of by noble people. Diligently guarding refers to generating diligence in virtuous dharmas. Courageous resolve refers to diligently and courageously resolving to abandon attachment to various objects, just like a runaway horse, which is truly frightening. Continuously refers to alternatingly galloping, being close to objects, and extremely difficult to restrain, this statement shows that the mind is a difficult-to-tame master, so one should tame the mind, if the mind can be well-tamed, then body and speech will also follow correctly. Because the mind is the root of generating afflictions, one should encourage everyone to wholeheartedly wash away and eliminate afflictions, so that the mind becomes virtuous and pure, one should always observe impermanence and non-self. Holding onto 'self' as constant and unchanging, like space, whose essence does not change, is not consistent with the principle of cutting off delusions. A bridle refers to applying reins to the mouth of those who are untamed and violate precepts. 'Like' refers to being in accordance with reason, being good at staying away from the two extremes of attachment to pleasure and self-mortification. It is also to measure sentient beings' faculties, desires, and habits, etc.
名為如，又復如者是譬況義。有百針者，謂破戒人于現法中種種熱惱悔恨傷心，比于針刺。略舉大數，且言其百。言極利者，能於後時生犯之因割令斷故，于戒銜處兩種義成，即是心生追悔說所犯罪，又令惡見永不生故。
若人違軌則， 聞教便能止； 大士若良馬， 當出煩惱陣。
此頌明誡敕利益。違者，謂是違犯。軌則者，謂諸學處。聞教便能止者，言其不由刀杖等物而為遮制。言大士者，謂近圓人。若良馬者，謂賢善智馬。當出煩惱陣者，煩惱難摧喻之軍陣。大士要心欲出生死，策修凈戒破煩惱軍。言當出者，謂是當獲阿羅漢果等。
若人無此銜， 亦不曾喜樂； 彼沒煩惱陣， 迷轉于生死。
此頌明無誡過生。若人無此銜者，諸外道等心馳邪境及耽欲者，惛于欲樂。言亦不曾喜樂者，顯無涅槃性，于圓寂理無愛樂心。彼沒煩惱陣者，謂因邪教共煩惱戰，為無善轡被他降伏，名為沒陣。迷轉于生死者，由無別解脫銜，於五趣中輪迴無救，隨業而轉失正道故。◎
◎次下明正作白事。告眾令知：「大德僧伽聽！今僧伽黑月十四日作褒灑陀。若僧伽時至聽者，僧伽應許僧伽今作褒灑陀說波羅底木叉戒經。白如是。」言大德僧伽聽等者，欲令勿生異想專心聽故，于所聽事
正憶持故。言僧伽者，有其五種：謂四人、五人、十人、二十人、多人。此中四人僧伽者，謂除隨意、出罪、近圓，自余羯磨咸悉應作。五人僧伽者，謂除中方近圓及以出罪，余並應作。十人僧伽者，但除出罪，余並應作。二十人僧伽及多人僧伽者，諸法皆作。言十四日者，是顯褒灑陀時，此據春、夏、冬三時之中，每四月內，各取第三半月盡，及第七半月盡，恒是十四日為褒灑陀，余並是十五日。應知一年之中六是十四日，十八是十五日。又黑白月每日之中，須以日數白眾令知，或上座白、或授事人、或復餘人云：「諸大德！今是黑白月某日，可為造寺施主及護寺天神並四恩類，人人各說施福伽他。」所以此時須告白者：一、為知褒灑陀時；二、防俗人來問。又復日數或依星次、或依王法，日月大小應可隨之。言褒灑陀者，褒灑是長養義、陀是持義，謂由眾集說戒便能長養善法持自心故，名褒灑陀。又復褒灑同前、陀是凈除義，謂增長善法凈除不善故。言時至者，謂是褒灑陀時無餘妨難。言聽者，謂問當時現座徒眾為聽許。不言僧伽應許者，僧伽應許我為眾說戒。白如是者，謂指其事而告知也。所以不舉眾俱說者，為皆不能誦持戒故，或有雖誦不能盡熟；又聽法者理不應然。所以不于房內別別說者，由此便非大眾為
【現代漢語翻譯】 現代漢語譯本 正憶持故（正確地憶念和受持的緣故）。說到僧伽（Samgha，僧團），有五種：四人僧伽、五人僧伽、十人僧伽、二十人僧伽和多人僧伽。其中四人僧伽，除了隨意羯磨（allowing a monk to leave the Sangha temporarily）、出罪羯磨（expiation ceremony）和近圓羯磨（ordination ceremony），其餘的羯磨都可以做。五人僧伽，除了中方近圓（ordination in a border area）以及出罪羯磨，其餘的都可以做。十人僧伽，只除了出罪羯磨，其餘的都可以做。二十人僧伽和多人僧伽，所有的羯磨都可以做。 說到十四日，是顯示說戒（褒灑陀，Posadha）的時候。這是根據春、夏、冬三季中，每四個月內，各取第三個半月結束時，以及第七個半月結束時，總是十四日為說戒日（褒灑陀），其餘都是十五日。應該知道一年之中有六天是十四日，十八天是十五日。還有，黑月（陰曆月末）和白月（陰曆月初）的每一天中，必須用日數告知大眾，或者由上座（長老）告知，或者由授事人（負責事務的人）告知，或者由其他人說：『諸位大德！今天是黑月/白月的某日，可以為造寺的施主以及護寺的天神，還有四恩（父母、眾生、國王、三寶）之類，人人各自說施福偈（偈頌）。』之所以此時需要告知的原因：一是，爲了知道說戒（褒灑陀）的時間；二是，防止俗人來詢問。還有，日數的計算或者依據星次，或者依據王法，日月的盈虧大小應該可以隨之調整。 說到說戒（褒灑陀，Posadha），褒灑是長養的意思，陀是持的意思，意思是說，由於大眾聚集在一起說戒，便能夠長養善法，保持自己的心，所以叫做說戒（褒灑陀）。還有，褒灑的意思同前，陀是凈除的意思，意思是說，增長善法，清除不善法。說到『時至』，意思是說，到了說戒（褒灑陀）的時間，沒有其他的妨礙和困難。說到『聽』，意思是說，詢問當時在座的僧眾是否允許。不說『僧伽應許』，而是說『僧伽應許我為眾說戒』。『白如是』，是指明這件事而告知。之所以不讓大家一起說，是因為大家都不能背誦戒律，或者有人雖然能背誦，但不能完全熟練；而且聽法的人理應如此。之所以不在房間里分別說，是因為這樣就不是大眾一起了。
【English Translation】 English version Rightly remembering and upholding the precepts. When we speak of the Sangha (community of monks), there are five types: a Sangha of four monks, a Sangha of five monks, a Sangha of ten monks, a Sangha of twenty monks, and a Sangha of many monks. Among these, a Sangha of four monks can perform all Karmas (ecclesiastical acts) except for the 'allowing a monk to leave the Sangha temporarily' Karma, the 'expiation ceremony' Karma, and the 'ordination ceremony' Karma. A Sangha of five monks can perform all Karmas except for 'ordination in a border area' and the 'expiation ceremony' Karma. A Sangha of ten monks can perform all Karmas except for the 'expiation ceremony' Karma. A Sangha of twenty monks and a Sangha of many monks can perform all Karmas. Speaking of the fourteenth day, it indicates the time for reciting the precepts (Posadha). This is based on the fact that in each of the spring, summer, and winter seasons, within every four months, the end of the third half-month and the end of the seventh half-month are always the fourteenth day for reciting the precepts (Posadha), and the rest are the fifteenth day. It should be known that in a year, there are six days that are the fourteenth day, and eighteen days that are the fifteenth day. Also, in each day of the dark (waning moon) and bright (waxing moon) months, the number of days must be announced to the assembly, either by the most senior monk (Elder), or by the person in charge of affairs, or by another person, saying: 'Venerable ones! Today is the [number] day of the dark/bright month. Let each person recite verses of merit (gatha) for the patrons who built the temple, the deities protecting the temple, and the four kinds of benefactors (parents, sentient beings, the king, and the Three Jewels).' The reasons why it is necessary to announce this at this time are: first, to know the time for reciting the precepts (Posadha); second, to prevent lay people from asking. Furthermore, the calculation of the number of days may be based on the stars or the laws of the king, and the waxing and waning of the sun and moon should be adjusted accordingly. Speaking of reciting the precepts (Posadha), 'Posadha' means 'to nourish,' and 'dha' means 'to uphold,' meaning that because the assembly gathers together to recite the precepts, it can nourish good dharmas and maintain one's own mind, so it is called reciting the precepts (Posadha). Also, 'Posadha' has the same meaning as before, and 'dha' means 'to purify,' meaning that it increases good dharmas and eliminates unwholesome dharmas. Speaking of 'the time has come,' it means that the time for reciting the precepts (Posadha) has arrived, and there are no other obstacles or difficulties. Speaking of 'listen,' it means asking the Sangha present at that time whether they permit it. Instead of saying 'the Sangha should permit,' it is said 'the Sangha should permit me to recite the precepts for the assembly.' 'Announce thus' means to specify the matter and inform them. The reason why everyone is not asked to recite together is because not everyone can memorize the precepts, or some can memorize but not completely fluently; moreover, it is reasonable for those listening to the Dharma to listen. The reason why it is not recited separately in the rooms is because it would not be a mass gathering.
褒灑陀，共集一處利益多故；又別別說便有不聽正法之過。凡說戒日有善苾芻誦得戒者，不應令授學人說戒。若於住處但有四人，皆可共集，不應別住，亦不取欲。若於諠雜制底之處、或俗人處、或露現處、或不凈處、或憒鬧處而長凈者，得惡作罪。必無餘處，在四無犯，不應對俗。又于眠時、入定時、乞食時、訊息時、供養時為長凈者，得惡作罪；余時有礙在此非過。若有苾芻在於界內，為官所拘不來共集為長凈者，得別住罪，不成長凈。其被拘者，餘人應為詣官求令釋放，若不爾者得惡作罪。癲狂苾芻與癲狂法，防別住故。
凡苾芻等每至長凈日，先應審諦觀察自身，我不於此半月之中犯諸罪耶？若憶所犯應如法說，應往清凈人邊，隨其所應具威儀已，蹲踞合掌憶先罪名，作如是說：
「具壽存念！我苾芻某甲犯如是罪，此所犯罪，我今于具壽前，從清凈來，並皆發露說罪，我不覆藏。由發露說罪故得安樂，不發露說罪不安樂。」第二、第三亦如是說。彼應問言：「汝見罪不？」答言：「我見。」「將來諸戒能善護不？」答言：「善護。」所對苾芻應云：「爾。」其說罪者，答云：「善。」若於罪有疑，應就持律者善決，知已后當發露，應對苾芻而說其罪，不應對苾芻尼等，若對尼等得越法罪。不應
【現代漢語翻譯】 現代漢語譯本 褒灑陀（Upavasatha，布薩），共同集會一處有很多好處；如果各自單獨舉行，就會有不聽聞正法的過失。凡是說戒日，如果有精通戒律的善比丘能背誦戒律，就不應該讓剛開始學習戒律的人說戒。如果在居住的地方只有四個人，都應該共同集會，不應該分開居住，也不需要徵求同意。如果在喧鬧的支提（Caitya，佛塔）之處、或者俗人之處、或者暴露之處、或者不乾淨之處、或者嘈雜之處舉行長凈（Poṣadha，布薩），會犯惡作罪。如果實在沒有其他地方，在以上四種情況下沒有罪過，但不應該對著俗人舉行。又在睡眠時、入定時、乞食時、休息時、供養時舉行長凈，會犯惡作罪；其他時候如果有妨礙，這樣做也沒有罪過。如果有比丘在結界內，因為被官府拘禁不能來共同集會舉行長凈，會犯別住罪，長凈也不能成立。對於被拘禁的人，其他人應該去官府請求釋放，如果不這樣做，會犯惡作罪。對於癲狂的比丘，按照癲狂的規矩處理，防止他單獨居住。
凡是比丘等每到長凈日，首先應該仔細觀察自身，我在這半個月之中有沒有犯各種罪？如果記得所犯的罪，應該如法坦白，應該到清凈的人那裡，按照應該有的威儀，蹲踞合掌，回憶起之前的罪名，這樣說：
『具壽（Ayushman，有德長老）請聽！我比丘某甲犯了如此這般的罪，這個所犯的罪，我現在在具壽麵前，從清凈的地方來，全部發露說罪，我不隱瞞。因為發露說罪的緣故得到安樂，不發露說罪就不能得到安樂。』第二次、第三次也這樣說。對方應該問：『你見到罪了嗎？』回答說：『我見到了。』『將來對於各種戒律能夠好好守護嗎？』回答說：『能夠好好守護。』接受懺悔的比丘應該說：『好。』說罪的人回答說：『好。』如果對於罪有疑問，應該向持律者好好請教，瞭解之後再坦白，應該對著比丘說出罪行，不應該對著比丘尼等，如果對著比丘尼等說，會犯越法罪。不應該……
【English Translation】 English version Poṣadha (Upavasatha, Observance Day), gathering together in one place has many benefits; moreover, separate recitations lead to the fault of not hearing the proper Dharma. On the day of reciting the precepts, if there is a virtuous Bhikṣu who is proficient in the precepts and can recite them, one should not allow a novice to recite the precepts. If there are only four people in a dwelling place, they should all gather together and not live separately, nor should they seek permission (from others to do so). If one performs the Poṣadha in a noisy Caitya (Stupa) area, or in a place frequented by laypeople, or in an exposed place, or in an unclean place, or in a tumultuous place, one incurs a Dukkaṭa (offense). If there is absolutely no other place, there is no offense in the above four situations, but one should not perform it in front of laypeople. Furthermore, performing the Poṣadha while sleeping, entering into Samadhi (meditative absorption), begging for food, resting, or making offerings incurs a Dukkaṭa offense; at other times, if there is an impediment, there is no fault in doing so. If a Bhikṣu is within the boundary but is detained by officials and cannot come to gather for the Poṣadha, he incurs a separate dwelling offense, and the Poṣadha is not valid. For the detained person, others should go to the officials and request his release; if they do not do so, they incur a Dukkaṭa offense. A mad Bhikṣu is treated according to the rules for madness, to prevent him from living separately.
Whenever Bhikṣus and others reach the day of Poṣadha, they should first carefully examine themselves: 'Have I committed any offenses during this half-month?' If they remember any offenses, they should confess them according to the Dharma. They should go to a pure person, with the proper demeanor, squat down, join their palms, and recall the names of the previous offenses, saying thus:
'Venerable Ayushman (Elder), please listen! I, Bhikṣu so-and-so, have committed such-and-such an offense. This offense that I have committed, I now, before the Venerable One, coming from a pure place, fully confess and reveal it; I do not conceal it. Because of confessing and revealing the offense, I obtain peace; not confessing and revealing the offense, I do not obtain peace.' The second and third times, one should say the same. The other person should ask: 'Do you see the offense?' The answer should be: 'I see it.' 'In the future, will you be able to guard the various precepts well?' The answer should be: 'I will guard them well.' The Bhikṣu who receives the confession should say: 'Good.' The person confessing the offense should answer: 'Good.' If there is doubt about the offense, one should consult a Vinaya master (one who is well-versed in the monastic rules), understand it, and then confess it. One should speak of the offense to a Bhikṣu, not to a Bhikṣuṇī (nun), etc. If one speaks to a Bhikṣuṇī, etc., one incurs a transgression offense. One should not...
對彼犯同分罪人而為發露，謂波羅市迦望波羅市迦為同分，乃至突色訖里多望突色訖里多為同分。言同分者，是相似義，謂同罪者。若褒灑陀時憶所犯罪，彼即應可心念守持云：「今僧伽於十四日為長凈事，我苾芻某甲于僧伽中憶所犯罪。我某甲于所犯罪自心守持，若僧伽長凈已后，對凈苾芻如法當說。」疑罪準知。其誦戒人若憶若疑，類此應作。若僧伽咸有犯者，應勸一善苾芻向余住處，對清凈人說除罪已，還來本處，諸有犯人對此苾芻而說其罪。若無能者可為單白，應如是作：
「大德僧伽聽！今僧伽十四日為褒灑陀，一切僧伽悉皆有犯，然無一人能向余處對清凈苾芻如法說罪，可令我等對彼如法說除其罪。若僧伽時至聽者，僧伽應許僧伽今作褒灑陀，後向余處當如法除罪。白如是。」若復苾芻于罪有疑者，應云：「于罪有疑。」準前應作。若眾中有一苾芻清凈無犯，時凈苾芻應詣同意苾芻處善心告語，令憶念已。對諸苾芻前當說其犯，冀彼眾人普知聞已，亦說其罪，必無同意自默而住。若知他苾芻情所不樂，強詰憶者得越法罪。若不知前人有罪、無罪，斟酌將為清凈就其說罪者不成說罪。若別住想疑為長凈者，得越法罪。若作破壞心為長凈者，是破僧方便，犯窣吐羅罪，應更和合而為長凈。若長凈時舊住
【現代漢語翻譯】 現代漢語譯本：對於犯有相同罪行的人進行發露（懺悔），即波羅市迦（Parajika，斷頭罪）望波羅市迦為同分，乃至突色訖里多（Duskrita，惡作罪）望突色訖里多為同分。所謂『同分』，是相似的意思，指犯有相同罪行的人。如果在褒灑陀（Posadha，布薩）時憶起所犯罪行，那個人就應該用心念守持，說：『現在僧伽（Samgha，僧團）在十四日舉行長凈（懺悔）儀式，我苾芻（Bhiksu，比丘）某甲在僧伽中憶起了所犯罪行。我某甲對於所犯罪行自己用心守持，如果僧伽長凈儀式結束后，會對清凈的比丘如法地陳述。』對於有疑問的罪行，可以參照以上方法。誦戒人在憶起或懷疑自己犯罪時，也應該這樣做。如果僧伽所有人都犯了罪，應該勸一位善良的比丘前往其他住處，對清凈的人說出罪行並懺悔后，再回到原來的地方，所有犯了罪的人再向這位比丘陳述他們的罪行。如果沒有能去的人，可以進行單白（簡單的宣告），應該這樣做： 『大德僧伽聽！現在僧伽在十四日舉行褒灑陀，所有僧伽成員都犯了罪，但是沒有一個人能夠前往其他地方，對清凈的比丘如法地說出罪行，可以讓我等對彼如法地說出並懺悔罪行。如果僧伽認為時機已到，同意聽取，僧伽應該允許僧伽現在舉行褒灑陀，之後再前往其他地方如法地懺悔罪行。』宣告如上。如果比丘對於罪行有疑問，應該說：『對於罪行有疑問。』參照前面的方法進行。如果僧眾中有一位比丘清凈沒有犯戒，這時清凈的比丘應該前往與自己意見相同的比丘處，善意地告知，讓他憶念。在各位比丘面前說出他所犯的罪行，希望大家普遍知曉后，也說出自己的罪行，一定不要因為沒有相同意見而保持沉默。如果知道其他比丘不樂意，強行追問憶念，會犯越法罪。如果不知道對方有罪沒罪，猶豫地認為對方是清凈的，就向其陳述罪行，這樣陳述罪行是不成立的。如果以別住想（認為自己是單獨居住）懷疑是長凈，會犯越法罪。如果以破壞僧團的心進行長凈，這是破壞僧團的方便，犯窣吐羅（Sthula，粗罪），應該重新和合才能進行長凈。如果在長凈時，舊住
【English Translation】 English version: To confess to those who have committed the same offense, that is, a Parajika (Parajika, offense entailing expulsion) to a Parajika, and so on, down to a Duskrita (Duskrita, offense of wrong-doing) to a Duskrita. 'Same offense' means similar, referring to those who have committed the same crime. If one remembers an offense during Posadha (Posadha, fortnightly observance), one should mindfully hold it, saying: 'Now the Samgha (Samgha, monastic community) is holding the purification ceremony on the fourteenth day, and I, Bhiksu (Bhiksu, monk) so-and-so, remember an offense in the Samgha. I, so-and-so, mindfully hold this offense, and after the Samgha's purification ceremony, I will confess it properly to a pure Bhiksu.' The same applies to doubtful offenses. The one reciting the precepts should act similarly if they remember or suspect an offense. If all the members of the Samgha have committed offenses, they should advise a virtuous Bhiksu to go to another dwelling place, confess the offenses to a pure person, and then return to the original place, where all the offenders can confess their offenses to this Bhiksu. If no one is able to go, a simple announcement can be made, as follows: 'Venerable Samgha, listen! Now the Samgha is holding Posadha on the fourteenth day, and all the members of the Samgha have committed offenses, but no one is able to go to another place to confess the offenses properly to a pure Bhiksu. Let us confess our offenses properly to him. If the Samgha deems it the right time and agrees to listen, the Samgha should allow the Samgha to hold Posadha now, and then go to another place to confess the offenses properly later.' The announcement is as above. If a Bhiksu has doubts about an offense, they should say: 'I have doubts about an offense.' Act according to the previous method. If there is a Bhiksu in the assembly who is pure and has not committed any offense, the pure Bhiksu should go to a Bhiksu who agrees with them, and kindly inform them, so that they may remember. In front of all the Bhiksus, they should confess the offense they have committed, hoping that everyone will know and also confess their own offenses, and certainly not remain silent because they do not agree. If one knows that another Bhiksu is unwilling, forcing them to recall the offense will result in a transgression. If one does not know whether the other person has committed an offense or not, and hesitates to consider them pure before confessing to them, the confession is not valid. If one suspects that it is a purification ceremony with the thought of separate dwelling, one will commit a transgression. If one performs the purification ceremony with the intention of disrupting the Samgha, this is a means of disrupting the Samgha, and one will commit a Sthula (Sthula, gross offense), and the purification ceremony should be performed again after reconciliation. If, during the purification ceremony, the old dwelling
苾芻已為長凈，客來數少，應可慇勤求眾和合更為長凈。如不肯者，往小界場中自為長凈。若客來等多者，舊住苾芻應共和合更為長凈。若安居竟，為隨意時即名長凈，更不須作。其大苾芻與苾芻尼不應同處而為長凈。若苾芻尼來請教授者，當共言語，不應避去。教授之人每至長凈日，應在門屋下坐，待尼來請，隨時處分。言有住處者，謂于其處有解羯磨人。言無住處者，謂于其處無解羯磨人。言有住處、無住處者，謂一分解為羯磨，一分不解。若苾芻處是堪共住，至長凈日應就其處而為長凈。若處有諍人而往就者，得惡作罪。縱無苾芻住處，有同行者堪為樂住，任往無犯。若難事將至，隨情應去。若至長凈日，弟子門人不應隨情聽向余處。若當處無說戒者，應往余處就說戒人而為長凈，如不往者得越法罪。若於無說戒人處坐，前安居不得過第二長凈，應向有說戒處，皆不得在俗人前而為說戒。凡安居時應與同意清凈無犯及同見者而為長凈。若苾芻耳聾及無識解者，應共一處為長凈事，亦成足數。
若至長凈日，唯獨一身者，應于長凈之處，以新瞿摩涂拭灑掃，敷座席鳴楗椎，作前方便竟。自誦少多經已，于高迥處觀客苾芻。若有三人來共為長凈、若無來者時彼苾芻應居本座，心念口言，作如是說：「今十四日
【現代漢語翻譯】 現代漢語譯本：如果比丘已經完成了長凈（指僧團的凈化儀式），而來的客人比丘數量較少，應該懇切地請求僧團和合，再次進行長凈。如果他們不肯，就到小的界場中自己進行長凈。如果來的客人比丘數量很多，原來的比丘應該共同和合，再次進行長凈。如果安居結束，進行隨意（pravāraṇā，僧眾自恣）時，就名為長凈，不再需要另外進行。年長的大比丘不應該和比丘尼在同一個地方進行長凈。如果有比丘尼來請求教授，應當和她們交談，不應該回避離開。教授的人每次到了長凈日，應該在門屋下坐著，等待比丘尼來請求，隨時給予指導。所說的『有住處』，是指那個地方有懂得羯磨（karma，佛教儀式）的人。所說的『無住處』，是指那個地方沒有懂得羯磨的人。所說的『有住處、無住處』，是指一部分人懂得羯磨，一部分人不解。如果比丘所在的地方適合共同居住，到了長凈日應該到那個地方進行長凈。如果那個地方有爭論的人還前往，會犯惡作罪。即使沒有比丘居住的地方，如果有同行的道友可以一起安樂居住，前往也沒有罪過。如果有困難的事情將要發生，可以根據情況離開。到了長凈日，弟子和門人不應該隨意聽從自己的意願前往其他地方。如果所在的地方沒有說戒的人，應該前往其他地方，到有說戒的人那裡進行長凈，如果不去，會犯越法罪。如果在沒有說戒的人的地方坐著，前安居不得超過第二次長凈，應該到有說戒的地方，都不得在俗人面前說戒。凡是安居的時候，應該和同意、清凈沒有犯戒以及見解相同的人一起進行長凈。如果比丘耳聾或者沒有識別理解能力，應該共同在一個地方進行長凈，也算滿足人數。 如果到了長凈日，只有自己一個人，應該在長凈的地方，用新的瞿摩（goma，一種香料）塗抹灑掃，鋪設座位，敲擊楗椎（ghanta，木槌），完成前面的準備工作。自己誦讀少量或大量的經文后，在高處觀察是否有客人比丘。如果有三個人來，就一起進行長凈；如果沒有人來，那時那個比丘應該坐在原來的座位上，心中默唸，口中說，這樣說：『今天是十四日』
【English Translation】 English version: If a Bhikshu has already completed the purification (referring to the Sangha's purification ritual), and the number of visiting Bhikshus is small, they should earnestly request the Sangha to unite and perform the purification again. If they refuse, they should perform the purification themselves in a small boundary. If there are many visiting Bhikshus, the original Bhikshus should unite and perform the purification again. If the Vassa (rain retreat) ends and the Pravāraṇā (self-surrender ceremony) is performed, it is called purification, and there is no need to perform it separately. Senior Bhikshus should not perform the purification in the same place as Bhikshunis. If Bhikshunis come to request instruction, they should talk to them and should not avoid leaving. The person giving instruction should sit under the doorway every purification day, waiting for the Bhikshunis to come and request, and give guidance at any time. 'Having a residence' means that there are people who understand Karma (Buddhist rituals) in that place. 'Having no residence' means that there are no people who understand Karma in that place. 'Having a residence and no residence' means that some people understand Karma and some do not. If the place where the Bhikshu is located is suitable for living together, they should go to that place for purification on the purification day. If they go to a place where there are disputing people, they will commit a Dukkaṭa (wrongdoing) offense. Even if there is no place where Bhikshus live, if there are fellow practitioners who can live happily together, there is no offense in going. If difficult things are about to happen, they can leave according to the situation. On the purification day, disciples and followers should not go to other places according to their own wishes. If there is no one to recite the precepts in the place where they are located, they should go to another place and go to the person who recites the precepts for purification. If they do not go, they will commit a transgression offense. If they sit in a place where there is no one to recite the precepts, the previous Vassa should not exceed the second purification, and they should go to a place where there is someone to recite the precepts. They should not recite the precepts in front of laypeople. Whenever they are in Vassa, they should perform purification with those who agree, are pure and have not violated the precepts, and have the same views. If a Bhikshu is deaf or has no ability to recognize and understand, they should perform the purification together in one place, which is also considered sufficient in number. If there is only one person on the purification day, they should smear and sweep the purification place with new Goma (a kind of spice), lay out the seats, strike the Ghanta (wooden mallet), and complete the previous preparations. After reciting a small or large amount of scriptures, they should observe from a high place whether there are visiting Bhikshus. If three people come, they will perform the purification together; if no one comes, then that Bhikshu should sit in the original seat, silently recite in their heart, and say with their mouth, saying: 'Today is the fourteenth day.'
僧伽長凈，我苾芻某甲於十四日亦為長凈。我苾芻某甲于諸障法自陳遍凈，我今且為守持長凈。若於后時遇和合眾，我當共和合眾而為長凈，滿諸戒聚故。」第二、第三亦如是說。若有一、二人來者，應為對首長凈，準一人法作。若苾芻行路遇到村坊、或有入村、或住村外，是長凈日，彼應各各為其長凈。住村者齊村勢分，不得別住；在村外者村勢分外應為長凈。若與商旅同去，彼不嫌者，隨住隨行應為長凈。若彼嫌者應作心念。守持長凈有其六事，應心念守持皆成無犯：一、守持三衣；二、舍三衣；三、分別長衣；四、舍別請；五、作長凈；六、作隨意應為長凈。而不為者，得越法罪。不應長凈而輒為者亦越法罪。除吉祥長凈，此由眾破重得和合，大眾歡喜為長凈故。若有苾芻先被僧伽為舍置法，后得解時，應請大眾乞作別時長凈。
說波羅底木叉有其五種：一、說序，余以常聞而告知之；二、說序並波羅市迦訖，余以常聞而告知之；三、僧伽伐尸沙；四、至二不定；五、乃至終。誰應為說波羅底木叉？謂眾中上座。如不能者，應令第二、第三；或為番次，或可別請餘人。若上座誦得序，余不能誦者，餘人應誦波羅市迦等。若癲狂人能說者，亦成說戒。
「諸大德！我今作褒灑陀說波羅底木叉戒經。仁
【現代漢語翻譯】 現代漢語譯本：僧伽（Samgha，僧團）長凈（Posadha，布薩），我比丘某甲於十四日也進行長凈。我比丘某甲對於各種障礙之法，自我陳述已經完全清凈，我現在且先守持長凈。如果在之後遇到和合的僧眾，我應當與和合的僧眾一起進行長凈，圓滿各種戒律的集合。」第二次、第三次也像這樣說。如果只有一、兩個人來，應當為他們進行對首長凈，按照一個人的方法來做。如果比丘在路上遇到村坊，或者進入村莊，或者住在村外，正值長凈日，他們應當各自進行長凈。住在村裡的人，要與整個村子的勢力範圍保持一致，不得單獨居住；在村外的人，在村子勢力範圍之外也應當進行長凈。如果與商隊同行，他們不介意的話，可以隨住隨行進行長凈。如果他們介意，應當作意念長凈。守持長凈有六件事，應當心念守持，都能成為無犯：一、守持三衣（Tricivara，比丘所持的三種袈裟）；二、舍三衣；三、分別長衣；四、舍別請；五、作長凈；六、作隨意，應當進行長凈。而不做的人，會得到越法罪。不應該長凈而擅自進行長凈的人，也會得到越法罪。除了吉祥長凈，這是由於僧眾破戒後重新得到和合，大眾歡喜而進行長凈的緣故。如果有比丘先前被僧伽判為舍置法，後來得到解除時，應當請求大眾，乞求進行別時的長凈。 說波羅底木叉（Pratimoksha，戒經）有五種方式：一、只說序言，其餘內容以常聽聞的方式告知；二、說序言並波羅市迦訖（Parajika，四重罪），其餘內容以常聽聞的方式告知；三、僧伽伐尸沙（Sanghavasesa，僧殘罪）；四、至二不定（Aniyata，二不定罪）；五、乃至全部說完。誰應該宣說波羅底木叉？是僧眾中的上座。如果不能，應當讓第二、第三位；或者輪流，或者可以另外請其他人。如果上座能誦讀序言，其餘不能誦讀，其餘人應當誦讀波羅市迦等。如果癲狂的人能說，也算是宣說戒律。 『諸位大德！我現在作布薩（Posadha，布薩）說波羅底木叉戒經。仁
【English Translation】 English version: For the Sangha (Samgha, monastic community) Posadha (Posadha, fortnightly observance), I, Bhikshu (monk) so-and-so, also perform Posadha on the fourteenth day. I, Bhikshu so-and-so, declare myself completely purified from all obstructing dharmas (laws), and I will now uphold the Posadha. If I later encounter a harmonious Sangha, I shall perform Posadha together with the harmonious Sangha, fulfilling all the aggregates of precepts.' The second and third times are also said in this way. If only one or two people come, they should perform Posadha face-to-face, according to the method for one person. If a Bhikshu encounters a village on the road, or enters a village, or lives outside a village, and it is the day of Posadha, they should each perform Posadha. Those living in the village should be consistent with the entire village's sphere of influence and should not live separately; those outside the village should perform Posadha outside the village's sphere of influence. If traveling with merchants and they do not mind, they can perform Posadha as they stay and travel. If they mind, they should perform Posadha mentally. There are six things to uphold Posadha, and one should uphold them mentally, so that all become without offense: 1. Upholding the three robes (Tricivara, the three robes held by a Bhikshu); 2. Giving up the three robes; 3. Distinguishing the long robe; 4. Giving up separate invitations; 5. Performing Posadha; 6. Performing as one wishes, one should perform Posadha. Those who do not do so will incur a transgression. Those who should not perform Posadha but do so without authorization will also incur a transgression. Except for the auspicious Posadha, which is because the Sangha has broken the precepts and then regained harmony, and the assembly is happy to perform Posadha. If a Bhikshu has previously been judged by the Sangha to be subject to the law of abandonment, and later is released, he should request the assembly to beg for a separate Posadha. There are five ways to recite the Pratimoksha (Pratimoksha, code of monastic discipline): 1. Only reciting the introduction, and informing the rest in the manner of common hearing; 2. Reciting the introduction and the Parajika (Parajika, four major offenses), and informing the rest in the manner of common hearing; 3. Sanghavasesa (Sanghavasesa, offenses requiring initial and subsequent meetings of the Sangha); 4. Up to the two Aniyata (Aniyata, two uncertain offenses); 5. Up to reciting the entire thing. Who should recite the Pratimoksha? It is the senior monk in the Sangha. If he cannot, he should let the second or third; or take turns, or may separately invite others. If the senior monk can recite the introduction, but the rest cannot, the rest should recite the Parajika, etc. If a madman can speak, it is also considered reciting the precepts. 'Venerable ones! I am now performing Posadha (Posadha, fortnightly observance) to recite the Pratimoksha precepts. You
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。我今於此勝苾芻眾中，乃至三問亦應如實答。若苾芻憶知有犯不發露者，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。」
次明勸至心聽。言諸大德等者，別解脫經說時欲至，若不敬仰法水不沾，故勸攝心勿生散亂。言諦聽者，總遣用心。言善思念之者，別明三義。欲明三類聽人，喻之三器，謂仰、全、凈堪貯用故；若覆、漏、穢不堪受物，如次應知。次明凈徒眾。言若有犯等者，若先有犯今默不言，更招其罪。如余時中他問實答，此亦如是。我今於此勝苾芻眾中者，讚美當時聽戒徒眾。言憶知者，設令有犯而不憶知，為妄語罪故。妄語者雖默不言，亦名妄語。由現身相表語業故。有云：「唯是意所犯罪。」是障礙法者，於二時中能為障礙：一、于現世障諸善法；二、于未來礙生善趣。欲求清凈者，清凈謂是涅槃。為求涅槃故，不為畏他詰責治罰而說于罪。言發露即安樂者，有五種相：一、由勤策治諸懈怠故；二、由無罪治諸過失故；三、由敬重治慢
【現代漢語翻譯】 現代漢語譯本：請各位諦聽，好好地思考並記住。如果有人犯了戒律，應當坦白髮露；如果沒有犯戒，就保持沉默。因為大家的沉默，我就知道各位大德是清凈的。如果之後我問起，你們也要如實回答。我現在在這殊勝的比丘僧團中，即使問三次，你們也應當如實回答。如果比丘記得自己犯了戒而不坦白髮露，就犯了故意說謊的罪。各位大德！佛陀說過，故意說謊是障礙修行的法，所以想要獲得清凈的比丘，應當坦白髮露。坦白髮露就能得到安樂，不坦白髮露就得不到安樂。各位大德！我已經說了戒經的序言，現在問各位大德，這裡面是清凈的嗎？（這樣說了三次）各位大德！這裡面是清凈的，因為大家都沉默，我現在就這樣認為。
接下來解釋勸勉大家專心聽講。說『各位大德』等，是因為別解脫經宣說的時間將到，如果不敬仰佛法，就無法得到法水的滋潤，所以勸勉大家收攝心神，不要產生散亂。說『諦聽』，是總括地要求大家用心。說『善思念之』，是分別說明三種意義。想要說明三種聽法的人，比喻為三種器皿，即仰口、完整、乾淨的器皿，堪能用來盛東西；如果像覆口、有漏洞、污穢的器皿，就不能用來盛東西，應當依次瞭解。
接下來說明清凈的徒眾。說『若有犯等』，如果先前犯了戒，現在沉默不語，會招來更大的罪過。像在其他時候別人問起要如實回答一樣，這裡也是如此。說『我今於此勝苾芻眾中』，是讚美當時聽戒的徒眾。說『憶知』，即使有人犯了戒而不記得，也犯了妄語罪。妄語的人即使沉默不語，也叫做妄語，因為現在的身相表現了語業的緣故。有人說：『只有意念所犯的罪。』說『是障礙法』，在兩種情況下會成為障礙：一、在現世障礙各種善法；二、在未來障礙往生善道。想要獲得清凈的人，清凈指的是涅槃。爲了求得涅槃，而不是因為害怕別人的詰責和懲罰而說出自己的罪過。說『發露即安樂』，有五種表現：一、因為勤奮督促而治理各種懈怠；二、因為沒有罪過而治理各種過失；三、因為敬重而治理傲慢
【English Translation】 English version: Listen attentively and contemplate well. If anyone has transgressed, they should confess; if not, remain silent. Through your silence, I know that you are pure. If I ask further questions, answer truthfully. Now, in this excellent assembly of Bhikkhus (monks), even if I ask three times, you should answer truthfully. If a Bhikkhu (monk) remembers having transgressed but does not confess, they commit the sin of intentional lying. Venerable ones! The Buddha said that intentional lying is an obstructive dharma (teaching), therefore, Bhikkhus (monks) who seek purity should confess. Confession brings happiness; non-confession brings unhappiness. Venerable ones! I have spoken the introduction to the Pratimoksha (code of monastic discipline). Now I ask you, venerable ones, are you pure within this assembly?' (This is said three times.) 'Venerable ones! There is purity within this assembly, as indicated by your silence. I understand it thus.'
Next, it explains encouraging everyone to listen attentively. Saying 'Venerable ones, etc.,' is because the time for reciting the Pratimoksha (code of monastic discipline) is approaching. If one does not revere the Dharma (teachings), one cannot receive the nourishment of the Dharma (teachings), so it encourages everyone to gather their minds and not become distracted. Saying 'Listen attentively' is a general request for everyone to be mindful. Saying 'Contemplate well' specifically explains three meanings. It aims to illustrate three types of listeners, likened to three types of vessels: those that are upright, complete, and clean, capable of holding things; if they are like overturned, leaky, or defiled vessels, they cannot be used to hold things, which should be understood accordingly.
Next, it explains the pure assembly. Saying 'If anyone has transgressed, etc.,' means that if one has previously transgressed and remains silent now, it will invite greater sin. Just as one should answer truthfully when asked at other times, it is the same here. Saying 'Now, in this excellent assembly of Bhikkhus (monks),' praises the assembly of listeners at that time. Saying 'Remembers' means that even if someone has transgressed but does not remember, they still commit the sin of lying. Even if a liar remains silent, it is still considered lying because their current demeanor expresses the karma (action) of speech. Some say: 'Only sins committed by intention.' Saying 'Is an obstructive dharma (teaching)' means that it can be an obstacle in two ways: first, it obstructs various good dharmas (teachings) in this life; second, it obstructs rebirth in good realms in the future. Those who seek purity, purity refers to Nirvana (liberation). In order to seek Nirvana (liberation), rather than fearing others' accusations and punishments, one should confess their sins. Saying 'Confession brings happiness' has five aspects: first, by diligently urging and correcting various forms of laziness; second, by correcting various faults because there are no sins; third, by correcting arrogance through respect
式叉故；四、由無悔治諸惡作故；五、由寂定治散亂心故。
戒經序者，經是略詮義。欲明略陳戒相，詮其綱目，不廣釋故。言序者，是由緒也。謂說戒時以此為先，能令余說得生起故。所以但為三問者，離極略極廣故。若極略者，闇昧之人卒難知故；若極廣者，恐多延時令眾倦故。然於三問皆別得罪。持者是了知義。◎
根本薩婆多部律攝卷第一 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第二
尊者勝友集
三藏法師義凈奉 制譯
◎總釋學處
上明由序彰說戒緣起，下述諸門指陳學處。且一一學處有二十一門。言二十一者：一、犯緣起處；二、能犯過人；三、所犯之罪；四、所犯境事；五、所由煩惱；六、制戒利益；七、有犯無犯；八、具支成犯；九、生過之因；十、釋罪名字；十一、出罪體性；十二、可治不可治；十三、罪有遮性；十四、作及不作；十五、方便有無；十六、重罪；十七、輕罪；十八、共相無差；十九、出罪有異；二十、有染無染；二十一、犯罪所由。
言犯緣起處者，謂于某國某城制某學處，即名此方為犯緣起處。
言犯過人者，謂由其人而制學處。
言所犯罪者，即是身語所造之
【現代漢語翻譯】 式叉故（śikṣā hetu）：四、因為沒有後悔而治理各種惡行；五、因為寂靜禪定而治理散亂的心。
戒經序言，『經』是簡略地解釋意義。想要明白簡略陳述的戒相，解釋它的綱要，所以不廣泛地解釋。說『序』，是因為它是有頭緒的。說戒的時候用這個作為開始，能夠使後面的講述得以產生。所以只問三個問題，是因為避免過於簡略或過於繁瑣。如果過於簡略，愚昧的人難以理解；如果過於繁瑣，恐怕會拖延時間使大眾疲倦。然而對於這三個問題，每一個問題都可能導致犯戒。『持者』是瞭解的意思。
根本薩婆多部律攝卷第一 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第二
尊者勝友集
三藏法師義凈奉 制譯
總釋學處
上面說明了通過序言來彰顯說戒的緣起，下面敘述各種門類來指出學處。每一個學處都有二十一個方面。說二十一個方面：一、犯戒的緣起之處；二、能夠犯戒的人；三、所犯的罪行；四、所犯的境事；五、所由來的煩惱；六、制定戒律的利益；七、有犯戒和沒有犯戒的情況；八、具備條件構成犯戒；九、產生過失的原因；十、解釋罪行的名字；十一、說明懺悔罪行的體性；十二、可以被治理和不可以被治理的情況；十三、罪行具有遮止的性質；十四、應該做和不應該做的事情；十五、是否存在方便；十六、重罪；十七、輕罪；十八、共同之處沒有差別；十九、懺悔罪行存在差異；二十、有染污和沒有染污的情況；二十一、犯罪的原因。
說到犯戒的緣起之處，是指在某個國家某個城市制定了某個學處，那麼這個地方就被稱為犯戒的緣起之處。
說到犯過的人，是指因為某個人而制定了學處。
說到所犯的罪行，就是指身語所造作的。
【English Translation】 Śikṣā hetu (reason for training): Fourth, by governing all evil deeds through non-regret; Fifth, by governing the distracted mind through tranquil concentration.
The preface to the Vinaya Sutra: 『Sutra』 is a concise explanation of meaning. It aims to clarify the briefly stated aspects of the precepts, explaining their key points, and therefore does not provide extensive explanations. The term 『preface』 signifies that it serves as an introduction. It is used as a preliminary when reciting the precepts, enabling the subsequent discourse to arise. The reason for asking only three questions is to avoid being either too concise or too extensive. If it were too concise, it would be difficult for ignorant people to understand; if it were too extensive, it would prolong the time and cause the assembly to become weary. However, each of these three questions can lead to offenses. 『Holder』 means understanding.
Mūlasarvāstivāda Vinaya Saṃgraha, Volume 1 Taishō Tripiṭaka, Volume 24, No. 1458, Mūlasarvāstivāda Vinaya Saṃgraha
Mūlasarvāstivāda Vinaya Saṃgraha, Volume 2
Collected by Venerable Śreṇika
Translated by Tripiṭaka Master Yijing under Imperial Decree
General Explanation of the Training Rules
The above explains the origin of reciting the precepts through the preface, and the following describes the various aspects to point out the training rules. Each training rule has twenty-one aspects. The twenty-one aspects are: 1. The place where the offense originates; 2. The person who can commit the offense; 3. The offense committed; 4. The object of the offense; 5. The defilement from which it arises; 6. The benefits of establishing the precepts; 7. Whether there is an offense or not; 8. The conditions for constituting an offense; 9. The cause of generating faults; 10. Explanation of the names of the offenses; 11. Explanation of the nature of expiation; 12. Whether it can be remedied or not; 13. The prohibitive nature of the offense; 14. What should be done and what should not be done; 15. Whether there is expediency; 16. Grave offense; 17. Minor offense; 18. Common aspects without difference; 19. Differences in expiation; 20. Whether there is defilement or not; 21. The reason for committing the offense.
Speaking of the place where the offense originates, it refers to the establishment of a certain training rule in a certain country or city, then that place is called the place where the offense originates.
Speaking of the offender, it refers to the establishment of the training rule because of a certain person.
Speaking of the offense committed, it refers to what is created by body and speech.
罪。
言所犯境事者，總有二種：情及非情，一一戒中隨應思察，要而言之，有六十五事，所謂淫染事、攝取事、不忍事、求利事、住處事、同梵行事、僧伽事、受用鄙事、受用法事、鄔波斯迦事。(十)長衣事、離衣事、望滿事、因求事、受不凈財事、臥具事、道行事、畜缽事、求好事、取衣事。(二十)受衣事、置衣事、衣事、回他物事、病藥所須事、違心事、出家事、門徒事、起諍事、說法事。(三十)未近圓事、戒經事、壞種子事、鬼神村事、輕毀事、違惱事、用水事、尼事、食事、詣俗家事。(四十)外道事、觀軍事、結伴事、用火事、與欲事、眠臥事、不善觀察事、染衣事、隨自樂事、傍生事。(五十)戲笑事、女人事、近圓事、壞地事、重請事、輕學處事、評論事、斗諍事、受請事、入聚落事。(六十)針筒事、床量事、衣量事、法式事、詰問事。(六十五)
言所由煩惱者，有其二種：一者俱生、二者緣發。隨心造業多種不同，煩惱有異，于諸學處隨事說之，有二十七種，所謂：
貪煩惱、 瞋煩惱、 癡煩惱、 淫煩惱、 攝取煩惱、 不忍煩惱、 求利養煩惱、 諍恨煩惱、 住處煩惱、 鄙業煩惱、 邪智煩惱、 家慳煩惱、 求自在煩惱、
【現代漢語翻譯】 現代漢語譯本： 罪。
關於所犯戒條的事情，總共有兩種：有情和非情，每一條戒律中都應根據情況進行思考和觀察。總而言之，有六十五件事，分別是：淫染事（與性有關的事）、攝取事（獲取物品的事）、不忍事（無法忍受的事）、求利事（追求利益的事）、住處事（住所相關的事）、同梵行事（與修行同伴相關的事）、僧伽事（與僧團相關的事）、受用鄙事（使用低劣物品的事）、受用法事（使用佛法物品的事）、鄔波斯迦事（與在家男居士相關的事）。(十) 長衣事（過長的衣服相關的事）、離衣事（離開衣服的事）、望滿事（期望滿足的事）、因求事（因為請求的事）、受不凈財事（接受不潔凈財物的事）、臥具事（臥具相關的事）、道行事（道路行走的事）、畜缽事（擁有缽的事）、求好事（追求好事的事）、取衣事（拿取衣服的事）。(二十) 受衣事（接受衣服的事）、置衣事（放置衣服的事）、衣事（衣服相關的事）、回他物事（歸還他物的事）、病藥所須事（疾病藥物所需的事）、違心事（違背本心的事）、出家事（出家相關的事）、門徒事（門徒相關的事）、起諍事（引起爭端的事）、說法事（說法相關的事）。(三十) 未近圓事（未受具足戒的事）、戒經事（戒經相關的事）、壞種子事（破壞種子事）、鬼神村事（鬼神村莊的事）、輕毀事（輕視譭謗的事）、違惱事（違背惱怒的事）、用水事（用水相關的事）、尼事（比丘尼相關的事）、食事（飲食相關的事）、詣俗家事（前往俗家的事）。(四十) 外道事（外道相關的事）、觀軍事（觀看軍事的事）、結伴事（結伴而行的事）、用火事（使用火的事）、與欲事（給予慾望的事）、眠臥事（睡眠躺臥的事）、不善觀察事（不善於觀察的事）、染衣事（染色衣服的事）、隨自樂事（隨自己喜好的事）、傍生事（與旁生相關的事）。(五十) 戲笑事（戲笑的事）、女人事（與女人相關的事）、近圓事（受具足戒的事）、壞地事（破壞土地的事）、重請事（重複請求的事）、輕學處事（輕視學處的事）、評論事（評論的事）、斗諍事（爭鬥的事）、受請事（接受邀請的事）、入聚落事（進入村落的事）。(六十) 針筒事（針筒相關的事）、床量事（床的尺寸相關的事）、衣量事（衣服的尺寸相關的事）、法式事（法式相關的事）、詰問事（詰問的事）。(六十五)
關於產生煩惱的原因，有兩種：一是俱生煩惱，二是緣發煩惱。隨著內心造作的業力多種多樣，煩惱也有所不同，在各種學處中根據具體情況說明，有二十七種，分別是：
貪煩惱、瞋煩惱、癡煩惱、淫煩惱、攝取煩惱、不忍煩惱、求利養煩惱、諍恨煩惱、住處煩惱、鄙業煩惱、邪智煩惱、家慳煩惱、求自在煩惱
【English Translation】 English version: Transgression.
Regarding matters involving transgressions of precepts, there are generally two categories: sentient and non-sentient. Each precept should be contemplated and examined accordingly. In summary, there are sixty-five matters, namely: matters of lustful defilement, matters of acquisition, matters of intolerance, matters of seeking gain, matters of dwelling places, matters of shared practice, matters of the Sangha, matters of using inferior things, matters of using Dharma items, matters of Upasakas (male lay practitioners). (Ten) Matters of long robes, matters of leaving robes, matters of expecting fulfillment, matters of seeking due to requests, matters of receiving impure wealth, matters of bedding, matters of walking the path, matters of possessing bowls, matters of seeking good things, matters of taking robes. (Twenty) Matters of receiving robes, matters of placing robes, matters of robes, matters of returning others' belongings, matters of necessities for illness and medicine, matters of acting against one's will, matters of ordination, matters of disciples, matters of initiating disputes, matters of teaching the Dharma. (Thirty) Matters of not being fully ordained, matters of the Vinaya Sutra, matters of destroying seeds, matters of ghost and spirit villages, matters of belittling and slandering, matters of opposing and annoying, matters of using water, matters of nuns, matters of food and drink, matters of visiting lay households. (Forty) Matters of external paths, matters of observing military affairs, matters of forming companionships, matters of using fire, matters of giving desires, matters of sleeping and lying down, matters of not observing well, matters of dyeing robes, matters of following one's own pleasures, matters of animals. (Fifty) Matters of joking and laughing, matters of women, matters of full ordination, matters of destroying land, matters of repeated requests, matters of belittling the training precepts, matters of commenting, matters of fighting and disputing, matters of accepting invitations, matters of entering villages. (Sixty) Matters of needle cases, matters of bed measurements, matters of robe measurements, matters of Dharma practices, matters of questioning. (Sixty-five)
Regarding the causes of arising afflictions, there are two types: firstly, innate afflictions; secondly, afflictions arising from conditions. As the karma created by the mind varies in many ways, afflictions also differ. In various training precepts, they are explained according to specific circumstances, and there are twenty-seven types, namely:
Affliction of greed, affliction of anger, affliction of delusion, affliction of lust, affliction of acquisition, affliction of intolerance, affliction of seeking profit and offerings, affliction of contention and hatred, affliction of dwelling places, affliction of base actions, affliction of wrong knowledge, affliction of stinginess towards family, affliction of seeking freedom.
過限分煩惱、 廢闕煩惱、待緣煩惱、 譏嫌煩惱、 覆藏煩惱、 攝受門徒煩惱、 慢法煩惱、 無悲煩惱、 輕毀煩惱、 輕心煩惱、 不收舉煩惱、 不寂靜煩惱、 不敬煩惱、 不忍他詰煩惱。
制戒利益者，謂佛大師觀察十利制於學處。
言有犯無犯者，若故心犯戒名為有犯，異斯無犯。
言具支成犯者，隨諸學處具足支緣，方成犯事。
言生過因者，有其六種：一、由身；二、由語；三、由心；四、由身心；五、由語心；六、由身語心。
言釋名字者，謂波羅市迦等名別不同，如下具釋。
言出罪體者，凡諸造罪皆以身語故思為體。
言可治者，謂授學人。不可治者，謂無慚類。
性謂本性是罪，遮謂因制方生。復有釋云：「性罪唯染心中作，若遮罪者通染不、染。」
言作及不作者，作謂身語自造，不作者謂止而事成。
故心而造名有方便，無心亦犯名無方便。
言重罪者，于中差別有其六相：一、由制故；二、由事故；三、由煩惱故；四、由犯故；五、由人故；六、由時故。言由制者，謂因世尊制學處故有其重罪。言由事者，如斷傍生命得波逸底迦罪，雖眾教中罪亦不能過。由煩惱者，謂不敬教煩惱
【現代漢語翻譯】 現代漢語譯本 過限分煩惱：超過界限的分別念產生的煩惱。 廢闕煩惱：廢棄或缺失某些修行功課所產生的煩惱。 待緣煩惱：等待因緣成熟才能解決的煩惱。 譏嫌煩惱：譏諷嫌棄他人所產生的煩惱。 覆藏煩惱：隱藏自己的過失或煩惱。 攝受門徒煩惱：因接納和管理門徒而產生的煩惱。 慢法煩惱：輕慢佛法所產生的煩惱。 無悲煩惱：缺乏慈悲心所產生的煩惱。 輕毀煩惱：輕視譭謗他人所產生的煩惱。 輕心煩惱：輕率不謹慎的心態所產生的煩惱。 不收舉煩惱：不能約束自己的行為所產生的煩惱。 不寂靜煩惱：內心無法保持平靜所產生的煩惱。 不敬煩惱：不恭敬三寶所產生的煩惱。 不忍他詰煩惱：不能忍受他人指責的煩惱。
制戒利益：佛陀制定戒律的利益，在於佛陀大師觀察到十種利益而制定學處（Śikṣāpada）。
言有犯無犯：關於觸犯和未觸犯戒律，如果明知故犯，則為有犯；反之則為無犯。
言具支成犯：關於構成犯罪的條件，根據不同的學處，必須具足所有支分和因緣，才能構成犯罪。
言生過因：關於產生過失的原因，有六種：一、由身體；二、由語言；三、由心意；四、由身心；五、由語心；六、由身語心。
言釋名字：關於解釋名稱，例如波羅市迦（Pārājika）等名稱各有不同，具體解釋如下。
言出罪體：關於罪行的本質，所有罪行的本質都是由身語的故意行為構成。
言可治者：關於可以教導和糾正的人，指的是可以接受教導的學人。不可治者，指的是沒有慚愧心的人。
性謂本性是罪：性罪指的是行為本身就是罪惡。遮謂因制方生：遮罪指的是因為佛陀制定戒律才產生的罪過。復有釋云：性罪唯染心中作，若遮罪者通染不、染：還有一種解釋是，性罪只在被染污的心中產生，而遮罪則可能在染污或未染污的心中產生。
言作及不作者：作謂身語自造：作指的是通過身語自己造作惡業。不作者謂止而事成：不作指的是雖然沒有直接行動，但因為停止了某種行為而導致事情發生。
故心而造名有方便：故意造作的行為稱為有方便。無心亦犯名無方便：無意中觸犯戒律稱為無方便。
言重罪者：關於重罪，其中的差別有六種情況：一、由制定戒律的原因；二、由所犯的事情；三、由煩惱的程度；四、由觸犯的方式；五、由犯罪的人；六、由犯罪的時間。言由制者：由制定戒律的原因，指的是因為世尊制定學處而產生的重罪。言由事者：由所犯的事情，例如斷傍生命得波逸底迦罪（Pāyantika），即使在眾多罪行中，也沒有罪行能超過它。由煩惱者：由煩惱的程度，指的是不恭敬佛法的煩惱。
【English Translation】 English version Over-the-limit-division afflictions: Afflictions arising from discriminatory thoughts that exceed boundaries. Abandoned-and-deficient afflictions: Afflictions arising from abandoning or lacking certain practices. Awaiting-conditions afflictions: Afflictions that can only be resolved when the right conditions arise. Criticizing-and-disliking afflictions: Afflictions arising from criticizing and disliking others. Concealing afflictions: Afflictions arising from concealing one's own faults or afflictions. Accepting-disciples afflictions: Afflictions arising from accepting and managing disciples. Disrespecting-the-Dharma afflictions: Afflictions arising from disrespecting the Buddha's teachings. Lack-of-compassion afflictions: Afflictions arising from a lack of compassion. Belittling-and-slandering afflictions: Afflictions arising from belittling and slandering others. Careless afflictions: Afflictions arising from a careless and imprudent attitude. Unrestrained afflictions: Afflictions arising from being unable to restrain one's own behavior. Non-peaceful afflictions: Afflictions arising from not being able to maintain inner peace. Disrespectful afflictions: Afflictions arising from disrespecting the Three Jewels (Buddha, Dharma, Sangha). Intolerance-of-others'-reproach afflictions: Afflictions arising from being unable to tolerate others' reproaches.
The benefits of establishing precepts: The benefits of the Buddha establishing precepts lie in the fact that the Buddha Master observed ten benefits and established the Śikṣāpada (training rules).
Regarding 'offense' and 'no offense': If one knowingly violates a precept, it is considered an offense; otherwise, it is not an offense.
Regarding 'complete conditions for an offense': Depending on the specific training rule, all conditions and circumstances must be met for an offense to be constituted.
Regarding 'causes of transgression': There are six causes of transgression: 1. By body; 2. By speech; 3. By mind; 4. By body and mind; 5. By speech and mind; 6. By body, speech, and mind.
Regarding 'explaining names': Regarding the explanation of names, such as Pārājika (defeat), each name has a different meaning, as explained in detail below.
Regarding 'the nature of the offense': The nature of all offenses consists of intentional actions of body and speech.
Regarding 'those who can be corrected': Those who can be taught and corrected refer to students who are receptive to instruction. Those who cannot be corrected refer to those who lack shame.
'Nature' means the inherent nature is a sin: 'Nature' sins refer to actions that are inherently evil. 'Prohibition' means it arises because of the establishment of rules: 'Prohibition' sins refer to transgressions that arise because the Buddha established precepts. Another explanation is: 'Nature' sins are only committed in a defiled mind, while 'prohibition' sins can occur in both defiled and undefiled minds.
Regarding 'actions and non-actions': 'Action' means creating by oneself through body and speech: 'Action' refers to creating negative karma through one's own actions of body and speech. 'Non-action' means the matter is accomplished by stopping: 'Non-action' refers to a situation where, although there is no direct action, the matter occurs because of stopping a certain behavior.
Intentional creation is called 'with means': Intentionally committing an act is called 'with means'. Unintentional offense is called 'without means': Unintentionally violating a precept is called 'without means'.
Regarding 'serious offenses': Regarding serious offenses, there are six aspects of differentiation: 1. By the reason for establishing the precept; 2. By the matter committed; 3. By the degree of affliction; 4. By the manner of transgression; 5. By the person committing the offense; 6. By the time of the offense. Regarding 'by the reason for establishing the precept': It refers to the serious offense that arises because the World Honored One established the training rules. Regarding 'by the matter committed': For example, taking the life of an animal results in a Pāyantika offense, and even among many offenses, no offense can exceed it. Regarding 'by the degree of affliction': It refers to the affliction of disrespecting the Dharma.
所起故重。由犯者，謂數數犯故重。由人者，謂不植善根稟性愚鈍其罪遂重。由時者，謂多時覆藏其罪便重，譬如小水以物偃之，澄積多時成大波浪，若翻前六種是謂為輕。
言共相無差者，謂性遮學處，咸以身語心為其共相。
言出罪有異者，有其四種：一、由極重治罰，方出其罪，謂波羅市迦；二、由處中治罰，謂僧伽伐尸沙；三、由下治罰，謂泥薩祇迦；四、不由治罰，謂所餘罪。
有染謂貪等為因，無染翻此。
言犯罪所由者，有五種因方犯于罪：一、由無羞恥性；二、由無敬教心；三、由情懷放逸；四、由稟性癡鈍；五、由忘失正念。
初部四波羅市迦法之一
攝頌曰：
若作不凈行， 不與取斷人， 妄說上人法， 斯皆不共住。
不凈行學處第一
言不凈行者，謂於十二年，苾芻僧伽未生惡皰；入十三年，薄伽梵在佛栗氏國羯闌鐸迦村，其羯闌鐸迦子蘇陣那，為母所教令求種子。由淫煩惱及淫事故，佛觀十利制斯學處。言十利者：一、為攝取僧伽；二、為僧伽極善；三、為僧伽樂住；四、為未信者令信；五、為已信者令增長；六、為折伏惡人；七、為懷慚者樂住；八、為斷現法漏；九、為斷未來漏；十、為我之凈行得久住故。言攝取僧伽
【現代漢語翻譯】 現代漢語譯本 所起故重：由於所犯的緣由導致罪行加重。由犯者：指屢次觸犯戒律，因此罪行加重。由人者：指沒有種植善根，天性愚鈍，因此罪行加重。由時者：指長時間隱瞞罪行，罪行便加重，譬如小水被物體阻擋，長時間積聚便形成巨浪，如果與前述六種情況相反，就稱為輕罪。
言共相無差者：指性戒和遮戒，都以身、語、意作為它們的共同特徵。
言出罪有異者：指出罪的方式有所不同，有四種：一、通過極重的懲罰才能出罪，指波羅市迦（Parajika，斷頭罪）；二、通過中等程度的懲罰，指僧伽伐尸沙（Sanghavasesa，僧殘罪）；三、通過較輕的懲罰，指泥薩祇迦（Nissaggiya Pacittiya，捨墮罪）；四、不需要懲罰，指其餘的罪過。
有染：指以貪慾等為起因。無染：與此相反。
言犯罪所由者：有五種原因導致犯罪：一、因為沒有羞恥心；二、因為沒有敬畏教導的心；三、因為心懷放逸；四、因為天性愚鈍；五、因為忘失正念。
初部四波羅市迦法之一
攝頌說： 如果行不凈行，不給予就偷取，斷人命，妄說超凡之法，這些都不能共住。
不凈行學處第一
言不凈行者：指在十二年內，比丘僧團沒有出現惡性事件；進入第十三年，薄伽梵（Bhagavan，世尊）在佛栗氏國（Vrji，古印度十六雄國之一）羯闌鐸迦村（Karandaka）時，羯闌鐸迦的兒子蘇陣那（Sudinna），被母親教唆去求取種子（指行淫）。由於淫慾煩惱和淫慾之事，佛陀觀察到十種利益，因此制定了這個學處。言十利者：一、爲了攝取僧伽；二、爲了僧伽的極度安樂；三、爲了僧伽能夠快樂地居住；四、爲了讓未信者產生信心；五、爲了讓已信者增長信心；六、爲了折服惡人；七、爲了讓懷有慚愧心的人能夠快樂地居住；八、爲了斷除現世的煩惱；九、爲了斷除未來的煩惱；十、爲了我的清凈修行能夠長久住世。言攝取僧伽
【English Translation】 English version The gravity of an offense is determined by its cause. 'By the offense' means that repeated offenses increase its gravity. 'By the person' means that a lack of planted good roots and inherent dullness of nature make the offense heavier. 'By the time' means that prolonged concealment of the offense makes it heavier, like a small stream dammed up, accumulating over time into a great wave. Reversing the previous six conditions is considered a light offense.
'Common characteristics without difference' refers to the fact that both precepts by nature (性戒) and precepts by prohibition (遮戒) share body, speech, and mind as their common characteristics.
'Differences in expiation' means that there are four types of expiation: 1. Expiation through extremely severe punishment, referring to Parajika (波羅市迦, expulsion); 2. Expiation through moderate punishment, referring to Sanghavasesa (僧伽伐尸沙, suspension); 3. Expiation through minor punishment, referring to Nissaggiya Pacittiya (泥薩祇迦, forfeiture and confession); 4. Expiation without punishment, referring to the remaining offenses.
'With defilement' means caused by greed, etc. 'Without defilement' is the opposite.
'Causes of committing offenses' means that there are five causes for committing offenses: 1. Lack of shame; 2. Lack of respect for teachings; 3. Indulging in negligence; 4. Inherent dullness; 5. Loss of mindfulness.
One of the Four Parajika Laws in the First Section
Summary Verse: If one engages in impure conduct, takes what is not given, takes a human life, falsely claims superior attainments, these cannot dwell together.
The First Precept Regarding Impure Conduct
'Impure conduct' refers to the fact that for twelve years, the Bhikshu Sangha (苾芻僧伽, monastic community) had no evil outbreaks; in the thirteenth year, the Bhagavan (薄伽梵, the Blessed One) was in the village of Karandaka (羯闌鐸迦村) in the Vrji (佛栗氏國) country, and Sudinna (蘇陣那), the son of Karandaka, was instructed by his mother to seek offspring (i.e., engage in sexual intercourse). Due to the afflictions of lust and sexual matters, the Buddha, observing ten benefits, established this precept. The ten benefits are: 1. To gather the Sangha; 2. For the extreme well-being of the Sangha; 3. For the Sangha to dwell happily; 4. To cause the non-believers to believe; 5. To cause the believers to increase their faith; 6. To subdue the wicked; 7. For the ashamed to dwell happily; 8. To cut off the defilements of the present life; 9. To cut off the defilements of the future; 10. So that my pure conduct may long endure. 'To gather the Sangha'
者，謂于剎帝利、婆羅門、薜舍、戍達羅等，有善男子善女人，入正法中深生敬信，作苾芻等以成眾故。僧伽極善者，既入善說法律之中，能令善法極增盛故。僧伽樂住者，謂依斯善法還信施債故。未信令信者，其未信者令生正信故。已信令增長者，若已信者，善護自心故。折伏惡人者，犯重之人由不護戒品，以折伏法而驅擯故。懷慚樂住者，謂異生中極淳善人，為令此等無有斗諍安樂住故。斷現法漏者，謂是現纏令不行故。斷未來漏者，謂煩惱業種令永斷故。我之凈行當得久住者，謂如法宣說，廣利人天，展轉相教，令佛正法久住世故。
「若復苾芻與諸苾芻同得學處，不捨學處、學羸不自說，作不凈行兩交會法，乃至共傍生，此苾芻亦得波羅市迦，不應共住。」
言若復苾芻者，謂指犯人。苾芻有五種：一、名字苾芻，如世間人為欲呼召男女等時，與立名字喚作苾芻。二、自許苾芻，實非苾芻而便自許是凈苾芻。三、由乞求故名為苾芻，言苾芻者，是乞求義，諸乞求活命，皆名苾芻。四、破煩惱故名曰苾芻，苾芻是破義。五、以白四法受近圓者，名為苾芻。此中言苾芻者，意存第五，余之四種名同故來。
又依七例聲述苾芻義：一、作者聲；二、作業聲；三、所由聲；四、所為聲；五、所從聲
【現代漢語翻譯】 現代漢語譯本： 『僧』是指在剎帝利（Kshatriya，印度教種姓制度中的第二等級，武士階層）、婆羅門（Brahmana，印度教種姓制度中的第一等級，祭司階層）、吠舍（Vaishya，印度教種姓制度中的第三等級，商人階層）、首陀羅（Shudra，印度教種姓制度中的第四等級，農民或工人階層）等階層中，有善良的男子和善良的女子，他們對正法（Dharma，佛教教義）深信不疑，成為比丘（Bhikshu，佛教中的出家男子）等，從而組成僧團。『僧伽極善者』是指已經進入善說法律（Vinaya，佛教戒律）之中，能夠使善法極度增長的人。『僧伽樂住者』是指依靠這種善法來償還信徒的佈施。『未信令信者』是指讓那些尚未信仰的人產生真正的信仰。『已信令增長者』是指對於已經信仰的人，善於守護自己的內心。『折伏惡人者』是指那些犯了重罪的人，因為不守護戒律，所以用折伏法（懲罰）來驅逐他們。『懷慚樂住者』是指在凡夫俗子中極其淳樸善良的人，爲了讓他們沒有爭鬥，能夠安樂地居住。『斷現法漏者』是指使現在的煩惱不再發生。『斷未來漏者』是指使煩惱和業力的種子永遠斷絕。『我之凈行當得久住者』是指如法地宣說佛法，廣泛地利益人天（人和天神），輾轉相教，使佛的正法長久地住世。
『如果又有比丘與眾比丘共同遵守學處（Shiksha，戒律），不捨棄學處，學習懈怠而不自說，行不凈行（Brahmacharya，性行為），即兩性交會之法，乃至與畜生（旁生）行淫，此比丘也犯了波羅夷（Parajika，佛教中最重的罪），不應共同居住。』
『若復苾芻』是指犯戒的人。比丘有五種：第一種是『名字比丘』，就像世俗之人爲了呼喚男女等，給他們起名字，稱作比丘。第二種是『自許比丘』，實際上不是比丘，卻自稱是清凈的比丘。第三種是『由乞求故名為比丘』，『比丘』的意思是乞求，凡是靠乞求活命的人，都叫做比丘。第四種是『破煩惱故名曰比丘』，『比丘』是破除的意思。第五種是以白四法（通過四次宣告羯磨）受近圓戒（Upasampada，佛教中的正式出家儀式）的人，叫做比丘。這裡所說的『比丘』，指的是第五種，其餘四種只是名字相同而已。
又依據七種例子來闡述比丘的含義：第一，作者聲；第二，作業聲；第三，所由聲；第四，所為聲；第五，所從聲
【English Translation】 English version: 'Sangha' refers to virtuous men and women from Kshatriya (the second rank in the Hindu caste system, the warrior class), Brahmana (the first rank in the Hindu caste system, the priestly class), Vaishya (the third rank in the Hindu caste system, the merchant class), Shudra (the fourth rank in the Hindu caste system, the farmer or worker class) and other classes, who deeply believe in the Dharma (Buddhist teachings) and become Bhikshus (Buddhist monks) and others, thus forming the Sangha (Buddhist community). 'The extremely virtuous Sangha' refers to those who have entered the well-spoken law (Vinaya, Buddhist precepts) and can greatly increase the good Dharma. 'The Sangha who enjoy dwelling' refers to those who rely on this good Dharma to repay the alms of believers. 'Making the unbelieving believe' refers to causing those who do not yet believe to generate true faith. 'Increasing the believing' refers to those who already believe and are good at guarding their own hearts. 'Subduing the wicked' refers to those who have committed serious offenses, because they do not guard the precepts, so they are expelled by the method of subduing (punishment). 'Dwelling with shame and joy' refers to the extremely pure and virtuous people among ordinary beings, so that they have no strife and can live in peace. 'Cutting off the leaks of the present Dharma' refers to preventing present afflictions from arising. 'Cutting off the leaks of the future' refers to the eternal cutting off of the seeds of afflictions and karma. 'My pure conduct will last long' refers to expounding the Dharma according to the law, widely benefiting humans and devas (gods), teaching each other in turn, so that the Buddha's true Dharma may abide in the world for a long time.'
'If a Bhikshu shares the same Shiksha (precepts) with other Bhikshus, does not abandon the Shiksha, is lazy in learning and does not confess, engages in impure conduct (Brahmacharya, sexual activity), that is, the act of sexual intercourse, even with an animal (non-human being), this Bhikshu also commits Parajika (the most serious offense in Buddhism), and should not live together.'
'If a Bhikshu again' refers to the offender. There are five kinds of Bhikshus: first, 'name Bhikshu', just like worldly people give names to men and women when they want to call them, calling them Bhikshus. Second, 'self-proclaimed Bhikshu', who is actually not a Bhikshu, but claims to be a pure Bhikshu. Third, 'called Bhikshu because of begging', 'Bhikshu' means begging, and all those who live by begging are called Bhikshus. Fourth, 'called Bhikshu because of breaking afflictions', 'Bhikshu' means breaking. Fifth, those who receive Upasampada (the formal Buddhist ordination ceremony) through the white four karmas (four announcements), are called Bhikshus. The 'Bhikshu' mentioned here refers to the fifth kind, and the other four kinds are only the same in name.
Furthermore, the meaning of Bhikshu is described according to seven examples: first, the voice of the agent; second, the voice of the action; third, the voice of the cause; fourth, the voice of the purpose; fifth, the voice of the origin.
；六、屬主聲；七、所依聲。云何作者聲？誰是苾芻？謂近圓人。作業聲者，此作何業？謂同學戒。所由聲者，由何而得？謂由三業。所為聲者，此何所為？謂求涅槃。所從聲者，此從何得？謂從師等。屬主聲者，此誰近圓？謂世尊法。所依聲者，此依何處？謂依欲界及善說法律等，是名七例。若加呼召聲，如喚爾來苾芻，便成八轉。轉各有三：謂一、二、多，成二十四別。
又十一種事釋苾芻義：一、過去苾芻，謂已舍學處。二、未至苾芻，謂未受學處。三、現在苾芻，謂不捨學處。四、內，謂內斷煩惱。五、外，謂外相攝持。六、粗，待他勸誡。七、細，能自要心，又粗者名字等四，細者破煩惱生。八、劣，謂破冗雜人不常不堅等。九、勝，與上相翻。十、遠，謂堪出家人及始生樂欲。十一、近，謂正受近圓。言與諸苾芻同得學處者，謂與苾芻所有學處相似而得名為同得。假令先受近圓滿足百年，所應學事與新受不殊，故言同得。言不捨學處者，謂不對他人而為舍法。舍戒之時，若對不解語人、或中邊互對、顛狂、意亂、痛惱纏心、癡騃、啞聾、熟眠、入定、非人、天等變化傍生及諸形像，雖舍學處並不成舍。若因顛狂痛亂所逼，于有人處作無人想、于無人處作有人想、于無人處作無人想、或復悶亂、或不
【現代漢語翻譯】 現代漢語譯本：六、屬主聲；七、所依聲。什麼是作者聲？誰是苾芻（bhiksu，比丘）？是指已受具足戒的人。作業聲是指，此人做什麼業？是指共同學習戒律。所由聲是指，由什麼而得到？是指由身、口、意三業而得。所為聲是指，此人爲了什麼？是指爲了追求涅槃（nirvana，解脫）。所從聲是指，此人從何處得到？是指從師長等等處得到。屬主聲是指，這是誰的比丘？是指世尊的教法中的比丘。所依聲是指，此人依靠何處？是指依靠欲界以及善說的法律等等，這叫做七例。如果加上呼喚聲，例如呼喚『你過來，比丘』，就成了八轉。每一種轉各有三種變化：即一、二、多，總共構成二十四種差別。
又有十一種情況解釋比丘的含義：一、過去比丘，指已經捨棄學處（siksa-pada，戒條）的比丘。二、未至比丘，指尚未受持學處的比丘。三、現在比丘，指不捨棄學處的比丘。四、內，指內在斷除煩惱。五、外，指外在行為的攝持。六、粗，需要他人勸誡。七、細，能夠自我約束內心。粗者指名字等四事，細者指破除煩惱的生起。八、劣，指破除冗雜之人，不常住不堅定等等。九、勝，與上述情況相反。十、遠，指堪能出家的人以及剛開始產生樂欲的人。十一、近，指正在受持具足戒的人。『與諸比丘同得學處』是指，與比丘所擁有的學處相似而得名『同得』。假設先前受持具足戒已滿一百年，所應學習的事項與新受戒者沒有差別，所以說『同得』。『不捨學處』是指，不當著他人而捨棄佛法。舍戒的時候，如果對著不理解語言的人、或者在中邊互相對應、精神錯亂、心意散亂、被痛苦煩惱纏繞、愚癡、啞聾、熟睡、入定、非人、天等變化的傍生以及各種形象，即使捨棄學處也不能算作捨棄。如果因為精神錯亂、痛苦煩亂所逼迫，在有人的地方作無人的想法、在無人的地方作有人的想法、在無人的地方作無人的想法、或者昏悶散亂、或者不...
【English Translation】 English version: Six, possessive case; seven, locative case. What is the agentive case? Who is a Bhiksu (bhiksu, monk)? It refers to one who has received full ordination. The instrumental case refers to, what action does this person perform? It refers to jointly studying the precepts. The ablative case refers to, from what is it obtained? It refers to being obtained from the three karmas of body, speech, and mind. The dative case refers to, what is this person for? It refers to seeking Nirvana (nirvana, liberation). The source case refers to, from where does this person obtain it? It refers to obtaining it from teachers, etc. The possessive case refers to, whose Bhiksu is this? It refers to the Bhiksu in the Buddha's teachings. The locative case refers to, where does this person rely? It refers to relying on the desire realm and the well-spoken laws, etc. This is called the seven examples. If a vocative case is added, such as calling 'Come here, Bhiksu,' then it becomes eight cases. Each case has three variations: namely, singular, dual, and plural, forming a total of twenty-four distinctions.
Furthermore, there are eleven aspects to explain the meaning of Bhiksu: One, past Bhiksu, referring to a Bhiksu who has already abandoned the training precepts (siksa-pada, precepts). Two, not-yet Bhiksu, referring to a Bhiksu who has not yet received the training precepts. Three, present Bhiksu, referring to a Bhiksu who does not abandon the training precepts. Four, internal, referring to internally cutting off afflictions. Five, external, referring to the restraint of external behavior. Six, coarse, needing others' admonishment. Seven, subtle, being able to restrain one's own mind. The coarse refers to the four matters such as name, etc., the subtle refers to breaking the arising of afflictions. Eight, inferior, referring to breaking up redundant people, not abiding, not firm, etc. Nine, superior, the opposite of the above. Ten, distant, referring to those who are capable of leaving home and those who have just begun to generate joy and desire. Eleven, near, referring to those who are currently receiving full ordination. 'Obtaining the training precepts together with all Bhiksus' refers to being named 'obtaining together' because it is similar to the training precepts possessed by Bhiksus. Suppose one has previously received full ordination for a hundred years, the matters that should be learned are no different from those newly ordained, so it is said 'obtaining together.' 'Not abandoning the training precepts' refers to not abandoning the Dharma in front of others. When abandoning the precepts, if it is done in front of someone who does not understand language, or in mutual correspondence in the middle and edges, mentally disordered, mind scattered, entangled by pain and afflictions, foolish, mute, deaf, deeply asleep, in samadhi, non-human, beings transformed as gods, animals, and various images, even if the training precepts are abandoned, it does not count as abandonment. If forced by mental disorder and painful confusion, one thinks of a place with people as a place without people, thinks of a place without people as a place with people, thinks of a place without people as a place without people, or is confused and scattered, or not...
審告住性之人，亦不成舍。自有同得學處不捨學處等，應為四句：初、謂苾芻愛重學處；第二、謂餘六眾並受八學處，及諸外道，舍于學處；第三、謂是不愛重苾芻，舍于學處；第四、謂除前相。言學羸不自說者，對舍學處亦為四句：第一句者，舍于學處而非學羸；第二句者，如有苾芻欲舍學處，于苾芻事陳說難行而不自言我舍學處；第三句，兩事俱作；第四句，二俱不為。
因明舍學之法。苾芻欲舍學處，對有智人作如是說：「具壽存念！我某甲今舍學處；或言舍三寶、或舍三藏、或舍阿遮利耶、或舍鄔波馱耶。」若總、若別是則俱名舍于學處。或云：「證知我是俗人、我是求寂、二形、扇侘、半擇迦、污苾芻尼、作無間罪人、是外道、是趣外道者、是賊住、是別眾人。」乃至說言：「我今與諸具壽非同法者、非同梵行人。」併名為舍。
言作不凈行兩交會法者，有舍其學處並學羸而說，然不作不凈行兩交會法。亦為四句：第一句者，謂于乞食行於粗食行攝斂行，不堪忍時遂舍學處，然持五學處不作不凈行，此是舍于學處不作不凈行；第二句者，以不怖心、以盜賊心，不捨學處作不凈行；第三句者，善舍學處作不凈行；第四句者，謂樂住苾芻。
言乃至共傍生者，謂禽獸類如獼猴等。言波羅市迦
【現代漢語翻譯】 現代漢語譯本： 審視那些安住于自身本性的人，也不能說他們就一定會捨棄學處（śikṣāpada，戒條）。對於那些共同遵守學處但不捨棄學處的人等情況，可以分為四種情況：第一種，指比丘（bhikṣu，出家男眾）珍愛重視學處；第二種，指其餘六眾（比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）以及接受八支齋戒的人，還有那些外道，他們捨棄學處；第三種，指不珍愛重視學處的比丘，他們捨棄學處；第四種，指以上情況之外的情況。
關於『學羸弱而不自說』的情況，對於捨棄學處也可以分為四種情況：第一種，捨棄學處但並非因為學羸弱；第二種，如有比丘想要捨棄學處，在比丘僧團中陳述難以實行的事務，但不親自說『我捨棄學處』；第三種，兩種情況都做；第四種，兩種情況都不做。
因為明白而捨棄學處的方法。比丘想要捨棄學處，應該對有智慧的人這樣說：『具壽（āyuṣmant，對年長者的尊稱）請記住！我某甲現在捨棄學處；』或者說捨棄三寶（triratna，佛、法、僧）、或者捨棄三藏（tripiṭaka，經、律、論）、或者捨棄阿遮利耶（ācārya，軌範師）、或者捨棄鄔波馱耶（upādhyāya，親教師）。無論是總的說還是分別說，都可以稱為捨棄學處。或者說：『請證明我是俗人、我是求寂（想要出家的人）、雙性人、扇搋（不能人道者）、半擇迦（不男）、玷污比丘尼的人、犯下無間罪的人、是外道、是趣向外道的人、是盜賊身份的人、是屬於其他僧團的人。』乃至說：『我現在與各位具壽不是同一法者、不是同一梵行者。』都可以稱為捨棄學處。
關於『行不凈行兩交會法』的情況，有人捨棄學處並且學羸弱而說，然而沒有行不凈行兩交會法。也可以分為四種情況：第一種，指在乞食、食用粗糙食物、攝斂行為時，無法忍受，於是捨棄學處，但仍然持守五戒，沒有行不凈行，這是捨棄學處但沒有行不凈行；第二種，以不害怕的心、以盜賊的心，不捨棄學處而行不凈行；第三種，既捨棄學處又行不凈行；第四種，指樂於安住的比丘。
關於『乃至與傍生』的情況，指禽獸之類的動物，比如獼猴等。關於波羅市迦（pārājika，斷頭罪）。 English version: Examining those who abide in their own nature, it cannot be said that they will necessarily abandon the śikṣāpada (precepts). Regarding those who jointly observe the precepts but do not abandon them, there can be four situations: first, referring to a bhikṣu (monk) who cherishes and values the precepts; second, referring to the other six assemblies (bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā, upāsaka, upāsikā) and those who observe the eight precepts, as well as those heretics, who abandon the precepts; third, referring to a bhikṣu who does not cherish the precepts and abandons them; fourth, referring to situations other than the above.
Regarding the situation of 'being weak in learning and not declaring it oneself,' there can also be four situations regarding abandoning the precepts: first, abandoning the precepts but not because of being weak in learning; second, if a bhikṣu wants to abandon the precepts, he states difficult-to-practice matters in the bhikṣu sangha (monastic community), but does not personally say 'I abandon the precepts'; third, doing both situations; fourth, doing neither situation.
The method of abandoning the precepts due to understanding. If a bhikṣu wants to abandon the precepts, he should say to a wise person: 'Āyuṣmant (venerable one), please remember! I, so-and-so, now abandon the precepts;' or say that he abandons the triratna (Three Jewels: Buddha, Dharma, Sangha), or abandons the tripiṭaka (Three Baskets: Sutra, Vinaya, Abhidharma), or abandons the ācārya (teacher), or abandons the upādhyāya (preceptor). Whether speaking generally or specifically, it can be called abandoning the precepts. Or say: 'Please acknowledge that I am a layman, I am seeking ordination, I am a hermaphrodite, I am a eunuch, I am an impotent person, I am someone who has defiled a bhikṣuṇī, I am someone who has committed an unpardonable crime, I am a heretic, I am someone who is inclined towards heresy, I am someone who is a thief, I belong to another sangha.' Even saying: 'I am now not of the same Dharma as you venerable ones, not of the same Brahmacarya (holy life).' can be called abandoning the precepts.
Regarding the situation of 'engaging in impure conduct involving intercourse,' someone abandons the precepts and is weak in learning and speaks, but has not engaged in impure conduct involving intercourse. There can also be four situations: first, referring to someone who, when begging for food, eating coarse food, or practicing restraint, cannot endure it, and thus abandons the precepts, but still upholds the five precepts and does not engage in impure conduct, this is abandoning the precepts but not engaging in impure conduct; second, with a fearless mind, with the mind of a thief, not abandoning the precepts but engaging in impure conduct; third, both abandoning the precepts and engaging in impure conduct; fourth, referring to a bhikṣu who enjoys dwelling in peace.
Regarding 'even with animals,' it refers to animals such as monkeys. Regarding pārājika (defeat). Regarding 'even with animals,' it refers to animals such as monkeys. Regarding pārājika (defeat).
【English Translation】 Examining those who abide in their own nature, it cannot be said that they will necessarily abandon the śikṣāpada (precepts). Regarding those who jointly observe the precepts but do not abandon them, there can be four situations: first, referring to a bhikṣu (monk) who cherishes and values the precepts; second, referring to the other six assemblies (bhikṣuṇī, śikṣamāṇā, śrāmaṇera, śrāmaṇerikā, upāsaka, upāsikā) and those who observe the eight precepts, as well as those heretics, who abandon the precepts; third, referring to a bhikṣu who does not cherish the precepts and abandons them; fourth, referring to situations other than the above. Regarding the situation of 'being weak in learning and not declaring it oneself,' there can also be four situations regarding abandoning the precepts: first, abandoning the precepts but not because of being weak in learning; second, if a bhikṣu wants to abandon the precepts, he states difficult-to-practice matters in the bhikṣu sangha (monastic community), but does not personally say 'I abandon the precepts'; third, doing both situations; fourth, doing neither situation. The method of abandoning the precepts due to understanding. If a bhikṣu wants to abandon the precepts, he should say to a wise person: 'Āyuṣmant (venerable one), please remember! I, so-and-so, now abandon the precepts;' or say that he abandons the triratna (Three Jewels: Buddha, Dharma, Sangha), or abandons the tripiṭaka (Three Baskets: Sutra, Vinaya, Abhidharma), or abandons the ācārya (teacher), or abandons the upādhyāya (preceptor). Whether speaking generally or specifically, it can be called abandoning the precepts. Or say: 'Please acknowledge that I am a layman, I am seeking ordination, I am a hermaphrodite, I am a eunuch, I am an impotent person, I am someone who has defiled a bhikṣuṇī, I am someone who has committed an unpardonable crime, I am a heretic, I am someone who is inclined towards heresy, I am someone who is a thief, I belong to another sangha.' Even saying: 'I am now not of the same Dharma as you venerable ones, not of the same Brahmacarya (holy life).' can be called abandoning the precepts. Regarding the situation of 'engaging in impure conduct involving intercourse,' someone abandons the precepts and is weak in learning and speaks, but has not engaged in impure conduct involving intercourse. There can also be four situations: first, referring to someone who, when begging for food, eating coarse food, or practicing restraint, cannot endure it, and thus abandons the precepts, but still upholds the five precepts and does not engage in impure conduct, this is abandoning the precepts but not engaging in impure conduct; second, with a fearless mind, with the mind of a thief, not abandoning the precepts but engaging in impure conduct; third, both abandoning the precepts and engaging in impure conduct; fourth, referring to a bhikṣu who enjoys dwelling in peace. Regarding 'even with animals,' it refers to animals such as monkeys. Regarding pārājika (defeat).
者，是極惡義，犯此罪者，極可惡故。又是他勝義，若於此罪才犯之時，被他凈行者所欺勝故。又被他煩惱所摧勝故，出家近圓為除煩惱，今破禁戒返被降伏。言不應共住者，謂此犯人法食兩事永無其分，譬若死屍，故云不共住。有是波羅市迦非不共住，應為四句：第一句者，謂不還果，於他勝因所有煩惱並降勝故，名他勝人；第二句者，謂眾與作舍置等法治罰之人；第三句者，謂鄙惡類造顛墜法；第四句者，住本苾芻。又釋：「若者是總相說遍一切處，此中若聲局在苾芻，是同依釋，由得波羅市迦顯非余故。」
言復者，是次後義，謂最初人雖作非犯已後方犯，是故言復。言苾芻者，謂近圓時身無障法，僧伽界分及以作法並無過失，方得名曰善受近圓，是真苾芻。言與者，顯共伴義，苾芻之聲，于先犯重等，亦有此名，為欲簡別故。云苾芻同得設更重受，雖非同得而有苾芻之名。「頗有苾芻作不凈行，非犯波羅市迦耶？」「有。謂是先時犯重人等。」又苾芻者，非是尼等，由其學處不同增減異故。「若爾，尼轉根后便成苾芻，如何乃言不同學處？」「謂由根轉，舍不共學，同苾芻故。」學者三學：謂增上戒、增上心、增上慧，此中學者意明戒學。得者是已得義，如作羯磨未了之時，設其有犯不成他勝。言不捨
【現代漢語翻譯】 現代漢語譯本 這是極其惡劣的含義，犯這種罪的人，極其令人厭惡。又是他勝的含義，如果犯這種罪的時候，被其他清凈修行者所欺騙戰勝。又被其他煩惱所摧毀戰勝，出家受具足戒是爲了去除煩惱，現在破壞禁戒反而被降伏。說不應該共同居住，是指這種犯人，在法和食物兩方面永遠沒有他的份，譬如死屍，所以說不共同居住。有的是波羅夷（Parajika，斷頭罪）但並非不共同居住，應該分為四種情況：第一種情況，指不還果（Anagami-phala，佛教修行果位之一），對於他勝的原因，所有煩惱都被降伏戰勝，稱為他勝之人；第二種情況，指僧團給予捨棄等法進行懲罰的人；第三種情況，指卑劣之人制造顛倒墮落之法；第四種情況，指安住于原本比丘身份的人。又解釋說：『如果說是總相，遍及一切處，這裡說的『若』字，侷限於比丘，這是同依的解釋，由於得到波羅夷，顯示不是其他。』 『復』字，是其次後的含義，指最初的人雖然做了但不構成犯戒，之後才犯戒，所以說『復』。『比丘』，指受具足戒時，身體沒有障礙之法，僧伽（Samgha，僧團）的界限以及作法都沒有過失，才能被稱為善於接受具足戒，是真正的比丘。『與』字，顯示共同伴隨的含義，比丘這個稱呼，對於先前犯重罪等的人，也有這個稱呼，爲了想要區分，說比丘同樣得到，即使重新受戒，雖然並非同樣得到，但有比丘的名稱。『有沒有比丘做了不凈行，但不犯波羅夷呢？』『有。指先前犯重罪的人等。』又比丘，不是比丘尼等，因為他們的學處不同，增減有差異。『如果這樣，比丘尼轉根后就成為比丘，為什麼說學處不同呢？』『因為根轉變，捨棄不共同的學處，和比丘相同。』學者，指三學：增上戒學、增上心學、增上慧學，這裡學者，意在說明戒學。『得』字，是已經得到的含義，如果作羯磨（Karma，業）沒有完成的時候，即使有犯戒也不構成他勝。說不捨
【English Translation】 English version This is the meaning of extreme evil, and those who commit this crime are extremely abominable. It is also the meaning of 'defeated by another', meaning that if one commits this crime, they are deceived and defeated by other pure practitioners. Furthermore, they are crushed and defeated by other afflictions. Leaving home and receiving full ordination is to eliminate afflictions, but now, breaking the precepts leads to being subdued instead. Saying that one should not live together means that this criminal will never have a share in Dharma or food, like a corpse, so it is said that they do not live together. Some are Parajika (severing offense) but not 'not living together', which should be divided into four situations: The first situation refers to the Anagami-phala (the fruit of non-returning, one of the stages of Buddhist practice), where all afflictions are subdued and overcome due to the cause of being defeated by another, and they are called 'one who has overcome others'; the second situation refers to those who are punished by the Sangha (community) with abandonment and other methods; the third situation refers to vile people who create inverted and fallen Dharma; the fourth situation refers to those who abide in their original Bhikshu (monk) status. It is also explained: 'If it is said as a general characteristic, pervading all places, the word 'if' here is limited to Bhikshus, which is a co-dependent explanation, because obtaining Parajika shows that it is not something else.' The word 'again' means 'next', referring to the fact that the first person may have done something but it does not constitute a violation, and only later does it become a violation, so it is said 'again'. 'Bhikshu' refers to someone who, at the time of receiving full ordination, has no obstructing factors in their body, and there are no faults in the boundaries of the Sangha (community) or in the procedures, so they can be called 'good at receiving full ordination', and are true Bhikshus. The word 'with' shows the meaning of 'together', the term Bhikshu is also used for those who have previously committed serious offenses, etc., so to distinguish them, it is said that Bhikshus receive it in the same way, even if they receive ordination again, although they do not receive it in the same way, they still have the name Bhikshu. 'Are there Bhikshus who engage in impure conduct but do not commit Parajika?' 'Yes. It refers to those who have previously committed serious offenses, etc.' Also, Bhikshus are not Bhikshunis (nuns), etc., because their precepts are different, with additions and subtractions. 'If so, if a Bhikshuni changes her gender, she becomes a Bhikshu, why is it said that the precepts are different?' 'Because with the change of gender, she abandons the precepts that are not shared, and is the same as a Bhikshu.' 'Learner' refers to the three learnings: higher discipline, higher mind, and higher wisdom. Here, 'learner' intends to explain the learning of discipline. The word 'obtained' means 'already obtained', if the Karma (action) has not been completed, even if there is a violation, it does not constitute being defeated by another. Saying 'not abandoning'
學處者，謂無舍緣故言不捨。舍緣有四：謂舍二形、生命終、並斷善，豈非護斷，即非同得。上同得言已彰其義，何煩更說？不捨學言先舍后受，亦名同得。此雖同得，非犯學者，由其舍故。然須不捨簡別犯人，此意雙顯故，無有過。學羸不自說者，謂于學處無力能持名曰學羸。內總不言，故云不說。此據緣起相從故來。作不凈行者，行謂聖道，凈即涅槃，由八正行方能證會。作不凈行，正違彼故。不者相違義，猶如不善及不生等。兩交會法者，女男根合名為交會。又云兩交會者，即是兩身兩根也，據多說之，自口下門犯他勝故。此之二句彰其過重。有行不凈行，非兩交會；有兩交會、非不凈行等。為簡不受學處而行淫法，不名作不凈行。又釋于自二門名不凈行，於他處犯名兩交會。言法者，即是持自性義，此言為簡于夢交會無自性故。作謂故心受樂。言乃至者，顯最鄙惡。言此苾芻者，指犯人也，既犯戒已便非苾芻，由先形儀尚存此號。言亦得者，非但勝犯劣亦同犯。又波羅市迦者，被非法軍而來降伏，法王之子受敗於他，既失所尊故名他勝，故云：「此非沙門、非釋迦子。」言不應共住者，于現世中顯其過患，被同凈行所驅出故，于余學處明失利用，義皆同此。◎
◎此中犯相者，謂是苾芻于男女身大小便
【現代漢語翻譯】 現代漢語譯本： 關於學處，之所以說『不捨』，是因為沒有捨棄的因緣。捨棄的因緣有四種：捨棄二形（指失去男性或女性的性器官）、生命終結、以及斷善根。難道保護不斷善根，不就等同於共同獲得（學處）嗎？前面說『共同獲得』已經彰顯了它的意義，何必再重複說明？『不捨學』是指先捨棄後接受，也稱為共同獲得。雖然這屬於共同獲得，但不是觸犯學處的人，因為他已經捨棄了。然而，必須用『不捨』來區分觸犯的人，這個意思同時顯現，所以沒有過失。『學羸不自說者』，是指對於學處沒有能力堅持，稱為『學羸』。『內總不言』，所以說『不說』。這是根據因緣生起的相互關聯而來的。 『作不凈行者』，『行』指的是聖道，『凈』指的是涅槃（Nirvana），通過八正道（Eightfold Path）才能證悟。『作不凈行』，正是與此相違背的。『不』是相反的意思，就像『不善』和『不生』等。『兩交會法者』，男女的性器官結合稱為『交會』。又說『兩交會者』，就是指兩個身體和兩個性器官，這是從多數情況來說的。從自己的口或下體侵犯他人，因此觸犯了他勝罪（Parajika）。這兩句話彰顯了罪過的嚴重性。有進行不凈行，但不是兩性交會；有兩性交會，但不是不凈行等。爲了區分不受學處而行淫法，不稱為『作不凈行』。另一種解釋是，在自己的兩個性器官進行性行為稱為『不凈行』，在其他地方進行性行為稱為『兩交會』。『法』指的是保持自性，這句話是爲了區分夢中交會沒有自性。『作』指的是故意感受快樂。『乃至』，表示最卑劣。『此苾芻者』，指的是觸犯戒律的人，既然已經犯戒，就不是苾芻（Bhikkhu，比丘），因為之前的形貌還在，所以還這樣稱呼。『亦得』，不僅是勝罪（Parajika）觸犯了，劣罪（Lesser offenses）也同樣觸犯。『波羅市迦（Parajika）』，是被非法的軍隊降伏，法王之子被他人打敗，既然失去了所尊敬的，所以稱為他勝，所以說：『這不是沙門（Sramana，沙門），不是釋迦（Sakya，釋迦）的弟子。』『不應共住者』，在現世中顯現他的過患，被同樣清凈的行為者驅逐，在其他學處中表明失去了利益，意義都與此相同。 ◎ ◎這裡觸犯的相狀是，指苾芻（Bhikkhu，比丘）對男女的身上的大小便
【English Translation】 English version: Regarding the precepts, the reason for saying 'not abandoning' is that there is no condition for abandoning. There are four conditions for abandoning: abandoning the two forms (referring to losing male or female sexual organs), the end of life, and severing roots of goodness. Isn't protecting against severing roots of goodness equivalent to jointly obtaining (the precepts)? The previous statement 'jointly obtaining' has already revealed its meaning, why bother to explain it again? 'Not abandoning learning' refers to abandoning first and then receiving, which is also called jointly obtaining. Although this belongs to jointly obtaining, it is not someone who violates the precepts, because he has already abandoned them. However, it is necessary to use 'not abandoning' to distinguish those who violate the precepts; this meaning is revealed simultaneously, so there is no fault. 'The weak in learning not speaking for themselves' refers to those who do not have the strength to uphold the precepts, which is called 'weak in learning'. 'Not speaking internally in general', so it is said 'not speaking'. This comes from the interconnectedness of arising conditions. 'Those who engage in impure conduct', 'conduct' refers to the holy path, 'pure' refers to Nirvana, which can only be realized through the Eightfold Path. 'Engaging in impure conduct' is precisely contrary to this. 'Not' means the opposite, like 'unwholesome' and 'unborn' etc. 'The act of two joining together' refers to the union of male and female sexual organs, which is called 'joining together'. Also, 'those who join together' refers to two bodies and two sexual organs, which is spoken from the majority of cases. Offending another from one's own mouth or lower body, therefore violating the Parajika (defeat). These two sentences reveal the seriousness of the offense. There is engaging in impure conduct, but not the joining of two sexes; there is the joining of two sexes, but not impure conduct, etc. In order to distinguish between engaging in sexual acts without receiving the precepts, it is not called 'engaging in impure conduct'. Another explanation is that sexual behavior in one's own two sexual organs is called 'impure conduct', and sexual behavior in other places is called 'joining together'. 'Dharma' refers to maintaining self-nature; this statement is to distinguish that intercourse in dreams has no self-nature. 'Doing' refers to intentionally experiencing pleasure. 'Even to' indicates the most despicable. 'This Bhikkhu (monk)' refers to the person who violates the precepts; since he has already violated the precepts, he is not a Bhikkhu, because the previous form still exists, so he is still called that. 'Also obtains' means that not only is the Parajika (defeat) offense committed, but lesser offenses are also committed. 'Parajika (defeat)' is being subdued by an unlawful army; the son of the Dharma King is defeated by others; since he has lost what is respected, it is called defeat, so it is said: 'This is not a Sramana (ascetic), not a disciple of Sakya (Shakya).' 'Those who should not live together' reveals his faults in the present world, being expelled by those of the same pure conduct; in other precepts, it indicates the loss of benefits, and the meaning is the same as this. ◎ ◎Here, the appearance of the offense is that the Bhikkhu (monk) urinates or defecates on the body of a male or female.
道，及在口中隨入之時，有受樂意，便得本罪。其分齊者，若於大小便道，以生支頭入過赤皮、若在口中頭過於齒，作受樂心，鹹得本罪。於人女男、二形、半擇迦等，死活眠覺及以入定、癡狂、心亂、痛惱所纏，於此境邊作行淫意，以有隔入無隔、以無隔入有隔、以無隔入無隔、以有隔入有隔，於三瘡處體無壞損，入過分齊鹹得本罪，若損壞者得窣吐羅罪。如是應知，非人女男、二形、半擇迦等並傍生類，事皆同爾。若彼女根兩邊全在，名為不壞。若內若外或時爛損、或被蟲傷，名之為損。口及下門四邊爛壞，名之為壞。與此相違，名非損壞。若苾芻或苾芻尼等，睡眠之時、或覆被他勸其飲酒、令使惛醉被他逼時，于初中后領受樂者，皆犯本罪。若初中后不覺知者無犯。若不睡時被他𣣋逼，類此應知。若以禁咒轉變自身為傍生類、或變他身、或復不變，共行非法，若有苾芻想者，得波羅市迦；翻此粗罪。于腰斬者、或截頭者，二道行淫俱得重罪。若在口中得粗罪。于身余穴、或於齒外、或用衣袋而裹生支、或時用草、或樺皮裹、或皮囊盛及余粗澀物、或內竹筒、或屈頭而內入三瘡者，鹹得粗罪。于中解身合令相著，若見有縫得窣吐羅；不見縫者重罪。若於睡內共他行淫，有苾芻想者重罪，異此粗罪。新生牸象及余死
【現代漢語翻譯】 現代漢語譯本：如果『道』（指大小便道）以及生殖器在口中進入時，產生了快樂的感受，就犯了根本罪。其界限是，如果生殖器進入大小便道超過了外面的面板，或者在口中進入超過了牙齒，並且產生了快樂的感受，都犯了根本罪。對於人類的男女、雙性人、半擇迦（無效能力者）等，無論死活、睡眠或清醒，以及入定、癡狂、心亂、被痛苦纏繞的狀態下，如果對此對像產生性行為的意圖，無論是有阻隔地進入、無阻隔地進入，以無阻隔進入有阻隔之處，以有阻隔進入有阻隔之處，只要在三個瘡口（指性器官、大小便道）處身體沒有損壞，進入超過了界限，都犯了根本罪。如果身體損壞了，則犯下窣吐羅罪。應該這樣理解，對於非人類的男女、雙性人、半擇迦等以及旁生類（動物），情況都是一樣的。如果女性的性器官兩邊完全存在，就稱為沒有損壞。如果在內部或外部有時腐爛損壞，或者被蟲子咬傷，就稱為損壞。如果口和下體四邊腐爛損壞，就稱為損壞。與此相反的情況，稱為沒有損壞。如果比丘（男性出家人）或比丘尼（女性出家人）等，在睡眠的時候，或者被他人勸酒，導致昏醉，被他人強迫時，在最初、中間、最後領受到快樂，都犯根本罪。如果在最初、中間、最後沒有覺察到，就沒有罪。如果不是在睡眠時被他人強迫，可以類比這種情況來理解。如果用禁咒轉變自身為旁生類，或者轉變他人身體，或者沒有轉變，共同進行非法性行為，如果有比丘的想法，就得波羅夷罪（斷頭罪）；反之則犯粗罪。對於被腰斬的人，或者被砍頭的人，在兩個道（指大小便道）進行性行為都犯重罪。如果在口中則犯粗罪。如果在身體的其他孔穴，或者在牙齒外面，或者用衣袋包裹生殖器，或者用草、或者樺樹皮包裹，或者用皮囊盛放，以及其他粗糙澀滯的物品，或者放入竹筒，或者彎曲頭部而進入三個瘡口，都犯粗罪。在其中解開身體，使之互相接觸，如果看到有縫隙，則犯窣吐羅罪；如果看不到縫隙，則犯重罪。如果在睡夢中與他人發生性行為，如果有比丘的想法，則犯重罪，否則犯粗罪。新生的小母象以及其他死亡的...
【English Translation】 English version: If, when the 『way』 (referring to the urinary and anal passages) and the genitals enter the mouth, there is a feeling of pleasure, then the fundamental offense is committed. The boundary is that if the genitals enter the urinary or anal passage beyond the outer skin, or if they enter the mouth beyond the teeth, and a feeling of pleasure arises, then the fundamental offense is committed. Regarding human males and females, hermaphrodites, eunuchs (those without sexual ability), etc., whether dead or alive, asleep or awake, as well as those in meditative absorption, madness, mental confusion, or afflicted by pain, if there is an intention to engage in sexual activity with such an object, whether with or without obstruction, entering a place with obstruction with something without obstruction, entering a place without obstruction with something with obstruction, as long as the body is not damaged at the three orifices (referring to the sexual organs, urinary and anal passages), and the entry exceeds the boundary, then the fundamental offense is committed. If the body is damaged, then the offense of sthūlātyaya is committed. It should be understood that the situation is the same for non-human males and females, hermaphrodites, eunuchs, etc., as well as animals. If the female sexual organ is completely intact on both sides, it is called undamaged. If it is sometimes rotten or damaged internally or externally, or injured by insects, it is called damaged. If the mouth and the four sides of the lower body are rotten and damaged, it is called damaged. The opposite situation is called undamaged. If a Bhikṣu (male monastic) or Bhikṣuṇī (female monastic), etc., is asleep, or is persuaded to drink alcohol, causing intoxication, and is forced by others, and experiences pleasure in the beginning, middle, or end, then the fundamental offense is committed. If they are not aware of it in the beginning, middle, or end, there is no offense. If they are forced by others when not asleep, it should be understood analogously. If one transforms oneself into an animal using mantras, or transforms another's body, or does not transform, and engages in unlawful sexual activity together, if there is the thought of being a Bhikṣu, then the Pārājika offense (defeat) is incurred; otherwise, a gross offense is incurred. For those who have been cut in half at the waist or beheaded, engaging in sexual activity in the two passages (referring to the urinary and anal passages) incurs a grave offense. If it is in the mouth, then a gross offense is incurred. If it is in other orifices of the body, or outside the teeth, or using a cloth bag to wrap the genitals, or wrapping them with grass or birch bark, or placing them in a leather bag, or other rough and astringent objects, or inserting them into a bamboo tube, or bending the head and inserting it into the three orifices, then a gross offense is incurred. If the bodies are separated and brought into contact, if a gap is seen, then the offense of sthūlātyaya is incurred; if no gap is seen, then a grave offense is incurred. If one engages in sexual activity with another in a dream, if there is the thought of being a Bhikṣu, then a grave offense is incurred, otherwise a gross offense is incurred. A newborn female elephant and other dead...
禽獸、或龍女藥叉女，行非法時有怕怖者，鹹得粗罪，由其怖時無染心故。于母羞慚亦得粗罪，為生慚時染心不發故，無羞慚者同得本罪。若以軟草等結作人身，便為非人之所執御，身諸支節可愛觸生，共此行淫鹹得本罪。若但于根有軟觸者，得窣吐羅罪。或以自足指內阿蘇羅女根、或以足指觸他男根、或勸苾芻行不凈行、或於三處內不動根、或以生支觸他生支、或於被割女根、或於死女根蟲蛆已潰，行非法者皆窣吐羅罪。或他欠呿張口之時，遂將生支內他口中：或於露處赤體無衣，為他揩身生支遂起，置他口內咸窣吐羅。無受樂心不得本罪。不應如此開口欠呿，應用手遮、或以衣角掩，不應露地赤體揩身。苾芻根長或有腰弱，便以生支內於己口，及下瘡門，過限之時亦得本罪。如孫陀罹難陀，內揩外泄外揩內泄、前泄后揩或前揩后泄、或根有病內女口中，鹹得本罪。如在房中露形而臥，老女來逼，由無樂心，此皆無犯。若似有染心得粗罪。或於村外不閉戶眠，被他行非如上應識。凡是眠臥皆須扂戶、或令苾芻守護、或結下裙，如阿蘭若中得定苾芻，偶然根起樵女調弄，逼共行非，由無染心故非犯。凡諸苾芻阿蘭若住，若無門戶，應以柴籬而堅圍繞。非離欲人有五因緣令生支起：謂大小便逼、或風所動、或為嗢指微伽
蟲所嚙、或由染污心起。若離欲人但有其四，無後應知。又如式叉摩拏女等調苾芻時，遂便許可後生追悔，彼來強逼無受樂心故無犯，由先許可得窣吐羅罪。如被音樂天女將至自宮遂便陵逼，由失本心故無犯；有此難處不應居止。若因小便狗銜根者無犯；不應對狗小便。又渡河時被魚等嚙生支者無犯；不應露身渡河。若道為道想或復生疑，道非道想，入過限時，得波羅市迦。非道道想，或復生疑，得窣吐羅。起心欲作不凈行時，得責心惡作；若興方便整衣裳等，乃至未觸身來得對說惡作；欲行非法，乃至生支未過齊限，得窣吐羅；若過限者，得波羅市迦。若觸女發及連發衣、或余身份，若無觸樂心得窣吐羅；作觸樂心，得眾教罪。于有情身所有瘡穴或余支分，作流泄心，若泄不凈，得眾教罪。若苾芻以諸明咒及余雜藥、並幻術事，作諸形像共行淫者，皆得窣吐羅。
苾芻犯重之時，若無二種噁心：一不怖心、二者賊心，為煩惱逼遂行非法，初無隱覆向他陳說者，僧伽應與秉白四法，授其學事。得法之人行治罰法，皆與遍住行同，唯除一事，乃至命存與他授食，彼亦自須受食而啖。若后獲阿羅漢果，同善苾芻依本位坐。有餘復云：「仍須六月供侍僧伽，並供上座，營理三衣及波呾羅，所有如法事業皆應助作。從此
已后若能稱可僧伽意者，共知調善，應生憐愍休其行法。」此則名為從罪而起。未近圓人犯根本罪無噁心者，此亦應與作授學法。或先犯人、或是賊住、或無眾不和、黃門污尼等，但有違犯皆得惡作。已下諸戒類此應知，一一學處更不重述。諸初犯人皆無本罪，然有責心突色訖里多。其無犯者，謂顛狂類、或親戚死、或非人惱、或時心亂余痛惱等之所纏迫。于其自身無苾芻想者，皆成無犯。醫人處方令其下灌，無受樂心，此亦非犯。
此淫學處具足八緣方成其犯：一、是大苾芻；二、堪行淫境；三、于不壞道；四、己根全；五、興方便；六、入過其限；七、有心受樂；八、有二種心。具此八支，便得無救波羅市迦罪。
釋名者，波羅市迦一義如前。復有別釋，能害善品令使銷滅故，名波羅市迦。又復能生惡趣之罪，名波羅市迦。可治、不可治者，賊心故犯，是不可治，異此可治。謂授學人出罪不同者，授學之人盡形方出。其不凈行中有方便窣吐羅罪，重者須對一切僧伽說除，輕者下至四人，餘三他勝準此應知。其僧伽伐尸沙有方便窣吐羅罪，重者下至四人，輕者一人，餘罪可知。下諸學處初八九門多並具悉，自余有出不出，準事應思。
不與取學處第二
佛在王舍城，時但尼迦苾芻盜未生怨
【現代漢語翻譯】 現代漢語譯本：如果之後能夠符合僧伽（Samgha，僧團）的意願，大家共同瞭解情況並加以調和改善，應該生起憐憫之心，停止對其執行僧團的懲罰。」這就被稱為從罪業中解脫。對於尚未受具足戒的人，如果犯了根本罪但沒有惡意，也應該給予授學法（instruction）。或者先前已經犯戒的人、或是盜賊身份的人、或者僧團內部沒有不和、黃門（eunuch）或者污尼（bhikkhuni，比丘尼）等，只要有違犯戒律的行為，都構成惡作（dukkhata，輕罪）。以下各種戒律都應依此類推，不再一一重複敘述。所有初犯者都沒有根本罪，但會有責備之心，以及突色訖里多（thullaccaya，粗罪）。沒有犯戒的情況包括：精神錯亂、親戚去世、受到非人（non-human beings）的困擾、或者一時心煩意亂被其他痛苦所纏繞等。如果自身沒有作為比丘（bhikkhu，出家男眾）的想法，都不構成犯戒。醫生開處方讓其下瀉灌腸，沒有接受快樂的想法，這也不算犯戒。
此淫戒學處，需要具足八種因緣才能構成犯戒：一、是比丘（bhikkhu，出家男眾）；二、是適合行淫的對象；三、是不破壞的道（指女性的性器官）；四、自己的性器官完整；五、採取行動；六、進入超過界限；七、有心感受快樂；八、有兩種心（指貪慾心和行淫心）。具備這八個條件，就構成不可救藥的波羅夷（parajika，斷頭罪）。
解釋名稱：波羅夷（parajika，斷頭罪）的一個含義如前所述。還有其他的解釋，能夠損害善的品質，使其消滅，所以稱為波羅夷（parajika，斷頭罪）。又能夠產生墮入惡趣的罪業，稱為波羅夷（parajika，斷頭罪）。可治和不可治的區別在於，如果是以盜賊之心故意犯戒，就是不可治的，否則就是可治的。所謂授學人（one under instruction）出罪的方式不同，授學之人需要終身懺悔才能出罪。對於不凈行（impure conduct）中有方便的窣吐羅罪（sthulatyaya，粗罪），情節嚴重的需要向全體僧伽（Samgha，僧團）懺悔才能消除，情節輕微的至少需要向四個人懺悔，其餘三種他勝罪（sanghadisesa，僧殘罪）也應依此類推。僧伽伐尸沙（sanghadisesa，僧殘罪）有方便的窣吐羅罪（sthulatyaya，粗罪），情節嚴重的至少需要向四個人懺悔，情節輕微的向一個人懺悔即可，其餘罪行的處理方式可以類推得知。下面的各個學處，最初的八個或九個方面大多都具備，其餘的罪行是否需要懺悔，應該根據具體情況進行思考。
不與取學處第二
佛陀在王舍城（Rajagrha），當時但尼迦（Dhanika）比丘（bhikkhu，出家男眾）偷了阿阇世（Ajatasattu）的東西。
【English Translation】 English version: 'If afterwards it is possible to accord with the Sangha's (community of monks) intention, knowing the situation together and adjusting it for the better, compassion should arise, and their practice of the Dharma should be stopped.' This is called rising from sin. For those who have not yet received full ordination, if they commit a fundamental offense without malice, they should also be given instruction. Or those who have previously committed offenses, or those who are thieves, or if there is no discord within the Sangha (community of monks), eunuchs or defiled nuns (bhikkhuni, female monastic), as long as there is a violation, it constitutes a dukkata (wrongdoing). All the precepts below should be understood in this way, and will not be repeated one by one. All first-time offenders do not have a fundamental offense, but there will be a sense of blame, and a thullaccaya (serious offense). Those who have not committed an offense include: those who are insane, or whose relatives have died, or who are troubled by non-human beings, or who are temporarily disturbed by other pains. If they do not have the thought of themselves as a bhikkhu (monk), they are all without offense. If a doctor prescribes a purgative enema, without the intention of receiving pleasure, this is also not an offense.
This precept regarding sexual intercourse requires eight conditions to be met in order to constitute an offense: 1. Being a bhikkhu (monk); 2. Being a suitable object for sexual intercourse; 3. An unviolated path (referring to the female genitalia); 4. One's own sexual organ is complete; 5. Taking action; 6. Entering beyond the limit; 7. Intentionally experiencing pleasure; 8. Having two minds (referring to lustful mind and the mind to engage in sexual intercourse). Possessing these eight conditions constitutes an incurable parajika (defeat).
Explanation of terms: One meaning of parajika (defeat) is as mentioned before. There are other explanations, it can harm good qualities, causing them to be destroyed, therefore it is called parajika (defeat). It can also generate the sin of falling into evil realms, it is called parajika (defeat). The difference between curable and incurable is that if the offense is committed intentionally with a thief's mind, it is incurable, otherwise it is curable. The way in which those under instruction are absolved of their offenses is different, those under instruction need to repent for life to be absolved. For impure conduct with a convenient sthulatyaya (serious offense), serious cases need to be confessed to the entire Sangha (community of monks) to be eliminated, minor cases need to be confessed to at least four people, the other three sanghadisesa (formal meeting) offenses should be understood in this way. For sanghadisesa (formal meeting) offenses with a convenient sthulatyaya (serious offense), serious cases need to be confessed to at least four people, minor cases can be confessed to one person, the handling of other offenses can be inferred. In the following precepts, the first eight or nine aspects are mostly present, whether the remaining offenses need to be confessed or not should be considered according to the specific circumstances.
The Second Precept Regarding Taking What Is Not Given
The Buddha was in Rajagrha (Royal Palace), at that time Dhanika (name) bhikkhu (monk) stole from Ajatasattu (name).
王木，為王所執。時彼責言：「汝當合死。」時諸苾芻舉以白佛，佛言：「王法齊何方名為賊行刑罰耶？」遂令阿離耶阿難陀往問其事，法官報云：「王法盜五磨灑合當死罪。」佛言：「當依王法。若苾芻盜滿五磨灑，即當擯棄。因攝取事攝取煩惱，制斯學處。」
「若復苾芻，若在聚落、若空閑處，他不與物以盜心取，如是盜時，若王、若大臣，若捉、若殺、若縛驅擯、若呵責言：『咄男子！汝是賊、癡無所知，作如是盜。』如是盜者，此苾芻亦得波羅市迦不應共住。」
言在聚落者，謂在墻柵內。若空閑處者，謂墻柵外。他者，謂他女男半擇迦等，非親友知識相委信。人不與者，非他授與。物，謂金銀等物。以盜心者，知是他物，作竊盜心，非親友想，非重還想。取者，謂取屬已，若自取、若教他取。如是盜者，指其限齊，謂滿五磨灑、或時過五，便犯本罪。五磨灑言，據何為準？謂依一迦利沙波拏四分之一，此一迦利沙波拏有二十磨灑，若偷五磨灑，即名犯盜(此一磨灑有八十貝齒，一迦利沙波拏總有一千六百貝齒也)。此據問時，國法以二十磨灑為迦利沙波拏。若王法以十二磨灑為迦利沙波拏者，盜三磨灑犯重；用十六者，盜四犯重；若四十者，盜十犯重。若更有增減準數應知。王者，謂是國主
【現代漢語翻譯】 現代漢語譯本： 王木（Wangmu，人名），被國王抓捕。當時，國王責備他說：『你應當處死。』當時，眾比丘（Bichu，佛教出家男眾）將此事稟告佛陀（Buddha）。佛陀說：『國王的法律如何規定，什麼情況下才算是賊，並施以刑罰呢？』於是讓阿離耶阿難陀（Aliye Ananda，佛陀的十大弟子之一）前去詢問此事，法官回答說：『按照國王的法律，盜竊五磨灑（masha，古代印度貨幣單位）就應當判處死罪。』佛陀說：『應當依照國王的法律。如果比丘盜竊滿了五磨灑，就應當被擯棄（banqi，逐出僧團）。因為攝取（shequ，獲取）財物的事情會攝取煩惱，所以要制定這樣的學處（xuechu，戒條）。』 『如果再有比丘，無論在村落里，還是在空閑的地方，不經他人允許，以盜竊的心思拿取財物，像這樣盜竊的時候，如果國王、或者大臣，捉住他、或者殺了他、或者捆綁驅逐、或者呵斥他說：『喂，你這男子！你是個賊，愚癡無知，做出這樣的盜竊行為。』像這樣盜竊的人，這個比丘也觸犯了波羅市迦（Parajika，佛教中最重的罪），不應當和他一起居住。』 所說的『在村落里』，是指在墻壁柵欄之內。所說的『空閑的地方』，是指在墻壁柵欄之外。『他人』，是指其他的女人、男人、半擇迦（banzejia，不具男女性徵的人）等，不是親友、熟人、相互信任的人。『人不與』，不是他人授予的。『物』，是指金銀等財物。『以盜心』，是知道那是他人的財物，產生竊盜的心思，不是親友的想法，也不是打算歸還的想法。『取』，是指將財物據爲己有，無論是自己拿取，還是教唆他人拿取。像這樣盜竊，指的是其限度，滿了五磨灑、或者超過五磨灑，就觸犯了根本罪。五磨灑，以什麼為標準呢？是依照一迦利沙波拏（Karishabana，古代印度貨幣單位）的四分之一，這一迦利沙波拏有二十磨灑，如果偷盜五磨灑，就叫做犯盜（這一磨灑有八十貝齒，一迦利沙波拏總共有一千六百貝齒）。這是根據詢問時，當時的國法以二十磨灑為一迦利沙波拏。如果國王的法律以十二磨灑為一迦利沙波拏，那麼盜竊三磨灑就犯重罪；用十六磨灑為一迦利沙波拏，那麼盜竊四磨灑就犯重罪；如果四十磨灑為一迦利沙波拏，那麼盜竊十磨灑就犯重罪。如果還有增加或減少，應當依此準數來理解。『國王』，指的是國家的君主。
【English Translation】 English version: Wangmu (Wangmu, a personal name) was arrested by the king. At that time, the king rebuked him, saying, 'You should be put to death.' Then, the Bhikshus (Bichu, Buddhist monks) reported this matter to the Buddha (Buddha). The Buddha said, 'How does the king's law define what constitutes theft and what punishments are imposed?' So he sent Aliye Ananda (Aliye Ananda, one of the Buddha's ten great disciples) to inquire about the matter. The judge replied, 'According to the king's law, stealing five mashas (masha, an ancient Indian currency unit) is punishable by death.' The Buddha said, 'The king's law should be followed. If a Bhikshu steals five mashas, he should be expelled (banqi, expelled from the Sangha). Because the act of acquiring (shequ, obtaining) property leads to the acquisition of defilements, such a precept (xuechu, rule of conduct) should be established.' 'Furthermore, if a Bhikshu, whether in a village or in a secluded place, takes property without permission with the intention of stealing, and when he steals in this way, if the king or a minister catches him, or kills him, or binds and expels him, or rebukes him, saying, 'Hey, you man! You are a thief, foolish and ignorant, committing such theft.' If someone steals in this way, this Bhikshu has also committed Parajika (Parajika, the most serious offense in Buddhism) and should not live with others.' The phrase 'in a village' refers to within walls or fences. The phrase 'in a secluded place' refers to outside walls or fences. 'Another' refers to other women, men, hermaphrodites (banzejia, a person without clear male or female characteristics), etc., who are not relatives, acquaintances, or trusted individuals. 'Without permission' means not given by another. 'Property' refers to items such as gold and silver. 'With the intention of stealing' means knowing that it is another's property, having the intention of stealing, not thinking of them as relatives, and not intending to return it. 'Taking' means taking possession of the property, whether taking it oneself or instructing others to take it. Such theft refers to the limit, that is, when it reaches five mashas or exceeds five mashas, the fundamental offense is committed. What is the standard for five mashas? It is based on one-quarter of a Karishabana (Karishabana, an ancient Indian currency unit). One Karishabana has twenty mashas. If one steals five mashas, it is called theft (one masha has eighty cowrie shells, and one Karishabana has a total of one thousand six hundred cowrie shells). This is based on the fact that at the time of the inquiry, the national law considered twenty mashas to be one Karishabana. If the king's law considers twelve mashas to be one Karishabana, then stealing three mashas is a serious offense; if sixteen mashas are considered one Karishabana, then stealing four mashas is a serious offense; if forty mashas are considered one Karishabana, then stealing ten mashas is a serious offense. If there are any increases or decreases, it should be understood according to this standard. 'King' refers to the ruler of the country.
。若大臣者，謂國輔相依王而活。若捉，謂執取；殺，謂斷命；縛，謂羈鎖等；擯，謂驅令出國，斯等皆是不信王及王大臣所見狹劣。呵責者，是敬信王臣，情懷寬恕，但言責而已。咄男子者，是輕賤言。汝是賊者，是總摽句。癡無所知等者，是別釋句。明是賊因及正作業，由癡無所知故，方便興盜無現法怖及未來怖。如次應知，是謂盜因也。作如是盜者，正明盜業。不告主知，若強、若竊併名為盜。此中亦聲是相似義，如於初部四他勝中。非但初犯淫時即得他勝，若初犯盜亦他勝罪，下諸亦字義皆同此。前云：「不捨學處學羸不說」，于諸學處皆有應知。
此中犯者，謂是苾芻或自作、或遣使、或看作，有盜心起方便。是他所攝作彼物想，數滿五磨灑，舉離處作屬已想，得他勝罪。但起惡念便得責心惡作之罪。始從發足乃至未觸物來，犯對說惡作。若觸著物搖動之時，得窣吐羅罪，離處便得本罪。若數不滿，但得粗罪，即此方便得惡作罪。盜得物時，即據其方國而斷物價。為方便時，一舉滿五，便成本罪。如頻多舉方始滿者，一一取時咸窣吐羅，后雖滿五，不犯根本。然置物處多類不同：或在地上、或以器盛、或於墻石棚幞衣桁、或內箱篋、或掛象牙、或置戶扇、或安床座。然此地等有差殊者，平坦一段名為
【現代漢語翻譯】 現代漢語譯本：如果說到大臣，指的是依靠國王而生存的輔佐之臣。『捉』，指的是抓捕；『殺』，指的是斷絕性命；『縛』，指的是捆綁囚禁等；『擯』，指的是驅逐出境，這些都是不信任國王以及國王大臣，所見識淺薄的表現。『呵責』，是尊敬信任國王和大臣，心懷寬恕，只是言語上的責備而已。『咄男子』，是輕視侮辱的言語。『汝是賊』，是總括性的指責。『癡無所知等』，是分別解釋這句話。說明成為盜賊的原因以及真正的行為，由於愚癡無知，所以想方設法去偷盜，不害怕現世的懲罰以及未來的報應。應該依次瞭解這些，這就是偷盜的原因。『作如是盜者』，正是說明偷盜的行為。不告訴物主，無論是強取還是偷竊，都叫做盜。這裡的『亦』字是相似的意思，就像在初篇四他勝罪中一樣。不僅僅是第一次犯淫戒時就構成他勝罪，如果第一次犯盜戒也是他勝罪，下面的『亦』字意思都與此相同。前面說：『不捨學處，學力衰弱，不說』，對於各種學處都應該瞭解。 這裡所說的犯戒，指的是比丘自己做，或者派遣他人去做，或者觀看他人做，心中生起盜竊的念頭，想方設法。認為那是別人的東西，並且產生佔爲己有的想法，數量達到五磨灑（Masha，古代印度重量單位），將物品從原來的地方拿開，並且產生據爲己有的想法，就犯了他勝罪。僅僅是生起惡念，就會得到責心惡作的罪過。從抬腳開始，直到還沒有接觸到物品的時候，犯了就應該懺悔惡作罪。如果接觸到物品並且搖動的時候，就得到窣吐羅罪（Sthullatyaya，粗罪），離開原來的地方就得到根本罪。如果數量沒有達到，就只得到粗罪，即使想方設法也只能得到惡作罪。偷盜得到物品的時候，就根據那個地方國家的物價來判斷價值。在想方設法偷盜的時候，一次拿走達到五磨灑，就構成了根本罪。如果多次拿取才達到五磨灑，每一次拿取都是窣吐羅罪，之後即使達到五磨灑，也不犯根本罪。然而放置物品的地方有很多種：或者在地上，或者用器皿盛放，或者在墻壁石頭上，或者在棚子帷幔衣架上，或者在箱子櫃子里，或者掛在象牙上，或者放在門扇上，或者安放在床座上。然而這些地面等有差別，平坦的一段叫做...
【English Translation】 English version: As for ministers, they are the assisting officials who depend on the king for their livelihood. 'Seizing' means capturing; 'killing' means ending life; 'binding' means imprisoning, etc.; 'banishing' means driving out of the country. All these are manifestations of distrust in the king and his ministers, and narrow-mindedness. 'Reproaching' means respecting and trusting the king and his ministers, being forgiving, and merely offering verbal criticism. 'Hey man' is a contemptuous expression. 'You are a thief' is a general accusation. 'Ignorant and unknowing, etc.' is a separate explanation of the phrase. It explains the cause of becoming a thief and the actual act. Because of ignorance and unknowing, one devises ways to steal, without fear of present punishment or future retribution. These should be understood in order, and this is the cause of stealing. 'Performing such theft' precisely describes the act of stealing. Not informing the owner, whether by force or stealth, is called theft. The word 'also' here has a similar meaning, as in the first of the four Parajika (defeat) offenses. It is not only the first act of sexual intercourse that constitutes a Parajika offense, but also the first act of stealing is a Parajika offense. The meaning of 'also' in the following passages is the same. It was said earlier: 'Not abandoning the precepts, weakened learning, not speaking', this should be understood in relation to all the precepts. Here, 'offending' refers to a Bhikshu (monk) who either does it himself, or sends others to do it, or watches others do it, with the intention of stealing, devising means. Thinking that it is someone else's property, and having the intention to take possession of it, the amount reaching five Masha (an ancient Indian unit of weight), moving the item from its original place, and having the intention of making it one's own, constitutes a Parajika offense. Merely having an evil thought results in the offense of 'reproachable bad action'. From the moment of stepping forward until not yet touching the item, one commits the offense of 'bad action' and should confess it. If one touches the item and moves it, one incurs a Sthullatyaya (gross offense), and moving it from its original place incurs the root offense. If the amount is not reached, one only incurs a gross offense, and even devising means only incurs a 'bad action' offense. When stealing an item, the value is determined according to the price of goods in that country. When devising means to steal, taking five Masha at once constitutes the root offense. If it takes multiple attempts to reach five Masha, each attempt is a Sthullatyaya offense, and even if five Masha is reached later, it does not constitute the root offense. However, there are many different places where items are placed: either on the ground, or in a container, or on a wall or stone, or on a shelf, curtain, or clothes rack, or in a box or cabinet, or hanging on ivory, or placed on a door, or placed on a bed. However, these grounds, etc., have differences, a flat section is called...
一處；若裂為縫、或畫或書，即非一處。若在場處色別成異，若在倉窖口平，名為一處；若物欠少及板席等隔障之時，即非一處。若在地敷據草色別，若在鞍乘據衣色異。若象身肥滿總成一處，若身瘦減隨處成別。若於象處所有鞍具，及馬車步乘諸雜輦輿，各隨其處有一異不同。若盜船時，船以纜系，或復無纜搖動之時，便得惡作；或解纜隨流、或地上曳去離見處時，便得本罪。若溯流而去者，隨所趣岸與河闊量等，便得本罪。若阿遮利耶、鄔波馱耶所付之衣，作賊心取，若從寺內卻入房中、或復從房而向檐處、或從檐詣門、或行之寺外、或從高趣下、從下至高、或從露向屏、從屏向露、或時在後退步徐行、或時在前進步而去，至不見處，皆得本罪。或風飄物墮在屋上、或墮樓隅、或復取他浣衣人物、或盜根生物謂香附子薑芋之類、及諸樹等、或盜經書，皆計直犯罪。盜設利羅、世尊馱都，有人守護意欲供養，作大師想者，犯惡作罪。若作炫賣求財利心而盜取者，得他勝罪。若天祠中及以制底香臺之處有莊嚴具，若有人守護，得波羅市迦；非人護者，獲窣吐羅；無非人護，若作諸天藥叉護想，得惡作罪。若盜傍生物，得窣吐羅。若是人物傍生所偷，人想取之，亦得本罪；作傍生想，得窣吐羅罪。
若苾芻盜無足
【現代漢語翻譯】 現代漢語譯本： 一處：如果裂開成為縫隙，或者有繪畫或書寫，就不是一處。如果在同一場地顏色不同，或者在倉庫、地窖入口處平齊，就稱為一處；如果物品缺少，或者有木板、蓆子等隔開，就不是一處。如果在地上鋪設草蓆，顏色不同，或者在馬鞍上鋪設衣物，顏色不同。如果象的身體肥胖豐滿，總體算作一處，如果身體瘦弱減少，就隨處成為不同之處。如果在象所在的地方有鞍具，以及馬車、步行乘坐的各種雜式車輛，各自根據其所在之處，有一處或不同之處。 如果盜竊船隻，船用纜繩繫著，或者沒有纜繩搖動的時候，就犯惡作罪（Dukkata）；如果解開纜繩隨水流走，或者在地上拖走離開視線範圍，就犯本罪（Thullaccaya）。如果逆流而上，根據所到達的岸邊與河流的寬度，就犯本罪。如果是阿遮利耶（Acariya，導師）、鄔波馱耶（Upajjhaya，親教師）所交付的衣服，以盜竊的心取走，如果從寺院內退回到房間中，或者從房間走向屋檐處，或者從屋檐走向門口，或者行走在寺院外，或者從高處走向低處，從低處走向高處，或者從露天走向屏障，從屏障走向露天，或者時而在後退步緩慢行走，或者時而在前進步而去，到達看不見的地方，都犯本罪。或者風吹落物品掉在屋頂上，或者掉在樓房角落，或者拿走他人洗滌的衣物，或者盜竊根莖生物，比如香附子、姜、芋頭之類，以及各種樹木等，或者盜竊經書，都按照價值計算罪行。 盜竊設利羅（Sarira，舍利）、世尊馱都（Dhatu，佛舍利），有人守護想要供養，並作大師想念的，犯惡作罪。如果爲了炫耀售賣求取財利而盜取，就犯他勝罪（Parajika）。如果在天祠中以及制底（Cetiya，佛塔）、香臺之處有莊嚴具，如果有人守護，得波羅市迦（Parajika）；如果沒有人守護，獲得窣吐羅（Thullaccaya）；如果沒有人守護，卻認為是諸天藥叉守護，得惡作罪。如果盜竊傍生物，得窣吐羅罪。如果是人和傍生所偷盜，認為是人而取走，也得本罪；認為是傍生，得窣吐羅罪。 如果比丘盜竊無足...
【English Translation】 English version: A single place: If it is cracked into a seam, or if there is painting or writing, it is not a single place. If the color is different in the same place, or if it is level at the entrance of a warehouse or cellar, it is called a single place; if items are missing, or if there are partitions such as planks or mats, it is not a single place. If a grass mat is laid on the ground and the color is different, or if clothes are laid on a saddle and the color is different. If an elephant's body is fat and full, it is generally considered a single place; if the body is thin and reduced, it becomes different places everywhere. If stealing a boat, when the boat is tied with a cable, or when it is moving without a cable, one commits a Dukkata offense; if untying the cable and letting it drift with the current, or dragging it on the ground away from sight, one commits a Thullaccaya offense. If going upstream, according to the distance between the bank reached and the width of the river, one commits a Thullaccaya offense. If clothes entrusted by the Acariya (teacher), or Upajjhaya (preceptor), are taken with the intention of stealing, if retreating from inside the monastery into the room, or from the room towards the eaves, or from the eaves to the door, or walking outside the monastery, or from a high place to a low place, from a low place to a high place, or from the open to a screen, from a screen to the open, or sometimes retreating slowly, or sometimes advancing forward, reaching a place out of sight, all commit a Thullaccaya offense. Or if an object is blown by the wind and falls on the roof, or falls in the corner of a building, or takes other people's laundry, or steals root-based living things, such as cyperus rotundus, ginger, taro, etc., and various trees, etc., or steals scriptures, the offenses are calculated according to their value. Stealing Sarira (relics), the Blessed One's Dhatu (relics), if someone is guarding them with the intention of making offerings, and thinking of the Master, one commits a Dukkata offense. If stealing for the purpose of showing off and selling for profit, one commits a Parajika offense. If there are ornaments in a heavenly shrine or in a Cetiya (stupa) or incense altar, if someone is guarding them, one incurs a Parajika offense; if no one is guarding them, one incurs a Thullaccaya offense; if no one is guarding them, but one thinks that they are guarded by devas or yakshas, one commits a Dukkata offense. If stealing a coexisting living being, one incurs a Thullaccaya offense. If a person or a coexisting living being is stolen, and one takes it thinking it is a person, one also commits a Thullaccaya offense; thinking it is a coexisting living being, one incurs a Thullaccaya offense. If a Bhikkhu steals a footless...
、二足、四足、多足之類。言無足者，謂蛇、蛭等人所攝養，賣以規財。二足者，謂是人、鳥，若盜人時至期契處犯。盜鳥有二：一、自手持去離處時犯；二、引逐人來飛墮時犯。弟子門人被他偷去，已屬於彼、或未相屬，偷奪取者，隨前次第成犯非犯。苾芻被他逼掠為奴，身自逃走者無犯。四足者，謂象馬等，或群處盜、或系處盜，齊不見處，犯他勝罪。多足者，蝎蜈蚣等，此乃獄官及王大臣，或泛海商舶之所畜養，盜此等時計直犯罪。若盜有主伏藏，咒力持來，未見物時得吐羅罪；若見彼物便得他勝。無主伏藏未見已來，得惡作罪，見時粗罪。若遭旱時決彼堤水，將入己田，令他不熟至實成就，準價得罪。或時遭澇泄水下流故損他苗，亦計直成罪。水難得處數量有定，盜取水時準價得罪；盜非人水得窣吐羅。他斷河水決而自用，亦準價犯。若盜水陸所生諸花取之為束，舉離處時計直成犯。弶罥網罩所繫有情，及賊偷牛系之於柱，盜心解時離處成重；懷悲愍者得惡作罪。苾芻盜時，作如是念：「若得物已即便毀壞。令彼失財不入己。」者，得窣吐羅。獵師逐鹿走入寺中，隨傷不傷不還無犯。若鹿被射入寺便死者，應還獵人，不應留礙。若物在河水中令物沉浮，是為異處。若在泥里據其出沒，隨離處時計物成犯。若他
【現代漢語翻譯】 各類生物，包括無足、兩足、四足和多足的動物。所說的『無足』，指的是蛇、螞蟥等由人飼養，通過出售來獲取錢財的動物。『兩足』指的是人、鳥，如果盜竊人，在約定的時間地點進行盜竊就構成犯罪。盜竊鳥類有兩種情況：一是親手拿走並使其離開原處時構成犯罪；二是引誘他人前來，鳥因受驚嚇而飛落時構成犯罪。如果弟子或門人被他人偷走，無論是否已經完全歸屬於對方，偷走或搶奪的行為，按照先後順序構成犯罪或不構成犯罪。如果比丘（Bhikkhu，佛教出家男眾）被他人脅迫掠奪為奴隸，自身逃走則不構成犯罪。『四足』指的是象、馬等動物，無論是成群盜竊還是在拴著的地方盜竊，只要達到無法看見的距離，就構成他勝罪（Pārājika，佛教戒律中最重的罪）。『多足』指的是蝎子、蜈蚣等，這些通常是獄官、國王大臣或遠洋商船所飼養的，盜竊這些動物時，根據價值計算罪行。如果盜竊有主人的埋藏物，通過咒語將其取來，在未見到物品時，構成吐羅罪（Sthūlāccaya，佛教戒律中第二重的罪）；如果見到物品，就構成他勝罪。如果是無主的埋藏物，在未見到之前，構成惡作罪（Duḥkṛta，佛教戒律中最輕的罪），見到時構成粗罪。如果遇到旱災，決開他人的堤壩，將水引入自己的田地，導致他人莊稼歉收，根據實際造成的損失價值來定罪。或者遇到水澇，向下游泄水，故意損害他人的莊稼，也根據損失價值來定罪。在難以獲得水的地方，水量有限，盜取水時根據價值來定罪；盜取非人（Amānuṣya，指鬼神等）的水，構成窣吐羅罪（Stūlātyaya，佛教戒律中第三重的罪）。他人截斷的河水，決開后自己使用，也根據價值來定罪。如果盜取水陸生長的各種花朵，將其紮成一束，舉起並使其離開原處時，根據價值計算罪行。用夾子、網等捕捉到的有情眾生，以及小偷將偷來的牛拴在柱子上，當產生盜竊之心並解開繩子使其離開原處時，構成重罪；如果懷有悲憫之心，則構成惡作罪。比丘在盜竊時，如果這樣想：『如果得到物品，就立即將其毀壞，讓對方損失錢財，自己不佔有。』，構成窣吐羅罪。獵人追逐鹿進入寺廟中，無論是否受傷，只要沒有帶走鹿，就不構成犯罪。如果鹿被射傷後進入寺廟並死亡，應該歸還給獵人，不應該阻礙。如果物品在河水中，使其沉浮，這就算作改變了位置。如果在泥里，根據其露出和沒入的情況，隨著離開原處時，根據物品價值計算罪行。如果是他人
【English Translation】 Various kinds of beings, including those without feet, with two feet, with four feet, and with many feet. 'Without feet' refers to snakes, leeches, etc., which are raised by people and sold for profit. 'Two feet' refers to humans and birds; if one steals a person, committing the theft at the agreed time and place constitutes an offense. There are two cases of stealing birds: first, when one takes it away by hand and moves it from its original place, it constitutes an offense; second, when one lures someone to come, and the bird, startled, flies down, it constitutes an offense. If a disciple or follower is stolen by someone else, whether or not they have completely belonged to the other party, the act of stealing or robbing, in order of occurrence, constitutes an offense or does not constitute an offense. If a Bhikkhu (Buddhist monk) is forced and robbed into slavery by others, there is no offense if he escapes on his own. 'Four feet' refers to animals such as elephants and horses; whether stealing them in a group or stealing them where they are tied, reaching a distance where they cannot be seen constitutes a Pārājika (the most severe offense in Buddhist monastic rules). 'Many feet' refers to scorpions, centipedes, etc., which are usually raised by prison officials, kings, ministers, or ocean-going merchant ships; when stealing these animals, the offense is calculated based on their value. If one steals a buried treasure belonging to someone else, bringing it over through incantations, before seeing the object, it constitutes a Sthūlāccaya (the second most severe offense in Buddhist monastic rules); if one sees the object, it constitutes a Pārājika. If it is an ownerless buried treasure, before seeing it, it constitutes a Duḥkṛta (the lightest offense in Buddhist monastic rules), and upon seeing it, it constitutes a coarse offense. If one encounters a drought and breaches another person's dam, diverting the water into one's own field, causing the other person's crops to fail, the offense is determined based on the value of the actual loss caused. Or, if one encounters flooding and discharges water downstream, intentionally damaging another person's crops, the offense is also determined based on the value of the loss. In places where water is difficult to obtain and the amount of water is limited, stealing water is punished according to its value; stealing water belonging to non-humans (Amānuṣya, referring to ghosts, spirits, etc.) constitutes a Stūlātyaya (the third most severe offense in Buddhist monastic rules). If someone else has cut off the river water, and one breaches it and uses it for oneself, the offense is also determined based on its value. If one steals various flowers growing in water or on land, tying them into a bundle, and lifts them up and moves them from their original place, the offense is calculated based on their value. For sentient beings caught in traps, snares, or nets, and for a thief tying a stolen cow to a pillar, when the thought of stealing arises and the rope is untied, causing it to leave its original place, it constitutes a grave offense; if one has a compassionate heart, it constitutes a Duḥkṛta. If a Bhikkhu steals with the thought: 'If I obtain the object, I will immediately destroy it, causing the other person to lose money, and I will not possess it myself,' it constitutes a Stūlātyaya. If a hunter chases a deer into a temple, whether it is injured or not, there is no offense if the deer is not taken away. If a deer is shot and enters the temple and dies, it should be returned to the hunter and should not be obstructed. If an object is in the river water, causing it to sink and float is considered changing its position. If it is in the mud, based on its exposure and submersion, as it leaves its original place, the offense is calculated based on the value of the object. If it is someone else's
田地及園店等意為僧伽，非理言競官斷與時，彼心未舍，得窣吐羅。心若舍時，即得本罪。官不斷與，得窣吐羅。若就王斷，斷得便重，由斷事中王為上故。若余斷官，待他心息方犯。若以籬圍、或去封記，籬未合時但獲粗罪。若籬合者，即犯他勝。若與賊同心示彼舍處，后時受分隨得招罪。若後生悔向彼物家，報遣防護勿令失脫，或共賊結伴心悔不行，設彼賊偷皆方便罪。后雖受分，亦窣吐羅。與賊同行，欲為盜事，中路而退，但得惡作。同心作賊為他守道，分物受分者成犯。由怖為伴無心共盜，彼雖偷得，苾芻非犯。若元為結契得便屬己，由有限局，獲者成犯。若異此者，分物之時據分得罪。
若苾芻或持自物、或是他物，作如是語：「我欲偷稅。」如是語者，得越法罪。教偷稅者，從異道去，得惡作罪。若作惡心指他異道，冀免稅直，得窣吐羅。若持他物過彼稅處，無取分心者粗罪。未至稅處、或取半分、或取全分，而未過處，得窣吐羅。若過稅處，數滿本罪。若持己物到于稅處，使他越過，亦得本罪。實是己財，決心回與父母兄等，告掌稅者：「此非我物，不與汝稅。」或乘空去、或口含；或衣裹、或避路，並得粗罪。若所盜物極賤極貴，價難準知，賤得吐羅，貴招本罪。若諸商人將應稅物置苾芻衣袋
中，苾芻不知，攜過無犯。然諸道行苾芻所有衣物，不應無人守護，宜於物處留二苾芻，余共乞食。供守護者雖不聽著，而強著者，若無凈人應自捉棄，告云：「汝物當自收取。」苾芻單己逐伴遠行，須乞食時，可於己物明為記驗，若后回還當須撿察。若為父母及三寶事持過稅處，應為稅官種種說法，稱讚三寶、說父母恩，彼不取稅直者無犯，若猶索直者應與。若三寶財持過稅所，應持一分酬彼稅直，后當均分，勿令偏少。若共苾芻涉路而行，問伴苾芻方為持物，不持稅財于稅道過。若是新布，應截縷頭牛糞染之，持去非犯。
若藥直衣留縷不染，為病持過者無犯。凡是遣他染衣物者，應須問彼已為染未？若不問者，得惡作罪。苾芻不合將偷稅者持付稅官，得惡作罪。若夫實不言，苾芻妄說，從彼妻索，隨得物時犯有輕重。多人同契偷彼一衣，隨受分時計直成犯。本偷衣袋擬簡取衣，初移袋時得窣吐羅；后選得時，隨獲犯罪。若他衣物在象牙杙笐竿等處，苾芻盜時並杙等持去，但得吐羅；舉離杙等時，隨事得罪。若遣苾芻某處取衣，彼作賊心而往偷取，若得物時隨事招犯，作彼物心者無犯。不聞他告，自為彼人偷得物時，得窣吐羅罪。已近圓令他盜非近圓獲物，得粗罪，與此相翻亦得粗罪，第三本罪，第四惡作
【現代漢語翻譯】 現代漢語譯本：如果比丘（bhiksu，佛教僧侶）不知情，攜帶物品通過關卡，則不算犯戒。然而，所有修道比丘的衣物，不應無人看管，應該在放置物品的地方留下兩位比丘，其餘的人一起去乞食。對於負責看守的比丘，即使不允許穿著這些衣物，如果他們強行穿著，如果沒有凈人（受過戒的在家居士）在場，就應該自己脫下來丟棄，並告知他們：『這是你的東西，你應該自己收好。』比丘獨自一人跟隨同伴遠行，需要乞食的時候，可以在自己的物品上清楚地做好標記，如果之後返回，應該仔細檢查。如果爲了父母或者三寶（佛、法、僧）的事情攜帶物品通過需要交稅的地方，應該為稅官進行各種說法，稱讚三寶、講述父母的恩情，如果他們不收取稅款，則不算犯戒，如果仍然索要稅款，就應該支付。如果是爲了三寶的財物攜帶物品通過需要交稅的地方，應該拿出一部分來支付稅款，之後再平均分配，不要讓任何一方吃虧。 如果和比丘一起在路上行走，詢問同伴比丘是否攜帶了需要交稅的財物，如果沒有攜帶，就一起通過關卡。如果是新的布匹，應該剪掉線頭，用牛糞染色，攜帶過去就不算犯戒。 如果藥材或衣物留有線頭沒有染色，爲了治病而攜帶通過關卡，不算犯戒。凡是派遣他人去染色衣物，應該詢問對方是否已經染色。如果不詢問，就犯惡作罪。比丘不應該將逃稅的人交給稅官，否則犯惡作罪。如果丈夫實際上沒有說，比丘卻妄自說謊，從他的妻子那裡索取財物，根據得到的財物價值，犯有輕重不同的罪行。如果很多人共同約定偷一件衣服，根據每個人分得的價值，計算各自所犯的罪行。如果原本偷的是衣袋，打算從中挑選衣服，最初移動衣袋的時候，犯窣吐羅罪（stūlāpatti，一種較輕的罪）；之後挑選得到衣服的時候，根據獲得的價值，犯相應的罪行。如果他人的衣物放在象牙杙、笐竿等處，比丘偷盜的時候連同杙等一起拿走，只犯吐羅罪；舉起離開杙等的時候，根據具體情況犯相應的罪行。如果派遣比丘到某個地方拿取衣物，他心懷盜竊之心前去偷取，如果得到財物，根據具體情況招致相應的罪行，如果只是想拿取自己的東西，則不算犯戒。沒有聽到他人告知，自己為那個人偷取財物的時候，犯窣吐羅罪。已經接近受具足戒的比丘指使他人偷盜，如果對方不是近圓比丘而獲得了財物，犯粗罪（sthūlāpatti，一種較重的罪），與此相反的情況也犯粗罪，第三次犯根本罪（mūlāpatti，最重的罪），第四次犯惡作罪。
【English Translation】 English version: If a bhiksu (Buddhist monk) unknowingly carries something through a tax checkpoint, it is not an offense. However, the belongings of all practicing bhiksus should not be left unattended. Two bhiksus should remain at the place where the items are stored, while the others go begging for food. Those responsible for guarding the items, even if they are not allowed to wear them, should remove and discard them themselves if they insist on wearing them without a lay attendant (a layperson who has taken vows), and inform them: 'These are your things; you should take care of them yourself.' When a bhiksu travels far with companions and needs to beg for food, they should clearly mark their belongings. If they return later, they should carefully inspect them. If carrying items through a tax checkpoint for the sake of parents or the Three Jewels (Buddha, Dharma, Sangha), one should explain to the tax officials, praising the Three Jewels and speaking of the kindness of parents. If they do not collect taxes, there is no offense. If they still demand taxes, they should be paid. If carrying items belonging to the Three Jewels through a tax checkpoint, a portion should be used to pay the tax, and the remainder should be divided equally later, ensuring no one is shortchanged. If walking on the road with a bhiksu, ask the companion bhiksu if they are carrying taxable goods. If not, pass through the checkpoint together. If it is new cloth, the thread ends should be cut off and dyed with cow dung; carrying it in this state is not an offense. If medicine or clothing with thread ends left undyed is carried through a checkpoint for the purpose of healing, there is no offense. Whenever sending someone to dye clothing, one should ask if they have already dyed it. If one does not ask, one commits a dukkrta (misdeed) offense. A bhiksu should not hand over a tax evader to the tax officials; doing so constitutes a dukkrta offense. If the husband actually did not say something, but the bhiksu falsely claims he did and demands goods from his wife, the severity of the offense depends on the value of the goods obtained. If many people conspire to steal one piece of clothing, each person's offense is calculated based on the value of their share. If one initially steals a bag intending to select clothing from it, the initial act of moving the bag constitutes a stūlāpatti (a minor offense); later, when selecting the clothing, the offense corresponds to the value obtained. If someone else's belongings are placed on ivory pegs, bamboo poles, etc., and the bhiksu steals them, taking the pegs, etc., along with them, only a thulla offense is committed; lifting them off the pegs, etc., constitutes an offense according to the specific circumstances. If a bhiksu is sent to a certain place to retrieve clothing, and he goes with the intention of stealing it, if he obtains the goods, he incurs the corresponding offense according to the specific circumstances. If he only intends to take his own belongings, there is no offense. If one steals something for someone else without being told to do so, one commits a stūlāpatti offense. A bhiksu who is close to ordination instructs another to steal; if the other person is not a fully ordained bhiksu and obtains the goods, a sthūlāpatti (a major offense) is committed. The reverse situation also constitutes a sthūlāpatti offense. The third offense is a mūlāpatti (a root offense), and the fourth is a dukkrta offense.
。正近圓時亦為四句。正近圓時令他盜非正近圓時獲物，得窣吐羅罪，翻此粗罪，第三惡作，第四本罪。此兩四句通諸學處，隨事應思。
盜事略有五種：一、對而強取；二、竊盜取；三、調弄取；四、因寄付取；五、與更奪取。此之五種咸是賊收，若依法取者無犯。盜他樹果以杖打取，一打數滿，便得本罪。如不滿者，隨打粗罪。
若苾芻在東西二洲，即據彼方所用錢貨，以斷輕重。北俱盧洲物非己想，無不與取，故無盜罪。若於方處用鐵等為錢，而是貴價，盜此物時準價成犯。縱偷貝齒數盈萬億，一取之時但四磨灑，無根本罪，得多窣吐羅。作盜他心而起方便，后為己想，但得粗罪，翻此得重。若於己物作他物心，賊想舉移，得吐羅罪。于大谷聚破而偷去，一取數滿成重，余輕。若偷寶等掘地埋之，意令損壞，唯得粗罪。有施物來知非己分，言「我合得」者，得窣吐羅罪，若受其物準數成犯。他不請食輒去食者，得惡作罪。本師有緣須向余處，為受利者非犯。若取分時，須告他知，勿不囑言輒取他分。若為他將物擬濟病人，聞彼身亡物還本主，若及命在後方死者，此成亡物。若掌庫人自為賊意盜取他物，施與苾芻，施想受者無犯。若賊盜他物為恐怖故，持施苾芻，此不應受；若作還彼主心，受之無犯
【現代漢語翻譯】 現代漢語譯本：當正犯接近圓滿（指盜竊行為完成）時，也有四句（指四種情況）。正犯接近圓滿時，指使他人盜竊，或者在非正犯接近圓滿時獲得贓物，構成窣吐羅罪（sthūla-tyaya，粗罪）。反過來，粗罪。第三是惡作罪（duḥkṛta，輕罪），第四是本罪（mūla-āpatti，根本罪）。這兩種四句適用於所有學處（śikṣāpada，戒條），應根據具體情況思考。
盜竊行為略有五種：一、當面強取；二、秘密偷盜；三、用手段騙取；四、因寄託關係而侵吞；五、給予后又奪回。這五種行為都屬於盜竊。如果依法取得，則不構成犯罪。盜取他人樹上的果實，用棍子擊打，每擊打一次，數量達到標準，就構成根本罪。如果數量未達到標準，則根據擊打次數構成粗罪。
如果比丘（bhikṣu，出家男眾）在東西二洲（指不同的地理區域），就根據當地所使用的錢幣來判斷盜竊的輕重。在北俱盧洲（Uttarakuru，傳說中的一個富饒地區），人們認為物品不屬於自己，拿取東西不需要徵得同意，因此沒有盜竊罪。如果在某個地方使用鐵等作為貨幣，而且價值很高，盜竊這些物品時，按照價值來判斷罪行。即使偷盜貝齒的數量達到萬億，一次拿取也只構成四磨灑（caturmāṣaka，一種貨幣單位），不構成根本罪，而是構成多個窣吐羅罪。如果產生盜竊他人的想法並開始行動，後來又改變主意認為是自己的東西，只構成粗罪，反過來則構成重罪。如果認為自己的東西是別人的，產生盜竊的想法並轉移物品，構成吐羅罪（tyaya，一種罪名）。如果偷盜大堆穀物，打破谷堆並偷走，一次拿取的數量達到標準就構成重罪，其餘為輕罪。如果偷盜寶物等，挖地埋藏，意圖損壞，只構成粗罪。如果有人施捨物品，知道不屬於自己應得的部分，卻說『我應該得到』，構成窣吐羅罪，如果接受了這些物品，按照數量構成犯罪。未經他人邀請就去取食，構成惡作罪。本師（指自己的老師）有事需要去其他地方，爲了接受供養的人則不構成犯罪。如果拿取屬於自己的那份食物時，需要告訴他人，不要不打招呼就拿取他人的那份食物。如果爲了給病人送東西，聽說病人已經去世，物品應該歸還給原來的主人；如果病人還活著，後來才去世，這些物品就成了死者的遺物。如果掌管倉庫的人，自己產生盜竊的想法，盜取他人的物品，施捨給比丘，接受施捨的比丘沒有罪。如果盜賊盜取他人的物品，爲了恐嚇他人而施捨給比丘，不應該接受這些物品；如果想著要歸還給原來的主人，接受這些物品則沒有罪。
【English Translation】 English version: When the act of theft is nearing completion, there are also four possibilities. When the act of theft is nearing completion, it refers to instructing another to steal, or obtaining stolen goods when the act of theft by the principal offender is not nearing completion, which constitutes a sthūla-tyaya (gross offense). Conversely, a gross offense. The third is a duḥkṛta (minor offense), and the fourth is a mūla-āpatti (fundamental offense). These two sets of four possibilities apply to all śikṣāpadas (precepts) and should be considered according to the specific circumstances.
There are roughly five types of theft: 1. Taking by force in person; 2. Stealing secretly; 3. Obtaining by trickery; 4. Embezzling due to a relationship of entrustment; 5. Taking back after giving. All five of these actions constitute theft. If obtained lawfully, there is no offense. Stealing fruit from another's tree by striking it with a stick, each strike counts, and when the number reaches the standard, it constitutes a fundamental offense. If the number does not reach the standard, it constitutes a gross offense according to the number of strikes.
If a bhikṣu (monk) is in the eastern or western continents (referring to different geographical regions), the severity of the theft is determined according to the currency used in that area. In Uttarakuru (a legendary wealthy region), people believe that possessions do not belong to oneself, and taking things does not require consent, so there is no crime of theft. If in a certain place iron, etc., is used as currency and is of high value, when stealing these items, the offense is judged according to the value. Even if stealing billions of cowrie shells, taking them at one time only constitutes four masha (caturmāṣaka, a unit of currency), not a fundamental offense, but rather multiple sthūla-tyayas. If one has the thought of stealing from others and begins to act, but later changes their mind and thinks it is their own, it only constitutes a gross offense; conversely, it constitutes a serious offense. If one thinks that one's own property belongs to another, has the thought of stealing, and moves the item, it constitutes a tyaya (a type of offense). If stealing a large pile of grain, breaking the pile and stealing it, taking the standard amount at one time constitutes a serious offense, the rest are minor offenses. If stealing treasures, etc., digging and burying them with the intention of damaging them, it only constitutes a gross offense. If someone offers something, knowing that it is not one's due portion, but says 'I should receive it,' it constitutes a sthūla-tyaya; if one receives these items, the offense is determined according to the quantity. If one takes food without being invited, it constitutes a duḥkṛta. If the teacher (referring to one's own teacher) has a reason to go elsewhere, it is not an offense for those who are to receive offerings. If taking one's own portion of food, one needs to inform others, and do not take others' portions without telling them. If taking something to give to a sick person, and hearing that the sick person has died, the items should be returned to the original owner; if the sick person is still alive and dies later, these items become the deceased's belongings. If the person in charge of the warehouse has the thought of stealing and steals others' items, giving them to a bhikṣu, the bhikṣu who receives the offering is not at fault. If a thief steals others' items and gives them to a bhikṣu to intimidate others, these items should not be accepted; if one has the intention of returning them to the original owner, there is no offense in accepting these items.
。若知是賊首領者，隨意應受；既受得已，刀割染壞方可畜持，本主來索者應還。若以書手字手印，以為期契而盜他物，準事成犯。若盜故廢錢貝及破缺假偽者，皆準當時價直成犯。若興方便欲盜他財，觸著之後便從主乞，主若與時得前粗罪。寶及寶類壞色方取，據后價成犯。初為貸借后欲不還，決絕之時便得本罪。若他所寄物，先作盜心后時移處，得窣吐羅，並得本罪。若先移處後心決絕，亦得本罪。博弈偷子迷惑取物，準數成犯。凡是賭物，皆得惡作。意偷彼物而錯得此，既乖本心但得粗罪。本偷弊服內有貴衣，后撿見時準物得罪。苾芻洗時，見寶瓶露以物蓋覆者非犯，主索應還。若此寺物，有偷盜心移向彼寺，得惡作罪。鳥棲之巢有鳥守護，取柴將染得惡作罪。若鼠盜己物見時應取，若是鼠物則不應收，鼠若持來便成施主，為彼物想應為受之。
有病苾芻遣人持物，心希福利供養僧伽，不依彼言隨情處分，得窣吐羅罪。亡苾芻物，是佛弟子悉皆合得，若作法已盜此物時，數滿成重。若營作人為眾舉貸，若其身死以眾物償。他舉物時報諸耆宿，苾芻明書券契方可與之。被賊偷物已作舍心，重奪彼財，準數成犯。被他盜去，若作舍心即是屬他，不應重奪。是故苾芻被他盜時，不應倉卒輒為舍意，后見應取。
【現代漢語翻譯】 現代漢語譯本：如果知道誰是盜竊團伙的首領，可以隨意接受（處罰）；接受處罰后，必須用刀割破或染色損毀（贓物）后才能持有，原主來索要時應當歸還。如果用書面契約、手寫字據或手印作為憑證來盜取他人財物，按照事情完成的標準來定罪。如果盜竊的是廢棄的錢幣、貝殼，或者破損、偽造的錢幣，都按照當時的價值來定罪。如果想方設法想要盜取他人財物，觸碰到之後便向物主乞討，物主如果給予，可以免除之前的較輕罪行。對於寶物以及類似寶物的東西，必須破壞其顏色才能拿取，根據之後的價值來定罪。起初是借貸，後來想要賴賬不還，在決絕不還的時候就犯了盜竊的本罪。如果他人寄放的物品，先產生盜竊的心，之後再轉移物品，犯窣吐羅罪（Sthulla，粗罪），並犯盜竊的本罪。如果先轉移物品，之後才決絕不還，也犯盜竊的本罪。通過賭博偷換棋子或用迷惑手段獲取財物，按照數額來定罪。凡是賭博的物品，都犯惡作罪（Dushkrta，輕罪）。本意是偷取那件物品，卻錯誤地得到了這件物品，因為違背了本來的意圖，只犯粗罪。本來偷的是破舊的衣服，裡面有貴重的衣物，之後檢查發現時，按照貴重衣物的價值來定罪。比丘（Bhiksu，佛教出家男眾）洗浴時，看到寶瓶露出來，用東西蓋住，這不算犯戒，物主來索要時應當歸還。如果這個寺廟的物品，有偷盜的心，想要轉移到那個寺廟，犯惡作罪。鳥棲息的巢穴有鳥守護，拿取柴火來染色，犯惡作罪。如果老鼠偷了自己的東西，看到時應該拿回來，如果是老鼠的東西，則不應該收取，老鼠如果把東西拿來，就成了施主，應該以對待施主物品的心態來接受它。 有生病的比丘派遣他人拿著物品，希望通過供養僧伽獲得福利，（僧人）不按照他的話，隨意處置物品，犯窣吐羅罪。去世的比丘的遺物，所有的佛弟子都有份，如果已經依法分配完畢，再盜取這些物品，數額達到一定標準就構成重罪。如果經營者爲了大眾的事務而舉債，如果他去世了，可以用大眾的財物來償還。他人舉債時，應該告知各位長老，比丘明確地書寫券據契約后才可以借給他們。被盜賊偷走的財物已經生起捨棄之心，又重新奪回這些財物，按照數額來定罪。被他人盜走，如果已經生起捨棄之心，就屬於他人所有，不應該重新奪回。因此，比丘被他人盜竊財物時，不應該倉促地產生捨棄的念頭，之後看到應該取回。
【English Translation】 English version: If one knows who is the leader of a theft gang, one may accept (punishment) at will; after accepting the punishment, one must cut or dye and damage (the stolen goods) before possessing them, and should return them when the original owner asks for them. If one uses a written contract, handwritten note, or fingerprint as proof to steal other people's property, the crime is determined according to the standard of the completed act. If one steals discarded coins, shells, or damaged or counterfeit coins, the crime is determined according to the value at that time. If one tries to steal other people's property and begs the owner after touching it, if the owner gives it, one can be exempted from the previous minor offense. For treasures and things similar to treasures, one must destroy their color before taking them, and the crime is determined according to the subsequent value. Initially, it is a loan, but later one wants to deny the debt; at the time of resolute denial, one commits the original crime of theft. If it is an item entrusted by others, if one first has the intention of stealing and then moves the item, one commits a Sthulla (窣吐羅, gross offense), and also commits the original crime of theft. If one moves the item first and then decides to deny returning it, one also commits the original crime of theft. Stealing pieces in gambling or obtaining property by confusing means is punished according to the amount. All items used for gambling constitute a Dushkrta (惡作, minor offense). Intending to steal that item but mistakenly obtaining this item, because it violates the original intention, one only commits a gross offense. Originally stealing old clothes, but there are valuable clothes inside, when one finds them later, the crime is determined according to the value of the valuable clothes. When a Bhiksu (苾芻, Buddhist monk) is bathing and sees a treasure bottle exposed, covering it with something is not an offense, and it should be returned when the owner asks for it. If it is an item from this temple, and one has the intention of stealing it and wants to transfer it to that temple, one commits a Dushkrta. If a bird's nest is guarded by a bird, taking firewood to dye it constitutes a Dushkrta. If a rat steals one's own things, one should take them back when one sees them; if it is the rat's things, one should not take them. If the rat brings the things, it becomes a donor, and one should accept it with the attitude of treating the donor's items. If a sick Bhiksu sends someone to hold items, hoping to gain merit by offering them to the Sangha (僧伽, monastic community), (the monks) do not follow his words and dispose of the items at will, they commit a Sthulla offense. The belongings of a deceased Bhiksu belong to all Buddhist disciples; if they have already been distributed according to the law, stealing these items again, if the amount reaches a certain standard, constitutes a serious offense. If a manager borrows money for the affairs of the community, if he dies, the community's property can be used to repay the debt. When others borrow money, they should inform the elders, and the Bhiksu can lend it to them only after clearly writing the bond. If one has already given up the thought of stolen property, and then retakes the property, the crime is determined according to the amount. If it is stolen by others, if one has already given up the thought of it, it belongs to others and should not be retaken. Therefore, when a Bhiksu's property is stolen by others, one should not hastily give up the thought of it, and should take it back when one sees it later.
若見賊來應現瞋相，恐喝令去，捉得賊者不應付官，先為說法從乞其物。若不肯與當酬半價、或復全還，已成衣缽卒難得故。苾芻若見未損死屍，或自壞、或遣人壞取糞掃衣，得惡作罪。下至蟲蟻穿壞，若取此衣便成應理。于深摩舍那處有死人衣，若有掌人不應輒取，得窣吐羅。若賊盜財不能持去，所遺棄物不可輒收。若言隨意者，取成非犯。賊偷豬肉及甘蔗、多羅果等，嫌不將去，對眾應取。
要而言之，取糞掃衣，應須詳審，方可收拾。凡見衣物，若作糞掃衣想者，隨意應取，無賊心故非犯。若糞掃衣有不凈污者，此不應畜，凈浣染已持之。得死屍衣，停七八日曝于籬上，浣染應畜。又送死人衣主持來施，若重索者，即應持還，不還得罪。若更持來，應為受之，莫生嫌恨而不為受。
有客苾芻來住房內，應相問知：「若有人來可與物不？」若言與者，失物不償，如雲莫與，而與他者，失全償直。又客苾芻先不相識，創來至房但可言談，問其安不？不應即為按摩身體解其勞倦。所有水土澡豆牛糞及齒木等，客問主人方得取用，不問得罪。若先相識，既為解勞按摩身已，澡豆、牛糞、齒木、水等，不須問主隨意取用。若於河津船處授受財物，極須存意，不應輒放，令物損失。若損，應酬直，異此無
【現代漢語翻譯】 現代漢語譯本： 如果看見盜賊來了，應該顯現憤怒的表情，恐嚇他們離開。捉到盜賊后，不應該把他交給官府，首先應該為他說法，勸他歸還偷來的東西。如果盜賊不肯給，應當償還一半的價錢，或者全部歸還，因為已經成為僧人的衣缽，很難得到。比丘如果看見沒有損壞的死屍，或者自己毀壞，或者派人毀壞，取走死屍身上的糞掃衣，會犯惡作罪（Dukkata）。如果下至蟲蟻穿壞，如果取這樣的衣服，就成為合理的。在深深的墓地（摩舍那，Śmaśāna）處有死人的衣服，如果有掌管的人，不應該擅自拿取，會犯窣吐羅（Sthūla，粗罪）。如果盜賊偷了財物，但不能拿走，所遺棄的物品不可以隨便收取。如果（失主）說可以隨意拿取，拿了就不算犯戒。盜賊偷了豬肉以及甘蔗、多羅果等，嫌棄而不拿走，可以當著大家的面拿取。 總而言之，取糞掃衣，應該仔細審察，才可以收拾。凡是看見衣物，如果作糞掃衣想，就可以隨意拿取，因為沒有盜賊的心，所以不算犯戒。如果糞掃衣有不乾淨的污垢，這種衣服不應該持有，洗乾淨並染色后才可以持有。得到死屍的衣服，停放七八天在籬笆上晾曬，洗乾淨並染色后才可以持有。又有人把送給死人的衣服拿來施捨，如果（施主）又索要回去，就應該還給他，不還就會犯戒。如果（施主）再次拿來，應該接受，不要產生嫌棄怨恨而不接受。 有客比丘來住房內，應該互相詢問知道：『如果有人來，可以給他東西嗎？』如果（主人）說可以給，丟失了東西不用賠償。如果（主人）說不要給，而（客比丘）給了別人，丟失了東西要全部賠償。又有客比丘先前不認識，初次來到房間，只可以和他談話，問他是否安好？不應該立即為他按摩身體，解除他的勞累。所有的水、土、澡豆、牛糞以及齒木等，客人問過主人後才可以取用，不問就取用會犯戒。如果先前就認識，已經為他按摩身體，解除他的勞累后，澡豆、牛糞、齒木、水等，不需要問主人，可以隨意取用。如果在河邊的渡口或船上授受財物，一定要非常小心，不應該隨便放手，導致物品損失。如果損失了，應該賠償，除此之外沒有別的（解決辦法）。
【English Translation】 English version: If you see thieves coming, you should show an angry expression, threatening them to leave. If you catch the thieves, you should not hand them over to the authorities. First, you should preach the Dharma to them, persuading them to return the stolen goods. If the thieves refuse to give back the goods, you should compensate half the price, or return all of it, because it has become a monk's robe and bowl (衣缽, yībō), which is difficult to obtain. If a Bhikṣu (苾芻, a Buddhist monk) sees an undamaged corpse, or destroys it himself, or sends someone to destroy it, and takes the discarded robe (糞掃衣, fèn sǎo yī) from the corpse, he will commit a Dukkata (惡作罪, è zuò zuì) offense. If it is damaged by insects or ants, it becomes permissible to take such a robe. If there is a dead person's robe in a deep cemetery (摩舍那, Śmaśāna), and there is a caretaker, one should not take it without permission, otherwise, one will commit a Sthūla (窣吐羅, Sthūla, a grave offense). If thieves steal property but cannot take it away, the abandoned items should not be taken casually. If the owner says it can be taken freely, then taking it is not an offense. If thieves steal pork, sugarcane, or Tala fruit (多羅果, duō luó guǒ), and dislike taking them away, one may take them in front of everyone. In short, when taking discarded robes, one should carefully examine them before collecting them. Whenever you see clothing, if you think of it as discarded robes, you may take it freely, because there is no intention of theft, so it is not an offense. If the discarded robe has unclean stains, it should not be kept. It should be washed clean and dyed before keeping it. If you get a corpse's robe, leave it on the fence for seven or eight days to dry in the sun, then wash and dye it before keeping it. Also, if someone brings a robe that was intended for a dead person to offer as alms, and the donor asks for it back, you should return it to them. Failure to return it is an offense. If the donor brings it again, you should accept it, without resentment or refusal. If a guest Bhikṣu comes to stay in the room, you should ask each other: 'If someone comes, can I give them something?' If the host says yes, there is no compensation for lost items. If the host says no, but the guest Bhikṣu gives something to others, the guest Bhikṣu must fully compensate for the lost items. Also, if a guest Bhikṣu is not previously acquainted and comes to the room for the first time, you can only talk to him and ask if he is well. You should not immediately massage his body to relieve his fatigue. All water, soil, bath powder (澡豆, zǎo dòu), cow dung, and toothpicks (齒木, chǐ mù) etc., the guest can only take and use after asking the host. Taking them without asking is an offense. If they are previously acquainted, and you have already massaged his body to relieve his fatigue, bath powder, cow dung, toothpicks, water, etc., do not need to ask the host, you can take and use them freely. If you are handing over property at a river crossing or on a boat, you must be very careful and should not let go casually, causing the items to be lost. If there is a loss, you should compensate for it, and there is no other (solution).
犯。凡授事人閉寺門時有其五別：謂上下轉、鳴鎖並副鎖、門關、及扂不閉，賊偷，準事酬直。若闕一者應還一分，乃至若總不著，即應全償。若施主本心造立房寺，於此寺住者與其供養，苾芻輒將餘食，計直全犯。
若苾芻等得遺落物，置顯露處，識者應還。若為病人慾覓藥者，須問病人：「何處求藥？」應如所教處覓。苾芻有緣為去，許酬小缽，后輒自取，己想無犯。凡諸苾芻不應受雇而作，若換其作業、或作福心者無過。時給孤獨長者兒被賊偷去，尊者毛嗢揭羅野那為之持來，尊者畢鄰陀婆蹉取外甥兒，及護寺家凈人意，為悲憐現其神力、或咒術力取悉皆無犯。他所攝物作他想疑，盜得重罪。非他所攝、他攝想疑，便得粗罪。若有主物作無主想、若己物想、或暫用心、或告他知、或親友意者無犯。凡親友知識可委寄者，有其三種：謂上、中、下，應如其次為上中下而委寄之，若異此者得越法罪。此犯緣者是善凈苾芻，或自作、或使人盜想，取是他物作有主心，以一方便數滿移處，為屬己想，即得他勝。若緣闕者，得窣吐羅罪。又取物之時無盜心者，並皆無犯。又無犯者，謂最初犯人、或癡狂心亂痛惱所纏，此乃遍通諸餘學處。
根本薩婆多部律攝卷第二 大正藏第 24 冊 No. 1458
【現代漢語翻譯】 現代漢語譯本 關於違犯。凡是負責關寺門的人，有五種疏忽：即上下轉動門軸、鎖和副鎖沒有鎖好、門閂沒關、以及門扂沒有關好，導致被盜，應按失竊物品的價值賠償。如果缺少其中一項，應賠償一部分，如果完全沒有做，就應該全額賠償。如果施主本來發心建造寺廟，並供養住在此寺廟的僧人，僧人卻將剩餘的食物拿走，按價值計算，構成完全的違犯。 如果僧人等撿到遺失的物品，應放在顯眼的地方，以便失主認領。如果爲了病人需要尋找藥物，必須詢問病人：『在哪裡可以找到藥？』應按照病人所說的地方尋找。如果僧人因為有事要離開，允許接受一個小缽作為報酬，之後又自己拿走，認為沒有違犯。所有僧人不應該接受僱傭而工作，如果交換工作、或是出於行善的目的則沒有過失。當時給孤獨長者（Anāthapiṇḍika，富有的商人）的兒子被盜賊偷走，尊者毛嗢揭羅野那（Maudgalyāyana）為他找了回來，尊者畢鄰陀婆蹉（Pilindavatsa）考慮到外甥和護寺人家凈人的心意，爲了憐憫而顯現神通力、或使用咒術力取回，都沒有違犯。將他人所擁有的物品認為是他人所有，心生懷疑，盜取會犯下重罪。將非他人所擁有的物品認為是他人所有，心生懷疑，便犯下粗罪。如果將有主之物認為是無主之物、或認為是自己的東西、或暫時使用、或告訴他人、或出於親友的意願，則沒有違犯。凡是親友中可以委託的人，有上、中、下三種，應該按照他們的能力依次委託，如果不是這樣，就犯了越法罪。這種違犯的情況是，善良清凈的比丘，或者自己做、或者指使他人，心想盜取，將他人的物品認為是他人所有，用一種方法多次轉移位置，想要據爲己有，就犯了他勝罪。如果缺少任何一個條件，就犯了窣吐羅罪。又，取物的時候沒有盜竊的心，也都沒有違犯。又，沒有違犯的情況包括：最初的犯人、或者因為愚癡、瘋狂、心亂、痛苦所困擾，這些情況普遍適用於其他的學處。
【English Translation】 English version Concerning offenses. When the person in charge closes the temple gate, there are five kinds of negligence: namely, the upper and lower pivots turning improperly, the lock and secondary lock not being secured, the bolt not being fastened, and the door latch not being closed properly. If theft occurs as a result, compensation should be made according to the value of the stolen goods. If one of these is missing, a portion should be compensated; if none are done, then full compensation should be made. If a donor originally intended to build a temple and provide offerings to the monks residing there, and a monk takes away the remaining food, it constitutes a complete offense, calculated by its value. If monks or others find lost items, they should place them in a conspicuous place so that the owner can claim them. If seeking medicine for a sick person, one must ask the patient: 'Where can the medicine be found?' One should search in the place indicated. If a monk is leaving for some reason and is allowed to receive a small bowl as compensation, but later takes it himself, thinking there is no offense. All monks should not be hired to work; if exchanging work or doing it with a mind of merit, there is no fault. At that time, the son of Anāthapiṇḍika (wealthy merchant) was stolen by thieves, and Venerable Maudgalyāyana (one of the Buddha's foremost disciples) brought him back. Venerable Pilindavatsa, considering the intentions of his nephew and the lay caretaker of the temple, out of compassion, manifested his supernatural powers or used magical powers to retrieve the stolen items; all of this is without offense. Thinking that something belonging to another belongs to another, and suspecting theft, incurs a grave offense. Thinking that something not belonging to another belongs to another, and suspecting it, incurs a minor offense. If one thinks of an ownerless object as having an owner, or thinks of it as one's own, or uses it temporarily, or informs others, or does it with the intention of a friend, there is no offense. Among friends who can be entrusted, there are three types: superior, middling, and inferior. One should entrust them according to their abilities; if not, one commits an offense against the Dharma. This offense occurs when a virtuous and pure monk, either doing it himself or instructing others, intends to steal, thinking of another's property as belonging to another, moving it multiple times in one action, intending to make it one's own, commits a pārājika (defeat). If any of these conditions are missing, one commits a stūlātyaya (grave) offense. Furthermore, if there is no intention to steal when taking the object, there is no offense. Also, there is no offense in the case of the original offender, or if one is afflicted by ignorance, madness, mental confusion, or pain; these conditions generally apply to other precepts as well.
根本薩婆多部律攝
根本薩婆多部律攝卷第三
尊者勝友集
三藏法師義凈奉 制譯
斷人命學處第三(初部四波羅市迦法之餘)
爾時薄伽梵在佛栗氏國，時諸苾芻聞佛說不凈觀，既修習已，于膿血身深生厭離，便求鹿杖外道沙門令其斷命，並自相殺。凡為殺者，並由不忍事及不忍煩惱，斷他命根，制斯學處。
「若復苾芻，若人、若人胎，故自手斷其命、或持刀授與、或自持刀、或求持刀者，若勸死、贊死語言：『咄男子！何用此罪累不凈惡活為？汝今寧死，死勝生。』隨自心念，以余言說勸贊令死。彼因死者，此苾芻亦得波羅市迦，不應共住。」
此由人境及有殺心、人想、方便斷命成犯。此中境者，謂是人及人胎。言人者，六根已具。人胎者，謂托母胎有身命意根，由此是人同分所攝。女男半擇迦體全不全，咸成殺境。言故者，顯非錯誤斷他命根。前境是人起心相稱，方便有二：謂身及語。身謂以手等而行殺害；或持刀授與者，知他欲自殺，便以刀等置傍；或自持刀者，謂己無力，但自執刀，令彼傍人扶手行殺；或求他人令持刀殺。語謂欲令他死行勸贊等，于不樂死則勸喻令死。若愿死者，則讚歎令死，言：「何用此罪累等？」者，說：「壽存過重、死後福多
【現代漢語翻譯】 現代漢語譯本 根本薩婆多部律攝
根本薩婆多部律攝卷第三
尊者勝友集
三藏法師義凈奉 制譯
斷人命學處第三(初部四波羅市迦法之餘)
爾時薄伽梵（Bhagavan，世尊）在佛栗氏國，時諸苾芻（bhiksu，比丘）聞佛說不凈觀，既修習已，于膿血身深生厭離，便求鹿杖外道沙門令其斷命，並自相殺。凡為殺者，並由不忍事及不忍煩惱，斷他命根，制斯學處。
『若復苾芻（bhiksu，比丘），若人、若人胎，故自手斷其命、或持刀授與、或自持刀、或求持刀者，若勸死、贊死語言：『咄男子！何用此罪累不凈惡活為？汝今寧死，死勝生。』隨自心念，以余言說勸贊令死。彼因死者，此苾芻（bhiksu，比丘）亦得波羅市迦（Parajika，波羅夷），不應共住。』
此由人境及有殺心、人想、方便斷命成犯。此中境者，謂是人及人胎。言人者，六根已具。人胎者，謂托母胎有身命意根，由此是人同分所攝。女男半擇迦（pandaka，不男）體全不全，咸成殺境。言故者，顯非錯誤斷他命根。前境是人起心相稱，方便有二：謂身及語。身謂以手等而行殺害；或持刀授與者，知他欲自殺，便以刀等置傍；或自持刀者，謂己無力，但自執刀，令彼傍人扶手行殺；或求他人令持刀殺。語謂欲令他死行勸贊等，于不樂死則勸喻令死。若愿死者，則讚歎令死，言：「何用此罪累等？」者，說：「壽存過重、死後福多
【English Translation】 English version The Vinaya-samgraha of the Mūlasarvāstivāda School
The Vinaya-samgraha of the Mūlasarvāstivāda School, Volume 3
Collected by the Venerable Śreṇika
Translated under Imperial Order by the Tripiṭaka Master Yijing
The Third Training Rule on Taking Life (Remaining from the First Section of the Four Pārājika Dharmas)
At one time, the Bhagavan (Bhagavan, the Blessed One) was in the country of the Vrijis. At that time, the bhikshus (bhiksu, monks) heard the Buddha speak of the contemplation of impurity. Having practiced it, they developed a deep aversion to the body of pus and blood. They sought out the heretical śramaṇas (wandering ascetics) of the Deer Staff to have them end their lives, and they also killed each other. All those who killed did so out of intolerance of events and intolerance of afflictions, cutting off the life-root of others, thus establishing this training rule.
『If a bhikshu (bhiksu, monk) intentionally takes the life of a human being or a human fetus with his own hand, or gives a knife to another, or holds the knife himself, or seeks someone to hold the knife, or encourages death, praising death with words: 『Hey man! What is the use of this sinful, burdensome, impure, and evil life? It is better for you to die now; death is better than life.』 According to his own thoughts, he uses other words to encourage and praise death. If that person dies because of this, this bhikshu (bhiksu, monk) also commits a pārājika (Parajika, expulsion), and should not live together [with the Sangha].』
This arises from the object being a human, having the intention to kill, the perception of a human, and the means to end life, thus constituting an offense. The object here refers to a human being or a human fetus. A human being is one who has all six faculties complete. A human fetus is one who relies on the mother's womb and has a body, life, and mental faculties, and is therefore included in the category of human beings. Whether a woman, man, or pandaka (pandaka, eunuch) is complete or incomplete, all constitute an object of killing. The word 'intentionally' indicates that it is not an accidental severing of another's life-root. The preceding object is a human being, and the intention corresponds to it. There are two means: body and speech. Body refers to using hands, etc., to commit the act of killing; or giving a knife to another, knowing that he wants to kill himself, and then placing the knife, etc., nearby; or holding the knife himself, meaning that he has no strength, but only holds the knife, causing the person next to him to support his hand to commit the killing; or seeking another person to hold the knife and kill. Speech refers to encouraging and praising, etc., in order to cause him to die. If he is unwilling to die, then he persuades him to die. If he wishes to die, then he praises him to die, saying, 'What is the use of this sinful burden, etc.?' meaning, 'Living is too burdensome, and there will be much merit after death.'
。」言不凈者，托不凈成故。名不凈惡活者，勝人所棄故。言死勝生者，欲令他歡喜故。隨自心念者，我勸他死當招福德。以余言說者，非但說此，更以別言而相勸贊。言彼因死者，顯非餘事，但由勸死令他命斷，得波羅市迦；若不死者，得窣吐羅。先興方便遣殺他人，後起悔心不欲其死，前人雖死，但得窣吐羅。言斷命成犯者，謂因而致死。
此中犯者，謂是苾芻以內身或外磚等、或復兩俱如執刀等、或以毒藥、或為坑阱、或將諸酒及以余藥令彼心亂、或作咒術遣他迷惑、或作發機、或於崖塹樓臺危險之處推令墮落、或於水火怖難惡處詭設方便遣向其中、或於寒夜露地令凍。人女人男及扇佗等作有命想，或復生疑起害方便，因茲致死，皆他勝罪；若不死者，得窣吐羅。或起全屍、或起半尸，令害前境，得罪輕重隨境應知。此有別者，如若彼二返害苾芻，由先方便，得窣吐羅。若苾芻害彼尸鬼，得二粗罪。若害化形，亦得粗罪。若於母無害、胎有殺心，蹂踏母腹，若胎死非母，得他勝罪；母死非胎，但得粗罪；若二俱死，波羅市迦；若俱不死，窣吐羅罪。如是應知，于母殺心非於胎子，準前可識。於人女腹有傍生胎及非人胎，故心墮者，便得粗罪。于傍生腹知有人胎，或知人趣變作傍生，斷彼命時俱得本罪。若
【現代漢語翻譯】 現代漢語譯本： 『言不凈者，托不凈成故。』意思是說，因為依賴不凈之物而形成。 『名不凈惡活者，勝人所棄故。』意思是說，這種以不清凈為生的方式，是高尚之人所唾棄的。 『言死勝生者，欲令他歡喜故。』意思是說，勸說他人去死，是爲了讓他人感到歡喜。 『隨自心念者，我勸他死當招福德。』意思是說，隨從自己的想法，認為勸他人去死可以招來福德。 『以余言說者，非但說此，更以別言而相勸贊。』意思是說，不僅僅是這樣說，還用其他的話語來勸說和讚美。 『言彼因死者，顯非餘事，但由勸死令他命斷，得波羅市迦（Parajika，斷頭罪）；若不死者，得窣吐羅（Sthullatyaya，粗罪）。』意思是說，這種情況並非其他事情，而是因為勸說他人去死，導致他人死亡，犯了波羅市迦罪；如果他人沒有死，則犯了窣吐羅罪。 『先興方便遣殺他人，後起悔心不欲其死，前人雖死，但得窣吐羅。』意思是說，先想辦法派人去殺他人，後來又後悔不希望他死，即使之前那人死了，也只犯窣吐羅罪。 『言斷命成犯者，謂因而致死。』意思是說，斷命構成犯罪，指的是因為某種原因導致死亡。 此中犯者，謂是苾芻（bhiksu，比丘）以內身或外磚等、或復兩俱如執刀等、或以毒藥、或為坑阱、或將諸酒及以余藥令彼心亂、或作咒術遣他迷惑、或作發機、或於崖塹樓臺危險之處推令墮落、或於水火怖難惡處詭設方便遣向其中、或於寒夜露地令凍。人女人男及扇佗（pandaka，不男）等作有命想，或復生疑起害方便，因茲致死，皆他勝罪；若不死者，得窣吐羅。或起全屍、或起半尸，令害前境，得罪輕重隨境應知。此有別者，如若彼二返害苾芻，由先方便，得窣吐羅。若苾芻害彼尸鬼，得二粗罪。若害化形，亦得粗罪。若於母無害、胎有殺心，蹂踏母腹，若胎死非母，得他勝罪；母死非胎，但得粗罪；若二俱死，波羅市迦；若俱不死，窣吐羅罪。如是應知，于母殺心非於胎子，準前可識。於人女腹有傍生胎及非人胎，故心墮者，便得粗罪。于傍生腹知有人胎，或知人趣變作傍生，斷彼命時俱得本罪。若 這裡所說的犯戒，是指比丘用自己的身體或外面的磚頭等物，或者兩者一起（比如拿著刀），或者用毒藥，或者設定陷阱，或者用各種酒和其他藥物使他人心神錯亂，或者使用咒語使他人迷惑，或者製造機關，或者在懸崖、樓臺等危險的地方把人推下去，或者在水火等恐怖危險的地方設計讓別人去，或者在寒冷的夜晚讓別人在露天凍僵。對於人、女人、男人以及不男等，如果認為他們是有生命的，或者懷疑他們有生命而採取傷害的手段，因此導致死亡，都犯了他勝罪；如果沒有死，則犯了窣吐羅罪。或者針對完整的屍體，或者針對半截屍體，使其受到傷害，所得的罪根據對象的情況而定。這裡有區別，比如如果那兩個人反過來傷害比丘，由於之前的手段，比丘犯窣吐羅罪。如果比丘傷害尸鬼，犯兩個粗罪。如果傷害變化出來的形體，也犯粗罪。如果對母親沒有殺害之心，但對胎兒有殺害之心，踐踏母親的腹部，如果胎兒死了而母親沒死，犯他勝罪；母親死了而胎兒沒死，只犯粗罪；如果兩者都死了，犯波羅市迦罪；如果兩者都沒死，犯窣吐羅罪。應該這樣理解，如果對比丘對母親有殺害之心而不是對胎兒，可以參照前面的情況來判斷。如果人的腹中有畜生胎或者非人胎，故意墮胎，就犯粗罪。如果在畜生的腹中知道有人胎，或者知道人道眾生變化成畜生，殺死它們的時候，都犯原來的罪。
【English Translation】 English version: 'Speaking of 'impure,' it is because it is formed by relying on impurity.' This means it is formed by relying on impure things. 'Called 'impure evil livelihood,' it is because it is abandoned by superior people.' This means that this way of making a living through impurity is despised by noble people. 'Speaking of 'death is better than life,' it is to make others happy.' This means persuading others to die is to make them happy. 'Following one's own thoughts, I advise him to die and will receive blessings.' This means following one's own thoughts, believing that advising others to die can bring blessings. 'Speaking with other words, not only saying this, but also persuading and praising with other words.' This means not only saying this but also using other words to persuade and praise. 'Speaking of 'he dies because of this,' it shows that it is not other matters, but only because of persuading him to die that his life is cut off, resulting in Parajika (expulsion offense); if he does not die, it results in Sthullatyaya (grave offense).' This means that this situation is not about other things, but because of persuading others to die, leading to their death, one commits the Parajika offense; if the person does not die, one commits the Sthullatyaya offense. 'First devising means to send someone to kill another, then regretting and not wanting him to die, even if the former person dies, one only incurs Sthullatyaya.' This means first devising a way to send someone to kill another, then regretting and not wanting him to die, even if the previous person dies, one only commits the Sthullatyaya offense. 'Speaking of 'cutting off life constitutes an offense,' it refers to causing death.' This means that cutting off life constitutes an offense, referring to causing death due to a certain reason. Here, the offense refers to a bhiksu (monk) using his own body or external bricks, etc., or both together (such as holding a knife), or using poison, or setting up a pitfall, or using various wines and other medicines to confuse his mind, or performing spells to confuse him, or making a mechanism, or pushing him down from a cliff, tower, or dangerous place, or devising means to send him to a place of water, fire, fear, difficulty, or evil, or freezing him in the open on a cold night. Thinking of humans, women, men, and pandakas (hermaphrodites), etc., as having life, or suspecting that they have life and taking means to harm them, resulting in death, all constitute Parajika offenses; if they do not die, one incurs Sthullatyaya. Or targeting a complete corpse or a half corpse, causing harm to the object in front, the severity of the offense should be known according to the situation. There is a distinction here, such as if those two turn around and harm the bhiksu, due to the previous means, the bhiksu incurs Sthullatyaya. If the bhiksu harms the corpse ghost, he incurs two grave offenses. If he harms a transformed form, he also incurs a grave offense. If there is no intention to harm the mother but there is an intention to kill the fetus, trampling on the mother's abdomen, if the fetus dies and the mother does not, one incurs a Parajika offense; if the mother dies and the fetus does not, one only incurs a grave offense; if both die, one incurs a Parajika offense; if neither dies, one incurs a Sthullatyaya offense. It should be understood in this way, if the bhiksu has the intention to kill the mother but not the fetus, it can be judged according to the previous situation. If there is an animal fetus or a non-human fetus in the womb of a human woman, intentionally aborting it incurs a grave offense. If one knows that there is a human fetus in the womb of an animal, or knows that a being from the human realm has transformed into an animal, killing them both incurs the original offense.
變己身為傍生狀，害他人時有苾芻想，亦得本罪。欲害餘人誤害父母及阿羅漢，得窣吐羅罪。由於父等無殺心故；非阿羅漢作羅漢想，或是羅漢作非羅漢想，父母亦然。或於母等為殺方便，自在前死並得粗罪。有女遺胎，余女拾取內於己腹，若殺後母，不得逆罪；若出家時應問後母。若人作人想及以生疑，皆得本罪。若於非人作人想疑殺，得粗罪。若人作傍生想，得惡作罪；作非人想，亦得惡作。有情被趁，苾芻見時殺想告他，隨事成犯。于眾多人一有害心誤殺余時，窣吐羅罪。無記心中，但得惡作。作戲笑心而為打拍，因斯致死，得惡作罪。未近圓時已興方便，近圓之後方始命終，兩種四句準前應作。若起方便，遣使行殺，轉根為尼，亦得本罪。若二根生，得前粗罪。退為求寂，亦同粗罪。下諸學處準事應知，更不煩述。
若見有情或被水漂火燒或時渴逼，不手接不與水，見其欲死有力能救，或雖不願死作舍受心而不救者，彼若命終皆得惡作罪。若人被他害，由此緣故決定命終，余命尚在殺，得粗罪；不定死者，得他勝罪。有急難來以身走避，情無悲愍排觸前人，無殺彼心，前人死者，便得粗罪；不死，惡作；若有殺心，得根本罪。敬法出家保命求脫，若自殺者，得吐羅罪。若元無殺心意打墻等，因此方便誤
【現代漢語翻譯】 現代漢語譯本 如果將自己變成傍生（動物）的樣子，在傷害他人時卻想著是苾芻（比丘），也犯根本罪。想要傷害其他人，卻誤傷了父母或阿羅漢（已證悟的聖者），犯窣吐羅罪，因為父母等沒有殺害之心。如果不是阿羅漢卻以為是阿羅漢，或者認為是阿羅漢卻以為不是阿羅漢，父母的情況也是一樣。或者對於母親等準備殺害的手段，在實行前母親等自己死了，也犯粗罪。有女子遺棄胎兒，其他女子撿起來放入自己的腹中，如果殺害了後母，不犯逆罪；如果出家時應該詢問後母。如果對人作人想，或者心生懷疑，都犯根本罪。如果對非人作人想並殺害，犯粗罪。如果對人作傍生想，犯惡作罪；作非人想，也犯惡作罪。有情（眾生）被驅趕，苾芻（比丘）看見時，心想殺害並告訴他人，隨所做的事情構成相應的罪行。對於眾多人，心中只有一個想殺害，卻誤殺了其他人，犯窣吐羅罪。在無記心中（沒有善惡念頭），只犯惡作罪。以戲弄玩笑的心態進行打拍，因此導致死亡，犯惡作罪。還沒有受具足戒時已經開始準備殺人，受具足戒之後才死亡，這兩種情況的四句分析應該按照前面的方式進行。如果開始準備殺人，派遣使者去殺人，轉變性別成為比丘尼，也犯根本罪。如果生出雙性根，犯之前的粗罪。退為沙彌，也同樣犯粗罪。以下的學處應該根據具體情況來了解，不再詳細敘述。 如果看見有情（眾生）被水漂、火燒，或者被幹渴逼迫，不伸手去救，不給水喝，看見他們將要死亡，有能力救助，或者雖然不希望他們死，只是保持舍受心（不關心）而不救助，他們如果因此死亡，都犯惡作罪。如果有人被他人傷害，因為這個緣故必定會死亡，但還有一口氣，將其殺死，犯粗罪；如果不是必定死亡，犯他勝罪。遇到緊急災難來臨，爲了保全自己而逃跑，心中沒有悲憫之心，推開前面的人，沒有殺害他們的心，前面的人死了，就犯粗罪；不死，犯惡作罪；如果有殺害的心，犯根本罪。爲了尊敬佛法而出家，爲了保全性命而求得解脫，如果自殺，犯吐羅罪。如果原本沒有殺害的心，只是想打墻等，因為這個行為不小心誤傷了他人。
【English Translation】 English version If one transforms oneself into the appearance of a pangsheng (傍生) [animal], and while harming others, one thinks of them as bhikshus (苾芻) [monks], one also commits the fundamental offense. If one intends to harm others but mistakenly harms one's parents or an arhat (阿羅漢) [enlightened being], one commits a stulatyaya (窣吐羅) offense, because the parents, etc., do not have the intention to kill. If one mistakes a non-arhat for an arhat, or an arhat for a non-arhat, the same applies to parents. Or, if one prepares means to kill one's mother, etc., but they die before the act is carried out, one also commits a sthulatyaya offense. If a woman abandons a fetus, and another woman picks it up and places it in her own womb, if she kills her stepmother, she does not commit a anantarika (逆) offense; if one is ordained, one should ask one's stepmother. If one thinks of a person as a person, or has doubts, one commits the fundamental offense. If one thinks of a non-human as a person and kills them, one commits a sthulatyaya offense. If one thinks of a person as an animal, one commits a dushkrta (惡作) offense; if one thinks of them as a non-human, one also commits a dushkrta offense. If a sentient being is being chased, and a bhikshu sees them, intends to kill them, and tells others, the offense is determined by the action taken. If one has the intention to harm one person among many, but mistakenly kills another, one commits a stulatyaya offense. In a state of neutral mind (no good or bad thoughts), one only commits a dushkrta offense. If one strikes or slaps in jest, and this causes death, one commits a dushkrta offense. If one begins preparing to kill before receiving full ordination, and the death occurs after receiving full ordination, the fourfold analysis of these two situations should be done according to the previous method. If one initiates the preparation to kill, sends a messenger to kill, or changes gender to become a bhikshuni (比丘尼), one also commits the fundamental offense. If one is born with two sexual organs, one commits the previous sthulatyaya offense. If one reverts to being a shramanera (求寂), one also commits a sthulatyaya offense. The following precepts should be understood according to the specific circumstances, and will not be elaborated further. If one sees a sentient being being swept away by water, burned by fire, or oppressed by thirst, and does not reach out to help, does not give them water, sees that they are about to die, has the ability to save them, or although one does not wish for their death, remains indifferent and does not help, if they die as a result, one commits a dushkrta offense. If someone is harmed by another, and because of this reason is certain to die, but still has a breath of life, killing them commits a sthulatyaya offense; if it is not certain that they will die, one commits a parajika (他勝) offense. If an emergency arises and one runs away to save oneself, without compassion, pushing away the person in front, without the intention to kill them, if the person in front dies, one commits a sthulatyaya offense; if they do not die, one commits a dushkrta offense; if one has the intention to kill, one commits the fundamental offense. If one ordains to respect the Dharma, and seeks liberation to preserve one's life, if one commits suicide, one commits a stulatyaya offense. If one originally has no intention to kill, but only intends to hit a wall, etc., and accidentally harms another because of this action.
殺於人，或移轉病人不順其語，或為療疾因即命終，此皆無犯。若於病者無有殺心，然所陳說令其樂死，或時持刀、或以繩索不審思察安病人邊，或安毒藥，皆得惡作。
無智之人不令瞻病，設有急事要須看者，應可善教極令存意。病人報言：「莫扶我起。」強扶令起，若彼死者，得窣吐羅。于餘威儀類斯應識，若涉路時扶輿病者，準此應知。告病者云：「先洗方起。」因即命過，此雖無犯，然不應為有重病人共輿而去，因致死者無犯，此亦不應造次輿去。或看病者情生勞倦，或作惡意望彼貲財，或出忿言：「任汝死去，我不能看。」因致死者，並得粗罪。現有宜食，與不宜者，看病之人亦得粗罪；若無別可得者，無犯。捺未熟癰死，便粗罪；熟者，無犯。以刀以針決開非過，先不善醫不應針刺。若治口疾行刀刺者，窣吐羅罪；無醫可求刺之，無犯。患痔之人不應割截，應將藥咒方便蠲除。凡治病時應問醫者；若無醫人，問解醫苾芻；此亦無者，問曾病者；無曾病人，問諸老宿，造次授藥，得越法罪。若解醫者他來問時，應生悲念施惠方藥，無求利心無犯；若為求利是所不應。若見破傷，應于屏處而為纏裹，勿令俗人見嗤醫道。與他瀉藥不應捨去，善教所宜去亦無犯。見他苾芻病將欲死，自己衣缽更不修治，彼
【現代漢語翻譯】 現代漢語譯本： 殺害他人，或者移動、搬運病人，病人不順從你的意願，或者因為治療疾病而導致病人死亡，這些都沒有罪過。如果沒有殺害病人的心，但是所說的話語引導病人樂於求死，或者有時拿著刀、或者用繩索沒有仔細思考就放在病人旁邊，或者放置毒藥，這些都構成惡作罪。
沒有智慧的人不應該讓他照顧病人，如果確實有緊急情況需要照顧，應該好好教導他，讓他盡心盡力。病人說：『不要扶我起來。』卻強行扶他起來，如果病人因此死亡，就犯下窣吐羅罪（Sthulla，重罪）。對於其他的行為舉止，應該像這樣去理解。如果在路上攙扶病人，也應該參照這個原則。告訴病人說：『先洗漱再起來。』結果病人因此死亡，這雖然沒有罪過，但是不應該這樣做。帶著重病的人一起乘車離開，因此導致死亡，沒有罪過，但也不應該輕率地帶著病人離開。或者照顧病人的人心生疲勞厭倦，或者產生惡意，希望得到病人的財產，或者說出憤怒的話：『隨你死去吧，我不能照顧你。』因此導致病人死亡，這些都構成粗罪（Thulla，中等罪）。現有適合病人吃的食物，卻給病人不適合吃的食物，照顧病人的人也構成粗罪；如果沒有其他可以得到的食物，就沒有罪過。按壓未成熟的癰瘡導致病人死亡，就構成粗罪；如果是成熟的癰瘡，就沒有罪過。用刀或針切開癰瘡沒有過錯，但是事先沒有好好學習醫術就不應該針刺。如果治療口腔疾病而用刀刺，就犯下窣吐羅罪；如果沒有醫生可以求助而自己刺，就沒有罪過。患有痔瘡的人不應該切割，應該用藥物或咒語等方法來消除。凡是治療疾病的時候，應該詢問醫生；如果沒有醫生，就詢問懂得醫術的比丘（Bhikkhu，佛教僧侶）；如果也沒有懂得醫術的比丘，就詢問曾經生病的人；如果沒有曾經生病的人，就詢問年長的僧人，輕率地給藥，就犯下越法罪。如果懂得醫術的人，其他人來詢問的時候，應該生起悲憫之心，施捨藥方，沒有求取利益的心就沒有罪過；如果爲了求取利益，就是不應該的。如果看到有破損的傷口，應該在隱蔽的地方為他包紮，不要讓世俗之人嘲笑醫術。給別人瀉藥不應該離開，好好教導他應該注意的事項，離開也沒有罪過。看到其他比丘生病將要死亡，自己的衣缽也不去修理，他 English version: Killing a person, or moving a sick person against their will, or if a patient dies as a result of treatment, these are not offenses. If there is no intention to kill the patient, but the words spoken lead the patient to desire death, or sometimes holding a knife or rope carelessly near the patient, or placing poison, these all constitute an offense of evil-doing (Dukkata).
A person without wisdom should not be allowed to care for the sick. If there is indeed an emergency requiring care, they should be well-instructed and urged to be attentive. If the patient says, 'Do not help me up,' but they are forcibly helped up, and the patient dies as a result, it constitutes a Sthulla (grave) offense. Other behaviors should be understood similarly. If assisting a sick person on the road, this principle should also be applied. Telling a sick person, 'Wash first, then get up,' and the patient dies as a result, while not an offense, should not be done. Carrying a seriously ill person away together, resulting in death, is not an offense, but one should not rashly carry them away. If the caregiver becomes tired or weary, or harbors malicious intent hoping to gain the patient's wealth, or utters angry words, 'Let you die, I cannot care for you,' and the patient dies as a result, these all constitute a Thulla (moderate) offense. Giving a patient food that is unsuitable when suitable food is available also constitutes a Thulla offense for the caregiver; if there is no other food available, there is no offense. Pressing an unripe boil, causing death, is a Thulla offense; if it is a ripe boil, there is no offense. Cutting open a boil with a knife or needle is not a fault, but one should not puncture without proper medical knowledge. If treating a mouth ailment by cutting with a knife, it is a Sthulla offense; if there is no doctor available and one punctures it themselves, there is no offense. A person suffering from hemorrhoids should not be cut, but should be treated with medicine or incantations to eliminate the ailment. Whenever treating an illness, one should consult a doctor; if there is no doctor, consult a Bhikkhu (Buddhist monk) who understands medicine; if there is no such Bhikkhu, consult someone who has been ill before; if there is no one who has been ill before, consult the elders. Rashly administering medicine constitutes an offense against the law. If someone who understands medicine is asked for help, they should generate compassion and offer remedies, without seeking profit, there is no offense; if seeking profit, it is not appropriate. If seeing a broken wound, one should wrap it in a secluded place, so that worldly people do not ridicule the medical practice. When giving someone a laxative, one should not leave, but should instruct them on what to do; leaving after giving proper instructions is not an offense. Seeing another Bhikkhu sick and about to die, and not attending to one's own robes and bowl, he
【English Translation】 Killing a person, or moving a sick person against their will, or if a patient dies as a result of treatment, these are not offenses. If there is no intention to kill the patient, but the words spoken lead the patient to desire death, or sometimes holding a knife or rope carelessly near the patient, or placing poison, these all constitute an offense of evil-doing (Dukkata). A person without wisdom should not be allowed to care for the sick. If there is indeed an emergency requiring care, they should be well-instructed and urged to be attentive. If the patient says, 'Do not help me up,' but they are forcibly helped up, and the patient dies as a result, it constitutes a Sthulla (grave) offense. Other behaviors should be understood similarly. If assisting a sick person on the road, this principle should also be applied. Telling a sick person, 'Wash first, then get up,' and the patient dies as a result, while not an offense, should not be done. Carrying a seriously ill person away together, resulting in death, is not an offense, but one should not rashly carry them away. If the caregiver becomes tired or weary, or harbors malicious intent hoping to gain the patient's wealth, or utters angry words, 'Let you die, I cannot care for you,' and the patient dies as a result, these all constitute a Thulla (moderate) offense. Giving a patient food that is unsuitable when suitable food is available also constitutes a Thulla offense for the caregiver; if there is no other food available, there is no offense. Pressing an unripe boil, causing death, is a Thulla offense; if it is a ripe boil, there is no offense. Cutting open a boil with a knife or needle is not a fault, but one should not puncture without proper medical knowledge. If treating a mouth ailment by cutting with a knife, it is a Sthulla offense; if there is no doctor available and one punctures it themselves, there is no offense. A person suffering from hemorrhoids should not be cut, but should be treated with medicine or incantations to eliminate the ailment. Whenever treating an illness, one should consult a doctor; if there is no doctor, consult a Bhikkhu (Buddhist monk) who understands medicine; if there is no such Bhikkhu, consult someone who has been ill before; if there is no one who has been ill before, consult the elders. Rashly administering medicine constitutes an offense against the law. If someone who understands medicine is asked for help, they should generate compassion and offer remedies, without seeking profit, there is no offense; if seeking profit, it is not appropriate. If seeing a broken wound, one should wrap it in a secluded place, so that worldly people do not ridicule the medical practice. When giving someone a laxative, one should not leave, but should instruct them on what to do; leaving after giving proper instructions is not an offense. Seeing another Bhikkhu sick and about to die, and not attending to one's own robes and bowl, he
若身亡所有衣貲我當合得。此乃旃荼羅意，得越法罪。亦復不應作殺害意而授人藥，當興好心欲令病差。見他授藥欲墮彼胎，不作遮止，得越法罪。苾芻行時低頭而去，觸殺前人無心非犯。不應俯面而行，作損惱心，便得粗罪，殺心犯重。苾芻在路身嬰病苦，不應推行，然須數息。彼有資具應代擔負，準望食時得至應去。若恐時晚應自前去，到彼寺中洗缽安座，次為請食以待病人，或可持食路中迎接。若不爾者，得惡作罪。凡被傷人勿與醋飲，見他食噎愍念為椎因死無犯。椎打之時宜可存意。應問病人：「何處求藥？」應如所教覓以相供。
營作之時，苾芻擲磚傷苾芻頭致死，無犯。凡運磚等以手授手，不應遙擲令破；必有破裂，告知方授。若升梯時及在上作，下裙應結勿使露身，若在余時裙不須結。凡興造時苾芻相助，應一時作不應終日。若在春時中前應作，若於冬月應午後作，可豫察時休其事務，令乞食人得洗手足，村坊往返不失食時。若有僧常無勞乞食，其授事人應以余物作好飲食供給勞人，所設之餐名悅意食。僧伽貧者，勸化餘人隨時供養，或為小食、或非時漿、或涂手足油。若不為者，授事之人得惡作罪。苾芻擎重力盡便放，遂打殺工匠，此雖無犯，不應自舉重擔，必須移者間著俗人，同時擎舉同時
【現代漢語翻譯】 現代漢語譯本：如果有人死亡，他所有的衣服和財物我都應該得到。這是旃荼羅（賤民）的想法，會犯越法罪。同樣，不應該懷著殺害的意圖給人藥，應當懷著好心希望病人痊癒。見到別人給藥想要墮胎，不加以阻止，會犯越法罪。苾芻（比丘）行走時低頭而行，不小心踩死前面的人，如果無心則不犯戒。不應該總是低著頭走路，如果懷著損害他人的心，就犯粗罪，如果懷著殺心，則犯重罪。苾芻在路上身患疾病，不應該強行趕路，但需要數息（調整呼吸）。如果他有資財，應該替他承擔行李，估算著吃飯的時間應該到達。如果擔心時間太晚，應該自己先去，到達寺廟中洗缽安座，然後為病人請求食物，或者可以拿著食物在路上迎接。如果不這樣做，就犯惡作罪。凡是被傷的人不要給他喝醋，見到別人被食物噎住，憐憫地為他捶背，因此死亡沒有罪過。捶打的時候應該注意。應該問病人：『在哪裡求的藥？』應該按照他所說的去尋找並提供給他。 營作的時候，苾芻（比丘）扔磚頭砸到另一位苾芻的頭導致死亡，沒有罪過。凡是運磚等，應該用手傳遞，不應該遠遠地扔過去導致破裂；如果一定會有破裂，要告知對方再傳遞。如果上梯子或者在高處工作，下裙應該繫好，不要露出身體，如果在其他時候裙子不需要系。凡是興建的時候，苾芻互相幫助，應該一起做，不應該整天做。如果在春天，中午之前應該做完，如果在冬天，應該在午後做，可以預先觀察時間，停止事務，讓乞食的人能夠洗手洗腳，往返村莊不耽誤吃飯的時間。如果有僧人經常不勞動乞食，負責的人應該用剩餘的物品做成好的飲食供給勞動的人，所提供的餐食叫做悅意食。僧伽（僧團）貧困，勸說其他人隨時供養，或者提供小吃、或者非時漿（飲料）、或者塗抹手腳的油。如果不這樣做，負責的人會犯惡作罪。苾芻（比丘）舉重物力氣用盡就放下，於是打死了工匠，這雖然沒有罪過，但不應該自己舉起重物，必須移動的時候，應該讓俗人蔘與，同時舉起同時放下。
【English Translation】 English version: If someone dies, I should get all his clothes and belongings. This is the thought of a Candala (outcaste), and it incurs a transgression. Likewise, one should not give medicine to someone with the intention of killing them, but should have good intentions, wishing the patient to recover. Seeing someone giving medicine to induce an abortion, and not stopping them, incurs a transgression. When a Bhikshu (monk) walks with his head lowered, accidentally stepping on and killing someone in front of him, he is not at fault if it was unintentional. One should not always walk with one's head lowered, and if one has the intention of harming others, one commits a 'sthula' offense; if one has the intention of killing, one commits a grave offense. If a Bhikshu (monk) is sick on the road, he should not be forced to travel, but needs to regulate his breathing. If he has resources, one should carry his luggage for him, estimating the time to arrive at mealtime. If one is worried about being late, one should go ahead, arrive at the monastery, wash one's bowl, and take a seat, then request food for the sick person, or one can take food to meet him on the road. If one does not do this, one commits a 'dukkhata' offense. Do not give vinegar to an injured person. Seeing someone choking on food, one compassionately pats their back, and if they die as a result, there is no offense. One should be mindful when patting. One should ask the patient: 'Where did you get the medicine?' One should seek it out and provide it to him as he instructs. When building, if a Bhikshu (monk) throws a brick and hits another Bhikshu's head, causing death, there is no offense. When transporting bricks, etc., they should be passed from hand to hand, and should not be thrown from afar, causing them to break; if there is bound to be breakage, one should inform the other person before passing it. If climbing a ladder or working at a height, the lower skirt should be tied up so as not to expose the body; at other times, the skirt does not need to be tied. When building, Bhikshus (monks) should help each other, and should work together at the same time, not all day long. If it is spring, it should be done before noon; if it is winter, it should be done in the afternoon. One can observe the time in advance and stop the work, so that those who beg for food can wash their hands and feet, and return to the village without missing mealtime. If there are monks who regularly do not work and beg for food, the person in charge should use the remaining items to make good food and provide it to those who work; the meal provided is called 'pleasing food'. If the Sangha (community) is poor, one should encourage others to make offerings at any time, or provide snacks, or non-seasonal drinks, or oil for rubbing hands and feet. If one does not do this, the person in charge commits a 'dukkhata' offense. If a Bhikshu (monk) is lifting a heavy object and releases it when his strength is exhausted, and it kills a craftsman, although this is not an offense, one should not lift heavy objects oneself; when it is necessary to move them, one should involve laypeople, lifting and lowering them at the same time.
而放，不相瞻顧放便得罪。凡人一擔苾芻兩人，若過此者不應持舉。苾芻及尼不應頭上及於肩髁擎持於物，若擎持者得惡作罪。若有賊來應作驚恐、現叱喝相、遙擲瓶瓨及杵木等、或在身傍、或時居后勿興害意，使有損傷。凡棄物時遣他遠避，若打著者，此雖無犯，不告而棄，得惡作罪。避牛驚走推著小兒，因此命終非故無犯。避牛之時應善用心。若以繩索縛人、或告官司斬他手足，並吐羅罪。有虎狼處喚他共住，因被傷殺者無犯。然于住處應審觀察。苾芻自打生支，佛言：「理應打此翻更打余，是無智者得惡作罪。」上人鄔陀夷向白衣舍放身而坐，不善觀察壓殺他兒，凡坐不看，鹹得惡作。
妄說自得上人法學處第四
佛在薜舍離跋窶末底河側，時諸苾芻為飲食故，于親族前更相讚歎得上人法。欲令眾知為求利養事及求利煩惱，制斯學處。
「若復苾芻實無知無遍知，自知不得上人法寂靜聖者殊勝證悟智見安樂住，而言：『我知我見。』彼于異時若問、若不問，欲自清凈故作如是說：『諸具壽！我實不知不見，言知言見。虛誑妄語。』除增上慢，此苾芻亦得波羅市迦，不應共住。」
言無知者，于所知境不了無常等及可厭患。無遍知者，謂於前境有無常等，不如其事而遍察故；于有非有不
【現代漢語翻譯】 現代漢語譯本： 如果比丘們不互相照看，隨意丟棄東西，就會犯戒。一般來說，一個人只能挑一擔東西，兩個比丘抬一擔。超過這個限度就不應該抬了。比丘和比丘尼不應該把東西頂在頭上或扛在肩膀上，如果這樣做，就會犯惡作罪。如果有賊來了，應該表現出驚恐的樣子，大聲呵斥，遠遠地扔瓦罐、木杵等東西，或者在身邊、或者在身後，但不要有傷害他們的意圖，以致造成損傷。凡是丟棄東西的時候，要讓別人遠遠避開，如果打著了人，雖然沒有犯戒，但不告訴別人就丟棄，就犯惡作罪。爲了躲避受驚的牛而推倒了小孩，因此小孩喪命，如果不是故意的，就沒有犯戒。躲避牛的時候應該好好用心。如果用繩索捆綁人，或者告官斬斷別人的手腳，都屬於吐羅罪（一種較重的罪）。在有老虎、狼的地方叫別人一起住，因此被傷害或殺死的，沒有犯戒。但是對於居住的地方應該仔細觀察。比丘自己打自己的生殖器，佛說：『應該打這個，反而去打其他的，這是沒有智慧的人，會犯惡作罪。』上人鄔陀夷（Udayin）在白衣的家裡不注意就坐下了，壓死了別人的孩子，凡是不看就坐的，都會犯惡作罪。
妄說自得上人法學處第四
佛陀在薜舍離（Vaishali）的跋窶末底（Vajjimati）河邊，當時各位比丘爲了飲食的緣故，在親族面前互相讚歎自己得到了上人法（superhuman attainments）。爲了讓大家知道這是爲了求取利益供養的事情以及求取利益的煩惱，制定了這個學處。
『如果又有比丘實際上沒有知，沒有遍知，自己知道沒有得到上人法（superhuman attainments）的寂靜、聖者的殊勝、證悟的智慧、見解、安樂住，卻說：「我知道，我看見。」他在其他時候，如果被問到，或者沒有被問到，爲了自己清凈的緣故，這樣說：「諸位具壽（Ayasmanto）！我實際上不知道，沒有看見，卻說知道，說看見。這是虛假的妄語。」除了增上慢（overestimation），這個比丘也犯了波羅市迦（Parajika），不應該和他一起居住。』
所說的『無知』，是指對於所知的境界不瞭解無常等以及令人厭惡的。『無遍知』，是指對於前面的境界有無常等，不如實地去普遍觀察，對於有和非有不……
【English Translation】 English version: Furthermore, if Bhikkhus carelessly discard things without looking out for others, they commit an offense. Generally, one person should carry one load, or two Bhikkhus may carry one load together. Exceeding this limit is not permissible. Bhikkhus and Bhikkhunis should not carry things on their heads or shoulders; doing so constitutes an offense of wrong-doing. If thieves approach, one should exhibit alarm, shout warnings, and throw pots, pestles, or wooden objects from a distance, or from nearby or behind, but without intending harm or causing injury. When discarding objects, one should ensure others are far away. If someone is struck, although there is no offense, discarding without warning constitutes an offense of wrong-doing. If, while fleeing from a startled bull, one pushes a child who subsequently dies, there is no offense if it was unintentional. One should be mindful when avoiding a bull. Binding someone with ropes or reporting them to officials to have their hands and feet cut off constitutes a Thullaccaya offense (a serious offense). Inviting someone to live in a place with tigers or wolves, resulting in injury or death, incurs no offense. However, one should carefully observe the dwelling place. If a Bhikkhu strikes his own genitals, the Buddha said, 'He should strike this, but instead strikes something else; this is unwise and constitutes an offense of wrong-doing.' The Venerable Udayin (Udayin) sat down carelessly in a layman's house and crushed a child to death. Sitting without looking constitutes an offense of wrong-doing.
The Fourth Training Rule on Falsely Claiming Superior Attainments
The Buddha was at Vaishali (Vaishali), on the bank of the Vajjimati (Vajjimati) River. At that time, Bhikkhus, for the sake of food, praised each other before their relatives, claiming to have attained superhuman attainments (uttarimanussadhamma). To make it known that this was for the sake of seeking gain and the troubles of seeking gain, this training rule was established.
'If a Bhikkhu, in reality, does not know or fully know, and is aware that he has not attained the superhuman attainments (uttarimanussadhamma) of serenity, the excellence of a saint, the wisdom of enlightenment, insight, and dwelling in ease, yet says, "I know, I see," and later, whether questioned or not, says for the sake of self-purification, "Venerable ones (Ayasmanto)! I did not know or see, but I said I knew and saw. This is false and untrue." Except for overestimation (adhimana), this Bhikkhu also commits Parajika (Parajika), and should not be associated with.'
'Without knowing' means not understanding impermanence and other undesirable aspects of the object of knowledge. 'Without fully knowing' means not thoroughly examining the impermanence and other aspects of the object as they truly are; not...
能實知，妄生邪解說非法故。又無知者，謂上人法曾不知故。無遍知者，謂不能遍了五蘊法故。自知不得者，謂于自身知未證故。上人法者，即勝流法，謂望一切凡愚五蓋等法鄙劣惡事，是勝上故。言寂靜者，謂最妙也。言聖人者，于罪惡法能遠避故。殊勝證悟者，非由色力及以聰明，而能獲故。又釋云：「寂靜者，謂是涅槃，離眾煩惱故。殊勝證悟者，謂四果聖人。言智見者，即苦法忍及苦法智，如次配之。」又釋云：「智謂了知苦無常等，見謂見天龍等。」言安樂住者，謂能安住諸定地中所有功德。而言我知者，謂知諦理等。我見者，見諸天等。若先作妄語罪，雖不自說，豈可不犯他勝罪耶？何須說此異時等言？但令犯戒，設不自說已得本罪，餘人于彼但可生疑，未得即作不共住事，是故須有異時等言，方成不共住。若問者，他問方言。若不問者，不問而說上三邊罪。理無差別，何故妄中方陳問等？若據前三，亦有此事；緣起有故，唯於此說。虛者，顯所陳說無有實義。誑者，本所發心為求飲食，不為勝事作斯妄說。妄語者，先為妄心方陳所說。
此中犯者，苾芻說言：「我見提婆、那伽、藥叉、健達婆、阿蘇羅、揭路荼、緊那羅、莫呼洛伽、畢麗多、畢舍遮、鳩槃荼、羯吒布單那。我時就彼、或聞彼聲、
【現代漢語翻譯】 現代漢語譯本 能真正了知的人，不會憑空產生錯誤的理解，宣說不符合佛法的事情。沒有知識的人，是因為對修行者的境界一無所知。不能完全瞭解的人，是因為不能全面瞭解五蘊之法。自己無法瞭解的人，是因為對於自身的證悟還沒有達到。修行者的境界，指的是殊勝的修行之法，相對於一切凡夫愚人的五蓋等鄙劣惡事而言，是殊勝高上的。『寂靜』，指的是最微妙的境界。『聖人』，指的是能夠遠離罪惡之法的人。『殊勝證悟』，不是依靠外在的色身力量以及聰明才智所能獲得的。 另一種解釋是：『寂靜』，指的是涅槃，遠離各種煩惱。『殊勝證悟』，指的是證得四果的聖人。『智見』，指的是苦法忍和苦法智，依次對應。』 還有一種解釋是：『智』指的是了知苦的無常等特性，『見』指的是見到天龍等。 『安樂住』，指的是能夠安住在各種禪定境界中所具有的功德之中。『我知』，指的是了知真諦之理等。『我見』，指的是見到諸天等。如果先前已經犯了妄語罪，即使不自己說出來，難道就可以不犯他勝罪嗎？為什麼需要說『異時』等言語？只要犯了戒，即使不自己說出來，就已經得到了根本罪，其他人對於他只是產生懷疑，還不能立刻做出不共住的事情，所以需要有『異時』等言語，才能構成不共住。如果有人問，才回答。如果沒有人問，不問而說，就犯了上面三種罪。道理上沒有差別，為什麼在妄語罪中才陳述問等情況？如果根據前面的三種罪，也有這種情況；因為因緣而起，所以只在這裡說明。『虛』，顯示所陳述的說法沒有真實的意義。『誑』，原本發心是爲了求得飲食，不是爲了殊勝的事情而作這樣的虛妄之說。『妄語』，先有虛妄之心，才陳述所說的話。 這裡所說的犯戒情況是，比丘說：『我見到了提婆(天人)、那伽(龍)、藥叉(夜叉)、健達婆(乾闥婆)、阿蘇羅(阿修羅)、揭路荼(迦樓羅)、緊那羅(緊那羅)、莫呼洛伽(摩睺羅伽)、畢麗多(餓鬼)、畢舍遮(毗舍遮)、鳩槃荼(鳩槃荼)、羯吒布單那(羯吒布單那)。我當時就靠近他們，或者聽到了他們的聲音』
【English Translation】 English version One who truly knows will not generate false interpretations and speak of things that are not in accordance with the Dharma. One who is ignorant is because they know nothing of the state of those who practice. One who does not know completely is because they cannot fully understand the five aggregates. One who cannot know for themselves is because they have not yet attained enlightenment themselves. The state of those who practice refers to the superior practice, which is superior to all the base and evil deeds of ordinary, foolish people's five hindrances. 'Tranquility' refers to the most subtle state. 'Sage' refers to one who can stay far away from sinful deeds. 'Superior enlightenment' cannot be obtained by relying on physical strength or intelligence. Another explanation is: 'Tranquility' refers to Nirvana, which is free from all afflictions. 'Superior enlightenment' refers to the sages who have attained the four fruits. 'Wisdom and vision' refer to the forbearance of the Dharma of suffering and the wisdom of the Dharma of suffering, respectively. Another explanation is: 'Wisdom' refers to understanding the impermanence of suffering, etc., and 'vision' refers to seeing devas, nagas, etc. 'Dwelling in peace and joy' refers to being able to dwell in the merits of all the states of samadhi. 'I know' refers to knowing the truth, etc. 'I see' refers to seeing the devas, etc. If one has already committed the sin of lying, even if one does not say it oneself, can one not commit the Parajika offense? Why is it necessary to say 'different time' etc.? As long as one has broken the precepts, even if one does not say it oneself, one has already obtained the root sin, and others only have doubts about them, and cannot immediately do things that are not in common. Therefore, it is necessary to have words such as 'different time' to constitute non-communion. If someone asks, then answer. If no one asks, and one speaks without being asked, then one commits the above three sins. There is no difference in principle, so why is it only in the sin of lying that the situation of asking etc. is stated? If according to the previous three sins, there is also this situation; because it arises from conditions, it is only explained here. 'False' shows that what is stated has no real meaning. 'Deceitful' originally intended to seek food and drink, not to make such false statements for superior things. 'Lying' first has a false mind, and then states what is said. The case of breaking the precepts here is when a Bhikshu says: 'I have seen Devas (gods), Nagas (dragons), Yakshas (yakshas), Gandharvas (celestial musicians), Asuras (demons), Garudas (giant birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Pretas (hungry ghosts), Pisacas (flesh-eating demons), Kumbhandas (demon dwarfs), and Kataputanas (a type of demon). I approached them at that time, or heard their voices.'
或來就我、共我言說。」作虛誑想，而告前人。彼若領解，得波羅市迦。若言謗蘇畢舍遮鬼共為上事者，得窣吐羅罪。若云：「我已獲得二十種想：謂無常想、于無常為苦想、于苦為空想、于空為無我想、厭離食想、于諸世間無愛樂想、過患想、斷除想、離欲想、滅想、死想、不凈想、青瘀想、膀脹想、膿流想、蟲食想、血涂想、離散想、白骨想、觀空想。」一一說時並得本罪。或云：「我得四定、四空、四無量、六神通。又阿蘭若苾芻非人不惱者，即是聖人；我住于彼亦不被惱。又于彼舍，若是聖人坐勝妙座，我亦受其勝妙之座。」斯等悉犯波羅市迦。「我正念時得法自相，壓伏煩惱」者，此得重罪。「我於三果未得而退、或得而退」，或為密語「我是學人，學毗奈耶故；我是無學人，已學三藏故；我得無所有，無長衣缽故；我是最後生，望前生說故；我是豫流，入河水故；我已得果，謂得讀誦果故、或得庵沒羅果；我離五怖，無過去怖故；我斷煩惱，無過去惑故；佛聲聞眾所應獲事我已得之，謂阿笈摩等法及能善修諸根：我是大師，解說法故；我是佛陀，善覺惡事故；我是毗缽尸佛聲聞弟子，于諸佛邊盡歸依故。」說斯等語，內有詐情矯陳密說，並窣吐羅罪。若無別意如言而說，自言：「我得上人法」時，並得本
【現代漢語翻譯】 現代漢語譯本 『或者來接近我，與我交談。』 懷著虛假欺騙的想法，告訴他人。如果對方理解相信，就犯了波羅市迦（Parajika，斷頭罪）。如果說誹謗蘇畢舍遮（Subhisajja，一種鬼）鬼共同做重要的事情，就犯了窣吐羅（Sthullatyaya，粗罪）。如果說：『我已經獲得了二十種觀想：即無常觀、于無常為苦觀、于苦為空觀、于空為無我觀、厭離食物觀、對於世間沒有愛戀觀、過患觀、斷除觀、離欲觀、滅觀、死亡觀、不凈觀、青瘀觀、膀脹觀、膿流觀、蟲食觀、血涂觀、離散觀、白骨觀、觀空觀。』 每說一種都同時犯了根本罪。或者說：『我得到了四禪定、四空定、四無量心、六神通。』 此外，在阿蘭若（Aranya，寂靜處）的比丘（Bhikkhu，出家男眾）如果不被人所惱害，那就是聖人；我住在那裡也不會被惱害。又在那處住所，如果是聖人坐的殊勝座位，我也能接受那殊勝的座位。』 這些都犯了波羅市迦罪。『我正念時得到了法的自相，壓伏了煩惱』，這犯了重罪。『我對於三果（指須陀洹果、斯陀含果、阿那含果）未得而說得、或者已得而說退失』，或者用隱秘的語言說『我是學人，因為學習毗奈耶（Vinaya，戒律）的緣故；我是無學人，因為已經學習了三藏（Tipitaka，經、律、論）的緣故；我一無所有，因為沒有長衣和缽的緣故；我是最後一生，因為希望前生的緣故；我是預流（Sotapanna，入流者），因為進入河水的緣故；我已經得果，指的是得到了讀誦的果報、或者得到了庵沒羅（Amra，芒果）果；我遠離了五種怖畏，因為沒有過去的怖畏的緣故；我斷除了煩惱，因為沒有過去的迷惑的緣故；佛陀的聲聞弟子們所應該獲得的事情我已經得到了，指的是阿笈摩（Agama，聖傳）等法以及能夠很好地修習諸根：我是大師，因為能夠解釋佛法的緣故；我是佛陀，因為能夠清楚地覺悟善惡之事的緣故；我是毗缽尸佛（Vipassi Buddha，過去七佛之一）的聲聞弟子，因為在諸佛那裡完全歸依的緣故。』 說了這些話，內心懷有欺詐之情，虛假陳述，隱秘地說，都犯了窣吐羅罪。如果沒有其他意思，只是如實地說，自己說『我得到了上人法』時，都犯了根本罪。
【English Translation】 English version 『Or come to me and talk to me.』 Forming a false and deceptive thought, and telling others. If the other person understands and believes, they commit Parajika (expulsion). If they say they are slandering that Subhisajja (a type of ghost) ghost is jointly doing important things, they commit Sthullatyaya (serious offense). If they say: 『I have obtained twenty kinds of contemplation: namely, the contemplation of impermanence, the contemplation of suffering in impermanence, the contemplation of emptiness in suffering, the contemplation of no-self in emptiness, the contemplation of disgust with food, the contemplation of no delight in the world, the contemplation of drawbacks, the contemplation of cutting off, the contemplation of detachment, the contemplation of cessation, the contemplation of death, the contemplation of impurity, the contemplation of bluish discoloration, the contemplation of bloating, the contemplation of pus flowing, the contemplation of worms eating, the contemplation of blood smeared, the contemplation of disintegration, the contemplation of white bones, the contemplation of emptiness.』 Each time they speak of one, they commit the root offense. Or they say: 『I have attained the four Dhyanas (meditative states), the four formless attainments, the four immeasurables, and the six supernormal powers.』 Furthermore, if a Bhikkhu (monk) in Aranya (forest) is not disturbed by non-humans, then he is a saint; I live there and am not disturbed either. Also, in that dwelling place, if a saint sits on a sublime seat, I can also receive that sublime seat.』 All these are offenses of Parajika. 『When I am mindful, I obtain the self-nature of the Dharma, and subdue afflictions,』 this is a serious offense. 『I claim to have attained the three fruits (Sotapanna, Sakadagami, Anagami) when I have not, or I claim to have fallen back after attaining them,』 or use secret language to say 『I am a learner, because I am learning Vinaya (monastic rules); I am a non-learner, because I have already learned the Tipitaka (the three baskets of Buddhist scriptures); I have nothing, because I have no long robe or bowl; I am the last life, because I hope for the previous life; I am a Stream-enterer (Sotapanna), because I have entered the river; I have already attained the fruit, referring to the fruit of reciting, or obtained the Amra (mango) fruit; I am free from the five fears, because there is no fear of the past; I have cut off afflictions, because there is no past delusion; I have already obtained what the Buddha's disciples should obtain, referring to the Agama (traditional teachings) and the ability to cultivate the faculties well: I am a master, because I can explain the Dharma; I am a Buddha, because I can clearly awaken to good and evil; I am a disciple of Vipassi Buddha (one of the past seven Buddhas), because I have completely taken refuge in all the Buddhas.』 Saying these words, harboring deceitful feelings, falsely stating, and secretly speaking, all commit Sthullatyaya. If there is no other intention, but simply speaking truthfully, and saying 『I have attained the Dharma of superior men,』 they all commit the root offense.
罪。或云：「我得豫流而非彼果。」或云：「在某家者皆是聖人，我在彼家，然非是聖。但是聖者皆與其衣，我亦受衣，然非彼類。他人說我得豫流果，我實不得，說余果等。」類此應知：「我於今日不得俗定，過斯妙定亦復未得。我于某處獲得初定，然實不與覺分相應。」自書己名云：「得道果。」便報他云：「此作書人道，我得聖果。」此等皆得窣吐羅罪。又復苾芻如前所說，成波羅市迦。所有事業方便顯己，具殊勝德，云有苾芻有如是事得果、見天、獲勝定等，然不自言：「我即是彼。」如斯語時亦皆粗罪，成窣吐羅事，說皆惡作。若前人不解語時亦準此重輕。若是聖人，應就斯座，遂便默然，受其所請。他或告曰：「仁是婆羅門不？」答云：「我是能除眾罪故。或於六根善防護故。」「若是羅漢應取食食。」默然而受，皆窣吐羅罪，于去來等準此應說。又有釋云：「言所陳事以身相表，問時默然得他勝罪。」對人人想、或復生疑，他領解時便得本罪。對非人說時，作人想疑，得窣吐羅罪。無人有人想、或時入定、或他眠睡、或對無知、或他不領解倉卒而說，並得窣吐羅罪。無犯者，如聖者大目連記薜舍離戰勝之事，復記天雨及以生男，入無所有定聞象王聲等，並皆無犯。
何故初三他勝，先淫后殺逆次
【現代漢語翻譯】 現代漢語譯本 罪。或者有人說：『我得到了預流果（Sotapanna，須陀洹，小乘四果中的初果），但並非證得了那個果位。』或者說：『在某某家的人都是聖人，我在那家，但實際上我不是聖人。但是聖者都有他們的袈裟，我也接受了袈裟，但我不是他們那一類。』別人說我得到了預流果，我實際上沒有得到，（也可能說）其他的果位等等。類似這樣的情況應該知道：『我今天沒有得到世俗的禪定，超過這種美妙的禪定我也沒得到。我在某個地方獲得了初禪，但實際上它並不與覺悟的組成部分相應。』自己寫下自己的名字說：『得到了道果。』然後告訴別人說：『這是寫字的人得到的道，我得到了聖果。』這些都犯了窣吐羅罪（Thullaccaya，粗罪）。 又，如果比丘像前面所說的那樣，犯了波羅市迦罪（Parajika，斷頭罪，比丘戒中最重的罪）。用各種手段方便地顯示自己具有殊勝的功德，說有比丘做了這樣的事得到了果位、見到了天神、獲得了殊勝的禪定等等，但不自己說：『我就是那個人。』像這樣說話的時候，也都犯了粗罪，構成了窣吐羅罪，所說的一切都是惡作（Dukkata，輕罪）。如果前面的人不理解所說的話，也按照這個標準來判斷罪行的輕重。如果是聖人，應該來到這個座位上，然後保持沉默，接受他們的請求。別人或者告訴他說：『您是婆羅門嗎？』回答說：『我是能夠消除所有罪惡的人，或者是因為我能很好地守護六根。』『如果是阿羅漢就應該接受食物。』（聖人）沉默地接受了，都犯了窣吐羅罪，對於過去、未來等等情況，應該按照這個標準來說。 還有一種解釋說：『用身體的姿態來表達所陳述的事情，被提問時保持沉默，就犯了他勝罪（Parajika，斷頭罪）。』對人產生人的想法，或者產生懷疑，對方理解的時候就犯了本罪。對非人說話的時候，產生人的想法或者懷疑，就犯了窣吐羅罪。沒有人的地方產生有人的想法，或者（比丘）入定，或者別人在睡覺，或者對比丘一無所知的人，或者對方不理解而倉促地說，都犯了窣吐羅罪。沒有犯戒的情況，例如聖者大目犍連（Mahamoggallana）記述毗舍離（Vesali）戰勝的事情，又記述天降雨以及生男孩的事情，進入無所有定（Akiñcaññāyatana）聽到象王的聲音等等，這些都沒有犯戒。 為什麼最初的三種他勝罪，是先淫慾后殺生，順序顛倒？
【English Translation】 English version Offense. Or someone might say, 'I have attained the Sotapanna (stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism) fruit, but not that particular attainment.' Or, 'Everyone in so-and-so's family is a saint; I am in that family, but I am not actually a saint. However, saints have their robes, and I have also received robes, but I am not of their kind.' Others say I have attained the Sotapanna fruit, but I have not actually attained it, (or perhaps say) other fruits, etc. Similar to this, one should know: 'Today I have not attained mundane concentration, nor have I attained a concentration beyond that. I attained the first jhana (level of meditative absorption) somewhere, but it does not actually correspond to the factors of enlightenment.' Writing one's own name, saying, 'Attained the fruit of the path.' Then telling others, 'This is the path attained by the writer, I have attained the holy fruit.' All these constitute a Thullaccaya (grave offense). Furthermore, if a bhikkhu (Buddhist monk) as mentioned before, commits a Parajika (defeat, expulsion from the Sangha, the most severe offense for a monk). Using various means to conveniently display oneself as having superior virtues, saying that a bhikkhu did such and such a thing and attained the fruit, saw the gods, attained superior concentration, etc., but not saying oneself, 'I am that person.' Speaking like this also constitutes a grave offense, constituting a Thullaccaya offense, and everything said is a Dukkata (wrongdoing, a minor offense). If the person in front does not understand what is said, the severity of the offense should be judged according to this standard. If it is a saint, one should come to this seat, then remain silent, and accept their request. Others might tell him, 'Are you a Brahmin?' Answering, 'I am one who can eliminate all sins, or because I can well guard the six senses.' 'If you are an Arhat (one who has attained Nirvana), you should accept food.' (The saint) silently accepts, all constitute a Thullaccaya offense, and for past, future, etc. situations, one should speak according to this standard. There is also an explanation that says: 'Expressing the stated matter with bodily gestures, remaining silent when asked, constitutes a Parajika offense.' Having the thought of a person towards a person, or having doubts, when the other party understands, one commits the original offense. When speaking to a non-human, having the thought or doubt of a person, one commits a Thullaccaya offense. In a place where there is no one, having the thought that there is someone, or (the bhikkhu) enters samadhi (meditative state), or others are sleeping, or speaking to someone who knows nothing about the bhikkhu, or the other party does not understand and speaks hastily, all constitute a Thullaccaya offense. There is no offense in cases such as the venerable Maha Moggallana (one of the Buddha's chief disciples) recounting the victory of Vesali (an ancient city in India), and also recounting the rain and the birth of a boy, entering the state of nothingness (Akiñcaññāyatana) and hearing the sound of the elephant king, etc., these are all without offense. Why are the first three Parajika offenses in the order of sexual intercourse first, then killing, in reverse order?
而說，不如余處殺盜淫妄而為次第？此依犯緣前後而說。又依由前引生后故，而為次第。由不凈行便行偷盜，既行盜已遂殺怨家，殺已問時便作妄語。又復煩惱最強盛者，在前而制。此四他勝，其相云何？謂無厭離不忍不證，然無厭離最強盛者，立為初二：一、于淫慾；二、于貲財不忍故行殺、不證故妄語。
「諸大德！我已說四他勝法，苾芻於此隨犯一一事，不得與諸苾芻共住，如前後亦如是，得他勝罪，不應共住。」
諸大德等者，欲明四他勝法，若犯一一皆不合共住。問：「前是俗人無苾芻分，后時犯戒與前俗人體有別不？」答：「如前在俗，不是苾芻，后犯戒時與前無異，故云如前後亦如是。不是望其四他勝中而云前後。」結文準上，得罪應知。
第二部十三僧伽伐尸沙法之一
攝頌曰：
泄觸鄙供媒， 小房大寺謗； 非分破僧事， 隨從污慢語。
故泄精學處第一
佛在室羅伐城，時鄔陀夷苾芻由染污心，自動生支而泄不凈，此依淫事及淫煩惱，制斯學處。
「若復苾芻故心泄精，除夢中，僧伽伐尸沙。」
下之四戒亦皆同此，此初學處無女境事，雖無其事而得受樂。次二學處，謂由身語作前方便。第四矯設異途希求欲樂。第五為他淫事而
【現代漢語翻譯】 現代漢語譯本： 有人說，為什麼不把殺、盜、淫、妄按照順序排列呢？這是根據觸犯的因緣前後順序來說的。也是根據前面的行為引發後面的行為，所以按照這個順序排列。因為做了不凈的行為就會去偷盜，偷盜之後就會殺掉仇家，殺人之後被審問時就會說謊。還有，對於煩惱最強盛的，要先加以制止。這四種他勝罪，它們的相狀是怎樣的呢？就是沒有厭離心、不能忍耐、不能證悟。然而，沒有厭離心是最強盛的，所以把對淫慾和對資財的沒有厭離心放在最前面。因為不能忍耐，所以去殺人；因為不能證悟，所以說謊。
『諸位大德！我已經說了四種他勝法，比丘如果觸犯其中任何一條，都不能和諸位比丘一起居住，和之前或之後的情況一樣，犯了他勝罪，不應該一起居住。』
『諸位大德』等，是要說明四種他勝法，如果觸犯其中任何一條，都不應該一起居住。有人問：『之前是俗人，沒有比丘的身份，之後犯戒和之前的俗人身份有什麼區別嗎？』回答說：『和之前在俗時一樣，不是比丘，之後犯戒和之前沒有區別，所以說和之前或之後的情況一樣。』不是指四種他勝罪中的前後順序。總結上文，應該知道會因此而獲罪。
第二部 十三種僧伽伐尸沙法之一
攝頌說：
泄精、觸、鄙供、媒，小房、大寺、謗； 非分、破僧事，隨從、污、慢語。
因此，泄精學處是第一條。
佛陀在室羅伐城（Śrāvastī，古印度城市），當時鄔陀夷（Udayin）比丘因為被染污的心所驅使，自動勃起而泄出不凈之物，這是根據淫事和淫慾煩惱，制定了這條學處。
『如果比丘故意泄精，除了在夢中，就犯了僧伽伐尸沙罪。』
下面的四條戒律也都是如此。這條最初的學處沒有涉及女性，雖然沒有發生性行為，但是得到了性快感。接下來的兩條學處，是通過身語來做前期的準備。第四條是假裝用不同的方式來尋求性慾的快樂。第五條是爲了他人的淫事而...
【English Translation】 English version: Someone might ask, 'Why aren't killing, stealing, sexual misconduct, and lying arranged in that order?' This is based on the sequence of conditions that lead to the offenses. It's also because the former actions give rise to the latter, hence the order. Because one engages in impure conduct, one then steals; having stolen, one kills enemies; having killed, one lies when questioned. Furthermore, the most intense afflictions are restrained first. What are the characteristics of these four pārājika (pārājika, defeats) offenses? They are lack of revulsion, intolerance, and non-attainment. However, the lack of revulsion is the most intense, so the lack of revulsion towards sexual desire and wealth are placed first. Because of intolerance, one kills; because of non-attainment, one lies.
'Venerable Elders! I have spoken of the four pārājika dharmas. If a bhikṣu (bhikṣu, monk) commits any one of these, he is not allowed to live with the other bhikṣus. As before or after, he incurs a pārājika offense and should not live together.'
'Venerable Elders,' etc., is to explain the four pārājika dharmas; if one commits any one of them, one should not live together. Someone asks, 'Before, he was a layman without the status of a bhikṣu. Is there any difference between committing an offense later and his previous status as a layman?' The answer is, 'As before when he was a layman, he was not a bhikṣu. Committing an offense later is no different from before, so it is said 'as before or after.' It does not refer to the order within the four pārājika offenses.' Concluding the text, one should know that one incurs an offense.
Section Two: One of the Thirteen Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting) Dharmas
The summary verse says:
Emission, touch, base offering, pimping; small room, large temple, slander; Non-division, disrupting the Saṃgha (Saṃgha, monastic community), following, defilement, arrogant speech.
Therefore, the precept regarding emission of semen is the first.
The Buddha was in Śrāvastī (Śrāvastī, ancient Indian city). At that time, the bhikṣu Udayin (Udayin, name of a monk), driven by a defiled mind, self-stimulated his genitals and emitted impure matter. This is based on sexual activity and sexual afflictions, and this precept was established.
'If a bhikṣu intentionally emits semen, except in a dream, he commits a Saṃghāvaśeṣa offense.'
The following four precepts are also the same as this. This initial precept does not involve a female. Although there was no sexual intercourse, pleasure was received. The next two precepts involve making preliminary preparations through body and speech. The fourth is pretending to seek sexual pleasure through different means. The fifth is for the sexual affairs of others...
作方便。精有五種：謂轉輪王及灌頂太子其色青，餘子色黃。輪王大臣色赤，根已成者厚，根未成者薄，此據本性作如是說。若被女傷，或余緣損，此五種精一人容有。言除夢中者，謂除于夢，余皆得罪。夢中雖有情識，然無揩定實事可求，故不據斯以明其犯。設於覺位有流泄心，夢中泄時亦非本罪。言僧伽伐尸沙者，一、事由眾故；二、體是有餘，假眾方除，表非初重。僧伽是眾，阿伐尸沙是教，由奉眾教罪方除滅。又初之四戒體是無餘，此是有餘，以可治故。
此中犯者，苾芻為樂、或為藥等、或欲試力，于自內身、或外有情故流不凈，得眾教罪。有餘文說，設於外物非有情數，故出不凈亦犯眾教。若興方便、或捉或搦，作受樂心欲出不凈，若出者，僧伽伐尸沙；不出者，得窣吐羅。覺為方便，夢中流泄，或復翻此作心受樂；或前興方便，后乃息心；或作方便，其精欲動即便攝念，皆得粗罪。言欲動者，謂精未離本處，即此無間不凈當流，雖精未流已有變狀。或在身中而泄出者，謂精已轉動離於本處。或故作舞樂、或空里搖身、或由打筑、或因摩按、或以藥揩癢、或逆流動根、或揩氈褥、或石木瓶等、或於肉團故流不凈，並窣吐羅罪；若不泄者，皆得惡作。若於頭項耳鼻及余身份，或於青脹膿流之處泄皆本
【現代漢語翻譯】 現代漢語譯本 作方便。精有五種：謂轉輪王（cakravarti-rāja，擁有輪寶的統治者）及灌頂太子其色青，餘子色黃。輪王大臣色赤，根已成者厚，根未成者薄，此據本性作如是說。若被女傷，或余緣損，此五種精一人容有。言除夢中者，謂除于夢，余皆得罪。夢中雖有情識，然無揩定實事可求，故不據斯以明其犯。設於覺位有流泄心，夢中泄時亦非本罪。言僧伽伐尸沙（saṃghāvaśeṣa，僧殘）者，一、事由眾故；二、體是有餘，假眾方除，表非初重。僧伽（saṃgha）是眾，阿伐尸沙是教，由奉眾教罪方除滅。又初之四戒體是無餘，此是有餘，以可治故。
此中犯者，苾芻（bhikṣu，比丘）為樂、或為藥等、或欲試力，于自內身、或外有情故流不凈，得眾教罪。有餘文說，設於外物非有情數，故出不凈亦犯眾教。若興方便、或捉或搦，作受樂心欲出不凈，若出者，僧伽伐尸沙（saṃghāvaśeṣa，僧殘）；不出者，得窣吐羅（sthūla，粗罪）。覺為方便，夢中流泄，或復翻此作心受樂；或前興方便，后乃息心；或作方便，其精欲動即便攝念，皆得粗罪。言欲動者，謂精未離本處，即此無間不凈當流，雖精未流已有變狀。或在身中而泄出者，謂精已轉動離於本處。或故作舞樂、或空里搖身、或由打筑、或因摩按、或以藥揩癢、或逆流動根、或揩氈褥、或石木瓶等、或於肉團故流不凈，並窣吐羅（sthūla，粗罪）罪；若不泄者，皆得惡作。若於頭項耳鼻及余身份，或於青脹膿流之處泄皆本
【English Translation】 English version For convenience. There are five kinds of semen: that of a cakravarti-rāja (wheel-turning king) and an anointed crown prince is blue, while that of other sons is yellow. The semen of a wheel-turning king's ministers is red. Semen is thick in those whose roots are developed, and thin in those whose roots are not yet developed. This is said according to their inherent nature. If one is injured by a woman or harmed by other causes, one person may have all five kinds of semen. 'Except in dreams' means that except in dreams, all other instances are offenses. Although there is consciousness in dreams, there is no fixed reality to be found, so this is not used to determine an offense. If there is a desire for emission while awake, emission in a dream is not the primary offense. Saṃghāvaśeṣa (remaining with the sangha) means: first, the matter is due to the sangha; second, the substance is residual, and can only be removed by the sangha, indicating that it is not a primary offense. Saṃgha means assembly, and āvaśeṣa means teaching; the sin is only extinguished by following the teachings of the sangha. Furthermore, the first four precepts are without remainder, while this is with remainder, because it can be remedied.
Among these offenses, if a bhikṣu (monk) intentionally emits semen for pleasure, for medicinal purposes, or to test his strength, whether within his own body or in relation to another sentient being, he commits an offense requiring formal meeting of the sangha. Some texts say that if he emits semen onto an external object that is not a sentient being, he also commits an offense requiring formal meeting of the sangha. If he engages in means, such as grasping or squeezing, with the intention of experiencing pleasure and emitting semen, if he emits, it is a saṃghāvaśeṣa (remaining with the sangha) offense; if he does not emit, he commits a sthūla (serious) offense. If he uses means while awake and emits in a dream, or if he reverses this and experiences pleasure in his mind, or if he initially engages in means but then stops the thought, or if he engages in means and immediately recollects himself when the semen is about to move, he commits a serious offense. 'About to move' means that the semen has not yet left its original place, but the impure substance is about to flow immediately, and although the semen has not yet flowed, there has already been a change. If it is emitted while in the body, it means that the semen has already moved and left its original place. If he intentionally engages in dancing and music, or shakes his body in empty space, or due to striking or pressing, or by rubbing with medicine to relieve itching, or by moving the root against the flow, or by rubbing against felt or bedding, or stone or wooden bottles, or against a lump of flesh, and thus emits semen, he commits a sthūla (serious) offense; if he does not emit, he commits a duṣkṛta (wrongdoing). If he emits from the head, neck, ears, nose, or other parts of the body, or from a place that is blue, swollen, or oozing pus, it is a primary
罪。齊何名為流泄不凈？謂身中流泄。若捉他生支故出不凈，或時量度自己生支，或手捉搦為樂摩觸故令興起，並得窣吐羅罪。若有染心看自生支，得惡作罪。無犯者，因搔疥癢，遂乃流泄。若趒坑、若急走、若揩髀、若觸衣、若念故二、若見愛境、若入浴室受揩摩時、或復倉卒觸著女身，猛盛煩惱即便流泄。如難陀苾芻，或母子相遇不覺抱持，此皆無犯。若多欲者聽畜皮囊羊鹿等皮，熟之令軟內安沙等，施帶繫腰；不應著入眾中及香臺處並制底畔睇，應洗令凈，曬曝使干勿令臭壞。若闕事者，應更畜一屏處舉持。
觸女學處第二
佛在室羅伐城，時鄔陀夷苾芻有女人來共觀房宇，因與說法便生染心，觸彼女身隨意取樂事惱同前，制斯學處。
「若復苾芻以染纏心，與女人身相觸、若捉手、若捉臂、若捉髮、若觸，一一身份作受樂心者，僧伽伐尸沙。」
以染纏心者，自有染心而非是纏，應為四句：第一句者，謂心生染著；第二句者，謂於前境起愛縛心；第三句者，二事俱有；第四句者，謂除前相。女人者，謂可共交會，于彼身份復無傷損。手謂腕前。臂謂腕后。發謂頭髮及系發衣。此中犯者，先有染心、堪行淫女，一一身份復無衣隔，于其九事悉皆有犯，謂觸、極觸、憑、捉、牽、曳、上
【現代漢語翻譯】 現代漢語譯本： 罪。什麼叫做『流泄不凈』？指的是身體中精液流出。如果爲了性快感而觸控其他人的生殖器導致精液流出，或者有時測量自己的生殖器，或者用手抓握玩弄以求快樂而摩擦，導致精液流出，都犯僧殘罪（Sànghāvaśeṣa）。如果心懷淫念觀看自己的生殖器，則犯惡作罪（Duṣkṛta）。以下情況不構成犯罪：因為搔抓疥瘡瘙癢，以致精液流出；或者跳過坑，或者快速行走，或者摩擦大腿，或者碰到衣服，或者故意憶念性事，或者見到愛慕的對象，或者進入浴室接受按摩時，或者突然碰到女人的身體，強烈的煩惱導致精液流出。例如難陀（Nanda）比丘，或者母親和兒子相遇時不自覺地擁抱，這些都不構成犯罪。如果慾望強烈的人，可以允許使用皮囊，用羊皮或鹿皮等，將其鞣製柔軟，內部填充沙子等物，用帶子繫在腰間；不應該帶著進入大眾聚集的地方以及香臺處和佛塔附近，應該清洗乾淨，曬乾，不要使其發臭腐爛。如果缺少了，應該再準備一個，在隱蔽的地方舉起使用。
觸女學處第二
佛陀在室羅伐城（Śrāvastī）時，鄔陀夷（Udayin）比丘有女人來一起觀看房屋，因此為她說法，卻生起了淫染之心，觸控她的身體，隨意地進行取樂之事，煩惱如同之前一樣，因此制定了這個學處。
『如果再有比丘以被淫慾纏縛的心，與女人的身體互相接觸，無論是拉手、拉胳膊、拉頭髮、或者觸控，對每一個身體部位都生起享受快樂的心，犯僧伽伐尸沙（Saṃghāvaśeṣa）。』
『以染纏心』，指的是自己有淫染之心，但並非被完全纏縛，應該分為四句來解釋：第一句，指的是心中生起淫染執著；第二句，指的是對於眼前的對象生起愛戀束縛之心；第三句，指的是兩種情況都存在；第四句，指的是排除以上情況。『女人』，指的是可以進行性交合的對象，並且對她的身體沒有造成傷害。『手』指的是手腕之前的部分。『臂』指的是手腕之後的部分。『發』指的是頭髮以及系頭髮的衣物。此處的犯戒情況是，先有淫染之心，並且可以進行性行為，每一個身體部位都沒有衣服的阻隔，對於其中的九種情況都會構成犯罪，包括觸碰、極度觸碰、依靠、拉、牽、拽、上舉。
【English Translation】 English version: Offense. What is called 'emission of impurity'? It refers to the emission of semen from the body. If one touches another's genitals for pleasure, causing emission, or sometimes measures one's own genitals, or grasps and fondles them for pleasure, causing arousal and emission, one commits a Saṃghāvaśeṣa offense. If one looks at one's own genitals with lustful thoughts, one commits a Duṣkṛta offense. There is no offense if emission occurs due to scratching a scabies itch; or jumping over a pit; or walking quickly; or rubbing the thigh; or touching clothing; or intentionally recalling sexual thoughts; or seeing a beloved object; or entering a bathhouse and receiving massage; or suddenly touching a woman's body, and intense defilements cause emission. Like the Bhikṣu Nanda, or a mother and son meeting and unknowingly embracing, these are all without offense. If one is very lustful, one is allowed to keep a leather bag, made of softened sheep or deer skin, filled with sand or similar materials, and tied around the waist with a belt; one should not wear it into gatherings, or to the incense altar, or near stupas. It should be washed clean, dried in the sun, and not allowed to become smelly or rotten. If one is lacking, one should keep another one in a secluded place to hold and use.
The Second Training Rule on Touching a Woman
When the Buddha was in Śrāvastī (city), the Bhikṣu Udayin (name of a Bhiksu) had a woman come to view the monastery with him. He preached the Dharma to her, but lust arose in his mind. He touched her body and engaged in pleasurable acts as before, causing the same troubles. Therefore, this training rule was established.
'If a Bhikṣu, with a mind entangled in lust, touches the body of a woman, whether it be taking her hand, taking her arm, taking her hair, or touching any part of her body, with the intention of experiencing pleasure, it is a Saṃghāvaśeṣa offense.'
'With a mind entangled in lust' refers to having lustful thoughts, but not being completely entangled. It should be explained in four ways: The first refers to the mind giving rise to lustful attachment; the second refers to the mind giving rise to loving attachment towards the object before it; the third refers to both situations being present; the fourth refers to excluding the above situations. 'Woman' refers to someone with whom sexual intercourse is possible, and no harm is done to her body. 'Hand' refers to the part before the wrist. 'Arm' refers to the part after the wrist. 'Hair' refers to the hair and the clothing used to tie the hair. The offense here occurs when there is first a lustful mind, and sexual intercourse is possible, and each part of the body is not covered by clothing. Among the nine actions, all constitute an offense, including touching, extreme touching, leaning on, taking, pulling, dragging, and lifting up.
、下、遍抱。觸謂以手創相觸著。極觸即是頻頻摩觸。憑謂身相倚著。捉謂以手捉持。牽謂從遠牽來。曳謂近處曳取。上謂從下舉上。下即從上擎下。遍抱即是總急抱持。若苾芻于女人處，為斯九事作受樂心，鹹得眾教。若擬行不凈行，雖無衣隔觸彼女身，得窣吐羅罪。若一身壞、若二俱壞、若身多癬疥、若欲觸此而誤觸彼、若以發毛爪齒而觸發毛爪齒及乾枯骨、若復生疑為此為彼、若觸入滅盡定苾芻尼、若觸青瘀乃至骨鎖，皆犯窣吐羅罪。苾芻染心觸女，彼轉成男、或時自轉、或二俱轉，得窣吐羅等罪、或波羅市迦罪。苾芻觸男，彼轉成女，得眾教罪。或時自轉或二俱轉，得罪同前。想轉不轉及尼觸女男，罪有重輕隨事廣說。如是應知，無堪小女、丈夫、半擇迦，無物隔者，並窣吐羅罪。若有物隔並傍生類，鹹得惡作。人女人女想，若復生疑，染意觸時，並得本罪。非人女人女想疑，吐羅。人女非人女想，惡作罪。二形之人若女強者，得僧伽伐尸沙。若異此者，但得粗罪。母女、姊妹作受樂心觸彼身時，亦得粗罪，由羞慚境樂想不生；若無羞慚即得本罪。若於女根以腳指蹴，若土瓦打，皆得吐羅。凡諸苾芻不應畫作女人形狀及余有情，皆惡作罪。其無犯者，若圖白骨、若畫髑髏、若香泥畫地為眾花彩、若無染心觸母
【現代漢語翻譯】 現代漢語譯本： 下、遍抱：『觸』指的是用手開始互相接觸。『極觸』就是頻繁地摩擦接觸。『憑』指的是身體互相依靠。『捉』指的是用手抓住。『牽』指的是從遠處拉過來。『曳』指的是在近處拖拉。『上』指的是從下往上舉。『下』指的是從上往下拿。『遍抱』指的是完全且緊密地抱住。如果比丘對比丘尼做出這九種行為並心生享樂，都會犯眾教罪（僧殘罪）。如果想要行不凈行，即使沒有衣服隔開而觸碰到她的身體，也會犯窣吐羅罪（粗罪）。如果一方身體損壞，或者雙方都損壞，或者身上有很多癬疥，或者想要觸控此人卻錯誤地觸碰到彼人，或者用頭髮、毛髮、指甲、牙齒去觸碰毛髮、指甲、牙齒以及乾枯的骨頭，或者又懷疑是此人還是彼人，或者觸碰到入滅盡定的比丘尼，或者觸碰到青瘀甚至只剩下骨頭的屍體，都會犯窣吐羅罪（粗罪）。比丘以染污心觸控女人，如果對方轉變成男人，或者自己轉變成男人，或者雙方都轉變成男人，會犯窣吐羅罪（粗罪）等罪，或者波羅市迦罪（斷頭罪）。比丘觸控男人，如果對方轉變成女人，會犯眾教罪（僧殘罪）。或者自己轉變成女人，或者雙方都轉變成女人，所犯罪行與之前相同。想轉變或不轉變，以及比丘尼觸控女人或男人，罪行的輕重根據具體情況詳細說明。應當知道，對於沒有效能力的小女孩、丈夫、半擇迦（太監），以及沒有物體隔開的情況，都犯窣吐羅罪（粗罪）。如果有物體隔開，或者觸碰的是傍生類（動物），都會犯惡作罪（單墮罪）。把人想成女人或把女人想成人，或者又產生懷疑，在以染污的心意觸控時，都會犯原本的罪行。把非人想成女人或把女人想成非人，產生懷疑，犯吐羅罪（粗罪）。把人想成非人或把非人想成人，犯惡作罪（單墮罪）。雙性人如果是女性特徵更強，會犯僧伽伐尸沙罪（僧殘罪）。如果不是這樣，只會犯粗罪。對比丘尼的母親、姐妹產生享樂之心並觸控她們的身體時，也會犯粗罪，因為有羞恥感，享樂的想法不會產生；如果沒有羞恥感，就會犯原本的罪行。如果用腳趾踢女人的性器官，或者用土塊瓦片打，都會犯吐羅罪（粗罪）。所有比丘都不應該畫女人的形狀以及其他有情眾生的形狀，都會犯惡作罪（單墮罪）。沒有犯戒的情況是：如果畫白骨，或者畫骷髏，或者用香泥在地上畫出各種花紋，或者沒有染污的心去觸控母親。
【English Translation】 English version: 『Down, all-around embrace』: 『Touch』 refers to initiating contact with the hand. 『Extreme touch』 is frequent rubbing contact. 『Leaning』 refers to bodies leaning against each other. 『Grasping』 refers to holding with the hand. 『Pulling』 refers to pulling from a distance. 『Dragging』 refers to dragging from nearby. 『Up』 refers to lifting from below. 『Down』 refers to taking down from above. 『All-around embrace』 refers to completely and tightly embracing. If a Bhiksu (monk) engages in these nine actions with a woman and experiences pleasure, they will all incur a Sanghavasesa offense (a serious offense requiring a meeting of the Sangha). If intending to engage in impure conduct, even without clothing separating them while touching her body, it constitutes a Sthullatyaya offense (a grave offense). If one's body is damaged, or both are damaged, or if there are many skin diseases, or if intending to touch one person but mistakenly touching another, or using hair, nails, or teeth to touch hair, nails, teeth, or dried bones, or if there is doubt whether it is this person or that person, or touching a Bhiksuni (nun) in Nirodha-Samapatti (cessation of perception and sensation), or touching a bruised or even skeletal corpse, all constitute a Sthullatyaya offense (a grave offense). If a Bhiksu touches a woman with a defiled mind, and she transforms into a man, or he transforms into a man, or both transform into men, it results in a Sthullatyaya offense (a grave offense) or a Parajika offense (defeat, expulsion). If a Bhiksu touches a man, and he transforms into a woman, it results in a Sanghavasesa offense (a serious offense requiring a meeting of the Sangha). Or if he transforms into a woman, or both transform into women, the offense is the same as before. Whether there is a transformation in thought or not, and whether a Bhiksuni touches a woman or a man, the severity of the offense is explained in detail according to the specific circumstances. It should be known that touching a minor girl without capacity, a husband, a eunuch, or without any intervening object, all constitute a Sthullatyaya offense (a grave offense). If there is an intervening object, or if the touch involves an animal, it results in a Dushkrta offense (an offense of wrong-doing). Thinking of a person as a woman or a woman as a person, or if there is doubt, and touching with a defiled intention, all incur the original offense. Thinking of a non-human as a woman or a woman as a non-human, with doubt, incurs a Sthullatyaya offense (a grave offense). Thinking of a person as a non-human or a non-human as a person, incurs a Dushkrta offense (an offense of wrong-doing). If a hermaphrodite is predominantly female, it incurs a Sanghavasesa offense (a serious offense requiring a meeting of the Sangha). If not, it only incurs a grave offense. When having thoughts of enjoyment towards a Bhiksuni's mother or sisters and touching their bodies, it also incurs a grave offense, because shame prevents the arising of thoughts of enjoyment; if there is no shame, the original offense is incurred. If kicking a woman's genitals with a toe, or hitting with earth or tiles, it all constitutes a Sthullatyaya offense (a grave offense). All Bhiksus should not draw the form of a woman or other sentient beings, as it all constitutes a Dushkrta offense (an offense of wrong-doing). There is no offense if drawing white bones, or drawing a skull, or drawing various floral patterns on the ground with fragrant mud, or touching one's mother without defiled intention.
女姊妹等、若復于余作母等想、或若觸時心同觸地、若復好心欲觀女身冷熱堅軟。
若女墮火中、若見食毒藥、持刀自害、若墮坑陷、若見水漂皆應救濟，拯溺行法今當說之。若見女人被水漂溺，自有力者應可救濟，勿生染念，作母女想而牽取之。若被溺人不能動轉，應于沙土上合面安置，然須看守不得棄去。苾芻不應逼近而住，有緣去時令他看守。其誦業者應誦經，若習定者應攝念，或囑牧人而為觀守，方行求食，食已還可撿看死活，事須審諦。五種傍生可憑渡河，謂是象、馬、牛、水牛、牦牛。若牸傍生不應憑渡，若持浮囊以充利涉，囊須染熟不應彩畫。若母來抱、若女坐懷中、若卒倒地墮女人上、若於迮路口觸女肩，此皆無犯。入乞食時，應須用意，女有欲意，乞水飲時，以手逼口而飲水者，苾芻不應連注與水，或令掬飲待盡更傾。若異此者，便得惡作。女無染心連注，無犯。
說鄙惡語學處第三
佛在室羅伐城，時鄔陀夷苾芻見諸女人入寺中看，共為鄙語染心調弄，因招譏丑，事惱同前，制斯學處。
「若復苾芻以染纏心，共女人作鄙惡不軌，淫慾相應語如夫妻者，僧伽伐尸沙。」
染纏義如上。
女人者，謂是人女，解善惡言，此中為顯過失故、共相故、自相故、譬
【現代漢語翻譯】 現代漢語譯本 比丘尼等，如果對比丘尼生起母親等的想法，或者接觸時內心如同接觸地面一般（不起貪念），或者以好的心態觀察女人的身體是冷是熱、是堅硬是柔軟。 如果女人掉入火中，或者看見女人吃毒藥，持刀自殺，或者掉入坑陷，或者看見被水漂流，都應該救濟。現在應當講述救助溺水者的行爲規範。如果看見女人被水漂溺，自身有能力就應該救濟，不要生起染污的念頭，應當作母親或女兒想而拉她上來。如果被溺水的人不能動彈，應當在沙土上讓她面部朝上安置，然後必須看守，不得丟棄離開。比丘不應該逼近而住，有事離開時要找人看守。誦經的比丘應該誦經，修習禪定的比丘應該攝心正念，或者囑託牧牛人幫忙照看，然後才去乞食，吃完飯後還要回來檢視溺水者的死活，事情必須仔細審察。五種傍生（動物）可以用來渡河，它們是大象（Hasti），馬（Asva），牛（Go），水牛（Mahisa），牦牛（Camari）。如果是母的傍生，不應該騎乘渡河。如果使用浮囊來便利涉水，浮囊必須染色成熟，不應該彩繪。如果母親來擁抱，或者女兒坐在懷中，或者突然倒地壓在女人身上，或者在狹窄的路口碰到女人的肩膀，這些都沒有犯戒。進入村落乞食時，應該注意自己的心念，如果女人有情慾的想法，乞討水喝時，用手摀住嘴巴喝水，比丘不應該連續不斷地給她倒水，或者讓她用手捧著喝，等喝完再倒。如果不是這樣，就犯了惡作罪。如果女人沒有染污心而連續倒水，就沒有犯戒。 說鄙惡語學處第三 佛陀住在室羅伐城（Sravasti），當時鄔陀夷（Udayin）比丘看見許多女人進入寺院觀看，就用下流的言語，以染污心調戲她們，因此招致譏諷和醜聞，事情和之前一樣令人煩惱，所以佛陀制定了這條學處。 『如果比丘以被染污的心纏繞，和女人說下流、不正當的，與淫慾相應的言語，如同夫妻之間的對話，就犯僧伽伐尸沙（Samghavasesa）。』 染纏的含義如上所述。 女人，指的是人類的女子，能夠理解善惡的言語。這裡是爲了顯示過失的緣故，共同的緣故，自身的緣故，譬喻的緣故。
【English Translation】 English version Nuns, if they think of other nuns as mothers, or if their minds are like touching the ground when they touch (without greed), or if they observe a woman's body with a good intention to see if it is cold or hot, hard or soft. If a woman falls into a fire, or if they see a woman eating poison, committing suicide with a knife, or falling into a pit, or if they see her being swept away by water, they should all be rescued. Now I will explain the rules for rescuing those who are drowning. If they see a woman drowning in water, they should rescue her if they have the ability, without generating defiled thoughts, and should think of her as a mother or daughter when pulling her up. If the drowning person cannot move, they should lay her face up on the sand, and then they must watch over her and not abandon her. A Bhikkhu should not stay too close, and if they have to leave, they should find someone to watch over her. A Bhikkhu who recites scriptures should recite scriptures, and a Bhikkhu who practices meditation should focus their mind, or they can entrust a cowherd to watch over her, and then go to beg for food. After eating, they should return to check if the drowning person is dead or alive, and the matter must be carefully examined. Five kinds of animals can be used to cross a river: elephants (Hasti), horses (Asva), cows (Go), buffaloes (Mahisa), and yaks (Camari). Female animals should not be ridden across the river. If using a floatation device to facilitate crossing, the floatation device must be dyed and prepared, and should not be painted. If a mother comes to embrace, or a daughter sits in the lap, or if one suddenly falls and lands on a woman, or if one touches a woman's shoulder in a narrow passage, none of these are offenses. When entering a village to beg for food, one should be mindful of one's thoughts. If a woman has lustful thoughts, and covers her mouth with her hand while drinking water when begging for water, a Bhikkhu should not pour water for her continuously, or let her cup the water with her hands and wait until she finishes drinking before pouring more. If it is not done this way, one commits a Dukkaṭa offense. If a woman pours water continuously without defiled thoughts, there is no offense. The Third Training Rule on Speaking Vulgar Words The Buddha was staying in Sravasti (Sravasti). At that time, the Bhikkhu Udayin (Udayin) saw many women entering the monastery to watch, and he teased them with vulgar words and defiled thoughts, thus causing ridicule and scandal. The matter was as troublesome as before, so the Buddha established this training rule. 『If a Bhikkhu, with a mind entangled in defilement, speaks vulgar, improper, and lustful words to a woman, like the conversations between husband and wife, he commits a Samghavasesa (Samghavasesa) offense.』 The meaning of 'entangled in defilement' is as described above. Woman refers to a human female who can understand words of good and evil. Here, it is for the sake of showing faults, common causes, personal causes, and metaphors.
喻故。過失者，謂說鄙惡言自體及因皆是雜染，現是鄙穢當墮惡趣故。共相者，謂作不軌言軌則，上人之所棄故，共知是非法。自相者，淫慾相應之言。譬喻者，謂如夫妻。此中犯者有九種，言皆得本罪。苾芻染心對有知人女，善說、惡說，直乞、方便乞，直問、曲問、若引事、若讚歎、若瞋罵，於斯九事一一若與鄙惡之言，合而說者，犯僧伽伐尸沙。若彼不聞、或聞而不解，若無鄙惡字者，得窣吐羅罪。如是人女來對苾芻說斯九事，染心而受隨言應答，共說不軌，亦得本罪。言善說者，汝三瘡門實是可愛。言惡說者，汝三瘡門不是好物。言直乞者，汝來共我行如是如是事。方便乞者，顯有愛心我當於汝極生愛念。言直問者，若有女人作如是事，此女必為男子愛重，汝今亦可作如是事，我當愛汝。言曲問者，若有女人作如是事，為男所愛，汝今頗能為斯事？不問其委曲故，名曲問。言引事者，某甲女人已先共我為如是事，汝今共我亦應作之。言讚歎者，姊妹若能共我作如是事，當招天樂。言瞋罵者，說鄙惡語而為罵詈，謂正說交會鄙惡之言，皆得本罪。若更有餘言說，與淫慾法交會之言相參涉者，亦得本罪。若為他作鄙惡之語，若遣使、若傳說、若書印、手印、若言：「汝根缺壞是罪惡物，可共我交，與我同臥，汝之
【現代漢語翻譯】 現代漢語譯本： 舉例說明。過失是指，說粗俗下流的言語，其本身以及產生的原因都是污穢的，現在是卑賤污穢的，將來會墮入惡道。共同的特徵是指，說不合規矩的言語，這種行為是上等人所拋棄的，大家都知道這是非法的。自身的特徵是指，與淫慾相應的言語。譬喻是指，比如夫妻之間的言語。在這種情況下，如果犯戒，共有九種情況，說了這些話都會犯根本罪。比丘如果心懷染污，面對一個知人事的女子，無論是善意的說、還是惡意的說，直接乞求、還是委婉乞求，直接詢問、還是委婉詢問，或者引用事例、或者讚美、或者嗔罵，在這九種情況下，每一種如果說了粗俗下流的言語，並且結合在一起說，就犯僧伽伐尸沙（僧殘罪）。如果對方沒有聽到、或者聽到了但不理解，或者沒有粗俗下流的字眼，就犯窣吐羅罪（墮罪）。同樣，如果這個女子對比丘說這九種情況，比丘心懷染污地接受，並且隨她的話語應答，共同說不合規矩的言語，也犯根本罪。所說的『善意的說』是指，『你的三個瘡口確實很可愛』。所說的『惡意的說』是指，『你的三個瘡口不是什麼好東西』。所說的『直接乞求』是指，『你來和我做這樣這樣的事情』。所說的『委婉乞求』是指，『表現出愛慕之心，說我會對你極度愛戀』。所說的『直接詢問』是指，『如果有女人做這樣的事情，這個女人一定會被男人愛重，你現在也可以做這樣的事情，我會愛你的』。所說的『委婉詢問』是指，『如果有女人做這樣的事情，會被男人所愛，你現在能做這樣的事情嗎？』因為沒有問清楚詳細情況，所以稱為委婉詢問。所說的『引用事例』是指，『某某女人已經先和我做過這樣的事情，你現在也應該和我做』。所說的『讚美』是指，『姊妹如果能和我做這樣的事情，將會招來天上的快樂』。所說的『嗔罵』是指，說粗俗下流的言語來進行謾罵，也就是直接說交合的粗俗下流的言語，都會犯根本罪。如果還有其他的言語，與淫慾之法交合的言語相互摻雜，也會犯根本罪。如果替別人說粗俗下流的言語，無論是派遣使者、還是傳遞訊息、還是書寫信件、手勢，或者說：『你的根部殘缺損壞，是個罪惡的東西，可以和我交合，和我同睡，你的』
【English Translation】 English version: For example. 'Fault' refers to speaking vulgar and base words, the very nature of which, and the causes of which, are defiled. They are presently base and filthy, and will lead to evil destinies. 'Common characteristic' refers to speaking words that violate regulations, which are rejected by superior people, and everyone knows are unlawful. 'Self-characteristic' refers to words corresponding to lust. 'Metaphor' refers to, for example, words between husband and wife. In this case, if one violates the precepts, there are nine situations, and speaking these words will incur the fundamental offense. If a Bhikshu (monk), with a defiled mind, faces a woman who knows things, whether speaking kindly or maliciously, directly begging or indirectly begging, directly asking or indirectly asking, or citing examples, or praising, or scolding, in each of these nine situations, if one speaks vulgar and base words, and combines them together, one commits Sanghavasesa (a formal meeting of the Sangha is required for absolution). If the other party does not hear, or hears but does not understand, or if there are no vulgar and base words, one commits Thullaccaya (an offense requiring confession). Similarly, if this woman speaks these nine situations to the Bhikshu, and the Bhikshu accepts with a defiled mind, and answers according to her words, jointly speaking words that violate regulations, one also commits the fundamental offense. 'Speaking kindly' refers to saying, 'Your three sores are indeed lovely.' 'Speaking maliciously' refers to saying, 'Your three sores are not good things.' 'Directly begging' refers to saying, 'Come and do such and such things with me.' 'Indirectly begging' refers to 'expressing affection, saying I will have extreme affection for you.' 'Directly asking' refers to saying, 'If a woman does such things, this woman will surely be loved by men, you can also do such things now, and I will love you.' 'Indirectly asking' refers to saying, 'If a woman does such things, she will be loved by men, can you do such things now?' Because the detailed situation is not asked clearly, it is called indirect asking. 'Citing examples' refers to saying, 'So-and-so woman has already done such things with me before, you should also do them with me now.' 'Praising' refers to saying, 'Sister, if you can do such things with me, you will attract heavenly bliss.' 'Scolding' refers to using vulgar and base words to scold, that is, directly speaking vulgar and base words of intercourse, all incur the fundamental offense. If there are other words, mixed with words of intercourse with lustful dharmas, one also commits the fundamental offense. If one speaks vulgar and base words for others, whether sending a messenger, or transmitting messages, or writing letters, gestures, or saying: 'Your root is broken and damaged, it is a sinful thing, you can have intercourse with me, sleep with me, your'
所愛可共分張。」然此不與鄙惡之字葉婆合說，若對入滅定尼、若告彼云：「姊妹！與我葉縛。」女人解意。若見苾芻尼著好衣服，作如是語：「姊妹汝著淫服，欲覓丈夫。」若言：「少女！汝若不能忍欲事者，何不以熱火頭內女根中？」若復語言：「汝可共畜生行如是事，汝腰下物可持與我，汝所愛物宜應惠我。」女人解意，答言：「我今現辦。」若言：「可與我水。」女云：「無水。」苾芻報言：「汝即是水。如是乃至可與我餅，汝即是餅。」然彼女人知曉其意，女人問言：「何意不樂？」答言：「由欲得汝。」若人稟性好為鄙語，若對大男及大扇侘，實無有女作有女想說鄙惡語，此等皆得窣吐羅罪。若小男、小扇侘、若傍生類，實有女人作無女想，得惡作罪。若心無簡別，隨有女人，即得本罪。若作局心對彼不言、對斯當說，若有彼者得窣吐羅。實是鄙語作非鄙想者，無犯。鄙語鄙語想疑、人女人女想疑，僧伽伐尸沙。非人人想疑，吐羅。人非人想，惡作罪。有餘處說，若有女人說鄙惡語，以言領受情歡其事，雖不自說鄙惡之言，亦得本罪。若說葉縛時意道糠麥，設道葉婆之言及余鄙語。若於方俗不諱此言者，說皆無犯。◎
◎索供養學處第四
佛在室羅伐城，亦由鄔陀夷苾芻，從他女人求索供養
【現代漢語翻譯】 現代漢語譯本： 『所愛可以共同分享。』然而，這句話不與『鄙惡』的字眼相合。如果對著入滅定的比丘尼，或者告訴她說：『姐妹！和我交合。』女人明白其意。如果看見比丘尼穿著華麗的衣服，就說這樣的話：『姐妹，你穿著淫蕩的衣服，想要尋找丈夫。』如果說：『少女！你如果不能忍受性慾之事，為什麼不把燒紅的火頭塞進你的女根中？』如果又說：『你可以和畜生做這樣的事，你腰下的東西可以給我，你所愛的東西應該施捨給我。』女人明白其意，回答說：『我現在就辦。』如果說：『可以給我水嗎？』女人說：『沒有水。』比丘回答說：『你就是水。』像這樣乃至說『可以給我餅嗎？』『你就是餅。』然而那個女人知道他的意思，女人問：『為什麼不高興？』回答說：『因為想要得到你。』如果有人天性喜歡說下流話，如果對著成年男子和大宦官，實際上沒有女人卻假想有女人而說下流話，這些都犯窣吐羅罪（Sthullatyaya，粗罪）。如果是小男孩、小宦官、或者傍生類，實際上有女人卻假想沒有女人，得惡作罪（Dushkrta，悔過罪）。如果心中沒有分別，隨便對著任何女人，就得本罪（Siksamana，學戒女所犯之罪）。如果作侷限的心，對著這個人不說，對著那個人才說，如果有那個人就得窣吐羅罪。實際上是下流話卻假想不是下流話，沒有犯戒。下流話下流話的疑惑，人女人女人的疑惑，僧伽伐尸沙（Sanghavasesa，僧殘罪）。非人人的疑惑，吐羅（Thullaccaya，粗罪）。人非人的想法，惡作罪。在其他地方說，如果有女人說下流話，以言語領受並且喜歡這件事，即使不自己說下流話，也得本罪。如果說『葉縛』（Yapana，交合）的時候，心裡想的是糠麥，或者說『葉婆』（Yaba，交合）之類的話以及其他下流話。如果在地方風俗不忌諱這些話的地方，說了都沒有犯戒。 ◎索供養學處第四 佛在室羅伐城（Sravasti，舍衛城），也是由於鄔陀夷（Udayin）比丘，向其他女人求索供養。
【English Translation】 English version: 'What is loved can be shared.' However, this does not accord with the word 'despicable.' If addressing a Bhikshuni (female monastic) in meditative absorption, or saying to her, 'Sister! Have intercourse with me,' and the woman understands the meaning. If seeing a Bhikshuni wearing fine clothes, and saying such words as, 'Sister, you are wearing lewd clothes, wanting to find a husband.' If saying, 'Young woman! If you cannot endure sexual desire, why not insert a burning hot iron into your vagina?' If further saying, 'You can engage in such acts with animals, your thing below your waist can be given to me, what you love should be bestowed upon me.' The woman understands the meaning, replying, 'I will arrange it now.' If saying, 'Can you give me water?' The woman says, 'There is no water.' The Bhikshu replies, 'You are water.' Likewise, even saying, 'Can you give me bread?' 'You are bread.' However, that woman knows his meaning, the woman asks, 'Why are you not happy?' Replying, 'Because I want to obtain you.' If a person is by nature fond of using vulgar language, if addressing a grown man or a large eunuch, actually without a woman but imagining there is a woman and speaking vulgar words, all these incur a Sthullatyaya (gross offense). If it is a small boy, a small eunuch, or an animal, actually there is a woman but imagining there is no woman, one incurs a Dushkrta (offense of wrong-doing). If there is no discrimination in the mind, and it is directed towards any woman, one incurs the original offense (Siksamana, offense committed by a novice nun). If making a limited intention, not speaking to this person, but speaking to that person, if there is that person, one incurs a Sthullatyaya. Actually it is vulgar language but imagining it is not vulgar, there is no offense. Vulgar language with doubt about vulgar language, a person with doubt about a woman, a woman with doubt about a woman, Sanghavasesa (formal meeting offense). Doubt about a non-person, Thullaccaya (grave offense). A person with a non-person thought, Dushkrta (offense of wrong-doing). It is said elsewhere, if a woman speaks vulgar language, receiving it with words and enjoying the matter, even if not speaking vulgar words herself, she also incurs the original offense. If saying 'Yapana' (intercourse) with the intention of thinking of chaff and wheat, or saying words like 'Yaba' (intercourse) and other vulgar words. If in a local custom these words are not taboo, speaking them incurs no offense. ◎ The Fourth Training Rule on Soliciting Offerings The Buddha was in Sravasti (舍衛城), also due to the Bhikshu Udayin (鄔陀夷), soliciting offerings from other women.
，事惱同前，制斯學處。
「若復苾芻，以染纏心，于女人前自嘆身言：『姊妹！若苾芻與我相似，具足尸羅有勝善法，修梵行者，可持此淫慾法而供養之。』若苾芻如是語者，僧伽伐尸沙。」
此中索供養者，謂供給身。言具尸羅者，謂戒蘊圓滿。有勝善法者，謂定蘊具足，由此清凈諸德圓滿故，如善好金。言梵行者，謂與慧蘊相應，梵謂涅槃，此行能趣故言梵行，梵之行故名為梵行。又善法者，少欲等德共相應故。總論犯相有十八種，謂自說言，我是最、勝、殊、妙、賢、善、應供、可愛、廣博、極最、極勝、極殊、極妙、極賢、極善、極應供、極可愛、極廣博，意顯己身善法圓滿，于諸供中是其最故；稱揚如來弟子勝德故，余供養中是殊異故；是質直心所生起故；是黠慧性所出生故；是樂法心所發起故；有此法人乃是王等所供養故；有好名稱遍諸方故；是勝功德所住處故，如其次第隨配前九。即於此九事有超絕，更加極言覆成其九，此十八事具如廣文。若有染心說此語時，前人領解，並得本罪。尸羅等三或總或別，余並如文，說時本罪。若無淫慾之言，但得粗罪。若無如我相似之言，亦得粗罪。若無如我相似及淫慾言，但得惡作罪。若對堪行淫女，得根本罪。若無堪者，得窣吐羅。有堪丈夫及半擇
【現代漢語翻譯】 現代漢語譯本：事惱等同之前所說，在此處制定此學處。
『如果又有比丘，以被貪慾纏縛的心，在女人面前讚歎自己說：『姊妹！如果有個比丘像我一樣，具足戒律，擁有殊勝的善法，是個修梵行的人，可以拿這淫慾之法來供養他。』如果比丘這樣說，就犯了僧伽伐尸沙罪。』
這裡所說的索取供養，是指爲了供給自身。所說的『具尸羅』，是指戒蘊圓滿。『有勝善法』，是指定蘊具足，因為這樣清凈，各種功德圓滿，就像美好的黃金。所說的『梵行者』，是指與慧蘊相應，梵指的是涅槃（Nirvana），這種行為能夠趨向涅槃，所以稱為梵行，是趨向涅槃的行為，所以叫做梵行。另外，善法是指少欲等功德共同相應。總的來說，犯相有十八種，就是自己說：我是最、勝、殊、妙、賢、善、應供、可愛、廣博、極最、極勝、極殊、極妙、極賢、極善、極應供、極可愛、極廣博，意思是顯示自己善法圓滿，在各種供養中是最殊勝的；稱揚如來（Tathagata）弟子殊勝功德的緣故，在其他供養中是特別的；因為是質直的心所生起的緣故；因為是聰慧的本性所出生的緣故；因為是喜愛佛法的心所發起的緣故；因為有這種法的人，才是國王等人所供養的緣故；因為有好名聲遍佈各方的緣故；因為是殊勝功德所居住的地方的緣故，按照順序依次對應前面的九種。在這九件事上有超越，再加上『極』字，又成了九種，這十八件事都詳細地記載在廣文中。如果有被貪慾心所染污而說這些話的時候，對方領會理解了，就犯了根本罪。戒律等三種，或者總說，或者分別說，其餘的都按照經文，說的時候就犯了根本罪。如果沒有淫慾之言，只犯粗罪。如果沒有『像我一樣』這樣的話，也犯粗罪。如果沒有『像我一樣』和淫慾之言，只犯惡作罪。如果對著可以行的人，就犯根本罪。如果沒有可以行的人，就犯窣吐羅（sthula）。如果有可以行**的丈夫和半擇（pandaka），
【English Translation】 English version: The matter of annoyance is the same as before, and this is where this precept is established.
『If again a Bhikshu (monk), with a mind entangled in lust, praises himself in front of a woman, saying: 『Sister! If a Bhikshu (monk) like me, possessing morality (Śīla), having superior good qualities, and practicing Brahmacharya (pure conduct), were to be offered this law of lust.』 If a Bhikshu (monk) speaks thus, he commits a Sanghavasesa (an offense requiring a meeting of the Sangha).』
Here, 'seeking offerings' refers to providing for oneself. 'Possessing Śīla' means the complete accumulation of precepts. 'Having superior good qualities' means possessing the complete accumulation of Samadhi (concentration), because of this purity, all virtues are complete, like fine gold. 'Practicing Brahmacharya' refers to being in accordance with the accumulation of wisdom (Prajna); Brahma refers to Nirvana (Nirvana), this practice can lead to Nirvana, so it is called Brahmacharya, the practice of Brahma is called Brahmacharya. Furthermore, 'good qualities' refers to being in accordance with virtues such as having few desires. In general, there are eighteen types of offenses, which are saying oneself: I am the most, superior, special, wonderful, virtuous, good, worthy of offerings, lovely, broad, most extreme, most superior, most special, most wonderful, most virtuous, most good, most worthy of offerings, most lovely, most broad, meaning to show that one's own good qualities are complete, and among all offerings, one is the most superior; praising the superior virtues of the Tathagata's (Tathagata) disciples, so it is special among other offerings; because it arises from a sincere heart; because it is born from a clever nature; because it is initiated by a mind that loves the Dharma (law); because people with this Dharma are offered by kings and others; because a good name spreads in all directions; because it is the place where superior merits reside, in order corresponding to the previous nine. There is transcendence in these nine things, and adding the word 'most' makes it nine more, these eighteen things are recorded in detail in the extensive text. If one speaks these words with a mind defiled by lust, and the other person understands, one commits the fundamental offense. The three, Śīla (morality) etc., are either spoken generally or separately, and the rest is according to the text, and one commits the fundamental offense when speaking. If there are no words of lust, one only commits a coarse offense. If there are no words like 'like me', one also commits a coarse offense. If there are no words like 'like me' and words of lust, one only commits a Dukkritta (misdeed) offense. If one is facing someone who can perform ** (sexual intercourse), one commits the fundamental offense. If there is no one who can perform , one commits a Sthula (grave) offense. If there is a husband and a Pandaka (eunuch) who can perform ,
迦，亦窣吐羅。無堪丈夫及半擇迦、諸傍生類，鹹得惡作，余相應處，準上應思。
媒嫁學處第五
佛在室羅伐城時，迦盧蜜栗伽羅子為舊知識而行媒嫁，時諸白衣或贊或毀，外道異學復生譏論。其事同前，由諍恨煩惱制斯學處。
「若復苾芻作媒嫁事，以男意語女、以女意語男，若為成婦及私通事，乃至須臾頃，僧伽伐尸沙。」
有三處定：主定、事定、時定成媒嫁罪。言主定者，以男意語女、以女意語男。言事定者，謂于男女婦及私通行媒嫁事。言時定者，乃至須臾。言媒嫁者，往來通訊也。言婦事者，有其七種。何等為七？謂水授、財娉、王旗、自樂、衣食、共活、須臾。言水授者，謂其父母以水授他方付其女。言財娉者，謂其父母取財而娉。言王旗者，王自領軍征伐他國，或是餘賊打破村坊，所獲婦女用為妻妾。言自樂者，自心希愿與他作婦。言衣食者，為求衣食自來作婦。言共活者，兩各有財以共活命，契為妻室結意同居。言須臾者，謂非多時為夫妻事，亦名無雜婦。言無雜者，雖有夫主，守法清居異常流故，故稱無雜。言私通者，謂是未嫁或嫁夫死，欲行私事。為他遮護，據能遮護總有十種：謂父護、母護、兄弟護、姊妹護、大公護、大家護，若無此六有餘親屬所防護者，名為
【現代漢語翻譯】 現代漢語譯本：
迦，亦即窣吐羅（Sthula，粗惡罪）。沒有資格的丈夫以及半擇迦（Pandaka，不男之人）、各種傍生之類，都會犯下惡作罪，其他相應的情況，參照上面的內容進行思考。
媒嫁學處第五
佛陀在室羅伐悉底（Sravasti，舍衛城）時，迦盧蜜栗伽羅子（Kalamitrakaputra）因為舊相識而進行媒嫁，當時一些在家信徒或讚揚或詆譭，外道異教學說再次產生譏諷議論。這件事和之前的情況類似，因為爭端、怨恨和煩惱而制定了這個學處。
『如果又有比丘從事媒嫁之事，以男方的心意告訴女方、以女方的心意告訴男方，無論是爲了促成婚姻還是私通之事，哪怕只是很短的時間，都會被判僧伽伐尸沙（Samghavasesa，僧殘罪）。』
有三個方面決定是否構成媒嫁罪：主體確定、事件確定、時間確定。主體確定是指，以男方的心意告訴女方、以女方的心意告訴男方。事件確定是指，為男女之間的婚姻或私通之事進行媒嫁。時間確定是指，哪怕只是很短的時間。媒嫁是指，往來傳遞資訊。婦事是指，有七種情況。哪七種？分別是水授、財娉、王旗、自樂、衣食、共活、須臾。水授是指，父母用水將女兒交付給對方。財娉是指，父母收取財物而嫁女兒。王旗是指，國王親自率軍征伐他國，或者其他盜賊攻破村莊，所獲得的婦女被用作妻妾。自樂是指，女子自己希望與男子結為夫妻。衣食是指，爲了尋求衣食而自願成為別人的妻子。共活是指，男女雙方各自有財產，共同生活，約定為夫妻，心意相通，共同居住。須臾是指，並非長久地作為夫妻，也稱為無雜婦。無雜是指，雖然有丈夫，但遵守法律，保持清凈，與普通人不同，所以稱為無雜。私通是指，未婚或丈夫已死的女子，想要進行私通之事。為他人遮護，能夠進行遮護的總共有十種：父親的保護、母親的保護、兄弟的保護、姐妹的保護、伯父的保護、叔父的保護，如果沒有這六種，則由其他親屬進行保護，這被稱為
【English Translation】 English version:
'Kā' also means 'Sthūla' (a grave offense). Ineligible husbands, 'Pandakas' (eunuchs), and various animals are all capable of committing 'Duskrita' (an offense of wrong-doing). For other corresponding situations, one should contemplate based on the above.
The Fifth Training Rule on Acting as a Matchmaker
When the Buddha was in Śrāvastī (the city of Savatthi), Kālumitrakaputra acted as a matchmaker for an old acquaintance. At that time, some lay followers either praised or criticized him, and non-Buddhist heretics also raised objections. The matter was similar to the previous one, and this training rule was established due to disputes, resentment, and afflictions.
'If a Bhikshu engages in matchmaking, conveying the man's intentions to the woman or the woman's intentions to the man, whether it is to arrange a marriage or an illicit affair, even for a moment, it constitutes a Samghavasesa (an offense requiring formal meeting of the Sangha).'
There are three aspects that determine whether the offense of matchmaking is committed: the subject, the event, and the time. The subject is determined when the man's intentions are conveyed to the woman or the woman's intentions are conveyed to the man. The event is determined when matchmaking is done for marriage or illicit affairs between a man and a woman. The time is determined even if it is only for a moment. Matchmaking refers to the act of communicating messages back and forth. 'Affairs related to women' refer to seven types of situations. What are the seven? They are water-giving, wealth-betrothal, royal banner, self-willingness, clothing and food, shared living, and a moment. 'Water-giving' refers to the parents giving their daughter to another by pouring water. 'Wealth-betrothal' refers to the parents receiving wealth and betrothing their daughter. 'Royal banner' refers to a king personally leading troops to conquer other countries, or other bandits breaking into villages, and the women captured are used as wives and concubines. 'Self-willingness' refers to a woman willingly becoming a wife to a man. 'Clothing and food' refers to a woman voluntarily becoming a wife to seek clothing and food. 'Shared living' refers to a man and a woman each having wealth, living together, agreeing to be husband and wife, having mutual intentions, and living together. 'A moment' refers to not being husband and wife for a long time, and is also called a 'non-mixed woman.' 'Non-mixed' refers to a woman who, although having a husband, observes the law, remains pure, and is different from ordinary people, hence called 'non-mixed.' 'Illicit affair' refers to a woman who is unmarried or whose husband has died, wanting to engage in an illicit affair. Protecting her from others, there are ten types of protection in total: the protection of the father, the protection of the mother, the protection of the brother, the protection of the sister, the protection of the paternal uncle, the protection of the paternal aunt, and if there are none of these six, then protection by other relatives, which is called
親護。若婆羅門種名為種護。婆羅門氏族名為族護。無斯種族總名王法護。若有女人奉法而住貞心無雜，此名為法護。苾芻於此若七若十，作媒嫁心受言問彼返報為三：若自往、若遣使、展轉遣人咸皆使攝。若自為一遣他作兩，若自作兩遣他為一，但令和合，咸皆眾教。若為一、為二，或不和合，但得方便，窣吐羅罪。凡為媒處人有尊卑，尊謂家長取言為定，翻此成卑。若受言、往問及以還報三處皆尊，即犯本罪。若一尊二卑、二尊一卑，應知尊處並皆粗罪；卑咸惡作。不得卑語報彼尊人，亦得粗罪。有其三事雖不報言亦成返報：一、期處；二、定時；三、現相。若見我在某處住時則知事合，是謂期處。若某時見我則表事成，是謂定時。若見我持缽、或著新衣則知事合，是謂現相。作斯三事他解了時，便成返報。又有三事亦成媒業：一、言；二、書；三、手印。用斯三事受言、問彼及以還報，或以一事而為三者，或時間雜，皆得本罪。上來明合，次當辨離。離事不同，有其七種：一、正斗時離；二、斗後方離；三、折草為契；四、擲瓦作期；五、對證言離；六、言非我婦；七、大聲遍告鄰伍咸知。初之三婦作初三離，媒之使和，得惡作罪。其次三離，和得粗罪。末後一離，和便眾教。下之四婦及十私通，隨七種離，和
【現代漢語翻譯】 現代漢語譯本： 親護（Kulapati，家族首領）。如果婆羅門種姓的人以『種護』為名，婆羅門氏族的人以『族護』為名，那麼所有這些種族總稱為『王法護』。如果有個女人遵守佛法，保持貞潔，沒有邪念，這被稱為『法護』。比丘如果參與媒嫁之事，無論是七次還是十次，只要動了做媒的心，接受了對方的請求，並給予了回覆，這回復包括三種方式：自己親自去、派遣使者、輾轉託人，所有這些都屬於參與媒嫁。如果自己做了一部分，讓別人做另一部分；或者自己做了兩部分，讓別人做一部分，只要促成了婚姻，都屬於僧團的教規所禁止的行為。如果只做了一部分或兩部分，或者沒有促成婚姻，但提供了方便，則犯下窣吐羅罪（sthulatyaya，粗罪）。凡是做媒的地方，人有尊卑之分，尊指的是家長，以家長的承諾為準，違背這一點就成了卑。如果接受請求、前往詢問以及回覆這三個環節都由尊者來做，就犯了根本罪。如果一個環節是尊者，兩個環節是卑者；或者兩個環節是尊者，一個環節是卑者，應該知道尊者參與的環節都構成粗罪；卑者參與的環節則構成惡作罪（duskrta，輕罪）。卑者不能用輕慢的言語回覆尊者，否則也構成粗罪。有三種情況，即使沒有直接回復，也算作回覆：一是約定地點；二是約定時間；三是給出訊號。如果看到我在某個地方居住，就知道事情成了，這叫做約定地點。如果在某個時間看到我，就表示事情成了，這叫做約定時間。如果看到我拿著缽，或者穿著新衣服，就知道事情成了，這叫做給出訊號。做了這三件事，對方明白了，就算作回覆。還有三種行為也構成媒嫁行為：一是口頭表達；二是書信；三是手印。用這三種方式接受請求、前往詢問以及回覆，或者用其中一種方式完成這三個環節，或者時間混雜，都犯根本罪。上面說明了促成婚姻的情況，下面說明解除婚姻的情況。解除婚姻的情況不同，有七種：一是正在爭鬥時離婚；二是爭鬥之後才離婚；三是折草為憑證；四是擲瓦片作為期限；五是對證人宣告離婚；六是聲明對方不是自己的妻子；七是大聲告知鄰居們都知道。對於前三種情況，如果妻子採取前三種離婚方式，媒人去調和，則犯惡作罪。對於中間三種離婚方式，調和則犯粗罪。對於最後一種離婚方式，調和則犯眾教。對於后四種情況，以及與十種女人私通的情況，無論採取哪七種離婚方式，調和
【English Translation】 English version: Kulapati (Kulapati, family head). If a Brahmin caste person is named 'Kula-pati', and a Brahmin clan person is named 'Gotra-pati', then all these races are collectively called 'Rajadharma-pati'. If a woman observes the Dharma, maintains chastity, and has no impure thoughts, she is called 'Dharma-pati'. If a Bhikshu participates in matchmaking, whether seven or ten times, as long as he has the intention of matchmaking, accepts the other party's request, and gives a reply, this reply includes three ways: going in person, sending a messenger, or entrusting someone to convey the message, all of these are considered participating in matchmaking. If he does part of it himself and lets others do another part; or if he does two parts himself and lets others do one part, as long as the marriage is facilitated, it is a behavior prohibited by the Sangha's rules. If only one or two parts are done, or if the marriage is not facilitated, but convenience is provided, then a Sthulatyaya (sthulatyaya, gross offense) is committed. Wherever matchmaking takes place, there is a distinction between the honorable and the lowly. The honorable refers to the head of the family, and the promise of the head of the family shall prevail. Violating this point becomes lowly. If the acceptance of the request, the inquiry, and the reply are all done by the honorable person, then a fundamental offense is committed. If one link is the honorable person and two links are the lowly person; or two links are the honorable person and one link is the lowly person, it should be known that the links involving the honorable person all constitute gross offenses; the links involving the lowly person constitute Dushkrta (duskrta, minor offense). The lowly person must not reply to the honorable person with disrespectful words, otherwise a gross offense is also committed. There are three situations where, even without a direct reply, it is considered a reply: first, an agreed location; second, an agreed time; third, a signal is given. If you see me living in a certain place, you know that things are done, this is called an agreed location. If you see me at a certain time, it means things are done, this is called an agreed time. If you see me holding a bowl, or wearing new clothes, you know that things are done, this is called giving a signal. When these three things are done and the other party understands, it is considered a reply. There are also three actions that constitute matchmaking: first, verbal expression; second, letters; third, hand gestures. Using these three methods to accept requests, inquire, and reply, or using one of these methods to complete these three links, or if the time is mixed, a fundamental offense is committed. The above explains the situation of facilitating marriage, and the following explains the situation of dissolving marriage. The circumstances of dissolving marriage are different, there are seven types: first, divorce during a fight; second, divorce after a fight; third, breaking grass as evidence; fourth, throwing tiles as a deadline; fifth, declaring divorce in front of witnesses; sixth, declaring that the other party is not one's wife; seventh, loudly informing the neighbors so that everyone knows. For the first three situations, if the wife takes the first three divorce methods, and the matchmaker reconciles, then a Dushkrta offense is committed. For the middle three divorce methods, reconciliation constitutes a gross offense. For the last divorce method, reconciliation constitutes a Sangha teaching. For the last four situations, and for having illicit relations with ten types of women, no matter which of the seven divorce methods is used, reconciliation
皆眾教。若指腹媒嫁、若生男女、若俱男俱女、若半擇迦、若媒非人傍生、若復媒尼及以苾芻、若梵行者、若自為己、若孩童女，若媒嫁時隨一形轉或二俱轉，于其三處往返之時，一住本性、二是亂心，一是亂心、兩非心亂，諸如此類，並得吐羅。若有俗人來請僧伽為作媒事，共和遣使並獲本罪。若一人獨擅為媒合者，則一人犯。或已近圓或近圓時為其三事，有兩四句，同上應知。若近圓已為其三事，便得本罪。余兩二句由近圓故，並得粗罪。余兩為三，鹹得惡作。若告他：「云何不索婦？」得惡作罪。若復告云：「彼家有女，何不求婚？」意為媒合，便得粗罪。為他行媒作三事已，若父母變悔、若男女身亡、若遇病緣、若遭饑儉，由此緣闕，並窣吐羅。若有女人，令苾芻報余家主言：「我家人物咸悉屬君。」苾芻知情而為傳報，或許為眾作施食緣。若女與男先為期契，囑苾芻曰：「大德！若見彼某甲男，請報：『我于某處相待。』」作此等時，並得粗罪。若不知彼意為傳信者，無犯。若女人令苾芻去拳打男肩，此無噁心故得輕罪。若言：「此男何不為入舍婿？」若言：「此女何不事姑？」若言：「此男何不別室？」但是片言與媒事相應，所有言說皆惡作罪。弟子語師：「我欲為他作媒嫁事。」師聞此語默而許者，得
【現代漢語翻譯】 現代漢語譯本 皆眾教（各種教派）。若指腹為婚、若生育男女、若都是男孩或都是女孩、若半擇迦（不男不女的人）、若為非人或傍生（動物）做媒、若又為尼姑以及比丘（出家男子）做媒、若為梵行者（修行人）做媒、若為自己做媒、若為孩童女子做媒，若做媒時隨一種情況轉變或者兩種情況都轉變，在其三處（指身、口、意）往返之時，一種情況是保持本性、二是心意混亂，一種情況是心意混亂、兩種情況不是心意混亂，諸如此類，都判處窣吐羅罪（一種僧侶的罪名）。 若有俗人來請僧伽（僧團）為他們做媒，僧團共同派遣使者，都獲得本罪。若一人獨自擅自做媒合之事，則一人犯戒。或者已經接近受具足戒（成為正式比丘）或者接近受具足戒時為他們做這三件事，有兩句四句的說法，與上面相同，應當知曉。若已經受具足戒后為他們做這三件事，便得本罪。其餘兩句因為接近受具足戒的緣故，都判處粗罪（較輕的罪名）。其餘兩句為三件事，都判處惡作罪（最輕的罪名）。 若告訴他人：『為什麼不去求娶妻子？』得惡作罪。若又告訴說：『那家有女兒，為什麼不去求婚？』意在為他們做媒，便得粗罪。為他人做媒做了三件事後，若父母變卦後悔、若男女身亡、若遇到疾病、若遭遇饑荒，由此因緣缺失，都判處窣吐羅罪。 若有女人，讓比丘（出家男子）告訴其他家主說：『我家的人和物都歸您管。』比丘知情而為她傳話，或許是爲了大眾做佈施食物的緣故。若女子與男子事先約定，囑咐比丘說：『大德！如果見到某某男子，請告訴他：『我在某處等他。』』做這些事情時，都判處粗罪。若不知道她的意思而為她送信，則沒有罪。若女人讓比丘去用拳頭打男子的肩膀，因為沒有惡意，所以判處輕罪。 若說：『這個男子為什麼不入贅？』若說：『這個女子為什麼不去侍奉婆婆？』若說：『這個男子為什麼不另立門戶？』只要是片言隻語與媒事相關，所有言說都判處惡作罪。 弟子告訴師父：『我想要為他人做媒。』師父聽到這話默許，得惡
【English Translation】 English version All the various teachings. If arranging marriages for unborn children, or concerning the birth of sons and daughters, or both sons or both daughters, or a panchaka (hermaphrodite), or arranging marriages for non-humans or animals, or again arranging marriages for nuns and bhikshus (monks), or for those practicing brahmacharya (celibacy), or arranging marriages for oneself, or for young girls, if in arranging a marriage, one form changes or both change, when going back and forth in these three places (referring to body, speech, and mind), one situation is maintaining one's nature, two is a confused mind, one is a confused mind, two are not confused minds, all such cases are subject to a stulatyaya (a type of monastic offense). If a layperson comes to ask the sangha (monastic community) to act as matchmakers for them, and the sangha collectively sends a messenger, all incur the original offense. If one person independently acts as a matchmaker, then that one person is at fault. Or if one is close to receiving full ordination (becoming a fully ordained bhikshu) or is about to receive full ordination and does these three things for them, there are two four-line statements, which should be understood as above. If one has already received full ordination and does these three things for them, then one incurs the original offense. The remaining two statements, because of being close to full ordination, are both subject to a sthulatyaya (a lesser offense). The remaining two for three things, all incur a dukkhata (the lightest offense). If one tells another: 'Why don't you seek a wife?' one incurs a dukkhata offense. If one further says: 'That family has a daughter, why don't you seek marriage?' intending to act as a matchmaker for them, one incurs a sthulatyaya offense. After acting as a matchmaker for others and doing three things, if the parents change their minds and regret it, or if the man and woman die, or if they encounter illness, or if they encounter famine, due to these missing conditions, all are subject to a stulatyaya offense. If a woman has a bhikshu (monk) tell another householder: 'All the people and things in my house belong to you.' If the bhikshu knows the situation and conveys the message, perhaps it is for the sake of making offerings of food to the community. If a woman and a man have made a prior agreement, instructing the bhikshu: 'Venerable one! If you see so-and-so man, please tell him: 'I am waiting for him at such-and-such place.'' When doing these things, all incur a sthulatyaya offense. If one does not know her intention and conveys the message for her, there is no offense. If a woman has a bhikshu go and punch a man's shoulder, because there is no malicious intent, a light offense is incurred. If one says: 'Why doesn't this man become an adopted son-in-law?' If one says: 'Why doesn't this woman serve her mother-in-law?' If one says: 'Why doesn't this man set up a separate household?' As long as it is a single word or phrase related to matchmaking, all such speech incurs a dukkhata offense. If a disciple tells his teacher: 'I want to act as a matchmaker for others.' If the teacher hears this and silently approves, one incurs a
窣吐羅。諸餘學處準此應知。凡為媒嫁，要待男女為交會事，方得本罪。何因四學如是次第？凡諸男子未知女意，先且執手欲試其情。若聽許時，次當捉臂乃至咽腹漸更觸余，若不許時便說鄙語，以誘其情，此對不信女人為斯二事。若信敬女知其樂福，作眾善語而勸喻之。此三據其自身染欲，次一為他因求衣食，作媒嫁事和合男女。
造小房學處第六
佛在室羅伐城，時諸苾芻為造房舍作務繁多，由此亂心廢諸善品。又數乞求惱諸施主，因招譏丑。由住處事諍恨住處鄙業煩惱，制斯學處。
「若復苾芻自乞作小房，無主為己作，當應量作。此中量者，長佛十二張手、廣七張手。是苾芻應將苾芻眾，往觀處所。彼苾芻眾應觀處所，是應法凈處、無諍競處、有進趣處。若苾芻于不應法不凈處、有諍競處、無進趣處，自乞作房無主自為己，不將諸苾芻往觀處所，于如是處過量作者，僧伽伐尸沙。」
言自乞者，隨己欲樂，若草若木而自求覓。言營作小房者，若自作、若使人。無主者，謂無別人與之為主。為己作者，非為僧伽。當應量者，煩勞廢業不令傷大，恐迮致患不容過小。言長佛十二張手、廣七張手者，計佛十二張手長中人十八肘，以中人三張手成一張手。言是苾芻應將苾芻眾等者，為防三事
【現代漢語翻譯】 現代漢語譯本： 窣吐羅（Sūtra，經）。其餘的學處，應該依此準則來理解。凡是做媒嫁的事情，必須要等到男女雙方發生性關係，才構成根本罪。為什麼這四種學處要這樣排列順序呢？一般的男子不知道女子的心意，先是拉住女子的手，想要試探她的感情。如果女子允許，接下來就拉住女子的手臂，甚至觸控咽喉腹部，逐漸地進一步觸控其他部位。如果不允許，就說一些輕薄的話，來引誘她的感情。這兩種行為是針對不相信自己的女人而做的。如果女子信任敬重自己，知道和自己在一起是快樂幸福的，就說各種好話來勸導她。以上三種行為是根據自身染污的慾望而產生的。還有一種是爲了他人，因為求衣食的緣故，做媒嫁的事情，撮合男女。 造小房學處第六 佛陀在室羅伐城（Śrāvastī）的時候，當時的比丘們因為建造房舍，事務繁多，因此擾亂了心神，荒廢了各種善行。又多次乞求，惱亂了施主，因此招致譏諷和醜聞。因為住處的事情，產生爭執和怨恨，因為住處卑賤的行業而產生煩惱，所以制定了這個學處。 『如果又有比丘自己乞求建造小房，沒有施主為自己建造，應當按照規定的尺寸建造。這裡所說的尺寸是，長度為佛陀的十二張手，寬度為佛陀的七張手。這位比丘應當帶領比丘僧眾，前往觀察建造的處所。那些比丘僧眾應當觀察處所，是符合佛法清凈的地方，是沒有爭執的地方，是有進步的地方。如果比丘在不符合佛法、不清凈的地方，有爭執的地方，沒有進步的地方，自己乞求建造房屋，沒有施主為自己建造，不帶領比丘僧眾前往觀察處所，在這樣的地方建造房屋超過規定尺寸的，犯僧伽伐尸沙（Saṃghāvaśeṣa，僧殘罪）。』 所說的『自己乞求』，是隨自己的意願，無論是草還是木頭，自己去尋求。所說的『營作小房』，是自己建造，或者使喚別人建造。『沒有施主』，是指沒有別人給他做施主。『為自己建造』，不是為僧伽建造。『應當按照規定的尺寸』，是說不要因為建造房屋而過度勞累，荒廢了修行，也不要因為房屋過於狹窄而導致患病，所以不能超過規定的尺寸。所說的『長度為佛陀的十二張手，寬度為佛陀的七張手』，是說按照佛陀的十二張手來計算長度，相當於中等身材的人的十八肘，因為中等身材的人的三張手等於一張手。所說的『這位比丘應當帶領比丘僧眾』等等，是爲了防止三種事情。
【English Translation】 English version: Sūtra (Sūtra). The other precepts should be understood according to this principle. In all matchmaking matters, the fundamental offense is only committed when the man and woman have sexual intercourse. Why are these four precepts arranged in this order? Generally, men, not knowing a woman's intentions, first hold her hand to test her feelings. If she allows it, then they hold her arm, even touching her throat and abdomen, gradually touching other parts. If she does not allow it, they say vulgar words to entice her feelings. These two actions are done to women who do not trust them. If a woman trusts and respects him, knowing that being with him is joyful and happy, he speaks good words to persuade her. The above three actions arise from one's own defiled desires. Another is for the sake of others, seeking clothing and food, doing matchmaking, and bringing men and women together. The Sixth Training Rule on Building a Small Dwelling When the Buddha was in Śrāvastī, the Bhikshus were busy with the construction of dwellings, which disturbed their minds and neglected various virtuous practices. They also begged repeatedly, troubling the donors, which led to ridicule and scandal. Because of matters related to dwellings, disputes and resentments arose, and because of the base occupation of dwellings, afflictions arose, so this training rule was established. 'If a Bhikshu again begs to build a small dwelling for himself, without a patron to build it for him, he should build it according to the prescribed dimensions. The dimensions here are: the length should be twelve spans of the Buddha's hand, and the width should be seven spans of the Buddha's hand. This Bhikshu should take the Bhikshu Sangha to observe the site. The Bhikshu Sangha should observe the site to be a place that is in accordance with the Dharma, clean, without disputes, and with progress. If a Bhikshu begs to build a dwelling for himself in a place that is not in accordance with the Dharma, unclean, with disputes, and without progress, without a patron to build it for him, and does not take the Bhikshu Sangha to observe the site, and builds a dwelling in such a place exceeding the prescribed dimensions, he commits a Saṃghāvaśeṣa (a formal meeting of the Sangha is required).' The term 'begs for himself' means seeking according to his own desires, whether it be grass or wood. The term 'building a small dwelling' means building it himself or having others build it. 'Without a patron' means that there is no one else to be the patron for him. 'Building for himself' means not building for the Sangha. 'Should build according to the prescribed dimensions' means not to overwork and neglect practice because of building the dwelling, nor to cause illness because the dwelling is too narrow, so it cannot exceed the prescribed dimensions. The term 'the length should be twelve spans of the Buddha's hand, and the width should be seven spans of the Buddha's hand' means that the length is calculated according to twelve spans of the Buddha's hand, which is equivalent to eighteen cubits of a person of medium height, because three spans of a person of medium height equal one span of the Buddha's hand. The term 'this Bhikshu should take the Bhikshu Sangha' etc., is to prevent three things.
故，謂不將諸苾芻共觀處所，違法修營，若有蟲蟻蛇蝎等穴，是名不凈處。又復觀察若近王家、或長者宅、若外道舍、若苾芻尼寺、若斬伐大樹，名有諍競處。又復觀察，若近屋邊一尋之內，有井及道、若近懸崖，名無進趣處。此皆不應與法，異此應與。造房苾芻應向本處從眾乞觀，若合衆俱往、若差別人去，不應遙信便不親撿。既觀無妨，應對眾前白言：「大德！應知彼處房地我已觀訖，應法清凈，宜可知時。」應先作白次為羯磨。若諸事皆違，造房已了堪應受用，得眾教罪。若不清凈處有諍緣邊無進趣，眾不觀許，肘量增多，此諸過中隨有其一，或時有過造而中休，若被他奪、若已興功而便命過、若作白衣、若為求寂、若用己物，並窣吐羅。若有苾芻語余苾芻言：「為我造房，勿令違法。」若彼苾芻違法作者，自得其罪。若遣他者，作如是言：「此處善好可為作房，我乞木等以相供濟。」而實不凈，二並得罪。或時十人共造一房，同興方便，十俱得罪。若令他造房，而起疑心為作不作，得窣吐羅。無犯者，得先成屋及舊受用房，並大蚊幬，此皆無犯。◎
根本薩婆多部律攝卷第三 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第四
尊者勝友集
三藏法師義凈奉 制譯
◎造大寺學處第七
爾時薄伽梵在憍閃毗國，六眾苾芻斬伐勝樹欲作大寺，雖為僧伽，致招譏惱，妨修善業。因起違諍，事惱同前，制斯學處。
「若復苾芻作大住處，有主為眾作，是苾芻應將苾芻眾往觀處所。彼苾芻眾應觀處所，是應法凈處、無諍競處、有進趣處。若苾芻于不應法處、不凈處、有諍競處、無進趣處，作大住處，有主為眾作，不將諸苾芻往觀處所，于如是處造大住處者，僧伽伐尸沙。」
言大者，有二種大：一、施物大；二、形量大。若無過者為眾聽造，若有不凈等緣制不許作。言住處者，過去諸佛及聲聞眾咸悉受用、佛所聽許諸信敬者造而奉施。若苾芻作大寺時，限至三層，佛殿五層。因許給孤獨長者造寺法式，長者以金遍佈其地買逝多林，營飾既周，奉佛聖眾。若施主為眾造寺，更有施主於此寺中欲為別人造房，施者應問造寺施主方可興工。
自下因明分房舍臥具法式，于夏前豫分，或至安居日分。其授事人，告大眾云：「某房有利有衣，若欲得者隨次應取。」若當時不取，行至第三方更索者，一、二索時未即須與，三索應與，索者得惡作罪。房若少者應計人分之，應留一房擬客苾芻，不應盡分。若余住處有苾芻來，及后夏者隨次應與，
【現代漢語翻譯】 現代漢語譯本：
三藏法師義凈奉詔譯。
◎建造大寺的學處第七
當時，薄伽梵（Bhagavan，世尊）在憍閃毗國（Kauśāmbī）。六群比丘（bhikṣu，佛教出家男眾）砍伐勝樹想要建造大寺，雖然是爲了僧伽（saṃgha，僧團），卻招致了譏諷和惱怒，妨礙了修習善業。因為此事引起了爭端，事情的煩惱和之前一樣，所以制定了這個學處。
『如果又有比丘建造大的住所，有施主爲了僧眾而建造，這位比丘應當帶領比丘眾前去觀察場所。那些比丘眾應當觀察場所，應該是合乎佛法清凈的場所、沒有爭端的場所、有進步的場所。如果比丘在不合乎佛法的場所、不乾淨的場所、有爭端的場所、沒有進步的場所，建造大的住所，有施主爲了僧眾而建造，不帶領眾比丘前去觀察場所，在這樣的場所建造大的住所，犯僧伽伐尸沙（saṃghāvaśeṣa，僧殘罪）。』
所說的大，有兩種大：一是施物的大；二是形量的大。如果沒有過失，就爲了僧眾聽許建造，如果有不凈等因緣，就禁止不允許建造。所說的住所，是過去諸佛和聲聞眾（śrāvaka，聽聞佛法而證悟者）都曾經受用過的，是佛所允許的，由那些有信心和恭敬心的人建造並奉獻的。如果比丘建造大寺的時候，限定到三層，佛殿五層。因為允許給孤獨長者（Anāthapiṇḍada，一位著名的佛教護法）建造寺院的法式，長者用金子遍佈其地買下逝多林（Jetavana，祇園），營建裝飾完畢，奉獻給佛和聖眾。如果施主爲了僧眾建造寺院，又有施主在這寺院中想要為別人建造房屋，施主應該詢問建造寺院的施主，才可以開始動工。
下面說明分房舍和臥具的法式，在夏季之前預先分配，或者到安居日（varṣa，雨季安居）分配。那授事的人，告訴大眾說：『某房有利養有衣服，如果想要得到的，按照次序應當領取。』如果當時不領取，走到第三方再索要的，第一次、第二次索要時不必立即給予，第三次索要時應該給予，索要的人得惡作罪（duṣkṛta，一種輕微的罪過）。房屋如果少的話，應該計算人數來分配，應該留一間房預備給客比丘，不應該全部分完。如果其餘住處有比丘來，以及後來安居的，按照次序應該給予。
【English Translation】 English version:
Translated by Tripiṭaka Master Yijing under Imperial Decree.
◎ Seventh Section: Rules Concerning the Construction of Large Monasteries
At that time, the Bhagavan (Blessed One) was in Kauśāmbī (an ancient city in India). The group of six bhikṣus (monks) were cutting down auspicious trees to build a large monastery. Although it was for the sake of the saṃgha (monastic community), it caused criticism and annoyance, hindering the cultivation of good deeds. Because of this, disputes arose, and the trouble was the same as before, so this precept was established.
'If a bhikṣu constructs a large dwelling, and a patron builds it for the saṃgha, that bhikṣu should lead the assembly of bhikṣus to inspect the site. The assembly of bhikṣus should inspect the site to ensure it is a place that is in accordance with the Dharma (Buddhist teachings), is pure, free from disputes, and conducive to progress. If a bhikṣu builds a large dwelling in a place that is not in accordance with the Dharma, is impure, has disputes, and is not conducive to progress, and a patron builds it for the saṃgha, without leading the bhikṣus to inspect the site, and constructs a large dwelling in such a place, he commits a saṃghāvaśeṣa (an offense requiring a meeting of the saṃgha for absolution).'
The term 'large' refers to two kinds of largeness: first, largeness in terms of donated materials; second, largeness in terms of physical size. If there are no faults, construction is permitted for the saṃgha. If there are impure conditions, construction is prohibited. The term 'dwelling' refers to places that past Buddhas and śrāvakas (disciples who hear and follow the teachings) have used, and which the Buddha permitted to be built and offered by those with faith and reverence. If a bhikṣu builds a large monastery, it should be limited to three stories, and the Buddha hall to five stories. This was based on the permission given to Anāthapiṇḍada (a wealthy merchant and benefactor of the Buddha) for the construction of a monastery. The elder spread gold over the ground to buy Jetavana (a park where the Buddha often stayed), and after completing the construction and decoration, he offered it to the Buddha and the holy saṃgha. If a patron builds a monastery for the saṃgha, and another patron wants to build a house within this monastery for someone else, the patron should ask the patron who built the monastery before starting construction.
Below are the rules for distributing rooms and bedding. They should be distributed in advance before the summer retreat (varṣa), or on the day of the retreat. The person in charge of distribution should announce to the assembly: 'A certain room has benefits and clothing. If anyone wants it, they should take it in order.' If they do not take it at that time, and later ask for it from a third party, the first and second requests do not need to be granted immediately, but the third request should be granted. The person requesting commits a duṣkṛta (a minor offense). If there are few rooms, they should be divided according to the number of people. One room should be reserved for visiting bhikṣus and should not be completely distributed. If bhikṣus come from other dwellings, or arrive later for the summer retreat, they should be given rooms in order.
不及后夏此不應與。可依知識隨處而住，衣食之利應共均分。授事人等不應令作。有五種人不應差作授事等人：謂解蘇呾羅、毗奈耶、摩窒里迦、僧伽上座，及為眾讀誦者。若於住處多有房舍，應隨當時人數多少，若一人與二，或時與三，皆於此房隨時受用，或前食后食。若有破壞，用僧伽物若勸化白衣，隨其力分而為修補，不應棄捨故令損壞。若處迮狹，同臥敷量均等共分，勿令闕事。諸坐枮等應並均分，除安水瓨藥瓶之處，並置齒木、土屑、瞿摩耶處及眾人行處。若門屋下、廊檐前、上下閣道及倉庫處，並不應分。若在阿蘭若中，于顯露地可留多少安瓶器處。眾受用地，亦不應分。若有施主樂於寺內造別房施者，住此房人應受其利，併爲修理，或任施主意取何人。此人雖復受其別施，大眾分利皆亦應與。別房有施，隨住房者而共均分。若大床、大座難移轉者，諸門徒等應為舉之。若為眾事須出外行，分房之時隨次留分。阿蘭若處並乞食時，可留守人共均與食。藏門鑰時應作私記，為防守故隨意養狗。其畜狗者，須知行法，若窣睹波及房院地，狗所爮攫應可平填，若遺不凈即應除去。若不修治，並得惡作。若有藥叉並猛獸處，即不應居。不兩房內而作安居。設作安居應於二處物取一分。凡出家者于諸利養皆悉不合越
【現代漢語翻譯】 現代漢語譯本： 『不及后夏此不應與』：這句話的意思是，如果時間已經過了夏季的最後期限，就不應該再給予（分房等利益）。 『可依知識隨處而住，衣食之利應共均分』：可以根據個人的知識和能力，在任何地方居住，但衣食等利益應該共同平均分配。 『授事人等不應令作』：不應該讓負責分發事物的人員從事其他工作。 『有五種人不應差作授事等人：謂解蘇呾羅（經）、毗奈耶（律）、摩窒里迦（論）、僧伽上座（長老），及為眾讀誦者』：有五種人不應該被指派為負責分發事物的人員：即精通 Sutra（經）、Vinaya（律）、Matrika（論）的人，僧團中的上座（長老），以及為大眾讀誦經典的人。 『若於住處多有房舍，應隨當時人數多少，若一人與二，或時與三，皆於此房隨時受用，或前食后食』：如果居住的地方有很多房舍，應該根據當時的人數多少來分配，有時一個人分兩間，有時一個人分三間，都可以隨時使用這些房間，無論是飯前還是飯後。 『若有破壞，用僧伽物若勸化白衣，隨其力分而為修補，不應棄捨故令損壞』：如果房屋有損壞，應該用僧伽的財物或者勸募在家信徒，根據他們的能力來修理，不應該丟棄不管，任其損壞。 『若處迮狹，同臥敷量均等共分，勿令闕事』：如果地方狹窄，同睡的地方應該面積相等，共同分配，不要有所缺失。 『諸坐枮等應並均分，除安水瓨藥瓶之處，並置齒木、土屑、瞿摩耶（牛糞）處及眾人行處』：所有的坐具等都應該平均分配，除了放置水罐、藥瓶的地方，以及放置齒木、土屑、Gomaya（牛糞）的地方和眾人行走的地方。 『若門屋下、廊檐前、上下閣道及倉庫處，並不應分』：如果是在門下、屋檐前、上下閣道以及倉庫等地方，就不應該分配。 『若在阿蘭若（寂靜處）中，于顯露地可留多少安瓶器處』：如果是在 Aranya（寂靜處）中，可以在顯露的地方留出一些地方來放置瓶器。 『眾受用地，亦不應分』：大眾共同使用的土地，也不應該分配。 『若有施主樂於寺內造別房施者，住此房人應受其利，併爲修理，或任施主意取何人』：如果有施主樂意在寺內建造單獨的房間捐贈，住在這間房間的人應該享受其利益，並負責修理，或者由施主決定給誰住。 『此人雖復受其別施，大眾分利皆亦應與』：即使這個人接受了額外的捐贈，大眾分配利益時也應該給他一份。 『別房有施，隨住房者而共均分』：單獨的房間有捐贈，應該由住在房間里的人共同平均分配。 『若大床、大座難移轉者，諸門徒等應為舉之』：如果大床、大座等難以移動，所有的門徒應該一起抬起它。 『若為眾事須出外行，分房之時隨次留分』：如果爲了大眾的事情需要外出，在分配房間的時候應該按照順序留一份。 『阿蘭若（寂靜處）處並乞食時，可留守人共均與食』：在 Aranya（寂靜處）以及乞食的時候，可以留給看守的人共同平均分配食物。 『藏門鑰時應作私記，為防守故隨意養狗』：在收藏門鑰匙的時候應該做個記號，爲了防守可以隨意養狗。 『其畜狗者，須知行法，若窣睹波（塔）及房院地，狗所爮攫應可平填，若遺不凈即應除去』：養狗的人，要知道行爲規範，如果是 Stupa（塔）以及房院的土地，被狗抓撓的地方應該填平，如果遺留不乾淨的東西應該立即清除。 『若不修治，並得惡作』：如果不修理，就會得到惡作（一種罪名）。 『若有藥叉並猛獸處，即不應居』：如果有 Yaksha（夜叉）以及猛獸的地方，就不應該居住。 『不兩房內而作安居。設作安居應於二處物取一分』：不要在兩間房間內同時進行安居。如果進行了安居，應該從兩處地方的物品中取出一份。 『凡出家者于諸利養皆悉不合越』：所有出家的人，對於各種利益供養都不應該超越（一定的限度）。
【English Translation】 English version: '不及后夏此不應與' (Bù jí hòu xià cǐ bù yìng yǔ): This means that if the time has passed the final deadline of summer, then one should no longer give (benefits such as room allocation). '可依知識隨處而住，衣食之利應共均分' (Kě yī zhīshì suíchù ér zhù, yīshí zhī lì yìng gòng jūnfēn): One can reside anywhere according to one's knowledge and abilities, but the benefits of clothing and food should be equally distributed. '授事人等不應令作' (Shòu shì rén děng bù yìng lìng zuò): Those responsible for distributing items should not be made to do other work. '有五種人不應差作授事等人：謂解蘇呾羅 (Sutra)、毗奈耶 (Vinaya)、摩窒里迦 (Matrika)、僧伽上座 (elder), 及為眾讀誦者' (Yǒu wǔ zhǒng rén bù yìng chāi zuò shòu shì rén děng: wèi jiě Sū dá luó, Pí nài yé, Mó zhì lǐ jiā, Sēng qié shàngzuò, jí wèi zhòng dú sòng zhě): There are five types of people who should not be assigned as those responsible for distributing items: those who are proficient in Sutra, Vinaya, Matrika, the Sangha's elders, and those who recite scriptures for the assembly. '若於住處多有房舍，應隨當時人數多少，若一人與二，或時與三，皆於此房隨時受用，或前食后食' (Ruò yú zhùchù duō yǒu fángshè, yìng suí dāngshí rénshù duōshǎo, ruò yī rén yǔ èr, huò shí yǔ sān, jiē yú cǐ fáng suíshí shòuyòng, huò qián shí hòu shí): If there are many rooms in the residence, they should be allocated according to the number of people at the time, sometimes one person gets two rooms, sometimes one person gets three rooms, and they can use these rooms at any time, whether before or after meals. '若有破壞，用僧伽物若勸化白衣，隨其力分而為修補，不應棄捨故令損壞' (Ruò yǒu pòhuài, yòng sēng qié wù ruò quànhuà báiyī, suí qí lì fèn ér wèi xiūbǔ, bù yìng qìshě gù lìng sǔnhuài): If the rooms are damaged, they should be repaired using the Sangha's property or by soliciting donations from lay devotees according to their ability. They should not be abandoned and allowed to deteriorate. '若處迮狹，同臥敷量均等共分，勿令闕事' (Ruò chù zéxiá, tóng wò fū liáng jūnděng gòng fēn, wù lìng quē shì): If the place is narrow, the area for sleeping should be equal and shared, and nothing should be lacking. '諸坐枮等應並均分，除安水瓨藥瓶之處，並置齒木、土屑、瞿摩耶 (Gomaya) 處及眾人行處' (Zhū zuò zhān děng yìng bìng jūnfēn, chú ān shuǐ wèng yàopíng zhī chù, bìng zhì chǐ mù, tǔxiè, Jù mó yé chù jí zhòngrén xíng chù): All sitting mats, etc., should be equally distributed, except for places where water jugs and medicine bottles are placed, as well as places for toothpicks, soil, Gomaya (cow dung), and places where people walk. '若門屋下、廊檐前、上下閣道及倉庫處，並不應分' (Ruò mén wū xià, láng yán qián, shàngxià gé dào jí cāngkù chù, bìng bù yìng fēn): Places such as under the door, in front of the eaves, on the upper and lower corridors, and in the warehouse should not be allocated. '若在阿蘭若 (Aranya) 中，于顯露地可留多少安瓶器處' (Ruò zài Ā lán ruò zhōng, yú xiǎnlù dì kě liú duōshǎo ān píng qì chù): If in an Aranya, some space can be left in a visible place to store bottles and containers. '眾受用地，亦不應分' (Zhòng shòu yòng dì, yì bù yìng fēn): Land used by the community should also not be allocated. '若有施主樂於寺內造別房施者，住此房人應受其利，併爲修理，或任施主意取何人' (Ruò yǒu shīzhǔ lè yú sì nèi zào bié fáng shī zhě, zhù cǐ fáng rén yìng shòu qí lì, bìng wèi xiūlǐ, huò rèn shīzhǔ yì qǔ hé rén): If a donor is happy to build a separate room in the temple as a donation, the person living in this room should enjoy its benefits and be responsible for its repair, or the donor can decide who lives there. '此人雖復受其別施，大眾分利皆亦應與' (Cǐ rén suī fù shòu qí bié shī, dàzhòng fēn lì jiē yìng yǔ): Even if this person receives additional donations, they should still be given a share when the community distributes benefits. '別房有施，隨住房者而共均分' (Bié fáng yǒu shī, suí zhù fáng zhě ér gòng jūnfēn): If there are donations for a separate room, they should be equally shared by the people living in the room. '若大床、大座難移轉者，諸門徒等應為舉之' (Ruò dà chuáng, dà zuò nán yí zhuǎn zhě, zhū méntú děng yìng wèi jǔ zhī): If large beds and large seats are difficult to move, all the disciples should lift them together. '若為眾事須出外行，分房之時隨次留分' (Ruò wèi zhòng shì xū chūwài xíng, fēn fáng zhī shí suí cì liú fēn): If it is necessary to go out for community affairs, a share should be reserved in order when allocating rooms. '阿蘭若 (Aranya) 處並乞食時，可留守人共均與食' (Ā lán ruò chù bìng qǐshí shí, kě liú shǒu rén gòng jūn yǔ shí): In the Aranya and when begging for food, food can be equally shared with the watchmen. '藏門鑰時應作私記，為防守故隨意養狗' (Cáng mén yào shí yìng zuò sī jì, wèi fángshǒu gù suíyì yǎng gǒu): When storing the door key, a private mark should be made, and dogs can be kept at will for defense. '其畜狗者，須知行法，若窣睹波 (Stupa) 及房院地，狗所爮攫應可平填，若遺不凈即應除去' (Qí chù gǒu zhě, xū zhī xíng fǎ, ruò Sū dǔ bō jí fángyuàn dì, gǒu suǒ páo jué yìng kě píng tián, ruò yí bù jìng jí yìng chúqù): Those who keep dogs should know the rules of conduct. If the Stupa and the grounds of the monastery are scratched by dogs, they should be leveled, and if any unclean things are left behind, they should be removed immediately. '若不修治，並得惡作' (Ruò bù xiūzhì, bìng dé è zuò): If it is not repaired, one will receive Dukata (a type of offense). '若有藥叉 (Yaksha) 並猛獸處，即不應居' (Ruò yǒu Yà chā bìng měngshòu chù, jí bù yìng jū): If there are Yaksha and wild beasts, one should not live there. '不兩房內而作安居。設作安居應於二處物取一分' (Bù liǎng fáng nèi ér zuò ānjū. Shè zuò ānjū yìng yú èr chù wù qǔ yī fēn): Do not perform the rainy season retreat in two rooms at the same time. If a retreat is performed, one share should be taken from the items in both places. '凡出家者于諸利養皆悉不合越' (Fán chūjiā zhě yú zhū lìyǎng jiē xī bùhé yuè): All ordained people should not exceed (a certain limit) in all benefits and offerings.
分貪求。聞有諍者將欲來時，應作三時豫分房舍，謂春夏冬隨意分給。復有六種分住處事：一、寺；二、寺勢分；三、寺外房；四、房勢分；五、園；六、園勢分。若諍者云：「與我分房。」者，應告之曰：「並己分訖。」若諍者去後還依常次準法更分。若非斗者應共同分，若不與分，得越法罪。或為日分，此是今日、此是明日；或為時分，此處小食、此處大食；或為尊分，此是阿遮利耶房、此是鄔波馱耶房，如此分者皆得惡作罪。若病苾芻樂舊房者，非次應與。不應無病詐言有病。若分房竟，後有人來，不以年高奪他房分。若夜至、若暫停，夜索分房及以褥席，若其與者，授受二人鹹得惡作。若夜至人不應相惱，可隨相識權時停止。給孤獨長者為乞食人，造立停舍，六眾聞之並皆同集，共分其舍，得惡作罪。凡是非法分與，並不應取。若有因緣須向余寺，時逼到者不論坐次，隨處應食。外有食來至斯住處，欲得食者，若無限局隨意食之，若人食有限即不應食。如於寺內，隨次分房。若在樹下、若在平地、若軟草處，亦隨次分。應以白二差具五法者，令分臥具所有大眾臥具，下至洗足盆並須聚在一處，從上座分。有十二人，並須差遣：一、分飯人；二、分粥人；三、分餅果人；四、分臥具人；五、分諸雜事人；六、藏
器物人；七、藏衣人；八、分衣人；九、藏雨衣人；十、分雨衣人；十一、雜驅使人；十二、看撿房舍人。若分臥具及以褥席亦隨次分。有餘長者若客苾芻及尼來者，應與令臥。所有臥具從好行訖，餘者白眾更應分掌，勿令損壞。凡是僧伽臥具受用之時，不得隨宜將輕小坐具，及垢膩疏薄惡物，而為儭替，得惡作罪，招黑背殃。知僧事人半月半月應巡房舍觀其臥具，若老、若少不依法式用臥具者，既撿見已，若老宿者告眾令知，少者應語二師，奪其臥具，準法呵責。若寺房廊鳥雀棲宿為喧鬧者，應使人撿察，巢無兒卵應即除棄，有者待去方除。若有蜂窠，無兒應除，有者以線縷纏之，由此緣故更不增長。若施主造寺施僧伽已，有事他行久不來者，住寺苾芻不應為乏飲食故舍斯住處悉皆遠去，應共乞食而自支濟；乃至五歲尚不來者，應共鄰居比近之寺，同一利養、別褒灑陀。寺主若來隨彼情樂，若久不至具如廣文。凡寺廢毀重欲修造，或等、或過不應減小；若施主力薄，小亦隨聽。香臺製底等過非小。若有尊容彩畫雕毀，應可拂除，還依舊狀而更圖畫。佛語尊經字有磨滅，刮其舊墨應更書新。
次明作凈廚法：凡是寺內應作凈廚，此類不同，有其五種：一、生心作；二、共印持；三、如牛臥；四、故廢處；五、眾
【現代漢語翻譯】 現代漢語譯本 器物人（負責管理僧眾生活用具的人）；七、藏衣人（負責保管僧衣的人）；八、分衣人（負責分配僧衣的人）；九、藏雨衣人（負責保管雨衣的人）；十、分雨衣人（負責分配雨衣的人）；十一、雜驅使人（負責各種雜務的人）；十二、看撿房舍人（負責看管和檢查房舍的人）。如果分配臥具以及褥席，也應按照次序分配。有多餘的，如果有年長的或來訪的比丘（bhiksu，佛教出家男眾）以及比丘尼（bhiksuni，佛教出家女眾）來，應該給他們安排床鋪。所有臥具從好的開始使用，剩餘的稟告大眾，應該重新分配掌管，不要讓其損壞。凡是僧伽（samgha，僧團）的臥具在使用的時候，不得隨意用輕小坐具，以及污垢油膩、粗糙簡陋的物品來代替好的臥具，否則會犯惡作罪（dukkhata，一種輕微的戒律過失），招致背後的責罵。知僧事的人每半個月應該巡視房舍，檢視臥具，如果年老的或年輕的沒有按照法式使用臥具，檢查發現后，如果是年長的，告知大眾讓他們知道，如果是年輕的，應該告訴二師（指戒師和教授師），沒收他們的臥具，按照戒律呵斥。如果寺廟房廊有鳥雀棲息，過於喧鬧，應該派人檢查，鳥巢沒有鳥蛋的應該立即清除，有鳥蛋的等待鳥飛走後再清除。如果有蜂窩，沒有幼蜂的應該清除，有幼蜂的用線纏繞，因為這個緣故就不會再增長。如果施主建造寺廟佈施給僧伽之後，有事外出很久不來，住在寺廟的比丘不應該因為缺乏飲食而捨棄這個住處全部遠去，應該一起乞食來維持生活；乃至五年還不來，應該和鄰近的寺廟，共同分享利養，分別舉行布薩（posadha，佛教一種懺悔儀式）。寺主如果來了，按照他的意願，如果很久不來，具體按照廣律的規定。凡是寺廟廢棄毀壞想要重新修造，或者相等，或者超過，不應該減小；如果施主力量薄弱，小一點也聽任。香臺、制底（caitya，佛塔）等超過了就不是小事了。如果有佛像彩畫雕塑損壞，應該拂去灰塵，恢復原來的樣子重新繪畫。佛語尊經文字有磨滅，颳去舊墨應該重新書寫。 接下來闡明製作凈廚的方法：凡是寺廟內應該製作凈廚，這類廚房不同，有五種：一、生心作（為某種目的而建）；二、共印持（共同管理）；三、如牛臥（形狀像牛臥）；四、故廢處（以前廢棄的地方）；五、眾
【English Translation】 English version The Person in charge of Utensils (responsible for managing the daily necessities of the Sangha); 7. The Person in charge of Storing Robes (responsible for storing the robes); 8. The Person in charge of Distributing Robes (responsible for distributing the robes); 9. The Person in charge of Storing Raincoats (responsible for storing raincoats); 10. The Person in charge of Distributing Raincoats (responsible for distributing raincoats); 11. The Person in charge of Miscellaneous Errands (responsible for various errands); 12. The Person in charge of Inspecting and Maintaining Rooms (responsible for inspecting and maintaining the rooms). If distributing bedding and mats, they should also be distributed in order. If there are extra, and if there are elder or visiting Bhikshus (bhiksu, Buddhist monks) and Bhikshunis (bhiksuni, Buddhist nuns) who come, they should be provided with bedding. All bedding should be used starting with the best, and the remainder should be reported to the Sangha (samgha, monastic community) and redistributed for management, so as not to be damaged. Whenever the Sangha's bedding is used, one should not arbitrarily replace good bedding with small sitting mats, or dirty, greasy, thin, or inferior items, otherwise one will commit a Dukkhata (dukkhata, a minor offense) and incur blame behind one's back. Those in charge of Sangha affairs should inspect the rooms every half month to check the bedding. If the old or young do not use the bedding according to the rules, once discovered, if they are elders, inform the Sangha to let them know; if they are young, tell the two teachers (referring to the Preceptor and the Instructor), confiscate their bedding, and reprimand them according to the Dharma. If birds roost in the temple halls and corridors, causing noise, someone should be sent to inspect. Nests without eggs should be removed immediately; if there are eggs, wait until the birds have left before removing them. If there are beehives, those without larvae should be removed; those with larvae should be wrapped with thread, so that they will not grow further. If a donor builds a temple and donates it to the Sangha, and then goes away for a long time, the Bhikshus living in the temple should not abandon the place and go far away due to lack of food and drink. They should beg for food together to support themselves; even if the donor does not return for five years, they should share the benefits with neighboring temples and hold the Posadha (posadha, a Buddhist confessional ceremony) separately. If the temple owner comes, follow their wishes; if they do not come for a long time, follow the detailed rules in the Vinaya. Whenever a temple is abandoned and destroyed and needs to be rebuilt, it should be equal to or greater than the original, not smaller; if the donor's strength is weak, a smaller size is allowed. Incense stands, Caityas (caitya, stupas), etc., exceeding the original size are not minor matters. If there are damaged Buddha images, colored paintings, or sculptures, the dust should be wiped away, and they should be restored to their original appearance and repainted. If the words of the Buddha's teachings in the scriptures are worn out, the old ink should be scraped off and new ink should be used to rewrite them. Next, explaining the method of making a clean kitchen: In general, a clean kitchen should be made within the temple. These types of kitchens are different, there are five kinds: 1. Made with a specific intention; 2. Jointly managed; 3. Shaped like a reclining cow; 4. Previously abandoned place; 5. Community
結作。言生心者，所謂隨一營作苾芻、或復俗人，初造房宇定磚石時，心念口言：「今於此方處當爲僧伽作凈廚。」共印持者，謂撿挍苾芻創安基石，將欲興功，告共住苾芻曰：「諸具壽仁可共知，於此方處當爲僧伽作凈廚。」如牛臥處者，謂是房門無其定準，撩亂而住。故廢處者，謂無眾僧空廢之處。眾結作者，謂大眾共和秉白二羯磨，作法結之。應如是作，修營處所悉備具已，齊于界內並外勢分一尋，將作凈廚。僧伽同樂者，即於此處敷座席鳴楗椎，乃至令一苾芻為羯磨結，此據大寺，可寺坊內結作凈廚。若隨一房小舍應知亦爾，于中通塞具如廣文。或於棚閣中層結凈，上下四邊勢分咸凈。若作法已得二種利樂：一、界外貯得界內煮；二、界內貯得界外煮，並皆無過。若異此者飲啖之時，皆惡作罪。又有十種不凈處，不應熟食：所謂露地、門屋下、房檐前、溫暖堂、洗浴室、官人宅、制底邊、外道家、俗人舍、尼寺中，若煮食時，皆得惡作。
上因造寺遂辨余文，次釋學處。言應將余苾芻者，謂眾多人，非僧伽也。由何事故須將苾芻？為防后時諍競損惱故。此中犯相者，唯除過量，余並如前小房戒說。若於住處有斗諍者、有污家者、有非理者，應驅擯之。
無根謗學處第八
佛在王舍城，時蜜
【現代漢語翻譯】 現代漢語譯本 結作。所謂『生心』，是指隨同一項營建工作的比丘或者在家之人，最初建造房屋，確定磚石位置時，心中想著口中說著：『現在於這個地方，應當為僧伽（Samgha，僧團）建造凈廚。』『共印持』，是指監工的比丘開始安放基石，將要開始施工時，告訴一起居住的比丘們說：『各位具壽仁者可以共同知曉，在這個地方，應當為僧伽建造凈廚。』『如牛臥處』，是指房門沒有一定的標準，雜亂無章地排列。『故廢處』，是指沒有僧眾居住而荒廢的地方。『眾結作』，是指大眾共同秉持白二羯磨（Karma，業力），依法進行結界。應當這樣做：修繕營建的處所全部準備好后，在界限之內以及外圍延伸一尋（古代長度單位），用來建造凈廚。『僧伽同樂』，即在這個地方鋪設座位，敲擊楗椎（木魚），乃至讓一位比丘主持羯磨結界。這指的是大型寺院，可以在寺院內部結界建造凈廚。如果是隨一房間的小屋，也應當知道是這樣，其中的通塞情況具體如廣文所述。或者在棚閣的中間樓層結界，上下四邊延伸的範圍都清凈。如果依法結界后，可以獲得兩種利益：一、在界外儲存，在界內烹煮；二、在界內儲存，在界外烹煮，都沒有過失。如果不是這樣，在飲食的時候，都會犯惡作罪（Dukkata，輕罪）。還有十種不凈的地方，不應該烹煮食物：所謂的露天地方、門屋下、房檐前、溫暖堂、洗浴室、官人宅、制底（Caitya，佛塔）邊、外道家、俗人家、尼寺中，如果在這些地方烹煮食物，都會犯惡作罪。
上面因為建造寺廟而辨析了其餘的文字，接下來解釋學處。所謂『應將余比丘』，是指眾多的人，不是僧伽。因為什麼緣故需要帶上比丘？爲了防止以後發生爭端損害利益。這裡面所犯的戒相，唯獨除了過量的情況，其餘都如前面小房戒所說。如果在居住的地方有爭鬥的人、有玷污家族的人、有不講道理的人，應當驅逐他們。
無根謗學處第八
佛在王舍城（Rajagrha），當時蜜
【English Translation】 English version Construction. 'Generating the thought' refers to a Bhiksu (monk) or a layperson involved in a construction project who, when initially setting the bricks and stones for a building, thinks and says, 'Now, in this place, I shall build a clean kitchen for the Samgha (community of monks).' 'Jointly acknowledging' refers to the supervising Bhiksu, upon laying the foundation stone and about to commence construction, informing the resident Bhiksus, 'Venerable ones, please be aware that in this place, a clean kitchen will be built for the Samgha.' 'Like a cow's resting place' refers to the doors of the building lacking a fixed standard and being arranged haphazardly. 'Therefore, abandoned places' refers to places that are deserted and unused due to the absence of monks. 'Collective construction' refers to the assembly collectively performing the white dual Karma (actions, deeds), establishing the boundary according to the Dharma. It should be done as follows: once the construction site is fully prepared, extend one 'xun' (ancient unit of length) within the boundary and beyond to build the clean kitchen. 'The Samgha rejoices together' means laying out seats in this place, striking the 'jian chui' (wooden fish), and having a Bhiksu perform the Karma to establish the boundary. This refers to large monasteries, where a clean kitchen can be built within the monastery's boundary. If it is a small room in a single dwelling, it should be understood similarly, with the details of access and obstruction as described in the extensive text. Alternatively, the boundary can be established on the middle floor of a pavilion, with the area extending cleanly on all four sides, above and below. If the boundary is established according to the Dharma, two benefits are gained: first, storing outside the boundary and cooking inside the boundary; second, storing inside the boundary and cooking outside the boundary, both without fault. If it is not done this way, one commits a Dukkata (wrongdoing) when eating or drinking. There are also ten unclean places where food should not be cooked: open ground, under the eaves of a door or house, in front of the eaves, in a warm hall, in a bathroom, in an official's residence, near a Caitya (stupa), in a heretic's house, in a layperson's house, and in a nunnery. Cooking food in these places results in a Dukkata.
Having clarified the remaining text due to the construction of the temple above, the next section explains the precepts. 'Should bring other Bhiksus' refers to many people, not the Samgha. Why is it necessary to bring Bhiksus? To prevent disputes and harm in the future. The offenses here, except for exceeding the limit, are as described in the previous precept regarding small dwellings. If there are people who quarrel, defile the family, or act unreasonably in the dwelling place, they should be expelled.
The Eighth Rootless Accusation Training Rule
The Buddha was in Rajagrha (King's Abode), at that time, honey
呾羅、步弭迦二人，由昔生中與實力子有怨仇故，遂共妹蜜呾羅尼，謗實力子云：「犯波羅市迦。」便為舉詰，自相符證。由同梵行事及不忍煩惱，制斯學處。
「若復苾芻懷瞋不捨，故於清凈苾芻，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。彼苾芻由瞋恚故作是語者，僧伽伐尸沙。」
言苾芻懷瞋者，謂瞋惑未斷。不捨者，謂是現纏意欲作其無益之事。言無根者，根有三種：謂見、聞、疑。此若無者是無根事。言謗者，謂以惡事毀呰於他。無根方犯；若有三根，即非犯類。所言謗者，謂非言諍。苾芻由瞋恚故作是語者，謂無實想故，表由瞋恨故，便生惡謗。應知此中所謗之境，有四種人：一者清凈；二者雖清凈相似不清凈；三者不清凈；四者雖不清凈相似清凈。若謗初二，十事成犯，五事非犯。何謂為十？謂不見、不聞、不疑、妄言見等，是謂三事：或聞而忘、或疑而忘，言我聞疑。復是二事：或聞而信、或聞不信，而言我見。復是二事：或聞而疑，或聞不疑，或但自疑而云我見。復是三事，語語說時鹹得本罪。五事無犯者，謂不見、不聞、不疑，有見等想而云見等，是謂三事。或聞而忘。或疑而忘，有聞疑想而言聞等，是為二事，此皆無犯謗。后二人，十一事犯、
【現代漢語翻譯】 現代漢語譯本：呾羅（Tala，人名）、步弭迦（Bhumika，人名）二人，因為前世與實力子（Shaktimati，人名）有怨仇，於是和他們的妹妹蜜呾羅尼（Mitrani，人名）一起，誣陷實力子說：『犯了波羅市迦（Parajika，斷頭罪）。』便一起指控他，互相作證。因為同梵行（brahmacarya，清凈行）的僧侶不忍受煩惱，所以制定了這個學處（Siksa，戒條）。
『如果比丘（bhiksu，出家男眾）懷著嗔恨不肯放下，故意用沒有根據的波羅市迦法來誹謗清凈的比丘，想要破壞他的清凈行為。之後在其他時間，無論是否被詢問，知道這是沒有根據的誹謗。這個比丘因為嗔恚而說出這樣的話，就犯了僧伽伐尸沙（Samghavasesa，僧殘罪）。』
所說『比丘懷著嗔恨』，是指嗔恚的迷惑還沒有斷除。『不捨』，是指這種嗔恨現在纏繞著他，想要做對他沒有益處的事情。所說『沒有根據』，『根』有三種：即見、聞、疑。如果這三種都沒有，就是沒有根據的事情。所說『誹謗』，是指用惡劣的事情詆譭他人。沒有根據才構成犯罪；如果有這三種根據，就不屬於犯罪。所說『誹謗』，是指不是言語爭論。比丘因為嗔恚而說出這樣的話，是指沒有真實的想法，表明是因為嗔恨的緣故，就產生了惡意的誹謗。應當知道這裡所誹謗的對象，有四種人：第一種是清凈的人；第二種是雖然清凈但相似於不清凈的人；第三種是不清凈的人；第四種是雖然不清凈但相似於清凈的人。如果誹謗前兩種人，十種情況構成犯罪，五種情況不構成犯罪。什麼是十種情況？即沒有看見、沒有聽見、沒有懷疑，卻謊稱看見等等，這是三種情況：或者聽見了卻忘記了、或者懷疑了卻忘記了，卻說我聽見了、我懷疑了。又是兩種情況：或者聽見了就相信了、或者聽見了不相信，卻說我看見了。又是兩種情況：或者聽見了就懷疑、或者聽見了不懷疑，或者只是自己懷疑卻說我看見了。又是三種情況，每說一句話都得到本罪。五種情況不構成犯罪，即沒有看見、沒有聽見、沒有懷疑，卻有看見等的想法而說看見等，這是三種情況。或者聽見了卻忘記了，或者懷疑了卻忘記了，有聽見、懷疑的想法而說聽見等，這是兩種情況，這些都不構成誹謗罪。誹謗后兩種人，十一種情況構成犯罪。
【English Translation】 English version: Tala (name) and Bhumika (name), because of a past life grudge against Shaktimati (name), conspired with their sister Mitrani (name) to slander Shaktimati, saying: 'He has committed a Parajika (expulsion offense).' They then jointly accused him, mutually corroborating their testimonies. Because the monks practicing brahmacarya (pure conduct) could not bear the afflictions, this Siksa (precept) was established.
'If a bhiksu (monk) harbors anger and does not relinquish it, deliberately slandering a pure bhiksu with an unfounded Parajika offense, intending to destroy his pure conduct, and later, whether asked or not, knows that this is an unfounded slander, that bhiksu, because of anger, having spoken in this way, commits a Samghavasesa (formal meeting offense).'
The phrase 'bhiksu harboring anger' refers to the delusion of anger not yet eradicated. 'Does not relinquish' means that this anger is currently entangling him, desiring to do things that are not beneficial to him. The phrase 'unfounded' means that there are three kinds of 'roots': namely, seeing, hearing, and doubting. If these three are absent, it is an unfounded matter. The phrase 'slander' refers to defaming others with evil matters. Only unfounded accusations constitute an offense; if there are these three roots, it does not belong to the category of offenses. The phrase 'slander' refers to something other than verbal disputes. The bhiksu, because of anger, having spoken in this way, means that there is no real thought, indicating that it is because of anger that malicious slander arises. It should be known that the object of slander here includes four kinds of people: the first is a pure person; the second is a person who is pure but resembles an impure person; the third is an impure person; and the fourth is a person who is impure but resembles a pure person. If one slanders the first two kinds of people, ten situations constitute an offense, and five situations do not constitute an offense. What are the ten situations? Namely, not seeing, not hearing, not doubting, yet falsely claiming to have seen, etc., these are three situations: or having heard but forgotten, or having doubted but forgotten, yet saying 'I heard, I doubted.' These are two more situations: or having heard and believed, or having heard and not believed, yet saying 'I saw.' These are two more situations: or having heard and doubted, or having heard and not doubted, or merely doubting oneself yet saying 'I saw.' These are three more situations, each word spoken incurs the original offense. The five situations that do not constitute an offense are: not seeing, not hearing, not doubting, yet having the thought of seeing, etc., and saying 'I saw,' etc., these are three situations. Or having heard but forgotten, or having doubted but forgotten, having the thought of hearing and doubting, and saying 'I heard,' etc., these are two situations, all of which do not constitute the offense of slander. Slandering the latter two kinds of people, eleven situations constitute an offense.
六事非犯，謂以見而忘一事，于上兩處為第四事，餘事皆同，思之可識。前之二人體是清凈故無見忘。若以書、若以字印、手印、若遣使、若自書字，作如是言：「此字說汝有其犯事。」若對狂癡、若眠、若定、若先犯人、若授學人、若謗苾芻尼、若於大眾作如是言：「此中有人犯波羅市迦。」不斥名謗，咸窣吐羅。謗之境心，句如上說。若以半擇迦男女而謗他者，皆窣吐羅。謗式叉等，咸犯惡作。復有說言：「謗苾芻尼亦獲本罪，謗式叉等得窣吐羅。若以五無間謗苾芻者，並得眾教，以犯逆罪非苾芻故。」有云：「于中是吐羅者，謗得輕罪。尼謗他時，準苾芻說。其式叉等，得惡作罪。若鄔波索迦謗苾芻者，應與作覆缽羯磨。若惡罵俗人，不往其舍不受彼食及以床座，不為說法。若彼下心從眾求乞，性調柔者，應為作仰缽羯磨。入邪部者，為正部人作覆缽者，不成作法，翻此便成。若善俗人家作覆缽羯磨，亦不成作。若以一床等壓諸界上，一羯磨人得覆仰多缽。」
假根謗學處第九
佛在王舍城時，蜜呾羅、步弭迦二人，共見野鹿交會，取相似事謗實力子，毀同梵行。事惱同前，制斯學處。
「若復苾芻，懷瞋不捨故，于清凈苾芻，以異非分波羅市迦法謗，欲壞彼凈行。後於異時，若問、若不問
【現代漢語翻譯】 現代漢語譯本： 六種情況下不構成違犯，即因為見解錯誤而忘記一件事，這在上文兩種情況中屬於第四種情況，其餘情況都相同，仔細思考就能明白。前面提到的兩個人因為身體清凈，所以不會有見解錯誤和遺忘的情況。如果通過書信、字印、手印，或者派遣使者、親自書寫文字，說出這樣的話：『這些字說明你犯了某種罪行。』如果（指控對像）是瘋子、癡呆的人、正在睡眠、正在禪定、先前已經犯過罪的人、正在接受教育的人、誹謗比丘尼，或者在大眾中說出這樣的話：『這裡有人犯了波羅市迦（Parajika，斷頭罪）。』但不指名道姓地誹謗，都構成窣吐羅（Sthullatyaya，粗罪）。誹謗時的心態，與上文所說相同。如果用半擇迦（Pandaka，不男）的男人或女人來誹謗他人，都構成窣吐羅。誹謗式叉摩那（Siksamana，學戒女）等，都犯惡作罪（Dukkata，惡作）。還有一種說法是：『誹謗比丘尼也會獲得與所誹謗罪行相同的罪過，誹謗式叉摩那等則得窣吐羅。如果用五無間罪（Panca-anantariya，五逆罪）來誹謗比丘，會得到所有教誡，因為犯了逆罪，所以不再是比丘。』有人說：『其中構成窣吐羅的情況是，誹謗會得到較輕的罪過。比丘尼誹謗他人時，參照比丘的說法。對於式叉摩那等，會得到惡作罪。如果優波索迦（Upasaka，近事男）誹謗比丘，應該對他進行覆缽羯磨（Ukkhitta-patta-kamma，驅擯羯磨）。如果惡語辱罵在家信徒，不去他家，不接受他的食物和床座，不為他說法。如果他謙卑地向僧團請求，並且性格柔順，應該為他進行仰缽羯磨（Abbukkita-patta-kamma，恢復羯磨）。加入邪見部派的人，為正見部派的人進行覆缽羯磨，則此羯磨無效，反之則有效。如果在善良的在家信徒家進行覆缽羯磨，此羯磨也無效。如果用一張床等物品壓在各個戒場邊界上，一個羯磨人可以進行多個覆缽或仰缽羯磨。』 假根謗學處第九 佛陀在王舍城（Rajagrha）時，蜜呾羅（Mittra）、步弭迦（Bhumika）二人，共同看到野鹿交配，就用相似的事情來誹謗實力子（Saktika），詆譭同梵行者。事情的煩惱與之前相同，因此制定了這條學處。 『如果又有比丘，懷著不捨棄的嗔恨心，用與事實不符的波羅市迦法（Parajika-dhamma，斷頭法）來誹謗清凈的比丘，想要破壞他的清凈行為。之後在其他時間，無論被詢問與否，
【English Translation】 English version: There are six instances where no offense is committed, namely, forgetting one thing due to a wrong view, which is the fourth case in the two instances mentioned above. The remaining cases are the same, and one can understand them by thinking about them. The two individuals mentioned earlier are pure in body, so they do not have wrong views or forgetfulness. If one uses a letter, a seal, a hand gesture, or sends a messenger, or writes words oneself, saying, 'These words say that you have committed an offense.' If the (accused) is a madman, an idiot, sleeping, in meditation, someone who has previously committed an offense, someone who is being educated, someone who slanders a Bhikkhuni (Bhiksuni, female monastic), or if one says in the assembly, 'There is someone here who has committed a Parajika (Parajika, expulsion offense),' but does not slander by name, all constitute a Sthullatyaya (Sthullatyaya, grave offense). The state of mind during the slander is the same as described above. If one uses a Pandaka (Pandaka, eunuch) man or woman to slander another, all constitute a Sthullatyaya. Slandering a Siksamana (Siksamana, probationer nun), etc., all constitute a Dukkata (Dukkata, wrong doing) offense. There is also a saying: 'Slandering a Bhikkhuni also incurs the same offense as the offense slandered, while slandering a Siksamana, etc., incurs a Sthullatyaya. If one slanders a Bhikkhu (Bhikkhu, male monastic) with the five Anantariya (Panca-anantariya, five heinous crimes), one receives all the teachings, because one has committed a rebellious crime and is no longer a Bhikkhu.' Some say: 'Among these, the case that constitutes a Sthullatyaya is that slander incurs a lighter offense. When a Bhikkhuni slanders another, refer to the Bhikkhu's case. For Siksamana, etc., one incurs a Dukkata offense. If an Upasaka (Upasaka, male lay follower) slanders a Bhikkhu, one should perform the Ukkhitta-patta-kamma (Ukkhitta-patta-kamma, suspension of association rite) for him. If one curses a layperson, one should not go to their house, accept their food and seats, or teach them the Dharma. If they humbly request the Sangha (Sangha, monastic community) and are gentle in nature, one should perform the Abbukkita-patta-kamma (Abbukkita-patta-kamma, reinstatement rite) for them. If someone who has joined a heretical sect performs the Ukkhitta-patta-kamma for someone in the orthodox sect, the rite is invalid; the reverse is valid. If one performs the Ukkhitta-patta-kamma at the house of a virtuous layperson, the rite is also invalid. If one uses a bed, etc., to press on the boundaries of various monastic territories, one Kamma (Kamma, ritual act) performer can perform multiple Ukkhitta-patta or Abbukkita-patta Kammas.' The Ninth Training Rule on Slandering Based on False Pretenses When the Buddha was in Rajagrha (Rajagrha, city in ancient India), Mittra (Mittra, friend) and Bhumika (Bhumika, earth) together saw wild deer mating and used similar events to slander Saktika (Saktika, powerful one), defaming those who practice the same Brahmacharya (Brahmacharya, holy life). The trouble caused is the same as before, so this training rule was established. 'If again a Bhikkhu, harboring unabandoned anger, slanders a pure Bhikkhu with a Parajika-dhamma (Parajika-dhamma, expulsion offense) that is different and unfounded, desiring to destroy his pure conduct. Later, at another time, whether asked or not,
，知此是異非分事，以少相似法而為譭謗。彼苾芻由瞋恚故作是語者，僧伽伐尸沙。」
言異非分者，異謂涅槃，乖生死故；四他勝法非是彼因，名為非分，非分事謗即是其諍。若苾芻見余苾芻犯波羅市迦時，作非犯想、或作餘罪想謗，言犯波羅市迦者，得眾教罪。若於眾教作非犯想、或作餘罪想，乃至突色訖里多，事皆同此，隨其所謗得罪。應知說謗之時，前人領解，犯眾教罪。無犯者，謂實見彼作他勝等事。◎
◎破僧違諫學處第十
佛在王舍城，時提婆達多由貪利故，學得神通化未生冤，令生信樂，至如來所求索門徒。以不得故，便起恚恨，乃與孤迦里、褰茶達驃、羯吒謨洛迦底灑、三沒達羅達多以為伴黨，破和合僧。僧設諫時噁心不捨。由僧伽事及邪智煩惱，制十、十一，二種學處。
「若復苾芻興方便，欲破和合僧，于破僧事堅執不捨。諸苾芻應語彼苾芻言：『具壽！莫欲破和合僧，堅執而住。具壽！應與眾僧和合，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。」
言和合者，謂同一味。有其六種：謂形相、作業
【現代漢語翻譯】 現代漢語譯本：知曉這是與涅槃（Nirvana）無關的事情，卻因為少許相似之處而進行誹謗。如果比丘（Bhikkhu）因為嗔恚而說出這樣的話，則犯僧伽伐尸沙（Sanghavasesa）。
『異非分』的意思是，『異』指的是涅槃，因為它脫離生死輪迴；四種他勝法（Parajika）不是涅槃的原因，所以稱為『非分』，用非分之事進行誹謗，就是爭端。如果比丘看到其他比丘犯波羅夷（Parajika）時，卻認為沒有犯，或者認為是犯了其他罪行而進行誹謗，說他犯了波羅夷，就犯了眾教罪（Sanghavasesa）。如果對比丘所犯的眾教罪，認為是沒犯，或者認為是犯了其他罪行，乃至突色訖里多（Dukkata），情況都與此相同，根據他所誹謗的罪行而定罪。應該知道，在說出誹謗之語時，如果對方理解了，就犯了眾教罪。如果沒有犯戒，是指確實看到對方做了他勝法等事情。
破僧違諫學處第十
佛陀在王舍城（Rajagrha），當時提婆達多（Devadatta）因為貪圖利益，學會了神通，迷惑了未生怨（Ajatasatru），使他產生信樂，到如來（Tathagata）處請求收他為門徒。因為沒有得到允許，就產生了嗔恨，於是與孤迦里（Kokalika）、褰茶達驃（Khandhadeva）、羯吒謨洛迦底灑（Katamorakatisya）、三沒達羅達多（Samudradatta）結為同黨，破壞僧團的和合。僧團進行勸諫時，他仍然心懷惡意不肯放棄。由於僧團事務以及邪惡的智慧和煩惱，制定了十條、十一條，兩種學處。
『如果又有比丘，興起方便，想要破壞和合的僧團，對於破壞僧團的事情堅決不肯放棄。眾比丘應該對比丘說：『具壽（Ayasma）！不要想要破壞和合的僧團，堅持不放。具壽！應該與眾僧和合，共同居住，歡喜無諍，一心一意，如同水乳交融，大師（Buddha）的教令才能光大顯揚，安樂長久。具壽！你可以放棄破壞僧團的事情。』眾比丘這樣勸諫時，如果他放棄了，那是好的。如果不放棄，應該再三慇勤地勸諫，按照教規進行詰問，讓他放棄這件事。如果放棄了，那是好的；如果不放棄，就犯僧伽伐尸沙。』
『和合』的意思是，味道相同。有六種和合：即形相和合、作業和合
【English Translation】 English version: Knowing that this is a matter unrelated to Nirvana (Nirvana), yet slandering because of a slight resemblance. If a Bhikkhu (Bhikkhu) speaks such words out of anger, he commits a Sanghavasesa (Sanghavasesa).
『Different and non-related』 means that 『different』 refers to Nirvana, because it is detached from the cycle of birth and death; the four Parajikas (Parajika) are not the cause of Nirvana, so they are called 『non-related,』 and slandering with non-related matters is the dispute. If a Bhikkhu sees another Bhikkhu committing a Parajika, but thinks he has not committed it, or thinks he has committed another offense and slanders him, saying that he has committed a Parajika, he commits a Sanghavasesa. If, regarding the Sanghavasesa committed by a Bhikkhu, he thinks he has not committed it, or thinks he has committed another offense, even Dukkata (Dukkata), the situation is the same, and the punishment is determined according to the offense he slanders. It should be known that when the words of slander are spoken, if the other person understands, he commits a Sanghavasesa. If there is no offense, it means that he actually saw the other person doing things like committing a Parajika.
The Tenth Training Rule on Breaking the Sangha and Disobeying Admonishment
The Buddha (Buddha) was in Rajagrha (Rajagrha). At that time, Devadatta (Devadatta), out of greed for profit, learned supernatural powers and deluded Ajatasatru (Ajatasatru), causing him to develop faith and joy, and went to the Tathagata (Tathagata) to ask to be accepted as a disciple. Because he was not allowed, he became angry, and then formed a group with Kokalika (Kokalika), Khandhadeva (Khandhadeva), Katamorakatisya (Katamorakatisya), and Samudradatta (Samudradatta) to break the harmony of the Sangha. When the Sangha admonished him, he still harbored malice and refused to give up. Due to Sangha affairs and evil wisdom and afflictions, ten and eleven training rules were established.
『If there is again a Bhikkhu who devises means to break the harmonious Sangha, and is determined not to give up the matter of breaking the Sangha. The Bhikkhus should say to the Bhikkhu: 『Ayasma (Ayasma)! Do not want to break the harmonious Sangha, and insist on staying. Ayasma! You should be in harmony with the Sangha, live together, be joyful and without dispute, be of one mind, like water and milk blending together, so that the Buddha's teachings can be glorified and long-lasting. Ayasma! You can give up the matter of breaking the Sangha.』 When the Bhikkhus admonish him in this way, it is good if he gives up. If he does not give up, he should be admonished earnestly again and again, and questioned according to the precepts, so that he gives up this matter. If he gives up, it is good; if he does not give up, he commits a Sanghavasesa.』
『Harmony』 means that the taste is the same. There are six kinds of harmony: namely, harmony in form, harmony in action
、戒、見、軌儀及以活命。言僧伽者，總有九種：謂無恥僧伽、有恥僧伽、恥無恥僧伽、順理僧伽、非理僧伽、理非理僧伽、未脫僧伽、已脫僧伽、脫未脫僧伽。此九種中誰可破邪？除初后二，余皆可破。以其最初無羞恥眾，犯四重禁，破事已成。已破之者，無重破故。后二聖眾，破事無故。第九學人，余應準說。言欲破者，提婆達多以愚癡故，心生異見，壞彼僧伽，于形相等改佛正則，自製五事謗三凈教，勸諸愚小習行邪法。言五事者，一、不食乳酪，犢子飢困故。二、不食魚肉，由斯殺生故。三、不啖于鹽，多有塵土故。四、不截衣𦆠，廢損織功故。五、不住蘭若，受房生福故。言興方便者，謂作破僧事。于破僧事堅執不捨者，既思眾破攝化門徒，自守邪宗多求惡黨。言莫欲破和合僧者，欲顯若破善眾定墮無間，若舍此心不受其罪。汝諸具壽應與僧和合者，謂眾多人別諫之語，或是僧伽、或僧伽所遣，雖無羯磨但以言遮令除惡見。言共住者，謂衣食利養同受用故。言歡喜者，善品增益各各情悅故。言無諍者，彼此見同共相愛樂無諍訟故。言一心者，心若散亂當令寂定，既得定已勤求解脫。言一說者，由契經等十二分教體無別故，亦是更互相教之義。如水乳合者，行與理順一相無差。大師教法令得光顯者，我染瞋癡
【現代漢語翻譯】 現代漢語譯本：關於戒律、見解、行爲規範、生活方式。說到僧伽（saṃgha，僧團），總共有九種：即僧伽、有慚僧伽、無慚僧伽、順理僧伽、非理僧伽、理非理僧伽、未解脫僧伽、已解脫僧伽、解脫未解脫僧伽。這九種僧伽中，誰可以破壞（和合的僧團）呢？除了最初和最後兩種，其餘都可以破壞。因為最初的無慚僧伽，已經觸犯了四重禁（指比丘所犯的四種最重的罪），破壞僧團的事實已經成立。已經破壞過的，不可能再破壞。后兩種聖眾（指已解脫和解脫未解脫的僧伽），沒有破壞僧團的動機。第三種人，其餘的可以類推。說到想要破壞僧團的人，提婆達多（Devadatta，佛陀的堂弟）因為愚癡，心中產生了不同的見解，破壞了僧伽，在形式上改變佛陀制定的規則，自己制定了五件事，誹謗三凈教（指比丘的三種清凈的謀生方式），勸誘那些愚昧無知的人修行邪法。說到五件事，一是，不吃乳酪，導致小牛飢餓困苦。二是，不吃魚肉，因為這樣會殺生。三是，不吃鹽，因為鹽里有很多塵土。四是，不剪裁衣服，會浪費紡織的功勞。五是，不住在蘭若（araṇya，寂靜處），認為住在房舍里會帶來福報。說到興方便，就是指製造破壞僧團的事情。對於破壞僧團的事情，如果堅持不放棄，就會想著破壞僧團，招攬門徒，自己堅持邪惡的宗派，到處尋求邪惡的同黨。說到不要破壞和合的僧團，是爲了顯示如果破壞了善良的僧眾，必定會墮入無間地獄，如果捨棄這種想法，就不會受到這種罪報。你們這些具壽（āyuṣmant，對年長比丘的尊稱）應該與僧團和合，是指很多人分別勸諫的話語，或者是僧伽，或者是僧伽所派遣的人，即使沒有羯磨（karma，儀式），但用言語阻止，讓他們去除邪惡的見解。說到共同居住，是指衣食供養共同享用。說到歡喜，是指善的品德增長，各自心情喜悅。說到無諍，是指彼此見解相同，互相愛護，沒有爭訟。說到一心，是指心如果散亂，應當使它寂靜安定，已經安定之後，勤奮地求解脫。說到一說，是因為契經（sūtra，佛經）等十二分教（dvādaśāṅga-buddha-vacana，佛陀教法的十二種分類）的本體沒有差別，也是互相教導的意義。如同水乳交融，行為與道理相順，沒有差別。大師的教令能夠得到光大顯揚，是因為我（們）的貪染、嗔恨、愚癡
【English Translation】 English version: About precepts, views, conduct, and livelihood. Speaking of the Saṃgha (community), there are nine types in total: namely, Saṃgha, Shameful Saṃgha, Shameless Saṃgha, Righteous Saṃgha, Unrighteous Saṃgha, Righteous and Unrighteous Saṃgha, Unliberated Saṃgha, Liberated Saṃgha, and Liberated and Unliberated Saṃgha. Among these nine types of Saṃgha, who can disrupt (the harmonious Saṃgha)? Except for the first and last two, the rest can be disrupted. Because the initial Shameless Saṃgha has already violated the four major prohibitions (referring to the four heaviest offenses committed by a bhikkhu), the fact of disrupting the Saṃgha has already been established. What has already been disrupted cannot be disrupted again. The latter two holy communities (referring to the Liberated and Liberated and Unliberated Saṃghas) have no motive to disrupt the Saṃgha. As for the third type of person, the rest can be inferred by analogy. Speaking of those who want to disrupt the Saṃgha, Devadatta (Buddha's cousin) because of ignorance, generated different views in his mind, disrupted the Saṃgha, changed the rules established by the Buddha in form, created five things himself, slandered the three pure teachings (referring to the three pure ways of making a living for a bhikkhu), and persuaded those ignorant people to practice evil dharmas. Speaking of the five things, one is, not eating milk and cheese, causing the calves to be hungry and distressed. Two is, not eating fish and meat, because this will kill living beings. Three is, not eating salt, because there is a lot of dust in the salt. Four is, not cutting clothes, which will waste the effort of weaving. Five is, not living in the araṇya (quiet place), believing that living in houses will bring blessings. Speaking of creating expedient means, it refers to creating things that disrupt the Saṃgha. If one insists on not giving up on disrupting the Saṃgha, one will think about disrupting the Saṃgha, recruiting disciples, adhering to evil sects oneself, and seeking evil accomplices everywhere. Speaking of not wanting to disrupt the harmonious Saṃgha, it is to show that if one disrupts the virtuous Saṃgha, one will surely fall into Avīci hell, and if one abandons this idea, one will not receive this retribution. You venerable ones (āyuṣmant, term of respect for senior bhikkhus) should be in harmony with the Saṃgha, referring to the words of many people who advise separately, or the Saṃgha, or those sent by the Saṃgha, even without karma (ritual), but using words to stop them, so that they remove evil views. Speaking of living together, it refers to sharing clothing, food, and offerings together. Speaking of joy, it refers to the increase of virtuous qualities, and each person's heart is joyful. Speaking of non-contention, it refers to having the same views, loving each other, and having no disputes. Speaking of one mind, it refers to if the mind is scattered, it should be made quiet and stable, and after it is stable, diligently seek liberation. Speaking of one teaching, it is because the essence of the sūtras (scriptures) and the twelvefold teachings (dvādaśāṅga-buddha-vacana, twelve categories of the Buddha's teachings) are no different, and it is also the meaning of teaching each other. Like water and milk blending together, conduct and reason are in harmony, with no difference. The Master's teachings can be glorified and manifested, because of our greed, hatred, and ignorance.
善能調伏，令佛聖教得流通故。言安樂住者，謂四聖種現法樂住。依斯德故能獲勝果。言再三者，謂白四羯磨不廣不略，但齊二、三。言諫時者，謂作法時。慇勤正諫者，明眾至心。隨教應詰者，詰其所以，遮其非理故。
助伴破僧伽違諫學處第十一
次明助伴學處，與前異者隨字而釋。
「若復苾芻，若一、若二、若多，與彼苾芻共為伴黨，同邪違正隨順而住。時此苾芻語諸苾芻言：『大德！莫共彼苾芻有所論說若好、若惡。何以故？彼苾芻是順法律、依法律，語言無虛妄，彼愛樂者我亦愛樂。』諸苾芻應語此苾芻言：『具壽！莫作是說：「彼苾芻是順法律、依法律，語言無虛妄，彼愛樂者我亦愛樂。」何以故？彼苾芻非順法律、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。」
言好者，陳利益。言惡者，說無益事。言法語者，語詞圓足。律語者，合理無差。有釋：「能引實義名曰法語，出柔軟言名曰律語。」言無虛妄者，謂曉其事方出於言
【現代漢語翻譯】 現代漢語譯本： （這些行為）能夠很好地調伏（人心），使佛陀的聖教得以流通。所說的『安樂住』，是指四聖種（指少欲知足、遠離憒鬧、樂於正法、精進修習）所帶來的現世安樂。依靠這種德行，能夠獲得殊勝的果報。所說的『再三』，是指白四羯磨（一種僧團的儀式）既不繁瑣也不省略，但至少要有兩三次。所說的『諫時』，是指作法（舉行儀式）的時候。『慇勤正諫』，說明大眾至誠懇切。『隨教應詰』，是指追問其原因，阻止其不合道理的行為。
助伴破僧伽違諫學處第十一
下面說明助伴（幫助他人破僧）的學處，與前面的不同之處，將逐字解釋。
『如果又有比丘，無論是一個、兩個還是多個，與那個比丘結成朋黨，共同邪僻違反正道，隨順他而住。這時，這個比丘對比丘們說：「大德們！不要與那個比丘談論任何事情，無論是好的還是壞的。為什麼呢？因為那個比丘是順從法律、依靠法律的，言語沒有虛妄，他所喜愛的人我也喜愛。」比丘們應該對比丘說：「具壽！不要這樣說：『那個比丘是順從法律、依靠法律的，言語沒有虛妄，他所喜愛的人我也喜愛。』為什麼呢？因為那個比丘不是順從法律、不依靠法律的，言語都是虛妄的。你不要喜歡破壞僧團，應當喜歡和合僧團，應當與僧團和合歡喜，沒有爭論，一心一意，如同水乳交融，使大師的教令得以光顯，安樂長久住世。具壽！應該捨棄破壞僧團的邪惡見解，順從邪惡違反正道，勸人制造爭端，堅持不改。」比丘們這樣勸諫時，如果他捨棄了（這種行為），那是好的。如果不捨棄，應該可以再三慇勤地勸諫，根據教義追問，讓他捨棄這件事。捨棄了，那是好的；如果不捨棄，就犯了僧伽伐尸沙（僧殘罪）。』
所說的『好』，是陳述利益。所說的『惡』，是說沒有利益的事情。所說的『法語』，是說言語圓滿充足。所說的『律語』，是合理沒有差錯。有一種解釋是：『能夠引出真實意義的叫做法語，說出柔和言語的叫做律語。』所說的『沒有虛妄』，是指了解那件事才說出來。
【English Translation】 English version: （These actions）are good at taming （people's minds）, so that the Buddha's holy teachings can be circulated. The so-called 'dwelling in peace and happiness' refers to the present happiness brought about by the Four Noble Lineages (referring to having few desires and knowing contentment, staying away from noisy places, delighting in the right Dharma, and diligently practicing). Relying on this virtue, one can obtain superior rewards. The so-called 'again and again' refers to the Bai Si Karma (a monastic ritual) that is neither cumbersome nor omitted, but at least two or three times. The so-called 'time of admonishment' refers to the time of zuofa (performing the ritual). 'Earnest and correct admonishment' indicates the sincerity of the masses. 'Questioning according to the teachings' refers to questioning the reasons and preventing unreasonable behavior.
The Eleventh Siksamana (Precept) on Aiding and Abetting the Dissension of the Sangha
The following explains the Siksamana (precept) of assisting (others in breaking up the Sangha). The differences from the previous ones will be explained word by word.
'If there is again a bhiksu (monk), whether one, two, or more, who forms a faction with that bhiksu, together deviating from the right path and following him. At this time, this bhiksu says to the bhiksus: 'Venerable ones! Do not discuss anything with that bhiksu, whether good or bad. Why? Because that bhiksu is in accordance with the law, relies on the law, and his words are not false. I also love those whom he loves.' The bhiksus should say to this bhiksu: 'Reverend one! Do not say: 'That bhiksu is in accordance with the law, relies on the law, and his words are not false. I also love those whom he loves.' Why? Because that bhiksu is not in accordance with the law, does not rely on the law, and his words are all false. You should not like to destroy the Sangha, you should like to harmonize the Sangha, you should be harmonious and happy with the Sangha, without disputes, with one heart and one mind, like water and milk blending together, so that the Master's teachings can be glorified, and dwell in peace and happiness for a long time. Reverend one! You should abandon the evil view of destroying the Sangha, follow evil and violate the right path, encourage people to create disputes, and stubbornly refuse to change.' When the bhiksus admonish in this way, it is good if he abandons (this behavior). If he does not abandon it, he should be earnestly admonished again and again, questioned according to the teachings, and made to abandon this matter. It is good if he abandons it; if he does not abandon it, he commits a Sanghavasesa (monk remaining) offense.'
The so-called 'good' is stating the benefits. The so-called 'bad' is saying things that are not beneficial. The so-called 'Dharma words' are words that are complete and sufficient. The so-called 'Vinaya words' are reasonable and without errors. One explanation is: 'That which can bring out the true meaning is called Dharma words, and speaking gentle words is called Vinaya words.' The so-called 'without falsehood' means that one speaks only after understanding the matter.
。我亦愛樂者，彼所作事咸稱我心。莫作是說等者，勸隨正部舍背邪黨。此中犯者，始從隨順欲作破僧，皆得惡作罪。眾多人諫不肯舍者，得窣吐羅罪。若秉初白乃至羯磨第二竟時，一一鹹得窣吐羅罪。第三竟時，如法如律如大師教正為開諫，違而不捨者，得眾教罪。若作非法而眾和合、或作如法眾不和合、或作非法眾不和合、或作似法眾不和等，由作諫事不稱法故，無犯。若犯罪已即應說露，若不爾者，與他同秉一切羯磨，鹹得惡作。若他諫時心同惡黨，設令不語亦犯眾教。有言不同而心樂破，犯窣吐羅。若雖言同作不破心，或無破心不同其事者，無犯。若生疑者，獲窣吐羅。自有破而非鬧亂，應為四句。鬧亂謂是始從構集破眾之事。或有破眾非是異住亦為四句。異住謂是異界而住。或有破僧不為別部亦為四句。別部謂是九清凈人別處而住，一是正主、餘八名助。齊何名破？謂是天授先領四人，后破正眾。四人同彼行籌羯磨，齊是名為破僧伽竟。若授學人為行籌者及無戒人等，皆不成破。若戲笑行籌及秉羯磨作破眾事，合衆鹹得窣吐羅罪，眾不因此而成破故。若眾破已，有餘部人在界內時，不應作長凈等事，由眾不整合別住故。若如法部共非法部同集一處，如法部解界時成解，非法部解不成解。其處中人應共如法部
出界外作褒灑陀，不應共非法部。如法苾芻應教授尼眾，此若無者，其處中人亦應教授省緣而住。不墮二朋名處中人。尼眾若破，不應教授，應告彼曰：「姊妹！應先和合已方求教授。」若苾芻尼眾不咨稟苾芻，輒自擅意別為軌則聚徒眾者，得窣吐羅罪。諸有被責室羅末尼羅等，若余苾芻輒供衣食而攝養者，破他門徒，得窣吐羅罪。若作好心欲令調伏，權時攝誘者無犯。憍閃薄迦諸苾芻輩，雖分二部無破眾心故，不同此破僧伽罪。隨事重輕有十八句，若苾芻于非法事作非法想，及正破時亦為非法想者，此則生無間罪亦成無間業。若破僧時不作非法想者，但生無間罪，不成無間業故。
有六句重、十二句輕。
非法非法非法、 非法非法法、 非法非法疑、 非法法非法、 非法法法、 非法法疑、 法非法非法、 法非法法、 法非法疑、 法法非法、 法法法、 法法疑、 非法疑非法、 非法疑法、 非法疑疑、 法疑非法、 法疑法、 法疑疑。
污家違諫學處第十二
佛在室羅伐城，告諸苾芻曰：「若有苾芻、苾芻尼，為污家者，眾應與作白四驅擯羯磨，令出住處。若斗諍者，眾應與作令怖羯磨，應告彼曰：『汝若不肯改前過者，眾當與汝更為重罰。』令彼生怖故，名令怖。若見門
【現代漢語翻譯】 現代漢語譯本： 在界外舉行布薩（褒灑陀，Posadha，佛教僧團每半月舉行的集會，懺悔並重申戒律），是不應與不合法的僧團一起進行的。如法的比丘（苾芻，Bhiksu，受過具足戒的男性佛教僧侶）應該教導比丘尼（尼眾，Bhiksuni，受過具足戒的女性佛教僧侶），如果沒有比丘，那麼當地的中立者也應該教導，他們應該節儉度日。不屬於任何一方的被稱為中立者。如果比丘尼僧團已經分裂，不應該教導她們，應該告訴她們：『姐妹們！應該先和解，然後才能尋求教導。』如果比丘尼僧團不稟告比丘，就擅自製定規則和聚集信徒，會犯窣吐羅罪（窣吐羅，sthula，一種較輕的罪）。那些被責罰的室羅末尼羅（室羅末尼羅，Sramanera，沙彌，佛教的見習僧侶）等人，如果有其他比丘供養他們衣食並加以攝受，那就是破壞其他僧團的信徒，會犯窣吐羅罪。如果是出於好意，想要讓他們調伏，暫時攝受引導，則沒有罪。憍閃薄迦（憍閃薄迦，Kausambi，古印度城市）的比丘們，雖然分為兩派，但沒有破壞僧團的意圖，因此與破壞僧伽（僧伽，Sangha，佛教僧團）的罪不同。根據事情的輕重，有十八種情況，如果比丘認為不合法的事情是不合法的，並且在真正破壞僧團時也認為是不合法的，那麼這會產生無間罪（無間罪，Anantarika-karma，佛教中最嚴重的罪行之一），也會構成無間業（無間業，Anantarika-karma，導致立即受報的業）。如果在破壞僧團時沒有認為是不合法的，那麼只會產生無間罪，不會構成無間業。 有六種情況是重的，十二種情況是輕的。 非法認為是非法、非法認為是法、非法認為是疑、法認為是非法、法認為是法、法認為是疑、非法認為疑是非法、非法認為疑是法、非法認為疑是疑、法認為疑是非法、法認為疑是法、法認為疑是疑。 污家違諫學處第十二 佛陀在室羅伐城（室羅伐城，Sravasti，古印度城市）告訴各位比丘：『如果有比丘、比丘尼，是污染家庭的人，僧團應該給予他們白四驅擯羯磨（白四驅擯羯磨，Chaturtha-karmavacana，一種正式的驅逐儀式），讓他們離開住所。如果有人爭鬥，僧團應該給予他們令怖羯磨（令怖羯磨，Tarjaniya-karma，一種使人恐懼的懲罰），應該告訴他們：『如果你們不肯改正之前的過錯，僧團將會給予你們更重的懲罰。』讓他們感到恐懼，所以稱為令怖。』如果看到門
【English Translation】 English version: To perform Posadha (Posadha, a fortnightly Buddhist monastic observance involving confession and reaffirmation of precepts) outside the boundary is not appropriate with an unlawful Sangha (Sangha, the Buddhist monastic community). Lawful Bhiksus (Bhiksu, a fully ordained male Buddhist monastic) should instruct Bhiksunis (Bhiksuni, a fully ordained female Buddhist monastic). If there are none, then a neutral person in that place should also instruct, living frugally. One who does not belong to either faction is called a neutral person. If the Bhiksuni Sangha is divided, they should not be instructed, and they should be told: 'Sisters! You should first reconcile before seeking instruction.' If the Bhiksuni Sangha does not consult the Bhiksus and independently establishes rules and gathers followers, they commit a Sthula offense (Sthula, a minor offense). If other Bhiksus provide clothing and food and support those who have been censured, such as Sramaneras (Sramanera, a novice Buddhist monastic), they are destroying the followers of another Sangha and commit a Sthula offense. If it is done with good intentions, wanting to subdue them, temporarily supporting and guiding them, there is no offense. The Bhiksus of Kausambi (Kausambi, an ancient Indian city), although divided into two factions, do not have the intention of destroying the Sangha, so it is different from the offense of destroying the Sangha. According to the severity of the matter, there are eighteen situations. If a Bhiksu thinks that an unlawful matter is unlawful, and also thinks it is unlawful when actually destroying the Sangha, then this generates Anantarika-karma (Anantarika-karma, one of the most severe offenses in Buddhism) and also constitutes Anantarika-karma. If one does not think it is unlawful when destroying the Sangha, then it only generates Anantarika-karma and does not constitute Anantarika-karma. There are six situations that are serious and twelve that are light. 'Unlawful thinking is unlawful, unlawful thinking is lawful, unlawful thinking is doubtful, lawful thinking is unlawful, lawful thinking is lawful, lawful thinking is doubtful, unlawful thinking doubtfully is unlawful, unlawful thinking doubtfully is lawful, unlawful thinking doubtfully is doubtful, lawful thinking doubtfully is unlawful, lawful thinking doubtfully is lawful, lawful thinking doubtfully is doubtful.' The Twelfth Training Rule on Defiling Families and Disobeying Admonishments The Buddha, in Sravasti (Sravasti, an ancient Indian city), told the Bhiksus: 'If there are Bhiksus or Bhiksunis who defile families, the Sangha should give them Chaturtha-karmavacana (Chaturtha-karmavacana, a formal expulsion ceremony) to expel them from their dwelling. If there are those who quarrel, the Sangha should give them Tarjaniya-karma (Tarjaniya-karma, a punishment that causes fear), and they should be told: 'If you do not correct your previous faults, the Sangha will give you a heavier punishment.' Causing them to be afraid, therefore it is called Tarjaniya. If seeing the door
徒欲為斗諍，軌範師等宜應遮止，或以苫摩他事而令止息。若苾芻數數犯罪，應與作折伏羯磨，或以餘事而責罰之，乃至未舍惡事已來，令依止有德折伏而住，故名折伏。若苾芻與諸長者及苾芻等相觸惱者，應令苾芻就長者等而求懺摩。若不肯者，眾應與作求謝羯磨，令往愧謝。若不見罪、不如法悔、不捨惡見，此等皆應與作舍置羯磨。由斯捨棄不同眾法，故名舍置。其舍置者若多朋黨恃怙強梁，眾應量宜勿令鬥起，于所犯罪如法為除。若不肯者不應強詰強令憶念，若強抑與作舍置者，得窣吐羅罪。若斗諍人各懷怨恨，雖經多日不能除滅者，有持經持律持論多聞多知識、大福德足，門徒眾所共知者，應為消殄。若冤仇者至俗家時，應隔處中人令其間坐。若於界內鬥諍紛紜，諸處中人應出外長凈。若共餘部為長凈者，不成作法，得惡作罪。凡有為他作羯磨時，不為詰問、不作憶念、或實無犯事、或有犯不忠、或不對面、或秉非法，皆得惡作，作法不成。若得羯磨已，所有行法應可順行。云何行法？所謂不應與他出家近圓及為依止；不畜求寂；不應差教授苾芻尼，設先被差亦不應去；有犯苾芻不應詰問羯磨等事，亦不應呵。若有二十法者，所作羯磨不應為解。何謂二十？謂于眾處不現恭勤，身不輕利故；或於眾處不生卑下
【現代漢語翻譯】 現代漢語譯本：如果僧侶之間想要爭鬥，軌範師（Acharya，導師）等人應該出面阻止，或者用止息煩惱的方法讓他們平息下來。如果比丘（Bhikshu，出家男眾）屢次犯戒，應該對他進行折伏羯磨（Tajjaniya-kamma，懲罰羯磨），或者用其他方式責罰他，直到他放棄惡行，依靠有德之人進行折伏為止，所以稱為折伏。如果比丘與長者（長老）或其他比丘發生衝突，應該讓比丘去向長者等人懺悔。如果不肯懺悔，僧團應該對他進行求謝羯磨（Patisaraniya-kamma，請求原諒羯磨），讓他前去道歉。對於那些不承認罪過、不如法懺悔、不捨棄惡見的人，都應該對他進行舍置羯磨（Ukkhepaniya-kamma，擯棄羯磨）。通過這種捨棄，使他們不同於僧團的正常行為，所以稱為舍置。對於被舍置的人，如果他們有很多黨羽，依仗勢力，僧團應該酌情處理，不要讓他們發生爭鬥，對於他們所犯的罪行，如法地進行處理。如果不肯接受處理，不應該強行追問，強行讓他們回憶罪行，如果強行壓制並對他們進行舍置，會犯下窣吐羅罪（Thullaccaya，粗罪）。如果爭鬥的人各自懷有怨恨，即使經過很長時間也不能消除，那麼應該由持有經藏、持有律藏、持有論藏、博學多聞、知識淵博、大福德具足、門徒眾多且為大眾所知的人來消除他們的怨恨。如果冤家對頭來到俗家，應該隔開他們，讓中間人坐在他們之間。如果在寺院界限內發生爭鬥，各位中間人應該到界限外進行長凈（Uposatha，布薩）。如果與其他部派一起進行長凈，則作法無效，會犯下惡作罪（Dukkata，惡作罪）。凡是為他人作羯磨時，不進行詰問、不進行憶念、或者實際上沒有犯事、或者有犯事但不忠誠、或者不對質、或者秉持非法，都會犯下惡作罪，作法無效。如果已經進行了羯磨，那麼所有後續的行法都應該順應進行。什麼是行法呢？就是不應該為他剃度出家、受具足戒、作為依止；不應該畜養沙彌（Sramanera，出家男眾）；不應該派遣他去教導比丘尼（Bhikkhuni，出家女眾），即使先前已經被派遣也不應該去；對於犯戒的比丘，不應該詰問羯磨等事，也不應該呵斥。如果有二十種情況，所作的羯磨不應該被解除。哪二十種情況呢？就是在僧團中不表現出恭敬勤勉，身體不輕利等；或者在僧團中不表現出卑下。
【English Translation】 English version: If monks intend to engage in disputes, the preceptors (Acharya) and others should prevent them, or pacify them with matters of Shamatha (tranquility meditation). If a Bhikshu (monk) repeatedly commits offenses, a Tajjaniya-kamma (censure act) should be performed against him, or he should be punished in other ways, until he abandons his evil deeds and relies on a virtuous person for subjugation, hence the name 'Subjugation'. If a Bhikshu offends elders or other Bhikshus, the Bhikshu should be made to seek forgiveness from the elders and others. If he refuses, the Sangha (community) should perform a Patisaraniya-kamma (act of reconciliation) against him, ordering him to go and apologize. For those who do not acknowledge their offenses, do not repent properly, and do not abandon their wrong views, an Ukkhepaniya-kamma (act of suspension) should be performed against them. Through this abandonment, they are distinguished from the normal practices of the Sangha, hence the name 'Suspension'. If those who are suspended have many followers and rely on their strength, the Sangha should act according to the circumstances, preventing disputes from arising, and dealing with their offenses according to the Dharma (teachings). If they refuse to accept the treatment, they should not be forced to be questioned or forced to recall their offenses. If they are forcibly suppressed and subjected to suspension, a Thullaccaya (grave offense) is committed. If those who are in dispute harbor resentment towards each other, and it cannot be eliminated even after a long time, then those who hold the Sutras (discourses), hold the Vinaya (discipline), hold the Shastras (treatises), are learned and knowledgeable, possess great merit, and are well-known to the community of disciples, should eliminate their resentment. If enemies come to a layperson's house, they should be separated, with a mediator sitting between them. If disputes arise within the boundary of the monastery, the mediators should go outside the boundary to perform Uposatha (observance day). If the Uposatha is performed with other sects, the act is invalid, and a Dukkata (wrongdoing) is committed. Whenever performing a Kamma (act) for others, if there is no questioning, no recollection, or if there is actually no offense, or if there is an offense but no sincerity, or if there is no confrontation, or if it is based on illegality, a Dukkata is committed, and the act is invalid. If a Kamma has already been performed, then all subsequent practices should be followed accordingly. What are the practices? That is, one should not ordain him, grant him full ordination, or use him as a reliance; one should not keep a Sramanera (novice); one should not send him to teach Bhikkhunis (nuns), even if he has already been sent; one should not question a Bhikshu who has committed an offense about the Kamma, nor should one scold him. If there are twenty conditions, the Kamma that has been performed should not be revoked. What are the twenty? That is, not showing respect and diligence in the Sangha, not being physically agile, etc.; or not showing humility in the Sangha.
，不蠲傲慢故；或於出離不肯隨從，不順治法故；或於眾邊不行恭敬，乖行敬法故；或於界中不求解放，于罪無悔故；或仗王家及斷事官、或依外道及以別人不依于眾；著俗人衣及外道服；承事外道；不應行事而復行之、苾芻學處而不修習；或罵苾芻、或時瞋恚、或復呵叱；或令眾失利、或不欲同住，若有此二十法不應與解。」
爾時世尊，作教敕已，令聖者阿難陀共諸上座苾芻，在於路中，差具五法者往枳吒山，就彼詰責，與阿濕薄迦、補㮈伐蘇行污家者，作驅擯羯磨。其同罪者，半豆盧、呬得迦等，中路聞已，遂便逃向室羅伐城，如法除罪。時彼二人後往逝多林，見此事已，作如是言：「我輩同罪，有驅、不驅，知諸具壽隨自己情，有瞋、有欲。」時諸苾芻告彼二人，令其改悔，先別諫已后為羯磨，諫由其受用鄙事故，而行污家，因家慳煩惱制斯學處。
「若復眾多苾芻，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。諸苾芻應語彼苾芻言：『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。』彼苾芻語諸苾芻言：『大德有愛、恚、怖、癡。有如是同罪苾芻，有驅者、有不驅者。』時諸苾芻語彼苾芻言：『具壽！莫作是語：「諸大
{ "translations": [ "現代漢語譯本：不蠲除傲慢的緣故；或者對於出離塵世不肯隨從，不順從治理之法的緣故；或者在眾人面前不行恭敬，違背了恭敬之法的緣故；或者在僧團的界限內不尋求解放，對於罪過沒有悔改之心的緣故；或者依仗王家以及斷事官，或者依靠外道以及其他人而不依從僧團；穿著俗人的衣服以及外道的服裝；承事外道；不應該做的事情卻做了，對於苾芻（bhiksu，比丘）的學處而不去修習；或者謾罵苾芻，或者時常嗔恚，或者呵斥；或者使僧團失去利益，或者不希望與僧團同住，若有這二十種情況，不應該給予解罪。'", "", "當時世尊，在教誡完畢后，命令聖者阿難陀（Ananda，佛陀的十大弟子之一）與各位上座苾芻，在路上，選派具有五種條件的人前往枳吒山，去詰責阿濕薄迦（Asvaka）和補㮈伐蘇（Punavasu）這兩個行為不端的比丘，對他們進行驅擯羯磨（excommunication karma，驅逐出僧團的儀式）。那些與他們同罪的人，如半豆盧（Pāndu）和呬得迦（Hridika）等人，在半路上聽到這個訊息后，就逃向室羅伐城（Sravasti）。（阿難陀等人）如法地對他們進行了除罪。當時那兩個人後來前往逝多林（Jetavana），見到這件事後，這樣說：『我們犯了同樣的罪，有的被驅逐，有的沒有被驅逐，我知道各位長老是隨自己的心情，有嗔恨，有慾望。』當時各位苾芻告訴那兩個人，讓他們改悔，先分別勸諫，然後為他們進行羯磨，勸諫是因為他們受用卑劣之物，並且行為不端，因為在家慳吝煩惱而制定了這個學處。", "", "『如果有很多苾芻，在村落或者城邑居住，玷污他人的家庭，做出惡劣的行為。玷污他人家庭的事情很多人都看見聽見知道，做出惡劣行為的事情很多人都看見聽見知道。各位苾芻應該對那些苾芻說：『具壽（ayushman，對年長僧人的尊稱）！你們玷污他人的家庭，做出惡劣的行為。玷污他人家庭的事情很多人都看見聽見知道，做出惡劣行為的事情很多人都看見聽見知道。你們可以離開了，不應該住在這裡。』那些苾芻對各位苾芻說：『各位大德有愛、有恨、有害怕、有愚癡。有像我們這樣犯同樣罪的比丘，有的被驅逐，有的沒有被驅逐。』當時各位苾芻對那些苾芻說：『具壽！不要這樣說：「各位大" ], "english_translations": [ "English version: 'Because of not abandoning arrogance; or because of not willing to follow renunciation, because of not obeying the governing laws; or because of not showing respect in the assembly, because of violating the practice of reverence; or because of not seeking liberation within the boundary, because of not repenting of sins; or relying on the royal family and the adjudicating officials, or relying on external paths and others instead of relying on the Sangha; wearing the clothes of laypeople and the garments of external paths; serving external paths; doing things that should not be done, and not practicing the precepts of a bhiksu (bhiksu, monk); or scolding bhiksus, or often being angry, or rebuking; or causing the Sangha to lose benefits, or not wanting to live with the Sangha, if there are these twenty situations, one should not be granted absolution.'", "", "At that time, the World Honored One, after giving instructions, ordered the venerable Ananda (Ananda, one of the Buddha's ten great disciples) and the senior bhiksus to select, on the road, those who possessed five qualities to go to Mount Kukkuta to question Asvaka (Asvaka) and Punavasu (Punavasu), who were defiling families, and to perform the excommunication karma (excommunication karma, ritual of expulsion from the Sangha). Those who had committed the same offenses, such as Pāndu (Pāndu) and Hridika (Hridika), upon hearing this news on the road, fled to Sravasti (Sravasti). (Ananda and others) lawfully absolved them of their offenses. At that time, those two later went to Jetavana (Jetavana), and upon seeing this, said: 'We have committed the same offenses, some are expelled, and some are not expelled, I know that the venerable ones are following their own feelings, with anger and desire.' At that time, the bhiksus told those two to repent, first advising them separately, and then performing karma for them, advising them because they were enjoying base things and behaving improperly, and because of household stinginess and afflictions, this precept was established.", "", "'If there are many bhiksus living in villages or cities, defiling other people's families and committing evil deeds. The defiling of other people's families is seen, heard, and known by many, and the committing of evil deeds is seen, heard, and known by many. The bhiksus should say to those bhiksus: 'Venerable ones (ayushman, term of respect for senior monks)! You are defiling other people's families and committing evil deeds. The defiling of other people's families is seen, heard, and known by many, and the committing of evil deeds is seen, heard, and known by many. You may leave, you should not stay here.' Those bhiksus say to the bhiksus: 'Venerable ones have love, hatred, fear, and delusion. There are bhiksus who have committed the same offenses as us, some are expelled, and some are not expelled.' At that time, the bhiksus say to those bhiksus: 'Venerable ones! Do not say: "The venerable"'" ] }
德有愛、恚、怖、癡。有如是同罪苾芻，有驅者、有不驅者。」何以故？諸苾芻無愛、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。」
言村落等者，若有街巷可知人物、住處，名為村；村外遠家名為落。君王都處名為城邑。言污家者，有二事能污於家：一謂共住；二謂受用。云何共住？謂與女人同牀而坐、一盤而食、同觴飲酒等。云何受用？謂採花果等。云何惡行？謂以粗惡法譭謗於他，及戒見等中說其毀犯，由依污家生眾罪故。見謂眼識，聞謂耳識，知謂余識。此顯見聞知性。汝可去者，是驅逐。言有愛等者，于不驅者云有愛心，于所驅者說有瞋恚。言有癡者，于污家輩不善分別合驅不驅。言有怖者，于逃去者不敢治罰。不驅擯者，謂是半豆盧、呬得迦等。言汝等應舍愛等者，謂是別人諫。言再三者，眾以白四諫。但言愛等，即得惡作。別人諫時，違犯粗罪。初白及二羯磨違，得三窣吐羅罪。第三竟時，便得眾教。若秉法和別事並同前。實有愛憎非愛憎想疑，得窣吐羅罪。若作愛憎想者，無犯。實非愛憎作此想疑，便得眾教。若未作
【現代漢語翻譯】 現代漢語譯本： 有愛、恚（怨恨）、怖（恐懼）、癡（愚昧）四種情感。如果僧團中有犯了相同罪行的比丘，有的被驅逐，有的不被驅逐。』為什麼呢？因為那些沒有被驅逐的比丘對比丘之間有愛、恚、怖、癡。你們玷污他人家庭，做惡劣的行為。玷污他人家庭的事情很多人都親眼所見、親耳所聞，做惡劣行為的事情也被很多人親眼所見、親耳所聞。諸位長老！你們應該停止說愛、恚等話語。』當比丘們這樣勸誡時，停止說這些話的人是好的。如果不停止，應該再三懇切地勸誡，按照教規進行詰問，讓他停止這些行為。停止是好的；如果不停止，就觸犯了僧伽伐尸沙（僧殘罪）。
所說的村落等，是指有街道巷弄可以辨認人物、住處的地方，稱為村；村外遠離的住家稱為落。君王居住的地方稱為城邑。所說的玷污家庭，有兩件事能玷污家庭：一是共同居住；二是接受供養。什麼是共同居住？是指與女人同牀而坐、同盤而食、同杯飲酒等。什麼是接受供養？是指採摘花果等。什麼是惡劣行為？是指用粗暴惡劣的言語譭謗他人，以及在戒律、見解等方面說他人的過失，因為依靠玷污家庭會產生許多罪過。見，是指眼識；聞，是指耳識；知，是指其餘的意識。這顯示了見聞知的性質。『你可以離開』，是指驅逐。所說的有愛等，是指對於不驅逐的人說有愛心，對於被驅逐的人說有瞋恚。所說的有癡，是指對於玷污家庭的人不能很好地分辨應該驅逐還是不應該驅逐。所說的有怖，是指對於逃走的人不敢進行懲罰。不驅逐的人，是指像半豆盧（半聾者）、呬得迦（殘疾者）等。所說的『你們應該停止說愛等』，是指由其他人進行勸誡。所說的再三，是指大眾通過白四羯磨（一種僧團決議程式）進行勸誡。只要說了愛等，就犯了惡作罪（一種輕罪）。由其他人進行勸誡時，違犯了粗罪（一種較重的罪）。第一次表白和兩次羯磨違犯，會得到三次窣吐羅罪（一種輕罪）。第三次羯磨結束時，就得到了眾教（僧團的懲罰）。如果秉持正法，和別事並同前。如果確實有愛憎，但沒有愛憎的想法或懷疑，會得到窣吐羅罪。如果確實有愛憎的想法，就沒有罪過。如果實際上沒有愛憎，卻產生這種想法或懷疑，就會得到眾教。如果還沒有做...
【English Translation】 English version: There are emotions such as love, resentment, fear, and delusion. If there are Bhikshus (monks) in the Sangha (community) who have committed the same offenses, some are expelled, and some are not. 'Why is that? Because those Bhikshus who are not expelled have love, resentment, fear, and delusion towards other Bhikshus. You are defiling other people's families and committing evil deeds. The matter of defiling other people's families has been seen and heard by many, and the matter of committing evil deeds has also been seen and heard by many. Venerable ones! You should stop saying words like love and resentment.' When the Bhikshus advise in this way, it is good for those who stop saying these words. If they do not stop, they should be earnestly advised again and again, and questioned according to the precepts, so that they stop these behaviors. Stopping is good; if they do not stop, they will violate the Sanghavasesa (a type of serious offense requiring formal penance).
The so-called villages, etc., refer to places with streets and lanes where people and residences can be identified, which are called villages; residences far away outside the village are called settlements. The place where the king resides is called a city. The so-called defiling a family refers to two things that can defile a family: one is cohabitation; the other is receiving offerings. What is cohabitation? It refers to sitting on the same bed with a woman, eating from the same plate, drinking from the same cup, etc. What is receiving offerings? It refers to picking flowers and fruits, etc. What are evil deeds? It refers to slandering others with rude and evil words, and speaking of others' faults in terms of precepts, views, etc., because relying on defiling a family will produce many offenses. 'Seeing' refers to eye consciousness; 'hearing' refers to ear consciousness; 'knowing' refers to the remaining consciousnesses. This shows the nature of seeing, hearing, and knowing. 'You can leave' refers to expulsion. The so-called having love, etc., refers to saying that those who are not expelled have love, and saying that those who are expelled have resentment. The so-called having delusion refers to not being able to properly distinguish whether those who defile a family should be expelled or not. The so-called having fear refers to not daring to punish those who flee. Those who are not expelled refer to people like half-deaf people and disabled people. The so-called 'You should stop saying love, etc.' refers to being advised by others. The so-called 'again and again' refers to the Sangha advising through the Bai Si Karma (a formal procedure for Sangha resolutions). As long as love, etc., is said, the offense of Dukkrata (a minor offense) is committed. When advised by others, a Thullaccaya (a more serious offense) is violated. Violating the first declaration and the two Karmas will result in three Dukkrata offenses. When the third Karma ends, the Sangha's punishment is received. If upholding the Dharma, the separate matter is the same as before. If there is indeed love and hatred, but there is no thought or doubt of love and hatred, a Dukkrata offense is obtained. If there is indeed a thought of love and hatred, there is no offense. If there is actually no love and hatred, but this thought or doubt arises, the Sangha's punishment will be obtained. If not yet done...
驅擯羯磨言愛等者，得惡作罪。由謗眾故，若於他人知無實事，自生惡念，妄說前人作離間言，得二墮罪。
惡性違諫學處第十三
佛在憍閃毗國，闡陀苾芻不忍他語違如法教，由其惡性受用法事，求自在不忍煩惱，遂生忿恨自損損他，制斯學處。
「若復苾芻，惡性不受人語，諸苾芻于佛所說戒經中如法如律勸誨之時，不受諫語言：『諸大德！莫向我說少許若好、若惡。我亦不向諸大德說若好、若惡。諸大德！止莫勸我！莫論說我！』諸苾芻語是苾芻言：『具壽！汝莫不受諫語，諸苾芻于戒經中如法如律勸誨之時，應受諫語。具壽如法諫諸苾芻，諸苾芻亦如法諫具壽！如是如來、應、正等覺佛聲聞眾便得增長，共相諫誨。具壽！汝應舍此事。』諸苾芻如是諫時，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。」
惡性者，稟性粗言不用他語。于佛所說者，半月所說。言戒經中者，謂佛世尊所制學處。言如法者，謂依實事見聞疑說。言如律者，稱實而說與理相應出柔軟語。言少許者，假令少言亦不許說。言好惡者，謂利非利。言止者，未說之言，預相遮止。莫論說我者，謂情不忍可。言佛聲聞眾便得增長者，由展轉相教，世尊聖教得久住世。
【現代漢語翻譯】 現代漢語譯本： 驅擯羯磨中說『愛』等語者，犯惡作罪（一種輕罪）。因為誹謗大眾的緣故。如果知道他人沒有做過某事，自己卻心生惡意，虛妄地說前人說了離間的話，會犯兩種墮罪（較重的罪）。
第十三條學處：惡性違諫
佛陀在憍閃毗國時，闡陀比丘（Chanda Bhikshu）不能忍受他人勸誡，違背如法教導，因為他的惡劣習性，接受用法事宜時，追求自由自在而不願忍受煩惱，於是產生忿恨，傷害自己也傷害他人，因此制定了這條學處。
『如果又有比丘，因為惡劣的習性而不接受別人的勸告，當其他比丘按照佛陀所說的戒經，如法如律地勸導他時，他不接受勸告，說：『各位大德！不要對我講任何好壞。我也不對各位大德說任何好壞。各位大德！停止勸告我！不要議論我！』其他比丘對比丘說：『具壽（Bhikkhu，對受過具足戒者的尊稱）！你不要不接受勸告，其他比丘按照戒經如法如律地勸導你時，你應該接受勸告。具壽應該如法地勸告其他比丘，其他比丘也應該如法地勸告具壽！這樣如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟的人）佛陀的聲聞眾（Sravaka，聽聞佛法而修行的人）才能增長，互相勸誡。具壽！你應該捨棄這件事。』其他比丘這樣勸告時，如果他捨棄了，那是好的。如果不捨棄，應該再三慇勤地正確勸告，按照教導應該責問，讓他捨棄這件事。捨棄了是好的；如果不捨棄，就犯僧伽伐尸沙（Sanghavasesa，僅次於波羅夷的重罪）。』
惡性，是指天性粗暴，不聽從別人的話。『于佛所說』，是指半月所說的戒律。『戒經中』，是指佛世尊所制定的學處。『如法』，是指依據真實的事情，通過見聞疑來講述。『如律』，是指符合事實，與道理相應，說出柔和的話。『少許』，是指即使是很少的話也不允許說。『好惡』，是指有利和不利。『止』，是指對於未說的話，預先加以阻止。『莫論說我』，是指情感上不能忍受。『佛聲聞眾便得增長』，是指通過輾轉相教，世尊的聖教得以長久住世。
【English Translation】 English version: Speaking words like 'love' during a dismissal Karma incurs a Dukkruta offense (a minor offense). This is due to slandering the Sangha. If one knows that another person has not done something, but generates malicious thoughts and falsely claims that the person has spoken divisive words, one incurs two Thullaccaya offenses (a more serious offense).
The Thirteenth Training Rule: Obstinately Rejecting Admonishment
When the Buddha was in Kausambi, Bhikshu Chanda (Chanda Bhikshu) could not tolerate others' admonishments and violated the Dharma teachings. Due to his evil nature, he sought freedom and independence in handling Sangha affairs, unwilling to endure troubles. Consequently, he became resentful, harming himself and others, leading to the establishment of this training rule.
'If any Bhikshu, due to an evil nature, does not accept others' advice, when other Bhikshus admonish him according to the Dharma and Vinaya (rules of conduct) in the precepts spoken by the Buddha, he does not accept the admonishment, saying: 'Venerable ones! Do not say anything good or bad to me. I will not say anything good or bad to you either. Venerable ones! Stop advising me! Do not discuss me!' The other Bhikshus say to this Bhikshu: 'Ayasma (Bhikkhu, term of respect for one who has taken full ordination)! You should not reject admonishment. When other Bhikshus admonish you according to the Vinaya in the precepts, you should accept the admonishment. Ayasma should admonish other Bhikshus according to the Dharma, and other Bhikshus should also admonish Ayasma according to the Dharma! In this way, the Sangha of the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened being) Buddha will grow, mutually admonishing each other. Ayasma! You should abandon this matter.' When other Bhikshus admonish him in this way, it is good if he abandons it. If he does not abandon it, he should be earnestly and correctly admonished again and again, and questioned according to the teachings, to make him abandon this matter. It is good if he abandons it; if he does not abandon it, he commits a Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika).'
'Evil nature' refers to a coarse temperament that does not listen to others' words. 'Spoken by the Buddha' refers to the precepts spoken every half-month. 'In the precepts' refers to the training rules established by the World Honored One. 'According to the Dharma' refers to speaking based on true events, through seeing, hearing, and doubt. 'According to the Vinaya' refers to speaking in accordance with the facts, corresponding to reason, and speaking gentle words. 'A little' refers to not allowing even a few words to be spoken. 'Good or bad' refers to beneficial and non-beneficial. 'Stop' refers to preventing words that have not yet been spoken. 'Do not discuss me' refers to being emotionally intolerable. 'The Sangha of the Buddha will grow' refers to the Holy Teachings of the World Honored One being able to abide in the world for a long time through mutual teaching.
言共相諫誨者，謂欲諫時先求聽許，然後方諫；若他不許，不應強詰。然詰問時不以天眼見、天耳聞，若他不憶應為作憶念。憶時瞋忿應求聽許；若不許者，棄莫與言。若仗托有力者，不應教授，不共長凈、安居、隨意，即於此日應一苾芻作如是白：「我名某甲，遮彼苾芻某甲為長凈等事，若此苾芻在眾中者，不應對之而為長凈及隨意事。」若於所犯罪有餘無餘，無有定實而遮他者，皆成非法。若天眼、天耳及聾盲無識，隨黨非黨、在地居空等，或翻此四皆不成遮。于所犯罪事有定實為遮他者，是謂應法。若以不善見聞疑而遮他者，得惡作罪。若一界內有多住處，一處遮時余皆悉遮。其能詰人雖被眾差，應知軌式，有其五法：謂從座起、脫革屣、整衣左肩、禮上座已、合掌而住。應以五法而自稱量：「我是持戒者不？有羞慚不？有追悔不？能攝伏諸根不？是樂戒不？」又生五念，謂實不實等。次應告言：「汝某甲！我今欲詰，能容許不？」彼應答曰：「由何事故爾詰於我？」說罪差別，如律應知。其被詰人應於五部學處，自思忖已，當聽許之。返令憶念：「爾於何處知我有犯？當依實說，勿構虛言。」應告彼云：「今任汝詰。」次能詰者先為安慰，方始出言：「然我不以錯誤之語、及私屏語、或造次語。仁所說者我皆
【現代漢語翻譯】 現代漢語譯本 對於共同勸誡教誨他人，是指想要勸誡時，先要徵求對方的允許，然後才能進行勸誡；如果對方不允許，不應該強行追問。然而，追問時不能憑藉天眼所見、天耳所聞，如果對方不記得，應該幫助他回憶。回憶時如果對方生氣發怒，應該請求對方允許；如果對方不允許，就放棄，不要再與他交談。如果依仗有權勢的人，不應該教授他佛法，不與他一起進行長凈（Uposatha，佛教一種儀式）、安居（Vassa，雨季安居）和隨意（Pavāraṇā，解夏儀式），就在當天應該讓一位比丘這樣宣告：『我名叫某甲，阻止那位比丘某甲參與長凈等事，如果那位比丘在僧團中，就不應該對他進行長凈和隨意儀式。』如果對於所犯的罪行，無論是有餘罪還是無餘罪，沒有確鑿的證據而阻止他人，都是不合法的。如果憑藉天眼、天耳，或者對方是聾盲無知，無論是同黨還是非同黨，無論是在地上居住還是在空中居住等等，或者與這四種情況相反，都不能構成有效的阻止。對於所犯的罪行有確鑿的證據而阻止他人，這才是合法的。如果因為不善的見聞或懷疑而阻止他人，會得到惡作罪（Dukkata，輕罪）。如果一個界限內有多個住處，在一個地方進行阻止，其餘地方都會被阻止。能夠詰問他人的人，即使是被僧團委派的，也應該知道儀軌，有五種做法：從座位上站起來、脫掉鞋子、整理衣服使左肩袒露、向上座禮拜、合掌站立。應該用五種方法來衡量自己：『我是持戒者嗎？有羞恥心嗎？有追悔心嗎？能夠攝伏諸根嗎？是樂於持戒嗎？』又生起五種念頭，即真實與不真實等。然後應該告知對方：『你某甲！我現在想要詰問你，你能允許嗎？』對方應該回答說：『因為什麼緣故你要詰問我？』說明罪行的差別，應該如律典所說的那樣瞭解。被詰問的人應該在五部學處（佛教戒律）中，自己思考之後，應當允許詰問。反過來讓他回憶：『你在什麼地方知道我有罪？應當依據事實說，不要捏造虛假的話。』應該告訴他：『現在任憑你詰問。』然後能詰問的人先進行安慰，才開始說：『然而我不使用錯誤的語言、以及私下隱秘的語言、或者輕率的語言。您所說的我都會 English version Regarding those who mutually advise and instruct, it means that when intending to advise, one should first seek permission to be heard before giving advice; if the other person does not permit it, one should not forcefully interrogate. However, when interrogating, one should not rely on what is seen with the divine eye or heard with the divine ear, and if the other person does not remember, one should help them recall. If the other person becomes angry or resentful when recalling, one should seek their permission; if they do not permit it, one should abandon the matter and not speak further with them. If one relies on someone powerful, one should not teach them the Dharma, nor participate with them in Uposatha (長凈，a Buddhist ceremony), Vassa (安居，the rainy season retreat), or Pavāraṇā (隨意，the end-of-Vassa ceremony). On that very day, a Bhikkhu (苾芻，Buddhist monk) should announce as follows: 'I, named so-and-so, prevent that Bhikkhu, named so-and-so, from participating in Uposatha and other such matters. If that Bhikkhu is present in the Sangha (僧團，Buddhist community), one should not perform Uposatha or Pavāraṇā for him.' If, regarding an offense committed, whether there is remaining guilt or no remaining guilt, one prevents another without definite proof, it is all unlawful. If one relies on the divine eye, the divine ear, or if the other person is deaf, blind, or ignorant, whether they are an ally or not an ally, whether they dwell on land or in the air, etc., or the opposite of these four conditions, it does not constitute a valid prevention. If there is definite proof regarding an offense committed, and one prevents another, this is considered lawful. If one prevents another based on unwholesome seeing, hearing, or suspicion, one incurs a Dukkata (惡作罪，minor offense). If there are multiple dwellings within a single boundary, when prevention is enacted in one place, all other places are also prevented. One who is able to interrogate another, even if appointed by the Sangha, should know the proper conduct, which consists of five practices: rising from one's seat, removing one's shoes, arranging one's robe to expose the left shoulder, bowing to the senior monk, and standing with palms joined. One should measure oneself with five qualities: 'Am I virtuous? Do I have shame? Do I have remorse? Am I able to subdue my senses? Do I delight in virtue?' One should also generate five thoughts, such as truth and untruth, etc. Then, one should inform the other person: 'You, so-and-so! I now wish to interrogate you; do you permit it?' The other person should reply: 'For what reason do you interrogate me?' Explain the distinctions of the offense, as should be known according to the Vinaya (佛教戒律). The person being interrogated, after reflecting on the five sections of training (佛教戒律), should permit the interrogation. In turn, remind him: 'Where did you learn that I have committed an offense? You should speak according to the facts, do not fabricate false words.' One should tell him: 'Now, I allow you to interrogate.' Then, the one who is able to interrogate should first offer comfort before beginning to speak: 'However, I do not use erroneous words, nor private and secret words, nor careless words. Whatever you say, I will
【English Translation】 English version Regarding those who mutually advise and instruct, it means that when intending to advise, one should first seek permission to be heard before giving advice; if the other person does not permit it, one should not forcefully interrogate. However, when interrogating, one should not rely on what is seen with the divine eye or heard with the divine ear, and if the other person does not remember, one should help them recall. If the other person becomes angry or resentful when recalling, one should seek their permission; if they do not permit it, one should abandon the matter and not speak further with them. If one relies on someone powerful, one should not teach them the Dharma, nor participate with them in Uposatha (長凈，a Buddhist ceremony), Vassa (安居，the rainy season retreat), or Pavāraṇā (隨意，the end-of-Vassa ceremony). On that very day, a Bhikkhu (苾芻，Buddhist monk) should announce as follows: 'I, named so-and-so, prevent that Bhikkhu, named so-and-so, from participating in Uposatha and other such matters. If that Bhikkhu is present in the Sangha (僧團，Buddhist community), one should not perform Uposatha or Pavāraṇā for him.' If, regarding an offense committed, whether there is remaining guilt or no remaining guilt, one prevents another without definite proof, it is all unlawful. If one relies on the divine eye, the divine ear, or if the other person is deaf, blind, or ignorant, whether they are an ally or not an ally, whether they dwell on land or in the air, etc., or the opposite of these four conditions, it does not constitute a valid prevention. If there is definite proof regarding an offense committed, and one prevents another, this is considered lawful. If one prevents another based on unwholesome seeing, hearing, or suspicion, one incurs a Dukkata (惡作罪，minor offense). If there are multiple dwellings within a single boundary, when prevention is enacted in one place, all other places are also prevented. One who is able to interrogate another, even if appointed by the Sangha, should know the proper conduct, which consists of five practices: rising from one's seat, removing one's shoes, arranging one's robe to expose the left shoulder, bowing to the senior monk, and standing with palms joined. One should measure oneself with five qualities: 'Am I virtuous? Do I have shame? Do I have remorse? Am I able to subdue my senses? Do I delight in virtue?' One should also generate five thoughts, such as truth and untruth, etc. Then, one should inform the other person: 'You, so-and-so! I now wish to interrogate you; do you permit it?' The other person should reply: 'For what reason do you interrogate me?' Explain the distinctions of the offense, as should be known according to the Vinaya (佛教戒律). The person being interrogated, after reflecting on the five sections of training (佛教戒律), should permit the interrogation. In turn, remind him: 'Where did you learn that I have committed an offense? You should speak according to the facts, do not fabricate false words.' One should tell him: 'Now, I allow you to interrogate.' Then, the one who is able to interrogate should first offer comfort before beginning to speak: 'However, I do not use erroneous words, nor private and secret words, nor careless words. Whatever you say, I will'
三問而詳審之。」次應白言：「汝某甲聽！僧伽令我為詰責人，問爾實事，眾當爲汝作羯磨法，應可善思，勿令損己，亦不應調弄清凈之人，並樂戒者耆宿有德亦不輕慢，違此教者得惡作罪。」言共相諫悔者，有所違犯心希清凈說先所犯。此中犯者，謂別人諫時不用語者，得窣吐羅罪。若初白及二羯磨，得窣吐羅罪。第三竟時，得僧伽伐尸沙。惡語之人不先詰問輒便遮止，得惡作罪。余義通塞如前所明，其諫羯磨如百一羯磨中說。
「我已說十三僧伽伐尸沙法，九初便犯、四至三諫。若苾芻隨一一犯，故覆藏者，隨覆藏日眾應與作不樂波利婆娑。行波利婆娑竟，眾應與作六夜摩那[卑也]。行摩那[卑也]竟，余有出罪，應二十僧中出是苾芻罪。若少一人不滿二十眾，是苾芻罪不得除，諸苾芻皆得罪，此是出罪法。」
言我已說者，彰其事了，欲令諸苾芻重審其罪，暫舒息故。九初便犯者，謂初九戒，事成獲罪。四至三諫者，即破僧等，違三羯磨方犯其罪。若苾芻隨一一等者，凡欲除罪，須有五緣：一、由其罪謂所犯罪；二、由意樂謂知而覆藏；三、由治罪謂隨覆日與遍住等；四、由行已謂令眾心喜；五、由人殊謂滿二十眾。言二十者，若少不足；作法不成；故以數定。行遍住者，由其覆罪。覆有兩
【現代漢語翻譯】 現代漢語譯本： 三次提問並詳細審查。接下來，被指定的人應該這樣說：『你某甲（姓名）聽著！僧團委派我作為詰責人，詢問你的真實情況，僧團將為你舉行羯磨法（一種宗教儀式），你應該認真思考，不要損害自己，也不應該戲弄清凈的人，對於喜好戒律、年長有德的人也不要輕慢，違背此教導的人會得到惡作罪（一種輕微的罪）。』所說的共同勸誡悔過，是指如果有所違犯，希望清凈，就說出先前所犯的錯誤。這裡所說的『犯』，是指別人勸誡時不用言語回答，會得到窣吐羅罪（一種較輕的罪）。如果初次宣告以及兩次羯磨，會得到窣吐羅罪。第三次結束時，會得到僧伽伐尸沙（一種較重的罪）。用惡語的人不先詰問就加以阻止，會得到惡作罪。其餘的意義是否通順，如同前面所說明的，勸誡的羯磨如同《百一羯磨》中所說。
『我已經說了十三條僧伽伐尸沙法（一種戒律），其中九條是初犯即犯，四條需要經過三次勸誡。如果比丘（出家人）觸犯了其中任何一條，故意隱瞞，那麼根據隱瞞的天數，僧團應該給予不樂波利婆娑（一種責罰）。在完成波利婆娑后，僧團應該給予六夜摩那（一種修行）。在完成摩那后，如果還有出罪的條件，應該在二十位僧人中解除這位比丘的罪。如果少於二十位僧人，不足二十人，這位比丘的罪就不能解除，所有的比丘都會得到罪過，這就是出罪的方法。』
所說的『我已經說了』，是爲了表明事情已經清楚，想要讓各位比丘重新審視自己的罪過，暫時休息一下。九條初犯即犯，是指最初的九條戒律，事情一旦完成就會獲罪。四條需要經過三次勸誡，指的是破僧等罪，違背三次羯磨才會犯下罪過。如果比丘觸犯了其中任何一條等，凡是想要解除罪過，必須有五個條件：一、由於罪過，指的是所犯的罪；二、由於意樂，指的是明知故犯並加以隱瞞；三、由於懲治罪過，指的是根據隱瞞的天數給予遍住等責罰；四、由於行為已經完成，指的是使大眾心生歡喜；五、由於人數特殊，指的是滿足二十位僧人。所說的二十位，如果人數不足，作法就不會成功，所以用數字來確定。進行遍住，是因為隱瞞罪過。隱瞞有兩種
【English Translation】 English version: 'Questioning three times and examining in detail.' Next, the one responding should say: 'You, so-and-so (name), listen! The Sangha (community of monks) has appointed me as the interrogator to ask you about the truth. The Sangha will perform the Karma (a religious ritual) for you. You should think carefully, do not harm yourself, and do not ridicule pure people. Do not be disrespectful to those who cherish the precepts, are elderly, and virtuous. Those who violate this teaching will receive an offense of Dukkritta (a minor offense).' The so-called mutual admonition and repentance refers to, if there is any violation and one hopes for purity, one should confess the previous offenses. The 'offense' here refers to when someone is being admonished and does not respond with words, one will receive an offense of Thullaccaya (a light offense). If it is the first announcement and the two Karmas, one will receive an offense of Thullaccaya. At the end of the third time, one will receive a Sanghavasesa (a serious offense). Those who use harsh words and prevent others without first questioning them will receive an offense of Dukkritta. The remaining meanings, whether they are clear or not, are as explained earlier. The Karma of admonition is as described in the 'Hundred and One Karmas'.
'I have already spoken of the thirteen Sanghavasesa Dharmas (a type of monastic rule), nine of which are offenses committed immediately upon the first violation, and four of which require three admonitions. If a Bhikshu (monk) violates any one of them and deliberately conceals it, then according to the number of days of concealment, the Sangha should impose an Unpleasant Parivasa (a type of penance). After completing the Parivasa, the Sangha should impose six nights of Manatta (a type of discipline). After completing the Manatta, if there are still conditions for absolution, the Bhikshu's offense should be absolved among twenty monks. If there are fewer than twenty monks, not enough twenty people, the Bhikshu's offense cannot be absolved, and all the Bhikshus will receive an offense. This is the method of absolution.'
The saying 'I have already spoken' is to indicate that the matter is clear, and to allow the Bhikshus to re-examine their offenses and rest for a while. The nine offenses committed immediately upon the first violation refer to the first nine precepts, where an offense is incurred as soon as the act is completed. The four that require three admonitions refer to offenses such as breaking the Sangha, where an offense is committed only after violating the three Karmas. If a Bhikshu violates any one of them, etc., whenever one wants to absolve an offense, there must be five conditions: one, due to the offense, referring to the offense committed; two, due to intention, referring to knowingly committing and concealing it; three, due to the punishment of the offense, referring to imposing Parivasa, etc., according to the number of days of concealment; four, due to the completion of the act, referring to making the Sangha happy; five, due to the special number of people, referring to fulfilling twenty monks. The saying of twenty, if the number is insufficient, the act will not be successful, so the number is used to determine it. Performing Parivasa is because of concealing the offense. There are two types of concealment
種：一謂覆夜、二謂覆心。若作覆心至過明相，是名一夜覆藏罪。若不識不憶，由無覆心，雖經明相，無覆藏罪。后若憶識欲說罪者，此則不須行遍住法，應說眾多惡作罪。若與聾人及不解方言，或非本性、或被治罰，如此之人雖可共住，咸不成覆。或時晝日與苾芻俱，若至夜時無苾芻者，假使盡形亦無覆罪。若犯二罪二俱覆藏，或一覆一非覆，或二俱不覆，或兩俱憶，或一憶一不憶、二俱不憶，咸經兩月等，如是應知，于罪于日、知數不知數、一罪多罪、有覆無覆。或作白衣，或為求寂重受近圓，或得解法覆與不覆，或前或后，于諸罪類治法眾多，具如廣文，此不繁說。有四種人應行遍住：有知罪數不知夜數、有知夜數不知罪數、或俱不知數、或俱知數。如百一羯磨說：「若其重犯是前罪類，應與複本遍住羯磨，令其調伏，謂壞前法從本更行。行時更犯是前罪類，應與重收根本羯磨。若更犯者，重收前日，可更令行。行遍住人所得之法，黑白不同。有其六種：一者總黑，謂總皆非法。二、多分黑，遍住如法余皆非法。三、向半黑，複本是法余皆非法。四、減半黑，重收是法后皆非法。五、少分黑，意喜是法后一非法。六、總是白乃至出罪悉皆如法，名善出罪。若如法行遍住法已，應與意喜。若不覆者，但行意喜出罪
【現代漢語翻譯】 現代漢語譯本：罪的種類：一種稱為覆夜（fu ye，隱藏夜晚所犯之罪），另一種稱為覆心（fu xin，隱藏罪行的意圖）。如果帶著覆心（fu xin）直到天亮，這就被稱為一夜覆藏罪。如果因為不認識或不記得，沒有覆心（fu xin），即使經過了天亮，也沒有覆藏罪。之後如果回憶起來想要懺悔罪行，那麼就不需要進行遍住法（bian zhu fa），應該懺悔眾多惡作罪。如果與聾人或不懂當地語言的人，或者非本性之人，或者正在接受懲罰的人一起居住，這樣的人即使共同居住，也不能構成覆藏罪。或者有時白天與比丘在一起，如果到了晚上沒有比丘在身邊，即使終身如此也不會構成覆藏罪。如果犯了兩種罪都覆藏，或者一種覆藏一種不覆藏，或者兩種都不覆藏，或者兩種都記得，或者一種記得一種不記得，或者兩種都不記得，都經過了兩個月等等，應該這樣理解，對於罪行、對於天數、知道數量不知道數量、一種罪多種罪、有覆藏無覆藏的情況。或者成為白衣（bai yi，在家居士），或者爲了求寂（qiu ji，沙彌）重新受近圓戒（jin yuan jie，比丘戒），或者獲得了理解佛法的能力，覆藏與不覆藏，或者在前或者在後，對於各種罪行的處理方法有很多，詳細的在廣文中說明，這裡就不詳細敘述了。有四種人應該進行遍住（bian zhu）：知道罪的數量不知道夜晚的數量、知道夜晚的數量不知道罪的數量、或者都不知道數量、或者都知道數量。如百一羯磨（bai yi jie mo）所說：『如果再次犯了之前的罪行，應該給予複本遍住羯磨（fu ben bian zhu jie mo），使其調伏，意思是壞了之前的修行方法，從頭開始修行。修行時再次犯了之前的罪行，應該給予重收根本羯磨（zhong shou gen ben jie mo）。如果再次犯，重收之前的日子，可以再次令其修行。』進行遍住（bian zhu）的人所獲得的結果，黑白不同。有六種：一是總黑，意思是全部都是不如法的。二是多分黑，遍住（bian zhu）如法，其餘都是不如法的。三是向半黑，複本（fu ben）是如法的，其餘都是不如法的。四是減半黑，重收（zhong shou）是如法的，之後都是不如法的。五是少分黑，意喜（yi xi）是如法的，之後一個不如法的。六是總是白，乃至出罪全部都是如法的，稱為善出罪。如果如法地進行了遍住法（bian zhu fa）之後，應該給予意喜（yi xi）。如果不覆藏，只需要進行意喜（yi xi）出罪。
【English Translation】 English version: Types of offenses: One is called 'concealing the night' (fu ye, concealing offenses committed at night), and the other is called 'concealing the intention' (fu xin, concealing the intention to commit an offense). If one harbors the intention to conceal (fu xin) until dawn, it is called concealing an offense for one night. If one does not recognize or remember, and there is no intention to conceal (fu xin), even if dawn has passed, there is no offense of concealment. If one later remembers and wishes to confess the offense, then it is not necessary to undergo the parivasa (bian zhu fa), but one should confess the many dukkata offenses. If one lives with a deaf person or someone who does not understand the local language, or someone who is not of sound mind, or someone who is being punished, even if they live together, it does not constitute concealment. Or sometimes during the day one is with a bhikshu, but if at night there is no bhikshu present, even if it is for a lifetime, there is no offense of concealment. If one commits two offenses and conceals both, or conceals one and does not conceal the other, or does not conceal either, or remembers both, or remembers one and does not remember the other, or does not remember either, and both have passed for two months, etc., one should understand in this way regarding offenses, regarding days, knowing the number or not knowing the number, one offense or many offenses, whether there is concealment or no concealment. Or one becomes a layman (bai yi, a layperson), or in order to become a sramanera (qiu ji, novice monk) one receives the upasampada (jin yuan jie, full ordination as a bhikshu) again, or one gains the ability to understand the Dharma, whether one conceals or does not conceal, whether before or after, there are many methods for dealing with various types of offenses, which are explained in detail in the extensive texts, and will not be elaborated on here. There are four types of people who should undergo parivasa (bian zhu): those who know the number of offenses but do not know the number of nights, those who know the number of nights but do not know the number of offenses, or those who know neither number, or those who know both numbers. As the Hundred and One Karmas (bai yi jie mo) says: 'If one commits the same type of offense again, one should be given the reinstatement parivasa karma (fu ben bian zhu jie mo) to subdue them, meaning that one has ruined the previous practice method and starts practicing from the beginning. If one commits the same type of offense again during practice, one should be given the mulaya-patikassana karma (zhong shou gen ben jie mo). If one commits it again, the previous days are retracted, and one can be made to practice again.' The results obtained by those who undergo parivasa (bian zhu) are different, black and white. There are six types: First, total black, meaning that everything is unlawful. Second, mostly black, parivasa (bian zhu) is lawful, but the rest is unlawful. Third, leaning towards half black, reinstatement (fu ben) is lawful, but the rest is unlawful. Fourth, less than half black, mulaya-patikassana (zhong shou) is lawful, but the rest is unlawful. Fifth, a small portion black, manatta (yi xi) is lawful, but one unlawful act follows. Sixth, all white, even to the point of expiation, everything is lawful, called good expiation. If one has undergone parivasa (bian zhu fa) lawfully, one should be given manatta (yi xi). If one does not conceal, one only needs to undergo manatta (yi xi) for expiation.
，能令眾意皆悉歡喜，故名意喜。於六夜中若重犯者，應與複本意喜。若更重犯應與重收。六夜意喜，此謂是前罪類。言前類者，前因故泄今還故泄，余皆準此；若非一類即不壞法。若行遍住及摩那[卑也]時更犯眾教，非同類者應須發露所有惡作，別行遍住及摩那[卑也]。若其初日犯初眾教，一夜覆藏，乃至十三覆十三日。若欲說罪，應據猛烈心。煩惱重者，先與行法行遍住意喜。苾芻所有行法應隨順行，謂不應受善苾芻禮敬，亦復不應同一座坐，不居勝座不併肩行，若出行時應隨他后，不同室臥，不度人出家受十學處，及與近圓，不受依止，不畜求寂，不作羯磨，不差為使，不教授尼亦不差遣，先差應舍，不詰苾芻。不捨教誡，開門然燈涂掃寺宇，大小便廁洗除糞穢及供土葉，寒時授火熱為扇涼，打楗椎嚴香火，並讚歎佛。應在近圓下、求寂上座。僧伽臥具安缽之物應為收舉，制底香臺常應涂掃。依時巡禮，應告日數。眾集之處以所行事告白令知，不應一一為白。客苾芻來未安衣缽應就為白。無苾芻寺不應輒往，有緣須去不應經宿。須觀時候供給湯水。應與善苾芻洗足塗油，寺中利養最後應受。遍住意喜作法之時，不應還以遍住意喜及授學人足其眾數，亦非此人得共同處而行其法。不居空寺，亦非一人、非
【現代漢語翻譯】 現代漢語譯本：能夠使大眾的心意都歡喜，所以叫做『意喜』（讓僧團歡喜）。如果在六個夜晚中再次違犯，應該給予『複本意喜』（重新開始的意喜）。如果再次嚴重違犯，應該給予『重收』（更嚴厲的懲罰）。六夜意喜，這被稱為是之前的罪行類別。所說『前類』，是因為之前的因緣而泄露，現在仍然因為同樣的因緣而泄露，其餘情況都依此類推；如果不是同一類罪行，就不破壞法規。如果在行『遍住』（Parivasa，一種懺悔期）以及『摩那埵』（Manatta，一種更長的懺悔期）時，再次違犯僧團的教規，如果不是同類的罪行，應該全部發露所犯的惡作罪，分別進行『遍住』和『摩那埵』。如果第一天違犯了第一條僧團教規，隱瞞了一夜，乃至第十三天隱瞞了十三天。如果想要懺悔罪過，應該根據猛烈懺悔的心。煩惱深重的人，先給予行法，行『遍住』、『意喜』。苾芻（Bhiksu，比丘）所有應該履行的行法，應該隨順履行，即不應該接受善良苾芻的禮敬，也不應該和他們同座而坐，不坐上座，不併肩行走，如果出行時應該跟隨在他人之後，不同一個房間睡覺，不度人出家，不授予十條學處，以及不授予近圓戒（Upasampada，比丘戒），不接受依止，不蓄養沙彌（Sramanera，求寂），不作羯磨（Karma，僧團的事務），不被差遣為使者，不教授比丘尼（Bhiksuni），也不差遣比丘尼，先前被差遣的應該捨棄，不詰問比丘。不捨棄教誡，開門、點燈、涂掃寺廟，大小便廁所，洗除糞穢以及供養土葉，寒冷時給予火，炎熱時扇涼，敲打楗椎（Gandi，報時用的木槌），莊嚴香火，並且讚歎佛。應該在受過近圓戒的比丘之下，沙彌的上座。僧伽（Samgha，僧團）的臥具、安放缽的物品應該為他們收拾舉起，制底（Caitya，佛塔）香臺常常應該涂掃。依時巡禮，應該告知日數。大眾聚集的地方，把所做的事情告知，讓大家知道，不應該一一稟告。有客人比丘來，還沒有安放衣缽，應該就去為他稟告。沒有比丘的寺廟不應該隨便前往，有因緣必須去，不應該過夜。必須觀察時候，供給湯水。應該為善良的比丘洗腳、塗油，寺廟中的利益供養，最後才應該接受。在進行『遍住』、『意喜』作法的時候，不應該再用『遍住』、『意喜』以及授予學人來湊足人數，也不是這個人可以共同居住而行其法。不居住在空寺，也不是一個人，也不是 English version: It can make the minds of all rejoice, therefore it is called 'I-hsi' (making the Sangha happy). If one commits an offense again within six nights, one should be given 'Fu-pen I-hsi' (I-hsi to start over). If one commits a serious offense again, one should be given 'Chung-shou' (more severe punishment). Six nights of I-hsi, this is called the previous category of offenses. The so-called 'previous category' means that because of previous causes it was revealed, and now it is still revealed because of the same causes, and the rest are analogous to this; if it is not the same category of offenses, it does not violate the Dharma. If, while practicing 'Parivasa' (a period of penance) and 'Manatta' (a longer period of penance), one commits another violation of the Sangha's precepts, if it is not the same category of offenses, one should fully confess all the offenses of evil deeds committed, and separately practice 'Parivasa' and 'Manatta'. If on the first day one violates the first Sangha precept and conceals it for one night, and so on, on the thirteenth day one conceals it for thirteen days. If one wants to repent of one's offenses, one should do so with a strong mind of repentance. For those whose afflictions are deep, first give them the practice of Dharma, practice 'Parivasa' and 'I-hsi'. All the practices that a Bhiksu (monk) should perform should be followed accordingly, that is, one should not receive the respectful greetings of good Bhiksus, nor should one sit in the same seat with them, not sit in the superior seat, not walk shoulder to shoulder, if one goes out one should follow behind others, not sleep in the same room, not ordain people, not grant the ten precepts, and not grant Upasampada (full ordination), not accept dependence, not keep a Sramanera (novice), not perform Karma (Sangha affairs), not be sent as a messenger, not teach Bhiksunis (nuns), nor send Bhiksunis, those who were previously sent should be dismissed, not question Bhiksus. Do not abandon the precepts, open the door, light the lamp, sweep the temple, clean the toilets, wash away the filth and offer soil leaves, give fire when it is cold, fan when it is hot, strike the Gandi (wooden mallet for announcing time), adorn incense and fire, and praise the Buddha. One should be below the Bhiksus who have received Upasampada, and above the senior Sramaneras. The Sangha's bedding and the items for placing the bowl should be collected and lifted for them, and the Caitya (pagoda) incense stand should always be swept. One should make pilgrimages on time and inform the number of days. In places where the assembly gathers, one should inform them of what one has done, so that everyone knows, and one should not report everything one by one. When a guest Bhiksu comes, before he has put down his robes and bowl, one should go and inform him. One should not go to temples without Bhiksus casually, if there is a reason to go, one should not stay overnight. One must observe the time and provide soup and water. One should wash the feet and apply oil for good Bhiksus, and the benefits and offerings in the temple should be received last. When performing the 'Parivasa' and 'I-hsi' procedures, one should not use 'Parivasa' and 'I-hsi' again, nor use those who are receiving training to make up the number, nor is it that this person can live together and practice the Dharma. One should not live in an empty temple, nor alone, nor
【English Translation】 Able to make the minds of all rejoice, hence the name 'Yi Xi' (意喜, I-hsi, Delight of Intention). If one commits an offense again within six nights, one should be given 'Fu Ben Yi Xi' (複本意喜, Fùběn Yìxǐ, Renewed Delight of Intention). If one commits a serious offense again, one should be given 'Chong Shou' (重收, Chóngshōu, Heavy Collection). Six nights of Yi Xi, this is called the previous category of offenses. The so-called 'previous category' means that because of previous causes it was revealed, and now it is still revealed because of the same causes, and the rest are analogous to this; if it is not the same category of offenses, it does not violate the Dharma. If, while practicing 'Bian Zhu' (遍住, Biànzhù, Parivasa, dwelling everywhere, a period of probation) and 'Mo Na Duo' (摩那埵, Mónàduǒ, Manatta, mind training, a longer period of probation), one commits another violation of the Sangha's precepts, if it is not the same category of offenses, one should fully confess all the offenses of evil deeds committed, and separately practice 'Bian Zhu' and 'Mo Na Duo'. If on the first day one violates the first Sangha precept and conceals it for one night, and so on, on the thirteenth day one conceals it for thirteen days. If one wants to repent of one's offenses, one should do so with a strong mind of repentance. For those whose afflictions are deep, first give them the practice of Dharma, practice 'Bian Zhu' and 'Yi Xi'. All the practices that a Bhiksu (苾芻, Bǐqiū, monk) should perform should be followed accordingly, that is, one should not receive the respectful greetings of good Bhiksus, nor should one sit in the same seat with them, not sit in the superior seat, not walk shoulder to shoulder, if one goes out one should follow behind others, not sleep in the same room, not ordain people, not grant the ten precepts, and not grant Upasampada (近圓戒, Jìnyuán jiè, full ordination), not accept dependence, not keep a Sramanera (求寂, Qiújì, novice), not perform Karma (羯磨, Jiémó, Sangha affairs), not be sent as a messenger, not teach Bhiksunis (苾芻尼, Bǐqiūní, nuns), nor send Bhiksunis, those who were previously sent should be dismissed, not question Bhiksus. Do not abandon the precepts, open the door, light the lamp, sweep the temple, clean the toilets, wash away the filth and offer soil leaves, give fire when it is cold, fan when it is hot, strike the Gandi (楗椎, Jiànzhuī, wooden mallet for announcing time), adorn incense and fire, and praise the Buddha. One should be below the Bhiksus who have received Upasampada, and above the senior Sramaneras. The Sangha (僧伽, Sēngqié, community) 's bedding and the items for placing the bowl should be collected and lifted for them, and the Caitya (制底, Zhìdǐ, pagoda) incense stand should always be swept. One should make pilgrimages on time and inform the number of days. In places where the assembly gathers, one should inform them of what one has done, so that everyone knows, and one should not report everything one by one. When a guest Bhiksu comes, before he has put down his robes and bowl, one should go and inform him. One should not go to temples without Bhiksus casually, if there is a reason to go, one should not stay overnight. One must observe the time and provide soup and water. One should wash the feet and apply oil for good Bhiksus, and the benefits and offerings in the temple should be received last. When performing the 'Bian Zhu' and 'Yi Xi' procedures, one should not use 'Bian Zhu' and 'Yi Xi' again, nor use those who are receiving training to make up the number, nor is it that this person can live together and practice the Dharma. One should not live in an empty temple, nor alone, nor
二、非三，要須滿四，是清凈人同處行法。如前所說，不依教者，鹹得惡作。又正行時，聞有諍者欲來住處，應對善苾芻，為難緣故，舍行法已；同本性人諍者若去，還對苾芻受其行法。若行意喜不行遍住、若行遍住不行意喜，斯皆不應求眾出罪。若並善行當求出罪，余如廣文說。有六種人犯眾教罪，對一苾芻說除其罪，得名清凈。何謂為六？一者遍持蘇呾羅藏；二者遍持毗奈耶藏；三者遍持摩咥里迦藏；四者性極羞愧若說其罪懷慚致死；五者眾中最老上座；六者大福德人。何故此六許易除罪？罪滅因心不由治罰。若能于所犯罪決情斷絕，誓不更為，深生慚恥心無欺誑，是故除滅。又為耆年大德、受持三藏人見治罰，謗議便生，開一人悔。若犯不共眾教罪者，根轉之時過亦隨滅。」
根本薩婆多部律攝卷第四 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第五
尊者勝友集
三藏法師義凈奉 制譯
二不定法
攝頌曰：
若在屏障中， 堪行淫慾處， 及在非障處， 無有第三人。
爾時薄伽梵，在室羅伐城逝多林給孤獨園，時鄔陀夷苾芻，在屏障處，與女人笈多壓膝而坐為說法要。時毗舍佉鄔波斯迦，見是事已，心不
【現代漢語翻譯】 現代漢語譯本 二、非三人，必須滿足四人，這是清凈之人共同修行的法則。如前所述，不遵循教導的人，都會犯下惡作罪（dukṛta，輕微的違戒行為）。又在如法修行時，如果聽到有爭論者要來住所，應當告知善良的比丘（bhikṣu，佛教僧侶），因為有妨礙修行的因緣，就停止修行；如果與爭論者是同一本性的人離開，就重新對比丘接受其修行法則。如果修行時內心歡喜但不普遍安住、或者普遍安住但內心不歡喜，這些都不應該尋求大眾出罪。如果並行善行，應當尋求出罪，其餘的如同廣文中說的那樣。有六種人犯了眾教罪，對一位比丘說出罪行，就能得到清凈。哪六種人呢？一是普遍持誦《蘇呾羅藏》（Sūtra Piṭaka，經藏）；二是普遍持誦《毗奈耶藏》（Vinaya Piṭaka，律藏）；三是普遍持誦《摩咥里迦藏》（Mātrka，論藏）；四是性格極其羞愧，如果說出罪行就會感到慚愧而死；五是僧團中最年長的上座；六是大福德之人。為什麼允許這六種人容易除罪呢？罪的消滅在於內心，不在於懲罰。如果能對所犯的罪行下定決心斷絕，發誓不再犯，深深地感到慚愧，內心沒有欺騙，因此可以除滅罪行。又因為年長的有德之人，如果接受三種懲罰（指擯出、降伏、折伏），就會產生誹謗議論，所以允許一人懺悔。如果犯了不與大眾共同的眾教罪，在根本轉變的時候，罪過也會隨著消滅。
《根本薩婆多部律攝》卷第四 《大正藏》第24冊 No. 1458 《根本薩婆多部律攝》
《根本薩婆多部律攝》卷第五
尊者勝友集
三藏法師義凈奉 制譯
二不定法
攝頌說：
如果在屏障中， 堪行淫慾之處， 以及在非屏障處， 沒有第三個人。
當時，薄伽梵（Bhagavān，世尊）在室羅伐城（Śrāvastī）逝多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。當時，鄔陀夷比丘（Udayī bhikṣu）在屏障處，與女人笈多（Gupta）壓膝而坐，為她說法的要義。當時，毗舍佉鄔波斯迦（Viśākhā upāsikā，女居士）見到這件事後，心中不悅。
【English Translation】 English version II. The Two Uncertainties: It is not three, it must be four; this is the practice of pure people living together. As previously stated, those who do not follow the teachings will all incur a dukṛta (misdeed). Furthermore, while practicing correctly, if one hears that disputants are coming to the dwelling, one should inform the virtuous bhikṣu (monk) and, due to the hindering conditions, abandon the practice. If the disputants of the same nature leave, one should again receive the practice from the bhikṣu. If one's mind is pleased during practice but does not dwell universally, or if one dwells universally but one's mind is not pleased, these should not seek expiation from the Sangha. If one performs good deeds alongside, one should seek expiation; the rest is as described in the extensive texts. There are six types of people who commit offenses against the Sangha's teachings; speaking of their offenses to one bhikṣu can purify them. What are the six? First, one who universally upholds the Sūtra Piṭaka (Collection of Discourses); second, one who universally upholds the Vinaya Piṭaka (Collection of Monastic Rules); third, one who universally upholds the Mātrka (Collection of Matrices); fourth, one who is extremely shy and would die of shame if they spoke of their offenses; fifth, the most senior elder in the Sangha; sixth, a person of great merit. Why are these six allowed to easily expiate their offenses? The extinction of offenses lies in the mind, not in punishment. If one can resolve to cut off the committed offense, vowing never to commit it again, deeply feeling ashamed and having no deceit in their heart, then the offense can be extinguished. Furthermore, for venerable elders, receiving the three punishments (expulsion, subjection, subjugation) would give rise to slander and criticism, so repentance is allowed for one person. If one commits an offense against the Sangha's teachings that is not shared by the community, when the root is transformed, the offense will also be extinguished along with it.
The Fourth Scroll of the Mūlasarvāstivāda Vinaya Saṃgraha Taishō Tripiṭaka Volume 24, No. 1458, Mūlasarvāstivāda Vinaya Saṃgraha
The Fifth Scroll of the Mūlasarvāstivāda Vinaya Saṃgraha
Collected by the Venerable Śreṇika
Translated under Imperial Decree by the Tripiṭaka Master Yijing
Two Uncertainties
Summary Verse:
If in a screened place, A place suitable for sexual activity, And in a non-screened place, There is no third person.
At that time, the Bhagavān (Blessed One) was in the Jetavana Anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park) in Śrāvastī (Shravasti). At that time, the bhikṣu Udayī (Udayi) was in a screened place, sitting knee-to-knee with a woman named Gupta (Gupta), explaining the essentials of the Dharma to her. At that time, the upāsikā Viśākhā (female lay follower Vishakha), seeing this, was displeased.
忍可，往白世尊。此因鄔波斯迦事由淫煩惱，制初不定。
「若復苾芻，獨與一女人，在於屏障堪行淫處坐。有正信鄔波斯迦，於三法中隨一而說：若波羅市迦、若僧伽伐尸沙、若波逸底迦。彼坐苾芻自言其事者，於三法中，應隨一一法治：若波羅市迦、若僧伽伐尸沙、若波逸底迦；或以鄔波斯迦所說事，治彼苾芻。是名不定法。」
此中不定法者，謂以事、處、情、證而為其體：若復苾芻，獨與一女人者，是事；在屏障者，是處；堪行淫者，是情；若有正信鄔波斯迦隨一而說者，是證。言苾芻者，欲染現前近圓人也。言獨者，謂無餘苾芻及余男子。言一者，無苾芻尼及余女人。女人者，謂是人女堪行淫事。屏障者，謂隱覆處，堪障其形得為淫事。此有五種：墻、籬，及衣、叢林、闇夜。于如是處，或男行就女、或女來就男。言堪行淫處者，於一尋內同居一席，身相逼觸得為坐臥，然彼女人或許不許。正信鄔波斯迦者，謂見諦人。有說設是異生有忠信者，言行無濫，亦信其語。隨一而說者，或女人見事不忍而說。或護彼苾芻不肯自言，為證之時方隨事說。或波羅市迦者，於四重中隨一而說。或僧伽伐尸沙者，於十三中隨一而說。或波逸底迦者，於九十中隨一而說。自言者，隨所為事依實而說。若者，或是
【現代漢語翻譯】 現代漢語譯本： 忍可，去稟告世尊。這是因為鄔波斯迦（在家男居士）的事情，由於淫慾的煩惱，才制定了最初的不定法。 『如果又有比丘（出家男眾），獨自與一個女人，在隱蔽的、可以行淫的地方坐著。有具足正信的鄔波斯迦（在家男居士），對三種罪法中的任何一種進行指控：或是波羅夷（斷頭罪）、或是僧伽伐尸沙（僧殘罪）、或是波逸提迦（單墮罪）。那個坐著的比丘自己承認所做的事情，那麼就對三種罪法中的任何一種進行判決：或是波羅夷（斷頭罪）、或是僧伽伐尸沙（僧殘罪）、或是波逸提迦（單墮罪）；或者根據鄔波斯迦（在家男居士）所說的事情，來判決那個比丘（出家男眾）。這叫做不定法。』 這裡所說的不定法，是指以事情、處所、情況、證據作為它的本體：『如果又有比丘（出家男眾），獨自與一個女人』，這是事情；『在隱蔽的地方』，這是處所；『可以行淫』，這是情況；『如果有具足正信的鄔波斯迦（在家男居士）指控』，這是證據。說『比丘（出家男眾）』，是指欲染現前、受過具足戒的人。說『獨自』，是指沒有其他的比丘（出家男眾）以及其他的男子。說『一個』，是沒有比丘尼（出家女眾）以及其他的女人。『女人』，是指可以行淫的人類女子。『隱蔽的地方』，是指遮蔽隱蔽的處所，可以遮擋身形從而進行淫事。這裡有五種情況：墻壁、籬笆，以及衣服、叢林、黑暗的夜晚。在這樣的地方，或者男子去接近女子、或者女子來接近男子。說『可以行淫的地方』，是指在一尋（古代長度單位）之內同居一席，身體互相逼近接觸可以坐臥，然而那個女人或許允許或許不允許。『具足正信的鄔波斯迦（在家男居士）』，是指見諦（證悟真理）的人。有人說即使是凡夫，只要有忠誠的信心，言行沒有虛假，也應該相信他的話。『指控』，或者女人見到了事情無法忍受而說出來。或者爲了保護那個比丘（出家男眾）不肯自己說，在作證的時候才根據事情說出來。『或是波羅夷（斷頭罪）』，是指對四重罪中的任何一種進行指控。『或是僧伽伐尸沙（僧殘罪）』，是指對十三種僧殘罪中的任何一種進行指控。『或是波逸提迦（單墮罪）』，是指對九十種單墮罪中的任何一種進行指控。『自言』，是指根據所做的事情如實地說。『若』，是指或者。
【English Translation】 English version: Having approved, he went to inform the World Honored One (Shìzūn). This was because of the matter of the Upāsaka (lay male devotee), due to the afflictions of lust, that the initial undetermined rule was established. 『If again a Bhikṣu (ordained male monastic), alone with a woman, is sitting in a secluded place suitable for sexual intercourse, and a faithful Upāsaka (lay male devotee) accuses him of any one of the three offenses: either Pārājika (defeat), or Saṃghāvaśeṣa (formal meeting offense), or Prāyascittika (expiation offense). If that Bhikṣu (ordained male monastic) sitting there admits to the matter himself, then he should be judged according to any one of the three offenses: either Pārājika (defeat), or Saṃghāvaśeṣa (formal meeting offense), or Prāyascittika (expiation offense); or the Bhikṣu (ordained male monastic) should be judged according to what the Upāsaka (lay male devotee) said. This is called an undetermined rule.』 Here, the undetermined rule refers to the matter, place, circumstance, and evidence as its essence: 『If again a Bhikṣu (ordained male monastic), alone with a woman,』 this is the matter; 『in a secluded place,』 this is the place; 『suitable for sexual intercourse,』 this is the circumstance; 『if a faithful Upāsaka (lay male devotee) accuses him,』 this is the evidence. 『Bhikṣu (ordained male monastic)』 refers to one who is overcome by lust and has received full ordination. 『Alone』 means without other Bhikṣus (ordained male monastics) or other men. 『A』 means without Bhikṣuṇīs (ordained female monastics) or other women. 『Woman』 refers to a human female capable of sexual intercourse. 『Secluded place』 refers to a concealed place that can hide the body and allow for sexual activity. There are five types of such places: walls, fences, as well as clothing, thickets, and dark nights. In such places, either a man approaches a woman or a woman approaches a man. 『Suitable for sexual intercourse』 refers to dwelling together on one seat within one span (ancient unit of length), with bodies close enough to touch, allowing for sitting and lying down, but the woman may or may not permit it. 『Faithful Upāsaka (lay male devotee)』 refers to one who has seen the truth (realized the truth). Some say that even if it is an ordinary person, as long as they have sincere faith and their words and actions are not false, their words should also be believed. 『Accuses』 means either the woman sees the matter and cannot bear it and speaks out, or to protect the Bhikṣu (ordained male monastic), they are unwilling to speak themselves, and only speak according to the matter when giving evidence. 『Either Pārājika (defeat)』 refers to accusing him of any one of the four major offenses. 『Either Saṃghāvaśeṣa (formal meeting offense)』 refers to accusing him of any one of the thirteen Saṃghāvaśeṣa offenses. 『Either Prāyascittika (expiation offense)』 refers to accusing him of any one of the ninety Prāyascittika offenses. 『Admits』 refers to truthfully speaking according to what was done. 『If』 means either.
窣吐羅罪，或對說惡作。此中若聲是不定義，若本意行淫同一座時，得窣吐羅罪。或以鄔波斯迦所說事治彼苾芻者，欲顯鄔波斯迦于罪自性及罪因起不善曉知，然見苾芻與女同座，共一器食、同觴飲酒，如斯等事並應治罰。是名不定法者，言此罪體無定相故，容有多罪不可定言。
此中犯相，謂行處、住處同坐，隨自言事應可治之。於此三中不自言者，應與作求罪自性白四羯磨。得羯磨已，所有行法，不得度人出家受十戒等，如上所說。若不依行，鹹得惡作。復應問彼舉事女人，顏色形容進止處所；若有第二人，亦應問彼事，相當者如說而治。若不相當，應隨苾芻語，或時漫說餘罪，或復非罪云罪，或此罪作餘罪想，斯皆取彼苾芻語治。
于第二不定中有差別者，緣在王舍城，因室利迦苾芻共蘇杜多女同處而坐。由鄔褒灑陀鄔波斯迦見而言告，在非屏障處，不堪行淫，波羅市迦無容作故。
「若復苾芻，獨與一女人，在非屏障不堪行淫處坐。有正信鄔波斯迦，於二法中隨一而說：若僧伽伐尸沙、若波逸底迦。彼坐苾芻自言其事者，於二法中應隨一一法治：若僧伽伐尸沙、若波逸底迦；或以鄔波斯迦所說事，治彼苾芻。是名不定法。」
第三部三十泥薩祇波逸底迦法
初攝頌曰：
【現代漢語翻譯】 現代漢語譯本
窣吐羅罪（Sthullatyaya，粗罪），或者對說惡作（Dushkrta，惡作罪）。這裡如果『聲』是不確定的，如果本意是行淫，並且在同一座位時，就犯窣吐羅罪。或者用鄔波斯迦（Upasaka，近事男）所說的事情來懲治那個苾芻（Bhiksu，比丘），是爲了顯示鄔波斯迦對於罪的自性和罪因的產生不善於瞭解，然而見到苾芻與女人同座，共用一個器皿吃飯、同杯飲酒，像這些事情都應該懲罰。這被稱為不定法，意思是這個罪的本體沒有確定的相狀，容許有很多罪，不能確定地說是什麼罪。 這裡犯相是指，在行處、住處同坐，根據自己所說的事情應該可以懲治。在這三種情況中不自己說明的，應該為他做求罪自性的白四羯磨（Jnapti-caturtha-karma，白四羯磨，一種僧團的決議程式）。得到羯磨后，所有應該做的行為，不得度人出家、受十戒等等，如上面所說。如果不按照這些做，都得惡作罪。還應該問那個舉事的女人，她的顏色、形容、進止處所；如果有第二個人，也應該問他這件事，如果情況相符，就按照所說的來懲治。如果不相符，就應該按照苾芻所說的話，或者有時隨便說其他的罪，或者不是罪說是罪，或者把這個罪當成其他的罪，這些都採取那個苾芻所說的話來懲治。 在第二個不定法中有差別的情況是，事情發生在王舍城，因為室利迦苾芻和蘇杜多女同處而坐。由於鄔褒灑陀鄔波斯迦看見了，就說，在非屏障的地方，不適合行淫，所以波羅市迦（Parajika，斷頭罪）沒有辦法成立。 『如果又有苾芻，獨自和一個女人，在非屏障不適合行淫的地方坐。有正信的鄔波斯迦，對兩種罪法中隨便說一種：或者是僧伽伐尸沙（Samghavasesa，僧殘罪），或者是波逸底迦（Payattika，單墮罪）。那個坐著的苾芻自己承認這件事，對於兩種罪法中應該按照其中一種來懲治：或者是僧伽伐尸沙，或者是波逸底迦；或者用鄔波斯迦所說的事情，來懲治那個苾芻。這叫做不定法。』 第三部三十泥薩祇波逸底迦法（Nissaggiya Pacittiya，捨墮罪） 最初的攝頌說：
【English Translation】 English version
Sthullatyaya (Grave Offense), or confession of Dushkrta (Offense of Wrongdoing). Here, if the 'statement' is indefinite, and if the intention is to engage in sexual intercourse and they are in the same seat, then the Sthullatyaya offense is committed. Or, if a Bhiksu (monk) is punished based on what an Upasaka (layman) says, it is to show that the Upasaka does not understand the nature of the offense and the cause of its arising. However, if a Bhiksu is seen sitting with a woman, sharing food from the same vessel, drinking from the same cup, such matters should be punished. This is called the Indefinite Rule, meaning that the substance of this offense does not have a definite form, and it may involve many offenses, so it cannot be definitively stated what the offense is. Here, the circumstances of the offense refer to sitting together in a place for walking, a place for dwelling. According to what one says, punishment should be possible. Among these three situations, if one does not confess, a Jnapti-caturtha-karma (formal act of the Sangha) should be performed to determine the nature of the offense. After obtaining the Karma, all actions that should be done, such as ordaining people, giving the ten precepts, etc., are not allowed, as mentioned above. If these are not followed, all result in Dushkrta (offense of wrongdoing). One should also ask the woman who reported the matter about her appearance, features, and whereabouts; if there is a second person, they should also be asked about the matter. If the situations match, punishment should be carried out as described. If they do not match, one should follow the Bhiksu's words, or sometimes casually mention other offenses, or say that something is an offense when it is not, or think of this offense as another offense. In all these cases, the Bhiksu's words should be taken as the basis for punishment. In the second Indefinite Rule, there is a difference in that the event occurred in Rajagrha (King's Abode), because the Bhiksu Srilaka was sitting with the woman Sudutta in the same place. Because the Upasaka Upasada saw it, he said that it was in a place without a screen, unsuitable for sexual intercourse, so Parajika (Defeat) could not be established. 『If a Bhiksu is alone with a woman, sitting in a place without a screen, unsuitable for sexual intercourse. If a faithful Upasaka speaks of either of the two offenses: either Samghavasesa (Formal Suspension) or Payattika (Expiation). If the Bhiksu who is sitting admits to the matter, he should be punished according to one of the two offenses: either Samghavasesa or Payattika; or the Bhiksu should be punished according to what the Upasaka says. This is called the Indefinite Rule.』 The Third Section: Thirty Nissaggiya Pacittiya (Forfeiture and Expiation) Rules The initial summary verse says:
持離畜浣衣， 取衣乞過受， 同價及別主， 遣使送衣直。
有長衣不分別學處第一
佛在室羅伐城給孤獨園，時諸苾芻多畜衣服廢諸善品，此由長衣事及過限，廢闕煩惱，制斯學處。
「若復苾芻，作衣已竟，羯恥那衣復出，得長衣，齊十日不分別應畜。若過畜者，泥薩祇波逸底迦。」
言作衣已竟者，由侍縛迦大醫長者佈施衣服，世尊因此聽畜衣也。爾時世尊，作如是念：「我今身形極為柔軟，但畜三衣尚得支援，況諸苾芻身非柔軟，畜三種衣而不充濟。」因制苾芻各畜三衣，內得資身無盈長過。於三衣外又聽受畜十種衣物，此之衣外不應法者皆不應畜，謂野麻衣、駝毛緂、樹葉衣、豹皮、鹿皮及小浴衣、或染青色、或覆露形及以拔髮、或角鴟毛、或人發緂、或受啞法。此等皆是外道形儀，非出家法，作者得窣吐羅罪。若更有餘外道衣服，著時鹹得惡作。若著留𦆠衣、或結𦆠衣、或著襦褲等、或時系發為烏率膩沙、或復裹頭、或著俗人上下衣、或為雕彩及諸瓔珞婆羅門線、或臂系線鬘。諸如是等非法衣服，是俗形儀。若著用者，鹹得惡作。醫人為病令臂安咒線者無犯。應系肘后，若差解除不應輕棄，應安墻木孔內。
應知三衣受用各別，若作務時或道行時及在寺內，常用
【現代漢語翻譯】 現代漢語譯本： 持離畜浣衣，取衣乞過受，同價及別主，遣使送衣直。
有長衣不分別學處第一
佛在室羅伐城（Śrāvastī）給孤獨園（Jetavana），當時眾比丘（bhikkhu）多積蓄衣服，荒廢了修行的善行，這是因為長衣的事情以及超過了限制，導致廢弛和煩惱，因此制定了這個學處。
『如果又有比丘（bhikkhu），做衣服已經完成，羯恥那衣（kaṭhina-cīvara，一種特殊的袈裟）也已經結束，得到了長衣，最多可以不分別地儲存十天。如果超過這個期限儲存，就犯了泥薩祇波逸底迦（nissaggiya pācittiya，捨墮罪）。』
所謂『做衣服已經完成』，是因為侍縛迦（Śivaka）大醫長者佈施衣服，世尊（Buddha）因此允許儲存衣服。當時世尊（Buddha）這樣想：『我現在身體非常柔軟，僅僅儲存三衣尚且能夠維持，何況各位比丘（bhikkhu）身體並非柔軟，儲存三種衣服卻不能滿足需求。』因此制定比丘（bhikkhu）每人儲存三衣，內在可以資養身體，沒有盈餘和過多的情況。在三衣之外又允許接受和儲存十種衣物，這之外不合法的衣服都不應該儲存，例如野麻衣、駝毛氈、樹葉衣、豹皮、鹿皮以及小浴衣、或者染成青色、或者暴露身體以及拔頭髮、或者角鴟毛、或者人發氈、或者接受啞法。這些都是外道的裝束，不是出家人的法度，製作者會犯窣吐羅罪（sthūlātyaya，粗罪）。如果還有其他外道的衣服，穿著時都會犯惡作罪（dukkata，突吉羅）。如果穿著留𦆠衣、或者結𦆠衣、或者穿著襦褲等、或者有時把頭髮系成烏率膩沙（uṣṇīṣa，肉髻）、或者裹頭、或者穿著俗人的上下衣、或者爲了雕彩以及各種瓔珞婆羅門線、或者手臂系線鬘。諸如此類不合法的衣服，都是世俗的裝束。如果穿著，都會犯惡作罪（dukkata，突吉羅）。醫生爲了治療疾病讓手臂佩戴咒線的情況沒有罪過。應該繫在肘后，如果病好了取下後不應該輕易丟棄，應該安放在墻上的木孔內。
應該知道三衣的受用各有不同，如果做事務時或者行走時以及在寺廟內，經常用
【English Translation】 English version: Holding, leaving, keeping, washing clothes, taking clothes, begging for and receiving, same price and different owner, sending messengers to deliver the price of clothes.
First Section on the Training Rule of Not Distributing Long Robes
The Buddha was at the Jetavana (Jetavana, Giver of Alms Park) in Śrāvastī (Śrāvastī, a major city in ancient India). At that time, many bhikkhus (bhikkhu, Buddhist monks) were accumulating many clothes, abandoning virtuous practices. This was due to the matter of long robes and exceeding the limit, leading to negligence and afflictions, hence this training rule was established.
'If a bhikkhu (bhikkhu), after the completion of making a robe, and the kaṭhina-cīvara (kaṭhina-cīvara, a specially made robe) is over, obtains a long robe, he may keep it undistributed for up to ten days. If he keeps it longer than that, it is a nissaggiya pācittiya (nissaggiya pācittiya, an offense entailing forfeiture and expiation).'
The phrase 'after the completion of making a robe' refers to the fact that the elder physician Śivaka (Śivaka, a famous physician) donated robes, and the Buddha (Buddha, the enlightened one) therefore allowed the keeping of robes. At that time, the Buddha (Buddha, the enlightened one) thought, 'My body is extremely delicate, and I can barely sustain myself with just three robes. How much more so for the bhikkhus (bhikkhu, Buddhist monks) whose bodies are not delicate, and yet three robes are not sufficient for them.' Therefore, it was established that each bhikkhu (bhikkhu, Buddhist monks) should keep three robes, which would be sufficient for their needs without being excessive. In addition to the three robes, they were also allowed to receive and keep ten kinds of clothing items. Any clothing outside of these that is not in accordance with the Dharma should not be kept, such as wild hemp clothing, camel hair blankets, leaf clothing, leopard skin, deer skin, small bathing cloths, or those dyed blue, or those that expose the body, or those that involve plucking hair, or owl feathers, or human hair blankets, or those that involve taking a vow of silence. These are all the attire of non-Buddhists, not the practices of renunciants. The maker of such items commits a sthūlātyaya (sthūlātyaya, a grave offense). If there are other non-Buddhist clothes, wearing them incurs a dukkata (dukkata, a minor offense). If one wears clothes with a topknot, or tied topknot clothes, or wears short gowns and trousers, or sometimes ties the hair into an uṣṇīṣa (uṣṇīṣa, a cranial protuberance), or wraps the head, or wears the upper and lower garments of laypeople, or wears carved ornaments and various necklaces, Brahmin threads, or arm threads and garlands. All such unlawful clothes are the attire of laypeople. If one wears them, one commits a dukkata (dukkata, a minor offense). There is no offense for a doctor who puts a mantra thread on the arm for medical reasons. It should be tied behind the elbow, and if the illness is cured and it is removed, it should not be discarded lightly, but should be placed in a wooden hole in the wall.
It should be known that the three robes are used differently. When doing work, or traveling, or in the monastery, one often uses
五條。若行禮敬及食啖時，應披七條。為遮寒、入聚落乞食啖食、禮制底，應著大衣。后二衣應割截作。若是貧人後必須截，為入聚落故。何故不割截衣不入聚落？然苾芻衣有其二種，與俗不同，謂彩色、形狀。俗人純白不截，苾芻壞色而截。若得新衣作僧伽胝及尼師但那，兩重應作。嗢呾羅僧伽及安呾婆娑，一重應作。若前二，三重；后二，兩重者，亦聽。若以未分別物重帖之時，得惡作罪，至十一日便犯捨墮。或作是念：「更覓余衣以充其復。」遂便摘去第二重者，得惡作罪，至十一日便得捨墮。若作是念：「為浣染已，還持此物重帖斯衣。」者無犯。至十一日若不帖者，得捨墮罪。若得故衣造僧伽胝及尼師但那，應四重作七條，五條應兩重作，或摘去還安，準前應識。若糞掃衣及故破衣，隨意重數。其條數壇隔法者，若安呾婆娑壇隔法式，一長一短；嗢呾羅僧伽，兩長一短。若無容割截，或是少欲貧人衣財不足，雖不割截帖葉聽畜；或現無暇當擬縫刺等，設是縵條等守持，無罪。其僧伽胝條數九種不同：謂九條、十一條、十三條、十五條、十七條、十九條、二十一條、二十三條、二十五條。壇隔者初三，兩長一短；次三，三長一短；后三，四長一短，過此已上便成破納，不堪持故。總有三品僧伽胝衣：謂上、中
、下。上者自肘量豎三、橫五，下者各減半肘，二內名中。嗢呾羅僧伽亦有三品：上者三、五，小者各減半肘，二內名中。五條同此。復有二種五條衣：豎二、橫五，豎二、橫四。但蓋三輪，是謂守持衣極小之量。若身長大而肘短者，依身為量，不依肘量，若翻此者亦依身量。若身絕大者，裙應縫作厥蘇洛迦而受用之。如前衣量，若過、若減，不依量作者，鹹得惡作。
其浣衣法，苾芻不應令客浣衣人浣洗衣服，恐壞衣故。浣衣之家亦不應往，可自為之。灰水安洗器中，若手、若足徐徐浣濯，若於衣上被香泥污或余膩物，應用湯水及灰屑等洗之。其染衣法，先取木皮，洗去塵土打椎使碎，日曝令干，三遍煮汁別安三處。先用初汁，次用第二，後用第三。欲染之時應取少汁安於器中，方可捉衣斟酌少多，令衣遍濕。不應以衣置多汁內，亦不急捩令衣壞損。既捩去汁更柔數遍，方曬曝之。曬衣法者，橫系細繩衣邊搭上，劈竹裌衣，其夾隨意多少，汁流下邊還翻向上，勿令垂渧，應可數看。若衣重大，應于柴木上曬之，數數翻轉。新衣應用新樹皮汁、日中曝之，故衣應用舊樹皮汁、陰處而曬。待其干后以少水濕柔，色益鮮好令色不脫。若於寺內為染作時，染汁污地牛糞涂拭，若石灰地應須水洗。
其縫刺法，依
【現代漢語翻譯】 現代漢語譯本： 下等裙子的尺寸：垂直方向從手肘量起為三肘，水平方向為五肘；下等裙子的尺寸各自減半肘，二者內部稱為中等尺寸。嗢呾羅僧伽（Uttara-sangha）（上衣）也有三種品級：上等為三肘、五肘，小等的尺寸各自減半肘，二者內部稱為中等尺寸。五條衣的尺寸與此相同。還有兩種五條衣：垂直方向為二肘，水平方向為五肘；垂直方向為二肘，水平方向為四肘。僅僅遮蓋三個部位（三輪），這被稱為守持戒律的最小衣量。如果身體高大而手肘短小，則依據身體的尺寸來衡量，不依據手肘的尺寸來衡量；如果情況相反，也依據身體的尺寸來衡量。如果身體非常巨大，裙子應該縫製成厥蘇洛迦（Keculaka）（僧裙的一種）的樣式來使用。如前所述的衣量，如果超過或減少，不按照規定的尺寸製作，都會犯惡作（Dukkata）（一種輕罪）。
關於洗衣服的方法，苾芻（Bhikkhu）（比丘）不應該讓外來的洗衣人洗衣服，因為害怕損壞衣服。也不應該去洗衣人的家，應該自己洗。將灰水安置在清洗的容器中，用手或腳慢慢地洗滌。如果在衣服上沾染了香泥污垢或其他油膩的東西，應該用熱水和灰屑等清洗。關於染衣服的方法，首先取木皮，洗去塵土，捶打使之破碎，在太陽下曝曬使之乾燥，煮三次，將汁液分別安置在三個地方。先用第一次煮的汁液，然後用第二次煮的，最後用第三次煮的。想要染色的時候，應該取少量的汁液安置在容器中，才可以拿著衣服斟酌用量的多少，使衣服全部濕潤。不應該將衣服放置在過多的汁液中，也不要用力擰絞，以免損壞衣服。擰去汁液后，再揉搓數遍，然後曬乾。曬衣服的方法是，橫向繫上細繩，將衣服搭在上面，用竹夾夾住衣服，夾子的數量隨意，汁液流到下邊時，再翻轉向上，不要讓它滴落，應該經常察看。如果衣服很重，應該在柴木上曬，經常翻轉。新衣服應該用新的樹皮汁在太陽下曝曬，舊衣服應該用舊的樹皮汁在陰涼處曬。等到乾燥后，用少量的水濕潤揉搓，顏色會更加鮮艷，使顏色不脫落。如果在寺廟內進行染色工作時，染汁弄髒了地面，應該用牛糞塗抹擦拭，如果是石灰地面，應該用水清洗。
關於縫紉的方法，按照...
【English Translation】 English version: The size of the lower sanghati (skirt): vertically, measure three hastas (cubits) from the elbow, and horizontally, five hastas (cubits); the sizes of the lower ones are each reduced by half a hasta (cubit), and the two inner ones are called medium sizes. The Uttara-sangha (upper robe) also has three grades: the upper one is three hastas (cubits) and five hastas (cubits), and the smaller ones are each reduced by half a hasta (cubit), and the two inner ones are called medium sizes. The five-strip robe is the same as this. There are also two kinds of five-strip robes: vertically two hastas (cubits), horizontally five hastas (cubits); vertically two hastas (cubits), horizontally four hastas (cubits). Merely covering the three wheels (three parts of the body), this is called the minimum amount of clothing for upholding the precepts. If the body is tall and the elbow is short, then measure according to the size of the body, not according to the size of the elbow; if the opposite is the case, also measure according to the size of the body. If the body is extremely large, the skirt should be sewn in the style of a Keculaka (a type of monastic skirt) for use. As mentioned before, if the amount of clothing exceeds or falls short, and it is not made according to the prescribed size, one will commit a Dukkata (a minor offense).
Regarding the method of washing clothes, a Bhikkhu (monk) should not have an outside laundry person wash the clothes, for fear of damaging the clothes. Nor should one go to the laundry person's house, one should wash them oneself. Place the ash water in a washing container, and slowly wash with hands or feet. If fragrant mud or other greasy substances are stained on the clothes, they should be washed with hot water and ash, etc. Regarding the method of dyeing clothes, first take tree bark, wash away the dust, beat it to break it into pieces, expose it to the sun to dry, boil it three times, and place the juice in three separate places. First use the juice from the first boiling, then use the second, and finally use the third. When you want to dye, you should take a small amount of juice and place it in a container, and then you can take the clothes and carefully measure the amount to use, so that the clothes are completely wet. You should not put the clothes in too much juice, and do not wring them out too hard to avoid damaging the clothes. After wringing out the juice, rub it several times, and then dry it in the sun. The method of drying clothes is to tie a thin rope horizontally, hang the clothes on it, and clip the clothes with bamboo clips. The number of clips is arbitrary. When the juice flows down, turn it upwards again, do not let it drip, and you should check it frequently. If the clothes are heavy, they should be dried on firewood, turning them frequently. New clothes should be exposed to the sun with new bark juice, and old clothes should be dried in the shade with old bark juice. After it is dry, moisten and rub it with a small amount of water, the color will be more vivid and will not fade. If dyeing work is done in the temple, if the dye stains the ground, it should be smeared with cow dung, and if it is a lime ground, it should be washed with water.
Regarding the method of sewing, according to...
稻田畦勢而為割截，葉向兩邊不應一靡，葉有三別：謂上、中、下。上闊四指或如烏張足，狹齊兩指，二內名中。凡為小壇，當大壇半，應用竹籤或用針等而記其處。然小壇望大壇，裁割之時更須增其半葉，一縫作了之後，方始明闇正得相應，異此非也。四邊安緣稍狹于葉，去緣四指肩隅置帖，於此帖中穿為小孔，安細絳𢂁可長兩指。反自相系便成二𢂁，胸前緣邊應安其紐。疊為三褶是安𢂁紐處，或隨身大小。紐有三種：一、似蘡薁子；二、似葵子；三、似棠梨子。上邊既爾，下緣亦然，顛倒任披併成非犯。若行出外，內紐雙𢂁，繞頸通披，角塔肩上。有五種物不應割截：一、謂被帔；二、高褶婆；三、謂氈褥；四、是厚緂；五、破碎截。凡欲裁衣下須安席，若無席者可牛糞塗地、或布諸葉、或灑掃凈地方為割截。若縫刺時應用竹木，隨衣大小作楨布衣，于上四邊繚定，然後縫刺如前所制。若不依者，鹹得惡作。或依余法而縫刺者，此亦無犯。
有五種衣：一、有施主衣，謂定知有彼施衣人。二、無施主衣，謂不定知施主之處。三、往還衣，謂將往深摩舍那處而返持還。四、深摩舍那衣，謂棄在尸林。五、糞掃衣，此有五別：一、途中糞掃衣；二、河邊糞掃衣；三、空處糞掃衣；四、糞聚處糞掃衣；五、破碎糞
【現代漢語翻譯】 現代漢語譯本 稻田的田埂如同被切割過一樣，稻葉向兩邊分開，而不是朝著一個方向傾倒。稻葉有三種區分：上部的、中部的和下部的。上部的葉子寬約四指，或者像烏鴉張開的腳一樣，狹窄的則像兩指寬，這兩種都屬於中部的葉子。凡是製作小壇，應當是大壇的一半大小，應用竹籤或者針等工具來標記位置。然而，小壇相對於大壇，裁剪的時候更需要增加一半的葉子，一條縫製作完成之後，才能使明暗正反相應，否則就不對了。四邊安裝的邊緣要比葉子稍窄，去掉邊緣四指的距離，在肩角的位置放置貼片，在這個貼片中穿一個小孔，安裝細繩，長度大約兩指。反過來互相繫在一起就成了兩個繩圈，胸前的邊緣應該安裝鈕釦。將邊緣摺疊成三褶，這是安裝繩圈鈕釦的地方，或者根據自身的大小來調整。鈕釦有三種樣式：第一種，像蘡薁（yīng yù）子（一種野葡萄）；第二種，像葵花籽；第三種，像棠梨子。上邊的邊緣是這樣，下邊的邊緣也是一樣，顛倒過來隨意披著都會構成違犯。如果外出，內側的鈕釦要用雙繩圈，繞過脖子通向披肩，披肩的角搭在肩膀上。有五種物品不應該切割：第一種，是被帔（bèi pèi）（僧侶披在身上的法衣）；第二種，高褶婆（gāo zhě pó）（一種有褶皺的僧衣）；第三種，是氈褥（zhān rù）（毛氈做的褥子）；第四種，是厚緂（hòu tān）（厚的褥墊）；第五種，是破碎的截斷物。凡是想要裁剪衣服，下面必須鋪設蓆子，如果沒有蓆子，可以用牛糞塗地，或者鋪上樹葉，或者灑掃乾淨的地方進行裁剪。如果縫紉的時候，應用竹木，根據衣服的大小製作框架，將衣服的四邊固定在上面，然後按照之前的方法進行縫紉。如果不按照這些方法，都會構成惡作罪。或者按照其他方法縫紉，這也沒有違犯。有五種衣服：第一種，有施主衣（yǒu shī zhǔ yī）（有明確施主的衣服），指明確知道有施捨衣服的人。第二種，無施主衣（wú shī zhǔ yī）（沒有施主的衣服），指不確定施主在哪裡。第三種，往還衣（wǎng huán yī）（往返的衣服），指帶到深摩舍那（shēn mó shě nà）（墳場）的地方又拿回來的衣服。第四種，深摩舍那衣（shēn mó shě nà yī）（墳場衣），指丟棄在尸林（shī lín）（停屍的樹林）的衣服。第五種，糞掃衣（fèn sǎo yī）（在垃圾堆里撿來的衣服），這種衣服有五種區別：第一種，途中糞掃衣（tú zhōng fèn sǎo yī）（在路邊撿到的）；第二種，河邊糞掃衣（hé biān fèn sǎo yī）（在河邊撿到的）；第三種，空處糞掃衣（kōng chù fèn sǎo yī）（在空曠的地方撿到的）；第四種，糞聚處糞掃衣（fèn jù chù fèn sǎo yī）（在垃圾堆旁撿到的）；第五種，破碎糞掃衣（pò suì fèn sǎo yī）（破損的垃圾堆衣）。 English version The ridges of the rice paddies are like cut sections, with the leaves spreading to both sides instead of leaning in one direction. There are three distinctions of leaves: upper, middle, and lower. The upper leaves are about four fingers wide, or like a crow's splayed foot, while the narrow ones are about two fingers wide; both of these are considered middle leaves. When making a small altar, it should be half the size of a large altar, and bamboo skewers or needles should be used to mark the locations. However, when cutting for a small altar relative to a large altar, half a leaf must be added. Only after one seam is completed can the light and dark, front and back, correspond correctly; otherwise, it is incorrect. The edges attached to the four sides should be slightly narrower than the leaves. Remove four fingers' width from the edge, and place patches at the shoulder corners. Pierce a small hole in these patches and attach a thin cord, about two fingers long. Tie them together in reverse to form two loops, and buttons should be attached to the front edge. Fold the edge into three pleats; this is where the cord buttons are attached, or adjust according to one's size. There are three types of buttons: first, like the fruit of the Vitis davidii (yīng yù) (a type of wild grape); second, like sunflower seeds; third, like the fruit of the Malus toringo (táng lí). The upper edge is like this, and so is the lower edge; reversing and wearing it randomly constitutes an offense. When going out, the inner buttons should use double loops, wrapped around the neck and through the shawl, with the corners of the shawl on the shoulders. There are five types of items that should not be cut: first, the beipai (bèi pèi) (a monastic robe worn over the shoulder); second, the gaozhepo (gāo zhě pó) (a pleated monastic robe); third, felt mattresses (zhān rù); fourth, thick mats (hòu tān); fifth, broken fragments. Whenever you want to cut clothing, you must lay down a mat underneath. If there is no mat, you can smear the ground with cow dung, or spread leaves, or cut on a clean, swept area. When sewing, bamboo or wood should be used to make a frame according to the size of the clothing, and the four sides of the clothing should be fixed on it. Then, sew as previously instructed. If these methods are not followed, an offense of dukkhata is committed. Or if sewing is done according to other methods, there is no offense. There are five types of robes: first, robes with a donor (yǒu shī zhǔ yī), meaning it is known who the donor of the robe is. Second, robes without a donor (wú shī zhǔ yī), meaning the location of the donor is unknown. Third, robes that are taken to and returned from the deep smashana (shēn mó shě nà) (cremation ground) (wǎng huán yī). Fourth, robes from the deep smashana (shēn mó shě nà yī), meaning robes abandoned in the charnel ground (shī lín). Fifth, robes collected from the dust heap (fèn sǎo yī), which have five distinctions: first, robes collected from the dust heap along the road (tú zhōng fèn sǎo yī); second, robes collected from the dust heap by the river (hé biān fèn sǎo yī); third, robes collected from the dust heap in an empty place (kōng chù fèn sǎo yī); fourth, robes collected from the dust heap near a pile of refuse (fèn jù chù fèn sǎo yī); fifth, robes collected from the dust heap that are broken (pò suì fèn sǎo yī).
【English Translation】 Modern Chinese translation The ridges of the rice paddies are like cut sections, with the leaves spreading to both sides instead of leaning in one direction. There are three distinctions of leaves: upper, middle, and lower. The upper leaves are about four fingers wide, or like a crow's splayed foot, while the narrow ones are about two fingers wide; both of these are considered middle leaves. When making a small altar, it should be half the size of a large altar, and bamboo skewers or needles should be used to mark the locations. However, when cutting for a small altar relative to a large altar, half a leaf must be added. Only after one seam is completed can the light and dark, front and back, correspond correctly; otherwise, it is incorrect. The edges attached to the four sides should be slightly narrower than the leaves. Remove four fingers' width from the edge, and place patches at the shoulder corners. Pierce a small hole in these patches and attach a thin cord, about two fingers long. Tie them together in reverse to form two loops, and buttons should be attached to the front edge. Fold the edge into three pleats; this is where the cord buttons are attached, or adjust according to one's size. There are three types of buttons: first, like the fruit of the Vitis davidii (yīng yù) (a type of wild grape); second, like sunflower seeds; third, like the fruit of the Malus toringo (táng lí). The upper edge is like this, and so is the lower edge; reversing and wearing it randomly constitutes an offense. When going out, the inner buttons should use double loops, wrapped around the neck and through the shawl, with the corners of the shawl on the shoulders. There are five types of items that should not be cut: first, the beipai (bèi pèi) (a monastic robe worn over the shoulder); second, the gaozhepo (gāo zhě pó) (a pleated monastic robe); third, felt mattresses (zhān rù); fourth, thick mats (hòu tān); fifth, broken fragments. Whenever you want to cut clothing, you must lay down a mat underneath. If there is no mat, you can smear the ground with cow dung, or spread leaves, or cut on a clean, swept area. When sewing, bamboo or wood should be used to make a frame according to the size of the clothing, and the four sides of the clothing should be fixed on it. Then, sew as previously instructed. If these methods are not followed, an offense of dukkhata is committed. Or if sewing is done according to other methods, there is no offense. There are five types of robes: first, robes with a donor (yǒu shī zhǔ yī), meaning it is known who the donor of the robe is. Second, robes without a donor (wú shī zhǔ yī), meaning the location of the donor is unknown. Third, robes that are taken to and returned from the deep smashana (shēn mó shě nà) (cremation ground) (wǎng huán yī). Fourth, robes from the deep smashana (shēn mó shě nà yī), meaning robes abandoned in the charnel ground (shī lín). Fifth, robes collected from the dust heap (fèn sǎo yī), which have five distinctions: first, robes collected from the dust heap along the road (tú zhōng fèn sǎo yī); second, robes collected from the dust heap by the river (hé biān fèn sǎo yī); third, robes collected from the dust heap in an empty place (kōng chù fèn sǎo yī); fourth, robes collected from the dust heap near a pile of refuse (fèn jù chù fèn sǎo yī); fifth, robes collected from the dust heap that are broken (pò suì fèn sǎo yī).
掃衣。復有五種，謂牛嚼、鼠嚙、蟻穿、火燒、乳母棄衣。此之衣體，由事差別及出處不同，總有七種。何謂為七？一者毛衣；二、芻摩衣；三、奢搦迦衣；四、羯播死迦衣；五、獨孤洛迦衣；六、高詀薄迦衣；七、阿般闌得加衣。
言羯恥那衣復出者，因此須明羯恥那事，其舒張法及以衣財同受之人，並所獲利養出衣法式。先明羯恥耶衣舒張之事。眾須和合，於八月十四日總白僧伽言：「諸大德！可於明日眾應同聚張羯恥那衣。」至時眾集，秉白二法，差具五德者作張羯恥那衣人。次為白二持衣付之。彼受衣已，應共諸苾芻作浣染等事，乃至能行二三針者皆共助作。其作衣人或二、或三生如是念：「此衣我與僧伽，當張作羯恥那、現張作羯恥那、已張作羯恥那。」於此三心但為后二亦成作法。若不作者得惡作罪。余處坐夏來此請作，張衣之人亦成張衣。其張衣人當於八月十五日，白僧伽云：「明日我當爲大德僧伽張羯恥那衣。仁等皆可於自三衣，並須舍已持至眾中。」既至明日，張衣之人應以涂香燒香，及諸花彩嚴飾供養羯恥那衣已，置凈盤上。擎向眾首，在上座前捧衣而住，作如是白：「大德僧伽聽！此衣僧伽許張作羯恥那。我苾芻某甲，僧伽今差作張羯恥那人。我某甲是張羯恥那人，我以此衣當爲僧伽張
【現代漢語翻譯】 現代漢語譯本： 掃衣（指被丟棄的衣服）。又有五種情況：被牛嚼過、被老鼠咬過、被螞蟻穿過、被火燒過、被乳母丟棄的衣服。這些衣服的質地，因為情況不同以及來源不同，總共有七種。什麼是七種呢？第一種是毛衣；第二種是芻摩衣（粗麻衣）；第三種是奢搦迦衣（細麻衣）；第四種是羯播死迦衣（棉衣）；第五種是獨孤洛迦衣（絲綢衣）；第六種是高詀薄迦衣（混合材質衣）；第七種是阿般闌得加衣（未知材質衣）。
說到羯恥那衣（功德衣）的再次出現，因此需要說明羯恥那事（功德衣的功德），包括其舒張法（縫製方法）以及共同接受衣物財物的人，以及獲得利益后拿出衣物的規則。首先說明羯恥耶衣（功德衣）舒張（縫製）的事情。大眾需要和合，在八月十四日一起稟告僧團說：『諸位大德！可以在明天一起聚集縫製羯恥那衣（功德衣）。』到時間后大眾聚集，秉持白二羯磨（兩次表決），選出具備五種功德的人作為縫製羯恥那衣（功德衣）的人。然後通過白二羯磨將衣物交付給他。他接受衣物后，應該和各位比丘一起做洗滌、染色等事情，甚至能縫兩三針的人都一起幫忙。做衣服的人或者兩三個人生起這樣的念頭：『這件衣服我爲了僧團，將要縫製成羯恥那（功德衣）、現在縫製成羯恥那（功德衣）、已經縫製成羯恥那（功德衣）。』在這三種想法中，只要有后兩種也算完成縫製。如果不縫製，就會犯惡作罪。其他地方安居的人來這裡請求縫製，縫製衣服的人也算完成縫製。縫製衣服的人應當在八月十五日，稟告僧團說：『明天我將為大德僧伽縫製羯恥那衣（功德衣）。各位都可以將自己的三衣（僧侶的常用衣物），全部捨棄后拿到大眾中來。』到了第二天，縫製衣服的人應該用涂香、燒香，以及各種花彩莊嚴供養羯恥那衣（功德衣）后，放在乾淨的盤子上。捧向大眾之首，在上座（寺院中資歷最深的僧人）前捧著衣服站立，這樣稟告：『大德僧伽聽！這件衣服僧伽允許縫製成羯恥那（功德衣）。我比丘某甲，僧伽現在委派我做縫製羯恥那（功德衣）的人。我某甲是縫製羯恥那（功德衣）的人，我將用這件衣服為僧伽縫製。
【English Translation】 English version: 'Sweeping clothes' (referring to discarded clothes). There are also five kinds: clothes chewed by cows, gnawed by rats, penetrated by ants, burned by fire, and abandoned by wet nurses. The material of these clothes, due to different circumstances and different sources, totals seven kinds. What are the seven kinds? The first is wool clothing; the second is 'Chuma' clothing (coarse linen clothing); the third is 'Shanajia' clothing (fine linen clothing); the fourth is 'Jiebo Sijia' clothing (cotton clothing); the fifth is 'Dugu Luojia' clothing (silk clothing); the sixth is 'Gaozhan Bojia' clothing (mixed material clothing); the seventh is 'Aban Landejia' clothing (clothing of unknown material).
Speaking of the reappearance of 'Jiechina' clothing (merit clothing), it is therefore necessary to explain the matter of 'Jiechina' (the merit of merit clothing), including its spreading method (sewing method) and the people who jointly receive clothing and property, as well as the rules for taking out clothing after obtaining benefits. First, explain the matter of spreading (sewing) 'Jiechiye' clothing (merit clothing). The assembly needs to be harmonious, and on the fourteenth day of August, together report to the Sangha, saying: 'Virtuous ones! You can gather together tomorrow to sew 'Jiechina' clothing (merit clothing).' When the time comes, the assembly gathers, upholding the 'Bai Er Karma' (two votes), and selects a person with five virtues as the person to sew 'Jiechina' clothing (merit clothing). Then, through 'Bai Er Karma', the clothing is handed over to him. After he receives the clothing, he should work with the Bhikkhus to do washing, dyeing, and other things, and even those who can sew two or three stitches should help. The person making the clothes, or two or three people, should have this thought: 'This clothing, for the Sangha, I will sew into 'Jiechina' (merit clothing), am now sewing into 'Jiechina' (merit clothing), have already sewn into 'Jiechina' (merit clothing).' Among these three thoughts, as long as there are the latter two, it is considered sewing is completed. If you do not sew, you will commit the sin of 'Dukata'. People who have been dwelling in other places come here to request sewing, and the person sewing the clothes is also considered to have completed the sewing. The person sewing the clothes should, on the fifteenth day of August, report to the Sangha, saying: 'Tomorrow I will sew 'Jiechina' clothing (merit clothing) for the virtuous Sangha. You can all abandon your three robes (the common clothing of monks) and bring them to the assembly.' On the next day, the person sewing the clothes should use scented paste, incense, and various flowers to decorate and offer 'Jiechina' clothing (merit clothing), and then place it on a clean plate. Holding it to the head of the assembly, standing in front of the senior monk (the most senior monk in the monastery), and reporting in this way: 'Virtuous Sangha, listen! The Sangha allows this clothing to be sewn into 'Jiechina' (merit clothing). I, Bhikkhu so-and-so, am now assigned by the Sangha to be the person to sew 'Jiechina' (merit clothing). I, so-and-so, am the person to sew 'Jiechina' (merit clothing), and I will use this clothing to sew for the Sangha.'
羯恥那。」第二、第三亦如是說。即于上座前舒張其衣。上座告曰：「善哉！張衣，極善張衣。此有利養及以饒益，我當獲之。」如是乃至眾末。其張衣人不應持此羯恥那衣，往大小行處及煙火舍，不住露地不向界外，設有緣行不處經宿，若至隨意日王增閏月者，苾芻但可依自安居受羯恥那衣，不隨王法。僧伽若破，法黨應為；若兩眾共作張衣，所得利養法黨應受。
何者衣財合張作羯恥那？于安居中多獲衣者，應取其一為羯恥那，余隨意分。要是新衣已浣染者，未曾披著及非急施衣，若僧伽胝、或嗢呾羅僧伽、或安呾婆娑，此中隨一咸須作了。若未了者不合舒張，五肘及過斯成應法。若體疏薄往返蓋尸帖葉縵條，先曾披著、犯捨墮物、破碎被柔及以補替，並不應張。若十五日得已成者，亦得作羯恥那衣。
何人共張羯恥那衣？謂同一界，是善苾芻同共受衣，及與欲者。有十種人不合同受羯恥那衣：一、未有夏人；二、破夏人；三、后安居人；四、余處安居人；五、張衣之時不現前人；六、行遍住人；七、遍住竟人；八、行意喜人；九、意喜竟人；十、授學人。復有十人但得利物不獲饒益，謂以求寂替前第四便成十人。有五種人利及饒益悉皆不得，謂三種舍置人、余處安居人、僧伽破時非法之黨。云何饒
【現代漢語翻譯】 現代漢語譯本： 『羯恥那（Kathina，一種縫製袈裟的儀式）。』第二、第三次也這樣說。然後在上座面前展開他們的衣服。上座說：『好啊！展開衣服，非常好！這會帶來利益和饒益，我應當獲得。』像這樣直到大眾結束。展開衣服的人不應該穿著這件羯恥那衣去大小便的地方和煙火處，不住在露天的地方，不超出界限之外。如果因為某種原因需要行走，不要在那裡過夜。如果遇到隨意日（曆法中的特殊日子）或閏月，比丘只能依據自己安居的地方接受羯恥那衣，不隨順世俗的歷法。如果僧團分裂，支援正法的團體應該進行（羯恥那儀式）；如果兩個團體共同進行展開衣服的儀式，所得的利益應該由支援正法的團體獲得。
什麼樣的衣物適合用來展開製作羯恥那衣？在安居期間獲得很多衣物的人，應該選取其中一件作為羯恥那衣，剩餘的隨意分配。必須是新的、已經洗過染過的衣服，沒有穿過，也不是緊急施捨的衣服。無論是僧伽胝（Samghati，重衣）、嗢呾羅僧伽（Uttarasanga，上衣）還是安呾婆娑（Antarvasa，內衣），這三種中的任何一種都需要完成製作。如果沒有完成，就不適合展開。五肘或超過五肘的長度才符合規定。如果衣物質地稀疏單薄，可以用來覆蓋屍體，或者像帖葉縵條（貼金的絲織品），先前穿過的，屬於捨墮物的，破碎的，以及用補丁修補過的，都不應該用來展開。如果在十五日內完成，也可以作為羯恥那衣。
哪些人可以共同展開羯恥那衣？指的是在同一個界限內，是善良的比丘，共同接受衣服，以及同意授權的人。有十種人不適合共同接受羯恥那衣：一、沒有參加過夏季安居的人；二、破壞了夏季安居的人；三、後來才參加安居的人；四、在其他地方安居的人；五、展開衣服的時候沒有在場的人；六、正在進行遍住（Parivasa，一種懺悔儀式）的人；七、遍住儀式已經結束的人；八、心懷喜悅想要進行遍住的人；九、心懷喜悅想要結束遍住的人；十、正在接受學戒的人。又有十種人只能獲得利益，不能獲得饒益，指的是用求寂（Sramanera，沙彌）代替前面第四種情況，就成了十人。有五種人利益和饒益都不能獲得，指的是三種捨棄的人、在其他地方安居的人、僧團分裂時屬於非法的一方。什麼是饒益？
【English Translation】 English version: 'Kathina (a ceremony of sewing robes).' The second and third times also say the same. Then they spread out their robes in front of the senior monk. The senior monk says: 'Good! Spreading out the robes, very good! This will bring benefits and advantages, I should obtain them.' Like this until the end of the assembly. The person spreading the robe should not wear this Kathina robe to places for major and minor excretions and places with smoke and fire, not stay in open areas, not go beyond the boundary. If for some reason it is necessary to travel, do not stay overnight there. If encountering an arbitrary day (special days in the calendar) or an intercalary month, the Bhikshus (monks) can only accept the Kathina robe based on their own place of residence during the rainy season retreat, not following secular calendars. If the Sangha (monastic community) is split, the faction supporting the Dharma (teachings) should conduct (the Kathina ceremony); if the two factions jointly conduct the ceremony of spreading the robes, the benefits obtained should be received by the faction supporting the Dharma.
What kind of robes are suitable for spreading out to make a Kathina robe? Those who obtain many robes during the rainy season retreat should choose one of them as the Kathina robe, and distribute the rest as they wish. It must be a new robe that has been washed and dyed, has not been worn, and is not a robe given in an emergency. Whether it is a Samghati (double robe), an Uttarasanga (upper robe), or an Antarvasa (inner robe), any one of these three needs to be completed. If it is not completed, it is not suitable for spreading out. A length of five cubits or more is in accordance with the rules. If the material of the robe is sparse and thin, can be used to cover a corpse, or is like a 'tieh yeh man tiao' (gold-plated silk fabric), has been worn before, belongs to an object requiring expiation, is broken, or has been patched, it should not be used for spreading out. If it is completed within fifteen days, it can also be made into a Kathina robe.
Who can jointly spread out the Kathina robe? It refers to good Bhikshus (monks) within the same boundary, jointly accepting the robe, and those who agree to authorize it. There are ten types of people who are not suitable for jointly accepting the Kathina robe: 1. Those who have not participated in the summer retreat; 2. Those who have broken the summer retreat; 3. Those who joined the retreat later; 4. Those who are residing in other places; 5. Those who are not present when the robes are spread out; 6. Those who are undergoing Parivasa (a penance ceremony); 7. Those whose Parivasa ceremony has ended; 8. Those who are joyfully intending to undergo Parivasa; 9. Those who are joyfully intending to end Parivasa; 10. Those who are undergoing training. There are also ten types of people who can only obtain benefits but not advantages, referring to using a Sramanera (novice monk) to replace the fourth case mentioned earlier, making it ten people. There are five types of people who cannot obtain both benefits and advantages, referring to the three types of people who have renounced, those who are residing in other places, and those who belong to the unlawful faction when the Sangha (monastic community) is split. What is an advantage?
益？謂有十種：一、畜長衣得過十日；二、畜長衣得過一月；三、得離衣宿；四、得上下二衣隨處遊行；五、得多畜三衣；六、得別眾食；七、得展轉食；八、不受請得自往食；九、得非時入村不囑授；十、得法學家隨意受食。從八月十六日至正月十五日是衣出時，但由張衣獲其饒益，非廢學處。
此羯恥那衣如何當出？張衣之人于正月十五日，應白眾言：「諸大德！明日我當出羯恥那衣，仁等各各守持自衣。」既至明日，僧伽盡集，秉白二羯磨而出。聞有賊來恐被劫奪，限雖未至亦得出衣。若有利物亦即應分。有八種本事出羯恥那衣。何謂為八？
攝頌曰：
初決去不定， 決定失去衣， 聞出出界疑， 望斷同心出。
此中言決去失衣者，謂若苾芻於此無戀心，欲往余方不擬重來，決意出界者。是不定失衣者，謂若苾芻出界求衣，或未作衣、或已作半，於此利物及以住處，或有顧戀、或無顧戀、或有望心、或無望心，更擬還來作衣，或起疑念者。是決定失衣者，同前所說，于中別者，而我今去更不重來，亦復不能造支伐羅者，是失去失衣者，謂出界外造支伐羅，起手作時遂便失去者。是聞出失衣者，出界求衣，遙聞大眾出羯恥那衣，情生隨喜者。是出界疑失者，苾芻自念：「若衣不
【現代漢語翻譯】 現代漢語譯本： 益處？有十種：一、可以儲存超過十天的衣服；二、可以儲存超過一個月的衣服；三、可以不穿衣服睡覺；四、可以上下兩件衣服隨意攜帶；五、可以多儲存三件衣服；六、可以單獨用餐；七、可以輪流用餐；八、不接受邀請也可以自己去用餐；九、可以在非規定時間進入村莊而不用告知；十、可以由精通佛法的人隨意接受食物。從八月十六日到正月十五日是取出羯恥那衣（Kathina，功德衣）的時間，但只有通過縫製功德衣才能獲得這些饒益，而不是廢棄學業的地方。
這個羯恥那衣（Kathina，功德衣）應該如何取出？縫製功德衣的人在正月十五日，應該告知大眾說：『諸位大德！明天我將取出羯恥那衣（Kathina，功德衣），請各位各自保管好自己的衣服。』到了第二天，僧眾全部聚集，通過兩次羯磨（Kamma，儀式）宣告取出。如果聽說有盜賊要來恐怕被搶奪，即使期限未到也可以取出功德衣。如果有剩餘的物品也應該立即分配。有八種情況可以取出羯恥那衣（Kathina，功德衣）。哪八種？
總結說：
最初決定離去不定， 決定失去衣， 聽說取出出界生疑， 期望斷絕同心取出。
這裡說『決定離去失去功德衣』，是指如果比丘（Bhiksu，佛教出家男眾）對此地沒有留戀，想要前往其他地方不打算再回來，決心離開邊界的情況。『不定失去功德衣』，是指如果比丘（Bhiksu，佛教出家男眾）離開邊界去尋求衣服，或者沒有製作衣服、或者已經制作了一半，對於此地的剩餘物品以及住所，或者有顧戀、或者沒有顧戀、或者有期望、或者沒有期望，還打算回來製作衣服，或者產生疑慮的情況。『決定失去功德衣』，與前面所說的情況相同，不同之處在於，『我現在離開不再回來，也不能製作支伐羅（Civara，袈裟）』。『失去失去功德衣』，是指離開邊界外製作支伐羅（Civara，袈裟），剛開始製作的時候就失去了功德衣的情況。『聽說取出失去功德衣』，是指離開邊界去尋求衣服，遠遠聽到大眾取出羯恥那衣（Kathina，功德衣），心中隨喜的情況。『出界生疑失去功德衣』，是指比丘（Bhiksu，佛教出家男眾）自己想：『如果衣服不
【English Translation】 English version: Benefits? There are ten types: 1. Being allowed to store robes for more than ten days; 2. Being allowed to store robes for more than one month; 3. Being allowed to sleep without robes; 4. Being allowed to carry the upper and lower robes anywhere; 5. Being allowed to store three extra robes; 6. Being allowed to eat separately from the group; 7. Being allowed to eat in turns; 8. Being allowed to go and eat without invitation; 9. Being allowed to enter the village at unauthorized times without informing; 10. Being allowed for those learned in the Dharma to receive food at will. From the 16th day of the eighth month to the 15th day of the first month is the time for taking out the Kathina (Kathina, merit robe), but only by making the Kathina robe can one obtain these benefits, not by abandoning studies.
How should this Kathina (Kathina, merit robe) be taken out? The person making the Kathina robe should inform the assembly on the 15th day of the first month, saying: 'Venerable ones! Tomorrow I will take out the Kathina (Kathina, merit robe), please each of you take care of your own robes.' On the next day, the Sangha (Sangha, monastic community) should gather completely, and the Kathina should be taken out by proclaiming two Kammas (Kamma, rituals). If there is news of thieves coming and fear of being robbed, the Kathina can be taken out even if the time limit has not arrived. If there are any remaining items, they should be distributed immediately. There are eight situations in which the Kathina (Kathina, merit robe) can be taken out. What are the eight?
The summary says:
Initially deciding to leave, uncertain; Deciding to lose the robe; Hearing of the taking out, doubting at the boundary; Hope severed, taking out with one mind.
Here, 'deciding to leave and losing the robe' refers to the situation where a Bhiksu (Bhiksu, Buddhist monk) has no attachment to this place, wants to go to another place and does not intend to return, and is determined to leave the boundary. 'Uncertainly losing the robe' refers to the situation where a Bhiksu (Bhiksu, Buddhist monk) leaves the boundary to seek robes, or has not made robes, or has made half of them, and has attachment or no attachment, hope or no hope for the remaining items and residence in this place, and intends to return to make robes, or has doubts. 'Deciding to lose the robe' is the same as the previous situation, except that 'I am leaving now and will not return, nor can I make a Civara (Civara, monastic robe)'. 'Losing and losing the robe' refers to the situation where one leaves the boundary to make a Civara (Civara, monastic robe), and loses the Kathina robe as soon as one starts making it. 'Hearing of the taking out and losing the robe' refers to the situation where one leaves the boundary to seek robes, and rejoices in hearing from afar that the assembly is taking out the Kathina (Kathina, merit robe). 'Doubting at the boundary and losing the robe' refers to the situation where a Bhiksu (Bhiksu, Buddhist monk) thinks to himself: 'If the robe is not
了，或還、不還？」生如是心出界便失。望斷失衣者，本心出界擬還作衣，既至彼方求衣不獲，望心決斷便是失衣。同心出衣者，謂若苾芻出界求衣，后還寺內同心共出，此中略說，余如羯恥那衣事中廣明。若眾破者，此部張衣還須此部和合共出。凡苾芻眾張羯恥那衣者，於五月中獲其饒益；不張衣者，一月饒益。
有何緣故此衣名作羯恥那耶？謂是堅實精妙之義，然由大眾舍持衣等，此能荷負令無違犯，有斯力用故名堅實，或由此衣體精妙故。
言長衣者，謂守持衣外得所餘衣，體應凈物，是合分別。言齊十日者，限至十日。守持衣者，謂十三資具衣：一、僧伽胝；二、嗢呾羅僧伽；三、安呾婆娑；四、尼師但那；五、裙；六、副裙；七、僧腳崎衣；八、僧副腳崎衣；九、拭身巾；十、拭面巾；十一、剃髮衣；十二、覆瘡衣；十三、藥直衣。此等諸衣各別牒名而守持之，應對一苾芻作如是說：「具壽存念！我苾芻某甲，此僧伽胝衣我今守持，已作成衣是所受用。」如是再三，乃至藥直衣亦如是。若得未浣染、未割截物權充衣數者，應如是守持：「具壽存念！我苾芻某甲，此衣我今守持，當作九條僧伽胝衣，兩長一短。若無障難，我當浣染割截縫刺，是所受用。」如是再三，餘二同此。若無苾芻，對餘四
【現代漢語翻譯】 現代漢語譯本 『了，或還、不還？』生起這樣的想法，一旦超出界限就會失去（羯恥那衣的功德）。就像希望得到丟失衣服的人，本心超出界限打算做衣服，既然到了那個地方求衣沒有得到，希望的心斷絕了，這就是失去衣服。『同心出衣』是指如果比丘超出界限求衣，後來回到寺內，大家同心協力一起做成（羯恥那衣），這裡只是簡略地說，其餘的就像羯恥那衣的事情中詳細說明的那樣。如果僧團破裂，這個部分張設的羯恥那衣還需要這個部分的僧團和合一起做成。凡是比丘僧團張設羯恥那衣，在五個月中獲得它的利益；不張設羯恥那衣的，獲得一個月的利益。
有什麼緣故這件衣服名叫羯恥那（Kațhina）呢？意思是堅實精妙。然而由於大眾捨棄所持的衣服等，這件衣服能夠承擔責任，使（僧人）沒有違犯，有這樣的力量作用，所以名叫堅實，或者由於這件衣服的質地精妙的緣故。
『長衣』是指在守持的衣服之外得到的剩餘的衣服，應該是清凈的物品，是適合分別的。『齊十日』是指期限到十天。『守持衣』是指十三種資具衣：一、僧伽胝（saṃghāṭī，重衣）；二、嗢呾羅僧伽（uttarāsaṃga，上衣）；三、安呾婆娑（antarvāsa，內衣）；四、尼師但那（niṣīdana，坐具）；五、裙；六、副裙；七、僧腳崎衣；八、僧副腳崎衣；九、拭身巾；十、拭面巾；十一、剃髮衣；十二、覆瘡衣；十三、藥直衣。這些衣服各自標明名稱而守持它，應該對一位比丘這樣說：『具壽（āyuṣmant），請記住！我比丘某甲，這件僧伽胝衣我現在守持，已經做成衣服，是所受用的。』這樣重複三次，乃至藥直衣也像這樣。如果得到沒有洗染、沒有割截的物品，暫時充當衣服的數量，應該這樣守持：『具壽，請記住！我比丘某甲，這件衣服我現在守持，當作九條的僧伽胝衣，兩長一短。如果沒有障礙困難，我應當洗染割截縫刺，是所受用的。』這樣重複三次，其餘兩種（嗢呾羅僧伽和安呾婆娑）也和這相同。如果沒有比丘，對著其餘四
【English Translation】 English version 『Finished, or returned, or not returned?』 If such a thought arises, one loses (the merit of the Kațhina robe) once it goes beyond the boundary. It is like someone hoping to find lost clothing; if their original intention goes beyond the boundary, intending to make clothing, and they fail to obtain clothing when they arrive at that place, the hope is cut off, and that is the loss of clothing. 『Clothing made with one mind』 refers to a Bhikṣu going beyond the boundary to seek clothing, and later returning to the monastery, where everyone works together with one mind to make (the Kațhina robe). This is a brief explanation; the rest is explained in detail in the matter of the Kațhina robe. If the Sangha is broken, the Kațhina robe that is spread out in this section still needs to be made together by the Sangha in this section in harmony. Whenever a Bhikṣu Sangha spreads out the Kațhina robe, they obtain its benefits for five months; those who do not spread out the robe obtain one month of benefits.
For what reason is this robe called Kațhina? It means solid and exquisite. However, because the assembly abandons the robes they hold, this robe can bear the responsibility, so that (monks) do not violate (the precepts). It has such power and function, so it is called solid, or because the substance of this robe is exquisite.
『Long robe』 refers to the remaining robes obtained outside of the robes that are kept, which should be pure items and suitable for distribution. 『Up to ten days』 means the limit is ten days. 『Keeping robes』 refers to the thirteen requisites of clothing: 1. Saṃghāṭī (heavy robe); 2. Uttarāsaṃga (upper robe); 3. Antarvāsa (inner robe); 4. Niṣīdana (sitting cloth); 5. Skirt; 6. Sub-skirt; 7. Saṃghakakṣikā robe; 8. Sub-saṃghakakṣikā robe; 9. Body-wiping cloth; 10. Face-wiping cloth; 11. Hair-shaving cloth; 12. Wound-covering cloth; 13. Medicine-value robe. Each of these robes should be labeled and kept. One should say to a Bhikṣu like this: 『Āyuṣmant (Venerable), please remember! I, Bhikṣu so-and-so, now keep this Saṃghāṭī robe, which has already been made into a robe and is for use.』 Repeat this three times, and so on until the medicine-value robe is also like this. If one obtains an unwashed, undyed, and uncut item to temporarily serve as the number of robes, one should keep it like this: 『Āyuṣmant, please remember! I, Bhikṣu so-and-so, now keep this robe, which will be made into a nine-striped Saṃghāṭī robe, two long and one short. If there are no obstacles or difficulties, I shall wash, dye, cut, and sew it, and it will be for use.』 Repeat this three times, and the other two (Uttarāsaṃga and Antarvāsa) are the same as this. If there is no Bhikṣu, facing the other four
眾亦成守持。若有緣舍三衣者，對一苾芻應如是舍：「具壽存念！我苾芻某甲，此僧伽胝衣是我先守持衣，今舍。」如是再三，餘二準此。若長毛衣及重大物不堪守持，其毛短者應守持用。長毛重大，應作委寄他心而受用之，得重物時應心念口言：「此是某甲施主物，我為彼故而受用之。」不須分別。為遮寒苦、為除熱故，開疏薄物毛，及苾芻纻布白㲲𣰽毹座褥，及所餘衣並絲縷倚帶，皆悉聽畜。若三衣肩上垢膩污者，于著肩處應以物替，長一肘半、廣一張手，四邊縫著，污即拆洗。若身有血出，應作拭身衣，當數浣染；若雨浴衣須亦聽畜。三衣袋法，長三肘、廣一肘半，長牒兩重縫之為袋，兩頭縫合當中開口，長內其衣搭在肩上，口安𢂁帶勿令蟲入。凡置衣時三衣在上，余衣在下，用意防守如護身皮，欲令施主得福多故，令受用者無闕乏故。
其枕囊法，長四肘、廣二肘，疊縫為袋一重，亦得於內貯以木綿及羊毛等，然後縫合，用以支頭。作蚊幬法，周十二肘，于上安蓋，隨身長短四角豎柱以帶系之。但三衣人聽畜洗裙，雖不守持無犯。若苾芻有餘長衣合分別者，或已成衣、或未成衣，應于阿遮利耶、鄔波馱耶處，作委寄意而分別之。或余尊人、或同梵行者，其委寄人持戒多聞、所有德行過於己者，委寄為善
【現代漢語翻譯】 現代漢語譯本 大眾也應當守護和持有這些衣物。如果有人因為某種原因要捨棄三衣（僧伽胝、郁多羅僧、安陀會，比丘所持的三種袈裟），應當對著一位比丘這樣捨棄：『具壽（對年長比丘的尊稱）請 ध्यान! 我比丘某甲，這件僧伽胝衣（重疊的袈裟）是我先前守護持有的衣物，現在捨棄它。』 像這樣重複三次，其餘兩種衣物也按照這個方法。如果長毛的衣物以及很重的物品不適合守護持有，毛短的衣物應當守護持有使用。長毛的以及很重的，應當作委寄他心的想法而受用它，得到重物的時候應當心裡想著口裡說著：『這是某甲施主（佈施者）的物品，我爲了他的緣故而受用它。』不需要特別區分。爲了遮擋寒冷、爲了消除暑熱的緣故，允許使用稀疏輕薄的毛織品，以及比丘用的苧麻布、白色氈毯、毛織座墊，以及剩餘的衣物和絲線帶子，都允許擁有。如果三衣的肩膀處有污垢油膩，在接觸肩膀的地方應當用東西代替，長一肘半（約45釐米）、寬一張手（約20釐米），四邊縫上，髒了就拆下來洗。如果身體有血流出，應當製作擦身衣，要經常洗滌染色；如果需要雨浴衣也允許擁有。三衣袋的製作方法，長三肘（約90釐米）、寬一肘半（約45釐米），將長的布料對摺縫製成袋子，兩頭縫合中間開口，將長的衣物放進去搭在肩膀上，開口處安上帶子防止蟲子進入。凡是放置衣物的時候三衣放在上面，其餘衣物放在下面，用心防守就像保護自己的面板一樣，希望施主得到更多的福報，讓受用的人沒有缺乏。 枕囊的製作方法，長四肘（約120釐米）、寬二肘（約60釐米），摺疊縫製成單層的袋子，也可以在裡面裝入木棉以及羊毛等，然後縫合，用來支撐頭部。製作蚊帳的方法，周圍十二肘（約360釐米），在上面安裝頂蓋，根據身高的長短在四個角豎立柱子用帶子繫住。只有持有三衣的人允許擁有洗裙，即使不守護持有也沒有犯戒。如果比丘有多餘的長衣需要分別，無論是已經做好的衣物還是沒有做好的衣物，應當在阿遮利耶（ आचार्य，軌範師，教授戒律的老師）、鄔波馱耶（उपाध्याय，親教師，授戒的老師）處，作委寄的想法而分別它。或者其餘的尊者、或者一同修行的同伴，委寄的人持戒精嚴、博學多聞、所擁有的德行超過自己的人，委寄給他才是好的。
【English Translation】 English version The assembly should also uphold and maintain these robes. If someone, for some reason, wishes to discard the three robes (Saṃghāṭī, Uttarāsaṅga, Antarvāsa, the three Kasaya robes held by a Bhikṣu), they should discard them in front of a Bhikṣu, saying: 'Venerable Sir, please pay attention! I, Bhikṣu so-and-so, am now discarding this Saṃghāṭī robe (outer double-layered robe) which I previously upheld and maintained.' Repeat this three times. The other two robes should be discarded in the same manner. If robes made of long wool or heavy items are not suitable for upholding and maintaining, robes made of short wool should be upheld and used. For those made of long wool or heavy items, one should use them with the thought of entrusting them to others' minds. When receiving heavy items, one should think in their mind and say aloud: 'This is the property of donor so-and-so, and I am using it for their sake.' No special distinction is needed. For the sake of shielding against the cold and eliminating heat, it is permitted to use sparse and thin woolen items, as well as Bhikṣu's ramie cloth, white felt blankets, woolen seat cushions, and remaining robes and silk threads, all of which are permitted to possess. If the shoulders of the three robes are soiled with dirt and grease, one should replace the part that touches the shoulders with something else, measuring one and a half cubits (approximately 45 cm) in length and one hand-span (approximately 20 cm) in width, sewn on all four sides, and remove and wash it when it gets dirty. If blood comes out from the body, one should make a wiping cloth, which should be frequently washed and dyed. If a rain-bathing robe is needed, it is also permitted to possess. The method for making a three-robe bag is as follows: three cubits (approximately 90 cm) in length and one and a half cubits (approximately 45 cm) in width. Fold the long cloth in half and sew it into a bag, sewing the two ends together and leaving an opening in the middle. Place the long robes inside and drape them over the shoulder, and attach a strap to the opening to prevent insects from entering. Whenever placing robes, the three robes should be placed on top, and the remaining robes should be placed below, guarding them carefully as if protecting one's own skin, hoping that the donor will receive more blessings and that the user will not lack anything. The method for making a pillow bag is as follows: four cubits (approximately 120 cm) in length and two cubits (approximately 60 cm) in width. Fold and sew it into a single-layered bag, and one may also store kapok or wool inside, then sew it together and use it to support the head. The method for making a mosquito net is as follows: twelve cubits (approximately 360 cm) in circumference, with a cover installed on top. According to the length of the body, erect pillars at the four corners and tie them with straps. Only those who hold the three robes are allowed to possess a washing skirt, and there is no violation even if they do not uphold and maintain it. If a Bhikṣu has extra long robes that need to be distributed, whether they are already made or not, they should entrust them to the Ācārya (आचार्य, the preceptor, the teacher who teaches the precepts) or Upādhyāya (उपाध्याय, the close teacher, the teacher who ordains) with the intention of entrusting them. Or to other venerable persons, or fellow practitioners, it is good to entrust them to someone who is strict in upholding the precepts, learned, and possesses more virtues than oneself.
。應如是說：「具壽存念！我苾芻某甲有此長衣未為分別，是合分別。我今于鄔波馱耶處而作分別，以鄔波馱耶作委寄者，我今持之。」第二、第三亦如是說。其委寄人假令身在大海之外，遙為委寄分別無犯。為分別時不應對彼委寄之人，應共餘者而為分別。委寄之人不應取彼分別之物，又復不應見委寄人身死之後，眾取其衣作亡人物分之，此是作法。與委寄人非是實施，其委寄人雖復身死，未聞已來併成分別。若聞死已，應指餘人為委寄者，其委寄人不應言請，亦勿告知。若五條、七條有盈長者，並須分別。長僧伽胝不應分別，直爾而畜，為利他故。謂若見有受近圓人無大衣者應與。所以佛令苾芻分別衣者，防二種過：若不分別有盈長過、若不聽畜有闕乏過，異諸俗人及外道故。
凡畜衣者須知五事。一、明畜人；二、明受處；三、明避就；四、明棄捨；五、明受用。
言畜人者，佛許何人得畜長衣？謂少財利人、或生來習樂、或從意樂天墮、或身多病苦、或多垢膩、或多蟣虱、或多寒熱處、或營作人、或於衣服性多愛玩。由開長衣能攝念故，是謂畜人。言受處者。若出家人、或在家人，雖現貧窮性樂佈施，不應從乞。設持來施亦不應受，恐闕乏故。若癲狂人施不應受，若知父母現在者應受。若矯詐人
【現代漢語翻譯】 現代漢語譯本：應如是說：『具壽（jùshòu，德高望重的比丘尊稱）存念！我苾芻（bìqiū，佛教出家男眾）某甲有此長衣未為分別，是合分別。我今于鄔波馱耶（wūbōtuóyé，親教師）處而作分別，以鄔波馱耶作委寄者，我今持之。』第二、第三亦如是說。其委寄人假令身在大海之外，遙為委寄分別無犯。為分別時不應對彼委寄之人，應共餘者而為分別。委寄之人不應取彼分別之物，又復不應見委寄人身死之後，眾取其衣作亡人物分之，此是作法。與委寄人非是實施，其委寄人雖復身死，未聞已來併成分別。若聞死已，應指餘人為委寄者，其委寄人不應言請，亦勿告知。若五條、七條有盈長者，並須分別。長僧伽胝（sēngqiézhī，大衣）不應分別，直爾而畜，為利他故。謂若見有受近圓人（shòujìnyuánrén，受具足戒者）無大衣者應與。所以佛令苾芻分別衣者，防二種過：若不分別有盈長過、若不聽畜有闕乏過，異諸俗人及外道故。
凡畜衣者須知五事。一、明畜人；二、明受處；三、明避就；四、明棄捨；五、明受用。
言畜人者，佛許何人得畜長衣？謂少財利人、或生來習樂、或從意樂天墮、或身多病苦、或多垢膩、或多蟣虱、或多寒熱處、或營作人、或於衣服性多愛玩。由開長衣能攝念故，是謂畜人。言受處者。若出家人、或在家人，雖現貧窮性樂佈施，不應從乞。設持來施亦不應受，恐闕乏故。若癲狂人施不應受，若知父母現在者應受。若矯詐人
【English Translation】 English version: One should say thus: 'Venerable Sir, be mindful! I, the Bhikshu (bǐqiū, Buddhist monk) named so-and-so, have this long robe which has not been formally authorized, and it is proper to authorize it. I now authorize it in the presence of my Upadhyaya (wūbōtuóyé, preceptor), with the Upadhyaya as the trustee. I now hold it.' The second and third times should be said in the same way. If the trustee is far away, beyond the great sea, it is permissible to authorize it remotely without fault. When authorizing, one should not address the trustee directly, but should authorize it together with others. The trustee should not take the authorized item. Furthermore, if the trustee dies, the community should not take the robe and divide it as the deceased's property; this is the proper procedure. Giving it to the trustee is not an actual transfer. Even if the trustee dies, authorization is complete until one hears of their death. If one hears of their death, one should designate another person as the trustee. The trustee should not solicit or be informed beforehand. If the five-piece or seven-piece robe is too long, it must be authorized. The long Sanghati (sēngqiézhī, outer robe) should not be authorized; it should be kept as is, for the benefit of others. That is, if one sees someone who has received higher ordination (shòujìnyuánrén, one who has received the full precepts) and does not have a large robe, one should give it to them. The reason the Buddha instructed the Bhikshus to authorize their robes is to prevent two kinds of faults: the fault of having too much if they do not authorize, and the fault of lacking if they are not allowed to keep them, thus differentiating them from laypeople and non-Buddhists.
Generally, those who keep robes should know five things: 1. Knowing the keeper; 2. Knowing the place of receipt; 3. Knowing what to avoid and approach; 4. Knowing what to discard; 5. Knowing how to use.
Regarding the keeper, whom does the Buddha allow to keep long robes? Those who have little wealth, or are naturally accustomed to pleasure, or have fallen from the Heaven of Delight, or suffer from many illnesses, or are very dirty, or have many lice, or live in places with extreme cold or heat, or are laborers, or are naturally fond of clothes. Because opening up the long robe can gather mindfulness, this is called the keeper. Regarding the place of receipt, one should not beg from monastics or laypeople who appear poor but are naturally inclined to give alms. Even if they bring offerings, one should not accept them, for fear of causing them to lack. One should not accept offerings from insane people. If one knows that the parents are alive, one should accept. If they are deceitful people,
、博弈人、好鬥人、盜賊、屠膾、旃荼羅等，持物來施皆不應受，由多譏過壞凈信故。何等衣物苾芻應受？謂貴價緂，僧伽應畜，余緂被帔苾芻得受。若在中國，諸皮裘衣及熊羆等皮，皆不應畜。是他物者受用無犯。若熟皮席應用，若在邊方聽苾芻受用諸皮。若作皮鞋底唯一重，若底穿者應補。齊何處是邊方耶？東至奔荼林，西至二窣吐奴村，南至攝伐羅伐底河，北至嗢尸羅山。
攝頌曰：
東至奔荼林， 西二吐奴村， 南邊伐底河， 北嗢尸羅山。
此限域外名曰邊國，內名中方。若於獵人邊得熊皮者，受取無犯。應安佛堂門下與諸苾芻坐，或常足躡為明目故聖開受用。若在俗家得皮臥具，為利施主應坐勿臥。若患痔病及眼闇者，聽取熊皮應坐毛上，能蠲于疾。本因十二億耳苾芻，于中國開一重皮屩；由莫訶羅苾芻，復還制斷；為護臥具，復更開許。若底多重者，令俗人著已受用無犯。若革屣重底蹋時出聲，或如羊角或作雜花葉形，刺繡文彩在薜舍離，悉皆制斷。又諸象馬、師子、虎豹、豺狼之皮，並不應用，此諸獸筋不合縫物。凡是鞋屨，或作庵頭擁前擁后，並皆不合；露指皮鞋，亦不應著。若寒雪國應著富羅；寒國謂是冰凍成凌。若在寺中大小行處，開著木屐，若在俗家著亦無犯。若
【現代漢語翻譯】 現代漢語譯本：博弈者、好鬥者、盜賊、屠夫、旃荼羅（賤民）等人，拿著物品來佈施都不應該接受，因為他們多有譏諷和過失，會破壞清凈的信心。什麼樣的衣物比丘（bhiksu，佛教出家男眾）可以接受呢？貴重的緂（一種毛織品），僧團應該儲藏，其餘的緂被和帔（一種披在肩上的布）比丘可以接受。如果在中國，各種皮裘衣服以及熊、羆（兩種熊）等的皮，都不應該儲藏。如果是別人的東西，受用沒有罪過。如果是熟皮的坐席可以使用，如果在邊遠地區，允許比丘受用各種皮革。如果製作皮鞋，鞋底只能有一層，如果鞋底穿了可以修補。哪裡算是邊遠地區呢？東邊到奔荼林，西邊到二窣吐奴村，南邊到攝伐羅伐底河，北邊到嗢尸羅山。
總結的偈頌說：
東邊到奔荼林，西邊到二窣吐奴村， 南邊到伐底河，北邊到嗢尸羅山。
這個範圍以外叫做邊國，以內叫做中方。如果在獵人那裡得到熊皮，接受沒有罪過。應該安放在佛堂門下，給各位比丘坐，或者經常用腳踩，爲了明目，聖者開許受用。如果在俗人家裡得到皮革臥具，爲了利益施主，應該坐著不要躺臥。如果患有痔瘡或者眼睛昏暗，允許取用熊皮，應該坐在毛上，能夠減輕疾病。本來因為十二億耳比丘，在中國開許單層皮鞋；因為莫訶羅比丘，又重新制定禁止；爲了保護臥具，又再次開許。如果鞋底多層，讓俗人穿了，受用沒有罪過。如果皮革鞋子鞋底很厚，走路時發出聲音，或者像羊角，或者做成各種花葉形狀，刺繡花紋，在薜舍離（Vaisali，古印度城市）都禁止。還有各種象、馬、獅子、老虎、豹子、豺狼的皮，都不可以使用，這些獸筋不適合縫製物品。凡是鞋子，或者做成庵頭，前面後面都包裹起來，都不可以；露出腳趾的皮鞋，也不應該穿。如果在寒冷下雪的國家，應該穿富羅（一種鞋子）；寒冷國家指的是冰凍成凌的地方。如果在寺廟裡大小便的地方，允許穿木屐，如果在俗人家裡穿也沒有罪過。如果
【English Translation】 English version: Those who gamble, those who are quarrelsome, thieves, butchers, Chandalas (outcastes), etc., one should not accept offerings brought by them, because they often criticize and have faults, thus destroying pure faith. What kind of clothing should a bhiksu (Buddhist monk) accept? Expensive 'tan' (a type of woolen fabric), the Sangha (Buddhist monastic community) should store; other 'tan' blankets and 'pi' (a cloth draped over the shoulder) bhiksus may accept. If in China, all fur clothing and the skins of bears, brown bears, etc., should not be stored. If it belongs to someone else, there is no offense in using it. If it is a tanned leather seat, it can be used. If in a remote area, bhiksus are allowed to use various leathers. If making leather shoes, the sole should only be one layer thick; if the sole is worn, it should be repaired. Where is considered a remote area? To the east, it extends to the Pundra forest; to the west, to the two Stunu villages; to the south, to the Shevravati River; to the north, to the Ujjain mountain.
A summary verse says:
East to the Pundra forest, west to the two Stunu villages, South to the Vati River, north to the Ujjain mountain.
Outside this boundary is called a border country, inside is called the central region. If one obtains bear skin from a hunter, there is no offense in accepting it. It should be placed under the door of the Buddha hall for the bhiksus to sit on, or often stepped on with the feet; for the sake of clear vision, the Holy One allowed its use. If one obtains leather bedding in a lay household, for the benefit of the donor, one should sit on it and not lie down. If one suffers from hemorrhoids or blurred vision, one is allowed to take bear skin and sit on the fur, which can alleviate the illness. Originally, because of the twelve billion-eared bhiksu, single-layered leather shoes were allowed in China; because of the Mokala bhiksu, it was again forbidden; to protect bedding, it was allowed again. If the soles are multi-layered, let laypeople wear them, and there is no offense in using them. If leather shoes have thick soles that make noise when walking, or are shaped like goat horns, or are made into various flower and leaf shapes, with embroidered patterns, all of these are forbidden in Vaisali (ancient Indian city). Furthermore, the skins of elephants, horses, lions, tigers, leopards, and wolves should not be used, and the tendons of these animals are not suitable for sewing things. All shoes, whether made with a covered toe or covering the front and back, are not allowed; leather shoes that expose the toes should also not be worn. If in a cold, snowy country, one should wear 'pula' (a type of shoe); a cold country refers to a place where ice freezes. If in the temple, in places for urination and defecation, one is allowed to wear wooden clogs; there is no offense in wearing them in a lay household. If
粗芒鞋及竹葉屩，並不應著。若苾芻髀腳有熱血病，得著草鞋。若巧苾芻自欲綴鞋，應在屏處勿令人見，其錐刀作具聽畜無犯，是名受處。
言避就者，若著三衣並余衣服，應善將護。若蟲蟻食、牛嚼、鼠嚙、崖岸欲崩、火燒、風飄、水漬、盜賊，如是之處皆不應置衣。若上價緂阿蘭、若中，則不應畜，應安村內，于苦葉上時曬曝之。房無戶扇及無苾芻，不應止宿。若不將大衣不應出外。有五因緣聽留大衣：一、處有苾芻並有門扇；二、疑天雨；三、渡江河恐有傾覆；四、在羯恥那衣時中；五、得離衣法。若衣緣斷壞者，應以物帖，或用線繚。若身著衣，不于澀硬地、木石、糞掃無坐物處放身而坐，應作木枮揩磨令凈，或為草稕以物纏裹，隨意大小用以為座。若作務時，應須善護勿令泥土污衣。若遊行時有蕀刺處，應可褰衣不令垂破。若應浣不浣、應縫染不縫染，皆得惡作。著僧伽胝不應作務，不在道行、不裹身坐及披而臥，不赤體披。禮拜之時，衣勿拂地。不裹膝頭，亦不于下二衣上坐臥。若無餘物，聽用為襯坐臥無犯。然于臥時少睡多覺，亦不應隨處而臥。若夢中多流泄者，應以衣物掩身繫勿令脫。在不凈地不應安衣。若有俗人，苾芻不應自擔衣物，其長毛緂不應輒披。若多蟣虱，以余衣替。所著衣服應數
【現代漢語翻譯】 現代漢語譯本： 粗糙的芒草鞋和竹葉編的鞋子，不應該穿。如果比丘（Bhikkhu，佛教僧侶）的腿腳有熱血病，可以穿草鞋。如果手巧的比丘想要自己縫綴鞋子，應該在隱蔽的地方，不要讓人看見。錐子、刀子等工具可以持有，沒有罪過，這叫做允許持有的物品。
說到避開和靠近，如果穿著三衣（僧伽梨、郁多羅僧、安陀會）以及其他衣服，應該好好保護。如果蟲蟻啃食、牛嚼、老鼠咬、崖岸要崩塌、火燒、風吹、水浸、盜賊等情況，這些地方都不應該放置衣服。如果是高價的緂（一種毛織品）或阿蘭（一種絲織品），不應該私自擁有，應該安放在村子裡，在苦葉上時常晾曬。房間沒有門扇或者沒有比丘，不應該在那裡住宿。如果沒有帶大衣（僧伽梨），不應該外出。有五種因緣可以允許留下大衣：一、處所有比丘並且有門扇；二、懷疑要下雨；三、渡江河恐怕有傾覆的危險；四、在羯恥那衣（Kathina，一種佈施給僧侶的布）的時期；五、得到離衣法（允許不帶大衣的許可）。如果衣服的邊緣斷裂損壞，應該用東西貼補，或者用線纏繞。如果身上穿著衣服，不要在粗糙堅硬的地面、木頭石頭、糞堆垃圾等沒有坐具的地方直接坐下，應該用木頭或磨石擦拭乾凈，或者用草墊用東西纏裹，隨意大小，用作坐具。如果做工時，應該好好保護，不要讓泥土弄髒衣服。如果小便時有荊棘的地方，應該可以撩起衣服，不要讓衣服垂下來被刺破。如果應該洗不洗、應該縫補染色不縫補染色，都屬於惡作（Dukkata，一種輕微的罪過）。穿著僧伽胝（Samghati，大衣）不應該做工，不在道路上行走時、不裹著身體坐著以及披著睡覺，不赤身裸體披著。禮拜的時候，衣服不要拂到地上。不裹著膝蓋，也不在下二衣（郁多羅僧、安陀會）上坐臥。如果沒有其他東西，可以用來襯墊坐臥，沒有罪過。但是在睡覺的時候，應該少睡多醒，也不應該隨處睡覺。如果在夢中經常遺精，應該用衣物遮蓋身體並繫好，不要讓它脫落。在不乾淨的地方不應該放置衣服。如果有俗人，比丘不應該自己扛著衣物，長毛的緂不應該隨便披著。如果有很多虱子，用其他衣服替換。所穿的衣服應該經常... English version: Coarse Munja grass shoes and bamboo leaf sandals should not be worn. If a Bhikkhu (Buddhist monk) has a hot blood disease in his legs and feet, he may wear grass shoes. If a skillful Bhikkhu wants to sew his own shoes, he should do so in a secluded place, out of sight of others. Awls, knives, and other tools may be kept without offense; this is called a permissible possession.
Regarding avoidance and approach: if wearing the three robes (Samghati, Uttarasanga, Antarvasa) and other garments, they should be well cared for. Clothes should not be placed where they may be eaten by insects or ants, chewed by cows, gnawed by rats, where cliffs are likely to collapse, where there is fire, wind, water damage, or thieves. Expensive woollen blankets (Tamba or Arannaka) should not be kept privately but should be stored in the village and aired on bitter leaves from time to time. One should not stay overnight in a room without a door or without a Bhikkhu present. One should not go outside without taking the Sanghati (outer robe). There are five reasons for leaving the Sanghati behind: 1. There is a Bhikkhu present and there is a door; 2. There is suspicion of rain; 3. Crossing a river where there is danger of capsizing; 4. During the Kathina (cloth offered to monks) season; 5. Having obtained the dispensation to be without the robe.
If the edge of a robe is torn or damaged, it should be patched or bound with thread. When wearing a robe, one should not sit directly on rough ground, wood, stone, or piles of refuse without a seat. One should clean a wooden or stone surface, or use a grass mat wrapped in cloth, of any size, as a seat. When working, one should take care not to soil the robe with mud. When urinating in a place with thorns, one should lift the robe to prevent it from being torn. Failure to wash when necessary, or failure to mend and dye when necessary, are both Dukkata (wrongdoing). One should not work while wearing the Samghati, nor sit wrapped in it while not walking on the road, nor wear it while sleeping, nor wear it naked. When prostrating, the robe should not touch the ground. One should not wrap it around the knees, nor sit or lie on the lower two robes (Uttarasanga, Antarvasa). If there is nothing else, it is permissible to use them as a cushion for sitting or lying down. However, when sleeping, one should sleep little and be mostly awake, and one should not sleep just anywhere. If one frequently has seminal emissions in dreams, one should cover the body with clothing and tie it securely to prevent it from falling off. One should not place robes in unclean places. If there are laypeople present, a Bhikkhu should not carry his own robes, and long-haired blankets should not be worn casually. If there are many lice, one should change into other clothes. The clothes worn should be frequently...
【English Translation】 English version: Coarse Munja grass shoes and bamboo leaf sandals should not be worn. If a Bhikkhu (Buddhist monk) has a hot blood disease in his legs and feet, he may wear grass shoes. If a skillful Bhikkhu wants to sew his own shoes, he should do so in a secluded place, out of sight of others. Awls, knives, and other tools may be kept without offense; this is called a permissible possession. English version: Regarding avoidance and approach: if wearing the three robes (Samghati, Uttarasanga, Antarvasa) and other garments, they should be well cared for. Clothes should not be placed where they may be eaten by insects or ants, chewed by cows, gnawed by rats, where cliffs are likely to collapse, where there is fire, wind, water damage, or thieves. Expensive woollen blankets (Tamba or Arannaka) should not be kept privately but should be stored in the village and aired on bitter leaves from time to time. One should not stay overnight in a room without a door or without a Bhikkhu present. One should not go outside without taking the Sanghati (outer robe). There are five reasons for leaving the Sanghati behind: 1. There is a Bhikkhu present and there is a door; 2. There is suspicion of rain; 3. Crossing a river where there is danger of capsizing; 4. During the Kathina (cloth offered to monks) season; 5. Having obtained the dispensation to be without the robe. English version: If the edge of a robe is torn or damaged, it should be patched or bound with thread. When wearing a robe, one should not sit directly on rough ground, wood, stone, or piles of refuse without a seat. One should clean a wooden or stone surface, or use a grass mat wrapped in cloth, of any size, as a seat. When working, one should take care not to soil the robe with mud. When urinating in a place with thorns, one should lift the robe to prevent it from being torn. Failure to wash when necessary, or failure to mend and dye when necessary, are both Dukkata (wrongdoing). One should not work while wearing the Samghati, nor sit wrapped in it while not walking on the road, nor wear it while sleeping, nor wear it naked. When prostrating, the robe should not touch the ground. One should not wrap it around the knees, nor sit or lie on the lower two robes (Uttarasanga, Antarvasa). If there is nothing else, it is permissible to use them as a cushion for sitting or lying down. However, when sleeping, one should sleep little and be mostly awake, and one should not sleep just anywhere. If one frequently has seminal emissions in dreams, one should cover the body with clothing and tie it securely to prevent it from falling off. One should not place robes in unclean places. If there are laypeople present, a Bhikkhu should not carry his own robes, and long-haired blankets should not be worn casually. If there are many lice, one should change into other clothes. The clothes worn should be frequently...
觀察，可委信處應寄其衣，是名避就。
言棄捨者，若人稟性愛多衣者，三衣之外並應捨棄，由貪好衣嬈亂心故，增長耽著障道眼故，應著糞掃衣。愛細滑衣者，應著氈毛衣。著糞掃衣人及住尸林人，僧祇好物不應受用，所謂衣帔雜色褥等。凡著屍衣人不應入寺，不禮制底。若欲旋禮應離一尋，亦不應用僧伽臥具，不入眾中、亦不為俗人說法、不入俗家。設須往者，應住門外主人喚入，應告之曰：「我住尸林。」若言：「可來。」應隨意入，如不命坐不應就座。苾芻不割截衣不帶𢂁紐，不應入村，除有難緣。若入外道出家人舍，不截無犯。裙不繫條亦不入村及俗人舍，是名棄捨。
言受用者，隨安置處及受用時，生如是念：「我于衣處心樂省緣，趣支身命，修諸善品。非我力辨，是施主衣，自利利他，護而當用。」是名受用。如上所說，不依行者，鹹得惡作。
言得長衣齊十日不分別應畜，若過畜者，謂苾芻得長衣不分別、不守持，至十一日明相出后，是名過畜。言泥薩祇波逸底迦者，其物應舍罪應說悔。何者是罪？謂月一日若得一衣，或得多衣，齊十日來應分別、應守持或棄捨。若不爾者，至十一日明相出時，便得捨墮。若月一日得衣，于第二日復得衣，乃至十日得衣。若初日衣不分別，后所得
【現代漢語翻譯】 現代漢語譯本：關於觀察，可以信任的地方應該寄放他的衣服，這叫做避就（避免和成就）。
關於捨棄，如果有人有很多衣服，除了三衣（僧侶所必需的三種袈裟）之外都應該捨棄，因為貪戀好的衣服會擾亂心神，增長貪戀執著，障礙修道。應該穿糞掃衣（用丟棄的碎布縫製的衣服）。喜歡細滑衣服的人，應該穿氈毛衣。穿糞掃衣的人以及住在尸林（停屍場）的人，僧團的好東西不應該受用，比如衣帔、雜色褥子等。凡是穿屍衣的人不應該進入寺廟，不禮拜制底（佛塔）。如果想要繞塔禮拜，應該離開一尋（古代長度單位），也不應該使用僧伽（僧團）的臥具，不進入大眾之中，也不為俗人說法，不進入俗人家。如果必須去，應該站在門外，等主人叫進去，應該告訴主人：『我住在尸林。』如果主人說：『可以來。』就隨意進去，如果主人沒有讓坐，就不應該就座。比丘（出家男子）不應該割截衣服，不帶鈕釦，不應該進入村莊，除非有緊急情況。如果進入外道出家人的住所，不割截衣服沒有罪過。裙子不繫帶子也不應該進入村莊以及俗人家裡，這叫做捨棄。
關於受用，無論在什麼地方安置衣服，以及受用衣服的時候，都應該生起這樣的念頭：『我對於衣服，心懷喜樂，節約因緣，僅僅用來維持生命，修習各種善行。這並非我自己的力量所得，而是施主的衣服，爲了自利利他，應當愛護並且合理使用。』這叫做受用。如上所說，不按照這些去做的人，都會得到惡作（一種懺悔罪）。
關於得到長衣，齊十日（最多十天）不作分別（指定用途）可以畜積，如果超過這個期限畜積，就是說比丘得到長衣，不作分別，不守護執持，到第十一天的黎明時分之後，就叫做過量畜積。關於泥薩祇波逸底迦（捨墮罪），這些東西應該捨棄，罪過應該說出來懺悔。什麼是罪過呢？就是說，如果一個月的第一天得到一件衣服，或者得到很多衣服，在十天之內應該作分別、應該守護執持或者捨棄。如果不這樣做，到第十一天的黎明時分，就犯了捨墮罪。如果一個月的第一天得到衣服，在第二天又得到衣服，乃至第十天得到衣服。如果第一天得到的衣服沒有作分別，後來得到的
【English Translation】 English version: Regarding observation, one should entrust his robes to a trustworthy place; this is called 'avoiding and achieving'.
Regarding abandonment, if a person has many robes, all beyond the three robes (the three essential robes for a monk) should be abandoned, because attachment to fine robes disturbs the mind, increases craving and attachment, and obstructs the path. One should wear robes made of discarded rags ( fensao yi ). Those who love fine, smooth robes should wear felt robes. Those who wear robes made of discarded rags and those who live in the charnel ground ( shilin ) should not use the good things of the Sangha ( sengqi ), such as robes, variegated cushions, etc. Those who wear corpse robes should not enter temples or bow to stupas ( zhidi ). If they wish to circumambulate, they should stay one xun (ancient unit of length) away and should not use the Sangha's bedding, enter the assembly, preach to laypeople, or enter laypeople's homes. If it is necessary to go, they should stay outside the door and wait for the host to invite them in. They should tell the host: 'I live in the charnel ground.' If the host says: 'You may come in,' they may enter as they please. If the host does not offer a seat, they should not sit down. Bhikshus (ordained monks) should not cut their robes or wear buttons, and should not enter villages unless there is an emergency. If they enter the dwellings of non-Buddhist renunciants, there is no offense if they do not cut their robes. Skirts should not be tied with cords, and one should not enter villages or laypeople's homes; this is called abandonment.
Regarding use, wherever the robes are placed and whenever they are used, one should generate the thought: 'I am content with these robes, economizing on resources, merely to sustain life and cultivate good qualities. This is not due to my own strength, but is the robe of the donor. For the benefit of myself and others, I should cherish and use it appropriately.' This is called use. As mentioned above, those who do not act accordingly will incur an offense of dukkhata (a minor transgression).
Regarding obtaining extra robes, one may keep them for up to ten days without assigning a purpose. If one keeps them beyond this limit, it means that the bhikshu obtained an extra robe, did not assign a purpose, and did not guard or hold it. After the dawn of the eleventh day, it is called excessive possession. Regarding nissaggiya pacittiya (an offense entailing forfeiture), the item should be forfeited, and the offense should be confessed. What is the offense? It means that if one obtains a robe on the first day of the month, or obtains many robes, one should assign a purpose, guard, hold, or abandon them within ten days. If one does not do so, one commits a nissaggiya offense at dawn on the eleventh day. If one obtains a robe on the first day of the month and obtains another robe on the second day, and so on until the tenth day, if the robe obtained on the first day is not assigned a purpose, the robes obtained later
衣及諸雜物，乃至缽袋腰絳等，至十一日皆犯捨墮，由前得衣相續染故；二、三日等準此應知。何者名為泥薩祇衣極小量？謂縱橫一肘者是。若已分別作未分別想，但得墮罪，而不須舍，由此無有治罰事故。若為三寶畜衣非犯。或時施主作如是言：「此是我物，仁當受用。」雖不分別，用之無犯。若作是念：「此衣齊至某日，我當分別，或至十日我當分別。」者，中間無犯。若不生心為分齊者，于日日中得惡作罪。不憶者無犯。或多煩惱貪染纏心、或愚癡或惛沈、或心放逸不為分別者，鹹得本罪。若衣縷雜駝毛者，過十日時但得惡作，以不凈故。凡是已犯泥薩祇物，或被蟲蟻食損、或被飄燒、或時失壞，但須說罪，無物可舍。于余學處，類此應知。若十日內衣有損失者無犯。或時物少不滿一肘，或復聾盲而不聞見，或是己物寄他，或作未得想。斯皆無犯。得衣五日即顛狂者，后若得心，更開五日。余義通塞，準事應思。◎
◎離三衣學處第二
佛在室羅伐城給孤獨園，時諸苾芻寄他衣服，著上下衣隨意遊行，不善護身，受寄衣人復多營務。由離衣事煩惱同前，制斯學處。
「若復苾芻，作衣已竟，羯恥那衣復出，於三衣中離一一衣界外宿，下至一夜，除眾作法，泥薩祇波逸底迦。」
若復苾
芻，作衣已竟，羯恥那衣復出者，頗有苾芻作三衣雖竟，羯恥那不出耶？應為四句，具如廣文。於三衣中者，謂僧伽胝、嗢呾羅僧伽、安呾婆娑，此之三衣據守持已離方得罪，余之十物雖同守持離宿無犯。于中別者，若不將尼師但那，不應往余寺宿。若有礙緣應借而臥，或用嗢呾羅僧伽如法替臥。若晝日往閑靜處、或行乞食、或當日擬來者無犯。此中犯者，謂向界外不持衣去，即不還來，經明相時，得捨墮罪。有三種離衣：一、舉處離；二、失念離；三、受用離。言舉處離者，謂在障難處而舉其衣不得重觀，或因失落。言失念離者，于安衣處更不重憶。言受用離者，謂暫安衣即遇緣隔不得受用。雖復離衣，若明相未出還得衣者無犯。苾芻有緣入村坊內，應持一割截衣；若不入村者不持無犯。除眾作法者，由聖者舍利子，及莫訶迦攝波，大眾與法聽離僧伽胝，或身羸老病無力持行者，捨去無犯。
此中犯處者，謂一舍村等，謂山野人共為一舍長行而居，盡此室內並外一尋，是其勢分。此據常用處；有別處者，下當敘之。若兩行舍事亦同此。多舍村者，謂人家亂住門無次序，據別別家而為勢分，無其共處。垣墻村者，齊何處來是其勢分？謂六牛所牽竹車得迴轉處、或雞飛墮處。柵籬村者，齊何處來是其勢分？謂牛羊
【現代漢語翻譯】 現代漢語譯本 問：袈裟（Kasaya，僧侶所穿的法衣）已經縫製完畢，如果羯恥那衣（Kathina-cīvara，指在羯恥那節期間製作並贈予僧侶的特殊袈裟）再次出現，是否會有比丘（Bhiksu，男性出家人）縫製三衣（Tricīvara，比丘所持有的三種袈裟：僧伽胝、嗢呾羅僧伽、安呾婆娑）完畢，但羯恥那衣沒有出現的情況呢？應該用四句來回答，就像廣文（指詳細的解釋）中說的那樣。 關於三衣，指的是僧伽胝（Samghati，重衣或大衣）、嗢呾羅僧伽（Uttarāsaṅga，上衣或入眾衣）、安呾婆娑（Antarvāsa，內衣或裙）。這三種衣服如果因為持有者離開而沒有守護，就會犯戒。其餘的十種物品，即使同樣持有，離開住所過夜也不會犯戒。 其中不同的是，如果不帶尼師但那（Nisidana，坐具），不應該去其他寺廟過夜。如果有障礙，應該借用坐具睡覺，或者用嗢呾羅僧伽（Uttarāsaṅga）如法地代替坐臥。如果白天去安靜的地方、或者去乞食、或者當天打算回來，就沒有罪過。這裡所說的犯戒，指的是向界外走去而不攜帶袈裟，並且沒有返回，經過天亮時，會犯捨墮罪（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。 有三種離衣的情況：一、舉處離；二、失念離；三、受用離。舉處離指的是，在有障礙的地方拿起袈裟，無法再次觀看，或者因為丟失。失念離指的是，在安放袈裟的地方不再回憶。受用離指的是，暫時安放袈裟，就遇到因緣阻隔而無法使用。即使離開了袈裟，如果天亮之前能夠找回袈裟，就沒有罪過。 比丘如果有因緣進入村莊，應該攜帶一件割截衣（指裁剪過的袈裟）；如果不進入村莊，不攜帶袈裟也沒有罪過。除了大眾共同作法的情況，由於聖者舍利子（Sariputta，佛陀的弟子，以智慧著稱）和莫訶迦攝波（Mahakasyapa，佛陀的弟子，以苦行著稱），大眾允許他們捨棄僧伽胝（Samghati），或者身體虛弱衰老生病無力攜帶行走的人，捨棄袈裟也沒有罪過。 這裡所說的犯戒之處，指的是一個村舍等，指的是山野之人共同居住在一個長長的房舍里，整個房舍內部以及外部一尋（古代長度單位）的範圍，都是他們的勢力範圍。這是指常用的地方；有特殊的地方，下面將會敘述。如果是兩排房舍，情況也與此相同。多舍村指的是，人家雜亂居住，門戶沒有次序，根據各個不同的家作為勢力範圍，沒有共同居住的地方。 有圍墻的村莊，從哪裡開始是它的勢力範圍呢？指的是六頭牛所拉的竹車能夠迴轉的地方、或者雞飛落的地方。有柵欄的村莊，從哪裡開始是它的勢力範圍呢？指的是牛羊...
【English Translation】 English version Q: Now that the Kasaya (robes) have been made, if the Kathina-cīvara (Kathina robe) reappears, is it possible for a Bhiksu (monk) to have completed making the Tricīvara (three robes: Samghati, Uttarāsaṅga, Antarvāsa), but the Kathina robe has not appeared? It should be answered in four sentences, just as it is in the extensive explanation. Regarding the three robes, they refer to the Samghati (outer robe or double robe), the Uttarāsaṅga (upper robe or entering-the-assembly robe), and the Antarvāsa (inner robe or undergarment). If these three robes are not guarded due to the holder's departure, an offense is committed. The remaining ten items, even if held in the same way, do not constitute an offense if one stays overnight away from one's dwelling. The difference is that if one does not bring the Nisidana (sitting cloth), one should not stay overnight in another monastery. If there is an obstacle, one should borrow a sitting cloth to sleep on, or use the Uttarāsaṅga (upper robe) as a lawful substitute for sleeping. If one goes to a quiet place during the day, or goes begging for food, or intends to return on the same day, there is no offense. The offense here refers to going beyond the boundary without carrying the robes, and not returning; when dawn breaks, a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) is committed. There are three types of separation from robes: 1. Separation by placement; 2. Separation by forgetfulness; 3. Separation by use. Separation by placement refers to picking up the robe in a place with obstacles, making it impossible to view it again, or due to loss. Separation by forgetfulness refers to no longer remembering the place where the robe was placed. Separation by use refers to temporarily placing the robe and encountering circumstances that prevent its use. Even if separated from the robe, if the robe is recovered before dawn, there is no offense. If a Bhiksu has a reason to enter a village, he should carry a cut robe (referring to a robe that has been cut); if he does not enter a village, there is no offense in not carrying a robe. Except for cases where the Sangha performs a collective act, due to the venerable Sariputta (Sariputra, a disciple of the Buddha known for his wisdom) and Mahakasyapa (Mahākāśyapa, a disciple of the Buddha known for his ascetic practices), the Sangha allows them to abandon the Samghati (outer robe), or those who are physically weak, old, or sick and unable to carry it, there is no offense in abandoning the robe. The place where an offense is committed refers to a single village dwelling, etc., referring to people in mountainous areas living together in a long house, the entire interior of the house and a range of one 'xun' (ancient unit of length) outside are their sphere of influence. This refers to commonly used places; special places will be described below. If there are two rows of houses, the situation is the same. A village with many houses refers to people living in a disorderly manner, with no order to the doors, with each different house serving as a sphere of influence, with no common dwelling place. For a village with walls, where does its sphere of influence begin? It refers to the place where a bamboo cart pulled by six oxen can turn around, or the place where a chicken falls after flying. For a village with fences, where does its sphere of influence begin? It refers to where cattle and sheep...
入時，蹄坌塵土所及之處，或有慚愧人大小行處。濠塹村者，齊何處來是其勢分？謂十二橫梯所及之處，或棄糞掃時有粗磚石所至之處。若苾芻身居村勢分，衣著村中，或復翻此，併成非犯。若異此者，身衣別處，明相未出便得惡作；明相出時犯捨墮罪。一村有一勢分者，謂於此村有一園林、一眾集堂、一天廟處是也。多村一勢分，事亦同前。一村多勢分者，謂村有多園林等門是共處，多村多勢分亦與前同。其中別者，謂無共處。如是應知，有十二處：家、店、鋪、樓、場、堂、及外道舍、伎樂、車、船處或林樹應知。以下十二事，隨次而相配門門坐，床梯柱門廟幡處，軾座柁及井樹根為共處。此各有四句，隨事應思。若家主一人，或兄弟不分，此處名為一勢分也，若異此者名多勢分。若外道家見情是一名一勢分，翻此成多。樹枝相交名一勢分，翻此成多。場與樹勢有差別者，揚簸之時糠所及處，是場勢分。夏至日中影所覆處，無風葉落處，並雨滴及處，是樹勢分。鋪者，賣雜香物。店，謂貯積產貨，余如廣文。若苾芻身居二處、衣著兩邊，或衣在二中、身居異處，如其次第，無犯、有犯，或輕、或重，準事應知。若在作法衣界身衣異處，及空地互居，皆名離衣。若無衣界苾芻住處，齊墻柵等，若道行齊四十九尋，住
【現代漢語翻譯】 現代漢語譯本 入村時，馬蹄揚起的塵土所及之處，或者有慚愧之人在大小便的地方。護城河和村莊，哪裡算是它的勢力範圍呢？說是十二橫梯所能到達的地方，或者丟棄糞便、掃帚，有時粗磚石所能到達的地方。如果比丘身處村莊的勢力範圍內，穿著衣服在村中，或者反過來，都不算犯戒。如果不是這樣，身體和衣服分別在不同的地方，天亮之前就會犯惡作罪；天亮時就犯捨墮罪。一個村莊有一個勢力範圍，指的是這個村莊有一個園林、一個集會堂、一個天神廟宇。多個村莊一個勢力範圍，情況也和前面一樣。一個村莊有多個勢力範圍，指的是村莊有多個園林等，門是共同使用的。多個村莊多個勢力範圍也和前面一樣。其中不同的是，沒有共同使用的地方。應該知道有十二個地方：家、店舖、商店、樓房、場地、廳堂、以及外道住所、伎樂場所、車、船處，或者樹林。以下十二件事，依次相互配合：門門坐，床梯柱門廟幡處，門檻座位船舵以及井樹根，是共同使用的地方。這些各有四種情況，應該根據具體情況思考。如果家主是一個人，或者兄弟沒有分家，這個地方就稱為一個勢力範圍，如果不是這樣就稱為多個勢力範圍。如果外道家意見一致，就稱為一個勢力範圍，反過來就成為多個勢力範圍。樹枝相互交錯稱為一個勢力範圍，反過來就成為多個勢力範圍。場地和樹木的勢力範圍有差別，揚場簸谷時糠秕所能到達的地方，是場地的勢力範圍。夏至日中午陽光所能覆蓋的地方，沒有風時樹葉掉落的地方，以及雨水滴落的地方，是樹木的勢力範圍。店舖是賣各種香料物品的地方。商店是儲存貨物的地方，其餘的如同廣文所說。如果比丘身體在一個地方，衣服在另一個地方，或者衣服在兩個地方中間，身體在不同的地方，按照次序，沒有犯戒、有犯戒，或者輕、或者重，根據具體情況判斷。如果在作法衣界內，身體和衣服在不同的地方，以及在空地上互相居住，都稱為離衣。如果沒有衣界，比丘居住的地方，到墻柵等，如果道路的長度達到四十九尋，就居住在那裡。
【English Translation】 English version Upon entering a village, the area reached by the dust kicked up by hooves, or where ashamed people relieve themselves. Where do moats and villages delineate their respective boundaries? It is said to be the area reachable by twelve horizontal ladders, or where discarded waste and sweepings, and sometimes coarse bricks and stones, reach. If a Bhikshu (Buddhist monk) is within the boundary of a village, wearing robes in the village, or vice versa, it is not considered an offense. If it is otherwise, with the body and robes in separate places, before dawn, it constitutes an offense of Dukkhata (an offense of wrong-doing); at dawn, it constitutes an offense of Nissaggiya Pacittiya (an offense requiring forfeiture and confession). A village with one boundary refers to a village with a garden, a gathering hall, or a shrine to a Deva (god). Multiple villages with one boundary are the same as before. A village with multiple boundaries refers to a village with multiple gardens, etc., where the gates are shared. Multiple villages with multiple boundaries are also the same as before. The difference is that there is no shared area. It should be known that there are twelve places: houses, shops, stores, buildings, fields, halls, as well as heretical dwellings, places of entertainment, carts, boats, or forests. The following twelve things are sequentially matched: door seats, bed ladder pillar door temple banners, thresholds, seats, rudders, and well tree roots are shared places. Each of these has four aspects, which should be considered according to the circumstances. If the householder is one person, or brothers have not divided the family, this place is called one boundary; if not, it is called multiple boundaries. If heretics agree, it is called one boundary; conversely, it becomes multiple boundaries. Intertwined branches are called one boundary; conversely, it becomes multiple boundaries. The boundaries of fields and trees differ: the area reached by chaff when winnowing is the boundary of the field. The area covered by sunlight at noon on the summer solstice, the area where leaves fall without wind, and the area where raindrops fall are the boundaries of the tree. A store sells various fragrant items. A shop stores goods, and the rest is as described in the extensive text. If a Bhikshu's body is in one place and the robes are in another, or the robes are in between two places and the body is in a different place, in that order, there is no offense, there is an offense, or it is light or heavy, depending on the circumstances. If within the made-robe boundary, the body and robes are in different places, and they mutually reside in open spaces, it is called being separated from the robe. If there is no robe boundary, the place where the Bhikshu resides, up to the walls and fences, if the length of the road reaches forty-nine fathoms, then reside there.
及坐臥周匝一尋，是其勢分。若兩界上臥，乃至衣角不離身者，不名失衣。
根本薩婆多部律攝卷第五 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第六
尊者勝友集
三藏法師義凈奉 制譯
一月衣學處第三
爾時薄伽梵在室羅伐城逝多林給孤獨園，時諸苾芻多畜長衣，或經一月或復過此，廢修正業，因望滿事煩惱同前，制斯學處。
「若復苾芻，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。」
得非時衣者，若五月、一月是謂衣時，異此名非時。若在時中得衣，不分別無犯。于非時中，若衣不足更有希望處，應求令足。應受者，合畜時。有望處者，謂于親友及阿遮利耶等，或五年會等，我當得衣，或時轉換。若不足者，我欠爾許衣，求令滿足。若苾芻于月一日，得青黃等色衣，應法滿足而不作衣，復生異望，更得如是相似之物，我當成衣者。或無希望，於十日內無犯，至十一日得捨墮罪。若未足者，得齊一月。若過者，得泥薩祇。若十日內于所望處情皆斷絕，過十便犯。有二種衣：一、未用衣，謂是新衣。二、曾用衣，謂於三時
【現代漢語翻譯】 現代漢語譯本 及坐臥之處周圍一尋（古代長度單位，約八尺），這是允許的範圍。如果躺臥在兩界（指僧房的內外兩界）之上，甚至衣服的邊角都沒有離開身體，這不算是遺失衣服。
《根本薩婆多部律攝》卷第五 大正藏第 24 冊 No. 1458 《根本薩婆多部律攝》
《根本薩婆多部律攝》卷第六
尊者勝友集
三藏法師義凈奉 制譯
一月衣學處第三
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的逝多林（Jetavana）給孤獨園（Anathapindika's Park）。當時，一些比丘（bhiksu，出家男子）積蓄過多的長衣，有的超過一個月，有的甚至更久，荒廢了修正的功課。因為希望得到更多，事情變得繁瑣，煩惱也和之前一樣，因此制定了這個學處。
『如果比丘（bhiksu，出家男子）做衣服已經完成，羯恥那衣（Kathina，功德衣）也已經取出，又得到非時之衣，如果需要就應該接受，接受后應當儘快做成衣服。如果有希望得到滿足的地方，就去尋求滿足。如果仍然不足，可以儲存一個月。如果超過一個月，就犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』
得到非時之衣，指的是五月或一月是做衣服的時節，除此之外的時間稱為非時。如果在時節中得到衣服，沒有分別心，則沒有犯戒。在非時之中，如果衣服不足，還有希望得到的地方，就應該去尋求滿足。應該接受，指的是符合儲存的時間。有望處，指的是親友以及阿遮利耶（Acariya，軌範師）等，或者五年一次的法會等，心想我應當能得到衣服，或者時節轉換。如果不足，心想我欠缺多少衣服，去尋求滿足。如果比丘（bhiksu，出家男子）在某月一日，得到青色、黃色等顏色的衣服，應該依法滿足而不去做衣服，又產生其他的希望，希望能得到相似的物品，我將要做成衣服。或者沒有希望，在十日之內沒有犯戒，到第十一天就犯捨墮罪。如果還未滿足，可以等到一個月。如果超過一個月，就犯泥薩祇（Nissaggiya，捨墮）。如果在十日之內，對於所希望的地方完全斷絕了希望，超過十日就犯戒。有兩種衣服：一、未用過的衣服，指的是新衣服。二、曾經用過的衣服，指的是在三個時節
【English Translation】 English version And the area around where one sits or lies, measuring one '尋' (xun, an ancient unit of length, approximately eight chi or feet), is the permitted boundary. If one lies down within the two boundaries (referring to the inner and outer boundaries of the monastery), and even the corner of the robe does not leave the body, it is not considered losing the robe.
Vinaya-samgraha of the Mūlasarvāstivāda School, Volume 5 Taisho Tripitaka Volume 24 No. 1458 Vinaya-samgraha of the Mūlasarvāstivāda School
Vinaya-samgraha of the Mūlasarvāstivāda School, Volume 6
Collected by Venerable Shēngyǒu
Translated under Imperial Order by Tripitaka Master Yijing
The Third Training Rule on One-Month Robes
At one time, the Bhagavan (Bhagavan, the World-Honored One) was in Śrāvastī (Sravasti), at Jetavana (Jetavana), in Anāthapindika's Park (Anathapindika's Park). At that time, many bhikshus (bhiksu, monks) accumulated too many long robes, some for more than a month, and some even longer, neglecting their practice of cultivation. Because of hoping to get more, things became complicated, and the troubles were the same as before, so this training rule was established.
'If a bhikshu (bhiksu, monk) has finished making a robe, and the Kathina robe (Kathina, merit robe) has also been taken out, and he obtains an untimely robe, if he needs it, he should accept it. After accepting it, he should quickly make it into a robe. If there is a place where he hopes to be satisfied, he should seek to be satisfied. If it is still not enough, he may keep it for one month. If it exceeds one month, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, offense requiring forfeiture).'
Obtaining an untimely robe refers to the months of May or January being the season for making robes; times other than these are called untimely. If one obtains a robe during the season, without discrimination, there is no offense. In an untimely season, if the robe is not enough and there is a place where one hopes to obtain more, one should seek to be satisfied. 'Should accept' refers to conforming to the time for storage. 'Place of hope' refers to relatives and friends, as well as Acaryas (Acariya, preceptors), etc., or a gathering every five years, thinking, 'I should be able to obtain a robe,' or 'the season will change.' If it is not enough, thinking, 'I am short this much robe,' seek to be satisfied. If a bhikshu (bhiksu, monk) on the first day of a month obtains a robe of blue, yellow, or other colors, he should be satisfied according to the Dharma and not make the robe, but instead generate other hopes, hoping to obtain similar items, thinking, 'I will make a robe.' Or if there is no hope, there is no offense within ten days; on the eleventh day, he commits a Nissaggiya Pacittiya offense. If it is still not enough, he can wait for one month. If it exceeds one month, he commits a Nissaggiya (Nissaggiya, offense requiring forfeiture). If within ten days, all hope for the hoped-for place is completely cut off, exceeding ten days constitutes an offense. There are two kinds of robes: one, an unused robe, which refers to a new robe; two, a used robe, which refers to the three seasons.
隨一時中已經受用。得此二衣量未滿足，畜過一月不分別者，得捨墮罪。
使非親尼浣故衣學處第四
佛在室羅伐城給孤獨園，時鄔陀夷苾芻因精污裙，與故二尼笈多令浣，彼持不凈置女根內及安口中，為因求事煩惱同前，制斯學處。
「若復苾芻，使非親苾芻尼浣染打故衣者，泥薩祇波逸底迦。」
此為除淫染煩惱故，復為廢彼正業，是故因開親尼為浣。又為防其譏嫌過故，亦為數數親近女人，令自煩惱轉增盛故，為斯眾過制斷非親。言非親者，非親族類。言親族者，謂從七世祖父母已來所有眷屬，咸名親族，異此非親。言苾芻尼者，謂受近圓非餘下眾。諸餘學處同此應知。言故衣者，謂曾經著是守持衣，體應凈法者方犯。若老病無力，或苾芻尼恭敬尊德情樂為洗，及是門徒，悉皆無犯。令洗氈褥，得惡作罪。浣者，下至以水一浸，即名為浣。或泥污令洗染者，乃至一入染汁打者，下至將手一打一拍，實非親族，為非親想疑，令浣染打，得捨墮罪。實是親族非親想疑，令浣染打，鹹得惡作。與衣已后尼轉根者，或時歸俗，得方便罪。使非親尼親尼為浣，亦得惡作。意浣此衣錯浣余衣者，但得墮罪，無其舍法。凡見門徒為非不止，由不正教故，師亦得罪。言無犯者，或三寶衣物、或使親尼、
【現代漢語翻譯】 現代漢語譯本 如果已經在一個時間段內使用過這些衣物，並且獲得了這兩件衣物的量，但沒有滿足需求，儲存超過一個月而不進行分配，就會犯捨墮罪（Nissaggiya Pacittiya，一種戒律）。
使非親近的比丘尼清洗舊衣服 學處第四
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana Anathapindika-arama）時，鄔陀夷（Udayin）比丘因為精液污染了裙子，讓兩個舊相識的尼姑笈多（Gupta）清洗。她們將不潔之物放入女根內和口中，因為這件事而引起的麻煩和之前的事件一樣，因此制定了這個學處。
『如果任何比丘，使非親近的比丘尼清洗、染色或捶打舊衣服，犯泥薩祇波逸底迦（Nissaggiya Pacittiya）。』
這是爲了消除淫慾的污染和煩惱，也是爲了防止她們的正當職業被廢棄，因此允許親近的尼姑清洗。此外，爲了防止她們受到指責，也爲了避免頻繁接近女人導致自己的煩惱更加強烈，因此制定了這個戒律，禁止非親近的尼姑清洗。這裡說的『非親近』，指的是非親屬。『親屬』指的是從七世祖父母開始的所有親屬，都稱為親屬，不屬於這個範圍的就不是親屬。『比丘尼』指的是受過具足戒的比丘尼，不包括其他較低等級的僧眾。其他學處也應該按照這個原則理解。『舊衣服』指的是曾經穿過的、需要守護的衣服，只有符合凈法要求的身體才會觸犯。如果年老體弱無力，或者比丘尼出於恭敬尊重的感情樂意幫忙清洗，以及是門徒，都不會犯戒。讓人清洗氈褥，會犯惡作罪（Dukkata，一種輕罪）。『清洗』指的是哪怕只是用水浸泡一下，也算是清洗。或者因為泥污而讓人清洗染色，哪怕只是放入染料中一次，捶打，哪怕只是用手打一下或拍一下，如果實際上不是親屬，卻認為是或懷疑是非親屬，而讓人清洗、染色或捶打，就會犯捨墮罪。如果實際上是親屬，卻認為或懷疑是非親屬，而讓人清洗、染色或捶打，都會犯惡作罪。把衣服交給尼姑后，尼姑改變了性別，或者還俗了，會犯方便罪（Thullaccaya，一種重罪）。讓非親近的尼姑讓親近的尼姑清洗，也會犯惡作罪。如果本意是清洗這件衣服，卻錯誤地清洗了其他衣服，只會犯墮罪（Pacittiya，一種戒律），沒有舍法（Nissaggiya，捨棄物品）。如果看到門徒做錯事而不阻止，因為沒有正確教導，師父也會犯戒。這裡說的『無犯』，指的是三寶的衣物，或者讓親近的尼姑清洗。
【English Translation】 English version Having been used within a certain time, and having obtained the measure of these two garments but not being satisfied, storing them for more than a month without distributing them incurs a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).
The Fourth Training Rule on Having a Non-Relative Bhikkhuni Wash a Used Garment
The Buddha was dwelling at Jetavana Anathapindika-arama in Śrāvastī. At that time, the bhikkhu Udayin, because of semen stains on his robe, had two former acquaintances, bhikkhunis named Gupta, wash it. They placed the impure substance inside their vaginas and in their mouths. Because of this incident, the trouble was the same as before, so this training rule was established.
'If any bhikkhu should have a non-relative bhikkhuni wash, dye, or beat a used garment, it is a Nissaggiya Pacittiya.'
This is to eliminate the defilement and vexation of lust, and also to prevent their proper occupations from being abandoned, therefore, it is permitted for a close bhikkhuni to wash. In addition, to prevent them from being blamed, and to avoid frequent contact with women causing one's own vexations to increase, this precept is established to prohibit non-relatives from washing. 'Non-relative' here refers to those who are not relatives. 'Relatives' refers to all relatives from the seventh generation of grandparents, who are called relatives; those outside this range are not relatives. 'Bhikkhuni' refers to a bhikkhuni who has received full ordination, not including other lower-ranking members of the Sangha. Other training rules should be understood according to this principle. 'Used garment' refers to a garment that has been worn and needs to be guarded; only a body that meets the requirements of pure Dharma will be in violation. If one is old and weak, or if a bhikkhuni is willing to help wash out of respect and affection, and if they are disciples, there is no offense. Having someone wash felt mats incurs a Dukkata (a minor offense). 'Washing' refers to even just soaking in water, which is considered washing. Or because of mud stains, having someone wash and dye, even if it is just put into the dye once, beating, even if it is just hitting or patting with the hand, if they are actually not relatives, but are thought or suspected to be non-relatives, and having them wash, dye, or beat, it incurs a Nissaggiya Pacittiya. If they are actually relatives, but are thought or suspected to be non-relatives, and having them wash, dye, or beat, it incurs a Dukkata. After giving the garment to the bhikkhuni, if the bhikkhuni changes gender or returns to lay life, it incurs a Thullaccaya (a serious offense). Having a non-relative bhikkhuni have a relative bhikkhuni wash also incurs a Dukkata. If the intention is to wash this garment, but another garment is mistakenly washed, only a Pacittiya (an offense requiring confession) is incurred, without the requirement of forfeiture (Nissaggiya). If one sees a disciple doing wrong and does not stop them, because of not teaching correctly, the teacher also incurs an offense. 'No offense' here refers to the garments of the Three Jewels, or having a close bhikkhuni wash.
或時自浣、或師主為浣、或鄔波索迦鄔波斯迦、或使親尼非親為浣，斯皆無犯。令他浣衣有四種別：一者不浣；二者微浣；三者善浣；四者過浣。如是染打同有四別，犯有輕重隨事應知。有五染色，謂根、皮、葉、花、果。然非法色有其二別：一謂八種大色。何者是耶？頌曰：
紫礦紅藍鬱金香， 朱沙大青及紅茜， 黃丹蘇方八大色， 苾芻不應將染衣。
二謂深緋色及淺緋色。此二種色若為玩好心著者，皆不清凈，得惡作罪。若有施主生敬重心，將大色衣持施，苾芻應用余色壞其大色，著時無犯。凡著衣服應舍三種心、生五種心。言三種者：一、喜好玩飾心；二、輕賤受用心；三、矯覓名稱心，后謂詐著弊衣，欲令他知有德有行，希招利譽。如是三心皆不應作，但求壞色，趣得充身，順大師教，進修善品。
言五種心者，一、知量；二、知間隙；三、知思察；四、知時；五、知數。言知量者，受用衣時知其新舊量度而用，徐徐緩牽勿使傷損，后求難得。言知間隙者，不可頻頻常著一衣，臭而疾破，可間用之。言思察者，心常思察此衣來處極難，非自臂力、由他施已，作報恩心，受用之時勿為非法。言知時者，寒熱適時受用合度，若乖時節自損損他，自損者不益己身，損他者福不增長。言知
【現代漢語翻譯】 現代漢語譯本： 有時自己洗，有時由師父或主人洗，有時由優婆塞（Upasaka，男居士）或優婆夷（Upasika，女居士）洗，或者讓親近的比丘尼（Bhikshuni，女性出家人）或非親近的比丘尼洗，這些都沒有罪過。讓別人洗衣服有四種區別：一是沒洗；二是稍微洗一下；三是好好洗；四是過度洗。像這樣染色和縫補也有四種區別，犯戒的輕重應該根據具體情況來了解。有五種染色材料，分別是根、皮、葉、花、果。然而，非法的顏色有兩種區別：一是八種大色。哪八種呢？偈頌說： 『紫礦紅藍鬱金香，硃砂大青及紅茜，黃丹蘇方八大色，比丘不應將染衣。』 二是深緋色和淺緋色。這兩種顏色如果爲了玩賞而執著，都是不清凈的，會犯惡作罪。如果有施主出於恭敬心，將染有大色的衣服拿來佈施，比丘應該用其他顏色破壞掉原來的大色，穿的時候就沒有罪過。凡是穿衣服，應該捨棄三種心，生起五種心。所說的三種心是：一、喜歡玩賞的心；二、輕賤受用的心；三、爲了矯飾而求取名聲的心，也就是假裝穿著破舊的衣服，想要讓別人知道自己有德行，希望以此來獲得利益和名譽。像這樣的三種心都不應該有，只求破壞顏色，能夠遮蔽身體，順從大師的教導，努力修習善法。 所說的五種心是：一、知量；二、知間隙；三、知思察；四、知時；五、知數。所說的知量，是指受用衣服的時候，要知道衣服的新舊程度，量力而行，慢慢地、輕輕地拉，不要讓它損壞，以免以後難以得到。所說的知間隙，是指不可以頻繁地、經常地穿同一件衣服，這樣容易發臭而且容易破損，可以間隔著穿。所說的思察，是指心裡常常思察這件衣服的來之不易，不是靠自己的力量得來的，而是別人佈施的，要懷著報恩的心，受用的時候不要做非法的事情。所說的知時，是指根據寒冷或炎熱的情況，適時地、合理地受用衣服，如果違背時節，就會損害自己和他人，損害自己是指對自己的身體沒有益處，損害他人是指福德不會增長。所說的知
【English Translation】 English version: Sometimes one washes it oneself, sometimes the teacher or master washes it, sometimes the Upasaka (male lay devotee) or Upasika (female lay devotee) washes it, or one has a close Bhikshuni (female monastic) or a non-close Bhikshuni wash it; all these are without offense. Having others wash clothes has four distinctions: first, not washing; second, slightly washing; third, washing well; fourth, over-washing. Likewise, dyeing and patching have four distinctions; the severity of the offense should be known according to the circumstances. There are five dyeing materials, namely root, bark, leaf, flower, and fruit. However, unlawful colors have two distinctions: first, the eight great colors. What are they? The verse says: 'Purple ore, red indigo, saffron, cinnabar, dark blue, and red madder, yellow orpiment, sappanwood, these eight great colors, a Bhikshu should not use to dye robes.' Second, deep scarlet and light scarlet. If one is attached to these two colors for the sake of enjoyment, they are all impure, and one incurs a Dukkritta (offense of wrong-doing). If a donor, with a respectful mind, brings robes dyed with great colors as an offering, the Bhikshu should use other colors to ruin the original great color, and there is no offense in wearing them. Whenever wearing clothes, one should abandon three kinds of mind and generate five kinds of mind. The three kinds of mind are: first, the mind of liking and adornment; second, the mind of despising and using; third, the mind of seeking fame through pretense, which is to pretend to wear worn-out clothes, wanting others to know that one has virtue and practice, hoping to attract benefits and praise. Such three kinds of mind should not be generated, but only seek to ruin the color, just enough to cover the body, follow the teacher's teachings, and diligently cultivate good qualities. The five kinds of mind are: first, knowing the measure; second, knowing the intervals; third, knowing contemplation; fourth, knowing the time; fifth, knowing the number. Knowing the measure means that when using clothes, one should know the degree of newness or oldness, use them according to one's means, slowly and gently pull them, and not damage them, lest they be difficult to obtain later. Knowing the intervals means that one should not frequently and constantly wear the same garment, as it will become smelly and easily torn; one can wear it intermittently. Contemplation means that one should constantly contemplate that the origin of this garment is extremely difficult to obtain, not by one's own strength, but by the giving of others; one should have a mind of gratitude, and not do unlawful things when using it. Knowing the time means that one should use clothes appropriately according to the cold or heat, and if one goes against the seasons, one will harm oneself and others; harming oneself means that it is not beneficial to one's own body, and harming others means that merit will not increase. Knowing the
數者，十三資具足得資身，多畜貯求長貪廢業。
攝頌曰：
知量知間隙， 思察識其時， 知數受用衣， 自他俱利益。
若衣須洗者，或時自洗、或遣門徒、或近事男、或近事女、或是可信浣衣之人，勿不用心，令衣有損。凡洗浣衣有五種利：除臭穢氣、蟣虱不生、身無瘙癢、能受染色、堪久受用。不洗衣者，翻成五失。著染色衣亦有五利：順聖形儀故、令離傲慢故、不受塵垢故、不生蟣虱故、觸時柔軟易將護故。過分浣衣有五種失：能令疾破故、不堪苦用故、受用勞心故、無益煩勞故、障諸善品故。著好染衣亦有五失：自長憍恣生他嫉心故、令他知是冶容好色故、能令求時多勞苦故、能障善品事故、過染損衣用不牢故。若過打時亦有五失，四過同前，五、過打損衣用不牢故。難陀苾芻過打衣故，佛言：「受用衣者，不應打不極打。若於施主得極打衣，有好光色柔壞而用。仍不壞者，或置露中摩使光失，或可以水灑浸而用，若用僧伽物亦應如是。」有釋準此，總不聽打。又有釋云：「若爾，但遮其打，何須云極打耶？」故知遮其過打，不遮其打。又復遣浣染打，遮非親尼不障餘者，即知衣有許打之義，如前所說。不依行者，鹹得對說惡作之罪。
取非親尼衣學處第五
佛在室
【現代漢語翻譯】 現代漢語譯本 擁有過多（的）物品，即使十三種生活必需品齊全，也會因為貪求更多貯藏而荒廢修行。
總結偈語說：
知曉（所需）量，知曉（使用）間隔， 思慮觀察，知曉（合適）時機， 知曉（所需）數量，受用衣物， 自利利他，兩相兼顧。
如果衣服需要清洗，有時自己洗，有時讓門徒、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）或者可信賴的洗衣人去洗，務必用心，不要讓衣服受損。凡是洗衣服有五種好處：去除臭味污穢、不生蟣虱、身體沒有瘙癢、能夠染色、可以長久使用。不洗衣服，反而有五種壞處。穿著染色的衣服也有五種好處：順應聖者的儀容、使人遠離傲慢、不沾染塵垢、不生蟣虱、觸感柔軟容易保護。過度清洗衣服有五種壞處：容易使衣服 जल्दी破損、不耐用、使用時費心、無益的煩勞、障礙各種善行。穿著過好的染色衣服也有五種壞處：增長自己的驕傲放縱，引起他人的嫉妒、使他人認為自己是妖艷好色、在尋求（好衣服）時會非常勞苦、能夠障礙善行、過度染色會損壞衣服使其不耐用。如果過度捶打衣服也有五種壞處，前四種壞處與過度清洗相同，第五種是過度捶打會損壞衣服使其不耐用。難陀（Nanda）比丘（Bhikkhu）因為過度捶打衣服，佛陀說：『受用衣服的人，不應該捶打或過度捶打。如果從施主那裡得到過度捶打的衣服，雖然有好的光澤和顏色，但已經變得脆弱，應該小心使用。如果仍然沒有損壞，可以放在露天摩擦使其失去光澤，或者用水灑濕浸泡后使用，如果使用僧伽（Samgha，僧團）的物品也應該這樣做。』有解釋根據這個，總的來說是不允許捶打。又有解釋說：『如果這樣，只是禁止過度捶打，何必說過度捶打呢？』所以知道禁止的是過度捶打，而不是禁止捶打。又派遣（他人）清洗染色捶打，禁止非親近的比丘尼，不障礙其他人，就知道衣服有允許捶打的意義，如前面所說。不按照這些做的，都犯對人說惡作（Dukkata，惡行）的罪。
取非親尼衣學處第五
佛陀在室羅伐城（Sravasti）...
【English Translation】 English version Possessing too much, even with the thirteen requisites for life complete, one wastes practice by greedily seeking more storage.
The summary verse says:
Know the quantity, know the intervals, Consider and discern the timing, Know the number, use clothing, Benefit yourself and others together.
If clothing needs washing, sometimes wash it yourself, sometimes send disciples, Upasakas (male lay devotees), Upasikas (female lay devotees), or trustworthy laundry persons to wash it, being sure to be mindful, lest the clothing be damaged. Washing clothes has five benefits: removing foul odors, preventing lice, the body has no itching, it can be dyed, and it can be used for a long time. Not washing clothes, on the contrary, has five disadvantages. Wearing dyed clothes also has five benefits: conforming to the appearance of the saints, causing one to be free from arrogance, not being stained by dust, not breeding lice, and being soft to the touch and easy to care for. Excessively washing clothes has five disadvantages: it can cause the clothes to break quickly, it is not durable, it is laborious to use, it is useless labor, and it obstructs all good qualities. Wearing good dyed clothes also has five disadvantages: it increases one's own pride and indulgence, causes jealousy in others, makes others think that one is coquettish and fond of beauty, it will be very laborious when seeking (good clothes), it can obstruct good deeds, and excessive dyeing damages the clothes and makes them not durable. If excessively beating clothes also has five disadvantages, the first four disadvantages are the same as excessive washing, and the fifth is that excessive beating damages the clothes and makes them not durable. Because the Bhikkhu Nanda excessively beat clothes, the Buddha said: 'One who uses clothes should not beat or excessively beat them. If one obtains excessively beaten clothes from a donor, although they have good luster and color, they have become fragile and should be used carefully. If they are still not damaged, they can be placed in the open air to rub them and lose their luster, or they can be sprinkled with water and soaked before use, and if using the Samgha's (community) property, it should also be done in this way.' Some explanations based on this, in general, do not allow beating. There is another explanation that says: 'If so, it is only forbidden to excessively beat, why say excessively beat?' So it is known that what is forbidden is excessive beating, not forbidden beating. Also, sending (others) to wash, dye, and beat, forbids non-intimate Bhikkhunis, and does not obstruct others, so it is known that clothing has the meaning of allowing beating, as mentioned earlier. Those who do not act according to these all commit the sin of Dukkata (misdeed) for speaking ill of others.
The Fifth Training Rule of Taking Clothes from Non-Intimate Bhikkhunis
The Buddha was in Sravasti...
羅伐城給孤獨園，鄔波難陀苾芻從嗢缽羅苾芻尼取賊施衣，其事同前譏嫌待緣煩惱，制斯學處。
「若復苾芻，從非親苾芻尼取衣者，除貿易，泥薩祇波逸底迦。」
言非親者，由於非親尼處取衣自濟不顧有無，若於親處懷顧念心，因制不聽非親處取。除貿易者、或以衣換，同體別體、或全酬價、或半價、或少或多、或劣或勝、或相似物，隨衣主意而貿易之，或觀彼意愍而為受。或為報恩、或為福德、或供養心，受皆無犯。又設非貿易作如是心，我當酬直，亦名換易。若為飾玩、若輕慢心、若矯誑意而貿易者，鹹得惡作。若無上下衣者應受。若過受者，便得捨墮。境想及疑，同前學處。或不對面取、或遣書等取、或衣不現前，鹹得惡作。無犯者，謂求寂女及學戒女、或施僧伽、或聽妙法情生欽重、或近圓時所有惠施、或酬價直、或共貿易、或知彼尼是福德者，彼以衣物置苾芻前：「我有餘衣現無闕乏，愿為受之。」作是言已，舍衣而去。或親友想、或暫用想，如斯等衣受皆無犯。
從非親居士居士婦乞衣學處第六
佛在室羅伐城給孤獨園時，鄔波難陀善能說法，諸俗男女深生敬信，有心供養，言許惠衣。既聞語已，往就其家，即為咒愿，強從索衣因生煩惱，令他不樂長自貪求，其事同前，由
【現代漢語翻譯】 現代漢語譯本： 在羅伐城給孤獨園，鄔波難陀（Upananda）比丘從嗢缽羅（Utpala）比丘尼處接受了偷盜來的佈施之衣，這件事和之前一樣引起了人們的批評和不滿，因此制定了這個學處。 『如果任何比丘從非親屬的比丘尼處接受衣服，除非是交易，否則構成泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』 這裡說的『非親屬』，是指從非親屬的比丘尼處接受衣服是爲了自己使用，不考慮對方是否有剩餘。如果是從親屬處接受，則會顧及對方的心情，因此制定了不準從非親屬處接受衣服的規定。『除非是交易』，指的是或者用衣服交換，同種或不同種類的衣服，或者全部付清價錢，或者付一半價錢，或者少付或多付，或者用劣質或優質的物品，或者用相似的物品交換，都根據施衣者的意願進行交易。或者看到對方可憐而接受。或者爲了報恩，或者爲了積攢福德，或者出於供養的心意而接受，這些情況都沒有犯戒。又假設不是交易，但心裡想著『我將來會付錢』，也算是交換。如果是爲了裝飾玩樂，或者出於輕慢的心，或者出於欺騙的意圖而進行交易，都構成惡作（Dukkata，惡作罪）。如果沒有上下身的衣服，可以接受。如果接受過多，就構成捨墮。關於邊界、想法和疑惑，與之前的學處相同。或者不是面對面接受，或者通過書信等方式接受，或者衣服沒有實際出現在面前，都構成惡作。沒有犯戒的情況包括：求寂女（Sramaneri，沙彌尼）和學戒女（Siksamana，式叉摩那），或者（比丘尼）佈施給僧團，或者聽聞妙法後心生敬重，或者在受具足戒時接受的佈施，或者付清了價錢，或者共同進行交易，或者知道那位比丘尼是有福德的人，她將衣物放在比丘面前說：『我有多餘的衣服，現在不缺少什麼，希望您能接受。』說完之後，就捨棄衣服離開了。或者認為是親友，或者只是暫時借用，像這樣的衣服接受都沒有犯戒。 從非親屬的居士或居士婦處乞衣學處第六 佛陀在室羅伐城（Sravasti）給孤獨園（Jetavana Anathapindika-arama）時，鄔波難陀（Upananda）善於說法，許多在家男女對他深生敬信，表示願意供養衣服。他聽到這些話后，就前往他們家中，為他們唸誦祝福，強行索要衣服，因此引起了人們的煩惱，使他們不高興，並且助長了自己的貪求，這件事和之前一樣，由於……
【English Translation】 English version: At Jetavana Monastery in Sravasti, Bhikkhu Upananda accepted a stolen robe offered by Bhikkhuni Utpala. This incident, like previous ones, caused criticism and dissatisfaction, leading to the establishment of this training rule. 'If any bhikkhu accepts a robe from a bhikkhuni who is not a relative, except in exchange, it is to be forfeited and confessed (Nissaggiya Pacittiya).' Here, 'not a relative' refers to accepting a robe from a bhikkhuni who is not a relative for one's own use, without considering whether the other person has enough. If it is accepted from a relative, one would consider the other person's feelings, hence the rule prohibiting accepting robes from non-relatives. 'Except in exchange' refers to exchanging with robes, of the same or different kinds, or paying the full price, or half the price, or less or more, or exchanging with inferior or superior goods, or with similar items, all according to the robe-giver's wishes. Or accepting out of compassion for the other person. Or accepting to repay a kindness, or to accumulate merit, or out of a spirit of offering, these situations are not offenses. Furthermore, supposing it is not an exchange, but one thinks, 'I will pay later,' it is also considered an exchange. If it is exchanged for decoration or play, or out of contempt, or with the intention to deceive, all constitute a wrong doing (Dukkata). If one does not have upper and lower robes, one may accept. If one accepts too much, it constitutes forfeiture and confession. Regarding boundaries, thoughts, and doubts, it is the same as the previous training rule. Or accepting not face-to-face, or accepting through letters, etc., or the robe not actually being present, all constitute a wrong doing. Situations without offense include: a female novice (Sramaneri) and a female trainee (Siksamana), or (the bhikkhuni) donating to the Sangha, or developing respect after hearing the wonderful Dharma, or offerings received at the time of full ordination, or paying the full price, or engaging in a joint exchange, or knowing that the bhikkhuni is a meritorious person, who places the robe in front of the bhikkhu and says, 'I have extra robes and do not lack anything now, I hope you can accept it.' After saying this, she leaves the robe and departs. Or thinking of her as a relative, or just borrowing temporarily, accepting robes like these is not an offense. The Sixth Training Rule: Begging for Robes from Laymen or Laywomen Who Are Not Relatives When the Buddha was at Jetavana Anathapindika-arama in Sravasti, Upananda was skilled in preaching, and many laymen and laywomen developed deep faith in him, expressing their willingness to offer robes. Upon hearing these words, he went to their homes, recited blessings for them, and forcibly demanded robes, thus causing annoyance to people, making them unhappy, and fostering his own greed. This incident, like previous ones, was due to...
過限廢闕、譏嫌煩惱，制斯學處。
「若復苾芻，從非親居士居士婦乞衣，除余時，泥薩祇波逸底迦。余時者，若苾芻奪衣、失衣、燒衣、吹衣、漂衣，此是時。」
言居士、居士婦者，簡余黃門，謂是男子女人，方得重罪；若是不男二根外道之類，但得惡作。言乞者，或自乞、或使人乞。言奪衣者，謂被賊奪，或他與衣后還卻索。言失衣者，謂失落、或忘處、或蟲鼠嚙傷。言燒衣者，或火燒、或灰汁壞。言吹衣者，謂風吹去。言漂衣者，謂水漂將。衣價、色、量，三種不同。價謂直五迦利沙波拏等。色謂青、黃、赤、白等。量謂五肘等。此中犯者，謂價量滿足，乞時惡作，得便本罪。于非親想疑等，準上應說。或現身相、或遣書等、或時減量、或乞經緯、或取時根轉、或出諂言、或詐欺人、或現異相、或苦言求覓者，鹹得惡作。無犯者，謂失奪等，或他施衣、或乞衣𦆠得小片物、或乞小片他與大段、或乞雨衣、或乞蚊幬、或為眾乞、或從非人傍生趣乞，咸悉無犯。
過量乞衣學處第七
佛在室羅伐城給孤獨園，六眾苾芻數被賊奪，因斯過分乞上下衣，事惱同前，制斯學處。
「若復苾芻，奪衣、失衣、燒衣、吹衣、漂衣，從非親居士、居士婦乞衣。彼多施衣，苾芻若須，應受上下二
【現代漢語翻譯】 現代漢語譯本： 越過限度，廢弛戒律，招致譏諷嫌惡和煩惱，因此制定這條學處。
『如果又有比丘，從非親屬的男居士或女居士那裡乞討衣服，除非有特殊情況，否則犯尼薩耆波逸提罪（Nissaggiya Pacittiya）。特殊情況是指，如果比丘的衣服被搶奪、遺失、燒燬、被風吹走、被水沖走，這些就是特殊情況。』
這裡說的居士、居士婦，是爲了排除黃門（沒有生殖能力的人），指的是男子和女人，這樣才會犯重罪；如果是不男之人、雙性人或者外道之類，只會犯惡作罪。這裡說的乞討，指自己乞討，或者派人乞討。這裡說的奪衣，指被盜賊搶走，或者別人給了衣服後來又索要回去。這裡說的失衣，指遺失、忘記放在哪裡、或者被蟲鼠咬壞。這裡說的燒衣，指被火燒燬、或者被堿水損壞。這裡說的吹衣，指被風吹走。這裡說的漂衣，指被水沖走。衣服的價格、顏色、數量，這三種情況有所不同。價格是指價值五個迦利沙波拏（Kahapanas）等。顏色是指青色、黃色、紅色、白色等。數量是指五肘等。這裡所說的犯戒，是指價格和數量都滿足，乞討時犯惡作罪，得到衣服就犯根本罪。對於認為是非親屬、懷疑是非親屬等情況，參照上面所說的處理。或者顯現某種姿態、或者派人送信等、或者減少數量、或者乞討經緯線、或者改變乞討的時間、或者說諂媚的話、或者欺騙人、或者顯現奇異的姿態、或者用痛苦的言語來請求，都會犯惡作罪。沒有犯戒的情況是指，衣服被搶奪或遺失等，或者別人施捨衣服、或者乞討衣服的邊角料得到小塊物品、或者乞討小塊布料別人給了一大塊、或者乞討雨衣、或者乞討蚊帳、或者為大眾乞討、或者從非人或傍生道（動物）乞討，這些情況都沒有犯戒。
過量乞衣學處第七
佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana Anathapindika-arama），六群比丘（The Group of Six monks）多次被盜賊搶奪，因此過分地乞討上下衣，事情和之前一樣令人煩惱，因此制定這條學處。
『如果又有比丘，衣服被搶奪、遺失、燒燬、被風吹走、被水沖走，從非親屬的男居士或女居士那裡乞討衣服。他們大量施捨衣服，比丘如果需要，應該接受上下兩件。』
【English Translation】 English version: Transgressing limits, abandoning precepts, inviting ridicule, aversion, and vexation, therefore this training rule is established.
'If again, a Bhikkhu, asks for robes from a non-relative layman or laywoman, except at the proper time, it is to be forfeited and confessed (Nissaggiya Pacittiya). The proper time is when a Bhikkhu's robe is robbed, lost, burnt, blown away, or washed away; this is the proper time.'
Here, 'layman' and 'laywoman' are to exclude eunuchs, referring to men and women, so that a serious offense is committed; if it is a hermaphrodite, a person with two sets of organs, or a heretic, only a Dukkhata (offense of wrong-doing) is committed. 'Asking' means asking oneself or sending someone to ask. 'Robbed' means robbed by thieves, or given clothes that are later demanded back. 'Lost' means lost, forgotten, or damaged by insects or rodents. 'Burnt' means burnt by fire or damaged by alkaline water. 'Blown away' means blown away by the wind. 'Washed away' means carried away by water. The price, color, and quantity of the robe are three different aspects. Price refers to the value of five Kahapanas (Kahapanas), etc. Color refers to blue, yellow, red, white, etc. Quantity refers to five cubits, etc. Here, committing an offense means that the price and quantity are met, committing a Dukkhata when asking, and committing the original offense upon obtaining the robe. Regarding thinking it is a non-relative, suspecting it is a non-relative, etc., it should be handled according to the above. Or showing a certain appearance, or sending a letter, etc., or reducing the quantity, or asking for warp and weft, or changing the time of asking, or speaking flattering words, or deceiving people, or showing strange appearances, or seeking with bitter words, all incur a Dukkhata. No offense is committed when the robe is robbed or lost, etc., or when someone donates a robe, or when asking for scraps of cloth and getting small pieces, or when asking for small pieces of cloth and someone gives a large piece, or when asking for a raincoat, or when asking for a mosquito net, or when asking for the Sangha (community), or when asking from non-humans or animals; in all these cases, no offense is committed.
The Seventh Training Rule on Asking for Robes in Excess
The Buddha was in Jetavana Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti). The Group of Six monks (The Group of Six monks) were repeatedly robbed by thieves, and therefore excessively asked for upper and lower robes. The matter was as troublesome as before, so this training rule was established.
'If again, a Bhikkhu, whose robe is robbed, lost, burnt, blown away, or washed away, asks for robes from a non-relative layman or laywoman, and they give robes in abundance, the Bhikkhu, if he needs them, should accept two robes, an upper and a lower.'
衣。若過受者，泥薩祇波逸底迦。」
言施者，謂重重施、慇勤施、真心施、詐心施、勝心施、劣心施、期心施、隨順施、不順施、自財施、他財施、共他施、去時施、還時施、瞋心施、喜心施、串習施、不串施、現相施、自言施、遣他施、自手施，此等施相，據施主心，有斯差別。隨順施、詐心施、瞋心施，乞得之時，得惡作罪，余皆本罪。言上下衣者，有其二種：一、苾芻上下衣。上者僧伽胝，橫五肘、豎三肘；下者是裙，橫五肘豎、二肘。二、俗人上下衣。上者，長十一肘、闊三肘；下者，長七肘、闊二肘。有云：「下者謂裙及僧腳崎，上者謂三法衣。」若乞苾芻上下衣、或乞俗人上下衣，各依量，得者無犯。若過量求者，乞時得惡作；入手，犯捨墮。若乞俗人上下衣，縱少不足，不應更乞；若更乞者得罪。若有盈長不須還主。若乞苾芻上下衣，不足者，應須更乞；若長應還，若不還者得捨墮罪。
知俗人許與衣就乞學處第八
佛在室羅伐城給孤獨園，時鄔波難陀于俗人處強索衣價，施主俯仰情不得已，買物與之，其事同前。過限待緣譏嫌煩惱，制斯學處。
「若復苾芻，有非親居士、居士婦，共辦衣價，當買如是清凈衣，與某甲苾芻及時應用。此苾芻先不受請，因他告知，便詣彼家
【現代漢語翻譯】 現代漢語譯本：如果接受超過限額的佈施，就觸犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。
關於佈施者，有種種佈施：重複佈施、慇勤佈施、真心佈施、詐心佈施、勝心佈施、劣心佈施、期心佈施、隨順佈施、不順佈施、用自己的財物佈施、用他人的財物佈施、共同佈施、離去時佈施、回來時佈施、嗔恨心佈施、歡喜心佈施、串習佈施、不串習佈施、顯現外相的佈施、自己說要佈施、派遣他人佈施、親手佈施。這些佈施的形態，根據佈施者的心念，有這樣的差別。隨順佈施、詐心佈施、嗔恨心佈施，在乞求得到的時候，會得到惡作罪，其餘的都是本罪。關於上下衣，有兩種：一是比丘（Bhikkhu，出家男眾）的上下衣。上衣是僧伽胝（Sanghati，大衣），橫五肘、豎三肘；下衣是裙，橫五肘、豎二肘。二是俗人的上下衣。上衣，長十一肘、寬三肘；下衣，長七肘、寬二肘。有人說：『下衣是指裙和僧腳崎（Samghati，不確定，可能是指一種下裙或褲子），上衣是指三法衣（Ticivara，比丘所持的三件袈裟）。』如果乞求比丘的上下衣、或乞求俗人的上下衣，各自按照尺寸，得到就沒有犯戒。如果超過尺寸乞求，乞求時得到惡作罪；入手，就犯捨墮罪。如果乞求俗人的上下衣，即使少了不足，也不應該再乞求；如果再乞求就得罪。如果有多餘的長度，不需要還給施主。如果乞求比丘的上下衣，不足的，應該需要再乞求；如果長了應該歸還，如果不歸還就得捨墮罪。
知俗人允許給予衣服就乞求學處第八
佛在室羅伐城（Savatthi）給孤獨園（Jetavana），當時鄔波難陀（Upananda）在俗人處強行索要衣價，施主勉強答應，情不得已，買東西給他，這件事和之前一樣。超過限度等待因緣，引起譏嫌煩惱，因此制定這個學處。
『如果又有比丘（Bhikkhu，出家男眾），有非親屬的居士（居士，在家信徒，男性）、居士婦（居士婦，在家信徒，女性），共同辦理衣價，應當購買這樣清凈的衣服，給某甲比丘（Bhikkhu，出家男眾）及時應用。』這位比丘（Bhikkhu，出家男眾）先前沒有接受邀請，因為他人告知，便前往他們家
【English Translation】 English version: 'If one receives more than the allowed amount of cloth, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).'
Regarding the givers, there are various types of giving: repeated giving, diligent giving, sincere giving, deceitful giving, superior giving, inferior giving, giving with expectation, giving in accordance, giving not in accordance, giving with one's own wealth, giving with others' wealth, giving jointly, giving when leaving, giving when returning, giving with anger, giving with joy, habitual giving, non-habitual giving, giving with outward display, giving by one's own word, sending others to give, giving with one's own hand. These forms of giving, according to the giver's intention, have such differences. Giving in accordance, deceitful giving, giving with anger, when obtained through begging, result in a Dukkhata (offense of wrong-doing); the rest are original offenses. Regarding the upper and lower garments, there are two types: first, the upper and lower garments of a Bhikkhu (monk). The upper garment is the Sanghati (outer robe), five spans wide and three spans long; the lower garment is the skirt, five spans wide and two spans long. Second, the upper and lower garments of a layperson. The upper garment is eleven spans long and three spans wide; the lower garment is seven spans long and two spans wide. Some say: 'The lower garment refers to the skirt and Samghati (possibly a type of lower skirt or pants), the upper garment refers to the Ticivara (the three robes held by a Bhikkhu).』 If one begs for the upper and lower garments of a Bhikkhu or begs for the upper and lower garments of a layperson, each according to the measurement, there is no offense in obtaining them. If one begs for more than the measurement, one incurs a Dukkhata (offense of wrong-doing) when begging; upon receiving it, one commits a Nissaggiya (offense entailing forfeiture). If one begs for the upper and lower garments of a layperson, even if it is less than needed, one should not beg again; if one begs again, one commits an offense. If there is excess length, it need not be returned to the owner. If one begs for the upper and lower garments of a Bhikkhu, if it is insufficient, one should beg again; if it is too long, it should be returned, and if it is not returned, one commits a Nissaggiya (offense entailing forfeiture).
The eighth training rule concerning knowing that a layperson has permitted the giving of robes and then begging.
The Buddha was in Jetavana (Jetavana monastery) in Savatthi (city). At that time, Upananda (name of a monk) forcibly demanded the price of robes from a layperson, and the donor reluctantly agreed, having no choice but to buy something for him. The matter was the same as before. Exceeding the limit and waiting for conditions caused criticism and annoyance, so this training rule was established.
'If again, a Bhikkhu (monk), has non-relatives, a lay man (male lay follower), or a lay woman (female lay follower), jointly arrange for the price of robes, intending to buy such pure robes, for a certain Bhikkhu (monk) for timely use.' This Bhikkhu (monk) had not previously accepted the invitation, but because someone informed him, he went to their house.
，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。」
言衣價者，謂貝齒金銀。買者，非乞得物。言如是衣者，謂價直五迦利沙波拏，乃至五十迦利沙波拏、或青色等、或長五肘，乃至五十肘。言清凈者，謂非駝毛緂等，由體不堪為衣用故。言及時者，謂順苾芻須用之時、或順苾芻開畜之時。言先不受請者，未曾言請。言善哉仁者，即是讚歎勸喻之辭。言為好者，更求勝大，謂價色及量悉皆精妙。若過量求乞時，惡作；入手，捨墮。未近圓時已興方便，近圓之後方始獲財，準前應說。無犯者，若從天等乞、或乞縷𦆠及小帛片等無犯。
勸共作衣學處第九
「若復苾芻，有非親居士、居士婦，各辦衣價，當買如是清凈衣，與某甲苾芻。此苾芻先不受請，因他告知，便詣彼家作如是語：『善哉仁者！為我所辦衣價，可共買如是清凈衣及時與我，為好故。』若得衣者，泥薩祇波逸底迦。」
此之學處緣罪同前，然由夫婦二人別出衣價，欲各買上衣持施苾芻，苾芻勸令合作一衣，以此為異。
過限索衣學處第十
佛在室羅伐城給孤獨園，時王舍城大臣名勃里沙哥羅，因有商客遂寄衣價與鄔波難陀。聞已往取，持付餘人，復從強
【現代漢語翻譯】 現代漢語譯本： 說這樣的話：『善哉仁者！爲了我所準備的買衣服的錢，可以買這樣清凈的衣服及時給我，爲了更好。』如果得到衣服，就犯泥薩祇波逸底迦罪。 所說的『衣價』，是指貝齒、金銀。『買』，不是乞討得來的東西。所說的『這樣的衣服』，是指價值五迦利沙波拏（Karshapana，古印度貨幣單位），乃至五十迦利沙波拏，或者青色等顏色，或者長五肘，乃至五十肘。所說的『清凈』，是指不是駝毛緂（一種粗厚的毛織物）等，因為材質不堪用來做衣服。所說的『及時』，是指順應比丘需要使用的時候，或者順應比丘開許儲蓄的時候。所說的『先前沒有接受邀請』，是指未曾說過邀請的話。所說的『善哉仁者』，就是讚歎勸喻的言辭。所說的『爲了更好』，是更求殊勝宏大，指價格、顏色及尺寸都精妙。如果過量求乞的時候，犯惡作罪；入手，犯捨墮罪。未受具足戒時已經開始籌劃，受具足戒之後才開始獲得財物，按照前面的說法處理。沒有犯戒的情況：如果從天人等處乞討，或者乞討線、棉絮及小塊布帛等，沒有犯戒。 勸共作衣學處第九 『如果又有比丘，有非親屬的居士、居士婦，各自準備了買衣服的錢，應當買這樣清凈的衣服，給某甲比丘。這位比丘先前沒有接受邀請，因為他人告知，便前往他們家說這樣的話：『善哉仁者！爲了我所準備的買衣服的錢，可以共同買這樣清凈的衣服及時給我，爲了更好。』如果得到衣服，就犯泥薩祇波逸底迦罪。』 這個學處的緣起和罪名與前面相同，但是因為夫婦二人分別拿出買衣服的錢，想要各自買上好的衣服佈施給比丘，比丘勸他們合起來做一件衣服，以此為不同。 過限索衣學處第十 佛在室羅伐城（Shravasti）給孤獨園（Jetavana），當時王舍城（Rajagriha）的大臣名叫勃里沙哥羅（Brishagokara），因為有商客，於是寄了買衣服的錢給鄔波難陀（Upananda）。（鄔波難陀）聽說后前去拿取，拿去給了其他人，又從強
【English Translation】 English version: Saying such words: 'Excellent benevolent one! With the money prepared for me to buy clothes, you can buy such pure clothes and give them to me in time, for the better.' If he obtains the clothes, it is a Nissaggiya Pacittiya. The 'price of clothes' refers to cowrie shells, gold, and silver. 'Buying' means not obtaining things through begging. 'Such clothes' refers to those worth five Karshapanas (ancient Indian currency unit), up to fifty Karshapanas, or of colors such as blue, or five spans long, up to fifty spans. 'Pure' means not made of camel hair felt, etc., because the material is not suitable for use as clothing. 'In time' means according to the time when the Bhikshu needs to use it, or according to the time when the Bhikshu is allowed to store it. 'Previously not having received an invitation' means not having spoken words of invitation. 'Excellent benevolent one' is a term of praise and exhortation. 'For the better' means seeking something more superior and grand, referring to the price, color, and size being exquisite. If he begs excessively, he commits a Dukkhata offense; upon receiving it, he commits a Nissaggiya Pacittiya offense. If he started planning before receiving full ordination, and only obtained the wealth after receiving full ordination, it should be handled according to the previous explanation. There is no offense if he begs from Devas (gods) etc., or begs for threads, cotton, and small pieces of cloth, etc. The Ninth Training Rule on Encouraging Jointly Made Clothes 'If again, a Bhikshu has a non-relative householder or householder's wife, each preparing the price of clothes, intending to buy such pure clothes to give to a certain Bhikshu. This Bhikshu, not having previously received an invitation, goes to their house after being informed by others and says such words: 'Excellent benevolent one! With the money prepared for me to buy clothes, you can jointly buy such pure clothes and give them to me in time, for the better.' If he obtains the clothes, it is a Nissaggiya Pacittiya.' The cause and offense of this training rule are the same as before, but it differs in that the husband and wife each contribute money to buy clothes, wanting to each buy excellent clothes to donate to the Bhikshu, and the Bhikshu encourages them to make one piece of clothing together. The Tenth Training Rule on Asking for Clothes Beyond the Limit The Buddha was in Jetavana (Jetavana) in Shravasti (Shravasti). At that time, a minister of Rajagriha (Rajagriha) named Brishagokara (Brishagokara), because there were merchants, sent the price of clothes to Upananda (Upananda). (Upananda), having heard of it, went to take it, gave it to others, and again from a strong
索。彼人有事須赴眾集，苾芻不許，遂即取價相還。由去違時，遂乖眾制，被罰六十迦利沙波拏。取不凈財不護他意致生惱亂，因受不凈財事同前煩惱，制斯學處。
「若復苾芻，若王、若大臣、婆羅門、居士等，遣使為苾芻送衣價。彼使持衣價至苾芻所白言：『大德！此物是某甲王、大臣、婆羅門、居士等遣我送來，大德哀愍為受是。』苾芻語彼使言：『仁！此衣價我不應受，若得順時凈衣應受。』彼使白言：『大德！有執事人不？』須衣苾芻言：『有，若僧凈人、若鄔波索迦，此是苾芻執事人。』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令其披服。』彼使善教執事人已，還至苾芻所白言：『大德！所示執事人我已與衣價，得清凈衣應受。』苾芻須衣，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，是苾芻應隨彼送衣價處，若自往、若遣可信人往報言：『仁為某甲苾芻送衣價，彼苾芻竟不得衣，仁應知勿令失此是時。』」
王者，謂灌頂王。大臣者，謂親輔佐國政。波羅門者，是貴種。居士者，謂諸貴人。等者，謂城內外
【現代漢語翻譯】 現代漢語譯本： 此事源於一位比丘（Bhikkhu，佛教僧侶）因有事需要參加集會，但被其他比丘阻止，於是他退還了收取的費用。由於離開的時間不合適，違反了僧團的規定，因此被罰款六十迦利沙波拏（Karshapana，古代貨幣單位）。收取不凈財物，不顧及他人的意願，導致產生煩惱，因為接受不凈財物的事情與之前的煩惱類似，所以制定了這個學處（Siksa-pada，戒條）。 『如果又有比丘，無論是國王（Raja，擁有統治權的君主）、大臣（Mahamatra，輔佐國王處理政務的官員）、婆羅門（Brahmana，印度教祭司階層）、居士（Grhapati，在家信徒）等，派遣使者為比丘送來購買衣服的錢。使者帶著買衣服的錢來到比丘處，稟告說：『大德（Bhadanta，對僧侶的尊稱）！這些財物是某某國王、大臣、婆羅門、居士等派我送來的，希望大德慈悲接受。』比丘告訴使者說：『仁者（Arya，對人的尊稱）！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，我才能接受。』使者問：『大德！有執事人（Kappiya-karaka，處理僧侶事務的人）嗎？』需要衣服的比丘說：『有，無論是僧團的凈人（Kappiya，可以為僧侶處理事務的在家信徒）、還是優婆塞（Upasaka，男居士），這些人都是比丘的執事人。』使者前往執事人處，把買衣服的錢交給他們，並說：『你可以用這些錢買合時宜的清凈衣服，送給某某比丘，讓他穿。』使者好好地教導了執事人後，回到比丘處稟告說：『大德！您指示的執事人我已經把買衣服的錢交給他了，得到清凈的衣服您就可以接受了。』比丘需要衣服，應該前往執事人處，兩次或三次提醒他們，告訴他們：『我需要衣服。』如果得到衣服就好，如果得不到，就四次、五次、六次前往那裡，默默地在附近等待。如果四次、五次、六次得到衣服就好；如果得不到衣服，超過這個次數再去索要衣服，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。如果最終沒有得到衣服，這位比丘應該到送衣服錢的地方，或者自己去，或者派可靠的人去告知他們：『仁者為某某比丘送來買衣服的錢，但那位比丘最終沒有得到衣服，您應該知道，不要讓這些錢白白損失。』 國王，指的是灌頂王（Abhiseka-raja，經過加冕的國王）。大臣，指的是親自輔佐處理國家政務的官員。婆羅門，是高貴的種姓。居士，指的是各位貴人。『等』，指的是城裡城外的人。
【English Translation】 English version: The matter arose because a Bhikkhu (Buddhist monk) had business requiring him to attend an assembly, but he was prevented by other Bhikkhus, so he returned the fee he had received. Because his departure was untimely, he violated the monastic rules and was fined sixty Karshapanas (ancient currency unit). Receiving impure goods, disregarding the intentions of others, and causing disturbance, because the matter of receiving impure goods was similar to the previous trouble, this Siksa-pada (rule of training) was established. 『If again a Bhikkhu, whether a king (Raja, a monarch with ruling power), a minister (Mahamatra, an official assisting the king in handling state affairs), a Brahmana (Hindu priestly class), a householder (Grhapati, a lay devotee), etc., sends a messenger to deliver the price of robes to the Bhikkhu. The messenger, bringing the price of robes, goes to the Bhikkhu and reports: 『Venerable Sir (Bhadanta, an honorific for monks)! These goods are sent by such-and-such a king, minister, Brahmana, householder, etc., who have sent me to deliver them; may the Venerable Sir have compassion and accept them.』 The Bhikkhu tells the messenger: 『Friend (Arya, a respectful term for a person)! I should not accept this price of robes; if I can obtain a timely, pure robe, I should accept it.』 The messenger asks: 『Venerable Sir! Is there a steward (Kappiya-karaka, someone who handles affairs for monks)?』 The Bhikkhu who needs a robe says: 『Yes, whether a Kappiya (a lay devotee who can handle affairs for monks) of the Sangha (monastic community), or an Upasaka (male lay devotee), these are the Bhikkhu』s stewards.』 The messenger goes to the steward, gives him the price of robes, and says: 『You can use this price of robes to buy a timely, pure robe and give it to such-and-such a Bhikkhu for him to wear.』 The messenger, having well instructed the steward, returns to the Bhikkhu and reports: 『Venerable Sir! I have given the price of robes to the steward you indicated; you should accept the pure robe when you get it.』 The Bhikkhu who needs a robe should go to the steward, remind him two or three times, and tell him: 『I need a robe.』 If he gets the robe, that is good; if he does not get it, he should go there four, five, or six times, silently waiting nearby. If he gets the robe after four, five, or six times, that is good; if he does not get the robe, and goes to ask for the robe more than that, he commits a Nissaggiya Pacittiya (an offense requiring expiation). If he ultimately does not get the robe, that Bhikkhu should go to the place where the price of robes was sent, either going himself or sending a reliable person to inform them: 『Friend, you sent the price of robes for such-and-such a Bhikkhu, but that Bhikkhu ultimately did not get the robe; you should know this, and do not let the money be wasted.』 King refers to an Abhiseka-raja (a crowned king). Minister refers to an official who personally assists in handling state affairs. Brahmana is a noble caste. Householder refers to various noble people. 『Etc.』 refers to people inside and outside the city.
人。言此衣價我不應受者，何謂不應？謂諸苾芻不應自作，一國之主及半國王等，亦不受畜金銀寶等，谷粟、米豆、村園、奴婢、牛羊、車乘，此金銀等僧伽應受，別人不應受。若田地園囿亦合衆畜，應與寺家凈人及餘俗人，計分徴課以供僧伽。若使凈人及傭作人自作田者，所有穀麥菜蔬果實並皆不凈，苾芻不應食。又銅盤、銅碗、釜鑊、甕器，咸是僧伽，非別人畜。若須守護，應差掌器具人，隨時摩拭勿令黑壞。若僧伽器物分與別人，受用無犯。若諸苾芻畜私銅器者，得惡作罪。匙及飲水器、並安鹽盤子、衣缽、臥具、病藥所須，別人應畜。言僧伽凈人者，謂寺家凈人。鄔波索迦者，謂受三歸及五學處。言默然住者，有四住處，為六詰問。何謂四處？一、廠處；二、舍處；三、田處；四、店處。廠謂于中作瓦器等，及剃髮處。舍謂居宅。田謂谷蔗。田中店謂賣貨之處。言六詰問者，謂掌衣價人見苾芻來，作如是語：「仁何故來？仁極善來！應坐此座、應食此餅、應啖此餅、應飲此漿。」苾芻聞已尋聲答言：「為衣故來。」一一言時，若尋聲疾答，令彼無暇作余言者，名不圓滿詰問。若緩答時，令他得作余語者，名圓滿詰問。言遣可信者，謂弟子門人。此中犯者，若王臣送衣價來，不付凈人，自受者，犯捨墮。若三語
六默不得衣時，更欲從索，初便惡作，語得墮罪，得衣犯舍。有云：「雖自不設方便，餘人為索，信而不遮，得罪如上。」若執事人報云：「仁今可取衣直。」苾芻應言：「我已舍訖，宜還本主。」若云：「仁可取衣，我當語彼。」取時無犯。苾芻不作如是次第求衣，犯墮。若以不實等事詰彼而索衣價，及不報主知，皆得惡作。若三處並人過數索，得衣者，犯捨墮。若三處並非人過數，得衣者，犯惡作罪。若以人雜非人，總有八句，罪有輕重具如廣文。
攝頌曰：
三處人為一， 三句人各二， 三非人為一， 三句兩非人。 斯皆準義知， 總成於八句， 依教成非犯， 過索罪便生。
若苾芻從人乞衣價時，得惡作，得便捨墮。若從非人或龍乞衣價時，得惡作，得便犯舍。若遣使書印乞衣價時，得惡作，得亦犯舍。若有俗人為苾芻以衣價寄外道及非人，如是乃至更互相望等，若過索時得惡作，得便捨墮。無犯者皆依數求得、或善方便而從索得。若索衣價時應作如是語：「先所與物可見相還，我今衣服現有闕少。」
攝頌曰：
高世耶純黑， 分六尼師但， 擔毛浣金銀， 納質並賣買。
用野蠶絲作敷具學處第十一
佛在室羅伐城給孤獨園，時諸苾
【現代漢語翻譯】 現代漢語譯本：如果六個比丘沒有得到衣服的時候，進一步去索取，一開始就造作惡業，說了會讓人墮落的話，就犯了墮罪（Dukkrida）。得到衣服就犯了捨墮（Nissaggiya Pacittiya）。有人說：『即使自己不設定方便，其他人為他索取，相信而不阻止，得到的罪過和上面一樣。』如果執事的人報告說：『您現在可以拿取衣服的價值。』比丘應該說：『我已經捨棄完畢，應該歸還給原來的主人。』如果（執事的人）說：『您可以拿取衣服，我當告訴他們。』拿取的時候沒有犯戒。比丘不按照這樣的次第求取衣服，就犯了墮罪。如果用不真實等事情詰問他們而索取衣服的價錢，以及不報告主人知道，都會得到惡作罪（Dukkrida）。如果在三個地方都超過人數索取，得到衣服的人，犯捨墮。如果在三個地方都不是超過人數索取，得到衣服的人，犯惡作罪。如果用人和非人混雜，總共有八句，罪的輕重具體如廣文所說。
總結偈語說：
三個地方人為一， 三句人各二， 三個非人為一， 三句兩非人。 這些都按照意義理解， 總共成為八句， 依照教導成為非犯， 超過索取罪就產生。
如果比丘從人乞討衣服的價錢時，得到惡作罪，得到（價錢）就犯捨墮。如果從非人或者龍乞討衣服的價錢時，得到惡作罪，得到（價錢）就犯舍。如果派遣使者書信印章乞討衣服的價錢時，得到惡作罪，得到（價錢）也犯舍。如果有俗人為比丘用衣服的價錢寄存在外道以及非人那裡，像這樣乃至互相期望等，如果超過索取的時候得到惡作罪，得到（價錢）就犯捨墮。沒有犯戒的情況都是依照數量求得，或者用好的方便而從（他們那裡）索取得到。如果索取衣服價錢的時候應該這樣說：『先前所給的東西可以看見並歸還，我現在衣服現有缺少。』
總結偈語說：
高世耶（Koseyya）純黑， 分六尼師但（nisidana）， 擔毛浣金銀， 納質並賣買。
用野蠶絲作敷具學處第十一
佛在室羅伐城（Savatthi）給孤獨園（Jetavana），當時諸位比丘...
【English Translation】 English version: If six Bhikkhus (monks) have not received robes and further request them, they commit an evil deed from the beginning, and if they speak words that cause others to fall, they commit a Dukkrida (offense of wrong-doing). If they receive the robes, they commit a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). Some say: 'Even if one does not create the means oneself, if others request on their behalf, and one believes and does not prevent it, the offense is the same as above.' If the person in charge reports: 'You may now take the value of the robes,' the Bhikkhu should say: 'I have already relinquished them, and they should be returned to the original owner.' If (the person in charge) says: 'You may take the robes, and I will tell them,' there is no offense in taking them. If a Bhikkhu does not request robes in this order, he commits a Pacittiya (offense requiring expiation). If one questions them with untrue matters and demands the price of the robes, and does not inform the owner, one commits a Dukkrida. If one exceeds the number of people in all three places when requesting, the person who receives the robes commits a Nissaggiya Pacittiya. If one does not exceed the number of people in all three places, the person who receives the robes commits a Dukkrida. If one mixes humans and non-humans, there are a total of eight sentences, and the severity of the offense is as described in the extensive text.
The summary verse says:
Three places, humans as one, Three sentences, each with two humans, Three non-humans as one, Three sentences, two non-humans. These are all understood according to meaning, Altogether forming eight sentences, Following the teachings, it becomes non-offense, Exceeding the request, the offense arises.
If a Bhikkhu begs for the price of robes from a person, he commits a Dukkrida, and if he obtains (the price), he commits a Nissaggiya Pacittiya. If he begs for the price of robes from a non-human or a Naga (dragon), he commits a Dukkrida, and if he obtains (the price), he commits a Nissaggiya. If he sends a messenger with a letter and seal to beg for the price of robes, he commits a Dukkrida, and if he obtains (the price), he also commits a Nissaggiya. If a layperson entrusts the price of robes to heretics and non-humans on behalf of a Bhikkhu, and so on, even expecting something in return, if one exceeds the request, one commits a Dukkrida, and if one obtains (the price), one commits a Nissaggiya Pacittiya. There is no offense in obtaining according to the number requested, or by using good means to request from (them). If one requests the price of robes, one should say: 'The things given previously can be seen and returned, and my robes are currently lacking.'
The summary verse says:
Koseyya (silk) pure black, Divide six Nisidana (sitting cloths), Carry wool, wash gold and silver, Accept deposits and sell.
The eleventh training rule regarding using wild silkworm silk to make sitting cloths
The Buddha was in Jetavana (Jeta's Grove) in Savatthi (Sravasti), at that time the Bhikkhus...
芻用高世耶繭絲而為敷具，殺諸生命，增長貪求，廢自善品，損他正信。由臥具事過分廢闕，譏嫌待緣煩惱，制斯學處。
「若復苾芻，用新高世耶絲綿作敷具者，泥薩祇波逸底迦。」
言新者，有二種新：一謂新造，二謂新得。此據新造高世耶者，謂純高世耶蠶絲。言敷具者，謂是臥褥。此有二種：一者貯褥；二者捍成。此敷具言，二種皆取。下之三戒，咸據捍成。作者，一、自作；二、使人作。為求好故、為堅牢故、為換易故，若一繭或小團、或大聚、或披或擘、或以弓彈乃至未成，但得輕罪，竟得捨墮。高世耶高世耶想疑，得捨墮罪。非高世耶作高世耶想疑，得墮，不應舍。于高世耶非高世耶想無犯。若作未成而捨棄、若為他、若兩人共作、若毛、若麻纻、若不凈物而和雜者，自作使人，鹹得輕罪。無犯者，若得已成、或他已用、或修故物、或他施高世耶衣、或施高世耶絲令他為織、或於其處高世耶絲綿易得者無犯。或他告言：「我為仁作高世耶衣。」意欲得故默而不止，遂貪心故，得惡作罪。
用純黑羊毛作敷具學處第十二
佛在室羅伐城給孤獨園，時諸苾芻多求黑羊毛作新敷具。由愛上色復求細軟，廢業長貪遮無益故。事惱同前，制斯學處。
「若復苾芻，用純黑羊毛作新
【現代漢語翻譯】 現代漢語譯本：比丘不應該使用昂貴的新蠶絲製作臥具，因為這會導致殺害生命，增長貪慾，荒廢自身的善行，損害他人的正信。由於臥具的事情過度而導致過失，招致譏嫌，增長煩惱，因此制定此學處。
『如果又有比丘，使用新的昂貴的蠶絲製作臥具，犯泥薩祇波逸底迦罪。』
所謂『新』，有兩種新：一是新制作的，二是新獲得的。這裡指的是新制作的昂貴蠶絲，即純粹的蠶絲。所謂『敷具』，指的是臥褥。這有兩種：一種是裝填的褥子；另一種是捶打成型的。這裡的『敷具』，兩種都包括。下面的三條戒律，都指的是捶打成型的。『作者』，一是自己製作；二是使人制作。爲了追求好的、爲了堅固的、爲了換取的緣故，如果取一個蠶繭或小團、或大堆，或剝開或分開，或用弓彈，乃至沒有完成，但得輕罪，完成則得捨墮罪。認為是高世耶（Koseya，蠶絲）而實際是高世耶，或者懷疑是高世耶，得捨墮罪。不是高世耶而認為是高世耶，或者懷疑是高世耶，得墮罪，但不應捨棄。對於高世耶，認為不是高世耶，沒有犯戒。如果製作未完成而捨棄，或者爲了他人，或者兩人共同製作，或者用毛、麻、苧麻、或者不凈之物混合，自己製作或使人制作，都得輕罪。沒有犯戒的情況是，如果得到已經完成的、或者他人已經用過的、或者修理舊物、或者他人佈施高世耶衣服、或者佈施高世耶絲讓他人為其織造、或者在那個地方高世耶絲綿容易獲得，就沒有犯戒。或者他人告知說：『我為仁者製作高世耶衣服。』意欲得到而默不制止，於是貪心生起，得惡作罪。
用純黑羊毛作敷具學處第十二
佛陀在室羅伐城（Sravasti）給孤獨園（Jetavana）時，眾比丘大多尋求黑羊毛製作新的敷具。由於喜愛上等的顏色又追求細軟，荒廢修行，增長貪慾，遮止無益之事，事情的困擾與之前相同，因此制定此學處。
『如果又有比丘，使用純黑羊毛製作新的』
【English Translation】 English version: A Bhikkhu should not use expensive new Koseya (silk) to make bedding, because this leads to killing lives, increasing greed, neglecting one's own good deeds, and harming others' correct faith. Due to the excessive matter of bedding leading to faults, inviting criticism, and increasing afflictions, this training rule is established.
'If again, a Bhikkhu uses new, expensive Koseya (silk) to make bedding, it is a Nissaggiya Pacittiya offense.'
The term 'new' has two meanings: newly made and newly obtained. Here, it refers to newly made Koseya (silk), which is pure silk. The term 'bedding' refers to mattresses. There are two types: stuffed mattresses and felted mattresses. The term 'bedding' here includes both types. The following three precepts all refer to felted mattresses. 'Maker' refers to either making it oneself or having someone else make it. For the sake of seeking good quality, for the sake of durability, or for the sake of exchange, if one takes a silkworm cocoon, whether a small clump or a large pile, whether peeling or separating it, or using a bow to fluff it, even if it is not completed, one incurs a minor offense; if completed, one incurs a Nissaggiya offense. Thinking it is Koseya (silk) when it is Koseya (silk), or doubting that it is Koseya (silk), incurs a Nissaggiya offense. Thinking it is Koseya (silk) when it is not Koseya (silk), or doubting that it is Koseya (silk), incurs a Pacittiya offense, but it should not be forfeited. Thinking it is not Koseya (silk) when it is Koseya (silk), there is no offense. If the making is not completed and it is discarded, or it is for someone else, or two people make it together, or it is mixed with wool, hemp, ramie, or impure substances, whether made oneself or by someone else, one incurs a minor offense. There is no offense if one obtains something already made, or someone else has already used it, or repairing old items, or someone donates Koseya (silk) clothing, or donates Koseya (silk) threads for someone to weave it, or Koseya (silk) threads are easily obtained in that place. Or someone tells you: 'I will make Koseya (silk) clothing for you.' Intending to obtain it and remaining silent without stopping them, then greed arises, incurring a Dukkhata offense.
The Twelfth Training Rule on Using Pure Black Sheep's Wool for Bedding
When the Buddha was in Jetavana (Jetavana) in Sravasti (Sravasti), many Bhikkhus sought black sheep's wool to make new bedding. Because they loved superior colors and sought softness, neglecting practice, increasing greed, and preventing useless matters, the troubles are the same as before, therefore this training rule is established.
'If again, a Bhikkhu uses pure black sheep's wool to make new'
敷具者，泥薩祇波逸底迦。」
言純黑羊毛者，有四種色：一、性黑；二、性青；三、泥染；四、尨色。言新者，謂是新作于純黑色、若片、若團、若聚、或披、或擘、或以弓彈，乃至未成，但得惡作，成得捨墮，余並同前。
過分數作敷具學處第十三
「若復苾芻，作新羊毛敷具，應用二分純黑、第三分白、第四分粗。若苾芻不用二分純黑、第三分白、第四分粗，作新敷具者，泥薩祇波逸底迦。」
緣等同前。言第三分白者，謂是脅邊、項邊及脊上毛。言第四分粗者，謂頭足、腹毛，由頭足腹是行動處，毛粗惡故。言不用者，不依兩數便得本罪。無犯者，若作十斤毛褥，五斤純黑、二斤半白、二斤半粗，若更增減，準此而說。凡欲作褥，應分其毛以為四分：兩分黑、一分白、一分粗。黑中分兩，三四義成。隨作褥時，於後二分，或減一兩乃至半兩，或用純黑，已興方便，得惡作罪，成得捨墮。此中犯者，據用黑毛，由難求故。若后二分用作褥時，隨意少多無犯。若不為己、或得先成、或黑者易得餘者難求，斤數減增，併成無犯。◎
◎減六年作新敷具學處第十四
緣等同前，遮不用故愛新好者，制斯學處。
「若復苾芻，作新敷具，縱心不樂應六年持，若減六年，不捨
【現代漢語翻譯】 現代漢語譯本 『敷具者，泥薩祇波逸底迦。』意思是說，製作敷具（坐臥用具）不符合規定，會犯泥薩祇波逸底迦罪（一種捨墮罪）。
『言純黑羊毛者，有四種色：一、性黑；二、性青；三、泥染；四、尨色。』這裡說的純黑羊毛，有四種顏色：第一種是天然黑色；第二種是天然青色；第三種是被泥土染成的黑色；第四種是雜色。 『言新者，謂是新作于純黑色、若片、若團、若聚、或披、或擘、或以弓彈，乃至未成，但得惡作，成得捨墮，余並同前。』這裡說的新，指的是新制作的純黑色羊毛製品，無論是片狀的、團狀的、聚集的，還是披散的、分開的、用弓彈過的，乃至還沒有完成，只要開始製作就會犯惡作罪（一種輕罪），製作完成就會犯捨墮罪，其他情況與前面相同。
過分數作敷具學處第十三
『若復苾芻，作新羊毛敷具，應用二分純黑、第三分白、第四分粗。若苾芻不用二分純黑、第三分白、第四分粗，作新敷具者，泥薩祇波逸底迦。』如果比丘製作新的羊毛敷具，應該使用兩份純黑色的羊毛，三分之一的白色羊毛，四分之一的粗羊毛。如果比丘不按照這個比例使用，製作新的敷具，就會犯泥薩祇波逸底迦罪。
緣等同前。這裡的原因等同於前面所說。 『言第三分白者，謂是脅邊、項邊及脊上毛。』這裡說的三分之一的白色羊毛，指的是羊的脅邊、項邊和脊背上的毛。 『言第四分粗者，謂頭足、腹毛，由頭足腹是行動處，毛粗惡故。』這裡說的四分之一的粗羊毛，指的是羊的頭、腳和腹部的毛，因為頭、腳和腹部是經常活動的部位，所以毛比較粗糙。 『言不用者，不依兩數便得本罪。』這裡說的不使用，指的是不按照規定的比例使用，就會犯根本罪。 『無犯者，若作十斤毛褥，五斤純黑、二斤半白、二斤半粗，若更增減，準此而說。』不犯戒的情況是，如果製作十斤重的羊毛褥子，使用五斤純黑色羊毛、兩斤半白色羊毛、兩斤半粗羊毛，如果再增加或減少，可以參照這個比例。 『凡欲作褥，應分其毛以為四分：兩分黑、一分白、一分粗。黑中分兩，三四義成。』凡是想要製作褥子，應該將羊毛分為四份：兩份黑色、一份白色、一份粗毛。黑色羊毛佔兩份，這樣就符合三分之一和四分之一的比例要求。 『隨作褥時，於後二分，或減一兩乃至半兩，或用純黑，已興方便，得惡作罪，成得捨墮。』在製作褥子的時候，對於後面的兩份羊毛，如果減少一兩甚至半兩，或者使用純黑色羊毛，只要已經開始製作，就會犯惡作罪，製作完成就會犯捨墮罪。 『此中犯者，據用黑毛，由難求故。若后二分用作褥時，隨意少多無犯。』這裡犯戒的情況，主要是指使用黑色羊毛，因為黑色羊毛比較難得。如果在後面的兩份羊毛中，隨意增減用量，就不算犯戒。 『若不為己、或得先成、或黑者易得餘者難求，斤數減增，併成無犯。』如果不是爲了自己製作，或者已經得到了符合比例的羊毛製品，或者黑色羊毛容易得到而其他羊毛難以得到，那麼斤數上的增減，都不算犯戒。
減六年作新敷具學處第十四
緣等同前，遮不用故愛新好者，制斯學處。原因等同於前面所說，爲了防止比丘因為喜歡新的好的敷具而不按照規定使用，所以制定了這個學處。
『若復苾芻，作新敷具，縱心不樂應六年持，若減六年，不捨， 如果比丘製作了新的敷具，即使心裡不喜歡，也應該使用六年。如果少於六年，不捨棄，
【English Translation】 English version 'Phusanaṃ nissaggiyapācittiyaṃ.' This means that making a sitting cloth (phusanaṃ) that does not meet the requirements constitutes a Nissaggiya Pacittiya offense (a type of forfeiture offense).
'Yaṃ tattha kāḷakaṃ oṇṇalomaṃ, catūhi vaṇṇehi kāḷakaṃ hoti: jātiyā kāḷakaṃ, indanīlakaṃ, kaddama-makkhitaṃ, paṃsukūlikaṃ.' The 'pure black wool' mentioned here has four colors: first, naturally black; second, naturally dark blue; third, black dyed with mud; and fourth, variegated color. 'Yaṃ tattha navaṃ, navaṃ nāma kāḷakena oṇṇalomena kataṃ hoti, cetakaṃ vā, thūlakaṃ vā, puñjakaṃ vā, otthataṃ vā, uddhataṃ vā, dhanukataṃ vā, yāva na niṭṭhitaṃ, āpatti dukkaṭassa, niṭṭhite nissaggiyapācittiyaṃ, sesaṃ sabbampi purimasadisaṃ.' The 'new' mentioned here refers to newly made pure black wool products, whether they are pieces, clumps, clusters, spread out, separated, or carded with a bow. Even if it is not yet completed, committing the act incurs a Dukkaṭa offense (a minor offense), and upon completion, it incurs a Nissaggiya Pacittiya offense. The rest is the same as before.
The Thirteenth Training Rule on Making Sitting Cloths Exceeding the Prescribed Proportions
'Yo pana bhikkhu navaṃ oṇṇalomaṃ phusanaṃ kārāpeyya, dve bhāge kāḷakānaṃ oṇṇalomānaṃ ādāya, tatiyaṃ bhāgaṃ odātānaṃ, catutthaṃ bhāgaṃ thūlānaṃ. Yo bhikkhu dve bhāge kāḷakānaṃ oṇṇalomānaṃ ādāya, tatiyaṃ bhāgaṃ odātānaṃ, catutthaṃ bhāgaṃ thūlānaṃ, navaṃ phusanaṃ kārāpeyya, nissaggiyapācittiyaṃ.' If a bhikkhu has a new wool sitting cloth made, he should use two parts of pure black wool, one-third part of white wool, and one-fourth part of coarse wool. If a bhikkhu does not use this proportion and has a new sitting cloth made, it is a Nissaggiya Pacittiya offense.
The reason is the same as before. 'Yaṃ tattha tatiyaṃ bhāgaṃ odātānaṃ, passalomaṃ vā, kaṇṭhalomaṃ vā, piṭṭhilomaṃ vā.' The 'one-third part of white wool' refers to the wool from the flanks, neck, and back of the sheep. 'Yaṃ tattha catutthaṃ bhāgaṃ thūlānaṃ, sīsalomaṃ vā, pādalomaṃ vā, kucchilomaṃ vā, sīsapādakucchīhi hi caritabbaṃ, thūlāni lomāni.' The 'one-fourth part of coarse wool' refers to the wool from the head, feet, and belly of the sheep, because the head, feet, and belly are frequently moving parts, so the wool is coarse. 'Yaṃ tattha na ādāya, na dve bhāge ādāya āpatti hoti.' 'Not using' means not using according to the prescribed proportions, which results in the original offense. 'Anāpatti, dasa bhāre oṇṇalomaṃ phusanaṃ kārāpeti, pañca bhāge kāḷakānaṃ, aḍḍhatatiyaṃ bhāgaṃ odātānaṃ, aḍḍhatatiyaṃ bhāgaṃ thūlānaṃ, atirekaṃ vā ūnaṃ vā, yathābhūtaṃ.' There is no offense if, when making a ten-pound wool mattress, five pounds of pure black wool, two and a half pounds of white wool, and two and a half pounds of coarse wool are used. If there is any increase or decrease, it should be judged accordingly. 'Sabbampi oṇṇalomaṃ catubbhāgaṃ vibhajitabbaṃ: dve bhāge kāḷakānaṃ, ekaṃ bhāgaṃ odātānaṃ, ekaṃ bhāgaṃ thūlānaṃ. Kāḷakānaṃ dve bhāge, tatiyacatutthāni siddhāni.' Whenever you want to make a mattress, you should divide the wool into four parts: two parts black, one part white, and one part coarse. The two parts of black wool fulfill the requirements of one-third and one-fourth proportions. 'Pacchā dve bhāge, ūnaṃ vā ekaṃ māsaṃ vā aḍḍhamāsaṃ vā, kāḷakaṃ vā, āpatti dukkaṭassa, niṭṭhite nissaggiyapācittiyaṃ.' When making the mattress, if the latter two parts are reduced by one ounce or even half an ounce, or if pure black wool is used, incurring a Dukkaṭa offense once the act is initiated, and a Nissaggiya Pacittiya offense upon completion. 'Idha āpatti kāḷakalomassa, dullabhatāya. Pacchā dve bhāge, yathāruciṃ ūnaṃ vā atirekaṃ vā, anāpatti.' The offense here is related to the use of black wool, because it is difficult to obtain. If the latter two parts are used to make the mattress, there is no offense if the amount is increased or decreased as desired. 'Sace na attano atthāya, vā pana paṭhamaṃ niṭṭhitaṃ, vā pana kāḷakaṃ sulabhaṃ, sesaṃ dullabhaṃ, ūnaṃ vā atirekaṃ vā, sabbampi anāpatti.' If it is not made for oneself, or if it is already completed beforehand, or if black wool is easily obtained while other wool is difficult to obtain, then any increase or decrease in the amount does not constitute an offense.
The Fourteenth Training Rule on Reducing the Six-Year Use of a New Sitting Cloth
The reason is the same as before. This training rule was established to prevent bhikkhus from not using the sitting cloth for the prescribed six years because they love new and good ones.
'*Yo pana bhikkhu navaṃ phusanaṃ kārāpeyya, cetasā anabhiraddho cha vassāni dhāreyya, atirekaṃ vā, ūnaṃ vā, anissajjitvā, If a bhikkhu has a new sitting cloth made, even if he is not pleased with it, he should keep it for six years. If it is more or less than six years, without relinquishing it,
故更作新者，除得眾法，泥薩祇波逸底迦。」
言六年持者，縱不樂畜亦須年滿，如於此年造一褥、或於此年復造一褥，乃至第五年造一褥。若初造第二褥時，得惡作罪，成得捨墮。其第一褥體非是犯，若第六年更造新者，若舍前作后、或為他作者無犯。或已興方便，后便還俗，重受近圓，更復修造；或先轉根后還依舊，重造成者得惡作罪；或減六年作新褥者，眾應與法、或眾往觀，應須三請。不應隨彼樂欲便即與法。或持褥來至眾中，若長應截；若短若狹應更裨補；若薄應更毛帖；若全壞不堪料理者，應作白二與其別褥。
作新尼師但那不用故帖學處第十五
佛在室羅伐城給孤獨園，時有年老苾芻，為造尼師但那，于北方商人邊乞得五百張大㲲，故尼師但那悉皆棄捨。世尊見已，令更料理，為欲遮其輕賤心故，事惱同前，制斯學處。
「若復苾芻，作新尼師但那，應取故者堅處縱廣佛一張手，帖新者上，為壞色故。若苾芻作新尼師但那，不以故者帖新者上為壞色故，泥薩祇波逸底迦。」
尼師但那者，謂襯臥具。縱廣者，正方也。應取故者，謂故敷具。若無全者，應合集故物而帖。言佛張手者，中人三張手為佛一張手，當一肘半。帖為壞色者，是堅牢義，由其重帖遂令受用，久堅牢
【現代漢語翻譯】 現代漢語譯本：因此，如果（比丘）重新制作新的（尼師但那），就觸犯了眾法中的泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）罪。
關於『六年持』的規定，即使比丘不喜歡積蓄（尼師但那），也必須滿六年。例如，在這一年製作了一個褥子，或者在同一年又製作了一個褥子，乃至第五年製作了一個褥子。如果在初次製作第二個褥子時，會犯惡作罪（Dukkata，突吉羅），並且構成捨墮。第一個褥子的本身並不構成犯罪。如果在第六年重新制作新的（尼師但那），如果捨棄之前的而製作新的，或者為他人制作的，則沒有犯戒。或者已經開始準備（製作新的尼師但那），後來卻還俗了，重新受了近圓戒（Upasampada，比丘戒），再次修造；或者先轉根（改變性別），後來又恢復原樣，重新制作的，會犯惡作罪；或者未滿六年就製作新的褥子，僧眾應該給予如法處理，或者僧眾前往觀察，應該需要三次請求。不應該隨順他們的意願就立即給予如法處理。或者拿著褥子來到僧眾中，如果太長應該截短；如果太短或太窄，應該進行縫補；如果太薄，應該增加毛氈；如果完全損壞無法修理的，應該通過白二羯磨（ñatti-dutiya-kamma，一種僧團決議程式）給予他另外的褥子。
作新尼師但那不用故帖學處第十五
佛陀住在室羅伐城（Savatthi）的給孤獨園（Jetavana），當時有年老的比丘，爲了製作尼師但那，從北方商人那裡乞討得到五百張大毛氈，就把舊的尼師但那全部丟棄了。世尊看到后，命令他們重新整理，爲了防止他們輕賤物品，像之前一樣造成困擾，因此制定了這個學處。
『如果任何比丘，製作新的尼師但那，應該取舊的（尼師但那）堅固的地方，縱橫各佛一張手（Vidatthi，約25釐米），貼在新的上面，爲了破壞顏色。如果比丘製作新的尼師但那，不取舊的貼在新的上面來破壞顏色，就觸犯了泥薩祇波逸底迦罪。』
尼師但那（Nisidana）指的是襯墊臥具。縱廣指的是正方形。應取故者，指的是舊的敷具。如果沒有完整的，應該收集舊的物品來貼上。佛一張手，指的是普通人的三張手為佛一張手，大約是一肘半。貼為壞色，是爲了堅固耐用，因為重疊貼上可以使其更加耐用。
【English Translation】 English version: Therefore, if (a bhikkhu) makes a new (nisidana) again, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation) according to the monastic law.
Regarding the rule of 'holding for six years,' even if a bhikkhu does not like to accumulate (nisidanas), he must complete six years. For example, he makes one mat in this year, or he makes another mat in the same year, up to making one mat in the fifth year. If he makes the second mat for the first time, he commits a Dukkata (an offense of wrong-doing), and it constitutes forfeiture. The first mat itself does not constitute an offense. If he makes a new (nisidana) again in the sixth year, if he discards the previous one and makes a new one, or makes it for others, there is no offense. Or if he has already started preparing (to make a new nisidana), but later disrobes, and receives Upasampada (full ordination) again, and rebuilds it; or if he first changes his gender and then returns to the original state, and remakes it, he commits a Dukkata; or if he makes a new mat before six years, the Sangha should handle it according to the Dharma, or the Sangha should go to observe, and it should require three requests. They should not immediately grant the Dharma according to their wishes.
Or if he brings the mat to the Sangha, if it is too long, it should be cut short; if it is too short or too narrow, it should be patched; if it is too thin, more felt should be added; if it is completely damaged and cannot be repaired, it should be given another mat through ñatti-dutiya-kamma (a formal act of the Sangha).
The Fifteenth Training Rule on Not Using Old Patches When Making a New Nisidana
The Buddha was staying at Jetavana (Jetavana) in Savatthi (Savatthi). At that time, there was an elderly bhikkhu who, in order to make a nisidana, begged five hundred large felt cloths from northern merchants, and discarded all the old nisidanas. When the World Honored One saw this, he ordered them to reorganize them, in order to prevent them from despising things and causing trouble as before, so he established this training rule.
'If any bhikkhu makes a new nisidana, he should take a strong part of the old (nisidana), one Vidatthi (span, about 25 cm) in length and width, and attach it to the new one, in order to spoil the color. If a bhikkhu makes a new nisidana and does not attach the old one to the new one to spoil the color, he commits a Nissaggiya Pacittiya offense.'
Nisidana (Nisidana) refers to a cushion for bedding. Length and width refer to a square shape. 'Should take the old one' refers to the old spread. If there is no complete one, old items should be collected and pasted together. 'One span of the Buddha' refers to three spans of an ordinary person, which is about one and a half cubits. Pasting to spoil the color is for durability, because overlapping pasting makes it more durable.
故。若以故帖新，于佛張手或減一指、或減半指，此不成帖，得捨墮罪。若有故者作有故想疑，並如上說。或忘故者、或復全壞不堪補治，但有新成者無犯。作尼師但那法應兩重作、或青或泥、或赤色，諸雜彩色並不應作，可疊為三分，在下一分截斷作葉，與三衣葉同於四邊帖緣，不依者，得惡作罪。
自擔羊毛過三逾膳那學處第十六
佛在室羅伐城給孤獨園，時六眾苾芻往泥波羅國，于彼道中遇毛車軸折，便從乞求多得羊毛，自擔而去。因道行事煩惱同前，制斯學處。
「若復苾芻，行路中得羊毛，欲須應取。若無人持，得自持至三逾膳那。若過者，泥薩祇波逸底迦。」
行路中者，謂險路中。言得者，從他乞得。言須者，謂有所用隨意應取。無人持者，謂無凈人。此中犯者，謂七極微成一微塵，此七成水塵，此七成金塵，此七成兔毛塵，此七成羊毛塵，此七成牛毛塵，此七成隙游塵，此七成蟣、此七成虱，此七成𪍿麥，此七成一指，二十四指成一肘，四肘成一弓，五百弓為一拘盧舍，齊此名為阿蘭若處。若苾芻于無村處，自負羊毛隨路而行，若過三逾膳那，得捨墮罪。若路有村者，或經七村，一一村間有一拘盧舍，若苾芻經此村間而行者，半村惡作，過村舍墮。村間之路若半拘盧舍，亦
【現代漢語翻譯】 現代漢語譯本：因此，如果用舊的補丁來縫補新的袈裟，在縫補時，如果佛（指袈裟上的補丁）的形狀張開手，或者減少一指、或者減少半指的寬度，這樣就不能算作是合格的補丁，會犯捨墮罪。如果認為舊的補丁就是舊的，或者對此有所懷疑，都和上述情況一樣。如果忘記了是舊的補丁，或者舊的補丁完全損壞，無法修補，只要是新做的補丁，就沒有罪。製作尼師壇（坐具）的方法應該是雙層的，顏色可以是青色、泥色或紅色，不應該使用各種雜色。可以摺疊成三份，在下面一份截斷做成葉子的形狀，和三衣上的葉子一樣，在四邊縫上邊緣，不這樣做，會犯惡作罪。
自擔羊毛過三逾繕那學處第十六
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）時，六群比丘（bhikṣu）前往泥波羅國（Nepal），在路上遇到毛線車軸斷裂，便向人乞討，得到很多羊毛，自己扛著走了。因為在路上行走，發生了很多煩惱，和之前的情況一樣，所以制定了這個學處。
『如果比丘在路上得到羊毛，如果需要，可以拿取。如果沒有人幫忙拿，可以自己拿著走，但最多隻能走三逾繕那（yojana）。如果超過這個距離，就犯泥薩祇波逸提迦（Nissaggiya Pācittiya）罪。』
『行路中』，指的是在危險的道路上。『得到』，指的是從別人那裡乞討得到。『需要』，指的是有所用途，可以隨意拿取。『沒有人持』，指的是沒有凈人（kappiyakāraka）幫忙拿。這裡所說的犯戒，指的是七個極微組成一個微塵，七個微塵組成一個水塵，七個水塵組成一個金塵，七個金塵組成一個兔毛塵，七個兔毛塵組成一個羊毛塵，七個羊毛塵組成一個牛毛塵，七個牛毛塵組成一個隙游塵，七個隙游塵組成一個蟣，七個蟣組成一個虱，七個虱組成一個𪍿麥，七個𪍿麥組成一指，二十四指組成一肘，四肘組成一弓，五百弓為一拘盧舍（krosa），達到這個距離就叫做阿蘭若處（arañña）。如果比丘在沒有村莊的地方，自己揹著羊毛沿著路走，如果超過三逾繕那，就犯捨墮罪。如果路上有村莊，或者經過七個村莊，每個村莊之間有一拘盧舍，如果比丘經過這些村莊之間行走，半個村莊犯惡作罪，超過村莊犯捨墮罪。村莊之間的路如果只有半拘盧舍，也
【English Translation】 English version: Therefore, if one uses an old patch to mend a new robe, and when patching, if the shape of the Buddha (referring to the patch on the robe) is like an open hand, or reduced by one finger's width, or half a finger's width, then this does not constitute a proper patch, and one commits a Nissaggiya Pācittiya offense. If one thinks the old patch is indeed old, or has doubts about it, it is the same as described above. If one forgets that it is an old patch, or if the old patch is completely damaged and cannot be repaired, as long as it is a newly made patch, there is no offense. The method for making a Nisidana (sitting cloth) should be two-layered, and the color can be blue, mud-colored, or red. Various mixed colors should not be used. It can be folded into three parts, and the bottom part should be cut off to make a leaf shape, the same as the leaves on the triple robe, and the edges should be sewn on all four sides. If one does not follow this, one commits a Dukkata offense.
The Sixteenth Training Rule: Carrying Wool Over Three Yojanas
When the Buddha was in the Jetavana (Jetavana) in Śrāvastī (Śrāvastī), the group of six bhikkhus (bhikṣu) went to Nepal (Nepal). On the way, they encountered a broken axle on a wool cart, so they begged and obtained a lot of wool, and carried it themselves. Because of the troubles encountered on the road, similar to previous situations, this training rule was established.
'If a bhikkhu obtains wool on the road, he may take it if he needs it. If there is no one to carry it for him, he may carry it himself for up to three yojanas (yojana). If he exceeds this distance, he commits a Nissaggiya Pācittiya (Nissaggiya Pācittiya) offense.'
'On the road' refers to a dangerous road. 'Obtains' refers to obtaining by begging from others. 'Needs' refers to having a use for it and being able to take it at will. 'No one to carry' refers to no kappiyakāraka (kappiyakāraka) to help carry it. The offense here refers to seven paramāṇus (paramāṇus) forming one aṇu (aṇu), seven aṇus forming one water particle, seven water particles forming one gold particle, seven gold particles forming one rabbit hair particle, seven rabbit hair particles forming one wool particle, seven wool particles forming one cow hair particle, seven cow hair particles forming one fine dust particle, seven fine dust particles forming one nit, seven nits forming one louse, seven lice forming one mustard seed, seven mustard seeds forming one finger width, twenty-four finger widths forming one cubit, four cubits forming one bow length, five hundred bow lengths forming one krosa (krosa), reaching this distance is called arañña (arañña). If a bhikkhu is in a place without villages and carries wool himself along the road, if he exceeds three yojanas, he commits a Nissaggiya Pācittiya offense. If there are villages on the road, or if he passes through seven villages, with one krosa between each village, if a bhikkhu passes through these villages, half a village incurs a Dukkata offense, and exceeding the village incurs a Nissaggiya Pācittiya offense. If the road between villages is only half a krosa, it also
得惡作，滿拘盧舍，得捨墮罪。乘空持去者，得惡作罪。若為作帽富羅、或腰條立播密而持去者，無犯。凡諸苾芻不應負擔。
使非親尼治羊毛學處第十七
佛在室羅伐城給孤獨園，時鄔波難陀令大世主瞿答彌治理羊毛，因廢正修，為因求事煩惱同前，制斯學處。
「若復苾芻，使非親苾芻尼浣染擘羊毛者，泥薩祇波逸底迦。」
浣者，下至以水一漬。染者，下至一入染汁。擘者，下至擘一片。于非親尼令浣染等，境想同上。若遣書令作、若為他、為三寶、或兩人共作、若不凈毛，鹹得惡作。余皆同上浣故衣戒說。
捉金銀等學處第十八
佛在王舍城竹林園中，時諸苾芻捉金寶等，眾人議曰：「若釋迦子得捉金銀等者，世五欲樂何不受之？」佛言：「若苾芻須薪草等應求薪草，不應因此遂求金等。」復于室羅伐城，時六眾苾芻自捉金等、或令他捉，俗人外道因起譏嫌，為受不凈財事煩惱同前，制斯學處。
「若復苾芻，自手捉金銀錢等、若教他捉，泥薩祇波逸底迦。」
言苾芻自手者，謂自執捉。教他者，謂使人捉。言金銀等者，謂金銀、或貝齒或諸錢。此中犯者，若他人物、或受他寄金銀等物及諸錢貝、或復拾遺，但得墮罪，而不應舍。若得己物不為凈法，自捉
【現代漢語翻譯】 現代漢語譯本 得惡作（dukkhata，一種輕微的過失），滿拘盧舍（mandakula，一種容器），得捨墮罪（nissaggiya pacittiya，一種需要懺悔和捨棄的罪）。乘空持去者，得惡作罪。若為作帽富羅（topula，一種帽子）、或腰條立播密（yostratimbaka，一種腰帶）而持去者，無犯。凡諸苾芻（bhikkhu，比丘）不應負擔。
使非親尼治羊毛學處第十七
佛在室羅伐城（savatthi，舍衛城）給孤獨園（jetavana，祇陀林），時鄔波難陀（upananda，人名）令大世主瞿答彌（gotami，人名）治理羊毛，因廢正修，為因求事煩惱同前，制斯學處。
『若復苾芻，使非親苾芻尼（bhikkhuni，比丘尼）浣染擘羊毛者，泥薩祇波逸底迦（nissaggiya pacittiya，一種需要懺悔和捨棄的罪）。』
浣者，下至以水一漬。染者，下至一入染汁。擘者，下至擘一片。于非親尼令浣染等，境想同上。若遣書令作、若為他、為三寶、或兩人共作、若不凈毛，鹹得惡作。余皆同上浣故衣戒說。
捉金銀等學處第十八
佛在王舍城（rajagaha，王舍城）竹林園中，時諸苾芻捉金寶等，眾人議曰：『若釋迦子得捉金銀等者，世五欲樂何不受之？』佛言：『若苾芻須薪草等應求薪草，不應因此遂求金等。』復于室羅伐城，時六眾苾芻自捉金等、或令他捉，俗人外道因起譏嫌，為受不凈財事煩惱同前，制斯學處。
『若復苾芻，自手捉金銀錢等、若教他捉，泥薩祇波逸底迦（nissaggiya pacittiya，一種需要懺悔和捨棄的罪）。』
言苾芻自手者，謂自執捉。教他者，謂使人捉。言金銀等者，謂金銀、或貝齒或諸錢。此中犯者，若他人物、或受他寄金銀等物及諸錢貝、或復拾遺，但得墮罪（dukkhata，一種輕微的過失），而不應舍。若得己物不為凈法，自捉
【English Translation】 English version Incurring a dukkata (dukkhata, a minor offense) for obtaining a mandakula (mandakula, a type of container), incurring a nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring confession and forfeiture). One who carries it away through the air incurs a dukkata. There is no offense if one carries it away to make a topula (topula, a hat) or a yostratimbaka (yostratimbaka, a waistband). Bhikkhus (bhikkhu, monks) should not carry burdens.
The Seventeenth Training Rule: Having Non-relatives Nuns Treat Wool
The Buddha was dwelling at Jetavana (jetavana, Jeta's Grove) in Savatthi (savatthi, Sravasti). At that time, Upananda (upananda, a personal name) had the great householder Gotami (gotami, a personal name) treat wool, thereby neglecting proper practice. Because of this, the troubles of seeking things were the same as before, so this training rule was established.
'Whatever bhikkhu should have a non-relative bhikkhuni (bhikkhuni, nun) wash, dye, or tease wool, it is a nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring confession and forfeiture).'
『Washing』 means even a single dip in water. 『Dyeing』 means even a single entry into dye. 『Teasing』 means even teasing a single piece. Regarding having non-relative nuns wash, dye, etc., the circumstances and intention are the same as above. If one sends a letter ordering it to be done, or does it for another, for the Triple Gem, or two people do it together, or if it is impure wool, all incur a dukkata. The rest is the same as explained in the training rule about washing old clothes.
The Eighteenth Training Rule: Handling Gold and Silver, etc.
The Buddha was in the Bamboo Grove at Rajagaha (rajagaha, Rajgir). At that time, the bhikkhus were handling gold and jewels, and people criticized them, saying, 'If the sons of the Sakyans are allowed to handle gold and silver, why don't they enjoy the five sensual pleasures of the world?' The Buddha said, 'If a bhikkhu needs firewood or grass, he should seek firewood or grass, and should not seek gold, etc., for this reason.' Again, in Savatthi, the six-group bhikkhus were handling gold, etc., themselves or having others handle it. Laypeople and outsiders criticized them, and the troubles of receiving impure wealth were the same as before, so this training rule was established.
'Whatever bhikkhu should personally handle gold, silver, money, etc., or instruct another to handle it, it is a nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring confession and forfeiture).'
『Personally』 means personally holding and grasping. 『Instructing another』 means having someone else handle it. 『Gold, silver, etc.』 means gold, silver, or shells, teeth, or various coins. In this case, if it is someone else's property, or receiving someone else's deposited gold, silver, etc., and various coins and shells, or even finding lost property, one only incurs a dukkata (dukkhata, a minor offense) and should not forfeit it. If one obtains one's own property and does not purify it, personally handling it
使人皆捨墮罪。他施金等已作心受，若自若他未捉觸時，咸非本罪。若教他取時，有十八種，咸成其犯，謂告彼云：
「汝取此物， 汝於此取， 汝取此爾許。 汝將此物， 汝於此將， 汝將此爾許。 汝安此物， 汝於此安， 汝安此爾許。」
此之九句皆是對面教。於此三三，各初、中、后，據物器數，如次應知。又有三三種，據不對面教，謂於前九改此為彼，即為九句，合成十八。于可得處使他取時，得惡作罪，捉便本罪。若不可得處，二皆惡作。金銀等物，若成不成，觸皆捨墮。若非通用錢、或缺或廢、或少分似，捉皆惡作。若於水陸得遺墮物，應置顯處，隨識者應取。無主伏藏應取，於三寶中隨利益處用。若得有主伏藏，當告主知，應問記驗，與相當者還之。如不相當，亦入三寶中用。若輕慢心而捉者，亦得惡作。若金作金想疑，皆犯捨墮。非金作金想，得墮。無舍疑，便惡作。若金非金作非金想，無犯。銀等同此。此據自物，得捨墮。若他物自捉，得墮無舍。若鍮石、銅鐵、鉛錫，捉時無犯。若被賊盜錢寶等物，自奪取時無犯。聞有難事將欲至時，無凈人可得，若僧伽物、若窣睹波物、若法物，應自掘坑密藏舉已當去。若后時來應自出取；無難為者，鹹得本罪。若坐夏時安
居，施主持衣價與苾芻眾，即作委寄此施主心，而受取之。諸苾芻應求信敬人、若寺家凈人、若鄔波索迦為凈施主。苾芻若得金等物時，作施主物想，執捉無犯。縱相去遠得不凈物，遙作施主物心持之，乃至施主命存以來，並皆無犯。若無施主可得者，應持金銀等物，對一苾芻隨住隨立，作如是說：「具壽存念！我苾芻某甲得此不凈財，當持此不凈財，換取凈財。」如是再三應自持舉、或令人舉。若苾芻於行路中，得金銀等，為道糧故，應自持去、或令凈人等及求寂持去。應知求寂于金銀等，但制自畜，不遮執捉。
出息求利學處第十九
佛在室羅伐城給孤獨園，鄔波難陀共外道交易，以己粗緂換他細緂，事惱同前，制斯學處。
「若復苾芻，種種出納求利者，泥薩祇波逸底迦。」
言種種者，謂作多種經求方便出納。息利者，謂以錢等而規其利、或以金銀真珠貝玉、及諸縷線、貯聚穀麥、驅馳車馬，為求利故，或以成物博未成物。應作四句，未獲之時得惡作罪，得便捨墮。出物生利亦皆同犯。若他將苾芻物為生利時，苾芻貪利默而不止，得利之時得根本罪。自余境想、或為他、或轉根，如斯等句準前應說。若為三寶出納、或施主作無盡藏，設有馳求併成非犯。然此等物出利之時，應一倍納
【現代漢語翻譯】 現代漢語譯本 如果有人供養衣物錢給比丘僧眾，就應該委託一位值得信任的施主來管理這些錢財，然後才能接受。比丘應該尋找值得信賴和尊敬的人，比如寺院的凈人（寺院的雜役人員）或者鄔波索迦（在家男居士）作為凈施主（值得信賴的施主）。比丘如果得到金錢等物品時，應該想著這是施主的物品，這樣拿取才沒有罪過。即使相隔很遠得到不乾淨的財物，也應該遙想這是施主的物品，這樣持有，直到施主去世，都沒有罪過。如果沒有施主可以委託，就應該拿著金銀等物品，面對一位比丘，或站或坐，這樣說：『具壽（對年長比丘的尊稱）請記住！我比丘某甲得到這些不乾淨的財物，應當用這些不乾淨的財物，換取乾淨的財物。』這樣重複三次，應該自己拿著，或者讓人拿著。如果比丘在路上得到金銀等，爲了充當路上的資糧，應該自己拿著，或者讓凈人等以及求寂（沙彌）拿著。應當知道，對於金銀等物，只禁止求寂自己儲藏，不禁止他們拿取。
出息求利學處第十九
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，鄔波難陀（Upananda）與外道（非佛教修行者）交易，用自己的粗毛毯換取他們的細毛毯，事情的經過和之前一樣，因此制定了這個學處。
『如果比丘，以各種方式出納財物以求取利益，觸犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』
『各種方式』是指用多種方法經營謀求出納財物。『息利』是指用錢財等來謀求利益，或者用金銀、珍珠、貝殼、玉石以及各種絲線、貯藏穀物麥子、驅使車馬來謀求利益，或者用已經做成的物品交換未做成的物品。應該分為四種情況：在沒有獲得利益的時候，會犯惡作罪（Dukkata）；一旦獲得利益，就觸犯捨墮（Nissaggiya Pacittiya）。用物品生利也同樣犯戒。如果他人將比丘的物品用來生利，比丘貪圖利益，默許而不制止，獲得利益的時候，就觸犯根本罪（根本重罪）。其餘的境想（情況）、或者為他人、或者轉換根本，這些情況應該參照之前所說的。如果爲了三寶（佛、法、僧）出納財物，或者為施主設立無盡藏（一種慈善基金），即使有經營謀求的行為，也不算犯戒。然而這些財物出息獲利的時候，應該如數歸還。
【English Translation】 English version If someone offers the price of clothing to the Bhikshu (monk) Sangha (community), it should be entrusted to a reliable donor to manage these funds before accepting them. Bhikshus should seek trustworthy and respectful individuals, such as the temple's attendants (those who perform miscellaneous tasks in the temple) or Upasakas (lay male devotees), as pure donors (reliable donors). If a Bhikshu obtains gold or other valuables, he should consider them as the donor's property, and taking them in this way is not an offense. Even if impure items are obtained from a distance, one should mentally regard them as the donor's property, and holding them in this way, until the donor's death, is not an offense. If there is no donor to entrust, one should hold the gold, silver, or other valuables, facing a Bhikshu, either standing or sitting, and say: 'Venerable Sir, please remember! I, Bhikshu so-and-so, have obtained these impure valuables and shall use these impure valuables to exchange for pure valuables.' This should be repeated three times, and one should either hold it oneself or have someone else hold it. If a Bhikshu obtains gold or silver on the road, for the sake of travel provisions, he should either carry it himself or have an attendant or a Shramanera (novice monk) carry it. It should be known that Shramaneras are only prohibited from storing gold and silver themselves, not from handling them.
The Nineteenth Training Rule on Seeking Profit Through Lending
When the Buddha was in Jetavana (Give Solitude Garden) in Śrāvastī (City), Upananda (name of a monk) traded with non-Buddhists (those who practice religions other than Buddhism), exchanging his coarse woolen blanket for their fine woolen blanket. The circumstances were the same as before, so this training rule was established.
'If a Bhikshu, in various ways, engages in lending and borrowing to seek profit, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'
'Various ways' refers to using various methods to manage and seek profit from lending and borrowing. 'Interest' refers to seeking profit from money or other valuables, or using gold, silver, pearls, shells, jade, and various threads, storing grains and wheat, driving carts and horses to seek profit, or exchanging finished goods for unfinished goods. It should be divided into four cases: before obtaining profit, one commits a Dukkata (wrongdoing) offense; once profit is obtained, one commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). Generating profit from items is also an offense. If others use a Bhikshu's items to generate profit, and the Bhikshu, being greedy for profit, silently allows it without stopping them, when profit is obtained, one commits a fundamental offense (a grave offense). Other circumstances, such as for others or changing the root, these cases should be explained according to what was said before. If lending and borrowing are done for the sake of the Three Jewels (Buddha, Dharma, Sangha) or establishing an inexhaustible treasury (a charitable fund) for donors, even if there is management and seeking, it is not considered an offense. However, when these items generate profit, it should be returned in full.'
質求好保證，明作契，書年終之日，應告上座及授事人皆使同知，或復告彼信心鄔波索迦。若苾芻出息得利慾舍之時，若是苾芻所應畜財，舍與可信苾芻。若不凈財，舍與信心俗人。此謂作法，非是未施。若不還者，應就強索，不可唐捐。
賣買學處第二十
佛在室羅伐城給孤獨園，因六眾苾芻種種賣買，事惱同前，制斯學處。
「若復苾芻，種種賣買者，泥薩祇波逸底迦。」
言種種者，謂作多種販賣，或賤處賤時多聚財貨、貴時貴處轉賣規求，或瞻相時宜預知豐儉，乘時射利以求活命。言賣買者，謂劫貝、縷線、芻摩白㲲、酥油、糖蜜、米豆、稻麻、銅鐵、金銀、真珠、貝玉，及諸錢貨此等諸物。買時為利，買得輕罪。賣無利心者，無犯。若翻前，初無犯，后得捨墮罪。俱有利心，初輕後重；俱無，非犯。有云：「初為利買即得重罪，后賣獲利方為舍悔。」此賣買財準前應舍，境想輕重類可思之。若賣買時不依實說、或以為濫斗秤欺誑於他，得妄語罪。獲物之時，便犯盜罪。凡持財物慾賣買時，先須定意無求利心，隨處獲利悉皆無犯。若諸苾芻設為三衣，不應規利而作販賣。又于俗人作市易處，不應自酬價直，應令敬信俗人、或使求寂為買無犯。若無此者應自酬直，或二、或三而還其價
【現代漢語翻譯】 現代漢語譯本：
關於尋求良好保證，明確訂立契約，要在年終之日，告知上座（長老）和授事人（負責管理的人），讓他們都知道，或者告知那些有信心的鄔波索迦（在家男居士）。如果比丘（出家男眾）因為利息而獲得利益，想要捨棄這些利益時，如果是比丘可以擁有的財產，就舍給可信的比丘。如果是不清凈的財產，就舍給有信心的在家俗人。這叫做如法處理，而不是沒有施捨。如果不歸還，應該去強行索要，不可以白白損失。
賣買學處第二十
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana Anāthapiṇḍika-ārāma），因為六眾比丘種種買賣的行為，事情的經過和之前一樣，所以制定了這個學處（戒條）。
『如果又有比丘，進行種種買賣，就犯泥薩祇波逸底迦（Nissaggiya Pācittiya，捨墮）。』
所說的『種種』，是指進行多種販賣，或者在便宜的地方和便宜的時候大量囤積貨物，然後在昂貴的地方和昂貴的時候轉賣以謀取利益，或者觀察時節，預先知道豐收或歉收，趁機牟取暴利來維持生計。所說的『買賣』，包括劫貝（Kappāsa，棉花）、縷線（絲線）、芻摩白㲲（Kṣauma，細麻布）、酥油（Ghee，澄清的奶油）、糖蜜（Molasses）、米豆（Rice and beans）、稻麻（稻穀和麻）、銅鐵（Copper and iron）、金銀（Gold and silver）、真珠（Pearls）、貝玉（Shells and jade），以及各種錢貨等物品。買的時候爲了獲利，買到就犯輕罪。賣的時候沒有獲利的心，就沒有犯戒。如果和前面相反，開始沒有犯戒，後來獲利就犯捨墮罪。買賣雙方都有獲利的心，開始犯輕罪，後來犯重罪；雙方都沒有獲利的心，就不算犯戒。有人說：『最初爲了獲利而買，就犯重罪，後來賣出獲利才犯捨墮罪。』這些買賣得來的財物，應該按照之前的方法捨棄，境界和想法的輕重可以類推。如果在買賣的時候不按照實際情況說，或者用低劣的斗秤欺騙他人，就犯妄語罪。獲得物品的時候，就犯盜罪。凡是拿著財物想要買賣的時候，首先要確定沒有求利的心，無論在哪裡獲得利益，都不會犯戒。如果各位比丘設定三衣（袈裟），不應該爲了謀利而進行販賣。又在俗人進行貿易的地方，不應該自己定價，應該讓敬信的俗人，或者讓沙彌（Śrāmaṇera，求寂）去買，就沒有犯戒。如果沒有這些人，應該自己定價，或者抬高兩三倍來還價。 English version:
Regarding seeking good guarantees and clearly establishing contracts, on the day of the year's end, the senior monks (Upādhyāya) and those in charge (Karmācārya) should be informed and made aware, or those faithful Upāsakas (lay male devotees) should be notified. If a Bhikṣu (ordained male monastic) obtains benefits from interest and wishes to relinquish them, if it is property that a Bhikṣu is allowed to possess, it should be given to a trustworthy Bhikṣu. If it is impure property, it should be given to a faithful layperson. This is called proper procedure, not a failure to give. If it is not returned, it should be forcibly demanded; it should not be lost in vain.
Training Rule on Buying and Selling, the Twentieth
The Buddha was in the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī, because of the various buying and selling activities of the group of six Bhikṣus, the matter being the same as before, this training rule (Śikṣāpada) was established.
'If any Bhikṣu engages in various kinds of buying and selling, it is a Nissaggiya Pācittiya (an offense entailing forfeiture and expiation).'
The term 'various kinds' refers to engaging in multiple types of trade, such as hoarding goods in cheap places and times, then reselling them at higher prices in expensive places and times to seek profit, or observing the seasons, predicting abundance or scarcity, and seizing the opportunity to profit for a living. The term 'buying and selling' includes items such as Kappāsa (cotton), thread, Kṣauma (fine linen), Ghee (clarified butter), molasses, rice and beans, rice and hemp, copper and iron, gold and silver, pearls, shells and jade, and various coins and goods. Buying with the intention of profit incurs a minor offense. Selling without the intention of profit is not an offense. If the reverse occurs, initially there is no offense, but later gaining profit incurs a Nissaggiya Pācittiya offense. If both parties have the intention of profit, the initial offense is minor, the later offense is serious; if neither has the intention, there is no offense. Some say: 'Initially buying for profit incurs a serious offense, only later selling for profit incurs a forfeiture and expiation offense.' These properties obtained from buying and selling should be forfeited according to the previous method, the severity of the situation and intention can be inferred. If, during buying and selling, one does not speak truthfully, or uses inferior measures to deceive others, one commits the offense of lying. When obtaining the goods, one commits the offense of theft. Whenever holding property intending to buy and sell, one must first determine that there is no intention to seek profit; gaining profit anywhere is not an offense. If the Bhikṣus set up the three robes (Tricīvara), they should not engage in selling for profit. Also, in places where laypeople trade, one should not set the price oneself, but should have a faithful layperson or a Śrāmaṇera (novice monk) buy it, which is not an offense. If there are none of these, one should set the price oneself, or increase the price by two or three times to return the value.
【English Translation】 English version:
Regarding seeking good guarantees and clearly establishing contracts, on the day of the year's end, the senior monks (Upādhyāya) and those in charge (Karmācārya) should be informed and made aware, or those faithful Upāsakas (lay male devotees) should be notified. If a Bhikṣu (ordained male monastic) obtains benefits from interest and wishes to relinquish them, if it is property that a Bhikṣu is allowed to possess, it should be given to a trustworthy Bhikṣu. If it is impure property, it should be given to a faithful layperson. This is called proper procedure, not a failure to give. If it is not returned, it should be forcibly demanded; it should not be lost in vain.
Training Rule on Buying and Selling, the Twentieth
The Buddha was in the Jetavana Anāthapiṇḍika-ārāma in Śrāvastī, because of the various buying and selling activities of the group of six Bhikṣus, the matter being the same as before, this training rule (Śikṣāpada) was established.
'If any Bhikṣu engages in various kinds of buying and selling, it is a Nissaggiya Pācittiya (an offense entailing forfeiture and expiation).'
The term 'various kinds' refers to engaging in multiple types of trade, such as hoarding goods in cheap places and times, then reselling them at higher prices in expensive places and times to seek profit, or observing the seasons, predicting abundance or scarcity, and seizing the opportunity to profit for a living. The term 'buying and selling' includes items such as Kappāsa (cotton), thread, Kṣauma (fine linen), Ghee (clarified butter), molasses, rice and beans, rice and hemp, copper and iron, gold and silver, pearls, shells and jade, and various coins and goods. Buying with the intention of profit incurs a minor offense. Selling without the intention of profit is not an offense. If the reverse occurs, initially there is no offense, but later gaining profit incurs a Nissaggiya Pācittiya offense. If both parties have the intention of profit, the initial offense is minor, the later offense is serious; if neither has the intention, there is no offense. Some say: 'Initially buying for profit incurs a serious offense, only later selling for profit incurs a forfeiture and expiation offense.' These properties obtained from buying and selling should be forfeited according to the previous method, the severity of the situation and intention can be inferred. If, during buying and selling, one does not speak truthfully, or uses inferior measures to deceive others, one commits the offense of lying. When obtaining the goods, one commits the offense of theft. Whenever holding property intending to buy and sell, one must first determine that there is no intention to seek profit; gaining profit anywhere is not an offense. If the Bhikṣus set up the three robes (Tricīvara), they should not engage in selling for profit. Also, in places where laypeople trade, one should not set the price oneself, but should have a faithful layperson or a Śrāmaṇera (novice monk) buy it, which is not an offense. If there are none of these, one should set the price oneself, or increase the price by two or three times to return the value.
，不應過此共為高下。若現前眾物慾賣之時，上座應先為作本價，不可因斯即便唱斷。應取末後價極高者，方可與之。實不欲買妄增他價，得惡作罪。唱得衣時未還價直，即便著者，得惡作罪。若施主信心持妻子施，應還問彼此欲如何？若言：「唱賣，我當酬直。」者，隨施主意應賣，苾芻不應增價，若增價者得惡作罪；然亦不應問其價直，隨彼施主與價而受。若父母信心持小童子施苾芻者，應為受取。若彼卻索應還；若酬價者，任彼多少取亦無犯。此小童子在苾芻邊，以袈裟片而繫於頸，隨時濟養，后時長大，念欲報恩者持物來，施隨意應受。◎
根本薩婆多部律攝卷第六 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第七
尊者勝友集
三藏法師義凈奉 制譯
◎攝頌曰：
二缽二織師， 奪衣並急施， 阿蘭若雨衣， 回僧七日藥。
畜長缽過十日不分別學處第二十一
爾時薄伽梵在室羅伐城給孤獨園，時鄔波難陀苾芻，由貪買缽勸六十人，人別各施六十迦利沙波拏。又六眾苾芻處處從他多乞好缽，情貪積聚，既不自用復不施人，增長煩惱妨修正業，此由缽事過分廢闕，及譏嫌煩惱，制斯學處。
「若復苾
【現代漢語翻譯】 不應超過這個範圍來評判高低。如果現在有物品要賣，上座（寺院中資歷較高的僧人）應該先確定底價，不能因此就隨意喊價。應該選取最終出價最高的人，才能賣給他。如果實際上不想買，卻虛假抬高價格，會犯惡作罪（一種較輕的罪過）。喊價得到衣服后，在沒有支付價錢之前就穿上，會犯惡作罪。如果施主（捐贈者）出於信心，將妻子兒女佈施出來，應該反過來問他們想要怎樣做？如果他們說：『喊價賣掉，我來償還價錢。』，就應該隨施主的意思賣掉，比丘（出家人）不應該抬高價格，如果抬高價格會犯惡作罪；然而也不應該問他們的價錢，隨他們給多少價錢就接受。如果父母出於信心，將年幼的孩子佈施給比丘，應該接受。如果他們之後想要要回去，應該歸還；如果他們願意給錢贖回，無論多少都可以接受。這個小孩子在比丘身邊，用袈裟（僧侶的服裝）的碎片繫在脖子上，隨時供養照料，之後長大，如果想要報恩，拿著東西來佈施，可以隨意接受。 根本薩婆多部律攝卷第六 大正藏第 24 冊 No. 1458 根本薩婆多部律攝 根本薩婆多部律攝卷第七 尊者勝友集 三藏法師義凈奉 制譯 攝頌曰： 二缽二織師， 奪衣並急施， 阿蘭若雨衣， 回僧七日藥。 畜長缽過十日不分別學處第二十一 當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的給孤獨園（Jetavana），當時鄔波難陀（Upananda）比丘，因為貪圖購買缽（patra，僧人使用的食器），勸誘六十個人，每個人分別捐獻六十迦利沙波拏（karshapana，古印度貨幣單位）。又有六眾比丘到處向別人乞討好的缽，貪心積聚，既不自己使用又不施捨給別人，增長煩惱，妨礙修正行業，這是因為缽的事情太過分而導致廢棄修行，以及產生譏諷和煩惱，因此制定了這個學處（śikṣāpada，戒條）。 『如果又有比丘
【English Translation】 They should not exceed this limit to judge what is high or low. If there are items to be sold, the senior monk (the most senior monk in the monastery) should first set a base price and should not arbitrarily raise the price. The final highest bidder should be selected. If one does not actually want to buy but falsely increases the price, one commits a dukkaṭa (a minor offense). If one wears the garment after bidding for it but before paying the price, one commits a dukkaṭa. If a donor (dānapati) donates his wife and children out of faith, they should be asked in return what they want to do. If they say, 'Auction it off, and I will repay the price,' then it should be sold according to the donor's wishes. The bhikṣu (monk) should not raise the price; if he does, he commits a dukkaṭa; however, he should also not ask for their price, but accept whatever price they give. If parents donate a young child to a bhikṣu out of faith, it should be accepted. If they later want it back, it should be returned; if they are willing to pay a price to redeem it, whatever amount they give can be accepted without offense. This young child should stay with the bhikṣu, with a piece of the kasaya (monk's robe) tied around his neck, and be provided for and cared for at all times. Later, when he grows up, if he wants to repay the kindness and brings things to donate, it can be accepted at will. Fundamental Sarvāstivāda Vinaya Collection, Volume 6 Taisho Tripitaka Volume 24 No. 1458 Fundamental Sarvāstivāda Vinaya Collection Fundamental Sarvāstivāda Vinaya Collection, Volume 7 Collected by Venerable Shèngyǒu Translated by Tripiṭaka Master Yijing under Imperial Decree Summary Verse: Two bowls, two weavers, seizing robes and urgent donations, Aranya raincoats, returning sangha seven-day medicine. The Twenty-first Training Rule on Keeping a Bowl for More Than Ten Days Without Distributing It At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jetavana (Jetavana) in Śrāvastī (Śrāvastī). At that time, the bhikṣu (monk) Upananda (Upananda), out of greed for buying bowls (patra, a monk's eating utensil), persuaded sixty people, each donating sixty karshapana (karshapana, an ancient Indian currency unit). Also, six monks begged for good bowls from others everywhere, accumulating them greedily, neither using them themselves nor giving them to others, increasing煩惱 (kleshas, afflictions), hindering the proper practice of the Dharma. This was because the matter of the bowls was excessive, leading to the abandonment of practice, as well as causing criticism and煩惱 (kleshas, afflictions), therefore this training rule (śikṣāpada, precept) was established. 'If again a bhikṣu
芻，畜長缽過十日不分別者，泥薩祇波逸底迦。」
言長缽者，謂現有一守持缽，更畜餘者，名之為長。若不分別，日日得惡作罪；過十日，泥薩祇波逸底迦。若現無缽，后得缽時不名為長。若不守持，日日之中亦得惡作。缽有二種：一、鐵；二、瓦。準知石缽即是瓦類。若不爾者，世尊如何受天石缽，知非清凈而自用耶？有四種缽：謂金、銀、琉璃、水精，此若未受不應受，若受應棄。又四種缽：鍮石、赤銅、白銅，及木。此若未受亦不應受，若受應作藥盂得隨意用。若如法缽應守持，以缽置左手中，張右手掩缽口上，作如是說：「具壽存念！我苾芻某甲，此缽呾羅，是大仙器、是乞食器，我今守持，常用食故。」第二、第三亦如是說。若欲舍者，準舍衣法。若有兩缽，應持好者，余應分別。苾芻小缽，于尼成大，其缽量者后當說之。其無犯者，若減量、若過量，若畜長缽擬與餘人、出家近圓濟其所用，雖不分別，此亦無犯。若為貯羹菜、或用飲水畜二小缽，及安鹽盤子並匙，悉皆無犯。又于大缽之中隨容小缽，若順所須，多畜非犯，應更畜一大缽防闕事故。此異外道縫葉為器、或於手內立拱而食，難養難供非福田相。世尊許一，非多非少，善順中道資身修業。頗有苾芻畜缽一夜，得捨墮耶？有，謂得缽，根
【現代漢語翻譯】 現代漢語譯本：如果比丘（bhiksu，佛教出家男眾）擁有多餘的缽（patra，僧人使用的食器），超過十天不加以處理，就觸犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，一種戒律）。
所謂『長缽』，是指已經有一個正在使用的缽，又持有其他的缽，這就被稱為『長』。如果不加以處理，每天都會犯惡作罪（dukkhata，一種輕微的罪過）；超過十天，就觸犯尼薩耆波逸提迦。如果原本沒有缽，後來才得到缽，這不稱為『長』。如果不加以使用，每天也會犯惡作罪。缽有兩種：一是鐵缽，二是瓦缽。由此可知，石缽屬於瓦缽一類。如果不是這樣，世尊（bhagavan，佛陀的尊稱）怎麼會接受天人供養的石缽，明知它並非清凈之物而自己使用呢？有四種缽是不允許使用的：金缽、銀缽、琉璃缽、水晶缽，如果還沒有接受，就不應該接受；如果已經接受，就應該捨棄。又有四種缽：鍮石缽、赤銅缽、白銅缽，以及木缽。如果還沒有接受，也不應該接受；如果已經接受，應該做成藥缽，可以隨意使用。如果得到如法的缽，應該好好保管，將缽放在左手中，張開右手蓋在缽口上，這樣說：『諸位具壽（ayasmant，對僧人的尊稱）請聽！我比丘某甲，這個缽呾羅（patra，缽的另一種音譯），是大仙的器具、是乞食的食器，我現在保管使用，經常用它來飲食。』第二次、第三次也這樣說。如果想要捨棄，按照舍衣的方法。如果有兩個缽，應該保留好的，其餘的應該處理掉。比丘的小缽，對於比丘尼（bhiksuni，佛教出家女眾）來說就顯得大了，缽的尺寸大小，後面會講到。沒有犯戒的情況是：如果缽的尺寸小於規定、或大於規定，如果持有長缽是爲了給其他人、出家者、新受具足戒者使用，即使不加以處理，也不算犯戒。如果爲了盛羹菜、或用來飲水而持有兩個小缽，以及放置鹽盤子和匙子，這些都不算犯戒。又或者在大缽中放入小缽，如果順應所需，多持有幾個也不算犯戒，應該再持有一個大缽以防不時之需。這與外道縫樹葉做成器皿、或者用手捧著食物吃不同，他們難以供養，不是福田之相。世尊允許持有一個缽，不多不少，善於順應中道，用來資養身體、修習佛法。』
『有沒有比丘持有缽過一夜，就觸犯捨墮（Nissaggiya，一種戒律）呢？』『有，就是得到缽，根本』
【English Translation】 English version: 'If a bhiksu (Buddhist monk) possesses an extra bowl (patra, a monk's eating utensil) and does not dispose of it after ten days, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'
'The term 'extra bowl' refers to already having one bowl in use and possessing another; this is called 'extra.' If it is not disposed of, a dukkata (a minor offense) is committed daily; after ten days, a Nissaggiya Pacittiya is committed. If one initially has no bowl and later obtains one, it is not considered 'extra.' If it is not used, a dukkata is also committed daily. There are two types of bowls: one made of iron and one made of clay. It can be inferred that a stone bowl is a type of clay bowl. If this were not the case, how could the Bhagavan (the Blessed One, a title for the Buddha) have accepted a stone bowl offered by a deva (a celestial being), knowing it was not pure, and used it himself? There are four types of bowls that should not be used: gold, silver, crystal, and beryl. If they have not been accepted, they should not be accepted; if they have been accepted, they should be discarded. There are also four types of bowls: brass, red copper, white copper, and wood. If they have not been accepted, they should not be accepted; if they have been accepted, they should be made into medicine bowls and can be used as desired. If a bowl is obtained lawfully, it should be carefully kept. Place the bowl in the left hand, extend the right hand over the mouth of the bowl, and say: 'Venerable ones (ayasmant, a term of respect for monks), please listen! I, the bhiksu so-and-so, this bowl (patra), is an implement of the great sages, a vessel for begging food. I now keep and use it, regularly using it for eating.' The second and third times, say the same. If one wishes to discard it, follow the method for discarding robes. If there are two bowls, the better one should be kept, and the other should be disposed of. A small bowl for a bhiksu would be large for a bhiksuni (Buddhist nun). The size of the bowl will be discussed later. There is no offense if the bowl is smaller or larger than the prescribed size, or if the extra bowl is kept for giving to others, to renunciants, or to those newly ordained, even if it is not disposed of. There is also no offense in keeping two small bowls for holding soup or for drinking water, or for placing a salt dish and spoon. Furthermore, placing a small bowl inside a large bowl, or keeping multiple bowls as needed, is not an offense. One should keep an extra large bowl to prevent unforeseen circumstances. This is different from non-Buddhists who sew leaves together to make utensils or eat by cupping their hands, which is difficult to provide for and is not a sign of being a field of merit. The Bhagavan allows one bowl, neither too many nor too few, skillfully following the Middle Way to sustain the body and cultivate the Dharma.'
'Is there a bhiksu who, having kept a bowl overnight, commits a Nissaggiya offense?' 'Yes, that is, having obtained a bowl, the root.'
轉為尼，經一夜時便得本罪。持缽之法，不應令未近圓人洗，若能存護者聽洗。凡於缽上不應書己名字，若作私記者無犯，別人之物皆應準此。若書名時得惡作罪。若人持物施三寶者，應于所施物上鐫題施主名字，此是某甲福施之物。別人臥具應作私記，于缽袋中出內缽時，洗及曬暴並不應立，亦不置地，應以物替承，不用除穢不安穢處，牛糞有沙不應用洗。若有濕潤不內袋中，若已乾者不應久曬。知量受用如護眼睛。涉路行時，不露擎去、不衣角裹，應以袋盛掛肩而去。袋有三種：一、缽袋；二、藥袋；三、雜袋。若掛肩時應隨次第各置一肩，不應交絡，不應齊掛傍出肩隅如甕鼓形。作襻之法，縫帶內氈以線絡之，勿令捲縮。凡安缽處，若在寺中應為龕窟，居蘭若者應編竹葦為籠，泥及牛糞涂其表裡。若欲他行不應持去，所到之處隨時更作。若苾芻自解作缽，應居屏處，勿令俗見。
乞缽學處第二十二
佛在室羅伐城給孤獨園，時鄔波難陀為行乞食，至於商人處乞第二缽，情貪好故，增長煩惱，招物譏嫌，事惱同前，制斯學處。
「若復苾芻，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。彼苾芻當於眾中舍此長缽，取最下缽與彼苾芻，報言：『此缽還汝，不應守持，不應分
【現代漢語翻譯】 現代漢語譯本 比丘尼受具足戒后，如果過一夜才懺悔，就會犯根本罪。關於持缽的方法，不應該讓未受具足戒的人清洗，如果能夠小心維護的可以允許清洗。一般情況下，不應該在缽上寫自己的名字，如果只是做個私人記號則沒有罪過，別人的東西都應該參照這個原則。如果寫名字就會犯惡作罪。如果有人拿東西來佈施給三寶，應該在所佈施的物品上刻上施主的名字，說明這是某某人佈施的物品。別人的臥具應該做上私人的記號。從缽袋中取出或放入缽時，清洗和晾曬都不應該站立著進行，也不要直接放在地上，應該用東西墊著，不要放在不乾淨或污穢的地方，含有沙子的牛糞不應該用來洗缽。如果缽是濕潤的，不要放進缽袋中，如果已經乾燥了，也不應該長時間暴曬。要像保護眼睛一樣小心地使用缽。在路上行走時，不要直接暴露地拿著缽，也不要用衣角包裹，應該用缽袋裝著掛在肩膀上。缽袋有三種：一是缽袋，二是藥袋，三是雜物袋。如果掛在肩膀上，應該按照順序各放一邊肩膀，不要交叉纏繞，也不要並排掛著，讓袋子鼓出來像甕或鼓一樣。製作襻（pàn）的方法是，在縫製的帶子裡面加上氈子，用線縫好，不要讓它捲起來。凡是安放缽的地方，如果在寺廟中應該做一個小龕，住在蘭若（lán ruò，寂靜處）的比丘應該用竹子或蘆葦編成籠子，用泥土或牛糞塗抹內外。如果想要去其他地方，不應該帶著缽走，到了新的地方再隨時製作。如果比丘自己會做缽，應該在隱蔽的地方製作，不要讓俗人看見。
乞缽學處第二十二
佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Anāthapiṇḍada-ārāma，祇樹給孤獨園的簡稱）時，鄔波難陀（Upananda，人名）爲了乞食，到商人家裡乞討第二個缽，因為貪圖好的缽，增長了煩惱，招致別人的譏諷和嫌棄，事情的經過和之前一樣，因此制定了這個學處。
『如果又有比丘，有一個縫補了五處以上的缽，還可以使用，卻因為喜歡好的缽而另外去求取其他的缽，得到了，就犯尼薩祇波逸提迦（Nissaggiya Pācittiya，捨墮罪）。這位比丘應當在僧眾中捨棄這個多餘的缽，把最差的缽給那位比丘，並告訴他：『這個缽還給你，你不應該保留，不應該分'
【English Translation】 English version If a Bhikṣuṇī, after ordination, commits a fundamental offense and only confesses after a night has passed, she incurs the original offense. Regarding the method of holding the bowl (缽, bō, alms bowl), it should not be washed by those who have not received full ordination. If one can carefully maintain it, washing is permitted. Generally, one should not write one's name on the bowl; if it's just a personal mark, there is no offense. The same principle applies to others' belongings. Writing one's name incurs a Dukkaṭa (惡作, è zuò, offense of wrong-doing) offense. If someone donates items to the Three Jewels (三寶, sān bǎo, Buddha, Dharma, Sangha), the donor's name should be engraved on the donated item, stating that it is a donation from so-and-so. Others' bedding should have personal marks. When taking the bowl out of or putting it into the bowl bag, washing and sun-drying should not be done while standing, nor should it be placed directly on the ground. Something should be used as a mat, avoiding unclean or defiled places. Cow dung with sand should not be used for washing. If the bowl is wet, it should not be put into the bag; if it's dry, it should not be exposed to the sun for too long. Use it sparingly, like protecting one's eyes. When walking on the road, do not carry the bowl exposed or wrapped in the corner of one's robe; it should be placed in a bowl bag and hung over the shoulder. There are three types of bags: first, the bowl bag; second, the medicine bag; and third, the miscellaneous items bag. When hanging them over the shoulder, they should be placed on separate shoulders in order, not intertwined, and not hung side by side, bulging out like a jar or drum. The method of making the loop (襻, pàn, loop or handle) is to sew felt inside the sewn strap and secure it with thread to prevent it from curling up. Wherever the bowl is placed, if in a monastery, a niche should be made; if living in a secluded place (蘭若, lán ruò, a quiet place for practice), a cage should be woven from bamboo or reeds, and the inside and outside should be plastered with mud or cow dung. If one wants to go elsewhere, one should not take the bowl; a new one should be made wherever one goes. If a Bhikṣu (苾芻, bǐ qiū, a Buddhist monk) can make a bowl himself, he should do so in a secluded place, away from the sight of laypeople.
The Twenty-Second Training Rule on Begging for a Bowl
The Buddha was in the Jeta Grove (祇樹給孤獨園, Qí shù Jí gū dū yuán, Jeta's Grove and Anathapindika's Monastery) in Śrāvastī (室羅伐城, Shì luó fá chéng, an ancient Indian city). At that time, Upananda (鄔波難陀, Wū bō nán tuó, a name) went to a merchant's house to beg for a second bowl, driven by greed for a better bowl, which increased his afflictions and caused others to criticize and dislike him. The situation was similar to previous incidents, so this training rule was established.
'If a Bhikṣu (苾芻, bǐ qiū, a Buddhist monk) has a bowl with more than five patches, which is still usable, but seeks another bowl because he likes a better one, he commits a Nissaggiya Pācittiya (尼薩祇波逸提迦, Ní sà qí bō yì tí jiā, an offense requiring forfeiture and confession). That Bhikṣu should relinquish this extra bowl in the Sangha (僧眾, sēng zhòng, monastic community) and give the worst bowl to that Bhikṣu, saying, 'This bowl is returned to you; you should not keep it, you should not share it.'
別，亦勿施人。應自審詳，徐徐受用，乃至破應護持，此是法。』」
言減五綴者，謂未滿五綴。時有苾芻用五片缽綴而乞食，日別料理廢修正業。或但五綴或時過此，聽畜余缽。有五種镕濕物不應綴缽：謂黑糖、黃蠟、鉛、錫、紫礦。有五種綴鐵缽法：一、以細釘塞孔；二、安小鐵片打入令牢；三、如魚齒四邊鉸破內外相夾；四、以鐵片掩孔周圓釘之；五、用屑末，此有二種：一、碎鐵末，二、磨石末。初補鐵缽，次補瓦缽。用末綴時，以油和末，于鐵碗中用鐵錘熟研方用塞孔，即以微火燒之使硬。若粗澀者更以油涂，依法熏之。若瓦缽有孔隙者，用沙糖和泥塞之，以火干炙。若璺破者，刻作鼓腰，以鐵鼓填之，上以泥塗火熏應用。泛論缽者，有四圓滿：一、體圓滿，謂是鐵也。二、相圓滿，謂堅牢無穴無綴不受垢膩。三、量圓滿，謂是大缽。四、得處圓滿，謂眾中分得、或施主處得、或是舊好缽。若苾芻先有此缽，更求好者，得時捨墮。于眾中者，此缽應于眾中而舍，應先勸請行有犯缽。苾芻具五法者應差，始從敷座，乃至問云：「汝某甲能與僧伽行有犯缽不？」彼答言：「能。」應一苾芻作白二羯磨差：「大德僧伽聽！此某甲苾芻樂與僧伽行有犯缽。若僧伽時至聽者，僧伽應許僧伽今差某甲為行有犯缽。
【現代漢語翻譯】 現代漢語譯本：不要對別人做你不希望別人對你做的事。應該仔細審視自己，慢慢地接受和使用（缽），甚至在破損時也要保護和維持，這就是法。'
所說的『減少五綴』，是指未滿五個綴。當時有比丘用五片缽綴來乞食，每天都要料理（缽），荒廢了修正的功業。或者只有五個綴，或者有時超過這個數量，允許持有其他的缽。有五種容易熔化潮濕的物質不應該用來綴缽：即黑糖、黃蠟、鉛、錫、紫礦。有五種綴鐵缽的方法：一、用細釘子塞住孔；二、安裝小鐵片打入使之牢固；三、像魚齒一樣四邊鉸破，內外相夾；四、用鐵片覆蓋孔洞，周圍用釘子釘住；五、用屑末，這又有兩種：一、碎鐵末，二、磨石末。先修補鐵缽，再修補瓦缽。用屑末綴補時，用油調和屑末，在鐵碗中用鐵錘充分研磨后才用來塞孔，然後用微火燒烤使之變硬。如果表面粗糙，就再用油塗抹，依法進行熏製。如果瓦缽有孔隙，用沙糖和泥土塞住，用火烘乾。如果出現裂紋，就刻成鼓腰狀，用鐵鼓填補，上面用泥土塗抹，用火燻烤后就可以使用。泛泛而論缽，有四種圓滿：一、體圓滿，指的是材質是鐵。二、相圓滿，指的是堅固沒有孔洞，沒有綴補，不沾染污垢油膩。三、量圓滿，指的是大缽。四、得處圓滿，指的是從僧團中分得、或者從施主處獲得、或者是舊的好的缽。如果比丘已經有了這樣的缽，又去尋求更好的，得到時就構成捨墮罪（Nissaggiya Pacittiya）。在僧團中得到的缽，應該在僧團中捨棄，應該先勸請一位能執行有犯缽（Patimokkha）的比丘。具備五種條件的比丘可以被推選，首先從鋪設座位開始，直到詢問說：『你某甲能為僧團執行有犯缽（Patimokkha）嗎？』他回答說：『能。』應該由一位比丘作白二羯磨（ñatti-dutiya-kamma）來推選：『大德僧伽聽！這位某甲比丘樂意為僧伽執行有犯缽（Patimokkha）。如果僧伽認為時機已到，請允許僧伽現在推選某甲為執行有犯缽（Patimokkha）的比丘。
【English Translation】 English version: 'Do not do to others what you would not want done to yourself. One should carefully examine oneself, slowly accept and use (the bowl), even protecting and maintaining it when it is broken. This is the Dharma.'
The term 'reducing five patches' refers to having fewer than five patches. At that time, there were Bhikkhus who used bowls with five patches to beg for food, and they spent their days managing (the bowl), neglecting their practice of cultivation. Whether there are only five patches or sometimes more than this number, it is permissible to keep other bowls. There are five kinds of easily melted and damp substances that should not be used to patch bowls: namely, black sugar, yellow wax, lead, tin, and purple ore. There are five methods for patching iron bowls: 1. Plugging the hole with a thin nail; 2. Installing a small iron piece and hammering it in to make it firm; 3. Like fish teeth, breaking the four sides and clamping them together inside and out; 4. Covering the hole with an iron piece and nailing it around; 5. Using powder, which has two types: 1. Crushed iron powder, 2. Ground stone powder. First repair the iron bowl, then repair the clay bowl. When patching with powder, mix the powder with oil, grind it thoroughly in an iron bowl with an iron hammer, and then use it to fill the hole, then bake it with a low flame to harden it. If the surface is rough, apply more oil and smoke it according to the Dharma. If there are gaps in the clay bowl, fill them with sand sugar and mud, and dry them with fire. If there are cracks, carve it into a drum waist shape, fill it with an iron drum, cover it with mud, and smoke it with fire before using it. Generally speaking about bowls, there are four perfections: 1. Perfection of substance, which means it is made of iron. 2. Perfection of appearance, which means it is strong, without holes, without patches, and does not get stained with dirt and grease. 3. Perfection of quantity, which means it is a large bowl. 4. Perfection of acquisition, which means it is obtained from the Sangha, or obtained from a donor, or it is an old, good bowl. If a Bhikkhu already has such a bowl and seeks a better one, obtaining it constitutes a Nissaggiya Pacittiya offense. A bowl obtained from the Sangha should be relinquished to the Sangha. One should first request a Bhikkhu who can perform the Patimokkha (有犯缽) . A Bhikkhu who possesses five qualities can be selected, starting from laying out the seat, until asking: 'You, so-and-so, are you able to perform the Patimokkha (有犯缽) for the Sangha?' He replies: 'I am able.' One Bhikkhu should perform a ñatti-dutiya-kamma (白二羯磨) to select him: 'Venerable Sangha, listen! This Bhikkhu, so-and-so, is willing to perform the Patimokkha (有犯缽) for the Sangha. If the Sangha deems it the right time, please allow the Sangha to now select so-and-so as the Bhikkhu to perform the Patimokkha (有犯缽).
苾芻此某甲今與僧伽行有犯缽。白如是。」次作羯磨：「大德僧伽聽！乃至我今如是持。」準白應作。佛言：「汝諸苾芻行有犯缽法，我今當制行有犯缽。人眾和合時應告白言：『諸具壽！明日我當爲僧伽行有犯缽。諸具壽各各持缽來集。』至明日僧伽盡集時，彼苾芻持有犯缽，上座前立，讚美其缽，白上座言：『此缽光凈圓滿堪用，若須者應取。』若上座取者應與，即持上座缽行與第二上座，第二不用應與第三。正與第三上座時，第一上座更索者，初一索時不應與，第二索時亦不應與，三索應與。上座犯惡作罪，應須說悔。如是乃至行末，若卻索者準此應知。如是行時展轉至終所得之缽，即應授與犯舍苾芻，語言：『苾芻！此缽不合守持，亦不應棄，徐徐受用乃至破來。』行有犯缽苾芻不依教者得越法罪。持有犯缽苾芻若乞食時，以有犯缽盛好囊中，其守持者置余袋內。若得好飯安有犯缽，粗者安守持缽中，有犯缽置在一邊，守持者常應用食。若洗暴舉熏、或時涉路，有犯缽常好安置，乃至破來。彼苾芻所有行法，不依行者得越法罪。」此是汝缽不應守持者，謂先有守持缽，此缽為行治罰，令其畜用。不應分別者，亦復不合分別作凈而畜。不施餘人者，不應持此施與他人。應自審詳受用，不應卒爾生疲怠心故令破壞
【現代漢語翻譯】 現代漢語譯本： 『苾芻（bhiksu，比丘）！某甲（某人）現在要為僧伽（samgha，僧團）進行有犯缽（patra，缽）的儀式，就這樣稟告。』然後進行羯磨（karma，羯磨）: 『大德僧伽（bhikkhu sangha，比丘僧團）聽著！乃至我今天就這樣奉行。』按照稟告應該這樣做。佛說：『你們這些苾芻（bhiksu，比丘）要進行有犯缽（patra，缽）的儀式，我現在制定有犯缽（patra，缽）的規則。當大眾和合時，應該告知說：『諸位具壽（ayushman，有德者）！明天我將為僧伽（samgha，僧團）進行有犯缽（patra，缽）的儀式。諸位具壽（ayushman，有德者）各自拿著缽來集合。』到第二天僧伽（samgha，僧團）全部集合時，那個苾芻（bhiksu，比丘）拿著有犯缽（patra，缽），站在上座（長老）面前，讚美他的缽，稟告上座（長老）說：『這個缽光亮潔凈，圓滿堪用，如果需要就請取用。』如果上座（長老）取用，就應該給他，然後拿著上座（長老）的缽，給第二位上座（長老），第二位不用，就給第三位。正在給第三位上座（長老）時，第一位上座（長老）又索要，第一次索要時不應該給，第二次索要時也不應該給，第三次索要時應該給。上座（長老）犯了惡作罪（dukkhata，惡作罪），應該懺悔。像這樣直到儀式結束，如果又索要，按照這個原則處理。像這樣進行時，輾轉到最後得到的缽，就應該授予犯舍（patra，缽）的苾芻（bhiksu，比丘），告訴他說：『苾芻（bhiksu，比丘）！這個缽不適合守持，也不應該丟棄，慢慢地受用直到破損。』進行有犯缽（patra，缽）的苾芻（bhiksu，比丘）不按照教導，就犯越法罪（atikrama，違犯戒律）。持有有犯缽（patra，缽）的苾芻（bhiksu，比丘）如果乞食時，用有犯缽（patra，缽）盛放在好的囊中，他所守持的缽放在另一個袋子里。如果得到好的飯食，就放在有犯缽（patra，缽）里，粗糙的飯食放在守持的缽中，有犯缽（patra，缽）放在一邊，守持的缽經常用來食用。如果洗滌、晾曬、薰香，或者有時行走在路上，有犯缽（patra，缽）要好好安置，直到破損。那個苾芻（bhiksu，比丘）所有的行為，不按照這些規定執行，就犯越法罪（atikrama，違犯戒律）。』 『這個是你的缽，不應該守持』，是指先前有守持的缽，這個缽是爲了懲罰而進行的，讓他畜養使用。『不應該分別』，是指也不應該分別作凈而畜養。『不施與他人』，是指不應該拿著這個缽施與他人。應該自己仔細地審視受用，不應該突然產生疲憊懈怠的心，因此讓它破壞。
【English Translation】 English version: 『Bhikkhu (bhiksu, monk)! So-and-so is now going to perform the ceremony of the condemned bowl (patra, bowl) for the Sangha (samgha, monastic community). Let it be announced thus.』 Then perform the karma (karma, act): 『Venerable Sangha (bhikkhu sangha, community of monks), listen! Even to this day, I will follow this practice.』 It should be done according to the announcement. The Buddha said: 『You bhikkhus (bhiksu, monks) are to perform the ceremony of the condemned bowl (patra, bowl). I now establish the rules for the condemned bowl (patra, bowl). When the assembly is harmonious, it should be announced: 『Venerable ones (ayushman, venerable ones)! Tomorrow I will perform the ceremony of the condemned bowl (patra, bowl) for the Sangha (samgha, monastic community). Venerable ones (ayushman, venerable ones), each bring your bowl and gather together.』 When the Sangha (samgha, monastic community) is fully assembled the next day, that bhikkhu (bhiksu, monk) holding the condemned bowl (patra, bowl) stands before the senior monk (elder), praises his bowl, and announces to the senior monk (elder): 『This bowl is bright, clean, complete, and usable. If needed, please take it.』 If the senior monk (elder) takes it, it should be given to him. Then, taking the senior monk's (elder) bowl, give it to the second senior monk (elder). If the second one does not want it, give it to the third. While giving it to the third senior monk (elder), if the first senior monk (elder) asks for it back, it should not be given on the first request, nor on the second request, but it should be given on the third request. The senior monk (elder) who commits an offense of wrong-doing (dukkhata, offense of wrong-doing) should confess. In this way, until the end of the ceremony, if someone asks for it back, it should be handled according to this principle. As it proceeds in this way, the bowl obtained at the end should be given to the bhikkhu (bhiksu, monk) who is being punished with the bowl, and he should be told: 『Bhikkhu (bhiksu, monk)! This bowl is not suitable for keeping, nor should it be discarded. Use it slowly until it is broken.』 A bhikkhu (bhiksu, monk) performing the ceremony of the condemned bowl (patra, bowl) who does not follow the teachings commits an offense of transgression (atikrama, violation of precepts). When a bhikkhu (bhiksu, monk) holding the condemned bowl (patra, bowl) goes begging for food, he should place the condemned bowl (patra, bowl) in a good bag, and the bowl he keeps should be placed in another bag. If he obtains good food, he should place it in the condemned bowl (patra, bowl); coarse food should be placed in the bowl he keeps. The condemned bowl (patra, bowl) should be placed aside, and the bowl he keeps should be used for eating. When washing, airing, fumigating, or traveling on the road, the condemned bowl (patra, bowl) should be well placed until it is broken. All the actions of that bhikkhu (bhiksu, monk) who does not act according to these rules commits an offense of transgression (atikrama, violation of precepts).』 『This is your bowl, it should not be kept,』 refers to having a bowl that was previously kept. This bowl is for punishment, allowing him to keep and use it. 『It should not be distinguished,』 means that it should not be purified and kept separately. 『It should not be given to others,』 means that this bowl should not be given to others. One should carefully examine and use it, and should not suddenly become tired and negligent, causing it to be destroyed.
。若故壞者，得越法罪。若求得多缽者，皆捨墮罪，於此缽中取一好者眾中作法，所有餘缽隨意分施。此中犯者苾芻缽破，始從一綴齊五綴來，堪得受用不作綴法，為好故更求余缽，覓時惡作，得便捨墮。非好好想，但得墮罪。好與不好作不好想者無犯。或為他求、或兩人共覓、或遣書等、或外道邊求得，皆得惡作。若以價買得、或不為好從他求得、或轉換得，此皆無犯。
自乞縷使非親織師織作衣學處第二十三
佛在室羅伐城給孤獨園，時鄔波難陀苾芻從捻線家求縷，令㒓額織師織一上疊。復依託王臣織一張疊，惱物生譏，因求好事，煩惱同前，制斯學處。
「若復苾芻，自乞縷線，使非親織師織作衣。若得衣者，泥薩祇波逸底迦。」
言自乞縷者，或得半兩、或一兩餘，謂劫貝縷、或高世耶縷、或復家絲、或毛或奢搦迦、或芻摩、或野麻、或纻縷、或高詀薄迦、或阿缽闌得迦縷。若乞高世耶使非親織作敷具，便得二墮、一舍，由衣體一故。若作余衣或為偃帶等，使織之時皆得惡作。或從親乞、或非親乞、或自買得，隨以何緣而得其縷，使一非親織師、或復眾多、或令親人助織、或自助織，皆犯捨墮。言無犯者，從親而乞，使親而織，親為親想等，句法如上。又無犯者，若彼施主自有信心
【現代漢語翻譯】 現代漢語譯本：如果故意損壞缽，會犯越法罪。如果求得多個缽，都要捨棄，從中選取一個好的，在僧團中舉行儀式，剩下的缽可以隨意分發。在此情況下，如果比丘的缽破了，從一開始用一根線綴補到五根線綴補，還可以使用，但沒有進行綴補儀式，爲了追求更好的缽而另外尋求，尋找時會犯惡作罪，得到后則犯捨墮罪。如果不是爲了追求更好的缽，只是得到，則只犯墮罪。如果認為好的缽和不好的缽都是不好的，則不犯戒。或者爲了他人求取、或者兩人共同尋找、或者寫信求取、或者從外道處求得，都會犯惡作罪。如果是用價格購買得到、或者不是爲了追求更好的缽而從他人處求得、或者通過交換得到，這些都不犯戒。
自乞縷使非親織師織作衣學處第二十三
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，鄔波難陀（Upananda）比丘從捻線家求取線，讓㒓額織師織造一件上疊。又依託王臣織造一張疊，引起人們的惱怒和譏諷，因為追求好事，煩惱與之前相同，因此制定了這個學處。
『如果再有比丘，親自乞求線，讓非親屬的織工織造衣服。如果得到衣服，則犯泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮）。』
所說的『親自乞求線』，或者得到半兩、或者一兩多，指的是劫貝縷（kappāsa，棉線）、或者高世耶縷（koseyya，絲線）、或者家絲、或者毛、或者奢搦迦（saṇa，大麻）、或者芻摩（khoma，亞麻）、或者野麻、或者苧麻、或者高詀薄迦（gocelapaka，羊毛）、或者阿缽闌得迦縷（appalantaka，一種樹皮纖維）。如果乞求高世耶（koseyya）讓非親屬織工織造敷具，就會犯兩次墮罪、一次舍罪，因為衣服的整體是一體的。如果製作其他衣服或者作為腰帶等，讓織工織造的時候都會犯惡作罪。或者從親屬乞求、或者從非親屬乞求、或者自己購買得到，無論通過什麼途徑得到線，讓一個非親屬的織工、或者多個織工、或者讓親屬幫助織造、或者自己幫助織造，都會犯捨墮罪。所說的『不犯』，是從親屬乞求，讓親屬織造，認為親屬是親屬等，句法如上。又沒有犯戒的情況是，如果施主自己有信心
【English Translation】 English version: If one deliberately damages the bowl, one incurs a transgression. If one obtains multiple bowls, all must be relinquished. From these bowls, select a good one and perform a ceremony within the Sangha (community of monks). The remaining bowls may be distributed as desired. In this situation, if a Bhikkhu's (monk's) bowl is broken, starting from one stitch up to five stitches, it remains usable. However, if the stitching ceremony is not performed, and one seeks another bowl for the sake of a better one, one incurs a Dukkaṭa (wrongdoing) while searching, and a Nissaggiya Pacittiya (forfeiture and expiation) upon obtaining it. If it is not sought for the sake of a better bowl, but simply obtained, one only incurs a Pacittiya (expiation). If one regards both good and bad bowls as bad, there is no offense. If one seeks it for another, or two people seek it together, or sends a letter to request it, or obtains it from non-Buddhists, one incurs a Dukkaṭa. If it is obtained by purchase, or obtained from another without seeking a better bowl, or obtained through exchange, there is no offense.
The Training Rule Concerning Asking for Thread and Having a Garment Woven by a Non-Relative Weaver, the Twenty-Third.
When the Buddha was at Jetavana (Jetavana, a monastery) in Śrāvastī (Śrāvastī, a major city in ancient India), Bhikkhu Upananda (Upananda, a monk's name) requested thread from a thread-spinning family and had a '㒓額' weaver weave a top layer. He also relied on royal officials to weave a sheet, causing annoyance and criticism. Because of seeking good things, the trouble was the same as before, so this training rule was established.
'If any Bhikkhu, personally asks for thread and has a garment woven by a non-relative weaver, if he obtains the garment, it is to be forfeited and confessed (Nissaggiya Pacittiya).'
The phrase 'personally asks for thread' refers to obtaining half a 'liang' (a unit of weight) or more, referring to kappāsa (kappāsa, cotton thread), koseyya (koseyya, silk thread), or domestic silk, or wool, or saṇa (saṇa, hemp), or khoma (khoma, flax), or wild hemp, or ramie, or gocelapaka (gocelapaka, wool), or appalantaka (appalantaka, a type of bark fiber) thread. If one asks for koseyya (koseyya) and has a non-relative weaver weave a spread, one incurs two Pacittiyas and one Nissaggiya, because the garment is a single entity. If one makes other garments or uses it as a belt, etc., one incurs a Dukkaṭa whenever the weaver weaves. Whether one asks from a relative, or asks from a non-relative, or obtains it by purchase, no matter how one obtains the thread, if one non-relative weaver, or multiple weavers, or a relative helps with the weaving, or one helps with the weaving oneself, one incurs a Nissaggiya Pacittiya. The phrase 'no offense' refers to asking from a relative, having a relative weave, regarding a relative as a relative, etc., the phrasing is as above. Furthermore, there is no offense if the donor has faith
，令他為織、或以價織。若虛誑心陳己勝德，乞得物時惡作；他勝，一時俱得。實有德者，得惡作墮罪。雖親織師，不知時故令他生惱、或現異相，皆得惡作。以不凈縷而相和雜，謂駝毛等，或為他織，皆惡作罪。
勸非親織師織衣學處第二十四
佛在室羅伐城給孤獨園，時鄔波難陀苾芻為自身故，使織師織大白㲲，持滿缽食與彼織師，招世譏嫌，事惱同前，制斯學處。
「若復苾芻，有非親居士、居士婦，為苾芻使非親織師織作衣。此苾芻先不受請，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！應好織凈梳治善簡擇極堅打，我當以少缽食、或缽食類、或復食直而相濟給。』若苾芻以如是物與織師求得衣者，泥薩祇波逸底迦。」
先不受請者，先不隨意許其取索。便生異念者，有四種念：一、念密緻，謂應好織。二、念鮮白，謂凈梳治。三、念精細，謂善簡擇。四、念光澤，謂極堅打。初言好織，亦兼廣大。言缽食者，謂與五種珂但尼食、或與五種蒲膳尼食。言缽食類者，謂以生穀米等。言食直者，謂與食價。此中犯者，從初勸作，乃至衣未入手皆犯惡作。若得衣已，便得捨墮。若不凈衣、或勸黃門二形作衣者，皆得惡作。
奪衣學處第二十五
佛在
【現代漢語翻譯】 現代漢語譯本： 如果讓別人為自己織布，或者用其他東西來換取織布。如果內心虛假，謊稱自己有殊勝的功德，以此乞求得到東西時，犯惡作罪；如果對方勝過自己，那麼一時之間都得到（東西）。真正有功德的人，得到（東西）會犯墮罪。即使是親近的織工，因為不知道時間而讓對方產生惱怒，或者顯現出奇怪的表情，都會犯惡作罪。用不乾淨的線與（乾淨的線）混合，比如駝毛等，或者為他人織布，都犯惡作罪。
勸非親織師織衣學處第二十四
佛陀在室羅伐城（梵：Śrāvastī，古印度城市）的給孤獨園（梵：Anāthapiṇḍada-ārāma，又稱祇園精舍）時，鄔波難陀（梵：Upananda，比丘名）比丘爲了自己，讓織工織造大塊的白色毛織品，並用滿缽的食物給織工，招致世人的譏諷和嫌棄，事情的煩惱和之前一樣，因此制定了這個學處。
「如果又有比丘，有非親近的居士（梵：Upāsaka，在家男信徒）、居士婦（梵：Upāsikā，在家女信徒），為比丘讓非親近的織工織作衣服。這位比丘事先沒有接受邀請，便產生其他的念頭，去到織工那裡這樣說：『你現在知道嗎？這件衣服是為我織的。好啊，織工！應該好好地織，乾淨地梳理，好好地選擇，非常堅固地敲打，我應當用少量的缽食、或者類似缽食的東西、或者食物的價錢來資助你。』如果比丘用這樣的東西給織工來求得衣服，就犯泥薩祇波逸底迦（梵：Nissaggiya Pācittiya，捨墮罪）。」
事先沒有接受邀請，是指事先沒有隨意允許他索取。產生其他的念頭，有四種念頭：一、念密緻，是指應該好好地織。二、念鮮白，是指乾淨地梳理。三、念精細，是指好好地選擇。四、念光澤，是指非常堅固地敲打。最初說的好好地織，也兼顧了廣大。說的缽食，是指給予五種珂但尼食（梵：khādanīya，可咀嚼的食物）、或者給予五種蒲膳尼食（梵：bhojanīya，可吞嚥的食物）。說的類似缽食的東西，是指用生穀米等。說的食物的價錢，是指給予食物的價錢。這裡犯戒的，從最初勸說製作，直到衣服沒有入手都犯惡作罪。如果得到衣服，就犯捨墮罪。如果不乾淨的衣服、或者勸黃門（梵：paṇḍaka，閹人）二形（梵：ubhayavyañjanaka，具有男女兩性性器官的人）製作衣服，都犯惡作罪。
奪衣學處第二十五
佛陀在……
【English Translation】 English version: If he orders someone to weave for him, or exchanges something for weaving. If, with a false heart, he boasts of his own superior virtues and begs for things, he commits a Dukkaṭa (misdeed) when he receives the things; if the other person is superior, he receives (the things) all at once. A person who truly has virtues commits a Pācittiya (Defeat) offense if he receives (the things). Even if it is a close weaver, if he causes annoyance to the other person because he does not know the time, or if he shows strange expressions, he commits a Dukkaṭa. Mixing unclean threads with (clean threads), such as camel hair, or weaving for others, all constitute Dukkaṭa offenses.
The Twenty-fourth Training Rule on Encouraging Non-relatives to Weave Clothes
The Buddha was in the Jetavana (Jetavana-ārāma, monastery in Śrāvastī) in Śrāvastī (ancient Indian city). At that time, Bhikṣu (Buddhist monk) Upananda (name of a monk) had a large white woolen cloth woven by a weaver for himself, and gave the weaver a full bowl of food, which caused ridicule and disgust from the world. The trouble was the same as before, so this training rule was established.
'If again, a Bhikṣu, has a non-relative Upāsaka (lay male devotee), or Upāsikā (lay female devotee), cause a non-relative weaver to weave clothes for the Bhikṣu. If this Bhikṣu, without having received an invitation beforehand, then has other thoughts, and goes to the weaver and says: 'Do you know now? This cloth is being woven for me. Good, weaver! You should weave well, comb cleanly, choose well, and beat very firmly. I will support you with a small bowl of food, or something similar to a bowl of food, or the price of food.' If a Bhikṣu obtains clothes by giving such things to the weaver, it is a Nissaggiya Pācittiya (Offense Entailing Forfeiture).'
Not having received an invitation beforehand means not having casually allowed him to ask for it beforehand. Having other thoughts means having four kinds of thoughts: First, thinking of density, meaning it should be woven well. Second, thinking of freshness and whiteness, meaning it should be combed cleanly. Third, thinking of refinement, meaning it should be chosen well. Fourth, thinking of luster, meaning it should be beaten very firmly. The initial saying of weaving well also includes broadness. Saying a bowl of food means giving five kinds of Khādanīya (chewable food) or giving five kinds of Bhojanīya (swallowable food). Saying something similar to a bowl of food means using raw rice, etc. Saying the price of food means giving the price of food. In this case, the offense is committed from the initial encouragement to make it until the clothes have not yet been received, all of which constitute Dukkaṭa offenses. If the clothes are obtained, then a Nissaggiya Pācittiya offense is committed. If it is unclean clothes, or encouraging a Paṇḍaka (eunuch) or Ubhayavyañjanaka (hermaphrodite) to make clothes, all constitute Dukkaṭa offenses.
The Twenty-fifth Training Rule on Taking Clothes
The Buddha was at...
室羅伐城給孤獨園，時難提苾芻以僧伽胝與達摩苾芻，后因忿諍，還奪其衣。由不忍故，生他謗議。因取衣事，不忍廢闕，譏嫌煩惱，制斯學處。
「若復苾芻，先與苾芻衣。彼於後時惱瞋罵詈，生嫌賤心，若自奪、若教人奪，報言：『還我衣來，不與汝。』若衣離彼身自受用者，泥薩祇波逸底迦。」
言與衣者，是總摽句。若與彼衣時，告言：「汝可與我作使。」若不為作便奪衣者，得捨墮罪。言后時者，謂是別時。言惱者，謂以身業現惱相故。瞋者，謂于內心結忿恚故。言罵詈者，由懷忿恨出不忍言故。言嫌賤者，現瞋忿相為不益事。奪者，謂據本心有所希望，情既不遂而返奪之，作己物想。若異此者，得他勝罪。言受用者，作屬己心。此中犯者，謂若苾芻，或身或語、或身語二、或自或他而為牽奪，乃至衣角未離身來，鹹得惡作；既離身已，得捨墮罪。若諸俗人奪苾芻衣，能生無量不善之業。實未奪得作奪得想等，如前應說。若知前人性不謹慎沙門資具，恐其散失，善心奪舉者無犯。◎
◎過後畜急施衣學處第二十六
佛在室羅伐城給孤獨園，時六眾苾芻于安居中共分衣利，因生違惱，為受衣事，過限廢闕，譏嫌煩惱，制斯學處。
「若復苾芻，前三月雨安居，十日未滿，有急
【現代漢語翻譯】 現代漢語譯本：佛陀在室羅伐城（Śrāvastī，古印度城市名）的給孤獨園（Anāthapiṇḍika-ārāma，富商給孤獨長者為佛陀修建的精舍）時，難提苾芻（Nanda bhikṣu，比丘名）將僧伽胝（saṃghāṭī，比丘所穿的大衣）給予達摩苾芻（Dharma bhikṣu，比丘名），後來因為爭吵，又奪回了他的衣服。由於無法忍受，便產生了對他的誹謗議論。因為取回衣服這件事，無法忍受因此造成的過失，招致了譏諷和煩惱，所以制定了這個學處（śikṣāpada，戒條）。 『如果又有比丘，先前將衣服給予了其他比丘。之後因為惱怒、嗔恨、謾罵，產生嫌棄輕賤之心，如果親自奪回，或者教唆他人奪回，並聲稱：『還我的衣服來，我不給你了。』如果衣服離開了對方的身體，自己拿去受用，就觸犯了泥薩祇波逸底迦（Nissaggiya pācittiya，捨墮罪）。』 所說的『給予衣服』，是總括性的說明。如果給予衣服時，告知對方：『你可以為我做些事情。』如果不為他做，就奪回衣服的，就犯了捨墮罪。所說的『之後』，是指不同的時間。所說的『惱怒』，是指用身體的行動表現出惱怒的樣子。所說的『嗔恨』，是指內心懷有憤怒。所說的『謾罵』，是因為懷著憤怒和怨恨，說出不忍心說的話。所說的『嫌棄輕賤』，是表現出嗔怒的樣子，認為對方做的事情沒有益處。『奪』，是指根據原本的心意有所希望，但願望沒有實現，就反過來奪取，當作自己的東西。如果不是這樣，就犯了他勝罪（pārājika，斷頭罪）。所說的『受用』，是當作屬於自己的東西。這裡所說的犯戒，是指如果比丘，或者用身體、或者用語言、或者身語並用、或者自己、或者指使他人而進行搶奪，乃至衣服的衣角還沒有離開對方的身體，都犯了惡作罪（dukkata，輕罪）；一旦衣服離開了身體，就犯了捨墮罪。如果世俗之人奪取比丘的衣服，會產生無量的不善之業。實際上沒有奪得，卻認為已經奪得等等，如同前面所說。如果知道對方不謹慎保管沙門的資具，恐怕會散失，出於好心奪取拿走，就沒有犯戒。◎ ◎過後畜急施衣學處第二十六 佛陀在室羅伐城給孤獨園時，六眾苾芻（Chabbaggiya bhikṣu，六群比丘）在安居（varsa，雨季的三個月閉關修行）中共分衣服的利益，因此產生了矛盾和惱怒，爲了接受衣服的事情，超過了期限，造成了過失，招致了譏諷和煩惱，所以制定了這個學處。 『如果又有比丘，前三個月的雨季安居，距離十天期滿還有一段時間，有緊急…
【English Translation】 English version: When the Buddha was at Jetavana Monastery in Śrāvastī (ancient Indian city), Bhikṣu Nanda (Nanda bhikṣu, name of a monk) gave a saṃghāṭī (saṃghāṭī, a large robe worn by monks) to Bhikṣu Dharma (Dharma bhikṣu, name of a monk), but later, due to a dispute, he took back the robe. Because he could not bear it, he generated slanderous talk about him. Because of the matter of taking back the robe, he could not bear the resulting fault, which led to ridicule and vexation, so this śikṣāpada (śikṣāpada, precept) was established. 『If again, a bhikṣu has previously given a robe to another bhikṣu. Later, due to annoyance, anger, and abuse, he develops a feeling of contempt and disdain. If he personally takes it back, or instigates others to take it back, and says: 『Return my robe, I will not give it to you.』 If the robe leaves the other person's body and he takes it for his own use, he commits a Nissaggiya pācittiya (Nissaggiya pācittiya, an offense entailing forfeiture).』 The phrase 『giving a robe』 is a general statement. If, when giving the robe, he tells the other person: 『You can do some work for me.』 If he does not do it for him, and he takes back the robe, he commits a Nissaggiya pācittiya. The phrase 『later』 refers to a different time. The word 『annoyance』 refers to showing an appearance of annoyance through bodily actions. The word 『anger』 refers to harboring resentment in the heart. The word 『abuse』 refers to uttering unbearable words due to harboring anger and resentment. The phrase 『contempt and disdain』 refers to showing an appearance of anger, considering that the other person's actions are not beneficial. 『Taking back』 refers to having a hope based on one's original intention, but when the wish is not fulfilled, he takes it back, considering it his own property. If it is not like this, he commits a pārājika (pārājika, defeat). The phrase 『taking it for his own use』 means considering it as belonging to oneself. The offense here refers to if a bhikṣu, either through body, speech, or both, or by himself or instructing others, engages in seizing, even if the corner of the robe has not yet left the other person's body, he commits a dukkata (dukkata, a minor offense); once the robe has left the body, he commits a Nissaggiya pācittiya. If a layperson takes a bhikṣu's robe, it will generate immeasurable unwholesome karma. If he has not actually taken it, but thinks he has taken it, etc., it should be explained as before. If he knows that the other person is not careful in keeping the requisites of a śrāmaṇa (śrāmaṇa, a renunciate), fearing that they will be lost, and takes them away out of good intention, there is no offense. ◎ ◎ The Twenty-Sixth Training Rule on Keeping Urgently Donated Robes After the Time Has Passed When the Buddha was at Jetavana Monastery in Śrāvastī, the Chabbaggiya bhikṣus (Chabbaggiya bhikṣu, group of six monks) shared the benefits of robes during the varsa (varsa, three months of retreat during the rainy season), which led to conflicts and annoyance. Because of the matter of receiving robes, the time limit was exceeded, causing faults, which led to ridicule and vexation, so this training rule was established. 『If again, a bhikṣu, during the three-month rainy season retreat, with ten days not yet completed, has an urgent…
施衣，苾芻須者應受，乃至施衣時應畜。若過畜者，泥薩祇波逸底迦。」時勝光王邊境反叛，敕大將軍善劍令總師旅，伐彼不臣。是時將軍便入寺中，告諸苾芻：「兵戈交戰形命難保，我今施衣，欲自親授。」時諸苾芻不敢受之，爾時將軍留衣而去，聚在一處，多被蟲傷。時諸苾芻舉以白佛，佛言：「應受。受已應白二羯磨差具五德者為掌衣人。」
言十日未滿者，謂猶有十日，未至八月十五日。言急施衣者，有五種急難施衣：謂自遭病施、為病人施、欲死時施、為死者施、將行時施。又有釋云：「急難施衣者，謂非時衣。」言應受者，謂合受衣時。言應畜者，謂五月一月。若不張羯恥那衣齊九月半，若張羯恥那衣至正月半，此是世尊開饒益事，過此而畜，鹹得捨墮。若有五種急施衣時，隨受應分。若施主言：「我欲自手而行施。」者，雖未至限亦應受之。無犯者，謂已差得掌衣人。若施主作如是語：「可留此衣，待我還日，自手持施。」者，此不應分。實未分別，作未分別想疑，句數如上。隨意之後王為閏月者，應隨舊安居日而畜持之。
在阿蘭若處過六夜離衣學處第二十七
佛在室羅伐城給孤獨園，時阿蘭若苾芻被賊劫奪，世尊聽許阿蘭若苾芻於三衣中隨留一一衣置村舍內，于蘭若處住無離衣
【現代漢語翻譯】 現代漢語譯本：『施衣，比丘（Bhikkhu，佛教出家男眾）須要接受，乃至佈施衣服的時候應該持有。如果超過時間持有，就觸犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，一種戒律）。』當時勝光王（King Sheng Guang）的邊境發生叛亂，命令大將軍善劍（General Shan Jian）統領軍隊，去討伐那些不臣服的人。當時將軍就進入寺廟中，告訴各位比丘：『兵戈交戰，生命難以保全，我現在佈施衣服，想要親自授予。』當時各位比丘不敢接受這些衣服，於是將軍留下衣服離開了，這些衣服堆積在一起，很多都被蟲子咬壞了。當時各位比丘將此事稟告佛陀，佛陀說：『應該接受。接受之後，應該通過兩次羯磨（Karma，佛教術語，指行為、業力）推舉一位具備五種德行的人作為掌衣人。』 『十日未滿』，指的是還有十天，沒有到八月十五日。『急施衣』，有五種緊急情況下的佈施衣服：自己生病時佈施、為病人佈施、臨死時佈施、為死者佈施、將要出行時佈施。還有一種解釋說：『急難施衣，指的是非時之衣。』『應受』，指的是應該接受衣服的時候。『應畜』，指的是五個月或一個月。如果不張羯恥那衣（Kathina，一種功德衣），可以持有到九月半；如果張羯恥那衣，可以持有到正月半。這是世尊開許的饒益之事，超過這個期限而持有，都屬於捨墮（Nissaggiya，一種罪名）。如果有五種緊急佈施衣服的情況，應該按照應得的份額接受。如果施主說：『我想要親手進行佈施。』那麼，即使沒有到期限也應該接受。沒有犯戒的情況，指的是已經推舉得到掌衣人。如果施主說這樣的話：『可以留下這些衣服，等我回來的時候，親手佈施。』那麼，這些衣服不應該分。實際上沒有分別，卻作未分別想，或者心存疑慮，句數如上所述。隨意之後，國王設定閏月的情況，應該按照舊的安居日來持有這些衣服。 在阿蘭若（Aranya，寂靜處）處所，過六夜離衣學處第二十七 佛陀在室羅伐城（Sravasti）給孤獨園（Jetavana），當時阿蘭若的比丘被盜賊搶劫，世尊允許阿蘭若的比丘在三衣中，可以留下一件衣服放在村舍內，自己在蘭若處居住時可以不離衣。
【English Translation】 English version: 'Regarding the offering of robes, a Bhikkhu (Buddhist monk) should accept them, and even when robes are offered, they should be kept. If they are kept for longer than allowed, it constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' At that time, the border region of King Sheng Guang rebelled, and he ordered the Great General Shan Jian to lead the army to subdue those who did not submit. The general then entered the temple and told the Bhikkhus: 'In the midst of war, life is difficult to protect. I am now offering robes and wish to personally bestow them.' The Bhikkhus did not dare to accept them, so the general left the robes behind. They piled up and were mostly damaged by insects. The Bhikkhus reported this matter to the Buddha, who said: 'They should be accepted. After accepting them, a person with five virtues should be appointed as the robe-keeper through two Karmas (actions, deeds).' 'Not yet full ten days' refers to having ten days remaining, not yet reaching the fifteenth day of the eighth month. 'Urgent offering of robes' refers to five kinds of urgent situations for offering robes: offering when one is ill, offering for a sick person, offering when one is dying, offering for a deceased person, and offering when one is about to travel. Another explanation says: 'Urgent offering of robes refers to robes offered out of season.' 'Should accept' refers to when it is appropriate to accept robes. 'Should keep' refers to five months or one month. If the Kathina (a special robe conferred annually) is not spread, it can be kept until the middle of the ninth month; if the Kathina is spread, it can be kept until the middle of the first month. This is a beneficial matter permitted by the World Honored One. Keeping them beyond this limit constitutes a Nissaggiya (an offense requiring forfeiture). If there are five kinds of urgent situations for offering robes, one should accept according to the appropriate share. If the donor says: 'I wish to personally make the offering,' then even if the time limit has not been reached, one should accept. There is no offense if a robe-keeper has already been appointed. If the donor says: 'You may leave these robes here, and when I return, I will personally offer them,' then these robes should not be distributed. If there is actually no distinction made, but one thinks there is no distinction, or if there is doubt, the number of clauses is as mentioned above. If the king adds a leap month after the designated time, one should keep the robes according to the original dwelling day. The twenty-seventh precept regarding dwelling in Aranya (a quiet place) and being separated from robes for more than six nights. The Buddha was in Jetavana (the Grove of Anathapindika) in Sravasti. At that time, the Bhikkhus in Aranya were robbed by thieves. The World Honored One allowed the Bhikkhus in Aranya to leave one of their three robes in a village and dwell in Aranya without being separated from their robes.
咎。若有僧伽等事、或窣睹波事、或自事他事，須詣余處得經六夜離處而宿，不應更過。是時六眾便經七夜離處而宿，由置衣事煩惱同前，制斯學處。
「若復眾多苾芻在阿蘭若處住，作后安居，有驚怖畏難處。苾芻欲於三衣中隨留一衣置村舍內。若苾芻有緣須出阿蘭若界者，得齊六夜離衣而宿。若過者，泥薩祇波逸底迦。」
言阿蘭若者，謂去村一拘盧舍。言后安居者，謂坐后夏人，為前安居處有迮隘等過，為避此故詣無諍林為后安居。有驚者，謂知此處有賊欲來。有怖者，一見賊來已被傷殺。有畏難者，謂數有賊來。又有師子虎狼及非人類，應如次配。又復賊難、或師子等難、或蚊䖟蛇蝎、或寒熱等難，如次配前驚等四句。言三衣者，謂守持衣。言置村舍者，謂有巷陌康莊堪行之處；置謂留寄他。若有緣者，謂三寶事及別人事。言須出者，謂離蘭若住處勢分。此中犯者，謂過六夜至第七夜，明相未出得惡作罪；若明相出便得捨墮。復有釋云：「本心暫去即擬還來，因事稽留不至衣所，無離衣過。」其無犯者有八難事、或得眾法、六夜想等，如上應知。
預前求過後用雨浴衣學處第二十八
佛在室羅伐城逝多林給孤獨園，六眾苾芻貪求利養，多乞雨衣違出離行。此由衣事煩惱同前，制斯學
【現代漢語翻譯】 現代漢語譯本： 過失。如果有僧團事務、或佛塔事務、或自己或他人的事情，需要到其他地方去，可以離開住所六個夜晚，不應該超過。當時六群比丘便離開了住所七個夜晚，因為放置衣服的事情煩惱如前，因此制定了這個學處。 『如果有很多比丘住在阿蘭若（遠離村落的處所）處，進行后安居（雨季安居結束後進行的安居），遇到驚嚇、恐怖、畏懼等困難。比丘想要在三衣（僧伽梨、郁多羅僧、安陀會）中隨意留下一件衣服在村舍內。如果比丘有因緣需要離開阿蘭若的範圍，可以離開衣服六個夜晚。如果超過，就犯泥薩祇波逸底迦（捨墮罪）。』 所說的阿蘭若，是指距離村落一拘盧舍（約四里或八里）。所說的后安居，是指在後夏（雨季）坐禪的人，因為前安居處有狹窄等過失，爲了避免這些，前往無諍林進行后安居。有驚嚇，是指知道這個地方有盜賊要來。有恐怖，是指一見到盜賊來已經被傷害殺害。有畏懼，是指經常有盜賊來。又有獅子、老虎、豺狼以及非人類，應該依次對應。又有盜賊的災難、或獅子等的災難、或蚊子、虻蟲、蛇、蝎子、或寒冷、炎熱等的災難，依次對應前面的驚嚇等四句。所說的三衣，是指守護持有的衣服。所說的放置在村舍，是指有巷陌、康莊大道可以通行的地方；放置是指留下來寄託給他人。如果有因緣，是指三寶的事情以及別人的事情。所說的需要離開，是指離開蘭若的居住處所的勢力範圍。這裡犯戒的，是指超過六個夜晚到了第七個夜晚，天亮之前得到惡作罪；如果天亮了就得到捨墮罪。又有解釋說：『本心只是暫時離開，打算回來，因為事情耽擱沒有回到放衣服的地方，沒有離衣的過失。』沒有犯戒的情況有八種災難的事情、或者得到眾法、六夜的想法等等，應該如上面所說的那樣理解。 預先請求過後使用的雨浴衣學處第二十八 佛陀在室羅伐城（古印度城市名）的逝多林（祇樹給孤獨園的別稱）給孤獨園（祇樹給孤獨園的簡稱），六群比丘貪求利養，多乞求雨衣，違背了出離的修行。這是因為衣服的事情煩惱如前，因此制定了這個學處。
【English Translation】 English version: Fault. If there is Sangha (community of monks) affairs, or Stupa (Buddhist monument) affairs, or one's own or others' affairs, requiring going to another place, one may stay away from the dwelling for six nights, and should not exceed that. At that time, the Six Groups of Bhikshus (monks) stayed away from the dwelling for seven nights, because the troubles regarding the matter of clothing were the same as before, therefore this precept was established. 'If many Bhikshus reside in an Aranya (secluded place away from villages), observing the Later Retreat (a retreat after the rainy season retreat), encountering frightening, terrifying, or fearful difficulties. A Bhikshu may leave one of the three robes (Sanghati, Uttarasanga, Antarvasaka) in a village dwelling. If a Bhikshu has a reason to leave the boundary of the Aranya, he may stay away from the robe for six nights. If he exceeds that, it is Nissaggiya Pacittiya (an offense requiring forfeiture).' The so-called Aranya refers to a place one Krosa (approximately four or eight li) away from a village. The so-called Later Retreat refers to those who practice meditation in the later summer (rainy season), because the previous retreat place had faults such as being cramped, and to avoid these, they go to a Non-Dispute Forest for the Later Retreat. 'Frightening' means knowing that there are thieves coming to this place. 'Terrifying' means being injured or killed upon seeing thieves coming. 'Fearful' means that thieves come frequently. Also, lions, tigers, wolves, and non-human beings should be matched accordingly. Furthermore, calamities of thieves, or calamities of lions, etc., or mosquitoes, gadflies, snakes, scorpions, or calamities of cold, heat, etc., should be matched accordingly to the preceding four phrases of frightening, etc. The so-called three robes refer to the robes that are guarded and held. The so-called placing in a village dwelling refers to a place with lanes, broad roads, and passable places; 'placing' means leaving it to be entrusted to others. If there is a reason, it refers to the affairs of the Three Jewels (Buddha, Dharma, Sangha) and the affairs of others. The so-called needing to leave refers to leaving the sphere of influence of the Aranya dwelling place. The offense here refers to exceeding six nights to the seventh night, before dawn, one incurs a Dukkhata (wrongdoing) offense; if dawn breaks, one incurs a Nissaggiya Pacittiya offense. There is also an explanation: 'The original intention was to leave temporarily and intend to return, but due to being delayed by affairs, one did not return to the place of the robe, there is no fault of being separated from the robe.' There are eight cases where there is no offense: matters of calamities, or obtaining the Dharma, the thought of six nights, etc., should be understood as mentioned above. The Twenty-eighth Precept Regarding Requesting in Advance and Using Later the Rain-Bathing Robe The Buddha was in Jetavana (Jetavana Anathapindika Monastery) in Sravasti (ancient Indian city). The Six Groups of Bhikshus, greedy for gain and offerings, begged for many rain robes, violating the practice of renunciation. This was because the troubles regarding the matter of clothing were the same as before, therefore this precept was established.
處。
「若復苾芻，春殘一月在，應求雨浴衣，齊後半月來應持用。若苾芻未至春殘一月，求雨浴衣，至後半月仍持用者，泥薩祇波逸底迦。」
春殘一月在者，謂春時三月已過，餘一月在，從四月十六日至五月十五日，于中應求雨衣，未至此日不應預求。若至雨時不應求覓。于安居內所應作者，今次當說。既至五月十五日，其授事人掃涂房舍令清凈已。眾集之時應告白言：「明日苾芻應作安居，所有諸事咸應思念。」若眾欲得安居已分房舍臥具者，如前造寺戒中應作。至十六日，授事人應看人多少可為辦籌，以香水洗香泥塗安凈槃中，鮮花布上以凈物覆之，鳴揵椎集大眾，籌置上座前。次應宣告安居製法，令知眾者巡行，告曰：「諸大德！若同心樂欲者，於此安居。」諸苾芻眾不應夏中更相詰罪，亦不應作非法制，令諸苾芻不安樂住，違者得越法罪。其行籌者擎籌槃在前，其收籌者持空槃隨後。大師教主先置一籌，次諸大眾皆捨本座蹲踞詳審，受取籌已，兩手擎籌置空槃上。若有求寂，其親教師、或軌範師應代取籌。次取護寺天神籌。總知數已，應告白言：「今此住處現受籌者，有爾許人。施主某甲、營事人某甲，于某村坊是乞食處。」時諸苾芻皆應觀察。乞食之處既觀察已，當自念云：「我於此處堪
【現代漢語翻譯】 現代漢語譯本 處。
『如果又有比丘，在春季將盡還剩一個月時，應該尋求雨浴衣（rain-bathing robe），等到齊戒日（齊后）的後半個月到來時應該持有使用。如果比丘還沒到春季將盡還剩一個月時，就尋求雨浴衣，到了齊戒日後半個月仍然持有使用，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』
春殘一月在，是指春季三個月已經過去，還剩一個月，從四月十六日到五月十五日，在這期間應該尋求雨衣，沒到這天不應該提前尋求。如果到了雨季時不應該尋求尋找。在安居期間所應該做的事情，現在接下來要說。到了五月十五日，負責授事的人打掃塗抹房舍使之清凈。大眾聚集的時候應該告知說：『明日比丘應該開始安居，所有的事情都應該考慮。』如果大眾想要安居已經分好房舍臥具，應該像之前建造寺廟的戒律中那樣做。到了十六日，授事人應該看人數多少可以準備竹籌，用香水清洗香泥塗抹乾凈的盤子，用鮮花鋪在上面，用乾淨的物品覆蓋它，敲擊犍椎（木魚）召集大眾，把竹籌放在上座（長老）面前。接下來應該宣告安居的制度方法，讓知事的人巡行，告知說：『各位大德！如果同心樂意，就在這裡安居。』各位比丘眾不應該在夏季互相指責罪過，也不應該制定非法的制度，讓各位比丘不安樂地居住，違背的人會得到越法罪。拿竹籌的人托著籌盤在前面，收竹籌的人拿著空盤在後面。大師教主先放下一根竹籌，然後各位大眾都離開自己的座位蹲下仔細考慮，接受竹籌后，兩手托著竹籌放在空盤上。如果有沙彌求受戒，他的親教師或者軌範師應該代替他取竹籌。接下來取護寺天神的竹籌。總共知道數量后，應該告知說：『現在這個住處接受竹籌的人，有這麼多人。施主某甲、營事人某甲，在某村坊是乞食的地方。』這時各位比丘都應該觀察。乞食的地方觀察完畢后，應當自己想：『我在這裡能夠』
【English Translation】 English version 『Furthermore, if a Bhikkhu, when one month remains of the spring season, should seek a rain-bathing robe (varshika-snana-shatika), he should hold and use it when the latter half of the fast day (uposatha) arrives. If a Bhikkhu seeks a rain-bathing robe before one month remains of the spring season, and still holds and uses it after the latter half of the fast day, it is a Nissaggiya Pacittiya.』
『When one month remains of the spring season』 means that the three months of spring have passed, and one month remains, from the sixteenth day of the fourth month to the fifteenth day of the fifth month. During this period, one should seek a rain robe; one should not seek it in advance before this day. If it is the rainy season, one should not seek or search for it. What should be done during the rainy season retreat (varshavasa) will now be discussed. When the fifteenth day of the fifth month arrives, the person in charge should sweep and plaster the rooms to make them clean. When the assembly gathers, he should announce: 『Tomorrow the Bhikkhus should begin the rainy season retreat; all matters should be considered.』 If the assembly wishes to have the rooms and bedding allocated for the rainy season retreat, it should be done as in the precepts for building a monastery. On the sixteenth day, the person in charge should see how many people there are and prepare counters (shalaka). He should wash a clean tray with fragrant water and fragrant mud, spread fresh flowers on it, cover it with clean objects, and strike the ghanta (wooden fish) to gather the assembly. The counters should be placed before the senior monk (thera). Next, he should announce the rules of the rainy season retreat, and let the knowledgeable person go around and announce: 『Venerable ones! If you are of one mind and willing, stay here for the rainy season retreat.』 The Bhikkhu assembly should not accuse each other of offenses during the summer, nor should they make illegal rules that cause the Bhikkhus to live unhappily; those who violate this will incur a transgression. The person carrying the counters should hold the tray of counters in front, and the person collecting the counters should hold an empty tray behind. The great teacher (Mahasastri) should first place a counter, and then all the assembly should leave their seats, squat down, and carefully consider. After receiving the counter, they should hold the counter with both hands and place it on the empty tray. If there is a novice (shramanera) seeking ordination, his preceptor (upadhyaya) or instructor (acharya) should take the counter on his behalf. Next, take the counter for the temple guardian deity (kshetra-devata). After knowing the total number, he should announce: 『Now, in this dwelling place, there are so many people who have received counters. Donor so-and-so, manager so-and-so, in such-and-such village is the place for alms-seeking.』 At this time, all the Bhikkhus should observe. After observing the place for alms-seeking, they should think to themselves: 『I am able to here』
作安居，不令生苦、設生能除。若有病患，有看侍人給我醫藥。齊某村坊為乞食處，飲食所須可得充濟。」作是念已，應入靜處，對一苾芻具修威儀，蹲踞合掌作如是說：「具壽存念！今僧伽五月十六日作夏安居，我苾芻某甲亦於五月十六日作夏安居。我苾芻某甲於此住處界內前三月夏安居，以某甲為施主，某甲為營事人，某甲為瞻病人，於此住處乃至若有圮裂穿壞當修補之，我於今夏在此安居。」第二、第三亦如是說。或前或后隨意應作，若樂於此處前安居人，至八月十五日應住，其後安居人乃至九月半應住。若於四界相近之處，以牀板等壓四界上，於此床上而作安居，便成四處安居，四處利養咸悉得分。其安居人不應出界，若有緣事須出界者，應受日去。若三寶事、鄔波索迦、鄔波斯迦等，及余親族請喚之事，若為外道除去惡見，于其自行未得令得，於三藏中為除疑故，應受七日去。應對一苾芻蹲踞合掌作如是說：「具壽存念！我苾芻某甲於此住處、或前、或后三月夏安居。我苾芻某甲為僧伽事故，守持七日出界外。若無難緣還來此處，我於今夏在此安居。」如是三說。或有一夜事來，乃至六日，準七日應受。或頻受一日、或重受七日，量事守持，悉皆無犯。若下三眾受七日等，時求寂應對大苾芻受，正學女等對
【現代漢語翻譯】 現代漢語譯本 『我』要安心安居，不讓痛苦產生，如果產生了也能消除。如果生病了，有照顧的人給我醫藥。某某村莊是『我』乞食的地方，飲食所需可以得到滿足。』這樣想好之後，應該進入安靜的地方，面對一位比丘（bhiksu，佛教出家男眾），具足威儀，蹲踞合掌，這樣說：『具壽（ayusmat，對年長僧人的尊稱）請記住！現在僧團在五月十六日開始夏季安居，我比丘某甲（姓名）也在五月十六日開始夏季安居。我比丘某甲在這個住處界限內進行前三個月的夏季安居，以某甲（姓名）為施主，某甲（姓名）為營事人，某甲（姓名）為瞻病人，對於這個住處，乃至如果有倒塌破裂損壞的地方，『我』會進行修補，『我』今年夏天就在這裡安居。』第二遍、第三遍也像這樣說。或者提前或者延後，隨意進行，如果喜歡在這裡提前安居的人，到八月十五日應該住在這裡，其後安居的人乃至九月半應該住在這裡。如果在四界（sima，結界範圍）相近的地方，用牀板等壓在四界上，在這床上進行安居，就成了四個地方安居，四個地方的供養都可以得到。安居的人不應該出界，如果有因緣需要出界，應該受持『日去』（離開時間不超過一天）。如果是爲了三寶（triratna，佛、法、僧）的事情、鄔波索迦（upasaka，在家男居士）、鄔波斯迦（upasika，在家女居士）等，以及其他親族請喚的事情，如果是爲了外道除去邪惡見解，對於他們自己修行沒有得到的令他們得到，在三藏（tripitaka，佛教經典總稱）中爲了消除疑惑，應該受持七日離開。應該對一位比丘蹲踞合掌，這樣說：『具壽請記住！我比丘某甲在這個住處，或者提前或者延後三個月夏季安居。我比丘某甲爲了僧伽（samgha，僧團）的事情，守持七日出界外。如果沒有災難因緣，『我』會回到這裡，『我』今年夏天就在這裡安居。』這樣說三遍。或者有一夜的事情來，乃至六日，按照七日應該受持。或者頻繁受持一日，或者重新受持七日，衡量事情守持，都沒有犯戒。如果下三眾受持七日等，沙彌（sramanera，出家男眾）應該對大比丘受持，正學女等對...
【English Translation】 English version 'I' will settle down for the rainy season retreat, not allowing suffering to arise, and if it does arise, I will eliminate it. If I become ill, there will be someone to care for me and provide medicine. Such and such village is where 'I' will beg for food, and my dietary needs can be met.' Having thought this, one should enter a quiet place, and facing a bhiksu (Buddhist monk), with proper demeanor, squatting and joining palms, say thus: 'Venerable Ayusmat (term of respect for senior monks), please remember! Now the sangha (Buddhist monastic community) is beginning the summer retreat on the sixteenth day of the fifth month, and I, bhiksu (name), am also beginning the summer retreat on the sixteenth day of the fifth month. I, bhiksu (name), will observe the first three months of the summer retreat within the boundaries of this dwelling place, with (name) as the benefactor, (name) as the manager, and (name) as the caretaker. For this dwelling place, even if there are collapses, cracks, or damages, 'I' will repair them. 'I' will reside here this summer.' The second and third times should be said in the same way. One should do it either earlier or later as one pleases. If those who prefer to begin the retreat earlier reside here, they should stay until the fifteenth day of the eighth month, and those who begin the retreat later should stay until the middle of the ninth month. If, in a place near the four sima (boundaries), one presses the four boundaries with planks or the like, and performs the retreat on this bed, it becomes a retreat in four places, and the offerings from the four places can all be received. The person in retreat should not leave the boundary. If there is a reason to leave the boundary, one should take 'day leave' (leave for no more than one day). If it is for matters concerning the Triratna (Three Jewels: Buddha, Dharma, Sangha), upasaka (male lay devotee), upasika (female lay devotee), or other relatives who have invited, or if it is to remove evil views from non-Buddhists, to help them attain what they have not yet attained in their own practice, or to resolve doubts in the Tripitaka (Buddhist scriptures), one should take seven days' leave. One should squat and join palms before a bhiksu, saying thus: 'Venerable Ayusmat, please remember! I, bhiksu (name), am observing the three-month summer retreat in this dwelling place, either earlier or later. I, bhiksu (name), for the sake of the sangha, am taking seven days' leave outside the boundary. If there is no difficult circumstance, 'I' will return here. 'I' will reside here this summer.' Say this three times. Or if a matter arises for one night, or even six days, one should take leave according to the seven-day rule. One may frequently take one day's leave, or retake seven days' leave, measuring the matter and upholding the rules, without any transgression. If the lower three groups take seven days' leave, etc., a sramanera (novice monk) should take leave from a senior bhiksu, and a female novice, etc., should take leave from...
尼而受。若七日不了，當爲羯磨守持八日而去。若八日不了，應受九日十日乃至四十夜。若欲守持四十夜者，鳴楗椎集僧伽已，應一苾芻為作白二羯磨。
「大德僧伽聽！此苾芻某甲於此住處界內或前或后三月夏安居。此苾芻某甲今欲守持齊四十夜出界外，為僧伽事故，此人今夏在此安居。若僧伽時至聽者，僧伽應許僧伽今與苾芻某甲四十夜。此苾芻某甲守持四十夜出界外，為僧伽事故，此人今夏在此安居。白如是。」「大德僧伽聽！此苾芻某甲於此住處界內或前或后三月夏安居，此苾芻某甲今欲守持齊四十夜出界外，為僧伽事故，此人今夏在此安居。僧伽今與苾芻某甲四十夜，此苾芻某甲守持四十夜出界外，為僧伽事故，此人今夏在此安居。若諸具壽聽與此苾芻某甲四十夜，此苾芻某甲守持四十夜出界外，為僧伽事故，此人今夏在此安居者默然；若不許者說。」「僧伽已與苾芻某甲四十夜法，此苾芻某甲守持四十夜法出界外，為僧伽事故，此人今夏在此安居竟。僧伽已聽許，由其默然故，我今如是持。」若與二、三人作羯磨時，隨名牒作。律毗婆沙中作如是說，得羯磨已。更對一苾芻蹲踞合掌作如是說：「具壽存念！我苾芻某甲於此住處或前或后三月夏安居。我苾芻某甲，僧伽已許守持四十夜。我某甲今守持
【現代漢語翻譯】 現代漢語譯本： 如果接受了（邀請），但七天內無法完成，應當通過羯磨（Kamma，佛教術語，意為『業』或『行為』）來守持，延長至第八天再離開。如果第八天仍然無法完成，應當接受第九天、第十天，乃至四十夜（四十個夜晚）。如果想要守持四十夜，應當敲擊楗椎（Ghaṇṭā，一種鐘或鑼）召集僧伽（Saṃgha，佛教僧團），然後由一位比丘（Bhikṣu，男性出家修行者）為他進行白二羯磨（一種正式的僧團決議程式）。
『大德僧伽聽！這位比丘某甲（姓名）在此住處界內，或提前或延後，進行了三個月的夏安居（Vassa，雨季安居）。這位比丘某甲現在想要守持整整四十夜，出界外，爲了僧伽的事務，此人今年夏天在此安居。如果僧伽認為時機已到，請聽取，僧伽應當允許僧伽現在給予比丘某甲四十夜。這位比丘某甲守持四十夜，出界外，爲了僧伽的事務，此人今年夏天在此安居。稟白如是。』
『大德僧伽聽！這位比丘某甲在此住處界內，或提前或延後，進行了三個月的夏安居。這位比丘某甲現在想要守持整整四十夜，出界外，爲了僧伽的事務，此人今年夏天在此安居。僧伽現在給予比丘某甲四十夜，這位比丘某甲守持四十夜，出界外，爲了僧伽的事務，此人今年夏天在此安居。如果諸位具壽（尊敬的長老）聽許給予這位比丘某甲四十夜，這位比丘某甲守持四十夜，出界外，爲了僧伽的事務，此人今年夏天在此安居，就請默然；如果不允許，請說出來。』
『僧伽已經給予比丘某甲四十夜的許可，這位比丘某甲守持四十夜的法，出界外，爲了僧伽的事務，此人今年夏天在此安居完畢。僧伽已經聽許，因為大家默然，我現在就這樣持（遵循）。』如果為兩三個人做羯磨時，按照名字逐一記錄。律毗婆沙（Vinaya-vibhaṣā，戒律的解釋）中是這樣說的，得到羯磨后，再對一位比丘蹲踞合掌，這樣說：『具壽存念！我比丘某甲在此住處，或提前或延後，進行了三個月的夏安居。我比丘某甲，僧伽已經允許守持四十夜。我某甲現在守持
【English Translation】 English version: If having accepted, but it cannot be completed within seven days, it should be upheld through Kamma (Kamma, Buddhist term meaning 'action' or 'deed') to extend to the eighth day before leaving. If it still cannot be completed on the eighth day, it should be accepted for the ninth day, the tenth day, up to forty nights. If one wishes to uphold for forty nights, one should strike the Ghaṇṭā (Ghaṇṭā, a type of bell or gong) to gather the Saṃgha (Saṃgha, Buddhist monastic community), and then have a Bhikṣu (Bhikṣu, male monastic) perform a formal motion and second Kamma (a formal procedure for monastic resolutions).
'Venerable Saṃgha, listen! This Bhikṣu, so-and-so (name), within the boundary of this dwelling place, either early or late, observed the three-month Vassa (Vassa, rainy season retreat). This Bhikṣu, so-and-so, now wishes to uphold for a full forty nights, going outside the boundary, for the sake of the Saṃgha's affairs, this person is dwelling here this summer. If the Saṃgha deems the time is right, please listen, the Saṃgha should permit the Saṃgha now to grant Bhikṣu so-and-so forty nights. This Bhikṣu, so-and-so, upholding for forty nights, going outside the boundary, for the sake of the Saṃgha's affairs, this person is dwelling here this summer. I report thus.'
'Venerable Saṃgha, listen! This Bhikṣu, so-and-so, within the boundary of this dwelling place, either early or late, observed the three-month Vassa. This Bhikṣu, so-and-so, now wishes to uphold for a full forty nights, going outside the boundary, for the sake of the Saṃgha's affairs, this person is dwelling here this summer. The Saṃgha now grants Bhikṣu so-and-so forty nights, this Bhikṣu, so-and-so, upholding for forty nights, going outside the boundary, for the sake of the Saṃgha's affairs, this person is dwelling here this summer. If the venerable elders agree to grant this Bhikṣu, so-and-so, forty nights, this Bhikṣu, so-and-so, upholding for forty nights, going outside the boundary, for the sake of the Saṃgha's affairs, this person is dwelling here this summer, then be silent; if you do not permit it, please speak.'
'The Saṃgha has already granted Bhikṣu so-and-so permission for forty nights, this Bhikṣu, so-and-so, upholding the Dharma of forty nights, going outside the boundary, for the sake of the Saṃgha's affairs, this person has completed dwelling here this summer. The Saṃgha has already permitted it, because everyone is silent, I now uphold (follow) it in this way.' If performing the Kamma for two or three people, record each one according to their name. In the Vinaya-vibhaṣā (Vinaya-vibhaṣā, explanation of the monastic rules) it is said in this way, having obtained the Kamma, then squatting and joining palms towards one Bhikṣu, say thus: 'Venerable one, be mindful! I, Bhikṣu so-and-so, in this dwelling place, either early or late, observed the three-month Vassa. I, Bhikṣu so-and-so, the Saṃgha has already permitted to uphold for forty nights. I, so-and-so, now uphold
四十夜，當出界外，我於今夏在此安居。」三說。眾事既爾，余亦同。然極多唯得四十夜，不應過。如世尊言：「多在界內少在界外，是故但守持四十夜。重請七日去者，應計日數，亦不得過四十夜。若有命難等不還本處，非破安居。」若於乞食、病藥所須及看病者有廢闕時，亦隨意去。若有女人男子及黃門等到苾芻所，現非法相，如斯等處亦不應住，若有染心請喚苾芻亦不應往。又有八難事：謂王怖、賊怖、人非人怖、猛獸、毒龍、水火怖處，此不應居。設出界外逢此難時，不還無犯。若房舍恐有隤壞為損惱者，去亦無犯。若從法部向非法部，經明相者，便失安居。若有同意苾芻欲破僧伽，應守持七日，往彼遮諫，其日雖盡不還無犯；若不往諫得越法罪。然諸苾芻安居之處，皆須灑掃涂拭令凈，若不爾者得惡作罪，復令施主福不增長。于安居中有三事應作：一、修造事；二、分衣事；三、羯恥那衣事。寺中上座應當獎勸修營之人。若自要心向彼安居，後悔不去得惡作罪。
余義已了次釋本文。言雨浴衣者，謂著在雨中洗浴故名雨衣；或於井邊或泉池邊洗浴者，亦開用雨衣洗浴。言應求者，於何處求？謂于親戚；設非親戚與者應取，或以己財而買易得。若異此便犯從非親乞衣捨墮。若未到求，時有惠施者，應分
【現代漢語翻譯】 現代漢語譯本：『四十夜后，我將離開結界範圍，今年夏天我將在這裡安居。』重複三次。大家都同意后，我也一樣。然而，大多數情況下只能得到四十夜的時間，不應該超過。正如世尊所說：『多數時間在結界內，少數時間在結界外，因此只需遵守四十夜的規定。』如果有人請求離開七天，應該計算天數，也不得超過四十夜。如果遇到性命攸關的危難等情況無法返回原處，不算破安居。 如果在乞食、需要醫藥或照顧病人時有所耽誤，也可以隨意離開。如果有女人、男子或黃門等到比丘所在之處，顯現不合法的行為，這樣的地方也不應該居住。如果有心懷染污的人請比丘前去，也不應該前往。還有八種危難情況：即國王的威脅、盜賊的威脅、人或非人的威脅、猛獸、毒龍、水火的威脅，這些地方不應該居住。如果在結界外遇到這些危難，沒有返回也不算違犯。如果房舍恐怕有倒塌損壞的危險，離開也沒有違犯。如果從奉行正法的僧團前往奉行非法僧團，經過天亮，就算失去安居資格。如果有志同道合的比丘想要破壞僧團，應該堅守七天，前去勸阻，即使超過了期限沒有返回也不算違犯；如果不去勸阻，就犯了越法罪。然而，各位比丘安居的地方，都必須灑掃塗抹乾淨，如果不這樣做，就犯了惡作罪，而且還會使施主的福報無法增長。在安居期間有三件事應該做：一、修造寺廟；二、分發衣服；三、舉行羯恥那衣儀式。寺廟中的上座應該鼓勵和勸勉修繕寺廟的人。如果自己發願要到某個地方安居，後來又後悔不去，就犯了惡作罪。 以上解釋了其餘的意義，接下來解釋本文。所說的『雨浴衣』，是指在雨中穿著洗浴，所以叫做雨衣；或者在井邊或泉池邊洗浴的人，也可以使用雨衣洗浴。所說的『應該求』，是指在哪裡求？是指向親戚求；如果不是親戚給的也應該接受，或者用自己的錢購買。如果不是這樣，就犯了從非親屬那裡乞討衣服的捨墮罪。如果沒有到求衣的時間，有人佈施，應該分給他人。
【English Translation】 English version: 'After forty nights, I will go beyond the boundary; I will dwell here for this summer.' Said three times. When everyone agreed, so did I. However, most only get forty nights; it should not be exceeded. As the World Honored One said: 'Most of the time is within the boundary, and a little time is outside the boundary; therefore, just observe the forty nights.' If someone requests to leave for seven days, the days should be counted, and it should not exceed forty nights. If there are life-threatening dangers, etc., and one cannot return to the original place, it is not considered breaking the Ānāpānassati (安居). If there are delays in seeking alms, needing medicine, or caring for the sick, one may leave at will. If there are women, men, or eunuchs who come to the place of the Bhikshus (苾芻), displaying unlawful behavior, such places should not be inhabited. If there are those with defiled minds who invite Bhikshus, one should not go. There are also eight kinds of dangers: the threat of the king, the threat of thieves, the threat of humans or non-humans, fierce beasts, poisonous dragons, and the threat of water and fire; these places should not be inhabited. If one encounters these dangers outside the boundary, there is no offense in not returning. If there is a danger of the dwellings collapsing and causing harm, leaving is also not an offense. If one goes from a Sangha (僧伽) that practices the Dharma (法) to a Sangha that practices non-Dharma, after dawn, one loses the qualification for Ānāpānassati. If there are like-minded Bhikshus who want to destroy the Sangha, one should uphold seven days and go to dissuade them; even if the days are over and one does not return, there is no offense; if one does not go to dissuade them, one commits the offense of transgressing the Dharma. However, the places where the Bhikshus dwell during Ānāpānassati must be swept and plastered clean; if not, one commits the offense of Dukkata (惡作), and the merit of the donors will not increase. During Ānāpānassati, three things should be done: first, repairing and building temples; second, distributing robes; and third, holding the Kathina (羯恥那) robe ceremony. The senior monks in the temple should encourage and exhort those who are repairing the temple. If one vows to go to a certain place for Ānāpānassati and later regrets it and does not go, one commits the offense of Dukkata. The remaining meanings have been explained; next, the text will be explained. The so-called 'rain bathing robe' refers to wearing it while bathing in the rain, hence the name rain robe; or those who bathe by the well or spring, may also use the rain robe for bathing. The so-called 'should seek' refers to where to seek? It refers to seeking from relatives; if it is given by non-relatives, it should be accepted, or it can be bought with one's own money. If it is not like this, one commits the offense of Nissaggiya Pacittiya (捨墮) for begging for robes from non-relatives. If it is not yet time to seek robes and someone makes a donation, it should be distributed to others.
別而畜，至四月十六日守持應畜。言後半月者，謂去隨意日，余有半月在。齊此應用，過此用者得捨墮罪。
因明隨意事者，安居欲竟，去隨意日，七八日在，應于隨近村坊唱告，所有老少苾芻及未近圓者，于供養事咸共修營。至八月十四日夜，令持經者通夜誦經。明日知時作隨意事，勿過明相。應差五德作受隨意人。鳴楗椎集僧伽，問眾，許已應作白二：「大德僧伽聽！此某甲苾芻今為夏坐僧伽作隨意苾芻。若僧伽時至聽者，僧伽應許僧伽今差某甲為隨意苾芻。某甲當爲夏坐僧伽作隨意苾芻。白如是。」「大德僧伽聽！此某甲苾芻今為夏坐僧伽作隨意苾芻。僧伽今差某甲為隨意苾芻。某甲當爲夏坐僧伽作隨意苾芻。若諸具壽聽某甲為隨意苾芻，某甲當爲夏坐僧伽作隨意苾芻者默然；若不許者說。」「僧伽已許某甲當爲夏坐僧伽作隨意苾芻竟，僧伽已聽許，由其默然故，我今如是持。」作隨意苾芻所有行法者，應行生茅與諸苾芻。上座應白：「大德僧伽聽！今僧伽十五日作隨意事。若僧伽時至聽者，僧伽應許僧伽今作隨意。白如是。」其受隨意苾芻，應詣眾首蹲踞而住。爾時上座及餘下座，各各用心受得一把茅已，顛倒橫布，即移身近前，雙足俱蹈，手取少許目前舉之作如是言：「大德僧伽聽！今僧伽十五日作
【現代漢語翻譯】 現代漢語譯本：另外，（僧人）可以儲存（藥物等），直到四月十六日守持應畜之物。所說的後半個月，是指距離隨意日還有半個月的時間。在此期間可以使用（儲存之物），超過這個時間使用就會犯捨墮罪（Nissaggiya Pacittiya，一種較重的戒律）。
關於舉行隨意（Pavāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧人互相指出過失）儀式的事情：安居即將結束，距離隨意日還有七八天的時候，應該在附近的村莊宣告，所有年老的、年輕的比丘（Bhikkhu，佛教僧侶）以及尚未受具足戒者，都共同參與供養的準備工作。到了八月十四日晚上，讓持經者通宵誦經。第二天知道時間后，舉行隨意儀式，不要超過黎明。應該選出五德之人作為接受隨意的人。敲擊犍椎（Ghaṇṭā，一種鐘）集合僧團，詢問大眾是否允許，允許后應該進行白二羯磨（Ñatti-dutiya-kamma，一種正式的僧團決議程式）：『大德僧團請聽！這位某甲比丘現在為夏安居的僧團作隨意比丘。如果僧團認為時機已到，請允許僧團現在委派某甲為隨意比丘。某甲將為夏安居的僧團作隨意比丘。稟白如是。』『大德僧團請聽！這位某甲比丘現在為夏安居的僧團作隨意比丘。僧團現在委派某甲為隨意比丘。某甲將為夏安居的僧團作隨意比丘。如果諸位具壽（Ayasmant，對資深僧侶的尊稱）同意某甲為隨意比丘，某甲將為夏安居的僧團作隨意比丘的請默然；如果不同意請說出來。』『僧團已經同意某甲為夏安居的僧團作隨意比丘，僧團已經聽許，因為大家默然的緣故，我現在這樣持（遵循）。』作為隨意比丘應該做的事情是，應該分發生茅草給各位比丘。上座（長老）應該稟白：『大德僧團請聽！現在僧團在十五日舉行隨意儀式。如果僧團認為時機已到，請允許僧團現在舉行隨意儀式。稟白如是。』接受隨意的比丘，應該到大眾的首座面前蹲踞而住。這時，上座以及其餘下座，各自用心接受一把茅草，顛倒橫著鋪開，然後移動身體靠近，雙腳都踩在茅草上，用手取少許目前的茅草舉起來，這樣說：『大德僧團請聽！現在僧團在十五日舉行』
【English Translation】 English version: Furthermore, (monks) may store (medicines, etc.) until the sixteenth day of the fourth month, observing the items that should be kept. The 'latter half-month' refers to the period of half a month remaining until the Pavāraṇā (the end of the rainy season retreat) day. These (stored items) may be used during this period; using them beyond this time incurs a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).
Regarding the matter of conducting the Pavāraṇā: When the rainy season retreat is about to end, about seven or eight days before the Pavāraṇā day, it should be announced in nearby villages that all monks, both senior and junior (Bhikkhu, Buddhist monks), and those not yet fully ordained, should jointly participate in preparing offerings. On the night of the fourteenth day of August, those who uphold the scriptures should recite them throughout the night. The next day, knowing the time, the Pavāraṇā should be conducted, not exceeding dawn. Five virtuous individuals should be selected to be the recipients of the Pavāraṇā. The Ghaṇṭā (a bell) should be struck to assemble the Saṅgha (monastic community), and the assembly should be asked for permission. Once permission is granted, the Ñatti-dutiya-kamma (a formal procedure for monastic acts) should be performed: 'Venerable Saṅgha, please listen! This Bhikkhu named so-and-so is now appointed by the Saṅgha to be the Pavāraṇā Bhikkhu for the rainy season retreat. If the Saṅgha deems it timely and appropriate, may the Saṅgha now appoint so-and-so as the Pavāraṇā Bhikkhu. So-and-so will serve as the Pavāraṇā Bhikkhu for the rainy season retreat. This is the announcement.' 'Venerable Saṅgha, please listen! This Bhikkhu named so-and-so is now appointed by the Saṅgha to be the Pavāraṇā Bhikkhu for the rainy season retreat. The Saṅgha now appoints so-and-so as the Pavāraṇā Bhikkhu. So-and-so will serve as the Pavāraṇā Bhikkhu for the rainy season retreat. If the venerable ones (Ayasmant, a term of respect for senior monks) approve of so-and-so as the Pavāraṇā Bhikkhu, and that so-and-so will serve as the Pavāraṇā Bhikkhu for the rainy season retreat, let them remain silent; if anyone disapproves, let them speak.' 'The Saṅgha has agreed that so-and-so will serve as the Pavāraṇā Bhikkhu for the rainy season retreat, the Saṅgha has approved, and because of their silence, I now uphold (follow) this.' The duties of the Pavāraṇā Bhikkhu are to distribute kusa grass to the Bhikkhus. The most senior monk should announce: 'Venerable Saṅgha, please listen! Now the Saṅgha will conduct the Pavāraṇā on the fifteenth day. If the Saṅgha deems it timely and appropriate, may the Saṅgha now conduct the Pavāraṇā. This is the announcement.' The Bhikkhu receiving the Pavāraṇā should approach the leader of the assembly and squat down. At that time, the most senior monk and the other junior monks should each mindfully take a handful of kusa grass, spread it out upside down, then move closer, step on the grass with both feet, and take a small amount of the grass in front of them and raise it, saying: 'Venerable Saṅgha, please listen! Now the Saṅgha will conduct the Pavāraṇā on the fifteenth day.'
隨意，我苾芻某甲亦十五日作隨意。我苾芻某甲對僧伽向大德以三事見聞疑作隨意事。大德僧伽應攝受教示我、應饒益我、應哀愍我。是能愍者，愿哀愍故。若知見罪，我當如法如律而為說悔。」如是至三。受隨意苾芻應言：「爾。」彼答云：「善。」如是次第乃至下座。眾若少者，應差一人為受隨意人；眾若多者，應差二、三人。若二人者，一人從上座受隨意，一人從半向下；若三人者從三處起。隨意苾芻若一人者，應對已作隨意人而為隨意；若二、三人者，應自更互為隨意事。苾芻既了次喚尼眾，令入眾中對隨意苾芻作隨意法。次式叉摩拏、求寂男、求寂女，如次一一對隨意者，同前作法。其隨意苾芻應在上座前作如是白言：「大德諸妹！二部僧伽已作隨意竟。」二部僧伽並應唱言：「善哉！已作隨意。」唱者善，不唱者得惡作罪。隨意苾芻應持刀子、或持針線、或持諸雜沙門資具在上座前立，作如是言：「大德！此等諸物頗得與安居竟人作隨意施不？若於此處更獲財利，和合僧伽應合分不？」舉眾同時答云：「合分。」若異此者，隨意苾芻及余大眾皆得越法罪。若住處唯一苾芻者，隨其力分誦少多經，應自守持，如褒灑陀法。若二、三人或滿四人，咸作對首隨意，不應差人秉法。若滿五人方為眾法，然此四人不
應取欲。
有四種隨意：謂一說、二說、三說及以眾作。若患痔病不能久坐、或曬臥褥風雨將至、或時施主持利養來、或為聽法、或為除諍，由斯等事夜分將終、或為王等八難事至，應須一說；若難遠應作二說；若無事者，徐徐三說。若有大怖將至，即應兩兩作對首法一說而去，應如是說：「具壽存念！今十五日應為隨意，現有如是恐怖事來，不暇和合共作。若於后時與眾和合，當共彼和合眾為隨意事。」若有犯波羅市迦，應先除擯方為隨意。若犯餘罪如法悔已，然後作法，應對同見之人。何謂同見？謂于大師制聽之事，其見皆同者，名為同見。若隨意苾芻當時根轉者，不成隨意。詰問罪時，若前人語移轉者，此不須詰。若如實言定引罪者，應可詰之，即如所犯而治其罪。若於罪輕重有疑，應問善三藏者取決斷己依事治之。若有斗諍徒黨來者，方便令去後作隨意。此中犯者，若前安居者，如前時節應求應畜，違便獲罪。若后安居者應隨其意、或前或后而求覓之，乃至八月盡持用無犯。若預前求者，得一墮罪，此物應舍；若過後持，復得墮罪，但有一舍。非時非時想疑，並泥薩祇。二輕、二無犯，準上應說。若是不應凈物及以疏薄、或兩人共乞及持用者，得惡作罪。若未閏時求得衣后，雖閏月畜，亦無犯。
【現代漢語翻譯】 現代漢語譯本 應取欲（Ying Qu Yu）。
有四種隨意（Sui Yi）：第一種是說一次，第二種是說兩次，第三種是說三次，以及由大眾一起進行。 如果患有痔瘡不能久坐，或者晾曬的被褥遇到風雨將要來臨，或者適逢施主前來供養，或者爲了聽法，或者爲了消除爭端，因為這些事情導致夜晚將要結束，或者因為國王等八難（Ba Nan）的事情到來，應該只說一次；如果困難遙遠，應該說兩次；如果沒有什麼事情，就慢慢地說三次。如果遇到大的恐怖將要來臨，就應該兩兩相對，作對首法（Dui Shou Fa）說一次就離開，應該這樣說：『具壽（Ju Shou）請記住！現在是十五日，應該作隨意（Sui Yi），現在有這樣的恐怖事情發生，沒有時間集合在一起進行。如果在以後與大眾集合，應當與集合的大眾一起作隨意的事情。』如果有人犯了波羅市迦（Po Luo Shi Jia），應該先去除擯棄，然後才能作隨意。如果犯了其他的罪，如法懺悔之後，然後作法，應該對意見相同的人進行。什麼是意見相同呢？就是對於大師（Da Shi）制定的和允許的事情，他們的見解都相同，這叫做意見相同。如果作隨意的比丘（Biqiu）當時根轉，就不能成就隨意。詰問罪行的時候，如果前面的人說話轉移，這就不需要詰問。如果如實說確定會引來罪行，就應該詰問，然後按照所犯的罪行來懲治他。如果對於罪行的輕重有疑問，應該詢問精通三藏（San Zang）的人來決定判斷，然後根據事情來處理。如果有爭鬥的徒黨前來，想辦法讓他們離開之後再作隨意。這裡面有犯戒的情況，如果是先前安居（An Ju）的人，應該按照先前的時節來尋求和持有，違背了就會獲罪。如果是後來安居的人，應該隨著他們的意願，或者先前或者後來地尋求，乃至八月結束都可以持有，沒有犯戒。如果預先尋求，會得到一個墮罪（Duo Zui），這個東西應該捨棄；如果過後持有，又會得到墮罪，但只有一次捨棄。非時非時的想法懷疑，都屬於泥薩祇（Ni Sa Qi）。兩種輕罪，兩種沒有犯戒，按照上面應該說的。如果是不應該清凈的東西以及稀疏單薄的東西，或者兩個人一起乞討以及持有使用，會得到惡作罪（E Zuo Zui）。如果沒有閏月的時候求得衣服，即使有閏月也可以持有，沒有犯戒。
【English Translation】 English version Should Take Desire (Ying Qu Yu).
There are four kinds of 'at will': the first is speaking once, the second is speaking twice, the third is speaking three times, and the last is done by the assembly. If suffering from hemorrhoids and unable to sit for long, or if bedding is being dried and rain is approaching, or if a donor is bringing offerings, or for listening to the Dharma, or for resolving disputes, because of these matters the night is coming to an end, or if the eight difficulties (Ba Nan) such as the king's affairs are arriving, one should speak only once; if the difficulty is far away, one should speak twice; if there is nothing, one should speak slowly three times. If a great fear is about to come, then one should make a pair-to-pair confession (Dui Shou Fa) and leave after speaking once, one should say: 'Venerable ones (Ju Shou), remember! Today is the fifteenth day, and 'at will' (Sui Yi) should be done, now there is such a terrible thing happening, there is no time to gather together to do it. If in the future we gather with the assembly, we should do the 'at will' with the gathered assembly.' If someone has committed a Parajika (Po Luo Shi Jia), they should be expelled before doing 'at will'. If other offenses have been committed, after confessing according to the Dharma, then perform the ritual, and it should be done to those who share the same view. What is the same view? It means that for the things that the Master (Da Shi) has established and allowed, their views are the same, this is called the same view. If the Bhiksu (Biqiu) who is doing 'at will' has a change of root at that time, then 'at will' cannot be achieved. When questioning the crime, if the person in front shifts the words, then there is no need to question. If truthfully speaking will definitely lead to a crime, then one should question, and then punish the crime according to what was committed. If there is doubt about the severity of the crime, one should ask someone who is proficient in the Tripitaka (San Zang) to decide and judge, and then deal with it according to the matter. If there are fighting factions coming, find a way to let them leave and then do 'at will'. In this case, if there is a violation, if it is someone who has settled down earlier (An Ju), they should seek and hold according to the previous season, and violating it will incur a crime. If it is someone who has settled down later, they should seek according to their wishes, either earlier or later, and they can hold it until the end of August without violating it. If seeking in advance, one will get a Patayantika (Duo Zui), this thing should be discarded; if holding it afterwards, one will get another Patayantika, but there is only one discard. Non-time, non-time thoughts and doubts all belong to Nissaggiya (Ni Sa Qi). Two minor offenses, two non-offenses, should be said according to the above. If it is something that should not be purified, or if it is sparse and thin, or if two people beg together and hold and use it, one will get a Dukkhata (E Zuo Zui). If clothes are obtained before the leap month, even if there is a leap month, they can be held without violating it.
回眾物入己學處第二十九
佛在室羅伐城給孤獨園時，有施主以妙白㲲奉施僧伽，鄔波難陀苾芻遂回入己。由回他物事煩惱同前，制斯學處。
「若復苾芻，知他與僧利物，自回入己者，泥薩祇波逸底迦。」
言知者，或自知、或由他告。言僧者，謂佛弟子。設令施物未至眾中，回入己時，亦名回物。僧有五種：一、無恥僧，謂破戒者。二、啞羊僧，謂於三藏不能解者。三、和合僧，謂作羯磨者。四、世俗僧，謂淳善異生。五、勝義僧，謂學無學。言利物者，有二種利：一、衣利；二、食利。凡有衣服、飲食、臥具、醫藥、瓶缽價直，皆從他得，故言利物。此中利者，據衣物利。言與者，謂施主作決定意：今我此物施與僧伽。或身或語而作施相，齊此名施。言入己者，謂攝為私物。此中犯者，或一人、二人、多人、或是眾物回入己者，為方便時得惡作罪，得物屬己便犯捨墮。有云：「知他與別人物自回入己，但犯惡作。」或知他意與一別人，即便回與一、二多人及與僧伽，如是與二、多、僧伽，回與餘四，由不入己，得惡作罪。或知他與此處僧伽，遂便回與余處僧伽，及苾芻尼眾；或復知與此尼僧伽，遂便回與彼尼僧伽及苾芻眾；或與二眾回之與一，或可翻此；若僧伽破，回法部物與非法部，或
復翻此，鹹得惡作。若房廊檐宇門戶椽梁等，違施主本心回作餘事、或非其處亦惡作罪。或於尊像移此作余及莊嚴具，悉皆有犯。若暫借用者，無犯。如是應知窣睹波及窣睹波物，閣道階級花拱飛檐，樓觀之處制底輪蓋安置層級，隨其多少乃至寶瓶，此等互用並得惡作。報施主知、隨他許者，無犯。或時將食擬施貧寒，及以傍生轉惠餘者，乖本心故，亦犯惡作。求不得者，無犯。如是余趣準類應知。實回作回想疑，得捨墮罪。不回回想疑，突色訖里多。回及不回作不回想，無犯。知與眾物自回入己，下至一線縫著其衣，此衣即須全將入舍。復有釋云：「見他將物施無恥眾，自觀己身福勝於彼，為益施主便回入己者無犯。」若父母衣物及以資具，欲施僧伽回入己者，得惡作罪。若有持物施現前僧伽者，應先言白，次鳴揵椎，眾既集已，或數人、或行籌，然後均分。若安居人有緣出行，囑授而去，應取其分；若不囑授，則不應取。若受囑人不為取者，應以己物準數酬還。
然獲利時，總有八種：一、界所得利；二、立制所得利；三、依止所得利；四、安居所得利；五、僧伽所得利；六、苾芻所得利；七、對面所得利；八、定處所得利。言界所得利者，謂於一界有其定局，或於二界、或於多界，隨其處別所獲利物各于
界分，即舊住者而共分之。言立制所得利者，謂諸苾芻，或是隨黨、或非隨黨共作制要，然後安居，于某村、坊街衢之內，某家囑我、某舍囑汝。若得物利依制而受，名立制利。若於隨黨住處請隨黨及非隨黨，俱設食已，與隨黨利與非隨黨與吉祥水，此即隨黨合得其利。若於隨黨住處請隨黨及非隨黨，隨黨者合得其利。若於隨黨住處請隨黨及非隨黨，俱設食已，將其利物置二上座中，於二上座皆授吉祥水，此即隨黨者合得其利，如是應知。于非黨住處請黨非黨，俱設供已，隨其一處上座之前授其施物並授其水，即非黨者合得其利，如是準上應思。又復應知，于處中處請黨非黨，俱設食已，隨於一處上座之前授物授水，此即黨與非黨共受平分。言依止所得利者，謂依男女及半擇迦而為安居，依此施主所獲利養是。言安居所得利者，謂於此兩安居所獲利物，隨其施主本心處分。言僧伽所得利者，謂決定利不作分局，此物決定施與僧伽，就中未為分局，為與兩安居、為與現前？此物應問施主而分。苾芻所得利者，謂決定利而作分局，即房院等於此住者便受其利。對面所得利者，謂對面所獲之利。言定處所得利者，謂世尊在日久住之處。有八大制底：一、佛生處，在劫比羅伐窣睹城，嵐毗尼林。二、成佛處，在摩揭陀法阿蘭若
【現代漢語翻譯】 現代漢語譯本 『界分』，指的是原先居住在此的人共同分配利益。『言立制所得利者』，指的是比丘（Bhikkhu，佛教出家男眾），無論是屬於同一派系還是不屬於同一派系，共同制定規章制度，然後在安居期間，在某個村莊、街坊或街道內，某家委託我，某家委託你。如果獲得財物利益，按照制定的規章制度來接受，這叫做『立制利』。如果在屬於同一派系的住所，邀請同一派系和不屬於同一派系的人，一起供養齋飯後，給予同一派系利益，給予不屬於同一派系的人吉祥水，這就是同一派系應該得到的利益。如果在屬於同一派系的住所，邀請同一派系和不屬於同一派系的人，只有同一派系的人才能得到利益。如果在屬於同一派系的住所，邀請同一派系和不屬於同一派系的人，一起供養齋飯後，將利益之物放在兩位上座（長老）面前，給兩位上座都授予吉祥水，這就是同一派系應該得到的利益，應該這樣理解。在不屬於同一派系的住所，邀請同一派系和不屬於同一派系的人，一起供養齋飯後，在其中一方的上座面前授予施捨之物並授予水，這就是不屬於同一派系的人應該得到的利益，應該按照上述方法思考。還應該知道，在中間地帶的住所，邀請同一派系和不屬於同一派系的人，一起供養齋飯後，在其中一方的上座面前授予財物和水，這就是同一派系和不屬於同一派系的人共同接受並平分。『言依止所得利者』，指的是依靠男女以及半擇迦（ hermaphrodite，陰陽人）而進行安居，依靠這些施主所獲得的利益供養。『言安居所得利者』，指的是在這兩個安居期間所獲得的財物利益，按照施主原本的心意來處理分配。『言僧伽（Sangha，佛教僧團）所得利者』，指的是已經決定的利益，不進行分割，這些財物決定施捨給僧伽，其中沒有進行分割，是給予兩個安居處，還是給予現前的僧眾？這些財物應該詢問施主來分配。『苾芻（Bhikkhu，佛教出家男眾）所得利者』，指的是已經決定的利益，並且進行了分割，例如房舍庭院等，住在這裡的人就接受這些利益。『對面所得利者』，指的是面對面所獲得的利益。『定處所得利者』，指的是世尊（釋迦牟尼佛）在世時長期居住的地方。有八大制底（Chaitya，佛塔）：一、佛生處，在劫比羅伐窣堵城（Kapilavastu），嵐毗尼林（Lumbini）。二、成佛處，在摩揭陀（Magadha）法阿蘭若（Aranya，寂靜處）。
【English Translation】 English version 'Division', refers to the original residents who share the benefits together. 'The benefits obtained by establishing rules' refers to the Bhikkhus (Buddhist monks), whether they belong to the same faction or not, jointly formulating rules and regulations, and then during the rainy season retreat (An居, Ango), in a certain village, neighborhood, or street, a certain family entrusts me, and a certain family entrusts you. If material benefits are obtained, they are accepted according to the established rules, which is called 'establishing rules benefits'. If in a residence belonging to the same faction, both the same faction and those not belonging to the same faction are invited, and after offering food, the same faction is given benefits, and those not belonging to the same faction are given auspicious water, this is the benefit that the same faction should receive. If in a residence belonging to the same faction, both the same faction and those not belonging to the same faction are invited, only those belonging to the same faction can receive the benefits. If in a residence belonging to the same faction, both the same faction and those not belonging to the same faction are invited, and after offering food, the benefits are placed before the two senior monks (elders), and auspicious water is given to both senior monks, this is the benefit that the same faction should receive, and it should be understood in this way. In a residence not belonging to the same faction, both the same faction and those not belonging to the same faction are invited, and after offering food, the offerings and water are given before the senior monk of one of the factions, this is the benefit that those not belonging to the same faction should receive, and it should be considered according to the above method. It should also be known that in a neutral residence, both the same faction and those not belonging to the same faction are invited, and after offering food, the offerings and water are given before the senior monk of one of the factions, this is the benefit that both the same faction and those not belonging to the same faction receive and share equally. 'The benefits obtained by relying on' refers to relying on men and women and hermaphrodites (半擇迦, hermaphrodite) for the rainy season retreat, and the benefits and offerings obtained by relying on these patrons. 'The benefits obtained during the rainy season retreat' refers to the material benefits obtained during these two rainy season retreats, which are handled and distributed according to the original intention of the patrons. 'The benefits obtained by the Sangha (Buddhist monastic community)' refers to the benefits that have been decided and are not divided. These materials are decided to be given to the Sangha, and there is no division among them. Are they given to the two rainy season retreats, or to the present Sangha? These materials should be asked of the patrons for distribution. 'The benefits obtained by the Bhikkhus (Buddhist monks)' refers to the benefits that have been decided and divided, such as houses and courtyards, and those who live here receive these benefits. 'The benefits obtained face-to-face' refers to the benefits obtained face-to-face. 'The benefits obtained in a fixed place' refers to the places where the World Honored One (Sakyamuni Buddha) lived for a long time during his lifetime. There are eight great Chaityas (Buddhist stupas): 1. The place of Buddha's birth, in Kapilavastu (劫比羅伐窣堵城), Lumbini (嵐毗尼林). 2. The place of enlightenment, in Magadha (摩揭陀), Aranya (法阿蘭若, a quiet place).
菩提樹下金剛座上。三、轉法輪處，在婆羅痆斯仙人墮處施鹿林中。四、涅槃處，在拘尸那城娑羅雙樹間。五、在王舍城鷲峰山竹林園內。六、廣嚴城獼猴池側高閣堂中。七、在室羅伐城逝多林給孤獨園。八、從天下處，在平林聚落。初之四處名為定處，后之四處名不定處。若有施物擬施生處者，其物惟于生處供養不應移轉。若無力能送者，三中隨一而為供養。余之三處類此應知。餘四制底與此不同。若於夏內僧伽破者，應與法黨利、不與非法黨利。安居過半便舍戒者應與其利，異此不應。若苾芻身死有飲食利，下至一片樹葉，其衣物利下至捻為燈炷，皆可均分。若有上好貴價衣，不應割破，應賣取直而共分之。若僧尼二眾共得衣利者，亦應均分。求寂男、求寂女，應三分與一。正學女及欲近圓者，應二分與一。若飲食利，無問大小悉應平分。若苾芻數多、尼數少者，應數人分。若苾芻少，應中半分。若作佛陀大會等所獲利物，出家五眾應共分之。◎
爾時世尊在室羅伐城逝多林給孤獨園，時具壽鄔波難陀命過，所有衣貲雜物直三億金錢。時六大城諸苾芻眾咸皆集會，各作是言：「我於此物合得其分。」諸苾芻不知云何？以事白佛，佛言：「若苾芻來及五時者，應與利分。云何為五？一、打揵椎時；二、誦三啟
【現代漢語翻譯】 現代漢語譯本： 一、菩提樹下金剛座上（Buddha's enlightenment location under the Bodhi tree at the Vajrasana）。 二、初轉法輪處，在婆羅痆斯（Varanasi）仙人墮處施鹿林中（Deer Park at Sarnath, where the Buddha first taught）。 三、涅槃處，在拘尸那城（Kushinagar）娑羅雙樹間（between the twin Sala trees where the Buddha passed away）。 四、在王舍城（Rajgir）鷲峰山竹林園內（Vulture Peak Mountain in Rajgir, at the Bamboo Grove Monastery）。 五、廣嚴城（Vaishali）獼猴池側高閣堂中（in Vaishali, at the high pavilion by the Monkey Tank）。 六、在室羅伐城（Shravasti）逝多林給孤獨園（Jetavana Monastery in Shravasti, donated by Anathapindika）。 七、從天下處，在平林聚落（at Sankissa, where the Buddha descended from Trayastrimsa Heaven）。 初之四處名為定處，后之四處名不定處。若有施物擬施生處者，其物惟于生處供養不應移轉。若無力能送者，三中隨一而為供養。余之三處類此應知。餘四制底與此不同。若於夏內僧伽破者，應與法黨利、不與非法黨利。安居過半便舍戒者應與其利，異此不應。若苾芻（bhikshu, Buddhist monk）身死有飲食利，下至一片樹葉，其衣物利下至捻為燈炷，皆可均分。若有上好貴價衣，不應割破，應賣取直而共分之。若僧尼二眾共得衣利者，亦應均分。求寂男（Sramanera, novice monk）、求寂女（Sramanerika, novice nun），應三分與一。正學女（Siksamana, female trainee monastic）及欲近圓者，應二分與一。若飲食利，無問大小悉應平分。若苾芻（bhikshu, Buddhist monk）數多、尼數少者，應數人分。若苾芻（bhikshu, Buddhist monk）少，應中半分。若作佛陀大會等所獲利物，出家五眾應共分之。
爾時世尊在室羅伐城（Shravasti）逝多林給孤獨園（Jetavana Monastery in Shravasti, donated by Anathapindika），時具壽鄔波難陀（Upananda, an elder monk）命過，所有衣貲雜物直三億金錢。時六大城諸苾芻（bhikshu, Buddhist monk）眾咸皆**，各作是言：『我於此物合得其分。』諸苾芻（bhikshu, Buddhist monk）不知云何？以事白佛，佛言：『若苾芻（bhikshu, Buddhist monk）來及五時者，應與利分。云何為五？一、打揵椎時；二、誦三啟
【English Translation】 English version: 1. Under the Bodhi tree at the Vajrasana (the diamond throne, the place of Buddha's enlightenment). 2. The place of the first turning of the Dharma wheel, in the Deer Park at Sarnath (Isipatana Mrigadaya) where the ascetics fell, near Varanasi. 3. The place of Nirvana, between the twin Sala trees in Kushinagar. 4. Inside the Bamboo Grove Monastery on Vulture Peak Mountain in Rajgir. 5. In Vaishali, at the high pavilion by the Monkey Tank. 6. At the Jetavana Monastery in Shravasti, in the Anathapindika's Park. 7. The place of descending from heaven, in the village of Sankissa. The first four places are called 'fixed places,' and the latter four are called 'unfixed places.' If there are offerings intended for the place of birth, those items should only be offered at the place of birth and should not be transferred elsewhere. If one is unable to send them, they may be offered at any one of the first three places. The remaining three places should be understood similarly. The remaining four stupas are different from these. If the Sangha is divided during the summer retreat, benefits should be given to the Dharma party and not to the non-Dharma party. If someone renounces their vows after more than half of the retreat has passed, they should be given benefits; otherwise, they should not. If a Bhikshu (Buddhist monk) dies and there are benefits from food and drink, even down to a single leaf, and benefits from clothing and items, even down to a wick for a lamp, all can be divided equally. If there are excellent and valuable clothes, they should not be torn; they should be sold for their value and divided. If the Sangha of monks and nuns jointly receives benefits from clothing, they should also be divided equally. A Sramanera (novice monk) and a Sramanerika (novice nun) should be given one-third. A Siksamana (female trainee monastic) and one who wishes to receive full ordination should be given one-half. If there are benefits from food and drink, they should all be divided equally, regardless of size. If there are many Bhikshus (Buddhist monks) and few nuns, they should be divided by the number of people. If there are few Bhikshus (Buddhist monks), they should be divided in half. If there are benefits obtained from making a Buddha assembly, the five groups of renunciates should divide them together.
At that time, the World Honored One was in the Jetavana Monastery in Shravasti, in Anathapindika's Park. At that time, the Venerable Upananda (an elder monk) passed away, and all his clothing, possessions, and miscellaneous items were worth three hundred million gold coins. At that time, the Bhikshus (Buddhist monks) of the six great cities were all arguing, each saying, 'I am entitled to a share of these items.' The Bhikshus (Buddhist monks) did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'If a Bhikshu (Buddhist monk) comes and is present at five times, he should be given a share of the benefits. What are the five? First, when the gavel is struck; second, when the three invocations are recited
無常經時；三、禮制底時；四、行籌時；五、作白時。其作白法應如是作：敷座鳴椎，大眾集已，秉單白羯磨應如是作：『大德僧伽聽！苾芻某甲於此處命過。所有現及非現衣貲雜物今作守持。若僧伽時至聽者，僧伽應許僧伽今于亡苾芻某甲所有現及非現衣貲雜物共作守持。白如是。』」
若眾不和集、或無秉法人，應為初后法。謂取亡人少物、或一兩貝齒，于眾首上座及最下座各行與之用為定記，然後現前僧眾如常共分，更不須作法。若作初后法竟，有人來者，不應與分。若前四時有、后二時無，亦應與分。若作白已，現於界內應合得者，皆應受利。若不作白、不作初后法者，但是世尊聲聞弟子，所有現住贍部洲中、或余住處，悉皆有分。
總攝頌曰：
楗椎誦三啟， 制底畔睇時； 及以行籌時， 或眾同爲白。 若大眾難集， 可為初後記； 應取亡人物， 隨時行少許。
問：所應分物輕重云何？頌曰：
田宅店臥具， 銅鐵及諸皮， 剃刀瓶衣等， 桁竿並雜畜， 飲食及諸藥， 床座並券契， 三寶金銀等， 成未成不同， 如是等諸物， 可分不可分， 隨應簡別知， 是世尊所說。
言隨應者，所謂田宅邸店臥具氈褥，諸銅
【現代漢語翻譯】 現代漢語譯本： 無常經時；三、禮制底時（禮制底：時間）；四、行籌時；五、作白時。其作白法應如是作：敷座鳴椎，大眾集已，秉單白羯磨應如是作：『大德僧伽聽！苾芻某甲（苾芻某甲：比丘的名字）於此處命過。所有現及非現衣貲雜物今作守持。若僧伽時至聽者，僧伽應許僧伽今于亡苾芻某甲（苾芻某甲：比丘的名字）所有現及非現衣貲雜物共作守持。白如是。』 若眾不和集、或無秉法人，應為初后法。謂取亡人少物、或一兩貝齒，于眾首上座及最下座各行與之用為定記，然後現前僧眾如常共分，更不須作法。若作初后法竟，有人來者，不應與分。若前四時有、后二時無，亦應與分。若作白已，現於界內應合得者，皆應受利。若不作白、不作初后法者，但是世尊聲聞弟子，所有現住贍部洲中（贍部洲：佛教傳說中的人類居住地）、或余住處，悉皆有分。 總攝頌曰： 楗椎誦三啟， 制底畔睇時； 及以行籌時， 或眾同爲白。 若大眾難集， 可為初後記； 應取亡人物， 隨時行少許。 問：所應分物輕重云何？頌曰： 田宅店臥具， 銅鐵及諸皮， 剃刀瓶衣等， 桁竿並雜畜， 飲食及諸藥， 床座並券契， 三寶金銀等， 成未成不同， 如是等諸物， 可分不可分， 隨應簡別知， 是世尊所說。 言隨應者，所謂田宅邸店臥具氈褥，諸銅
【English Translation】 English version: 'The time of impermanence; three, the time of the ritual base (Lizhi Di: time); four, the time of drawing lots; five, the time of making a declaration. The method of making a declaration should be done as follows: spread out the seats and strike the gavel, when the assembly has gathered, the single declaration karma should be done as follows: 『Venerable Sangha, listen! Bhikshu Moujia (Bhikshu Moujia: the name of the Bhikshu) has passed away here. All visible and invisible clothing, assets, and miscellaneous items are now held in custody. If the Sangha deems it the right time to listen, the Sangha should permit the Sangha to jointly hold in custody all visible and invisible clothing, assets, and miscellaneous items belonging to the deceased Bhikshu Moujia (Bhikshu Moujia: the name of the Bhikshu). The declaration is thus.』 If the assembly is not harmonious, or there is no one to perform the declaration, the initial and subsequent procedures should be followed. That is, take a small item or one or two cowrie shells from the deceased, and give them to the senior-most and junior-most members of the assembly as a fixed token. Then, the present Sangha should divide the remaining items as usual, without the need for further procedures. If the initial and subsequent procedures have been completed, anyone who arrives later should not be given a share. If the first four times are present but the last two are not, they should still be given a share. If the declaration has been made, those within the boundary who are entitled should all receive benefits. If neither the declaration nor the initial and subsequent procedures are performed, then all disciples of the World-Honored One, whether residing in Jambudvipa (Jambudvipa: the human world in Buddhist cosmology) or elsewhere, are entitled to a share. A summary verse says: Strike the gavel, recite three times, the time of the ritual base; And the time of drawing lots, or the assembly jointly makes a declaration. If the assembly is difficult to gather, initial and subsequent tokens can be made; Items of the deceased should be taken, and a small amount should be distributed as needed. Question: How should the weight of the items to be distributed be determined? The verse says: Fields, houses, shops, bedding, copper, iron, and various hides, Razors, bottles, clothing, beams, and various livestock, Food, drink, and various medicines, beds, seats, and contracts, The Three Jewels, gold, silver, etc., whether finished or unfinished, are different, Such items, whether divisible or indivisible, Should be distinguished accordingly, as the World-Honored One has said. By 'accordingly' is meant fields, houses, shops, bedding, felt mats, various copper
鐵器並不應分。若鐵缽、小缽及小銅瓶、銅碗、戶鑰、針錐、刀子、鐵杓、火爐，及斧並盛此諸袋。若瓦器謂缽小缽、凈觸君持、所有貯油之器，此並應分，余不應分。其竹木器及皮臥物、剃髮之具、奴婢飲食穀麥豆等，入四方僧。若可移轉物應貯僧庫，令四方僧伽共用。若田宅、村園、邸店、屋宇不可移者，入四方僧伽。若余所有一切衣被，無問法衣俗衣、若染未染，及皮油瓶鞋履之屬，並現前應分。大竿可作贍部影像處懸幡之竿，細者行與苾芻作錫杖竿。四足之內若象馬駝乘驢騾，當與王家。牛羊入四方僧伽，並不應分。若甲鎧之類，亦入王家。雜兵刃等可打作針錐、刀子及錫杖頭，應從上座行與現前僧伽。罟網應用羅窗，諸上彩色又黃朱青碧綠等物，應入佛堂供畫像用。白土赤土及下青色現前應分。若酒已變，應埋于地待成醋訖，應供眾食；若未壞酒，應可傾棄。雜藥草等，應安僧伽凈庫，以供病者。珍寶珠玉分為二分：一分入法；一分入僧伽。法物可書佛經並料理師子座，入僧者現前應分。若寶等所成床榻等，應賣，僧伽共分。木所成者，入四方僧。所有經論並不應分，當貯經藏，四方僧伽共讀；其外書出賣，現前應分。所有券契之物，若能早索得者即可共分；如未得者，其券當貯僧庫，后時得充四方僧用。
【現代漢語翻譯】 現代漢語譯本：鐵器不應該被分配。如果（有）鐵缽（patra，比丘用具）、小缽、小銅瓶、銅碗、戶鑰（門閂）、針錐、刀子、鐵勺、火爐，以及斧頭和裝這些東西的袋子。如果是瓦器，如缽、小缽、凈觸（kañcuka，過濾水用的器具）君持（kuṇḍikā，水瓶），所有裝油的器具，這些都應該被分配，其餘的不應該被分配。竹木器物以及皮革臥具、剃髮工具、奴婢的飲食（以及）穀物、麥子、豆子等，歸入四方僧（所有）。如果（是）可以移動的物品，應該儲存在僧庫中，讓四方僧伽（saṃgha，僧團）共同使用。如果（是）田地、住宅、村園、店舖、房屋等不可移動的，歸入四方僧伽。如果（是）其餘所有一切衣物，無論是法衣還是俗衣，無論是染色的還是未染色的，以及皮革油瓶、鞋子等，都應該在現前（僧眾中）分配。大的竹竿可以用來製作贍部（Jambudvīpa，閻浮提，指我們所居住的世界）影像處懸掛幡旗的竿子，細的可以給比丘（bhikṣu，出家男子）做錫杖竿。四足的動物，如象、馬、駱駝、乘驢、騾子，應當歸給王家。牛羊歸入四方僧伽，不應該被分配。如果是盔甲之類的，也歸入王家。雜兵刃等可以打造成針錐、刀子以及錫杖頭，應該從上座（長老）開始分給現前僧伽。漁網可以用來做羅窗，各種上等彩色，又如黃色、硃色、青色、碧色、綠色等物，應該放入佛堂供畫像使用。白土、赤土以及下等青色，現前應該分配。如果酒已經變質，應該埋在地下等待變成醋，然後應該供養大眾食用；如果酒沒有壞，應該傾倒丟棄。各種藥草等，應該安放在僧伽的凈庫中，用來供給病人。珍寶珠玉分為兩份：一份歸入法（dharma，佛法），一份歸入僧伽。法物可以用來書寫佛經以及料理獅子座（佛座），歸入僧伽的（財物）現前應該分配。如果是珍寶等製成的床榻等，應該賣掉，僧伽共同分配。木頭製成的，歸入四方僧。所有經論都不應該被分配，應該儲存在經藏中，供四方僧伽共同閱讀；其它的書籍可以出售，現前應該分配。所有券契之類的東西，如果能夠早點索要到的就可以共同分配；如果還沒有索要到的，這些券契應該儲存在僧庫中，以後得到（的利益）充作四方僧用。 English version: Ironware should not be divided. If there are iron bowls (patra, a bhikkhu's utensil), small bowls, small copper bottles, copper bowls, door bolts, awls, knives, iron ladles, stoves, and axes, along with the bags containing these items. If they are earthenware, such as bowls, small bowls, 'net touch' (kañcuka, a water filtering device), 'kuṇḍikā' (kuṇḍikā, a water bottle), and all containers for storing oil, these should be divided, while the rest should not. Bamboo and wooden items, as well as leather bedding, shaving tools, the food of servants (and) grains, wheat, beans, etc., belong to the Saṃgha of the four directions. If (they are) movable items, they should be stored in the Saṃgha's storehouse for the Saṃgha of the four directions to use together. If (they are) immovable items such as fields, residences, villages, gardens, shops, and houses, they belong to the Saṃgha of the four directions. If (they are) all other clothing, whether monastic robes or lay clothes, whether dyed or undyed, as well as leather oil bottles, shoes, and the like, they should be divided among the present (Saṃgha). Large bamboo poles can be used to make flagpoles for hanging banners at the Jambudvīpa (Jambudvīpa, the world we live in) image site, and thinner ones can be given to bhikkhus (bhikṣu, ordained monks) to make staffs. Four-legged animals, such as elephants, horses, camels, riding donkeys, and mules, should be given to the royal family. Cattle and sheep belong to the Saṃgha of the four directions and should not be divided. If they are items like armor, they also belong to the royal family. Miscellaneous weapons can be forged into awls, knives, and staff heads, and should be distributed to the present Saṃgha, starting from the most senior (elder). Fishing nets can be used to make lattice windows, and various superior colors, such as yellow, vermilion, blue, azure, green, etc., should be placed in the Buddha hall for use in offering to images. White clay, red clay, and inferior blue colors should be divided among the present (Saṃgha). If the wine has spoiled, it should be buried in the ground to turn into vinegar, and then it should be offered to the assembly for consumption; if the wine has not spoiled, it should be poured out and discarded. Various medicinal herbs, etc., should be placed in the Saṃgha's clean storehouse for the use of the sick. Precious gems and jewels should be divided into two parts: one part belongs to the Dharma (dharma, the teachings of the Buddha), and one part belongs to the Saṃgha. Items for the Dharma can be used to write Buddhist scriptures and to furnish the lion throne (Buddha's seat), and (items) belonging to the Saṃgha should be divided among the present (Saṃgha). If they are beds, etc., made of precious materials, they should be sold, and the Saṃgha should divide (the proceeds) together. Those made of wood belong to the Saṃgha of the four directions. All scriptures and treatises should not be divided but should be stored in the scripture repository for the Saṃgha of the four directions to read together; other books can be sold, and (the proceeds) should be divided among the present (Saṃgha). All documents and contracts, if they can be collected early, can be divided together; if they have not yet been collected, these documents should be stored in the Saṃgha's storehouse, and later (the benefits obtained) should be used for the Saṃgha of the four directions.
【English Translation】 Ironware should not be divided. If there are iron bowls (patra, a bhikkhu's utensil), small bowls, small copper bottles, copper bowls, door bolts, awls, knives, iron ladles, stoves, and axes, along with the bags containing these items. If they are earthenware, such as bowls, small bowls, 'net touch' (kañcuka, a water filtering device), 'kuṇḍikā' (kuṇḍikā, a water bottle), and all containers for storing oil, these should be divided, while the rest should not. Bamboo and wooden items, as well as leather bedding, shaving tools, the food of servants (and) grains, wheat, beans, etc., belong to the Saṃgha of the four directions. If (they are) movable items, they should be stored in the Saṃgha's storehouse for the Saṃgha of the four directions to use together. If (they are) immovable items such as fields, residences, villages, gardens, shops, and houses, they belong to the Saṃgha of the four directions. If (they are) all other clothing, whether monastic robes or lay clothes, whether dyed or undyed, as well as leather oil bottles, shoes, and the like, they should be divided among the present (Saṃgha). Large bamboo poles can be used to make flagpoles for hanging banners at the Jambudvīpa (Jambudvīpa, the world we live in) image site, and thinner ones can be given to bhikkhus (bhikṣu, ordained monks) to make staffs. Four-legged animals, such as elephants, horses, camels, riding donkeys, and mules, should be given to the royal family. Cattle and sheep belong to the Saṃgha of the four directions and should not be divided. If they are items like armor, they also belong to the royal family. Miscellaneous weapons can be forged into awls, knives, and staff heads, and should be distributed to the present Saṃgha, starting from the most senior (elder). Fishing nets can be used to make lattice windows, and various superior colors, such as yellow, vermilion, blue, azure, green, etc., should be placed in the Buddha hall for use in offering to images. White clay, red clay, and inferior blue colors should be divided among the present (Saṃgha). If the wine has spoiled, it should be buried in the ground to turn into vinegar, and then it should be offered to the assembly for consumption; if the wine has not spoiled, it should be poured out and discarded. Various medicinal herbs, etc., should be placed in the Saṃgha's clean storehouse for the use of the sick. Precious gems and jewels should be divided into two parts: one part belongs to the Dharma (dharma, the teachings of the Buddha), and one part belongs to the Saṃgha. Items for the Dharma can be used to write Buddhist scriptures and to furnish the lion throne (Buddha's seat), and (items) belonging to the Saṃgha should be divided among the present (Saṃgha). If they are beds, etc., made of precious materials, they should be sold, and the Saṃgha should divide (the proceeds) together. Those made of wood belong to the Saṃgha of the four directions. All scriptures and treatises should not be divided but should be stored in the scripture repository for the Saṃgha of the four directions to read together; other books can be sold, and (the proceeds) should be divided among the present (Saṃgha). All documents and contracts, if they can be collected early, can be divided together; if they have not yet been collected, these documents should be stored in the Saṃgha's storehouse, and later (the benefits obtained) should be used for the Saṃgha of the four directions.
若有金銀及成未成者、貝齒諸錢，並分為三分：一、佛，二、法，三、僧。佛物應修理佛堂及發爪窣睹波；法物用寫佛經料理師子座；僧物現前應分。若更有餘物，準此應分。若苾芻在俗人家身死者，所有衣物與先至人。若俱時至，與先乞者。若同時乞，任俗人與者應受、或可隨他情所樂施。若苾芻死處有餘苾芻尼，不應與分。苾芻尼死有餘苾芻，亦不應與分。若都無者，應可互攝。若兩界中間亡者，隨頭所向處應得其分。若臥兩界上者，二處共分。若處人多，應十人等為分，任各自分，如其朋內得分未分。若一人身死此成死物，還於十人內應分。若已分身死者，大眾同有。被舍置人、若樂清凈者同居，死物，清凈者應分。若無清凈者，被治人共分。
隨黨住處非黨苾芻，及以求寂身死者，所有衣物隨黨應分。若不樂獨分舍入大眾者，此為善舍，大眾應分，如是應知。隨黨住處，隨黨身死；非黨住處，隨黨身死，準事應知。提婆達多說五邪法，心許可者名為隨黨；若依仗世尊，名為非黨。
苾芻身死，看病之人，若出家五眾及餘俗人，隨在何處，若病苾芻死，于亡人物中應用六物賞瞻病者以報其恩。言六物者，三衣、缽、坐具、濾水羅，計功量授。若苾芻病作如是語：「我死之後可持此物與彼人。」者，
【現代漢語翻譯】 現代漢語譯本：如果有人去世后留下金銀，不論是已經加工好的還是未加工的，以及貝殼、牙齒和各種錢幣，都應該分成三份：第一份供養佛，第二份供養法，第三份供養僧。供養佛的財物應該用來修理佛堂以及佛的頭髮和指甲的窣堵波（Stupa，佛塔）；供養法的財物用來書寫佛經和佈置獅子座（Simhasana，法座）；供養僧的財物應該由在場的僧人分配。如果還有剩餘的財物，也應該按照這個比例分配。如果比丘（Bhiksu，出家男眾）在俗人家中去世，他的所有衣物應該給第一個到達的人。如果同時到達，就給第一個乞討的人。如果同時乞討，就由俗人決定給誰，接受者應該接受，或者可以隨俗人的意願施捨。如果比丘去世的地方有其他的比丘尼（Bhiksuni，出家女眾），不應該分給她們。比丘尼去世的地方有其他的比丘，也不應該分給他們。如果都沒有，應該可以互相攝取。如果在兩界（指比丘界和比丘尼界）中間去世，應該根據頭所朝向的地方來決定應該得到哪一部分。如果躺在兩界之上，兩處共同分配。如果某個地方人多，應該由十個人平均分配，各自隨意分配，如同在自己的團體內部進行分配，無論是否已經分配。如果一個人在此處去世，形成了死者的財物，仍然應該在這十個人內部分配。如果已經分配完畢後有人去世，大眾共同擁有。被遺棄的人，如果喜歡清凈，可以和清凈的人同住，死者的財物，由清凈的人分配。如果沒有清凈的人，由被治理的人共同分配。 屬於同一團體的僧人居住的地方，如果非同一團體的比丘，以及求寂（Sramanera，沙彌）去世，他的所有衣物應該由同一團體的人分配。如果不喜歡獨自分配而舍入大眾，這是好的捨棄，大眾應該分配，應該這樣理解。屬於同一團體的僧人居住的地方，屬於同一團體的僧人去世；非同一團體的僧人居住的地方，屬於同一團體的僧人去世，應該按照這件事來理解。提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）宣說五種邪法，內心認可的人稱為屬於同一團體；如果依靠世尊（Bhagavan，佛陀的尊稱），稱為不屬於同一團體。 比丘去世，照顧病人的人，無論是出家的五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）還是其他的俗人，無論在什麼地方，如果生病的比丘去世，應該從死者的財物中拿出六種物品賞賜給照顧病人的人，以報答他們的恩情。所說的六種物品是：三衣（Tricivara，比丘所持的三種僧衣）、缽（Patra，食器）、坐具（Nisidana，坐墊）、濾水羅（Kundi，過濾水的器具），根據功勞大小來給予。如果比丘生病時這樣說：『我死之後可以將這些東西給那個人。』
【English Translation】 English version: If there is gold, silver, whether processed or unprocessed, shells, teeth, and various coins left by a deceased person, they should be divided into three parts: first, for the Buddha; second, for the Dharma; and third, for the Sangha. The items for the Buddha should be used to repair the Buddha hall and the stupas (Stupa, Buddhist shrine) for the Buddha's hair and nails; the items for the Dharma should be used to write Buddhist scriptures and arrange the lion throne (Simhasana, Dharma seat); the items for the Sangha should be distributed among the present Sangha members. If there are any remaining items, they should be distributed according to this proportion. If a Bhiksu (Bhiksu, ordained male monastic) dies in a layperson's home, all his belongings should be given to the first person who arrives. If they arrive at the same time, they should be given to the first person who begs for them. If they beg at the same time, the layperson should decide who to give them to, and the recipient should accept them, or they can be given according to the layperson's wishes. If there are other Bhiksuni (Bhiksuni, ordained female monastic) where the Bhiksu dies, they should not be given a share. If there are other Bhiksu where the Bhiksuni dies, they should not be given a share either. If there are none, they should be able to take care of each other. If someone dies in the middle of the two communities (referring to the Bhiksu and Bhiksuni communities), the share should be determined by the direction the head is facing. If lying on both communities, both places should share the distribution. If there are many people in a certain place, ten people should divide it equally, and each should distribute it as they please, as if distributing within their own group, whether it has already been distributed or not. If a person dies here, forming the deceased's belongings, they should still be distributed among these ten people. If someone dies after the distribution, the community owns it together. Abandoned people, if they like purity, can live with pure people, and the deceased's belongings should be distributed by the pure people. If there are no pure people, they should be distributed jointly by the people being disciplined. In a place where monks of the same group reside, if a Bhiksu who is not of the same group, as well as a Sramanera (Sramanera, novice monk) dies, all his belongings should be distributed by the people of the same group. If they do not like to distribute it alone and donate it to the community, this is a good donation, and the community should distribute it; it should be understood in this way. In a place where monks of the same group reside, a monk of the same group dies; in a place where monks of a different group reside, a monk of the same group dies, it should be understood according to the matter. Devadatta (Devadatta, Buddha's cousin who later betrayed Buddhism) preached five evil doctrines, and those who approve of them in their hearts are called belonging to the same group; if they rely on the Bhagavan (Bhagavan, honorific title for the Buddha), they are called not belonging to the same group. When a Bhiksu dies, the person who takes care of the sick, whether it is one of the five monastic groups (Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika) or other laypeople, wherever they are, if the sick Bhiksu dies, six items should be taken from the deceased's belongings to reward the person who took care of the sick, in order to repay their kindness. The six items mentioned are: the three robes (Tricivara, the three robes held by a Bhiksu), the bowl (Patra, eating utensil), the sitting cloth (Nisidana, sitting mat), and the water filter (Kundi, utensil for filtering water), given according to the amount of merit. If a Bhiksu says when he is sick: 'After I die, these things can be given to that person.'
是俗人法不成囑授，此物應分。對面授者便為善與。其死屍應焚燒，供養誦經事了，然後分物，若異此者得惡作罪。若亡人寄物，即於物所在處僧伽共分。若知事苾芻身亡之後，所有資生與三寶物共相雜亂不可簡別者，此死人物三寶共分。若人在界內作界外想疑，共分衣者得越法罪，應須盡集。若苾芻寄物與他，兩俱命過，其掌財者應作法守持隨意受用，余如廣文。若一苾芻獲得大眾安居利物，即應受取，然受之時，應為心念守持言：「此衣今至，是現前僧伽合得，是可分物，現前僧伽合分受用。既無大眾，此衣是我應受，我今守持。」未守持時有人來者，應與分；若不與者得惡作罪。界內得衣持向界外共分，無盜心者得惡作罪；若有賊心便得盜罪。若夏中利物，破夏者不應受分。施衣時雖過，有施夏衣亦應受取。若是衣時有對面利，未有夏人亦應同受。若苾芻、苾芻尼二部僧伽俱設食已，施主持物來不向上座前者，應問施主方可分之。若本為苾芻而興供養，二部食訖，持物置上座前，此應中半而分。若苾芻身為眾事夏內出行，身雖不在，夏利應取。安居之人若前若后，及坐過半者，所有夏利悉皆合與。
凡為眾首，每見行食人，乃至初下一匕鹽時，應教其人，長跪合掌白眾云：「等供時至。」上座尋聲告曰：
【現代漢語翻譯】 現代漢語譯本：如果世俗之人沒有遺囑，那麼這些財物就應該分配。如果當面囑託，那麼給予接受囑託的人是最好的。死者的屍體應該焚燒，完成供養和誦經等事宜后，然後分配財物。如果違反這些規定，就會犯下惡作罪。如果死者生前寄放了財物，那麼就在財物存放的地方由僧團共同分配。如果知事比丘（負責僧團事務的比丘）去世后，他的所有生活用品和三寶之物混雜在一起，無法區分，那麼這些死者的財物就由三寶和僧團共同分配。如果有人在結界內，卻以為自己在結界外，或者心存疑慮，共同分配衣物，就會犯下越法罪，應該召集所有僧人。如果比丘將財物寄放在他人處，兩人都去世了，那麼掌管財物的人應該依法守護這些財物，隨意使用，其餘情況參照廣律。如果一個比丘獲得了大眾安居期間的利益之物，就應該接受，但在接受的時候，應該在心中默唸並說：『這件衣服現在到來，是現前僧伽應該得到的，是可以分配的財物，現前僧伽應該共同分配使用。既然沒有大眾，這件衣服是我應該接受的，我現在守護它。』在沒有守護之前，如果有人來，應該與他分享；如果不與他分享，就會犯下惡作罪。在結界內得到衣服，拿到結界外共同分配，沒有盜竊之心的人會犯下惡作罪；如果有盜竊之心，就會犯下盜罪。如果在夏季安居期間獲得的利益之物，中途離開安居的人不應該接受分配。即使施捨衣服的時間已經過了，如果有施捨夏季安居的衣服，也應該接受。如果是衣物施捨的季節，有當面的利益，即使沒有參加夏季安居的人也應該一同接受。如果比丘和比丘尼（Bhikkhuni）二部僧伽都接受了齋飯，施主拿著物品來，沒有先向上座（長老）奉獻，應該詢問施主，才可以分配。如果本來是爲了供養比丘而舉辦的齋飯，二部僧伽用齋完畢，將物品放在上座面前，那麼應該平分一半。如果比丘爲了僧團的事務在夏季安居期間外出，即使身體不在，夏季安居的利益也應該得到。參加安居的人，無論是先來還是後到，以及坐過一半時間的人，所有的夏季安居利益都應該分給他們。 凡是作為大眾的首領，每次看到行食的人，乃至剛開始放下一勺鹽的時候，就應該教導那個人，長跪合掌，告訴大眾說：『平等供養的時間到了。』上座聽到聲音后，就宣告說：
【English Translation】 English version: If a layperson dies without leaving instructions, the belongings should be distributed. If instructions are given face-to-face, it is best to give to the person entrusted. The corpse should be cremated, offerings and sutra recitations completed, and then the belongings distributed. Violating this incurs a Dukkaṭa (惡作) offense. If the deceased had entrusted belongings, the Saṅgha (僧伽，community of monks) should distribute them where they are located. If a steward Bhikkhu (苾芻，monk) dies and their belongings are mixed with the Three Jewels' (三寶，Buddha, Dharma, Saṅgha) items and cannot be distinguished, the deceased's belongings should be divided between the Three Jewels and the Saṅgha. If someone within the boundary thinks they are outside or doubts it, sharing robes incurs a transgression offense; all should be gathered. If a Bhikkhu entrusts belongings to another, and both die, the custodian should legally protect and use them as they wish, as detailed in the Vinaya (律). If a Bhikkhu obtains benefits during the Vassa (安居，rainy season retreat), they should accept it, mindfully saying: 'This robe has arrived, the present Saṅgha should receive it, it is distributable, the present Saṅgha should share and use it. Since there is no Saṅgha, I should receive this robe, I now protect it.' Before protecting it, if someone comes, share it; not sharing incurs a Dukkaṭa offense. Obtaining a robe within the boundary and sharing it outside without intent to steal incurs a Dukkaṭa offense; with intent to steal, it is a stealing offense. Benefits obtained during the Vassa should not be received by those who broke the Vassa. Even if the robe-giving time has passed, Vassa robes should be accepted. If there are face-to-face benefits during robe-giving season, even those not participating in the Vassa should share. If both Bhikkhu and Bhikkhuni (苾芻尼，nun) Saṅghas have been fed, and the donor brings items without offering them to the senior monk first, ask the donor before distributing. If the offering was originally for Bhikkhus, and both Saṅghas have eaten, place the items before the senior monk, and divide them in half. If a Bhikkhu leaves during the Vassa for Saṅgha affairs, they should receive Vassa benefits even if absent. Those participating in the Vassa, whether arriving early or late, and those present for more than half the time, should receive all Vassa benefits. Whenever acting as a leader of the community, upon seeing the person serving food, even when the first spoonful of salt is placed, instruct them to kneel, join their palms, and announce to the community: 'The time for equal offering has arrived.' The senior monk, upon hearing this, should announce:
「可平等行。」第一不言，第二應告。若不言者，其上座等得越法罪。若施主于供養時，以諸繒彩纏系其樹為嚴飾者，物應收取，每至節會還應系此、或懸余處隨時供養。若懸壁上者用將畫壁，在溫堂者供浴室用，在井池者供時非時漿。若在瞻病堂，應為美食，隨時供養。若在戒壇及檐前樓側並門屋下，所有供物苾芻應分。若在寺中庭所懸置者，是四方僧伽物，不應分用。有五種物，體不應分：一、四方僧伽物；二、窣睹波物；三、瞻病堂物；四、根本出生物；五、所應食物。其根果甘蔗等，雖是應食物，現前應分。文云：「庵沒羅果若多有者，應分與僧伽，隨自受用。此果熟時應令苾芻默住看守，不應諠競，違者得越法罪。欲行果時應先觀蟲，次以火凈。若無未具人，苾芻受取自行無犯。」若聲聞弟子制底之處所獲利物，應還修營此諸制底，若有餘長現前應分。因明制底法者，如來制底，應圓滿作；若獨覺者，上無寶瓶；若阿羅漢，安四相輪；余之三果如次減一。若淳善異眾苾芻，上無輪竿，名平頭制底。若有施主施財造寺，財施主心以其財物造諸作具，及作人飲食，並涂足油燈明雜用，勿令有闕。
若有施主造立住處，先施一人便更轉施一人、或二、或三、或施大眾，名非法施。其受用者亦名不凈。如是乃
【現代漢語翻譯】 現代漢語譯本 『可以平等分發。』第一次不說話，第二次應該告知。如果不說，其上座（寺院中資歷較高的僧人）等會犯越法罪。如果施主在供養時，用各種絲綢綵帶纏繞樹木作為裝飾，這些物品應該收取，每次到節日集會時還應該繫在這些樹上，或者懸掛在其他地方，隨時供養。如果懸掛在墻壁上，就用來粉刷墻壁；在溫室裡，就供浴室使用；在井或池塘邊，就供隨時供應的飲料。如果在瞻病堂（僧侶療養所），應該做成美食，隨時供養。如果在戒壇（受戒的場所）以及屋檐前、樓側和門屋下，所有的供養物品苾芻（出家男子）應該分用。如果在寺院的庭院中懸掛的物品，是四方僧伽（僧團）的物品，不應該分用。有五種物品，整體不應該分用：一、四方僧伽的物品；二、窣堵波（佛塔）的物品；三、瞻病堂的物品；四、根本出產的物品；五、應該食用的食物。其根、果、甘蔗等，雖然是應該食用的食物，現前也應該分用。經文中說：『庵沒羅果（芒果）如果有很多，應該分給僧伽，各自受用。』這種果實成熟時，應該讓苾芻默不作聲地看守，不應該喧譁爭搶，違者會犯越法罪。想要摘取果實時，應該先觀察是否有蟲子，然後用火凈化。如果沒有未受具足戒的人，苾芻可以自己摘取，沒有犯戒。 如果在聲聞弟子制底（佛塔）的地方獲得的利益，應該用來修繕這些制底，如果有多餘的，現前應該分用。關於建造制底的方法，如來制底（佛的佛塔），應該圓滿地建造；如果是獨覺（獨自覺悟者）的制底，上面沒有寶瓶；如果是阿羅漢（斷絕煩惱，達到涅槃境界的人）的制底，安放四個相輪；其餘的三果（佛教修行中的三個階段）依次減少一個。如果淳善的異眾苾芻（不屬於僧團的僧人），上面沒有輪竿，叫做平頭制底。如果有施主捐獻錢財建造寺廟，施主應該用心用這些錢財製造各種工具，以及作為工人的飲食，還有涂腳油、燈油等雜用，不要讓這些有所缺少。 如果有施主建造住所，先施給一個人，然後又轉施給一個人、或兩個人、或三個人、或施給大眾，這叫做非法施捨。接受施捨的人也名不凈。像這樣乃
【English Translation】 English version 『It can be distributed equally.』 The first time, do not speak; the second time, it should be announced. If it is not announced, the senior monks (those with higher seniority in the monastery) will commit the offense of transgressing the law. If a donor, during an offering, decorates trees by wrapping them with various silk ribbons, these items should be collected. Each time there is a festival gathering, they should be tied to these trees again, or hung in other places, to be offered at any time. If they are hung on the walls, they should be used to paint the walls; in the warm room, they should be used for the bathroom; by the well or pond, they should be used to provide drinks at any time. If they are in the infirmary (monk's sanatorium), they should be made into delicious food and offered at any time. If they are at the ordination platform (the place for receiving precepts), as well as in front of the eaves, on the side of the building, and under the gatehouse, all the offered items should be distributed among the Bhikshus (ordained men). If the items are hung in the courtyard of the monastery, they belong to the Sangha (monastic community) of the four directions and should not be distributed. There are five types of items that should not be distributed as a whole: 1. Items belonging to the Sangha of the four directions; 2. Items belonging to the Stupa (pagoda); 3. Items belonging to the infirmary; 4. Items that are fundamental produce; 5. Food that should be eaten. Although roots, fruits, sugarcane, etc., are food that should be eaten, they should also be distributed in the present moment. The text says: 『If there are many Amra fruits (mangoes), they should be distributed to the Sangha for each to use.』 When this fruit is ripe, the Bhikshus should silently watch over it and should not make noise or compete for it; those who violate this will commit the offense of transgressing the law. When wanting to pick the fruit, one should first observe whether there are insects, and then purify it with fire. If there is no one who has not received full ordination, the Bhikshus can pick it themselves without committing an offense. If benefits are obtained at the site of a Shravaka disciple's Chaitya (pagoda), they should be used to repair these Chaityas. If there is any surplus, it should be distributed in the present moment. Regarding the method of building a Chaitya, the Tathagata Chaitya (Buddha's pagoda) should be built completely; if it is a Pratyekabuddha's (one who attains enlightenment on their own) Chaitya, there is no treasure vase on top; if it is an Arhat's (one who has extinguished afflictions and attained Nirvana) Chaitya, four wheels of Dharma should be placed; the remaining three fruits (three stages of Buddhist practice) should be reduced by one in sequence. If it is a pure and virtuous non-congregational Bhikshu (a monk who does not belong to the Sangha), there is no wheel pole on top, and it is called a flat-headed Chaitya. If a donor donates money to build a temple, the donor should use this money wholeheartedly to make various tools, as well as food and drink for the workers, and oil for foot massage and lamps, etc., and should not let these be lacking. If a donor builds a dwelling place and first donates it to one person, and then transfers it to one person, or two people, or three people, or donates it to the masses, this is called an illegal donation. The one who receives the donation is also called impure. Like this, then
至施與大眾，若苾芻眾、若苾芻尼眾，回余處者，初名為施、后名非施，施者受者併成非法。然施主于自所施臥具等物，但可本處料理受用，不應持此更施余處。
有五種受用人：一、是主受用，謂無學人。二、父母財受用，謂有學人。三、隨聽受用，謂持戒者。四、負債受用，謂懶惰輩。五、盜賊受用，謂破戒人。何謂破戒？謂四重中隨犯一事，于諸飲食一口不銷，于僧伽地不容一足，如前所說。不依行者，得越法罪。
根本薩婆多部律攝卷第七 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第八
尊者勝友集
三藏法師義凈奉 制譯
服過七日藥學處第三十
爾時薄伽梵在王舍城竹依園中，由畢鄰陀婆蹉依止弟子受惡觸藥，行與飲食更相雜糅或自類相染，亦復不知此等諸藥何者應舍？何者不應舍？時與非時隨意食啖。因病藥事煩惱同前，制斯學處。
如世尊說：「聽諸病苾芻所有諸藥隨意服食，謂酥油糖蜜，於七日中應自守持觸宿而服。若苾芻過七日服者，泥薩祇波逸底迦。」
言如世尊說者，謂于毗奈耶中說醫藥處。言世尊者，舉教主也。病有二種：一、主病；二、客病。由此常應于食啖時作療病想，然後方食
【現代漢語翻譯】 現代漢語譯本 如果施捨給大眾，無論是比丘眾（Bhiksu，出家男子），還是比丘尼眾（Bhiksuni，出家女子），將原本施捨的物品轉移到其他地方，最初的施捨可以稱之為『施』，但後來的轉移就不能稱之為『施』了，施捨者和接受者都構成了非法行為。然而，施主對於自己所施捨的臥具等物品，只能在本處進行處理和受用，不應該將這些物品再轉施給其他地方。 有五種人可以受用：第一種是『主受用』，指的是無學之人（已經證得阿羅漢果位的人）。第二種是『父母財受用』，指的是有學之人（正在修行，但尚未證得阿羅漢果位的人）。第三種是『隨聽受用』，指的是持戒之人。第四種是『負債受用』，指的是懶惰之人。第五種是『盜賊受用』，指的是破戒之人。什麼是破戒呢？指的是犯了四重戒（殺、盜、淫、妄）中的任何一條，這樣的人所吃的任何食物都無法消化，在僧伽（Samgha，僧團）的土地上也不容許他站立，就像前面所說的那樣。不按照戒律行事的人，會觸犯越法罪。 《根本薩婆多部律攝》卷第七 大正藏第 24 冊 No. 1458 《根本薩婆多部律攝》 《根本薩婆多部律攝》卷第八 尊者勝友集 三藏法師義凈奉 制譯 服過七日藥學處第三十 當時，薄伽梵（Bhagavan，世尊）在王舍城（Rajagrha）竹林園中，因為畢鄰陀婆蹉（Pilindavatsa）的弟子受到惡劣藥物的影響，將藥物與食物混合在一起，或者同類藥物相互污染，也不知道這些藥物哪些應該捨棄，哪些不應該捨棄，不分時宜地隨意食用。因為生病和藥物的事情，煩惱如同之前一樣，所以制定了這個學處。 正如世尊所說：『允許生病的比丘（Bhiksu，出家男子）隨意服用所有藥物，比如酥油、糖、蜜，在七天之內應該自己保管，接觸過夜后服用。如果比丘（Bhiksu，出家男子）超過七天服用，就犯了泥薩祇波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』 『正如世尊所說』，指的是在毗奈耶（Vinaya，戒律）中說明醫藥的地方。『世尊』，指的是教主。病有兩種：一種是『主病』，一種是『客病』。因此，應該經常在食用食物時作療病之想，然後才食用。
【English Translation】 English version If alms are given to the Sangha (community), whether it be a Bhiksu Sangha (community of monks) or a Bhiksuni Sangha (community of nuns), and the items are transferred elsewhere, the initial giving can be called 'giving,' but the subsequent transfer cannot be called 'giving,' and both the giver and the receiver commit an unlawful act. However, the donor can only manage and use the bedding and other items they have donated in the original location and should not transfer these items to other places. There are five types of people who can use (resources): First, 'principal users,' referring to those who are beyond learning (those who have attained Arhatship). Second, 'users of parental wealth,' referring to those who are still learning (those who are practicing but have not yet attained Arhatship). Third, 'users by permission,' referring to those who uphold the precepts. Fourth, 'users by debt,' referring to the lazy. Fifth, 'users by theft,' referring to those who have broken the precepts. What is meant by breaking the precepts? It refers to violating any of the four major precepts (killing, stealing, sexual misconduct, lying). Any food consumed by such a person cannot be digested, and they are not allowed to stand on the land of the Sangha (community). As mentioned earlier, those who do not act according to the precepts commit the offense of violating the law. Fundamental Sarvastivada Vinaya Collection, Volume 7 Taisho Tripitaka Volume 24, No. 1458, Fundamental Sarvastivada Vinaya Collection Fundamental Sarvastivada Vinaya Collection, Volume 8 Collected by Venerable Shēngyǒu Translated by Tripitaka Master Yijing under Imperial Decree The Thirtieth Training Rule on Taking Medicine After Seven Days At that time, the Bhagavan (Blessed One) was in the Bamboo Grove Garden in Rajagrha (Royal City). Because Pilindavatsa's disciples were affected by bad medicine, they mixed medicine with food, or similar medicines contaminated each other, and they did not know which medicines should be discarded and which should not, eating them indiscriminately at inappropriate times. Because of illness and medicine, the troubles were the same as before, so this training rule was established. As the Blessed One said: 'Sick Bhiksus (monks) are allowed to take all medicines at will, such as ghee, oil, sugar, and honey. They should keep them for seven days and take them after they have been kept overnight. If a Bhiksu (monk) takes them after seven days, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).' 'As the Blessed One said' refers to the place in the Vinaya (code of monastic discipline) where medicine is discussed. 'The Blessed One' refers to the teaching master. There are two types of illness: one is 'primary illness,' and the other is 'secondary illness.' Therefore, one should always think of healing when eating food, and then eat.
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因明瞻病所有行法，若鄔波馱耶、若阿遮利耶，若親教弟子、若依止弟子、同鄔波馱耶、同阿遮利耶及親友知識，當於病者好心瞻視。若無依怙，此應合衆共看、或作番次。若同界者，日應三回往問。看病之人于病者處置諸坐物，令問疾者坐，諸問疾人不應久住。若病人貧無藥直者，師主知識等應為辦之、或施主邊求、或用僧伽物、或窣睹波物、或幡蓋等莊嚴之具，依價賣之以供藥直。若后病差應償，若無力者不還無犯。大師之子是父財故，若看病苾芻供給病者，除性罪已，余皆應作。若病者命欲終時，其看病人應移病者，置私臥具上善為方便，勿令瞋惱。若索衣缽等，應急呈現。身亡之後所有喪事，若亡者無物，用僧伽物；或看病人為病者乞。若有病人為病所困，便將衣缽隨處佈施，其受施者不應即分，應于餘日問其進不？若重索者應還，若言不取者應分。然諸病人及瞻病者，所有行法隨教應作，不依行者得惡作罪。
言隨意者，謂隨順病人所宜之事。言服食者，謂聽啖嚼。言諸藥者，總有四種：一、時藥；二、更藥；三、七日藥；四、盡壽藥。然此四種皆能療疾，併名為藥，病者所須非無病者。即此四種服食之時，皆應先作療病心已，然後受用。
言時藥者，謂五正食：一、麨；二、飯；
三、麥豆飯；四、肉；五、餅及五嚼食等。此並時中合食，故名時藥。
言更藥者，謂八種漿。云何為八？
一、招者漿(西方樹名，亦名顛呾梨角，同皂莢。其味如梅角，寬一兩指、長三四寸)。
二、毛者漿(即芭蕉子，以少胡椒安在果上，手極挼之，皆變成水)。
三、孤洛迦漿(狀如酸棗)。
四、阿說也子漿(是菩提樹子也)。
五、烏曇跋羅漿(其果大如李)。
六、缽魯灑漿(其果狀如蘡薁子)。
七、蔑栗墜漿(即是蒲萄果)。
八、渴樹羅漿(形如小棗，甜而澀，樹多獨立，形若棕櫚。此等諸漿皆須凈洗手、凈濾漉，然後堪飲)。
除此八已，若橘柚、櫻梅、甘蔗、糖蜜等，亦聽作漿。味若甜者，應知醋及醋漿醋果，依夜分齊故，名更藥。
言七日藥者，謂酥油、粆糖及蜜。
言盡壽者，有其五種：謂根、莖、葉、華、果。根謂菖蒲、姜、藕須。莖謂天木、旃檀。葉謂瓜葉、楝葉。華謂龍華、蓮華。果謂訶梨得枳、庵摩洛迦、鞞醯得枳、胡椒、蓽茇。
又有五種黏藥：一、阿魏；二、烏糖；三、紫礦；四、黃蠟；五、諸餘樹膠。
又有五煎灰藥：一、𪍿麥灰；二、𪍿麥芒灰；三、油麻根灰；四、牛膝草灰
【現代漢語翻譯】 現代漢語譯本 三、麥豆飯；四、肉；五、餅及五嚼食等。這些都屬於正餐時可以食用的，所以叫做時藥。
說到更藥，指的是八種漿。哪八種呢？
一、招者漿（Zhaozhe Jiang）（西方的一種樹，也叫顛呾梨角（Diandali Jiao），和皂莢相似。味道像梅子，寬約一兩指，長三四寸）。
二、毛者漿（Maozhe Jiang）（就是芭蕉子，在果實上放少許胡椒，用手揉搓，都會變成水）。
三、孤洛迦漿（Guluojia Jiang）（形狀像酸棗）。
四、阿說也子漿（Ashuoyezi Jiang）（是菩提樹的果實）。
五、烏曇跋羅漿（Utanbaluo Jiang）（果實大如李子）。
六、缽魯灑漿（Bolusha Jiang）（果實形狀像蘡薁子）。
七、蔑栗墜漿（Mielizhui Jiang）（就是葡萄）。
八、渴樹羅漿（Keshuoluo Jiang）（形狀像小棗，甜而澀，樹多單獨生長，形狀像棕櫚。這些漿都要洗凈手，過濾乾淨，才能飲用）。
除了這八種以外，像橘柚、櫻桃、梅子、甘蔗、糖蜜等，也可以用來製作漿。味道如果是甜的，要知道醋以及醋漿醋果，因為有夜晚的限制，所以叫做更藥。
說到七日藥，指的是酥油、粆糖（Shatang）以及蜂蜜。
說到盡壽藥，有五種：根、莖、葉、花、果。根指的是菖蒲、姜、藕須。莖指的是天木、旃檀（Zhan Tan）。葉指的是瓜葉、楝葉。花指的是龍華、蓮花。果指的是訶梨得枳（Helidezhi）、庵摩洛迦（Anmoluojia）、鞞醯得枳（Pi Xidezhi）、胡椒、蓽茇（Bi Ba）。
還有五種黏藥：一、阿魏（Awei）；二、烏糖（Wutang）；三、紫礦（Zikuang）；四、黃蠟（Huangla）；五、各種樹膠。
還有五種煎灰藥：一、𪍿麥灰（Qiao Mai Hui）；二、𪍿麥芒灰（Qiao Mai Mang Hui）；三、油麻根灰（You Ma Gen Hui）；四、牛膝草灰（Niuxi Cao Hui）。
【English Translation】 English version 3. Rice with beans; 4. Meat; 5. Cakes and five kinds of chewable foods, etc. These are all suitable to be eaten during meal times, hence they are called 'occasional medicines' (Shi Yao).
Speaking of 'replacement medicines' (Geng Yao), it refers to eight kinds of juice. What are the eight?
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Zhaozhe Jiang (Zhaozhe Jiang) (a tree from the West, also called Diandali Jiao, similar to soap pods. Its taste is like plum, about one or two finger-widths wide and three or four inches long).
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Maozhe Jiang (Maozhe Jiang) (that is, banana seeds. Put a little pepper on the fruit, and rub it with your hands, and it will all turn into water).
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Guluojia Jiang (Guluojia Jiang) (shaped like sour jujubes).
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Ashuoyezi Jiang (Ashuoyezi Jiang) (the fruit of the Bodhi tree).
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Utanbaluo Jiang (Utanbaluo Jiang) (its fruit is as big as a plum).
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Bolusha Jiang (Bolusha Jiang) (its fruit is shaped like Vitis Romanetii).
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Mielizhui Jiang (Mielizhui Jiang) (that is, grapes).
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Keshuoluo Jiang (Keshuoluo Jiang) (shaped like small dates, sweet and astringent, the tree often grows independently, shaped like a palm tree. All these juices must be washed with clean hands and filtered cleanly before they can be drunk).
Besides these eight, if there are oranges, grapefruits, cherries, plums, sugar cane, honey, etc., they can also be used to make juice. If the taste is sweet, you should know that vinegar and vinegar juice and vinegar fruit, because of the night limit, are called 'replacement medicines' (Geng Yao).
Speaking of 'seven-day medicines' (Qi Ri Yao), it refers to ghee, Shatang, and honey.
Speaking of 'lifelong medicines' (Jin Shou Yao), there are five kinds: roots, stems, leaves, flowers, and fruits. Roots refer to sweet flag, ginger, and lotus root filaments. Stems refer to Tianmu, sandalwood (Zhan Tan). Leaves refer to melon leaves and neem leaves. Flowers refer to Dragon Flower and lotus flower. Fruits refer to Haritaki (Helidezhi), Amla (Anmoluojia), Belleric Myrobalan (Pi Xidezhi), pepper, and long pepper (Bi Ba).
There are also five kinds of sticky medicines: 1. Asafoetida (Awei); 2. Black sugar (Wutang); 3. Purpurite (Zikuang); 4. Yellow wax (Huangla); 5. Various tree gums.
There are also five kinds of decocted ash medicines: 1. Buckwheat ash (Qiao Mai Hui); 2. Buckwheat awn ash (Qiao Mai Mang Hui); 3. Sesame root ash (You Ma Gen Hui); 4. Achyranthes bidentata ash (Niuxi Cao Hui).
；五、諸餘雜灰。此等諸灰水淋煎之，隨意應用。
又有五種鹽藥：一、先陀婆(因河為名)；二、毗鄧伽(因水為名)；三、騷跋折攞(因山為名)；四、鶻路磨(因地為名)；五、三沒達攞(煮海為之)。
又有五種澀物藥：一、庵摩洛迦；二、誑婆；三、瞻部；四、失利灑；五、高苫薄迦(此並樹名，東夏既無，不可翻也)。斯等咸是舉類而言，若更有餘用皆無犯。
時藥者，謂於時中食啖，不許非時。若苾芻等病困，余藥不除，醫令與食者，應在屏處非時啖食，無犯。然此四藥各隨強勢而服用之，謂前前強、後後弱，時長是弱、時促為強。若后三藥與初相雜者，應隨勢而服，后二隨一、后一隨一，時過分限皆不應服。若烏鴟、雕鷲、白鷺、鵂鹠、象馬、龍蛇、獼猴、犬貉、食尸禽獸，並不應食。若皮是不凈，其肉筋骨亦皆不凈。不食彪殘及以人肉。若食人肉得窣吐羅罪。凡行食時，若有肉食，上座應問：「此是何肉？」觀彼答已，知是合食，方可食之。若上座不言，次座應問，若不問者俱得惡作。有三種肉是不應食：若見、若聞、若疑，為我殺害而啖食者，得越法罪。或有病人醫處方藥，隨病所宜聽食人肉。若性不便見時變吐者，應以物掩目令其啖食。食了除去，安余美膳方解掩物。其肉
【現代漢語翻譯】 現代漢語譯本：五、其他各種灰燼。將這些灰燼用水淋濾煎煮，可以隨意應用。
又有五種鹽藥：一、先陀婆（Sendhava，因河流得名）；二、毗鄧伽（Vidanga，因水得名）；三、騷跋折攞（Sauvarcala，因山得名）；四、鶻路磨（Kala-loṇa，因地得名）；五、三沒達攞（Samudra，煮海所得）。
又有五種澀味藥：一、庵摩洛迦（Amalaka）；二、誑婆（Haritaki）；三、瞻部（Jambu）；四、失利灑（Sirisa）；五、高苫薄迦（Katambhaka）（這些都是樹名，東夏沒有，所以不翻譯）。這些都是舉例而言，如果還有其他的用途，都沒有過失。
時藥，指的是在規定的時間內食用，不允許在非時食用。如果比丘等人生病，其他藥物無法治癒，醫生允許食用時藥，應該在隱蔽的地方非時食用，沒有過失。然而，這四種藥應該根據各自的藥力強弱來服用，即前面的藥力強，後面的藥力弱，時間長的藥力弱，時間短的藥力強。如果後面的三種藥與第一種藥混合，應該根據藥力強弱來服用，后兩種藥隨一種藥，后一種藥隨一種藥，超過了規定的時間都不應該服用。烏鴉、老鷹、雕、鷲、白鷺、鵂鹠、象、馬、龍、蛇、獼猴、犬、貉、食尸的禽獸，都不應該食用。如果皮是不乾淨的，那麼肉、筋、骨也都不乾淨。不食用被猛獸咬死的動物以及人肉。如果食用人肉，會犯窣吐羅罪（Sthullatyaya，粗罪）。凡是行乞食物時，如果有肉食，上座應該問：『這是什麼肉？』觀察他的回答后，知道是可以食用的，才可以食用。如果上座不問，次座應該問，如果不問，都犯惡作罪。有三種肉是不應該食用的：如果看見、聽見、懷疑是爲了我殺害而食用的，會犯越法罪。或者有病人，醫生開處方藥，根據病情需要，允許食用人肉。如果天性不適，看見時會嘔吐，應該用東西遮住眼睛讓他食用。食用完畢后除去遮擋物，擺上其他美味的食物，才能解除遮擋物。肉...
【English Translation】 English version: Fifth, various other ashes. These ashes should be leached with water and decocted, and can be used as needed.
There are also five kinds of salt medicines: 1. Sendhava (named after a river); 2. Vidanga (named after water); 3. Sauvarcala (named after a mountain); 4. Kala-loṇa (named after a place); 5. Samudra (made by boiling the sea).
There are also five kinds of astringent medicines: 1. Amalaka; 2. Haritaki; 3. Jambu; 4. Sirisa; 5. Katambhaka (these are all tree names, which do not exist in East Asia, so they are not translated). These are all examples, and if there are other uses, there is no offense.
'Time medicine' refers to eating within the prescribed time, and is not allowed at other times. If a Bhiksu (monk) or others are sick and other medicines do not cure them, and the doctor allows them to eat 'time medicine', they should eat it in a secluded place at an improper time, without offense. However, these four medicines should be taken according to their respective strengths, that is, the former is stronger and the latter is weaker, the longer the time, the weaker the medicine, and the shorter the time, the stronger the medicine. If the latter three medicines are mixed with the first, they should be taken according to their strength, the latter two medicines follow one medicine, and the latter one medicine follows one medicine. They should not be taken after the prescribed time limit. Crows, eagles, vultures, hawks, egrets, owls, elephants, horses, dragons, snakes, monkeys, dogs, raccoon dogs, and carrion-eating birds and beasts should not be eaten. If the skin is impure, then the flesh, tendons, and bones are also impure. Do not eat animals killed by wild beasts or human flesh. If one eats human flesh, one commits the Sthullatyaya (gross transgression) offense. Whenever one goes for alms, if there is meat, the senior monk should ask: 'What kind of meat is this?' After observing the answer, and knowing that it is permissible to eat, then one may eat it. If the senior monk does not ask, the next senior monk should ask, and if they do not ask, they both commit a Dukkruta (wrongdoing) offense. There are three kinds of meat that should not be eaten: if one sees, hears, or suspects that it was killed for me to eat, one commits a transgression offense. Or if a patient is prescribed medicine by a doctor, and according to the condition, they are allowed to eat human flesh. If one is naturally uncomfortable and vomits when seeing it, one should cover their eyes with something and let them eat it. After eating, remove the covering, and place other delicious food to remove the covering. The meat...
，應令敬信之人于彼屠處而簡取之。不應飲人乳，作藥服者無犯。
有五種人聽於小食時食五正食：一、病人；二、看病人；三、客初來至；四、將欲行者；五、守寺人。若在儉時，于小食上亦聽食飯。若寺內無凈地處與食同宿，內煮自煮皆不應食，惟除儉年。若煮飯欲熟，魚肉、果菜其色變，常煎乳三沸。若無凈人，溢時須觸者，食之無犯；若不食者應施貧人。若先有施主設食之時，后更有人持飯來施，問先施主方可受之。若有施主稱三寶名，以衣食等施苾芻者，應返問彼：「所云佛陀即兩足尊耶？」若云：「如是。」便不應受。若彼報云：「仁即是我佛陀者。」應受。達摩、僧伽準此應問。凡於食處涂拭令凈，地敷凈葉不應足踏葉上。若至牧牛人處乏少水者，酪漿飯汁洗足無犯。或於俗家已足食竟，若有餘食更欲食者，即用前受重食無犯。若須殘食應自持去。若施主持食別在眾前，施心已成，事急須去，無人授者，苾芻應作北洲想，自取而食。庵沒羅果，核未成者不應食，若核成者無犯。
又更藥者，有六種醋物：一、大醋；二、麥醋；三、藥醋；四、小醋；五、酪漿；六、鉆酪漿。此等醋物飲用之時，應以少水渧之作凈，絹疊羅濾色如竹荻，時與非時病及無病隨意飲用。大醋者，謂以粆糖和水置諸
【現代漢語翻譯】 現代漢語譯本：應該讓虔誠的人在屠宰場挑選（合適的皮革）。不應該喝人奶，但爲了治病而服用則不算違規。
有五種人可以在小食（非正餐時間）食用五種正餐食物：一、病人；二、照顧病人的人；三、剛來的客人；四、即將遠行的人；五、看守寺廟的人。如果在饑荒時期，小食時間也可以吃米飯。如果寺廟裡沒有乾淨的地方可以吃飯和睡覺，自己煮或別人煮的食物都不應該吃，除非是饑荒年。如果煮飯快熟時，魚肉、果菜的顏色變了，或者經常將牛奶煮沸三次，如果沒有乾淨的人，溢出時必須接觸到（食物），吃了也不算違規；如果不吃，應該施捨給窮人。如果之前有施主已經供養食物，之後又有人拿飯來供養，要詢問之前的施主是否可以接受。如果施主稱念三寶（佛陀 Buddha，達摩 Dharma，僧伽 Sangha）的名號，用衣食等供養比丘（Bhiksu），應該反問他：『您所說的佛陀（Buddha）是指兩足尊嗎？』如果回答說：『是的。』就不應該接受。如果他回答說：『您就是我的佛陀（Buddha）。』就應該接受。達摩（Dharma）、僧伽（Sangha）也按照這個原則詢問。凡是在吃飯的地方，要塗抹乾淨，地上鋪上乾淨的葉子，不應該用腳踩在葉子上。如果到了牧牛人的地方，缺少水，用乳酪、米飯汁洗腳不算違規。或者在俗人家已經吃飽了，如果還有剩餘的食物想吃，可以用之前接受的食物再次食用，不算違規。如果需要剩餘的食物，應該自己拿走。如果施主拿著食物特別在眾人面前供養，供養的心意已經完成，但有急事需要離開，沒有人可以遞送食物，比丘（Bhiksu）應該作北俱盧洲（Uttarakuru）的想，自己拿取食物食用。庵沒羅果（Amra），如果果核還沒有長成，不應該吃，如果果核已經長成，不算違規。
關於藥物，有六種醋類：一、大醋；二、麥醋；三、藥醋；四、小醋；五、酪漿；六、鉆酪漿。飲用這些醋類時，應該用少量的水滴入其中，使其清凈，用絹疊羅過濾，顏色像竹荻一樣，無論何時、非時、有病或無病，都可以隨意飲用。大醋，是指用粆糖和水放在...
【English Translation】 English version: Those who are worthy of respect and faith should be allowed to select (suitable leather) from the butcher's place. Human milk should not be drunk, but there is no offense in taking it as medicine.
There are five types of people who are allowed to eat the five staple foods during the minor mealtime (outside of regular meal times): 1. The sick; 2. Those who care for the sick; 3. Guests who have just arrived; 4. Those who are about to travel; 5. Those who guard the monastery. If it is a time of famine, rice may also be eaten during the minor mealtime. If there is no clean place in the monastery to eat and sleep, food cooked by oneself or by others should not be eaten, except in famine years. If the rice is almost cooked, and the color of the fish, meat, fruits, and vegetables changes, or if milk is frequently boiled three times, if there is no clean person and it is necessary to touch (the food) when it overflows, there is no offense in eating it; if one does not eat it, it should be given to the poor. If a donor has already provided food, and then another person brings food to offer, one should ask the previous donor if it is acceptable to receive it. If a donor recites the names of the Three Jewels (Buddha, Dharma, Sangha), and offers clothing, food, etc., to a Bhiksu (monk), one should ask him in return: 'Does the Buddha (Buddha) you speak of refer to the Two-Footed Honored One?' If he replies, 'Yes,' then it should not be accepted. If he replies, 'You are my Buddha (Buddha),' then it should be accepted. The Dharma (Dharma) and Sangha (Sangha) should be questioned according to this principle. In any place where food is eaten, it should be wiped clean, and clean leaves should be spread on the ground; one should not step on the leaves. If one arrives at a cattle herder's place and there is a shortage of water, there is no offense in washing one's feet with yogurt or rice water. Or, if one has already eaten one's fill at a layperson's home, if there is leftover food and one wants to eat more, one may use the previously received food to eat again without offense. If one needs leftover food, one should take it away oneself. If a donor holds food and offers it specifically in front of the assembly, the intention of offering has been fulfilled, but there is an urgent matter and one needs to leave, and there is no one to hand the food to, the Bhiksu (monk) should imagine being in Uttarakuru (Northern Kurus), and take the food and eat it oneself. Amra (Amra) fruit, if the pit has not yet formed, should not be eaten; if the pit has formed, there is no offense.
Regarding medicine, there are six types of vinegar: 1. Large vinegar; 2. Barley vinegar; 3. Medicinal vinegar; 4. Small vinegar; 5. Yogurt; 6. Drilled yogurt. When drinking these types of vinegar, a small amount of water should be dripped into them to purify them, and they should be filtered with silk, with a color like bamboo shoots. Whether it is the right time or not, whether one is sick or not, one may drink them at will. Large vinegar refers to mixing sugar and water and placing it in...
雜果、或以蒲萄木榓余甘子等，久釀成醋。麥醋者，謂磨𪍿麥等雜物，令碎釀以成醋。藥醋者，謂以根莖等藥酸棗等果漬之成醋。小醋者，謂于飯中投熱饙汁及以飯漿，續取續添長用不壞。酪漿者，謂酪中漿水。鉆酪漿者，謂鉆酪取酥余漿水是。若粆糖以水和者，體若未變，應加守持為七日藥。諸雜果等欲作漿者，若時中受取，凈手搦碎水和澄清，但持中飲；若在非時自料理者，聽非時飲；若令未近圓人作者，時非時得飲。若欲作漿齊更飲者，時中料理，時中受取，對人加法至初夜儘自取而飲；若過此時便不應飲。時中飲者隨濾不濾，非時飲者必須澄濾。其六醋物準此應知。
又七日藥者，一受已後作法守持，齊七日內食之無犯。若有病緣非時須服，欲求他授復無凈人，應七日守持、或時隨路自持而行。有五種人得守持七日藥：一、行路人；二、斷食人；三病人；四、守護寺人；五、營作人。作粆糖團須安麨末是作處凈，非時得食。行路之時，若以粆糖內于米中，手拍去米應食。若置麨中，應以水洗；若黏著者，竹片刮除重以水洗，食之無犯。若不能令無染涉者，先水洗已手挼令碎，投以凈水將物濾之，不由此染便成染過，非時得飲。然此糖等，時與非時、病及無病食皆無犯。應知更藥及以盡壽，類此應知。許
【現代漢語翻譯】 現代漢語譯本 雜果醋，或者用葡萄、木榓（一種樹木）、余甘子（一種水果）等，長時間釀造成醋。麥醋，是指磨碎大麥等雜物，使其破碎后釀造成醋。藥醋，是指用根莖類藥物、酸棗等水果浸泡製成醋。小醋，是指在飯中加入熱的食物湯汁以及飯漿，持續取用、持續新增，可以長期使用而不變質。酪漿，是指奶酪中的漿水。鉆酪漿，是指鉆取奶酪提取酥油后剩餘的漿水。如果粆糖（一種糖）用水調和，形態尚未變質，應該加以守護保持，作為七日藥。各種雜果等想要製作成漿，如果在規定時間內接受取得，用乾淨的手捏碎用水調和澄清，只在規定時間內飲用；如果在非規定時間自己料理製作，允許在非規定時間飲用；如果讓沒有接近過受過具足戒的比丘的人制作，規定時間和非規定時間都可以飲用。如果想要製作漿一起飲用，在規定時間內料理，在規定時間內接受取得，當著他人按照規定做法，直到初夜結束自己取用而飲用；如果過了這個時間就不應該飲用。規定時間內飲用可以過濾也可以不過濾，非規定時間飲用必須澄濾。這六種醋類物品參照這個道理應該知道。
另外，七日藥，一旦接受之後，按照規定做法守護保持，在七日之內食用沒有過失。如果有疾病的原因需要在非規定時間服用，想要請求他人給予又沒有清凈的人，應該七日守護保持，或者有時在路上自己拿著行走。有五種人可以守護保持七日藥：一、趕路的人；二、斷食的人；三、病人；四、守護寺廟的人；五、從事勞作的人。製作粆糖團需要安放炒過的麵粉，製作的地方要乾淨，非規定時間可以食用。趕路的時候，如果把粆糖放在米中，用手拍去米就可以食用。如果放在炒麵中，應該用水清洗；如果黏著，用竹片刮除，重新用水清洗，食用沒有過失。如果不能做到沒有污染，先用水清洗，然後用手揉碎，投入乾淨的水中，用東西過濾，不通過這種污染的方式就不會有過失，非規定時間可以飲用。然而這種糖等，規定時間和非規定時間、有病和沒有病食用都沒有過失。應該知道更換藥物以及終身服用的藥物，類似這些情況應該知道。允許。
【English Translation】 English version Fruit vinegar, or vinegar made from grapes, muhuo (a type of tree), yuganzi (a type of fruit), etc., brewed for a long time. Barley vinegar refers to crushing barley and other miscellaneous grains to make vinegar. Medicinal vinegar refers to vinegar made by soaking roots, stems, and fruits such as sour dates in vinegar. Small vinegar refers to adding hot food broth and rice soup to the rice, continuously taking and adding, which can be used for a long time without spoiling. Laojiang refers to the whey in cheese. Zuanlaojiang refers to the whey remaining after drilling cheese to extract ghee. If shatang (a type of sugar) is mixed with water and its form has not changed, it should be guarded and maintained as a seven-day medicine. If various miscellaneous fruits are to be made into juice, if they are received and taken within the prescribed time, they should be crushed with clean hands, mixed with water, and clarified, and only drunk within the prescribed time; if they are prepared by oneself at non-prescribed times, they are allowed to be drunk at non-prescribed times; if they are made by someone who has not been close to a fully ordained monk, they can be drunk at prescribed and non-prescribed times. If you want to make juice and drink it together, prepare it within the prescribed time, receive and take it within the prescribed time, follow the prescribed method in front of others, and take and drink it yourself until the end of the first night; if it is past this time, you should not drink it. Drinking within the prescribed time can be filtered or not, but drinking at non-prescribed times must be clarified and filtered. The same principle should be applied to these six types of vinegar.
In addition, a seven-day medicine, once received, should be guarded and maintained according to the prescribed method, and there is no fault in eating it within seven days. If there is a reason for illness and it needs to be taken at a non-prescribed time, and you want to ask someone else to give it but there is no pure person, it should be guarded and maintained for seven days, or sometimes carried on the road. There are five types of people who can guard and maintain a seven-day medicine: 1. Travelers; 2. People who are fasting; 3. Sick people; 4. People who guard temples; 5. People who are engaged in labor. When making shatang balls, you need to put fried flour on them, and the place where they are made should be clean, and they can be eaten at non-prescribed times. When traveling, if you put shatang in rice, you can eat it after patting off the rice with your hand. If it is placed in fried flour, it should be washed with water; if it is sticky, scrape it off with a bamboo piece and wash it again with water, and there is no fault in eating it. If you cannot ensure that it is not contaminated, first wash it with water, then knead it with your hands, put it in clean water, and filter it with something. If you do not go through this contamination method, there will be no fault, and you can drink it at non-prescribed times. However, there is no fault in eating this sugar, etc., at prescribed and non-prescribed times, whether sick or not. You should know about changing medicines and medicines that are taken for life, and you should know about similar situations. Allowed.
五種脂時中煮熟，濾使凈潔，從他受取作法守持，乃至病差隨意應服。雖復病差亦得畜持，擬為餘人須者應與，或可安在瞻病堂中，若有須者任彼服用，若不爾者得惡作罪。不如法脂不應啖食，若涂身灌鼻及以揩身者無犯。甘蔗、牛乳、油麻及肉，若苾芻非時受取非時料理，雖濾守持並不應食。若蜜以水渧凈，時與非時隨意應食。有智猿猴、智馬、智象及以師子虎豹等脂，用涂足者，得惡作罪。又盡壽藥者，若患疥者應用前五種澀果陰乾搗末，以水熟煎，先揩疥瘡，后將汁洗。若病差已同前五脂，余盡壽藥隨病所須，如藥事中說。
若患眼者，醫人處方，用五安膳那注眼者無犯(但是眼藥咸名安膳那也)：一、華安膳那；二、汁安膳那；三、末安膳那；四、丸安膳那；五、騷毗羅安膳那。若病差安置亦同前法。若是華藥安盆器中，汁藥安小合內，末藥置在筒里，后二安置袋中，或可以物裹而系之，不依教者得越法罪。不應為嚴身故莊注其眼，應畜二種注眼藥錘：一、熟鐵；二、赤銅。凡曝藥時或陰乾、或日曬，天雨將至，無未近圓人自收無犯。若藥相雜，簡取應用。若有病緣，醫人教服非常藥者，亦應服之。為消諸毒故，令信心者為取。此有四種：一、新生犢子糞尿。二、掘路陀樹灰、或菩提樹灰、或烏曇跋羅
【現代漢語翻譯】 現代漢語譯本：五種油脂在適當的時候煮熟，過濾乾淨，從他人處接受並按照方法守護，直到疾病痊癒，可以隨意服用。即使疾病痊癒也可以儲存，準備給需要的人，或者可以放在瞻病堂中，如果有人需要就任由他們服用，如果不這樣做，就犯了惡作罪。不如法的油脂不應該食用，如果用來涂身、灌鼻以及擦拭身體，就沒有罪過。甘蔗、牛乳、油麻以及肉類，如果比丘在非時接受或非時烹飪，即使過濾儲存也不應該食用。如果是蜂蜜用水滴洗乾淨，無論何時都可以隨意食用。有智慧的猿猴、馬、象以及獅子、虎、豹等的油脂，用來塗抹腳，就犯了惡作罪。另外，對於盡壽藥，如果患有疥瘡，可以使用前述五種澀果陰乾后搗成末，用水煮熟，先擦拭疥瘡，然後用汁液清洗。如果疾病痊癒，處理方法同前述五種油脂，其餘盡壽藥根據疾病需要，按照藥事中的說明使用。
如果患有眼疾，醫生處方，使用五種安膳那（Anjana，眼藥的統稱）滴眼，就沒有罪過：一、華安膳那（Hua Anjana）；二、汁安膳那（Zhi Anjana）；三、末安膳那（Mo Anjana）；四、丸安膳那（Wan Anjana）；五、騷毗羅安膳那（Sao Pi Luo Anjana）。如果疾病痊癒，安置方法也同前述方法。如果是花葯，放在盆器中；汁藥，放在小盒內；末藥，放在筒里；后兩種，安置在袋中，或者可以用東西包裹並繫好，不按照教導的，就犯了越法罪。不應該爲了美化身體而裝飾眼睛，應該準備兩種滴眼藥的錘子：一、熟鐵；二、赤銅。凡是晾曬藥物時，無論是陰乾還是日曬，天要下雨時，沒有達到近圓戒的比丘自己收起來就沒有罪過。如果藥物混雜，挑選出來使用。如果因為生病，醫生讓服用非常規的藥物，也應該服用。爲了消除各種毒素，讓有信心的人去取。這裡有四種：一、新生小牛的糞尿。二、掘路陀樹（Jueluotuoshu）的灰、或者菩提樹的灰、或者烏曇跋羅（Wutanbaluo）
【English Translation】 English version: The five kinds of fats, when cooked at the appropriate time, should be filtered clean. Receive them from others and uphold them according to the Dharma, until the illness is cured, at which point they may be taken at will. Even after the illness is cured, they may be kept in reserve for those who need them, or they may be placed in the sick ward for anyone who needs them to use. If this is not done, one commits an offense of 'dukkhata' (惡作罪). Fats that are not in accordance with the Dharma should not be eaten. If they are used to anoint the body, irrigate the nose, or rub the body, there is no offense. Sugarcane, milk, sesame oil, and meat, if a Bhikshu (苾芻, Buddhist monk) receives them at an inappropriate time or prepares them at an inappropriate time, even if filtered and kept, should not be eaten. If honey is cleansed with water, it may be eaten at will, whether it is the appropriate time or not. The fats of intelligent monkeys, horses, elephants, lions, tigers, leopards, etc., if used to anoint the feet, one commits an offense of 'dukkhata' (惡作罪). Furthermore, regarding lifelong medicine, if one suffers from scabies, one may use the aforementioned five kinds of astringent fruits, dried in the shade and ground into powder, then boiled in water. First, rub the scabies sores, then wash with the juice. If the illness is cured, the treatment is the same as with the aforementioned five fats. Other lifelong medicines should be used as needed for the illness, as described in the section on medicine.
If one suffers from an eye ailment and a doctor prescribes the use of the five kinds of 'anjana' (安膳那, eye medicine) to apply to the eyes, there is no offense: 1. 'Hua Anjana' (華安膳那); 2. 'Zhi Anjana' (汁安膳那); 3. 'Mo Anjana' (末安膳那); 4. 'Wan Anjana' (丸安膳那); 5. 'Sao Pi Luo Anjana' (騷毗羅安膳那). If the illness is cured, the placement is also the same as before. If it is flower medicine, place it in a basin; if it is juice medicine, place it in a small box; if it is powder medicine, place it in a tube; the latter two should be placed in a bag, or they can be wrapped and tied. If one does not follow the teachings, one commits an offense of transgression. One should not adorn the eyes for the sake of beautifying the body. One should keep two kinds of hammers for applying eye medicine: 1. wrought iron; 2. red copper. Whenever drying medicine, whether in the shade or in the sun, if rain is approaching, it is not an offense for one who has not yet received full ordination to collect it themselves. If the medicines are mixed, select and use them. If there is a cause of illness and the doctor instructs one to take unconventional medicine, one should also take it. In order to eliminate various toxins, have a person of faith fetch them. There are four kinds: 1. the feces and urine of a newborn calf; 2. the ashes of a 'Jueluotuoshu' (掘路陀樹) tree, or the ashes of a Bodhi tree, or the 'Wutanbaluo' (烏曇跋羅)
樹灰。三、甘草灰。四、入地四指，取其下土四事和搗、或涂或服。若苾芻無病，蒜胡蔥澤蒜並不應食，為病服者無犯。凡食葷辛應知行法，若服蒜為藥者，僧伽臥具大小便處咸不應受用。不入眾中、不禮尊像、不繞制底，有俗人來不為說法，設有請喚亦不應往，應住邊房。服藥既了，更停七日待臭氣銷散，浴洗身衣並令清潔，其所居處牛糞凈涂。若服胡蔥應停三日，澤蒜一日。若欲停貯先陀婆鹽者，內牛角中還將角合，或以蠟裹能令不銷。問：「頗有一物成四藥耶？」「有，謂甘蔗，體是時藥、汁為更藥、糖為七日、灰為盡壽。」自余諸物類此應知。此四藥中或不受不守持、或受而不守持、或守持而不受，咸不應食；若受而守持者應服。若於寺界內不凈地中有果樹者，子不合食。若凈地生、墮不凈地，若經宿者亦不應食。若凈地果樹還落凈地，雖復經夜應食。諸有制聽不依行者，隨一一事得惡作罪。
于藥所須器具雜物亦皆聽畜，謂函杓、大缽、吸咽鼻筒。此筒法，長十二指，應以鐵作，或一㭰、雙㭰，吸嚥入鼻可治諸疾。飲藥銅盞、貯藥之合、承足小枮斯等器物，咸不得以寶作。若須暖水應作鐵錘，安鼻著鎖燒令極熱，投之於水。先置凈水、次安觸水，病人浸身。聽畜鐵槽及木槽等，煎藥所須用銅鐵釜。若
【現代漢語翻譯】 現代漢語譯本： 樹灰、甘草灰。四、挖地四指深，取其下面的土。這四種東西混合搗爛，可以外塗或內服。如果比丘沒有生病，蒜、胡蔥、澤蒜都不應該食用，爲了治病服用則沒有罪過。凡是食用葷辛之物，應該知道如何行法。如果爲了治病而服用蒜，僧伽的臥具、大小便處都不應該使用。不進入大眾之中，不禮拜尊像，不繞佛塔，有俗人來也不為他們說法，即使有人邀請也不應該前往，應該住在偏遠的房間。服藥完畢后，還要停止七天，等待臭氣消散，沐浴清洗身體和衣服，使之清潔，將所居住的地方用牛糞清掃乾淨。如果服用胡蔥，應該停止三天，澤蒜一天。如果想要儲存先陀婆鹽（一種鹽），可以放在牛角中，用角蓋蓋好，或者用蠟包裹，可以防止它融化。有人問：『有沒有一種東西可以成為四種藥？』回答是：『有，就是甘蔗，它的本體是時藥（指可以隨時食用的食物），汁是更藥（指可以隨時飲用的飲料），糖是七日藥（指可以儲存七天的藥物），灰是盡壽藥（指可以終身服用的藥物）。』其餘的各種東西，也應該像這樣類推理解。這四種藥中，或者不受持也不守護，或者受持而不守護，或者守護而不受持，都不應該食用；如果受持並且守護，才可以服用。如果在寺廟的範圍內，不乾淨的地方有果樹，結的果實不應該食用。如果在乾淨的地方生長，掉落在不乾淨的地方，如果過夜了也不應該食用。如果在乾淨的地方生長的果樹，掉落在乾淨的地方，即使過夜了也可以食用。凡是有規定和允許的事情，如果不按照規定去做，每做一件都會犯惡作罪（一種較輕的罪）。 對於藥物所需要的器具和雜物，也都允許儲存，包括藥箱、藥勺、大缽、吸咽鼻筒。這種鼻筒的製作方法是，長十二指，應該用鐵製作，可以做一個孔，也可以做兩個孔，吸入鼻中可以治療各種疾病。飲藥的銅盞、儲存藥物的盒子、承放腳的小枮（一種小凳子）等器物，都不可以用寶物製作。如果需要熱水，應該製作鐵錘，在鼻子上安裝鎖，燒到極熱，然後投入水中。先放置乾淨的水，再放入接觸過鐵錘的水，病人就可以浸泡身體。允許儲存鐵槽和木槽等，煎藥所需要用到銅鍋和鐵釜。
【English Translation】 English version: Tree ash, Three, Licorice ash. Four, Dig four fingers into the ground and take the soil from below. Mix and mash these four things together, and apply them externally or take them internally. If a Bhikshu (Buddhist monk) is not ill, garlic, Hu onion (a type of onion), and Ze garlic (another type of garlic) should not be eaten; there is no offense in taking them for illness. Those who eat pungent foods should know how to practice the Dharma (Buddhist teachings). If garlic is taken as medicine, the Sangha's (Buddhist community) bedding and places for urination and defecation should not be used. One should not enter the assembly, not bow to venerable images, not circumambulate stupas (Buddhist monuments), and not preach to laypeople who come; even if invited, one should not go, but should stay in a remote room. After taking the medicine, one should wait seven days for the odor to dissipate, bathe and wash the body and clothes to make them clean, and clean the place where one lives with cow dung. If Hu onion is taken, one should abstain for three days; Ze garlic, for one day. If one wants to store Sendhava salt (a type of salt), it can be placed in a cow horn, covered with the horn cap, or wrapped in wax to prevent it from dissolving. Someone asks, 'Is there one thing that can become four medicines?' The answer is, 'Yes, sugarcane, its body is a seasonal medicine (referring to food that can be eaten at any time), its juice is a drinkable medicine (referring to beverages that can be drunk at any time), its sugar is a seven-day medicine (referring to medicine that can be stored for seven days), and its ash is a lifetime medicine (referring to medicine that can be taken for a lifetime).' Other things should be understood by analogy. Among these four medicines, one should not eat if one does not receive and keep them, or receives but does not keep them, or keeps but does not receive them; one should eat only if one receives and keeps them. If there are fruit trees in unclean places within the temple grounds, the fruits should not be eaten. If they grow in clean places but fall into unclean places, they should not be eaten if they have been there overnight. If fruit trees grow in clean places and the fruits fall in clean places, they can be eaten even if they have been there overnight. Those who do not act according to the rules and permissions will commit a Dukkrata (a minor offense) for each thing they do. Implements and miscellaneous items needed for medicine are also allowed to be stored, including medicine boxes, ladles, large bowls, and nasal tubes for inhalation. The method for making this tube is to make it twelve fingers long, and it should be made of iron, with one or two holes, and inhaling it into the nose can cure various diseases. Copper cups for drinking medicine, boxes for storing medicine, small stools for supporting the feet, and other such items should not be made of precious materials. If warm water is needed, an iron hammer should be made, a lock attached to the nose, heated to extreme heat, and then thrown into the water. First, clean water should be placed, then water that has touched the hammer, and the patient can soak in it. Iron troughs and wooden troughs are allowed to be stored, and copper pots and iron cauldrons are needed for decocting medicine.
營作時所須釜鑿鐮刀器物，杵石並軸須涂足等油及油器，此並應畜。器有三種：大者一抄，小者半抄，此內名中。諸雜類人既出家已，不應輒顯昔時技業，亦不得畜工巧器具。若先是醫人，聽畜針筒及盛刀子袋；若先書人，聽留墨瓶。
又諸苾芻，為遮雨熱聽持傘蓋，其蓋應織竹縫葉及用布等，不應全白狀似人王，亦不雕飾及用孔雀毛等。若無雨熱即不應持。其柄不應寶作及涂赤色，亦不大長量與蓋等。若入聚落不應正擎，應偏持而去。若乞食時恐天雨者，亦應持行柄應護凈。初入村時應寄俗舍，乞食既了應取而還。
為寒熱故，開皮革屣。若有棘刺沙礫之處，底應二重，足柔軟者不令生苦，乃至六重過便不合，富羅頂帽聽著無犯。又寒雪國著立播衣及厚大帔，隨意披服。為除極熱聽畜諸扇。此有二種，謂多羅葉及以衣角、或復竹等，並不應寶作，亦不用寶釘校雕裝。為遮蚊蟲聽作拂扇，或用麻纻白㲲破衣諸葉，其馬尾等不應為拂，若為僧伽受取無犯。為持瓶缽聽畜網路，若患肩痛應掛杖頭荷之而行。
有二種人開許乘輿：一、謂老弱；二、謂病苦。諸有病人聽帶雜香及香涂身，不應入眾及為俗人說法，設有請喚亦不應往。若后病癒，並應除棄香薰之衣，咸須凈洗並身沐浴，方可如常。無病為者得
【現代漢語翻譯】 現代漢語譯本 製作時所需的釜、鑿、鐮刀等工具器物，以及杵石和軸等需要塗油的物件和油器，這些都應該備有。器物有三種規格：大的算一份，小的算半份，中等的就按這個標準來算。各種雜役人員出家后，不應該隨意炫耀以前的技藝，也不得擁有工巧器具。如果以前是醫生，可以保留針筒和裝刀子的袋子；如果以前是書寫人員，可以保留墨瓶。 另外，各位比丘，爲了遮擋雨和熱，允許持有傘蓋。傘蓋應該用竹子編織、樹葉縫製或者用布等材料製作，不應該是全白色，像國王的儀仗一樣，也不應該有雕飾或者使用孔雀毛等裝飾。如果沒有雨或者熱，就不應該持有。傘柄不應該用寶物製作或者塗成紅色，也不應該過長，長度應該和傘蓋相稱。進入村落時，不應該正著舉著傘，應該偏著拿著走。如果乞食的時候擔心下雨，也應該拿著傘，傘柄應該保持乾淨。剛進入村子的時候，應該寄放在俗家，乞食完畢后應該取回。 爲了抵禦寒冷和炎熱，允許穿皮革鞋子（Slippers）。如果在有荊棘、沙礫的地方，鞋底應該做成雙層，腳部嬌嫩的人，爲了避免腳部受傷，甚至可以做到六層，超過這個限度就不合適了。允許戴富羅頂帽（Fu-lo top hat），沒有罪過。在寒冷下雪的國家，可以穿立播衣（Li-bo clothing）和厚大的披風，隨意穿著。爲了驅除酷熱，允許使用扇子。扇子有兩種，一種是用多羅葉（Ta-la leaf）製作的，一種是用衣角或者竹子等材料製作的，都不應該用寶物製作，也不應該用寶釘鑲嵌或者雕刻裝飾。爲了遮擋蚊蟲，允許製作拂扇，可以用麻、苧麻、白色粗布、破衣服的碎片或者樹葉等材料製作，但不應該用馬尾等製作拂扇，如果爲了僧團而接受供養，就沒有罪過。爲了攜帶瓶缽，允許使用網兜，如果肩膀疼痛，可以用手杖挑著走。 有兩種人允許乘坐交通工具：第一種是年老體弱的人；第二種是身患疾病的人。生病的人可以佩戴各種香料或者用香塗抹身體，但不應該進入大眾場合或者為俗人說法，即使有人邀請也不應該前往。如果後來病好了，就應該脫掉熏過香的衣服，必須徹底清洗乾淨，並且洗澡，才可以恢復正常。沒有生病的人這樣做，就會犯戒。
【English Translation】 English version The pots, chisels, sickles, and other utensils needed for work, as well as the pestle stone and axle that need to be oiled, and oil containers, all of these should be kept. There are three sizes of utensils: large ones count as one, small ones count as half, and medium ones are calculated based on this standard. After various service personnel have renounced the world, they should not casually show off their former skills, nor should they possess tools for crafts. If they were doctors before, they are allowed to keep needle tubes and bags for holding knives; if they were scribes before, they are allowed to keep ink bottles. Furthermore, all Bhikshus (monks), are allowed to carry umbrellas to shield from rain and heat. The umbrellas should be woven from bamboo, sewn from leaves, or made of cloth, etc. They should not be entirely white, resembling the regalia of a king, nor should they be decorated or use peacock feathers, etc. If there is no rain or heat, they should not be carried. The handles should not be made of treasure or painted red, nor should they be too long, the length should be proportionate to the umbrella. When entering a village, they should not be held upright, but should be carried at an angle. If there is concern about rain while begging for food, they should also carry the umbrella, and the handle should be kept clean. Upon entering the village, it should be left at a layperson's house, and retrieved after begging for food. For the sake of resisting cold and heat, leather slippers are allowed. If there are thorns or gravel, the soles should be doubled, and for those with delicate feet, up to six layers are allowed to avoid injury, but exceeding this limit is inappropriate. Wearing a Fu-lo top hat (Fu-lo top hat) is permitted without offense. In cold and snowy countries, wearing Li-bo clothing (Li-bo clothing) and thick cloaks is allowed, and they can be worn as desired. To dispel extreme heat, fans are allowed. There are two types of fans, one made of Ta-la leaf (Ta-la leaf), and the other made of the corner of a garment or bamboo, etc. They should not be made of treasure, nor should they be inlaid with precious nails or carved decorations. To ward off mosquitoes, fly-whisks are allowed, made of hemp, ramie, white coarse cloth, scraps of torn clothing, or leaves, etc., but horse tails, etc., should not be used for fly-whisks. If they are received as offerings for the Sangha (monastic community), there is no offense. To carry bottles and bowls, nets are allowed, and if the shoulders are sore, they can be carried on the end of a staff. Two types of people are allowed to ride in vehicles: first, the elderly and weak; second, the sick and suffering. Sick people are allowed to wear various fragrances or apply fragrance to their bodies, but they should not enter public gatherings or preach to laypeople, and should not go even if invited. If they later recover, they should remove the fragrance-熏ed clothes, which must be thoroughly cleaned, and they must bathe before returning to normal. Those who do this without being sick are committing an offense.
惡作罪。或有信心以馨香物持來奉施，宜應受取安在床頭、或涂戶扇時以鼻嗅，能令眼明；華亦如是。或時施主請食之時，以諸涂香涂苾芻足，應受勿遮，食了之時即應洗去。若復有時為講誦故，踞師子座幾案承足，案有涂香應將物替，方以足躡。余義已了。
言諸藥者是總摽，言此中所論但唯七日。言酥者，是牛羊等。摽油者，謂苣藤蔓菁及木榓等，並五種脂，如法澄濾。蜜謂，蜂蜜。糖謂蔗糖。此中酥者，亦攝生酥；糖攝石蜜。然諸病緣不過三種：謂風、熱、痰癊。此三種病，三藥能除。蜜及陳沙糖能除痰癊，酥與石蜜除黃熱病，油除風氣。稀糖一種能除三病。言七日者，舉其極時，中間多少隨意服之。言應自守持者，謂在時中先凈洗手受取其藥，對一苾芻置左手中，右手掩上作如是說：「具壽存念！我苾芻某甲有是病緣，此清凈藥我今守持，於七日內自服，及同梵行者。」如是至三。應知盡壽及以更藥，皆準此法而守持之。言觸宿而服者，謂得自觸共宿而食，不須更受。時、更、盡壽未越期限，皆無自觸等過。藥有二種：謂時、非時。從旦至中名之為時，過中已后總名非時，時與非時聽食無犯。言若過食者，八日已去名之為過，服食生犯故。
此中犯者，若苾芻須酥藥等，或一、或多、或月一日、
或於餘日得而守持，於七日中應服。若日欲滿，或時全棄、或與凈人、或與餘人、或求寂、或涂足等用，若異此者隨有少多，至八日時得捨墮罪。若月一日守持七日藥或一或多，至第二日更得余藥，亦復守持隨意應食，至日欲滿準前處分。若不爾者，至八日時盡泥薩祇。如是乃至第七日得，由初日染，咸犯捨墮。既守持訖，應生心念：「我此藥七日當服。」若不標心服食，咽咽得惡作罪。若不須滿七日，欲少日守持者，可隨日而稱，此據極時故。言七日日滿作滿想疑，得泥薩祇。不滿作滿想疑，得惡作罪。不滿不滿想、滿不滿想無犯。為好容儀或著滋味、或求肥盛、或詐偽心服食諸藥，皆惡作罪。受七日藥正服之時，應告同梵行者，作如是語：「我已一日服藥訖，餘六日在，我當服之。」乃至七日皆應準知。
上來已依別別學處隨有相應略說其事，次於三十事中總決其要，若苾芻隨犯一一泥薩祇罪。其物不捨、夜不為隔、罪不說悔，或於三中闕一不作，若更得余物、或同類、或異類，謂諸衣物網路水羅及腰絳等，但是出家沙門資具而受畜者，初入手時即得泥薩祇罪，由前罪勢相染生故。無犯者，謂物已舍、復為間隔、罪已說悔。言舍物者，謂持有犯物舍與無犯清凈苾芻。言間隔者，謂今日舍衣，至第三日明相出
【現代漢語翻譯】 現代漢語譯本 或者在其他日子得到七日藥後加以保管，在這七天內應該服用。如果七日期限將滿，可以全部丟棄，或者給清凈之人，或者給其他人，或者給沙彌，或者用來塗抹雙腳等等。如果不是這樣處理，無論多少，到了第八天就會犯捨墮罪（Nissaggiya Pacittiya，一種較重的戒律）。如果在一個月的第一天保管七日藥，無論一種或多種，到了第二天又得到其他的藥物，也可以保管並隨意服用，到了期限將滿時，按照前面的方法處理。如果不這樣處理，到了第八天全部構成泥薩祇罪。像這樣乃至第七天得到藥物，由於第一天已經觸犯，都會犯捨墮罪。保管完畢后，應該生起心念：『我這些藥物要在七天內服用。』如果不標明心意而服用，每嚥一口都會犯惡作罪（Dukkata，一種較輕的戒律）。如果不需要滿七天，想要少幾天保管，可以按照天數來稱量，這裡說的是最長的時間。說到七日，如果日期已滿，卻以為未滿，或者心存疑惑，會犯泥薩祇罪。如果日期未滿，卻以為已滿，或者心存疑惑，會犯惡作罪。日期未滿卻認為未滿，日期已滿卻認為已滿，則沒有罪過。爲了好看的容貌，或者爲了追求滋味，或者爲了追求肥胖，或者以虛假的心態服用各種藥物，都會犯惡作罪。接受七日藥並正式服用的時候，應該告訴同修梵行的人，這樣說：『我已經服用了一天的藥物，還剩下六天，我將要服用它們。』乃至第七天都應該照此辦理。 上面已經根據不同的學處，分別簡略地說明了相關的事情。接下來，在三十件事中總結其要點：如果比丘（Bhikkhu，佛教出家男眾）觸犯了任何一條泥薩祇罪，其物品沒有捨棄，夜晚沒有間隔，罪過沒有懺悔，或者這三件事中缺少一件沒有做，如果又得到其他的物品，無論是同類的還是異類的，比如衣服、網路、水羅（濾水器）以及腰帶等等，只要是出家沙門（Sramana，佛教出家修行者）的資具而接受畜養的，剛一入手時就犯了泥薩祇罪，因為之前的罪過會相互影響。沒有罪過的情況是：物品已經捨棄，已經間隔，罪過已經懺悔。說到捨棄物品，是指持有犯戒物品，捨棄給沒有犯戒的清凈比丘。說到間隔，是指今天捨棄衣服，到第三天明相出現。
【English Translation】 English version Or, having obtained and kept the seven-day medicine on other days, it should be taken within these seven days. If the seven-day period is about to expire, it can be discarded entirely, or given to a pure person, or given to others, or given to a novice monk (Sramanera), or used to anoint the feet, etc. If it is not handled in this way, no matter how little or how much, on the eighth day, one commits a Nissaggiya Pacittiya offense (a heavier precept). If on the first day of the month, one keeps the seven-day medicine, whether one or many kinds, and on the second day obtains more medicine, one can also keep and take it at will, and when the period is about to expire, handle it according to the previous method. If it is not handled in this way, on the eighth day, all constitute a Nissaggiya offense. Likewise, even if the medicine is obtained on the seventh day, because of the initial offense, all constitute a Nissaggiya offense. After keeping the medicine, one should generate the thought: 'I will take this medicine within seven days.' If one takes it without specifying the intention, one commits a Dukkata offense (a lighter precept) with each swallow. If it is not necessary to keep it for the full seven days, and one wants to keep it for fewer days, it can be measured according to the number of days. This refers to the maximum time. Speaking of seven days, if the period has expired but one thinks it has not, or if one has doubts, one commits a Nissaggiya offense. If the period has not expired but one thinks it has, or if one has doubts, one commits a Dukkata offense. If the period has not expired and one thinks it has not, or if the period has expired and one thinks it has, there is no offense. Taking various medicines for the sake of a good appearance, or for the sake of pursuing taste, or for the sake of pursuing obesity, or with a false intention, all constitute a Dukkata offense. When accepting the seven-day medicine and formally taking it, one should tell fellow practitioners of the holy life, saying: 'I have already taken the medicine for one day, and there are six days remaining, which I will take.' This should be done in the same way until the seventh day. The above has briefly explained the relevant matters according to the different training rules. Next, in the thirty matters, the key points are summarized: If a Bhikkhu (Buddhist monk) commits any Nissaggiya offense, and the item is not relinquished, there is no interval at night, and the offense is not confessed, or if one of these three things is missing, and one obtains other items, whether of the same kind or of a different kind, such as clothing, nets, water strainers (water filters), and belts, etc., as long as they are the requisites of a Sramana (Buddhist renunciate) and are accepted and possessed, one commits a Nissaggiya offense as soon as one takes possession of them, because the previous offenses will influence each other. There is no offense if the item has been relinquished, there has been an interval, and the offense has been confessed. Speaking of relinquishing an item, it refers to holding an item that violates the precepts and relinquishing it to a pure Bhikkhu who has not violated the precepts. Speaking of an interval, it refers to relinquishing clothing today, and the light of dawn appearing on the third day.
已方名為隔，由其中間全隔一日故。有處說云：「唯經一宿。」其罪說悔者，謂說露其罪。為三事已方取本物。舍物之時，咸對別人不應對眾，設令對眾亦不應共分此物，除第二缽，此缽令舍與眾故。諸衣服等對近圓人，金銀等寶對未近圓人及在家俗人，其七日藥對非近圓等，瞋奪他衣還彼奪處。
凡舍物時所對之人，有其四種，謂：可委信不解律藏、或解律藏不可委信、或俱非、俱是。應持犯物對第四人而為舍法應如是說：「具壽存念！此是我物犯捨墮，今舍與具壽隨意所為。」此物如前作間隔已，應還彼苾芻，告言：「具壽！此是汝物，可隨意用。」犯罪苾芻應對一苾芻，隨其所應具威儀已，應如是說：「具壽存念！我苾芻某甲畜長衣，犯泥薩祇波逸底迦，及不敬教波逸底迦，各有方便突色訖里多罪(隨犯應說)。此所犯罪，我今于具壽前並皆發露說罪，我不覆藏。由發露說罪故得安樂，不發露說罪不安樂。」第二、第三亦如是說，彼應問言：「汝見罪不？」答言：「我見。」「將來諸戒能善護不？」答言「善護。」所對苾芻應云：「爾。」其說罪者報言：「善。」若受舍人得他物已不肯還者，應強奪取，此乃為作凈法故舍，非決心舍。諸餘舍法，準此應知。
◎九十波逸底迦法
總攝頌曰：
【現代漢語翻譯】 現代漢語譯本： 『已方』（Yifang）名為『隔』，是因為其中間完全間隔了一日。有的地方說：『僅僅經過一宿。』對於所犯罪行想要懺悔的人，是指說出、暴露他的罪行。做了三件事後才能取回原本的物品。捨棄物品的時候，應當對著別人，不應當對著大眾。即使對著大眾，也不應當共同分此物，除了第二缽（Bō），這個缽應當捨棄給大眾。諸如衣服等，對著已受具足戒的人；金銀等寶物，對著未受具足戒的人以及在家的俗人；那七日藥，對著非已受具足戒的人等。如果嗔恨奪取他人的衣服，應當歸還到奪取的地方。 凡是捨棄物品時所面對的人，有四種：可以信任但不瞭解律藏、瞭解律藏但不可信任、或者兩者都不是、或者兩者都是。應當拿著所犯之物，對著第四種人而行舍法，應當這樣說：『具壽（Jushou，對僧人的尊稱）存念！這是我的物品，觸犯了捨墮罪（Sheduozui），現在捨棄給具壽，隨您隨意處置。』此物如先前做了間隔后，應當歸還給那位比丘（Biqiu，出家男眾），告訴他說：『具壽！這是您的物品，可以隨意使用。』犯罪的比丘應當對著一位比丘，按照應當具有的威儀，應當這樣說：『具壽存念！我比丘某甲（Moujia）蓄積長衣，觸犯了泥薩祇波逸底迦（Nisaji Boyidijia），以及不敬教波逸底迦（Boyidijia），各有方便突色訖里多罪（Tuseqiliduo zui，惡作罪）（隨著所犯的罪行應當說出）。這些所犯的罪，我現在在具壽麵前全部發露說罪，我不隱瞞。因為發露說罪的緣故而得到安樂，不發露說罪就不得安樂。』第二次、第三次也像這樣說，他應當問說：『你見到罪了嗎？』回答說：『我見到了。』『將來對於諸戒能夠好好守護嗎？』回答說：『能夠好好守護。』所面對的比丘應當說：『是。』那個說罪的人回答說：『好。』如果接受捨棄的人得到他人的物品后不肯歸還，應當強行奪取，這乃是爲了作清凈法而捨棄，不是決心捨棄。其餘的舍法，參照這個應當知道。 ◎九十波逸底迦法（Boyidijia fa） 總攝頌曰：
【English Translation】 English version: 『Yifang』 is named 『Ge』 (separation) because it is completely separated by one day in between. Some places say: 『Only after one night.』 For those who want to repent of their offenses, it means to speak out and expose their sins. After doing three things, one can take back the original item. When relinquishing an item, it should be done in front of another person, not in front of the assembly. Even if it is in front of the assembly, the item should not be divided among them, except for the second bowl (Bō), which should be relinquished to the assembly. Items such as clothing should be relinquished to someone who has received full ordination; treasures such as gold and silver should be relinquished to someone who has not received full ordination, as well as laypeople at home; the seven-day medicine should be relinquished to someone who is not fully ordained, etc. If one angrily seizes another's clothing, it should be returned to the place where it was taken. When relinquishing an item, there are four types of people one might face: someone who is trustworthy but does not understand the Vinaya (Lvzang, monastic code), someone who understands the Vinaya but is not trustworthy, someone who is neither, or someone who is both. One should take the offending item and perform the act of relinquishment in front of the fourth type of person, saying: 『Venerable Sir (Jushou, term of respect for monks), please be mindful! This is my item, which has violated the Nissaggiya Pacittiya (Sheduozui, offense entailing forfeiture), and I now relinquish it to you, to do with as you please.』 After this item has been separated as before, it should be returned to that Bhikkhu (Biqiu, ordained male monastic), saying: 『Venerable Sir, this is your item, you may use it as you please.』 The offending Bhikkhu should face one Bhikkhu, with the proper demeanor, and say: 『Venerable Sir, please be mindful! I, Bhikkhu Moujia, have accumulated extra robes, violating the Nissaggiya Pacittiya (Nisaji Boyidijia), and the Pacittiya (Boyidijia) for disrespecting the teachings, each with a Dukkhata (Tuseqiliduo zui, offense of wrong-doing) of expedient means (the offenses should be stated according to what was committed). These offenses that I have committed, I now confess and reveal them all before the Venerable Sir, I do not conceal them. Because of confessing and revealing these offenses, I obtain peace and happiness; not confessing and revealing these offenses, I do not obtain peace and happiness.』 The second and third times should be said in the same way. He should ask: 『Do you see the offense?』 Answer: 『I see it.』 『In the future, can you protect the precepts well?』 Answer: 『I can protect them well.』 The Bhikkhu who is being faced should say: 『Yes.』 The one confessing the offense should reply: 『Good.』 If the person receiving the relinquishment obtains another's item and refuses to return it, it should be forcibly taken back. This is relinquished for the sake of purification, not with the intention of truly giving it away. The other methods of relinquishment should be understood in accordance with this. ◎ The Ninety Pacittiya Rules (Boyidijia fa) Summary Verse:
故妄及種子， 不差並數食， 蟲水命伴行， 傍生賊徒請。
初別攝頌曰：
妄毀及離間， 發舉說同聲， 說罪得上人， 隨親輒輕毀。
故妄語學處第一
佛在王舍城竹林園中時，具壽羅怙羅，諸人來問世尊所在，妄說方處以惱於他。又因室羅伐城法手苾芻共南方善論義師，剋日論義，遂便詭詐而不往赴，欺誑于彼。由違心事覆藏煩惱，制斯學處。
「若復苾芻，故妄語者，波逸底迦。」
故者，是決定心，表非謬誤。言妄語者，謂對了知人違心異說，作詭誑言，名為妄語。此中妄語始從二種，極增至九。言九種者，謂五部罪及四破行。八謂三根及五部罪。七謂三根及四破行。六謂三時及以三根。五謂五部罪。四謂四破行。三謂三根。又有三種，謂妄語人生如是念：「我當妄語、我正妄語、我已妄語。」二謂正妄語時及妄語已。是故妄語極少唯二，無有一種成妄語者。言入波羅市迦妄語者，謂自稱言得上人法。入僧伽伐尸沙妄語者，謂以無根毀他凈行。入窣吐羅妄語者，謂在眾中非法說法。入突色訖里多妄語者，謂說戒時自知有犯，作覆藏心默然而住。入波逸底迦妄語者，除向所說四種妄語，諸餘妄語皆是波逸底迦，由罪事殊妄成五部。言波逸底迦者，
【現代漢語翻譯】 現代漢語譯本 因此，虛妄涉及種子，不區分好壞便一起食用，蟲、水、生命一同存在，以及供養傍生、盜賊之徒。
最初的別攝頌說：
虛妄、譭謗以及離間，發起言論、表達相同聲音，宣說罪過給得上人法者，總是輕率地詆譭親近之人。
因此，妄語學處第一
佛陀在王舍城（Rājagṛha，古代印度城市名）竹林園（Veṇuvana，竹林精舍）時，具壽羅怙羅（Rāhula，佛陀的兒子）因有人來問世尊（Śākyamuni，釋迦牟尼佛）所在之處，便虛妄地告知方位，以此來惱亂他人。又有室羅伐城（Śrāvastī，古印度城市名）的法手苾芻（Dharma-hasta bhikṣu，法名為法手的比丘）與南方善於論辯的論師約定日期辯論，結果他卻用欺騙的手段而不去赴約，欺騙了對方。由於違背內心之事，覆藏煩惱，因此制定了這個學處。
『如果又有比丘，故意說妄語，犯波逸提迦（Pāyantika，一種罪名）。』
『故』，是決定心的意思，表示不是謬誤。『妄語』，是指明明知道實情，卻違背內心而說不同的話，用詭詐的言語欺騙他人，就叫做妄語。這裡的妄語最初從兩種開始，最多可以增加到九種。所說的九種，是指五部罪（Pañcavargika，五種罪）以及四破行（Caturāpatti，四種根本戒）。八種是指三根（Trividha-mūla，三種根本煩惱）以及五部罪。七種是指三根以及四破行。六種是指三時（Tri-kāla，過去、現在、未來）以及三根。五種是指五部罪。四種是指四破行。三種是指三根。還有三種，是指說妄語的人心中這樣想：『我應當說妄語、我正在說妄語、我已經說了妄語。』兩種是指正在說妄語時以及說了妄語之後。因此，妄語最少只有兩種，沒有一種情況能構成妄語。所說的犯入波羅市迦（Pārājika，斷頭罪）的妄語，是指自己聲稱得到上人法（Uttarima-dharma，殊勝的佛法）。犯入僧伽伐尸沙（Saṃghāvaśeṣa，僧殘罪）的妄語，是指用沒有根據的事情譭謗他人清凈的行為。犯入窣吐羅（Sthūlātyaya，粗罪）的妄語，是指在眾人之中非法說法。犯入突色訖里多（Duṣkṛta，惡作罪）的妄語，是指在說戒時，自己明明知道有犯戒行為，卻用覆藏的心態保持沉默。犯入波逸提迦（Pāyantika，單墮罪）的妄語，是指除了上面所說的四種妄語之外，其餘的妄語都是波逸提迦，由於罪行不同，妄語構成了五部罪。所說的波逸提迦，』
【English Translation】 English version Therefore, falsehood extends to seeds; without distinguishing, they are eaten together. Insects, water, and life coexist, and offerings are made to animals, thieves, and gangs.
The initial summary verse states:
Falsehood, slander, and discord; initiating speech, expressing the same sound; declaring offenses to those who have attained superior states; always rashly disparaging close relatives.
Therefore, the first precept regarding false speech:
When the Buddha was in the Bamboo Grove Monastery (Veṇuvana) in Rājagṛha (王舍城), the Venerable Rāhula (羅怙羅) was asked by people about the Buddha's location and falsely indicated a direction to trouble them. Furthermore, the Dharma-hasta bhikṣu (法手苾芻) of Śrāvastī (室羅伐城) had agreed to a debate with a skilled debater from the South, but he deceitfully failed to attend, deceiving the other party. Because of concealing afflictions against his conscience, this precept was established.
'If a bhikṣu intentionally speaks falsehood, it is a Pāyantika (波逸提迦) offense.'
'Intentionally' means with a determined mind, indicating it is not a mistake. 'False speech' refers to knowingly contradicting the truth and speaking differently from one's mind, using deceitful words to deceive others. False speech here begins from two types and can increase to nine at most. The nine types refer to the five categories of offenses (Pañcavargika) and the four transgressions (Caturāpatti). Eight refers to the three roots (Trividha-mūla) and the five categories of offenses. Seven refers to the three roots and the four transgressions. Six refers to the three times (Tri-kāla) and the three roots. Five refers to the five categories of offenses. Four refers to the four transgressions. Three refers to the three roots. There are also three types, referring to a person who speaks falsehood thinking: 'I should speak falsehood, I am speaking falsehood, I have spoken falsehood.' Two refers to the time of speaking falsehood and after speaking falsehood. Therefore, falsehood has a minimum of two aspects; there is no single instance that constitutes falsehood. Speaking falsehood that incurs a Pārājika (波羅市迦) offense refers to claiming to have attained superior states (Uttarima-dharma). Speaking falsehood that incurs a Saṃghāvaśeṣa (僧伽伐尸沙) offense refers to falsely accusing others of impure conduct without basis. Speaking falsehood that incurs a Sthūlātyaya (窣吐羅) offense refers to teaching the Dharma improperly in the assembly. Speaking falsehood that incurs a Duṣkṛta (突色訖里多) offense refers to remaining silent during the recitation of the precepts while knowing one has committed an offense, with the intention of concealing it. Speaking falsehood that incurs a Pāyantika (波逸提迦) offense refers to all other falsehoods besides the four types mentioned above; due to the different nature of the offenses, falsehood constitutes the five categories of offenses. The term Pāyantika refers to,'
謂是燒煮墮惡趣義。又波逸底迦但目于墮，燒煮指其墮處，雖復餘罪皆是其墮，依共許聲斯得墮稱。猶如瞿聲目其行義，於人等處行義亦通，眾許瞿聲，于牛處轉。墮亦如是，故無有過。又諸學處於方便位，皆悉許有不敬聖教波逸底迦，據斯少分墮義皆通。若實不見聞覺知，言見聞覺知，皆得墮罪。若忘不忘、或疑不疑、于不見等處有見等想、于見等處有不見等想，起決斷心違情而說；或於見等四事之中，更互而說；或時忘一余皆不忘、或時疑一余皆不疑，參雜而說，意欲迷彼。一一說時，各各得罪。起心欲誑，得責心罪。乃至發言前人未解，鹹得對說惡作之罪。語所言事身亦表知，同得本罪。實見見想而言不見者，得根本罪。實見生疑便云：「我見。」或云：「不見。」得惡作罪。若實不見而有見想，說見無犯。若實不見而有疑心，便云：「我見。」得惡作罪。此皆由想有差別故而罪輕重，然于境事或有或無。若苾芻身著俗衣、或外道服，他有問言：「汝是何人？」答云：「俗人。」或云：「外道。」者，得波逸底迦。凡著外道服及作俗形者，得惡作罪。若作裸形外道容儀者，得窣吐羅罪。不由於此，便成舍學。無犯者，稱彼三根、依想陳說。此妄語罪，四支成犯：一、是苾芻；二、作妄心；三、說語分明；四、前
人領解。所餘學處與言相應者，咸應類知。佛之弟子言常說實，不應為盟自雪，表他不信故；設被誣謗，亦不應作誓。
毀訾語學處第二
佛在室羅伐城給孤獨園，時六眾罵諸苾芻為攣跛等。由出家事不忍煩惱，制斯學處。
「若復苾芻，毀訾語故，波逸底迦。」
言毀訾語者，明所犯事。故者，第五轉聲目因起義，由此為因，得波逸底迦罪；若無故字，義不相屬。諸餘故字類此應知。若苾芻作毀訾意、或由瞋忿、或因傲慢，于苾芻處八種毀訾，不問前人生恥不生恥，咸皆有罪。言八種者，一、氏族；二、工巧；三、形相；四、疾病；五、破戒；六煩惱；七、無戒；八、非類。言氏族者，謂婆羅門、剎帝利、薜舍、戍達羅。若言：「汝是婆羅門、剎帝利種。」得惡作罪，由作毀他心故。若言：「婆羅門、剎帝利所有工巧汝當學之。」亦惡作罪。若言：「汝是薜舍、戍達羅種，或下賤所生。」皆得本罪。言工巧者，營業不同，復有多種，謂捕魚人、客縫人、鐵瓦、竹木、剃髮等人；舞樂、奴婢、賤品、傭賃，以斯等業譏罵前人；或言：「汝當學此。」或言：「汝當營作。」言形相者，謂攣跛、侏儒等。言疾病者，疥癩、癰疽等。言破戒者，謂五部罪等。言煩惱者，謂瞋恨惱嫉等。言無戒者，謂
【現代漢語翻譯】 現代漢語譯本：能夠領會的人，對於其餘與言語相關的學處，都應當依此類推地理解。佛的弟子言語應當常常真實，不應該爲了自證清白而發誓，因為這表明了他人不信任自己；即使被誣陷誹謗，也不應該發誓。
毀訾語學處第二
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『豐德』或『聞者國』）的給孤獨園（Anāthapiṇḍika-ārāma，又稱祇園精舍），當時六群比丘（指六個行為不端的比丘團體）辱罵其他比丘為瘸子等。因為出家之人不應因瑣事而煩惱，所以制定了這個學處。
『如果再有比丘，因為毀訾語的緣故，犯波逸提迦（Pāyantika，一種輕罪）。』
所說的『毀訾語』，是說明所犯的事件。『故』字，是第五格的變聲，表示原因，由此為原因，得到波逸提迦罪；如果沒有『故』字，意義就不相連貫。其餘的『故』字，應該依此類推地理解。如果比丘懷著毀訾的意圖，或者因為嗔恨忿怒，或者因為傲慢，對比丘說出八種毀訾的話，不論對方是否感到羞恥，都同樣有罪。所說的八種是：一、氏族（Gotra，家族或種姓）；二、工巧（Śilpa，技藝或職業）；三、形相（Saṃsthāna，外貌）；四、疾病（Vyādhi，身體上的疾病）；五、破戒（Śīla-bhaṅga，違犯戒律）；六、煩惱（Kleśa，心理上的煩惱）；七、無戒（Aśīla，沒有持戒）；八、非類（Asajāti，不同種類）。所說的『氏族』，是指婆羅門（Brāhmaṇa，祭司種姓）、剎帝利（Kṣatriya，武士或統治者種姓）、吠舍（Vaiśya，商人種姓）、首陀羅（Śūdra，農民或奴隸種姓）。如果說：『你是婆羅門、剎帝利種姓。』就犯了惡作罪（Duṣkṛta，一種輕微的過失），因為有譭謗他人的意圖。如果說：『婆羅門、剎帝利所有的工巧你應該去學習。』也犯惡作罪。如果說：『你是吠舍、首陀羅種姓，或者**所生。』都犯了本罪（指波逸提迦罪）。所說的『工巧』，因為營業不同，所以有很多種，比如捕魚人、客縫人、製作鐵瓦、竹木、剃髮的人等；用舞樂、奴婢、低賤的物品、傭工等職業來譏罵他人；或者說：『你應該學習這個。』或者說：『你應該經營這個。』所說的『形相』，是指瘸子、侏儒等。所說的『疾病』，是指疥瘡、癩病、癰疽等。所說的『破戒』，是指五部罪等。所說的『煩惱』，是指嗔恨惱怒嫉妒等。所說的『無戒』，是指
【English Translation】 English version: Those who can understand should understand the remaining precepts related to speech in a similar manner. The Buddha's disciples should always speak truthfully and should not swear to prove their innocence, as this indicates that others do not trust them; even if they are falsely accused or slandered, they should not take an oath.
The Second Training Rule on Slanderous Speech
The Buddha was in the Jeta Grove (Anāthapiṇḍika-ārāma) in Śrāvastī (ancient Indian city, meaning 'abundance of merit' or 'country of hearers'). At that time, the group of six monks (referring to six groups of monks with misconduct) cursed other monks as cripples, etc. Because those who have left home should not be troubled by trivial matters, this training rule was established.
『If a Bhikṣu (monk), because of slanderous speech, commits a Pāyantika (minor offense).』
The term 'slanderous speech' explains the event that constitutes the offense. The word 'because' indicates the fifth case declension, expressing the reason; because of this reason, one incurs the Pāyantika offense; without the word 'because,' the meaning is not coherent. The remaining instances of the word 'because' should be understood in a similar manner. If a Bhikṣu, with the intention of slandering, or out of anger and resentment, or out of arrogance, speaks eight kinds of slanderous words to a Bhikṣu, whether the other person feels ashamed or not, all are equally guilty. The eight kinds are: one, lineage (Gotra, family or caste); two, craft (Śilpa, skill or profession); three, appearance (Saṃsthāna, physical appearance); four, disease (Vyādhi, physical illness); five, breaking precepts (Śīla-bhaṅga, violating precepts); six, afflictions (Kleśa, mental afflictions); seven, lack of precepts (Aśīla, not upholding precepts); eight, different kind (Asajāti, different species). The term 'lineage' refers to Brāhmaṇa (priest caste), Kṣatriya (warrior or ruler caste), Vaiśya (merchant caste), Śūdra (farmer or slave caste). If one says, 'You are of the Brāhmaṇa or Kṣatriya caste,' one commits a Duṣkṛta (minor transgression), because of the intention to slander others. If one says, 'You should learn the crafts of the Brāhmaṇas or Kṣatriyas,' one also commits a Duṣkṛta. If one says, 'You are of the Vaiśya or Śūdra caste, or born of **,' one commits the original offense (referring to the Pāyantika offense). The term 'craft' refers to various occupations, such as fishermen, tailors, those who make iron tiles, bamboo, wood, barbers, etc.; using occupations such as dancers, slaves, lowly items, hired labor to mock others; or saying, 'You should learn this,' or 'You should engage in this.' The term 'appearance' refers to cripples, dwarfs, etc. The term 'disease' refers to scabies, leprosy, carbuncles, etc. The term 'breaking precepts' refers to the five categories of offenses, etc. The term 'afflictions' refers to anger, resentment, annoyance, jealousy, etc. The term 'lack of precepts' refers to
先犯重人，謂求寂時及近圓后而犯重禁、或近圓日眾不和合，是賊住人、半擇迦類、壞苾芻尼、或是非人狂心惱逼聾盲瘖啞。此等諸事毀訾他人，若實若虛，他領解時鹹得本罪。言非類者，如言：「汝是苾芻尼、式叉摩拏、室羅末尼羅、室羅末尼離。」皆得惡作罪。若毀苾芻尼乃至俗人，鹹得惡作。若苾芻尼毀苾芻尼時，亦得墮罪；若毀苾芻等，得惡作罪；若求寂等，于苾芻等以上諸事而毀訾言，鹹得惡作。諸餘學處類此應知。對中方人作邊地語、對邊地人作中方語，若他解者得根本罪；若不解者得惡作罪。為書印等亦皆惡作。此事此事想，於六句中四犯、二無犯。其無犯者，若以種姓簡名而說，謂婆羅門苾芻某甲。又無犯者，先非噁心錯誤而說、或為教誨意、或作饒益心，犯緣同上。
離間語學處第三
佛在室羅伐城給孤獨園，因六眾苾芻依門徒事。由攝受門徒煩惱，制斯學處。
「若復苾芻，離間語故，波逸底迦。」
言苾芻離間語故者，謂作惡心令他離間而發其語，或求資生、或作無益、或性嫉妒、或為福業事，謂讀誦依止等。若苾芻於一離一、於一離二、於一離多、於一離眾；或於二離一等，乃至於眾離眾，句亦如是。然於此中事有輕重，罪名無別。若苾芻有離間意，向余苾芻作毀
訾語，欲令斗諍，言：「某甲苾芻曾於某處，數作如是不饒益語。」作此語時得惡作罪。若以氏族等而陳說者，隨事輕重得罪不同。為離間語時，令他解了便得本罪，不要待他為離間事，或身在空前人在地、或身在地前人處空、或身在界內他在界外、或身在界外他在界內、或俱界內、或俱界外，皆得本罪。若離授學人同善苾芻、或於求寂離間苾芻、或復翻此及先犯人等，並得惡作。為離間意他不了時，但惡作罪。此事此事想，六句如上。其無犯者，作利益心、或於惡友令其離間，犯緣同上。
發舉殄諍羯磨學處第四
佛在室羅伐城給孤獨園，時六眾苾芻如法羯磨，殄諍已而更發舉。由起諍事不忍煩惱，制斯學處。
「若復苾芻，知和合僧伽如法斷諍事已，後於羯磨更發舉者，波逸底迦。」
言知者，謂知羯磨事是如法，或自能知、或因他知。言和合者，非是別住也，謂諸苾芻界內和合現前作法，應與欲者與欲、應呵者不呵。有十四人是不應呵：一、愚小者，謂思其惡思說其惡說，不應為事而強為之。二、無知者，謂不持三藏。三、不分明者，謂不閑文義。四、不善巧者，于諸言義不善分別。五、無羞恥者，謂犯波羅市迦。六、有瑕隙者，謂曾斗諍人。七、在界外者，謂居界外或雖界內而離聞
【現代漢語翻譯】 現代漢語譯本
如果有人爲了挑起爭端，說：『某甲（某人）比丘曾在某處多次說不饒益的話。』說這種話時，就犯了惡作罪（Dukkata，一種輕罪）。如果用氏族等來陳述，根據事情的輕重，所犯的罪也不同。如果是爲了離間他人，只要對方理解了（離間的內容），就犯了本罪（即波逸提罪，Payattika，一種較重的罪），不需要等待他真的做出離間的事情。無論自身在空中而對方在地上，或者自身在地上而對方在空中，或者自身在界內而對方在界外，或者自身在界外而對方在界內，或者雙方都在界內，或者雙方都在界外，都犯本罪。如果離間正在接受學戒的人、與善良的比丘，或者離間求寂（Sramanera，沙彌）而針對比丘，或者反過來，以及先前已經犯過罪的人等等，都犯惡作罪。如果爲了離間，但對方沒有理解，只犯惡作罪。『這件事是這件事』的想法，六種情況都如上所述。沒有犯戒的情況是，出於利益他人的心，或者爲了讓惡友互相離間，犯戒的條件與上述相同。
發舉殄諍羯磨學處第四
佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana Anathapindika-arama），當時六眾比丘如法地進行了羯磨（Karma，僧團會議），平息了爭端之後又重新挑起。因為引發爭端，不能忍受煩惱，所以制定了這個學處。
『如果又有比丘，明知僧團已經如法地斷決了爭端，之後又在羯磨中重新提起，就犯波逸提迦罪。』
『明知』是指知道羯磨的事情是如法的，或者自己能夠知道，或者因為他人告知而知道。『和合』不是指別住（單獨居住），而是指各位比丘在戒律規定的範圍內和合，在僧團會議上依法行事，應該給表決權的就給表決權，應該呵斥的就不呵斥。有十四種人不應該呵斥：一、愚小者，指的是思考其惡、思考說其惡、說其惡，不應該做的事情卻強行去做。二、無知者，指的是不持有三藏（Tipitaka）。三、不分明者，指的是不熟悉經文的含義。四、不善巧者，對於各種言語和含義不能很好地分辨。五、無羞恥者，指的是犯了波羅夷罪（Parajika）。六、有瑕隙者，指的是曾經爭鬥過的人。七、在界外者，指的是居住在戒律範圍之外，或者雖然在戒律範圍之內但沒有聽到（羯磨）。
【English Translation】 English version
If someone, intending to cause strife, says: 'A certain Bhikkhu (monk) has repeatedly spoken unbeneficial words in a certain place,' they commit a Dukkata (minor offense). If they describe it using clan names, etc., the offense varies according to the severity of the matter. If it is for the purpose of alienating others, as soon as the other person understands (the content of the alienation), the original offense (Payattika, a more serious offense) is committed, without waiting for them to actually do anything to cause alienation. Whether one is in the air and the other on the ground, or one is on the ground and the other in the air, or one is within the boundary and the other outside the boundary, or one is outside the boundary and the other inside the boundary, or both are within the boundary, or both are outside the boundary, the original offense is committed. If one alienates someone who is receiving training, a virtuous Bhikkhu, or alienates a Sramanera (novice) from a Bhikkhu, or vice versa, as well as those who have previously committed offenses, they all commit a Dukkata. If the intention is to alienate, but the other person does not understand, only a Dukkata is committed. The thought of 'this matter is this matter,' applies in the six cases as above. There is no offense when acting with the intention of benefiting others, or to cause alienation among bad friends, the conditions for committing the offense are the same as above.
The Fourth Training Rule on Raising Up a Suppressed Dispute (Ukkhipanīya-kamma)
The Buddha was in Jetavana Anathapindika-arama in Sravasti. At that time, the six-group Bhikkhus properly performed a Karma (Sangha assembly), suppressed a dispute, and then raised it up again. Because of causing disputes and being unable to endure the vexation, this training rule was established.
'If a Bhikkhu, knowing that the Sangha (community) has properly settled a dispute according to the Dhamma (teachings), later raises it up again in a Karma, commits a Payattika offense.'
'Knowing' means knowing that the matter of the Karma is in accordance with the Dhamma, either knowing it oneself or knowing it through others. 'Harmony' does not mean living separately, but refers to the Bhikkhus being in harmony within the prescribed boundary, acting according to the law in the Sangha assembly, giving consent to those who should give consent, and not rebuking those who should not be rebuked. There are fourteen types of people who should not be rebuked: 1. The foolish and small, referring to thinking evil, thinking of speaking evil, speaking evil, and forcibly doing things that should not be done. 2. The ignorant, referring to those who do not uphold the Tipitaka (Three Baskets). 3. The unclear, referring to those who are not familiar with the meaning of the texts. 4. The unskilled, unable to properly distinguish various words and meanings. 5. The shameless, referring to those who have committed a Parajika (defeat). 6. The flawed, referring to those who have previously been in disputes. 7. Those outside the boundary, referring to those who live outside the boundary or, although within the boundary, have not heard (the Karma).
處。八、異居者，謂居界內而處於空。九、治罰者，謂在界內被眾舍置。十、言無軌則者，謂具口四過。十一、舍威儀者，謂從座起去。十二、不住本性者，謂苾芻學處不肯勤修，于非所為而常樂作。十三、盡形治者，謂授學人。十四、眾為作如法羯磨。何者是應呵人？謂清凈人，言有軌則，住在眾中威儀不捨，住本性人。若秉非法羯磨呵併成呵，雖為其人秉如法事，情不樂欲呵亦成呵，如差十二種：若求寂及正學女為受具時、或求寂女與二六法及與遍住，乃至出罪，若解其事呵亦成呵。言僧伽者，謂四人等，若少一人非僧伽故，作法不成。若以授學人而足眾數、或以俗人、或扇侘類、或先犯重、或壞尼者、或造無間、或是外道、或歸外道者、或賊住者、或眾不和、或不共住、或行遍住、或是聾人、或不解語、或黨足非黨、或復翻此、或眾在地彼在空中、或時翻此，用如此等足眾數者，不成作法，得惡作罪。若眾為眾作羯磨者，得窣吐羅罪，以是破僧方便故。
言如法者，謂如佛所說法如人和，名為如法。若異此者，名為非法。此有五種：一、非法別；二、非法和；三、如法別；四、似法別；五、似法和。言非法者，謂不合解而解，或白二、白四不作白而作羯磨，或復翻此，是名非法。言似法者，謂不合羯磨而
【現代漢語翻譯】 處。八、異居者，指居住在僧團界限內但住在空曠地方的人。九、治罰者，指在僧團界限內被僧團大眾捨棄的人。十、言無軌則者，指口頭犯了四種過失的人。十一、舍威儀者，指從座位上起身離開的人。十二、不住本性者，指比丘不肯勤奮修習學處，對於不該做的事情卻常常樂於去做。十三、盡形治者，指被授予學戒的人。十四、眾為作如法羯磨（karma，業）。 什麼樣的人是應該被呵責的人呢？指清凈的人，言語有規矩，住在僧團中不捨棄威儀，安住于本性的人。如果秉持非法羯磨去呵責，即使呵責也無效；即使是為那個人秉持如法的事情，如果內心不樂意去呵責，也算是呵責。例如差遣十二種人：如果為求寂（Sramanera，沙彌）和正學女（Siksamana，式叉摩那）授具足戒時，或者求寂女給予二六法以及遍住，乃至出罪，如果理解這件事，呵責也有效。所說的僧伽（Sangha，僧團），指四人等，如果少一人就不是僧伽，因此作法不成。如果用授學戒的人來湊足人數，或者用俗人，或者扇侘（閹人）類，或者先前犯了重罪的人，或者破壞戒律的比丘尼，或者造了五逆罪的人，或者是外道，或者歸依外道的人，或者盜住僧團財產的人，或者僧團不和合，或者不共同居住，或者行遍住，或者是聾人，或者不理解語言，或者偏袒一方，或者與此相反，或者僧團在地上而那人在空中，或者有時與此相反，用這樣的人來湊足人數，不能成就作法，會得到惡作罪。如果僧團爲了僧團作羯磨，會得到窣吐羅罪，因為這是破壞僧團的方便。 所說的如法，指如佛所說的法，如人和合，稱為如法。如果與此不同，就稱為非法。這有五種：一、非法別；二、非法和；三、如法別；四、似法別；五、似法和。所說的非法，指不應該解釋而解釋，或者白二、白四不作白而作羯磨，或者與此相反，這稱為非法。所說的似法，指不應該羯磨而
【English Translation】 Eighth, 'those living separately' refers to those who reside within the boundary but live in empty spaces. Ninth, 'those undergoing punishment' refers to those within the boundary who have been abandoned by the Sangha. Tenth, 'those whose speech lacks rules' refers to those who have committed the four verbal transgressions. Eleventh, 'those who abandon decorum' refers to those who rise from their seats and leave. Twelfth, 'those who do not abide in their inherent nature' refers to Bhikshus who are unwilling to diligently cultivate the precepts, and who constantly delight in doing what should not be done. Thirteenth, 'those who are disciplined for life' refers to those who have been given the training precepts. Fourteenth, 'the Sangha performs lawful karma (karma, action)'. Who are those who should be reproached? They are the pure, those whose speech is regulated, those who abide in the Sangha without abandoning decorum, and those who abide in their inherent nature. If one reproaches with unlawful karma, the reproach is ineffective; even if one performs lawful actions for that person, if one is unwilling to reproach in one's heart, it is still considered reproach. For example, when sending the twelve types of people: if when conferring full ordination on a Sramanera (novice monk) and a Siksamana (probationary nun), or when giving a Sramanerika (female novice) the two six dharmas and the parivasa (probation), or even when absolving them of offenses, if one understands the matter, the reproach is effective. What is meant by Sangha (community)? It refers to four or more people; if there is one less, it is not a Sangha, and therefore the act is not valid. If one uses someone undergoing training to make up the number, or a layperson, or a eunuch, or someone who has previously committed a grave offense, or a Bhikshuni who has broken her vows, or someone who has committed the five heinous crimes, or a heretic, or someone who has reverted to heresy, or someone who steals the Sangha's property, or a Sangha that is not harmonious, or those who do not live together, or those who are undergoing parivasa, or someone who is deaf, or someone who does not understand language, or someone who is biased, or the opposite of this, or if the Sangha is on the ground and that person is in the air, or sometimes the opposite of this, using such people to make up the number does not accomplish the act, and one incurs a Dukkrata (wrongdoing) offense. If the Sangha performs karma for the Sangha, one incurs a Sthulatyaya (grave offense) offense, because this is a means of destroying the Sangha. What is meant by 'lawful' is that which is in accordance with the Dharma spoken by the Buddha, and when people are harmonious, it is called lawful. If it is different from this, it is called unlawful. There are five types of this: first, unlawful separately; second, unlawful together; third, lawful separately; fourth, seemingly lawful separately; fifth, seemingly lawful together. What is meant by 'unlawful' is explaining what should not be explained, or performing karma without making the announcement in a formal motion followed by one vote or a formal motion followed by three votes, or the opposite of this, this is called unlawful. What is meant by 'seemingly lawful' is performing karma when it should not be
作羯磨、或前作羯磨後作白，是名似法。羯磨之法，過便成就、減則不成，若以授學人等為行籌者，應知此亦不成羯磨。若為作舍置羯磨，當時睡者聞白亦成，若睡眠入定人但得聞白咸成足數，或時合衆既作白已並皆睡者亦成舍置；若於睡時而作白者，不成舍置。若作白時有難事起，乃至一人得聞其白，亦成舍置。乃至七種羯磨有成不成，準上應說。苾芻羯磨，望苾芻尼所作羯磨，其事皆別，唯除二部共所作法。
言諍事者，事是諍所依，由托此事諍競便生。諍有四種：一、評論諍事；二、非言諍事；三、犯罪諍事；四、作事諍事。此中差別有其多種，如廣文說。言如法斷諍事已除滅者，謂事消殄。言發舉者，謂于其諍善為斷訖，噁心遮止欲毀破故，名為發舉。
此中犯者。若知此評論諍事、或余諍事如法除殄，為除殄想、或復生疑而毀更發舉，得波逸底迦。不如法殄作如法想疑而遮止者，得惡作罪。法與非法作非法想而發舉時，二俱非犯。有五種人發舉羯磨：一、是主人；二、秉法人；三與欲人；四、述情見人；五、是客人。于所秉事若初中后咸悉知者，名為主人。當時眾內秉羯磨者，名秉法人。有緣不集名與欲人。於此諍中宣陳己見，名述情見人。有五種人非法宣陳己見：一、別部住人；二、未近圓
【現代漢語翻譯】 現代漢語譯本： 作羯磨（Karma，業，行動），或者先作羯磨後作白（宣佈），這叫做『似法』。羯磨的法則，過了（規定的數量或程式）就算成就，減少了就不算成就。如果讓受戒者等人作為行籌者，應當知道這也構不成羯磨。如果爲了作舍置羯磨（放棄、停止某種行為的羯磨），當時睡覺的人聽到宣佈也算成就；如果睡眠或入定的人只要聽到宣佈都算滿足人數。或者有時集合大眾已經作了宣佈后，大家都睡著了，也算舍置成就；如果在睡覺的時候作宣佈，就不算舍置成就。如果在作宣佈的時候有難事發生，乃至只有一個人聽到宣佈，也算舍置成就。乃至七種羯磨有成就和不成就的情況，參照上面所說的來判斷。比丘（Bhikkhu，男性出家人）的羯磨，對比丘尼（Bhikkhuni，女性出家人）所作的羯磨，其事情都不同，只有二部僧團共同所作的法事才相同。
說到『諍事』，事是諍論所依賴的基礎，由於依託這件事，諍論和爭競就產生了。諍論有四種：一、評論諍事；二、非言諍事；三、犯罪諍事；四、作事諍事。這其中的差別有很多種，如廣文中詳細說明。說到『如法斷諍事已除滅』，是指事情已經消滅。說到『發舉』，是指對於諍論已經妥善地斷決了，但有人以噁心阻止，想要毀壞它，這就叫做『發舉』。
這裡所說的犯戒者，如果知道這個評論諍事或者其他諍事已經如法地除滅了，卻以為沒有除滅，或者又產生懷疑而毀壞並重新發舉，就犯了波逸提迦（Payantika，一種罪名）。不如法地除滅，卻以為如法地除滅，或者產生懷疑而阻止，就犯了惡作罪。對於法與非法，卻以為是非法而發舉的時候，兩種情況都不算犯戒。有五種人可以發舉羯磨：一、是主人；二、秉法人；三、與欲人；四、述情見人；五、是客人。對於所秉持的事情，如果從開始到中間到最後都完全知曉，就叫做『主人』。當時在僧團內部秉持羯磨的人，叫做『秉法人』。因為有緣故不能聚集在一起的人，叫做『與欲人』。在這種諍論中宣陳自己見解的人，叫做『述情見人』。有五種人非法地宣陳自己的見解：一、別部住人；二、未受近圓（Upasampada，受具足戒）
【English Translation】 English version: Performing Karma (Karma, action), or first performing Karma and then making an announcement (白, declaration), is called 'semblance of the Dharma'. The rule of Karma is that if it exceeds (the prescribed number or procedure), it is considered accomplished; if it is reduced, it is not considered accomplished. If those receiving precepts, etc., are used as counters, it should be known that this also does not constitute Karma. If performing Karma for abandonment (舍置羯磨, Karma of relinquishment), those who are sleeping at the time of the announcement are also considered to have heard it and it is accomplished; if those who are sleeping or in meditation hear the announcement, they are all counted as fulfilling the quorum. Or sometimes, if the assembly has already made the announcement and everyone is asleep, the abandonment is also considered accomplished; if the announcement is made while people are sleeping, the abandonment is not considered accomplished. If a difficult matter arises during the announcement, even if only one person hears the announcement, the abandonment is considered accomplished. Furthermore, regarding the accomplishment or non-accomplishment of the seven types of Karma, it should be judged according to what has been said above. The Karma of Bhikkhus (Bhikkhu, male monastic) is different from the Karma performed by Bhikkhunis (Bhikkhuni, female monastic), except for the Dharma matters performed jointly by the two communities.
Speaking of 'disputes' (諍事), the matter is the basis upon which the dispute relies. Because of relying on this matter, disputes and contentions arise. There are four types of disputes: 1. Disputes about comments; 2. Disputes about non-verbal matters; 3. Disputes about offenses; 4. Disputes about actions. There are many differences among these, as explained in detail in the extensive texts. Speaking of 'disputes being judged according to the Dharma and extinguished', it means that the matter has been eliminated. Speaking of 'raising up' (發舉), it refers to a dispute that has been properly judged and resolved, but someone obstructs it with malicious intent, wanting to destroy it, and this is called 'raising up'.
Here, the offender is someone who knows that this dispute about comments or other disputes has been extinguished according to the Dharma, but thinks it has not been extinguished, or has doubts and destroys and re-raises it, commits a Payantika (波逸提迦, a type of offense). If it is extinguished improperly but one thinks it is extinguished properly, or has doubts and obstructs it, one commits a Dukkhata (惡作罪, offense of wrong-doing). When one thinks that Dharma and non-Dharma are non-Dharma and raises it up, neither case is considered an offense. There are five types of people who can raise up Karma: 1. The owner; 2. The one who upholds the Dharma; 3. The one who gives consent; 4. The one who states their views; 5. The guest. If one knows everything about the matter being upheld, from beginning to middle to end, they are called the 'owner'. The one who upholds the Karma within the Sangha (僧團, monastic community) at that time is called the 'one who upholds the Dharma'. Those who cannot gather together due to circumstances are called 'those who give consent'. Those who declare their own views in this dispute are called 'those who state their views'. There are five types of people who unlawfully declare their own views: 1. Those who reside in a separate community; 2. Those who have not received Upasampada (Upasampada, full ordination)
人；三、已被治人；四、法所被人；五、犯重人。此五言時咸非應法。若於初中后不能了知，名之為客。前三發舉，便得本罪；后二破時，但得惡作。苾芻毀尼，亦得惡作。若發舉時，以言告彼前人知解，便得本罪。
與女人說法過五六語學處第五
佛在室羅伐城給孤獨園，時鄔陀夷苾芻善知身相，見諸女人說其陰處，有異記驗因為說法，招致譏嫌，遂便遮制。由觀利益，復更開聽齊五六句。時六眾苾芻故增句說，以獼猴等為有智人，因說法事淫染過限，待緣譏嫌煩惱，制斯學處。
「若復苾芻，為女人說法過五六語，除有智男子，波逸底迦。」
言女人者，謂能解知善惡言義。言法者，謂是如來親所宣說，或聲聞所說亦名為法。言過者，謂於五六語更多為說。言五六者，五謂五蘊，如言色是無常，受想行識亦復無常。六謂六根，如言眼是無常，乃至意亦無常。五六相應所有言語，名五六語。此中犯者，謂過五至六、過六至七。其無犯者，對有智男子，謂是人趣識善惡言、或在家人、或出家者，言說容儀皆無淫濫，名有智人。又有釋云：「設對女人說亦無犯。猶如舍戒對有智男，雖曰女人智同男子，由對此女無邪說故。」又無犯者，謂于閣上為說五語，下至中層足成六語，下至地時加至七語
【現代漢語翻譯】 現代漢語譯本： 人；三、已被治人（指正在接受懲罰的人）；四、法所被人（指被法律制裁的人）；五、犯重人（指犯下重罪的人）。這五種情況下說法都是不符合佛法的。如果對於初、中、后三個階段不能明瞭知曉，就稱之為『客』（指不瞭解情況的人）。前三種情況如果開始進行（不當的）說法，就會犯根本罪；后兩種情況如果破壞（戒律），只會犯惡作罪。比丘尼譭謗尼姑，也會犯惡作罪。如果在開始說法時，用言語告知對方前述情況，使對方知曉理解，就會犯根本罪。
與女人說法超過五六句學處第五
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，鄔陀夷（Udayin）比丘善於觀察身相，看到一些女人談論她們的隱秘之處，並有特別的記號可以驗證，因此為她們說法，招致了批評和不滿，於是便禁止了這種行為。考慮到（為女人說法帶來的）利益，又重新開放，但限制在五六句之內。當時六群比丘（Śikṣamānā）故意增加句數，用獼猴等動物比喻為有智慧的人，因為說法的事情淫染過限，等待因緣，招致批評和煩惱，因此制定了這個學處。
『如果比丘，為女人說法超過五六句，除非有智慧的男子在場，否則犯波逸提迦（Pāyantika）。』
所說的『女人』，是指能夠理解善惡言語含義的人。所說的『法』，是指如來（Tathāgata）親自宣說的，或者聲聞（Śrāvaka）所說的，也稱為法。所說的『超過』，是指比五六句更多地進行說法。所說的『五六』，五是指五蘊（pañca-skandha），例如說色（rūpa）是無常的，受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）也都是無常的。六是指六根（ṣaḍ-āyatana），例如說眼（cakṣu）是無常的，乃至意（manas）也是無常的。五和六相應的所有言語，稱為五六語。這裡所說的犯戒，是指超過五句到六句，超過六句到七句。沒有犯戒的情況是，面對有智慧的男子，這個人能夠辨別善惡言語，或者是在家人，或者是出家人，言語容貌都沒有淫穢之態，稱為有智慧的人。還有一種解釋說：『即使是對女人說法也沒有犯戒。就像舍戒時面對有智慧的男子一樣，雖然說女人和男子智慧相同，因為對這個女人沒有邪淫之說。』還有沒有犯戒的情況是，在樓閣上說了五句，下到中層就成了六句，下到地面時就增加到了七句。
【English Translation】 English version: Person; Three, a person being disciplined; Four, a person controlled by the law; Five, a person who has committed a serious offense. Speaking at these five times is not in accordance with the Dharma. If one cannot fully understand the beginning, middle, and end, it is called a 'guest' (meaning someone who does not understand the situation). If the first three are initiated (inappropriate) speaking, then the fundamental offense is committed; if the latter two break (the precepts), only the offense of wrong-doing is committed. A Bhikṣuṇī (female monastic) who slanders a nun also commits the offense of wrong-doing. If, when starting to speak, one informs the other person of the aforementioned circumstances, making them aware and understanding, then the fundamental offense is committed.
The Fifth Training Rule on Speaking to Women Exceeding Five or Six Sentences
When the Buddha was in the Jetavana (Jetavana) Grove in Śrāvastī (Śrāvastī), the Bhikṣu (monk) Udayin (Udayin) was skilled in observing physical characteristics. He saw some women discussing their private parts and having special marks that could be verified, so he spoke to them, which led to criticism and dissatisfaction. Therefore, this behavior was prohibited. Considering the benefits (of speaking to women), it was reopened, but limited to five or six sentences. At that time, the Group-of-Six Bhikṣus (Śikṣamānā) deliberately increased the number of sentences, using monkeys and other animals as metaphors for intelligent people. Because the matter of speaking became excessively tainted with lust, awaiting causes and conditions, it led to criticism and vexation, so this training rule was established.
'If a Bhikṣu speaks to a woman for more than five or six sentences, unless there is an intelligent man present, he commits a Pāyantika (Pāyantika) offense.'
The 'woman' refers to someone who can understand the meaning of good and evil words. The 'Dharma' refers to what the Tathāgata (Tathāgata) personally proclaimed, or what the Śrāvaka (Śrāvaka) said, which is also called Dharma. 'Exceeding' means speaking more than five or six sentences. 'Five or six,' five refers to the five aggregates (pañca-skandha), such as saying that form (rūpa) is impermanent, and so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). Six refers to the six sense bases (ṣaḍ-āyatana), such as saying that the eye (cakṣu) is impermanent, and so is the mind (manas). All words corresponding to the five and six are called five or six sentences. The offense here refers to exceeding five to six sentences, or exceeding six to seven sentences. There is no offense when facing an intelligent man, who can distinguish between good and evil words, whether a layperson or a monastic, whose words and appearance are free from lust, is called an intelligent person. Another explanation is: 'Even speaking to a woman is not an offense. Just like when renouncing precepts in front of an intelligent man, although women and men are said to have the same wisdom, there is no lewd talk to this woman.' Another situation where there is no offense is when five sentences are spoken on the upper floor, and it becomes six sentences when going down to the middle floor, and it increases to seven sentences when going down to the ground.
。此由處別，雖說無犯。或時彼女所誦之業過數咨問、或是聰明轉生疑問、或苾芻語吃、或性急頻言、若答若過並皆無犯。無智男子無想及疑等、若過五六語作過五六想疑境想，句數如上應思。若半擇迦等、或無識知人、或蔑戾車、或眠醉入定、或愚憃、或男無慾意女有染心、或時翻此，皆得惡作。縱是聰敏，亦不應說。◎
根本薩婆多部律攝卷第八 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第九
尊者勝友集
三藏法師義凈奉 制譯
◎與未近圓人同讀誦學處第六
爾時薄伽梵在室羅伐城給孤獨園，時六眾苾芻共未近圓人齊聲讀誦，如婆羅門諠嘩雜亂，致招譏損，其事同前。由慢法煩惱，制斯學處。
「若復苾芻，與未近圓人同句讀誦教授法者，波逸底迦。」
言未近圓人者，除苾芻、苾芻尼，所餘人是。言人者，假而非實，由四種義假說為人：謂順世俗故、易為言說故、又聞無人生恐怖故、為陳自他得失事故。言同句者，謂同句說、或先句說、或同字說、或先字說。句者，所謂一伽他中四分之一，俱時而說，名為同句。若阿遮利耶未說之時，弟子在先抄說，是名先句。授，謂授與受學之人。法，謂十二分教。又有說
【現代漢語翻譯】 現代漢語譯本： 這種情況如果是因為其他原因，即使說了也沒有犯戒。或者有時她背誦的業超過了提問的數量，或者因為聰明而對轉生有疑問，或者比丘說話口吃，或者性子急頻繁說話，如果回答或者超過了，都沒有犯戒。沒有智慧的男子、無想的人以及有疑惑的人等，如果超過五六個字，就認為是超過了五六個字的想法或疑惑的境界，句子的數量應該如上思考。如果是半擇迦（指不男不女的人）等、或者沒有識別能力的人、或者蔑戾車（指邊地人）、或者睡眠、醉酒、入定、或者愚蠢的人、或者男子沒有慾望而女子有染心、或者有時相反，都會犯惡作罪。即使是聰明的人，也不應該說。
根本薩婆多部律攝卷第八 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第九
尊者勝友集
三藏法師義凈奉 制譯
與未近圓人（指未受具足戒的人）同讀誦學處第六
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）給孤獨園（Jetavana），當時六群比丘（bhiksu，出家男眾）與未受具足戒的人一起大聲朗讀，像婆羅門（Brahmin）一樣喧譁雜亂，招致譏諷，情況與之前相同。由於輕慢佛法的煩惱，制定了這個學處。
『如果比丘（bhiksu，出家男眾）與未受具足戒的人一起逐句朗讀教授佛法，犯波逸提迦（Pāyantika，一種罪名）。』
所說的未近圓人（指未受具足戒的人），是指除了比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）之外的其他人。所說的人，是假名而非真實，因為四種原因假稱為人：爲了順應世俗、容易言說、又聽說沒有人生恐怖、爲了陳述自己和他人得失的事情。所說的同句，是指同時說一句、或者先說一句、或者同時說一個字、或者先說一個字。句，是指一個伽他（gatha，偈頌）中的四分之一，同時說出來，叫做同句。如果阿遮利耶（acariya，導師）沒有說的時候，弟子搶先抄說，這叫做先句。授，是指授予受學的人。法，是指十二分教。還有一種說法
【English Translation】 English version: If this is due to other reasons, there is no offense even if it is said. Or sometimes she recites more karmas than the number of questions, or because of intelligence she has doubts about rebirth, or the bhiksu (bhiksu, Buddhist monk) stutters, or is impatient and speaks frequently, if answering or exceeding, there is no offense. A man without wisdom, a person without thought, and a person with doubts, etc., if it exceeds five or six words, it is considered to be exceeding the thought or doubtful realm of five or six words, the number of sentences should be considered as above. If it is a eunuch (referring to a person who is neither male nor female), etc., or a person without knowledge, or a mleccha (referring to a barbarian), or sleeping, drunk, entering samadhi, or a foolish person, or a man without desire and a woman with lust, or sometimes the opposite, all will commit the offense of dukkata (wrongdoing). Even if one is intelligent, one should not speak.
Fundamental Sarvastivada Vinaya Collection, Volume 8 T24, No. 1458 Fundamental Sarvastivada Vinaya Collection
Fundamental Sarvastivada Vinaya Collection, Volume 9
Collected by Venerable Shēngyǒu
Translated by Tripitaka Master Yijing under Imperial Decree
Sixth Training Rule on Reading and Reciting with Those Not Yet Fully Ordained
At that time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jetavana (Jetavana) of Śrāvastī (Śrāvastī). At that time, the six groups of bhiksus (bhiksu, ordained monks) were reading aloud together with those who had not yet received full ordination, making a noisy and chaotic sound like Brahmins (Brahmin), which caused ridicule, the situation was the same as before. Due to the defilement of disrespecting the Dharma, this training rule was established.
'If a bhiksu (bhiksu, ordained monk) reads and recites the Dharma sentence by sentence with a person who has not yet received full ordination, it is a pāyantika (Pāyantika, a type of offense).'
The so-called 'not yet fully ordained person' refers to anyone other than bhiksus (bhiksu, ordained monks) and bhiksunis (bhiksuni, ordained nuns). The so-called 'person' is a false name and not real, because of four reasons it is falsely called a person: to conform to worldly customs, to be easy to speak of, and to hear that there is no fear of life, and to state the gains and losses of oneself and others. The so-called 'same sentence' means saying the same sentence at the same time, or saying a sentence first, or saying the same word at the same time, or saying a word first. A 'sentence' refers to one-fourth of a gatha (gatha, verse), saying it at the same time is called the same sentence. If the acariya (acariya, teacher) has not spoken, and the disciple rushes to copy it first, this is called the first sentence. 'Giving' refers to giving to the person who is receiving instruction. 'Dharma' refers to the twelve divisions of teachings. There is also a saying
云：「此中法者，謂與毗柰耶相應之法。既遮未具，具便非犯。」若苾芻于所授人實未近圓作未近圓想疑、或同句或先句、或同字或先字而授說者，得波逸底迦。于近圓人作未近圓想疑，得惡作罪。或非人、傍生、或狂亂心、或苦受所纏、癡聾盲等，同句說時，鹹得惡作。以同句等望未圓人，應作四句，隨事應思。法作法想疑，如前應說。若有俗人為求過失、或偷法心、或無信敬、或無所知、或是外道，以與律教相應之語令彼聽者，彼若聞時，皆得墮罪。若賊樂聞為說罪相、或令聽戒經、或在王處、或信敬人、或是首領，並皆非犯。有五種人不應為說毗柰耶藏：謂性無所知強生異問、或不為除疑而發於問、或試弄故問、或惱他故問、或求過失故問。返上五人為說非犯。無犯者，若語吃、若性急言。若同誦為正文句、若教授時先告彼言：「汝勿與我同時而說。」雖同無犯。若未近圓作近圓想及在後說想並非法想，並皆無犯。
因授法言，次明授受行法。四威儀中，皆得授與。其受法者具三威儀，為敬法故，不應眠受。弟子之法，若老、若少，到彼師所合掌鞫躬，亦申請問：「四大安不？」應生敬仰，直心無諂，請決所疑一心善領，不令忘失。若無疑者如常受法，禮足而退。若師出行隨後而去、若師坐者自應蹲踞、
【現代漢語翻譯】 現代漢語譯本：云：『此中的「法」，指的是與毗柰耶（Vinaya，戒律）相應的法。既然遮止了未受具足戒者，那麼已受具足戒者便不構成違犯。』如果比丘對比丘尼或沙彌等未受具足戒的人，實際上未受具足戒，卻認為是未受具足戒，或者對比丘尼或沙彌等心存疑惑，或者（授戒時）使用相同的句子，或者使用前面的句子，或者使用相同的字，或者使用前面的字而為他們講說，那麼講說者會犯波逸提迦（Pācittiya，一種罪名）。如果對比丘尼或沙彌等未受具足戒的人，卻認為是已受具足戒，心存疑惑，會犯惡作罪（Dukkata，一種輕罪）。或者對非人（例如天神、鬼神等）、傍生（動物）、或者精神錯亂的人、或者被痛苦所纏繞的人、或者癡聾盲等，在同一句中講說時，都會犯惡作罪。以相同的句子等對待未受具足戒的人，應該分為四種情況，根據具體情況進行思考。將法認為是法，心存疑惑，應該像前面所說的那樣處理。如果有俗人爲了尋找過失、或者偷學佛法的心、或者沒有信心和恭敬心、或者一無所知、或者是外道，用與律教相應的語言讓他們聽聞，他們如果聽聞了，都會犯墮罪。如果盜賊喜歡聽聞（佛法），為他們講說罪相，或者讓他們聽戒經，或者在國王處，或者對有信心和恭敬心的人，或者是首領，這些都不構成違犯。 有五種人不應該為他們講說毗柰耶藏（Vinaya Pitaka，律藏）：第一種是天性愚昧無知，卻強行提出奇怪的問題；第二種不是爲了消除疑惑而提問；第三種是爲了試探戲弄而提問；第四種是爲了惱亂他人而提問；第五種是爲了尋找過失而提問。反過來，為以上五種人講說，不構成違犯。沒有違犯的情況包括：如果說話口吃、或者天性急躁。如果一起誦讀作為正文的句子，或者在教授時事先告訴對方：『你不要與我同時說。』即使同時說，也不構成違犯。如果認為未受具足戒者是已受具足戒者，以及認為在後面說，並且不是以法想（正確的想法）來對待，這些都不構成違犯。 因為講授佛法，接下來闡明授與和接受佛法的方式。在行、住、坐、臥四種威儀中，都可以授與佛法。接受佛法的人具備三種威儀（身、口、意），爲了尊敬佛法，不應該睡覺時接受。作為弟子的行爲準則，無論是年長還是年少，到老師那裡應該合掌鞠躬，並且請安問候：『四大（地、水、火、風）安好嗎？』應該心生敬仰，以正直的心沒有諂媚，請求解答疑惑，一心一意地領會，不要忘記。如果沒有疑問，像平常一樣接受佛法，禮拜老師的腳然後退下。如果老師出行，應該跟隨在後面；如果老師坐著，自己應該蹲著。
【English Translation】 English version: The text states: 'The 'Dharma' here refers to the teachings that are in accordance with the Vinaya (discipline). Since it prohibits those who have not received full ordination, those who have received full ordination do not commit an offense.' If a Bhikshu (monk) imparts teachings to someone who has not received full ordination, such as a Bhikshuni (nun) or a Shramanera (novice), and genuinely believes they are not fully ordained, or suspects they are not, or uses the same sentence (as in ordination vows), or a preceding sentence, or the same word, or a preceding word, the speaker commits a Pācittiya (an offense requiring confession). If the Bhikshu suspects that a person who is not fully ordained is fully ordained, he commits a Dukkata (a minor offense). Or, if speaking to a non-human being (such as a deva or spirit), an animal, someone who is mentally disturbed, someone afflicted by suffering, or someone who is deaf, blind, or intellectually impaired, and uses the same sentence, all commit a Dukkata. Regarding those not fully ordained with the same sentence, four possibilities should be considered, depending on the specific situation. If one thinks of the Dharma as Dharma and has doubts, it should be handled as previously described. If a layperson seeks faults, or has the intention to steal the Dharma, or lacks faith and respect, or is ignorant, or is a non-Buddhist, and they hear words corresponding to the teachings of the Vinaya, they commit an offense. There are five types of people to whom the Vinaya Pitaka (the collection of monastic rules) should not be taught: those who are inherently ignorant but insist on asking strange questions; those who do not ask questions to resolve doubts; those who ask questions to test or tease; those who ask questions to annoy others; and those who ask questions to find fault. Conversely, teaching these five types of people does not constitute an offense. There is no offense if one stutters or is naturally impatient. If reciting together as the correct text, or if, during instruction, one first tells the other person, 'Do not speak at the same time as me,' there is no offense even if they speak simultaneously. If one thinks of someone not fully ordained as fully ordained, or thinks of speaking later, and does not treat it as Dharma (with the correct intention), there is no offense. Because of teaching the Dharma, the next section clarifies the manner of giving and receiving the Dharma. The Dharma can be given in all four postures: walking, standing, sitting, and lying down. Those receiving the Dharma should maintain the three forms of deportment (body, speech, and mind), and should not receive it while sleeping out of respect for the Dharma. As a disciple, whether old or young, one should approach the teacher with palms together and bow, and inquire, 'Are the four elements (earth, water, fire, and wind) well?' One should have reverence, be honest and without flattery, request resolution of doubts, and wholeheartedly understand without forgetting. If there are no doubts, one should receive the Dharma as usual, bow at the teacher's feet, and then withdraw. If the teacher is walking, one should follow behind; if the teacher is sitting, one should squat.
或處卑座。其師亦應敬彼學徒，勿生輕蔑，虛心授與，於法無吝，善領善答，有忍有悲，無懷恚恨，令受業者情無疲惱。常給侍者應數教授，性愚鈍者亦應偏教，若作吟詠之聲而授法者，得惡作罪。若說法時，或為讚歎，于隱屏處作吟諷聲誦經非犯。不應讀誦外書典籍，若為降伏異道，自知有力，日作三時，兩分勝時應學佛法，一分下時應習外典。不計年月以為三分。夜亦三時，初后習定誦經，中間繫心寢息。若作婆羅門誦書節段音韻而讀誦者，得越法罪。若方言、若國法隨時吟詠為唱導者，斯亦無犯。苾芻尼律亦應習學。尼來請學如法教示，若有疑問善為開釋。若講誦時忘其因緣所在方處者，於六大城隨一應說。若忘國王並大施主及鄔波斯迦名者，應隨意稱：勝光大王、給孤獨長者、毗舍佉鄔波斯迦。若論昔日本起因緣者，國云：「婆羅痆斯。」王名：「梵摩達多。」長者云：「珊陀那。」鄔波斯迦云：「鄔褒灑陀。」又苾芻住處常于月八日及十四日，至小食時鳴健稚集大眾，設香華聽經法。有外道來應設方便令彼出去，應請耆宿情存虔敬善威儀者宣說聖言，不應求利以為活命，得惡作罪。若說非法，上座應遮。又說法人不應多領門徒以為侍從，彼自隨行者無犯。既至彼已，踞師子座下垂雙足，若讀經者前置高案，
【現代漢語翻譯】 現代漢語譯本： 或坐在較低的座位上。他的老師也應該尊敬這些學徒，不要輕視他們，虛心傳授知識，不要吝嗇于佛法，善於引導和解答問題，要有忍耐和慈悲心，不要懷有怨恨，使接受教育的人心情舒暢，沒有疲憊和煩惱。經常侍奉的人應該多次教授，對於天資愚鈍的人也應該特別教導。如果以吟唱的聲音來傳授佛法，就會犯惡作罪。如果說法的時候，或者爲了讚歎，在隱蔽的地方吟誦經文，這不算犯戒。不應該讀誦外道的書籍典籍，如果爲了降伏外道，自認為有能力，每天分為三個時段，用兩個時段的優勢時間來學習佛法，用一個時段的劣勢時間來學習外道典籍。不計算年月，將時間分為三份。夜晚也分為三個時段，開始和結束時段用來習定和誦經，中間時段用來安心睡眠。如果像婆羅門那樣以誦書的節段音韻來讀誦，就會犯越法罪。如果用方言或國家通用的語言，隨時吟詠作為唱導，這就不算犯戒。比丘尼的戒律也應該學習。如果有比丘尼來請教，應該如法教導，如果有疑問，應該善於開導解釋。如果講誦時忘記了因緣所在的方位，應該在六大城中隨意說出一個。如果忘記了國王、大施主和鄔波斯迦（Upasaka，男居士）的名字，應該隨意稱呼：勝光大王、給孤獨長者、毗舍佉鄔波斯迦。如果談論過去世的本起因緣，國家就說是『婆羅痆斯（Varanasi）』，國王的名字是『梵摩達多（Brahmadatta）』，長者的名字是『珊陀那（Sandana）』，鄔波斯迦的名字是『鄔褒灑陀（Upasada）』。此外，比丘居住的地方，經常在每月的初八和十四日，到小食時敲擊犍稚（Ghandi，法器）集合大眾，設定香花，聽聞經法。如果有外道前來，應該想辦法讓他們離開，應該邀請年長的、心存虔敬、威儀端莊的人來宣說聖言，不應該爲了求取利益來維持生活，否則會犯惡作罪。如果說法不正，上座應該制止。此外，說法的人不應該帶領過多的門徒作為侍從，他們自己跟隨的就不算犯戒。到達那裡之後，坐在獅子座上，雙腳自然垂下，如果讀經的人，前面放置高高的經案。
【English Translation】 English version: Or sit on a lower seat. His teacher should also respect these disciples, not belittle them, impart knowledge with an open mind, not be stingy with the Dharma, be good at guiding and answering questions, have patience and compassion, not harbor resentment, so that those who receive education are in a good mood, without fatigue and annoyance. Those who often serve should teach many times, and those who are dull-witted should also be taught especially. If the Dharma is taught in a chanting voice, an offense of wrong-doing is committed. If, when expounding the Dharma, or for the sake of praise, chanting scriptures in a hidden place, this is not considered a violation. One should not read or recite the books and classics of other paths. If one wants to subdue other paths and believes oneself capable, one should divide each day into three periods, using the two superior periods to study the Buddha's Dharma, and the one inferior period to study external classics. Do not calculate the years and months, but divide the time into three parts. The night is also divided into three periods, with the beginning and end periods used for practicing meditation and reciting scriptures, and the middle period used for peaceful sleep. If one recites like a Brahmin reciting books with rhythmic intonations, one commits an offense against the law. If one uses dialects or national languages to chant at any time as a guide, this is not considered a violation. The precepts of Bhikshunis (female monks) should also be studied. If a Bhikshuni comes to ask for instruction, she should be taught according to the Dharma, and if there are questions, she should be good at explaining and clarifying. If one forgets the location of the causal conditions when lecturing, one should say one of the six great cities at random. If one forgets the names of the king, the great benefactor, and the Upasaka (male lay devotee), one should call them at random: King Sheng Guang, Elder Giver of Solitude, Upasaka Visakha. If one discusses the original causes of past lives, the country is said to be 'Varanasi (婆羅痆斯)', the king's name is 'Brahmadatta (梵摩達多)', the elder's name is 'Sandana (珊陀那)', and the Upasaka's name is 'Upasada (鄔褒灑陀)'. In addition, in the place where Bhikshus reside, on the eighth and fourteenth days of each month, at the time of the small meal, the Ghandi (犍稚, a percussion instrument) should be struck to gather the assembly, set up incense and flowers, and listen to the Dharma. If there are heretics who come, one should find a way to make them leave, and one should invite the elderly, those who are devout and have good deportment, to proclaim the holy words. One should not seek profit to make a living, otherwise one will commit an offense of wrong-doing. If the Dharma is expounded incorrectly, the senior monk should stop it. Furthermore, the expounder of the Dharma should not lead too many disciples as attendants; those who follow on their own are not considered to be in violation. After arriving there, sit on the lion seat with both feet hanging down naturally. If one is reading the scriptures, place a high table in front.
用承經典，嚴設香華。說法之師，若他不請輒為人說，得越法罪。
向未近圓人說他粗罪學處第七
佛在室羅伐城給孤獨園，時六眾苾芻中有一年老苾芻，犯僧伽伐尸沙罪。余苾芻知，向未近圓人說，令彼老少共相輕賤。此由未近圓事不忍煩惱，制斯學處。
「若復苾芻，知他苾芻有粗惡罪，向未近圓人說，除眾羯磨，波逸底迦。」
未近圓人者，如上說。言粗罪者，謂初二部及彼方便。此中意顯與淫相應自性方便，是雜染故，名為粗惡。除眾羯磨者，因廣額苾芻、松樹苾芻尼故，世尊制令與羯磨法，告諸俗眾。先問誰能，次作白二羯磨差遣，既得法已，方聽告語。若怖畏彼獨一不能者，應作單白合衆共告，由於一人易為害故。所以須告眾人知者，為遮損減三寶故、為遮破戒惡黨增故、令棄惡友近善友故、又為將護眾人心故、勿彼總謂同惡行故、亦勿總謂諸苾芻等多犯戒行相覆蓋故、又勿令其于白衣舍因斯更作無益事故。若苾芻于彼俗家，他先不知苾芻粗惡罪，為不知想疑，以苾芻粗惡罪而告語者，得波逸底迦。他若先知，為不知想疑而語他者，得惡作罪。此據得法而為其四，若未得法望知不知亦為其四，得罪同前。除與淫慾相應之罪，以余犯事及壞見等而告語他、或於自身有粗惡罪向未近
【現代漢語翻譯】 現代漢語譯本：用恭敬的態度對待經典，莊嚴地陳設香和鮮花。說法之師，如果未經請求就為人說法，會犯越法的罪過。
向未受具足戒的人說他人粗惡罪的學處第七
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『聞者城』）的給孤獨園（Anāthapiṇḍada-ārāma，又稱祇樹給孤獨園，是佛陀在世時重要的弘法場所）時，六群比丘（Chabbaggiya，佛教僧團中的一群惡比丘）中有一位年老的比丘，犯了僧伽伐尸沙罪（Saṃghāvaśeṣa，僅次於波羅夷罪的第二重罪）。其他的比丘知道后，向未受具足戒的人說，使得那位老比丘和年輕比丘互相輕視。這是因為未受具足戒的人不能忍受煩惱，所以制定了這個學處。
『如果比丘，知道其他比丘有粗惡的罪行，向未受具足戒的人說，除非是僧團羯磨（karma，佛教術語，指行動、業力）所允許的，否則犯波逸提迦罪（Pāyantika，一種輕罪）。』
未受具足戒的人，如前面所說。所說的粗惡罪，是指最初的兩個罪部（指波羅夷罪和僧伽伐尸沙罪）以及與它們相關的方便罪。這裡特別指的是與淫慾相應的自性和方便罪，因為它們是雜染的，所以被稱為粗惡。除非是僧團羯磨所允許的，因為廣額比丘（Wide-forehead Bhiksu）和松樹比丘尼（Pine-tree Bhikshuni）的緣故，世尊（Śākyamuni，釋迦牟尼佛）制定了羯磨法，告知那些在家眾。先問誰能勝任，然後進行白二羯磨（ñatti-dutiya-kamma，一種僧團表決程式）來差遣，得到允許后，才能告知。如果害怕獨自一人不能勝任，應該進行單白羯磨（ñatti-kamma，一種僧團表決程式），集合大眾共同告知，因為一個人容易受到傷害。所以需要告知眾人知道的原因是，爲了遮止損減三寶（Triratna，佛、法、僧）的緣故，爲了遮止破戒的惡黨增加的緣故，爲了讓其捨棄惡友親近善友的緣故，又爲了將護眾人的心，不要讓他們都認為比丘是同樣的惡行，也不要讓他們都認為比丘等多人犯戒的行為被掩蓋，又不要讓他們在白衣（在家信徒）的家中因為這件事而做無益的事情。如果比丘在那些在家信徒的家中，他人先前不知道比丘的粗惡罪，因為不知情或者懷疑，而將比丘的粗惡罪告訴他們，會犯波逸提迦罪。如果他人先前知道，因為不知情或者懷疑而告訴他們，會犯惡作罪（dukkata，一種輕微的罪過）。這是根據已經得到羯磨法允許的情況來說的四種情況，如果還沒有得到羯磨法允許，無論知情與否，也有四種情況，所得的罪過與前面相同。除了與淫慾相應的罪過，用其他的犯事以及壞見等來告訴他人，或者自身有粗惡罪向未受具足戒的人說
【English Translation】 English version: Treat the scriptures with reverence, and arrange incense and flowers solemnly. A teacher of the Dharma, if he preaches to others without being asked, commits the offense of transgressing the Dharma.
The Seventh Training Rule on Telling Those Who Have Not Received Full Ordination About the Gross Offenses of Others
The Buddha was in the Jeta Grove (Anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī, an ancient Indian city, meaning 'City of Hearers'). At that time, among the group of six monks (Chabbaggiya, a group of evil monks in the Buddhist Sangha), there was an elderly monk who had committed a Saṃghāvaśeṣa offense (Saṃghāvaśeṣa, the second most serious offense after Pārājika). Other monks, knowing this, told those who had not received full ordination, causing the elderly monk and the young monks to despise each other. This was because those who had not received full ordination could not endure afflictions, so this training rule was established.
'If a monk, knowing that another monk has committed a gross offense, tells those who have not received full ordination, except for a Saṃgha karma (karma, a Buddhist term referring to action and its consequences), he commits a Pāyantika offense (Pāyantika, a minor offense).'
Those who have not received full ordination are as described above. Gross offenses refer to the first two categories of offenses (referring to Pārājika and Saṃghāvaśeṣa) and the offenses related to them. Here, it specifically refers to the nature and means of offenses related to sexual misconduct, because they are defiled, they are called gross offenses. Except for what is permitted by the Saṃgha karma, because of the Wide-forehead Bhiksu and Pine-tree Bhikshuni, the World Honored One (Śākyamuni, Shakyamuni Buddha) established the karma procedure, informing the laypeople. First ask who is capable, then perform the ñatti-dutiya-kamma (a Sangha voting procedure) to dispatch, and only after obtaining permission can they inform. If they are afraid that they cannot do it alone, they should perform a ñatti-kamma (a Sangha voting procedure), gathering the assembly to inform together, because one person is easily harmed. The reason why it is necessary to inform the public is to prevent the reduction of the Three Jewels (Triratna, Buddha, Dharma, Sangha), to prevent the increase of evil parties who break the precepts, to let them abandon bad friends and be close to good friends, and also to protect the minds of the public, so that they do not think that the monks are all the same evil deeds, nor do they think that the monks and others have covered up the behavior of breaking the precepts, and also to prevent them from doing useless things in the homes of laypeople (lay followers) because of this matter. If a monk is in the homes of those lay followers, and others did not know about the monk's gross offense beforehand, because of ignorance or suspicion, and tells them about the monk's gross offense, he commits a Pāyantika offense. If others knew beforehand, and tells them because of ignorance or suspicion, he commits a dukkata offense (dukkata, a minor offense). This refers to the four situations according to the situation where karma has been obtained, if karma has not been obtained, regardless of whether they know or not, there are also four situations, and the offenses obtained are the same as before. Except for offenses related to sexual desire, using other offenses and wrong views to tell others, or if one has a gross offense and tells those who have not received full ordination
圓說、或告他時他不領解、或向苾芻尼說己粗罪者，鹹得惡作。粗罪粗罪想等六句，如前應說。雖得眾法，于已知人有私忿心而向說者，亦得惡作罪。由此應知，出家之人所有言說，皆為利益，不應私忿道說於他。無犯者，謂遍城邑聚落之內，並悉知聞。若他不知作已知想、或見諦人說他，無犯。
實得上人法向未近圓人說學處第八
佛在薜舍離城跋寠末底河側，有諸苾芻先所未得而今得之，以上人法向未近圓者說。其事同前，由求利煩惱，制斯學處。
「若復苾芻，實得上人法，向未近圓人說者，波逸底迦。」
上人法者，義如上說。于中別者，虛實重輕有差別故，前是吐羅，此得惡作；前是惡作，此還惡作。此中犯者，謂實得上人法，向未近圓人說言我得，得波逸底迦。若對非人及癲狂等，並先犯等而向說者，得惡作罪。或為書印，得惡作罪。若苾芻手中執果，他有問言：「仁獲果耶？」意在此果，答言：「得。」者，得惡作罪。意在聖果，答言：「得。」者，得波逸底迦。若對俗人現神通者，得惡作罪。若苾芻尼對大師前現神變者，亦得惡作。無犯者，為顯聖教現希有事，自陳己德、或欲令彼所化有情心調伏故，雖說無罪。
謗回眾利物學處第九
佛在王舍城，時實力子
【現代漢語翻譯】 現代漢語譯本： 如果比丘宣揚他人的過失，或者在他人不理解的時候告訴他，或者向比丘尼說自己的粗罪，都會犯惡作罪。『粗罪粗罪想』等六句，應該像前面說的那樣理解。即使獲得了眾法，如果因為知道某人對自己有私人的怨恨而向其宣說，也會犯惡作罪。由此應該知道，出家之人的所有言說，都是爲了利益他人，不應該因為私人的怨恨而向他人宣說。沒有犯戒的情況是，在整個城鎮或村落里，大家都已經知道這件事。如果他人不知道而自己以為他知道，或者向見諦（dṛṣṭi，證悟真理）之人說，就沒有犯戒。
實得上人法向未近圓人說學處第八
佛陀在薜舍離城（Vaiśālī）跋寠末底河（Bhagumatī）邊，有些比丘先前沒有獲得上人法（uttarimanussadhamma，超凡之法）而現在獲得了，就向上未近圓（avyūha，未受具足戒）的人宣說。這件事和之前的情況類似，因為追求利益的煩惱，制定了這個學處。
『如果任何比丘，確實獲得了上人法，卻向未近圓的人宣說，就犯波逸提迦（pāyantika，一種罪名）。』
上人法，意義如前面所說。其中不同的是，虛實、輕重有差別，前面是偷蘭遮（sthūlātyaya，一種罪名），這裡得惡作罪；前面是惡作罪，這裡還是惡作罪。這裡犯戒的情況是，確實獲得了上人法，卻向未近圓的人說『我得到了』，就犯波逸提迦。如果對非人（amanussa，非人類眾生）以及癲狂之人等，或者先前已經犯戒的人宣說，就得惡作罪。或者寫成文字，得惡作罪。如果比丘手中拿著水果，他人問『你得到水果了嗎？』，如果意指手中的水果，回答『得到』，就得惡作罪。如果意指聖果（ariya-phala，證悟的果位），回答『得到』，就犯波逸提迦。如果對在家俗人顯現神通，得惡作罪。如果比丘尼在大師（mahāsthavira，資深比丘）面前顯現神通，也得惡作罪。沒有犯戒的情況是，爲了顯示聖教而顯現稀有之事，自我陳述功德，或者想要讓被教化有情的心調伏，即使說了也沒有罪。
謗回眾利物學處第九
佛陀在王舍城（Rājagṛha），當時實力子（Saktiputra） English version: If a Bhikṣu proclaims the faults of others, or tells them when they do not understand, or tells a Bhikṣuṇī about his own coarse offenses, he commits a duṣkṛta (a minor offense). The six phrases beginning with 'coarse offense, thought of coarse offense,' should be understood as previously explained. Even if he has attained many dharmas, if he speaks to someone knowing that person harbors personal resentment towards him, he also commits a duṣkṛta. From this, it should be known that all speech of a renunciant should be for the benefit of others, and one should not speak to others out of personal resentment. There is no offense if everyone in the entire town or village already knows about it. If another does not know but one thinks he does, or if one speaks to a dṛṣṭi (one who has seen the truth), there is no offense.
The Eighth Training Rule: Speaking of Superior Human Qualities to One Not Yet Fully Ordained
The Buddha was at Vaiśālī (a city) by the side of the Bhagumatī (a river). There, some Bhikṣus, having newly attained uttarimanussadhamma (superior human qualities) that they had not previously attained, spoke of them to those avyūha (not yet fully ordained). The matter is similar to the previous case; due to the afflictions of seeking gain, this training rule was established.
'If any Bhikṣu, having actually attained uttarimanussadhamma, speaks of it to one not yet fully ordained, it is a pāyantika (an offense requiring confession).'
The meaning of uttarimanussadhamma is as previously explained. The difference here is that there is a difference in truthfulness, weight, and lightness; the former was a sthūlātyaya (a serious offense), here it is a duṣkṛta; the former was a duṣkṛta, here it is also a duṣkṛta. The offense here is that if one has actually attained uttarimanussadhamma, but says to one not yet fully ordained, 'I have attained it,' he commits a pāyantika. If one speaks to amanussa (non-human beings) or the insane, etc., or to one who has previously committed an offense, he commits a duṣkṛta. Or if one writes it down, he commits a duṣkṛta. If a Bhikṣu is holding fruit in his hand, and another asks, 'Have you obtained fruit?', if he means the fruit in his hand, and answers, 'I have,' he commits a duṣkṛta. If he means the ariya-phala (noble fruits of enlightenment), and answers, 'I have,' he commits a pāyantika. If one displays supernatural powers to laypeople, he commits a duṣkṛta. If a Bhikṣuṇī displays supernatural powers in front of a mahāsthavira (senior Bhikṣu), she also commits a duṣkṛta. There is no offense if, in order to display the holy teachings, one shows rare events, declares one's own virtues, or wishes to subdue the minds of those beings being taught, even if one speaks, there is no offense.
The Ninth Training Rule: Slandering and Diverting Common Property
The Buddha was in Rājagṛha (a city). At that time, Saktiputra (a person's name)
【English Translation】 If a Bhikṣu proclaims the faults of others, or tells them when they do not understand, or tells a Bhikṣuṇī about his own coarse offenses, he commits a duṣkṛta (a minor offense). The six phrases beginning with 'coarse offense, thought of coarse offense,' should be understood as previously explained. Even if he has attained many dharmas, if he speaks to someone knowing that person harbors personal resentment towards him, he also commits a duṣkṛta. From this, it should be known that all speech of a renunciant should be for the benefit of others, and one should not speak to others out of personal resentment. There is no offense if everyone in the entire town or village already knows about it. If another does not know but one thinks he does, or if one speaks to a dṛṣṭi (one who has seen the truth), there is no offense. The Eighth Training Rule: Speaking of Superior Human Qualities to One Not Yet Fully Ordained The Buddha was at Vaiśālī (a city) by the side of the Bhagumatī (a river). There, some Bhikṣus, having newly attained uttarimanussadhamma (superior human qualities) that they had not previously attained, spoke of them to those avyūha (not yet fully ordained). The matter is similar to the previous case; due to the afflictions of seeking gain, this training rule was established. 'If any Bhikṣu, having actually attained uttarimanussadhamma, speaks of it to one not yet fully ordained, it is a pāyantika (an offense requiring confession).' The meaning of uttarimanussadhamma is as previously explained. The difference here is that there is a difference in truthfulness, weight, and lightness; the former was a sthūlātyaya (a serious offense), here it is a duṣkṛta; the former was a duṣkṛta, here it is also a duṣkṛta. The offense here is that if one has actually attained uttarimanussadhamma, but says to one not yet fully ordained, 'I have attained it,' he commits a pāyantika. If one speaks to amanussa (non-human beings) or the insane, etc., or to one who has previously committed an offense, he commits a duṣkṛta. Or if one writes it down, he commits a duṣkṛta. If a Bhikṣu is holding fruit in his hand, and another asks, 'Have you obtained fruit?', if he means the fruit in his hand, and answers, 'I have,' he commits a duṣkṛta. If he means the ariya-phala (noble fruits of enlightenment), and answers, 'I have,' he commits a pāyantika. If one displays supernatural powers to laypeople, he commits a duṣkṛta. If a Bhikṣuṇī displays supernatural powers in front of a mahāsthavira (senior Bhikṣu), she also commits a duṣkṛta. There is no offense if, in order to display the holy teachings, one shows rare events, declares one's own virtues, or wishes to subdue the minds of those beings being taught, even if one speaks, there is no offense. The Ninth Training Rule: Slandering and Diverting Common Property The Buddha was in Rājagṛha (a city). At that time, Saktiputra (a person's name)
為眾營務三衣破壞，世尊因聽羯磨與衣。時蜜呾羅、步弭迦二人，宿世已來，與實力子常有怨嫌，遂便惱謗。諸苾芻眾因起諍事不忍煩惱，制斯學處。
「若復苾芻，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。」
言先同心許者，謂己情和同所作事。隨親厚者，謂阿遮利耶、鄔波馱耶、共住門人。利物者，衣也，據緣起說；通言利物，亦攝於食。與者，謂不與眾與余別人。此中犯者，不回不回想疑，波逸底迦。回作不回想疑，得惡作罪。無犯者，回及不回而作回想。
輕呵戒學處第十
佛在室羅伐城給孤獨園，時六眾苾芻半月半月聽波羅底木叉，聞說波羅市迦時默然而住，聞說僧伽伐尸沙等便生不忍，出言輕毀。因波羅底木叉事慢法煩惱，制斯學處。
「若復苾芻，半月半月說戒經時，作如是語：『具壽！何用說此小隨小學處為？說是戒時，令諸苾芻心生惡作惱悔懷憂。』若作如是輕呵戒者，波逸底迦。」
言半月者，謂半月半月也。說戒經時者，謂從四波羅市迦，終至七滅諍法，亦是總攝諸事及雜碎等所有學處。言何用者，是輕呵相，由數犯罪，聞說罪時情生不喜，遂即輕呵。言小隨小者，謂下三部。言學處者，謂是三學所住之處，名為學處
【現代漢語翻譯】 現代漢語譯本 為大眾處理事務時，損壞了三衣（佛教僧侶所穿的三種袈裟），世尊因此允許通過羯磨（一種佛教儀式）來分發衣物。當時，蜜呾羅（Mitra，朋友）和步弭迦（Bhumika，土地神）二人，因為前世的恩怨，一直對實力子（名字）懷有怨恨，於是就進行誹謗。眾比丘（bhiksu，佛教出家人）因為這件事爭吵不休，不願因此煩惱，所以制定了這個學處（戒條）。 『如果某個比丘，事先同意將僧團的利益給予某人，之後又說：『各位具壽（對出家人的尊稱）將僧團的利益，因為親疏關係而轉送給其他人。』，此比丘犯波逸底迦（payattika，一種罪名）。』 『事先同意』是指自己情願同意所做的事情。『隨親厚』是指阿遮利耶（acariya，導師）、鄔波馱耶（upadhyaya，親教師）、以及共同居住的門人。『利物』指的是衣物，這是根據事件的起因來說的；廣義上說，『利物』也包括食物。『與』是指不給予僧團，而給予其他人。在這種情況下，如果犯戒者不歸還，或者不打算歸還，或者心存疑慮，就犯波逸底迦罪。如果歸還了，但心裡不打算歸還，或者心存疑慮，就犯惡作罪。沒有犯戒的情況是，歸還了，或者不歸還，但心裡想著歸還。 輕呵戒學處第十 佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana Anathapindika-arama），當時六眾比丘（六個行為不端的比丘）每月兩次聽波羅底木叉（pratimoksa，戒律），聽到說波羅市迦（parajika，四重罪）時就沉默不語，聽到說僧伽伐尸沙（samghavasessa，僧殘罪）等罪名時就感到不耐煩，出言輕視譭謗。因為波羅底木叉的事情，生起傲慢之心，對佛法感到煩惱，所以制定了這個學處。 『如果某個比丘，在每月兩次誦戒經時，說這樣的話：『各位具壽！何必說這些小小的、次要的學處呢？』說這些戒律時，只會讓比丘們心中產生後悔、懊惱和憂愁。』如果有人這樣輕視戒律，就犯波逸底迦罪。』 『半月』是指每月兩次。『說戒經時』是指從四波羅市迦開始，到七滅諍法結束，也包括總攝的各種事情以及瑣碎的等等所有學處。『何用』是輕視的意思，因為多次犯戒，聽到說罪時心裡不高興，於是就輕視戒律。『小隨小』是指下三部（指比丘尼戒、沙彌戒等）。『學處』是指三學（戒、定、慧）所依止的地方，稱為學處。
【English Translation】 English version When managing affairs for the Sangha (community), the three robes (tricivara, the three pieces of clothing worn by Buddhist monks) were damaged, so the World Honored One (Bhagavan, the Buddha) allowed the distribution of robes through Karma (kamma, a type of Buddhist ritual). At that time, Mitra (friend) and Bhumika (earth deity), due to past grievances, harbored resentment towards Silaputra (name), and thus slandered him. The Bhiksus (bhikkhu, Buddhist monks) were constantly arguing about this matter and did not want to be bothered by it, so they established this training precept (sikkha, rule of conduct). 'If a Bhiksu, having previously agreed to give something belonging to the Sangha to someone, later says: 'Venerable ones (ayasma, an honorific title for monks), due to favoritism, are transferring the Sangha's property to others,' that Bhiksu commits a Payattika (pacittiya, an offense requiring confession).' 'Previously agreed' means that one willingly agreed to the matter. 'Due to favoritism' refers to the Acariya (teacher), Upadhyaya (preceptor), and fellow residents. 'Property' refers to robes, according to the origin of the incident; broadly speaking, 'property' also includes food. 'Giving' means not giving to the Sangha, but giving to someone else. In this case, if the offender does not return the item, or does not intend to return it, or has doubts, he commits a Payattika offense. If he returns it, but does not intend to return it in his heart, or has doubts, he commits a Dukkhata offense (dukkata, an offense of wrong-doing). There is no offense if he returns it, or does not return it, but intends to return it in his heart. The Tenth Training Precept on Disparaging the Precepts The Buddha was in the Jetavana Anathapindika-arama (Jeta Grove) in Sravasti (Savatthi). At that time, the group of six Bhiksus (the group of six unruly monks) listened to the Pratimoksa (code of monastic rules) twice a month. When they heard the Parajika (defeat, the four gravest offenses) being recited, they remained silent. When they heard the Samghavasessa (formal meeting, offenses requiring a meeting of the Sangha) and other offenses being recited, they became impatient and spoke disparagingly. Because of the Pratimoksa, they became arrogant and annoyed with the Dharma (teachings), so this training precept was established. 'If a Bhiksu, during the recitation of the precepts twice a month, says such words: 'Venerable ones! What is the use of reciting these minor and lesser training precepts?' Reciting these precepts only causes Bhiksus to feel regret, remorse, and sorrow in their hearts.' If someone disparages the precepts in this way, he commits a Payattika offense.' 'Twice a month' means twice a month. 'During the recitation of the precepts' refers to the recitation from the four Parajikas to the seven Adhikaranasamatha Dharmas (rules for settling disputes), and also includes all the summarized matters and trivial matters of all the training precepts. 'What is the use' is a sign of disparagement, because of repeatedly committing offenses, they are unhappy when they hear the offenses being recited, and thus disparage the precepts. 'Minor and lesser' refers to the lower three sections (referring to the Bhiksuni precepts, Sramanera precepts, etc.). 'Training precept' refers to the place where the three learnings (sila, samadhi, prajna - morality, concentration, wisdom) reside, and is called a training precept.
。心生惡作者，于愛非愛、應作不作，心生悔恨，名為惡作。由惡作故熱惱害心，名為惱悔。情生憂戚，故曰懷憂。作是呵時，便得墮罪。若於十七事、尼陀那、目得迦處、增五、增六、增十六、摩納毗迦處，及於余經與毗柰耶相應之事而輕呵者，皆波逸底迦。若不與此毗柰耶相應經教而輕呵者，得惡作罪。若令苾芻尼等生惡作者，並得惡作。知他實無惡作等事，作無惡作等想疑，六句咸皆有犯。無犯者，據自實心發言陳說。◎
第二攝頌曰：
種子輕惱教， 安床草蓐牽， 強住脫腳床， 澆草應三二。
壞生種學處第十一
佛在室羅伐城給孤獨園，時有苾芻先是工師，為造寺故遂便斬伐近天神堂形勝大樹。時樹天神即于其夜詣世尊所，具陳上事。世尊知時安慰神已，告諸苾芻：「汝等不應斫伐樹木。若營事苾芻須伐樹時，去七八日，應于樹下作曼荼羅、讀誦三啟經，次應為作佈施咒愿。又說十不善道是墜落因，修十善業獲解脫果。復應告曰：『此樹若有天神居者，應向余處，今為僧伽所須、或作窣睹波。』作此告已，方可伐之。若有異相現者，更應為贊陀那功德毀慳吝業，仍現變怪更不得伐。」又六眾苾芻手自誅伐草木，外道俗人見生譏嫌，無悲愍心損生住宅。因種子及鬼神村事以
【現代漢語翻譯】 現代漢語譯本：心中產生惡行，對於應該喜愛的事物不喜愛，對於應該做的事情不做，心中產生後悔和怨恨，這叫做『惡作』（dukkata, 不好的行為）。由於『惡作』的緣故，產生熱惱而傷害內心，這叫做『惱悔』（kukkritya, 後悔）。心中產生憂愁和悲傷，所以叫做『懷憂』。做出這種呵斥的行為，就會犯下墮罪。如果在十七事、尼陀那（nidana, 緣起）、目得迦處（matrika, 本母）、增五、增六、增十六、摩納毗迦處（manavika, 人），以及其他與毗奈耶（vinaya, 戒律）相應的事件中輕率地呵斥，都會犯下波逸提迦（pacittiya, 輕罪）。如果不符合毗奈耶的經教而輕率地呵斥，就會犯下『惡作』罪。如果使比丘尼等產生『惡作』，也會犯下『惡作』罪。明知他人實際上沒有『惡作』等事，卻產生沒有『惡作』等的想法或懷疑，這六種情況都會有犯戒。沒有犯戒的情況是，根據自己真實的內心發言陳述。 第二攝頌說： 『種子輕惱教，安床草蓐牽，強住脫腳床，澆草應三二。』 壞生種學處第十一 佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana）時，當時有一位比丘（bhikkhu），先前是工匠，爲了建造寺廟的緣故，就砍伐了靠近天神住所的形貌優美的大樹。當時樹上的天神就在當天晚上來到世尊（Buddha）處，詳細陳述了這件事。世尊知道情況后，安慰了天神，然後告訴各位比丘：『你們不應該砍伐樹木。如果負責營建的比丘需要砍伐樹木時，應該提前七八天，在樹下設定曼荼羅（mandala, 壇場），讀誦三啟經，然後應該為樹木做佈施咒愿。』又宣說十不善道是墮落的原因，修習十善業可以獲得解脫的果報。還應該告訴樹神：『這棵樹如果有天神居住，應該遷移到其他地方，現在因為僧伽（sangha, 僧團）的需要，或者要建造窣堵波（stupa, 佛塔）。』做了這些告知后，才可以砍伐樹木。如果出現異常的現象，更應該讚歎禪陀那（candana, 旃檀）的功德，毀壞慳吝的行為，如果仍然出現變異怪象，就更不可以砍伐。』又有六眾比丘親手砍伐草木，外道俗人看見后產生譏諷和嫌惡，認為他們沒有悲憫之心，損害了生物的住所。因為種子以及鬼神村落的事情，以
【English Translation】 English version: When evil arises in the mind, disliking what should be liked, and not doing what should be done, regret and remorse arise in the mind, this is called 'Dukkata' (bad action). Because of 'Dukkata', heat and vexation arise, harming the mind, this is called 'Kukkritya' (remorse). When sorrow and grief arise in the mind, it is called 'Harboring Sorrow'. Making such a rebuke will result in committing an offense leading to downfall. If one lightly rebukes in the seventeen matters, Nidana (origin), Matrika (matrix), increasing by five, increasing by six, increasing by sixteen, Manavika (human), and other matters corresponding to the Vinaya (discipline), one commits a Pacittiya (minor offense). If one lightly rebukes teachings that do not correspond to this Vinaya, one commits a 'Dukkata' offense. If one causes bhikkhunis (nuns) to have 'Dukkata', one also commits 'Dukkata'. Knowing that others actually have no 'Dukkata' etc., but having thoughts or doubts of no 'Dukkata' etc., all six situations are offenses. There is no offense when speaking and stating according to one's true heart. The second summary verse says: 'Seeds, light annoyance, teaching, setting up a bed, grass mat, pulling, forcing to stay, bed with detached legs, watering grass should be three or two.' The Eleventh Training Rule on Destroying Growing Seeds The Buddha was in Jeta Grove in Sravasti. At that time, there was a bhikkhu (monk) who was formerly a craftsman. For the sake of building a monastery, he cut down a large, beautiful tree near the dwelling of a deva (deity). That night, the deva of the tree went to the Buddha and described the matter in detail. Knowing the situation, the Buddha comforted the deva and told the bhikkhus: 'You should not cut down trees. If a bhikkhu in charge of construction needs to cut down a tree, he should set up a mandala (sacred enclosure) under the tree seven or eight days in advance, recite the Threefold Request Sutra, and then make offerings and wishes for the tree.' He also explained that the ten unwholesome paths are the cause of downfall, and practicing the ten wholesome actions can attain the fruit of liberation. He should also tell the tree deva: 'If there is a deva living in this tree, he should move to another place, because the sangha (community) needs it, or to build a stupa (reliquary).' Only after making these announcements can the tree be cut down. If unusual phenomena appear, one should praise the merits of candana (sandalwood) and destroy miserliness. If strange phenomena still appear, the tree must not be cut down.' Furthermore, the six group bhikkhus personally cut down grass and trees. Outsiders saw this and were critical and disgusted, thinking that they had no compassion and damaged the dwellings of living beings. Because of matters concerning seeds and ghost villages, with
譏嫌，無悲煩惱，制斯學處。
「若復苾芻，自壞種子有情村，及令他壞者，波逸底迦。」
言種子村者，種子之村，名種子村，村是聚義。種子不同有其五種：一者根種，謂香附子及姜芋等，因根生故。二者莖種，謂菩提樹及石榴等，因莖生故。三者節種，謂甘蔗竹等，因節生故。四者開裂種，謂桃杏豆等，種子開裂芽乃生故。五者異子種，謂穀麥等異類諸子是也。又釋，穀麥等亦因開裂方乃生芽，是開裂種攝。其異子種者，如因牛角能生荻等、或因羊毛而生青稊，于牛糞聚生青蓮華，從異類生，名異子種；或雲子子種，從子生故。言有情村者，謂是林薄諸有鬼神鳥獸等稟生命者托之而住，猶若人村。言有情者，謂諸禽獸、蚊䗈、蛇蝎及蜂蟻等。言及令他壞者，壞是拗拉拔掘斬截摧傷之總名也。若苾芻于諸種子及生草木，有種子生草木想或復生疑，而以刀爪及持磚石、水火、杵木、灰汁、沸湯、或是水生出令乾死、或牽柴所損、或經行處以足踏傷，隨以何緣、或自或他，故為壞損者，皆得本罪。若不傷者，得惡作罪。若於前境別別損壞，隨有所損，皆得墮罪；于多方便皆得惡作。若以一方便壞多種者，得一惡作、得多本罪。若多方便損一種者，翻上應知。于余學處望境望心論因果罪，準此應說。若樹葉
【現代漢語翻譯】 現代漢語譯本：
避免譏諷嫌疑，杜絕悲傷煩惱，制定此項學處（戒條）。 『如果再有比丘，親自毀壞有種子的有情村落，或者教唆他人毀壞的，犯波逸提迦罪。』 所說的『種子村』，是指有種子的村落，稱為種子村，『村』是聚集的意思。種子不同，有五種：第一種是根種，比如香附子以及姜芋等，因為從根部生長。第二種是莖種，比如菩提樹以及石榴等，因為從莖部生長。第三種是節種，比如甘蔗竹子等，因為從節部生長。第四種是開裂種，比如桃杏豆子等，種子開裂后才發芽生長。第五種是異子種，比如穀麥等不同種類的種子。 又解釋說，穀麥等也因為開裂才能發芽，所以也屬於開裂種。所說的異子種，比如因為牛角能生長出荻草等，或者因為羊毛而生長出青稊，在牛糞堆里生長出青蓮花，從不同種類的事物中生長出來，稱為異子種；或者稱為子子種，因為從種子生長出來。所說的『有情村』，是指林地草叢等，有鬼神鳥獸等有生命的東西寄託居住的地方，就像人類的村落一樣。所說的『有情』，是指各種禽獸、蚊虻、蛇蝎以及蜜蜂螞蟻等。 所說的『以及教唆他人毀壞的』，『毀壞』是拗斷、拉扯、拔起、挖掘、斬斷、截斷、摧毀、傷害的總稱。如果比丘對於各種種子以及生長的草木，有種子生草木的想法或者產生懷疑，而用刀、爪子，或者拿著磚頭石頭、用水火、杵木、灰汁、沸水，或者把水生的植物從水中取出使之枯萎，或者被拉柴草所損壞，或者在經行的地方用腳踩傷，無論用什麼方法，或者自己做或者教唆他人做，故意進行毀壞的，都犯根本罪。如果沒有造成傷害，犯惡作罪。如果在之前的境界中分別進行損壞，無論損壞了什麼，都犯墮罪；對於多種方法都犯惡作罪。如果用一種方法毀壞多種東西，得一個惡作罪，得多個根本罪。如果用多種方法損壞一種東西，反過來推斷就知道了。對於其他的學處，根據所面對的境界和內心的想法來論定因果罪，可以參照這個來理解。如果是樹葉……
【English Translation】 English version:
To avoid criticism and suspicion, to eliminate sorrow and vexation, this precept is established. 『Furthermore, if a Bhikshu personally destroys a sentient village with seeds, or instructs others to destroy it, he commits a Payantika offense.』 The so-called 『seed village』 refers to a village with seeds, called a seed village. 『Village』 means a gathering. Seeds are different, and there are five types: The first is root seeds, such as Cyperus rotundus (xiang fu zi) and ginger and taro, because they grow from the roots. The second is stem seeds, such as the Bodhi tree and pomegranate, because they grow from the stems. The third is node seeds, such as sugarcane and bamboo, because they grow from the nodes. The fourth is splitting seeds, such as peaches, apricots, and beans, because the seeds split open before sprouting. The fifth is heterogeneous seeds, such as grains and wheat, which are different kinds of seeds. Another explanation is that grains and wheat also sprout because they split open, so they also belong to the splitting seed category. The so-called heterogeneous seeds are, for example, when Dichanthium (di cao) can grow from a cow's horn, or when green foxtail millet (qing ti) grows from sheep's wool, or when a blue lotus flower grows from a pile of cow dung, growing from different kinds of things, called heterogeneous seeds; or called seed-seed seeds, because they grow from seeds. The so-called 『sentient village』 refers to woodlands and thickets where sentient beings such as ghosts, spirits, birds, and beasts rely on to live, just like human villages. The so-called 『sentient beings』 refers to various birds and beasts, mosquitoes, gadflies, snakes, scorpions, bees, ants, etc. The so-called 『and instructs others to destroy it,』 『destroy』 is a general term for breaking, pulling, uprooting, digging, cutting, severing, destroying, and harming. If a Bhikshu has the thought or suspicion of seeds growing into plants for various seeds and growing plants, and uses knives, claws, or holds bricks and stones, uses water and fire, pestles and wood, ash lye, boiling water, or takes aquatic plants out of the water to wither them, or is damaged by pulling firewood, or steps on them in the place of walking meditation, no matter what method is used, whether done by oneself or by instructing others, intentionally destroying them, all commit the fundamental offense. If no harm is done, an offense of wrong-doing is committed. If damage is done separately in the previous state, whatever is damaged, a Payantika offense is committed; for multiple methods, an offense of wrong-doing is committed. If one method is used to destroy multiple things, one offense of wrong-doing is obtained, and multiple fundamental offenses are obtained. If multiple methods are used to damage one thing, the reverse inference should be known. For other precepts, the cause and effect of offenses are discussed based on the state faced and the thoughts in the mind, and this can be used as a reference for understanding. If it is a leaf...
新生及皴朽皮、若華已開、或萎黃葉、或成熟果，損落此者，皆得惡作。若活根、若青葉、若生皮、華未開果未熟者，皆得本罪。若青苔浮萍等水中搖動，鹹得惡作；舉出水時，便得本罪。若地磚石有綠苔生蛇蓋菌等而損壞者、或竿笐瓶衣生白醭而受用損動者，鹹得惡作。令他拂凈者，無犯。諸有情村有生命居者，隨損得罪。窠未生卵、或時毈壞，除者無犯。若欲移諸生命者，應極詳審勿令傷損。若行動時，及有牽曳、傾瀉湯水並灑掃時無損害心，雖損無犯。
然諸根種及以果菜，應合凈者，先作凈已後方食用。凈法有五種：火凈、刀凈、蔫凈、鳥凈、爪凈。又有五凈：墮破凈、拔出凈、捩斷凈、擘破凈、非種凈。若蒲萄瓜果總為一聚，於三四處以火拄之，此便為凈。若刀爪，一一皆須別凈。又生種中但有損者，此即是凈。然于種中有不熟種，被蒸煮已食皆非犯。若苾芻自將刀等而作凈者，食時無犯，不凈得墮罪。若以火凈，有自煮過。然于不凈地中，又有內煮，並不應食。使他凈時，內煮同自。若涉險途無未近圓者，及饑儉世，不凈非犯。
嫌毀輕賤學處第十二
佛在王舍城，時實力子大眾差分臥具並知食次，時蜜[口*(臼/工)]羅、步弭迦兄弟二人數行誹謗。雖知大眾秉法呵責，仍猶對面
【現代漢語翻譯】 現代漢語譯本： 新生長的嫩芽和粗糙老化的樹皮，以及含苞待放的花朵、枯萎發黃的葉子或成熟的果實，如果損壞了這些，都犯惡作罪（Dukkata，一種輕微的違戒）。如果是活著的根、綠色的葉子、新生的樹皮、未開放的花朵或未成熟的果實，損壞了這些，則犯本罪（根本罪，指較重的違戒）。如果青苔、浮萍等在水中搖動，都犯惡作罪；如果將它們從水中撈出，就犯本罪。如果地磚石上有綠苔、蛇蓋菌等生長並損壞了它們，或者竹竿、瓶子、衣服上生了白黴而受用時損壞了它們，都犯惡作罪。如果讓別人拂拭乾凈，則不犯戒。凡是有情眾生居住的村落，損壞了其中的生命，就隨所損而得罪。鳥巢中沒有卵，或者有時損壞了鳥巢，移除它們的人不犯戒。如果要移動這些生命，應該極其仔細小心，不要讓它們受到傷害。如果在行走時，以及牽拉、傾倒湯水或灑掃時沒有損害的心，即使造成了損害也不犯戒。
然而，對於各種根莖、種子以及水果蔬菜，應該使其成為清凈的，先使其清凈之後才能食用。使其清凈的方法有五種：火凈、刀凈、蔫凈、鳥凈、爪凈。又有五種清凈：墮破凈、拔出凈、捩斷凈、擘破凈、非種凈。如果葡萄瓜果總共聚在一起，在三四個地方用火燒一下，這就成為清凈的。如果是用刀或爪，每一樣都必須分別使其清凈。又在生種中只要有損壞的，這就是清凈的。然而在種子中有不成熟的種子，被蒸煮后食用都不犯戒。如果比丘（Bhiksu，佛教出家男眾）自己拿著刀等工具來使其清凈，食用時就不犯戒，不清凈則得墮罪（Payantika，一種較輕的罪）。如果是用火使其清凈，有自己煮過的。然而在不乾淨的地方，又有在裡面煮的，都不應該食用。使別人使其清凈時，在裡面煮的和自己煮的一樣。如果經過危險的道路沒有未受具足戒者（指沙彌等），以及遇到饑荒的年代，不清凈也不犯戒。
嫌毀輕賤學處第十二
佛陀（Buddha）在王舍城（Rajagrha），當時實力子（Saktiputra）大眾分配臥具並安排用餐次序，當時蜜[口*(臼/工)]羅（Madhukullaka）、步弭迦（Bhumika）兄弟二人屢次誹謗。雖然知道大眾依據佛法呵責，仍然當面誹謗。
【English Translation】 English version: Newly grown sprouts and rough, aged bark, as well as budding flowers, withered yellow leaves, or ripe fruits—damaging these incurs a Dukkata offense (a minor transgression). If it's a living root, green leaves, new bark, unopened flowers, or unripe fruits, damaging these incurs the original offense (a fundamental offense, referring to a more serious transgression). If moss, duckweed, and the like are swaying in the water, all incur a Dukkata offense; if they are taken out of the water, the original offense is incurred. If green moss, snake-cap mushrooms, etc., grow on floor tiles or stones and damage them, or if white mold grows on bamboo poles, bottles, or clothing and damages their usability, all incur a Dukkata offense. If one has someone else wipe them clean, there is no offense. In villages where sentient beings reside, damaging life incurs an offense commensurate with the damage. If there are no eggs in a nest, or if the nest is sometimes damaged, removing it incurs no offense. If one wishes to move these living beings, one should be extremely careful not to cause them harm. If, while walking, pulling, pouring hot water, or sweeping, there is no intention to harm, even if damage occurs, there is no offense.
However, for various roots, seeds, and fruits and vegetables, they should be made pure; only after they are made pure can they be eaten. There are five methods of purification: fire purification, knife purification, withering purification, bird purification, and nail purification. There are also five purifications: fallen and broken purification, pulled-out purification, twisted-off purification, split-open purification, and non-seed purification. If grapes and melons are gathered together, scorching them in three or four places with fire makes them pure. If using a knife or nails, each item must be purified separately. Furthermore, among raw seeds, if there is any damage, that is purification. However, among seeds, if there are unripe seeds, eating them after being steamed or boiled incurs no offense. If a Bhiksu (Buddhist monk) uses a knife or other tool to purify them himself, there is no offense when eating; impurity incurs a Payantika offense (a lighter offense). If using fire for purification, having cooked it oneself, and if it is cooked in an unclean place, one should not eat it. When having someone else purify it, cooking it inside is the same as doing it oneself. If traveling on a dangerous road without someone who has not received full ordination (referring to novices, etc.), and in times of famine, impurity incurs no offense.
Chapter Twelve: Offenses Related to Disparaging and Belittling the Training
The Buddha was in Rajagrha (王舍城), at that time, the Saktiputra (實力子) assembly was distributing bedding and arranging the order of meals, at that time, the two brothers Madhukullaka (蜜[口*(臼/工)]羅) and Bhumika (步弭迦) repeatedly slandered. Although they knew that the assembly was rebuking them according to the Dharma, they still slandered them face to face.
輕毀，又作方便譏刺之言。由輕毀事，輕毀煩惱，制斯學處。
「若復苾芻，嫌毀輕賤苾芻者，波逸底迦。」
言嫌毀者，謂譭謗他，或時對面、或在私屏。此中對面生過者，若有苾芻被眾差已，輒于其人為嫌毀者，應作白四呵責。既得法已，于彼十二種人被眾差者，若對若背為嫌毀者，鹹得墮罪。若眾未作呵責法時，為輕毀者但得惡作。若於惡人作惡人想而嫌毀者，無犯。若惡人作非惡人想疑，對面嫌毀者，得突色訖里多罪。若於善人作善人想疑，嫌毀者，得波逸底迦。善人惡人想者，無犯。若托傍生而興譏謗、或對不解方言者，有人無人想、或復翻此、或所對境無清凈苾芻者，皆惡作罪。
違惱言教學處第十三
佛在憍閃毗國瞿師羅園，時闡陀苾芻既犯罪已，諸苾芻勸令改悔，便說異言惱亂于眾。苾芻應正教誨作白四羯磨呵責。若默而惱者，亦秉法呵責。雖得眾法仍不改者，若語若默、或兩俱為，由違惱事輕毀煩惱，制斯學處。
「若復苾芻，違惱言教者，波逸底迦。」
言違惱言教者，謂諸苾芻如法教時，此是應作、此不應作，既聞語已遂便違教，出不忍言、或時默然而不應答。如有苾芻問苾芻言：「爾見如是相貌苾芻及俗男女不？」便作惱心而答之曰：「如此之人我不
【現代漢語翻譯】 現代漢語譯本：
此戒是關於輕毀（輕視和誹謗）他人，又作方便譏刺之言（用委婉的方式諷刺）。由於輕毀的行為，以及輕毀帶來的煩惱，因此制定了這條戒律。
『如果又有比丘，嫌棄、譭謗、輕賤其他比丘，犯波逸提迦罪。』
所說的『嫌毀』，是指譭謗他人，有時當面，有時在私下。其中當面嫌毀產生罪過的，如果某個比丘被僧團委派后，就對他進行嫌棄和譭謗，應當進行白四羯磨呵責。已經依法得到呵責后，對於那十二種被僧團委派的人，無論是當面還是背後進行嫌棄和譭謗，都犯墮罪。如果僧團還沒有進行呵責時，進行輕毀的，只犯惡作罪。如果對比丘以惡人的想法而嫌毀，不犯戒。如果對比丘以非惡人的想法懷疑，當面嫌毀，犯突色訖里多罪。如果對比丘以善人的想法懷疑，嫌毀，犯波逸提迦罪。對比丘以惡人的想法，不犯戒。如果借用傍生（動物）來譏諷誹謗，或者對著聽不懂方言的人，以有人或無人的想法，或者反過來，或者所面對的對象沒有清凈的比丘，都犯惡作罪。
違惱言教學處第十三
佛陀在憍閃毗國（Kauśāmbī）的瞿師羅園（Ghoṣira Park），當時闡陀比丘（Chanda）已經犯了戒，眾比丘勸他懺悔，他卻說出一些奇怪的話來擾亂大眾。比丘們應該如法教誨，並進行白四羯磨呵責。如果默不作聲地擾亂，也應該依法呵責。即使經過僧團的如法處理仍然不悔改，無論是說話還是沉默，或者兩者都有，由於違背和惱亂的行為以及輕毀帶來的煩惱，因此制定了這條戒律。
『如果又有比丘，違背惱亂言教，犯波逸提迦罪。』
所說的『違惱言教』，是指眾比丘如法教導時，告訴他什麼是應該做的，什麼是不應該做的，聽了之後就違背教導，說出不忍聽的話，或者沉默不語不回答。如果有比丘問另一個比丘：『你有沒有看到某個相貌的比丘以及俗家男女？』他心懷惱怒地回答說：『我不認識這樣的人。』
【English Translation】 English version:
This precept concerns disparagement, also expressed as subtle mockery. This disciplinary rule was established due to the act of disparagement and the afflictions it causes.
'If any bhikkhu should disparage or belittle another bhikkhu, it is a pācittiya.'
The term 'disparagement' refers to slandering others, sometimes face-to-face, sometimes in private. Among these, causing offense face-to-face incurs a penalty. If a bhikkhu, after being appointed by the Sangha, then disparages or belittles that person, a formal act of censure (white four-kamma) should be carried out. Once the censure has been lawfully enacted, disparaging or belittling any of the twelve types of individuals appointed by the Sangha, whether to their face or behind their back, constitutes an offense. If the Sangha has not yet carried out the act of censure, the act of disparagement only incurs a dukkata offense. If one disparages a bhikkhu thinking of him as an evil person, there is no offense. If one suspects a bhikkhu of being evil but thinks of him as not evil, disparaging him face-to-face incurs a thullaccaya offense. If one suspects a bhikkhu of being good and disparages him, it is a pācittiya. Thinking of a bhikkhu as evil, there is no offense. If one uses animals as a metaphor to mock or slander, or speaks to someone who does not understand the local language, thinking of them as present or absent, or vice versa, or if the person being addressed is not a pure bhikkhu, all these incur a dukkata offense.
The Thirteenth Training Rule on Upsetting and Annoying Speech
The Buddha was at Ghosira Park (Ghoṣira Park) in Kauśāmbī (Kauśāmbī). At that time, the bhikkhu Chanda (Chanda) had already committed an offense. The bhikkhus advised him to repent, but he spoke strange words to disturb the assembly. The bhikkhus should properly instruct him and carry out a white four-kamma act of censure. If he disturbs by remaining silent, he should also be censured according to the law. Even if he has undergone the Sangha's lawful procedure and still does not repent, whether speaking or silent, or both, this disciplinary rule was established due to the act of upsetting and annoying and the afflictions it causes.
'If any bhikkhu should upset or annoy with speech, it is a pācittiya.'
The term 'upsetting and annoying speech' refers to when bhikkhus are being taught according to the Dharma, being told what should be done and what should not be done. After hearing this, they disobey the teaching, utter unbearable words, or remain silent and do not respond. If a bhikkhu asks another bhikkhu, 'Have you seen a bhikkhu of such and such appearance, along with laymen and laywomen?' he answers with annoyance, saying, 'I do not know such a person.'
曾見，但見兩腳從此而去。」或時默惱，皆得墮罪。如是乃至片有惱心，詭誑異說、或時默然，若對僧伽及清凈苾芻違惱教時，鹹得墮罪。或他問時先語后默者，得惡作罪。若於僧伽及尊重類稱理之教，垢心違惱亦得墮罪。非稱理教作違惱言，得惡作罪。僧伽教敕遣作此事為彼事者，亦得墮罪。于稱理教稱理想疑，違皆墮罪。不稱理教作稱理想疑，得惡作。若稱理教作不稱理想，雖違無犯。若對不解語人而違惱者，亦惡作罪。若違惱賊教者，得惡作罪。如賊遣苾芻于阿蘭若為我作食。佛言：「應可為辦。若不能者移處去。若住者得惡作。」有教須違，謂非理虛誑所有言說。有教須為舍受，謂彼非理帶瞋而言。有教應反開悟，謂非理不瞋言。有教當如說行，謂有犯令悔言。有教須順從，謂令持戒言。若差知眾事，以垢噁心，應作不作、不應作而作，皆得墮罪。若無垢心，得惡作罪。若口雖不語身惱他時，遣去不去、不遣去而去、喚來不來、不喚而來，有垢心無垢心，並同前墮罪，及以惡作。不犯者，若苾芻見有獵人逐獐鹿等，從邊走過，彼來問時應作是語：「時寒可應向火、毒熱可飲冷水。」若問不休，應自看指甲而報彼云：「諾佉缽奢弭。」或看太虛而報彼云：「納婆缽奢弭。」或於四方周遍觀已，作如是念：「一切
諸行皆無有我亦無有情。」然後報云：「我實不見有一有情。」此皆無犯。若口有病含藥不言者無犯。
不舉敷具學處第十四
佛在室羅伐城給孤獨園，時諸苾芻在空露地安僧敷具，棄而出去。是時世尊見天欲雨手自舉置，因臥具事由輕心不取舉煩惱，制斯學處。
「若復苾芻，于露地處安僧敷具及諸床座，去時不自舉、不教人舉，若有苾芻不囑授，除余緣故，波逸底迦。」
言僧伽者，有六種僧伽：一、四人僧伽；二、過此僧伽；三、現前僧伽；四、四方僧伽；五、主僧伽；六、客僧伽。此中僧伽謂四方僧伽。言敷具者，謂床座被褥枕囊小褥等。言床座者，謂除非法高大床座，此非苾芻所應受用。若坐臥者，得惡作罪。若俗人舍，為愍施主坐臥無犯。床有多種：謂旋腳小床、踞坐繩床、眠臥繩床。褥謂臥褥，長四肘闊二肘，四邊縫合貯以毛絮。毛謂羊毛。絮謂木綿、荻苔、劫貝、蒲薹、雜絮並故破物、或糞掃衣，以如是物內在褥中，拍令平正，于中橫豎以線交絡，勿使綿絮聚在一邊。或扜毛為褥，復安表裡。被謂臥物。枕謂偃枕。因諸苾芻食不消故，世尊由此開許枕囊。言小褥者，即坐褥也。空露處者，無蔭庇處。言不囑授者，若有苾芻，應囑授安敷具處；若無苾芻，應告求寂。此若無者
【現代漢語翻譯】 現代漢語譯本： 『諸行皆無有我亦無有情。』然後報告說：『我實在沒有看見任何一個有情。』這些都沒有犯戒。如果口裡有病，含著藥不能說話，也沒有犯戒。
不舉敷具學處第十四
佛陀在室羅伐城（Śrāvastī）[古印度城市名]的給孤獨園（Jetavana）[祇園精舍]時，眾比丘在空曠的露地上安置僧眾的敷具，然後丟棄離開。當時世尊看見天要下雨，親自舉起放置好，因為臥具的事情，由於輕忽不拿走而產生煩惱，因此制定了這個學處。
『如果又有比丘，在露天的地方安置僧眾的敷具以及各種床座，離開的時候不自己拿走、也不教別人拿走，如果有比丘不囑託別人，除非有其他原因，就犯波逸提迦（Pāyantika）[一種戒律名稱]。』
說到僧伽（Saṃgha）[僧團]，有六種僧伽：一、四人僧伽；二、超過四人的僧伽；三、現前僧伽；四、四方僧伽；五、主僧伽；六、客僧伽。這裡說的僧伽是指四方僧伽。說到敷具，是指床座、被褥、枕囊、小褥等。說到床座，是指除非法的又高又大的床座，這不是比丘應該受用的。如果坐臥在上面，就犯惡作罪。如果是俗人捨棄的，爲了憐憫施主，坐臥在上面沒有犯戒。床有多種：有旋腳小床、踞坐繩床、眠臥繩床。褥是指臥褥，長四肘寬二肘，四邊縫合，裡面裝填毛絮。毛是指羊毛。絮是指木棉、荻苔、劫貝、蒲薹、雜絮以及破舊的物品、或者糞掃衣，用這些東西放在褥子裡面，拍打使之平整，在中間橫豎用線交錯縫合，不要使綿絮聚在一邊。或者用毛扜成褥子，再安上表里。被是指蓋的臥具。枕是指仰臥時用的枕頭。因為眾比丘食物不消化，世尊因此開許使用枕囊。說到小褥，就是坐褥。空露處是指沒有遮蔽的地方。說到不囑託，如果有比丘，應該囑託安置敷具的地方；如果沒有比丘，應該告訴沙彌。如果這些都沒有的話
【English Translation】 English version: 『All phenomena are without self, and there are no sentient beings.』 Then he reports, 『I truly do not see any sentient being.』 These are all without offense. If one has a disease in the mouth and cannot speak due to holding medicine, there is no offense.
The Fourteenth Training Rule on Not Putting Away Bedding
The Buddha was in the Jeta Grove (Jetavana) [monastery in Śrāvastī] in Śrāvastī (Śrāvastī) [ancient Indian city]. At that time, the Bhikshus placed Sangha bedding in the open and abandoned it. Then the World Honored One saw that it was about to rain and personally picked it up and placed it away. Because of the bedding matter, due to carelessness in not picking it up, vexations arose, so this training rule was established.
『If again, a Bhikshu places Sangha bedding and various seats in an open place, and when leaving, does not pick it up himself, nor instruct others to pick it up, if a Bhikshu does not entrust it to someone, except for other reasons, it is a Pāyantika (Pāyantika) [a type of monastic offense].』
Speaking of Sangha (Saṃgha) [monastic community], there are six types of Sangha: one, a Sangha of four people; two, a Sangha of more than four people; three, a Sangha present; four, a Sangha of the four directions; five, a host Sangha; six, a guest Sangha. Here, Sangha refers to the Sangha of the four directions. Speaking of bedding, it refers to beds, seats, bedding, pillowcases, small mats, etc. Speaking of beds and seats, it refers to unlawful, high and large beds and seats, which Bhikshus should not use. If one sits or lies on them, one commits a Dukkaṭa offense. If it is abandoned by laypeople, there is no offense in sitting or lying on it out of compassion for the donors. There are various types of beds: small beds with rotating legs, rope beds for sitting, and rope beds for sleeping. Mats refer to sleeping mats, four cubits long and two cubits wide, sewn together on all four sides and filled with wool. Wool refers to sheep's wool. Filling refers to kapok, reed moss, silk cotton, cattail, mixed fibers, and old broken items, or discarded robes. These materials are placed inside the mat, patted to make it flat, and then cross-stitched with thread in the middle to prevent the cotton from clumping to one side. Or one can weave wool into a mat and then attach a lining. Bedding refers to sleeping covers. Pillows refer to pillows used when lying down. Because the Bhikshus were experiencing indigestion, the World Honored One therefore permitted the use of pillowcases. Speaking of small mats, these are sitting mats. An open place refers to a place without shelter. Speaking of not entrusting, if there is a Bhikshu, one should entrust the place where the bedding is placed; if there is no Bhikshu, one should tell a novice. If these are not available
囑近施主，無施主者應觀四方，密藏戶鑰方隨意去。若於路中逢苾芻者，應須指的告戶鑰處。言囑授者，有其五事，告彼人曰：「具壽！此是住房、此房可觀察、此是敷具應可掌持、此是戶鑰。」有五種人不堪囑授，謂無慚愧、有仇隙、年衰老、身帶病，及未圓人。言余緣者，謂是命難及凈行難。
此中犯者，謂于露地置僧敷具、或為他緣、或輕慢心、或由忘念舍之而去，乃至未過勢分，得惡作罪。若過四十九尋，便得墮罪。若初去時忘、中路方憶者，應心念口言：「如此之事我更不為。」凡是不應作事慢心而為，得惡作罪者，犯時皆須心念口言，作如是說：「如此之事我更不為。」又念：「寺中同梵行者，見我出行亦應為舉。」若於路中見苾芻來，應慇勤囑請。若苾芻路中許他為舉，來至寺內初夜不舉，乃至明相出不損而舉，得惡作罪；若損而舉者，便得墮罪。損壞有二：一、風壞，謂風吹令卷。二、雨壞，若表裡濕徹。此據憶而不舉，若忘念者但得惡作。若諸敷具是不凈物，謂駝牛鹿毛間雜羊毛經緯相兼、或木床過佛八指、或寶莊嚴、或先犯等人及苾芻尼物、或非寺內謂在余沙門婆羅門處，設居寺內、或是己物、或別人物，若不舉者，鹹得惡作。於一床座二人共坐，在後起者應舉；同時而起，小者應舉；若
【現代漢語翻譯】 現代漢語譯本 囑咐附近的施主，如果沒有施主，就應當觀察四方，秘密收藏房屋的鑰匙，然後隨意離開。如果在路上遇到比丘（bhiksu，佛教出家男眾），應當明確地告訴他鑰匙存放的地方。所說的囑咐，有五件事，告訴那個人說：『具壽（ayusmat，對年長出家者的尊稱）！這是住房，這房子可以觀察，這是敷具（astaranam，坐臥之具）應該可以掌管使用，這是房屋的鑰匙。』有五種人不適合接受囑咐，即沒有慚愧心的人、有仇怨的人、年老體衰的人、身帶疾病的人，以及未受具足戒的人。所說的其他因緣，指的是性命攸關的危難以及清凈梵行的危難。 在此情況下，如果違犯，指的是將僧人的敷具放置在露天的地方，或者因為其他原因，或者因為輕慢之心，或者因為忘記而捨棄離開，乃至沒有超過勢力範圍（勢分，指視線可及的範圍），會得到惡作罪（dukkhata，一種輕微的罪過）。如果超過四十九尋（usabha，古印度長度單位），就會得到墮罪（pacittiya，一種較重的罪過）。如果剛離開時忘記，中途才想起來，應當在心中默唸口中說：『如此之事我以後不再做了。』凡是不應該做的事情因為輕慢之心而做，得到惡作罪的，違犯時都必須在心中默唸口中說，像這樣說：『如此之事我以後不再做了。』又想：『寺廟中一起修梵行的人，看到我出行也應該為我舉（指出我的過失）。』如果在路上看到比丘來，應當慇勤地囑託請求。如果比丘在路上答應別人為他舉罪，來到寺廟內初夜（prathama-yama，夜晚最初的時段）不舉罪，乃至到天亮時沒有損壞而舉罪，會得到惡作罪；如果損壞后才舉罪，就會得到墮罪。損壞有兩種：一是風壞，指風吹捲起來。二是雨壞，指內外都濕透。這是指記得卻不舉罪的情況，如果是忘記了，只會得到惡作罪。如果這些敷具是不凈之物，指駝毛、牛毛、鹿毛摻雜羊毛交織而成，或者木床超過佛的八指（指佛陀規定的床的高度），或者用寶物裝飾，或者先前犯過罪的人以及比丘尼的物品，或者不是寺廟內的物品，而是在其他沙門（sramana，出家修行者）婆羅門（brahmana，古印度祭司階層）處，即使在寺廟內，或者是自己的物品，或者是別人的物品，如果不舉罪，都會得到惡作罪。在一張床座上兩個人一起坐，在後面起來的人應該舉罪；同時起來，年幼的人應該舉罪；如果
【English Translation】 English version Instruct the nearby almsgivers, and if there are no almsgivers, one should observe the four directions, secretly store the key to the dwelling, and then leave at will. If you encounter a bhiksu (Buddhist monk) on the road, you should specifically tell him where the key is kept. The instruction involves five things, telling that person: 'Ayusmat (Venerable Sir)! This is the dwelling, this dwelling can be observed, this is the astaranam (sitting or sleeping mat) that should be managed, and this is the key to the dwelling.' There are five types of people who are not suitable to be entrusted: those without shame, those with grudges, those who are old and frail, those who are ill, and those who have not received full ordination. The other reasons refer to life-threatening dangers and dangers to pure conduct. In this case, if one violates, it refers to placing the monk's astaranam in an open space, or for other reasons, or out of contempt, or forgetting and abandoning it, even if it does not exceed the range of sight (the area within sight), one incurs a dukkata (a minor offense). If it exceeds forty-nine usabha (an ancient Indian unit of length), one incurs a pacittiya (a more serious offense). If one forgets when first leaving and only remembers halfway, one should mentally and verbally say: 'I will not do such a thing again.' Whenever one does something that should not be done out of contempt, incurring a dukkata, one must mentally and verbally say when violating, saying like this: 'I will not do such a thing again.' And think: 'The co-practitioners in the monastery should also point out my fault when they see me leaving.' If one sees a bhiksu coming on the road, one should earnestly instruct and request. If a bhiksu promises someone on the road to point out his fault, and comes to the monastery and does not point it out in the first prathama-yama (the first part of the night), even until dawn without damage, he incurs a dukkata; if he points it out after damage, he incurs a pacittiya. There are two types of damage: one is wind damage, referring to the wind blowing it up. The second is rain damage, referring to it being completely wet inside and out. This refers to the case of remembering but not pointing out the fault; if one forgets, one only incurs a dukkata. If these astaranam are impure objects, referring to camel hair, cow hair, deer hair mixed with sheep wool interwoven, or a wooden bed exceeding the Buddha's eight fingers (referring to the height of the bed prescribed by the Buddha), or decorated with jewels, or the belongings of those who have previously committed offenses and bhiksunis, or objects not belonging to the monastery, but belonging to other sramanas (ascetics) or brahmanas (ancient Indian priestly class), even if they are in the monastery, or are one's own belongings, or someone else's belongings, if one does not point out the fault, one incurs a dukkata. If two people sit together on one seat, the one who gets up later should point out the fault; if they get up at the same time, the younger one should point out the fault; if
同夏者應共舉之。境想六句，初重次輕，后二無犯。
用僧敷具所有行法，今次當說。若諸敷具與毒物相雜、或脂油等之所玷汙，不應受用。若不能防護無儭物者，不應與敷具。于諸敷具有水火等八難事至及猛獸等緣，咸須囑授而去；若難緣近者棄去無犯。若有雕彩雜色莊畫敷褥，僧伽應畜，別人不應畜。若有施主設供之時遣令坐者，愍施主故，暫坐非犯。凡彩畫物若無儭替，不應坐臥；若多損壞坐亦無犯。但是僧伽被褥衣服，不應在空露處披臥、或胃雨住、或出外遊行，亦不應急走，及洗染衣並熏缽等。諸餘作務不往大小行室、不向食廚，不應露體輒便披著，應加襯替徐徐受用。於五處存意勿使損傷：或牽、或推、或煙、或塵、或垢。凡是僧伽所有衣服，不將余物而襯替者，不合受用。其所替物、或兩重或多重，亦非疏破。若有不凈玷汙，尋即應洗。苾芻癩病，應住下房，與下敷具，不能自濟給供侍人。若用僧伽敷具有損壞者，不應默然舍不料理。有破穿處，應須縫補。若斷壞者，應為連線。若不堪修補者，用充燈炷、或為拂掃、或斬為泥及和牛糞，用涂墻壁、或填孔隙，令施福增。門人弟子每於月八日、十五日、二十三日、月盡日，應觀師主臥具拂拭曬曝。若不為者，鹹得惡作。若無門徒自須料理。有賊等
怖，僧伽衣物不應輕棄，堪受用物應持將去，持者自用。若后怖除，應還本處，敷臥具處先灑次掃，令其凈潔，復以故衣更須拂拭，先安席已，方置氈褥𣰽毹等物，應用敷座及敷經行，應數補洗，為護經行物故。修定苾芻其足三日一度塗油。少年苾芻染衣之時，坐眾枯座。老者來至不應令起，恐廢事故。又眾食處他人先至，已坐受食不應令起，下至請鹽及取草葉，即名受食。亦復不應非其坐次輒便受食，若客創至不應準其大小，令主人起而論次第。若於坐處起經行時，應以僧腳崎、或將偃帶而記其處。僧伽所有編織坐床，求寂不應輒坐，以物覆者聽；若善用心無覆應坐。凡聽法時，苾芻尼來編織坐床，亦不令坐；若離欲者，夜聽法時應與令坐。諸苾芻夜聽法時，不應與尼及俗人、求寂同一氈席相近而坐，授學之人亦不同座，有難緣者非犯。無夏苾芻不應共三夏者同座而坐，一夏者不與四夏者同座。若二夏已去共大三夏者皆得同座。若白衣舍處所迮時，雖鄔波馱耶同座非犯，於一床上乃至三人亦聽同坐。若大木枯聽二人同座，小方座者但一人坐。在道路行借得臥具，咸應均分，理無獨用。若多得者別別與之。若一被者，隨彼眠人普皆通覆。施主被帔意為多人，不應獨披經行；若是私衣披行無犯。不應一床二人同臥，有慚
【現代漢語翻譯】 現代漢語譯本： 恐懼之時，僧眾的衣物不應輕易丟棄，可以使用的物品應當帶走，持有者可以自己使用。如果恐懼消除，應當歸還到原來的地方。鋪設臥具的地方，先灑水再清掃，使其乾淨整潔，再用舊衣服擦拭。先安放坐席，然後放置氈褥、坐墊等物品，用來鋪設座位和經行的地方，應當經常修補洗滌，爲了保護經行之物。修習禪定的比丘，每三天應該涂一次油在腳上。年輕的比丘在染色衣服的時候，坐在破舊的座位上。年長的比丘來的時候，不應該讓他們起身，以免妨礙事情。另外，在僧眾用餐的地方，其他人先到，已經坐下接受食物的人，不應該讓他們起身，哪怕是請鹽或者拿草葉，都算是接受食物。也不應該不按照自己的座位次序就接受食物。如果有客人新來，不應該按照他們的大小（指年齡或地位），讓主人起身來安排座位次序。如果在座位處起身經行的時候，應該用僧人的鞋子、或者將腰帶倒放來標記自己的位置。 僧眾所有的編織的坐床，沙彌不應該隨便坐，用東西覆蓋著才可以坐；如果善於用心（指有正念），沒有覆蓋也可以坐。凡是聽法的時候，比丘尼來，編織的坐床也不讓她們坐；如果是離欲者，晚上聽法的時候應該允許她們坐。各位比丘晚上聽法的時候，不應該和比丘尼、在家信徒、沙彌在同一張氈席上靠近而坐，受學之人也不應該同座，有特殊原因的，不算違犯。沒有過夏的比丘不應該和過了三個夏的比丘同座而坐，過了一個夏的比丘不應該和過了四個夏的比丘同座。如果過了兩個夏的比丘可以和過了三個夏的比丘同座。如果在白衣（在家信徒）的住所，地方狹窄的時候，即使是鄔波馱耶（Upadhyaya，親教師）同座也不算違犯，在一張床上甚至三個人同坐也是允許的。如果是大的枯木，允許兩個人同坐，小的方座只能一個人坐。 在道路上行走，借來的臥具，都應該平均分配，沒有獨自使用的道理。如果得到很多，就分別給他們。如果只有一條被子，就讓睡覺的人普遍地蓋上。施主佈施的被單，本意是給很多人用的，不應該獨自披著經行；如果是私人的衣服披著行走，沒有違犯。不應該一張床兩個人同睡，要有慚愧心。
【English Translation】 English version: In times of fear, the Sangha's (community of monks) robes should not be lightly discarded; usable items should be taken, and the holder may use them themselves. If the fear subsides, they should be returned to their original place. The place for laying bedding should first be sprinkled with water and then swept to make it clean and tidy, and then wiped with old clothes. First, place the seat, and then place felt mats, cushions, and other items, to be used for seating and walking meditation. They should be frequently repaired and washed to protect the items used for walking meditation. A Bhikshu (monk) practicing meditation should apply oil to his feet once every three days. When young Bhikshus are dyeing their robes, they should sit on old, worn-out seats. When elderly Bhikshus arrive, they should not be made to rise, lest it hinder their affairs. Furthermore, in the Sangha's dining area, if others arrive first and are already seated and receiving food, they should not be made to rise, even for requesting salt or taking grass leaves, as that is considered receiving food. One should also not receive food out of turn. If a guest arrives, one should not determine seating based on their age or status, causing the host to rise and rearrange the seating order. When rising from a seat to engage in walking meditation, one should mark their place with a monk's shoe or by placing their belt upside down. Novice monks (求寂, Qiú Jì) should not casually sit on woven beds belonging to the Sangha; sitting is permitted if the bed is covered with something. If one is mindful (善用心, Shàn Yòng Xīn), sitting without a cover is also permitted. When listening to the Dharma (佛法, Fófǎ), Bhikshunis (比丘尼, Bǐqiūní, nuns) should also not be allowed to sit on woven beds; however, those who have detached from desire (離欲者, Lí Yù Zhě) should be allowed to sit when listening to the Dharma at night. When Bhikshus listen to the Dharma at night, they should not sit close to Bhikshunis, laypeople, or novices on the same felt mat. Those undergoing training should also not sit together; this is not considered a violation in difficult circumstances. Bhikshus who have not completed the summer retreat (無夏, Wú Xià) should not sit with those who have completed three summer retreats (三夏, Sān Xià), and those who have completed one summer retreat should not sit with those who have completed four summer retreats. However, those who have completed two summer retreats may sit with those who have completed three summer retreats. If the space is limited in a layperson's home, it is not considered a violation even if the Upadhyaya (鄔波馱耶, Ǒbōtuóyé, preceptor) sits together. Sitting together on one bed, even up to three people, is permitted. If it is a large, dry tree trunk, two people may sit together; a small square seat is only for one person. Bedding borrowed while traveling on the road should be divided equally; there is no reason to use it alone. If much is obtained, it should be given separately to each person. If there is only one blanket, it should be used to cover all those who are sleeping. A blanket donated by a benefactor is intended for many people; it should not be worn alone while walking meditation. However, wearing one's own private robe while walking is not a violation. Two people should not sleep together on one bed; one should have a sense of shame (慚, cán).
愧者無犯。若在行途得大床大帔，中間衣隔同臥非犯。不重壘木枯而坐。若有施主以衣物布地，延請法眾愿為蹈者，苾芻應生愍念起無常想蹈之無犯，為令外道生信敬故。若有施主，為請眾僧須席褥時，眾物應借。若自送來者善，若不爾者應鳴健稚，令門徒等更相率勵往彼取之。若施主自有私緣借褥席者，亦應與之。令一苾芻隨去守護，應在一邊自爲念誦。若事了后應令送歸，有油膩污應澡豆洗，不凈污者應用土洗。在空露處聽法之時，若天雨者不應棄座而去，同座之人應共收舉。師子座上以寶莊嚴、或俗人衣持用敷設，作無常想，應坐非犯。于蘭若中信心施主為苾芻故造立寺舍，若須臥具應暫與之。若持送時遇天雨者，應安樹下以故衣覆；設會既了不肯還者，應強奪取，勿令散失。若於露處安瞻部光像，若逢天雨無未圓人，作大師心，宜應擎入。若軌範師、或親教師，晝日林中靜心住處，若有坐枯應為持返。若師自灑掃或縫衣時，應前白言：「尊勿自勞，我當代作。」若師自求福樂為先首、或眾差遣作縫衣人，不代無過。
若苾芻習誦經時，應離聞處溫理舊業，勿惱傍人。若斷惑習定者，既受教法，隨於一處靜意而思。若有俗人來請食者，應鳴健稚知時早去，隨自門徒應須檢察，眾首上座問客苾芻：「同去食
【現代漢語翻譯】 現代漢語譯本 不慚愧的人不會犯戒。如果在行路途中得到大床大被，中間隔著衣服同睡不算犯戒。不要坐在不穩固的朽木上。如果有施主用衣物鋪在地上，邀請僧眾願意踩踏，比丘應該生起憐憫之心，觀想無常，踩踏上去不算犯戒，爲了讓外道生起信心和尊敬的緣故。如果有施主，爲了迎請眾僧需要蓆子褥子的時候，寺院的公用物品應該借出。如果施主自己送來就好，如果不是這樣，應該敲擊犍稚，讓門徒們互相勉勵前往取用。如果施主自己有私事借用褥子蓆子，也應該給他。讓一位比丘跟隨去守護，應該在一邊自己唸誦。如果事情完畢后應該讓他送回來，有油膩污垢應該用澡豆清洗，不乾淨的污垢應該用土清洗。在空曠露天的地方聽法的時候，如果下雨不應該丟下座位離開，同座的人應該一起收拾。獅子座上用寶物裝飾、或者用俗人的衣服鋪設，觀想無常，坐上去不算犯戒。在蘭若（Aranya，寂靜處）中，有信心的施主爲了比丘的緣故建造寺舍，如果需要臥具應該暫時給他。如果拿著送去的時候遇到下雨，應該安放在樹下用舊衣服覆蓋；如果法會結束了不肯歸還，應該強行奪取，不要讓它散失。如果在露天的地方安放瞻部光像（Jambudvipa image，閻浮提佛像），如果遇到下雨沒有未受具足戒的人，以大師的心意，應該舉起佛像進入室內。如果軌範師（Acharya，阿阇梨）、或者親教師（Upadhyaya，鄔波馱耶），白天在林中靜心居住的地方，如果有可以坐的朽木應該為他拿回去。如果老師自己灑掃或者縫衣服的時候，應該上前稟告說：『尊者不要自己勞累，我來代替您做。』如果老師自己求福樂為先、或者大眾差遣做縫衣服的人，不代替也沒有過失。 如果比丘學習誦讀經書的時候，應該離開能聽到聲音的地方，溫習整理舊的功課，不要打擾旁邊的人。如果斷除迷惑修習禪定的人，既然接受了教法，就應該在安靜的地方靜心思考。如果有俗人來邀請齋飯，應該敲擊犍稚告知時間，早點去，跟隨自己的門徒應該需要檢查，眾首上座問客人比丘：『一起去吃飯』
【English Translation】 English version One who is ashamed does not transgress. If, on a journey, one obtains a large bed and a large blanket, it is not a transgression to sleep together with clothing in between. Do not sit on unstable, decayed wood. If a donor spreads clothing on the ground, inviting the Sangha to tread upon it, the Bhikshu should generate compassion and contemplate impermanence, treading upon it is not a transgression, for the sake of inspiring faith and respect in non-Buddhists. If a donor needs mats and cushions to invite the Sangha, the common property of the monastery should be lent. It is good if the donor brings them himself, but if not, the Ghandi (健稚, wooden gong) should be struck, and the disciples should be encouraged to go and fetch them. If the donor himself has private reasons for borrowing mats and cushions, they should also be given to him. A Bhikshu should be sent along to guard them, and he should recite scriptures on the side. After the matter is finished, they should be sent back. If there is greasy dirt, it should be washed with soap beans; if there is unclean dirt, it should be washed with earth. When listening to the Dharma in an open place, if it rains, one should not abandon one's seat and leave; those sitting together should gather up the items together. It is not a transgression to sit on a lion throne decorated with jewels or covered with the clothes of laypeople, contemplating impermanence. In an Aranya (蘭若, quiet place), if a faithful donor builds a monastery for the sake of the Bhikshus, and if bedding is needed, it should be given temporarily. If it rains while carrying it, it should be placed under a tree and covered with old clothes; if they refuse to return it after the Dharma assembly is over, it should be forcibly taken back to prevent it from being lost. If a Jambudvipa image (瞻部光像, Buddha image) is placed in an open place, and if it rains and there are no fully ordained monks, with the mind of the Great Teacher, it should be carried inside. If the Acharya (軌範師, teacher) or Upadhyaya (親教師, preceptor) is dwelling in a quiet place in the forest during the day, if there is decayed wood to sit on, it should be brought back for him. If the teacher is sweeping or sewing, one should come forward and say, 'Venerable one, do not trouble yourself, I will do it for you.' If the teacher seeks happiness for himself first, or if the Sangha sends someone to sew clothes, it is not a fault not to replace him. When a Bhikshu is studying and reciting scriptures, he should leave the place where he can be heard, and review his old lessons, so as not to disturb others. If one is cutting off delusions and practicing meditation, having received the teachings, he should contemplate quietly in a quiet place. If a layperson comes to invite for a meal, the Ghandi (健稚, wooden gong) should be struck to announce the time, and one should go early. One should inspect one's disciples, and the leader of the Sangha should ask the guest Bhikshu, 'Shall we go to eat together?'
不？所有房門並牢閉不？」苾芻無事不應斷食，若輒斷者得惡作罪。若將眾僧座物往食處者，可置墻邊、或安樹下，令人守護，事了持歸。俗人借座，送至寺中不相報知遂捨去者，苾芻若見應即內之，若不能者報授事人。或時露處多曬臥具，難緣若，來應鳴健稚眾共收舉。苾芻若見火燒寺時，先出自己所有衣缽，其次當出常住貲財，令無力人一處看守。其火若盛不應輒入，大水來漂亦應準此。由失自財交有廢闕，設損眾物不同斯苦。如上所制，違不行者並得惡作。
不舉草敷具學處第十五
佛在室羅伐城給孤獨園，時南方有二苾芻，來至寺中敷草臥具，去不收舉，致損房舍。事惱同前，制斯學處。
「若復苾芻，于僧房內，若草、若葉，自敷、教人敷，去時不自舉、不教人舉，若有苾芻不囑授，除余緣故，波逸底迦。」
言僧房者，謂四方僧伽房舍，下皆同此，若是私處但得惡作。言房舍者，於四威儀得為受用。言敷具者，若草若葉而作敷具。去時者，謂離勢分，勢分多少如上已明。又不囑授者，謂有苾芻應須囑授。然諸苾芻受他囑授，即應存心為作其事。不依言者，得惡作罪。若於寺中有草敷具是常所敷，主人遮時即不須卻，境想如前。然此草敷有二種壞：一、風所吹；二、蟲蟻食，亦如
上說。若白衣舍，當須問主，依他所說或去或留，若違言者得惡作罪。阿蘭若處舉起方行，不舉動時得惡作罪。若染衣時于草上曬，問主同前。若經行時將草布地，不可日日常為收舉，然于去時總須縛束掛樹當行。于大會處草薦坐時，且應收舉置之一畔。若會了后應即除棄，牛糞土屑洗手所須，安瓦器中勿令損壞。
牽他出僧房學處第十六
佛在室羅伐城給孤獨園，時鄔陀夷苾芻由瞋忿故，於四方僧住處，夜牽門徒令出。其事同前，因攝受門徒煩惱，制斯學處。
「若復苾芻，瞋恚不喜，于僧住處牽苾芻出、或令他牽出者，除余緣故，波逸底迦。」
言余緣者，舍欲崩倒，牽出病人者無犯。若有苾芻是斗諍者，先無諍事能令諍生，現有諍事令轉增長，戒見軌式多有虧損，如此之人瞋而曳出，若無善心亦得惡作。此中犯者，或為貲財、或念仇隙、或因利養而生嫉妒、或由譭謗師主門徒及余知識，生瞋恨故，若自牽、若使人牽，出住處時鹹得本罪。若曳衣缽，得惡作罪。若以書印等令他牽出者，得突色訖里多。若尼住處授學人處、或先犯人、或非人等所住之處、或自私房、或求寂住處、或於空處、或外道處，於斯等處曳出清凈苾芻，得惡作罪。在僧伽處作僧伽想，境想六句，二犯墮罪、四皆惡作
【現代漢語翻譯】 現代漢語譯本：經文中說，如果是在家居士的住所，應當詢問主人，根據他所說的決定是離開還是留下。如果違背主人的意願，則犯惡作罪（Dukkata）。在阿蘭若（Aranya，寂靜處）行走時，舉起腳才能行走，不舉起腳移動時，犯惡作罪。如果晾曬染過的衣服在草地上，詢問主人的規矩與之前相同。如果經行（Cankrama，禪修行走）時將草鋪在地上，不必每天都收拾，但在離開時必須全部捆好掛在樹上再走。在大會的場所，如果用草墊坐，應該先收起來放在一邊。如果集會結束后，應該立即清除丟棄。牛糞、土屑以及洗手需要的東西，安放在瓦器中，不要損壞。
牽他出僧房學處第十六
佛陀在室羅伐城（Sravasti）的給孤獨園（Jetavana Vihara），當時鄔陀夷（Udayin）比丘因為嗔怒，在四方僧眾的住所，夜晚拉著他的門徒離開。這件事與之前類似，因為攝受門徒而生煩惱，所以制定了這個學處。
『如果又有比丘，因為嗔恚不悅，在僧眾的住所拉比丘出去，或者讓別人拉出去，除了其他原因，犯波逸提迦（Pacittiya）。』
所說的其他原因，是指住所將要崩塌，拉出病人等情況，則不犯戒。如果有比丘是喜歡爭鬥的人，本來沒有爭端，他能使其產生，已經有爭端，他能使其更加增長，戒律、見解、行爲規範多有虧損，這樣的人因為嗔怒而被拖出去，如果沒有善意，也犯惡作罪。這裡所說的犯戒，有的是因為財物，有的是因為仇恨，有的是因為利益供養而產生嫉妒，有的是因為譭謗師父、門徒以及其他認識的人，產生嗔恨的緣故，無論是自己拉，還是讓人拉，離開住所時都犯根本罪。如果拖拽衣缽，犯惡作罪。如果用書信、印章等讓別人拉出去的，犯突色訖里多（Thullaccaya）。如果在尼姑的住所、教授學人的地方、或者先前犯戒的人、或者非人等居住的地方、或者自己的私房、或者沙彌居住的地方、或者空曠的地方、或者外道居住的地方，在這些地方拖拽清凈的比丘出去，犯惡作罪。在僧伽（Samgha，僧團）處作僧伽想，境想六句，兩種情況犯墮罪，四種情況都犯惡作罪。
【English Translation】 English version: It is said in the scriptures: If it is in the residence of a layperson, one should ask the host and decide whether to leave or stay according to what he says. If one violates the host's wishes, one commits a Dukkata (an offense of wrong-doing). When walking in an Aranya (a secluded place), one must lift one's feet to walk; not lifting one's feet when moving incurs a Dukkata. If one is drying dyed robes on the grass, the rule of asking the host is the same as before. If one spreads grass on the ground during Cankrama (meditative walking), it is not necessary to tidy it up every day, but when leaving, one must bundle it all up and hang it on a tree before departing. In a large gathering place, if one uses a grass mat to sit on, one should first pick it up and place it aside. If the gathering is over, it should be immediately removed and discarded. Cow dung, soil, and items needed for washing hands should be placed in earthenware containers to avoid damage.
The Sixteenth Training Rule on Dragging Another Out of a Monastic Residence
The Buddha was in the Jetavana Vihara (Give-Alms-Grove Monastery) in Sravasti. At that time, the Bhikkhu Udayin, out of anger, dragged his disciples out of the monastic residences of the Sangha (community) at night. This matter is similar to the previous one; because of accepting disciples, vexations arose, so this training rule was established.
'If again, a Bhikkhu, being angry and displeased, drags a Bhikkhu out of a Sangha residence, or causes another to drag him out, except for other reasons, it is a Pacittiya (an offense entailing expiation).'
The 'other reasons' mentioned refer to situations such as the residence being about to collapse, or dragging out a sick person, in which case there is no offense. If a Bhikkhu is a quarrelsome person, able to create disputes where none existed before, and able to increase existing disputes, and whose precepts, views, and conduct are deficient, such a person, if dragged out in anger, also commits a Dukkata if there is no good intention. The offenses here include those arising from wealth, hatred, jealousy due to offerings, or slander of the teacher, disciples, or other acquaintances, causing anger. Whether one drags oneself or has someone else drag, one commits the fundamental offense when leaving the residence. If one drags the robes and bowl, one commits a Dukkata. If one uses letters, seals, etc., to have another drag someone out, one commits a Thullaccaya (a grave offense). If one drags a pure Bhikkhu out of a nun's residence, a place where students are taught, a place where previously offending individuals or non-humans reside, one's own private room, a place where novices reside, an empty place, or a place where non-Buddhists reside, one commits a Dukkata. When in a Sangha (community) place, thinking of it as a Sangha, the six aspects of object-thought, two situations incur a Patittiya offense, and four situations incur a Dukkata offense.
。無過苾芻作無過想，亦有六句，初重次輕，后二無犯。若破戒人，大眾應共驅出，若恐斗諍者，應為恐脅，持其衣缽方便令出。若倚門、若抱柱，咸應斫去，並推出之。若事殄息，所斫截處僧應修補。若於門徒、或於餘人，為訶責心，冀其懲息，牽出房時無犯。然不應令出其住處，應以五事呵責門徒，謂不共語、不共受用、不受承事、遮善品、舍依止。有五過失應呵責：無信心、有懈怠、出粗言、親惡友、不恭敬。若不應呵而呵、應呵不呵，得惡作罪。若無破戒罪，但難共語者，應為曳韁法而折伏之。應遣智人就彼開諫，令其息惡而來懺謝，舍前五事應忍恕之。不應恕而恕、應恕不恕，皆得惡作罪。
若已近圓人不行恭敬、不堪教誨者，應與六物驅令出去；若是求寂，與上下二衣亦驅令去。若於住處龍蛇忽至，應可彈指而語之曰：「賢首！汝應遠去，勿惱苾芻。」若告已不去者，應持軟物而罥去之，勿以毛繩等系，勿令傷損，于草叢處安詳解放，待入穴已然後捨去。若棄蚤虱等，不可隨宜輒便棄地，應于故佈帛上觀時冷熱而安置之。此若無者，應安壁隙柱孔，任其自活。如前所制，不依行者鹹得惡作。
根本薩婆多部律攝卷第九 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
【現代漢語翻譯】 現代漢語譯本：無過錯的比丘作無過錯想，有六種情況，開始重，之後輕，最後兩種沒有犯戒。如果有人破戒，大眾應該一起驅逐他，如果擔心發生爭鬥，應該進行恐嚇，拿著他的衣缽，方便讓他離開。如果他倚靠門或抱著柱子，應該砍斷它們，並把他推出。如果事情平息，僧眾應該修補被砍斷的地方。如果因為訶責的心，希望他能懲戒改過，而牽著他出房間，沒有犯戒。但是不應該讓他離開他的住處，應該用五件事來訶責門徒，即不與他說話、不與他共同受用、不接受他的承事、阻止他的善行、捨棄對他的依止。有五種過失應該訶責：沒有信心、懈怠、說粗話、親近惡友、不恭敬。如果不應該訶責而訶責，應該訶責而不訶責，會得到惡作罪（Dukkrata，一種輕微的違戒行為）。如果沒有破戒罪，只是難以相處的人，應該用曳韁法來折服他。應該派遣有智慧的人去勸諫他，讓他停止作惡並前來懺謝，捨棄之前的五種過失，應該忍耐寬恕他。不應該寬恕而寬恕，應該寬恕而不寬恕，都會得到惡作罪。 如果住所里突然有龍或蛇出現，可以彈指並對它們說：『賢首（Xianshou，對龍或蛇的尊稱）！你應該遠離，不要打擾比丘。』如果告知后它們不離開，應該用柔軟的東西去套住它們，然後帶走，不要用毛繩等捆綁，不要讓它們受傷，在草叢處安詳地放生，等待它們進入洞穴后然後離開。如果丟棄跳蚤或虱子等，不可以隨便丟在地上，應該在舊布上觀察天氣冷熱來安置它們。如果沒有舊布，應該安置在墻縫或柱孔中，任其自活。如之前所制定的，不按照這些規定行事的，都會得到惡作罪。 《根本薩婆多部律攝》卷第九 大正藏第 24 冊 No. 1458 《根本薩婆多部律攝》
【English Translation】 English version: A blameless Bhikshu (monk) thinking of another as blameless has six aspects, the first being serious, then lighter, and the last two are not offenses. If someone breaks the precepts, the Sangha (community) should together expel him. If there is fear of strife, they should intimidate him, take his robes and bowl, and facilitate his departure. If he leans on a door or embraces a pillar, they should be cut away and he should be pushed out. If the matter subsides, the Sangha should repair the places that were cut. If, with a mind of rebuke, hoping he will be disciplined and reformed, he is dragged out of the room, there is no offense. However, he should not be made to leave his dwelling place. A disciple should be rebuked with five things: not speaking to him, not sharing provisions with him, not accepting his service, preventing his good deeds, and abandoning reliance on him. There are five faults for which one should be rebuked: lack of faith, laziness, speaking harshly, associating with bad friends, and lack of respect. If one rebukes when one should not, or does not rebuke when one should, one incurs a Dukkrata (misdeed) offense. If there is no offense of breaking the precepts, but someone is difficult to get along with, the 'rein-pulling' method should be used to subdue him. A wise person should be sent to advise him, to make him cease evil and come to confess, and the previous five things should be relinquished, and he should be tolerated and forgiven. To forgive when one should not, or not forgive when one should, both incur a Dukkrata offense. If someone who has received full ordination does not act respectfully and is incorrigible, he should be driven out with six items; if he is a Sramanera (novice monk), he should be driven out with the upper and lower robes. If a dragon or snake suddenly appears in the dwelling place, one can snap one's fingers and say to it: 'Worthy one (Xianshou, term of respect for dragons or snakes)! You should go far away and not disturb the Bhikshus (monks).' If, after being told, they do not leave, they should be snared and taken away with a soft object, not tied with woolen rope or the like, and not injured. They should be released peacefully in a grassy area, and after they have entered a hole, then leave. If discarding fleas or lice, etc., one should not casually discard them on the ground. One should observe the temperature on an old cloth and place them there. If there is no old cloth, they should be placed in wall cracks or pillar holes, allowing them to live on their own. As previously established, those who do not act in accordance with these rules will incur a Dukkrata offense. The Ninth Fascicle of the Vinaya-samgraha of the Mulasarvastivada School Taisho Tripitaka Volume 24, No. 1458, Vinaya-samgraha of the Mulasarvastivada School
根本薩婆多部律攝卷第十
尊者勝友集
三藏法師義凈奉 制譯
強惱觸他學處第十七
爾時薄伽梵在室羅伐城給孤獨園，鄔陀夷苾芻欲惱他故，久在門外共人談說，夜喚開門入房強臥，自恃陵他因生惱觸，其事同前，由不忍煩惱，制斯學處。
「若復苾芻于僧住處，知諸苾芻先此處住，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。」
知諸苾芻先此處住者，或自先知、或因他報。故相惱觸者，謂故恃強力觸惱前人。臥具者，謂床座氈褥。言生苦者，謂禮敬時生苦、或承事時、供養時、看病時、請教時、讀誦時、咨問時、與欲時、飲食時、受施時、坐臥等時，悉皆生苦。但使發心作惱他意令他生苦，于僧住處皆得本罪；于余住處鹹得惡作。設僧住處不作惱心，強臥之時亦得惡作；若有餘緣者無犯。此中犯者，若他先住作先住想疑，惱時墮罪。非先住人作先住想疑，是先住人作非先住想，故為惱亂者亦得惡作。若令未近圓人生惱觸者，得惡作罪。于尼住處等令他惱時，亦得惡作。
時鄔陀夷廣為惱觸，若見苾芻粗食不足，勸令誦經竟夜不臥。若見他得飽滿美食，令其徹曉端坐繫念。若是寒時遣居露地，以冷水灑經夜為扇。若
【現代漢語翻譯】 現代漢語譯本： 根本薩婆多部律攝卷第十
尊者勝友集
三藏法師義凈奉 制譯
強惱觸他學處第十七
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的給孤獨園（Jetavana Anāthapiṇḍada-ārāma）。鄔陀夷（Udayin）比丘爲了惱亂他人，長時間在門外與人談話，夜晚叫人開門進入房間強行躺臥，仗恃自己的勢力欺凌他人，因此產生惱觸的行為，情況與之前相似，因為不能忍受煩惱，所以制定了這個學處。
『如果又有比丘在僧眾居住的地方，明知其他比丘先住在此處，後來故意去惱亂他們，在他們的臥具上或坐或臥，並且這樣想：『如果他們感到痛苦，自然會避開我離開。』 這就犯了波逸提迦（Pāyantika，一種罪名）。』
明知其他比丘先住在此處：或者自己事先知道，或者因為他人告知。故意去惱亂他們：指的是故意仗恃強力觸惱先前居住的人。臥具：指的是床、座位、氈子、褥子。感到痛苦：指的是在禮敬時感到痛苦，或者在承事時、供養時、看病時、請教時、讀誦時、諮詢時、給予同意時、飲食時、接受佈施時、坐臥等時候，都感到痛苦。只要發起心意想要惱亂他人，使他人感到痛苦，在僧眾居住的地方都犯了根本罪；在其他居住的地方都犯了惡作罪。如果在僧眾居住的地方沒有惱亂的心意，強行躺臥的時候也犯了惡作罪；如果有其他原因，則不犯。這裡所說的犯戒情況是，如果他人先居住，自己認為是先居住或者懷疑是先居住，惱亂時就犯了罪。如果不是先居住的人，自己認為是先居住或者懷疑是先居住，是先居住的人，自己認為不是先居住，故意去惱亂的，也犯了惡作罪。如果使沒有受具足戒的人產生惱觸，就犯了惡作罪。在比丘尼居住的地方等處，使他人感到惱亂時，也犯了惡作罪。
當時，鄔陀夷廣泛地進行惱觸行為，如果看見比丘粗食不足，就勸令他們誦經整夜不睡覺。如果看見他人得到飽滿的美食，就讓他們通宵端坐繫念。如果是寒冷的時候，就讓他們住在露天的地方，用冷水灑他們，整夜為他們扇風。
【English Translation】 English version: Root Sarvāstivāda Vinaya Collection, Volume 10
Compiled by Venerable Śreṇika
Translated by Tripiṭaka Master Yijing under Imperial Decree
The Seventeenth Training Rule on Distressing and Annoying Others
At one time, the Bhagavan (Lord Buddha) was in the Jetavana Anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (a major city in ancient India). The Bhikṣu (monk) Udayin, intending to annoy others, spent a long time talking with people outside the door. At night, he would call for the door to be opened, enter the room, and forcibly lie down. Relying on his own power to bully others, he caused distress and annoyance. The situation was similar to before. Because he could not endure afflictions, this training rule was established.
『If a Bhikṣu, in a monastery (saṃgha-āvāsa, dwelling place of the monastic community), knowing that other Bhikṣus have already resided there, intentionally causes distress and annoyance to them, either sitting or lying on their bedding, thinking, 『If they feel discomfort, they will naturally avoid me and leave,』 it is a Pāyantika (an offense entailing expiation).』
Knowing that other Bhikṣus have already resided there: either knowing it beforehand himself or because others have informed him. Intentionally causing distress and annoyance: refers to intentionally relying on strength to annoy those who resided there earlier. Bedding: refers to beds, seats, felt mats, and mattresses. Feeling discomfort: refers to feeling discomfort during prostrations, or during service, offerings, caring for the sick, seeking instruction, reciting scriptures, consulting, giving consent, eating, receiving alms, sitting, lying down, and so on. As long as the intention is to annoy others and cause them discomfort, committing such acts in a monastery constitutes a fundamental offense; in other dwelling places, it constitutes an offense of wrong-doing (Duṣkṛta). If there is no intention to annoy in a monastery, forcibly lying down also constitutes an offense of wrong-doing; if there are other reasons, there is no offense. In this context, the offense occurs if one thinks or suspects that others resided there earlier, and then causes annoyance, thus incurring the offense. If one is not a prior resident but thinks or suspects that he is, or if one is a prior resident but thinks that he is not, and intentionally causes annoyance, it also constitutes an offense of wrong-doing. If one causes annoyance to someone who has not yet received full ordination, it constitutes an offense of wrong-doing. Causing annoyance to others in a Bhikṣuṇī (nun) dwelling place, etc., also constitutes an offense of wrong-doing.
At that time, Udayin widely engaged in acts of annoyance. If he saw Bhikṣus who did not have enough coarse food, he would encourage them to recite scriptures all night without sleeping. If he saw others who had received plentiful and delicious food, he would make them sit upright and focus their minds throughout the night. If it was cold, he would make them stay in open areas, sprinkle them with cold water, and fan them all night.
在熱時遣居密室，近火而住，蓋以毛緂、或於住處無大便處，他置甕器擬夜所須，並皆打破，令諸苾芻事有廢闕。遂於水竇放棄不凈，便將此事遍告白衣。或故服瀉藥詐現病狀，寢臥于床，令問病人久立勞倦。又于苾芻禪思讀誦作業之處，令他起動妨彼進修。聞有怖至不許閉門，欲彼驚忙不得眠睡。
苾芻不應大小行處久臥門邊妨諸來者，凡作故心惱苾芻者，鹹得墮罪。又亦不應于大小便處久作經行，到此室時不依大小，在前至者即應先入，便利既了不應久住，洗足之處須依長幼。僧伽器物下至染器，在前用者皆待事畢，不得依年大小奪先用者。亦不應器中安少染汁，作留滯心廢他所用。讀誦經時先來已坐，不應依大小令彼起避。僧伽剃刀若用了時，應複本處，不應留舉更備后須。此等不依行者，鹹得惡作。
故放身坐臥脫腳床學處第十八
佛在室羅伐城給孤獨園，時鄔波難陀由懷忿恚，坐脫腳床打傷乞食苾芻，事惱同前，制斯學處。
「若復苾芻，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。」
言僧伽住處者，已如上說。若於僧伽房舍而坐臥脫腳床者，便得墮罪；若余房者，得惡作罪。言知重房棚上者，謂是草室棚閣，顯非牢固，復不防備；若屋牢固為防備
【現代漢語翻譯】 現代漢語譯本：在炎熱的時候把人打發到封閉的房間里，靠近火源居住，或者用粗糙的毛毯覆蓋，或者在住所沒有便溺的地方，另外設定甕器來滿足夜間所需，然後把這些都打破，使眾比丘（Bhikkhu，佛教僧侶）的事情因此耽誤。於是在水溝里丟棄不凈之物，並且把這件事到處告訴白衣（在家信徒）。或者故意服用瀉藥，假裝生病的樣子，躺在床上，讓探望病人的人長時間站立感到勞累。又在比丘（Bhikkhu，佛教僧侶）禪修、讀誦、做功課的地方，讓人去打擾他們，妨礙他們的進修。聽說有恐怖的事情發生，不允許關閉房門，想要讓他們驚慌忙亂，無法安眠。比丘（Bhikkhu，佛教僧侶）不應該在大小便的地方或門口長時間躺臥，妨礙來往的人。凡是故意惱害比丘（Bhikkhu，佛教僧侶）的人，都犯墮罪。也不應該在大小便的地方長時間地經行。到達房間時，不應該不分大小，先到的人就應該先進入，便利完畢后不應該久留，洗腳的地方需要按照年齡大小的順序。僧伽（Samgha，僧團）的器物，小到染色的器具，先用的人都要等事情完畢，不得按照年齡大小搶先使用。也不應該在器皿中留下少量的染料，存著滯留的心思，妨礙他人使用。讀誦經書的時候，先來的人已經坐下，不應該按照年齡大小讓人家起身避讓。僧伽（Samgha，僧團）的剃刀如果用完了，應該放回原處，不應該拿走留著以後備用。這些不按照規矩行事的人，都犯惡作罪。 故意放縱身體坐臥在脫腳床上的學處第十八 佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）時，鄔波難陀（Upananda）因為懷有忿恨，坐在脫腳床上打傷了乞食的比丘（Bhikkhu，佛教僧侶），事情的惱人之處與之前相同，因此制定了這個學處。 『如果又有比丘（Bhikkhu，佛教僧侶），在僧伽（Samgha，僧團）居住的地方，明知是搖搖欲墜的房棚上的脫腳床，以及其他的坐具，還放縱身體坐臥的，犯波逸提迦（Pāyantika，一種罪名）。』 所說的僧伽（Samgha，僧團）居住的地方，已經如上面所說。如果在僧伽（Samgha，僧團）的房舍里坐臥在脫腳床上，就犯墮罪；如果在其他的房舍里，犯惡作罪。所說的明知是搖搖欲墜的房棚上，指的是草屋棚閣，明顯不是牢固的，而且沒有防備；如果是牢固的房屋爲了防備
【English Translation】 English version: In hot weather, sending someone to a confined room, making them live near a fire, or covering them with coarse blankets, or in a dwelling without a place for excretion, additionally setting up urns for nighttime needs, and then breaking them all, causing the affairs of the Bhikkhus (Buddhist monks) to be delayed. Then discarding impure things in the ditch, and telling everyone about this matter to the laypeople (white-clad followers). Or deliberately taking laxatives, feigning illness, lying in bed, making those who visit the sick stand for a long time and feel tired. Also, in the places where Bhikkhus (Buddhist monks) practice meditation, recite scriptures, and do their homework, having others disturb them, hindering their progress. Hearing that there are terrifying things happening, not allowing the doors to be closed, wanting to make them panic and be unable to sleep peacefully. Bhikkhus (Buddhist monks) should not lie down for a long time in the places for excretion or near the door, obstructing those who come and go. Whoever deliberately annoys Bhikkhus (Buddhist monks) commits a Dukkaṭa (a type of offense). Also, one should not walk around for a long time in the places for excretion. When arriving at a room, one should not disregard seniority; whoever arrives first should enter first, and should not linger after finishing excretion. The place for washing feet needs to follow the order of seniority. The Sangha's (community) utensils, down to the dyeing utensils, those who use them first must wait until the matter is finished, and must not preemptively use them according to age. Nor should one leave a small amount of dye in the utensil, harboring a lingering thought, hindering others from using it. When reciting scriptures, if someone has already sat down, one should not make them get up and give way according to age. If the Sangha's (community) razor is used up, it should be returned to its original place, and should not be taken away for later use. Those who do not act according to these rules all commit a Dukkaṭa (a type of offense). The Eighteenth Training Rule on Deliberately Sitting or Lying on a Bed with Broken Legs When the Buddha was in the Jetavana (Jetavana) of Śrāvastī (Śrāvastī), Upananda (Upananda), because he harbored resentment, sat on a bed with broken legs and injured a Bhikkhu (Buddhist monk) who was begging for food. The annoying nature of the matter was the same as before, so this training rule was established. 'If again a Bhikkhu (Buddhist monk), in a dwelling place of the Sangha (community), knowingly sits or lies on a bed with broken legs on a shaky shed, as well as other seating, commits a Pāyantika (a type of offense).' The dwelling place of the Sangha (community) that was mentioned has already been described above. If one sits or lies on a bed with broken legs in the Sangha's (community) dwelling, one commits a Dukkaṭa (a type of offense); if it is in another dwelling, one commits a Dukkaṭa (a type of offense). The shaky shed that was mentioned refers to a thatched hut or shed, which is obviously not sturdy and has no protection; if it is a sturdy house for protection
者，無犯。脫腳床者，謂插腳床；雖是插腳逆楔牢者，無犯。坐物者，謂是諸餘插腳小床。放身坐臥者，謂情懷掉戲恣放其身，得波逸底迦；非掉戲者無犯。脫腳境想六句，二墮兩輕，后二非犯，如是準知。住處住處想亦為六句，初二墮罪，次皆惡作。若板棚上、若腳下安替，或仰置者無犯。
用蟲水學處第十九
佛在憍閃毗國，時闡陀苾芻用有蟲水，由用水事無慈悲，煩惱故，制斯學處。
「若復苾芻，知水有蟲自澆草土，若和牛糞及教人澆者，波逸底迦。」
言知者，不知有蟲無犯。言有蟲者，自觀有蟲、他觀有蟲、不觀有蟲、客來蟲、俱生蟲。總有二種蟲：一、謂眼見；二、是濾得，斯等濾用或可去蟲、或取無蟲處用、或可信人言水無蟲，斯並無犯。此中言水，亦收漿醋等物，若草土、牛糞塗地泥墻，自作使人並皆同犯。于有蟲水作有蟲想疑，鹹得墮罪，二輕、二無犯。縱無蟲水不應輒棄，得惡作罪。應須散灑、或向竇邊齊一肘來是其傾處。應作洗浴處並濯足處，應近井邊疊磚而作，四邊高一肘大如一床，一邊通孔，遍以灰泥中間磚砌。若老病者聽作洗足。瓦盆底稍高起，狀如象跡。若僧伽物舉處令眾共知，或水竇邊莫令虧損。若別人物安房門扇后、或覆床下、若金銀等器，咸不應畜
【現代漢語翻譯】 現代漢語譯本 『者，無犯』：指床腳脫落的情況，沒有違犯戒律。『脫腳床者，謂插腳床』：指的是插入式床腳的床。『雖是插腳逆楔牢者，無犯』：即使是插入式床腳，但用倒楔固定得很牢固，也沒有違犯戒律。『坐物者，謂是諸餘插腳小床』：指的是其他各種插入式床腳的小床。『放身坐臥者，謂情懷掉戲恣放其身，得波逸底迦』：指的是心懷輕浮嬉戲，隨意放縱身體的行為，會觸犯波逸提迦罪（一種輕罪）；如果不是爲了嬉戲，則沒有違犯戒律。『脫腳境想六句，二墮兩輕，后二非犯，如是準知』：對於床腳脫落的情況，根據不同的想法有六種情況，其中兩種會犯墮罪，兩種會犯輕罪，后兩種不構成違犯。『住處住處想亦為六句，初二墮罪，次皆惡作』：對於住所的想法也有六種情況，最初兩種會犯墮罪，其餘都會犯惡作罪（一種更輕的罪）。『若板棚上、若腳下安替，或仰置者無犯』：如果在板棚上、床腳下安放墊子，或者將床仰放，則沒有違犯戒律。
用蟲水學處第十九
佛陀在憍閃毗國（Kauśāmbī，古印度城市）時，闡陀比丘（Chanda Bhikṣu，一位比丘的名字）使用了含有蟲子的水，因為用水時沒有慈悲心，心懷煩惱，所以佛陀制定了這條戒律。
『若復苾芻，知水有蟲自澆草土，若和牛糞及教人澆者，波逸底迦』：如果比丘明知道水中有蟲，還親自用來澆灌草地或泥土，或者用來和牛糞，以及教唆別人這樣做，就會觸犯波逸提迦罪。
『言知者，不知有蟲無犯』：如果不知道水中有蟲，就沒有違犯戒律。『言有蟲者，自觀有蟲、他觀有蟲、不觀有蟲、客來蟲、俱生蟲』：所謂有蟲，包括自己看到有蟲、別人看到有蟲、雖然沒看到但懷疑有蟲、後來出現的蟲、本來就有的蟲。總共有兩種蟲：一種是眼睛能看到的；另一種是通過過濾得到的。對於這些水，可以通過過濾后使用，或者去除蟲子后使用，或者到沒有蟲子的地方取水使用，或者相信可靠的人說水裡沒有蟲子，這些情況都沒有違犯戒律。這裡所說的水，也包括米漿、醋等液體。如果用含有蟲子的水塗抹草地、泥土，或者用含有蟲子的水和牛糞涂墻，自己做或者指使別人做，都同樣會觸犯戒律。對於含有蟲子的水，如果認為是含有蟲子的，或者懷疑是含有蟲子的，都會犯墮罪，兩種情況犯輕罪，兩種情況不構成違犯。即使是沒有蟲子的水，也不應該隨意丟棄，否則會犯惡作罪。應該將水灑開，或者倒在水溝邊，保持一肘的距離作為傾倒的地方。應該設定洗浴的地方和洗腳的地方，應該靠近井邊用磚頭砌成，四邊高一肘，大小像一張床，一邊留一個孔，用灰泥塗抹，中間用磚頭砌成。如果是年老體弱的人，可以允許他們製作洗腳盆，瓦盆底稍微高起，形狀像象的腳印。如果是僧伽（Saṃgha，僧團）的物品，要公開告知大眾，或者在水溝邊，不要讓它損壞。如果是私人物品，可以放在房門后、或者床下、或者金銀等器皿中，但不應該積存。
【English Translation】 English version '者，無犯' (zhe, wu fan): Refers to the situation where the bed leg is detached, there is no violation of the precept. '脫腳床者，謂插腳床' (tuo jiao chuang zhe, wei cha jiao chuang): Refers to a bed with inserted legs. '雖是插腳逆楔牢者，無犯' (sui shi cha jiao ni xie lao zhe, wu fan): Even if it is an inserted leg, but it is firmly fixed with an inverted wedge, there is no violation of the precept. '坐物者，謂是諸餘插腳小床' (zuo wu zhe, wei shi zhu yu cha jiao xiao chuang): Refers to other small beds with inserted legs. '放身坐臥者，謂情懷掉戲恣放其身，得波逸底迦' (fang shen zuo wo zhe, wei qing huai diao xi zi fang qi shen, de bo yi di jia): Refers to the behavior of indulging the body with frivolous playfulness, which will violate the Pāyantika offense (a minor offense); if it is not for playfulness, there is no violation of the precept. '脫腳境想六句，二墮兩輕，后二非犯，如是準知' (tuo jiao jing xiang liu ju, er duo liang qing, hou er fei fan, ru shi zhun zhi): Regarding the situation of detached bed legs, there are six situations according to different thoughts, among which two will commit a downfall offense, two will commit a minor offense, and the last two do not constitute a violation. '住處住處想亦為六句，初二墮罪，次皆惡作' (zhu chu zhu chu xiang yi wei liu ju, chu er duo zui, ci jie e zuo): There are also six situations regarding the thought of residence, the first two will commit a downfall offense, and the rest will commit a Dukkata offense (a lighter offense). '若板棚上、若腳下安替，或仰置者無犯' (ruo ban peng shang, ruo jiao xia an ti, huo yang zhi zhe wu fan): If a mat is placed on the plank shed or under the bed legs, or the bed is placed upside down, there is no violation of the precept.
The Nineteenth Training Rule on Using Water with Insects
When the Buddha was in Kauśāmbī (an ancient Indian city), the Bhikṣu Chanda (Chanda Bhikṣu, the name of a Bhikṣu) used water containing insects. Because he had no compassion when using the water and was troubled, the Buddha established this training rule.
'若復苾芻，知水有蟲自澆草土，若和牛糞及教人澆者，波逸底迦' (ruo fu bi qiu, zhi shui you chong zi jiao cao tu, ruo he niu fen ji jiao ren jiao zhe, bo yi di jia): If a Bhikṣu knowingly uses water containing insects to water grass or soil, or to mix with cow dung, or instigates others to do so, he will commit a Pāyantika offense.
'言知者，不知有蟲無犯' (yan zhi zhe, bu zhi you chong wu fan): If one does not know that there are insects in the water, there is no violation of the precept. '言有蟲者，自觀有蟲、他觀有蟲、不觀有蟲、客來蟲、俱生蟲' (yan you chong zhe, zi guan you chong, ta guan you chong, bu guan you chong, ke lai chong, ju sheng chong): The so-called insects include those that one sees oneself, those that others see, those that one suspects even if one does not see, those that appear later, and those that are originally there. There are two types of insects in total: one is visible to the eye; the other is obtained through filtration. For these waters, they can be used after filtration, or after removing the insects, or by taking water from places where there are no insects, or by believing reliable people who say that there are no insects in the water, these situations do not violate the precept. The water mentioned here also includes liquids such as rice soup and vinegar. If water containing insects is used to smear grass, soil, or to mix cow dung to plaster walls, whether done by oneself or by instructing others, the same violation of the precept will occur. Regarding water containing insects, if one thinks it contains insects, or suspects it contains insects, one will commit a downfall offense, two situations commit a minor offense, and two situations do not constitute a violation. Even if the water does not contain insects, it should not be discarded casually, otherwise a Dukkata offense will be committed. The water should be sprinkled, or poured on the side of the ditch, keeping a cubit's distance as the pouring place. Places for bathing and washing feet should be set up, and they should be built near the well with bricks, one cubit high on all sides, the size of a bed, with a hole on one side, plastered with lime, and bricked in the middle. If one is old and weak, they may be allowed to make a foot washing basin, with the bottom of the tile basin slightly raised, shaped like an elephant's footprint. If it is an item of the Saṃgha (the monastic community), it should be publicly announced to the community, or at the side of the water ditch, do not let it be damaged. If it is a private item, it can be placed behind the door of the room, or under the bed, or in gold and silver utensils, but it should not be hoarded.
。凡是洗缽及洗足處，有水沾地，應作曼荼羅形如槊刃、或隨水流勢。若正方正圓作者，得惡作罪。若為三寶作曼荼羅者，則形無定製。其濾水羅、放生之法，廣如余處。
造大寺過限學處第二十
佛在憍閃毗國，時六眾苾芻於一日中造成住處，不開水竇，狀若方篅，平閣三層。因雨隤毀，致招譏謗。由住處事，輕心煩惱，制斯學處。
「若復苾芻，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。」
言大住處者，有二種大：一、形量大；二、施物大。此據形大，有主為作。凡造住處，或自作、教他作，應安門樞戶扇並橫扂窗竇等事。齊橫扂處者，此出一日休息限齊，謂用濕泥為壁、或時和草。若過限齊者，便得本罪。若有別人為眾興造，告苾芻曰：「我解營作，假令高大亦不傾隤。」苾芻信之，斯亦無犯。或時干墼及以熟磚木石等成便無限齊；若濕泥者于其限外著一團時，便得惡作；若遍匝者便得本罪。濕泥濕泥想疑，有其六句，初重次輕，后二無犯。遣書作時，但得惡作。雖是濕泥覆以草蓆，雖遭雨水無懼崩隤；或時施主須遣急營，限齊雖過，斯皆非犯。
第三攝頌曰：
不差至日暮， 為食二種衣， 同
【現代漢語翻譯】 現代漢語譯本：凡是洗缽以及洗足的地方，如果有水沾到地面，應該做成曼荼羅（Mandala，壇場）的形狀，像槊刃一樣，或者順著水流的趨勢。如果做成正方形或者正圓形，就會犯惡作罪。如果是爲了三寶（佛、法、僧）而作曼荼羅，那麼形狀就沒有固定的限制。至於濾水羅（濾水器）和放生的方法，詳細的內容在其他地方有廣泛的說明。
造大寺過限學處第二十
佛陀在憍閃毗國（Kauśāmbī）的時候，有六群比丘在一天之內建造住所，沒有開設排水孔，形狀像方形的糧囤，有三層樓閣。因為下雨倒塌毀壞，招致人們的譏諷和誹謗。因為住所的事情，內心輕率煩惱，所以制定了這個學處。
『如果又有比丘，建造大的住所，在門框旁邊應該安裝橫木和各種窗戶，並且安裝排水孔。如果砌墻的時候用的是濕泥，應該在兩三層的高度設定橫木，如果超過這個高度，就會犯波逸提迦（Pāyattika，一種罪名）。』
所說的大住所，有兩種大：一是形狀和尺寸大；二是施捨的物品多。這裡指的是形狀大，並且有主人來建造。凡是建造住所，無論是自己建造還是教別人建造，都應該安裝門樞、門扇以及橫木、窗戶等。齊橫木處，指的是一天休息的限度，也就是用濕泥做墻壁或者用泥土和草混合。如果超過這個限度，就會犯根本罪。如果有別人為僧眾建造，告訴比丘說：『我懂得建造，即使建造得高大也不會倒塌。』比丘相信他，這樣就沒有罪過。或者用干磚、熟磚、木頭、石頭等建造，就沒有高度的限制；如果是濕泥，在限度之外放一團泥，就會犯惡作罪；如果繞著一圈都超過限度，就會犯根本罪。對於濕泥是濕泥，心生疑惑，有六種情況，開始的重，後面的輕，最後兩種沒有罪過。派人寫信去建造，只會犯惡作罪。雖然是濕泥，但是覆蓋了草蓆，即使遇到雨水也不怕崩塌；或者施主需要緊急建造，即使超過了限度，這些都不是犯戒。
第三攝頌說：
不差至日暮， 為食二種衣， 同
【English Translation】 English version: Regarding washing bowls and feet, if water touches the ground, it should be shaped into a Mandala (sacred diagram) like a spearhead, or follow the flow of the water. If it's made into a square or perfect circle, one commits a Dukkaṭa (minor offense). If the Mandala is made for the Three Jewels (Buddha, Dharma, Sangha), then the shape is not fixed. As for the water strainer (for filtering water) and the practice of releasing living beings, the details are extensively explained elsewhere.
The Twentieth Training Rule on Building Large Monasteries Beyond the Limit
When the Buddha was in Kauśāmbī (an ancient Indian city), the group of six Bhikshus (monks) built a dwelling in one day, without opening water drains, shaped like a square granary, with three-story pavilions. Because of rain, it collapsed and was destroyed, leading to ridicule and slander. Because of the dwelling matter, they were careless and troubled, so this training rule was established.
'If a Bhikshu builds a large dwelling, horizontal bars and various windows should be installed next to the door frame, and water drains should be installed. If the wall is made of wet mud, horizontal bars should be placed at the height of two or three layers. If it exceeds this height, one commits a Pāyattika (expiable offense).'
The so-called large dwelling has two kinds of largeness: one is large in shape and size; the other is large in the amount of donated items. This refers to the large shape, and it is built by a patron. Whenever a dwelling is built, whether one builds it oneself or instructs others to build it, door pivots, door panels, horizontal bars, windows, and other things should be installed. 'At the height of the horizontal bars' refers to the limit of one day's rest, that is, using wet mud as the wall or mixing mud and grass. If it exceeds this limit, one commits the original offense. If someone else builds for the Sangha (monastic community) and tells the Bhikshu, 'I know how to build, even if it's tall, it won't collapse,' and the Bhikshu believes him, then there is no offense. Or if dry bricks, fired bricks, wood, stones, etc., are used, there is no limit to the height; if it is wet mud, placing a lump of mud outside the limit results in a Dukkaṭa (minor offense); if it goes around a circle beyond the limit, one commits the original offense. Regarding wet mud being wet mud, having doubts, there are six situations, the beginning is heavy, the later ones are light, and the last two have no offense. Sending a letter to build only results in a Dukkaṭa (minor offense). Although it is wet mud, it is covered with straw mats, so there is no fear of collapse even if it rains; or if the donor needs to build urgently, even if the limit is exceeded, these are not offenses.
The third summary verse says:
Not different until sunset, For food, two kinds of clothes, Same
路及乘船， 二屏教化食。
眾不差教授苾芻尼學處第二十一
佛在室羅伐城給孤獨園，時六眾苾芻各任自意，輒出界外共相差遣、或居界內不取他欲、或闕德強差往尼寺中輒為教授。此由尼事貪心希望，招世譏嫌，待緣煩惱，制斯學處。
「若復苾芻，眾不差遣，自往教誡苾芻尼者，除獲勝法，波逸底迦。」
此十學處起由尼者，事及煩惱與此皆同。其中別者，第三由不忍故，第八由鄔波斯迦。言不差者，謂非白二眾共差遣，有四過失差不成差：謂界、日、眾、人。界謂界外差，日非長凈日，眾者人不集，人謂七德虧。言七德者，一者持戒；二者多聞；三者住位耆宿；四者善都城語；五者不曾以身污苾芻尼，設曾身污苾芻尼者，其罪已如法悔除；六者於八他勝法所有開遮能廣宣說；七於八尊重法能善開演。言八他勝法者，四同苾芻，餘四有異。一、謂眼膝中間所有身份，共染心男子相觸受樂。二、謂本心為不凈行，共染心男子作期契等，乃至全身臥地。三、知尼有重罪，故心藏覆。四、被舉棄人隨順而住。
攝頌曰：
尼有八他勝， 四同於苾芻， 余觸染男期， 覆罪隨僧棄。
八尊重法者，一、從苾芻受近圓事；二、半月半月求請教授；三、無苾芻處不應安
【現代漢語翻譯】 現代漢語譯本 路途和乘船，二者都可作為教化和食物的憑藉。
眾不差教授苾芻尼學處第二十一
佛陀在室羅伐城（梵文：Śrāvastī，古印度城市）的給孤獨園（梵文：Anāthapiṇḍada-ārāma，又稱祇園精舍）時，六群比丘（梵文：Chabbaggiya，佛教僧團中的一個團體，以行為不端而聞名）各自隨心所欲，擅自出界互相差遣，或者居住在界內不徵求他人同意，或者在缺乏德行的情況下強行被差遣到尼寺中進行教授。這是由於對比丘尼的事情貪心希望，招致世人的譏諷和嫌棄，等待因緣而產生煩惱，因此制定了這個學處。
『如果比丘沒有得到僧團的差遣，自己前往教誡比丘尼，除非是爲了獲得殊勝的佛法，否則就犯波逸提迦（梵文：Pācittiya，一種輕罪）。』
這十條學處因比丘尼而起，事情和煩惱與此都相同。其中不同的是，第三條是因為不忍耐的緣故，第八條是因為優婆塞（梵文：Upāsaka，在家男居士）。所說『不差遣』，是指沒有經過白二羯磨（梵文：jñapti-dvitiya-karma，一種僧團的決議程式）的僧團共同差遣，有四種過失導致差遣不成：即界、日、眾、人。界是指在結界之外差遣，日是指不是長凈日（梵文：Poṣadha，佛教的齋戒日），眾是指僧人不聚集，人是指七德有虧缺。所說七德是指：一、持戒清凈；二、博學多聞；三、安住于耆宿之位；四、善於都城語言；五、不曾以身體玷污比丘尼，即使曾經以身體玷污比丘尼，其罪已經如法懺悔消除；六、對於八他勝法（梵文：Asta-parājika，比丘尼的八種重罪）的所有開遮（開許和禁止）能夠廣泛宣說；七、對於八尊重法（梵文：Asta-gurudharma，比丘尼必須遵守的八條戒律）能夠善於開演。所說八他勝法，四條與比丘相同，其餘四條有所不同。一、是指眼睛和膝蓋中間的所有身體部位，與有染心的男子相接觸而感受快樂。二、是指本心爲了不清凈的行為，與有染心的男子約定等等，乃至全身臥倒在地。三、明知比丘尼有重罪，故意隱瞞。四、跟隨被僧團驅擯的人一起居住。
攝頌說：
比丘尼有八他勝，四條與比丘相同，其餘是接觸有染之男，約定，隱瞞罪過，隨順被僧團驅擯之人。
八尊重法是：一、從比丘處受具足戒；二、每半月半月向比丘請求教授；三、沒有比丘的地方不應安居；
【English Translation】 English version Roads and boats, both can be used as means of teaching and sustenance.
The Twenty-first Training Rule on Not Being Sent by the Sangha to Instruct Bhikshunis
The Buddha was in the Jeta Grove (Anāthapiṇḍada-ārāma) in Śrāvastī (ancient Indian city). At that time, the Group of Six (Chabbaggiya, a group of monks in Buddhism known for their misconduct) bhikshus (monks) each acted according to their own will, arbitrarily going beyond the boundary to send each other on errands, or residing within the boundary without seeking the consent of others, or being forcibly sent to the nunnery to teach despite lacking virtue. This was due to greed and desire for matters concerning bhikshunis, inviting ridicule and dislike from the world, and waiting for conditions to arise for afflictions. Therefore, this training rule was established.
『If a bhikshu, not being sent by the Sangha, goes to instruct bhikshunis, except for the purpose of obtaining superior Dharma, it is a Pācittiya (a minor offense).』
These ten training rules arose because of bhikshunis, and the matters and afflictions are the same as these. The difference among them is that the third is due to impatience, and the eighth is due to an Upāsaka (lay male devotee). The term 『not being sent』 refers to not being jointly sent by the Sangha through a formal motion (jñapti-dvitiya-karma). There are four faults that cause the sending to be invalid: namely, boundary, day, assembly, and person. Boundary refers to sending outside the boundary; day refers to not being a Uposatha (Poṣadha) day; assembly refers to the Sangha not being assembled; person refers to lacking the seven qualities. The seven qualities are: first, purity of precepts; second, extensive learning; third, residing in the position of an elder; fourth, being proficient in the language of the capital city; fifth, never having defiled a bhikshuni with the body, and even if having defiled a bhikshuni with the body, the offense has been repented and eliminated according to the Dharma; sixth, being able to widely explain all the allowances and prohibitions of the eight defeat offenses (Asta-parājika) ; seventh, being able to skillfully expound the eight weighty rules (Asta-gurudharma). The eight defeat offenses are four the same as those for bhikshus, and the remaining four are different. One refers to touching and experiencing pleasure with a lustful man in all the body parts between the eyes and knees. Two refers to making an agreement with a lustful man with the intention of impure conduct, even to the point of lying prostrate on the ground. Three refers to knowingly concealing a serious offense of a bhikshuni. Four refers to living in accordance with a person who has been expelled by the Sangha.
The summary verse says:
Bhikshunis have eight defeat offenses, four are the same as those for bhikshus, the rest are touching a lustful man, making an agreement, concealing offenses, and following one expelled by the Sangha.
The eight weighty rules are: first, receiving full ordination from a bhikshu; second, requesting instruction from a bhikshu every half month; third, not residing in a place without bhikshus;
居；四、見苾芻過不應詰責；五、不應瞋呵苾芻；六、應禮敬年少苾芻；七、在二部眾中行摩那[卑*也]；八、往苾芻處為隨意事。
攝頌曰：
近圓從苾芻， 半月請教授， 依苾芻坐夏， 見過不應言， 不瞋呵禮少， 意喜兩眾中， 隨意對苾芻， 斯名八尊法。
若於七德有闕者，若眾差遣，眾得惡作，設令作法亦不成差。眾者，謂是一味情不乖離。苾芻尼者，謂近圓尼。言教授者，極少乃至八尊重法，他請問時，能為開釋。若處無人肯教授者，眾應隨時令一苾芻作如是語：「諸姊妹等苾芻尼眾，並悉和合清凈而住，同修勝行無罪過不？今此眾中無一苾芻樂為教授，然僧伽有二教授：一、廣，二、略。今作略教授法，爾可謹慎勤修勝法，莫為放逸，敬奉行之。」言除獲勝法者，此顯朱荼半托迦獲阿羅漢，能令法俗生信敬心，設不蒙差往教無犯。于近圓尼作近圓想等有六句，二重、二輕，后二無犯。若於彼先犯重等尼、或授學尼黨教非黨尼、或復翻此，為教授時，鹹得惡作。若言不相解者，亦惡作罪。
教授至日暮學處第二十二
佛在室羅伐城給孤獨園，時難陀苾芻于非時中說法教授苾芻尼眾，于城門外經夜共住，明旦入城諸俗人見咸作是言：「諸釋迦子男女合
【現代漢語翻譯】 現代漢語譯本： 居；四、見到比丘的過失不應該責備；五、不應該嗔怒呵斥比丘；六、應該禮敬年輕的比丘；七、在比丘和比丘尼兩部僧眾中進行摩那埵（Manava，懺悔罪行）；八、前往比丘處處理隨意事。
攝頌說：
受具足戒從比丘，半月請求教授， 依靠比丘安居，見過失不應說， 不嗔怒呵斥禮敬年少，心生歡喜在兩眾中， 隨意事對比丘說，這稱為八尊重法。
如果七種德行有所缺失，如果僧眾派遣，僧眾會犯惡作罪（Dukkata，一種輕罪），即使按照儀軌進行派遣也不算有效。僧眾，指的是意見一致，沒有乖離。比丘尼，指的是受過具足戒的比丘尼。所說的教授，最少也要講授八尊重法，當他人請問時，能夠為他們開示。如果某個地方沒有人肯教授，僧眾應該隨時讓一位比丘這樣說：『各位姐妹比丘尼眾，都和合清凈地安住，共同修習殊勝的修行，沒有罪過嗎？現在這個僧眾中沒有一位比丘樂意做教授，然而僧伽（Samgha，僧團）有兩種教授：一、廣，二、略。現在做簡略的教授法，你們可以謹慎勤奮地修習殊勝的佛法，不要放逸，恭敬地奉行。』所說的除去獲得殊勝佛法的人，這是指朱荼半托迦（Cūḍapanthaka）獲得阿羅漢果（Arhat，斷盡煩惱的聖者），能夠使在家出家眾生起信心和敬意，即使沒有被派遣去教授也沒有罪過。對於受過具足戒的比丘尼，作受過具足戒想等有六句，二重罪、二輕罪，后二沒有罪。如果對於先前犯過重罪等的比丘尼、或者授學尼（Siksamana，正學女）黨教非黨尼、或者反過來，在做教授時，都會犯惡作罪。如果說不理解，也會犯惡作罪。
教授至日暮學處第二十二
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，難陀（Nanda）比丘在非時（Vikala，不適當的時間）中說法教授比丘尼眾，在城門外經過一夜共同居住，第二天早晨進入城市，各位俗人看見都這樣說：『各位釋迦子（Sakya-putra，釋迦牟尼佛的弟子）男女混合
【English Translation】 English version: Residing; Fourth, one should not criticize a Bhikshu (monk) for their faults; Fifth, one should not be angry and scold a Bhikshu; Sixth, one should pay respect to young Bhikshus; Seventh, one should practice Manava (penance) in the two assemblies of Bhikshus and Bhikshunis (nuns); Eighth, one should go to the Bhikshu's place for incidental matters.
The summary verse says:
Receiving full ordination from a Bhikshu, Requesting instruction every half-month, Relying on a Bhikshu for the summer retreat, Not speaking of faults when seen, Not being angry, scolding, or respecting the young, Being joyful in both assemblies, Speaking of incidental matters to the Bhikshu, This is called the Eight Respectful Dharmas.
If any of the seven virtues are lacking, and if the Sangha (community) sends someone, the Sangha commits a Dukkata (wrongdoing), even if the sending is done according to the proper procedure, it is not valid. 'Sangha' refers to those who are of one mind and not discordant. 'Bhikshuni' refers to a fully ordained nun. 'Instruction' refers to teaching at least the Eight Respectful Dharmas, and being able to explain them when others ask. If there is no one willing to instruct in a certain place, the Sangha should have a Bhikshu say the following: 'Sisters, Bhikshuni Sangha, are you all dwelling together in harmony and purity, practicing the excellent conduct without fault? Now, there is no Bhikshu in this Sangha willing to give instruction, but the Sangha has two kinds of instruction: one is extensive, and the other is brief. Now, we will give the brief instruction, and you should diligently cultivate the excellent Dharma, not be negligent, and respectfully practice it.' 'Except for those who have attained superior Dharma' refers to Cūḍapanthaka, who attained Arhatship (liberated being), and can inspire faith and respect in both lay and monastic communities. Even if he is not sent to instruct, there is no offense. Regarding the six phrases such as 'thinking of a fully ordained nun as a fully ordained nun,' there are two grave offenses, two minor offenses, and the last two are without offense. If one instructs a Bhikshuni who has previously committed grave offenses, or a Siksamana (probationary nun) who is partisan or non-partisan, or vice versa, one commits a Dukkata. If one says they do not understand, one also commits a Dukkata.
The precept regarding instruction until sunset, the twenty-second.
When the Buddha was in Jetavana (Jeta's Grove) in Śrāvastī, Nanda (a Bhikshu) was teaching the Bhikshuni Sangha at an inappropriate time (Vikala), and they stayed together outside the city gate overnight. The next morning, when they entered the city, the laypeople saw them and said, 'These Sakya-putras (disciples of Shakyamuni Buddha), men and women mixed together'
雜同居一處，何有凈行？」事惱同前，制斯學處。
「若復苾芻，雖被眾差教誡苾芻尼，乃至日暮時而教誡者，波逸底迦。」
乃至日暮者，指其分齊，日既沒已名曰非時；雖在時中，若諸尼眾立而不坐、或復營務紛擾未息、或身有拘礙而為說者，亦曰非時。日暮日暮想等六句，二重二輕，后二無犯。若施主本意請說法師通夜說法、或尼住處近對城門、或復城門夜不關閉、或尼住處同在城中、或復尼眾在白衣舍，此皆無犯。教授尼人一被差已，盡壽教授更不須差。
謗他為飲食故教授學處第二十三
佛在室羅伐城給孤獨園，時苾芻尼眾既蒙教授，欲求無畏，設好飲食供養教授師。時鄔波難陀見而譏謗，事惱同前，制斯學處。
「若復苾芻，向諸苾芻作如是語：『汝為飲食供養故教誡苾芻尼。』者，波逸底迦。」
為飲食者，謂五蒲膳尼、五珂但尼，境想同上。若無噁心說言為飲食者，得惡作罪。
與非親尼衣學處第二十四
佛在室羅伐城給孤獨園，有一苾芻以己大衣與故二尼，事惱同前，制斯學處。
「若復苾芻，與非親苾芻尼衣，除貿易，波逸底迦。」
言非親者，由非親尼多不籌量苾芻三衣足與不足，親族之人即不如是，生顧念心然後方受。如世
【現代漢語翻譯】 現代漢語譯本： 『雜亂地居住在一起，怎麼能有清凈的行為呢？』因為這件事的困擾和之前一樣，所以制定了這個學處。
『如果又有比丘，即使被僧團指派去教誡比丘尼，如果直到日落時分才去教誡，犯波逸提迦。』
『直到日暮』，指的是時間的界限，太陽已經落山之後就叫做非時；即使在規定的時間裡，如果那些比丘尼站著不坐、或者正在忙碌不停、或者自身有拘束不方便，而為她們說法，也叫做非時。『日暮』、『日暮想』等六句，前兩句是二重罪，后兩句沒有罪。如果施主本意是請說法師通宵說法、或者比丘尼居住的地方靠近城門、或者城門晚上不關閉、或者比丘尼居住的地方就在城中、或者比丘尼們住在白衣的家裡，這些都沒有罪。教授比丘尼的人一旦被指派，終身都可以教授，不需要再次指派。
誹謗他人爲了飲食的緣故而教授的學處第二十三
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，當時比丘尼們已經接受了教授，想要尋求無畏，於是準備了好的飲食供養教授師。當時鄔波難陀（Upananda）看見了就譏諷誹謗，這件事的困擾和之前一樣，所以制定了這個學處。
『如果又有比丘，對比丘們說這樣的話：『你爲了飲食供養的緣故而教誡比丘尼。』，犯波逸提迦。』
『爲了飲食』，指的是五種蒲膳尼（five kinds of food）和五種珂但尼（five kinds of hard food），對像和想法與上面相同。如果沒有惡意，只是說爲了飲食，得惡作罪。
給予非親屬比丘尼衣服的學處第二十四
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，有一個比丘把自己的大衣給了以前認識的兩個比丘尼，這件事的困擾和之前一樣，所以制定了這個學處。
『如果又有比丘，把衣服給非親屬的比丘尼，除了交換，犯波逸提迦。』
說『非親屬』，是因為非親屬的比丘尼大多不會考慮比丘的三衣是否足夠，而親族之人就不會這樣，會生起顧念之心然後才接受。就像世俗中一樣。
【English Translation】 English version: 'Living together in a mixed manner, how can there be pure conduct?' The trouble is the same as before, so this precept is established.
'If again a Bhikṣu, even if assigned by the Sangha to instruct Bhikṣuṇīs, if he instructs them until sunset, commits a Pāyantika.'
'Until sunset' refers to the limit of time; after the sun has set, it is called untimely. Even if it is within the prescribed time, if the Bhikṣuṇīs are standing and not sitting, or are busy and not yet at rest, or if he himself is constrained and inconvenient, it is also called untimely. The six phrases 'sunset', 'thinking of sunset', etc., the first two are double offenses, the latter two are not offenses. If the donor intends to invite the Dharma master to preach all night, or if the Bhikṣuṇī's residence is near the city gate, or if the city gate is not closed at night, or if the Bhikṣuṇī's residence is in the city, or if the Bhikṣuṇīs are in the house of a layperson, these are all not offenses. Once a person is assigned to instruct Bhikṣuṇīs, he can instruct them for life and does not need to be assigned again.
The twenty-third precept on slandering others for instructing for the sake of food
When the Buddha was in Jetavana (Jetavana) in Śrāvastī (Śrāvastī), the Bhikṣuṇīs, having received instruction, wanted to seek fearlessness, so they prepared good food to offer to the instructor. At that time, Upananda (Upananda) saw it and ridiculed and slandered them. The trouble is the same as before, so this precept is established.
'If again a Bhikṣu says to the Bhikṣus: 'You instruct the Bhikṣuṇīs for the sake of food offerings,' commits a Pāyantika.'
'For the sake of food' refers to the five kinds of food (five kinds of food) and the five kinds of hard food (five kinds of hard food). The object and thought are the same as above. If there is no malicious intent and he simply says it is for the sake of food, he commits a Dukkaṭa.
The twenty-fourth precept on giving robes to non-relatives Bhikṣuṇīs
When the Buddha was in Jetavana (Jetavana) in Śrāvastī (Śrāvastī), a Bhikṣu gave his outer robe to two Bhikṣuṇīs he knew. The trouble is the same as before, so this precept is established.
'If again a Bhikṣu gives a robe to a non-relative Bhikṣuṇī, except for exchange, commits a Pāyantika.'
Saying 'non-relative' is because non-relative Bhikṣuṇīs mostly do not consider whether the Bhikṣu's three robes are sufficient, while relatives would not do so, they would have a caring thought before accepting. Just like in the secular world.
尊說：「若自父母貧無飲食，當於己分減半與之，或於施主勸化供給。若不依行者，得惡作罪。」言衣者，謂是應法堪受持衣。非親及尼，境想六句並同前說。若尼被賊現闕衣服，設使非親與之無犯。
與非親尼作衣學處第二十五
佛在室羅伐城給孤獨園，時鄔陀夷苾芻為笈多尼而作法服，以五色線刺作己形，並作尼形抱頸而坐。事惱同前，制斯學處。
「若復苾芻，與非親苾芻尼作衣者，波逸底迦。」
言作衣者，謂割刺浣染。境想六句，亦同前說。
與苾芻尼同道行學第二十六
佛在室羅伐城給孤獨園，時六眾苾芻共十二眾苾芻尼，共期一路行。諸俗人見作如是言：「男即是夫，女即是婦，足自相匹何異我乎？」事惱同前，制斯學處。
「若復苾芻，與苾芻尼，共商旅期行者，除余時，波逸底迦。余時者，謂有恐怖畏難處，此是余時。」
此中與者，謂共期契，下至一苾芻尼同道而去，便得墮罪。言期行者，始從住處詣余處所。若苾芻、苾芻尼將行之時，預先一日應白二師：「我今有事詣彼村坊。」聽不隨師，不應違逆。若無二師，應白上坐。所有臥具囑他守護，于同行伴普告令知，勿有病人捨棄而去。出門之時應相告曰：「今日我等不有遺忘事不？」應可斟
【現代漢語翻譯】 現代漢語譯本： 尊者說：『如果父母貧窮，沒有食物，應當從自己的那份中拿出一半給他們，或者勸化施主供給。如果不這樣做，就犯惡作罪。』所說的『衣』，是指符合佛法、可以接受和持有的衣服。非親屬和比丘尼，以及境界和想法的六種情況，都和前面所說的一樣。如果比丘尼被盜賊搶劫，現在缺少衣服，即使是非親屬給她衣服，也沒有罪過。
與非親屬比丘尼製作衣服的學處第二十五
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana Anāthapindika-ārāma），當時鄔陀夷（Udayin）比丘為笈多（Gupta）比丘尼製作法衣，用五色線刺繡自己的形象，並刺繡比丘尼的形象，讓她抱著自己的脖子坐著。事情的煩惱和之前一樣，因此制定了這個學處。
『如果再有比丘，為非親屬的比丘尼製作衣服，就犯波逸提迦（Pāyantika）。』
所說的『製作衣服』，是指裁剪、刺繡、洗滌和染色。境界和想法的六種情況，也和前面所說的一樣。
與比丘尼一同行走的學處第二十六
佛陀在室羅伐城給孤獨園，當時六群比丘和十二群比丘尼，共同約定一起行走。一些俗人看見后這樣說：『男人就是丈夫，女人就是妻子，他們互相匹配，和我們有什麼不同呢？』事情的煩惱和之前一樣，因此制定了這個學處。
『如果再有比丘，與比丘尼，共同約定結伴而行，除了特殊情況，就犯波逸提迦。』所說的『特殊情況』，是指有恐怖和畏懼困難的地方，這就是特殊情況。
這裡所說的『與』，是指共同約定，哪怕和一個比丘尼一同離開，就犯墮罪。所說的『約定行走』，是指從住處前往其他地方。如果比丘、比丘尼將要行走的時候，應該提前一天稟告兩位和尚：『我現在有事要前往那個村莊。』聽從不跟隨和尚的，不應該違背。如果沒有兩位和尚，應該稟告上座。所有的臥具囑託他人守護，對同行的夥伴普遍告知，不要有病人被捨棄而離開。出門的時候應該互相告知說：『今天我們有沒有遺忘的事情？』應該可以斟
【English Translation】 English version: The Venerable said: 'If the parents are poor and have no food, one should give them half of one's own share, or persuade donors to provide for them. If one does not act accordingly, one commits a Dukata offense.' The 'robe' refers to a robe that is in accordance with the Dharma and can be accepted and held. The six aspects of non-relatives and Bhikkhunis, as well as the object and thought, are the same as previously stated. If a Bhikkhuni is robbed by thieves and currently lacks clothing, even if a non-relative gives her clothing, there is no offense.
The Twenty-fifth Training Rule on Making Robes for Non-Relative Bhikkhunis
The Buddha was in the Jetavana Anāthapindika-ārāma in Śrāvastī. At that time, the Bhikkhu Udayin made a Dharma robe for the Bhikkhuni Gupta, embroidering his own image with five-colored threads, and also embroidering the image of the Bhikkhuni sitting and embracing his neck. The trouble caused was the same as before, so this training rule was established.
'If any Bhikkhu makes a robe for a Bhikkhuni who is not a relative, it is a Pāyantika offense.'
The 'making of a robe' refers to cutting, embroidering, washing, and dyeing. The six aspects of object and thought are also the same as previously stated.
The Twenty-sixth Training Rule on Traveling Together with Bhikkhunis
The Buddha was in the Jetavana Anāthapindika-ārāma in Śrāvastī. At that time, the group of six Bhikkhus and the group of twelve Bhikkhunis agreed to travel together on the same road. Some laypeople saw this and said: 'The man is the husband, and the woman is the wife. They are well-matched, how are they different from us?' The trouble caused was the same as before, so this training rule was established.
'If any Bhikkhu travels together with a Bhikkhuni, having agreed to travel together, except for special circumstances, it is a Pāyantika offense.' The 'special circumstances' refer to places where there is fear and difficulty, this is a special circumstance.
Here, 'with' refers to agreeing together, even leaving with one Bhikkhuni, one commits an offense. 'Agreed to travel' refers to going from one's dwelling place to another place. If a Bhikkhu or Bhikkhuni is about to travel, they should inform the two preceptors one day in advance: 'I have business to go to that village.' Listening to those who do not follow the preceptors, one should not disobey. If there are no two preceptors, one should inform the senior monk. All bedding should be entrusted to others to guard, and all traveling companions should be informed, so that no sick person is abandoned and left behind. When leaving the door, they should tell each other: 'Do we have anything forgotten today?' It should be considered
量，所依商旅善惡進不？無令廢闕。于自同伴更相顧戀。有仇隙者不應共行，若有因緣須共行者，應懺摩已與之同去。凡涉路時應為法語，勿出惡言，或為聖默然，勿令心散亂。若至天神祠廟之處，誦佛伽他彈指而進，苾芻不應供養天神。若於路次暫止息時、或至泉池取水之處，皆誦伽他，其止宿處應誦三啟。汲水繩索亦應持行，此有三種：長者一百五十肘，短者百肘，此內名中。或隨方處地勢高低，準望時宜可持而去。凡至寺外停息之處，振去衣塵洗身濯足，皆令清凈。次添瓶水，行路皮鞋以破布拭，不于柱壁打令傷損，更凈洗手通披衣服，容儀詳審方入寺中，隨詣一房少作言語，自整威儀問停止處。舊住苾芻見客苾芻，若少見長應起迎逆，遙唱：「善來！」合掌而言：「畔睇。」客即報言：「極善來。」為持衣缽引進房中，授座令坐。解除衣服為搦腨足，以蠲勞倦。持洗足盆為其濯足，待稍勞息，方設敬儀，整衣一禮手按雙足，問其：「安不？」若未曾相見，應問大小，依位設敬。若少者來準前問答，老者令少迎接衣缽，隨時置座遣為解勞。若有恩慈老者，或時為按肩背。凡客苾芻創至他處，應先禮敬眾首上座，上座亦應唱善來等。若見客人，量己有無牀蓆臥具，隨時供給如上所制。不依行者，得惡作罪。言商旅
【現代漢語翻譯】 現代漢語譯本 關於數量，要依據商隊是行善還是作惡來決定是否允許他們進入嗎？不要讓他們被廢棄或忽略。對於同伴，要互相照顧和愛護。有仇恨和嫌隙的人不應該一起旅行。如果因為某種原因必須一起旅行，應該在懺悔之後一同前往。凡是在路上行走時，應該宣講佛法，不要說惡語，或者保持神聖的沉默，不要讓心散亂。如果到達天神祠廟的地方，誦讀佛陀的偈頌，彈指而行，比丘（Bhikkhu，佛教僧侶）不應該供養天神。如果在路途中暫時休息，或者到達泉水池塘取水的地方，都要誦讀偈頌，在住宿的地方應該誦讀三啟。汲水的繩索也應該攜帶，繩索有三種長度：長的有一百五十肘，短的有一百肘，這中間的長度被稱為中等。或者根據地方的地勢高低，衡量當時的情況，適宜地攜帶。凡是到達寺廟外面停息的地方，抖掉衣服上的灰塵，洗身洗腳，都要保持清凈。然後添滿水瓶，用破布擦拭行路的皮鞋，不要在柱子上敲打，以免損壞，再洗乾淨手，整理好衣服，儀容端莊詳審，然後進入寺廟中，隨便去一個房間，少說些話，整理好自己的威儀，詢問可以停留的地方。舊住的比丘（Bhikkhu，佛教僧侶）見到新來的比丘（Bhikkhu，佛教僧侶），如果年少的見到年長的，應該起身迎接，遠遠地唱誦：『善來！』合掌說：『畔睇（Panati，梵文，敬禮之意）。』客人就回答說：『極善來。』為他拿著衣缽，引進房間中，讓座讓他坐下。解下他的衣服，為他按摩小腿，以消除他的勞累。拿著洗腳盆為他洗腳，等他稍微休息一下，然後以恭敬的禮儀，整理好衣服，一禮之後，手按雙足，問他：『安樂嗎？』如果未曾相見，應該詢問年齡大小，按照位次施以敬意。如果年少的人來，按照前面的問答進行，年老的人來，讓年少的人迎接衣缽，隨時安排座位，讓他解除疲勞。如果有恩慈的老者，有時可以為他按摩肩膀和背部。凡是新來的比丘（Bhikkhu，佛教僧侶）初次到達其他地方，應該先禮敬大眾的首座上座，上座也應該唱誦善來等等。如果見到客人，衡量自己有沒有床鋪臥具，隨時供給，按照上面的規定。不按照這些規定行事的，會犯惡作罪。說到商隊
【English Translation】 English version Regarding the quantity, should it be determined by whether the merchants are doing good or evil? Do not let them be abandoned or neglected. For companions, there should be mutual care and affection. Those with hatred and grudges should not travel together. If for some reason they must travel together, they should go together after repenting. Whenever walking on the road, one should preach the Dharma, not speak evil words, or maintain sacred silence, and not let the mind be distracted. If arriving at a place with shrines to deities, recite the Buddha's Gatha (Gatha, Buddhist verses) and snap fingers while proceeding; a Bhikkhu (Bhikkhu, Buddhist monk) should not make offerings to deities. If taking a temporary rest on the road, or arriving at a spring or pond to fetch water, one should recite Gathas; at the place of lodging, one should recite the Three Declarations. Ropes for drawing water should also be carried, and there are three lengths: the long one is one hundred and fifty cubits, the short one is one hundred cubits, and the intermediate length is called medium. Or, according to the elevation of the terrain, assess the situation and carry them appropriately. Whenever arriving at a place outside the temple to rest, shake off the dust from the clothes, wash the body and feet, and keep everything clean. Then fill the water bottle, wipe the traveling shoes with a rag, and do not knock them against the pillars to avoid damage. Then wash the hands clean, tidy the clothes, and with a dignified and careful appearance, enter the temple. Go to any room, speak less, tidy up one's demeanor, and inquire about the place to stay. When an old resident Bhikkhu (Bhikkhu, Buddhist monk) sees a newly arrived Bhikkhu (Bhikkhu, Buddhist monk), if the younger sees the elder, he should rise to greet him, chanting from afar: 'Welcome!' and say with palms together: 'Panati (Panati, Sanskrit, meaning salutation).' The guest should reply: 'Very welcome.' Take his robe and bowl, lead him into the room, offer him a seat. Take off his clothes, massage his calves to relieve his fatigue. Bring a foot-washing basin to wash his feet, and after he has rested a little, then with respectful etiquette, tidy up his clothes, bow once, and with hands on both feet, ask him: 'Are you at peace?' If they have not met before, they should inquire about their ages and show respect according to their seniority. If a younger person comes, follow the previous questions and answers; if an older person comes, let the younger person receive the robe and bowl, arrange a seat at any time, and let him relieve his fatigue. If there is a kind elder, he may sometimes massage his shoulders and back. Whenever a new Bhikkhu (Bhikkhu, Buddhist monk) arrives at another place for the first time, he should first pay respects to the chief senior monk of the assembly, and the senior monk should also chant welcome, etc. If seeing a guest, assess whether one has bedding and sleeping mats, and provide them at any time, according to the above regulations. Those who do not act according to these regulations will commit the offense of Dukkata (Dukkata, an offense in Buddhist monastic rules). Speaking of merchants
等者，若離此伴無由進路，為此聖開，除余緣故。
此中行法者，苾芻尼食，苾芻應持，若至食時更相授與。有病苾芻應共舁去。若人少者尼亦助舁，應在頭邊不應近足。若至村落，隨病所須為覓醫藥，若乞食時令人看病，持食來與。若尼有病準此應知。此中犯者，半拘盧捨得突色訖里多；滿拘盧捨得波逸底迦。尼作尼想境想六句，及無商旅作無商旅想亦有六句，並悉同前。地行為契，后遂乘空現身共期，隱形而去，皆得惡作；乘船亦爾。
與苾芻尼同乘一船學處第二十七
佛在室羅伐城給孤獨園，六眾苾芻與苾芻尼結契為伴同乘一船。事惱同前，制斯學處。
「若復苾芻，與苾芻尼，期乘一船，若沿波、若溯流，除直渡，波逸底迦。」
期乘一船者，謂無心同乘一船安危共同，名曰結契。沿波者，謂下水。溯流者，謂上水。時𧫦羅跋底河北施主，請二部僧欲設大會，諸苾芻不敢與尼同乘一船，遂不得食，因開直渡。此中分齊者，半半拘盧舍，突色訖里多；滿滿拘盧舍，波逸底迦。對尼境想六句同前。或近圓男與未近圓女、或未近圓男與近圓女、或俱未近圓結伴乘船，鹹得惡作。若遠避灘磧、若柁折、若船師不用語、或隨於一岸、八難事生，上下無犯。
獨與女人屏處坐學處第
【現代漢語翻譯】 現代漢語譯本： 『等者』，指的是如果離開同伴就無法前進，因此佛陀開許，是爲了排除其他因緣的緣故。
此中行法：比丘尼生病時需要食物，比丘應該負責拿著食物，到達用餐時間互相給予。有病的比丘應該一起抬著去。如果人手不夠，比丘尼也可以幫忙抬，應該在頭部方向，不應該靠近腳部。如果到了村落，要根據病人需要尋找醫藥，如果乞食的時候，要找人看護病人，然後把食物拿來給他。如果比丘尼生病，參照這個方法處理。這裡違犯者，半拘盧舍（krosa，古代印度長度單位）的距離，犯突色訖里多（duhkrita，惡作罪）；滿拘盧舍的距離，犯波逸底迦（payattika，單墮罪）。比丘對比丘尼作比丘尼想，或者對比丘尼的境界作境界想，有六種情況，以及對比丘尼沒有商旅作沒有商旅想，也有六種情況，都和前面一樣。如果一開始約定好在陸地上行走，後來改為乘空飛行，並且現身共同約定，然後隱形離去，都犯惡作罪；乘船也是一樣。
與比丘尼同乘一船學處第二十七
佛陀在室羅伐城（Sravasti）給孤獨園（Jetavana）時，六眾比丘與比丘尼結伴同乘一船。事情的困擾和之前一樣，因此制定了這個學處。
『如果比丘，與比丘尼，約定同乘一船，無論是順流而下，還是逆流而上，除了直接橫渡，都犯波逸底迦。』
『約定同乘一船』，指的是沒有其他想法，只是同乘一條船，安危與共，這叫做結伴。『沿波』，指的是順流而下。『溯流』，指的是逆流而上。當時𧫦羅跋底河（Srota River）北岸的施主，邀請兩部僧團準備舉辦大法會，眾比丘不敢與比丘尼同乘一船，因此無法得到食物，所以開許直接橫渡。這裡的界限是：半拘盧舍的距離，犯突色訖里多；滿拘盧舍的距離，犯波逸底迦。對比丘尼作境界想的六種情況和前面一樣。或者接近受過具足戒的男子與未受具足戒的女子，或者未受具足戒的男子與受過具足戒的女子，或者都是未受具足戒的男女結伴乘船，都犯惡作罪。如果爲了躲避沙灘、暗礁，或者船舵損壞，或者船師不聽勸告，或者靠近某一岸邊，或者發生八難等緊急情況，上下船都沒有犯戒。
獨與女人屏處坐學處第
【English Translation】 English version: 'Equal' refers to a situation where there is no way to proceed without this companion, therefore the Buddha allows it, to eliminate other causes.
The practice here: When a Bhikkhuni (Buddhist nun) is sick and needs food, the Bhikkhu (Buddhist monk) should be responsible for holding the food and giving it to her at mealtime. Sick Bhikkhus should be carried together. If there are not enough people, Bhikkhunis can also help carry, they should be at the head end, not near the feet. If they arrive at a village, they should find medicine according to the patient's needs. If begging for food, someone should be asked to look after the patient and bring the food to him. If a Bhikkhuni is sick, this method should be followed. One who violates this here, for half a krosa (ancient Indian unit of length), commits a duhkrita (misdeed); for a full krosa, commits a payattika (expiation). The six cases of thinking of a Bhikkhuni as a Bhikkhuni or thinking of her boundary as a boundary are the same as before. If they initially agree to walk on land, but later change to flying in the air, and appear to make a joint agreement, and then disappear, they all commit a misdeed; the same applies to traveling by boat.
The Twenty-Seventh Training Rule: Traveling on the Same Boat with a Bhikkhuni
When the Buddha was in Jetavana (Give Solitude Garden) in Sravasti (city), the Six Group Bhikkhus and Bhikkhunis made an agreement to travel on the same boat. The troubles were the same as before, so this training rule was established.
'If a Bhikkhu, having agreed with a Bhikkhuni, travels on the same boat, whether downstream or upstream, except for crossing directly, commits a payattika.'
'Having agreed to travel on the same boat' refers to having no other thoughts, just traveling on the same boat, sharing safety and danger, this is called making an agreement. 'Downstream' refers to going downstream. 'Upstream' refers to going upstream. At that time, a donor north of the Srota River (river name) invited the two Sangha (Buddhist monastic community) groups to hold a grand assembly, but the Bhikkhus did not dare to travel on the same boat with the Bhikkhunis, so they could not get food, therefore direct crossing was allowed. The boundaries here are: for half a krosa, a duhkrita is committed; for a full krosa, a payattika is committed. The six cases of thinking of the Bhikkhuni's boundary are the same as before. Or approaching a man who has received full ordination with a woman who has not received full ordination, or a man who has not received full ordination with a woman who has received full ordination, or both men and women who have not received full ordination traveling on a boat together, all commit a misdeed. If it is to avoid sandbars, reefs, or the rudder is broken, or the boatman does not listen to advice, or to approach one shore, or eight kinds of difficulties arise, there is no offense in getting on or off the boat.
The Training Rule on Sitting Alone with a Woman in a Secluded Place
二十八
佛在室羅伐城給孤獨園，時鄔陀夷苾芻與女人笈多屏處同坐，因鄔波斯迦事。煩惱同前，制斯學處。
「若復苾芻，獨與一女人屏處坐者，波逸底迦。」
言女人者，謂堪行淫境人女非余。言獨一者，更無餘人。屏障者，堪行非處。坐者，齊一尋內放身而坐。屏處屏處想疑，皆得墮罪，次二句輕，后二無犯。若天女、龍女、藥叉、健達婆、緊那羅、阿蘇羅、畢麗多、畢舍遮女及半稚迦女，若未堪行淫境、若聾騃等共屏坐時，鹹得惡作。雖是天女而可執持，共彼坐時，亦得墮罪。若遣女人磨藥，同在門邊，門扇不掩多人出入，如此之處雖坐非犯。
獨與尼屏處坐學處第二十九
佛在室羅伐城給孤獨園，時鄔陀夷苾芻共故二尼笈多屏障處坐。此由尼事煩惱同前，制斯學處。
「若復苾芻，獨與一苾芻尼屏處坐者，波逸底迦。」
此言坐者，據起犯緣，設餘威儀亦皆同犯。自余輕重皆如上說。
知苾芻尼讚歎得食學處第三十
佛在室羅伐城給孤獨園，時窣吐罹難陀苾芻尼，知施主為尊者憍陳如等奉施飲食，彼便讚歎六眾苾芻，回所施食自持將去。其事同前，家慳煩惱，制斯學處。
「若復苾芻，知苾芻尼讚歎因緣得食食，除施主先有意，波逸底迦。
【現代漢語翻譯】 現代漢語譯本 二十八
佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Jetavana Anāthapiṇḍika-ārāma，祇樹給孤獨園的簡稱）時，鄔陀夷（Udayin，人名）比丘（bhikṣu，出家男眾）與女人笈多（Gupta，人名）在隱蔽的地方同坐，因為鄔波斯迦（upāsaka，在家男居士）的事情。煩惱的原因與之前相同，因此制定了這個學處（śikṣāpada，戒條）。
『如果又有比丘，獨自與一個女人在隱蔽的地方同坐，犯波逸提迦（pāyantika，一種罪名）。』
這裡說的『女人』，是指可以進行性行為的女子，不是其他的。『獨自一人』，是指沒有其他人在場。『隱蔽的地方』，是指適合進行不正當行為的場所。『坐』，是指在一尋（古代長度單位）的範圍內放鬆身體而坐。在隱蔽的地方產生隱蔽的想法或懷疑，都會構成犯罪，其次的兩句較輕，最後的兩句沒有犯罪。如果是天女（devakanyā，天上的女子）、龍女（nāgakanyā，龍族的女子）、藥叉女（yakṣiṇī，夜叉族的女子）、健達婆女（gandharvakanyā，乾闥婆族的女子）、緊那羅女（kiṃnarī，緊那羅族的女子）、阿蘇羅女（asurakanyā，阿修羅族的女子）、畢麗多女（pretī，餓鬼道的女子）、畢舍遮女（piśācī，食人鬼道的女子）以及半稚迦女（paṇḍaka，非男非女），如果她們還未達到可以進行性行為的年齡，或者聾啞等，與她們在隱蔽的地方同坐，都會構成惡作（duṣkṛta，一種輕罪）。即使是天女，但如果可以被執持（指生起性慾），與她們同坐，也會構成墮罪。如果派遣女人去磨藥，一同在門邊，門扇沒有關嚴，許多人可以自由出入，在這樣的地方即使同坐也不算犯戒。
獨與尼屏處坐學處第二十九
佛陀在室羅伐城給孤獨園，當時鄔陀夷比丘與以前認識的兩個比丘尼笈多在隱蔽的地方同坐。這是因為比丘尼的事情，煩惱的原因與之前相同，因此制定了這個學處。
『如果又有比丘，獨自與一個比丘尼在隱蔽的地方同坐，犯波逸提迦。』
這裡說的『坐』，是根據引發犯罪的緣起來說的，即使是其他的行為姿勢也同樣構成犯罪。其餘的輕重情況都如上面所說。
知比丘尼讚歎得食學處第三十
佛陀在室羅伐城給孤獨園，當時窣吐罹難陀（Stullanandā，人名）比丘尼，知道施主為尊者憍陳如（Ajñāta Kauṇḍinya，五比丘之一）等人供養飲食，她便讚歎六眾比丘（指行為不端的比丘），從而將原本要供養的食物轉給自己拿走。這件事與之前的情況類似，因為施主吝嗇而產生的煩惱，因此制定了這個學處。
『如果又有比丘，知道比丘尼因為讚歎的緣故而得到食物，並食用這些食物，除非施主事先有意願，否則犯波逸提迦。』
【English Translation】 English version Twenty-eight
The Buddha was at Jetavana Anāthapiṇḍika-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (an ancient city in India). At that time, the bhikṣu (monk) Udayin (a name) was sitting in a secluded place with a woman named Gupta (a name), because of a matter concerning an upāsaka (layman). The cause of the trouble was the same as before, so this śikṣāpada (precept) was established.
'If any bhikṣu should sit alone with a woman in a secluded place, it is a pāyantika (an offense).'
Here, 'woman' refers to a woman capable of engaging in sexual intercourse, not others. 'Alone' means that no one else is present. 'Secluded place' refers to a place suitable for improper conduct. 'Sitting' means sitting within a radius of one span (an ancient unit of length) with the body relaxed. Having thoughts or suspicions of seclusion in a secluded place constitutes an offense; the next two phrases are lighter offenses, and the last two are not offenses. If it is a devakanyā (heavenly maiden), nāgakanyā (dragon maiden), yakṣiṇī (yaksha maiden), gandharvakanyā (gandharva maiden), kiṃnarī (kinnara maiden), asurakanyā (asura maiden), pretī (female ghost), piśācī (female demon), or paṇḍaka (hermaphrodite), if they are not yet of an age to engage in sexual intercourse, or are deaf-mutes, sitting with them in a secluded place constitutes a duṣkṛta (minor offense). Even if it is a devakanyā, but if she can be grasped (arousing sexual desire), sitting with her also constitutes an offense. If a woman is sent to grind medicine, and they are together by the door, with the door not fully closed and many people coming and going, sitting in such a place is not an offense.
The Twenty-ninth Training Rule: Sitting Alone with a Nun in a Secluded Place
The Buddha was at Jetavana Anāthapiṇḍika-ārāma in Śrāvastī. At that time, the bhikṣu Udayin was sitting in a secluded place with two former bhikṣuṇīs (nuns) named Gupta. This was due to a matter concerning the nuns, and the cause of the trouble was the same as before, so this training rule was established.
'If any bhikṣu should sit alone with a bhikṣuṇī in a secluded place, it is a pāyantika.'
Here, 'sitting' is based on the cause that leads to the offense; even other postures are equally offenses. The remaining degrees of severity are as described above.
The Thirtieth Training Rule: Knowing that a Bhikṣuṇī Obtains Food Through Praise
The Buddha was at Jetavana Anāthapiṇḍika-ārāma in Śrāvastī. At that time, the bhikṣuṇī Stullanandā (a name), knowing that donors were offering food to the venerable Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha) and others, praised the group of six bhikṣus (referring to misbehaving monks), thereby diverting the food intended for the others to herself. This matter was similar to the previous situation, arising from the donors' stinginess, so this training rule was established.
'If any bhikṣu, knowing that a bhikṣuṇī obtains food through praise, eats that food, unless the donor had prior intention, it is a pāyantika.'
」
言讚歎者，有二種：一、贊具戒；二、贊多聞。過分稱揚令他敬信。言食者，謂五蒲膳尼、五珂但尼。又言食者，謂吞入咽。除先意者，謂彼施主先生此念：「營辦飲食，擬施其人。」設令讚歎具戒多聞，此亦非犯。由聞讚歎遂便不食，是故復言除先有意。此中犯者，若苾芻尼向施主舍，問食精粗。若聞粗者勸設精妙，贊彼苾芻證得四果，明解三藏善修諸定。若供養者感殊勝福，知贊而食，便得墮罪。知他讚歎境想六句，二重二輕，二句無犯。若遣書印教化得食、若贊餘人，此人輒食者鹹得惡作。無犯者，依實贊德無矯妄心、或正信家、或親族舍，設知讚歎，並皆無犯。
第四攝頌曰：
數食一宿處， 受缽不為余， 足食別非時， 觸不受妙食。
展轉食學處第三十一
佛在薜舍離，時六眾苾芻先受威嚴長者請已，復于親識家飽食庵沒羅餅及諸雜餅，后至長者家，不能美食。爾時施主唐捐飲食，便起譏嫌。此由食事過分，廢闕不寂靜譏嫌煩惱，制斯學處。
「若復苾芻，展轉食者，除余時，波逸底迦。余時者，病時、作時、道行時、施衣時，此是時。」
此攝頌中與食相應者，皆應準此。展轉食者，謂此家食已餘家更食。言病時者，謂身有病，乃至若食一食不
【現代漢語翻譯】 現代漢語譯本： 關於讚歎，有兩種：一、讚歎持戒清凈者；二、讚歎博學多聞者。過度地稱揚，使他人敬重信服。所說的『食』，指的是五種蒲膳尼（pū shàn ní，食物的種類）、五種珂但尼（kē dàn ní，食物的種類）。又說的『食』，指的是吞嚥下去。『除先意者』，指的是施主事先已經有這樣的想法：『準備飲食，打算供養那個人。』即使讚歎持戒清凈、博學多聞的人，這也不算犯戒。因為聽到讚歎就因此不吃，所以又說『除先有意』。這裡所說的犯戒情況是，如果比丘尼去施主家，詢問粗糙的食物。如果聽到是粗糙的食物，就勸說施主準備精美的食物，讚歎那位比丘已經證得四果（sì guǒ，聲聞乘的四種果位），精通三藏（sān zàng，佛教經典的總稱），善於修習各種禪定。如果供養者因此感到能獲得殊勝的福報，比丘尼明知是由於讚歎而獲得的食物還去食用，就犯了墮罪。知道他人讚嘆的情況，根據六種不同的情況來判斷，兩種是重罪，兩種是輕罪，兩種沒有罪。如果派遣書信或使用印章來教化他人從而獲得食物，或者讚歎其他人，而這個人因此得到了食物並食用，那麼都犯了惡作罪。沒有犯戒的情況是，依據事實讚歎他人的功德，沒有虛假的心，或者在正信的信徒家，或者在親戚家，即使知道食物是由於讚歎而獲得的，食用也都沒有罪。
第四攝頌說：
數數食和一宿處，接受缽食不為其他， 足夠的食物和非時食，接觸和不接受妙好食物。
展轉食學處第三十一
佛陀在薜舍離（bì shè lí，古印度城市名）的時候，六群比丘（liù qún bǐ qiū，指以六個比丘為首的僧團）先接受了威嚴長者的邀請，之後又在親戚家吃飽了庵沒羅餅（ān méi luó bǐng，一種食物）以及各種雜餅，之後再去長者家，就吃不下美食了。當時施主覺得浪費了飲食，因此產生了不滿。這是由於飲食過量，妨礙了修行，導致不寂靜、不滿和煩惱，因此制定了這個學處。
『如果又有比丘，展轉食用，除了余時，就犯波逸提迦（bō yì tí jiā，一種罪名）。余時指的是，生病的時候、工作的時候、趕路的時候、分發袈裟的時候，這些是余時。』
這個攝頌中與食物相關的，都應該按照這個標準來衡量。展轉食用指的是，在這家吃過之後又去另一家吃。所說的『病時』，指的是身體有疾病，甚至如果只吃一頓飯不能...
【English Translation】 English version: Regarding praise, there are two types: 1. Praising those who uphold the precepts; 2. Praising those who are learned and well-versed. Excessive praise leads others to respect and believe. The term 'food' refers to the five pu shanni (pū shàn ní, types of food) and the five ke dani (kē dàn ní, types of food). Furthermore, 'food' refers to swallowing. 'Except for prior intention' means that the donor already had the intention: 'Preparing food, intending to offer it to that person.' Even if praising those who uphold the precepts and are learned, this is not a transgression. Because hearing praise leads to not eating, it is further stated 'except for prior intention.' The transgression here is if a bhikshuni (bǐ qiū ní, a female monastic) goes to a donor's house and asks about coarse food. If hearing that it is coarse, she encourages the donor to prepare exquisite food, praising that bhikshu (bǐ qiū, a male monastic) has attained the Four Fruits (sì guǒ, the four stages of enlightenment in the Hearer Vehicle), is proficient in the Three Baskets (sān zàng, the Tripitaka), and is skilled in cultivating various dhyanas (chán dìng, meditative states). If the donor feels that they will gain supreme merit from the offering, and the bhikshuni, knowing that the food is obtained through praise, still eats it, she commits a pattyantika (duò zuì, a type of offense). Knowing the circumstances of others' praise, based on six different situations, two are grave offenses, two are minor offenses, and two are without offense. If sending letters or using seals to instruct others to obtain food, or praising others, and that person obtains food and eats it, then all commit a dushkrta (è zuò zuì, an offense of wrong-doing). There is no offense when praising others' virtues based on facts, without false intentions, or in the house of a faithful believer, or in a relative's house, even if knowing that the food is obtained through praise, eating it is without offense.
The fourth summary verse says:
Frequent eating and staying overnight, Receiving alms-bowl food not for others, Sufficient food and untimely food, Touching and not receiving exquisite food.
The thirty-first training rule on eating successively
When the Buddha was in Vaishali (bì shè lí, an ancient Indian city), the Group of Six bhikshus (liù qún bǐ qiū, referring to a monastic group led by six bhikshus) first accepted an invitation from the Venerable Elder, and then ate their fill of amra cakes (ān méi luó bǐng, a type of food) and various other cakes at a relative's house. Later, when they went to the Elder's house, they could not eat the delicious food. At that time, the donor felt that the food was wasted, and thus became dissatisfied. This was due to excessive eating, hindering practice, leading to unpeacefulness, dissatisfaction, and afflictions, therefore this training rule was established.
'If again a bhikshu eats successively, except for other times, he commits a payattika (bō yì tí jiā, a type of offense). Other times refer to times of illness, times of work, times of travel, times of distributing robes, these are other times.'
In this summary verse, those related to food should all be measured according to this standard. Eating successively refers to eating at this house and then eating at another house. The term 'time of illness' refers to when the body has illness, even if eating only one meal cannot...
能樂住，或復為人性多饑苦，唯食一食不能濟者，咸開數食。作時者，于僧伽地及窣睹波，隨時灑掃如牛臥處、或大如席許並牛糞涂拭，是謂作時。道行時者，若行一驛、若半驛回還。施衣時者，謂有施主施與洗裙及余帔服，或貝齒物等，以充衣直。若苾芻受前請有食有衣，后請或有衣或無衣、有衣有衣直、或無衣無衣直(此是第一四番也)。若受前請有食無衣，后請有衣等，準前應作(此是第二四番也)。若受前請有衣有衣直，后請有衣等，準前應作(此是第三四番也)。若受前請無衣無衣直，后請有衣等，準前應作(此是第四四番也)。若前請有衣或有衣直，后請無衣等，背前赴后，受時得惡作，食時得墮罪。于諸番中應受不應受，及有犯無犯，若無衣衣直，此即有犯，異斯無犯，準事當思。若欲受后請，於前所受應作心念舍與余苾芻者，無犯。若苾芻正食之時，有餘苾芻至，斟量施主可共食不？若意弘廣，應喚共食。若心有局，應問施主。若於饑年多得請食，同凈行者應與共赴，量食多少均分而食。若施主遮餘人者，應自食少許，問施主已，共分而食。為手印等而受請者，但得惡作。若於一舍或在寺中、或阿蘭若，為求肥盛、或樂美食而數食者，得惡作罪。若輕賤心或懷矯詐而不食者，亦得惡作。受請想等應為
【現代漢語翻譯】 現代漢語譯本： 如果有人身體虛弱，或者因為天性而經常感到飢餓，只吃一頓飯無法滿足需求，那麼可以允許他們多吃幾頓飯。『作時』指的是在僧伽（Samgha，僧團）的場所和窣睹波（Stupa，佛塔）周圍，隨時進行灑掃，比如像牛臥的地方一樣，或者像蓆子一樣大的地方，用牛糞塗抹乾淨，這就叫做『作時』。『道行時』指的是行走一段路程，比如走完一驛或者半驛就返回。『施衣時』指的是有施主佈施洗過的裙子和其他披風衣服，或者貝齒等物品，用來充當買衣服的錢。 如果比丘（Bhiksu，出家男眾）接受了之前的邀請，既有食物又有衣服，後來的邀請或者只有衣服，或者沒有衣服；有衣服有買衣服的錢，或者沒有衣服也沒有買衣服的錢（這是第一種四種情況）。如果接受了之前的邀請，有食物沒有衣服，後來的邀請有衣服等，按照前面的情況處理（這是第二種四種情況）。如果接受了之前的邀請，有衣服有買衣服的錢，後來的邀請有衣服等，按照前面的情況處理（這是第三種四種情況）。如果接受了之前的邀請，沒有衣服也沒有買衣服的錢，後來的邀請有衣服等，按照前面的情況處理（這是第四種四種情況）。 如果之前的邀請有衣服或者有買衣服的錢，後來的邀請沒有衣服等，背棄之前的邀請而接受後來的邀請，接受邀請時會犯惡作罪（Dukkata，輕罪），吃飯時會犯墮罪（Patayantika，重罪）。在這些情況中，應該接受還是不應該接受，以及是否有犯戒，如果沒有衣服或者買衣服的錢，這就是犯戒，否則就沒有犯戒，應該根據具體情況思考。如果想要接受後來的邀請，對於之前接受的邀請，應該在心中默唸捨棄給其他的比丘，這樣就沒有犯戒。 如果比丘正在吃飯的時候，有其他的比丘來了，要考慮施主是否願意一起吃？如果心胸寬廣，應該叫他一起吃。如果心胸狹窄，應該問問施主。如果在饑荒的年份，多次得到請吃飯的機會，應該和同修一起去，按照食物的多少平均分配著吃。如果施主阻止其他人，應該自己少吃一點，問過施主之後，一起分著吃。 爲了得到手印等而接受邀請，只會犯惡作罪。如果在同一個住所，或者在寺廟裡，或者在阿蘭若（Aranya，寂靜處），爲了追求肥胖或者喜歡美食而多次吃飯，會犯惡作罪。如果心懷輕賤或者懷有欺騙的想法而不吃飯，也會犯惡作罪。接受邀請的想法等應該是爲了...
【English Translation】 English version: If someone is weak or naturally prone to hunger, and eating only one meal is insufficient, they may be allowed to eat multiple meals. 'Making time' refers to regularly sweeping and cleaning the Sangha (monastic community) grounds and Stupas (Buddhist monuments), such as areas where cows lie down, or areas about the size of a mat, and smearing them with cow dung. This is called 'making time'. 'Traveling time' refers to traveling a certain distance, such as completing one post station or half a post station before returning. 'Giving clothes time' refers to a donor offering washed skirts and other cloaks, or items like cowrie shells, to be used as money for buying clothes. If a Bhiksu (monk) has accepted a previous invitation that includes both food and clothing, and a later invitation offers either only clothing or no clothing; clothing and money for clothing, or neither clothing nor money for clothing (this is the first set of four scenarios). If he accepted a previous invitation for food but no clothing, and a later invitation offers clothing, etc., he should act according to the previous scenarios (this is the second set of four scenarios). If he accepted a previous invitation for clothing and money for clothing, and a later invitation offers clothing, etc., he should act according to the previous scenarios (this is the third set of four scenarios). If he accepted a previous invitation for neither clothing nor money for clothing, and a later invitation offers clothing, etc., he should act according to the previous scenarios (this is the fourth set of four scenarios). If the previous invitation included clothing or money for clothing, and the later invitation does not include clothing, etc., abandoning the previous invitation to accept the later one results in committing a Dukkata (minor offense) when accepting the invitation and a Patayantika (major offense) when eating. In these scenarios, whether one should accept or not, and whether there is an offense or not, depends on whether there is clothing or money for clothing. If there is neither, it is an offense; otherwise, it is not. One should consider the specific circumstances. If one wishes to accept the later invitation, one should mentally renounce the previously accepted invitation and offer it to another Bhiksu, in which case there is no offense. If another Bhiksu arrives while a Bhiksu is eating, one should consider whether the donor is willing to share. If one is generous, one should invite him to eat together. If one is narrow-minded, one should ask the donor. If one receives multiple invitations to eat during a famine year, one should go with fellow practitioners and divide the food equally. If the donor prevents others from joining, one should eat a little oneself, ask the donor, and then share the rest. Accepting an invitation to obtain hand seals (mudras) etc., only results in committing a Dukkata. If one eats multiple meals in the same dwelling, or in a monastery, or in an Aranya (secluded place), to become fat or to enjoy delicious food, one commits a Dukkata. If one refuses to eat with a contemptuous or deceitful intention, one also commits a Dukkata. The intention when accepting an invitation should be for...
六句，初重中輕，后二無犯。
施一食過受學處第三十二
佛在室羅伐城給孤獨園，時有外道造立住處，供給外道、沙門、婆羅門、四方客旅。時六眾苾芻遂久停留。家主出行，便縱身語，向授食女人說非法言。家主伺知漸與粗食。復與外道相打，生世譏嫌事惱同前，制斯學處。
「若復苾芻，于外道住處，得經一宿一食除病因緣，若過者，波逸底迦。」
此由六眾制一宿一食，若過宿重食者，得惡作罪，並波逸底迦。若於此宿在余處食，得惡作罪。若余處宿於此處食，得波逸底迦。若經多宿食為食想等境心六句，初重中輕，后二無犯。復因舍利子遇有病緣開食無犯。若是眾集及以親識施主慇勤相留與食，若天廟處、或苾芻處、或是遊行外道處，並皆無犯。
過三缽受食學處第三十三
佛在室羅伐城給孤獨園，時六眾苾芻于施主家已足食竟，復盛滿缽而歸住處，又婚娶家所有餅飯，盡乞持去令他闕乏。事惱同前，制斯學處。
「若復眾多苾芻往俗家中，有凈信婆羅門、居士，慇勤請與餅麨飯，苾芻須者應兩三缽受。若過受者，波逸底迦。既受得已，還至住處，若有苾芻應共分食。此是時。」
往俗家者，指乞食處。然諸苾芻乞食儀式次當辯之。其乞食人，應執錫杖
【現代漢語翻譯】 現代漢語譯本 六句，初句為重罪，中間的句子為輕罪，后兩句無犯戒之罪。
施一食過受學處第三十二
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『豐德』或『聞者歡喜』）的給孤獨園（Jetavana-anāthapiṇḍada-ārāma，又稱祇園精舍，是佛陀在世時重要的弘法場所）說法。當時有外道（Tirthika，指佛教以外的其他宗教或哲學派別）建造住所，供給外道、沙門（Śrāmaṇa，指佛教中的出家修行者）、婆羅門（Brāhmaṇa，古印度社會中的祭司階層）以及來自四方的客人。六眾苾芻（Chabbaggiya，指六位行為不端的比丘）便長期停留在此。家主外出時，他們便放縱身語，對施食的女人說不正當的話。家主得知后，逐漸只給他們粗劣的食物。他們還與外道互相爭鬥，引起世人的譏諷和嫌惡，事情的煩惱與之前相似，因此制定此學處。
『如果比丘（bhikkhu，佛教中的出家男眾）在外道的住所，得到允許可以留宿一夜並接受一餐食物，除非是因為生病的原因，如果超過這個限制，就犯波逸提迦（Pācittiya，一種輕罪）。』
此戒是由於六眾比丘的行徑而制定，如果超過一夜或多吃一餐，則犯惡作罪（Dukkata，一種輕微的罪過），並同時犯波逸提迦罪。如果在此處過夜，但在其他地方進食，則犯惡作罪。如果在其他地方過夜，但在此處進食，則犯波逸提迦罪。如果經過多夜，並認為食物是食物等，就構成六句，第一句是重罪，中間的句子是輕罪，后兩句沒有犯戒之罪。後來因為舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）生病，開許可以食用，不算犯戒。如果是大眾集會，或者親友施主慇勤邀請並提供食物，或者在天廟、比丘住所，或者外道住所，都不算犯戒。
過三缽受食學處第三十三
佛陀在室羅伐城的給孤獨園說法。當時六眾比丘在施主家已經吃飽了，還用缽盛滿食物帶回住處，又把婚娶人家所有的餅和飯都乞討走，導致別人缺乏食物。事情的煩惱與之前相似，因此制定此學處。
『如果眾多比丘前往俗人家中，有具凈信的婆羅門或居士（Gṛhapati，指在家信徒），慇勤地請求給予餅、炒麵或飯，比丘需要的話，應該接受兩三個缽的量。如果超過這個量，就犯波逸提迦罪。接受之後，回到住處，如果有其他比丘，應該一起分享食物。這是適當的做法。』
前往俗家，指的是去乞食的地方。接下來應當辨明諸比丘乞食的儀式。乞食的人，應該拿著錫杖（khakkhara，比丘乞食時所持的杖）。
【English Translation】 English version The six clauses, the first is a grave offense, the middle ones are minor offenses, and the last two are not offenses.
The Thirty-Second Training Rule on Receiving More Than One Meal
The Buddha was dwelling in the Jeta Grove (Jetavana-anāthapiṇḍada-ārāma), in the city of Śrāvastī (ancient Indian city, meaning 'abundance of merit' or 'hearers rejoice'). At that time, some Tirthikas (non-Buddhist ascetics or philosophers) had established a dwelling place, providing for Tirthikas, Śrāmaṇas (Buddhist renunciates), Brāhmaṇas (priestly class in ancient India), and travelers from all directions. The Chabbaggiya bhikkhus (group of six misbehaving monks) stayed there for a long time. When the householder was away, they behaved improperly in speech and body, speaking unlawful words to the women who offered food. The householder, upon learning of this, gradually gave them only coarse food. They also fought with the Tirthikas, causing worldly criticism and displeasure, similar to previous incidents, hence this training rule was established.
'If a bhikkhu (Buddhist monk) at a Tirthika's dwelling place, obtains permission to stay for one night and receive one meal, except for reasons of illness, if he exceeds this limit, it is a Pācittiya (minor offense).'
This rule was established due to the actions of the Chabbaggiya bhikkhus. If one stays more than one night or eats more than one meal, one commits a Dukkata (wrongdoing) offense, and also a Pācittiya offense. If one stays here but eats elsewhere, one commits a Dukkata offense. If one stays elsewhere but eats here, one commits a Pācittiya offense. If many nights pass, and one thinks of the food as food, etc., it constitutes six clauses: the first is a grave offense, the middle ones are minor offenses, and the last two are not offenses. Later, because Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) was ill, it was permitted to eat without committing an offense. If it is a gathering of the Sangha, or if relatives or donors earnestly invite and offer food, or at a temple, a bhikkhu's dwelling, or a Tirthika's dwelling, there is no offense.
The Thirty-Third Training Rule on Receiving Food in More Than Three Bowls
The Buddha was dwelling in the Jeta Grove in the city of Śrāvastī. At that time, the Chabbaggiya bhikkhus, having eaten their fill at a donor's house, filled their bowls and took the food back to their dwelling. They also begged for all the cakes and rice from wedding families, causing others to lack food. The trouble was similar to previous incidents, hence this training rule was established.
'If many bhikkhus go to a layperson's house, and a faithful Brāhmaṇa or Gṛhapati (householder) earnestly requests to give cakes, fried flour, or rice, a bhikkhu, if he needs it, should receive two or three bowls' worth. If he receives more than this, it is a Pācittiya offense. Having received it, upon returning to the dwelling, if there are other bhikkhus, the food should be shared. This is the proper practice.'
Going to a layperson's house refers to going to a place for alms. Next, the proper etiquette for bhikkhus when begging for alms should be explained. The one begging for alms should carry a khakkhara (begging staff).
搖動作聲方入人舍，若村坊亂住，恐迷行次，應作私記，或飯、或麨置於門際。有五處不應乞食：謂唱令家、淫女舍、酤酒店、王宮內、旃荼羅家。若知女人性多淫染，亦不從乞，恐生患故。言凈信者，敬信三寶人。麨謂諸麨。飯謂雜飯。缽者有三種：謂大、小、中。大者可受摩揭陀國二升米飯，于上得安豆糜並余菜茹，以大拇指一節鉤緣不觸其食，斯為大量。小者受一升米飯，二內名中，余如上說。言過受者，謂大缽三，或大缽二、兼處中一，或大缽二、兼小缽一，或大缽一、兼處中二。取要言之，謂取過四升半米飯，取時輕罪，食便得墮。若取大缽一、中缽一、小缽一，或唯大缽二，或大缽一、小缽二，或中缽二、小缽一，或中缽一、小缽二、或中缽三，或小缽三，悉皆無犯。還至住處者，謂至本處。共分食者，謂共餘人均分而食。若不分者，得惡作罪。無人者，不犯。是故文言：「若有苾芻若受過三，便得墮罪。」若天龍藥叉及諸鬼類、或於外道及出家外道舍，取過三缽，或非黨隨黨互往俗家，若過取時，鹹得惡作。或遣書請、或令他取，亦惡作罪。過受過受想六句同前，若即於此座過三而食、或除麨餅但將余物、或施主歡喜隨意將去者，並皆無犯。有三種虛損信施：一、施主信心知此苾芻是持戒者，輟己而施
。苾芻受已，便將此物與破戒人。二、知此苾芻是正見者，信心惠施，后將此物與邪見人。三、過量而受不自啖食，乃至長受一掬之食，除其施主先有通意。如斯三事併名虛損信施，當招惡果。◎
◎足食學處第三十四
佛在室羅伐城給孤獨園，爾時佛告諸苾芻：「我為一坐食能生少欲等諸功德，汝等亦應一坐而食。」時諸苾芻食時見尊者來，遂便離座，將為足食，不敢更食。由是世尊告苾芻曰：「應飽足食，若尊者來亦不應起。既受食已，不應離座。下至行鹽及受食葉，皆不應起。」復因六眾苾芻飽已更食，貪餮無厭，事惱同前，制斯學處。
「若復苾芻，足食竟，不作餘食法更食者，波逸底迦。」
苾芻足食竟者，謂食啖飽足作遮止言，心生棄捨。若心未舍，縱出遮言未成遮足，若更食時，但得惡作。若作了心唱言休足，此成遮足。然具五支：一、知是食，謂五正食。二、知有授食人，謂是女男半擇迦等。三、知授入手，謂已受得食。四、知足食，謂作食了心發言唱足。五、知從座起。若更食者，得根本罪。異此五種不成遮足。若食雜不凈物者，亦不成足，余如廣文。言食者，有五蒲膳尼，即五種可啖食：一、飯；二、麥豆飯；三麨；四、肉；五、餅。魚是肉攝故不別言。又有五種珂但
【現代漢語翻譯】 現代漢語譯本：比丘接受供養后，卻將此物給予破戒之人。第二，明知此比丘是具有正見之人，滿懷信心佈施供養，之後卻將此物給予邪見之人。第三，接受超過自己所需的份量，卻不自己食用，甚至長期接受一掬之多的食物，除非施主事先同意。以上這三種行為都屬於虛耗信徒的佈施，將會招致惡果。
足食學處第三十四
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『豐德』或『聞者歡喜』）的給孤獨園（Jetavana，又稱祇園精舍，是佛陀在世時重要的弘法場所之一）時，佛陀告訴眾比丘：『我因為實行一坐食的習慣，能夠生起少欲等諸多功德，你們也應該實行一坐而食。』當時，眾比丘在用餐時見到尊者前來，於是便離開座位，以為已經吃飽，不敢再吃。因此，世尊告誡比丘們說：『應該飽足地食用，即使尊者前來也不應該起身。既然已經開始用餐，就不應該離開座位。哪怕是拿鹽或者接受食物的葉子，都不應該起身。』又因為六眾比丘吃飽后還要再吃，貪得無厭，事情與之前類似，因此制定了這條學處。
『如果比丘已經吃飽，不按照餘食法（指將剩餘食物分給他人或丟棄）處理，還要繼續吃，就犯波逸提迦（Pāyantika，一種輕罪）。』
比丘已經吃飽，指的是食用食物達到飽足的程度，並且口頭聲明遮止，心中也生起捨棄之意。如果心中沒有捨棄，即使口頭聲明遮止，也不算真正遮止了飽足，如果再吃，只會犯惡作罪（Duṣkṛta，一種較輕的罪過）。如果心中已經了結，並且口中說出『休足』，這才算真正遮止了飽足。但這需要具備五個條件：第一，知道是食物，指的是五種正食。第二，知道有授食之人，指的是女人、男人或半擇迦（Paṇḍaka，指不具男女性機能的人）等。第三，知道食物已經入手，指的是已經接受了食物。第四，知道已經吃飽，指的是食用完畢，心中了結並口頭聲明已經飽足。第五，知道從座位上起身。如果再吃，就犯根本罪。缺少這五種條件中的任何一種，都不算真正遮止了飽足。如果食物中混雜了不凈之物，也不算吃飽，其餘內容如廣文中記載。所說的食物，有五種蒲膳尼（Bhojanīya，可食用之物），即五種可以吃的東西：第一，米飯；第二，麥豆飯；第三，炒麵；第四，肉；第五，餅。魚屬於肉類，因此不單獨列出。還有五種珂但尼（Khādanīya，可咀嚼之物）
【English Translation】 English version: A Bhikṣu (monk) having received offerings, then gives the item to someone who has broken the precepts. Second, knowing that this Bhikṣu (monk) is of right view, one makes offerings with faith, but then gives the item to someone of wrong view. Third, receiving an excessive amount and not consuming it oneself, even to the extent of continually receiving a handful of food, unless the donor has given prior consent. These three actions are all considered to be wasting the faithful's offerings, and will bring about bad consequences.
The Thirty-Fourth Training Rule on Eating Sufficiently
When the Buddha was in the Jetavana (a monastery) in Śrāvastī (an ancient Indian city, meaning 'abundance' or 'hearers rejoice'), the Buddha told the Bhikṣus (monks): 'Because I practice eating only one meal a day, I can generate virtues such as having few desires. You should also practice eating only one meal a day.' At that time, when the Bhikṣus (monks) were eating, they saw an elder coming, so they left their seats, thinking they had eaten enough, and dared not eat any more. Therefore, the World Honored One told the Bhikṣus (monks): 'You should eat until you are full, and you should not get up even if an elder comes. Once you have started eating, you should not leave your seat. You should not get up even to get salt or to receive a leaf for food.' Furthermore, because the Six Group Bhikṣus (monks) ate more after they were full, being greedy and insatiable, the matter was similar to before, so this training rule was established.
'If a Bhikṣu (monk), having eaten sufficiently, does not follow the method for leftover food (referring to distributing the remaining food to others or discarding it), and continues to eat, commits a Pāyantika (a minor offense).'
A Bhikṣu (monk) having eaten sufficiently refers to eating food to the point of being full, and verbally declaring cessation, with the intention of abandoning it in the mind. If there is no intention of abandoning it in the mind, even if there is a verbal declaration of cessation, it is not considered a true cessation of fullness. If one eats again, one only commits a Duṣkṛta (a lighter offense). If the mind has concluded and one says 'enough,' then this is considered a true cessation of fullness. However, this requires five conditions: First, knowing that it is food, referring to the five staple foods. Second, knowing that there is a giver of food, referring to women, men, or Paṇḍakas (those without male or female sexual function), etc. Third, knowing that the food has been received, referring to having received the food. Fourth, knowing that one has eaten sufficiently, referring to having finished eating, concluding in the mind, and verbally declaring that one is full. Fifth, knowing that one is getting up from the seat. If one eats again, one commits a fundamental offense. Lacking any of these five conditions does not constitute a true cessation of fullness. If the food is mixed with impure substances, it is also not considered eating sufficiently, the rest is as recorded in the extensive text. The food mentioned includes five Bhojanīyas (edible items), which are five kinds of things that can be eaten: First, rice; second, rice with wheat and beans; third, roasted flour; fourth, meat; fifth, cakes. Fish is included in the category of meat, so it is not listed separately. There are also five Khādanīyas (chewable items)
尼，即五種可嚼食：謂根、莖、葉、華、果。若先食五種嚼食及乳酪菜等，后食五啖食者無犯。若先食五啖食，更食五嚼食及乳酪菜等名犯，遮足應知。有五未足之言，謂見他人授食之時，未即須者應報彼言：「且待且去！且有且待我食！且待我盡！」若兼且聲名曰未足，若無且聲即是遮足。若未為足意，設作足言，亦不成足，得惡作罪，由言不稱法故。不作餘食法者，若病人殘，雖不作法，開食無犯。若得餘食作法食者，自身樂住施主得福。欲作法時先凈洗手，受得食已，應持就一未足苾芻、或雖已足未離本座，對彼蹲踞，告曰：「具壽存念！我苾芻某甲食已遮足，今復得此啖食嚼食，我欲更食，愿與我作餘食法。」時彼苾芻取兩三口食已，報曰：「此是汝物，隨意應食。」此據前人自未遮足，得食無犯。若自足已便不合食，應以手按，告曰：「斯是汝物，隨意食之。」有五不成作餘食法：一、身在界內對界外人；二、不相及處；三、在傍邊；四、在背後；五、前人離座。翻此便成。若一人作法，設餘人食，並皆無犯。若遮足已作遮足想疑，不作余法而吞嚥者，便得墮罪。雖未遮足為遮足想疑，俱得惡作，后二無犯。若北方果、若天神藕，此是希物，或復饑年飲食難得，不作余法食之無犯。粥若初熟豎匙不倒，麨若
【現代漢語翻譯】 尼（Ni），指的是五種可以咀嚼的食物：即根、莖、葉、花、果。如果先食用五種嚼食以及乳酪、蔬菜等，之後再食用五啖食（指米飯、麵條等主食）就沒有犯戒。如果先食用五啖食，再食用五種嚼食以及乳酪、蔬菜等，就屬於犯戒，這應該瞭解遮足（Chhezhu，停止進食）的含義。 有五種『未足』的說法，指的是看到他人給予食物時，還沒有需要的人應該告訴對方：『請稍等一下！請先離開！這裡有，請等我吃完！請等我吃完！』如果加上『且』字，就表示『未足』，如果沒有『且』字，就表示『遮足』。如果內心沒有『未足』的想法，即使說了『足』，也不算『足』，會犯惡作罪，因為言語不符合戒律。 不做餘食法（Yushifa，將剩餘食物分給他人）的情況：如果是病人剩下的食物，即使不做餘食法，也可以食用，沒有犯戒。如果得到剩餘的食物並做了餘食法，自己可以安樂居住，施主也能得到福報。想要做餘食法時，先要洗凈雙手，接受食物后，應該拿著食物到一位沒有遮足的比丘（Bichu，佛教出家人），或者雖然已經遮足但沒有離開座位的人面前，蹲下，告訴他：『具壽（Jushou，對年長出家人的尊稱）請注意！我比丘某甲已經食已遮足，現在又得到這些啖食、嚼食，我想要再食用，請您為我做餘食法。』這時，那位比丘取兩三口食物后，回答說：『這是你的東西，可以隨意食用。』這是指之前的人自己沒有遮足，得到食物沒有犯戒。如果自己已經遮足，就不應該再食用，應該用手按住食物，告訴對方：『這是你的東西，可以隨意食用。』 有五種情況不能成功做餘食法：一、身在結界內，對著結界外的人；二、彼此無法觸及；三、在旁邊；四、在背後；五、之前的人離開了座位。反過來就成功。 如果一個人做了餘食法，即使其他人食用，也都沒有犯戒。如果已經遮足，卻想著或懷疑自己已經遮足，沒有做餘食法就吞嚥下去，就會犯墮罪。雖然沒有遮足，卻想著或懷疑自己已經遮足，都會犯惡作罪，后兩種情況沒有犯戒。如果是北方的水果、或是天神的蓮藕，這些是稀有的東西，或者是在饑荒年份食物難以獲得，不做餘食法食用也沒有犯戒。粥如果剛煮好，豎起勺子不倒，麵粉如果
【English Translation】 『Ni』 refers to five kinds of chewable foods: namely, roots, stems, leaves, flowers, and fruits. If one first consumes the five kinds of chewable foods, as well as dairy products and vegetables, and then consumes the five 『damshis』 (Dan Shi, staple foods like rice and noodles), there is no offense. If one first consumes the five 『damshis』 and then consumes the five kinds of chewable foods, as well as dairy products and vegetables, it is considered an offense. One should understand the meaning of 『Chhezhu』 (cessation of eating). There are five statements of 『not enough,』 referring to when one sees others offering food, those who do not yet need it should tell the offerer: 『Please wait a moment! Please leave first! There is some here, please wait for me to finish eating! Please wait for me to finish!』 If the word 『please』 is added, it indicates 『not enough.』 If there is no 『please,』 it indicates 『Chhezhu.』 If one does not have the intention of 『not enough,』 even if one says 『enough,』 it is not considered 『enough,』 and one commits the offense of 『dukkhata』 (Du Zuo Zui, offense of wrong-doing), because the words do not conform to the Dharma (law). Situations where the 『Yushifa』 (Yu Shi Fa, the practice of sharing leftover food) is not performed: If it is leftover food from a sick person, even if the 『Yushifa』 is not performed, it can be consumed without offense. If one obtains leftover food and performs the 『Yushifa,』 one can live peacefully, and the donor will gain merit. When one wants to perform the 『Yushifa,』 one should first wash one's hands, and after receiving the food, one should take the food to a 『Bichu』 (Buddhist monk) who has not yet performed 『Chhezhu,』 or to someone who has performed 『Chhezhu』 but has not left their seat, squat down, and tell them: 『Venerable Sir (Jushou, term of respect for elder monks), please pay attention! I, the 『Bichu』 so-and-so, have already performed 『Chhezhu,』 and now I have obtained these 『damshis』 and chewable foods. I want to consume them again, please perform the 『Yushifa』 for me.』 At this time, that 『Bichu』 takes two or three mouthfuls of the food and replies: 『This is your property, you may consume it as you wish.』 This refers to the case where the previous person has not performed 『Chhezhu』 themselves, and there is no offense in obtaining the food. If one has already performed 『Chhezhu,』 one should not consume it again, but should press the food with one's hand and tell the other person: 『This is your property, you may consume it as you wish.』 There are five situations where the 『Yushifa』 cannot be successfully performed: One, being within the boundary and facing someone outside the boundary; two, being out of reach of each other; three, being on the side; four, being behind; five, the previous person having left their seat. The opposite of these is successful. If one person performs the 『Yushifa,』 even if others consume it, there is no offense for anyone. If one has performed 『Chhezhu』 but thinks or doubts that one has performed 『Chhezhu,』 and swallows the food without performing the 『Yushifa,』 one commits the offense of 『pacittiya』 (Duo Zui, offense entailing expiation). Even if one has not performed 『Chhezhu』 but thinks or doubts that one has performed 『Chhezhu,』 one commits the offense of 『dukkhata,』 but there is no offense in the latter two cases. If it is northern fruit or the lotus root of the gods, these are rare items, or if it is a year of famine and food is difficult to obtain, there is no offense in consuming it without performing the 『Yushifa.』 If the congee is freshly cooked and a spoon stands upright in it, if the flour is
和水指畫見跡，此皆成足，異此不成足，為足想六句如常。
勸足食學處第三十五
佛在室羅伐城給孤獨園，時有年老苾芻數數犯罪，被師呵責，生不忍心。便告師曰：「阿遮利耶！此好飲食已作余法，宜可食之。」欲令他犯。事惱同前，制斯學處。
「若復苾芻，知他苾芻足食竟，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。」
勸令食者，謂頻請白。欲令他犯者，是總摽句。彼苾芻緣斯事故，當生憂惱，是別釋句，令彼苾芻緣斯犯罪生憂惱故。若無噁心令他食者，無犯。遮足想疑總有六句，不作余長想疑亦有六句，二重兩輕，后二無犯。
別眾食學處第三十六
佛在王舍城，因天授等，事惱同前，制斯學處。
「若復苾芻，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。」
別眾者，謂不同處食。若四苾芻同一界內，余有一人不共同食，併名別眾。此言食者，出犯過緣，謂是正食，餘食非犯。病時、作時、道行時者，皆如上說。船行時者，如道行說。大眾食時者，謂作世尊頂髻大會、若五年大會、若六年大會，此大會日隨施主心，各處設食。若四、若五
【現代漢語翻譯】 現代漢語譯本 和水指畫見跡，這些都算完成，不是這樣就不算完成，對於『足』的想念有六種情況，如前所述。
勸足食學處第三十五
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，有一位年老的比丘（bhikkhu）屢次犯戒，被他的老師呵斥，心中感到難過。於是他告訴老師說：『阿遮利耶（Ācariya，老師）！這好吃的食物已經做了「余法」，可以吃了。』想要引誘他人犯戒。事情的困擾和之前一樣，因此制定了這個學處。
『如果又有比丘，明知其他比丘已經吃飽了，沒有做「餘食法」，卻勸他繼續吃，告訴他說：『具壽（Ayasmant，對出家人的尊稱）！吃這些食物吧。』因為這個原因想要使他人犯戒，產生憂愁煩惱，就犯了波逸底迦（Pāyantika，一種罪名）。』
勸令食者，是指頻繁地請求。想要使他人犯戒，這是總的標示句。那位比丘因為這件事，應當產生憂愁煩惱，這是分別解釋句，使那位比丘因為這件事犯戒而產生憂愁煩惱。如果沒有惡意地讓他人吃，就沒有犯戒。遮止『足』的想念，懷疑，總共有六種情況；不作『余』的想念，懷疑，也有六種情況；兩種情況都是先重后輕，后兩種情況沒有犯戒。
別眾食學處第三十六
佛陀在王舍城（Rājagṛha），因為提婆達多（Devadatta）等人，事情的困擾和之前一樣，因此制定了這個學處。
『如果又有比丘，進行別眾食，除了特殊情況，就犯了波逸底迦。特殊情況是指：生病時、工作時、趕路時、乘船時、大眾共食時、沙門（Śrāmaṇa，出家人）佈施食物時，這些是特殊情況。』
別眾，是指不在同一處吃飯。如果四個比丘在同一個區域內，其餘有一個人不一起吃飯，都叫做別眾。這裡說的『食』，是指出犯戒的因緣，指的是正餐，其他的食物不算犯戒。生病時、工作時、趕路時，都如上面所說。乘船時，如同趕路時所說。大眾共食時，是指舉行世尊頂髻大會、或者五年大會、或者六年大會，這些大會的日子裡，隨著施主的心意，在各處設定食物。無論是四個人、五個人
【English Translation】 English version And seeing traces of water finger-painting, these are all considered complete. If it's not like this, it's not considered complete. There are six situations for the thought of 'enough,' as mentioned before.
The Thirty-Fifth Training Rule on Persuading to Eat Enough
The Buddha was in the Jetavana (Jetavana) Grove in Śrāvastī (Śrāvastī). At that time, there was an elderly bhikkhu (bhikkhu) who repeatedly violated the precepts and was scolded by his teacher, feeling distressed in his heart. So he told his teacher: 'Ācariya (Ācariya, teacher)! This delicious food has already undergone the 'remaining procedure' (余法), it can be eaten.' He wanted to entice others to violate the precepts. The trouble of the matter was the same as before, so this training rule was established.
'If again, a bhikkhu, knowing that another bhikkhu has eaten enough and has not performed the 'remaining food procedure,' persuades him to eat more, telling him: 'Ayasmant (Ayasmant, term of respect for a monastic)! Eat this food.' Because of this reason, wanting to cause the other to violate the precepts and generate sorrow and distress, he commits a Pāyantika (Pāyantika, a type of offense).'
Persuading to eat refers to frequent requests. Wanting to cause the other to violate the precepts, this is the general indicative phrase. That bhikkhu, because of this matter, should generate sorrow and distress, this is the separate explanatory phrase, causing that bhikkhu to violate the precepts and generate sorrow and distress because of this matter. If there is no malicious intent in letting others eat, there is no offense. Preventing the thought of 'enough,' doubting, there are a total of six situations; not performing the thought of 'remaining,' doubting, there are also six situations; both situations are first heavy and then light, the latter two situations have no offense.
The Thirty-Sixth Training Rule on Separate Group Meals
The Buddha was in Rājagṛha (Rājagṛha), because of Devadatta (Devadatta) and others, the trouble of the matter was the same as before, so this training rule was established.
'If again, a bhikkhu, engages in separate group meals, except for special occasions, he commits a Pāyantika. Special occasions refer to: when sick, when working, when traveling, when traveling by boat, when eating with a large group, when a Śrāmaṇa (Śrāmaṇa, renunciate) offers food, these are special occasions.'
Separate group refers to not eating in the same place. If four bhikkhus are within the same boundary, and there is one person who does not eat together, it is all called separate group. The 'food' mentioned here refers to the cause of committing an offense, referring to a regular meal, other food is not an offense. When sick, when working, when traveling, are all as mentioned above. When traveling by boat, is as mentioned when traveling. When eating with a large group, refers to holding the World Honored One's Topknot Assembly, or the Five-Year Assembly, or the Six-Year Assembly, on these assembly days, according to the donor's wishes, food is set up in various places. Whether it is four people, five people
，隨意分食，雖不和同亦無別過。沙門施食者，謂諸外道廣設供養，於此時中開聽別食，雖曰外道亦稱沙門。若於界內界內想疑，別眾食時，得根本罪。若在界外及居界內為界外想者無犯，如是應知。別食別食想六句應思。處有二種：一、大院住處；二、邊房住處。若在大院，四人已上受請之時，應問言：「邊房住處，頗有人來同此食不？」若不問彼有人不來，別眾食時便得墮罪。若四人中一有開緣，若一求寂共三近圓；若送少食下至送鹽一匙、或草葉一握；若本施主但擬當房，於此居人我當供給；若現神力空中而食；若僧伽食；若私已食，並皆無犯。◎
根本薩婆多部律攝卷第十 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第十一
尊者勝友集
三藏法師義凈奉 制譯
◎非時食學處第三十七
爾時薄伽梵在室羅伐城給孤獨園，時十七眾苾芻遇緣斷食，便詣俗舍而行乞食。既得食已，非時而啖。事惱同前，制斯學處。
「若復苾芻，非時食者，波逸底迦。」
言非時者，有二分齊：一、謂過午；二、明相未出。言食者，謂是時藥、可啖嚼物。于非時作非時想疑，若啖咽時，便得墮罪，時非時想疑，得惡作罪。時與非時作
【現代漢語翻譯】 現代漢語譯本：隨意分食，即使不和合也沒有過失。沙門（Śrāmaṇa，指修行者）接受施食的情況是，一些外道廣泛地設立供養，於此時允許（僧人）分開接受食物，即使稱他們為外道，也稱他們為沙門。如果在寺院的界限內，或者對界限內的情況產生懷疑，在分食的時候，就會犯根本罪。如果在寺院界限之外，或者居住在界限內但認為是界限外的情況，就沒有罪過，應當這樣理解。對於『分食』和『分食想』這六種情況應該仔細思考。地點有兩種：一是大院的住所；二是邊房的住所。如果在大院，四人以上接受邀請的時候，應該問：『邊房的住所，有沒有人一起來吃？』如果不問那裡有沒有人來，分開接受食物的時候就會犯墮罪。如果四人中有一人有開緣的情況，比如一個沙彌（Śrāmaṇera，佛教術語，指出家接受十戒的男子）和三個比丘（Bhikṣu，佛教術語，指受過具足戒的男性出家人）；或者送少量食物，哪怕只是一匙鹽，或者一小把草葉；或者原本的施主只打算供養這個房間的人，說『我將供給這裡的居住者』；或者顯現神通在空中食用；或者僧伽（Saṃgha，佛教術語，指僧團）的食物；或者私下已經食用過，這些情況都沒有罪過。 《根本薩婆多部律攝》卷第十 大正藏第 24 冊 No. 1458 《根本薩婆多部律攝》 《根本薩婆多部律攝》卷第十一 尊者勝友集 三藏法師義凈奉 制譯 ◎非時食學處第三十七 當時，薄伽梵（Bhagavān，佛的稱號之一，意為『世尊』）在室羅伐城（Śrāvastī）的給孤獨園（Anāthapiṇḍada-ārāma）。當時，十七眾比丘（Bhikṣu，佛教術語，指受過具足戒的男性出家人）因為某種原因斷食，於是前往俗舍乞食。得到食物后，在非規定的時間食用。這件事和之前的情況一樣令人煩惱，因此制定了這個學處。 『如果又有比丘（Bhikṣu，佛教術語，指受過具足戒的男性出家人），在非規定的時間食用食物，就犯波逸提迦（Pāyantika，一種罪名）。』 所說的『非時』，有兩個界限：一是過了中午；二是明相（指黎明時的曙光）未出現。所說的『食』，指的是時藥（指規定的可以食用的藥物）、可以咀嚼的食物。在非規定的時間，認為是或者懷疑是非規定的時間，如果食用嚥下，就會犯墮罪；在規定的時間，認為是或者懷疑是非規定的時間，就會犯惡作罪。在規定的時間和非規定的時間之間，認為是
【English Translation】 English version: Eating it at will, even if there is disagreement, there is no fault. When Śrāmaṇas (ascetics) receive offerings, it refers to the situation where some heretics widely establish offerings, and at this time, (monks) are allowed to receive food separately. Even if they are called heretics, they are also called Śrāmaṇas. If it is within the boundary of the monastery, or there is doubt about the situation within the boundary, one will commit a fundamental offense when eating separately. If it is outside the boundary of the monastery, or residing within the boundary but thinking it is outside the boundary, there is no offense. It should be understood in this way. The six situations of 'separate eating' and 'thought of separate eating' should be carefully considered. There are two types of places: first, the residence in the large courtyard; second, the residence in the side room. If it is in the large courtyard, when four or more people receive an invitation, they should ask: 'In the residence of the side room, is there anyone coming to eat together?' If they do not ask if anyone is coming, they will commit an offense when eating separately. If one of the four people has an exception, such as a Śrāmaṇera (a novice monk who has taken the ten precepts) and three Bhikṣus (fully ordained monks); or sending a small amount of food, even just a spoonful of salt, or a handful of grass leaves; or if the original donor only intends to provide for the people in this room, saying 'I will provide for the residents here'; or manifesting supernatural powers and eating in the air; or Saṃgha (the monastic community) food; or having already eaten privately, in these situations, there is no offense. Fundamental Sarvāstivāda Vinaya Collection, Volume 10 Taisho Tripitaka Volume 24, No. 1458 Fundamental Sarvāstivāda Vinaya Collection Fundamental Sarvāstivāda Vinaya Collection, Volume 11 Collected by Venerable Śreyamitra Translated by Tripiṭaka Master Yijing under Imperial Order ◎ The Thirty-Seventh Training Rule on Eating at the Wrong Time At that time, the Bhagavān (the Blessed One) was in the Anāthapiṇḍada-ārāma (Jeta Grove) in Śrāvastī. At that time, seventeen Bhikṣus (fully ordained monks) fasted for some reason, so they went to laypeople's homes to beg for food. After obtaining food, they ate it at the wrong time. This matter was as troublesome as before, so this training rule was established. 'If another Bhikṣu (fully ordained monk) eats food at the wrong time, he commits a Pāyantika (an offense requiring confession).' The 'wrong time' has two boundaries: first, after noon; second, before the appearance of the dawn. 'Food' refers to timely medicine (prescribed medicine that can be taken at the right time) and chewable food. At the wrong time, thinking or doubting it is the wrong time, if one eats and swallows it, one commits an offense; at the right time, thinking or doubting it is the wrong time, one commits a bad deed. Between the right time and the wrong time, thinking it is
時想者，無犯。若有病緣，醫人遣非時食麨、食肉者，應取牛糞中谷麥磨以為麨，與彼令食，豺糞中肉非時聽啖。若此等物病猶不差，要食好食方除疾者，可於屏處隨所須食而授與之。贍部洲人向餘三洲及往天上，當依本處時量而食。「頗有無病苾芻在南贍部，非時食啖得無罪耶？」「有，謂東西兩洲苾芻來此，依彼時分而食。」應知食時所有行法，若大眾多，于日時候難可知者，佛言：「食時欲至，先鳴健稚長打一通，更打三捶，總名三下。」眾既聞已，各凈洗浴，及諸大眾共浴尊像。有病苾芻即應請食，授事苾芻亦聽先啖，次打三通更打三下，總名長打，大眾方食。若聲小不聞，應打大鼓、或吹雙䗍。凡讀經浴像及洗浴時，皆打三下。打健稚法，復有五種：若常集眾者長打三通，大打三下。若寺家營作長打三通，大打兩下。若苾芻死長打一通，漸細便絕。若坐禪處應搖錫杖警覺。時眾若遭賊時，欲令人覺任打多少。
大眾集會行食難者，隨處分坐，于上座前各安飲食。若恐行食不均平者，其撿挍人隨行觀察。若行食人少撿挍，苾芻受取飲食應可共行，不得兩人同一盤食。若於行路無器可求，共食非犯、或共求寂同食亦聽。苾芻先受取食持器勿放，然後同食。若有凈人須與食者，應遙擲與。若眷屬久離相遇，
【現代漢語翻譯】 現代漢語譯本：關於非時食的考慮：如果沒有違犯戒律，如果因為生病的原因，醫生允許在非正餐時間食用炒麵或肉類，那麼應該取用牛糞中的穀物磨成炒麵，給病人食用；豺狼糞便中的肉類，允許在非正餐時間食用。如果這些東西吃了病仍然不好，必須食用好的食物才能治好疾病，可以在隱蔽的地方，根據病人需要給予食物。南贍部洲（Jambudvipa，我們所居住的大陸）的人前往其他三大洲以及天上，應當按照他們所在地的時辰來進食。「有沒有沒有生病的比丘（Bhiksu，佛教出家男眾）在南贍部洲，非正餐時間食用食物而沒有罪過的呢？」「有，就是東西兩洲的比丘來到這裡，按照他們所在地的時辰來進食。」應該瞭解進食時所有的儀軌。如果人數眾多，難以確定時間，佛說：「齋飯時間快到時，先敲擊健椎（一種木製法器）長長地敲擊一聲，再敲擊三下，總共稱為三下。」大眾聽到后，各自凈身沐浴，以及大眾一起沐浴佛像。生病的比丘應該請求食物，負責分發食物的比丘也可以先吃。然後敲擊三通，再敲擊三下，總共稱為長打，大眾才可以進食。如果聲音小聽不見，應該敲擊大鼓或者吹奏雙䗍（一種樂器）。凡是誦經、沐浴佛像以及洗浴時，都敲擊三下。敲擊健椎的方法，還有五種：如果經常聚集大眾，就長長地敲擊三通，大大地敲擊三下。如果寺院有營建工作，就長長地敲擊三通，大大地敲擊兩下。如果有比丘去世，就長長地敲擊一通，聲音逐漸變小直至停止。如果是在坐禪的地方，應該搖動錫杖（一種僧人所持的杖）來警覺。如果大眾遇到盜賊，想要讓人覺察，可以隨意敲擊多少下。 大眾在分發食物時有困難，可以隨意分座而坐，在上座（寺院中資歷最深的僧人）面前各自放置飲食。如果擔心分發食物不均勻，負責檢查的人應該隨行觀察。如果分發食物的人少，負責檢查的人也少，比丘接受飲食后應該可以互相傳遞，不得兩人同用一個盤子吃飯。如果在行路途中沒有器皿可以求得，一起吃飯不算違犯戒律，或者與沙彌（Sramanera，佛教出家男眾預備階段）一起吃飯也是允許的。比丘先接受食物，拿著器皿不要放下，然後一起吃飯。如果有居士需要給予食物，應該遠遠地投擲給他。如果是眷屬久別重逢，
【English Translation】 English version: Regarding the consideration of eating at improper times: If there is no violation of the precepts, and if, due to illness, a doctor allows the consumption of roasted barley flour or meat at improper times, then one should take grains from cow dung, grind them into roasted barley flour, and give it to the patient to eat; meat from jackal dung is allowed to be consumed at improper times. If the illness still does not improve after eating these things, and good food is required to cure the disease, then food can be given to the patient in a secluded place according to their needs. People from Jambudvipa (the continent we live on) who go to the other three continents or to heaven should eat according to the time of their original location. 'Are there any Bhikshus (Buddhist monks) in Southern Jambudvipa who are not sick and eat food at improper times without committing an offense?' 'Yes, that is, Bhikshus from the eastern and western continents come here and eat according to the time of their location.' One should understand all the rituals for eating. If there are many people and it is difficult to determine the time, the Buddha said, 'When the time for the meal is approaching, first strike the Genzui (a wooden instrument) with a long strike, then strike it three times, which is called three strikes in total.' After the assembly hears this, they each purify themselves by bathing, and the assembly bathes the Buddha statue together. Sick Bhikshus should request food, and the Bhikshu in charge of distributing food may also eat first. Then strike it three times, then strike it three times, which is called a long strike in total, and then the assembly may eat. If the sound is too small to be heard, a large drum should be struck or a double conch (a musical instrument) should be blown. Whenever reciting scriptures, bathing the Buddha statue, or bathing, strike it three times. There are also five ways to strike the Genzui: If the assembly gathers frequently, strike it three times with a long strike, and strike it three times with a loud strike. If the monastery has construction work, strike it three times with a long strike, and strike it twice with a loud strike. If a Bhikshu dies, strike it once with a long strike, and the sound gradually becomes smaller until it stops. If one is in a place for meditation, one should shake the Khakkhara (a monk's staff) to awaken. If the assembly encounters thieves and wants to alert people, one can strike it as many times as one wants. When it is difficult for the assembly to distribute food, they can sit wherever they are assigned, and place the food in front of the most senior monk (the most experienced monk in the monastery). If there is concern that the distribution of food is uneven, the person in charge of checking should observe as they go. If there are few people distributing food and few people checking, Bhikshus should be able to pass the food to each other after receiving it, and two people should not eat from the same plate. If there are no utensils to be found on the road, it is not a violation of the precepts to eat together, or it is also permissible to eat with a Sramanera (a novice monk). The Bhikshu should first receive the food, hold the utensil without putting it down, and then eat together. If a layperson needs to be given food, it should be thrown to them from a distance. If relatives meet after a long separation,
心喜欲同食者，屏處共食。準求寂法，苾芻唯著下裙、上無衣者，不應啖食。若病羸老，上著小僧腳崎、或貫偃帶，屏處而食。若此亦不能著者，隨時將息，但著下裙屏處而食。若金銀水精及琉璃器，並不應用。若在天龍藥叉所居之處，無器可求，隨意用食。若食時眾人坐定，未唱時至不應行食，乃至一匕鹽亦不應受，受者得越法罪。若行食人不解者，上座教唱，上座若忘次座應教。啖食之時不應隨情輒索飲食，若火力微者得索熟果，若少壯者隨意取生，設有須索應小作聲。食時踞坐好整威儀，不應顧視，當生厭想，住于正念，無掉亂心，然後方食。若異此者，得越法罪。若食了時所有餘食不應輒棄，應與父母等、若俗男女來乞食時，應自防心隨有而惠。若傍生類應施一掬，安缽草葉不應足蹈。不脫鞋履亦不應食。若是病人恐身有損，應踏皮革屣上。若食脆硬餅果不應作聲，應須潤濕。薄粥歠欱不得作聲。若蘿菔等擘破應食。若在俗家，上座食竟，洗漱既了，應複本座，為說施頌。說施頌時若聞聲者，即不應食；若恐時過食亦無犯，或聽一兩伽他，然後更食。為上座者常應觀察上中下座，勿令匆遽食不飽足。若食了時取一掬食，以水澆之，隨意而棄，以施傍生。
若有施主來請僧時，應先行籌知數方報，臨到食
【現代漢語翻譯】 現代漢語譯本：如果有人想要一起用餐，應該在隱蔽的地方一起吃。按照求寂法（Sramanera-法，指沙彌應遵守的戒律），比丘（Bhikkhu，佛教出家男眾）只穿著下裙、上身沒有衣服時，不應該吃東西。如果生病、虛弱或年老，可以穿小僧腳崎（一種僧侶穿著的短衫）或者繫上貫偃帶（一種腰帶），在隱蔽的地方吃。如果這樣也做不到，就隨時休息，但要穿著下裙在隱蔽的地方吃。金銀、水晶和琉璃器皿都不應該使用。如果在天龍（Deva-nāga，天上的龍族）、藥叉（Yaksa，一種守護神）居住的地方，沒有器皿可以找到，可以隨意使用。如果用餐時大家已經坐好，還沒宣佈用餐時間到，不應該開始分發食物，甚至一小勺鹽也不應該接受，接受的人會犯越法罪。如果分發食物的人不明白規矩，上座（寺院中資歷較高的僧人）應該教他宣佈，如果上座忘記了，次座（資歷次於上座的僧人）應該教他。吃東西的時候不應該隨意要求飲食，如果火力不足可以要求熟的水果，如果年輕力壯可以隨意取生的。如果確實需要，應該小聲地提出。吃飯時要端正坐好，保持威儀，不應該左顧右盼，應該生起厭離之心，保持正念，不要心神不定，然後才開始吃。如果違反這些規定，會犯越法罪。如果吃完飯後有剩餘的食物，不應該隨意丟棄，應該給父母等，如果有俗家男女來乞食，應該守護自己的心，隨能力給予。如果是傍生類（動物），應該施捨一掬食物，放在缽（Patra，僧侶使用的食器）旁的草葉上，不應該用腳踩。不脫鞋子也不應該吃東西。如果是病人，恐怕身體受損，可以穿著皮革鞋子。如果吃脆硬的餅果，不應該發出聲音，應該先潤濕。喝稀粥時不得發出聲音。如果是蘿蔔等，掰開后應該吃。如果在俗家，上座吃完，洗漱完畢，應該回到原來的座位，為大家說施頌（感恩施主的偈頌）。說施頌的時候，如果有人聽到聲音，就不應該再吃；如果擔心時間過了，吃也沒有罪過，或者聽一兩首伽他（Gatha，偈頌），然後再吃。作為上座，應該經常觀察上座、中座和下座，不要讓他們匆忙吃而不飽。如果吃完飯，取一掬食物，用水澆濕，隨意丟棄，用來佈施給傍生。 如果施主來邀請僧眾，應該先計算好人數再回復，臨到用餐
【English Translation】 English version: If someone desires to eat together, they should eat together in a secluded place. According to the Sramanera-vinaya (rules for novices), a Bhikkhu (Buddhist monk) should not eat if he is only wearing a lower garment and has no upper garment. If he is sick, weak, or old, he may wear a small sanghati (a short robe worn by monks) or tie a waistband, and eat in a secluded place. If he cannot even do this, he should rest as needed, but wear a lower garment and eat in a secluded place. Utensils made of gold, silver, crystal, or lapis lazuli should not be used. If in a place inhabited by Deva-nāgas (heavenly dragons) or Yakshas (a type of guardian spirit), and no utensils can be found, one may eat as one pleases. If everyone is seated and the time for eating has not been announced, food should not be distributed, and not even a spoonful of salt should be accepted; whoever accepts it commits a transgression. If the person distributing food does not understand the rules, the most senior monk (the most senior monk in the monastery) should teach him to announce it; if the most senior monk forgets, the next senior monk should teach him. When eating, one should not arbitrarily ask for food or drink; if the fire is weak, one may ask for cooked fruit; if one is young and strong, one may take raw fruit as one pleases. If one needs to ask, one should do so quietly. When eating, one should sit properly and maintain proper decorum, one should not look around, one should cultivate a sense of detachment, maintain mindfulness, and not be distracted, and then eat. If one violates these rules, one commits a transgression. If there is leftover food after eating, it should not be discarded arbitrarily, but should be given to parents, etc.; if lay men or women come to beg for food, one should guard one's mind and give according to one's ability. If it is for animals, one should give a handful of food, placed on grass or leaves next to the Patra (a monk's bowl), and one should not step on it. One should not eat without taking off one's shoes. If one is sick and fears harm to one's body, one may step on leather shoes. If eating crispy or hard cakes or fruits, one should not make noise, but should moisten them first. One should not make noise when drinking thin porridge. If it is a radish or something similar, it should be broken before eating. If in a lay person's home, after the most senior monk has finished eating and washed, he should return to his original seat and recite the dedication verse (a verse of gratitude to the donors). If someone hears the verse being recited, they should not eat; if one is worried about the time passing, it is not a transgression to eat, or one may listen to one or two Gathas (verses) and then eat. As the most senior monk, one should always observe the senior, middle, and junior monks, and not let them eat hastily and not be full. When finished eating, take a handful of food, pour water on it, and discard it as one pleases, to give to animals. If a donor comes to invite the Sangha (monastic community), one should first calculate the number of people and then reply, and when it is time to eat
時更有客來、或於數內有人他行，應報施主。若臨食時欲出行者，應留待食有緣任去。若多客來飲食少者，上座應令平等而與。若食多者，隨彼施主多少行之。若大眾食了施頌復訖，應住少時觀望施主，若欲聞法應為宣說，若無心者隨意而去。苾芻食訖皆應誦唸一兩伽他，報施主恩，亦不應發邪惡之愿，為斷煩惱永解脫故。如上所說，不依行者，鹹得惡作。
食曾觸食學處第三十八
佛在室羅伐城給孤獨園，時哥羅苾芻乞食而食，所有餘食遂即曝干，風雨之時水漬而食。事惱同前，制斯學處。
「若復苾芻，食曾經觸食者，波逸底迦。」
曾經觸者，謂是自手先曾執捉、或留經夜擬自啖食。然曾經觸有其二種：一、謂中前從他受得齊日中時；二、謂中后受得齊初夜時，過此限分若更食者，得波逸底迦。若不受而觸齊時分內食者，得惡作罪，是名輒觸。若過時分又得曾觸，波逸底迦。曾觸曾觸想疑，波逸底迦，次二句輕，后二無犯。若在北洲曾觸輒觸不受，並皆無犯，由彼於物無彼我心。或於彼取向余處者，亦無有犯。若苾芻於三處有曾觸過，謂由僧祇及由苾芻並授學人。若苾芻尼於四處有曾觸過，謂式叉摩拏以為第四。望二種人無曾觸過：一、無羞恥人謂不畏罪；二、有羞慚忘失正念。若於
【現代漢語翻譯】 現代漢語譯本： 這時如果有客人來，或者在僧眾中有人要外出，應該告知施主。如果臨近用餐時想要離開的人，應該留下來一起用餐，隨緣來去。如果來的客人很多，食物較少，上座應該讓大家平等分享。如果食物充足，就按照施主佈施的多少來分配。大眾用餐完畢，誦唸迴向偈后，應該停留片刻觀察施主，如果他們想聽佛法，就應該為他們宣講，如果他們沒有這個意願，就讓他們隨意離開。比丘用餐完畢都應該誦唸一兩句伽他（gāthā，偈頌），報答施主的恩德，也不應該發邪惡的願望，爲了斷除煩惱，永遠解脫。以上所說的，如果不按照這些去做，都會得到惡作罪。 食曾觸食學處第三十八 佛陀在室羅伐城（Śrāvastī）的給孤獨園（Anāthapiṇḍada-ārāma）時，哥羅（Kala）比丘乞食后食用，將剩餘的食物曬乾，遇到風雨天氣時，被水浸泡后仍然食用。這件事引起的困擾和之前一樣，因此制定了這個學處。 『如果比丘吃了曾經接觸過的食物，就犯波逸提迦（pāyantika）罪。』 『曾經接觸過』，指的是自己用手拿過，或者留到第二天準備自己吃的食物。曾經接觸過有兩種情況：第一種是中午之前從他人處接受的食物，到中午時分；第二種是中午之後接受的食物，到初夜時分，超過這個時間再吃，就犯波逸提迦罪。如果沒有接受食物，只是接觸了食物，在規定的時限內食用，就犯惡作罪，這叫做『輒觸』。如果超過了時限，又接觸了食物，就犯波逸提迦罪。對於『曾觸』產生『曾觸想』或者『懷疑』，犯波逸提迦罪，接下來的兩種情況罪較輕，最後的兩種情況不犯戒。如果在北俱盧洲（Uttarakuru），曾經接觸、輒觸、沒有接受的食物，都不犯戒，因為那裡的人對財物沒有彼此的佔有心。或者在那裡拿了食物到其他地方食用，也不犯戒。如果比丘在三種情況下有『曾觸』的過失，即從僧團（saṃgha）、比丘（bhikṣu）處獲得，以及授予學戒者。如果比丘尼在四種情況下有『曾觸』的過失，即加上式叉摩那（śikṣamāṇā）作為第四種情況。對於兩種人沒有『曾觸』的過失：第一種是無慚愧心的人，即不畏懼罪過；第二種是有慚愧心但忘記了正念的人。如果在
【English Translation】 English version: At this time, if there are guests arriving, or if someone among the Sangha (saṃgha) intends to depart, the almsgiver should be informed. If those intending to leave are near mealtime, they should be invited to stay and partake in the meal, leaving or staying as they see fit. If many guests arrive and the food is scarce, the senior monk (Upajjhaya) should ensure that everyone receives an equal share. If there is ample food, it should be distributed according to the almsgiver's generosity. After the assembly has finished eating and the dedication verses (punya-anumodana) have been recited, they should remain for a short while, observing the almsgiver. If they wish to hear the Dharma (dhamma), it should be expounded to them; if they have no such inclination, they should be allowed to depart as they please. After the Bhikkhus (monks) have finished eating, they should all recite one or two Gathas (gāthā, verses) to repay the almsgiver's kindness, and they should not make evil vows, but rather strive to eliminate afflictions and attain permanent liberation. Those who do not act in accordance with the above will incur a Dukkaṭa (dukkata) offense. The Thirty-eighth Training Rule: Eating Food Previously Touched The Buddha was residing in the Jeta Grove (Jetavana) in Śrāvastī (Śrāvastī), when the Bhikkhu Kala (Kala) ate food obtained through alms, drying any leftovers. When it rained, he would eat the food even after it had been soaked in water. The trouble caused by this was similar to previous incidents, so this training rule was established. 『If a Bhikkhu eats food that has been previously touched, it is a Pāyantika (pāyantika) offense.』 『Previously touched』 refers to food that one has held with one's own hand, or that has been kept overnight with the intention of eating it oneself. There are two types of 『previously touched』: first, food received from another before noon, until noon; second, food received after noon, until the first watch of the night. Eating after this time limit incurs a Pāyantika offense. If one has not received the food but merely touched it, eating it within the prescribed time incurs a Dukkaṭa offense; this is called 『touching without permission』. If one touches food again after the time limit, it is a Pāyantika offense. Thinking 『previously touched』 about 『previously touched』, or being in doubt, incurs a Pāyantika offense; the next two cases are minor offenses, and the last two are without offense. In Uttarakuru (Uttarakuru), touching, touching without permission, or not receiving food are all without offense, because the people there have no sense of ownership over possessions. Or taking food from there to another place is also without offense. If a Bhikkhu has the fault of 『previously touched』 in three instances, namely, from the Sangha (saṃgha), from a Bhikkhu (bhikkhu), and from one who is being trained. If a Bhikkhuni (bhikkhuni) has the fault of 『previously touched』 in four instances, adding a Śikṣamāṇā (śikṣamāṇā) as the fourth. There is no fault of 『previously touched』 for two types of people: first, those without shame, who do not fear wrongdoing; second, those who are ashamed but have forgotten mindfulness. If in
求寂等有希望心，持食與彼，欲至食時還有望心，得一惡作，食得墮罪。有望心與、無望而食，但得惡作。無望而與、有望而食，唯得墮罪。俱無希望，食之無犯。若曾觸缽匙、盞缽袋、並支伐羅、水瓶、錫杖，乃至戶鑰相染觸物，及以觸口觸手而飲啖者，鹹得墮罪。苾芻若欲飲水啖食，時與非時，皆須以水再三漱口方可飲啖，若不爾者，得惡作罪。若是病人無可得處，曾觸酥等食亦無罪。
瀉水乳時流注向下，承之以器與觸食相連，苾芻疑不敢食，佛言：「水等下流食之無犯。」在路行時所有糧食，若求寂等力弱無堪不能持者，應以繩系，令彼持繩，方為擎舉及以扶下，並皆無犯。或令彼持繩，暫為擎食，令其憩息。彼緣賊怖棄食逃走，可自持行無觸宿過。若越河澗無餘可求，亦遣持繩共擎而渡。若此兩人無方得濟，獨持而渡，此亦非犯。僧祇米穀以車運載，若車欲覆應共扶正。若病苾芻須乘此車者，應避軾邊。若乘船者應避柁處。曬穀米等有難緣來，若無人者應自收內。若行險路無人可求，若有食糧應自持去，所到之處換易而食；必無換人，分為二分，持一惠彼未近圓人，持餘一分共易而食。此亦無者，應一日中斷食而行，至第二日食一虎拳，第三日中食二虎拳，第四日已去隨意飽食。若其糧食中途罄絕，
【現代漢語翻譯】 現代漢語譯本： 如果求寂（尋求寂靜者）等有希望得到食物的心，你拿著食物給他們，並且希望他們到吃的時候還對你抱有希望，那麼你會得到一個惡作（輕罪），他們吃了食物也會犯墮罪（重罪）。如果你帶著希望給他們食物，但他們沒有希望地吃，你只會得到惡作。如果你沒有希望地給他們食物，但他們帶著希望吃，他們會犯墮罪。如果雙方都沒有希望，那麼吃食物就沒有罪過。 如果曾經接觸過缽匙、盞缽袋、支伐羅（袈裟）、水瓶、錫杖，乃至門閂鑰匙等相互接觸的物品，以及用接觸過口或手的物品來飲用或食用，都會犯墮罪。比丘（出家男子）如果想要喝水或吃東西，無論何時，都必須用水再三漱口才能飲用或食用，否則會犯惡作罪。如果是病人，沒有其他選擇，曾經接觸過酥油等食物也沒有罪。 傾倒水或乳時，液體向下流動，用容器接住，並與接觸過的食物相連，比丘懷疑不敢食用，佛說：『水等向下流動，食用沒有罪過。』在路上行走時，如果求寂等人體力弱小，無法拿著糧食，應該用繩子繫住，讓他們拿著繩子，這樣來抬起或扶下糧食，都沒有罪過。或者讓他們拿著繩子，暫時抬起食物，讓他們休息。如果他們因為害怕盜賊而丟棄食物逃跑，你可以自己拿著食物行走，沒有觸犯過夜的罪過。如果需要越過河流或山澗，沒有其他辦法，也可以讓他們拿著繩子一起抬著渡過。如果這兩個人都無法渡過，你獨自拿著食物渡過，這也沒有罪過。僧團的米穀用車輛運輸，如果車輛要傾覆，應該一起扶正。如果生病的比丘需要乘坐這輛車，應該避開車軾（車廂前部的橫木）旁邊。如果乘坐船隻，應該避開船舵處。晾曬穀米等遇到緊急情況，如果沒有其他人，應該自己收起來。如果行走在危險的道路上，找不到其他人，如果有食物，應該自己拿著走，到達的地方換取食物食用；如果沒有可以交換的人，將食物分為兩份，一份給那些尚未受具足戒的人，另一份自己拿著去交換食物食用。如果這些都沒有，應該有一天中斷飲食而行走，到第二天吃一虎拳（形容食物的量，像老虎的拳頭那麼大），第三天吃兩虎拳，第四天以後就可以隨意飽食。如果糧食在中途用完了，
【English Translation】 English version: If a Śrāmaṇera (seeker of tranquility) or others have a hopeful mind, and you give them food, desiring that they still have hope in you when they eat, then you will incur a Dukkruta (minor offense), and they will commit a Prāyascittika (major offense) by eating the food. If you give with hope, but they eat without hope, you will only incur a Dukkruta. If you give without hope, but they eat with hope, they will commit a Prāyascittika. If neither party has hope, then eating the food is without offense. If you have touched a patra spoon, a patra bag, a civara (robe), a water bottle, a khakkhara (staff), or even a door latch or key that has come into contact with other objects, as well as drinking or eating with objects that have touched the mouth or hands, you will commit a Prāyascittika. If a Bhikshu (ordained male monastic) wants to drink water or eat food, at any time, he must rinse his mouth three times with water before drinking or eating, otherwise he will incur a Dukkruta. If he is a sick person and there is no other option, there is no offense even if he has touched ghee or other foods. When pouring water or milk, if the liquid flows downward and is caught with a container that is connected to food that has been touched, and a Bhikshu is doubtful and dares not eat it, the Buddha said: 'If water or the like flows downward, eating it is without offense.' When traveling on the road, if Śrāmaṇeras or others are weak and unable to carry the provisions, they should be tied with a rope, and they should hold the rope, so that the provisions can be lifted or lowered without offense. Or let them hold the rope and temporarily lift the food so that they can rest. If they abandon the food and flee because they are afraid of thieves, you can carry the food yourself without incurring the offense of keeping it overnight. If it is necessary to cross a river or ravine and there is no other way, you can also have them hold the rope and carry it together to cross. If neither of these two can cross, and you carry the food across alone, this is also not an offense. If the Sangha's (monastic community) rice and grain are transported by vehicle, and the vehicle is about to overturn, you should work together to right it. If a sick Bhikshu needs to ride in this vehicle, he should avoid the side of the yoke. If riding in a boat, he should avoid the rudder. If there is an emergency when drying rice and grain, and there is no one else, you should collect it yourself. If walking on a dangerous road and there is no one else to ask for help, if there is food, you should carry it yourself, and exchange it for food at the place you arrive; if there is no one to exchange it with, divide the food into two portions, give one portion to those who have not yet received full ordination, and use the remaining portion to exchange for food together. If none of these are available, you should fast for one day and walk, and on the second day eat one 'tiger's fist' (describing the amount of food, as big as a tiger's fist), on the third day eat two 'tiger's fists', and from the fourth day onwards you can eat your fill as you please. If the food runs out midway,
見有飲食，無未近圓人可令授者，縱不作凈及以不受、或自上樹打果而食，並開無犯。若僧伽槍鑊內煎酥乳等，涌沸流溢無人可使，應自撓攪勿令棄失。若苾芻曬曝藥等，難至無人，設自擎舉無觸宿罪。凡因難事所有開緣，至無難時皆不應作。若酥瓶等謂是煮染，瓶器誤觸著者無犯。若錯持此瓶欲上閣者，若未半閣道應放置地，若行過半即應擎出。凡飲非時漿，先須洗手漱口令凈，然後飲之。若異此者得惡作罪。然于口中常含津觸，欲求極凈，此故無緣，應以澡豆及瞿摩等，和水揩唇周遍令凈，再三水漱，飲時非犯。若缽中有隙者，應再三洗之而用。若盛熱食有膩浮上者無犯。若缽隙中有宿飯粒，應摘去之，水滌再三，設有餘津食皆無犯。苾芻及尼各有觸宿，兩相換用者聽食。若苾芻尼所有飲食，苾芻為舉作彼物心，尼將施時得食境想六句，準上應思。
不受食學處第三十九
佛在室羅伐城給孤獨園，時哥羅苾芻多住深摩舍那處，有諸俗人祠祭先靈，所有食飲自取而食。時俗譏謗云食人肉，惡聲流佈，法眾慚恥。世尊因制他授方食，既有授人堪為明證。是時六眾受與不受，並皆取食。事惱同前，制斯學處。
「若復苾芻，不受食舉著口中而啖咽者，除水及齒木，波逸底迦。」
不受者，謂不
從授學人、苾芻尼、式叉摩拏、求寂男、求寂女並諸俗類而受得也。若猿猴、熊羆有智知受非受者，此亦成受。受法有四：一、須作意；二、有授人；三、自手受；四、槃等置地手承一邊。復有五種：一、身授身受；二、物授身受；三、身授物受；四、物授物受；五、置地受，謂有方國嫌惡苾芻，作曼荼羅置缽于上，遙而指授遣置其中。復有五種受法：一、仰手受；二、以床受；三、木枯受；四、衣角受；五、安缽中受。有五種不成受，謂在界外、若遙遠處、若在傍邊、若在背後、或時合手，與此相違便成受法。時有施主持諸供食，列在眾前，本心擬施，家中火起棄食往救，無人授食，時將欲過。佛言：「應作北洲心自取而食。」若受得食，有不受食墮中，若有凈人更令其授，必無授者撥去食之。若汁墮中，多卻方食。若先受得，小兒來觸，更受方食。有五種塵：觸塵、非觸塵、凈塵、不凈塵及以微塵，若可了知，應須更受。復有五塵：飯、食、衣、花及以果塵，咸須受食。凡欲受食先須用心，或置缽中、或承以葉，遣令置此遂墮余處，更受方食。授食之人不閑軌則而放盤上，應更總受，亦不應自取持與凈人令授而食。若是病人，無人可得，不受無犯。凡看病人要須識知可不，方與病人食。言啖咽者，謂在咽喉。又灌
【現代漢語翻譯】 現代漢語譯本：從授學人（正在學習戒律的人）、苾芻尼（女性出家人）、式叉摩拏（預備沙彌尼，見習女）、求寂男（沙彌）、求寂女（沙彌尼）以及各種俗人那裡接受供養。如果猿猴、熊羆等有智慧的動物，知道接受或不接受，也可以成立接受。接受的方法有四種：一、必須有作意（心理準備）；二、有授與者；三、親自用手接受；四、將物品放在槃（托盤）上，手托住一邊。又有五種：一、身體授與身體接受；二、物品授與身體接受；三、身體授與物品接受；四、物品授與物品接受；五、放置在地上接受，這是指有些地方厭惡比丘（男性出家人），製作曼荼羅（壇城），將缽（食器）放在上面，遙遠地指示授與，讓其放置在其中。又有五種接受方法：一、仰手接受；二、用床接受；三、用枯木接受；四、用衣角接受；五、放在缽中接受。有五種情況不能成立接受，即在結界之外、距離遙遠的地方、在旁邊、在背後、或者雙手合十的時候，與這些情況相反，便成立接受。當時有施主準備了各種供養食物，排列在眾人面前，本心打算佈施，家中突然起火，便捨棄食物前去救火，沒有人授與食物，時間將要過去。佛說：『應當作北俱盧洲（佛教傳說中的一個洲）想，自己取食。』如果已經接受了食物，有不乾淨的東西掉在食物中，如果有凈人（沒有受戒的佛教徒）再讓他授與，如果沒有授與者，就撥開不乾淨的東西再吃。如果汁液掉在食物中，就去掉大部分再吃。如果已經接受了食物，小孩子來觸控，就重新接受后再吃。有五種塵：觸塵、非觸塵、凈塵、不凈塵以及微塵，如果可以知道，就應當重新接受。又有五種塵：飯、食、衣、花以及果塵，都需要接受后再食用。凡是想要接受食物，首先要用心，或者放在缽中、或者用葉子托著，讓他放在這裡卻掉在其他地方，就重新接受后再吃。授與食物的人不熟悉規矩而放在盤子上，應當重新全部接受，也不應當自己拿取交給凈人讓他授與后再吃。如果是病人，沒有人可以幫忙，不接受也沒有罪過。凡是看護病人，必須知道病人是否可以食用，才給病人食物。『啖咽』是指食物在咽喉部位。還有灌食的情況。
【English Translation】 English version: Receiving can be done from a siksamana (female novice trainee), Bhikshuni (female monastic), sramanera (male novice), sramanerika (female novice), and various lay people. If monkeys, bears, or other intelligent animals know to accept or not accept, this also constitutes acceptance. There are four methods of acceptance: 1. There must be intention; 2. There must be a giver; 3. Receiving with one's own hands; 4. Placing the item on a 'pan' (tray) and supporting one side with the hand. There are also five types: 1. Body giving, body receiving; 2. Object giving, body receiving; 3. Body giving, object receiving; 4. Object giving, object receiving; 5. Placing on the ground for receiving, which refers to places where Bhikshus (male monastics) are disliked, so a mandala (sacred diagram) is made, a bowl (eating vessel) is placed on it, and the item is pointed to from afar, allowing it to be placed inside. There are also five methods of receiving: 1. Receiving with upturned hands; 2. Receiving with a bed; 3. Receiving with dry wood; 4. Receiving with the corner of a robe; 5. Receiving by placing in a bowl. There are five situations where acceptance is not valid: outside the boundary, at a distant place, at the side, behind, or when hands are clasped together; the opposite of these situations constitutes valid acceptance. At that time, a donor prepared various foods as offerings, arranged in front of the assembly, intending to give them, but a fire broke out in his house, so he abandoned the food to go and put out the fire, and no one gave the food, and the time was about to pass. The Buddha said: 'One should think of Uttarakuru (a continent in Buddhist cosmology) and take the food oneself.' If food has been received, and something unclean falls into it, if a 'net person' (lay attendant) gives it again, and if there is no one to give it, then remove the unclean thing and eat it. If juice falls into the food, remove most of it before eating. If food has already been received, and a child touches it, receive it again before eating. There are five kinds of dust: touch dust, non-touch dust, clean dust, unclean dust, and fine dust; if they can be known, one should receive again. There are also five kinds of dust: rice, food, clothing, flowers, and fruit dust; all must be received before eating. Whenever one wants to receive food, one must first have intention, or place it in a bowl, or support it with a leaf, and if it is placed here but falls elsewhere, receive it again before eating. If the person giving the food is not familiar with the rules and places it on a plate, one should receive it all again, and one should not take it oneself and give it to a 'net person' to give it before eating. If one is a patient and there is no one available to help, there is no fault in not receiving. Whenever caring for a patient, one must know whether the patient can eat it before giving the patient food. 'Swallowing' refers to the food being in the throat. There is also the situation of feeding through a tube.
鼻時，先凈洗手從他受取，然後灌之；由其入口，必吞嚥故。除水及齒木者，水若渾濁鑒面不見，亦令他授。然諸濁水應用蒱萄及蘡薁子、或以麨團內濁水中，水即澄清方堪飲用。若鹹水、堿滷水堪為鹽用，此皆須受。若池河內有棄飯粒，取水濾用無犯。若水中有油酪膩津上覆，應撓動濾用。若行路中見有轆轤汲水、或用酪瓶皮袋盛水，時及非時濾用無犯。后為難開，不應常用。有五瓶瓨：謂盛大小便及貯酒器，此不應用，應遠棄之。盛酥油瓶，火燒去膩，牛糞凈洗，時及非時咸皆得用、或池水中浸之令凈。若缽中盛飯有鳥來啄，去㭰四邊，隨意而食，穢處螥蠅觸食非犯。諸盛水瓨應用磚木為蓋，勿令蟲入。若凈水瓶傍口上穴，應用竹木蓋塞。若瓶中水少，恐洗手不足，應用葉飲。無人取葉用黃落葉，此若無者就連枝葉，或此亦無蹲踞一處，以瓶注口隨意飲之。
用齒木法事亦應知，謂于晨旦嚼用之時，得五種利：一、決除熱水；二、能蠲冷癊；三、令口清凈；四、樂欲飲食；五、能明眼目。齒木有三種：長者十二指、短者八指、二內名中。嚼用之時，先以澡豆土屑凈洗手已，次洗齒木，然後嚼之。若嚼了已水洗方棄。若乏水處，于沙土中揩已而棄。此由苾芻於前生中曾作毒蛇，嚼齒木時不洗而棄，有蟲附近中
【現代漢語翻譯】 現代漢語譯本： 當需要用水時，首先要洗凈雙手，然後從他人手中接過水，再進行灌溉；因為水會進入口中，必然會吞嚥。除了水和齒木之外，如果水渾濁到無法照見面容，也應由他人遞送。如果水質渾濁，可以使用葡萄、蘡薁子或者用麵粉團放入渾濁的水中，使水澄清后才能飲用。如果是鹹水或堿滷水，可以用來製鹽，這些都需要接受。如果池塘或河流中有丟棄的飯粒，取水時過濾后使用，沒有過失。如果水面上有油、酪等油膩覆蓋，應該攪動後過濾使用。如果在路途中看到有轆轤汲水，或者用酪瓶、皮袋盛水，無論何時都可以過濾后使用，沒有過失。但因為之後難以打開，不應經常使用。有五種瓶子（瓨）：用來盛大小便和儲存酒的器皿，這些不應該使用，應該遠遠丟棄。盛酥油的瓶子，用火燒去油膩，用牛糞清洗乾淨，無論何時都可以使用，或者浸泡在池水中使其乾淨。如果缽中盛飯有鳥來啄食，去掉鳥啄食過的四邊，隨意食用，被污穢處或蒼蠅接觸過的食物，食用也沒有過失。所有盛水的容器（瓨）應該用磚或木頭做蓋子，防止蟲子進入。如果凈水瓶的旁邊口上有孔，應該用竹木蓋子塞住。如果瓶中的水很少，恐怕洗手不夠用，可以用樹葉來飲用。如果沒有人取葉子，就用自然掉落的黃葉，如果沒有黃葉，就用連著樹枝的葉子，如果這也沒有，就蹲在一個地方，用瓶子對著嘴隨意飲用。 使用齒木的方法也應該知道，在早晨咀嚼使用齒木的時候，可以獲得五種利益：一、消除體內熱氣；二、能夠去除寒冷引起的疾病；三、使口腔清凈；四、喜歡飲食；五、能夠使眼睛明亮。齒木有三種長度：長的有十二指長，短的有八指長，這兩種長度之間稱為中等長度。咀嚼使用的時候，先用澡豆（一種清潔用品）或土屑洗凈雙手，然後清洗齒木，再進行咀嚼。如果咀嚼完畢，用水清洗后丟棄。如果缺少水的地方，在沙土中摩擦后丟棄。這是因為這位比丘（bhiksu）在前世曾經是毒蛇，咀嚼齒木后不清洗就丟棄，有蟲子靠近。
【English Translation】 English version: When needing water, first wash your hands thoroughly and receive the water from another person before using it for irrigation; because the water enters the mouth, it will inevitably be swallowed. Besides water and tooth wood, if the water is so murky that one's face cannot be seen reflected in it, it should also be handed over by another person. If the water is turbid, grapes, Vitis thunbergii berries, or flour dumplings can be placed in the turbid water to clarify it before drinking. If it is salty water or alkaline water, it can be used to make salt, and these must be accepted. If there are discarded grains of rice in a pond or river, filter the water before using it without fault. If there is oil, cheese, or greasy substances covering the surface of the water, it should be stirred and filtered before use. If you see a well with a pulley for drawing water, or water stored in cheese bottles or leather bags while traveling, you can filter and use it at any time without fault. However, because it is difficult to open afterward, it should not be used frequently. There are five types of jars (瓨): those used to hold urine and feces, and those used to store wine. These should not be used and should be discarded far away. Jars that have contained ghee should have the grease burned off with fire, cleaned thoroughly with cow dung, and can be used at any time, or soaked in pond water to clean them. If there are birds pecking at the rice in a bowl, remove the pecked edges and eat the rest as you please. There is no fault in eating food that has been touched by unclean places or flies. All water containers (瓨) should have lids made of brick or wood to prevent insects from entering. If there is a hole on the side of a clean water bottle, it should be plugged with a bamboo or wooden stopper. If there is little water in the bottle and you are afraid there is not enough to wash your hands, you can drink using leaves. If no one is collecting leaves, use naturally fallen yellow leaves. If there are no yellow leaves, use leaves still attached to branches. If there are none of these, squat down in one place and drink from the bottle as you please. The method of using tooth wood should also be known. When chewing tooth wood in the morning, five benefits can be obtained: first, it eliminates heat in the body; second, it can remove illnesses caused by cold; third, it cleanses the mouth; fourth, it creates a desire for food; and fifth, it can brighten the eyes. There are three lengths of tooth wood: long ones are twelve finger-lengths, short ones are eight finger-lengths, and those in between are called medium length. When chewing, first wash your hands with soap beans (a type of cleaning product) or earth powder, then wash the tooth wood before chewing it. After chewing, wash it with water before discarding it. If there is a lack of water, rub it in the sand and discard it. This is because this bhiksu (monk) was once a venomous snake in a previous life, and he discarded the tooth wood without washing it after chewing, and insects approached it.
毒而死。因斯世尊制洗方棄。然棄齒木及洟唾等，應于屏處再三彈指謦咳，然後方棄。若常行處、若是凈地、若好樹邊、少在老前，咸非嚼處。有三種事應在屏處：謂大、小便及嚼齒木。若老病者畜承水器，此若無者，應臨水竇嚼頭寸許，令使柔軟，然後徐徐揩齒龂牙，悉使周遍。次用刮舌箄屈而凈刮，勿令極利致使損傷。應用竹木鍮石銅鐵，除諸寶物，余皆聽作。若無箄者，應擘齒木為兩片已，更互相揩，準前應用。若卒無齒木，應用豆屑、或干牛糞凈洗口唇，然後方食。若食了已事亦同然，乃至未將凈水洗漱口內，食津不應輒咽。此中犯者，不受不受想或復生疑，鹹得墮罪，次二句輕，后二無犯。若行食人少俗家酥蜜等瓶，如法受已，苾芻應行。若僧家器物則不應觸。行餅果等所有筐籠，苾芻先受俗人後捉，如其欲放，苾芻在前俗人在後。苾芻行時先已成受，俗人與者是新受得。諸有雜果分為三色：謂上、中、下，行時間取勿使不平，放果盂中墮向余處，齊手及處自取而食。此已成受，如若更遠重應受之。
索美食學處第四十
佛在劫比羅伐窣睹國，時六眾苾芻受大名施主請，既至宅已，見其所設無堪食者，遂詣余家求乞美膳，得乳酪等飽足食已，還至其舍更不能食，因生譏議。事惱同前，制斯學處
。
如世尊說：「上妙飲食乳酪生酥魚及肉，若苾芻無病為己詣他家乞，取食者，波逸底迦。」
他家者，非親族也。乞者，他不先許。無病而乞無病而食，得波逸底迦及惡作罪。無病從乞有病而食，乞得小罪，食時無犯。有病從乞無病而食，乞時無犯，食得墮罪。第四無犯。若乞食時欲得余物者，他持食與，報言：「姊妹！我飯已足。」若彼問言：「更何所須？」者，即便隨情所欲從乞者無犯。若彼施主告苾芻曰：「有所須者隨意可索。」或乞酪漿彼便施酪，或從天龍藥叉舍乞，皆無犯。◎
◎第五攝頌曰：
蟲水二食舍， 無復往觀軍， 兩夜覿遊兵， 打擬覆粗罪。
受用有蟲水學處第四十一
佛在憍閃毗國，時闡陀苾芻受用水時，害眾生命。由用水事無悲煩惱，制斯學處。
「若復苾芻，知水有蟲受用者，波逸底迦。」
言受用者，有二種受用：一、內受用，謂供身所須。二、外受用，謂洗衣缽等。前之學處為營作故，局澆泥草；今此通論隨何受用。若苾芻以貪瞋等心、或由忘念、或由渴乏，受由蟲水不問多少、或觀不觀有蟲無蟲，作有蟲想，心無慚恥而不濾漉，于瓶等中乃至飲一掬，便得墮罪。有說：「隨以瓶等取水之時，若用盡者，方得墮罪。若
【現代漢語翻譯】 現代漢語譯本： 世尊曾說：『上等的美味飲食，如乳酪、生酥、魚和肉，如果比丘（Bhikkhu，佛教僧侶）沒有生病，爲了自己去別人家乞討並食用，就犯了波逸提迦（Pācittika，一種較輕的罪）。』 『他家』指的是非親屬的家。『乞』指的是對方沒有事先允許。沒有生病而乞討、沒有生病而食用，會犯波逸提迦罪和惡作罪（Dukkata，一種輕微的罪）。沒有生病而乞討，但生病了才食用，乞討時有小罪，食用時沒有罪。生病了才乞討，但沒有生病卻食用，乞討時沒有罪，食用時犯墮罪。第四種情況沒有罪。如果乞討食物時想要其他東西，對方給了食物，可以回答說：『姊妹！我的飯已經夠了。』如果對方問：『還需要什麼？』就可以隨意請求，沒有罪。如果施主告訴比丘：『有什麼需要的可以隨便要。』或者乞討乳漿，對方給了乳酪，或者向天（Deva，神）、龍（Nāga，一種神獸）、藥叉（Yaksa，一種守護神）處乞討，都沒有罪。 第五攝頌說： 蟲、水、二食、舍，不再前往、觀看軍隊， 兩夜、覿、遊兵，打、擬、覆，粗罪。 受用有蟲水學處第四十一 佛陀在憍賞彌國（Kosambi），當時闡陀比丘（Chanda Bhikkhu）使用水時，傷害了許多生命。因為用水這件事沒有悲憫之心，心生煩惱，所以制定了這個學處。 『如果比丘明知水中有蟲而使用，就犯了波逸提迦罪。』 『受用』有兩種：一是『內受用』，指供給自己身體所需；二是『外受用』，指洗衣服、缽等。之前的學處是爲了營作，侷限於澆泥土、草木；現在這裡是普遍討論任何使用情況。如果比丘以貪婪、嗔恨等心，或者因為忘記、或者因為口渴，使用有蟲的水，不論多少，或者看沒看、有沒有蟲，即使認為有蟲，心中沒有慚愧之心而不過濾，從瓶子等容器中哪怕只喝一小口，就犯了墮罪。有人說：『無論什麼時候用瓶子等取水，如果用完了，才算犯墮罪。』如果
【English Translation】 English version: The World-Honored One said: 'If a Bhikkhu (Buddhist monk) who is not ill begs for and eats superior and delicious food such as milk products, clarified butter, fish, and meat from another's house for his own sake, he commits a Pācittika (an offense requiring confession).' 'Another's house' refers to a house that is not that of a relative. 'Begging' refers to not having been permitted beforehand. Begging without illness and eating without illness incurs a Pācittika offense and a Dukkata (an offense of wrong-doing). Begging without illness but eating when ill incurs a minor offense when begging, but no offense when eating. Begging when ill but eating without illness incurs no offense when begging, but a Patita (an offense entailing expulsion) when eating. The fourth case is without offense. If, when begging for food, one desires other things, and the other person gives food, one may reply, 'Sister! I have had enough to eat.' If that person asks, 'What else do you need?' then one may beg for whatever one desires without offense. If the donor tells the Bhikkhu, 'You may ask for whatever you need at will,' or if one begs for whey and they give cheese, or if one begs from Devas (gods), Nāgas (serpent deities), or Yakshas (benevolent spirits), there is no offense. The fifth summary verse says: Insects, water, two foods, abandoning, no longer going to, watching the army, Two nights, meeting, wandering soldiers, striking, intending, covering, gross offenses. The forty-first training rule concerning using water with insects The Buddha was in Kosambi (an ancient Indian city). At that time, the Bhikkhu Chanda (Chanda Bhikkhu) harmed many living beings when using water. Because of this water incident, lacking compassion and feeling troubled, this training rule was established. 'If a Bhikkhu knowingly uses water containing insects, he commits a Pācittika offense.' 'Using' has two types: first, 'internal use,' which refers to what is needed to sustain the body; second, 'external use,' which refers to washing robes, bowls, etc. The previous training rule was for construction purposes, limited to watering mud and grass; this one is a general discussion of any use. If a Bhikkhu, with greed, hatred, or other such emotions, or due to forgetfulness, or due to thirst, uses water containing insects, regardless of the amount, or whether he looks or does not look, whether there are insects or not, even if he thinks there are insects, without shame and without filtering, even if he drinks only a mouthful from a bottle or other container, he commits a Patita offense. Some say, 'Whenever one takes water with a bottle or other container, if it is used up, then one commits a Patita offense.' If
起心欲取，得責心惡作。已起方便，得對說惡作。」諸墮罪處類此應知，始終忘觀亦得惡作，境想六句，四犯、二非犯。有說：「于無蟲水作有蟲想，亦得墮罪。」有五種眼不應觀水：一、患瘡眼；二、睛翳眼；三、狂亂眼；四、老病眼；五、天眼。由彼天眼與人事不同故不許觀。齊幾許時應觀其水？謂六牛竹車迴轉之頃、或心凈已來觀知無蟲，設不濾漉飲亦無犯。不觀不濾，咸不合用。應知濾物有其五種：一、謂方羅；二、謂法瓶；三、君持迦；四、酌水羅；五、謂衣角。若苾芻無濾羅等，不應往余村余寺，齊三拘盧舍。若所到之處，知無闕乏，不持去者無犯，謂知彼僧祇恒有凈水。若於河井先知無蟲，若同行伴下至一人持羅而去，然共行時應問彼云：「羅共用不？或至別路、或爾回還，能與我羅獨持去不？」如其許者可共俱往；若不爾者，不應共去。若不問者，得惡作罪。若順河流齊五拘盧舍，若不流河齊三拘盧舍，雖無濾羅去亦無犯。若順河流，一度觀水無有蟲者，齊一拘盧舍，隨意飲用，然須中間無別河入。若不流水及逆流水，一度觀時，齊一尋內得用。有五種凈水：一、僧伽凈；二、別人凈；三、濾羅凈；四、涌泉凈；五、井水凈。若知彼人是持戒者，存護生命，縱不觀察，得彼水時飲用無犯。凡一觀水，
始從日出迄至明相未出已來咸隨受用。若取水時手捉濾羅久生勞倦，應用三股立拒羅系兩邊。若水駃不停蟲多悶死，應于羅中安沙、若牛糞末承之令住。若作瓦碗銅碗緣穿三孔，各安繩鎖繫在三竿，其水羅角置之碗內，下以瓫器而承其水，瓨內觀蟲必須器滿。若觀水時蟲細難見，應草莛示勿以指示。取水既訖羅置碗中，若近河池就彼傾覆，必居原陸可放井中，不得懸虛羅翻井上，令蟲悶絕、或致損生。應為放生器，作小罐子，上下各安兩鼻，系以雙繩羅覆此中。凈水澆瀝慇勤觀察，知無蟲已正沉井內，翻底拔之再三縱沒，勿令蟲在羅，須凈洗曬曝令干。若羅易壞者，應以銅鐵瓦器底安花孔，闊三四指、高兩三指，以絹或疊系之而用。若於寺中安僧伽水瓨，應在便處，並安木床、或為磚座，常須凈潔，時時應以茅草洗刷，勿令垢穢。若有臭氣于陰處曬乾，若不凈手不應輒觸。若有飲緣須將去者、或銅瓦碗、或於葉內持去。其行水人須著凈服，勿以宿觸衣裳觸其瓨器，諸小苾芻亦聽行水。若有俗家來借瓨器，應與故者不可與新；苾芻借時隨意而與。應以一房用貯器物，銅器若少應共處安。如其多者別置一庫(其放生罐，一繩亦得。承水之碗，或置羅中)。
有食家強坐學處第四十二
佛在室羅伐城給孤獨園，
【現代漢語翻譯】 現代漢語譯本 從日出時分直到黎明將至，所有人都隨之受用（水）。如果取水時用手拿著濾水器（濾羅）太久，會感到疲勞，應該用三腳架支撐濾水器，將濾水器繫在兩邊。如果水流太急，蟲子容易悶死，應該在濾水器中放置沙子或牛糞末，讓水流緩下來。可以製作瓦碗或銅碗，邊緣鉆三個孔，分別繫上繩子，固定在三根桿子上，將濾水器的角放置在碗內，下面用陶器（瓫器）來承接水，觀察陶器內是否有蟲子，必須等陶器裝滿。如果觀察水時蟲子太小難以看見，應該用草莖指示，不要用手指指示。取水完畢后，將濾水器放置在碗中，如果靠近河流或池塘，就在那裡傾倒，必須在乾燥的陸地上，可以放在井中，不得懸空在井上翻轉濾水器，以免蟲子悶死或受傷。應該製作放生器，做一個小罐子，上下各安兩個鼻，用雙繩繫住，將濾水器覆蓋在上面。用凈水澆淋，仔細觀察，確認沒有蟲子后，再沉入井內，翻轉底部拔出，再三沉沒，不要讓蟲子留在濾水器里，必須清洗乾淨，曬乾。如果濾水器容易損壞，應該用銅鐵瓦器，底部開花孔，孔寬三四指，高兩三指，用絹或布疊起來繫上使用。如果在寺廟中安置僧伽水罐（瓨），應該放在方便的地方，並安置木床或磚座，經常保持清潔，時常應該用茅草洗刷，不要讓它污穢。如果有臭氣，就在陰涼處曬乾，不乾淨的手不應該觸控。如果有飲用需求需要拿走水罐，可以用銅瓦碗，或者用樹葉包著拿走。取水的人必須穿著乾淨的衣服，不要用接觸過污穢的衣裳接觸水罐，各位小比丘也可以去取水。如果有俗家來借水罐，應該給舊的，不可以給新的；比丘借的時候隨意給。應該用一個房間來貯藏器物，銅器如果少，應該放在一起，如果多，就另外設定一個庫房（放生罐，一根繩子也可以。承水的碗，或者放在濾水器中）。 有施食者強行坐在學習場所 第四十二 佛陀在室羅伐城（梵文：Śrāvastī，古印度城市）的給孤獨園（Jetavana Anathapindika-arama，又稱祇園精舍）
【English Translation】 English version From sunrise until the first light of dawn, everyone partakes of it (water). If holding the water filter (filter cloth) for too long when fetching water causes fatigue, a tripod should be used to support the filter, securing it on both sides. If the water flows too quickly, causing insects to suffocate, sand or powdered cow dung should be placed in the filter to slow the flow. One can make earthenware or copper bowls with three holes drilled around the edge, each with a rope attached, secured to three poles. The corner of the filter should be placed inside the bowl, with a pottery vessel (瓫器) underneath to collect the water. Observe the vessel for insects, ensuring it is full. If the insects are too small to see clearly, use a grass stem to point them out, avoiding the use of fingers. After fetching water, place the filter in the bowl. If near a river or pond, empty it there, ensuring it is on dry land. It can be placed in a well, but avoid suspending and overturning the filter above the well, which could suffocate or harm the insects. A release vessel should be made, a small jar with two 'noses' on both the top and bottom, secured with double ropes, with the filter covering it. Pour clean water over it, carefully observing to ensure there are no insects before lowering it into the well. Turn it upside down, pull it out, and submerge it repeatedly, ensuring no insects remain in the filter. The filter must be thoroughly washed and dried in the sun. If the filter is easily damaged, a copper, iron, or earthenware vessel with flower-shaped holes at the bottom should be used, the holes being three or four fingers wide and two or three fingers high, with silk or folded cloth attached for use. If a Sangha water vessel (瓨) is placed in the monastery, it should be in a convenient location, with a wooden bed or brick seat provided. It must be kept clean at all times, and regularly scrubbed with thatch grass to prevent dirt accumulation. If it smells, dry it in a shaded area. Unclean hands should not touch it. If water is needed for drinking, it should be carried away in a copper or earthenware bowl, or wrapped in leaves. The person fetching water must wear clean clothes, and avoid touching the vessel with clothing that has been in contact with impurities. Junior Bhikshus are also permitted to fetch water. If a layperson comes to borrow the vessel, they should be given an old one, not a new one; Bhikshus may be given one as needed. A room should be used to store utensils. If there are few copper utensils, they should be stored together; if there are many, a separate storage room should be set up (a release jar can be secured with one rope. The bowl for collecting water can be placed in the filter). Chapter 42: Those Who Forcefully Sit in the Learning Place While Having Food The Buddha was in Jeta Grove (Jetavana Anathapindika-arama) in Śrāvastī (an ancient Indian city).
時鄔陀夷善解逆相預識人情，知彼男女欲行非法，即為女說法共相惱亂，由詣俗家事及淫煩惱，制斯學處。
「若復苾芻，知有食家強安坐者，波逸底迦。」
言知者，識彼人心欲行交會。有食家者，女是男之食、男是女之食，謂男女行交會時更相受用，故名有食。強安坐者，不問舍主自縱己心，故云強坐。此中犯者，謂彼男女各有淫心契合，此時欲行交會，苾芻染心強為說法，以妨其事令他瞋恨。在座坐時，便得墮罪。有食有食想六句同前。若天女及半稚迦等，鹹得惡作。為賊所逐避難潛形，無淫染心者無犯。
有食家強立學處第四十三
佛在室羅伐城給孤獨園，鄔陀夷苾芻前入俗舍，居門扇后自隱其身，觀行惡法，彼人知已遂便譏罵。事惱同前，制斯學處。
「若復苾芻，知有食家，在屏處強立者，波逸底迦。」
言屏處者，謂唯有二人。前隨屏露，以坐為儀；此但據屏，以立為事，乃至少時即得本罪。若有難緣，同前非犯。
與無衣外道男女食學處第四十四
佛在室羅伐城給孤獨園，時阿難陀苾芻飯食已訖，即以殘食與二無衣女人。彼之二女：一老、一少，不審觀察，老與一餅、少者與二。老母語少者言：「彼與二餅意有所求，汝宜備辦。」由外道事譏嫌待
【現代漢語翻譯】 現代漢語譯本：當時，鄔陀夷（Udayin，一位比丘的名字）善於通過觀察外貌預先了解人的心思，知道那對男女想要行非法之事，就為那女子說法，以此來擾亂他們。因為前往俗家之事以及淫慾的煩惱，佛陀制定了這條學處。
『如果又有比丘，明知有男女行淫事之家，還強行安坐其中，犯波逸提迦（Pācittika，一種罪名）。』
『明知』是指了解他們內心想要交合。『有食家』是指女子是男子的食物，男子是女子的食物，意思是男女行交合之事時互相受用，所以稱為『有食』。『強安坐』是指不問主人，放縱自己的心意，所以說是『強坐』。這裡所說的犯戒，是指那對男女各自有淫慾之心，情投意合，此時想要行交合之事，比丘以染污之心強行為他們說法，妨礙他們的事，使他們嗔恨。只要在座位上坐下，就犯了墮罪。『有食有食想』等六句與前面相同。如果是天女以及半稚迦（Pāñcika，夜叉神）等情況，都犯惡作罪。因為躲避賊人追趕而藏匿身形，沒有淫染之心的，不犯戒。
有食家強立學處第四十三
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）中，鄔陀夷（Udayin）比丘先進入俗家，躲在門扇後面隱藏自己的身形，觀看他們行惡法。那人知道后就譏諷謾罵。因為這件事帶來的煩惱與之前相同，所以佛陀制定了這條學處。
『如果又有比丘，明知有男女行淫事之家，在隱蔽之處強行站立，犯波逸提迦（Pācittika，一種罪名）。』
『隱蔽之處』是指只有兩個人的地方。前面是隨處可見的隱蔽之處，以坐為行為方式；這裡只是根據隱蔽之處，以站立為行為方式，哪怕只是很短的時間，就犯了根本罪。如果有困難的因緣，與前面所說的情況一樣，不犯戒。
與無衣外道男女食學處第四十四
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）中，當時阿難陀（Ānanda）比丘吃完飯後，就把剩下的食物給了兩個沒有穿衣服的女人。這兩個女人：一個年老，一個年輕，阿難陀（Ānanda）沒有仔細觀察，給年老的女人一個餅，給年輕的女人兩個餅。老婦人對年輕的女人說：『他給你兩個餅，一定有所圖謀，你應該做好準備。』因為這件事，外道們譏嫌等待。
【English Translation】 English version: At that time, Udayin (Udayin, the name of a Bhikkhu), who was skilled at discerning people's intentions by observing their appearances, knew that the couple intended to engage in unlawful acts. He then preached the Dharma to the woman, thereby disturbing them. Because of the matter of going to laypeople's homes and the troubles of lust, the Buddha established this precept.
'If again, a Bhikkhu, knowing there is a house where people are engaging in sexual activity, forcefully sits down there, it is a Pācittika (Pācittika, a type of offense).'
'Knowing' means understanding that they intend to engage in intercourse. 'A house where there is food' means the woman is the man's food, and the man is the woman's food, meaning that when a man and woman engage in intercourse, they mutually enjoy each other, hence it is called 'having food'. 'Forcefully sitting down' means not asking the host and indulging one's own mind, hence it is called 'forcefully sitting'. The offense here refers to the situation where the man and woman each have lustful intentions and are in agreement. At this time, when they intend to engage in intercourse, the Bhikkhu, with a defiled mind, forcefully preaches the Dharma to them, obstructing their affair and causing them to be angry. As soon as he sits down, he commits an offense. The six phrases 'having food, thinking of having food,' etc., are the same as before. If it involves celestial women or Pañcika (Pāñcika, a Yaksha deity), etc., they all commit an offense of wrong-doing. If one is hiding to escape from thieves, without any lustful intention, there is no offense.
The Forty-third Precept: Forcefully Standing in a House Where There is Food
The Buddha was in Śrāvastī (Śrāvastī) at the Jetavana (Jetavana) monastery. The Bhikkhu Udayin (Udayin) first entered a layperson's home, hiding himself behind the door, observing them engaging in evil deeds. When that person found out, they ridiculed and scolded him. Because the trouble caused by this matter is the same as before, the Buddha established this precept.
'If again, a Bhikkhu, knowing there is a house where people are engaging in sexual activity, forcefully stands in a secluded place, it is a Pācittika (Pācittika, a type of offense).'
'A secluded place' means a place where there are only two people. The previous one referred to a secluded place that is easily visible, with sitting as the mode of behavior; this one only refers to a secluded place, with standing as the mode of behavior. Even if it is only for a short time, one commits the fundamental offense. If there is a difficult circumstance, as mentioned before, there is no offense.
The Forty-fourth Precept: Giving Food to Naked Ascetics, Men and Women
The Buddha was in Śrāvastī (Śrāvastī) at the Jetavana (Jetavana) monastery. At that time, the Bhikkhu Ānanda (Ānanda), after finishing his meal, gave the leftover food to two naked women. Of these two women, one was old and one was young. Ānanda (Ānanda) did not observe carefully, giving one cake to the old woman and two cakes to the young woman. The old woman said to the young woman: 'He gave you two cakes, he must have some ulterior motive, you should be prepared.' Because of this matter, the non-Buddhists criticized and waited.
緣煩惱，制斯學處。
「若復苾芻，自手授與無衣外道，及餘外道男女食者，波逸底迦。」
言無衣者，謂露形外道。言及餘外道者，總收余類。自手與者，謂親自手決心施與。此中犯者，謂是露形等外道男女。受者現前，苾芻授與、或墮手內、或落器中者，波逸底迦。若未墮時，得惡作罪，由自手與彼生憍慢無羞慚故。若不現前、或時棄地，先出其分、後方食者，鹹得惡作。境想六句如上應知。若宗親、若病苦，與時無犯。若欲出家與其共住，如廣文說。
觀軍學處第四十五
佛在室羅伐城給孤獨園，時勝光王嚴整軍旅，將欲征討。時六眾苾芻輒往觀察。由觀軍事不寂靜煩惱，制斯學處。
「若復苾芻，往觀整裝軍者，波逸底迦。」
言整裝軍者，欲將戰鬥。軍有四種：謂象、馬、車、步。此中犯者，去寺不遠有大軍眾，嚴整師旅欲挍兵旗，苾芻往觀。假使不挍為挍而觀，初見之時，便得墮罪。設方便時，得多惡作。若觀天龍、阿蘇羅等軍，亦得惡作。乃至故心觀鶉等鬥，並惡作罪，境想同前。不犯者，若賊軍欲至，須往觀望知其遠近；若乞食遇見、若軍營近路、若軍來寺中、若有難緣，縱觀無犯。
軍中過二宿學處第四十六
佛在室羅伐城給孤獨園，時勝光王
【現代漢語翻譯】 現代漢語譯本 因（苾芻）觀看軍事而生煩惱，因此制定這條戒律。
『如果又有比丘，親手將食物給予無衣外道（Nigantha，裸形外道）以及其他外道的男女，犯波逸提迦（Pācittiya，一種罪名）。』
所說的『無衣者』，是指裸形外道。所說的『以及其他外道』，是總括其餘各類外道。『自手與者』，是指親自用手，下決心施與。這裡所說的犯戒者，是指裸形等外道的男女。受者在眼前，比丘授與食物，或者食物掉在（外道）手中，或者掉在（外道）的缽中，犯波逸提迦。如果食物還未掉落時，得惡作罪（Dukkata，一種輕罪），因為用自己的手給予他們，使他們生起驕慢和無慚愧心。如果（受者）不在眼前，或者（比丘）將食物丟棄在地上，先取出自己應得的部分，然後才給他們食物，都得惡作罪。對像和想法的六句分類，應該像前面所說的那樣理解。如果是宗親，或者有病苦，給予食物時沒有罪。如果想要（讓外道）出家，與他們共同居住，就像廣律中所說的那樣。
觀軍學處第四十五
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）中，當時勝光王（Prasenajit）整頓軍隊，將要出征討伐。當時六群比丘（Chabbaggiya）經常前去觀看。因為觀看軍事，內心不能寂靜而生煩惱，因此制定這條戒律。
『如果又有比丘，前去觀看整裝待發的軍隊，犯波逸提迦。』
所說的『整裝軍者』，是指將要戰鬥的軍隊。軍隊有四種：即像兵、馬兵、車兵、步兵。這裡所說的犯戒者，是指距離寺院不遠的地方有大批軍隊，整頓軍隊準備校閱兵旗，比丘前去觀看。即使沒有校閱，因為抱著校閱的想法而觀看，初次看見的時候，就犯墮罪。如果設定方便（以便觀看），會得到更多的惡作罪。如果觀看天龍（Deva-Nāga）、阿修羅（Asura）等軍隊，也得惡作罪。乃至故意觀看鵪鶉等動物相鬥，也犯惡作罪，對像和想法與前面相同。沒有犯戒的情況是，如果有盜賊的軍隊將要來臨，需要前去觀看，瞭解他們的遠近；如果是乞食時遇見（軍隊）、如果軍隊的營地靠近道路、如果軍隊來到寺院中、如果有什麼危難的因緣，即使觀看也沒有罪。
軍中過二宿學處第四十六
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）中，當時勝光王（Prasenajit）
【English Translation】 English version Due to the vexation arising from observing military affairs, this precept was established.
'If any Bhikkhu personally gives food to a naked ascetic (Nigantha, a naked ascetic) or other heretical men and women, it is a Pācittiya (an offense).'
The term 'naked' refers to naked ascetics. The term 'other heretics' encompasses all other categories. 'Personally gives' means personally and resolutely giving with one's own hand. The offender here refers to the naked ascetic men and women. If the recipient is present, and the Bhikkhu gives the food, or the food falls into their hand, or falls into their bowl, it is a Pācittiya. If it has not yet fallen, it is an offense of Dukkata (a minor offense), because giving it with one's own hand causes them to become arrogant and shameless. If the recipient is not present, or if the Bhikkhu throws the food on the ground, taking out their own portion first before giving it to them, all result in an offense of Dukkata. The six categories of object and thought should be understood as described earlier. If they are relatives or suffering from illness, there is no offense in giving food. If one wants them to ordain and live together, it is as described in the extensive Vinaya.
The Forty-Fifth Training Rule on Watching the Army
The Buddha was in the Jeta Grove (Jetavana) in Śrāvastī, when King Prasenajit (Prasenajit) was preparing his troops for a campaign. At that time, the group-of-six Bhikkhus (Chabbaggiya) frequently went to observe. Because observing military affairs caused disturbance and vexation, this training rule was established.
'If any Bhikkhu goes to watch an army being arrayed, it is a Pācittiya.'
The term 'army being arrayed' refers to an army preparing for battle. There are four types of armies: elephants, horses, chariots, and infantry. The offender here refers to a Bhikkhu who goes to watch a large army near the monastery being arrayed and preparing to inspect their banners. Even if they are not inspecting, but one watches with the intention of inspecting, the offense is incurred upon first seeing it. If one makes an effort to watch, one incurs multiple offenses of Dukkata. If one watches the armies of Deva-Nāgas (Deva-Nāga), Asuras (Asura), etc., one also incurs an offense of Dukkata. Even intentionally watching quails or other animals fighting incurs an offense of Dukkata; the object and thought are the same as before. There is no offense if enemy troops are approaching and one needs to observe to know their distance; if one encounters them while begging for food; if the army camp is near the road; if the army comes to the monastery; or if there is a difficult situation, there is no offense even if one watches.
The Forty-Sixth Training Rule on Staying More Than Two Nights in an Army Camp
The Buddha was in the Jeta Grove (Jetavana) in Śrāvastī, when King Prasenajit (Prasenajit)
敕命軍旅，六眾見已遂久停留。事惱同前，制斯學處。
「若復苾芻，有因緣往軍中，應齊二夜。若過宿者，波逸底迦。」
此中犯者，相去不遠，有整兵軍，苾芻有緣受請詣彼、或有衣利引起貪心。而彼軍營或整不整，作整兵心停留觀察，至第三夜明相出時，便得墮罪。設方便時，亦多惡作。不犯者，若為王等之所拘礙，若余難事者無犯。
動亂兵軍學處第四十七
佛在室羅伐城給孤獨園，時六眾苾芻詣整兵軍所，動亂兵戈象馬逃奔，令軍懾怖。事惱同前，制斯學處。
「若復苾芻，在軍中經二宿，觀整裝軍、見先旗兵、若看佈陣者，波逸底迦。」
言整裝軍者，謂是裝束臨將戰時。言先旗者，四種旗中見先引者。何謂四旗？一、師子旗；二、大牛旗；三、鯨魚旗；四、金翅鳥旗。兵者，四種兵中見首出者。言佈陣者，陣有四種：一、槊刀勢；二、車轅勢；三、半月勢；四、鵬翼勢。言散兵者，除前所引余雜兵戎。此中犯者，觀已整軍，即得墮罪。若未整軍，得惡作罪。若觀整軍乃至散兵者，俱得墮罪。余並同前，難緣非犯。
打苾芻學處第四十八
佛在室羅伐城給孤獨園，時鄔陀夷因十七眾不隨其命，遂便打之。由結伴事不忍煩惱，制斯學處。
「若復
【現代漢語翻譯】 現代漢語譯本： 佛陀敕令軍隊駐紮，六群比丘（Chabbaggiya Bhikkhus，六個一夥的比丘）看到后便長時間停留。事情的煩惱與之前類似，因此制定了這個學處（Sikkha，戒條）。 『如果又有比丘，因為某種因緣前往軍隊中，應該只停留兩個晚上。如果超過這個時間，就犯波逸提迦（Pācittiya，一種輕罪）。』 在此戒中，如果比丘離整頓軍隊的地方不遠，因為某種因緣接受邀請前往那裡，或者因為衣物利益而生起貪心。無論軍隊是否正在整頓，他都以整頓軍隊的心態停留觀察，直到第三個夜晚的黎明到來時，就犯了墮罪。如果設法逗留，也會增加惡作（Dukkata，一種更輕的罪）。不犯的情況是，如果被國王等人拘禁，或者遇到其他困難，則不犯。 動亂兵軍學處第四十七 佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Jetavana，祇園精舍）中，當時六群比丘前往整頓軍隊的地方，擾亂了兵器、戰象和戰馬，使軍隊感到恐懼。事情的煩惱與之前類似，因此制定了這個學處。 『如果又有比丘，在軍隊中停留兩個晚上，觀看整裝待發的軍隊、觀看先導旗幟的士兵、或者觀看軍隊佈陣，就犯波逸提迦。』 所說的『整裝軍』，是指正在裝束準備戰鬥的軍隊。所說的『先旗』，是指在四種旗幟中看到最先引導的旗幟。什麼是四種旗幟？一、獅子旗；二、大牛旗；三、鯨魚旗；四、金翅鳥旗（Garuda，一種神鳥）。兵，是指在四種士兵中看到最先出現的士兵。所說的『佈陣』，陣勢有四種：一、槊刀勢；二、車轅勢；三、半月勢；四、鵬翼勢。所說的『散兵』，是指除了前面所說的以外的其他雜兵。在此戒中，觀看已經整頓好的軍隊，立即犯墮罪。如果觀看尚未整頓好的軍隊，犯惡作罪。如果觀看整頓好的軍隊，乃至觀看散兵，都犯墮罪。其餘情況與之前相同，遇到困難的情況不犯。 打比丘學處第四十八 佛陀在室羅伐城的給孤獨園中，當時鄔陀夷（Udayin，人名）因為十七個比丘不聽從他的命令，就打了他們。因為結伴的事情無法忍受煩惱，因此制定了這個學處。 『如果又有'
【English Translation】 English version: The Buddha commanded the army to encamp, and the Chabbaggiya Bhikkhus (group of six monks) saw this and stayed for a long time. The trouble was similar to before, so this training rule (Sikkha, precept) was established. 'If again, a bhikkhu, having a reason to go to the army, should stay only two nights. If he stays longer than that, it is a Pācittiya (an offense requiring confession).' In this rule, if a bhikkhu is not far from the place where the army is being prepared, and he goes there because of some reason, having been invited, or because of greed arising from the benefit of robes. Whether the army is being prepared or not, he stays and observes with the intention of the army being prepared, and when the dawn of the third night arrives, he commits an offense. If he contrives to stay, he also incurs many Dukkata (an offense of wrong doing). There is no offense if he is detained by the king or others, or if he encounters other difficulties. The Forty-seventh Training Rule on Disturbing the Army The Buddha was in the Jeta Grove (Jetavana, monastery) in Śrāvastī (ancient Indian city), when the Chabbaggiya Bhikkhus went to the place where the army was being prepared, disturbing the weapons, war elephants, and war horses, causing fear to the army. The trouble was similar to before, so this training rule was established. 'If again, a bhikkhu, staying in the army for two nights, observes the army being prepared, sees the soldiers with the leading flags, or watches the army being arrayed, it is a Pācittiya.' The 'army being prepared' refers to the army being equipped and ready to fight. The 'leading flags' refers to seeing the flag that leads first among the four types of flags. What are the four types of flags? One, the lion flag; two, the great bull flag; three, the whale flag; four, the Garuda (mythical bird) flag. The 'soldiers' refers to seeing the soldier who appears first among the four types of soldiers. The 'arrayed' refers to the four types of formations: one, the spear and sword formation; two, the chariot wheel formation; three, the half-moon formation; four, the Garuda wing formation. The 'scattered soldiers' refers to the other miscellaneous soldiers besides those mentioned before. In this rule, observing an army that has already been prepared immediately incurs an offense. Observing an army that has not yet been prepared incurs an offense of wrong doing. Observing an army being prepared, even observing scattered soldiers, incurs an offense. The remaining situations are the same as before, and there is no offense in situations of difficulty. The Forty-eighth Training Rule on Striking a Bhikkhu The Buddha was in the Jeta Grove in Śrāvastī, when Udayin (personal name) struck seventeen bhikkhus because they did not obey his orders. Because of the trouble of associating together, being unable to endure annoyance, this training rule was established. 'If again, a'
苾芻，瞋恚故不喜打苾芻者，波逸底迦。」
言打者，若手指彈、若腳指蹴、若磚瓦等、若以草莛打著他者，隨其所有手指多少，及以芥子草莛數量，還得爾許波逸底迦。若不著者，亦得爾許惡作之罪。若殺心而打，得窣吐羅。言苾芻者，若持戒、若破戒，有苾芻相起苾芻想、或復生疑，皆得墮罪。若非苾芻作苾芻想疑，或於柱壁、或於餘事作掉亂心而打拍者，鹹得惡作。無犯者，不以瞋心、為利益事。
以手擬苾芻學處第四十九
緣與前同，以手擬為異，制斯學處。
「若復苾芻，瞋恚故不喜，擬手向苾芻者，波逸底迦。」
謂作打心而擬其手，初舉手時，便得本罪。若一舉手向多苾芻，隨其多少準人得罪。若與苾芻相瞋恨時，應往詣彼求其懺摩，不應瞋心未歇往求辭謝。彼亦不得同師子行，為堅硬心不相容恕。若不肯忍，應遣智人方便和解，速令諍息。小者到彼瞋苾芻邊，至勢分時即應禮拜，彼應云：「無病。」若見苾芻斗諍之時，無朋黨心而為揮解。俗人斗處不應往看，恐引為證故。如上所說不順行者，鹹得惡作。
覆藏他粗罪學處第五十
佛在室羅伐城給孤獨園，時鄔波難陀犯僧伽伐尸沙罪。有達摩苾芻見，恐其外說遂作是言：「爾親教師我先知犯，遏惡揚善，
【現代漢語翻譯】 現代漢語譯本： 比丘，因為嗔恚而不喜歡打比丘的人，犯波逸提迦罪（Pācittiya，一種輕罪）。 所說的『打』，如果是用手指彈、用腳趾踢、用磚瓦等物、或者用草莖打到對方，根據手指的多少，以及芥子草莖的數量，就要判處相應的波逸提迦罪。如果沒有打到，也判處相應的惡作罪（Dukkata，一種更輕的罪）。如果懷著殺心去打，則犯窣吐羅罪（Sthullaccaya，一種較重的罪）。所說的『比丘』，無論是持戒的比丘還是破戒的比丘，只要有比丘的形象，產生比丘的想法，或者對此產生懷疑，都會因此而墮罪。如果對像不是比丘，卻誤以為是比丘，或者對著柱子墻壁等物，因為心緒煩亂而拍打，都犯惡作罪。沒有犯戒的情況是，不是因為嗔恨心，而是爲了利益他人。 以手比劃比丘學處第四十九 起因與之前相同，只是以手比劃為不同之處，因此制定此學處。 『如果比丘因為嗔恚而不喜歡，用手比劃指向比丘，犯波逸提迦罪。』 意思是說，懷著打人的心思而比劃手勢，剛一舉手，就犯了本罪。如果一次舉手指向多個比丘，根據人數多少判處相應的罪行。如果與比丘之間產生嗔恨，應該去向對方請求懺悔，不應該在嗔恨未消的情況下前去道歉。對方也不應該像獅子一樣，心懷堅硬而不肯原諒。如果不肯忍讓，應該派遣有智慧的人從中調解，儘快平息爭端。年幼的比丘到心懷嗔恨的比丘身邊，在適當的時候就應該禮拜，對方應該回答：『無病。』如果看到比丘之間發生爭鬥，不要有偏袒之心，而是進行勸解。不應該去看世俗之人爭鬥的場面，以免被牽連作證。如上所說，不按這些規定行事的，都犯惡作罪。 覆藏他人粗罪學處第五十 佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana），當時鄔波難陀（Upananda）犯了僧伽伐尸沙罪（Sanghavasesa，一種僅次於波羅夷的重罪）。有達摩比丘（Dharma Bhikkhu）看到，擔心他向外宣揚，於是說：『你的親教師我早就知道他犯戒了，應該遏制惡行，宣揚善事。』
【English Translation】 English version: 'Bhikkhus, whoever, out of anger and displeasure, strikes a bhikkhu, commits a Pācittiya.' (Pācittiya: An offense entailing expiation) 'Striking' means if one flicks with a finger, kicks with a toe, uses bricks or tiles, or strikes another with a blade of grass, according to the number of fingers and the number of mustard seeds or blades of grass, one incurs that many Pācittiyas. If one does not hit, one also incurs that many offenses of Dukkata. (Dukkata: An offense of wrong-doing) If one strikes with the intention to kill, one incurs a Sthullaccaya. (Sthullaccaya: A grave offense) 'Bhikkhu' means whether one is virtuous or immoral, if there is the appearance of a bhikkhu, the thought of a bhikkhu arises, or doubt arises, one falls into offense. If one mistakes a non-bhikkhu for a bhikkhu, or strikes a pillar or wall out of mental distraction, one incurs an offense of Dukkata. There is no offense if it is not out of anger, but for the sake of benefit. The Forty-Ninth Training Rule: Pointing a Hand at a Bhikkhu The cause is the same as before, the difference being pointing a hand, hence this training rule is established. 'Whoever, out of anger and displeasure, points a hand at a bhikkhu, commits a Pācittiya.' This means having the intention to strike and pointing the hand. The moment the hand is raised, the original offense is committed. If one raises a hand at many bhikkhus, one incurs offenses according to the number of people. If there is anger between bhikkhus, one should go to the other and ask for forgiveness. One should not go to apologize while the anger has not subsided. The other should not act like a lion, being hard-hearted and unforgiving. If one is unwilling to be patient, one should send a wise person to mediate and quickly resolve the dispute. A junior bhikkhu should go to the bhikkhu who is angry, and when the opportunity arises, should bow down. The other should say, 'May you be without illness.' If one sees bhikkhus fighting, one should not take sides but should try to resolve the conflict. One should not go to watch laypeople fighting, lest one be called as a witness. Those who do not act according to the above are all guilty of Dukkata. The Fiftieth Training Rule: Concealing Another's Gross Offense The Buddha was at Jetavana in Śrāvastī. At that time, Upananda committed a Sanghavasesa offense. (Sanghavasesa: A formal meeting of the Sangha) A Dharma Bhikkhu saw it and, fearing that he would reveal it, said, 'I knew your preceptor had committed an offense, one should suppress evil and promote good.'
曾不語人。汝見我非，理應藏覆。」達摩聞已，向諸苾芻說，其事同前。覆藏煩惱，制斯學處。
「若復苾芻，知他苾芻有粗惡罪覆藏者，波逸底迦。」
知者，謂自見知、或因他說。言苾芻者，若持戒、若破戒、有苾芻相，皆曰苾芻。言粗罪者，謂初二部及此方便。覆藏即是掩覆其過。此中犯者，若見聞作覆藏心，至明相出，便得墮罪。自余諸犯覆皆惡作。破戒人邊設令發露，不成發露，境想準知。無犯者，若說他時令自不安，若命梵難、若破僧因緣，為護此故，覆皆無犯。
第六攝頌曰：
伴惱觸火浴， 同眠法非障， 未舍求寂染， 收寶極炎時。
共至俗家不與食學處第五十一
佛在室羅伐城，時鄔波難陀與達摩苾芻先有嫌惡，便以美言誘說，將至俗家，遂不與食，令彼饑乏，其事同前。由不忍煩惱，制斯學處。
「若復苾芻，語余苾芻，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。」
言俗家者，謂婆羅門及餘俗家。言令得飽滿者，意欲不與飲食令受飢餓。此中犯者，有苾芻相作苾芻想，為惱亂心，他領解
【現代漢語翻譯】 現代漢語譯本 『我從未與人談論此事。你認為我做錯了，理應替我隱瞞。』達摩（Dharma，佛法）聽后，向眾比丘（Bhiksu，出家受具足戒的男性佛教徒）講述此事，情況與之前相同。爲了掩蓋煩惱，制定了這條學處。
『如果再有比丘（Bhiksu），知道其他比丘（Bhiksu）有粗惡罪行而加以隱瞞，犯波逸提迦（Payantika，一種罪名）。』
『知』，指自己親眼所見或通過他人告知。『比丘（Bhiksu）』，指無論持戒或破戒，只要具有比丘（Bhiksu）的相貌，都稱為比丘（Bhiksu）。『粗罪』，指最初的兩個部分以及與此相關的方便之罪。『覆藏』，就是掩蓋其過錯。此中犯戒的情況是，如果見到或聽到罪行發生，心懷覆藏之意，直到天亮，便會墮入罪過。其餘各種犯戒行為的覆藏都屬於惡作罪。對於破戒之人，即使向其坦白，也不算作發露懺悔，判斷標準與之前相同。無罪的情況是，如果說出此事會讓他人感到不安，或者涉及梵難（Brahman，婆羅門）的困難，或者可能導致僧團分裂，爲了保護這些情況，隱瞞罪行則無罪。
第六攝頌說：
伴侶、惱怒、觸碰、火、沐浴，一同睡眠、佛法、非時、障礙，未捨棄、求寂、染污，收取財寶、極熱之時。
共至俗家不與食學處第五十一
佛陀在室羅伐城（Sravasti，古印度城市）時，鄔波難陀（Upananda，人名）與達摩（Dharma）比丘（Bhiksu）先前有嫌隙，便用好話引誘，將他帶到俗家，卻不給他食物，使他飢餓，情況與之前相同。由於無法忍受煩惱，制定了這條學處。
『如果再有比丘（Bhiksu），對其他比丘（Bhiksu）說：『具壽（Ayushman，對年長比丘的尊稱）！我與你一同前往俗家，會給你美好的飲食，讓你吃飽。』那位比丘（Bhiksu）到了俗家后，卻不給他食物，並說：『具壽（Ayushman）！你走吧，我不喜歡與你一同坐著說話，我喜歡獨自坐著獨自說話。』說這些話時，如果想要使對方惱怒，犯波逸提迦（Payantika）。』
『俗家』，指婆羅門（Brahman）以及其他俗人的家。『令得飽滿』，意圖是不給飲食，使對方遭受飢餓。此中犯戒的情況是，具有比丘（Bhiksu）的相貌，並被認為是比丘（Bhiksu），爲了惱亂對方的心，對方理解了此意。
【English Translation】 English version 『I have never spoken of this to anyone. If you think I am wrong, you should conceal it for me.』 Having heard this, Dharma (Dharma, the teachings of the Buddha) told the Bhiksus (Bhiksu, a Buddhist monk) about the matter, as before. Because of concealing afflictions, this precept was established.
『If again a Bhiksu (Bhiksu), knowing that another Bhiksu (Bhiksu) has a coarse offense, conceals it, it is a Payantika (Payantika, a type of offense).』
『Knowing』 means knowing by oneself or through others. 『Bhiksus (Bhiksu)』 refers to whether they uphold the precepts or break them, as long as they have the appearance of a Bhiksu (Bhiksu), they are called Bhiksus (Bhiksu). 『Coarse offense』 refers to the first two parts and the expedient means related to them. 『Concealing』 is to cover up the fault. In this case, the offense occurs if one sees or hears the offense being committed, and with the intention of concealing it, until the dawn breaks, one incurs the offense. Concealing other offenses is considered a Dukata offense. Even if one confesses to a person who has broken the precepts, it is not considered a confession, the criteria for judgment are the same as before. There is no offense if speaking about it would make others uneasy, or if it involves difficulties for Brahmans (Brahman), or if it could cause division in the Sangha, for the sake of protecting these situations, concealing the offense is not an offense.
The sixth summary verse says:
Companion, annoyance, touch, fire, bathing, sleeping together, Dharma, unseasonable, obstruction, not abandoning, seeking solitude, defilement, collecting treasures, extremely hot time.
The fifty-first precept: Going to a layperson's house together but not giving food.
When the Buddha was in Sravasti (Sravasti, an ancient Indian city), Upananda (Upananda, a personal name) had a previous grudge against Dharma (Dharma) Bhiksu (Bhiksu), so he enticed him with kind words, took him to a layperson's house, but did not give him food, causing him to be hungry, the situation is the same as before. Because of not being able to endure afflictions, this precept was established.
『If again a Bhiksu (Bhiksu) says to another Bhiksu (Bhiksu), saying: 『Ayushman (Ayushman, an honorific title for elder Bhiksus)! I will go with you to a layperson's house, and I will give you fine food and drink, so that you may be full.』 That Bhiksu (Bhiksu), having arrived at the layperson's house, does not give him food, and says: 『Ayushman (Ayushman)! You go, I do not enjoy sitting and talking with you, I enjoy sitting and talking alone.』 When saying these words, if the intention is to cause annoyance, it is a Payantika (Payantika).』
『Layperson's house』 refers to the house of a Brahman (Brahman) or other laypersons. 『So that you may be full』 means the intention is not to give food, causing the other person to suffer hunger. In this case, the offense occurs if one has the appearance of a Bhiksu (Bhiksu), and is considered a Bhiksu (Bhiksu), with the intention of disturbing the other person's mind, and the other person understands this intention.
時，便得墮罪。若惱授學人及以餘人，得惡作罪。若在尼寺、若天廟處、若外道家而惱亂者，皆惡作罪。若隨醫教為病令斷食者，無犯。
觸火學處第五十二
佛在王舍城，因火燒樹熏出黑蛇，諸苾芻見皆悉馳走、或以火頭而遙打擲。因用火事不寂靜煩惱，制斯學處。
「若復苾芻，無病為身，若自然火、若教他然者，波逸底迦。」
言無病者，若有病緣觸亦非犯。言為身者，非為他也。言自然者，若吹令發焰、若翻轉火薪。若教他然者，謂令他然火。若為戲謔掉弄火頭、若作半月像、若作車輪形，凡諸觸火不在時中，若然若滅、若忘念、若掉舉、若氣吹、若投薪、若動柴炭，才動轉時皆得墮罪。若不解方言人、若遣書等、若現身相使然火時，鹹得惡作。若翻覆糠䴬火、或可於中燒餅而食。雖在時內無心守持、若發毛爪骨洟唾血等置火中者，鹹得惡作。無犯者，謂在時中作心守持。言時者，謂為三寶、鄔波馱耶、阿遮利耶、若為諸餘同凈行者，所有事業、或時為己熏缽染衣熟諸飲食、或寒或病所有營為，作心守持，乃至事訖中間忘念，觸時無犯。言守持心者，若欲觸火應心念云：「我今為作如是事故須觸此火。」及為同梵行者。若欲滅時，應云：「為無事故須滅。」若觸師子等得惡作罪。作
【現代漢語翻譯】 現代漢語譯本： 這時，便會犯墮罪（Pattaniya，一種較輕的罪過）。如果惱亂授學的學人以及其他人，會犯惡作罪（Dukkata，一種輕微的過失）。如果在尼寺、天廟或者外道家惱亂他人，都犯惡作罪。如果遵從醫生的教導，爲了治病而斷食，則不犯戒。
觸火學處第五十二
佛陀在王舍城時，因為火燒樹木，熏出黑蛇，眾比丘看見都四處逃跑，或者用火頭遠遠地投擲。因為使用火不寂靜而生煩惱，所以制定了這個學處。
『如果比丘沒有生病，爲了自身的原因，無論是自然火，還是教他人點燃火，都犯波逸提迦（Pattaniya，一種較輕的罪過）。』
所說的『沒有生病』，如果因為生病的緣故接觸火，就不算犯戒。所說的『爲了自身』，不是爲了他人。所說的『自然火』，如果吹氣使火燃燒，或者翻轉火柴。所說的『教他人點燃』，是指讓別人點火。如果爲了戲耍玩弄火頭，或者做成半月形，或者做成車輪形，凡是接觸火不在適當的時候，無論是點燃還是熄滅，無論是忘記、散亂，還是吹氣、投柴、移動柴炭，只要一動，就犯墮罪。如果不理解當地語言的人，或者發送書信等，或者現出身相使人點火時，都犯惡作罪。如果翻倒糠秕火，或者可以在其中烤餅食用。即使在適當的時候，沒有用心守護，如果將頭髮、指甲、骨頭、鼻涕、唾液、血等放入火中，都犯惡作罪。不犯戒的情況是，在適當的時候用心守護。所說的『適當的時候』，是指爲了三寶（佛、法、僧）、鄔波馱耶（Upadhyaya，親教師）、阿遮利耶（Acariya，軌範師），或者爲了其他同修凈行的人，所有的事情，或者有時爲了自己熏缽、染衣、煮熟食物，或者因為寒冷或疾病而有所作為，用心守護，乃至事情完畢中間忘記，接觸火時都不犯戒。所說的『守護心』，如果想要接觸火，應該心裡想：『我現在爲了做這樣的事情，需要接觸這火。』以及爲了同梵行者。如果想要熄滅火，應該說：『爲了沒有事故，需要熄滅。』如果接觸師子等，得惡作罪。作
【English Translation】 English version: At that time, one incurs a Pattaniya (a minor offense). If one disturbs a student or other people, one incurs a Dukkata (a minor offense). If one disturbs others in a nunnery, a temple, or a heretical home, one incurs a Dukkata. If one follows a doctor's instructions to fast for illness, there is no offense.
The Fifty-second Training Rule on Touching Fire
The Buddha was in Rajagriha (Wangshecheng), when a fire burned a tree and smoked out a black snake. The Bhikkhus (Bichu) saw it and ran away, or threw firebrands at it from a distance. Because the use of fire was not peaceful and caused annoyance, this training rule was established.
'If a Bhikkhu, without illness, for his own sake, either with natural fire or by instructing another to light it, commits a Pattaniya.'
The term 'without illness' means that if one touches fire due to illness, it is not an offense. The term 'for his own sake' means not for others. The term 'natural fire' means if one blows on it to make it flame, or turns over the firewood. The term 'instructing another to light it' means telling another to light the fire. If one plays with the fire, making a half-moon shape or a wheel shape, any touching of fire at an inappropriate time, whether lighting or extinguishing, whether through forgetfulness, distraction, blowing air, throwing firewood, or moving charcoal, incurs an offense as soon as it is moved. If someone who does not understand the local language, or sends a letter, or shows a sign to make someone light a fire, all incur a Dukkata. If one overturns chaff fire, or can bake cakes in it and eat them. Even if it is within the appropriate time, without mindful guarding, if one puts hair, nails, bones, snot, saliva, blood, etc., into the fire, all incur a Dukkata. There is no offense if one is mindfully guarding during the appropriate time. The term 'appropriate time' refers to all activities for the Triple Gem (Sanbao, Buddha, Dharma, Sangha), Upadhyaya (Upadhyaya, preceptor), Acariya (Acariya, teacher), or for other fellow practitioners, or sometimes for oneself to smoke a bowl, dye clothes, cook food, or because of cold or illness, mindfully guarding, even if one forgets in the middle of the activity, there is no offense when touching the fire. The term 'guarding mind' means that if one wants to touch the fire, one should think: 'I need to touch this fire now to do such and such a thing.' And for fellow Brahmacharis (Fanxingzhe). If one wants to extinguish the fire, one should say: 'I need to extinguish it to prevent accidents.' If one touches a lion, etc., one incurs a Dukkata. Make
觸火想有其六句，后二無犯。若放野火，得窣吐羅罪。亦不應于石炭地上輒爾然火，應將磚石厚布方燒。若於廊廡及寺中庭然火之時，勿令熏屋，待煙盡已方持入屋。若營作人所須之木，不應輒燒。若輕損時，得惡作罪。為翻火聚應作鐵鍤，夜誦經時應炳燈燭，所須燈樹應作一重。若是僧物，聽作多重。◎
根本薩婆多部律攝卷第十一 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第十二
尊者勝友集
三藏法師義凈奉 制譯
◎與欲已更遮學處第五十三
爾時薄伽梵在室羅伐城給孤獨園，時鄔波難陀，大眾為作舍置羯磨。難陀知已向余苾芻作如是言：「我先與欲是不善與。」由與欲事不忍煩惱，制斯學處。
「若復苾芻，與他欲已后便悔，言：『還我欲來不與汝。』者，波逸底迦。」
言與欲已者，謂僧伽有如法事，先情許已。后便悔者，謂先與欲後起悔心。言還我來者，此出遮詞：「誰知汝等取我欲去，反於我等作不饒益。」此戒與前毀破學處有差別者，前望羯磨事已先知；此據不知，但遮其欲。此中犯者，已與他欲後生悔恨，煩惱既生心無慚恥，于所對境作苾芻想，言告彼時，便得墮罪。
與未近圓人同室宿過
【現代漢語翻譯】 現代漢語譯本：
觸火方面有六種情況會構成犯罪，但后兩種情況不算違犯。如果放野火，會犯下窣吐羅罪（Sthula，粗罪）。也不應該在煤炭地上隨意點火，應該用磚石或厚布墊著再燒。如果在廊廡或寺廟庭院裡點火時，不要讓煙燻到屋頂，等煙散盡后再拿進屋裡。如果爲了營建工程需要木材，不應該隨意焚燒。如果輕微損壞，會犯下惡作罪（Dushkrta，輕罪）。爲了翻動火堆，應該製作鐵鍬。晚上誦經時應該點亮燈燭，所需的燈樹應該做成單層的。如果是僧眾的物品，可以做成多層的。 根本薩婆多部律攝卷第十一 大正藏第 24 冊 No. 1458 根本薩婆多部律攝 根本薩婆多部律攝卷第十二 尊者勝友集 三藏法師義凈奉 制譯 與欲已更遮學處第五十三 當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Sravasti）的給孤獨園（Jetavana Vihara），當時鄔波難陀（Upananda）因為大眾為他做了舍置羯磨（Tsara-karman，擯出羯磨）。難陀（Nanda）知道后，對其他比丘（Bhiksu，出家男眾）說：『我之前給的同意是不好的。』因為同意這件事引起了煩惱，所以制定了這個學處。 『如果某個比丘，給了別人同意之後又後悔，說：『還我同意，我不給你了。』，就犯波逸底迦（Payattika，單墮罪）。』 『言與欲已者』，是指僧團有如法的事情，事先已經同意了。『后便悔者』，是指先給了同意，後來又起了後悔的心。『言還我來者』，這是爲了防止有人說：『誰知道你們拿了我的同意，反而對我等不利。』這個戒律與之前的毀破學處（指毀壞僧團和諧的學處）的區別在於，之前是望羯磨（Karma，業）的事情已經事先知道；而這個是根據不知道的情況，只是阻止給予同意。這裡所說的犯戒，是指已經給了別人同意，後來又產生了後悔和煩惱，心中沒有慚愧，對著所面對的人認為是比丘，說出那些話的時候，就犯了墮罪。 與未近圓人同室宿過
【English Translation】 English version:
Regarding touching fire, there are six situations that constitute an offense, but the latter two are not violations. If one sets a wildfire, one incurs a Sthula (gross) offense. Also, one should not casually light a fire on coal ground; one should use bricks or thick cloth as a pad before burning. When lighting a fire in a corridor or temple courtyard, one should not let the smoke熏屋 (xun wu, smoke the roof), and only bring it indoors after the smoke has dissipated. If wood is needed for construction work, it should not be burned casually. If there is slight damage, one incurs a Dushkrta (minor) offense. To turn over a fire, an iron shovel should be made. When reciting scriptures at night, lamps and candles should be lit, and the lamp stand should be made with a single layer. If it is property of the Sangha (community), it may be made with multiple layers. Fundamental Sarvastivada Vinaya Collection, Volume 11 Taisho Tripitaka, Volume 24, No. 1458, Fundamental Sarvastivada Vinaya Collection Fundamental Sarvastivada Vinaya Collection, Volume 12 Collected by Venerable Shèngyǒu (Victorious Friend) Translated by Tripitaka Master Yijing (Righteous Purity) under Imperial Decree The Fifty-Third Training Rule: Withdrawing Consent After Giving It At that time, the Bhagavan (Blessed One) was in the Jetavana Vihara (Jetavana Monastery) in Sravasti (City of Hearing). At that time, Upananda (Nanda's younger brother) had a Tsara-karman (act of abandonment) performed on him by the Sangha (monastic community). Nanda (Joyful) knew this and said to the other Bhiksus (monks): 'My previous consent was not good.' Because this matter of consent caused annoyance, this training rule was established. 'If a Bhiksu (monk), after giving consent to another, later regrets it and says: 'Return my consent, I will not give it to you,' he commits a Payattika (expiation) offense.' 'Having given consent' means that the Sangha has a lawful matter, and one has already agreed to it beforehand. 'Later regrets' means that after giving consent, one later has a feeling of regret. 'Return my consent' is to prevent someone from saying: 'Who knows that you took my consent and instead acted to my detriment?' The difference between this precept and the previous one on destroying harmony (referring to training rules about disrupting the harmony of the Sangha) is that the previous one refers to knowing about the Karma (action) beforehand; this one is based on not knowing, but only preventing the giving of consent. The offense here refers to having given consent to another, and later having regret and annoyance, having no shame in one's heart, thinking of the person one is facing as a Bhiksu, and speaking those words, then one commits a transgression. Sleeping in the same room with someone who is not fully ordained
二夜學處第五十四
佛在室羅伐城給孤獨園，如世尊說：「常以月八日十五日，大眾同集，共聽經法。」便至夜半，有老苾芻然明而臥，夢見故二，遂共交通，讇言外聞遂生譏謗。因制不應與未近圓人同一室宿，亦復不得然明而臥；日月光者無犯。又因尊者羅怙羅及病苾芻，開經二夜，至第三夜令未近圓人出宿。出宿之時不應驅遣使出寺外及離檐前，但可離其房門勢分。若恐惡苾芻為破戒緣者，至第三夜，宜令求寂向善友房。此若無者，應共驅出罪惡苾芻、或自將求寂余處而臥。若自安居已不得往余處者，應生心念為防護故，於三月中與求寂同宿者無犯。為於行路至出宿時，有虎豹等恐驚怖者，至第三夜，當須警覺。若其不能通夜覺者，極至明相出時，必不應睡；若猶睏乏者聽睡無犯。難時聽許者，無難不應行。路有驚恐，應遣在前自居其後。若行困極，當與小食。
時鄔波難陀有二求寂：一名利刺、二名長大。過二夜共宿，並與俗人同處。由眠臥事不寂靜煩惱，制斯學處。
「若復苾芻，與未近圓人同室宿過二夜者，波逸底迦。」
言未近圓人者，除苾芻、苾芻尼，諸餘人類，咸犯斯學。如是應知，至第三夜共女宿時，便犯兩墮。過二夜者，謂經二夜至第三夜，始從初臥即得惡作。明相出
【現代漢語翻譯】 現代漢語譯本 二夜學處第五十四
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『豐德』）的給孤獨園（Anāthapiṇḍika-ārāma，又稱祇園精舍）時，世尊說：『應當經常在每月的初八和十五，大眾聚集在一起，共同聽聞佛法。』於是到了半夜，有一位年老的比丘（bhikṣu，佛教出家男眾）點著燈睡覺，夢見不凈之物，於是就發生了性行為，淫穢之語傳到外面，引起了人們的譏諷和誹謗。因此制定了不應該與未受具足戒的人同住一個房間，也不應該點著燈睡覺；日月的光亮則沒有限制。又因為尊者羅怙羅（Rāhula，佛陀的兒子）以及生病的比丘，允許經過兩個晚上，到第三個晚上讓未受具足戒的人出去住宿。出去住宿的時候不應該驅趕他們離開寺廟外面或者離開屋檐前面，只需要離開他們的房門範圍。如果擔心惡劣的比丘製造破戒的因緣，到第三個晚上，應該讓沙彌（śrāmaṇera，佛教出家男眾預備階段）去善良的朋友的房間。如果沒有這樣的房間，應該共同驅逐罪惡的比丘，或者自己帶著沙彌到其他地方睡覺。如果自己已經在某個地方安居，不能到其他地方去，應該生起防護的心念，在三個月內與沙彌同住沒有罪過。爲了在路上行走，到了需要出去住宿的時候，有虎豹等野獸恐怕會驚嚇到他們，到第三個晚上，應當需要警覺。如果不能整夜保持清醒，最晚到天亮的時候，一定不能睡覺；如果仍然睏倦，允許睡覺沒有罪過。困難的時候允許這樣做，沒有困難的時候不應該這樣做。路上有驚恐，應該讓沙彌在前面，自己走在後面。如果行走非常疲憊，應當給他們一些食物。
當時鄔波難陀（Upananda，比丘名）有兩個沙彌：一個叫利刺，一個叫長大。超過兩個晚上與他們同住，並且與俗人同住。因為睡眠的事情不寂靜而產生煩惱，因此制定了這個學處。
『如果又有比丘，與未受具足戒的人同住一個房間超過兩個晚上，犯波逸提迦（pāyantika，一種罪名）。』
所說的未受具足戒的人，除了比丘、比丘尼（bhikṣuṇī，佛教出家女眾），其餘的人類，都觸犯這個學處。應當這樣理解，到第三個晚上與女人同住的時候，就犯兩種墮罪。超過兩個晚上，是指經過兩個晚上到第三個晚上，剛開始躺下就犯惡作（duḥkṛta，一種輕罪）。天亮的時候
【English Translation】 English version The Fifty-fourth Training Rule on Two Nights
The Buddha was at the Jetavana Monastery in Śrāvastī (an ancient Indian city, meaning 'abundance of virtue'). The World Honored One said, 'You should always gather together on the eighth and fifteenth of each month to listen to the Dharma.' Then, at midnight, an old bhikṣu (Buddhist monk) lit a lamp and went to sleep. He dreamed of impure things and engaged in sexual activity. Obscene words spread outside, causing ridicule and slander. Therefore, it was established that one should not sleep in the same room with someone who has not received full ordination, nor should one sleep with a light on; the light of the sun and moon are not restricted. Also, because of the Venerable Rāhula (Buddha's son) and sick bhikṣus, it was permitted to spend two nights, and on the third night, those who had not received full ordination were to leave for lodging. When leaving for lodging, they should not be driven out of the monastery or away from the eaves, but only away from the vicinity of their room door. If there is concern that evil bhikṣus may create conditions for breaking the precepts, on the third night, the śrāmaṇera (Buddhist novice monk) should be sent to the room of a virtuous friend. If there is no such room, the evil bhikṣus should be expelled together, or the śrāmaṇera should be taken elsewhere to sleep. If one is already dwelling in a certain place and cannot go elsewhere, one should generate a mind of protection, and there is no offense in sleeping with the śrāmaṇera for three months. When traveling on the road, if there are tigers, leopards, or other beasts that may frighten them when it is time to leave for lodging, one must be vigilant on the third night. If one cannot stay awake all night, one must not sleep at the latest when the light of dawn appears; if one is still tired, it is permissible to sleep without offense. It is permissible to do this in times of difficulty, but not when there is no difficulty. If there is fear on the road, the śrāmaṇera should be sent ahead, and one should stay behind. If one is very tired from walking, one should give them some food.
At that time, Upananda (name of a bhikṣu) had two śrāmaṇeras: one named Līlā, and the other named Dīrgha. They stayed with him for more than two nights, and also stayed with laypeople. Because the matter of sleeping was not peaceful and caused vexation, this training rule was established.
'If a bhikṣu stays in the same room with someone who has not received full ordination for more than two nights, he commits a pāyantika (a type of offense).'
The term 'someone who has not received full ordination' refers to all human beings other than bhikṣus and bhikṣuṇīs (Buddhist nuns), and all violate this training rule. It should be understood that if one stays with a woman on the third night, one commits two offenses of downfall. 'More than two nights' means after two nights, on the third night, one commits an offense of wrong-doing (duḥkṛta, a minor offense) as soon as one lies down. When the light of dawn appears
時，便得墮罪。言同室者，有四種室：一、總覆總障，如諸房舍及客堂樓觀等，上總遍覆四壁皆遮。二、總覆多障，于其四壁少安窗戶。三、多覆總障，即四面舍於四邊安壁中間，豎柱四檐內入、或低或平。四、多覆多障，謂三面舍。此於四面舍無其一邊，若半覆半障、或多覆少障、或檐際等，並皆無犯。若過二夜凈宿之時，與扇侘半擇迦等，經明相者，得惡作罪。于未近圓作未圓想等六句，四犯、二非犯。若崖坎下、或空樹中者無犯。若與授學人同室者，亦應凈宿。此授學人與未近圓人亦凈其宿。凡眠臥時，若有難緣無餘牀蓆，應疊嗢呾羅僧伽為四重而臥其上。以僧伽胝疊安頭下、或用覆身安呾婆娑，以充內服。凡臥息時右脅著床，兩足重壘，身不動搖，作光明想，安住正念情無嬈惱，衣服不亂，于睡知量，念當早起，初夜后夜恒修善品，此是沙門眠息之法。若無病苦晝不應臥。若眠息時，有人相惱者，應向余處。
不捨惡見違諫學處第五十五
佛在室羅伐城給孤獨園，時無相苾芻生罪惡見，欲令舍故，作白四羯磨，眾開諫時猶尚不捨。由不善觀事邪智煩惱，制斯學處。
「若復苾芻，作如是語：『我知佛所說法，欲是障礙者，習行之時，非是障礙。』諸苾芻應語彼苾芻言：『汝莫作是語：「我
【現代漢語翻譯】 現代漢語譯本： 這時，便會犯墮罪（一種較輕的罪）。所說的『同室』，有四種情況：第一種是『總覆總障』，就像各種房舍以及客堂樓觀等，上面完全覆蓋，四壁都遮擋。第二種是『總覆多障』，即四壁上稍微安設窗戶。第三種是『多覆總障』，即四面房屋在四邊安設墻壁，中間豎立柱子，四面屋檐向內收進，或低或平。第四種是『多覆多障』，指的是三面房屋。這種房屋四面缺一邊。如果是半覆蓋半遮擋、或多覆蓋少遮擋、或屋檐邊緣等情況，都不算違犯。如果超過兩個晚上清凈住宿的時間，與扇侘（不能男根者）半擇迦（不具二根者）等人，經過天亮時，會犯惡作罪（一種輕罪）。對於『未近圓作未圓想』等六句，四句犯戒，兩句不犯戒。如果在懸崖下、或空樹中，則不算違犯。如果與授學人（正在學習戒律的人）同室，也應該清凈住宿。這裡的授學人與未受具足戒的人一樣，要清凈住宿。凡是睡眠時，如果有困難沒有多餘的床鋪，應該將嗢呾羅僧伽（上衣）疊成四層，睡在上面。用僧伽胝（大衣）疊起來放在頭下，或者用安呾婆娑（內衣）覆蓋身體，以代替內衣。凡是睡覺休息時，右側身體著床，兩腳重疊，身體不動搖，作光明想，安住正念，心中沒有煩惱，衣服不散亂，對睡眠有所節制，想著應當早起，初夜后夜經常修習善法，這是沙門（出家人）睡眠休息的方法。如果沒有疾病，白天不應該睡覺。如果睡覺休息時，有人打擾，應該到其他地方去。 不捨惡見違諫學處第五十五 佛在室羅伐城（古印度城市名）給孤獨園（祇園精舍），當時無相苾芻（比丘）產生罪惡的見解，爲了讓他捨棄這種見解，做了白四羯磨（一種僧團的決議方式），大眾勸諫時仍然不肯捨棄。由於不善於觀察事物，邪惡的智慧和煩惱，制定了這個學處（戒條）。 『如果又有苾芻（比丘）這樣說：『我知道佛所說的法，認為淫慾是障礙，但在實際修行時，淫慾並不是障礙。』各位苾芻（比丘）應該告訴那位苾芻（比丘）說：『你不要這樣說：「我……』
【English Translation】 English version: At that time, one incurs a 'duhkrita' (a minor offense). 'Same room' refers to four types of rooms: first, 'completely covered and completely obstructed,' such as various houses, guest halls, pavilions, etc., where the top is completely covered and all four walls are obstructed. Second, 'completely covered with multiple obstructions,' where windows are slightly installed on the four walls. Third, 'multiply covered and completely obstructed,' meaning a four-sided house with walls on all four sides, with pillars erected in the middle, and the four eaves receding inward, either low or level. Fourth, 'multiply covered with multiple obstructions,' referring to a three-sided house. This type of house lacks one side of the four sides. If it is half-covered and half-obstructed, or mostly covered with few obstructions, or only the eaves, there is no offense. If one spends more than two nights in pure lodging with a 'shandha' (eunuch) or 'pandaka' (hermaphrodite), after dawn, one incurs a 'duhkrita' offense. Regarding the six phrases such as 'thinking of not being ordained as not being ordained,' four are offenses, and two are not offenses. If one is under a cliff or in a hollow tree, there is no offense. If one shares a room with a 'student,' one should also maintain pure lodging. This 'student' should maintain pure lodging just like someone who is not fully ordained. Whenever sleeping, if there is difficulty and no extra bedding, one should fold the 'uttarasangha' (upper robe) into four layers and sleep on it. Fold the 'sanghati' (outer robe) and place it under the head, or use the 'antarvasa' (inner robe) to cover the body, as an undergarment. Whenever resting, one should lie on the right side, with both feet stacked, the body still, contemplating light, abiding in right mindfulness, without mental disturbance, with clothes undisturbed, knowing the limits of sleep, thinking of waking up early, and constantly cultivating virtuous qualities in the early and late nights. This is the way a 'shramana' (monk) should sleep and rest. If one is not sick, one should not sleep during the day. If someone disturbs one while sleeping, one should go elsewhere. The Fifty-fifth Training Rule on Not Abandoning Evil Views and Disobeying Admonishments The Buddha was at Jeta Grove (Jetavana) in Shravasti (an ancient Indian city). At that time, Bhikshu (monk) Nirupadhi (name) developed sinful views. To make him abandon these views, a 'white four-karma' (formal act of the Sangha) was performed, but he still refused to abandon them when admonished by the assembly. Due to not observing things well, evil wisdom, and afflictions, this training rule (precept) was established. If a Bhikshu (monk) says: 'I know the Dharma (teachings) taught by the Buddha, that desire is an obstacle, but when practicing, it is not an obstacle.' The Bhikshus (monks) should say to that Bhikshu (monk): 'Do not say: 'I...'
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，波逸底迦。」
作如是語者，謂引世尊所說，雖有妻室獲得沙門果，遂生惡見。世尊所說法者，一、世尊說；二、弟子說。由大聖力法興於世，雖弟子說，亦名佛說。障礙法者，謂五部罪。非障礙者，謂不能障沙門聖果。此中犯者，若苾芻心生惡見謂為正見，云：「我所解最為殊勝。」實不從佛聞如是語，但出自意說其文義。不生慚恥，邪說誑他。余苾芻見時應為屏諫。若不捨者，得惡作罪。次羯磨諫作初白竟，乃至第二羯磨竟，若不捨者，一一皆得惡作之罪；第三竟時，便得墮罪。應于大眾中說悔其罪。
隨舍置人學處第五十六
佛在室羅伐城給孤獨園，時無相苾芻僧伽與作舍置羯磨，時鄔波難陀與其同住。事惱同前，制斯學處。
「若復苾芻，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。」
言未為隨法不捨惡見者，雖得眾法不欲隨順，所陳惡見無改悔心。設未順眾，若舍惡見者，雖與同
【現代漢語翻譯】 現代漢語譯本：知佛所說：『欲是障礙法者，習行之時，非是障礙。』汝莫誹謗世尊（Buddha，佛陀），誹謗世尊者是不好的。世尊不會這樣說，世尊用無量法門，將各種慾望之法說成是障礙。你應該拋棄這種錯誤的見解。』諸位比丘（Bhikkhu，佛教僧侶）這樣勸誡時，如果他捨棄惡見是好的。如果不捨棄，應該再三懇切地勸諫，按照教導責問他，讓他捨棄這種惡見。捨棄是好的；如果不捨棄，就犯了波逸提迦（Pācittika，一種輕罪）。
說這種話的人，是引用世尊所說，雖然有妻室也能獲得沙門果（Śrāmaṇa-phala，修行證果），於是產生了錯誤的見解。世尊所說的法，一是世尊親口說的；二是弟子說的。由於偉大的聖力，佛法興盛於世，即使是弟子說的，也可以稱為佛說。障礙法，指的是五部罪。非障礙法，指的是不能夠阻礙沙門證得聖果。這裡所說的犯戒，是指如果比丘心中產生錯誤的見解，卻認為是正確的見解，說：『我所理解的是最殊勝的。』實際上沒有從佛那裡聽到這樣的話，只是出自自己的意思來解釋文義。不生慚愧之心，用邪說來欺騙他人。其他比丘見到這種情況，應該私下勸諫。如果不捨棄惡見，就犯了惡作罪（Dukkata，一種輕微的罪過）。接下來進行羯磨（kamma，佛教儀式）勸諫，開始第一次宣告，乃至第二次羯磨結束，如果不捨棄惡見，每一次都犯惡作罪；第三次羯磨結束時，就犯了墮罪（Pāṭayantika，一種較重的罪過）。應該在大眾中懺悔自己的罪過。
隨舍置人學處第五十六
佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Jetavana，祇園精舍），當時無相比丘僧團正在進行舍置羯磨，當時鄔波難陀（Upananda，比丘名）與他同住。事情的困擾與之前相同，因此制定了這條學處。
『如果又有比丘，明知說這種話的人沒有遵循正法、不捨棄惡見，還與他一起說話、一起生活受用、同住一個房間，就犯了波逸提迦。』
所說的未遵循正法、不捨棄惡見，是指雖然得到了眾法，卻不願意遵循，對於所陳述的惡見沒有悔改之心。即使沒有順從大眾，如果捨棄了惡見，即使與他同住...
【English Translation】 English version: Knowing what the Buddha said: 『Desire is an obstructing dharma; when practiced, it is not an obstruction.』 Do not slander the World Honored One (Buddha), for slandering the World Honored One is not good. The World Honored One would not say such a thing; the World Honored One, through countless means, speaks of all dharmas of desire as obstructions. You should abandon such evil views.』 When the Bhikkhus (Bhikkhu, Buddhist monks) advise in this way, it is good if he abandons the evil view. If he does not abandon it, he should be earnestly advised again and again, and questioned according to the teachings to make him abandon this matter. Abandoning it is good; if he does not abandon it, he commits a Pācittika (Pācittika, a minor offense).
The one who speaks in this way is quoting what the World Honored One said, that even with a wife, one can attain the fruit of a Śrāmaṇa (Śrāmaṇa-phala, the fruit of practice and realization), and thus generates evil views. The dharma spoken by the World Honored One is, firstly, spoken by the World Honored One himself; secondly, spoken by the disciples. Due to the great holy power, the Dharma flourishes in the world, and even what is spoken by the disciples can be called the Buddha's teaching. Obstructing dharmas refer to the five categories of offenses. Non-obstructing dharmas refer to those that cannot obstruct a Śrāmaṇa from attaining the holy fruit. The offense here refers to a Bhikkhu who generates evil views in his mind but considers them to be correct views, saying, 『What I understand is the most excellent.』 In reality, he has not heard such words from the Buddha, but merely explains the meaning of the text according to his own ideas. He does not feel ashamed and deceives others with false teachings. When other Bhikkhus see this situation, they should advise him privately. If he does not abandon the evil view, he commits a Dukkata (Dukkata, a minor offense). Next, the kamma (kamma, Buddhist ritual) of admonishment is performed, beginning with the first announcement, and even until the end of the second kamma, if he does not abandon the evil view, he commits a Dukkata for each instance; at the end of the third kamma, he commits a Pāṭayantika (Pāṭayantika, a more serious offense). He should confess his offense in the assembly.
The Fifty-Sixth Training Rule Concerning Association with One Who Should Be Abandoned
The Buddha was in the Jeta Grove (Jetavana, Jeta's Grove) in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the monastic community of Nirapekṣa Bhikkhus was performing the kamma of abandonment, and Upananda (Upananda, name of a Bhikkhu) was living with him. The trouble was the same as before, so this training rule was established.
『If a Bhikkhu knows that a person who speaks in this way does not follow the Dharma and does not abandon evil views, and yet speaks with him, lives with him, and shares a room with him, he commits a Pācittika.』
The phrase 'does not follow the Dharma and does not abandon evil views' refers to someone who, although having received the teachings, is unwilling to follow them and has no intention of repenting for the evil views he has expressed. Even if he has not conformed to the community, if he abandons the evil views, even if he lives with him...
住，無其墮罪。共為言說者，謂評論善惡受白事等。共住者，與作依止師。受用者，謂受供給。同室宿者，於前四種室中作如上事，宿經明相，皆得墮罪，方便得輕。若不知是被眾捨棄、或身有病苦、或欲舍惡見，並無犯。
攝受惡見求寂學處第五十七
佛在室羅伐城給孤獨園，有二求寂：一名利刺、二名長大，作諸惡行心無羞恥。見昔朋友得羅漢果，作是念言：「彼與我等舊行非法，而今獲得勝增上果，故知犯罪非障聖果。」此惡見人眾應開諫，安在見處令離聞處，大眾和合秉白四法，令舍惡見。若作白已，應往告知，乃至羯磨一一皆爾。第三法竟，若不捨者，即應驅擯，不得同住。而鄔波難陀遂便攝養，與共同住。事惱同前，制斯學處。
「若復苾芻，見有求寂，作如是語：『我知佛所說法，欲是障礙者，習行之時，非是障礙。』諸苾芻應語彼求寂言：『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。』諸苾芻語彼求寂時，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，諸苾芻應語彼求寂言：『汝從今已去不應說言：「如來、
【現代漢語翻譯】 現代漢語譯本： 住在一起，沒有因此而犯墮罪。『共為言說者』，是指評論善惡、接受白事等等。『共住者』，是指作為依止師。『受用者』，是指接受供給。『同室宿者』，在前述四種房室中做上述事情，過了一夜直到天亮，都算犯墮罪，如果只是嘗試去做，罪過較輕。如果不知道對方是被僧團捨棄的、或者自身有疾病痛苦、或者想要捨棄惡見，就沒有罪過。
攝受惡見求寂學處第五十七
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『聞者城』）的給孤獨園（Jetavana Anāthapiṇḍada-ārāma，又稱祇園精舍，是佛陀在世時重要的弘法場所）時，有兩個求寂（Śrāmaṇera，沙彌）：一個叫利刺，一個叫長大，他們做了很多惡行，內心沒有羞恥。他們看到以前的朋友證得了羅漢果（Arhat，佛教修行證悟的最高果位），就想：『他和我們以前一樣做非法的事情，現在卻獲得了殊勝的增上果，所以知道犯罪不是證得聖果的障礙。』對於這種有惡見的人，大眾應該開導勸諫，安置在看不到的地方，遠離聽聞的地方，大眾和合按照秉白四法（一種僧團的決議程式），讓他捨棄惡見。如果做了白法（宣佈）之後，應該前往告知，乃至羯磨（Karma，業）的每一個步驟都是這樣。第三次宣佈完畢，如果不捨棄惡見，就應該驅逐，不得同住。而鄔波難陀（Upānanda，佛陀的弟子）卻收留了他，和他同住。事情的煩惱和之前一樣，因此制定了這個學處。
『如果又有比丘（Bhikṣu，出家男眾），看到有求寂（Śrāmaṇera，沙彌）這樣說：『我知道佛陀所說的法，慾望是障礙，但在習行的時候，不是障礙。』各位比丘（Bhikṣu，出家男眾）應該對那個求寂（Śrāmaṇera，沙彌）說：『你不要這樣說：「我知道佛陀所說：『慾望是障礙法，但在習行的時候，不是障礙。』」你不要誹謗世尊（Bhagavan，佛陀的尊稱），誹謗世尊（Bhagavan，佛陀的尊稱）是不好的。世尊（Bhagavan，佛陀的尊稱）不是這樣說的，世尊（Bhagavan，佛陀的尊稱）用無量的方法，說各種慾望法是障礙。你應該捨棄這樣的惡見。』各位比丘（Bhikṣu，出家男眾）對那個求寂（Śrāmaṇera，沙彌）說的時候，他捨棄這件事就好。如果不捨棄，乃至二三次按照正確的方法勸諫，按照正確的方法教導，讓他捨棄這件事。捨棄就好。如果不捨棄，各位比丘（Bhikṣu，出家男眾）應該對那個求寂（Śrāmaṇera，沙彌）說：『你從今以後不應該說：「如來（Tathāgata，佛陀的稱號之一）』
【English Translation】 English version: Living together, there is no offense incurring a downfall. 'Speaking together' refers to discussing good and evil, accepting announcements, and so on. 'Living together' refers to acting as a preceptor. 'Using together' refers to receiving offerings. 'Sleeping in the same room' refers to doing the above-mentioned things in the four types of rooms, spending the night until dawn, all incurring a downfall offense; attempting to do so incurs a lighter offense. If one does not know that the other has been abandoned by the Sangha, or if one is suffering from illness, or if one wishes to abandon wrong views, there is no offense.
The Fifty-seventh Training Rule on Accepting a Novice with Wrong Views
When the Buddha was at Jetavana Anāthapiṇḍada-ārāma (Garden of Anathapindika, a major Buddhist monastery in Śrāvastī) in Śrāvastī (an ancient city in India, meaning 'City of Hearers'), there were two Śrāmaṇeras (novice monks): one named Lira and the other named Changda, who committed many evil deeds and had no shame in their hearts. Seeing that their former friend had attained the fruit of Arhat (a perfected being who has attained enlightenment), they thought: 'He used to do unlawful things like us, but now he has obtained a superior and increasing result, so we know that committing offenses is not an obstacle to attaining the holy fruit.' For such people with wrong views, the Sangha should advise and admonish them, place them in a place where they cannot see, and keep them away from places where they can hear. The Sangha should harmoniously follow the four-fold announcement procedure to make them abandon their wrong views. If the announcement has been made, they should be informed, and each step of the Karma (action, deed) should be the same. After the third announcement, if they do not abandon their wrong views, they should be expelled and not allowed to live together. However, Upānanda (a disciple of the Buddha) took him in and lived with him. The troubles were the same as before, so this training rule was established.
'If a Bhikṣu (ordained male monastic) sees a Śrāmaṇera (novice monk) saying: 'I know that the Dharma taught by the Buddha, desire is an obstacle, but it is not an obstacle when practicing it.' The Bhikṣus (ordained male monastics) should say to that Śrāmaṇera (novice monk): 'Do not say: 'I know that the Buddha said: 'Desire is an obstacle, but it is not an obstacle when practicing it.'' Do not slander the Bhagavan (the Blessed One, a title for the Buddha), slandering the Bhagavan (the Blessed One, a title for the Buddha) is not good. The Bhagavan (the Blessed One, a title for the Buddha) did not say this. The Bhagavan (the Blessed One, a title for the Buddha) used countless methods to say that all kinds of desires are obstacles. You should abandon such wrong views.' When the Bhikṣus (ordained male monastics) speak to that Śrāmaṇera (novice monk), it is good if he abandons this matter. If he does not abandon it, then even two or three times, advise him according to the correct method, teach him according to the correct method, and make him abandon this matter. It is good if he abandons it. If he does not abandon it, the Bhikṣus (ordained male monastics) should say to that Śrāmaṇera (novice monk): 'From now on, you should not say: 'The Tathāgata (one of the titles of the Buddha)'
應、正等覺是我大師。」若有尊宿及同梵行者，不應隨行。如余求寂得與苾芻二夜同宿，汝今無是事。汝愚癡人，可速滅去。』若苾芻知是被擯求寂而攝受饒益，同室宿者，波逸底迦。」
言攝受者，謂與依止。為饒益者，給彼衣缽、或教學業亦名饒益。與同室宿，經初二日各一墮罪，至第三日得二墮罪。若與依止及教讀誦，皆得墮罪。凡不見罪等被舍置人，共為受用，皆得惡作，余如前說。◎
著不壞色衣學處第五十八
佛在王舍城竹林園中，時祇利跋寠山大節會日，遠近城邑士女咸萃，歌管音樂並皆雲集。是時樂者作如是議：「我之管曲人皆見聞，未是殊妙，宜須改異，更作新奇。」時有樂人取六眾苾芻形像，變入管絃。既是新異人皆競集，自余鼓樂無往看者，遂多得珍財。時六眾苾芻聞斯事已，自相告曰：「無識倡優摸我形狀，將為舞樂，尚獲多財；豈若自為而不得物！」既足衣缽無假乞求，遂于大會眾聚之時，著俗衣裳自為歌樂。諸有看人咸集於此，自外管絃並皆息唱。是時樂人自相告曰：「前為形狀多獲珍財，今彼自為我無所得。可將珍貨密贈六人，彼見哀憐必隨我欲。」時六眾苾芻既受貨已，住彼作樂。苾芻不應習學歌舞及往觀聽。此由染衣事不寂靜煩惱，制斯學處。
「若復
【現代漢語翻譯】 現代漢語譯本：『你不是我的弟子，你不是沙彌（求寂），你不是尋求正覺的人。我的大師是應供、正等覺（如來十號之一）。』如果有年長的比丘（尊宿）以及一起修梵行的人，不應該跟隨他。就像其他的沙彌可以和比丘同住兩個晚上，你現在沒有這樣的資格。你這個愚癡的人，快點離開！』如果比丘明知是被擯棄的沙彌，還攝受他、饒益他，與他同住一室，就犯波逸提迦罪。
所謂『攝受』，是指允許他依止。所謂『饒益』，是指給他衣缽，或者教他學業，都叫做饒益。如果與他同住一室，最初兩天每天犯一個墮罪，到第三天就犯兩個墮罪。如果允許他依止，以及教他讀誦，都會犯墮罪。凡是對那些不見罪等被僧團捨棄的人，共同為他們提供受用，都會犯惡作罪，其餘的（細節）如前所述。
著不壞色衣學處第五十八
佛陀住在王舍城（Rājagṛha）的竹林園（Veṇuvana）中。當時祇利跋寠山（Giribrukkuta）有大型節慶活動，遠近城邑的士女都聚集於此，歌舞音樂彙集。當時樂工們商議說：『我們的管樂曲子人們都聽過了，不算特別好，應該改變一下，創作一些新奇的。』當時有樂人模仿六眾比丘（指調皮搗蛋的比丘）的形象，融入管絃樂中。因為新奇，人們都爭相觀看，其他的鼓樂表演無人問津，因此獲得了許多珍貴的財物。當時六眾比丘聽說了這件事，互相說道：『那些沒有見識的藝人模仿我們的形象，用來表演歌舞，尚且能獲得這麼多錢財；難道我們自己表演反而得不到東西嗎！』他們衣缽充足，不需要乞討，於是在大會眾人聚集的時候，穿著世俗的衣裳自己表演歌舞。那些觀看的人都聚集到這裡，其他的管絃樂表演都停止了。當時樂工們互相說道：『之前模仿他們的形象就能獲得很多珍貴的財物，現在他們自己表演，我們就什麼也得不到了。可以把珍貴的貨物偷偷地送給那六個人，他們如果可憐我們，一定會順從我們的意願。』當時六眾比丘接受了貨物，就留在那裡表演作樂。比丘不應該學習歌舞，也不應該去觀看聽聞。這是因為染衣（指比丘的袈裟）的事情不清凈，會帶來煩惱，所以制定了這個學處。
『如果……』
【English Translation】 English version: 'You are not my disciple, you are not a Śrāmaṇera (novice), you are not seeking enlightenment. My master is worthy of offerings, the perfectly enlightened one (one of the ten titles of a Tathāgata).' If there are senior Bhikṣus (venerable ones) and those who practice the Brahmacarya (holy life) together, you should not follow them. Just as other Śrāmaṇeras are allowed to stay with Bhikṣus for two nights, you do not have that qualification now. You foolish person, quickly leave!' If a Bhikṣu knows that someone is an expelled Śrāmaṇera and still accepts him, benefits him, and stays in the same room with him, he commits a Pāyantika offense.
The term 'accepting' refers to allowing him to rely on oneself. The term 'benefiting' refers to giving him robes and bowls, or teaching him studies, all of which are called benefiting. If one stays in the same room with him, one commits one offense for each of the first two days, and two offenses on the third day. If one allows him to rely on oneself and teaches him to recite, one commits offenses. In general, providing for the use of those who have been abandoned by the Saṅgha (community) for offenses, etc., constitutes a Dukkaṭa offense (an offense of wrong-doing). The remaining (details) are as previously stated.
The Training Rule on Wearing Undyed Clothes, the Fifty-eighth
The Buddha was residing in the Bamboo Grove (Veṇuvana) in Rājagṛha (Royal City). At that time, there was a large festival on Mount Giribrukkuta (Vulture Peak), and men and women from nearby cities and towns gathered there, with songs and music converging. The musicians then discussed: 'Our instrumental music has been heard by everyone and is not particularly special. We should change it and create something new and unique.' At that time, some musicians imitated the appearance of the Six Group Bhikṣus (referring to mischievous Bhikṣus) and incorporated it into the instrumental music. Because it was new and unique, people flocked to watch, and no one paid attention to the other drum and music performances, so they obtained many precious treasures. When the Six Group Bhikṣus heard about this, they said to each other: 'Those ignorant performers imitate our appearance and use it for singing and dancing, and they can still obtain so much wealth; wouldn't we get even more if we performed ourselves!' Since they had enough robes and bowls and did not need to beg, they wore secular clothes and performed singing and dancing themselves during the large gathering. Those who were watching gathered here, and the other instrumental music performances stopped. The musicians then said to each other: 'Before, we could obtain many precious treasures by imitating their appearance, but now that they are performing themselves, we get nothing. We can secretly give precious goods to those six people, and if they pity us, they will surely follow our wishes.' At that time, the Six Group Bhikṣus accepted the goods and stayed there to perform music. Bhikṣus should not learn singing and dancing, nor should they go to watch and listen. This is because the matter of dyed robes (referring to the Bhikṣu's robe) is not pure and will bring trouble, so this training rule was established.
'If...'
苾芻，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。」
言新衣者，謂是體新，非是新得，名為新衣。衣有七種，具如上說。言青者，取訶梨勒，或研或搗和水成泥，涂鐵器中停經一宿，和以暖水染物成青，非深青色。若泥者，謂是泥染。文云：「赤石是也。」若赤者，謂是樹皮、根莖、枝葉、花果。堪染衣者，皆得壞色。言受用者，謂是披著，初擐體時，即得墮罪。此之方便皆得惡作。下至拭缽巾拂足巾缽袋濾羅腰絳等，咸須壞色點凈而畜。若其衣體、或經、或緯，是不凈物，不壞而披，皆得惡作。先壞色衣王賊奪去，后時重得舊凈已成。若不壞色為不壞色想，六句如上。若重大衣帔是僧祇物，聽留縷𦆠而受用之，亦不須染，不應露著出外遊行。若要出時，表裡皆須赤衣通覆，勿令外現。若縷𦆠尚露出者，應截去之。若是別人物，皆須作委寄法而為受用，應對苾芻作如是說：「具壽存念！此重大衣以某甲施主為委付者，我為彼想而受用之。」第二、第三亦如是說。
捉寶學處第五十九
佛在王舍城鷲峰山，爾時世尊于日初分執持衣缽，將尊者阿難陀以為侍者，從鷲峰山詣王舍城乞食。遇天大雨水蕩崖崩，見劫初人所安伏藏，光色晃曜。世尊告曰
【現代漢語翻譯】 現代漢語譯本： 比丘，得到新衣服，應當用三種顏色來染色使其不再鮮艷：青色、泥色或紅色，選擇其中一種顏色來處理。如果不進行這三種染色處理就穿用新衣服，就犯了波逸提迦罪。
這裡所說的新衣，指的是全新的布料，而不是指剛得到的衣服，這叫做新衣。衣服有七種，具體如前面所說。所說的青色，是取訶梨勒（一種藥材），或研磨或搗碎，用水調成泥狀，塗在鐵器中放置一夜，然後用溫水調和后染色，染成的不是深青色。所說的泥色，就是用泥土染色。經文中說：『赤石也可以。』所說的紅色，是指樹皮、根莖、枝葉、花果。凡是能用來染衣服的，都可以用來做壞色處理。所說的受用，是指披著穿用，第一次穿在身上時，就犯了墮罪。所有這些方便行為都會犯惡作罪。小到擦拭缽的布、擦腳布、缽袋、濾水囊、腰帶等，都必須染色使其不再鮮艷，然後才能存放。如果衣服的布料，無論是經線還是緯線，是不乾淨的材料，不染色就穿用，都會犯惡作罪。先前染過色的衣服被強盜或官府搶走，後來又重新得到，舊的染色效果已經算數。如果不染色，並且認為是沒染色的，六種情況如前所述。如果是重大衣帔，屬於僧團的物品，可以留下線頭作為標記來使用，也不需要染色，但不應該暴露在外穿著。如果要穿出去，內外都必須用紅色的衣服完全覆蓋，不要讓僧祇物的標記顯露在外。如果線頭還露出來，應該剪掉。如果是別人的物品，都必須做委寄法才能使用，應該對比丘這樣說：『具壽請聽！這件重大衣由某甲施主委託，我爲了他的意願而使用它。』第二次、第三次也這樣說。
捉寶學處第五十九
佛陀在王舍城鷲峰山，當時世尊在早上拿著衣缽，帶著尊者阿難陀作為侍者，從鷲峰山前往王舍城乞食。遇到天下大雨，水流沖刷導致山崖崩塌，露出了劫初時期人們埋藏的寶藏，光芒耀眼。世尊說：
【English Translation】 English version: 'Bhikkhus, upon receiving new robes, you should spoil the color with three dyes: blue, mud, or red. Choose one of these to spoil the color. If one uses a new robe without spoiling the color with these three dyes, it is a pācittiya.'
'New robe' refers to a completely new piece of cloth, not just a newly acquired robe. This is called a 'new robe.' There are seven types of robes, as described above. 'Blue' refers to using Terminalia chebula (haritaki), either ground or pounded and mixed with water to form a mud, which is then placed in an iron container overnight. This is then mixed with warm water to dye the cloth blue, but not a deep blue color. 'Mud' refers to dyeing with mud. The text says, 'Red stone is also acceptable.' 'Red' refers to using tree bark, roots, stems, leaves, flowers, and fruits. Anything suitable for dyeing robes can be used to spoil the color. 'Use' refers to wearing the robe. The first time it is worn, one commits a dukkata offense. All these preparatory actions are also dukkata offenses. Even small items like wiping cloths for bowls, foot-wiping cloths, bowl bags, water filters, and waistbands must be spoiled in color before being kept. If the material of the robe, whether warp or weft, is unclean, wearing it without spoiling the color is a dukkata offense. If a robe that was previously spoiled in color is taken away by robbers or officials and later recovered, the old spoiling is considered valid. If one does not spoil the color and thinks it is not spoiled, the six conditions apply as before. If it is a large double robe (sanghati) belonging to the Sangha, one is allowed to leave a thread as a marker and use it without dyeing it, but it should not be worn openly outside. If it must be worn outside, both the inside and outside must be completely covered with a red robe, so that the Sangha's mark is not visible. If the thread is still visible, it should be cut off. If it belongs to someone else, one must perform the act of entrustment (委寄法) before using it, saying to the bhikkhu: 'Venerable sir, please listen! This large double robe is entrusted by so-and-so donor. I use it for their sake.' The second and third times, say the same.
The Fifty-ninth Training Rule on Taking Treasure
The Buddha was in Rājagṛha at Vulture Peak. At that time, the World-Honored One, in the early morning, took up his robe and bowl, and with Venerable Ānanda as his attendant, went from Vulture Peak to Rājagṛha to beg for food. They encountered heavy rain, and the water washed away a cliff, revealing a treasure buried by people at the beginning of the kalpa, shining with light. The World-Honored One said:
：「阿難陀！汝應觀此是大害毒。」阿難陀答言：「大德世尊！實是可畏毒。」去斯不遠，有一采根果人，聞之生念：「我于先來但見嚙毒，至於害毒實未曾見，勿令于夜蜇害於我。試往觀之，識其形狀。」既其至已見是伏藏，光彩外發。竊生是念：「愿此害蛇恒蜇於我父母、妻子所有眷屬，亦不辭痛。」遂將葉蓋細細持歸，共諸親族隨意受用。時未生怨王見其富盛，遣使往察，徐而問之：「汝於何處得王伏藏？」彼人報曰：「我實不得王家伏藏。」捉以送王。王自問曰：「汝可實說得吾伏藏耶？」彼人答言：「我實不得。」王問諸臣：「違王教敕罪合如何？」答云：「合死。」王言：「此違我命，宜當準法，所有眷屬皆繫獄中。」即將向殺處，彼人悲泣隨屠者行，高聲大喚：「阿難陀！此是害毒！此是害毒！」將刑有言，法須返奏。使持此語返報于王，王曰：「言不相當，必有其義。汝可喚來，我自親問。」彼人具以昔緣而答。王於三寶初始生信，聞說此言不覺流淚，告彼人曰：「汝緣世尊獲斯珍寶，罪雖合死我今釋放，並汝眷屬，應將此物供養佛僧。」既蒙釋免，遂辦上供奉請佛僧就其住宅，佛為說法踴躍歡喜，便獲初果。緣斯不聽苾芻捉寶。又鄔波難陀往教射處，復往樂坊，怖其博士，令輸餅直，賣盡弓矢戲具
【現代漢語翻譯】 現代漢語譯本： 『阿難陀（Ananda，佛陀的十大弟子之一）！你應該看到這是巨大的禍害毒藥。』阿難陀回答說：『偉大的世尊（Bhagavan，對佛陀的尊稱）！這確實是可怕的毒藥。』離這裡不遠的地方，有一個採摘根莖果實的人，聽到這話後心想：『我以前只見過咬人的毒物，至於害人的毒藥，實在沒見過，別讓它在夜裡蜇傷我。我試著去看看，認清它的形狀。』他到了那裡，看到的是一個寶藏（伏藏），光彩向外散發。他暗自想：『我寧願這害人的蛇總是蜇我的父母、妻子和所有眷屬，我也不覺得痛苦。』於是用葉子蓋住，小心翼翼地帶回家，和親族們隨意享用。當時，未生怨王（Ajatasattu，古印度摩揭陀國國王）看到他變得富有，派使者去查探，慢慢地問他：『你在哪裡得到國王的寶藏？』那人回答說：『我實在沒有得到國王家的寶藏。』使者把他抓起來送給國王。國王親自審問他說：『你老實說，是不是得到了我的寶藏？』那人回答說：『我實在沒有得到。』國王問大臣們：『違抗國王的命令，罪該如何？』大臣們回答說：『該死。』國王說：『這個人違抗我的命令，應該依法處置，他的所有眷屬都要關進監獄。』於是把他帶到刑場，那人悲傷地哭泣，跟隨著行刑者，高聲大喊：『阿難陀！這是害人的毒藥！這是害人的毒藥！』行刑的人說，按照法律，需要返回稟告。使者把這話回報給國王，國王說：『這話不合情理，一定有它的含義。你們把他叫來，我親自問他。』那人詳細地把以前的經過說了出來。國王對三寶（佛、法、僧）開始產生信仰，聽到這些話，不禁流下眼淚，告訴那人說：『你因為世尊（佛陀）而得到這珍寶，雖然罪該處死，我現在釋放你，以及你的眷屬，應該把這東西供養佛僧。』他得到釋放后，就準備了上等的供品，恭請佛僧到他家，佛陀為他們說法，他們踴躍歡喜，便獲得了初果（須陀洹果）。因為這件事，不允許比丘（bhikkhu，佛教出家男眾）拿取寶物。另外，鄔波難陀（Upananda，比丘名）去教射箭的地方，又去樂坊，恐嚇那些博士，讓他們交出餅錢，賣光了弓箭和玩具。
【English Translation】 English version: 'Ananda (one of the ten principal disciples of the Buddha)! You should see this as a great harmful poison.' Ananda replied, 'Great Bhagavan (the Blessed One, a title for the Buddha)! It is indeed a terrible poison.' Not far from here, there was a person who gathered roots and fruits. Upon hearing this, he thought, 'I have only seen biting poisons before, but I have never seen a harmful poison. Lest it sting me at night, I will try to look at it and recognize its shape.' When he arrived, he saw a hidden treasure (伏藏, Fúzàng), its radiance shining outwards. He secretly thought, 'I would rather this harmful snake always sting my parents, wife, and all my relatives, and I would not feel pain.' So he covered it with leaves, carefully took it home, and shared it with his relatives to use as they pleased. At that time, King Ajatasattu (未生怨王, Wèishēng yuàn wáng, King of Magadha in ancient India) saw that he had become wealthy and sent a messenger to investigate, slowly asking him, 'Where did you get the king's treasure?' The man replied, 'I did not get the king's treasure.' The messenger seized him and sent him to the king. The king personally questioned him, saying, 'Tell me the truth, did you get my treasure?' The man replied, 'I did not get it.' The king asked his ministers, 'What is the punishment for disobeying the king's orders?' The ministers replied, 'Death.' The king said, 'This man has disobeyed my orders and should be punished according to the law. All his relatives should be imprisoned.' So they took him to the execution ground. The man wept sadly, following the executioner, and shouted loudly, 'Ananda! This is a harmful poison! This is a harmful poison!' The executioner said that according to the law, it was necessary to report back. The messenger reported this to the king, who said, 'These words are unreasonable; there must be a meaning to them. Bring him here, and I will question him personally.' The man explained the whole story in detail. The king began to have faith in the Three Jewels (三寶, Sānbǎo, Buddha, Dharma, Sangha). Hearing these words, he could not help but shed tears, telling the man, 'You have obtained this treasure because of the Bhagavan (Buddha). Although your crime deserves death, I now release you and your relatives. You should offer this thing to the Buddha and the Sangha.' After being released, he prepared excellent offerings and respectfully invited the Buddha and the Sangha to his home. The Buddha preached the Dharma to them, and they rejoiced and attained the first fruit (須陀洹果, Xūtuóhuán guǒ, Stream-enterer). Because of this incident, bhikkhus (比丘, Bǐqiū, Buddhist monks) are not allowed to take treasures. Furthermore, Upananda (鄔波難陀, Wūbō nán tuó, name of a bhikkhu) went to the archery training ground and then to the music hall, intimidating the instructors and making them pay for cakes, selling all the bows, arrows, and toys.
之屬，終致貧窮，此是寶類。又鄔波難陀于薜舍離取他童子瓔珞，云是藥叉神物。因受不凈財，事過限廢闕煩惱，制斯學處。
「若復苾芻，寶及寶類，若自捉、教人捉，除在寺內及白衣舍，波逸底迦。若在寺內及白衣舍見寶及寶類，應作是念，然後當取：『若有認者我當與之。』此是時。」
言寶者，謂金銀、琉璃、硨磲、碼瑙、珊瑚、虎魄、商佉右旋，及牟薩羅帝青大青，日月光等。言寶類者，謂鬥戰具，所有兵刃、或管樂所須戲具雜物。自捉者，謂自身觸。遣他者，謂教他觸。寺內者，謂苾芻住處，因鹿子母遂開舉捉。白衣舍者，謂俗人舍。捉他金囊欲為藏舉者，無犯。此中行法者，凡得遺物，主若來索，應反問之。若記識同即宜還彼，若差互者此不應還。若於寺外見他物時，以葉草等蓋覆令密，不得於此為輕棄心，無主來索收歸住處，私自舉掌經七八日，無人索者收貯僧庫，經五六月又無索者，應供僧伽，買牢器具。若後主索，應勸喻彼令施僧伽；若不肯施，當酬本直。若索利者，宜告之曰：「由佛制戒還爾本物，更索其利是所不應。」若寶裝瓔珞、若臂釧等嚴身之具、若張絃樂器、若堪吹𧋠角弓施弦[弓*替]箭有鏃頭、若像身中有佛舍利，如斯等類自觸教他，皆得波逸底迦；方便之罪準果應
【現代漢語翻譯】 現代漢語譯本： 諸如此類的行為，最終會導致貧窮，這些都屬於寶物之類。另外，鄔波難陀（Upānanda，人名）在薜舍離（Vaiśālī，古印度城市名）拿走別人的童子瓔珞，說是藥叉（Yakṣa，一種神）的神物。因為接受不清凈的財物，事情超過限度，廢弛修行，產生煩惱，所以制定了這個學處。
『如果再有比丘，對於寶物以及寶物之類，無論是自己拿取，還是教別人拿取，除非是在寺院內或者在家居士的住所，否則就犯波逸提迦（Pāyantika，一種罪名）。如果在寺院內或者在家居士的住所見到寶物以及寶物之類，應當這樣想，然後才拿取：『如果有人來認領，我應當還給他。』這是規矩。』
所說的寶物，指的是金銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、商佉（śaṅkha，海螺）右旋，以及牟薩羅帝（musāragalva，寶石名）青色、大青色，日月光等。所說的寶物之類，指的是鬥戰的器具，所有的兵刃、或者管樂所需要的戲具雜物。自己拿取，指的是自身觸碰。教他人，指的是教他人觸碰。寺院內，指的是比丘居住的地方，因為鹿子母（Migāramātā，人名）的事情，所以開許拿取。白衣舍，指的是俗人的住所。拿取他人的金囊想要藏起來，沒有犯戒。這裡面行法的原則是，凡是得到遺失的物品，如果主人來索要，應當反問他。如果記憶和認識相同，就應當還給他，如果不一樣，就不應當還。如果在寺院外見到他人的物品時，用樹葉草等蓋住，使它隱蔽，不得對此產生輕視拋棄的心，沒有主人來索要就收歸住處，私自掌管七八天，沒有人來索要就收貯到僧團的倉庫，經過五六個月又沒有人來索要，應當供養僧伽（saṃgha，僧團），購買牢固的器具。如果後來主人來索要，應當勸說他佈施給僧伽；如果不肯佈施，應當償還原本的價值。如果索要利息，應當告訴他說：『由於佛陀制定戒律，歸還你原本的物品，再索要利息是不應該的。』如果是寶物裝飾的瓔珞、或者是臂釧等裝飾身體的物品、或者是張弦的樂器、或者是可以吹奏的𧋠角弓施弦[弓*替]箭有箭頭、或者是佛像身中有佛舍利（śarīra，遺骨），像這些種類自己觸碰或者教他人觸碰，都犯波逸提迦；方便之罪按照結果來衡量。
【English Translation】 English version: Such actions ultimately lead to poverty; these are all categories of valuables. Furthermore, Upānanda took a child's necklace in Vaiśālī, claiming it was a Yaksha's divine object. Because he accepted impure wealth, matters exceeded limits, leading to the abandonment of practice and the arising of afflictions, this precept was established.
'If a Bhikṣu (monk), regarding valuables and items of value, whether personally taking them or instructing others to take them, except within a monastery or a layperson's dwelling, commits a Pāyantika (an offense). If, within a monastery or a layperson's dwelling, he sees valuables or items of value, he should think thus before taking them: 'If someone claims them, I shall return them.' This is the rule.'
The term 'valuables' refers to gold, silver, lapis lazuli, tridacna (giant clam), agate, coral, amber, right-spiraling conch shells (śaṅkha), and musāragalva (a type of gem) in shades of blue, dark blue, sunlight, and moonlight. The term 'items of value' refers to implements of warfare, all weapons, or musical instruments needed for entertainment and miscellaneous items. 'Personally taking' refers to touching with one's own body. 'Instructing others' refers to instructing others to touch. 'Within a monastery' refers to the place where Bhikṣus reside; due to the incident with Migāramātā, taking was permitted. 'Layperson's dwelling' refers to the dwelling of a layperson. Taking another's gold pouch with the intention of hiding it is not an offense. The principle of practice here is that if one finds lost property and the owner comes to claim it, one should ask them questions in return. If the memory and identification match, it should be returned to them; if they differ, it should not be returned. If one sees another's property outside the monastery, one should cover it securely with leaves or grass, without harboring a mind of contempt or abandonment. If no owner comes to claim it, one should take it to one's dwelling and privately manage it for seven or eight days. If no one claims it, it should be stored in the Saṃgha's (community) treasury. If after five or six months no one claims it, it should be offered to the Saṃgha for the purchase of durable equipment. If the owner later claims it, one should persuade them to donate it to the Saṃgha; if they refuse to donate it, one should repay the original value. If they demand interest, one should inform them: 'Due to the Buddha's established precepts, the original item is returned to you; demanding interest is not appropriate.' If it is a necklace adorned with jewels, or armlets and other ornaments for the body, or stringed musical instruments, or horns that can be blown, bows with strings and arrows with arrowheads, or if there are Buddha's śarīra (relics) in the body of a Buddha image, touching these kinds of things oneself or instructing others to touch them all constitutes a Pāyantika; the offense of the means is judged according to the result.
知。若嚴身具不以寶裝，及諸假寶弓無弦、箭無鏃，未張樂器，𧋠不堪吹，乃至結草為瓔珞具，無舍利像及龍象額珠，自觸教他及作書等，或坐寶座，咸惡作罪。若向天上觸時無犯。若先是兵刃，打壞無堪者無犯。亦不應著諸瓔珞具。必須執捉有舍利像及無舍利像，作大師想然後方捉，由是佛寶故。若不守持心，觸得本罪。若月光珠及日光珠，為出水火觸亦無犯。知是賊徒不應指示，若須水火應與。若觸輪王七寶，隨其所應得輕重罪，一得眾教、二得墮罪，餘四無犯(觸女成殘， 珠輪墮罪， 二惡象馬， 無犯應知)。
非時浴學處第六十
佛在王舍城竹林園中，時六眾苾芻在溫泉所，作諸調弄惱影勝王，由此為緣遂遮洗浴。身形臭氣時俗譏嫌，因更開聽半月中洗，復聽在時無過。由隨自樂事過限煩惱，制斯學處。
「若復苾芻，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。」
言故違者，謂違限齊而浴。熱時者，謂春時余有一月半當作安居，即是四月初至五月十五日，及夏初一月，即五月十六日至六月十五日，此兩月半名極熱時。病時者，若不洗浴身心不安。作時等者，義如上說。風時者，謂有微風吹動衣角。
【現代漢語翻譯】 現代漢語譯本 知。如果嚴身具（裝飾品）不用寶物裝飾，以及各種假寶弓沒有弓弦、箭沒有箭頭，沒有調好音的樂器，或者不能吹奏的樂器，乃至用草結成瓔珞具（裝飾品），沒有舍利像以及龍象額珠，自己觸控或教他人觸控以及書寫等等，或者坐在寶座上，都會犯惡作罪。如果向天上觸控時沒有犯戒。如果先前是兵刃，被打壞而不能使用則沒有犯戒。也不應該佩戴各種瓔珞具（裝飾品）。必須執持拿著有舍利像或沒有舍利像的物品，作大師想（觀想佛陀）然後才拿，因為這是佛寶的緣故。如果不守護自己的心，觸控會犯本罪。如果是月光珠以及日光珠，爲了取出水火而觸控也沒有犯戒。知道是賊人團伙不應該指示他們，如果需要水火應該給他們。如果觸控輪王七寶（轉輪王擁有的七種寶物），根據情況會得到輕重不同的罪過，觸控女寶會得到眾教罪、觸控珠輪會得到墮罪，觸控惡象和惡馬，沒有犯戒，應該知道。
非時浴學處第六十
佛在王舍城竹林園中，當時六眾苾芻（比丘）在溫泉處，進行各種調戲玩樂，困擾了影勝王，因此遮止了洗浴。因為身體有臭味，受到世俗的譏諷嫌棄，因此又開許半個月中可以洗一次，又允許在特定時間可以洗浴。由於隨心所欲，超過了限制，煩惱滋生，因此制定了這個學處。
『如果又有比丘，半個月應該洗一次澡，故意違反而洗澡的，除了特定時間外，犯波逸底迦（一種罪名）。特定時間是指，熱時、病時、作時、行時，風時、雨時、風雨時，這些是特定時間。』
所說的故意違反，是指違反規定的時間而洗澡。熱時是指，春天剩餘的一個半月，將要開始安居，也就是四月初到五月十五日，以及夏天開始的一個月，也就是五月十六日到六月十五日，這兩個半月叫做極熱時。病時是指，如果不洗澡身心不安。作時等等，意義如上面所說。風時是指，有微風吹動衣角。
【English Translation】 English version Knowing. If the adornments of the body are not decorated with jewels, and the various imitation jeweled bows have no strings, the arrows have no arrowheads, the musical instruments are not tuned, or are incapable of being played, even if one makes garlands of grass, without relics or the forehead jewel of a dragon elephant, touching them oneself or instructing others to touch them, or writing about them, or sitting on a jeweled throne, one commits a Dukkaṭa offense. If one touches them towards the sky, there is no offense. If they were previously weapons, and are broken and unusable, there is no offense. One should also not wear various garlands. One must hold and grasp objects with or without relics, thinking of the Teacher (Buddha), and then grasp them, because they are treasures of the Buddha. If one does not guard one's mind, touching them incurs the original offense. If they are moon-glow jewels or sun-glow jewels, touching them to extract water or fire is also not an offense. Knowing that they are a gang of thieves, one should not point them out; if they need water or fire, one should give it to them. If one touches the seven treasures of a Chakravartin (wheel-turning king), one incurs offenses of varying severity according to the situation; touching a woman incurs a Saṃghādisesa offense, touching a jewel wheel incurs a Thullaccaya offense, touching vicious elephants and horses incurs no offense, it should be known.
The Sixtieth Training Rule on Bathing at Inopportune Times
The Buddha was in the Bamboo Grove in Rājagṛha. At that time, the Six Group Bhikṣus (monks) were at the hot springs, engaging in various playful activities, disturbing King Bimbisāra, and therefore bathing was prohibited. Because of body odor, they were ridiculed and disliked by the laity, so it was permitted to bathe once every half month, and it was also permitted to bathe at specific times. Because of indulging in desires, exceeding the limits, and giving rise to afflictions, this training rule was established.
'If again, a Bhikṣu (monk) should bathe once every half month, and deliberately violates this by bathing, except at other times, he commits a Pācittiya (an offense). Other times are: hot time, sick time, working time, traveling time, windy time, rainy time, windy and rainy time; these are the times.'
The term 'deliberately violates' refers to bathing in violation of the prescribed time. 'Hot time' refers to the remaining one and a half months of spring, when the rains retreat begins, which is from the beginning of the fourth month to the fifteenth day of the fifth month, and the first month of summer, which is from the sixteenth day of the fifth month to the fifteenth day of the sixth month; these two and a half months are called the extremely hot time. 'Sick time' refers to when one feels uneasy in body and mind if one does not bathe. 'Working time' and so on, the meaning is as explained above. 'Windy time' refers to when there is a slight breeze blowing the corners of one's robes.
雨時者，乃至天雨有二、三渧墮其身上。風雨時者，謂風雨俱有。初開半月浴，因大熱時後聽隨意，更開病等，皆非是犯。此中犯者，若灌頂、若入河池、若冷水、若暖湯，於斯等處不作時心守持而浴者，從上澆水流至於臍，若入河池水過臍上，得波逸底迦。若有要緣須渡河澗、若繞灘磧、若過橋堤腳跌墮水、或時悶絕他以水澆、若在河池為學浮故，若遇天雨，並皆無犯。若在時內須數洗者，應守持心方為沐浴。苾芻住處咸須凈掃，處若寬大修治難遍者，當於要用處而掃拭之。若至八日、十五日，應鳴健稚合衆共掃，眾集之時應說法語、或聖默然，事訖應浴，禮制底已共相慰問，隨意而去。苾芻見地若凈灑掃、或牛糞涂，欲履踐時，皆誦伽他。佛堂制底及幡幢竿，須蹈影過，亦誦伽他。若有方處地多暑熱，亦隨意浴。若觸死屍亦應洗浴。苾芻身死應檢其尸，若無蟲者以火焚燒。無暇燒者應棄水中、或埋于地。若有蟲及天雨，應共輿棄空野林中，北首而臥，竹草支頭，以葉覆身面向南望，當於殯處誦無常經，復令能者說咒愿頌。喪事既訖宜還本處，其捉尸者連衣浴身。若不觸者應洗手足。若剃髮者亦在時攝。若除爪甲應作剃刀形、或斧刃形，不得作稻粒形、人頭半月及烏鳥㭰，不得揩使光澤，應颳去塵垢。若剃髮者咸須
總剃，不應留頂上朱涂，不應以鉸刀翦發。若在瘡邊隨意翦之，三隱處毛並不應剃。若蟲生、或有瘡，應告上座方剃。若脛腨毛近瘡應剃。蘭若苾芻發極長時，得齊兩指，余不應爾。剃髮之時，不應披三法服，應別畜一剃髮之衣。此若無者，可披僧腳崎。若無剃髮人，苾芻解者，應于屏處剃之，由此僧伽聽畜剃刀等物，須者取用。若大眾地灑掃凈處，不應于中除棄爪發。若是老病及有風雨，聽隨處剃。剃髮竟時應以牛糞涂拭其地，次洗浴身，老病乏水應洗五支，謂頭及手足。若洗浴時應觀合不。其澆水者，應著二衣，不應師子而洗野干，謂破戒人使持戒者，若是父母、阿遮利耶、鄔波馱耶，此之四人縱是破戒亦應供養，不應輕慢。若洗浴時，不應輒使不信之人及初信人入于浴室。若洗浴時要須心念守持：「我今欲洗，在何時中？」然後方浴，不得將磚石等磨揩髀腨，不應露體而浴。可畜浴裙長四五肘、闊一肘半，不得復作，若復作者恐蟲住內。將欲洗時應觀其水無蟲方浴。若無裙者，應以樹葉掩身屏處而浴，若洗浴時蟲著身者，此水則不應浴。若在河池洗浴竟時，方便以手開掩浴裙，漸漸出水勿令相著帶小蟲出。若至岸邊，暫時蹲住，然後偏抽捩除其水，不應濕體披支伐羅。若拭身巾、或以洗裙拭去身水，方可披衣。
如上所說，不順行者，咸惡作罪。
第七攝頌曰：
殺傍生故惱， 擊攊水同眠， 怖藏資索衣， 無根女同路。
殺傍生學處第六十一
佛在室羅伐城給孤獨園，時鄔陀夷苾芻往教射堂，自現己技作五箭法，輕忽人眾，因害飛禽。由傍生事不忍無悲煩惱，制斯學處。
「若復苾芻，故斷傍生命者，波逸底迦。」
言故者，謂作傍生想故心而殺。言傍生者，謂烏禽、蛇鼠等。斷命者，令彼命根身中不續。此中犯者，若苾芻以自身手、若持器仗、或擲余物作殺心而打者，或當時死、或後命終，皆得本罪；若不死者，得惡作罪。使癲狂者行殺害時，彼雖無犯，教者本罪。若遣書信若手印等令其行殺，命斷之時，皆得惡作。境想六句亦如上說。復有處說：「實非傍生作傍生想，亦得本罪，從心結重。」若故殺彼而錯殺此，得惡作罪。若無心當境者，無犯。
故惱苾芻學處第六十二
佛在室羅伐城給孤獨園，時鄔陀夷苾芻見十七眾受近圓已，作惱亂心而告之曰：「汝等雖蒙作法，實不得戒。何用勞心更求學業？」由戲笑事不寂靜煩惱，制斯學處。
「若復苾芻，故惱他苾芻，乃至少時不樂。以此為緣者，波逸底迦。」
言故惱者，謂彼本心以惡作事令他生
【現代漢語翻譯】 現代漢語譯本： 如上所說，不順從這些戒律的人，都會犯下惡作罪。
第七攝頌說：
殺害傍生故生惱，擊打、戲弄、水中共眠， 恐嚇、藏匿財物、索取衣物，與無根女同路。
殺傍生學處第六十一
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『聞者城』）的給孤獨園（Anāthapiṇḍada-ārāma，又稱祇園精舍）時，鄔陀夷（Udayin）比丘前往射堂，炫耀自己的箭術，表演五箭連發，輕視眾人，因此傷害了飛禽。因為傍生之事，不忍心生起無悲憫的煩惱，因此制定了這個學處。
『若有比丘，故意斷絕傍生之性命，犯波逸提迦（Pāyantika，一種罪名）。』
『故意』是指，作傍生之想而故意殺害。『傍生』是指，烏鴉、鳥類、蛇、老鼠等。『斷命』是指，使它們的命根在身體中不再延續。此中犯戒的情況是：如果比丘用自己的手，或者拿著器械，或者投擲其他東西，以殺害之心擊打傍生，無論當時死亡，或者之後死亡，都犯根本罪；如果未死亡，則犯惡作罪。如果使癲狂之人進行殺害，癲狂之人沒有罪，但教唆者犯根本罪。如果派遣書信或手印等方式，令他人進行殺害，在生命斷絕之時，都犯惡作罪。境、想六句的判斷也如上所述。還有一種說法：如果實際上不是傍生，卻認為是傍生而殺害，也犯根本罪，從內心結罪更重。如果故意殺害這個，卻錯誤地殺害了那個，得惡作罪。如果無心而擊中目標，則不犯戒。
故惱比丘學處第六十二
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『聞者城』）的給孤獨園（Anāthapiṇḍada-ārāma，又稱祇園精舍）時，鄔陀夷（Udayin）比丘看見十七位僧眾受了近圓戒（Upasampadā，比丘戒），心生惱亂，就告訴他們說：『你們雖然接受了作法，實際上並沒有得到戒律。何必勞心費力地再去學習呢？』因為戲笑之事，不寂靜而生煩惱，因此制定了這個學處。
『若有比丘，故意惱亂其他比丘，哪怕是讓他稍微不快樂，以此為緣由，犯波逸提迦（Pāyantika，一種罪名）。』
『故意惱亂』是指，內心本意是以惡作之事使他人產生不悅。
【English Translation】 English version: As stated above, those who do not follow these precepts will commit the offense of Dukkaṭa (an offense of wrong-doing).
The seventh summary verse says:
Killing sentient beings causes annoyance, striking, teasing, sleeping in water together, Intimidating, hiding possessions, demanding clothing, traveling with a woman without roots.
The Sixty-first Training Rule on Killing Animals
When the Buddha was in the Jeta Grove (Jetavana-ārāma) in Śrāvastī (a city in ancient India, meaning 'the city of hearers'), the Bhikṣu Udayin (a Bhikkhu) went to the archery hall and showed off his skills, performing the five-arrow technique, belittling the crowd, and thus harming birds. Because of the matter of animals, he could not bear to generate uncompassionate afflictions, so this training rule was established.
'If any Bhikṣu intentionally takes the life of an animal, it is a Pāyantika (an offense requiring expiation).'
'Intentionally' means intentionally killing with the thought of it being an animal. 'Animal' refers to crows, birds, snakes, rats, and the like. 'Taking life' means causing their life force to no longer continue in their body. The offenses in this case are: if a Bhikṣu uses his own hands, or holds weapons, or throws other objects, striking with the intention to kill, whether they die at that time or later, they commit the fundamental offense; if they do not die, they commit the offense of Dukkaṭa. If he causes a madman to commit killing, the madman has no offense, but the instigator commits the fundamental offense. If he sends letters or hand gestures, etc., causing others to commit killing, at the time of the termination of life, they all commit the offense of Dukkaṭa. The six aspects of object and thought are judged as described above. There is also a saying: if it is actually not an animal, but one thinks it is an animal and kills it, one also commits the fundamental offense, and the offense is heavier from the mind. If one intentionally kills this one, but mistakenly kills that one, one commits the offense of Dukkaṭa. If one unintentionally hits the target, there is no offense.
The Sixty-second Training Rule on Annoying Bhikṣus
When the Buddha was in the Jeta Grove (Jetavana-ārāma) in Śrāvastī (a city in ancient India, meaning 'the city of hearers'), the Bhikṣu Udayin (a Bhikkhu) saw seventeen monks who had received the Upasampadā (full ordination), and with an intention to annoy them, he told them: 'Although you have received the procedure, you have not actually obtained the precepts. Why bother to study further?' Because of the matter of joking, he was not peaceful and generated afflictions, so this training rule was established.
'If any Bhikṣu intentionally annoys another Bhikṣu, even if it is to make him slightly unhappy, for this reason, it is a Pāyantika (an offense requiring expiation).'
'Intentionally annoying' means that the original intention is to cause others to be displeased by means of evil deeds.
惱。少時不樂者，謂彼悔箭射心。言以此為緣者，謂以惱亂為緣。此中犯者，說他事時，言或稱理或不稱理，作觸惱心，謂時非時、結界成不、二師有過汝可更受、汝于某處盜親教師衣、或犯重罪，說是語時，他惱悔心生與不生，言說了時，便得墮罪。除近圓事及波羅市迦，若以余緣相惱亂者，鹹得惡作。若授學人及不解語人，欲令生惱，亦得惡作。若作饒益心、隨順律教以理開導者，皆悉無犯。境想六句，兩重四輕；于惡作事想疑等亦有六句，如上應思。
以指擊攊他學處第六十三
佛在室羅伐城給孤獨園，時十七眾苾芻中有一人，被惱不樂。彼十六人共來愧謝，以指擊攊，因笑過分遂致命終。事惱同前，制斯學處。
「若復苾芻，以指擊攊他者，波逸底迦。」
若苾芻以一、二指乃至十指，擊攊他時，各獲墮罪。若二人身俱頑痹而擊攊者，得惡作罪。苾芻苾芻想，兩重四輕，于擊攊想亦為六句。若以指頭示瘡黡處者，無犯。
水中戲學處第六十四
佛在室羅伐城給孤獨園，時十七眾苾芻在阿市羅跋底河中戲，時勝光王見生譏嫌。事惱同前，制斯學處。
「若復苾芻，水中戲者，波逸底迦。」
言水中戲者，因九事生犯，謂自喜教他喜、自戲教他戲、自跳教他跳
【現代漢語翻譯】 現代漢語譯本：惱怒。如果一個人在年輕時不快樂，那是因為他後悔自己的行為像箭一樣刺痛了他的心。這裡所說的『以...為緣』，指的是以惱亂他人為緣由。在這種情況下，如果有人在談論其他事情時，無論所說的是否合乎道理，只要他的行為觸動了對方的惱怒之心，例如說『現在不是時候』、『結界是否成立』、『兩位導師都有過錯，你可以接受其他的教導』、『你在某處偷了親教師的衣服』、或者『你犯了重罪』等等，只要說出這些話，無論對方是否因此感到惱怒和後悔，說話的人就犯了墮罪（Pāyantika）。除了涉及受具足戒（Upasampadā）的事情和波羅夷罪（Pārājika）的情況，如果以其他原因惱亂他人，都會構成惡作罪（Duṣkṛta）。如果想讓沙彌（Śrāmaṇera）或不理解語言的人感到惱怒，也會構成惡作罪。如果以饒益之心、隨順戒律教導他人，都是沒有罪過的。關於對象的想法有六種情況，即兩重四輕；對於惡作罪的想法、懷疑等也有六種情況，應該如上思考。 以指擊攊他學處第六十三 佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇樹給孤獨園）時，十七位比丘（Bhikṣu，佛教出家男眾）中有一人，因為被惱怒而不快樂。其餘十六人一起來到他面前懺悔道歉，並用手指彈擊他，因為笑得太過分，導致他喪命。這件事的惱怒情況與之前相同，因此制定了這條學處。 『如果任何比丘，用手指彈擊他人，犯波逸提罪（Pāyantika）。』 如果比丘用一根、兩根乃至十根手指彈擊他人，每次彈擊都會犯墮罪。如果兩個人的身體都麻木不仁，互相彈擊，則犯惡作罪。比丘對比丘的想法，有兩重四輕，對於彈擊的想法也有六種情況。如果用手指指點瘡或痣的位置，則沒有罪過。 水中戲學處第六十四 佛陀在室羅伐城（Śrāvastī，古印度城市）的給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇樹給孤獨園）時，十七位比丘在阿市羅跋底河（Aciravatī，阿祇羅跋提河）中嬉戲，當時勝光王（Prasenajit，波斯匿王）看到后產生了譏嫌。這件事的惱怒情況與之前相同，因此制定了這條學處。 『如果任何比丘，在水中嬉戲，犯波逸提罪（Pāyantika）。』 這裡所說的『在水中嬉戲』，會因為九種原因而產生罪過，即自己喜歡教他人喜歡、自己嬉戲教他人嬉戲、自己跳躍教他人跳躍。
【English Translation】 English version: Annoyance. If someone is unhappy in their youth, it is because they regret their actions like arrows piercing their heart. The phrase 'because of...' here refers to using annoyance as a cause. In this case, if someone is talking about other things, whether what they say is reasonable or not, as long as their actions touch the other person's heart of annoyance, such as saying 'now is not the time,' 'whether the boundary is established,' 'both teachers have faults, you can accept other teachings,' 'you stole the preceptor's robe in a certain place,' or 'you have committed a serious crime,' etc., as long as these words are spoken, whether the other person feels annoyed and regretful as a result or not, the speaker commits a Pāyantika offense. Except for matters involving Upasampadā (full ordination) and Pārājika (defeat), if one annoys others for other reasons, it constitutes a Duṣkṛta offense. If one wants to annoy a Śrāmaṇera (novice monk) or someone who does not understand the language, it also constitutes a Duṣkṛta offense. If one teaches others with a beneficial intention, in accordance with the precepts, it is without offense. There are six situations regarding the object of thought, namely two heavy and four light; there are also six situations regarding the thoughts, doubts, etc. of Duṣkṛta offenses, which should be considered as above. The Sixty-Third Training Rule: Flicking Others with Fingers When the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (ancient Indian city), one of the seventeen Bhikṣus (Buddhist monks) was unhappy because he was annoyed. The other sixteen came to him to repent and apologize, and flicked him with their fingers, and because they laughed too much, he died. The annoyance of this matter is the same as before, so this training rule was established. 'If any Bhikṣu flicks another with his fingers, he commits a Pāyantika offense.' If a Bhikṣu flicks another with one, two, or even ten fingers, each flick incurs a Pāyantika offense. If two people are both numb and flick each other, they commit a Duṣkṛta offense. The thought of Bhikṣu towards Bhikṣu has two heavy and four light, and there are also six situations for the thought of flicking. If one points to the location of a sore or mole with a fingertip, there is no offense. The Sixty-Fourth Training Rule: Playing in Water When the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (ancient Indian city), seventeen Bhikṣus were playing in the Aciravatī (Aciravati River), and King Prasenajit (King Pasenadi) saw it and became critical. The annoyance of this matter is the same as before, so this training rule was established. 'If any Bhikṣu plays in the water, he commits a Pāyantika offense.' The phrase 'playing in the water' here will cause offenses for nine reasons, namely, liking it oneself and teaching others to like it, playing oneself and teaching others to play, jumping oneself and teaching others to jump.
、掉舉弄影、身相打拍。此中犯相者，謂在水中若出若沒、若去若來、若拍水為鼓、若自作若共他作、若隨三業所引起事。若苾芻作戲調想，初從座起著裙披衣，去至洗處，著洗裙入水中，隨其深淺、或堪不堪，擬為戲調，一一皆得方便惡作。若為戲笑、若浮若沒、若去若還、或㳂波下、或溯流上、若打水作樂、畫水波文、於水瓨中、或罐器內、若於羹碗以手打拍，作絃管音者，鹹得墮罪。若指彈作聲，為戲調心，皆得惡作。若作取涼冷意騰攪水波、若渡河若學浮者無犯。如世尊說：「苾芻應習浮，恐有難緣不能浮渡。」若以水灑弄他時，隨渧多少鹹得墮罪。為取涼冷水灑，無犯。油等渧他者，得惡作罪。除水已外，若將余物而戲調者，皆得惡作。水作水想有其六句。有說：「實非是水而為水想，亦得墮罪。」
與女人同室宿學處第六十五
佛在室羅伐城給孤獨園，時阿尼盧陀苾芻于無男子處，與女人同一室宿。女生染意，請就家中設食供養，強逼苾芻欲行非法。由女人事譏嫌煩惱，制斯學處。
「若復苾芻，共女人同室宿者，波逸底迦。」
言女人者，謂是人女，堪行非法手足相稱。言同室者，四室如前。此中犯者，苾芻與女一處同宿，至明相出，便得墮罪。若明相未出，得惡作罪。若女
【現代漢語翻譯】 現代漢語譯本：掉舉弄影、身相打拍：指輕浮地玩弄影子，以及拍打身體。此中犯相者，指的是在水中或出或沒、或去或來，或者拍水為鼓，無論是自己做還是和別人一起做，或者隨著身、口、意三業所引起的事情而做這些行為。如果比丘（bhiksu，佛教出家男眾）以戲調的心態，剛開始從座位上起來就穿上裙子和袈裟，去到洗浴的地方，穿上洗浴的裙子進入水中，根據水深淺的情況，或者適合或者不適合，想要進行戲弄調笑，每一個行為都會構成方便惡作（duhkrita，輕罪）。如果爲了戲笑，或者浮或者沉，或者去或者回，或者順著波浪向下，或者逆著水流向上，或者打水作樂，在水上畫波紋，在水罐中或者其他容器內，或者在羹碗上用手拍打，發出絃樂的聲音，都會構成墮罪（patayantika，一種較輕的罪）。如果用手指彈撥發出聲音，以戲弄調笑為目的，都會構成惡作罪。如果是爲了取涼意而攪動水波，或者渡河，或者學習游泳，則沒有罪。正如世尊（Buddha，佛教創始人）所說：『比丘應該學習游泳，以防遇到困難時無法渡過。』如果用水潑灑他人，根據水滴的多少都會構成墮罪。爲了取涼意而灑水，沒有罪。用油等液體滴灑他人，會構成惡作罪。除了水以外，如果用其他東西進行戲弄調笑，都會構成惡作罪。對於『水』認為是『水』，有六種情況。有人說：『實際上不是水，卻認為是水，也會構成墮罪。』 與女人同室宿學處第六十五 佛陀（Buddha，佛教創始人）在室羅伐城（Sravasti）的給孤獨園（Jetavana），當時阿尼盧陀比丘（Anuruddha bhiksu）在沒有男人的地方，與女人同住一個房間。那個女人產生了愛慕之意，邀請比丘去她家設宴供養，並強迫比丘想要進行非法的性行為。因為這個女人的事情，引起了人們的譏諷和煩惱，所以佛陀制定了這個學處。 『如果又有比丘（bhiksu，佛教出家男眾），與女人同住一個房間，犯波逸提罪（patayantika，一種較輕的罪）。』 這裡所說的『女人』，指的是人類的女子，適合進行非法的性行為，並且手腳健全。所說的『同室』，指的是前面所說的四種房間。這裡所說的犯戒，指的是比丘與女人在一個房間里同住，直到天亮，就會構成墮罪（patayantika，一種較輕的罪）。如果天還沒亮，則構成惡作罪（duhkrita，輕罪）。如果是女子...
【English Translation】 English version: Frivolous gestures and shadow play, striking and patting the body: This refers to lightly playing with shadows and patting the body. 'Offenses in this context' refer to being in water, either emerging or submerging, going or coming, or striking the water as if it were a drum, whether done alone or with others, or engaging in these actions due to activities arising from the three karmas (body, speech, and mind). If a bhiksu (Buddhist monk) with a playful intention, upon initially rising from his seat, puts on his lower garment and robe, goes to the bathing area, puts on his bathing garment, and enters the water, according to the depth of the water, whether suitable or unsuitable, intends to engage in jesting and teasing, each action constitutes a dukhkrita (minor offense). If for the sake of amusement, either floating or sinking, going or returning, either drifting downstream or going upstream, or striking the water for enjoyment, drawing patterns on the water, in a water jug or other container, or striking a soup bowl with the hand, making sounds like stringed instruments, all constitute a patayantika (a lighter offense). If snapping fingers to make sounds, with a playful intention, all constitute a dukhkrita. If stirring the water to create cool waves, or crossing a river, or learning to swim, there is no offense. As the Buddha (founder of Buddhism) said: 'A bhiksu should learn to swim, in case there is a difficult situation where he cannot cross.' If splashing water on others, according to the amount of water, all constitute a patayantika. Splashing water to obtain coolness, there is no offense. Dripping oil or other liquids on others constitutes a dukhkrita. Apart from water, if using other things for jesting and teasing, all constitute a dukhkrita. Regarding 'water' being perceived as 'water,' there are six situations. Some say: 'If it is actually not water but is perceived as water, it also constitutes a patayantika.' The Sixty-Fifth Training Rule: Dwelling in the Same Room with a Woman The Buddha (founder of Buddhism) was in Jetavana (Give Solitude Garden) in Sravasti. At that time, the bhiksu (Buddhist monk) Anuruddha bhiksu, in a place without men, dwelled in the same room with a woman. The woman developed feelings of affection and invited the bhiksu to her home for a feast, and forcibly tried to engage the bhiksu in unlawful sexual conduct. Because of this woman's affair, it caused ridicule and annoyance, so the Buddha established this training rule. 'If another bhiksu (Buddhist monk) dwells in the same room with a woman, it is a patayantika (a lighter offense).' Here, 'woman' refers to a human female, suitable for engaging in unlawful sexual conduct, and with intact limbs. 'Same room' refers to the four types of rooms mentioned earlier. 'Offense' here refers to a bhiksu dwelling in the same room with a woman until dawn, which constitutes a patayantika (a lighter offense). If it is not yet dawn, it constitutes a dukhkrita (minor offense). If the woman...
在閣上苾芻在下、或復翻此；若有梯，除去；有戶牢閉；若不去梯應安關鑰、若令苾芻等而為守護，其守護人不應眠睡，若異此者便得墮罪。或雖同室，以物遮障使絕往來。若女在室外牢閉其戶、或牧牛羊孤獨舍中，遮障同前。若以柴棘周匝圍繞者無犯。若不爾者，明相出時鹹得墮罪。若天龍女可見形者，及女傍生同處宿時，鹹得惡作。小女傍生不堪行淫者，無犯。若居叢薄、或在榛林、密竹間空樹內、庇崖坎蔭樹枝與女宿時，鹹得惡作。無堪之女，亦得惡作。長行屋宇門各別開，隨有女處同宿得罪。女為女想，有其六句，前四得罪，后二無犯。若苾芻先臥、女人後來，苾芻不知亦得本罪。有說：「設無女人作有女想，亦得本罪。」若有父母夫主等為守護者，同宿無犯。
恐怖苾芻學處第六十六
佛在室羅伐城給孤獨園，時鄔陀夷披著毛緂驚恐十七眾云：「神鬼來。」令生恐怖。由戲笑事不寂靜煩惱，制斯學處。
「若復苾芻，若自恐怖、若教人恐怖他苾芻，下至戲笑者，波逸底迦。」
下至戲笑者，雖作調弄，本為惱心。此中犯者，若苾芻于余苾芻作恐怖意，以可惡事令生畏惱，謂以色聲香味觸為驚怖事，告彼人曰：「畢舍遮等欲來殺汝。」隨彼怖不，解其言義，便得本罪。若以可愛色聲
【現代漢語翻譯】 現代漢語譯本 若有比丘在樓上或樓下，或者翻譯經典；如果有梯子，應當移除；如果有門，應當牢牢關閉。如果不移除梯子，應當安上門閂或鎖，或者安排比丘等來守護。守護的人不應該睡覺，如果違反這些規定，就犯墮罪。或者即使在同一個房間，也應用東西遮擋，使彼此隔絕往來。如果婦女在室外，應當牢牢關閉房門；或者在放牧牛羊的偏僻住所，遮擋方式與前面相同。如果用柴火或荊棘在四周環繞，則不犯戒。如果不是這樣，在天亮時都犯墮罪。如果天龍女顯現可見的形體，以及女性傍生與比丘同處住宿時，都犯惡作罪。年幼的女性傍生，沒有性行為能力，則不犯戒。如果住在草叢、灌木林、茂密的竹林間、空樹洞內、山崖下、樹蔭下，與女子同宿時，都犯惡作罪。沒有性行為能力的女子，也犯惡作罪。長排房屋，門各自朝向不同方向，只要有女子的地方就同宿，就犯戒。對比丘來說，如果心中想的是女子，有六種情況，前四種犯戒，后兩種不犯戒。如果比丘先睡下，女人後來，比丘不知情，也犯根本罪。有人說：『即使沒有女人，但心中作有女人的想法，也犯根本罪。』如果有父母或丈夫等作為守護者，同宿不犯戒。
恐怖比丘學處第六十六
佛陀在室羅伐城（Śrāvastī，古印度城市，意為『聞者雲集』）的給孤獨園（Jetavana-anāthapiṇḍika-ārāma，又稱祇園精舍），當時鄔陀夷（Udayin，人名）披著毛氈，驚嚇十七群比丘說：『神鬼來了！』使他們產生恐懼。因為戲笑之事導致不平靜和煩惱，所以制定了這個學處。
『如果又有比丘，自己製造恐怖，或者教唆他人使其他比丘感到恐怖，哪怕是戲笑，都犯波逸提迦（Pācittiya，一種戒律名稱）。』
哪怕是戲笑，即使是開玩笑，其本質也是爲了使對方惱怒。這裡所說的犯戒，是指比丘對比丘產生恐怖的想法，用令人厭惡的事情使對方感到畏懼和惱怒，比如用色、聲、香、味、觸等作為驚嚇的事情，告訴那個人說：『畢舍遮（Piśāca，食人肉的惡鬼）等要來殺你了！』無論對方是否感到害怕，只要理解了話語的含義，就犯根本罪。如果用可愛的色、聲等。
【English Translation】 English version If a Bhikṣu is upstairs or downstairs, or is translating scriptures; if there is a ladder, it should be removed; if there is a door, it should be securely closed. If the ladder is not removed, a bolt or lock should be installed, or Bhikṣus should be arranged to guard it. The guard should not sleep; if these rules are violated, a Dukkaṭa offense is committed. Or even if in the same room, objects should be used to create a barrier to prevent interaction. If a woman is outside the room, the door should be securely closed; or in a remote dwelling where cattle and sheep are herded, the barrier should be the same as before. If the area is surrounded by firewood or thorns, there is no offense. If not, all commit a Dukkaṭa offense when dawn breaks. If a Nāga (dragon) woman appears in visible form, and a female animal shares lodging with a Bhikṣu, all commit a Duṣkṛta (minor offense). If the young female animal is incapable of sexual intercourse, there is no offense. If living in thickets, bushes, dense bamboo forests, inside hollow trees, under cliffs, or in the shade of trees, and lodging with a woman, all commit a Duṣkṛta offense. A woman who is incapable of sexual intercourse also incurs a Duṣkṛta offense. In long rows of houses with doors facing different directions, if lodging in any place where there is a woman, an offense is committed. If a Bhikṣu thinks of a woman, there are six situations; the first four incur an offense, the last two do not. If a Bhikṣu lies down first and a woman comes later, and the Bhikṣu is unaware, the original offense is still committed. Some say: 'Even if there is no woman, but one thinks of a woman, the original offense is committed.' If there are parents or a husband as guardians, lodging together is not an offense.
The Sixty-Sixth Training Rule on Frightening Bhikṣus
The Buddha was at Jetavana-anāthapiṇḍika-ārāma (Jeta Grove, Anathapindika's monastery) in Śrāvastī (ancient Indian city, meaning 'where hearers gather'). At that time, Udayin (name of a person) draped himself in a woolen blanket and frightened seventeen groups of Bhikṣus, saying, 'Ghosts are coming!' causing them to be afraid. Because of joking matters causing unrest and annoyance, this training rule was established.
'If a Bhikṣu again, either frightens himself, or instructs others to frighten other Bhikṣus, even in jest, it is a Pācittiya (a type of monastic offense).'
Even in jest, even if joking, the essence is to annoy the other person. The offense here refers to a Bhikṣu having the intention to frighten another Bhikṣu, using disgusting things to cause fear and annoyance, such as using sights, sounds, smells, tastes, and tactile sensations as frightening things, telling that person, 'Piśāca (flesh-eating demon) etc. are coming to kill you!' Whether the other person is afraid or not, as long as they understand the meaning of the words, the original offense is committed. If using lovely sights, sounds, etc.
等事，謂王欲來殺害汝者，得惡作罪。若於授學人及於餘人為驚惱者，得惡作罪。若說地獄、傍生、餓鬼，情存化導，彼雖生怖者無犯。苾芻苾芻想有其六句，初二本罪，后四輕罪。實無怖事作無怖想，亦有六句。有說：「設非苾芻作苾芻想，亦得墮罪。」
藏他衣缽學處第六十七
佛在室羅伐城給孤獨園，時十七眾共六眾苾芻在水而浴，時十七眾在水中戲，沒不疾出。是時六眾收取其衣，藏草叢下舍之而去。事惱同前，制斯學處。
「若復苾芻，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，除余緣故，波逸底迦。」
言正學女者，若曾嫁女年滿二十、若是童女年滿十八，應與正學法，作白二羯磨與之。言正學法者，謂是六法及六隨法。云何六法？
一者不得獨在道行。 二者不得獨渡河水。 三者不得觸丈夫身。 四者不得與男同宿。 五者不得為媒嫁事。 六者不得覆尼重罪。
頌曰：
不獨在道行、 不獨渡河水、 不故觸男子、 不與男同宿、 不為媒嫁事、 不覆尼重罪。
云何六隨法？
一者不捉屬己金銀。 二者不得剃隱處毛。 三者不得墾掘生地。 四者不故斷生草木。 五者不得不受而
【現代漢語翻譯】 現代漢語譯本： 關於諸如此類的事情，如果（有人）說國王想要來殺害你，（使對方）產生恐懼，就犯惡作罪。如果對正在學習的人或者其他人造成驚嚇或惱怒，就犯惡作罪。如果講述地獄、傍生（動物）、餓鬼的情況，目的是爲了教化引導，即使他們因此產生恐懼，也沒有罪過。對於比丘（bhiksu，男性出家人）對比丘（bhiksu，男性出家人）的想法，有六種情況，前兩種是根本罪，后四種是輕罪。實際上沒有恐怖的事情卻產生沒有恐怖的想法，也有六種情況。有人說：『即使不是比丘（bhiksu，男性出家人）卻產生是比丘（bhiksu，男性出家人）的想法，也會犯墮罪。』
藏他衣缽學處第六十七
佛陀住在室羅伐城（Sravasti）的給孤獨園（Jetavana），當時十七眾和六眾的比丘（bhiksu，男性出家人）一起在水中沐浴，十七眾在水中嬉戲，沒有迅速出來。這時，六眾拿走他們的衣服，藏在草叢下就離開了。造成惱怒的情況與之前相同，因此制定了這個學處。
『如果又有比丘（bhiksu，男性出家人），自己藏匿比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、正學女（siksamana，預備出家的女子）、求寂（sramanera，沙彌）、求寂女（sramaneri，沙彌尼）的衣缽以及其他資具，或者教唆別人藏匿，除非有其他原因，就犯波逸提迦（payattika，一種罪名）。』
所說的正學女（siksamana，預備出家的女子），如果是曾經出嫁的女子，年齡滿二十歲，如果是童女，年齡滿十八歲，應該給予正學法，通過白二羯磨（battidvitiyakamma，一種僧團儀式）授予。所說的正學法，指的是六法和六隨法。什麼是六法？
一者，不得獨自在道路上行走。二者，不得獨自渡過河水。三者，不得觸控男人的身體。四者，不得與男人同住。五者，不得做媒嫁的事情。六者，不得隱瞞比丘尼（bhiksuni，女性出家人）的重罪。
頌曰：
不獨自在道上行，不獨自渡過河水，不故意觸控男子，不與男子同住，不做媒嫁的事情，不隱瞞比丘尼（bhiksuni，女性出家人）的重罪。
什麼是六隨法？
一者，不拿取屬於自己的金銀。二者，不得剃除隱秘處的毛髮。三者，不得開墾挖掘新生的土地。四者，不故意砍斷生長的草木。五者，不得不接受……
【English Translation】 English version: Regarding such matters, if (someone) says that the king wants to come and kill you, (causing the other person) to be afraid, one commits a dukkhata (evil deed) offense. If one causes fright or annoyance to a student or others, one commits a dukkhata (evil deed) offense. If one speaks of hell, animals (tiryak), or hungry ghosts (preta), with the intention of teaching and guiding, even if they become afraid as a result, there is no offense. Regarding a bhiksu (male monastic) thinking of another bhiksu (male monastic), there are six situations; the first two are root offenses, and the last four are minor offenses. Actually, there is no frightening matter, yet one has a thought of no fear; there are also six situations. Some say: 'Even if one is not a bhiksu (male monastic) but thinks of oneself as a bhiksu (male monastic), one will also commit a patita (fallen) offense.'
The Sixty-Seventh Training Rule on Hiding Another's Robe and Bowl
The Buddha was residing in Jeta Grove (Jetavana) in Sravasti (Sravasti). At that time, seventeen groups and six groups of bhiksus (male monastics) were bathing in the water. The seventeen groups were playing in the water and did not come out quickly. At this time, the six groups took their clothes, hid them under the grass, and left. The situation of annoyance is the same as before, so this training rule was established.
'If again, a bhiksu (male monastic) himself hides the robe and bowl and other belongings of a bhiksu (male monastic), bhiksuni (female monastic), siksamana (probationary nun), sramanera (male novice), or sramaneri (female novice), or instructs others to hide them, except for other reasons, it is a payattika (expiation).'
The so-called siksamana (probationary nun), if she is a woman who has been married and is twenty years old, or if she is a virgin and is eighteen years old, she should be given the siksamana (probationary nun) precepts, and given them through a battidvitiyakamma (formal act of the Sangha). The so-called siksamana (probationary nun) precepts refer to the six rules and the six secondary rules. What are the six rules?
First, one must not travel alone on the road. Second, one must not cross a river alone. Third, one must not touch a man's body. Fourth, one must not sleep with a man. Fifth, one must not act as a matchmaker. Sixth, one must not conceal a bhiksuni's (female monastic) grave offense.
Verse:
Do not travel alone on the road, do not cross a river alone, do not intentionally touch a man, do not sleep with a man, do not act as a matchmaker, do not conceal a bhiksuni's (female monastic) grave offense.
What are the six secondary rules?
First, one must not take hold of one's own gold and silver. Second, one must not shave the hair in hidden places. Third, one must not cultivate and dig up new land. Fourth, one must not intentionally cut off living grass and trees. Fifth, one must not receive...
食。 六者不得食曾觸食。
頌曰：
不得捉金等、 不除隱處毛、 不掘于生地、 不壞生草等、 不受食不餐、 曾觸不應食。
若正學女及求寂男女受戒法式，如廣文說。言衣者，謂應量衣，合分別者。缽謂堪得守持。言余資具者，謂缽絡、飲水器、腰絳、針筒等。言缽絡者，謂盛缽袋，若用布作、或用織網。若是老病聽畜杖絡。飲水器者，謂小銅盞。腰絳者，聽畜三種：一、匾絳；二、圓絳；三、方絳。諸繩索類悉不應用，若更有餘綺飾絳帶，皆不合畜。金銀莊嚴具是不凈物，亦不應著。但是沙門合畜之物，得根本罪；不合畜者，得惡作罪。除余緣者，若恐有王賊等難，為其藏舉者無犯。此中犯者，知是他物作故惱心、或復戲笑，隨彼前人生惱不惱，藏彼物時便得墮罪。若金銀等器，若犯舍缽等、若不凈三衣、若減量衣、若授學人物、若此部餘部互為藏舉，及余沙門婆羅門等物，輒藏舉者，鹹得惡作。
他寄衣不問主輒著學處第六十八
佛在室羅伐城給孤獨園，時鄔波難陀以己三衣與依止弟子，弟子得已治染既訖，作己物心還寄師主，便往他方。時彼師主輒取而著，極令垢膩還安本處，弟子后還見衣生惱。由取衣事及廢闕煩惱，制斯學處。
「若復苾芻，受
他寄衣，后時不問主輒自著用者，波逸底迦。」
衣者，謂三衣。不問者，不從他借用者披著。此中犯者，若苾芻與苾芻衣，不問主，自取而著。不問不問想疑，取衣著時，二重二輕，后二無犯。授學人等衣及不凈衣，不借而用，並得惡作。若親友物，彼聞用時心歡喜者無犯。有說：「雖實借得作不借想，亦得墮罪。」
以眾教罪謗清凈苾芻學處第六十九
佛在王舍城竹林園中，時蜜呾羅步弭迦見實力子披衣拂著蓮花色苾芻尼頭，遂便謗彼犯眾教罪。由同梵行事不忍，不寂靜煩惱，制斯學處。
「若復苾芻，瞋恚故，知彼苾芻清凈無犯，以無根僧伽伐尸沙法謗者，波逸底迦。」
言無根者，謂無見聞疑根。僧伽伐尸沙者，於十三中隨一一事謗者，謂非理出言，于不凈人有十一事成犯，六事非犯；于清凈人十事成犯，五事無犯，如上應知。以眾教謗，便得墮罪。若窣吐羅罪謗、若謗授學人、若前人不領解語，鹹得惡作。凈與不凈作凈想疑，得波逸底迦。作不凈心，得惡作罪。有說：「雖非苾芻作苾芻想，而謗他者，亦得墮罪。」
與女人同道行學處第七十
佛在室羅伐城給孤獨園，有諸苾芻從王舍城詣室羅伐悉底，時有織師與婦共鬥，其婦遂便舍家而去。苾芻見之，與為同
【現代漢語翻譯】 現代漢語譯本：他寄放了衣服，之後未經物主允許就擅自穿用，犯波逸底迦罪。
這裡說的『衣』，指的是三衣。『不問』，指沒有經過允許就穿戴借來的衣服。在此情況下，如果比丘將衣服寄放在其他比丘處，未經物主允許，擅自取來穿用，即構成犯罪。如果取衣穿時，心想『沒有詢問』、『不確定是否詢問過』，則犯二重二輕罪，之後兩種情況不構成犯罪。將衣服給予學戒人等，或是不凈的衣服，未經允許而使用，都構成惡作罪。如果是親友之物，他們知道你使用時內心歡喜，則不構成犯罪。有人說：『即使確實借到了，但心想沒有借，也構成墮罪。』
以眾教罪謗清凈比丘學處第六十九
佛在王舍城竹林園中，當時蜜呾羅步弭迦（Mitra-bhūmika）見實力子（Śaktiputra）披衣拂著蓮花色比丘尼的頭，於是就誹謗他犯了眾教罪。因為同梵行的人不能容忍此事，內心不平靜而生煩惱，所以制定了這個學處。
『如果比丘，因為嗔恚的緣故，明知對方比丘清凈無犯，卻以無根據的僧伽伐尸沙（Saṃghāvaśeṣa）法來誹謗，犯波逸底迦罪。』
這裡說的『無根』，指的是沒有見、聞、疑的根據。『僧伽伐尸沙』，指的是用十三種罪名中的任何一種來誹謗。對於不清凈的人，有十一種情況構成犯罪，六種情況不構成犯罪；對於清凈的人，有十種情況構成犯罪，五種情況不構成犯罪，如上所述應當知曉。以眾教罪來誹謗，就會墮罪。如果用窣吐羅罪（sthūlātyaya）來誹謗，或是誹謗授學人，或是對方不理解所說的話，都構成惡作罪。認為清凈的與不清凈的都是清凈的，心存疑慮，得波逸底迦罪。認為是不清凈的，得惡作罪。有人說：『即使對方不是比丘，但心想是比丘，而誹謗他，也構成墮罪。』
與女人同道行學處第七十
佛在室羅伐城（Śrāvastī）給孤獨園（Jetavana），有眾比丘從王舍城（Rājagṛha）前往室羅伐悉底（Śrāvastī），當時有個織工與妻子爭吵，他的妻子於是離家出走。比丘們看見了她，就與她同行。
【English Translation】 English version: 'If he deposits a robe, and later, without asking the owner, uses it himself, it is a pāyantika (pāyantika).'
'Robe' refers to the three robes. 'Without asking' means wearing the borrowed robe without permission. In this case, if a bhikṣu (monk) leaves a robe with another bhikṣu, and takes it and wears it without asking the owner, it constitutes an offense. If, when taking the robe and wearing it, he thinks 'I didn't ask,' or 'I'm not sure if I asked,' he commits two heavy and two light offenses; the latter two cases are not offenses. Giving robes to trainees, etc., or unclean robes, and using them without permission, all constitute a duṣkṛta (misdeed). If it is a friend's item, and they are happy when they know you are using it, there is no offense. Some say: 'Even if it was indeed borrowed, but one thinks it was not borrowed, one also commits an offense.'
The Sixty-ninth Training Rule: Accusing a Pure Bhikṣu of Offenses Against the Teachings
The Buddha was in the Bamboo Grove in Rājagṛha (Royal City). At that time, Mitra-bhūmika saw Śaktiputra draping a robe and brushing the head of a lotus-colored bhikṣuṇī (nun), and then slandered him for committing offenses against the teachings. Because those practicing the same holy life could not tolerate this and were disturbed by afflictions, this training rule was established.
'If a bhikṣu, out of anger, knowing that the other bhikṣu is pure and without offense, accuses him of a saṃghāvaśeṣa (saṃghāvaśeṣa) offense without basis, it is a pāyantika.'
'Without basis' means without the basis of seeing, hearing, or suspicion. 'Saṃghāvaśeṣa' refers to slandering with any one of the thirteen offenses. For an impure person, eleven cases constitute an offense, and six cases do not constitute an offense; for a pure person, ten cases constitute an offense, and five cases do not constitute an offense, as should be known above. Slandering with offenses against the teachings results in an offense. If one slanders with a sthūlātyaya (grave offense), or slanders a trainee, or the other person does not understand the words, all constitute a duṣkṛta. Thinking that the pure and impure are pure, and being doubtful, one incurs a pāyantika. Thinking it is impure, one incurs a duṣkṛta. Some say: 'Even if the other person is not a bhikṣu, but one thinks they are a bhikṣu, and slanders them, one also incurs an offense.'
The Seventieth Training Rule: Traveling on the Same Road with a Woman
The Buddha was in Jetavana (Jeta's Grove) in Śrāvastī (City of Śrāvasti). Some bhikṣus were traveling from Rājagṛha to Śrāvastī. At that time, a weaver was arguing with his wife, and his wife then left home. The bhikṣus saw her and traveled with her.
伴，在路而行。是時織師隨後尋見，謂其詃誘打之次死。由道行事譏嫌煩惱，制斯學處。
「若復苾芻，共女人同道行，更無男子，乃至一村間者，波逸底迦。」
言無男子者，謂唯有女。言一村間者，謂一拘盧舍。若半拘盧舍，皆得惡作；滿拘盧舍，皆得墮罪。若無男子境想，六句同前，下二無犯。女為女想，亦有六句。若化女、天女、龍女、半稚迦女、若二根、若未堪行淫女，同路行時，鹹得惡作。有說：「若無女作有女想、有男作無男想，亦得本罪。」若過險路以女人為防援者、或時失道女人指示，斯皆無犯。
第八攝頌曰：
賊徒年未滿， 掘地請違教， 竊聽默然去， 不敬酒非時。
與賊同道行學處第七十一
佛在室羅伐城給孤獨園，時有苾芻共興易人偷關稅者同路而去。事惱同前，制斯學處。
「若復苾芻，與賊商旅共同道行，乃至一村間者，波逸底迦。」
言賊者，若竊盜、若強奪、若偷稅人，曲路而過。言同道者，謂是險道。犯罪分齊如前應知。若棄賊前去、若癲狂病者，無犯。賊伴賊伴想有其六句。有說：「非賊賊想，亦得墮罪。」
根本薩婆多部律攝卷第十二 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
【現代漢語翻譯】 現代漢語譯本
事情的起因是，一位比丘（bhiksu）與一位女子同行在路上。當時，一位織工隨後趕來，聲稱該比丘誘騙並毆打了該女子致死。因為這種在路上行走的行為會引起譏嫌和煩惱，所以制定了這條學處（śikṣāpada）。 『如果又有比丘，與女人一同在路上行走，周圍沒有其他男子，甚至在一村（grāma）的範圍內都沒有，就犯波逸提迦（pāyantika）。』 『沒有男子』是指只有女子。『一村的範圍』是指一拘盧舍（krośa）。如果在半拘盧舍的範圍內，都會犯惡作（duḥkṛta）；如果滿一拘盧舍，就會犯墮罪（pāyantika）。如果沒有男子的環境概念，有六種情況與之前相同，下面的兩種情況不構成犯罪。女子認為是女子，也有六種情況。如果是化女（nirmita-strī）、天女（devī）、龍女（nāga-kanyā）、半稚迦女（paṇḍaka-strī），或者二根（ubhayavyañjanaka）、或者未成年女性，一同在路上行走時，都會犯惡作。有人說：『如果沒有女子卻認為是女子，有男子卻認為沒有男子，也會犯本罪。』如果經過危險的道路，以女人作為防衛，或者有時迷路了，女人指路，這些都不構成犯罪。 第八攝頌說： 賊徒年未滿，掘地請違教，竊聽默然去，不敬酒非時。 與賊同道行學處第七十一 佛陀（Buddha）在室羅伐城（Śrāvastī）的給孤獨園（Anāthapiṇḍada-ārāma）。當時，有比丘與從事貿易的人一同偷逃關稅，一同在路上行走。事情引起的煩惱與之前類似，所以制定了這條學處。 『如果又有比丘，與盜賊或商人一同在路上行走，甚至在一村的範圍內，就犯波逸提迦。』 『盜賊』是指，無論是偷竊、搶奪，還是偷稅的人，他們都會走彎路。『一同在路上』是指，這條路是險路。犯罪的程度與之前的情況相同。如果拋棄盜賊先行離去，或者是因為癲狂病，就不構成犯罪。盜賊認為是盜賊，有六種情況。有人說：『不是盜賊卻認為是盜賊，也會犯墮罪。』 《根本薩婆多部律攝》卷第十二 《大正藏》第24冊 No. 1458 《根本薩婆多部律攝》
【English Translation】 English version
The origin of the matter is that a bhiksu (比丘, monk) was walking on the road with a woman. At that time, a weaver came after them, claiming that the bhiksu had seduced and beaten the woman to death. Because this behavior of walking on the road would cause criticism and annoyance, this śikṣāpada (學處, precept) was established. 『If again a bhiksu walks on the road with a woman, and there are no other men around, not even within the range of a grāma (村, village), he commits a pāyantika (波逸提迦, expiable offense).』 『No men』 means there are only women. 『The range of a village』 means one krośa (拘盧舍, ancient Indian unit of distance). If it is within half a krośa, one will commit a duḥkṛta (惡作, offense of wrong-doing); if it is a full krośa, one will commit a pāyantika (墮罪, offense entailing expiation). If there is no concept of a male environment, there are six cases that are the same as before, and the following two cases do not constitute a crime. A woman thinks she is a woman, and there are also six cases. If it is a nirmita-strī (化女, created woman), a devī (天女, goddess), a nāga-kanyā (龍女, dragon girl), a paṇḍaka-strī (半稚迦女, hermaphrodite woman), or an ubhayavyañjanaka (二根, person with both male and female sexual characteristics), or an underage woman, when walking on the road together, they will all commit a duḥkṛta. Some say: 『If there is no woman but one thinks there is a woman, or there is a man but one thinks there is no man, one will also commit the original offense.』 If passing through a dangerous road, using a woman as a defense, or sometimes getting lost and the woman gives directions, these do not constitute a crime. The eighth summary verse says: Thieves, those under age, digging, requesting against the teaching, eavesdropping, leaving silently, disrespect, alcohol, unseasonable. The seventy-first śikṣāpada on walking on the road with thieves The Buddha (佛陀) was in the Anāthapiṇḍada-ārāma (給孤獨園, Jeta Grove) in Śrāvastī (室羅伐城). At that time, there were bhiksus who were walking on the road together with people engaged in trade who were stealing and evading customs duties. The troubles caused were similar to before, so this śikṣāpada was established. 『If again a bhiksu walks on the road together with thieves or merchants, even within the range of a village, he commits a pāyantika.』 『Thieves』 refers to those who steal, rob, or evade taxes, and they will take detours. 『Walking on the road together』 means that the road is a dangerous road. The degree of the offense should be known as before. If abandoning the thieves and leaving first, or because of madness, it does not constitute a crime. Thinking of thieves as thieves, there are six cases. Some say: 『If one is not a thief but one thinks one is a thief, one will also commit a pāyantika.』 《Mūlasarvāstivāda-vinaya-saṃgraha》Volume 12 Taishō Tripiṭaka Volume 24 No. 1458 《Mūlasarvāstivāda-vinaya-saṃgraha》
根本薩婆多部律攝卷第十三
尊者勝友集
三藏法師義凈奉 制譯
與減年者受近圓學處第七十二
爾時薄伽梵在室羅伐城給孤獨園，時尊者大目乾連，與十七眾受近圓已，不能忍饑，遂便啼哭。由近圓事攝受門徒煩惱，制斯學處。
「若復苾芻，知年未滿二十，與受近圓成苾芻性者，波逸底迦。此非近圓，諸苾芻得罪。」
言知年未滿二十者，由其年小，飢渴逼時不堪忍故。言與授近圓者，謂能授所授進止威儀，所有行法隨次當說。言能授者，謂鄔波馱耶、阿遮利耶，並餘僧伽。有二種鄔波馱耶：一、初與出家；二、為受近圓。滿足十夏方住師位，復須成就五法：一、知有犯；二、知無犯；三、知輕；四、知重；五、于別解脫經廣能開解，于諸學處創結隨開，若遇難緣善知通塞，常誦戒本能決他疑，戒見多聞自他俱利，威儀行法無有虧犯。具如是德名親教師，由其親能教出離法故。若苾芻雖近圓已，于諸學處不識重輕，設六十夏，仍須仗托明德依止而住。若師小者唯除禮拜，自余咸作，此即名為老小苾芻，然不得與他出家及受近圓。言阿遮利耶有其五種：一、求寂阿遮利耶，謂授三歸五十學處。二、屏教阿遮利耶，謂于屏處問其障法。三、羯磨阿遮利耶，謂近圓時秉白四
【現代漢語翻譯】 現代漢語譯本 根本薩婆多部律攝卷第十三
尊者勝友集
三藏法師義凈奉 制譯
與減年者受近圓學處第七十二
當時，薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）的給孤獨園（Jetavana），尊者大目乾連（Mahāmaudgalyāyana）為十七位弟子授了近圓戒（upasampadā），他們卻無法忍受飢餓，於是啼哭起來。因為近圓戒攝受門徒一事帶來的煩惱，佛陀制定了這條學處（śikṣāpada，戒條）。 『如果比丘（bhikṣu）明知某人未滿二十歲，還為他授近圓戒，使之成為比丘，就犯了波逸提迦（pāyantika，一種罪名）。這種近圓戒無效，其他比丘也會因此獲罪。』 所謂『明知未滿二十歲』，是因為他們年紀小，飢渴時無法忍受。所謂『授近圓戒』，是指能教授受戒者進止威儀，所有行法將依次說明。所謂『能授者』，是指鄔波馱耶（upādhyāya，親教師）、阿遮利耶（ācārya，軌範師），以及其他僧伽（saṃgha，僧團）。鄔波馱耶有兩種：一是初次給予出家；二是為之授近圓戒。必須滿足十個夏臘（varṣa，出家年數）才能擔任師位，並且需要成就五法：一、知道什麼是犯戒；二、知道什麼不是犯戒；三、知道什麼是輕罪；四、知道什麼是重罪；五、能夠廣泛地開解別解脫經（prātimokṣa-sūtra），對於諸學處的制定和隨時的開許都很清楚，如果遇到困難的情況，善於知道變通，經常誦讀戒本，能夠解答他人的疑問，戒律、見解、多聞對自己和他人都有利，威儀行法沒有虧損。具備這些德行才能稱為親教師，因為他能親自教導出離之法。如果比丘即使受了近圓戒，對於諸學處的輕重不瞭解，即使有六十個夏臘，仍然需要依靠有德行的人依止而住。如果老師年幼，除了禮拜之外，其餘都要做，這就叫做老小比丘，但是不得為他人出家和授近圓戒。所謂阿遮利耶有五種：一、求寂阿遮利耶，即教授三歸（triśaraṇa）和五十學處。二、屏教阿遮利耶，即在隱蔽的地方詢問其障法。三、羯磨阿遮利耶，即在近圓戒時主持秉白四羯磨（caturtha-karma）。
【English Translation】 English version Fundamental Sarvāstivāda Vinaya Collection, Volume 13
Collected by the Venerable Śreṇika
Translated under Imperial Order by the Tripiṭaka Master Yijing
Concerning the Śikṣāpada (Precept) on Granting Upasampadā (Full Ordination) to Those Underage, the Seventy-Second
At one time, the Bhagavan (Blessed One) was in the Jeta Grove in Śrāvastī. At that time, the Venerable Mahāmaudgalyāyana, having granted upasampadā (full ordination) to seventeen disciples, they could not endure hunger and began to weep. Due to the troubles caused by accepting disciples for upasampadā, this śikṣāpada (precept) was established. 『If a bhikṣu (monk), knowing that someone is under twenty years of age, grants them upasampadā, making them a bhikṣu, commits a pāyantika (an offense). This is not a valid upasampadā, and the other bhikṣus also incur offense.』 The phrase 『knowing that someone is under twenty years of age』 refers to their young age, making them unable to endure hunger and thirst. The phrase 『granting upasampadā』 refers to the ability to teach the proper conduct and deportment to the one being ordained, with all the practices to be explained in order. The phrase 『one who can grant』 refers to the upādhyāya (preceptor), ācārya (teacher), and the rest of the saṃgha (community). There are two types of upādhyāya: one who initially grants ordination; and one who grants upasampadā. One must have completed ten varṣa (years since ordination) to hold the position of teacher, and must also possess five qualities: 1. Knowing what constitutes an offense; 2. Knowing what does not constitute an offense; 3. Knowing what is a minor offense; 4. Knowing what is a major offense; 5. Being able to extensively explain the Prātimokṣa-sūtra (monastic code), being clear about the establishment and occasional allowances of the śikṣāpadas (precepts), being skilled in knowing how to adapt in difficult situations, constantly reciting the monastic code, and being able to resolve the doubts of others. One should be beneficial to oneself and others in terms of precepts, views, and learning, and one's conduct and practices should be without fault. One who possesses such virtues is called a preceptor, because they can personally teach the Dharma of liberation. If a bhikṣu, even after receiving upasampadā, does not understand the weight of the śikṣāpadas, even if they have sixty varṣa, they still need to rely on a virtuous person for guidance. If the teacher is young, everything should be done except for prostrations; this is called an old-young bhikṣu, but they may not grant ordination or upasampadā to others. The ācārya is of five types: 1. Śrāmaṇera ācārya, who teaches the three refuges (triśaraṇa) and the fifty śikṣāpadas. 2. Private teaching ācārya, who privately asks about obstacles. 3. Karma ācārya, who presides over the four karmas (formal acts) during upasampadā.
法。四、依止阿遮利耶，乃至一夜依之而住。五、教讀阿遮利耶，下至授彼四句伽他。此之五人並當師位，能生軌範，總名軌範師。言僧伽者，有二種：一、十人，謂在中方；二、五人，謂居邊地。若於其處有十人可得，取五人者名善近圓眾，得越法罪。若但有五人，斯名善受。若眾數不足，不得以佛而足眾數，由佛陀、僧伽寶體別故。若狂聾人及天授部等，將足眾數，不成近圓。
言所授者，有多種相，謂意樂損壞，所依損壞、丈夫損壞、白法損壞、系屬他人，及有醜惡不端嚴相。言意樂損壞者，謂臨死時、或怖來逼、或為活命而求出家。言所依損壞者，謂身有難療之疾，欲投三寶望得除差。丈夫損壞者，謂半擇迦。此有五別：一、生半擇迦，謂生來不男；二、半月半擇迦，半月男半月不男；三、觸抱半擇迦，他抱觸時生支方起；四、嫉妒半擇迦，見他行淫妒而根起；五、被害半擇迦，謂遇病傷或被刀割。此五黃門出家近圓悉皆非分，后一不定。若近圓已被傷損者，若性行不移還依舊位、若性改變應滅擯，初一黃門亦名扇侘。白法損壞者，謂諸外道崇重邪教無正信故。諸外道中除釋迦種及事火人，自餘外道四月共住，食大眾食，著親教師衣，供承作務一同求寂。若不捨舊見即應遣去，若舍舊見應與出家。污苾
【現代漢語翻譯】 現代漢語譯本： 法。四、依止阿遮利耶（Achariya，導師），哪怕只依止一夜。五、教讀阿遮利耶（Achariya，導師），哪怕只教授四句伽他（Gatha，偈頌）。這五種人都可擔任導師之位，能夠產生軌範，總稱為軌範師。 說到僧伽（Sangha，僧團），有兩種：一種是十人，指在中方（指印度中部）；另一種是五人，指在邊地。如果在某個地方有十人可以組成僧團，卻只取五人，這叫做『善近圓眾』，會犯越法罪。如果只有五人，這叫做『善受』。如果人數不足，不能用佛陀（Buddha，覺者）來湊數，因為佛陀（Buddha，覺者）和僧伽（Sangha，僧團）的寶體是不同的。如果用瘋癲、耳聾的人以及天授部等來湊數，也不能成就近圓（Upasampada，受具足戒）。 說到所授戒者，有多種情況不符合條件，包括意樂損壞、所依損壞、丈夫損壞、白法損壞、系屬於他人，以及有醜惡不端莊的相貌。 意樂損壞，指的是臨死的時候、或者被恐懼逼迫、或者爲了活命而求出家。 所依損壞，指的是身體有難以治癒的疾病，想要投靠三寶希望得到痊癒。 丈夫損壞，指的是半擇迦（Pandaka，不男之人）。這有五種區別：一、生半擇迦（Pandaka，不男之人），指天生不男；二、半月半擇迦（Pandaka，不男之人），半個月是男，半個月不是男；三、觸抱半擇迦（Pandaka，不男之人），被他人擁抱觸控時生殖器才會勃起；四、嫉妒半擇迦（Pandaka，不男之人），看到他人行淫會因嫉妒而生殖器勃起；五、被害半擇迦（Pandaka，不男之人），指因疾病損傷或被刀割。這五種黃門出家受近圓戒都是不被允許的，最後一種情況不確定。如果近圓戒已經被傷損，如果性行為沒有改變，還保持原來的狀態，如果性行為改變了，就應該驅逐。第一種黃門也叫做扇侘（Sandha）。 白法損壞，指的是那些崇重邪教的外道，因為他們沒有正信。這些外道中，除了釋迦種（Sakya，釋迦族）和事火人，其餘的外道可以共同居住四個月，吃大眾的食物，穿著親教師的衣服，供承作務，和求寂者一樣。如果不捨棄舊有的見解就應該遣送離開，如果捨棄舊有的見解就應該允許他們出家。 污苾
【English Translation】 English version: Dharma. Fourth, rely on Achariya (Achariya, teacher), even if it's just for one night. Fifth, teach Achariya (Achariya, teacher), even if it's just teaching four lines of Gatha (Gatha, verse). These five types of people can all hold the position of teacher, capable of generating rules, and are collectively called rule teachers. Speaking of Sangha (Sangha, monastic community), there are two types: one is ten people, referring to those in the central region (referring to central India); the other is five people, referring to those in remote areas. If in a certain place there are ten people available to form a Sangha, but only five are taken, this is called 'good near-complete assembly', and it constitutes a transgression. If there are only five people, this is called 'good reception'. If the number is insufficient, one cannot use Buddha (Buddha, the awakened one) to make up the numbers, because the precious bodies of Buddha (Buddha, the awakened one) and Sangha (Sangha, monastic community) are different. If mad, deaf people, and those of the Devadatta sect, etc., are used to make up the numbers, near-complete ordination (Upasampada, full ordination) cannot be achieved. Speaking of those who are to be ordained, there are many situations that do not meet the requirements, including damaged intention, damaged basis, damaged masculinity, damaged white Dharma, being subordinate to others, and having ugly and unseemly appearances. Damaged intention refers to when one is dying, or being forced by fear, or seeking to leave home in order to survive. Damaged basis refers to having a difficult-to-cure disease and wanting to take refuge in the Three Jewels in the hope of being cured. Damaged masculinity refers to Pandaka (Pandaka, eunuch). There are five distinctions: first, congenital Pandaka (Pandaka, eunuch), referring to being born without masculinity; second, half-month Pandaka (Pandaka, eunuch), being masculine for half a month and not masculine for half a month; third, touch-embrace Pandaka (Pandaka, eunuch), whose genitals only become erect when touched or embraced by others; fourth, jealous Pandaka (Pandaka, eunuch), whose genitals become erect out of jealousy when seeing others engaging in sexual activity; fifth, harmed Pandaka (Pandaka, eunuch), referring to injury from illness or being cut by a knife. These five types of eunuchs are not allowed to leave home and receive near-complete ordination, the last case being uncertain. If near-complete ordination has already been damaged, if the sexual behavior has not changed and remains the same, if the sexual behavior has changed, they should be expelled. The first type of eunuch is also called Sandha. Damaged white Dharma refers to those heretics who revere false teachings, because they have no right faith. Among these heretics, except for the Sakya (Sakya, Shakya clan) and fire-worshippers, the remaining heretics can live together for four months, eat the food of the community, wear the clothes of the preceptor, provide service, and be the same as those seeking solitude. If they do not abandon their old views, they should be sent away; if they abandon their old views, they should be allowed to leave home. Defiled Bhik
芻尼者，謂尼不犯八他勝法，若以不凈行污此苾芻尼時，若俱有染心先觸尼身後行不凈行不名污尼，由尼已犯觸男他勝故。言賊住者，不依師主輒自出家，共清凈苾芻經二、三長凈，乃至同作白四羯磨。摩納毗迦中說，未近圓人與他凈眾同爲白二、或白四法、長凈隨意，並共眾差十二種人，併名賊住。歸外道者，謂有外道投佛法內，雖著法衣愛外道見，而還本處不捨于戒，脫去法衣經明相出。殺父殺母、殺阿羅漢、噁心出佛身血、破僧伽，諸助伴人知天授言，是其非法作非法想，亦是破僧。先曾犯戒者，謂於五學及十學處，破其重戒。若四他勝中曾犯其一，此黃門等未受不應授，已受應滅擯。又有二種異住之人：一、從法黨向非法黨；二者與作舍置羯磨。若已還俗重來受戒，亦不應授。言系屬他人者，謂奴婢負債及王大將。若父母不聽者不得，若遠方者無犯。前母生已即便棄擲，余母收養者，若出家時應問養母；若殺前母得無間罪。言不端嚴相者，謂是非人及傍生等，變形為人而來受戒；或擎旗大賊、若減二十歲、若過分青黃赤白狀異人形、若身生象毛、若無發、若大腦、若匾㔸、若多頭、若凸眼、若盲若啞、若象牛等頭、若馬猿豬形、若無耳鼻、若象馬耳牙、若無牙齒、若項短、若太長、若太短、若傴肩、若曲脊、
【現代漢語翻譯】 現代漢語譯本 『芻尼』（Cūṇī）：指比丘尼沒有觸犯八種他勝法（Pārājika Dhamma）的情況。如果有人以不凈的行為玷污了這位比丘尼，如果雙方都有染污之心，先觸碰比丘尼的身體，然後進行不凈的行為，這不算是玷污比丘尼，因為比丘尼已經觸犯了觸男的他勝罪。 『賊住』：指不依靠師父或寺院的主持，擅自出家，與清凈的比丘一起參加兩次或三次長凈（Poṣadha）儀式，甚至一起進行白四羯磨（白四羯磨，即四次宣佈羯磨）。《摩納毗迦》（Mānavikā）中說，未受具足戒的人與清凈的僧眾一起進行白二羯磨或白四羯磨，長凈儀式隨意，並且與僧眾一起差遣十二種人，都稱為賊住。 『歸外道者』：指有外道徒投入佛法之內，雖然穿著佛教的法衣，但仍然喜愛外道的見解，並且回到原來的地方，不捨棄外道的戒律，脫去法衣，經過明相出現（指日出）。 『殺父殺母、殺阿羅漢、噁心出佛身血、破僧伽』：這些罪行的助伴之人，知道提婆達多（Devadatta）的言論，認為他的非法行為是合法的，這也是破僧的行為。 『先曾犯戒者』：指在五學處（Pañca-śikṣāpadāni）和十學處（Daśa-śikṣāpadāni）中，破了重戒。如果曾經犯過四他勝罪中的任何一種，那麼黃門（性功能不全者）等人在未受戒之前不應該授予戒律，已經受戒的應該驅逐。 還有兩種特殊的異住之人：一是，從法黨轉向非法黨；二是，被施以舍置羯磨（Tajjaniya-kamma）。如果已經還俗，又重新來受戒，也不應該授予戒律。 『言系屬他人者』：指奴婢、負債者以及國王或大將的屬下。如果父母不允許，則不得出家，如果是遠方的人則沒有這個限制。如果是前母生下後立即拋棄，由其他母親收養的情況，出家時應該詢問養母；如果殺害了前母，則會得到無間罪（Ānantarika-karma）。 『言不端嚴相者』：指非人（Amānuṣya）以及傍生（Tiryak）等，改變形貌變成人來受戒；或者是擎旗的大盜、未滿二十歲、或者膚色過分青黃赤白，形狀異於常人、或者身上長著象毛、或者沒有頭髮、或者大腦外露、或者頭扁平、或者多頭、或者眼睛凸出、或者盲啞、或者長著象牛等動物的頭、或者長著馬猿豬的形體、或者沒有耳鼻、或者長著象馬的耳朵和牙齒、或者沒有牙齒、或者脖子太短、或者太長、或者太短、或者駝背、或者脊柱彎曲。
【English Translation】 English version 『Cūṇī』 (Cūṇī): Refers to a Bhikkhunī who has not violated the eight Pārājika Dhammas (defeats). If someone defiles this Bhikkhunī with impure conduct, if both have defiled minds, touching the Bhikkhunī's body before engaging in impure conduct does not count as defiling the Bhikkhunī, because the Bhikkhunī has already committed the Pārājika of touching a man. 『Thief-dweller』 (T賊住): Refers to someone who leaves home without relying on a teacher or the monastery's abbot, participating in two or three Poṣadha (Uposatha) ceremonies with pure Bhikkhus, and even performing the Bai Si Karma (白四羯磨, four announcements of Karma) together. The Mānavikā (摩納毗迦) says that someone who has not received full ordination performing Bai Er Karma or Bai Si Karma with the pure Sangha, participating in Poṣadha ceremonies at will, and being involved with the Sangha in dispatching the twelve types of people are all called thief-dwellers. 『Returning to external paths』 (歸外道者): Refers to someone who enters Buddhism from an external path, still cherishing external views even while wearing Buddhist robes, and returning to their original place, not abandoning their external precepts, taking off the robes after the appearance of the light of dawn (referring to sunrise). 『Killing father, killing mother, killing an Arhat, maliciously drawing blood from the Buddha's body, destroying the Sangha』 (殺父殺母、殺阿羅漢、惡心出佛身血、破僧伽): Those who assist in these acts, knowing Devadatta's (提婆達多) words, considering his illegal actions as legal, are also destroying the Sangha. 『Previously violated precepts』 (先曾犯戒者): Refers to breaking a major precept in the five training precepts (Pañca-śikṣāpadāni) and the ten training precepts (Daśa-śikṣāpadāni). If one has committed any of the four Pārājikas, eunuchs (性功能不全者) and others should not be ordained before receiving ordination, and those who have already been ordained should be expelled. There are also two special types of people who dwell differently: one, turning from the party of Dharma to the party of non-Dharma; two, being subjected to Tajjaniya-kamma (舍置羯磨). If one has already disrobed and comes back to receive ordination again, they should not be ordained. 『Those who are bound to others』 (言系屬他人者): Refers to slaves, debtors, and those under the authority of a king or general. If parents do not allow it, one cannot leave home, but this restriction does not apply to those from distant places. If a former mother abandons a child immediately after birth, and another mother raises the child, the adoptive mother should be asked at the time of ordination; if the former mother is killed, one will incur the Ānantarika-karma (無間罪). 『Those with unseemly appearances』 (言不端嚴相者): Refers to non-humans (Amānuṣya) and animals (Tiryak) who transform into human form to receive ordination; or flag-bearing great thieves, those under twenty years old, or those with excessively blue, yellow, red, or white complexions, shapes different from ordinary people, or those with elephant hair growing on their bodies, or those without hair, or those with exposed brains, or those with flat heads, or those with multiple heads, or those with protruding eyes, or those who are blind or mute, or those with the heads of animals such as elephants or cows, or those with the forms of horses, monkeys, or pigs, or those without ears or noses, or those with the ears and teeth of elephants or horses, or those without teeth, or those with necks that are too short, or too long, or too short, or those who are hunchbacked, or those with curved spines.
若無生支及卵、若下墜、若身極粗極細、若被截手足、跛躄、聾瞎、若膝行、若被打傷、若房室過度無所堪能、若氏族卑下，此等咸皆非出家相。既近圓已為說二頌：
「汝于最勝教， 具足受尸羅； 至心當奉持， 無障身難得。 端正者出家， 清凈者圓具； 實語者所說， 正覺之所知。」
言進止威儀者，若有俗人求出家者，應隨彼心詣一師處，其師即可問于障法。若清凈者當攝受之。觀其意趣有堪能者，應授三歸併五學處。次請親教師。又請苾芻為白僧者。彼受請已，問本師云：「已問此人諸障法未？」若不問者，得惡作罪。眾若來集應白僧伽，若不集者巡房告知。若不白眾，犯惡作罪。當白之時眾咸語言：「若清凈者應與出家。」若不問者皆得惡作。次令剃髮人剃髮，剃將了時應留頂髻，而問之曰：「除朱荼不？」若言：「留。」者，遣隨意去。若言：「除！」者，應盡剃之。應適時候為其洗浴，洗浴既訖爲著下裙，方便撿身莫令其覺，恐有二根及無根故。次著僧腳崎后授縵條，令頂戴持，方為披著。請一苾芻為受三歸併十學處，應畜缽盂，若無缽者不應出家。次教請教白，事同大苾芻。若年滿二十者，師應為辦六物資緣；若自貧無，應為假借。為請羯磨師及屏教師、諸證戒者。
【現代漢語翻譯】 現代漢語譯本： 如果缺少生殖器官，或者有卵狀物，或者生殖器下垂，或者身體過於粗壯或過於瘦弱，或者被截斷手腳，或者跛腳、癱瘓，或者耳聾眼瞎，或者只能膝行，或者被打傷，或者因為房事過度而喪失能力，或者出身卑微的氏族，這些情況都不適合出家。已經接近受具足戒的人，要為他們說以下兩首偈頌： 『你于最殊勝的教法中，具足受持戒律；要至誠奉行，沒有障礙的身體難以獲得。端正的人可以出家，清凈的人可以受具足戒；這是說實話的人所說，是正覺者所知曉的。』 關於行住坐臥的威儀：如果有俗人請求出家，應該順應他的心意，帶他去一位師父那裡，師父可以詢問他是否有出家的障礙。如果這個人是清凈的，就應該接納他。觀察他的意願和能力，如果堪能，就應該授予三皈依和五學處。然後請親教師，再請一位比丘作為白僧者。這位比丘接受邀請后，會問本師：『已經問過這個人是否有出家的障礙了嗎？』如果不問，就犯了惡作罪。大眾如果聚集在一起，應該稟告僧團，如果沒有聚集，就巡房告知。如果不稟告大眾，就犯了惡作罪。稟告時，大眾應該說：『如果這個人是清凈的，就應該允許他出家。』如果不詢問，大家都犯了惡作罪。然後讓剃頭的人剃髮，剃髮將要結束時，應該留下頂髻，然後問他：『要剃掉朱荼（Chuda，頂髻）嗎？』如果他說：『留下。』就讓他隨意離開。如果他說：『剃掉！』就應該全部剃掉。應該適時地為他洗浴，洗浴完畢后為他穿上下裙，方便地檢查他的身體，不要讓他察覺，以防他有雙性根或者無性根。然後穿上僧腳崎（Samkakshika，僧裙），之後授予縵條（Uttarasanga，上衣），讓他頂戴著，然後為他披上。請一位比丘為他受三皈依和十學處，應該持有缽盂，如果沒有缽盂，不應該出家。然後教他如何請教白，事情與大比丘相同。如果年齡滿了二十歲，師父應該為他準備六種資生之物；如果自己貧窮沒有，應該為他借貸。為他請羯磨師（Karmacharya，羯磨阿阇梨）和屏教師（Upadhyaya，親教師）、諸位證戒者。
【English Translation】 English version: If there is a lack of reproductive organs, or if there are egg-like growths, or if the genitals are prolapsed, or if the body is extremely stout or extremely thin, or if the hands and feet are cut off, or if one is lame, crippled, deaf, or blind, or if one can only crawl on their knees, or if one is injured, or if one is incapable due to excessive sexual activity, or if one is from a lowly clan, these are all unsuitable for ordination. For those who are close to receiving full ordination, two verses should be recited: 'In the most excellent teaching, you fully receive the precepts; you should sincerely uphold them, as a body without obstacles is difficult to obtain. The upright may be ordained, the pure may receive full ordination; this is what the truthful one has said, and what the perfectly enlightened one knows.' Regarding the deportment of walking, standing, sitting, and lying down: If a layperson seeks ordination, one should follow their inclination and take them to a teacher, who can inquire about any obstacles to ordination. If the person is pure, they should be accepted. Observing their intention and capability, if they are capable, one should bestow the Three Refuges and the Five Precepts. Next, request a preceptor. Then, request a Bhikshu to act as the announcer to the Sangha. Having accepted the request, that Bhikshu will ask the original teacher: 'Have you inquired about this person's obstacles to ordination?' If they have not inquired, they commit a Dukkruta offense. If the assembly has gathered, one should inform the Sangha; if they have not gathered, one should inform them by visiting their rooms. If one does not inform the Sangha, one commits a Dukkruta offense. When informing the Sangha, the assembly should say: 'If this person is pure, they should be allowed to ordain.' If they do not inquire, all commit a Dukkruta offense. Next, have the barber shave the person's head. When the shaving is about to finish, one should leave a topknot (Chuda) and ask them: 'Will you remove the Chuda?' If they say: 'Leave it,' then let them leave as they wish. If they say: 'Remove it!' then it should be completely shaved off. One should bathe them at the appropriate time. After bathing, one should dress them in the lower garment, carefully examining their body without them noticing, lest they have two sets of genitals or no genitals. Then, put on the Samkakshika (undergarment), and then bestow the Uttarasanga (upper robe), having them hold it on their head before draping it over them. Request a Bhikshu to administer the Three Refuges and the Ten Precepts. One should possess a begging bowl; if one does not have a bowl, one should not be ordained. Then, teach them how to request instruction and inform the Sangha, the matter being the same as for a great Bhikshu. If they are twenty years old, the teacher should provide them with the six requisites for life; if they are poor and have nothing, one should borrow them for them. Request a Karmacharya (ordination master) and an Upadhyaya (preceptor), and the witnesses to the ordination.
若壇場中若大眾中受，既入壇已，安置衣缽，先教請鄔波馱耶，即令三遍一一禮僧。次令捧缽巡行，呈現大眾，一一觀已咸云好缽，不道者得惡作罪。即對眾前，本師為守持衣缽。次令其人向眼見耳不聞處，合掌而立，虔仰大眾，欲近圓人不應遠使、不上高樹恐有損傷。于屏障處，其屏教師問障法已，次喚入眾，乃至令其蹲踞合掌，在羯磨師前一心領受。既羯磨竟，即應量影，折四指籌名為商矩，隨四指影皆號一人，應告日時及五時差別。即應為說四他勝法，次說四依及四聖作法。若不說者，皆得惡作罪。若先說四依者，得越法罪。
有其五事不成近圓：一、不稱鄔波馱耶名；二、不稱己名；三、不牒僧伽；四、不作羯磨；五、羯磨減少，翻此五非，即名善受。正近圓時轉根為女，此亦成受，應送尼寺。近圓時變為男者，遣向僧寺，各依自戒。又苾芻、苾芻尼二眾互秉羯磨，若不問障法、若無親教師、若有而不請、若不受十戒、若不秉羯磨，咸非近圓。無親教師，眾皆越法，得名善受。若知親教師是破戒者，不成近圓；如不知者，得名為受。實有障法而自言無，實無障法而自言有，前不成受，大眾無犯；后成近圓，眾得越法罪。正受近圓時，云：「我舍學處。」或云：「我不樂受。」皆非近圓。若重聽、若蔑戾
【現代漢語翻譯】 現代漢語譯本：如果在壇場中或者大眾中接受（具足戒），進入壇場后，安置好衣和缽，先教導（受戒者）迎請鄔波馱耶（Upadhyaya，親教師），然後讓他三遍一一禮拜僧眾。接著讓他捧著缽巡行，呈現給大眾，大家看過後都說『好缽』，不說『好缽』的人會犯惡作罪。然後當著大眾的面，由本師為他守護衣缽。接著讓他面向眼能看見但耳朵聽不見的地方，合掌而立，虔誠地仰望大眾，要接近受具足戒的人不應該讓他離得太遠，也不要讓他上高樹，恐怕有損傷。在屏障處，由屏教師詢問遮障法后，再叫他進入大眾，乃至讓他蹲踞合掌，在羯磨師（Karmacharya，羯磨阿阇梨）前一心領受。羯磨結束后，就應該測量影子，摺疊四指的籌碼，稱為商矩（shangju），隨著四指的影子都算作一個人，應該告知（受戒者）日期時間和五種時間上的差別。然後應該為他說四他勝法（sita sheng fa，四種斷頭罪），接著說四依（si yi，四種依靠）和四聖作法（si sheng zuo fa，四種聖者的行為）。如果不說這些，都會犯惡作罪。如果先說四依，會犯越法罪。
有五種情況不能成就具足戒：一、不稱呼鄔波馱耶（Upadhyaya，親教師）的名字；二、不稱呼自己的名字；三、不稟告僧伽（Samgha，僧團）；四、不作羯磨（Karma，羯磨法）；五、羯磨減少。反過來，避免這五種錯誤，就稱為善受。正在受具足戒的時候，如果轉根變為女人，這也算受戒成功，應該送到尼寺。受具足戒時變為男人的，送往僧寺，各自依照自己的戒律。另外，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）二眾互相秉持羯磨，如果不問遮障法、如果沒有親教師、如果有而不迎請、如果不受十戒、如果不秉持羯磨，都不能算作受了具足戒。沒有親教師，大眾都犯越法罪，但可以稱為善受。如果知道親教師是破戒的人，不能成就具足戒；如果不知道，可以稱為受戒成功。實際上有遮障法卻自己說沒有，實際上沒有遮障法卻自己說有，前者不能算作受戒成功，大眾沒有罪過；後者成就具足戒，大眾會犯越法罪。正在受具足戒的時候，說：『我捨棄學處。』或者說：『我不喜歡受戒。』都不能算作受了具足戒。如果重複聽戒、或者輕蔑地對待戒律
【English Translation】 English version: If (the acceptance of full ordination) is done in a mandala or among the assembly, after entering the mandala, arrange the robes and bowl. First, teach (the candidate) to invite the Upadhyaya (preceptor), then have him prostrate to the Sangha (community) three times each. Next, have him hold the bowl and circulate it, presenting it to the assembly. After everyone has looked at it, they should all say 'Good bowl.' Those who do not say so commit a dukkaṭa (evil doing) offense. Then, in front of the assembly, the original teacher will safeguard the robes and bowl for him. Next, have the person face a place where he can see but not hear, stand with palms together, and reverently look up to the assembly. One who is about to receive full ordination should not be sent too far away, nor should he climb tall trees, lest there be injury. In a screened area, after the screening teacher has asked about the obstacles, then call him into the assembly, even having him squat and hold his palms together, and wholeheartedly receive (the precepts) before the Karmacharya (the one who conducts the Karma). After the Karma is completed, the shadow should be measured, and a counter folded with four fingers should be called a 'shangju.' Each shadow of four fingers is counted as one person. The date, time, and the five time differences should be announced (to the candidate). Then, the four pārājika (defeats) should be explained to him, followed by the four nissayas (supports) and the four noble actions. If these are not explained, all will commit a dukkaṭa offense. If the four nissayas are explained first, a transgression offense is committed.
There are five conditions under which full ordination cannot be accomplished: 1. Not mentioning the name of the Upadhyaya; 2. Not mentioning one's own name; 3. Not informing the Sangha; 4. Not performing the Karma; 5. The Karma is deficient. Reversing these five errors is called 'good reception.' If, during the time of full ordination, the root (gender) changes to female, this is also considered a successful reception, and she should be sent to a nunnery. If, during the time of full ordination, one changes to male, send him to a monastery, each according to their own precepts. Furthermore, if the Bhikkhus and Bhikkhunis mutually conduct the Karma, if the obstacles are not asked about, if there is no preceptor, if there is one but he is not invited, if the ten precepts are not received, if the Karma is not conducted, then full ordination is not accomplished. Without a preceptor, the assembly commits a transgression offense, but it can be called a 'good reception.' If it is known that the preceptor is one who has broken the precepts, full ordination cannot be accomplished; if it is not known, it can be called a successful reception. If there are actually obstacles but one says there are none, or if there are actually no obstacles but one says there are, the former is not considered a successful reception, and the assembly is without fault; the latter accomplishes full ordination, and the assembly commits a transgression offense. During the time of receiving full ordination, if one says, 'I renounce the training,' or says, 'I do not wish to receive ordination,' then full ordination is not accomplished. If one repeats the precepts or treats them with contempt
車，但解語者成受近圓；翻此不成，眾僧得罪。若鄔波馱耶及余足數人作法之時根轉成尼、若聞白方轉，此成近圓，異此不成。互居空地，亦不成受。問曰：「齊何處所復齊幾人名受近圓？」答曰：「一界三人一時授與，乃至四界人各一二三同時授與，若更多界，皆成近圓。」
總有十種得近圓法。云何為十？一者無師，謂佛世尊。二者證智，謂五苾芻。三者問訊，謂鄔陀夷。四者歸依，謂大迦攝波。五者五人，謂是邊國，律師為第五。六者十人，謂在中方。七者受敬法，謂大世主。八者遣使，謂達摩陳那。九者二眾，謂兩部俱集。十者善來，謂大師親命。是名為十。世尊既開羯磨受已，余法皆止，唯除善來，由是最後生故。
既近圓已，所有行法次下當說。小苾芻等應禮大者，若初相見應問夏數及以受時。時有五別：一、謂冬時四月；二、謂春時四月；三、謂雨時一月；四、謂終時一日一夜；五、謂長時三月少一日一夜。有四種應禮：一、是如來，一切人天並應致敬故。二、出家者不禮俗人，是彼所敬故。三、已近圓苾芻皆應禮敬先受近圓者，唯除尼眾，彼敬亦爾。四、未近圓者應禮近圓。有十種不應禮：行遍住等四人、授學人三種、被舍置人、諸在家人，及未近圓，是名為十。若一羯磨與二、三人同
【現代漢語翻譯】 現代漢語譯本：如果『車』（此處指某種特定的情況或條件，具體含義需要根據上下文推斷）能讓解語者（指能夠理解和解釋佛法的人）成就受近圓（Upasampada，比丘的受戒儀式），那麼翻譯它就可以，否則眾僧會因此獲罪。如果鄔波馱耶（Upadhyaya，戒師）以及其他足夠數量的人在作法（指受戒儀式）時，受戒者的性別由男轉女，或者聽到白方（指支援受戒的一方）的陳述后發生轉變，那麼這次受戒可以成就近圓，否則就不行。如果受戒的地點是相互隔離的空地，也不能成就受戒。有人問：『在什麼地方，需要多少人才能成就受近圓？』回答說：『在一個結界（Sima，僧團的活動範圍）內，三個人同時授戒就可以，乃至四個結界的人各自有一、二、三人同時授戒也可以，如果跨越更多的結界，那麼所有受戒都成就近圓。』 總共有十種得到近圓的方法。哪十種呢？第一種是無師自悟，比如佛世尊（Buddha，佛教創始人釋迦牟尼）。第二種是證智，比如五苾芻（Pancavaggiya，佛陀最初的五位弟子）。第三種是問訊，比如鄔陀夷（Udayi，佛陀的弟子之一）。第四種是歸依，比如大迦攝波（Mahakasyapa，佛陀的十大弟子之一）。第五種是五人授戒，比如在邊遠地區，律師（指精通戒律的僧人）作為第五位戒師。第六種是十人授戒，比如在中方（指佛教中心地區）。第七種是受敬法，比如大世主（Mahaprajapati，佛陀的姨母，也是第一位比丘尼）。第八種是遣使，比如達摩陳那（Dharmasena，一位佛教論師）。第九種是二眾授戒，指比丘和比丘尼兩部僧團都參與。第十種是善來，指大師（指佛陀）親自命令。這就是十種方法。世尊既然已經開創了羯磨（Karma，業）受戒儀式，其餘的方法都停止使用，唯獨『善來』除外，因為這是最後才出現的受戒方式。 已經受近圓之後，所有應該履行的法事接下來會講到。小苾芻（Bhiksu，比丘）等應該禮敬年長的比丘，如果初次見面應該詢問僧臘（出家年數）以及受戒的時間。時間有五種區別：第一種是冬季的四個月；第二種是春季的四個月；第三種是雨季的一個月；第四種是結束時的一日一夜；第五種是長時期的三個月少一日一夜。有四種情況應該禮敬：第一種是如來（Tathagata，佛陀的稱號之一），一切人天都應該致敬。第二種是出家者不禮敬在家人，因為在家人是他們所敬的對象。第三種是已經受近圓的比丘都應該禮敬先受近圓者，只有比丘尼除外，她們的禮敬也是如此。第四種是未受近圓者應該禮敬受近圓者。有十種情況不應該禮敬：行遍住等四人（具體指哪四種人需要根據上下文推斷）、授學人三種（指三種類型的授學人）、被舍置人（被僧團拋棄的人）、所有在家人，以及未受近圓者，這就是十種情況。如果一個羯磨同時授予兩、三個人
【English Translation】 English version: If 'Che' (referring to a specific situation or condition, the exact meaning needs to be inferred from the context) allows the interpreter (referring to someone who understands and explains the Dharma) to achieve Upasampada (the ordination ceremony for a Bhikkhu), then translating it is permissible; otherwise, the Sangha will be guilty. If, during the ceremony performed by the Upadhyaya (preceptor) and the required number of others, the ordinand's gender changes from male to female, or if the change occurs after hearing the statement from the 'white side' (the side supporting the ordination), then this ordination can achieve Upasampada; otherwise, it cannot. If the ordination takes place in isolated open spaces, it also cannot achieve ordination. Someone asks: 'In what location and with how many people can Upasampada be achieved?' The answer is: 'Within one Sima (boundary, the area of activity for the Sangha), three people can be ordained simultaneously; even if people from four Simas each have one, two, or three people ordained simultaneously, it is acceptable. If it involves more Simas, all ordinations achieve Upasampada.' There are a total of ten ways to attain Upasampada. What are these ten? The first is self-realization without a teacher, like Buddha (the founder of Buddhism, Siddhartha Gautama). The second is realized wisdom, like the Pancavaggiya (the first five disciples of the Buddha). The third is inquiry, like Udayi (one of the Buddha's disciples). The fourth is refuge, like Mahakasyapa (one of the Buddha's ten great disciples). The fifth is ordination by five, such as in remote regions, with a Vinaya master (someone proficient in the monastic rules) as the fifth preceptor. The sixth is ordination by ten, such as in the central regions (referring to the core areas of Buddhism). The seventh is receiving respect, like Mahaprajapati (the Buddha's aunt and the first Bhikkhuni). The eighth is sending an envoy, like Dharmasena (a Buddhist philosopher). The ninth is ordination by both assemblies, referring to the participation of both the Bhikkhu and Bhikkhuni Sanghas. The tenth is 'Welcome,' referring to a direct command from the Master (referring to the Buddha). These are the ten methods. Since the World Honored One (Buddha) has already established the Karma (action) ordination ceremony, the other methods have ceased to be used, except for 'Welcome,' because it was the last method to appear. Having received Upasampada, all the practices that should be followed will be discussed next. Junior Bhikkhus (monks) should pay respects to senior Bhikkhus, and upon first meeting, they should inquire about their monastic age (years since ordination) and the time of their ordination. There are five distinctions of time: first, the four months of winter; second, the four months of spring; third, the one month of the rainy season; fourth, one day and one night at the end; fifth, a long period of three months less one day and one night. There are four situations in which respect should be paid: first, to the Tathagata (one of the titles of the Buddha), to whom all humans and devas (gods) should pay homage. Second, renunciates do not pay respect to laypeople, because laypeople are those whom they respect. Third, Bhikkhus who have received Upasampada should pay respect to those who received Upasampada earlier, except for Bhikkhunis, whose respect is also similar. Fourth, those who have not received Upasampada should pay respect to those who have received Upasampada. There are ten situations in which respect should not be paid: the four types of people such as those who 'walk everywhere' (the specific four types need to be inferred from the context), the three types of trainees, those who have been abandoned by the Sangha, all laypeople, and those who have not received Upasampada; these are the ten situations. If one Karma is granted to two or three people simultaneously,
時近圓者，此無大小之別，互不致敬，眾使巡來任他差遣。
禮敬之儀有其二別：一、謂五輪著地；二、謂執捉腨足，口云：「畔睇。」有說：「禮大師時五輪至地。」若尊及尊類應手膝至地、或時曲躬低頭合掌、或捉腨或蹲踞合掌。若對所餘同梵行者，若但合掌、或復低頭、或口云：「畔睇。」若知他身有穢觸而為禮敬、或自身有穢觸而禮他者，俱得惡作。有二種穢觸：一、食竟未澡漱時觸；二、便利未洗凈時觸。出家苾芻不應懷恨，設有嫌隙者，小近大時即須唱畔睇而禮拜。大者見禮即云：「愿無病惱。」如兩不言者，俱得惡作。若大苾芻懷恨而死，墮毒蛇中，小欲懺時，應念宿形而行敬法。若唯著下裙無上衣者，不合禮他，亦不受禮。違而行者，俱惡作罪。大者啑時，小云：「畔睇。」小者若啑，大云：「阿路祇。」若不言者，俱得惡作。然不應云：「愿得長命。」若俗老母及莫訶羅，愿長壽者道時無犯。闇中禮拜不應至地，口云：「畔睇。」即是致敬。
已辯出家受具禮敬法式，其攝受門徒共相依止，今次應說。既近圓竟，滿十夏已來在親教師邊，受學律藏及余經論等。若親教師有緣不及自教者，應令別仗明德可委付人，依之而住。次明受依止法，凡欲受依止時，當觀彼人性行溫恭，有慚有愧，
【現代漢語翻譯】 現代漢語譯本：當接近受過具足戒的比丘時，不分年齡大小，彼此之間不互相致敬，而是聽從眾僧的安排，接受他們的差遣。
禮敬的儀式有兩種：一是五輪著地（五輪指雙膝、雙手和額頭著地）；二是抓住對方的腳踝，口中說『畔睇（pàn dì，梵文bande的音譯，意為禮拜）』。有人說：『禮拜大師時要五輪著地。』如果面對尊長或與尊長同類的人，應該手膝著地，或者彎腰低頭合掌，或者抓住對方的腳踝，或者蹲踞合掌。如果面對其餘的同修，只需合掌，或者低頭，或者口中說『畔睇』。如果知道對方身上有污穢之物而仍然禮敬，或者自身有污穢之物而禮拜他人，雙方都犯惡作罪。有兩種污穢之物：一是飯後未漱口時的接觸；二是大小便后未洗凈時的接觸。出家的比丘不應該懷恨在心，如果有了嫌隙，年幼的比丘接近年長的比丘時，就應該唱『畔睇』而禮拜。年長的比丘見到禮拜，就說：『愿你沒有疾病煩惱。』如果雙方都不說話，都犯惡作罪。如果年長的比丘懷恨而死，會墮入毒蛇之中，年幼的比丘想要懺悔時，應該憶念他前世的形貌而行敬法。如果只穿著下裙而沒有上衣，不應該禮拜他人，也不接受他人的禮拜。違背這些規定而行事，雙方都犯惡作罪。年長的比丘打噴嚏時，年幼的比丘說：『畔睇』。年幼的比丘打噴嚏時，年長的比丘說：『阿路祇（ā lù qí，梵文arogya的音譯，意為無病）』。如果不說話，雙方都犯惡作罪。但不應該說：『愿你長命百歲。』如果是世俗的老母親和莫訶羅（mò hē luó，梵文mahila的音譯，意為老婦），希望她們長壽時這樣說沒有過錯。在黑暗中禮拜不應該五體投地，口中說『畔睇』，就是致敬。
以上已經辨明出家受具足戒的禮敬法式，接下來應該說的是攝受門徒、共同依止的規矩。已經受過具足戒，滿了十年以上的比丘，應該在親教師身邊，學習律藏以及其他的經論等。如果親教師因為某種原因不能親自教導，應該讓門徒依止其他有德行、可以信任的人。 接下來闡明接受依止的方法，凡是要接受依止時，應當觀察那個人性情溫和恭敬，有慚愧之心。
【English Translation】 English version: When approaching a fully ordained Bhikshu (Buddhist monk), there is no distinction of age or seniority, and they do not pay respects to each other. Instead, they follow the arrangements of the Sangha (Buddhist monastic order) and accept their assignments.
There are two types of respectful ceremonies: one is the 'five-wheel prostration' (five wheels referring to the two knees, two hands, and forehead touching the ground); the other is grasping the other person's ankles and saying 'Bande (畔睇, pàn dì, transliteration of the Sanskrit word 'bande', meaning 'to worship').' Some say, 'When worshiping a master, one should perform the five-wheel prostration.' When facing elders or those of similar status, one should touch the ground with hands and knees, or bow and lower the head with palms together, or grasp the ankles, or squat and bring the palms together. When facing other fellow practitioners, one only needs to bring the palms together, or lower the head, or say 'Bande.' If one knows that the other person's body is impure and still pays respects, or if one's own body is impure and one pays respects to others, both commit an offense of wrong-doing. There are two types of impurity: one is contact after eating but before rinsing the mouth; the other is contact after urination or defecation but before washing. Ordained Bhikshus should not harbor resentment. If there are grudges, the younger Bhikshu should approach the elder Bhikshu, chant 'Bande,' and prostrate. When the elder Bhikshu sees the prostration, he should say, 'May you be free from illness and affliction.' If neither speaks, both commit an offense of wrong-doing. If an elder Bhikshu dies harboring resentment, he will be reborn as a venomous snake. When the younger Bhikshu wants to repent, he should remember the elder's previous form and perform the act of reverence. If one is only wearing the lower robe without the upper robe, one should not pay respects to others, nor accept the respects of others. Violating these rules results in both parties committing an offense of wrong-doing. When the elder Bhikshu sneezes, the younger Bhikshu says, 'Bande.' When the younger Bhikshu sneezes, the elder Bhikshu says, 'Arogya (阿路祇, ā lù qí, transliteration of the Sanskrit word 'arogya', meaning 'health').' If neither speaks, both commit an offense of wrong-doing. However, one should not say, 'May you live a long life.' If it is a secular old mother or Mahila (莫訶羅, mò hē luó, transliteration of the Sanskrit word 'mahila', meaning 'old woman'), there is no fault in wishing them longevity. In the dark, one should not prostrate fully; saying 'Bande' is sufficient to show respect.
The above has clarified the etiquette for ordination and paying respects. Next, we should discuss the rules for accepting disciples and relying on each other. A Bhikshu who has been fully ordained for more than ten years should study the Vinaya (律藏, lǜ zàng, monastic rules) and other Sutras (經論, jīng lùn, scriptures) with his Preceptor (親教師, qīn jiào shī, the monk who ordained him). If the Preceptor is unable to teach personally for some reason, he should have the disciple rely on another virtuous and trustworthy person. Next, we will explain the method of accepting reliance. When one wants to accept reliance, one should observe that person's temperament to be gentle and respectful, with a sense of shame and remorse.
是可信用，于諸善品樂修習者，應攝受之。請依止時應整衣一肩，禮敬訖以兩手按彼雙足，作如是說：「大德存念！我某甲今請大德為依止，愿大德為我作依止，我依大德故得安隱住。」如是三說。師云：「爾。」弟子云：「善。」或云：「極好。」若無依止師，不應輒向余處人間遊行。若滿五夏，五法明解，識犯非犯知重知輕，別解脫經善知通塞，得離本師及依止師遊方習業。所到之處，經二三日且自停息。次當觀察，誰可為師？應就依止。若無依止不應停住，設阿羅漢亦須依止，況復異生。若所到處，五夜已來覓依止師求心不息者，現前利物應與其分，異此不應。有五法不與依止：一、無敬信心；二、出粗惡語；三、親近惡友；四、性恒懶惰；五、心無恭順。翻此應與。應舍依止、不捨依止，於前二五如次應知。有五事舍依止：一、決捨去出界外；二、謂還俗；三、親教師至；四、從此黨向餘黨；五、舍依止事。若見鄔波馱耶時，即失依止。若道行時師有心住，仍須供侍更相囑授。若依止師及以弟子，須出遊行中路而返，若經多時意擬重來者，還依舊位而作依止，由心不捨故。設於中間別依止餘人，亦不失前依止師位。若於其處依止師死，更無依止不應住經第二長凈，亦復不於此處若前若后而作安居。后安居內師
【現代漢語翻譯】 現代漢語譯本： 對於那些值得信任，並且樂於修習各種善行的人，應當接納他們作為弟子。請求依止時，應當整理好衣服，袒露一側肩膀，行禮完畢後用雙手按住依止師的雙腳，這樣說：『大德（對有德長老的尊稱）請記住！我某甲（自己的名字）現在請求大德作為我的依止師，希望大德能成為我的依止，我依靠大德的教導才能安穩地修行。』這樣說三遍。依止師回答：『準許。』弟子回答：『好的。』或者說：『非常好。』如果沒有依止師，不應該隨意前往其他地方遊歷。 如果已經滿了五年，對五法（戒、定、慧、解脫、解脫知見）明瞭通達，能夠辨別什麼是犯戒、什麼不是犯戒，知道戒律的輕重，對於《別解脫經》（比丘或比丘尼的戒本）非常熟悉，才能離開本師和依止師去其他地方學習。到達新的地方后，先停留兩三天。然後應當觀察，誰可以作為自己的依止師？應當去請求依止。如果沒有依止師，不應該停留，即使是阿羅漢（證悟者）也需要依止，更何況是凡夫俗子。如果到達一個地方，五天以來不斷尋找依止師，並且求法之心沒有停止，那麼現前可以利益大眾的事務，應當分給他一份，否則不應該。 有五種情況不應該接受依止：一、沒有恭敬和信心；二、說粗魯惡劣的語言；三、親近惡友；四、天性總是懶惰；五、內心沒有恭順。反過來，如果具備這些美德，就應該接受依止。應該捨棄的依止和不應該捨棄的依止，對於前面兩種五法（指應舍和應取的五種情況）應當依次瞭解。 有五種情況會失去依止關係：一、決定離開這個地方，並且要到國境之外；二、就是還俗；三、親教師（戒師）到來；四、從這個僧團轉到其他僧團；五、捨棄依止關係。如果見到鄔波馱耶（Upadhyaya，親教師）時，就失去了依止關係。如果在路上行走時，依止師有意停留，仍然需要供養侍奉，互相囑咐教導。如果依止師和弟子需要從**（此處原文缺失，應為僧團或寺院）中途返回，如果經過很長時間，打算重新回來，仍然按照原來的位置作為依止，因為內心沒有捨棄的緣故。即使在中間另外依止了其他人，也不會失去之前依止師的地位。如果在某個地方依止的師父去世了，又沒有其他的依止師，不應該住到第二次長凈（指雨季安居結束后的儀式），也不應該在這個地方，無論是之前還是之後，進行安居。后安居期間，師
【English Translation】 English version: Those who are trustworthy and delight in cultivating virtuous qualities should be accepted as disciples. When requesting to rely on a teacher, one should arrange their robes, expose one shoulder, and after bowing respectfully, press the teacher's feet with both hands, saying: 'Venerable Sir (a respectful term for an elder of virtue), please remember! I, so-and-so (one's name), now request the Venerable Sir to be my reliance. May the Venerable Sir be my reliance, so that I may dwell in peace through the Venerable Sir's guidance.' This should be said three times. The teacher replies: 'Granted.' The disciple replies: 'Good,' or 'Excellent.' If there is no relying teacher, one should not casually travel to other places. If one has completed five years, is clear and understands the five dharmas (sila, samadhi, prajna, vimutti, vimuttinanadassana - morality, concentration, wisdom, liberation, and the knowledge and vision of liberation), can distinguish what is a transgression and what is not, knows the weight of the precepts, and is very familiar with the Pratimoksha Sutra (the monastic code for monks or nuns), then one may leave the preceptor and relying teacher to study elsewhere. Upon arriving at a new place, one should first stay for two or three days. Then one should observe, who is suitable to be one's teacher? One should then request to rely on them. If there is no relying teacher, one should not stay. Even an Arhat (enlightened being) needs to rely on a teacher, let alone an ordinary person. If, upon arriving at a place, one has been continuously seeking a relying teacher for five nights, and the mind of seeking the Dharma has not ceased, then one should share with them the present benefits that can benefit the public; otherwise, one should not. There are five reasons for not accepting reliance: 1. Lack of respect and faith; 2. Uttering coarse and harsh words; 3. Associating with bad friends; 4. Being habitually lazy; 5. Lack of reverence in the mind. Conversely, if one possesses these virtues, one should be accepted for reliance. What reliance should be abandoned and what reliance should not be abandoned should be understood in order according to the previous two sets of five qualities (referring to the five qualities to be abandoned and the five qualities to be embraced). There are five reasons for losing the relationship of reliance: 1. Deciding to leave this place and go beyond the borders of the country; 2. That is, returning to lay life; 3. The arrival of the Upadhyaya (preceptor); 4. Transferring from this Sangha to another Sangha; 5. Abandoning the relationship of reliance. If one sees the Upadhyaya (Upadhyaya), one loses the relationship of reliance. If the relying teacher intends to stay while walking on the road, one still needs to offer service and give mutual instructions. If the relying teacher and disciple need to return midway from the ** (the original text is missing here, it should be Sangha or monastery), if after a long time, they intend to return, they should still rely on the original position, because the mind has not abandoned it. Even if one relies on another person in the meantime, one does not lose the position of the previous relying teacher. If the teacher one relies on dies in a certain place, and there is no other relying teacher, one should not stay until the second long purification (referring to the ceremony after the end of the rainy season retreat), nor should one perform the retreat in this place, whether before or after. During the later retreat, the teacher
命過者，應自防心住經兩月，過此已后更不應住。若住處去阿遮利耶、鄔波馱耶有兩逾膳那半，應當半月半月就其禮問；若五拘盧舍，經六七日應往禮問；若去五里，日日應往；若居界內，日別三時而為禮問。若阿遮利耶、鄔波馱耶，于衣缽等所有營務，皆應先作。此之二師及教授師皆應如法供侍。若依止師及教授師，二俱有病，應看何者？若有力能兩處俱看，若無力能應看依止。所以然者，若無教授在處得住，若無依止即不應停。若教授師多有弟子，應為番次而作供侍。阿遮利耶有嫌隙處，不往親附。應恭敬心給侍師長，若不白師灑掃等事，及料理衣缽，並教授他，皆不應作。若有客來，先不相識者，不應即與按摩解勞。以要言之，在本師邊及依止師處，於一切事不問不作，唯除五事。何謂為五？謂飲水、嚼齒木、大小便利，于同界中齊四十九尋內製底畔睇，如前所說。行法軌式一一不依者，鹹得突色訖里多罪。此等諸罪皆有不敬教波逸底迦，及方便罪。
其請教白事晨旦問安，各各別陳不得合作，若事促者並咨無犯。咨問之法晨朝早起，自嚼齒木，次往房中為師按摩身體。師既起已，供水、齒木，安置坐處授拭巾等，應自禮尊像。次來禮師一拜，低頭虔誠合掌作如是白：「鄔波馱耶！若阿遮利耶存念。我今
【現代漢語翻譯】 現代漢語譯本：
如果犯了戒律，應當自我約束，在寺廟居住兩個月，過了這段時間就不應該再住下去。如果居住的地方距離阿遮利耶（Achariya，軌範師）或鄔波馱耶（Upadhaya，親教師）有兩逾膳那（Yojana，古印度長度單位，約合7-9英里）半的路程，應當每半個月去禮拜問候一次；如果距離五拘盧舍（Krosa，古印度長度單位，約合1.5-3英里），每六七天應該去禮拜問候一次；如果距離五里（中國市裡），每天都應該去；如果住在同一寺廟範圍內，每天分早中晚三次去禮拜問候。如果阿遮利耶、鄔波馱耶在衣缽等方面有什麼需要處理的事情，都應該先去做。對於這兩位老師以及教授師，都應該如法地供養侍奉。如果依止師（Upasampada Achariya，受具足戒的老師）和教授師都生病了，應該照顧哪一位？如果能力足夠，兩處都照顧；如果能力不足，應該照顧依止師。原因是，沒有教授師，還可以在其他地方居住；如果沒有依止師，就不應該繼續留在寺廟。如果教授師有很多弟子，應該輪流供養侍奉。對於和阿遮利耶有矛盾的地方，不要去親近依附。應該以恭敬心侍奉師長，如果沒有稟告師長，灑掃等事情，以及料理衣缽，還有教授他人，都不應該做。如果有客人來，事先不認識的，不應該立刻為他解乏。總而言之，在本師和依止師那裡，對於一切事情，不詢問就不做，只有五件事例外。哪五件？就是飲水、嚼齒木、大小便，在同一寺廟範圍內，距離制底（Cetiya，佛塔）四十九尋（古代長度單位）以內的地方，按照前面所說的去做。行為不符合這些規範的，都會犯突色訖里多（Dukkata，惡作罪）。這些罪過都包含不敬教的波逸底迦（Payattika，單墮罪），以及方便罪。
請教和稟告事情，早晨問安，都應該各自單獨陳述，不可以合在一起。如果事情緊急，可以一起稟告，沒有罪過。請教的方法是，早晨早起，自己嚼齒木，然後去老師的房間為老師按摩身體。老師起床后，供奉水和齒木，安置座位，遞上擦拭巾等，應該自己禮拜佛像。然後來禮拜老師一次，低頭虔誠合掌，這樣稟告：『鄔波馱耶！如果阿遮利耶記得我，我今天……』
【English Translation】 English version:
One who has transgressed should restrain himself and dwell in the monastery for two months. After this period, he should no longer stay. If the dwelling place is two and a half Yojanas (Achariya, preceptor) away from the Achariya (Achariya, preceptor) or Upadhaya (Upadhaya, instructor), he should visit and inquire every half month. If it is five Krosas (Krosa, ancient Indian unit of distance), he should visit and inquire every six or seven days. If it is five li (Chinese mile), he should go every day. If he lives within the boundary of the monastery, he should visit and inquire three times a day. If the Achariya or Upadhaya has any affairs to manage regarding robes and bowls, he should do them first. These two teachers and the professor should all be served according to the Dharma. If both the Upasampada Achariya (Upasampada Achariya, ordination preceptor) and the professor are ill, whom should he care for? If he has the strength to care for both, he should do so. If he does not have the strength, he should care for the Upasampada Achariya. The reason is that without a professor, he can still live elsewhere, but without an Upasampada Achariya, he should not stay. If the professor has many disciples, they should take turns serving him. He should not approach places where the Achariya has grievances. He should serve his teachers with reverence. Without informing his teachers, he should not do things like sweeping, tidying up robes and bowls, or teaching others. If a guest comes whom he does not know, he should not immediately offer him refreshments. In short, he should not do anything without asking his teacher or Upasampada Achariya, except for five things. What are the five? They are drinking water, chewing toothpicks, urinating and defecating, and within forty-nine spans of the Cetiya (Cetiya, stupa) in the same monastery, as mentioned before. Anyone whose behavior does not conform to these rules will be guilty of Dukkata (Dukkata, offense of wrong-doing). All these offenses include Payattika (Payattika, expiatory offense) for disrespecting the teachings, as well as offenses of attempt.
When requesting instructions and reporting matters, morning greetings should be stated separately and not combined. If the matter is urgent, they can be reported together without offense. The method of requesting instructions is to wake up early in the morning, chew a toothpick, and then go to the teacher's room to massage his body. After the teacher gets up, offer water and a toothpick, arrange a seat, and hand over a wiping cloth. He should then worship the Buddha image himself. Then, he should come to worship the teacher once, bowing his head reverently with palms together, and say: 'Upadhaya! If the Achariya remembers me, today I...'
請問。不審鄔波馱耶，尊體起居宿夜安不？」依止師準此。師可隨時而答其事。如有病患，問知所須隨時供侍。次應隨心自修善品，欲食之時還須致禮，而請白言：「鄔波馱耶！或阿遮利耶存念，我今請白，我洗手足及缽欲食粥。」或云：「我洗手足及缽欲中食。」但是所有吞嚥之物飯餅果等，乃至乾薑半片胡椒一粒、飲非時漿、曛黃洗足、敷設臥具眠息等事，咸須白知。設無白事，若至午時、若在午後，皆須禮拜。若至晡時行禮制底，日欲暮時皆應禮師。每日三時常行是事。若欲出寺皆須就禮，白雲：「我今有如是緣，欲往某處。」師應量宜隨意遮遣，此乃略陳常行儀式。凡是弟子應勤檢察，不應恣其慢情，不為白事不修善品，如無韁馬非法自居。如世尊言：「汝諸苾芻！寧作屠兒，為殺害業，不與出家受近圓已舍而不問，令我正法速時滅壞。是故苾芻于弟子處，極須撿問，如不順教隨事呵責，若不可教驅令出去。」
已辯余義當釋本文。言諸苾芻得罪者，謂得越法罪。此中犯相有其多種：若有人年未滿二十為不滿想、或復生疑，當問之時並依實說，此皆不成近圓，諸苾芻眾皆得越法罪，是人不應共住。若有人年未滿二十作定滿想、或復生疑，當問之時並依實說；若有人年未滿二十，不識其年或復生疑，當問
【現代漢語翻譯】 現代漢語譯本：請問：『鄔波馱耶（Upadhyaya，親教師），您的身體安康嗎？』弟子應以此為準則。親教師可以隨時回答這些問題。如果親教師生病，弟子應詢問所需並隨時侍奉。之後，弟子應隨心修行善法。吃飯時，還需行禮並稟告：『鄔波馱耶（Upadhyaya）！或阿遮利耶（Acharya，軌範師）！請您留意，我現在稟告，我要洗手足和缽，準備吃粥。』或者說：『我要洗手足和缽，準備吃午飯。』無論是所有吞嚥之物，如飯、餅、水果等，乃至乾薑半片、胡椒一粒，飲用非時漿，傍晚洗腳，鋪設臥具休息等事，都必須稟告。如果沒有稟告，無論是到了午時，還是午後，都必須禮拜。到了傍晚，要禮拜制底（Chaitya，佛塔），日落時分都應禮敬親教師。每天三次都要這樣做。如果想要離開寺院，都必須行禮，稟告說：『我現在有這樣的因緣，想要去某處。』親教師應根據情況酌情允許或阻止。這只是簡略地陳述日常的儀式。凡是弟子都應勤加檢查自己，不應放縱自己的懈怠，不稟告就做事情，不修行善法，就像沒有韁繩的馬一樣，行為不合法度。正如世尊所說：『你們這些苾芻（Bhikshu，比丘）！寧可做屠夫，從事殺害的行業，也不要為已經出家受過近圓戒（Upasampada）的人，捨棄而不聞不問，使我的正法迅速滅亡。』因此，苾芻（Bhikshu，比丘）對於弟子，必須嚴格檢查詢問，如果不聽從教導，就根據情況呵斥責備，如果不可教化，就驅逐出去。
已經辨析了其餘的意義，現在應當解釋本文。所說的『諸苾芻（Bhikshu，比丘）得罪者』，是指觸犯了違越佛法的罪。這裡面所犯的罪相有很多種：如果有人年齡未滿二十歲，認為是未滿，或者心存疑惑，在被詢問時都如實回答，這樣都不能成就近圓戒（Upasampada），諸位苾芻（Bhikshu，比丘）眾都犯了越法的罪，這樣的人不應該共同居住。如果有人年齡未滿二十歲，認為是已滿，或者心存疑惑，在被詢問時都如實回答；如果有人年齡未滿二十歲，不清楚自己的年齡或者心存疑惑，在被詢問時
【English Translation】 English version: Please ask: 'Upadhyaya (preceptor), is your body well and are you resting peacefully day and night?' The disciple should follow this as a guideline. The preceptor can answer these questions at any time. If the preceptor is ill, the disciple should ask what is needed and serve at any time. After that, the disciple should cultivate good deeds according to their own mind. When eating, they must also pay respects and report: 'Upadhyaya! or Acharya (teacher)! Please be aware, I am now reporting that I am going to wash my hands, feet, and bowl, and prepare to eat congee.' Or say: 'I am going to wash my hands, feet, and bowl, and prepare to eat lunch.' Whether it is all things to be swallowed, such as rice, cakes, fruits, etc., even half a slice of dried ginger, a grain of pepper, drinking non-seasonal juice, washing feet in the evening, laying out bedding for rest, etc., all must be reported. If there is no report, whether it is noon or afternoon, one must prostrate. In the evening, one should worship the Chaitya (stupa), and at sunset, one should pay respects to the preceptor. This should be done three times a day. If one wants to leave the monastery, one must pay respects and report: 'I now have such a cause and condition, and I want to go to such and such a place.' The preceptor should allow or prevent it as appropriate. This is just a brief statement of the daily rituals. All disciples should diligently examine themselves, and should not indulge their own laziness, doing things without reporting, and not cultivating good deeds, like a horse without reins, behaving illegally. As the World Honored One said: 'You Bhikshus (monks)! It is better to be a butcher, engaging in the business of killing, than to abandon and ignore those who have already left home and received Upasampada (full ordination), causing my Dharma to perish quickly.' Therefore, Bhikshus (monks) must strictly examine and question their disciples, and if they do not follow the teachings, they should scold and rebuke them according to the circumstances, and if they cannot be taught, they should be expelled.
Having already discussed the remaining meanings, we should now explain the text. The so-called 'Bhikshus (monks) who commit offenses' refers to committing offenses that violate the Dharma. There are many kinds of offenses here: If someone is under the age of twenty, thinks they are not yet full, or has doubts, and truthfully answers when asked, they cannot achieve Upasampada (full ordination), and all the Bhikshus (monks) have committed the offense of violating the Dharma, and such a person should not live together. If someone is under the age of twenty, thinks they are full, or has doubts, and truthfully answers when asked; if someone is under the age of twenty, does not know their age or has doubts, when asked
之時默而不答，斯之二類非受近圓。若共清凈苾芻經二、三長凈，便成賊住。若有人近圓時，年實未滿而作滿想，後有親屬報云：「不滿。」應數胎月閏月。若滿者，斯名善受。若不滿者，退為求寂，應更與受近圓。若不爾者，同前賊住。若有人年滿十九，作二十心而受近圓，后經一年親屬來見，報云：「不滿。」或自憶知不滿、或年十八而受近圓，后經二歲同前憶知，斯等皆名善受，正教難逢是開聽故。若有人其年雖滿而相貌不滿，應為四句。相貌滿者，謂形狀、事相併成熟相。何謂形狀？謂其形狀及以言聲非小兒狀。言事相者，于腋等處皆已生毛。言成熟者，觀其意思及以性行不同幼年。於四句中初、三無犯，二、四有犯。若疑年不滿者，應須方便密檢隱相方授近圓。若人年滿十五，應與出家度為求寂。若異此者，得惡作罪。又下至七歲，能為眾僧看守穀麥、驅烏鳥者，亦與出家。若八歲不能及六歲能者，並不應度。然苾芻不應畜二求寂，若知其人能順教者與出家。受十戒已，應付餘人。其所付人，不得因此即授近圓，須問本師方與圓具。
壞生地學處第七十三
佛在室羅伐城給孤獨園，時六眾苾芻手自和泥，斸掘生地。由作鄙業妨廢正修，因壞地事鄙業煩惱，制斯學處。
「若復苾芻，自手
【現代漢語翻譯】 現代漢語譯本 當時，如果佛陀沉默不答，那麼這兩類人（指未滿年齡者和不清凈者）都不能接受近圓戒（Upasampadā，比丘戒）。如果與不清凈的比丘一起經過兩次或三次長凈（一種懺悔儀式），就會成為賊住（非法居住在僧團中）。如果有人在受近圓戒時，實際年齡未滿，卻以為已滿，後來有親屬告知說：『未滿。』應該計算胎月和閏月。如果年齡已滿，這稱為善受（如法受戒）。如果年齡未滿，則退回為求寂（Śrāmaṇera，沙彌），應該重新授予近圓戒。如果不這樣做，就和之前的賊住一樣。如果有人年齡已滿十九歲，卻以為自己二十歲而受近圓戒，過了一年後親屬來見，告知說：『未滿。』或者自己回憶起知道未滿，或者十八歲時受近圓戒，過了兩年後同樣回憶起知道，這些都稱為善受，因為正法難遇，所以開許。如果有人年齡雖然已滿，但相貌未滿，應該分為四種情況。相貌滿，是指形狀、事相和成熟相都具備。什麼是形狀？是指其形狀和言語聲音不像小孩子。言事相，是指腋下等處都已經長出毛髮。言成熟，是指觀察其意思和性情行為不同於幼年。在這四種情況中，第一種和第三種沒有犯戒，第二種和第四種有犯戒。如果懷疑年齡未滿，應該方便地秘密檢查隱秘的特徵，然後才授予近圓戒。如果有人年齡已滿十五歲，應該允許他出家，度為求寂。如果不是這樣，就會犯惡作罪（Dukṛta，一種輕罪）。此外，下至七歲，能夠為眾僧看守穀物麥子、驅趕烏鴉鳥雀的人，也可以允許他出家。如果八歲不能，或者六歲能，都不應該度化。然而，比丘不應該畜養兩個求寂，如果知道這個人能夠順從教導，就允許他出家。受了十戒后，應該託付給其他人。他所託付的人，不得因此就授予近圓戒，必須詢問本師（Upādhyāya，戒師）才能授予圓具戒（Upasampadā，比丘戒）。
壞生地學處第七十三
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）時，六眾比丘（指六位行為不端的比丘）親手和泥，挖掘生地。由於從事低賤的行業，妨礙了正當的修行，因為破壞土地的事情和低賤行業帶來的煩惱，制定了這個學處（Śikṣāpada，戒條）。
『如果又有比丘，親手……』
【English Translation】 English version At that time, if the Buddha remained silent and did not answer, then these two types of individuals (referring to those who are underage and those who are impure) are not eligible to receive Upasampadā (full ordination as a Bhikṣu). If they undergo two or three periods of purification (a form of repentance ritual) with impure Bhikṣus, they would become 'thieves dwelling' (illegally residing in the Sangha). If someone, at the time of receiving Upasampadā, is actually underage but believes they are of age, and later a relative informs them, 'You are not of age,' then the months of gestation and intercalary months should be counted. If they are of age, this is called 'well-received' (ordained properly). If they are underage, they should be reverted to Śrāmaṇera (novice monk), and Upasampadā should be conferred again. If this is not done, it is the same as the previous 'thieves dwelling.' If someone is nineteen years old but thinks they are twenty and receives Upasampadā, and after a year a relative comes and says, 'You are not of age,' or they themselves remember knowing they were underage, or they were eighteen when they received Upasampadā and after two years remember the same, all these are called 'well-received,' because it is rare to encounter the true Dharma, so it is permitted. If someone is of age but their appearance is not, it should be divided into four cases. 'Appearance is full' means that the form, characteristics, and signs of maturity are all present. What is 'form'? It means that their shape and voice are not like a child's. 'Characteristics' means that hair has grown in places like the armpits. 'Maturity' means that their thoughts and behavior are different from a young child. In these four cases, the first and third are not offenses, while the second and fourth are offenses. If there is doubt about whether they are of age, one should conveniently and secretly examine hidden characteristics before conferring Upasampadā. If someone is fifteen years old, they should be allowed to leave home and be ordained as a Śrāmaṇera. If it is not like this, one commits a Dukṛta (minor offense). Furthermore, even down to seven years old, if they can guard the grains and drive away crows and birds for the Sangha, they can be allowed to leave home. If an eight-year-old cannot, or a six-year-old can, they should not be ordained. However, a Bhikṣu should not keep two Śrāmaṇeras; if they know that the person can follow the teachings, they should be allowed to leave home. After receiving the ten precepts, they should be entrusted to someone else. The person to whom they are entrusted should not confer Upasampadā because of this; they must ask the Upādhyāya (preceptor) before conferring full ordination (Upasampadā).
The Seventy-Third Training Rule on Destroying Living Land
When the Buddha was in Jetavana (Jetavana-ārāma) in Śrāvastī (Śrāvastī), the group of six Bhikṣus (referring to the six misbehaving Bhikṣus) mixed mud and dug up living land with their own hands. Because they engaged in base occupations, hindering proper practice, and because of the trouble caused by destroying land and the defilements brought by base occupations, this Śikṣāpada (training rule) was established.
'If again a Bhikṣu, with his own hands...'
掘地、若教人掘者，波逸底迦。」
言地者，有二種：一、生地；二、非生地。生地者，謂未曾掘。若曾經掘被天雨濕、若余水沾時經三月，是名生地。若無雨濕及水沾潤，時經六月，亦名生地。異此非生。此中犯者，若苾芻知是生地，不被火燒未經耕墾，自掘、教人掘，若打橛、若刬削，堅鞭地皮崩岸隤墻，著地堅泥舉令相離。若土多沙少者，鹹得墮罪；若地皮等不堅鞭處，刬舉之時得惡作罪。生地生地想、地為地想，各有六句，並同前說。無犯者，若純沙石處、或營事苾芻得好時日無驅使人，須定屋基拼繩打橛，深齊四寸者無犯。
過四月索食學處第七十四
佛在劫比羅伐窣睹城多根樹園，時六眾苾芻受莫訶男四月供養，過此已后，更從彼索。由重請事過限廢闕煩惱，制斯學處。
「若復苾芻，有四月請須時應受，若過受者，除余時，波逸底迦。余時者，謂別請、更請、慇勤請、常請，此是時。」
此開四月，過不應受。別請者，謂別別施主請諸苾芻，興其供養，無由尊者畢鄰陀婆蹉開受王請，后更受王妹夫請食。更請者，謂諸苾芻后至王家，不敢受食，王問知已重更請食。慇勤請者，或云：「王家事多，我當乞食。」王更至心請彼受食。常請者，四月既滿，世尊受食，諸餘苾芻
【現代漢語翻譯】 現代漢語譯本：『掘地，或者教人掘地，犯波逸提迦。』（波逸提迦：一種輕罪）
這裡說的『地』，有兩種：一是生地；二是非生地。生地，是指未曾挖掘過的土地。如果曾經挖掘過，被雨水或其它水浸濕，經過三個月，就叫做生地。如果沒有雨水或水浸潤，經過六個月，也叫做生地。與此不同的就不是生地。這裡所說的犯戒情況是：如果比丘（比丘：佛教出家男眾）明知是生地，沒有被火燒過，未經耕墾，自己挖掘、教人挖掘，或者打木樁、或者鏟削，堅硬地鞭打地皮，崩塌岸邊，倒塌墻壁，使著地的堅硬泥土分離。如果土多沙少，都犯墮罪（墮罪：佛教戒律中的一種罪名）；如果地皮等不堅硬的地方，鏟舉的時候，犯惡作罪（惡作罪：佛教戒律中的一種輕罪）。生地認為是生地、地認為是地，各有六句，都和前面所說的一樣。沒有犯戒的情況是：如果純粹是沙石的地方，或者營事的比丘得到好的時日，沒有驅使的人，需要確定屋基，拉繩打木樁，深達四寸，就沒有犯戒。
過四個月索食學處第七十四
佛在劫比羅伐窣堵城（劫比羅伐窣堵城：古代印度城市，釋迦牟尼的故鄉）的多根樹園，當時六眾比丘接受莫訶男（莫訶男：人名）四個月的供養，過了這個期限之後，又向他索取。由於重複請求的事情超過了期限，造成了廢弛和煩惱，因此制定了這個學處。
『如果比丘，接受四個月的邀請，應該按時接受，如果超過期限接受，除了特殊情況，犯波逸提迦。特殊情況是指：個別邀請、再次邀請、慇勤邀請、長期邀請，這些是特殊情況。』
這裡開許接受四個月的供養，超過四個月不應該接受。個別邀請是指：個別的施主邀請各位比丘，興辦供養，就像尊者畢鄰陀婆蹉（畢鄰陀婆蹉：人名，佛陀弟子）接受國王的邀請，後來又接受王妹夫的請食。再次邀請是指：各位比丘後來到了王家，不敢接受食物，國王知道后，再次邀請他們吃飯。慇勤邀請是指：或者說：『王家事情多，我應當去乞食。』國王更加誠懇地邀請他們接受食物。長期邀請是指：四個月已經滿了，世尊（世尊：對佛的尊稱）接受食物，其餘的比丘
【English Translation】 English version: 'Digging the ground, or instructing others to dig the ground, incurs a Pāyantika.' (Pāyantika: A minor offense)
Here, 'ground' is of two types: first, virgin ground; second, non-virgin ground. Virgin ground refers to ground that has never been dug. If it has been dug before and is moistened by rain or other water, it is considered virgin ground after three months. If there is no rain or water to moisten it, it is considered virgin ground after six months. Anything different from this is not virgin ground. The offense here occurs if a Bhikshu (Bhikshu: A Buddhist monk) knows it is virgin ground, has not been burned by fire, and has not been cultivated, and either digs it himself, instructs others to dig it, drives in stakes, shaves or scrapes it, forcefully whips the surface of the ground, causes banks to collapse, walls to fall, or separates hardened mud from the ground. If there is more soil than sand, all incur a Dukkaṭa offense (Dukkaṭa offense: A minor offense in Buddhist monastic rules); if the surface of the ground is not firmly whipped, scraping or lifting it incurs a Dukkata offense. Thinking of virgin ground as virgin ground, and thinking of ground as ground, each has six aspects, all as previously described. There is no offense if it is purely sandy or rocky ground, or if a Bhikshu engaged in construction obtains a good day and does not have anyone to command, and needs to determine the foundation of a house, stretch ropes, and drive in stakes to a depth of four inches.
The Seventy-Fourth Training Rule: Seeking Food After Four Months
The Buddha was in the Banyan Grove in Kapilavastu (Kapilavastu: An ancient city in India, the birthplace of Siddhartha Gautama), when the Six Group Bhikshus received offerings from Mahānāma (Mahānāma: A person's name) for four months, and after this period, they asked him for more. Because the repeated requests exceeded the limit, causing negligence and annoyance, this training rule was established.
'If a Bhikshu has accepted an invitation for four months, he should accept it within the time limit. If he accepts it beyond the time limit, except for special circumstances, it is a Pāyantika. Special circumstances refer to: individual invitations, repeated invitations, earnest invitations, and continuous invitations; these are special circumstances.'
Here, accepting offerings for four months is permitted; accepting beyond four months is not allowed. Individual invitations refer to: individual donors inviting various Bhikshus to provide offerings, just as the Venerable Pindola Bharadvaja (Pindola Bharadvaja: A person's name, a disciple of the Buddha) accepted the king's invitation, and later accepted the invitation of the king's brother-in-law to eat. Repeated invitations refer to: the Bhikshus later arriving at the king's house and not daring to accept food; the king, upon learning this, invited them to eat again. Earnest invitations refer to: someone saying, 'The king's house has many affairs, I should go begging for food.' The king more sincerely invites them to accept food. Continuous invitations refer to: after the four months have passed, the World Honored One (World Honored One: A respectful title for the Buddha) accepts food, and the other Bhikshus
皆行乞食。王曰：「不限時節恒常請食。」四月未竟，請食粗食，更求好者得惡作罪，食便得墮。請食好食，更索粗食，索時惡作，食時無犯。
遮傳教學處第七十五
佛在王舍城竹林園中，世尊欲制共學處，時二部僧伽並須和集，然制前四月戒尼不現前。佛告阿難陀：「令半托迦苾芻往報尼眾。」時半托迦奉教而去。是時六眾見而問之，時半托迦具以事答。是時六眾便出惡言，共相遮障。由輕學處事輕毀煩惱，制斯學處。
「若復苾芻，聞諸苾芻作如是語：『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。若苾芻實欲求解者，當問三藏，此是時。」
此中言愚者，思其惡思、說其惡說。癡者，謂不持三藏。不分明者，謂不了其義。不善解者，不能如理善為抉擇。說愚等時，便得墮罪。若說實者，無犯。
默聽評論學處第七十六
佛在室羅伐城給孤獨園，時十七眾欲得作舍置法有所論說，六眾苾芻便往屏處默然而聽。由評論事不忍煩惱，制斯學處。
「若復苾芻，知余苾芻評論事生，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
【現代漢語翻譯】 現代漢語譯本
他們都去乞食。國王說：『不要限制時間，要經常去乞食。』如果四個月還沒結束，乞討到粗劣的食物，又去尋求更好的食物，就會犯惡作罪，吃了就會墮落。如果乞討到好的食物，又去索要粗劣的食物，索要的時候犯惡作罪，吃的時候沒有罪過。
遮傳教學處第七十五
佛陀在王舍城（Rājagṛha）竹林園中，世尊想要制定共同學習的規矩，當時比丘（bhikkhu）和比丘尼（bhikkhunī）僧團都需要聚集在一起，但是在制定規矩之前四個月，比丘尼沒有全部到場。佛陀告訴阿難陀（Ānanda）：『讓半托迦（Panthaka）比丘去通知比丘尼們。』當時半托迦接受了教導就去了。當時六群比丘（Chabbaggiya bhikkhus）看見了就問他，半托迦把事情詳細地告訴了他們。當時六群比丘就說出惡劣的話，共同互相阻撓。由於輕視學習規矩這件事，輕視毀壞煩惱，所以制定了這個學處。
『如果又有比丘，聽到其他比丘這樣說：『具壽（āyasmant）！您現在應當學習這樣的學處。』他卻這樣說：『我實在不能接受你們這些愚癡、不分明、不善解的人所說的話，去奉行學處。如果我見到其他精通三藏（Tripiṭaka）的人，我將聽從他們的話去奉行。』這樣，就犯波逸提迦（pācittiya）。如果比丘確實想要尋求理解，應當請教三藏，這是合適的時機。』
這裡所說的『愚』，是指思考邪惡的思想、說出邪惡的話。『癡』，是指不通達三藏。『不分明』，是指不瞭解其中的含義。『不善解』，是指不能如理如法地善加決斷。說出『愚』等話的時候，就犯墮罪。如果說的是事實，就沒有罪過。
默聽評論學處第七十六
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana），當時十七群比丘想要討論關於作舍置法的事情，六群比丘就到隱蔽的地方默默地聽。由於評論事情不能忍受煩惱，所以制定了這個學處。
『如果又有比丘，知道其他比丘評論事情發生，尋求過失，紛擾爭競而住。默默地去那裡聽他們所說，心裡這樣想：『我想要聽完之後讓他們爭鬥混亂。』因為這個
【English Translation】 English version
They all went begging for food. The king said, 'Do not limit the time, always go begging for food.' If four months have not yet ended, and one begs for coarse food, and then seeks better food, one commits a dukkaṭa offense, and eating it leads to downfall. If one begs for good food, and then asks for coarse food, asking for it incurs a dukkaṭa offense, but eating it is not an offense.
The Seventy-Fifth Training Rule on Preventing the Transmission of Teachings
The Buddha was in the Bamboo Grove at Rājagṛha (王舍城). The World-Honored One wanted to establish a common learning rule. At that time, both the bhikkhu (比丘) and bhikkhunī (比丘尼) sanghas needed to be assembled. However, for four months before the rule was established, not all the bhikkhunīs were present. The Buddha told Ānanda (阿難陀), 'Have the bhikkhu Panthaka (半托迦) go and inform the bhikkhunī sangha.' At that time, Panthaka accepted the teaching and went. The Chabbaggiya bhikkhus (六群比丘) saw him and asked him, and Panthaka explained the matter in detail. At that time, the Chabbaggiya bhikkhus spoke harsh words and mutually obstructed each other. Because they belittled the matter of learning the rules, and belittled the destruction of afflictions, this training rule was established.
'If a bhikkhu hears other bhikkhus saying, 'Venerable one (āyasmant)! You should now learn such and such a training rule.' And he says, 'I really cannot accept the words of you foolish, unclear, and unskilled people, and practice the training rule. If I see others who are well-versed in the Tripiṭaka (三藏), I will follow their words and practice.' He commits a pācittiya (波逸提迦) offense. If a bhikkhu truly wants to seek understanding, he should consult the Tripiṭaka; this is the appropriate time.'
Here, 'foolish' refers to thinking evil thoughts and speaking evil words. 'Unclear' refers to not understanding the meaning. 'Unskilled' refers to not being able to properly and skillfully make decisions. When speaking of 'foolish' and so on, one commits a dukkaṭa offense. If one speaks the truth, there is no offense.
The Seventy-Sixth Training Rule on Silently Listening to Criticism
The Buddha was in the Jeta Grove (Jetavana) at Śrāvastī (室羅伐城). At that time, the seventeen groups of bhikkhus wanted to discuss the matter of making a relinquishment, and the Chabbaggiya bhikkhus went to a secluded place and silently listened. Because they could not endure afflictions when criticizing matters, this training rule was established.
'If a bhikkhu knows that other bhikkhus are criticizing matters, seeking faults, and dwelling in disturbance and contention, and silently goes there to listen to what they are saying, thinking, 'I want to listen and then cause them to quarrel and become confused.' Because of this
為緣者，波逸底迦。」言評論事生者，謂見不可意事，初始評論。言求過紛擾者，求覓過失更相道說。言諍競者，情不含忍發舉其事，謂將此言說入評論諍中，自結朋黨共相扶扇。言默然往聽者，謂在屏處聽彼評論。言令斗亂者，小事始生令成大諍，紛紜不息。若知諸苾芻在於上閣有所論說，須欲往者應彈指、或謦欬作聲者，無犯。若默而去聽彼言說，初聞聲時，便得惡作；若解其義，即獲墮罪。若於中閣、若在檐前、若經行處，隨彼而聽，鹹得本罪。評論評論想六句如前。有說：「實非評論作評論想，亦得墮罪。」若情無向背、若忽遇聞、若聽其言欲令銷殄者，此皆無犯。
不與欲默然起去學處第七十七
佛在室羅伐城給孤獨園，時十七眾既被六眾分離朋黨，心生不忍，便與鄔波難陀作舍置羯磨。時難陀自惟無力，恐被治罰，遂將毛緂聚置座上，默爾而出。其事同前，不寂靜煩惱，制斯學處。
「若復苾芻，知眾如法評論事時，默然從座起去，有苾芻不囑授者，除余緣故，波逸底迦。」
如法事者，謂三羯磨。言默然去者，謂從座起至離聞處。不囑余苾芻者，若病看病授事人等有緣須去者，應與欲。若輒去者，未離聞處，得惡作罪；若離聞處，波逸底迦。如法如法想六句。有說：「實是非
【現代漢語翻譯】 現代漢語譯本： 『為緣者，波逸底迦（一種罪名）。』意思是說，評論事情的發生，是指看到不如意的事情，剛開始進行評論。『求過紛擾者』，是指尋找過失，互相議論。『諍競者』，是指心中不能容忍，從而引發爭端，也就是把這些言論帶入評論和爭吵中，自己結成黨羽，互相支援煽動。『默然往聽者』，是指在隱蔽的地方偷聽他們的評論。『令斗亂者』，是指小事剛開始發生，就使其變成大的爭端，紛亂不止。如果知道各位比丘（佛教僧侶）在上層樓閣有所議論，想要去聽，應該彈指或者咳嗽發出聲音，這樣就沒有罪過。如果默默地去偷聽他們的言論，剛聽到聲音時，就犯了惡作罪；如果理解了其中的含義，就犯了墮罪。如果在中層樓閣、或者在屋檐前、或者在經行的地方，跟隨他們偷聽，都犯了本罪。評論評論想，這六種情況和前面一樣。有人說：『實際上不是評論，卻以為是評論，也犯墮罪。』如果心中沒有偏袒，或者偶然聽到，或者聽他們的言論想要使其平息，這些都沒有罪過。
不與欲默然起去學處第七十七
佛陀在室羅伐城（古印度城市名）的給孤獨園（佛教寺院名），當時十七眾（僧團）已經被六眾（另一僧團）分離，結成朋黨，心中不能忍受，於是對鄔波難陀（人名）作了舍置羯磨（一種僧團儀式）。當時難陀（人名）自己認為沒有力量，害怕被懲罰，於是將毛氈聚集放在座位上，默默地離開了。這件事和之前的情況相同，因為不寂靜和煩惱，所以制定了這個學處（戒條）。
『如果又有比丘（佛教僧侶），知道僧團如法地評論事情時，默默地從座位上起身離開，沒有委託其他比丘（佛教僧侶），除非有其他原因，就犯波逸底迦（一種罪名）。』
如法事，是指三種羯磨（僧團儀式）。『默然去』，是指從座位起身，直到離開能夠聽到的地方。『不囑余比丘者』，如果因為生病、看護病人、或者有需要處理的事情等原因必須離開，應該請求許可。如果擅自離開，在沒有離開能夠聽到的地方，就犯了惡作罪；如果離開了能夠聽到的地方，就犯了波逸底迦（一種罪名）。如法如法想，這六種情況。有人說：『實際上不是如法。
【English Translation】 English version: 『For a reason, pācittiya (an offense requiring expiation).』 『Speaking of the arising of commentary on a matter』 means seeing an undesirable matter and initially commenting on it. 『Seeking faults and causing disturbance』 means seeking out faults and discussing them with each other. 『Quarreling』 means being unable to bear something in one』s heart and initiating a dispute, that is, bringing these words into commentary and quarreling, forming factions and supporting and fanning each other. 『Silently going to listen』 means secretly listening to their commentary in a secluded place. 『Causing strife』 means that a small matter begins to arise and is made into a great dispute, causing endless turmoil. If one knows that the bhikkhus (Buddhist monks) are discussing something in the upper chamber, one should snap one』s fingers or cough to make a sound if one wants to go there, and there is no offense. If one silently goes to listen to their words, one commits an offense of wrong-doing as soon as one hears the sound; if one understands the meaning, one incurs a pācittiya (an offense requiring expiation). If one follows them to listen in the middle chamber, in front of the eaves, or in the walking area, one incurs the original offense. The six cases of 『commentary, thought of as commentary』 are as before. Some say: 『If it is actually not commentary but one thinks it is commentary, one also incurs a pācittiya (an offense requiring expiation).』 If one has no bias, or if one accidentally hears, or if one listens to their words wanting to quell them, there is no offense in these cases.
The Seventy-Seventh Training Rule on Leaving Silently Without Giving Consent
The Buddha was in the Jeta Grove (Buddhist monastery) in Śrāvastī (ancient Indian city). At that time, the Seventeen Group (monastic community) had been divided into factions by the Six Group (another monastic community), and they could not bear it in their hearts, so they performed an act of abandonment (utsāraṇa-karma) against Upananda (name of a person). At that time, Nanda (name of a person) thought to himself that he had no strength and feared being punished, so he gathered his woolen blanket and placed it on the seat, and silently left. The matter is the same as before; because of the lack of tranquility and the affliction, this training rule (precept) was established.
『If a bhikkhu (Buddhist monk) knows that the Sangha (monastic community) is lawfully commenting on a matter, and silently gets up from his seat and leaves without entrusting (his consent) to another bhikkhu (Buddhist monk), except for a reason, it is a pācittiya (an offense requiring expiation).』
『Lawful matter』 means the three karmas (monastic procedures). 『Silently leaves』 means getting up from the seat and going until one is out of hearing range. 『Without entrusting to another bhikkhu』 means that if one must leave for reasons such as being sick, taking care of the sick, or having matters to attend to, one should ask for consent. If one leaves without permission, one commits an offense of wrong-doing before leaving the hearing range; if one leaves the hearing range, it is a pācittiya (an offense requiring expiation). The six cases of 『lawful, thought of as lawful.』 Some say: 『If it is actually not lawful.
法作如法想，亦得墮罪。」若大小便事訖還來、若不離聞處、若眾欲作非法羯磨，默然而去，悉皆無犯。
◎不恭敬學處第七十八
佛在王舍城竹林園中，時質呾羅苾芻在大眾中，見他如法殄諍之時，心生違逆、或起瞋忿，不肯隨順。由斗諍事及不敬煩惱，制斯學處。
「若復苾芻，不恭敬者，波逸底迦。」
言不恭敬者，有二不恭敬：一、不敬僧伽，謂見大眾有所論說。二、不敬別人，謂阿遮利耶、鄔波馱耶。若苾芻在僧伽中評論事時、或眾遣立、或勿於此坐、或時遣去、或不聽來、或遣取褥、或不令取，如眾所說不依行者，得波逸底迦。若阿遮利耶、鄔波馱耶所有言教，不依行者，得突色訖里多。若於二師順理告白、或余耆宿作非法言，欲令止息者無犯。復有餘說不敬之事，謂法事佛事、若尊人、若弟子、若人主、若流俗，于如是等不生恭敬、若語若默、有如法言不相順從，若身語心隨其所應不敬之時，各依輕重而得其罪。言法事者，先觀自身戒清凈不？若讀誦教授，施他法義如理作意靜慮相應，如是等事隨所應作而不奉行，心常懶墮不修善品，不敬于戒話無益言，若盧迦耶典說無後世，如此之書若聽若讀共相親近者，皆得波逸底迦罪。言佛事者，謂于尊像不勤禮敬，制底香臺不時掃拭
【現代漢語翻譯】 現代漢語譯本：如果按照不如法的方式去想像如法的行為，也會犯墮罪。如果大小便完畢后返回、如果沒有離開聽聞之處、如果大眾想要進行不如法的羯磨（Karma，業），默默離開，都不會有罪過。
◎不恭敬學處第七十八
佛陀在王舍城（Rajagrha）的竹林園中，當時質呾羅（Cittara）比丘在大眾中，看到他人如法地平息爭端時，心生違逆、或者產生嗔恨憤怒，不肯順從。因為鬥爭的事情以及不恭敬的煩惱，制定了這個學處。
『如果又有比丘，不恭敬，犯波逸提迦（Payattika，一種罪名）。』
所說的不恭敬，有兩種不恭敬：第一種，不恭敬僧伽（Samgha，僧團），指看到大眾有所議論。第二種，不恭敬別人，指阿遮利耶（Acariya，軌範師）、鄔波馱耶（Upadhyaya，親教師）。如果比丘在僧伽中評論事情的時候、或者大眾派遣站立、或者不要在這裡坐、或者有時派遣離開、或者不聽許來、或者派遣拿取坐具、或者不讓拿取，像大眾所說的不依從執行，得波逸提迦罪。如果阿遮利耶、鄔波馱耶所有的言語教導，不依從執行，得突色訖里多（Duskrita，惡作罪）。如果對於兩位老師順理稟告、或者其餘年長者說了不如法的話，想要讓他們停止，沒有罪過。還有其他說法是不恭敬的事情，指法事佛事、或者尊敬的人、或者弟子、或者人主、或者在家眾，對於這些人不生恭敬、或者說話或者沉默、有如法的言語不順從，或者身語意隨其所應不恭敬的時候，各自根據輕重而得到相應的罪過。所說的法事，先觀察自身戒律是否清凈？如果讀誦教授，施予他人佛法義理，如理作意，與禪定相應，像這些事情隨所應做而不奉行，內心常常懶惰不修習善法，不敬重戒律，說無益的話，如果盧迦耶典（Lokayatika）說沒有後世，這樣的書如果聽或者讀，互相親近的人，都得波逸提迦罪。所說的佛事，指對於佛像不勤加禮敬，制底（Caitya，佛塔）香臺不時常打掃擦拭。
【English Translation】 English version: 'If one were to think of a proper action in an improper way, one would also incur a punishable offense.' If one returns after relieving oneself, if one does not leave the hearing area, or if the Sangha (Samgha, monastic community) intends to perform an unlawful Karma (Karma, action), silently departing incurs no offense.
◎ The Seventy-Eighth Training Rule on Disrespect
The Buddha was in the Bamboo Grove of Rajagrha (Rajagrha), when Bhikshu (Bhikshu, monk) Cittara (Cittara), in the assembly, saw others lawfully settling disputes, and felt contrary or arose with anger and resentment, refusing to comply. Due to the matter of disputes and the affliction of disrespect, this training rule was established.
'If again a Bhikshu (Bhikshu, monk) is disrespectful, it is a Payattika (Payattika, a type of offense).'
What is meant by disrespect is twofold: first, disrespect towards the Sangha (Samgha, monastic community), referring to seeing the assembly discussing something. Second, disrespect towards others, referring to Acariya (Acariya, preceptor), Upadhyaya (Upadhyaya, teacher). If a Bhikshu (Bhikshu, monk) is commenting on matters in the Sangha (Samgha, monastic community), or the assembly sends him to stand, or tells him not to sit here, or sometimes sends him away, or does not allow him to come, or sends him to fetch a mat, or does not allow him to fetch it, if he does not act according to what the assembly says, he commits a Payattika (Payattika, a type of offense). If he does not act according to the teachings of the Acariya (Acariya, preceptor) and Upadhyaya (Upadhyaya, teacher), he commits a Duskrita (Duskrita, offense of wrong-doing). If one respectfully informs the two teachers according to reason, or if other elders speak unlawfully and one wishes to stop them, there is no offense. There are also other statements about disrespectful matters, referring to Dharma (Dharma, teachings) matters, Buddha matters, or respected persons, or disciples, or rulers, or laypeople; if one does not generate respect towards these people, whether speaking or silent, if one does not comply with lawful words, or if one's body, speech, and mind are disrespectful as appropriate, one incurs the corresponding offense according to its severity. What is meant by Dharma (Dharma, teachings) matters is first observing whether one's own precepts are pure. If one recites and teaches, bestowing the meaning of the Dharma (Dharma, teachings) to others, mindfully contemplating according to reason, corresponding with meditation, if one does not practice these things as appropriate, and one's mind is often lazy and does not cultivate good qualities, disrespects the precepts, and speaks useless words, if the Lokayatika (Lokayatika) scriptures say there is no afterlife, if one listens to or reads such books, and those who associate closely with them, all incur a Payattika (Payattika, a type of offense). What is meant by Buddha matters is not diligently paying respects to the Buddha image, and not regularly sweeping and wiping the Caitya (Caitya, stupa) incense stand.
。若見隤落，有力能為而不修補，所應作事懈慢不為。言尊人者，尊及尊類，皆名尊人。凡到尊處行住坐儀、不高不下、不通肩披衣、不豎膝蹋足、不直努身、不背面坐、不聞尊命不應輒坐、不以髀重髀放身傲慢、不令語時不應輒語、尊人所說不應遮止、有所言教不應違逆，但應默然恭敬而住，不嫉不恚除罪惡心恒為敬養。若不修敬者，鹹得墮罪。弟子事者，非時非處輒為呵嘖，于小過失不能容忍，于獎訓事不善開喻，若有疑悔不為除殄，心無哀愍出粗獷言，不以法食共相攝受，不存濟拔有惱害心，皆得墮罪。言人主者，謂是國王、王子，並諸惡佐遣來去等，不用其言。由此因緣情生不敬、或為殺害作無利益。言流俗者，於世俗人不相瞻顧，自隨情好以致譏嫌，不于道路大小便利令俗所呵，亦不應與俗人違競。若作輕慢心欲惱他者，凡有所為鹹得惡作。若大眾評論作評論想不生恭敬，有六句，初二墮罪，四皆惡作。
飲酒學處第七十九
佛在室羅伐城給孤獨園，時莎揭多苾芻于俗人家，得非時漿和酒而飲，遂便大醉委臥街衢。由受請事，譏嫌煩惱，制斯學處。
「若復苾芻，飲諸酒者，波逸底迦。」
酒者，若以飯麹、或用米粉烝熟釀作。復有雜酒，謂根皮葉及以花果，少安米麹醞釀成酒。
【現代漢語翻譯】 現代漢語譯本：如果看到寺廟等建築頹敗破落，有能力修繕卻不修補，應該做的事情懈怠而不去做。說到『尊人』，指的是值得尊敬的人以及與他們同類的人，都稱為『尊人』。凡是到了尊長之處，行走、站立、坐臥都要合乎禮儀，不要衣衫不整，不要翹著二郎腿，不要身體僵硬或扭曲，不要背對著尊長坐，沒有聽到尊長的指示不要擅自坐下，不要傲慢地把身體的重量放在大腿上，不該說話的時候不要隨便插話，對於尊長所說的話不應該打斷，對於尊長的教誨不應該違背，而應該保持沉默，恭敬地待在那裡，不嫉妒，不嗔恨，去除罪惡之心，始終保持恭敬供養。如果不恭敬，都會犯墮罪。說到『弟子』，不分時間、地點就呵斥責罵，對於小的過失不能容忍，對於應該獎賞和訓導的事情不能好好開導，如果弟子有疑問或後悔，不能幫助消除，心中沒有憐憫，說出粗暴的話，不以佛法供養攝受，不存心救濟，反而有惱害之心，都會犯墮罪。說到『人主』，指的是國王、王子，以及那些被他們派遣來的使者等，不聽從他們的勸告。由於這些原因，產生不敬的情緒，或者進行殺害，做沒有利益的事情。說到『流俗』，對於世俗之人不互相照顧，只隨著自己的喜好，以至於引起別人的譏諷和嫌棄，不在道路上大小便，以致被世俗之人呵斥，也不應該與世俗之人爭鬥。如果心懷輕慢，想要惱害他人，凡是所作所為都會犯惡作罪。如果大眾在評論，也跟著產生評論的想法，不生恭敬之心，有六種情況，前兩種犯墮罪，后四種犯惡作罪。
飲酒學處第七十九
佛陀住在室羅伐城（Śrāvastī）的給孤獨園（Jetavana），當時莎揭多（Śāgata）比丘在俗人家裡，得到了非時漿和酒混合的飲料並飲用，於是就大醉，倒臥在街上。因為接受邀請這件事，引起了人們的譏諷和煩惱，因此制定了這個學處。
『如果再有比丘，飲用各種酒，就犯波逸提迦（Pāyattika）。』
酒，指的是用米飯酒麴，或者用米粉蒸熟后釀造的酒。還有混合酒，指的是用根、皮、葉以及花果，稍微加入米曲進行釀造而成的酒。
【English Translation】 English version: If one sees a temple or other building falling into disrepair and has the ability to repair it but does not, or is negligent in doing what should be done. When speaking of 'respected persons,' this refers to those who are worthy of respect and those of their kind, all of whom are called 'respected persons.' Whenever one is in the presence of a respected elder, one's walking, standing, sitting, and lying down should be proper and respectful. Do not be slovenly in dress, do not cross one's legs, do not be stiff or contorted in body, do not sit with one's back to the elder, do not sit down without being told to do so, do not arrogantly place one's weight on one's thighs, do not interrupt when the elder is speaking, do not interrupt the elder's words, and do not disobey the elder's teachings. One should remain silent and respectful, without jealousy or anger, removing evil thoughts, and always maintaining respect and offering. If one is not respectful, one will commit a Dukkaṭa offense. When speaking of 'disciples,' one should not scold or rebuke at inappropriate times or places, be intolerant of small faults, or fail to properly enlighten them on matters of reward and instruction. If the disciple has doubts or regrets, one should not help them to dispel them. One should not be without compassion, speak harshly, fail to support them with the Dharma, or harbor thoughts of harming them. All of these actions constitute a Dukkaṭa offense. When speaking of 'rulers,' this refers to kings, princes, and those messengers sent by them. One should not disregard their advice. Due to these reasons, disrespect arises, or one may commit murder or engage in unprofitable actions. When speaking of 'laypeople,' one should not neglect to care for them, but should follow one's own inclinations, leading to criticism and dislike. One should not urinate or defecate on the road, causing laypeople to scold, nor should one quarrel with laypeople. If one has a contemptuous mind and wishes to harm others, all actions will constitute a Dukkaṭa offense. If the assembly is commenting, and one follows along with the commentary without generating respect, there are six situations. The first two constitute a Pāyattika offense, and the last four constitute a Dukkaṭa offense.
The Seventy-Ninth Training Rule on Drinking Alcohol
The Buddha was residing in the Jetavana (Jetavana) in Śrāvastī (Śrāvastī). At that time, the Bhikkhu Śāgata (Śāgata) obtained a drink mixed with non-seasonal juice and alcohol at a layperson's house and drank it. As a result, he became very drunk and collapsed in the street. Because of this incident, which caused criticism and annoyance, this training rule was established.
'If any Bhikkhu drinks any kind of alcohol, it is a Pāyattika (Pāyattika) offense.'
Alcohol refers to that which is brewed using rice yeast or steamed rice flour. There is also mixed alcohol, which refers to that which is brewed using roots, bark, leaves, flowers, and fruits, with a small amount of rice yeast added.
飲者，謂吞嚥也。凡作酒色酒香酒味、或闕一闕二而飲咽者，能令人醉，皆得墮罪。若不醉人，飲得惡作。若體非酒而有酒色，飲之無犯。若用器飲、若手掬飲，乃至酒糟，鹹得墮罪。若啖麹、若啖花果，能令人醉，並得惡作。境想六句，后二無犯。有說：「非酒酒想，亦得墮罪。」如佛言曰：「汝諸苾芻依我為師而出家者，不應飲酒、不與他、不貯畜，乃至不以茅端渧酒置於口中。」不犯者，若酒被煎煮飲不醉人、若口有病醫令含酒、若酒涂身此皆無犯。若苾芻先是耽酒人，不得酒時遂便瘦弱者，取造酒物麹及樹皮，並諸香藥搗簁為末，布帛裹之，以杖橫系，懸于新熟酒甕之內，勿令沾酒。經一、二宿，以水和攪，時與非時飲皆無犯。又無犯者，酒變成醋，飲不醉人，澄清見面水解為凈，以羅濾之，同非時漿，隨意應飲。
非時入聚落不囑苾芻學處第八十
佛在室羅伐城給孤獨園，時鄔陀夷非時入村，為賊所殺。由入聚落事煩惱同前，制斯學處。
「若復苾芻，非時入聚落，不囑余苾芻，除余緣故，波逸底迦。」
言非時者，有二種分齊：一、過午；二、明相未出。言聚落者，俗人所居有街巷處。余苾芻者，若無苾芻者無犯。除余緣者，謂身有病，若寄衣缽在村，被火燒舍，須入村看。若
【現代漢語翻譯】 現代漢語譯本 飲酒者，指的是吞嚥的行為。凡是製作成具有酒的顏色、酒的香味、酒的味道，或者缺少其中一兩種，但飲用后能使人醉的，都會構成墮罪。如果不能使人醉，飲用則構成惡作罪。如果物體本身不是酒，但具有酒的顏色，飲用則沒有罪過。無論是用器皿飲用，還是用手捧飲，乃至飲用酒糟，都會構成墮罪。如果吃酒麴、或者吃花果，能使人醉，都構成惡作罪。關於境界和想法有六種情況，后兩種沒有罪過。有人說：『不是酒但以為是酒，也會構成墮罪。』正如佛所說：『你們這些比丘依我為師而出家的人，不應該飲酒、不給他人酒、不儲存酒，甚至不應該用茅草尖蘸酒放在口中。』不構成犯罪的情況有：如果酒被煎煮過，飲用后不會醉人；如果口中有疾病，醫生讓含酒；如果用酒塗抹身體，這些都沒有罪過。如果比丘先前是嗜酒之人，得不到酒時就變得瘦弱，可以取製造酒的材料酒麴以及樹皮，加上各種香藥搗碎篩成末，用布包裹起來，用木杖橫著繫住，懸掛在新釀的酒甕之內，不要讓它沾到酒。經過一兩天，用水調和攪拌，無論何時飲用都沒有罪過。還有不構成犯罪的情況：酒變成醋，飲用后不會醉人，澄清后能看見人影，用水稀釋後變得乾淨，用羅網過濾后，如同非時漿，可以隨意飲用。 非時進入聚落不告知比丘學處第八十 佛陀在室羅伐城（梵文：Śrāvastī，古印度城市）的給孤獨園（梵文：Anāthapiṇḍada-ārāma，祇園精舍）時，鄔陀夷（梵文：Udayin，人名）在非時進入村落，被盜賊所殺。由於進入聚落的事情會帶來煩惱，與之前的情況相同，因此制定了這個學處。 『如果又有比丘，在非時進入聚落，不告知其他比丘，除非有其他原因，則犯波逸提迦（梵文：Pāyantika，一種罪名）。』 所說的非時，有兩種區分：一、過了中午；二、天亮之前。所說的聚落，是俗人居住的有街巷的地方。所說的其他比丘，如果沒有其他比丘則沒有罪過。所說的其他原因，指的是身體有疾病，或者寄存在村裡的衣缽被火燒燬，需要進入村裡檢視。如果
【English Translation】 English version A drinker, refers to the act of swallowing. All that is made with the color, aroma, and taste of alcohol, or lacking one or two of these qualities, but which can intoxicate when swallowed, constitutes a transgression. If it does not intoxicate, drinking it constitutes a dukkaṭa (Sanskrit: Duṣkṛta, a minor offense). If a substance is not alcohol but has the color of alcohol, drinking it is not an offense. Whether drinking from a vessel, cupping the hands, or even consuming the lees of alcohol, all constitute a transgression. If one eats yeast or fruits that can cause intoxication, it constitutes a dukkaṭa. Regarding the six aspects of object and thought, the last two are not offenses. Some say: 'Thinking something is alcohol when it is not, also constitutes a transgression.' As the Buddha said: 'You bhikṣus (Sanskrit: Bhikṣu, Buddhist monk) who have left home relying on me as your teacher, should not drink alcohol, give alcohol to others, or store alcohol, not even to the extent of dipping the tip of a blade of grass in alcohol and placing it in your mouth.' Non-offenses include: if the alcohol has been boiled and does not intoxicate when drunk; if one has a mouth ailment and a doctor instructs one to hold alcohol in the mouth; if alcohol is applied to the body, these are not offenses. If a bhikṣu was previously addicted to alcohol and becomes weak when he cannot obtain it, he may take the ingredients for making alcohol, such as yeast and tree bark, along with various fragrant herbs, grind and sift them into powder, wrap them in cloth, tie it horizontally with a stick, and suspend it inside a newly brewed alcohol vat, taking care not to let it touch the alcohol. After one or two nights, mix it with water and stir, and drinking it at any time is not an offense. Another non-offense is when alcohol turns into vinegar, and drinking it does not intoxicate; if it is clear enough to see one's reflection, and diluted with water to make it pure, and filtered with a net, it is like non-seasonal juice and may be drunk at will. The Eightieth Training Rule: Entering a Village at an Inopportune Time Without Informing a Bhikṣu The Buddha was in the Jeta Grove (Sanskrit: Anāthapiṇḍada-ārāma, Jeta Grove Monastery) in Śrāvastī (Sanskrit: Śrāvastī, an ancient Indian city), when Udayin (Sanskrit: Udayin, a personal name) entered a village at an inopportune time and was killed by thieves. Because entering a village can bring trouble, as in the previous case, this training rule was established. 'If any bhikṣu enters a village at an inopportune time without informing another bhikṣu, unless there is another reason, it is a pāyantika (Sanskrit: Pāyantika, a type of offense).' The term 'inopportune time' has two divisions: one, after noon; two, before the light of dawn. The term 'village' refers to a place inhabited by laypeople with streets and alleys. The term 'another bhikṣu' means that if there is no other bhikṣu, there is no offense. The term 'another reason' refers to having a physical illness, or if one's robes and bowl left in the village are burned in a fire, requiring one to enter the village to check. If
命難、凈行難，並皆無犯。非時非時想疑，波逸底迦；時非時想疑，得惡作罪；后二無犯。村作村想六句同前。若住阿蘭若苾芻須入村中、或道由村過、若路在兩村中間、若乘空入、若無苾芻囑餘俗人者，無犯。
第九攝頌曰：
食明相今知， 針筒床腳量， 貯花並坐具， 瘡雨大師衣。
食前食后詣余家學處第八十一
佛在室羅伐城給孤獨園，時鄔波難陀親友白衣，敬信三寶，于自家中廣設供養，以鄔波難陀為首，請苾芻眾。時鄔波難陀報親友曰：「我有緣事須向某家，要待我至方可行食。」既往余處久待不來，遂令大眾多不得食。由詣俗家事過限，廢闕煩惱，制斯學處。
「若復苾芻，受食家請，食前食後行詣余家，不囑授者，波逸底迦。」
食家請者，謂受俗家請食，若婆羅門及餘俗家。食前者，謂在中前，不囑授去行過兩家，便得墮罪。食後者，謂是中后，行過三家亦得墮罪。若語施主：「我設不來，應與僧食，勿令廢闕。」若施主不以此人而為先首，去並無罪。
入王宮學處第八十二
佛在室羅伐城給孤獨園，時鄔陀夷有緣，須詣摩利迦夫人處。侵早入宮，彼臥未起，聞尊者來遂便驚覺，著常宮內細薄之衣以見尊者。其事同前，譏嫌待緣煩惱，制
【現代漢語翻譯】 現代漢語譯本 命難（生命危險）、凈行難（違犯清凈行為的危險），並且都沒有違犯戒律。非時（錯誤的時間）認為是時，或者對時間有懷疑，犯波逸提迦罪；時（正確的時間）認為是非時，或者對時間有懷疑，犯惡作罪；后兩種情況沒有違犯。村作村想的六種情況與前面相同。如果住在阿蘭若（遠離村落的修行處）的比丘需要進入村中、或者道路經過村莊、或者道路在兩個村莊中間、或者乘空進入、或者沒有比丘囑託其他在家人的情況，沒有違犯。
第九攝頌說：
食明相今知，針筒床腳量， 貯花並坐具，瘡雨大師衣。
食前食后詣余家學處第八十一
佛陀在室羅伐城（古印度城市，又名舍衛城）給孤獨園（祇園精舍），當時鄔波難陀（比丘名）的親友在家信徒，敬信三寶，在自己家中廣泛設定供養，以鄔波難陀為首，邀請比丘眾。當時鄔波難陀告訴親友說：『我有些事情需要去某家，要等我到了才能開始吃飯。』 於是前往其他地方，等了很久都沒有來，導致大眾都無法進食。因為前往俗家耽誤了時間，妨礙了修行，因此制定了這個學處。
『如果又有比丘，接受了施食家的邀請，在吃飯前或吃飯後前往其他人家，沒有囑託其他比丘，犯波逸提迦罪。』
食家請者，是指接受了在家人的請食，無論是婆羅門還是其他在家俗家。食前者，是指在飯前，沒有囑託就前往超過兩家，便會犯墮罪。食後者，是指在飯後，前往超過三家也會犯墮罪。如果告訴施主：『我即使不來，也應該供養僧眾食物，不要讓他們空等。』 如果施主不以這個人作為首要人選，前往也沒有罪。
入王宮學處第八十二
佛陀在室羅伐城給孤獨園，當時鄔陀夷（比丘名）有事，需要前往摩利迦（王后名）夫人處。一大早進入王宮，摩利迦夫人還在睡覺沒有起床，聽到尊者來了就驚醒了，穿著宮內輕薄的衣服來見尊者。這件事與之前的情況類似，受到指責，等待因緣，產生煩惱，因此制定了戒律。
【English Translation】 English version No offense is committed in situations involving danger to life (命難), difficulty in maintaining pure conduct (凈行難), and in all cases where there is no transgression. If one mistakes a non-meal time (非時) for a meal time or is uncertain about the time, it is a Pacittiya offense. If one mistakes a meal time (時) for a non-meal time or is uncertain, it is a Dukkhata offense. No offense is committed in the latter two cases. The six clauses regarding 'thinking of a village as a village' (村作村想) are the same as before. If a Bhikkhu (苾芻, Buddhist monk) residing in an Aranya (阿蘭若, secluded place) needs to enter a village, or if the path passes through a village, or if the path is between two villages, or if entering by air, or if there is no Bhikkhu to entrust to a layperson, no offense is committed.
The ninth summary verse says:
Food, clear sign, now know, needle case, bed leg, measure, Storing flowers and seat, sore, rain, the Great Teacher's robe.
Training Rule 81: Going to Other Families Before or After a Meal
The Buddha was dwelling at Jeta's Grove (給孤獨園), Anathapindika's Park, in Savatthi (室羅伐城). At that time, Upananda's (鄔波難陀) lay followers, having faith in the Triple Gem, extensively prepared offerings in their homes, inviting the Bhikkhu Sangha (比丘眾) with Upananda at the head. Then Upananda told his relatives: 'I have some business to attend to at a certain house; you must wait for me to arrive before you can eat.' Having gone elsewhere, he waited for a long time and did not come, causing the multitude to be unable to eat. Because he went to a layperson's house and exceeded the time limit, neglecting his duties, and causing vexation, this training rule was established.
'If any Bhikkhu, having accepted an invitation to a meal, goes to another family before or after the meal without entrusting [his duties to another Bhikkhu], it is a Pacittiya offense.'
'Having accepted an invitation to a meal' means having accepted an invitation to a meal from a lay family, whether it be a Brahmin or another lay family. 'Before the meal' means before the meal; going past two families without entrusting [his duties] incurs a downfall offense. 'After the meal' means after the meal; going past three families also incurs a downfall offense. If he tells the donor: 'Even if I do not come, you should offer food to the Sangha, do not let them wait in vain,' if the donor does not prioritize this person, there is no offense in going.
Training Rule 82: Entering the Royal Palace
The Buddha was dwelling at Jeta's Grove in Savatthi. At that time, Udayin (鄔陀夷) had some business to attend to at the residence of Queen Mallika (摩利迦). Entering the palace early in the morning, the queen was still asleep and had not yet risen. Hearing that the Venerable One had come, she awoke in surprise and, wearing the thin clothes usually worn inside the palace, came to see the Venerable One. The matter was the same as before, criticized, waiting for conditions, causing vexation, therefore the rule was established.
斯學處。
「若復苾芻，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。」
剎帝利者，謂剎帝利種，設非斯種若得灌頂，亦名剎帝利王。明相未出者，相有三別：一者青相，謂青色現；二者黃相，謂黃色現；三赤銅相，謂光如赤銅色。未藏寶者，謂于宮內未藏其寶。言門閫者，有其三種：一、城門閫；二、王家門閫；三、內宮門閫。入初二門，得惡作罪；入內宮門，便得墮罪。除余緣者，如憍閃毗城王許瞿師羅舍與國王宮通為一處者，無犯。教有五種皆不應違。云何為五？一者謂是國王；二、如來大師；三、眾中上座；四、阿遮利耶；五、鄔波馱耶。
未曉未曉想等六句，如上說。若入四天王門、揭路荼宮，亦得惡作。凡入王宮有十過失：一者夫人見苾芻笑，王起疑心。二、宮人有娠便疑苾芻。三、宮中失寶物。四、王有密語聞徹于外。五、太子有損。六、王身有損。七、黜國相。八、舉大臣。九、數征伐。十、征伐所得王反奪將。如是等事，咸疑苾芻而作指撝，故不應往。
不攝耳聽戒作不知語學處第八十三
佛在室羅伐城給孤獨園，六眾苾芻於半月說戒經時不用心聽，作如是說：「我今始知是法是善逝說。」由輕學處事慢法煩惱，制斯學處。
【現代漢語翻譯】 現代漢語譯本 斯學處。
『如果又有比丘，在明相未出現時，剎帝利（武士階層）灌頂的國王還沒有收藏寶物及寶物之類的東西，如果進入王宮的門檻，除非有其他原因，犯波逸提迦罪。』
剎帝利，指的是剎帝利種姓，即使不是這個種姓，如果得到灌頂，也稱為剎帝利王。明相未出現，相有三種區別：一是青相，指青色出現；二是黃相，指黃色出現；三是赤銅相，指光像赤銅色。未藏寶，指在宮內沒有收藏寶物。門檻，有三種：一是城門檻；二是王家門檻；三是內宮門檻。進入前兩種門檻，得惡作罪；進入內宮門檻，就得墮罪。除非有其他原因，例如憍閃毗城（Kauśāmbī）的國王允許瞿師羅舍（Ghoṣilarakṣita）將自己的住所與國王的宮殿連通，就沒有犯戒。有五種教誨不應該違背。哪五種？一是國王；二是如來大師（Tathāgata）；三是僧團中的上座；四是阿遮利耶（Ācārya，軌範師）；五是鄔波馱耶（Upādhyāya，親教師）。
『未曉未曉想』等六句，如前面所說。如果進入四天王門、揭路荼（Garuda，金翅鳥）宮，也得惡作罪。凡是進入王宮有十種過失：一是夫人看見比丘笑，國王會起疑心。二是宮人懷孕，便懷疑是比丘所為。三是宮中丟失寶物。四是國王的秘密談話傳到外面。五是太子受到損害。六是國王自身受到損害。七是罷免國相。八是提拔大臣。九是頻繁征戰。十是征戰所得，國王反而奪取將領的戰利品。像這些事情，都會懷疑比丘而指責，所以不應該前往。
不攝耳聽戒作不知語學處第八十三
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，六群比丘在半月誦戒經時不用心聽，還說：『我現在才知道這是佛陀（Sugata）所說的法。』因為輕視學處，對法產生傲慢和煩惱，所以制定了這個學處。
【English Translation】 English version The Section on Training.
'If again, a Bhikṣu, before the light of dawn, when a Kṣatriya (warrior caste) anointed king has not yet stored away treasures and things of that kind, should enter beyond the threshold of the palace, except for some other reason, it is a Pāyantika.'
Kṣatriya means a Kṣatriya by birth; even if not of that birth, if he has been anointed, he is also called a Kṣatriya king. 'Before the light of dawn' means there are three kinds of signs: first, the blue sign, meaning the appearance of blue color; second, the yellow sign, meaning the appearance of yellow color; third, the red-copper sign, meaning the light is like the color of red copper. 'Has not yet stored away treasures' means he has not stored away his treasures inside the palace. 'Threshold' means there are three kinds: first, the city gate threshold; second, the royal family's threshold; third, the inner palace threshold. Entering the first two thresholds incurs a Dukkaṭa offense; entering the inner palace threshold incurs a Pāyantika offense. 'Except for some other reason' means, for example, the king of Kauśāmbī (憍閃毗城) allowed Ghoṣilarakṣita (瞿師羅舍) to connect his residence with the king's palace, there is no offense. There are five teachings that should not be violated. What are the five? First, the king; second, the Tathāgata (如來大師); third, the senior monk in the Saṅgha; fourth, the Ācārya (阿遮利耶, preceptor); fifth, the Upādhyāya (鄔波馱耶, instructor).
The six phrases 'not dawn, thinking it is not dawn,' etc., are as explained above. If one enters the gate of the Four Heavenly Kings or the palace of Garuda (揭路荼, golden-winged bird), one also incurs a Dukkaṭa offense. Generally, entering the royal palace has ten faults: first, the queen sees the Bhikṣu and laughs, and the king becomes suspicious; second, if a palace woman becomes pregnant, they suspect the Bhikṣu; third, treasures are lost in the palace; fourth, the king's secret talks are heard outside; fifth, harm comes to the prince; sixth, harm comes to the king himself; seventh, the state minister is dismissed; eighth, a high official is promoted; ninth, wars are frequent; tenth, the king seizes the spoils of war from the general. Such things cause suspicion and blame to be directed at the Bhikṣu, therefore one should not go.
The Eighty-Third Section on Training: Not Controlling the Ears, Hearing, and Making Unknowing Speech.
The Buddha was in the Jetavana (給孤獨園) in Śrāvastī (室羅伐城). The group-of-six Bhikṣus did not listen attentively during the recitation of the Prātimokṣa (戒經) on the half-month observance day, and said, 'Only now do I know that this is the Dharma spoken by the Sugata (善逝).' Because they disrespected the training rules and were arrogant and troubled by the Dharma, this training rule was established.
「若復苾芻，半月半月說戒經時，作如是語：『具壽！我今始知是法戒經中說。』諸苾芻知是苾芻，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。」
不恭敬者，是總標句。不住心等是別釋句，顯六過失：謂無信心失、無敬心失、無樂欲失、緣外境失、心惛沈失、生勞倦失，如其次第而配屬之。若苾芻已曾再三聞說戒經，于長凈時作不知語。若由煩惱、或由忘念、若睡眠、若亂意，隨一一戒不聽聞者，皆得墮罪。若聞苾芻尼不共學處，作如是語，得惡作罪。若共學處，便得本罪。若老耄無所識知，依實說者無犯。長凈之時，應令純熟善誦戒經者為眾誦之。先鳴健稚時，諸苾芻應自憶罪，如法說悔，然後赴集。◎
◎用牙角作針筒學處第八十四
爾時薄伽梵在室羅伐城給孤獨園，時有巧師名曰達摩，善牙骨作。以自工巧，告諸苾芻：「若須牙骨作者，我當施手作。」時諸苾芻不知厭足，終日驅使遣作針筒，無暫停息，遂令家業終致窮困。由針筒事過分廢闕譏嫌煩惱，制斯學處。
「若復苾芻，用骨牙角作
【現代漢語翻譯】 現代漢語譯本 『如果又有比丘（Bhikkhu，佛教僧侶），在每半個月誦戒經的時候，這樣說：『具壽（Ayasma，對年長僧侶的尊稱）！我現在才知道這條戒律在戒經中說過。』眾比丘知道這位比丘，曾經兩三次一起做過長凈（Posadha，懺悔儀式），更何況超過這個次數。應該對他說：『具壽！不是因為不知道就可以免除罪責。你所犯的罪，應該如法說出並懺悔。』應當勸導他說：『具壽！此法稀有難得，你誦戒經時不恭敬，不用心，不殷重，不作意，不一心專注，不收攝耳根。』不專心聽法的人，犯波逸提迦（Payattika，一種較輕的罪）。』
『不恭敬』是總的概括。『不用心』等是分別解釋，顯示六種過失：即沒有信心，沒有敬心，沒有樂於聽法的意願，心緣于外境，內心昏沉，產生疲勞厭倦。這些過失依次對應于上述的各種狀態。如果比丘已經多次聽過誦戒經，在長凈時說不知道。如果因為煩惱、或者因為忘記、或者因為睡眠、或者因為心意散亂，任何一條戒律沒有聽清楚，都會犯戒。如果聽到比丘尼（Bhikkhuni，佛教女僧侶）的不共學處（Asaiksa，戒律中不與他人共持的部分），這樣說，會犯惡作罪（Dukkata，一種較輕的罪）。如果是共學處（Sekhiya，戒律中與他人共持的部分），就會犯本罪。如果年老昏聵，不瞭解情況，如實說就沒有罪。長凈的時候，應該讓精通並能熟練背誦戒經的人為大家誦讀。在鳴犍椎（Ghandi，集合僧眾的法器）時，眾比丘應該自己回憶所犯的罪，如法懺悔，然後赴會。
『用牙角作針筒學處第八十四』
那時，薄伽梵（Bhagavan，佛陀的尊稱）在室羅伐城（Sravasti）的給孤獨園（Jetavana Vihara），當時有一位巧匠名叫達摩（Dharma），擅長用牙骨製作器物。他憑藉自己的手藝，告訴眾比丘：『如果需要用牙骨製作東西，我可以幫忙製作。』當時眾比丘不知滿足，整天驅使他製作針筒，沒有停歇，導致達摩的家業最終變得窮困。因為針筒的事情過度，導致了譏諷、嫌棄和煩惱，因此制定了這條學處。
『如果又有比丘，用骨、牙、角製作
【English Translation】 English version 『Furthermore, if a Bhikkhu (Buddhist monk), during the recitation of the Patimokkha (code of monastic rules) every half-month, says: 『Venerable Sirs (Ayasma, term of respect for senior monks)! Only now do I realize that this rule was mentioned in the Patimokkha.』 If the Bhikkhus know that this Bhikkhu has participated in the Posadha (confession ceremony) together two or three times, let alone more than that, they should say to him: 『Venerable Sir! Not knowing does not exempt you from the offense. The offense you have committed, you should confess according to the Dharma.』 They should advise him: 『Venerable Sir! This Dharma is rare and difficult to encounter. When you recite the Patimokkha, you are not respectful, not mindful, not earnest, not attentive, not single-minded, and do not restrain your ears.』 One who does not listen to the Dharma attentively commits a Payattika (a minor offense).』
『Not respectful』 is a general statement. 『Not mindful』 etc. are specific explanations, revealing six faults: namely, lack of faith, lack of respect, lack of desire to listen, mind wandering to external objects, mental dullness, and the arising of fatigue and weariness. These faults correspond in order to the aforementioned states. If a Bhikkhu has heard the Patimokkha recited two or three times, and during the Posadha says he does not know, if due to afflictions, or due to forgetfulness, or due to sleep, or due to a distracted mind, he does not hear any one of the precepts clearly, he commits an offense. If he hears the Asaiksa (rules not shared with others) of a Bhikkhuni (Buddhist nun) and says so, he commits a Dukkata (a minor offense). If it is a Sekhiya (rules shared with others), he commits the original offense. If he is old and senile and does not understand, and speaks truthfully, there is no offense. During the Posadha, one who is proficient and can recite the Patimokkha well should recite it for the assembly. When the Ghandi (instrument to gather the Sangha) is sounded, the Bhikkhus should recall their offenses and confess them according to the Dharma before attending the assembly.
『The Training Rule on Making Needle Cases from Ivory or Horn, the Eighty-Fourth』
At that time, the Bhagavan (Buddha's title) was in the Jetavana Vihara (Jetavana Monastery) in Sravasti (city in ancient India). There was a skilled craftsman named Dharma, who was good at working with ivory and bone. Relying on his craftsmanship, he told the Bhikkhus: 『If you need anything made of ivory or bone, I can help you make it.』 At that time, the Bhikkhus were not content and kept him working on needle cases all day long without rest, causing Dharma's family to eventually become impoverished. Because of the excessive needle case work, there was criticism, resentment, and annoyance, so this training rule was established.
『Furthermore, if a Bhikkhu makes [something] from bone, ivory, or horn
針筒成者，應打碎，波逸底迦。」
言針筒者有二種應畜：一筒、二管。言作者，若自作、若使他作。言打碎者，謂作成入手，應打碎棄之。若作未成，亦應捨棄。若作成不自受、或為他作，得惡作罪。若得先成者，受用無犯。若對苾芻說悔罪時，彼應問曰：「所作針筒已打碎未？」若不問時，得惡作罪。有四種針筒應畜：銅、鐵、鍮石及以赤銅。不應用金銀、琉璃、頗胝迦寶而作針筒，亦非鏃成揩以雜色。畜針筒者，應密藏舉。若無慚苾芻及未圓人借不應與，善能愛護者應與。貯畜針刀恐鐵生垢，應以蠟布裹之。如作針筒，不應受用令打碎者，若作自余違法資具，準此應知。刀子小印苾芻應畜。刀子有三種：謂上、中、下。其形如雞曲翎、或如烏曲羽。上者，長六指闊一指、下者四指，二內名中(此並連身鐵弝，若木弝尖直皆不見畜)。印有四種：謂白銅、赤銅、鍮石及木。若僧伽印文應作造寺主名，上有轉法輪像，隨其大小以為記驗。若別人印，作骨鎖形、或作髑髏形，見時起唸作不凈觀，皆不應用寶作。境想六句可知。
過量作床學處第八十五
佛在室羅伐城給孤獨園，如世尊說：「不應床前洗足，若有老病行來疲極，應在床兩頭而洗，床腳極短亦不應眠。」是時六眾便作大床腳，長十二肘
【現代漢語翻譯】 現代漢語譯本：製作針筒的人，應該將針筒打碎，否則就犯波逸提迦罪（Pāyantika，一種輕罪）。
關於針筒，有兩種應該被允許持有：一種是筒，另一種是管。關於『作者』，指的是自己製作或指使他人制作。關於『打碎』，指的是製作完成後入手，就應該打碎丟棄。如果製作尚未完成，也應該捨棄。如果製作完成但不自己使用，或者為他人制作，會犯惡作罪（Dukkata，一種輕罪）。如果得到先前已經制成的針筒，使用則沒有罪過。如果對比丘（Bhikkhu，佛教僧侶）說懺悔罪過時，他應該問：『所製作的針筒已經打碎了嗎？』如果不問，則犯惡作罪。有四種針筒應該被允許持有：銅、鐵、黃銅以及紅銅。不應該用金、銀、琉璃、水晶等寶物製作針筒，也不應該用箭鏃製作並塗上雜色。持有針筒的人，應該秘密收藏。如果有無慚愧心的比丘或未受具足戒的人借用，不應該給他們，應該給善於愛護的人。貯藏針刀時，恐怕鐵生鏽，應該用蠟布包裹。如同製作針筒，不應該受用並打碎一樣，如果製作其他違法的資具，也應該參照這個原則來理解。刀子和小印章比丘應該持有。刀子有三種：上等、中等、下等。它們的形狀像雞的彎曲的尾羽，或者像烏鴉彎曲的羽毛。上等的刀子，長六指寬一指；下等的刀子，長四指；介於兩者之間的稱為中等（這些都是連著鐵柄的，如果是木柄且尖直的，都不允許持有）。印章有四種：白銅、紅銅、黃銅以及木頭。如果是僧伽（Samgha，佛教僧團）的印章，文字應該寫上建造寺廟的主人的名字，上面有轉法輪的影象，根據印章的大小作為記號。如果是個人印章，可以做成骨鎖形或者骷髏形，看見時可以生起不凈觀，都不應該用寶物製作。境想六句可以參考其他地方的解釋。
過量製作床的學處，第八十五條。
佛陀在室羅伐城（Śrāvastī）的給孤獨園（Jetavana）時，世尊說：『不應該在床前洗腳，如果有年老體弱、行走疲憊的人，應該在床的兩頭洗腳，床腳非常短的也不應該睡在上面。』當時六群比丘（六個行為不端的比丘）就製作了很大的床腳，長達十二肘。
【English Translation】 English version: 'One who makes a needle case should break it; it is an offense entailing expiation (Pāyantika).'
'Needle cases': there are two kinds that may be kept: a case and a tube. 'One who makes': either makes it himself or has another make it. 'Should break': when it is finished and comes into his possession, he should break it and throw it away. If it is not finished, he should also discard it. If he makes it but does not use it himself, or makes it for another, he commits an offense of wrong-doing (Dukkata). If he obtains one already made, there is no offense in using it. When a monk confesses a transgression, the monk should ask, 'Have you broken the needle case you made?' If he does not ask, he commits an offense of wrong-doing. There are four kinds of needle cases that may be kept: those made of copper, iron, brass, and red copper. Needle cases should not be made of gold, silver, crystal, or precious stones, nor should they be made from arrowheads and painted with various colors. One who keeps a needle case should keep it hidden away. It should not be given to a shameless monk or one who is not fully ordained if they ask to borrow it; it should be given to one who is able to take good care of it. When storing needles and knives, for fear that the iron will rust, they should be wrapped in waxed cloth. Just as one should not use a needle case that one has made and should break it, so it should be understood that if one makes other unlawful requisites, one should act accordingly. A monk may keep a knife and a small seal. There are three kinds of knives: superior, middling, and inferior. Their shape is like the curved tail feather of a chicken or the curved feather of a crow. The superior one is six finger-breadths long and one finger-breadth wide; the inferior one is four finger-breadths long; the one in between is called middling (these all have iron handles attached; if they have wooden handles that are pointed and straight, they are not allowed to be kept). There are four kinds of seals: those made of white copper, red copper, brass, and wood. If it is a seal of the Sangha (Buddhist monastic community), the inscription should include the name of the builder of the monastery, and there should be an image of the turning of the Wheel of Dharma (Dharmacakra), with its size serving as a mark of verification. If it is a personal seal, it may be made in the shape of a bone lock or a skull, so that when one sees it, one can arouse the contemplation of impurity; it should not be made of precious materials. The six phrases of object-contemplation can be understood from other sources.
The training rule concerning making beds in excessive size, the eighty-fifth.
When the Buddha was at the Jetavana (Jetavana Vihara) in Śrāvastī (Savatthi), the Blessed One said, 'One should not wash one's feet in front of the bed; if there are those who are old, sick, or exhausted from walking, they should wash their feet at either end of the bed; one should not sleep on a bed with very short legs.' At that time, the Group-of-Six monks (a group of six misbehaving monks) made bed legs that were very large, twelve cubits long.
安梯上下。由床量事。煩惱同前，制斯學處。
「若復苾芻，作大小床，足應高佛八指，除入梐木。若有過者應截去，波逸底迦。」
斯之事惱下戒咸同。言作床者，若自作、若使人作。佛八指者，謂中人一肘。除入梐木者，謂除入梐床腳木也。應截者，過須截卻方為說悔。以寶裝挍，得惡作罪。凡床腳應平截，若恐損地，應安承物，謂穀糠袋、或磚木等(言中人一肘者，長笏尺一尺五寸，過此是高床量，用皆得罪)。
草木綿貯床學處第八十六
佛在室羅伐城給孤獨園，時鄔波難陀以草木綿貯僧臥床，余苾芻臥遍身皆白。由臥具事煩惱同前，制斯學處。
「若復苾芻，以草木綿等貯僧床座者，應撤去，波逸底迦。」
言草木綿者，有其五種：一、草綿；二、木綿；三、劫貝；四、羊毛；五、諸雜絮等。言貯者，謂于床褥上散佈其綿，便用布褝隨時掩覆。若以凈綿及凈布，初作之時得惡作罪，成者波逸底迦。不凈綿布，得惡作罪。凡苾芻應合用者名凈，不合用者名不凈。
過量作尼師但那學處第八十七
佛在室羅伐城給孤獨園，因諸苾芻作尼師但那，不依度量。由衣量事，煩惱同前，制斯學處。
「若復苾芻，作尼師但那，當應量作。是中量者，長佛二張手
【現代漢語翻譯】 現代漢語譯本 安梯上下。由床量事。煩惱同前，制斯學處。
『若有比丘，製作大小床，床腳高度應為佛的八指寬，不包括插入榫頭的木頭部分。如果超過這個高度，就應該截去超出的部分，否則犯波逸提迦罪。』
這件事的煩惱和之前的戒律相同。『製作床』指的是自己製作或讓人制作。『佛的八指』指的是中等身材的人的一肘長度。『不包括插入榫頭的木頭部分』指的是不包括插入床腳的榫頭部分。『應該截去』指的是超過規定高度就必須截去，然後才能懺悔。如果用寶物裝飾床，會犯惡作罪。所有床腳都應該平整地截斷，如果擔心損壞地面，應該在床腳下放置墊物，比如穀糠袋或磚木等（所謂中等身材的人一肘的長度，相當於笏尺一尺五寸，超過這個長度就是高床，使用高床都會犯戒）。
草木綿貯床學處第八十六
佛陀在室羅伐城（Śrāvastī）[古印度城市名]的給孤獨園（Jetavana）[祇園精舍]時，鄔波難陀（Upananda）[人名，比丘]用草木綿填充僧眾的臥床，導致其他比丘躺臥后全身沾滿白色纖維。因為臥具的事情，煩惱和之前一樣，所以制定了這個學處。
『若有比丘，用草木綿等填充僧眾的床座，應該撤去這些填充物，否則犯波逸提迦罪。』
『草木綿』有五種：一、草綿；二、木綿；三、劫貝（Kapok）[木棉]；四、羊毛；五、各種雜絮等。『填充』指的是在床褥上散佈棉絮，然後用布單隨時覆蓋。如果用乾淨的棉花和布料，在剛開始製作時會犯惡作罪，製作完成後犯波逸提迦罪。如果用不乾淨的棉花和布料，會犯惡作罪。凡是比丘可以使用的東西稱為『凈』，不可以使用的東西稱為『不凈』。
過量作尼師但那學處第八十七
佛陀在室羅伐城（Śrāvastī）[古印度城市名]的給孤獨園（Jetavana）[祇園精舍]時，因為比丘們製作尼師但那（Niśīdana）[坐具]不符合規定的尺寸。因為衣服尺寸的事情，煩惱和之前一樣，所以制定了這個學處。
『若有比丘，製作尼師但那（Niśīdana）[坐具]，應當按照規定的尺寸製作。其中規定的尺寸是，長度為佛陀的兩張手掌
【English Translation】 English version Antī up and down. Regarding the matter of bed measurements. The troubles are the same as before, hence this precept is established.
'If a Bhikṣu makes a large or small bed, the legs should be eight fingers high according to the Buddha's measurement, excluding the tenon joints. If it exceeds this height, it should be cut off, otherwise, a Pāyantika offense is committed.'
The troubles of this matter are the same as the previous precepts. 'Making a bed' refers to making it oneself or having someone else make it. 'The Buddha's eight fingers' refers to the length of a middle-sized person's cubit. 'Excluding the tenon joints' refers to excluding the tenon parts inserted into the bed legs. 'Should be cut off' means that if it exceeds the prescribed height, it must be cut off before repentance can be done. If the bed is decorated with treasures, an offense of Duṣkṛta is committed. All bed legs should be cut off flatly, and if there is concern about damaging the ground, objects should be placed underneath, such as bags of rice husks or bricks and wood, etc. (The length of a middle-sized person's cubit is equivalent to one foot and five inches of a scepter ruler; exceeding this length is considered a high bed, and using it will result in an offense).
The Eighty-Sixth Training Rule on Stuffing Beds with Grass, Wood, and Cotton
The Buddha was in the Jeta Grove (Jetavana)[monastery] in Śrāvastī (Śrāvastī)[ancient Indian city]. At that time, Upananda (Upananda)[name of a person, a Bhikṣu] stuffed the Saṅgha's beds with grass, wood, and cotton, causing the bodies of other Bhikṣus to be covered in white fibers after lying down. Because of the matter of bedding, the troubles are the same as before, hence this training rule is established.
'If a Bhikṣu stuffs the Saṅgha's beds and seats with grass, wood, cotton, etc., these fillings should be removed, otherwise, a Pāyantika offense is committed.'
'Grass, wood, and cotton' include five types: 1. grass cotton; 2. wood cotton; 3. Kapok (Kapok)[tree cotton]; 4. wool; 5. various mixed fibers, etc. 'Stuffing' refers to scattering cotton on the mattress and then covering it with a cloth sheet at any time. If clean cotton and cloth are used, an offense of Duṣkṛta is committed at the beginning of the making, and a Pāyantika offense is committed upon completion. If unclean cotton and cloth are used, an offense of Duṣkṛta is committed. Anything that a Bhikṣu is allowed to use is called 'clean,' and anything that is not allowed is called 'unclean.'
The Eighty-Seventh Training Rule on Making Niśīdanas of Excessive Size
The Buddha was in the Jeta Grove (Jetavana)[monastery] in Śrāvastī (Śrāvastī)[ancient Indian city]. Because the Bhikṣus were making Niśīdanas (Niśīdana)[sitting cloth] that did not conform to the prescribed measurements. Because of the matter of clothing measurements, the troubles are the same as before, hence this training rule is established.
'If a Bhikṣu makes a Niśīdana (Niśīdana)[sitting cloth], it should be made according to the prescribed measurements. The prescribed measurement is that the length should be two Buddha's spans of hand
、廣一張手半，長中更增一張手。若過作者應截去，波逸底迦。」
言長佛二張手者，謂當中人三肘量也。更增一張手者，謂肘半也。總長四肘半。廣一張手半者，總廣二肘余有六指。作尼師但那，應須割截安葉，用襯臥具，事如廣文。
過量作覆瘡衣學處第八十八
佛在室羅伐城給孤獨園，時諸苾芻多患瘡疥，世尊聽許畜覆瘡衣。由諸苾芻過量而作，事惱同前，制斯學處。
「若復苾芻，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。」
作謂自作及教他作。長佛四張手者，當中人六肘。廣二張手者，當三肘量。過量得墮罪；減量守持，得惡作罪。若為他作亦得惡作。
過量作雨浴衣學處第八十九
佛在室羅伐城給孤獨園，時諸苾芻露身洗浴，因毗舍佉鹿子母開畜雨衣。由諸苾芻過量而作，事惱同前，制斯學處。
「若復苾芻，作雨浴衣，當應量作。是中量者，長佛六張手、廣二張手半。若過作者應截去，波逸底迦。」
作者，或自作、或使人作。量依中人三倍。減量守持，得惡作罪。
與佛等過量作衣學處第九十
佛在室羅伐城給孤獨園，時鄔波難陀作大支伐羅縫刺既竟，但披一邊余聚肩上，詣余住處
【現代漢語翻譯】 現代漢語譯本： 『廣一張手半，長中更增一張手。若過作者應截去，波逸底迦（一種罪名）。』
這裡說的『長佛二張手』，是指普通人的三肘的長度。『更增一張手』，是指半肘的長度。總長度是四肘半。『廣一張手半』，總寬度是二肘多六指。製作尼師但那（坐具），應該裁剪縫製葉子，用來襯墊臥具，具體做法參照廣文。
過量製作覆瘡衣學處第八十八
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，許多比丘（bhikkhu）患有瘡疥，世尊（Buddha）允許他們使用覆瘡衣。由於比丘（bhikkhu）們過度製作，造成了和之前一樣的問題，因此制定了這個學處。
『如果又有比丘（bhikkhu），製作覆瘡衣應當按照規定的尺寸製作。這裡規定的尺寸是，長度為佛陀的四張手，寬度為佛陀的兩張手。如果超過這個尺寸，應該截去多餘的部分，否則就犯波逸底迦（一種罪名）。』
製作，指的是自己製作或者教他人制作。『長佛四張手』，是指普通人的六肘。『廣二張手』，是指普通人的三肘。超過這個尺寸就會犯墮罪；小於這個尺寸而持有，會犯惡作罪。如果為他人制作，也會犯惡作罪。
過量製作雨浴衣學處第八十九
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，比丘（bhikkhu）們裸身洗浴，因為毗舍佉（Visakha）鹿子母（Migāramātā）請求允許使用雨衣。由於比丘（bhikkhu）們過度製作，造成了和之前一樣的問題，因此制定了這個學處。
『如果又有比丘（bhikkhu），製作雨浴衣，應當按照規定的尺寸製作。這裡規定的尺寸是，長度為佛陀的六張手，寬度為佛陀的兩張手半。如果超過這個尺寸，應該截去多餘的部分，否則就犯波逸底迦（一種罪名）。』
製作，指的是或者自己製作，或者使喚他人制作。尺寸依據普通人的三倍。小於這個尺寸而持有，會犯惡作罪。
與佛陀等同過量製作衣服學處第九十
佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）時，鄔波難陀（Upananda）製作了一件巨大的支伐羅（cīvara），縫製完成後，只是披在一邊，剩餘的部分堆在肩上，前往其他住處。
【English Translation】 English version: 『One and a half hand-spans in width, with an additional hand-span in length. If it exceeds this, it should be cut off, and it constitutes a pāyantika (an offense).』
Here, 『two hand-spans of the Buddha in length』 refers to the length of three cubits of an average person. 『An additional hand-span』 refers to half a cubit. The total length is four and a half cubits. 『One and a half hand-spans in width』 refers to a total width of two cubits plus six fingers. When making a nisidana (sitting cloth), one should cut and sew leaves to line the bedding, following the procedures as described in the Guang Wen.
The Eighty-eighth Training Rule: Exceeding the Measurement for a Wound-Covering Cloth
When the Buddha was in the Jeta Grove (Jetavana) in Śrāvastī (Śrāvastī), many bhikkhus (bhikkhu) suffered from sores and scabies, and the World-Honored One (Buddha) allowed them to use wound-covering cloths. Because the bhikkhus (bhikkhu) made them excessively large, causing the same problems as before, this training rule was established.
『If any bhikkhu (bhikkhu) makes a wound-covering cloth, he should make it according to the prescribed measurement. The measurement is four hand-spans of the Buddha in length and two hand-spans of the Buddha in width. If it exceeds this measurement, he should cut off the excess, otherwise it constitutes a pāyantika (an offense).』
『Making』 refers to making it oneself or instructing others to make it. 『Four hand-spans of the Buddha in length』 refers to six cubits of an average person. 『Two hand-spans in width』 refers to three cubits of an average person. Exceeding this measurement constitutes an offense; holding it if it is smaller than the measurement constitutes a dukkaṭa (an offense of wrong-doing). Making it for others also constitutes a dukkaṭa (an offense of wrong-doing).
The Eighty-ninth Training Rule: Exceeding the Measurement for a Bathing Cloth
When the Buddha was in the Jeta Grove (Jetavana) in Śrāvastī (Śrāvastī), the bhikkhus (bhikkhu) were bathing naked. Because Visakha (Visakha) Migāramātā (Migāramātā) requested permission to use bathing cloths. Because the bhikkhus (bhikkhu) made them excessively large, causing the same problems as before, this training rule was established.
『If any bhikkhu (bhikkhu) makes a bathing cloth, he should make it according to the prescribed measurement. The measurement is six hand-spans of the Buddha in length and two and a half hand-spans of the Buddha in width. If it exceeds this measurement, he should cut off the excess, otherwise it constitutes a pāyantika (an offense).』
『Making』 refers to either making it oneself or having others make it. The measurement is based on three times the size of an average person. Holding it if it is smaller than the measurement constitutes a dukkaṭa (an offense of wrong-doing).
The Ninetieth Training Rule: Making a Robe of the Same Excessive Size as the Buddha's
When the Buddha was in the Jeta Grove (Jetavana) in Śrāvastī (Śrāvastī), Upananda (Upananda) made a huge cīvara (cīvara). After sewing it, he only draped it over one side, with the rest piled on his shoulder, and went to another dwelling.
。事惱同前，制斯學處。
「若復苾芻，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。」
言同佛衣量者，此舉衣量從佛衣量是得罪。分齊衣者，謂堪守持。長佛十張手者，當中人十五肘。廣六張手者，當中人九肘。若減此量作衣，不得本罪。若過五肘已上，皆得惡作。◎
根本薩婆多部律攝卷第十三 大正藏第 24 冊 No. 1458 根本薩婆多部律攝
根本薩婆多部律攝卷第十四
尊者勝友集
三藏法師義凈奉 制譯
◎第四部四波底羅提舍尼法
攝頌曰：
非親尼自受， 舍中處分食， 不請向學家， 受食于寺外。
從非親尼受食學處第一
佛在王舍城竹林園中，時蓮花色苾芻尼自發愿言：「我乞食時得初滿缽奉施僧伽，得第二缽自供而食。」后因行乞見饑苾芻，復持第二缽以用佈施，緣斯斷食。明日又乞初缽施僧，得第二缽方欲自食，時鄔波難陀從彼乞求，便持施與，身體虛羸于大巷中悶絕倒地。諸居士見咸生譏議：「沙門釋子無悲愍意。」由苾芻尼乞食，事過分廢闕待緣，譏嫌煩惱，制斯學處。
「若復苾芻，于村路中從非親苾芻尼自手受食食，是苾芻應還村外
【現代漢語翻譯】 現代漢語譯本： 事情的煩惱和之前一樣，因此制定這個學處。 『如果又有比丘，做的衣服和佛的衣服尺寸一樣，或者超過，犯波逸底迦（Pāyantika，一種罪名）。這裡說的佛的衣服尺寸，是長十張佛手、寬六張佛手，這就是佛的衣服尺寸。』 說的和佛的衣服尺寸一樣，是指衣服的尺寸從佛的衣服尺寸來算就會得罪。分齊衣，是指堪能守護持有的衣服。長十張佛手，相當於普通人的十五肘。寬六張佛手，相當於普通人的九肘。如果減少這個尺寸做衣服，不犯根本罪。如果超過五肘以上，都犯惡作（Dukkata，一種輕罪）。 根本薩婆多部律攝卷第十三 大正藏第 24 冊 No. 1458 根本薩婆多部律攝 根本薩婆多部律攝卷第十四 尊者勝友集 三藏法師義凈奉 制譯 第四部四波底羅提舍尼法 攝頌說： 非親近的比丘尼自己施捨，在住所中處分食物，不邀請求學之人，在寺廟外面接受食物。 從非親近的比丘尼接受食物的學處第一 佛在王舍城（Rājagṛha）竹林園（Veṇuvana）中，當時蓮花色（Utpalavarṇā）比丘尼自己發願說：『我乞食的時候，得到的第一滿缽奉獻給僧伽（Saṃgha，僧團），得到的第二缽自己食用。』後來因為乞食看見飢餓的比丘，又拿著第二缽用來佈施，因為這個原因斷食。第二天又乞討，第一缽施捨給僧團，得到第二缽正要自己吃的時候，鄔波難陀（Upānanda）從她那裡乞討，她就拿去佈施了，身體虛弱，在大巷子中昏倒在地。各位居士看見都產生譏諷議論：『沙門釋子沒有悲憫之心。』因為比丘尼乞食，事情太過分，廢棄了等待因緣，招致譏嫌煩惱，因此制定這個學處。 『如果又有比丘，在村落的道路中從非親近的比丘尼自己手中接受食物吃，這個比丘應當回到村外
【English Translation】 English version: The trouble is the same as before, hence this precept is established. 『If again a Bhikshu (monk), makes a robe the same size as the Buddha's robe, or exceeds it, commits a Pāyantika (an offense). Here, the size of the Buddha's robe is ten Buddha-spans long and six spans wide; this is the size of the Buddha's robe.』 Saying it's the same size as the Buddha's robe means that measuring the robe from the Buddha's robe is an offense. A 'limited robe' refers to one that can be kept and maintained. Ten Buddha-spans long is equivalent to fifteen cubits of an average person. Six Buddha-spans wide is equivalent to nine cubits of an average person. If the robe is made smaller than this size, no fundamental offense is committed. If it exceeds five cubits or more, a Dukkata (minor offense) is committed. Fundamental Sarvāstivāda Vinaya Collection, Volume 13 Taisho Tripitaka Volume 24 No. 1458 Fundamental Sarvāstivāda Vinaya Collection Fundamental Sarvāstivāda Vinaya Collection, Volume 14 Collected by Venerable Shèngyǒu Tripiṭaka Master Yìjìng respectfully translated by imperial order Section 4: Four Pratideśanīyas Summary Verse: Not from a non-relative Bhikshuni (nun) receiving oneself, distributing food in the dwelling, not inviting a student, receiving food outside the monastery. The First Precept on Receiving Food from a Non-Relative Bhikshuni The Buddha was in the Bamboo Grove Monastery (Veṇuvana) in Rājagṛha (王舍城), when the Bhikshuni Utpalavarṇā (蓮花色) made a vow: 『When I beg for food, I will offer the first full bowl to the Saṃgha (僧伽, monastic community), and eat the second bowl myself.』 Later, while begging for food, she saw a hungry Bhikshu (比丘), and used the second bowl to give alms, and for this reason, she fasted. The next day, she begged again, offering the first bowl to the Saṃgha, and when she was about to eat the second bowl herself, Upānanda (鄔波難陀) begged from her, and she gave it to him, becoming weak and fainting in the great lane. The laypeople saw this and were critical: 『The Shramana (沙門) followers of Shakya (釋迦) have no compassion.』 Because the Bhikshuni begged for food, the matter went too far, abandoning the waiting for conditions, causing criticism and trouble, therefore this precept is established. 『If again a Bhikshu, on a village road, receives food from the hand of a non-relative Bhikshuni and eats it, that Bhikshu should return outside the village
住處詣諸苾芻所，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。」
言非親者，若是親尼受食非犯。苾芻尼者，謂已近圓是清凈行。于村路中者，若尼住處受取、若苾芻尼自為施主，食非乞得苾芻受取，悉皆無犯。自手者，謂是自受、若他為受。若尼遣人送者，無犯。言食者，謂五珂但尼、五蒱膳尼，受得便犯重。言食者，說本意也。是苾芻者，簡苾芻尼。應還村外住處者，往本住處說悔其罪，設村路中有苾芻者亦不應說。詣諸苾芻者，謂清凈人。我犯惡法者，謂是如來所遮之事。是不應為者，言非苾芻所應作事。是名對說者，各各對人說罪名字。問：「自余諸罪皆對他說，云何於此得對說名？」答：「謂于住處現有苾芻，皆須一一別對陳說，不同餘罪故受別名。又犯罪已，即須陳說不得停息，復異餘罪。」實非親尼作非親想疑得根本罪，親非親想疑得惡作罪，于親非親而作親想無犯。
受尼指授食學處第二
佛在室羅伐城給孤獨園，時六眾苾芻語窣吐罹難陀苾芻尼曰：「若有施主請僧食處，汝可就宅教彼施主多以好食與我。」爾時彼尼既受教已，於他請處多持好食偏與六眾。由此食少不得周遍，令諸苾芻空腹而去，事惱同前，制斯學處。
「若復眾多苾芻于白
【現代漢語翻譯】 現代漢語譯本：到住所去到各位比丘那裡，分別告訴他們：『大德！我犯了對說惡法，是不應該做的，現在我對此懺悔。』這叫做對說法。」
「所說的『非親』，如果是親近的比丘尼接受食物，則不算犯戒。比丘尼，指的是已經受過具足戒，行為清凈的人。『在村路中』，如果比丘尼在住所接受供養，或者比丘尼自己是施主，食物不是乞討而來，而是比丘接受，這些都不算犯戒。『自手』，指的是自己接受，或者他人代為接受。如果比丘尼派人送食物，則不算犯戒。『食物』，指的是五種硬性食物（珂但尼）和五種軟性食物（蒱膳尼），接受了就犯重罪。『食物』，是說食物的本意。『是比丘』，是爲了區分比丘尼。『應該回到村外的住所』，是說回到原來的住所懺悔罪過，即使村路中有比丘也不應該在那裡懺悔。『到各位比丘那裡』，指的是清凈的人。『我犯了惡法』，指的是如來所禁止的事情。『是不應該做的』，是說不是比丘應該做的事情。『這叫做對說』，是各自對人說出罪行的名字。問：『其餘的罪過都可以對他人說，為什麼這個罪過才能得到對說的名稱？』答：『因為在住所現有比丘，都需要一一分別地陳述，不同於其他的罪過，所以得到特別的名稱。而且犯了罪之後，必須立即陳述，不得停息，又不同於其他的罪過。』實際上不是親近的比丘尼，卻認為是，或者懷疑是，會犯根本罪；是親近的比丘尼，卻認為不是，或者懷疑不是，會犯惡作罪；對於不是親近的比丘尼認為是親近的，沒有罪過。
受尼指授食學處第二
佛在室羅伐城（Śrāvastī）給孤獨園（Jetavana），當時六眾比丘對比丘尼窣吐罹難陀（Stullanandā）說：『如果有施主請僧眾吃飯，你可以到他家去，教施主多給好吃的食物給我們。』當時那位比丘尼接受了教導之後，在別人請客的地方，多拿好吃的食物偏袒地給六眾。因此食物不夠，不能周遍分給，使得各位比丘空著肚子離開，事情的煩惱和之前一樣，因此制定了這個學處。
『如果眾多比丘在白
【English Translation】 English version: 'Going to their residences, they individually informed the monks: 'Venerable ones! I have committed the offense of speaking against the Dharma, which is not appropriate. Now I confess this offense.' This is called confessing against the Dharma.'
'Regarding 'non-relatives,' if a close Bhikshuni (nun) receives food, it is not an offense. 'Bhikshuni' refers to one who has received full ordination and maintains pure conduct. 'In the village road,' if a Bhikshuni receives offerings at her residence, or if the Bhikshuni herself is the donor and the food is not obtained through begging but is received by a Bhikshu (monk), there is no offense. 'By one's own hand' means receiving oneself or having someone else receive on one's behalf. If the Bhikshuni sends someone to deliver the food, there is no offense. 'Food' refers to the five kinds of hard food (khādanī) and the five kinds of soft food (bhojanī); receiving them constitutes a grave offense. 'Food' refers to the essential meaning of food. 'Is a Bhikshu' is to distinguish from a Bhikshuni. 'Should return to the residence outside the village' means returning to one's original residence to confess the offense. Even if there is a Bhikshu on the village road, one should not confess there. 'Going to the monks' refers to pure individuals. 'I have committed an offense' refers to matters prohibited by the Tathagata (如來). 'Is not appropriate' means it is not something a Bhikshu should do. 'This is called confessing against' means each person states the name of the offense to another. Question: 'All other offenses can be confessed to others, so why does this offense receive the name of 'confessing against'?' Answer: 'Because if there are Bhikshus present in the residence, each one must be individually informed, which is different from other offenses, hence it receives a special name. Moreover, after committing the offense, one must confess immediately without delay, which is also different from other offenses.' If one mistakenly thinks or doubts that a non-relative Bhikshuni is a relative, it constitutes a root offense. If one mistakenly thinks or doubts that a relative Bhikshuni is a non-relative, it constitutes an offense of wrong-doing. If one thinks a non-relative Bhikshuni is a relative, there is no offense.
The Second Training Rule on Receiving Food Based on Instructions from a Bhikshuni
The Buddha was in Jeta Grove (Jetavana) in Śrāvastī (室羅伐城). At that time, the group of six monks said to the Bhikshuni Stullanandā (窣吐罹難陀): 'If a donor invites the Sangha (僧) for a meal, you can go to their house and instruct the donor to give us more good food.' At that time, that Bhikshuni, having received the instruction, took more good food and gave it preferentially to the group of six at the place where others were invited. As a result, there was not enough food to distribute to everyone, causing the monks to leave with empty stomachs. The trouble was the same as before, so this training rule was established.
'If many monks in white'
衣家食，有苾芻尼指授此苾芻，應可多與美好飲食。諸苾芻應語是苾芻尼言：『姊妹！且止少時，待諸苾芻食竟。』若無一人作是語者，是諸苾芻應還村外住處，詣諸苾芻所，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。」
言眾多苾芻者，二人已上乃至大眾。白衣家者，謂有門戶巷陌之處；若在寺中者，無犯。食者如上說。此與多好等者，顯勝顯多。姊妹！且止少時者，謂據食竟以為少時，是故云待諸苾芻食竟。若無一苾芻作是語者，若一人遮合衆無犯。若在門外食者，應問：「門內無苾芻尼指授食不？」若不問者，得惡作罪。若見有尼或出或入，亦應問之。若不問者，亦得惡作。若尼親族家、若由彼尼而設供食指授者，無犯。
學家受食學處第三
佛在廣嚴城，僧訶將軍已見諦理，心生正信常行惠施，所有庫藏遂致空竭。世尊知時教作白二羯磨，于彼舍內不應受食，若有床座應為受之。時尊者舍利子、目乾連，先受彼請于舍內食。六眾見已作是念：「此人初見諦時亦請我食。」又因食竟，見彼家中有小男女求食而泣。由乞食事煩惱同前，制斯學處。
「若復苾芻，知是學家僧與作學家羯磨，苾芻先不受請，便詣彼家自手受食食。是苾芻應還村外住處，詣諸苾
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）在俗人家裡吃飯，有比丘尼指示（俗人）給這位比丘（提供食物），應該多給美好的飲食。眾比丘應該對比丘尼說：『姊妹！請暫時停止，等待眾比丘吃完。』如果沒有一個人說這樣的話，這些比丘應該回到村外的住所，到眾比丘那裡，分別告訴他們：『大德！我犯了對說惡法，是不應該做的，現在對說懺悔。』這叫做對說法。
所說的『眾多比丘』，是指兩人以上乃至大眾。（所說的）『白衣家』，是指有門戶巷陌的地方；如果在寺廟中，沒有犯戒。（關於）『食』的解釋如上文所說。『此與多好等』，是顯示（食物的）殊勝和眾多。『姊妹！且止少時』，是指根據吃完飯的時間來算作『少時』，所以說『等待眾比丘吃完』。如果沒有一個比丘說這樣的話，如果有一個人阻止，那麼大眾就沒有犯戒。如果在門外吃飯，應該問：『門內沒有比丘尼指示（別人）供食吧？』如果不問，就犯了惡作罪。如果看見有比丘尼或者出來或者進去，也應該問。如果不問，也犯了惡作罪。如果是比丘尼的親族家，或者因為那位比丘尼而設定供食並指示（別人），沒有犯戒。
學家受食學處第三
佛陀在廣嚴城（Vaishali），僧訶（Simha）將軍已經證悟真諦，心中生起正信，經常行善佈施，所有的庫藏因此空竭。世尊知道時機成熟，教導（僧團）做了白二羯磨（Baini Karmas，一種僧團的決議程式），不應該在他家裡接受飲食，如果有床座，應該為他接受（供養）。當時尊者舍利子（Sariputra）、目乾連（Maudgalyayana），先前接受了他的邀請，在他家裡吃飯。六群比丘（The Group of Six monks）看見后這樣想：『這個人最初證悟真諦時也邀請我們吃飯。』又因為吃完飯後，看見他家裡有小孩啼哭著要食物。因為乞食的事情煩惱如同之前一樣，因此制定了這個學處。
『如果又有比丘，知道這家居士僧團已經對他做了學家羯磨（Siksa-karman，一種懲罰措施），比丘先前沒有接受邀請，就到他家親自接受食物。這位比丘應該回到村外的住所，到眾比丘那裡
【English Translation】 English version: If a Bhikshu is eating in a layperson's house, and a Bhikshuni instructs (the layperson) to give this Bhikshu (food), saying that more and better food should be given. The Bhikshus should say to the Bhikshuni: 'Sister! Please stop for a moment and wait for the Bhikshus to finish eating.' If no one says this, these Bhikshus should return to their dwelling outside the village, go to the other Bhikshus, and individually tell them: 'Venerable ones! I have committed the offense of speaking against the Dharma, which should not have been done, and now I confess.' This is called speaking against the Dharma.
The 'many Bhikshus' refers to two or more people, up to a large group. 'Layperson's house' refers to a place with gates and alleys; if it is in a monastery, there is no offense. The explanation of 'food' is as mentioned above. 'Giving more and better food' indicates the superiority and abundance (of the food). 'Sister! Please stop for a moment' refers to considering the time after finishing the meal as 'a moment,' hence the saying 'wait for the Bhikshus to finish eating.' If no Bhikshu says this, if one person objects, then the group is not at fault. If eating outside the gate, one should ask: 'Is there a Bhikshuni inside the gate instructing (others) to offer food?' If one does not ask, one commits the offense of Dukkrata (an act of wrong doing). If one sees a Bhikshuni either coming out or going in, one should also ask. If one does not ask, one also commits the offense of Dukkrata. If it is the Bhikshuni's family, or if the offering of food is set up and instructed (by others) because of that Bhikshuni, there is no offense.
The Third Training Rule on Accepting Food from a Trainee's Family
The Buddha was in Vaishali (Vaishali). General Simha (Simha) had already realized the truth, and with faith arising in his mind, he constantly practiced generosity, leading to the depletion of all his treasures. The World Honored One, knowing the time was right, taught (the Sangha) to perform the Baini Karmas (Baini Karmas, a type of Sangha resolution procedure), and that they should not accept food in his house, but if there were seats, they should accept (the offering) for him. At that time, Venerable Sariputra (Sariputra) and Maudgalyayana (Maudgalyayana) had previously accepted his invitation and ate in his house. The Group of Six monks (The Group of Six monks), seeing this, thought: 'This person also invited us to eat when he first realized the truth.' Also, after finishing the meal, they saw small children in his house crying for food. Because the matter of begging for food was as troublesome as before, this training rule was established.
'If again, a Bhikshu knows that the Sangha has performed the Siksa-karman (Siksa-karman, a type of disciplinary measure) on this layperson, and the Bhikshu, without having been invited beforehand, goes to his house and personally accepts food. This Bhikshu should return to his dwelling outside the village, and go to the other Bhikshus
芻所，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。」
言學家者，謂預流果、一來果、不還果，唯此學人處在居家，非無學位。學家羯磨者，謂眾共許作法成就。先不受請者，雖得羯磨受請非犯。若非二五羹菜等類，自手受取及得解法，並皆無犯。言解法者，謂彼貲財還復如故，應作白二舍前遮法。境想六句如上應知。
阿蘭若住處外受食學處第四
佛在劫比羅伐窣睹城多根樹園，時六眾苾芻在阿蘭若住，時彼林野多諸賊寇，有信心者持供食來，欲就林中興設福會。是時六眾預往迎食，見彼女人被賊剝脫身無衣服隱在草中。六眾見已強令授食。家人後至問知非法，斷絕信心因生譏謗。事惱同前，制斯學處。
「若復苾芻，在阿蘭若恐怖處住，先無觀察險難之人，于住處外受食食者，是苾芻應還住處，詣諸苾芻所，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。」
阿蘭若者，去村一拘盧舍有僧住處，此據緣起故作是說；若更遠處亦同此制。凡是住處若有惡魔不信天眾，可畏藥叉及諸猛獸，並不應住。若險難處無看守人者，應差苾芻具五法者令往看守。既被差已，彼應晨朝詣險難處用心觀察，若見賊時應放火煙、或道中布葉、或
【現代漢語翻譯】 現代漢語譯本： 『芻所』，各自告知說：『大德（對僧人的尊稱）！我犯了對說惡法，是不應該做的，現在我對此懺悔。』這稱為對說法。
所說的『言學家者』，是指預流果（Sotapanna，佛教修行第一階段的聖者）、一來果（Sakadagami，佛教修行第二階段的聖者）、不還果（Anagami，佛教修行第三階段的聖者），只有這些學人還處在居家狀態，並非無學位（指阿羅漢果，佛教修行最高階段的聖者）。『學家羯磨』，是指大眾共同允許的作法成就。先前沒有接受邀請的人，即使得到了羯磨（Karma，業力）也不算犯戒。如果不是二五羹菜等食物，親自用手接受或得到解除的方法，都算沒有犯戒。所說的『解法』，是指他的財產恢復如初，應該作白二法（一種僧團儀式）來捨棄先前的遮法。境想六句應該像上面所說的那樣理解。
阿蘭若（Aranya，寂靜處）住處外受食學處第四
佛陀住在劫比羅伐窣堵城（Kapilavastu，古代印度城市）的多根樹園，當時六眾苾芻（Bhikkhu，比丘）住在阿蘭若。當時那片林野有很多賊寇，有信心的人帶著食物來，想要在林中舉辦福會。當時六眾提前去迎接食物，看見那些女人被賊人剝光了衣服，藏在草叢中。六眾看見后強迫她們施捨食物。家人後來趕到，得知這種非法行為，斷絕了信心，因而產生了譏諷和誹謗。事情的困擾和之前一樣，因此制定了這個學處。
『如果又有比丘，住在阿蘭若恐怖的地方，事先沒有觀察險難的人，在住處外面接受食物，這位比丘應該回到住處，到各位比丘那裡，各自告知說：『大德！我犯了對說惡法，是不應該做的，現在我對此懺悔。』這稱為對說法。』
阿蘭若，是指距離村莊一拘盧舍（約四公里）有僧人居住的地方，這是根據緣起而這樣說的；如果更遠的地方也同樣適用這個規定。凡是居住的地方如果有惡魔、不信佛的天眾、可怕的藥叉（Yaksa，一種鬼神）以及各種猛獸，都不應該居住。如果險難的地方沒有看守的人，應該派遣具有五種功德的比丘前去看守。既然被派遣了，他應該在早晨前往險難的地方用心觀察，如果看見賊人，應該放火煙、或者在道路上鋪設樹葉、或者
【English Translation】 English version: 『Chuso』, individually confessing: 『Venerable ones! I have committed an offense against the Dharma by speaking wrongly, which should not have been done. Now I repent of it.』 This is called confession of wrong speech.
The term 『learner』 refers to Sotapanna (stream-enterer, the first stage of enlightenment), Sakadagami (once-returner, the second stage of enlightenment), and Anagami (non-returner, the third stage of enlightenment). Only these learners remain in household life, not those without learning (referring to Arhats, the fully enlightened beings). 『Learner's Karma』 refers to a procedure accomplished with the consent of the Sangha. One who has not been invited beforehand, even if they receive Karma, is not considered to have committed an offense. If it is not a matter of two or five types of soup or vegetables, personally receiving with one's own hands or obtaining a method of resolution, there is no offense. The term 『resolution』 refers to the restoration of his property to its original state, and a formal act of abandonment of the previous prohibition should be performed. The six aspects of object and thought should be understood as above.
The Fourth Training Rule on Receiving Food Outside the Aranya (Secluded Place)
The Buddha was residing in the Many-Rooted Tree Garden in Kapilavastu (ancient Indian city). At that time, the Six Bhikkhus (monks) were dwelling in an Aranya (secluded place). Because that forest was infested with thieves and bandits, faithful people brought food, intending to hold a meritorious gathering in the forest. The Six Bhikkhus went ahead to welcome the food and saw women who had been stripped of their clothes by thieves, hiding in the grass. Upon seeing them, the Six Bhikkhus forced them to offer food. Later, their families arrived and, learning of this unlawful act, lost their faith and gave rise to criticism and slander. The trouble was the same as before, so this training rule was established.
『If a Bhikkhu dwells in a frightening Aranya, without first observing the dangerous people, and receives food outside the dwelling place, that Bhikkhu should return to the dwelling place and go to the Bhikkhus, individually confessing: 『Venerable ones! I have committed an offense against the Dharma by speaking wrongly, which should not have been done. Now I repent of it.』 This is called confession of wrong speech.』
Aranya refers to a place where monks reside, one krosha (approximately four kilometers) away from a village. This is said according to the arising of conditions; if it is further away, the same rule applies. Any dwelling place where there are evil demons, non-believing celestial beings, fearsome Yakshas (a type of spirit), and various fierce beasts should not be inhabited. If there are dangerous places without guards, a Bhikkhu with five qualities should be appointed to guard them. Once appointed, he should go to the dangerous place in the morning and carefully observe it. If he sees thieves, he should light a fire, spread leaves on the road, or
豎高幡令人遠見。若有施主送供食來，見此標時令其警備、或遣人迎接。其觀察人，聽在中前食五正食。若看守人在道受供者無犯。住處外者，謂離住處也。應還住處者，前三學處過由家起故云向村外；此一學處過在空林，故云應還住處。實無看守作無看守想疑，得根本罪，次二輕，后二無犯。在阿蘭若所居方地，星辰道路咸應善知。行人來往隨力供給。干麨及水量時貯畜。若見客至應唱善來，含笑先言不應顰蹙。若女人。來隨其年幾作母女姊妹等想，余文可知。◎
第五部眾學法
總攝頌曰：
衣食形齊整， 俗舍善容儀， 護缽除眾病， 草水過人樹。
眾學法者，謂于廣釋及十七事中，所有眾多惡作惡說，咸悉攝在眾學法中。如諸苾芻不應鼓樂，若供養時不得告云：「汝可作樂。」應語言：「汝可供養大師。」不應三指點灰于自額上畫為三道，亦不以鏡及水為好觀。而觀蟲之時，見面無犯。若看面瘡痕、若看頭白麵皺、觀知前後容顏改變生厭離想，此皆無犯。不應以梳理髮，于諸善品不應懶惰。若為大眾種植諸樹，未花未果不應舍而遠行，若囑別人看守者無犯。出入門戶咸須用心，開閉之時不應造次。若經行時勿緩勿急。應畜洗足器，若見瓶空應即添水。不應以杙釘于制底。不應
【現代漢語翻譯】 現代漢語譯本： 豎立高高的旗旛，使遠方的人也能看見。如果有施主送來食物供養，看到這個標誌時，就讓他們警惕戒備，或者派人去迎接。負責觀察的人，可以在中午之前吃五次正餐。如果看守的人在路上接受供養，就沒有犯戒。『住處外』，指的是離開居住的地方。『應還住處』，前三個學處（戒律）的過失是由在家居士引起的，所以說是『向村外』；這一個學處的過失是在空曠的樹林里，所以說是『應還住處』。實際上沒有看守，卻以為沒有看守，就犯了根本罪，其次是兩個輕罪，後面兩個沒有犯戒。在阿蘭若（aranya，寂靜處）所居住的地方，星辰和道路都應該熟悉。對於來往的行人，要盡力供給。干炒麵和水要隨時儲備。如果看到客人來了，應該說『善來』（歡迎），面帶微笑，先說好話，不應該皺眉頭。如果來的是女人，要根據她的年齡大小，把她當作母親、女兒、姐妹等看待，其餘的文字可以理解。
第五部 眾學法
總攝頌說：
衣食形齊整， 俗舍善容儀， 護缽除眾病， 草水過人樹。
眾學法，指的是在廣釋（Vinaya-vibhanga，律廣釋）和十七事中，所有眾多的惡作（dukkhata，惡作罪）和惡說（dubhasita，惡語罪），都包含在眾學法中。例如，各位比丘不應該演奏音樂，如果接受供養時，不得告訴別人說：『你可以演奏音樂。』應該說：『你可以供養大師。』不應該用三個手指沾灰，在自己的額頭上畫三道，也不應該用鏡子和水來好好地觀看自己。如果觀看蟲子的時候，見面沒有犯戒。如果看臉上的瘡疤、看頭髮變白、面容變皺、觀察知道前後容顏改變，從而產生厭離的想法，這些都沒有犯戒。不應該用梳子梳理頭髮，對於各種善事不應該懶惰。如果爲了大眾種植各種樹木，在沒有開花結果之前，不應該捨棄而遠行，如果囑託別人看守就沒有犯戒。出入房門都要用心，開關門的時候不應該輕率。如果經行（cankrama，禪修方式）的時候，不要太慢也不要太快。應該準備洗腳的器具，如果看到瓶子空了，應該立即添水。不應該把木樁釘在制底（cetiya，佛塔）上。不應該
【English Translation】 English version: Raising high banners allows people from afar to see. If a donor sends food as an offering, upon seeing this sign, they should be alerted or someone should be sent to greet them. The observer can eat five proper meals before noon. If the watchman receives offerings on the road, there is no offense. 'Outside the dwelling' refers to being away from the place of residence. 'Should return to the dwelling' - the transgressions of the first three training rules arise from laypeople, hence 'towards the village'; the transgression of this one training rule is in the empty forest, hence 'should return to the dwelling.' If there is actually no watchman but one thinks there is no watchman, it is a root offense; the next two are minor offenses, and the last two are not offenses. In the aranya (aranya, quiet place), one should be familiar with the location, stars, and roads. Provide for travelers to the best of one's ability. Store roasted barley flour and water at all times. If a guest arrives, one should say 'Welcome' (善來), smile, and speak kindly first, without frowning. If a woman comes, regard her as a mother, daughter, or sister according to her age. The rest of the text is understandable.
Fifth Section: Rules of Training for the Sangha
The summary verse says:
Robes, food, and form are orderly, Good conduct in lay houses, Protect the bowl, eliminate diseases, Grass, water, passing trees.
The rules of training for the Sangha refer to the numerous dukkhatas (dukkhata, offenses of wrong-doing) and dubhasitas (dubhasita, offenses of wrong speech) within the extensive explanation (Vinaya-vibhanga, detailed explanation of the Vinaya) and the seventeen matters, all included in the rules of training for the Sangha. For example, monks should not play music, and when receiving offerings, they should not say, 'You may play music.' They should say, 'You may make offerings to the Teacher.' One should not use three fingers to dab ash and draw three lines on one's forehead, nor should one use a mirror or water to admire oneself. If one sees insects, there is no offense. If one looks at facial scars, gray hair, wrinkles, and observes the changes in appearance over time, generating a sense of detachment, there is no offense. One should not comb one's hair and should not be lazy in virtuous activities. If one plants trees for the Sangha, one should not abandon them and travel far away before they flower and bear fruit; if one entrusts someone else to watch over them, there is no offense. One should be mindful when entering and exiting doors, and should not be careless when opening and closing them. When walking (cankrama, meditative walking), one should not be too slow or too fast. One should have a foot-washing basin, and if one sees an empty bottle, one should immediately add water. One should not nail a stake into a cetiya (cetiya, stupa). One should not
登上。若無求寂及以餘人者，應香湯洗足為供養事上亦無犯。若作大師形像，除腳釧耳珰，余莊嚴具隨意應作。若菩薩像者聽。佛陀大會旋繞村城行道之時，五眾咸應隨從圍繞，其最老上座應受吉祥水，有力少年應助擎像，如是等於律所說，不依行者鹹得惡作。又于苾芻尼學處，苾芻所不應為者，亦皆得罪，是故通言眾多學法。此等皆由法式事譏嫌煩惱，制斯學處。
爾時世尊作如是念：「過去諸佛云何教聲聞眾著衣服耶？」是時諸天前白佛言：「如凈居天所著衣服。」世尊即以天眼觀知，如天所說無有異也，因制苾芻披著衣法。言齊整者，離不齊整著衣之過。應當學者，是應學事。不太高者，不過膝上。此中犯者，若苾芻不依佛教，不顧羞恥欲為非法者，捉衣開張得責心惡作；若披著身得對說惡作。若苾芻有順奉心，而著衣不如法、或時忘念、或是無知非法著者，唯犯責心惡作。如是于余學處準此應知。不太下者，語不下垂至地。齊何是著裙量？謂齊踝上四指。不像鼻者，不放裙邊，當臍內擪下垂於地，由如象鼻。不蛇頭者，謂反出衣角，屈擪腰間，頭若龍蛇。不多羅葉者，謂捉裾邊細疊成褶，腰邊總擪，形若多羅葉，上聚下散。不豆團形者，總捉上裙傍內腰裹，同俗婦女著裙作豆團形。齊整披三衣者，亦是
【現代漢語翻譯】 現代漢語譯本： 登上（講臺）。如果沒有尋求寂靜以及其他人的請求，應該用香湯洗腳作為供養，這樣做也沒有過錯。如果製作大師的形象，除了腳鐲和耳環，其餘的裝飾品可以隨意製作。如果是菩薩的形象，可以允許。在佛陀大會上，圍繞村莊和城市行走時，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）都應該跟隨圍繞。其中最年長的上座應該接受吉祥水，有力的年輕人應該幫助抬佛像。像這些在戒律中所說的，不按照執行的人都會犯惡作罪。此外，對於比丘尼的學習之處，比丘不應該做的事情，做了也會犯罪，所以總的來說有很多需要學習的法。這些都是因為法式上的事情引起譏嫌和煩惱，所以制定這些學處。
當時世尊這樣想：『過去諸佛是怎樣教導聲聞眾穿衣服的呢？』這時，諸天稟告佛說：『就像凈居天所穿的衣服一樣。』世尊就用天眼觀察，知道像天人所說的一樣沒有差別，因此制定了比丘披著衣服的法則。『齊整』的意思是，避免不整齊地穿衣服的過失。『應當學』的意思是，這是應該學習的事情。『不太高』的意思是，不要超過膝蓋以上。這裡犯戒的情況是，如果比丘不按照佛教導，不顧羞恥想要做非法的事情，抓住衣服張開，會受到責心惡作的懲罰；如果披著身體，會受到對說惡作的懲罰。如果比丘有順從的心，但是穿衣服不如法，或者有時忘記，或者是不懂而非法穿著，只犯責心惡作。像這樣，對於其他的學處，可以參照這個來理解。『不太下』的意思是，指裙子不要下垂到地上。『齊何是著裙量？』是指齊腳踝以上四指。『不像鼻』的意思是，不要把裙邊放在肚臍內側，然後向下垂到地上，像象鼻一樣。『不蛇頭』的意思是，指反過來露出衣角，彎曲地塞在腰間，衣角像龍蛇的頭一樣。『不多羅葉』的意思是，指抓住裙子的邊緣，細細地疊成褶皺，然後在腰邊全部塞進去，形狀像多羅葉，上面聚攏下面散開。『不豆團形』的意思是，指把上面的裙子全部抓住，在腰部旁邊向內裹起來，像世俗婦女穿裙子一樣，形成豆團的形狀。『齊整披三衣』也是如此。
【English Translation】 English version: To ascend (the platform). If there is no request for seeking tranquility or from others, one should wash the feet with fragrant water as an offering, and there is no offense in doing so. If creating an image of a master, apart from anklets and earrings, other ornaments can be made as desired. If it is an image of a Bodhisattva, it is permitted. During the Buddha's great assembly, when circumambulating villages and cities, the five groups (bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas) should all follow and surround. The most senior elder should receive auspicious water, and strong young people should help carry the image. Those who do not follow these instructions as stated in the Vinaya will incur a Dukkritta offense. Furthermore, regarding the training rules for bhikshunis, actions that bhikshus should not do will also incur offenses if done by bhikshunis. Therefore, it is generally said that there are many rules to learn. These rules are established because matters of etiquette can cause criticism, annoyance, and trouble.
At that time, the World Honored One thought, 'How did the Buddhas of the past teach the Shravaka Sangha to wear robes?' Then, the devas reported to the Buddha, 'Like the robes worn by the Shuddhavasa devas.' The World Honored One then used his divine eye to observe and knew that what the devas said was true and without difference. Therefore, he established the rules for bhikshus to wear robes. 'Neat and tidy' means avoiding the fault of wearing robes in a disorderly manner. 'Should learn' means that these are things that should be learned. 'Not too high' means not above the knees. The offenses here are: if a bhikshu does not follow the Buddha's teachings, disregards shame, and wants to do unlawful things, grabbing and opening the robe will incur a Tsitta-dukkarita offense; if wearing it on the body, it will incur a Pratidesaniya-dukkarita offense. If a bhikshu has a compliant mind but wears the robe improperly, or sometimes forgets, or is ignorant and wears it unlawfully, he only incurs a Tsitta-dukkarita offense. Similarly, for other training rules, this should be understood accordingly. 'Not too low' means that the skirt should not hang down to the ground. 'What is the proper length for wearing the skirt?' It means four fingers above the ankles. 'Not like an elephant's trunk' means not placing the edge of the skirt inside the navel and then letting it hang down to the ground like an elephant's trunk. 'Not like a snake's head' means turning out the corner of the robe and tucking it into the waist, with the corner resembling the head of a dragon or snake. 'Not like a Tala leaf' means grabbing the edge of the skirt, folding it into fine pleats, and then tucking it all into the waist, with the shape resembling a Tala leaf, gathered at the top and spread out at the bottom. 'Not like a bean ball shape' means grabbing all of the upper skirt and wrapping it inward around the waist, like secular women wearing skirts, forming a bean ball shape. 'Neatly wearing the three robes' is also like this.
離不齊整著衣過。不太高者，謂不過膝上。不太下者，不垂過裙緣。好正披者，不張手足現撩亂相。好正覆者，應好覆蓋不偏露形。少語言者，不應同俗多作言說，不大叫呼如童兒類，設有須喚他不聞時，應請俗人為其大喚。不高視者，舉目視前一逾伽地是為視量，逾伽量者長四肘也。不應傍視亦不回顧，端形直視徐行而進，牛馬犬等應預觀察，不應逼近恐有傷損。不覆頭者，不以衣物覆頭如新嫁女。上下衣服不得偏抄一邊露現形體。雙抄者，總褶兩邊置於肩上。凡是行步非大人相者，皆應遠離。不搖身者，如炫色女搖身而行。不掉臂者，猶如小兒及瘨狂類。不搖頭者，猶如象子搖動其頭。不肩排者，不以肩髆排觸於他。不連手者，不應連手在路並行。
未請坐不應坐者，在室羅伐悉底城，由鄔波難陀在婆羅門舍，制斯學處。不善觀察者，亦在室羅伐悉底城，由鄔陀夷不觀床座坐殺小兒。放身者，緣在劫比羅伐窣睹城，由鄔陀夷習學菩薩昔在宮時生戲弄心放身而坐，床座摧破招譏故制。不壘足者，不以一腳重於腳上壘之而坐。不重內踝者，謂不正身重踝而坐。不重外踝者，準事應知。恭敬受食者，凡受食時極須存念，不應寬慢致令缽破。不得滿缽受飯者，受食之時應觀其缽勿令流溢，所有羹菜不應多請，后安飯
【現代漢語翻譯】 現代漢語譯本 著衣應整潔，不要穿不合身的衣服。衣服太高，不應高於膝蓋；衣服太低，不應拖過裙邊。喜歡端正披衣的，不應張開手腳，顯得撩亂。喜歡端正覆蓋身體的，應當好好覆蓋，不要偏袒露出形體。話語少的，不應像世俗之人一樣多說話，不要像小孩子一樣大聲叫喊。如果需要呼喚他人，但他人聽不見時，應當請世俗之人代為大聲呼喚。 不抬頭高視的，舉目向前看，視線距離超過一逾伽（Yuga，時代）之地，這就是合適的視線距離。一逾伽的長度是四肘。不應向旁邊看，也不應回頭看，端正身形，筆直地看著前方，慢慢行走。對於牛、馬、狗等動物，應當預先觀察，不要靠近，以免被傷害。 不矇頭的，不要像新嫁娘一樣用衣物矇住頭。上下身的衣服，不得偏袒抄起一邊，露出形體。雙抄的，是將兩邊的衣褶都放在肩上。凡是行走時不像大人模樣的，都應當遠離。不要搖動身體，像賣弄姿色的女子一樣搖擺身體行走。不要甩動胳膊，像小孩子或瘋癲之人一樣。不要搖頭，像小像一樣搖動頭部。不要用肩膀推人，不要用肩膀碰撞他人。不要拉著手，不應拉著手在路上並行。 未經邀請不應就坐的，這件事發生在室羅伐悉底城（Śrāvastī，舍衛城），因為鄔波難陀（Upananda）在婆羅門（Brahmin）的住所，制定了這個學處。不善於觀察的，也發生在室羅伐悉底城，因為鄔陀夷（Udayin）不觀察床座，坐死了小孩。放縱身體的，緣起于劫比羅伐窣堵城（Kapilavastu，迦毗羅衛城），因為鄔陀夷學習菩薩（Bodhisattva）過去在宮殿時，生起戲弄之心，放縱身體而坐，壓壞了床座，招致譏諷，因此制定了這個學處。不疊足的，不要將一隻腳疊在另一隻腳上而坐。不重疊內踝的，是指不正身坐，將身體的重量壓在內踝上。不重疊外踝的，按照類似的情況應該知道。恭敬地接受食物的，凡是接受食物時，必須非常專注，不要懈怠緩慢，導致缽被打碎。不得用滿缽接受飯食的，接受食物的時候，應當觀察自己的缽，不要讓食物溢出來，對於羹湯菜餚，不應過多請求，之後再新增飯。
【English Translation】 English version One should dress neatly and avoid wearing ill-fitting clothes. If the clothing is too high, it should not be above the knees; if it is too low, it should not drag past the hem of the skirt. Those who prefer to wear their robes properly should not stretch out their arms and legs, appearing disheveled. Those who prefer to cover themselves properly should cover themselves well, without revealing their form partially. Those who speak little should not talk excessively like worldly people, nor should they shout loudly like children. If it is necessary to call someone but they cannot hear, one should ask a layperson to shout loudly for them. One should not look upwards; one should look forward, with the gaze extending one yuga (Yuga, an age) ahead, which is the appropriate distance. A yuga is four cubits in length. One should not look sideways or look back, but maintain a straight posture, look directly ahead, and walk slowly. One should observe animals such as cows, horses, and dogs in advance, and avoid approaching them closely to prevent injury. One should not cover the head with clothing like a newlywed bride. The upper and lower garments should not be partially lifted on one side, revealing the body. 'Double lifting' refers to placing the folds of both sides on the shoulders. Anyone who walks in a manner unbefitting an adult should be avoided. One should not sway the body like a seductive woman walking with a swaying motion. One should not swing the arms like a child or a madman. One should not shake the head like a young elephant shaking its head. One should not push others with the shoulders. One should not hold hands and walk side by side on the road. One should not sit down without being invited. This occurred in Śrāvastī (Śrāvastī, Savatthi), because Upananda (Upananda) was in the residence of a Brahmin, and this precept was established. One who does not observe carefully, also occurred in Śrāvastī, because Udayin (Udayin) did not observe the bed and seat, and sat on and killed a child. Abandoning the body, originated in Kapilavastu (Kapilavastu, Kapila's object), because Udayin, learning from the Bodhisattva's (Bodhisattva) past behavior in the palace, developed a playful mind and sat down carelessly, breaking the bed and seat, causing ridicule, and therefore this precept was established. One should not stack the feet, meaning one should not sit with one foot placed on top of the other. One should not rest on the inner ankles, meaning one should not sit improperly, placing the weight of the body on the inner ankles. One should not rest on the outer ankles; the same principle should be understood. One should receive food respectfully; whenever receiving food, one must be very mindful and not be negligent or slow, causing the bowl to break. One should not receive a full bowl of food; when receiving food, one should observe one's bowl and not allow the food to overflow. One should not ask for too much soup or vegetables, and add rice later.
時恐溢出故。行食未至不應遙喚，隨到受之勿生貪想。若預申缽表有貪心，缽臨食上是醜惡相。言恭敬者，不多言說相同淫女。應善用心摶者，謂以手把飯非多非少可口而內，非是摶令相著，張口待食現饕餮相。食在口中不應言說，同白衣法。羹飯不得互掩覆者，意欲多求長貪心故，應于飲食生厭離想，是為出家所應作事，隨得隨食少欲爲念。不彈舌食者，施主設食其食過甜，故為彈舌詐現醋相。不[口((甫-、)/寸)]㗱食者，其食實醋故[口((甫-、)/寸)]㗱唇作聲而現甜相。言呵氣食者，其食過熱戲現冷相呵之使熱。吹氣食者，其食過冷戲現熱相吹之使冷，此等皆是調弄施主致招譏過。不手散食者，不如雞爬食。不嚙半者，半在口中半墮缽中。不舒舌者，長舒其舌舐掠兩唇。窣睹波形者，下置麨團仿其塔狀，上置蘿菔作相輪形，是地獄中脯爛拏塔，為其調戲致俗譏嫌。舐手者，手有餘食不應舌舐，手有食水不振餘人，繫心而食充軀長道，不得觀他生嫌賤心。
污手捉凈水者，謂食所沾及不凈所污。凡欲食啖，皆須土屑澡豆等凈洗手已，方捉食器飲器及凈水瓶。有諸俗人從苾芻乞缽中水，為吉祥故、為除病故。時鄔波難陀以所食缽水和殘飯持與，令生嫌賤，是故聖制授缽水法，應先三遍凈洗
【現代漢語翻譯】 現代漢語譯本：恐怕食物會溢出來。在食物尚未送達時，不應該遠遠地呼喚，應該隨送到就接受，不要產生貪婪的想法。如果預先申報缽中所需的食物，就表現出貪心；缽靠近食物時，這是醜陋的姿態。說到恭敬，就是不多說話，與他人相同。應該善於用心摶飯，就是用手拿飯，不多不少，適口而入，不是把飯捏成一團，張開嘴巴等待食物，呈現出貪吃的樣子。食物在口中時不應該說話，這與在家人的規矩相同。羹和飯不得互相掩蓋，這是因為想要多求，增長貪心。應該對飲食產生厭離的想法，這是出家人應該做的事情，隨得到什麼就吃什麼，以少欲爲念。不彈舌頭吃東西，是因為施主提供的食物過於甜膩，所以故意彈舌頭，假裝出酸澀的樣子。不[口((甫-、)/寸)]㗱食，是因為食物確實酸澀，所以[口((甫-、)/寸)]㗱嘴唇發出聲音，假裝出甜美的樣子。說到呵氣食，是因為食物過熱，戲弄地表現出寒冷的樣子，呵氣使之變冷。吹氣食，是因為食物過冷，戲弄地表現出熱的樣子，吹氣使之變熱，這些都是調戲施主，招致譏諷。不用手散飯吃，這不像雞用爪子扒食。不咬一半，一半在口中，一半掉在缽中。不伸舌頭，長長地伸出舌頭舔舐嘴唇。窣堵波形（Stupa shape，佛塔的形狀），下面放置炒麵團，模彷彿塔的形狀，上面放置蘿蔔，做成相輪的形狀，這是地獄中的脯爛拏塔（Purana tower），因為他們調戲，導致世俗的譏嫌。舔手，手上殘留食物不應該用舌頭舔，手上有食物殘渣的水不應該甩到別人身上，專心吃飯，滋養身體，增長道業，不得觀看他人，產生嫌棄輕賤的心。 用臟手拿乾淨的水，是指手被食物沾染或被不乾淨的東西污染。凡是想要吃東西，都必須用泥土、澡豆等清洗乾淨手后，才能拿取食器、飲器以及凈水瓶。有些俗人從比丘（Bhiksu，佛教出家男眾）那裡乞討缽中的水，爲了吉祥，爲了去除疾病。當時鄔波難陀（Upananda，人名）用他吃過的缽中的水和殘飯混合在一起給他們，使他們產生嫌棄輕賤之心，因此聖制定了授予缽水的規矩，應該先三遍清洗乾淨。
【English Translation】 English version: Fearing that it might overflow. One should not call out from afar when food has not yet arrived, but accept it as it comes, without generating greedy thoughts. If one pre-declares what is needed in the bowl, it shows greed; when the bowl approaches the food, it is an ugly sight. Speaking of reverence, it means not talking too much, being the same as others. One should be mindful when forming the bolus, which means taking rice with the hand, neither too much nor too little, palatable and internal, not forming it to stick together, opening the mouth to wait for food, displaying a gluttonous appearance. One should not speak with food in the mouth, the same as the rules for laypeople. Soup and rice should not cover each other, because of the desire to seek more, increasing greed. One should generate thoughts of aversion to food and drink, which is what a renunciant should do, eating whatever is obtained, with the thought of few desires. Not snapping the tongue while eating, because the food provided by the donor is too sweet, so one deliberately snaps the tongue, pretending to be sour. Not [口((甫-、)/寸)]㗱 eating, because the food is indeed sour, so one [口((甫-、)/寸)]㗱 the lips, making a sound and pretending to be sweet. Speaking of breathing on food, because the food is too hot, one playfully pretends to be cold, breathing on it to make it cool. Blowing on food, because the food is too cold, one playfully pretends to be hot, blowing on it to make it warm. All of these are teasing the donor, leading to ridicule and fault. Not scattering food with the hand, which is not like a chicken scratching for food. Not biting in half, half in the mouth and half falling into the bowl. Not stretching out the tongue, stretching out the tongue to lick the lips. Stupa shape (Stupa shape, shape of a Buddhist pagoda), placing fried dough underneath, imitating the shape of a pagoda, placing radish on top, making the shape of a finial, this is the Purana tower (Purana tower) in hell, because of their teasing, leading to worldly criticism. Licking the hand, one should not lick the hand with the tongue if there is leftover food on the hand, one should not shake the water with food residue on the hand onto others, focusing the mind while eating, nourishing the body, increasing the path, one should not look at others, generating thoughts of disgust and contempt. Using dirty hands to take clean water, refers to hands being stained by food or contaminated by unclean things. Whenever one wants to eat, one must wash the hands cleanly with earth, soap beans, etc., before taking the eating utensils, drinking utensils, and clean water bottle. Some laypeople beg for water from the bowl of a Bhiksu (Bhiksu, Buddhist monk), for good luck, for removing illness. At that time, Upananda (Upananda, a name) mixed the water from his eaten bowl with leftover rice and gave it to them, causing them to generate disgust and contempt, therefore the Holy One established the rule of giving bowl water, one should first wash it cleanly three times.
缽已，盛滿清水誦聖伽他，可兩三遍方授與人。地上無替不應安缽者，若以樹葉等為替者無犯。不立洗缽者，恐墮破故，及危險等處皆恐損故。
聽法之人先應虔敬，若懷憍慢法水不停，是故恭勤方能受道，離憍傲相及諸兵刃方為說法，若有病者無犯。
若青草上好樹下，及花果樹人所停息者，不應大小便。若棘刺叢處者無犯。若大林中行枝葉交茂，應離人行處，若涉生草田間無空處，應持干葉布上便利。若無可得者無犯。應于寺東北角安置圊廁，其廁四邊應栽棘刺，大小行廁並須別作，各安門扇皆著傍扂，其便利處應在隱屏。凡欲入廁應脫上衣，在於上風凈處安置，向洗手處於磚版石上，先置灰土用為洗凈，其置土物長一肘、闊一磔手余，用灰及土列作兩行。行別七聚，更安一聚總十五聚，土須細末聚若半排，貯土之器應用木槽，預收備擬無令闕乏。將入廁時持土三塊，事訖可用余物隨時去穢。一用洗身，二塊遍洗左手。其籌片等不應棄于廁內，應穿小孔向外棄之。下濕之鄉別為洗處，水流外出不應停溢。若懸絕臨崖者隨事籌量。初入廁時作聲謦欬、或時蹋地、或復彈指，應掩門扇閉以傍扂。便轉既竟，左腋抱瓶右手開門，至洗凈處蹲在一邊土近右手，瓶安左髀左臂牢[(序-予+猒)/手]，或安三
叉木上。注水向身，然後右手撥取七土但洗左手，后之七土兩手俱洗。余有一土用洗君持，其水隨洗隨流勿令停住。次向余處別洗雙足，披衣持瓶，既到房已安置觸瓶，以干牛糞揩手，取凈瓶水如法再三洗漱，方名為凈，得作餘事。此由身子作斯洗凈，伏彼外道婆羅門故。世尊因此制諸苾芻，若不依行鹹得惡作。若小便時，但一土洗身一土洗身，如廣文說。撿挍寺人數觀廁處，見有不凈即應掃拭涂治、或水洗令凈。其小行處有不凈時，應用草揩或破布拭以水灌洗，有泥決通無令臭穢。若有病人不能起動者，應穿牀蓆作孔以破衣替，身恐生瘡損除棄不凈，應畜兩盆更互凈洗、或將油拭。大小行時不應披三衣，但著僧腳崎及裙，亦不應用好者，善須詳審勿衣觸地。若苾芻大小行訖，乃至未將凈水漱口，不受他禮亦不禮他，不坐床座及啖飲食，違者皆得惡作。若飲藥湯無水可求者無犯。若服瀉藥若患苦痢，乃至未止不應數洗，須將籌等權時且用。若瀉痢竟依法而洗。鞋履玷汙即應洗除。病人坐處及洗凈處勿令勞倦。若便利未至不應預去，時至不應久留。若泄下氣勿使作聲。旋溺事了，不應久住其處。于廁屋內若上座前、若在凈地，及對食者皆不洟唾。凡洟唾時勿作大聲，亦不應數。若多唾者應向屏處，若有病緣聽安承器、若
【現代漢語翻譯】 現代漢語譯本 在樹杈上（叉木上）放置水瓶，然後用水沖洗身體，接著用右手取七塊泥土只洗左手，再用另外七塊泥土兩手一起洗。剩餘的一塊泥土用來洗凈君持（指男根），洗滌的水要隨著洗滌隨之流走，不要讓它停留在那裡。接下來到別的地方另外清洗雙腳，披上袈裟，拿著水瓶。到達房間后，安置好觸瓶（可能是某種容器），用乾燥的牛糞擦手，取乾淨瓶中的水如法地再三洗漱，這樣才算乾淨，才能做其他的事情。這樣做是爲了通過身體的洗凈，降伏那些外道婆羅門。世尊因此制定了規定，所有的比丘如果不按照這些去做，都會犯惡作罪。如果小便時，只用一塊泥土洗身體，如廣文（可能是某種經文）所說。檢查寺院的人數，觀察廁所的情況，看到有不乾淨的地方就應該打掃擦拭，塗抹修繕，或者用水沖洗乾淨。小便的地方有不乾淨時，應該用草或破布擦拭，用水沖洗，疏通泥土，不要讓它發出臭味。如果有病人不能起身活動，應該在牀蓆上開孔，用破衣服代替，身體恐怕生瘡，要清除不乾淨的東西，應該準備兩個盆子，交替清洗，或者用油擦拭。大小便時不應該披著三衣（僧侶的袈裟），只穿僧腳崎（一種褲子）和裙子，也不應該用好的，要仔細考慮，不要讓衣服接觸地面。如果比丘大小便完畢，乃至沒有用乾淨的水漱口，不接受別人的禮拜，也不禮拜別人，不坐床座，也不吃東西，違背這些都會犯惡作罪。如果喝藥湯沒有水可以求取，則不算犯戒。如果服用瀉藥或者患有嚴重的痢疾，乃至沒有停止，不應該頻繁洗滌，需要用籌（一種計數工具）等暫時使用。如果瀉痢停止，就依法洗滌。鞋子沾染污垢就應該洗掉。病人坐的地方和洗凈的地方不要讓他感到勞累。如果大小便的慾望還沒有來，不應該提前去，時間到了不應該久留。如果放屁，不要發出聲音。大小便完畢，不應該在那個地方久留。在廁所內，在上座（資歷高的僧侶）面前，在乾淨的地方，以及面對吃飯的人，都不應該吐痰。凡是吐痰的時候不要發出大的聲音，也不應該頻繁吐痰。如果痰多，應該面向屏風處，如果有病的原因，可以允許使用痰盂。
【English Translation】 English version Place the water bottle on a forked branch (Xamu Shang). Pour water onto the body, then use the right hand to take seven lumps of earth to wash only the left hand, and then use another seven lumps of earth to wash both hands together. The remaining one lump of earth is used to wash the Jun Chi (referring to the male organ), and the washing water should flow away with the washing, do not let it stay there. Next, go to another place to wash both feet separately, put on the Kasaya (monk's robe), and hold the water bottle. After arriving at the room, place the Chu Ping (possibly a type of container) properly, wipe your hands with dry cow dung, and take clean water from the bottle to rinse your mouth three times according to the Dharma, only then is it considered clean, and only then can you do other things. Doing this is to subdue those heretical Brahmanas through the cleansing of the body. Therefore, the World Honored One has established a rule that all Bhikshus who do not follow these practices will commit the offense of Dukata (wrongdoing). If urinating, use only one lump of earth to wash the body, as stated in Guang Wen (possibly a type of scripture). Inspect the number of people in the monastery, observe the condition of the toilets, and if you see any unclean places, you should sweep and wipe them, plaster and repair them, or wash them clean with water. When the place for urination is unclean, you should wipe it with grass or torn cloth, wash it with water, and dredge the mud to prevent it from smelling bad. If there is a patient who cannot get up and move, you should make a hole in the bed mat, replace it with torn clothes, and if the body is likely to develop sores, you should remove unclean things, and you should prepare two basins to wash alternately, or wipe with oil. When defecating or urinating, you should not wear the three robes (the monk's Kasaya), only wear the Seng Jiao Qi (a type of pants) and skirt, and you should not use good ones, you must consider carefully, and do not let the clothes touch the ground. If a Bhikshu has finished defecating or urinating, and has not yet rinsed his mouth with clean water, he should not accept the worship of others, nor should he worship others, he should not sit on the bed or eat food, and violating these will commit the offense of Dukata. If drinking medicinal soup and there is no water to seek, then it is not considered a violation. If taking laxatives or suffering from severe dysentery, and it has not stopped, you should not wash frequently, you need to use counting sticks etc. temporarily. If the diarrhea stops, then wash according to the Dharma. Shoes that are stained should be washed off. Do not let the place where the patient sits and the place where he washes feel tired. If the desire to defecate or urinate has not yet come, you should not go in advance, and when the time comes, you should not stay for a long time. If you fart, do not make a sound. After finishing defecating or urinating, you should not stay in that place for a long time. In the toilet, in front of the Upadhyaya (senior monk), in a clean place, and in front of people eating, you should not spit. Whenever you spit, do not make a loud noise, and you should not spit frequently. If there is a lot of phlegm, you should face the screen, and if there is a reason for illness, you may use a spittoon.
沙、若石、及草土等，安在器中勿使濽溢，應數洗之無令臭氣。不得水中者，若水闊應于木上，若無可得同上草田。不上過人樹者，恐日時過望取食人，若有虎豹聽上高樹，但有難緣並皆無犯。
此眾學法總為八例：一、著衣服事；二、入村事；三、坐起事；四、食啖事；五、護缽事；六、說法事；七、便利事；八、觀望事。余如廣文。
七滅諍法
攝頌曰：
現前並憶念， 不癡與求罪， 多人語自言， 草掩除眾諍。
應與現前毗柰耶， 當與現前毗柰耶。 應與憶念毗柰耶， 當與憶念毗柰耶。 應與不癡毗柰耶， 當與不癡毗柰耶。 應與求罪自性毗柰耶， 當與求罪自性毗柰耶。 應與多人語毗柰耶， 當與多人語毗柰耶。 應與自言毗柰耶， 當與自言毗柰耶。 應與草掩毗柰耶， 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。此等皆由他詰問事，不忍他詰譏嫌煩惱，制斯學處。
七滅諍法者，於四諍事七法能除，是故名此為七滅諍法。何謂四諍？一、評論諍；二、非言諍；三、犯罪諍；四、作事諍。言評論諍者，如有諍云：「凡說法時獲利養者，此物合入說法之人。」有云：「不合。」由此為緣
【現代漢語翻譯】 現代漢語譯本：沙子、石頭和草土等，安置在容器中不要使其溢出，應該經常清洗，不要使其產生臭氣。如果無法在水中安置（容器），如果水面寬闊，應該安置在木頭上，如果沒有木頭，可以安置在草地或田地上。不要安置在高於人身的樹上，恐怕時間久了，希望取食的人會攀爬。如果有虎豹，可以安置在高樹上，但只要是難以攀緣的地方，都可以避免觸犯（戒律）。
這些眾學之法總共有八個方面：一、穿衣服的事；二、進入村莊的事；三、坐起的事；四、飲食的事；五、保護缽的事；六、說法的事；七、便利（大小便）的事；八、觀望的事。其餘的可以參考廣文（詳細的律典）。
七滅諍法
攝頌說：
現前並憶念，不癡與求罪， 多人語自言，草掩除眾諍。
應給予現前毗柰耶（Vinaya，戒律），當給予現前毗柰耶（Vinaya，戒律）。 應給予憶念毗柰耶（Vinaya，戒律），當給予憶念毗柰耶（Vinaya，戒律）。 應給予不癡毗柰耶（Vinaya，戒律），當給予不癡毗柰耶（Vinaya，戒律）。 應給予求罪自性毗柰耶（Vinaya，戒律），當給予求罪自性毗柰耶（Vinaya，戒律）。 應給予多人語毗柰耶（Vinaya，戒律），當給予多人語毗柰耶（Vinaya，戒律）。 應給予自言毗柰耶（Vinaya，戒律），當給予自言毗柰耶（Vinaya，戒律）。 應給予草掩毗柰耶（Vinaya，戒律），當給予草掩毗柰耶（Vinaya，戒律）。
如果發生爭端，應當用七種方法順從大師（佛陀）的教導，如法如律地消除它。這些都是因為他人詰問，不能忍受他人的詰問、譏諷和嫌棄帶來的煩惱，才制定這些學處。
七滅諍法，對於四種爭端，這七種方法能夠消除，所以稱之為七滅諍法。什麼是四種爭端？一、評論諍；二、非言諍；三、犯罪諍；四、作事諍。所謂評論諍，例如有爭論說：『凡是說法時獲得的利養，這些東西應該歸於說法的人。』有人說：『不應該。』由此為緣。
【English Translation】 English version: Sand, stones, and grass soil, etc., should be placed in a container, making sure they do not overflow. They should be washed frequently to prevent foul odors. If it is not possible to place the container in water, and the water surface is wide, it should be placed on wood. If there is no wood available, it can be placed on grass or farmland. It should not be placed on trees taller than a person, for fear that people seeking food might climb them over time. If there are tigers or leopards, it can be placed on a tall tree, but any place that is difficult to climb is acceptable to avoid violating the precepts.
These rules of learning for the Sangha (community) are generally in eight categories: 1. Matters concerning clothing; 2. Matters concerning entering villages; 3. Matters concerning sitting and standing; 4. Matters concerning eating and drinking; 5. Matters concerning protecting the alms bowl; 6. Matters concerning teaching the Dharma; 7. Matters concerning elimination (urination and defecation); 8. Matters concerning observation. For more details, refer to the extensive Vinaya (detailed monastic code).
The Seven Methods for Settling Disputes
The summary verse says:
'Presence and recollection, non-delusion and confession of offense,' 'Majority vote, self-declaration, grass covering eliminate all disputes.'
One should give the 'Present Vinaya' (Vinaya, monastic code), one should give the 'Present Vinaya' (Vinaya, monastic code). One should give the 'Recollection Vinaya' (Vinaya, monastic code), one should give the 'Recollection Vinaya' (Vinaya, monastic code). One should give the 'Non-delusion Vinaya' (Vinaya, monastic code), one should give the 'Non-delusion Vinaya' (Vinaya, monastic code). One should give the 'Confession of Offense by Nature Vinaya' (Vinaya, monastic code), one should give the 'Confession of Offense by Nature Vinaya' (Vinaya, monastic code). One should give the 'Majority Vote Vinaya' (Vinaya, monastic code), one should give the 'Majority Vote Vinaya' (Vinaya, monastic code). One should give the 'Self-Declaration Vinaya' (Vinaya, monastic code), one should give the 'Self-Declaration Vinaya' (Vinaya, monastic code). One should give the 'Grass Covering Vinaya' (Vinaya, monastic code), one should give the 'Grass Covering Vinaya' (Vinaya, monastic code).
If disputes arise, they should be resolved according to the seven methods, following the teachings of the Master (Buddha), in accordance with the Dharma and the Vinaya. These rules were established because of others' questioning, and the inability to tolerate the vexation caused by others' questioning, criticism, and disdain.
The Seven Methods for Settling Disputes are so named because these seven methods can resolve the four types of disputes. What are the four types of disputes? 1. Disputes about comments; 2. Disputes about non-verbal actions; 3. Disputes about offenses; 4. Disputes about actions. A dispute about comments, for example, is when there is a disagreement, such as: 'Whatever benefits are gained during the teaching of the Dharma, these things should belong to the person who taught the Dharma.' Someone says: 'They should not.' This is the cause.
，遂致紛競。因評論事而起諍故，名評論諍。此之諍論局在僧眾、或望別人諍根有六，若緣差別乃有十四。何謂為六？一、忿恨；二、覆惱；三、嫉慳；四、諂誑；五、無慚愧；六、惡欲邪見。何謂十四事？一、法；二、非法；三、調伏；四、非調伏；五、有犯；六、無犯；七、重；八、輕；九、有餘；十、無餘；十一、責心罪；十二、惡作罪；十三、惡說罪；十四、越法罪。下三對人說。又有三種：謂善、不善、無記，亦是諍根。問曰：「凡是評論即是諍耶？」應作四句。第一句是評論而非諍，謂但有評論不入諍門。第二句是諍非評論，謂餘三諍。第三句前二合。第四句謂除前相余之三諍。各為四句，準此應說。言非言諍者，若前人是善不應詰責而詰責者，名非言諍。非者，是鄙惡義，謂以鄙惡之法而責詰他，如世人云：「此非是人。」意欲說其是鄙惡人。如以非法詰實力子而興于諍，此即是根，余如上說。犯罪諍者，謂五部罪，由諍此罪而起于諍，此即是根。從身語心有犯，唯身如苾芻，與未具人同室宿，未出作已出想。若臥睡已，女人後至或睡不覺，他置高床、或他然燈燭等有犯。唯語謂無故心過五六語，為女人說法有犯。唯心謂長凈時有心覆罪有犯。身心俱如殺生、飲酒有犯。語心俱如為女說法，故心過五六
【現代漢語翻譯】 現代漢語譯本：於是導致紛爭競鬥。因為評論事情而引發爭端，所以叫做評論諍。這種爭論侷限在僧眾之間，或者希望與別人爭論的根源有六種，如果從差別上來說，則有十四種。什麼是六種呢？第一是忿恨；第二是覆惱（隱藏惱怒）；第三是嫉慳（嫉妒吝嗇）；第四是諂誑（諂媚欺騙）；第五是無慚愧（沒有羞恥心和慚愧心）；第六是惡欲邪見（邪惡的慾望和不正的見解）。 什麼是十四件事呢？第一是法（Dharma，佛法）；第二是非法（Adharma，不符合佛法的）；第三是調伏（Vinaya，戒律）；第四是非調伏（不符合戒律的）；第五是有犯（有違犯戒律的行為）；第六是無犯（沒有違犯戒律的行為）；第七是重（嚴重的罪行）；第八是輕（輕微的罪行）；第九是有餘（還有剩餘的，指煩惱未斷盡）；第十是無餘（沒有剩餘的，指煩惱已斷盡）；第十一是責心罪（因責備他人而產生的罪過）；第十二是惡作罪（做了不該做的事而產生的罪過）；第十三是惡說罪（說了不該說的話而產生的罪過）；第十四是越法罪（違越佛法的罪過）。下面三對是針對人說的。 又有三種：即善、不善、無記（既非善也非惡），這也是爭論的根源。問：『凡是評論就是爭論嗎？』應該作四句回答。第一句是評論但不是爭論，即只有評論而沒有進入爭論的範疇。第二句是爭論但不是評論，即其餘三種爭論。第三句是前兩種情況的結合。第四句是除了前面所說的之外的其餘三種爭論。每一種都可以分為四句，依此應該說明。 言非言諍，如果前人是善的，不應該詰責而詰責，這叫做非言諍。『非』，是鄙惡的意思，即用鄙惡的方法來責備他人，就像世人說：『此非是人。』意思是說他是鄙惡的人。如果用非法來詰責誠實的人而引發爭論，這就是爭論的根源，其餘的如上面所說。 犯罪諍，是指五部罪（五種不同類別的罪行），因為爭論這些罪行而引發爭論，這就是爭論的根源。從身語心有犯，只有身犯，比如比丘（Bhikkhu，男性出家人）與未受具足戒的人同室而宿，沒有出作（離開）卻以為已經出作。如果已經臥睡，女人後來到或者睡著了沒有察覺，他人放置高床、或者他人點燃燈燭等，這都是有犯。只有語犯，是指無緣無故地說了超過五六句不好的話，為女人說法也是有犯。只有心犯，是指在長凈（Uposatha，布薩）時，有心隱瞞罪過，這也是有犯。身心都犯，比如殺生、飲酒等。語心都犯，比如為女人說法，故意說了超過五六句。
【English Translation】 English version: Consequently, it leads to disputes and contentions. Because disputes arise from commenting on matters, it is called 'commentary dispute'. This kind of dispute is limited to the Sangha (monastic community), or the root of contention with others has six aspects, and if differentiated, there are fourteen. What are the six? First, resentment; second, concealed vexation; third, jealousy and stinginess; fourth, flattery and deceit; fifth, lack of shame and remorse; sixth, evil desires and wrong views. What are the fourteen matters? First, Dharma (teachings of the Buddha); second, Adharma (that which is not in accordance with the Dharma); third, Vinaya (monastic discipline); fourth, non-Vinaya (that which is not in accordance with the monastic discipline); fifth, offense (violation of precepts); sixth, non-offense (no violation of precepts); seventh, serious (grave offense); eighth, light (minor offense); ninth, with remainder (remaining afflictions); tenth, without remainder (no remaining afflictions); eleventh, offense of blaming mind (offense arising from blaming others); twelfth, offense of wrong-doing (offense arising from doing what should not be done); thirteenth, offense of wrong-speaking (offense arising from saying what should not be said); fourteenth, offense of transgressing the law (offense arising from transgressing the Dharma). The following three pairs are spoken in relation to people. There are also three types: namely, good, non-good, and neutral (neither good nor bad), which are also roots of contention. Question: 'Is all commentary contention?' It should be answered in four statements. The first statement is commentary but not contention, meaning there is only commentary and it does not enter the realm of contention. The second statement is contention but not commentary, meaning the other three types of contention. The third statement is a combination of the first two. The fourth statement refers to the remaining three types of contention besides the aforementioned. Each can be divided into four statements, and one should explain accordingly. Regarding 'speech and non-speech contention', if the person is good and should not be reproached but is reproached, this is called 'non-speech contention'. 'Non' means despicable, meaning using despicable methods to reproach others, like people say, 'This is not a person.' Meaning to say they are a despicable person. If one uses non-Dharma to reproach an honest person and stirs up contention, this is the root, and the rest is as mentioned above. Regarding 'offense contention', it refers to the five categories of offenses, and contention arises from disputing these offenses, which is the root of contention. Offenses arise from body, speech, and mind. An offense of the body alone, such as a Bhikkhu (Buddhist monk) sleeping in the same room with someone who has not received full ordination, without having left (the room) but thinking they have left. If they are already asleep, and a woman arrives later or they are asleep and unaware, and someone else places a high bed or lights a lamp, etc., these are offenses. An offense of speech alone refers to speaking more than five or six unnecessary words without reason, and teaching the Dharma to a woman is also an offense. An offense of mind alone refers to intentionally concealing an offense during Uposatha (observance day), which is also an offense. Offenses of both body and mind include killing and drinking alcohol. Offenses of both speech and mind include teaching the Dharma to a woman, intentionally speaking more than five or six words.
語有犯。身語心俱，謂殺生、飲酒、發言稱歎，是謂三業犯罪差別。作事諍者，由作單白等羯磨之事而為諍根，于所作事諍得生故。
已明四諍。七滅云何？今於此中略言其要。初評論諍以二法滅，謂現前及多人語。次非言諍以三法滅，謂現前、憶念、不癡。次犯罪諍以四法滅，謂現前、自言、求罪自性、如草相掩。次作事諍，和合僧伽當爲除殄。言現前者，有其二種，謂人、法現前。人是能殄諍。人及所為者。法，謂如法如律為其除諍。言多人語者，若諍難殄，應可行籌。據籌多者而除其諍。有四種：行籌、覆蓋、顯露、耳語，一切僧伽。言憶念者，如實力子，被他苾芻非法詰時心生愧恥，眾應與作白四羯磨，憶念之法彰其無犯。言不癡者，如西羯多苾芻，瘨狂之時造眾過惡，后被他詰，眾應與作不癡羯磨。言自言者，如有苾芻既犯罪已，或詰不詰、或令憶不憶，詣苾芻前如法說罪。言求罪自性者，謂在眾中初言無犯生輕慢心，後言有犯等，應與羯磨為治罰法，求罪自性。言如草相掩者，兩朋斗諍不和合時，二朋之中有尊宿者，各于自朋以理告示，於他黨處共作懺摩。其所犯罪咸皆說悔，息高慢心求共和合，如是展轉更相愧謝。如草相掩有三種人：一、舉事人；二、被舉人；三、處中人。此三各有十六法，及
【現代漢語翻譯】 現代漢語譯本：如果語言上有過失，或者身、語、心三方面都有過失，比如殺生、飲酒、用言語稱讚不該稱讚的事物，這就是所謂的『三業』（身、語、意）的犯罪差別。如果因為做事而產生爭端，這是因為做了單白羯磨（一種僧團儀式）等事情，而這些事情成爲了爭端的根源，因為在所做的事情上產生了爭端。
上面已經說明了四種爭端。那麼，『七滅諍法』（平息爭端的七種方法）是什麼呢？現在在這裡簡要地說一下其中的要點。首先，對於『評論諍』（關於戒律或觀點的爭論），可以用兩種方法來平息：『現前』（當面解決）和『多人語』（多數人的意見）。其次，對於『非言諍』（非語言行為引起的爭端），可以用三種方法來平息：『現前』、『憶念』（回憶）和『不癡』（不糊塗）。再次，對於『犯罪諍』（因違反戒律引起的爭端），可以用四種方法來平息：『現前』、『自言』（坦白）、『求罪自性』（追究犯罪的本質）和『如草相掩』（像用草覆蓋一樣掩蓋過去）。最後，對於『作事諍』（因僧團事務引起的爭端），應該由和合的僧伽（僧團）來消除。
『現前』有兩種，即『人現前』和『法現前』。『人現前』是指能夠平息爭端的人，包括當事人和所涉及的人。『法現前』是指依據佛法和戒律來平息爭端。『多人語』是指如果爭端難以平息，就應該進行『行籌』（投票）。根據籌碼多的一方來消除爭端。『行籌』有四種方式：行籌、覆蓋、顯露、耳語，適用於整個僧伽。『憶念』是指，比如像實力子（人名）這樣的比丘，被其他比丘非法指責時心生愧疚，僧團應該為他舉行白四羯磨（一種僧團儀式），用『憶念』的方法來證明他沒有犯錯。『不癡』是指，比如像西羯多（人名）這樣的比丘，在癲狂的時候做了很多錯事，後來被他人指責，僧團應該為他舉行『不癡羯磨』（證明其不糊塗的儀式）。『自言』是指，如果有比丘已經犯了罪，無論是否被指責、是否被要求回憶，都應該到其他比丘面前如法地坦白罪行。『求罪自性』是指，在僧團中，最初說沒有犯錯，產生了輕慢之心，後來又說犯了錯等等，應該舉行羯磨來作為懲罰的方法，追究犯罪的本質。『如草相掩』是指，兩派爭鬥不和解的時候，兩派之中有德高望重的人，各自用道理來告知自己的一方，然後在對方那裡共同懺悔。他們所犯的罪都說出來懺悔，消除高慢之心，尋求共同和解，像這樣輾轉互相愧疚道歉。『如草相掩』涉及三種人：一、舉事人（發起指責的人）；二、被舉人（被指責的人）；三、處中人（中間調解的人）。這三種人各自有十六種法，以及……
【English Translation】 English version: If there is an offense in speech, or if there are offenses in body, speech, and mind together, such as killing, drinking alcohol, and praising what should not be praised, these are called the differences in offenses of the 'three karmas' (body, speech, and mind). If disputes arise from actions, it is because actions such as performing single-motion karmas (a type of monastic ritual) become the root of the dispute, because disputes arise from the actions performed.
The four disputes have been explained above. What are the 'seven methods of settling disputes'? Now, I will briefly mention the key points here. First, for 'disputes about judgments' (disputes about precepts or views), they can be settled by two methods: 'presence' (resolving face-to-face) and 'the speech of many' (the opinion of the majority). Second, for 'disputes about non-verbal actions' (disputes arising from non-verbal behavior), they can be settled by three methods: 'presence,' 'recollection,' and 'non-delusion.' Third, for 'disputes about offenses' (disputes arising from violations of precepts), they can be settled by four methods: 'presence,' 'self-declaration,' 'seeking the nature of the offense,' and 'covering like grass' (covering up the past as if with grass). Finally, for 'disputes about actions' (disputes arising from monastic affairs), they should be eliminated by the harmonious Sangha (monastic community).
'Presence' has two types: 'presence of person' and 'presence of Dharma.' 'Presence of person' refers to the person who can settle the dispute, including the parties involved and those affected. 'Presence of Dharma' refers to settling the dispute according to the Buddha's teachings and precepts. 'The speech of many' means that if the dispute is difficult to settle, 'drawing lots' (voting) should be conducted. The dispute should be resolved according to the side with the most lots. There are four ways of 'drawing lots': drawing lots, covering, revealing, and whispering, applicable to the entire Sangha. 'Recollection' refers to, for example, a Bhikshu (monk) like Saktiputra (name), who feels ashamed when he is illegally accused by other Bhikshus, the Sangha should perform a white four-motion karma (a type of monastic ritual) for him, using the method of 'recollection' to prove that he has not committed any offense. 'Non-delusion' refers to, for example, a Bhikshu like Siccata (name), who committed many wrongdoings when he was insane, and was later accused by others, the Sangha should perform a 'non-delusion karma' (a ritual to prove that he is not deluded) for him. 'Self-declaration' refers to, if a Bhikshu has already committed an offense, whether or not he has been accused, whether or not he has been asked to recall, he should go before other Bhikshus and confess his offense according to the Dharma. 'Seeking the nature of the offense' refers to, in the Sangha, initially saying that there was no offense, giving rise to a sense of arrogance, and later saying that there was an offense, etc., a karma should be performed as a method of punishment, pursuing the nature of the offense. 'Covering like grass' refers to, when two factions are fighting and not reconciling, there are venerable elders in both factions, each using reason to inform their own faction, and then jointly confessing to the other party. They confess all the offenses they have committed, eliminate arrogance, and seek common reconciliation, apologizing to each other in this way. 'Covering like grass' involves three types of people: 1. The accuser; 2. The accused; 3. The mediator. Each of these three types of people has sixteen dharmas, and...
處中人八法。五法簡與重簡，令就有德付使往還。殄諍法等，具如廣文。前云因論說法誦經之時，所獲施物誰當合得共生諍競者，佛言：「但說法人下至說一頌，所得利養法師合受，勿致疑惑。」
複次既識于諍及除滅事苾芻，要行伏煩惱法，依阿笈摩教當略言之。此別解脫經統明首末，體義大綱要有十事，謂止息、忍證、依仗僧伽、凈信女人、資生受用、苾芻、苾芻尼俗人之事、取食、受請、威儀軌範、共相詰事。若苾芻依此十事修行之時，由二種煩惱而生其犯：一、遠；二、近。遠者，謂由忘失正念，追尋昔事而起煩惱作其罪業。近者，謂煩惱心忽然自起，于現前事作其罪業。時彼苾芻知其因已，應當遠離如避火坑，順理作意令因不起。若彼煩惱以自心力不能除者，應就尊宿及閑三藏有德行人請對治法，作意除遣。仍不除者，當於晝夜讀誦聞思簡擇其義，於三寶所及師長處，至誠供養忘自劬勞、或向他方或減食等，令彼煩惱不復現行。仍不除者，當往尸林獨居蘭若修不凈觀、為四念住無常等想。仍不除者，應生慚恥作如是念：「我所為非，戒不清凈，不能一一如法護持，而復受他四事供養。諸佛世尊及得天眼諸同梵行，並天神等悉遙見我知我破戒。為此不應起煩惱心造諸惡業，當自克責如救頭然，于清凈境
【現代漢語翻譯】 現代漢語譯本：
處中人的八種方法。五種方法是簡化和重視簡化，讓有德行的人負責往來傳達。關於消除爭端的法則等等，都詳細記載在《廣文》中。前面說到因為討論說法和誦經的時候，所獲得的施捨財物，誰應當共同獲得而產生爭執，佛說：『只要是說法的人，哪怕只是說了一句偈頌，所得到的利益供養，都應該由法師接受，不要產生疑惑。』 再次，既然認識到爭端以及消除爭端的事情，比丘（Bhikkhu，佛教出家男眾）要修行降伏煩惱的方法，依據《阿笈摩》（Āgama，佛教經典）的教導，可以簡略地說一下。這部《別解脫經》（Prātimokṣa，戒經）統攝了首尾，其體義大綱要有十件事，包括止息、忍證、依靠僧伽（Saṃgha，佛教僧團）、對凈信女人的態度、生活資具的受用、比丘、比丘尼（Bhikkhuni，佛教出家女眾）和在家人的事務、取食、接受邀請、威儀規範、共同詰問事情。如果比丘依據這十件事修行的時候，會因為兩種煩惱而產生違犯：一、遠的；二、近的。遠的，是指因為忘失正念，追尋過去的事情而生起煩惱，造作罪業。近的，是指煩惱心忽然自己生起，對於眼前的事情造作罪業。這時，那個比丘知道原因之後，應當遠離，就像躲避火坑一樣，順應道理進行思考，讓煩惱的因不起作用。如果那個煩惱憑藉自己的心力不能去除，應該向德高望重的長老以及精通三藏（Tripiṭaka，佛教經典總稱）的有德行的人請教對治的方法，用心去除。如果仍然不能去除，應當在白天和夜晚讀誦、聽聞、思考、選擇其中的意義，對於三寶（Triratna，佛、法、僧）以及師長，至誠供養，忘記自己的辛勞，或者前往其他地方，或者減少飲食等等，讓那個煩惱不再出現。如果仍然不能去除，應當前往尸陀林（Śivavana，墓地）獨自居住在蘭若（Araṇya，寂靜處），修習不凈觀，思維四念住（Smṛtyupasthāna，四種禪修方法）、無常等等。如果仍然不能去除，應該生起慚愧之心，這樣想：『我所做的不對，戒律不清凈，不能一一如法地守護，卻接受他人的四事供養。諸佛世尊（Buddha，覺悟者）以及得到天眼的各位同修，還有天神等等，都遙遠地看見我，知道我破戒。因此不應該生起煩惱心，造作各種惡業，應當自我剋制，就像撲滅頭上的火一樣，在清凈的境界』
【English Translation】 English version:
The eight methods for dealing with people in the middle ground. Five of these methods involve simplification and emphasizing simplification, entrusting virtuous individuals to handle communication back and forth. The methods for eliminating disputes, etc., are detailed in the Guang Wen (Extensive Texts). Previously, it was mentioned that when disputes arise over who should jointly receive offerings obtained during discussions of the Dharma and recitation of scriptures, the Buddha said: 'Whoever preaches the Dharma, even if it's just a single verse, the benefits and offerings received should be accepted by the Dharma teacher without any doubt.' Furthermore, having recognized disputes and the means to eliminate them, a Bhikkhu (Buddhist monk) must practice methods to subdue afflictions. According to the teachings of the Āgama (Buddhist scriptures), it can be briefly stated as follows: This Prātimokṣa (code of monastic discipline) comprehensively covers the beginning and the end. The essential principles of its meaning consist of ten matters, namely: cessation, forbearance and realization, reliance on the Saṃgha (Buddhist monastic community), attitude towards women of pure faith, the use of necessities for life, matters concerning Bhikkhus, Bhikkhunis (Buddhist nuns), and laypeople, taking food, accepting invitations, rules of conduct, and mutual questioning of matters. If a Bhikkhu practices according to these ten matters, he may commit offenses due to two types of afflictions: one, distant; two, near. Distant afflictions arise from forgetting mindfulness and pursuing past events, leading to the creation of negative karma. Near afflictions arise spontaneously from the mind, leading to the creation of negative karma in present circumstances. When the Bhikkhu recognizes the cause, he should distance himself from it as if avoiding a pit of fire, directing his mind in accordance with reason to prevent the cause from arising. If the Bhikkhu cannot eliminate the affliction through his own mental strength, he should seek guidance from respected elders and virtuous practitioners who are well-versed in the Tripiṭaka (the three baskets of Buddhist scriptures) for methods to counteract it, and diligently work to eliminate it. If it still cannot be eliminated, he should recite, listen to, contemplate, and discern the meaning day and night, sincerely making offerings to the Triratna (the Three Jewels: Buddha, Dharma, Saṃgha) and teachers, forgetting his own hardships, or going to other places, or reducing his food intake, etc., to prevent the affliction from recurring. If it still cannot be eliminated, he should go to a Śivavana (cremation ground) and dwell alone in an Araṇya (secluded place), practicing the contemplation of impurity, contemplating the four Smṛtyupasthānas (foundations of mindfulness), impermanence, etc. If it still cannot be eliminated, he should feel ashamed and think: 'What I am doing is wrong, my precepts are not pure, I cannot uphold them one by one according to the Dharma, yet I receive the four requisites from others. All the Buddhas (enlightened ones) and fellow practitioners who have attained the divine eye, as well as the gods, all see me from afar and know that I have broken my precepts. Therefore, I should not give rise to afflicted thoughts and create evil karma, but should restrain myself as if putting out a fire on my head, in a pure state.'
說除所犯勿致後悔。」如上所說不能依行，及受信心所有衣食，皆得惡作罪。若作如斯對治行時，性多煩惱未能殄息，仍起染心，雖受信施亦無有犯。當自審察，雖作種種折伏方便，然煩惱心不能除者，即應舍戒歸俗而為白衣，勿令有罪受他信施，此諸惡業定感當來惡異熟果，如增三經廣說其事。上明四諍及七滅事了。
次明略教。
問：「於此廣說毗柰耶中、或時有事非佛所遮亦非開許，苾芻於此當云何行？」答：「若有此事應觀略教。如律雜事中說，佛告諸苾芻：『或時有事，我從先來非遮非許者，然於此事若違不清凈順清凈者，此即是凈，應可行之。若違清凈順不凈者，此是不凈，即不應行。』制此略教有其二意：一、為遮外道云釋迦子非一切智故；二、令未來諸弟子眾得安樂住故。」總結如文。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，應勤光顯大師教法，令安樂住勿為放逸。」
言所說者，謂是文句所攝，是義有餘，謂十七跋窣睹等所說學法咸應修習。法之隨法者，法謂涅槃清凈無累，隨法即是八聖道等，能隨順彼圓寂之處，是故名隨。余文勸學可知。
七佛略教法
毗缽尸佛出現
【現代漢語翻譯】 現代漢語譯本：說做了錯事不要後悔。如果像上面所說的不能照著做，以及接受了信徒供養的衣食，都會犯下惡作罪（Dukkata，輕罪）。如果進行這樣的對治行為時，因為習性難改煩惱不能止息，仍然生起染污之心，即使接受了信徒的供養也沒有罪過。應當自我審察，雖然做了種種折伏煩惱的方法，然而煩惱心仍然不能去除，就應該舍戒還俗成為在家居士，不要有罪過地接受他人的供養，這些惡業必定會感得未來的惡果，就像《增三經》中詳細敘述的那樣。以上說明了四諍（four disputes）和七滅諍事（seven ways to settle disputes）。 接下來闡明略教。 問：『在這廣博的毗柰耶（Vinaya，戒律）中，有時會遇到佛陀既沒有禁止也沒有允許的事情，比丘（bhikkhu，佛教僧侶）在這種情況下應該怎麼做？』答：『如果遇到這種情況，應該參考略教。』就像《律雜事》中說的那樣，佛告訴各位比丘：『有時會遇到一些事情，我過去既沒有禁止也沒有允許，然而對於這些事情，如果違背不清凈而順應清凈，這就是清凈的，應該去做。如果違背清凈而順應不清凈，這就是不清凈的，就不應該做。』制定這個略教有兩個用意：一是爲了遮止外道說釋迦牟尼的弟子不是一切智者；二是讓未來的弟子們能夠安樂地居住。 總結就像經文所說的那樣。這是如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，完全覺悟的佛）的戒經中所說和所包含的內容，如果還有其他與此相應的法或隨法，都應當修學。 『你們大家聚集在一起，歡喜和合沒有爭執，一心一意就像水乳交融一樣，應該努力弘揚大師的教法，讓大家安樂地居住，不要放逸。』 所說的內容，指的是經文所包含的，而意義還有剩餘，指的是十七事（seventeen matters）跋窣睹（vastu，事物）等所說的學法都應該修習。法之隨法，法指的是涅槃（Nirvana，寂滅）清凈沒有煩惱，隨法就是八聖道（Eightfold Noble Path）等，能夠隨順到達圓寂之處，所以叫做隨法。其餘的經文勸勉學習，可以理解。 七佛略教法 毗缽尸佛（Vipassi Buddha）出現
【English Translation】 English version: 'Say that you should not regret what you have done wrong.' If one cannot act according to what is said above, and receives the clothing and food offered in faith, one will commit a Dukkata (misdeed) offense. If one performs such remedial actions, but the afflictions are too numerous to be extinguished, and defiled thoughts still arise, there is no offense even if one receives offerings. One should examine oneself, and although one has made various efforts to subdue the afflictions, if the mind of affliction cannot be removed, one should renounce the precepts and return to lay life, and not receive offerings from others with sin. These evil deeds will surely bring about evil consequences in the future, as the Zeng San Jing (Increased by Three Sutra) extensively describes. The above clarifies the four disputes (four disputes) and the seven ways to settle disputes (seven ways to settle disputes). Next, the concise teachings are explained. Question: 'In this extensive Vinaya (Vinaya, monastic rules), sometimes there are matters that the Buddha has neither prohibited nor permitted. How should a bhikkhu (bhikkhu, Buddhist monk) act in this situation?' Answer: 'If there is such a matter, one should refer to the concise teachings.' As it is said in the Lü Za Shi (Miscellaneous Matters of the Vinaya), the Buddha told the bhikkhus: 'Sometimes there are matters that I have neither prohibited nor permitted in the past. However, regarding these matters, if violating what is impure leads to purity, then this is pure and should be done. If violating what is pure leads to impurity, then this is impure and should not be done.' There are two intentions in establishing this concise teaching: first, to prevent outsiders from saying that the disciples of Sakyamuni are not all-knowing; second, to allow future disciples to live in peace. The summary is as stated in the text. This is what is said and contained in the precepts of the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, enlightened being), and Samyaksambuddha (Samyaksambuddha, fully enlightened Buddha). If there are other dharmas or sub-dharmas that correspond to this, they should all be studied. 'You should all gather together, joyful and harmonious without disputes, with one mind and one voice like water and milk blending together. You should diligently promote the teachings of the master, so that everyone can live in peace and not be negligent.' What is said refers to what is contained in the text, but the meaning is more than that. It refers to the learning of the seventeen matters (seventeen matters) and vastu (vastu, things) etc. that should all be studied. The dharma and sub-dharma, dharma refers to Nirvana (Nirvana, extinction) which is pure and without afflictions, and sub-dharma refers to the Eightfold Noble Path (Eightfold Noble Path) etc., which can lead to the place of perfect stillness, so it is called sub-dharma. The rest of the text encourages learning, which can be understood. The Concise Teachings of the Seven Buddhas Vipassi Buddha (Vipassi Buddha) appeared
於世，諸聲聞眾多樂苦身以為正行，又諸邪師順其情慾為說邪法，但由苦行能招樂果令生信解，作如是說：「往昔惡業由苦身除，今日新罪更不復作；宿業既盡苦果不生，果不生故破生死堰；永出有流獲得常樂，作如是行方曰沙門。」爾時彼佛為欲對治此邪解故，說斯略教：
「忍是勤中上， 能得涅槃處； 出家惱他人， 不名為沙門。」
此頌意顯對治苦身修行之類，故說忍是精勤中上，不由自餓苦身受諸熱惱得勝涅槃。此中忍者，謂諦察法忍，由解了法終獲涅槃，是常善故，不由苦身而能證會。復為遮彼邪見外道出家之輩，妄說異法教化他人，無益苦身令同己行，自他俱惱終無果益故，云出家惱他人不名為沙門。沙門者是寂靜義。
尸棄佛出現於世，諸聲聞眾多為生天而修梵行，希望後世受天妙樂。爾時彼佛為欲對治諸弟子眾，說斯略教：
「明眼避險途， 能至安隱處； 智者于生界， 能遠離諸惡。」
如人有眼能避險難，終獲安隱。此中眼者，謂是慧眼。眼有明照，與慧相應，故名明眼。險途者，謂是二處：一、是生天；二、是惡道。雖復生天受諸勝樂，報盡之後還墮惡趣。安隱處者，所謂涅槃安隱常住。智者，即是善解方便修出離因。生界者，謂是三界眾生。諸惡
【現代漢語翻譯】 現代漢語譯本：當時世上，很多聲聞弟子沉迷於苦修，認為這是正確的修行方式。還有一些邪師爲了迎合人們的慾望，宣揚錯誤的教法，聲稱只有通過苦行才能獲得快樂的果報，使人們相信並理解。他們這樣說：『過去所造的惡業可以通過苦修來消除，今天不再造新的罪業；過去的業力消盡，苦果就不會產生，沒有苦果就能打破生死之堤；永遠脫離生死輪迴，獲得永恒的快樂，』像這樣修行才叫做沙門（Śrāmaṇa，指修行者）。』那時，那尊佛爲了糾正這種錯誤的理解，說了這簡短的教誨： 『忍辱是精進中最上的， 能證得涅槃（Nirvāṇa，指解脫）的境界； 出家修行卻惱亂他人， 不能稱作是沙門。』 這首偈頌的意義在於糾正那些通過苦修來修行的人，說明不能通過自我折磨、苦身受熱等方式來獲得殊勝的涅槃。這裡的『忍』，指的是如實觀察法的忍耐，因為理解了法最終就能獲得涅槃，這是永恒的善，不是通過苦修就能證悟的。另外，爲了阻止那些邪見外道的出家之人，妄自宣說不同的教法來教化他人，用無益的苦行讓別人和自己一樣，最終只會自他都受到困擾而沒有任何益處，所以說『出家惱亂他人不能稱作沙門』。沙門的意思是寂靜。 尸棄佛（Śikhī Buddha）出現於世時，很多聲聞弟子爲了能夠往生天界而修習梵行，希望來世能夠享受天界的妙樂。那時，那尊佛爲了糾正這些弟子，說了這簡短的教誨： 『明眼之人避開危險的道路， 就能到達安穩的地方； 智者在眾生的世界裡， 能夠遠離各種罪惡。』 就像有眼睛的人能夠避開危險，最終獲得安穩一樣。這裡的『眼』，指的是智慧之眼。眼睛有明亮的光芒，與智慧相應，所以叫做『明眼』。『險途』指的是兩個地方：一是生天，二是惡道。即使往生天界享受各種美好的快樂，福報享盡之後還是會墮入惡趣。『安穩處』，指的是涅槃，是安穩常住的境界。『智者』，就是善於理解方便法門並修習出離之因的人。『生界』，指的是三界（Trailokya）中的眾生。各種罪惡
【English Translation】 English version: At that time, many Śrāvakās (disciples) in the world were indulging in asceticism, considering it the correct way to practice. Also, some heretical teachers, catering to people's desires, propagated erroneous teachings, claiming that only through asceticism could one obtain the fruit of happiness, leading people to believe and understand. They said, 'Past evil karma can be eliminated through asceticism, and today no new sins are created; when past karma is exhausted, the fruit of suffering will not arise, and without the fruit of suffering, the dam of birth and death will be broken; one will forever escape the cycle of existence and attain eternal happiness,' such practice is called a Śrāmaṇa (ascetic).』 At that time, that Buddha, in order to correct this erroneous understanding, spoke this brief teaching: 『Patience is the highest among diligence, Able to attain the state of Nirvāṇa (liberation); To trouble others while being a renunciant, Is not called a Śrāmaṇa.』 The meaning of this verse is to correct those who practice through asceticism, explaining that one cannot attain supreme Nirvāṇa through self-mortification, suffering from heat, and so on. Here, 'patience' refers to the patience of truly observing the Dharma (teachings), because understanding the Dharma ultimately leads to the attainment of Nirvāṇa, which is eternal goodness, and cannot be realized through asceticism. Furthermore, in order to prevent those heretical renunciants from falsely proclaiming different teachings to educate others, using useless asceticism to make others like themselves, ultimately only causing trouble to both themselves and others without any benefit, it is said, 'To trouble others while being a renunciant is not called a Śrāmaṇa.' The meaning of Śrāmaṇa is tranquility. When Śikhī Buddha appeared in the world, many Śrāvakās practiced Brahmacharya (pure conduct) in order to be reborn in the heavens, hoping to enjoy the wonderful pleasures of the heavens in the next life. At that time, that Buddha, in order to correct these disciples, spoke this brief teaching: 『The clear-eyed avoid dangerous paths, And can reach a place of safety; The wise in the world of beings, Can stay away from all evils.』 Just as a person with eyes can avoid danger and ultimately obtain safety. Here, 'eye' refers to the eye of wisdom. The eye has bright light, corresponding to wisdom, so it is called 'clear-eyed.' 'Dangerous paths' refers to two places: one is rebirth in the heavens, and the other is the evil realms. Even if one is reborn in the heavens and enjoys all kinds of wonderful pleasures, after the blessings are exhausted, one will still fall into the evil realms. 'Place of safety' refers to Nirvāṇa, which is a state of secure and permanent dwelling. 'The wise' are those who are good at understanding skillful means and cultivating the causes of liberation. 'The world of beings' refers to the beings in the Trailokya (three realms). All evils
者，謂是愚夫殺羊祠祀求生天樂，智者了非不隨其見，修出離行遠彼邪途。
毗舍浮佛出現於世，諸聲聞眾多於持戒心生喜足不修勝行，又常樂說他人過失，以語以意惱害於人。為遮彼故，說斯略教：
「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。」
此頌意明，初遮口過不毀訾他，次防意業不欲害彼。善護戒經等者，為對治彼不能證得沙門果故，令依教行求妙涅槃，要由戒凈舍諸欲樂及以苦身，不同白衣諸外道輩，離二邊過方契正修，故言飲食知止足。下臥具者，謂在邊房，受粗臥具，及蘭若處常習定門，順教勤修故，云勤修增上定此是諸佛教。
拘留孫馱佛出現於世，諸聲聞眾多希利養慢修善品。為欲遮彼，說斯略教：
「譬如蜂採花， 不壞色與香； 但取其味去， 苾芻入聚然。」
彼佛世尊，教諸苾芻行入聚落乞食之時，不應壞彼施主敬心，喻若遊蜂在於花處，少持輕蕊無損色香，趣得充虛勿生惱壞。又釋云：「苾芻之行有二端嚴，猶如妙花色香具足；持戒喻色、具定如香，乞食資身勿虧此二。」
羯諾迦牟尼佛出現於世，諸聲聞眾自談己勝毀訾於他，唯習多聞講論義理，好相違逆乖上人行。為對治彼
【現代漢語翻譯】 現代漢語譯本： 那些人被稱為愚昧的人，他們宰殺羊來祭祀，以求生天享樂。而有智慧的人明白事實並非如此，不會隨從他們的見解，而是修習出離之行，遠離那些邪惡的途徑。
當毗舍浮佛（Vessabhu Buddha）出現在世間時，許多聲聞（Sāvaka，弟子）滿足於持戒，不修習更殊勝的修行，並且常常喜歡談論他人的過失，用言語和意念惱害他人。爲了阻止這些行為，佛陀說了這段簡要的教誡：
『不譭謗也不傷害， 善於守護戒律的精髓； 飲食知道適可而止， 受用簡陋的臥具； 勤奮修習增上定力， 這是諸佛的教導。』
這首偈頌的意義在於，首先阻止口頭的過失，不要譭謗他人；其次防止意念上的惡業，不要想去傷害他人。『善護戒經等』是爲了對治那些不能證得沙門果（Sāmaññaphala，出家修行的果位）的人，讓他們依教奉行，尋求美妙的涅槃（Nirvana）。要通過戒律清凈，捨棄各種慾望的快樂以及苦行，不同於在家居士和各種外道，遠離兩種極端的過失，才能符合正道的修行，所以說『飲食知道適可而止』。『下臥具』指的是住在邊遠的房舍，使用粗糙的臥具，以及在蘭若（Arañña，寂靜處）常常修習禪定，順從教導勤奮修行，所以說『勤修增上定，這是諸佛的教導』。
當拘留孫馱佛（Kakusandha Buddha）出現在世間時，許多聲聞貪圖供養，傲慢自大，輕視修習善行。爲了阻止這些行為，佛陀說了這段簡要的教誡：
『譬如蜜蜂採花， 不破壞花的顏色和香味； 只是取走它的花蜜， 比丘進入村落也是這樣。』
那位佛世尊教導各位比丘（Bhikkhu，出家男子）在進入村落乞食的時候，不應該破壞施主恭敬的心，就像蜜蜂在花叢中，輕輕地採摘花蕊，不損害花的顏色和香味，只是取得食物來充實身體，不要產生惱怒和破壞。另一種解釋是：『比丘的修行有兩種莊嚴，就像美妙的花朵，顏色和香味都具備；持戒好比顏色，具備禪定好比香味，乞食是爲了維持生命，不要虧損這兩種莊嚴。』
當羯諾迦牟尼佛（Koṇāgamana Buddha）出現在世間時，許多聲聞自誇自己的優點，譭謗他人，只學習大量的知識，講論義理，喜歡互相違逆，違背高尚之人的行為。爲了對治這些行為
【English Translation】 English version: Those are called foolish people who kill sheep to offer sacrifices, seeking to be born in heaven and enjoy happiness. Wise people understand that this is not the case and do not follow their views, but cultivate the path of liberation, staying far away from those evil ways.
When Vessabhu Buddha appeared in the world, many Sāvakās (disciples) were content with upholding the precepts, did not cultivate superior practices, and often liked to talk about the faults of others, harming them with words and thoughts. To prevent these behaviors, the Buddha spoke this brief teaching:
'Neither slander nor harm, Well guard the essence of the precepts; Know moderation in food, Use simple bedding; Diligently cultivate higher concentration, This is the teaching of all Buddhas.'
The meaning of this verse is, first, to prevent verbal faults, not to slander others; second, to prevent mental misconduct, not to want to harm others. 'Well guard the precepts, etc.' is to counteract those who cannot attain the Sāmaññaphala (fruits of asceticism), so that they follow the teachings and seek wonderful Nirvana. It is necessary to purify through precepts, abandon the pleasures of various desires and ascetic practices, unlike lay people and various heretics, and only by staying away from the faults of the two extremes can one conform to the correct practice, so it is said 'Know moderation in food'. 'Simple bedding' refers to living in remote dwellings, using rough bedding, and often practicing meditation in Arañña (quiet places), diligently cultivating according to the teachings, so it is said 'Diligently cultivate higher concentration, this is the teaching of all Buddhas'.
When Kakusandha Buddha appeared in the world, many Sāvakās were greedy for offerings, arrogant, and despised cultivating good deeds. To prevent these behaviors, the Buddha spoke this brief teaching:
'Just as a bee collects honey from a flower, Without destroying its color and fragrance; It only takes its nectar and leaves, So should a Bhikkhu enter a village.'
That Buddha, the World Honored One, taught the Bhikkhus (ordained monks) that when entering villages to beg for food, they should not destroy the respectful heart of the donors, just like a bee in a flower patch, lightly picking the stamens without harming the flower's color and fragrance, only taking food to fill the body, without causing annoyance or destruction. Another explanation is: 'The practice of a Bhikkhu has two adornments, like a wonderful flower with both color and fragrance; upholding the precepts is like color, possessing concentration is like fragrance, begging for food is to sustain life, do not diminish these two adornments.'
When Koṇāgamana Buddha appeared in the world, many Sāvakās boasted of their own merits, slandered others, only studied vast knowledge, discussed doctrines, liked to contradict each other, and violated the conduct of noble people. To counteract these behaviors
，說斯略教。
「不違逆他人， 不觀作不作； 但自觀身行， 若正若不正。」
時彼苾芻，由自持戒觀他破戒，常樂伺求他人過失，是應作是不應作，令心散亂不能證解，為對治彼說初半頌。下之兩句反上應知，正不正者，謂善惡行。
迦攝波佛出現於世，諸聲聞眾多樂習定，心生味著更不進修。為對治彼，說斯略教：
「勿著于定心， 勤修寂靜處； 能救者無憂， 常令念不失。 若人能惠施， 福增怨自息； 修善除眾惡， 惑盡至涅槃。」
勿著于定心者，勸勿放逸耽味于定。勤修寂靜處者，謂是涅槃，勸彼速令證入見諦，由見諦理是妙涅槃所生處故。能救者，謂是苾芻無憂。常令念不失者，顯由見諦獲斯果利長無憂惱。假令證定暫得無憂，由定不能斷煩惱故，由有煩惱心不靜息念不圓滿，于未來世憂惱還生。若見諦理更不復退，諸餘煩惱漸次斷除。次一行頌明見諦者斷余煩惱次第之義。初之三句，明斷欲界煩惱，除慳貪垢故，能行施等，其福漸增。又于聖人清凈尸羅及行忍等息諸怨諍，由上二地等持力故，能除欲界散亂噁心。惑盡至涅槃者，若三界惑盡業累俱亡，契會無生證涅槃樂。
釋迦牟尼佛出現於世，諸聲聞眾性多煩惱造諸惡業，多行放逸不
【現代漢語翻譯】 現代漢語譯本： 宣講斯略教。
『不違逆他人， 不觀察他人作為或不作為； 但自我觀察身行， 若正直或不正。』
當時，那位比丘，由於自己持戒而觀察他人破戒，常常喜歡伺機尋求他人的過失，評論他人應作或不應作之事，導致心神散亂而不能證悟解脫。爲了對治這種情況，佛陀宣說了前半頌。后兩句與前兩句意思相反，應當明白。『正』與『不正』，指的是善行與惡行。
迦攝波佛（Kasyapa Buddha）出現於世時，眾多聲聞弟子喜歡修習禪定，心中產生對禪定的執著，不再進一步修習。爲了對治這種情況，佛陀宣講斯略教：
『不要執著于禪定之心， 勤奮修習寂靜之處； 能自我救度者沒有憂愁， 常常使正念不失。 如果有人能夠行惠施， 福德增長怨恨自然止息； 修習善行去除各種惡行， 煩惱斷盡便能證得涅槃。』
『勿著于定心』，勸誡不要放逸，耽於禪定的滋味。『勤修寂靜處』，指的是涅槃（Nirvana），勸導他們迅速證入見諦（見諦，即初果須陀洹）。因為見諦之理是美妙涅槃所生之處。『能救者』，指的是沒有憂愁的比丘。『常令念不失』，顯示由於見諦而獲得這種果報利益，長久沒有憂愁煩惱。即使通過禪定暫時獲得沒有憂愁的狀態，但由於禪定不能斷除煩惱，由於有煩惱，心不能平靜止息，正念不能圓滿，在未來世憂愁煩惱還會產生。如果證悟了見諦之理，便不再退轉，各種其餘的煩惱逐漸斷除。接下來的一行頌文說明見諦者斷除其餘煩惱的次第意義。最初的三句，說明斷除欲界煩惱，因為去除慳貪的污垢，所以能夠行佈施等，其福德逐漸增長。又對於聖人清凈的戒律以及修行忍辱等，止息各種怨恨爭訟，由於上二地（指色界和無色界）等持的力量，能夠去除欲界的散亂噁心。『惑盡至涅槃』，如果三界（欲界、色界、無色界）的迷惑斷盡，業的束縛也一起消亡，便能契合無生，證得涅槃的快樂。
釋迦牟尼佛（Sakyamuni Buddha）出現於世時，眾多聲聞弟子習性多煩惱，造作各種惡業，常常放逸不
【English Translation】 English version: Speaking of the Selyaka teaching.
'Do not go against others, Do not observe what they do or do not do; But observe your own conduct, Whether it is right or wrong.'
At that time, that Bhikkhu (monk), because he observed others breaking the precepts while he himself was keeping them, often liked to seek out the faults of others, commenting on what others should or should not do, causing his mind to be distracted and unable to attain liberation. To counteract this, the first half of the verse was spoken. The meaning of the last two lines is the opposite of the previous lines, which should be understood. 'Right' and 'wrong' refer to good and bad actions.
When Kasyapa Buddha (Kasyapa Buddha) appeared in the world, many Sravakas (disciples) liked to practice meditation, and their minds became attached to meditation, no longer progressing in their practice. To counteract this, the Selyaka teaching was spoken:
'Do not be attached to the mind of meditation, Diligently cultivate the place of tranquility; The one who can save themselves is without sorrow, Always keep mindfulness from being lost. If one can give generously, Merit increases and resentment naturally ceases; Cultivate good and remove all evils, When delusion is exhausted, Nirvana (Nirvana) is attained.'
'Do not be attached to the mind of meditation' advises not to be lax and indulge in the taste of meditation. 'Diligently cultivate the place of tranquility' refers to Nirvana, urging them to quickly enter the realization of the truth (見諦, seeing the truth, i.e., the first fruit of Stream-enterer). Because the principle of seeing the truth is the place where wonderful Nirvana is born. 'The one who can save themselves' refers to the Bhikkhu without sorrow. 'Always keep mindfulness from being lost' shows that by seeing the truth, one obtains this fruit of benefit and is free from sorrow and affliction for a long time. Even if one temporarily obtains a state without sorrow through meditation, because meditation cannot cut off afflictions, and because there are afflictions, the mind cannot be calm and still, and mindfulness cannot be complete, sorrow and affliction will still arise in future lives. If one realizes the principle of seeing the truth, one will no longer regress, and various other afflictions will be gradually cut off. The next line of verse explains the meaning of the order in which those who see the truth cut off the remaining afflictions. The first three lines explain the cutting off of afflictions in the desire realm, because the defilement of stinginess is removed, so one can practice giving and so on, and their merit gradually increases. Also, with regard to the pure precepts of the saints and the practice of forbearance, all resentment and disputes cease, and due to the power of Samadhi (concentration) in the upper two realms (the form realm and the formless realm), one can remove the scattered and evil mind of the desire realm. 'When delusion is exhausted, Nirvana is attained' means that if the delusions of the three realms (the desire realm, the form realm, and the formless realm) are exhausted, and the accumulation of karma is also extinguished, one can be in harmony with non-birth and attain the bliss of Nirvana.
When Sakyamuni Buddha (Sakyamuni Buddha) appeared in the world, many Sravakas (disciples) were by nature full of afflictions, creating various evil deeds, and often lax and not
修善品，作少善時便生喜足。為三事故說其三頌，為遮惡行示善方便，令不忘念善品日增，於十二年中為無皰僧伽，說斯波羅底木叉略教：
「一切惡莫作， 一切善應修； 遍調于自心， 是則諸佛教。 護身為善哉！ 能護語亦善； 護意為善哉！ 盡護最為善。 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。」
此中初頌上句云一切惡莫作者，明性遮罪俱不應作，遮其惡行事通三業，故云一切惡莫作。所有眾善悉應奉行，故云一切善應修。心所行處悉皆調伏，故云遍調于自心。是則略明佛所教誡。次頌即是示善方便，初之三句如其次第。別護三業，故云善護身等。一一不作體皆是善，然生死涅槃皆由三業舍惡從善，勸令盡護，即解脫眾苦故嘆善哉。是故苾芻隨其力分，常善護持能證常樂。次第三頌令不忘念，然於三時人多忘念，教令存意攝想現前。一、於他人詰罪之時，應審護口以答于彼，勿令失念為卒暴言，故言善護于口言。二、于先時所經欲境若起憶念，當善護心勿生愛著，故言亦善護于意。三、於五處非所行境而作遊行，他不與物而輒自取，所不應食而強食之、或時以身觸惱于彼，離
【現代漢語翻譯】 現代漢語譯本 修善品，在做少量善事時就感到喜悅滿足。爲了三個原因說了這三首偈頌：爲了阻止惡行，展示行善的方便，使人不忘記善念，使善行日益增長，在十二年中為沒有性病的僧團，說了這部《波羅底木叉》（Pratimoksha，戒律）的簡略教義：
『一切惡事都不要做，一切善事都應當奉行； 普遍調伏自己的心，這就是諸佛的教導。 守護身體是好的！能夠守護語言也是好的； 守護意念是好的！完全守護是最為好的。 比丘守護一切，就能解脫各種痛苦； 好好守護自己的言語，也要好好守護自己的意念。 身體不做各種惡事，經常清凈身口意三種行為； 這樣就能隨順，大仙（指佛陀）所行之道。』
這裡面第一首偈頌的上半句說『一切惡莫作』，說明自性罪（本質上就是惡的罪行）和遮罪（佛陀爲了防止某種不良後果而禁止的行為）都不應該做，阻止惡行包括身、口、意三業，所以說『一切惡莫作』。所有善事都應該奉行，所以說『一切善應修』。心所執行的地方都要調伏，所以說『遍調于自心』。這便是簡略地說明了佛所教導的。 第二首偈頌就是展示行善的方便，最初的三句按照順序分別守護身、口、意三業，所以說『善護身』等等。每一件不作惡的事本質上都是善，然而生死和涅槃都由身口意三業捨棄惡行而行善而來，勸導人們完全守護，就能解脫各種痛苦，所以讚歎『善哉』。因此比丘隨自己的能力，經常好好守護就能證得常樂。 第三首偈頌使人不忘記善念，然而在三個時間段人們容易忘記善念，教導人們存心留意，攝持念想在眼前。一、在他人指責罪過的時候，應該審慎地守護口，用合適的言語回答他們，不要因為失去正念而說出粗暴的話，所以說『善護于口言』。二、對於先前經歷過的慾望境界，如果生起回憶，應當好好守護心，不要產生愛戀執著，所以說『亦善護于意』。三、在五個不應該去的地方而行**，別人沒有給的東西卻擅自拿取，不應該吃的東西卻強行吃掉、或者有時用身體觸惱他人，離開
【English Translation】 English version The Chapter on Cultivating Goodness: One feels joy and contentment even when performing a small amount of good deeds. These three verses are spoken for three reasons: to prevent evil actions, to show the convenience of doing good, to prevent one from forgetting good thoughts, and to increase good deeds daily. For twelve years, to the Sangha (community) without poxes, this concise teaching of the Pratimoksha (Pratimoksha, monastic rules) was spoken:
'Do not commit any evil; cultivate all that is good; Completely subdue your own mind; this is the teaching of all Buddhas. Protecting the body is good! Being able to protect speech is also good; Protecting the mind is good! Protecting completely is the best. A Bhikshu (monk) who protects everything can be liberated from all suffering; Well protect your speech, and also well protect your mind. The body does not commit any evil deeds, always purify the three karmas (actions of body, speech, and mind); Thus, one can follow the path walked by the great sage (Buddha).'
Here, the first half of the first verse, 'Do not commit any evil,' clarifies that both intrinsic sins (actions that are inherently evil) and prohibitive sins (actions forbidden by the Buddha to prevent negative consequences) should not be committed. Preventing evil actions encompasses the three karmas of body, speech, and mind, hence 'Do not commit any evil.' All good deeds should be practiced, hence 'Cultivate all that is good.' All places where the mind goes should be subdued, hence 'Completely subdue your own mind.' This briefly explains what the Buddha taught. The second verse shows the convenience of doing good. The first three phrases, in order, separately protect the three karmas of body, speech, and mind, hence 'Well protect the body,' etc. Each non-evil action is essentially good. However, both Samsara (cycle of rebirth) and Nirvana (liberation) arise from abandoning evil and practicing good through the three karmas of body, speech, and mind. Encouraging complete protection leads to liberation from all suffering, hence the praise 'Good!' Therefore, a Bhikshu, according to their ability, can constantly protect well and attain lasting happiness. The third verse prevents one from forgetting good thoughts. However, people often forget good thoughts at three times. It teaches people to be mindful, to keep their thoughts present. First, when others accuse one of wrongdoing, one should carefully guard their speech and answer them appropriately, not losing mindfulness and speaking rashly, hence 'Well protect your speech.' Second, if memories arise of past experiences of desire, one should carefully guard their mind and not develop attachment, hence 'Also well protect your mind.' Third, engaging in ** in five inappropriate places, taking what is not given, forcibly eating what should not be eaten, or sometimes physically disturbing others, leaving
此諸過，故言身不作諸惡。此之三業常令清凈名善苾芻，方是光顯奉順聖教，能隨大師所行正道。
然七佛世尊褒灑陀日，隨機設教多少不同。初則六月一為長凈說其略教，次則五月，乃至釋迦如來半月半月說斯略教。
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， 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。
初有三頌，結集所說。初一頌彰七佛名。言天中天者，一切諸佛皆是凈天，由彼自證清凈無上法故。釋迦大師是天中天，獨能於此五濁惡世調難調者，號調御師，隨機教化令得解脫，故曰天中天。次有二頌讚佛勝德，諸聲聞眾尊重戒經。次有二頌是結集引經，勸希出離勤修解脫，言汝當求出離者，發心舍俗修出離行，于無常等不應樂著。于佛教勤修者，
【現代漢語翻譯】 現代漢語譯本：避免這些過失，所以說身不造作諸惡。身、口、意這三種行為常保持清凈，才可稱為善比丘（Bhikkhu，佛教出家男眾），這樣才能光大並遵循聖教，能夠跟隨大師所行的正道。
然而，七佛世尊（Seven Buddhas）在布薩（Posadha，佛教的齋戒日）日，根據不同情況設立的教義多少有所不同。最初是六個月舉行一次長凈（Uposatha，佛教的齋戒儀式），宣說簡略的教義；之後是五個月一次，乃至釋迦如來（Sakyamuni Buddha）每半個月舉行一次這樣的簡略教義。
毗缽尸（Vipassi Buddha）、式棄（Sikhi Buddha）、毗舍浮（Vessabhu Buddha）、拘留孫（Kakusandha Buddha）、羯諾迦牟尼（Konagamana Buddha）、迦葉（Kassapa Buddha）、釋迦尊（Sakyamuni Buddha）， 這些天中之天，無上的調御者； 七佛都雄猛有力，能夠救護世間， 具備偉大的名聲，都宣說了這些戒律。 諸佛以及他們的弟子，都共同尊敬戒律， 因為恭敬戒經的緣故，獲得了無上的果位。 你們應當尋求出離，在佛教中勤奮修行， 降伏生死大軍，如同大象摧毀草屋； 在這法律之中，常常保持不放逸， 能夠竭盡煩惱之海，應當窮盡痛苦的邊際。 所宣說的戒經，和合共同舉行長凈， 應當共同尊敬戒律，如同牦牛愛惜自己的尾巴。 我已經宣說了戒經，眾僧的長凈儀式完畢， 利益所有的有情眾生，都共同成就佛道。
最初有三頌，總結所說。第一頌彰顯七佛的名號。所說的『天中天』，是指一切諸佛都是清凈的天人，因為他們自己證悟了清凈無上的法。釋迦大師是天中天，唯獨他能夠在這五濁惡世調伏難以調伏的人，號稱調御師，隨機教化使他們得到解脫，所以說是天中天。接下來有兩頌讚嘆佛的殊勝功德，以及聲聞眾（Sravaka，聽聞佛法而證悟的弟子）尊重戒經。再接下來有兩頌是總結引經，勸勉人們希望出離，勤奮修行以求得解脫，所說的『你們應當尋求出離』，是指發心捨棄世俗，修行出離之行，對於無常等事物不應該貪戀執著。『在佛教中勤奮修行』，
【English Translation】 English version: Avoiding these faults, it is said that the body does not commit any evil deeds. When these three actions of body, speech, and mind are constantly kept pure, one can be called a good Bhikkhu (Buddhist monk), and only then can one glorify and follow the holy teachings, and be able to follow the right path walked by the master.
However, the Seven Buddhas (Seven Buddhas) established different amounts of teachings on Posadha (Buddhist Sabbath) days according to different situations. Initially, the long purification (Uposatha, Buddhist Sabbath ceremony) was held once every six months, and a brief teaching was given; then it was once every five months, and even Sakyamuni Buddha (Sakyamuni Buddha) held such a brief teaching once every half month.
Vipassi Buddha (Vipassi Buddha), Sikhi Buddha (Sikhi Buddha), Vessabhu Buddha (Vessabhu Buddha), Kakusandha Buddha (Kakusandha Buddha), Konagamana Buddha (Konagamana Buddha), Kassapa (Kassapa Buddha), Sakyamuni Buddha (Sakyamuni Buddha), These gods among gods, the supreme tamers; The Seven Buddhas are all powerful and able to save the world, Possessing great fame, they all proclaimed these precepts. The Buddhas and their disciples all respect the precepts together, Because of respecting the Sutra of Precepts, they obtained the supreme fruit. You should seek liberation, diligently cultivate in Buddhism, Subdue the army of birth and death, like an elephant destroying a grass hut; In this law, always be diligent, Able to exhaust the sea of afflictions, you should exhaust the edge of suffering. The Sutra of Precepts that is spoken, harmoniously perform the long purification together, You should all respect the precepts together, like a yak cherishing its tail. I have already spoken the Sutra of Precepts, the Sangha's long purification ceremony is completed, Benefiting all sentient beings, all together achieve Buddhahood.
Initially, there are three verses summarizing what was said. The first verse highlights the names of the Seven Buddhas. The 'god among gods' refers to all Buddhas being pure gods, because they themselves have realized the pure and supreme Dharma. Sakyamuni Buddha is the god among gods, and he alone is able to tame the difficult-to-tame in this evil world of five turbidities, and is called the Tamer, teaching according to the circumstances to enable them to attain liberation, so he is called the god among gods. Next, there are two verses praising the Buddha's superior virtues, and the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) respect the Sutra of Precepts. Then there are two verses summarizing and introducing the Sutra, encouraging people to hope for liberation and diligently cultivate to seek liberation, and the 'you should seek liberation' refers to aspiring to abandon the secular and cultivate the path of liberation, and should not be greedy and attached to impermanent things. 'Diligently cultivate in Buddhism,'
謂得見道。降伏生死軍者，謂得修道。如象摧草舍者，譬如大象摧于草舍未勞盡力；智者亦爾，壞生死獄不假多時，依教奉行作自他利斷諸結漏，于佛教中不為放逸，出煩惱海盡苦邊際證妙菩提。次有二頌亦是結集所置：初序勸誡作長凈意，護戒慇勤寧死不犯，如𤛆牛愛尾不顧身命。次明所為福業回施有情，廣利無邊俱成佛果。
根本薩婆多部律攝卷第十四
四波羅底提舍尼法
攝頌曰：
非親尼自受， 舍中處分食， 不請向學家， 受食于寺外。
從非親尼受食學處第一
佛在王舍城竹林園中，時蓮華色苾芻尼自發愿言：「我乞食時，得初滿缽奉施僧伽，得第二缽自供而食。」后因行乞見饑苾芻，復持第二缽以用佈施，緣斯斷食。明日又乞，初缽施僧，得第二缽方欲自食，時鄔波難陀從彼乞求，便持施與。身體虛羸，于大巷中悶絕倒地。諸居士見咸生譏議：「自言出家無悲愍意。」由苾芻尼事，譏嫌煩惱，制斯學處。
「若復苾芻于村路中，從非親苾芻尼自手受食食。是苾芻應還村外住處，詣諸苾芻所，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。」
言非親者，若是親尼，受食于彼非犯。故苾芻尼者，謂已近圓是清凈行。于
【現代漢語翻譯】 現代漢語譯本 所謂『得見道』，是指降伏了生死之軍；所謂『得修道』，是指開始修行。如同大象摧毀草舍，毫不費力；智者也是如此，摧毀生死牢獄不需要太長時間，只要依教奉行，利益自己和他人，斷除各種煩惱和漏洞，在佛教中不放逸，就能脫離煩惱之海，到達痛苦的盡頭，證得妙菩提（無上正等正覺）。接下來還有兩首偈頌，也是結集者所新增的：第一首是序言，勸誡人們發起長凈之心，守護戒律，寧死也不違犯，如同牦牛愛惜自己的尾巴，不顧惜性命。第二首是說明所做的福業迴向給一切有情眾生，廣泛利益無邊無際的眾生，共同成就佛果。
《根本薩婆多部律攝》卷第十四
四波羅底提舍尼法
攝頌說：
『非親尼自受，舍中處分食， 不請向學家，受食于寺外。』
從非親尼受食學處第一
佛陀在王舍城（Rājagṛha）的竹林園（Veṇuvana）中，當時蓮華色苾芻尼（Uppalavaṇṇā bhikṣuṇī）自己發願說：『我乞食的時候，第一次裝滿缽的食物要奉獻給僧伽（saṃgha，僧團），第二次裝滿缽的食物自己食用。』後來因為乞食時看見飢餓的比丘（bhikṣu），又把第二次裝滿缽的食物佈施給他，因此斷食。第二天又去乞食，第一次裝滿缽的食物施捨給僧眾，得到第二次裝滿缽的食物正要自己食用時，鄔波難陀（Upananda）向她乞討，她便把食物施捨給了他。因為身體虛弱，在大街上昏倒在地。各位居士看見了，都譏諷議論說：『自己說出家了，卻沒有悲憫之心。』因為這位比丘尼的事情，引起了人們的譏嫌和煩惱，所以制定了這條學處。
『如果比丘（bhikṣu）在村落的道路上，從非親屬的比丘尼（bhikṣuṇī）手中親自接受食物並食用。這位比丘應該回到村外的住所，到各位比丘那裡，分別告知說：『大德！我犯了對說惡法。這是不應該做的，現在我對你們懺悔。』這叫做對說法。』
所說的『非親』，如果對方是親屬比丘尼，從她那裡接受食物，不算違犯。所說的『比丘尼』，是指已經受過具足戒，是清凈的修行人。
【English Translation】 English version The so-called 'attaining the path' refers to subduing the army of birth and death; the so-called 'cultivating the path' refers to beginning to practice. Just as an elephant destroys a grass hut without much effort, so too does a wise person destroy the prison of birth and death without taking much time, by following the teachings, benefiting oneself and others, cutting off all afflictions and outflows, not being negligent in Buddhism, escaping the sea of afflictions, reaching the end of suffering, and attaining sublime Bodhi (supreme enlightenment). Next, there are two more verses, which were also added by the compilers: the first is a preface, exhorting people to generate a long-term pure intention, to protect the precepts diligently, preferring to die rather than violate them, like a yak cherishing its tail, disregarding its own life. The second is to clarify that the meritorious deeds done are dedicated to all sentient beings, widely benefiting limitless beings, and jointly achieving Buddhahood.
Root Sarvāstivāda Vinaya Collection, Volume 14
Four Pāṭideśanī Dharmas
Summary Verse:
'Not from unrelated nuns receiving oneself, Distributing food in the dwelling, Not inviting a student, Receiving food outside the monastery.'
The First Training Rule: Receiving Food from an Unrelated Nun
The Buddha was in the Bamboo Grove (Veṇuvana) in Rājagṛha (王舍城). At that time, the bhikkhunī (比丘尼, female monastic) Uppalavaṇṇā (蓮華色) made a vow: 'When I go for alms, I will offer the first full bowl to the Saṃgha (僧伽, monastic community), and eat the second bowl myself.' Later, while begging for alms, she saw a hungry bhikṣu (比丘, male monastic) and gave him the second bowl of food, thus fasting herself. The next day, she went begging again, gave the first bowl to the Saṃgha, and was about to eat the second bowl when Upananda (鄔波難陀) asked her for it, and she gave it to him. Because she was physically weak, she fainted and fell to the ground in the main street. The laypeople saw this and criticized her, saying: 'She claims to have left home, but has no compassion.' Because of this bhikkhunī's incident, people became critical and annoyed, so this training rule was established.
'If a bhikṣu (比丘) on a village road personally receives food and eats it from the hand of an unrelated bhikkhunī (比丘尼). That bhikṣu should return to his dwelling outside the village, go to the other bhikṣus, and separately inform them: 'Venerable ones! I have committed an offense against the Dharma of confession. This should not be done, and now I confess to you.' This is called the Dharma of confession.'
The term 'unrelated' means that if the other party is a related bhikkhunī, receiving food from her is not an offense. The term 'bhikkhunī' refers to one who has received full ordination and is a pure practitioner.
村路中者，若尼住處受取、若苾芻尼為施主施食非乞得，苾芻受取悉皆無犯。自手者，為是自受、若他為受。若尼遣人送者無犯。言食者，謂五珂但尼、五蒲膳尼。受謂受得，即獲其罪。言若啖嚼者，此說本意也。是苾芻者，簡苾芻尼。應還住處者，聖制遣村外住處說悔其罪。設村路中有苾芻者，亦不應說。詣諸苾芻者，謂清凈人。我犯惡法者，謂是如來所遮之事。是不應為者，言非苾芻所應作法。是名對說者，各各對人出罪名也。問曰：「自余諸罪亦聽對說。云何於此得對說名？」答曰：「謂于住處現有苾芻，皆須一一別對陳說。不同餘罪，故受別名。又犯罪已，即須陳說不得停息，亦異餘罪。」實非親尼作非親想疑，得根本罪。親非親想疑，得惡作罪。于親非親而作親想，無犯。
受尼指授食學處第二
佛在室羅筏城給孤獨園，時六眾苾芻語窣吐罹難陀苾芻尼曰：「若有施主請僧食處，汝可就宅教彼施主，多以好食與我。」爾時彼尼既受教已，於他請處，多持好食偏授六眾。由此食少不得周遍，令諸苾芻空腹而去。由飲食事譏嫌煩惱，制斯學處。
「若復眾多苾芻于白衣家食，有苾芻尼指授：『此與根果、此與餅飯、此與羹菜、此可多與。』諸苾芻應語是苾芻尼言：『姊妹！且止少時，待諸苾
【現代漢語翻譯】 現代漢語譯本 村路中接受食物的情況：如果比丘尼在住所接受供養，或者比丘尼作為施主供養食物（不是乞討所得），比丘接受這些供養都沒有罪過。『自手』指的是自己接受，或者他人代為接受。如果比丘尼派人送來食物，也沒有罪過。『食』指的是五種硬食物（珂但尼，kodani，指米飯、大麥等硬食），五種軟食物（蒲膳尼，pubbani，指糕點、牛奶等軟食）。『受』指的是接受，接受了就犯戒。『若啖嚼者』，這是指此條戒律的本意。『是苾芻者』，這裡是爲了區分比丘尼。『應還住處者』，佛陀制定此戒律，是爲了讓比丘在村外住所懺悔罪過。如果在村路中遇到比丘，也不應該說。『詣諸苾芻者』，指的是清凈的比丘。『我犯惡法者』，指的是佛陀所禁止的事情。『是不應為者』，指的是不應該做的行為。『是名對說者』，指的是各自向他人坦白罪行。有人問：『其他的罪也可以坦白，為什麼這個罪特別稱為『對說』？』回答說：『因為在住所現有比丘的情況下，必須一一分別地陳述罪行，不同於其他罪，所以特別稱為『對說』。而且，犯了罪之後，必須立即陳述，不得拖延，這也不同於其他罪。』如果實際上不是親屬比丘尼，卻認為是親屬，或者心存疑慮，就犯了根本罪。如果是親屬比丘尼，卻認為不是親屬，或者心存疑慮，就犯了惡作罪。對於不是親屬的比丘尼，卻認為是親屬，沒有罪過。 接受比丘尼指使食物的學處（戒條）第二 佛陀在室羅筏城（Sravasti）的給孤獨園（Jetavana），當時六群比丘對比丘尼窣吐罹難陀（Thullananda）說：『如果有施主邀請僧眾吃飯，你可以去施主家，教導施主多給我們好的食物。』當時，這位比丘尼接受了他們的教導，在其他人的邀請場合，總是把好的食物偏袒地分給六群比丘。因此，食物不夠分，導致其他比丘空著肚子離開。由於飲食之事引起了譏諷和煩惱，佛陀因此制定了這條學處。 『如果有很多比丘在白衣（在家信徒）家吃飯，有比丘尼在旁邊指使：『這個給根和水果，這個給餅和飯，這個給羹和菜，這個可以多給一些。』眾比丘應該對比丘尼說：『姊妹！請暫時停止，等眾比丘吃完之後再說。』
【English Translation】 English version Regarding accepting food on the village road: If a Bhikkhuni receives offerings at her residence, or if a Bhikkhuni, as a donor, offers food (not obtained through begging), there is no offense for a Bhikkhu to accept these offerings. 'By one's own hand' refers to receiving oneself, or having someone else receive on one's behalf. If a Bhikkhuni sends food through someone, there is no offense. 'Food' refers to the five kinds of hard food (kodani, referring to rice, barley, etc.) and the five kinds of soft food (pubbani, referring to pastries, milk, etc.). 'Accepting' means receiving, and receiving incurs an offense. 'If one chews and eats' refers to the essence of this precept. 'This Bhikkhu' is to distinguish from a Bhikkhuni. 'Should return to the residence' refers to the Buddha's establishment of this precept for Bhikkhus to confess their offenses at residences outside the village. If there is a Bhikkhu on the village road, one should not speak. 'Going to the Bhikkhus' refers to pure Bhikkhus. 'I have committed an evil act' refers to matters prohibited by the Tathagata (Buddha). 'Should not be done' refers to actions that a Bhikkhu should not perform. 'This is called confession' refers to each person confessing their offenses to others. Someone asks: 'Other offenses can also be confessed, why is this offense specifically called 'confession'?' The answer is: 'Because when there are Bhikkhus present at the residence, one must confess each offense separately, unlike other offenses, so it is specifically called 'confession'. Moreover, after committing an offense, one must confess immediately without delay, which is also different from other offenses.' If one thinks or doubts that a non-relative Bhikkhuni is a relative, one commits a root offense. If one thinks or doubts that a relative Bhikkhuni is a non-relative, one commits an offense of wrong-doing. If one thinks that a non-relative Bhikkhuni is a relative, there is no offense. The Second Training Rule on Accepting Instructions from a Bhikkhuni Regarding Food The Buddha was in Jetavana (Jetavana) in Sravasti (Sravasti). At that time, the group of six Bhikkhus said to the Bhikkhuni Thullananda (Thullananda): 'If a donor invites the Sangha for a meal, you can go to the donor's house and instruct the donor to give us more good food.' At that time, this Bhikkhuni, having received their instructions, always favored the group of six Bhikkhus with good food at other people's invitations. As a result, there was not enough food to go around, causing other Bhikkhus to leave with empty stomachs. Because of the criticism and annoyance caused by the matter of food and drink, the Buddha established this training rule. 'If there are many Bhikkhus eating at the house of a layperson (lay follower), and a Bhikkhuni instructs: 'Give this to the roots and fruits, give this to the cakes and rice, give this to the soup and vegetables, give more of this.' The Bhikkhus should say to the Bhikkhuni: 'Sister! Please stop for a moment, wait until the Bhikkhus have finished eating before speaking.'
芻食竟。』若無一人作是語者，是諸苾芻應還村外住處，詣諸苾芻所，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。」
言眾多苾芻者，二人已上乃至大眾。白衣家者，謂有門戶巷陌處也；若在寺中者無犯。食者如上說。此與根果等者，顯勝顯多。姊妹且止少時者，謂據食竟以為少時，是故云待諸苾芻食竟。若無一人苾芻作是語者，若一人遮合衆無犯。若在門外食者，應問門內無苾芻尼指授食不？若不問者，得惡作罪。若見有尼或出或入，亦應問之。若不問者，亦得惡作。若尼親族家、若由彼尼而設供食指授者，無犯。
學家受食學處第三
佛在廣嚴城，僧訶將軍已見諦理，心生正信，常行惠施，所有庫藏遂致空竭。世尊知時，教作白二羯磨，于彼舍內不應受食，若有床座應為受之。時尊者舍利子、目乾連先受彼請，于舍內食。六眾見已作是念：「此人初見諦時亦請我就食。」又因食竟，見彼家中有小男女求食而泣。由乞食事譏嫌煩惱，制斯學處。
「若復苾芻，知是學家僧與作學家羯磨，苾芻先不受請，便詣彼家自手受取珂但尼、蒲膳尼食。是苾芻應還村外住處，詣諸苾芻所，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。」
{ "translations": [ "現代漢語譯本：\n『飯食完畢。』如果沒有一個人說這句話，這些比丘應該回到村外的住所，去到其他比丘那裡，分別告知說：『大德！我犯了對說惡法。這是不應該做的，現在我對說懺悔。』這叫做對說法。」\n\n「所說的眾多比丘，是指兩人以上乃至大眾。白衣家，是指有門戶巷陌的地方；如果在寺廟中就沒有犯戒。食物如上面所說。這裡與根、果等一起，是爲了顯示殊勝和眾多。『姊妹且止少時』，是指根據飯食完畢作為短暫的時間，所以說等待各位比丘飯食完畢。如果沒有一個比丘說這句話，如果有一個人遮止，那麼大眾就沒有犯戒。如果在門外吃飯，應該問門內有沒有比丘尼指使提供食物？如果不問，就犯了惡作罪。如果看見有比丘尼進出，也應該問。如果不問，也犯惡作罪。如果是比丘尼的親族家，或者由於那位比丘尼而設定供養食物，就沒有犯戒。\n\n學家受食學處第三\n\n佛在廣嚴城（Vaishali），僧訶（Simha）將軍已經證悟真諦，心中生起正信，經常行佈施，所有的庫藏因此空竭。世尊知道時機，教導僧團對比丘的住所做白二羯磨（白二羯磨是一種佛教儀式，用於處理僧團事務），不應該在他家內接受食物，如果有床座應該為他接受。當時尊者舍利子（Sariputra）、目乾連（Maudgalyayana）事先接受了他的邀請，在他家內吃飯。六群比丘看見后這樣想：『這個人最初證悟真諦時也邀請我們去吃飯。』又因為飯食完畢，看見他家中有小孩哭著要食物。因為乞討食物的事情引起譏嫌煩惱，所以制定了這個學處。\n\n『如果又有比丘，知道這家居士僧團已經做了學家羯磨，比丘事先沒有接受邀請，就到他家親自接受珂但尼（khadani，硬食）、蒲膳尼（bhojani，軟食）食物。這位比丘應該回到村外的住所，去到其他比丘那裡，分別告知說：『大德！我犯了對說惡法。這是不應該做的，現在我對說懺悔。』這叫做對說法。』」 ], "english_translations": [ "English version:\n'The meal is finished.' If no one says this, these Bhikshus should return to their dwelling outside the village, go to the other Bhikshus, and individually announce: 'Venerable ones! I have committed an offense of speaking against the Dharma. This should not have been done, and now I confess and repent.' This is called speaking against the Dharma.\"\n\n'The many Bhikshus' refers to two or more, up to a large assembly. 'Layperson's house' refers to a place with doors and alleys; if it is in a monastery, there is no offense. 'Food' is as described above. The inclusion of roots, fruits, etc., is to indicate superiority and abundance. 'Sisters should wait a little while' means that the time is based on the completion of the meal, so it says to wait for all the Bhikshus to finish eating. If no Bhikshu says this, and if one person objects, then the assembly is not at fault. If eating outside the door, one should ask if there are any Bhikshunis inside the door directing the provision of food. If one does not ask, one commits a Dukkrata offense. If one sees a Bhikshuni entering or leaving, one should also ask. If one does not ask, one also commits a Dukkrata offense. If it is the house of a Bhikshuni's relatives, or if the food is provided and directed by that Bhikshuni, there is no offense.\n\nTraining Rule on Accepting Food from a Trainee - Third\n\nThe Buddha was in Vaishali (Guangyan City). General Simha (Senghe), having seen the truth, developed right faith and constantly practiced generosity, causing all his storehouses to become empty. The World-Honored One, knowing the time, taught the Sangha to perform a formal act (karma) of 'white two' (a type of formal procedure in Buddhism) regarding the Bhikshu's residence, stating that they should not accept food in his house, but if there are beds and seats, they should accept them for him. At that time, Venerable Sariputra (Shalizi) and Maudgalyayana (Mujianlian) had previously accepted his invitation and ate in his house. The Group of Six, seeing this, thought: 'This person also invited us to eat when he first saw the truth.' Also, after the meal, they saw small children in his house crying for food. Because the matter of begging for food caused criticism and annoyance, this training rule was established.\n\n'If a Bhikshu knows that the Sangha has performed a formal act (karma) of 'trainee' regarding a certain householder, and the Bhikshu, without having been invited beforehand, goes to that house and personally receives hard food (khadani, 珂但尼) and soft food (bhojani, 蒲膳尼), that Bhikshu should return to his dwelling outside the village, go to the other Bhikshus, and individually announce: 'Venerable ones! I have committed an offense of speaking against the Dharma. This should not have been done, and now I confess and repent.' This is called speaking against the Dharma.'" ] }
言僧伽者，謂眾已為作遮護法。言學家者，謂預流果、一來果、不還果，惟此學人。處在居家，非無學人也。學家法者，謂眾詳許善為羯磨。先不受請者，雖得羯磨受請非犯。言自手者，謂從彼手墮此手中，初墮手時便得本罪。列二五食者，欲明羹菜等類受取無犯。若作解法竟者無犯。言解法者，謂彼貲財還復如故，應作白二舍前遮法。境想六句如上應知。
阿蘭若住處外受食學處第四
佛在劫畢羅筏窣睹城多根樹園，時六眾苾芻在阿蘭若住處而住。時彼林野多諸賊寇，有信心者持供食來，欲就林中興設福會。是時六眾預往迎食，見彼女人被賊剝脫，形體露現隱於草中。六眾見已強令授食。家人後至問知非法，斷絕信心因生譏謗。由飲食事譏嫌煩惱，制斯學處。
「若復苾芻在阿蘭若恐怖處住，先無觀察險難之人，于住處外受食食者，是苾芻應還住處，詣諸苾芻所，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。」
阿蘭若者，去村一拘盧舍有僧住處，此據緣起故作是言；若更遠處亦同此制。凡是住處，若有惡魔、不信天眾、可畏藥叉及諸猛獸，並不應住。若險難處無看守人者，應著苾芻具五法者令往看守。既被差已，彼應晨朝詣險難處用心觀察，若見賊時應放
【現代漢語翻譯】 現代漢語譯本 言『僧伽』（Samgha，僧團）者，是指僧團已經制定了遮護法。言『學家』，是指證得預流果（Srotapanna，須陀洹果）、一來果（Sakrdagamin，斯陀含果）、不還果（Anagamin，阿那含果）的聖者，只有這些是學人。即使是居家之人，也有可能是無學之人（Arhat，阿羅漢）。『學家法』，是指僧團詳細許可，善巧地進行羯磨（Karma，業）。事先沒有接受邀請的人，即使得到了羯磨，接受邀請也不是犯戒。言『自手』，是指從對方的手中掉落到自己的手中，最初掉落到手中時，就犯了本罪。列舉二種或五種食物，是爲了說明羹菜等類別接受取用沒有犯戒。如果已經完成了『解法』（解除先前所作的遮護法），就沒有犯戒。言『解法』，是指那些資財恢復如初，應當作白二羯磨，捨棄先前的遮護法。『境想六句』，如前文所說，應當知曉。 阿蘭若（Aranya，寂靜處）住處外受食學處第四 佛陀住在劫畢羅筏窣睹城（Kapilavastu，迦毗羅衛城）的多根樹園。當時，六眾苾芻（Bhikkhu，比丘）住在阿蘭若（寂靜處）。那時，那片林野有很多賊寇，有信心的人帶著供養的食物前來，想要在林中舉辦福會。當時，六眾比丘預先去迎接食物，看見一位女子被賊人剝光衣服，身體裸露地藏在草叢中。六眾比丘看見后，強迫她佈施食物。她的家人後來趕到，得知此事不合法，斷絕了信心，因而產生了譏諷。由於飲食之事引起了譏嫌和煩惱，因此制定了這個學處。 『如果又有比丘住在阿蘭若（寂靜處）的恐怖之處，事先沒有觀察險難情況的人，在住處外面接受食物，這位比丘應當返回住處，到各位比丘那裡，分別告知說：「大德！我犯了對說惡法（Patidesaniya，應懺悔的罪）。這是不應該做的，現在我對你們懺悔。」這叫做對說法。』 『阿蘭若』，是指距離村落一拘盧舍（Krosa，一種長度單位）有僧人居住的地方，這裡是根據緣起而這樣說的；如果距離更遠的地方，也同樣適用這個規定。凡是居住的地方，如果有惡魔、不信的天眾、可怕的藥叉（Yaksa，夜叉）以及各種猛獸，都不應該居住。如果險難的地方沒有看守的人，應當派遣具備五種功德的比丘前去看守。被派遣后，他應當在早晨前往險難之處，用心觀察，如果看見賊人，應當放...
【English Translation】 English version 『Samgha』 (Samgha, the monastic community) refers to the monastic community that has already established protective rules. 『Trainee』 refers to those who have attained the Stream-enterer fruit (Srotapanna), Once-returner fruit (Sakrdagamin), and Non-returner fruit (Anagamin); only these are trainees. Even those who live at home may be non-trainees (Arhat). 『Trainee rules』 refers to the monastic community's detailed permission and skillful performance of Karma (action). Those who have not accepted an invitation beforehand, even if they receive Karma, accepting the invitation is not a violation. 『By one's own hand』 refers to something falling from the other person's hand into one's own hand; the original offense is committed when it first falls into one's hand. Listing two or five types of food is to clarify that accepting and consuming soups, vegetables, and similar items is not a violation. If the 『resolution method』 (undoing a previously made protection) has been completed, there is no violation. 『Resolution method』 refers to restoring the assets to their original state; a white second Karma should be performed to abandon the previous protection. The 『six phrases of object and thought』 should be understood as described earlier. The Fourth Training Rule on Receiving Food Outside the Aranya (Secluded Place) Dwelling The Buddha was residing in the Banyan Grove of Kapilavastu (Kapilavastu). At that time, the Group-of-Six Bhikkhus (monks) were living in an Aranya (secluded place). At that time, there were many thieves and bandits in that forest. Believers brought food as offerings, wanting to hold a meritorious gathering in the forest. At that time, the Group-of-Six went ahead to welcome the food and saw a woman being stripped naked by thieves, her body exposed and hidden in the grass. Upon seeing this, the Group-of-Six forced her to give them food. Her family arrived later, learned that this was unlawful, lost their faith, and gave rise to criticism. Because of the issues of food and drink, suspicion and annoyance arose, hence this training rule was established. 『If a Bhikkhu dwells in a frightening Aranya (secluded place) and, without first observing the dangerous situation, receives food outside the dwelling, that Bhikkhu should return to the dwelling, go to the other Bhikkhus, and separately inform them: 「Venerable ones! I have committed an offense requiring confession (Patidesaniya). This should not have been done; now I confess to you.」 This is called confession.』 『Aranya』 refers to a place where monks reside, one Krosa (a unit of length) away from a village; this is said based on the arising conditions; if the distance is greater, the same rule applies. In any dwelling place, if there are evil demons, unbelieving deities, fearsome Yakshas (spirits), and various fierce beasts, one should not reside there. If there is no guard in a dangerous place, a Bhikkhu possessing five qualities should be sent to guard it. Once dispatched, he should go to the dangerous place in the morning, carefully observe, and if he sees thieves, he should...
火煙、或道中布葉、或豎高幡令人遠見。若有施主送供食來，見此摽時令其警備，或遣人迎接。其觀察人聽在中前食五正食；若看守人在道受供者無犯。住處外者，謂離住處也。應還住處者，前三學處過由家起，故云向村外；此一學處過在空林，故云應還住處。實無看守，作無看守想疑，得根本罪，次二輕，后二無犯。在阿蘭若所居方地星辰道路咸應善知，行人來往隨力供給，干麨及水量時貯畜。若見客至應唱善來，含笑先言不應顰蹙。若女人來，隨其年幾作母女姊妹等想。余文可知。
第五部眾學法
眾學法者，謂于廣釋及十七事中所有眾多惡作惡說，咸悉攝在眾學法中，是故總言眾多學法。如苾芻眾不應鼓樂。若供養時不得告云：「汝可作樂。」應語言：「汝可供養大師」。不應三指點灰于自額上畫為三道。亦不以鏡及水為好觀面，觀蟲之時見面無犯。若看面瘡㾗、若看頭白麵皺，觀知前後容顏改變生厭離想，此皆無犯。不應以梳理髮。于諸善品不應懶惰。若為大眾種植園圃，未華未果不應舍而遠行，若屬別人看守者無犯。出入門戶咸須用心，開閉之時不應造次。若經行時勿緩勿急。應畜洗足器，若見瓶空應即添水。不應以杙釘于制底，不應登上。若無求寂及以餘人者，應香湯洗足為供養事上亦無犯
【現代漢語翻譯】 現代漢語譯本： 火煙，或者在道路中鋪設樹葉，或者豎立高高的旗幟讓人從遠處就能看見。如果有施主送來食物供養，看到這些標誌時，就讓他們警惕準備，或者派人去迎接。負責觀察的人可以在中午前食用五種正食；如果看守的人在路上接受供養，就沒有違犯。『住處外』，指的是離開住處。『應還住處』，前三個學處是因為在家而產生的過失，所以說是『向村外』；這一個學處是因為在空曠的樹林里產生的過失，所以說是『應還住處』。實際上沒有看守，卻想像成沒有看守或者懷疑沒有看守，就會犯根本罪，其次兩種情況是輕罪，最後兩種情況沒有違犯。在阿蘭若（Aranya，寂靜處）所居住的地方，方位、地勢、星辰、道路都應該清楚瞭解，對於來往的行人，要盡力供給，干炒麵和水要隨時儲備。如果看到客人來了，應該說『善來』（Welcome），面帶微笑，先說友好的話，不應該皺眉頭。如果來的是女人，要根據她的年齡大小，把她看作母親、女兒、姐妹等等。其餘的文字可以自己理解。
第五部 眾學法
眾學法，指的是在廣釋（Vinaya-vibhanga，律廣釋）以及十七事中所有眾多的惡作（Dukkata，惡作罪）惡說（Dubbhasita，惡說罪），全部都包含在眾學法中，所以總的說是眾多學法。例如，比丘（Bhiksu，出家男眾）們不應該演奏音樂。如果供養的時候，不能告訴別人說：『你可以演奏音樂。』應該說：『你可以供養大師』。不應該用三個手指沾灰在自己的額頭上畫三道。也不應該用鏡子和水來好好地照看自己的面容，觀察蟲子的時候見面容沒有違犯。如果看面部的瘡疤、或者看頭髮變白、面容變皺，觀察並瞭解前後容顏的改變，從而產生厭離的想法，這些都沒有違犯。不應該用梳子梳理頭髮。對於各種善事不應該懶惰。如果爲了大眾種植園圃，還沒有開花結果，不應該捨棄而遠行，如果屬於別人看守就沒有違犯。出入房門都要用心，開關的時候不應該輕率。經行（Cankrama，禪修方式）的時候不要太慢也不要太快。應該準備洗腳的器具，如果看到瓶子空了，應該立即添水。不應該把木樁釘在制底（Caitya，佛塔）上，不應該登上佛塔。如果沒有沙彌（Sramanera，出家男眾）以及其他人的話，用香湯洗腳作為供養的事情也沒有違犯。
【English Translation】 English version: Fire and smoke, or spreading leaves on the road, or erecting tall banners so that people can see them from afar. If a donor sends food offerings, upon seeing these signs, let them be alert and prepared, or send someone to greet them. The observer can eat the five proper foods before noon; if the watchman receives offerings on the road, there is no offense. 'Outside the dwelling' refers to being away from the dwelling. 'Should return to the dwelling' refers to the fact that the first three training rules involve offenses arising from being at home, hence 'towards the village'; this one training rule involves offenses arising in the empty forest, hence 'should return to the dwelling.' If there is actually no watchman, but one imagines or suspects there is no watchman, one commits a root offense, the next two are minor offenses, and the last two are not offenses. In the Aranya (Aranya, quiet place), one should be well aware of the location, direction, terrain, stars, and roads, and provide for travelers to the best of one's ability, storing roasted barley flour and water at all times. If one sees a guest arriving, one should say 'Welcome' (善來), with a smile, speaking friendly words first, and should not frown. If a woman comes, one should regard her as a mother, daughter, sister, etc., according to her age. The remaining text can be understood on one's own.
Part Five: Rules of Training for the Sangha
The rules of training for the Sangha refer to the numerous Dukkata (Dukkata, offense of wrong-doing) and Dubbhasita (Dubbhasita, offense of wrong-speaking) in the Vinaya-vibhanga (Vinaya-vibhanga, extensive explanation of the Vinaya) and the seventeen matters, all of which are included in the rules of training for the Sangha, hence the general term 'numerous training rules.' For example, Bhiksus (Bhiksu, ordained male monastic) should not play music. If offering, one should not say, 'You may play music.' One should say, 'You may make offerings to the Teacher.' One should not use three fingers to apply ash to one's forehead, drawing three lines. Nor should one use a mirror or water to admire one's face; there is no offense in seeing one's face when looking for insects. If one looks at facial sores or scars, or at gray hair or wrinkles, observing and understanding the changes in one's appearance over time, thereby generating a sense of detachment, all of these are not offenses. One should not comb one's hair. One should not be lazy in good deeds. If planting a garden for the Sangha, one should not abandon it and travel far away before it has flowered and fruited; if it is entrusted to someone else to watch over, there is no offense. One should be mindful when entering and leaving doors, and should not be careless when opening and closing them. When walking Cankrama (Cankrama, meditative walking), one should not be too slow or too fast. One should have a foot-washing basin, and if one sees the pitcher is empty, one should immediately add water. One should not nail stakes into a Caitya (Caitya, stupa), and should not climb on it. If there are no Sramaneras (Sramanera, novice monk) or others, there is no offense in washing feet with scented water as an act of offering.
。若作大師形像，除腳玔耳珰，余莊嚴具隨意應作。若菩薩像者聽。佛陀大會旋繞村城行道之時，五種咸應隨從圍繞。其最老上座應受吉祥水，有力少年應助擎像。如是等於律所說，不依行者鹹得惡作。又于苾芻尼學處，苾芻所不應為者亦皆得罪。是故通言眾多學法。此等皆由法式事譏嫌煩惱，制斯學處。
爾時世尊作如是念：「過去諸佛云何教聲聞眾著衣服耶？」是時諸天前白佛言：「如凈居天所著衣服。」世尊即以天眼觀知，如諸天所說無有異也，因制苾芻披著衣法。言齊整者，離不齊整著衣過也。應當學者，是應學事。不太高者，不過膝上也。此中犯者，若苾芻不依佛教、不顧羞恥、欲為非法者，捉衣開張，得責心惡作；若披著身，得對說惡作。若苾芻有順奉心而著衣不如法、或時忘念、或是無知非法著者，惟犯責心惡作。如是于余學處，準此應知。不太下者，謂不下垂至地。齊何是著裙量？謂齊踝上四指。不像鼻者，不放裙邊當齊內擪，下垂於地由如象鼻，故以為喻。不蛇頭者，謂反出衣角屈擪腰間，頭若龍蛇。不多羅葉者，謂捉裙邊細疊成褶，腰邊總擪形若多羅葉，上聚下散者是也。不豆團形者，總捉上裙傍內腰裹，同俗婦女著裙作豆團形也。齊整披三衣者，亦是離不齊整著衣過也。不太高者，謂不
【現代漢語翻譯】 現代漢語譯本：如果要做大師的形象，除了腳鐲（腳上的裝飾品）和耳珰（耳環），其餘的莊嚴飾品可以隨意製作。如果是菩薩像，則可以。在佛陀大會上，圍繞村莊和城市行走時，五種人應該跟隨圍繞。其中最年長的上座應該接受吉祥水，有力的年輕人應該幫助抬佛像。這些在律藏中都有說明，不按照這些做的都會犯惡作罪。另外，在比丘尼的學習之處，比丘不應該做的事情也都會構成犯罪。因此，總的來說有很多需要學習的法。這些都是因為法式、事情的譏嫌和煩惱，才制定了這些學處。 當時世尊這樣想：『過去的諸佛是怎樣教導聲聞眾穿衣服的呢？』這時，諸天稟告佛說：『就像凈居天所穿的衣服一樣。』世尊就用天眼觀察，知道和諸天所說的一樣，因此制定了比丘披著衣服的規定。『齊整』的意思是，避免不整齊地穿衣服的過失。『應當學』的意思是，這是應該學習的事情。『不太高』的意思是，不要超過膝蓋以上。這裡如果有人犯戒，如果比丘不按照佛教的教導，不顧羞恥，想要做非法的事情，抓住衣服張開，會犯責心惡作罪；如果披在身上，會犯對說惡作罪。如果比丘有順從的心，但是穿衣服不如法，或者有時忘記了，或者是不懂而非法地穿衣服，只犯責心惡作罪。像這樣，對於其他的學處，應該按照這個來理解。『不太下』的意思是，不要下垂到地上。『齊何是著裙量？』意思是裙子的長度應該到哪裡？意思是到腳踝以上四指的地方。『不像鼻』的意思是，不要把裙邊放下來，讓它齊齊地垂在裡面，下垂到地上，像象鼻一樣，所以用這個來比喻。『不蛇頭』的意思是，不要把衣角反出來，彎曲地塞在腰間，頭就像龍蛇一樣。『不多羅葉』的意思是，不要把裙邊抓起來，細細地疊成褶皺，在腰邊總地塞進去，形狀像多羅葉，上面聚攏，下面散開。『不豆團形』的意思是，不要把上面的裙子總地抓住，在腰間裹起來，像世俗婦女穿裙子一樣，做成豆團的形狀。『齊整披三衣』，也是爲了避免不整齊地穿衣服的過失。『不太高』的意思是，不要
【English Translation】 English version: If making an image of a master, other than anklets (ornaments on the feet) and earrings (ear ornaments), other adornments can be made as desired. If it is an image of a Bodhisattva, then it is allowed. During the Buddha assembly, when circumambulating villages and cities, five types of people should follow and surround. Among them, the most senior elder should receive auspicious water, and strong young men should help carry the image. These are all stated in the Vinaya, and those who do not follow these will commit an offense of 'dukkaṭa' (an offense of wrong-doing). Furthermore, in the training place for Bhikṣuṇīs (nuns), things that a Bhikṣu (monk) should not do will also constitute an offense. Therefore, generally speaking, there are many things to learn. These precepts are established because of the rules, matters of criticism, troubles, and vexations. At that time, the World Honored One thought, 'How did the Buddhas of the past teach the Śrāvakasaṅgha (community of disciples) to wear robes?' At that time, the Devas (gods) reported to the Buddha, 'Like the robes worn by the Śuddhāvāsa Devas (gods of the Pure Abodes).' The World Honored One then used his divine eye to observe and knew that it was as the Devas had said, and therefore established the rule for Bhikṣus to wear robes. 'Neat' means to avoid the fault of wearing robes in a disorderly manner. 'Should learn' means that this is something that should be learned. 'Not too high' means not above the knees. If someone violates this, if a Bhikṣu does not follow the Buddha's teachings, disregards shame, and wants to do unlawful things, grabbing the robe and opening it will commit an offense of 'citta-dukkaṭa' (an offense arising from intention); if wearing it on the body, it will commit an offense of 'paṭidesanīya-dukkaṭa' (an offense requiring confession). If a Bhikṣu has a compliant mind but wears the robe improperly, or sometimes forgets, or is ignorant and wears the robe unlawfully, he only commits an offense of 'citta-dukkaṭa'. Likewise, for other training precepts, this should be understood accordingly. 'Not too low' means not hanging down to the ground. 'What is the measure for wearing the skirt?' means where should the length of the skirt be? It means four fingers above the ankles. 'Not like an elephant's trunk' means do not let the edge of the skirt hang down neatly inside, drooping to the ground like an elephant's trunk, hence the analogy. 'Not like a snake's head' means do not turn out the corner of the robe and tuck it bent at the waist, the head being like a dragon or snake. 'Not like a Tala leaf' means do not grab the edge of the skirt and fold it into fine pleats, tucking it all at the waist, the shape being like a Tala leaf, gathered at the top and scattered at the bottom. 'Not like a bean-shaped ball' means do not grab the upper skirt altogether and wrap it around the waist, like secular women wearing skirts, making a bean-shaped ball. 'Neatly wearing the three robes' is also to avoid the fault of wearing robes in a disorderly manner. 'Not too high' means not
過膝上。不太下者，不垂過裙緣。好正披者，不張手足現撩亂相。好正覆者，應好覆蓋不偏露形。
少語言者，不應同俗多作言說。不大叫呼，如童兒類；設有須喚他不聞時，應請俗人為其大喚。不高視者，舉目視前一逾伽地是為視量。逾伽量者，長四肘也。不應傍視亦不回顧，端形直視徐行而進，牛馬犬等應預觀察，不應逼近，恐有傷損。不覆頭者，不以衣物覆頭，猶如新嫁女。上下衣服不得偏抄一邊露現形體。雙抄者，總攝兩邊置於肩上。凡是行步非大人相者，皆應遠離。不搖身者，如炫色女搖身而行。不掉臂者，猶如小兒及癲狂類。不搖頭者，猶如象子搖動其頭。不肩排者，不以肩搏排觸於他。不連手者，不應連手在路並行。未請坐不應坐者，在室羅筏悉底城，由鄔波難陀在婆羅門舍制斯學處。
不善觀察者，亦在室羅筏悉底城，由鄔陀夷不觀床座坐殺小兒。放身者，緣在劫畢羅伐窣睹城，由鄔陀夷習學菩薩昔在宮時生戲弄心放身而坐，床座摧破招譏故制。不壘足者，不以一腳重於腳上壘之而坐。不重內踝者，謂不正身重踝而坐。不重外踝者，準事應知。
恭敬受食者，凡受食時極須存念，不應寬慢致令缽破。食缽不得滿者，受食之時應觀其缽勿令流溢，所有羹菜不應多請，后安飯時恐溢出
【現代漢語翻譯】 現代漢語譯本 過膝上。不太下者，裙子的長度不應超過裙邊。喜歡端正披搭袈裟的人，不應張開手腳，顯得輕浮散亂。喜歡端正覆蓋袈裟的人，應當好好地覆蓋身體，不要偏袒露出形體。
少語言者，不應像世俗之人那樣多說話。不大聲叫喊，像小孩子一樣；如果確實需要呼喚他人，但對方聽不見時，應當請世俗之人代為大聲呼喚。不高視者，抬起眼睛向前看，視線距離一逾伽地（yujia di）(長度單位)即可。一逾伽地的長度，大約是四肘。不應向旁邊看，也不應回頭，保持端正的姿勢，筆直地向前慢慢行走，對於牛、馬、狗等動物，應當預先觀察，不要靠近，以免造成傷害。不覆頭者，不要用衣物遮蓋頭部，像新嫁娘一樣。上下身的衣服，不得偏袒抄起一邊，露出形體。雙抄者，是指將兩邊的衣服都抄起來，搭在肩膀上。凡是行走姿勢不像成年人的，都應當遠離。不搖身者，不要像賣弄姿色的女子那樣搖擺身體行走。不掉臂者，不要像小孩子和癲狂之人那樣甩動胳膊。不搖頭者，不要像小像那樣搖動頭部。不肩排者，不要用肩膀推撞他人。不連手者，不應手拉著手在路上並行。未請坐不應坐者，這件事發生在室羅筏悉底城（Shi luo fa xi di cheng），由於鄔波難陀（Wubo Nanda）在婆羅門（Poluomen）的住所制定了這個學處。
不善觀察者，這件事也發生在室羅筏悉底城（Shi luo fa xi di cheng），由於鄔陀夷（Wutuo Yi）不觀察床座就坐下，結果壓死了小孩。放身者，這件事發生在劫畢羅伐窣堵城（Jie Bi Luo Fa Su Du cheng），由於鄔陀夷（Wutuo Yi）學習菩薩（Pusa）過去在宮殿時嬉戲的樣子，放鬆身體而坐，結果把床座壓壞了，招致譏諷，因此制定了這個規定。不壘足者，不要把一隻腳疊在另一隻腳上坐。不重內踝者，是指不正身坐，把身體的重量壓在內踝上。不重外踝者，參照上述情況可知。
恭敬受食者，凡是接受食物的時候，一定要集中注意力，不要懈怠緩慢，導致缽被打碎。食缽不得滿者，接受食物的時候，應當觀察缽的情況，不要讓食物溢出來，對於羹湯菜餚，不應多要，以免之後盛飯的時候溢出來。
【English Translation】 English version The length should be over the knees. For those not too low, the skirt should not hang over the edge of the skirt. Those who like to wear the kasaya (jiasha) properly should not spread their hands and feet, appearing frivolous and disheveled. Those who like to cover themselves properly should cover themselves well and not expose their bodies.
Those who speak little should not talk like ordinary people. Do not shout loudly like children; if you need to call someone but they cannot hear you, you should ask a layman to shout loudly for you. Those who do not look high should raise their eyes and look forward, with a viewing distance of one yojana (yujia) (unit of length). The length of one yojana is about four cubits. You should not look sideways or look back, keep your posture upright, look straight ahead, and walk slowly. You should observe cattle, horses, dogs, etc. in advance and avoid approaching them, lest they cause injury. Those who do not cover their heads should not cover their heads with clothing, like a newly married woman. The upper and lower garments should not be partially lifted on one side, exposing the body. 'Shuang chao' means to gather both sides of the clothes and place them on the shoulders. Anyone who walks in a manner that is not like an adult should be avoided. Those who do not sway their bodies should not walk like seductive women swaying their bodies. Those who do not swing their arms should not swing their arms like children or madmen. Those who do not shake their heads should not shake their heads like elephant calves. Those who do not push with their shoulders should not push or bump into others with their shoulders. Those who do not hold hands should not walk side by side on the road holding hands. One should not sit down without being invited to sit. This matter occurred in Shravasti (Shi luo fa xi di cheng), where Upananda (Wubo Nanda) established this precept in the residence of a Brahmin (Poluomen).
Those who do not observe well, this matter also occurred in Shravasti (Shi luo fa xi di cheng), because Udayin (Wutuo Yi) did not observe the bed and sat down, killing a child. 'Fang shen' (relaxing the body) occurred in Kapilavastu (Jie Bi Luo Fa Su Du cheng), because Udayin (Wutuo Yi) learned from the Bodhisattva (Pusa) when he was in the palace, playing and relaxing his body while sitting, which resulted in breaking the bed and causing ridicule, so this rule was made. Those who do not stack their feet should not sit with one foot stacked on top of the other. Those who do not put weight on the inner ankle refer to sitting improperly, putting the weight of the body on the inner ankle. Those who do not put weight on the outer ankle should be understood according to the circumstances.
Those who respectfully receive food must concentrate when receiving food and should not be slow or negligent, causing the bowl to break. The food bowl should not be full. When receiving food, you should observe the bowl and not let the food overflow. You should not ask for too much soup or vegetables, lest it overflow when adding rice later.
故。行食未至不應遙喚，隨到受之勿生食想。若預申缽，表有貪心。缽臨食上，是醜惡相。言恭敬者，不多言說相同淫女，應善用心。摶者，謂以手爬飯非多非少可口而內，非是摶令相著張口待食現饕餮相。食在口中不應言說，同白衣法。羹飯不得互掩覆者，意欲多求長貪心故。應于飲食生厭離想，是為出家所應作事，隨得隨食少欲爲念。不彈舌食者，施主設食其食過甜，故為彈舌詐現醋相。不[口專]㗱食者，其食實醋，故[口專]㗱唇作聲而現甜相。言呵氣食者，其食過熱，戲現冷相呵之使熱。吹氣食者，其食過冷，戲現熱相吹之使冷。此等皆是調弄施主致招譏過。不手散食者，不如雞爬食。不嚙半者，半在口中、半墮缽中。不舒舌者，長舒其舌舐掠兩唇。窣睹波形者，下置麨團像其塔狀，上置蘿菔作相輪形，是地獄中脯爛拏塔，為其調戲致俗譏嫌。舐手者，手有餘食不應舌舐。手有食水不振餘人。繫心而食充軀長道，不得觀他生嫌賤心。污手捉凈水者，謂食所沾及不凈所污。凡欲食啖，皆須土屑澡豆等凈洗手已，方捉食器飲器及凈水瓶。有諸俗人從苾芻乞缽中水，為吉祥故、為除病故。時鄔波難陀，以所食缽水和殘飯持與，令生嫌賤。是故聖制授缽水法。應先三遍凈洗缽已，盛滿清水，誦聖伽他可兩三遍，
【現代漢語翻譯】 因此，食物尚未送達時不應遙遠呼喚，應隨送到就接受，不要產生貪求食物的想法。如果預先伸出缽，表明有貪心。缽放在食物之上，是不雅觀的行為。說到恭敬，不應多說話，應善於用心。『摶』的意思是用手抓飯，不多不少，適量可口地放入嘴裡，而不是捏成團，張開嘴巴等待餵食，顯出貪吃的樣子。食物在口中時不應說話，這與在家人的規矩相同。羹和飯不應互相掩蓋，這是因為想要多求，增長貪心。應該對飲食產生厭離的想法，這是出家人應該做的事情，隨緣得到什麼就吃什麼，以少欲爲念。不彈舌頭吃東西，是因為施主提供的食物太甜，故意彈舌頭，假裝食物很酸的樣子。不[口專]㗱（chuài）著吃東西，是因為食物確實很酸，故意[口專]㗱嘴唇發出聲音，裝出食物很甜的樣子。說呵氣吃東西，是因為食物太熱，假裝很冷的樣子，呵氣使食物變冷。吹氣吃東西，是因為食物太冷，假裝很熱的樣子，吹氣使食物變熱。這些都是調戲施主，招致譏諷。不用手散開食物，那樣就像雞用爪子扒食一樣。不咬一半，一半在口中，一半掉在缽中。不伸舌頭，長長地伸出舌頭舔舐嘴唇。『窣堵波』（Stupa，塔）的形狀，是指下面放置糌粑團，做成塔的形狀，上面放置蘿蔔，做成相輪的形狀，就像地獄中的腐爛的塔，這樣做是爲了調戲，招致世俗的譏嫌。舔手，手上殘留食物不應用舌頭舔。手上有食物的水，不要甩到別人身上。專心致志地吃飯，是爲了滋養身體，增長道業，不得觀察他人，產生嫌棄輕賤的心。用臟手拿乾淨的水，是指手被食物或不乾淨的東西玷汙。凡是想要吃東西，都必須用土、細末或澡豆等清洗乾淨手后，才能拿取食器、飲器以及凈水瓶。有些俗人向比丘乞討缽中的水，爲了吉祥，爲了消除疾病。當時鄔波難陀（Upananda，人名），用吃剩的缽中的水和殘飯混合在一起給他們，使他們產生嫌棄輕賤之心。因此，聖人制定了授予缽水的規矩。應該先三遍清洗乾淨缽，盛滿清水，誦讀聖伽陀（Gatha，偈頌）兩三遍。 現代漢語譯本
【English Translation】 Therefore, one should not call out from afar when food has not yet arrived, but accept it as it is delivered, without giving rise to thoughts of craving for food. If one extends the bowl in advance, it indicates greed. Placing the bowl above the food is an unseemly act. When speaking of reverence, one should not talk too much, but be mindful. 'Tuan' means to take the rice with one's hand, neither too much nor too little, just enough to be palatable, and put it into one's mouth, not to knead it into a ball, open one's mouth and wait to be fed, displaying a gluttonous appearance. One should not speak with food in one's mouth, which is the same as the rules for laypeople. Soup and rice should not be covered over each other, because this is due to wanting to ask for more, increasing greed. One should generate thoughts of aversion and detachment towards food and drink, which is what a renunciant should do, eating whatever one receives, with the thought of desiring little. One should not click one's tongue while eating, because the food provided by the donor is too sweet, so one deliberately clicks one's tongue, pretending that the food is sour. One should not 'chuai' (suck in) while eating, because the food is indeed sour, so one deliberately 'chuai' one's lips and make a sound, pretending that the food is sweet. Saying that one breathes on the food while eating is because the food is too hot, pretending that it is cold, breathing on it to make it cool. Blowing on the food while eating is because the food is too cold, pretending that it is hot, blowing on it to make it warm. All of these are teasing the donor, leading to ridicule. One should not scatter the food with one's hands, as if a chicken were scratching for food. One should not bite off half, with half in one's mouth and half falling into the bowl. One should not stick out one's tongue, stretching out one's tongue to lick one's lips. The shape of a 'Stupa' (塔, Pagoda), refers to placing a tsampa (roasted barley flour) ball below, making it into the shape of a stupa, and placing a radish on top, making it into the shape of a spire, like a rotten stupa in hell, doing this is to tease, leading to worldly ridicule. Licking one's hand, one should not lick one's hand with one's tongue if there is food remaining on it. One should not shake the water with food on one's hand onto others. Eating with a focused mind is to nourish the body and increase the path, one should not observe others and generate thoughts of disgust and contempt. Taking clean water with dirty hands refers to hands that have been stained by food or unclean things. Whenever one wants to eat, one must wash one's hands cleanly with earth, powder, or soap beans before taking up eating utensils, drinking utensils, and clean water bottles. Some laypeople ask bhikkhus for water from their bowls, for good luck, to eliminate illness. At that time, Upananda (鄔波難陀, a name) mixed the water from his bowl with leftover food and gave it to them, causing them to generate thoughts of disgust and contempt. Therefore, the Holy One established the rule of giving bowl water. One should first wash the bowl cleanly three times, fill it with clean water, and recite the Gatha (聖伽陀, verses) two or three times. English version
方授與人。地上無替不應安缽者，若以樹葉等為替者無犯。不立洗缽者，恐墮破故。及危險等處，皆恐損故。
聽法之人先應虔敬，若懷憍慢法水不停，是故恭勤方能受道。離憍傲相及諸兵刃，方為說法。若有病者無犯。
若青草上、好樹下，及華果樹人所停息者，不應大小便；若棘刺叢處者無犯。若大林中行枝葉交茂，應離人行處。若涉生草、田間無空處，應持干葉布上便利。若無可得者無犯。應于寺東北角安置圊廁，其廁四邊應栽棘刺，大小行廁並須別作，各安門扇皆著傍扂。其便利處應在隱屏。凡欲入廁應脫上衣，在於上風凈處安置。向洗手處，于磚版石上先置灰土用為洗凈。其置土物長一肘闊一搩手。余用灰及土列作兩行，行別七聚，更安一聚，總十五聚。土須細末聚若半挑。貯土之器應用木槽，預收備擬無令闕乏。將入廁時，持土三塊，事訖可用此物隨時去穢，一將拭體、一用洗身、一塊偏灑左手。若有籌片，兩塊便得。其籌不應棄于廁內，應穿小孔向外棄之。下濕之鄉別為洗處，水流外出不應停溢。若懸絕臨崖者，隨事籌量。初入廁時作聲謦咳、或時蹋地、或復彈指，應掩門扇閉以傍扂。便轉既竟，左腋抱瓶右手開門，至洗凈處，蹲在一邊土近右手，瓶安左膝、左臂牢壓，或安三叉木上。注
【現代漢語翻譯】 現代漢語譯本： 允許將缽授予他人。如果地上沒有可以替代放置缽的地方，不應該安放缽，如果用樹葉等作為替代物，則沒有過失。不設立洗缽的地方，是害怕缽被打碎的緣故。以及在危險等地方，都是害怕缽受損的緣故。
聽法的人首先應該虔誠恭敬，如果心懷驕慢，佛法之水就無法流入心中，所以只有恭敬勤奮才能接受佛法。遠離驕傲自滿的姿態以及各種兵器，才能為他人說法。如果有生病的人，則沒有限制。
在青草地上、好的樹下，以及有花果的樹旁，人們休息的地方，不應該大小便；如果在荊棘叢生的地方，則沒有限制。如果在大森林中行走，樹枝樹葉茂盛，應該遠離人們行走的地方。如果必須經過生長茂盛的草地、田間沒有空地，應該拿著乾燥的樹葉鋪在上面大小便。如果沒有可以利用的物品，則沒有限制。應該在寺廟的東北角安置廁所，廁所的四邊應該栽種荊棘，大便和小便的廁所必須分別建造，各自安裝門扇，都要安上門閂。大小便的地方應該在隱蔽之處。凡是想要進入廁所，應該脫掉上衣，放在上風乾凈的地方。面向洗手的地方，在磚版或石頭上先放置灰土，用來洗凈。放置灰土的物品長一肘，寬一拃手。其餘的用灰和土排列成兩行，每行七堆，再安放一堆，總共十五堆。土必須是細末，每堆像半挑那麼多。儲存土的容器應該用木槽，預先準備好，不要讓它缺少。將要進入廁所時，拿著三塊土，事情完畢后可以用這些東西隨時去除污穢，一塊用來擦拭身體，一塊用來清洗身體，一塊專門灑在左手上。如果有籌片，兩塊土就可以了。籌片不應該丟棄在廁所內，應該穿一個小孔，向外丟棄。在潮濕的地方另外設定洗手的地方，水流出去不應該停滯溢出。如果是在懸崖邊上，則根據實際情況考慮。剛進入廁所時，發出咳嗽的聲音，或者踩踏地面，或者彈指，應該掩上門扇，用門閂關好。大小便完畢后，左腋下夾著水瓶，右手打開門，到洗凈的地方，蹲在一邊，土靠近右手，水瓶放在左膝上，左臂牢牢壓住，或者放在三叉木上，然後注水洗凈。
【English Translation】 English version: It is permissible to hand over the bowl to another person. If there is no suitable place on the ground to set the bowl down, it should not be placed there. If leaves or similar items are used as a substitute, there is no offense. A place for washing the bowl is not established, for fear of it being broken. And in dangerous places, it is also for fear of damage.
Those who listen to the Dharma should first be reverent and respectful. If one harbors arrogance, the water of the Dharma will not flow into the heart. Therefore, only with reverence and diligence can one receive the Way. One should be free from arrogance and all weapons when expounding the Dharma. If someone is ill, there is no restriction.
One should not urinate or defecate on green grass, under good trees, or near flowering or fruit-bearing trees where people rest; if it is in a thorny thicket, there is no offense. If walking in a large forest where branches and leaves are dense, one should stay away from where people walk. If one must pass through lush grass or fields with no open space, one should use dry leaves or cloth to relieve oneself. If nothing is available, there is no offense. The toilet should be located in the northeast corner of the temple, and the four sides of the toilet should be planted with thorns. Separate toilets must be built for urination and defecation, each with a door and a latch. The place for relieving oneself should be secluded. Whenever one wishes to enter the toilet, one should remove the upper garment and place it in a clean, upwind place. Facing the washing area, first place ash and soil on a brick or stone slab for cleansing. The item for placing the ash and soil should be one cubit long and one span wide. The remaining ash and soil should be arranged in two rows, with seven piles in each row, and then one more pile, for a total of fifteen piles. The soil must be finely ground, and each pile should be about half a scoop. The container for storing the soil should be a wooden trough, prepared in advance to avoid shortages. When entering the toilet, take three pieces of soil. After finishing, these items can be used to remove impurities at any time: one piece for wiping the body, one for washing the body, and one specifically for sprinkling on the left hand. If there are counting sticks (籌片 chóu piàn), two pieces of soil are sufficient. The counting sticks should not be discarded in the toilet; a small hole should be made in them, and they should be discarded outside. In damp areas, a separate washing area should be provided, with water flowing out and not stagnating. If it is on a cliff edge, consider the situation accordingly. When first entering the toilet, make a coughing sound, or stomp the ground, or snap the fingers, and close the door with the latch. After relieving oneself, hold the water bottle under the left arm, open the door with the right hand, go to the washing area, squat on one side with the soil near the right hand, place the bottle on the left knee, press firmly with the left arm, or place it on a three-pronged stick, and then pour water to cleanse.
水向身，然後右手撥取七土但洗左手，后之七土兩手俱洗，余有一土用洗君持。其水隨洗隨流，勿令停住。次向余處別洗雙足，披衣持瓶，既到房已安置觸瓶，以干牛糞揩手，取凈瓶水如法再三洗漱，方名為凈得作餘事。此由身子作斯洗凈，伏彼外道婆羅門故，世尊因此制諸苾芻。若不依行，鹹得惡作。若小便時，但一土洗身、一土洗手，如廣文說。檢校寺人數觀廁處，見有不凈即應掃拭涂治、或水洗令凈。其小行處有不凈時，應用草揩、或破布拭、以水灌洗，有泥決通無令臭穢。若有病人不能起動者，應穿牀蓆作孔，以破衣替身恐生瘡損。除棄不凈應畜兩盆，更互凈洗並將油拭。大小行時不應披三衣，但著僧腳崎及裙。亦不應用好者，善須詳審勿衣觸地。若苾芻大小行訖，乃至未將凈水漱口，不受他禮亦不禮他，不坐床座及啖飲食。違者皆得惡作。若飲藥湯無水可求者無犯。若服瀉藥若患苦痢，乃至未差不應數洗，須將籌土權時且拭，若瀉痢竟依法而洗。鞋履玷汙即應洗除。病人坐處及洗凈處，勿令勞倦。若便利未至不應預去，時至不應久留。若放下氣勿使作聲。旋溺事竟，不應久停圊內。于廁屋中不棄洟唾。若上座前、若在凈地及食者前，皆不洟唾。凡洟唾時勿作大聲，亦不應數為洟唾。若性多洟唾者，應向屏處
。若有病緣聽安承唾器，若沙若以石若斬草豎安器中莫使濽溢，應數洗之勿令臭氣。不在水中者，若水闊應于木上，若無可得同上草田。樹過人不上者，恐日時過望取食人。若有虎豹聽上高樹，但有難緣者皆無犯。
此眾學法總為八例：一、著衣服事；二、入村事；三、坐起事；四、食啖事；五、護缽事；六、說法事；七、便利事；八、觀望事。余如廣文。
七滅諍法
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。此等皆由他詰問事，不忍他詰譏嫌煩惱，制斯學處。
七滅諍法者，於四諍事七法能除，是故名此為七滅諍法。何謂四諍？一、評論諍；二、非言諍；三、犯罪諍；四、作事諍。言評論諍者，如有諍云：「凡說法時獲利養者，此物合入說法之人。」有云：「不合。」由此為緣遂致紛競，因評論事而起諍
【現代漢語翻譯】 現代漢語譯本： 如果因為生病需要使用痰盂，允許使用。可以用沙子、石頭或者割下的草豎立在痰盂中，防止痰液濺出。應該經常清洗痰盂，不要讓它產生臭味。如果不在水中，如果水面寬闊，應該放在木頭上；如果沒有木頭，可以像前面一樣放在草地或田地上。如果樹木高於人，但不能攀爬，要小心有人在不適當的時間攀爬摘取食物。如果遇到老虎或豹子，允許爬到高樹上躲避，但如果有其他困難的情況，都可以不遵守這些規定。
這些關於僧眾學習的法則總共有八個方面：一、穿衣服的事情；二、進入村莊的事情；三、坐立的事情；四、飲食的事情；五、保護缽的事情；六、說法的事情；七、便利（大小便）的事情；八、觀望的事情。其餘的可以參考廣律（Vinaya，戒律）的詳細說明。
七滅諍法（Sapta Vidhi Samatha，七種平息爭端的方法）
應當給予現前毗奈耶（Pratyaksha Vinaya，現前調伏法），應當給予現前毗奈耶（Pratyaksha Vinaya，現前調伏法）。
應當給予憶念毗奈耶（Smriti Vinaya，憶念調伏法），應當給予憶念毗奈耶（Smriti Vinaya，憶念調伏法）。
應當給予不癡毗奈耶（Amoodha Vinaya，不癡調伏法），應當給予不癡毗奈耶（Amoodha Vinaya，不癡調伏法）。
應當給予求罪自性毗奈耶（Pratijnaa-karaka Vinaya，自認罪調伏法），應當給予求罪自性毗奈耶（Pratijnaa-karaka Vinaya，自認罪調伏法）。
應當給予多人語毗奈耶（Yebhuyyasika Vinaya，多數決調伏法），應當給予多人語毗奈耶（Yebhuyyasika Vinaya，多數決調伏法）。
應當給予自言毗奈耶（Tadvat Vinaya，如是語調伏法），應當給予自言毗奈耶（Tadvat Vinaya，如是語調伏法）。
應當給予草掩毗奈耶（Trina-vastaraka Vinaya，覆草調伏法），應當給予草掩毗奈耶（Trina-vastaraka Vinaya，覆草調伏法）。
如果發生爭端，應當用這七種方法，遵循佛陀的教導，如法如律地平息爭端。這些都是因為有人受到他人的詰問，不能忍受他人的詰問、譏諷和嫌棄而產生的煩惱，所以制定這些學處。
所謂的七滅諍法（Sapta Vidhi Samatha，七種平息爭端的方法），是指用七種方法可以消除四種爭端，所以稱之為七滅諍法。什麼是四種爭端？一、評論諍；二、非言諍；三、犯罪諍；四、作事諍。所謂的評論諍，例如有人爭論說：『凡是在說法時獲得利益供養，這些財物應該歸說法的人所有。』有人說：『不應該。』因為這個緣故，導致紛爭，因為評論事情而引起爭端。
【English Translation】 English version: If there is a need to use a spittoon due to illness, it is allowed. Sand, stones, or cut grass can be placed upright in the spittoon to prevent spillage. The spittoon should be washed frequently to avoid foul odors. If not in water, and the water surface is wide, it should be placed on wood; if there is no wood available, it can be placed on grass or fields as before. If the trees are taller than a person but cannot be climbed, be careful of people climbing and picking food at inappropriate times. If encountering tigers or leopards, it is allowed to climb high trees to avoid them, but if there are other difficult circumstances, these rules can be disregarded.
These rules for the Sangha's learning are generally in eight categories: 1. Matters concerning clothing; 2. Matters concerning entering villages; 3. Matters concerning sitting and standing; 4. Matters concerning eating and drinking; 5. Matters concerning protecting the alms bowl; 6. Matters concerning teaching the Dharma; 7. Matters concerning elimination (urination and defecation); 8. Matters concerning observation. The rest can be found in the detailed explanation of the Vinaya (戒律).
The Seven Methods of Settling Disputes (Sapta Vidhi Samatha)
One should give the Pratyaksha Vinaya (現前毗奈耶, the Vinaya of presence), one should give the Pratyaksha Vinaya (現前毗奈耶, the Vinaya of presence).
One should give the Smriti Vinaya (憶念毗奈耶, the Vinaya of memory), one should give the Smriti Vinaya (憶念毗奈耶, the Vinaya of memory).
One should give the Amoodha Vinaya (不癡毗奈耶, the Vinaya of non-delusion), one should give the Amoodha Vinaya (不癡毗奈耶, the Vinaya of non-delusion).
One should give the Pratijnaa-karaka Vinaya (求罪自性毗奈耶, the Vinaya of acknowledgement of offense), one should give the Pratijnaa-karaka Vinaya (求罪自性毗奈耶, the Vinaya of acknowledgement of offense).
One should give the Yebhuyyasika Vinaya (多人語毗奈耶, the Vinaya of the majority), one should give the Yebhuyyasika Vinaya (多人語毗奈耶, the Vinaya of the majority).
One should give the Tadvat Vinaya (自言毗奈耶, the Vinaya of such speech), one should give the Tadvat Vinaya (自言毗奈耶, the Vinaya of such speech).
One should give the Trina-vastaraka Vinaya (草掩毗奈耶, the Vinaya of covering with grass), one should give the Trina-vastaraka Vinaya (草掩毗奈耶, the Vinaya of covering with grass).
If disputes arise, these seven methods should be used to settle them according to the Buddha's teachings, in accordance with the Dharma and the Vinaya. These rules were established because some people, when questioned by others, could not tolerate the questioning, ridicule, and disdain, and thus developed afflictions.
The so-called Seven Methods of Settling Disputes (Sapta Vidhi Samatha) refer to the seven methods that can eliminate the four types of disputes, hence the name 'Seven Methods of Settling Disputes.' What are the four types of disputes? 1. Disputes about commentary; 2. Disputes about speech; 3. Disputes about offenses; 4. Disputes about actions. The so-called disputes about commentary, for example, someone argues: 'All the benefits and offerings obtained during the teaching of the Dharma should belong to the person teaching the Dharma.' Someone says: 'They should not.' Because of this reason, disputes arise, caused by disputes about commentary.
故，名評論諍。此之諍論局在僧眾，或望別人諍根有六，若緣差別乃有十四。何謂為六？一、忿恨；二、覆惱；三、嫉慳；四、諂誑；五、無慚愧；六、惡欲邪見。何謂十四事？一、法；二、非法；三、調伏；四、非調伏；五、有犯；六、無犯；七、重；八、輕；九、有餘；十、無餘；十一、責心罪；十二、惡作罪；十三、惡說罪；十四、越法罪。下三對人說，又有三種，謂善、不善、無記，亦是諍根。問曰：「凡是評論即是諍耶？」「應作四句。第一句，評論但私未入諍門。第二句，是諍非評論，謂餘二諍。第三句，前二諍合。第四句，謂除前相余之三諍。各為四句準此應說。」言非言諍者，若前人是善，不應詰責而詰責者名非。言諍非者，是鄙惡義，謂以鄙惡之法而言詰他。如世人云：「此非是人。」意欲說其是鄙惡人。如以非法詰實力子而興于諍，此即是根。余如上說。犯罪諍者，謂五部罪，由爭此罪而起于諍，此即是根，從身語心。有犯惟身，如苾芻與未具人同室宿，未出作已出想；若臥睡已女人後至；或睡不覺他置高床；或他然燈燭等。有犯惟語，謂無故心過五六語為女人說法。有犯惟心，謂長凈時有心覆罪。有犯身心俱，如殺生、飲酒。有犯語心俱，如為女說法，故心過五六語。有犯身語心俱，謂殺生、
【現代漢語翻譯】 現代漢語譯本：因此，稱之為評論諍（爭論）。這種爭論侷限於僧眾內部，或者希望與他人爭論，其根源有六種，如果從差別上來說，則有十四種。什麼是六種根源？一、忿恨（憤怒）；二、覆惱（隱瞞煩惱）；三、嫉慳（嫉妒吝嗇）；四、諂誑（諂媚欺騙）；五、無慚愧（沒有羞恥之心）；六、惡欲邪見（邪惡的慾望和錯誤的見解）。 什麼是十四件事？一、法（佛法）；二、非法（不符合佛法的）；三、調伏（戒律）；四、非調伏（不符合戒律的）；五、有犯（違犯戒律）；六、無犯（沒有違犯戒律）；七、重（重罪）；八、輕（輕罪）；九、有餘（有餘罪）；十、無餘（沒有餘罪）；十一、責心罪（因責備心而產生的罪）；十二、惡作罪（行為上的錯誤）；十三、惡說罪（言語上的錯誤）；十四、越法罪（違越佛法的罪）。 后三種是針對人說的，又有三種，即善（好的）、不善（不好的）、無記（非善非惡），也是爭論的根源。問：『凡是評論就是爭論嗎？』答：『應該作四句分析。第一句，評論只是私下進行，尚未進入爭論的範疇。第二句，是爭論但不是評論，指其餘兩種爭論。第三句，是前兩種爭論的結合。第四句，是指除了前面所說的之外的其餘三種爭論。每一種都可以用四句來分析。』 言非言諍（言語不當的爭論），如果對方是善人，不應該責備而責備，這就叫做『非』。言諍非者，是鄙惡的意思，指用鄙陋惡劣的法來責備他人。就像世人說：『這個人不是人。』意思是說他是鄙陋惡劣的人。如果用不符合佛法的道理來責備有實力的人，從而引發爭論，這就是爭論的根源。其餘的如上所述。 犯罪諍（因犯罪而引起的爭論），指五部罪（比丘的五種罪），因為爭論這些罪而引發爭論，這就是爭論的根源，從身、語、心三個方面來說。有犯（違犯戒律）僅限於身體方面，例如比丘與未受具足戒的人同室而宿，沒有出去卻以為已經出去；或者睡覺時女人後來到；或者睡著了沒有察覺他人將自己放在高床上；或者他人點燃燈燭等。有犯僅限於語言方面，指無緣無故地用心說了五六句以上的話為女人說法。有犯僅限於心意方面，指在長凈（布薩）時故意隱瞞罪過。有犯身心都涉及，例如殺生、飲酒。有犯語心都涉及，例如為女人說法，故意說了五六句以上的話。有犯身語心都涉及，例如殺生。
【English Translation】 English version: Therefore, it is called 'commentary dispute' (controversy). This dispute is limited to the Sangha, or hoping to argue with others, the root causes are six, and if viewed from differences, there are fourteen. What are the six root causes? 1. Wrath (anger); 2. Concealment of vexation (hiding troubles); 3. Jealousy and stinginess (envy and miserliness); 4. Flattery and deceit (fawning and deception); 5. Lack of shame (shamelessness); 6. Evil desires and wrong views (wicked desires and incorrect beliefs). What are the fourteen matters? 1. Dharma (Buddha's teachings); 2. Non-Dharma (not in accordance with Buddha's teachings); 3. Vinaya (discipline); 4. Non-Vinaya (not in accordance with discipline); 5. Offense (violation of precepts); 6. Non-offense (no violation of precepts); 7. Grave (serious offense); 8. Light (minor offense); 9. With remainder (offense with remainder); 10. Without remainder (offense without remainder); 11. Offense of blaming mind (offense arising from a blaming mind); 12. Offense of wrong action (error in action); 13. Offense of wrong speech (error in speech); 14. Offense of transgressing the Dharma (offense of violating the Dharma). The latter three are directed at people, and there are also three types, namely good (wholesome), non-good (unwholesome), and neutral (neither good nor bad), which are also sources of dispute. Question: 'Is all commentary a dispute?' Answer: 'It should be analyzed in four sentences. First sentence, commentary is only done privately and has not entered the realm of dispute. Second sentence, it is a dispute but not commentary, referring to the other two disputes. Third sentence, it is a combination of the first two disputes. Fourth sentence, it refers to the remaining three disputes besides those mentioned earlier. Each can be analyzed using four sentences.' 'Speech of non-speech dispute' (improper speech dispute), if the other person is virtuous, it is not appropriate to rebuke them, and this is called 'non-speech'. 'Speech dispute of non-speech' means despicable, referring to using despicable and evil Dharma to rebuke others. It's like people say: 'This person is not a person.' Meaning they are a despicable and evil person. If one uses principles that do not conform to the Dharma to rebuke a capable person, thereby causing a dispute, this is the root of the dispute. The rest is as described above. 'Offense dispute' (dispute arising from offenses), refers to the five categories of offenses (five types of offenses for monks), because arguing about these offenses leads to disputes, this is the root of the dispute, from the aspects of body, speech, and mind. 'Offense' (violation of precepts) is limited to the body, for example, a Bhikshu (monk) stays overnight in the same room with someone who has not received full ordination, without going out but thinking they have already gone out; or when sleeping, a woman arrives later; or while asleep, they are unaware that someone has placed them on a high bed; or others light lamps and candles, etc. 'Offense' is limited to speech, referring to intentionally speaking five or six or more sentences to teach the Dharma to a woman without reason. 'Offense' is limited to the mind, referring to intentionally concealing offenses during the Uposatha (observance day). 'Offense' involves both body and mind, such as killing and drinking alcohol. 'Offense' involves both speech and mind, such as teaching the Dharma to a woman, intentionally speaking five or six or more sentences. 'Offense' involves body, speech, and mind, such as killing.
飲酒、發言稱歎。是謂三業犯罪。差別作事諍者，由作單白等羯磨之事而為諍根，于所作事諍得生故。
已明四諍、七滅云何，今於此中略言其要。初評論諍以二法滅，謂現前、多人語。及眾行籌有三種人，謂能詰、所詰及處中人。此中能詰人有十六事，當審觀察然後詰他：他信語不？其事實不？是順時不？有利益不？有是聞疑根不？為身為語、若村野晝夜、有餘無餘，我有力不？如是稱量，自有五法成就，方始詰他；異此不應。其被詰人亦有十六事，當審觀察容他詰問：此詰我人是持戒不？有追悔不？有多聞不？善律教不？見等十二如前已說。稱量彼人具五法不？又處中人亦具十六法，謂持戒等、有慈愛心、親往二朋和諧諍事、有德有能？異此便非，應以現前法而殄其諍。有二現前，謂人及法。其稱量事有多十六法，及以八法。諸進不事其相繁多，此不詳述。
其所治人若不肯隨順者，應連韁杙等棄而調御之。若仍不隨順者，應授與僧及簡重簡人並具德行解三藏者。若皆不能殄息，應付上座遮不令諍。若此亦不息者，應還付僧作行籌等。是名三法，具如廣文。又非言諍如初諍說。憶念法者，如實力子應與憶念法。不癡法者，如西羯多苾芻癡狂時犯，應與不癡法。又犯罪諍，以四法除。作事諍，惟對眾滅
【現代漢語翻譯】 現代漢語譯本：飲酒、在發言中進行稱讚或詆譭，這被稱為身、口、意三業的犯罪行為。對於因差別作事而引起的爭端，是因為在進行單白羯磨（一種僧團議事程式）等事務時，產生了爭端的根源，因為在所做的事情上產生了爭執。
前面已經闡明了四種爭端和七種平息爭端的方法，現在在這裡簡要地說一下其中的要點。最初的評論爭端可以用兩種方法來平息，即現前（指當事人都在場）和多人語（指多數人的意見）。以及在眾行籌（一種表決方式）時有三種人，即能詰（提問者）、所詰（被提問者）和處中人（中立者）。這裡，能詰人有十六件事需要審慎觀察，然後才能詰問他人：他人的話可信嗎？事情是真實的嗎？是順應時宜的嗎？有利益嗎？是否有聽聞的疑問的根源？是爲了自身還是爲了言語，還是爲了村野晝夜，是有剩餘還是沒有剩餘，我是否有能力？像這樣衡量，自己具備五種條件，才能開始詰問他人；不符合這些條件就不應該詰問。被詰問的人也有十六件事，應當審慎觀察，容許他人詰問：這個詰問我的人是持戒的嗎？有追悔之心嗎？有多聞嗎？精通戒律嗎？見等十二種情況如前所述。衡量那個人是否具備五種條件？另外，處中人也具備十六種條件，即持戒等、有慈愛之心、親自前往雙方調和爭端、有德行有能力？不符合這些條件就不行，應該用現前法來消除爭端。有兩種現前，即人和法。衡量事情有很多十六種方法，以及八種方法。至於進不進事，情況非常繁多，這裡不詳細敘述。
對於被懲治的人，如果不肯順從，應該用韁繩和木樁等來約束和調伏他。如果仍然不順從，應該交給僧團以及簡重簡人（指有資格處理事務的人）和具備德行、通曉三藏的人。如果都不能平息爭端，應該交給上座（長老）禁止爭端。如果這樣也不能平息，應該交還給僧團進行行籌等。這被稱為三種方法，具體內容如廣文中所述。另外，非言諍如最初的爭端所說。憶念法（指恢復記憶的程式），如實力子（人名）的情況，應該給予憶念法。不癡法（指神志清醒的程式），如西羯多苾芻（比丘）癡狂時所犯的錯誤，應該給予不癡法。另外，犯罪爭端，可以用四種方法消除。作事爭端，只能通過對眾（僧團大會）來平息。
【English Translation】 English version: Drinking alcohol, praising or denigrating in speech, these are called offenses of the three karmas (body, speech, and mind). Disputes arising from differential actions are due to the root of disputes arising from performing Saṅghakamma (a procedure for monastic affairs) such as single white karmas, because disputes arise over the things done.
Having already explained the four disputes and the seven methods of extinguishing disputes, now I will briefly say the essentials of them. The initial dispute of commentary can be extinguished by two methods, namely presence (referring to the parties being present) and the words of many (referring to the opinions of the majority). And in the Saṅgha's vote (a method of voting) there are three types of people, namely the questioner, the questioned, and the neutral person. Here, the questioner has sixteen things to carefully observe before questioning others: Is the other person's words credible? Is the matter true? Is it timely? Is it beneficial? Is there a root of doubt from what has been heard? Is it for oneself or for speech, or for the village day and night, is there surplus or no surplus, do I have the ability? Weighing it like this, one must have five conditions fulfilled before beginning to question others; one should not question if these conditions are not met. The person being questioned also has sixteen things to carefully observe, allowing others to question: Is this person questioning me keeping the precepts? Is there remorse? Is there much learning? Is he well-versed in the Vinaya (monastic discipline)? The twelve aspects of view, etc., have been explained before. Weigh whether that person possesses five conditions? In addition, the neutral person also possesses sixteen conditions, namely keeping the precepts, etc., having a loving heart, personally going to both sides to reconcile disputes, having virtue and ability? It is not acceptable if these conditions are not met, one should use the presence method to eliminate the dispute. There are two types of presence, namely person and Dharma. There are many sixteen methods of weighing matters, as well as eight methods. As for whether to proceed with the matter or not, the situations are very numerous, which will not be described in detail here.
For the person being disciplined, if he is unwilling to comply, he should be restrained and subdued with reins and stakes, etc. If he still does not comply, he should be handed over to the Saṅgha and the qualified persons and those who possess virtue and understand the Tripitaka (the three baskets of Buddhist scriptures). If all cannot extinguish the dispute, it should be handed over to the Elder to prohibit the dispute. If this also does not extinguish it, it should be returned to the Saṅgha to conduct voting, etc. This is called the three methods, the specific content is as described in the extensive text. In addition, non-verbal disputes are as described in the initial dispute. The procedure for restoring memory, such as in the case of Saktiputra (name of a person), should be given the procedure for restoring memory. The procedure for restoring sanity, such as the mistake committed by Bhikshu (monk) Sikataka when he was insane, should be given the procedure for restoring sanity. In addition, disputes over offenses can be eliminated by four methods. Disputes over actions can only be extinguished by the Saṅgha assembly.
。頗有諍事不以七法除滅得銷殄耶。有，謂二人為斗諍事，隨一身死、或時歸俗、或復長病、或向他方。前云說法誦經之時所獲施物，誰當合得？因生諍競者，但說法之人下至宣說一頌，所得利養法師合受。勿致疑惑。
有七種事，以七法滅。云何為七？謂所犯罪不自言事，於他所說言無犯事。制不自由曾為惡事，他詰問便諱事。若他詰時，時不自臣事。先有許言，后慢事。初謂苾芻見自言悔事，共相朋黨為傲事不臣其罪。眾應彼犯罪對面詰問，彼臣其察彼罪非罪相，隨所犯罪應令說悔，不令更詰。此之諍事以現前法而除滅之。複次於他所說。具以三根而詰問時，彼云：「我不憶其事。」眾應善察問，能詰者令其憶念，觀知虛實，以憶念法而除滅之。複次制不由己，曾為臣事，他詰問時云：「我癡狂，不自省覺。」差后不為眾，應對彼善三藏者宣陳其事。彼當善察，于犯不犯求其實性，以求實事法而除滅之。複次他詰問時，初言有犯、後言無犯。眾應善察，彼對多人自言其犯、今云不犯，取多人語而除滅之。複次他詰問時，不往眾中自言有罪，即如法悔，以自言法而除滅之。複次若彼此兩朋共相紛競，各執己見恃怙慢情，有善苾芻於後此朋各令息諍，更相懺謝說悔其罪，起卑下心不相舉發，以草敷法而除滅之。
【現代漢語翻譯】 現代漢語譯本： 如果發生了爭端，不通過七種方法來消除，能夠平息嗎？可以平息。例如，兩個人因為爭端而爭鬥，其中一人死亡，或者還俗，或者長期生病，或者前往其他地方。之前提到說法誦經時所獲得的施捨財物，應該歸誰所有？如果因此產生爭端，只要說法之人哪怕只宣說了一句偈頌，所得的利益供養都應歸法師所有，不要產生疑惑。
有七種爭端，可以用七種方法來平息。哪七種呢？第一種是，所犯的罪行不自己承認，對於別人所說的事情說沒有犯。第二種是，行為不自由，曾經做過壞事，別人追問時就隱瞞。第三種是，別人追問時，不自己承認所做的事情。第四種是，先前答應了，後來又怠慢。第五種是，最初比丘看見自己承認懺悔，共同結黨傲慢不服罪。大眾應該當面質問他所犯的罪行，他承認並檢查他的罪行是否屬實，根據所犯的罪行應該讓他說出懺悔，不要再追問。這種爭端可以用現前法來消除。其次，對於別人所說的事情，用三種根本（貪、嗔、癡）來追問時，他說：『我不記得這件事了。』大眾應該仔細審查追問，讓能夠追問的人讓他回憶起來，觀察知道事情的虛實，用憶念法來消除這種爭端。再次，行為不自由，曾經承認過所做的事情，別人追問時說：『我當時癡狂，不自覺醒。』之後不為大眾做事，應該向精通三藏的人陳述這件事。他們應當仔細審查，對於犯或不犯尋求事情的真相，用尋求實事法來消除這種爭端。再次，別人追問時，最初說有犯，後來又說沒有犯。大眾應該仔細審查，他當著很多人自己承認了所犯的罪行，現在又說沒有犯，採納多數人的說法來消除這種爭端。再次，別人追問時，不去大眾中自己承認有罪，就如法懺悔，用自言法來消除這種爭端。再次，如果彼此兩方互相爭論，各自堅持自己的意見，依仗著傲慢的情緒，有善良的比丘在之後讓這兩方都停止爭論，互相懺悔謝罪，生起卑下的心，不互相揭發，用草敷法來消除這種爭端。
【English Translation】 English version: If there are disputes, can they be quelled without eliminating them through the seven methods? Yes, they can. For example, two people fight because of a dispute, and one of them dies, or returns to lay life, or becomes chronically ill, or goes to another place. Previously, it was mentioned that the offerings obtained during the recitation of sutras should belong to whom? If disputes arise because of this, as long as the person who speaks the Dharma recites even a single verse, the benefits and offerings obtained should belong to the Dharma master, without any doubt.
There are seven types of disputes that can be quelled by seven methods. What are the seven? The first is when the offense committed is not admitted by oneself, and one says that there was no offense in what others said. The second is when one's behavior is not free, one has done bad things, and one conceals it when others question. The third is when one does not admit what one has done when others question. The fourth is when one promises something and then neglects it. The fifth is when a Bhikshu initially sees himself admitting repentance, and then forms a party and is arrogant and does not submit to the crime. The Sangha should question him face to face about the crime he committed, and he admits and examines whether his crime is true or not. According to the crime committed, he should be made to confess repentance, and no further questioning should be done. This dispute can be eliminated by the 'present moment' method (現前法). Secondly, regarding what others say, when questioning with the three roots (greed, hatred, and delusion), he says, 'I don't remember this matter.' The Sangha should carefully examine the questioning, and let those who can question him recall it, observe and know the truth and falsehood of the matter, and eliminate this dispute with the 'recollection' method (憶念法). Again, one's behavior is not free, one has admitted what one has done, and when others question, one says, 'I was crazy at the time, and I was not aware.' Afterwards, one does not work for the Sangha, and one should state this matter to those who are well-versed in the three baskets (三藏). They should carefully examine and seek the truth of the matter regarding whether it is an offense or not, and eliminate this dispute with the 'seeking the truth' method (求實事法). Again, when others question, one initially says there is an offense, and later says there is no offense. The Sangha should carefully examine, he himself admitted the crime he committed in front of many people, and now says there is no offense, adopt the words of the majority to eliminate this dispute. Again, when others question, one does not go to the Sangha to admit one's guilt, and then repents according to the Dharma, and eliminates this dispute with the 'self-declaration' method (自言法). Again, if the two sides argue with each other, each insisting on their own opinions, relying on arrogant emotions, a good Bhikshu should then stop the dispute between the two sides, and have them repent and apologize to each other, generate a humble heart, and not expose each other, and eliminate this dispute with the 'covering with grass' method (草敷法).
既識諍事及除滅法，苾芻要行當總言之。此別解脫戒經統明首末體義，大綱要有其十事，謂遮止不忍、不證、依仗僧伽、凈信女人、受用資具、苾芻苾芻尼、俗人相涉、取食受請、威儀軌範、共相詰問。若苾芻依此十相修行之時，有二種煩惱或容生起，由忘正念便憶曾經遠境，起染愛心造眾過失；復由觀現前近境起染愛心而犯眾罪。苾芻了知起犯緣已，即於此事生對治心令其除滅。若染緣強盛不能除遣，應就尊宿及閑三藏有德行者所，請受教誡作意蠲除。若仍不息者，當勤晝夜請誦聞思簡擇深義，於三寶所至誠供養，師長等處忘自劬勞盡心供給，或游他方，或覆滅食，於時時中制斷飲食。或往尸林獨居蘭若，修不凈觀等，或為四念住，或作無常死想，冀令煩惱因斯除滅。若仍不除者，應生慚恥作如是念：「我所為非，戒不清凈，犯小隨小不能一一如法護持，而復受他信心施主四事供養。又復諸佛世尊及有天眼同梵行者並諸天人悉觀見我，知我破戒。為此不應造眾惡業，當自克責如救頭然，于清凈境說除其罪勿致後悔。」如上所說不能依行，及受信心所有衣食，皆得惡作罪。若作如前對治行時，性多煩惱未能殄息。雖受信施者無犯。然應審自觀察，雖作種種折伏方便仍煩惱不能除者，即應舍戒而為白衣，勿令有
【現代漢語翻譯】 現代漢語譯本 既然已經瞭解了爭端之事以及消除煩惱的方法，那麼比丘（Bhikkhu，佛教僧侶）應當如何修行，可以用一句話概括。這部《別解脫戒經》（Pratimoksha Sutra，佛教戒律）全面闡明了從開始到結尾的整體意義，其主要綱要有十個方面，即：遮止不忍、不證、依賴僧伽（Sangha，佛教僧團）、對凈信女人的態度、受用生活資具、比丘和比丘尼（Bhikkhuni，佛教女僧侶）之間的關係、與俗人的交往、接受食物和邀請、威儀規範、以及互相詰問。如果比丘按照這十個方面修行，可能會產生兩種煩惱：一是由於忘記正念，回憶起過去的經歷，產生染愛之心，從而造作各種過失；二是由於觀察眼前的景象，產生染愛之心，從而觸犯各種罪過。比丘如果瞭解了產生罪過的原因，就應該對此事生起對治之心，以便消除這些煩惱。如果染緣過於強烈，無法消除，就應該去請教德高望重的長老或者精通三藏（Tripitaka，佛教經典）的有德之人，接受他們的教誨，用心去除煩惱。如果仍然無法平息煩惱，就應該勤奮地日夜誦讀、聽聞、思考和辨別佛法的深刻含義，對三寶（Buddha，佛；Dharma，法；Sangha，僧）至誠供養，對師長等處忘卻自身的辛勞，盡心盡力地供給，或者到其他地方遊歷，或者減少食物的攝入，時時控制和斷絕飲食。或者前往尸林（墳地）或獨自居住在蘭若（Aranya，寂靜處），修習不凈觀等，或者修習四念住（Four Foundations of Mindfulness），或者作無常死想，希望能夠因此消除煩惱。如果仍然無法消除煩惱，就應該感到慚愧，這樣想：『我所做的事情是不對的，戒律不清凈，犯了輕微的罪過也不能一一如法地守護，卻接受了信徒施主的四事供養。而且諸佛世尊以及具有天眼的同修梵行者和諸天人都看見我，知道我破戒。』因此不應該造作各種惡業，應當像撲滅頭上著火一樣克制自己，在清凈的境界中懺悔消除罪過，不要留下後悔。如果像上面所說的不能依教奉行，卻接受信徒的衣食供養，都屬於惡作罪。如果按照前面所說的對治方法修行，但由於天性煩惱過多，仍然無法消除，即使接受了信徒的佈施也沒有罪過。然而，應該仔細地自我觀察，即使採取了各種折伏煩惱的方法，仍然無法消除煩惱，就應該捨棄戒律而成為白衣（還俗），不要讓有……
【English Translation】 English version Having understood the matters of dispute and the methods of eliminating afflictions, the essential practice for a Bhikkhu (Buddhist monk) can be summarized in one statement. This Pratimoksha Sutra (Buddhist code of discipline) comprehensively elucidates the meaning from beginning to end, with ten main aspects: preventing intolerance, non-attainment, reliance on the Sangha (Buddhist monastic community), attitude towards women of pure faith, use of resources, the relationship between Bhikkhus and Bhikkhunis (Buddhist nuns), interactions with laypeople, accepting food and invitations, proper conduct, and mutual questioning. If a Bhikkhu practices according to these ten aspects, two types of afflictions may arise: one is due to forgetting mindfulness, recalling past experiences, and generating defiled love, thereby committing various faults; the other is due to observing present circumstances, generating defiled love, and thereby violating various precepts. If a Bhikkhu understands the causes of transgressions, they should generate a counteracting mind to eliminate these afflictions. If the defiled conditions are too strong to eliminate, they should seek guidance from respected elders or virtuous individuals who are well-versed in the Tripitaka (Buddhist scriptures), receive their teachings, and diligently remove the afflictions. If the afflictions still cannot be calmed, they should diligently recite, listen to, contemplate, and discern the profound meaning of the Dharma (Buddhist teachings) day and night, sincerely make offerings to the Three Jewels (Buddha, Dharma, Sangha), forget their own hardships and wholeheartedly provide for teachers and elders, or travel to other places, or reduce food intake, constantly controlling and abstaining from food. Or they may go to a charnel ground (cemetery) or reside alone in an Aranya (secluded place), practice the contemplation of impurity, or practice the Four Foundations of Mindfulness, or contemplate impermanence and death, hoping to eliminate afflictions through these means. If the afflictions still cannot be eliminated, they should feel ashamed and think: 'What I am doing is wrong, my precepts are not pure, I cannot uphold even minor transgressions according to the Dharma, yet I accept the four requisites offered by faithful donors. Moreover, the Buddhas, World Honored Ones, as well as fellow practitioners with divine eyes and the devas (gods) all see me and know that I have broken the precepts.' Therefore, one should not create various evil deeds, but should restrain oneself as if putting out a fire on one's head, confess and eliminate transgressions in a pure environment, and not leave any regrets. If one cannot practice as mentioned above, yet accepts the clothing and food offered by believers, all of these constitute offenses of wrong-doing. If one practices the counteracting methods as mentioned earlier, but due to excessive inherent afflictions, they still cannot be eliminated, even if one accepts the offerings of believers, there is no offense. However, one should carefully observe oneself, and if, despite taking various measures to subdue afflictions, they still cannot be eliminated, one should renounce the precepts and become a layperson, lest there be...
罪受他信施，由受用時更造眾多罪惡之業，定感當來苦異熟果。如經廣說，應善修持。
言此是如來戒經中所說所攝者，于戒經中所有文句，名為所說。其所有義，即名所攝。謂是略教，或時有事，非是佛遮亦非佛許，苾芻於此當云何行？若有此者，應觀略教，如律雜事中說，佛告諸苾芻：「諸所有事，我從先來非遮非許，若違不清凈順清凈者，此即是凈，應可行之。若違清凈順不清凈者，此是不凈，即不應行。」佛制略教有其二意：為遮外道云佛非一切智故；又令未來諸弟子眾得安樂住故(即如用箸吃食、著黃衣等是。由事無定準，但以義攝之耳)。言若更有餘者，謂是十七事等，所說學法咸應修習。言法及隨法者。法謂涅槃清凈無累正行之法。八聖道等能隨順彼圓寂之處，故名隨法。余文勸學，勿為放逸，當勤奉行。
次明略教。
問：「於此廣說毗奈耶中，或時有事，非佛所遮亦非開許。苾芻於此當云何行？」答：「若有此事，應觀略教。如律雜事中說，佛告諸苾芻：『或時有事，我從先來非遮非許者。然於此事，若違不清凈順清凈者，此即是凈，應可行之。若違清凈順不凈者，此是不凈，即不應行。』制此略教有其二意：一為遮外道云釋迦子非一切智故；二令未來諸弟子眾得安樂住故。」
【現代漢語翻譯】 現代漢語譯本 接受他人的供養，由於受用時反而造作更多罪惡的行為，必定會感得未來痛苦的果報。正如經中所廣泛闡述的，應當好好地修持。
『這裡』指的是如來戒經中所說和所包含的內容。戒經中的所有文字語句，稱為『所說』。其中所有的意義，就稱為『所攝』。這是指簡略的教導。有時會遇到一些事情，既不是佛陀所禁止的，也不是佛陀所允許的，比丘們對此應當如何行事呢？如果遇到這種情況，應當觀察簡略的教導。正如《律雜事》中所說，佛陀告訴各位比丘：『對於所有的事情，我從一開始就沒有禁止也沒有允許，如果違背不清凈而順應清凈的，這就是清凈的，應當可以去做。如果違背清凈而順應不清凈的，這就是不清凈的，就不應當去做。』佛陀制定簡略教導有兩個用意：一是爲了遮止外道說佛陀不是一切智者；二是讓未來的弟子們能夠安樂地居住（例如使用筷子吃飯、穿著黃色僧衣等。因為事情沒有固定的標準，只是用意義來包含它）。『如果還有其他的』，指的是十七事等，所有說的學法都應當修習。『法及隨法』，法指的是涅槃清凈沒有煩惱的正行之法。八聖道等能夠隨順那圓寂的境界，所以稱為隨法。其餘的文字是勸勉學習，不要放逸，應當勤奮地奉行。
接下來闡明簡略教導。
問：『在這廣泛闡述毗奈耶（Vinaya）(戒律)中，有時會遇到一些事情，既不是佛陀所禁止的，也不是佛陀所允許的，比丘們對此應當如何行事呢？』答：『如果遇到這種情況，應當觀察簡略的教導。正如《律雜事》中所說，佛陀告訴各位比丘：『有時會遇到一些事情，我從一開始就沒有禁止也沒有允許。』然而對於這件事，如果違背不清凈而順應清凈的，這就是清凈的，應當可以去做。如果違背清凈而順應不清凈的，這就是不清凈的，就不應當去做。』制定這個簡略教導有兩個用意：一是遮止外道說釋迦牟尼佛的弟子不是一切智者；二是讓未來的弟子們能夠安樂地居住。'
【English Translation】 English version Accepting the alms of others, one creates even more sinful actions while enjoying them, and will surely reap the bitter fruits in the future. As extensively explained in the scriptures, one should cultivate diligently.
'Here' refers to what is said and contained in the precepts of the Tathagata (如來). All the words and sentences in the precepts are called 'what is said'. All the meanings therein are called 'what is contained'. This refers to concise teachings. Sometimes there are matters that are neither prohibited nor permitted by the Buddha. How should the Bhikshus (比丘) act in such cases? If this happens, one should observe the concise teachings. As stated in the Vinaya-matrika (律雜事), the Buddha told the Bhikshus: 'For all matters that I have neither prohibited nor permitted from the beginning, if they violate impurity but accord with purity, then this is pure and should be done. If they violate purity but accord with impurity, then this is impure and should not be done.' The Buddha established concise teachings with two intentions: one is to refute the heretics who say that the Buddha is not omniscient; the other is to enable future disciples to live in peace and happiness (such as using chopsticks to eat, wearing yellow robes, etc.). Because matters have no fixed standard, they are only contained by meaning. 'If there are other things', it refers to the seventeen matters, etc. All the learning methods that are spoken of should be practiced. 'The Dharma (法) and the practices that accord with the Dharma', the Dharma refers to the pure and unburdened practice of Nirvana (涅槃). The Eightfold Noble Path (八聖道) and other paths can accord with that state of perfect tranquility, so they are called practices that accord with the Dharma. The remaining text encourages learning, not to be negligent, and to diligently practice.
Next, the concise teachings are explained.
Question: 'In this extensive explanation of the Vinaya, sometimes there are matters that are neither prohibited nor permitted by the Buddha. How should the Bhikshus act in such cases?' Answer: 'If this happens, one should observe the concise teachings. As stated in the Vinaya-matrika, the Buddha told the Bhikshus: 'Sometimes there are matters that I have neither prohibited nor permitted from the beginning.' However, for this matter, if it violates impurity but accords with purity, then this is pure and should be done. If it violates purity but accords with impurity, then this is impure and should not be done.' The establishment of these concise teachings has two intentions: one is to refute the heretics who say that the disciples of Shakyamuni (釋迦牟尼佛) are not omniscient; the other is to enable future disciples to live in peace and happiness.'
總結如文。
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，應勤光顯大師教法，令安樂住，勿為放逸。言所說者，謂是文句，所攝是義，有餘謂十七跋窣睹等所說學法，咸應修習。法之隨法者，謂涅槃清凈無累。隨法即是八聖道等，能隨順彼圓寂之處，是故名隨。余文勸學可知。
七佛略教法
毗缽尸佛出現於世，諸聲聞眾多樂苦身以為正行。又諸邪師順其情慾為說邪法，但由苦行能招樂果。令生信解作如是說：往昔惡業由苦身除，今日新罪更不復作，宿業既盡苦果不生，果不生故破生死堰，永出有流獲得常樂，作如是行方曰沙門。爾時彼佛為欲對治諸弟子故，說斯略教：
「忍是勤中上， 能得涅槃處； 出家惱他人， 不名為沙門。」
此頌意顯對治苦身修行之類，故說忍是精勤中上，不由自餓苦身受諸熱惱得勝涅槃。此中忍者，謂諦察法忍，由解了法終獲涅槃。是常善故，不由苦身而能證會。復為遮彼邪見外道出家之類，妄說異法教化他人，無益苦身令同己行，自他俱惱終無果益，故云出家惱他人，不名為沙門。沙門者是寂靜義。
尸棄佛出現於世，諸聲聞眾多為生天而修梵行，希望後世受
【現代漢語翻譯】 現代漢語譯本： 這是如來、應供、正等覺的戒經中所說和涵蓋的內容。如果還有其他與此相應的法，都應當修學。你們大家聚集在一起，歡喜和合，沒有爭執，一心一意地宣說，如同水乳交融，應當勤奮地弘揚大師的教法，使之能夠安樂地住世，不要懈怠放逸。所說的，指的是經文的語句；所涵蓋的，指的是經文的意義。『有餘』指的是《十七事》（指律藏中的十七事）等所說的學法，都應該修習。『法之隨法』指的是涅槃的清凈無染。『隨法』就是八聖道等，能夠隨順到達圓寂的境界，所以叫做『隨』。其餘的文字是勸勉學習，可以理解。
七佛略說教誡法
毗缽尸佛（Vipashyin Buddha，過去七佛之一）出現於世時，他的許多聲聞弟子都以苦行為樂，認為這是正確的修行方式。此外，一些邪師順應人們的情慾，宣說邪法，聲稱只有通過苦行才能獲得快樂的果報。他們使人們產生這樣的信念：過去的惡業可以通過苦行消除，今天不再造新的罪業，過去的業力既然已經消除，苦果就不會產生，沒有苦果產生，就能打破生死的堤壩，永遠脫離輪迴，獲得永恒的快樂。他們認為，只有這樣修行才能被稱為沙門（Śrāmaṇa，出家修行者）。當時，毗缽尸佛爲了對治這些弟子的錯誤觀念，說了以下簡要的教誡：
『忍是勤中上， 能得涅槃處； 出家惱他人， 不名為沙門。』
這首偈頌的意思是，爲了對治那些以苦行為修行方式的人，所以說忍辱是精進中最上的，不是通過自餓等苦行和忍受各種熱惱就能獲得殊勝的涅槃。這裡的『忍』，指的是諦察法忍，通過了解真理最終獲得涅槃。涅槃是永恒的善，不是通過苦行就能證悟的。此外，爲了遮止那些邪見外道的出家之輩，他們妄自宣說不同的法，教化他人，用無益的苦行使他人和自己一樣，最終只會使自己和他人一同煩惱，沒有任何益處，所以說『出家惱他人，不名為沙門』。沙門的意思是寂靜。 尸棄佛（Śikhin Buddha，過去七佛之一）出現於世時，他的許多聲聞弟子爲了能夠往生天界而修習梵行，希望來世能夠享受快樂。
【English Translation】 English version: This is what is said and encompassed in the precepts of the Tathāgata (如來，Thus Gone One), Arhat (應供，Worthy One), Samyak-saṃbuddha (正等覺，Perfectly Enlightened One). If there are any other Dharmas (法，teachings) that correspond to this, they should all be studied. You should all gather together, rejoice and be harmonious, without contention, and speak with one mind, like water and milk blending together. You should diligently propagate the teachings of the great teacher, so that they may abide in peace and happiness, and do not be negligent and lax. What is said refers to the words of the scriptures; what is encompassed refers to the meaning of the scriptures. 'Other' refers to the learning methods mentioned in the 'Seventeen Matters' (十七事, refers to seventeen points in Vinaya) and others, which should all be studied. 'Dharma's conformity' refers to the purity and non-attachment of Nirvana (涅槃，cessation). 'Conformity' refers to the Noble Eightfold Path (八聖道), which can lead to the state of perfect tranquility, hence it is called 'conformity'. The remaining text is to encourage learning, which can be understood.
Brief Teachings of the Seven Buddhas
When Vipashyin Buddha (毗缽尸佛，one of the past seven Buddhas) appeared in the world, many of his Śrāvaka (聲聞，disciple) disciples took pleasure in asceticism, considering it the correct way of practice. In addition, some heretical teachers, catering to people's desires, preached false teachings, claiming that only through asceticism could one obtain the fruit of happiness. They led people to believe that past evil karma could be eliminated through asceticism, that no new sins would be committed today, and that since past karma had been exhausted, no suffering would arise. Without suffering, the dam of birth and death could be broken, and one could escape the cycle of rebirth forever, attaining eternal happiness. They believed that only by practicing in this way could one be called a Śrāmaṇa (沙門，ascetic). At that time, Vipashyin Buddha, in order to counteract these disciples' misconceptions, spoke the following brief teachings:
'Patience is the highest of diligence, Able to attain the place of Nirvana; To leave home and trouble others, Is not called a Śrāmaṇa.'
The meaning of this verse is to counteract those who practice asceticism, so it says that patience is the highest of diligence, and that one cannot attain supreme Nirvana through self-starvation and enduring various torments. The 'patience' here refers to the patience of discerning the Dharma, and through understanding the truth, one ultimately attains Nirvana. Nirvana is eternal goodness, and cannot be realized through asceticism. Furthermore, in order to prevent those heretical ascetics from falsely preaching different Dharmas and teaching others, using useless asceticism to make others like themselves, ultimately causing trouble for both themselves and others, without any benefit, it is said, 'To leave home and trouble others, is not called a Śrāmaṇa.' The meaning of Śrāmaṇa is tranquility. When Śikhin Buddha (尸棄佛，one of the past seven Buddhas) appeared in the world, many of his Śrāvaka disciples practiced Brahmacharya (梵行，pure conduct) in order to be reborn in the heavens, hoping to enjoy happiness in the next life.
天妙樂。爾時彼佛為欲對治諸弟子眾，說斯略教：
「明眼避險途， 能至安隱處， 智者于生界， 能遠離諸惡。」
如人有眼，能避險難終獲安隱。此中眼者謂是慧眼，眼有明照，與慧相應，故名明眼。險途者，謂是二處：一是生天；二是惡道。雖復生天受諸勝樂，報盡之後還墮惡趣。安隱處者，所謂涅槃安隱常住。智者，即是善解方便修出離因。生界者，謂是三界眾生。諸惡者，謂是愚夫殺羊祠祀求生天樂，智者了非不隨其見，修出離行遠彼邪途。
毗舍浮佛出現於世，諸聲聞眾多於持戒心生喜足，更不修余所有勝行；又常樂說他人過失，以語以意惱害於人。為遮彼故，說斯略教：
「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。」
此頌意明，初遮口過不毀訾他，次防意業不欲害彼。善護戒經等者，為對治彼不能證得沙門果故，令依教行，求妙涅槃要由戒凈，離諸欲樂及以苦身，不同白衣及諸外道，離二邊過方能出離，故言飲食知止足。下臥具者，謂在蘭若，依寂靜處常習定門，順教勤修，故云勤修增上定，此是諸佛教。
拘留孫馱佛出現於世，諸聲聞眾多希利養慢修善品。為欲遮彼，說斯略教：
「譬如蜂采
【現代漢語翻譯】 現代漢語譯本 天妙樂。爾時彼佛爲了對治諸弟子眾，說了這個簡略的教義： 『明眼人避開危險的道路，就能到達安穩的地方， 智者在眾生的世界裡，能夠遠離各種罪惡。』 就像人有眼睛，能避開危險最終獲得安穩一樣。這裡說的『眼』指的是慧眼，眼有明照的作用，與智慧相應，所以叫做『明眼』。『險途』指的是兩個地方：一是生天（升到天界）；二是惡道（地獄、餓鬼、畜生道）。即使升到天界享受各種快樂，福報享盡之後還是會墮落到惡趣。『安隱處』指的是涅槃（佛教修行的最終目標，指脫離輪迴后的寂靜狀態），安穩常住。『智者』，就是善於理解方便法門，修習出離之因的人。『生界』指的是三界（欲界、色界、無色界）眾生。『諸惡』指的是愚蠢的人殺羊祭祀，祈求昇天享樂，智者明白這些不是正道，不隨從他們的見解，修習出離之行，遠離那些邪路。 毗舍浮佛（過去七佛之一）出現於世時，很多聲聞眾（聽聞佛法教誨而修行的人）滿足於持戒，不再修習其他殊勝的修行；又常常喜歡說別人的過失，用言語和意念惱害他人。爲了阻止這些行為，說了這個簡略的教義： 『不譭謗也不加害， 好好守護戒律， 飲食知道適可而止， 使用簡陋的臥具， 勤奮修習增上定（通過禪定提升智慧）， 這是諸佛的教導。』 這首偈頌的意思是，首先阻止口頭的過失，不譭謗他人，其次防止意念上的惡業，不想要加害他人。『善護戒經』等，是爲了對治那些不能證得沙門果（佛教修行證果的最初階段）的人，讓他們依照教義修行，求得美妙的涅槃，一定要通過戒律清凈，遠離各種慾望的快樂以及苦行，不同於在家居士以及各種外道，離開兩種極端的做法才能出離，所以說飲食知道適可而止。『下臥具』指的是住在蘭若（寂靜的處所），依靠寂靜的地方常常修習禪定，順從教導勤奮修習，所以說勤修增上定，這是諸佛的教導。 拘留孫馱佛（過去七佛之一）出現於世時，很多聲聞眾貪圖利養，傲慢地修習善法。爲了阻止這些行為，說了這個簡略的教義： 『譬如蜜蜂采
【English Translation】 English version At that time, that Buddha, in order to correct the assembly of disciples, spoke this concise teaching: 『The clear-eyed avoid dangerous paths, and can reach a place of peace and security, The wise in the realm of beings, can stay away from all evils.』 Just as a person with eyes can avoid dangers and ultimately attain peace, the 『eye』 here refers to the eye of wisdom. The eye has the function of clear seeing, corresponding to wisdom, hence it is called 『clear-eyed.』 『Dangerous paths』 refer to two places: first, being born in the heavens (Sheng Tian); second, the evil realms (E Dao) (hell, hungry ghosts, animals). Even if one is born in the heavens and enjoys various pleasures, after the reward is exhausted, one will still fall into the evil realms. 『A place of peace and security』 refers to Nirvana (Niepan) (the ultimate goal of Buddhist practice, referring to the state of tranquility after liberation from reincarnation), a state of secure and permanent dwelling. 『The wise』 are those who are good at understanding expedient methods and cultivating the causes for liberation. 『The realm of beings』 refers to the beings of the three realms (San Jie) (the desire realm, the form realm, the formless realm). 『All evils』 refers to foolish people who kill sheep for sacrifices, seeking to be born in the heavens to enjoy pleasures. The wise understand that these are not the right paths, do not follow their views, cultivate the practice of liberation, and stay away from those evil paths. When Krakucchanda Buddha (one of the past seven Buddhas) appeared in the world, many Shravakas (Sheng Wen Zhong) (those who practice by hearing the Buddha's teachings) were content with upholding the precepts and no longer cultivated other superior practices; they also often liked to talk about the faults of others, and harmed people with words and thoughts. In order to prevent these behaviors, he spoke this concise teaching: 『Do not slander or harm, Well protect the precepts, Know moderation in food and drink, Use simple bedding, Diligently cultivate higher Samadhi (Zeng Shang Ding) (enhancing wisdom through meditation), This is the teaching of all Buddhas.』 The meaning of this verse is, first, to prevent verbal faults, not to slander others, and second, to prevent mental karma, not to want to harm others. 『Well protect the precepts,』 etc., is to correct those who cannot attain the Shramana fruit (Sha Men Guo) (the initial stage of enlightenment in Buddhist practice), so that they follow the teachings and practice, seeking wonderful Nirvana. It is necessary to have purity of precepts, to stay away from various desires and pleasures as well as ascetic practices, different from lay people and various external paths. Only by leaving the two extremes can one be liberated, hence it is said to know moderation in food and drink. 『Simple bedding』 refers to living in a quiet place (Lan Ruo), relying on quiet places to often practice meditation, following the teachings and diligently cultivating, hence it is said to diligently cultivate higher Samadhi, this is the teaching of all Buddhas. When Kanakamuni Buddha (one of the past seven Buddhas) appeared in the world, many Shravakas were greedy for offerings and arrogantly cultivated good deeds. In order to prevent these behaviors, he spoke this concise teaching: 『Just like a bee collects』
華， 不壞色與香， 但取其味去， 苾芻入聚然。」
彼佛世尊教諸苾芻，行入聚落乞食之時，不應壞彼凈信敬心，喻若遊蜂在於華處，少持輕蕊無損色香，趣得充虛勿生惱壞。又釋云，苾芻之行有二端嚴，猶如妙華色香具足：持戒喻色，具定如香。乞食資身，勿虧此二。
羯諾迦牟尼佛出現於世，諸聲聞眾多自談己勝毀訾於他，惟習多聞講論義理，好相違逆乖上人行。為對治彼，說斯略教：
「不違逆他人， 不觀作不作； 但自觀身行， 若正若不正。」
時彼苾芻由自持戒觀他破戒，常多伺求他人過失，是應作、是不應作，令心散亂不能證悟。為對治彼，說初半頌。下之兩句反上應知。正不正者，謂善惡行。
迦攝波佛出現於世，諸聲聞眾多樂習定，心生味著更不進修。為對治彼，說斯略教：
「勿著于定心， 勤修寂靜處； 能救者無憂， 常令念不失。 若人能惠施， 福增怨自息， 修善除眾惡， 惑盡至涅槃。」
勿著于定心者，勸勿放逸耽味于定。勤修寂靜處者，謂是涅槃，勸彼速令證入見諦，由見諦理是妙涅槃所生處故。能救者，謂是苾芻無憂。常令念不失者，顯由見諦獲斯果利，長無憂惱。假令證定暫得無憂，由定不能斷煩惱
【現代漢語翻譯】 現代漢語譯本： 『如同蜜蜂採花，不損壞花的顏色和香味，只取花蜜，比丘進入村落乞食也應如此。』
彼佛（指過去佛）世尊教導眾比丘，在進入村落乞食時，不應破壞信徒的清凈信心，就像蜜蜂在花叢中，少量取蜜，不損害花的顏色和香味，只求足夠充飢，不要產生惱怒和破壞。又解釋說，比丘的修行有兩方面的莊嚴，就像美好的花朵，顏色和香味都具備：持戒好比顏色，具備禪定好比香味。乞食是爲了維持生命，不要虧損這兩方面。
羯諾迦牟尼佛（Kakucchanda Buddha）出現於世時，許多聲聞弟子互相談論自己的優點，詆譭他人，只喜歡學習多聞，講論義理，喜歡互相違逆，違背上等人的行為。爲了對治這種情況，佛說了這個簡略的教誡：
『不要違逆他人，不要觀察別人做什麼或不做什麼；只要觀察自己的行為，是正確還是不正確。』
當時那些比丘因為自己持戒而觀察他人破戒，常常伺機尋求他人的過失，判斷什麼是應該做的，什麼是不應該做的，導致心神散亂，不能證悟。爲了對治這種情況，佛說了前半頌。後半頌的意思與前半頌相反，應該明白。『正不正』指的是善惡行為。
迦葉波佛（Kassapa Buddha）出現於世時，許多聲聞弟子喜歡修習禪定，心中產生迷戀，不再進一步修習。爲了對治這種情況，佛說了這個簡略的教誡：
『不要執著于禪定之心，勤奮修習寂靜之處；能夠自我救度的人沒有憂愁，常常保持正念不失。如果有人能夠行佈施，福德增長，怨恨自然止息，修習善行，消除各種惡行，煩惱斷盡，就能達到涅槃（Nirvana）。』
『不要執著于禪定之心』，勸誡不要放縱自己，沉迷於禪定的滋味。『勤奮修習寂靜之處』，指的是涅槃，勸誡他們迅速證入見諦（見真理），因為見諦之理是美妙涅槃產生的地方。『能夠自我救度的人』，指的是沒有憂愁的比丘。『常常保持正念不失』，顯示由於見諦而獲得這種利益，長久沒有憂愁煩惱。即使通過禪定暫時獲得沒有憂愁的狀態，但禪定不能斷除煩惱。
【English Translation】 English version: 『Like bees that do not harm the color and fragrance of flowers, but only take the honey, so should Bhikkhus enter villages for alms.』
That Buddha (referring to past Buddhas) taught the Bhikkhus that when entering villages for alms, they should not destroy the pure faith and respect of the believers, just as bees in a flower garden take a small amount of nectar without harming the color and fragrance of the flowers, seeking only enough to fill their hunger, and not causing annoyance or destruction. It is also explained that a Bhikkhu's practice has two aspects of adornment, like beautiful flowers with both color and fragrance: upholding the precepts is like color, and possessing Samadhi (meditative concentration) is like fragrance. Taking alms is to sustain life, and these two aspects should not be neglected.
When Kakucchanda Buddha appeared in the world, many Sravakas (disciples) talked about their own merits and disparaged others, only liking to study extensively, discussing doctrines, and enjoying contradicting each other, going against the conduct of superior people. To counteract this, the Buddha spoke this concise teaching:
『Do not contradict others, do not observe what others do or do not do; only observe your own actions, whether they are right or wrong.』
At that time, those Bhikkhus, because they upheld the precepts themselves, observed others breaking the precepts, often seeking out the faults of others, judging what should be done and what should not be done, causing their minds to be scattered and unable to attain enlightenment. To counteract this, the Buddha spoke the first half of the verse. The meaning of the second half is the opposite of the first half, and should be understood. 『Right or wrong』 refers to good or evil actions.
When Kassapa Buddha appeared in the world, many Sravakas liked to practice Samadhi, and developed attachment in their minds, no longer advancing in their practice. To counteract this, the Buddha spoke this concise teaching:
『Do not be attached to the mind of Samadhi, diligently cultivate the place of tranquility; those who can save themselves are without sorrow, always keep mindfulness without losing it. If one can give generously, merit increases, and resentment naturally ceases; cultivate good deeds, eliminate all evil deeds, and when delusion is exhausted, one can reach Nirvana.』
『Do not be attached to the mind of Samadhi』 advises not to indulge oneself and be addicted to the taste of Samadhi. 『Diligently cultivate the place of tranquility』 refers to Nirvana, urging them to quickly enter the realization of truth (seeing the truth), because the truth of seeing is the place where the wonderful Nirvana arises. 『Those who can save themselves』 refers to Bhikkhus without sorrow. 『Always keep mindfulness without losing it』 shows that by seeing the truth, one obtains this benefit, and is free from sorrow and affliction for a long time. Even if one temporarily obtains a state without sorrow through Samadhi, Samadhi cannot cut off afflictions.
故，由有煩惱心不靜息、念不圓滿，于未來世憂惱還生。若見諦理更不復退，諸餘煩惱漸次斷除。次一行頌明見諦者斷余煩惱次第之義。初之三句明斷欲界煩惱，除慳貪垢故，能行施等，其福漸增。又于聖人清凈尸羅及行忍等，息諸怨諍。由上二地等持力故，能除欲界散亂噁心。惑盡至涅槃者，若三界惑盡、業累俱亡，契會無生證涅槃樂。
釋迦牟尼佛出現於世，諸聲聞眾性多煩惱造諸惡業，多行放逸不修善品，作少善時便生喜足。為三事故說其三頌，為遮惡行、示善方便，令不忘念善品日增。於十二年中為無皰僧伽說斯波羅底木叉略教：
「一切惡莫作， 一切善應修， 遍調于自心， 是則諸佛教。 護身為善哉， 能護語亦善， 護意為善哉， 盡護最為善。 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。」
此中初頌上句云一切惡莫作者，明性遮罪俱不應作。遮其惡行，事通三業，故云一切惡莫作。所有眾善悉應奉行，故云一切善應修。心所行處悉皆調伏，故云遍調于自心。是則略明佛所教誡。次頌即是示善方便。初之三句如其次第別護三業，故云善護身等。一一不作，體皆是善，
【現代漢語翻譯】 現代漢語譯本：因此，由於有煩惱的心不能平靜止息，念頭也不圓滿，所以在未來世憂愁煩惱還會產生。如果證悟了真諦，就不會再退轉，其他的煩惱也會逐漸斷除。下面一行頌文說明了見諦者斷除其餘煩惱的次第和意義。最初的三句說明斷除欲界的煩惱，因為除去了慳吝貪婪的污垢，所以能夠行佈施等等善行，他的福德也會逐漸增長。而且對於聖人清凈的戒律以及修行忍辱等等，能夠止息各種怨恨爭端。由於上二禪定等等持的力量，能夠去除欲界散亂的噁心。惑業斷盡直至涅槃的人，如果三界的迷惑斷盡、業力的束縛都消亡，就能契合無生而證得涅槃的快樂。
釋迦牟尼佛（Śākyamuni Buddha）出現於世間，各位聲聞眾（Śrāvaka）生性多有煩惱，造作各種惡業，大多放縱懈怠不修習善法，做少許善事就生起喜悅滿足之心。爲了這三件事，佛陀說了這三首頌，爲了遮止惡行、指示行善的方便，使他們不忘失正念，善行日漸增長。在十二年中，為沒有受具足戒的僧伽（Saṃgha）說了斯波羅底木叉（Prātimokṣa）的簡略教誡：
『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。 守護身體是善事，能夠守護語言也是善事，守護意念是善事，完全守護是最為善妙的。 比丘（Bhikṣu）守護一切，就能解脫各種痛苦，善於守護口中的言語，也善於守護自己的意念， 身體不做各種惡事，常常清凈身口意三種業，這樣就能隨順，大仙（指佛陀）所行之道。』
這裡面第一首頌的上句說『一切惡莫作』，說明自性罪和遮罪都不應該做。遮止各種惡行，事情貫通身口意三業，所以說『一切惡莫作』。所有各種善事都應當奉行，所以說『一切善應修』。心所行之處都要調伏，所以說『遍調于自心』。這便是簡略地說明了佛所教誡。後面的頌文就是指示行善的方便。最初的三句按照次序分別守護身口意三業，所以說『善護身』等等。一一不作惡，其體性都是善。
【English Translation】 English version: Therefore, because the mind is afflicted and cannot be calmed, and thoughts are not complete, worries and afflictions will arise again in future lives. If one realizes the truth, one will not regress, and other afflictions will be gradually eliminated. The following verse explains the order and meaning of how those who have seen the truth eliminate remaining afflictions. The first three lines explain the elimination of afflictions in the desire realm. Because the defilement of stinginess and greed is removed, one can practice giving and other good deeds, and one's merit will gradually increase. Moreover, with respect to the pure precepts of the saints and the practice of patience, one can stop all resentment and strife. Due to the power of the upper two dhyanas (levels of meditative absorption) and other samadhi (concentration), one can remove the scattered evil thoughts of the desire realm. Those who exhaust delusions and reach nirvana (state of enlightenment) will, if the delusions of the three realms are exhausted and the accumulation of karma is eliminated, be in harmony with non-arising and attain the bliss of nirvana.
Śākyamuni Buddha appeared in the world, and the Śrāvakas (listeners, disciples) were by nature full of afflictions, creating various evil deeds, mostly indulging in laziness and not cultivating good qualities, and feeling happy and satisfied when doing a little good. For these three reasons, the Buddha spoke these three verses, in order to prevent evil deeds, to show the means of doing good, and to enable them not to forget mindfulness, so that good deeds would increase day by day. For twelve years, he spoke the concise teachings of the Prātimokṣa (code of monastic discipline) to the Saṃgha (community of monks) who had not received full ordination:
'Do not do any evil, all good should be cultivated, universally subdue your own mind, this is the teaching of all Buddhas. Protecting the body is good, being able to protect speech is also good, protecting the mind is good, protecting everything is the best. A Bhikṣu (monk) who protects everything can be liberated from all suffering, is good at guarding the words of his mouth, and is also good at guarding his mind, The body does not commit any evil deeds, and always purifies the three karmas of body, speech, and mind, then one can follow the path traveled by the great sage (referring to the Buddha).'
Here, the first line of the first verse says 'Do not do any evil', which means that both intrinsic and prohibitive sins should not be committed. Preventing various evil deeds, the matter penetrates the three karmas of body, speech, and mind, so it says 'Do not do any evil'. All kinds of good deeds should be practiced, so it says 'All good should be cultivated'. All places where the mind goes should be subdued, so it says 'Universally subdue your own mind'. This is a brief explanation of the Buddha's teachings. The following verses are instructions on the means of doing good. The first three lines protect the three karmas of body, speech, and mind in order, so it says 'Protect the body well' and so on. Not doing evil in each case is good in nature.
然生死涅槃皆由三業舍惡從善，勸令盡護即解脫眾苦，故嘆善哉。是故苾芻隨其力分常善護持，能證常樂。次第三頌令不忘念。然於三時人多忘念，教令存意攝想現前。一於他人詰罪之時，應審護口以答于彼，勿令失念為卒暴言，故言善護于口言。二于先時所經欲境若起憶念，當善護心勿生愛著，故言亦善護于意。三於五處非所行境而作遊行，他不與物而輒自取，所不應食而強食之，或時以身觸惱於他。離此諸過，故言身不作諸惡。此之三業常令清凈名善苾芻，方是光顯奉順聖教，能隨大師所行正道。
然七佛世尊褒灑陀日，隨機佈教多少不同。初則六月一為長凈說其略教，次則五月，乃至釋迦如來半月半月說斯略教。
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， 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， 如牦牛愛尾。 我已說戒經，
【現代漢語翻譯】 現代漢語譯本 然而，生死和涅槃都取決於身、口、意三業，通過捨棄惡行、遵循善行，並勸導人們盡力守護這些善行，就能解脫眾多的痛苦，因此讚歎『善哉』。所以，比丘（bhiksu，佛教出家男眾）應當儘自己的能力，常常善於守護和保持這些善行，就能證得常樂的境界。接下來的三句偈頌是爲了使人不忘失正念。因為人們在三個時段容易忘失正念，所以教導他們要存意于當下，攝持念頭，使之顯現於眼前。第一，當他人詰問罪過的時候，應該審慎地守護自己的口，用合適的言語來回答對方，不要因為失去正念而說出粗暴的言語，所以說『善護于口言』。第二，對於過去曾經經歷過的欲境，如果生起回憶和念頭，應當善於守護自己的心，不要生起貪愛和執著，所以說『亦善護于意』。第三，對於五種不應該前往的處所，不應該行淫；對於他人沒有給予的財物，卻擅自取用；對於不應該食用的食物，卻強行食用；或者有時用身體去觸惱他人。遠離這些過失，所以說『身不作諸惡』。如果能使這身、口、意三業常常保持清凈，就稱為善比丘，才是光顯和奉順聖教，能夠跟隨大師所行的正道。
在七佛（過去七位佛陀）世尊的褒灑陀日（Posadha，布薩日，僧團每半月舉行的集會，懺悔罪過，重申戒律），根據不同的根機來佈教，教化的內容和多少各有不同。最初是六個月舉行一次長凈（Uposatha，即布薩），宣說簡略的教誡；其次是五個月舉行一次，乃至釋迦如來（Sakyamuni，佛教創始人）是半個月半個月地宣說這種簡略的教誡。
毗缽尸（Vipassi，過去七佛之一）、式棄（Sikhi，過去七佛之一）、 毗舍浮（Vessabhu，過去七佛之一）、拘留孫（Kakusandha，過去七佛之一）、 羯諾迦牟尼（Kanakamuni，過去七佛之一）、迦葉（Kassapa，過去七佛之一）、釋迦尊（Sakyamuni，佛教創始人）， 像這樣天中之天，無上調御者， 七佛都是雄猛的，能夠救護世間， 具足廣大的名聲，都宣說了這些戒法。 諸佛以及他們的弟子，都共同尊敬戒律， 因為恭敬戒經的緣故，獲得了無上的果報。 你們應當尋求出離，在佛教中勤奮修行， 降伏生死之軍，就像大象摧毀草舍一樣。 在這法律之中，常常保持不放逸， 能夠竭盡煩惱之海，應當窮盡痛苦的邊際。 所宣說的戒經，和合共同作長凈， 應當共同尊敬戒律，就像牦牛愛惜自己的尾巴一樣。 我已經說了戒經，
【English Translation】 English version Furthermore, both samsara (birth and death) and nirvana (liberation) depend on the three karmas (actions) of body, speech, and mind. By abandoning evil deeds and following good deeds, and by exhorting people to diligently protect these good deeds, one can be liberated from numerous sufferings. Therefore, it is praised as 'Excellent!' Therefore, a bhiksu (Buddhist monk) should, to the best of his ability, always be good at guarding and maintaining these good deeds, so that he can attain the state of constant bliss. The following three verses are to prevent people from forgetting mindfulness. Because people are prone to forget mindfulness at three times, they are taught to keep their minds in the present, to gather their thoughts and make them manifest before them. First, when others question one's faults, one should carefully guard one's speech and answer them appropriately, without losing mindfulness and uttering harsh words. Therefore, it is said, 'Guard well your speech.' Second, if memories and thoughts arise about past experiences of desirable objects, one should be good at guarding one's mind and not generate craving and attachment. Therefore, it is said, 'Also guard well your mind.' Third, regarding the five places where one should not go, one should not engage in sexual misconduct; regarding things not given by others, one should not take them without permission; regarding food that should not be eaten, one should not force oneself to eat it; or sometimes one uses the body to annoy others. By avoiding these faults, it is said, 'The body does not commit any evil deeds.' If one can keep these three karmas of body, speech, and mind constantly pure, one is called a good bhiksu, and one is glorifying and following the holy teachings, and is able to follow the right path walked by the master.
On the Posadha (Uposatha, day of observance, a gathering held by the monastic community every half month to confess transgressions and reaffirm the precepts) day of the Seven Buddhas (the seven Buddhas of the past), the teachings were given according to different capacities, and the content and amount of teachings varied. Initially, the long purification (Uposatha) was held once every six months, and brief teachings were given; then it was held once every five months, and even Sakyamuni (the founder of Buddhism) gave these brief teachings every half month.
Vipassi (one of the Seven Buddhas of the past), Sikhi (one of the Seven Buddhas of the past), Vessabhu (one of the Seven Buddhas of the past), Kakusandha (one of the Seven Buddhas of the past), Kanakamuni (one of the Seven Buddhas of the past), Kassapa (one of the Seven Buddhas of the past), Sakyamuni (the founder of Buddhism), Like these gods among gods, unsurpassed tamers, The Seven Buddhas are all valiant, able to save the world, Endowed with great renown, all proclaimed these precepts. The Buddhas and their disciples all respect the precepts, Because of respecting the precepts, they obtained the unsurpassed fruit. You should seek liberation, diligently cultivate in Buddhism, Subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma, always be diligent, Able to exhaust the sea of afflictions, you should reach the end of suffering. The precepts that are spoken, harmoniously perform the long purification, You should all respect the precepts, like a yak cherishing its tail. I have spoken the precepts,
眾僧長凈竟， 福利諸有情， 皆共成佛道。
初有三頌，是結集所說。初則總說七佛名。號言天中天者，一切諸佛皆是凈天，由彼自證清凈無上法故。釋迦大師是天中天，獨能於此五濁惡世調難調者號調御師，隨機教化令得解脫，故曰天中天。次有二頌讚佛勝德，諸聲聞眾尊重戒經。次有二頌是結集引經，勸希出離勤修解脫。言汝當求出離者，發心出家修出離行，于無常等不應樂著。于佛教勤修者，謂得見道。降伏生死軍者，謂得修道。如象摧草舍者，譬如大象摧于草舍未勞盡力；智者亦爾，壞生死獄不假多時，依教奉行作自他利，斷諸結漏，于佛教中不為放逸，出煩惱海盡苦邊際，證妙菩提。次有三頌亦是結集所置。初序勸誡作長凈意，護戒慇勤寧死不犯，如牦牛愛尾不顧身命。次明所為福業回施有情，廣利無邊俱成佛果。
【現代漢語翻譯】 現代漢語譯本 眾僧長凈完畢， 愿此福利普及一切有情眾生， 愿他們都能共同成就佛道。
最初的三頌，是結集者所說。首先總說過去七佛的名號。稱佛為『天中天』，是因為一切諸佛都是清凈之天，他們通過自身證悟清凈無上的佛法。釋迦牟尼（Śākyamuni）大師是天中天，唯有他能在這五濁惡世調伏難以調伏的眾生，所以被稱為調御師（one who tames），根據不同根器的眾生進行教化，使他們得到解脫，所以說是天中天。接下來的兩頌讚嘆佛的殊勝功德，以及諸位聲聞（Śrāvaka）弟子尊重戒律經典。 接下來的兩頌是結集者引用佛經，勸勉人們希望出離輪迴，勤奮修行以求得解脫。『汝當求出離』，是說應當發心出家，修習出離之行，對於無常等世事不應該貪戀執著。『于佛教勤修』，是指證得見道。『降伏生死軍』，是指證得修道。如同大象摧毀草舍一樣，不費吹灰之力；有智慧的人也是這樣，摧毀生死牢獄不需要花費太多時間，依照佛陀的教導奉行，利益自己和他人，斷除各種煩惱結縛，在佛教的修行中不放逸，出離煩惱之海，到達痛苦的盡頭，證得無上菩提。 接下來的三頌也是結集者所新增。首先是序言，勸誡大家發起長凈的意願，守護戒律要慇勤，寧可死去也不要違犯，就像牦牛愛惜自己的尾巴一樣，不顧惜自己的生命。接下來闡明所做的福德事業迴向給一切有情眾生，廣泛利益無邊無際的眾生，共同成就佛果。
【English Translation】 English version The Sangha having completed the purification, May this merit benefit all sentient beings, May they all together attain Buddhahood.
The initial three verses were spoken by the compilers. First, they generally mention the names of the seven Buddhas of the past. The term 'Teacher of Gods and Humans' (Tian Zhong Tian) indicates that all Buddhas are pure celestial beings, as they have self-realized the pure and unsurpassed Dharma. Master Śākyamuni is the Teacher of Gods and Humans, uniquely capable of taming the untamable in this degenerate world of the five defilements, hence being called the Tamer (one who tames), teaching and transforming beings according to their individual capacities, enabling them to attain liberation, thus being called the Teacher of Gods and Humans. The following two verses praise the Buddha's supreme virtues, and the Śrāvakas' respect for the Vinaya (discipline) scriptures. The following two verses are the compilers quoting the scriptures, exhorting people to aspire to liberation from Samsara, diligently cultivate to attain liberation. 'You should seek liberation' means one should generate the aspiration to renounce the world, practice the conduct of renunciation, and should not be attached to impermanent phenomena. 'Diligently cultivate in the Buddha's teachings' refers to attaining the Path of Seeing. 'Subduing the army of birth and death' refers to attaining the Path of Cultivation. Just as an elephant effortlessly destroys a grass hut; so too, a wise person destroys the prison of birth and death without much effort, following the Buddha's teachings, benefiting oneself and others, severing all bonds of affliction, not being negligent in the Buddha's teachings, crossing the ocean of afflictions, reaching the end of suffering, and attaining supreme Bodhi. The following three verses were also added by the compilers. First is the introduction, exhorting everyone to generate the intention of purification, diligently protect the precepts, rather die than violate them, just like a yak cherishes its tail, not caring for its own life. Next, it clarifies that the virtuous deeds performed are dedicated to all sentient beings, extensively benefiting limitless beings, and together attaining the fruit of Buddhahood.