T24n1460_解脫戒經

大正藏第 24 冊 No. 1460 解脫戒經

No. 1460

解脫戒經

僧昉述

譯經緣起

戒律者，建定慧之妙幢、殄闇惑之明燈，度危險之蹊徑、開憺怕之梁津。寶殿之功罔初弗起、逾越重閣非梯靡升，正法住滅驗之常典，大聖泯暉邁余千紀，法澤遐流猶未周備，令文學之徒異論競興、薄俗之士訕音滿世。余聽斯談輒𨶳慈范，昧攬玄言乃囑大集，聖所嗟嘆言迦葉毗，妙觀我人善摧惱結、閑邪辯正極聖沖典。每尋斯文慨五數闕，敢以追訪獲斯戒本，雖未廣具，敬以洗心，剪世浮辭。大魏武定癸亥之年，在鄴京都，侍中尚書令高澄請為出焉。

羯磨中，外國云「若僧到時」(漢地迴文言「時到」)「僧忍聽」(言僧至我作法時，莫遮我所作，故言「聽」)外國耳聽(遮聽，言音字別，漢用一字，所以致或)。

解脫戒經(出迦葉毗部)

元魏婆羅門瞿曇般若流支譯

是解脫戒經，　　億劫難得聞， 　攝受正修行，　　斯事倍復難。 　有佛興世樂，　　興世說法樂， 　眾僧和合樂，　　和合持戒樂。

「諸大德！時分一月過三月在，老死欲至，佛法漸滅，當一心精進，莫行放逸。所以者何？如來勤精進故，得阿耨多羅三藐三菩提，

【現代漢語翻譯】 現代漢語譯本 解脫戒經

No. 1460

解脫戒經

僧昉 述

譯經緣起

戒律，是建立堅定智慧的妙好旗幟，消滅黑暗迷惑的明亮燈火，是度過危險的路徑，開啟安寧平靜的橋樑和渡口。寶殿的功成，沒有最初的奠基是無法興起的；想要逾越重重樓閣，沒有梯子是無法攀升的。正法住世和滅亡，都有其驗證的常理和典範。偉大的聖人（指佛陀）的光輝已經消逝超過千年，佛法的恩澤傳播深遠但尚未完全普及，導致研究佛學的人們異議爭論興起，淺薄庸俗之輩的誹謗之聲充斥世間。我聽到這些言論，常常感嘆慈悲的典範難以尋覓，於是努力蒐集深奧的言論，並囑託大家共同努力。聖人所讚歎的迦葉毗（Kashyapi，佛教部派之一），其精妙的觀察能很好地摧毀我執和人執，匡正邪惡，辯明正理，是極其神聖的典範。每每尋閱這些文獻，慨嘆其中缺失五數，於是我努力追尋訪求，獲得了這部戒本。雖然內容尚未完全完備，但我恭敬地用它來洗滌心靈，刪減世俗浮華的辭藻。大魏武定癸亥年，在鄴京都，侍中尚書令高澄（Gao Cheng，人名）請求將此經翻譯出來。

羯磨（Karma，業）中，外國說『若僧到時』（漢地迴文說『時到』），『僧忍聽』（意思是僧人到我作法時，不要遮蔽我所作，所以說『聽』）。外國用耳朵聽（遮聽，意思是語音和字不同，漢地用一個字，所以導致錯誤）。

解脫戒經(出自迦葉毗部)

元魏 婆羅門 瞿曇般若流支 譯

這是解脫戒經， 億劫（kalpa，極長的時間單位）難得聽聞， 攝受正修行， 斯事倍復難。 有佛興世樂， 興世說法樂， 眾僧和合樂， 和合持戒樂。

『諸位大德！時間流逝，一個月已經過去，還有三個月，衰老和死亡即將到來，佛法逐漸衰微，應當一心精進，不要放逸。為什麼呢？因為如來（Tathagata，佛陀的稱號）勤奮精進的緣故，才證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version The Vinaya-mukti-sutra (Sutra of Liberation Precepts)

No. 1460

The Vinaya-mukti-sutra (Sutra of Liberation Precepts)

Commented by Monk Fang

Origin of the Sutra Translation

The precepts are the wonderful banner for establishing Samadhi (定，concentration) and Prajna (慧，wisdom), the bright lamp for eliminating darkness and confusion, the path for crossing dangers, and the bridge and ferry for opening tranquility and peace. The construction of a precious palace cannot begin without the initial foundation; to climb over multiple layers of pavilions, one cannot ascend without a ladder. The permanence and extinction of the Proper Dharma have their constant principles and models for verification. The radiance of the Great Sage (referring to the Buddha) has faded for over a thousand years, and the grace of the Dharma has spread far but has not yet been fully disseminated, leading to scholars of Buddhism raising differing opinions and disputes, and the slanderous voices of shallow and vulgar people filling the world. Upon hearing these discussions, I often lament the difficulty in finding compassionate models, so I strive to collect profound words and entrust everyone to work together. The Kashyapi (one of the Buddhist schools) praised by the Sage, its exquisite observation can well destroy the attachment to self and others, rectify evil, and clarify the right principles, being an extremely sacred model. Whenever I search and read these documents, I lament the lack of five numbers within them, so I strive to seek and obtain this book of precepts. Although the content is not yet fully complete, I respectfully use it to cleanse my mind, cutting away worldly and superficial rhetoric. In the year Guihai of the Wuding era of the Great Wei Dynasty, in the capital of Ye, Gao Cheng (a person's name), the Attendant and Minister of the Department of State Affairs, requested that this sutra be translated.

In Karma (action), foreign countries say 'If the Sangha arrives at the time' (in Chinese palindrome it says 'time arrives'), 'the Sangha should listen patiently' (meaning when the Sangha arrives when I am performing the ritual, do not obstruct what I am doing, so it says 'listen'). Foreign countries listen with the ear (obstructing listening, meaning the pronunciation and characters are different, China uses one character, so it leads to errors).

The Vinaya-mukti-sutra (from the Kashyapi School)

Translated by the Brahmin Gautama Prajnaruchi of the Yuan Wei Dynasty

This is the Vinaya-mukti-sutra, difficult to hear in billions of kalpas (extremely long units of time), Embracing and receiving right practice, this matter is even more difficult. Happy is the arising of a Buddha in the world, happy is the preaching of the Dharma in the world, Happy is the harmony of the Sangha, happy is the upholding of the precepts in harmony.

'Virtuous ones! Time is passing, one month has already passed, and there are three months remaining. Old age and death are approaching, and the Buddha-dharma is gradually declining. You should be single-mindedly diligent and not be lax. Why? Because the Tathagata (title of the Buddha) attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through diligent effort.'

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及余善法菩提分法。眾僧和合坐。未受具戒者出。」

「眾僧和合先作何事？不來諸比丘說欲清凈。比丘尼遣誰來受教？」

「毗婆尸如來，　　六十八百千， 　阿羅漢眾中，　　說此解脫戒： 　忍辱第一義，　　佛說涅槃最， 　出家惱他人，　　不名為沙門。 　尸棄牟尼尊，　　金山無與等， 　三十六萬眾，　　說此解脫戒： 　譬如明眼人，　　有足能避險， 　世有聰明人，　　能遠離眾患。 　毗舍浮如來，　　永離諸煩惱， 　百千大眾中，　　說此解脫戒： 　不屏說人惡，　　不惱亂他人， 　常奉行於戒，　　衣食知止足。 　拘留村陀佛，　　知見廣無畏， 　四十千眾中，　　說此解脫戒： 　譬如蜂採花，　　但取其香味， 　持至所住處；　　比丘入聚然， 　不破壞他意，　　不觀作不作， 　但自觀身行，　　若正若不正。 　迦那迦牟尼，　　三十千沙門， 　羅漢大眾中，　　說此解脫戒： 　正觀莫放逸，　　當學牟尼法， 　如是無憂愁，　　心寂入涅槃。 　迦葉波如來，　　大智大名稱， 　三十千眾中，　　說此解脫戒： 　一切惡莫作，　　當具足眾善， 　自調伏其心，　　此是諸佛教。 　世尊大智慧，　　釋法王牟尼， 　為尼羅浮眾，　　

【現代漢語翻譯】 現代漢語譯本： 『以及其餘的善法和菩提分法。大眾僧侶和合而坐。未受具足戒的人離開。』

『大眾僧侶和合首先做什麼事？不來的比丘要說明自己的意願是清凈的。比丘尼派遣誰來接受教誨？』

『毗婆尸如來（Vipashyin Buddha），在六十八百千阿羅漢（Arhat）的僧眾中，宣說了這個解脫戒： 忍辱是第一要義，佛說涅槃（Nirvana）是最重要的。出家人如果惱亂他人，就不能稱為沙門（Shramana）。 尸棄牟尼尊（Shikhi Buddha），如同金山一樣無可比擬，在三十六萬僧眾中，宣說了這個解脫戒： 譬如明眼人，有腳能夠避開危險，世上有聰明人，能夠遠離各種禍患。 毗舍浮如來（Vishvabhu Buddha），永遠遠離各種煩惱，在百千大眾中，宣說了這個解脫戒： 不要背地裡說人壞話，不要惱亂他人，經常奉行戒律，衣食知足。 拘留孫佛（Krakucchanda Buddha），具有廣大的智慧和無畏，在四萬僧眾中，宣說了這個解脫戒： 譬如蜜蜂採花，只取其香味，帶到它居住的地方；比丘進入村落也是這樣，不破壞他人的意願，不觀察別人做什麼或不做什麼，只觀察自己的身行，是正直還是不正。』 『迦那迦牟尼佛（Kanakamuni Buddha），在三萬沙門（Shramana）阿羅漢（Arhat）的大眾中，宣說了這個解脫戒： 以正念觀察，不要放逸，應當學習牟尼（Muni）的法則，這樣就沒有憂愁，內心寂靜進入涅槃（Nirvana）。』 『迦葉佛（Kashyapa Buddha），具有大智慧和大名聲，在三萬僧眾中，宣說了這個解脫戒： 一切惡事都不要做，應當具足各種善行，自己調伏自己的心，這就是諸佛的教誨。』 『世尊具有大智慧，釋迦法王牟尼（Shakyamuni），爲了尼羅浮眾，

【English Translation】 English version: 『And other wholesome dharmas and Bodhipaksha dharmas (qualities conducive to enlightenment). The Sangha (community) sits in harmony. Those who have not received the full precepts should leave.』

『What should the Sangha (community) do first in harmony? The Bhikshus (monks) who are absent should declare their desire for purity. Who should the Bhikshunis (nuns) send to receive instruction?』

『Vipashyin Buddha (Vipashyin Buddha), in the assembly of sixty-eight hundred thousand Arhats (enlightened beings), spoke this precept of liberation: Patience is the foremost virtue, the Buddha said Nirvana (liberation) is the highest. A renunciant who troubles others is not called a Shramana (ascetic). Shikhi Muni (Shikhi Buddha), like a golden mountain, is incomparable, in the assembly of three hundred and sixty thousand, spoke this precept of liberation: Just as a sighted person with feet can avoid danger, a wise person in the world can stay away from all troubles. Vishvabhu Buddha (Vishvabhu Buddha), forever free from all afflictions, in the assembly of hundreds of thousands, spoke this precept of liberation: Do not speak ill of others behind their backs, do not disturb others, always uphold the precepts, and be content with food and clothing. Krakucchanda Buddha (Krakucchanda Buddha), with vast wisdom and fearlessness, in the assembly of forty thousand, spoke this precept of liberation: Just as a bee collects honey from a flower, taking only its fragrance and bringing it to its dwelling place; so too, a Bhikshu (monk) entering a village, does not disrupt others' intentions, does not observe what others do or do not do, but only observes his own conduct, whether it is right or wrong.』 『Kanakamuni Buddha (Kanakamuni Buddha), in the assembly of thirty thousand Shramanas (ascetics) and Arhats (enlightened beings), spoke this precept of liberation: Observe with right mindfulness, do not be negligent, you should learn the Dharma (teachings) of the Muni (sage), in this way there will be no sorrow, and the mind will enter Nirvana (liberation) in stillness.』 『Kashyapa Buddha (Kashyapa Buddha), with great wisdom and great renown, in the assembly of thirty thousand, spoke this precept of liberation: Do not do any evil, you should cultivate all good deeds, and tame your own mind, this is the teaching of all the Buddhas.』 『The World Honored One with great wisdom, Shakyamuni (Shakyamuni), the King of Dharma (teachings), for the assembly of the Nilotpala,

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說此解脫戒： 　善護于口業，　　自凈其心意， 　身莫作眾惡，　　此三業清凈。 　僧眾甚廣大，　　說法亦無量， 　名聞大供養，　　說此解脫戒。」

「大德僧聽！僧今十五日布薩說解脫戒。若僧到時僧忍聽，僧作布薩說解脫戒。白如是。」

「諸大德！今說解脫戒，眾集默然聽，善思念之。若有犯者當發露，無犯者默然。默然故，知眾清凈。如一一比丘問，如是比丘乃至三問，若比丘如是眾中乃至三問，憶念有犯當發露，不發露得故妄語罪。諸大德，故妄語罪，佛說障道法。彼比丘自憶知有犯，欲求清凈當發露。發露則安隱，不發露罪益深。諸大德！我已說解脫戒經序。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！此四波羅夷法，半月半月說解脫戒經中來。

「若比丘，共比丘同入戒法，戒羸不捨戒，作不凈行，習淫慾法，乃至共畜生，是比丘得波羅夷不應共住。

「若比丘，若在聚落、若空靜地，他物、不與，以盜心取。若王、若大臣，若捉、若害、若縛、若罰財、若驅出國、若與種種苦：『咄！如是賊、汝無所知、汝癡、汝不與取。』是比丘得波羅夷不應共住。

「若比丘，若人、若似人，故自

【現代漢語翻譯】 現代漢語譯本 說此解脫戒： 善於守護自己的口業，凈化自己的心意，身體不做各種惡事，這樣身、口、意三業就清凈了。 僧團非常廣大，所說的佛法也無量無邊，名聲遠揚，接受大量的供養，這就是所說的解脫戒。

『大德僧眾請聽！僧團今天在十五日布薩時宣說解脫戒。如果僧眾準備好了，請允許僧團進行布薩，宣說解脫戒。』白如是。

『各位大德！現在宣說解脫戒，大家聚集在一起，保持沉默聽講，認真思考。如果有人犯戒，應當坦白髮露；如果沒有犯戒，就保持沉默。因為沉默，就知道大眾是清凈的。就像一個一個地詢問比丘一樣，這樣詢問比丘乃至三次。如果比丘在這樣的僧眾中乃至被詢問三次，回憶起自己有犯戒的行為，應當坦白髮露；如果不坦白髮露，就犯了故意妄語罪。各位大德，佛說故意妄語罪是障礙修道的。如果比丘自己回憶起知道自己有犯戒的行為，想要獲得清凈，就應當坦白髮露。坦白髮露就能得到安穩，不坦白髮露罪過就會更加深重。各位大德！我已經說了《解脫戒經》的序言。現在問各位大德，這裡面清凈嗎？』（這樣說三次）

『各位大德，這裡面是清凈的，因為沉默，所以這件事就這樣成立了。』

『各位大德！這四條波羅夷法，是每半個月半個月在宣說解脫戒經中提到的：』

『如果比丘，與同樣受戒的比丘一起進入戒法，戒行軟弱不捨棄戒律，做出不清凈的行為，修習淫慾之法，乃至與畜生髮生關係，這位比丘就犯了波羅夷罪，不應該再與僧眾一起居住。

『如果比丘，無論在村落里還是在空曠寂靜的地方，拿走別人的東西，沒有經過允許，以盜竊的心去拿。如果國王、大臣，捉住他、殺害他、捆綁他、用罰款懲罰他、或者驅逐他出國，或者給予各種各樣的痛苦：『呸！你這個賊，你什麼都不知道，你愚蠢，你未經允許就拿走別人的東西。』這位比丘就犯了波羅夷罪，不應該再與僧眾一起居住。

『如果比丘，無論是人還是非人，故意...

【English Translation】 English version Saying this liberation precepts: Well guard your verbal actions, purify your mind and intentions, do not commit any evil deeds with your body; these three karmas are pure. The Sangha (community of monks) is very vast, the Dharma (teachings) spoken is also immeasurable, fame is widespread, receiving great offerings, this is what is said about the liberation precepts.

'Venerable Sangha, listen! The Sangha today, on the fifteenth day of Posadha (Uposatha, observance day), will recite the liberation precepts. If the Sangha is ready, may the Sangha permit the performance of Posadha and the recitation of the liberation precepts.' Thus it is announced.

'Venerable ones! Now the liberation precepts are recited. Gather together, listen in silence, and contemplate carefully. If anyone has transgressed, they should confess and reveal it; if no one has transgressed, remain silent. Because of the silence, it is known that the assembly is pure. Just as each and every Bhikkhu (monk) is asked, so the Bhikkhu is asked even three times. If a Bhikkhu, in such an assembly, is asked even three times, and remembers having transgressed, they should confess and reveal it; if they do not confess and reveal it, they commit the offense of intentional lying. Venerable ones, the Buddha said that the offense of intentional lying obstructs the path to enlightenment. If a Bhikkhu remembers knowing that they have transgressed, and wishes to seek purity, they should confess and reveal it. Confession and revelation bring peace, non-confession deepens the offense. Venerable ones! I have spoken the introduction to the liberation precepts. Now I ask you, venerable ones, is there purity within this?' (This is said three times)

'Venerable ones, there is purity within this, because of the silence, this matter is thus established.'

'Venerable ones! These four Parajika (defeat) rules are mentioned in the recitation of the liberation precepts every half month:'

'If a Bhikkhu, together with a Bhikkhu who has taken the same precepts, enters the precepts, is weak in discipline and does not abandon the precepts, engages in impure conduct, practices the ways of sexual desire, even with an animal, that Bhikkhu has committed a Parajika offense and should not live together with the Sangha.

'If a Bhikkhu, whether in a village or in a quiet, empty place, takes another's property, without permission, with the intention of stealing. If the king, or a minister, seizes him, kills him, binds him, punishes him with fines, or expels him from the country, or inflicts various kinds of suffering: 『Fie! You thief, you know nothing, you are foolish, you took what was not given.』 That Bhikkhu has committed a Parajika offense and should not live together with the Sangha.

'If a Bhikkhu, whether a human or a non-human, intentionally...

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手斷其命，若自持刀、或求持刀，教死贊死，如是說：『咄男子！用此不善惡活為？死勝生。』隨彼所欲心所憶念，無量種種教死贊死，彼人因是事死，是比丘得波羅夷不應共住。

「若比丘，不知不見上人法，無聖智見勝法，自稱言：『我知我見。』彼于異時，若撿問、若不撿問，欲求清凈作如是說：『我實不知不見，言知言見，虛誑妄語。』除增上慢，是比丘得波羅夷不應共住。」

「諸大德！我已說四波羅夷法。若比丘犯一一法，不得與比丘共住，如前波羅夷不應共住。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！此十三僧伽婆尸沙法，半月半月說解脫戒經中來。

「若比丘，憶念故出精，除夢中，僧伽婆尸沙。

「若比丘，染污心共女人身相觸，若捉手、若捉臂、若捉髮、若觸一一身份覺觸，僧伽婆尸沙。

「若比丘，染污心說粗惡淫慾語，如男子女人迭互說，僧伽婆尸沙。

「若比丘，于女人前自讚身言：『姊妹！我等持戒善修梵行，應以淫慾供養我，此法供養最第一。』僧伽婆尸沙。

「若比丘，行媒法，持男意語女、持女意語男，若為婦事、若為私通，乃至須臾，僧伽婆尸沙。

【現代漢語翻譯】 現代漢語譯本 如果有人親手了斷他人性命，或者自己拿著刀，或者找人拿刀，教唆他人去死，讚美死亡，像這樣說：『唉，男子漢！要這邪惡的茍活有什麼用呢？死了比活著好。』 隨從那人所希望的、心中所想念的，用無數種方法教唆他人去死，讚美死亡，那人因此事而死，這個比丘就觸犯了波羅夷（Pārājika，斷頭罪），不應該再與僧團一起生活。

『如果有個比丘，不瞭解、不明白超凡的聖人法，沒有聖人的智慧見解和殊勝的法，卻自稱說：『我知道，我明白。』 他在之後，無論被追問還是不被追問，爲了尋求清凈而這樣說：『我實際上不知道，不明白，卻說知道，說明白，這是虛假的謊言。』 除非是增上慢（Adhimāna，未證言證），這個比丘就觸犯了波羅夷（Pārājika，斷頭罪），不應該再與僧團一起生活。』

『諸位大德！我已經說了四條波羅夷法（Pārājika，斷頭罪）。如果比丘觸犯了其中任何一條，就不能再與比丘們一起生活，就像前面說的波羅夷一樣，不應該再一起生活。現在問各位大德，這裡面清凈嗎？』（這樣說了三遍）

『諸位大德，這裡面清凈，因為大家默然不語，這件事就這樣確定了。』

『諸位大德！這十三條僧伽婆尸沙法（Saṃghādisesa，僧殘罪），每半個月在說解脫戒經中出現。

『如果比丘，有意識地遺精，除了在夢中，就觸犯了僧伽婆尸沙（Saṃghādisesa，僧殘罪）。』

『如果比丘，以染污的心與女人的身體接觸，無論是拉手、拉胳膊、拉頭髮，還是觸控身體的任何一個部位，感受到觸覺，就觸犯了僧伽婆尸沙（Saṃghādisesa，僧殘罪）。』

『如果比丘，以染污的心說粗俗惡劣的淫慾之語，就像男人女人之間互相說的那種，就觸犯了僧伽婆尸沙（Saṃghādisesa，僧殘罪）。』

『如果比丘，在女人面前自我讚揚說：『姐妹們！我們持戒清凈，好好地修習梵行，應該用淫慾來供養我，這種供養是最殊勝的。』 就觸犯了僧伽婆尸沙（Saṃghādisesa，僧殘罪）。』

『如果比丘，做媒人的事情，把男人的意思告訴女人，把女人的意思告訴男人，無論是爲了婚嫁之事，還是爲了私通之事，哪怕只是片刻，就觸犯了僧伽婆尸沙（Saṃghādisesa，僧殘罪）。』

【English Translation】 English version If someone takes the life of another with their own hand, or by holding a knife themselves, or by asking someone to hold a knife, inciting them to die, praising death, saying things like: 'Alas, man! What is the use of this evil, wretched life? Death is better than life.' According to what that person desires, what they think in their mind, using countless ways to incite them to die, praising death, and that person dies because of this, that bhikkhu (monk) has committed a Pārājika (defeat), and should no longer live with the Sangha (community).

'If a bhikkhu (monk) does not understand or know the superior Dharma (teachings) of noble ones, does not have the wisdom and insight of noble ones and the excellent Dharma, but claims: 'I know, I understand.' Later, whether questioned or not, seeking purification, they say: 'I actually do not know, do not understand, but I said I know, I said I understand, this is a false lie.' Except for Adhimāna (exaggerated conceit), that bhikkhu (monk) has committed a Pārājika (defeat), and should no longer live with the Sangha (community).'

'Venerable ones! I have spoken of the four Pārājika (defeat) rules. If a bhikkhu (monk) commits any one of these, they cannot live with the bhikkhus (monks), just like the aforementioned Pārājika, they should no longer live together. Now I ask you, venerable ones, is there purity in this?' (This is said three times)

'Venerable ones, there is purity in this, because you are silent, this matter is thus settled.'

'Venerable ones! These thirteen Saṃghādisesa (formal meeting) rules are recited every half-month in the Pāṭimokkha (rules of discipline).'

'If a bhikkhu (monk) intentionally emits semen, except in a dream, they have committed a Saṃghādisesa (formal meeting).'

'If a bhikkhu (monk), with a defiled mind, makes bodily contact with a woman, whether by holding her hand, holding her arm, holding her hair, or touching any part of her body and experiencing tactile sensation, they have committed a Saṃghādisesa (formal meeting).'

'If a bhikkhu (monk), with a defiled mind, speaks coarse and evil sexual words, like those spoken between a man and a woman, they have committed a Saṃghādisesa (formal meeting).'

'If a bhikkhu (monk), in front of a woman, praises himself, saying: 'Sisters! We uphold the precepts purely, practice the holy life well, you should offer me sexual gratification, this offering is the most excellent.' They have committed a Saṃghādisesa (formal meeting).'

'If a bhikkhu (monk) acts as a matchmaker, conveying a man's intentions to a woman, conveying a woman's intentions to a man, whether for marriage or for a secret affair, even for a moment, they have committed a Saṃghādisesa (formal meeting).'

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「若比丘，自求作房，無主自為己，當應量作。是中量者，長佛十二手、內廣七手。應將余比丘往視處所，諸比丘應觀處所，無難處、無妨處。若比丘難處、妨處自求作房，無主自為己，不將余比丘往觀處所、若過量作，僧伽婆尸沙。

「若比丘欲作大房，有主為己作，應將余比丘往視住處。諸比丘應觀住處，無難無妨。比丘初治地作大房，有主為己作，不將余比丘往視住處，僧伽婆尸沙。

「若比丘，瞋恚故，于清凈無犯比丘以無根波羅夷法謗，欲破彼比丘凈行。彼于異時，若撿問、若呵責、或不撿問，便言：『此事無根說，我瞋恚故作是語。』僧伽婆尸沙。

「若比丘，瞋恚故，于清凈無犯比丘以相似法無根波羅夷法謗，為破彼梵行。彼于異時，若撿問、若不撿問，知是異分相似，比丘自說：『我瞋故妄語說。』僧伽婆尸沙。

「若比丘，欲破和合僧，受破僧方便法，堅執不捨。諸比丘應諫此比丘言：『大德！莫破和合僧，莫受破僧法堅執不捨。大德共僧和合，僧和合歡喜不諍，同一師學如水乳合，增益安樂住。大德！舍此破僧法。』諸比丘如是諫時，舍者善；若不捨者，諸比丘應三諫，舍是事故。乃至三諫，舍者善；若不捨，僧伽婆尸沙。

「若比丘，有餘同伴群黨比丘說隨順

【現代漢語翻譯】 現代漢語譯本 『如果比丘自己想要建造房屋，在沒有施主的情況下為自己建造，應當按照規定的尺寸建造。這裡所說的尺寸是：長度為佛的十二個手掌的長度，內部寬度為七個手掌的長度。應當帶領其他比丘去檢視建造的地點，眾比丘應當觀察這個地點，沒有困難之處，沒有妨礙之處。如果比丘在有困難之處、有妨礙之處的地方，自己想要建造房屋，在沒有施主的情況下為自己建造，不帶領其他比丘去檢視建造的地點，或者超過規定的尺寸建造，犯僧伽婆尸沙罪（僧殘罪）。』 『如果比丘想要建造大的房屋，有施主為自己建造，應當帶領其他比丘去檢視居住的地點。眾比丘應當觀察居住的地點，沒有困難，沒有妨礙。比丘在剛開始平整土地建造大房屋時，有施主為自己建造，不帶領其他比丘去檢視居住的地點，犯僧伽婆尸沙罪（僧殘罪）。』 『如果比丘，因為嗔恚的緣故，用沒有根據的波羅夷法（斷頭法，即最重的罪）誹謗清凈沒有犯戒的比丘，想要破壞那個比丘的清凈行為。他在其他時候，如果被檢查詢問、或者被呵責、或者沒有被檢查詢問，就說：『這件事是沒有根據的，我是因為嗔恚的緣故才這樣說的。』犯僧伽婆尸沙罪（僧殘罪）。』 『如果比丘，因為嗔恚的緣故，用相似的法，沒有根據的波羅夷法（斷頭法，即最重的罪）誹謗清凈沒有犯戒的比丘，爲了破壞他的梵行（清凈的修行）。他在其他時候，如果被檢查詢問、或者沒有被檢查詢問，知道這是不同部分的相似之處，比丘自己說：『我是因為嗔恚的緣故才妄語說的。』犯僧伽婆尸沙罪（僧殘罪）。』 『如果比丘，想要破壞和合的僧團，接受破壞僧團的方便法，堅決固執不肯放棄。眾比丘應當勸諫這個比丘說：『大德！不要破壞和合的僧團，不要接受破壞僧團的法，堅決固執不肯放棄。大德與僧團一起和合，僧團和合歡喜沒有爭訟，同一位老師教導，如同水和乳融合在一起，增長安樂的住處。大德！放棄這種破壞僧團的法。』眾比丘這樣勸諫時，如果他放棄了就好；如果不放棄，眾比丘應當勸諫三次，爲了放棄這件事。乃至勸諫三次，如果他放棄了就好；如果不放棄，犯僧伽婆尸沙罪（僧殘罪）。』 『如果比丘，有其他的同伴群黨比丘，說隨順

【English Translation】 English version 『If a bhikkhu, seeking to build a dwelling for himself, without a patron, does so for himself, he should build according to the measure. Herein, the measure is: the length is twelve Buddha-hands, the interior width is seven hands. He should take other bhikkhus to inspect the site. The bhikkhus should inspect the site, ensuring there are no difficult or obstructive places. If a bhikkhu, in a difficult or obstructive place, seeks to build a dwelling for himself, without a patron, does so for himself, without taking other bhikkhus to inspect the site, or builds beyond the measure, it is a Sanghadisesa (offense requiring initial and subsequent meetings of the Sangha).』 『If a bhikkhu wishes to build a large dwelling, with a patron building it for him, he should take other bhikkhus to inspect the dwelling place. The bhikkhus should inspect the dwelling place, ensuring there are no difficulties or obstructions. If a bhikkhu, when first preparing the ground to build a large dwelling, with a patron building it for him, does not take other bhikkhus to inspect the dwelling place, it is a Sanghadisesa (offense requiring initial and subsequent meetings of the Sangha).』 『If a bhikkhu, out of anger, falsely accuses a pure and innocent bhikkhu of a baseless Parajika (defeat, expulsion) offense, intending to destroy that bhikkhu's pure conduct, and later, whether questioned or rebuked, or not questioned, says: 『This matter was baseless, I spoke thus out of anger,』 it is a Sanghadisesa (offense requiring initial and subsequent meetings of the Sangha).』 『If a bhikkhu, out of anger, falsely accuses a pure and innocent bhikkhu of a baseless Parajika (defeat, expulsion) offense using a similar matter, intending to destroy his Brahmacariya (holy life), and later, whether questioned or not questioned, knowing it is a similar but different matter, the bhikkhu himself says: 『I lied out of anger,』 it is a Sanghadisesa (offense requiring initial and subsequent meetings of the Sangha).』 『If a bhikkhu, desiring to break up the Sangha (community), adopts practices conducive to breaking up the Sangha, and stubbornly refuses to relinquish them, the bhikkhus should admonish this bhikkhu, saying: 『Venerable sir, do not break up the harmonious Sangha, do not adopt practices conducive to breaking up the Sangha and stubbornly refuse to relinquish them. Venerable sir, be in harmony with the Sangha, let the Sangha be harmonious, rejoicing, without dispute, of one teacher, learning together like milk and water, increasing and abiding in comfort. Venerable sir, abandon these practices that break up the Sangha.』 When the bhikkhus thus admonish him, if he relinquishes them, it is good; if he does not relinquish them, the bhikkhus should admonish him three times concerning this matter. Up to three times, if he relinquishes them, it is good; if he does not relinquish them, it is a Sanghadisesa (offense requiring initial and subsequent meetings of the Sangha).』 『If a bhikkhu has other companion bhikkhus who are of the same party, speaking in accordance with

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語，若二若三乃至眾多，語諸比丘言：『長老！莫諫此比丘，此比丘非噁心。何以故？此比丘所說如法如律，此比丘知說非不知說，此比丘所說我等心所欲喜樂忍可。此比丘所欲喜樂忍可，我亦如是喜樂忍可。』諸比丘言：『大德！莫作是語言：「此比丘所說如法如律，此比丘知說非不知說。此比丘喜樂忍可，我亦如是喜樂忍可。」何以故？此比丘所說非法非律，此比丘非知說。大德！汝莫欲破和合僧。大德！當樂和合共僧和合。僧今和合歡喜不諍，同一住同一師學，如水乳合，于佛法中增益安樂住。大德！舍是破僧諍事。』諸比丘如是諫時，舍者善；若不捨者，諸比丘應三諫，舍是事故。乃至三諫，舍者善；若不捨，僧伽婆尸沙。

「若諸比丘，依聚落城邑住，污種姓、行惡行。污種姓亦見亦聞亦知，行惡行亦見亦聞亦知。諸比丘語此比丘言：『長老！汝污種姓、行惡行。汝污種姓亦見亦聞亦知，行惡行亦見亦聞亦知。長老！汝污種姓、行惡行。汝等出去，不應此中住。』彼比丘語諸比丘言：『諸比丘有愛、有恚、有癡、有怖。有餘同行比丘，有驅者、有不驅者。』諸比丘應語此比丘言：『長老！莫作是語言：「僧有愛、有恚、有癡、有怖。有餘同行比丘，有驅者、有不驅者。」何以故？諸比丘不愛、不恚、

【現代漢語翻譯】 現代漢語譯本：如果（有）兩個、三個乃至眾多的比丘，對比丘們說：『長老！不要勸諫這位比丘，這位比丘沒有惡意。為什麼呢？這位比丘所說符合佛法和戒律，這位比丘知道該說什麼，不該說什麼，這位比丘所說的是我們內心所希望、喜歡、認可的。這位比丘所希望、喜歡、認可的，我們也同樣希望、喜歡、認可。』（其他）比丘們說：『大德！不要這樣說：「這位比丘所說符合佛法和戒律，這位比丘知道該說什麼，不該說什麼。這位比丘喜歡認可的，我們也同樣喜歡認可。」為什麼呢？這位比丘所說的並不符合佛法和戒律，這位比丘並非知道該說什麼。大德！你不要想要破壞僧團的和合。大德！應當樂於和合，共同與僧團和合。僧團現在和合歡喜，沒有爭端，同一居住，同一師父教導，如同水乳交融，在佛法中增長安樂。大德！捨棄這種破壞僧團的爭端。』當比丘們這樣勸諫時，如果（他）捨棄（這種行為）就好；如果不捨棄，比丘們應該勸諫三次，讓他捨棄這種事情。乃至勸諫三次，捨棄就好；如果不捨棄，（則犯）僧伽婆尸沙（僧殘罪）。 如果（有）一些比丘，依靠聚落（jùluò，村莊）或城邑（chéngyì，城鎮）居住，（他們）是污濁種姓（wū zhuó zhǒng xìng，出身卑賤）的人，行為惡劣。（他們）是污濁種姓這件事，（其他比丘）也看見、聽見、知道；（他們）行為惡劣這件事，（其他比丘）也看見、聽見、知道。比丘們對比丘說：『長老！你是污濁種姓的人，行為惡劣。你是污濁種姓這件事，（我們）也看見、聽見、知道；你行為惡劣這件事，（我們）也看見、聽見、知道。長老！你是污濁種姓的人，行為惡劣。你們出去，不應該住在這裡。』那位比丘對比丘們說：『比丘們有愛、有恨、有癡、有恐懼。還有其他的同修比丘，有的驅趕（我），有的不驅趕（我）。』比丘們應該對比丘說：『長老！不要這樣說：「僧團有愛、有恨、有癡、有恐懼。還有其他的同修比丘，有的驅趕（你），有的不驅趕（你）。」為什麼呢？比丘們沒有愛、沒有恨、沒有癡、

【English Translation】 English version: If two or three, or even many, bhikkhus (比丘, monks) say to the bhikkhus: 'Venerable ones! Do not admonish this bhikkhu, this bhikkhu is not of evil intent. Why is that? What this bhikkhu says is in accordance with the Dhamma (佛法, the teachings of the Buddha) and the Vinaya (戒律, the monastic rules), this bhikkhu knows what to say and what not to say, what this bhikkhu says is what we desire, like, and approve of in our hearts. What this bhikkhu desires, likes, and approves of, we also desire, like, and approve of in the same way.' The bhikkhus say: 'Venerable Sirs! Do not say such words: 'What this bhikkhu says is in accordance with the Dhamma and the Vinaya, this bhikkhu knows what to say and what not to say. What this bhikkhu likes and approves of, we also like and approve of in the same way.' Why is that? What this bhikkhu says is not in accordance with the Dhamma and the Vinaya, this bhikkhu does not know what to say. Venerable Sirs! You should not want to break the harmony of the Sangha (僧團, monastic community). Venerable Sirs! You should delight in harmony, and together be in harmony with the Sangha. The Sangha is now in harmony, joyful, without disputes, dwelling together, learning from the same teacher, like milk and water mixed together, increasing in happiness and dwelling in the Buddha-Dhamma (佛法, the teachings of the Buddha). Venerable Sirs! Abandon this dispute that breaks the Sangha.' When the bhikkhus admonish in this way, it is good if he abandons (this behavior); if he does not abandon it, the bhikkhus should admonish him three times, to abandon this matter. Even after three admonishments, it is good if he abandons it; if he does not abandon it, (it is an offense entailing) Sanghādisesa (僧伽婆尸沙, a formal meeting of the Sangha). If there are some bhikkhus who, relying on a grāma (聚落, village) or nagara (城邑, town), are of impure lineage (污濁種姓) and engage in evil conduct. That they are of impure lineage, (other bhikkhus) have seen, heard, and know; that they engage in evil conduct, (other bhikkhus) have seen, heard, and know. The bhikkhus say to this bhikkhu: 'Venerable Sir! You are of impure lineage and engage in evil conduct. That you are of impure lineage, (we) have seen, heard, and know; that you engage in evil conduct, (we) have seen, heard, and know. Venerable Sir! You are of impure lineage and engage in evil conduct. You should leave, you should not dwell here.' That bhikkhu says to the bhikkhus: 'The bhikkhus have love, hatred, delusion, and fear. There are other fellow bhikkhus, some who drive (me) away, and some who do not drive (me) away.' The bhikkhus should say to that bhikkhu: 'Venerable Sir! Do not say such words: 'The Sangha has love, hatred, delusion, and fear. There are other fellow bhikkhus, some who drive (you) away, and some who do not drive (you) away.' Why is that? The bhikkhus do not have love, do not have hatred, do not have delusion,

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不癡、不怖。長老！汝污種姓、行惡行。汝污種姓亦見亦聞亦知，行惡行亦見亦聞亦知。污種姓，行惡行，汝舍此有愛有恚有癡有怖語。』是比丘如是諫時，舍者善；若不捨者，諸比丘應三諫，舍是事故。乃至三諫，舍者善；若不捨，僧伽婆尸沙。

「若比丘，惡口，于戒律中學、如來法中如法如毗尼，自身不受諫，語諸比丘言：『長老！莫向我說若善不善，我亦不向諸長老說若善不善。長老！止，莫諫我。』諸比丘諫此比丘言：『大德！于佛戒法中學如法如律，自身當受諫，莫不受諫。大德！如法如律諫諸比丘，諸比丘亦如法如律諫大德。何以故？如是具足，如來、應供、等正覺弟子眾得增長。種種相諫展轉相教，各各悔過、各各共語。』彼比丘如是諫時，舍者善；若不捨，諸比丘應三諫，舍是事故。乃至三諫，舍者善；若不捨，僧伽婆尸沙。」

「諸大德！我已說十三僧伽婆尸沙法，九初犯、四乃至三諫。若比丘犯一一法，隨知覆藏，應行別宿。行別宿竟，僧中六夜行摩那埵。卑下行凈意竟，應與除罪，順法行二十僧中滅罪。若少一人不滿二十滅是比丘罪，是比丘罪不得除。諸比丘亦有犯。此法如是。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

【現代漢語翻譯】 現代漢語譯本： 『不要愚癡，不要恐懼。長老！你玷污了種姓，做了惡行。你玷污種姓的事情，我們都看見、聽見、也知道了；你做惡行的事情，我們也看見、聽見、也知道了。你這個玷污種姓、做了惡行的人，應當捨棄這種帶有愛慾、嗔恚、愚癡、恐懼的話語。』當比丘這樣勸誡時，如果他肯捨棄是最好的；如果不肯捨棄，眾比丘應當勸誡他三次，讓他捨棄這件事。乃至勸誡三次，如果他肯捨棄是最好的；如果不肯捨棄，就犯了僧伽婆尸沙（Sanghavasesa，僧殘）。

『如果有個比丘，說話惡毒，在戒律中學習、在如來（Tathagata）的教法中如法如律，自己不接受勸誡，反而對其他比丘說：『長老們！不要對我講什麼是善、什麼是不善，我也不會對你們講什麼是善、什麼是不善。長老們！停止吧，不要勸誡我。』眾比丘應當勸誡這個比丘說：『大德！在佛陀的戒律和教法中學習，應當如法如律地接受勸誡，不要不接受勸誡。大德！你如法如律地勸誡其他比丘，其他比丘也應當如法如律地勸誡你。為什麼呢？因為這樣才能使如來、應供（Arhat）、等正覺（Samyaksambuddha）的弟子眾增長。大家互相勸誡，互相教導，各自懺悔過錯，互相交流。』當比丘這樣被勸誡時，如果他肯捨棄是最好的；如果不肯捨棄，眾比丘應當勸誡他三次，讓他捨棄這件事。乃至勸誡三次，如果他肯捨棄是最好的；如果不肯捨棄，就犯了僧伽婆尸沙（Sanghavasesa，僧殘）。』

『諸位大德！我已經說了十三條僧伽婆尸沙法（Sanghavasesa，僧殘），其中九條是初犯即犯，四條是經過三次勸誡后才犯。如果比丘犯了其中任何一條，知道後加以隱瞞，就應當進行別宿（Parivasa）。別宿結束后，在僧團中進行六夜的摩那埵（Manatta）。在卑下的狀態下以清凈的心意行事結束后，應當給予除罪，按照正法，在二十位僧人中進行滅罪。如果少於二十位僧人，就不能為這個比丘除罪，這個比丘的罪業就無法消除。諸位比丘也會犯這些法。這些法就是這樣。現在問諸位大德，這裡面清凈嗎？』（這樣說了三遍）

『諸位大德，這裡面清凈，因為大家默然不語，這件事就這樣成立了。』

【English Translation】 English version: 'Do not be foolish, do not be afraid. Elder! You have defiled your lineage and committed evil deeds. We have seen, heard, and known that you have defiled your lineage; we have seen, heard, and known that you have committed evil deeds. You who have defiled your lineage and committed evil deeds should abandon these words of love, hatred, delusion, and fear.' When a bhikkhu (monk) is admonished in this way, it is good if he abandons it; if he does not abandon it, the bhikkhus should admonish him three times to abandon this matter. Even after three admonishments, it is good if he abandons it; if he does not abandon it, he commits a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha).

'If a bhikkhu is malicious in speech, learning in the discipline and the Dharma (teachings) of the Tathagata (the Buddha), according to the Dharma and the Vinaya (monastic rules), and does not accept admonishment himself, but says to the other bhikkhus: 'Elders! Do not tell me what is good or not good, and I will not tell you what is good or not good. Elders! Stop, do not admonish me.' The bhikkhus should admonish this bhikkhu, saying: 'Venerable one! Learning in the Buddha's discipline and Dharma, you should accept admonishment according to the Dharma and the Vinaya, and not refuse admonishment. Venerable one! You should admonish the other bhikkhus according to the Dharma and the Vinaya, and the other bhikkhus should also admonish you according to the Dharma and the Vinaya. Why is that? Because in this way, the community of disciples of the Tathagata, Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) will grow. They will admonish each other in various ways, teach each other, confess their faults, and communicate with each other.' When a bhikkhu is admonished in this way, it is good if he abandons it; if he does not abandon it, the bhikkhus should admonish him three times to abandon this matter. Even after three admonishments, it is good if he abandons it; if he does not abandon it, he commits a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha).'

'Venerable ones! I have now recited the thirteen Sanghavasesa (offenses requiring initial and subsequent meetings of the Sangha) rules, nine of which are committed upon the first offense, and four of which are committed after three admonishments. If a bhikkhu commits any one of these offenses and conceals it after knowing it, he should undergo Parivasa (probation). After completing Parivasa, he should undergo Manatta (penance) for six nights in the Sangha. After acting with a pure mind in a humble state, he should be absolved of the offense, and according to the Dharma, the offense should be removed in a Sangha of twenty bhikkhus. If there are fewer than twenty bhikkhus, the offense of this bhikkhu cannot be removed, and his offense will not be eliminated. Bhikkhus may also commit these offenses. These are the rules. Now I ask the venerable ones, are you clear on this?' (This is said three times)

'Venerable ones, you are clear on this, because you remain silent. Thus, this matter is established.'

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「諸大德！此二不定法，半月半月說解脫戒經中來。

「若比丘，共一女人獨在覆障處、無人見處坐說欲事。有信優婆夷，三法中一一法說，若波羅夷、若僧伽婆尸沙、若波逸提。是坐處比丘自言：『我犯是罪。』於三法中應一一治，若婆羅夷、若僧伽婆尸沙、若波夜提。如有信優婆夷所說，應如法治是比丘。是名不定法。

「若比丘，共一女人不覆處坐。有信優婆夷，二法中一一法說，若僧伽婆尸沙、若波逸提。是坐比丘自言：『我犯是罪。』二法中應一一治，若僧伽婆尸沙、若波逸提。如有信優婆夷所說，應如法治是比丘。是名不定法。」

「諸大德！我已說二不定法。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！此三十尼薩耆波逸提法，半月半月說解脫戒經中來。

「若比丘，衣已竟，出迦絺那衣，畜長衣經十日得持。若過畜，尼薩耆波逸提。

「若比丘，衣已竟，出迦絺那衣，於三衣中離一一衣，異處經一宿，除僧羯磨，尼薩耆波逸提。

「若比丘，衣已竟，出迦絺那衣，得非時衣，欲須便受，受已疾成衣。若足者善，若不足得畜至一月。若過畜，尼薩耆波逸提。

「若比丘，共與非親里

【現代漢語翻譯】 現代漢語譯本 『諸位大德！這二條不定法，是半月半月誦說的解脫戒經中的內容。』 『如果比丘，與一個女人單獨在隱蔽的地方、沒有人的地方坐著，談論關於情慾的事情。有可信的優婆夷（Upasika，女居士），用三種罪名中的任何一種來指控，即波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）或波逸提（Payattika，單墮罪）。這個坐著的比丘自己承認：『我犯了這種罪。』那麼，應該用這三種罪名中的任何一種來處罰，即波羅夷、僧伽婆尸沙或波逸提。就像可信的優婆夷所說的那樣，應該依法懲處這個比丘。這叫做不定法。』 『如果比丘，與一個女人在不隱蔽的地方坐著。有可信的優婆夷，用兩種罪名中的任何一種來指控，即僧伽婆尸沙或波逸提。這個坐著的比丘自己承認：『我犯了這種罪。』那麼，應該用這兩種罪名中的任何一種來處罰，即僧伽婆尸沙或波逸提。就像可信的優婆夷所說的那樣，應該依法懲處這個比丘。這叫做不定法。』 『諸位大德！我已經說了兩條不定法。現在問諸位大德，這裡面清凈嗎？』（這樣說了三遍） 『諸位大德，這裡面清凈，因為大家默然不語，這件事就這樣決定了。』 『諸位大德！這三十條尼薩耆波逸提法（Nissaggiya Pacittiya，捨墮罪），是半月半月誦說的解脫戒經中的內容。』 『如果比丘，做衣服的事情已經結束，從迦絺那衣（Kathina，功德衣）中出來，儲存過長的衣服，經過十天還可以持有。如果超過時間儲存，犯尼薩耆波逸提罪。』 『如果比丘，做衣服的事情已經結束，從迦絺那衣中出來，對於三衣中的任何一件，離開放置的地方過一夜，除非有僧團的羯磨（Kamma，業，行動），犯尼薩耆波逸提罪。』 『如果比丘，做衣服的事情已經結束，從迦絺那衣中出來，得到非時之衣，想要的時候就接受，接受后迅速做成衣服。如果足夠了就好，如果不夠可以儲存到一個月。如果超過時間儲存，犯尼薩耆波逸提罪。』 『如果比丘，共同與非親屬……』

【English Translation】 English version 『Venerable Elders! These two uncertain rules come from the Patimokkha (解脫戒經) recited every half-month.』 『If a bhikkhu (比丘, monk) sits alone with a woman in a covered, secluded place and speaks about matters of lust, and a trustworthy Upasika (優婆夷, female lay follower) accuses him of one of three offenses: Parajika (波羅夷, defeat), Sanghavasesa (僧伽婆尸沙, formal meeting), or Payattika (波逸提, expiation), and the bhikkhu sitting there admits, 『I have committed this offense,』 he should be dealt with according to one of the three offenses: Parajika, Sanghavasesa, or Payattika. As the trustworthy Upasika has stated, the bhikkhu should be punished according to the Dhamma (法, law). This is called an uncertain rule.』 『If a bhikkhu sits with a woman in an uncovered place, and a trustworthy Upasika accuses him of one of two offenses: Sanghavasesa or Payattika, and the bhikkhu sitting there admits, 『I have committed this offense,』 he should be dealt with according to one of the two offenses: Sanghavasesa or Payattika. As the trustworthy Upasika has stated, the bhikkhu should be punished according to the Dhamma. This is called an uncertain rule.』 『Venerable Elders! I have recited the two uncertain rules. Now I ask the Venerable Elders, are you clear about this?』 (This is said three times) 『Venerable Elders, you are clear about this, because you are silent. Thus, this matter is concluded.』 『Venerable Elders! These thirty Nissaggiya Pacittiya (尼薩耆波逸提, offenses entailing forfeiture) rules come from the Patimokkha recited every half-month.』 『If a bhikkhu, after the Kathina (迦絺那, robe-cloth giving ceremony) is over, keeps an extra robe for more than ten days, it is a Nissaggiya Pacittiya.』 『If a bhikkhu, after the Kathina is over, spends a night away from any one of his three robes, without a Sanghakamma (僧羯磨, formal act of the Sangha), it is a Nissaggiya Pacittiya.』 『If a bhikkhu, after the Kathina is over, receives robes out of season, he may accept them if he needs them and quickly make them into robes. If he has enough, that is good. If he does not have enough, he may keep them for up to a month. If he keeps them longer, it is a Nissaggiya Pacittiya.』 『If a bhikkhu, together with a non-relative…』

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比丘尼博衣貿易，尼薩耆波逸提。

「若比丘，使非親里比丘尼浣染打故衣，尼薩耆波逸提。

「若比丘，從非親里居士居士婦乞衣，除余時，尼薩耆波逸提。余時者，奪衣、失衣、燒衣、漂衣，名余時。

「若比丘，奪衣、失衣、燒衣、漂衣。時非親里有信居士居士婦多與衣，是比丘當知足受衣。若過受，尼薩耆波逸提。

「若比丘，非親里居士居士婦為比丘具衣價，持此衣價與某甲比丘。是比丘先不受自恣請至居士家，作如是說：『居士實為我故辦衣價不？』居士言：『實爾。』比丘言：『善哉居士！當爲我辦如是好色衣，為好故。』若得衣，尼薩耆波逸提。

「若比丘，二居士各各為比丘辦衣價：『此物作衣已，與某甲比丘。』是比丘先不受自恣請，憶念往至彼居士家，作如是說：『居士！汝二人實欲為我作衣不耶？』答言：『實爾。』比丘言：『善哉居士！辦如是好衣價。為我共作一衣，為好故。』若得衣，尼薩耆波逸提。

「若比丘，若王、若大臣、若婆羅門、若長者、若居士、若商主、若長者婦，為比丘送衣價：『持此衣價與某甲比丘。』彼使至比丘所，作是說：『大德！受此衣價，慈愍故。』比丘言：『我不應受此衣價。若我須衣時，得凈衣便受。』使語比丘言

【現代漢語翻譯】 現代漢語譯本 比丘尼博衣貿易，觸犯尼薩耆波逸提罪（Nissaggiya Pacittiya，一種戒律）。

『如果比丘讓非親屬的比丘尼洗染縫補舊衣服，觸犯尼薩耆波逸提罪。』

『如果比丘向非親屬的在家男居士或女居士乞討衣服，除非在特殊情況下，否則觸犯尼薩耆波逸提罪。特殊情況是指：衣服被奪走、丟失、燒燬、或被水沖走。』

『如果比丘的衣服被奪走、丟失、燒燬、或被水沖走。這時，如果非親屬的有信仰的男居士或女居士願意多佈施衣服，這位比丘應當知道適量接受。如果接受過多，觸犯尼薩耆波逸提罪。』

『如果非親屬的男居士或女居士為比丘準備了買衣服的錢，並把這些錢交給某位比丘。這位比丘事先沒有接受他們的邀請，就擅自去居士家，這樣說：『居士們，你們真的爲了我準備了買衣服的錢嗎？』居士回答：『確實如此。』比丘說：『太好了，居士們！請為我準備這樣好顏色的衣服，爲了（得到）好的（衣服）。』如果得到了衣服，觸犯尼薩耆波逸提罪。』

『如果兩位居士各自為比丘準備了買衣服的錢：『用這些錢做好衣服后，送給某位比丘。』這位比丘事先沒有接受他們的邀請，就想著去居士家，這樣說：『居士們！你們真的想為我做衣服嗎？』他們回答說：『確實如此。』比丘說：『太好了，居士們！請準備這樣好的買衣服的錢。為我一起做一件衣服，爲了（得到）好的（衣服）。』如果得到了衣服，觸犯尼薩耆波逸提罪。』

『如果國王、大臣、婆羅門（Brahmin，印度教祭司）、長者（wealthy man）、居士、商主（merchant leader）、或長者婦，為比丘送來買衣服的錢：『拿著這些錢送給某位比丘。』使者到達比丘處，這樣說：『大德（Venerable Sir，對僧侶的尊稱）！請接受這些買衣服的錢，因為慈悲憐憫您。』比丘說：『我不應該接受這些買衣服的錢。如果我需要衣服的時候，得到了清凈的衣服就可以接受。』使者對比丘說：

【English Translation】 English version Bhikkhuni's (female monastic) trading for robes: Nissaggiya Pacittiya (an offense requiring forfeiture and confession).

'If a bhikkhu (monk) has a robe washed, dyed, or beaten by a bhikkhuni who is not a relative, it is a Nissaggiya Pacittiya.'

'If a bhikkhu asks for a robe from a householder or a householder's wife who is not a relative, except at the proper time, it is a Nissaggiya Pacittiya. The proper times are: when a robe is taken away, lost, burned, or washed away.'

'If a bhikkhu's robe is taken away, lost, burned, or washed away, and at that time a faithful householder or householder's wife who is not a relative offers many robes, the bhikkhu should know the proper amount to accept. If he accepts more than that, it is a Nissaggiya Pacittiya.'

'If a householder or householder's wife who is not a relative prepares the price of a robe for a bhikkhu and gives this price to a certain bhikkhu, and this bhikkhu, without having been invited beforehand, goes to the householder's house and says: 'Householder, did you really prepare the price of a robe for me?' The householder says: 'Indeed.' The bhikkhu says: 'Good, householder! Prepare for me such a good-colored robe, for the sake of (getting) a good (robe).' If he obtains the robe, it is a Nissaggiya Pacittiya.'

'If two householders each prepare the price of a robe for a bhikkhu: 'Having made a robe with this, give it to a certain bhikkhu.' This bhikkhu, without having been invited beforehand, remembering, goes to those householders' houses and says: 'Householders! Do you two really want to make a robe for me?' They answer: 'Indeed.' The bhikkhu says: 'Good, householders! Prepare such a good price for a robe. Make one robe together for me, for the sake of (getting) a good (robe).' If he obtains the robe, it is a Nissaggiya Pacittiya.'

'If a king, a minister, a Brahmin (Hindu priest), a wealthy man, a householder, a merchant leader, or a wealthy man's wife sends the price of a robe for a bhikkhu: 'Take this price of a robe and give it to a certain bhikkhu.' That messenger goes to the bhikkhu and says: 'Venerable Sir (term of respect for a monk)! Accept this price of a robe, out of compassion.' The bhikkhu says: 'I should not accept this price of a robe. If I need a robe, I can accept a pure robe when I get it.' The messenger says to the bhikkhu:

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：『大德！有執事人不？』須衣比丘言：『有。若守園人、若優婆塞，此是比丘執事人。』彼使詣執事人所，白言：『執事！此是某甲衣價，為某甲比丘作衣已，某時當與某甲比丘。』彼使與衣價已，至比丘所，語比丘言：『大德！所示某甲執事人，我已與衣價。大德！須衣時往取，當得衣。』須衣比丘往執事人所，二返三返語言：『我須衣。』若二返三返為作憶念，得衣者善；若不得衣，四返五返六返在前默然住，令彼憶念。若四返五返六返在前默然住，得衣者善；若不得衣，過是求得衣，尼薩耆波逸提。若不得衣，隨衣價所來處，若自往、若遣好使，往語施主言：『汝先遣使送衣價與某甲比丘，是比丘未曾得衣。施主還取，莫使失。是名如法。』

「若比丘，雜憍奢耶作臥具、若使他作，成者，尼薩耆波逸提。

「若比丘，純黑羺羊毛作臥具、若使人作，尼薩耆波逸提。

「若比丘，作臥具，應用二分黑羊毛、第三分白、第四分尨，若使人作，尼薩耆波逸提。

「若比丘，作新臥具，當取故者方一手褋新者上。若不著，尼薩耆波逸提。

「若比丘，作臥具，應六年持。若減六年更作臥具，尼薩耆波逸提。

「若比丘，行路中得羊毛，須者應取。若無人持，得自持行三由旬。

【現代漢語翻譯】 現代漢語譯本：『大德！有負責處理事務的人嗎？』需要衣服的比丘說：『有。如果是看守園子的人，或者是優婆塞（Upasaka，在家男居士），這些人就是比丘負責處理事務的人。』那個人就去到負責處理事務的人那裡，告訴他說：『執事！這是某某衣服的價錢，是為某某比丘做衣服的，在某某時候應該交給某某比丘。』那個人把衣服的價錢給了執事之後，就到比丘那裡，對比丘說：『大德！您所指示的某某執事人，我已經把衣服的價錢給他了。大德！您需要衣服的時候去取，應該可以得到衣服。』需要衣服的比丘去到執事那裡，兩次三次地說：『我需要衣服。』如果兩次三次地提醒他，能得到衣服就好；如果得不到衣服，就四次五次六次地在他面前默默地站著，讓他想起這件事。如果四次五次六次地在他面前默默地站著，能得到衣服就好；如果得不到衣服，超過這個次數再去求得衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。如果得不到衣服，就順著衣價的來源，或者自己去，或者派可靠的使者，去告訴施主說：『您先前派人送衣價給某某比丘，這位比丘還沒有得到衣服。請施主把衣價拿回去，不要讓它丟失。』這叫做如法處理。』 『如果比丘，摻雜憍奢耶（Koseyya，絲綢）製作臥具，或者指使他人制作，一旦完成，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘，用純黑色的羺羊毛（mena，上等羊毛）製作臥具，或者指使他人制作，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘，製作臥具，應該用兩份黑色的羊毛，三分之一的白色羊毛，四分之一的雜色羊毛，或者指使他人制作，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘，製作新的臥具，應當從舊的臥具上取下一手掌大小的布片縫在新臥具上。如果不這樣做，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘，製作臥具，應該使用六年。如果不到六年就重新制作臥具，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘，在行路途中得到羊毛，需要的話就應該取走。如果沒有人拿著，可以自己拿著走三個由旬（yojana，古印度長度單位）。』

【English Translation】 English version: 『Venerable sir! Is there a person in charge of affairs?』 The bhikkhu (monk) in need of a robe said: 『Yes. If it is a gardener or an Upasaka (layman), these are the people in charge of affairs for the bhikkhu.』 That person then went to the person in charge of affairs and said: 『Sir, this is the price of a robe for so-and-so bhikkhu, to make a robe for so-and-so bhikkhu, and it should be given to so-and-so bhikkhu at such-and-such time.』 After that person gave the price of the robe to the person in charge of affairs, he went to the bhikkhu and said to the bhikkhu: 『Venerable sir! The person in charge of affairs you indicated, I have already given him the price of the robe. Venerable sir! When you need a robe, go and get it, you should be able to get the robe.』 The bhikkhu in need of a robe went to the person in charge of affairs, and said two or three times: 『I need a robe.』 If he can get the robe after reminding him two or three times, that is good; if he cannot get the robe, he should stand silently in front of him four, five, or six times, so that he remembers the matter. If he can get the robe after standing silently in front of him four, five, or six times, that is good; if he cannot get the robe, to seek to get the robe beyond this number of times, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture). If he cannot get the robe, following the source of the robe price, either go himself or send a reliable messenger, to tell the donor: 『You previously sent a messenger to send the robe price to so-and-so bhikkhu, but this bhikkhu has not received the robe. Please take back the robe price, lest it be lost.』 This is called handling it according to the Dhamma (the law).』 『If a bhikkhu makes a bedding mixed with Koseyya (silk), or has someone else make it, once it is completed, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).』 『If a bhikkhu makes a bedding made of pure black mena (fine) sheep's wool, or has someone else make it, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).』 『If a bhikkhu makes a bedding, he should use two parts black sheep's wool, one-third white sheep's wool, and one-quarter mixed-color sheep's wool, or has someone else make it, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).』 『If a bhikkhu makes a new bedding, he should take a handspan of cloth from an old one and attach it to the new one. If he does not do so, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).』 『If a bhikkhu makes a bedding, he should keep it for six years. If he makes a new bedding in less than six years, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).』 『If a bhikkhu obtains sheep's wool while traveling, he should take it if he needs it. If no one is carrying it, he may carry it himself for three yojana (an ancient Indian unit of distance).』

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若過者，尼薩耆波逸提。

「若比丘，使非親里比丘尼浣染擗羊毛，尼薩耆波逸提。

「若比丘，種種販賣，尼薩耆波逸提。

「若比丘，種種貿易寶物，尼薩耆波逸提。

「若比丘，自手取寶，尼薩耆波逸提。

「若比丘，畜長缽不凈施，過十日，尼薩耆波逸提。

「若比丘，缽減五綴不漏，更求新缽，為好故，若得者，尼薩耆波逸提。彼比丘應僧中舍，若無缽比丘應受。應好持，乃至破。是法應爾。

「若比丘，自乞縷，使非親里織師織作衣，尼薩耆波逸提。

「若比丘，非親里居士使織師為比丘織作衣。是比丘先不受自恣請，憶念往織師所，語織師言：『汝今當知，此衣為我織。極好織令致好，我當多少與汝衣價。』若比丘與價，乃至一食，得衣者，尼薩耆波逸提。

「若比丘，先與比丘衣，后瞋恚，若自奪、若使人奪取，尼薩耆波逸提。

「若比丘，十日未滿夏三月，若有急施衣，欲須便受，受已依時應畜。若過畜，尼薩耆波逸提。

「若比丘，春末一月在應求雨浴衣，半月后應用。若過用，尼薩耆波逸提。

「若比丘，在阿蘭若有疑怖畏處，比丘三衣中若留一一衣置舍內，及有因緣出界離衣，乃至六夜。若過，尼薩耆波逸提。

【現代漢語翻譯】 現代漢語譯本 違犯者，構成尼薩耆波逸提罪（Nissaggiya Pacittiya，一種懺悔罪）。

『如果比丘（bhikkhu，佛教僧侶）讓非親屬的比丘尼（bhikkhuni，佛教女尼）洗、染、彈羊毛，構成尼薩耆波逸提罪。』

『如果比丘進行各種販賣，構成尼薩耆波逸提罪。』

『如果比丘進行各種寶物貿易，構成尼薩耆波逸提罪。』

『如果比丘親手拿取寶物，構成尼薩耆波逸提罪。』

『如果比丘蓄積超過十日未施捨的長缽，構成尼薩耆波逸提罪。』

『如果比丘的缽少於五個補綴且沒有漏，卻爲了美觀而尋求新缽，如果得到了，構成尼薩耆波逸提罪。這位比丘應當在僧團中捨棄它，如果沒有缽的比丘應當接受。應當好好持有，直到破損。法應如此。』

『如果比丘自己乞求絲線，讓非親屬的織工織布做衣服，構成尼薩耆波逸提罪。』

『如果比丘讓非親屬的居士（居士，在家信徒）讓織工為比丘織布做衣服。這位比丘事先沒有接受自恣請（pavāraṇā，邀請），卻記得前往織工處，告訴織工說：「你現在應當知道，這件衣服是為我織的。要織得非常好，我將或多或少地給你衣價。」如果比丘給了價錢，哪怕是一餐飯的價值，得到了衣服，構成尼薩耆波逸提罪。』

『如果比丘，先前給了其他比丘衣服，後來生氣了，自己奪回或者讓人奪回，構成尼薩耆波逸提罪。』

『如果比丘，在十日未滿的夏三月（雨季安居的三個月），如果有緊急施捨的衣服，想要立刻接受，接受后應當按時儲藏。如果過度儲藏，構成尼薩耆波逸提罪。』

『如果比丘，在春末一個月時應當尋求雨浴衣（洗澡時穿的衣服），半個月后可以使用。如果過度使用，構成尼薩耆波逸提罪。』

『如果比丘，在阿蘭若（arañña，森林）有疑慮和恐懼的地方，比丘的三衣中如果留下一件衣服放在住所內，以及有因緣出界離開衣服，最多六夜。如果超過，構成尼薩耆波逸提罪。』

【English Translation】 English version For one who transgresses, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).

『If a bhikkhu (Buddhist monk) causes a bhikkhuni (Buddhist nun) who is not a relative to wash, dye, or card wool, it is a Nissaggiya Pacittiya.』

『If a bhikkhu engages in various kinds of selling, it is a Nissaggiya Pacittiya.』

『If a bhikkhu engages in various kinds of trading in valuables, it is a Nissaggiya Pacittiya.』

『If a bhikkhu takes valuables with his own hand, it is a Nissaggiya Pacittiya.』

『If a bhikkhu keeps a bowl that has been kept for too long without giving it away, exceeding ten days, it is a Nissaggiya Pacittiya.』

『If a bhikkhu's bowl has fewer than five patches and does not leak, and he seeks a new bowl for the sake of beauty, if he obtains it, it is a Nissaggiya Pacittiya. That bhikkhu should forfeit it in the Sangha (monastic community), and a bhikkhu without a bowl should receive it. He should keep it well, until it breaks. This is the proper way.』

『If a bhikkhu asks for thread himself and causes a weaver who is not a relative to weave cloth for a robe, it is a Nissaggiya Pacittiya.』

『If a bhikkhu causes a householder (lay follower) who is not a relative to have a weaver weave cloth for a robe for the bhikkhu, and that bhikkhu, without having first accepted a pavāraṇā (invitation), remembering, goes to the weaver and says to the weaver, 「You should know that this robe is being woven for me. Weave it very well, and I will give you the price of the robe, more or less.」 If the bhikkhu gives a price, even the value of one meal, and obtains the robe, it is a Nissaggiya Pacittiya.』

『If a bhikkhu, having previously given a robe to another bhikkhu, later becomes angry and takes it back himself or causes another to take it back, it is a Nissaggiya Pacittiya.』

『If a bhikkhu, before the ten days are complete in the three months of summer (the rainy season retreat), if there is an urgently donated robe, wishes to receive it immediately, having received it, he should store it according to the time. If he stores it excessively, it is a Nissaggiya Pacittiya.』

『If a bhikkhu, in the last month of spring, should seek a rain-bathing cloth (a cloth worn while bathing), and after half a month, he may use it. If he uses it excessively, it is a Nissaggiya Pacittiya.』

『If a bhikkhu, in a forest (arañña) where there is doubt and fear, if the bhikkhu leaves one of his three robes in his dwelling, and if there is a reason to go beyond the boundary leaving the robes, for up to six nights. If it exceeds, it is a Nissaggiya Pacittiya.』

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「若比丘。知他與僧物。自回入己。尼薩耆波逸提。

「若比丘，有病聽畜酥油、生酥、蜜、石蜜，齊七日得服。若過七日服，尼薩耆波逸提。」

「諸大德！我已說三十尼薩耆波逸提法。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！是九十波逸提法，半月半月說解脫戒經中來。

「若比丘，故妄語，波逸提。

「若比丘，兩舌語，波逸提。

「若比丘，毀呰語，波逸提。

「若比丘，僧如法斷事後發起，波逸提。

「若比丘，與女人說法過五六語，除有智男子，波逸提。

「若比丘，與未受具戒人同誦，波逸提。

「若比丘，向未受具戒人自說得過人法，實者，波逸提。

「若比丘，知他比丘有粗惡罪，向未受大戒人說，除僧羯磨，波逸提。

「若比丘，知他施僧物，回與知識，波逸提。

「若比丘，半月說戒時作是說：『何用此雜碎戒為？說是戒時令人悔惱懷疑。』輕毀戒故，波逸提。十。

「若比丘，壞種子鬼神村，波逸提。

「若比丘，譏罵者，波逸提。

「若比丘，不受諫，波逸提。

「若比丘，露地置僧臥具，不自收舉

【現代漢語翻譯】 現代漢語譯本 『如果比丘（bhikkhu，佛教出家人）知道那是僧團的物品，卻私自拿來給自己用，犯捨墮（Nissaggiya Pacittiya）。』 『如果比丘生病，允許儲存酥油（sū ghee）、生酥（raw ghee）、蜂蜜（honey）、石蜜（rock sugar），最多可以服用七天。如果超過七天服用，犯捨墮。』 『諸位大德！我已經說了三十條捨墮法。現在問諸位大德，在這當中是否清凈？』（這樣說了三次） 『諸位大德在這當中是清凈的，因為默然不語，這件事就這樣定了。』 『諸位大德！這九十條波逸提法（Pācittiya），每半個月在說解脫戒經（戒本）時宣說。』 『如果比丘，故意說謊，犯波逸提。』 『如果比丘，說離間語，犯波逸提。』 『如果比丘，說誹謗語，犯波逸提。』 『如果比丘，僧團如法判決事情之後又生起爭端，犯波逸提。』 『如果比丘，與女人說法超過五六句，除非有明智的男子在場，犯波逸提。』 『如果比丘，與未受具足戒的人一起背誦戒律，犯波逸提。』 『如果比丘，向未受具足戒的人自稱證得了過人法，如果所說是真實的，犯波逸提。』 『如果比丘，知道其他比丘有粗惡的罪行，向未受具足戒的人說，除非是爲了僧團的羯磨（kaṛma，佛教儀式），犯波逸提。』 『如果比丘，知道是施捨給僧團的物品，卻轉送給相識的人，犯波逸提。』 『如果比丘，在半月誦戒時這樣說：『要這些瑣碎的戒律有什麼用？說是戒律時令人懊惱懷疑。』因為輕視譭謗戒律，犯波逸提。』 『如果比丘，破壞種子或鬼神村，犯波逸提。』 『如果比丘，辱罵他人，犯波逸提。』 『如果比丘，不接受勸諫，犯波逸提。』 『如果比丘，在露天放置僧團的臥具，不自己收拾』

【English Translation】 English version 『If a bhikkhu (Buddhist monk) knows that something belongs to the Sangha (monastic community) and redirects it for his own use, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).』 『If a bhikkhu is sick, he is allowed to store ghee (sū ghee), raw ghee, honey (honey), and rock sugar (rock sugar), and may consume them for up to seven days. If he consumes them after seven days, it is a Nissaggiya Pacittiya.』 『Venerable sirs, I have recited the thirty Nissaggiya Pacittiya rules. Now I ask the venerable sirs, are you clear about them?』 (This is said three times) 『The venerable sirs are clear about them, because you are silent. Thus, this matter is settled.』 『Venerable sirs, these ninety Pācittiya (minor offenses) rules are recited every half-month in the recitation of the Patimokkha (code of monastic discipline).』 『If a bhikkhu intentionally tells a lie, it is a Pācittiya.』 『If a bhikkhu speaks with a divisive tongue, it is a Pācittiya.』 『If a bhikkhu speaks abusively, it is a Pācittiya.』 『If a bhikkhu initiates a dispute after the Sangha has lawfully adjudicated a matter, it is a Pācittiya.』 『If a bhikkhu teaches the Dhamma (teachings) to a woman for more than five or six sentences, unless there is an intelligent man present, it is a Pācittiya.』 『If a bhikkhu recites (the scriptures) together with someone who has not received full ordination, it is a Pācittiya.』 『If a bhikkhu claims to have attained superior qualities to someone who has not received full ordination, if it is true, it is a Pācittiya.』 『If a bhikkhu knows that another bhikkhu has committed a serious offense and tells someone who has not received full ordination, unless it is for a Sangha kaṛma (act), it is a Pācittiya.』 『If a bhikkhu knows that something has been donated to the Sangha and redirects it to an acquaintance, it is a Pācittiya.』 『If a bhikkhu, during the half-monthly recitation of the Patimokkha, says: 『What is the use of these minor rules? Reciting these rules causes annoyance and doubt.』 Because of disparaging the rules, it is a Pācittiya.』 『If a bhikkhu destroys seeds or a spirit village, it is a Pācittiya.』 『If a bhikkhu reviles another, it is a Pācittiya.』 『If a bhikkhu does not accept admonishment, it is a Pācittiya.』 『If a bhikkhu leaves Sangha bedding in an open space without putting it away himself』

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、不教人舉，舍行，波逸提。

「若比丘，僧房中鋪草鋪葉，不自舉、不教人舉，舍行，波逸提。

「若比丘，知他比丘先住處，後來強鋪臥具宿，『若嫌迮者自當去。』以是因緣，波逸提。

「若比丘，先瞋恚，為惱亂故牽他出房，波逸提。

「若比丘，房重閣上脫腳床，不支援，若坐若臥，波逸提。

「若比丘，知水有蟲，自澆草土、若教人澆，波逸提。

「若比丘，欲作大房，自觀視二覆三覆，至窗牖。若過，波逸提。(二十。外國平頭屋上開窗，橫覆二三板則至牖)

「若比丘，僧不差，教授比丘尼，波逸提。

「若比丘，為僧差，教授比丘尼，乃至日沒，波逸提。

「若比丘，入比丘尼寺，為無病比丘尼說法教授，波逸提。

「若比丘，語比丘言：『諸比丘為資生故教授比丘尼。』波逸提。

「若比丘，與非親里比丘尼衣，波逸提。

「若比丘，與非親里比丘尼作衣，波逸提。

「若比丘，與比丘尼計挍同道行，除余時，波逸提。余時者，若多伴行、有疑恐怖，此是余時。

「若比丘，與比丘尼計挍乘一船，若上水、若下水，除直渡，波逸提。

「若比丘，獨與女人屏處坐，波逸提。

「若比丘，知

【現代漢語翻譯】 現代漢語譯本 不（自己）教人挪動（僧房內的臥具），舍行，波逸提（一種戒律名稱）。 『如果比丘在僧房中鋪草或鋪葉子，不自己挪動，也不教別人挪動，舍行，波逸提。』 『如果比丘，明知其他比丘先住在那裡，後來強行鋪設臥具住宿，（還說）「如果嫌擁擠就自己離開」。因為這個緣故，波逸提。』 『如果比丘，先是嗔怒，爲了惱亂他人而強行把他人拉出房間，波逸提。』 『如果比丘，在多層建築的房間里，脫落了床腳，不去支撐，（還在上面）或坐或臥，波逸提。』 『如果比丘，明知水中有蟲，自己澆灌草地或泥土，或者教別人澆灌，波逸提。』 『如果比丘，想要建造大房屋，自己觀察（地基）兩層或三層的高度，直到窗戶的位置。如果超過了（規定的高度），波逸提。（二十。外國平頂房屋在屋頂上開窗戶，橫向覆蓋兩三塊木板就到了窗戶的位置）』 『如果比丘，沒有得到僧團的委派，去教導比丘尼（Bhikshuni，女性出家人），波逸提。』 『如果比丘，被僧團委派，去教導比丘尼，直到日落，波逸提。』 『如果比丘，進入比丘尼寺廟，為沒有生病的比丘尼說法教授，波逸提。』 『如果比丘，對比丘說：「諸位比丘爲了生活所需而教導比丘尼。」波逸提。』 『如果比丘，給予非親屬的比丘尼衣服，波逸提。』 『如果比丘，為非親屬的比丘尼製作衣服，波逸提。』 『如果比丘，與比丘尼約定一同行走，除非特殊情況，波逸提。特殊情況是指，如果多人同行、有疑慮或恐懼，這才是特殊情況。』 『如果比丘，與比丘尼約定乘坐同一條船，無論是上水還是下水，除非是直接橫渡，波逸提。』 『如果比丘，獨自與女人在隱蔽的地方坐在一起，波逸提。』 『如果比丘，知道……』

【English Translation】 English version Not instructing someone to move (monastic bedding), expiation. 『If a bhikkhu, having spread grass or leaves in a monastic dwelling, does not move it himself, nor instructs another to move it, expiation.』 『If a bhikkhu, knowing that another bhikkhu has dwelt there first, forcefully spreads out bedding and stays, (saying,) 『If (he is) bothered by the crowding, he himself should leave,』 because of this reason, expiation.』 『If a bhikkhu, first being angry, pulls another out of his room for the sake of annoyance, expiation.』 『If a bhikkhu, in a room on an upper story, (has) a bed with detached legs, does not support it, and sits or lies down (on it), expiation.』 『If a bhikkhu, knowing that there are living beings in the water, waters grass or soil himself, or instructs another to water (it), expiation.』 『If a bhikkhu, wanting to build a large dwelling, inspects two or three roof coverings up to the windows. If (he) exceeds (this), expiation. (Twenty. In foreign flat-roofed houses, opening windows on the roof, covering two or three boards horizontally reaches the window.)』 『If a bhikkhu, not being appointed by the Sangha (community of monks), instructs a bhikkhuni (female monastic), expiation.』 『If a bhikkhu, being appointed by the Sangha, instructs a bhikkhuni, even until sunset, expiation.』 『If a bhikkhu, enters a bhikkhuni's monastery, and teaches the Dhamma (teachings) to a bhikkhuni who is not ill, expiation.』 『If a bhikkhu, says to a bhikkhu: 『The bhikkhus instruct bhikkhunis for the sake of livelihood,』 expiation.』 『If a bhikkhu, gives clothing to a bhikkhuni who is not a relative, expiation.』 『If a bhikkhu, makes clothing for a bhikkhuni who is not a relative, expiation.』 『If a bhikkhu, arranges to travel on the same road with a bhikkhuni, except at other times, expiation. 『Other times』 means if traveling with many companions, or there is doubt or fear, this is 『other times.』 『If a bhikkhu, arranges to travel on the same boat with a bhikkhuni, whether upstream or downstream, except for crossing directly, expiation.』 『If a bhikkhu, sits alone with a woman in a secluded place, expiation.』 『If a bhikkhu, knows...』

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比丘尼讚歎食，除施主先有意，波逸提。

「若比丘，展轉食，除余時，波逸提。余時者，病時、作衣時、施衣時，此是時。

「若比丘，施一食處，無病比丘應一食。若過受，波逸提。

「若眾多比丘于檀越家乞食，信法長者多與䴵麨，比丘須者應取二三缽。若過取，波逸提。持至住處，和合共食。此法應爾。

「若比丘，足食竟更食者，波逸提。

「若比丘，知他比丘足食竟，請與食，波逸提。

「若比丘，別眾食，除余時，波逸提。除余時者，病時、作衣時、施衣時、道行時、船行時、大會時、沙門施食時，此是時。

「若比丘，非時食可食物，波逸提。

「若比丘，食殘宿食，波逸提。

「若比丘，不受食舉入口中，除水、楊枝，波逸提。

「若比丘，得好美飲食，酥油、蜜、石蜜、乳酪、生酥、若魚若肉，無病為己索而食者，波逸提。

「若比丘，知水有蟲，飲用者，波逸提。

「若比丘，知他食家，直入，波逸提。

「若比丘，食家強坐，波逸提。

「若比丘，出家外道自手與食，波逸提。

「若比丘，往觀軍陣，除因緣，波逸提。

「若比丘，有因緣入軍中，若過二宿至三宿，波逸提。

【現代漢語翻譯】 現代漢語譯本 比丘尼讚歎食物，如果施主沒有事先表示意願，犯波逸提（Pācittiya，一種戒律名稱）。 『如果比丘輾轉乞食，除非有特殊情況，犯波逸提。特殊情況是指：生病時、縫製衣服時、佈施衣服時，這些是特殊情況。』 『如果比丘接受了一個指定供食的地點，沒有生病的比丘應該只在那裡吃一餐。如果接受過多，犯波逸提。』 『如果眾多比丘在施主家乞食，慷慨的信徒供養大量的䴵麨（mài chǎo，炒麵），有需要的比丘應該取二到三缽。如果拿取過多，犯波逸提。拿回住處，大家一起分享。應該如此實行。』 『如果比丘已經吃飽了還繼續吃，犯波逸提。』 『如果比丘明知其他比丘已經吃飽了，還勸他吃，犯波逸提。』 『如果比丘分開大眾的食物，除非有特殊情況，犯波逸提。特殊情況是指：生病時、縫製衣服時、佈施衣服時、路上行走時、乘船時、參加大型集會時、沙門佈施食物時，這些是特殊情況。』 『如果比丘在非規定的時間吃可以食用的食物，犯波逸提。』 『如果比丘吃剩餘的隔夜食物，犯波逸提。』 『如果比丘沒有接受就直接把食物放入口中，除了水和楊枝（yáng zhī，一種用來清潔牙齒的樹枝），犯波逸提。』 『如果比丘得到美味的食物，如酥油（sū yóu， clarified butter）、蜂蜜、石蜜（shí mì，一種冰糖）、乳酪、生酥（shēng sū，fresh butter）、魚或肉，沒有生病卻爲了自己去索取並食用，犯波逸提。』 『如果比丘知道水中有蟲，還飲用，犯波逸提。』 『如果比丘未經允許直接進入施主的家，犯波逸提。』 『如果比丘在施主家強行坐下，犯波逸提。』 『如果比丘接受出家外道親手給予的食物，犯波逸提。』 『如果比丘前去觀看軍隊的陣勢，除非有特殊原因，犯波逸提。』 『如果比丘因為特殊原因進入軍隊中，如果停留超過兩夜到三夜，犯波逸提。』

【English Translation】 English version If a Bhikkhuni praises food, without the donor's prior intention, it is a Pācittiya. 『If a Bhikkhu begs for food in a roundabout way, except at other times, it is a Pācittiya. Other times are: when sick, when making robes, when giving robes, these are the times.』 『If a Bhikkhu receives a designated place for food offering, a Bhikkhu who is not sick should eat only one meal there. If he receives more than that, it is a Pācittiya.』 『If many Bhikkhus beg for food at a donor's house, and a faithful elder gives a lot of 䴵麨 (mài chǎo, roasted flour), a Bhikkhu in need should take two or three bowls. If he takes more than that, it is a Pācittiya. He should take it back to the dwelling place and share it together. This is how it should be done.』 『If a Bhikkhu eats again after having had enough, it is a Pācittiya.』 『If a Bhikkhu, knowing that another Bhikkhu has had enough, urges him to eat, it is a Pācittiya.』 『If a Bhikkhu separates the food of the Sangha, except at other times, it is a Pācittiya. Other times are: when sick, when making robes, when giving robes, when traveling on the road, when traveling by boat, when attending a large gathering, when a Shramana gives food, these are the times.』 『If a Bhikkhu eats edible food at an improper time, it is a Pācittiya.』 『If a Bhikkhu eats leftover stale food, it is a Pācittiya.』 『If a Bhikkhu puts food into his mouth without receiving it, except for water and a Yangzhi (yáng zhī, a twig used for cleaning teeth), it is a Pācittiya.』 『If a Bhikkhu obtains delicious food, such as ghee (sū yóu, clarified butter), honey, rock sugar (shí mì, rock candy), yogurt, fresh butter (shēng sū, fresh butter), fish or meat, and without being sick, asks for it for himself and eats it, it is a Pācittiya.』 『If a Bhikkhu knows that there are insects in the water and drinks it, it is a Pācittiya.』 『If a Bhikkhu enters a donor's house directly without permission, it is a Pācittiya.』 『If a Bhikkhu sits forcibly in a donor's house, it is a Pācittiya.』 『If a Bhikkhu receives food given by a non-Buddhist renunciate with their own hand, it is a Pācittiya.』 『If a Bhikkhu goes to watch a military array, unless there is a reason, it is a Pācittiya.』 『If a Bhikkhu enters the military for a reason, if he stays for more than two nights up to three nights, it is a Pācittiya.』

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「若比丘，軍中住若二宿若三宿，觀軍發行勢力幢麾，種種觀視心生樂順，波逸提。

「若比丘，瞋恚心打比丘，波逸提。

「若比丘，瞋恚心以手擬比丘，波逸提。

「若比丘，知他比丘有粗惡罪，覆藏者，波逸提。

「若比丘，與欲已后還悔，波逸提。

「若比丘，語比丘言：『長老！共入某村，當與汝多美食。』是比丘至村，竟不令與此比丘食。語言：『長老！汝去。我共汝若坐若語不樂，我獨坐獨語樂。』非余因緣而遣去者，波逸提。

「若比丘，無病因緣，露地然火、若教人然，波逸提。

「若比丘，與未受具戒人同室宿，至三宿，波逸提。

「若比丘，如是說：『我知佛法義，行淫慾不障道。』諸比丘應諫此比丘言：『長老！莫作是語，莫謗世尊，謗世尊者不善。世尊不作是說，世尊無數方便說行淫慾是障道法。如是世尊說慾障道，長老舍此惡見。』是比丘如是諫時，舍者善；若不捨，彼比丘應三諫，舍是事故。乃至三諫，舍者善；若不捨，波逸提。

「若比丘，知如是人未舍惡見，共宿共食、同一羯磨，波逸提。

「若比丘，知沙彌作如是說：『我如是知佛法義，行淫慾非障道法。』諸比丘應諫此沙彌言：『莫作是語，莫謗世尊，謗世

【現代漢語翻譯】 現代漢語譯本 『如果比丘在軍隊中停留兩夜或三夜，觀看軍隊的行進、勢力和旗幟，心中產生喜悅和順從，犯波逸提罪（一種輕罪）。』

『如果比丘懷著嗔恚心毆打比丘，犯波逸提罪。』

『如果比丘懷著嗔恚心用手威脅比丘，犯波逸提罪。』

『如果比丘知道其他比丘犯有粗惡的罪行，卻加以隱瞞，犯波逸提罪。』

『如果比丘給予同意之後又反悔，犯波逸提罪。』

『如果比丘對其他比丘說：「長老！我們一起去某個村莊，我會給你很多美食。」這位比丘到了村莊，最終卻沒有給那位比丘食物，反而說：「長老！你走吧。我和你在一起，無論是坐著還是說話都不快樂，我獨自坐著獨自說話才快樂。」如果不是因為其他原因而將他趕走，犯波逸提罪。』

『如果比丘沒有生病等正當理由，在露天點火或者教唆他人點火，犯波逸提罪。』

『如果比丘與未受具足戒的人同住一室，超過三夜，犯波逸提罪。』

『如果比丘這樣說：「我知道佛法的意義，行淫慾不會妨礙修道。」眾比丘應該勸誡這位比丘說：「長老！不要說這樣的話，不要誹謗世尊（Bhagavan，佛的尊稱），誹謗世尊是不好的。世尊不是這樣說的，世尊用無數方便法門說明行淫慾是妨礙修道的。世尊是這樣說欲是修道的障礙，長老放棄這種邪惡的見解。」當這樣勸誡這位比丘時，如果他能捨棄這種邪見是好的；如果他不捨棄，眾比丘應該勸誡他三次，爲了捨棄這件事。乃至勸誡三次，捨棄這種邪見是好的；如果不捨棄，犯波逸提罪。』

『如果比丘知道有人沒有捨棄這種邪惡的見解，還與他同住、同食、一同舉行羯磨（Karma，業），犯波逸提罪。』

『如果比丘知道沙彌（Śrāmaṇera，出家男子）這樣說：「我這樣理解佛法的意義，行淫慾不是妨礙修道。」眾比丘應該勸誡這位沙彌說：「不要說這樣的話，不要誹謗世尊，誹謗世

【English Translation】 English version 『If a Bhikṣu (比丘, Buddhist monk) stays in an army for two or three nights, observing the army's movements, power, and banners, and his mind finds pleasure and compliance in this, it is a Pācittiya (波逸提, a minor offense).』

『If a Bhikṣu strikes another Bhikṣu with a mind of anger, it is a Pācittiya.』

『If a Bhikṣu threatens another Bhikṣu with his hand with a mind of anger, it is a Pācittiya.』

『If a Bhikṣu knows that another Bhikṣu has committed a gross offense and conceals it, it is a Pācittiya.』

『If a Bhikṣu gives consent and then regrets it, it is a Pācittiya.』

『If a Bhikṣu says to another Bhikṣu: 「Elder! Let us go together to such and such a village, and I will give you plenty of delicious food.」 And when that Bhikṣu arrives at the village, he does not give that Bhikṣu food, but says: 「Elder! Go away. I do not enjoy sitting or talking with you; I enjoy sitting and talking alone.」 If he sends him away for no other reason, it is a Pācittiya.』

『If a Bhikṣu, without a valid reason such as illness, lights a fire in the open or instructs someone else to light one, it is a Pācittiya.』

『If a Bhikṣu shares a room with someone who has not received full ordination for up to three nights, it is a Pācittiya.』

『If a Bhikṣu says: 「I understand the meaning of the Buddha's teachings in this way: engaging in sexual activity does not obstruct the path.」 The Bhikṣus should admonish this Bhikṣu, saying: 「Elder! Do not speak in this way. Do not slander the Bhagavan (世尊, the Blessed One, another name for the Buddha); slandering the Bhagavan is not good. The Bhagavan did not say this. The Bhagavan has said in countless ways that engaging in sexual activity is an obstacle to the path. The Bhagavan has said that desire is an obstacle to the path. Elder, abandon this evil view.」 When this Bhikṣu is admonished in this way, it is good if he abandons it; if he does not abandon it, the Bhikṣus should admonish him three times for the sake of abandoning this matter. Even after three admonishments, it is good if he abandons it; if he does not abandon it, it is a Pācittiya.』

『If a Bhikṣu knows that such a person has not abandoned this evil view and shares a dwelling, shares food, and participates in the same Karma (羯磨, ritual acts), it is a Pācittiya.』

『If a Bhikṣu knows that a Śrāmaṇera (沙彌, novice monk) says: 「I understand the meaning of the Buddha's teachings in this way: engaging in sexual activity is not an obstacle to the path.」 The Bhikṣus should admonish this Śrāmaṇera, saying: 「Do not speak in this way. Do not slander the Bhagavan; slandering the

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尊者不善。世尊不作是語，世尊無數方便說行淫慾是障道法。沙彌！舍此惡見。』如是諫時，舍者善；若不捨者，是比丘應語此沙彌言：『汝自今已后莫言世尊是我大師。汝非順梵行，不得隨余比丘。如余沙彌，得與大比丘二三宿，癡人汝今無是事。出去滅去，不須此中住。』若比丘知如是擯沙彌，若畜同一止宿，波逸提。

「若比丘，以無根僧伽婆尸沙法謗者，波逸提。

「若比丘，凈施沙彌衣缽，不問輒用，波逸提。

「若比丘，與女人同路行，乃至一村間，波逸提。

「若比丘，故斷畜生命，波逸提。

「若比丘，疑惱比丘，乃至少時不樂，波逸提。

「若比丘，擊攊比丘，波逸提。

「若比丘，水中戲，波逸提。

「若比丘，與女人同室宿，波逸提。

「若比丘，恐他比丘，乃至戲笑，波逸提。

「若比丘，藏他比丘衣缽資具、若教人藏，乃至戲笑，除余時，波逸提。

「若比丘，得新衣不作壞色，青、黑、木蘭，波逸提。

「若比丘，若寶、若似寶，若自取、若教人取，波逸提，除僧伽藍及寄宿處。若取寶莊飾具，作如是念：『取者當還。』此是時。

「若比丘，半月浴，除余時，波逸提。余時者，熱時、病時、作時、

【現代漢語翻譯】 現代漢語譯本： 『尊者，您說的不對。世尊不會這樣說，世尊用無數方便法門來說明行淫慾是障礙修道的。沙彌（小和尚）！捨棄這種錯誤的見解。』這樣勸諫時，如果他捨棄了這種見解就好；如果不捨棄，這位比丘（和尚）應當對這位沙彌說：『你從今以後不要說世尊（佛陀）是你的大師。你不是奉行清凈梵行的人，不得跟隨其他比丘。像其他沙彌一樣，可以與大比丘同住兩三夜，你這個愚癡的人現在沒有這種資格。出去，消失，這裡不需要你住。』如果比丘知道這樣驅擯沙彌，還與他同住一個住所，就犯波逸提（一種戒律）。 『如果比丘，用沒有根據的僧伽婆尸沙法（一種嚴重的指控）來誹謗他人，就犯波逸提。』 『如果比丘，未經允許就使用別人供養沙彌的衣服和缽，就犯波逸提。』 『如果比丘，與女人同行，哪怕只是一段路程，甚至只是一個村子的距離，就犯波逸提。』 『如果比丘，故意殺死動物，就犯波逸提。』 『如果比丘，用疑慮來困擾其他比丘，哪怕只是讓他感到一時不快樂，就犯波逸提。』 『如果比丘，毆打其他比丘，就犯波逸提。』 『如果比丘，在水中嬉戲，就犯波逸提。』 『如果比丘，與女人同在一個房間里過夜，就犯波逸提。』 『如果比丘，恐嚇其他比丘，哪怕只是開玩笑，就犯波逸提。』 『如果比丘，藏匿其他比丘的衣缽或生活用品，或者教唆別人藏匿，哪怕只是開玩笑，除了特殊情況外，就犯波逸提。』 『如果比丘，得到新衣服后不將其染成壞色（青色、黑色、木蘭色），就犯波逸提。』 『如果比丘，無論是寶石還是類似寶石的東西，自己拿取或者教唆別人拿取，就犯波逸提，除非是在僧伽藍（寺院）或寄宿處。如果拿取寶石裝飾品，並想著：『拿取的人會歸還。』這才是允許的情況。 『如果比丘，每半個月洗一次澡，除了特殊情況外，就犯波逸提。特殊情況包括：天氣炎熱時、生病時、工作時、'

【English Translation】 English version: 'Venerable, what you say is not right. The Blessed One would not say such a thing. The Blessed One has taught in countless ways that engaging in sexual activity is an obstacle to the path. Novice (Shramanera)! Abandon this evil view.' When thus admonished, it is good if he abandons it; if he does not abandon it, that Bhikkhu (monk) should say to this Shramanera: 'From now on, do not say that the Blessed One (Buddha) is your teacher. You do not practice the pure Brahmacharya (holy life), you may not follow other Bhikkhus. Like other Shramaneras, you may stay with senior Bhikkhus for two or three nights, but you, foolish one, do not have this privilege now. Go away, disappear, there is no need for you to stay here.' If a Bhikkhu, knowing that he has expelled the Shramanera in this way, still shares the same dwelling with him, he commits a Pacittiya (an offense requiring confession). 'If a Bhikkhu, accuses another of an unfounded Sanghavasesa offense (a serious charge), he commits a Pacittiya.' 'If a Bhikkhu, uses robes and bowls that have been purely donated for a Shramanera without asking, he commits a Pacittiya.' 'If a Bhikkhu, walks on the same road with a woman, even for a short distance, even within the same village, he commits a Pacittiya.' 'If a Bhikkhu, intentionally kills an animal, he commits a Pacittiya.' 'If a Bhikkhu, troubles another Bhikkhu with doubts, even causing him a moment of unhappiness, he commits a Pacittiya.' 'If a Bhikkhu, strikes another Bhikkhu, he commits a Pacittiya.' 'If a Bhikkhu, engages in playing in the water, he commits a Pacittiya.' 'If a Bhikkhu, sleeps in the same room with a woman, he commits a Pacittiya.' 'If a Bhikkhu, frightens another Bhikkhu, even in jest, he commits a Pacittiya.' 'If a Bhikkhu, hides another Bhikkhu's robes, bowl, or belongings, or instructs another to hide them, even in jest, except for special circumstances, he commits a Pacittiya.' 'If a Bhikkhu, upon receiving new robes, does not make them into a 'spoiled color' (blue, black, or brownish-yellow), he commits a Pacittiya.' 'If a Bhikkhu, whether it be a jewel or something resembling a jewel, takes it himself or instructs another to take it, he commits a Pacittiya, except in a Sangharama (monastery) or lodging place. If he takes jeweled ornaments, thinking, 'The one who took it will return it,' this is permissible.' 'If a Bhikkhu, bathes every half month, except for special circumstances, he commits a Pacittiya. Special circumstances include: when it is hot, when one is sick, when one is working,'

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風時、雨時、行時，此是時。

「若比丘，知是賊伴，共同道行，乃至一村間，波逸提。

「若比丘，知年未滿二十，與受具足戒，波逸提。此人不得戒，眾僧有犯。此法如是。

「若比丘，受四月請，無病比丘應受。若過受，除常請、更請、分請、盡形請，波逸提。

「若比丘，自掘地、若教人掘地，波逸提。

「若比丘，語比丘言：『汝當學此戒。』是比丘言：『我不從汝癡愚人不正語人學戒乃至持修多羅。持律、持摩帝隸迦(居多反)，我當從問波逸提。』為求解者，應當問持經、持律、摩帝隸迦比丘。此是如法。

「若比丘，知他共鬥諍，默然聽此語向彼說，波逸提。

「若比丘，僧說戒時，不與欲默然去，波逸提。

「若比丘，不恭敬，波逸提。

「若比丘，飲酒者，波逸提。

「若比丘，非時入聚落，不囑比丘者，波逸提。

「若比丘先受請，若前食若后食，不囑余比丘行詣余家，波逸提。

「若比丘，灌頂王夜未曉，王未出，入宮門，除因緣。波逸提。

「若比丘，說解脫戒時作是言：『大德！我今始知是法半月半月戒經中說。』若比丘知此比丘先已二三說戒處坐，何況多時。隨彼比丘所犯罪，應如法治，更增厭離

【現代漢語翻譯】 現代漢語譯本 『風季、雨季、行走時，這些都是適宜的時機。』 『如果比丘明知是盜賊同夥，還一起同行，哪怕只到下一個村莊，就犯波逸提（Pācittiya，一種輕罪）。』 『如果比丘知道某人未滿二十歲，還為他授具足戒，就犯波逸提。此人不得戒，僧團也有過失。此法就是這樣規定的。』 『如果比丘接受了四個月的邀請，無病的比丘可以接受。如果超過這個期限，除非是常請、更請、分請、盡形請，否則就犯波逸提。』 『如果比丘親自挖掘土地，或者教唆他人挖掘土地，就犯波逸提。』 『如果比丘對另一位比丘說：「你應該學習這些戒律。」而那位比丘說：「我不向你這種愚癡、說話不正的人學習戒律，乃至學習修多羅（Sūtra，經），持律、持摩帝隸迦（Mātṛka，論母，即論藏的綱要），我要去請教別人。」就犯波逸提。』對於想要尋求解答的人，應當去請教持經、持律、摩帝隸迦的比丘。這才是如法的做法。 『如果比丘知道他人正在爭鬥，默不作聲地聽取一方的言辭，然後轉告給另一方，就犯波逸提。』 『如果比丘在僧團誦戒時，不表示同意就默然離開，就犯波逸提。』 『如果比丘不恭敬，就犯波逸提。』 『如果比丘飲酒，就犯波逸提。』 『如果比丘在非適當時辰進入村落，又不告知其他比丘，就犯波逸提。』 『如果比丘事先接受了邀請，無論是先吃飯還是后吃飯，沒有告知其他比丘就前往其他人家，就犯波逸提。』 『如果比丘在灌頂王（國王加冕）的夜晚，天還沒亮，國王還沒出來的時候，進入王宮大門，除非有特殊原因，否則就犯波逸提。』 『如果比丘在宣說解脫戒時說：「大德！我現在才知道這個法，原來半月半月誦戒經中已經說過。」如果比丘知道這位比丘先前已經在兩三次誦戒的場合坐過，更何況是更多次。應當根據這位比丘所犯的罪行，依法懲處，進一步使其生起厭離心。』

【English Translation】 English version 『The windy season, the rainy season, the time for walking; these are the proper times.』 『If a bhikkhu (monk) knowingly travels on the road with a thief, even as far as one village, it is a Pācittiya (a minor offense).』 『If a bhikkhu, knowing that a person is not yet twenty years old, confers full ordination on him, it is a Pācittiya. That person does not obtain ordination, and the Sangha (monastic community) is at fault. This is the rule.』 『If a bhikkhu accepts an invitation for four months, a bhikkhu without illness may accept. If he accepts for longer, except for a permanent invitation, a renewed invitation, a distributed invitation, or a lifetime invitation, it is a Pācittiya.』 『If a bhikkhu digs the ground himself, or causes another to dig the ground, it is a Pācittiya.』 『If a bhikkhu says to another bhikkhu, 「You should learn these precepts.」 And that bhikkhu says, 「I will not learn the precepts from you, a foolish person who speaks incorrectly, nor even study the Sūtras (discourses of the Buddha), the Vinaya (monastic rules), or the Mātṛka (a summary of the Abhidhamma, higher teachings); I will ask others,」 it is a Pācittiya.』 For one seeking a solution, one should ask a bhikkhu who is learned in the Sūtras, the Vinaya, and the Mātṛka. This is the proper way. 『If a bhikkhu, knowing that others are quarreling, silently listens to the words of one side and then tells them to the other, it is a Pācittiya.』 『If a bhikkhu, when the Sangha is reciting the precepts, does not give his consent and silently leaves, it is a Pācittiya.』 『If a bhikkhu is disrespectful, it is a Pācittiya.』 『If a bhikkhu drinks alcohol, it is a Pācittiya.』 『If a bhikkhu enters a village at an improper time without informing another bhikkhu, it is a Pācittiya.』 『If a bhikkhu has previously accepted an invitation, whether he eats before or after, and goes to another house without informing another bhikkhu, it is a Pācittiya.』 『If a bhikkhu enters the palace gate on the night of the coronation of the king, before dawn and before the king has emerged, unless there is a reason, it is a Pācittiya.』 『If a bhikkhu, when the precepts of liberation are being recited, says, 「Venerable Sir, I have only just now learned this teaching, which has been spoken in the recitation of the precepts every half-month.」 If the bhikkhu knows that this bhikkhu has previously sat through the recitation of the precepts two or three times, let alone more often, he should be dealt with according to the law for the offense he has committed, and further, he should be made to feel disgust.』

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法：『長老！汝無利、得不善。汝于說戒時，不一心聽、不敬重、不作意、不憶念。』此名厭離，波逸提。

「若比丘，骨牙角作針筒成者，波逸提。

「若比丘，作繩床、若木床，足應高如來八指，除入梐。若過成者，波逸提。

「若比丘，持兜羅綿貯繩床木床，若自作、若教人作，成者，波逸提。

「若比丘，作坐具當應量作。是中量者，長佛二手、廣一手半，廣長各益半手。若過成者，波逸提。

「若比丘，作覆疥瘡衣，當應量作。是中量者，長佛四手、廣二手。若過成，波逸提。

「若比丘，作雨衣，當應量作。是中量者，長佛六手、廣二手半。若過成者，波逸提。

「若比丘，與如來等量作衣、若過量作衣，成者，波逸提。是中佛衣量者，長佛九手量、廣六手量，是名佛衣量。」

「諸大德！我已說九十波逸提法。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！此四悔過法，半月半月說解脫戒經中來。

「若比丘入村乞食，無病從非親里比丘尼自手受食食。是比丘出，至僧中，應悔過言：『大德！我犯可悔法，所不應為。我今向大德悔過。』是名悔過法。

「若比丘，在白

【現代漢語翻譯】 現代漢語譯本 法：『長老！你沒有利益，獲得不好的結果。你在說戒的時候，不專心聽、不敬重、不用心、不憶念。』這叫做厭離，犯波逸提（Pācittiya，一種戒律名稱）。

『如果比丘，用骨、牙、角製作針筒，完成了，犯波逸提。』

『如果比丘，製作繩床、或者木床，床腳的高度應該像如來（Tathāgata，佛的稱號）的八指高，除去床腳的榫頭。如果超過這個高度，完成了，犯波逸提。』

『如果比丘，用兜羅綿（一種柔軟的棉花）填充繩床木床，無論是自己做、還是教別人做，完成了，犯波逸提。』

『如果比丘，製作坐具，應當按照規定的尺寸製作。這裡所說的尺寸是，長度為佛的兩個手掌的長度，寬度為一個半手掌的長度，長度和寬度都可以各自增加半個手掌的長度。如果超過這個尺寸，完成了，犯波逸提。』

『如果比丘，製作覆蓋疥瘡的衣服，應當按照規定的尺寸製作。這裡所說的尺寸是，長度為佛的四個手掌的長度，寬度為兩個手掌的長度。如果超過這個尺寸，犯波逸提。』

『如果比丘，製作雨衣，應當按照規定的尺寸製作。這裡所說的尺寸是，長度為佛的六個手掌的長度，寬度為兩個半手掌的長度。如果超過這個尺寸，完成了，犯波逸提。』

『如果比丘，製作和如來（Tathāgata，佛的稱號）尺寸一樣的衣服、或者超過這個尺寸製作衣服，完成了，犯波逸提。這裡所說的佛的衣服的尺寸是，長度為佛的九個手掌的長度，寬度為六個手掌的長度，這就是佛的衣服的尺寸。』

『諸位大德！我已經說了九十條波逸提（Pācittiya，一種戒律名稱）法。現在問諸位大德，在這其中是否清凈？』（這樣說三遍）

『諸位大德在這其中是清凈的，因為默然的緣故，這件事就這樣接受。』

『諸位大德！這四條悔過法，是每半個月誦說解脫戒經中來的。

『如果比丘進入村莊乞食，沒有生病，從非親屬的比丘尼（Bhikkhunī，女性出家人）手中親自接受食物並食用。這位比丘出來后，到了僧團中，應該悔過說：『大德！我犯了可悔過的法，做了不應該做的事情。我現在向大德悔過。』這叫做悔過法。

『如果比丘，在白天

【English Translation】 English version Law: 'Elder! You have no benefit and have obtained an unfavorable result. When you recite the precepts, you do not listen attentively, do not respect, do not pay attention, and do not remember.' This is called aversion, and it is a Pācittiya (a type of monastic offense).

'If a bhikkhu (monk) makes a needle case from bone, tooth, or horn, it is a Pācittiya.'

'If a bhikkhu (monk) makes a rope bed or a wooden bed, the legs should be the height of the Tathāgata's (Buddha's title) eight fingers, excluding the tenons. If it exceeds this height, it is a Pācittiya.'

'If a bhikkhu (monk) fills a rope bed or wooden bed with cotton, whether he makes it himself or has someone else make it, it is a Pācittiya.'

'If a bhikkhu (monk) makes a sitting cloth, it should be made according to the prescribed size. The prescribed size is two spans of the Buddha's hand in length and one and a half spans in width, with an allowance of half a span for both length and width. If it exceeds this size, it is a Pācittiya.'

'If a bhikkhu (monk) makes a cloth to cover scabies, it should be made according to the prescribed size. The prescribed size is four spans of the Buddha's hand in length and two spans in width. If it exceeds this size, it is a Pācittiya.'

'If a bhikkhu (monk) makes a rain cloth, it should be made according to the prescribed size. The prescribed size is six spans of the Buddha's hand in length and two and a half spans in width. If it exceeds this size, it is a Pācittiya.'

'If a bhikkhu (monk) makes a robe the same size as the Tathāgata's (Buddha's title) or larger, it is a Pācittiya. The size of the Buddha's robe is nine spans of the Buddha's hand in length and six spans in width. This is the size of the Buddha's robe.'

'Venerable ones! I have recited the ninety Pācittiya (a type of monastic offense) rules. I now ask the venerable ones, are you clear on these?' (This is said three times.)

'The venerable ones are clear on these, because of your silence, this matter is thus accepted.'

'Venerable ones! These four rules of confession come from the recitation of the Patimokkha (rules of discipline) every half month.

'If a bhikkhu (monk) enters a village for alms and, without being ill, receives food from the hand of a bhikkhuni (nun) who is not a relative and eats it. When this bhikkhu (monk) comes out and goes to the Sangha (monastic community), he should confess, saying: 'Venerable ones! I have committed an offense that should be confessed, something that should not have been done. I now confess to the venerable ones.' This is called a rule of confession.

'If a bhikkhu (monk), during the day'

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衣家食。是中有比丘尼，指示與某甲羹、與某甲飯，與已復與。諸比丘應語彼比丘尼言：『姊妹！且住，待諸比丘食竟。』若無一比丘語彼比丘尼如是言，諸比丘應悔過言：『大德！我犯可悔法，所不應為。我今向大德悔過。』是名悔過法。

「若有諸學家，僧作學家羯磨。若比丘知是學家，先不受請，無病自手受食食。是比丘應悔過言：『大德！我犯可悔法，我今向大德悔過。』是名悔過法。

「若比丘，在阿蘭若有疑怖畏處，不在僧伽藍外受食，在僧伽藍內無病自手受食食。是比丘應悔過言：『大德！我犯可悔法，所不應為。我今向大德悔過。』是名悔過法。」

「諸大德！我已說四悔過法。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！此眾學法，半月半月說解脫戒經中來。

「不高著內衣，應當學。

「不下著內衣，應當學。

「齊整著內衣，應當學。

「不像鼻著內衣，應當學。

「不多羅葉著內衣，應當學。

「不麨團著內衣，應當學。

「不高著三衣，應當學。

「不下著三衣，應當學。

「齊整著三衣，應當學。

「不左右觀衣，除為齊整，應當

【現代漢語翻譯】 現代漢語譯本： 衣家食。如果齋堂里有比丘尼（bhikkhuni，佛教女性出家人），她指示給某人羹，給某人飯，給完又給。眾比丘應該對比丘尼說：『姊妹！請先住手，等眾比丘用完餐。』如果沒有一個比丘這樣對比丘尼說，眾比丘應該懺悔說：『大德（bhante，對出家人的尊稱）！我犯了可懺悔的法，做了不應該做的事。我現在向大德懺悔。』這稱為懺悔法。

如果有一些學戒者，僧團為他們做了學戒羯磨（kamma，業，行為）。如果有比丘知道這些人是學戒者，事先沒有接受邀請，也沒有生病，卻親自接受食物食用。這位比丘應該懺悔說：『大德！我犯了可懺悔的法，我現在向大德懺悔。』這稱為懺悔法。

如果比丘住在阿蘭若（aranya，寂靜處）等有疑慮和恐懼的地方，不在僧伽藍（samgharama，僧院）外接受食物，而在僧伽藍內沒有生病卻親自接受食物食用。這位比丘應該懺悔說：『大德！我犯了可懺悔的法，做了不應該做的事。我現在向大德懺悔。』這稱為懺悔法。

諸位大德！我已經說了四條懺悔法。現在問諸位大德，這裡面清凈嗎？』（這樣說三遍）

『諸位大德，這裡面清凈，因為大家默然不語，這件事就這樣成立。』

諸位大德！這些眾學法，每半個月在說解脫戒經中提到。

『不把內衣穿得太高，應當學習。』

『不把內衣穿得太低，應當學習。』

『整齊地穿內衣，應當學習。』

『不把內衣穿得像象鼻一樣，應當學習。』

『不用過多羅葉（tala-patta，棕櫚葉）來裝飾內衣，應當學習。』

『不把內衣穿得像麨團一樣，應當學習。』

『不把三衣穿得太高，應當學習。』

『不把三衣穿得太低，應當學習。』

『整齊地穿三衣，應當學習。』

『不要左顧右盼地看衣服，除非是爲了整理，應當學習。

【English Translation】 English version: When eating in the refectory. If there is a bhikkhuni (Buddhist nun) there, and she is indicating to someone to give so-and-so soup, to give so-and-so rice, and gives again after having given. The bhikkhus should say to that bhikkhuni, 'Sister! Please stop, wait until the bhikkhus have finished eating.' If not a single bhikkhu speaks to that bhikkhuni in this way, the bhikkhus should confess, saying: 'Venerable Sirs (bhante, term of respect for monks), I have committed an offense that is confessable, something that should not have been done. I now confess it to the Venerable Sirs.' This is called a confessable offense.

If there are some trainees, and the Sangha (monastic community) has performed the act of training for them. If a bhikkhu knows that these are trainees, and without having been invited beforehand, and without being ill, he takes food with his own hand and eats it. That bhikkhu should confess, saying: 'Venerable Sirs! I have committed an offense that is confessable, I now confess it to the Venerable Sirs.' This is called a confessable offense.

If a bhikkhu is dwelling in a wilderness (aranya, secluded place), a place of doubt and fear, and does not receive food outside the monastery (samgharama, monastery), but within the monastery, without being ill, he takes food with his own hand and eats it. That bhikkhu should confess, saying: 'Venerable Sirs! I have committed an offense that is confessable, something that should not have been done. I now confess it to the Venerable Sirs.' This is called a confessable offense.

Venerable Sirs! I have now recited the four confessable offenses. I now ask the Venerable Sirs, are you pure in this matter?' (This is said three times).

'Venerable Sirs, you are pure in this matter, because you are silent. Thus, this matter is upheld.'

Venerable Sirs! These training rules are recited every half-month in the Patimokkha (code of monastic discipline).

'I will not wear the inner robe too high, a training to be observed.'

'I will not wear the inner robe too low, a training to be observed.'

'I will wear the inner robe evenly, a training to be observed.'

'I will not wear the inner robe like an elephant's trunk, a training to be observed.'

'I will not wear the inner robe with too many tala-patta (palm leaves), a training to be observed.'

'I will not wear the inner robe like a ball of flour, a training to be observed.'

'I will not wear the outer robe too high, a training to be observed.'

'I will not wear the outer robe too low, a training to be observed.'

'I will wear the outer robe evenly, a training to be observed.'

'I will not look at the robes from side to side, except for adjusting them, a training to be observed.'

---

學。

「正直入白衣舍，應當學。

「好覆身入白衣舍，應當學。

「靜默入白衣舍，應當學。

「不左右顧視入白衣舍，應當學。

「不左右顧視入白衣舍坐，應當學。

「不自傲入白衣舍，應當學。

「不叉腰入白衣舍，應當學。

「不通肩被衣入白衣舍，應當學。

「不反抄衣入白衣舍，應當學。

「不戲笑入白衣舍，應當學。

「不覆頭面入白衣舍，應當學。

「不蹲入白衣舍，應當學。

「不叉脅入白衣舍，應當學。

「不跳身入白衣舍，應當學。

「不掉臂入白衣舍，應當學。

「不搖頭入白衣舍，應當學。

「不搖身入白衣舍，應當學。

「不攜手入白衣舍，應當學。

「不倚足入白衣舍，應當學。

「不倚身入白衣舍，應當學。

「不肩相倚入白衣舍，應當學。

「待請而入，應當學。

「不偃臥，應當學。

「觀床而坐，應當學。

「不縱身重坐，應當學。

「不荷髀坐，應當學。

「不懸腳坐，應當學。

「不寬腳坐，應當學。

「不臬*邑腳坐，應當學。

「正意受食，應當學

【現代漢語翻譯】 現代漢語譯本 『正直地進入白衣舍（在家居士的住所），應當學習。』 『好好地遮蓋身體進入白衣舍，應當學習。』 『安靜地進入白衣舍，應當學習。』 『不左顧右盼地進入白衣舍，應當學習。』 『不左顧右盼地在白衣舍坐下，應當學習。』 『不傲慢地進入白衣舍，應當學習。』 『不叉腰地進入白衣舍，應當學習。』 『不袒露肩膀披著衣服進入白衣舍，應當學習。』 『不反抄著手進入白衣舍，應當學習。』 『不嬉笑打鬧地進入白衣舍，應當學習。』 『不蒙著頭臉進入白衣舍，應當學習。』 『不蹲著進入白衣舍，應當學習。』 『不叉著胳膊進入白衣舍，應當學習。』 『不跳著進入白衣舍，應當學習。』 『不甩著胳膊進入白衣舍，應當學習。』 『不搖著頭進入白衣舍，應當學習。』 『不搖晃身體進入白衣舍，應當學習。』 『不手牽著手進入白衣舍，應當學習。』 『不靠著腳進入白衣舍，應當學習。』 『不靠著身體進入白衣舍，應當學習。』 『不肩膀互相依靠著進入白衣舍，應當學習。』 『等待邀請才進入，應當學習。』 『不仰臥，應當學習。』 『觀察床鋪后再坐下，應當學習。』 『不縱身重重地坐下，應當學習。』 『不把臀部放在腿上坐，應當學習。』 『不懸著腳坐，應當學習。』 『不張開腿坐，應當學習。』 『不扭著腳坐，應當學習。』 『以正確的意念接受食物，應當學習。』

【English Translation】 English version 『One should learn to enter the Baiyi-she (the dwelling of a layperson) upright.』 『One should learn to enter the Baiyi-she with the body well covered.』 『One should learn to enter the Baiyi-she quietly.』 『One should learn to enter the Baiyi-she without looking left and right.』 『One should learn to sit in the Baiyi-she without looking left and right.』 『One should learn to enter the Baiyi-she without arrogance.』 『One should learn to enter the Baiyi-she without arms akimbo.』 『One should learn to enter the Baiyi-she without exposing the shoulders and wearing clothes loosely.』 『One should learn to enter the Baiyi-she without hands clasped behind the back.』 『One should learn to enter the Baiyi-she without joking and laughing.』 『One should learn to enter the Baiyi-she without covering the head and face.』 『One should learn to enter the Baiyi-she without squatting.』 『One should learn to enter the Baiyi-she without arms crossed.』 『One should learn to enter the Baiyi-she without jumping.』 『One should learn to enter the Baiyi-she without swinging the arms.』 『One should learn to enter the Baiyi-she without shaking the head.』 『One should learn to enter the Baiyi-she without swaying the body.』 『One should learn to enter the Baiyi-she without holding hands.』 『One should learn to enter the Baiyi-she without leaning on the feet.』 『One should learn to enter the Baiyi-she without leaning the body.』 『One should learn to enter the Baiyi-she without leaning on each other's shoulders.』 『One should learn to wait for an invitation before entering.』 『One should learn not to lie on one's back.』 『One should learn to observe the bed before sitting.』 『One should learn not to sit down heavily.』 『One should learn not to sit with the buttocks on the thighs.』 『One should learn not to sit with dangling feet.』 『One should learn not to sit with legs wide apart.』 『One should learn not to sit with twisted feet.』 『One should learn to receive food with the right intention.』

---

。

「不溢缽食，應當學。

「食未至不舒手索，應當學。

「不以飯覆羹更望得，應當學。

「不以羹覆飯，應當學。

「無病不得為己索食，應當學。

「正意受羹，應當學。

「正缽受羹，應當學。

「不嚼食作聲，應當學。

「不口吹飯食，應當學。

「不嗅食食，應當學。

「不食上唾，應當學。

「不吒食，應當學。

「不出舌食，應當學。

「不嚙半食，應當學。

「不捏作葉食，應當學。

「不舐手食，應當學。

「不舐缽食，應當學。

「不手稱食，應當學。

「不稱缽食，應當學。

「不拉餅食，應當學。

「不作塔形食，應當學。

「不大團食，應當學。

「不小團食，應當學。

「不含食語，應當學。

「不張口待飯食，應當學。

「不視比坐缽起慊心，應當學。

「不濽污比坐，應當學。

「不污手捉水器，應當學。

「不以污水棄白衣舍，除問主人，應當學。

「不以缽置地，應當學。

「不立洗缽，應當學。

「不置缽墮處險處，應當學。

「不在危處洗缽，應當

【現代漢語翻譯】 現代漢語譯本 『不讓食物從缽中溢出，應當學習。』 『食物未到面前，不應伸手索取，應當學習。』 『不應以飯蓋住羹，還希望得到更多，應當學習。』 『不應用羹蓋住飯，應當學習。』 『沒有生病，不得為自己索取食物，應當學習。』 『以端正的心意接受羹，應當學習。』 『用端正的缽接受羹，應當學習。』 『咀嚼食物時不發出聲音，應當學習。』 『不口吹飯食，應當學習。』 『不嗅食物再吃，應當學習。』 『不在食物上吐唾沫，應當學習。』 『不咂食，應當學習。』 『不伸出舌頭舔食，應當學習。』 『不咬一半就放下，應當學習。』 『不捏成團或葉狀來吃，應當學習。』 『不舔手吃，應當學習。』 『不舔缽吃，應當學習。』 『不用手估量食物的多少，應當學習。』 『不用缽估量食物的多少，應當學習。』 『不拉扯餅來吃，應當學習。』 『不把食物堆成塔的形狀，應當學習。』 『不吃過大的飯糰，應當學習。』 『不吃過小的飯糰，應當學習。』 『不含著食物說話，應當學習。』 『不張著嘴等待飯食，應當學習。』 『不看其他比丘（bhikkhu）的缽而生起不滿之心，應當學習。』 『不濺污同座的比丘（bhikkhu），應當學習。』 『不以臟手拿取水器，應當學習。』 『不把污水倒在白衣（在家居士）的住所，除非詢問過主人，應當學習。』 『不把缽放在地上，應當學習。』 『不站著洗缽，應當學習。』 『不把缽放在容易掉落或危險的地方，應當學習。』 『不在危險的地方洗缽，應當學習。』

【English Translation】 English version 『One should train oneself not to let food overflow the bowl.』 『One should train oneself not to reach out for food before it is presented.』 『One should train oneself not to cover the soup with rice, hoping to get more.』 『One should train oneself not to cover the rice with soup.』 『One should train oneself not to ask for food for oneself when not ill.』 『One should train oneself to receive soup with a proper mind.』 『One should train oneself to receive soup with a proper bowl.』 『One should train oneself not to make noise while chewing food.』 『One should train oneself not to blow on the food.』 『One should train oneself not to smell the food before eating.』 『One should train oneself not to spit on the food.』 『One should train oneself not to smack one's lips while eating.』 『One should train oneself not to eat with one's tongue sticking out.』 『One should train oneself not to bite off half of the food and leave the rest.』 『One should train oneself not to make the food into a ball or leaf shape to eat.』 『One should train oneself not to lick one's hand while eating.』 『One should train oneself not to lick the bowl while eating.』 『One should train oneself not to estimate the amount of food with one's hand.』 『One should train oneself not to estimate the amount of food with one's bowl.』 『One should train oneself not to pull the bread apart to eat.』 『One should train oneself not to make the food into a tower shape.』 『One should train oneself not to eat too large a mouthful.』 『One should train oneself not to eat too small a mouthful.』 『One should train oneself not to speak with food in one's mouth.』 『One should train oneself not to wait for food with one's mouth open.』 『One should train oneself not to look at the bowls of other bhikkhus (monks) and become dissatisfied.』 『One should train oneself not to splash the bhikkhus (monks) sitting nearby.』 『One should train oneself not to touch the water vessel with dirty hands.』 『One should train oneself not to discard dirty water in the dwelling of a layperson (white-clad), unless asking the owner.』 『One should train oneself not to place the bowl on the ground.』 『One should train oneself not to wash the bowl while standing.』 『One should train oneself not to place the bowl in a place where it might fall or in a dangerous place.』 『One should train oneself not to wash the bowl in a dangerous place.』

---

學。

「人坐己立，不應為說法，除病，應當學。

「人臥己立，不應為說法，除病，應當學。

「人臥己坐，不應為說法，除病，應當學。

「人在坐己在非坐，不得為說法，除病，應當學。

「人在前己在後，不得為說法，應當學。

「人前行己在後，不得為說法，應當學。

「人在道己在非道，不得為說法，應當學。

「不為騎乘人說法，除病，應當學。

「不得為乘輿人說法，除病，應當學。

「不得爲著屐人說法，除病，應當學。

「不得爲著履人說法，除病，應當學。

「不得為持杖人說法，除病，應當學。

「不得為持刀人說法，除病，應當學。

「不得為持蓋人說法，除病，應當學。

「不得爲著帽人說法，除病，應當學。

「不得爲著花鬘人說法，除病，應當學。

「不得爲著寶冠人說法，除病，應當學。

「不得為裹頭人說法，除病，應當學。

「不得為覆頭人說法，除病，應當學。

「不得立大小便，除病，應當學。

「不得水中大小便涕唾，除病，應當學。

「不得生草上大小便涕唾歐吐𧗕(奴東反)血，應當學。

「不得上過人樹，除

【現代漢語翻譯】 現代漢語譯本 『當別人坐著而自己站著時，不應該為他們說法，除非是治病，否則應當學習避免這樣做。 『當別人躺著而自己站著時，不應該為他們說法，除非是治病，否則應當學習避免這樣做。 『當別人躺著而自己坐著時，不應該為他們說法，除非是治病，否則應當學習避免這樣做。 『當別人坐著而自己不在座位上時，不應該為他們說法，除非是治病，否則應當學習避免這樣做。 『當別人在前面而自己在後面時，不應該為他們說法，應當學習避免這樣做。 『當別人走在前面而自己在後面時，不應該為他們說法，應當學習避免這樣做。 『當別人走在正道上而自己不在正道上時，不應該為他們說法，應當學習避免這樣做。 『不應該為騎乘交通工具的人說法，除非是治病，否則應當學習避免這樣做。 『不應該為乘坐車輛的人說法，除非是治病，否則應當學習避免這樣做。 『不應該為穿著木屐的人說法，除非是治病，否則應當學習避免這樣做。 『不應該為穿著鞋子的人說法，除非是治病，否則應當學習避免這樣做。 『不應該為拿著手杖的人說法，應當學習避免這樣做。 『不應該為拿著刀的人說法，應當學習避免這樣做。 『不應該為拿著傘蓋的人說法，應當學習避免這樣做。 『不應該為戴著帽子的人說法，應當學習避免這樣做。 『不應該為戴著花鬘（huā mán，用花編成的頭飾）的人說法，應當學習避免這樣做。 『不應該為戴著寶冠的人說法，應當學習避免這樣做。 『不應該為包著頭巾的人說法，應當學習避免這樣做。 『不應該為用東西蓋著頭的人說法，應當學習避免這樣做。 『不應該站立著大小便，除非是生病，否則應當學習避免這樣做。 『不應該在水中大小便、擤鼻涕、吐痰，除非是生病，否則應當學習避免這樣做。 『不應該在生長的草地上大小便、擤鼻涕、吐痰、嘔吐、吐血，應當學習避免這樣做。 『不應該攀爬超過人的樹木，除非…

【English Translation】 English version 『When others are sitting and you are standing, you should not preach to them, unless it is for healing; otherwise, you should learn to avoid doing so.』 『When others are lying down and you are standing, you should not preach to them, unless it is for healing; otherwise, you should learn to avoid doing so.』 『When others are lying down and you are sitting, you should not preach to them, unless it is for healing; otherwise, you should learn to avoid doing so.』 『When others are sitting and you are not in a seat, you should not preach to them, unless it is for healing; otherwise, you should learn to avoid doing so.』 『When others are in front and you are behind, you should not preach to them; you should learn to avoid doing so.』 『When others are walking in front and you are behind, you should not preach to them; you should learn to avoid doing so.』 『When others are walking on the right path and you are not on the right path, you should not preach to them; you should learn to avoid doing so.』 『You should not preach to people riding in vehicles, unless it is for healing; otherwise, you should learn to avoid doing so.』 『You should not preach to people riding in carriages, unless it is for healing; otherwise, you should learn to avoid doing so.』 『You should not preach to people wearing wooden clogs, unless it is for healing; otherwise, you should learn to avoid doing so.』 『You should not preach to people wearing shoes, unless it is for healing; otherwise, you should learn to avoid doing so.』 『You should not preach to people holding a staff; you should learn to avoid doing so.』 『You should not preach to people holding a knife; you should learn to avoid doing so.』 『You should not preach to people holding an umbrella; you should learn to avoid doing so.』 『You should not preach to people wearing a hat; you should learn to avoid doing so.』 『You should not preach to people wearing a garland (huā mán, a headdress made of flowers); you should learn to avoid doing so.』 『You should not preach to people wearing a jeweled crown; you should learn to avoid doing so.』 『You should not preach to people with their heads wrapped; you should learn to avoid doing so.』 『You should not preach to people with their heads covered; you should learn to avoid doing so.』 『You should not stand while urinating or defecating, unless you are ill; otherwise, you should learn to avoid doing so.』 『You should not urinate, defecate, blow your nose, or spit in the water, unless you are ill; otherwise, you should learn to avoid doing so.』 『You should not urinate, defecate, blow your nose, spit, vomit, or cough up blood on growing grass; you should learn to avoid doing so.』 『You should not climb trees that are taller than people, unless...』

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怖畏因緣，應當學。」

「諸大德！我已說眾學法。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！此七滅諍法，半月半月說戒經中來。

「若比丘，有諍事起，應除滅。

「應與現前毗尼，當與現前毗尼。

「應與憶念毗尼，當與憶念毗尼。

「應與不癡毗尼，當與不癡毗尼。

「應與自言治，當與自言治。

「應與伏本語，當與伏本語。

「應與多人宗，當與多人宗。

「應與草覆地，當與草覆地。」

「諸大德！我已說七滅諍法。今問諸大德是中清凈不？」(如是三說)

「諸大德是中清凈，默然故，是事如是持。」

「諸大德！我已說解脫戒經序、已說四波羅夷法、已說十三僧殘法、已說二不定法、已說三十捨墮法、已說九十墮法、已說四悔過法、已說眾學法、已說七滅諍法。此是釋迦牟尼如來、阿羅呵、三藐三佛陀所說戒經，半月半月說解脫戒經中來。若更有餘佛法，皆共隨順，和合歡喜無諍，應當學。」

「東北方世界，　　最勝兩足尊， 　難見難遇值，　　說此解脫戒： 　財富非久伴，　　愚者所喜樂； 　智慧能滅苦，　　命終常安樂。 　是七

【現代漢語翻譯】 現代漢語譯本：'因對怖畏的因緣，應當學習。' '諸位大德！我已經說了眾學法。現在問諸位大德，在這其中是否清凈？'（這樣說了三遍） '諸位大德，因為你們默然，所以是清凈的，這件事就這樣接受。' '諸位大德！這七種平息諍論的方法，是半月半月誦戒經時所說的。' '如果比丘之間，有諍論發生，應當消除平息。' '應當給予現前毗尼（指針對眼前發生的事件作出的處理決定），應當給予現前毗尼。' '應當給予憶念毗尼（指通過回憶來解決爭端的方法），應當給予憶念毗尼。' '應當給予不癡毗尼（指在神志清醒狀態下作出的決定），應當給予不癡毗尼。' '應當給予自言治（指通過當事人自己承認錯誤來解決問題），應當給予自言治。' '應當給予伏本語（指恢復到原始狀態的解決方法），應當給予伏本語。' '應當給予多人宗（指遵循多數人的意見），應當給予多人宗。' '應當給予草覆地（指將事情掩蓋過去，不再追究），應當給予草覆地。' '諸位大德！我已經說了七種平息諍論的方法。現在問諸位大德，在這其中是否清凈？'（這樣說了三遍） '諸位大德，因為你們默然，所以是清凈的，這件事就這樣接受。' '諸位大德！我已經說了解脫戒經的序言、已經說了四波羅夷法（Sì bōluóyí fǎ，四種根本重罪）、已經說了十三僧殘法（Shísān sēng cán fǎ，十三種僅次於波羅夷的重罪）、已經說了二不定法（Èr bùdìng fǎ，兩種不確定的戒條）、已經說了三十捨墮法（Sānshí shě duò fǎ，三十種捨棄財物后可以懺悔的罪）、已經說了九十墮法（Jiǔshí duò fǎ，九十種可以通過懺悔減輕的罪）、已經說了四悔過法（Sì huǐguò fǎ，四種需要懺悔的罪）、已經說了眾學法、已經說了七滅諍法。這些是釋迦牟尼如來（Shìjiāmóuní rúlái）、阿羅呵（Āluóhē，應供）、三藐三佛陀（Sānmiǎo sān fótuó，正等覺者）所說的戒經，是半月半月誦解脫戒經時所說的。如果還有其他的佛法，都應當共同隨順，和合歡喜，沒有諍論，應當學習。' '東北方世界，最殊勝的兩足尊，' '難以見到難以遇到，宣說這解脫戒：' '財富不是長久的伴侶，是愚蠢的人所喜愛的；' '智慧能夠滅除痛苦，命終時常常安樂。' '這七'

【English Translation】 English version: 'One should learn about the causes and conditions of fear.' 'Venerable ones! I have already spoken of the rules of training. Now I ask the venerable ones, are you pure in this matter?' (This was said three times) 'Venerable ones, you are pure in this matter because of your silence. This matter is thus accepted.' 'Venerable ones! These seven ways of settling disputes come from the recitation of the Pratimoksha (戒經, Jiè jīng) every half-month.' 'If there is a dispute among the monks, it should be removed and settled.' 'One should give the Vinaya (毗尼, Píní, discipline) in the presence of the event; one should give the Vinaya in the presence of the event.' 'One should give the Vinaya of recollection; one should give the Vinaya of recollection.' 'One should give the Vinaya of non-delusion; one should give the Vinaya of non-delusion.' 'One should give the settlement by one's own words; one should give the settlement by one's own words.' 'One should give the covering up of the original matter; one should give the covering up of the original matter.' 'One should give the following of the majority; one should give the following of the majority.' 'One should give the covering of the ground with grass; one should give the covering of the ground with grass.' 'Venerable ones! I have already spoken of the seven ways of settling disputes. Now I ask the venerable ones, are you pure in this matter?' (This was said three times) 'Venerable ones, you are pure in this matter because of your silence. This matter is thus accepted.' 'Venerable ones! I have already spoken of the introduction to the Pratimoksha, I have already spoken of the four Parajikas (四波羅夷法, Sì bōluóyí fǎ, the four defeats), I have already spoken of the thirteen Sanghadisesas (十三僧殘法, Shísān sēng cán fǎ, the thirteen formal meetings), I have already spoken of the two Aniyatas (二不定法, Èr bùdìng fǎ, the two undetermined offenses), I have already spoken of the thirty Nissaggiya Pacittiyas (三十捨墮法, Sānshí shě duò fǎ, the thirty offenses entailing forfeiture), I have already spoken of the ninety Pacittiyas (九十墮法, Jiǔshí duò fǎ, the ninety offenses), I have already spoken of the four Patidesaniyas (四悔過法, Sì huǐguò fǎ, the four offenses to be confessed), I have already spoken of the rules of training, I have already spoken of the seven ways of settling disputes. This is the Pratimoksha spoken by Shakyamuni Tathagata (釋迦牟尼如來, Shìjiāmóuní rúlái), Arhat (阿羅呵, Āluóhē, worthy one), Samyak-sambuddha (三藐三佛陀, Sānmiǎo sān fótuó, perfectly enlightened one), which comes from the recitation of the Pratimoksha every half-month. If there are other teachings of the Buddha, all should follow them together, be harmonious and joyful, without disputes, and should learn them.' 'In the northeastern world, the most excellent of bipeds,' 'Difficult to see and difficult to encounter, proclaims this Pratimoksha:' 'Wealth is not a lasting companion, it is what fools delight in;' 'Wisdom can extinguish suffering, and at the end of life, there is constant happiness.' 'These seven'

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佛世尊，　　說解脫戒經， 　心能敬重者，　　則獲無上法。 　所以說戒經、　　何故凈布薩？ 　為隨順學戒，　　如𤛆牛愛尾。 　說此戒經已，　　所有諸功德， 　愿三界群生，　　一切皆安隱。 　豐樂常憺怕，　　隨時降甘雨， 　修行供養佛，　　令正法久住。 　我今說戒經，　　誰能聞受行， 　謂四眾眷屬，　　安隱度善濟。 　世尊天中天，　　一切無與等， 　合十指爪掌，　　敬心頭面禮。 　說解脫戒經，　　眾僧布薩竟， 　若為眾請者，　　疾辯為宣說。」

解脫戒經(出迦葉毗部律)

【現代漢語翻譯】 現代漢語譯本： 佛世尊宣說解脫戒經，內心能夠敬重的人，就能獲得無上的佛法。 為什麼要宣說戒經？為什麼要舉行清凈的布薩（Uposatha，佛教的齋戒日）？ 這是爲了隨順學習戒律，就像牦牛愛惜自己的尾巴一樣。 宣說這戒經之後，所有的功德，愿三界一切眾生，都能得到安穩。 生活富足快樂，常常平靜安寧，及時降下甘甜的雨水，修行並供養佛，使正法長久住世。 我現在宣說戒經，誰能夠聽聞、接受並且奉行？ 就是四眾弟子（比丘、比丘尼、優婆塞、優婆夷），都能安穩地度過難關，得到好的救濟。 世尊是天中之天，一切眾生沒有能與他相比的，合起十指，以恭敬的心頭面頂禮。 宣說解脫戒經，大眾僧侶布薩完畢，如果有人爲了大眾請求，請儘快為大家宣說。

《解脫戒經》（出自《迦葉毗部律》）

【English Translation】 English version: The World Honored One, the Buddha, speaks the Sutra of the Precepts of Liberation; those whose hearts can revere it will obtain the supreme Dharma. Why is the Sutra of the Precepts spoken? Why is the pure Uposatha (Buddhist day of observance) held? It is to follow and learn the precepts, just as the yak cherishes its tail. Having spoken this Sutra of the Precepts, may all the merits and virtues accrue to all beings in the Three Realms, so that all may be peaceful and secure. May they be abundant in joy and constantly tranquil, may sweet rain fall in due season, may they cultivate and make offerings to the Buddha, so that the True Dharma may long abide. Now I speak the Sutra of the Precepts; who can hear, receive, and practice it? It is the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) who can safely cross over difficulties and receive good deliverance. The World Honored One is the Supreme Being among all beings, none can compare to him; with palms together, I bow my head and face in reverence. Having spoken the Sutra of the Precepts, and the Sangha having completed the Uposatha, if someone requests on behalf of the assembly, quickly expound it for them.'

The Sutra of the Precepts of Liberation (from the Kashyapa Vibhasa Vinaya)

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