T24n1459_根本說一切有部毗奈耶頌

大正藏第 24 冊 No. 1459 根本說一切有部毗奈耶頌

No. 1459

根本說一切有部毗奈耶頌捲上

尊者毗舍佉造

三藏法師義凈奉　制譯

創明受近圓事及苾芻等要行軌式

開闡于調伏，　　善閑調伏義； 　正住調伏中，　　能捨非調伏。 　敬禮如是師，　　法及於聖眾； 　我今隨所解，　　略攝毗奈耶。 　懶惰少慧者，　　于廣文生怖； 　雖勤亦不樂，　　入斯調伏海。 　欲令彼趣入，　　不起大疲勞； 　結頌作階梯，　　勝人見津路。 　可讚財圓滿，　　能生勝梵宮； 　三摩地涅槃，　　並由于戒得。 　離斯毗奈耶，　　眾事不能凈； 　還如極浣衣，　　弗濯于清水。 　猶如月輪缺，　　夜分靡光輝； 　于佛教出家，　　尸羅虧亦爾。 　是故舍懈怠，　　當樂戒莊嚴； 　欲了作不作，　　當勤聞律教。 　苾芻應作意，　　求解毗奈耶； 　要由先自明，　　后當行教授。 　能於四眾中，　　得殷重恭敬； 　過未現諸佛，　　內藏此人持。 　勤求正法中，　　及有情利益； 　自防于戒蘊，　　善護勿令虧。 　他人若有犯，　　悉皆來請問； 　于決了義中，　　獲得于善巧。 　怨處能降伏，　　知法

【現代漢語翻譯】 現代漢語譯本 No. 1459 根本說一切有部毗奈耶頌捲上 尊者毗舍佉（Upasaka）造 三藏法師義凈奉　制譯 創明受近圓事及苾芻（Bhikkhu）等要行軌式 開闡于調伏， 善閑調伏義； 正住調伏中， 能捨非調伏。 敬禮如是師， 法及於聖眾； 我今隨所解， 略攝毗奈耶（Vinaya）。 懶惰少慧者， 于廣文生怖； 雖勤亦不樂， 入斯調伏海。 欲令彼趣入， 不起大疲勞； 結頌作階梯， 勝人見津路。 可讚財圓滿， 能生勝梵宮； 三摩地（Samadhi）涅槃（Nirvana）， 並由于戒得。 離斯毗奈耶（Vinaya）， 眾事不能凈； 還如極浣衣， 弗濯于清水。 猶如月輪缺， 夜分靡光輝； 于佛教出家， 尸羅（Sila）虧亦爾。 是故舍懈怠， 當樂戒莊嚴； 欲了作不作， 當勤聞律教。 苾芻（Bhikkhu）應作意， 求解毗奈耶（Vinaya）； 要由先自明， 后當行教授。 能於四眾中， 得殷重恭敬； 過未現諸佛， 內藏此人持。 勤求正法中， 及有情利益； 自防于戒蘊， 善護勿令虧。 他人若有犯， 悉皆來請問； 于決了義中， 獲得于善巧。 怨處能降伏， 知法

【English Translation】 English version No. 1459 Mūlasarvāstivāda-vinaya-sūtra, Scroll 1 Composed by Venerable Upasaka (Upasaka) Translated by Tripiṭaka Master Yijing under Imperial Decree Initially Clarifying the Matters of Receiving Ordination and the Essential Practices for Bhikkhus (Bhikkhu) Opening and elucidating the training, well-versed in the meaning of training; Rightly abiding in training, able to abandon what is not training. Respectfully bowing to such a teacher, the Dharma, and the Sangha; Now, according to my understanding, I will briefly summarize the Vinaya (Vinaya). Lazy and unwise individuals are frightened by extensive texts; Though diligent, they are not pleased to enter this sea of training. Wishing to lead them to enter without great fatigue; Composing verses as steps, so that superior individuals may see the path. Praiseworthy wealth and perfection can generate a superior Brahma heaven; Samadhi (Samadhi) and Nirvana (Nirvana) are both attained through precepts. Apart from this Vinaya (Vinaya), affairs cannot be purified; It is like extremely washed clothes not being rinsed in clear water. Like the waning moon, its light diminishes in the night; Leaving home in the Buddha's teaching with flawed Sila (Sila) is also like that. Therefore, abandoning laziness, one should delight in the adornment of precepts; Wishing to understand what to do and not to do, one should diligently hear the teachings of the Vinaya. A Bhikkhu (Bhikkhu) should pay attention and seek to understand the Vinaya (Vinaya); One must first understand it oneself before instructing others. One can receive earnest respect in the four assemblies; The Buddhas of the past, present, and future are held within this person. Diligently seeking the true Dharma and the benefit of sentient beings; Guarding one's own aggregate of precepts, protecting them well and not allowing them to be flawed. If others have transgressions, they will all come to ask; In resolving meanings, one gains skillfulness. Able to subdue hostile places, knowing the Dharma

與法俱； 　常不被他輕，　　大眾中無畏。 　若所在方隅，　　有明律教者； 　佛言我無慮，　　由彼發光輝。 　牟尼如是說，　　律德不思議； 　由此應勤求，　　受持于律藏。 　苾芻滿十夏，　　自善護律儀； 　於法式明瞭，　　授出家圓具。 　戒經及廣釋，　　文義皆精善； 　為他作依止，　　于彼能教授。 　非唯少解義，　　淺識事多疑； 　要剖析分明，　　大師語無亂。 　于戒本廣釋，　　若不能解了； 　愚癡六十年，　　終須仗他住。 　當依老者住，　　若無依少年； 　師少不應禮，　　余皆如小作。 　凡欲出家者，　　隨情詣一師； 　問難事若無，　　須時應攝受。 　若作五無間，　　及是賊住人， 　變化非人形，　　外道聾啞類， 　若是扇侘等，　　及污苾芻尼； 　猶如堿鹵田，　　不生於戒種。 　若犯邊罪人，　　負債兼有病， 　現是王臣將，　　大賊及是奴， 　生處賤闕支，　　十指相黏著， 　手足皆攣跛，　　曲脊鼻匾㔸， 　被女擔所傷，　　及長粗小腦， 　並過分齲齒，　　瞷眼不分明， 　眼大小黃泡，　　及以紅赤類； 　如斯不端正，　　皆不許出家。 　略說可遮事，　　要唯有三種： 　謂色形氏族，　　由斯污僧眾。

【現代漢語翻譯】 現代漢語譯本 與正法相合； 常常不被人輕視，在大眾中無所畏懼。 如果所在的地區，有精通戒律教義的人； 佛說我沒有什麼可憂慮的，因為他們會發揚光輝。 牟尼（釋迦牟尼佛的稱號）這樣說，戒律的功德不可思議； 因此應該勤奮追求，受持戒律的寶藏。 比丘（佛教出家男眾）滿了十年，能夠很好地守護戒律； 對於佛教的法式明瞭通達，可以授予他人出家受具足戒。 戒經以及廣大的解釋，文字和義理都精妙完善； 可以作為他人的依靠，能夠教授他們。 不能只是稍微理解一些義理，淺薄的見識，對很多事情都疑惑不解； 要能夠剖析分明，大師的教導才不會混亂。 對於戒本廣大的解釋，如果不能理解通透； 即使愚鈍地過了六十年，最終還是需要依靠他人。 應當依靠年長的比丘居住，如果沒有，可以依靠年輕的比丘； 但不能禮敬年少的比丘為師，其餘的事情都可以像對待年少的比丘一樣。 凡是想要出家的人，可以隨意去一位比丘那裡； 如果問難的事情沒有，需要時就應當攝受他。 如果造作了五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），以及是盜賊身份的人， 變化成非人形的，外道以及聾啞人， 如果是扇侘（閹人）等，以及玷污了比丘尼（佛教出家女眾）的人； 猶如鹽堿地，不能生長戒律的種子。 如果犯了邊罪的人，負債並且有疾病， 現在是國王或大臣的將領，大盜以及奴隸， 出生在下賤的地方，身體有殘缺，十個手指黏在一起， 手腳都攣縮跛腳，彎腰駝背，鼻子扁塌， 被女人抬轎子所傷，以及長著粗大的小腦， 還有牙齒過度齲壞，斜眼看不清楚， 眼睛大小不一，長著黃色或紅色的眼泡； 像這樣不端正的人，都不允許出家。 簡略地說，可以遮止出家的情況，主要有三種： 就是容貌、形體和氏族，因為這些會玷污僧團。

【English Translation】 English version Abiding with the Dharma; Constantly not being despised by others, fearless in the assembly. If in any region, there are those who are clear about the teachings of the Vinaya (monastic rules); The Buddha said I have no worries, because they will radiate light. Muni (an epithet of Shakyamuni Buddha) said thus, the virtues of the Vinaya are inconceivable; Therefore, one should diligently seek, uphold, and maintain the treasury of the Vinaya. If a Bhikshu (Buddhist monk) has completed ten years and well protects the precepts; And is clear about the Buddhist practices, he can ordain others with full ordination. The precepts and their extensive explanations, both the text and meaning are refined and perfect; He can be a refuge for others and can teach them. One should not just understand a little of the meaning, with shallow knowledge and many doubts; One must be able to analyze clearly, so that the Master's teachings are not confused. If one cannot understand the extensive explanations of the Pratimoksha (monastic code); Even if one lives foolishly for sixty years, one will still need to rely on others. One should rely on elder Bhikshus, if there are none, one can rely on younger Bhikshus; But one should not respect younger Bhikshus as teachers, other matters can be treated as with younger Bhikshus. Whoever wishes to renounce the world, may go to any Bhikshu; If there are no questions or difficulties, one should accept him when the time is right. If one has committed the five heinous crimes (killing father, killing mother, killing an Arhat, creating schism in the Sangha, shedding the blood of a Buddha), or is a thief, Transformed into a non-human form, a heretic, or a deaf-mute, If one is a Sandha (eunuch), or has defiled a Bhikshuni (Buddhist nun); Like a saline-alkali field, the seeds of precepts cannot grow. If one has committed a border offense, is in debt and has illness, Is currently a general of the king or minister, a great thief, or a slave, Born in a lowly place, with physical defects, ten fingers stuck together, Hands and feet are contracted and lame, hunchbacked, with a flat nose, Injured by being carried in a palanquin by women, and has a large cerebellum, Also, excessive tooth decay, squinting eyes that are not clear, Eyes of different sizes, with yellow or red bubbles; Those who are not upright like this are not allowed to renounce the world. Briefly speaking, there are three main reasons for preventing ordination: Namely, appearance, form, and clan, because these can defile the Sangha (monastic community).

色謂赤髮等；　　形謂惡首面， 　又驢等耳頭，　　及無于耳發， 　像馬獼猴狀，　　及鼻唯一目， 　無目牛馬齒，　　或復齒全無； 　族謂旃荼羅，　　竹師除糞等， 　及拐行等類，　　斯皆律所遮。 　若有凈信者，　　所說過皆無； 　遍身應審觀，　　問知無障法。 　攝取經八日，　　存意好瞻相； 　若先觀察者，　　無勞經一日。 　先授與三歸，　　次與五學處， 　應著鮮白衣，　　立在於僧前。 　僧伽既許可，　　當依出家法， 　先請軌範師，　　次授十學處。 　既受求寂法，　　一切眾俗侶， 　于彼應贊禮，　　由離俗纏故。 　破惑眾翳除，　　著大仙衣故； 　為此光暉盛，　　猶如日初出。 　如三十三天，　　圓生枯葉落； 　彼受近圓戒，　　眾罪悉消除。 　在中方滿十，　　苾芻減不許； 　邊方受具者，　　齊五過隨意。 　東境奔荼跋達那，　　此界有樹號娑羅； 　北山名曰嗢尸羅，　　寺名答摩娑畔那； 　西界村名窣吐奴；　　南邊城號攝伐羅； 　佛說此內是中方，　　於斯界外名邊國。 　苾芻戒清凈，　　堪授他近圓； 　非是螺貝鳴，　　腐爛空中樹。 　秉法者知律，　　餘四九清凈； 　受具可稱讚，　　諸天應敬禮。 　眾滿

【現代漢語翻譯】 現代漢語譯本 『色』指的是紅色頭髮等； 『形』指的是醜陋的頭面， 又如驢等的耳朵和頭， 以及沒有耳朵和頭髮， 像大象、馬、獼猴的形狀， 以及只有一個鼻子和眼睛， 沒有眼睛或有牛馬的牙齒， 或者牙齒完全沒有； 『族』指的是旃荼羅（Candala，賤民）， 竹匠、清潔工等， 以及跛足行走等類別， 這些都是戒律所禁止的。 如果有人具有清凈的信心， 以上所說的缺點都沒有； 應該仔細觀察他的全身， 詢問得知沒有障礙出家的情況。 用八天時間來觀察， 用心好好地觀察他的相貌； 如果事先已經觀察過， 就不需要經過八天。 先授予他三歸依（皈依佛、皈依法、皈依僧）， 其次授予他五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）， 應該穿著潔白的衣服， 站立在僧眾面前。 僧伽（Samgha，僧團）既然許可， 就應當依照出家的方法， 先請阿阇黎（軌範師）， 其次授予他十戒（沙彌戒）。 既然接受了沙彌法， 對於所有的世俗朋友， 都應該向他讚歎和致敬， 因為他已經脫離了世俗的束縛。 破除了迷惑的重重障礙， 穿上了大仙的衣服； 因此他的光輝盛大， 猶如初升的太陽。 如同三十三天（Trayastrimsa，欲界六天之一）的人， 圓滿地出生，枯葉凋落； 他接受了近圓戒（比丘戒）， 所有的罪業都消除了。 在中間地區，必須滿十位比丘（Bhikkhu，出家男子）， 少於這個數目是不允許的； 在邊遠地區受具足戒的人， 達到五位比丘就可以隨意進行。 東方的邊界是奔荼跋達那（Pundravardhana）； 這個區域有樹名叫娑羅（Sala）； 北方的山名叫嗢尸羅（Ushira）； 寺廟名叫答摩娑畔那（Damasopana）； 西方的邊界是村名叫窣吐奴（Stuna）； 南方的邊界是城名叫攝伐羅（Sravasti）； 佛陀說這個範圍之內是中央地區， 在這個範圍之外叫做邊遠地區。 比丘戒律清凈， 堪能授予他人近圓戒； 不是螺貝的鳴響， 也不是腐爛的空中之樹。 秉持佛法的人通曉戒律， 其餘四位和尚和尚清凈； 受具足戒的人可以稱讚， 諸天都應該敬禮。 僧眾圓滿

【English Translation】 English version 'Color' refers to red hair, etc.; 'Form' refers to an ugly head and face, Also, ears and head like those of a donkey, etc., And the absence of ears and hair, Shapes like elephants, horses, and monkeys, And having only one nose and eye, Having no eyes or having the teeth of cows and horses, Or having no teeth at all; 'Lineage' refers to Candala (outcastes), Bamboo workers, cleaners, etc., And categories like those who walk with a limp, All these are prohibited by the Vinaya (monastic code). If someone has pure faith, All the aforementioned defects are absent; One should carefully observe his whole body, Inquire and know that there are no obstacles to ordination. Take eight days to observe, Carefully examine his appearance; If he has been observed beforehand, There is no need to spend eight days. First, grant him the Three Refuges (Buddha, Dharma, Sangha), Next, grant him the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants), He should wear pure white clothes, And stand before the Sangha (monastic community). Since the Sangha has permitted, One should follow the method of ordination, First, invite the Acarya (preceptor), Next, grant him the Ten Precepts (Sramanera precepts). Since he has received the Sramanera (novice) precepts, To all the lay friends, One should praise and pay homage to him, Because he has left the entanglements of the world. The darkness of delusion is removed, He wears the clothes of a great sage; Therefore, his radiance is great, Like the newly rising sun. Like the people of Trayastrimsa (one of the six heavens of desire realm), Born perfectly, withered leaves fall; He receives the Upasampada (full ordination), All sins are eliminated. In the central region, there must be ten Bhikkhus (ordained monks), Less than this number is not allowed; Those who receive full ordination in the border regions, Reaching five Bhikkhus is sufficient. The eastern boundary is Pundravardhana; This area has a tree called Sala; The northern mountain is called Ushira; The monastery is called Damasopana; The western boundary is a village called Stuna; The southern boundary is a city called Sravasti; The Buddha said that within this range is the central region, Outside this range is called the border region. A Bhikkhu who is pure in precepts, Is capable of granting Upasampada to others; Not the sound of conch shells, Nor a rotten tree in the air. One who upholds the Dharma (teachings) knows the Vinaya (monastic code), The other four monks are pure; Those who receive full ordination can be praised, The devas (gods) should pay homage. The Sangha is complete

界內同，　　清凈者秉法， 　無障羯磨善，　　謂近圓五因。 　如毗婆沙說，　　十種得近圓； 　世尊一切智，　　是名自覺受。 　憍陳如上首，　　得定道五人； 　賢部諸凈心，　　彼悉從歸得。 　法與由使得，　　善來成苾芻； 　大姓迦攝波，　　無由敬師得。 　童子鄔陀夷，　　善能為問答； 　稱可大師意，　　佛言成近圓。 　中國滿十人；　　邊方數充五， 　或復過於此，　　秉須知法人。 　又因喬答彌，　　大世主請佛； 　為說八敬法，　　斯名得近圓。 　除八餘若受，　　皆白四羯磨； 　依前之所說，　　受具並皆聽。 　才受近圓已，　　應告五時差； 　冬春雨終長，　　量影依人數。 　冬四九月半，　　乃至正月半； 　春四從正半，　　乃至五月半； 　雨一從五半，　　乃至六月半； 　終時唯日夜，　　六月十六日； 　十七旦長時，　　乃至九月半； 　三月少一日，　　此謂五時差。 　終時進近圓，　　同夏中最小； 　長時旦若受，　　同夏則為尊。 　受具從苾芻，　　半月請教授； 　近苾芻夏坐，　　隨意二眾中。 　不罵于苾芻，　　不詰其破戒； 　若犯僧殘罪，　　兩眾行半月。 　尼具雖百年，　　苾芻新受戒， 　慇勤應致禮，

【現代漢語翻譯】 現代漢語譯本： 在僧團內部，秉持清凈戒律的人遵循佛法，沒有業障的羯磨（Karma，行為、業力）是善的，這被稱為獲得近圓戒（Upasampadā，比丘戒）的五個原因。 正如《毗婆沙論》（Vibhasa，佛教論書）所說，有十種方式可以獲得近圓戒： 世尊（釋迦牟尼佛）以其一切智慧，是為自覺受戒（通過自身覺悟而受戒）。 以憍陳如（Kaundinya，五比丘之一）為首的五人，通過禪定和修行證得道果而受戒。 賢部（Bhadraka，人名）等具有清凈心的人，他們都通過皈依佛法僧三寶而受戒。 通過佛陀的『法與由使』（Dharma and Cause）的教導，說『善來比丘』（Ehi Bhikkhu，歡迎成為比丘）而成為比丘。 大姓迦攝波（Kashyapa，人名），沒有通過尊敬師長的方式而受戒（而是通過佛陀的特殊方式）。 童子鄔陀夷（Udayi，人名），善於提問和回答問題，他的回答符合佛陀的心意，佛陀認可他獲得近圓戒。 在中國，受戒需要滿十人；在邊遠地區，人數達到五人即可，或者超過這個人數，都需要秉持戒律、瞭解戒法的人。 此外，因為喬答彌（Gautami，人名，佛陀的姨母）——大世主（Mahapajapati，人名）請求佛陀，為她說八敬法（Eight Garudhammas），這也被認為是一種獲得近圓戒的方式。 除了以上八種方式，其餘的受戒都需要通過白四羯磨（Jnapti-caturtha-karma，一種僧團儀式）進行。按照前面所說的，受具足戒（Upasampada，比丘戒）都要聽從指導。 剛剛受完近圓戒后，應該告知五種時節的差異：冬、春、雨期結束和長時（指雨季後的時間），通過測量影子來確定時間，依據人數來計算。 冬天是四個九月半（從九月十五日）到正月半（正月十五日）；春天是四個從正月半到五月半；雨期是一個從五月半到六月半；雨期結束只有白天和夜晚，是六月十六日； 長時是從六月十七日早上開始，到九月半；三個月少一天，這就是所謂的五時差。 在雨期結束時受近圓戒，與夏季的時間最短；如果在長時早上受戒，與夏季的時間相同，則被認為是尊貴的。 受具足戒要從比丘那裡接受，每半個月請求教授；接近比丘一起安居夏坐（Vassa，雨季安居），在僧團的兩種群體中（比丘和比丘尼）。 不辱罵比丘，不追問他是否破戒；如果犯了僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），需要在兩個僧團中進行半個月的懺悔。 即使比丘尼受戒百年，新受戒的比丘也應該慇勤地向她致敬。

【English Translation】 English version: Within the Sangha (community), those who uphold pure precepts follow the Dharma (teachings), and good Karma (actions) without obstacles is considered the five causes for attaining Upasampadā (full ordination). As stated in the Vibhasa (a Buddhist commentary), there are ten ways to attain Upasampadā: The World-Honored One (Shakyamuni Buddha), with his all-encompassing wisdom, is named self-awakened ordination (receiving ordination through one's own enlightenment). The five individuals led by Kaundinya (one of the first five disciples), attained ordination through Samadhi (meditative absorption) and the realization of the path. Individuals with pure minds, such as Bhadraka (a person's name), all attained ordination through taking refuge in the Triple Gem (Buddha, Dharma, and Sangha). Through the Buddha's teaching of 'Dharma and Cause,' becoming a Bhikkhu (monk) by saying 'Ehi Bhikkhu' (Welcome, Bhikkhu). Kashyapa (a person's name) of noble lineage, did not attain ordination through respecting a teacher (but through a special way by the Buddha). The youth Udayi (a person's name), was skilled in asking and answering questions, and his answers aligned with the Buddha's intention, so the Buddha acknowledged his attainment of Upasampadā. In China, full ordination requires ten individuals; in remote areas, five individuals are sufficient, or more than that, all of whom must uphold the precepts and understand the Vinaya (monastic rules). Furthermore, because Gautami (the Buddha's aunt) – Mahapajapati (a person's name) requested the Buddha to explain the Eight Garudhammas (Eight weighty rules), this is also considered a way to attain Upasampadā. Apart from the above eight methods, all other ordinations require Jnapti-caturtha-karma (a Sangha ritual). According to what was said earlier, receiving full ordination requires following guidance. Immediately after receiving Upasampadā, one should be informed of the five seasonal differences: winter, spring, the end of the rainy season, and the long period (after the rainy season), determining the time by measuring shadows and calculating based on the number of people. Winter is four and a half months (from the 15th of the ninth month) to the 15th of the first month; spring is four months from the 15th of the first month to the 15th of the fifth month; the rainy season is one month from the 15th of the fifth month to the 15th of the sixth month; The end of the rainy season is only day and night, the 16th of the sixth month; the long period is from the morning of the 17th of the sixth month to the 15th of the ninth month; three months less one day, this is called the five seasonal differences. Receiving Upasampadā at the end of the rainy season is the shortest time, like summer; if receiving ordination in the morning during the long period, it is the same as summer and is considered venerable. Receiving full ordination is from a Bhikkhu, requesting instruction every half month; approaching a Bhikkhu to dwell together during Vassa (rainy season retreat), in the two groups of the Sangha (Bhikkhus and Bhikkhunis). Do not insult a Bhikkhu, do not question his violation of precepts; if one commits a Sanghavasesa (an offense requiring initial and subsequent meetings of the Sangha), one must practice repentance for half a month in both Sanghas. Even if a Bhikkhuni has been ordained for a hundred years, a newly ordained Bhikkhu should respectfully pay homage to her.

是名八敬法。 　女作男子狀，　　丈夫為女形， 　俗人及黃門，　　不應作親教。 　賊及形殘等，　　雖是善應遮； 　授彼近圓時，　　眾僧皆獲罪。 　不樂非圓具，　　及不了生年； 　形貌善觀瞻，　　睹相猜其歲。 　不滿二十年，　　授與圓具戒； 　明智計令滿，　　應數胎閏月。 　如其數胎等，　　不滿二十年， 　應置求寂中，　　此非成受具。 　或經一二歲，　　方憶知年減； 　足前年若滿，　　斯名善近圓。 　若人聞白竟，　　其耳忽然聾； 　此亦名善受，　　佛許開無過。 　正受近圓時，　　男形轉為女； 　此名為受具，　　應置在尼中。 　若鄔波馱耶，　　聞白已形變； 　此不名受具，　　秉法者無愆。 　受戒人在地，　　秉法者居空； 　二界體既殊，　　不名為受具。 　輪王養太子，　　宗胤得興隆； 　護求寂亦然，　　令聖教增長。 　如師遣求寂，　　有事登高樹； 　墜墮傷支體，　　由斯聖教遮。 　是故佛教中，　　出家悲作本； 　雖七歲亦聽，　　要解驅烏事。 　若出家受具，　　無缽便不許； 　仙器終須有，　　斯為乞食因。 　如上座近喜，　　求寂饑無缽； 　臨至於食時，　　從他求食器。 　借他衣缽等，　　與出

【現代漢語翻譯】 現代漢語譯本 這就是所謂的八敬法（Asta-garu-dharma）。 如果女人呈現男人的形態，或者男人呈現女人的形態， 以及俗人和黃門（eunuch），都不應該作為親教師（Upadhyaya）。 盜賊和身體殘缺的人等，即使是善良的也應該禁止； 如果在授予他們近圓戒（Upasampada）時，僧眾都會獲罪。 不喜歡或者不瞭解圓具戒（Upasampada），以及不清楚出生年份； 如果形貌美好，觀察者會猜測他的年齡。 如果未滿二十歲，就授予圓具戒； 應該用明智的方法計算令其滿足二十歲，應該數胎月和閏月。 如果計算胎月等，仍然不滿二十歲， 應該安置在求寂（Sramanera）的地位，這不是成就受具足戒（Upasampada）。 或者經過一兩年，才回憶起知道年齡減少； 如果加上之前的年份足夠，這被稱為善近圓。 如果有人在白告（Karma-vacana）結束后，耳朵忽然聾了； 這也稱為善受戒，佛允許開許沒有過失。 正在接受近圓戒時，男人的形態轉變為女人； 這被稱為受具足戒，應該安置在比丘尼僧團中。 如果鄔波馱耶（Upadhyaya）在聽完白告后形態改變； 這不稱為受具足戒，秉持戒律者沒有罪過。 受戒人在地上，秉持戒律者在空中； 兩個世界的體性既然不同，不稱為受具足戒。 輪王（Chakravarti）養育太子，宗族血脈得以興隆； 守護求寂也是這樣，使聖教增長。 如果師父派遣求寂，有事需要登上高樹； 墜落受傷，因此聖教禁止。 因此佛教中，出家以悲心為根本； 即使七歲也允許，只要懂得驅趕烏鴉。 如果出家受具足戒，沒有缽（Patra）便不允許； 仙人的器具最終必須有，這是乞食的原因。 如同上座（Sthavira）的近喜（Antika），求寂飢餓沒有缽； 臨近吃飯時，向他人請求食器。 借用他人的衣缽等，給予出家人。

【English Translation】 English version These are called the Eight Respectful Dharmas (Asta-garu-dharma). If a woman appears in the form of a man, or a man appears in the form of a woman, and laypersons and eunuchs should not act as preceptors (Upadhyaya). Thieves and those with physical disabilities, even if they are virtuous, should be prohibited; if they are given the Upasampada ordination, the Sangha will be at fault. Those who dislike or do not understand the Upasampada ordination, and those who do not know their birth year; if their appearance is pleasing, observers will guess their age. If they are under twenty years old, they should not be given the Upasampada ordination; one should use wisdom to calculate and make them reach twenty years old, counting the months of pregnancy and intercalary months. If, after counting the months of pregnancy, they are still under twenty years old, they should be placed in the position of a Sramanera, this is not considered a successful Upasampada ordination. Or after one or two years, they remember that their age was less; if adding the previous years is sufficient, this is called a good Upasampada. If someone suddenly becomes deaf after the Karma-vacana is finished; this is also called a good ordination, the Buddha allows it without fault. While receiving the Upasampada ordination, a man's form transforms into a woman; this is called receiving the full ordination, and they should be placed in the Bhikkhuni Sangha. If the Upadhyaya changes form after hearing the Karma-vacana; this is not called a full ordination, and the one upholding the Dharma has no fault. The one receiving ordination is on the ground, and the one upholding the Dharma is in the air; since the nature of the two realms is different, it is not called a full ordination. A Chakravarti (wheel-turning king) raises a crown prince, and the lineage prospers; protecting a Sramanera is also like this, causing the Holy Dharma to grow. If the teacher sends a Sramanera to climb a tall tree for some matter; falling and getting injured, the Holy Dharma prohibits this. Therefore, in Buddhism, renunciation is based on compassion; even seven-year-olds are allowed, as long as they know how to drive away crows. If one renounces and receives the full ordination, it is not allowed without a Patra (bowl); the implements of a renunciant must ultimately be there, this is the reason for begging for food. Like the Antika (attendant) of a Sthavira (elder), the Sramanera is hungry and has no bowl; when it is time to eat, they ask others for a bowl. Borrowing the robes and bowl of others, giving them to the renunciant.

家受具； 　勿如梵志法，　　是世尊聽許。 　若人未受具，　　不先說四依； 　聞此苦難行，　　梵志便歸俗。 　若秉一羯磨，　　一界四人受； 　此是僧為僧，　　不名為受法。 　若二若三人，　　同時受圓具； 　顏狀雖差別，　　斯無長幼殊。 　隨坐而受利，　　不應更互禮； 　若遣知事時，　　隨他差即作。 　為余放逸者，　　作怖等羯磨； 　呵已正驅出，　　令生厭離心。 　若解三藏教，　　及有大名稱； 　能生廣大福，　　驅遣不應為。 　由此邪群鹿，　　怖于師子兒； 　能生俗凈心，　　如大師住世。 　此住有光顯，　　猶若大牛王； 　于彼行呵責，　　能虧于佛教。 　四重穢行顯，　　邪執守愚心； 　作所不應為，　　世俗咸譏議。 　污家生斗諍，　　如是破戒人， 　大眾共鳴稚，　　齊心急驅擯。 　抱柱即宜截，　　門框亦復斬； 　勸化應修理，　　或可用僧祇。 　調弄苾芻像，　　由此不應留； 　慇勤共驅逐，　　不應生斗諍。 　已說如死屍，　　全無共住義； 　眾僧共驅擯，　　除斯垢穢人。 　尼不應為禮，　　但可致虔恭； 　近事不交言，　　乞食時應與。 　觸妒病生半，　　名五半宅家； 　為諸不了者，　　略言其相狀。

【現代漢語翻譯】 現代漢語譯本 關於受具足戒： 不要像婆羅門那樣做，這是世尊允許的。 如果有人尚未受具足戒，不要先告訴他四依（四種依靠：糞掃衣、乞食、樹下坐、腐爛藥）； 聽到這些苦行，婆羅門就會還俗。 如果只用一個羯磨（僧團的議事程式），在一個結界內四個人受戒； 這是僧人為僧人受戒，不稱為受法。 如果兩到三個人，同時受圓滿戒； 即使容貌有差別，也沒有長幼之分。 按照座位順序接受利益，不應該互相禮拜； 如果派遣知事（負責僧團事務的人）的時候，應該隨他安排立即去做。 爲了那些放逸的人，進行怖畏等羯磨； 呵斥之後就驅逐出去，令他們生起厭離之心。 如果通曉三藏教義，並且有很大的名聲； 能夠產生廣大的福德，不應該驅逐。 因為這些邪惡的群鹿，害怕師子（獅子）的幼崽； 能夠使世俗之人產生清凈心，就像大師（佛陀）住世一樣。 這種住持具有光輝，就像大牛王一樣； 對他們進行呵責，會損害佛教。 四重罪（殺、盜、淫、妄）的污穢行為顯現，邪惡的執著守護著愚癡的心； 做不應該做的事情，世俗之人都會譏諷議論。 玷污僧團，產生爭鬥，像這樣的破戒之人， 大眾一起鳴椎（敲擊木槌），齊心協力地驅逐。 抱著的柱子應該截斷，門框也要砍掉； 勸募化來的財物應該修理，或者可以供僧團使用。 調戲比丘尼的畫像，因此不應該留下； 慇勤地一起驅逐，不應該產生爭鬥。 已經說了像死屍一樣，完全沒有共同居住的意義； 眾僧一起驅逐，除去這些污垢之人。 比丘尼不應該對比丘禮拜，但可以表達虔誠恭敬； 不要和優婆塞（近事男）優婆夷（近事女）交談，乞食的時候應該給予。 觸犯妒忌，疾病產生一半，稱為五半宅家； 爲了那些不瞭解的人，簡略地說說它的相狀。

【English Translation】 English version Concerning Receiving the Full Ordination: Do not act like the Brahmins; this is permitted by the World Honored One. If someone has not yet received the full ordination, do not first tell them about the four supports (four reliances: rag robes, begging for food, sitting under a tree, and using rotten medicine); Upon hearing of these ascetic practices, the Brahmin would return to lay life. If using only one Karma (assembly procedure of the Sangha), and four people receive ordination within one boundary; This is monks ordaining monks; it is not called receiving the Dharma. If two or three people receive the full ordination at the same time; Even if their appearances differ, there is no distinction of seniority. Receive benefits according to the order of seating; one should not bow to each other; If dispatching a steward (one responsible for Sangha affairs), one should immediately act according to their arrangement. For those who are lax, conduct frightening Karmas; After scolding, expel them, causing them to develop a sense of aversion. If one is versed in the teachings of the Tripitaka and has great renown; And can generate vast merit, one should not expel them. Because these evil deer are afraid of the lion's cub; They can cause laypeople to generate pure minds, just as the Great Teacher (Buddha) dwells in the world. Such a resident has radiance, like a great bull king; Reproaching them will harm Buddhism. The defiled actions of the four grave offenses (killing, stealing, sexual misconduct, lying) are manifest, and evil attachments guard the foolish mind; Doing what should not be done, the laity will ridicule and criticize. Defiling the Sangha and causing strife, such a person who breaks the precepts, The assembly together strikes the gavel, and with one mind, urgently expels them. The pillar being embraced should be cut off, and the door frame should also be chopped down; The alms received should be used for repairs, or can be used by the Sangha. Teasing the image of a Bhikkhuni, therefore, one should not be left behind; Earnestly expel them together, and one should not create strife. It has been said that like a corpse, there is no meaning in living together; The Sangha together expels, removing these defiled people. Bhikkhunis should not bow to Bhikkhus, but can express reverence and respect; Do not converse with Upasakas (male lay devotees) and Upasikas (female lay devotees), and should give when they beg for food. Transgressing jealousy, disease arises halfway, called the five half-home families; For those who do not understand, briefly speak of its characteristics.

若他來抱身，　　心貪起淫慾； 　智者應當識，　　是持抱黃門。 　妒謂已男勢，　　見他交會興； 　病謂因病墮，　　或由刀等害。 　生者謂生來，　　二根皆不現； 　半月男半女，　　名半等黃門。 　若於淫慾法，　　不能為扇荼； 　二根若俱有，　　名二形應識。 　邪惡見染心，　　應知是邪外； 　就彼受其法，　　斯名趣外人。 　或時自剃髮，　　竊法著法衣； 　妄作苾芻解，　　皆名為賊住。 　四重及惡見，　　身污苾芻尼； 　飲酒毀三尊，　　是謂求寂過。 　十事若有犯，　　斯人即須擯； 　若舍隨所應，　　出其治罰罪。 　若不犯邊罪，　　如法舍學處； 　還俗復重來，　　苾芻歡為受。 　無亂心舍戒，　　了知人現前； 　我舍汝應知，　　此名真舍學。 　受訖即應說，　　四波羅市迦； 　智者先告知，　　勿令行惡事。 　由心不覆藏，　　於一人發露； 　于邊罪極厭，　　斯名授學人。 　次明雜行法，　　是出家要儀； 　展轉可相教，　　勿令尊法滅。 　天時將欲曉，　　起必在師前； 　可嚼凈齒木，　　應先禮尊像。 　次可到師邊，　　安置於坐物； 　巾水土齒木，　　寒溫須適時。 　有時應早起，　　詳審就師邊； 　敬重

【現代漢語翻譯】 現代漢語譯本： 如果有人來擁抱身體，心中生起貪婪的淫慾；有智慧的人應當知道，這是『持抱黃門』（指通過擁抱等行為滿足性慾的閹人）。 『妒』是指已經具有男性效能力的人，看到他人性交而產生嫉妒；『病』是指因為疾病而喪失效能力，或者由於刀傷等傷害導致。 『生』是指天生如此，兩種性器官都不明顯；『半月男半女』，被稱為『半等黃門』（指性器官不完全的閹人）。 如果對於淫慾之事，不能像男子一樣行事；如果兩種性器官都具備，這被稱為『二形』，應當知曉。 邪惡的見解污染內心，應當知道這是邪惡的外道；去接近他們並接受他們的教法，這被稱為『趣外人』（指追求外道的人）。 或者有時自己剃髮，盜用佛法，穿著僧人的法衣；虛假地裝作比丘的樣子，這些人都被稱為『賊住』（指冒充僧人的人）。 犯了四重罪（指殺、盜、淫、妄四種根本戒律）以及持有邪惡的見解，玷污了比丘尼；飲酒，毀壞三寶（指佛、法、僧），這被稱為『求寂過』（指沙彌的過失）。 如果犯了這十件事中的任何一件，這個人就必須被驅逐；如果願意捨棄，就按照相應的規定，對其進行懲罰。 如果沒有犯根本罪，如法地捨棄學處（指戒律）；還俗后又重新回來，比丘們應該高興地為他授戒。 在沒有精神錯亂的情況下舍戒，清楚地知道有人在場；我說『我捨棄』，你應該知道，這被稱為真正的捨棄學處。 受戒完畢后就應當宣說四波羅夷（指四種根本重罪）；有智慧的人應該事先告知，不要讓他們做惡事。 由於內心沒有隱瞞，向一個人坦白；對於根本罪極其厭惡，這被稱為『授學人』（指接受教導的人）。 接下來闡明雜行法（指日常行爲規範），這是出家人的重要儀軌；可以互相教導，不要讓尊貴的佛法衰滅。 當黎明將要到來時，起床一定要在師父前面；可以嚼乾淨的齒木（指楊枝），應該先禮拜佛像。 然後可以到師父身邊，安置坐具；毛巾、水、土、齒木，寒冷或溫暖要適時。 有時應該早起，詳細審察後到師父身邊；恭敬尊重。

【English Translation】 English version: If someone comes to embrace the body, and lustful desires arise in the heart; the wise should recognize that this is a 'holding eunuch' (referring to a eunuch who satisfies sexual desire through embracing, etc.). 'Jealousy' refers to a person who already has male sexual ability, feeling envious when seeing others engaging in sexual intercourse; 'disease' refers to the loss of sexual ability due to illness, or caused by injuries such as cuts. 'Birth' refers to being born with both sexual organs not being obvious; 'half-month male, half-month female' is called a 'half-equal eunuch' (referring to a eunuch with incomplete sexual organs). If, regarding matters of lust, one cannot act like a man; if both sexual organs are present, this is called 'two forms,' and should be known. Evil views pollute the heart, it should be known that this is an evil outsider; going to them and accepting their teachings, this is called 'pursuing outsiders' (referring to those who pursue external paths). Or sometimes shaving their own heads, stealing the Dharma, wearing the robes of a monk; falsely pretending to be a Bhikshu, these are all called 'thieves dwelling' (referring to those who impersonate monks). Committing the four parajikas (referring to the four fundamental precepts of killing, stealing, sexual misconduct, and lying) and holding evil views, defiling a Bhikshuni; drinking alcohol, destroying the Three Jewels (referring to the Buddha, Dharma, and Sangha), this is called 'seeking solitude transgression' (referring to the faults of a novice). If any of these ten things are committed, this person must be expelled; if willing to renounce, then according to the corresponding regulations, punish them. If no fundamental crime has been committed, renounce the precepts according to the Dharma; after returning to lay life and then returning again, the Bhikshus should be happy to ordain them. Renouncing the precepts without mental confusion, clearly knowing that someone is present; I say 'I renounce,' you should know, this is called truly renouncing the precepts. After receiving the precepts, the four parajikas (referring to the four fundamental grave offenses) should be declared; the wise should inform them beforehand, do not let them do evil deeds. Because the heart does not conceal, confessing to one person; extremely disgusted with the fundamental crime, this is called 'teaching recipient' (referring to those who receive teachings). Next, explain the miscellaneous practices (referring to daily behavioral norms), this is an important ritual for renunciates; can teach each other, do not let the noble Dharma decline. When dawn is about to break, getting up must be before the teacher; can chew clean tooth wood (referring to willow branches), should first bow to the Buddha image. Then can go to the teacher's side, place the seat; towel, water, soil, tooth wood, cold or warm should be timely. Sometimes should get up early, carefully examine and go to the teacher's side; respectfully.

按摩身，　　能生殊勝福。 　或於初后夜，　　師處問疑情； 　師當遣安坐，　　隨疑決三藏。 　平明問安等，　　禮拜生恭敬； 　由彼多恩益，　　能親教是非。 　常作難遭想，　　于彼起殷心； 　善灑掃房中，　　行處令清凈。 　作壇應供養，　　香花隨有設； 　日日敬三寶，　　斯為四諦因。 　或時禮香殿，　　右繞窣睹波； 　相近有尊年，　　隨情行禮拜。 　為求堅固體，　　役使不牢身； 　勵己勸他人，　　勿隨愚墮意。 　隨時供養已，　　讀誦后安心； 　不但著袈裟，　　情喜將為足。 　十四十五日，　　須知長凈時； 　和合眾應為，　　若乖便自作。 　宜應自察己，　　有過求清凈； 　乃至小罪中，　　常生大怖想。 　或可往僧廚，　　看其所營辦； 　希逢妙果食，　　察已告尊知。 　侍養恒勤敬，　　洗缽等皆為； 　于尊雖普行，　　師知量應受。 　不于破戒者，　　解勞及禮敬； 　受用皆無分，　　如燒死屍木。 　求寂尚不禮，　　有戒之俗人； 　何況大苾芻，　　禮俗貪淫者。 　苾芻得後果，　　若小不禮拜； 　況餘生死內，　　旋迴癡硬心。 　說無學為主，　　學人如父財； 　勤定讀誦人，　　隨許誠無過。 　自余懈怠類，

【現代漢語翻譯】 現代漢語譯本 以身體，能夠產生殊勝的福報。 或者在初夜或后夜，在師父處請教疑惑的問題； 師父應當讓他安坐，根據他的疑問解答三藏（Tripitaka，佛教經典）。 平明時問候安好等，禮拜以示恭敬； 因為師父給予很多恩惠和益處，能夠親自教導是非。 常常作難遭遇想，對於師父生起殷重心； 好好地灑掃房中，使行走的地方保持清凈。 設定壇場應該供養，香和花根據現有的條件設定； 每天恭敬三寶（佛、法、僧），這是通往四諦（Four Noble Truths）的因。 或者有時禮拜香殿，右繞窣堵波（Stupa，佛塔）； 如果附近有年長的尊者，隨自己的心意行禮拜。 爲了尋求堅固的身體，役使這個不牢固的身體； 勉勵自己勸導他人，不要跟隨愚癡而墮落。 隨時供養之後，讀誦經典然後安心； 不要僅僅滿足於穿著袈裟，就以為足夠了。 十四日和十五日，要知道是長凈的時候； 大眾應該和合一起做，如果不能和合就自己做。 應該自己反省自己，有過錯就尋求清凈； 乃至對於小的罪過，也要常常生起大的恐怖想。 或者可以去僧廚，看看他們所經營辦理的； 希望遇到美妙的果實食物，觀察之後告訴尊者知道。 侍奉供養要恒常勤奮恭敬，洗缽等事情都要做； 對於尊者雖然普遍施行，師父知道后應該適量接受。 不要對破戒的人，解除疲勞以及禮敬； 接受使用都沒有份，如同焚燒死屍的木頭。 尋求寂靜的人尚且不禮拜，有戒律的俗人； 何況是大苾芻（Bhiksu，比丘），禮拜世俗貪淫的人。 苾芻（Bhiksu，比丘）得到阿羅漢果后，如果年幼也不禮拜； 何況在其餘生死輪迴中，旋轉著愚癡頑固的心。 說無學（Arhat，阿羅漢）為主，學人如同父親的財產； 對於勤奮禪定讀誦的人，隨自己的能力真誠供養沒有過錯。 至於其餘懈怠的人。

【English Translation】 English version The body can generate supreme blessings. Or in the early or late night, ask the teacher about doubts; The teacher should let him sit comfortably and resolve the three baskets (Tripitaka) according to his doubts. In the morning, ask about well-being and bow to show respect; Because the teacher gives many favors and benefits, he can personally teach right and wrong. Always think of it as a rare encounter, and have sincere respect for him; Sweep the room well and keep the place clean. Set up an altar for offerings, with incense and flowers as available; Respect the Three Jewels (Buddha, Dharma, Sangha) every day, which is the cause of the Four Noble Truths. Or sometimes bow to the incense hall and circumambulate the stupa (Buddhist pagoda) to the right; If there are venerable elders nearby, bow according to your feelings. To seek a strong body, employ this impermanent body; Encourage yourself and persuade others not to follow foolishness and fall. After offering at any time, read and recite the scriptures and then be at ease; Do not be satisfied with just wearing the kasaya (robe). On the fourteenth and fifteenth days, know that it is the time of purification; The Sangha should do it together in harmony, and if they cannot, do it yourself. You should examine yourself and seek purification if you have faults; Even for small sins, always have great fear. Or you can go to the Sangha's kitchen to see what they are doing; Hoping to encounter wonderful fruit food, observe and tell the venerable one. Serve and support with constant diligence and respect, and do things like washing bowls; Although it is generally practiced for the venerable ones, the teacher should accept it in moderation. Do not relieve the fatigue or pay respects to those who break the precepts; There is no share in receiving and using, like burning the wood of a dead body. Even those seeking solitude do not bow to lay people with precepts; How much less should a great Bhiksu (monk) bow to worldly, lustful people. If a Bhiksu (monk) attains Arhat-hood, he does not bow even if he is young; How much more so in the cycle of birth and death, revolving with a foolish and stubborn heart. Say that the no-learner (Arhat) is the master, and the learner is like the father's property; There is no fault in sincerely offering to those who are diligent in meditation and recitation, according to one's ability. As for the rest of the lazy ones.

名為負債財； 　破戒者全遮，　　受用住處等。 　信心營寺宇，　　唯安戒行人； 　犯重不羞慚，　　投足元不許。 　若近於廁處，　　勿作諸談說； 　讀誦浣染等，　　斯皆不許為。 　小便大便室，　　入時須作聲； 　一二指別處，　　大師如是說。 　大小便風氣，　　徐出勿為聲； 　勢至莫強持，　　圊中不應語。 　若籌及土塊，　　先持拭下邊； 　次以二三土，　　多水洗令凈。 　左手以七土，　　說此名為凈； 　兩手後用七，　　斯皆別別安。 　更有一聚土，　　將用洗君持； 　洗臂腨及足，　　此名為外凈。 　事因舍利子，　　異斯招惡作； 　兩手好用心，　　洗令極清凈。 　意在除臭氣，　　令身得清凈； 　如不依此法，　　百土欲何為？ 　不合禮三尊，　　亦不受他禮； 　余皆不應作，　　世尊親自遮。 　若不嚼齒木，　　及以食葷辛； 　其事並同前，　　廣如律中說。 　若不問二師，　　得為其五事： 　大小便飲水，　　並嚼凈齒木， 　及於同界中，　　四十九尋內， 　隨情禮制底，　　自余皆白師。 　謂洗手足等，　　輒行勢分外； 　食啖咸須白，　　總別在當時。 　禮一拜低頭，　　合掌當陳告； 　白鄔波馱耶，　　我洗

【現代漢語翻譯】 現代漢語譯本 名為負債財：指破戒之人所享用的財物，實際上是揹負了債務。 破戒者全遮，受用住處等：對於破戒的人，應當完全禁止其使用寺院的住所等。 信心營寺宇，唯安戒行人：信徒發心建造寺廟，應當只供奉持戒修行的人居住。 犯重不羞慚，投足元不許：如果有人犯了重罪而不感到羞愧，絕對不允許其進入寺院。 若近於廁處，勿作諸談說：如果靠近廁所，不要進行任何交談。 讀誦浣染等，斯皆不許為：誦經、洗衣染色等事情，都不允許在廁所附近進行。 小便大便室，入時須作聲：進入小便或大便的房間時，必須發出聲音。 一二指別處，大師如是說：大小便的地方要間隔一二指的距離，這是大師（指佛陀）這樣說的。 大小便風氣，徐出勿為聲：大小便時產生的氣體，要緩慢地排出，不要發出聲音。 勢至莫強持，圊中不應語：不要強行忍住，在廁所中不應該說話。 若籌及土塊，先持拭下邊：如果使用籌或土塊，先用來擦拭下身。 次以二三土，多水洗令凈：然後用兩三塊土，用大量的水清洗乾淨。 左手以七土，說此名為凈：左手用七塊土清洗，這被稱為凈。 兩手後用七，斯皆別別安：兩手之後再用七塊土清洗，這些都要分別放置。 更有一聚土，將用洗君持：另外還有一堆土，用來清洗你所拿的東西。 洗臂腨及足，此名為外凈：清洗手臂、小腿和腳，這被稱為外凈。 事因舍利子（Śāriputra）：這件事是由於舍利子（Śāriputra）的緣故。 異斯招惡作：如果違反這些規定，會招致惡作（Dukkata，一種輕微的罪過）。 兩手好用心，洗令極清凈：兩手要好好地用心清洗，使其非常乾淨。 意在除臭氣，令身得清凈：目的是去除臭氣，使身體得到清凈。 如不依此法，百土欲何為？：如果不按照這個方法，用一百塊土又有什麼用呢？ 不合禮三尊，亦不受他禮：不應該禮拜三寶（佛、法、僧），也不接受他人的禮拜。 余皆不應作，世尊親自遮：其餘的事情都不應該做，這是世尊（指佛陀）親自禁止的。 若不嚼齒木，及以食葷辛：如果不嚼齒木（一種清潔牙齒的樹枝），以及吃了葷腥的食物。 其事並同前，廣如律中說：這些事情都和前面說的一樣，詳細的規定在戒律中有說明。 若不問二師，得為其五事：如果沒有請示兩位師父（戒師和教授師），可以自己做五件事： 大小便飲水，並嚼凈齒木：大小便、飲水、嚼凈齒木。 及於同界中，四十九尋內：以及在同一結界內，四十九尋（古代長度單位）之內。 隨情禮制底，自余皆白師：可以隨意禮拜制底（Caitya，佛塔），其餘的事情都要稟告師父。 謂洗手足等，輒行勢分外：例如洗手洗腳等，擅自行動超出自己的許可權。 食啖咸須白，總別在當時：吃東西都必須稟告，是總的稟告還是分別稟告，要看當時的情況。 禮一拜低頭，合掌當陳告：禮拜一次，低下頭，合起手掌，應當陳述稟告。 白鄔波馱耶（Upādhyāya），我洗：稟告鄔波馱耶（Upādhyāya，親教師），說：『我洗……』

【English Translation】 English version Called debt-laden wealth: Refers to the wealth enjoyed by those who have broken the precepts, which is actually bearing a debt. For those who have broken the precepts, completely prohibit them from using residences, etc., in the monastery. Monasteries built with faith should only accommodate those who uphold the precepts and practice. If someone commits a serious offense and is not ashamed, they should absolutely not be allowed to enter the monastery. If near the toilet, do not engage in any conversations. Reciting scriptures, washing, dyeing, etc., are all not allowed to be done near the toilet. When entering the toilet for urination or defecation, a sound must be made. The places for urination and defecation should be separated by one or two finger-widths, as the Master (Buddha) said. When releasing gas from urination or defecation, it should be done slowly and without making a sound. Do not forcefully hold it in; one should not speak in the toilet. If using a chip or clod of earth, first use it to wipe the lower body. Then use two or three clods of earth and wash thoroughly with plenty of water. Use seven clods of earth with the left hand; this is called 'clean'. Afterwards, use seven clods of earth with both hands; these should all be placed separately. There is another pile of earth to be used to wash what you are holding. Washing the arms, calves, and feet is called 'external cleanliness'. The matter arose because of Śāriputra (Śāriputra). Deviating from these rules will result in Dukkata (Dukkata, a minor offense). Wash both hands carefully and thoroughly to make them extremely clean. The intention is to remove the odor and purify the body. If you do not follow this method, what is the use of a hundred clods of earth? One should not prostrate to the Three Jewels (Buddha, Dharma, Sangha), nor receive prostrations from others. Other things should not be done; the World Honored One (Buddha) personally forbade them. If one does not chew a tooth-stick (a twig used to clean teeth) or eats meat or pungent foods. These matters are the same as mentioned before, and the detailed rules are explained in the Vinaya (monastic code). If one does not ask the two teachers (preceptor and instructor), one may do five things: Urinate, defecate, drink water, and chew a clean tooth-stick. And within the same boundary, within forty-nine fathoms (an ancient unit of length). One may freely pay respects to Caitya (Caitya, a Buddhist shrine), but all other matters must be reported to the teacher. For example, washing hands and feet, acting presumptuously beyond one's authority. Eating anything must be reported, whether a general report or a specific report, depending on the situation at the time. Bow once, lower the head, and with palms together, one should state the report. Report to Upādhyāya (Upādhyāya, the preceptor), saying: 'I wash...'

手餐食。 　自余但有事，　　準此白應為； 　若不咨啟時，　　一一皆招罪。 　食時宜用心，　　授受須依法； 　持衣分別等，　　無令事有虧。 　乃至十夏來，　　不得離依止； 　五歲明閑律，　　隨意許遊方。 　然于所到處，　　還須覓依止； 　若無依止者，　　不消衣食利。

初部四他勝法

不凈行學處

佛說三種罪，　　無餘不可治； 　有餘眾所除，　　余皆別人悔。 　四波羅市迦，　　極重當恭敬； 　若犯一一法，　　便成壞苾芻。 　從初十二年，　　皎如秋水凈； 　此時無有皰，　　十三年過生。 　蘇陣那為子，　　于故二行淫； 　及蘭若苾芻，　　獼猴處犯過。 　佛說于學處，　　欲令貪等除； 　耽淫罪業中，　　云何汝當作？ 　見十種大益，　　利樂於多人； 　廣制眾式叉，　　如來大悲故。 　於三瘡門內，　　由貪故求入； 　波羅市迦蛇，　　被螫難治療。 　他逼共行非，　　具戒者耽著； 　於此情生染，　　應知犯他勝。 　于爛壞瘡門，　　或於極小境； 　或生支不起，　　此並得粗愆。 　寧以己生支，　　置於毒蛇口； 　不安女根內，　　苦報受無窮。 　若遭黑蛇毒，　　唯只一身亡； 　若破重禁時，　　永劫

【現代漢語翻譯】 現代漢語譯本： 用手取食物進餐。 除了這些，如果還有其他事情，都應該按照這個標準來稟告； 如果沒有稟告就擅自行動，每一件都會招致罪過。 吃飯的時候應該專心，給予和接受食物必須依照規矩； 持有衣物要仔細分配，不要讓事情有所疏漏。 乃至十年之內，不得離開所依止的師父； 五年時間通曉戒律，就可以隨意去遊歷四方。 然而在所到達的地方，仍然需要尋找依止的師父； 如果沒有依止的師父，就不能享用衣食的供養。

初部四他勝法

不凈行學處

佛陀說有三種罪，是無法補救的； 有餘罪可以通過大眾來消除，其餘的罪都可以向別人懺悔。 四種波羅夷（Pārājika，斷頭罪），極其嚴重應當恭敬對待； 如果觸犯了其中任何一條，就會成為失去資格的比丘（bhikkhu，佛教出家男眾）。 從最初的十二年，清澈如秋天的水一樣純凈； 這個時候沒有罪過，十三年之後才開始產生。 蘇陣那（Su陣那）因為兒子，與之前的配偶行淫； 以及蘭若（arañña，寂靜處）的比丘（bhikkhu），在獼猴處犯了過錯。 佛陀說制定學處，是爲了消除貪慾等煩惱； 沉溺於淫慾的罪業中，你怎麼可以這樣做呢？ 看到十種大的利益，可以利益和快樂很多人； 廣泛地制定各種戒條，這是如來（Tathāgata，佛的稱號）的大悲心。 在三個瘡口（指不凈處）內，因為貪慾而尋求進入； 波羅夷（Pārājika，斷頭罪）就像毒蛇，被它咬傷難以治療。 被他人強迫共同行淫，受過具足戒（upasampadā，佛教出家戒）的人沉溺其中； 如果對此產生情慾，應當知道犯了他勝罪（Pārājika，斷頭罪）。 對於腐爛的瘡口，或者對於極小的境； 或者生殖器不能勃起，這些都屬於粗罪。 寧願把自己的生殖器，放在毒蛇的口中； 也不安放在女人的生殖器內，否則將遭受無盡的苦報。 如果遭遇黑蛇的毒害，只會失去這一世的生命； 如果破壞了重大的禁戒，將永劫

【English Translation】 English version: Taking food with the hand for meals. Besides these, if there are other matters, they should be reported according to this standard; If actions are taken without reporting, each one will incur guilt. One should be mindful when eating, and giving and receiving food must be in accordance with the rules; Holding clothes should be carefully distributed, and do not let things be neglected. Even for ten years, one must not leave the teacher on whom one relies; After five years of understanding the precepts, one may freely travel around. However, in the places one arrives, one still needs to find a teacher to rely on; If there is no teacher to rely on, one cannot enjoy the benefits of clothing and food.

First Section: Four Pārājika (Defeat) Laws

Precepts Regarding Impure Conduct

The Buddha said there are three kinds of offenses that cannot be remedied; Remaining offenses can be eliminated by the Sangha (community), and the rest can be confessed to others. The four Pārājikas (Pārājika, Defeats), are extremely serious and should be treated with respect; If one violates any of them, one becomes a disqualified bhikkhu (bhikkhu, Buddhist monk). From the initial twelve years, it is as clear as autumn water, pure; At this time, there are no offenses; they begin to arise after thirteen years. Sujinna (Sujinna) committed adultery with his former spouse because of his son; And a bhikkhu (bhikkhu, Buddhist monk) in the arañña (arañña, quiet place) committed an offense with a monkey. The Buddha said that the precepts are established to eliminate greed and other afflictions; How can you indulge in the sins of lust? Seeing ten great benefits, which can benefit and bring happiness to many people; Extensively establishing various precepts is due to the great compassion of the Tathāgata (Tathāgata, title of the Buddha). Within the three sores (referring to impure places), seeking entry due to greed; Pārājika (Pārājika, Defeat) is like a poisonous snake, difficult to cure if bitten. Being forced by others to engage in non-virtuous conduct, those who have received full ordination (upasampadā, Buddhist ordination) indulge in it; If lust arises from this, one should know that one has committed a Pārājika (Pārājika, Defeat) offense. Regarding rotten sores, or extremely small objects; Or if the genitals cannot be erected, these are all considered gross offenses. Rather place one's own genitals in the mouth of a poisonous snake; Than to place them in a woman's genitals, otherwise one will suffer endless retribution. If one encounters the poison of a black snake, one will only lose this life; If one breaks a major prohibition, one will for eternity

受辛苦。 　行淫相多種，　　犯具八支成； 　隨緣事不同，　　智者應詳察。 　苾芻堪行處，　　彼此根無損； 　方便入過限，　　受樂二心全。 　初二方便罪，　　吐羅各二殊； 　輕重事不同，　　皆如廣文說。 　問因雖答二，　　準問以酬言； 　如非初二因，　　應知非彼攝。

不與取學處

但尼迦苾芻，　　自為而作屋； 　輒取王家木，　　由斯作犯因。 　他物作盜心，　　移離於本處； 　若作屬己想，　　五磨灑成邊。 　過五咸同犯，　　磨灑準當時； 　發意得責心，　　觸物吐羅罪。 　平坦純色地，　　拽去但粗罪； 　若剝裂異色，　　越過得無餘。 　若瞋心壞弶，　　網等獲吐羅； 　為福放有情，　　便得惡作罪。 　競地有二種，　　斷處或王家； 　他兩處得勝，　　苾芻獲粗罪。 　兩處勝於他，　　彼人方便舍； 　波羅市迦火，　　燒此苾芻身。 　咒術取他財，　　末尼等諸物； 　苾芻目遙見，　　便得根本罪。 　為己苗成就，　　於他不欲成； 　乏水堰田畦，　　恐損便決卻。 　自苗得成實，　　他苗實損壞； 　應知據子實，　　得重或時輕。 　要心遠眾罪，　　能益諸有情； 　如何作苾芻，　　反盜他財物？ 　被賊偷弟

【現代漢語翻譯】 現代漢語譯本 行淫的相狀有很多種，構成犯戒需要具備八個條件； 根據不同的情況，智者應該詳細地觀察。 比丘（bhiksu，佛教出家男眾）可以行淫的處所，是彼此的性器官都沒有損傷； 方便進入超過了界限，雙方都完全享受快樂。 最初和第二次的方便行為構成罪過，吐羅（thullaccaya，粗罪）各有兩種不同的情況； 罪的輕重根據事情的不同而不同，都如廣文（Vinaya，律藏）所說。 雖然因為提問而回答了兩種情況，但應該根據提問來回答； 如果不是最初和第二次的方便行為，應該知道不屬於這些情況。

不與取（偷盜）學處

但尼迦（Dānika）比丘，爲了自己建造房屋； 擅自取用王家的木材，因此構成了犯戒的原因。 以盜竊的心態對待他人的財物，將其從原來的地方移開； 如果產生據爲己有的想法，五磨灑（five masakas）就構成了盜竊的邊界。 超過五磨灑就構成同樣的犯戒，磨灑的價值根據當時的情況而定； 發起了盜竊的意圖，產生了責備自己的想法，接觸到物品就構成吐羅罪。 在平坦且顏色單一的地面上，拖走東西只構成粗罪； 如果剝裂了不同顏色的東西，越過界限就構成無餘罪。 如果因為嗔恨心而破壞了捕鳥的機關、網等，會獲得吐羅罪； 爲了行善而放生有情眾生，反而會得到惡作罪。 爭奪土地有兩種情況，一是斷處，二是王家土地； 在其他兩處獲得勝利，比丘會獲得粗罪。 在兩處都勝過他人，那個人就會放棄方便； 波羅市迦（Pārājika，斷頭罪）的火焰，會燒燬這個比丘的身體。 用咒術獲取他人的財物，末尼（mani，寶珠）等各種物品； 比丘用眼睛遠遠地看到，就會得到根本罪。 爲了自己的莊稼能夠長成，而不希望他人的莊稼長成； 缺少水而堵塞田埂，擔心損害就決堤放水。 自己的莊稼得以長成，他人的莊稼確實被損壞； 應該知道根據子實的價值，得到重罪或者輕罪。 一定要遠離各種罪過，能夠利益各種有情眾生； 如何能成為比丘，反而盜取他人的財物？ 被賊偷弟

【English Translation】 English version There are many aspects of sexual misconduct, and eight conditions must be met to constitute a violation; Depending on the circumstances, the wise should carefully observe. The place where a bhiksu (Buddhist monk) can engage in sexual activity is where neither party's sexual organs are damaged; Entering beyond the limit of propriety, with both parties fully enjoying the pleasure. The first and second acts of preparation constitute offenses, with thullaccaya (serious offense) having two different situations each; The severity of the offense varies depending on the matter, as described in the Vinaya (monastic code). Although two situations are answered because of the question, the answer should be based on the question; If it is not the first or second act of preparation, it should be known that it does not belong to these situations.

Precept against taking what is not given (stealing)

The bhiksu Dānika, built a house for himself; He took wood from the royal family without permission, thus constituting the cause of the offense. Treating other people's property with the intention of stealing, moving it from its original place; If the thought of appropriating it arises, five masakas (a unit of currency) constitute the boundary of theft. Exceeding five masakas constitutes the same offense, the value of the masaka depending on the circumstances at the time; Initiating the intention to steal, generating the thought of blaming oneself, touching the object constitutes a thullaccaya offense. On flat and uniformly colored ground, dragging something away only constitutes a minor offense; If something of a different color is peeled off, exceeding the boundary constitutes an irredeemable offense. If one destroys bird traps, nets, etc., out of anger, one will incur a thullaccaya offense; Releasing sentient beings for the sake of merit will instead result in an offense of wrong-doing. There are two situations of land dispute, one is a cut-off area, and the other is royal land; Winning in the other two places, the bhiksu will incur a minor offense. If one wins over others in both places, that person will give up the convenience; The flames of Pārājika (defeat, expulsion), will burn the body of this bhiksu. Using spells to obtain other people's property, mani (jewels) and other items; If the bhiksu sees it from afar with his eyes, he will incur a fundamental offense. In order for one's own crops to grow, while not wanting others' crops to grow; Lacking water and blocking the ridges, fearing damage, one breaches the dikes to release water. One's own crops are able to grow, while others' crops are indeed damaged; It should be known that according to the value of the seeds, one will incur a heavy or light offense. One must stay away from all kinds of offenses, and be able to benefit all sentient beings; How can one become a bhiksu and instead steal other people's property? Brother stolen by thieves

子，　　金等奪取時； 　不開悟賊徒，　　隨事招輕重。 　為賊說法乞，　　半價或全還； 　將賊付官人，　　便獲吐羅罪。 　苾芻盜求寂，　　慜心為弟子； 　將去得吐羅，　　破僧罪流類。 　至王稅界分，　　關津合與財； 　自負或他持，　　盜心行異路。 　盜將便得罪，　　彼物可稱量； 　價滿五磨灑，　　罪必成他勝。 　至彼稅官處，　　云爲佛法僧、 　或云爲父母，　　廣贊其功德。 　聽開藥直衣，　　好物常須畜； 　作凈過稅處，　　此非應稅限。 　布縷宜須截，　　或時用泥污； 　世尊教作凈，　　稅處可持行。 　若借他衣等，　　由貪作己財； 　若后不還他，　　便得吐羅罪。 　若上于船上，　　所有缽等物； 　二人相授與，　　謹捉好存心。 　汝捉我今舍，　　告知彼損壞； 　準望其價直，　　此必定須還。 　他不請而食，　　食得惡作罪； 　苾芻既如此，　　餘眾同斯說。 　或時王賊與，　　或是委寄人； 　無別物主心，　　彼與宜應受。 　他財他見施，　　知非是大人； 　知時不應取，　　不知無有過。 　若見卑下與，　　應可善思量； 　于彼取非宜，　　由尊不許故。 　知事人餘人，　　將僧伽等物； 　與貧病應受，　　

【現代漢語翻譯】 現代漢語譯本 子，當金等被盜取時； 不開悟的盜賊，會根據情況招致輕重不同的罪責。 為盜賊說法，如果盜賊願意以半價或全額歸還贓物； 如果將盜賊交給官府，就會犯下吐羅罪（Thullaccaya，一種較輕的罪）。 如果比丘（bhiksu，佛教出家男眾）盜取了求寂者（sramanera，沙彌）的物品，出於慈悲心想收他為弟子； 但如果拿走了他的東西，就會犯下吐羅罪，並且會因破僧（sangha，僧團）罪而受到流放。 到達國王徵稅的邊界或關卡時，應該繳納稅款； 無論是自己攜帶還是他人代持，如果懷著盜心走不同的道路逃避稅收。 盜竊行為一旦發生，就會構成犯罪，被盜物品可以稱量； 如果價值超過五磨灑（masaka，古代印度貨幣單位），罪行必定構成他勝罪（Parajika，斷頭罪，最重的罪）。 到達稅務官員處，聲稱這些物品是為佛、法、僧（Buddha-Dharma-Sangha，佛教三寶）準備的， 或者說是為父母準備的，並大肆讚揚他們的功德。 允許接受用於購買藥物或衣服的錢財，好的物品應該經常儲備； 通過凈化（作凈）來避開稅收，這些不屬於應稅範圍。 布匹應該截斷，或者用泥土弄髒； 世尊（釋迦牟尼佛）教導我們這樣做凈化，以便可以攜帶通過稅卡。 如果借用他人的衣服等物品，因為貪婪而想據爲己有； 如果之後不歸還，就會犯下吐羅罪。 如果上了船，對於所有的缽（patra，食器）等物品； 兩個人之間相互授受時，要小心謹慎地拿著，好好地放在心上。 你拿著，我現在捨棄，告知對方物品損壞； 按照物品的價值，這一定要賠償。 如果沒有被邀請就去食用，食用者會犯惡作罪（Dukkata，一種輕罪）； 比丘既然如此，其餘大眾也同樣適用。 有時國王或盜賊給予，或者受委託之人給予； 如果沒有其他物主，那麼他們給予的就應該接受。 他人之財，他人看見后施捨，知道不是大人物的財物； 知道時機不應該拿取，不知道就沒有過錯。 如果看見卑賤之人給予，應該好好思量； 從他們那裡拿取是不適宜的，因為尊長不允許。 知事（負責管理僧團事務的人）或其他人，將僧伽（僧團）等物品； 給予貧窮或生病的人，這是應該接受的。

【English Translation】 English version O son, when gold and other valuables are stolen; Unenlightened thieves will incur varying degrees of guilt depending on the circumstances. If one preaches to a thief, and the thief is willing to return the stolen goods at half price or in full; If one hands the thief over to the authorities, one will commit a Thullaccaya (a minor offense). If a bhiksu (Buddhist monk) steals from a sramanera (novice), intending to compassionately take him as a disciple; But takes his belongings, he will commit a Thullaccaya, and may be exiled for causing division in the sangha (monastic community). Upon reaching the border or checkpoint where the king levies taxes, taxes should be paid; Whether carrying the goods oneself or having someone else carry them, if one attempts to evade taxes with a thieving mind by taking a different route. Once the theft occurs, a crime is committed, and the stolen goods can be weighed; If the value exceeds five masaka (an ancient Indian currency unit), the offense will certainly constitute a Parajika (defeat, the most severe offense, leading to expulsion). Upon reaching the tax officials, claiming that the goods are for the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), Or claiming they are for one's parents, and greatly praising their merits. It is permissible to accept money for medicine or clothing, and good items should be regularly stocked; By purifying (making pure) to avoid taxes, these are not within the taxable limits. Cloth should be cut, or sometimes dirtied with mud; The World-Honored One (Shakyamuni Buddha) taught us to do this purification so that it can be carried through the tax card. If borrowing clothes or other items from others, intending to keep them out of greed; If one does not return them later, one will commit a Thullaccaya. If on a boat, regarding all the patra (bowls) and other items; When two people pass them to each other, hold them carefully and keep them in mind. You hold it, I now relinquish it, informing the other person of the damage; According to the value of the item, this must be compensated. If one eats without being invited, the eater commits a Dukkata (a minor offense); Since this is the case for bhiksus, the same applies to the rest of the assembly. Sometimes given by the king or a thief, or by a trustee; If there is no other owner, then what they give should be accepted. Another's property, given by another person who sees it, knowing it is not the property of a great person; Knowing the time, one should not take it; if one does not know, there is no fault. If seeing a lowly person giving, one should carefully consider; Taking from them is not appropriate, because the elders do not allow it. The steward (person responsible for managing the affairs of the sangha) or others, taking the sangha's (monastic community) items; Giving to the poor or sick, this should be accepted.

用已鎮思還。 　若身死無過，　　有命可隨緣； 　勵力須乞求，　　應還得財處。 　牛羊等重物，　　受用村田等； 　僧伽有隨教，　　別人遮不聽。 　住處與園田，　　及臥具等物； 　以理常守護，　　令其施福增。 　此處僧重物，　　不應質與他； 　不分不合賣，　　是律決定說。 　于寺高處立，　　呼召得聞聲； 　當於如是處，　　安置凈人宅。 　執作事業時，　　與衣食饒益； 　若病不能作，　　佛遣亦供看。 　打拷及髡割，　　與聖教相違； 　縛害惱群生，　　聖賢皆遠離。 　為福舍田地，　　作分數應取； 　受用時無過，　　斯成古王法。 　一切評論處，　　佛遣不須言； 　苾芻及求寂，　　於斯勿措口。 　從他正見得，　　持與邪見人， 　及與破戒人，　　名虛墮信施。 　受他飲食時，　　量腹而應取； 　長多名墮施，　　凈戒者應知。 　父母及病人，　　為取非成過； 　如將與餘者，　　終須告主知。 　於行處等見，　　刀子及針等； 　應與撿挍人，　　問狀方還主。 　彼物告眾已，　　眾中三日停； 　如無認識者，　　任充常住用。 　以己事換他，　　或可為福故； 　苾芻受雇作，　　此事佛不聽。 　親友及己想，　　多少隨時

【現代漢語翻譯】 現代漢語譯本： 用已經鎮壓平息的思慮來償還。 如果身死沒有過錯，有命運可以隨順因緣； 努力必須乞求，應該還能得到財富的地方。 牛羊等貴重物品，受用村莊田地等； 僧團（Samgha）中有隨順教法的，其他人阻止不聽。 住處與園田，以及臥具等物品； 用道理常常守護，令其施捨的福報增長。 這裡的僧團（Samgha）貴重物品，不應該抵押給他人； 不分割不合並賣掉，這是戒律決定的說法。 在寺院高處建立，呼喚能夠聽聞聲音； 應當在這樣的地方，安置凈人的住所。 執持製作事業時，給予衣服食物的饒益； 如果生病不能做，佛陀允許也供給照看。 打罵拷打以及剃髮割刑，與聖教相違背； 捆綁傷害惱亂眾生，聖賢都遠離。 爲了培福舍棄田地，作為分數應該收取； 受用時沒有過錯，這成為古代國王的法則。 一切評論之處，佛陀允許不需要說； 比丘（Bhiksu）以及求寂者（Sramanera），對於這些不要插嘴。 從他人正見處得到，拿給邪見的人， 以及給破戒的人，這叫做虛假墮落信徒的施捨。 接受他人飲食時，衡量腹部而應該取用； 過多名叫墮落施捨，持凈戒的人應該知道。 父母以及病人，爲了他們取用不是過錯； 如果將要給其他人，最終必須告訴主人知道。 在行走的地方等處看見，刀子以及針等； 應該交給撿拾管理的人，詢問情況才歸還主人。 那些物品告訴大眾后，大眾中停留三天； 如果沒有認識的人，任憑充當常住使用。 用自己的事物交換他人的，或許可以爲了培福的緣故； 比丘（Bhiksu）受僱傭工作，這件事佛陀不允許。 親友以及自己所想的，多少隨順時宜。

【English Translation】 English version: Repay with thoughts that have already been suppressed and calmed. If death occurs without fault, one can follow fate according to circumstances; Effort must be made to beg, and one should still be able to find places where wealth can be obtained. Cattle, sheep, and other valuable items, along with the use of villages and fields; Within the Sangha (community), there are those who follow the teachings; others who try to prevent it are not listened to. Dwelling places and gardens, as well as bedding and other items; Should be constantly protected with reason, so that the merit of giving increases. The valuable items of the Sangha (community) here should not be mortgaged to others; They should not be divided, merged, or sold; this is the definitive teaching of the Vinaya (discipline). Erect a structure in a high place in the monastery, where calls can be heard; In such a place, the dwellings of lay attendants should be arranged. When engaged in tasks and work, provide them with ample clothing and food; If they are sick and unable to work, the Buddha allows for their care and provision. Beating, scolding, and inflicting tonsure or cutting punishments are contrary to the holy teachings; Binding, harming, and disturbing sentient beings are practices that the wise and virtuous avoid. For the sake of cultivating merit, land is given, and a portion should be taken as a share; There is no fault in using it; this becomes the law of ancient kings. In all places of discussion, the Buddha allows that there is no need to speak; Bhiksus (monks) and Sramaneras (novices) should not interject in these matters. Obtaining something from someone with right view, and giving it to someone with wrong view, As well as giving it to someone who has broken precepts, is called falsely squandering the alms of believers. When receiving food from others, one should take according to the measure of one's stomach; Taking too much is called squandering alms; those who uphold pure precepts should know this. Taking for parents and the sick is not a fault; If it is to be given to others, the owner must ultimately be informed. Seeing knives, needles, and the like in places of walking, etc.; They should be given to the person in charge of collecting and managing, and returned to the owner after inquiring about the situation. After announcing those items to the assembly, they should remain in the assembly for three days; If no one recognizes them, they may be used as permanent property. Exchanging one's own things for those of others, perhaps for the sake of cultivating merit; The Buddha does not allow Bhiksus (monks) to work for hire. Friends, relatives, and one's own thoughts, should be followed in accordance with the times.

用； 　非盜便無過，　　或可語他知。 　親知有三種，　　上中下應識； 　純直可相知，　　輕浮勿親友。 　於三種相知，　　上可該中下； 　處中中及下，　　下者下應知。 　問病方教化，　　應為求醫藥； 　是可委寄者，　　勿同尼乞油。

斷人命學處

苾芻厭不凈，　　求鹿杖自殺； 　為福貪缽等，　　由斯大聖遮。 　故心非誤殺，　　自作或使他； 　勸贊人死時，　　便招他勝罪。 　若說殺方便，　　見他作隨喜， 　放火燒林野，　　或斬生支節， 　若食於人肉，　　斯皆得吐羅。 　病及看病人，　　若愚教法式； 　應可問醫人，　　或余若耆叟； 　方授病者藥，　　異此得輕愆。 　若供給病者，　　如病狀應畜； 　余物亦可持，　　清凈隨哀慜。 　世尊遣大眾，　　咸看于病人； 　或可依次看，　　諸事皆隨順。 　不禮于病者，　　病亦不禮他； 　更互好心看，　　並安於坐物。 　不于病者前，　　贊說死是勝； 　病苦聞斯已，　　由此樂身亡。 　汝能行佈施，　　護戒無虧失； 　深信於三寶，　　當趣涅槃宮。 　若汝身亡過，　　天宮定不遙； 　涅槃如掌中，　　莫憂形命盡。 　苾芻作是言，　　便得越法罪； 　應云久存壽，

【現代漢語翻譯】 現代漢語譯本： 用處： 如果不是盜竊，就沒有過錯，或許可以告訴他人。 親近的人有三種，上等、中等、下等應該區分； 純真正直的人可以相知，輕浮的人不要做朋友。 對於這三種相知的人，上等可以包含中等和下等； 處於中等的人只能包含中等和下等，下等的人只能瞭解下等的人。 探望病人時要教化，應該為他們尋求醫藥； 是可以委託事情的人，不要像尼乞油（Nigic Oil）一樣不可靠。

斷人命學處 比丘（Bhiksu，佛教僧侶）厭惡身體的不凈，求助於鹿杖（一種工具）自殺； 爲了追求福報貪圖缽（Patra，僧侶的食器）等物，因此偉大的聖者（指佛陀）禁止這種行為。 故意殺人，不是誤殺，無論是自己動手還是指使他人； 勸說讚美他人死亡，就會招致他勝罪（Parajika，最重的罪）。 如果說出殺人的方法，看到他人殺人而隨喜， 放火燒燬森林原野，或者砍斷生物的肢體， 如果吃人的肉，這些都會得到吐羅罪（Thullaccaya，一種較重的罪）。 對於生病和看護病人的人，如果他們不瞭解教法； 應該去請教醫生，或者其他年長的智者； 然後才給病人開藥，否則會犯下輕微的過錯。 如果供給病人，應該按照病情的需要提供； 其他物品也可以持有，以清凈的慈悲心對待。 世尊（釋迦牟尼佛）派遣大眾，都去照顧病人； 或者可以依次看護，所有事情都要順應病人。 不要不禮貌地對待病人，病人也不要不禮貌地對待他人； 互相以好的心意照顧，並且安放好坐臥之物。 不要在病人面前，讚美死亡是更好的； 病人聽到這些話后，因為痛苦而希望死亡。 你應該行佈施，守護戒律沒有虧損； 深深地相信三寶（佛、法、僧），應當前往涅槃（Nirvana，解脫）的境界。 如果你死亡，到達天宮不會遙遠； 涅槃就像在手掌中一樣，不要憂慮生命的終結。 比丘（Bhiksu，佛教僧侶）如果說這樣的話，就犯了越法罪； 應該說祝你長壽，

【English Translation】 English version: Uses: If it is not theft, there is no fault, perhaps it can be told to others. There are three kinds of close acquaintances, the superior, the middle, and the inferior should be distinguished; Those who are pure and upright can be known, do not befriend those who are frivolous. For these three kinds of acquaintances, the superior can include the middle and the inferior; Those in the middle can only include the middle and the inferior, and those in the inferior can only understand those in the inferior. When visiting the sick, teach and transform them, and should seek medicine for them; Those who can be entrusted with things, do not be as unreliable as Nigic Oil.

Training Rules on Taking Life A Bhiksu (Buddhist monk) disgusted with the impurity of the body, seeks to commit suicide with a deer staff (a tool); In order to pursue blessings and covet bowls (Patra, a monk's eating utensil) and other things, therefore the Great Sage (referring to the Buddha) forbids this behavior. Intentionally killing, not accidental killing, whether doing it yourself or instructing others; Advising and praising others' death will incur a Parajika (the most serious offense). If you speak of methods of killing, seeing others killing and rejoicing, Setting fire to forests and fields, or cutting off the limbs of living beings, If you eat human flesh, all of these will incur a Thullaccaya (a relatively serious offense). For those who are sick and those who care for the sick, if they do not understand the teachings; You should consult a doctor, or other elderly wise men; Then prescribe medicine for the patient, otherwise you will commit a minor offense. If you provide for the sick, you should provide according to the needs of the illness; Other items can also be held, treating them with pure compassion. The World Honored One (Sakyamuni Buddha) sent the masses to take care of the sick; Or they can take care of them in turn, and all things should be in accordance with the patient. Do not be impolite to the sick, and the sick should not be impolite to others; Take care of each other with good intentions, and place the sitting and lying objects properly. Do not praise death as better in front of the sick; After hearing these words, the patient hopes to die because of the pain. You should practice giving, and protect the precepts without loss; Deeply believe in the Three Jewels (Buddha, Dharma, Sangha), and should go to the realm of Nirvana (liberation). If you die, reaching the heavenly palace will not be far away; Nirvana is like in the palm of your hand, do not worry about the end of life. If a Bhiksu (Buddhist monk) says such words, he commits an offense against the law; You should say wish you longevity,

此疾可蠲除。 　壽存如法住，　　善人應久留； 　唸唸能增長，　　廣大福德聚。 　于有病惱者，　　解醫宜教示； 　善識於時處，　　與藥勿隨宜。 　故勸他人死，　　不論心善惡； 　自殺及賣人，　　並獲吐羅罪。 　缽等生貪意，　　起愿令他死； 　如彼旃荼羅，　　斯人得惡作。 　縱笑不應為，　　以指相擊攊； 　往時十七眾，　　由此一人亡。 　制底等作業，　　無俗人相助； 　重擔不擎舉，　　緣斯殺匠人。 　若磚等坼裂，　　授他須告知； 　不應竟日為，　　猶如客作者。 　苾芻監作時，　　隨處當勸化； 　宜給晨朝食，　　欲使解疲勞。 　若是知事人，　　賊來聽鬧亂； 　不得故心擲，　　石等損眾生。 　可於十肘外，　　拋擲木石等； 　謹念于戒學，　　勿使損悲心。 　監知住處人，　　眾中老應問； 　若夜中說法，　　牢防護門等。 　寺舍勤防盜，　　關鑰應觀察； 　說五種閉門，　　為護于住處。 　上下二門樞，　　關扂鎖重鎖； 　隨其現前有，　　當直者應為。 　但安一二等，　　準次須陪直； 　如其總不著，　　計失盡須還。 　苾芻在路行，　　同伴染時病； 　當如父母想，　　敬教可持將。 　父老不能行，　　恐畏

【現代漢語翻譯】 現代漢語譯本 此疾病可以被消除。 壽命能夠如法存續，善人應該長久住世；唸唸之間都能增長，廣大的福德得以積聚。 對於有疾病痛苦的人，精通醫術的人應該教導他們；善於識別時機和地點，給予藥物不要隨意。 所以勸他人去死，不論其心善惡；自殺以及賣人為奴的人，都會獲得『吐羅』罪（一種嚴重的罪）。 對於缽等物品產生貪婪之心，起愿希望他人死亡；如同那些旃荼羅（賤民），這種人會得到惡報。 不應該隨意嬉笑，用手指互相敲擊；過去有十七個人，因為一個人的這種行為而喪命。 建造制底（佛塔）等工程，沒有俗人來幫助；沉重的負擔不肯幫忙舉起，因為這個緣故殺害了工匠。 如果磚等物品有裂縫，交給他人時必須告知；不應該整天都在做，如同受雇的工人一樣。 比丘（出家人）監督工作時，隨處都應當勸導教化；應該給予早晨的食物，想要讓他們解除疲勞。 如果是知事人（寺院管理者），賊人來了聽到喧鬧；不得故意投擲石頭等物，損害眾生。 可以在十肘（約合現代長度單位）之外，拋擲木頭石頭等物；謹慎地憶念戒律的學習，不要使自己損害了悲憫之心。 監督管理住處的人，在僧眾中應該詢問年長者；如果在夜晚說法，要牢固地防護門等。 寺廟房舍要勤奮地防止盜賊，門閂鎖鑰應該仔細觀察；講述五種關閉門的方法，爲了保護住處。 上下兩個門樞，門閂門鎖重重鎖上；根據現有的條件，當值的人應該去做。 只是安裝一兩個，按照次序必須有人陪同值班；如果總是不負責任，計算損失后必須全部償還。 比丘在路上行走，同伴感染疾病；應當像對待父母一樣，恭敬地教導和照顧。 年老的父親不能行走，感到恐懼。

【English Translation】 English version This disease can be eliminated. Life can be sustained according to the Dharma, and virtuous people should live long; with every thought, it can increase, and vast merits can accumulate. For those who are sick and suffering, those skilled in medicine should instruct them; be good at recognizing the time and place, and give medicine appropriately. Therefore, advising others to die, regardless of whether their hearts are good or evil, those who commit suicide or sell others into slavery will incur the 'Tula' (a serious sin) offense. Having a greedy mind for things like bowls, wishing for others to die; like those Chandalas (outcasts), such people will receive bad karma. One should not laugh casually, or tap fingers against each other; in the past, seventeen people died because of one person's behavior. Building stupas (pagodas) and other projects, without the help of laypeople; unwilling to help lift heavy burdens, thereby killing the craftsman. If bricks or other items are cracked, you must inform others when handing them over; you should not work all day long, like a hired worker. When a Bhikshu (monk) supervises work, he should advise and teach everywhere; he should provide morning meals to relieve fatigue. If it is a person in charge (monastery manager), when thieves come and hear the noise, one must not deliberately throw stones or other objects, harming sentient beings. You can throw wood, stones, etc., outside of ten cubits (a unit of length); carefully remember the study of precepts, and do not let yourself harm the heart of compassion. Those who supervise and manage the residence should ask the elders in the Sangha (community); if giving a Dharma talk at night, firmly protect the doors, etc. Temples and houses should be diligently protected from thieves, and door bolts and locks should be carefully observed; explain the five methods of closing doors to protect the residence. The upper and lower door pivots, the latch and lock are heavily locked; according to the existing conditions, the person on duty should do it. Just install one or two, and someone must accompany the shift in order; if you are always irresponsible, you must repay all the losses calculated. When a Bhikshu is walking on the road, a companion becomes infected with illness; one should treat them like parents, respectfully teaching and caring for them. An elderly father cannot walk and is afraid.

午時到； 　子推因致死，　　此事不應為。

說上人法學處

儉年諸苾芻，　　實無勝上德； 　更互虛相贊，　　活命佛因遮。 　不得言我得，　　殊勝增上證； 　除于增上慢，　　斯便得邊罪。 　自無上人法，　　不能得諸定； 　言得聖道分，　　將成大涅槃。 　言得增上證，　　並獲於四果； 　智謂苦等竟，　　見謂見真諦。 　說靜定四種，　　樂獨靜住故； 　此等事我知，　　我見諸天等。 　我見天龍等，　　我共彼言談； 　彼亦共我言，　　說時犯邊罪。 　我聞諸天聲，　　彼來親事我； 　或藥叉等類，　　如此悉成邊。 　若見糞掃鬼，　　此但得吐羅； 　為是鬼中卑，　　是故非邊罪。 　說得果通智，　　膿壞無常想； 　自將邊罪劍，　　不樂強傷身。 　說有苾芻見，　　謗蘇畢舍遮； 　意許是自身，　　說時但惡作。 　說戰勝天雨，　　生男聞象聲； 　審觀方告知，　　異此便粗罪。◎

◎第二部十三僧伽伐尸沙法

故泄精學處

若離三瘡門，　　于自他身份； 　故泄其不凈，　　此必犯僧殘。 　泄謂在身中，　　精移其本處； 　創樂便成犯，　　不要待精流。 　其精欲動時，　　攝心居本處； 　此時無重過，　　

【現代漢語翻譯】 現代漢語譯本 午時已到； 子推因此而死，這件事是不應該做的。

關於比丘（Bhikkhu，佛教僧侶）修習上人法的戒條

在收成不好的年份，各位比丘（Bhikkhu），實際上並沒有人具備殊勝的德行； 如果互相虛假地讚美，爲了活命而這樣做，佛陀（Buddha）已經禁止。 不得說『我已獲得』，殊勝的增上證悟； 除非是爲了去除增上慢，否則就會犯下邊罪（僧殘罪）。 自己沒有上人法，不能獲得各種禪定； 卻說自己獲得了聖道的部分，將要成就大涅槃（Nirvana，佛教的最高目標）。 說自己獲得了增上證悟，並且獲得了四果（Sotapanna, Sakadagami, Anagami, Arhat，聲聞乘的四個果位）； 智慧上說苦已經結束，見解上說見到了真諦（Satya，佛教的根本真理）。 宣說四種靜定，因為喜歡獨自安靜地居住； 這些事情我都知曉，我見到諸天等等。 我見到天龍等等，我與他們交談； 他們也與我交談，說這些話時就犯了邊罪（僧殘罪）。 我聽到諸天的聲音，他們前來親自侍奉我； 或者藥叉（Yaksa，一種神）等等，這樣都構成邊罪（僧殘罪）。 如果見到糞掃鬼，這僅僅是得到惡作罪（Dukkata，一種輕微的罪過）； 因為它是鬼中最卑賤的，所以不是邊罪（僧殘罪）。 說獲得果位、神通和智慧，膿壞和無常的觀想； 自己拿著邊罪的劍，不樂意強行傷害身體。 說有比丘（Bhikkhu）看見，誹謗蘇畢舍遮（Supisaca，一種鬼）； 心裡認為是自身，說的時候只犯惡作罪（Dukkata）。 說戰勝天降雨，生男孩聽到象聲； 仔細觀察后才告知，否則就犯粗罪（Thullaccaya，一種較輕的罪過）。

第二部 十三僧伽伐尸沙法

關於故意遺精的戒條

如果離開三個瘡口，在自己或他人的身體部位； 故意泄出不凈之物，這必定犯僧殘罪（Sanghadisesa，僅次於波羅夷罪的重罪）。 泄是指在身體中，精液移動了它的本來的位置； 只要有性快感就構成犯罪，不需要等到精液流出。 當精液將要移動時，攝住心念使其回到原來的位置； 這時沒有嚴重的過失。

【English Translation】 English version It's noon; Zi Tui died because of this, this should not have happened.

Concerning the training rules on claiming superior human states

In years of scarcity, monks, truly no one possesses superior virtues; If they falsely praise each other, doing so to make a living, the Buddha has forbidden it. One must not say 'I have attained,' superior advanced realization; Except to dispel conceit, otherwise one commits a Sanghadisesa offense (a formal meeting of the Sangha is required). Without superior human qualities oneself, one cannot attain various samadhis (meditative states); Yet one says one has attained a portion of the holy path, about to achieve great Nirvana (the ultimate goal of Buddhism). Saying one has attained advanced realization, and has obtained the four fruits (Sotapanna, Sakadagami, Anagami, Arhat, the four stages of enlightenment in Theravada Buddhism); In wisdom, saying suffering has ended, in view, saying one has seen the Truth (Satya, the fundamental truth in Buddhism). Proclaiming four kinds of quietude, because one enjoys dwelling alone in silence; These things I know, I see devas (gods) and so on. I see nagas (dragons) and so on, I speak with them; They also speak with me, saying these things constitutes a Sanghadisesa offense. I hear the voices of devas, they come to personally serve me; Or yakshas (a type of spirit) and the like, all of this constitutes a Sanghadisesa offense. If one sees a ghost of refuse heaps, this only results in a Dukkata offense (a minor offense); Because it is the lowest among ghosts, therefore it is not a Sanghadisesa offense. Saying one has attained the fruits, supernormal powers, and wisdom, contemplation of pus and decay and impermanence; Taking the sword of Sanghadisesa offense oneself, one is unwilling to forcibly harm the body. Saying a monk has seen, slandering Supisaca (a type of ghost); Thinking it is oneself, saying it only results in a Dukkata offense. Saying the victorious heaven rains, a boy is born hearing the sound of an elephant; Only after careful observation should one inform, otherwise one commits a Thullaccaya offense (a moderate offense).

The Second Section Thirteen Sanghadisesa Rules

Training Rule on Deliberately Discharging Semen

If apart from the three sores, on one's own or another's body; Deliberately discharging impure matter, this certainly constitutes a Sanghadisesa offense (a serious offense requiring a formal meeting of the Sangha). Discharging means within the body, the semen moves from its original place; As long as there is sexual pleasure, it constitutes an offense, it is not necessary to wait for the semen to flow out. When the semen is about to move, restrain the mind and return it to its original place; At this time, there is no serious offense.

但許得輕愆。 　如其移本處，　　流精尚在身； 　故泄出身中，　　唯招吐羅罪。 　精有五種異，　　謂薄稠並赤、 　黃色及青色，　　最後轉輪王。 　青輪王長子，　　餘子並皆黃； 　赤色諸大臣，　　稠精謂根熟。 　根未成女傷，　　斯等名為薄； 　如前精若泄，　　皆並得僧殘。 　墻瓶等穴處，　　故觸泄其精； 　吐羅罪所傷，　　過於大石打。 　雖動而不泄，　　染心量己根， 　于空舞動搖，　　或由捉搦泄， 　逆風逆流持，　　並得吐羅罪； 　若順風流者，　　得惡作應知。 　若以染污意，　　故視己生支； 　染心無利益，　　常當念除舍。 　浴室中摩觸，　　行路髀相揩； 　忽然精自流，　　及夢皆無罪。 　如是廣宣說，　　苾芻並眾教； 　若是求寂等，　　悉皆招惡作。 　初二部罪因，　　各有其輕重； 　初重大眾悔，　　輕便對四人。 　二因重四人，　　輕便一人悔； 　眾教要僧伽，　　餘罪一人得。 　不許對犯人，　　同罪而發露； 　無容垢除垢，　　可得令清潔。 　從犯眾教罪，　　若有覆藏心； 　還與爾許時，　　令行遍住法。 　應觀心至誠，　　于眾深恭敬； 　當與遍住法，　　異此不應為。 　若行遍住法，　　更被煩惱

【現代漢語翻譯】 現代漢語譯本 或許可以減輕罪過。 如果精液只是移動而未離開原來的位置，精液仍然在體內； 如果精液從身體排出，只會招致吐羅罪（thullaccaya，一種較輕的罪過）。 精液有五種不同的顏色，分別是淡、稠、紅色、 黃色和青色，最後一種是轉輪王（cakravartin，擁有統治世界的輪寶的理想君王）的精液。 青輪王的長子是青色精液，其他的兒子都是黃色精液； 紅色精液是大臣的，稠精意味著根器成熟。 根器未成熟時傷害女性，這些都被稱為淡精； 如果像前面所說的精液泄出，都會犯僧殘罪（sanghavasesa，僅次於波羅夷的重罪）。 在墻壁、瓶子等孔洞處，故意觸控導致精液泄出； 吐羅罪所造成的傷害，超過用大石頭擊打。 即使只是動搖而沒有泄出，以染污心衡量自己的性根， 在空中舞動搖擺，或者因為捉摸捏弄而泄出， 逆風逆流而持，都會犯吐羅罪； 如果順風順流，應該知道會犯惡作罪（dukkhata，一種輕罪）。 如果以染污的心意，故意觀看自己的生殖器； 染污心沒有利益，應當常常想著去除捨棄。 在浴室中摩擦觸控，行走時大腿互相摩擦； 忽然精液自己流出，以及做夢遺精，都沒有罪。 像這樣廣泛宣說，比丘（bhikkhu，男性出家人）和眾教； 如果是求寂（sramanera，沙彌）等，都會招致惡作罪。 最初兩種罪的起因，各有其輕重； 最初的重罪需要大眾懺悔，輕罪則對四個人懺悔。 第二種罪的重罪需要四個人懺悔，輕罪則對一個人懺悔； 眾教罪需要僧伽（sangha，僧團），其餘的罪一個人承擔。 不允許對犯人，揭露同樣的罪行； 不能用污垢去除污垢，才能使其清潔。 從犯眾教罪開始，如果有人隱瞞； 就要給予他相應的時長，令其行遍住法（parivasa，一種懺悔法）。 應該觀察其心是否至誠，對大眾是否深懷恭敬； 應當給予遍住法，不這樣是不應該的。 如果行遍住法，又被煩惱所困擾

【English Translation】 English version But perhaps light offenses can be excused. If it moves from its original place, but the essence is still in the body; If it is deliberately discharged from the body, it only incurs a thullaccaya (a minor offense). Essence has five different kinds, namely thin, thick, and red, Yellow and blue, the last being that of a cakravartin (wheel-turning king). The eldest son of the blue wheel-turning king has blue essence, the other sons all have yellow; Red essence belongs to ministers, thick essence means the roots are mature. Harming a woman when the roots are not mature, these are called thin; If the essence is discharged as described before, all incur a sanghavasesa (a serious offense second only to parajika). Deliberately touching and discharging essence in holes such as walls and bottles; The harm caused by a thullaccaya is greater than being hit by a large stone. Even if it only moves without being discharged, measuring one's own sexual organ with a defiled mind, Dancing and shaking in the air, or being discharged by grasping and fondling, Holding against the wind and against the current, all incur a thullaccaya; If it flows with the wind and with the current, it should be known that a dukkata (a minor offense) is incurred. If with a defiled intention, one deliberately looks at one's own genitals; A defiled mind has no benefit, one should always think of removing and abandoning it. Rubbing and touching in the bathroom, thighs rubbing against each other while walking; If essence suddenly flows out by itself, and nocturnal emission in dreams, there is no offense. Thus, widely proclaimed, bhikkhus (monks) and the teachings; If it is a sramanera (novice monk) etc., all incur a dukkata. The causes of the first two types of offenses, each has its severity; The serious offense of the first requires confession to the sangha, the minor offense requires confession to four people. The serious offense of the second requires confession to four people, the minor offense requires confession to one person; Offenses against the teachings require the sangha, the remaining offenses are borne by one person. It is not allowed to reveal the same offense to the offender; One cannot remove dirt with dirt, only then can it be made clean. Starting from committing offenses against the teachings, if someone conceals it; Then they must be given the corresponding amount of time, to practice parivasa (a form of penance). One should observe whether their heart is sincere, whether they have deep respect for the sangha; Parivasa should be given, it should not be done otherwise. If practicing parivasa, and again troubled by afflictions

害； 　由彼愚癡盛，　　或時重作罪。 　此應更與法，　　令行本遍住； 　如是乃至三，　　依律教還與。 　此成可愍處，　　知由煩惱生； 　如若起大慚，　　或可情謙下。 　雖如是調伏，　　于惡不能改； 　此作留韁棄，　　乃至厭心生。 　若生厭離心，　　了知其意樂； 　意喜宜應授，　　僧伽應濟出。 　意喜水洗濯，　　令余垢清凈； 　此中應出罪，　　滿二十僧伽。 　唯僧伽為主，　　僧伽知意樂； 　僧伽與其教，　　秉法者應行。 　眾中為羯磨，　　處眾教其益； 　由僧伽教出，　　故名為眾教。 　發露已命終，　　或於遍住位； 　雖言未出罪，　　當生善趣中。 　由斯可哀念，　　懷悲勿棄捨； 　無令自業打，　　惡趣苦纏身。 　若遍持三藏，　　極愧眾中尊； 　大福德六人，　　對一便除罪。 　須有至誠心，　　殷重無欺誑； 　一悔不重犯，　　斯名應法人。 　除咽已下毛，　　及為下灌法； 　除病緣而作，　　吐羅罪割身。

觸女學處

從足至於首，　　染心觸女人； 　無衣便眾教，　　有隔吐羅罪。 　若故意推牽，　　從象車等處； 　有隔無隔觸，　　受樂罪同前。 　女人來觸時，　　苾芻生染著； 　此則如前說，　

【現代漢語翻譯】 現代漢語譯本： 因為愚癡深重，有時會再次犯罪。 此時應該再次給予他戒律，令他實行本遍住（Mūlābhisamādhi，根本的禪定）， 像這樣乃至三次，依照戒律教導並歸還他。 這成為可憐憫之處，知道是由煩惱而生； 如果生起很大的慚愧心，或許還能謙卑順從。 即使這樣調伏，對於惡行仍然不能改正； 那就只能像放開韁繩一樣放棄他，直到厭離心生起。 如果生起厭離之心，瞭解他的意願； 如果他心生歡喜，就應該授予他，僧伽（Saṃgha，僧團）應該救濟他出來。 用歡喜之水洗滌，使剩餘的污垢清凈； 這其中應該出罪，需要滿二十人的僧伽（Saṃgha，僧團）。 唯有僧伽（Saṃgha，僧團）為主，僧伽（Saṃgha，僧團）知道他的意願； 僧伽（Saṃgha，僧團）給予他教導，秉持佛法的人應該實行。 在眾人中進行羯磨（Karma，業），在眾人中教導他利益； 由僧伽（Saṃgha，僧團）教導出罪，所以名為眾教。 發露懺悔後命終，或在遍住位上； 即使說尚未出罪，也應當生於善趣之中。 因此應該哀憐他，懷著悲憫不要拋棄； 不要讓他被自己的業力打擊，讓惡趣的痛苦纏繞身心。 如果能遍持三藏（Tripiṭaka，佛教經典），極其慚愧且是眾中尊者； 有大福德的六個人，對一個人便可除罪。 必須要有至誠之心，殷重且沒有欺騙誑語； 一次懺悔不再重犯，這稱為應合佛法之人。 去除咽喉以下的毛髮，以及進行下灌之法； 去除因疾病緣故而作，吐羅罪割身。

觸女學處 從腳到頭，以染污心觸控女人； 沒有衣服便給予眾教，有間隔則犯吐羅罪。 如果故意推拉牽引，從象車等處； 有間隔或無間隔地觸控，感受快樂，罪同前。 女人來觸控時，比丘（Bhikṣu，出家男眾）生起染著； 這種情況則如前面所說。

【English Translation】 English version: Because of the intensity of ignorance, sometimes one commits offenses again. At this time, one should be given the precepts again, causing him to practice the Mūlābhisamādhi (fundamental samadhi), Like this, even up to three times, according to the precepts, instruct and return him. This becomes a pitiable situation, knowing it arises from afflictions; If great shame arises, perhaps one can still be humble and obedient. Even if subdued in this way, one still cannot correct evil deeds; Then one can only abandon him like releasing the reins, until a sense of aversion arises. If a sense of aversion arises, understand his intention; If he is delighted, then one should grant it to him, the Saṃgha (community) should rescue him out. Wash with the water of joy, making the remaining defilements pure; In this, one should expiate the offense, requiring a full twenty members of the Saṃgha (community). Only the Saṃgha (community) is the master, the Saṃgha (community) knows his intention; The Saṃgha (community) gives him instruction, those who uphold the Dharma should practice. Perform Karma (action) in the assembly, teach him the benefits in the assembly; Because the expiation is taught by the Saṃgha (community), it is called the teaching of the assembly. Having confessed and repented, one dies, or is in the position of pervasive dwelling; Even if it is said that the offense has not yet been expiated, one should be born in a good realm. Therefore, one should pity him, with compassion, do not abandon him; Do not let him be struck by his own Karma (action), let the suffering of the evil realms entangle his body and mind. If one can widely uphold the Tripiṭaka (Buddhist scriptures), is extremely ashamed, and is a respected one in the assembly; Six people with great merit can remove the offense for one person. One must have a sincere heart, be earnest and without deceitful words; Repent once and do not repeat the offense, this is called a person who accords with the Dharma. Remove the hair below the throat, and perform the method of lower irrigation; Remove what is done due to illness, the offense of tūlātyaya (serious offense) of cutting the body.

The precept of touching a woman From foot to head, with a defiled mind touching a woman; Without clothing, give the Saṃgha (community) teaching, with a barrier, it is a tūlātyaya (serious offense). If intentionally pushing, pulling, or dragging, from places such as elephants or carts; Touching with or without a barrier, experiencing pleasure, the offense is the same as before. When a woman comes to touch, a Bhikṣu (monk) arises with attachment; This situation is as previously stated.

牽推隔等同。 　本作行淫意，　　觸著女人身； 　便得吐羅罪，　　是他勝因故。 　此據堪行淫，　　余獲吐羅罪； 　小男黃門等，　　傍生皆惡作。

鄙惡語學處

苾芻粗惡語，　　全非離欲人； 　對女作淫言，　　此亦由僧救。 　汝身極軟滑，　　可愛三瘡門； 　或言非是好，　　或道丑形勢。 　持此物與我，　　汝夫是福人； 　云何與汝合，　　令我受樂味。 　言時道葉婆，　　便犯眾教罪； 　葉婆若不說，　　但得於吐羅。 　若女來求時，　　不道粗惡語； 　同前理應識，　　粗即是淫言。 　此中粗惡言，　　謂是交會語； 　隨方無定說，　　約處以論愆。 　癲狂與心亂，　　吃及初犯人； 　及以痛惱纏，　　斯皆非犯類。

索供養學處

于自身讚歎，　　方便說功德； 　淫言對女前，　　眾教刀便割。 　殊勝者謂最，　　姊妹愛念言； 　供養謂供奉，　　解時便得罪。 　所言尸羅具，　　與戒蘊相應； 　應知善法者，　　定蘊相應故。 　與慧蘊相應，　　說名為凈行； 　兩兩相交會，　　可是行淫慾。 　苾芻染污心，　　假令道一句； 　女人若解語，　　此亦犯僧殘。 　若有女人說，　　非理淫慾言； 　云汝清凈人，　

【現代漢語翻譯】 現代漢語譯本 牽引、推搡、隔開等同於（行淫）。 如果（比丘）有行淫的意圖，觸碰到女人的身體； 就會犯下吐羅罪（Thullaccaya，一種較輕的罪過），因為這是導致他勝罪（Parajika，最重的罪過）的原因。 這裡指的是能夠行淫的情況，其餘情況則獲得吐羅罪； 例如小男孩、黃門（宦官）等，以及傍生（動物）都屬於惡作罪（Dukkata，最輕的罪過）。

鄙惡語學處 比丘說粗俗惡劣的語言，完全不像一個遠離慾望的人； 如果對比丘尼說淫穢的語言，這也需要僧團來救濟。 例如說：『你的身體極其柔軟光滑，可愛之處在於三個瘡口（指女性生殖器官）；』 或者說『你的身體不好』，或者說『你的姿勢醜陋』。 『把這個東西給我，你的丈夫真是有福之人；』 『怎麼能和你交合，讓我享受快樂的滋味。』 說話時如果說出『葉婆』（Yabba，一種淫穢的稱呼），就犯了眾教罪（Sanghadisesa，僧殘罪）； 如果沒說『葉婆』，就只犯吐羅罪。 如果女人主動來求，沒有說粗俗惡劣的語言； （其罪行）與之前（的情況）應同樣理解，粗俗的語言就是指淫穢的語言。 這裡所說的粗俗惡劣的語言，指的是交合的語言； 隨著地方不同沒有固定的說法，根據所處的地點來判斷罪過。 癲狂、精神錯亂、吃東西時以及初犯的人； 以及被痛苦煩惱纏繞的人，這些都不屬於犯戒之列。

索供養學處 讚歎自己，用方便的言辭述說自己的功德； 在女人面前說淫穢的語言，眾教刀（指戒律）就會割斷（他的善根）。 『殊勝者』指的是『最』，『姐妹』指的是愛念的言語； 『供養』指的是供奉，理解這些（含義）就會犯罪。 所說的『尸羅具』（Silaguna，戒具），與戒蘊（道德的集合）相應； 應該知道『善法者』，與定蘊（禪定的集合）相應。 與慧蘊（智慧的集合）相應，被稱為『凈行』； 兩兩相互交會，可以說是行淫慾。 比丘如果以染污的心，哪怕只說一句（讚歎的話）； 女人如果理解了（他的意思），這也犯僧殘罪。 如果有女人說出，不合道理的淫慾之言； 說『你是清凈的人』，

【English Translation】 English version Pulling, pushing, separating are equivalent to (sexual intercourse). If (a Bhikkhu) has the intention of sexual intercourse and touches a woman's body; He will commit a Thullaccaya (a minor offense), because it is the cause of Parajika (the most serious offense). This refers to the situation where sexual intercourse is possible, otherwise, one obtains a Thullaccaya offense; For example, young boys, eunuchs, and animals all belong to the Dukkata offense (the lightest offense).

Training Rule on Obscene Language A Bhikkhu speaking vulgar and obscene language is completely unlike someone who has renounced desires; If he speaks obscene language to a Bhikkhuni, this also requires the Sangha to remedy. For example, saying: 'Your body is extremely soft and smooth, the loveliest thing is the three sores (referring to female genitalia);' Or saying 'Your body is not good,' or saying 'Your posture is ugly.' 'Give me this thing, your husband is truly a blessed person;' 'How can I have intercourse with you, so that I can enjoy the taste of pleasure.' If the word 'Yabba' (an obscene term) is spoken, one commits a Sanghadisesa (an offense requiring a meeting of the Sangha); If 'Yabba' is not spoken, one only commits a Thullaccaya offense. If a woman takes the initiative to ask, without speaking vulgar and obscene language; (The offense) should be understood in the same way as before, vulgar language refers to obscene language. The vulgar and obscene language mentioned here refers to the language of intercourse; There are no fixed sayings depending on the place, and the offense is judged according to the location. Madness, mental confusion, eating, and first-time offenders; As well as those entangled in pain and affliction, these are not considered to have committed an offense.

Training Rule on Soliciting Offerings Praising oneself, using expedient words to describe one's merits; Speaking obscene language in front of a woman, the Sangha's knife (referring to the precepts) will cut off (his roots of goodness). 'Superior one' refers to 'the most', 'sisters' refers to words of love and affection; 'Offering' refers to offering, understanding these (meanings) will lead to committing an offense. The so-called 'Silaguna' (virtue of morality), corresponds to the aggregate of morality (a collection of ethics); It should be known that 'the virtuous one' corresponds to the aggregate of concentration (a collection of meditation). Corresponding to the aggregate of wisdom, it is called 'pure conduct'; The two meeting each other can be said to be engaging in sexual desire. If a Bhikkhu speaks even one sentence (of praise) with a defiled mind; If a woman understands (his meaning), this also constitutes a Sanghadisesa offense. If a woman speaks unreasonable words of sexual desire; Saying 'You are a pure person,'

我今興供養。 　汝如斯具戒，　　常有于善法； 　殊勝應供者，　　濁劫實難逢。 　彼若如是說，　　苾芻順答言； 　內有染污心，　　便成眾教罪。 　女人供養者，　　得無量果報； 　不言淫慾事，　　此得吐羅罪。 　如是淫慾法，　　苾芻說如前； 　不道我如前，　　亦得吐羅罪。 　女人如是說，　　除于淫慾字； 　不言汝如斯，　　吐羅亦如是。 　或語無知者，　　或除淫惡作； 　若不說我言，　　女說時同此。 　一切染污言，　　苾芻皆得罪； 　此中染污者，　　謂是染著心。 　此據堪行欲，　　翻此得吐羅； 　丈夫扇侘等，　　傍生唯惡作。

媒嫁學處

自作若使人，　　令女男和合； 　持彼僧殘劍，　　斬傷于自身。 　水授財娉等，　　略有七種婦； 　私通有十數，　　此相今當說。 　七婦謂水授，　　財娉王旗得， 　自樂衣食住，　　共活及須臾。 　以水授彼故，　　隨事立其名； 　若以財取婦，　　是謂為財得； 　大賊強打取，　　說此作王旗； 　自許作他妻，　　是名自樂住； 　為衣食故來，　　是名衣食住； 　二人財共有，　　同爲活命緣， 　作如是結契，　　是名為共活； 　暫時非久居，　　名曰須臾婦。 　七婦

【現代漢語翻譯】 現代漢語譯本 我現在發起供養。 您這樣具足戒律（具戒：指具備所有戒律），常常具有善良的品行； 像您這樣殊勝的應供者（應供者：值得接受供養的人，通常指僧侶），在末法時期實在難以遇到。 如果有人這樣說，比丘（苾芻）應該順著回答說： 『內心有染污的心，就會構成違犯佛教教義的罪過。』 女人供養比丘，可以得到無量的果報； 但不應該說淫慾的事情，說了就會犯下吐羅罪（吐羅罪：一種較輕的罪過）。 如果比丘像前面那樣說淫慾之法； 不說『我像前面那樣』，也會犯下吐羅罪。 女人如果這樣說，除了淫慾的字眼； 不說『你像這樣』，犯吐羅罪的情況也是一樣。 或者對比丘說無知的話，或者去除淫惡的行為； 如果不說『我』這個字，女人說的時候也同樣。 一切染污的言語，比丘都會犯戒； 這裡所說的染污，指的是染著的心。 這裡指的是可以行淫慾的情況，與此相反則犯吐羅罪； 丈夫、扇侘（扇侘：指被閹割的人）等，以及傍生（傍生：指動物）只會犯惡作罪（惡作罪：一種最輕微的罪過）。

媒嫁學處

親自或者指使他人，使男女結合； 拿著那僧殘劍（僧殘劍：比喻斷絕僧團關係的利劍），斬傷自己。 用水授、財娉等方式，大致有七種妻子； 私通的情況有十多種，現在將要說明這些情況。 七種妻子指的是水授、財娉、王旗得， 自願同住、衣食供養、共同生活以及短暫相處。 因為用水授予的緣故，根據事情來確定她的名稱； 如果用財物娶妻，這就被稱為財得； 被大盜強行搶奪，這被稱為王旗； 自己答應做別人的妻子，這叫做自樂住； 爲了衣食的緣故而來，這叫做衣食住； 兩個人共同擁有財產，一同爲了活命的緣故， 做出這樣的約定，這叫做共活； 暫時而非長久居住，叫做須臾婦。 七種妻子

【English Translation】 English version I now make offerings. You, who are complete in precepts (具戒: possessing all the precepts), constantly possess good qualities; Such an excellent recipient of offerings (應供者: worthy of receiving offerings, usually referring to monks), is truly rare to encounter in this degenerate age. If someone says this, the monk (苾芻) should answer accordingly: 'Having a defiled mind within constitutes a transgression of the Buddhist teachings.' A woman who makes offerings to a monk can obtain immeasurable rewards; But she should not speak of matters of lust, for speaking of them incurs a Thullaccaya offense (吐羅罪: a relatively minor offense). If a monk speaks of the law of lust as before; Without saying 'I am as before,' he also incurs a Thullaccaya offense. If a woman says this, except for the words of lust; Without saying 'You are like this,' the Thullaccaya offense is the same. Or speaking ignorant words to the monk, or removing evil deeds of lust; If she does not say the word 'I,' it is the same when the woman speaks. All defiled words, the monk will commit an offense; The defilement spoken of here refers to an attached mind. This refers to the situation where sexual intercourse is possible, the opposite of this incurs a Thullaccaya offense; Husbands, eunuchs (扇侘: castrated men), and animals (傍生: animals) only commit a Dukkhata offense (惡作罪: the slightest offense).

Rules Concerning Arranging Marriages

Personally or through others, causing a man and woman to unite; Holding that Sanghavasesa sword (僧殘劍: metaphor for the sword that severs relations with the Sangha), wound yourself. Through water-giving, wealth-betrothal, etc., there are roughly seven types of wives; There are more than ten types of illicit relationships, and these situations will now be explained. The seven types of wives refer to water-given, wealth-betrothed, obtained by royal decree, Voluntarily cohabiting, supported by clothing and food, living together, and temporary companionship. Because of the giving of water, her name is established according to the matter; If a wife is taken with wealth, this is called wealth-obtained; Being forcibly taken by a great thief, this is said to be by royal decree; Voluntarily agreeing to be someone's wife, this is called voluntarily cohabiting; Coming for the sake of clothing and food, this is called supported by clothing and food; Two people share property, together for the sake of survival, Making such an agreement, this is called living together; Temporary rather than long-term residence is called a temporary wife. Seven types of wives

若分離，　　事有七種別： 　初離久生諍，　　折草為三種， 　或復擲三瓦，　　言汝非我妻， 　準法而遣出，　　或高聲唱令。 　如是初三婦，　　分離令偶合； 　一二三如次，　　突色訖里多。 　四五六如次，　　一二三吐羅； 　和彼第七時，　　便得僧殘罪。 　此中私通者，　　夫死或他行； 　此若母護時，　　說名為母護。 　如是父王父，　　王母余親護； 　此中所說親，　　謂是父母族。 　父及夫並亡，　　此名兄弟護； 　若有姊妹者，　　姊妹護應知。 　婆羅門剎利，　　是名為種護； 　婆雌俱雌也，　　斯則為宗護。 　王法護應知，　　有禁具法住； 　如斯十種護，　　差別謂私通。 　前所說私通，　　及末後四婦； 　於斯若偶合，　　必定得僧殘。 　此男何不婚？　　此女何不嫁？ 　苾芻如是語，　　即便招惡作。

造小房學處

自為作小房，　　秉法觀無過； 　量等便無犯，　　異此得僧殘。 　於此小房處，　　堪作四威儀； 　行住坐臥時，　　受用令安樂。 　長唯許十二，　　謂善逝張手； 　廣唯七張手，　　是房量應知。 　準佛一張手，　　當中人三倍； 　合有一肘半，　　是正量非余。 　據彼處中人，　　計長十八

【現代漢語翻譯】 現代漢語譯本 若（夫妻）分離，事情有七種不同的情況： 第一種是因長期分離而產生爭執，（丈夫）折斷草為三段， 或者投擲三塊瓦片，說『你不是我的妻子』， 按照法律程式將她遣送出去，或者高聲宣告（解除婚姻關係）。 以上這三種情況，（丈夫）分離（妻子）是爲了讓她與他人結合； 第一、第二、第三種情況，分別是突色訖里多（Tusakhilita，不確定含義）。 第四、第五、第六種情況，分別是第一、第二、第三吐羅（Tuluo，不確定含義）； 如果和第七種情況結合，就會犯僧殘罪（Sangharisesa，僅次於波羅夷罪的重罪）。 這裡所說的私通，是指丈夫去世或離家出走； 如果（妻子）受到母親的保護，就稱為母親保護。 像父親、祖父、王母等親屬的保護； 這裡所說的親屬，指的是父母家族。 父親和丈夫都去世，這稱為兄弟保護； 如果有姐妹，應該知道是姐妹保護。 婆羅門（Baluomen，印度教祭司）和剎帝利（Chaxili，古印度武士階層），這稱為種姓保護； 婆雌（Poci，不確定含義）和俱雌也（Juciye，不確定含義），這稱為宗族保護。 王法保護應該知道，有禁令且符合法律規定； 像這樣的十種保護，區分了（婦女）私通的情況。 前面所說的私通，以及最後的四種婦女； 如果與這些人結合，必定會犯僧殘罪。 這個男人為什麼不結婚？這個女人為什麼不嫁人？ 比丘（Bichu，佛教出家男眾）如果這樣說，就會招致惡作罪（Dukkritta，輕罪）。

建造小房的學處 親自建造小房，秉持佛法觀察沒有過失； 尺寸合乎規定就沒有犯戒，否則就會犯僧殘罪。 在這小房裡，可以進行四種威儀（指行、住、坐、臥）； 行走、站立、坐著、躺臥時，都能感到安樂。 長度只允許十二（善逝張手，Sugata-vidatthi，佛陀的手掌長度）； 寬度只允許七張手，這是小房的尺寸標準。 按照佛陀的一張手，相當於普通人的三倍； 合起來有一肘半，這是正確的尺寸，不是其他的。 根據當地普通人的身高，計算長度為十八（肘）。

【English Translation】 English version If there is a separation, there are seven kinds of differences in the matter: The first is a dispute arising from a long separation, (the husband) breaking grass into three pieces, Or throwing three tiles, saying 'You are not my wife,' Sending her away according to legal procedures, or loudly proclaiming (the dissolution of the marriage). In the above three cases, (the husband) separates (from his wife) in order to allow her to unite with another; The first, second, and third cases are Tusakhilita (Tusakhilita, uncertain meaning) respectively. The fourth, fifth, and sixth cases are the first, second, and third Tuluo (Tuluo, uncertain meaning) respectively; If combined with the seventh case, one will commit a Sangharisesa (Sangharisesa, a serious offense second only to Parajika) offense. The fornication mentioned here refers to the husband's death or leaving home; If (the wife) is protected by her mother, it is called mother's protection. Like the protection of father, grandfather, queen mother, and other relatives; The relatives mentioned here refer to the family of parents. If both the father and husband are dead, this is called brother's protection; If there are sisters, it should be known as sisters' protection. Brahman (Baluomen, Hindu priests) and Kshatriya (Chaxili, ancient Indian warrior class), this is called caste protection; Poci (Poci, uncertain meaning) and Juciye (Juciye, uncertain meaning), this is called clan protection. Royal law protection should be known, there are prohibitions and compliance with legal provisions; These ten kinds of protection distinguish the circumstances of (women's) fornication. The fornication mentioned earlier, and the last four kinds of women; If one unites with these people, one will definitely commit a Sangharisesa offense. Why doesn't this man marry? Why doesn't this woman marry? If a Bhikkhu (Bichu, Buddhist monk) says this, he will incur a Dukkritta (Dukkritta, minor offense) offense.

The precept of building a small dwelling Building a small dwelling oneself, upholding the Dharma and observing that there is no fault; If the dimensions are in accordance with the regulations, there is no transgression; otherwise, one will commit a Sangharisesa offense. In this small dwelling, one can perform the four postures (referring to walking, standing, sitting, and lying down); Walking, standing, sitting, and lying down, one can feel at ease. The length is only allowed to be twelve (Sugata-vidatthi, the length of the Buddha's hand); The width is only allowed to be seven hands, this is the standard for the size of the dwelling. According to the Buddha's one hand, it is equivalent to three times that of an ordinary person; Together it is one and a half cubits, this is the correct size, not others. According to the height of the average person in that place, the calculated length is eighteen (cubits).

肘； 　廣謂十肘半，　　房量如是說。 　不凈有蛇蝎，　　大小蜂蟻等； 　有諍謂近道，　　好樹天王宅。 　近河崖井等，　　是謂無進趣； 　如斯過若除，　　合理房應作。 　無指授為作，　　無諍有勢分； 　苾芻不凈處，　　得罪謂吐羅。 　一切過咸有，　　定得於眾教； 　眾過患悉除，　　此舍皆無咎。 　最初者或狂，　　心亂病苦逼； 　設造房無犯，　　此是大開緣。

造大寺學處

有主毗訶羅，　　本無其量數； 　此中言大者，　　謂量及珍財。

無根謗學處並假根事

說無根他勝，　　欲壞彼凈行， 　及陳像似事，　　此二今當說。 　時有蓮花色，　　凈信苾芻尼， 　因事往池邊，　　來禮實力子。 　去此處不遠，　　友地二相隨， 　取水往池邊，　　見兩鹿交會。 　既見是事已，　　友地更相告， 　苾芻苾芻尼，　　汝見行淫不？ 　告言我已見，　　共說宿怨嫌； 　像似事相謀，　　欲壞實力子。 　如是等緣起，　　隨說有差別； 　諸智者應知，　　斯成謗他罪。

破僧學處

屏諫及眾諫，　　乃至第三遮； 　欲破一味僧，　　便得眾教罪。 　遮時不作白，　　說名為別諫； 　告言汝具壽，　　莫作不和合。

【現代漢語翻譯】 現代漢語譯本 肘（古代長度單位）； 廣度為十肘半， 房間的尺寸就是這樣規定的。 不乾淨的地方有蛇蝎， 還有大小的蜜蜂螞蟻等； 有爭端的地方靠近道路， 好的樹木是天王居住的地方。 靠近河流、懸崖、水井等， 這些都叫做沒有進步； 如果能消除這些過失， 就應該合理地建造房屋。 沒有得到指示就建造， 沒有爭端且有勢力劃分； 比丘（bhiksu，佛教出家男眾）在不乾淨的地方， 犯的罪過叫做吐羅（thullaccaya，一種較輕的罪）。 如果一切過失都有， 就一定觸犯了僧團的教規； 如果所有過患都消除， 這樣的住所就沒有過錯。 最初建造的人如果精神錯亂， 心神不定，被病痛折磨； 即使建造了房屋也沒有罪過， 這是特別開許的情況。

    建造大寺廟學處

有主的精舍（vihara，僧侶住所）， 本來就沒有數量的限制；
這裡說的大，  指的是規模和珍貴的財物。

    無根誹謗學處以及假根事件

說沒有根據的誹謗罪，  想要破壞他人清凈的行為，
以及陳述相似的事情，  這兩種情況現在要說明。
當時有蓮花色（Uppalavanna，一位著名的比丘尼），   非常虔誠的比丘尼，
因為有事去池塘邊，   回來禮拜實力子（Saktiputra，一位比丘的名字）。
離這裡不遠的地方，   友地（Mitraka，一位比丘的名字）和另外一個人一起，
去池塘邊取水， 看見兩隻鹿在交配。
既然看見了這件事，   友地就互相告訴對方，
比丘（bhiksu）和比丘尼（bhiksuni，佛教出家女眾），    你們看見他們行淫了嗎？
回答說我已經看見了，  共同訴說以前的怨恨嫌隙；
商量著捏造相似的事情， 想要破壞實力子（Saktiputra）的名聲。
像這樣的因緣， 隨著所說內容有所差別；
有智慧的人應該知道，  這構成了誹謗他人的罪過。

    破僧學處

私下勸誡以及大眾勸誡， 乃至第三次勸阻；
想要破壞和合的僧團，  就犯了僧團的罪過。
勸阻的時候不做表白，  說這是分別勸誡；
告訴對方說，具壽（ayusmat，對僧侶的尊稱），   不要做出不和合的事情。

【English Translation】 English version Elbow (an ancient unit of length); The width is ten and a half elbows, The size of the room is prescribed as such. Unclean places have snakes and scorpions, And bees, ants, large and small, etc.; Contentious places are near roads, Good trees are the dwellings of heavenly kings. Near rivers, cliffs, wells, etc., These are said to be without progress; If such faults can be removed, A suitable room should be built. Building without instruction, Without dispute and with division of power; A bhiksu (bhiksu, Buddhist monk) in an unclean place, Commits an offense called thullaccaya (a minor offense). If all faults are present, One certainly violates the monastic rules; If all faults are removed, This dwelling is without blame. If the initial builder is insane, Disturbed in mind, afflicted by suffering; Even if he builds a house, there is no offense, This is a specially permitted circumstance.

    Rules for Building Large Monasteries

A monastery (vihara, monastic dwelling) with an owner, Originally has no limit in number; Here, 'large' refers to Scale and precious wealth.

    Rules on Groundless Accusations and False Claims

Speaking of groundless accusations, Intending to destroy another's pure conduct,
And presenting similar matters, These two situations will now be explained.
At that time, Uppalavanna (Uppalavanna, a famous bhikkhuni),    A bhikkhuni (bhiksuni, Buddhist nun) of great faith,
Went to the pond for some reason,   And returned to pay respects to Saktiputra (Saktiputra, the name of a bhiksu).
Not far from this place,    Mitraka (Mitraka, the name of a bhiksu) and another person,
Went to the pond to fetch water,    And saw two deer mating.
Having seen this event, Mitraka told each other,
'Bhikkhu (bhiksu) and bhikkhuni (bhiksuni), Did you see them engaging in sexual intercourse?'
They replied that they had seen it, And together spoke of past grievances;
Plotting to fabricate similar events,   Intending to ruin Saktiputra's (Saktiputra) reputation.
Such are the causes,    Varying with what is said;
Wise people should know,    This constitutes the offense of slandering others.

    Rules on Causing Schism in the Sangha

Private admonition and public admonition,   Even up to the third prohibition;
Intending to break up the harmonious Sangha (Sangha, monastic community),   One commits an offense against the Sangha.
When prohibiting, not making a formal declaration,  Is called separate admonition;
Telling the other, 'Venerable (ayusmat, an honorific for monks),    Do not do things that cause disharmony.'

別諫勸不止，　　應秉羯磨諫； 　謂用白四法，　　並諸助伴人。 　和合謂一心，　　建立二種破； 　隨順破壞法，　　十四種應知。 　法說為非法，　　非法說為法； 　調伏說言非，　　如是等應識。 　評論非言諍，　　犯諍及事諍； 　此中四種諍，　　覺慧者當知。 　謂種種言說，　　不和眾異心； 　緣此斗諍生，　　說作評論諍。 　若人因忿惱，　　非法言相說； 　由斯斗諍生，　　故是非言諍。 　有身及語心，　　此三各一種； 　或二二三種，　　略言其六緣。 　苾芻與女人，　　不知同室宿； 　未具至三夜，　　此是身相應。 　為女五六句，　　與彼說法時； 　非故心句增，　　應知由語罪。 　褒殺陀時問，　　有過而覆藏； 　此名為意罪，　　應知得惡作。 　有身及有心，　　故意害生命； 　不與取酒等，　　此罪由二得。 　五六句說已，　　復故心增句； 　此名心語二，　　妄語亦同然。 　故心興殺害，　　並言打彼身； 　說名身語心，　　造罪由三種。 　云何善心中，　　苾芻犯其罪？ 　謂于佛殿上，　　除草不令生。 　又如作好心，　　為供養佛故； 　結鬘便得罪，　　佈列許無愆。 　不故違聖言，　　及僧伽制令； 　此說是

【現代漢語翻譯】 現代漢語譯本 如果勸誡無效，應當按照羯磨（Karma）的規定進行勸誡，也就是使用白四羯磨法（Baisi Karma method），並聯合其他僧侶一起進行。 和合指的是一心一意，要建立兩種破斥的方法。隨順破壞之法，有十四種情況應當瞭解。 將佛法說成非法，將非法說成佛法；將調伏（Du Fu）的行為說成不是調伏，這些都應當知曉。 評論、非言語的爭論、犯戒的爭論以及事件的爭論；這四種爭論，有覺悟和智慧的人應當明白。 種種的言語，不和諧，使大眾產生異心；因為這些原因產生鬥爭，這被稱為評論的爭論。 如果有人因為憤怒和煩惱，用不符合佛法的言語互相指責；由於這些原因產生鬥爭，所以這是非言語的爭論。 身、語、心各有單獨的一種；或者兩兩組合，或者三種組合，簡略地說有六種緣由。 比丘（Bichu）與女人，不知道同在一個房間里過夜；沒有達到三個晚上，這是身體相應的罪過。 爲了女人說了五六句話，在為她們說法的時候；不是故意增加語句，應當知道這是由於言語而產生的罪過。 在褒殺陀（Baosha Tuo）的時候提問，有過錯卻隱瞞不報；這被稱為意念上的罪過，應當知道會得到惡作（Ezuo）的果報。 有身體的行為和有心念的活動，故意去傷害生命；不給予就拿取，飲酒等等，這些罪過是由身和心兩種行為導致的。 說了五六句話之後，又故意增加語句；這被稱為心和語兩種行為，妄語也是同樣的道理。 故意產生殺害的念頭，並且說要打他的身體；這被稱為身、語、心三種行為，造罪是由這三種行為導致的。 在善良的心境中，比丘（Bichu）會犯下什麼樣的罪過呢？比如在佛殿上，清除雜草不讓它生長。 又比如以好的發心，爲了供養佛陀的緣故；編織花鬘（Hua Man）就會得到罪過，但如果只是排列擺放，則沒有罪過。 不是故意違背聖人的教誨，以及僧伽（Sengqie）制定的規章制度；這被認為是...

【English Translation】 English version If admonishment is ineffective, it should be carried out according to the rules of Karma, that is, using the Baisi Karma method, and in conjunction with other monks. 'Harmony' refers to being of one mind and one heart, and two methods of refutation should be established. There are fourteen situations in accordance with the law of destruction that should be understood. To say that the Dharma is not the Dharma, and to say that what is not the Dharma is the Dharma; to say that the act of taming (Du Fu) is not taming, these should all be known. Criticism, non-verbal disputes, disputes over precepts, and disputes over events; these four types of disputes should be understood by those with awareness and wisdom. Various words and speeches that are not harmonious and cause the public to have different intentions; disputes arise because of these reasons, and this is called the dispute of criticism. If someone uses words that do not conform to the Dharma to accuse each other because of anger and annoyance; disputes arise because of these reasons, so this is the dispute of non-verbal language. Body, speech, and mind each have a single type; or two combinations, or three combinations, briefly speaking, there are six reasons. A Bhiksu (Bichu) and a woman, not knowing that they are staying overnight in the same room; not reaching three nights, this is the corresponding sin of the body. Saying five or six sentences for a woman, when explaining the Dharma to them; not intentionally adding sentences, it should be known that this is a sin caused by speech. Asking questions during Baosha Tuo, concealing mistakes without reporting them; this is called a sin of intention, and it should be known that one will receive the retribution of Ezuo. Having bodily actions and mental activities, intentionally harming life; taking without giving, drinking alcohol, etc., these sins are caused by both bodily and mental actions. After saying five or six sentences, intentionally adding sentences; this is called the two actions of mind and speech, and lying is the same principle. Intentionally generating the thought of killing, and saying to hit his body; this is called the three actions of body, speech, and mind, and creating sin is caused by these three actions. In a good state of mind, what kind of sins can a Bhiksu (Bichu) commit? For example, on the Buddha hall, removing weeds and not letting them grow. Also, for example, with a good intention, for the sake of offering to the Buddha; weaving flower garlands (Hua Man) will result in sin, but if they are simply arranged and placed, there is no sin. Not intentionally violating the teachings of the saints, and the rules and regulations established by the Sangha (Sengqie); this is considered...

無記，　　由其無噁心。 　故心違越者，　　斯皆是不善； 　翻此善應知，　　謂是傍乘義。 　如是無量種，　　造作于罪過； 　斗諍緣斯起，　　謂犯諍應知。 　如斯白等事，　　說非是善等； 　斗諍生諠嬈，　　是事諍應知。 　欲作破僧伽，　　無知招惡作； 　別諫若不捨，　　斯成惡作愆。 　白不捨吐羅，　　及說初羯磨； 　如是說第二，　　最後獲僧教。

隨助破僧學處

於此隨轉人，　　罪惡苾芻眾； 　別諫等差別，　　如是悉同前。

污家學處

若有污家者，　　說污二種殊： 　一名為雜居，　　第二謂受用。 　雜居與女人，　　作戲掉舉等； 　受用謂同食，　　及採花果類。 　謂眼耳意識，　　見等三應知； 　別諫等差殊，　　如前惡作等。

惡性違諫學處

如是惡語人，　　獲得眾教罪； 　善言不肯順，　　名惡語應知。 　遍學他勝等，　　說名為學處； 　應受教誨言，　　順於清凈法。 　已說同法等，　　隨順大師教； 　別諫等不捨，　　輕重等同前。 　如斯十三事，　　教因僧處得； 　九初便得罪，　　四由三諫生。

二不定法

略于眾教罪，　　已說少相應； 　不定我當陳，　　大師言二法。

【現代漢語翻譯】 現代漢語譯本 無記，是因為沒有噁心。 所以，凡是心意違背正道的，都是不善的； 與此相反的，就是善，這應該理解為是傍乘的意義。 像這樣，有無量種行為，會造作罪過； 爭鬥就是由此而起，這應該理解為是犯諍。 像白色等事物，說它們不是善等； 爭鬥會產生喧鬧，這件事應該理解為是諍。 想要破壞僧伽（Samgha，僧團），因為無知而招致惡作（Dukkata，一種輕罪）； 如果被勸諫后仍然不捨棄，就會構成惡作的罪過。 不捨棄白色，吐羅（Thullaccaya，一種較重的罪），以及說最初的羯磨（Kamma，業，行動）； 像這樣說第二次，最後會受到僧團的懲罰。

隨助破僧學處

對於那些隨順破僧行為的人，罪惡的苾芻（Bhikkhu，比丘）眾； 別諫等差別，像這樣都與前面所說相同。

污家學處

如果有人玷污家，說明玷污有兩種不同的情況： 一種叫做雜居，第二種叫做受用。 雜居是指與女人一起，做嬉戲、掉舉等行為； 受用是指一同飲食，以及採摘花果之類的行為。 所謂眼、耳、意識，見等三種情況應該知曉； 別諫等差別，如前面的惡作等。

惡性違諫學處

像這樣惡語傷人的人，會獲得眾教的罪過； 不肯順從善意的勸告，就叫做惡語。 遍學他勝等，被稱為學處； 應該接受教誨之言，順從於清凈的佛法。 已經說了同法等，隨順大師的教導； 別諫等不捨棄，輕重等同於前面所說。 像這樣的十三件事，教誡的原因從僧團處獲得； 最初的九件事立即得罪，后四件事由三次勸諫產生。

二不定法

簡略地說了眾教的罪過，已經說了少許相應的； 不定法我將要陳述，大師說了兩種法。

【English Translation】 English version 'Indeterminate' arises from the absence of evil intention. Therefore, whatever the mind transgresses, all of that is unwholesome; The opposite of this is wholesome, which should be understood as the meaning of 'collateral vehicle'. In this way, countless kinds of actions create transgressions; Strife arises from this, which should be understood as 'offense of contention'. Things like whiteness are said not to be wholesome, etc.; Strife gives rise to clamor, this matter should be understood as 'contention'. Intending to break the Sangha (community), ignorance invites Dukkata (wrongdoing); If, after being admonished, one does not abandon (the intention), it constitutes an offense of Dukkata. Not abandoning whiteness, Thullaccaya (a grave offense), and speaking of the initial Kamma (action, deed); Speaking thus a second time, one ultimately incurs the Sangha's censure.

Training Rules Concerning Supporting the Dissolution of the Sangha

For those who follow the act of dissolving the Sangha, the sinful Bhikkhus (monks); The differences in admonishment, etc., are all the same as mentioned before.

Training Rules Concerning Defiling a Household

If someone defiles a household, it is said that there are two distinct kinds of defilement: One is called 'mingling', and the second is called 'enjoying'. 'Mingling' refers to being with women, engaging in play, excitement, etc.; 'Enjoying' refers to eating together, and gathering flowers and fruits, etc. The so-called eye, ear, and mind consciousness, the three kinds of seeing, etc., should be known; The differences in admonishment, etc., are like the previous Dukkata, etc.

Training Rules Concerning Obstinate Rejection of Admonishment

A person who speaks harshly in this way incurs the offense of the Sangha's teachings; Not willing to comply with kind advice is called 'harsh speech'. Fully studying Parajika (defeat) etc., is called a training rule; One should accept the words of instruction, complying with the pure Dharma. Having spoken of 'sharing the Dharma' etc., following the Teacher's instructions; Not abandoning admonishment, etc., the gravity is the same as before. These thirteen matters, the cause of the teachings, are obtained from the Sangha; The first nine offenses are incurred immediately, the last four arise from three admonishments.

Two Undetermined Rules

Briefly, the offenses of the Sangha's teachings have been spoken of, having mentioned a few corresponding ones; I shall now explain the undetermined rules, the Teacher spoke of two rules.

苾芻鄔陀夷，　　與笈多親密； 　由斯事不定，　　廣制於僧伽。 　一苾芻一女，　　共坐于屏處； 　為淫事或無，　　名二不定法。 　靜謂無餘人，　　隱密事非一； 　墻柵夜簾障，　　榛叢為第五。 　行住及坐臥，　　苾芻依實言； 　如凈信者陳，　　準事應治過。 　若於行住等，　　若不依實言； 　應與求罪性，　　白等如前作。 　若得治罰法，　　不出家近圓； 　不共他經行，　　及與依止等。 　不應一席坐，　　至死行治罰； 　于罪不決斷，　　二不定名生。◎

◎第三部捨墮法

畜長衣不分別學處

苾芻十日外，　　畜衣不分別； 　泥薩祇塵土，　　坌污罪人身。 　衣已縫刺染，　　是名衣已成； 　所言畜持衣，　　謂攝為己有。 　支伐羅成已，　　未出羯恥那； 　如是等應知，　　此中為四句。 　毛麻與落麻，　　羯播死並絹； 　高詀婆及纻，　　是謂七種衣。 　何謂分別財，　　最小之量度； 　縱橫充一肘，　　罪成泥薩祇。 　應舍而不捨，　　于罪不說悔； 　復不為間隔，　　墮罪不能除。 　三中若作一，　　或二非清凈； 　三事俱作已，　　方名無過人。 　於此罪未說，　　或於缽袋等； 　於後若得者，　　皆同

【現代漢語翻譯】 現代漢語譯本 比丘鄔陀夷（Bhiksu Udayi），與笈多（Gupta）關係親密； 由於這件事不確定，所以廣泛地在僧伽（Samgha）中制定戒律。 一個比丘（Bhiksu）與一個女人，共同坐在隱蔽的地方； 不論是否發生淫事，這被稱為二不定法。 在安靜的地方沒有其他人，隱秘的事情不止一件； 墻壁、柵欄、夜晚的簾子遮擋，以及茂密的灌木叢是第五種情況。 行走、站立、坐著和躺臥，比丘（Bhiksu）都應依據事實說話； 如同清凈的信徒陳述一樣，根據事情的真相來處理過失。 如果在行走、站立等情況下，不依據事實說話； 應該給予求罪性，按照之前的程式進行。 如果得到懲罰的判決，就不能出家受具足戒（近圓）； 不能與他人一起經行，以及給予依止等。 不應該同坐一席，直到死亡都執行懲罰； 對於罪行沒有決斷，二不定法就產生了。 ◎第三部捨墮法 ◎ 畜長衣不分別學處 比丘（Bhiksu）超過十天，持有衣服而不進行分別； 就會被泥薩祇（Nissaggiya）塵土玷污，罪業加身。 衣服已經縫製、刺繡、染色，這被稱為衣服已經完成； 所說的持有衣服，是指攝取為自己所有。 支伐羅（Civara）完成之後，未出羯恥那（Kathina）； 像這樣等等應該知道，這裡有四句。 毛、麻與落麻，羯播死（Kappasa）以及絹； 高詀婆（Koseyya）以及苧麻，這就是所說的七種衣。 什麼是分別財，最小的量度； 縱橫充滿一肘，罪就構成泥薩祇（Nissaggiya）。 應該捨棄而不捨棄，對於罪行不說懺悔； 又不進行間隔，墮罪就不能消除。 三者中如果做了一個，或者兩個不清凈； 三件事都做了之後，才能被稱為沒有過失的人。 對於此罪沒有說，或者對於缽袋等； 在之後如果得到這些，都相同

【English Translation】 English version Bhiksu Udayi, intimate with Gupta; Because of this uncertain matter, rules are widely established in the Sangha (community of monks). A Bhiksu (monk) and a woman, sitting together in a secluded place; Whether or not sexual activity occurs, this is called the two uncertain rules. In a quiet place with no one else present, the secret matters are not just one; Walls, fences, night curtains blocking, and dense thickets are the fifth situation. Walking, standing, sitting, and lying down, the Bhiksu (monk) should speak according to the truth; Just as a pure believer states, the fault should be dealt with according to the truth of the matter. If in walking, standing, etc., one does not speak according to the truth; One should be given the nature of seeking offense, and the procedure should be done as before. If one receives a punishment judgment, one cannot be ordained (near perfection); One cannot walk with others, and give reliance, etc. One should not sit on the same seat, and the punishment is carried out until death; If there is no judgment on the offense, the two uncertain rules arise. ◎ The Third Section of Nissaggiya Pacittiya ◎ The training rule of keeping extra robes without disjoining. If a Bhiksu (monk) keeps a robe for more than ten days without disjoining it; He will be defiled by Nissaggiya dust, and sin will be upon his body. The robe has been sewn, embroidered, and dyed, this is called the robe has been completed; The so-called holding of the robe, refers to taking it as one's own. After the Civara (robe) is completed, before the Kathina (robe-cloth giving ceremony) has passed; Like this and so on should be known, here there are four sentences. Wool, hemp and fallen hemp, Kappasa (cotton) and silk; Koseyya (silk from cocoons) and ramie, this is what is called the seven kinds of robes. What is the disjoining property, the smallest measure; If it fills one cubit in length and width, the offense constitutes Nissaggiya. One should discard it but does not discard it, and does not confess the offense; And does not make an interval, the offense cannot be eliminated. If one of the three is done, or two are not pure; Only after all three things have been done, can one be called a person without fault. For this offense has not been said, or for the bowl bag, etc.; If one obtains these later, they are all the same

泥薩祇。 　由有財可舍，　　復為墮罪傷； 　墮落惡趣故，　　名波逸底迦。

離三衣宿學處

常共三衣俱，　　無緣不別宿； 　除眾為作法，　　異斯便得罪。 　一二眾多舍，　　村外坑塹繞； 　墻柵遍皆圍，　　有一多勢分。 　勢分謂敝園，　　及天廟處等； 　或差別或一，　　名別一勢分。 　一行相連故，　　應知名一舍； 　野人下賊等，　　如一類同村。 　二舍兩行別，　　如梵志野人； 　置立於多門，　　是謂眾多舍。 　此中勢分者，　　外周寬一尋； 　或雞飛墮處，　　齊其舂處等。 　宅鋪店樓場，　　及於外道屋； 　船樹車園所，　　是一多勢分。 　兄弟不分別，　　或復唯一人； 　由是一宅故，　　說為一勢分。 　如前說勢分，　　有多勢分生； 　由彼別別門，　　應知門有共。 　如是多宅處，　　庫等許同然； 　諸勢分應知，　　皆一異差別。 　外道若見別，　　一異勢分殊； 　此勢分不同，　　謂安皮服等。 　於樂人等宅，　　諸事悉同前； 　外安竿鼓等，　　及以破竹處。 　若樹枝相交，　　斯為一勢分； 　影及雨渧處，　　于外有一尋。 　人衣同勢分，　　於此著三衣； 　苾芻隨處眠，　　斯皆無有罪。 　于天祠

【現代漢語翻譯】 現代漢語譯本 泥薩祇（Nissaggiya，捨墮）： 因為有財物可以捨棄，又因為觸犯了墮罪而受到傷害；由於會墮落到惡趣，所以稱為波逸底迦（Payantika，單墮）。

離三衣宿學處 應當經常和三衣一起，沒有特殊原因不能夠和三衣分開放置過夜；除非大眾一起進行作法，否則違反這個規定就會犯戒。 一間或兩間，或者很多間房舍，在村外，周圍有坑塹環繞；用墻壁或柵欄全部圍起來，就形成了一個或多個『勢分』（sīmā，界限）。 『勢分』指的是破舊的園林，以及天神廟宇等地方；或者有區別，或者是一體的，都叫做一個『勢分』。 因為一行房屋互相連線，應當知道這是一個房舍；野蠻人或者盜賊等，就像同一型別的村莊一樣。 兩間房舍，兩行分開，就像婆羅門或者野蠻人居住的地方；設定了多個門，這叫做多個房舍。 這裡所說的『勢分』，外圍寬度有一尋（vyāma，約等於伸開雙臂的長度）；或者雞能夠飛到的地方，與舂米的地方相等。 住宅、店舖、樓房、場地，以及外道的房屋；船隻、樹木、車子、園林等場所，都是一個或多個『勢分』。 兄弟之間沒有分家，或者只有一個人；因為是一處住宅，所以說是一個『勢分』。 就像前面所說的『勢分』，有多個『勢分』產生；因為那些不同的門，應當知道門是共用的。 像這樣多處住宅的地方，倉庫等地方允許共同使用；各種『勢分』應當知道，都有一體、差異等區別。 如果外道看到有區別，一個或多個『勢分』不同；這些『勢分』不同，指的是安放皮革衣服等。 在樂人等的住宅，各種事情都和前面一樣；外面安放旗桿、鼓等，以及劈竹子的地方。 如果樹枝互相交錯，這就是一個『勢分』；樹影和雨水滴落的地方，在外面有一尋的範圍。 人和衣服在同一個『勢分』內，在這裡穿著三衣；比丘（bhikkhu，出家男子）無論在哪裡睡覺，都不會有罪。 在天神廟宇...

【English Translation】 English version Nissaggiya (requiring forfeiture): Because there are possessions to be forfeited, and also because one is harmed by offenses entailing forfeiture; because of falling into evil destinies, it is called Payantika (an offense entailing expiation).

Training Rule on Separating from the Three Robes One should always be with the three robes; without a reason, one should not sleep separately from the three robes; except when the Sangha (community) performs a formal act, otherwise violating this incurs an offense. One or two, or many dwellings, outside the village, surrounded by ditches; completely enclosed by walls or fences, forming one or more 'sīmā' (boundaries). 'Sīmā' refers to dilapidated gardens, as well as places like temples of deities; whether distinct or unified, they are called a 'sīmā'. Because a row of houses is interconnected, it should be known as one dwelling; barbarians or thieves, etc., are like villages of the same type. Two dwellings, two rows separated, like the residences of Brahmins or barbarians; with multiple entrances established, these are called multiple dwellings. Here, the 'sīmā' refers to an outer perimeter with a width of one vyāma (approximately the length of outstretched arms); or the area a chicken can fly to, equivalent to the place where rice is pounded. Residences, shops, buildings, fields, as well as houses of non-Buddhists; boats, trees, carts, gardens, etc., are one or more 'sīmā'. Brothers who have not divided their property, or only one person; because it is one residence, it is said to be one 'sīmā'. Like the 'sīmā' mentioned earlier, multiple 'sīmā' arise; because of those different entrances, it should be known that the entrances are shared. In places with multiple residences like this, warehouses, etc., are allowed to be used together; various 'sīmā' should be known to have distinctions of unity, difference, etc. If non-Buddhists see a distinction, one or more 'sīmā' are different; these different 'sīmā' refer to placing leather clothing, etc. In the residences of entertainers, etc., all matters are the same as before; outside, placing flagpoles, drums, etc., as well as places for splitting bamboo. If tree branches intertwine, this is one 'sīmā'; the area of shadows and raindrops, extending one vyāma outward. People and clothing are within the same 'sīmā', wearing the three robes here; bhikkhus (ordained monks) sleeping anywhere will not incur an offense. In temples of deities...

等處，　　大門同是一； 　離衣此處宿，　　不被罪中傷。 　道行時勢分，　　齊四十九尋； 　坐住臥離衣，　　無過一尋內。

月望衣學處

雖得支伐羅，　　于余有希望； 　得齊於一月，　　不分別無犯。 　八半至正半，　　一月是衣時； 　於後謂非時，　　于親等希望。 　深摩舍那處，　　若有死人衣； 　送殯往還衣，　　他棄糞掃服。 　糞掃蘭若處，　　棄路蟻蟲穿； 　及以破碎衣，　　復有五種別。 　火燒或水浸，　　並乳母棄衣； 　鼠嚙及牛嚼，　　應知又五種。 　因言衣已竟，　　隨事釋三衣； 　次第辯應知，　　廣陳其作相。 　新物及曾用，　　是謂二種衣； 　苾芻欲作時，　　此法今當說。 　若新僧伽胝，　　兩重應截作； 　尼師但亦爾，　　余衣並隨意。 　經四月服用，　　若作僧伽胝； 　此衣應四重，　　余衣兩重作。 　若更增重疊，　　欲摘令相離； 　摘離者得持，　　十日當分別。 　大衣條不等，　　九條等九階； 　后二十五條，　　此各別當說。 　三品兩長半，　　三品半三長； 　末後三品衣，　　曼荼羅四半。 　此中三品者，　　是大衣壇隔； 　此衣量應說，　　上衣三五肘。 　下者四肘半，　　二內名為中

【現代漢語翻譯】 現代漢語譯本 在這些地方，大門都是一樣的； 如果在這裡脫衣休息，就不會被罪業所傷害。 行走時，道的執行和氣勢各有不同，總共是四十九尋（古代長度單位）； 坐著、站著、躺著，脫掉衣服，都不要超過一尋（古代長度單位）的範圍。

月望衣學處

即使得到了支伐羅（civara，袈裟），對於其他的衣服還是有希望的； 如果一個月內得到足夠的衣服，不加以分別就不會犯戒。 從八月半到正月半，這一個月是做衣服的時間； 之後就被認為不是做衣服的時間，對於親屬等可以有所期待。 在偏僻的墓地，如果有死人的衣服； 送葬往返時穿的衣服，別人丟棄的糞掃衣（pamsukula）； 在糞掃蘭若（pamsukula arannaka，撿拾棄衣的場所），丟棄在路邊被螞蟻和蟲子穿過的衣服； 以及破損的衣服，還有五種不同的情況。 被火燒過或者被水浸泡過的，還有乳母丟棄的衣服； 被老鼠咬過或者被牛嚼過的，應該知道還有這五種情況。 因為說到衣服已經結束，所以根據情況解釋三衣（tricivara）； 應該依次分辨，詳細陳述製作的樣子。 新的和曾經用過的，這被稱為兩種衣服； 比丘（bhikkhu）想要製作時，現在應當說這種方法。 如果是新的僧伽胝（samghati，大衣），應該截成兩重； 尼師壇（nisidana，坐具）也應該這樣，其餘的衣服可以隨意。 經過四個月的服用，如果製作僧伽胝（samghati，大衣）； 這件衣服應該是四重，其餘的衣服做成兩重。 如果想要增加重疊的層數，想要摘下來使它們分離； 摘下來分離的可以持有，十天內應當分辨清楚。 大衣的條數不等，九條對應九階； 後面的二十五條，這些分別應當說明。 三品是兩長半，三品是半三長； 最後三品的衣服，曼荼羅（mandala）是四半。 這其中的三品，是大衣的壇隔； 這件衣服的尺寸應該說明，上衣是三十五肘（古代長度單位）。 下衣是四肘半（古代長度單位），兩個內側稱為中等。

【English Translation】 English version In these places, the main gates are all the same; If one rests here after removing one's robes, one will not be harmed by sins. When walking, the course of the path and the momentum are different, totaling forty-nine尋 (xun, ancient unit of length); Whether sitting, standing, or lying down, after removing one's robes, do not exceed the range of one 尋 (xun, ancient unit of length).

The Observance of Robes on the Full Moon

Even if one obtains a civara (袈裟, monastic robe), there is still hope for other robes; If one obtains enough robes within a month, not distinguishing them will not be a transgression. From the middle of the eighth month to the middle of the first month, this month is the time for making robes; After that, it is considered not the time for making robes, and one can have expectations for relatives, etc. In a remote charnel ground, if there are clothes of the dead; Clothes worn to and from funerals, pamsukula (糞掃衣, discarded robes) abandoned by others; In a pamsukula arannaka (糞掃蘭若, place for collecting discarded robes), clothes discarded by the roadside, pierced by ants and insects; And damaged clothes, there are also five different situations. Those burned by fire or soaked in water, and clothes discarded by wet nurses; Those gnawed by rats or chewed by cows, it should be known that there are these five situations as well. Because the discussion of robes has ended, the three robes (tricivara) are explained according to the circumstances; They should be distinguished in order, and the manner of making them should be described in detail. New and used ones, these are called two kinds of robes; When a bhikkhu (比丘, monk) wants to make them, this method should now be explained. If it is a new samghati (僧伽胝, outer robe), it should be cut into two layers; The nisidana (尼師壇, sitting cloth) should also be like this, and the remaining robes can be made as desired. After four months of use, if making a samghati (僧伽胝, outer robe); This robe should be four layers, and the remaining robes should be made into two layers. If one wants to increase the number of layers, wanting to detach them to separate them; Those that are detached can be held, and they should be distinguished clearly within ten days. The strips of the outer robe are unequal, nine strips correspond to nine grades; The following twenty-five strips, these should be explained separately. Three grades are two long halves, three grades are half three long; The robes of the last three grades, the mandala (曼荼羅) is four halves. The three grades in this, are the altar partitions of the outer robe; The size of this robe should be explained, the upper robe is thirty-five肘 (zhou, ancient unit of length). The lower robe is four and a half 肘 (zhou, ancient unit of length), the two inner sides are called medium.

； 　七條及五條，　　量數皆相似。 　又復說五條，　　橫四五豎二； 　貧人難得利，　　愍念故開聽。 　此據應量人，　　說斯等肘量； 　極長極短者，　　衣量可隨身。 　上中下三衣，　　葉量應須識； 　狹兩指寬四，　　二內者名中。 　減如斯肘量，　　守持不應法。 　凡是帶毛衣，　　不著入村內， 　亦不往眾內，　　食禮窣睹波； 　作施主物想，　　如是應分別。 　不截支伐羅，　　不著入村內； 　若違招惡作，　　有難事隨聽。 　惡罵無信人，　　好鬥難共住； 　被擯將行者，　　委寄不應為。 　若委寄苾芻，　　假令居海外； 　亦得作親友，　　應分別長衣。 　自國及他方，　　知委寄者死； 　于余苾芻處，　　應為委寄人。 　若分別衣時，　　不近委寄者； 　不對求寂等，　　亦非親委人。 　若人請持物，　　寄與彼苾芻； 　若知彼身亡，　　此衣當與眾。 　于諸衣緣邊，　　應可為墨點； 　令衣無雜亂，　　易識不勞心。 　苾芻若命過，　　可將其六物； 　應賞看病者，　　餘外任僧分。 　三衣當割截，　　尼師但亦然； 　十三資具衣，　　略舉其名目： 　三衣並坐具，　　泥婆珊二種， 　僧腳崎有兩，　　拭面身巾二， 　及

【現代漢語翻譯】 現代漢語譯本： 七條衣和五條衣，它們的尺寸和數量都相似。 又說到五條衣，橫向是四肘或五肘，豎向是兩肘；爲了憐憫貧窮的人難以獲得利益，所以才開許這種做法。 這是根據適合尺寸的人，來說明這些肘的尺寸；對於極長或極短的，衣服的尺寸可以隨身調整。 上衣、中衣和下衣這三種衣服，葉片的數量應該要知道；狹窄的是兩指寬，寬的是四指寬，介於兩者之間稱為中等。 如果減少到這樣的肘的尺寸，遵守持有是不如法的。 凡是帶有毛的衣服，不應該穿著進入村內，也不應該前往人群中，也不應該穿著去參加食物的供養儀式或窣堵波（stupa，佛塔）的儀式；應該作是施主之物的想法，像這樣應該分別。 沒有截斷的支伐羅（civara，袈裟），不應該穿著進入村內；如果違反了會招致惡作（dukkhata，一種罪過），有困難的事情可以聽許。 惡罵、不相信的人，喜歡爭鬥難以共同居住；被擯棄將要離開的人，委託寄放東西是不應該做的。 如果委託寄放給比丘（bhikkhu，出家男子），即使居住在海外；也可以作為親友，應該分別長衣。 在本國或他方，知道委託寄放的人死了；在其餘的比丘處，應該為委託寄放的人處理。 如果分別衣服的時候，不接近委託寄放的人；不對求寂（sramanera，沙彌）等人，也不是親近的委託人。 如果有人請求持有物品，寄給那個比丘；如果知道他已經去世，這件衣服應當歸於僧團。 在各種衣服的邊緣，應該可以做墨點；使衣服沒有雜亂，容易識別不費心。 比丘如果去世，可以將他的六種物品；應該賞給看護病人的人，其餘的歸僧團分配。 三衣應當割截，尼師但（nisidana，坐具）也應該這樣做；十三種資具衣，簡略地舉出它們的名目： 三衣和坐具，泥婆珊（nivasana，下裙）兩種，僧腳崎（samkakshika，覆肩衣）有兩種，拭面巾和拭身巾兩種，以及...

【English Translation】 English version: The seven-piece robe and the five-piece robe are similar in size and number. Furthermore, regarding the five-piece robe, it is four or five cubits wide horizontally and two cubits vertically; out of compassion for the poor who find it difficult to obtain benefits, this practice is permitted. This is according to the person of suitable size, to explain these cubit measurements; for those that are extremely long or extremely short, the size of the robe can be adjusted to fit the body. The upper robe, middle robe, and lower robe, the number of patches should be known; the narrow one is two finger-widths wide, the wide one is four finger-widths wide, and that in between is called medium. If it is reduced to such a cubit measurement, adhering to it is not in accordance with the Dharma. Any robe with fur should not be worn into the village, nor should it be worn to gatherings, nor should it be worn to food offering ceremonies or stupa (stupa, Buddhist monument) ceremonies; one should think of it as the donor's property, and should distinguish it in this way. A civara (civara, monastic robe) that has not been cut should not be worn into the village; if violated, it will lead to dukkata (dukkhata, a transgression), difficult matters can be permitted. Those who are abusive, unbelieving, and fond of fighting are difficult to live with; entrusting things to those who have been expelled and are about to leave should not be done. If entrusting to a bhikkhu (bhikkhu, ordained male monastic), even if residing overseas; they can also be treated as relatives and friends, and long robes should be distinguished. In one's own country or another, if the person who entrusted the item is known to have died; it should be handled by the remaining bhikkhus for the person who entrusted it. When distinguishing robes, do not approach the person who entrusted it; not to sramaneras (sramanera, novice monks) and others, nor to close trustees. If someone requests to hold an item, entrusting it to that bhikkhu; if it is known that he has passed away, this robe should belong to the Sangha (Sangha, monastic community). On the edges of various robes, ink dots should be made; so that the robes are not mixed up, easy to identify and not require much effort. If a bhikkhu passes away, his six items can be taken; it should be awarded to the person who cared for the sick, and the rest should be distributed to the Sangha. The three robes should be cut, and the nisidana (nisidana, sitting cloth) should also be done in this way; the thirteen requisites of robes, briefly list their names: The three robes and the sitting cloth, the two nivasana (nivasana, lower garment), the two samkakshika (samkakshika, shoulder covering), the two face towels and body towels, and...

以剃髮衣，　　並遮瘡疥服； 　十三藥資具，　　此並牒名持。 　自余諸長衣，　　各各應分別； 　隨所應而作，　　苾芻須者持。 　內無僧腳崎，　　不披于上服； 　愛護應受用，　　余物亦皆然。 　合染者應染，　　應縫者可縫； 　應持者可持，　　作法應分別。 　苾芻得新衣，　　應為三壞色； 　青赤石樹皮，　　冀除貪染意。 　紫礦紅藍鬱金香、　　硃砂大青及紅茜、 　黃丹蘇方八大色，　　苾芻不應將染衣。 　疊被高褶婆，　　毛緂並氈褥； 　及以輕薄物，　　此不截應持。 　除其有毛者，　　彼皆帖葉持； 　無令少欲人，　　縫刺勞辛苦。 　若五條覆身，　　得營眾作務； 　七條于凈處，　　作業許無遮。 　僧伽胝處眾，　　食及禮制底； 　併入城隍等，　　此處並應披。 　疊被高褶婆，　　褥及駝毛帔； 　諸重疊衣服，　　勿濾于蟲水。 　臥他氈席等，　　襯無用七條； 　可疊作四重，　　夜中應警睡。 　離衣宿余處，　　他衣不割截； 　假令非染服，　　權守亦開聽。 　無病著一衣，　　不許餐飲食： 　無衣亦不浴，　　有難在隨聽。 　詳心遣一人，　　借得緂帔等； 　均平應受用，　　非唯借得人。 　自己白色被，　　晝臥染遮外

【現代漢語翻譯】 現代漢語譯本 剃掉頭髮和穿上袈裟，以及遮蓋瘡疥的衣服；十三種醫藥資具，這些都要登記在冊並持有。 至於其他的長衣，應該各自區分清楚；根據需要製作，比丘（Bhiksu，佛教術語，指出家男子）需要時持有。 內衣沒有僧腳崎（僧人的襯裙），不要披在外面；愛護併合理使用，其他的物品也一樣。 應該染色的就染色，應該縫補的就縫補；應該持有的就持有，按照儀軌分別處理。 比丘（Bhiksu）得到新衣服，應該染成三種壞色（指青、黑、赤三種不純正的顏色）；用青色、紅色、石榴皮、樹皮等染料，希望去除貪戀染著的心意。 紫礦、紅藍、鬱金香、硃砂、大青以及紅茜、黃丹、蘇方這八種鮮艷的顏色，比丘（Bhiksu）不應該用來染色衣服。 疊被、高褶婆（一種厚重的衣服）、毛緂（毛織物）以及氈褥；以及輕薄的物品，這些不裁剪也應該持有。 除了有毛的，那些都要貼上葉子持有；不要讓少欲知足的人，因為縫補而勞累辛苦。 如果用五條衣覆蓋身體，可以從事大眾的勞作事務；七條衣在清凈的地方，作業時允許不遮蓋。 僧伽胝（Samghati，佛教術語，指大衣）在眾中、吃飯以及禮拜制底（Caitya，佛教術語，指佛塔）；以及進入城隍等地方，這些地方都應該披上。 疊被、高褶婆（一種厚重的衣服）、褥子以及駝毛帔（用駝毛製成的披肩）；各種厚重的衣服，不要在濾蟲水中洗滌。 睡在別人的氈席等上面，下面襯上無用的七條衣；可以疊成四重，夜裡應該警醒睡眠。 離開衣服住在其他地方，別人的衣服不要割截；即使不是染色的衣服，暫時保管也允許。 沒有疾病時穿著一件衣服，不允許吃喝飲食；沒有衣服也不允許洗浴，有困難時可以隨意。 仔細考慮後派一個人，借來毛緂（毛織物）披肩等；公平地應該受用，不只是借東西的人。 自己的白色被子，白天睡覺時要染色遮蓋外面。

【English Translation】 English version Shaving the head and wearing the kasaya (袈裟, monastic robe), and clothes to cover sores and scabies; thirteen kinds of medicinal supplies, all of which should be registered and kept. As for the other long robes, they should be distinguished from each other; made according to need, and held by the Bhiksu (比丘, Buddhist monk) when needed. The inner garment should not have a 'monk's foot skirt' (僧腳崎, a type of undergarment), and should not be worn on the outside; cherish and use it properly, and the same goes for other items. What should be dyed should be dyed, what should be sewn should be sewn; what should be held should be held, and handled separately according to the rules. When a Bhiksu (比丘) gets new clothes, they should be dyed in three impure colors (壞色, referring to blue, black, and red, which are not pure colors); use blue, red, pomegranate peel, bark, and other dyes, hoping to remove the mind of greed and attachment. Purple ore, indigo, turmeric, cinnabar, indigo, rubia cordifolia, yellow ochre, and sappanwood, these eight bright colors, Bhiksus (比丘) should not use to dye clothes. Folded quilts, thick cloaks (高褶婆, a type of heavy clothing), woolen blankets (毛緂) and felt mats; as well as light items, these should be kept without cutting. Except for those with hair, those should be held with leaves attached; do not let those with few desires be tired and suffer from sewing. If the five-strip robe is used to cover the body, one can engage in communal work; the seven-strip robe in a clean place, work is allowed without covering. The Samghati (僧伽胝, outer robe) should be worn in the assembly, when eating, and when worshiping the Caitya (制底, stupa); and when entering city walls and other places, it should be worn in these places. Folded quilts, thick cloaks (高褶婆), mats, and camel hair shawls (駝毛帔); various heavy clothes, do not wash them in water that filters insects. When sleeping on other people's felt mats, etc., place a useless seven-strip robe underneath; it can be folded into four layers, and one should be vigilant while sleeping at night. When staying elsewhere away from one's robes, do not cut other people's robes; even if they are not dyed robes, temporary safekeeping is allowed. When there is no illness, wearing one robe is not allowed for eating and drinking; bathing is also not allowed without clothes, and in times of difficulty, it is allowed as needed. After careful consideration, send someone to borrow woolen blankets (毛緂), shawls, etc.; they should be used fairly, not just by the person who borrowed them. One's own white quilt should be dyed to cover the outside when sleeping during the day.

； 　受用僧祇物，　　內外並須遮。 　披緂毛向外，　　遊行不應著； 　若怖于蚤虱，　　坐臥在隨開。 　阿利耶你緂，　　唯僧伽聽畜； 　由其出此國，　　即以國為名。 　僧伽有隨教，　　合用高褶婆； 　自余諸雜緂，　　別人皆得畜。 　為牢于下服，　　佛許繫腰絳； 　謂遍圓及方，　　三種絳應識。 　己臥具若新，　　他物隨好惡； 　當須以衣襯，　　不許赤身眠。 　苾芻有衣服，　　不應僱人浣； 　若自使好人，　　盆內徐徐濯。 　不惜打傷衣，　　復令染色脫； 　速破便廢事，　　為此大師遮。 　若有具尸羅，　　好受用衣服； 　令其施不斷，　　增長福恒流。 　寬才一肘半，　　長中有三肘； 　是三衣袋量，　　更增便不合。 　苾芻得他衣，　　舊打成光澤； 　水灑令虧色，　　方合出家儀。 　孫陀利得衣，　　好為難陀打； 　由斯大師制，　　恐生憍逸心。 　寬唯自張手，　　長可一肘半； 　應將赤土染，　　綴在僧伽胝。 　應可將斯物，　　帖在當肩頭； 　恐汗污大衣，　　敬心應受用。 　若近衣緣邊，　　微知將欲破； 　應以線縫刺，　　無令廢守持。 　死人身未虧，　　勿取其衣服； 　不合故傷損，　　將為糞掃衣。 　苾

【現代漢語翻譯】 現代漢語譯本： 受用僧祇物（屬於僧團的物品），內外都要禁止貪用。 披緂毛（一種毛織品）時，毛面應該向外，不應該直接貼身穿著； 如果害怕跳蚤虱子，可以坐在或睡在隨處打開的坐具上。 阿利耶你緂（一種貴重的毛織品），只有僧伽（僧團）允許擁有； 因為它產自那個國家，所以用那個國家的名字命名。 僧伽有隨教（按照教規）的規定，應該使用高褶婆（一種坐具）； 其餘各種雜緂，其他人都可以擁有。 爲了使下裙牢固，佛允許繫腰絳（腰帶）； 所謂遍圓及方，這三種腰絳應該認識。 自己的臥具如果是新的，別人的東西無論好壞； 都應該用衣服襯墊，不允許赤身睡覺。 比丘（出家男子）有了衣服，不應該僱人洗； 如果自己使喚好人，也要在盆裡慢慢地洗。 不要不愛惜地打傷衣服，又讓染上的顏色脫落； 快速破損就會耽誤事情，因此大師（佛陀）禁止這樣做。 如果有具尸羅（持戒者），好好地受用衣服； 使他們的佈施不斷，增長的福報像流水一樣長流。 寬度才一肘半，長度中有三肘； 這是三衣袋的尺寸，再增加就不合適了。 比丘得到別人的衣服，如果是新的就打磨成光澤； 灑上水使顏色變淡，才符合出家人的儀容。 孫陀利（人名）得到衣服，喜歡讓難陀（人名）打磨； 因此大師制定戒律，恐怕產生驕傲放逸的心。 寬度只能是自己張開的手掌，長度可以是一肘半； 應該用赤土染色，縫綴在僧伽胝（一種僧衣）上。 應該把這個東西，貼在肩膀上； 恐怕汗水弄髒大衣，應該以恭敬心受用。 如果靠近衣服邊緣的地方，稍微知道將要破損； 應該用線縫補，不要讓它廢棄不能使用。 死人的身體還沒有腐爛，不要拿取他的衣服； 不應該故意損傷，拿來做糞掃衣（用丟棄的布料縫製的衣服）。 比丘...

【English Translation】 English version: Do not use Sanghika property (belonging to the Sangha), internally or externally. When wearing a 'tanmao' (a kind of woolen fabric), the wool side should face outwards, and it should not be worn directly against the skin; If you are afraid of fleas and lice, you can sit or sleep on a sitting mat that is opened anywhere. 'Aliye tanmao' (a precious woolen fabric) is only allowed to be owned by the Sangha (monastic community); Because it is produced in that country, it is named after that country. The Sangha has regulations to follow, and should use 'gaozhepo' (a kind of sitting mat); Other miscellaneous 'tanmao' can be owned by others. In order to make the lower garment firm, the Buddha allowed the use of a waistband; The so-called 'bian yuan ji fang' (round, square, and all-around), these three kinds of waistbands should be recognized. If one's own bedding is new, others' belongings, whether good or bad; Should be lined with clothing, and it is not allowed to sleep naked. Bhikkhus (ordained men) who have clothes should not hire people to wash them; If you employ good people yourself, wash them slowly in a basin. Do not carelessly damage the clothes, and let the dyed colors fade; Rapid damage will delay things, so the Master (Buddha) forbids it. If there are those who uphold the precepts, make good use of the clothes; So that their almsgiving is continuous, and the increasing blessings flow like a long stream. The width is only one and a half cubits, and the length is three cubits; This is the size of the three-robe bag, and it is not appropriate to increase it further. If a Bhikkhu receives clothes from others, if they are new, polish them to a shine; Sprinkle water to fade the color, so that it conforms to the appearance of a renunciate. Sundari (a person's name) got clothes and liked to have Nanda (a person's name) polish them; Therefore, the Master made precepts, fearing that pride and complacency would arise. The width can only be one's own open palm, and the length can be one and a half cubits; It should be dyed with red earth and sewn on the 'Sanghati' (a kind of monastic robe). This thing should be attached to the shoulder; Fearing that sweat will stain the outer robe, it should be used with reverence. If near the edge of the clothing, slightly knowing that it is about to break; It should be sewn with thread, so that it is not abandoned and cannot be used. If the body of a dead person has not yet decayed, do not take his clothes; It should not be deliberately damaged, and it should be used as 'fensao yi' (robes made from discarded cloth). Bhikkhu...

芻取尸服，　　下至蟲蟻傷； 　七八日曝之，　　浣染宜應用。 　凡著屍衣人，　　不用僧臥具； 　乞時住門外，　　不得入他家。 　若其他命進，　　報言尸處人； 　必更請慇勤，　　入舍並隨坐。 　若制底畔睇，　　周圓離一尋； 　不食于魚肉，　　亦不為舍住。 　若是僧祇帔，　　不染帶𦶇持； 　逝多林施衣，　　由斯不聽染。 　若是僧伽物，　　不犯泥薩祇； 　別人衣有犯，　　舍時應準式。

使非親尼浣衣學處

為于衣上見，　　有不凈遺精； 　由斯故起貪，　　笈多因得子。 　苾芻使非親，　　苾芻尼浣服； 　若染及以打，　　捨墮罪傷身。 　若令尼浣等，　　隨一罪便傷； 　非親若有疑，　　此招于惡作。 　手掌若一打，　　染汁一揉衣； 　苾芻雖善心，　　亦虧于學處。

取非親尼衣學處

若非親族尼，　　苾芻取衣服； 　為無憐愍故，　　得時招捨墮。 　不與亦不取，　　換易便無過； 　買時依價直，　　或可任其情。 　苾芻尼有財，　　決意持相施； 　或聽微妙語，　　歡情奉法師； 　或時見近圓，　　持物來相助； 　被賊奪時施，　　為受皆無犯。

從非親居士婦乞衣學處

于非親俗人，　　或於俗人婦

【現代漢語翻譯】 現代漢語譯本 撿拾被丟棄的屍體裹布，甚至是被蟲蟻咬傷的； 經過七八天的曝曬，清洗染色后就可以適當地使用。 凡是穿過屍體裹布的人，不能使用僧人的臥具； 乞討時要站在門外，不得進入他人家中。 如果有人問起，就回答說是處理屍體的人； 如果對方一定要慇勤邀請，才可以進入屋內並隨之就坐。 如果是縫製坐具的邊緣，周圍要離開地面一尋（古代長度單位）； 不食用魚肉，也不爲了住所而做。 如果是僧祇帔（僧眾共有的披風），不染色，帶著未染色的部分； 逝多林（Jetavana）施捨的衣服，因此不允許染色。 如果是僧伽（Samgha，僧團）的物品，不觸犯泥薩祇（Nissaggiya，捨墮）； 別人的衣服如果觸犯了，捨棄時應該按照規定。

使非親尼浣衣學處

因為在衣服上發現，有不凈的遺精； 因此引起貪慾，笈多（Gupta）因此而得子。 比丘（Bhikkhu，男性出家人）使非親屬的比丘尼（Bhikkhuni，女性出家人）洗衣服； 如果染色以及捶打，會因捨墮罪而傷害自身。 如果讓比丘尼洗等等，隨便哪一項罪過都會傷害自身； 如果對非親屬的比丘尼有所懷疑，這會招致惡作（Dukkata，一種輕罪）。 手掌如果捶打一下，染汁如果揉搓一下衣服； 比丘即使是善意，也違背了學處（Sikkha，戒條）。

取非親尼衣學處

如果從非親屬的比丘尼那裡，比丘拿取衣服； 因為沒有憐憫之心，得到時會招致捨墮。 不給予也不拿取，換取就沒有過錯； 購買時按照價格，或者可以任憑對方的心意。 比丘尼如果有財產，決定拿來佈施； 或者聽了微妙的佛法，歡喜地供奉法師； 或者看到新近受具足戒的人，拿著物品來幫助； 被盜賊搶奪時施捨，爲了接受都沒有罪過。

從非親居士婦乞衣學處

對於非親屬的俗人，或者對於俗人的妻子

【English Translation】 English version Picking up discarded shrouds, even those damaged by insects and ants; After seven or eight days of sun exposure, washing and dyeing can make them suitable for use. Anyone who has worn a shroud should not use the bedding of monks; When begging, stand outside the door and do not enter other people's homes. If someone asks, answer that you are a person who handles corpses; If the other person insists on inviting you in, then you may enter the house and sit down. If sewing the edge of a seat, the perimeter should be one 'xun' (ancient unit of length) away from the ground; Do not eat fish or meat, nor do it for the sake of housing. If it is a Samghati (robe owned by the community), do not dye it, keep the undyed part; Clothes donated by Jetavana, therefore dyeing is not allowed. If it is an item of the Samgha (community), do not violate Nissaggiya (requiring forfeiture); If someone else's clothes are violated, they should be forfeited according to the rules.

Training Rule on Employing a Non-Relative Nun to Wash Clothes

Because on the clothes was found, impure seminal emission; Therefore, greed arose, and Gupta had a son because of it. A Bhikkhu (male monastic) employs a non-relative Bhikkhuni (female monastic) to wash clothes; If dyeing or beating, one will harm oneself with a Nissaggiya offense. If letting a Bhikkhuni wash, etc., any one offense will harm oneself; If there is doubt about a non-relative Bhikkhuni, this will incur a Dukkata (minor offense). If the palm strikes once, if the dye rubs the clothes once; Even if the Bhikkhu has good intentions, he also violates the training rule (Sikkha).

Training Rule on Taking Clothes from a Non-Relative Nun

If from a non-relative Bhikkhuni, a Bhikkhu takes clothes; Because there is no compassion, obtaining them will incur a Nissaggiya offense. Neither giving nor taking, exchanging is without fault; When buying, follow the price, or you can let the other person have their way. If a Bhikkhuni has property, she decides to give it as alms; Or after hearing subtle Dharma, joyfully offers it to the Dharma teacher; Or seeing someone newly ordained, she brings items to help; Giving when robbed by thieves, there is no offense for receiving.

Training Rule on Begging for Clothes from a Non-Relative Laywoman

Regarding a non-relative layperson, or regarding a layperson's wife

； 　苾芻衣現有，　　從乞遂招愆。 　乞下衣及線，　　便得勝上服； 　覓少得全衣，　　受取時無過。

過量乞衣學處

苾芻衣失奪，　　有人多施衣； 　但取上下衣，　　不應過量受。 　上衣肘十一，　　下長至七肘； 　此據俗人衣，　　名為上下服。 　大衣三五肘，　　兩重為上服； 　二五肘下衣，　　謂聖教上下。 　從彼乞衣時，　　若得盈長物； 　宜應還本主，　　更施受隨聽。

非親居士婦共辦衣學處

若俗人夫婦，　　欲為辦衣價； 　苾芻從彼覓，　　若得罪便傷。 　非親如上說，　　若得七種衣； 　衣體是堅牢，　　說名為凈物。 　從他乞衣直，　　或五乃至十； 　迦利沙波拏，　　色量如前說。 　若求此等衣，　　乞時招惡作； 　若得泥薩祇，　　得多便不犯。 　苾芻若無衣，　　容儀不端正； 　由斯世尊教，　　制遣著三衣。

非親居士婦各辦衣學處

衣事並如前，　　別與衣價異； 　當觀緣起處，　　有罪及無罪。

王臣送衣價學處

若是灌頂王，　　及婆羅門等； 　大臣並將帥，　　令持衣價來。 　見使送衣直，　　告言非所應； 　我受清凈衣，　　開悟于使者。 　應告執事者，　　謂是信心

【現代漢語翻譯】 現代漢語譯本： 如果比丘（Bhiksu，佛教出家男眾）已經有衣服，再通過乞討獲得，就會招致過失。 如果乞討下衣和縫衣線，就能得到比更好的衣服； 如果尋找少量而得到整件衣服，接受時就沒有過失。

過量乞衣學處

如果比丘的衣服被丟失或搶奪，有人大量佈施衣服； 但只能接受上下兩件衣服，不應該過量接受。 上衣的長度是十一肘，下衣的長度是七肘； 這是根據世俗人的衣服來說的，稱為上下服。 大衣的長度是三五肘，兩層布料的是上等衣服； 二五肘的下衣，指的是聖教中的上下衣。 從他人那裡乞討衣服時，如果得到多餘的物品； 應該歸還給原來的主人，再佈施，接受時才允許。

非親居士婦共辦衣學處

如果世俗的夫婦，想要為比丘準備衣服的費用； 比丘從他們那裡索取，如果得到就會犯戒。 非親眷的居士如上所說，如果得到七種衣服； 衣服的質地是堅固耐用的，這被稱為清凈的物品。 從他人那裡乞討買衣服的錢，或者五到十； 迦利沙波拏（Karshapana，古印度貨幣單位），顏色和數量如前所述。 如果尋求這些衣服，乞討時會招致惡作（Dukkata，輕罪）； 如果得到泥薩祇（Nissaggiya，捨墮），得到更多也不會犯戒。 比丘如果沒有衣服，容貌儀態就不端正； 因此世尊（釋迦牟尼佛）教導，制定了穿三衣的規定。

非親居士婦各辦衣學處

關於衣服的事情和前面一樣，只是分別給予衣服的費用有所不同； 應當觀察因緣生起之處，判斷是否有罪。

王臣送衣價學處

如果是灌頂王（Abhisheka Raja，舉行灌頂儀式的國王），以及婆羅門（Brahmana，印度教祭司）等； 大臣和將帥，讓他們拿著買衣服的錢來。 見到使者送來買衣服的錢，告訴他們這不是我應該接受的； 我接受清凈的衣服，開導覺悟使者。 應該告訴執事者，說這是有信心的人。

【English Translation】 English version: If a Bhiksu (Buddhist monk) already has robes, acquiring more through begging will lead to transgression. If one begs for an undergarment and sewing thread, one can obtain robes superior to what one has; If seeking a small amount results in obtaining a complete robe, there is no fault in accepting it.

Training Rule on Begging for Robes Excessively

If a Bhiksu's robes are lost or stolen, and someone generously offers robes; One should only accept the upper and lower garments, and should not accept excessively. The length of the upper robe is eleven cubits, and the length of the lower robe is seven cubits; This is according to the robes of laypeople, called upper and lower garments. The length of the great robe is three to five cubits, with two layers of cloth being the superior robe; The lower robe of two to five cubits refers to the upper and lower robes in the Holy Teaching. When begging for robes from others, if one obtains extra items; One should return them to the original owner, and then it is permissible to receive them after they are offered again.

Training Rule on Laywoman (not a relative) jointly providing robe

If a lay couple wants to provide the cost of robes for a Bhiksu; If the Bhiksu solicits from them, obtaining it will be a transgression. If a layperson who is not a relative, as mentioned above, obtains seven types of robes; If the fabric of the robe is strong and durable, it is called a pure item. Begging from others for money to buy robes, or five to ten; Karshapanas (ancient Indian currency unit), the color and quantity are as previously stated. If seeking these robes, begging for them will result in a Dukkata (wrongdoing); If one obtains a Nissaggiya (forfeiture), obtaining more will not be a transgression. If a Bhiksu has no robes, his appearance will not be proper; Therefore, the World Honored One (Sakyamuni Buddha) taught and established the rule of wearing three robes.

Training Rule on Laywomen (not relatives) each providing robe

The matter of robes is the same as before, except that the cost of the robes is given separately; One should observe the place where the conditions arise, to determine whether there is a fault or not.

Training Rule on King and Ministers Sending Robe Price

If it is an Abhisheka Raja (crowned king), and Brahmins (Hindu priests) etc.; Ministers and generals, have them bring the money for buying robes. Seeing the messenger bringing the money for buying robes, tell them that this is not what I should accept; I accept pure robes, enlightening the messenger. One should tell the attendant, saying that this is from a person of faith.

人； 　苾芻可求衣，　　乃至於六返。 　若更得余衣，　　受取成清凈； 　過分從求得，　　此招根本罪。 　若過於六返，　　彼自送衣來； 　語言我息心，　　當可還衣主。 　若彼極慇勤，　　禮敬歡授與； 　此物應受取，　　用時無有過。 　居處有四別，　　謂敞舍田店： 　敞謂瓦作等；　　舍即是居家； 　田是營田處，　　謂稻蔗穀麥； 　店謂貯貨物，　　是詰處應知。 　說有六詰門，　　待語徐為答； 　若作急速語，　　便招惡作愆。 　彼見苾芻至，　　告言仁善來； 　或云極善來，　　當於此處坐。 　或云人食飯，　　或時命啖餅； 　或飲非時漿，　　略言斯六種。 　施主使凈人，　　三是人清凈； 　隨有非人者，　　即招于惡作。 　苾芻寄衣去，　　與彼親愛人； 　使于所寄人，　　親友用無過。 　在路知彼死，　　即是死人物； 　多時無長過，　　物如余處辨。

用野蠶絲作敷具學處

若作新蠶褥，　　成時犯捨墮； 　有二種不同，　　囊成及捍作。 　作二皆犯罪，　　他與用無過； 　饒益施主故，　　令其福命增。

純黑羊毛作敷具學處

不用純黑毛，　　而作新臥具； 　求覓時難得，　　復妨于正修。

過分

【現代漢語翻譯】 現代漢語譯本： 人： 比丘（Bhiksu，佛教術語，指男性出家人）可以請求佈施衣服，最多可以請求六次。 如果得到多餘的衣服，接受並使其成為清凈之物； 如果過度地索求，這會招致根本罪。 如果超過六次請求，對方主動送來衣服； （比丘）應該說『我息止了貪心』，並且應該歸還衣服給施主。 如果對方非常慇勤，以禮敬之心歡喜地給予； 這件物品應該接受，使用時沒有過失。 居住的地方有四種區別，分別是敞舍、田、店： 敞舍指的是用瓦片等建造的房屋；舍指的是居家之所； 田指的是耕田的地方，比如種植稻、蔗、谷、麥的地方； 店指的是儲存貨物的地方，應該知道這是可以詰問之處。 （如果有人）說有六種詰問的情況，要等待對方說完再慢慢回答； 如果快速地回答，就會招致惡作罪（Dukkata，佛教術語，一種輕微的罪過）。 他們看見比丘到來，會說『仁者，歡迎您來』； 或者說『非常歡迎您來』，應該在這裡坐下。 或者說『有人在吃飯』，或者有時讓人吃餅； 或者飲用非時漿（指非正餐時間飲用的飲料），簡略地說就是這六種情況。 施主使用凈人（Kappiya-karaka，佛教術語，指幫助僧侶處理事務的居士），這三種情況是人清凈； 如果有非人（指鬼神等）的情況，就會招致惡作罪。 比丘寄放衣服離開，交給親愛的人； 讓被寄放的人，給親友使用沒有過失。 在路上知道對方已經去世，那就是死人的物品； 長時間沒有歸還，就沒有長久的過失，物品的處理如同其他地方一樣。

用野蠶絲作敷具學處

如果製作新的蠶絲褥子，完成時就犯捨墮罪（Nissaggiya Pacittiya，佛教術語，一種需要捨棄物品並懺悔的罪過）； 有兩種不同，一種是做成袋子，一種是做成鋪墊。 製作這兩種都會犯罪，別人給予使用沒有過失； 爲了饒益施主，讓他們增長福報和壽命。

純黑羊毛作敷具學處

不要用純黑色的羊毛，來製作新的臥具； 因為尋找純黑羊毛很難得到，而且會妨礙正常的修行。

過分

【English Translation】 English version: Person: A Bhiksu (Buddhist monk) may request for robes, up to six times. If he obtains extra robes, he should accept them and make them pure; If he excessively asks for them, this invites a fundamental offense. If after six requests, the other person voluntarily offers the robe; (The Bhiksu) should say, 'I have ceased my craving,' and should return the robe to the donor. If the other person is very diligent, respectfully and joyfully giving; This item should be accepted, and there is no fault in using it. There are four distinctions in dwelling places, namely open shelters, houses, fields, and shops: Open shelters refer to houses made of tiles, etc.; houses are residential homes; Fields refer to places for farming, such as places for growing rice, sugarcane, grains, and wheat; Shops refer to places for storing goods; it should be known that these are places where questions can be raised. (If someone) says there are six situations for questioning, wait for the other person to finish speaking before answering slowly; If you answer quickly, you will incur a Dukkata (a minor offense in Buddhism). When they see a Bhiksu arriving, they will say, 'Benevolent one, welcome!'; Or they will say, 'Very welcome!', you should sit here. Or they will say, 'Someone is eating rice,' or sometimes they offer cake; Or drink non-timely juice (drinks consumed outside of meal times), briefly speaking, these are the six situations. The donor uses a Kappiya-karaka (a layperson who assists monks with permissible tasks), these three situations are pure in terms of people; If there are non-humans (such as ghosts or spirits), it will incur a Dukkata offense. A Bhiksu leaves a robe for safekeeping, entrusting it to a beloved person; Allowing the person entrusted with the robe to let relatives and friends use it is without fault. If on the road, one learns that the person has passed away, then it is the property of the deceased; If it is not returned for a long time, there is no lasting fault, the handling of the item is the same as elsewhere.

Training Rule on Using Wild Silkworm Silk to Make a Sitting Cloth

If a new silkworm silk mattress is made, committing a Nissaggiya Pacittiya offense (an offense requiring forfeiture and confession) upon completion; There are two different types, one made into a bag, and one made into a mat. Making either of these is an offense, but using one given by another is without fault; In order to benefit the donor, so that they may increase their merit and lifespan.

Training Rule on Using Pure Black Wool to Make a Sitting Cloth

Do not use pure black wool to make new bedding; Because it is difficult to find pure black wool, and it hinders proper practice.

Excessive

用毛作敷具學處

且如用羊毛，　　四斤為臥褥； 　黑二餘各一，　　是應法無罪。 　黑謂性烏毛，　　齊項名為白； 　在頭腹及足，　　謂行處應知。 　白尨毛若欠，　　乃至於半兩； 　若造此褥訖，　　必為罪相知。 　黑易余難求，　　純黑亦聽作； 　若從他處得，　　受用當隨意。

六年敷具學處

若自作臥褥，　　強遣六年持； 　六內造時犯，　　除僧為秉法。 　若苾芻一年，　　更造第二褥； 　興功招惡作，　　成時得本罪。 　如是二三四，　　乃至五年終； 　若入於六年，　　縱造非遮限。

不帖坐具學處

若作新坐具，　　以佛一張手； 　帖在於新者，　　壞色令牢固。 　若於張手內，　　故心減片許； 　還遭本罪杖，　　楚痛此人身。 　舊者極爛壞，　　久故無所堪： 　或唯但有新，　　不帖時非犯。

擔羊毛學處

不自將羊毛，　　行過三驛外； 　少許為帽等，　　密持非是愆。 　半村擎惡作，　　及半俱盧舍； 　俱盧舍若過，　　越村便得墮。

使非親尼擘羊毛學處

非親苾芻尼，　　苾芻令浣等； 　持毛彼若洗，　　斯便損式叉。 　若別令洗等，　　或復總皆為； 　得罪隨所應，　　不為但惡

【現代漢語翻譯】 現代漢語譯本 用毛作敷具學處

例如使用羊毛，四斤可以做成臥褥；黑色羊毛二斤，其餘顏色各一斤，這樣符合規定，沒有罪過。 黑色羊毛指的是天然烏黑的羊毛，齊項的叫做白色羊毛；在羊的頭部、腹部和足部的毛，被稱為行處毛，應該知道。 如果白色或雜色羊毛不夠，哪怕只差半兩；如果已經做成了臥褥，就會被認為是有罪的。 黑色羊毛容易得到，其他顏色的羊毛難以求取，純黑色的羊毛也可以用來製作；如果從其他地方得到羊毛，使用時可以隨意。

六年敷具學處

如果自己製作臥褥，強制使用六年；在六年之內製造時會犯戒，除非是爲了僧團秉持佛法。 如果比丘一年後，又製造第二個臥褥；開始製作時會招致惡作罪（Dukkata），完成時會得到根本罪（原罪）。 像這樣二年、三年、四年，乃至五年結束；如果進入第六年，即使製造也不受限制。

不帖坐具學處

如果製作新的坐具，用佛陀的一張手掌大小的布；貼在新坐具上，用壞色使其牢固。 如果在（佛陀）一張手掌的範圍內，故意減少一點點；還會遭到根本罪的懲罰，楚痛加於此人身上。 舊的坐具極其破爛，很久了沒有用處：或者只有新的坐具，不貼布的時候不算犯戒。

擔羊毛學處

不親自攜帶羊毛，行走超過三個驛站之外；少量羊毛如帽子等，秘密攜帶不算違規。 走半個村莊會犯惡作罪，以及半個俱盧舍（Krosa，古代印度長度單位）；如果超過俱盧舍，越過村莊就會犯墮罪（Nissaggiya Pacittiya）。

使非親尼擘羊毛學處

非親屬的比丘尼（Bhikkhuni），比丘讓她洗羊毛等；拿著羊毛讓她洗，這就會損害戒律（Sikkha）。 如果分別讓她洗等，或者全部都讓她做；得到的罪過根據情況而定，不讓她做只會得到惡作罪。

【English Translation】 English version Rules on Using Woolen Coverings

For example, when using wool, four catties (a unit of weight) can be used to make a bedding; two catties of black wool and one catty each of other colors, this is in accordance with the rules and there is no offense. Black wool refers to naturally black wool, and wool that is level with the neck is called white wool; the wool on the head, abdomen, and feet of the sheep is called 'walking place' wool, which should be known. If the white or mixed-color wool is not enough, even if it is only half a tael (a unit of weight) short; if the bedding has already been made, it will be considered an offense. Black wool is easy to obtain, while other colors of wool are difficult to find, pure black wool can also be used to make it; if wool is obtained from other places, it can be used at will.

Rules on Bedding for Six Years

If one makes one's own bedding, it must be used for six years; making it within six years is an offense, unless it is for the Sangha (monastic community) upholding the Dharma (teachings). If a Bhikkhu (monk) makes a second bedding after one year; starting to make it will incur a Dukkata (wrongdoing) offense, and completing it will incur a fundamental offense (original sin). Like this, two years, three years, four years, up to the end of five years; if it enters the sixth year, even if it is made, it is not restricted.

Rules on Not Patching Sitting Cloths

If making a new sitting cloth, use a piece of cloth the size of the Buddha's hand span; attach it to the new sitting cloth, using a dull color to make it strong. If within the area of (the Buddha's) hand span, deliberately reducing it even a little bit; one will still be punished with a fundamental offense, causing pain to this person's body. If the old sitting cloth is extremely tattered, and has been useless for a long time: or if there is only a new sitting cloth, not patching it is not an offense.

Rules on Carrying Wool

Do not personally carry wool, traveling beyond three relay stations; a small amount of wool such as for a hat, etc., secretly carrying it is not a transgression. Walking half a village incurs a Dukkata offense, as well as half a Krosa (an ancient Indian unit of length); if it exceeds a Krosa, crossing the village will incur a Nissaggiya Pacittiya (forfeiture and expiation) offense.

Rules on Having a Non-Relative Nun Carding Wool

A Bhikkhu (monk) asks a non-relative Bhikkhuni (nun) to wash wool, etc.; holding the wool and having her wash it, this will harm the precepts (Sikkha). If separately asking her to wash, etc., or having her do everything; the offense received depends on the situation, not having her do it will only incur a Dukkata offense.

作。

捉畜錢寶學處

佛遮苾芻輩，　　執捉金銀等； 　若三衣道糧，　　病藥當持去。 　苾芻應少欲，　　少作少營求； 　存心樂涅槃，　　知量知時受。

出息求利學處

為利作興生，　　財谷等出納； 　覓利金剛杵，　　便傷貪者身。 　遠求及期限，　　出利並納質； 　成與不成等，　　興生有四殊。 　或往他處求，　　莊束船車等； 　及覓同行伴，　　斯名作遠求。 　七倍等獲利，　　方始與他財； 　書券證保人，　　斯名作期限。 　本欲求生利，　　兩倍等利增； 　書券計時徴，　　斯名曰生利。 　末尼珊瑚等，　　真珠物貯收； 　明契作要期，　　斯名為納質。 　此中利未生，　　已招于惡作； 　如其生利得，　　便招于捨墮。 　成者謂已作，　　打為莊嚴具； 　不成即金等，　　此並如前說。 　為三寶所須，　　方便欲求利； 　應差知事者，　　俗法勿相違。 　王及諸官屬，　　施主勿交關； 　與時追索難，　　或可全不獲。 　納質善觀望，　　籌量可與物； 　善人堪委付，　　無質與非傷。

賣買學處

無別交易人，　　苾芻須自買； 　善觀當出語，　　決價但三酬。 　若當有賣買，　　元不許求利； 　若

【現代漢語翻譯】 現代漢語譯本 捉畜錢寶學處 佛陀禁止比丘們，執取金銀等財物； 如果爲了三衣（袈裟）、路上的食物、醫藥等必需品，可以持有。 比丘應當少欲知足，減少行為和營求； 心中嚮往涅槃（Nirvana），知道適量和時間地接受供養。

出息求利學處 爲了利益而從事生息活動，比如財物穀物的出納； 追求利益就像金剛杵（Vajra），會傷害貪婪者的身心。 遠途求利和設定期限，放出利息和接受抵押； 成功與不成功等情況，生息活動有四種不同。 或者前往其他地方求利，置辦船隻車輛等； 以及尋找同行的夥伴，這叫做遠途求利。 獲得七倍等的利潤，才將財物借給他人； 書寫契約，尋找保證人，這叫做設定期限。 原本想要獲取利息，獲得兩倍等的利潤增長； 書寫契約，按時徵收，這叫做生利息。 末尼（Mani，寶珠）、珊瑚等，以及珍珠等物品儲存起來； 明確簽訂契約，約定日期，這叫做接受抵押。 這裡面，利息尚未產生，就已經招致惡作（Dukkata，一種輕罪）； 如果產生了利息，就招致捨墮（Nissaggiya Pacittiya，一種重罪）。 成功是指已經制作，打造成莊嚴的器具； 不成功是指金等原材料，這些都如前面所說。 爲了三寶（Triratna，佛、法、僧）的需要，方便地想要獲取利益； 應該委派知事者處理，不要違背世俗的法律。 不要與國王以及各級官員，施主等有瓜葛； 到時追討困難，或者可能完全無法獲得。 接受抵押時要仔細觀察，衡量可以接受的物品； 尋找善良的人來委託，沒有抵押就給予會受到傷害。

賣買學處 沒有其他的交易人，比丘需要自己購買； 仔細觀察，恰當出價，確定價格不超過三次。 如果進行買賣，原本不允許追求利潤； 如果...

【English Translation】 English version Rules on Handling Animals and Money Buddha forbade the Bhikkhus (monks), from holding gold, silver, and other valuables; If it is for the necessities such as the three robes (Tricivara), food for the journey, and medicine, it can be held. A Bhikkhu should be content with little, reduce actions and pursuits; Aspire to Nirvana (Nirvana) in the heart, and know the proper amount and time to receive offerings.

Rules on Seeking Profit through Lending Engaging in activities to generate profit, such as lending money and managing grains; Seeking profit is like a Vajra (Vajra), which can harm the body and mind of the greedy. Seeking profit from afar and setting deadlines, lending with interest and accepting collateral; Success and failure, etc., there are four different aspects to generating profit. Or going to other places to seek profit, preparing boats and vehicles, etc.; And finding companions to travel with, this is called seeking profit from afar. Only lending money to others when obtaining seven times the profit, etc.; Writing contracts and finding guarantors, this is called setting deadlines. Originally wanting to obtain interest, gaining a profit increase of two times, etc.; Writing contracts and collecting on time, this is called generating interest. Storing items such as Mani (Mani, jewels), coral, and pearls; Clearly signing contracts and agreeing on dates, this is called accepting collateral. Here, before the interest is generated, one has already incurred a Dukkata (Dukkata, a minor offense); If interest is generated, one incurs a Nissaggiya Pacittiya (Nissaggiya Pacittiya, a major offense). Success refers to having already made, crafted into decorative items; Failure refers to raw materials such as gold, these are all as previously stated. For the needs of the Triratna (Triratna, Buddha, Dharma, Sangha), conveniently wanting to obtain profit; One should appoint a knowledgeable person to handle matters, and not violate secular laws. Do not have involvement with the king and officials at all levels, and donors; It will be difficult to recover at that time, or it may not be possible to obtain at all. When accepting collateral, observe carefully, and measure the items that can be accepted; Find good people to entrust, giving without collateral will be harmed.

Rules on Selling and Buying Without other trading people, Bhikkhus need to buy themselves; Observe carefully, offer appropriate prices, and determine the price in no more than three attempts. If conducting buying and selling, originally it is not allowed to pursue profit;

別有所須，　　賣買時無過。 　若為三寶事，　　要須有賣買； 　知事人應作，　　勿與俗相違。 　若人為設供，　　就寺為市易； 　當須差降與，　　令彼信心增。 　油麻谷豆等，　　于內有蟲出； 　安在陰涼處，　　任彼自隨緣。 　雖安在陰處，　　生蟲尚自存； 　置室瓨等中，　　密閉無令損。

畜長缽學處

畜缽有二種，　　謂鐵及與瓦； 　若持過十日，　　必為罪相中。 　若應量及減，　　有餘應貯畜； 　為濟近圓人，　　不分別無咎。

乞缽學處

得作五種綴，　　不合乞余缽； 　意遮求妙好，　　若買則非愆。 　苾芻綴缽璺，　　不應用融物； 　黑糖錫紫礦，　　泥蠟並皆遮。 　綴缽有五種，　　謂銜鍱釘鍱； 　鐵釘並鐵末，　　及為魚齒縫。 　依法而轉換，　　若得便無罪； 　異此乞惡作，　　得時泥薩祇。 　所得之長缽，　　舍在於僧伽； 　轉取最後者，　　應如法持用。 　指鉤不觸食，　　受二升米飯， 　並容於菜茹，　　此名為大缽； 　受一升米飯，　　並𦵔菜名小； 　此兩內名中，　　是名三種缽。 　若缽有璺穴，　　補綴可存情； 　作具須者持，　　置於僧庫內。 　要有缽方行，　　不蒙眾秉法； 　除為

【現代漢語翻譯】 現代漢語譯本 如果另有需要，買賣時不要有過失。 如果是爲了三寶（佛、法、僧）的事，就必須進行買賣； 知事人（寺院的管理者）應該去做，不要與世俗相違背。 如果有人爲了設供，就在寺院裡進行交易； 應當適當降低價格，使他們的信心增長。 油麻、谷豆等，裡面有蟲子出來； 安放在陰涼的地方，任憑它們隨緣生存。 即使安放在陰涼處，生蟲仍然存在； 放置在室內瓦罐等容器中，嚴密封閉不要讓它們受到損害。

畜長缽學處

擁有的缽有兩種，即鐵缽和瓦缽； 如果持有超過十天，必定會犯戒。 如果缽的大小合適或偏小，剩餘的食物應該儲存起來； 爲了救濟新受戒的比丘，不加分別就沒有罪過。

乞缽學處

可以做五種補綴，不應該乞求其他的缽； 如果是有意遮掩而追求精妙美好的缽，如果是購買的就沒有過失。 比丘修補有裂縫的缽，不應該用熔化的東西； 黑糖、錫、紫礦、泥蠟都禁止使用。 補綴缽有五種方法，即用金屬片包邊、用釘子釘、 鐵釘和鐵末，以及用魚齒縫合。 依法進行轉換，如果得到允許就沒有罪過； 如果不是這樣乞求，就會犯惡作罪，得到缽時會犯泥薩祇波逸提罪。 得到的大缽，捨棄在僧伽（僧團）中； 然後取最後剩下的缽，應該如法地持有使用。 用手指鉤取食物是不允許的，接受兩升米飯， 並且可以容納蔬菜，這叫做大缽； 接受一升米飯，並且加上蔬菜叫做小缽； 介於這兩者之間的叫做中缽，這就是三種缽。 如果缽有裂縫或孔洞，修補后可以繼續使用； 製作工具需要的人持有，放置在僧庫內。 一定要有缽才能出行，不蒙受大眾秉持佛法； 除非是

【English Translation】 English version If there are other needs, do not make mistakes during transactions. If it is for the sake of the Three Jewels (Buddha, Dharma, Sangha), then buying and selling must take place; The person in charge (of the monastery) should do it, and do not go against worldly customs. If someone is making offerings, then trade in the monastery; You should appropriately lower the price to increase their faith. Sesame, grains, beans, etc., have insects coming out of them; Place them in a cool, shady place, and let them live according to their own conditions. Even if placed in a shady place, insects still exist; Place them in indoor pottery jars and other containers, tightly sealed so they are not damaged.

Rules Concerning Keeping a Bowl for a Long Time

There are two kinds of bowls to possess, namely iron and clay; If you hold it for more than ten days, you will certainly be in a state of offense. If the bowl is of appropriate size or smaller, the remaining food should be stored; To help newly ordained monks, there is no fault in not discriminating.

Rules Concerning Begging with a Bowl

One may make five kinds of repairs, and should not beg for other bowls; If one intentionally conceals and seeks exquisite and beautiful bowls, if purchased, there is no fault. If a Bhikshu (monk) repairs a cracked bowl, he should not use melted materials; Brown sugar, tin, purple ore, and beeswax are all prohibited. There are five ways to repair a bowl, namely using metal bands, using nails, Iron nails and iron powder, and sewing with fish teeth. If you transfer it according to the Dharma, there is no offense if you are allowed; If you beg in this way, you will commit a Dukkaṭa (wrongdoing) offense, and when you get the bowl, you will commit a Nissaggiya Pacittiya offense. The large bowl obtained should be discarded in the Sangha (monastic community); Then take the last remaining bowl, and you should hold and use it according to the Dharma. It is not allowed to use your fingers to hook food, accept two 'sheng' (升, unit of volume) of rice, And it can hold vegetables, this is called a large bowl; Accept one 'sheng' of rice, and add vegetables, this is called a small bowl; What is between these two is called a medium bowl, these are the three kinds of bowls. If the bowl has cracks or holes, it can be repaired and used; Those who need the tools to make it hold them and place them in the Sangha storehouse. You must have a bowl to travel, and do not receive the Dharma from the public; Unless it is

賊恐怖，　　又復擬還來。

自乞縷使非親織學處

若非親織師，　　無價織衣犯； 　酬價並親族，　　遣織時非過。

居士婦使非親織學處

俗人令織匠，　　為苾芻織衣； 　不應至彼邊，　　諂心申愛語， 　令長刷削打，　　將食誘織師； 　彼人如為作，　　得便招捨墮。 　長者謂廣大，　　刷者令軟滑； 　削謂除縷結，　　打謂打令堅。 　乞餅與織師，　　五正等飲食； 　與其食糧者，　　米豆等應知。

奪衣學處

苾芻與他衣，　　瞋不應還奪； 　哀憐者無過，　　意欲益前人。 　動身是身業，　　言陳成語愆； 　於斯兩業中，　　隨一便招罪。 　乃至於衣角，　　未離身已來； 　得惡作應知，　　離身便犯舍。

急施衣學處

但是夏中利，　　坐夏者應分； 　此不通餘人，　　預分招惡作。 　夏無掌衣者，　　不合受他衣； 　若有難施衣，　　金等咸應受。 　急施有五種，　　謂病為病人； 　欲死或為亡，　　將行故行施。 　隨意十日在，　　此時當受物； 　若過於衣時，　　斯便不合畜。 　若施主告言，　　我當自手施； 　受取應為舉，　　合衆罪皆無。 　若得隨意利，　　悉屬坐夏人； 　亦通無夏者，　

【現代漢語翻譯】 現代漢語譯本： 『賊恐怖，又復擬還來。』——強盜令人恐懼，又打算再來搶劫。

『自乞縷使非親織學處』——關於自己請求提供線，讓非親屬織布的學習之處。

『若非親織師，無價織衣犯；酬價並親族，遣織時非過。』——如果不是親屬織布的工匠，接受了無價的布料來織衣服，就犯戒；如果支付了報酬，或者讓親屬去織，那麼在適當的時候這樣做就沒有過失。

『居士婦使非親織學處』——關於居士的妻子讓非親屬織布的學習之處。

『俗人令織匠，為苾芻織衣；不應至彼邊，諂心申愛語，令長刷削打，將食誘織師；彼人如為作，得便招捨墮。』——如果在家俗人讓織工為比丘（bhiksu）[佛教出家男眾]織衣服，比丘不應該到織工那裡，用諂媚的心說奉承話，指示他們把布料拉長、刷平、削薄、捶打，或者用食物引誘織工；如果比丘這樣做了，一旦衣服完成，就觸犯了捨墮罪。

『長者謂廣大，刷者令軟滑；削謂除縷結，打謂打令堅。』——『長』指的是把布料拉長，『刷』指的是讓布料柔軟光滑，『削』指的是去除線頭的結，『打』指的是捶打使布料堅實。

『乞餅與織師，五正等飲食；與其食糧者，米豆等應知。』——乞討來的餅乾給織工，或者提供『五正』等食物；提供食物和糧食，比如米和豆等，都應該知道。

『奪衣學處』——關於奪取衣服的學習之處。

『苾芻與他衣，瞋不應還奪；哀憐者無過，意欲益前人。』——比丘（bhiksu）[佛教出家男眾]把衣服給了別人，生氣時不應該要回來；如果是出於憐憫，或者想要幫助對方，這樣做就沒有過失。

『動身是身業，言陳成語愆；於斯兩業中，隨一便招罪。』——身體的動作是身業，言語的陳述構成語業；在這兩種行為中，任何一種都會招致罪過。

『乃至於衣角，未離身已來；得惡作應知，離身便犯舍。』——即使只是衣服的邊角，在沒有離開身體之前，應該知道會得到惡作罪，一旦離開身體，就觸犯了捨墮罪。

『急施衣學處』——關於緊急施捨衣服的學習之處。

『但是夏中利，坐夏者應分；此不通餘人，預分招惡作。』——只有在夏季安居期間獲得的利益，才應該由參加安居的人分享；這不適用于其他人，提前分配會招致惡作罪。

『夏無掌衣者，不合受他衣；若有難施衣，金等咸應受。』——如果夏季安居期間沒有掌管衣服的人，就不應該接受別人的衣服；如果有難以施捨的衣服，金錢等都應該接受。

『急施有五種，謂病為病人；欲死或為亡，將行故行施。』——緊急施捨有五種情況，即為病人施捨，為將死之人施捨，為已故之人施捨，為即將遠行之人施捨。

『隨意十日在，此時當受物；若過於衣時，斯便不合畜。』——在隨意十日內，此時應當接受物品；如果超過了接受衣服的時間，就不應該再儲存。

『若施主告言，我當自手施；受取應為舉，合衆罪皆無。』——如果施主說，『我將親自施捨』；接受者應該舉起（表示接受），這樣就不會有任何罪過。

『若得隨意利，悉屬坐夏人；亦通無夏者，』——如果獲得了隨意利養，全部屬於參加夏季安居的人；也包括沒有參加安居的人。

【English Translation】 English version: 'Thief is terrifying, and intends to come again.' - The robber is terrifying and plans to come back to rob again.

'Learning place for requesting thread to be woven by non-relatives' - Concerning the learning place for requesting thread to be provided and woven by non-relatives.

'If not a relative weaver, accepting priceless woven cloth is an offense; paying the price and having relatives weave is not a fault.' - If the weaver is not a relative, accepting priceless cloth to weave clothes is an offense; if payment is made, or relatives are asked to weave, then doing so at the appropriate time is not a fault.

'Learning place for a layman's wife to have non-relatives weave' - Concerning the learning place for a layman's wife to have non-relatives weave cloth.

'If a layperson orders a weaver to weave clothes for a bhiksu [Buddhist monk]; the bhiksu should not go to the weaver, speaking flattering words with a flattering heart, instructing them to stretch, brush, shave, or beat the cloth, or enticing the weaver with food; if the bhiksu does so, once the clothes are finished, it constitutes a Nissaggiya Pacittiya offense.'

'Stretching means to enlarge, brushing means to make it soft and smooth; shaving means to remove thread knots, beating means to beat it to make it firm.' - 'Stretching' refers to stretching the cloth, 'brushing' refers to making the cloth soft and smooth, 'shaving' refers to removing the knots of thread, and 'beating' refers to beating to make the cloth firm.

'Begging for cakes to give to the weaver, or providing 'five correct' and other food; providing food and provisions, such as rice and beans, should be known.'

'Learning place for taking back clothes' - Concerning the learning place for taking back clothes.

'If a bhiksu [Buddhist monk] gives clothes to another, he should not take them back in anger; if it is out of compassion, or wanting to benefit the other person, there is no fault.'

'Moving the body is bodily action, verbal statements constitute verbal transgression; in these two actions, either one will incur a sin.'

'Even if it is just the corner of the garment, before it leaves the body; one should know that one will get a Dukkaṭa offense, and once it leaves the body, it constitutes a Nissaggiya offense.'

'Learning place for urgent giving of clothes' - Concerning the learning place for urgent giving of clothes.

'Only the benefits obtained during the summer retreat should be shared by those who participate in the retreat; this does not apply to others, and premature distribution will incur a Dukkaṭa offense.'

'If there is no one in charge of clothes during the summer retreat, one should not accept clothes from others; if there are clothes that are difficult to give away, money, etc., should be accepted.'

'There are five kinds of urgent giving, namely giving for the sick, giving for the dying, giving for the deceased, and giving for those who are about to travel far.'

'Within the ten days of choice, one should accept things at this time; if it exceeds the time for accepting clothes, then it should not be stored.'

'If the donor says, 'I will give it myself'; the receiver should raise it (to indicate acceptance), so that there will be no sin.'

'If one obtains optional benefits, all belong to those who participate in the summer retreat; it also includes those who do not participate in the retreat,'

同爲隨意事。

蘭若離衣學處

阿蘭若有怖，　　于自三衣中； 　俗舍寄一衣，　　為防其難故。 　於斯離衣宿，　　六夜許無愆； 　第七明相生，　　須還蘭若處。 　非前夏安居，　　是名為后夏； 　此中若有賊，　　謂是難應知。 　言有疑畏處，　　謂師子虎等； 　有怖謂䖟等，　　惱亂多眾毒。

雨浴衣學處

春餘一月在，　　四半至五半； 　若其須雨衣，　　此時宜可乞。 　去前安居日，　　尚有一月在； 　此月應守持，　　入夏隨情用。 　可於兩月半，　　苾芻用雨衣； 　早求過後持，　　此便招捨墮。 　若於隨意日，　　施得好衣財； 　秉白二羯磨，　　對眾前當受。 　眾僧既共許，　　慇勤各用心； 　一日作使成，　　物體須牢固。 　如法作衣已，　　花香好嚴飾； 　置在於眾中，　　張須知法者。 　由張羯恥那，　　苾芻獲饒益； 　謂於十日內，　　不須分別持。 　雖無僧伽胝，　　人間任情去； 　別眾食展轉，　　斯皆無過愆。 　雖不告苾芻，　　得入于村內； 　廣文具有十，　　此略言其五。 　謂從八月半，　　乃至正月半； 　齊斯五月內，　　名羯恥那時。 　行下意及了，　　行遍住兼出； 　不滿夏及破，

【現代漢語翻譯】 現代漢語譯本 同樣是關於隨意（pravāraṇā）的事情。

蘭若離衣學處

如果阿蘭若（āraṇya，寂靜處）有恐怖，對於自己的三衣（tricīvara，僧伽梨、郁多羅僧、安陀會）要小心； 可以將一件衣服寄放在俗舍，爲了防止發生意外情況。 在這種情況下，離開衣服過夜，允許最多六個晚上沒有過失； 到了第七天早晨，必須回到阿蘭若處。 如果不是前一次的夏安居（varṣa-upanayana），而是后一次的夏安居； 在這種情況下，如果有盜賊，這被認為是難以預料的困難。 所說的有疑慮和畏懼的地方，指的是獅子、老虎等； 有恐怖指的是蚊蟲等，它們會惱亂大眾，帶來很多毒害。

雨浴衣學處

春天還剩一個月的時候，從四月半到五月半； 如果需要雨浴衣（varṣā-snāna-cīvara），這個時候可以乞求。 距離前一次安居的日子，還有一個整月的時間； 這個月應該守護和保持，進入夏季後可以隨意使用。 大約在兩個半月的時間裡，比丘（bhikṣu）可以使用雨浴衣； 如果過早乞求，過後才持有，這就會招致捨墮（naiḥsargika-pāyantika）。 如果在隨意日（pravāraṇā-divasa），有人佈施得到好的衣服財物； 應該舉行白二羯磨（jñapti-dvitiya-karma），在僧眾面前接受。 僧眾既然共同允許，大家就應該慇勤用心； 用一天的時間製作完成，物體必須牢固。 如法制作好衣服后，用鮮花和香料好好裝飾； 放置在僧眾之中，安排一位知法者。 由於安排了羯恥那（kathina）的張（adhikāra），比丘們可以獲得饒益； 也就是說在十天之內，不需要特別地分別持有三衣。 即使沒有僧伽胝（saṃghāṭī），也可以在人間隨意行走； 別眾食（pṛthag-jana-bhojana）和展轉食（parampara-bhojana），這些都沒有過失。 即使沒有告知其他比丘，也可以進入村內； 廣文具有十種，這裡簡略地說五種。 從八月半，到正月半； 在這五個月內，稱為羯恥那（kathina）時。 行下意（adhikāra-avakāśa）以及了（parijñāta），行遍（carita）住（sthita）兼出（niṣkrānta）； 不滿夏（avarṣa）以及破（bhinna），

【English Translation】 English version Likewise, concerning matters of 'at will' (pravāraṇā).

Rules Concerning Leaving the Robe in the Wilderness

If there is fear in the wilderness (āraṇya), one should be careful with one's three robes (tricīvara: saṃghāṭī, uttarāsaṅga, antarvāsa); One may leave one robe in a layperson's dwelling, to prevent difficulties. In this situation, staying overnight away from the robes is permitted for up to six nights without fault; On the morning of the seventh day, one must return to the wilderness. If it is not the previous summer retreat (varṣa-upanayana), but the subsequent summer retreat; In this case, if there are thieves, this is considered an unforeseen difficulty. The places said to have doubt and fear refer to lions, tigers, etc.; Fear refers to mosquitoes, etc., which can disturb the assembly and bring much harm.

Rules Concerning the Rain-Bathing Robe

When one month of spring remains, from the middle of April to the middle of May; If a rain-bathing robe (varṣā-snāna-cīvara) is needed, it is appropriate to request it at this time. There is still a full month before the start of the previous retreat; This month should be guarded and maintained, and it can be used freely after entering summer. For about two and a half months, a bhikṣu can use a rain-bathing robe; If one requests it too early and holds it afterward, this will lead to expiation (naiḥsargika-pāyantika). If on the 'at will' day (pravāraṇā-divasa), someone donates good robes and wealth; A formal act (jñapti-dvitiya-karma) should be performed, and it should be accepted in front of the Saṃgha. Since the Saṃgha has jointly permitted it, everyone should be diligent and attentive; It should be completed in one day, and the object must be sturdy. After the robe is made according to the Dharma, it should be well decorated with flowers and incense; It should be placed in the midst of the Saṃgha, and someone who knows the Dharma should be arranged. Because a kathina administrator (kathina adhikāra) has been arranged, the bhikṣus can obtain benefits; That is to say, within ten days, there is no need to specifically keep the three robes separately. Even without the saṃghāṭī, one can walk freely among people; Separate meals (pṛthag-jana-bhojana) and successive meals (parampara-bhojana), these are without fault. Even without informing other bhikṣus, one can enter the village; The full text has ten, but here are briefly five. From the middle of August to the middle of January; Within these five months, it is called the kathina time. The intention to act (adhikāra-avakāśa) and understanding (parijñāta), having traveled (carita), stayed (sthita), and departed (niṣkrānta); Not completing the summer (avarṣa) and broken (bhinna),

后夏者不應。 　囑信並求寂，　　及以授學人； 　不受羯恥那，　　餘利皆須與。 　破尸羅行壞，　　大眾與作遮； 　及入非法朋，　　于余處坐夏。 　如斯等五人，　　無利無饒益； 　由其不消施，　　持戒者應為。

回眾物入己學處

若僧現前物，　　回之將屬己； 　他利最難消，　　當受泥黎苦。 　他施衣金等，　　及以諸飲食； 　遮斯兩種物，　　名回換應知。 　此眾所生利，　　回與別僧伽； 　惡作必定招，　　非根本應識。 　或將他眾利，　　共回與此僧； 　若物屬此時，　　合衆皆祇罪。 　佛像制底人，　　乃至與畜生； 　上下樓檐等，　　回時皆惡作。

七日藥學處

受取對苾芻，　　守持酥蜜等； 　自取隨情食，　　齊七日無違。 　泥薩祇應舍，　　此須善苾芻； 　間隔要經宵，　　其罪應須說。 　第二日還衣，　　本主當從乞； 　慳心不還者，　　強可奪將來。 　三中若有一，　　更復得余衣； 　由其未清凈，　　受時皆悉犯。 　由衣等須舍，　　故有舍名生； 　復墜墮三塗，　　為斯名捨墮。◎

根本說一切有部毗奈耶頌捲上 大正藏第 24 冊 No. 1459 根本說一切有部毗奈耶頌

【現代漢語翻譯】 現代漢語譯本 　　不應于夏季安居的五種情況： 　　1. 受他人囑託傳遞資訊並尋求涅槃（寂，指涅槃）， 　　2. 以及爲了傳授學業而離開； 　　3. 沒有接受羯恥那衣（Kaṭhina，指雨季結束后僧團所分發的布料）， 　　4. 剩餘的利益都必須給予他人。 　　5. 破壞戒律、行為不端，大眾因此對他進行遮止；以及加入非法的團體，在其他地方度過夏季安居。 　　像這樣的五種人，沒有利益也沒有饒益；因為他們不能消化信眾的佈施，持戒者應該這樣做。

將僧眾的財物轉為己用

如果將僧眾現前的財物，轉移過來歸自己所有；他人的利益最難消化，應當承受地獄（泥黎）的痛苦。 　　他人佈施的衣服、金錢等，以及各種飲食；遮止這兩種財物，這種情況稱為轉移，應當知曉。 　　如果將僧團所產生的利益，轉移給其他的僧團；必定會招致惡作罪，應當認識到這不是根本罪。 　　或者將其他僧團的利益，共同轉移給這個僧團；如果財物屬於這個僧團，那麼整個僧團都會犯祇罪。 　　對於佛像、制底（Cetiya，佛塔）以及人，乃至畜生；上下樓房、屋檐等等，轉移時都會犯惡作罪。

七日藥學處

接受並保管酥油、蜂蜜等，爲了特定的比丘（苾芻，指比丘）；自己隨意食用，七日之內沒有違犯。 　　泥薩祇波逸提（Nissaggiya Pacittiya，捨墮）罪應當捨棄，這需要善良的比丘；如果中間間隔了一個夜晚，那麼罪過應當說明。 　　第二天歸還衣服，應當向原來的主人乞求；如果吝嗇而不歸還，可以強行奪回來。 　　如果三種情況中有一種，可以再次得到其他的衣服；因為還沒有清凈，接受時都會犯戒。 　　因為衣服等需要捨棄，所以產生了捨棄的名稱；又會墜入三惡道，因此稱為捨墮。 　　

【English Translation】 English version Those who should not observe the summer retreat: Instructing to deliver messages and seeking Nirvana (Nirvana, referring to the state of liberation), and leaving to impart learning; Not having received the Kaṭhina (Kaṭhina, referring to the cloth distributed to the Sangha after the rainy season); All remaining benefits must be given to others. Breaking precepts and behaving improperly, thus the Sangha prohibits them; and joining unlawful groups, spending the summer retreat elsewhere. Such five types of people have no benefit or advantage; because they cannot digest the offerings of the faithful, those who uphold the precepts should do so.

Returning Sangha property for personal use

If one transfers the present property of the Sangha to oneself; the benefits of others are most difficult to digest, one should endure the suffering of hell (Naraka). Clothes, money, etc., donated by others, as well as various foods; prohibiting these two types of property, this situation is called transferring, it should be known. If the benefits generated by the Sangha are transferred to another Sangha; it will certainly incur the offense of Dukkaṭa, it should be recognized that this is not a fundamental offense. Or if the benefits of other Sanghas are jointly transferred to this Sangha; if the property belongs to this Sangha, then the entire Sangha will commit a Sanghādisesa offense. Regarding Buddha images, Cetiyas (Cetiya, referring to stupas), and people, even animals; upper and lower floors, eaves, etc., transferring them will all incur the offense of Dukkaṭa.

The Chapter on Seven-Day Medicine

Receiving and keeping ghee, honey, etc., for specific Bhikkhus (Bhikkhu, referring to monks); eating them at will, there is no violation within seven days. The Nissaggiya Pacittiya offense should be abandoned, this requires virtuous Bhikkhus; if an intervening night passes, then the offense should be confessed. Returning the clothes on the second day, one should ask the original owner; if one is stingy and does not return them, they can be forcibly taken back. If one of the three conditions is met, one can obtain other clothes again; because they have not been purified, receiving them will violate the precepts. Because clothes, etc., need to be abandoned, the name of abandonment arises; one will also fall into the three evil realms, therefore it is called Nissaggiya Pacittiya.

根本說一切有部毗奈耶頌卷中

尊者毗舍佉造

三藏法師義凈奉　制譯

◎九十波逸底迦法

故妄語學處

已說三十事，　　舍與墮相應； 　九十單墮罪，　　隨次今當說。 　王舍城人眾，　　及以諸苾芻， 　借問羅怙羅，　　佛今在何處？ 　此中有世尊，　　報言在彼處； 　大師由此事，　　為說兩伽他。 　故作妄語人，　　違於一實法； 　現世造眾惡，　　當來受苦報。 　寧吞熱鐵丸，　　猛焰極可畏； 　不將破戒口，　　非法啖人食。 　由苾芻妄語，　　佛制於學處； 　差別有九殊，　　乃至於二種。 　于無根五法，　　波羅市迦等； 　戒見軌邪命，　　是九種應知。 　他勝等五法，　　見等三不同； 　於斯作異言，　　應知妄成八。 　戒見軌邪命，　　及以見聞疑； 　苾芻虛誑時，　　斯成有七種。 　已說正當說，　　不實有三時； 　復有見等三，　　說妄言有六。 　如是一一減，　　智者應可思； 　說語若他知，　　便成二種妄。 　何謂五種妄？　　他勝等應知； 　說上人法時，　　名入於他勝。 　若於兩種謗，　　不實誑前人； 　根與無根殊，　　名入于眾教。 　若在僧伽前，　　法說為非法； 　由其對眾重，　

【現代漢語翻譯】 現代漢語譯本 根本說一切有部毗奈耶頌卷中

尊者毗舍佉造

三藏法師義凈奉 制譯

◎九十波逸底迦法

故妄語學處

已說三十事， 舍與墮相應； 九十單墮罪， 隨次今當說。 王舍城人眾， 及以諸苾芻（比丘）； 借問羅怙羅（佛陀之子）， 佛今在何處？ 此中有世尊（佛陀）， 報言在彼處； 大師由此事， 為說兩伽他（偈頌）。 故作妄語人， 違於一實法； 現世造眾惡， 當來受苦報。 寧吞熱鐵丸， 猛焰極可畏； 不將破戒口， 非法啖人食。 由苾芻（比丘）妄語， 佛制於學處； 差別有九殊， 乃至於二種。 于無根五法， 波羅市迦（斷頭）等； 戒見軌邪命， 是九種應知。 他勝等五法， 見等三不同； 於斯作異言， 應知妄成八。 戒見軌邪命， 及以見聞疑； 苾芻（比丘）虛誑時， 斯成有七種。 已說正當說， 不實有三時； 復有見等三， 說妄言有六。 如是一一減， 智者應可思； 說語若他知， 便成二種妄。 何謂五種妄？ 他勝等應知； 說上人法時， 名入於他勝。 若於兩種謗， 不實誑前人； 根與無根殊， 名入于眾教。 若在僧伽（僧團）前， 法說為非法； 由其對眾重，

【English Translation】 English version The Fundamental Sarvāstivāda Vinaya, Volume Middle

Composed by Venerable Viśākha (a disciple of the Buddha)

Translated by Tripiṭaka Master Yijing under Imperial Decree

◎ Ninety Pācittiya Dharmas

Therefore, the precept against false speech

Thirty matters have been spoken, corresponding to abandonment and downfall; Ninety single downfall offenses, I shall now explain in order. The people of Rājagṛha (a city in ancient India), and the Bhikṣus (monks); Asked Rāhula (Buddha's son), 'Where is the Buddha now?' Herein, the World Honored One (Buddha), replied, 'He is over there'; The Great Teacher, because of this matter, spoke two Gāthās (verses). Therefore, a person who speaks false speech, violates one true Dharma; In this life, they create many evils, and in the future, they will receive suffering as retribution. Better to swallow a hot iron ball, its fierce flames extremely frightening; Than to use a mouth that has broken precepts, to unlawfully consume human food. Because of the Bhikṣu's (monk's) false speech, the Buddha established the precepts; The differences are ninefold, even down to two kinds. Regarding the five rootless Dharmas, such as Pārājika (defeat); Precept, view, conduct, and wrong livelihood, these nine kinds should be known. The five Dharmas such as defeat, the three such as view are different; To speak differently about these, it should be known that falsehood becomes eightfold. Precept, view, conduct, wrong livelihood, and seeing, hearing, doubt; When a Bhikṣu (monk) speaks falsely, this becomes sevenfold. Already spoken, about to be spoken, untruthful in three times; Again, there are three such as seeing, speaking falsehood is sixfold. Subtracting one by one in this way, the wise should contemplate; If speech is spoken and others know, then it becomes twofold falsehood. What are the five kinds of falsehood? Defeat and so on should be known; When speaking of the Dharma of superior persons, it is called entering into defeat. If there are two kinds of slander, untruthfully deceiving the person in front; The difference between rooted and rootless, is called entering into the teachings of the multitude. If in front of the Saṅgha (monastic community), Dharma is spoken as non-Dharma; Because of its weight towards the multitude,

名入吐羅中。 　若褒灑陀時，　　問言清凈不； 　默然而覆過，　　是名入惡作。 　作此妄言時，　　便成四種別； 　所餘諸妄說，　　咸入墮中收。 　此五種妄說，　　其體重輕異； 　不相交雜故，　　各陳其入言。 　于不見等處，　　顛倒說見等； 　故心說他解，　　墮落罪便傷。

毀呰語學處

雖毀呰傍生，　　喚為禿角等； 　懷羞情不忍，　　何況毀於人！ 　由斯世尊說，　　常饒益眾生； 　苾芻毀滅言，　　便招于墮罪。 　苾芻毀呰意，　　問婆羅門種； 　汝梵志出家，　　此便生惡作。 　若問剎帝利，　　戲心得惡作； 　薜舍戍達羅，　　若問成根本。 　毛木匠織師，　　客縫竹作等； 　如斯諸種類，　　問時便得墮。 　汝梵志工巧，　　清凈應須學； 　沙門汝何用？　　即招惡作罪。 　汝是剎帝利，　　牟槊弓射等； 　此事應可為，　　說時便惡作。 　如是戍達羅，　　薜舍所作業； 　織竹等雜作，　　便獲根本罪。 　汝自業應作，　　乞索教讀等； 　若作如斯語，　　同前得惡作。 　跛瞎𤼣躄行，　　侏儒及聾啞； 　毀他如是說，　　墮落火便燒。 　汝疥癩癰疽，　　癢瘙痔嘔逆； 　作如是等語，　　此人便得墮。 　汝

【現代漢語翻譯】 現代漢語譯本 名為入吐羅中。 如果在褒灑陀（Posaadha，布薩）時，詢問是否清凈； 如果沉默不語，掩蓋過失，這叫做入惡作（Dukkata，突吉羅）。 當說這種妄語時，便構成四種不同的罪別； 其餘的各種妄語，都歸入墮罪（Patita，波逸提）之中。 這五種妄語，其罪的輕重各不相同； 因為它們不互相混雜，所以分別陳述它們所歸屬的罪名。 在看不見等情況下，顛倒地說看見等； 因為心懷惡意而說他人理解，墮落的罪過便會傷害自己。

毀呰語學處

即使是毀呰傍生（動物），稱它們為禿角等； 它們尚且懷有羞恥之心，不能忍受，更何況是毀呰人呢！ 因此世尊說，要常常饒益眾生； 比丘如果說毀滅性的語言，便會招致墮罪。 比丘如果懷著毀呰的意圖，詢問婆羅門種姓的人； 『你這個婆羅門出家，』這樣便會產生惡作罪。 如果詢問剎帝利種姓的人，以戲弄的心態會得到惡作罪； 如果詢問吠舍（Vaishya）和首陀羅（Shudra）種姓的人，就會構成根本罪。 毛木匠、織師、客縫、竹匠等； 像這樣的各種職業種類，詢問時便會得到墮罪。 『你這個婆羅門，應該學習工巧技藝，保持清凈； 你這個沙門有什麼用呢？』這樣就會招致惡作罪。 『你是剎帝利，應該練習矛槊弓箭等； 這些事情你應該去做，』這樣說的時候便會得到惡作罪。 像這樣，首陀羅和吠舍所從事的職業； 織竹等雜作，便會獲得根本罪。 『你應該做你自己的本業，比如乞討、教書等；』 如果說這樣的話，和前面一樣會得到惡作罪。 跛子、瞎子、傴僂、瘸子、侏儒以及聾啞人； 如果這樣譭謗他人，墮落的火焰便會燃燒自己。 『你生疥瘡、癩病、癰疽，瘙癢、痔瘡、嘔吐逆氣；』 如果說這樣的話，這個人便會得到墮罪。 你...

【English Translation】 English version It is called entering into Tula. If, during Posaadha (Uposatha, a day of fasting and religious observance), one is asked if they are pure; If one remains silent and covers up transgressions, this is called entering into Dukkata (misdeed). When such a false statement is made, it constitutes four different types of offenses; All other false statements are included within Patita (an offense requiring expiation). These five types of false statements have different weights of offenses; Because they do not intermingle, each is stated according to its respective category. In situations where one does not see, etc., one falsely claims to see, etc.; Because one speaks with malicious intent, the offense of falling harms oneself.

Chapter on Reproachful Speech

Even if one reproaches animals, calling them 'bald-horned,' etc.; They still feel shame and cannot bear it, how much more so for humans! Therefore, the World Honored One said to always benefit sentient beings; If a Bhikshu (monk) speaks destructive words, they will incur an offense requiring expiation. If a Bhikshu, with the intention to reproach, questions someone of the Brahmin caste; 'You, a Brahmin, have become a renunciate,' this will result in a Dukkata offense. If one questions someone of the Kshatriya caste with a playful mind, one will incur a Dukkata offense; If one questions someone of the Vaishya or Shudra caste, it constitutes a fundamental offense. Wool workers, carpenters, weavers, tailors, bamboo workers, etc.; Questioning such occupational categories will result in an offense requiring expiation. 'You, a Brahmin, should learn skillful crafts and maintain purity; What use are you as a Shramana (ascetic)?' This will incur a Dukkata offense. 'You are a Kshatriya, you should practice spears, lances, bows, and arrows, etc.; You should do these things,' saying this will result in a Dukkata offense. Likewise, the occupations of Shudras and Vaishyas; Weaving bamboo and other miscellaneous tasks will incur a fundamental offense. 'You should do your own work, such as begging, teaching, etc.;' If one speaks such words, one will incur a Dukkata offense as before. Lame, blind, hunchbacked, crippled, dwarf, and deaf-mute people; If one reproaches others in this way, the fire of downfall will burn oneself. 'You have scabies, leprosy, ulcers, itching, hemorrhoids, vomiting, and regurgitation;' If one speaks such words, this person will incur an offense requiring expiation. You...

罪不清凈，　　有疑悔惡作； 　汝有忿恨惱，　　得罪亦同前。 　苾芻毀呰意，　　惡說罵詈等； 　與鄙語相應，　　墮罪便相害。 　如是族工巧，　　作業形容病； 　罪及煩惱言，　　咸名毀滅語。 　意欲簡前人，　　是何者佛護？ 　答言剎帝利，　　如是等無愆。

離間語學處

苾芻離間語，　　欲使他分坼； 　由為觸惱心，　　定招于墮罪。 　汝剃髮賤人，　　問言誰語汝？ 　報云某甲道，　　此招于惡作。 　於前學處中，　　說族工巧等； 　應知罪相似，　　智者不應為。

發舉殄諍羯磨學處

和合眾作法，　　同心許其事； 　若更毀破者，　　墮罪遂便傷。 　大眾共一心，　　如法如軌則； 　斷除四種諍，　　評論等應知。 　同心共秉法，　　於事無猶豫； 　若云不善時，　　得破羯磨罪。 　未作作了想，　　或疑而毀破； 　斯便得惡作，　　異此便無咎。 　若作此斷事，　　作余斷事想； 　應知了未了，　　得罪並同前。 　主人秉羯磨，　　持欲及見等； 　並客來苾芻，　　是謂五差別。 　若識初中后，　　是名為主人； 　此中作法人，　　謂秉羯磨者。 　為他將欲者，　　此名持欲人； 　現前居眾中，　　是名為見等。

【現代漢語翻譯】 現代漢語譯本 罪業不清凈，心中存有疑慮、後悔和厭惡； 你若心懷忿恨惱怒，所犯過失也與之前相同。 比丘若有譭謗、輕蔑之意，惡語相向、謾罵等； 以及使用粗鄙的言語，都會因墮罪而互相傷害。 像這樣涉及家族、工藝技巧，以及對他人作業、容貌或疾病的評論； 還有關於罪業和煩惱的言語，都可稱為毀滅性的言語。 如果想要貶低他人，那麼誰是佛陀所護佑的呢？ 回答說，剎帝利（Kshatriya，印度種姓制度中的武士階層），像這樣的人沒有過錯。

離間語學處

比丘若說離間之語，意圖使他人分裂； 由於觸怒對方的心，必定會招致墮罪。 你剃了頭髮，整理僧伽梨（Samghati，僧侶穿著的袈裟），問別人是誰告訴你的？ 回答說是某某人說的，這會招致惡作（Dukkata，一種較輕的罪過）。 在之前的學處中，所說的關於家族、工藝技巧等； 應該知道罪過是相似的，智者不應該去做。

發舉殄諍羯磨學處

僧團和合共同行事，同心同意所做之事； 如果有人再加以毀壞，就會因墮罪而受到傷害。 大眾共同一心，如法如儀； 斷除四種諍論，評論等情況應該知曉。 同心共同秉持佛法，對於所做之事沒有猶豫； 如果說不好的話，就會犯下破壞羯磨（Karma，業）的罪過。 未做卻想成已做，或者心存疑慮而加以毀壞； 這樣就會犯下惡作，除此之外就沒有過錯。 如果做這件事，卻想成是做另一件事； 應該知道已完成或未完成，所得罪過都與之前相同。 羯磨的主持人，持有意願和見解等； 以及前來的比丘，這就是所謂的五種差別。 如果認識到初、中、后，這就被稱為主持人； 這裡所說的作法人，指的是秉持羯磨的人。 為他人傳達意願的人，這被稱為持欲人； 現在身處大眾之中，這被稱為見等。

【English Translation】 English version If sins are not purified, there will be doubts, regrets, and remorse; If you harbor anger and resentment, the offenses committed are the same as before. If a Bhikshu (Buddhist monk) has intentions of slander and contempt, speaking evil words, cursing, etc.; And using vulgar language, they will harm each other due to falling into offenses. Like this, involving family, craftsmanship, and comments on others' work, appearance, or illness; And words about sins and afflictions, all can be called destructive speech. If you want to belittle others, then who is protected by the Buddha? The answer is Kshatriya (the warrior class in the Indian caste system), such people have no fault.

Training in Separative Speech

If a Bhikshu speaks divisive words, intending to cause others to split apart; Due to offending the other person's heart, it will inevitably lead to a downfall offense. You shave your head, arrange your Samghati (monk's robe), and ask who told you to do it? If the answer is that so-and-so said it, this will lead to Dukkata (a minor offense). In the previous training, what was said about family, craftsmanship, etc.; It should be known that the offenses are similar, and the wise should not do it.

Training in Expelling and Quelling Disputes Karma

The Sangha (Buddhist monastic order) acts together in harmony, agreeing with one heart on what is done; If someone then destroys it, they will be harmed by falling into offense. The assembly is of one mind, according to the Dharma (Buddhist teachings) and rules; Cutting off the four kinds of disputes, comments, etc., should be known. Holding the Dharma together with one heart, without hesitation about what is done; If bad words are spoken, the offense of breaking the Karma (action, deed) is committed. Thinking that something is done when it is not, or destroying it with doubt; This will lead to Dukkata, otherwise there is no fault. If doing this thing, but thinking of doing another thing; It should be known whether it is completed or not, the offenses obtained are the same as before. The master of the Karma, holding intentions and views, etc.; And the Bhikshus who come, these are called the five differences. If recognizing the beginning, middle, and end, this is called the master; The person who performs the action here refers to the one who holds the Karma. The one who conveys the intention for others is called the holder of desire; Being present in the assembly is called seeing, etc.

我愛如是見，　　作如此平章； 　不識初中后，　　應知此名客。 　初三若毀破，　　俱得於墮罪； 　后二若毀時，　　並皆招惡作。

與女人說法過五六語學處

為女說法時，　　唯齊五六語； 　除有智男子，　　過時得本愆。 　一切色無常，　　受想行亦爾； 　及識為五語，　　明慧者應知。 　眼耳鼻及舌，　　身意並無常； 　此名為六語，　　智者應當識。 　欲說於五句，　　故心言第六； 　或可擬說六，　　故七咸同罪。 　若口吃無過，　　及以語匆匆； 　智女更問時，　　為說便非犯。

與未近圓人同句讀誦學處

與未近圓者，　　同句而誦法， 　隨說即招愆，　　同誦開無過。

向未近圓人說他粗罪學處

知他犯粗惡，　　告未具得罪； 　大眾與法者，　　說時無有過。 　何者名粗罪？　　謂波羅市迦、 　僧伽伐尸沙，　　非餘事應識。

實得上人法向未近圓人說學處

前人未近圓，　　苾芻向彼說， 　實得上人法，　　得波逸底迦。 　若是五種蓋，　　凡人法共知； 　非此名上人、　　靜慮等境界。

謗回眾利物學處

說他與眾物，　　回將入別人； 　若作妄言時，　　便遭墮罪割。

輕呵

【現代漢語翻譯】 現代漢語譯本 我以這樣的方式看待事物，並作出如此的評判； 如果不能辨識開始、中間和結尾，應當知道這被稱為『客』（指煩惱或不穩定的因素）。 如果最初的三種（指身語意三業的最初階段）被毀壞，都會導致墮罪； 如果後面的兩種（指身語二業的完成階段）被毀壞，都會招致惡作（輕微的過失）。

與女人說法過五六語學處

為女人說法的時候，只能說到五六句話； 除非有聰明的男子在場，否則超過這個限度就會犯根本的過失。 一切色（物質現象）都是無常的，受（感受）、想（思維）、行（意志）也是如此； 以及識（意識），這合起來是五句話，明智的人應當知道。 眼、耳、鼻、舌、身、意，也都是無常的； 這被稱為六句話，智者應當認識。 如果想要說五句話，故意加上一句，說成第六句； 或者打算說六句，結果說了七句，都會犯同樣的罪過。 如果口吃沒有辦法，或者說話匆忙； 聰明的女人進一步提問時，為她解答就不算犯戒。

與未近圓人同句讀誦學處

與尚未受具足戒的人，一起一句一句地誦讀佛法， 隨著他說一句，你就跟著說一句，就會招致過失，一起誦讀則不算犯戒。

向未近圓人說他粗罪學處

知道別人犯了粗重的罪過，告訴尚未受具足戒的人，就會得罪； 如果是在大眾集會或者依法處理的情況下，說出來就沒有過失。 什麼叫做粗重的罪過呢？是指波羅夷（Pārājika，斷頭罪）、 僧伽伐尸沙（Saṃghāvaśeṣa，僧殘罪），不是其他的罪過，應當知道。

實得上人法向未近圓人說學處

如果對方尚未受具足戒，比丘向他宣說， 自己真正得到的上人法（指禪定、神通等），就會犯波逸提迦（Pāyantika，單墮罪）。 如果是五種蓋（指貪慾、嗔恚、睡眠、掉舉、疑），這是凡夫和聖人都知道的； 這不屬於上人法，上人法是指靜慮（禪定）等的境界。

謗回眾利物學處

說別人把應該給大眾的財物，轉移給其他人； 如果說了虛妄不實的話，就會遭到墮罪。

輕呵

【English Translation】 English version I see things as they are, and make such judgments; If one cannot discern the beginning, middle, and end, one should know this is called a 'guest' (referring to afflictions or unstable factors). If the initial three (referring to the initial stages of body, speech, and mind actions) are violated, all will result in a downfall offense; If the latter two (referring to the completed stages of body and speech actions) are violated, both will incur a Dukkaṭa (minor offense).

Training Rule on Speaking More Than Five or Six Sentences to a Woman

When speaking Dharma to a woman, one should only speak five or six sentences; Unless there is an intelligent man present, exceeding this limit will result in a fundamental offense. All Rūpa (material phenomena) are impermanent, so are Vedanā (feeling), Saṃjñā (perception), and Saṃskāra (volition); And Vijñāna (consciousness), these together are five sentences, the wise should know. Eye, ear, nose, tongue, body, and mind, are all impermanent; This is called six sentences, the wise should recognize. If one wants to say five sentences, deliberately adding one more, making it the sixth sentence; Or intending to say six, but saying seven, all will incur the same offense. If one stutters and cannot help it, or speaks hastily; If a wise woman asks further questions, answering her will not be an offense.

Training Rule on Reciting Scriptures in the Same Phrase with One Who Has Not Received Full Ordination

Reciting the Dharma phrase by phrase with someone who has not yet received full ordination, Following their recitation immediately will incur an offense, reciting together is not an offense.

Training Rule on Telling One Who Has Not Received Full Ordination About Another's Grave Offense

Knowing that someone has committed a grave offense, telling someone who has not received full ordination will incur an offense; If it is in a public assembly or handled according to the Dharma, speaking it out will not be an offense. What is called a grave offense? It refers to Pārājika (expulsion offense), Saṃghāvaśeṣa (suspension offense), not other offenses, one should know.

Training Rule on Claiming to Have Attained Superior Dharma to One Who Has Not Received Full Ordination

If the other person has not received full ordination, and a Bhikṣu (monk) tells him, About the superior Dharma (referring to Dhyana, supernatural powers, etc.) that he has truly attained, he will commit a Pāyantika (expiation offense). If it is the five hindrances (referring to greed, hatred, sleepiness, restlessness, doubt), which are known to both ordinary people and sages; This is not considered superior Dharma, superior Dharma refers to the realm of Dhyana (meditation) and the like.

Training Rule on Slandering and Diverting Property Intended for the Sangha

Saying that someone diverts property that should be given to the Sangha, to other people; If one speaks falsely, one will incur a downfall offense.

Lightly Scolding

戒學處

半月半月說，　　戒經長凈時； 　若其輕慢言，　　定得於本罪。 　何須戒經內，　　說此小隨小， 　令人惱悔生？　　是名輕慢戒。 　厭疑生惱觸，　　憂熱遍燒煎； 　能令起悔心，　　隨說皆招罪。 　但是律教中，　　所有諸小戒； 　苾芻輕慢說，　　亦皆成本愆。

壞生種學處

所有種子類，　　及以有情村； 　根莖節開子，　　自他損皆犯。 　若從根得生，　　此說名根種； 　謂是香附子，　　姜芋等應知。 　莖種從莖出，　　插地即便生； 　謂菩提石榴，　　柳等咸應識。 　節種擷取節，　　入地能生長； 　蘆荻蔗竹等，　　由斯故得名。 　裂種杏麻豆，　　子謂穀麥等； 　有釋異種子，　　牛糞等生蓮。 　羊毛生細稊，　　是一師別釋； 　有情蟲蟻等，　　總攝諸生命。 　村者謂樹等，　　有情之所依； 　想疑而損之，　　皆招于墮罪。 　如是種果等，　　稱境定招愆； 　別種別想疑，　　應知亦得罪。 　苾芻持五種，　　安在臼中舂； 　若種損壞時，　　五罪一時得。 　若不損壞者，　　但招五惡作； 　置火及投湯，　　同前皆本罪。 　若作故損意，　　青草處遊行； 　有壞時便墮，　　不傷招惡作。 　若於青草

處，　　曳物而傷損； 　或湯粥汁等，　　澆瀉亦同愆。 　若以一方便，　　斬斷於一樹； 　便招一惡作，　　一波逸底迦。 　若以二方便，　　斬斷一樹等； 　便得兩惡作，　　一墮罪應知。 　隨方便多少，　　得爾許惡作； 　隨其事差別，　　悉皆招本罪。 　葉果未開花，　　諸藕諸根等； 　蓮梢及蘋藻，　　隨壞墮相中。 　皴皮及黃葉，　　蓮花等已開； 　若斷惡作罪，　　佛言輕重異。 　若須凈齒木，　　及皮葉花根； 　取時為凈言，　　不應云斬折。 　水藻及浮萍，　　地雞並堿鹵； 　青苔白醭葛，　　牽挽不應為。 　何者是凈言？　　云汝應知是； 　解是與凈等，　　凈了皆無過。 　作凈二五殊，　　火刀蔫鳥甲； 　墮破並拔出，　　捩斷擘不中。 　營造伐樹時，　　應從樹神乞； 　以諸花果食，　　設祭可隨時。 　應為誦正法，　　謂三啟等經； 　宜應具告知，　　十善十惡報。 　行善招樂果，　　異斯生惡趣； 　顯其功德施，　　復說慳貪罪。 　歡喜等園中，　　天女恒遊戲； 　長時極樂果，　　唯有施能招。 　鎮懷飢渴火，　　不聞漿水名； 　輪迴諸趣中，　　受苦無窮盡。 　無始來串習，　　數為煩惱逼； 　自他無利益，　　

【現代漢語翻譯】 現代漢語譯本 處，拖動東西而造成損傷； 或者湯、粥、汁等，傾倒潑灑也同樣有罪過。 如果用一種方法，斬斷一棵樹； 便會招致一個惡作罪（Dukkata），一個波逸提罪（Payattika）。 如果用兩種方法，斬斷一棵樹等； 便會得到兩個惡作罪，一個墮罪（Thullaccaya）應該知道。 隨著方法的多少，得到相應數量的惡作罪； 隨著事情的差別，都會招致根本罪。 葉子、果實未開花，各種藕、各種根等； 蓮花的嫩芽以及蘋藻，隨著破壞的程度而墮入相應的罪相中。 粗糙的樹皮以及黃葉，蓮花等已經開放； 如果折斷，會有惡作罪，佛說輕重有所不同。 如果需要清潔牙齒的樹枝，以及樹皮、葉子、花、根； 取用時要說清凈語，不應該說斬斷折斷。 水藻以及浮萍，地雞（一種植物）以及堿鹵； 青苔、白醭葛，牽拉拽動不應該做。 什麼是清凈語？說『你應該知道』； 理解『是』與清凈等同，清凈了就沒有過失。 作凈（指處理方式）有二五種不同，用火、刀、使之枯萎、鳥啄； 使其墮落、破損並且拔出，扭斷、劈開都不可以。 營造房屋砍伐樹木時，應該向樹神祈求； 用各種花果食物，設定祭祀可以隨時進行。 應該為樹神誦讀正法，比如三啟經等； 應該詳細告知樹神，十善十惡的報應。 行善招來快樂的果報，與此相反則會生於惡趣； 彰顯佈施的功德，並且宣說慳貪的罪過。 在歡喜園等地方，天女們經常遊戲； 長時間的極樂果報，只有佈施才能招致。 鎮日懷抱飢渴之火，聽不到漿水的名字； 在輪迴的各個趣道中，遭受痛苦沒有窮盡。 無始以來串習，經常被煩惱逼迫； 對自己和他人都沒有利益，

【English Translation】 English version In places, dragging objects causes damage; Or pouring soup, porridge, juice, etc., is also a transgression. If one uses a single method to cut down a tree; One incurs a Dukkata (misdeed) and a Payattika (expiation). If one uses two methods to cut down a tree, etc.; One incurs two Dukkata and a Thullaccaya (serious offense) should be known. According to the number of methods, one obtains that many Dukkata; According to the differences in the matter, all incur the original offense. Leaves, fruits that have not yet blossomed, various lotus roots, various roots, etc.; Lotus shoots and duckweed, according to the degree of destruction, fall into corresponding states of offense. Rough bark and yellow leaves, lotus flowers that have already bloomed; If broken, there is a Dukkata offense; the Buddha said the severity differs. If one needs a twig for cleaning teeth, as well as bark, leaves, flowers, roots; When taking them, one should speak pure words, and should not say 'cut' or 'break'. Algae and duckweed, diji (a type of plant) and alkaline soil; Moss, white bo ge, pulling and tugging should not be done. What are pure words? Saying 'You should know'; Understanding 'is' is equivalent to purity; if it is pure, there is no fault. Making pure (referring to handling methods) has two or five differences: using fire, a knife, withering, bird pecking; Causing it to fall, break, and pull out, twisting and splitting are not allowed. When constructing buildings and felling trees, one should ask the tree spirit; Using various flowers, fruits, and food, setting up sacrifices can be done at any time. One should recite the correct Dharma for the tree spirit, such as the Three Invocations Sutra, etc.; One should inform the tree spirit in detail about the retribution of the ten virtues and ten evils. Performing good deeds brings joyful results; the opposite leads to birth in evil realms; Manifest the merits of giving, and also explain the sins of stinginess. In places like the Joyful Garden, heavenly maidens are constantly playing; The extremely joyful result of a long time can only be brought about by giving. Harboring the fire of hunger and thirst all day long, not hearing the name of even a drink of water; In the various realms of reincarnation, suffering is endless. Habituated from beginningless time, constantly oppressed by afflictions; There is no benefit to oneself or others,

並由慳所纏。 　七日不改變，　　復無流血等； 　大樹宜應截，　　有異不應傷。

嫌毀輕賤學處

苾芻作嫌言，　　及為粗罵語； 　所得輕重罪，　　略言其大綱。 　大眾作白二，　　差遣分飯粥； 　分房行餅果，　　分余雜物人。 　羯恥那器具，　　藏守支伐羅； 　及以分衣人，　　並守雨衣者。 　毗訶羅波羅，　　斯人所遣使； 　行器持竿水，　　及以驅烏人。 　若遣分臥具，　　行餅並行利； 　眾差如是人，　　嫌時皆本罪。 　如斯十二類，　　嫌罵者招本； 　余使得輕愆，　　善可觀其事。

違惱言教學處

違教得本罪，　　教謂他問時； 　惱謂說異言，　　不陳決定語。 　他問如是言，　　欲惱便余答； 　除獵人來問，　　恐彼害前生。 　我視虛空爪，　　實理有情無； 　此人方便言，　　報彼非成咎。 　如其他問時，　　惱意默然住； 　由斯墮惡趣，　　苦逼痛方言。

不舉敷具學處

若於露地中，　　安僧床座等； 　除有人囑授，　　捨去罪隨行。 　若離於本居，　　欲行向界外； 　未離床等分，　　便招惡作愆。 　若棄出行時，　　雨沾得惡作； 　如有水濕澈，　　斯便得墮罪。 　說有三種壞，　　謂蟲風

及雨： 　表裡俱損時，　　此說為蟲壞； 　被風吹反褶，　　是名為風壞； 　雨濕第二重，　　名雨壞應識。 　若在於房中，　　被蟲等損壞； 　招惡作等罪，　　準說並同前。 　初不思而去，　　涂中忽爾憶； 　自忖由癡等，　　當須苦責心。 　若遇余苾芻，　　見已應相就； 　為護臥具故，　　慇勤好囑看。 　若彼為領知，　　到處不藏舉； 　波逸底迦箭，　　便中不憶人。 　俗人來請食，　　借座當須與； 　求寂等將去，　　苾芻不自持。 　俗侶詣伽藍，　　設食供僧眾； 　應與其座席，　　宜差守護人。 　若是看病人，　　病老朽破戒， 　又復未圓具，　　斯皆勿囑觀。 　二人同一座，　　小者應收舉； 　若彼夏相似，　　後起者應持。 　若聽法等時，　　上座年衰老； 　舉安僧座席，　　小者應代為。 　佛制諸苾芻，　　于尊老給侍； 　當爲依止事，　　利益兩俱兼。 　若有難事至，　　墻根及樹根； 　著座不招愆，　　無緣勿斷食。 　行時支伐羅，　　所有其勢分； 　必無看守者，　　臥具準應知。 　讀誦正法時，　　應可升高座； 　居處令安隱，　　敬重大師言。 　應可為高座，　　四足安師子； 　高下任時宜，　　正方應好作。

【現代漢語翻譯】 現代漢語譯本 及雨： 表裡都損壞時，這可以解釋為蟲子蛀壞了； 被風吹得翻捲破損，這叫做風損壞； 被雨水浸濕導致第二層損壞，這應該被認識為雨損壞。 如果在房間里，被蟲子等損壞； 招致惡作等罪過，按照前面的說法一樣處理。 最初沒有考慮就離開了，途中忽然想起； 自己反省是因為愚癡等原因，應當嚴厲地責備自己。 如果遇到其他比丘（bhiksu，佛教出家男眾），看見后應該上前； 爲了保護臥具的緣故，慇勤地囑託他看管。 如果他答應領受，到處都不隱藏地舉起（臥具）； 波逸提迦（Payantika，一種戒律名稱）之箭，在方便的時候不記得人。 如果俗人來請求食物，借座位應當給予； 求寂（Sramanera，準備出家的人）等要拿走，比丘（bhiksu，佛教出家男眾）不自己拿著。 如果俗家信徒來到伽藍（Samgharama，僧院），設定食物供養僧眾； 應該給他們座位，適宜安排守護的人。 如果是看護病人的人，病人年老體衰或破戒， 又或者還沒有受具足戒，這些情況都不要囑託他們看管。 兩個人同坐一個座位，年幼的應該收拾起來； 如果他們的戒臘相似，後起身的人應該拿著。 如果是在聽法等時候，上座（長老）年老體衰； 舉起安放僧人的座位，年幼的應該代替他做。 佛制定諸位比丘（bhiksu，佛教出家男眾），對於尊長年老者要給予侍奉； 應當為他們做依止的事情，利益彼此雙方。 如果有為難的事情發生，在墻根或者樹根處； 坐下不會招致過失，沒有緣由不要斷食。 行走時支伐羅（civara，袈裟），所有它的勢力範圍； 如果沒有看守的人，臥具也應該這樣理解。 讀誦正法的時候，應該可以登上高座； 居住的地方要安全隱蔽，敬重偉大師父的教言。 應該製作高座，四個腳安放獅子； 高低任憑當時的情況適宜，正方形的應該好好製作。

【English Translation】 English version And rain: When both the inside and outside are damaged, this can be explained as damage caused by insects; Being blown by the wind and folded back, this is called wind damage; Being wetted by rain, causing secondary damage, this should be recognized as rain damage. If it is in the room, damaged by insects, etc.; Incurring offenses such as evil deeds, handle it according to the previous statement. Initially leaving without thinking, suddenly remembering on the way; Reflecting on oneself due to ignorance and other reasons, one should severely reproach oneself. If encountering other bhikshus (bhiksu, Buddhist monks), one should approach them upon seeing them; For the sake of protecting the bedding, earnestly entrust them to watch over it. If they agree to take charge, they should raise (the bedding) everywhere without hiding it; The arrow of Payantika (Payantika, a type of precept), does not remember people when it is convenient. If laypeople come to request food, one should give them a seat; If Sramaneras (Sramanera, those preparing to become monks) want to take it away, the bhikshu (bhiksu, Buddhist monks) should not hold it himself. If lay followers come to the Samgharama (Samgharama, monastery), setting up food to offer to the Sangha (community); They should be given seats, and it is appropriate to arrange guards. If it is a person taking care of the sick, and the patient is old, frail, or has broken precepts, Or if they have not yet received full ordination, do not entrust them to watch over it. If two people are sitting on the same seat, the younger one should put it away; If their seniority is similar, the one who gets up later should hold it. If it is during the time of listening to the Dharma, the senior (elder) is old and frail; Raising and placing the seat for the Sangha, the younger one should do it for him. The Buddha established that all bhikshus (bhiksu, Buddhist monks) should serve the venerable elders; They should do things for them to rely on, benefiting both sides. If there are difficult matters, at the base of the wall or the base of the tree; Sitting down will not incur faults, do not break the fast without a reason. When walking, the civara (civara, robe), all its sphere of influence; If there is no one watching over it, the bedding should be understood in the same way. When reciting the Dharma, one should be able to ascend the high seat; The place of residence should be safe and hidden, respecting the words of the great teacher. A high seat should be made, with four legs placing lions; The height should be appropriate to the situation at the time, and the square shape should be made well.

傍邊安蹋道，　　前為承足花； 　踞坐誦尊言，　　讀時前置案。 　背後安花障，　　兩畔任懸繒； 　上蓋準時宜，　　置在長廊下。 　檐下長懸索，　　用擬掛花鬘； 　好心來聽經，　　目前列行坐。 　俗家敷寶座，　　欲坐者隨聽； 　攝念可應居，　　諸行無常想。 　當如是作意，　　此是施主物； 　雖是寶莊嚴，　　坐時無有過。 　在藥叉龍宮、　　天堂皆許坐； 　令彼福增長，　　此教是牟尼。

不舉草敷具學處

若其于寺中，　　用眾草敷具； 　去時無難事，　　自舉囑人看。 　此亦同前說，　　與褥席不殊； 　同彼罪應知，　　護戒者當識。 　舍中不除去，　　或棄主人遮； 　敷在毗訶羅，　　不除招惡作。 　習定者經行，　　敷長十二肘； 　勤修唸誦者，　　亦十二應知。 　地硬用草敷，　　不置便生病； 　防難為間隔，　　無斯致惱緣。

牽他出僧房學處

若瞋他苾芻，　　從住處牽出； 　其人得墮罪，　　仍除有難緣。 　設不自手牽，　　令他苾芻挽； 　二人俱得罪，　　謂波逸底迦。 　若令求寂等，　　牽苾芻出寺； 　苾芻招本罪，　　求寂得輕愆。

強惱觸他學處

若以好惡食，　　或冷或熱等； 　

【現代漢語翻譯】 現代漢語譯本 在旁邊放置一個腳踏，前面放著帶有承足花紋的墊子； 高踞其上誦讀尊貴的言辭，誦讀時前面放置經書案。 背後安置繪有花紋的屏障，兩旁隨意懸掛絲織品； 上面的遮蓋物要符合時宜，將座位設定在長廊之下。 屋檐下長長地懸掛繩索，用來懸掛花鬘（huā mán，花環）； 心懷善意前來聽經的人，在前面排列就座。 為在家居士鋪設寶座，想要坐的人可以隨意聽法； 收攝心念，可以安穩地坐下，觀想諸行無常的道理。 應當這樣用心觀想，這些都是施主供養的物品； 即使是珍寶莊嚴的座位，坐上去也沒有過失。 在藥叉（yè chā，一種鬼神）龍宮、天堂都可以安坐； 使他們的福報增長，這是牟尼（Móu ní，釋迦牟尼佛的尊稱）的教導。

不拿取草敷具學處

如果在寺廟中，使用了大眾的草敷具； 離開時沒有困難的話，自己拿走或者囑託他人看管。 這個也和前面說的一樣，與褥席沒有區別； 應當知道罪過與此相同，護持戒律的人應當明白。 在房舍中不拿走，或者丟棄，主人加以制止； 鋪在毗訶羅（pí hē luó，精舍，僧房），不拿走會招致惡作罪。 修習禪定的人經行時，鋪設的草墊長度為十二肘； 勤奮修習唸誦的人，也應當知道是十二肘。 地面堅硬用草鋪墊，不鋪墊就會生病； 爲了防止困難作為間隔，沒有這些就會導致煩惱。

牽他出僧房學處

如果嗔恨其他比丘（bǐ qiū，出家男子），從住處把他拉出去； 這個人會因此墮罪，除非有困難的緣由。 假設不親自動手拉，讓其他比丘拉； 兩個人都會因此獲罪，稱為波逸提迦（bō yì tí jiā，一種罪名）。 如果讓沙彌（qiú jì，佛教中未成年出家男子）等人，把比丘拉出寺廟； 比丘會招致原本的罪過，沙彌會得到較輕的罪過。

強惱觸他學處

如果用好的或者不好的食物，或者冷的或者熱的食物等；

【English Translation】 English version Place a footstool beside, with a foot-supporting flower mat in front; Sit high and recite the venerable words, placing a scripture desk in front when reading. Install a flower-patterned screen behind, and hang silk fabrics on both sides as desired; The covering above should be appropriate for the occasion, placing the seat under a long corridor. Hang long ropes under the eaves, intended for hanging flower garlands (hua man, flower wreath); Those who come to listen to the scriptures with good intentions, line up and sit in front. Lay out a precious seat for laypeople, those who want to sit can listen to the Dharma at will; Collect your thoughts, you can sit down peacefully, contemplate the impermanence of all phenomena. You should contemplate in this way, these are all items offered by donors; Even if it is a seat adorned with treasures, there is no fault in sitting on it. In the Yaksha (ye cha, a type of ghost spirit) dragon palace and heaven, one can sit peacefully; May their blessings increase, this is the teaching of Muni (Móu ní, an honorific title for Shakyamuni Buddha).

The precept of not taking away the grass mat

If in a temple, one uses the grass mat of the Sangha; If there is no difficulty when leaving, take it away yourself or entrust it to someone to watch over. This is also the same as what was said before, there is no difference from a mattress; One should know that the sin is the same as that, those who uphold the precepts should understand. If it is not taken away in the room, or discarded, and the owner stops it; If it is laid in the Vihara (pí hē luó, monastery, monks' quarters) and not removed, it will incur the offense of Dukkata. When those who practice meditation walk, the length of the grass mat laid out should be twelve cubits; Those who diligently practice recitation should also know that it is twelve cubits. If the ground is hard, use grass to cushion it, if it is not cushioned, it will cause illness; To prevent difficulties as an interval, without these, it will lead to causes of annoyance.

The precept of dragging someone out of the Sangha's room

If one is angry with another Bhikkhu (bǐ qiū, ordained male), and drags him out of his dwelling; That person will fall into sin because of this, unless there is a reason for difficulty. Suppose one does not pull with one's own hands, but has another Bhikkhu pull; Both people will be guilty of an offense, called Payantika (bō yì tí jiā, a type of offense). If one has a Shami (qiú jì, underage male monastic in Buddhism) or others, drag a Bhikkhu out of the temple; The Bhikkhu will incur the original offense, and the Shami will receive a lighter offense.

The precept of forcibly annoying or touching another

If with good or bad food, or cold or hot food, etc.;

故惱他苾芻，　　令食招根本。 　若食堂暖舍，　　浴室近門傍； 　及合道檐前，　　此分皆不合。 　于座及臥具，　　他未有心移； 　先住苾芻來，　　無令後人去。

故放身坐臥脫腳床學處

若在上房住，　　不坐脫腳床； 　以版承床足，　　坐時無有過。 　所言腳脫者，　　于孔中抽出； 　謂在故房上，　　多時朽爛棚。 　若無承足物，　　或可仰安床； 　不畏損他人，　　量時應受用。 　或時以鐵釘，　　釘腳不令脫； 　任情安逆榍，　　或用草繩纏。

用蟲水學處

水中有生命，　　將澆地樹等； 　自作若使人，　　悉皆招墮罪。 　蟲水有想疑，　　斯還得本罪； 　無蟲蟲想疑，　　便招惡作過。 　從他借罐綆，　　他與用無傷； 　澄濾好觀瞻，　　濁時安黑果。 　若水有濁塵，　　臨之不鑒面； 　此可慇勤濾，　　清凈方無咎。 　若井泉知凈，　　法瓶等緻密； 　眾及於別人，　　五水隨情用。 　濾羅有五種，　　謂澡罐君持， 　法瓶並水羅，　　及以衣角疊。 　澄心當好視，　　蟲若小毛端， 　並須依教看，　　無勞數觀察。 　齊幾當觀水，　　如轉六牛車； 　竹載摩揭陀，　　是名觀分齊。 　若其於水器，　　起心疑

【現代漢語翻譯】 現代漢語譯本 故意惱怒其他的比丘（bhiksu，佛教出家人），讓他因此而犯下根本罪。 如果食堂、暖房、浴室靠近門口旁邊，以及僧房連線的屋檐前，這些地方的分物都不應分給他。 對於座位和臥具，在其他比丘沒有想要挪動它們的時候，先到的比丘可以使用，不要讓後來的人離開。

關於故意放任身體坐臥在脫腳床上的學處 如果住在樓上的房間，不應該坐在脫腳床上；可以用木板墊在床腳下，這樣坐的時候就沒有過失。 所說的腳脫落，是指從孔中抽出的情況；指的是在舊房子里，時間長了朽爛的床。 如果沒有墊腳的東西，或者可以把床倒過來放；不損害他人，衡量情況應該受用。 或者可以用鐵釘把床腳釘住，不讓它脫落；隨意地安裝逆楔，或者用草繩纏繞。

關於使用有蟲水的學處 如果水中有生命，將水澆到地上或樹上等；自己做或者指使別人做，都會犯下墮罪。 對於有蟲的水，如果心存懷疑，仍然使用，就會犯根本罪；如果沒有蟲，卻懷疑有蟲，就會犯惡作罪。 如果從別人那裡借罐子或井繩，別人允許使用就沒有傷害；澄濾乾淨后好好觀察，水渾濁時可以用黑果來澄清。 如果水有渾濁的灰塵，對著水面無法照見自己的面容；這時應該慇勤地過濾，清凈了就沒有過失。 如果井水或泉水知道是乾淨的，或者法瓶等容器是密封的；大眾或者其他人，可以隨意使用這五種水。 過濾水的工具有五種，分別是澡罐、君持（jun chi，水罐名），法瓶、水羅（濾水器），以及用衣角疊起來過濾。 澄心靜氣地好好觀察，即使蟲子像小毛髮一樣細小，也必須按照教導仔細觀察，不要嫌麻煩而隨意觀察。 觀察水的標準，就像轉動六頭牛拉的車一樣；用竹子運水到摩揭陀（Magadha，古印度王國），這就是觀察的標準。 如果對於水器，心生懷疑

【English Translation】 English version Deliberately annoying other bhikshus (bhiksu, Buddhist monks), causing them to commit fundamental offenses. If the dining hall, warm room, and bathroom are near the entrance, and the eaves connecting to the monastic residence, these portions should not be allocated to him. Regarding seats and bedding, if other bhikshus do not intend to move them, the first bhikshu to arrive may use them; do not cause later arrivals to leave.

Precept concerning deliberately sitting or lying on a bed with detached legs If residing in an upper room, one should not sit on a bed with detached legs; one may use boards to support the bed legs, so that there is no fault in sitting. The term 'detached legs' refers to the condition where the legs are pulled out from the holes; it refers to beds in old houses, which have become rotten over time. If there is nothing to support the legs, one may turn the bed upside down; without harming others, one should use it according to the circumstances. Alternatively, one may use iron nails to fix the legs, preventing them from detaching; one may freely install reverse wedges, or wrap them with straw ropes.

Precept concerning the use of water containing insects If there is life in the water, and one uses it to water the ground or trees, etc.; whether doing it oneself or instructing others to do it, one commits an offense of downfall. If one suspects or is uncertain whether there are insects in the water, using it still incurs a fundamental offense; if there are no insects, but one suspects there are, one commits an offense of wrong-doing. If one borrows a jar or well rope from another, and the other person allows its use, there is no harm; after clarifying and filtering, observe carefully; when the water is turbid, one may use black fruits to clarify it. If the water has turbid dust, and one cannot see one's reflection in it; then one should diligently filter it, and there is no fault when it is clean. If one knows that well water or spring water is clean, or if containers such as dharma vases are sealed; the assembly or other people may freely use these five types of water. There are five types of filtering tools: bathing jugs, jun chi (water jar name), dharma vases, water filters, and folding the corner of a robe. With a clear mind, one should observe carefully; even if the insects are as small as fine hairs, one must observe carefully according to the teachings, without being lazy or perfunctory. The standard for observing water is like the turning of a cart pulled by six oxen; transporting water with bamboo to Magadha (Magadha, ancient Indian kingdom), this is the standard for observation. If one has doubts about the water container

有蟲； 　宜應更善觀，　　無疑方可用。 　乃至俱盧舍，　　或時一驛路； 　彼處決知有，　　無羅亦可行。 　若即許還來，　　半驛去無咎； 　商旅有相識，　　傳羅隨意去。 　順流河岸行，　　一一俱盧舍， 　善觀應可飲，　　異此即不應。 　溯流隨取處，　　觀濾並如常； 　陂池水不流，　　觀於一尋內。 　井等取水處，　　說佛語伽陀； 　隨處有天神，　　應從彼求乞。 　將君持向口，　　飲水佛不聽； 　葉等必其無，　　屏處非遮限。 　宜應將絹布，　　葉系君持口， 　及以蓋瓶瓨，　　異斯招惡作。 　瓨等有垢膩，　　用意凈洗治； 　隨時可曝干，　　為欲令清凈。 　俗人所作事，　　求寂不應為； 　求寂之所為，　　苾芻有不合。 　苾芻望于尼，　　事有犯非犯； 　皆須善觀察，　　準教可應行。 　于池井等中，　　見有餅菜等； 　澄濾隨情飲，　　應知此名凈。 　俗人施水處，　　準法好須觀； 　雖在非時中，　　隨情應飲用。 　牧牛人等處，　　苾芻少乏水； 　酪漿及乳等，　　洗足亦隨情。 　盛酒大小行，　　此器宜應棄； 　若盛油等物，　　火炙水梳治。 　或令魚鱉舐，　　垢膩盡皆無； 　置水此器中，　　非時用成凈。

【現代漢語翻譯】 現代漢語譯本： 有蟲的水： 應該更加仔細地觀察，確認沒有蟲子才能飲用。即使遠至俱盧舍（Krosha，古代印度長度單位，約合一英里半或三公里），或者有時遠至一個驛站的路程，也要確定那裡是否有蟲子，沒有蟲子才可以飲用。 如果允許返回，那麼走半個驛站的路程去取水也沒有問題。如果遇到認識的商旅，可以讓他們傳遞濾水器，然後隨意取水。 沿著順流的河岸行走，每隔一個俱盧舍的距離，仔細觀察，如果水質良好就可以飲用，否則就不應該飲用。 逆流而上時，可以隨意取水，但要像往常一樣觀察並過濾。對於池塘等不流動的水，要在方圓一尋（古代長度單位，約合八尺）的範圍內觀察。 在井等取水的地方，應該唸誦佛陀所說的偈陀（Gatha，詩頌）。因為任何地方都有天神，應該向他們祈求。 拿著濾水器直接對著嘴喝水，佛陀是不允許的。一定要確保沒有樹葉等雜物，在隱蔽的地方飲用，這並非是遮掩限制。 應該用絹布，或者用樹葉繫在濾水器的口上，以及用蓋子蓋住瓶子或水罐，否則會招致惡作劇。 如果水罐等容器有污垢，要用心清洗乾淨，隨時可以放在陽光下曝曬，以保持清潔。 世俗之人所做的事情，追求寂靜的出家人不應該做；而出家人所做的事情，有些也不適合比丘（Bhikshu，男性出家人）。 比丘對比丘尼（Bhikshuni，女性出家人）的態度，有些事情是允許的，有些事情是不允許的。所有這些都需要仔細觀察，按照教義才能行事。 如果在池塘或井中，看到有餅或蔬菜等食物，過濾后可以隨意飲用，應該知道這叫做清凈。 世俗之人施捨水的地方，要按照佛法仔細觀察，即使在不合適的時間，也可以隨意飲用。 在牧牛人等地方，如果比丘缺少水，可以用酪漿或牛奶等來洗腳，也可以隨意飲用。 盛過酒的大小容器，應該丟棄。如果盛過油等物品，可以用火燒烤，用水清洗梳理。 或者讓魚鱉舔舐，直到污垢完全清除。將水放在這樣的容器中，在非規定的時間使用也算是清凈的。

【English Translation】 English version: Water with Insects: One should observe more carefully and only use it if there are no insects. Even as far as a Krosha (ancient Indian unit of distance, approximately 1.5 miles or 3 kilometers), or sometimes as far as a post station, one must determine if there are insects there; only if there are none can it be used. If returning is permitted, then going half a post station to fetch water is not a problem. If you encounter a merchant traveler you know, you can have them pass on the water filter, and then fetch water at will. Walking along the riverbank downstream, every Krosha, observe carefully; if the water quality is good, it can be drunk, otherwise it should not be. When going upstream, water can be taken at will, but observe and filter as usual. For stagnant water such as ponds, observe within a radius of one vyama (ancient unit of length, approximately 8 feet). At places where water is drawn, such as wells, one should recite the Gatha (verse) spoken by the Buddha. Because there are deities everywhere, one should pray to them. Holding the water filter directly to the mouth to drink water is not permitted by the Buddha. Be sure there are no leaves or other debris; drinking in a secluded place is not a restriction. One should use silk cloth, or tie leaves to the mouth of the water filter, and cover the bottle or jug with a lid; otherwise, one invites mischief. If containers such as jugs have dirt, wash them carefully and thoroughly; they can be dried in the sun at any time to keep them clean. Things done by laypeople should not be done by monks seeking solitude; and some things done by monks are not appropriate for Bhikshus (male monastic). The attitude of a Bhikshu towards a Bhikshuni (female monastic), some things are permitted, some things are not. All of these must be carefully observed, and one should act according to the teachings. If in a pond or well, one sees food such as cakes or vegetables, filter it and drink at will; this should be known as pure. At places where laypeople offer water, observe carefully according to the Dharma; even at inappropriate times, it can be drunk at will. In places such as where cattle herders are, if Bhikshus lack water, buttermilk or milk can be used to wash feet, and can also be drunk at will. Large and small containers that have held wine should be discarded. If they have held things such as oil, they can be burned with fire, and cleaned with water and a comb. Or let fish and turtles lick them until all the dirt is completely removed. Placing water in such a container, using it at non-prescribed times is considered pure.

女人求水時，　　苾芻應可授； 　不宜相續注，　　勿生癡染心。◎

◎造大寺過限學處

造大毗訶羅，　　起基安水竇； 　著戶扉及扂，　　並可置明窗。 　若欲起墻壁，　　應和草作泥； 　壘至橫扂邊，　　二三重勿過。 　若於上更著，　　即招于墮罪； 　磚石及木成，　　雖多無有犯。

眾不差教授苾芻尼學處

具戒有聞持，　　年至二十夏； 　言詞善圓滿，　　不曾身污尼； 　善說八他勝，　　八敬能開演； 　具七可應差，　　異此便不合。 　善解蘇呾羅，　　毗奈耶母論； 　此合教授尼，　　除諍能調伏。 　除此更有餘，　　第二略教授； 　大眾若有教，　　上座可傳言。 　尼眾清凈不？　　又復和合不？ 　此中無苾芻，　　于尼行教授； 　姊妹牟尼教，　　常須不放逸； 　無令戒損失，　　此是三塗因。 　由尊二十夏，　　能調所化生； 　于律教善明，　　王苾芻應識。

教授至日沒學處

被差行教授，　　雖可具尸羅； 　及明須早歸，　　無容侵日沒。 　日沒作沒想，　　或可生猶豫； 　仍為教授事，　　得墮罪無疑。 　未沒作沒想，　　未沒起疑心； 　被惡作箭中，　　當受于大苦。 　若尼門不掩，　　或可

【現代漢語翻譯】 現代漢語譯本 　當女人請求水時，比丘（bhiksu，佛教出家男眾）應該給予；不應該連續不斷地倒水，不要產生愚癡和染著的心。

◎建造大寺超過限制的學處

建造大的毗訶羅（vihara，精舍，僧院），要建立地基並安置排水設施；要安裝門、門扉和門閂，並且可以設定明亮的窗戶。 　如果想要建造墻壁，應該用草和泥混合製作泥漿；壘砌到橫木的位置，不要超過兩三層。 　如果在上面再加蓋，就會招致墮罪；用磚石和木頭建造，即使很多也沒有罪過。

眾不差教授比丘尼學處

具足戒律、有聞持能力，年齡達到二十個夏臘（varsa，出家年數）；言辭善巧圓滿，不曾有玷污尼眾的行為；善於宣說八他勝法（asta-sthavira，比丘尼的八條重戒），能夠開演八敬法（asta-garu-dharma，比丘尼必須遵守的八條戒律）；具備七種可以被差遣的條件，不符合這些條件就不適合。 　善於理解蘇呾羅（sutra，經）、毗奈耶（vinaya，律）和母論（matrka，論母）；這樣才適合教授比丘尼，除了諍訟之外能夠調伏。 　除了這些之外還有其他的，第二種是略微教授；大眾如果有教導，上座可以傳達。 　尼眾是否清凈？又是否和合？這裡沒有比丘，對比丘尼進行教授；姊妹們，牟尼（muni，聖者）的教導，常常需要不放逸；不要讓戒律損失，這是三惡道的因。 　因為您（比丘尼）有二十個夏臘，能夠調伏所化度的眾生；對於律教善於明瞭，國王和比丘應該知曉。

教授至日沒學處

被差遣去進行教授，即使可以具足尸羅（sila，戒律）；以及明白事理也必須早點回去，不允許超過日落的時間。 　日落時產生日落的想法，或者可能產生猶豫；仍然爲了教授的事情，得到墮罪是無疑的。 　未日落時產生日落的想法，未日落時產生懷疑；被惡作的箭射中，應當承受巨大的痛苦。 　如果尼眾的門沒有關閉，或者可能...

【English Translation】 English version When a woman asks for water, a bhiksu (Buddhist monk) should give it; one should not pour it continuously, and one should not generate a mind of foolishness and attachment.

◎ The precept regarding exceeding the limit when building a large monastery

When building a large vihara (monastery), one should establish the foundation and install drainage facilities; one should install doors, door panels, and latches, and one can set up bright windows. If one wants to build walls, one should mix grass and mud to make mud; when building up to the level of the horizontal beams, do not exceed two or three layers. If one adds more on top of that, one will incur a downfall offense; building with bricks, stones, and wood, even if it is a lot, there is no offense.

◎ The precept regarding not appointing a bhiksunī (Buddhist nun) to teach without the assembly's approval

One who is fully ordained, has the ability to retain what is heard, and is twenty years in seniority (varsa, years since ordination); one whose speech is skillful and complete, and has never had defiling conduct with nuns; one who is good at explaining the eight parajikas (asta-sthavira, eight major precepts for bhiksunīs), and is able to expound on the eight garudharmas (asta-garu-dharma, eight rules that bhiksunīs must follow); one who possesses the seven qualities to be appointed, and is not suitable if these conditions are not met. One who is good at understanding the sutras (sutra), the vinaya (vinaya), and the matrka (matrka, the matrix of treatises); only then is one suitable to teach bhiksunīs, and is able to subdue except for disputes. Besides these, there are others, the second is a brief teaching; if the assembly has instructions, the senior can convey them. Are the nuns pure? And are they harmonious? There are no bhiksus here who are teaching the bhiksunīs; sisters, the teachings of the muni (muni, sage), always need to be without negligence; do not let the precepts be lost, this is the cause of the three evil realms. Because you (bhiksunī) have twenty years of seniority, you are able to subdue the beings to be transformed; you are good at understanding the teachings of the vinaya, the king and the bhiksus should know.

◎ The precept regarding teaching until sunset

Being appointed to teach, even if one can be complete in sila (sila, precepts); and understand things, one must return early, and it is not allowed to exceed the time of sunset. At sunset, one has the thought of sunset, or may have hesitation; still for the matter of teaching, obtaining a downfall offense is without doubt. Before sunset, one has the thought of sunset, before sunset, one has doubt; being hit by the arrow of evil-doing, one should receive great suffering. If the door of the nuns is not closed, or perhaps...

門相近； 　或為多教授，　　日沒並無傷。 　尼可作供養，　　應隨自己能； 　尊人當受食，　　令其福增長。

謗他為飲食故教授學處

若以嫌嫉意，　　輕毀教授人； 　由生不善心，　　當遭獄火焰。 　彼有貪染心，　　教尼求飲食； 　見實而說者，　　此誠無有過。

與非親尼衣學處

若是非親尼，　　不合與衣服； 　由彼心貪覓，　　來處不籌量。

與非親尼作衣學處

于非親尼處，　　不應為作衣； 　由作惡形儀，　　令俗生譏丑。

與尼同道行學處

苾芻向余處，　　共尼同伴行； 　賊等多怖時，　　共行無有過。 　若病無人持，　　不應棄于路； 　苾芻苾芻女，　　展轉互相舁。 　尼自將路糧，　　苾芻得為凈； 　苾芻持尼凈，　　此並勿生疑。

與苾芻尼同乘一船學處

苾芻若與尼，　　乘船或上下， 　於斯便不許，　　直渡者無愆。

獨與女人屏處坐學處

緣彼鄔陀夷，　　共女屏處坐； 　因招眾譏謗，　　聖制不應然。

獨與尼屏處坐學處

又與笈多尼，　　獨在屏處坐； 　據緣但道一，　　餘三並墮愆。

知苾芻尼讚歎得食學處

苾芻知彼尼，　　讚歎故得食； 　除

【現代漢語翻譯】 現代漢語譯本 門彼此相鄰； 或者作為眾多導師，日落時分也沒有妨礙。 可以對尼（尼姑）進行供養，應該根據自己的能力； 尊敬的人應當接受食物，使他們的福報增長。

誹謗他人爲了飲食而教授學處

如果以嫌棄嫉妒的心意，輕視詆譭教授的人； 由於產生不善的心，應當遭受地獄的火焰。 他們有貪婪染著的心，教尼（尼姑）去尋求飲食； 見到實情而說出來的人，這實在沒有過錯。

給予非親屬的尼（尼姑）衣服學處

如果是非親屬的尼（尼姑），不應該給予衣服； 因為她們內心貪求，對於衣服的來處不加考慮。

為非親屬的尼（尼姑）做衣服學處

對於非親屬的尼（尼姑），不應該為她們做衣服； 因為製作不好的形狀儀容，讓世俗之人產生譏諷醜陋之感。

與尼（尼姑）一同走路學處

比丘（出家男眾）前往其他地方，與尼（尼姑）一同結伴而行； 在盜賊等多種恐怖情況下，一同行走沒有過錯。 如果尼（尼姑）生病沒有人扶持，不應該丟棄在路邊； 比丘（出家男眾）和比丘尼（出家女眾），輪流互相抬著走。 尼（尼姑）自己攜帶路上的糧食，比丘（出家男眾）可以為她做凈食； 比丘（出家男眾）為尼（尼姑）持凈食，這些都不必產生懷疑。

與比丘尼（出家女眾）同乘一條船學處

比丘（出家男眾）如果與尼（尼姑）同乘船隻，或者上下船， 在這種情況下是不允許的，直接渡河的人沒有罪過。

獨自與女人在隱蔽的地方坐學處

因為鄔陀夷（Udayi，人名）的緣故，與女人在隱蔽的地方坐； 因此招致大眾的譏諷誹謗，聖制規定不應該這樣做。

獨自與尼（尼姑）在隱蔽的地方坐學處

又與笈多尼（Guptani，尼姑名）獨自在隱蔽的地方坐； 根據因緣只說了一件事，其餘三件事都犯戒。

知道比丘尼（出家女眾）讚歎而獲得食物學處

比丘（出家男眾）知道那些尼（尼姑）因為讚歎的緣故而獲得食物； 除了

【English Translation】 English version The doors are close to each other; Or as many professors, there is no harm at sunset. Nuns (Nis) can be offered alms, according to one's ability; Respected people should receive food, so that their blessings increase.

Slandering others for teaching the precepts for the sake of food

If with a mind of aversion and jealousy, one despises and slanders the teacher; Due to generating an unwholesome mind, one should suffer the flames of hell. They have a greedy and attached mind, teaching nuns (Nis) to seek food; Those who speak the truth, this is truly without fault.

The precept of giving clothes to non-relatives nuns (Nis)

If they are non-relative nuns (Nis), clothes should not be given; Because their hearts are greedy, they do not consider the source of the clothes.

The precept of making clothes for non-relative nuns (Nis)

For non-relative nuns (Nis), clothes should not be made for them; Because making bad shapes and appearances causes the laity to generate ridicule and ugliness.

The precept of walking on the road with nuns (Nis)

If a Bhikshu (ordained male) goes to another place, walking with a nun (Ni) as a companion; In times of many fears such as thieves, there is no fault in walking together. If a nun (Ni) is sick and no one is supporting her, she should not be abandoned on the road; Bhikshus (ordained males) and Bhikshunis (ordained females) should take turns carrying each other. If the nun (Ni) carries her own food for the journey, the Bhikshu (ordained male) can purify it for her; If the Bhikshu (ordained male) holds pure food for the nun (Ni), there is no need to doubt these things.

The precept of riding in the same boat with Bhikshunis (ordained females)

If a Bhikshu (ordained male) rides in a boat with a nun (Ni), or gets on or off the boat, In this situation it is not allowed, those who cross directly have no fault.

The precept of sitting alone with a woman in a secluded place

Because of Udayi (Udayi, a person's name), sitting with a woman in a secluded place; Therefore, inviting public ridicule and slander, the Holy One has prescribed that this should not be done.

The precept of sitting alone with a nun (Ni) in a secluded place

Also, sitting alone with Guptani (Guptani, a nun's name) in a secluded place; According to the circumstances, only one thing was said, the other three are offenses.

Knowing that Bhikshunis (ordained females) obtain food through praise, the precept

If a Bhikshu (ordained male) knows that those nuns (Nis) obtain food because of praise; Except for

其先有意，　　食便招墮罪。 　讚歎有二種，　　具戒及多聞： 　具戒從預流，　　乃至阿羅漢； 　多聞蘇呾羅，　　毗奈耶母論； 　實有如斯德，　　贊食許無愆。 　若實無有德，　　為利受尼贊； 　知而啖食者，　　即招其本罪。

展轉食學處

苾芻無疹病，　　非衣作行時； 　足已更生貪，　　食時便得罪。 　一食不能安，　　此說名為病； 　但獲衣方肘，　　是謂施衣時。 　僧房制底處，　　其地如小席； 　掃拭及灑涂，　　此名為作務。 　若半瑜繕那，　　苾芻去還返； 　斯名道行事，　　更食者無罪。 　若得有衣請，　　更受無衣者； 　受后招惡作，　　食時便獲本。 　先得無衣請，　　後有支伐羅； 　兩處縱俱餐，　　此食非遮限。 　前得有衣請，　　后請亦有衣； 　兩處食隨情，　　此皆無有過。 　若棄無衣處，　　行就有衣家； 　開難緣及衣，　　非餘事應識。 　若知于俗舍，　　普請盡僧伽； 　授事及餘人，　　至時鳴健稚。 　苾芻于自黨，　　若客新來至； 　請處應教示，　　默去不應為。

施一食過受學處

外道所居處，　　苾芻在彼停； 　無病一日餐，　　異斯便不合。 　無病別日住，　　便得惡作罪；

【現代漢語翻譯】 現代漢語譯本 如果事先已經有進食的意圖，那麼進食就會招致墮罪。 讚歎有兩種情況，一是讚歎持戒清凈者，二是讚歎博學多聞者： 持戒清凈者，從預流（Srotapanna，須陀洹，入流者）到阿羅漢（Arhat，應供），都可讚嘆； 博學多聞者，精通蘇呾羅（Sutra，經）、毗奈耶（Vinaya，律）和母論（Matrika，論母）； 如果確實具有這樣的功德，讚歎他們並供養食物，就沒有過失。 如果實際上沒有這些功德，爲了獲得利益而接受尼（尼姑）的讚歎和供養； 明知如此還去食用，就會招致原本的罪過。

展轉食學處

比丘（Bhikkhu，出家男眾）沒有疾病，不在非著衣時行走； 如果已經滿足，又生起貪慾，進食時便會犯戒得罪。 一次進食不能滿足，這被稱為病； 僅僅獲得一肘之寬的布料，這被稱為施衣時。 僧房、制底（Caitya，塔）等處，其地如同一張小蓆子； 掃地、擦拭和灑水，這被稱為作務。 如果半瑜繕那（Yojana，由旬，古印度長度單位）之內，比丘往返； 這被稱為道行之事，再次進食就沒有罪過。 如果得到有衣服的邀請，再去接受沒有衣服者的邀請； 接受之後會招致惡作（Dukkata，突吉羅，輕罪），進食時便會犯根本的罪過。 先前得到沒有衣服的邀請，之後又有支伐羅（Civara，袈裟）的供養； 兩處即使都去用餐，這種進食也不在禁止之列。 先前得到有衣服的邀請，之後得到的邀請也有衣服； 兩處進食可以隨意，這些都沒有過錯。 如果放棄沒有衣服的地方，前往有衣服的人家； 開許在危難情況和爲了衣服的情況下，而非其他事情，應當知曉。 如果知道在俗家，普遍邀請整個僧伽（Samgha，僧團）； 授事者和其他人，到時敲擊健稚（Ghanta，犍椎，鐘）。 比丘對於自己的同伴，或者有新來的客人； 應該告知邀請的地點，默默離開是不應該做的。

施一食過受學處

外道所居住的地方，比丘在那裡停留； 沒有疾病的情況下，一天只能進食一次，超過這個限制就不合規矩。 沒有疾病，在不同的日子居住，便會得到惡作罪。

【English Translation】 English version If there is a prior intention to eat, then eating will incur a transgression. There are two kinds of praise, one is praising those who uphold the precepts purely, and the other is praising those who are learned and knowledgeable: Those who uphold the precepts purely, from Srotapanna (stream-enterer) to Arhat (worthy one), can be praised; Those who are learned and knowledgeable are proficient in Sutra (discourses), Vinaya (discipline), and Matrika (matrices); If one truly possesses such virtues, praising them and offering food is without fault. If one does not actually have these virtues, but accepts praise and offerings from nuns for the sake of gain; Knowing this and still consuming the food, one will incur the original transgression.

Rules Concerning Eating Successively

A Bhikkhu (monk) without illness, not walking at a time when robes are not worn; If already satisfied, and greed arises again, then eating will incur a transgression. Not being satisfied with one meal, this is called illness; Merely obtaining a cloth the width of an elbow, this is called the time of giving robes. Monasteries, Caityas (stupas), and such places, their ground is like a small mat; Sweeping, wiping, and sprinkling water, this is called work. If within half a Yojana (ancient Indian unit of distance), a Bhikkhu goes and returns; This is called an act of walking the path, eating again is without transgression. If one receives an invitation with robes, and then accepts an invitation from one without robes; After accepting, one will incur a Dukkata (minor offense), and eating will incur the original transgression. If one receives an invitation without robes first, and then there is an offering of Civara (robes); Even if one dines at both places, this eating is not prohibited. If one receives an invitation with robes first, and the subsequent invitation also has robes; Eating at both places is at will, all of these are without fault. If one abandons a place without robes, and goes to a house with robes; It is permitted in cases of difficulty and for the sake of robes, not other matters, one should know. If one knows that in a layperson's house, the entire Samgha (community) is invited; The one assigning duties and others, strike the Ghanta (bell) when the time comes. A Bhikkhu, for his own companions, or if there are new guests arriving; One should inform them of the location of the invitation, leaving silently is not to be done.

Rules Concerning Receiving More Than One Offering of Food

A place where non-Buddhists reside, a Bhikkhu stays there; Without illness, one may eat only once a day, exceeding this limit is not in accordance. Without illness, residing on separate days, one will incur a Dukkata offense.

如更受他食，　　咽便招本愆。 　施主意平等，　　或是親族處： 　假令多日食，　　斯非是愆咎。

過三缽受食學處

施主非隨意，　　若得飯麨等； 　二三持滿缽，　　若過招本罪。 　大缽若取三，　　二大及中一； 　兩大兼一小，　　二中並一大； 　二中兼一小，　　滿缽取持歸； 　斯皆得本愆，　　三小咸無過。 　親族歡懷與，　　受多無有過； 　受已應持去，　　平分與苾芻。

足食學處

苾芻足食竟，　　不合更重食； 　不作于余法，　　咽咽罪隨生。 　五種珂但尼，　　斯非是足限； 　正食若足已，　　此亦不應餐。 　五種蒱膳尼，　　米飯麥豆飯， 　麨肉及諸餅，　　是正食應知。 　根莖葉花果，　　名五珂但尼； 　此據嚼嚙義，　　五正通含啖。 　知是蒱膳尼，　　有授者相近； 　已作遮止法，　　從座舍威儀。 　于如是五處，　　名足食苾芻； 　此中隨一無，　　則不名為足。 　足罷竟去休，　　此說名遮足； 　若道且言者，　　聖說許無愆。 　若作餘食法，　　非側非背後； 　不安在懷中，　　非空非置地。 　兩手極凈洗，　　然後方受食； 　食了不離座，　　是未足應知。 　執食可蹲踞，　　對苾芻應告：

【現代漢語翻譯】 現代漢語譯本 如果（比丘）已經接受了其他食物，每嚥下一口都會招致根本的過失。 如果施主是出於平等的心意，或者是親族提供的食物：即使多日食用，這也不是過錯。

過三缽受食學處

如果施主不是隨意佈施，而是給予米飯、炒麵等食物；用二三個缽盛滿，如果超過這個量，就會招致根本的罪過。 如果用大缽，最多可以取三缽；或者兩大缽加一中缽；或者兩大缽加一小缽；或者兩中缽加一大缽；或者兩中缽加一小缽，盛滿缽后拿走；這些都會招致根本的過失，但如果都是小缽，取三缽也沒有過錯。 如果是親族歡喜地給予，接受再多也沒有過錯；接受后應該拿走，平均分給其他比丘。

足食學處

比丘已經吃飽后，不應該再重複食用；如果不按照規定的方法，每嚥下一口都會產生罪過。 五種『珂但尼』（khādaniya，可咀嚼的食物），不在此足食的限制之內；如果正餐已經吃飽，這些也不應該再吃。 五種『蒱膳尼』（bhojanīya，正餐食物）是：米飯、麥飯、豆飯、炒麵、肉以及各種餅，這些應該被認為是正餐食物。 根、莖、葉、花、果，被稱為五種『珂但尼』（khādaniya）；這是根據咀嚼的意義來定義的，五種正餐食物則包括吞嚥。 如果知道是『蒱膳尼』（bhojanīya），並且有佈施者在附近；已經做了遮止法，就應該從座位上起身離開。 在以上五種情況下，才被稱為『足食』（吃飽）的比丘；如果其中任何一種情況不具備，就不能被稱為吃飽。 吃飽後起身離開，這被稱為『遮足』（表示已經吃飽）；如果說『且慢』或者其他類似的話，佛陀允許沒有過失。 如果要做其他食用行為，不要側身或背對（施主）；不要放在懷裡，不要放在空中或地上。 用非常乾淨的兩手洗凈后，才能接受食物；吃完后不離開座位，這應該被認為是沒有吃飽。 拿著食物可以蹲著，應該對比丘說：

【English Translation】 English version If (a bhikkhu) has already received other food, each swallow will incur a fundamental transgression. If the donor offers food with an equal mind, or if it is provided by relatives: even if consumed for many days, this is not a fault.

Training Rule on Receiving Food Beyond Three Bowls

If the donor does not give arbitrarily, but provides rice, fried noodles, etc.; filling two or three bowls, exceeding this amount will incur a fundamental offense. If using large bowls, one may take up to three bowls; or two large bowls plus one medium bowl; or two large bowls plus one small bowl; or two medium bowls plus one large bowl; or two medium bowls plus one small bowl, taking the full bowls away; all these will incur a fundamental offense, but if all are small bowls, taking three bowls is without fault. If relatives give joyfully, accepting more is without fault; after accepting, it should be taken away and divided equally among the other bhikkhus.

Training Rule on Sufficiency of Food

A bhikkhu, having eaten his fill, should not eat again; if not done according to the prescribed method, each swallow will generate an offense. The five types of 『khādaniya』 (chewable foods), are not within the limit of sufficiency; if the main meal is already sufficient, these should also not be consumed. The five types of 『bhojanīya』 (staple foods) are: rice, barley rice, bean rice, fried noodles, meat, and various cakes; these should be recognized as staple foods. Roots, stems, leaves, flowers, and fruits are called the five types of 『khādaniya』; this is defined according to the meaning of chewing, while the five staple foods include swallowing. If it is known to be 『bhojanīya』, and there is a donor nearby; having made the act of refusal, one should rise from the seat and leave. In the above five situations, one is called a 『sufficient』 (full) bhikkhu; if any of these conditions are not met, one cannot be called full. Rising and leaving after being full is called 『ceasing sufficiency』 (indicating fullness); if one says 『wait a moment』 or similar words, the Buddha allows it without offense. If performing other eating actions, do not turn sideways or back (to the donor); do not hold it in the bosom, do not hold it in the air or place it on the ground. Wash both hands very cleanly before accepting food; not leaving the seat after eating should be considered as not having eaten enough. Holding the food, one may squat, and should say to the bhikkhu:

我作餘食法，　　仁當憶念知。 　彼人當取食，　　若二若三口； 　語言持取去，　　隨意可應餐。 　若彼雖足食，　　然未離於座； 　應就彼人前，　　作法皆如上。 　彼人不合食，　　應告食人言： 　將去任情餐，　　名第二餘法。 　若得非正食，　　謂是乳酪類、 　薄粥薄麨等，　　並非成足食。 　若豎匙不住，　　此名為薄粥； 　指鉤不見跡，　　謂薄麨應知。 　若作足食想，　　及以生猶豫； 　食便招本罪，　　便開地獄門。 　若食雖未足，　　而為足食心； 　及起疑意時，　　皆招惡作罪。

勸足食學處

知他足食竟，　　不為餘食法； 　內懷于噁心，　　勸食便生罪。 　知足食想疑，　　慇勤勸彼足； 　欲令他犯過，　　當來苦自傷。 　不應以雙足，　　蹈于食葉上； 　病者便非過，　　無病起譏嫌。 　苾芻若無病，　　連鞋不應食； 　病應抽出足，　　蹋鞋上非愆。 　授食在背側，　　或遠或隔障； 　及不仰手時，　　斯皆不成受。 　授者立相近，　　目前無障隔； 　皆須仰手受，　　極可用心請。 　指食令安缽，　　如其墮葉盤； 　此即名為受，　　無疑應可食。 　微塵有多種，　　花果飲食衣； 　有觸與無觸，　　

【現代漢語翻譯】 現代漢語譯本 我制定了剩餘食物的處理方法（餘食法），有仁心的人應當憶念並瞭解。 那個人應當取用食物，無論是兩口還是三口； 用語言告知后取走，可以隨意地在其他餐食用。 如果那個人已經吃飽，但還沒有離開座位； 應當到那個人面前，按照上述方法處理。 如果那個人不適合食用，應當告訴正在食用的人： 『拿去隨意食用』，這被稱為第二種剩餘食物的處理方法。 如果得到的不是正餐食物，比如是乳酪類、 稀粥或稀炒麵等，這些不能算是吃飽的正餐。 如果豎起勺子站不住，這被稱為稀粥； 手指劃過不見痕跡，這被稱為稀炒麵，應當知道。 如果產生已經吃飽的想法，或者產生猶豫； 食用這些食物就會招致根本罪，開啟地獄之門。 如果食物雖然沒有吃飽，但心裡認為是吃飽了； 以及產生懷疑的時候，都會招致惡作罪。

勸足食學處

知道他人已經吃飽，卻不按剩餘食物的處理方法處理； 內心懷有惡意，勸人繼續吃就會產生罪過。 知道他人認為吃飽或懷疑是否吃飽，仍然慇勤勸人吃飽； 想要讓他人犯錯，將來痛苦會自己承擔。 不應該用雙腳踩在食物葉子上； 生病的人這樣做沒有過錯，沒有生病的人這樣做會引起譏諷。 比丘（bhiksu）如果沒有生病，不應該連著鞋子吃東西； 生病時應該抽出腳，踩在鞋子上沒有過錯。 給予食物的人在背後或側面，或者距離很遠或隔著障礙物； 以及不仰起手的時候，這些都不算接受。 給予食物的人站立在附近，前面沒有障礙物； 都必須仰起手接受，並且非常用心地請求。 用手指指著食物讓其落入缽中，或者像食物掉落在葉盤上； 這就可以稱為接受，無疑可以食用。 微塵有多種，包括花、果、飲食、衣服； 有接觸的和沒有接觸的，

【English Translation】 English version I have established the method for dealing with leftover food (餘食法, Yúshífǎ), those with benevolence should remember and understand it. That person should take the food, whether it be two or three mouthfuls; After informing them verbally, take it away, and it can be used freely in other meals. If that person is already full, but has not yet left their seat; You should go before that person and handle it according to the above method. If that person is not suitable to eat it, you should tell the person who is eating: 'Take it and eat it freely,' this is called the second method of dealing with leftover food. If what is obtained is not proper meal food, such as dairy products, Thin congee or thin roasted barley flour, these cannot be considered a full meal. If a spoon cannot stand upright in it, this is called thin congee; If a finger drawn across it leaves no trace, this is called thin roasted barley flour, you should know. If the thought arises that one is already full, or if doubt arises; Eating these foods will incur a fundamental offense, opening the gates of hell. If the food is not yet sufficient, but one thinks in their heart that they are full; And when doubt arises, all will incur the offense of wrongdoing.

Precepts on Advising to Eat Enough

Knowing that another has eaten enough, but not handling the leftover food according to the method; Harboring malicious intent in one's heart, advising them to continue eating will generate offense. Knowing that another thinks they are full or doubts whether they are full, yet earnestly advising them to eat their fill; Wanting to cause another to commit an offense, the suffering will be borne by oneself in the future. One should not step on the food leaves with both feet; A sick person doing so is not at fault, but a healthy person doing so will cause criticism. A bhiksu (比丘, Buddhist monk) without illness should not eat with shoes on; When sick, one should take out their feet, stepping on the shoes is not a transgression. Giving food from behind or the side, or from a distance or through an obstacle; And when not raising the hand to receive, these do not constitute acceptance. The giver stands nearby, with no obstacles in front; One must raise the hand to receive, and request with utmost sincerity. Pointing to the food and letting it fall into the bowl, or like food falling onto a leaf plate; This can be called acceptance, and one can eat it without doubt. There are many kinds of minute particles, including flowers, fruits, food, and clothing; Those with contact and those without contact,

凈與不凈別。 　土塵事多種，　　有凈及不凈； 　睹色不分明，　　此則無勞受。 　塵相若分明，　　不受不應食； 　食污衣須洗，　　不洗便生過。 　若行鹽等竟，　　雖小不應起； 　及時應可坐，　　準次勿相排。 　年卑居老上，　　知想或生疑； 　突色訖里多，　　日日恒增長。 　持食與他人，　　便作希望意； 　彼人重授與，　　不凈不應食。 　決舍絕希望，　　后從他獲得； 　此名清凈食，　　受時無有過。 　勿語益送人，　　與我如是食； 　隨行得應啖，　　病人非在遮。 　苾芻若食了，　　可留一大抄； 　普施於眾生，　　不應為簡別。 　若客至將行，　　撿挍人並病； 　及以看病者，　　隨情在前食。 　因籠拏開粥，　　僧眾並隨聽； 　由斯影勝王，　　施地佛聽受。 　因論于食法，　　及與藥相應； 　凈地等要門，　　隨事皆須識。 　飯餅及肉魚，　　豆飯並麨等； 　斯謂為時藥，　　養命啖恒須。 　蒱萄及芭蕉，　　醋果並蘡薁； 　棗等烏曇跋，　　並曰非時漿。 　俗人及求寂，　　熟柔當凈濾； 　酪漿蔗醋漿，　　斯等非時飲。 　說有七日藥，　　酥油蜜諸糖， 　石蜜及沙糖，　　許服皆無過。 　又有盡壽藥，　　謂是根莖

【現代漢語翻譯】 現代漢語譯本 關於凈與不凈的區別： 世間的塵土事物多種多樣，有乾淨的也有不乾淨的；如果看到顏色不能分辨清楚，那麼就不會因此而受到困擾。如果塵土的相狀能夠分辨清楚，那麼不乾淨的東西就不應該接受，不應該食用；如果衣服被弄髒了，就應該清洗，不清洗就會產生過失。 如果進行鹽等交易完畢，即使是很小的事情也不應該立刻起身；應該及時坐下，按照次序不要互相推擠。 年紀小的人如果坐在年長的人前面，可能會引起對方的猜疑；『突色訖里多』（Tussekirita，不確定含義，可能是某種植物或食物的名稱）會日日增長。 拿著食物給別人，就產生了希望得到回報的想法；如果那個人又把食物轉授給你，這種不乾淨的食物就不應該食用。 決心捨棄希望，之後從其他人那裡獲得食物；這叫做清凈的食物，接受的時候就沒有過失。 不要說話來幫助送食物的人，說『給我這樣的食物』；隨行的人應該吃自己得到的食物，病人不在禁止之列。 比丘（Bhiksu，佛教出家男眾）如果吃完了食物，可以留下一大勺；普遍施捨給眾生，不應該有所選擇。 如果有客人來訪即將離開，檢查照顧病人的人和病人；以及照顧病人的人，可以根據情況讓他們先吃。 因為『因籠拏』（Inlongna，不確定含義）打開粥，僧眾都隨之聽從；由於這個原因，『影勝王』（Yingshengwang，不確定含義）佈施土地，佛陀允許接受。 因為討論食物的法則，以及與藥物的相應；乾淨的土地等重要事項，都要根據情況瞭解。 米飯、餅、肉、魚，豆飯和炒麵等；這些被稱為時藥，爲了養命需要經常食用。 葡萄、芭蕉、醋果和蘡薁（yīng yù，一種野生葡萄）；棗等烏曇跋（Utanba，不確定含義），都叫做非時漿。 在家信徒和沙彌（求寂，佛教出家預備階段的修行者），煮熟煮爛后應當用乾淨的東西過濾；乳酪、蔗糖漿、醋漿等，這些都是非時飲品。 說有七日藥，酥油、蜂蜜、各種糖，石蜜和砂糖，允許服用都沒有過失。 還有盡壽藥，指的是根莖。

【English Translation】 English version Distinction between Pure and Impure: There are many kinds of things in the world, some are pure and some are impure; if one cannot clearly distinguish the colors one sees, then one will not be troubled by it. If the appearance of dust can be clearly distinguished, then impure things should not be accepted or eaten; if clothes are soiled, they should be washed, otherwise faults will arise. If a transaction such as salt is completed, one should not get up immediately, even if it is a small matter; one should sit down in a timely manner, and not push each other in order. If a younger person sits in front of an elder, it may cause suspicion; 『Tussekirita』 (uncertain meaning, possibly the name of a plant or food) will increase day by day. Holding food to give to others creates the thought of hoping for a return; if that person then gives the food back to you, this impure food should not be eaten. Resolving to abandon hope, and then obtaining food from others; this is called pure food, and there is no fault in receiving it. Do not speak to help the person giving food, saying 'Give me this kind of food'; those who accompany should eat what they receive, and the sick are not excluded. If a Bhiksu (Buddhist monk) has finished eating, he may leave a large spoonful; to give universally to all beings, without discrimination. If a guest arrives and is about to leave, check on those who are caring for the sick and the sick themselves; and those who are caring for the sick, may be allowed to eat first according to the situation. Because 『Inlongna』 (uncertain meaning) opens the congee, the Sangha (Buddhist monastic community) all follow and listen; for this reason, 『Yingshengwang』 (uncertain meaning) donates land, and the Buddha allows it to be accepted. Because of the discussion of the rules of food, and its correspondence with medicine; clean land and other important matters, must be understood according to the situation. Rice, cakes, meat, fish, bean rice and fried noodles, etc.; these are called timely medicine, and need to be eaten regularly to nourish life. Grapes, bananas, vinegar fruits and Vitis davidii (yīng yù, a wild grape); dates and Utanba (uncertain meaning), are all called untimely juice. Lay people and Sramaneras (novice monks), should filter after cooking thoroughly; yogurt, sugarcane juice, vinegar juice, etc., are all untimely drinks. It is said that there are seven-day medicines, ghee, honey, various sugars, rock sugar and granulated sugar, all of which are allowed to be taken without fault. There are also medicines for life, referring to roots and stems.

等； 　如法應守持，　　無限常聽服。 　根雞舌姜等，　　莖謂不死條； 　黃姜等可知，　　並諸香雜水。 　七葉苦爪苗，　　果謂胡椒等； 　及以三果類，　　準病服皆聽。 　紫礦及阿魏，　　黃蠟諸樹汁； 　油麻灰等五，　　復有五種鹽。 　庵末羅苦木，　　七葉尸利沙； 　如斯樹等皮，　　皆名盡壽藥。 　如是諸藥類，　　不擬將充食； 　但欲排飢渴，　　希心趣涅槃。 　蒱萄及石榴，　　庵婆芭蕉等； 　根謂蓮藕類，　　是時攝應知。 　如斯時藥等，　　展轉更相雜； 　各從前藥勢，　　服用者無傷。 　熊羆及龜鱉，　　並江豬等脂； 　並隨身治病，　　非時咸可服。 　醫言食生肉，　　人蛇象不聽； 　魚肉若持來，　　問凈當隨食。 　門前制底舍，　　空露地水堂； 　檐下及房中，　　並不應煮食。 　作凈有五種，　　生心等軌則； 　若為作食廚，　　眾僧共立凈。 　住處絣繩墨，　　草創立基時， 　解法營作人，　　興心應作法： 　我今於此處，　　立作眾凈廚； 　三心念口言，　　謂是生心凈。 　造寺半已了，　　知事對僧前； 　我今普告知，　　應如是三說。 　此處我守持，　　將為凈食處； 　作如是告白，　　名為共印持。 　

【現代漢語翻譯】 現代漢語譯本： 如法應當守護堅持，對於戒律要無限地經常聽從和奉行。 根類的藥物包括雞舌香、姜等；莖類的藥物被稱為不死條（一種草藥）； 黃姜等是可以知道的，以及各種香料混合的水。 葉類的藥物包括七葉蓮、苦爪苗；果類的藥物包括胡椒等； 以及三果的種類，根據病情服用都是允許的。 紫礦和阿魏（一種樹脂），黃蠟以及各種樹的汁液； 油麻灰等五種，還有五種鹽。 庵末羅（余甘子）、苦木，七葉樹、尸利沙（合歡樹）； 像這樣的樹皮等，都叫做盡壽藥。 像這些藥物，不打算用來充當食物； 只是爲了排除飢餓和乾渴，希望趣向涅槃（Nirvana）。 葡萄和石榴，庵婆（芒果）、芭蕉等； 根類的如蓮藕等，這些是時藥，應當知道。 像這些時藥等，輾轉互相摻雜； 各自按照之前藥物的藥效，服用者沒有傷害。 熊、羆（棕熊）以及龜、鱉，還有江豬（河豚）等的脂肪； 以及隨身攜帶治療疾病的藥物，在非時都可以服用。 醫生說可以吃生肉，人肉、蛇肉、象肉是不允許的； 如果有人拿魚肉來，問清楚是否清凈，應當可以食用。 門前的制底舍（支提，佛塔），空曠的露天地、水堂； 屋檐下以及房間中，都不應該煮食物。 作凈有五種方法，生起清凈心等軌則； 如果爲了製作食物的廚房，眾僧共同設立凈地。 在住處拉繩墨，在草地上創立地基時， 懂得方法營建的人，發起清凈心應當這樣做： '我現在於此處，建立作為眾僧清凈的廚房'； 以三種心念誦口中說出，這叫做生心凈。 建造寺廟完成一半，知事在僧眾面前； '我現在普遍告知大家'，應當這樣說三次。 '此處我守護堅持，將作為清凈的飲食之處'； 作這樣的宣告，叫做共同印持。

【English Translation】 English version: One should righteously uphold and adhere to the precepts, and constantly listen to and follow them without limit. Root-based medicines include clove, ginger, etc.; stem-based medicines are called 'immortal stalks' (a type of herb); Yellow ginger and the like are known, as well as various fragrant mixed waters. Leaf-based medicines include seven-leaf lotus, bitter gourd sprouts; fruit-based medicines include pepper, etc.; And the types of three fruits, taking them according to the illness is allowed. Purple ore and asafoetida (a resin), yellow wax and various tree saps; Oilseed ash and the like, five types, and there are five types of salt. Amalaka (Indian gooseberry), bitter wood, seven-leaf tree, Shirisha (Albizia tree); Barks of such trees are all called 'life-sustaining medicines'. These kinds of medicines are not intended to be used as food; But only to relieve hunger and thirst, hoping to move towards Nirvana (Nirvana). Grapes and pomegranates, Amba (mango), bananas, etc.; Root-based ones like lotus roots, these are seasonal medicines, one should know. These seasonal medicines, etc., are mixed and mingled with each other; Each according to the potency of the previous medicine, those who take them will have no harm. Bear, grizzly bear, and turtle, soft-shelled turtle, and river pig (pufferfish) fat; And medicines carried to treat illnesses, can be taken at any time. Doctors say that raw meat can be eaten, but human, snake, and elephant meat are not allowed; If someone brings fish or meat, ask if it is pure, and it should be eaten. The Chaitya (Stupa) in front of the gate, the open ground, the water hall; Under the eaves and in the room, one should not cook food. There are five ways to make it pure, the rules of generating a pure mind; If it is a kitchen for making food, the Sangha (monastic community) together establishes a pure place. When pulling the rope at the dwelling place, when establishing the foundation on the grass, Those who understand the method of construction, generating a pure mind should do this: 'I am now here, establishing a pure kitchen for the Sangha'; Reciting with three minds and speaking with the mouth, this is called 'generating a pure mind'. When the construction of the temple is half completed, the administrator in front of the Sangha; 'I now universally inform everyone', should say this three times. 'This place I guard and uphold, and will be a pure place for food and drink'; Making such a declaration is called 'jointly endorsing'.

若人造寺宇，　　房門料亂開； 　室相不齊行，　　此名牛臥凈。 　若有僧住處，　　苾芻久棄捨； 　后至過便無，　　斯名廢故凈。 　若僧秉白二，　　羯磨眾詳許； 　知法並同心，　　名為作法凈。 　如是五凈廚，　　苾芻不作法； 　停食及煮食，　　悉皆成不凈。 　為凈二五殊，　　刀火蔫鳥甲； 　墮拔截擘壞，　　作法者無愆。 　火壞五咸凈，　　余損子皆成； 　傷皮有不成，　　于中驗生性。 　當於上座所，　　行食者應言： 　三缽羅法哆，　　是名行食法。 　上座當告言：　　應平等行與； 　須正意而食，　　了說愿伽他。 　正說福頌時，　　苾芻不應食； 　若不聞聲者，　　食時無有過。 　正說伽他時，　　聞時應諦聽； 　頌了隨情食，　　更說非遮限。 　有能者應說，　　眾首或餘人； 　演法應時機，　　當隨施主望。 　凡是說法人，　　應須與伴助； 　由非獨一己，　　令法有光輝。 　為眾誦經時，　　夜無燈不許； 　護蟲為百目，　　或復作籠遮。 　所食魚肉等，　　與俗勝人同； 　他持施缽中，　　應食全無罪。 　他為作肉食，　　若有見聞疑； 　此則不應餐，　　為愍眾生故。 　得虎狼等殘，　　若有聞疑見； 　由彼心不

【現代漢語翻譯】 現代漢語譯本 如果有人建造寺廟，房屋的門和材料隨意亂用；房間的朝向和排列不整齊，這叫做『牛臥凈』（寺廟建築不規範，像牛臥地一樣）。 如果有僧人居住的地方，之前的僧人長期遺棄；後來的人來了之後就直接使用，這叫做『廢故凈』（使用廢棄的舊寺廟）。 如果僧人按照『白二羯磨』（一種僧團會議程式）的規定，經過大眾詳細許可；瞭解佛法並且同心同德，這叫做『作法凈』（通過正規程式認可）。 像這樣具備五種清凈的廚房，如果僧人不按照規定進行儀式；停止供食或者烹煮食物，全部都會變得不清凈。 爲了區分清凈與不清凈，刀、火、蔫鳥甲（指不潔之物）；對於墮落、拔出、截斷、劈開、損壞等行為，按照規定進行儀式的就沒有罪過。 用火燒燬五種不凈之物全部都算清凈，其餘的損壞只要留下種子就可以；如果傷及皮層就不能算清凈，從中可以驗證其生命力。 當在上座（寺院中地位較高的僧人）處，行食者應該說：『三缽羅法哆』（具體含義待考），這是行食的方法。 上座應當告知說：『應該平等地分發食物』；必須端正心意而食用，完整地說出愿伽他（愿頌）。 正在念誦福頌的時候，僧人不應該吃東西；如果沒有聽到聲音，吃東西就沒有過錯。 正在念誦伽他的時候，聽到的人應該認真聽；唸完之後可以隨意吃，再說其他的事情也沒有限制。 有能力的人應該說法，可以是僧團的首領或者其他人；演說佛法應該根據時機，應當順應施主的期望。 凡是說法的人，應該需要同伴的幫助；因為不是獨自一人，才能使佛法發揚光大。 為大眾誦經的時候，晚上沒有燈是不允許的；爲了保護蟲子，要點百目燈（一種燈）或者用籠子遮蓋。 所吃的魚肉等食物，與世俗之人相同；別人拿著施捨的缽來供養，吃這些食物完全沒有罪過。 別人爲了你而做肉食，如果看到、聽到或者懷疑；這種肉食就不應該吃，爲了憐憫眾生的緣故。 得到老虎、狼等吃剩的食物，如果有聽到、懷疑、看到的情況；因為他們的心不

【English Translation】 English version If someone builds a monastery, the doors and materials of the buildings are used randomly; the orientation and arrangement of the rooms are not aligned, this is called 'Cow-Lying Purity' (meaning the monastery's construction is not standardized, like a cow lying on the ground). If there is a place where monks reside, which has been abandoned by previous monks for a long time; the later monks come and use it directly, this is called 'Abandoned Old Purity' (using an abandoned old monastery). If the monks follow the rules of 'Bai-Er Karma' (a Sangha meeting procedure), and are approved by the assembly in detail; understanding the Dharma and being of one mind, this is called 'Ritual Purity' (recognized through formal procedures). Like this, a kitchen with five purities, if the monks do not perform the rituals according to the rules; stopping the offering of food or cooking food, all will become impure. In order to distinguish between purity and impurity, knives, fire, withered bird shells (referring to unclean things); for actions such as falling, pulling out, cutting off, splitting open, and damaging, those who perform the rituals according to the rules are not guilty. Burning all five impure things with fire is considered pure, and the remaining damage is fine as long as the seeds are left; if the skin is damaged, it cannot be considered pure, and its vitality can be verified from it. When at the place of the senior monk (the monk with a higher position in the monastery), the food distributor should say: 'San Bo Luo Fa Duo' (specific meaning to be examined), this is the method of distributing food. The senior monk should inform: 'Food should be distributed equally'; one must have a correct mind when eating, and fully recite the Vow Gatha (vow verse). While reciting the Blessing Verse, monks should not eat; if they do not hear the sound, there is no fault in eating. While reciting the Gatha, those who hear it should listen carefully; after reciting, they can eat as they please, and there are no restrictions on saying other things. Those who are capable should preach the Dharma, it can be the leader of the Sangha or others; preaching the Dharma should be according to the occasion, and should follow the wishes of the donors. All those who preach the Dharma should need the help of companions; because it is not alone, the Dharma can be promoted. When reciting scriptures for the public, it is not allowed to have no lights at night; in order to protect the insects, one should light a hundred-eyed lamp (a type of lamp) or cover it with a cage. The fish and meat eaten are the same as those of secular people; if others bring alms bowls to offer, there is no sin in eating these foods. If others make meat dishes for you, if you see, hear, or suspect; this meat should not be eaten, for the sake of compassion for all beings. If you get leftovers from tigers, wolves, etc., if there are situations of hearing, suspicion, or seeing; because their hearts are not

舍，　　此皆不合餐。 　不許無悲心，　　耽味害他命； 　準法依三凈，　　食肉許無愆。 　蒜蔥等諸藥，　　為病在隨聽； 　欲令身命存，　　斯名善法器。 　病者食蒜時，　　當護其臭氣； 　選處應將息，　　隱密可應為。 　為病服食了，　　可洗身令凈； 　臭氣皆除滅，　　方入本房中。 　若服蒜蔥韭，　　為令身凈故； 　停七三二夜，　　如次可應知。 　巡家行乞食，　　料亂有多門； 　應將飯等記，　　無令路差失。 　乞食秉鳴錫，　　欲使施人知； 　及怖于犬牛，　　不許行撾打。 　苾芻于俗舍，　　若食餅果根； 　勿嚼作大聲，　　或時將汁飲。 　自非有要事，　　不應相觸食； 　食時須用心，　　勿濺傍邊者。 　儉時若得食，　　施主歡隨施； 　亦可多將去，　　分張與苾芻。 　若上座受請，　　食半與餘人； 　為濟儉年時，　　活諸同梵行。 　欲令壽命久，　　餘人得應食； 　若在牟尼教，　　一日實難逢。 　若於缽縫中，　　見有餘殘食； 　應以物擿去，　　三洗用無愆。 　食罷口應凈，　　用齒木土等； 　凈水漱三度，　　若過亦隨情。 　苾芻得食已，　　疑有餘人觸； 　應覓未具人，　　重受隨情食。 　有事須行去，　　

【現代漢語翻譯】 現代漢語譯本： 這些情況都不適合一起用餐。 不應該沒有慈悲心，貪圖美味而傷害其他生命； 按照佛法，依據三凈肉的規定，吃肉是可以沒有罪過的。 蒜、蔥等藥物，是爲了治病才允許食用； 爲了讓身體和生命得以存續，這可以稱為是善法之器。 病人在吃蒜的時候，應當注意遮掩其氣味； 選擇合適的處所休息，隱蔽的地方可以用來調養。 爲了治病而服用了蒜等食物后，應該洗凈身體； 臭氣都消除乾淨后，才可以進入自己的房間。 如果服用了蒜、蔥、韭菜等，爲了使身體清凈； 需要分別停留七天、三天、兩天，依次可以這樣理解。 挨家挨戶乞食，可能會遇到很多混亂的情況； 應該用飯票等記錄，不要在路上迷失方向。 乞食時搖動錫杖，是爲了讓施捨的人知道； 也是爲了嚇退狗和牛，但不允許用錫杖敲打它們。 比丘（Bichu，佛教出家男眾）在俗家，如果吃了餅、水果、根莖等食物； 不要咀嚼發出很大的聲音，或者喝湯汁的時候發出聲音。 如果不是有重要的事情，不應該互相接觸食物； 吃飯的時候需要用心，不要濺到旁邊的人。 饑荒年間如果得到食物，施主歡喜地施捨； 也可以多拿一些回去，分給其他的比丘（Bichu，佛教出家男眾）。 如果上座（Shangzuo，寺院中資歷較深的僧人）接受邀請，吃了一半分給其他人； 爲了救濟饑荒的年頭，讓一起修行的同伴活下去。 爲了讓壽命長久，剩餘的食物應該讓其他人吃； 如果在牟尼（Muni，釋迦牟尼佛的尊稱）的教法中，這樣的機會一天很難遇到。 如果在缽的縫隙中，看到有剩餘的殘食； 應該用東西挑出去，清洗三次就沒有過失。 吃完飯後應該清潔口腔，用齒木、土等； 用清水漱口三次，超過三次也可以隨意。 比丘（Bichu，佛教出家男眾）得到食物后，懷疑有其他人碰過； 應該尋找沒有受過具足戒的人，重新接受食物，隨意食用。 有事情需要離開，

【English Translation】 English version: All these situations are not suitable for dining together. One should not be without compassion, indulging in delicious flavors and harming other lives; According to the Dharma, based on the rules of the three pure meats, eating meat can be without fault. Garlic, onions, and other medicinal herbs are allowed to be eaten for the purpose of treating illness; In order to allow the body and life to continue, this can be called a vessel of good Dharma. When a sick person eats garlic, they should be careful to conceal its odor; Choose a suitable place to rest, a secluded place can be used for recuperation. After taking garlic and other foods for the purpose of treating illness, one should wash the body clean; After the odor is completely eliminated, one can enter one's own room. If one has taken garlic, onions, chives, etc., in order to purify the body; One needs to stay away for seven days, three days, and two days respectively, and this can be understood accordingly. When begging for food from house to house, one may encounter many chaotic situations; One should use meal tickets and other records, and not get lost on the road. When begging for food, shaking the tin staff is to let the donors know; It is also to scare away dogs and cattle, but it is not allowed to strike them with the tin staff. If a Bhikshu (Bichu, a Buddhist monk) eats cakes, fruits, roots, etc. in a layperson's home; Do not chew loudly, or make noise when drinking soup. Unless there is an important matter, one should not touch each other's food; One needs to be mindful when eating, and not splash food on those nearby. If food is obtained during a famine year, and the donor gives it joyfully; One can also take more back and distribute it to other Bhikshus (Bichu, a Buddhist monk). If a Shangzuo (Shangzuo, a senior monk in a monastery) accepts an invitation, they should give half of the food to others; In order to relieve the famine years and allow fellow practitioners to live. In order to prolong life, the remaining food should be given to others to eat; In the teachings of Muni (Muni, an honorific title for Shakyamuni Buddha), such an opportunity is difficult to come by in a day. If one sees leftover food in the seams of the bowl; One should pick it out with something, and wash it three times without fault. After eating, one should clean the mouth, using tooth wood, soil, etc.; Rinse the mouth with clean water three times, and it is also acceptable to do it more than three times as one pleases. After a Bhikshu (Bichu, a Buddhist monk) has obtained food, and suspects that someone else has touched it; One should look for someone who has not received the full precepts, and re-accept the food, eating it as one pleases. If there is something that requires one to leave,

無人持路糧； 　自攜為換想，　　啖時無有過。 　若無人可換，　　一日不應餐； 　他日啖虎拳，　　不合過斯食。 　三日兩虎拳，　　已后當隨意； 　自作宜應食，　　希望性命全。 　鬚根地可掘，　　欲果樹宜升； 　苾芻應自取，　　除饑得延命。 　斯等是遮戒，　　為難暫開聽； 　若是性罪者，　　命斷不應作。 　親識遠方來，　　屏處應同食； 　室羅末尼羅，　　同餐開怖處。 　受已莫放器，　　左手急堅持； 　齊手可應餐，　　食時須用意。 　如其不蓋覆，　　置食被烏殘； 　近㭰處應除，　　餘者隨情食。 　僧祇若別人，　　酥油沙糖等； 　如其誤觸者，　　不應便即棄。 　若是四方僧，　　或復別人食； 　知凈宜應受，　　異此即不應。 　食雜沙糖等，　　水洗宜應食； 　雖在非時中，　　此無不凈過。 　糖與麨相和，　　應將凈水投； 　苾芻須凈濾，　　非時飲水聽。 　苾芻自為己，　　于沙糖守持； 　隨開於五人，　　相知更互食。 　病斷食少食，　　熱悶及涂中； 　於此五人聽，　　餘者皆不合。 　勝果卒難逢，　　及上飲食等； 　苾芻雖足食，　　不加法亦餐。 　若乞食苾芻，　　巡家乞得食； 　有人請入舍，　　隨言使福

【現代漢語翻譯】 現代漢語譯本： 沒有人為你準備路上的乾糧； 自己攜帶的食物，是爲了換取生存的希望，吃的時候不要浪費。 如果沒有人可以交換食物，那麼一天都不應該進食； 如果吃了超過維持生存所需的食物，就像吃了老虎的拳頭一樣，是不應該的。 三天吃兩個『虎拳』（指適量的食物），之後就可以隨意了； 自己製作的食物應該適量食用，希望能夠保全性命。 樹根可以在地上挖掘，水果可以在樹上採摘； 比丘（bhiksu，佛教出家男眾）應該自己去獲取食物，以此解除飢餓，延續生命。 這些是遮戒（śīla，防止犯戒的戒律），爲了應對困難以暫時開許； 如果是性罪（ intrinsically evil actions） ，即使面臨死亡也不應該去做。 親戚朋友從遠方來，可以在隱蔽的地方一起用餐； 室羅末尼羅（Śrāmaṇera，沙彌），一起用餐可以消除恐懼。 接受食物后不要放下缽器，左手要迅速地緊緊握住； 食物齊手高就可以吃了，吃的時候必須專心。 如果缽沒有蓋好，食物被烏鴉吃掉了； 靠近柵欄的地方應該清理乾淨，剩下的食物可以隨意食用。 僧伽（saṃgha，僧團）或者其他人，供養酥油、沙糖等； 如果不小心碰到了，不應該立刻丟棄。 如果是供養四方僧眾的食物，或者其他人的食物； 知道是清凈的食物就應該接受，否則就不應該接受。 食物中混有沙糖等，用水清洗后就可以食用； 即使在非時（指正午之後）食用，也沒有不清凈的過失。 糖和炒麵混合在一起，應該倒入乾淨的水； 比丘（bhiksu，佛教出家男眾）必須用乾淨的濾水器過濾，非時飲用清水是被允許的。 比丘（bhiksu，佛教出家男眾）爲了自己，儲存沙糖； 可以開許給五個人，互相認識的人輪流食用。 因病斷食或減少食量，天氣炎熱或在旅途中； 對於這五種情況，允許食用儲存的沙糖，其餘情況都不允許。 殊勝的果實難以遇到，以及上等的飲食等； 比丘（bhiksu，佛教出家男眾）即使已經吃飽了，不增加份量也可以食用。 如果乞食的比丘（bhiksu，佛教出家男眾），挨家挨戶乞討食物； 有人邀請進入家中，就隨他的話去做，以求得福報。

【English Translation】 English version: No one carries provisions for the road; Carry your own to exchange for hope, do not waste when eating. If there is no one to exchange with, one should not eat for a day; Eating more than needed for survival is like eating a tiger's fist, it is not appropriate. Eat two 'tiger fists' (meaning appropriate amount of food) in three days, after that it can be arbitrary; Food made by oneself should be eaten in moderation, hoping to preserve life. Roots can be dug from the ground, fruits can be picked from trees; A Bhiksu (bhiksu, a Buddhist monk) should obtain food himself to relieve hunger and prolong life. These are preventive precepts (śīla, precepts to prevent transgression), temporarily allowed in difficult situations; If it is an intrinsically evil action, it should not be done even if facing death. Relatives and friends come from afar, they can eat together in a secluded place; Śrāmaṇera (Śrāmaṇera, novice monk), eating together can eliminate fear. After receiving food, do not put down the bowl, quickly hold it firmly with your left hand; Food at hand level can be eaten, one must be mindful when eating. If the bowl is not covered, and the food is eaten by crows; The area near the fence should be cleaned, the remaining food can be eaten as desired. The Sangha (saṃgha, monastic community) or others, offer ghee, sugar, etc.; If accidentally touched, it should not be discarded immediately. If it is food offered to monks from all directions, or food of other people; If it is known to be pure, it should be accepted, otherwise it should not be. If the food is mixed with sugar, it should be washed with water before eating; Even if eaten at the wrong time (after noon), there is no impurity. If sugar and roasted flour are mixed together, clean water should be added; A Bhiksu (bhiksu, a Buddhist monk) must filter it with a clean water filter, drinking clean water at the wrong time is allowed. A Bhiksu (bhiksu, a Buddhist monk) stores sugar for himself; It can be allowed to five people, who know each other to eat in turns. Fasting or reducing food intake due to illness, hot weather or on a journey; For these five situations, it is allowed to eat stored sugar, other situations are not allowed. Excellent fruits are hard to come by, as well as superior food, etc.; Even if a Bhiksu (bhiksu, a Buddhist monk) is already full, he can eat without adding more. If a Bhiksu (bhiksu, a Buddhist monk) is begging for food, going from house to house; If someone invites you into their home, do as they say to seek blessings.

增。 　舍中食餘飯，　　施主遣將歸； 　縱觸還應食，　　儉歲聽非過。 　寺三時設食，　　祭彼護寺神； 　時非時藥叉，　　住彼須應食。 　訶利底母兒，　　佛遣多祭食； 　為護于住處，　　令教法光輝。

別眾食學處

不餐別眾食，　　唯除病等緣； 　僧中取少多，　　或此送無犯。 　乃至一匕鹽，　　或一握草葉； 　送向于余處，　　亦得表情和。 　有人不盡情，　　四人名別眾； 　病作道行時，　　事如前已說。 　若是乘船去，　　至半逾膳那； 　或可覆還來，　　食皆無有過。 　若眾多施主，　　別別供苾芻； 　隨彼施主心，　　此謂時差別。 　諸外道沙門，　　彼若施僧食； 　悲心應為受，　　由彼不信故。 　界中別眾食，　　有苾芻想疑； 　得罪若三人，　　食便無有過。 　有別定屬利，　　食時與眾乖； 　此順施主心，　　縱食非成犯。

非時食學處

從過中已后，　　至明相未出； 　苾芻不應食，　　若食罪侵身。 　有病在非時，　　醫人令遣食； 　當於隱密處，　　無令俗見譏。

食曾觸食學處

苾芻觸食等，　　此則不應餐； 　食前食后殊，　　說觸有兩別。 　若在食前受，　　食后啖便愆； 　若

【現代漢語翻譯】 現代漢語譯本 增。 在僧侶住所中吃剩下的飯，施主讓人送回去；即使（食物）被觸碰了也應該吃，在饑荒的年份這樣做不算過錯。 寺廟在三個時辰設定食物，祭祀那些護寺神；無論是應時還是非時的藥叉（Yaksa，一種守護神），住在那裡都需要食物。 訶利底母（Hariti，鬼子母，一位保護兒童的女神）的兒子們，佛陀讓他們多祭祀食物；爲了保護居住的地方，使教法光輝。

別眾食學處

不應該吃別眾食，除非有疾病等原因；從僧團中取少量食物，或者把（自己的食物）送給別人，沒有罪過。 哪怕是一小勺鹽，或者一小把草葉；送到其他地方，也可以表達和睦之情。 如果有人不盡心盡力，四個人一起（私自聚餐）就叫做別眾食；生病或者在路上行走時，情況如前面已經說過的。 如果是乘船離開，到達了半個逾膳那（Yojana，古印度長度單位）的地方；或者可能會返回，吃東西都沒有過錯。 如果有很多施主，分別供養比丘（Bhiksu，佛教僧侶）；隨順那些施主的心意，這叫做時間的差別。 那些外道沙門（Sramana，修行者），如果他們施捨僧團食物；應該以慈悲心接受，因為他們不信佛法。 在戒律範圍內吃別眾食，有比丘懷疑；如果只有三個人有罪，那麼吃東西就沒有過錯。 有特別指定的利益，吃飯時與大眾不一致；這是順應施主的心意，即使吃了也不會構成違犯。

非時食學處

從中午過後，到黎明到來之前；比丘不應該吃東西，如果吃了就會犯戒。 如果生病了，在非時的時候，醫生讓吃東西；應當在隱蔽的地方，不要讓世俗之人看見而譏笑。

食曾觸食學處

比丘接觸過的食物等，這些就不應該再吃；食前和食后不同，（對於）接觸（食物）有兩種區別。 如果在吃飯前接觸了（食物），吃飯後吃就會有過錯；如果

【English Translation】 English version Furthermore: Leftover food from meals in the monastery should be sent back by the donor; even if (the food) has been touched, it should be eaten, and this is not a transgression in famine years. Temples provide food at three times of the day, offering sacrifices to the guardian deities of the temple; whether it is the proper time or not, the Yakshas (a type of guardian spirit) who reside there need food. The sons of Hariti (a goddess who protects children) were instructed by the Buddha to offer more food as sacrifices; in order to protect the dwelling place and make the Dharma shine brightly.

Rules Regarding Separate Group Meals

One should not partake in separate group meals, unless there are reasons such as illness; taking a small amount of food from the Sangha (Buddhist monastic community), or giving (one's own food) to others, is not a transgression. Even a small spoonful of salt, or a handful of grass leaves; sending it to another place can also express harmonious feelings. If someone is not wholeheartedly devoted, four people together (eating privately) is called a separate group meal; when sick or traveling, the situation is as previously described. If leaving by boat, reaching a place half a Yojana (an ancient Indian unit of distance) away; or if one might return, eating is not a transgression. If there are many donors, offering food separately to Bhikshus (Buddhist monks); following the donors' intentions, this is called a difference in time. If those non-Buddhist Sramanas (ascetics) donate food to the Sangha; one should accept with compassion, because they do not believe in the Dharma. Eating separate group meals within the boundary of the precepts, if a Bhikshu is doubtful; if only three people are at fault, then eating is not a transgression. If there are specially designated benefits, differing from the assembly during meals; this is in accordance with the donor's intention, and even if one eats, it does not constitute a violation.

Rules Regarding Untimely Meals

From after noon until before the dawn appears; a Bhikshu should not eat, and if one eats, one commits an offense. If one is sick, and at an untimely hour, the doctor instructs one to eat; one should do so in a hidden place, so as not to be ridiculed by worldly people.

Rules Regarding Eating Food That Has Been Touched

Food that has been touched by a Bhikshu, etc., should not be eaten again; before and after a meal are different, and there are two distinctions (regarding) touching (food). If one touches (the food) before the meal, eating it after the meal is a transgression; if

食后受持，　　夜分過不合。 　若手有雜膩，　　謂除眾難緣； 　不觸于鑰匙，　　及以觸衣缽。

不受食學處

飲食若不受，　　怖罪者不餐； 　食咽罪便傷，　　除水及齒木。 　葉及凈齒木，　　有汁還須受； 　若是生種者，　　仍須將火凈。 　苾芻行乞飯，　　有餘仍未熟； 　宜應自煮食，　　受取取應餐。 　得魚肉果等，　　先煮已色變； 　牛乳等三沸，　　更自煮非愆。 　他人來設食，　　有事便棄去； 　應為北洲想，　　觀時自取食。 　以藥灌鼻時，　　若咽當須受； 　若能不咽者，　　不受亦無傷。 　食有蠅蟻等，　　附近不成觸； 　觸處除應食，　　鼠鳥受應知。 　若手與手受，　　或物與手請； 　或手與物請，　　或物與物受。 　若入厭賤國，　　遠置亦成受； 　更有餘成受，　　謂象馬獼猴。

索美食學處

苾芻身無病，　　為己不應乞； 　生酥並乳酪，　　諸肉及以魚。 　為病故乞求，　　縱食而非犯； 　無病乞惡作，　　若食罪便中。 　俗舍巡行乞，　　執缽默然住； 　他問何所須？　　欲者隨情說。

受用蟲水學處

若知水有蟲，　　受用全不合； 　謂外內二種，　　洗浴飲應知。 　有蟲無蟲水，

【現代漢語翻譯】 現代漢語譯本 飯後不應再接受食物，夜晚時分過後也不應再進食。 如果手上沾有污垢，就說是爲了去除各種困難的因緣；不應該觸控鑰匙，也不應該觸控袈裟和缽。

不受食學處

如果飲食沒有經過接受的儀式，心懷對罪惡恐懼的人不應該食用；食物嚥下后罪過就成立，除非是水和齒木（清潔牙齒的木片）。 樹葉和乾淨的齒木，如果含有汁液，仍然需要經過接受的儀式；如果是生的種子，仍然需要用火凈化。 比丘（bhiksu）乞討食物，如果有多餘的但還沒有煮熟的食物；應該自己煮熟食用，接受后才能食用。 得到魚、肉、水果等食物，先煮熟使顏色改變；牛奶等煮沸三次，再自己煮就沒有過失。 他人來供養食物，有事離開；應該想像成北俱盧洲（Uttarakuru）的情況，觀察時機自己取食。 用藥物灌鼻時，如果嚥下就必須經過接受的儀式；如果能夠不嚥下，不接受也沒有妨礙。 食物上有蒼蠅螞蟻等，靠近但不接觸不算犯戒；接觸的地方去除后就可以食用，老鼠和鳥接觸過的食物也應該知道不能食用。 如果是手與手傳遞接受，或者物品與手請求給予；或者手與物品請求給予，或者物品與物品傳遞接受。 如果進入令人厭惡的國家，遠遠放置也算完成接受的儀式；還有其他情況也算完成接受的儀式，比如大象、馬、獼猴傳遞食物。

索美食學處

比丘（bhiksu）身體沒有疾病，不應該爲了自己乞討；生酥、乳酪、各種肉類以及魚。 爲了治病而乞討，即使食用也沒有犯戒；沒有疾病而乞討則犯惡作罪，如果食用罪過就成立。 在俗人家巡迴乞討時，拿著缽默默站立；他人問需要什麼？想要什麼就隨自己的意願說。

受用蟲水學處

如果知道水中有蟲，使用就完全不合規定；這裡指外部和內部兩種情況，洗浴和飲用都應該知道。

【English Translation】 English version It is not appropriate to receive food after eating, nor is it appropriate to eat after midnight. If your hands are greasy, say it is to remove the causes of various difficulties; you should not touch keys, nor should you touch your robes and bowl.

The precept of not receiving food

If food has not been received through the proper ritual, one who fears sin should not eat it; the sin is incurred as soon as the food is swallowed, except for water and tooth wood (a piece of wood for cleaning teeth). Leaves and clean tooth wood, if they contain juice, still need to be received; if they are raw seeds, they still need to be purified with fire. If a bhiksu (monk) begs for food and has leftover food that is not yet cooked; he should cook it himself and eat it after receiving it. If you get fish, meat, fruit, etc., cook them first to change their color; boiling milk three times and then cooking it yourself is not a transgression. If someone comes to offer food and leaves for some reason; you should imagine it as being in Uttarakuru (Northern Continent), observe the timing and take the food yourself. When irrigating the nose with medicine, if you swallow it, you must receive it; if you can avoid swallowing it, there is no harm in not receiving it. If there are flies, ants, etc. on the food, being near but not touching is not a violation; the place where it touches should be removed before eating, and you should know that food touched by rats and birds should not be eaten. If it is hand-to-hand receiving, or an object is requested to be given to the hand; or the hand requests an object to be given, or an object is passed to another object. If you enter a disgusting country, placing it far away also counts as receiving; there are other situations that also count as receiving, such as elephants, horses, and monkeys passing food.

The precept of requesting delicious food

A bhiksu (monk) who is not sick should not beg for himself; for fresh ghee, cheese, various meats, and fish. Begging for the sake of curing illness, even if you eat it, is not a violation; begging without illness is a dukka (wrongdoing), and if you eat it, the sin is incurred. When walking around begging in laypeople's houses, stand silently holding your bowl; if others ask what you need? Say what you want according to your wishes.

The precept of using water with insects

If you know there are insects in the water, using it is completely inappropriate; this refers to both external and internal situations, and you should know this for both bathing and drinking.

此並如前說； 　羅漉須依法，　　由是性罪故。

有食家強坐學處

苾芻在食家，　　不應屏處坐； 　令他生惱意，　　仍除難怖緣。

有食家強立學處

若女人丈夫，　　欲貪相樂著； 　說此名為食，　　屏立亦招愆。◎

◎與無衣外道男女食學處

苾芻若自手，　　不與外道食； 　擘破與隨聽，　　欲令除惡見。 　彼槃器在地，　　悲心應授與； 　為生哀愍想，　　不得現虔恭。

觀軍學處

若觀軍鬥戰，　　苾芻皆不許； 　必有緣須住，　　此則在隨開。

軍中過二宿學處

有緣須往時，　　齊兩夜應宿； 　如其更過宿，　　除難便成犯。

動亂兵軍學處

軍旅象馬眾，　　旗王及兵力； 　國主及大臣，　　見時便得罪。 　軍旅謂整裝，　　兵力謂驍勇； 　若立標旗處，　　於此號旗王。 　人主大臣請，　　有障難及怖； 　假使住多時，　　斯亦非成犯。

打苾芻學處

不以瞋恚意，　　故打他苾芻； 　違本要期心，　　不遵于聖教。 　假令將一指，　　若打即招愆； 　況復手足拳，　　杖木等相害。 　若將掃帚打，　　隨有幾多莖； 　觸彼苾芻身，　　還招爾許罪。 　如是把豆等，　

【現代漢語翻譯】 現代漢語譯本 此條與前文所說相同； 羅漉須（一種草名）必須依法處理，因為這是其本性所決定的罪過。

有關於在施主家強行坐下的學處

比丘在施主家，不應該在隱蔽的地方坐下； 以免引起他人不悅，除非是爲了排除困難或恐懼的緣由。

有關於在施主家強行站立的學處

如果男女之間，因貪慾而相互愛戀； 這種情況被稱為『食』，在隱蔽的地方站立也會招致過失。

有關於與無衣外道男女一同進食的學處

比丘不應用自己的手，直接給外道食物； 可以掰開食物，允許他們隨意取用，目的是爲了消除他們的邪見。 如果他們的食器在地上，應該以慈悲心給予他們食物； 要以哀憫之心對待他們，但不得表現出虔誠恭敬的樣子。

觀看軍隊的學處

如果觀看軍隊戰鬥，比丘都是不允許的； 如果確實有因緣必須停留，這屬於隨緣開許的情況。

在軍隊中停留超過兩夜的學處

如果有因緣必須前往，最多隻能停留兩個晚上； 如果超過這個時間，除非有困難，否則就構成違犯。

擾亂軍隊的學處

軍隊、象群、馬群，旗幟、國王以及兵力； 國主以及大臣，見到這些都會犯戒。 軍隊指整裝待發的軍隊，兵力指驍勇善戰的士兵； 如果設立旗幟的地方，這裡被稱為旗王。 如果國王或大臣邀請，或者有障礙、困難或恐懼； 即使停留很長時間，也不算違犯。

毆打比丘的學處

不能因為嗔恨，故意毆打其他比丘； 違背了最初的出家誓言，不遵循聖教。 即使只用一根手指，如果毆打就會招致過失； 更何況是用手、腳、拳頭、棍棒等傷害他人。 如果用掃帚打人，無論掃帚有多少根； 只要觸碰到比丘的身體，就會招致相應的罪過。 如果用豆子等物品，

【English Translation】 English version This is as previously stated; The Roluksha (a type of grass) must be dealt with according to the law, because it is a sin by its very nature.

The precept regarding forcefully sitting in a householder's home

A bhikshu (Buddhist monk) in a householder's home, should not sit in a secluded place; Lest he cause annoyance to others, except to avoid difficulties or fear.

The precept regarding forcefully standing in a householder's home

If a man and woman, are attached to each other through desire; This is called 'food', and standing in a secluded place will also incur transgression.

The precept regarding eating with naked ascetic men and women

A bhikshu should not, with his own hand, give food directly to non-Buddhist ascetics; He may break the food apart, allowing them to take it as they please, in order to eliminate their wrong views. If their bowl is on the ground, he should give them food with compassion; He should treat them with compassion, but should not show reverence or respect.

The precept regarding watching armies

If watching armies fighting, bhikshus are not allowed to do so; If there is a reason to stay, this is considered a permissible exception.

The precept regarding staying in an army for more than two nights

If there is a reason to go, one should stay for only two nights at most; If one stays longer, unless there are difficulties, it constitutes a violation.

The precept regarding disturbing the army

Armies, elephant troops, horse troops, flags, kings, and military strength; Seeing the ruler and ministers, one commits an offense. Armies refer to armies ready for battle, military strength refers to brave and fierce soldiers; If there is a place where flags are erected, this is called the flag king. If invited by the king or ministers, or if there are obstacles, difficulties, or fear; Even if one stays for a long time, it is not considered a violation.

The precept regarding hitting a bhikshu

One should not, out of anger, intentionally hit another bhikshu; Violating the original vow of renunciation, and not following the holy teachings. Even if only using one finger, if one hits, it will incur transgression; How much more so if using hands, feet, fists, sticks, etc. to harm others. If hitting with a broom, no matter how many strands the broom has; As long as it touches the bhikshu's body, one will incur that many offenses. If using beans, etc.,

隨打罪應知； 　若不墮彼身，　　準數皆惡作。 　若為彼椎噎，　　或時因誦咒； 　苾芻將物打，　　斯等並無愆。

以手擬苾芻學處

若於苾芻處，　　努手相擬時； 　即便招墮罪，　　還如打中說。

覆藏他粗罪學處

知他有粗罪，　　元不許覆藏； 　若有怖畏時，　　縱覆皆無犯。 　從波羅市迦，　　乃至眾教罪， 　及此重方便，　　覆至曉招愆。

共至俗家不與食學處

不作嫌恨心，　　故令他斷食； 　彼人無有病，　　必得罪相中。

觸火學處

若不是開緣，　　然火皆不許； 　及滅火觸火，　　有難便非過。 　皮毛爪洟唾，　　擲著火中燒； 　熟炭不守持，　　觸皆招惡作。

與欲已更遮學處

僧伽有事時，　　苾芻先與欲； 　后時便不許，　　墮罪必侵身。

與未近圓人同室宿過二夜學處

未進近圓人，　　與之同室宿； 　此唯齊二夜，　　第三便墮罪。 　說有四種室：　　一是總覆障、 　二總覆多障、　　三多覆總障、 　四多覆多障。　　於此四室中， 　苾芻睡臥時，　　獲罪隨輕重。 　如是四種舍，　　至三明相出； 　于中罪輕重，　　護戒者應知。 　有三種明相，　　謂青黃及赤；

【現代漢語翻譯】 現代漢語譯本 隨其擊打的罪行應當知曉； 如果（擊打對像）沒有因此而犯下墮落之罪，那麼（擊打者）根據擊打的次數都會犯下惡作罪（Dukkata，輕罪）。 如果因為擊打而導致（被打者）噎住，或者有時因爲念誦咒語； 比丘（Bhikkhu，佛教僧侶）拿東西打人，這些情況都沒有罪過。

以手勢威脅比丘的學處

如果對比丘做出努手的姿勢； 立即會招致墮落之罪，就像打人一樣。

覆藏他人粗罪的學處

知道他人有粗重的罪行，原本是不允許隱瞞的； 如果有恐懼害怕的情況，即使隱瞞也沒有罪過。 從波羅市迦（Parajika，斷頭罪），乃至眾教罪， 以及這些嚴重罪行的方便之行，隱瞞到天亮就會招致罪過。

一起去俗家但不給予食物的學處

不懷著嫌棄憎恨的心，故意讓別人斷食； 那個人又沒有生病，必定會犯下罪過。

觸碰火的學處

如果不是開許的情況，那麼觸碰火是不允許的； 以及熄滅火和觸碰火，有困難的情況就沒有過失。 皮毛、指甲、鼻涕、唾液，扔到火中焚燒； 燒紅的炭不拿來守護，觸碰都會招致惡作罪。

給予同意后又反悔的學處

僧團（Sangha，佛教僧侶團體）有事情的時候，比丘先給予同意； 之後又不允許（此事），墮落之罪必定會降臨到身上。

與未受具足戒的人同室居住超過兩夜的學處

未受具足戒的人，與他同室居住； 這隻能住兩個晚上，第三個晚上就會犯下墮落之罪。 據說有四種房間：一是完全遮蔽的、 二是完全遮蔽但有很多障礙的、三是多數遮蔽但完全沒有障礙的、 四是多數遮蔽且有很多障礙的。在這四種房間中， 比丘睡覺的時候，獲得的罪過隨著輕重而不同。 像這樣的四種住所，直到第三個黎明出現； 其中的罪過輕重，守護戒律的人應該知曉。 有三種黎明的景象，分別是青色、黃色和紅色；

【English Translation】 English version The offense should be known according to the striking; If (the one struck) does not fall into that offense, then according to the number (of strikes), all are offenses of Dukkata (misdeed). If because of the striking, (the one struck) chokes, or sometimes because of reciting mantras; If a Bhikkhu (Buddhist monk) strikes someone with an object, these situations are without fault.

The precept of threatening a Bhikkhu with a hand gesture

If towards a Bhikkhu, a gesture of raising the hand is made; Immediately it will incur a downfall offense, just like striking.

The precept of concealing another's serious offense

Knowing that another has a serious offense, originally it is not allowed to conceal; If there is a situation of fear, even if concealed, there is no offense. From Parajika (defeat), up to the offenses against the Sangha, And the means to these serious offenses, concealing until dawn will incur an offense.

The precept of going to a layperson's house together but not giving food

Without a mind of dislike or hatred, deliberately causing another to fast; If that person is not sick, certainly an offense will be incurred.

The precept of touching fire

If it is not an allowed situation, then touching fire is not permitted; And extinguishing fire and touching fire, if there is difficulty, there is no fault. Skin, hair, nails, mucus, saliva, throwing them into the fire to burn; Holding hot coals without guarding them, touching them will incur an offense of Dukkata.

The precept of giving consent and then retracting it

When the Sangha (Buddhist monastic community) has affairs, if a Bhikkhu first gives consent; Afterwards, it is not allowed (to retract), a downfall offense will certainly befall the body.

The precept of dwelling in the same room with one who has not received full ordination for more than two nights

One who has not received full ordination, dwelling in the same room with him; This is only allowed for two nights, on the third night a downfall offense will be incurred. It is said there are four kinds of rooms: one is completely covered, Two is completely covered but with many obstructions, three is mostly covered but completely without obstructions, Four is mostly covered and with many obstructions. In these four kinds of rooms, When a Bhikkhu sleeps, the offense obtained varies according to its severity. Like these four kinds of dwellings, until the third dawn appears; The severity of the offenses within them, those who guard the precepts should know. There are three kinds of dawn appearances, namely blue, yellow, and red;

青光才現時，　　即得根本罪。 　若在高閣處，　　言聲不了知； 　及余諸屋中，　　共宿成無過。 　不應於一床，　　二人等同臥； 　于褥權開許，　　衣等隔中間。 　燃明室中臥，　　有病在隨聽； 　及以瞻病人，　　餘人皆不許。 　無病晝日睡，　　懶墮者便遮； 　禪誦若勤修，　　片時隨意臥。 　闇中禮尊者，　　不應首至地； 　當以虔敬心，　　發言稱呼睇。 　共求寂道行，　　同眠應警覺； 　若困不能者，　　起坐隨情睡。 　求寂一切時，　　慇勤當守護； 　猶若輪王子，　　斯為佛樹芽。

不捨惡見違諫學處

苾芻作邪行，　　說欲非障法； 　此能為障礙，　　由癡無所知。 　乃至於三諫，　　若其見不捨； 　此是罪中極，　　宜應速驅擯。

隨舍置人學處

知此惡見人，　　未為隨順法； 　及不捨惡見，　　皆不應共住。 　不共作讀誦，　　亦不為親友； 　共受法食者，　　得波逸底迦。 　為斷彼惡見，　　或親或病人； 　讀誦在隨意，　　受用便不許。

攝受惡見求寂學處

若是未圓人，　　將求圓寂處； 　愚癡說欲法，　　非障道應驅。 　苾芻離惡黨，　　益物以為心； 　共斯無智人，　　宿便招墮罪

【現代漢語翻譯】 現代漢語譯本 當青光剛剛顯現時，就會犯下根本罪。 如果在高樓閣處，說話的聲音聽不清楚；以及在其他的房屋中，一起住宿沒有過錯。 不應該在同一張床上，兩個人一起睡覺；可以在褥子上稍微通融，用衣服等隔在中間。 在點著燈的房間里睡覺，或者有病人需要照顧，可以允許；以及照顧病人的人，其他人都不能允許。 沒有生病白天睡覺，懶惰的人應該禁止；如果勤奮地禪修誦經，可以隨意小睡片刻。 在黑暗中禮拜尊者，不應該頭碰到地面；應當以虔誠恭敬的心，發出聲音稱呼並注視。 一起尋求寂靜之道的人，同睡時應該警醒；如果睏倦不能自持，可以起身坐著隨意睡覺。 尋求寂靜的人，任何時候都應該慇勤守護；就像輪王的王子一樣，這是佛法的幼苗。

不捨棄惡見違背勸諫學處

比丘（bhiksu）做出邪惡的行為，說貪慾不是修道的障礙；這實際上是障礙，因為愚癡而無所知。 乃至勸諫三次，如果他仍然不捨棄這種見解；這是罪過中最嚴重的，應該迅速驅逐。

隨順捨棄惡見之人學處

知道這個人有邪惡的見解，沒有遵循佛法；以及不捨棄惡見的人，都不應該一起居住。 不一起進行讀誦，也不作為親密的朋友；一起接受供養的食物，會犯波逸提迦（Payantika）罪。 爲了斷除他的惡見，或者是親人或者是病人；一起讀誦可以隨意，接受供養就不允許。

攝受有惡見的求寂者學處

如果是尚未受具足戒的人，想要尋求圓寂之處；愚癡地說貪慾之法，不是障礙修道就應該驅逐。 比丘（bhiksu）離開邪惡的同伴，以利益他人為心；和這種沒有智慧的人一起住宿，就會招致墮落的罪過。

【English Translation】 English version When the blue light just appears, one immediately commits a fundamental offense. If one is in a high pavilion where voices are not clearly heard; and in other rooms, cohabiting is without fault. One should not sleep on the same bed, two people together; it is permissible to be lenient on the mattress, with clothes or similar items separating them in the middle. Sleeping in a lit room, or when there is a sick person to care for, is allowed; and the person caring for the sick, no one else is allowed. Sleeping during the day without illness, lazy people should be prohibited; if one diligently practices meditation and chanting, one may nap at will for a short time. When bowing to the venerable in the dark, one's head should not touch the ground; one should speak the name and look with a reverent heart. Those who seek the path of tranquility together should be vigilant when sleeping together; if one is sleepy and cannot control oneself, one may sit up and sleep at will. Those who seek tranquility should diligently guard themselves at all times; like the prince of a wheel-turning king (Chakravartin), this is a sprout of the Buddha's tree.

The precept of not abandoning evil views and disobeying admonishment

If a bhiksu (monk) commits evil deeds, saying that desire is not an obstacle to the Dharma; this is actually an obstacle, due to ignorance and lack of knowledge. Even after being admonished three times, if he still does not abandon this view; this is the most serious of offenses, and he should be quickly expelled.

The precept of abandoning those who hold evil views

Knowing that this person has evil views and does not follow the Dharma; and those who do not abandon evil views, one should not live with them. Do not recite scriptures together, nor be close friends; those who receive food offerings together will commit a Payantika offense. In order to cut off his evil views, whether he is a relative or a sick person; reciting scriptures together is allowed at will, but receiving offerings is not allowed.

The precept of accepting seekers of tranquility who hold evil views

If someone who has not yet received full ordination wants to seek the place of Nirvana; foolishly saying that the Dharma of desire is not an obstacle to the path, he should be expelled. A bhiksu (monk) should leave evil companions, with the mind of benefiting others; cohabiting with such ignorant people will lead to the sin of falling.

。

著不壞色衣學處

苾芻得新衣，　　當須為壞色； 　新衣謂是白，　　染壞色有三： 　青謂污色青，　　泥者謂赤石； 　樹皮花葉等，　　染色號袈裟。

捉寶學處。

乍可觸瞋蛇，　　醦毒難治療； 　不觸于珍寶，　　及以寶莊嚴。 　末尼真珠等，　　珊瑚寶裝具； 　刀槊諸戰仗，　　鼓等皆不觸。 　寶物真珠等，　　觸穿皆得墮； 　若其觸未穿，　　此便成越法。 　鼓樂絲竹等，　　刀仗弓箭類； 　若成及未成，　　觸皆招惡作。 　若觸彈毛弓，　　亦得惡作罪； 　何況刀槊等，　　擎持罪不傷。 　像等有舍利，　　觸時得本罪； 　若無身骨者，　　觸時便惡作。 　歌舞吟詠類，　　觀聽皆不許； 　談話並相撲，　　斯非寂止緣。 　自為歌舞樂，　　旋游于制底； 　由不護根門，　　步步皆招罪。 　由斯亂心故，　　不許貪聲色； 　唯求脫三有，　　終希趣涅槃。 　寺內見遺財，　　所謂金銀等； 　應將草等覆，　　護防經八日。 　若有主來求，　　記驗同應與； 　若無貯僧庫，　　藏舉勿令虧。 　後主來求索，　　化彼少智人； 　半價或全酬，　　更增便不許。

非時浴學處

若非是開緣，　　半月內洗浴； 　病

【現代漢語翻譯】 現代漢語譯本

不穿未壞色衣服的學處

比丘得到新衣服，應當必須做成壞色；所謂新衣服是指白色，染成壞色有三種：青色是指染成污濁的青色，泥色是指用赤石染成的顏色；樹皮、花葉等，染成的顏色稱為袈裟（Kāṣāya，僧侶所穿的法衣）。

不觸控珍寶的學處

寧可觸碰憤怒的毒蛇，因為毒藥尚且容易治療；也不要觸碰珍寶，以及用珍寶裝飾的物品。末尼（Maṇi，寶珠）、真珠（珍珠）等，珊瑚、寶裝飾品；刀、槊（古代長矛）等各種兵器，鼓等都不要觸碰。寶物、真珠等，如果觸碰並穿透，就會犯墮罪；如果觸碰但沒有穿透，這就構成了越法罪。鼓樂、絲竹等樂器，刀仗、弓箭等武器；無論是已經制成還是未製成，觸碰都會招致惡作罪。如果觸碰彈毛弓，也會得到惡作罪；更何況是刀、槊等武器，拿在手中罪過更重。佛像等有舍利（Śarīra，佛教聖物，通常指佛陀或高僧的遺骨）的，觸碰時會犯根本罪；如果沒有舍利或身骨的，觸碰時便會犯惡作罪。 歌舞吟唱之類的活動，觀看和聽取都是不允許的；談話和摔跤等活動，都不是寂靜止息的因緣。自己進行歌舞娛樂，在佛塔（制底，Caitya）周圍旋轉游玩；由於不守護六根，每一步都會招致罪過。因為這些會擾亂內心，所以不允許貪戀聲色；唯一的目標是脫離三有（trividha-bhava，欲有、色有、無色有），最終希望趣向涅槃（Nirvāṇa，佛教的最高境界，指解脫生死輪迴的狀態）。 在寺廟內見到遺失的財物，例如金銀等；應該用草等覆蓋，保護防範八天。如果失主前來尋找，覈對驗證相同就應該歸還；如果沒有失主，就儲藏在僧眾的倉庫里，妥善保管不要遺失。之後失主前來索要，要教化那些缺少智慧的人；以半價或全價償還，再增加就不允許了。

非時洗浴的學處

如果不是開緣的情況，每半個月洗一次澡；生病

【English Translation】 English version

The Training Rule on Not Wearing Undyed Clothes

When a Bhikṣu (Buddhist monk) receives new clothes, they must be made into 'bad colors'; 'new clothes' refers to white clothes, and there are three ways to dye them into 'bad colors': blue, meaning dyeing them a dirty blue; mud color, meaning dyeing them with red stone; and using tree bark, flowers, leaves, etc., to dye the color called Kāṣāya (the robes worn by monks).

The Training Rule on Not Touching Treasures

It is better to touch an angry venomous snake, whose poison is still treatable; than to touch jewels, or objects adorned with jewels. Maṇi (jewels), pearls, etc., coral, jeweled ornaments; knives, spears, and other weapons of war, drums, etc., should not be touched. Treasures, pearls, etc., if touched and pierced, result in a Pātayantika (an offense entailing expiation); if touched but not pierced, this constitutes a transgression. Drums, musical instruments, knives, weapons, bows, and arrows; whether finished or unfinished, touching them all invites a Duṣkṛta (an offense of wrong-doing). If one touches a wool-carding bow, one also incurs a Duṣkṛta offense; how much more so with knives, spears, etc., holding them results in a heavier offense. If statues, etc., contain Śarīra (relics), touching them incurs the original offense; if there are no relics or bones, touching them incurs a Duṣkṛta offense. Singing, dancing, and chanting are not allowed to be watched or listened to; talking and wrestling are not conducive to tranquility. Engaging in singing and dancing for oneself, wandering around Stupas (Caitya); due to not guarding the sense faculties, every step invites offense. Because these things disturb the mind, one is not allowed to be greedy for sounds and sights; the only goal is to escape the three realms of existence (trividha-bhava), ultimately hoping to reach Nirvāṇa (the ultimate state of liberation from the cycle of birth and death). If lost property is found within the monastery, such as gold and silver; it should be covered with grass, etc., and protected for eight days. If the owner comes to claim it, and the verification matches, it should be returned; if there is no owner, it should be stored in the Sangha's (monastic community) treasury, and kept safe from loss. If the owner comes to claim it later, those of little wisdom should be taught; repayment at half price or full price is allowed, but no more.

The Training Rule on Bathing at Inopportune Times

If it is not an allowed exception, bathing is permitted once every half month; being sick

道行作業，　　及以風雨時。 　若不洗不安，　　是病當開限； 　道行及作事，　　斯並如前說。 　驚飆動衣角，　　說此謂風時； 　雨滴水沾身，　　是雨宜應識； 　如其風雨雜，　　說此謂相兼； 　齊兩月半來，　　是名為熱節。 　始從脫衣服，　　至水未沾臍； 　洗浴得輕愆，　　過臍招墮落。 　渡河非是犯，　　悶絕水澆身； 　或可越陂塘，　　為難皆無犯。 　苾芻行水內，　　及以乘船時； 　若在大海中，　　大小便無犯。 　若有女人洗，　　王及諸兵眾； 　並有儜惡人，　　遠避不應浴。 　不應水中戲，　　游泳或沉沒； 　以水相澆擲，　　打水作音聲。 　若其為學浮，　　或時須療病； 　當於隱密處，　　雖浮亦不遮。

殺傍生學處

苾芻殺傍生，　　自作或遣使； 　當招極苦處，　　惡道火燒然。

故惱苾芻學處

于同梵行所，　　不應令悔恨； 　作惱心便犯，　　異此許無愆。 　汝未二十歲，　　不成受近圓； 　汝鄔波馱耶，　　破戒眾不集。 　若以惡作心，　　說時便獲罪； 　若說實事者，　　此成無有過。

以指擊攊他學處

少智雖一指，　　擊攊便招過； 　如無戲弄意，　　示靨許非愆。

水中

【現代漢語翻譯】 現代漢語譯本 關於洗浴的修行作業，以及遇到颳風下雨的時候。 如果因為不洗澡而感到不安，這是生病了，應當開許（可以洗浴）； 修行作業以及日常作事，這些情況都和前面說的一樣（可以洗浴）。 狂風吹動衣角，這說明是颳風的時候； 雨滴落在身上，這是下雨了應該知道； 如果風和雨一起來，這說明是風雨交加的情況； 大約兩個半月的時間，這叫做熱季。 剛開始脫掉衣服，到水還沒有沾到肚臍； 洗浴可以減輕罪過，超過肚臍就會招致墮落。 渡河不是犯戒，昏迷不醒用水澆身； 或者可以越過水塘，爲了困難的情況，這些都沒有犯戒。 比丘（Bhiksu，佛教術語，指出家受具足戒的男性）在水中行走，以及乘坐船隻的時候； 如果在大海之中，大小便都沒有犯戒。 如果有女人在洗澡，國王以及士兵們； 以及有兇惡的人，應當遠離，不應該在那裡洗浴。 不應該在水中嬉戲，游泳或者沉沒； 用水互相潑灑，拍打水面發出聲音。 如果爲了學習游泳，或者有時需要治療疾病； 應當在隱蔽的地方，即使游泳也不遮掩。 殺害傍生（Pangsheng，佛教術語，指動物）的學處 比丘（Bhiksu）殺害傍生（Pangsheng），自己做或者指使別人做； 將會招致極大的痛苦，在惡道中被火燃燒。 故意惱害比丘（Bhiksu）的學處 對於同梵行（指一起修行的同伴）的人，不應該讓他們後悔； 產生惱怒的心就犯戒，不是這樣就沒有罪過。 你未滿二十歲，不能接受近圓戒（Upasampada，佛教術語，比丘受具足戒的儀式）； 你的鄔波馱耶（Upadhyaya，佛教術語，指戒師），破戒而且大眾不和合。 如果以後悔的心說，說的時候就獲罪； 如果說的是真實的事情，這就沒有過錯。 用手指彈擊他人的學處 即使是愚笨的人用一根手指，彈擊他人就會招致過錯； 如果沒有戲弄的意思，只是爲了表示微笑，這就不算犯戒。 在水中...

【English Translation】 English version The practice of bathing, and when encountering wind and rain. If one feels uneasy due to not bathing, it is an illness and should be permitted (to bathe); The practice of bathing and daily activities, these situations are all as previously mentioned (permitted to bathe). A strong wind moves the corner of the robe, indicating it is windy; Raindrops fall on the body, indicating it is raining and should be recognized; If wind and rain come together, it indicates a combination of wind and rain; About two and a half months, this is called the hot season. From the beginning of taking off clothes until the water has not touched the navel; Bathing can reduce transgressions, exceeding the navel will lead to downfall. Crossing a river is not an offense, pouring water on the body when unconscious; Or crossing a pond, for difficult situations, these are not offenses. When a Bhiksu (Buddhist monk) walks in the water, and when riding a boat; If in the middle of the sea, defecation and urination are not offenses. If there are women bathing, the king and soldiers; And if there are fierce people, one should stay away and not bathe there. One should not play in the water, swim or drown; Splashing water at each other, hitting the water to make noise. If it is for learning to swim, or sometimes for treating illness; One should be in a hidden place, even when swimming, one should not be uncovered. The precept of killing Pangsheng (sentient beings, animals) If a Bhiksu (Buddhist monk) kills Pangsheng (animals), does it himself or orders others to do it; He will incur great suffering, and be burned by fire in the evil realms. The precept of intentionally annoying a Bhiksu (Buddhist monk) Towards those who practice the Brahma-faring (fellow practitioners), one should not cause them to regret; Having an annoyed mind is an offense, otherwise there is no transgression. You are not yet twenty years old, you cannot receive Upasampada (full ordination); Your Upadhyaya (preceptor) has broken the precepts and the Sangha (community) is not harmonious. If speaking with a regretful mind, one incurs sin when speaking; If speaking the truth, there is no fault. The precept of flicking others with a finger Even if a foolish person uses one finger, flicking others will incur fault; If there is no intention of teasing, but only to show a smile, it is not an offense. In the water...

戲學處

苾芻水中戲，　　此彼岸往還； 　於此有開遮，　　並如前已說。

與女人同室宿學處

若無障隔處，　　不共女同房； 　若牢關閉門，　　此成無有過。 　女于善惡言，　　解了名及義； 　此便生重罪，　　餘者得輕愆。 　全覆全障等，　　室相如前說； 　要待全身臥，　　是謂眠應知。 　若其眠睡著，　　波逸底迦風； 　能于地獄裡，　　吹火鐵床中。 　于樓閣有女，　　應可去其梯； 　成遣苾芻看，　　縱臥成無犯。 　若於晝日臥，　　與上事皆同； 　並須結下裙，　　異斯招惡作。

恐怖苾芻學處

為尊重佛教，　　不惱亂眾生； 　自作若使人，　　不應為恐怖。 　或作諸鬼形，　　若羅剎等像； 　或以聲氣觸，　　怖彼罪侵身。 　可意人主天，　　食香梵志等； 　報言來害汝，　　便招惡作愆。 　欲前人得益，　　現極苦令怖； 　說於三惡道，　　雖怖亦無傷。

藏他衣缽學處

藏他衣缽等，　　戲笑不應為； 　若作罪侵身，　　為益便無過。

他寄衣不問主輒著學處

先與苾芻衣，　　不語用得罪； 　若是同意者，　　雖用理無違。

以眾教罪謗清凈苾芻學處

若以眾教罪，　　謗他清凈

【現代漢語翻譯】 現代漢語譯本 戲學處

比丘在水中嬉戲，往返於此岸和彼岸； 對此有開許和遮止的情況，都如前面已經說過的。

與女人同室宿學處

如果沒有遮擋隔離的地方，就不能和女人同住一個房間； 如果牢固地關閉了門，這樣就沒有過失。 女人如果能理解善惡之言，明白名稱和意義； 這樣就會產生重罪，其餘情況則會得到輕微的罪過。 完全覆蓋、完全遮擋等等，房間的狀況如前面所說； 一定要全身都躺下，這才能稱之為睡眠，應當知曉。 如果睡著了，就會像波逸提迦（Pāyantika）的風一樣； 能在地獄裡，吹火于鐵床之中。 如果在樓閣上有女人，應該可以去掉梯子； 如果讓比丘去看，即使躺下也沒有犯戒。 如果在白天睡覺，和上面的情況都相同； 並且必須繫好下裙，否則會招致惡作罪。

恐怖比丘學處

爲了尊重佛教，不惱亂眾生； 自己做或者指使別人做，都不應該製造恐怖。 或者做出各種鬼的形狀，或者羅剎（Rākṣasa）等的形象； 或者用聲音、氣息、觸碰等方式，恐嚇他人就會觸犯罪過。 如果對可意的人、人主、天人，食香（Gandharva）、梵志（Brahmin）等； 說『有人要來加害你』，便會招致惡作罪。 如果想讓別人得到利益，展現極端的痛苦使人恐懼； 或者說關於三惡道的事情，即使使人恐懼也沒有傷害。

藏他衣缽學處

藏匿他人的衣缽等物品，不應該戲弄著去做； 如果做了就會觸犯罪過，爲了利益他人則沒有過失。

他寄衣不問主輒著學處

如果先給了比丘衣服，不告知就使用會得罪； 如果是同意的情況下，即使使用在道理上也沒有違背。

以眾教罪謗清凈苾芻學處

如果用眾教的罪名，誹謗他人清凈

【English Translation】 English version The Training on Playfulness

A Bhikṣu (monk) plays in the water, going back and forth from this shore to the other; Regarding this, there are allowances and prohibitions, as previously explained.

The Training on Sleeping in the Same Room with a Woman

If there is no barrier or separation, one should not share a room with a woman; If the door is securely closed, there is no transgression. If a woman understands good and bad speech, and comprehends names and meanings; This will result in a grave offense, while other situations will incur a minor offense. Complete covering, complete obstruction, etc., the condition of the room is as previously described; It is necessary to lie down completely; this is what is meant by sleeping, it should be understood. If one falls asleep, it is like the wind of a Pāyantika (an offense requiring confession); It can, in hell, blow fire in an iron bed. If there is a woman in a pavilion, the ladder should be removed; If it results in a Bhikṣu (monk) looking, even lying down is not an offense. If one sleeps during the day, it is the same as the above situations; And one must tie the lower garment; otherwise, it will invite a Dukkaṭa (an offense of wrong-doing).

The Training on Frightening Bhikṣus (monks)

To respect the Buddha's teachings, one should not disturb sentient beings; Whether doing it oneself or instructing others to do it, one should not create terror. Or making various ghost shapes, or images of Rākṣasas (demon) and the like; Or using sounds, breaths, or touches, frightening others will incur offenses. If to agreeable people, rulers, Devas (gods), Gandharvas (celestial musicians), Brahmins (priests), etc.; One says, 'Someone is coming to harm you,' it will result in a Dukkaṭa (an offense of wrong-doing). If one wants to benefit others, showing extreme suffering to cause fear; Or speaking about the three evil realms, even if it causes fear, there is no harm.

The Training on Hiding Another's Robe and Bowl

Hiding another's robe, bowl, and other items should not be done playfully; If done, it will incur an offense; if for the benefit of others, there is no transgression.

The Training on Using Another's Robe Without Asking

If one first gives a Bhikṣu (monk) a robe, using it without informing him is an offense; If it is with consent, even if used, there is no violation in principle.

The Training on Accusing a Pure Bhikṣu (monk) with Communal Offenses

If one uses communal offenses to slander another's purity

人； 　此成燒煮過，　　余皆得惡作。

與女人同道行學處

若無男子伴，　　共女涉道行； 　得波逸底迦，　　里數如常說。 　行到一一村，　　即便招墮罪； 　若其村未至，　　惡作罪應知。 　若於險路處，　　女人為引道， 　或作防援者，　　此皆無有過。

與賊同道行學處

與賊同行去，　　即得於墮愆； 　若開無犯者，　　如前已宣說。 　商人偷稅道，　　此尚名為賊； 　何況破村坊，　　打道白劫者。

與減年者受近圓學處

若年減二十，　　未合與近圓； 　由於飢渴等，　　不能堪忍故。 　若實年不滿，　　后為此想說； 　此不名圓具，　　苾芻皆得罪。 　若彼有疑心，　　不滿不滿想； 　告言年滿者，　　受時便有過。 　于滿作滿想，　　告言我年足； 　或可迷而說，　　此皆無有犯。 　近圓非一事，　　隨說有多門； 　護戒者存心，　　理應詳審問。

壞生地學處

于地作故心，　　自掘教人掘； 　損濕招本罪，　　皮壞得輕愆。 　說有二種地，　　生及與不生： 　若經水雨沾，　　三月名生地； 　若其無雨沾，　　事須經六月； 　此據曾耕壞，　　餘地不論時。 　生者招本罪，　　餘者得輕愆；

【現代漢語翻譯】 現代漢語譯本 人： 此（此處指挖掘土地的行為）造成燒煮過的東西損壞，其餘情況都屬於『惡作』（dukkhata，輕罪）。

與女人同道行學處 如果沒有男子陪伴，與女人一同在道路上行走； 會犯波逸提迦（payantika，一種罪名），里數的計算如常所說。 每到一個村莊，就會招致墮罪（patana，較重的罪）； 如果還沒有到達村莊，則應知是惡作罪。 如果在危險的道路上，女人作為引導者， 或者作為保護者，這些情況都沒有過失。

與賊同道行學處 與盜賊一同行走，就會犯下墮罪； 如果開許沒有犯戒的情況，如前文已經宣說。 商人偷稅漏稅的行為，也算作是盜賊； 更何況是破壞村莊，攔路搶劫的人。

與年齡不足者授近圓戒學處 如果年齡不滿二十歲，不適合授予近圓戒（upasampada，比丘戒）； 因為他們由於飢渴等原因，不能夠忍受。 如果實際上年齡不足，之後才說出實情； 這不稱為圓具（upasampanna，正式的比丘），比丘們都會因此獲罪。 如果他們心存疑慮，懷疑年齡不足； （但）告知（僧團）說年齡已滿，受戒時便有過失。 對於已滿（二十歲）作已滿想，告知（僧團）說我的年齡已足； 或者可能是迷惑而說錯，這些情況都沒有犯戒。 近圓戒並非只有一種情況，隨著所說而有很多種方式； 守護戒律的人要存心謹慎，理應詳細審問。

壞生地學處 故意在（未成熟的）土地上，自己挖掘或教人挖掘； 損害了潮濕的土地會招致根本罪（patimokkha，戒律中的重罪），破壞了表皮會得到輕微的罪過。 （佛）說有兩種土地，生的和不生的： 如果經過雨水浸潤，三個月內稱為生地； 如果沒有雨水浸潤，則需要經過六個月； 這是根據曾經耕種過的土地而言，其餘的土地不考慮時間。 破壞生（地）會招致根本罪，破壞其餘的土地會得到輕微的罪過；

【English Translation】 English version Person: This (referring to the act of digging the earth) causes damage to something that has been cooked, the rest are all considered 'dukkhata' (a minor offense).

Training Rule on Walking on the Road with a Woman If there is no male companion, walking on the road together with a woman; One commits a payantika (a type of offense), the calculation of the distance is as usually said. Every time one reaches a village, one incurs a patana (a heavier offense); If one has not yet reached the village, then it should be known as a dukkata offense. If in a dangerous road, a woman is the guide, Or as a protector, these situations are without fault.

Training Rule on Walking on the Road with a Thief Walking together with a thief, one commits a patana offense; If there are exceptions where there is no offense, as previously stated. The act of merchants evading taxes is also considered a thief; Not to mention those who destroy villages and rob on the road.

Training Rule on Conferring Full Ordination on One Underage If the age is less than twenty, it is not suitable to confer upasampada (full ordination, Bhikkhu precepts); Because they cannot endure due to hunger, thirst, etc. If the actual age is insufficient, and it is said later; This is not called upasampanna (a fully ordained Bhikkhu), the Bhikkhus will all be at fault because of this. If they have doubts, suspecting that the age is insufficient; (But) informing (the Sangha) that the age is full, there is fault when receiving the ordination. Regarding thinking that one is full (twenty years old) when one is full, informing (the Sangha) that my age is sufficient; Or perhaps mistakenly saying so, these situations are without offense. Full ordination is not just one situation, there are many ways depending on what is said; Those who guard the precepts should be mindful and carefully inquire.

Training Rule on Damaging Living Ground Intentionally on (immature) ground, digging oneself or instructing others to dig; Damaging the moist ground will incur a fundamental offense (patimokkha, a major offense in the precepts), damaging the surface will incur a minor offense. (The Buddha) said there are two types of ground, living and non-living: If it has been soaked by rain, it is called living ground within three months; If it has not been soaked by rain, then it needs to be six months; This is according to the ground that has been cultivated, the rest of the ground does not consider the time. Damaging living (ground) will incur a fundamental offense, damaging the rest of the ground will incur a minor offense;

砂石土及泥，　　輕重皆須識。 　若於地釘橛，　　便得根本罪； 　拔橛及搖泥，　　此皆招惡作。 　隤墻及崩岸，　　得波逸底迦； 　若損破裂者，　　此皆成越法。 　若作遊行心，　　崩崖動泥等； 　記數損地罪，　　不損者無過。 　為眾修園圃，　　凈語令掘地； 　無蟲者許為，　　有命皆不合。

過四月索食學處

若有四月請，　　苾芻應可受； 　除極請更請，　　常請及別請。 　所言我常請，　　謂恒時請食； 　于中別請者，　　應知施別人。 　極請謂慇勤，　　更請數數食； 　除如是請食，　　餘食咸招罪。 　請與上妙食，　　苾芻索粗者； 　索時得小罪，　　食便無有過。 　請與粗鄙食，　　更乞上妙者； 　索時得小愆，　　食時便罪大。 　與乳便索肉，　　施酪反求酥； 　乞小食本愆，　　不遮于病者。 　或信或富人，　　施主有廣意； 　令彼福增長，　　久受亦無過。

遮傳教學處

汝於此學處，　　告言令遣學； 　對諸苾芻前，　　鄙賤云愚小。 　斯將墮罪劍，　　自斬愚癡身； 　墮在惡道中，　　受苦常燒煮。 　愚謂漫思度，　　癡謂不了經； 　不分明不善，　　不解于經律。 　作愚癡等言，　　口說一一語

【現代漢語翻譯】 現代漢語譯本 砂石土和泥土，輕重都要分辨清楚。 如果在地裡釘木樁，就會犯根本罪； 拔掉木樁或搖動泥土，這些都會招致惡作罪。 推倒墻壁或崩壞堤岸，會犯波逸提迦（Pāyantika）罪； 如果損壞或破壞東西，這些都會構成越法罪。 如果是有意為之，比如崩塌山崖、移動泥土等； 要記錄損壞土地的次數來定罪，沒有損壞的就沒有罪過。 爲了大眾修建園圃，用清凈的語言吩咐挖掘土地； 沒有蟲子的地方可以允許挖掘，有生命的地方都不可以。

過四個月索食學處

如果有四個月的邀請，比丘（bhikkhu）應該可以接受； 除了極請、更請、常請和別請。 所說的『常請』，是指一直都有人請吃飯； 其中的『別請』，應該理解為施捨給其他人。 『極請』是指非常慇勤的邀請，『更請』是指多次邀請吃飯； 除了這些邀請之外的食物，其餘的索取都會招致罪過。 如果邀請提供上等的食物，比丘（bhikkhu）卻索要粗糙的食物； 索要的時候會犯小罪，吃了就沒有罪過。 如果邀請提供粗鄙的食物，反而乞求上等的食物； 索要的時候會犯小過，吃了罪過就大了。 給了牛奶卻索要肉，給了酸奶反而要求酥油； 乞求少量食物原本有罪過，但不禁止生病的人。 或者是有信仰的，或者是富裕的人，施主有寬廣的心意； 讓他們增長福報，長時間接受供養也沒有罪過。

遮傳教學處

你對於這個學處，告訴別人讓他們放棄學習； 在各位比丘（bhikkhu）面前，用卑賤的語言說別人愚蠢弱小。 這將會墮入罪惡的利劍，自己斬斷愚癡的身體； 墮落在惡道之中，受苦常被燒煮。 『愚』是指隨便思考，『癡』是指不瞭解經典； 不能清楚分辨善與不善，不理解經典和戒律。 說別人愚癡等等，每說一句話

【English Translation】 English version Sand, stones, earth, and mud, their lightness and heaviness must all be discerned. If one drives a stake into the ground, one commits a fundamental offense; Pulling out the stake or shaking the mud, all these invite an offense of wrong-doing. Toppling a wall or collapsing a bank, one incurs a Pāyantika offense; If one damages or breaks something, all these constitute an offense against the law. If it is done intentionally, such as collapsing a cliff or moving mud; Record the number of times the land is damaged to determine the offense; if there is no damage, there is no fault. To build gardens for the community, use pure speech to instruct the digging of the land; Places without insects are permissible to dig, but places with living beings are not suitable.

Training Rule on Soliciting Food After Four Months

If there is an invitation for four months, a bhikkhu (monk) should accept it; Except for extreme invitations, repeated invitations, constant invitations, and separate invitations. What is meant by 'constant invitation' is a continuous invitation to eat; Among them, 'separate invitation' should be understood as giving to others. 'Extreme invitation' refers to a very diligent invitation, 'repeated invitation' refers to multiple invitations to eat; Apart from such invitations, soliciting other food incurs offenses. If invited to provide excellent food, but the bhikkhu (monk) asks for coarse food; Soliciting at that time incurs a minor offense, but eating it is without fault. If invited to provide coarse food, but instead begs for excellent food; Soliciting at that time incurs a minor transgression, but eating it incurs a major offense. Giving milk but asking for meat, giving yogurt but asking for ghee; Begging for a small amount of food is originally an offense, but it is not forbidden for the sick. Whether it is a faithful person or a wealthy person, the donor has a broad intention; Let them increase their blessings, and there is no fault in receiving offerings for a long time.

Training Rule on Obstructing the Teaching

Regarding this training rule, you tell others to abandon learning; In front of the bhikkhus (monks), you use base language to say that others are foolish and small. This will fall into the sword of offense, cutting off your own foolish body; Falling into the evil paths, suffering is constantly burned and cooked. 'Foolish' refers to thinking carelessly, 'ignorant' refers to not understanding the scriptures; Unable to clearly distinguish between good and bad, not understanding the scriptures and precepts. Saying that others are foolish, etc., every word spoken

； 　前人若聞解，　　得波逸底迦。 　問知三藏人，　　求解者無犯； 　智者言應用，　　闇處作燈明。 　如其彼妄陳，　　此人應反詰； 　縱使云愚等，　　道實理無傷。

默聽評論學處

更互不為忍，　　瑕隙共相求； 　默然行竊聽，　　住時便得罪。 　他于屏房語，　　不作聲而聽； 　了義便招本，　　聞聲但小愆。 　若於檐閣中，　　或出或行道； 　噁心聽得罪，　　善意者無愆。

不與欲默然起去學處

若論如法言，　　或作單白等； 　不語傍人道，　　默然而捨去。 　勿為別眾法，　　去可語餘人； 　由其不囑授，　　獨入無邊海。

不恭敬學處

于眾及別人，　　不為恭敬事； 　慢眾得本罪，　　別人招惡作。 　大眾守寺人，　　違言亦得罪； 　別人眾中老，　　並及己尊師。 　他有違逆言，　　情不欲依順； 　宜應善開示，　　此則許無愆。

飲酒學處

諸酒飲若醉，　　茅端不滴口； 　不飲不與人，　　由斯放逸故。 　苾芻口有病，　　醫遣含無犯； 　假令命即死，　　無容輒吞嚥。 　諸麹等雜物，　　醞釀方得成； 　眾人共許者，　　是名為大酒。 　若以皮果花，　　汁等用成就； 　此名為雜酒

【現代漢語翻譯】 現代漢語譯本： 如果前人聽聞后錯誤地理解了，就會觸犯波逸提迦（Payantika，一種戒律）。 如果提問者瞭解三藏（Tipitaka，佛教經典），那麼解答者就不會有罪過； 智者所說的話應該善加應用，在黑暗的地方可以作為燈火照明。 如果有人虛妄地陳述，這個人應該反過來詰問他； 縱然對方說你愚笨等等，但真實的道理是不會受到損害的。

默聽評論學處

彼此之間不能互相忍讓，互相尋找對方的缺點和過失； 如果默不作聲地進行竊聽，在住處就會因此而獲罪。 如果他人在隱蔽的房間里說話，你不發出聲音去偷聽； 如果聽懂了其中的含義，就會觸犯根本罪，如果只是聽到了聲音，只會犯較輕的罪過。 如果在屋檐下或閣樓中，或者是在外出或行走的時候； 如果以惡意的想法去聽，就會獲罪，如果以善意的想法去聽，就不會有罪過。

不與欲默然離去學處

如果討論的是如法的言論，或者是在進行單白羯磨（Ekaggacitta，一種僧團儀式）等； 不和旁邊的人打招呼，就默不作聲地離開。 不要爲了進行別眾羯磨（Bhedasangha，分裂僧團的行為），離開后可以告訴其他人； 因為沒有得到囑咐和允許，獨自進入無邊的大海（比喻危險的境地）。

不恭敬學處

對於大眾或者其他人，不去做恭敬的事情； 怠慢大眾會觸犯根本罪，怠慢其他人會招致惡作（Dukkata，一種輕罪）。 對於大眾、守護寺廟的人，違揹他們的話也會獲罪； 對於其他人、僧團中的長老，以及自己的師長。 如果他人有違背常理的言論，內心不想依從； 應該善意地開導和勸說，這樣做才允許沒有罪過。

飲酒學處

各種酒，如果喝醉了，即使茅草尖端沾上一點也不可以入口； 不自己飲用，也不給別人飲用，因為飲酒會導致放逸。 如果比丘（Bhiksu，佛教出家男眾）的口中有疾病，醫生允許含漱，則沒有罪過； 即使面臨死亡，也不允許隨便吞嚥。 各種酒麴等雜物，經過釀造才能製成； 眾人普遍認可的，就叫做大酒。 如果用果皮、水果、花朵、汁液等製成； 這叫做雜酒。

【English Translation】 English version: If a predecessor hears and misunderstands, they commit a Payantika (a type of precept). If the questioner understands the Tipitaka (the Buddhist scriptures), then the answerer is without fault; The words spoken by the wise should be well applied, and can serve as a lamp in dark places. If someone falsely states something, this person should be questioned in return; Even if the other party says you are foolish, etc., the true principle will not be harmed.

Learning of Silently Listening to Comments

If they cannot tolerate each other, and seek each other's flaws and faults; If they silently eavesdrop, they will be guilty in their dwelling. If others speak in a secluded room, and you listen without making a sound; If you understand the meaning, you commit a fundamental offense; if you only hear the sound, you only commit a minor offense. If in the eaves or attic, or when going out or walking; If you listen with malicious intent, you are guilty; if you listen with good intentions, you are without fault.

Learning of Leaving Silently Without Consent

If discussing lawful speech, or performing Ekaggacitta (a Sangha ritual) etc.; Without greeting the person next to you, leave silently. Do not perform Bhedasangha (an act of dividing the Sangha), you can tell others after leaving; Because you have not been instructed or permitted, you enter the boundless sea alone (a metaphor for a dangerous situation).

Learning of Disrespect

Towards the Sangha or others, do not do respectful things; Disrespecting the Sangha will commit a fundamental offense, disrespecting others will incur a Dukkata (a minor offense). For the Sangha, the person guarding the temple, disobeying their words is also a sin; For others, the elders in the Sangha, as well as one's own teachers. If others have words that go against reason, and you do not want to comply in your heart; You should kindly enlighten and persuade them, and in doing so, you are allowed to be without fault.

Learning of Drinking Alcohol

All kinds of alcohol, if drunk to the point of intoxication, even a drop on the tip of a reed should not enter the mouth; Do not drink yourself, nor give it to others, because drinking alcohol leads to negligence. If a Bhiksu (Buddhist monk) has a disease in his mouth, and the doctor allows gargling, then there is no sin; Even if facing death, it is not allowed to swallow casually. Various koji (fermented rice) and other miscellaneous things, can only be made through brewing; What is generally recognized by the public is called major alcohol. If made with fruit peels, fruits, flowers, juices, etc.; This is called mixed alcohol.

，　　斯皆能醉人。 　或可以糖蜜，　　蒲萄等作成； 　並在此中收，　　為其昏醉故。 　如其于酒體，　　未成或可壞； 　飲時無有過，　　由其非醉因。 　諸有醋漿類，　　及以酪中漿； 　水和澄濾飲，　　非時亦無過。 　諸酒變成醋，　　飲皆無有犯； 　醋漿盛貯久，　　並是醋應知。 　黍秫等非制，　　說二酒應知； 　變壞或未成，　　明其非醉性。 　酒有色氣味，　　能醉招大愆； 　若不能醉人，　　便招三惡作。 　如是三二一，　　飲時皆得罪； 　隨招一二三，　　不醉非根本。 　若皮花果等，　　能為醉惱緣； 　如其麹等和，　　此還招惡作。

非時入聚落不囑苾芻學處

非時有苾芻，　　入村不囑語； 　有緣便罔過，　　無事即招愆。 　始從過午後，　　終至明相初； 　此即謂非時，　　大師如是說。 　苾芻若非時，　　生疑入得罪； 　時作非時想，　　及疑招小愆。

食前食后詣余家學處

苾芻為請首，　　向俗家中食； 　此人曾不許，　　更轉向余家。 　若於赴請者，　　告言隨意食； 　或主人聽去，　　向余處非愆。

入王宮學處

王門或宮門，　　及以近門處； 　明相未出至，　　斯皆得本罪。 　城

【現代漢語翻譯】 現代漢語譯本 ，這些都能使人醉酒。 或者可以用糖蜜、葡萄等製成； 並且將這些收集起來，因為它們能使人昏醉。 如果酒的本體，尚未形成或者已經變壞； 飲用時沒有過失，因為它不是醉酒的原因。 各種醋漿類的飲品，以及乳酪中的漿水； 用水調和澄濾后飲用，非時飲用也沒有過失。 各種酒變成醋后，飲用都沒有罪過； 醋漿盛放貯藏很久，都應當知道是醋。 用黍秫等非規定的材料，說明兩種酒應當知道； 變壞或者未釀成的酒，說明其沒有醉人的性質。 酒有顏色、氣味，能使人醉酒招致大的過失； 如果不能使人醉酒，便招致三種惡作罪。 像這樣三種、兩種、一種，飲用時都會得罪； 隨著招致一種、兩種、三種罪，不醉酒不是根本原因。 如果皮、花、果等，能成為醉酒的因緣； 如果和酒麴等混合，這還會招致惡作罪。

非時進入聚落不告知比丘（Bhikkhu，佛教出家男眾）的學處

比丘（Bhikkhu，佛教出家男眾）在非時，進入村落不告知； 有因緣就沒有過失，沒有事由就招致過失。 從過午之後開始，直到明相初現； 這就可以稱為非時，大師（佛陀）是這樣說的。 比丘（Bhikkhu，佛教出家男眾）如果非時，心生疑惑進入會得罪； 把時當作非時想，以及心生疑惑會招致小的過失。

食前食後到其他人家裡的學處

比丘（Bhikkhu，佛教出家男眾）因為應邀，到施主家去吃飯； 這個人曾經不允許，（比丘）再轉向其他人家。 如果對於赴請的人，告訴他說可以隨意吃； 或者主人允許離去，到其他地方去就沒有過失。

進入王宮的學處

王宮的門或者宮殿的門，以及靠近門的地方； 在明相未出現之前到達，這些都會得根本罪。 城

【English Translation】 English version These all can intoxicate people. Or they can be made from molasses, grapes, etc.; And these are collected because they can cause intoxication. If the substance of the wine is not yet formed or has spoiled; There is no fault in drinking it, because it is not the cause of intoxication. Various kinds of vinegar drinks, and the whey from cheese; Drinking them mixed with water and filtered, there is no fault even if it's not the right time. All kinds of wine that have turned into vinegar, there is no offense in drinking them; Vinegar drinks stored for a long time, should all be known as vinegar. Using sorghum and other non-prescribed materials, it should be known that there are two kinds of wine; Spoiled or unfermented wine, it is clear that it does not have intoxicating properties. Wine has color, smell, and taste, and can intoxicate, leading to great offenses; If it cannot intoxicate people, then it leads to three offenses of wrong-doing. Like this, three, two, or one, there will be offenses when drinking; Depending on whether one, two, or three offenses are incurred, not being intoxicated is not the root cause. If skins, flowers, fruits, etc., can become the cause of intoxication; If mixed with yeast, etc., this will still lead to offenses of wrong-doing.

The precept of not entering a village at an improper time without informing a Bhikkhu (Buddhist monk).

If a Bhikkhu (Buddhist monk) enters a village at an improper time without informing anyone; If there is a reason, there is no fault, but without a reason, it leads to offenses. Starting from after noon, until the first appearance of dawn; This can be called an improper time, as the Master (Buddha) said. If a Bhikkhu (Buddhist monk) enters at an improper time with doubt, he commits an offense; Thinking of the proper time as an improper time, and having doubts, leads to minor offenses.

The precept of going to other people's houses before or after meals

If a Bhikkhu (Buddhist monk) is invited to eat at a layperson's house; And this person has not permitted (the Bhikkhu) to go to other houses. If the person who made the invitation tells him that he can eat as he pleases; Or if the host allows him to leave, there is no fault in going to other places.

The precept of entering the royal palace

The gate of the royal palace or the gate of the palace, and places near the gate; Arriving before the appearance of dawn, these will all incur a fundamental offense. City

門與王門，　　及以宮門閫； 　去斯門不遠，　　此名為勢分。 　未曉到城門，　　復為未曉想； 　若入過門閫，　　便招惡作愆。 　若為余想疑，　　並皆招惡作； 　言寶未藏者，　　謂是未舉置。

不攝耳聽戒作不知語學處

已於別脫經，　　半月曾多聽； 　言我今方了，　　戒科咸在斯。 　此法在經中，　　自覺世尊說； 　先當令悔厭，　　方遣說其愆。

用骨牙角作針筒學處

角牙骨所成，　　針筒不合用； 　斯人便自入，　　違教罪筒中。 　針筒須打破，　　其罪應須說； 　棄斯憍逸緣，　　若留不成悔。 　針筒有四種，　　鍮銅赤銅鐵； 　刀子應鐵作，　　有三品應知： 　大者長八指，　　小者六餘中； 　應為烏㭰形，　　或似雞毛曲。 　或向余村等，　　苾芻雖事急； 　針須將一個，　　為要擬縫衣。

過量作床學處

苾芻為大眾，　　作諸床座等； 　高善逝八指，　　越此不應為。 　善逝八指長，　　當中人一肘； 　長者宜應截，　　說罪準常途。

草木綿貯床學處

眾僧床臥具，　　不應貯雜綿； 　故欲惱餘人，　　罪箭便來射。 　蒲臺及荻苗，　　木綿羊毛等； 　斯皆須撤去，　　餘罪方應說。 　

【現代漢語翻譯】 現代漢語譯本 門與王門（國王的門），以及宮門門檻； 離開這些門不遠的地方，這被稱為『勢分』。 在未破曉時到達城門，仍然保持未破曉的想法； 如果進入並越過門檻，就會招致惡作的罪過。 如果產生其他的想法或懷疑，都會招致惡作； 說寶物未被藏好，意思是說還沒有放置妥當。 不約束耳朵聽戒，裝作不知道，這是需要學習的地方 已經聽過《別解脫經》（Pratimoksha Sutra）多次，在半個月里； 說我現在才明白，所有的戒條都在這裡。 這個法在經書中，自覺是世尊（釋迦牟尼佛的尊稱）所說； 應該先讓他懺悔厭惡，然後才讓他說出他的罪過。 用骨頭、牙齒、角製作針筒，這是需要學習的地方 用角、牙、骨頭製成的針筒，不應該使用； 這個人就自己進入了違背教義的罪過之中。 針筒必須打破，他的罪過應該說出來； 拋棄這種驕慢放逸的因緣，如果留下就不能懺悔。 針筒有四種，黃銅、紅銅、鐵； 刀子應該是鐵做的，有三種品級應該知道： 大的長八指，小的長六指多一點； 應該做成烏鴉喙的形狀，或者像雞毛彎曲。 即使到其他的村莊等地方，比丘（佛教出家男眾）即使事情緊急； 針只需要帶一個，爲了縫補衣服。 過量製作床，這是需要學習的地方 比丘為大眾製作床座等； 高度超過善逝（佛陀的稱號）的八指，超過這個高度就不應該做。 善逝的八指長，相當於一個人的肘長； 超過長度的應該截斷，說罪按照通常的途徑。 用草、木、棉花填充床，這是需要學習的地方 僧眾的床和臥具，不應該填充雜亂的棉花； 故意想要惱亂他人，罪過的箭就會射來。 蒲臺和荻苗，木棉羊毛等； 這些都必須撤去，剩餘的罪過才能說出來。

【English Translation】 English version Doors and the King's gate, and the threshold of the palace gate; Not far from these gates, this is called 'the sphere of influence'. Arriving at the city gate before dawn, still maintaining the thought of before dawn; If one enters and crosses the threshold, one will incur the offense of wrong-doing. If other thoughts or doubts arise, all will incur wrong-doing; Saying that the treasure is not hidden well means that it has not been properly placed. Not restraining the ears to listen to the precepts, pretending not to know, this is a place to learn. Having listened to the Pratimoksha Sutra many times, over half a month; Saying that I only understand now, all the precepts are here. This Dharma is in the scriptures, consciously spoken by the World Honored One (an honorific title for Shakyamuni Buddha); One should first make him repent and be disgusted, and then let him speak of his offenses. Making needle cases from bone, teeth, or horn, this is a place to learn. Needle cases made of horn, teeth, or bone should not be used; This person then enters into the offense of violating the teachings. The needle case must be broken, and his offense should be spoken; Abandon this cause of arrogance and negligence, if it remains, repentance will not be achieved. There are four types of needle cases: brass, red copper, and iron; The knife should be made of iron, and there are three grades that should be known: The large one is eight fingers long, and the small one is six fingers long plus a little more; It should be made in the shape of a crow's beak, or like a curved chicken feather. Even if going to other villages, etc., even if the Bhikshu (Buddhist monk) is in a hurry; Only one needle needs to be brought, for the purpose of sewing clothes. Making beds in excessive amounts, this is a place to learn. If a Bhikshu makes beds and seats, etc. for the Sangha (Buddhist monastic community); The height should not exceed eight fingers of the Sugata (another title for the Buddha), it should not be made beyond this height. The eight fingers of the Sugata are the length of a person's elbow; If the length is exceeded, it should be cut off, and the offense should be confessed according to the usual procedure. Stuffing beds with grass, wood, or cotton, this is a place to learn. The beds and bedding of the Sangha should not be stuffed with mixed cotton; Intentionally wanting to annoy others, the arrow of offense will come shooting. Cattails and reed seedlings, cotton and sheep's wool, etc.; These must all be removed, and the remaining offenses can then be confessed.

云何名為貯？　　謂佈於床上， 　粘著苾芻衣，　　令他意不喜。

過量作尼師但那學處

若作尼師但，　　大覺三張手； 　廣便一手半，　　過此不應為。 　長時應截卻，　　其罪便須悔； 　問言除卻未？　　方可為蠲愆。

過量作覆瘡衣學處

若作覆瘡衣，　　長佛四張手， 　寬須張手二，　　越此遂招愆。

過量作雨浴衣學處

如其作雨衣，　　長佛六張手， 　廣應二手半，　　異此不應為。

與佛等過量作衣學處

怛他揭多衣，　　不合同量作； 　長十廣有六，　　斯名佛衣量。 　生在苦毒處，　　曾無有少樂； 　鎮被火燒煮，　　斯名訓釋辭。 　若諸犯戒者，　　墮於三惡趣； 　愚人罪不悔，　　由斯墮義成。

第四部別悔法

從非親尼受食學處

已說于墮罪，　　方陳四別悔； 　略言其自相，　　委悉可應知。 　非親苾芻尼，　　于村乞食處； 　自手受取食，　　便招別悔愆。

受尼指授食學處

若其于俗舍，　　苾芻正餐食； 　尼來指授時，　　與斯酥酪等。 　舉眾皆須報：　　姊妹勿為言； 　若不一人遮，　　合衆皆招罪。 　內中外三舍，　　三處苾芻餐； 　上座作遮言，　　乃至最

【現代漢語翻譯】 現代漢語譯本 何謂『貯』？指的是將物品放置在床上，或粘在比丘（Bichu，佛教僧侶）的衣服上，使他人心生不悅。

關於製作過大尺寸的尼師但那（Nisidana，坐具）的學處： 如果製作尼師但那，其尺寸應為佛陀的三張手掌；寬度為一張半手掌，超過這個尺寸就不應該製作。如果長時間使用，應該將其截斷，並且需要懺悔所犯的罪過；需要詢問是否已經去除過大的部分，這樣才能消除罪過。

關於製作過大尺寸的覆瘡衣（覆蓋瘡口的衣服）的學處： 如果製作覆瘡衣，長度應為佛陀的四張手掌，寬度應為兩張手掌，超過這個尺寸就會招致過失。

關於製作過大尺寸的雨浴衣（雨天沐浴時穿的衣服）的學處： 如果製作雨衣，長度應為佛陀的六張手掌，寬度應為兩張半手掌，超出這個尺寸就不應該製作。

關於製作與佛陀尺寸相同的衣服的學處： 不應該製作與怛他揭多（Tathagata，如來）尺寸相同的衣服；長度為十張手掌，寬度為六張手掌，這被稱為佛衣的尺寸。眾生處在充滿痛苦的地方，從未有過絲毫快樂；總是被火燒煮，這就是訓釋的含義。如果那些違犯戒律的人，會墮入三惡趣；愚蠢的人犯罪而不懺悔，因此導致墮落。

第四部 別悔法

關於從非親屬的比丘尼（Bichuni，佛教女僧侶）處接受食物的學處： 已經講述了墮罪，現在陳述四種別悔；簡要地說出它們的自相，詳細情況應該瞭解。如果非親屬的比丘尼在村莊乞食的地方，親手給予食物，就會招致別悔的過失。

關於接受比丘尼指使給予食物的學處： 如果在俗人家中，比丘正在用餐；比丘尼前來指使，給予酥油、乳酪等食物。大家都要告知：『姐妹不要說話』；如果沒有人阻止，整個僧團都會招致罪過。內、中、外三處房舍，三個地方比丘用餐；上座（寺院中資歷高的僧人）應該出面制止，乃至最

【English Translation】 English version What is called 'storing'? It refers to placing items on the bed, or sticking them to a Bhikshu's (Bichu, Buddhist monk) robe, causing displeasure to others.

The precept regarding making a Nisidana (Nisidana, sitting cloth) of excessive size: If making a Nisidana, its size should be three hand spans of the Buddha; the width should be one and a half hand spans, and it should not be made larger than this. If used for a long time, it should be cut off, and the offense must be repented; it needs to be asked whether the excessive part has been removed, so that the offense can be expiated.

The precept regarding making a wound-covering cloth of excessive size: If making a wound-covering cloth, the length should be four hand spans of the Buddha, and the width should be two hand spans; exceeding this will lead to transgression.

The precept regarding making a rain-bathing cloth of excessive size: If making a rain cloth, the length should be six hand spans of the Buddha, and the width should be two and a half hand spans; it should not be made differently from this.

The precept regarding making a robe of the same size as the Buddha's: One should not make a robe of the same size as the Tathagata's (Tathagata, Thus Come One); the length is ten hand spans, and the width is six hand spans, this is called the size of the Buddha's robe. Sentient beings are in a place full of suffering, and have never had any joy; they are always burned and boiled by fire, this is the meaning of instruction. If those who violate the precepts will fall into the three evil realms; foolish people commit offenses without repentance, thus leading to downfall.

The Fourth Section: Confession Requiring Separation

The precept regarding receiving food from a Bhikshuni (Bichuni, Buddhist nun) who is not a relative: The offenses leading to downfall have been explained, now the four types of confession requiring separation are stated; briefly state their self-nature, and the details should be understood. If a Bhikshuni who is not a relative gives food with her own hand in a village where alms are collected, it will lead to the offense of confession requiring separation.

The precept regarding receiving food instructed by a Bhikshuni: If a Bhikshu is eating a meal in a layperson's house; when a Bhikshuni comes and instructs to give ghee, cheese, etc. Everyone must be told: 'Sisters, do not speak'; if no one stops it, the entire Sangha will incur the offense. In the inner, middle, and outer three houses, Bhikshus are eating in three places; the senior monk (senior monk in the temple) should come forward to stop it, even the most

下座。 　汝且莫為言，　　片時待食了； 　或可問中外，　　頗有遮尼不？ 　若不問而食，　　家中得本愆； 　若一不遮時，　　外邊招惡作。 　始從於眾首，　　皆犯于別悔； 　此別別墮愆，　　異前波逸底。 　若在尼寺中，　　施受全無過； 　自己財將施，　　並由重信心。

學家受食學處

若於學人家，　　知眾與羯磨； 　苾芻飢渴逼，　　雖請不應餐。 　花華葉等物，　　縱受亦無傷； 　受床座誦經，　　並開非是過。 　若於他舍食，　　餅惠學家兒； 　擘破乃令餐，　　勿使空懸望。

阿蘭若住處外受食學處

若在阿蘭若，　　此中多恐怖； 　苾芻不應出，　　寺外受其餐。 　若無觀林者，　　苾芻出受食； 　寺中余處餐，　　並悉招其罪。 　苾芻犯罪訖，　　應還至寺中； 　應報諸人言：　　我說鄙賤事。

第五部眾學法

四種別悔法，　　如犯狀已陳； 　自餘眾式叉，　　次第今當說。 　下裙圓整著，　　不高亦不下， 　不像鼻蛇頭，　　不作多羅葉， 　亦不為豆團，　　如是應當學。 　支伐羅披著，　　好圓整應知， 　不太高及下，　　好披正覆身， 　少為言語聲，　　亦不高遠視。 　但睹六尺量，　　可長

【現代漢語翻譯】 現代漢語譯本 下座（離開座位）。 你且不要說話，稍微等一下吃完飯； 或許可以問問寺院內外，有沒有遮尼（指阻止比丘尼接受食物的人）？ 如果不問就吃飯，家中會因此得到罪過； 如果一次不阻止，外面會招來惡名。 一開始從大眾的首領開始，都會犯別悔（一種懺悔方式）； 這種別別墮（一種罪名）的罪過，不同於之前的波逸提（另一種罪名）。 如果在比丘尼寺中，施捨和接受完全沒有過錯； 用自己的財物來施捨，並且是出於極大的信心。

學家受食學處（關於在家居士供養食物的學習之處） 如果在學人家裡，知道大眾和羯磨（僧團的會議）； 比丘（出家人）即使飢渴難耐，即使被邀請也不應該用餐。 花、華（花朵）、葉等物品，即使接受也沒有妨礙； 接受床座、誦經，以及開導都不是過錯。 如果在別人家裡吃飯，把餅分給學人家的孩子； 掰開后再讓他們吃，不要讓他們空懷希望。

阿蘭若住處外受食學處（關於在遠離人煙的住處外接受食物的學習之處） 如果在阿蘭若（指遠離人煙的修行場所），這裡有很多恐怖； 比丘不應該離開寺院，到外面接受食物。 如果沒有看守林子的人，比丘出去接受食物； 在寺院的其他地方吃飯，都會招來罪過。 比丘犯了罪之後，應該回到寺院中； 應該告訴其他人說：我說了一些卑賤的事情。

第五部眾學法（第五部分關於僧團的學習方法） 四種別悔法，如所犯罪行的狀況已經陳述； 其餘的眾式叉（僧團的規矩），接下來將依次說明。 下裙要圓整地穿著，不要太高也不要太低， 不要像象鼻蛇頭（指裙子的形狀），不要做成多羅葉（棕櫚葉）， 也不要像豆團（指裙子的形狀），應該這樣學習。 支伐羅（袈裟）披在身上，要知道要好好地圓整， 不要太高也不要太低，好好地披著遮蓋身體， 說話的聲音要小，也不要高聲遠視。 只能看六尺的距離，可以長一些

【English Translation】 English version Descent from the seat. You should not speak, wait a moment to finish eating; Perhaps you can ask inside and outside the monastery, is there a 'che ni' (遮尼, referring to someone who prevents a Bhikkhuni from receiving food)? If you eat without asking, the family will incur demerit; If you don't prevent it once, you will attract a bad reputation outside. Starting from the leader of the Sangha, everyone will commit 'Patidesaniya' (別悔, a type of confession); This offense of 'Patipatidesaniya' (別別墮, a type of offense) is different from the previous 'Pacittiya' (波逸提, another type of offense). If it is in a Bhikkhuni monastery, there is no fault in giving and receiving at all; Giving with one's own wealth, and out of great faith.

The training rules for receiving food at a householder's home If at a householder's home, knowing the Sangha and the 'Kamma' (羯磨, Sangha's meeting); Even if a Bhikkhu (monk) is hungry and thirsty, he should not eat even if invited. Flowers, leaves, etc., there is no harm even if received; Receiving a bed, reciting scriptures, and giving guidance are not faults. If eating at someone else's house, divide the cake to the householder's children; Break it apart and then let them eat, do not let them have empty hopes.

The training rules for receiving food outside the Aranya dwelling If in an 'Aranya' (阿蘭若, referring to a secluded place for practice), there are many terrors here; A Bhikkhu should not leave the monastery to receive food outside. If there is no one guarding the forest, the Bhikkhu goes out to receive food; Eating in other places in the monastery will incur offenses. After a Bhikkhu has committed an offense, he should return to the monastery; He should tell others: 'I have said some base things.'

The fifth section of Sangha training methods The four 'Patidesaniya' offenses, as the circumstances of the committed offenses have been stated; The remaining Sangha 'Siksha' (式叉, rules), will be explained in order next. The lower robe should be worn neatly, not too high and not too low, Not like an elephant's trunk or a snake's head (referring to the shape of the robe), not made like a 'Talapatra' (多羅葉, palm leaf), Nor like a bean curd (referring to the shape of the robe), one should learn in this way. The 'Civara' (袈裟, robe) should be worn, know that it should be well-rounded and neat, Not too high and not too low, wear it properly covering the body, The voice of speech should be soft, and do not look high and far. Only look at a distance of six feet, it can be longer

於一尋； 　是往俗舍像，　　如是應當學。 　俗家不覆頭，　　亦不偏抄服， 　及不雙抄舉，　　不叉腰撫肩， 　不作蹲地行，　　亦不足指去， 　不跳不仄足，　　不作柱身行， 　亦不搖身行，　　不掉臂而去， 　不作搖頭入，　　不連手肩排。 　未許不輒坐，　　坐須善觀察； 　若重放身時，　　此能生大過。 　不疊足重踝，　　亦不急踡腳； 　不得長舒足，　　勿使露身形。 　下明恭敬食，　　不應令缽滿； 　應留一指許，　　並羹次第餐。 　行食未目前，　　不得預張缽； 　缽不安食上，　　恭敬可為餐。 　團不極小大，　　不得預張口； 　如其口含食，　　不合輒為言。 　不以飯覆羹，　　亦不菜蓋飯； 　更作希望意，　　由此益貪心。 　不欱不[口*((甫-、)/寸)]㗱，　　不呵不吹氣； 　不以飯置唇，　　不應毀呰食。 　不脹鰓嚙半，　　不舒舌彈舌； 　不為窣睹波，　　后破方餐啖。 　不舐手舐缽，　　不振缽振手； 　當作缽中想，　　繫念可應餐。 　不為輕慢心，　　觀他比坐缽； 　污手不捉器，　　亦不灑餘人。 　不于俗舍中，　　棄其穢惡水； 　缽不除殘食，　　無替缽不安。 　不應立洗缽，　　不安崩墮處； 　逆流

【現代漢語翻譯】 現代漢語譯本： 於一尋： 應當前往俗人家中時，應當這樣學習： 在俗人家裡，不要用東西遮蓋頭部，也不要斜著穿著衣服， 不要雙手抄在袖子里，不要叉著腰或者撫摸肩膀， 不要蹲在地上行走，也不要用腳指指點點， 不要跳躍，不要歪著腳走路，不要像柱子一樣直挺挺地站著， 也不要搖晃身體走路，不要甩著胳膊離開， 不要搖頭晃腦地進入，不要和別人手挽著手或肩並著肩。 沒有允許，不要隨便坐下，坐下時要仔細觀察周圍環境； 如果過於放鬆身體，這會產生很大的過失。 不要雙腿交疊，也不要快速地蜷縮腳； 不要長時間地伸直雙腿，不要讓身體暴露出來。 下面說明恭敬地飲食：不應該讓缽盂裝得太滿； 應該留下一指寬的空隙，並且按照順序吃菜和羹湯。 在行堂的人還沒有走到面前時，不要提前張開缽盂等待； 不要把食物放在缽盂上，恭敬地接受食物才可以開始用餐。 飯糰不要捏得太小或太大，不要提前張開嘴巴； 如果嘴裡含著食物，不應該隨便說話。 不要用飯蓋住羹湯，也不要用菜蓋住飯； 如果這樣做，會產生希望得到更多食物的想法，由此增長貪心。 不要大口吞嚥，不要發出[口*((甫-、)/寸)]㗱的聲音，不要呵氣或吹氣； 不要把飯放在嘴唇上，不應該毀壞或輕視食物。 不要腮幫子鼓鼓地咬一半食物，不要伸出舌頭或用舌頭發出聲音； 不要爲了建造窣堵波（stupa，佛塔），先把食物弄碎然後再吃。 不要舔手或舔缽盂，不要抖動缽盂或抖動手； 應當想著缽盂中的食物，集中注意力才可以開始用餐。 不要以輕慢的心，觀察其他一起坐著的人的缽盂； 臟手不要觸控餐具，也不要把水灑到別人身上。 不要在俗人家中，丟棄污穢的洗缽水； 缽盂里不要留有殘羹剩飯，不要隨意放置缽盂。 不應該站著洗缽盂，不要在不安全或容易崩塌的地方洗； 逆流而上……

【English Translation】 English version: Upon entering a layperson's home: This is how one should learn to behave. In a layperson's home, do not cover your head, nor wear your robes askew, Nor fold your hands into your sleeves, nor put your hands on your hips or shoulders, Do not walk while squatting, nor point with your foot, Do not jump, nor walk with a crooked foot, nor stand stiffly like a pillar, Nor walk swaying your body, nor leave swinging your arms, Do not enter shaking your head, nor link arms or shoulders with others. Without permission, do not sit down carelessly; when sitting, observe the surroundings carefully; If you relax your body too much, it can lead to great faults. Do not cross your legs, nor quickly curl your feet; Do not stretch your legs out for too long, nor expose your body. The following explains how to eat respectfully: one should not fill the bowl too full; One should leave a space of about a finger's width, and eat the dishes and soup in order. Before the server arrives, do not open your bowl in anticipation; Do not place food on top of the bowl; respectfully receiving the food allows you to begin eating. Do not make the food ball too small or too large, do not open your mouth in advance; If your mouth contains food, you should not speak casually. Do not cover the soup with rice, nor cover the rice with vegetables; If you do this, it will create the desire for more food, thereby increasing greed. Do not gulp or make [口*((甫-、)/寸)]㗱 sounds, do not breathe or blow air; Do not place rice on your lips, and should not disparage or despise the food. Do not chew with puffed cheeks, do not stick out your tongue or make sounds with your tongue; Do not break the food first to make a stupa (stupa, a Buddhist monument), and then eat it. Do not lick your hand or lick the bowl, do not shake the bowl or shake your hand; You should think of the food in the bowl, and focus your mind before eating. Do not with a contemptuous mind, observe the bowls of others sitting together; Do not touch the utensils with dirty hands, nor sprinkle water on others. Do not discard dirty dishwater in a layperson's home; Do not leave leftover food in the bowl, and do not place the bowl carelessly. One should not wash the bowl while standing, nor wash it in an unsafe or collapsing place; Against the current...

不酌水，　　是護缽應知。 　次明說法事，　　己立前人坐； 　或己坐他臥，　　無病並不應。 　己下他在高，　　人前自居后； 　他道己非道，　　覆頂等同前。 　他乘象馬輿，　　及著鞋履等， 　著冠帽系頭，　　及以花鬘飾， 　持蓋仗劍甲，　　斯皆是慢儀； 　除身帶病人，　　說法便招罪。 　不立大小便，　　不于青草上； 　一二指洟唾，　　除病並招愆。 　不上過人樹，　　唯除有難緣； 　式叉羯闌尼，　　是悉應當學。

七滅諍法

已於眾學法，　　略言其大綱； 　七滅諍相應，　　次第今當說。 　所謂評論等，　　有隨法能除； 　方便七種殊，　　由人有差別。 　應差中正人，　　攝斂身語者； 　眾內當差舉，　　稱理和其諍。 　無慾無瞋癡，　　並以無恐怖， 　及移不可移，　　除諍應差此。 　評論諍若起，　　可將現前除； 　及以法現前，　　當依大師教。 　由現前能除，　　故斯名現前； 　為少慧念者，　　且陳其一隅。 　若九人十人，　　是大眾差遣； 　此差五或過，　　名為差重差。 　凡差重差人，　　正直明三篋； 　上座不朋一，　　能為滅諍人。 　若無其五德，　　設已差應退； 　具德者應差，　　令作行籌者

【現代漢語翻譯】 現代漢語譯本 不應潑灑洗缽水，這是護持缽具應知的事項。 接下來闡明說法的儀軌：預先為聽法者安排座位；或者自己坐著而他人躺臥，在沒有疾病的情況下都是不應允許的。 自己處於下方而他人處於高位，在他人面前自己處於後方；他人所說是正道而自己所說不是，如同以衣物覆蓋他人頭頂一樣都是不敬的行為。 他人乘坐象、馬、轎子，以及穿著鞋子等，戴著帽子束著頭髮，以及用花鬘裝飾，拿著傘、拄著枴杖、穿著盔甲，這些都是傲慢的表現；除非是身帶疾病的人，否則如此說法便會招致罪過。 不在站立時大小便，不在青草地上大小便；不用一兩個手指擦拭鼻涕和唾液，除非生病，否則都會招致過失。 不攀爬高於人的樹木，除非有緊急情況；求學戒女（式叉羯闌尼，Siksamana）應該學習這些。

七滅諍法

已經在僧團中學習的戒律，簡略地說出其要點；與七滅諍相應的法門，現在依次解說。 所謂的評論等，有些可以通過隨順正法來消除；方便的方法有七種不同，因為不同的人情況有差別。 應該選出公正的人，能夠約束身語的人；在僧團內部應當推舉，依據道理來調和爭端。 沒有貪慾、沒有嗔恨、沒有愚癡，並且沒有恐懼，以及對於不可移動的事物不移動，爲了消除爭端應當選擇這樣的人。 評論引起的爭端，可以用現前法來消除；以及用法律現前，應當依據大師的教導。 因為可以通過現前法來消除爭端，所以這被稱為現前法；爲了智慧和記憶力不足的人，姑且陳述其中的一部分。 如果九人或十人，這是大眾的差遣；這種差遣五人或超過五人，稱為差重差。 凡是差重差的人，應當正直且通曉三藏（三篋）；上座不偏袒任何一方，能夠成為平息爭端的人。 如果沒有這五種德行，即使已經被推舉也應當辭退；具備德行的人應當被推舉，讓他擔任行籌者。

【English Translation】 English version One should not pour out water used for washing the alms bowl; this is something one should know to protect the bowl. Next, explaining the proper conduct for teaching the Dharma: prepare a seat for the listener beforehand; or it is not appropriate if oneself is sitting while others are lying down, unless they are ill. If oneself is below and others are above, if oneself is behind others in their presence; if what others say is the right path and what oneself says is not, it is disrespectful, like covering someone's head with clothing. Others riding elephants, horses, palanquins, and wearing shoes, wearing hats and tying up their hair, and adorned with flower garlands, holding umbrellas, carrying staffs, swords, and armor—these are all signs of arrogance; unless one is ill, teaching the Dharma in this way will invite sin. Do not urinate or defecate while standing, do not urinate or defecate on green grass; do not wipe nasal mucus or saliva with one or two fingers, unless ill, it will invite transgression. Do not climb trees taller than people, unless there is an emergency; a Siksamanas (Siksamana) should learn these things.

The Seven Methods for Settling Disputes

The precepts already learned in the Sangha (community), briefly state their main points; the methods corresponding to the seven ways of settling disputes, will now be explained in order. So-called discussions, etc., some can be eliminated by following the Dharma; there are seven different expedient methods, because the circumstances differ for different people. One should select impartial people, those who can restrain their body and speech; they should be recommended within the Sangha, and reconcile disputes according to reason. Without greed, without hatred, without delusion, and without fear, and not moving what cannot be moved, one should choose such people to eliminate disputes. Disputes arising from discussions can be eliminated by the present Dharma; and by the law being present, one should follow the teachings of the master. Because disputes can be eliminated by the present Dharma, it is called the present Dharma; for those with little wisdom and memory, let us present a portion of it. If nine or ten people, this is a dispatch from the assembly; this dispatch of five or more people is called a repeated dispatch. All those who are repeatedly dispatched should be upright and knowledgeable in the Tripitaka (three baskets); the senior monk should not be biased towards one side, and be able to be a person who settles disputes. If one does not have these five virtues, even if one has been recommended, one should decline; those with virtues should be recommended to serve as the one who distributes the counting sticks.

。 　彼可作二籌，　　顯法及非法： 　法籌應可直，　　香滑稱人心； 　非法籌須曲，　　臭澀情不樂； 　左手蓋而行，　　法籌應顯露。 　僧伽應總集，　　從初次第行； 　先呈其法籌，　　三語慇勤與。 　如其取法籌，　　數多於非法； 　是名為法滅，　　諍息理應知。 　苾芻毀破時，　　便招其墮罪； 　非法籌多此，　　名非法滅諍。 　諍雖非法滅，　　毀破得小愆； 　斯乃是多人，　　毗奈耶滅諍。 　已說評論諍，　　二法可應除； 　子細述其緣，　　具如廣文說。 　次明非言諍，　　以其三法滅； 　謂將可惡法，　　詰他清凈人。 　謂是現前事，　　憶念及不癡； 　現前如上陳，　　餘二今應辯。 　應知念調伏，　　如友苾芻尼； 　謗毀實力子，　　大師因此制。 　應與實力子，　　作憶念調伏； 　令在上座前，　　如是言應說： 　大德僧伽聽！　　被他妄說我； 　我乞憶念法，　　僧伽應愍聽。 　如斯三請已，　　應令一苾芻； 　秉法為彼人，　　作憶念羯磨。 　次作不癡法，　　如惡羯苾芻； 　由彼先癲狂，　　今秉不癡事。 　致在上座前，　　白言我昔日； 　被狂亂所惱，　　為非不覺知。 　他便數數詰，　　云我為惡行； 　我

【現代漢語翻譯】 現代漢語譯本 關於平息爭端，可以使用兩種方法，即『法籌』和『非法籌』： 『法籌』應當是正直的，氣味芬芳、觸感光滑，令人感到愉悅； 『非法籌』必須是彎曲的，氣味惡臭、觸感粗糙，令人感到不快； 用左手遮蓋著進行，『法籌』應當公開展示。 僧團（Sangha）應當全部聚集，按照資歷順序依次進行； 首先呈上『法籌』，用懇切的言語給予三次機會。 如果選擇『法籌』的人數多於『非法籌』； 這被稱為以『法』平息爭端，應當明白其中的道理。 如果比丘（Bhiksu）進行譭謗破壞，就會招致墮罪（Apatti）； 『非法籌』較多，這被稱為以『非法』平息爭端。 即使以『非法』平息了爭端，譭謗破壞也會導致輕微的過失； 這通常是多數人通過毗奈耶（Vinaya）來平息爭端。 已經講述了評論爭端，可以用兩種方法來消除； 詳細敘述其中的因緣，具體內容如廣文中記載。 接下來闡明非言語的爭端，可以通過三種方法來平息； 即用令人厭惡的罪行，詰難清凈的比丘。 這指的是現前事、憶念調伏和不癡調伏； 現前事如上所述，其餘兩種現在應當辨析。 應當瞭解憶念調伏，就像友比丘尼（Bhikshuni）的故事； 她誹謗毀壞了實力子（Saktiputra），大師（大師指佛陀）因此制定了戒律。 應當給予實力子（Saktiputra）憶念調伏； 令其在上座（長老比丘）面前，這樣說： 『大德僧伽（Sangha）聽！我被他人妄加指責； 我請求憶念法，希望僧伽（Sangha）慈悲聽取。』 如此請求三次後，應當讓一位比丘（Bhiksu）； 秉持正法為他，進行憶念羯磨（Karma）。 接下來是不癡法，就像惡羯比丘（Kakka Bhiksu）的故事； 因為他先前癲狂，現在秉持不癡的事實。 讓他于上座（長老比丘）前陳述，說：『我昔日； 被狂亂所困擾，所作所為並非出於自覺。』 他人便多次詰問，說我做了惡行； 我

【English Translation】 English version There are two methods that can be used to settle disputes: 『Dharma tokens』 and 『Non-Dharma tokens』: 『Dharma tokens』 should be upright, fragrant, and smooth to the touch, pleasing to the mind; 『Non-Dharma tokens』 must be crooked, foul-smelling, and rough to the touch, displeasing to the senses; Covering with the left hand, the 『Dharma tokens』 should be displayed openly. The Sangha (community) should gather completely, proceeding in order of seniority; First, present the 『Dharma tokens』, giving three opportunities with earnest words. If the number of people choosing 『Dharma tokens』 is greater than those choosing 『Non-Dharma tokens』; This is called settling the dispute with 『Dharma』; the principle should be understood. If a Bhiksu (monk) engages in defamation and destruction, he will incur an Apatti (offense); If there are more 『Non-Dharma tokens』, this is called settling the dispute with 『Non-Dharma』. Even if the dispute is settled with 『Non-Dharma』, defamation and destruction will still lead to minor faults; This is usually how the majority uses the Vinaya (monastic discipline) to settle disputes. The dispute of commentary has been discussed, and it can be eliminated by two methods; Detail the causes and conditions, as described in the extensive texts. Next, clarify the non-verbal disputes, which can be settled by three methods; That is, using disgusting offenses to interrogate pure Bhiksus. This refers to present matters, memory pacification, and non-delusion pacification; Present matters have been described above, and the remaining two should now be analyzed. One should understand memory pacification, like the story of the friend Bhikshuni; She slandered and destroyed Saktiputra (son of power), and the Master (Master refers to the Buddha) therefore established the precepts. Memory pacification should be given to Saktiputra; Let him say before the senior monks (elder Bhiksu): 『Venerable Sangha, listen! I have been falsely accused by others; I request the Dharma of memory, and I hope the Sangha will listen with compassion.』 After requesting in this way three times, a Bhiksu should be made to; Uphold the Dharma for him and perform the Karma of memory. Next is the Dharma of non-delusion, like the story of Kakka Bhiksu; Because he was previously insane, he now upholds the fact of non-delusion. Let him state before the senior monks (elder Bhiksu), saying: 『In the past; I was troubled by madness, and what I did was not out of awareness.』 Others then repeatedly questioned, saying that I committed evil deeds; I

今乞不癡，　　毗奈耶應與。 　所言犯罪諍，　　由四法能除； 　自言及現前，　　草掩求其性。 　既作于罪已，　　或詰或不詰； 　當在苾芻前，　　合掌除其罪。 　言大德存念！　　我今犯斯罪。 　問言見罪不？　　報言我今見。 　於後不犯不？　　報言我不犯。 　彼說奧箄迦，　　此答言娑度。 　犯他勝等罪，　　對眾而自陳； 　此並是自言，　　能令諍消殄。 　如哥羅苾芻，　　被他言所及； 　由衣招詰責，　　行向釋迦城。 　現前能滅諍，　　名為現前法； 　此亦是現前，　　重更言其軌。 　今說草掩法，　　更相鬥諍人； 　上座應就之，　　正理當教示： 　報言法難逢，　　何為作二黨？ 　無事為諍競，　　輕慢大師言。 　言作如是事，　　我汝咸有犯； 　陳其後邊罪，　　應可願蠲除。 　作斯言告時，　　如其不違逆； 　是名住本性，　　此朋應亦然。 　彼朋意靜息，　　不為違戾言； 　因此諍能除，　　名為草掩息。 　自言犯斯罪，　　對眾便言無； 　猶如手苾芻，　　說有言非有。 　與作求罪性，　　苾芻令彼臣； 　大聖誨親言，　　良由具悲性。 　彼亦上座前，　　應可從眾乞； 　大眾宜於此，　　作法並同前。 　欲殄作事諍

，　　應須眾咸集； 　如不作違拒，　　是諍息應知。◎

已上兩卷明波羅底木叉戒本了。次下一卷明跋窣睹等事。

根本說一切有部毗奈耶頌卷中 大正藏第 24 冊 No. 1459 根本說一切有部毗奈耶頌

根本說一切有部毗奈耶頌卷下

尊者毗舍佉造

三藏法師義凈奉　制譯

◎下明於十七跋窣睹等，中述其要事(跋窣睹是事)。

若是旃荼羅，　　唱令及酒舍； 　淫女王宮處，　　此五非行境。 　外道諸典籍，　　習讀將為勝； 　及數犯罪人，　　所食皆成毒。 　常應讀佛教，　　是惡道良醫； 　開許讀外書，　　為欲知其過。 　一切智言說，　　美妙多譬喻； 　豈如外道論，　　無理言粗淺。 　多畜諸器具，　　雕飾皆不許； 　若畫坐床足，　　斯皆外道儀。 　苾芻身老病，　　若乘輿隨聽； 　杖絡及皮衣，　　斯皆在開限。 　無由帝釋請，　　遂開于浴室； 　並勤定誦人，　　咸聽小食飯。 　不注于眼口，　　亦不香薰衣； 　不畫傘皮鞋，　　揩爪令光凈。 　傘蓋有二種，　　葉作葦竹成； 　若至村中時，　　不應正持入。 　若作于傘柄，　　應與傘蓋同； 　欠呿開口時，　　應將衣手掩。 　有緣須笑

【現代漢語翻譯】 現代漢語譯本 　　應當讓大眾都聚集； 　如果沒人違抗拒絕，　　就應該知道爭端平息了。◎ 　　以上兩卷闡明了波羅底木叉戒本（Pratimoksha，別解脫戒）。接下來的一卷闡明跋窣睹（Vastu，事）等事。 　　根本說一切有部毗奈耶頌卷中 大正藏第 24 冊 No. 1459 根本說一切有部毗奈耶頌 　　根本說一切有部毗奈耶頌卷下 　　尊者毗舍佉（Vishakha）造 　　三藏法師義凈奉　制譯 　　◎下面闡明關於十七跋窣睹（Vastu，事）等，中間敘述其重要事項（跋窣睹（Vastu）是事）。 　如果是旃荼羅（Chandala，賤民），　　（或在）唱令處及酒館； 　**王宮處，　　這五種地方不是修行的好去處。 　外道的各種典籍，　　學習閱讀可以認為更好； 　以及經常犯罪的人，　　他們所吃的食物都變成毒藥。 　應該經常閱讀佛教經典，　　這是惡道的良醫； 　允許閱讀外道書籍，　　是爲了瞭解他們的過失。 　一切智者的言說，　　美好且多用譬喻； 　怎麼能像外道的論述，　　沒有道理且言語粗淺。 　大量畜養各種器具，　　雕刻裝飾都不允許； 　如果畫坐床的腳，　　這些都是外道的儀式。 　比丘（Bhiksu，出家男眾）身體衰老生病，　　如果乘坐車輿可以聽許； 　手杖、絡子和皮衣，　　這些都在開許的範圍之內。 　因為沒有帝釋（Indra，天帝）的邀請，　　於是開設了浴室； 　並且勤奮禪定誦經的人，　　都允許吃小食飯。 　不要塗抹在眼口上，　　也不要用香薰衣服； 　不要在傘和皮鞋上繪畫，　　擦拭指甲使之光亮潔凈。 　傘蓋有兩種，　　用葉子或葦竹製成； 　如果到達村莊中時，　　不應該端正地拿著進入。 　如果製作傘柄，　　應該與傘蓋相同； 　打哈欠張開嘴時，　　應該用衣服或手遮掩。 　有原因需要笑

【English Translation】 English version 　　All should gather; 　If there is no opposition,　　Know that the dispute is settled.◎ 　　The above two volumes clarify the Pratimoksha (Pratimoksha, precepts of individual liberation). The following volume clarifies Vastu (Vastu, matters) and other things. 　　Fundamental Sarvastivada Vinaya Verses, Volume Middle Taisho Tripitaka Volume 24 No. 1459 Fundamental Sarvastivada Vinaya Verses 　　Fundamental Sarvastivada Vinaya Verses, Volume Lower 　　Composed by Venerable Vishakha 　　Tripiṭaka Master Yijing respectfully translated by Imperial Order 　　◎Below clarifies the seventeen Vastu (Vastu, matters), etc., in the middle describes its important matters (Vastu (Vastu) is matter). 　If it is a Chandala (Chandala, outcast),　　(or at) the place of proclamation and tavern; 　**Royal palace,　　These five places are not good for practice. 　Various scriptures of other paths,　　Learning to read can be considered better; 　And people who often commit crimes,　　The food they eat all becomes poison. 　One should often read Buddhist scriptures,　　This is a good doctor for evil paths; 　Allowing to read other paths' books,　　Is to understand their faults. 　The words of the All-Knowing One,　　Are beautiful and use many metaphors; 　How can it be like the discourses of other paths,　　Without reason and with crude words. 　Raising a large number of various utensils,　　Carving and decoration are not allowed; 　If drawing the feet of a sitting bed,　　These are all rituals of other paths. 　If a Bhiksu (Bhiksu, ordained male) is old and sick,　　If riding in a vehicle, it can be allowed; 　Walking sticks, straps, and leather clothing,　　These are all within the scope of permission. 　Because there was no invitation from Indra (Indra, the lord of gods),　　Therefore, a bathroom was opened; 　And those who diligently meditate and recite scriptures,　　Are all allowed to eat small meals. 　Do not apply it to the eyes and mouth,　　Nor use incense to perfume clothes; 　Do not paint on umbrellas and leather shoes,　　Wipe the nails to make them bright and clean. 　There are two types of umbrellas,　　Made of leaves or reeds and bamboo; 　If arriving in a village,　　One should not hold it upright when entering. 　If making an umbrella handle,　　It should be the same as the umbrella cover; 　When yawning and opening the mouth,　　One should cover it with clothing or hands. 　If there is a reason to laugh

時，　　不得露龂齒； 　讚詠大師德，　　說法時非過。 　不得長作聲，　　宣唱牟尼典； 　讀誦宜依法，　　隨處勿相違。 　若學贊德聲，　　應在於屏處； 　為宣揚正法，　　不應生染心。 　苾芻及尼等，　　五眾許安居； 　若至夏罷時，　　五眾集隨意。 　苾芻苾芻尼，　　一切戒須學； 　求寂求寂女，　　受十戒應知。 　不獨在道行，　　亦不獨渡水； 　不故觸男子，　　不與男同宿； 　不為媒嫁事，　　不覆藏他罪； 　是名為六法，　　正學女應知。 　金銀不應捉，　　不除隱處毛； 　亦不掘生地，　　不斷于青草； 　不得不受食，　　及以殘宿食； 　是名為六隨，　　學之經兩歲。 　上座于日數，　　分明須憶知； 　授事在眾前，　　日日當陳告。 　可於六時中，　　月半減一日； 　減日成其月，　　至六成一閏。 　如其王作閏，　　月數有參差； 　苾芻應可隨，　　由王有勢力。 　洗手洗缽處，　　若作曼荼羅； 　不似日月形，　　及似塔形勢。 　苾芻涉路去，　　若過神廟堂； 　入彈指作聲，　　伽他說佛語。 　若至神廟所，　　不應為損益； 　苾芻若違教，　　便招惡作罪。 　苾芻等五眾，　　不供養天神； 　自作若使人，　　

【現代漢語翻譯】 現代漢語譯本 那時，不應露出牙齒； 讚美歌頌大師的功德，說法時辰不要錯過。 不要發出過長的聲音，宣揚歌唱牟尼（釋迦牟尼佛的稱號）的經典； 讀誦經典應該依照佛法，任何時候都不要與佛法相違背。 如果學習讚美功德的聲音，應該在隱蔽的地方練習； 爲了宣揚正法，不應該產生染污之心。 比丘（男性出家僧侶）以及比丘尼（女性出家僧侶）等，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）允許安居； 如果到了夏季結束的時候，五眾聚集在一起進行自恣（隨意）儀式。 比丘、比丘尼，一切戒律都必須學習； 求寂（沙彌）求寂女（沙彌尼），應當知道要遵守十戒。 不要獨自在道路上行走，也不要獨自渡水； 不要故意觸控男子，不要與男子同住； 不要做媒嫁之事，不要隱瞞他人的罪過； 這被稱為六法，正要學習的比丘尼應當知道。 不應該拿取金銀，不應該去除隱秘處的毛髮； 也不應該挖掘新生的土地，不斷除青草； 不應該不接受食物，以及剩餘的隔夜食物； 這被稱為六隨法，學習的時間為兩年。 上座（資深僧侶）對於日期的計算，必須清楚地記住； 授事（分配事務）要在眾人面前進行，每天應當陳述報告。 可以在六個時段中，每月減少一天； 減少天數形成一個月，到六個月形成一個閏月。 如果國王設定閏月，月份的計算就會有差異； 比丘應該順應國王的安排，因為國王擁有權力。 洗手洗缽的地方，如果製作曼荼羅（壇場）； 不要像太陽或月亮的形狀，以及塔的形狀。 比丘走在路上，如果經過神廟； 進入時彈指作聲，歌唱伽陀（偈頌）述說佛語。 如果到了神廟的地方，不應該進行損害或利益的行為； 比丘如果違背教導，就會招致惡作罪。 比丘等五眾，不供養天神； 自己做或者指使他人做。

【English Translation】 English version At that time, one should not expose one's teeth; Praising the virtues of the great teacher, the time for preaching should not be missed. One should not make prolonged sounds, proclaiming and chanting the scriptures of Muni (an epithet of Shakyamuni Buddha); Reciting scriptures should be in accordance with the Dharma, and at no time should one contradict the Dharma. If learning the sounds of praising virtues, one should do so in a secluded place; In order to propagate the True Dharma, one should not generate defiled thoughts. Bhikkhus (male monastic) and Bhikkhunis (female monastic), etc., the five assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramaneris, Siksamana) are permitted to reside in peace; If the end of summer arrives, the five assemblies gather together for the Pravāraṇā (invitation) ceremony. Bhikkhus and Bhikkhunis, all precepts must be learned; Those seeking quiescence (Sramanera) and female seekers (Sramanerika), should know to observe the ten precepts. Do not walk alone on the road, nor cross the water alone; Do not intentionally touch a man, do not sleep with a man; Do not engage in matchmaking, do not conceal the sins of others; These are called the six dharmas, which a female trainee should know. One should not take gold or silver, one should not remove hair from private areas; One should also not dig up new land, nor cut green grass; One should not fail to receive food, as well as leftover overnight food; These are called the six following dharmas, to be learned for two years. The senior monk (Upajjhaya) must clearly remember the calculation of dates; The assignment of tasks should be done in front of the assembly, and should be reported daily. One can, in six periods, reduce one day each month; Reducing days forms a month, and six months form a leap month. If the king sets a leap month, the calculation of months will be different; The Bhikkhu should follow the king's arrangements, because the king has power. The place for washing hands and bowls, if making a Mandala (sacred enclosure); Should not resemble the shape of the sun or moon, or the shape of a stupa. If a Bhikkhu is walking on the road, and passes a shrine; Upon entering, snap the fingers to make a sound, and sing a Gatha (verse) reciting the Buddha's words. If one arrives at a shrine, one should not engage in acts of harm or benefit; If a Bhikkhu violates the teachings, he will incur a Dukkrata (wrongdoing) offense. The Bhikkhus and other five assemblies, do not make offerings to deities; Whether doing it oneself or instructing others to do it.

亦得惡作罪。 　若有餘因緣，　　許香花祭食； 　不得違時俗，　　損益不應為。 　事佛之善神，　　隨情應供養； 　于諸大經內，　　遣作皆無犯。 　于諸有情類，　　常擁護行慈； 　由有慈悲種，　　不生於苦趣。 　愛敬天神者，　　常好為供養； 　世間皆共然，　　由貪生死樂。 　皆求世間果，　　由是祭邪神； 　惱害殺眾生，　　引他歸惡趣。 　先已歸依佛，　　轉更事天神； 　供養獲果少，　　不知尊敬處。 　破戒著袈裟，　　欺弄苾芻像； 　無慚啖人食，　　事同剛火炭。 　應寫律教等，　　流佈能生福； 　忘念者令憶，　　自身兼讀持。 　苾芻入浴室，　　須揩身體時； 　應令敬信人，　　勿使不信者。 　諸有持戒人，　　不供破戒者； 　不可令師子，　　承事於野干。 　此是佛法刺，　　正教中死屍； 　共住及隨行，　　皆成不應法。 　親教軌範師，　　及父母有病； 　假令是破戒，　　悉可為供給。 　父母老貧病，　　乞食半相供； 　由斯有大恩，　　是故應瞻養。 　見有闕乏處，　　隨事皆供給； 　乃至涂足油，　　洗沐令身凈。 　苾芻若用磚，　　唯得揩踝足； 　余身份不許，　　若為病皆聽。 　不三畫插梳，　　及帶于咒

【現代漢語翻譯】 現代漢語譯本： 也同樣會犯下惡作罪（Dukkata，輕罪）。 如果有其他因緣，允許用香、花、祭品供養； 但不得違背當時的習俗，不應該隨意增減。 對於護持佛法的善神，應該隨自己的心意供養； 在各種大乘經典中，派遣他們做事都沒有罪過。 對於一切有情眾生，要經常擁護並行慈悲； 因為有慈悲的種子，就不會生於痛苦的境地。 愛戴敬重天神的人，常常喜歡為他們供養； 世間的人都這樣，因為貪戀生死的快樂。 都追求世間的果報，因此祭祀邪神； 惱害殺害眾生，引導他人走向惡趣。 如果已經皈依佛，反而又去侍奉天神； 供養所獲得的果報很少，是不懂得尊敬的地方。 破戒的人穿著袈裟（Kashaya，佛教僧侶的服裝），欺騙戲弄比丘（Bhiksu，佛教僧侶）的形象； 毫無慚愧地吃著人們的供養，就像吞食熾熱的火炭一樣。 應該抄寫律藏等，流通能夠產生福報； 對於遺忘的人要令其憶念，自己也要兼顧讀誦受持。 比丘進入浴室，需要擦拭身體的時候； 應該讓有敬信的人來做，不要讓沒有信心的人來做。 所有持戒的人，不應該供養破戒的人； 不可以讓獅子去侍奉野干（豺狼）。 這是佛法的毒刺，是正法中的死屍； 與他們共同居住以及跟隨他們，都會成為不應做的事情。 親教師、軌範師，以及父母有病的時候； 即使他們是破戒的人，都可以為他們供給。 父母年老貧窮有病，乞討來的食物分一半供養他們； 因為有這樣的大恩德，所以應該瞻養他們。 見到有缺乏的地方，根據情況都供給他們； 乃至塗抹腳的油，洗浴使身體乾淨。 比丘如果用磚，只可以用來擦拭腳踝； 其餘身體部位不允許，如果是爲了治病都可以。 不要用梳子三次以上地梳頭，以及佩戴咒語。

【English Translation】 English version: One also incurs a Dukkata (minor offense). If there are other causes and conditions, offering incense, flowers, and food is permitted; But one must not violate the customs of the time, and additions or subtractions should not be made arbitrarily. For the virtuous deities who protect the Buddha's Dharma, one should make offerings according to one's inclination; Within the various Mahayana sutras, there is no offense in dispatching them to perform tasks. Towards all sentient beings, one should constantly protect them and practice loving-kindness; Because one has the seed of compassion, one will not be born in realms of suffering. Those who love and respect the gods, often like to make offerings to them; The people of the world are all like this, because they are greedy for the pleasures of birth and death. They all seek worldly rewards, therefore they worship evil deities; They harm and kill living beings, leading others to evil destinies. If one has already taken refuge in the Buddha, but instead serves the gods; The rewards gained from offerings are few, and one does not know the place of respect. Those who break the precepts wear the Kashaya (robes of a Buddhist monk), deceiving and mocking the image of a Bhiksu (Buddhist monk); Shamelessly eating the offerings of people, it is like swallowing burning coals. One should transcribe the Vinaya (monastic rules) and other teachings, circulating them can generate blessings; For those who are forgetful, one should remind them, and oneself should also read, recite, and uphold them. When a Bhiksu enters the bathroom and needs to wipe his body; One should have a person with faith and respect do it, and not have a person without faith do it. All those who uphold the precepts should not make offerings to those who break the precepts; One cannot allow a lion to serve a jackal. This is a thorn in the Buddha's Dharma, a corpse in the true Dharma; Living together with them and following them will all become things that should not be done. When one's preceptor, instructor, and parents are sick; Even if they are people who have broken the precepts, one can provide for them. When parents are old, poor, and sick, one should share half of the food begged to support them; Because there is such great kindness, one should care for them. When one sees a place of deficiency, one should provide for them according to the circumstances; Even the oil for anointing the feet, bathing and washing to make the body clean. If a Bhiksu uses a brick, he may only use it to scrub his ankles; The rest of the body is not allowed, but if it is for healing an illness, it is all permitted. Do not comb the hair more than three times with a comb, and do not wear mantras.

線； 　應繫於左臂，　　為治病開聽。 　如其病除愈，　　應安柱孔中； 　醫人若遣為，　　香涂身不犯。 　若以香涂身，　　不應出房外； 　勿令他嫌慢，　　增其不信心。 　若有凈信者，　　為福施香泥； 　應涂戶扇邊，　　嗅之能益眼。 　凈信以香泥，　　涂摩苾芻足； 　為福宜應受，　　去時當洗除。 　必有妙香花，　　苾芻欲得嗅； 　意欲令明眼，　　不應生愛心。 　聽持鐵鑰匙，　　為防衣藥故； 　勿興煩惱意，　　輒捉打眾生。 　大眾及別人，　　持印皆聽許； 　銅鐵木礦石，　　磚錫等應為。 　別人髑髏像，　　或刻為白骨； 　大眾法輪形，　　此是作印相。 　凡食小香果，　　皆須待核成； 　欲令其福增，　　僧伽果須熟。 　不應臨水鏡，　　愛心觀面像； 　為病念無常，　　照時無有過。 　不自斷生支，　　亦不磚石打； 　宜將不凈觀，　　洗除淫染心。 　洗足盆內高，　　其形如象跡； 　竹及多羅葉，　　二種扇應持。 　若欲除蚊子，　　五種拂隨聽； 　枝梢劫貝𦶇，　　麻毛並破帛。 　若須上高梯，　　應結裙下緣； 　苾芻不擎重，　　應覓俗人持。 　苾芻之儀式，　　皆與俗不同； 　用梳等搔頭，　　是事咸不可。 　

【現代漢語翻譯】 現代漢語譯本： 線： 應該繫在左臂上，爲了治療疾病和開啟聽覺。 如果疾病痊癒，應該安放在柱子的孔中； 如果醫生允許，可以用香塗抹身體，但不要過度。 如果用香塗抹身體，不應該走出房間外； 不要讓他人嫌棄或輕慢，增加他們的不信任感。 如果有清凈信仰的人，爲了積福而施捨香泥； 應該塗在門扇的邊緣，聞到香味能夠有益於眼睛。 清凈信仰的人用香泥，塗抹比丘（Bhiksu，佛教出家男眾）的腳； 爲了積福應該接受，離開時應當洗乾淨。 如果有美妙的香花，比丘（Bhiksu，佛教出家男眾）想要聞； 如果想要使眼睛明亮，不應該產生愛戀之心。 允許持有鐵鑰匙，爲了防止衣物和藥物丟失； 不要產生煩惱之心，隨意捉拿或打眾生。 大眾和別人，持有印章都應該允許； 銅、鐵、木、礦石，磚、錫等都可以用來製作。 別人的頭骨像，或者雕刻成白骨； 大眾的法輪形狀，這些都是製作印章的形象。 凡是食用小的香果，都必須等待果核成熟； 想要使福報增加，僧伽（Samgha，佛教僧團）的果實必須成熟。 不應該對著水鏡，以愛戀之心觀看自己的面容； 爲了治療疾病而唸誦無常，照看時沒有過錯。 不要自己截斷生命之根，也不要用磚頭或石頭敲打； 應該用不凈觀，洗除淫慾染著之心。 洗腳盆的內側要高，它的形狀像象的腳印； 竹子和多羅葉，這兩種扇子應該持有。 如果想要驅除蚊子，允許使用五種拂塵； 樹枝、劫貝（絲棉）、𦶇（不知何物），麻、毛以及破布。 如果需要登上高梯，應該將裙子的下襬結起來； 比丘（Bhiksu，佛教出家男眾）不應該自己搬運重物，應該找尋世俗之人來拿。 比丘（Bhiksu，佛教出家男眾）的儀式，都與世俗之人不同； 用梳子等物搔頭，這些事情都是不可以做的。

【English Translation】 English version: Thread: It should be tied to the left arm to cure diseases and open hearing. If the disease is cured, it should be placed in the hole of the pillar; If the doctor allows, the body can be smeared with fragrance, but not excessively. If the body is smeared with fragrance, one should not go outside the room; Do not let others despise or belittle you, increasing their distrust. If there are people with pure faith, giving fragrant mud for accumulating blessings; It should be applied to the edge of the door leaf, and smelling it can benefit the eyes. People with pure faith use fragrant mud to smear the feet of Bhiksu (Buddhist monks); It should be accepted for accumulating blessings, and washed away when leaving. If there are wonderful fragrant flowers, Bhiksu (Buddhist monks) want to smell them; If you want to brighten your eyes, you should not have a heart of love. It is allowed to hold iron keys to prevent loss of clothing and medicine; Do not generate annoyance, arbitrarily catch or hit sentient beings. The public and others should be allowed to hold seals; Copper, iron, wood, ore, bricks, tin, etc. can be used to make them. Images of other people's skulls, or carved into skeletons; The Dharma wheel shape of the public, these are the images of making seals. Whenever eating small fragrant fruits, you must wait for the kernels to mature; If you want to increase blessings, the fruits of the Samgha (Buddhist community) must be ripe. One should not look at one's face in a water mirror with a heart of love; Reciting impermanence to cure diseases, there is no fault in taking care of oneself. Do not cut off the root of life yourself, nor hit it with bricks or stones; One should use the contemplation of impurity to wash away the mind of lustful attachment. The inside of the foot-washing basin should be high, and its shape is like an elephant's footprint; Bamboo and Tala leaves, these two kinds of fans should be held. If you want to get rid of mosquitoes, five kinds of whisks are allowed; Branches, Kapok (silk cotton), [unknown], hemp, hair, and torn cloth. If you need to climb a high ladder, you should tie the hem of your skirt; Bhiksu (Buddhist monks) should not carry heavy objects themselves, they should find secular people to carry them. The rituals of Bhiksu (Buddhist monks) are different from those of secular people; It is not allowed to scratch one's head with combs and other things.

若發有塵垢，　　頭癢手揩摩； 　或時將故衣，　　此等皆無犯。 　寺后西北隅，　　安置大便室； 　及以小行室，　　皆須店門扇。 　西北角下房，　　安大眾瓶水； 　此據門南向，　　余面準應知。 　若見諸俗人，　　及老苾芻啑； 　應云久長壽，　　不言便得罪。 　大者見小啑，　　應告言無病； 　小者于尊年，　　即須云敬禮。 　凡是啖食時，　　及便利未洗； 　或一衣在道，　　或立穢鬧處； 　或復食雖了，　　口猶未澡漱； 　斯皆不禮他，　　亦不受他禮。 　若於旦起時，　　齒木未凈口； 　禮他及受禮，　　並皆招惡作。 　見行遍住等，　　皆不應禮拜； 　佛及大苾芻，　　唯此二應禮。 　於斯聖教內，　　有二種畔睇： 　一謂以五輪、　　二乃搦其腨。 　持戒者不應，　　毛繩系蛇項； 　如其不肯去，　　方便好應驅。 　應可用軟繩，　　徐徐系項棄； 　宜安險叢處，　　勿對於眾人。 　如是于鼠等，　　皆可興悲念； 　系放無令害，　　慇勤善用心。 　護戒者悲心，　　蚤虱常存念； 　置故衣氈內，　　應安孔隙中。 　若其除壁虱，　　可安青草中； 　隨其樂處行，　　勿令生苦害。 　油器有三種：　　大者受一抄， 　小半抄余

【現代漢語翻譯】 現代漢語譯本： 如果頭髮有塵土污垢，感到頭癢就用手去抓撓；或者用舊衣服擦拭，這些都是允許的。寺院後方的西北角，應設定大便處；以及小便處，都必須安裝門扇。西北角下方的房間，應安置大眾使用的水瓶；這是根據門朝南的情況來說的，其餘朝向的房間也應參照此理。如果見到世俗之人，以及年老的比丘（bhiksu，佛教出家男眾）打噴嚏；應該說『祝您長壽』，不說就犯了戒律。年長者見到年幼者打噴嚏，應該說『祝您無病』；年幼者對年長者，就應該說『敬禮』。凡是在吃東西的時候，以及大小便后未洗手的時候；或者穿著一件衣服在路上行走，或者站在污穢吵鬧的地方；或者即使吃完了東西，嘴巴還沒有漱口；這些時候都不應該向他人行禮，也不接受他人的禮拜。如果在早上起床的時候，還沒有用齒木清潔牙齒和嘴巴；向他人行禮或接受他人的禮拜，都會招致惡作（dukṛta，一種輕微的罪過）。見到正在行走、遍住（處於某種狀態）、站立等狀態的人，都不應該禮拜；只有佛陀和年長的比丘（bhiksu，佛教出家男眾），這二者才應該禮拜。在這個神聖的教法中，有兩種『畔睇』（panti，指禮拜的姿勢）：一種是用五輪（指雙膝、雙手和額頭）著地，另一種是握住小腿。持戒者不應該用毛繩繫住蛇的脖子；如果它不肯離去，應該用好的方法驅趕。應該用柔軟的繩子，慢慢地繫住它的脖子然後丟棄；應該安置在危險的草叢中，不要讓它面對眾人。像對待老鼠等動物，都可以生起悲憫之心；繫住它們然後放掉，不要讓它們受到傷害，要慇勤地善用其心。守護戒律的人要有悲憫之心，對跳蚤、虱子等小蟲也要常常心存關念；把它們放在舊衣服或氈子裡面，應該安置在有孔隙的地方。如果要去除墻壁上的壁虱，可以把它們放在青草中；讓它們隨其喜歡的地方去，不要讓它們遭受痛苦和傷害。油器有三種：大的可以容納一抄（anjali，合掌）的量，小的可以容納半抄多一點。

【English Translation】 English version: If there is dust and dirt on the hair, and it itches, it is permissible to scratch it with the hand; or to wipe it with old clothes, these are all allowed. In the northwest corner behind the monastery, a lavatory should be set up; as well as a urinal, both must have doors. In the room below the northwest corner, water bottles for the community should be placed; this is based on the door facing south, and the other directions should be understood accordingly. If you see a layperson, or an elderly bhiksu (monk), sneeze; you should say 'May you live long', not saying it is an offense. When an elder sees a younger person sneeze, they should say 'May you be free from illness'; a younger person should say 'Respectful salutations' to an elder. At any time when eating, or after urinating or defecating without washing hands; or walking on the road wearing only one robe, or standing in a dirty and noisy place; or even after finishing eating, but the mouth has not yet been rinsed; at these times, one should not greet others, nor accept greetings from others. If one gets up in the morning, and has not yet cleaned the teeth and mouth with a toothpick; greeting others or accepting greetings from others, will all result in a dukṛta (a minor offense). Seeing people walking, dwelling (in a certain state), standing, etc., one should not bow to them; only the Buddha and senior bhiksus (monks) should be bowed to. Within this sacred teaching, there are two kinds of 'panti' (prostration): one is with the five wheels (referring to the two knees, two hands, and forehead) touching the ground, and the other is grasping the calves. Those who uphold the precepts should not tie a rope around the neck of a snake; if it refuses to leave, one should use good methods to drive it away. A soft rope should be used to slowly tie its neck and then discard it; it should be placed in a dangerous thicket, and not in front of the crowd. Towards animals such as rats, one can generate compassion; tie them up and then release them, do not let them be harmed, and diligently use your mind well. Those who protect the precepts should have compassion, and should always be mindful of fleas and lice; put them in old clothes or felt, and should place them in places with gaps. If you want to remove bedbugs from the wall, you can put them in green grass; let them go wherever they like, and do not let them suffer pain and harm. There are three types of oil containers: the large one can hold one anjali (cupped hands), and the small one can hold a little more than half an anjali.

中，　　隨情可持用。 　道行為法語，　　或作聖默然； 　住息說伽他，　　宿處誦三啟。 　聽持三種繩：　　長百五十肘， 　短百肘余中，　　隨處應當用。 　如其井池淺，　　或可水平流； 　長短任應持，　　或時全不用。 　若為苾芻尼，　　演說律儀教； 　中間應幔障，　　異斯便惡作。 　不取賊遺物，　　應可善觀瞻； 　多人共委知，　　設取無愆過。 　苾芻若種樹，　　擬充僧果園； 　守看經五年，　　去時須囑授。 　苾芻不咒誓，　　若作似妄語， 　亦不賭衣等，　　博奕匪尸羅。 　苾芻見女人，　　若有染心起； 　或女生染意，　　住處舍應行。 　若見苾芻尼，　　為來聽法故； 　不可遣其立，　　與物令安坐。 　應與磚木枮，　　及草稕褥子； 　唯此令尼坐，　　余物並不應。 　尼來至寺中，　　應與其臥具； 　令用中下者，　　上物無宜與。 　苾芻苾芻尼，　　相對不說罪； 　由於所犯過，　　愧恥難陳說。 　苾芻尼有疑，　　于罪應為決； 　尼須起尊敬，　　勿生輕慢心。 　尼入僧寺時，　　至門應遣問； 　報言無過者，　　隨意令其入。 　欲居蘭若人，　　應先善三藏； 　日月星行次，　　皆應分別知。 　若在蘭若住，　　

【現代漢語翻譯】 現代漢語譯本 其中，可以根據情況使用。 修行可以通過說法，或者保持聖潔的沉默； 安住休息時可以說偈頌（gatha），在住所誦唸三啟。 聽持三種繩子：長的有一百五十肘（zhou）， 短的有一百肘左右，應當根據情況使用。 如果井或池塘很淺，或者水面是水平的； 繩子的長短可以隨意使用，或者有時完全不用。 如果要為比丘尼（bhiksuni）演說律儀教誡； 中間應該有幔帳遮擋，否則就犯了惡作罪。 不拿盜賊遺留的物品，應該仔細觀察； 如果很多人共同委託，即使拿了也沒有過錯。 比丘（bhiksu）如果種樹，打算作為僧眾的果園； 需要看守五年，離開時必須囑咐他人。 比丘（bhiksu）不發咒誓，如果做了類似妄語的行為， 也不賭博衣物等，賭博不是尸羅（sila，戒律）。 比丘（bhiksu）見到女人，如果生起染污之心； 或者女人對比丘（bhiksu）生起染污之意，就應該離開住所。 如果見到比丘尼（bhiksuni），因為來聽法的緣故； 不可以讓她站著，應該給她東西讓她安坐。 應該給她磚頭、木頭、枮（zhān，木墩），以及草墊褥子； 只允許給比丘尼（bhiksuni）這些東西坐，其餘的物品都不應該給。 比丘尼（bhiksuni）來到寺廟中，應該給她臥具； 讓她用中等或下等的臥具，上等的物品不應該給。 比丘（bhiksu）和比丘尼（bhiksuni）相對時，不互相說罪； 因為對於所犯的過錯，感到羞愧難以陳述。 比丘尼（bhiksuni）有疑問，對於罪行應該為她決斷； 比丘尼（bhiksuni）需要起立尊敬，不要生起輕慢之心。 比丘尼（bhiksuni）進入僧寺時，到達門口應該派人詢問； 回報說沒有過錯，就隨意讓她進入。 想要居住在蘭若（aranya，寂靜處）的人，應該先精通三藏（tripitaka）； 日月星辰執行的次序，都應該分別知曉。 如果在蘭若（aranya，寂靜處）居住，

【English Translation】 English version Among them, it can be used according to the situation. Practice can be done through teaching the Dharma, or maintaining noble silence; When dwelling and resting, one can recite gathas (gatha), and recite the three initiations at the dwelling place. Listen to and hold three kinds of ropes: the long one is one hundred and fifty cubits (zhou), The short one is about one hundred cubits, and it should be used according to the situation. If the well or pond is shallow, or the water surface is level; The length of the rope can be used at will, or sometimes not at all. If you want to explain the precepts to a bhiksuni (bhiksuni); There should be a curtain in the middle, otherwise it will be an offense of dukkhata. Do not take the relics of thieves, you should observe carefully; If many people entrust it together, there is no fault even if you take it. If a bhiksu (bhiksu) plants a tree, intending to use it as a fruit garden for the Sangha; It needs to be guarded for five years, and must be entrusted to others when leaving. A bhiksu (bhiksu) does not make vows, and if he does something similar to false speech, Do not gamble on clothes, etc., gambling is not sila (sila, precepts). When a bhiksu (bhiksu) sees a woman, if defiled thoughts arise; Or if a woman has defiled intentions towards a bhiksu (bhiksu), she should leave the dwelling. If you see a bhiksuni (bhiksuni), because she came to listen to the Dharma; You must not let her stand, you should give her something to sit on. You should give her bricks, wood, stumps (zhān, wooden pier), and grass mats; Only these things are allowed for the bhiksuni (bhiksuni) to sit on, and no other items should be given. When a bhiksuni (bhiksuni) comes to the temple, she should be given bedding; Let her use medium or low-grade bedding, and high-grade items should not be given. When a bhiksu (bhiksu) and a bhiksuni (bhiksuni) are facing each other, they do not talk about sins to each other; Because they feel ashamed and difficult to confess the faults they have committed. If a bhiksuni (bhiksuni) has doubts, you should decide for her on the sins; The bhiksuni (bhiksuni) needs to stand up and show respect, and do not have contempt. When a bhiksuni (bhiksuni) enters the Sangha temple, someone should be sent to ask at the door; If the reply is that there is no fault, let her enter at will. Those who want to live in Aranya (aranya, a quiet place) should first be proficient in the Tripitaka (tripitaka); The order of the sun, moon, and stars should all be known separately. If living in Aranya (aranya, a quiet place),

應畜油等物； 　他索可相供，　　令賊歡喜故。 　先是工巧人，　　排程不應畜； 　醫及解書者，　　針筆等聽持。 　苾芻住蘭若，　　應可務精勤； 　出家勤最初，　　懈怠便招罪。 　縱使行精進，　　正法亦須求； 　離此見不明，　　失信乖修習。 　若離正教授，　　無宜習定門； 　能發狂亂心，　　損害禪支路。 　于其所住房，　　香花等芬馥； 　床服咸應爾，　　異此心難定。 　僧家營作木，　　不可持燒染； 　若是曲爛者，　　許用在無傷。 　若為他解勞，　　應須觀軌式； 　彼人有伴屬，　　勘問乃相容。 　若見有女人，　　水火等漂害； 　苾芻應拯濟，　　由悲故非犯。 　若有人來問，　　云何活命緣？ 　苾芻隨事教，　　勿使違時俗。 　若於寺門下，　　或在房檐前； 　若有女人時，　　苾芻不應住。 　已於五欲境，　　舍之而不愛； 　是故常用心，　　念住勤修習。 　三世諸如來，　　獨覺聲聞眾； 　皆依此道去，　　能至涅槃城。 　弟子觀師德，　　方可請為依； 　師于弟子邊，　　問知應攝受。 　兩人隨有過，　　彼此並招愆； 　為斯俱用心，　　慇勤好相察。 　師須戒行全，　　瞻病不吝法； 　隨時常教授，　　當求如是

【現代漢語翻譯】 現代漢語譯本 不應儲存油脂等物品；如果強盜索要，爲了讓他們高興，也不應提供。 原本就是工匠之人，不應該儲存（這些東西）；醫生和懂文字的人，可以持有針和筆等物。 比丘（bhiksu，佛教出家男眾）住在蘭若（aranya，寂靜處），應該努力精進修行；出家之初就要勤奮，懈怠就會招致罪過。 即使努力精進，也必須尋求正法（saddharma，正確的佛法）；離開正法，見解就會不明，失去信心，偏離修行。 如果沒有正確的教授，不適合修習禪定；可能會引發狂亂之心，損害禪定的支分。 在所居住的地方，應該用香花等物使其芬芳；床和衣服也應該如此，否則心難以安定。 僧團製作木器，不可用來燒煮或染色；如果是彎曲或腐爛的木頭，可以在不造成損害的情況下使用。 如果為他人解除勞苦，應該觀察其行為是否合乎規範；如果那人有同伴，應該詢問清楚才能接納。 如果看見有女人被水火等災害所困，比丘（bhiksu，佛教出家男眾）應該救助，因為出於慈悲，所以不算違犯戒律。 如果有人來問，如何維持生計？比丘（bhiksu，佛教出家男眾）應該根據實際情況教導，不要違背當時的習俗。 如果在寺廟門口，或者在房檐前，如果有女人在，比丘（bhiksu，佛教出家男眾）不應該停留。 已經對五欲（panca kama guna，色、聲、香、味、觸）之境，捨棄而不貪愛；所以要常用心，修習念住。 過去、現在、未來三世的諸如來（tathagata，佛的稱號之一），獨覺（pratyekabuddha，不依師而自悟的修行者），聲聞眾（sravaka，聽聞佛法而修行的弟子）；都是依此道而行，才能到達涅槃（nirvana，解脫）之城。 弟子要觀察老師的德行，才可以請求作為依靠；老師對於弟子，要詢問了解后才能攝受。 兩人如果都有過失，彼此都會招致罪過；因此都要用心，慇勤地互相觀察。 老師必須戒行圓滿，不吝惜為生病的人服務，不吝惜傳授佛法；隨時給予教授，應當尋求這樣的老師。

【English Translation】 English version One should not store items such as oil; if a thief demands them, one should not provide them to make them happy. Those who are originally artisans should not store (these things); doctors and those who understand writing may possess needles, pens, and the like. A bhiksu (Buddhist monk) living in an aranya (secluded place) should diligently strive in practice; one should be diligent from the beginning of their renunciation, as laziness will invite transgressions. Even if one strives diligently, one must also seek the saddharma (true Dharma); without the true Dharma, one's understanding will be unclear, one will lose faith, and deviate from practice. Without proper instruction, it is not suitable to practice meditation; it may cause a disturbed mind and harm the path of dhyana (meditation). In the place where one resides, it should be fragrant with flowers and incense; the bed and clothing should also be like this, otherwise the mind will be difficult to settle. Wood made by the sangha (Buddhist community) should not be used for burning or dyeing; if the wood is bent or rotten, it may be used without causing harm. If one is relieving the labor of others, one should observe whether their behavior is in accordance with the rules; if that person has companions, one should inquire before accepting them. If one sees a woman being harmed by water, fire, or other disasters, a bhiksu (Buddhist monk) should rescue her, because it is out of compassion, so it is not a violation of the precepts. If someone comes and asks how to make a living, a bhiksu (Buddhist monk) should teach according to the circumstances, without going against the customs of the time. If there is a woman at the temple gate or in front of the eaves, a bhiksu (Buddhist monk) should not stay there. Having abandoned and not loved the objects of the five kama guna (five sense pleasures: form, sound, smell, taste, touch), one should therefore always be mindful and diligently practice mindfulness. The tathagatas (Buddhas) of the past, present, and future, the pratyekabuddhas (solitary Buddhas), and the sravakas (disciples who hear and practice the Dharma) all follow this path to reach the city of nirvana (liberation). A disciple should observe the virtue of the teacher before requesting to rely on them; the teacher should inquire and understand the disciple before accepting them. If both have faults, both will incur transgressions; therefore, both should be mindful and diligently observe each other. The teacher must be complete in precepts and conduct, not be stingy in serving the sick, and not be stingy in teaching the Dharma; they should give instruction at all times, and one should seek such a teacher.

師。 　弟子亦具戒，　　勤策性柔和； 　恭敬于師長，　　禪誦無違闕。 　有緣自行去，　　或復見本師， 　入外道歸俗，　　斯皆失依止。 　又復隨一人，　　作舍依止念； 　此即名為舍，　　進否善須知。 　呵責門徒時，　　不可便驅逐； 　權聽寺內住，　　若改命歸房。 　說有五種呵：　　不語不教授； 　不受其承事，　　遮善品舍衣。 　呵責及受懺，　　皆須準教行； 　此二若乖違，　　俱招惡作罪。 　懶惰無孝心，　　粗言親惡友； 　于師不恭敬，　　斯人勿懺摩。 　若擯于求寂，　　隨將上下衣， 　並與濾水羅，　　師須善觀察。 　若已受近圓，　　應與其六物； 　必是難容忍，　　隨去不須留。 　若離本依止，　　一宿不應行； 　仍除滿五年，　　善明於戒律。 　如其向余處，　　緣開五日停； 　勤求依止師，　　若無不得住。 　宜於彼師處，　　應為洗摩身； 　或染或縫衣，　　斯為弟子法。 　軌範于作業，　　知量可應為； 　養護起慈悲，　　不應令過分。 　教讀依止師，　　報恩俱給侍； 　然於二人處，　　恭敬有差殊。 　若無教讀師，　　在處住無犯； 　無依不應住，　　依止倍存心。 　雖斷煩惱盡，　　復善閑三藏； 　

【現代漢語翻譯】 現代漢語譯本 師父： 弟子也受持戒律，精進努力且性情柔和； 對師長恭敬有禮，禪定誦經沒有違背或缺失。 如果因緣成熟自行離去，或者又去拜見原來的師父， 進入外道或者還俗，這些都是失去了依靠。 又或者跟隨某一個人，產生捨棄（原師父）而依止（新師父）的念頭； 這就可以稱為捨棄（原師父），是否可行需要仔細瞭解。 呵斥門徒的時候，不可以隨便驅逐； 可以暫時允許他在寺內居住，如果悔改就讓他回到自己的房間。 （對犯戒者）有五種呵斥的方法：不與他說話，不教授他佛法； 不接受他的侍奉，禁止他修習善法，沒收他的袈裟。 呵斥和接受懺悔，都必須按照佛教的教義來執行； 如果這兩方面不符合教義，都會招致惡作罪。 對於懶惰沒有孝心，言語粗暴親近惡友， 對師父不恭敬的人，不要為他進行懺摩（懺悔）。 如果要驅逐沙彌（求寂），要將他的上下衣， 以及濾水囊給他，師父需要仔細觀察。 如果已經受過具足戒，應該給他六種物品； 如果確實難以容忍，就隨他離去，不必挽留。 如果離開原來的依止師父，不應該在外過夜； 除非已經滿了五年，並且精通戒律。 如果他前往其他地方，因緣允許可以停留五天； 努力尋求依止的師父，如果沒有師父就不能居住。 應該在那位師父處，為他洗身按摩； 或者為他染色或縫補衣服，這是作為弟子的本分。 在行為舉止方面，要知道適度而行； 培養愛護之心和慈悲心，不應該讓他過度勞累。 教導閱讀的師父和依止的師父，都要報恩並給與侍奉； 然而對於這兩種師父，恭敬程度有所不同。 如果沒有教導閱讀的師父，在任何地方居住都沒有過錯； 沒有依止師父就不應該居住，依止師父要更加用心。 即使斷盡煩惱，又精通三藏（Tripitaka）；

【English Translation】 English version The Teacher: The disciple also upholds the precepts, diligently strives, and is gentle in nature; Is respectful to teachers and elders, and there are no violations or omissions in meditation and recitation. If conditions are ripe and he leaves on his own, or goes to see his original teacher again, Enters a heretical path or returns to secular life, all these are losing their reliance. Or follows a certain person, with the thought of abandoning (the original teacher) and relying on (the new teacher); This can be called abandonment (of the original teacher), and it is necessary to understand carefully whether it is feasible. When scolding disciples, one should not be expelled casually; He may be allowed to live in the temple temporarily, and if he repents, he will be allowed to return to his room. There are five ways to reprimand (those who violate the precepts): not speaking to him, not teaching him the Dharma; Not accepting his service, prohibiting him from practicing good deeds, and confiscating his robes. Reprimanding and accepting repentance must be carried out in accordance with Buddhist teachings; If these two aspects do not conform to the teachings, both will incur the sin of evil deeds. For those who are lazy and have no filial piety, speak rudely and are close to bad friends, Those who are disrespectful to the teacher should not be confessed (repentance). If you want to expel a Shramanera (seeking silence), you should give him his upper and lower garments, And the water filter bag, the teacher needs to observe carefully. If he has already received the full ordination, he should be given six items; If it is really unbearable, let him leave, no need to keep him. If you leave the original relying teacher, you should not spend the night outside; Unless it has been five years and you are proficient in the precepts. If he goes to other places, he can stay for five days if conditions permit; Work hard to find a relying teacher, and you must not live without a teacher. You should be at that teacher's place, washing and massaging his body for him; Or dyeing or mending clothes for him, this is the duty of a disciple. In terms of behavior, you should know to act moderately; Cultivate a heart of love and compassion, and should not let him overwork. The teacher who teaches reading and the teacher who relies on, should repay their kindness and give them service; However, the degree of respect for these two teachers is different. If there is no teacher to teach reading, there is no fault in living anywhere; You should not live without a relying teacher, and you should be more careful when relying on a teacher. Even if you have cut off all afflictions and are proficient in the Tripitaka (三藏);

若未滿十夏，　　仍須伏依止。 　去師兩驛半，　　半月一度禮； 　此半八日禮，　　同處日須三。 　若於后夏內，　　依止師身亡； 　宜應自守心，　　更互相監察。 　若至三月滿，　　處無依止人； 　第二褒灑陀，　　不應於此住。 　既為隨意事，　　勿更褒灑陀； 　大聖順時開，　　即名為長凈。 　更互相教示，　　隨意聖遣為； 　常開長凈門，　　對治眾罪業。 　寺中有客至，　　主等或時多； 　十四五參差，　　應隨主人作。 　若處客來多，　　舊住人數少； 　主應隨彼客，　　共為褒灑陀。 　僧伽不和合，　　對一人守持； 　若一人亦無，　　心念應言說。 　如是作守持，　　苾芻衣及缽； 　並舍為分別，　　兼舍請應知。 　大眾若和合，　　得好人共住； 　理應許說戒，　　心念亦隨聽。 　必若難緣生，　　有事開心念； 　應知隨意事，　　準此亦應為。 　大眾可同心，　　應共作隨意； 　異此應須喚，　　同行者為之。 　將去隨意時，　　可有七八日； 　應為告白事，　　令使眾人知。 　壇場應秉法，　　界中或出外； 　一界不別住，　　眾事悉應為。 　二十十或五，　　及以四苾芻； 　有此四僧伽，　　隨應秉諸法。 　不得以世

【現代漢語翻譯】 現代漢語譯本 如果年齡未滿十個夏季（指戒臘十年以下），仍然需要依止於師。 離開師父的住所兩驛半的距離，應該每半個月去禮拜一次；如果距離只有兩驛半的一半，那麼每八天禮拜一次；如果和師父同住，那麼每天都要三次禮拜。 如果在後來的夏季中，依止的師父去世了，應該自己守護內心，並且互相監督。 如果到了三個月期滿，所居住的地方沒有可以依止的人，那麼在第二次的褒灑陀（Posadha，布薩）日，就不應該繼續住在這裡。 既然已經進行了隨意事（Pravāraṇa，自恣），就不再進行褒灑陀（Posadha，布薩）；偉大的聖者順應時節開許，這就叫做長凈（Uposatha，齋日）。 應該互相教導，按照聖者的意願行事；經常開啟長凈（Uposatha，齋日）之門，對治各種罪業。 寺廟中有客人來訪，主人等有時人數眾多，十四日、十五日有所差異，應該跟隨主人來做。 如果某個地方來的客人很多，而原先居住的人數很少，那麼主人應該順從客人，一起進行褒灑陀（Posadha，布薩）。 如果僧伽（Saṃgha，僧團）不和合，就由一個人來守護戒律；如果連一個人都沒有，就應該在心中默唸並說出來。 像這樣守護戒律，苾芻（Bhikṣu，比丘）的衣服和缽，以及捨棄和分別，兼舍和請求，都應該知道。 如果大眾和合，能夠和好人一起居住，就應該允許說戒，心中也隨之聽受。 如果確實有困難的情況發生，有什麼事情可以在心中默唸；應該知道隨意事（Pravāraṇa，自恣），按照這個原則也應該去做。 大眾可以同心，應該一起進行隨意（Pravāraṇa，自恣）；如果不是這樣，就應該呼喚同行的人來做。 在進行隨意（Pravāraṇa，自恣）的時候，可以有七八天的時間；應該進行宣告，讓大家知道。 壇場應該秉持佛法，無論在結界之內還是之外；只要在一個結界內不分開居住，所有的事情都應該一起做。 二十、十個或者五個，以及四個苾芻（Bhikṣu，比丘）；有這四種僧伽（Saṃgha，僧團），根據情況秉持各種佛法。 不得以世俗的事情來...

【English Translation】 English version If one is not yet ten summers (referring to less than ten years of monastic seniority), one must still rely on a preceptor. If one is two and a half 'yojanas' (a unit of distance) away from the teacher, one should pay respects once every half month; if it is half of two and a half 'yojanas', then pay respects every eight days; if living with the teacher, then pay respects three times a day. If the relied-upon teacher passes away during the later summer period, one should guard one's own mind and supervise each other. If three months have passed and there is no one to rely on in the place where one resides, then one should not stay here after the second 'Posadha' (布薩, Uposatha, day of observance). Since the 'Pravāraṇa' (隨意事, self-surrender ceremony) has been performed, the 'Posadha' (褒灑陀, Uposatha, day of observance) should no longer be performed; the Great Sage, in accordance with the season, allows this, which is called 'Uposatha' (長凈, observance day). One should teach each other and act according to the will of the Sage; always open the door of 'Uposatha' (長凈, observance day) to counteract various sins. When guests arrive at the monastery, and the hosts are sometimes numerous, the fourteenth and fifteenth days may vary; one should follow the hosts in what to do. If there are many guests and few original residents, the hosts should follow the guests and perform the 'Posadha' (褒灑陀, Uposatha, day of observance) together. If the 'Saṃgha' (僧伽, monastic community) is not in harmony, one person should uphold the precepts; if there is not even one person, one should contemplate in the mind and speak it out. In upholding the precepts in this way, the robes and bowl of the 'Bhikṣu' (苾芻, monk), as well as renunciation and distinction, giving up and requesting, should all be known. If the assembly is harmonious and able to live with good people, then it should be permissible to recite the precepts, and the mind should follow and listen. If difficult circumstances arise, and there is something to be contemplated in the mind, one should know the 'Pravāraṇa' (隨意事, self-surrender ceremony), and act accordingly. If the assembly can be of one mind, they should perform the 'Pravāraṇa' (隨意事, self-surrender ceremony) together; otherwise, one should call upon fellow practitioners to do it. When going to perform the 'Pravāraṇa' (隨意事, self-surrender ceremony), there may be seven or eight days; one should make an announcement to let everyone know. The altar should uphold the Dharma, whether within or outside the boundary; as long as one does not live separately within one boundary, all matters should be done together. Twenty, ten, or five, and four 'Bhikṣus' (苾芻, monks); with these four types of 'Saṃgha' (僧伽, monastic community), one should uphold the various Dharmas accordingly. One should not use worldly matters to...

尊，　　添彼僧伽數； 　佛寶殊僧寶，　　秉法者應知。 　出罪須二十，　　近圓十人等； 　滿五應隨意，　　四為褒灑陀。 　若處秉羯磨，　　白等如法成； 　名住處應知，　　異斯非住處。 　苾芻不啞默，　　口應宣法言； 　是外道愚癡，　　誘誑諸無識。 　苾芻安居了，　　三事應隨意； 　如不作此事，　　無難不應行。 　雖有見聞疑，　　別遇難緣起； 　為護于身命，　　越海亦須行。 　若有王賊等，　　樂聞苾芻戒； 　難緣應為說，　　無難不應為。 　貧人有信心，　　富人無信敬； 　慇勤樂聞戒，　　世尊開為說。 　苾芻善三藏，　　法師及病人； 　眾中最大者，　　咸應放知事。 　聞有明三藏，　　遠從他處來； 　鼓樂及幢幡，　　應迎兩驛半。 　大眾鳴揵稚，　　隨力悉應迎； 　美食解疲勞，　　請次宜應告。 　房舍及臥具，　　常不在分限； 　給凈人相供，　　不差知眾事。 　戒學佛所制，　　僧制眾同爲； 　乍可乖眾言，　　無違世尊教。 　眾意有多途，　　雖立還復廢； 　豈有能回改，　　無二大師言。◎ 　◎五月十六日，　　應作前安居； 　六月十六日，　　苾芻為后夏。 　但有此二日，　　合作安居事； 　中間但空住，

【現代漢語翻譯】 現代漢語譯本 尊敬的，增加僧團（Sangha）的數量； 佛寶（Buddha）和僧寶（Sangha）都很殊勝，秉持佛法的人應該明白。 要讓一位比丘（Bhiksu）出罪需要二十人，受過具足戒的比丘需要十人等； 滿五人就可以隨意行事，四人可以舉行布薩（Posadha）。 如果在一個地方舉行羯磨（Karma），如法地進行白四羯磨等儀式； 這個地方就應該被稱為住處，否則就不是住處。 比丘（Bhiksu）不應該啞口不言，口中應該宣說佛法； 那些外道愚癡，誘騙迷惑沒有知識的人。 比丘（Bhiksu）安居結束后，三件事可以隨意進行； 如果不做這些事，沒有困難的情況下不應該離開。 即使有見、聞、疑，或者遇到其他的困難； 爲了保護自己的生命，即使要渡海也必須前往。 如果有國王或盜賊等，喜歡聽比丘（Bhiksu）的戒律； 在有困難的情況下應該為他們宣說，沒有困難的情況下不應該說。 貧窮的人有信心，富人卻沒有信心和恭敬心； 如果有人慇勤地喜歡聽戒律，世尊（Buddha）允許為他們宣說。 精通三藏（Tripitaka）的比丘（Bhiksu），法師以及病人； 以及僧團（Sangha）中年齡最大的人，都應該被允許知道僧團（Sangha）的事。 聽說有精通三藏（Tripitaka）的人，從遙遠的地方來； 應該用鼓樂和幢幡，到兩驛半的地方去迎接。 大眾敲響犍稚，盡力去迎接； 用美食解除他們的疲勞，並告知他們住宿的順序。 房舍和臥具，通常不在分配的範圍之內； 提供凈人來供養他們，不要讓他們參與管理僧團（Sangha）的事務。 戒律是佛陀（Buddha）制定的，僧團（Sangha）的制度是大家共同制定的； 可以暫時不聽從大眾的意見，但不能違背世尊（Buddha）的教導。 大眾的意見有很多種，即使制定了也會被廢除； 誰能夠改變呢？沒有誰能改變佛陀（Buddha）的教誨。 五月十六日，應該進行前安居； 六月十六日，比丘（Bhiksu）進行后安居。 只有這兩天，可以進行安居的事情； 中間只是空住。

【English Translation】 English version Reverend one, increase the number of the Sangha (community of monks); The Buddha (the enlightened one) and the Sangha (community of monks) are both extraordinary, those who uphold the Dharma (teachings) should know. To absolve a Bhiksu (monk) of offenses requires twenty people, fully ordained monks require ten people, etc.; With five people, one can act freely, four are needed for the Posadha (observance day). If a Karma (act, ritual) is performed in a place, such as the white four Karma performed according to the Dharma (teachings); This place should be called a dwelling place, otherwise it is not a dwelling place. A Bhiksu (monk) should not be silent, his mouth should proclaim the Dharma (teachings); Those heretics are foolish, deceiving and bewildering those without knowledge. After the Bhiksu (monk) has completed the rainy season retreat (An居), three things can be done at will; If these things are not done, one should not leave without difficulties. Even if there is seeing, hearing, or doubt, or if other difficulties arise; To protect one's life, one must go even if it means crossing the sea. If there are kings or thieves, etc., who like to hear the precepts of the Bhiksu (monk); One should explain them in the presence of difficulties, and should not do so without difficulties. Poor people have faith, but rich people have no faith or respect; If someone eagerly likes to hear the precepts, the Buddha (the enlightened one) allows them to be explained. A Bhiksu (monk) who is well-versed in the Tripitaka (three baskets of Buddhist scriptures), a Dharma (teachings) master, and a sick person; And the oldest person in the Sangha (community of monks), should all be allowed to know the affairs of the Sangha (community of monks). Hearing that someone is well-versed in the Tripitaka (three baskets of Buddhist scriptures) and comes from a distant place; One should use drums and banners to greet them at a distance of two and a half驛. The assembly should strike the 犍稚 and greet them with all their strength; Relieve their fatigue with delicious food and inform them of the order of accommodation. Lodgings and bedding are usually not within the scope of distribution; Provide pure people to support them, and do not let them participate in managing the affairs of the Sangha (community of monks). The precepts are established by the Buddha (the enlightened one), and the rules of the Sangha (community of monks) are established jointly by everyone; One can temporarily disobey the opinions of the assembly, but one cannot violate the teachings of the Buddha (the enlightened one). There are many kinds of opinions in the assembly, and even if they are established, they will be abolished; Who can change it? No one can change the teachings of the Buddha (the enlightened one). On May 16th, the former rainy season retreat (An居) should be carried out; On June 16th, the Bhiksu (monk) carries out the latter rainy season retreat (An居). Only on these two days can the affairs of the rainy season retreat (An居) be carried out; In between, one simply lives in emptiness.

不許作安居。 　苾芻三月內，　　不許外遊行； 　飛禽于夏時，　　亦不離巢去。 　若至五月初，　　逼夏須存意； 　可於其住處，　　營飾等應為。 　既至十五日，　　總收于臥具； 　差分臥具人，　　應須具德者。 　于欲瞋癡怖，　　眾過並皆無； 　善知分未分，　　此即應差遣。 　毗訶羅波羅，　　應須告僧制； 　冀令安樂住，　　勿使有虧違。 　諸人樂住者，　　不應為斗諍； 　於此受籌人，　　當須自審察。 　單白告大眾：　　今是十五日； 　僧當共受籌，　　明作安居事。 　從上行籌已，　　次可分房舍； 　及以床臥具，　　皆從大至終。 　若近安居時，　　當須善觀察； 　所行乞食境，　　無令事有廢。 　若於所住處，　　知有同行人； 　具德有多聞，　　並淳善和合。 　不令煩惱起，　　若起即能除； 　有此善伴處，　　宜應共居止。 　病藥並乞食，　　斯皆易可求； 　無多淫女家，　　斯名善行處。 　當於隱屏處，　　蹲踞對苾芻； 　口說安居文，　　作法應如是。 　我施主某甲，　　侍人及作者； 　我今於此處，　　作前夏安居。 　或云作后夏，　　有破裂修補； 　我於此夏居，　　余並同前說。 　若於此安居，　　無法

【現代漢語翻譯】 現代漢語譯本 不允許進行安居（Vassa，雨季閉關）。 比丘（Bhikkhu，佛教僧侶）在三個月內，不應外出遊方；如同飛禽在夏季，也不會離開自己的巢穴。 如果到了五月初，臨近安居期，必須留意；可以在居住的地方，進行修飾等準備工作。 到了五月十五日，要全部收起臥具；指派分配臥具的人，應當是具有德行的人。 對於貪慾、嗔恚、愚癡、恐懼，各種過失都沒有；善於瞭解哪些應該分配、哪些不應該分配，這樣的人才應該被指派。 毗訶羅波羅（Vihara-pala，寺院管理者），應當告知僧團規制；希望大家能夠安樂居住，不要有違規的事情發生。 諸位樂於居住的人，不應該爭鬥；接受籌碼的人，應當自我審察。 用單白（Ekaggacitta，一種宣告方式）告知大眾：今天是十五日；僧團應當共同接受籌碼，明確安居的事宜。 從上座開始行籌之後，接下來可以分配房舍；以及床和臥具，都按照年齡從大到小進行。 如果臨近安居的時候，應當仔細觀察；所行乞食的區域，不要讓事情有所耽誤。 如果在居住的地方，知道有同行的道友；具有德行、博學多聞，並且淳樸善良和合。 不讓煩惱生起，如果生起就能去除；有這樣好的同伴的地方，應該共同居住。 生病時的藥物和乞食，這些都容易獲得；沒有太多的俗家事務，這被稱為好的修行之處。 應當在隱蔽的地方，蹲踞著面對比丘（Bhikkhu，佛教僧侶）；口說安居的文句，作法應當像這樣。 我，施主某甲，侍者以及作者；我現在於此處，作前夏安居（Purimikavassa，前安居）。 或者說作后夏（Pacchimikavassa，后安居），有破裂的地方進行修補；我于這個夏季安居，其餘的都和前面說的一樣。 如果在這個安居期間，沒有法

【English Translation】 English version It is not allowed to observe the Vassa (rainy season retreat). A Bhikkhu (Buddhist monk) should not wander outside within three months; just as birds do not leave their nests during the summer. If it is the beginning of May, approaching the Vassa period, one must pay attention; one can decorate and prepare the dwelling place. On the fifteenth day of May, all bedding should be collected; the person assigned to distribute the bedding should be virtuous. Free from desire, anger, delusion, and fear, and without various faults; one who knows well what should be distributed and what should not be distributed, such a person should be assigned. The Vihara-pala (monastery manager) should inform the Sangha (community) of the rules; hoping that everyone can live in peace and happiness, and that no violations occur. Those who are happy to live here should not quarrel; those who receive the tokens should examine themselves. Inform the assembly with a single announcement: Today is the fifteenth day; the Sangha should jointly receive the tokens, clarifying the matters of the Vassa. After distributing the tokens starting from the senior monks, the rooms can then be allocated; as well as the beds and bedding, all according to seniority. If it is near the time of the Vassa, one should carefully observe; the area where one goes for alms, so that things are not delayed. If in the place where one lives, one knows there are fellow practitioners; who are virtuous, learned, and purely kind and harmonious. Not allowing afflictions to arise, and if they arise, being able to remove them; in a place with such good companions, one should live together. Medicine for illness and alms, these are easy to obtain; without many worldly affairs, this is called a good place for practice. One should squat in a secluded place, facing the Bhikkhu (Buddhist monk); reciting the words of the Vassa, the procedure should be like this. I, the donor so-and-so, the attendant and the maker; I am now here, observing the early Vassa (Purimikavassa). Or saying observing the late Vassa (Pacchimikavassa), repairing any broken places; I am observing the Vassa this summer, and the rest is the same as before. If during this Vassa, there is no Dharma

界外宿； 　現在無饒益，　　來世受泥犁。 　若為寺等事，　　並諸雜福業； 　制底眾食緣，　　及以出罪等。 　尼違八敬法，　　為欲除其罪； 　或為下三眾，　　受戒等須看。 　若諸俗人輩，　　有請喚等緣； 　苾芻察時宜，　　須時應往赴。 　三寶及父母，　　師主等有事； 　並諸病患緣，　　皆請七日去。 　一日二日等，　　乃至四十夜； 　苾芻應可去，　　勿令前事闕。 　若有如法事，　　察知非是虛； 　僧伽共許差，　　隨情可行去。 　仍於一夏中，　　過半不在外； 　為斯但四十，　　若過罪便傷。 　飲食若有闕，　　醫藥復難求； 　全無供侍人，　　去時非破夏。 　若處有八難，　　及淫女黃門， 　並惡獸等緣，　　行無破夏罪。 　若有罪惡人，　　聞來破和眾； 　恐為非樂事，　　出去者無傷。 　聞彼斗諍人，　　知是己親友； 　不往諫得罪，　　停無破夏愆。 　若共他作契，　　向某處安居； 　至日不赴期，　　苾芻招惡作。 　苾芻若守持，　　七日或多日； 　在外如逢難，　　便住者隨聽。 　若無有餘緣，　　留住經多日； 　輒違于本限，　　得罪並破夏。 　結界有多途，　　略言其四種； 　任現所須者，　　隨事今當說。

【現代漢語翻譯】 現代漢語譯本 界外宿（在結界之外住宿）： 現在沒有利益，來世會墮入泥犁（地獄）。 如果是爲了寺院等事務，以及各種雜類的福德事業； 爲了佛塔（制底，Caitya）的供養，大眾的飲食，以及爲了懺悔罪過等。 比丘尼（尼，Bhiksuni）違犯八敬法，爲了消除她們的罪過； 或者爲了下三眾（指沙彌、沙彌尼、式叉摩那），受戒等事需要照看。 如果各位俗人（在家信徒）有請喚等因緣； 比丘（苾芻，Bhikkhu）應觀察時機是否適宜，需要時應前往。 爲了三寶（佛、法、僧）以及父母、師長等有事； 以及各種病患的因緣，都可以請假七日離開。 一日、二日等，乃至四十夜； 比丘應該可以離開，不要讓之前的事情耽誤。 如果有如法的事，察知不是虛假的； 僧團共同允許差遣，可以隨情況前往。 仍然在一個夏季中，超過一半時間不在結界內； 為此最多隻能四十天，如果超過就會犯戒。 如果飲食有所缺乏，醫藥又難以求得； 完全沒有供養侍奉的人，離開時不算破夏（違反安居規定）。 如果所處的地方有八難，以及**黃門（指不能行男事的閹人）， 以及惡獸等因緣，出行沒有破夏的罪過。 如果有罪惡的人，聽說比丘前來會破壞僧團的和合； 恐怕會發生不愉快的事情，出去的人沒有罪過。 聽到那些爭鬥的人，知道是自己的親友； 不去勸諫會犯戒，停留沒有破夏的過失。 如果和他人約定，前往某處安居； 到了約定的日期沒有赴約，比丘會招致惡作（一種罪名）。 比丘如果守護戒律，七日或多日； 在外如果遇到困難，就住下，聽憑處理。 如果沒有其他的因緣，停留居住多日； 擅自違背原本的期限，會得罪並破夏。 結界有很多種方法，簡略地說有四種； 根據現在所需要的，根據事情現在應當說。

【English Translation】 English version Staying Outside the Boundary: There is no benefit now; in the next life, one will suffer in Naraka (hell). If it is for the affairs of the monastery, etc., and various meritorious deeds; For the offerings to the stupa (Caitya), the food for the Sangha, and for expiating sins, etc. If a Bhiksuni (Nun) violates the Eight Garudhammas, in order to remove her offenses; Or for the lower three assemblies (Sramanera, Sramanerika, and Siksamana), receiving precepts, etc., one must take care. If laypeople have invitations or other reasons; A Bhikkhu (monk) should observe whether the time is appropriate and should go when needed. If the Three Jewels (Buddha, Dharma, Sangha), parents, teachers, etc., have matters; And for various sick people, one can ask for leave to leave for seven days. One day, two days, etc., up to forty nights; A Bhikkhu should be able to leave, without delaying previous matters. If there is a Dharma-abiding matter, and it is known to be not false; The Sangha collectively allows dispatch, and one can go according to the situation. Still, within one summer retreat, more than half the time is spent outside the boundary; For this, it can only be forty days at most; if it exceeds, one will break the precepts. If food and drink are lacking, and medicine is difficult to obtain; If there is no one to provide service, leaving does not count as breaking the summer retreat. If the place has the Eight Difficulties, and **eunuchs (those who cannot perform male acts), And causes such as fierce beasts, there is no offense of breaking the summer retreat. If there are sinful people who, upon hearing of the Bhikkhu's arrival, will disrupt the harmony of the Sangha; Fearing that unpleasant things will happen, those who leave have no offense. Hearing of those who are fighting and knowing they are one's relatives or friends; Not going to advise them is an offense; staying does not incur the fault of breaking the summer retreat. If one makes an agreement with others to reside in a certain place for the summer retreat; If one does not attend on the agreed date, the Bhikkhu incurs an offense (Dukkata). If a Bhikkhu upholds the precepts, for seven days or more; If one encounters difficulties while outside, one may stay as one sees fit. If there are no other reasons, and one stays for many days; If one violates the original limit without authorization, one commits an offense and breaks the summer retreat. There are many ways to establish a boundary; briefly speaking, there are four types; According to what is needed now, according to the matter, it should now be explained.

大齊兩驛半，　　減此任當時； 　四方應置標，　　山河樹等記。 　可於前相中，　　乃至於住處； 　除村並勢分，　　結大界應知。 　大眾盡須集，　　一人秉羯磨； 　白二無差𣧘，　　斯名結界成。 　又為不離衣，　　依界秉羯磨； 　欲令安樂住，　　元由老病緣。 　雖復離三衣，　　界中別處宿； 　除其村勢分，　　隨處任遊行。 　於前大界內，　　欲作小壇場； 　應為白二結，　　先須解大界。 　若欲結小界，　　置標相同前； 　名曰曼荼羅，　　於斯任秉法。 　先結于小場，　　次結于大界； 　依如是次第，　　結界者應知。 　眾咸死轉根，　　或時俱舍戒； 　或盡出界外，　　明相過不還。 　或時為白四，　　大眾同心舍； 　有斯五種別，　　舍大界應知。 　凡欲結諸界，　　標相復須知： 　一樹應兩標，　　分半為其界； 　或時以一樹，　　為其四界標； 　四分各相當，　　五分便不許。 　向下兩驛半，　　向上數亦然； 　齊山頂樹梢，　　或至籬墻上。 　種種莊嚴具，　　皆悉在隨聽； 　瑩飾大師形，　　令施福增長。 　不許安耳珰，　　及以足鳴釧； 　斯為女人飾，　　勿累大師形。 　欲使眾人散，　　鼓樂可潛聲； 　供具

【現代漢語翻譯】 現代漢語譯本 大齊兩驛半，減少這個數量作為當時的限度； 四方應該設定標誌，在山河等地樹立記號。 可以在以前相中的地方，乃至居住之處； 除去村莊和勢力範圍，確定大的邊界應該知道。 大眾全部需要聚集，一人主持羯磨（karma，業，行為）； 白二羯磨沒有差別，這叫做結界完成。 又爲了不離開衣服，依靠邊界主持羯磨； 想要令（僧人）安樂居住，根本原因是年老和疾病的緣故。 即使離開了三衣，在結界中的其他地方住宿； 除去村莊勢力範圍，隨處都可以。 在之前的大界內，想要做小的壇場； 應該爲了白二羯磨而結界，首先需要解除大界。 如果想要結小界，設定標誌和之前相同； 名字叫做曼荼羅（mandala，壇城），在這裡可以主持法事。 先結小壇場，其次結大界； 依照這樣的次第，結界的人應該知道。 大眾全部死亡、轉變根基，或者一起舍戒； 或者全部出界外，天亮之後不返回。 或者通過白四羯磨，大眾同心捨棄（大界）； 有這五種區別，捨棄大界應該知道。 凡是想要結各種界，標誌的樣子也需要知道： 一棵樹應該作為兩個標誌，一半作為它的邊界； 或者用一棵樹，作為它的四個邊界標誌； 四分各自相當，五分就不允許。 向下兩驛半，向上計算也是這樣； 與山頂、樹梢齊平，或者到籬笆墻上。 各種各樣的莊嚴器具，都可以隨意聽從； 裝飾大師的形象，令佈施的福德增長。 不允許安放耳珰，以及腳上的鳴釧； 這是女人的裝飾，不要累及大師的形象。 想要使眾人散去，鼓樂可以悄悄地發出聲音； 供具（gòng jù，offerings）

【English Translation】 English version Two and a half post stations of Daqi, reduce this amount as the limit at that time; Markers should be set up in all directions, and signs should be erected in mountains and rivers. It can be in the previous phase, or even where you live; Remove villages and spheres of influence, and you should know how to determine the large boundary. The masses all need to gather, and one person presides over karma (karma, action); There is no difference between the two white karmas, this is called the completion of the boundary. Also, in order not to leave the clothes, rely on the boundary to preside over karma; If you want to make (monks) live in peace, the root cause is old age and disease. Even if you leave the three garments, stay in other places within the boundary; Except for the village's sphere of influence, you can go anywhere. Within the previous large boundary, if you want to make a small altar; You should set up a boundary for the sake of the two white karmas, and you must first dissolve the large boundary. If you want to set up a small boundary, set up the markers the same as before; The name is called mandala, and you can preside over the dharma here. First set up a small altar, and then set up a large boundary; According to this order, those who set up the boundary should know. The masses all die, transform their roots, or abandon the precepts together; Or all go out of bounds and do not return after dawn. Or through the four white karmas, the masses abandon (the large boundary) with one heart; There are these five differences, and you should know to abandon the large boundary. Whenever you want to set up various boundaries, you also need to know the appearance of the markers: One tree should be used as two markers, and half of it should be its boundary; Or use one tree as its four boundary markers; The four parts are equal, and five parts are not allowed. Two and a half post stations downwards, and the same is true for calculations upwards; Level with the top of the mountain, the treetops, or to the fence wall. All kinds of solemn instruments can be listened to at will; Decorate the image of the master to increase the merit of giving. Earrings and anklets are not allowed; This is a woman's decoration, don't burden the master's image. If you want to disperse the crowd, the drums and music can be played quietly; Offerings

悉應收，　　無令有虧失。 　或時大眾集，　　諠鬧出高聲； 　不知時至中，　　應鳴䗍擊鼓。 　若分亡人物，　　眾大卒難為； 　十人為一朋，　　或至百千數。 　各分取大段，　　隨人更細分； 　得分未分時，　　若死須分別。 　分竟身方死，　　物入四方僧； 　若未細分時，　　當朋人合得。 　有請苾芻處，　　並喚苾芻尼； 　食罷與施時，　　持財安眾首。 　此應為兩分，　　或隨施主心； 　飲食可平分，　　佛亦咸同此。 　苾芻分施物，　　等分應與尼； 　式叉摩拏尼，　　應二分與一。 　將欲圓具人，　　亦二分與一； 　求寂求寂女，　　三分一應知。 　若有多苾芻，　　苾芻尼眾少； 　應計人頭數，　　無宜中半分。 　若至大會日，　　請像入村城； 　能令災橫除，　　莊嚴為生福。 　遍灑康莊道，　　嚴儀巷陌中； 　散花懸妙幡，　　雅麗如天苑。 　栴檀及龍腦，　　沉水香普薰； 　隨風處處行，　　聞者生欽仰。 　鳴螺擊鼗鼓，　　撞鐘告四方； 　屯聚震鴻音，　　聽者生隨喜。 　鼓樂無停息，　　高聲出雲表； 　旃旐遍縈羅，　　斯名大法會。 　大旗有五種，　　鯨牛妙翅龍， 　師子畫幡旗，　　咸持以供養。 　人眾皆陪從，

【現代漢語翻譯】 現代漢語譯本 全部都應收取，不要讓它有任何虧損。 有時大眾聚集在一起，喧鬧發出高聲；不知道時間已到中午，應該鳴叫䗍（一種樂器）敲擊鼓。 如果分發亡者的物品，人多勢眾很難處理；十個人為一組，或者多達成百上千人。 各自分取大的部分，隨著人數再更細地分；在得到分配但尚未分完時，如果有人去世，必須加以區別。 分完之後此人才死去，物品歸入四方僧眾；如果還未細分完畢，應當由同組的人共同獲得。 有邀請比丘（bhiksu，出家男子）的地方，一併邀請比丘尼（bhiksuni，出家女子）；齋飯完畢給予施捨時，由持財者安放在大眾之首。 這應該分為兩份，或者隨施主的心意；飲食可以平均分配，佛也是這樣做的。 比丘（bhiksu，出家男子）分發施捨的物品，應該平等地分給比丘尼（bhiksuni，出家女子）；式叉摩拏尼（siksamana，預備出家的女子），應該分給比丘尼（bhiksuni，出家女子）的二分之一。 將要圓滿具足戒的人，也分給二分之一；求寂（sramanera，沙彌）和求寂女（sramanerika，沙彌尼），應該知道分給三分之一。 如果比丘（bhiksu，出家男子）多，比丘尼（bhiksuni，出家女子）少；應該計算人頭數，不應該平分。 如果到了大法會日，請佛像進入村莊城市；能使災禍消除，莊嚴佛像為眾生帶來福報。 遍灑寬闊的道路，莊嚴儀仗在街巷之中；散花懸掛美妙的幡旗，雅緻美麗如同天上的花園。 用栴檀（candana，一種香木）和龍腦香，沉香普遍薰香；隨著風到處飄散，聞到的人心生欽佩仰慕。 鳴叫海螺敲擊鼗鼓，撞鐘告知四方；聚集發出巨大的聲音，聽到的人心生隨喜。 鼓樂沒有停息，高聲響徹雲霄；旌旗遍佈纏繞，這稱為大法會。 大旗有五種，鯨魚、牛、妙翅鳥（garuda，迦樓羅）、龍，獅子畫在幡旗上，都拿來供養。 眾人全都陪同跟隨。

【English Translation】 English version All should be collected, without allowing any loss. Sometimes the assembly gathers, making loud noises; not knowing when it is noon, one should sound the conch and beat the drum. If distributing the belongings of the deceased, it is difficult with a large crowd; ten people form a group, or even hundreds or thousands. Each takes a large portion, then further divides it according to the number of people; if someone dies while the distribution is in progress but not yet completed, a distinction must be made. If the person dies after the distribution is complete, the items belong to the Sangha (community) of the four directions; if it is not yet finely divided, it should be jointly obtained by the people in the group. When inviting bhiksus (bhiksu, monks), also invite bhiksunis (bhiksuni, nuns); after the meal, when giving offerings, the one holding the wealth should place it at the head of the assembly. This should be divided into two portions, or according to the donor's wishes; food and drink can be divided equally, as the Buddha also did. When a bhiksu (bhiksu, monk) distributes offerings, they should be equally distributed to the bhiksunis (bhiksuni, nuns); siksamana (siksamana, female novice trainees) should receive one-half of what the bhiksunis (bhiksuni, nuns) receive. Those about to receive full ordination should also receive one-half; sramaneras (sramanera, male novices) and sramanerikas (sramanerika, female novices) should receive one-third. If there are many bhiksus (bhiksu, monks) and few bhiksunis (bhiksuni, nuns), the number of people should be counted, and it should not be divided equally in half. If it is the day of a great assembly, invite the Buddha image into the village or city; it can eliminate disasters and bring blessings to sentient beings through adornment. Sprinkle the wide roads, and adorn the streets and alleys with solemn instruments; scatter flowers and hang wonderful banners, elegant and beautiful like the heavenly gardens. Use candana (candana, sandalwood) and borneol, and universally incense with agarwood; as it drifts with the wind, those who smell it will develop reverence and admiration. Sound conches and beat drums, strike bells to announce to the four directions; gather and emit a great sound, causing listeners to rejoice. The drums and music do not cease, and the loud sound reaches beyond the clouds; banners are spread and entwined everywhere, this is called a great Dharma assembly. There are five kinds of great banners: whale, ox, garuda (garuda, mythical bird), dragon, and lion painted on banners, all of which are held up for offering. The people all accompany and follow.

法俗兩相依； 　如是勝莊嚴，　　引導如來入。 　由佛入村城，　　敬心興供養； 　八部天龍等，　　能除眾毒惡。 　因斯獲財利，　　大眾賣應分； 　準價上座知，　　善觀其好惡。 　若有所須人，　　隨情當上價； 　還價未了者，　　無宜著此衣。 　敬持妻子等，　　三寶隨一施； 　不可為作價，　　當隨施主心。 　歌舞伎樂處，　　苾芻令作時； 　諸有護戒人，　　不應言汝戲。 　應告言賢首，　　汝可好用心； 　供養于大師，　　勿生於懶墮。 　窣都波掛幡，　　不應將物釘； 　元初興造日，　　安橛在隨聽。 　塔上然燈供，　　苾芻不自升； 　有緣須上者，　　應可令求寂。 　餘人無可求，　　香水洗雙足； 　苾芻應自上，　　供養大師心。 　造寺三五層，　　香臺或五七； 　或可隨情作，　　小寺五三房。 　略論處中寺，　　于東西兩邊； 　三層各九房，　　房中寬丈二。 　後面亦三層，　　上取三房地； 　中擬安尊像，　　檐前不廢行。 　或可此檐前，　　從地為重閣； 　隨安大尊像，　　每日設香花。 　前面兩房地，　　從下作門樓； 　門在下層間，　　小作應牢固。 　入門於一角，　　閣道上三層； 　出上並平頭，　　四邊

【現代漢語翻譯】 現代漢語譯本 世俗的規矩和佛法相互依存； 這樣的殊勝莊嚴，引導如來進入。 由於佛陀進入村莊和城市，人們以恭敬心興起供養； 八部天龍等（佛教中的八類護法神），能夠消除各種毒害和邪惡。 因此獲得財物利益，大眾出售應該分得的物品； 按照市場價格，由上座（寺院中地位較高的僧人）來了解，善於觀察物品的好壞。 如果有需要的人，可以根據情況提高價格； 還價沒有完成的，不應該穿這件衣服。 恭敬地持有妻子等，將財物在三寶（佛、法、僧）中隨意選擇一個施捨； 不可以為施捨的物品定價，應當隨施主的心意。 在歌舞伎樂的場所，比丘（出家修行的男子）令其表演時； 所有守護戒律的人，不應該說『你們在玩樂』。 應該告訴他們說：『賢首（對有德者的尊稱），你們可以好好用心； 供養于大師（佛陀），不要產生懶惰之心。』 在窣都波（梵文stūpa的音譯，即佛塔）上懸掛幡旗，不應該用釘子釘； 最初興建佛塔的時候，安放木橛要聽從安排。 在塔上點燃燈供奉，比丘不要自己攀登； 有必要必須上去的人，應該讓沙彌（年齡較小的出家男子）去。 其他人沒有必要上去，用香水清洗雙腳； 比丘應該親自上去，以供養大師的心意。 建造寺廟可以建三層或五層，香臺可以建五層或七層； 或者可以根據情況建造，小寺廟可以建五間或三間房。 簡單地說說中等的寺廟，在東西兩邊； 三層樓每層各有九間房，房間的寬度為一丈二尺。 後面也是三層樓，上面取三間房的面積； 中間打算安放佛像，屋檐前不妨礙行走。 或者可以在這屋檐前，從地面建造重閣； 隨意安放大尊佛像，每天設定香花供養。 前面兩間房的面積，從下面建造門樓； 門在下層，建造得小巧但要牢固。 入門在一個角落，閣道的上面有三層； 出口與上面齊平，四邊

【English Translation】 English version The secular customs and the Dharma are mutually dependent; Such supreme adornment guides the Tathagata (another name for the Buddha) to enter. Because the Buddha enters villages and cities, people arise with respectful hearts to make offerings; The eight classes of gods and dragons (eight types of protective deities in Buddhism), are able to eliminate all kinds of poisons and evils. Therefore, they obtain wealth and benefits, and the assembly sells the items that should be distributed; According to the market price, the senior monk (the senior monk in the monastery) understands, and is good at observing the good and bad of the items. If there are people in need, the price can be increased according to the situation; If the price has not been agreed upon, one should not wear this garment. Respectfully hold wives, etc., and donate wealth to any of the Three Jewels (Buddha, Dharma, Sangha) at will; It is not allowed to set a price for the donated items, and it should be according to the donor's wishes. In places of singing, dancing, and music, when a Bhikshu (a male monastic) asks them to perform; All those who uphold the precepts should not say, 'You are playing.' They should be told, 'Virtuous ones, you can put your heart into it; Make offerings to the Great Teacher (the Buddha), and do not be lazy.' When hanging banners on the Stupa (Sanskrit: stūpa, a Buddhist monument), nails should not be used; When the pagoda was first built, the placement of the pegs should be listened to. When lighting lamps for offerings on the pagoda, the Bhikshu should not climb up himself; If it is necessary to go up, a novice monk (a younger male monastic) should be asked to go. Other people do not need to go up, wash their feet with fragrant water; The Bhikshu should go up himself, with the intention of making offerings to the Great Teacher. Temples can be built with three or five stories, and incense platforms can be built with five or seven stories; Or it can be built according to the situation, and small temples can be built with five or three rooms. Briefly speaking about medium-sized temples, on the east and west sides; Each of the three floors has nine rooms, and the width of the rooms is twelve feet. The back is also three floors, and the top takes up the area of three rooms; It is planned to place Buddha statues in the middle, and walking in front of the eaves is not hindered. Or in front of these eaves, a double pavilion can be built from the ground; Place large Buddha statues at will, and set up incense and flowers for offerings every day. The area of the two rooms in the front, build a gate tower from below; The door is on the lower floor, and it should be small but strong. The entrance is in a corner, and there are three floors above the pavilion road; The exit is flush with the top, and the four sides

皆絕壁。 　尼寺限三層，　　香臺隨至五； 　寺中房軌則，　　準苾芻應知。 　佛像形虧壞，　　尊經字滅磨； 　拭卻可重修，　　令其更增勝。 　制底尊儀影，　　新壇足不蹈； 　必有緣須過，　　可誦聖伽他。 　苾芻乞食時，　　有人無簡別； 　佛想喚為佛，　　持物而相施。 　苾芻應問彼，　　詳審觀其意： 　汝喚我為佛，　　為是兩足尊； 　汝喚為法者，　　為是盡苦法； 　汝喚為僧者，　　為是真聖眾。 　既問決知已，　　隨彼所樂情； 　施者應受之，　　此皆無有過。 　假令唯一尼，　　受請向他舍； 　行初留一座，　　為擬苾芻來。 　苾芻應此座，　　求寂亦宜居； 　不解愿伽他，　　苾芻尼為作。 　若無執事人，　　隨緣詣村落； 　獲利應須寄，　　得人方遣持。 　上明諸雜緣，　　多是生存事； 　下論身死後，　　焚葬事須知。 　苾芻身既死，　　告眾鳴健稚； 　須喚輿尸人，　　柴薪用僧物。 　香花幡鼓樂，　　送至焚屍林； 　親識及門徒，　　愍念相隨去。 　善親應可燒，　　薪火須豐足； 　助以旃檀等，　　隨有灌酥油。 　身瘡若有蟲，　　埋時勿令損； 　或安於露地，　　草葉覆其身。 　一一身軀內，　　八萬種蟲居；

【現代漢語翻譯】 現代漢語譯本 都是懸崖峭壁。 尼姑庵的層數限制在三層，供奉香火的檯子可以多達五層； 寺廟中的房間規制，應該按照比丘（Bhiksu，佛教出家男眾）的規範來執行。 佛像如果殘缺毀壞，經書如果字跡磨滅； 擦拭乾凈后可以重新修繕，使它們更加莊嚴。 佛塔（制底，Caitya）的莊嚴形象，新建的壇場不要用腳踩踏； 如果一定有因緣需要經過，可以誦唸聖伽陀（Gatha，偈頌）。 比丘（Bhiksu）乞食的時候，對佈施的人不要有所選擇； 把佈施的人想像成佛，稱呼他們為佛，接受他們所施捨的物品。 比丘（Bhiksu）應該詢問他們，詳細審察他們的意思： 你稱呼我為佛，是因為我是兩足尊（對佛的尊稱）嗎？ 你稱呼法為佛，是因為它是能使人脫離痛苦的法門嗎？ 你稱呼僧為佛，是因為他們是真正的聖賢僧眾嗎？ 在問清楚之後，順應他們所希望的； 佈施的人所施捨的，都應該接受，這都沒有過錯。 假設只有一位比丘尼（Bhiksuni，佛教出家女眾），接受邀請前往施主家； 剛開始的時候留一個座位，是爲了給可能到來的比丘（Bhiksu）準備的。 比丘（Bhiksu）應該坐這個座位，想要清凈的人也適合坐； 如果比丘尼（Bhiksuni）不會念誦隨喜伽陀（愿Gatha），就由比丘尼（Bhiksuni）來念誦。 如果沒有負責管理的人，就隨緣前往村落； 獲得的利益應該先寄存起來，找到合適的人再讓他拿著。 上面說明的各種雜事，大多是關於生存的事情； 下面討論身死之後，焚燒埋葬的事情需要知道。 比丘（Bhiksu）去世之後，告知大眾並敲響健椎（一種法器）； 需要找抬屍體的人，柴薪可以使用僧團的物品。 用香花、幡幢、鼓樂，送到焚屍的樹林； 親屬和門徒，懷著悲憫的心情跟隨前往。 和善的親友應該負責焚燒，柴火要準備充足； 可以用旃檀（Sandalwood）等香木輔助，隨情況澆灌酥油。 如果身體的瘡口裡有蟲子，埋葬的時候不要傷害它們； 或者安放在露天的地方，用草葉覆蓋身體。 每一個身體裡面，都居住著八萬種蟲子。

【English Translation】 English version All are sheer cliffs. The nunnery is limited to three floors, while the incense platform can have up to five; The room regulations in the temple should follow the rules for Bhikshus (Buddhist monks). If the Buddha images are damaged, and the scriptures are worn out; They can be wiped clean and repaired, making them even more magnificent. The dignified image of the stupa (Caitya), the newly built altar should not be stepped on; If there is a reason to pass by, one can recite the sacred Gatha (verses). When a Bhikshu (monk) begs for food, do not discriminate against the donors; Imagine the donor as the Buddha, call them Buddha, and accept the items they offer. The Bhikshu (monk) should ask them, carefully examining their intention: Do you call me Buddha because I am the Two-Legged Venerable (an honorific for the Buddha)? Do you call the Dharma Buddha because it is the Dharma that can liberate people from suffering? Do you call the Sangha Buddha because they are the true noble Sangha? After clarifying, follow their wishes; Whatever the donor offers should be accepted, and there is no fault in this. Suppose there is only one Bhiksuni (nun) who accepts an invitation to go to a donor's house; Initially, leave a seat for a Bhikshu (monk) who may come. The Bhikshu (monk) should sit in this seat, and those seeking tranquility are also suitable to sit there; If the Bhiksuni (nun) cannot recite the rejoicing Gatha, the Bhiksuni (nun) should recite it. If there is no one in charge, go to the village as circumstances allow; The benefits obtained should be deposited first, and then sent with a suitable person. The above describes various miscellaneous matters, mostly about survival; The following discusses matters after death, and the matters of cremation and burial need to be known. After a Bhikshu (monk) dies, inform the public and ring the Jianzhi (a kind of Dharma instrument); It is necessary to find people to carry the body, and firewood can be used from the Sangha's property. With incense, flowers, banners, drums, and music, send it to the cremation forest; Relatives and disciples follow with compassion. Kind relatives and friends should be responsible for cremation, and sufficient firewood should be prepared; Sandalwood and other fragrant woods can be used to assist, and ghee can be poured as appropriate. If there are insects in the wounds of the body, do not harm them when burying; Or place it in an open place, covering the body with grass and leaves. Within each body, there are eighty thousand kinds of insects living.

隨身共死生，　　雖燒亦無過。 　應持上下衣，　　覆尸令好密； 　自余衣缽等，　　準法可應分。 　燒時隨處坐，　　略誦無常經； 　三啟用心聽，　　各須生厭離。 　諸行盡無常，　　緣生法皆滅； 　剎那不暫住，　　如露被風驚。 　遍觀諸世間，　　無有長存者； 　咸趣無常海，　　共被死波漂。 　四大堅性等，　　此不可遷移； 　生者必無常，　　死王威力大。 　無常不簡擇，　　善惡戒多聞； 　一種皆歸死，　　不論凡與聖。 　諸佛及緣覺，　　聲聞弟子眾； 　尚舍無常身，　　何況諸凡夫。 　如斯法誦已，　　方說特崎拏； 　還歸洗手足，　　制底行旋繞。 　或可連身洗，　　更復著余衣； 　去時持故衣，　　勿損鮮花服。 　諸行無常等，　　牟尼之所說； 　行思歸寺中，　　當息慳貪想。 　所有諸衣物，　　應隨阿笈摩； 　佛子共平分，　　作法如常制。 　揵稚誦三啟，　　禮制底行籌； 　及為羯磨時，　　五時皆得分。 　不應眾未聚，　　輒共分亡物； 　上座及行終，　　應行其兩分。 　作斯定記已，　　然後共分財； 　設后客人來，　　不應與其分。 　我死方持與，　　慳心作此言； 　準斯無決情，　　死後宜歸眾。 　決情

無吝意，　　生存現付與； 　隨心施別人，　　此等成依法。 　俗死多悕望，　　出家不合然； 　如為顧戀心，　　是日增生死。 　若苾芻身死，　　自他財雜亂； 　宜應將缽等，　　置在於僧前。 　觀知是亡物，　　即應如法分； 　所有諸寶等，　　準教而處分。 　苾芻身若死，　　還合苾芻分； 　當時無苾芻，　　尼眾應分取。 　苾芻尼若死，　　苾芻尼合得； 　如其尼若無，　　苾芻應作主。 　俗舍苾芻死，　　無僧由俗人； 　宜可與先來，　　俱來與求者。 　兩人俱並乞，　　斯應與二人； 　或隨施主情，　　與者宜當受。 　或時近多寺，　　此家苾芻亡； 　隨其頭所指，　　合得亡衣缽。 　苾芻負他債，　　忽爾卒身亡； 　應須細問知，　　眾用亡衣與。 　若是知事人，　　為眾取他物； 　應將眾物與，　　還債善籌量。 　凡是知事人，　　向他邊取物； 　宜應告上座，　　保券可分明。 　送死幡衣等，　　持來施苾芻； 　受取理無傷，　　令其福增長。 　若彼情生悔，　　還來索此衣； 　苾芻應盡還，　　勿令憂火迫。 　被舉共好人，　　同居隨一死； 　亡衣好人得，　　舉者不應分。 　若無持戒人，　　被舉有人死； 　雖舉未蒙解，

【現代漢語翻譯】 現代漢語譯本： 不應吝惜，生命當下就應付出； 隨心所欲地施捨給別人，這才是符合佛法的行為。 世俗之人臨死多有期望，出家人不應該這樣； 如果還存有顧戀之心，那隻會日漸增長生死輪迴。 如果比丘（Bhiksu，佛教出家男眾）去世，他的財物與他人的財物混雜在一起； 應該將他的缽等物，放置在僧眾面前。 觀察得知是死者的遺物，就應該如法分配； 所有諸如寶物等，按照教規來處理。 比丘（Bhiksu，佛教出家男眾）去世，理應由比丘（Bhiksu，佛教出家男眾）們分配； 當時如果沒有比丘（Bhiksu，佛教出家男眾），尼眾（Bhiksuni，佛教出家女眾）應該分取。 比丘尼（Bhiksuni，佛教出家女眾）去世，比丘尼（Bhiksuni，佛教出家女眾）們有權獲得； 如果當時沒有比丘尼（Bhiksuni，佛教出家女眾），比丘（Bhiksu，佛教出家男眾）應該主持分配。 在俗家去世的比丘（Bhiksu，佛教出家男眾），如果沒有僧眾，就由俗家人處理； 應該給先來的，或者一起來的，或者前來乞求的人。 如果兩人同時乞求，就應該給兩個人； 或者隨施主的心意，給予者應該接受。 有時附近有很多寺廟，這家寺廟的比丘（Bhiksu，佛教出家男眾）去世； 按照他頭部所指的方向，那裡的寺廟有權獲得死者的衣缽。 比丘（Bhiksu，佛教出家男眾）欠他人債務，忽然去世； 應該仔細詢問清楚，用僧眾的財物和死者的衣物來償還。 如果是知事人，爲了僧眾而向他人索取財物； 應該用僧眾的財物來償還債務，好好地籌劃。 凡是知事人，向他人索取財物； 應該告訴上座，保券要清楚明白。 送葬的幡和衣服等，拿來佈施給比丘（Bhiksu，佛教出家男眾）； 接受並沒有什麼不妥，能使他們的福報增長。 如果他們心生後悔，又來索要這些衣服； 比丘（Bhiksu，佛教出家男眾）應該全部歸還，不要讓他們被憂愁之火所逼迫。 被僧團共同舉罪的人，與好人同住，其中一人去世； 死者的衣服由好人獲得，舉罪者不應該分。 如果沒有持戒的人，被舉罪的人去世； 即使被舉罪但尚未解除，

【English Translation】 English version: Do not be stingy; life should be given away in the present moment; Freely give to others as you wish; such actions are in accordance with the Dharma (law, teachings). Worldly people often have expectations at the time of death; monks should not be like that; If there is still attachment in the mind, it will only increase the cycle of birth and death. If a Bhiksu (Buddhist monk) dies, his belongings are mixed with the belongings of others; His bowl and other items should be placed before the Sangha (monastic community). Upon observing that they are the deceased's belongings, they should be distributed according to the Dharma; All treasures and other items should be handled according to the teachings. If a Bhiksu (Buddhist monk) dies, the Bhiksus (Buddhist monks) should rightfully distribute the items; If there are no Bhiksus (Buddhist monks) at that time, the Bhiksunis (Buddhist nuns) should take their share. If a Bhiksuni (Buddhist nun) dies, the Bhiksunis (Buddhist nuns) are entitled to receive the items; If there are no Bhiksunis (Buddhist nuns) at that time, the Bhiksus (Buddhist monks) should be in charge of the distribution. If a Bhiksu (Buddhist monk) dies in a layperson's home, and there is no Sangha (monastic community), the layperson should handle it; It should be given to the one who came first, or those who came together, or those who come to ask. If two people ask at the same time, it should be given to both of them; Or according to the donor's wishes, the giver should accept. Sometimes there are many temples nearby, and a Bhiksu (Buddhist monk) from this temple dies; According to the direction his head points, that temple is entitled to receive the deceased's robes and bowl. If a Bhiksu (Buddhist monk) owes someone a debt and suddenly dies; One should inquire carefully and use the Sangha's (monastic community) property and the deceased's robes to repay the debt. If it is a steward who takes things from others for the Sangha (monastic community); The Sangha's (monastic community) property should be used to repay the debt, and it should be carefully planned. Whenever a steward takes things from others; One should inform the senior monk, and the guarantee should be clear. Funeral banners and clothes, etc., brought to donate to the Bhiksus (Buddhist monks); There is nothing wrong with accepting them, it will increase their blessings. If they regret it and come back to ask for these clothes; The Bhiksu (Buddhist monk) should return them all, do not let them be tormented by the fire of worry. If someone who has been censured by the Sangha (monastic community) lives with a good person, and one of them dies; The deceased's clothes are obtained by the good person, and the censured person should not share. If there is no one who upholds the precepts, and someone who has been censured dies; Even if censured but not yet absolved,

宜應共分物。 　既有明書券，　　出物與他人； 　為眾若身亡，　　眾應依契索。 　合入眾與眾，　　制底亦皆然； 　堪王送與王，　　仍除刀箭等。 　應用此等物，　　作刀子及針； 　余並現前分，　　本物非分限。 　若人宣一頌，　　依佛所說經； 　由法語得財，　　此物宜應受。 　牟尼有二法，　　教及證應知； 　教是阿笈摩，　　施法應請分。 　安居若過半，　　便有舍戒人； 　此際苾芻亡，　　應與其人分。 　造佛窣睹波，　　蘇迷盧等量； 　四畔基牢固，　　乃至安寶瓶。 　輪一二三四，　　如次果應知； 　凡夫具德人，　　瓦頭為制底。 　若作佛制底，　　輪蓋無定數； 　過千妙高量，　　獲福乃無邊。 　獨覺麟喻佛，　　不過十三槃； 　于彼相輪頭，　　寶瓶不合置。 　制底中安佛，　　兩邊二弟子； 　余聖次為行，　　諸凡應在外。 　次明看病事，　　更互可應為； 　藥直若貧無，　　僧物宜當與。 　若病人來乞，　　洗缽盛凈水； 　應誦佛伽他，　　三遍存心咒。 　苾芻為受藥，　　持將與病人； 　如其授者無，　　自取亦聽服。 　不應就病人，　　教化取衣缽； 　假令雖舍施，　　大眾不應分。 　施者及受者，　　教化

【現代漢語翻譯】 現代漢語譯本 應合理分配財物。 如果已經有明確的文書契約，將財物給予他人；如果爲了大眾的利益有人去世，大眾應該按照契約索取。 屬於大眾的財物歸大眾所有，佛塔（制底）也是如此；適合國王使用的財物獻給國王，但要排除刀箭等武器。 可以將這些財物用來製作刀子和針；剩餘的應當立即分配，原本的財物不在此分配之列。 如果有人宣講一個偈頌，依據佛陀所說的經典；因為講經說法而得到的財物，這財物應該接受。 牟尼（Muni，指佛陀）有兩種法，即教法和證法，應該瞭解；教法是阿笈摩（Agama，聖傳、經），施法應該請求分配。 如果安居（Vassa，雨季閉關）過了一半，就有人捨棄戒律；此時有比丘（Bhiksu，出家男眾）去世，應該將財物分給舍戒的人。 建造佛塔（窣睹波，Stupa），其大小如同蘇迷盧山（Sumeru，須彌山）；四面地基牢固，乃至安放寶瓶。 輪相有一、二、三、四層，應該知道它們依次對應的果報；對於凡夫和具有功德的人來說，瓦片也可以作為佛塔（制底）。 如果建造佛塔，輪蓋的數量沒有定數；如果超過千個須彌山的高度，獲得的福報就無邊無際。 對於獨覺佛（Pratyekabuddha）和麟喻佛（Rishikalpa Buddha），佛塔的高度不超過十三槃（pana，一種度量單位）；在他們的相輪頂端，不應該安放寶瓶。 在佛塔中安放佛像，兩邊是兩位弟子；其餘的聖者依次排列，所有的凡夫應該在外面。 接下來闡明看護病人的事情，應該互相輪流看護；如果病人貧窮沒有藥費，應該用僧團的財物給予資助。 如果病人來乞討，用缽清洗乾淨盛滿凈水；應該誦讀佛陀的伽他（Gatha，偈頌），唸誦三遍並存心持咒。 比丘為病人接受藥物，拿著藥物給予病人；如果沒有授藥的人，自己取用也是允許的。 不應該向病人教化以獲取衣缽；即使有人因此而施捨，大眾也不應該分配這些財物。 施捨者和接受者，教化

【English Translation】 English version Property should be divided appropriately. If there is a clear written contract, give the property to others; if someone dies for the benefit of the community, the community should claim it according to the contract. Property belonging to the community belongs to the community, and so do stupas (制底, Caitya); property suitable for the king should be offered to the king, but weapons such as knives and arrows should be excluded. These items can be used to make knives and needles; the remainder should be distributed immediately, and the original items are not included in this distribution. If someone recites a verse, according to the sutras spoken by the Buddha; the property obtained from preaching the Dharma, this property should be accepted. Muni (牟尼, referring to the Buddha) has two Dharmas, namely the Dharma of teaching and the Dharma of realization, which should be understood; the Dharma of teaching is Agama (阿笈摩, sacred tradition, sutras), and one should request a share for giving the Dharma. If half of the Vassa (安居, rainy season retreat) has passed, someone will renounce the precepts; if a Bhiksu (苾芻, ordained male) dies at this time, the property should be divided among those who have renounced the precepts. Build a stupa (窣睹波, Stupa), the size of which is like Mount Sumeru (蘇迷盧, Sumeru); the foundation is solid on all four sides, and even place a treasure vase. The finial has one, two, three, or four tiers, and you should know the corresponding results in order; for ordinary people and those with merit, tiles can also be used as stupas (制底). If building a stupa, there is no fixed number of wheels and canopies; if it exceeds a thousand Sumeru's in height, the merit gained will be boundless. For Pratyekabuddhas (獨覺佛) and Rishikalpa Buddhas (麟喻佛), the height of the stupa does not exceed thirteen panas (槃, a unit of measurement); a treasure vase should not be placed on top of their finials. Place a Buddha statue in the stupa, with two disciples on either side; the remaining saints are arranged in order, and all ordinary people should be outside. Next, clarify the matter of caring for the sick, which should be done in turns; if the patient is poor and cannot afford medicine, the Sangha's property should be used to provide assistance. If a patient comes begging, wash the bowl clean and fill it with clean water; recite the Buddha's Gatha (伽他, verse), recite it three times and keep the mantra in mind. A Bhiksu receives medicine for the patient, and takes the medicine to the patient; if there is no one to administer the medicine, it is permissible to take it oneself. One should not teach the Dharma to the sick in order to obtain robes and bowls; even if someone donates because of this, the community should not distribute these items. The giver and the receiver, teaching

者情貪； 　三俱非凈心，　　此不應受用。 　病者若樂欲，　　供養于佛僧； 　應用好衣等，　　守持粗惡服。 　若彼貧無物，　　教化可應為； 　隨情施少多，　　令其信增長。 　乃至一盤花，　　或可持瓶水； 　應隨病人語，　　供養使心歡。 　若於己財物，　　慳心苦難捨； 　宜應用心勸，　　令彼供三尊。 　或可瞻病人，　　為舍衣缽等； 　令其睹供養，　　引生檀施心。 　若於資具內，　　有愛著須舍； 　當於戒德人，　　隨情施衣缽。 　苾芻雖持戒，　　愛缽至身死； 　還生自缽中，　　受惡毒蛇報。 　若患痔漏等，　　勿使不信人； 　造次輒行醫，　　割除令苦惱。 　如其療痔病，　　藥咒可應治； 　無醫為處方，　　不以爪甲截。 　若無看病人，　　無弟子及藥； 　大眾咸供給，　　藥乃出僧伽。 　必是孤獨類，　　全無供侍人； 　合衆並應看，　　或可為番次。 　若患疥癩病，　　勿污僧床褥； 　宜將厚衣替，　　咸用己私財。 　檐廳及門屋，　　大小便舍中； 　不應看病人，　　可居安隱處。 　造寺主身死，　　被禁或他行； 　於斯住五年，　　雖貧不應棄。 　更可於五年，　　與近寺同利； 　別為長凈事，　　守護不令虧。

【現代漢語翻譯】 現代漢語譯本 如果有人心懷貪念， 三種情況都不清凈，不應該接受供養。 病人如果喜歡，可以供養佛（Buddha，覺悟者）、僧（Sangha，僧團）； 應該用好的衣服等供養，自己則保持穿著粗劣的衣服。 如果那人貧窮沒有財物，可以教化他去做； 隨他的心意施捨多少，使他的信心增長。 乃至供養一盤花，或者可以拿著瓶水； 應該順從病人的意願，供養使他內心歡喜。 如果對於自己的財物，吝嗇難以捨棄； 應該用心勸導，讓他供養三寶（Triratna，佛、法、僧）。 或者可以照顧病人，為他捨棄衣服、缽等； 讓他看到供養，引發佈施的心。 如果在資具中，有特別愛著的就應該捨棄； 應當對持戒有德的人，隨心意施捨衣服、缽。 即使有比丘（Bhiksu，出家男眾）持戒，如果愛惜他的缽甚至到死； 還會轉生到自己的缽中，遭受惡毒蛇的報應。 如果患有痔瘡、瘺管等疾病，不要讓不信佛的人； 輕率地進行醫治，切割導致痛苦。 如果治療痔瘡病，可以用藥物、咒語來治療； 沒有醫生開處方，不要用指甲截除。 如果沒有看護病人的人，沒有弟子和藥物； 大眾都應該供給，藥物從僧伽（Sangha，僧團）中出。 必定是孤獨的人，完全沒有供養侍奉的人； 大家應該一起看護，或者可以輪流。 如果患有疥瘡、癩病，不要污染僧眾的床鋪； 應該用厚的衣服替換，都用自己的私有財物。 檐廳以及門屋，大小便的地方； 不應該看護病人，可以居住在安全隱蔽的地方。 建造寺廟的主持人去世，被囚禁或者去了其他地方； 在這裡住了五年，即使貧窮也不應該拋棄。 還可以再過五年，與附近的寺廟共同分享利益； 另外進行長凈（Posadha）儀式，守護寺廟不使它衰敗。

【English Translation】 English version If someone has greed, All three are not pure in mind, and should not be accepted. If the patient likes, they can make offerings to the Buddha (Buddha, the awakened one), and the Sangha (Sangha, the monastic community); Good clothes and the like should be used for offerings, while oneself should continue to wear coarse and simple clothes. If that person is poor and has no possessions, they can be taught to do so; Give according to their wishes, whether little or much, so that their faith may grow. Even offering a plate of flowers, or holding a bottle of water; One should follow the patient's wishes, making offerings to make them happy. If one is stingy and reluctant to give up one's own possessions; One should earnestly persuade them to make offerings to the Three Jewels (Triratna, Buddha, Dharma, Sangha). Or one can take care of the patient, giving up clothes, bowls, etc. for them; Let them see the offerings, and arouse the mind of generosity. If there is something particularly cherished among the belongings, it should be given up; One should give clothes and bowls to those who uphold the precepts and have virtue, according to one's wishes. Even if a Bhiksu (Bhiksu, ordained male) upholds the precepts, if he cherishes his bowl even to death; He will be reborn in his own bowl, suffering the retribution of a venomous snake. If suffering from hemorrhoids, fistulas, etc., do not let those who do not believe in the Buddha; Rashly perform medical treatment, cutting and causing suffering. If treating hemorrhoids, medicine and mantras can be used for treatment; Without a doctor's prescription, do not cut with fingernails. If there is no one to care for the patient, no disciples and no medicine; The community should provide for them, and the medicine should come from the Sangha (Sangha, the monastic community). If they are definitely lonely, with no one to provide for them; Everyone should take care of them together, or take turns. If suffering from scabies or leprosy, do not contaminate the Sangha's beds; Thick clothes should be used instead, all using one's own private property. Eaves and door houses, places for large and small convenience; One should not take care of patients, but can live in a safe and hidden place. The abbot who built the temple has passed away, been imprisoned, or gone elsewhere; Having lived here for five years, one should not abandon it even if poor. One can also spend another five years, sharing the benefits with nearby temples; Separately perform the Posadha ceremony, guarding the temple so that it does not decline.

看守滿十年，　　若心不樂住； 　宜將臥具等，　　移安近寺中。 　宜應好閉門，　　隨情向余處； 　苾芻如樂住，　　任意可應居。 　他寺所寄物，　　他索即應還； 　必若有餘緣，　　受用誠無過。 　施主有先心，　　施此非余處； 　回將與他寺，　　宜應強奪來。 　若著僧衣服，　　及自上價衣； 　不應浣染等，　　福增無損故。 　若於雨雪時，　　不應安露地； 　無宜著此服，　　入不凈室中。 　若其過初夜，　　臥具不應分； 　必知長久停，　　宵中亦應給。 　應隨老次第，　　與床並坐枮； 　當留一所房，　　與客苾芻住。 　縱在阿蘭若，　　隨老樂應分； 　地樹及叢林，　　準次皆分給。 　設居於靜林，　　亦須留客處； 　為護其衣缽，　　異此遂招愆。 　若在於迮處，　　肘地應分臥； 　瓶水及齒木，　　藥雜器皆分。 　有意欲他行，　　戾須凈掃拭； 　如其故令壞，　　惡作罪侵身。 　正值分房際，　　不囑便外出； 　更令依次行，　　雖啼不應與。 　臥具及飲食，　　小者共平分； 　花果等亦然，　　大師法恒爾。 　若彼身重病，　　不樂出本房； 　乃至未差來，　　放免其分次。 　若見僧房外，　　臥具露地安； 　應可

【現代漢語翻譯】 現代漢語譯本 如果看守寺廟滿了十年，但內心並不喜歡繼續住下去； 就應該把臥具等物品，搬到靠近寺廟的地方安放。 應該好好地關上門，隨意前往其他地方； 如果比丘（Bhikkhu，佛教出家男眾）喜歡住在那裡，可以隨意居住。 寄存在其他寺廟的物品，別人來索要就應該歸還； 如果確實有多餘的因緣，接受使用也沒有過錯。 如果施主有明確的心意，要把東西施捨給這個寺廟而不是其他地方； 如果（有人）要把東西拿去給其他寺廟，應該強行奪回來。 如果穿著僧人的衣服，以及自己貴重的衣服； 不應該洗滌染色等，因為這樣做會增加福報而沒有損失。 如果在下雨下雪的時候，不應該把衣服放在露天的地方； 不應該穿著這些衣服，進入不乾淨的房間里。 如果過了初夜（晚上九點到午夜），臥具不應該再分發； 如果知道（有人）要長久停留，即使在半夜也應該供給。 應該按照年老的次序，給予床和坐具； 應當留出一間房，給來訪的比丘（Bhikkhu，佛教出家男眾）居住。 即使住在阿蘭若（Aranya，寂靜處），也應該按照年老的情況分配； 土地、樹木以及叢林，都應該按照次序分配。 即使居住在寂靜的樹林里，也必須留出接待客人的地方； 爲了保護他們的衣缽，不這樣做就會招致過失。 如果在狹窄的地方，應該分配肘部大小的地方睡覺； 瓶子、水、牙木，以及藥品等雜物都應該分配。 如果（有人）有意要到其他地方去，離開前必須清掃乾淨； 如果故意損壞，就會有惡作罪加身。 正值分房的時候，沒有囑託就外出； 再讓他按照次序來，即使啼哭也不應該給他。 臥具和飲食，小件的共同平分； 花果等也是這樣，這是大師（佛陀）的法則。 如果他身患重病，不喜歡離開自己的房間； 乃至沒有痊癒之前，可以免除他的分配次序。 如果看見僧房外面，臥具露天安放； 應該...

【English Translation】 English version If one has been guarding the monastery for ten years, but their heart is not happy to stay; They should move their bedding and other items to a place near the monastery. They should close the door properly and go wherever they please; If a Bhikkhu (Buddhist monk) likes to stay there, they can live there as they wish. Items left in another monastery should be returned when requested; If there is indeed a surplus of conditions, there is no fault in using them. If the donor has a clear intention to donate to this monastery and not elsewhere; If (someone) wants to take the items to another monastery, they should be forcibly taken back. If wearing a monk's robe, as well as one's own valuable clothes; One should not wash or dye them, as doing so increases merit without loss. If it is raining or snowing, one should not place the clothes in an exposed place; One should not wear these clothes into an unclean room. If it is past the first watch of the night (9 PM to midnight), bedding should no longer be distributed; If it is known that (someone) will be staying for a long time, it should be provided even in the middle of the night. Beds and sitting mats should be given according to the order of seniority; A room should be reserved for visiting Bhikkhus (Buddhist monks). Even if living in an Aranya (secluded place), it should be allocated according to seniority; Land, trees, and forests should all be allocated in order. Even if living in a quiet forest, a place must be reserved for receiving guests; To protect their robes and bowls, failure to do so will lead to faults. If in a narrow place, elbow-sized spaces should be allocated for sleeping; Bottles, water, toothpicks, and medicines should all be allocated. If (someone) intends to go elsewhere, they must clean up before leaving; If they deliberately damage it, they will incur a Dukkaṭa (wrongdoing) offense. If one is absent without instruction during the time of room allocation; Let them go in order again, even if they cry, they should not be given. Bedding and food, small items should be divided equally; Flowers, fruits, and the like are also the same, this is the rule of the Great Master (Buddha). If they are seriously ill and do not like to leave their room; Until they recover, they can be exempted from the order of allocation. If one sees bedding placed outside the Sangha (monastic) residence in the open; One should...

持令入，　　老病令人舉。 　見大眾臥具，　　被火燒水漂； 　護身當救持，　　不應為造次。 　先須出己財，　　次出於僧法， 　后當持佛物，　　是次第應知。 　先須請容許，　　次可相時宜； 　方於三藏中，　　隨情問疑處。 　凡為教授者，　　隨行住坐臥； 　於此四儀中，　　說法皆非犯。 　諸有受學人，　　先須起恭敬； 　但除寢臥事，　　餘三不在遮。 　教授學人時，　　彼愚心未曉； 　悲情善開喻，　　百遍不應辭。 　苾芻舉手打，　　屋柱樹及墻； 　斯皆有愆過，　　智者不應作。 　臂上不安玔，　　咒線任情持； 　若有所須時，　　係臂無令現。 　若誦諸明咒，　　不得敬余天； 　宜應禮三寶，　　持外道咒術。 　不于覆缽家，　　受飲食床座； 　亦不往彼舍，　　為其說法等。 　必有凈信心，　　敷妙衣布地； 　苾芻應為蹈，　　念諸行無常。 　但畜三衣者，　　唯開一洗裙； 　若更畜余衣，　　便乖杜多行。 　若諸麥豆等，　　曾經蒸煮來； 　雖復尚堅生，　　硬種皆非犯。 　嘔食出咽喉，　　吐卻凈漱口； 　仍除先業力，　　頸內有雙喉。 　若有雕彩扇，　　為眾畜時聽； 　苾芻所著衣，　　不應同一色。 　若是乞食人，

【現代漢語翻譯】 現代漢語譯本 持戒進入（僧團），年老體弱需要人攙扶。 看到大眾的臥具，被火燒燬或被水漂走； 應當保護和救助，不應該輕率行事。 首先拿出自己的財物，其次動用僧團的公共財產（僧法）， 最後才動用佛陀的物品，這是應該知道的次第。 首先必須請求允許，其次可以觀察時機是否適宜； 在三藏（Tripitaka）中，可以隨意詢問有疑問的地方。 凡是作為教授師的人，無論行走、站立、坐著、躺臥； 在這四種威儀中，說法都是沒有過錯的。 所有接受學習的人，首先必須起身恭敬； 除了睡覺的時候，其餘三種情況都不在禁止之列。 教授學人的時候，如果他愚鈍心思未能領悟； 要以慈悲的心情善巧開導，即使講一百遍也不應該推辭。 比丘（Bhikkhu，佛教出家男眾）舉手打屋柱、樹木以及墻壁； 這些都是有過錯的，有智慧的人不應該這樣做。 手臂上不佩戴臂釧，咒線可以隨意佩戴； 如果有所需要的時候，繫在手臂上不要顯露出來。 如果誦持各種明咒（mantra），不得敬拜其他天神； 應該禮敬三寶（Buddha, Dharma, Sangha），捨棄外道的咒術。 不在覆缽家（指破戒或不信佛法的家庭）接受飲食和床座； 也不前往他們的住所，為他們說法等等。 如果他們有清凈的信心，鋪設美妙的衣服在地上； 比丘應該踩在上面，憶念諸行無常。 只持有三衣（tricivara）的人，只允許有一件洗裙； 如果再持有其他的衣服，就違背了頭陀行（dhuta）。 如果各種麥豆等，曾經蒸煮過； 即使仍然可以發芽，已經煮過的種子都不算犯戒。 將嘔吐物從咽喉吐出，吐掉后要漱口； 仍然可以消除先前的業力，因為頸內有雙喉。 如果有雕花的彩扇，爲了大眾的需要可以持有； 比丘所穿的衣服，不應該和大眾的顏色相同。 如果是乞食的人，

【English Translation】 English version Entering (the Sangha) with the support, the old and sick need to be helped. Seeing the bedding of the assembly, burned by fire or washed away by water; One should protect and rescue, and should not act rashly. First take out one's own property, then use the public property of the Sangha (Sangha's Dharma), Finally, use the Buddha's belongings, this is the order that should be known. First, one must ask for permission, and then one can observe whether the time is appropriate; In the Tripitaka (three baskets), one can freely ask questions where there are doubts. All those who are professors, whether walking, standing, sitting, or lying down; In these four dignities, preaching is not an offense. All those who receive learning must first rise and be respectful; Except for sleeping, the other three situations are not prohibited. When teaching students, if they are foolish and their minds have not understood; One should skillfully enlighten them with compassion, and should not refuse even if one speaks a hundred times. A Bhikkhu (Buddhist monk) raising his hand to hit a pillar, a tree, or a wall; These are all faults, and wise people should not do this. Do not wear armlets on the arm, and mantra threads can be worn at will; If there is a need, tie it on the arm and do not reveal it. If reciting various mantras, do not worship other gods; One should pay homage to the Three Jewels (Buddha, Dharma, Sangha) and abandon the spells of external paths. Do not accept food, drink, and bedding in the homes of overturned bowls (referring to families who break precepts or do not believe in Buddhism); Do not go to their residences to preach to them, etc. If they have pure faith and spread beautiful clothes on the ground; The Bhikkhu should step on them, remembering that all actions are impermanent. Those who only possess the three robes (tricivara) are only allowed to have one washing skirt; If one possesses other clothes, one violates the dhuta practices. If various wheat, beans, etc., have been steamed and cooked; Even if they can still sprout, cooked seeds are not considered a violation. Vomiting food from the throat, spitting it out and rinsing the mouth; One can still eliminate previous karma, because there are double throats inside the neck. If there is a carved and painted fan, it can be held for the needs of the assembly; The clothes worn by the Bhikkhu should not be the same color as the assembly. If one is a beggar,

隨衣著𢂁細； 　于花果樹下，　　不棄大小便。 　寺角中閣道，　　木作石不為； 　重病不禮他，　　亦不受他禮。 　洗待身干已，　　方可著余衣； 　或手拂令干，　　或用身巾拭。 　若得花香物，　　屏處隨情嗅； 　能使眼目明，　　令施福增長。 　孫陀利打衣，　　寄與難陀著； 　世尊聞此事，　　因斯制打衣。 　得他先打衣，　　水灑柔方著； 　依舊光華者，　　便招越法愆。 　知是賊所棄，　　死肉有殘餘； 　甘蔗等同然，　　對眾無宜取。 　若以頭背跨，　　持物路中行； 　現苦已招譏，　　當來更被壓。 　若有貴價緂，　　舉置被蟲穿； 　苦木葉餘香，　　裹末便不食。 　父母歿亡日，　　遺言與苾芻； 　此物可應收，　　宜將供三寶。 　身在他界住，　　與彼苾芻欲； 　此作法不成，　　仍招惡作罪。 　貴價高攝婆，　　他施應須受； 　賣卻同分取，　　割破不應為。 　苾芻不見蛇，　　被螫便命過； 　壓時蛇復死，　　為此臥觀床。 　眠時不照床，　　即便招惡作； 　不應令象馬，　　雞雀斗傍觀。 　若須其偃帶，　　是善逝所聽； 　老病及風羸，　　隨情可應用。 　從斯住處去，　　或復擬旋歸； 　臥具囑方行，　　拂拭

【現代漢語翻譯】 現代漢語譯本： 小心整理衣物。 不要在花果樹下大小便。 寺廟角落中的閣道，應該用木頭建造，而不是石頭。 重病之人，可以不向他行禮，也可以不接受他的禮。 洗浴后，要等身體乾透，才可以穿上剩餘的衣服。 或者用手拂干，或者用自身的巾帕擦拭。 如果得到花香之物，在僻靜之處隨意嗅聞。 能使眼目明亮，令佈施的福報增長。 孫陀利（Sundari）縫製衣服，寄給難陀（Nanda）穿； 世尊（Buddha）聽聞此事，因此制定了縫製衣服的規定。 得到別人先縫製的衣服，用水灑濕使其柔軟后才穿。 如果依舊光鮮華麗，便會招致違越戒律的過失。 知道是盜賊丟棄的，或者有殘留的腐肉； 甘蔗等物也是如此，不宜在眾人面前拿取。 如果用頭或背扛著物品在路上行走； 現在已經招致譏諷，將來更會被壓迫。 如果有貴重的細緂（一種絲織品），舉起放置會被蟲蛀； 苦木的葉子有剩餘的香味，包裹末藥便不會被吃掉。 父母去世的日子，遺言留給比丘（bhiksu，佛教出家人）； 此物可以收取，應該用來供養三寶（佛、法、僧）。 身處其他地方居住，想要給予那裡的比丘（bhiksu）東西； 這種做法不成立，仍然會招致惡作罪（一種戒律上的罪過）。 貴重的高攝婆（一種貴重的布料），他人施捨應該接受； 賣掉后平均分配，割破是不應該做的。 比丘（bhiksu）沒有看見蛇，被蛇咬了就會喪命； 壓到蛇的時候蛇也會死，因此允許使用臥觀床（一種可以觀察床下情況的床）。 睡覺時不檢查床，就會招致惡作罪（一種戒律上的罪過）； 不應該讓大象、馬、雞、雀在旁邊爭鬥觀看。 如果需要腰帶，這是善逝（Sugata，佛的稱號之一）所允許的； 年老、生病以及風病羸弱的人，可以隨意使用。 從這個住處離開，或者打算返回； 將臥具囑託他人後才離開，並拂拭乾凈。

【English Translation】 English version: Carefully arrange your clothing. Do not urinate or defecate under flowering or fruit-bearing trees. The elevated walkways in the corners of temples should be made of wood, not stone. One may omit the customary greetings to someone who is seriously ill, and one need not accept greetings from them. After bathing, wait until the body is completely dry before putting on the remaining clothes. Either fan it dry with your hand, or wipe it with your own towel. If you obtain fragrant flowers or other fragrant items, smell them privately as you please. This can brighten the eyes and increase the merit of giving. Sundari (Sundari) sewed clothes and sent them to Nanda (Nanda) to wear; The Buddha (Buddha) heard about this and therefore established the rule of sewing clothes. If you receive clothes that have been sewn by others, wet them with water to soften them before wearing. If they are still bright and splendid, you will incur the fault of violating the precepts. If you know that something has been discarded by thieves, or if there are remnants of decaying flesh; The same applies to sugarcane and similar items; it is not appropriate to take them in front of others. If you carry things on your head or back while walking on the road; You are already inviting ridicule, and you will be further oppressed in the future. If there is valuable fine silk (a type of silk fabric), lifting it up to store it will cause it to be eaten by insects; If the leaves of a bitter tree have residual fragrance, wrapping myrrh will prevent it from being eaten. On the day of your parents' death, if they leave a will for the bhiksu (bhiksu, Buddhist monastic); This item can be received and should be used to make offerings to the Three Jewels (Buddha, Dharma, Sangha). If you are living in another place and want to give something to the bhiksu (bhiksu) there; This practice is not valid and will still incur the offense of dukkata (a minor offense in monastic discipline). Valuable kusa grass cloth (a valuable type of cloth), should be accepted if offered by others; Selling it and dividing the proceeds equally is acceptable, but tearing it is not. If a bhiksu (bhiksu) does not see a snake and is bitten, he will die; If the snake is crushed, it will also die, therefore, a bed that allows one to observe underneath (a type of bed that allows one to observe the situation under the bed) is permitted. If you do not inspect the bed before sleeping, you will incur the offense of dukkata (a minor offense in monastic discipline); You should not allow elephants, horses, chickens, or sparrows to fight and watch nearby. If a belt is needed, this is permitted by the Sugata (Sugata, one of the titles of the Buddha); Those who are old, sick, or weakened by wind disorders may use it as they please. When leaving this dwelling, or planning to return; Entrust the bedding to someone before leaving, and dust it off.

令清凈。 　被他囑授人，　　應須為堅守； 　若還應即與，　　存心為賞持。 　八日十五日，　　曬曝看臥具； 　每半月常然，　　異斯招越法。 　大小便利室，　　及以眾器具； 　先至宜應用，　　不應隨大小。 　若眾家器物，　　當其受用時； 　應與先借人，　　無令廢其事。 　上妙繩床座，　　眾許非別人； 　倚版為除勞，　　僧私皆悉許。 　若大過三夏，　　開聽一座坐； 　如未近圓人，　　曾不許同席。 　若於俗舍內，　　別座不可求； 　設令親教師，　　許暫同居席。 　如有難緣事，　　持眾臥衣行； 　將者可應眠，　　無怖還隨次。 　若恐怖止息，　　受用可如常； 　爛破孔穿時，　　如法應縫補。 　必不堪受用，　　乃至襯替衣； 　裂破作燈心，　　或作泥填孔。 　如斯受用時，　　欲使身安樂； 　復令于施主，　　恒為福業因。 　別寺有定分，　　餘人輒來食； 　計價當酬直，　　此不許分疏。 　僧祇臥具物，　　記志宜須作； 　此是某甲施，　　書字好分明。 　枮上更安枮，　　苾芻重疊坐； 　黑耳惡作女，　　被壓向幽關。 　求寂有信心，　　存情恭敬戒； 　常住之臥具，　　此亦合同分。 　開皮臥具者，　　不許在中方；

【現代漢語翻譯】 現代漢語譯本 保持清凈。 被他囑咐的人，應當堅守這些規定；如果應該給予，就應該給予，並且心懷感激地接受。 每逢初八和十五，要晾曬臥具；每個月都這樣做，否則會招致違越佛法的行為。 大小便的場所，以及各種器具；先到的人應該使用，不應該按照身份大小來決定。 如果使用大眾的器物，在使用的時候；應該先借給需要的人，不要耽誤別人的事情。 上等的繩床座位，是大眾共有的，不是給某個人的；倚靠的木板可以用來休息，僧團私人的東西都可以允許使用。 如果超過三個夏季，可以允許一個人坐一個座位；如果沒有受過具足戒的人，不允許同席而坐。 如果在俗家住所內，不能要求特別的座位；即使是親教師，也只允許暫時同席而居。 如果遇到困難的情況，拿著大眾的臥具行走；拿著臥具的人可以睡覺，沒有恐懼，並且按照順序輪流。 如果恐怖的情況停止，就可以像平常一樣使用臥具；如果臥具爛了或者有破洞，應該如法地縫補。 如果實在不能使用，甚至可以用來做襯墊；裂開的布可以用來做燈芯，或者用來填補泥土的孔洞。 像這樣使用臥具的時候，既能使自己身心安樂；又能使施主，恒常成為積累福業的原因。 如果別的寺廟有固定的份額，其他人隨便來吃；就要計算價格，償還相應的價值，不允許隨意分配。 僧團的臥具物品，應該做好標記；寫明這是某某施捨的，字跡要清晰。 在枮（zhān，木樁）上再安放枮，比丘（bhikkhu，佛教出家人）重疊而坐；黑耳惡作女，被壓向幽暗的地方。 求寂（尋求寂滅的人）有信心，心懷恭敬地遵守戒律；常住的臥具，這些人也有共同使用的權利。 打開皮革臥具的人，不允許在中間的位置。

【English Translation】 English version Maintain purity. Those who are entrusted with instructions should firmly adhere to them; if something should be given, it should be given, and received with gratitude. On the eighth and fifteenth of each month, bedding should be aired; this should be done every half month, otherwise it will invite actions that transgress the Dharma. The lavatories, as well as various utensils; those who arrive first should use them, and it should not be determined by status. If using communal items, when using them; one should first lend them to those in need, without delaying their affairs. Superior rope beds and seats are for the community, not for any individual; leaning boards can be used for resting, and personal items of the Sangha (community of monks) are allowed for use. If it exceeds three summers, one person may be allowed to sit on one seat; those who have not received full ordination are not allowed to sit on the same seat. If in a layperson's residence, one cannot request a special seat; even a preceptor is only allowed to temporarily share a seat. If there is a difficult situation, carrying the Sangha's bedding; the one carrying the bedding may sleep, without fear, and taking turns in order. If the fearful situation ceases, the bedding can be used as usual; if the bedding is rotten or has holes, it should be mended according to the Dharma. If it is truly unusable, it can even be used as padding; torn cloth can be used as lamp wicks, or to fill holes in the mud. When using bedding in this way, it can bring peace and happiness to oneself; and also enable the donor to constantly accumulate merit. If another monastery has a fixed share, and others come to eat casually; the price should be calculated and the corresponding value repaid, and it is not allowed to be distributed arbitrarily. The Sangha's bedding items should be marked; stating that it was donated by so-and-so, and the writing should be clear. Placing a 'zhān' (wooden stake) on top of another 'zhān', bhikkhus (Buddhist monks) sit on top of each other; the 'Black Ear Evil-doing Woman' is pressed into the dark place. Those who seek solitude (seeking nirvana) have faith, and respectfully observe the precepts; the permanent bedding, these people also have the right to use it together. Those who open leather bedding are not allowed in the central location.

俗舍坐權開，　　用臥元非許。 　熊羆皮總許，　　若坐並承足； 　邊方並悉開，　　以皮為臥具。 　金銀真珠等，　　希奇寶莊飾； 　並將象牙帖，　　此名為大床。 　苾芻床上坐，　　垂足不至地； 　此即是高床，　　奉戒者應識。 　此二大高床，　　苾芻不許坐； 　俗亦遮非許，　　謂受褒灑陀。 　必是堅牢座，　　兩人容共坐； 　床亦許三人，　　仍須撿新舊。 　必欲分財物，　　或告或鳴稚； 　或可共行籌，　　總告僧伽眾。 　揵稚有五種，　　所為事不同； 　任用在當時，　　無違大師教。 　一度斂稚訖，　　更不打一稚； 　此即是兇緣，　　為表亡人事。 　作業三過斂，　　摋打兩下稚； 　如增一大稚，　　是謂眾常法。 　急難稚無定，　　為欲警眾人； 　若為警禪思，　　應可搖鳴錫。 　客人將入寺，　　門外洗手足； 　若處水難求，　　宜將葉拂打。 　既入于寺中，　　合掌就尊處； 　主唱善來已，　　答曰極善來。 　主人隨所有，　　斟量為解勞； 　並設非時漿，　　令彼心歡喜。 　無遑濯手足，　　即問僧常制； 　聞已可隨行，　　還如佛親說。 　舊住諸苾芻，　　所為作制令； 　咸依稱理教，　　勿使惱眾人。 　不得

【現代漢語翻譯】 現代漢語譯本 在世俗的房舍里暫時坐臥是可以允許的，但原本是不允許隨便躺臥的。 熊和羆的皮是可以允許使用的，如果坐的時候連同腳一起放在上面； 邊遠地區都可以允許，用獸皮作為臥具。 用金銀、珍珠等稀有的寶物來裝飾； 並且鑲嵌象牙，這被稱為大床。 比丘（Bhiksu，佛教出家男眾）坐在床上，腳不能觸地； 這就是高床，奉行戒律的人應該知道。 這兩種高大的床，比丘是不允許坐的； 世俗之人也會禁止非受持八關齋戒（Upavasatha）的人使用。 必須是堅固的座位，可以容納兩個人一起坐； 床也可以允許三個人坐，但需要檢查是新的還是舊的。 如果要分配財物，或者告知，或者敲擊犍稚（Ghaṇṭā，寺院中使用的報時或集眾的器具）； 或者可以一起用籌碼來決定，總而言之要告知僧伽（Saṃgha，佛教僧團）大眾。 犍稚有五種，所要做的事務各不相同； 使用的時候要根據當時的情況，不要違背大師（佛陀）的教導。 一次敲擊犍稚結束后，就不要再敲第二次； 這代表著不吉利的緣起，是爲了宣告亡故之人的事情。 進行羯磨（Karma，佛教中的業）時，要敲擊三次犍稚，敲打兩下； 如果增加敲擊一下犍稚，這是僧團通常的做法。 緊急情況下的犍稚敲擊次數沒有固定，是爲了警醒眾人； 如果是爲了警醒禪修者，應該搖動錫杖（Khakkhara，比丘所持的杖，上有錫環）。 客人要進入寺廟，在門外洗手洗腳； 如果取水困難，可以用樹葉拂拭。 進入寺廟后，合掌走向尊長之處； 主人說『善來』之後，客人回答說『極善來』。 主人根據現有的條件，酌情為客人解除疲勞； 並且準備非時漿（果汁或飲料），讓客人心生歡喜。 沒有時間洗手洗腳，就詢問僧團的常規制度； 聽聞之後就可以隨之而行，就像佛陀親自說的那樣。 舊住的各位比丘，所制定的規章制度； 都要依據符合道理的教導，不要使眾人感到煩惱。 不得

【English Translation】 English version Temporarily sitting or lying down in secular dwellings is permissible, but originally, casual lying down was not allowed. The skins of bears and brown bears are permissible to use, if when sitting, one places their feet on them as well; Remote areas can all allow using animal skins as bedding. Decorating with rare treasures such as gold, silver, and pearls; And inlaying ivory, this is called a large bed. A Bhiksu (Buddhist monk) sitting on a bed, with feet not touching the ground; This is a high bed, those who uphold the precepts should know. These two kinds of tall beds, Bhiksus are not allowed to sit on; Secular people will also prohibit those who have not taken the Eight Precepts (Upavasatha) from using them. It must be a sturdy seat, capable of accommodating two people sitting together; A bed can also allow three people to sit, but it needs to be checked whether it is new or old. If one wants to distribute property, either announce it, or strike the Ghaṇṭā (a bell or gong used in monasteries to announce time or assemble people); Or one can use tallies to decide together, in short, inform the Saṃgha (Buddhist monastic community) assembly. There are five kinds of Ghaṇṭā, the matters to be done are different; Use them according to the situation at the time, do not violate the teachings of the Master (Buddha). Once the Ghaṇṭā has been struck to gather people, do not strike it a second time; This represents an inauspicious cause, it is to announce the affairs of the deceased. When performing Karma (actions, deeds), strike the Ghaṇṭā three times, striking it twice; If one increases striking the Ghaṇṭā once, this is the usual practice of the Saṃgha. The number of strikes for the Ghaṇṭā in emergencies is not fixed, it is to alert everyone; If it is to alert those in meditation, one should shake the Khakkhara (a mendicant's staff with metal rings). When guests enter the temple, wash their hands and feet outside the gate; If water is difficult to obtain, use leaves to wipe them. After entering the temple, with palms together, go to the place of the elder; After the host says 'Welcome', the guest replies 'Very welcome'. The host, according to what is available, considers how to relieve the guest's fatigue; And prepares non-seasonal juice (fruit juice or drinks), to make the guest happy. Without taking time to wash hands and feet, inquire about the monastery's regular rules; After hearing them, one can follow them, just as the Buddha himself said. The Bhiksus who have resided here for a long time, the rules and regulations they have made; Should all be based on teachings that are in accordance with reason, do not cause trouble to everyone. Must not

于如知，　　尊極大師處； 　苾芻喚名族，　　及以具壽等。 　小師于大者，　　應喚為大德； 　大者于小年，　　應命為具壽。 　既被眾處分，　　隨力凈僧坊； 　八日十五日，　　鳴稚集弟子。 　大小便洟唾，　　及以吐血等； 　謦咳或彈指，　　再三令警覺。 　勿在生草上，　　及於清水中； 　好樹及凈田，　　無宜棄不凈。 　身安無病苦，　　不數食檳榔； 　為病乃無違，　　苾芻應啖食。 　非時欲受用，　　于諸果味中； 　雖不有開遮，　　略教宜詳悉。 　猶如日日中，　　供身恒啖食； 　還須安眼藥，　　佛說遣常為。 　于寺內凈地，　　不可輒剃頭； 　有病在隨聽，　　了時須掃拭。 　若於剃髮時，　　必須依小大； 　若已下手剃，　　喚起理不應。 　鬚髮隨先後，　　次拔鼻中毛； 　手足爪方除，　　須知其次第。 　苾芻剃髮時，　　不作牛毛剪； 　若有瘡病者，　　近處剪無傷。 　於三隱密處，　　不許輒除毛； 　若有病時開，　　報知同凈行。 　剪爪如斧刃，　　或可剃刀彎； 　甲上聽除垢，　　不合求光飾。 　若在蘭若處，　　發不過兩指； 　二指便非咎，　　城村不合然。 　凡剃髮了時，　　遍身皆凈洗； 　有事便開許，

【現代漢語翻譯】 現代漢語譯本 于如是知曉，在尊極大師（Zunjí Dàshī）處； 比丘（Bǐqiū，佛教出家男眾）稱呼對方的名和族，以及具壽（Jùshòu，對年長出家者的尊稱）等。 小師父對於年長的，應該稱呼為大德（Dàdé，對有德行的僧人的尊稱）；年長的對於年輕的，應該稱呼為具壽。 既然被大眾安排了任務，就應盡力清掃僧房； 每月的初八和十五，鳴鐘召集弟子。 大小便、鼻涕、唾液，以及吐血等； 咳嗽或者彈指，都要再三提醒警覺。 不要在生草上，以及清水中； 好的樹木和乾淨的田地，不應該丟棄不凈之物。 身體安好沒有病痛，不要經常食用檳榔； 爲了治病則沒有違背，比丘應該食用。 如果不是用餐時間想要享用，對於各種水果的味道； 雖然沒有明確的開許或禁止，但略微教導應該詳細瞭解。 就像每天一樣，爲了供養身體而經常食用； 還需要塗抹眼藥，佛說這是爲了去除常有的問題。 在寺廟內的乾淨地方，不可以隨意剃頭； 有病的時候可以允許，結束后必須打掃乾淨。 如果在剃髮的時候，必須按照年齡大小的順序； 如果已經開始剃髮，再叫醒對方是不應該的。 頭髮和鬍鬚按照先後順序，依次拔掉鼻毛； 修剪手腳指甲的時候，要知道其次序。 比丘剃髮的時候，不要剪成牛毛剪（指剪得很碎）； 如果有瘡或者疾病，在附近剪短沒有妨礙。 對於三個隱秘的部位，不允許隨意去除毛髮； 如果有疾病時可以開許，要告知一同修凈行的人。 剪指甲要像斧子的刃，或者像剃刀的彎曲部分； 指甲上可以清除污垢，但不應該追求光亮裝飾。 如果在蘭若（Lánrě，寂靜的修行處）處，頭髮不超過兩指長； 兩指長便沒有過失，在城鎮鄉村不應該這樣。 凡是剃髮完畢的時候，全身都要清洗乾淨； 有事的時候便可以開許。

【English Translation】 English version As you know, at the place of Venerable Master Zunji (Zunjí Dàshī); A Bhikshu (Bǐqiū, a Buddhist monk) addresses another by name and clan, as well as with 'Jushou' (Jùshòu, a respectful term for senior monks). A junior monk should address a senior monk as 'Dade' (Dàdé, a respectful term for a virtuous monk); a senior monk should address a junior monk as 'Jushou'. Having been assigned tasks by the assembly, one should do their best to clean the monastery; On the eighth and fifteenth days of each month, ring the bell to gather the disciples. Urine, feces, mucus, saliva, and blood; Coughing or snapping fingers, one must repeatedly remind others to be mindful. Do not (dispose of waste) on living grass or in clear water; Good trees and clean fields should not be defiled with impurities. If the body is well and without illness, do not frequently consume betel nuts; If it is for medicinal purposes, then there is no violation; a Bhikshu may consume it. If one wishes to partake outside of meal times, regarding the flavors of various fruits; Although there is no explicit permission or prohibition, a brief instruction should be understood in detail. Just as every day, one regularly consumes food to nourish the body; One should also apply eye medicine; the Buddha said this is to eliminate common problems. In a clean area within the monastery, one should not casually shave their head; If one is ill, it is permissible; after finishing, one must sweep and clean. When shaving the head, one must follow the order of seniority; If one has already begun shaving, it is inappropriate to wake them up. Hair and beard should be removed in order, followed by plucking nose hairs; When trimming fingernails and toenails, one must know the proper sequence. When a Bhikshu shaves their head, do not cut it like 'cow hair' (meaning very short and fragmented); If there are sores or illnesses, cutting it short nearby is not harmful. For the three hidden areas, it is not permitted to casually remove hair; If there is illness, it is permissible, but one must inform those practicing pure conduct together. Cut nails like the edge of an axe or the curve of a razor; It is permissible to remove dirt from the nails, but one should not seek a shiny or decorative appearance. If in a quiet hermitage (Lánrě, a secluded place for practice), hair should not exceed two fingers in length; Two fingers' length is not a fault; this should not be done in towns or villages. Whenever shaving is finished, the entire body must be thoroughly washed; If there is a reason, it is permissible.

但須凈五支。 　無俗剃髮者，　　應可在房中； 　苾芻若善閑，　　為剃時非犯。 　晨朝嚼齒木，　　或為說法時， 　及以食了時，　　不作便招罪。 　齒木有三殊，　　長鬚十二指； 　短便八指量，　　此內總名中。 　隨是何木條，　　大如小指許； 　嚼頭軟成絮，　　苦澀者為佳。 　齒木既嚼了，　　刮舌須存意； 　銅鐵赤銅鍮，　　刮錍隨樂作。 　若住村城內，　　四中隨一持； 　凈洗用灰揩，　　勿令生垢污。 　必其無此者，　　用前所嚼木； 　擘破兩相揩，　　刮舌貧人用。 　齒木卒難得，　　口齒終須凈； 　三屑隨時用，　　權開亦無犯。 　前身作毒蛇，　　今為長者子； 　出家因凈口，　　常須刮舌錍。 　既除其舌垢，　　置地殺小蟲； 　由此佛興悲，　　不許隨宜棄。 　凡是凈口時，　　齒木洗方棄； 　無水揩塵土，　　不然招惡作。 　蠅于齒木死，　　食此守宮亡； 　黃㹨啖斯終，　　狗餐還命過。 　苾芻有三事，　　宜於屏處為： 　謂是大小便，　　及以嚼齒木。 　苾芻許皮履，　　但唯開一重； 　不許作多重，　　俗凈方聽著。 　踏時作聲響，　　縱凈不應畜； 　為眾在隨聽，　　著時無有罪。 　若在嚴寒國，　　冰雪

【現代漢語翻譯】 現代漢語譯本 然後必須保持五種清凈的行為。 如果沒有在家剃髮的人，應該可以在僧房中進行； 比丘（bhiksu，佛教術語，指男性出家人）如果精通剃髮，在剃髮時不算違犯戒律。 在早晨嚼齒木、說法時，以及吃完食物后，不進行清潔口腔的行為就會招致罪過。 齒木有三種不同的規格，長的需要十二指長； 短的則是八指長，這之間的長度都可稱為中等。 無論是哪種樹木的枝條，粗細如小指一般； 將一頭嚼爛成棉絮狀，味道苦澀的為最佳。 齒木嚼完后，刮舌苔需要用心； 可以用銅、鐵、赤銅或黃銅等材質製作刮舌器，隨個人喜好選擇。 如果住在村莊或城市裡，四種清潔工具中任選一種即可； 用乾淨的水清洗，用灰擦拭，不要讓它產生污垢。 如果實在沒有這些工具，就用之前嚼過的齒木； 將其擘開，用兩半互相摩擦，這是貧窮之人刮舌苔的方法。 如果齒木一時難以得到，口腔的清潔終究是必須的； 隨時使用三種潔牙粉，權宜之計也是沒有罪過的。 過去世是一條毒蛇，今生轉世為長者（長老）之子； 因為出家是爲了清凈口業，所以經常需要刮舌苔。 清除舌苔后，如果將刮舌器隨意丟棄在地上可能會殺死小蟲； 因此佛陀生起慈悲心，不允許隨意丟棄。 凡是清潔口腔的時候，齒木清洗乾淨后才能丟棄； 如果沒有水，就擦去塵土再丟棄，不然會招致惡作（輕罪）。 蒼蠅在齒木上死去，壁虎吃了它也死亡； 黃鼬吃了壁虎也終結生命，狗吃了齒木也會喪命。 比丘有三件事，適宜在隱蔽的地方進行： 即大小便，以及嚼齒木。 比丘允許穿皮鞋，但只允許單層的； 不允許做成多層的，只有縫製乾淨的才可以穿。 如果鞋子走路時發出聲響，即使乾淨也不應該擁有； 爲了大眾可以在允許的情況下穿著，這時沒有罪過。 如果在嚴寒的國家，冰雪覆蓋的地方

【English Translation】 English version But one must maintain the five purities. If there is no lay person to shave hair, it should be permissible to do so in the room; If a bhiksu (Buddhist monk) is skilled in shaving, it is not a violation when shaving. It is sinful not to clean the mouth after chewing a tooth-stick in the morning, during Dharma talks, or after meals. There are three different specifications for tooth-sticks: the long one should be twelve fingers long; The short one is eight fingers long, and anything in between is considered medium. Whatever the branch of the tree, it should be as thick as a little finger; The end should be chewed into a cottony texture, and the bitter and astringent ones are the best. After chewing the tooth-stick, one needs to be mindful when scraping the tongue; Tongue scrapers can be made of copper, iron, red copper, or brass, and can be chosen according to personal preference. If living in a village or city, one can choose any of the four cleaning tools; Wash it with clean water and scrub it with ash, and do not let it get dirty. If one does not have these tools, use the tooth-stick that was chewed earlier; Break it in half and rub the two halves together, which is the method for poor people to scrape their tongues. If tooth-sticks are difficult to obtain temporarily, oral hygiene is still necessary; Using three kinds of tooth powder at any time is permissible as an expedient. In a past life, he was a poisonous snake, and in this life, he was reborn as the son of an elder (wealthy man); Because ordination is for purifying karma, it is often necessary to scrape the tongue. After removing the tongue coating, discarding the tongue scraper on the ground may kill small insects; Therefore, the Buddha aroused compassion and did not allow it to be discarded at will. Whenever cleaning the mouth, the tooth-stick must be washed clean before discarding it; If there is no water, wipe off the dust before discarding it, otherwise it will lead to evil deeds (minor offenses). Flies die on the tooth-stick, and geckos die after eating them; Weasels die after eating geckos, and dogs die after eating tooth-sticks. There are three things that a bhiksu should do in a secluded place: Namely, urination and defecation, and chewing tooth-sticks. Bhikshus are allowed to wear leather shoes, but only single-layered ones; It is not allowed to make them multi-layered, and only clean sewn ones can be worn. If the shoes make noise when walking, they should not be owned even if they are clean; It is permissible to wear them for the sake of the community, and there is no sin at this time. If in a cold country, where there is ice and snow

滿田中； 　此時開富羅，　　著否皆隨意。 　師子象馬等，　　五皮不合持； 　並及此諸筋，　　不可將連綴。 　自余牙爪獸，　　豺及貓貍等； 　不合用其皮，　　由斯能作害。 　若在毗訶羅，　　總不聽著屐； 　得安便轉室，　　並開俗舍中。 　芒竹等為鞋，　　苾芻不合著； 　腳有風血病，　　須著在隨聽。 　若是無船處，　　憑牛尾渡河； 　像馬特水牛，　　此悉非遮限。 　租田合取分，　　耕業絕不聽； 　守看宜用心，　　無令損常住。 　險途逢難緣，　　自亦持將去； 　寺中如有賊，　　鬧亂可應為。 　若在牧牛坊，　　慇勤好看守； 　不應言谷將，　　方便遣如常。 　求寂等持糧，　　身羸須藉助； 　勿令其手放，　　舉下並無傷。 　若其全睏乏，　　苾芻應為持； 　袋上系長繩，　　可令求寂捉。 　賊來驚走棄，　　或可渡河時； 　此即自收來，　　食時無有過。 　將車載糧食，　　險處恐摧轅； 　苾芻應共推，　　仍須防軾處。 　船中谷食滿，　　觸淺過灘渦； 　牽拔助舟人，　　無宜觸其柁。 　染衣須靜日，　　復非陰午時； 　好地不應為，　　恐污生譏過。 　忽爾逢風雨，　　塵驚恐污衣； 　可移檐宇中，　　污處應摩拭。

【現代漢語翻譯】 現代漢語譯本： 在耕種的田地裡； 這時可以打開富羅（穀倉），是否打開都隨你決定。 獅子、象、馬等動物的皮革，五種皮革不適合持有； 並且這些動物的筋，也不可以用來連線縫綴。 其餘的牙爪類野獸，比如豺和貓貍等； 不適合使用它們的皮，因為這樣會帶來傷害。 如果在毗訶羅（寺院），一概不允許穿木屐； 可以在僧房裡隨意走動，也可以在俗家房舍中。 用芒草或竹子等編織的鞋子，比丘（出家男子）不適合穿； 如果腳有風濕或血液疾病，需要穿鞋可以允許。 如果沒有船的地方，可以抓住牛尾巴渡河； 象、馬、水牛，這些都不在禁止之列。 租來的田地可以收取分成，耕種的事情絕對不允許； 看守田地應該用心，不要讓常住（寺院財產）受到損失。 在危險的道路上遇到困難，自己也可以拿走一些（糧食）； 寺院裡如果出現盜賊，發生騷亂可以採取行動。 如果在牧牛的地方，要慇勤地看守； 不應該說要把穀物拿走，要像平常一樣方便地遣送。 沙彌（求寂）等人攜帶糧食，身體虛弱需要藉助他人； 不要讓他們手放開，舉起放下都不要受傷。 如果他們完全睏乏，比丘（出家男子）應該為他們拿著； 在袋子上繫上長繩子，可以讓沙彌（求寂）拉著。 遇到盜賊驚慌逃跑丟棄，或者渡河的時候； 這些（糧食）可以自己收起來，吃的時候沒有過錯。 用車輛運載糧食，在危險的地方恐怕會損壞車轅； 比丘（出家男子）應該一起幫忙推車，還要注意車軾（車前橫木）的地方。 船里裝滿穀物糧食，遇到淺灘或漩渦； 要牽拉幫助船伕，不應該觸碰船舵。 染衣服應該選擇晴朗的日子，並且不是陰天或中午； 好的地方不應該染衣服，恐怕弄髒會引起譏諷。 忽然遇到風雨，塵土飛揚恐怕弄髒衣服； 可以移到屋檐下，髒的地方應該擦拭乾凈。

【English Translation】 English version: In the cultivated fields; At this time, you may open the 'Fu Luo' (granary), whether to open it or not is up to you. The hides of animals such as lions, elephants, and horses, these five types of hides are not suitable to possess; And also the sinews of these animals, they cannot be used to connect and sew things together. The remaining beasts with teeth and claws, such as jackals and civet cats; It is not suitable to use their skins, because doing so can cause harm. If in the 'Vihara' (monastery), it is generally not allowed to wear clogs; You can move freely in the monk's room, and also in the houses of laypeople. Shoes woven from reeds or bamboo, 'Bhikkhus' (ordained monks) are not suitable to wear; If the feet have rheumatism or blood diseases, wearing shoes is allowed. If there is no boat, you can cross the river by holding onto the tail of an ox; Elephants, horses, and water buffaloes, these are not prohibited. Rented fields can be collected for a share, farming is absolutely not allowed; Guarding the fields should be done with care, do not let the permanent residence (monastery property) suffer losses. When encountering difficulties on dangerous roads, you can also take some (grain) yourself; If there are thieves in the monastery, you can take action if there is a disturbance. If in the cattle herding place, you must diligently watch over them; You should not say you will take the grain away, but conveniently send it away as usual. 'Sramaneras' (novices) and others carrying grain, if they are physically weak, they need assistance; Do not let them let go of their hands, and do not injure them when lifting up and down. If they are completely exhausted, 'Bhikkhus' (ordained monks) should hold it for them; Tie a long rope to the bag, so that the 'Sramaneras' (novices) can pull it. If they are startled by thieves and run away, or when crossing the river; You can collect these (grains) yourself, and there is no fault in eating them. When transporting grain by vehicle, there is a fear of damaging the axle in dangerous places; 'Bhikkhus' (ordained monks) should help push the cart together, and also pay attention to the 'shi' (crossbar at the front of the cart). If the boat is full of grain, and it touches shallow water or whirlpools; You should pull and help the boatmen, and should not touch the rudder. Dyeing clothes should be done on a sunny day, and not on cloudy days or at noon; You should not dye clothes in good places, for fear of getting them dirty and causing ridicule. If you suddenly encounter wind and rain, and dust is flying and you are afraid of getting your clothes dirty; You can move to the eaves, and the dirty places should be wiped clean.

同法諸苾芻，　　見斗宜應解； 　彼若不用語，　　捨去不須看。 　破持戒信持，　　俱持取聞者； 　同聞信少欲，　　少欲有差殊。 　此二共鬥時，　　兩言俱可信； 　可問極少欲，　　二極乃無爭。 　若因論法相，　　斗諍遂便生； 　如其惡不除，　　應須為舍置。 　合禮處相逢，　　雖斗應行敬； 　大告言無病，　　若違俱得罪。 　若入浴室時，　　令人防守戶； 　洗浴事未了，　　少信勿令前。 　若用眾雜彩，　　繪畫在隨聽； 　不得畫眾生，　　仍開剪花葉。 　若在僧房壁，　　畫白骨死屍； 　或時為髑髏，　　見者令生厭。 　大門扇畫神，　　舒顏喜含笑； 　或為藥叉像，　　執杖為防非。 　畫大神通事，　　華中現佛形； 　及畫生死輪，　　可於門兩頰。 　畫香臺戶扇，　　藥叉神執花； 　若於僧大廚，　　畫神擎美食。 　庫門藥叉像，　　手持如意袋； 　或擎天德瓶，　　口瀉諸金寶。 　若於供侍堂，　　畫老苾芻像； 　應為敷演勢，　　開導于眾生。 　溫堂並浴室，　　畫作五天使； 　生老病死系，　　其事準經為。 　若在養病堂，　　畫作大師像； 　躬持大悲手，　　親扶重病人。 　若於水堂處，　　雕彩畫龍蛇； 　若於

【現代漢語翻譯】 現代漢語譯本 與你一同修習佛法的比丘（Bhikkhu）們，見到爭鬥應該設法調解； 如果他們不聽勸解，就離開，不必再管。 如果有人破壞戒律，有人堅定持戒，應該同時聽取持戒者和聽聞者的意見； 同樣是聽聞者，有人少欲知足，有人並非如此，彼此之間存在差異。 當這兩種人發生爭鬥時，雙方的話都可以相信； 可以詢問那些極少慾望的人，兩個都極少慾望的人之間就不會有爭執。 如果因為討論佛法義理而產生爭鬥， 如果這種不良情況無法消除，就應該放棄爭論。 在符合禮儀的場合相遇，即使有爭鬥也應該互相尊敬； 大聲宣告自己沒有疾病，如果違反，雙方都有罪。 如果進入浴室時，要安排人看守門戶； 洗浴的事情沒有完成，不要讓信心不足的人進入。 如果使用各種顏色的顏料，繪畫的內容要聽從安排； 不得描繪眾生的形象，可以剪裁花葉。 如果在僧房的墻壁上，繪製白骨或死屍； 或者畫成骷髏，讓看到的人心生厭離。 大門上可以畫神像，面容舒展，喜悅含笑； 或者畫成藥叉（Yaksa）的形象，手持棍杖以防止邪惡。 可以繪製具有大神通的事蹟，在花中顯現佛的形象； 以及繪製生死輪迴圖，可以畫在門的兩側。 在香臺的門扇上，畫藥叉神手持鮮花； 如果在僧眾的大廚房裡，畫神靈托著美食。 倉庫的門上畫藥叉像，手持如意袋； 或者托著天德瓶，瓶口傾瀉出各種金銀珠寶。 如果在供侍的廳堂里，畫年老的比丘的形象； 應該畫出他們演說佛法的姿態，開導眾生。 在溫室和浴室裡，畫作五天使； 關於生、老、病、死的關聯，其內容要依據經典。 如果在養病堂里，畫作大師的形象； 親自拿著充滿大悲的手，親自扶持重病的人。 如果在水堂的地方，雕刻彩繪龍和蛇； 如果在

【English Translation】 English version Those Bhikkhus (monks) who practice the Dharma together with you should try to resolve disputes when they see them arise; If they do not listen to advice, leave and do not bother with it. If someone violates the precepts and someone firmly upholds them, one should listen to both the precept-holder and the listener; Among the listeners, some are content with few desires, while others are not, and there are differences between them. When these two types of people quarrel, both sides' words can be believed; One can ask those with extremely few desires; there will be no disputes between two people with extremely few desires. If disputes arise from discussing the meaning of the Dharma, If this bad situation cannot be eliminated, one should abandon the argument. When meeting in a proper setting, even if there is a dispute, one should respect each other; Loudly proclaim that you have no illness; if violated, both parties are guilty. When entering the bathroom, arrange for someone to guard the door; Before the bathing is finished, do not let those with little faith enter. If using various colors of paint, the content of the painting should be arranged; One should not depict the images of sentient beings, but can cut out flowers and leaves. If on the walls of the Sangha's (monastic community) rooms, paint white bones or corpses; Or paint skulls, so that those who see them will develop aversion. On the main door, one can paint images of deities, with relaxed faces, joyful and smiling; Or paint the image of a Yaksa (a type of spirit), holding a staff to prevent evil. One can paint stories of great supernatural powers, with the image of the Buddha appearing in a flower; And paint the wheel of birth and death, which can be painted on both sides of the door. On the door panels of the incense altar, paint Yaksa deities holding flowers; If in the Sangha's large kitchen, paint deities holding delicious food. On the door of the treasury, paint the image of a Yaksa, holding a wish-fulfilling bag; Or holding a celestial virtue vase, with various gold and jewels pouring out of the mouth. If in the hall of offerings, paint the image of an old Bhikkhu (monk); One should paint them in the posture of expounding the Dharma, guiding sentient beings. In the warm room and bathroom, paint the five messengers; Regarding the connection between birth, old age, sickness, and death, the content should be based on the scriptures. If in the sick ward, paint the image of the great teacher; Personally holding the hand filled with great compassion, personally supporting the seriously ill person. If in the water hall, carve and paint dragons and snakes; If in

圊廁中，　　應作尸林像。 　可在檐廊壁，　　畫佛本生時； 　難行施女男，　　捨身並忍事。 　如斯畫軌式，　　緣在逝多園； 　長者造寺成，　　世尊親為說。 　若在檐房處，　　不許火煙熏； 　必若有餘緣，　　無煙可持進。 　於好磚地上，　　不應輒然火； 　若有要緣者，　　宜可在爐中。

佛及眾中尊老者，　　國王恩濟于兆庶； 　親教軌範二尊人，　　此五善教無宜越。 　若有苾芻所為事，　　世尊不開亦不遮； 　清凈不與俗相違，　　斯事應行勿疑慮。 　若是世間起譏議，　　苾芻受用不應為； 　略教能令弟子安，　　亦明佛是一切智。 　若毗奈耶蘇怛羅，　　于其緣起不能憶； 　六大都城隨意說，　　縱令差互並無愆。 　室羅伐城娑雞多，　　婆羅痆斯及占波； 　薜舍離城與王舍，　　此六大城隨處說。 　長者謂是給孤獨，　　憍薩羅國勝光王； 　女人謂是毗舍佉，　　斯等臨時任稱說。 　婆羅痆斯大城內，　　國主名為梵授王； 　近住女名褒灑陀，　　有大長者名相續。 　創在婆羅痆斯國，　　法輪初轉濟群迷； 　於斯說法度五人，　　為報昔時先願意。 　第二五人鄰次度，　　為說色等空無我； 　總觀諸蘊若浮泡，　　生死輪迴因得出

【現代漢語翻譯】 現代漢語譯本 在廁所中，應當觀想尸林（Sīlín，停屍場）的景象。 可以在檐廊的墻壁上，繪製佛陀本生故事； 以及難行能行的佈施，例如女子和男子，捨棄身體以及忍辱的事蹟。 這樣的繪畫規範，緣起于逝多園（逝多園，Jetavana）； 長者建造寺廟完成，世尊親自為他們講述。 如果在檐廊房間處，不允許用火和煙燻； 如果確實有其他原因，沒有煙的火可以拿進去。 在好的磚地上，不應該隨意點火； 如果確實有必要的原因，應該在爐子中。

佛陀以及僧眾中德高望重的老者，國王的恩惠普及於百姓； 親教師和軌範師這兩位尊敬的人，這五種善的教導不應該違越。 如果有比丘（Bǐqiū，佛教出家男子）所要做的事情，世尊沒有開許也沒有禁止； 只要清凈不與世俗相違背，這件事就應該去做，不要懷疑顧慮。 如果是世間人產生譏諷議論，比丘接受享用是不應該做的； 簡略的教導能夠讓弟子們安心，也說明佛陀是一切智者。 如果對毗奈耶（毗奈耶，Vinaya，戒律）和蘇怛羅（蘇怛羅，Sūtra，經）的緣起不能憶持； 六大都城可以隨意說，即使有差錯也沒有過失。 室羅伐城（室羅伐城，Śrāvastī）、娑雞多（娑雞多，Saketa）、 婆羅痆斯（婆羅痆斯，Varanasi）以及占波（占波，Campā）； 薜舍離城（薜舍離城，Vaishali）與王舍城（王舍城，Rajgir），這六大城市可以隨意說。 長者可以稱作給孤獨（給孤獨，Anathapindika），憍薩羅國（憍薩羅國，Kosala）的國王可以稱作勝光王（勝光王，Prasenajit）； 女人可以稱作毗舍佉（毗舍佉，Visakha），這些都可以臨時隨意稱說。 在婆羅痆斯大城內，國王的名字叫做梵授王（梵授王，Brahmadatta）； 附近居住的女子名叫褒灑陀（褒灑陀，Posadha），有一位大長者名叫相續（相續，Santati）。 最初在婆羅痆斯國，法輪初轉救濟眾生； 在那裡說法度化了五個人，爲了報答昔日先前的願望。 第二次又度化了五個人，為他們宣說色等是空無我的； 總的觀察諸蘊就像水泡一樣，生死輪迴因此而產生。

【English Translation】 English version In the latrine, one should visualize a charnel ground (Sīlín, a place for corpses). On the walls of the eaves, one can paint the Jataka tales of the Buddha; And the difficult-to-perform acts of generosity, such as women and men giving up their bodies and acts of patience. Such painting guidelines originate from Jetavana (逝多園, Jetavana); When the elder completed the construction of the temple, the World Honored One personally spoke for them. If it is in the eaves room, it is not allowed to use fire and smoke to fumigate; If there are indeed other reasons, fire without smoke can be brought in. On good brick ground, one should not light a fire casually; If there is indeed a necessary reason, it should be in a stove.

The Buddha and the venerable elders in the Sangha, the king's grace extends to the people; The two venerable figures of the preceptor and the disciplinarian, these five good teachings should not be violated. If there is something that a Bhikshu (Bǐqiū, a Buddhist monk) wants to do, the World Honored One has neither permitted nor forbidden it; As long as it is pure and does not conflict with worldly customs, this matter should be done without doubt or hesitation. If worldly people generate ridicule and criticism, it is not appropriate for a Bhikshu to accept and enjoy it; Brief teachings can bring peace of mind to disciples, and also demonstrate that the Buddha is all-knowing. If one cannot remember the origins of the Vinaya (毗奈耶, Vinaya, monastic rules) and Sutras (蘇怛羅, Sūtra, scriptures); The six great cities can be mentioned at will, and even if there are errors, there is no fault. Śrāvastī (室羅伐城, Śrāvastī), Saketa (娑雞多, Saketa), Varanasi (婆羅痆斯, Varanasi) and Campā (占波, Campā); Vaishali (薜舍離城, Vaishali) and Rajgir (王舍城, Rajgir), these six great cities can be mentioned anywhere. The elder can be called Anathapindika (給孤獨, Anathapindika), and the king of Kosala (憍薩羅國, Kosala) can be called King Prasenajit (勝光王, Prasenajit); The woman can be called Visakha (毗舍佉, Visakha), these can be mentioned casually as needed. In the great city of Varanasi, the king's name is King Brahmadatta (梵授王, Brahmadatta); The woman living nearby is named Posadha (褒灑陀, Posadha), and there is a great elder named Santati (相續, Santati). Initially, in the country of Varanasi, the Dharma wheel was first turned to save sentient beings; There, he preached and converted five people, in order to repay his former wishes. The second time, he converted five more people, explaining to them that form and so on are empty and without self; Generally observing the aggregates as if they were bubbles, the cycle of birth and death arises from this.

。 　初由五人著下裙，　　高低不等招譏丑； 　令如梵天圓整著，　　因斯遂制式叉門。 　從次牟尼方制戒，　　蘇陣那等作淫非； 　緣起學處免初人，　　此是生天涅槃路。 　大哉大德六人眾，　　由斯廣制式叉緣； 　悉皆明辯冠當時，　　所作事業無重犯。 　雖為此等制學處，　　因斯洗濁破尸羅； 　如信度河至春時，　　流澍平原灌眾澤。 　鄔波難陀阿濕迦，　　闡陀難陀鄔陀夷； 　補㮈伐蘇六難調，　　世尊教中為滓穢。 　若有要心不犯戒，　　斯則名為上智者； 　雖犯能悔亦勝流，　　長時不悔生惡趣。 　諸佛能超德海岸，　　所有施作叵稱量； 　宣說調伏濟眾生，　　于勝善人能引導。 　凡夫無始積無明，　　輪轉恒迷處長夜； 　唯佛能將正法手，　　慇勤牽使出幽冥。 　阿僧企耶割跛時，　　常習大悲熏妙智； 　善能調御巡生界，　　十種大事必須為。 　所謂授記當來佛，　　留第三分為眾生； 　舍利目連第一雙，　　佛應化者皆自度。 　結界之事終須作，　　現大神變下天宮； 　父母獲果說業緣，　　最後涅槃歸命禮。 　敬禮結集諸大德，　　牟尼隱教能彰著； 　寶舟沉沒重令浮，　　光明普照無邊海。 　亦禮侍者阿難陀，　　聞持善集於經藏

【現代漢語翻譯】 現代漢語譯本： 最初，有五個人穿著裙子，因為長短不一而招致譏笑醜陋； 後來規定像梵天一樣穿著圓整的裙子，因此制定了式叉門（Siksamana，學戒女）。 從釋迦牟尼（Muni）佛開始制定戒律，因為蘇陣那（Sudinna）等人犯了淫戒； 因此，最初犯戒的人可以免於受罰，這些戒律是通往生天和涅槃的道路。 偉大啊，六人眾的大德們，因為他們而廣泛制定了式叉緣（Siksa緣，學處）； 他們都明智善辯，是當時最傑出的人，所做的事業沒有重複犯錯。 雖然為這些人制定了學處（Siksa，戒條），但因此洗去了污濁，破除了尸羅（Sila，戒律）； 就像信度河（Sindhu River，印度河）到了春天，河水流淌，灌溉平原，滋潤萬物。 鄔波難陀（Upananda）、阿濕迦（Asvajit）、闡陀（Chanda）、難陀（Nanda）、鄔陀夷（Udayin）； 補㮈伐蘇（Punabbasu）這六個難以調伏的人，是世尊（世尊，佛陀）教法中的糟粕。 如果有人真心不想犯戒，這樣的人就叫做有智慧的人； 即使犯了戒，能夠懺悔也是優秀的人，長時間不懺悔就會墮入惡趣。 諸佛能夠超越功德的海洋，所有的施捨和作為都無法衡量； 宣說調伏之法，救濟眾生，能夠引導走向殊勝的善道。 凡夫從無始以來積累了無明，在輪迴中迷惑，處於漫長的黑夜； 只有佛陀能夠用正法之手，慇勤地牽引我們走出幽冥。 在阿僧祇耶（Asankhyeya，無數）和割跛（kappa，劫）的時間裡，常常修習大悲心，熏習微妙的智慧； 善於調御眾生，巡視生死輪迴，十種大事必須要做。 所謂授記當來佛（授記當來佛，預言未來成佛），留第三分（留第三分，指佛陀涅槃后法住世的時間）給眾生； 舍利弗（Sariputta）和目犍連（Moggallana）是第一雙弟子，佛陀應化的人都能自我救度。 結界（結界，設定結界）的事情最終必須要做，顯現大神變，降臨天宮； 讓父母獲得果報，宣說業緣，最後涅槃，歸命頂禮。 敬禮結集佛經的諸位大德，使釋迦牟尼（Muni）佛隱沒的教法得以彰顯； 使沉沒的寶船重新浮起，使光明普照無邊的苦海。 也敬禮侍者阿難陀（Ananda），他善於聞持，集結了經藏。

【English Translation】 English version: Initially, five people wore skirts, inviting ridicule and ugliness due to their uneven lengths; Later, it was decreed that skirts should be worn neatly like Brahma, and thus the Siksamana (Siksamana, female trainee) was established. From the time of Muni (Muni, Buddha) onwards, precepts were established because Sudinna and others committed adultery; Therefore, those who initially violated the precepts could be exempted from punishment; these precepts are the path to rebirth in heaven and Nirvana. Great are the virtuous ones among the group of six, because of them, the Siksa (Siksa, training rules) were widely established; They were all wise and eloquent, the most outstanding of their time, and their deeds were free from repeated offenses. Although these Siksa (Siksa, precepts) were established for these individuals, they washed away impurities and broke the Sila (Sila, moral conduct); Like the Sindhu River (Sindhu River, Indus River) in spring, its waters flow, irrigating the plains and nourishing all things. Upananda, Asvajit, Chanda, Nanda, Udayin; Punabbasu, these six who are difficult to tame, are the dregs in the teachings of the Blessed One (世尊, Buddha). If someone sincerely does not want to violate the precepts, such a person is called wise; Even if one violates the precepts, being able to repent is excellent, but prolonged unrepentance leads to rebirth in evil realms. The Buddhas can transcend the ocean of merit, and all their giving and actions are immeasurable; They proclaim the Dharma of taming, saving sentient beings, and can guide them towards supreme goodness. Ordinary beings have accumulated ignorance since beginningless time, wandering in samsara, lost in the long night; Only the Buddha can use the hand of the Right Dharma to diligently lead us out of darkness. In Asankhyeya (Asankhyeya, countless) and kappa (kappa, eon) times, they constantly practice great compassion, cultivating subtle wisdom; They are skilled at taming beings, touring the realms of birth and death, and ten major events must be done. So-called prediction of future Buddhas (授記當來佛, prediction of future Buddhahood), leaving the third portion (留第三分, referring to the duration of the Dharma's presence after the Buddha's Nirvana) for sentient beings; Sariputta and Moggallana are the foremost pair of disciples, and those transformed by the Buddha can save themselves. The matter of establishing boundaries (結界, setting up boundaries) must eventually be done, manifesting great divine transformations, descending to the heavenly palace; Allowing parents to attain fruition, proclaiming the karmic causes, and finally entering Nirvana, I take refuge and pay homage. I pay homage to the virtuous ones who compiled the scriptures, making the hidden teachings of Muni (Muni, Buddha) manifest; Making the sunken treasure ship float again, and illuminating the boundless sea of suffering with light. I also pay homage to the attendant Ananda, who is skilled at hearing and retaining, and compiled the Sutra Pitaka.

； 　令諸品類生欣樂，　　煩惱繫縛得蠲除。 　次禮聖者鄔波離，　　能正宣通調伏藏； 　譬如善持明咒者，　　能除惡趣毒蛇王。 　次禮尊者迦攝波，　　善閑摩窒哩迦藏； 　於此世間光普照，　　皆令隱義盡敷揚。 　次於王城五百眾，　　結集三藏是應人； 　重流法雨潤生津，　　我悉至誠歸命禮。 　帝釋天王為上首，　　阿蘇羅眾咸恭敬； 　遍滿空中悉雲集，　　稽首深心贊希有。 　爾時王舍大城側，　　天香普馥滿山林； 　諸天婇女散名花，　　流芳下落彌山際。 　次復于彼廣嚴城，　　獼猴池邊重結集； 　七百羅漢弘真軌，　　冀令法教得增明。 　大哉佛日埋光盡，　　遺余法寶恐沈輝； 　幸蒙眾聖結微言，　　得使人天重歸仰。 　牟尼忘倦久輪迴，　　為求正法于生死； 　愿欲濟斯無救者，　　冀令眾苦盡消除。 　頭目手足咸持施，　　骨肉流血濟求人； 　男女愛如初月輪，　　皆隨喜舍歸圓寂。 　大師牟尼所宣說，　　乃至正法未滅來； 　應除懈怠斷愚癡，　　至愿要心勤策勵。 　言論佛教言中勝，　　頌陳正法頌中尊； 　我毗舍佉罄微心，　　結頌令生易方便。 　若於聖說有增減，　　前後參差乖次第； 　愿弘見者共相容，　　無目循涂能不失

【現代漢語翻譯】 現代漢語譯本： 愿所有眾生都感到歡欣快樂，煩惱的束縛得以解除。 接下來禮敬聖者鄔波離（Upali，持戒第一的弟子），他能正確地宣揚和通達調伏藏（Vinaya Pitaka，律藏）； 就像善於持誦明咒的人，能夠消除惡趣的毒蛇王。 接下來禮敬尊者迦攝波（Kashyapa，頭陀第一的弟子），他精通摩窒哩迦藏（Matrika，論藏）； 他的智慧之光普照世間，使所有隱晦的意義都得以彰顯。 接下來是對王舍城（Rajagriha）的五百位結集三藏（Tripitaka，經、律、論）的聖者致敬，他們是堪當重任的人； 他們重新降下法雨，滋潤眾生的生命，我全心全意地歸命禮敬。 以帝釋天王（Indra）為首的天神，以及阿蘇羅（Asura，非天）眾都恭敬地聚集； 他們遍滿空中，全部雲集，稽首讚歎這種稀有的盛事。 當時在王舍大城（Rajagriha）的旁邊，天上的香氣普遍散發，充滿了山林； 諸位天女散播著美妙的花朵，芬芳的香氣飄落瀰漫在山際。 接下來又在那廣嚴城（Vaishali），獼猴池邊再次結集； 七百位羅漢弘揚真正的法則，希望佛法教義能夠更加增明。 偉大的佛陀（Buddha）如太陽般的光輝已經隱沒殆盡，遺留下來的法寶恐怕也會失去光彩； 幸好有各位聖者結集精微的言語，才能夠使人天大眾重新歸依仰慕。 牟尼（Muni，佛陀的稱號）不辭辛勞地長久輪迴，爲了在生死中尋求正法； 願望是救濟那些無助的眾生，希望使眾生的痛苦都能夠消除。 佛陀曾將頭、眼睛、手、腳都佈施出去，用骨肉和鮮血救濟求助的人； 對於男女的愛戀如同初升的月亮般美好，都隨喜佈施，歸於圓滿寂靜。 大師牟尼（Muni，佛陀的稱號）所宣說的教法，乃至正法還未滅盡之前； 應當去除懈怠，斷除愚癡，以至誠的願望之心勤奮努力。 言論之中，佛教的言論最為殊勝；頌歌之中，陳述正法的頌歌最為尊貴； 我毗舍佉（Vishakha）竭盡微薄的心力，結集頌歌，使眾生容易理解。 如果對於聖人的教說有所增減，或者前後參差，違背了次第； 愿弘揚佛法的人能夠互相包容，沒有眼睛的人沿著道路走，怎麼能不迷失方向呢？

【English Translation】 English version: May all beings of every kind find joy and happiness, and may the bonds of affliction be removed. Next, I pay homage to the venerable Upali (Upali, foremost in upholding the precepts), who can correctly proclaim and understand the Vinaya Pitaka (the collection of monastic rules); Just like one who skillfully chants a bright mantra, able to eliminate the king of venomous snakes from the evil realms. Next, I pay homage to the venerable Kashyapa (Kashyapa, foremost in ascetic practices), who is well-versed in the Matrika (the collection of Abhidhamma); His light of wisdom shines universally in this world, causing all hidden meanings to be fully revealed. Next, I pay homage to the five hundred assembled in Rajagriha (Rajagriha) who compiled the Tripitaka (the three baskets of scriptures: Sutra, Vinaya, and Abhidhamma), they are the ones who are worthy; They again pour down the rain of Dharma, nourishing the life of beings, I wholeheartedly take refuge and pay homage. With Indra (Indra) as their leader, the Devas (gods), and the Asuras (Asura, demigods) all respectfully gather; They fill the sky, all assembled, bowing their heads and praising this rare and wonderful event. At that time, beside the great city of Rajagriha (Rajagriha), heavenly fragrance pervades, filling the mountains and forests; The celestial maidens scatter exquisite flowers, and the fragrant scent falls and spreads across the mountain peaks. Next, again in that city of Vaishali (Vaishali), by the Monkey Pond, they assemble once more; Seven hundred Arhats propagate the true path, hoping that the teachings of the Dharma may be further illuminated. Alas, the sun of the Buddha (Buddha) has buried its light completely, and the remaining treasures of the Dharma are feared to lose their brilliance; Fortunately, these venerable ones have compiled subtle words, enabling humans and gods to return to reverence and admiration. Muni (Muni, an epithet of the Buddha) tirelessly and endlessly reincarnated, seeking the true Dharma in the cycle of birth and death; The wish is to save those who are helpless, hoping to eliminate all suffering of beings. The Buddha gave away his head, eyes, hands, and feet, using his flesh and blood to help those who sought aid; Regarding love for men and women as beautiful as the newly risen moon, all were given away with joy, returning to perfect tranquility. The teachings proclaimed by the great master Muni (Muni, an epithet of the Buddha), until the True Dharma has not yet perished; One should eliminate laziness, cut off ignorance, and diligently strive with a sincere and earnest heart. Among all words, the words of Buddhism are the most supreme; among all verses, the verses that expound the True Dharma are the most venerable; I, Vishakha (Vishakha), exhaust my meager strength, compiling these verses to make them easy for beings to understand. If there is any addition or subtraction to the teachings of the saints, or if there are any discrepancies in the order; May those who propagate the Dharma be tolerant of each other, how can one without eyes not get lost following a path?

。 　我于苾芻調伏教，　　略為少頌收廣文； 　愿得普共諸群生，　　因此能成福智業。 　五欲淤泥生厭背，　　恒持凈信作莊嚴； 　生生常得苾芻身，　　堅持佛語窮真際。 　若希戒品常清凈，　　無疑正趣涅槃宮； 　常于略頌憶修行，　　勿慮一生虛命盡。

乃至世間尚煎生死熱，　乃至心內恒為染火燒； 　大仙等教猶若弶伽流，　常愿久住洗濁無明垢。

在那爛陀，　已翻此頌，　還至都下， 　重勘疏條。　所有福因，　愿沾含識， 　專希解脫，　早出生津。

根本說一切有部毗奈耶頌卷下

【現代漢語翻譯】 現代漢語譯本： 我在比丘（Bhikkhu，佛教僧侶）的調伏教法中，略微用一些偈頌來概括廣博的經文； 愿我能與所有眾生共同，因此成就福德與智慧的事業。 對於五欲（pancha kama，色、聲、香、味、觸）的淤泥生起厭惡和背離，恒常保持清凈的信心作為莊嚴； 生生世世常能獲得比丘之身，堅持佛陀的教誨直至窮盡真理的邊際。 如果希望戒律品行常保清凈，無疑就能正直地趨向涅槃（Nirvana，解脫）的宮殿； 常常憶念這些簡略的偈頌並加以修行，不要擔憂一生虛度而生命終結。 乃至世間仍然煎熬于生死的熾熱，乃至內心恒常被染污的火焰燃燒； 大仙（佛陀）的教誨猶如恒河（Ganga）之流，常愿它長久住世，洗滌污濁的無明塵垢。 在那爛陀寺（Nalanda），已經翻譯了這些偈頌，返回都城后，重新校勘疏漏之處。 所有這些福德因緣，愿能沾溉一切有情眾生，專心希望獲得解脫，早日脫離生死苦海。 《根本說一切有部毗奈耶頌》卷下

【English Translation】 English version: In the Bhikkhu's (Buddhist monk) teachings on discipline, I have briefly summarized the extensive scriptures with a few verses; May I, together with all sentient beings, be able to accomplish the deeds of merit and wisdom because of this. May I generate aversion and detachment from the mire of the five desires (pancha kama, forms, sounds, smells, tastes, and tactile objects), and constantly maintain pure faith as adornment; May I always obtain the body of a Bhikkhu in every lifetime, upholding the Buddha's teachings until the ultimate boundary of truth is reached. If one hopes that the precepts and conduct are always pure, one will undoubtedly and directly proceed towards the palace of Nirvana (liberation); Constantly remember these brief verses and practice them, do not worry that life will be spent in vain and life will end. Even as the world still suffers from the heat of birth and death, even as the mind is constantly burned by the flames of defilement; The teachings of the Great Sage (Buddha) are like the flow of the Ganges (Ganga), may they long abide in the world, washing away the defiled dust of ignorance. In Nalanda (Nalanda), these verses have been translated, and after returning to the capital, the omissions have been re-examined. May all these merits and causes benefit all sentient beings, with the sole hope of attaining liberation, and quickly escaping the sea of suffering of birth and death. Mūlasarvāstivāda Vinaya-sūtra, Volume 2