T24n1463_毗尼母經

大正藏第 24 冊 No. 1463 毗尼母經

No. 1463

毗尼母經卷第一

失譯人名今附秦錄

母義今當說，　　汝等善聽之，　是中文雖略，　　廣攝毗尼義。　依初事演說，　　智慧者當知，　一切經要藏，　　皆總在此中。　律藏外諸義，　　母經中可得，　律義入此經，　　如眾流入海。　毗尼外諸義，　　如母經中得，　一切諸經義，　　隨意皆能解。　律能滅疑惑，　　如眾經定說，　佛所制諸戒，　　皆在此經中。

問曰：「何故名母經？」

智者說曰：「此經能滅憍慢解煩惱縛，能使眾生盡諸苦際畢竟涅槃，故名母經。毗尼者，名滅滅諸惡法，故名毗尼。今當說母經義。母經義者，能決了定義，不違諸經所說，名為母經。此中解二種經：一比丘經、二比丘尼經，一切諸聚后當廣說。

「初十人制戒因緣增一中義，皆入此經中。因初因緣得知初事斷人疑心，眾經中義不復惑也。若比丘欲善持毗尼母經中定解，能速除生死亦勝犯戒賊。

「受具足義今當說。何故名受具足？智慧人受具足已不犯，所求成就，故言受具。能成就義名為受具。以是義故，成就眾善名為受具。複次能專心持戒，故言受具。能使成沙門義

【現代漢語翻譯】現代漢語譯本《毗尼母經》第一卷

譯者失名，現附於秦錄

現在我將講述『母』的含義，你們要好好聽著。這部經文雖然簡略，卻廣泛地涵蓋了毗尼（Vinaya，戒律）的意義。依據最初的事例來演說，有智慧的人應當明白，一切經典的重要精髓，都總括在這部經中。律藏之外的各種意義，都可以在這部母經中找到。律的意義融入這部經，就像眾多的河流匯入大海。毗尼之外的各種意義，都可以在這部母經中獲得。一切經典的意義，都可以隨意地理解。戒律能夠消除疑惑，正如眾多經典所確定的那樣。佛所制定的各種戒律，都包含在這部經中。

問：『為什麼叫做母經？』

智者解釋說：『這部經能夠消除驕慢，解脫煩惱的束縛，能夠使眾生脫離一切痛苦的邊際，最終達到涅槃（Nirvana，寂滅），所以叫做母經。毗尼（Vinaya）的意思是滅除各種惡法，所以叫做毗尼。現在我將講述母經的意義。母經的意義是，能夠明確地作出定義，不違背各種經典所說的內容，就叫做母經。這部經中解釋兩種經：一是比丘（Bhikkhu，男出家人）的經，二是比丘尼（Bhikkhuni，女出家人）的經，一切的聚落（Sangha，僧團）在後面將會詳細說明。

『最初十人制定戒律的因緣，以及《增一阿含經》中的意義，都包含在這部經中。因為最初的因緣，可以得知最初的事例，斷除人們的疑心，各種經典中的意義也不會再感到迷惑。如果比丘想要好好地持守毗尼，在這部母經中確定理解，能夠迅速地脫離生死輪迴，也勝過觸犯戒律的盜賊。

『現在我將講述受具足戒（Upasampada，比丘戒）的意義。為什麼叫做受具足？有智慧的人受了具足戒以後就不會違犯，所求都能成就，所以叫做受具。能夠成就各種意義，就叫做受具。因為這個緣故，成就各種善事，就叫做受具。再次，能夠專心持戒，所以叫做受具。能夠成就沙門（Sramana，出家人）的意義。

【English Translation】 English version Vinaya-matrika Sutra, Volume 1

Name of the translator lost, now attached to the Qin record

Now I will explain the meaning of 'matrika' (mother), you should listen carefully. Although this sutra is brief, it broadly encompasses the meaning of Vinaya (discipline). Expounding based on the initial events, the wise should understand that, all the important essence of the scriptures are summarized in this sutra. Various meanings outside the Vinaya-pitaka (the collection of monastic rules) can be found in this matrika-sutra. The meaning of the Vinaya merges into this sutra, just as many rivers flow into the sea. Various meanings outside the Vinaya can be obtained from this matrika-sutra. The meaning of all the scriptures can be understood at will. The Vinaya can eliminate doubts, as determined by many scriptures. All the precepts established by the Buddha are contained in this sutra.

Question: 'Why is it called the Matrika-sutra (Mother Sutra)?'

The wise one explains: 'This sutra can eliminate arrogance, liberate from the bonds of afflictions, and enable sentient beings to escape all the boundaries of suffering, ultimately attaining Nirvana (extinction of suffering), therefore it is called the Matrika-sutra. Vinaya means to extinguish all evil dharmas, therefore it is called Vinaya. Now I will explain the meaning of the Matrika-sutra. The meaning of the Matrika-sutra is that it can clearly make definitions, and does not violate what is said in the various scriptures, so it is called the Matrika-sutra. In this sutra, two kinds of sutras are explained: one is the Bhikkhu (monk) sutra, and the other is the Bhikkhuni (nun) sutra. All the Sangha (community) will be explained in detail later.

'The initial causes and conditions for the ten people to establish the precepts, and the meaning in the Ekottara Agama Sutra, are all contained in this sutra. Because of the initial causes and conditions, the initial events can be known, people's doubts can be eliminated, and the meaning in the various scriptures will no longer be confusing. If a Bhikkhu wants to uphold the Vinaya well, and understand it definitively in this Matrika-sutra, he can quickly escape the cycle of birth and death, and is even better than a thief who violates the precepts.

'Now I will explain the meaning of Upasampada (full ordination). Why is it called Upasampada? A wise person who has received Upasampada will not violate it, and all that he seeks will be accomplished, therefore it is called Upasampada. Being able to accomplish various meanings is called Upasampada. For this reason, accomplishing various good deeds is called Upasampada. Furthermore, being able to concentrate on upholding the precepts is called Upasampada. Being able to accomplish the meaning of a Sramana (ascetic).'

，故名受具。能使人成就意凈法故，名為受具。能成就寂滅法，故名受具。又成就比丘法，故名受具。於此律中，知見達解觸證得知，名為受具。

「有能成就比丘五種受具，名為受具。何者五？一者善來比丘即得受具；二者三語即得受具；三者白四羯磨受戒名為受具；四者佛敕聽受具即得受具；五者上受具。何故名為上受具？佛在世時不受戒，直在佛邊聽法得阿羅漢，名上受具。是名比丘五種受具。比丘尼亦有五種受具：一者隨師教而行名為受具；二者白四羯磨而得受具；三者遣使現前而得受具；四者善來而得受具；五者上受具。能成就不作一切諸惡，是名受具。

「又于毗尼藏中選擇是非能信行故，名為受具。又能成就斷五蓋法，名為受具。有能除覺觀亦名受具，能捨愛著禪心亦名受具，苦樂憂喜以能捨故名為受具，能過四空定故亦為受具，能知諸相滅亦名受具。又受三歸五戒亦名受具，又受八齋法亦名受具，又受沙彌十戒亦名受具，又分受戒名為受具。又能白業觀者亦名受具，成就種性地故名為受具。云何名種性地？有人在佛邊聽法，身心不懈唸唸成就，因此心故豁然自悟得須陀洹。須陀洹者，善法之種性也。四果四向第八地見諦地、薄地、離欲地、已作地，乃至無師獨覺，皆名受具。成就六度亦

【現代漢語翻譯】現代漢語譯本：因此，（受戒）被稱為『受具』（Upasampada，比丘戒）。因為它能使人成就清凈的意念，所以被稱為『受具』。因為它能成就寂滅之法，所以被稱為『受具』。又因為它能成就比丘之法，所以被稱為『受具』。在這律藏中，知、見、達、解、觸、證得知，都被稱為『受具』。

『有能成就比丘五種受具的方式，都被稱為『受具』。是哪五種呢？第一種是『善來比丘』（Ehi Bhikkhu，佛以『善來比丘』的方式親自授戒）即得受具；第二種是三語（Tisaranagamana，皈依三寶）即得受具；第三種是白四羯磨（Jnapti-caturtha-karmavācanā，通過羯磨儀式授戒）受戒，被稱為『受具』；第四種是佛敕聽受具即得受具；第五種是上受具。為什麼稱為『上受具』呢？佛在世時，沒有受戒，直接在佛身邊聽法而證得阿羅漢果，這稱為『上受具』。以上就是比丘五種受具的方式。比丘尼也有五種受具的方式：第一種是隨師教而行，被稱為『受具』；第二種是通過白四羯磨而得受具；第三種是派遣使者現前而得受具；第四種是『善來』而得受具；第五種是上受具。能成就一切諸惡不作，這被稱為『受具』。

又在毗尼藏（Vinaya Pitaka，律藏）中選擇是非，能夠信受奉行，因此被稱為『受具』。又因為它能成就斷除五蓋（Panca Nivarana，貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）之法，所以被稱為『受具』。有能去除覺觀（Vitarka-vicara，粗細尋伺）也稱為『受具』，能捨棄愛著禪心也稱為『受具』，對於苦、樂、憂、喜能夠捨棄，因此被稱為『受具』，能夠超越四空定（Catu-arupa-samapatti，四種無色定）也稱為『受具』，能夠了知諸相滅盡也稱為『受具』。又受三歸五戒也稱為『受具』，又受八齋法也稱為『受具』，又受沙彌十戒也稱為『受具』，又分受戒也稱為『受具』。又能行白業觀者也稱為『受具』，成就種性地，因此被稱為『受具』。什麼叫做種性地呢？有人在佛身邊聽法，身心不懈怠，唸唸成就，因此心故豁然自悟，證得須陀洹果（Srotapanna，預流果）。須陀洹，就是善法之種性。四果四向（Cattari phalani cattaro patimaggā，四沙門果和四向）第八地見諦地、薄地、離欲地、已作地，乃至無師獨覺（Pacceka-Buddha，辟支佛），都稱為『受具』。成就六度（Paramita，佈施、持戒、忍辱、精進、禪定、般若）也

【English Translation】 English version: Therefore, it is called 'Upasampada' (full ordination). It is called 'Upasampada' because it enables one to achieve pure intention. It is called 'Upasampada' because it enables the achievement of the Dharma of Nirvana. Furthermore, it is called 'Upasampada' because it enables the achievement of the Dharma of a Bhikkhu. In this Vinaya (monastic discipline), knowing, seeing, attaining, understanding, touching, realizing, and knowing are all called 'Upasampada'.

There are five kinds of 'Upasampada' that can enable a Bhikkhu to achieve full ordination, and these are all called 'Upasampada'. What are the five? The first is 'Ehi Bhikkhu' (Come, Bhikkhu, ordination by the Buddha's personal invitation), which immediately results in Upasampada. The second is Tisaranagamana (taking refuge in the Three Jewels), which immediately results in Upasampada. The third is ordination through Jnapti-caturtha-karmavācanā (formal act with four announcements), which is called 'Upasampada'. The fourth is receiving Upasampada by the Buddha's command, which immediately results in Upasampada. The fifth is superior Upasampada. Why is it called 'superior Upasampada'? During the Buddha's lifetime, those who did not take ordination but directly listened to the Dharma by the Buddha's side and attained Arhatship are said to have achieved 'superior Upasampada'. These are the five kinds of Upasampada for Bhikkhus. Bhikkhunis also have five kinds of Upasampada: The first is following the teacher's instructions, which is called 'Upasampada'. The second is achieving Upasampada through Jnapti-caturtha-karmavācanā. The third is achieving Upasampada by sending a messenger to be present. The fourth is achieving Upasampada through 'Ehi Bhikkhu'. The fifth is superior Upasampada. Being able to accomplish the non-doing of all evils is called 'Upasampada'.

Furthermore, in the Vinaya Pitaka (collection of monastic rules), choosing right from wrong and being able to believe and practice accordingly is called 'Upasampada'. Moreover, it is called 'Upasampada' because it enables the achievement of abandoning the Five Hindrances (Panca Nivarana: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt). Being able to eliminate Vitarka-vicara (initial and sustained thought) is also called 'Upasampada'. Being able to relinquish attachment to meditative states is also called 'Upasampada'. Being able to abandon suffering, pleasure, sorrow, and joy is called 'Upasampada'. Being able to transcend the Four Formless Attainments (Catu-arupa-samapatti) is also called 'Upasampada'. Being able to know the cessation of all phenomena is also called 'Upasampada'. Furthermore, taking the Three Refuges and the Five Precepts is also called 'Upasampada'. Furthermore, observing the Eight Precepts is also called 'Upasampada'. Furthermore, taking the Ten Precepts of a novice monk (Sramanera) is also called 'Upasampada'. Furthermore, partially taking precepts is also called 'Upasampada'. Furthermore, practicing the white karma contemplation is also called 'Upasampada'. Achieving the lineage ground is called 'Upasampada'. What is called the lineage ground? Someone listening to the Dharma by the Buddha's side, with body and mind unrelaxed, constantly achieving mindfulness, and thus suddenly awakening and attaining Srotapanna (stream-enterer). Srotapanna is the seed of good Dharma. The four fruits and four paths (Cattari phalani cattaro patimaggā), the eighth ground of seeing the truth, the ground of thinning, the ground of detachment, the ground of completion, and even Pacceka-Buddha (solitary Buddha) are all called 'Upasampada'. Achieving the six perfections (Paramita: generosity, morality, patience, diligence, concentration, and wisdom) is also

名受具，善語亦名受具。從智慧受具乃至善語受具，皆名受具。

「復欲廣說何等人應得受具？若有善男子善女人，無障清凈，皆得受具。夫障有三種：業障、報障、煩惱障。清凈人者，聽其出家，剃除鬚髮、著法服，受三自歸十戒，乃至白四羯磨受具。當使出家者知四墮法不可犯也，依四依止盡形壽受行，乃至梵行營事得出家法，得法證果受樂，大功德成就。是餘眾事應問和上阿阇梨。和上阿阇梨應教毗尼中所應作不應作，又復勸與諸同學同業同行一切善法莫相違反。

「何故與受具者？欲使得五通樂，見苦不怖少欲知足得大人覺。云何名為得於大覺？如佛所受行於毗尼，故名為覺。

「云何名欲？如佛翹勤不惓，故名為欲。又復明欲繫念在前，如佛覺無異，以是義故名為欲也。何故名觸？得定故名觸；得善得惡亦名為觸。云何名證？不放逸故名為證。證言知義，如佛覺也。

「此中何者是善來比丘受具？如尊者阿若憍陳如。當爾之時世尊游波羅㮈，尊者阿若憍陳如見法得法證法、深解法性，即從座起，整衣服偏袒右肩，右膝著地合掌作禮，白佛言：『世尊！唯愿如來聽我出家修于梵行。』世尊告曰：『善來比丘。聽汝於我法中修于梵行盡于苦際。』此阿若憍陳如即得出家、即得具足。如

【現代漢語翻譯】現代漢語譯本名字獲得具足戒，善語也稱為獲得具足戒。從智慧獲得具足戒乃至善語獲得具足戒，都稱為獲得具足戒。

『再進一步廣泛地說，什麼樣的人應該得到具足戒呢？如果有善良的男子或善良的女子，沒有障礙且清凈，都可以得到具足戒。所謂的障礙有三種：業障、報障、煩惱障。對於清凈的人，允許他們出家，剃除鬚髮、穿上法服，受三皈依和十戒，乃至通過白四羯磨的儀式來獲得具足戒。應當讓出家的人知道四種墮落之法是不可觸犯的，依靠四種依止盡其一生修行，乃至爲了梵行的事業而努力，從而獲得出家之法，得法證果，享受法樂，成就大功德。』其餘的各種事情應該詢問和尚（He Shang，指寺院住持或長老）和阿阇梨（Achalarya，指導師或上師）。和尚和阿阇梨應該教導他們在毗尼（Vinaya，指戒律）中應該做和不應該做的事情，並且勸導他們與同學們、同行業者、同行者在一切善法上不要互相違背。

『為什麼要給他們授具足戒呢？是爲了讓他們能夠獲得五神通的快樂，見到苦難而不恐懼，少欲知足，獲得大人（Da Ren，指覺悟者）的覺悟。』什麼叫做獲得大覺悟呢？就像佛陀所受持和奉行的毗尼，所以稱為覺悟。

『什麼叫做欲（Yu，指願望或意願）呢？就像佛陀精進不懈怠，所以稱為欲。』又進一步說明，欲是繫念在前，就像佛陀的覺悟沒有差異，因為這個緣故稱為欲。『什麼叫做觸（Chu，指接觸或體驗）呢？』因為得到禪定所以稱為觸；得到善或得到惡也稱為觸。『什麼叫做證（Zheng，指證悟或證明）呢？』因為不放逸所以稱為證。證的意思是知，就像佛陀的覺悟一樣。

『這裡面哪一位是善來比丘（Shan Lai Biqiu，指佛陀親自接納的出家弟子）獲得具足戒的呢？』就像尊者阿若憍陳如（Ajnaata-Kaundinya，佛教最早的五比丘之一）。當時世尊（Shi Zun，指釋迦牟尼佛）在波羅㮈（Varanasi，古印度城市，釋迦牟尼初轉法輪之地）游化，尊者阿若憍陳如見到法、得到法、證悟法，深刻理解法性，就從座位上站起來，整理衣服，袒露右肩，右膝著地，合掌作禮，對佛說：『世尊！唯愿如來（Ru Lai，指佛陀的稱號之一）允許我出家，修習梵行。』世尊告訴他說：『善來比丘。允許你在我的法中修習梵行，直至苦的盡頭。』這位阿若憍陳如立即得出家，立即得具足戒。』

【English Translation】 English version The name 'receiving the precepts' (Shou Ju) also refers to 'skillful speech' as receiving the precepts. From 'wisdom' receiving the precepts to 'skillful speech' receiving the precepts, all are called 'receiving the precepts'.

'Furthermore, to speak broadly, what kind of person should receive the full precepts? If there is a virtuous man or virtuous woman, without hindrances and pure, they can all receive the full precepts.' The so-called hindrances are of three kinds: karmic hindrances (Ye Zhang), retribution hindrances (Bao Zhang), and affliction hindrances (Fan Nao Zhang). 'For a pure person, allow them to leave home, shave their head and beard, wear the Dharma robes, take the Three Refuges and Ten Precepts, and even receive the full precepts through the procedure of the white four karmas (Bai Si Ji Mo).' One should make the one who leaves home know that the four laws of downfall are not to be violated, rely on the four supports (Si Yi Zhi) to practice for the rest of their life, and even strive for the cause of pure conduct, thereby obtaining the Dharma of leaving home, attaining the fruit of the Dharma, enjoying the bliss of the Dharma, and accomplishing great merit.' Other various matters should be asked of the Abbot (He Shang) and Acharya (Achalarya). The Abbot and Acharya should teach them what should and should not be done in the Vinaya (Vinaya), and also advise them not to contradict each other in all good Dharmas with their fellow students, fellow practitioners, and fellow travelers.

'Why give them the full precepts? It is to enable them to obtain the joy of the five supernormal powers, to see suffering without fear, to be content with little desire, and to obtain the awakening of a great person (Da Ren).' What is called obtaining great awakening? It is like the Vinaya that the Buddha upheld and practiced, therefore it is called awakening.

'What is called desire (Yu)? It is like the Buddha's diligence without weariness, therefore it is called desire.' Furthermore, it is explained that desire is the mindfulness that comes before, just like the Buddha's awakening is without difference, therefore it is called desire. 'What is called contact (Chu)?' Because of obtaining samadhi (Ding), it is called contact; obtaining good or obtaining evil is also called contact. 'What is called proof (Zheng)?' Because of non-negligence, it is called proof. Proof means knowing, just like the Buddha's awakening.

'Among these, who is the Bhikkhu (Biqiu, Buddhist monk) who came well and received the full precepts?' It is like the Venerable Ajnaata-Kaundinya (Ajnaata-Kaundinya). At that time, the World Honored One (Shi Zun) was traveling in Varanasi (Varanasi), the Venerable Ajnaata-Kaundinya saw the Dharma, obtained the Dharma, realized the Dharma, deeply understood the nature of the Dharma, and immediately rose from his seat, arranged his clothes, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! May the Tathagata (Ru Lai) allow me to leave home and cultivate pure conduct.' The World Honored One told him: 'Welcome, Bhikkhu. I allow you to cultivate pure conduct in my Dharma until the end of suffering.' This Ajnaata-Kaundinya immediately left home and immediately received the full precepts.'

來言已，身上所著婆羅門服乃至鬚髮即皆墮落，沙門法服自然在身，威儀庠序手執應器，如二十年學法者也。尊者阿缽祇婆犯、跋提伽、摩訶男等，亦如阿若憍陳如也。耶修陀同侶四人；毗摩羅修婆、侯富那伽、憍梵跋提、耶奢童子同侶有五十人；彌低同侶亦五十人；那羅陀、摩那婆、跋陀、跋期同侶五十人；優樓頻䗍迦葉、那提迦葉、伽耶迦葉，此等徒眾千人；優波提舍、駒律陀而為上首，徒眾二百五十人。

「如此等皆豪貴巨富，本是外道出家。佛已出世受悟時至，皆來詣佛求欲出家。最後須跋陀羅如此人等，皆是善來比丘也。其所得果，皆是無學後邊身者。何以故？如來自神口所說故爾，餘人邊不能得也。」問曰：「世尊何以不與神力加波羅伽至婆梨伽富迦羅婆利伽使善來出家？」

答：「意如此婆醯有障道業，是故不得善來出家。富伽羅婆利伽者，此人現身無學因緣故，不得善來出家。以是義故，雖俱在佛邊，不得一切善來出家也。

「三語受具者，爾時世尊告諸比丘：『吾於人天羅網皆得解脫。汝等於此網中皆得解脫。』爾時惡魔聞佛此言，即語佛言：『汝於人天羅網不得解脫，諸比丘亦不得解脫。』佛即說偈答曰：

「『世人於五欲，　　第六意識受，　　吾已離諸欲，　　惡魔

【現代漢語翻譯】現代漢語譯本：來（指佛陀）說完這些話，他身上所穿的婆羅門服裝，乃至頭髮和鬍鬚，都自然脫落。沙門的法衣自然穿在身上，威儀莊重，手裡拿著應器（缽），就像已經學法二十年的人一樣。尊者阿缽祇婆（Apakiiva）、跋提伽（Bhadrika）、摩訶男（Mahanama）等人，也像阿若憍陳如（Ajnatakaundinya）一樣。耶修陀（Yashoda）的四個同伴；毗摩羅修婆（Vimalashubha）、侯富那伽（Houpunaga）、憍梵跋提（Gavampati）、耶奢童子（Yashaskumara）的五十個同伴；彌低（Maitri）的五十個同伴；那羅陀（Narada）、摩那婆（Manava）、跋陀（Bhadra）、跋期（Bhadri）的五十個同伴；優樓頻䗍迦葉（Uruvilvakashyapa）、那提迦葉（Nadikashyapa）、伽耶迦葉（Gayakashyapa），這些人的徒眾有一千人；優波提舍（Upatishya）、駒律陀（Kolita）作為他們的首領，徒眾有二百五十人。這些人都是豪門貴族，原本是外道出家。佛陀已經出世，他們覺悟的時機已到，都來拜見佛陀，請求出家。最後須跋陀羅（Subhadra）這樣的人，都是『善來比丘』。他們所證得的果位，都是無學（arhat）的最後身。為什麼呢？因為這是如來親自用神口所說，其他人那裡是得不到的。」有人問：「世尊為什麼不使用神力加持波羅伽（Paraga）至婆梨伽富迦羅婆利伽（Bharikapukkaravarika），使他們以『善來』的方式出家呢？」佛陀回答說：「因為婆醯（Vahika）有障礙修道的業，所以不能以『善來』的方式出家。富伽羅婆利伽（Pukkaravarika）這個人，現世沒有證得無學果的因緣，所以不能以『善來』的方式出家。因為這個原因，即使他們都在佛陀身邊，也不能都以『善來』的方式出家。「用三句話授具足戒，當時世尊告訴眾比丘：『我對於人天羅網都已經解脫。你們也於此網中都已解脫。』當時惡魔聽到佛陀這樣說，就對佛陀說：『你對於人天羅網沒有解脫，眾比丘也沒有解脫。』佛陀就說了偈頌回答說：『世人於五欲，第六意識受，吾已離諸欲，惡魔敗退。』

【English Translation】 English version: After saying these words, his (Buddha's) Brahmanical garments, even his hair and beard, fell off naturally. The robes of a Shramana (ascetic) naturally appeared on his body, his demeanor became dignified, and he held an alms bowl in his hand, as if he had been practicing the Dharma for twenty years. Venerable Apakiiva, Bhadrika, Mahanama, and others were like Ajnatakaundinya. Yashoda's four companions; Vimalashubha, Houpunaga, Gavampati, Yashaskumara's fifty companions; Maitri's fifty companions; Narada, Manava, Bhadra, Bhadri's fifty companions; Uruvilvakashyapa, Nadikashyapa, Gayakashyapa, these people had a thousand followers; Upatishya and Kolita were their leaders, with two hundred and fifty followers. All these were wealthy and noble, originally renunciates from other paths. Now that the Buddha had appeared in the world and their time for enlightenment had arrived, they all came to the Buddha seeking ordination. Finally, Subhadra and others like him were all 'Welcome, Bhikkhus!' (well-come monks). The fruits they attained were all those of the non-learner (arhat), in their last life. Why? Because the Tathagata (Buddha) spoke it from his own divine mouth, others could not obtain it.」 Someone asked: 「Why didn't the World Honored One use his divine power to add Paraga to Bharikapukkaravarika, so that they could be ordained with 'Welcome'? The Buddha replied: 「Because Vahika has karmic obstacles to the path, therefore he could not be ordained with 'Welcome'. Pukkaravarika, this person, in this life, does not have the conditions to attain the fruit of non-learning, therefore he could not be ordained with 'Welcome'. For this reason, even though they are all by the Buddha's side, not all can be ordained with 'Welcome'. 「Ordination with three phrases: At that time, the World Honored One told the Bhikkhus (monks): 'I have been liberated from the net of humans and gods. You are all liberated from this net.' At that time, Mara (demon) heard the Buddha say this, and said to the Buddha: 'You have not been liberated from the net of humans and gods, nor have the Bhikkhus been liberated.' The Buddha then spoke a verse in reply: 『Worldly people indulge in the five desires, The sixth consciousness receives them, I have already abandoned all desires, Mara is defeated.』

汝自墮。』

「惡魔聞此言已，知佛達其未離欲故，慚愧憂愁不樂，忽自滅去。佛告諸比丘：『汝各各二人共詣諸方教化，莫獨去也。』諸比丘即去。彼土諸人聞比丘說法，皆來詣佛。于其中路有生悔心者，即還歸家。以是因緣，諸比丘來白世尊。佛即教使就彼三語受戒，語諸比丘：『汝等各各還去。彼方若有求出家者，當爲剃除鬚髮、教著法服、與三語受戒：「歸依佛、歸依法、歸依僧。如來應正覺是我師。」』此即三語受戒法也。爾時諸比丘生疑：『云何三語即是出家、即是具足？』佛為說曰：『歸依佛、歸依法、歸依僧即是出家。第二歸依佛竟、歸依法竟、歸依僧竟即是受具。以是義故出家受具成就也。』有人復更生疑：『何故優婆塞受三自歸，及以沙彌乃至八戒皆受三語，何故不名受具也？』佛說曰：『此二義各異。優婆塞者，不止在三歸，更加五戒，始得名為優婆塞也。沙彌乃至八戒亦復如是。三語受具者，與此為足，更無所加，故言受具。』所以無所加者，三歸有二種：一者為受五戒、十戒、八齋故受三歸，乃至為受二百五十戒故受三歸。二者直受三歸。所以爾者，當爾之時，佛未制二百五十戒乃至八齋。以是義故，直說三歸得受具也。佛制不聽三語受戒已后，雖有三語不成就也。佛所以後斷三語

【現代漢語翻譯】現代漢語譯本：『你自甘墮落。』

惡魔聽到這些話后，知道佛陀已經看穿了他尚未斷絕慾望，感到慚愧、憂愁、不快樂，忽然自行消失離去。佛陀告訴眾比丘：『你們各自兩人一起前往各方教化，不要獨自前往。』眾比丘就出發了。那個地方的人們聽到比丘說法，都來拜見佛陀。其中有些人在路上產生後悔之心，就返回家中。因為這個緣故，眾比丘來稟告世尊。佛陀就教導他們讓那些人在當地以三句話受戒，告訴眾比丘：『你們各自回去。那個地方如果有人請求出家，應當為他們剃除鬚髮、教他們穿上法服、用三句話為他們授戒：「皈依佛（Buddha，覺悟者）、皈依法（Dharma，佛法）、皈依僧（Sangha，僧團）。如來應正覺（Tathagata Arhat Samyak-sambuddha，如來、阿羅漢、正等覺）是我的老師。」』這就是三語受戒法。

當時眾比丘產生疑問：『為什麼三句話就是出家，就是具足戒（upasampada，比丘戒）？』佛陀為他們解釋說：『皈依佛、皈依法、皈依僧就是出家。第二次說皈依佛竟、皈依法竟、皈依僧竟就是受具足戒。因為這個緣故，出家和受具足戒就成就了。』有人又產生疑問：『為什麼優婆塞（upasaka，在家男居士）受三自歸（trisarana，皈依三寶），以及沙彌（sramanera，出家男眾）乃至八戒（astanga-sila，八關齋戒）都受三句話，為什麼不稱為受具足戒呢？』

佛陀說：『這兩種意義各不相同。優婆塞，不只是三歸，還要加上五戒（panca-sila，五戒），才能稱為優婆塞。沙彌乃至八戒也是這樣。三語受具足戒，以此為滿足，不再增加其他內容，所以稱為受具足戒。』之所以不再增加其他內容，是因為三歸有兩種：一種是爲了受五戒、十戒（dasa-sila，沙彌十戒）、八齋戒而受三歸，乃至爲了受二百五十戒（pratimoksa，比丘戒）而受三歸。另一種是直接受三歸。之所以這樣，是因為當時佛陀尚未制定二百五十戒乃至八齋戒。因為這個緣故，直接說三歸就能受具足戒。佛陀制定不聽許三語受戒之後，即使有三語也不能成就受戒。佛陀後來斷除三語受戒

【English Translation】 English version: 『You fall by yourself.』

Having heard these words, the demon, knowing that the Buddha had perceived that he had not yet abandoned desire, felt ashamed, worried, and unhappy, and suddenly vanished. The Buddha told the Bhikshus (bhikkhu, monks): 『Each of you should go in pairs to teach in various directions; do not go alone.』 The Bhikshus then departed. When the people of that land heard the Bhikshus preaching, they all came to see the Buddha. Among them, some who developed regret on the way returned home. Because of this, the Bhikshus came and reported to the World-Honored One. The Buddha then taught them to have those people take the precepts locally with three phrases, telling the Bhikshus: 『Each of you return. If there are those in that place who seek to leave home, you should shave their heads and beards, teach them to wear the Dharma robes, and give them the precepts with three phrases: 「I take refuge in the Buddha (Buddha, the awakened one), I take refuge in the Dharma (Dharma, the teachings), I take refuge in the Sangha (Sangha, the monastic community). The Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, Thus Come One, Worthy One, Perfectly Enlightened One) is my teacher.」』 This is the method of taking precepts with three phrases.

At that time, the Bhikshus had doubts: 『Why are three phrases considered both leaving home and full ordination (upasampada, bhikkhu ordination)?』 The Buddha explained to them, saying: 『Taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha is leaving home. The second time, saying 「I have taken refuge in the Buddha, I have taken refuge in the Dharma, I have taken refuge in the Sangha」 is receiving full ordination. Because of this, leaving home and receiving full ordination are accomplished.』 Someone else then had doubts: 『Why is it that when a Upasaka (upasaka, lay male devotee) takes the three refuges (trisarana, taking refuge in the Three Jewels), and a Sramanera (sramanera, novice monk) even takes the eight precepts (astanga-sila, eight precepts), they all take three phrases, but it is not called receiving full ordination?』

The Buddha said: 『These two meanings are different. An Upasaka is not just the three refuges; they must also add the five precepts (panca-sila, five precepts) to be called an Upasaka. The same is true for a Sramanera and the eight precepts. Taking full ordination with three phrases is complete in itself, and nothing more is added, so it is called receiving full ordination.』 The reason why nothing more is added is that there are two types of three refuges: one is taking the three refuges in order to receive the five precepts, the ten precepts (dasa-sila, ten precepts for novices), or the eight precepts, and even taking the three refuges in order to receive the two hundred and fifty precepts (pratimoksa, bhikkhu precepts). The other is simply taking the three refuges. The reason for this is that at that time, the Buddha had not yet established the two hundred and fifty precepts or even the eight precepts. Because of this, simply saying the three refuges was sufficient to receive full ordination. After the Buddha established that taking precepts with three phrases was not allowed, even having the three phrases would not accomplish ordination. The reason why the Buddha later discontinued taking precepts with three phrases

受戒者，因一病比丘是故斷也。於時阿若憍陳如即從座起，整衣服偏袒右肩，右膝著地合掌向佛，白佛言：『世尊！我等云何得知三歸、三語受具？』佛告憍陳如：『若人求出家者，當剃除鬚髮，教作如是言：「我今盡形壽歸依佛法僧。乃至說，我今依佛出家，婆伽婆是我師也。」』佛告憍陳如：『三語受戒，如我所說解也。』尊者憍陳如聞佛所說三語受戒，心開意解，即退坐禮佛而去。尊者阿若憍陳如遊行到毗利耆國，展轉復到毗舍離。毗舍離中有毗梨耆人，二國族姓子合在一處，一名羯羯帶遮、二名羯倫伽、三名毗斤帶遮、四名羯遲遮、五名遮賴遮、六名毗陀跋遮、七名跋陀、八名修跋陀遮、九名(本闕)、十名耶奢、十一名移須多羅、十二名阿梨耶。此諸人等皆生念言：『阿若憍陳如於大沙門法中出家行於梵行。此是大智見者乃能隨學，必有妙法。我等何為不就其出家學妙法也。彼所修行，我等亦共修行。』爾時族姓子共論議已，即便相將詣憍陳如所，頭面禮足卻住一面，白尊者言：『惟愿大德！聽我等於如來法中出家修于梵行。』阿若憍陳如即受其言聽其出家，為說三語受戒。受戒已，即共相隨詣于佛所，頭面禮足卻住一面。尊者憍陳如即白佛言：『此諸族姓子等求欲出家，為其三語受戒為，得戒不？』佛告

【現代漢語翻譯】現代漢語譯本受戒者因為一位生病的比丘而中斷了（受戒儀式）。當時，阿若憍陳如（Ajñāta Kauṇḍinya，五比丘之一）立即從座位上站起來，整理好衣服，袒露右肩，右膝跪地，合掌向佛，稟告佛陀說：『世尊！我們如何得知通過三歸、三語來完成受戒？』佛陀告訴憍陳如：『如果有人請求出家，應當剃除鬚髮，教他說這樣的話：「我今生盡形壽歸依佛、法、僧。」乃至說：「我今依佛出家，婆伽婆（Bhagavān，世尊）是我的老師。」』佛陀告訴憍陳如：『三語受戒，就像我所說的這樣理解。』尊者憍陳如聽聞佛陀所說的三語受戒，心開意解，隨即退回座位，禮拜佛陀后離去。尊者阿若憍陳如到達毗利耆國（Vriji），輾轉又到了毗舍離（Vaishali）。毗舍離中有毗梨耆人，兩個國家的貴族子弟聚集在一處，一名叫羯羯帶遮（Karkataka），二名叫羯倫伽（Karanka），三名叫毗斤帶遮（Vikantaka），四名叫羯遲遮（Karchika），五名叫遮賴遮（Chalaka），六名叫毗陀跋遮（Vidhavaka），七名叫跋陀（Bhadra），八名叫修跋陀遮（Subhadraka），九名（此處原文缺失），十名叫耶奢（Yasha），十一名移須多羅（Ishudatta），十二名叫阿梨耶（Arya）。這些人等都心生念頭：『阿若憍陳如在大沙門（Shramana，指佛教修行者）的教法中出家，奉行梵行（Brahmacharya，清凈行）。這是具有大智慧見解的人才能跟隨學習的，必定有微妙的佛法。我們為什麼不去向他出家，學習這微妙的佛法呢？他所修行的，我們也一起修行。』當時，這些貴族子弟商議完畢，便一同前往阿若憍陳如的住所，以頭面禮拜他的雙足，然後退到一旁站立，稟告尊者說：『惟愿大德！允許我們在如來的教法中出家，修習梵行。』阿若憍陳如便接受了他們的請求，允許他們出家，併爲他們說了三語受戒。受戒完畢后，他們便一同跟隨阿若憍陳如前往佛陀的住所，以頭面禮拜佛陀的雙足，然後退到一旁站立。尊者憍陳如便稟告佛陀說：『這些貴族子弟請求出家，我已經為他們說了三語受戒，他們是否已經得到戒律？』佛陀告訴

【English Translation】 English version The one receiving precepts was interrupted because of a sick Bhikshu (monk). At that time, Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha) immediately rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, joined his palms, and faced the Buddha, saying: 'World-Honored One! How can we know that the completion of ordination is through the Three Refuges and the Three Statements?' The Buddha told Kauṇḍinya: 'If someone seeks to leave home, they should shave their head and beard, and teach them to say these words: 'I now, for the rest of my life, take refuge in the Buddha, the Dharma, and the Sangha.' And even say, 'I now leave home relying on the Buddha, and Bhagavān (the Blessed One) is my teacher.'' The Buddha told Kauṇḍinya: 'Receiving the precepts through the Three Statements is to be understood as I have said.' Venerable Kauṇḍinya, hearing the Buddha's explanation of receiving precepts through the Three Statements, had his mind opened and understood, and then retreated to his seat, bowed to the Buddha, and departed. Venerable Ajñāta Kauṇḍinya arrived at the country of Vriji, and then traveled to Vaishali. In Vaishali, there were people from Vriji, and sons of noble families from two countries gathered in one place, one named Karkataka, the second named Karanka, the third named Vikantaka, the fourth named Karchika, the fifth named Chalaka, the sixth named Vidhavaka, the seventh named Bhadra, the eighth named Subhadraka, the ninth (missing in the original text), the tenth named Yasha, the eleventh named Ishudatta, and the twelfth named Arya. These people all had the thought: 'Ajñāta Kauṇḍinya has left home in the Dharma of the Great Shramana (ascetic), practicing Brahmacharya (celibate conduct). This is something that only those with great wisdom and insight can follow and learn, and there must be wonderful Dharma. Why don't we leave home to him and learn this wonderful Dharma? What he practices, we will also practice together.' At that time, these sons of noble families, having discussed it, went together to where Kauṇḍinya was, bowed their heads to his feet, and stood to one side, saying to the Venerable One: 'May the Great Virtuous One! Allow us to leave home in the Dharma of the Tathagata (Buddha) and practice Brahmacharya.' Ajñāta Kauṇḍinya then accepted their request, allowed them to leave home, and spoke the Three Statements for receiving precepts for them. After receiving the precepts, they followed him together to where the Buddha was, bowed their heads to the Buddha's feet, and stood to one side. Venerable Kauṇḍinya then said to the Buddha: 'These sons of noble families seek to leave home, and I have spoken the Three Statements for receiving precepts for them. Have they obtained the precepts?' The Buddha told

憍陳如：『此諸人等三語受戒，具足成就，善得具戒。何以故？過去諸佛亦曾與此三語受戒，未來諸佛亦當與此三語受戒，我今現在亦同彼也。』是故得有三語受戒。

「白四羯磨者，何以要現前白四羯磨而受具者？解云：當於爾時，佛住王舍城。優樓頻螺迦葉等師徒已出家竟。有一病比丘無供養者，病困篤已即便命終。諸比丘等見此比丘病篤命終，一無看病者、二無弟子，二俱無故苦惱如是，往白世尊。佛即集諸比丘僧：『從今已去，斷三語羯磨。於十僧中白四羯磨聽使受具。』如是一一受戒皆如上廣說，應當知。爾時有一惡比丘度人出家，出家者即于師邊生疑，往白世尊。世尊問言：『汝先未受戒時生疑不？』答言：『不也。』佛言：『汝已得具足戒也。』復有一人求師出家受具足戒，得受具已心中生疑，疑師不清凈為得戒不？往白世尊。世尊問言：『汝先知師不清凈不？』受戒者言：『不知也。』又復問言：『汝先知不清凈師邊受戒不得戒不？』答言：『不知。』佛言：『汝便是得具足戒也。』復有一人求師出家，師即為受具足。後心生疑，往白世尊。世尊問言：『汝先知汝師破戒不？』答言：『知也。』又復問言：『汝先知不清凈師邊受戒不得戒不？』答言：『知也。』復更問言：『汝先知汝師受戒時

【現代漢語翻譯】現代漢語譯本憍陳如（Ajñata Kaundinya，五比丘之一）：『這些人以三語受戒，具足成就，善得具戒。為什麼呢？過去諸佛也曾用這三語授戒，未來諸佛也將用這三語授戒，我今現在也與他們相同。』因此，才會有三語受戒。

『白四羯磨』是什麼呢？為什麼要用現前白四羯磨來受具足戒呢？解釋說：當時，佛陀住在王舍城（Rajagrha）。優樓頻螺迦葉（Uruvilva-Kasyapa）等師徒已經出家完畢。有一位生病的比丘，沒有人供養，病情嚴重，最終去世。諸位比丘看到這位比丘病重而死，既沒有人照顧，也沒有弟子，兩者都沒有，感到苦惱，於是去稟告世尊。佛陀隨即召集諸比丘僧團：『從今以後，停止三語羯磨。在十位比丘中，允許用白四羯磨來授具足戒。』像這樣一一受戒，都如上面廣泛所說，應當知曉。當時，有一位惡比丘度人出家，出家的人隨即對師父產生懷疑，去稟告世尊。世尊問道：『你先前未受戒時，是否產生懷疑？』回答說：『沒有。』佛陀說：『你已經得到具足戒了。』又有一個人尋求師父出家受具足戒，得到具足戒后，心中產生懷疑，懷疑師父不清凈，是否能得到戒？去稟告世尊。世尊問道：『你先前知道師父不清凈嗎？』受戒的人說：『不知道。』又問道：『你先前知道在不清凈的師父那裡受戒得不到戒嗎？』回答說：『不知道。』佛陀說：『你便是得到具足戒了。』又有一個人尋求師父出家，師父就為他授了具足戒。後來心中產生懷疑，去稟告世尊。世尊問道：『你先前知道你的師父破戒嗎？』回答說：『知道。』又問道：『你先前知道在不清凈的師父那裡受戒得不到戒嗎？』回答說：『知道。』又問道：『你先前知道你師父受戒時

【English Translation】 English version Ajñata Kaundinya (one of the five Bhikkhus): 'These people have received the precepts with three statements, fully accomplished, and have well obtained the full precepts. Why? Because past Buddhas also gave precepts with these three statements, future Buddhas will also give precepts with these three statements, and I am now the same as them.' Therefore, there is the receiving of precepts with three statements.

What is 'White Four Karmas'? Why is it necessary to use the present White Four Karmas to receive the full precepts? The explanation is: At that time, the Buddha was staying in Rajagrha (Royal City). Uruvilva-Kasyapa (one of the three Kasyapa brothers) and his disciples had already completed their ordination. There was a sick Bhikkhu who had no one to support him, and his illness was severe, and he eventually died. The Bhikkhus saw this Bhikkhu die from illness, with no one to care for him and no disciples, lacking both, and felt distressed, so they went to inform the World Honored One. The Buddha then gathered the Bhikkhu Sangha: 'From now on, discontinue the three-statement Karma. Among ten Bhikkhus, allow the use of White Four Karmas to confer the full precepts.' Each ordination like this is as widely described above, and should be known. At that time, there was an evil Bhikkhu who ordained people, and the ordained person immediately became suspicious of the teacher and went to inform the World Honored One. The World Honored One asked: 'Did you have doubts before you received the precepts?' He replied: 'No.' The Buddha said: 'You have already obtained the full precepts.' Again, someone sought a teacher to ordain and receive the full precepts, and after receiving the full precepts, he had doubts in his heart, suspecting that the teacher was impure and whether he could obtain the precepts? He went to inform the World Honored One. The World Honored One asked: 'Did you know that the teacher was impure before?' The ordained person said: 'I did not know.' He also asked: 'Did you know before that receiving precepts from an impure teacher would not result in obtaining the precepts?' He replied: 'I did not know.' The Buddha said: 'Then you have obtained the full precepts.' Again, someone sought a teacher to ordain, and the teacher conferred the full precepts on him. Later, he had doubts in his heart and went to inform the World Honored One. The World Honored One asked: 'Did you know before that your teacher had broken the precepts?' He replied: 'I knew.' He also asked: 'Did you know before that receiving precepts from an impure teacher would not result in obtaining the precepts?' He replied: 'I knew.' He also asked: 'Did you know before when your teacher received the precepts'

得戒不？』答言：『不知也。』佛言：『汝便得具足戒也。』又復一人求師出家，師即與受具足。後心生疑，往白世尊。世尊問言：『汝先知不清凈師邊受戒不得戒不？』答言：『先知。』復更問言：『汝先知汝師師邊受戒不得戒不？』答言：『知也。』佛言：『三事皆知，受戒不得也。』以是義故，名為白四羯磨。

「云何名為敕聽受具？當於爾時。佛在舍衛國比舍佉鹿母園中堂上，問蘇陀耶沙彌義、沙彌解義。如佛所解，稱如來意，佛即告言：『汝從今已往若有疑惑，恣汝來問。』亦即與戒即得具足，故名敕聽受具。

「云何上受具？如有一人盡一切漏，未滿二十已受具足，即于比丘法中自生疑心。同住諸比丘知其生疑，往白世尊。世尊語此漏盡比丘：『汝數胎中年乃至閏月皆數，滿不？』答言：『不滿。』佛即問諸比丘：『此比丘得阿羅漢耶？』諸比丘白佛：『得阿羅漢。』佛言：『此是上受具也。』又復告言：『后受戒者聽數胎中年。』

「云何比丘尼五種受具？隨師教而行名為師法受具。當於爾時，佛住釋種園中。時摩訶波阇波提憍曇彌與五百釋種女來詣佛所，到已頭面著地禮佛足，白佛言：『世尊！我等女人于佛法中得出家不？』佛言：『吾不欲聽女人出家。』聞此語已低頭泣淚而去

【現代漢語翻譯】現代漢語譯本：『你得到戒了嗎？』回答說：『不知道。』佛說：『你就得到了具足戒。』又有一個人請求師父出家，師父就給他授了具足戒。後來心中產生懷疑，去告訴世尊。世尊問他說：『你先前知道在不清凈的師父那裡受戒是得不到戒的嗎？』回答說：『先前知道。』又問他說：『你先前知道你的師父從得不到戒的師父那裡受戒是得不到戒的嗎？』回答說：『知道。』佛說：『三件事都知道，受戒是得不到的。』因為這個緣故，稱為白四羯磨（通過四次羯磨法進行的授戒儀式）。『什麼叫做敕聽受具？』在那個時候，佛在舍衛國（Śrāvastī）比舍佉鹿母園（Viśākhā Migāramātā's Park）中的堂上，詢問蘇陀耶（Sudāya）沙彌（Śrāmaṇera）義理，沙彌解答義理。如佛所解，符合如來的意思，佛就告訴他說：『你從今以後如果有疑惑，允許你來問。』也就給他授戒，立即得到具足戒，所以叫做敕聽受具（佛陀親自允許並授戒）。『什麼叫做上受具？』如果有一個人斷盡一切煩惱，未滿二十歲已經受了具足戒，就在比丘（bhikṣu）的戒法中自己產生疑心。同住的比丘知道他產生疑心，去告訴世尊。世尊對這位斷盡煩惱的比丘說：『你數胎中年乃至閏月都數了嗎，滿了嗎？』回答說：『不滿。』佛就問眾比丘：『這位比丘得到阿羅漢（Arhat）了嗎？』眾比丘告訴佛：『得到阿羅漢了。』佛說：『這是上受具（最高等的受戒）。』又告訴說：『以後受戒的人允許數胎中年。』『什麼叫做比丘尼（bhikkhunī）五種受具？』隨順師父的教導而行叫做師法受具。在那個時候，佛住在釋種園中。當時摩訶波阇波提憍曇彌（Mahāprajāpatī Gautamī）與五百釋種女來到佛的住所，到達後頭面著地禮佛足，稟告佛說：『世尊！我們女人在佛法中可以出家嗎？』佛說：『我不允許女人出家。』聽到這話后，低頭哭泣著離開了。

【English Translation】 English version: 'Did you receive the precepts?' He replied, 'I do not know.' The Buddha said, 'Then you have received the full precepts.' Again, a person requested a teacher to ordain him, and the teacher immediately conferred the full precepts upon him. Later, doubt arose in his mind, and he went to inform the World-Honored One. The World-Honored One asked him, 'Did you know beforehand that receiving precepts from an impure teacher would not result in receiving the precepts?' He replied, 'I knew beforehand.' He further asked, 'Did you know beforehand that your teacher received precepts from a teacher who had not received the precepts?' He replied, 'I knew.' The Buddha said, 'Knowing all three matters, the precepts were not received.' For this reason, it is called 'White Four Karmas' (a ceremony of ordination conducted through four acts of karma). 'What is called 'ordination by command and permission'?' At that time, the Buddha was in the hall of Viśākhā Migāramātā's Park in Śrāvastī (Śrāvastī), questioning the Śrāmaṇera (Śrāmaṇera) Sudāya (Sudāya) about the meaning of the Dharma, and the Śrāmaṇera explained the meaning. As the Buddha understood it, it conformed to the Tathāgata's intention, and the Buddha immediately told him, 'From now on, if you have any doubts, you are allowed to come and ask.' He was also given the precepts and immediately received the full precepts, hence it is called 'ordination by command and permission' (ordination personally permitted and conferred by the Buddha). 'What is called 'superior ordination'?' If there is a person who has exhausted all defilements, and has already received the full precepts before the age of twenty, then doubt arises in his mind regarding the monastic rules of the bhikṣu (bhikṣu). The bhikṣus living with him, knowing that he has doubts, go to inform the World-Honored One. The World-Honored One said to this bhikṣu who has exhausted defilements, 'Have you counted the years in the womb, including the intercalary months, and is it complete?' He replied, 'It is not complete.' The Buddha then asked the bhikṣus, 'Has this bhikṣu attained Arhat (Arhat)?' The bhikṣus informed the Buddha, 'He has attained Arhat.' The Buddha said, 'This is superior ordination (the highest form of ordination).' He further said, 'Those who receive the precepts later are allowed to count the years in the womb.' 'What are the five kinds of ordination for bhikkhunīs (bhikkhunī)?' Following the teacher's instructions is called 'ordination by the teacher's method.' At that time, the Buddha was staying in the Śākya garden. Then Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī), along with five hundred Śākya women, came to the Buddha's abode, and upon arriving, they prostrated themselves at the Buddha's feet, and reported to the Buddha, 'World-Honored One! Can we women be ordained in the Buddha's Dharma?' The Buddha said, 'I do not permit women to be ordained.' Upon hearing these words, they lowered their heads, wept, and departed.

。世尊后時從釋種園向舍衛國祇桓精舍。憍曇彌五百女等聞佛向祇桓精舍，心懷悲惱自慨其身不在佛法之次，各自剃頭著法服，隨佛后而去。到祇桓精舍在外而立，見尊者阿難。阿難即問母及諸女言：『優婆夷等何為剃髮自著法衣，顏色憔悴而不悅乎？』母及諸女即答言：『所以不悅者，但世尊不聽女人出家，是故憂色也。』阿難言：『且止。當爲白世尊。』阿難尋入即啟世尊：『是優婆夷等求欲出家。愿世尊聽許。』佛告阿難：『吾所以不聽女人出家者，如世人家男少女多家業必壞。出家法中若有女人，必壞正法不得久住。』阿難重白佛言：『女人于佛法中修梵行得四果不？』佛告阿難：『能修梵行其志不退亦可得耳。』阿難復白佛言：『惟愿世尊聽女人在佛法之次。』佛告阿難：『女人能行八敬法者聽其出家，若不能者不聽在道。所以為女人制八敬者，如人慾渡水先造橋船，后時雖有大水必能得渡。八敬法亦如是，怖后時壞正法故為其制耳。』佛告阿難：『汝今為女人求出家，后當減吾五百世正法。』阿難聞此之言憂愁不樂，即出外問諸優婆夷等：『佛說八敬之法能奉行不？』諸女聞此語已內懷歡喜，即請阿難還白世尊：『我等今日蒙世尊施法，當奉行之。譬如有人沐浴香湯莊飾已竟，更有人來以華鬘莊其頂上。

【現代漢語翻譯】現代漢語譯本：世尊後來從釋迦族人的園林前往舍衛國的祇桓精舍（Jetavana Vihara）。喬曇彌（Gotami，佛陀的姨母）和五百位女子聽到佛陀前往祇桓精舍，心中悲傷苦惱，感嘆自己未能進入佛法修行的行列，於是各自剃去頭髮，穿上法衣，跟隨在佛陀身後而去。到達祇桓精舍后，她們站在外面，見到了尊者阿難（Ananda，佛陀的十大弟子之一）。阿難便問喬曇彌和眾女子說：『各位優婆夷（Upasika，在家女信徒）為何剃髮並穿上法衣，面容憔悴而不快樂呢？』喬曇彌和眾女子回答說：『我們之所以不快樂，是因為世尊不允許女人出家，所以才憂愁。』阿難說：『請稍等。我當爲你們稟告世尊。』阿難隨即進入精舍，稟告世尊說：『這些優婆夷等請求出家。愿世尊允許。』佛陀告訴阿難：『我之所以不允許女人出家，是因為如果世俗人家中男少女多，家業必定衰敗。在出家修行的佛法中，如果有女人，必定會破壞正法，不能長久住世。』阿難再次稟告佛陀說：『女人在佛法中修習梵行（Brahmacharya，清凈行），能夠證得四果（四沙門果，須陀洹果、斯陀含果、阿那含果、阿羅漢果）嗎？』佛陀告訴阿難：『如果能夠修習梵行，並且意志不退轉，也可以證得。』阿難又稟告佛陀說：『惟愿世尊允許女人進入佛法修行的行列。』佛陀告訴阿難：『女人如果能夠奉行八敬法（Ashta Gurudharma），就允許她們出家，如果不能奉行，就不允許她們進入佛道。之所以為女人制定八敬法，就像人們想要渡河，先要建造橋樑或船隻，之後即使遇到大水，也一定能夠渡過。八敬法也是如此，是爲了防止以後破壞正法，所以才為她們制定。』佛陀告訴阿難：『你現在為女人請求出家，以後將會減少我五百年的正法住世時間。』阿難聽到這些話，憂愁不樂，便走出精舍，問各位優婆夷等：『佛陀所說的八敬法，你們能夠奉行嗎？』眾女子聽到這些話后，內心充滿歡喜，立即請求阿難回去稟告世尊：『我們今天蒙受世尊的恩惠，傳授佛法，一定奉行八敬法。譬如有人沐浴香湯，妝扮完畢，又有人來用華鬘（花環）裝飾他的頭頂。

【English Translation】 English version: Later, the World Honored One (世尊, Shìzūn, the Buddha) traveled from the Shakya (釋種, Shìzhǒng, the clan of the Buddha) garden to the Jeta Grove (祇桓精舍, Qíhuán Jīngshè, Jetavana Vihara) in Shravasti (舍衛國, Shèwèi Guó). Gotami (憍曇彌, Jiāotánmí, the Buddha's aunt) and five hundred women heard that the Buddha was going to the Jeta Grove, and they felt sorrow and distress, lamenting that they were not in the order of the Buddha's Dharma. They shaved their heads, put on Dharma robes, and followed the Buddha. When they arrived at the Jeta Grove, they stood outside and saw the Venerable Ananda (阿難, Ānán, one of the ten principal disciples of the Buddha). Ananda asked the mother and the women, 'Why have you, Upasikas (優婆夷, Yōupóyí, female lay followers), shaved your heads and put on Dharma robes, with such pale and unhappy faces?' The mother and the women replied, 'The reason for our unhappiness is that the World Honored One does not allow women to become monks, and that is why we are sad.' Ananda said, 'Wait a moment. I will report to the World Honored One.' Ananda immediately entered and reported to the World Honored One, 'These Upasikas are seeking to become monks. May the World Honored One grant permission.' The Buddha told Ananda, 'The reason I do not allow women to become monks is that if a household has more daughters than sons, the family property will surely be ruined. If there are women in the Dharma of monasticism, it will surely destroy the True Dharma and it will not last long.' Ananda again reported to the Buddha, 'Can women attain the Four Fruits (四果, Sì Guǒ, the four stages of enlightenment: Srotaapanna, Sakadagamin, Anagamin, and Arhat) by practicing Brahmacharya (梵行, Fànxíng, pure conduct) in the Buddha's Dharma?' The Buddha told Ananda, 'If they can practice Brahmacharya and their will does not waver, they can also attain them.' Ananda again reported to the Buddha, 'May the World Honored One allow women to enter the order of the Buddha's Dharma.' The Buddha told Ananda, 'If women can practice the Eight Garudhammas (八敬法, Bā Jìngfǎ, Eight Respectful Rules), they will be allowed to become monks, but if they cannot, they will not be allowed to enter the Path. The reason for establishing the Eight Garudhammas for women is like a person who wants to cross a river first builds a bridge or a boat, and then even if there is a great flood, they will surely be able to cross. The Eight Garudhammas are also like that, established for them to prevent the destruction of the True Dharma in the future.' The Buddha told Ananda, 'Now you are asking for women to become monks, and in the future, you will reduce my True Dharma by five hundred years.' Ananda heard these words and was sad and unhappy. He went outside and asked the Upasikas, 'Can you practice the Eight Garudhammas spoken by the Buddha?' When the women heard these words, their hearts were filled with joy, and they immediately asked Ananda to return and report to the World Honored One, 'Today we have received the grace of the World Honored One in teaching the Dharma, and we will surely practice the Eight Garudhammas. It is like a person who has bathed in fragrant water and finished dressing up, and then someone comes to decorate their head with a garland (華鬘, huámán, flower wreath).'

我等今日亦復如是。』阿難以此之言即啟世尊。世尊言：『此等已得受具。』是名師法受具。

「白四羯磨受具者，如上病比丘經中所說。

「遣使受具者，亦如比丘尼經中所說。

「云何名善來比丘尼受具？當於爾時，世尊在舍衛國。摩登祇女來到佛所，頭面著地禮世尊足，退坐一面。佛即為說法。深悟法性，得須陀洹果，求佛出家。世尊告曰：『聽汝於我法中善修梵行盡諸苦際。』佛言已訖，頭髮自落，法服應器忽然在身，威儀庠序如久服法者。是故名為善來受具。

「上受具者，盡諸有漏成阿羅漢。如上沙彌，雖未滿二十，得阿羅漢故，名為上受具。此比丘尼亦復如是，是名上受具。比丘尼五種受具竟。

「立善法上受具者，爾時王舍城中有婆羅門，名尼駒陀，錢財珍寶巨億無量。此婆羅門家生一子，字畢波羅延。父母種姓清凈，諸婆羅門所有經書無不悉達，乃至大人之相亦能達之。此畢波羅延童子，父命終后，家中有碎金九十六斛，錢有八十億勒沙，十萬一勒沙也。奴婢僕使有千聚落。其婦字跋陀，顏貌殊特世之無類，故能割愛斷貪舍之而去。默生此念：『世間若有應真羅漢者就之出家，詣彼苦行仙人林中修于梵行。』作是念已，故能割愛斷貪舍之而去，詣彼苦行仙人林中，

【現代漢語翻譯】現代漢語譯本：『我們今天也像這樣。』阿難用這些話請示世尊。世尊說：『這些人已經得到了具足戒。』這叫做師法受具。「白四羯磨受具，就像上面《病比丘經》中所說的那樣。「遣使受具，也像《比丘尼經》中所說的那樣。「什麼叫做善來比丘尼受具？當時，世尊在舍衛國。摩登祇女來到佛所，頭面著地禮拜世尊的腳，然後退到一邊坐下。佛就為她說法。她深刻領悟了法性，證得了須陀洹果，請求在佛陀這裡出家。世尊告訴她說：『允許你在我的法中好好修行梵行，以達到諸苦的盡頭。』佛說完之後，她的頭髮自然脫落，袈裟和缽盂忽然出現在身上，威儀安詳有序，就像已經長期修行佛法的人一樣。所以這叫做善來受具。「以上受具的人，斷盡所有煩惱，成為阿羅漢。就像上面的沙彌，雖然未滿二十歲，因為證得了阿羅漢果，所以稱為上受具。這位比丘尼也像這樣，這叫做上受具。比丘尼五種受具完畢。「立善法上受具，當時王舍城中有一位婆羅門，名叫尼駒陀（Nikumbha），擁有巨額的錢財珍寶，數額巨大無法衡量。這位婆羅門家生了一個兒子，名叫畢波羅延（Pippalayana）。他的父母種姓清凈，對於所有婆羅門的經書沒有不精通的，甚至連大人之相也能通達。這位畢波羅延童子，父親去世后，家中擁有碎金九十六斛，錢有八十億勒沙（laksha，印度數字單位，十萬），十萬一勒沙。奴婢僕使有一千個聚落。他的妻子名叫跋陀（Bhadra），容貌非常出衆，世上沒有能比得上的，因此他能夠割捨愛戀，斷除貪慾，捨棄一切而去。他默默地想：『世間如果存在真正的阿羅漢，我就去他那裡出家，到苦行仙人的樹林中修行梵行。』產生這個念頭后，他才能割捨愛戀，斷除貪慾，捨棄一切而去，前往苦行仙人的樹林中。

【English Translation】 English version: 'We are also like this today.' Ananda, with these words, inquired of the World Honored One. The World Honored One said, 'These ones have already received the full ordination.' This is called ordination by the Dharma of the Teacher. 『Ordination by the White Four Karmas is as described in the Sutra of the Sick Bhikshu above. 『Ordination by Sending a Messenger is also as described in the Bhikshuni Sutra. 『What is called ordination of a Bhikshuni by 'Welcome'? At that time, the World Honored One was in Shravasti (Śrāvastī). A woman of the Matangi (Mātaṅgī) caste came to the Buddha, prostrated herself at the feet of the World Honored One, and withdrew to sit on one side. The Buddha then expounded the Dharma for her. She deeply understood the nature of the Dharma, attained the fruit of Stream-enterer (Srotapanna), and requested to leave home with the Buddha. The World Honored One told her, 'I permit you to cultivate pure conduct well in my Dharma, to reach the end of all suffering.' After the Buddha spoke, her hair naturally fell off, and the Dharma robes and bowl suddenly appeared on her body, her deportment dignified and orderly, as if she had been practicing the Dharma for a long time. Therefore, this is called ordination by 'Welcome'. 『Those who are ordained above, exhaust all outflows and become Arhats. Like the Shramanera (Śrāmaṇera) above, although not yet twenty years old, because he attained Arhatship, he is called the highest ordination. This Bhikshuni is also like this; this is called the highest ordination. The five kinds of ordination for Bhikshunis are completed. 『Establishing the Supreme Dharma for Ordination: At that time, in Rajagriha (Rājagṛha), there was a Brahmin named Nikumbha (Nikumbha), who possessed immeasurable wealth and treasures. This Brahmin family had a son named Pippalayana (Pippalāyana). His parents were of pure lineage, and they were proficient in all the scriptures of the Brahmins, even able to understand the marks of a great man. After the death of this Pippalayana boy's father, his family possessed ninety-six '斛' (hú, a unit of dry measure) of broken gold, and eighty '億勒沙' (koṭi-lakṣa, a large number) of coins, one hundred thousand '勒沙' (lakṣa, a unit of one hundred thousand). There were a thousand settlements of slaves and servants. His wife was named Bhadra (Bhadrā), and her appearance was exceptionally outstanding, unmatched in the world, so he was able to sever love, cut off greed, and abandon everything to leave. He silently thought, 'If there is a true Arhat in the world, I will go to him to leave home and cultivate pure conduct in the forest of ascetic immortals.' After having this thought, he was able to sever love, cut off greed, and abandon everything to go to the forest of ascetic immortals.

十二年茹菜食果飲清流泉修于梵行，得諸禪心成就五通。世尊爾時現出於世，在鹿野苑初轉法輪，僧已成就。與大比丘眾千人俱，如此人等，皆是耆舊長宿國之所重，諸根寂靜皆是漏盡解脫者也。世尊與諸比丘展轉游行到摩竭提國，入若致林中，在尼駒樹王下住。爾時世尊以佛眼觀於世間，何等眾生生於世間，少諸煩惱有大神力，能堪聽受吾所說法？如來見畢波羅延童子在優吒林中，見已即生此念：『是人堪受吾之正法。』爾時世尊欲度畢波羅延童子故，與千比丘俱，從摩竭提國向多子塔，到已在樹下止住。一日於此林中，佛神力故，光明照曜林樹焰赫而皆大明。譬如秋月無雲翳日，如來光明亦復如是。此童子十二年已，自然生心欲向多子塔，經涉險難山谷林藪到多子塔。到已見此林中光明殊特與世超絕，默自生念：『此中或有諸天釋梵、大力神仙、師子王等，是故此林有異瑞相。』畢波羅延童子漸漸前行，見如來足跡有千輻相輪具足分明，即尋跡前行。遙見如來諸根明凈顏貌殊特眾相具足儼然而坐，童子即時衣毛皆豎生於信心，內自默唸：『本出家時心中所期，今此是也。』諸天即復唱告語言：『不須疑也。』此童子復見諸比丘繫念坐禪，即生念言：『本所求者，今乃得見。』直前詣佛，到已頭面著地，以兩手摩佛

【現代漢語翻譯】現代漢語譯本十二年中，他以蔬菜水果為食，飲用清澈的泉水，修行梵行，獲得了各種禪定之心，成就了五神通。（五神通：天眼通、天耳通、他心通、宿命通、神足通）當時，世尊（釋迦牟尼佛的尊稱）顯現於世，在鹿野苑（位於今印度北方邦瓦拉納西附近）初次轉法輪（開始宣講佛法），僧團已經建立。與一千位大比丘（受過具足戒的出家人）在一起，這些人都是年長的、德高望重的，為國家所敬重，諸根寂靜（指眼、耳、鼻、舌、身、意六根清凈），都是已經斷盡煩惱、獲得解脫的人。世尊與眾比丘輾轉來到了摩竭提國（古印度十六大國之一），進入若致林中，在一棵尼駒樹王下安住。這時，世尊用佛眼觀察世間，什麼樣的眾生出生在世間，煩惱很少，具有大神力，能夠聽受我所說的法？如來（佛的稱號之一）看見畢波羅延童子（人名）在優吒林中，看見后就生起這樣的念頭：『這個人堪能接受我的正法。』當時，世尊爲了度化畢波羅延童子，與一千位比丘一起，從摩竭提國前往多子塔（佛塔名），到達后在樹下止住。有一天，在這片林中，由於佛的神力，光明照耀，林中的樹木都閃耀著光芒，非常明亮。就像秋天的月亮沒有云彩遮蔽一樣，如來的光明也是如此。這位童子十二年來，自然生起想要前往多子塔的心，經歷了艱難險阻，穿過山谷和茂密的樹林，到達了多子塔。到達后，他看到這片林中的光明非常特別，超越世間，心中默默地想：『這裡或許有諸天（天神）、釋梵（帝釋天和梵天）、大力神仙、獅子王等，所以這片林子有奇異的景象。』畢波羅延童子漸漸向前走，看見如來的足跡，有千輻輪相（佛的三十二相之一），具足而分明，就沿著足跡向前走。遠遠地看見如來諸根明凈，容顏相貌非常特別，各種相好具足，莊嚴地端坐著，童子立刻汗毛豎立，生起信心，內心默默地想：『當初出家時心中所期望的，就是現在這樣啊。』諸天立刻在空中唱告說：『不要懷疑了。』這位童子又看見眾比丘收攝心念，在那裡坐禪，就生起這樣的念頭：『我一直尋求的，現在終於見到了。』直接走到佛前，到達後頭面著地，用雙手摩擦佛的腳。

【English Translation】 English version For twelve years, he ate vegetables and fruits, drank clear spring water, practiced pure conduct (Brahmacharya), attained various meditative states (Dhyana), and achieved the five supernormal powers (Abhijna). (Five Abhijna: Divine Eye, Divine Ear, Knowing Others' Minds, Remembering Past Lives, and Supernormal Powers) At that time, the World Honored One (Bhagavan, a title for the Buddha) appeared in the world and first turned the Wheel of Dharma (began teaching the Dharma) in the Deer Park (Sarnath, near Varanasi in present-day Uttar Pradesh, India), and the Sangha (Buddhist monastic community) had already been established. He was with a thousand great Bhikshus (fully ordained monks), all of whom were elderly, highly respected, and esteemed by the country. Their senses were pacified (referring to the purification of the six senses: eyes, ears, nose, tongue, body, and mind), and they were all liberated beings who had exhausted their defilements. The World Honored One and the Bhikshus traveled to the country of Magadha (one of the sixteen ancient Indian Mahajanapadas), entered the Rotichi Grove, and stayed under a Nyagrodha tree king. At that time, the World Honored One observed the world with his Buddha-eye, wondering what kind of beings were born into the world, with few afflictions and great power, who could listen to the Dharma I teach? The Tathagata (another title for the Buddha) saw the youth Pippalayana (a proper noun) in the Utra Grove, and upon seeing him, the thought arose: 'This person is capable of receiving my True Dharma.' At that time, the World Honored One, desiring to liberate the youth Pippalayana, went with a thousand Bhikshus from the country of Magadha towards the Many Sons Stupa (a Buddhist stupa), and upon arriving, stayed under a tree. One day, in this grove, due to the Buddha's divine power, the light shone brightly, and the trees in the grove were radiant and illuminated. Just like the autumn moon without clouds, the light of the Tathagata was also like that. For twelve years, this youth had naturally developed the desire to go to the Many Sons Stupa, and after experiencing hardships and dangers, crossing valleys and dense forests, he arrived at the Many Sons Stupa. Upon arriving, he saw that the light in this grove was very special, surpassing the world, and he thought silently: 'Perhaps there are Devas (gods), Shakra and Brahma (Indra and Brahma), powerful immortals, lion kings, etc., here, which is why this grove has such extraordinary signs.' The youth Pippalayana gradually walked forward and saw the Tathagata's footprints, with the thousand-spoked wheel mark (one of the thirty-two marks of the Buddha) complete and clear, and he followed the footprints forward. From afar, he saw the Tathagata's senses clear and bright, his appearance extraordinary, with all the auspicious marks complete, sitting solemnly. The youth's hair stood on end, and faith arose in him. He thought silently in his heart: 'What I had hoped for when I first left home is this!' The Devas immediately proclaimed in the air: 'Do not doubt!' This youth also saw the Bhikshus collecting their minds and sitting in meditation, and he thought: 'What I have been seeking, I have now finally seen.' He went straight to the Buddha, and upon arriving, he prostrated himself with his head and face to the ground, and rubbed the Buddha's feet with both hands.

足，口復鳴之，自云：『我姓迦葉，字畢波羅延童子。』如是三稱。爾時世尊告諸比丘：『若有煩惱結漏未盡，非一切智亦非人師，受成就善法人禮者，頭破作七分。吾今實是煩惱結漏盡者、為一切人作福田者、慈愍眾生者亦是一切智者，是故受此童子禮也。』爾時世尊告童子言：『汝今已具足供養信心成就，可退坐一面。』童子即受告敕，禮佛足已退坐一面。爾時世尊為彼童子種種因緣巧說諸法示教利喜。童子即悟法得道，獲須陀洹果。即從座起，合掌作禮前白佛言：『世尊是我師，我是聲聞弟子。』佛即為童子說如是言：『當於四念處親近修行。廣演乃至八聖道亦如是。』佛告童子言：『汝入諸族姓子聚落心莫染著，猶如月照世間無所染著，汝入諸聚落心無染著亦復如是。如蜂採花，入諸聚落亦應如是。童子！如真陀羅童子喻，當舍恃姓財德之心，應當謙下入于聚落。如牛群中大牛自恃角峰慢于餘者，當時刖角慢心都息，汝入聚落心無染著亦應如是。』佛告童子：『內六入莫取想，封著繫縛心也。外六入乃至中六識亦如是，色陰亦不應封著取想，乃至識陰亦如是。眼耳鼻舌身意及外六塵，得覺觀意觀亦應如是不取想也。譬如空中水渧，渧渧相尋無有滯礙。觀十八界、十二入、五陰等不取著，心無掛礙亦復如是。善

男子！汝如此應學。』童子白佛言：『奉世尊教。』爾時童子聞佛世尊引諸譬喻種種說法，即悟取解。童子受法已，即從座起繞佛三匝禮佛而去。到一樹下端身繫唸佛所說法七日七夜，至八日朝，諸漏已盡、三明六通、具八解脫、證阿羅漢果。得阿羅漢果已，往至佛所，頭面著地禮佛已卻坐一面，白佛言：『世尊！我先聞如來所說法，七日七夜至八日朝，諸漏已盡心得解脫，得三明六通獲阿羅漢果。譬如有人說言：「有一大象高於七肘，復有一樹高六肘半。」說言此樹能蔭象者，無有是處。若有得羅漢果，三明六通具八解脫，能過我者無有是處。』佛告迦葉：『善哉善哉！迦葉！如汝所說。汝於我所說法中種種諸喻，深悟無生，得阿羅漢果。』即是受具足戒也。

「爾時世尊因是事故集諸比丘告言：『我先為迦葉說如此法，汝等今日皆修行之。』佛復告諸比丘：『從今已去，聽汝等立善根上受具。』佛告諸比丘：『過去諸佛、未來諸佛皆立善根上受具，我今亦復如是。』是名立善根上受具也。

「爾時尊者迦葉即從座起，偏袒右肩右膝著地合掌禮佛，白佛言：『世尊！我等於如來法中，住何等法？修何等法？行法之人有何差別？』佛言：『善哉善哉！迦葉！汝之所問甚善，如泉涌出不可窮盡。所問住修乃

【現代漢語翻譯】現代漢語譯本：『善男子！你應該這樣學習。』童子對佛說：『我遵從世尊的教誨。』當時，童子聽聞佛世尊引用各種譬喻，宣說種種佛法，立刻領悟理解。童子接受佛法后，立即從座位上起身，繞佛三圈，向佛頂禮后離去。他到一棵樹下，端正身心，專注于思唸佛所說的法，持續七天七夜。到了第八天早上，他所有的煩惱都已斷盡，證得了三明六通（San Ming Liu Tong，三種智慧和六種神通），具備了八解脫（Ba Jie Tuo，八種解脫），證得了阿羅漢果（A Luo Han Guo，斷盡煩惱的聖者果位）。獲得阿羅漢果后，他前往佛陀所在之處，頭面觸地頂禮佛陀，然後退坐在一旁，對佛說：『世尊！我先前聽聞如來說法，經過七天七夜，到第八天早上，所有的煩惱都已斷盡，內心獲得解脫，證得了三明六通，獲得了阿羅漢果。譬如有人說：「有一頭大象身高七肘，又有一棵樹高六肘半。」如果說這棵樹能為大象遮蔭，那是不可能的。如果有人證得了羅漢果，具備三明六通，具足八解脫，能夠超過我的，那是不可能的。』佛陀告訴迦葉（Jia Ye，佛陀的弟子名）：『很好，很好！迦葉！正如你所說。你對於我所說的法中各種譬喻，深刻領悟無生之理，證得了阿羅漢果。』這就是受具足戒（Shou Ju Zu Jie，比丘所受的完整戒律）了。『當時，世尊因為這件事，召集了眾比丘（Bi Qiu，出家男眾），告訴他們：『我先前為迦葉宣說了這樣的法，你們今天都要修行它。』佛陀又告訴眾比丘：『從今以後，允許你們在善根（Shan Gen，行善的根基）之上受具足戒。』佛陀告訴眾比丘：『過去諸佛、未來諸佛都是在立善根之上受具足戒，我現在也是這樣。』這叫做在立善根之上受具足戒。『當時，尊者迦葉立即從座位上起身，袒露右肩，右膝著地，合掌向佛陀行禮，對佛說：『世尊！我們在如來的佛法中，安住於何種法？修習何種法？修行佛法的人有什麼差別？』佛陀說：『很好，很好！迦葉！你所問的問題非常好，如同泉水涌出，沒有窮盡。你所問的安住、修

【English Translation】 English version: 『Good man! You should learn in this way.』 The boy said to the Buddha: 『I will follow the World Honored One』s teachings.』 At that time, the boy heard the World Honored Buddha using various metaphors and expounding various Dharma teachings, and he immediately understood and comprehended them. After receiving the Dharma, the boy immediately rose from his seat, circumambulated the Buddha three times, prostrated to the Buddha, and departed. He went to a tree, straightened his body and mind, and focused on contemplating the Dharma spoken by the Buddha for seven days and seven nights. On the morning of the eighth day, all his defilements were exhausted, he attained the Three Clarities and Six Supernatural Powers (San Ming Liu Tong, three kinds of wisdom and six kinds of supernatural powers), possessed the Eight Liberations (Ba Jie Tuo, eight kinds of liberation), and attained the Arhat fruit (A Luo Han Guo, the fruit of a saint who has exhausted all afflictions). After attaining the Arhat fruit, he went to where the Buddha was, touched his head to the ground and prostrated to the Buddha, then sat to one side and said to the Buddha: 『World Honored One! I previously heard the Tathagata』s (Ru Lai, another name for Buddha) Dharma, and after seven days and seven nights, on the morning of the eighth day, all my defilements were exhausted, my mind was liberated, I attained the Three Clarities and Six Supernatural Powers, and obtained the Arhat fruit. For example, if someone said: 「There is an elephant that is seven cubits tall, and there is a tree that is six and a half cubits tall.」 If it is said that this tree can provide shade for the elephant, that is impossible. If someone has attained the Arhat fruit, possesses the Three Clarities and Six Supernatural Powers, and is complete with the Eight Liberations, and can surpass me, that is impossible.』 The Buddha told Kashyapa (Jia Ye, one of Buddha's disciples): 『Excellent, excellent! Kashyapa! Just as you said. You have deeply understood the principle of non-arising from the various metaphors in the Dharma I have spoken, and have attained the Arhat fruit.』 This is receiving the complete precepts (Shou Ju Zu Jie, the complete precepts received by a Bhikshu). 『At that time, the World Honored One, because of this event, gathered the Bhikshus (Bi Qiu, ordained male monastics) and told them: 『I previously spoke this Dharma for Kashyapa, and you should all cultivate it today.』 The Buddha further told the Bhikshus: 『From now on, I will allow you to receive the complete precepts based on the roots of goodness (Shan Gen, the foundation of good deeds).』 The Buddha told the Bhikshus: 『The Buddhas of the past, the Buddhas of the future, all received the complete precepts based on establishing roots of goodness, and I am also doing so now.』 This is called receiving the complete precepts based on establishing roots of goodness. 『At that time, Venerable Kashyapa immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and bowed to the Buddha, saying to the Buddha: 『World Honored One! In the Tathagata』s Dharma, what kind of Dharma do we abide in? What kind of Dharma do we cultivate? What are the differences among those who practice the Dharma?』 The Buddha said: 『Excellent, excellent! Kashyapa! Your question is very good, like a spring gushing forth, inexhaustible. Your question about abiding, cultivating

至差別，言辭義理所問無滯。』佛告迦葉：『四聖種是住處，十二頭陀名為行處，盡諸有漏名為差別。』

「迦葉白佛言：『四聖種、十二頭陀乃至漏盡解脫，當頂戴奉行。若長者若長者子，沐浴香湯以上衣服而自莊飾，更有人來以好花鬘系其頂上。我等亦復如是，頂戴如來所告敕法。』佛告迦葉：『汝云何覆住四聖種中？』迦葉白佛：『一者隨前所得糞掃衣以為足想；二者見前人所著糞掃衣亦讚歎之；三者自見所著糞掃衣，不自恃譏彼；四者得飲食乃至病瘦湯藥，隨所得以為足想，又復不自恃譏彼。又於他人不生此念：「彼人勝我、彼人不如我。」復不念言：「彼人似我、此人不似我。」復不生心：「此人卑我、彼人不卑我。」復不念言：「彼人妙我、彼人不妙我。」世人皆與上相違，而我如上也。』佛告迦葉：『四聖種住應如是學。迦葉！云何復欲行十二頭陀？』迦葉白佛言：『一者常自行空閑靜處，亦當贊彼閑靜之處；二者乞食；三者糞掃衣；四者若有瞋心止不食，滅已乃食；五者一坐食；六者一時受取；七者常冢間行；八者露地坐；九者樹下坐；十者常坐不臥；十一者隨得敷具；十二者齊三衣。如此等法皆應讚歎，亦不自恃譏彼，乃至少欲，眾具知足、眾具廣示於人。』佛告迦葉：『善哉善哉！如汝所

【現代漢語翻譯】現代漢語譯本：『達到（對佛法的）差別理解，對於言辭義理的提問沒有任何滯礙。』佛告訴迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀第一著稱）說：『四聖種是安住之處，十二頭陀是修行之處，斷盡一切有漏煩惱是（修行所達到的）差別。』

迦葉（Mahākāśyapa）對佛說：『對於四聖種、十二頭陀乃至漏盡解脫，我等應當頂戴奉行。如果一位長者或者長者之子，沐浴香湯，穿上上好的衣服來莊嚴自己，又有人用美好的花鬘繫在他的頭頂上。我們也是這樣，頂戴如來所告誡的法。』佛告訴迦葉（Mahākāśyapa）：『你又如何安住於四聖種中呢？』迦葉（Mahākāśyapa）回答佛說：『第一，隨順得到什麼糞掃衣（pāṃśukūla，指從垃圾堆或丟棄物中撿來的衣服）就認為足夠；第二，見到別人穿著糞掃衣也讚歎他們；第三，自己穿著糞掃衣，不因此而自恃，也不譏笑別人；第四，得到飲食乃至病時的湯藥，隨順得到什麼就認為足夠，又不因此而自恃，也不譏笑別人。又不對他人產生這樣的念頭：「那個人勝過我，那個人不如我。」又不生起這樣的念頭：「那個人像我，這個人不像我。」又不生起這樣的心：「這個人輕視我，那個人不輕視我。」又不生起這樣的念頭：「那個人比我好，那個人不如我。」世人大多與此相反，而我如上面所說。』佛告訴迦葉（Mahākāśyapa）：『四聖種的安住應當這樣學習。迦葉（Mahākāśyapa）！你又想如何修行十二頭陀行呢？』迦葉（Mahākāśyapa）回答佛說：『第一，常常自己前往空閑寂靜之處，也應當讚歎那些閑靜之處；第二，乞食；第三，穿糞掃衣；第四，如果有嗔心就停止進食，嗔心平息之後才吃；第五，一坐而食；第六，一次性接受食物；第七，常常在墳墓間行走；第八，在露天而坐；第九，在樹下而坐；第十，常常坐著不躺臥；第十一，隨順得到什麼敷具（坐臥的墊具）；第十二，只有三衣（佛教僧侶所持有的三種袈裟）。像這些法都應當讚歎，也不因此而自恃，也不譏笑別人，乃至於少欲知足，對於資具感到滿足，並將資具廣泛地示與他人。』佛告訴迦葉（Mahākāśyapa）：『好啊好啊！正如你所』

【English Translation】 English version: 'Reaching a distinct understanding, there is no hesitation in questions regarding words, meanings, and principles.' The Buddha told Kāśyapa (Mahākāśyapa, one of the ten major disciples of Śākyamuni Buddha, known for being foremost in ascetic practices): 'The Four Noble Lineages are the dwelling place, the Twelve Dhūta practices are the place of practice, and the exhaustion of all outflows is the distinction.'

Kāśyapa (Mahākāśyapa) said to the Buddha: 'We should uphold and practice the Four Noble Lineages, the Twelve Dhūta practices, and even the liberation from the exhaustion of outflows. If a householder or the son of a householder bathes in fragrant water, puts on fine clothes to adorn himself, and someone places a beautiful garland on his head, we are also like that, upholding the Dharma taught by the Tathāgata.' The Buddha told Kāśyapa (Mahākāśyapa): 'How do you dwell in the Four Noble Lineages?' Kāśyapa (Mahākāśyapa) replied to the Buddha: 'First, being content with whatever discarded-rag robes (pāṃśukūla, robes made from discarded rags) one obtains; second, praising others who wear discarded-rag robes; third, when wearing discarded-rag robes oneself, not being arrogant because of it, nor criticizing others; fourth, being content with whatever food, drink, or medicine one obtains when sick, and not being arrogant because of it, nor criticizing others. Furthermore, not giving rise to thoughts about others such as, 'That person is superior to me, that person is inferior to me.' Nor giving rise to thoughts such as, 'That person is like me, this person is not like me.' Nor giving rise to the thought, 'This person despises me, that person does not despise me.' Nor giving rise to the thought, 'That person is better than me, that person is not as good as me.' Most people in the world are contrary to this, but I am as described above.' The Buddha told Kāśyapa (Mahākāśyapa): 'The dwelling in the Four Noble Lineages should be learned in this way. Kāśyapa (Mahākāśyapa)! How do you intend to practice the Twelve Dhūta practices?' Kāśyapa (Mahākāśyapa) replied to the Buddha: 'First, always going to secluded and quiet places oneself, and also praising those quiet places; second, begging for food; third, wearing discarded-rag robes; fourth, if there is anger, stopping eating, and eating only after the anger has subsided; fifth, eating in one sitting; sixth, receiving food at one time; seventh, always walking among tombs; eighth, sitting in the open air; ninth, sitting under a tree; tenth, always sitting and not lying down; eleventh, being content with whatever sitting or sleeping mat (seat) one obtains; twelfth, having only three robes (the three kāṣāya robes held by Buddhist monks). All these practices should be praised, and one should not be arrogant because of them, nor criticize others, but rather be content with little, satisfied with possessions, and widely show possessions to others.' The Buddha told Kāśyapa (Mahākāśyapa): 'Excellent, excellent! Just as you'

言，行十二頭陀正應如是。』佛復告迦葉：『汝可隨吾按行林藪。』迦葉答言：『奉世尊告。』佛起而去，迦葉即捉坐具著肩頭隨世尊后。迦葉隨佛，如師子子隨大師子。爾時世尊隨道而行到一樹下，告迦葉言：『汝可為吾於此樹下敷座。』迦葉即奉告，揲僧伽梨四揲敷座。如來就坐，迦葉禮佛足。世尊以右手按坐，告迦葉言：『此坐甚柔軟。』迦葉言：『世尊！此坐實柔軟。此衣是弟子初出家時衣，此衣新時價直迦尸一國，今價已退可直半國，唯愿如來納受此衣。』佛告迦葉：『吾憐愍汝故受此衣。汝受持何等？』即白佛言：『我當取迦尸迦草糞掃衣中最下者求覓受持。』佛告迦葉：『善哉善哉！汝受持迦尸迦草糞掃衣者，多所利益多所安隱。』

「爾時世尊與大比丘僧千二百五十人俱，次復遊行摩竭提國，在林中善立摩拘陀樹王下坐。爾時六群比丘于靜房中共談：『迦葉不如阿若憍陳如等善來受具，亦不如毗舍離拔祇子比丘三語受具，亦不如婆盧波斯那比丘白四羯磨受具，此非受具者也。云何與諸比丘同共布薩羯磨？』世尊爾時在樹下，以天耳聞諸比丘在屏處論。佛告迦葉：『為吾取水。』迦葉即持缽向池取水。六群比丘見迦葉來到，六群即逆語言：『汝非如五人憍陳如等善來受具，亦不如毗舍離子三語受

【現代漢語翻譯】現代漢語譯本：佛說：『是的，奉行十二頭陀行（dhūta，苦行）的人就應該這樣做。』佛陀又告訴迦葉（Kāśyapa，人名，大迦葉，十大弟子之一）：『你可以跟隨我巡視林地。』迦葉回答說：『遵從世尊的教誨。』佛陀起身離去，迦葉立即拿起坐具搭在肩上，跟在世尊身後。迦葉跟隨佛陀，就像獅子幼崽跟隨它的父親獅子一樣。當時，世尊沿著道路行走，來到一棵樹下，告訴迦葉說：『你可以在這棵樹下為我鋪設座位。』迦葉立即遵從佛陀的指示，將僧伽梨衣（saṃghāṭī，一種袈裟）疊成四層鋪設座位。如來（Tathāgata，佛的稱號之一）坐下後，迦葉禮拜佛足。世尊用右手按著座位，告訴迦葉說：『這個座位非常柔軟。』迦葉說：『世尊！這個座位確實柔軟。這件衣服是弟子我剛出家時的衣服，這件衣服新的時候價值相當於迦尸國（Kāśī，古印度十六雄國之一）整個國家的價值，現在已經貶值，大約值半個國家，希望如來能夠接受這件衣服。』佛陀告訴迦葉說：『我因為憐憫你才接受這件衣服。你受持什麼呢？』迦葉立即稟告佛陀說：『我應當選取迦尸迦草（kāśikā，一種草名）製成的糞掃衣（pāṃśukūla，指從垃圾堆或被丟棄的地方撿來的衣服）中最差的來尋求受持。』佛陀告訴迦葉說：『好啊，好啊！你受持迦尸迦草製成的糞掃衣，能夠帶來很多利益，能夠獲得很多安穩。』當時，世尊與一千二百五十位大比丘僧（bhikkhu，出家男子）一起，依次來到摩竭提國（Magadha，古印度十六雄國之一），在一片林中，坐在一棵善立摩拘陀樹王（Makuda，樹名）下。當時，六群比丘（指六個行為不端的比丘）在安靜的房間里共同議論：『迦葉不如阿若憍陳如（Ājñāta Kauṇḍinya，五比丘之一）等人那樣通過「善來」的方式受具足戒（upasampadā，佛教出家儀式），也不如毗舍離（Vaiśālī，古印度城市）的拔祇子比丘（Vajjiputtaka，部派佛教僧侶）那樣通過三句話受具足戒，也不如婆盧波斯那比丘（Phalgunapūrṇa，人名）那樣通過白四羯磨（jñapti-caturtha-karma，一種僧團儀式）受具足戒，這個人不是受過具足戒的人。怎麼能和各位比丘一起參加布薩羯磨（poṣadha-karma，一種僧團儀式）呢？』當時，世尊在樹下，用天耳（divya-śrotra，一種神通）聽到了這些比丘在私下裡的議論。佛陀告訴迦葉說：『為我取水來。』迦葉立即拿著缽（pātra，食器）向池塘取水。六群比丘看見迦葉來了，六群比丘就迎上去說：『你不是像五人憍陳如等人那樣通過三句話受

【English Translation】 English version: The Buddha said, 'Yes, those who practice the twelve dhūtas (ascetic practices) should do so.' The Buddha further told Kāśyapa (a name, Mahākāśyapa, one of the ten great disciples), 'You may follow me to inspect the forest.' Kāśyapa replied, 'I obey the World Honored One's instructions.' The Buddha rose and departed, and Kāśyapa immediately took his sitting cloth, placed it on his shoulder, and followed behind the World Honored One. Kāśyapa followed the Buddha like a lion cub following its father lion. At that time, the World Honored One walked along the road and arrived at a tree, telling Kāśyapa, 'You may spread a seat for me under this tree.' Kāśyapa immediately followed the Buddha's instructions, folding his saṃghāṭī (a type of robe) into four layers to spread the seat. After the Tathāgata (one of the titles of the Buddha) sat down, Kāśyapa bowed at the Buddha's feet. The World Honored One pressed the seat with his right hand and told Kāśyapa, 'This seat is very soft.' Kāśyapa said, 'World Honored One! This seat is indeed soft. This robe is the robe I wore when I first left home. When this robe was new, it was worth the value of the entire country of Kāśī (one of the sixteen ancient Indian Mahajanapadas). Now it has depreciated and is worth about half a country. I hope the Tathāgata can accept this robe.' The Buddha told Kāśyapa, 'I accept this robe because I pity you. What do you uphold?' Kāśyapa immediately reported to the Buddha, 'I should choose the worst of the paṃśukūla (robes made from discarded cloth) made of kāśikā grass (a type of grass) to seek and uphold.' The Buddha told Kāśyapa, 'Good, good! You uphold the paṃśukūla made of kāśikā grass, which can bring many benefits and much peace.' At that time, the World Honored One, together with twelve hundred and fifty great bhikkhus (ordained monks), successively arrived in the country of Magadha (one of the sixteen ancient Indian Mahajanapadas), and sat under a well-established Makuda tree (a type of tree) in a forest. At that time, the six-group bhikkhus (referring to six monks with improper behavior) were discussing together in a quiet room: 'Kāśyapa did not receive the full ordination (upasampadā, Buddhist ordination ceremony) through the 'Welcome' method like Ājñāta Kauṇḍinya (one of the first five disciples of the Buddha) and others, nor did he receive the full ordination through three sentences like the Vajjiputtaka bhikkhus (monks of a Buddhist school) of Vaiśālī (an ancient Indian city), nor did he receive the full ordination through the jñapti-caturtha-karma (a type of Sangha ritual) like Phalgunapūrṇa (a name). This person has not received full ordination. How can he participate in the poṣadha-karma (a type of Sangha ritual) with the other bhikkhus?' At that time, the World Honored One was under the tree, and with his divine ear (divya-śrotra, a type of supernatural power), he heard the bhikkhus' private discussion. The Buddha told Kāśyapa, 'Fetch water for me.' Kāśyapa immediately took his pātra (bowl) to the pond to fetch water. The six-group bhikkhus saw Kāśyapa coming, and the six-group bhikkhus went up to him and said, 'You did not receive the full ordination through three sentences like the five people Kauṇḍinya and others.'

具，亦不如婆盧波斯那白四羯磨受具。汝非受具，云何與諸比丘同共布薩羯磨？』迦葉即答諸比丘言：『世尊為我在多子塔建立善法上受具竟。』說此言已，即持水來到佛所奉佛缽水。佛飲已，余殘持與迦葉。迦葉取水已，整衣服偏袒右肩，頭面著地禮佛足，合掌白佛言：『六群比丘見向說言：「汝非善來受具，復非三語受具，亦非羯磨受具。云何同僧法事？」弟子答諸比丘：「世尊為我在多子塔建立善法上受具。汝等當詣佛咨啟取足得與不得？隨佛所說當受行之。」』爾時世尊為欲斷未來諸比丘謗毀心故，告阿難言：『汝往到王舍城，此城中若有諸比丘盡集在大僧坊中。』阿難即受教而去，至彼即集諸比丘在大僧坊。眾僧集已即來白佛：『僧已集竟。世尊自當知時。』爾時世尊即詣僧坊，安庠就座右脅而臥，如象王觀諦視迦葉。爾時迦葉從座而起，右膝著地頭面禮佛，胡跪合掌白世尊言：『本在家時父終亡后，粟金有九十六㪶，金錢有八十億勒沙，自妻顏容瑰瑋世之無匹。內自思惟：「若有真阿羅漢者當受之出家。」思惟已，即舍愛斷貪出家求道。世間若有弟子師者，唯佛是也。云何六群謗言不受具也。』又復更言：『世間若有奇色妙寶，不出已有。非貪財視色，久已舍之，云何方被謗？從出家已來，在彼林中十二

【現代漢語翻譯】現代漢語譯本：『你的受具足戒（Upasampadā，比丘成為正式僧侶的儀式）不符合「善來比丘」的受戒方式，也不是通過三語（皈依佛、法、僧）受戒，更不是通過婆盧波斯那（Bāhuśruta，博學多聞者）的白四羯磨（jñapti-caturtha-karma，一種正式的僧團決議程式）受戒。你沒有受具足戒，怎麼能和比丘們一起參加布薩（Poṣadha，每半月舉行的誦戒儀式）羯磨呢？』迦葉（Kāśyapa，佛陀的弟子，以苦行著稱）回答比丘們說：『世尊（Śākyamuni，釋迦牟尼佛）在多子塔（Bahputraka-caitya）為我建立了善法（Kalyāṇa-dharma）之上的受具足戒。』說完這些話后，他拿著水來到佛陀那裡，奉上佛缽中的水。佛陀飲用后，剩下的水給了迦葉。迦葉接過水后，整理衣服，偏袒右肩，頭面著地禮拜佛足，合掌對佛陀說：『六群比丘（Chabbaggiya，行為不端的六位比丘）之前說：「你不是通過『善來比丘』受戒，也不是通過三語受戒，也不是通過羯磨受戒。怎麼能參與僧團的法事呢？」弟子回答比丘們說：「世尊在多子塔為我建立了善法之上的受具足戒。你們應當去佛陀那裡請教，看我是否可以參與僧團法事？我會遵從佛陀的教導。」』這時，世尊爲了斷除未來比丘們的誹謗之心，告訴阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）說：『你去王舍城（Rājagṛha），如果城中有比丘，就讓他們都聚集在大僧坊（Mahāsaṃghārāma）中。』阿難接受教導后就去了，到達那裡后，他召集了所有比丘在大僧坊。僧眾聚集完畢后，阿難回來稟告佛陀：『僧眾已經聚集完畢。世尊您自己決定時間吧。』這時，世尊前往僧坊，緩緩地走到座位旁，右脅而臥，像象王一樣觀察著迦葉。這時，迦葉從座位上站起來，右膝著地，頭面禮拜佛陀，胡跪合掌對世尊說：『我本在家時，父親去世后，留下粟米和黃金共九十六㪶（古代容量單位），金錢有八十億勒沙（lekṣa，古代貨幣單位），我的妻子容貌美麗，世間無雙。我內心思惟：「如果世間有真正的阿羅漢（Arhat，已證悟的聖者），應當接受我出家。」思惟完畢后，我就捨棄了愛慾，斷除了貪婪，出家求道。世間如果有弟子和師父的關係，那麼只有佛陀是我的師父。為什麼六群比丘誹謗我沒有受具足戒呢？』他又說：『世間如果有奇特的珍寶，我都沒有據爲己有。我不是貪圖錢財和美色，早就已經捨棄了，為什麼現在反而被誹謗呢？自從出家以來，我在林中已經住了十二年。』

【English Translation】 English version: 'Your Upasampadā (ordination, the ceremony by which a bhikkhu becomes a full member of the Sangha) does not conform to the 'Welcome, Bhikkhu' ordination, nor is it through the three statements (refuge in the Buddha, Dharma, and Sangha), nor is it through the white four-karma (jñapti-caturtha-karma, a formal Sangha resolution procedure) of Bāhuśruta (the learned). You are not ordained, how can you participate in the Poṣadha (fortnightly recitation of monastic rules) karma with the bhikkhus?' Kāśyapa (one of the Buddha's disciples, known for his ascetic practices) replied to the bhikkhus: 'The Blessed One (Śākyamuni, the Buddha) established the Upasampadā for me upon the foundation of good Dharma (Kalyāṇa-dharma) at the Bahputraka-caitya (Many-sons Stupa).' After saying these words, he brought water to the Buddha, offering the water in the Buddha's bowl. After the Buddha drank, he gave the remaining water to Kāśyapa. After Kāśyapa took the water, he arranged his robes, bared his right shoulder, prostrated with his head and face to the ground at the Buddha's feet, and with palms joined, said to the Buddha: 'The Chabbaggiya (group of six monks with misconduct) previously said, 'You were not ordained through 'Welcome, Bhikkhu,' nor were you ordained through the three statements, nor were you ordained through karma. How can you participate in the Sangha's Dharma affairs?' The disciple replied to the bhikkhus, 'The Blessed One established the Upasampadā for me upon the foundation of good Dharma at the Many-sons Stupa. You should go to the Buddha and inquire whether I can participate in the Sangha's Dharma affairs? I will follow the Buddha's teachings.' At this time, the Blessed One, in order to cut off the future bhikkhus' minds of slander, told Ānanda (one of the Buddha's ten chief disciples, known for his memory): 'Go to Rājagṛha, and if there are bhikkhus in the city, gather them all in the Mahāsaṃghārāma (Great Monastery).' Ānanda, having received the instruction, went and, upon arriving there, gathered all the bhikkhus in the Great Monastery. After the Sangha had gathered, Ānanda returned and reported to the Buddha: 'The Sangha has gathered. May the Blessed One know the appropriate time.' At this time, the Blessed One went to the monastery, slowly walked to the seat, and lay down on his right side, observing Kāśyapa like an elephant king. At this time, Kāśyapa rose from his seat, knelt on his right knee, prostrated with his head and face to the ground before the Buddha, knelt with one knee and joined his palms, and said to the Blessed One: 'When I was at home, after my father passed away, there were ninety-six 㪶 (ancient unit of volume) of millet and gold, and eighty billion lekṣa (ancient currency unit) of gold coins. My wife's appearance was beautiful, unparalleled in the world. I thought to myself, 'If there is a true Arhat (enlightened being) in the world, he should accept my renunciation.' After thinking this, I abandoned desire, cut off greed, and renounced the world to seek the path. If there is a relationship between disciple and teacher in the world, then only the Buddha is my teacher. Why do the Chabbaggiya slander me for not being ordained?' He further said: 'If there are extraordinary treasures in the world, I have not kept them for myself. I am not greedy for wealth and beauty, I have long since abandoned them, why am I now being slandered? Since I renounced the world, I have lived in the forest for twelve years.'

年，得四禪心乃至五通，未有一念亂心在前。何以故？見此生死諸行可怖畏故。』複次言：『家父在時，用二十億金錢娉妻。一日三時隨時易服，未曾有乏。乃至病瘦醫藥及離世八法，恃姓豪貴不曾經心。雖娉其妻，各修梵行未曾有毀。』迦葉白佛言：『世尊！我過去世緣以食施辟支佛故，從是以來常樂出家求涅槃解脫。佛自證知。何以故？心中常自怖畏流轉五道受于生死。世尊！我初至多子塔林中見如來，即生此念：「此即是本出家時所求師也。」何以故？我於過去諸佛生於信心，今見世尊生於信心，等無有異。』爾時世尊告諸比丘：『若有煩惱結漏未盡，非一切智、復非人師，受此成就大士禮者，頭破作七分。吾實是煩惱惑累無明闇障皆已永斷、知一切法、為人作師，是故受此人禮。』

「爾時迦葉即白佛言：『諸比丘雖如此謗，亦無憂惱。世尊今時雖複種種讚歎之德，亦不欣悅。何以故？我觀能贊所贊是二皆空。所以者何？我得一切無我無人諸法空觀故。從爾時世尊在多子塔為我說月光喻、水渧喻已來，心心相續常念此法更無餘想。所以爾者，常繫心在於善法不隨余念。世尊！我未見佛時，十二年中常觀地水火風及與三界皆作空想，況於今日遇世尊說法有餘心想？亦復無有三世見聞覺知，豈於六群生異念

【現代漢語翻譯】現代漢語譯本：『往昔，我獲得四禪定之心乃至五神通，從未有一念亂心生起。為何如此？因為我見到這生死輪迴的諸行是多麼的可怖可畏。』他又說：『我的父親在世時，用二十億金錢聘娶妻子。一日三餐隨時更換服裝，從未有過匱乏。乃至生病瘦弱、醫藥以及離世的八種苦難，都因為仗恃姓氏豪門顯貴而不曾放在心上。雖然聘娶了妻子，但各自修行梵行，從未有毀犯。』迦葉（Kasyapa，人名，也譯作「迦攝波」）對佛說：『世尊！我過去世因為用食物佈施給辟支佛（Pratyekabuddha，一種不依師自悟的修行者）的緣故，從此以後常常喜歡出家，尋求涅槃（Nirvana，佛教術語，指解脫）解脫。佛陀您自己可以證明。為何如此？因為我心中常常自己怖畏流轉於五道（指地獄、餓鬼、畜生、人、天五種生命形態）之中，承受生死輪迴。世尊！我最初到達多子塔林中見到如來（Tathagata，佛的稱號之一），就生起這樣的念頭：「這正是我當初出家時所尋求的老師啊。」為何如此？我對於過去諸佛生起信心，如今見到世尊生起信心，完全沒有差別。』這時，世尊告訴各位比丘（Bhikkhu，佛教出家男眾）：『如果有人煩惱結縛、業漏未盡，不是一切智者、也不是人天導師，卻接受像迦葉這樣成就大士的禮拜，他的頭會破裂成七份。我確實是煩惱惑亂、無明黑暗的障礙都已經永遠斷除、知道一切法、可以為人作導師的人，所以可以接受這種人的禮拜。』『這時，迦葉立刻對佛說：『諸位比丘即使如此誹謗我，我也不會憂愁煩惱。世尊您現在即使種種讚歎我的功德，我也不會歡喜快樂。為何如此？因為我觀察能讚歎者和被讚歎者這二者都是空性的。這是什麼原因呢？因為我證得一切無我無人諸法空觀的緣故。自從那時世尊在多子塔為我解說月光譬喻、水滴譬喻以來，我的心心相續常常憶念這些法義，更沒有其他的想法。之所以如此，是因為我常常將心專注于善法，不隨順其他的念頭。世尊！我未見到佛陀時，十二年中常常觀想地、水、火、風以及三界（指欲界、色界、無色界）都是空性的，更何況今日遇到世尊說法，還會有其他的想法呢？我也已經沒有三世（指過去、現在、未來）的見聞覺知，怎麼會對六群比丘（指佛教僧團中行為不端的六位比丘）生起不同的念頭呢？』

【English Translation】 English version: 'In the past, I attained the mind of the four Dhyanas (four levels of meditative absorption) and even the five supernormal powers, and never had a single thought of a disturbed mind arise. Why is that? Because I saw that these actions of birth and death in Samsara (cycle of rebirth) are so fearful and terrifying.' He further said, 'When my father was alive, he spent twenty billion gold coins to hire a wife. He changed clothes three times a day at any time, and never lacked anything. Even sickness, weakness, medicine, and the eight sufferings of leaving the world were never on his mind because he relied on his noble and wealthy family. Although he hired his wife, they each practiced Brahmacharya (celibacy) and never violated it.' Kasyapa (name of a person) said to the Buddha, 'World Honored One! In my past lives, because I gave food to a Pratyekabuddha (a Buddha who attains enlightenment on their own, without a teacher), since then I have always enjoyed leaving home and seeking Nirvana (liberation) and emancipation. The Buddha himself knows this. Why is that? Because in my heart I am always afraid of being reborn in the five realms (hell, hungry ghosts, animals, humans, and gods) and suffering birth and death. World Honored One! When I first arrived at the Many Sons Pagoda Forest and saw the Tathagata (one of the titles of the Buddha), I immediately had this thought: 'This is the teacher I sought when I first left home.' Why is that? I had faith in the Buddhas of the past, and now I have faith in the World Honored One, and there is no difference.' At this time, the World Honored One told the Bhikkhus (Buddhist monks), 'If someone has not exhausted their afflictions, knots, and outflows, is not omniscient, and is not a teacher of humans and gods, but accepts the worship of a great being like Kasyapa, his head will break into seven pieces. I am truly someone who has forever cut off the obstacles of afflictions, delusions, ignorance, and darkness, knows all dharmas (teachings), and can be a teacher for people, so I can accept the worship of such a person.' 'At this time, Kasyapa immediately said to the Buddha, 'Even if the Bhikkhus slander me in this way, I will not be worried or troubled. Even if the World Honored One now praises my merits in various ways, I will not be happy or joyful. Why is that? Because I observe that both the one who praises and the one who is praised are empty in nature. What is the reason for this? Because I have attained the emptiness of all dharmas, without self or others. Since the time the World Honored One explained the metaphor of moonlight and the metaphor of water droplets to me at the Many Sons Pagoda, my mind has continuously remembered these teachings, and there are no other thoughts. The reason for this is that I always focus my mind on good dharmas and do not follow other thoughts.' 'World Honored One! Before I saw the Buddha, for twelve years I often contemplated that earth, water, fire, wind, and the three realms (desire realm, form realm, formless realm) are all empty in nature, let alone having other thoughts today when I encounter the Buddha teaching the Dharma? I also no longer have the perceptions of seeing, hearing, feeling, and knowing in the three times (past, present, and future), so how could I have different thoughts about the six groups of Bhikkhus (referring to six monks in the Buddhist Sangha who behaved improperly)?'

乎？世尊為我說四聖種已來，我亦不取味觸之想，見此陰身如四毒蛇，行四威儀心不與俱。何以故爾，久知此是過患之本。觀此五陰唸唸生滅，亦如五拔刀賊。觀色集色滅、受想行識識集識滅，觀六入空聚落中五拔刀賊，觀于無我。世尊！我觀此身，如器盛不凈流出于外，身隨身觀。世尊。我觀此心，無常迅速如野馬疾風，心隨心觀。我觀受苦，生滅代謝如水流燈焰，受隨受觀。我觀法無我，屬諸因緣，法隨法觀。世尊！我于如來所說法中，無有錯謬當頂戴奉行。世尊！我于爾時王舍城千二百五十僧中，眾僧行籌唱言：「誰是應真可捉此籌。」我于爾時即拔此籌。若不遇如來出世，應得辟支佛而入涅槃。所以爾者，曾於諸佛久種善根。我于爾時在畢波羅石窟中卒遇小患，世尊故來問疾。但窟小身大，我即以手舉此石窟令大。世尊即入為我說苦空法也。爾時我在畢波羅窟中入火光三昧，是時帝釋梵王來禮我足，復有一人捉刀欲害。我從定出，觀此二人平等無異。』復言：『我在大眾及與私房威儀無異。佛告諸比丘：「威儀進止當如迦葉。」我雖聞此言不以喜悅。』

「迦葉復言：『我夜經行及中時乞食，意中生念：「夜短中逼。」舉目上看日月皆住不行，諸天變為人身，前後圍繞供養於我。我于爾時於此事中都無

【現代漢語翻譯】現代漢語譯本：『世尊，自從您為我講說四聖種（知足常樂的四種生活方式）以來，我不再貪求美好的感覺和觸覺，視這個由五陰（色、受、想、行、識）構成的身體如同四條毒蛇，行走坐臥等日常行為，心也不被它所左右。為什麼會這樣呢？因為我早已明白這個身體是產生痛苦的根源。觀察這五陰唸唸生滅，就像五個持刀的強盜。觀察色的生起和滅去，受、想、行、識的生起和滅去，觀察六入（眼、耳、鼻、舌、身、意）空聚落中如同有五個持刀的強盜，觀察無我（沒有永恒不變的自我）。世尊！我觀察這個身體，就像一個盛滿不凈之物的容器，不斷向外流出污穢，我專注于身體的觀察。世尊，我觀察這顆心，無常而迅速，如同狂奔的野馬和疾風，我專注於心的觀察。我觀察感受到的痛苦，生起和滅去，新舊交替，如同流水中的燈焰，我專注于感受的觀察。我觀察諸法（一切事物）的無我性，它們都依賴於各種因緣條件，我專注於法的觀察。世尊！對於如來您所說的法，我沒有絲毫的錯誤理解，我將頂戴奉行。世尊！當時我在王舍城一千二百五十位僧眾中，大家用籌碼來選出一位阿羅漢（應真），可以拿起這個籌碼。當時我拿起了這個籌碼。如果不是遇到如來出世，我本應成為一位辟支佛（緣覺）而入涅槃（寂滅）。之所以如此，是因為我過去在諸佛面前種下了深厚的善根。有一次我在畢波羅石窟中突然生了小病，世尊特意前來探望。但石窟狹小，而世尊的身軀高大，我就用手舉起石窟，使它變大。世尊進入石窟后，為我講說了苦和空的法理。當時我在畢波羅窟中進入火光三昧（一種禪定），這時帝釋（忉利天主）和梵王（色界天主）前來禮拜我的雙足，還有一個人拿著刀想要加害我。我從禪定中出來，觀察這兩人，覺得他們平等沒有差別。』他接著說：『我在大眾之中和在私下獨處時，威儀沒有任何差別。』佛告訴眾比丘：『威儀進止應當像迦葉一樣。』我雖然聽了這話，心中也沒有感到喜悅。迦葉又說：『我夜晚經行（禪修行走）以及中午時分乞食，心中生起念頭：「夜晚短暫，中午逼近。」抬頭向上看，日月都停住不動，諸天（天神）化作人形，前後圍繞著我，供養我。我在那個時候，對於這件事，都毫無...

【English Translation】 English version: 'Venerable One, since the World-Honored One (Bhagavan) explained the Four Noble Lineages (four ways of contentment) to me, I have not grasped at thoughts of pleasant sensations and touch. I see this body of aggregates (skandhas) as four poisonous snakes, and in my four modes of conduct (walking, standing, sitting, and lying down), my mind is not attached to it. Why is this so? Because I have long known that this is the root of suffering. I observe these five aggregates (form, feeling, perception, mental formations, and consciousness) arising and ceasing moment by moment, like five bandits with drawn swords. I observe the arising and ceasing of form, the arising and ceasing of feeling, perception, mental formations, and consciousness. I observe five bandits with drawn swords in the empty village of the six sense bases (eye, ear, nose, tongue, body, and mind), and I contemplate no-self (anatta). Venerable One! I observe this body as a vessel filled with impurities flowing outwards, and I contemplate the body in the body. Venerable One, I observe this mind, impermanent and swift like a wild horse and a swift wind, and I contemplate the mind in the mind. I observe the suffering I experience, arising and ceasing, changing and transforming like a flame in flowing water, and I contemplate feeling in feeling. I observe that all phenomena (dhamma) are without self, dependent on conditions, and I contemplate phenomena in phenomena. Venerable One! In the Dharma (teachings) spoken by the Tathagata (the Thus-Gone One, an epithet of the Buddha), I have no misunderstanding, and I will uphold and practice it with reverence. Venerable One! At that time, in the city of Rajagaha (Wangshecheng) among the one thousand two hundred and fifty monks, the Sangha (community of monks) was distributing tokens, announcing, 'Who is an Arhat (Arahan) who can take this token?' At that time, I took this token. If I had not encountered the Tathagata appearing in the world, I would have become a Pratyekabuddha (Pizhifo, a solitary Buddha) and entered Nirvana (Nirpan). The reason for this is that I had planted deep roots of goodness in the presence of all the Buddhas in the past. Once, while I was in the Pippala Stone Cave (Biboluoshi ku), I suddenly fell slightly ill, and the World-Honored One came to visit me. But the cave was small and the World-Honored One's body was large, so I lifted the stone cave with my hand to make it larger. The World-Honored One entered and spoke to me about the Dharma of suffering and emptiness. At that time, I was in the Pippala Cave, entering the Samadhi (Sanmei, a meditative state) of Fiery Light, and then Sakra (Shijia, the ruler of the Trayastrimsa Heaven) and Brahma (Fanwang, a deity) came to bow at my feet, and there was also a person holding a knife wanting to harm me. I emerged from Samadhi and observed these two people, seeing them as equal and without difference.' He further said, 'My conduct in the assembly and in private is no different.' The Buddha told the Bhikkhus (Biqiu, monks), 'Your conduct should be like that of Kasyapa (Jiaye).' Although I heard these words, I did not feel any joy. Kasyapa also said, 'When I am walking at night and begging for food at midday, the thought arises in my mind: 'The night is short, and midday is approaching.' I look up and see that the sun and moon are standing still, and the Devas (Tianshen, gods) have transformed into human form, surrounding me and making offerings to me. At that time, I have no...

喜歡奇特之心。我于王舍城中，與千二百五十比丘俱集一處，行籌唱言：「如來滅后，誰能持佛法？」我于爾時即拔此籌。所以爾者，于論中辯才無制御者，是故拔籌。若有正問：「於五欲中誰不重染？」應說我是。何以故？於三有中善得解脫故。若有人問：「于根力覺道，誰能成就？」我於此中能師子吼。何以故？於一切苦集，滅、出離、知味知過，如實見之。欲如火坑乃至喻于牟戟，欲之過患亦復如是。我無愛貪永已絕矣。心緣解脫涅槃，速疾如山頂水，舍于有漏如棄涕唾。我以廣修四念處乃至八聖道，於八解脫定自在出入，我于神通自在無礙。世尊！我于眾生有漏無漏種種諸心皆能悉達，我知眾生過去無量宿命。世尊！我以天眼過於人眼，見眾生生彼死此皆悉見之。我盡諸有漏，心得解脫慧得解脫。』

「迦葉言：『諸比丘及餘六群大德！莫謂我自嘆其德。所有功德皆已舍之，況復其餘虛假之名。所以說者，為欲利益長夜諸眾生故。』

「佛告迦葉：『善哉善哉！迦葉！汝所利益事，除吾一人，其餘聲聞無能及者。汝可為諸六群，愍其癡故，當與懺悔。』

「爾時優波離即從座起，偏袒右肩右膝著地合掌禮佛，問世尊言：『一切諸佛皆建立善法上受具不？』佛告優波離：『非一切諸佛皆建立

【現代漢語翻譯】現代漢語譯本：喜歡奇特之心（Likuta-citta）。我曾經在王舍城（Rajagrha）中，與一千二百五十位比丘（bhiksu）聚集在一起，用抽籤的方式推舉能夠住持佛法的人。當時我抽中了。之所以這樣，是因為我在辯論中無人能及，所以抽中了。如果有人問：『在五欲（panca kama guna）中誰能不被染著？』應該說是我。為什麼呢？因為我已從三有（tri-bhava）中得到解脫。如果有人問：『在根（indriya）、力（bala）、覺（bojjhanga）、道（marga）中，誰能成就？』我能在此中獅子吼。為什麼呢？因為我對於一切苦集（duhkha-samudaya）、滅（nirodha）、出離（nissarana），以及知味（assada）、知過（adinava），都能如實地了知。慾望如同火坑，甚至如同矛戟，慾望的過患也是如此。我已永遠斷絕了愛慾和貪婪。我的心專注于解脫涅槃（nirvana），迅速如同山頂之水，捨棄有漏之法如同丟棄鼻涕唾沫。我廣泛地修習四念處（catasso satipatthanas）乃至八聖道（ariya atthangika magga），對於八解脫（attha vimokkha）的禪定，能自在地出入，我對於神通（abhinna）自在無礙。世尊（Bhagavan）！我對於眾生有漏無漏的種種心念都能完全瞭解，我知道眾生過去無量的宿命。世尊！我以天眼（dibba-cakkhu）勝過人眼，能看見眾生死此生彼。我已斷盡一切有漏，心得解脫，慧得解脫。迦葉（Kasyapa）說：『各位比丘以及六群比丘（chabbaggiya），不要認為我是在自我讚歎功德。我所有的功德都已經捨棄，更何況是虛假的名聲。之所以這樣說，是爲了利益長夜中的眾生。』佛（Buddha）告訴迦葉：『善哉善哉！迦葉！你所能利益的事情，除了我之外，其餘的聲聞（sravaka）都無法做到。你可以為六群比丘，憐憫他們的愚癡，為他們進行懺悔。』這時，優波離（Upali）即從座位上站起，袒露右肩，右膝著地，合掌向佛行禮，問世尊：『一切諸佛都建立在善法之上受具足戒嗎？』佛告訴優波離：『並非一切諸佛都建立』

【English Translation】 English version: Likuta-citta delights in the extraordinary. Once, in Rajagrha, I gathered with twelve hundred and fifty bhiksus (monks), and we used a lottery to select someone to uphold the Dharma after the Tathagata's (Buddha's epithet) passing. I drew the lot at that time. The reason for this was that I was unmatched in debate, hence I drew the lot. If someone asks, 'Who is not heavily stained by the five sensual desires (panca kama guna)?' you should say it is I. Why? Because I have attained liberation from the three realms of existence (tri-bhava). If someone asks, 'Who can accomplish the roots (indriya), powers (bala), factors of enlightenment (bojjhanga), and the path (marga)?' I can roar like a lion in this regard. Why? Because I truly see all suffering's origin (duhkha-samudaya), cessation (nirodha), escape (nissarana), and know the taste (assada), know the danger (adinava) as they really are. Desire is like a pit of fire, even like a spear; the faults of desire are also like this. I have forever cut off love and greed. My mind is focused on liberation and nirvana (nirvana), as swift as water from a mountaintop, discarding defiled things like spitting out mucus. I extensively cultivate the four foundations of mindfulness (catasso satipatthanas) up to the Noble Eightfold Path (ariya atthangika magga), and I am free to enter and exit the samadhi of the eight liberations (attha vimokkha). I am free and unhindered in supernatural powers (abhinna). Bhagavan (Blessed One)! I can fully understand all the various minds of beings, both defiled and undefiled, and I know the past countless lifetimes of beings. Bhagavan! With divine eye (dibba-cakkhu) surpassing human eyes, I see beings dying here and being born there. I have exhausted all defilements, and my mind is liberated, and my wisdom is liberated.' Kasyapa (Kasyapa) said, 'Fellow bhiksus and the group of six monks (chabbaggiya)! Do not think that I am praising my own virtues. All my merits have already been abandoned, let alone false fame. The reason for saying this is to benefit all beings in the long night.' The Buddha (Buddha) said to Kasyapa, 'Excellent, excellent! Kasyapa! The things you can benefit, no other sravaka (disciple) besides me can do. You can have compassion for the group of six monks, pity their ignorance, and have them repent.' At that time, Upali (Upali) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together, bowed to the Buddha, asking the Bhagavan, 'Do all Buddhas establish the full precepts upon good conduct?' The Buddha told Upali, 'Not all Buddhas establish'

之。所以立者，為五濁眾生建立之耳。五濁者，所謂劫濁、命濁、眾生濁、業濁、煩惱濁。過去未來諸佛亦復如是。我今五濁惡世，是故制之。』優波離問佛：『幾處得建立善法上受具滿足？』佛告優波離：『五處滿足。何等為五？一者最後邊身；二者婆醯破羅伽至婆勒伽，先得須陀洹果者是；三者隨順蘇陀夷，諸漏已盡心得解脫；四者難陀放牛兒；五者今迦葉。如來受具戒，非餘聲聞。優波離！此五處建立善法上受具而得滿足。』『世尊！有幾處白四羯磨受具而得滿足？』佛言：『有五處而得滿足。一者和上如法；二者二阿阇梨如法；三者七僧清凈；四者羯磨成就；五者眾僧和合與欲。優波離！此五處不成就，不名滿足。此中有四種受具，從善來乃至白四是也。

「『比丘尼亦有四種受具：一者如摩登祇女是；二者師法是；三者遣使現前是；四者白四羯磨是。敕聽受具、上受具，此二皆作建立善法上受具名說，比丘尼上受具亦建立善法上受具名說。是名受具。不受具者，異於上受具，名不受具。若聲聞用善來語授人戒者，不成受具。用三語授人戒，亦不得受具。白四羯磨唱不成就者，亦不得受具。非法僧，亦不得受具。何者名非法僧？不就戒場、先羯磨后白，又復更作余羯磨，皆名非法僧。離佛離法離毗尼受

【現代漢語翻譯】現代漢語譯本：佛說：『我之所以設立這些規定，是爲了五濁惡世的眾生而設立的。五濁指的是劫濁、命濁、眾生濁、業濁和煩惱濁。過去和未來的諸佛也是這樣做的。我現在處於五濁惡世，所以才制定這些規定。』優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『在哪些情況下，善法可以建立，並且受具足戒才能圓滿？』佛告訴優波離：『有五種情況可以圓滿。第一種是最後邊身（指不再投生於三惡道的人）；第二種是婆醯破羅伽（Bahika，人名）至婆勒伽（Balika，人名），他們先證得須陀洹果（Srotapanna，小乘初果）；第三種是隨順蘇陀夷（Sudinna，人名），他諸漏已盡，心得解脫；第四種是難陀（Nanda，人名）放牛兒；第五種是今迦葉（Kasyapa，人名）。如來（Tathagata，佛的稱號之一）受具足戒，不同於其他聲聞（Sravaka，聽聞佛法而修行的弟子）。優波離！這五種情況建立善法，受具足戒才能圓滿。』『世尊！在哪些情況下，通過白四羯磨（Jnapti-caturtha-karma，一種僧團儀式）受具足戒才能圓滿？』佛說：『有五種情況可以圓滿。第一是和尚（Upadhyaya，戒師）如法；第二是兩位阿阇梨（Acarya，導師）如法；第三是七位僧人清凈；第四是羯磨成就；第五是眾僧和合同意。優波離！這五種情況不成就，就不能稱為圓滿。這裡有四種受具足戒的方式，從善來比丘（Ehi-bhikkhu，佛以「善來」直接度化的比丘）乃至白四羯磨都是。』『比丘尼（Bhikkhuni，女性出家人）也有四種受具足戒的方式：第一種是像摩登祇女（Matangi，人名）那樣；第二種是師法（通過尼師傳授）；第三種是派遣使者到佛前受戒；第四種是白四羯磨。敕聽受具和上受具，這兩種都可以稱為建立善法，受具足戒。比丘尼的上受具也可以稱為建立善法，受具足戒。這叫做受具足戒。不受具足戒的情況，與上受具足戒不同，稱為不受具足戒。如果聲聞用「善來」語授人戒，不能成就受具足戒。用三種語言授人戒，也不能得受具足戒。白四羯磨唱誦不成就，也不能得受具足戒。非法的僧團，也不能得受具足戒。什麼叫做非法僧團？不按照戒場規定、先羯磨后稟白，或者又做了其他的羯磨，都叫做非法僧團。離開佛、離開法、離開毗尼（Vinaya，戒律）受戒，

【English Translation】 English version: The Buddha said, 'The reason I establish these rules is for the sentient beings in the world of the five turbidities. The five turbidities are the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of living beings, and the turbidity of life. The Buddhas of the past and future also do the same. I am now in the evil world of the five turbidities, so I establish these rules.' Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha, 'Under what circumstances can good Dharma be established, and the acceptance of the full precepts be perfected?' The Buddha told Upali, 'There are five circumstances in which it can be perfected. The first is the last bodily existence (referring to someone who will no longer be reborn in the three evil realms); the second is Bahika (person's name) to Balika (person's name), who first attained the Srotapanna fruit (the first fruit of the Hinayana path); the third is Sudinna (person's name), who has exhausted all outflows and whose mind has attained liberation; the fourth is Nanda (person's name), the cowherd; the fifth is now Kasyapa (person's name). The Tathagata (one of the titles of the Buddha) receives the full precepts, which is different from other Sravakas (disciples who practice by listening to the Buddha's teachings). Upali! In these five circumstances, establishing good Dharma and receiving the full precepts can be perfected.' 'World Honored One! Under what circumstances can the acceptance of the full precepts be perfected through Jnapti-caturtha-karma (a Sangha ritual)?' The Buddha said, 'There are five circumstances in which it can be perfected. The first is that the Upadhyaya (preceptor) is in accordance with the Dharma; the second is that the two Acaryas (teachers) are in accordance with the Dharma; the third is that the seven monks are pure; the fourth is that the Karma is accomplished; the fifth is that the Sangha is harmonious and agrees. Upali! If these five circumstances are not accomplished, it cannot be called perfection. Here, there are four ways to receive the full precepts, from Ehi-bhikkhu (a bhikkhu directly ordained by the Buddha with the words 'Come, Bhikkhu') to Jnapti-caturtha-karma.' 'Bhikkhunis (female renunciants) also have four ways to receive the full precepts: the first is like Matangi (person's name); the second is through the teacher's method (transmission through a female preceptor); the third is by sending a messenger to the Buddha to receive the precepts; the fourth is through Jnapti-caturtha-karma. The ordination by command and the higher ordination, both of these can be called establishing good Dharma and receiving the full precepts. The higher ordination of Bhikkhunis can also be called establishing good Dharma and receiving the full precepts. This is called receiving the full precepts. The situation of not receiving the full precepts is different from the higher ordination and is called not receiving the full precepts. If a Sravaka uses the words 'Come' to ordain someone, the acceptance of the full precepts is not accomplished. If someone is ordained using three phrases, they also cannot receive the full precepts. If the recitation of Jnapti-caturtha-karma is not accomplished, they also cannot receive the full precepts. An illegal Sangha also cannot confer the full precepts. What is called an illegal Sangha? Not following the rules of the ordination platform, performing the Karma before the announcement, or performing other Karmas, all of these are called an illegal Sangha. Receiving ordination apart from the Buddha, apart from the Dharma, and apart from the Vinaya (precepts),

具，亦不得具。年不滿二十，不得受具，若受亦不得具。若無和上、若二和上、若三乃至眾多作和上，亦不得受具。

「『若受戒者、若和上隱身不現，亦不得受具。十數眾僧雖滿，若一隱不現、若受戒者不現，亦不得受具。外更不結大界，直結小界，亦不得受具。若和上、眾僧、受戒人互在界內外，亦不得受具。有十三種人，不得作和上、受具：若在家受優婆塞戒若毀破一，有受八齋毀一，若受沙彌十戒毀一，如此人者，后出家亦不得戒，亦不得作和上。二者若出家在家破比丘尼凈行，亦不得作和上。三者為衣食故，自剃頭著袈裟詐入僧中與僧同法事，此亦不得作和上。四者若有外道人于佛法中出家，后時厭道，不捨戒而去，從外道中還來欲在法中，佛不聽此人在於僧中，亦不得作和上。五者黃門不得作和上。六者殺父。七者殺母。八者出佛身血。九者殺真人羅漢。十者破和合僧。十一者若非人變形為人者名為非人。十二者若畜生道變形為人者。十三者二根人。如是十三種，不任作和上。何以故？是人無戒故。』」

毗尼母經卷第一大正藏第 24 冊 No. 1463 毗尼母經

毗尼母經卷第二

失譯人名今附秦錄

「尼遣使受戒中，佛在世時唯有一女得。所以得者，但

【現代漢語翻譯】現代漢語譯本『受具足戒（Upasampada，佛教出家眾所受的最高等級戒律）的人，也不得不具足（指戒臘、資格等）。年齡不滿二十歲，不得受具足戒，即使受了也不得具足。如果沒有羯磨阿阇梨（Karmacarya，戒師）、或者只有兩位羯磨阿阇梨、或者三位乃至眾多羯磨阿阇梨作為羯磨阿阇梨，也不得受具足戒。『如果授戒者、羯磨阿阇梨隱身不出現，也不得受具足戒。十位僧眾雖然滿足人數，如果有一位隱身不出現、或者受戒者不出現，也不得受具足戒。在界（Sima，結界，舉行宗教儀式的區域）外另外結大界，只結小界，也不得受具足戒。如果羯磨阿阇梨、僧眾、受戒人在界內外互相不在同一區域，也不得受具足戒。有十三種人，不得作為羯磨阿阇梨、受具足戒：如果在家人受優婆塞戒（Upasaka，在家男居士所受的戒律）后毀犯其中一條，或者受八齋戒（Astanga-sila，一日一夜持守的八條戒律）后毀犯其中一條，或者受沙彌十戒（Sramanera，出家男眾最初受持的十條戒律）后毀犯其中一條，這樣的人，後來出家也不得戒，也不得作為羯磨阿阇梨。第二種是如果出家或在家的人破比丘尼（Bhikkhuni，女性出家眾）的清凈行，也不得作為羯磨阿阇梨。第三種是爲了衣食的緣故，自己剃頭穿袈裟，假裝進入僧團中，與僧團一同進行法事，這樣的人也不得作為羯磨阿阇梨。第四種是如果有外道人在佛法中出家，後來厭倦佛道，不捨棄戒律而離開，從外道中回來想要在佛法中，佛不允許此人在僧團中，也不得作為羯磨阿阇梨。第五種是黃門（Pandaka，性機能不全者）不得作為羯磨阿阇梨。第六種是殺父者。第七種是殺母者。第八種是出佛身血者。第九種是殺真人阿羅漢（Arhat，已證得最高果位的修行者）者。第十種是破壞和合僧團者。第十一種是非人變形為人者，名為非人。第十二種是畜生道變形為人者。第十三種是二根人（ उभयव्यञ्जन，具有兩性性徵的人）。像這十三種人，不能擔任羯磨阿阇梨。為什麼呢？因為這些人沒有戒律的緣故。』《毗尼母經》卷第一大正藏第 24 冊 No. 1463 《毗尼母經》《毗尼母經》卷第二失譯人名今附秦錄『尼（Bhikkhuni，女性出家眾）派遣使者受戒的情況中，佛陀在世時只有一位女性得到允許。她之所以能夠得到允許，只是因為……』

【English Translation】 English version 『One who receives Upasampada (full ordination) must also be qualified. One under the age of twenty is not allowed to receive Upasampada; even if received, it is not valid. If there is no Karmacarya (ordination master), or only two Karmacaryas, or three or even many Karmacaryas, Upasampada is not allowed. 『If the one giving ordination or the Karmacarya is hidden and not present, Upasampada is not allowed. Even if the quorum of ten monks is met, if one is hidden and not present, or the one receiving ordination is not present, Upasampada is not allowed. If a large boundary is established outside the Sima (boundary), only a small boundary is established, Upasampada is not allowed. If the Karmacarya, the Sangha, and the one receiving ordination are mutually inside and outside the boundary, Upasampada is not allowed. There are thirteen types of people who are not allowed to act as Karmacarya or receive Upasampada: if a layperson who has taken the Upasaka (male lay devotee) vows violates one of them, or one who has taken the Astanga-sila (eight precepts observed for a day and night) violates one of them, or one who has taken the Sramanera (novice monk) ten precepts violates one of them, such a person, even if they later become a monk, cannot receive ordination and cannot act as Karmacarya. The second is if a monk or layperson violates the pure conduct of a Bhikkhuni (female monastic), they cannot act as Karmacarya. The third is if, for the sake of clothing and food, they shave their head and wear the kasaya (robes), pretending to enter the Sangha and participate in the Sangha's activities, such a person cannot act as Karmacarya. The fourth is if a follower of another religion ordains in the Buddha's Dharma, and later becomes tired of the path, does not renounce the precepts and leaves, and returns from the other religion wanting to be in the Dharma, the Buddha does not allow this person to be in the Sangha and cannot act as Karmacarya. The fifth is a Pandaka (one of impaired gender) cannot act as Karmacarya. The sixth is one who kills their father. The seventh is one who kills their mother. The eighth is one who sheds the blood of a Buddha. The ninth is one who kills a living Arhat (one who has attained the highest state). The tenth is one who breaks the harmony of the Sangha. The eleventh is a non-human who transforms into a human, called a non-human. The twelfth is an animal that transforms into a human. The thirteenth is one with two genders ( उभयव्यञ्जन ). These thirteen types of people are not qualified to act as Karmacarya. Why? Because these people have no precepts.』 Vinaya-matrka Sutra, Volume 1 Taisho Tripitaka Volume 24, No. 1463, Vinaya-matrka Sutra Vinaya-matrka Sutra, Volume 2 Name of translator lost, now appended to the Qin record 『In the case of a Bhikkhuni (female monastic) sending a messenger to receive ordination, only one woman was allowed to do so when the Buddha was alive. The reason she was allowed was simply because...』

此女顏容挺特世所無比，若往者恐惡人抄略，是故佛聽。今時若有如是比者，可得遣使受戒，其餘一切要現前得具，不現前不得。

「師法受具中，除憍曇彌五百諸女，其餘一切不得師法受具。

「上受具中，除尊者摩訶迦葉蘇陀耶，其餘一切不得建立善法上受具。

「若男子女人其性調善，慧亦明瞭，無有諸難，得受具足。復有三人不得受具：一不自稱字；二不稱和上字；三不乞戒。此三種人不得受具；與此相違得受具足。復有五人可受具足：一成就丈夫；二不負債；三不是人奴；四年滿二十；五父母放出家。是五種人得受具足。復有五處，白四羯磨受戒滿足。何者五？一者和上；二者阿阇梨；三眾僧具足；四性調順；五諸根具足無諸障礙。是名五處受戒滿足；與五人相違不得受具。復有二人不聽受具：一者有業障；二者龍變為人。若先不知與受戒，后時知應擯出衆。先知，不應與受戒。如上十三比類應廣知。復有一人不應受具，此身上忽生白色，生已覆滅。若先知，不應與受具。若不知已受具竟，后時雖知，不應驅出眾。

「云何為業？思業、行業、可思業，故思業非可思業。可受業不可受業、少受業多受業、已受業未受業、色業非色業、可見業不可見業、有對業無對業、聖業世間業，

【現代漢語翻譯】現代漢語譯本：『這位女子的容貌非常出衆，世間罕有，如果讓她自己前往，恐怕會被惡人擄掠，因此佛陀允許（特例）。現在如果還有像這樣的情況，可以派使者去讓她受戒，其餘一切情況都要當面才能受具足戒，不能當面就不能受。

『在師法受具（通過尼師作為戒師受戒）的情況中，除了喬曇彌（Mahaprajapati Gautami，佛陀姨母）和五百位女子，其餘一切都不得通過師法受具。

『在上受具（通過比丘僧團再次受戒）的情況中，除了尊者摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）和蘇陀耶（Sudinna），其餘一切都不得建立善法上受具。

『如果男子女人天性調順善良，智慧也明瞭，沒有各種障礙，就可以受具足戒。又有三種人不得受具足戒：一是不自報姓名；二是不稱呼和尚（Upadhyaya，戒師）的姓名；三是不乞戒。這三種人不得受具足戒；與此相反的情況就可以受具足戒。又有五種人可以受具足戒：一是具有丈夫的性功能；二是不負債；三不是別人的奴隸；四是年滿二十歲；五是父母允許出家。這五種人可以受具足戒。又有五個條件，通過白四羯磨（通過四次宣告的羯磨法）受戒才能圓滿。哪五個條件？一是和尚（Upadhyaya，戒師）；二是阿阇梨（Acarya，教授師）；三是僧眾具足；四是天性調順；五是諸根具足沒有各種障礙。這稱為五個條件具足才能受戒圓滿；與這五種人相反的情況不得受具足戒。又有兩種人不聽許受具足戒：一是有業障；二是龍變化成人。如果先前不知道就為他們授戒，後來知道了就應當驅逐出僧團。如果先前知道，就不應當為他們授戒。如以上十三種情況應當廣泛瞭解。又有一種人不應當受具足戒，此人身上忽然生出白色，生出后又消失。如果先前知道，就不應當為他授具足戒。如果不知道已經授戒完畢，後來即使知道，也不應當驅逐出僧團。

『什麼是業？思業、行業、可思業，所以思業不是可思業。可受業不可受業、少受業多受業、已受業未受業、色業非色業、可見業不可見業、有對業無對業、聖業世間業。

【English Translation】 English version: 'This woman's appearance is exceptionally outstanding, unparalleled in the world. If she were to go alone, there is a risk of her being abducted by evildoers. Therefore, the Buddha permitted (an exception). Now, if there are similar cases, messengers can be sent to have her ordained. For all other cases, full ordination must be received in person; it cannot be done without being present.

'In the case of ordination through a female preceptor (ordination by a female monastic), except for Mahaprajapati Gautami (Buddha's aunt) and the five hundred women, all others are not allowed to receive full ordination through a female preceptor.

'In the case of higher ordination (re-ordination by the Bhikkhu Sangha), except for Venerable Mahakasyapa (one of the Buddha's ten great disciples) and Sudinna, all others are not allowed to establish the higher ordination of good Dharma.

'If a man or woman is naturally harmonious and virtuous, and their wisdom is clear, and they have no obstacles, they may receive full ordination. Furthermore, there are three types of people who may not receive full ordination: one who does not state their name; two who does not call out the name of their Upadhyaya (preceptor); and three who does not request ordination. These three types of people may not receive full ordination; those who are the opposite of these may receive full ordination. Furthermore, there are five types of people who may receive full ordination: one who is a complete man; two who is not in debt; three who is not a slave; four who is at least twenty years old; and five whose parents have permitted them to leave home. These five types of people may receive full ordination. Furthermore, there are five conditions under which ordination is fulfilled through the white four karmas (through the karma procedure of four announcements). What are the five? One is the Upadhyaya (preceptor); two is the Acarya (teacher); three is a complete Sangha; four is a harmonious nature; and five is complete faculties without any obstacles. These are called the five conditions for complete ordination; those who are the opposite of these five types of people may not receive full ordination. Furthermore, there are two types of people who are not allowed to receive full ordination: one who has karmic obstacles; and two who is a dragon transformed into a human. If they are given ordination without prior knowledge, they should be expelled from the Sangha when it is later discovered. If it is known beforehand, they should not be given ordination. The above thirteen categories should be widely understood. Furthermore, there is one type of person who should not receive full ordination, one on whose body white color suddenly appears, and after appearing, disappears again. If it is known beforehand, they should not be given ordination. If ordination has already been completed without knowledge, they should not be expelled from the Sangha even if it is later discovered.

'What is karma? Thought karma, action karma, thinkable karma, therefore thought karma is not thinkable karma. Receivable karma, unreceivable karma, little receivable karma, much receivable karma, received karma, unreceived karma, form karma, formless karma, visible karma, invisible karma, resistant karma, non-resistant karma, holy karma, worldly karma.'

現身受業、生受業、后受業，趣惡業、趣天業、趣涅槃業。有三業，一切諸業攝在其中：白業、白第二業、白第四業。復有四業：非法作業、法作業、群共作業、業齊集作業。復有四種業：有比丘群業、共作非法羯磨齊集業、共作非法羯磨群共業、作法羯磨齊集業。作法羯磨，此中非法業、群共業，諸比丘不應作。非法業、齊集業，此二業不應作。法業、群品業，亦不應作。法業、齊集業，此二業應作，吾所聽之。此中有三種應當知：一者白業；二者擯罰業；三非白非擯罰業。云何名為白業？白已剃髮受沙彌戒，乃至大比丘戒亦先白后受。若不聽，不得受比丘法。一切皆如是。若有所作，要白眾僧，聽得，不聽不得作，是故名為白業羯磨。云何名為擯罰羯磨？若有比丘不順佛語，或自白僧或他白僧，僧集隨其罪輕重，眾訶責擯出。或有人擯罰，罪負未訖更重作之，眾僧亦更重訶責。如此之類皆名擯罰業也。云何名為不白不擯罰？若有比丘，僧差營房舍，此業非白亦非擯罰。又復此人，僧初與羯磨立作營房人，是亦非白非擯罰。是業名為非白非擯罰。又復解羯磨非一。如羯磨亡比丘物，此羯磨非白非擯罰，是故有異。受功德衣羯磨亦如是。如結大界羯磨、凈地羯磨，如此等不在白擯罰羯磨也。

「復有二種羯磨：

【現代漢語翻譯】現代漢語譯本現身受業（指今生所受的業）、生受業（指來生所受的業）、后受業（指更久遠的未來所受的業），引向惡道的業、引向天道的業、引向涅槃的業。有三種業，一切諸業都包含在其中：白業（善業）、白第二業（更好的善業）、白第四業（最好的善業）。又有四種業：非法作業（不符合佛法的行為）、法作業（符合佛法的行為）、群共作業（僧團共同的行為）、業齊集作業（業力成熟時共同顯現的行為）。又有四種業：有比丘僧團的業、共同作出非法羯磨（僧團事務）的齊集業、共同作出非法羯磨的群共業、作出合法羯磨的齊集業。作出合法羯磨，這其中非法業、群共業，諸位比丘不應該做。非法業、齊集業，這兩種業不應該做。法業、群品業，也不應該做。法業、齊集業，這兩種業應該做，我所聽聞的就是這樣。這裡有三種應當知道：一是白業（清凈之業）；二是擯罰業（驅逐懲罰之業）；三是非白非擯罰業（非清凈也非驅逐懲罰之業）。什麼叫做白業呢？剃髮后稟白受沙彌戒，乃至受大比丘戒也是先稟白後接受。如果不被允許，就不能接受比丘法。一切都是這樣。如果有所作為，要稟白眾僧，允許了才能做，不允許就不能做，因此稱為白業羯磨（通過稟白而進行的僧團事務）。什麼叫做擯罰羯磨呢？如果有比丘不聽從佛的教導，或者自己稟白僧團，或者他人稟白僧團，僧團聚集起來根據其罪行的輕重，進行呵責並驅逐出去。或者有人被驅逐懲罰，罪責還沒有結束又再次犯錯，眾僧也再次進行呵責。像這樣的都叫做擯罰業。什麼叫做不白不擯罰呢？如果有比丘，僧團委派他去管理房舍，這種行為不是白業也不是擯罰業。還有，僧團最初通過羯磨（僧團事務）指定這個人作為管理房舍的人，這也不是白業也不是擯罰業。這種行為叫做非白非擯罰。還有解除羯磨也不是一樣的。比如羯磨（僧團事務）中丟失了比丘的物品，這種羯磨不是白業也不是擯罰業，所以是有區別的。接受功德衣的羯磨也是這樣。比如結大界羯磨（劃定僧團活動範圍）、凈地羯磨（凈化土地），這些都不在白業和擯罰羯磨之中。又有兩種羯磨：

【English Translation】 English version There are three types of karma: karma experienced in the present life (現身受業), karma experienced in the next life (生受業), and karma experienced in a later life (后受業); karma that leads to evil destinies (趣惡業), karma that leads to heavenly destinies (趣天業), and karma that leads to Nirvana (趣涅槃業). There are three types of karma, and all karmas are included within them: white karma (白業, good karma), white second karma (白第二業, better good karma), and white fourth karma (白第四業, the best good karma). Furthermore, there are four types of actions (業): unlawful actions (非法作業), lawful actions (法作業), actions done by the community (群共作業), and actions that arise when karma ripens together (業齊集作業). Furthermore, there are four types of actions: actions of the Bhikkhu Sangha (比丘群業), collective actions of unlawful Karma (羯磨, Sangha business) that ripen together, collective actions of unlawful Karma done by the community, and actions of lawful Karma that ripen together. When performing lawful Karma, the Bhikkhus should not perform unlawful actions or actions done by the community. Unlawful actions and actions that ripen together should not be performed. Lawful actions and actions of the community should also not be performed. Lawful actions and actions that ripen together should be performed, as I have heard. Here, there are three things that should be known: first, white karma (白業, pure karma); second, expulsion karma (擯罰業, karma of expulsion and punishment); and third, karma that is neither white nor expulsion (非白非擯罰業, karma that is neither pure nor expulsion). What is called white karma? After shaving the head, one requests and receives the novice monk's precepts (沙彌戒) by informing the Sangha, and even when receiving the precepts of a fully ordained Bhikkhu (大比丘戒), one first informs the Sangha and then receives them. If one is not permitted, one cannot receive the Bhikkhu Dharma. Everything is like this. If there is something to be done, one must inform the Sangha, and it can only be done if permitted; if not permitted, it cannot be done. Therefore, it is called white karma Karma (白業羯磨, Sangha business conducted through informing). What is called expulsion karma? If there is a Bhikkhu who does not follow the Buddha's teachings, either he informs the Sangha himself, or another informs the Sangha, the Sangha gathers and, according to the severity of his offense, rebukes him and expels him. Or if someone is expelled and punished, and before his offense is completed, he commits it again, the Sangha rebukes him again. Such things are all called expulsion karma. What is called neither white nor expulsion? If there is a Bhikkhu whom the Sangha assigns to manage the monastery's dwellings, this action is neither white karma nor expulsion karma. Furthermore, if the Sangha initially appoints this person as the manager of the dwellings through Karma (羯磨, Sangha business), this is also neither white nor expulsion karma. This action is called neither white nor expulsion. Furthermore, the resolution of Karma is not the same. For example, if a Bhikkhu's belongings are lost in Karma (羯磨, Sangha business), this Karma is neither white karma nor expulsion karma, so there is a difference. The Karma of receiving merit robes is also like this. For example, the Karma of establishing a great boundary (結大界羯磨, defining the Sangha's activity area) and the Karma of purifying the land (凈地羯磨), these are not included in white karma or expulsion karma. Furthermore, there are two types of Karma:

一為人；二為法。何等為法羯磨？如白已說波羅提木叉戒自恣，如平僧坊地、差營事人、差分衣缽人，如為受迦絺那衣、舍迦絺那衣、結界舍界、離衣宿。先布薩卻安居者，諸比丘檀越請安居。安居日滿，比丘尼為飲食美故不去，檀越心生疲厭。諸比丘即往白佛。佛即制：安居竟，比丘尼若過一日，波逸提。若大比丘，突吉羅。齊集自恣，問法答法、問毗尼答毗尼。問法者迦葉是，答法者阿難是。問毗尼者迦葉是，答毗尼者優波離是。俱名依法羯磨。云何名依人羯磨？如度沙彌法，先白后剃髮受戒。如行波利婆沙日未滿更犯，還行本事，行摩那埵、行阿浮訶那，與現前毗尼、憶念毗尼。因闥婆摩羅子被謗故，佛制憶念毗尼。因難提伽比丘本清凈心受戒，失心所作違于毗尼。后還得本心，諸比丘謗言犯罪。此比丘自言：『我本失心時，所作不覺不知。』佛言：『癡狂心所作不犯。』是故此比丘從眾僧乞不癡毗尼。

「云何名自知比丘？佛在世時常自說戒。忽至說戒日，說戒時至，初夜中夜諸比丘請佛說戒，佛默然不說。目連以天眼觀此眾中誰不清凈，佛不說也。見一比丘不清凈。目連即起捉臂牽出。佛即告目連言：『何以不審？悉問之。諸比丘應自知，所以初夜中夜佛不言者，外有惡賊故爾。』爾時舍衛國諸比丘

斗訟，此應滅之。云何得滅？眾中三藏比丘，當取其語和合滅之。有比丘字訶德，有風熱亂心故，與諸外道論義，言辭錯亂前後不定，為外道所笑。諸比丘白佛。佛呼此比丘在前，語言：『汝莫亂心故與人論議。言應定實。』現前訶責現前滅之。爾時舍衛國諸比丘諍訟，佛告諸比丘：『各各相向五體投地，如草敷地滅所諍訟，犯事後當懺悔除滅。』從訶責羯磨乃至知種種雜物人羯磨，此是依人羯磨。

「有羯磨成事不成、有事成羯磨不成、有俱成、有俱不成。羯磨者，法也。事者，人也。云何名事成羯磨不成者？此人清凈一切無諸障礙，是名事成。羯磨不成者，或言語不具亦前後不次第說不明瞭，是名羯磨不成。何者名為羯磨成事不成？羯磨成者，言語具足前後次第說亦明瞭，是名羯磨成。事不成者，有人諸根不具及余障礙，是名事不成。又俱成者，羯磨及人此二皆具，故言俱成。俱不成者，羯磨及人二俱不足，是名俱不成。

「應止羯磨者，諸比丘皆集，但所作不如法，應羯磨作法不羯磨作、應白作法不白作，眾中有持毗尼行清凈者說言：『此非法非律，是不應作。』即止不作，是名止羯磨。不應止羯磨者，眾僧齊集，所作亦皆如法，眾中無譏慊者，是名不應止羯磨。此二章，卑犍度中廣說章。卑者，

【現代漢語翻譯】現代漢語譯本爭鬥訴訟，應該平息它。如何平息呢？僧團中精通三藏的比丘，應當採取調和的辦法來平息爭端。有一位比丘名叫訶德（音譯，含義未知），因為風熱病導致心神紊亂，與外道辯論時，言辭錯亂，前後不一致，被外道嘲笑。眾比丘將此事稟告佛陀。佛陀叫訶德比丘到面前，告誡他說：『你不要因為心神紊亂就與人辯論，言語應當確定真實。』當面呵斥，當面平息此事。當時，舍衛國（地名）的比丘們發生爭訟，佛陀告訴眾比丘：『各自面向對方，五體投地，如同用草覆蓋地面一樣平息爭訟，犯錯之後應當懺悔消除。』從呵責羯磨（佛教儀式，通過呵斥來糾正錯誤）乃至知道種種雜物的人的羯磨，這都是依據人的羯磨。

『有羯磨成就而事情不成就，有事情成就而羯磨不成就，有兩者都成就，有兩者都不成就。羯磨，指的是法（佛教教義）。事情，指的是人。』什麼叫做事情成就而羯磨不成就呢？這個人清凈，一切沒有障礙，這叫做事情成就。羯磨不成就，指的是或者言語不完整，或者前後說話沒有次序，說得不明白，這叫做羯磨不成就。什麼叫做羯磨成就而事情不成就呢？羯磨成就，指的是言語完整，前後有次序，說得也很明白，這叫做羯磨成就。事情不成就，指的是有人諸根不全，或者有其他障礙，這叫做事情不成就。又，什麼叫做兩者都成就呢？羯磨和人這兩者都具備，所以說兩者都成就。什麼叫做兩者都不成就呢？羯磨和人兩者都不具備，這叫做兩者都不成就。

『應該停止的羯磨是，眾比丘都聚集了，但是所作不如法，應該羯磨作法卻不羯磨作法，應該用白法（公開宣佈）卻不用白法，僧團中有持守毗尼（戒律）行為清凈的人說：『這不符合佛法，不符合戒律，是不應該做的。』就停止不做，這叫做停止羯磨。不應該停止的羯磨是，僧眾都聚集了，所作也都如法，僧團中沒有人批評指責，這叫做不應該停止羯磨。』這兩章，在《卑犍度》（律藏的組成部分）中廣為解說。卑，

【English Translation】 English version Litigation and disputes should be extinguished. How can they be extinguished? The Bhikkhus (monks) in the Sangha (community) who are versed in the Tripitaka (Three Baskets, the Buddhist canon) should take their words and harmonize them to extinguish the dispute. There was a Bhikkhu named Hede (transliteration, meaning unknown), who, due to wind-heat disordering his mind, debated with heretics, his words were confused, inconsistent, and he was laughed at by the heretics. The Bhikkhus reported this to the Buddha. The Buddha called this Bhikkhu before him and said: 'Do not debate with others when your mind is disordered. Your words should be definite and truthful.' He rebuked him in person and extinguished the matter then and there. At that time, the Bhikkhus in Shravasti (place name) were in dispute, and the Buddha told the Bhikkhus: 'Each of you should face the other, prostrate yourselves with the five limbs touching the ground, and extinguish the dispute as if covering the ground with grass. After committing an offense, you should repent and eliminate it.' From the Karma (ritual act) of rebuke to the Karma of knowing various miscellaneous people, this is the Karma based on people.

'There is Karma that is accomplished but the matter is not, there is a matter that is accomplished but the Karma is not, there are both accomplished, and there are both not accomplished. Karma refers to the Dharma (Buddhist teachings). The matter refers to the person.' What is meant by the matter being accomplished but the Karma not being accomplished? This person is pure and has no obstacles, this is called the matter being accomplished. The Karma not being accomplished refers to either the words being incomplete, or the order of speaking being inconsistent, or not speaking clearly, this is called the Karma not being accomplished. What is meant by the Karma being accomplished but the matter not being accomplished? The Karma being accomplished refers to the words being complete, the order being consistent, and speaking clearly, this is called the Karma being accomplished. The matter not being accomplished refers to someone whose faculties are incomplete or has other obstacles, this is called the matter not being accomplished. Furthermore, what is meant by both being accomplished? Both the Karma and the person are complete, therefore it is said that both are accomplished. What is meant by both not being accomplished? Both the Karma and the person are incomplete, this is called both not being accomplished.

'Karma that should be stopped is when the Bhikkhus are all gathered, but what is done is not in accordance with the Dharma, what should be done by Karma is not done by Karma, what should be done by announcement (Bai Fa) is not done by announcement, and among the Sangha there are those who uphold the Vinaya (monastic rules) and whose conduct is pure who say: 'This is not in accordance with the Dharma, not in accordance with the Vinaya, and should not be done.' Then stop doing it, this is called stopping the Karma. Karma that should not be stopped is when the Sangha is gathered, and what is done is in accordance with the Dharma, and there is no criticism or blame among the Sangha, this is called Karma that should not be stopped.' These two chapters are explained extensively in the Bhikshuni-khandhaka (part of the Vinaya Pitaka). 'Bi' (卑),

國名也。

「擯出有二種羯磨：一永擯；二為調伏故擯。調伏者，未懺悔中間，及飲食坐起言語，一切僧法事皆不得同，是名擯出。調伏羯磨，此人若剛強永無改悔，盡此一身不復得同僧事。尊者優波離即從座，起整衣服合掌禮佛，白佛言：『世尊！若有比丘于僧事無缺而強擯者，此事云何？』佛言：『擯有二種：一者善擯；二者惡擯。如擯十三種人者，名為善擯。與此相違，名為惡擯。是名擯出羯磨。復有眾僧，聽懺悔入僧次第羯磨。若比丘為調伏故擯出者，此人後時改悔求僧除罪，僧有所教敕皆順僧意不敢違逆，能使眾僧齊心歡喜，僧即聚集解擯羯磨，更作聽入僧羯磨，是名聽入僧羯磨。』優波離問佛：『擯出懺悔，此事云何？』佛言：『為調伏者，聽使懺悔。永擯者，不聽懺悔。』

「何者名為訶責羯磨？有人僧中健斗強諍，于僧法事中皆不如法，現前種種訶責乃至擯出。此訶責事，訶責犍度中廣說。有訶責者，若比丘作種種不如法事，眾僧語言：『長老！汝犯不如法事。』此人即答僧言：『我不知不見犯何等事。』僧應種種苦責擯出，是名呵責羯磨。諫法應三處諫：見、聞、疑破戒破見破行。諫者有五事因緣：一知時；二利於前人；三實心；四調和語；五不粗惡語。復有內立五種因緣故應諫：一

【現代漢語翻譯】現代漢語譯本：

這是關於國名的解釋。

『擯出』（Pravrajana，逐出）有兩種羯磨（Karma，行為、儀式）：一是『永擯』（永久驅逐）；二是『為調伏故擯』（爲了調伏而驅逐）。『調伏』是指在未懺悔期間，此人在飲食、坐臥、言語等方面，一切僧團事務都不得參與，這叫做『擯出』。『調伏羯磨』，如果這個人剛強頑固，永不悔改，終其一生都不能再參與僧團事務。尊者優波離（Upali，佛陀十大弟子之一，持戒第一）立即從座位上站起，整理衣服，合掌向佛陀行禮，稟告佛陀說：『世尊！如果有比丘在僧團事務中沒有過失，卻被強行驅逐，這件事該如何處理？』佛陀說：『擯出有兩種：一是『善擯』（正確的驅逐）；二是『惡擯』（錯誤的驅逐）。如驅逐十三種人（指犯了十三種僧殘罪的人），這叫做『善擯』。與此相反，叫做『惡擯』。這叫做『擯出羯磨』。還有眾僧聽取懺悔，允許重新加入僧團的次第羯磨。如果比丘因為調伏的緣故而被驅逐，此人後來改過自新，請求僧團解除罪過，對於僧團的教導都順從聽從，不敢違逆，能夠使眾僧齊心歡喜，僧團就聚集在一起解除驅逐羯磨，再舉行聽取重新加入僧團的羯磨，這叫做『聽入僧羯磨』。』優波離問佛：『擯出的懺悔，這件事該如何處理？』佛陀說：『爲了調伏而驅逐的，允許他懺悔。永久驅逐的，不允許他懺悔。』

『何責羯磨』（Tajjaniya-kamma，呵責羯磨）是什麼？有人在僧團中好爭鬥，強詞奪理，在僧團事務中都不如法，當面進行種種呵責，乃至驅逐。這種呵責的事情，在《呵責犍度》（Tajjaniya-khandhaka，律藏中關於呵責的章節）中有詳細說明。有被呵責的人，如果比丘做了種種不如法的事情，眾僧會說：『長老！你犯了不如法的事情。』這個人就回答僧團說：『我不知道，也沒看到自己犯了什麼事。』僧團應該進行種種嚴厲的呵責，乃至驅逐，這叫做『呵責羯磨』。諫法應該在三個方面進行勸諫：見到、聽到、懷疑有破戒、破見、破行的情況。勸諫者有五個因緣：一、知道時機；二、對被勸諫者有利；三、真心實意；四、用調和的語言；五、不用粗暴惡劣的語言。還有內在具備五種因緣，所以應該勸諫：一

【English Translation】 English version:

This refers to the name of a country.

『Pravrajana』 (expulsion) has two types of Karma (action, ritual): one is 『permanent expulsion』; the other is 『expulsion for the sake of taming』. 『Taming』 refers to the period before repentance, during which the person is not allowed to participate in any Sangha (community) affairs such as eating, sitting, speaking, etc. This is called 『expulsion』. 『Taming Karma』, if this person is stubborn and never repents, they will not be allowed to participate in Sangha affairs for the rest of their life. Venerable Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) immediately rose from his seat, adjusted his robes, and bowed to the Buddha with his palms together, reporting to the Buddha: 『World Honored One! If a Bhikkhu (monk) has no faults in Sangha affairs but is forcibly expelled, how should this matter be handled?』 The Buddha said: 『There are two types of expulsion: one is 『good expulsion』; the other is 『bad expulsion』. Expelling the thirteen types of people (referring to those who have committed the thirteen Sanghadisesa offenses) is called 『good expulsion』. The opposite of this is called 『bad expulsion』. This is called 『Pravrajana Karma』. There is also the sequential Karma of the Sangha listening to repentance and allowing re-entry into the Sangha. If a Bhikkhu is expelled for the sake of taming, and this person later repents and asks the Sangha to remove the offense, and obeys all the teachings of the Sangha without daring to disobey, and can make the Sangha united and happy, the Sangha will gather together to undo the expulsion Karma and then perform the Karma of listening to re-entry into the Sangha, which is called 『listening to re-entry into the Sangha Karma』.』 Upali asked the Buddha: 『How should the repentance of expulsion be handled?』 The Buddha said: 『For those expelled for the sake of taming, they are allowed to repent. Those permanently expelled are not allowed to repent.』

What is 『Tajjaniya-kamma』 (censure Karma)? Someone in the Sangha is fond of fighting and arguing, and is not in accordance with the Dharma (teachings) in Sangha affairs, and is subjected to various censures in person, even expulsion. This matter of censure is explained in detail in the 『Tajjaniya-khandhaka』 (the chapter on censure in the Vinaya Pitaka). There are those who are censured, if a Bhikkhu does various things that are not in accordance with the Dharma, the Sangha will say: 『Elder! You have committed things that are not in accordance with the Dharma.』 This person will then answer the Sangha: 『I do not know or see what I have done wrong.』 The Sangha should carry out various severe censures, even expulsion, which is called 『censure Karma』. Admonishment should be carried out in three areas: seeing, hearing, and suspecting violations of precepts, views, and conduct. The admonisher has five causes and conditions: first, knowing the time; second, benefiting the person being admonished; third, being sincere; fourth, using harmonious language; fifth, not using rude and harsh language. There are also five internal causes and conditions, so one should admonish: one

利益；二安樂；三慈心；四悲心；五于犯罪中欲使速離。是名諫法緣事。云何名為緣事？若因若緣。此中從何初起？如拔陀波羅比丘經中，應當廣知。爾時世尊在舍衛國一坐而食。佛告諸比丘：『吾一食已來身體調適無諸患苦，汝等亦應一食。』諸比丘聞告，歡喜奉行。拔陀波羅比丘不順佛告，『不能一食。何以故？我常數數食，以此為法。』佛復告言：『汝能多食者，中前多乞，一坐而食。』復言：『不能。』佛復欲游諸國邑，阿難為佛縫衣。此比丘到阿難所問言：『汝何所作？』阿難答言：『世尊欲游諸國邑，是故為佛縫衣。汝住此或無利益。』聞此語已即到佛所，五體投地白佛言：『世尊！當爲弟子懺悔。』佛言：『懺悔無益。一切沙門婆羅門皆知汝行非法。若順吾言者，四禪四空定諸通解脫皆可得耳。不用吾言者，於此諸善不可得也。』復更慇勤三請世尊，世尊然後受其懺悔，復為說法：『若人造惡能改悔者，于佛法中多所利益。』如是廣說。此拔陀波羅比丘數數犯罪，諸比丘見已諫之。聞諫之言不以經懷，便以余言而答。佛向拔陀波羅比丘言：『有一比丘犯種種罪。諸比丘見已如法諫之。此比丘更以異言而答，復生瞋恚。』佛言：『此比丘雖不受諫，亦應諫之。所以爾者，欲使諸沙門婆羅門一切廣聞，亦欲

使其現身長夜受苦。』佛說曰：『調伏法有三種：一呵責；二別住宿；三當令依止有智慧者乃至驅出。是人因是事調伏，心意柔軟順僧法而行，能使大眾歡悅，是名調伏法。』

「舍摩陀者(秦言名滅)，何等比丘事應滅？若有比丘隨善法，能除四受：一者欲受；二者見受；三者戒取受；四者我取受。能除此四受，隨順行出離法，善者唸唸增進，惡者舍之，是名為滅。又覆滅者，從現前毗尼乃至敷草毗尼，滅此七諍，亦名為滅也。不應滅者，若比丘成就五法起斗諍事：一者常樂在家；二者常樂依國王大臣；三者不樂依僧；四者亦不依法；五者眾僧所行事皆不順之。若比丘成就此五種事，所有諍事不應滅之。復有比丘成就五法，有諍事起應當滅之。何等為五？五者與上五事相違，即是五也。成此五法，所有諍事應當滅之。又覆滅者，隨僧行法能隨順之，所有善法日日增進，其所行事常為解說。若有事能令僧喜，行之不惓，是名滅法。

「舍戒法。若比丘愁憂不樂不樂梵行，欲歸家不樂比丘法，於此法中生慚愧心，意欲成就在家之法。『出家法於我無益，在家法益我甚好。』意欲舍比丘法還家，作如是語：『我舍佛法僧、和上阿阇梨、梵行、毗尼、波羅提木叉戒。』如是廣說，應當知是為舍戒。不捨戒者，若

【現代漢語翻譯】現代漢語譯本：『使其現身長夜受苦。』佛說：『調伏的方法有三種：一是呵責；二是隔離住宿；三是應當讓他依止有智慧的人，乃至驅逐出去。這個人因此事得到調伏，心意變得柔軟，順從僧團的規矩而行事，能夠使大眾歡喜，這叫做調伏法。』

『舍摩陀』（Samatha，秦言名滅），什麼樣的比丘的事情應當平息（滅）？如果有個比丘隨順善法，能夠去除四種感受（受）：一是欲受（kama-vedana）；二是見受（ditthi-vedana）；三是戒取受（silabbata-paramasa-vedana）；四是我取受（atta-vada-upadana-vedana）。能夠去除這四種感受，隨順修行出離之法，善的方面唸唸增進，惡的方面捨棄它，這叫做平息（滅）。又，平息（滅）是指，從現前毗尼（samukha-vinaya）乃至敷草毗尼（tinavattharaka-vinaya），平息這七種諍論，也叫做平息（滅）。不應當平息（滅）的情況是，如果比丘成就五種會引起爭鬥的事情：一是常常喜歡在家；二是常常喜歡依靠國王大臣；三是不喜歡依靠僧團；四是不依法；五是眾僧所做的事情都不順從。如果比丘成就這五種事情，所有的爭端不應當平息（滅）。又有比丘成就五種品行，有爭端發生時應當平息（滅）。哪五種呢？五種是與上面五種情況相反，就是這五種。成就這五種品行，所有的爭端應當平息（滅）。又，平息（滅）是指，隨順僧團的行事方法，能夠隨順它，所有的善法日益增進，對於所做的事情常常為大家解說。如果有事情能夠讓僧團歡喜，做起來不厭倦，這叫做平息（滅）法。

『舍戒法』。如果比丘憂愁不樂，不喜歡清凈的修行生活（梵行，brahmacarya），想要回家，不喜歡比丘的規矩，對於這種狀態生起慚愧心，想要成就居家之法，（心想）『出家對於我沒有益處，在家對於我很有益處。』想要捨棄比丘的身份還俗，說這樣的話：『我捨棄佛、法、僧、和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、梵行（brahmacarya，清凈行）、毗尼（Vinaya，律）、波羅提木叉戒（Patimokkha，戒律）。』像這樣詳細說明，應當知道這是舍戒。不捨戒的情況是，如果

【English Translation】 English version: 『To make him appear and suffer in the long night.』 The Buddha said: 『There are three ways to subdue: first, rebuke; second, separate accommodation; third, one should make him rely on the wise, even to the point of expulsion. This person is subdued by this matter, his mind becomes gentle, he follows the rules of the Sangha and acts accordingly, and is able to make the assembly rejoice, this is called the method of subduing.』

『Samatha』 (秦言名滅, literally 'cessation' in Chinese), what matters of which Bhikkhu should be ceased? If there is a Bhikkhu who follows the good Dharma and is able to remove the four feelings (受, vedana): first, sensual feeling (欲受, kama-vedana); second, feeling based on views (見受, ditthi-vedana); third, feeling based on attachment to rites and rituals (戒取受, silabbata-paramasa-vedana); fourth, feeling based on self-assertion (我取受, atta-vada-upadana-vedana). If one is able to remove these four feelings, follows the path of liberation, good things increase moment by moment, and evil things are abandoned, this is called cessation. Moreover, cessation refers to, from present Vinaya (毗尼, samukha-vinaya) to spreading grass Vinaya (毗尼, tinavattharaka-vinaya), ceasing these seven disputes, this is also called cessation. What should not be ceased is, if a Bhikkhu achieves five things that cause disputes: first, he always enjoys being at home; second, he always enjoys relying on kings and ministers; third, he does not enjoy relying on the Sangha; fourth, he does not rely on the Dharma; fifth, he does not follow the affairs of the Sangha. If a Bhikkhu achieves these five things, all disputes should not be ceased. Furthermore, if a Bhikkhu achieves five qualities, disputes that arise should be ceased. What are the five? The five are the opposite of the above five things, that is the five. Achieving these five qualities, all disputes should be ceased. Moreover, cessation refers to, following the practices of the Sangha and being able to comply with them, all good things increase day by day, and one always explains the things that are done. If there is something that can make the Sangha happy, and one does it without being tired, this is called the Dharma of cessation.

『The Dharma of Renouncing the Precepts.』 If a Bhikkhu is sad and unhappy, does not enjoy the pure conduct (梵行, brahmacarya), wants to go home, does not enjoy the rules of a Bhikkhu, feels ashamed of this state, and wants to achieve the Dharma of being at home, (thinking) 『Being a monk is of no benefit to me, being at home is very beneficial to me.』 Wanting to renounce the status of a Bhikkhu and return to lay life, saying such words: 『I renounce the Buddha, the Dharma, the Sangha, Upadhyaya (和尚, the preceptor), Acarya (阿阇梨, the teacher), the pure conduct (梵行, brahmacarya), the Vinaya (毗尼, the monastic discipline), and the Patimokkha precepts (波羅提木叉戒, the code of monastic rules).』 Explaining in detail like this, one should know that this is renouncing the precepts. The situation of not renouncing the precepts is, if

癡狂心亂乃至口噤不能言者，不名舍戒。如是廣說，應當知。

「戒羸者，比丘生念，不樂梵行、樂在外道乃至作僧祇人，是名戒羸。戒羸事如上文中所說。

「說戒法。應如法集僧，僧集已應當一白羯磨，不應二三四白羯磨也。僧作法事如法取欲，皆應默然不應遮也。僧若不滿足者不應說戒，僧若滿足應廣說戒。

「時不中，略說也。時者，無留難名為時。爾時世尊于靜房中心念：『我為諸比丘制戒說波羅提木叉，乃至能使人得四沙門果。波羅提木叉者，戒律行住處，是名波羅提木叉義。』爾時諸比丘用歌音誦戒。佛言：『不應當以高聲了了誦戒。歌音誦戒有五事過：一心染著此音；二為世人所嫌；三與世人無異；四妨廢行道；五妨入定。是名五事過也。』

「佛在世時，諸比丘日日說戒，眾僧皆生厭心。佛聞即制十五日一說戒。爾時於一住處說戒，僧坊既大，諸比丘遠者不聞。是以如來為諸比丘製法：『僧眾若多僧房亦大者，應當正中敷座，說戒者在此座上，當高聲了了說，使得聞之。』爾時諸比丘在一住處，僧眾雖大，無誦戒者，法事不成。世尊聞已告諸比丘：『從今已后，有出家者，至五臘要誦戒使利。若根鈍者，乃至百臘亦應誦之。若故不誦、若先誦后時廢忘、若復鈍根不能得者

【現代漢語翻譯】現代漢語譯本：如果一個人精神錯亂，甚至口不能言，這不稱為舍戒。像這樣廣泛地解釋，應當明白。

『戒羸』是指，比丘生起念頭，不樂於清凈的修行生活（梵行），喜歡在外道中，甚至成為僧團中的普通人（僧祇人），這稱為『戒羸』。關於『戒羸』的事情，就像前面所說的那樣。

『說戒法』。應當如法地召集僧眾，僧眾集會完畢后，應當進行一次白羯磨（宣佈會議議程），不應該進行兩次、三次或四次白羯磨。僧眾進行法事時，應當如法地徵求意見，所有人都應該保持沉默，不應該反對。如果僧眾人數不足，不應該說戒；如果僧眾人數足夠，應該詳細地說戒。

時間不合適，就簡略地說戒。所謂『時』，是指沒有阻礙的情況。當時，世尊在安靜的房間里心中思念：『我為眾比丘制定戒律，宣說波羅提木叉（Pratimoksha，戒律），乃至能使人證得四沙門果（四種修行證悟的果位）。波羅提木叉（Pratimoksha）是指戒律的行持和居住之處，這就是波羅提木叉（Pratimoksha）的意義。』當時，眾比丘用歌唱的音調誦戒。佛說：『不應該用高聲清晰地誦戒。用歌唱的音調誦戒有五種過失：一是內心染著于這種聲音；二是為世人所嫌棄；三是與世俗之人沒有區別；四是妨礙修行；五是妨礙入定。這就是五種過失。』

佛在世的時候，眾比丘每天都說戒，僧眾都感到厭煩。佛聽聞后，就制定了每十五天說一次戒。當時在一個住處說戒，僧房很大，遠處的比丘聽不見。因此，如來為眾比丘制定了規定：『如果僧眾很多，僧房也很大，應當在正中間鋪設座位，說戒的人在這個座位上，應當高聲清晰地說，使大家都能聽見。』當時，眾比丘在一個住處，僧眾雖然很多，卻沒有誦戒的人，法事無法完成。世尊聽聞后告訴眾比丘：『從今以後，凡是出家的人，到五臘（五年僧齡）時，要誦戒使之熟練。如果根器遲鈍的人，乃至一百臘（一百年僧齡）也應該誦戒。如果故意不誦、或者先前誦過後來廢忘、或者根器遲鈍不能學會的人

【English Translation】 English version: If someone is mentally deranged, even to the point of being unable to speak, this is not considered renouncing the precepts. This should be understood through such extensive explanations.

'Precept-weakness' refers to a Bhikshu (monk) arising with the thought of not delighting in the pure conduct (Brahmacharya), delighting in external paths, even becoming an ordinary member of the Sangha (Samskrta: Samgha, the monastic community), this is called 'precept-weakness'. Matters concerning 'precept-weakness' are as described in the previous text.

'Reciting the Precepts'. The Sangha (Samskrta: Samgha, the monastic community) should be assembled lawfully, and once assembled, there should be one white Karma (Samskrta: Karma, action or deed) [announcement of the meeting agenda], not two, three, or four white Karmas. When the Sangha conducts Dharma affairs, opinions should be solicited lawfully, and all should remain silent, not objecting. If the Sangha is not complete in number, the precepts should not be recited; if the Sangha is complete, the precepts should be recited in detail.

If the time is not appropriate, recite them briefly. 'Time' means there are no hindrances. At that time, the World Honored One (Bhagavan) in a quiet room, thought in his heart: 'I have established precepts for the Bhikshus (monks), and proclaimed the Pratimoksha (Samskrta: Prātimokṣa, the code of monastic rules), even enabling people to attain the four Shramana fruits (the four stages of enlightenment). Pratimoksha (Samskrta: Prātimokṣa, the code of monastic rules) refers to the conduct and dwelling place of the precepts, this is the meaning of Pratimoksha.' At that time, the Bhikshus (monks) recited the precepts in a singing tone. The Buddha said: 'One should not recite the precepts loudly and clearly. Reciting the precepts in a singing tone has five faults: first, the mind becomes attached to this sound; second, it is disliked by the world; third, it is no different from worldly people; fourth, it hinders practice; fifth, it hinders entering Samadhi (Samskrta: Samādhi, meditative absorption). These are the five faults.'

When the Buddha was in the world, the Bhikshus (monks) recited the precepts every day, and the Sangha (Samskrta: Samgha, the monastic community) became weary. Upon hearing this, the Buddha established that the precepts should be recited once every fifteen days. At that time, the precepts were recited in one dwelling place, but the Sangha hall was large, and the Bhikshus (monks) far away could not hear. Therefore, the Tathagata (another name for the Buddha) established a rule for the Bhikshus (monks): 'If the Sangha is large and the Sangha hall is also large, a seat should be set up in the middle, and the one reciting the precepts should be on this seat, reciting loudly and clearly so that everyone can hear.' At that time, the Bhikshus (monks) were in one dwelling place, and although the Sangha was large, there was no one to recite the precepts, and the Dharma affairs could not be completed. Upon hearing this, the World Honored One (Bhagavan) told the Bhikshus (monks): 'From now on, those who have left home, upon reaching five years of monastic life (five Vassa), must recite the precepts to become proficient. If they are dull-witted, they should recite them even after one hundred years of monastic life (one hundred Vassa). If they intentionally do not recite, or if they recited before but later forgot, or if they are dull-witted and cannot learn them

，此等三人有四種過：一不得畜弟子；二不得離依止；三不得作和上；四不得作阿阇梨。是名不誦戒者罪。』

「有八種難，得略說戒：一者王難；二者賊難；三者水難；四者火難；五者病難；六者人難；七者非人難；八者毒蛇難。有此八種得略說戒。略有五種：一者說戒序已，稱名說言：『四波羅夷，汝等數數聞。』乃至眾學亦如是說。第二略者，從戒序說四事竟，后亦稱名如前也。第三略者，從戒序說至十三事，後者稱名亦如前二。第四略者，從戒序說至二不定，餘者稱名亦如前三。第五略者，從戒序說乃至尼薩耆波逸提，後者稱名亦如前四。爾時有眾多比丘在一處，皆根鈍無所知，有賊難不得就余寺說戒，法事不成。佛聞已教諸比丘：『汝等當略說戒。「諸惡莫作、諸善奉行、自凈其意、是諸佛教。」是名略說戒。』

「不成說戒有四種：非法群共說戒，不名說戒；非法齊集，此亦不名說戒；群共，此亦不成說；應一白處二白，此亦不成說戒。若有比丘于說戒時，三四別共私論起貢高心，因說戒論義生於諍訟，如此說戒不成說戒。不成有二種：一斗訟故說戒不成；二噁心故增長煩惱。是二皆不成說戒。此事布薩犍度中應當廣知。是處應說。何者？若比丘未犯罪心中生念：『云何不犯眾惡而得生善？

【現代漢語翻譯】現代漢語譯本：像這樣的人有四種過失：一，不得收養弟子；二，不得離開依止的師父；三，不得作為和尚（Upadhyaya，親教師）；四，不得作為阿阇梨（Acarya，軌範師）。這叫做不誦戒者的罪過。

有八種困難情況，可以略說戒律：一是王難（Raja-upadrava，國王的迫害）；二是賊難（Cora-upadrava，盜賊的侵擾）；三是水難（Udaka-upadrava，水災）；四是火難（Agni-upadrava，火災）；五是病難（Vyadhi-upadrava，疾病）；六是人難（Manushya-upadrava，人的迫害）；七是非人難（Amanushya-upadrava，非人的侵擾）；八是毒蛇難（Sarpa-upadrava，毒蛇的威脅）。有這八種情況可以略說戒律。略說有五種方式：一是說完戒序之後，稱名說：『四波羅夷（Parajika，斷頭罪），你們常常聽聞。』乃至眾學（Sekhiya，學處）也像這樣說。第二種略說，是從戒序說到四事完畢，之後也稱名如前。第三種略說，是從戒序說到十三事，後者稱名也如前兩種。第四種略說，是從戒序說到二不定（Aniyata，不定罪），其餘的稱名也如前三種。第五種略說，是從戒序說到乃至尼薩耆波逸提（Nissaggiya Pacittiya，捨墮），後者稱名也如前四種。當時有眾多比丘在一處，都根器遲鈍，沒有什麼知識，有盜賊的侵擾，不能到其他寺廟說戒，法事不能完成。佛陀聽聞后教導眾比丘：『你們應當略說戒律。「諸惡莫作、諸善奉行、自凈其意、是諸佛教。」這叫做略說戒律。』

不成說戒有四種情況：非法群共同說戒，不叫做說戒；非法齊集，這也不叫做說戒；群共同，這也不成；應該一白處二白（Jnapti-dvitiya-karman，一種羯磨法），這也不成說戒。如果有比丘在說戒時，三四個人分別共同私下議論，生起貢高之心，因為說戒而論義，產生爭訟，這樣說戒不成說戒。不成有兩種：一是因斗訟的緣故說戒不成；二是因噁心的緣故增長煩惱。這兩種都不成說戒。這件事在布薩犍度（Posadha-khandhaka，說戒犍度）中應當廣知。這個地方應該說。什麼呢？如果比丘未犯罪，心中生起念頭：『如何不犯眾惡而能生善？』

【English Translation】 English version: 'These three types of individuals have four transgressions: first, they are not allowed to accept disciples; second, they are not allowed to leave their preceptor; third, they are not allowed to act as Upadhyaya (preceptor); fourth, they are not allowed to act as Acarya (teacher). This is called the transgression of those who do not recite the precepts.'

'There are eight difficulties under which one may abbreviate the recitation of the precepts: first, danger from the king (Raja-upadrava); second, danger from thieves (Cora-upadrava); third, danger from water (Udaka-upadrava); fourth, danger from fire (Agni-upadrava); fifth, danger from illness (Vyadhi-upadrava); sixth, danger from people (Manushya-upadrava); seventh, danger from non-humans (Amanushya-upadrava); eighth, danger from poisonous snakes (Sarpa-upadrava). Under these eight difficulties, one may abbreviate the recitation of the precepts. There are five ways to abbreviate: first, after reciting the introduction to the precepts, one announces the names, saying: 'The four Parajikas (expulsion offenses), you have often heard.' And so on, the Sekhiyas (training rules) are also recited in this way. The second abbreviation is, after reciting the introduction to the precepts and finishing the four matters, one also announces the names as before. The third abbreviation is, from the introduction to the precepts, one recites up to the thirteen matters, and the latter ones are announced by name as in the previous two. The fourth abbreviation is, from the introduction to the precepts, one recites up to the two Aniyatas (undetermined offenses), and the remaining ones are announced by name as in the previous three. The fifth abbreviation is, from the introduction to the precepts, one recites up to the Nissaggiya Pacittiyas (offenses requiring forfeiture), and the latter ones are announced by name as in the previous four. At that time, there were many Bhikkhus in one place, all of dull faculties and without knowledge, and there was danger from thieves, so they could not go to other monasteries to recite the precepts, and the Dharma practice could not be completed. Having heard this, the Buddha taught the Bhikkhus: 'You should abbreviate the recitation of the precepts. 「Cease to do evil, cultivate good, purify your mind; this is the teaching of all Buddhas.」 This is called the abbreviated recitation of the precepts.'

'There are four situations in which the recitation of the precepts is not valid: reciting the precepts by an unlawful assembly is not called reciting the precepts; an unlawful gathering, this is also not called reciting the precepts; a group together, this is also not valid; where one should perform Jnapti-dvitiya-karman (a formal act requiring one announcement and one motion), but performs a different kind of act, this is also not a valid recitation of the precepts. If there are Bhikkhus who, during the recitation of the precepts, separately and privately discuss matters in groups of three or four, giving rise to arrogance, and because of the discussion of the precepts, disputes arise, such a recitation of the precepts is not a valid recitation of the precepts. There are two kinds of invalidity: first, because of disputes, the recitation of the precepts is not valid; second, because of evil intentions, defilements increase. Both of these are not valid recitations of the precepts. This matter should be widely known in the Posadha-khandhaka (chapter on the Uposatha). This place should be spoken about. What is it? If a Bhikkhu has not committed an offense, and a thought arises in his mind: 'How can I not commit all evils and generate good?'

』即詣持法、持毗尼、持摩得勒伽藏者問之。『尊者！何者是法？何者非法？何者可說？何者不可說？』彼師聞此語，即次第為說，法如法說，不如法不如法說，如毗尼如毗尼說，非毗尼如非毗尼說，輕如輕說，重如重說，粗惡語如粗惡語說，非粗惡語如非粗惡語說，犯如犯說，不犯如不犯說，殘如殘說，不殘如不殘說，應如應說，不應如不應說，制如制說，不如制如不如制說，所說如所說，不如所說如不如所說，齊量如齊量說，不齊量如不齊量說，分別如分別說，不分別如不分別說。

「比丘法。食在界內，無凈廚不得食。何以故？佛游諸聚落，見諸比丘共諍。佛問比丘：『諍何等事？』比丘白佛：『昨日食已有餘殘食，是故諍之。』佛言：『從今已去，宿食及在大界內食，無凈廚者一切不得食。』眾僧住處初立寺時，眾僧齊集，應先羯磨作凈廚處，后羯磨眾僧房舍處。若當時忘誤不羯磨作凈廚處者，后若憶，還解大界后解小界，先羯磨凈廚處。結界法：先結小界、后結大界。共宿食、殘宿食、眾僧小界內所作食、僧自手作食，若僧值世饑饉得食，余時不得食。受食已檀越來請，彼中食即足，應以此食轉施餘僧。彼僧得已，應作殘食法而食。復有諸大師為國主所重請食，彼中食足，余殘將來施同住處僧。僧怖

【現代漢語翻譯】現代漢語譯本：

然後就去請教那些精通持法（Dharma，佛法）、持毗尼（Vinaya，戒律）、持摩得勒伽藏（Matrika，論藏）的尊者，問道：『尊者，什麼是法？什麼是非法？什麼可以宣說？什麼不可以宣說？』那位老師聽了這些話，就按照次第為他們解說，如法的事情就如法地說，不如法的事情就不如法地說；如毗尼的事情就如毗尼地說，非毗尼的事情就非毗尼地說；輕罪就按輕罪說，重罪就按重罪說；粗惡語就按粗惡語說，非粗惡語就按非粗惡語說；犯戒就按犯戒說，不犯戒就按不犯戒說；有殘缺的就按有殘缺的說，沒有殘缺的就按沒有殘缺的說；應該做的就按應該做的說，不應該做的就按不應該做的說；佛所制定的就按佛所制定的說，佛所沒有制定的就按佛所沒有制定的說；已經說過的就按已經說過的說，沒有說過的就按沒有說過的說；符合標準的就按符合標準的說，不符合標準的就按不符合標準的說；分別清楚的就按分別清楚的說，沒有分別清楚的就按沒有分別清楚的說。

比丘的戒律規定：在寺院的界限內，如果沒有乾淨的廚房，就不能吃飯。為什麼呢？佛陀在各個聚落游化時，看到比丘們互相爭吵。佛陀問比丘們：『你們在爭吵什麼事情？』比丘們回答佛陀說：『昨天吃剩下的食物還有剩餘，所以就爭吵起來了。』佛陀說：『從今以後，過夜的食物以及在寺院界限內，沒有乾淨廚房的，一律不得食用。』僧眾居住的地方，在最初建立寺院的時候，僧眾聚集在一起，應該先通過羯磨（Karma，一種僧團的議事方式）來確定乾淨廚房的位置，然後再通過羯磨來確定僧眾房舍的位置。如果當時忘記或者錯誤地沒有通過羯磨來確定乾淨廚房的位置，以後如果想起來了，就要先解除大的界限，再解除小的界限，然後先通過羯磨來確定乾淨廚房的位置。結界的規則是：先結小界，后結大界。共同過夜的食物、剩餘的過夜食物、僧眾在小界內製作的食物、僧人自己親手製作的食物，如果僧團遇到饑荒可以食用，其他時候不得食用。接受供養的食物后，如果施主來邀請，在施主那裡食物已經足夠，就應該把這些食物轉施給其他的僧人。那些僧人得到食物后，應該按照處理剩餘食物的方法來食用。還有一些大師被國王重視而邀請去應供，在那裡食物已經足夠，剩餘的食物帶回來佈施給同住的僧人。僧人感到害怕

【English Translation】 English version:

Then he would go to those who uphold the Dharma (Dharma, the teachings of the Buddha), uphold the Vinaya (Vinaya, the monastic rules), and uphold the Matrika (Matrika, the collection of treatises), and ask them: 'Venerable ones, what is Dharma? What is not Dharma? What can be spoken? What cannot be spoken?' Upon hearing these words, that teacher would explain to them in order, speaking of what is in accordance with the Dharma as being in accordance with the Dharma, and what is not in accordance with the Dharma as not being in accordance with the Dharma; speaking of what is in accordance with the Vinaya as being in accordance with the Vinaya, and what is not in accordance with the Vinaya as not being in accordance with the Vinaya; speaking of minor offenses as minor offenses, and major offenses as major offenses; speaking of coarse language as coarse language, and non-coarse language as non-coarse language; speaking of offenses as offenses, and non-offenses as non-offenses; speaking of what is incomplete as incomplete, and what is complete as complete; speaking of what is appropriate as appropriate, and what is inappropriate as inappropriate; speaking of what is prescribed as prescribed, and what is not prescribed as not prescribed; speaking of what has been said as having been said, and what has not been said as not having been said; speaking of what is measured as measured, and what is not measured as not measured; speaking of what is distinguished as distinguished, and what is not distinguished as not distinguished.

The monastic rules for monks: within the boundary of the monastery, one should not eat if there is no clean kitchen. Why is that? When the Buddha was traveling in various villages, he saw monks arguing with each other. The Buddha asked the monks: 'What are you arguing about?' The monks replied to the Buddha: 'There is leftover food from yesterday, and that is why we are arguing.' The Buddha said: 'From now on, overnight food and food within the boundary of the monastery where there is no clean kitchen are not allowed to be eaten.' When a monastery is first established as a place for the Sangha (Sangha, the monastic community) to reside, the Sangha should gather together and first perform a Karma (Karma, a formal act of the Sangha) to designate the location of the clean kitchen, and then perform a Karma to designate the location of the monks' dwellings. If at that time they forget or mistakenly do not perform a Karma to designate the location of the clean kitchen, then later, if they remember, they should first dissolve the large boundary, then dissolve the small boundary, and then first perform a Karma to designate the location of the clean kitchen. The rules for establishing a boundary are: first establish the small boundary, then establish the large boundary. Food that has been kept overnight, leftover food that has been kept overnight, food made by the Sangha within the small boundary, food made by a monk with his own hands, if the Sangha encounters a famine, it may be eaten, but at other times it may not be eaten. After receiving food offerings, if the donors come to invite them, and there is enough food at the donors' place, then they should transfer these food offerings to other monks. After those monks receive the food, they should eat it according to the method for dealing with leftover food. Furthermore, there are some great masters who are highly regarded by the king and invited to receive offerings, and there is enough food there, and the remaining food is brought back to be given to the monks living in the same place. The monks are afraid

不食。佛言：『聽汝作殘食法食之無過。』有比丘外得果來即與凈施主，施主值世饑饉不還本主。佛因而制戒：『從今已去，若饑饉世得自畜而食。池中果一切果亦如是。』

「畜缽法。除鐵缽、瓦缽，餘一切缽皆不得畜。

「色中上色衣不應畜。何者？錦紋鬘花如此等衣不中畜。

「應說者，有比丘生念：『云何修諸善法？』往詣諸智者所，問言：『云何名犯？云何不犯？云何懺悔？因何事而犯？』彼師隨順毗尼為說犯不犯，如是廣，應當知。問者聞師說已，心中無復憂苦，隨順師教如毗尼而行，心得清凈隨順善法，更無餘念，是名應說。又復應說者，比丘生念：『厭患生死，云何出離修道而得涅槃？』生此念已，即到智者邊問之：『尊者大德！云何修四禪乃至四果？』彼師次第為說，乃至阿羅漢果，是名應說。云何名為非法說？彼師為問者說，法說非法、非法說法，乃至所說名非所說、不所說名所說，限量作非限量、非限量作限量，分別名不分別、不分別名分別，從食缽乃至飲皆亦如是。又不應說者，有比丘問智者：『云何得初禪乃至四果？』智者為說：『汝之所問得過人法。汝犯波羅夷。』是名不應說。往時有比丘，字難提伽。失性，于眾僧布薩日，或憶或不憶，憶時來、不憶不來。諸比丘

【現代漢語翻譯】現代漢語譯本不食。佛說：『允許你做殘食法食用，沒有過錯。』有比丘在外面得到水果，就送給清凈的施主，施主遇到饑荒年景，沒有歸還原本的主人。佛因此制定戒律：『從今以後，如果遇到饑荒年景，可以自己儲存食物食用。池塘中的水果和所有其他水果也一樣。』

『儲存缽的規定。除了鐵缽、瓦缽，其餘所有的缽都不得儲存。』

『顏色中最好的衣服不應該儲存。哪些是最好的衣服呢？像錦緞、有花紋的、有花朵的等等這樣的衣服不應該儲存。』

『應該說的是，有比丘產生這樣的念頭：『如何修習各種善法？』於是前往各位智者那裡，請教說：『什麼叫做犯戒？什麼叫做不犯戒？如何懺悔？因為什麼事情而犯戒？』那些老師順應毗尼（Vinaya，戒律）為他們講解犯戒與不犯戒，像這樣廣泛地講解，應當瞭解。提問的人聽了老師的講解后，心中不再有憂愁和痛苦，遵循老師的教導，按照毗尼的規定行事，內心得到清凈，順應善法，不再有其他的念頭，這叫做應該說。又，應該說的是，比丘產生這樣的念頭：『厭惡生死輪迴，如何出離生死，修習佛道而證得涅槃？』產生這個念頭后，就到智者那裡請教：『尊者大德！如何修習四禪乃至四果？』那位老師依次為他們講解，乃至阿羅漢果（Arhat，佛教修行證果的最高境界），這叫做應該說。什麼叫做非法說？那位老師為提問的人講解，把法說成非法，把非法說成法，乃至把所說的說成非所說的，把非所說的說成所說的，把應該做的說成不應該做的，把不應該做的說成應該做的，把分別的說成不分別的，把不分別的說成分別的，從食物、缽乃至飲品，都像這樣。又不應該說的是，有比丘問智者：『如何證得初禪乃至四果？』智者回答說：『你所問的是得到超過常人的法。你犯了波羅夷（Parajika，佛教戒律中最重的罪）。』這叫做不應該說。過去有一位比丘，名叫難提伽（Nandika）。失去了心性，在僧團舉行布薩（Posadha，佛教的齋戒儀式）的日子裡，有時記得，有時不記得，記得的時候就來，不記得的時候就不來。各位比丘

【English Translation】 English version He did not eat. The Buddha said, 'I allow you to eat the remaining food according to the rules, there is no fault in that.' There was a Bhikkhu (Buddhist monk) who received fruits from outside and gave them to a pure benefactor. The benefactor encountered famine and did not return them to the original owner. Therefore, the Buddha established a precept: 'From now on, if there is a famine, you may store food for yourself to eat. The fruits in the pond and all other fruits are also the same.'

'The rule for keeping bowls. Except for iron bowls and clay bowls, all other bowls are not allowed to be kept.'

'The best colored clothes should not be kept. Which are the best clothes? Clothes like brocade, patterned clothes, floral clothes, and so on, should not be kept.'

'What should be said is when a Bhikkhu has the thought: 'How should I cultivate all good dharmas?' Then he goes to the wise ones and asks: 'What is called an offense? What is called not an offense? How to repent? Because of what things does one commit an offense?' Those teachers, in accordance with the Vinaya (monastic code), explain to them what is an offense and what is not an offense, explaining it extensively like this, which should be understood. The questioner, after hearing the teacher's explanation, no longer has sorrow and suffering in his heart, follows the teacher's teachings, acts according to the Vinaya, his mind becomes pure, follows good dharmas, and has no other thoughts, this is called what should be said. Also, what should be said is when a Bhikkhu has the thought: 'I am weary of birth and death, how can I escape birth and death, cultivate the path and attain Nirvana (liberation)?' Having this thought, he goes to the wise one and asks: 'Venerable Great Virtue! How should I cultivate the four Dhyanas (meditative states) up to the four Fruits (stages of enlightenment)?' That teacher explains to them in order, up to the Arhat (one who has attained Nirvana) fruit, this is called what should be said. What is called unlawful speech? That teacher explains to the questioner, saying that the Dharma (teachings) is not the Dharma, and that what is not the Dharma is the Dharma, even saying that what is said is not said, and that what is not said is said, that what should be done is not done, and that what should not be done is done, that what is distinct is not distinct, and that what is not distinct is distinct, from food, bowls, and even drinks, it is all like this. Also, what should not be said is when a Bhikkhu asks the wise one: 'How can I attain the first Dhyana up to the four Fruits?' The wise one replies: 'What you ask is to attain superhuman dharmas. You have committed a Parajika (a major offense that leads to expulsion from the monastic order).' This is called what should not be said. In the past, there was a Bhikkhu named Nandika (name of a Bhikkhu). He lost his mind, and on the days when the Sangha (monastic community) held the Posadha (observance day), sometimes he remembered, sometimes he did not remember, when he remembered he came, when he did not remember he did not come. The Bhikkhus

往白世尊。佛告言：『但與此比丘作失性白二羯磨。雖不來，法事成就。』此布薩犍度中廣明。此比丘還得本心，心中生疑，本失性羯磨為舍不捨？往白世尊。佛言：『得心者可舍之。』諸比丘復疑：『后還失心，此復云何？』佛言：『還作失性羯磨，后得本心還舍。』

「比丘受人施，不如法，為施所墮。墮有二種：一者食他人施，不如法修道，放心縱逸無善可記；二者與施轉施，施不如法。因此二處當墮三途。若無三途受報，此身即腹壞食出，所著衣服即應離身。

「應施者，若父母貧苦，應先授三歸五戒十善然後施與。若不貧，雖受三歸五戒，不中施與。復有施處：一者治塔人；二者奉僧人；三者治僧房人；四者病苦人；五者嬰兒；六者懷妊女人；七者牢獄系人；八者來詣僧房乞人。如此等人，或中與、或不中與。治塔、奉僧、治僧房人，計其功勞當償作價；若過分與，為施所墮。施病者食，當作慈心，隨病者所宜而施與之。若設病錯誤與食，為施所墮。嬰兒、牢獄系人、懷妊者，如此人等當以慈心施之，勿望出入得報，當爲佛法不作留難。如此等心施之如法，若不爾為施所墮。詣僧房乞，若自有糧，不須施之，施者為施所墮；若無糧食，施之無過。若比丘不坐禪不誦經、不營佛法僧事，受人施，

【現代漢語翻譯】現代漢語譯本：往白世尊（Bhagavan，通常指佛陀）。佛告言：『但為此比丘作失性白二羯磨（Karma，業力；佛教術語，指有目的的行為，會導致相應的後果）。雖不來，法事成就。』此布薩犍度（Uposatha Khandha，佛教術語，指布薩的章節）中廣明。此比丘還得本心，心中生疑，本失性羯磨為舍不捨？往白世尊。佛言：『得心者可舍之。』諸比丘復疑：『后還失心，此復云何？』佛言：『還作失性羯磨，后得本心還舍。』『比丘受人施，不如法，為施所墮。墮有二種：一者食他人施，不如法修道，放心縱逸無善可記；二者與施轉施，施不如法。因此二處當墮三途（Apāya，佛教術語，指惡道）。若無三途受報，此身即腹壞食出，所著衣服即應離身。『應施者，若父母貧苦，應先授三歸（Triratna，佛教術語，指皈依佛、法、僧）五戒（Pañca-śīla，佛教術語，指不殺生、不偷盜、不邪淫、不妄語、不飲酒）十善（Daśa-kuśala，佛教術語，指身口意十種善業）然後施與。若不貧，雖受三歸五戒，不中施與。復有施處：一者治塔人；二者奉僧人；三者治僧房人；四者病苦人；五者嬰兒；六者懷妊女人；七者牢獄系人；八者來詣僧房乞人。如此等人，或中與、或不中與。治塔、奉僧、治僧房人，計其功勞當償作價；若過分與，為施所墮。施病者食，當作慈心，隨病者所宜而施與之。若設病錯誤與食，為施所墮。嬰兒、牢獄系人、懷妊者，如此人等當以慈心施之，勿望出入得報，當爲佛法不作留難。如此等心施之如法，若不爾為施所墮。詣僧房乞，若自有糧，不須施之，施者為施所墮；若無糧食，施之無過。若比丘不坐禪不誦經、不營佛法僧事，受人施，

【English Translation】 English version: He went and told the Blessed One (Bhagavan, usually refers to the Buddha). The Buddha said: 『Just perform the white dual Karma (Karma, in Buddhism, refers to action driven by intention which leads to future consequences) of loss of nature for this bhikkhu (monk). Even if he does not come, the legal procedure is accomplished.』 This is extensively explained in the Uposatha Khandha (Uposatha Khandha, in Buddhism, refers to the chapter on Uposatha). This bhikkhu regained his original mind and doubted in his heart whether the original Karma of loss of nature was relinquished or not. He went and told the Blessed One. The Buddha said: 『One who has regained his mind can relinquish it.』 The bhikkhus further doubted: 『What if he loses his mind again later?』 The Buddha said: 『Perform the Karma of loss of nature again, and relinquish it again after regaining his original mind.』『A bhikkhu who receives offerings improperly is fallen by the offering. There are two kinds of falling: first, eating the offerings of others without practicing the Dharma properly, indulging in recklessness with no good deeds to remember; second, giving and transferring offerings, offering improperly. Because of these two situations, one should fall into the three woeful realms (Apāya, in Buddhism, refers to the lower realms of existence). If there is no retribution in the three woeful realms, then in this life, the stomach will break and food will come out, and the clothes worn should fall off the body.』『Those who should be given to: if parents are poor and suffering, one should first impart the Three Refuges (Triratna, in Buddhism, refers to the Buddha, the Dharma, and the Sangha), the Five Precepts (Pañca-śīla, in Buddhism, refers to the five basic ethical guidelines), and the Ten Virtues (Daśa-kuśala, in Buddhism, refers to the ten wholesome actions of body, speech, and mind), and then give to them. If they are not poor, even if they have received the Three Refuges and the Five Precepts, it is not appropriate to give to them. There are also places to give: first, those who repair stupas; second, those who serve the Sangha; third, those who repair Sangha residences; fourth, those who are sick and suffering; fifth, infants; sixth, pregnant women; seventh, those imprisoned; eighth, those who come to the Sangha residence to beg. For such people, it is sometimes appropriate to give and sometimes not. For those who repair stupas, serve the Sangha, and repair Sangha residences, their labor should be calculated and compensated accordingly; if given excessively, one is fallen by the offering. When giving food to the sick, one should have a compassionate heart and give according to what is suitable for the sick. If one mistakenly gives the wrong food to the sick, one is fallen by the offering. For infants, those imprisoned, and pregnant women, one should give to such people with a compassionate heart, without expecting returns or rewards, and without creating obstacles for the Buddha's teachings. Giving with such a mind is proper; if not, one is fallen by the offering. If someone comes to the Sangha residence to beg and has their own provisions, there is no need to give to them; the giver is fallen by the offering. If they have no provisions, there is no fault in giving to them. If a bhikkhu does not sit in meditation, does not recite scriptures, and does not engage in the affairs of the Buddha, Dharma, and Sangha, and receives offerings from others,

為施所墮。若有三業，受施無過。若前人無三業，知而轉施與者，受施能施二皆為施所墮。若比丘食檀越施，以知足為限，若飽強飲食者，為施所墮。若比丘作憍慢意自飲食者，為施所墮。何以故？世尊于長夜中常讚歎限食。最後乃至施持戒者，能受施能消施也。如佛說曰：『施持戒者果報益大，施破戒者得果報甚少。』如佛說偈：『寧吞鐵丸而死，不以無戒食人信施。』若食足已更強食者，不加色力但增其患，是故不應無度食也。

「羯磨者，有四因緣羯磨得成：一如法；二僧齊集；三如法白一處白一乃至白四處白四，白四處不三二一白；四者眾僧不來者與欲，眾中無說難者。此四法成就，是名如法羯磨。此事章卑犍度中當廣知。非羯磨者，四事不成不名羯磨。

「毗尼者，有種種毗尼，有犯毗尼、有斗諍毗尼、有煩惱毗尼、比丘毗尼、比丘尼毗尼、少分毗尼、一切處毗尼、從犯毗尼、出罪毗尼。又毗尼，能滅不善根、能滅障法、能滅五蓋惡行，名為毗尼。復有毗尼，能發露隨順修行、舍惡從善，名為毗尼。云何名為發露？所犯不隱盡向人說，名為發露。此事滅罪犍度中廣說。隨順者，隨順和上所說、隨順阿阇梨所說，乃至眾僧所說皆不違逆，是名隨順。云何名為滅？能滅斗諍，故名為滅。云何名為斷

？如斷煩惱名為斷。煩惱毗尼、斷煩惱毗尼中應當廣知。又比丘說言：『如我所知見者，欲不能障道。』余比丘諫言：『莫作是語，欲者是障道之本。所以知之，世尊種種為欲作喻，欲如火坑乃至刀喻等。云何言不障？當舍此見。』諸比丘諫時，受諫者好。若不受，諸比丘當爲作白四羯磨憶之，是名棄捨惡見比丘過語。諸比丘集作法事，不如法眾中有見，眾僧作法事不成。此人若有三四五伴，可得諫之。若獨一，不須諫也。何以故？大眾力大或能擯出，於法無益自得苦惱。以是義故，應默然不言。

「若入僧中，應立五德：一者常起慈心，如掃叉喻，好惡平等皆欲令得善。二者于諸上座常起恭敬謙下之心，無得慢也。三者于諸下座勿得談論而共交由。四者若僧集作法事時，大眾應請一知法者說法。五者若眾不請，應語眾令請知法說。舍利弗亦成就上五種入僧法。

「云何名白？『迦葉！隨比丘說言，眾皆聽許，默然故。』名為白。白一處是，如初度沙彌、受大戒時白僧，白僧已差教授師，將出家者屏猥處問其遮法。為欲說波羅提木叉、若自恣、若缽破更受。有一比丘字闡陀，始欲犯戒。諸比丘知已諫之。此比丘語諸比丘言：『汝等何所說？共誰言？誰有犯者？云何名犯？』作如此異語。諸比丘白佛。佛言

【現代漢語翻譯】現代漢語譯本：『如何斷除煩惱才算斷除？』關於煩惱的調伏（煩惱毗尼，Vinaya of Defilements）、斷除煩惱的調伏，應當在相關論述中詳細瞭解。又有比丘說：『依我所知所見，慾望不能阻礙修行。』其他比丘勸誡說：『不要這樣說，慾望是阻礙修行的根本。之所以知道這一點，是因為世尊用各種比喻來形容慾望，比如慾望如同火坑，甚至如同刀刃。怎麼能說慾望不阻礙修行呢？應當捨棄這種見解。』諸位比丘勸誡時，如果接受勸誡就好。如果不接受，諸位比丘應當為他做白四羯磨（白四羯磨，formal act of declaration and three motions）來憶念他，這叫做捨棄惡見比丘的過失言論。諸位比丘聚集在一起做法事，如果不如法，大眾中有錯誤的見解，僧團所作的法事就不能成功。這個人如果有三四五個同伴，可以勸誡他。如果只有他一個人，就不需要勸誡了。為什麼呢？因為大眾的力量強大，或許會把他驅逐出去，對佛法沒有益處，反而給自己帶來痛苦煩惱。因為這個緣故，應該保持沉默不說話。

『如果進入僧團中，應當具備五種德行：第一，常常生起慈悲之心，如同掃帚一樣，對好人和壞人都平等對待，都希望他們能夠得到利益。第二，對於諸位上座（上座，senior monks）常常生起恭敬謙卑之心，不能傲慢。第三，對於諸位下座（下座，junior monks）不要隨便議論，不要互相勾結。第四，如果僧團聚集在一起做法事時，大眾應當請一位懂法的人來講解佛法。第五，如果大眾沒有邀請，應當告訴大眾請一位懂法的人來講解佛法。』舍利弗（Śāriputra）也成就了以上五種進入僧團的德行。

『什麼叫做『白』（白，formal announcement）？』迦葉（Kāśyapa）！隨比丘說，大眾都聽許，因為默然的緣故。』叫做『白』。『白』有一種情況是，比如初次為沙彌（Śrāmaṇera）剃度、受大戒（受大戒，ordination）時，先向僧團稟白，稟白僧團后，差遣教授師（教授師，preceptor），將要出家的人帶到隱蔽的地方詢問他是否有遮法（遮法，impediments to ordination）。爲了宣說波羅提木叉（波羅提木叉，Prātimokṣa）、或者自恣（自恣，Pravāraṇā）、或者缽（缽，bowl）破了需要重新接受。有一位比丘名叫闡陀（Chanda），剛開始想要犯戒。諸位比丘知道后勸誡他。這位比丘對諸位比丘說：『你們在說什麼？和誰說？誰有犯戒？什麼叫做犯戒？』說這樣奇怪的話。諸位比丘稟告佛陀。佛陀說

【English Translation】 English version: 'How is the severance of afflictions defined as severance?' The Vinaya of Defilements (煩惱毗尼, Vinaya of Defilements) and the Vinaya of Severing Afflictions should be understood in detail in the relevant discourses. Furthermore, a certain bhikkhu (比丘, monk) says: 'According to my knowledge and vision, desire cannot obstruct the path.' Other bhikkhus admonish him, saying: 'Do not speak in this way. Desire is the root of obstruction to the path. The reason we know this is that the World-Honored One (世尊, Śākyamuni Buddha) uses various metaphors for desire, such as desire being like a fire pit or even like a knife. How can you say it does not obstruct the path? You should abandon this view.' When the bhikkhus admonish him, it is good if he accepts the admonishment. If he does not accept it, the bhikkhus should perform a 'white four-kamma' (白四羯磨, formal act of declaration and three motions) to remind him of it. This is called the transgression of a bhikkhu who holds wrong views. When bhikkhus gather to perform monastic acts, if it is not in accordance with the Dharma and there are wrong views among the assembly, the monastic act performed by the Sangha (僧團, monastic community) will not be successful. If this person has three, four, or five companions, he can be admonished. If he is alone, there is no need to admonish him. Why? Because the power of the assembly is great, and they might expel him, which would not benefit the Dharma and would only bring suffering and affliction to himself. For this reason, one should remain silent and not speak.

'If one enters the Sangha, one should establish five virtues: First, always generate a mind of loving-kindness, like a broom, treating good and bad equally, wishing them all to attain goodness. Second, always generate a mind of respect and humility towards the senior monks (上座, senior monks), without being arrogant. Third, do not casually discuss matters with the junior monks (下座, junior monks) or form alliances with them. Fourth, if the Sangha gathers to perform monastic acts, the assembly should invite someone who knows the Dharma to explain it. Fifth, if the assembly does not invite, one should tell the assembly to invite someone who knows the Dharma to explain it.' Śāriputra (舍利弗, Śāriputra) also achieved the above five virtues for entering the Sangha.

'What is called a 'white' (白, formal announcement)?' Kāśyapa (迦葉, Kāśyapa)! It is called 'white' when a bhikkhu speaks and the assembly listens and approves, because of their silence. There is one instance of 'white,' such as when initially tonsuring a Śrāmaṇera (沙彌, novice), or when receiving the full precepts (受大戒, ordination), one first announces it to the Sangha. After announcing it to the Sangha, a preceptor (教授師, preceptor) is appointed, and the one who is about to renounce the world is taken to a secluded place to be asked about any impediments to ordination (遮法, impediments to ordination). This is done for the purpose of reciting the Prātimokṣa (波羅提木叉, Prātimokṣa), or for Pravāraṇā (自恣, Pravāraṇā), or if a bowl (缽, bowl) is broken and needs to be re-accepted. There was a certain bhikkhu named Chanda (闡陀, Chanda) who was just beginning to violate the precepts. When the bhikkhus learned of this, they admonished him. This bhikkhu said to the bhikkhus: 'What are you saying? Who are you talking to? Who has transgressed? What is called transgression?' He spoke in such strange ways. The bhikkhus reported this to the Buddha. The Buddha said

：『與此比丘作異語別住羯磨。』闡陀比丘后時復更輕弄諸比丘。諸比丘語莫坐便坐、莫起便起、莫語便語、莫來便來。諸比丘白佛。佛言：『為作調弄白一羯磨。』如此等及余未列名者，皆名白一羯磨。

「云何名為白二羯磨？白者，『大德僧聽！某甲房舍隤毀。若僧時到僧忍聽，僧與某甲房舍與某檀越修治及與營事比丘。白如是。』『大德僧聽！某房舍某房舍，無檀越，隤毀。僧今與某房舍與某檀越令修治及營事比丘。若僧忍者持某房舍與某檀越令修治及營事比丘，僧忍者默然；不忍者便說。僧已忍持某房舍與某檀越及營事比丘竟。僧忍，默然故，是事如是持。』營僧事人分亡比丘衣缽，受迦絺那衣、舍迦絺那衣，一切結界不離衣宿法，先結大界后結不失衣界、先舍不失衣界后舍大界，教授比丘尼自恣。如是等眾多，皆白二羯磨。

「白四羯磨者，白已三羯磨，是名白四羯磨。一者呵責。二者有比丘共白衣鬥，眾僧勸令與檀越懺悔，擯出滅擯、別住還行本事、行摩那埵、行阿浮呵那乃至七滅諍。有比丘大德，為巨富信心檀越所重，請其多年，隨其所須供給與之。傍人說曰：『此長者巨富，由比丘故大損其財。』癡失性比丘尼受戒已，來僧中乞戒；犯戒事、覆缽、默擯，如是等及余未列者，皆白四羯磨

【現代漢語翻譯】現代漢語譯本：『對比丘闡陀進行異語別住羯磨（一種僧團的處分）。』後來，闡陀比丘又開始輕慢戲弄其他比丘。比丘們告誡他：『不要讓你坐下就坐下，不要讓你起身就起身，不要讓你說話就說話，不要讓你來就來。』比丘們將此事稟告佛陀。佛陀說：『為他進行調弄白一羯磨（一種僧團的處分）。』像這些以及其他未列舉的情況，都稱為白一羯磨。

『什麼是白二羯磨？』白文如下：『大德僧眾請聽！某甲的房舍已經頹毀。如果僧眾認為時機已到，請允許僧眾將某甲的房舍交給某檀越（施主）修繕，並指定負責營事的比丘。告知如上。』『大德僧眾請聽！某房舍，沒有施主，已經頹毀。僧眾現在將此房舍交給某檀越，讓他修繕，並指定負責營事的比丘。如果僧眾同意將此房舍交給某檀越修繕，並指定負責營事的比丘，同意的請默然；不同意的請發言。僧眾已經同意將此房舍交給某檀越以及營事比丘了。僧眾同意，因為默然，此事就這樣決定了。』營僧事人（管理僧團事務的人）分配亡故比丘的衣缽，接受迦絺那衣（一種雨季結束后的新衣），舍迦絺那衣（捨棄迦絺那衣），一切結界（劃定區域）不離衣宿法（關於袈裟的規定），先結大界（大的結界區域）后結不失衣界（確保袈裟不丟失的結界區域），先舍不失衣界后舍大界，教授比丘尼自恣（允許比丘尼在自恣日坦誠地指出彼此的過失）。像這些等等，都屬於白二羯磨。

『什麼是白四羯磨？』先作白，然後作三次羯磨，這稱為白四羯磨。一是呵責（一種僧團的處分）。二是有比丘與白衣（在家居士）爭鬥，僧眾勸他向檀越（施主）懺悔，擯出滅擯（驅逐出僧團），別住還行本事（經過別住期后恢復原狀），行摩那埵（行摩那埵罪），行阿浮呵那（行阿浮呵那罪）乃至七滅諍（通過七種方法平息爭端）。有比丘大德，被巨富且有信心的檀越所器重，多年接受他的供養，滿足他的需求。旁人議論說：『這位長者因為這位比丘的緣故，損失了很多財產。』癡失性比丘尼（心智不清的比丘尼）受戒后，又來僧團中乞戒；犯戒之事、覆缽（一種僧團的處分）、默擯（一種僧團的處分），像這些以及其他未列舉的情況，都屬於白四羯磨。

【English Translation】 English version: 'To perform the different-speech separate-residence Karma (a type of Sangha disciplinary action) against the Bhikkhu Chanda.' Later, the Bhikkhu Chanda again began to slight and tease the other Bhikkhus. The Bhikkhus warned him: 'Don't sit down just because you are told to sit, don't get up just because you are told to get up, don't speak just because you are told to speak, don't come just because you are told to come.' The Bhikkhus reported this matter to the Buddha. The Buddha said: 'Perform the teasing White-One Karma (a type of Sangha disciplinary action) for him.' Such as these and other unlisted cases are all called White-One Karma.

'What is called White-Two Karma?' The white statement is as follows: 'May the venerable Sangha listen! The dwelling of so-and-so is dilapidated. If the Sangha deems it the right time, may the Sangha permit that the dwelling of so-and-so be given to such-and-such a donor (supporter) for repair, and designate a Bhikkhu to manage the affairs. The announcement is as such.' 'May the venerable Sangha listen! The dwelling of so-and-so, without a donor, is dilapidated. The Sangha now gives this dwelling to such-and-such a donor, to have it repaired, and designates a Bhikkhu to manage the affairs. If the Sangha agrees to give this dwelling to such-and-such a donor for repair, and designates a Bhikkhu to manage the affairs, those who agree, please remain silent; those who disagree, please speak. The Sangha has already agreed to give this dwelling to such-and-such a donor and the managing Bhikkhu. The Sangha agrees, because of the silence, this matter is thus decided.' The person managing Sangha affairs distributes the robes and bowls of deceased Bhikkhus, accepts the Kathina robe (a new robe after the rainy season), relinquishes the Kathina robe, all boundary demarcations without violating the robe-dwelling rules (rules regarding the袈裟), first demarcating the great boundary and then demarcating the boundary where robes are not lost, first relinquishing the boundary where robes are not lost and then relinquishing the great boundary, instructing the Bhikkhunis in Pavarana (allowing Bhikkhunis to point out each other's faults on Pavarana day). Such as these and many others are all White-Two Karma.

'What is White-Four Karma?' First making the white statement, and then performing three Karmas, this is called White-Four Karma. One is censure (a type of Sangha disciplinary action). Two is when a Bhikkhu fights with a layman (householder), the Sangha advises him to repent to the donor (supporter), expulsion, expulsion with no return, separate residence followed by restoration to original status, performing Manatta (penance), performing Abbhāna (penance) up to the seven ways of settling disputes. There is a Bhikkhu, a great elder, who is highly regarded by a wealthy and faithful donor, and receives his offerings for many years, fulfilling his needs. Bystanders say: 'This elder loses much wealth because of this Bhikkhu.' A mentally unstable Bhikkhuni, after receiving ordination, comes to the Sangha again to request ordination; matters of violating precepts, overturning the bowl (a type of Sangha disciplinary action), silent expulsion (a type of Sangha disciplinary action), such as these and other unlisted cases are all White-Four Karma.

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「別住有二種。若有外道來入佛法中求出家者，僧應與四月別住白四羯磨。又復別住者，十三種種性于僧殘中若犯一一，不發露覆藏。后時發露，僧與白四羯磨別住。以何義故名為別住？別在一房不得與僧同處。一切大僧下坐，不得連草食。又復一切眾僧苦役，掃塔及僧房，乃至僧大小行來處皆料理之。又復雖入僧中，不得與僧談論，若有問者亦不得答。以是義故，名為別住。行本事者，別住時未竟，又復更犯，復從眾僧乞別住，僧還與本所覆藏日作白四羯磨，故名本事。云何名為摩那埵。摩那埵者？別住苦役與前住無異，但與日限少有異耳。若犯時即發露者，亦六日六夜行之。摩那埵者(秦言意喜)，前唯自意歡喜，亦生慚愧，亦使眾僧歡喜。由前喜故與其少日，因少日故始得喜名。眾僧喜者，觀此人所行法不復還犯，眾僧嘆者言：『此人因此改悔，更不起煩惱成清凈人也。』是故喜耳。阿浮呵那者，清凈戒生，得凈解脫。於此戒中清凈無犯，善持起去，是名阿浮呵那義。

「有犯、不犯，犯者三種人犯：一不癡狂；二不散亂心；三不為苦痛所逼。是名為犯。復有犯者，一切所犯輕重，隨彼佛所制處廣應當知。不犯者亦如是。隨何篇所明，彼中廣應當知。決了犯不犯義，一切當毗尼中推之。從初法

【現代漢語翻譯】「別住（Pieliu，一種僧侶的懲罰措施）有兩種。如果有外道（非佛教徒）進入佛法中尋求出家，僧團應該給予四個月的別住，通過白四羯磨（Baisi Jiemo，一種僧團儀式）來執行。還有一種別住，如果有人觸犯了十三種僧殘罪（Sengcan Zui，佛教戒律中的一種重罪）中的任何一種，沒有坦白並加以隱瞞，之後才坦白，僧團也應該給予白四羯磨別住。因為什麼緣故稱為別住呢？因為這個人要單獨住在一個房間里，不得與僧團同處。所有大僧（資歷高的僧侶）坐下時，他不得連著草蓆坐。而且，他還要承擔所有僧團的苦役，打掃佛塔和僧房，乃至僧團大小便的地方都要料理乾淨。而且，即使身在僧團中，也不得與僧團談論，如果有人問他，也不得回答。因為這個緣故，稱為別住。如果執行別住的人，別住的時間還沒有結束，又再次犯戒，再次向僧團請求別住，僧團仍然按照他最初隱瞞罪行的天數，通過白四羯磨來執行，所以稱為本事（Benshi，指最初的罪行）。什麼叫做摩那埵（Manaduo，一種僧侶的懲罰措施）呢？摩那埵，別住的苦役與之前的別住沒有區別，只是與時間限制稍微有些不同。如果在犯戒時立即坦白，也要進行六日六夜的摩那埵。摩那埵（秦言意喜），之前只是自己內心歡喜，也產生慚愧，也使眾僧歡喜。因為之前的歡喜，所以給予較短的時間，因為時間較短，所以才得到喜悅的名稱。眾僧歡喜，是因為觀察到這個人所行的法不再重犯，眾僧讚歎說：『這個人因此而改過自新，不再生起煩惱，成為清凈的人。』所以是喜悅的。阿浮呵那（Afuheina，一種僧侶的儀式），清凈的戒律產生，得到清凈的解脫。在這個戒律中清凈沒有犯戒，好好地持守並離開，這就是阿浮呵那的意義。

「有犯戒和不犯戒，犯戒有三種情況：一、不是癡狂；二、不是心神散亂；三、不是被痛苦所逼迫。這叫做犯戒。還有一種犯戒，一切所犯的輕重罪行，都應該按照佛所制定的地方廣泛地瞭解。不犯戒也是這樣。應該按照哪一部律典所闡明的，在那裡廣泛地瞭解。要決斷犯戒與不犯戒的意義，一切都要在毗尼（Pini，佛教戒律）中推求。從最初的法

【English Translation】『There are two kinds of Pieliu (separate dwelling, a monastic punishment). If a non-Buddhist enters the Buddha's Dharma seeking ordination, the Sangha should grant a four-month Pieliu, executed through Baisi Jiemo (White Four Karmas, a Sangha ritual). Another type of Pieliu occurs when someone violates any of the thirteen Sengcan Zui (Sanghavasesa offenses, a type of serious offense in Buddhist monastic rules), conceals it without confession, and later confesses. The Sangha should also grant Baisi Jiemo Pieliu. Why is it called Pieliu? Because the person must live alone in a room, not sharing space with the Sangha. When all senior monks sit down, he must not sit on the same mat. Moreover, he must undertake all the Sangha's menial tasks, cleaning pagodas and monastic residences, even tending to the places where the Sangha urinates and defecates. Furthermore, even when among the Sangha, he must not converse with them, and if asked a question, he must not answer. For this reason, it is called Pieliu. If someone undergoing Pieliu commits another offense before the period is complete and requests Pieliu again from the Sangha, the Sangha will still execute Baisi Jiemo according to the number of days he initially concealed the offense. Therefore, it is called Benshi (original matter, referring to the initial offense). What is Manaduo (Manatta, a monastic punishment)? Manaduo's menial tasks are no different from the previous Pieliu, only slightly different in terms of time limits. If one confesses immediately upon committing an offense, they must also undergo Manaduo for six days and six nights. Manaduo (translated as 'joy of intention' in Chinese), previously only brought joy to oneself, but also generates shame and makes the Sangha happy. Because of the previous joy, a shorter period is granted, and because of the shorter period, the name 'joy' is obtained. The Sangha is happy because they observe that the person's actions no longer involve repeated offenses. The Sangha praises, saying, 'This person has reformed and repented, no longer generating afflictions and becoming a pure person.' Therefore, it is joy. Afuheina (Abhyutthana, a monastic ritual) is the arising of pure precepts, attaining pure liberation. In this precept, one is pure and without offense, upholding it well and departing. This is the meaning of Afuheina.

『There are offenses and non-offenses. Offenses occur in three situations: first, not being insane; second, not being of a distracted mind; third, not being compelled by suffering. This is called an offense. Another type of offense is that all offenses, whether light or heavy, should be understood extensively according to the place where the Buddha established them. Non-offenses are also the same. They should be understood extensively according to which Vinaya (Buddhist monastic rules) section explains them. To determine the meaning of offenses and non-offenses, everything should be sought within the Vinaya. From the initial Dharma

非法不知，乃至懺悔不懺悔不知，此二十二種與人受具，皆名為犯。欲決斷一切不犯者，應當毗尼中推之。有能成就二十二法者，應與人受具，是名不犯。

「有比丘犯非比丘尼犯，又比丘尼犯非比丘犯，又比丘比丘尼犯非式叉摩尼犯，又比丘比丘尼犯非沙彌沙彌尼犯。或有出家五眾犯非優婆塞優婆夷犯。復有七眾皆犯。何等名為比丘犯非比丘尼犯？如阿練若住處所行法，比丘尼不行，比丘犯非比丘尼犯。有一比丘在阿練若處住，懈怠不能瓶中盛水亦復無食。后時有賊來，從索水索食皆不得，瞋恚即打此比丘。如來知已后與制戒：阿練若處住者，皆應瓶盛水、殘食少多留之，賊來索可與耳。如是等皆比丘法，非比丘尼所行法。

「何者比丘尼犯非比丘犯？若比丘尼獨渡水、獨行入村、離眾獨宿，或獨隨道行、或獨使男子剃髮、或獨比丘經行處行、或結加趺坐，如是等所犯，比丘尼犯非比丘犯。

「何者名比丘比丘尼犯非式叉摩尼犯？若比丘比丘尼不受食而食，比丘比丘尼犯，非式叉摩尼犯。

「何等三眾犯非沙彌沙彌尼犯？除沙彌沙彌尼戒已，犯余戒者是三眾犯非沙彌沙彌尼犯。

「何者五眾犯非優婆塞優婆夷犯？除五戒已，犯余戒者是五眾犯，非二眾也。

「何者名七眾都犯

【現代漢語翻譯】現代漢語譯本：對於非法行為的無知，乃至對於懺悔與否的無知，這二十二種情況如果發生在授具足戒（受比丘或比丘尼戒）的過程中，都稱為犯戒。如果想要完全確定哪些情況不構成犯戒，應當在《毗尼》（Vinaya，戒律）中詳細查閱。如果有人能夠成就這二十二種不犯戒的條件，那麼就可以為他人授具足戒，這才是沒有犯戒的行為。

『有些是比丘（Bhiksu，男性出家人）犯戒而非比丘尼（Bhiksuni，女性出家人）犯戒的情況，有些是比丘尼犯戒而非比丘犯戒的情況，有些是比丘和比丘尼犯戒而非式叉摩尼（Siksamana，準比丘尼）犯戒的情況，有些是比丘和比丘尼犯戒而非沙彌（Sramanera，小沙彌）和沙彌尼（Sramanerika，小沙彌尼）犯戒的情況。或者有些是出家五眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼）犯戒而非優婆塞（Upasaka，男居士）和優婆夷（Upasika，女居士）犯戒的情況。還有七眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷）都犯戒的情況。什麼叫做比丘犯戒而非比丘尼犯戒呢？比如在阿練若（Aranya，寂靜處）的居住處所應遵循的修行方法，比丘尼不實行，比丘實行了但不如法，這就是比丘犯戒而非比丘尼犯戒。曾經有一個比丘住在阿練若處，懈怠而不往瓶中儲水，也沒有食物。後來有盜賊來了，向他索要水和食物都沒有得到，盜賊生氣就打了這個比丘。如來（Tathagata，佛陀）知道這件事後就制定了戒律：住在阿練若處的人，都應該在瓶中儲水，剩餘的食物多少都要留一些，盜賊來索要就可以給他們。像這些都是比丘應遵循的修行方法，不是比丘尼所應遵循的。』

『什麼叫做比丘尼犯戒而非比丘犯戒呢？如果比丘尼獨自渡水、獨自進入村落、離開僧團獨自住宿，或者獨自沿著道路行走、或者獨自讓男子剃髮、或者獨自在比丘經行的地方行走、或者結跏趺坐，像這些行為所犯的戒，就是比丘尼犯戒而非比丘犯戒。』

『什麼叫做比丘和比丘尼犯戒而非式叉摩尼犯戒呢？如果比丘和比丘尼沒有接受食物就食用，比丘和比丘尼就犯戒，而不是式叉摩尼犯戒。』

『什麼叫做三眾（比丘、比丘尼、式叉摩尼）犯戒而非沙彌和沙彌尼犯戒呢？除了沙彌和沙彌尼所受持的戒律之外，如果犯了其他的戒律，就是三眾犯戒而非沙彌和沙彌尼犯戒。』

『什麼叫做五眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼）犯戒而非優婆塞和優婆夷犯戒呢？除了五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）之外，如果犯了其他的戒律，就是五眾犯戒，而不是二眾（優婆塞和優婆夷）犯戒。』

『什麼叫做七眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷）都犯戒呢？』

【English Translation】 English version: Ignorance of what is unlawful, even ignorance of whether to repent or not, these twenty-two situations, if they occur during the process of receiving full ordination (receiving the vows of a Bhiksu or Bhiksuni), are all called offenses. If you want to be completely sure which situations do not constitute offenses, you should consult the Vinaya (the monastic code) in detail. If someone can fulfill these twenty-two conditions of non-offense, then they can give full ordination to others, and this is considered not committing an offense.

'There are cases where a Bhiksu (male monastic) commits an offense but not a Bhiksuni (female monastic), and there are cases where a Bhiksuni commits an offense but not a Bhiksu. There are cases where both Bhiksus and Bhiksunis commit an offense but not a Siksamana (probationary nun), and there are cases where both Bhiksus and Bhiksunis commit an offense but not a Sramanera (novice monk) or Sramanerika (novice nun). Or there are cases where the five monastic groups (Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika) commit an offense but not an Upasaka (male lay follower) or Upasika (female lay follower). And there are cases where all seven groups (Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika) commit an offense. What is called a Bhiksu committing an offense but not a Bhiksuni? For example, the practices that should be followed in an Aranya (secluded place) dwelling, which a Bhiksuni does not practice, but a Bhiksu practices improperly, this is a Bhiksu committing an offense but not a Bhiksuni. Once there was a Bhiksu living in an Aranya, who was lazy and did not store water in a pot, nor did he have food. Later, thieves came and asked him for water and food, but he had none to give, so the thieves became angry and beat the Bhiksu. The Tathagata (Buddha) knew about this and then established a precept: those who live in an Aranya should all store water in a pot, and leave some leftover food, whether little or much, so that if thieves come asking, they can give it to them. Such things are practices for Bhiksus, not for Bhiksunis.'

'What is called a Bhiksuni committing an offense but not a Bhiksu? If a Bhiksuni crosses water alone, enters a village alone, stays alone away from the community, or walks alone on a road, or has a man shave her head alone, or walks alone where Bhiksus walk, or sits in the lotus position, such offenses are Bhiksuni offenses but not Bhiksu offenses.'

'What is called a Bhiksu and Bhiksuni committing an offense but not a Siksamana? If a Bhiksu and Bhiksuni eat without having received food, the Bhiksu and Bhiksuni commit an offense, but not the Siksamana.'

'What is called the three groups (Bhiksu, Bhiksuni, Siksamana) committing an offense but not the Sramanera and Sramanerika? If they violate precepts other than those held by Sramaneras and Sramanerikas, it is the three groups committing an offense, not the Sramaneras and Sramanerikas.'

'What is called the five groups (Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika) committing an offense but not the Upasaka and Upasika? If they violate precepts other than the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), it is the five groups committing an offense, not the two groups (Upasaka and Upasika).'

'What is called all seven groups (Bhiksu, Bhiksuni, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika) committing an offense?'

？七眾皆持五戒，七眾若犯此五戒，皆同犯也。

「有犯冬有非春夏有，有犯春有非夏冬有，有犯夏有非冬春有。何者冬有非春夏有？冬四月已滿，應舍功德衣。若不捨過一日，犯突吉羅。此犯冬有非春夏也。何者春犯非夏冬有？春一月殘，應乞雨浴衣。若過一月乞、若乞過長得，得已不十五日用，此三事皆犯尼薩耆波逸提。何者夏有非冬春有？比丘法應夏安居。安居有二種：前、后。若不安居，復不自恣，此犯夏有非冬春有。是故此三所犯，各當時而有，是名犯不犯。

「何者輕？犯波羅提提舍尼，此罪輕，或向一人說、若自心念，皆能滅也。自種性者，若比丘畜人皮革屣、食人肉，若畜食者，偷蘭遮。種性者，肉及皮即是人身，故言種性。突吉羅者，不攝身威儀得突吉羅。惡口者，說言汝是工師技兒諸根不具，如此說者得波逸提，是名惡口輕犯也。

「重者，波羅夷、僧伽婆尸沙。此二邊所得偷蘭遮，重也。或有所犯，于比丘重比丘尼輕。或有所犯，于比丘尼重比丘輕。比丘重者，故出精，比丘得僧伽婆尸沙，比丘尼得波逸提。比丘尼重者，比丘尼淫慾心盛，手摩男子屏處；男子亦摩比丘尼屏處；俱著觸樂；比丘尼犯波羅夷。若比丘尼知比丘尼犯重；覆藏不向一比丘尼說；亦得波羅夷。若比丘

【現代漢語翻譯】現代漢語譯本：問：七眾（指出家男女二眾、在家男女二眾、式叉摩那、沙彌、沙彌尼七種僧眾）都應持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），如果七眾之中任何一眾違犯這五戒，都同樣是犯戒。

問：有些戒律的違犯只在冬季發生，不在春夏季節發生；有些戒律的違犯只在春季發生，不在夏冬季節發生；有些戒律的違犯只在夏季發生，不在冬春季節發生。哪些是隻在冬季發生，不在春夏季節發生的違犯呢？冬季四個月已滿，應該捨棄功德衣（指爲了積攢功德而穿的衣服）。如果不捨棄，超過一天，就犯突吉羅（Dukkata，一種輕罪）。這種違犯只在冬季發生，不在春夏季節發生。哪些是隻在春季發生，不在夏冬季節發生的違犯呢？春季還剩一個月時，應該乞求雨浴衣（指在雨季沐浴時穿的衣服）。如果超過一個月才乞求，或者乞求的雨浴衣尺寸過長，得到雨浴衣后不在十五天內使用，這三種情況都犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。哪些是隻在夏季發生，不在冬春季節發生的違犯呢？比丘（Bhikkhu，男性出家人）按照規定應該進行夏季安居（Vassa，雨季的閉關修行）。安居有兩種：前安居和后安居。如果不進行安居，又不進行自恣（Pavarana，安居結束時的自我檢討儀式），這種違犯只在夏季發生，不在冬春季節發生。因此，這三種違犯，各自在相應的季節發生，這就是所謂的犯與不犯。

問：哪些罪行是輕的呢？犯波羅提提舍尼（Patidesaniya，向人懺悔罪），這種罪行較輕，或者向一個人懺悔，或者在心中懺悔，都可以消除。如果是自種性者（指天生就是某種身份的人），如果比丘（Bhikkhu，男性出家人）持有人的皮革鞋子、吃人肉，如果持有或食用這些東西，就犯偷蘭遮（Thullaccaya，粗罪）。所謂種性，肉和皮就是人身的一部分，所以說是種性。突吉羅（Dukkata，一種輕罪）是指，沒有約束好自己的身威儀而犯的罪。惡口是指，說別人是工匠、藝人或者諸根不全的人，這樣說了就犯波逸提（Pacittiya，單墮罪），這就是所謂的惡口輕犯。

問：哪些罪行是重的呢？波羅夷（Parajika，斷頭罪）和僧伽婆尸沙（Sanghadisesa，僧殘罪）。這兩種罪行以及由此導致的偷蘭遮（Thullaccaya，粗罪），都是重罪。有些罪行，對比丘（Bhikkhu，男性出家人）來說是重罪，對比丘尼（Bhikkhuni，女性出家人）來說是輕罪。有些罪行，對比丘尼（Bhikkhuni，女性出家人）來說是重罪，對比丘（Bhikkhu，男性出家人）來說是輕罪。對比丘（Bhikkhu，男性出家人）來說是重罪的情況是，故意遺精，比丘（Bhikkhu，男性出家人）犯僧伽婆尸沙（Sanghadisesa，僧殘罪），比丘尼（Bhikkhuni，女性出家人）犯波逸提（Pacittiya，單墮罪）。對比丘尼（Bhikkhuni，女性出家人）來說是重罪的情況是，比丘尼（Bhikkhuni，女性出家人）淫慾心強烈，用手觸控男子的生殖器，或者觸控其他比丘尼（Bhikkhuni，女性出家人）的生殖器，雙方都沉溺於性愛的快樂中，比丘尼（Bhikkhuni，女性出家人）犯波羅夷（Parajika，斷頭罪）。如果比丘尼（Bhikkhuni，女性出家人）知道其他比丘尼（Bhikkhuni，女性出家人）犯了重罪，隱瞞不向其他比丘尼（Bhikkhuni，女性出家人）說，也犯波羅夷（Parajika，斷頭罪）。如果是比丘（Bhikkhu，男性出家人）。

【English Translation】 English version: Q: All seven assemblies (referring to the two assemblies of ordained men and women, the two assemblies of laymen and women, the Siksamana, the Sramanera, and the Sramaneri) should uphold the five precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants). If any of the seven assemblies violates these five precepts, they are all equally guilty of violating the precepts.

Q: Some violations only occur in winter and not in spring or summer; some violations only occur in spring and not in summer or winter; some violations only occur in summer and not in winter or spring. What are the violations that only occur in winter and not in spring or summer? After the four months of winter have passed, one should discard the merit-clothing (clothing worn to accumulate merit). If one does not discard it and exceeds one day, one commits a Dukkata (a minor offense). This violation only occurs in winter and not in spring or summer. What are the violations that only occur in spring and not in summer or winter? When one month of spring remains, one should request rain-bathing clothes (clothing worn during rain bathing). If one requests them after more than a month, or if the requested rain-bathing clothes are too long, and if after obtaining them, one does not use them within fifteen days, all three of these situations constitute a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). What are the violations that only occur in summer and not in winter or spring? A Bhikkhu (male monastic) should observe the summer retreat (Vassa, a period of seclusion during the rainy season) according to the Dharma. There are two types of retreat: the early retreat and the late retreat. If one does not observe the retreat and does not perform the Pavarana (the self-criticism ceremony at the end of the retreat), this violation only occurs in summer and not in winter or spring. Therefore, these three violations each occur in their respective seasons, and this is what is meant by 'violation and non-violation'.

Q: Which offenses are light? Committing a Patidesaniya (an offense requiring confession to another), this offense is light, and can be eliminated either by confessing to one person or by confessing in one's mind. If one is of a certain nature (referring to someone born into a particular status), if a Bhikkhu (male monastic) possesses shoes made of human leather or eats human flesh, if one possesses or consumes these things, one commits a Thullaccaya (a grave offense). The term 'nature' refers to the fact that flesh and skin are part of the human body, hence the term 'nature'. Dukkata (a minor offense) refers to an offense committed by not restraining one's bodily deportment. 'Harsh speech' refers to saying that someone is a craftsman, an entertainer, or has incomplete faculties; saying such things constitutes a Pacittiya (an offense requiring confession), and this is what is meant by 'light offense of harsh speech'.

Q: Which offenses are heavy? Parajika (defeat) and Sanghadisesa (formal meeting of the Sangha). These two offenses, as well as the Thullaccaya (a grave offense) resulting from them, are heavy offenses. Some offenses are heavy for a Bhikkhu (male monastic) but light for a Bhikkhuni (female monastic). Some offenses are heavy for a Bhikkhuni (female monastic) but light for a Bhikkhu (male monastic). An example of an offense that is heavy for a Bhikkhu (male monastic) is intentionally emitting semen; the Bhikkhu (male monastic) commits a Sanghadisesa (formal meeting of the Sangha), while the Bhikkhuni (female monastic) commits a Pacittiya (an offense requiring confession). An example of an offense that is heavy for a Bhikkhuni (female monastic) is when a Bhikkhuni (female monastic) has strong lustful desires and touches a man's genitals with her hand, or touches another Bhikkhuni's (female monastic) genitals; if both are attached to the pleasure of touch, the Bhikkhuni (female monastic) commits a Parajika (defeat). If a Bhikkhuni (female monastic) knows that another Bhikkhuni (female monastic) has committed a serious offense and conceals it without telling another Bhikkhuni (female monastic), she also commits a Parajika (defeat). If a Bhikkhu (male monastic).

不隨順僧法；僧與呵責羯磨。又比丘尼言：『此比丘隨順僧法。』種種言說與比丘同心。諸比丘尼諫言：『不須往反言語相助。』不受尼諫，往返言語相助不絕。尼僧與作白四羯磨。此尼得波羅夷。比丘尼復有八事犯波羅夷：一者尼與男子互相捉手；二者便更互捉衣；三者共男子靜屏處並坐；四者屏處共語；五者屏處身相觸；六者尼共男子獨道行；七者道中露身相觸；八者至共期行不凈處。若尼具前七事時犯偷蘭遮，滿八事犯波羅夷。此是比丘尼重比丘輕。

「或有犯重報輕，或有犯輕報重，或有犯重報亦重，或有犯輕報亦輕。有犯重報輕者，有比丘作使和合男女，若和合者得僧殘，不和合得偷蘭遮。若比丘私作房，不白眾僧乞羯磨，未成犯偷蘭遮，成已犯僧殘。是名犯重報輕。犯輕報重者，若比丘瞋恚心打阿羅漢，或復欲心摩觸阿羅漢起于染著，乃至打佛于佛上起染欲心，或有惡口罵阿羅漢及佛，毀呰形殘諸根不具，此得波逸提，是名犯輕報重。犯重報重者，波羅夷及二無根謗聖及凡，得僧殘罪。二無根者：一比丘瞋心遣妹尼彌勒，往謗阿羅漢陀𩦾摩羅子，語言：『大德共我行欲。』此謗他比丘。隨路行，見二羊共行欲，心中生念：『前謗既虛，今以母羊為彌勒尼、翁羊為陀𩦾摩羅子。』生此念已，來到寺中

【現代漢語翻譯】現代漢語譯本：不遵循僧團的規矩；僧團因此對她進行呵責羯磨（僧團的宗教儀式）。又有比丘尼說：『這位比丘遵循僧團的規矩。』用各種言語與比丘同心。其他比丘尼勸諫說：『不需要一來一回地用言語互相幫助。』但她不聽從比丘尼的勸諫，一來一回地用言語互相幫助個沒完。尼僧團因此對她進行了白四羯磨（一種羯磨儀式）。這位比丘尼因此犯了波羅夷（斷頭罪）。比丘尼還有八件事會犯波羅夷：一是尼姑與男子互相拉手；二是便互相拉扯衣服；三是與男子在安靜隱蔽的地方並排坐著；四是在隱蔽的地方一起說話；五是在隱蔽的地方身體互相接觸；六是尼姑與男子單獨在路上行走；七是在路上裸露身體互相接觸；八是去共同約定的進行不凈行為的地方。如果尼姑具備了前面七件事，就犯了偷蘭遮（僅次於波羅夷的重罪），具備了全部八件事就犯了波羅夷。這些是比丘尼的重罪，對比丘來說是輕罪。

『或者有犯重罪卻得到輕報應的，或者有犯輕罪卻得到重報應的，或者有犯重罪得到重報應的，或者有犯輕罪也得到輕報應的。』有犯重罪卻得到輕報應的，例如有比丘做媒，撮合男女，如果撮合成功，就犯了僧殘（僅次於波羅夷的重罪），如果沒撮合成功，就犯了偷蘭遮。如果比丘私自建造房屋，不稟告僧眾請求羯磨，未建成時犯偷蘭遮，建成后犯僧殘。這叫做犯重罪卻得到輕報應。犯輕罪卻得到重報應的，如果比丘用嗔恨心毆打阿羅漢（已證果的聖人），或者用淫慾心摩挲觸控阿羅漢，生起染著，乃至毆打佛，對佛生起染欲心，或者惡語辱罵阿羅漢及佛，詆譭殘疾或諸根不全的人，這會得到波逸提（一種輕罪），這叫做犯輕罪卻得到重報應。犯重罪得到重報應的，就是犯了波羅夷以及兩種無根誹謗聖人及凡夫，會得到僧殘罪。兩種無根誹謗是：一個比丘用嗔恨心派遣他的妹妹尼彌勒（比丘尼的名字），去誹謗阿羅漢陀𩦾摩羅子（阿羅漢的名字），說：『大德與我行淫。』這是誹謗其他比丘。他沿著路走，看見兩隻羊在交配，心中生起念頭：『之前的誹謗既然是虛假的，現在就用母羊作為彌勒尼，公羊作為陀𩦾摩羅子。』生起這個念頭后，來到了寺廟中。

【English Translation】 English version: Not complying with the rules of the Sangha; the Sangha therefore performs a rebuke Karma (a religious ceremony of the Sangha) on her. And a Bhikkhuni (Buddhist nun) says: 'This Bhikkhu (Buddhist monk) complies with the rules of the Sangha.' Using various words to be of one mind with the Bhikkhu. The other Bhikkhunis advise: 'There is no need to help each other back and forth with words.' But she does not listen to the advice of the Bhikkhunis, and helps each other back and forth with words endlessly. The Bhikkhuni Sangha therefore performs a white four-Karma (a type of Karma ceremony) on her. This Bhikkhuni therefore commits Parajika (defeat, expulsion from the Sangha). Bhikkhunis also have eight things that will cause them to commit Parajika: First, a nun and a man hold hands with each other; second, they then pull at each other's clothes; third, they sit side by side with a man in a quiet and secluded place; fourth, they talk together in a secluded place; fifth, their bodies touch each other in a secluded place; sixth, a nun and a man walk alone on the road; seventh, they expose their bodies and touch each other on the road; eighth, they go to a mutually agreed upon place to engage in impure acts. If a nun possesses the first seven things, she commits Sanghadisesa (a serious offense second only to Parajika), and if she possesses all eight things, she commits Parajika. These are serious offenses for Bhikkhunis, but light offenses for Bhikkhus.

'Or there are those who commit serious offenses but receive light retribution, or there are those who commit light offenses but receive heavy retribution, or there are those who commit serious offenses and receive heavy retribution, or there are those who commit light offenses and also receive light retribution.' There are those who commit serious offenses but receive light retribution, for example, if a Bhikkhu acts as a matchmaker, bringing men and women together, if the matchmaking is successful, he commits Sanghadisesa, and if the matchmaking is not successful, he commits Thullaccaya (a serious offense). If a Bhikkhu builds a house privately, without informing the Sangha and requesting Karma, he commits Thullaccaya before it is completed, and he commits Sanghadisesa after it is completed. This is called committing a serious offense but receiving light retribution. Those who commit light offenses but receive heavy retribution, if a Bhikkhu strikes an Arhat (an enlightened saint) with anger, or caresses and touches an Arhat with lustful desire, giving rise to attachment, or even strikes the Buddha, giving rise to lustful desire towards the Buddha, or speaks evil words to insult an Arhat and the Buddha, slandering those who are disabled or have incomplete faculties, this will result in Pacittiya (a minor offense), this is called committing a light offense but receiving heavy retribution. Those who commit serious offenses and receive heavy retribution, that is, committing Parajika and two rootless slanders against saints and ordinary people, will receive Sanghadisesa. The two rootless slanders are: a Bhikkhu, with anger, sends his sister, the Bhikkhuni Nimmila (name of a Bhikkhuni), to slander the Arhat Tissathera (name of an Arhat), saying: 'The Great One engages in sexual acts with me.' This is slandering other Bhikkhus. He walks along the road, sees two sheep mating, and a thought arises in his mind: 'Since the previous slander was false, now I will use the ewe as the Bhikkhuni Nimmila, and the ram as Tissathera.' After this thought arises, he comes to the temple.

向眾僧說：『前時不實，今日實見。』諸比丘即諫言：『此阿羅漢，莫以惡言謗之。』答言：『實爾。聽我所說。』諸比丘聽之。說言：『我向者路中行，見二羊共行欲。翁羊為陀𩦾摩羅子，母羊即是彌勒尼。』諸比丘聞此言，即共論議。此二皆無根，是名二無根謗。一污他家、二壞法輪僧方便、三隨壞法輪僧徒眾、四惡性不受人諫，得僧殘罪，此是犯重報亦重。犯輕報亦輕者，若比丘入聚落不憶念攝身四威儀及口四過，忘誤犯者，一人前懺悔波逸提突吉羅。若比丘尼犯罪，先忘不發露，布薩時始憶，若欲發露恐亂僧聽戒，心中默唸：『說戒已當懺悔。』如此等皆犯輕報亦輕。

「有三種犯：一者事重心輕；二者事輕心重；三者事心俱重。事重心輕者，若比丘在尼寺中為尼說法，日已沒，心中生疑謂日未沒說法，此是事重心輕。事輕心重者，比丘在尼寺說法，日未沒意謂日已沒說法，此是事輕心重。心事俱重者，比丘在尼寺說法，日已沒心作沒想，此是心事俱重。心輕事重、心重事輕，是二俱得突吉羅。心事俱重得波逸提。波羅夷者，犯名雖同，果報有異。所以者何？如淫處非一，畜生及人。人中有出家、有不出家。又不出家中有二種，有持戒、不持戒。出家中有五種，亦有持戒、不持戒乃至聖人。有如是差別

【現代漢語翻譯】現代漢語譯本：向眾僧說：『之前說的不真實，今天親眼見到了。』眾比丘就勸諫說：『這位是阿羅漢（Arhat，已證得解脫的聖者），不要用惡語誹謗他。』那人回答說：『確實如此。請聽我說。』眾比丘聽他說。他說：『我剛才在路上走，看見兩隻羊在交配。公羊是陀𩦾摩羅子（Tuomaluozi，人名），母羊就是彌勒尼（Mileini，比丘尼名）。』眾比丘聽了這話，就一起議論。這兩種都是沒有根據的，叫做二無根誹謗。一是玷污他人家庭、二是破壞法輪僧團的方便、三是跟隨破壞法輪僧團的徒眾、四是惡劣的性格不接受別人的勸諫，會犯僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），這是犯重罪，果報也重。犯輕罪，果報也輕的情況是，如果比丘進入村落，不憶念收攝身心的四威儀以及口頭的四種過失，忘記而犯錯，可以在一個人面前懺悔波逸提（Payantika，一種輕罪）和突吉羅（Dukkata，更輕微的罪）。如果比丘尼犯罪，先是忘記沒有發露懺悔，在布薩（Posadha，每半月舉行的誦戒儀式）時才想起來，如果想要發露懺悔又怕擾亂僧眾聽戒，心中默唸：『誦戒完畢后我再懺悔。』像這些情況都屬於犯輕罪，果報也輕。

有三種犯戒的情況：一是事情本身嚴重但心態輕微；二是事情本身輕微但心態嚴重；三是事情本身和心態都嚴重。事情本身嚴重但心態輕微的情況是，如果比丘在比丘尼寺廟中為比丘尼說法，太陽已經下山，心中疑惑認為太陽還沒下山就說法，這是事情本身嚴重但心態輕微。事情本身輕微但心態嚴重的情況是，比丘在比丘尼寺廟說法，太陽還沒下山，心裡以為太陽已經下山了就說法，這是事情本身輕微但心態嚴重。心態和事情本身都嚴重的情況是，比丘在比丘尼寺廟說法，太陽已經下山，心裡也認為是已經下山了，這就是心態和事情本身都嚴重。心態輕微事情嚴重、心態嚴重事情輕微，這兩種情況都犯突吉羅罪。心態和事情本身都嚴重就犯波逸提罪。波羅夷（Parajika，斷頭罪）罪，雖然罪名相同，但果報卻有不同。為什麼呢？比如淫慾的對象不止一種，有畜生和人。人中又有出家的和不出家的。又不出家的人中有兩種，有持戒的和不持戒的。出家的人中有五種，也有持戒的和不持戒的，乃至聖人。有這樣的差別。

【English Translation】 English version: He said to the Sangha (community of monks): 'What I said before was not true, but today I have seen it with my own eyes.' The Bhikkhus (monks) then advised him: 'This is an Arhat (one who has attained liberation), do not slander him with evil words.' He replied: 'It is true. Listen to what I have to say.' The Bhikkhus listened to him. He said: 'I was walking on the road just now and saw two sheep mating. The male sheep was Tuomaluozi (name of a person), and the female sheep was Mileini (name of a Bhikkhuni).' When the Bhikkhus heard this, they discussed it together. Both of these are without basis, and are called two rootless slanders. The first is defiling another's family, the second is destroying the means of the Dharma wheel Sangha, the third is following and destroying the followers of the Dharma wheel Sangha, and the fourth is having a bad nature and not accepting others' advice, which results in a Sanghavasesa (a serious offense second only to Parajika), this is committing a heavy offense, and the retribution is also heavy. Committing a light offense, the retribution is also light, is if a Bhikkhu enters a village and does not remember to restrain his body with the four dignities and the four faults of speech, and forgets and makes a mistake, he can confess Payantika (a minor offense) and Dukkata (a more minor offense) before one person. If a Bhikkhuni commits an offense, she first forgets to confess it, and only remembers it during the Posadha (bi-monthly recitation of precepts), if she wants to confess it but is afraid of disturbing the Sangha's listening to the precepts, she silently thinks in her heart: 'I will confess after the recitation of the precepts.' Such situations are all considered committing a light offense, and the retribution is also light.

There are three types of offenses: first, the matter is serious but the intention is light; second, the matter is light but the intention is serious; and third, both the matter and the intention are serious. The situation where the matter is serious but the intention is light is, if a Bhikkhu is in a Bhikkhuni temple giving a Dharma talk to the Bhikkhunis, the sun has already set, but he doubts in his heart and thinks that the sun has not set and gives the talk, this is a case where the matter is serious but the intention is light. The situation where the matter is light but the intention is serious is, a Bhikkhu is giving a Dharma talk in a Bhikkhuni temple, the sun has not set, but he thinks in his heart that the sun has already set and gives the talk, this is a case where the matter is light but the intention is serious. The situation where both the intention and the matter are serious is, a Bhikkhu is giving a Dharma talk in a Bhikkhuni temple, the sun has already set, and he also thinks in his heart that it has already set, this is a case where both the intention and the matter are serious. A light intention and a serious matter, a serious intention and a light matter, both of these result in a Dukkata offense. A serious intention and a serious matter result in a Payantika offense. Parajika (defeat), although the names of the offenses are the same, the retributions are different. Why is this? For example, the objects of sexual misconduct are not just one type, there are animals and humans. Among humans, there are those who have left home and those who have not left home. And among those who have not left home, there are two types, those who uphold the precepts and those who do not uphold the precepts. Among those who have left home, there are five types, there are also those who uphold the precepts and those who do not uphold the precepts, and even sages. There are such differences.

，犯名雖同，果報有異。第二波羅夷者，所盜處非一，有出家、在家。在家人中盜取他物亦有差別，出家人中盜亦有差別，是三寶中盜亦有差別。是故波羅夷名雖同，果報有異。第三波羅夷者，天及人乃至聖人，如此人等若斷命根得波羅夷。斷名雖同，果報亦異。第四波羅夷者亦有差別，向在家人說得過人法重，向出家人說得過人法輕。是故得罪名雖同，果報不同也。」

毗尼母經卷第二大正藏第 24 冊 No. 1463 毗尼母經

毗尼母經卷第三

失譯人名今附秦錄

「云何名殘？罪可除，是以故名殘也，云何無殘？四波羅夷，罪不可除，是故名無殘。云何名粗惡犯？如人慾作四波羅夷事，身所作及口所說無有慚愧，因此二處必成波羅夷事，是名粗惡。又復一處濁重，僧伽婆尸沙邊成婆尸沙方便是也。是二偷蘭，名濁重犯。何者非粗濁重？波逸提、波羅提提舍尼、自性偷蘭遮、突吉羅，如此等亦是不善身口所作，但非大事方便，以是義故非粗惡濁重也。沙彌、沙彌尼犯波羅夷，得突吉羅，不可懺也。

「有犯須羯磨、有不須羯磨。有犯須羯磨者，如十三僧殘乃至惡口，此犯須羯磨得除。不須羯磨者，三波羅夷是。一波羅夷須羯磨得除。何者？如難提伽比丘常空靜處坐禪

【現代漢語翻譯】現代漢語譯本：即使所犯的罪名相同，其果報也會有所不同。第二種波羅夷罪（Pārājika，斷頭罪）的情況是，盜竊的地點不止一處，有從出家人處盜竊，也有從在家人處盜竊。從在家人處盜竊他物也有差別，從出家人處盜竊也有差別，從三寶（Triratna，佛法僧）中盜竊也有差別。因此，雖然都名為波羅夷罪，但其果報卻有所不同。第三種波羅夷罪，無論是對天人還是對聖人，如果斷絕了這些人的命根，就犯了波羅夷罪。雖然都名為斷命，但其果報也有所不同。第四種波羅夷罪也有差別，向在家人宣說自己獲得了超過常人的法，罪過較重；向出家人宣說自己獲得了超過常人的法，罪過較輕。因此，雖然所犯的罪名相同，但其果報也不同。

現代漢語譯本：什麼是『殘』（Śeṣa，僧殘罪）？是可以被消除的罪，因此稱為『殘』。什麼是『無殘』？四種波羅夷罪是不可消除的罪，因此稱為『無殘』。什麼是『粗惡犯』？比如一個人想要做四種波羅夷罪的事情，他的身和口所做和所說都沒有慚愧之心，因此這兩個方面必定會造成波羅夷罪，這就叫做『粗惡』。還有一種情況是，一處罪行濁重，僧伽婆尸沙（Saṃghāvaśeṣa，僧殘）罪的方便行為就構成了僧殘罪。這兩種偷蘭遮罪（Sthūlātyaya，粗罪），稱為濁重犯。什麼不是粗濁重犯？波逸提（Pāyantika，單墮）、波羅提提舍尼（Prātideśanīya，悔過）、自性偷蘭遮（Sthūlātyaya，粗罪）、突吉羅（Duṣkṛta，惡作），這些也是不善的身口所為，但不是重大事件的方便行為，因此不屬於粗惡濁重犯。沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerī，沙彌尼）犯波羅夷罪，得突吉羅罪，不可懺悔。

現代漢語譯本：有些罪需要羯磨（Karma，業）來消除，有些則不需要。需要羯磨來消除的罪，比如十三僧殘罪乃至惡口罪，這些罪需要羯磨才能消除。不需要羯磨來消除的罪，是三種波羅夷罪。有一種波羅夷罪需要羯磨才能消除。是什麼呢？比如難提伽比丘（Nandika Bhikṣu）經常在空閑安靜的地方坐禪。

【English Translation】 English version: Even though the names of the offenses are the same, the consequences are different. The second Pārājika (Pārājika, expulsion offense) involves theft from multiple locations, including theft from monks and laypeople. Stealing from laypeople differs from stealing from monks, and stealing from the Three Jewels (Triratna, Buddha, Dharma, Sangha) also differs. Therefore, although they are all called Pārājika offenses, their consequences are different. The third Pārājika involves taking the life of any being, whether a deva, a human, or even a sage. Although it is all called taking a life, the consequences are different. The fourth Pārājika also has differences: telling a layperson that one has attained superhuman qualities is a heavier offense than telling a monk. Therefore, although the names of the offenses are the same, the consequences are different.

English version: What is called 'Śeṣa' (Śeṣa, remaining)? It is a sin that can be removed, therefore it is called 'Śeṣa'. What is 'without remainder'? The four Pārājikas are sins that cannot be removed, therefore they are called 'without remainder'. What is called a 'coarse and evil offense'? For example, if a person wants to commit the four Pārājika offenses, and their body and mouth do and say things without shame, then these two aspects will inevitably lead to a Pārājika offense, which is called 'coarse and evil'. Another situation is when one aspect of the offense is serious, the preparatory actions for a Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting offense) constitute a Saṃghāvaśeṣa offense. These two Sthūlātyayas (Sthūlātyaya, grave offense) are called serious offenses. What is not a coarse and serious offense? Pāyantika (Pāyantika, expiatory offense), Prātideśanīya (Prātideśanīya, confession offense), Sthūlātyaya (Sthūlātyaya, grave offense) by nature, and Duṣkṛta (Duṣkṛta, offense of wrong-doing). These are also unwholesome actions of body and mouth, but they are not preparatory actions for major events, therefore they are not coarse and serious offenses. If a Śrāmaṇera (Śrāmaṇera, novice monk) or Śrāmaṇerī (Śrāmaṇerī, novice nun) commits a Pārājika offense, they incur a Duṣkṛta offense, which cannot be repented.

English version: Some offenses require Karma (Karma, action) to be removed, while others do not. Offenses that require Karma to be removed include the thirteen Saṃghāvaśeṣa offenses and abusive speech, which require Karma to be removed. Offenses that do not require Karma to be removed are the three Pārājika offenses. One Pārājika offense requires Karma to be removed. Which one is it? For example, the Bhikṣu Nandika (Nandika Bhikṣu) often sits in meditation in a quiet and secluded place.

，有天魔變為女形在難提前。難提欲心熾盛隨逐此女。魔即隱形，見一死馬共行不凈。行已即悔，脫袈裟懷抱，垂淚舉手呼天大喚：『我非沙門、非釋子。』到世尊所，如其所犯向世尊說。佛知此比丘發露心重后更不犯，即集諸比丘為作白四得戒羯磨。所以得戒者，一此人見佛、二發露心重，是以得戒。雖還得戒，一切大道人下坐，僧作法事盡不得同。是名有須不須也。

「尊者薩婆多說曰：『若比丘得世俗定從四禪起，天魔作女形惑亂其心，此比丘即共行不凈。行已即悔無覆藏心，唸唸相續無一念隱，亦心中不樂舍法服。如此人者，應當從僧乞滅除波羅夷羯磨。僧與此人白四除波羅夷罪羯磨。此人得戒已，如僧告敕盡形奉行，不得作和尚阿阇梨，不得作教授尼師，僧集時不得說戒，一切法事得聽在大僧下坐，不得與僧連草食。』如尊者婆奢說曰：『若比丘得世俗定，從定起已，或癡狂心亂、或為方道，乃至鬼所惑，因此行不凈行。行已即悔，發露無覆藏心，復不欲舍法服，應僧中乞除波羅夷罪羯磨。奉僧所敕，盡形壽不得作和尚阿阇梨，不得作教授尼師，大眾集時不得說戒，亦不得為人作羯磨，一切大僧下沙彌上坐，不得與僧連草食。』有一比丘字禪那陀，在空閑處禪定。諸檀越日日送食，中間無男子。有一

【現代漢語翻譯】現代漢語譯本：有一天，有天魔變成女人的形象來引誘難提（Nanti，比丘的名字）。難提慾火中燒，追逐這個女子。魔立刻隱去身形，難提看到一匹死馬，便與之行不凈之事。事後他立即後悔，脫下袈裟抱在懷裡，垂淚舉手向天大喊：『我不是沙門（Śrāmaṇa，出家修道者）、不是釋子（Śākyaputra，釋迦牟尼佛的弟子）。』他來到世尊（Bhagavan，佛陀的尊稱）處，如實地將自己所犯的罪行告訴了世尊。佛知道這個比丘坦白認罪的心很重，以後不會再犯，就召集眾比丘，為他做了白四羯磨（jñapti-caturtha-karma，一種僧團的儀式）重新受戒。他之所以能夠重新受戒，一是這個人見到了佛，二是坦白認罪的心很重，因此才能重新受戒。雖然重新獲得了戒律，但在一切大道人（指有資格的大比丘）之下就坐，僧團做法事時，一切都不得參與。這叫做有須不須（指重新受戒后的一些限制）。尊者薩婆多（Sarvāstivāda，一切有部）說：『如果比丘獲得了世俗禪定，從四禪（catuḥ-dhyāna，色界四種禪定）中出來，天魔變成女人的形象來迷惑他的心，這個比丘就和她行了不凈之事。事後他立即後悔，沒有隱瞞的心，唸唸相續沒有一念隱瞞，心中也不想捨棄法服。這樣的人，應當向僧團請求滅除波羅夷（pārājika，斷頭罪）的羯磨。僧團為這個人做白四羯磨，去除他的波羅夷罪。這個人得到戒律后，要像僧團告誡的那樣，終身奉行，不得做和尚（upādhyāya，親教師）、阿阇梨（ācārya，軌範師），不得做教授尼師（bhikṣuṇī-upādhyāyā，比丘尼的親教師），僧團集會時不得說戒，一切法事只能聽，在大僧之下就坐，不得與僧眾一起連草而食。』如尊者婆奢（Bhāṣya，註釋）說：『如果比丘獲得了世俗禪定，從禪定中出來后，或者癡狂心亂，或者爲了某種方便，乃至被鬼所迷惑，因此行了不凈之事。事後他立即後悔，坦白認罪沒有隱瞞的心，又不想要捨棄法服，應當在僧團中請求去除波羅夷罪的羯磨。奉行僧團的告誡，終身不得做和尚、阿阇梨，不得做教授尼師，大眾集會時不得說戒，也不得為人做羯磨，在大僧之下，沙彌之上就坐，不得與僧眾一起連草而食。』有一個比丘名叫禪那陀（Dhyānada，禪定施與者），在空閑的地方修習禪定。諸位檀越（dānapati，施主）每天都送食物來，中間沒有男子。

【English Translation】 English version: Once, a celestial demon transformed into a female form to tempt Nanti (name of a Bhikṣu). Nanti, with his desires inflamed, pursued this woman. The demon immediately vanished, and Nanti saw a dead horse and engaged in impure acts with it. Afterwards, he immediately regretted it, took off his robe and held it in his arms, weeping and raising his hands to the sky, exclaiming: 'I am not a Śrāmaṇa (ascetic), not a Śākyaputra (disciple of Śākyamuni Buddha).' He went to the Bhagavan (the Blessed One, an epithet of the Buddha), and confessed his transgression to the Bhagavan as it had happened. The Buddha knew that this Bhikṣu's heart was sincere in confessing and that he would not repeat the offense, so he gathered the Bhikṣus and performed a jñapti-caturtha-karma (a formal act of the Sangha) for him to receive the precepts again. The reasons he was able to receive the precepts again were that he had seen the Buddha and that his heart was sincere in confessing. Although he regained the precepts, he had to sit below all senior Bhikṣus, and he could not participate in any of the Sangha's activities. This is called 'having needs and not having needs' (referring to the restrictions after regaining the precepts). The Venerable Sarvāstivāda (the 'All Exist' school) said: 'If a Bhikṣu attains mundane concentration and arises from the four dhyānas (the four meditative states of the Form Realm), and a celestial demon transforms into a female form to confuse his mind, and this Bhikṣu engages in impure acts with her, and afterwards he immediately regrets it, without any concealment in his heart, with thoughts following one another without a single thought hidden, and he does not wish to abandon the Dharma robes, then such a person should request from the Sangha a karma to remove the pārājika (defeat, expulsion) offense. The Sangha should perform a jñapti-caturtha-karma to remove the pārājika offense for this person. After this person receives the precepts, he should follow the instructions of the Sangha for the rest of his life, and he may not be an upādhyāya (preceptor), an ācārya (teacher), or a bhikṣuṇī-upādhyāyā (preceptress for nuns), he may not recite the precepts when the Sangha gathers, he may only listen to all Dharma activities, sit below the senior monks, and he may not eat together with the Sangha.' As the Venerable Bhāṣya (commentary) said: 'If a Bhikṣu attains mundane concentration, and after arising from concentration, either his mind is confused due to madness, or for some expedient means, or even being deluded by a ghost, he engages in impure acts because of this. Afterwards, he immediately regrets it, confesses without any concealment in his heart, and does not want to abandon the Dharma robes, he should request from the Sangha a karma to remove the pārājika offense. Following the instructions of the Sangha, for the rest of his life he may not be an upādhyāya, an ācārya, or a bhikṣuṇī-upādhyāyā, he may not recite the precepts when the assembly gathers, nor may he perform karma for others, he should sit below the senior monks and above the Śrāmaṇeras (novice monks), and he may not eat together with the Sangha.' There was a Bhikṣu named Dhyānada (giver of meditation), who was practicing meditation in a secluded place. The dānapati (patrons) sent food every day, and there were no men in between.

女人常為送食，常來不已，便生染心共行不凈。行已即悔，脫三衣著肩上露身而走，唱言：『賊賊。』邊人問之：『有何等賊？』答言：『為煩惱賊所劫盡。』向諸檀越及眾僧發露，無覆藏心。僧中智者語言：『有尊者波奢，善持毗尼，能除汝罪。』此比丘即到波奢所，如其所犯向波奢說。波奢語言：『汝欲除罪，能用我語不？』答曰：『無違。』波奢遣人作大火坑滿中炎火，語言：『汝欲除罪者可投此坑中。』波奢先共余比丘論：『若比丘直入坑者，汝等捉之。』此比丘用波奢語直欲入坑，邊人捉之。波奢知此比丘心實，即為作白四羯磨除此波羅夷。此比丘從今得羯磨已，名為清凈持戒者。但此一身不得超生離死證於四果，亦不得無漏功德，然障不入地獄耳。喻如樹葉落已還生樹上，無有是處。若犯初篇得證四果獲無漏功德，亦無是處。此人雖與僧同在一處，但僧與其萬途隔也。

「如上所說，犯戒有七種：一波羅夷；二僧伽婆尸沙；三尼薩耆波逸提；四波逸提；五偷蘭遮；六波羅提提舍尼；七突吉羅。波羅夷者，不生善根，永不可懺，亦無羯磨可得除罪。有偷蘭遮，不可羯磨除罪。何者？如提婆達多出佛身血是。此偷蘭遮永不生無漏善根，亦無羯磨可除罪也。有波逸提，不生善根亦無羯磨可得除罪也。何者

【現代漢語翻譯】現代漢語譯本一個女人經常送食物，經常來，於是就生起了愛染之心，與她行了不清凈的行為。事後立即後悔，脫下三衣披在肩上，裸露身體跑開，喊叫著：『有賊！有賊！』旁邊的人問她：『有什麼賊？』她回答說：『被煩惱賊搶劫一空。』她向各位施主和眾僧坦白，沒有隱瞞。僧眾中的智者說：『有尊者波奢（Posha，人名），善於持守毗尼（Vinaya，戒律），能夠消除你的罪過。』這位比丘尼就去到波奢那裡，如實地向波奢說了她所犯的罪。波奢說：『你想要消除罪過，能聽我的話嗎？』回答說：『不敢違背。』波奢派人挖了一個大火坑，裡面充滿了火焰，說：『你想要消除罪過，可以跳到這個坑裡。』波奢事先和其他比丘商量：『如果這個比丘尼直接跳進坑裡，你們就抓住她。』這個比丘尼聽從了波奢的話，真的要跳進坑裡，旁邊的人抓住了她。波奢知道這個比丘尼真心懺悔，就為她做了白四羯磨（chaturtha-karma，一種懺罪儀式），消除了她的波羅夷（Parajika，斷頭罪）。這個比丘尼從接受羯磨之後，就被稱為清凈持戒者。但是，這一生都不能超越生死，證得四果（four stages of enlightenment），也不能獲得無漏功德（anāsrava-kuśala，沒有煩惱的功德），只是障礙她不墮入地獄罷了。這就像樹葉落下後還能再長回樹上一樣，是不可能的。如果犯了初篇罪（first offense）還能證得四果，獲得無漏功德，也是不可能的。這個人雖然和僧眾同在一處，但僧眾和她之間卻有天壤之別。

『如上面所說，犯戒有七種：一、波羅夷（Parajika，斷頭罪）；二、僧伽婆尸沙（Sanghavasesa，僧殘罪）；三、尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）；四、波逸提（Pacittiya，單墮罪）；五、偷蘭遮（Sthullaccaya，粗罪）；六、波羅提提舍尼（Patidesaniya，悔過罪）；七、突吉羅（Dukkata，惡作罪）。波羅夷罪，不能生出善根，永遠不能懺悔，也沒有羯磨可以消除罪過。有偷蘭遮罪，不能通過羯磨消除罪過。是什麼呢？比如提婆達多（Devadatta，人名）使佛陀流血就是。這種偷蘭遮罪永遠不能生出無漏善根，也沒有羯磨可以消除罪過。有波逸提罪，不能生出善根，也沒有羯磨可以消除罪過。是什麼呢？』

【English Translation】 English version A woman often came to offer food, and because she came so often, she developed feelings of attachment and engaged in impure conduct with a monk. Immediately after, she regretted it, took off her three robes, draped them over her shoulder, and ran away naked, shouting, 'Thief! Thief!' People nearby asked her, 'What kind of thief?' She replied, 'I have been robbed of everything by the thief of afflictions.' She confessed to the donors and the Sangha (community of monks), without concealing anything. A wise monk in the Sangha said, 'There is the venerable Posha (Posha, name of a person), who is skilled in upholding the Vinaya (Vinaya, code of monastic discipline) and can remove your sin.' This Bhikkhuni (female monastic) then went to Posha and told him about her transgression. Posha said, 'If you want to remove your sin, can you follow my instructions?' She replied, 'I will not disobey.' Posha had people dig a large fire pit filled with flames and said, 'If you want to remove your sin, you can jump into this pit.' Posha had previously discussed with other monks, 'If this Bhikkhuni directly jumps into the pit, you should grab her.' This Bhikkhuni, following Posha's words, was about to jump into the pit when the people nearby grabbed her. Posha, knowing that this Bhikkhuni was truly repentant, performed the chaturtha-karma (chaturtha-karma, a type of atonement ritual) for her, removing her Parajika (Parajika, defeat; expulsion from the Sangha). This Bhikkhuni, from the time she received the karma, was called a pure and virtuous one. However, in this lifetime, she cannot transcend birth and death, attain the four stages of enlightenment (four stages of enlightenment), nor gain anāsrava-kuśala (anāsrava-kuśala, undefiled merit), but it prevents her from falling into hell. It is like a fallen leaf growing back onto the tree, which is impossible. If one commits the first offense (first offense) and can still attain the four stages of enlightenment and gain undefiled merit, that is also impossible. Although this person is in the same place as the Sangha, the Sangha and she are separated by a vast distance.

'As mentioned above, there are seven types of offenses: 1. Parajika (Parajika, defeat; expulsion from the Sangha); 2. Sanghavasesa (Sanghavasesa, formal meeting of the Sangha); 3. Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation involving forfeiture); 4. Pacittiya (Pacittiya, expiation); 5. Sthullaccaya (Sthullaccaya, grave offense); 6. Patidesaniya (Patidesaniya, confession); 7. Dukkata (Dukkata, wrong doing). The Parajika offense cannot generate good roots, can never be repented, and there is no karma that can remove the sin. There is the Sthullaccaya offense, which cannot be removed by karma. What is it? For example, Devadatta (Devadatta, name of a person) causing the Buddha to bleed. This Sthullaccaya offense can never generate undefiled good roots, and there is no karma that can remove the sin. There is the Pacittiya offense, which cannot generate good roots, and there is no karma that can remove the sin. What is it?'

？如比丘瞋心欲斷佛命打佛，得波夜提，不可懺也。有突吉羅，不生善根亦無除罪羯磨。何者？沙彌、沙彌尼、式叉摩尼四波羅夷中若犯一，此罪不可懺也。是故有犯須羯磨有犯不須，如上說也。羯磨已復羯磨者，僧殘是也。羯磨已更不羯磨者，尼薩耆波夜提、九十二波夜提等是也。

「欲發露者要具五法：一整衣服；二脫革屣；三胡跪；四合掌；五說所犯事。如是應懺悔，若不爾不名懺悔。有五種犯易除：一者有罪應一比丘前除，若無比丘，心中立誓亦可得除。二者犯突吉羅，若惡口，向一人說得滅。三者如波夜提、自性偷蘭，一人前悔亦得除滅。四者僧殘邊偷蘭、波羅夷邊偷蘭，四人已上眾中羯磨除之，僧殘如上說。五者從地至地羯磨，受戒犍度中當知有總名說。何者是？從波羅夷乃至七滅諍，若有所破皆名為犯，是故名集犯。

「諫法者，若有比丘犯罪，余比丘或見聞疑，應先白上座及僧。上座僧若聽，復應問犯罪者：『今欲諫，汝為聽不？』若上座及僧犯事者與欲，得諫。若二俱不聽、若一聽一不聽，皆不得諫。諫者要內立五德然後諫之：一者知時而諫；二者實心非虛偽心；三者為利益故、不為不利益故諫；四者柔軟言辭、非粗惡語諫；五者慈心故諫、非不見過故諫。諫者，眾僧集已次第坐竟，

【現代漢語翻譯】現代漢語譯本：如果比丘心懷嗔恨想要斷佛陀的性命或毆打佛陀，會犯波夜提（Pāyantika，一種罪名），這種罪是不可懺悔的。如果犯了突吉羅（Duṣkṛta，一種輕罪），不會生出善根，也沒有消除罪過的羯磨（Karma，業力或行為）。哪些罪不可懺悔呢？沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerī，小沙彌尼）、式叉摩尼（Śikṣamāṇā，學戒女）如果犯了四波羅夷（Pārājika，斷頭罪）中的任何一條，這種罪也是不可懺悔的。因此，有些罪需要羯磨來懺悔，有些罪則不需要，就像上面所說的。已經羯磨過又重新羯磨的，指的是僧殘（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。羯磨過後不再重新羯磨的，指的是尼薩耆波夜提（Nissaggiya Pāyantika，捨墮）、九十二波夜提等罪。

想要發露懺悔的人需要具備五種條件：一是整理好衣服；二是脫掉革屣（鞋子）；三是胡跪（右膝著地）；四是合掌；五是說出所犯的罪行。像這樣才能算是懺悔，否則就不能稱為懺悔。有五種罪容易消除：一是犯了罪應該在一個比丘面前懺悔，如果沒有比丘，心中立下誓言也可以消除。二是犯了突吉羅，如果是惡口，向一個人說就可以滅除。三是像波夜提、自性偷蘭（Sthūlātyaya，粗罪），在一個人面前懺悔也可以除滅。四是僧殘邊偷蘭、波羅夷邊偷蘭，需要在四人以上的僧眾中通過羯磨來消除，僧殘如上面所說。五是從地至地的羯磨，在受戒犍度（Khandha，篇章）中應當知道有總體的說明。什麼是集犯呢？從波羅夷乃至七滅諍（Adhikaraṇa-śamatha，七種息諍法），如果有所破犯都稱為犯，所以稱為集犯。

進諫的方法是，如果有比丘犯罪，其他比丘或者見到、聽到或者懷疑，應該先稟告上座（長老）和僧眾。上座和僧眾如果同意，再問犯罪的比丘：『現在想要進諫，你同意嗎？』如果上座和僧眾犯事，需要徵得他們的同意，才能進諫。如果兩者都不允許，或者一個允許一個不允許，都不能進諫。進諫的人要內心具備五種德行才能進諫：一是知道時機才進諫；二是真心實意，不是虛偽的心；三是爲了利益對方才進諫，不是爲了不利於對方而進諫；四是使用柔和的言辭，不是用粗暴惡劣的語言進諫；五是懷著慈悲心才進諫，不是因為看不到對方的過錯才進諫。進諫時，僧眾聚集完畢后依次坐好。

【English Translation】 English version: If a Bhikṣu (monk) with anger in his heart intends to take the Buddha's life or strike the Buddha, he commits a Pāyantika (an offense), which is irredeemable. If one commits a Duṣkṛta (a minor offense), no good roots will arise, nor will there be Karma (action or deed) to remove the offense. What offenses are irredeemable? If a Śrāmaṇera (novice monk), Śrāmaṇerī (novice nun), or Śikṣamāṇā (probationary nun) commits any of the four Pārājika (defeat), this offense is also irredeemable. Therefore, some offenses require Karma for repentance, while others do not, as mentioned above. Karma that is performed again after being performed refers to Saṃghāvaśeṣa (formal meeting of the Sangha). Karma that is not performed again after being performed refers to Nissaggiya Pāyantika (expiation entailing forfeiture), ninety-two Pāyantika, etc.

One who wishes to confess must possess five qualities: first, arranging one's robes; second, removing leather sandals; third, kneeling with one knee; fourth, joining palms; fifth, stating the offense committed. Only in this way is it considered confession; otherwise, it is not called confession. There are five types of offenses that are easily removed: first, an offense should be confessed before one Bhikṣu (monk); if there is no Bhikṣu, making a vow in one's heart can also remove it. Second, committing a Duṣkṛta (minor offense), such as harsh speech, can be extinguished by speaking to one person. Third, offenses like Pāyantika (expiation) and Sthūlātyaya (serious offense) can be removed by confessing before one person. Fourth, Saṃghāvaśeṣa (formal meeting of the Sangha) bordering on Sthūlātyaya (serious offense), and Pārājika (defeat) bordering on Sthūlātyaya (serious offense), must be removed through Karma in a Sangha (community) of four or more people; Saṃghāvaśeṣa is as described above. Fifth, Karma from place to place, there should be a general explanation in the Khandha (section) on ordination. What is a collective offense? From Pārājika (defeat) to Adhikaraṇa-śamatha (settlement of disputes), if there is any violation, it is called an offense, hence the name collective offense.

The method of admonishment is that if a Bhikṣu (monk) commits an offense, and other Bhikṣus see, hear, or suspect it, they should first report to the senior monk and the Sangha (community). If the senior monk and the Sangha agree, they should then ask the offending Bhikṣu: 'Now we wish to admonish you, do you agree?' If the senior monk and the Sangha have committed an offense, their consent is required for admonishment. If both do not allow it, or if one allows and one does not, admonishment is not allowed. Those who admonish must possess five virtues in their hearts before admonishing: first, knowing the right time to admonish; second, having a sincere heart, not a hypocritical heart; third, admonishing for the benefit of the other, not for their detriment; fourth, using gentle words, not harsh language; fifth, admonishing with a compassionate heart, not because one cannot see the other's faults. When admonishing, the Sangha gathers and sits in order.

有事者別一處坐。諫者從座起，詣彼犯罪人所，如其所見聞疑事。事有三處：一者波羅夷僧殘及偷蘭，此名為戒；二者破正見住邪見中；三者從波逸提乃至惡口，名之為行。見聞疑於此三處起。諫者或屏處或眾中語言：『汝當憶念本所犯。不得同僧作法事，應出去。如法除罪已，后還當入僧。』是名為諫憶念也。有諫法不成者，眾僧集已，犯罪者別處坐。諫者問：『有罪者聽諫不？』答言：『聽。』有事者聽已即起去，此不成諫。諫他者問已即去，六群比丘是。若問犯罪者，問已即去，不成諫也。何時名諫時？眾僧齊集與欲，犯罪者現前與欲，諫者現前，如此等俱名為諫。時尊者薩婆多說曰：『諫者語犯罪者言：「我念汝、語汝、諫汝。」犯罪者答言：「汝念我、語我、諫我。善哉！」』受諫者，不應受五種人諫：一者無慚無愧；二者不廣學；三者常覓人過；四者喜斗諍；五者欲舍服還俗。如此等五人，不應受其諫，是名不受諫。佛語諸比丘：『諫者于犯罪人邊取欲竟，不應捨去。去者得突吉羅罪。自今已去，諫者與犯罪人共期一處僧伽藍中，若集飲甜漿若食粥及布薩自恣一切法事集處，應僧前諫已捨去。若無大眾，一二知見三藏比丘前諫之捨去。』

「尊者彌沙塞說曰：『止語羯磨者，若有比丘，一破戒、二

【現代漢語翻譯】現代漢語譯本：有事情處理時，不要所有人都坐在一起。要規勸的人應該從座位上站起來，到犯錯的人那裡去，根據他所見、所聞、所懷疑的事情進行規勸。事情分為三個方面：一是犯了波羅夷（斷頭罪）、僧殘（僅次於斷頭罪的重罪）以及偷蘭（中等罪），這稱為戒律方面的問題；二是破除正見而持有邪見；三是從波逸提（輕罪）乃至惡口（粗惡的言語），這稱為行為方面的問題。所見、所聞、所懷疑的事情就從這三個方面產生。規勸的人可以在私下裡或大眾場合說：『你應該記住你所犯的錯誤。不得參與僧團的法事，應該離開。如法地消除罪過後，才能回來加入僧團。』這稱為規勸憶念。如果規勸不成功，僧團集合后，犯錯的人單獨坐在一處。規勸的人問：『有罪的人願意接受規勸嗎？』回答說：『願意。』有罪的人聽完后就起身離開，這就不算規勸成功。規勸他人的人問完后就離開，就像六群比丘那樣。如果問了犯錯的人，問完就離開，也不算規勸成功。什麼時候才算規勸成功呢？僧團全部集合並表決同意，犯錯的人也在場並表決同意，規勸的人也在場，這些條件都具備才算規勸成功。尊者薩婆多（Sarvastivada，一切有部）說：『規勸的人對犯錯的人說：「我念及你、告訴你、規勸你。」犯錯的人回答說：「你念及我、告訴我、規勸我。太好了！」』接受規勸的人，不應該接受五種人的規勸：一是沒有慚愧心；二是不廣泛學習；三是經常尋找別人的過錯；四是喜歡爭鬥；五是想要捨棄僧服還俗。不應該接受這五種人的規勸，這稱為不接受規勸。佛陀告訴眾比丘：『規勸的人在犯錯的人那裡徵求同意后，不應該離開。離開的人會犯突吉羅罪（輕罪）。從今以後，規勸的人與犯錯的人約定在同一個僧伽藍（僧院）中，無論是集體飲用甜漿、食用粥，還是舉行布薩（懺悔）或自恣（聽憑他人指責自己的過失）等一切法事集會的地方，都應該在僧眾面前規勸完畢后再離開。如果沒有大眾，就在一兩位具有知見的三藏（Tripitaka，經律論）比丘面前規勸完畢后再離開。』尊者彌沙塞（Mahisasaka，化地部）說：『止語羯磨（Brahmanda，梵壇）是指，如果有比丘，一是破戒、二是……』

【English Translation】 English version: When there is something to be dealt with, do not all sit together in one place. The admonisher should rise from his seat and go to the offender, according to what he has seen, heard, and suspected. Matters fall into three categories: first, Parajika (defeat), Sanghavasesa (formal meeting of the Sangha), and Thullanikkaya (serious offense), which are called matters of discipline; second, abandoning right view and dwelling in wrong view; third, from Pacittiya (expiation) to harsh speech, which are called matters of conduct. Seeing, hearing, and suspecting arise from these three categories. The admonisher may speak in private or in public, saying: 'You should remember the offense you have committed. You must not participate in the Sangha's activities and should leave. After the offense has been properly expiated, you may return to the Sangha.' This is called admonishing remembrance. If the admonishment is unsuccessful, the Sangha gathers, and the offender sits separately. The admonisher asks: 'Does the offender accept admonishment?' The offender replies: 'I do.' If the offender gets up and leaves after hearing this, the admonishment is not successful. If the admonisher asks and then leaves, like the group of six monks, it is not successful. If the offender is asked and then the questioner leaves, it is not successful either. When is the admonishment considered successful? When the entire Sangha gathers and gives its consent, the offender is present and gives his consent, and the admonisher is present. All these conditions together constitute a successful admonishment. Venerable Sarvastivada (Sarvastivada) said: 'The admonisher says to the offender: "I remember you, tell you, and admonish you." The offender replies: "You remember me, tell me, and admonish me. Excellent!"' The one receiving admonishment should not accept admonishment from five types of people: first, those who are shameless and without remorse; second, those who do not study widely; third, those who constantly seek the faults of others; fourth, those who are fond of quarreling; fifth, those who desire to renounce the robes and return to lay life. One should not accept admonishment from these five types of people; this is called not accepting admonishment. The Buddha told the monks: 'After obtaining consent from the offender, the admonisher should not leave. Leaving incurs a Dukkhata (minor offense). From now on, the admonisher and the offender should agree to meet in the same Sangharama (monastery), whether it is a gathering to drink sweet drinks, eat porridge, or hold Uposatha (confession) or Pavarana (invitation to be reproved) ceremonies, all places where Dharma activities are held. The admonishment should be completed in front of the Sangha before leaving. If there is no large assembly, the admonishment should be completed in front of one or two learned Tripitaka (Tripitaka) monks before leaving.' Venerable Mahisasaka (Mahisasaka) said: 'Brahmanda (Brahmanda) means that if there is a monk, first, who has broken the precepts, second, who...'

破見、三破行。此人眾僧應立五德故諫。若性不受人語，兼恃聰明多智徒眾甚大，復恃國王大臣之力，不受諫者，眾僧應當與作不語羯磨。』是名止語。

「止不說戒者，佛告諸比丘：『眾中若有不清凈者，止不應說戒。』六群比丘聞佛語已，即遍諸寺唱言：『佛止，不聽說戒。』世尊告曰：『吾不止清凈比丘說戒。若七聚中乃至惡語，僧集時眾中有犯者止，無犯者便說。』是名止說戒。

「止自恣者，佛告諸比丘：『眾中若有不清凈，止不應自恣。當作止自恣羯磨，應檢校不清凈者。若重驅出，輕者令其懺悔，然後自恣。若此不清凈者，自恃聰明多智，亦恃徒眾國王大臣力，不可驅出者，當至后自恣。后自恣時到，猶不出者，眾僧可別自恣得清凈耳。』

「云何名波羅提木叉？波羅提木叉者，名最勝義。以何義故名為最勝？諸善之本以戒為根，眾善得生，故言勝義。複次戒有二種：一出世；二世間。此世間者，能與出世作因，故言最勝。複次戒有二種：一者依身口；二者依心。由依身口戒，得依心戒，故名為首。是波羅提木叉，布薩犍度中當廣說。

「復有五種廣略說戒。說戒序、四事竟，余戒皆言汝等數數聞。第二說戒序、四事、十三事竟，余戒皆言汝等數數聞。第三說戒序、四事、十

【現代漢語翻譯】現代漢語譯本：『破見、三破行（行為不端的三種表現）。對於這種人，僧團應該根據五德（五種美德）的原則進行勸諫。如果此人性情頑固不聽勸告，又仗著自己聰明多智，徒眾眾多，還仗著國王大臣的勢力，不接受勸諫，僧團應當對他進行不語羯磨（一種禁止其發言的儀式）。』這叫做止語。

『止不說戒者，佛告訴眾比丘：『僧團中如果有人不清凈，就不應該說戒。』六群比丘（指行為不端的六位比丘）聽到佛的話后，就到處在各個寺廟宣揚說：『佛禁止聽聞說戒。』世尊告訴他們說：『我沒有禁止清凈的比丘說戒。如果七聚（七種罪行）中乃至惡語，僧團集會時，眾中有人犯戒就停止說戒，沒有人犯戒就繼續說。』這叫做止說戒。

『止自恣者，佛告訴眾比丘：『僧團中如果有人不清凈，就不應該進行自恣（一種懺悔儀式）。應當進行止自恣羯磨，應該檢查不清凈的人。如果情節嚴重就驅逐出去，情節輕微就令其懺悔，然後才能自恣。如果這個不清凈的人，仗著自己聰明多智，也仗著徒眾、國王大臣的勢力，無法驅逐出去，就等到下次自恣。下次自恣時到了，仍然不出去，眾僧可以分別自恣，以求得清凈。』

『什麼叫做波羅提木叉（戒律）？波羅提木叉，意思是『最勝義』。因為什麼緣故稱為『最勝』呢？因為一切善行的根本在於戒律，眾多的善行由此而生，所以說是『勝義』。其次，戒律有兩種：一是出世間的；二是世間的。這世間的戒律，能為出世間的戒律作因，所以說是『最勝』。再次，戒律有兩種：一是依身口而行的；二是依心而行的。由於依身口而行的戒律，才能得到依心而行的戒律，所以戒律是首要的。這波羅提木叉，在布薩犍度（說戒犍度）中應當詳細解說。

『又有五種廣略地說戒的方式。第一種是說完說戒序、四事（四波羅夷罪）后，其餘的戒條都說『你們要常常聽聞』。第二種是說完說戒序、四事、十三事（十三僧殘罪）后，其餘的戒條都說『你們要常常聽聞』。第三種是說完說戒序、四事、十

【English Translation】 English version: 'Breaking views, three kinds of misconduct. For such a person, the Sangha should advise based on the five virtues. If this person is stubborn and does not listen to advice, relies on their intelligence and wisdom, has a large following, and relies on the power of the king and ministers, and does not accept advice, the Sangha should perform a 'no-speaking Karma' (a ritual to prohibit them from speaking). This is called 'stopping speech'.'

'Stopping the recitation of precepts, the Buddha told the Bhikkhus: 'If there are impure individuals in the Sangha, the precepts should not be recited.' The group of six Bhikkhus (referring to six Bhikkhus with misconduct) heard the Buddha's words and proclaimed throughout the monasteries: 'The Buddha has stopped the hearing of the recitation of precepts.' The World Honored One told them: 'I have not stopped the pure Bhikkhus from reciting the precepts. If among the seven categories (seven types of offenses), even evil speech, when the Sangha gathers, if someone has committed an offense, stop the recitation; if no one has committed an offense, then continue.' This is called 'stopping the recitation of precepts'.'

'Stopping self-exhortation, the Buddha told the Bhikkhus: 'If there are impure individuals in the Sangha, self-exhortation (a confession ritual) should not be performed. A 'stopping self-exhortation Karma' should be performed, and the impure individuals should be investigated. If the offense is serious, they should be expelled; if the offense is minor, they should be made to repent, and then they can perform self-exhortation. If this impure individual relies on their intelligence and wisdom, and also relies on the power of their followers, the king, and ministers, and cannot be expelled, then wait until the next self-exhortation. If the time for the next self-exhortation arrives and they still do not leave, the Sangha can perform separate self-exhortations to achieve purity.'

'What is called Pratimoksha (precepts)? Pratimoksha means 'supreme meaning'. Why is it called 'supreme'? Because the root of all good deeds lies in the precepts, and numerous good deeds arise from them, therefore it is called 'supreme meaning'. Furthermore, there are two types of precepts: one is transcendental; the other is mundane. These mundane precepts can be the cause for transcendental precepts, therefore they are called 'supreme'. Furthermore, there are two types of precepts: one is based on body and speech; the other is based on mind. Because of the precepts based on body and speech, one can attain the precepts based on mind, therefore precepts are paramount. This Pratimoksha should be explained in detail in the Uposatha Khandhaka (recitation of precepts section).'

'There are five ways to recite the precepts with varying degrees of detail. The first is to recite the introduction to the precepts and the four matters (four Parajika offenses), and then say for the remaining precepts, 'You should hear them often'. The second is to recite the introduction to the precepts, the four matters, and the thirteen matters (thirteen Sanghadisesa offenses), and then say for the remaining precepts, 'You should hear them often'. The third is to recite the introduction to the precepts, the four matters, and the ten'

三事、二不定竟，余戒皆言汝等數數聞。第四說戒序乃至三十事竟，余戒皆言汝等數數聞。第五如上廣說。比丘法要誦波羅提木叉，若不誦者，有誦毗尼處三時就彼處住。何以故？若所犯所疑，懺悔解疑得除罪也。是故佛制比丘要誦波羅提木叉。

「何故名布薩？斷名布薩。能斷所犯、能斷煩惱、斷一切不善法，名布薩義。清凈名布薩。云何名布薩羯磨？眾僧欲布薩時，眾中最小者應掃堂敷坐具取香水灑地燃燈，如此諸事，皆名布薩羯磨。

「云何名自恣？比丘夏坐已訖，于智慧清凈比丘前乞見聞疑罪。所以乞者，夏九十日中欲明持戒律及與余善皆無毀失，是故安居竟始得自恣名。何故佛教作自恣？一各各相課；二各各相憶念；三互相教授；四各各相恭敬；五語皆相隨；六皆有依非無依。是故名自恣。自恣羯磨者，眾中最下座應掃堂敷敷具燃燈取香火，如此事皆名羯磨。若界里不羯磨凈廚處，宿食，沙門皆不得食。當於爾時。佛游于跋利耆國，展轉游行到毗離國。聞諸比丘聲高，佛問阿難：『此眾僧諍何等事？』阿難即往看，見比丘積聚食甚多。來白佛言：『世尊！舊住比丘沙彌及凈人慾辦食與客比丘，是以聲高。』佛即告阿難言：『汝往語諸比丘：「從今以往，非僧集羯磨凈廚，界內宿食皆不得食。」

【現代漢語翻譯】現代漢語譯本三事（三種罪行）、二不定（兩種不確定的罪行）竟，其餘戒律都說你們常常聽聞。第四次說戒序乃至三十事竟，其餘戒律都說你們常常聽聞。第五次如上廣泛解說。比丘的要務是背誦波羅提木叉（戒經），如果不背誦，在有背誦毗尼（戒律）的地方，要三次前往那裡居住。為什麼呢？因為所犯的罪過或所懷疑的事情，通過懺悔解除疑惑，就能消除罪業。因此，佛制定比丘必須背誦波羅提木叉。

『為什麼叫做布薩（Upavasatha，齋戒）？斷除叫做布薩。能夠斷除所犯的罪過、能夠斷除煩惱、斷除一切不善法，這就是布薩的意義。清凈叫做布薩。』『怎樣叫做布薩羯磨（Upavasatha-kamma，齋戒儀式）？眾僧想要舉行布薩時，僧眾中年紀最小的人應該打掃殿堂、鋪設坐具、取香水灑地、點燃燈火，這些事情都叫做布薩羯磨。』

『怎樣叫做自恣（Pavarana，解夏）？比丘夏季安居結束后，在智慧清凈的比丘面前請求指出自己的見聞疑罪。之所以要這樣做，是因為在夏季九十天中，想要表明自己持戒律以及其他善行都沒有毀壞缺失，因此安居結束后才能進行自恣。』『為什麼佛陀教導要舉行自恣？一是互相督促；二是互相憶念；三是互相教授；四是互相恭敬；五是言語互相隨順；六是都有依靠而非沒有依靠。』因此叫做自恣。自恣羯磨是，僧眾中座位最低的人應該打掃殿堂、鋪設坐具、點燃燈火、取香火，這些事情都叫做羯磨。如果在界限內沒有通過羯磨（Kamma，儀式）來凈化廚房，那麼僧人就不得食用隔夜食物。當時，佛陀在跋利耆國（Vajjī）游化，輾轉來到毗離國（Vesali）。聽到眾比丘聲音喧譁，佛陀問阿難（Ananda）：『這些僧眾在爭論什麼事情？』阿難立刻前去檢視，看見比丘們積聚了大量的食物。回來稟告佛陀說：『世尊！舊住的比丘、沙彌（Sramanera，小沙彌）以及凈人想要準備食物供給客比丘，因此聲音喧譁。』佛陀立刻告訴阿難說：『你前去告訴眾比丘：「從今以後，沒有通過僧團羯磨凈化的廚房，界限內的隔夜食物都不得食用。」』

【English Translation】 English version The three offenses (three kinds of offenses), the two uncertain offenses, all other precepts say that you have often heard. The fourth recitation of the precepts, from the introduction to the thirty matters, all other precepts say that you have often heard. The fifth is explained extensively as above. The essential practice for monks is to recite the Pratimoksha (code of monastic rules); if they do not recite it, they should reside three times in a place where the Vinaya (monastic discipline) is recited. Why? Because offenses committed or doubts arising can be resolved through repentance and the removal of doubts, thus eliminating sins. Therefore, the Buddha established that monks must recite the Pratimoksha.

『Why is it called Upavasatha (齋戒, observance day)? Cessation is called Upavasatha. Being able to cease offenses committed, being able to cease afflictions, ceasing all unwholesome dharmas, this is the meaning of Upavasatha. Purity is called Upavasatha.』『What is called Upavasatha-kamma (齋戒儀式, observance ceremony)? When the Sangha (僧伽, monastic community) wishes to perform Upavasatha, the youngest among the monks should sweep the hall, lay out the seating, take scented water to sprinkle the ground, and light lamps; these things are all called Upavasatha-kamma.』

『What is called Pavarana (解夏, end of rainy season retreat)? After the monks have completed the summer retreat, they request to be told of any seen, heard, or suspected offenses from monks with wisdom and purity. The reason for this request is that during the ninety days of the summer, they wish to demonstrate that their adherence to the precepts and other virtuous practices have not been damaged or lost; therefore, they can only perform Pavarana after the retreat is completed.』『Why did the Buddha teach the performance of Pavarana? First, to encourage each other; second, to remind each other; third, to teach each other; fourth, to respect each other; fifth, to follow each other in speech; sixth, to have reliance and not be without reliance.』 Therefore, it is called Pavarana. The Pavarana-kamma is that the monk with the lowest seat in the Sangha should sweep the hall, lay out the seating, light lamps, and take incense; these things are all called Kamma (儀式, ceremony). If the kitchen within the boundary is not purified through Kamma, monks may not eat overnight food. At that time, the Buddha was traveling in the country of Vajjī (跋利耆國), and gradually arrived in the country of Vesali (毗離國). Hearing the loud voices of the monks, the Buddha asked Ananda (阿難): 『What are these monks arguing about?』 Ananda immediately went to investigate and saw that the monks had accumulated a large amount of food. He returned and reported to the Buddha: 『Venerable One! The resident monks, Sramaneras (沙彌, novice monks), and lay attendants want to prepare food to offer to the visiting monks, therefore their voices are loud.』 The Buddha immediately told Ananda: 『Go and tell the monks: 「From now on, if the kitchen within the boundary has not been purified through Sangha Kamma, overnight food may not be eaten.」』

』復於一時，世尊在波羅㮈，時世饑饉，眾僧皆積聚穀米界外安止，人皆盜持去。諸比丘展轉相語，往白世尊。佛言：『儉年聽穀米在界里，乃至藥草亦如是。』

「復於一時，世儉谷貴人無禮義。諸比丘在界外熟食，有力者皆摶撮持去。諸比丘白佛，佛言：『聽汝等界里熟食、界內食。』復為沙彌凈人分減持去，復白世尊。佛言：『聽諸比丘手自熟食。』

「爾時世尊在舍衛國。有一病比丘常食粥，檀越為日日送。值一日中城門閉，不得來，比丘失食。佛即為此病比丘，界里白二羯磨結凈廚處，聽此凈處煮粥食之。時諸比丘生疑，謂此比丘食共宿食、界里熟飯食、手自作食。佛言：『非宿食、非界里熟食、非手自作。乃至藥草亦如是。』

「爾時世尊在波羅㮈國。時世饑荒，諸比丘隨路而行，見熟果皆落在地，不得自取待凈人頃。後有白衣來至，即取持去。比丘白佛。佛言：『聽汝草覆頭待凈人。』草覆頭待凈人頃，復有白衣來披草，見之即取持去。復白世尊。佛言：『聽汝手自取之，持去至凈人所著地，還如法受食之。』諸比丘白佛：『齊谷貴已來，愿世尊聽諸比丘食殘宿食、手自作食、自得取果。』佛言：『齊谷貴已來可爾。』若比丘中前得食，更至余處得食已足，還來以此食施施主。時世

【現代漢語翻譯】現代漢語譯本：又一次，世尊在波羅奈（Bārāṇasī，古印度城市名），當時世道饑荒，眾僧都聚集穀米在界外安頓，人們都偷拿穀米離去。眾比丘輾轉相告，前去稟告世尊。佛說：『饑荒之年允許穀米在界里，乃至藥草也如此。』

又一次，世道饑荒穀米昂貴，人們沒有禮義。眾比丘在界外煮熟食物，有力氣的人都成團成把地拿走。眾比丘稟告佛，佛說：『允許你們在界里煮熟食物、在界內食用。』又有沙彌（Śrāmaṇera，佛教術語，指出家后尚未受具足戒的男子）和凈人（Upāsaka，佛教術語，指在家信徒）分減拿走，又稟告世尊。佛說：『允許眾比丘親手煮熟食物。』

當時世尊在舍衛國（Śrāvastī，古印度城市名）。有一位生病的比丘經常食用粥，檀越（Dānapati，佛教術語，指施主）每天為他送粥。趕上有一天城門關閉，送粥的人無法前來，比丘沒有食物可吃。佛就為這位生病的比丘，在界里通過白二羯磨（jñapti-dvitiya-karma，佛教術語，一種僧團的議事方式）結凈廚處，允許他在這凈處煮粥食用。當時眾比丘產生疑問，認為這位比丘食用了共宿食、界里煮熟的飯食、親手做的食物。佛說：『不是宿食、不是界里煮熟的食物、不是親手做的。乃至藥草也如此。』

當時世尊在波羅奈國（Bārāṇasī，古印度城市名）。當時世道饑荒，眾比丘沿著道路行走，看見成熟的果實都落在地上，不能自己取用，要等待凈人（Upāsaka，佛教術語，指在家信徒）到來。後來有在家信徒來到，就拿走了果實。比丘稟告佛。佛說：『允許你們用草覆蓋果實，等待凈人。』用草覆蓋果實等待凈人期間，又有在家信徒來掀開草，看見果實就拿走了。又稟告世尊。佛說：『允許你們親手取用果實，拿到凈人所在的地方放在地上，再如法受用食用。』眾比丘稟告佛：『自從穀米昂貴以來，希望世尊允許眾比丘食用剩餘的宿食、親手做的食物、自己取得的果實。』佛說：『自從穀米昂貴以來可以這樣做。』如果比丘在上午得到食物，再去其他地方得到食物已經足夠，回來后把這些食物施捨給施主。當時世道

【English Translation】 English version: Again, at one time, the World-Honored One was in Bārāṇasī (Bārāṇasī, an ancient Indian city). At that time, there was a famine, and all the monks gathered grain and rice outside the boundary to settle down, but people stole and took it away. The monks told each other and went to inform the World-Honored One. The Buddha said, 'In famine years, grain and rice are allowed within the boundary, and so are medicinal herbs.'

Again, at one time, there was a famine, and grain was expensive, and people had no sense of propriety. The monks cooked food outside the boundary, and those with strength grabbed and took it away in handfuls. The monks told the Buddha, and the Buddha said, 'You are allowed to cook food within the boundary and eat it within the boundary.' Then Śrāmaṇeras (Śrāmaṇera, a Buddhist term referring to a male who has left home but has not yet received full ordination) and Upāsakas (Upāsaka, a Buddhist term referring to a lay follower) divided and took it away, and they informed the World-Honored One again. The Buddha said, 'The monks are allowed to cook food themselves.'

At that time, the World-Honored One was in Śrāvastī (Śrāvastī, an ancient Indian city). There was a sick monk who often ate porridge, and a Dānapati (Dānapati, a Buddhist term referring to a benefactor) sent it to him every day. One day, the city gate was closed, and he could not come, and the monk had no food to eat. The Buddha then established a clean kitchen area within the boundary for this sick monk through jñapti-dvitiya-karma (jñapti-dvitiya-karma, a Buddhist term referring to a method of deliberation in the Sangha), allowing him to cook and eat porridge in this clean place. At that time, the monks were suspicious, thinking that this monk was eating leftover food, cooked food within the boundary, and food made by himself. The Buddha said, 'It is not leftover food, not cooked food within the boundary, and not made by himself. And so are medicinal herbs.'

At that time, the World-Honored One was in the country of Bārāṇasī (Bārāṇasī, an ancient Indian city). At that time, there was a famine, and the monks walked along the road and saw ripe fruits fallen on the ground, but they could not take them themselves and had to wait for an Upāsaka (Upāsaka, a Buddhist term referring to a lay follower) to come. Later, a layperson came and took the fruits away. The monks told the Buddha. The Buddha said, 'You are allowed to cover the fruits with grass and wait for an Upāsaka.' While covering the fruits with grass and waiting for an Upāsaka, another layperson came, uncovered the grass, saw the fruits, and took them away. They told the World-Honored One again. The Buddha said, 'You are allowed to take the fruits yourself, take them to the place where the Upāsaka is, put them on the ground, and then receive and eat them according to the Dharma.' The monks told the Buddha, 'Since the price of grain has been high, we hope that the World-Honored One will allow the monks to eat leftover food, food made by themselves, and fruits obtained by themselves.' The Buddha said, 'Since the price of grain has been high, it is allowed.' If a monk obtains food in the morning and then obtains enough food elsewhere, he can return and give this food to the benefactor. At that time, the world

饑儉，施主即食。比丘往白佛：『昨日有殘食，與施主，望後日得食。施主即自食。』佛言：『荒年聽無施主得自舉食。』時有大德眾僧，為國王大臣所重，諸檀越請入聚落食。食已餘殘持來到寺，與余比丘。『欲食者，若世儉時不作殘食得食，至豐時與施主作殘食法然後得食。若於后時谷貴人民饑饉。諸比丘食后得果欲食者，不作殘食法亦得食；后豐已不得。儉時若比丘得種種草根及藥根可食者，無施主得自舉食；后豐時不得。』

「云何名受迦絺那衣如法？眾僧齊集、現前無留難，檀越施新如法衣，應受。如法者，非錦衣、非上色衣，是名如法衣。界內眾僧病者、營三寶事者與欲，然後白二羯磨，是名如法。云何不名受？非法群品、界外眾僧，是名不受。

「舍迦絺那衣法。五月已滿，眾僧齊集、現前無留難者，界內眾僧如法與欲，白二羯磨不作余羯磨，是名如法舍。有八種舍迦絺那衣：一者受衣已后出園，是名去後舍。二若比丘受功德衣已，出寺遊行求索在外，聞僧已舍衣竟，作是念：『我當更求余衣。』是名盡時舍。三受功德衣已，出外遊行訖，聞寺上已舍衣竟，作是念：『我今更不求衣。』是名究竟舍。四若比丘受衣已，出外求衣，得衣已賊即盜衣，聞寺上已舍竟，是名失時舍。五若比丘受衣

【現代漢語翻譯】現代漢語譯本：

饑荒之年，如果沒有施主，比丘可以自己取食。有比丘稟告佛陀：『昨天有剩餘的食物，給了施主，希望後天能得到食物。結果施主自己吃了。』佛陀說：『荒年允許沒有施主的情況下，比丘可以自己取食。』當時有一些德高望重的僧侶，受到國王大臣的尊重，許多施主邀請他們到村落里去吃飯。吃完后，他們把剩餘的食物帶回寺廟，分給其他的比丘。『想吃的，如果在世道不好的時候，沒有做殘食法也能吃；到了豐收的時候，要對施主的食物做了殘食法才能吃。如果在以後的日子裡，穀物昂貴，人民飢餓，比丘們飯後得到水果想吃，不做殘食法也可以吃；以後豐收了就不可以了。饑荒的時候，如果比丘得到各種草根和藥根可以吃的，沒有施主的情況下可以自己取食；豐收的時候不可以。』『怎樣才算是如法地接受迦絺那衣（Kathina，一種佈施的僧衣）呢？眾僧聚集，沒有阻礙，施主佈施新的如法衣，就應該接受。如法的衣服，不是錦衣，也不是上等顏色的衣服，這才是如法衣。界內的眾僧，有生病的，或者有營建三寶事情的，都給予同意，然後進行白二羯磨（Baini-kamma，一種僧團的儀式），這才是如法。怎樣才算是不接受呢？非法的群體，界外的眾僧，這就算是不接受。』『舍迦絺那衣（Kathina，一種佈施的僧衣）的方法。五個月已滿，眾僧聚集，沒有阻礙，界內的眾僧如法地給予同意，進行白二羯磨，不做其他的羯磨，這才是如法地捨棄。有八種舍迦絺那衣的情況：第一種是接受衣服之後離開寺院，這叫做去後舍。第二種是如果比丘接受了功德衣之後，離開寺院去乞討，在外面，聽到僧團已經舍迦絺那衣完畢，心裡想：『我應當再去求其他的衣服。』這叫做盡時舍。第三種是接受了功德衣之後，出去乞討完畢，聽到寺院裡已經舍迦絺那衣完畢，心裡想：『我現在不再求衣服了。』這叫做究竟舍。第四種是如果比丘接受了衣服之後，出去求衣，得到衣服后被賊偷走了，聽到寺院裡已經舍迦絺那衣完畢，這叫做失時舍。第五種是如果比丘接受了衣服

【English Translation】 English version:

In times of famine, if there is no donor, the Bhikkhu (Buddhist monk) may take food for himself. A Bhikkhu reported to the Buddha: 'Yesterday there was leftover food, which I gave to a donor, hoping to receive food the day after. But the donor ate it himself.' The Buddha said: 'In famine years, if there is no donor, Bhikkhus are allowed to take food for themselves.' At that time, there were some virtuous monks who were respected by the king and ministers, and many donors invited them to eat in the villages. After eating, they brought the leftover food back to the monastery and shared it with the other Bhikkhus. 'Those who want to eat, if it is a time of hardship, can eat without performing the 'residual food' procedure; when it is a time of plenty, they must perform the 'residual food' procedure on the donor's food before eating it. If in later times, grains are expensive and people are starving, Bhikkhus who obtain fruit after meals and want to eat it may do so without performing the 'residual food' procedure; this is not allowed after a time of plenty. In times of famine, if Bhikkhus obtain various edible grass roots and medicinal roots, they may take them for themselves without a donor; this is not allowed in times of plenty.' 'How is the acceptance of the Kathina robe (Kathina, a type of monastic robe offered as alms) considered lawful? When the Sangha (monastic community) gathers, without any hindrances, and a donor offers a new, lawful robe, it should be accepted. A lawful robe is not a brocade robe, nor a robe of superior color; this is considered a lawful robe. If the monks within the boundary are sick or engaged in the affairs of the Three Jewels, they give their consent, and then the Baini-kamma (Baini-kamma, a type of Sangha ritual) is performed; this is considered lawful. How is it considered not accepted? An unlawful group, monks outside the boundary, this is considered not accepted.' 'The method of relinquishing the Kathina robe (Kathina, a type of monastic robe offered as alms). After five months have passed, when the Sangha gathers, without any hindrances, the monks within the boundary lawfully give their consent, and the Baini-kamma is performed, without performing any other kamma; this is considered lawful relinquishment. There are eight situations for relinquishing the Kathina robe: The first is when one leaves the monastery after receiving the robe; this is called 'relinquishment after departure.' The second is if a Bhikkhu, after receiving the merit robe, leaves the monastery to beg for alms, and while outside, hears that the Sangha has completed the relinquishment of the Kathina robe, and thinks: 'I should go and seek other robes.' This is called 'relinquishment at the end of the time.' The third is if one receives the merit robe, goes out to beg for alms, and hears that the monastery has completed the relinquishment of the Kathina robe, and thinks: 'I will no longer seek robes.' This is called 'ultimate relinquishment.' The fourth is if a Bhikkhu receives the robe, goes out to seek robes, and after obtaining a robe, it is stolen by a thief, and then hears that the monastery has completed the relinquishment of the Kathina robe; this is called 'relinquishment at the time of loss.' The fifth is if a Bhikkhu receives the robe.'

已，出外乞索望得衣，乞不得，聞寺上已舍迦絺那衣，是名希望斷時舍。六若比丘受衣已，出外求索，聞寺上已舍，作是念：『我當更求三衣。』是名聞時舍。七若比丘受衣已，出界外行，望得即還，經多日回在界外，聞寺上已舍衣，是名在界外舍。八若比丘受衣已，出外求衣，若得不得即來還寺，及僧舍衣，是名如法舍。除此八種已，非法群品皆不名受亦不名舍。

「分亡比丘物。衣缽坐具、針氈綖囊、拘執衣毛深三指、傘蓋剃刀，是名可分眾具。尊者迦葉惟說曰：『分亡比丘物法，先將亡者去藏已，眾僧還來到寺。現前僧應集，集已取亡比丘物著眾僧前，遣一人分處。可分、不可分物，各別著一處。三衣與看病者，余物現前僧應分。若有奴婢應放令去，若不放應使作僧祇凈人，像駝馬牛驢與寺中常住僧運致。此亡比丘若有生息物在外，應遣寺中僧祇凈人推覓取之，得已入此寺常住僧。瓦鐵所作，應可分物。鐵杓鐵鐲[金(亡/(睪-幸+(月姹)))]、斤斧五尺刀、戶鉤針筒、刀子剪刀、鐵杖香爐火爐槃、傘蓋蓋莖香筒，如是等廣知。大銅盂小銅盂、鐲[金(亡/(睪-幸+(月姹)))]銅杖，如是等名數皆如鐵也。何故名重衣？重有二種：一者價重、二者能遮寒，故名為重。衣者要凈受持，

【現代漢語翻譯】現代漢語譯本：如果比丘已經接受了衣服，然後外出乞討希望得到衣服，但沒有乞討到，聽說寺院已經分發了迦絺那衣（Kāṣāya-cīvara，一種功德衣），這稱為希望斷絕時的捨棄。如果比丘接受了衣服后，外出求索，聽說寺院已經分發了迦絺那衣，心想：『我應當再去求三衣（tricīvara，僧侶的三件主要衣物）。』這稱為聽到訊息時的捨棄。如果比丘接受了衣服后，出界外行走，希望得到衣服后立即返回，經過多日回到界外，聽說寺院已經分發了衣服，這稱為在界外舍棄。如果比丘接受了衣服后，外出求衣，無論得到與否都立即返回寺院，並將衣服交給僧團，這稱為如法捨棄。除了這八種情況，其他不符合規定的行為都不能稱為接受，也不能稱為捨棄。

分配亡故比丘的遺物。衣、缽（pātra，食器）、坐具（niṣīdana，坐墊）、針氈（sūcīvastra，縫紉用具）、綖囊（yāpana，濾水囊）、拘執衣毛（kaupīna，遮羞布）深三指、傘蓋（chatra，傘）、剃刀（kṣura，剃鬚刀），這些是可以分配的物品。尊者迦葉（Mahākāśyapa）說：『分配亡故比丘遺物的方法是，先將亡者的遺體移走，然後僧眾回到寺院。現前僧眾應當聚集，聚集后將亡故比丘的遺物放在僧眾面前，派遣一人進行分配。可分配和不可分配的物品，分別放在不同的地方。三衣（tricīvara）給照顧病人的人，剩餘的物品由現前僧眾分配。如果有奴婢，應當放他們離開，如果不放，應當讓他們做僧祇（saṃgha，僧團）的凈人（kappiyakāraka，服務人員），像、駝、馬、牛、驢用來為寺院的常住僧運送物資。如果這位亡故比丘有生息的財物在外，應當派遣寺院的僧祇凈人去尋找並取回，得到后歸入這座寺院的常住僧所有。瓦和鐵所製作的物品，應當是可分配的物品。鐵勺、鐵鐲、[金(亡/(睪-幸+(月姹)))]、斤斧、五尺刀、戶鉤、針筒、刀子、剪刀、鐵杖、香爐、火爐、槃（pātra，缽）、傘蓋、蓋莖、香筒，像這些等等，可以廣泛瞭解。大銅盂、小銅盂、鐲[金(亡/(睪-幸+(月姹)))]、銅杖，像這些等等，名稱都和鐵器一樣。為什麼稱為重衣（garuka-cīvara，貴重衣）？重有兩種含義：一是價格貴重，二是能夠遮擋寒冷，所以稱為重衣。衣服需要清凈地接受和持有，'

【English Translation】 English version: If a bhikkhu (monk) has already received a robe, and then goes out begging hoping to get another robe, but does not get it, and hears that the monastery has already distributed the Kathina robe (Kāṣāya-cīvara, a robe of merit), this is called abandonment at the time of hope being cut off. If a bhikkhu, having received a robe, goes out seeking, and hears that the monastery has already distributed the Kathina robe, thinking: 'I should go and seek the three robes (tricīvara, the three main robes of a monk) again.' This is called abandonment upon hearing the news. If a bhikkhu, having received a robe, goes outside the boundary, hoping to get a robe and return immediately, and after many days returns to the outside of the boundary, and hears that the monastery has already distributed the robe, this is called abandonment outside the boundary. If a bhikkhu, having received a robe, goes out seeking a robe, whether he gets it or not, immediately returns to the monastery, and gives the robe to the Sangha (saṃgha, monastic community), this is called abandonment according to the Dharma. Apart from these eight cases, other non-compliant behaviors cannot be called acceptance, nor can they be called abandonment.

Distributing the belongings of a deceased bhikkhu. Robes, alms bowl (pātra, eating vessel), sitting mat (niṣīdana, seat), needle case (sūcīvastra, sewing kit), water filter (yāpana, water strainer), loincloth (kaupīna, covering cloth) three finger-breadths deep, umbrella (chatra, parasol), razor (kṣura, shaving knife), these are distributable items. Venerable Mahākāśyapa said: 'The method of distributing the belongings of a deceased bhikkhu is to first remove the body of the deceased, and then the Sangha returns to the monastery. The present Sangha should gather, and after gathering, place the belongings of the deceased bhikkhu before the Sangha, and send one person to distribute them. Distributable and non-distributable items should be placed in separate places. The three robes (tricīvara) are given to the person caring for the sick, and the remaining items are distributed by the present Sangha. If there are slaves, they should be released, and if they are not released, they should be made kappiyakāraka (service personnel) of the Sangha (saṃgha, monastic community). Elephants, camels, horses, cattle, and donkeys are used to transport supplies for the resident Sangha in the monastery. If this deceased bhikkhu has property generating income outside, the kappiyakāraka of the monastery should be sent to find and retrieve it, and after obtaining it, it belongs to the resident Sangha of this monastery. Items made of tile and iron should be distributable items. Iron spoons, iron bracelets, [金(亡/(睪-幸+(月姹)))] , axes, five-foot knives, door hooks, needle cases, knives, scissors, iron staffs, incense burners, braziers, bowls (pātra, alms bowl), umbrellas, umbrella handles, incense tubes, like these and so on, can be widely understood. Large copper basins, small copper basins, bracelets [金(亡/(睪-幸+(月姹))], copper staffs, like these and so on, the names are all like ironware. Why is it called a heavy robe (garuka-cīvara, valuable robe)? Heavy has two meanings: one is that the price is high, and the other is that it can block the cold, so it is called a heavy robe. Robes need to be received and held purely,'

不凈不得。凈有二種：一染已著色名為凈；二者著色已安三點亦名為凈。若衣作已浣染三點，諸檀越見，知是沙門服非外道衣，是故名為重衣。』爾時尊者畢陵伽婆蹉眼痛，隨路而行，兩腳相跋東行西倒不能進路。佛遙見之，問諸比丘：『何以故？』爾時諸比丘白佛：『眼痛不見道故。』爾時佛言：『聽著革屣。』尊者畢陵伽婆蹉為國人所重，或用羅網而施者，或與象馬駱駝車乘及作一小寺施者。如此等施，佛皆聽受之。尊者眼痛故，檀越為作琉璃𣚰。諸比丘白佛言：『唯愿世尊聽畢陵伽婆蹉畜此𣚰治眼痛。』佛言：『此物價重，為病痛故聽畜。』復有諸檀越持種種銅鐵瓦瓶銅瓫銅盔如是等重物施，佛聽畜之：『若有人施柔軟極價好衣，聽作凈施畜之。』複次師所有重物，弟子不得自取，僧與得取。弟子不持此物著僧前，僧不得自取羯磨分之。何以故，此物屬四方僧故。何故複名重物者？前明重物就衣得名，今明重物就物得稱。不應分者，若私有寺及寺中所有田業果樹及象馬駱駝牛驢，乃至床榻瓫瓶養生之具，皆亦如是屬四方僧。若四方地外起大堂小房，此中所有物，現前僧不得分，亦屬四方僧也。此事衣犍度中應廣知。

「若糞掃衣在四方墻內者，比丘不應取也。衣若籬上及在城塹中，亦不應取。若穿墻作孔

【現代漢語翻譯】現代漢語譯本『不凈不能算作重物。所謂的『凈』有兩種：一是經過染色，已經著色的稱為『凈』；二是著色后，在上面點上三點，也稱為『凈』。如果衣服制作完成後，經過洗滌、染色並點上三點，施主們看到后，就知道這是沙門（Shramana，佛教出家修行者）的服裝，而不是外道的衣服，所以稱為重衣。』當時，尊者畢陵伽婆蹉（Pilindavatsa）眼睛疼痛，在路上行走時，兩腳互相絆倒，向東走卻向西倒，無法前進。佛陀遠遠地看見了，問眾比丘：『這是什麼緣故？』當時，眾比丘稟告佛陀：『因為他眼睛疼痛，看不見路。』當時，佛陀說：『允許他穿鞋子。』尊者畢陵伽婆蹉受到國人的尊重，有人用羅網捕獲獵物來供養他，有人贈送他大象、馬、駱駝、車乘，甚至有人建造一座小寺廟來供養他。對於這些供養，佛陀都允許他接受。尊者因為眼睛疼痛，施主們為他製作了琉璃瓶（Sphatika，一種透明的礦物）。眾比丘稟告佛陀說：『唯愿世尊允許畢陵伽婆蹉擁有這個琉璃瓶來治療眼痛。』佛陀說：『此物價值昂貴，因為他生病疼痛，所以允許他擁有。』又有施主們拿著各種銅鐵瓦瓶、銅盆、銅盔等貴重物品來佈施，佛陀允許僧團接受這些物品：『如果有人佈施柔軟、極其昂貴的好衣服，允許將其作為凈施（凈施，指供養僧眾的物品）來擁有。』此外，師父所有的貴重物品，弟子不得擅自拿取，必須經過僧團同意才能拿取。弟子不將這些物品放在僧團面前，僧團也不得擅自進行羯磨（Karma，業）分之。為什麼呢？因為這些物品屬於四方僧（四方僧，指來自四面八方的僧眾）所有。為什麼又稱為重物呢？前面所說的重物是就衣服而言，現在所說的重物是就物品本身而言。不應該分的東西，如果私有寺廟以及寺廟中所有的田地、產業、果樹以及大象、馬、駱駝、牛、驢，乃至床榻、盆瓶等生活用品，都同樣屬於四方僧所有。如果在四方地之外建造大堂小房，這裡面所有的物品，現前僧（現前僧，指目前在此地的僧眾）不得分，也屬於四方僧所有。這些事情在衣犍度（衣犍度，律藏中關於衣服的章節）中應該詳細瞭解。『如果糞掃衣（Pamsukula，指丟棄的或無人認領的衣服）在四方墻內，比丘不應該拿取。衣服如果在籬笆上或者在城壕中，也不應該拿取。如果穿墻打洞

【English Translation】 English version 'Impure things are not considered 'heavy'. 'Purity' is of two kinds: first, that which is dyed and colored is called 'pure'; second, after coloring, adding three dots is also called 'pure'. If, after a garment is made, it is washed, dyed, and marked with three dots, donors will recognize it as the clothing of a Shramana (Buddhist renunciate) and not that of a heretic, hence it is called a 'heavy garment'.' At that time, Venerable Pilindavatsa (a disciple of the Buddha) had an eye ailment. As he walked along the road, his feet stumbled against each other, and he fell eastward when trying to go west, unable to proceed. The Buddha saw him from afar and asked the Bhikkhus (monks): 'What is the reason for this?' The Bhikkhus replied to the Buddha: 'It is because his eyes are painful and he cannot see the path.' Then the Buddha said: 'I allow him to wear leather shoes.' Venerable Pilindavatsa was highly respected by the people of the country. Some offered him game caught in nets, while others gave him elephants, horses, camels, carts, and even built small monasteries for him. The Buddha allowed him to accept such offerings. Because the Venerable's eyes were painful, donors made him a crystal (Sphatika) vessel. The Bhikkhus said to the Buddha: 'We beseech the World-Honored One to allow Pilindavatsa to keep this crystal vessel to treat his eye pain.' The Buddha said: 'This item is valuable; because he is sick and in pain, I allow him to keep it.' Furthermore, some donors offered various heavy items such as copper and iron pots, earthenware jars, copper basins, and copper helmets. The Buddha allowed them to be kept: 'If someone offers soft, extremely valuable, and fine garments, I allow them to be kept as a pure offering (an offering dedicated to the Sangha).' Moreover, a disciple must not take a heavy item belonging to the teacher without permission; it can only be taken with the Sangha's approval. If a disciple does not present the item to the Sangha, the Sangha must not take it and divide it through Karma (action, deed). Why? Because these items belong to the Sangha of the four directions (monks from all over). Why is it called a 'heavy item'? The previous explanation of 'heavy item' refers to garments, while the current explanation refers to the item itself. Things that should not be divided include private monasteries and all the fields, properties, fruit trees, elephants, horses, camels, cows, donkeys, even beds, pots, and items for sustenance within the monastery; all these belong to the Sangha of the four directions. If large halls and small rooms are built outside the land of the four directions, the items within them must not be divided by the Sangha present (the monks currently residing there); they also belong to the Sangha of the four directions. These matters should be understood in detail in the Garment Section (a section in the Vinaya Pitaka concerning clothing). 'If a discarded garment (Pamsukula, a discarded or unclaimed garment) is within the walls of the four directions, a Bhikkhu should not take it. If a garment is on a fence or in a moat, it should also not be taken. If one breaks through a wall to make a hole

出死人處墻外衣，不應取也。佛所以制者，時世大疫死者無數，不能得遠著冢間，穿墻外安之。王家有制，不聽墻外安尸。禁防者即告令言：『誰持此死人衣去？當使負死人著冢間。』諸人答曰：『昨來沙門取之。』禁防即敕沙門：『負死人著冢間棄之。』佛以是因緣制比丘不聽取也。冢間死屍未壞者，此尸上衣不應取也。死屍上起塔，塔上所懸衣不應取。如是等糞掃衣皆不應取。有一比丘獨別處住，得病命終。此比丘所有衣缽資生之具，應屬現前僧。有一看病比丘不知法，持此衣物往詣世尊。佛即教言：『汝持此衣物詣僧從僧乞。從上座一一應問，得幾許分當施我。』一一乞乞已，眾僧當爲作白二羯磨施之。所以佛聽乞者，此人有看病之功，是故佛聽乞耳。復有所不應分物。何者？存在時所有經律，應分處與能讀誦者。若不及分處，現前僧應與能讀誦者，此物不應分賣也。若比丘獨在聚落中白衣捨命終，後有比丘比丘尼式叉摩尼沙彌沙彌尼，隨何者先來，檀越應用此物與之。若無來者，隨何寺近，應施近寺眾僧。

「何者名養生之具？人所須是。何者非養生之具？非人所用，名非養生。乃至畜生所須，名為養生。非畜生所須，名非養生。若比丘取他養生物，要語他，他與得取，不與不得取。畜生養生具，除解

【現代漢語翻譯】現代漢語譯本：從埋葬死人的地方或墻外的衣服，不應該拿取。佛陀制定此規定的原因是，當時世道大疫，死者無數，無法將死者運到遙遠的墳墓間安葬，只能在墻外安放。而王家有規定，不允許在墻外安放屍體。負責禁防的人就會宣告說：『誰拿走了這死人的衣服？要讓他把死人背到墳墓間去。』眾人回答說：『是昨天來的沙門拿走了。』禁防的人就命令沙門：『把死人背到墳墓間丟棄。』佛陀因為這個因緣，制定比丘不應該拿取死人衣物。墳墓間未腐爛的死屍，此屍體上的衣服不應該拿取。死屍上建造了塔，塔上懸掛的衣服不應該拿取。像這樣的糞掃衣都不應該拿取。有一位比丘獨自住在別處，得了病去世。這位比丘所有的衣缽和生活用具，應該屬於現前僧團。有一位照顧病人的比丘不懂得規矩，拿著這些衣物去見世尊。佛陀就教導他說：『你拿著這些衣物去僧團，向僧團乞求。從上座開始一一詢問，能分給你多少。』一一乞求完畢后，眾僧應當為他做白二羯磨（一種僧團儀式）施捨給他。佛陀允許他乞求的原因是，這個人有照顧病人的功勞，所以佛陀才允許他乞求。還有一些不應該分的東西。哪些呢？活著的時候所有的經律，應該分給能夠讀誦的人。如果來不及分，現前僧團應該給能夠讀誦的人，這些東西不應該分賣。如果比丘獨自在聚落中白衣的家中去世，之後有比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，無論誰先來，施主應該把這些東西給他們。如果沒有人來，就應該施捨給最近的寺院的眾僧。

『什麼叫做養生之具（供養生活的物品）？』人所需要的就是。『什麼叫做非養生之具？』不是人所用的，就叫做非養生之具。乃至畜生所需要的，叫做養生之具。不是畜生所需要的，叫做非養生之具。如果比丘拿取他人的養生物品，一定要告訴對方，對方允許才能拿取，不允許就不能拿取。畜生的養生之具，除了...

【English Translation】 English version: Clothes from a place where dead people are buried, or outside the wall, should not be taken. The reason the Buddha established this rule is that at that time, there was a great epidemic, and countless people died. It was impossible to transport the dead to distant tombs for burial, so they were placed outside the wall. However, the royal family had a rule that corpses were not allowed to be placed outside the wall. The person in charge of prohibition would announce: 'Who took the clothes of this dead person? He will have to carry the dead person to the tomb.' The people would answer: 'The Shramana who came yesterday took them.' The person in charge of prohibition would then order the Shramana: 'Carry the dead person to the tomb and discard him.' Because of this incident, the Buddha established that monks should not take the clothes of the dead. The corpse in the tomb that has not yet decayed, the clothes on this corpse should not be taken. If a pagoda is built on the corpse, the clothes hanging on the pagoda should not be taken. Such discarded clothes should not be taken. If a monk lives alone in a separate place and dies of illness, all the monk's robes and living utensils should belong to the Sangha (monastic community) present. If a monk who takes care of the sick does not know the rules and takes these items to the World Honored One, the Buddha would instruct him: 'Take these items to the Sangha and ask the Sangha for them. Ask each of the senior monks how much they can give you.' After asking each one, the Sangha should perform a 'White Second Karma' (a type of Sangha ritual) to give it to him. The reason the Buddha allows him to ask is that this person has the merit of taking care of the sick, so the Buddha allows him to ask. There are also some things that should not be divided. What are they? The Sutras and Vinaya (monastic rules) that one possesses while alive should be given to those who can recite them. If there is no time to divide them, the present Sangha should give them to those who can recite them. These items should not be sold. If a monk dies alone in the house of a layperson in a village, and later a Bhikshu (monk), Bhikshuni (nun), Shikshamana (novice nun), Shramanera (male novice), or Shramanerika (female novice) comes, whoever comes first, the donor should give these items to them. If no one comes, they should be given to the Sangha of the nearest temple.

'What is called 'sustenance' (items for supporting life)?' What people need. 'What is called 'non-sustenance'?' What is not used by people is called non-sustenance. Even what animals need is called sustenance. What animals do not need is called non-sustenance. If a monk takes another person's sustenance items, he must tell the person, and he can take them if the person gives permission, but he cannot take them without permission. Sustenance items for animals, except...

語者，一不得取。解語者當問，與得取，不與不得取。比丘正應所畜物：缽、三衣、坐具、缽針綖囊及瓶瓫是。所不畜者，女人、金銀、一切寶物、一切鬥戰之具、酒盛酒器，如此等物不應受畜。難陀比丘淫慾熾盛，有女為其作禮，即失不凈女人頭上。難陀及女二皆慚愧，即往白佛，佛教作囊盛之。佛聽畜刀子，一用割皮；二用剪甲；三用破瘡；四用截衣；五用割衣上毛縷；六用凈果乃至食時種種須故，是以聽畜。

「剃髮法。但除頭上毛及須，余處毛一切不聽卻也。所以剃髮者，為除憍慢自恃心故。若髮長，不得用剪刀甲，應用剃刀除之。佛所制剪刀者，六群比丘用剪刀剃髮，諸比丘白佛。佛因六群制不得用剪刀。若比丘頭上有瘡，用剪刀繞瘡甲之塗藥。比丘不聽作利木刀刮汗卻毛也，若斷一毛一突吉羅。除頭上毛，若斷，一一偷蘭遮。是名剪髮法。又復剃髮者，如羅睺羅童子。佛爾時從尼拘陀樹下來向迦維羅衛城乞食，時瞿夷共羅睺羅在高樓上，見佛來入城。瞿夷指佛語羅睺羅言：『此是汝父。』羅睺羅即下樓詣佛作禮。佛手摩羅睺羅頭已為極樂。佛問羅睺：『汝樂出家不？』羅睺答言：『樂欲出家。』即將羅睺至尼拘陀精舍，告舍利弗：『與羅睺作和尚。』舍利弗白佛：『云何教出家？』佛告舍利弗：『

【現代漢語翻譯】現代漢語譯本：關於說話，不應該強行索取。想要理解說話的人應該詢問，是否應該給予或不給予。比丘（bhiksu，佛教出家男眾）應該擁有的物品是：缽（patra，食器）、三衣（tricivara，三種袈裟）、坐具（nisadana，坐墊）、缽針（patra-suci，縫補缽的針）、綖囊（sutrabandha，裝針線的袋子）以及瓶瓫（kundi，水瓶）。不應該擁有的物品是：女人、金銀、一切寶物、一切戰鬥的工具、盛酒的器皿，這些東西都不應該接受和擁有。難陀（Nanda，佛陀的堂弟）比丘淫慾熾盛，有一個女人為他行禮，他不小心把不凈之物弄到了女人的頭上。難陀和那個女人都感到慚愧，就去告訴佛陀，佛陀教他們用囊來盛放。佛陀允許比丘攜帶刀子，一是爲了割皮；二是爲了剪指甲；三是爲了破瘡；四是爲了截衣；五是爲了割衣服上的毛線；六是爲了清潔水果乃至吃飯時各種需要，所以允許攜帶。

關於剃髮的方法。只能去除頭上的毛髮和鬍鬚，其他地方的毛髮一概不允許去除。之所以要剃髮，是爲了去除驕慢和自恃之心。如果頭髮長了，不能用剪刀或指甲，應該用剃刀去除。佛陀最初禁止使用剪刀，是因為六群比丘（chabbaggiya，六個行為不端的比丘）用剪刀剃髮，其他比丘告訴了佛陀。佛陀因此制定了禁止使用剪刀的規定。如果比丘頭上有瘡，可以用剪刀繞著瘡口剪掉周圍的頭髮以便塗藥。比丘不允許製作鋒利的木刀來刮汗或去除毛髮，如果刮斷一根毛髮，就會犯一個突吉羅（dukkhata，輕罪）。去除頭上的毛髮，如果斷了，每一根都會犯偷蘭遮（sthulatyaya，重罪）。這就是剃髮的方法。另外，關於剃髮，就像羅睺羅（Rahula，佛陀的兒子）童子一樣。當時佛陀從尼拘陀樹（nyagrodha，榕樹）下來到迦維羅衛城（Kapilavastu，釋迦族居住的城市）乞食，當時瞿夷（Gopa，羅睺羅的母親）和羅睺羅在高樓上，看見佛陀進入城中。瞿夷指著佛陀告訴羅睺羅說：『這是你的父親。』羅睺羅就下樓去向佛陀行禮。佛陀用手摩羅睺羅的頭，感到非常高興。佛陀問羅睺羅：『你願意出家嗎？』羅睺羅回答說：『願意出家。』佛陀就帶著羅睺羅到尼拘陀精舍（Nyagrodharama，榕樹園精舍），告訴舍利弗（Sariputra，佛陀的十大弟子之一）：『給羅睺羅做和尚。』舍利弗問佛陀：『應該如何教他出家呢？』佛陀告訴舍利弗：『

【English Translation】 English version: Regarding speech, one should not forcibly take it. One who understands speech should ask whether to give or not to give. A bhiksu (Buddhist monk) should possess the following items: a patra (bowl), a tricivara (three robes), a nisadana (sitting cloth), a patra-suci (bowl needle), a sutrabandha (thread bag), and a kundi (water pot). What should not be possessed are: women, gold and silver, all treasures, all instruments of battle, and vessels for holding alcohol; such things should not be accepted or possessed. The bhiksu Nanda (Buddha's cousin) was overcome with lust. A woman paid respects to him, and he accidentally soiled the woman's head with impure matter. Both Nanda and the woman felt ashamed and went to tell the Buddha, who instructed them to use a bag to contain it. The Buddha allowed bhiksus to carry a knife, firstly for cutting skin; secondly for trimming nails; thirdly for lancing sores; fourthly for cutting cloth; fifthly for cutting threads on clothing; and sixthly for cleaning fruit and various other needs during meals, therefore it is allowed to carry.

Regarding the method of shaving the head. Only the hair on the head and the beard should be removed; hair in other places is not allowed to be removed at all. The reason for shaving the head is to remove arrogance and self-reliance. If the hair grows long, one should not use scissors or fingernails, but should use a razor to remove it. The Buddha initially forbade the use of scissors because the chabbaggiya (group of six monks) used scissors to shave their heads, and other bhiksus told the Buddha. The Buddha therefore established the rule forbidding the use of scissors. If a bhiksu has a sore on his head, he may use scissors to cut the hair around the sore to apply medicine. Bhiksus are not allowed to make sharp wooden knives to scrape away sweat or remove hair; if one cuts off a single hair, one commits a dukkata (minor offense). Removing the hair on the head, if it is cut off, each hair constitutes a sthulatyaya (serious offense). This is the method of shaving the head. Furthermore, regarding shaving the head, it is like the story of the boy Rahula (Buddha's son). At that time, the Buddha came down from the nyagrodha tree (banyan tree) to Kapilavastu (city of the Sakyas) to beg for food. At that time, Gopa (Rahula's mother) and Rahula were on a high building, and saw the Buddha entering the city. Gopa pointed to the Buddha and told Rahula, 'This is your father.' Rahula then went downstairs to pay respects to the Buddha. The Buddha stroked Rahula's head and felt very happy. The Buddha asked Rahula, 'Do you want to become a monk?' Rahula replied, 'I want to become a monk.' The Buddha then took Rahula to the Nyagrodharama (Banyan Grove Monastery) and told Sariputra (one of Buddha's ten great disciples), 'Make Rahula a monk.' Sariputra asked the Buddha, 'How should I teach him to become a monk?' The Buddha told Sariputra, '

先與剃髮著袈裟，教胡跪合掌，然後授三歸五戒沙彌十戒。』此是初剃髮著袈裟受三歸五戒十戒之始。爾時白凈王，聞羅睺羅出家，即來到佛所。禮佛足退坐一面，低頭泣淚白佛：『世尊兄弟已共出家，望羅睺羅繼后，使宗廟不絕。云何度羅睺羅出家？』佛即為父王說出家種種功德大利，因此為后出家者作制：『若欲出家，先白父母。父母不聽，不得出家。』是名度沙彌法。出家求父母如法之初始也。

「佛在俱睒彌國，五師子意欲出家。不白父母輒來到寺求欲出家，僧即為剃髮度出家。父母后時不知子所在，遍聚落求覓都不知處。復詣寺問諸沙門，皆言不見。入寺中房房求之，忽見其子已剃髮出家。父母即慊說言：『沙門釋子云何妄語？實度人子皆言不見。』諸比丘即白世尊。佛言：『從今已去，若出家者白父母，父母聽許。欲度沙彌者，要白僧，剃髮受三歸五戒乃至沙彌戒。若僧不聽，不得度沙彌。』出家度沙彌因緣毗尼中廣說。諸比丘初出家，后時發生已長，往白世尊。佛言：『聽數數剃之。』此是初數數剃髮因緣。爾時佛在王舍城。佛發已長，諸比丘中恭敬心故，無剃髮者。有優波離童子，共父母來到佛所，見佛已即生此念：『欲為如來剃髮。』生此念已，長跪叉手白世尊言：『今欲為佛剃髮。愿大慈

【現代漢語翻譯】現代漢語譯本：先給他們剃髮，穿上袈裟，教他們胡跪合掌，然後授予三歸、五戒和沙彌十戒。』這是最初剃髮、穿袈裟、受三歸、五戒、十戒的開始。當時，凈飯王（Suddhodana，釋迦牟尼佛的父親）聽說羅睺羅（Rahula，釋迦牟尼佛的兒子）出家，就來到佛陀處。禮拜佛足後退坐在一旁，低頭哭泣著對佛說：『世尊，兄弟們都已經出家了，希望羅睺羅能繼承後代，使宗廟不至於斷絕。怎麼能允許羅睺羅出家呢？』佛陀就為父王講述了出家的種種功德和巨大的利益，因此為後來的出家者制定了規定：『如果想要出家，先要稟告父母。父母不同意，不得出家。』這叫做度沙彌法。這是出家請求父母允許的如法之初始。佛陀在俱睒彌國（Kausambi，古印度城市）時，有五位師子（Simha，人名）想要出家。沒有稟告父母就來到寺廟請求出家，僧人就給他們剃髮，度他們出家。父母后來不知道兒子在哪裡，在各個村落尋找，都不知道他們的下落。又到寺廟詢問各位沙門（Sramana，出家修行者），都說沒看見。進入寺廟的各個房間尋找，忽然看見他們的兒子已經剃髮出家。父母就責備說：『沙門釋子（Sakyaputta-sramana，釋迦牟尼佛的弟子）怎麼能說謊呢？明明度了別人的兒子，卻都說沒看見。』各位比丘（Bhikkhu，出家男眾）就稟告世尊。佛陀說：『從今以後，如果有人要出家，要稟告父母，父母允許。想要度沙彌（Sramanera，出家男眾，年齡較小）的，要稟告僧團，剃髮，受三歸、五戒乃至沙彌戒。如果僧團不同意，不得度沙彌。』出家度沙彌的因緣在毗尼（Vinaya，戒律）中詳細說明。各位比丘最初出家，後來頭髮長了，去稟告世尊。佛陀說：『允許經常剃髮。』這是最初經常剃髮的因緣。當時佛陀在王舍城（Rajagrha，古印度城市）。佛陀的頭髮已經長了，各位比丘因為恭敬的緣故，沒有人為佛陀剃髮。有一位優波離（Upali，人名）童子，和父母一起來到佛陀處，見到佛陀后就生起這樣的念頭：『想要為如來（Tathagata，佛陀的稱號）剃髮。』生起這個念頭后，長跪合掌對世尊說：『現在想要為佛陀剃髮。愿您大慈

【English Translation】 English version: 『First, shave their heads, clothe them in kasayas (袈裟，robes), teach them to kneel with palms together, and then bestow the Three Refuges, Five Precepts, and the Ten Precepts of a Sramanera (沙彌，novice monk).』 This is the beginning of the initial shaving of hair, wearing of kasayas, and receiving of the Three Refuges, Five Precepts, and Ten Precepts. At that time, King Suddhodana (凈飯王，father of Siddhartha Gautama), upon hearing that Rahula (羅睺羅，son of Siddhartha Gautama) had left home, came to the Buddha. He bowed at the Buddha's feet, retreated to sit on one side, and, with his head lowered and tears flowing, said to the Buddha: 『World Honored One, my brothers have already left home. I hoped that Rahula would continue the lineage so that the ancestral temples would not be cut off. How can you allow Rahula to leave home?』 The Buddha then spoke to the king about the various merits and great benefits of leaving home, and therefore established a rule for those who would leave home later: 『If you wish to leave home, first inform your parents. If your parents do not consent, you may not leave home.』 This is called the method of ordaining a Sramanera. This is the initial proper way of seeking permission from parents to leave home. When the Buddha was in Kausambi (俱睒彌國，ancient Indian city), five Simhas (師子，lion, a name) wished to leave home. Without informing their parents, they came to the temple seeking to leave home, and the Sangha (僧，monastic community) shaved their heads and ordained them. Later, the parents did not know where their sons were, and searched for them in every village, but could not find them. They went to the temple and asked the Sramanas (沙門，ascetics), who all said they had not seen them. Entering the rooms of the temple and searching, they suddenly saw that their sons had already shaved their heads and left home. The parents then reproached, saying: 『How can the Sakyaputta-sramanas (沙門釋子，disciples of Sakyamuni Buddha) lie? They have ordained other people's sons, yet they all say they have not seen them.』 The Bhikkhus (比丘，monks) then reported this to the World Honored One. The Buddha said: 『From now on, if someone wishes to leave home, they must inform their parents, and the parents must consent. If you wish to ordain a Sramanera, you must inform the Sangha, shave their head, and have them receive the Three Refuges, Five Precepts, and even the Sramanera precepts. If the Sangha does not consent, you may not ordain a Sramanera.』 The causes and conditions for leaving home and ordaining a Sramanera are explained in detail in the Vinaya (毗尼，monastic discipline). The Bhikkhus, having initially left home, later had their hair grow long, and went to report this to the World Honored One. The Buddha said: 『You are allowed to shave it frequently.』 This is the cause and condition for the initial frequent shaving of hair. At that time, the Buddha was in Rajagrha (王舍城，ancient Indian city). The Buddha's hair had grown long, and because of their respect, none of the Bhikkhus shaved the Buddha's hair. There was a boy named Upali (優波離，a name), who came to the Buddha with his parents, and upon seeing the Buddha, he had this thought: 『I wish to shave the Tathagata's (如來，title of the Buddha) hair.』 Having this thought, he knelt with palms together and said to the World Honored One: 『I now wish to shave the Buddha's hair. May your great compassion

聽許。』佛即令其剃髮。父母在邊白世尊言：『剃髮善不？』佛言：『剃髮甚善，但身近來逼。』童子小卻身舉頭，父母復問言：『剃髮善不？』佛言：『善，但舉頭大高。』小復下頭，父母復問佛：『剃髮善不？』佛言：『善，但出息大粗。』此童子即不出息，入第四禪。佛告阿難：『此童子入第四禪，汝可取其手中剃刀。』阿難即取。此童子所以敢剃如來發者，有三因緣：一者愚癡故剃；二者如來神力欲令得第四禪故剃；三者欲令後代眾生知剃髮有大功德故剃。佛當欲剃髮時，告語諸人：『此發不可故衣故器盛之，當用新物。』當剃髮時，瞿波羅王子來到佛所，從世尊乞發持還國供養，佛即許之。王子即復咨啟世尊：『此發應以何等器盛之供養？』佛言：『應用七寶作器盛之供養。』即如佛教造七寶瓶而用盛之。復問世尊：『若去時象馬車乘人肩頭上，于爾許處應乘何處去？』佛言：『皆得。但去時應作種種伎樂將去。』王子如佛教去，路上聞有別國賊來，即路中作一大塔供養佛發，此塔名為佛發塔也。尊者迦葉惟說曰：『夫剃髮法，上座應先剃。』復有一說，髮長者應先剃。復有一義，先洗頭者應先剃。復有一義，有事因緣欲行者應先剃。是名如法剃髮。

「複次比丘法，不應故殺眾生食。食有三處：一

【現代漢語翻譯】現代漢語譯本聽許。』佛陀就讓給他剃髮。他的父母在旁邊問世尊說：『剃髮好嗎？』佛陀說：『剃髮很好，但是身體靠得太近了。』童子稍微向後退了退身體，抬起頭，他的父母又問：『剃髮好嗎？』佛陀說：『好，但是頭抬得太高了。』童子又稍微低下頭，他的父母又問佛陀：『剃髮好嗎？』佛陀說：『好，但是呼吸太粗重了。』這個童子立刻停止呼吸，進入了第四禪定。佛陀告訴阿難：『這個童子進入了第四禪定，你可以取走他手中的剃刀。』阿難就取走了剃刀。這個童子之所以敢剃如來的頭髮，有三個因緣：一是由於愚癡而剃；二是如來運用神力，想讓他得到第四禪定而剃；三是想讓後代的眾生知道剃髮有很大的功德而剃。佛陀將要剃髮時，告訴眾人：『這些頭髮不能用舊衣服舊器皿盛放，應當用新的東西。』當剃髮時，瞿波羅（Gopala，人名）王子來到佛陀處所，向世尊乞討佛發，帶回國供養，佛陀就答應了他。王子又請教世尊：『這頭髮應該用什麼樣的器皿盛放供養？』佛陀說：『應該用七寶製作的器皿盛放供養。』於是按照佛陀的教導，製造了七寶瓶來盛放佛發。又問世尊：『如果運送時用大象、馬車、或者人扛在肩上，在這些方式中應該用哪種方式運送？』佛陀說：『都可以。但是運送時應該演奏各種樂器護送。』王子按照佛陀的教導運送佛發，路上聽說有別的國家的盜賊來了，就在路中間建造了一座大塔來供養佛發，這座塔就叫做佛發塔。尊者迦葉（Kasyapa，佛陀十大弟子之一）曾經這樣說：『剃髮的規矩，應該是上座先剃。』還有一種說法，頭髮長的人應該先剃。還有一種說法，先洗頭的人應該先剃。還有一種說法，有事情因緣要出行的人應該先剃。這叫做如法的剃髮。『其次，比丘的戒律，不應該故意殺害眾生來食用。食物有三種來源：一

【English Translation】 English version 『Listen.』 The Buddha then ordered him to shave his head. His parents, standing nearby, asked the World Honored One: 『Is shaving the head good?』 The Buddha said: 『Shaving the head is very good, but the body is too close.』 The boy slightly moved his body back and raised his head. His parents asked again: 『Is shaving the head good?』 The Buddha said: 『Good, but the head is raised too high.』 The boy lowered his head slightly again, and his parents asked the Buddha again: 『Is shaving the head good?』 The Buddha said: 『Good, but the breath is too coarse.』 This boy immediately stopped breathing and entered the fourth Dhyana (fourth level of meditative absorption). The Buddha told Ananda (one of the ten principal disciples of the Buddha): 『This boy has entered the fourth Dhyana, you can take the razor from his hand.』 Ananda then took it. The reason why this boy dared to shave the Tathagata's (another name for Buddha) hair was due to three causes: first, he shaved it out of ignorance; second, the Tathagata used his divine power to let him attain the fourth Dhyana; third, he wanted to let future generations know that shaving the head has great merit. When the Buddha was about to shave his head, he told everyone: 『This hair cannot be stored in old clothes or old vessels, it should be stored in new things.』 When the hair was being shaved, Prince Gopala (Gopala, a proper noun) came to the Buddha's place and begged the World Honored One for the Buddha's hair to take back to his country for offering. The Buddha then granted his request. The prince then inquired of the World Honored One: 『What kind of vessel should be used to store and offer this hair?』 The Buddha said: 『A vessel made of the seven treasures should be used to store and offer it.』 Then, according to the Buddha's teachings, a seven-treasure bottle was made to store the Buddha's hair. He also asked the World Honored One: 『If transporting it by elephant, horse-drawn carriage, or carried on people's shoulders, which of these methods should be used?』 The Buddha said: 『All are acceptable. But when transporting it, various musical instruments should be played to escort it.』 The prince transported the Buddha's hair according to the Buddha's teachings. On the way, he heard that thieves from another country were coming, so he built a large pagoda in the middle of the road to offer to the Buddha's hair. This pagoda is called the Buddha's Hair Pagoda. Venerable Kasyapa (Kasyapa, one of the ten principal disciples of the Buddha) once said: 『The rule for shaving the head is that the senior monk should be shaved first.』 There is also another saying that the person with long hair should be shaved first. There is also another saying that the person who washes their head first should be shaved first. There is also another saying that the person who has a reason to travel should be shaved first. This is called shaving the head according to the Dharma (teachings of the Buddha).』『Furthermore, the Bhikkhu's (Buddhist monk) precepts state that one should not intentionally kill living beings for food. There are three sources of food: one』

見、二聞、三疑，如此等三處不應食也。若有檀越欲祀天時作意：『其有來者皆應與食。』無分別心所殺眾生，俟一切來者。比丘若得如此處肉，不應食也。

「又於一時佛在毗舍離，谷貴世荒乞食難得。比丘中有神力者，乘其通力至外道國乞食。諸外道人見比丘來乞，慊其不凈，以食著地舍之而去。諸比丘白佛：『食難得故，乘神通力至外道國乞食。外道見之污賤，以食著地舍之而去。此當云何？』佛言：『雖手不受，將來著前已是與竟。汝等但受之，此即是受食。』是名故作受用。

「不與毗尼合者，法名非法、非法名法，乃至說名非說、非說名說，是名不與毗尼合。又復不合者，比丘語諸比丘言：『我不能學此法，何用微細事為？大德！我亦知此法入毗尼、入修妒路。』如是廣應知，是名不合毗尼。合毗尼者，如佛所說，此應作此不應作，此犯此非犯，如是不違佛所說，是名合毗尼義。

「云何名為人養生具？眾僧凈人是。非人養生具，像駝馬驢牛，能與僧遠致者，名為非人養生具。

「云何名為食果？爾時王舍城有大長者，此長者大有果樹。長者遣人持果供養眾僧，語使人言：『汝到寺，當覓跋難陀釋子示果，行與眾僧。』當於爾時，跋難陀出外食，比來頃日已過中，諸比丘竟不得

【現代漢語翻譯】現代漢語譯本：『見、聞、疑』這三種情況下，都不應該食用肉。如果施主想要祭祀天神，心想：『凡是來的人都應該給他們食物。』沒有分別心地殺害眾生，等待所有來者。比丘如果得到這種地方的肉，不應該食用。

又一次，佛陀在毗舍離城，當時穀物昂貴，世道荒涼，乞食很難。比丘中有具神通者，運用神通力到外道國家乞食。那些外道之人看見比丘來乞食，嫌棄他們不乾淨，把食物放在地上，然後離去。眾比丘稟告佛陀：『因為食物難得，所以運用神通力到外道國家乞食。外道看見我們，覺得我們污穢低賤，把食物放在地上，然後離去。這該怎麼辦呢？』佛陀說：『即使他們沒有用手遞給我們，但把食物放在我們面前，就已經算是給予了。你們只管接受，這就是接受食物。』這叫做故意受用。

不符合毗尼（Vinaya，戒律）的情況是，把合法的說成非法，把非法的說成合法，乃至把該說的說成不該說的，把不該說的說成該說的，這叫做不符合毗尼。還有一種不符合的情況是，比丘對比丘們說：『我不能學這些戒律，要這些細微的事情做什麼？大德！我也知道這些法是屬於毗尼，屬於修妒路（Sutra，經）。』像這樣廣泛地應該知道，這叫做不符合毗尼。符合毗尼的情況是，如佛陀所說，這個應該做，這個不應該做，這個犯戒，這個不犯戒，像這樣不違背佛陀所說，這叫做符合毗尼的意義。

什麼叫做人所用的生活必需品？就是僧眾和凈人。什麼叫做非人所用的生活必需品？就是象、駱駝、馬、驢、牛，能夠為僧眾從遠處運送東西的，叫做非人所用的生活必需品。

什麼叫做食果？當時在王舍城有一位大長者，這位長者有很多果樹。長者派人拿果子供養僧眾，告訴使者說：『你到寺廟后，要找到跋難陀（Bhadanta）釋子，把果子給他看，讓他分給僧眾。』當時，跋難陀外出吃飯，等他回來的時候，已經過了中午，眾比丘都沒有得到果子。

【English Translation】 English version: 'Seeing, hearing, and suspecting' – in these three situations, one should not eat meat. If a donor wishes to make offerings to the gods, intending: 'Whoever comes should be given food,' killing sentient beings without discrimination, waiting for all who come, a Bhikshu (monk) should not eat meat obtained from such a place.

Once, the Buddha was in Vaishali (a city in ancient India). Grain was expensive, the world was desolate, and it was difficult to beg for food. Among the Bhikshus, some had supernatural powers and used them to beg for food in foreign countries. When the non-Buddhist people saw the Bhikshus coming to beg, they disliked their impurity and threw the food on the ground before leaving. The Bhikshus reported to the Buddha: 'Because food is difficult to obtain, we use our supernatural powers to beg for food in foreign countries. The non-Buddhists see us as impure and lowly, throwing the food on the ground before leaving. What should we do?' The Buddha said: 'Even if they do not give it to you by hand, placing it in front of you is considered giving. You may accept it; this is accepting food.' This is called intentionally accepting and using.

What does not accord with the Vinaya (monastic code of conduct) is calling what is lawful unlawful, calling what is unlawful lawful, even calling what should be said unspeakable, and calling what should not be said speakable. This is called not according with the Vinaya. Another instance of not according is when a Bhikshu says to other Bhikshus: 'I cannot learn these precepts. What is the use of these trivial matters? Venerable ones! I also know that these teachings belong to the Vinaya and the Sutra (discourses of the Buddha).' Such things should be widely known. This is called not according with the Vinaya. What accords with the Vinaya is as the Buddha said: 'This should be done, this should not be done, this is an offense, this is not an offense.' Not contradicting what the Buddha said is called according with the meaning of the Vinaya.

What are the necessities of life used by humans? They are the Sangha (monastic community) and the lay attendants. What are the necessities of life used by non-humans? They are elephants, camels, horses, donkeys, and cows, which can transport goods from afar for the Sangha. These are called necessities of life used by non-humans.

What is called 'eating fruit'? At that time, in Rajagriha (an ancient city in India), there was a wealthy elder who had many fruit trees. The elder sent someone to offer fruit to the Sangha, telling the messenger: 'When you arrive at the monastery, find Bhadanta (venerable) and show him the fruit, and have him distribute it to the Sangha.' At that time, Bhadanta had gone out to eat, and by the time he returned, it was past noon, and the Bhikshus had not received the fruit.

果食。爾時世尊游蜜蜂林中。有一比丘病，須服呵梨勒，諸比丘白佛。佛即聽服三果：呵梨勒、毗醯勒、阿摩勒。隨病因緣，若不差，盡形服之。又於一時，毗舍佉鹿母外大得果來，此果甜美不敢自食，即請佛及僧設食，兼欲與果供養佛及僧。佛眾僧食已起去，毗舍佉鹿母事多匆務忘不行果。去後乃憶，內自思惟：『本所以請佛及僧者，緣有此果欲用供養。云何忘去？』即遣人擔果詣佛及僧。僧心中生疑不敢輒受，即便白佛。佛言：『當作殘食法食之無咎。』僧凈地中忽生果樹，此樹長大，有枝曲向不凈地中。佛語諸比丘：『遣凈人繩擊牽向凈地。』后諸比丘心疑：『此果本在不凈處，今牽在凈處，為得食不？』佛言：『若果落不凈地者不得食，不落者得食。』復有果生不凈地中，但枝及蔓皆向凈地。『若落凈地者得食，不落者不得食。』又於一時，諸比丘大得種種果，但人少果多食不可盡。殘者不知何處用？白佛。佛言：『聽捺破取汁，至初夜得飲。若不至初夜、汁味有異成苦酒者，不得飲也。』何以故？此酒兩已成故。有比丘不凈果而食。外道譏慊言：『諸比丘無慈心，此果有命，云何食生命也？』為世慊故，佛即制：『諸比丘！果要凈而食，不凈不得食。凈有五種：一火凈；二刀凈；三鳥凈；四果上自有壞處凈

【現代漢語翻譯】現代漢語譯本：果實。當時，世尊（Bhagavan，佛的尊稱）在蜜蜂林中游化。有一位比丘（Bhiksu，佛教出家男眾）生病，需要服用呵梨勒（Haritaki，一種藥用植物）。眾比丘稟告佛陀。佛陀便允許服用三種果實：呵梨勒、毗醯勒（Bibhitaki，另一種藥用植物）、阿摩勒（Amalaki，又一種藥用植物）。根據病情的因緣，如果病沒有好轉，可以終身服用。又有一次，毗舍佉鹿母（Visakha Mrgamata，一位著名的女居士）從外面得到很多果實，這些果實甜美，她不敢自己食用，於是邀請佛陀和僧眾前來應供，並想用這些果實供養佛陀和僧眾。佛陀和僧眾用齋完畢起身離去，毗舍佉鹿母因為事務繁忙，忘記了供養果實。離去之後才想起，內心自忖：『我本來邀請佛陀和僧眾前來，就是因為有這些果實想要用來供養，怎麼忘記了呢？』於是派人將果實送到佛陀和僧眾處。僧眾心中生疑，不敢貿然接受，便稟告佛陀。佛陀說：『可以當作殘食法食用，沒有罪過。』僧眾在乾淨的地上忽然長出一棵果樹，這棵樹長大后，有一根樹枝彎曲伸向不乾淨的地方。佛陀告訴眾比丘：『派乾淨的人用繩子拉它，使它伸向乾淨的地方。』後來眾比丘心生疑惑：『這果實本來生長在不乾淨的地方，現在拉到乾淨的地方，可以食用嗎？』佛陀說：『如果果實掉落在不乾淨的地方就不能食用，沒有掉落就可以食用。』又有果實生長在不乾淨的地方，但是樹枝和藤蔓都伸向乾淨的地方。『如果掉落在乾淨的地方就可以食用，沒有掉落就不能食用。』又有一次，眾比丘得到很多種果實，但是人少果實多，吃不完。剩下的不知道該怎麼處理？稟告佛陀。佛陀說：『可以搗碎取汁，在初夜（夜晚的前半段）可以飲用。如果沒有在初夜飲用，果汁的味道變質成為苦酒，就不能飲用。』為什麼呢？因為這酒已經變質了。有比丘食用不乾淨的果實。外道（Tirthika，指佛教以外的修行者）譏諷說：『這些比丘沒有慈悲心，這果實有生命，怎麼可以吃有生命的食物呢？』爲了避免世人的譏嫌，佛陀便制定：『各位比丘！果實要凈化之後才能食用，不凈化就不能食用。凈化有五種方法：一、火凈；二、刀凈；三、鳥凈；四、果實本身有損壞的地方自然凈化；』現代漢語譯本：五、無蟲凈。是為五種凈。若有蟲食處，名曰蟲凈。若有鳥食處，名曰鳥啄凈。若火燒處，名曰火凈。若刀割處，名曰刀凈。若無蟲食處，名曰無蟲凈。是為五種凈也。若比丘食如是五種凈果，無有罪過。若比丘食不凈果，則有罪過。是故，比丘當如是學。現代漢語譯本：複次，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）！若比丘尼（Bhiksuni，佛教出家女眾）食不凈果，亦有罪過。是故，比丘尼亦當如是學。複次，阿難！若沙彌（Sramanera，佛教出家男眾見習生）食不凈果，亦有罪過。是故，沙彌亦當如是學。複次，阿難！若沙彌尼（Sramanerika，佛教出家女眾見習生）食不凈果，亦有罪過。是故，沙彌尼亦當如是學。複次，阿難！若式叉摩那（Siksamana，佛教預備比丘尼）食不凈果，亦有罪過。是故，式叉摩那亦當如是學。複次，阿難！若優婆塞（Upasaka，在家男居士）食不凈果，亦有罪過。是故，優婆塞亦當如是學。複次，阿難！若優婆夷（Upasika，在家女居士）食不凈果，亦有罪過。是故，優婆夷亦當如是學。是故，阿難！汝等當如是學。現代漢語譯本：爾時，世尊告諸比丘：『我今為汝等說五種凈果。汝等諦聽，善思念之。』諸比丘言：『唯然，世尊！愿樂欲聞。』佛告諸比丘：『云何為五種凈果？謂火凈、刀凈、鳥凈、蟲凈、無蟲凈。是名為五種凈果。』佛說是經已，諸比丘聞佛所說，歡喜奉行。

【English Translation】 English version: Fruits. At that time, the World-Honored One (Bhagavan, an epithet for the Buddha) was traveling in the Honeycomb Forest. There was a Bhiksu (Buddhist monk) who was ill and needed to take Haritaki (a medicinal plant). The Bhiksus reported this to the Buddha. The Buddha then allowed the consumption of three fruits: Haritaki, Bibhitaki (another medicinal plant), and Amalaki (yet another medicinal plant). Depending on the cause of the illness, if the illness did not improve, they could take them for the rest of their lives. Also, on one occasion, Visakha Mrgamata (a famous female lay devotee) obtained many fruits from outside. These fruits were sweet, and she did not dare to eat them herself, so she invited the Buddha and the Sangha (Buddhist monastic community) to a meal and wanted to offer these fruits to the Buddha and the Sangha. After the Buddha and the Sangha had finished their meal, they got up to leave. Visakha Mrgamata, being busy with many affairs, forgot to offer the fruits. After they had left, she remembered and thought to herself: 'The reason I invited the Buddha and the Sangha was because I had these fruits that I wanted to offer. How could I have forgotten?' So she sent someone to carry the fruits to the Buddha and the Sangha. The Sangha was doubtful and did not dare to accept them rashly, so they reported to the Buddha. The Buddha said: 'You can eat them as leftover food, there is no fault.' Suddenly, a fruit tree grew in the clean ground of the Sangha. After this tree grew, one of its branches curved towards an unclean place. The Buddha told the Bhiksus: 'Send a clean person to pull it with a rope, so that it extends towards the clean place.' Later, the Bhiksus became doubtful: 'This fruit originally grew in an unclean place, now it has been pulled to a clean place, can it be eaten?' The Buddha said: 'If the fruit falls in an unclean place, it cannot be eaten, if it does not fall, it can be eaten.' There were also fruits that grew in an unclean place, but the branches and vines all extended towards the clean place. 'If they fall in a clean place, they can be eaten, if they do not fall, they cannot be eaten.' Also, on one occasion, the Bhiksus obtained many kinds of fruits, but there were few people and many fruits, so they could not finish eating them. They did not know what to do with the leftovers, so they reported to the Buddha. The Buddha said: 'You can crush them and take the juice, which can be drunk in the first part of the night (the first half of the night). If it is not drunk in the first part of the night, and the taste of the juice changes and becomes bitter wine, it cannot be drunk.' Why? Because this wine has already deteriorated. There were Bhiksus who ate unclean fruits. The Tirthikas (non-Buddhist ascetics) ridiculed them, saying: 'These Bhiksus have no compassion, this fruit has life, how can they eat living food?' To avoid the criticism of the world, the Buddha then established: 'Bhiksus! Fruits must be purified before they can be eaten, if they are not purified, they cannot be eaten. There are five kinds of purification: first, purification by fire; second, purification by knife; third, purification by birds; fourth, natural purification where the fruit itself has a damaged area;' English version: Fifth, purification by being free of insects. These are the five kinds of purification. If there is a place where insects have eaten, it is called insect-purified. If there is a place where birds have eaten, it is called bird-pecked purified. If there is a place burned by fire, it is called fire-purified. If there is a place cut by a knife, it is called knife-purified. If there is no place eaten by insects, it is called insect-free purified. These are the five kinds of purification. If a Bhiksu eats such five kinds of purified fruits, there is no fault. If a Bhiksu eats unpurified fruits, there is a fault. Therefore, Bhiksus should learn in this way. English version: Furthermore, Ananda (one of the ten great disciples of the Buddha, known for his strong memory)! If a Bhiksuni (Buddhist nun) eats unpurified fruits, there is also a fault. Therefore, Bhiksunis should also learn in this way. Furthermore, Ananda! If a Sramanera (Buddhist novice monk) eats unpurified fruits, there is also a fault. Therefore, Sramaneras should also learn in this way. Furthermore, Ananda! If a Sramanerika (Buddhist novice nun) eats unpurified fruits, there is also a fault. Therefore, Sramanerikas should also learn in this way. Furthermore, Ananda! If a Siksamana (Buddhist probationary nun) eats unpurified fruits, there is also a fault. Therefore, Siksamana should also learn in this way. Furthermore, Ananda! If an Upasaka (male lay Buddhist) eats unpurified fruits, there is also a fault. Therefore, Upasakas should also learn in this way. Furthermore, Ananda! If an Upasika (female lay Buddhist) eats unpurified fruits, there is also a fault. Therefore, Upasikas should also learn in this way. Therefore, Ananda! You should learn in this way. English version: At that time, the World-Honored One told the Bhiksus: 'I will now tell you about the five kinds of purified fruits. Listen attentively and contemplate them well.' The Bhiksus said: 'Yes, World-Honored One! We are eager to hear.' The Buddha told the Bhiksus: 'What are the five kinds of purified fruits? They are fire-purified, knife-purified, bird-purified, insect-purified, and insect-free purified. These are called the five kinds of purified fruits.' After the Buddha had spoken this Sutra, the Bhiksus heard what the Buddha had said, and joyfully practiced it.

；五卻子凈。復有七種凈：一卻皮凈；二破凈；三爛凈；四萎凈；五刨刮凈；六水所漂凈；七塵土坌凈。此是凈法。』

「爾時世尊在波槃國拘尸那竭城娑羅雙樹間入涅槃。諸離車力士五百人等來到佛所，以種種香湯沐浴佛身，先用劫波纏如來身，複用五百張細軟白疊纏之，以酥油香油著鐵棺中，然後安如來身。復取種種香木聚積成𧂐，復搗種種末香著于𧂐上。有一力士捉炬火欲然之，諸天即滅不令得然。阿那律語諸力士：『汝等不須疲苦，諸天不欲令然。』力士即問阿那律言：『諸天何故不欲令然？』阿那律言：『諸天欲令摩訶迦葉見如來身。』當於爾時，天雨曼陀羅花供養如來。有一時阿跋外道從如來邊得一曼陀羅花，持此花向波婆國。至波婆國道中，見摩訶迦葉與五百徒眾隨道而行。迦葉問言：『從何處來？』答言：『從拘尸那竭城來。』復問言：『見吾大師如來不？』答言：『汝師入涅槃已經七日。諸天雨花供養如來，此花是也。』

「摩訶迦葉悲慘不樂，諸弟子等皆惋轉于地，如失水魚頭著塵土，各各而言：『我等從今永失蔭覆。』如是種種說辭非一。跋難陀釋子諫諸比丘：『不須愁惱！世尊在時禁制非一。今入涅槃，我等自由，欲作不作各任其性。何須惱也。』摩訶迦葉聞此之言倍生悲慘，

【現代漢語翻譯】現代漢語譯本：『五種卻子是清凈的。又有七種清凈：一是卻皮凈；二是破凈；三是爛凈；四是萎凈；五是刨刮凈；六是水所漂凈；七是塵土坌凈。這些是清凈之法。』『當時，世尊在波婆國拘尸那竭城娑羅雙樹間入涅槃（指佛陀的逝世）。諸離車力士五百人等來到佛陀處，用各種香湯沐浴佛身，先用劫波（一種布料）纏繞如來身，再用五百張細軟白疊纏繞，將酥油香油放入鐵棺中，然後安放如來身。又取各種香木堆積成柴堆，再搗碎各種末香撒在柴堆上。有一位力士拿著火炬想要點燃，諸天立刻熄滅火焰不讓他點燃。阿那律（Aniruddha，佛陀的弟子）告訴諸位力士：『你們不必徒勞辛苦，諸天不希望點燃。』力士們就問阿那律說：『諸天為什麼不希望點燃？』阿那律說：『諸天想要讓摩訶迦葉（Mahakasyapa，佛陀的弟子）見到如來身。』當時，天空中下起曼陀羅花（Mandala flower，一種天上的花）供養如來。有一位阿跋外道（Apavada，一種外道）從如來處得到一朵曼陀羅花，拿著這朵花前往波婆國。到達波婆國的路上，見到摩訶迦葉與五百位徒眾沿著道路行走。迦葉問道：『從哪裡來？』回答說：『從拘尸那竭城來。』又問道：『見到我的大師如來了嗎？』回答說：『你的老師入涅槃已經七日。諸天降下花朵供養如來，這朵花就是。』摩訶迦葉悲傷不已，諸位弟子都惋惜地倒在地上，如同失去水的魚頭朝下埋在塵土中，各自說道：『我們從今以後永遠失去了庇護。』像這樣的種種言辭不止一種。跋難陀釋子（Bhadrananda，一位比丘）勸誡諸位比丘：『不必愁惱！世尊在世時禁制很多。現在入涅槃，我們自由了，想做什麼不做什麼都隨自己的意願。何必煩惱呢。』摩訶迦葉聽到這些話更加悲傷，

【English Translation】 English version: 'The five kinds of 'quet zi' are pure. Furthermore, there are seven kinds of purity: first, 'quet pi' purity; second, 'po' purity; third, 'lan' purity; fourth, 'wei' purity; fifth, 'pao gua' purity; sixth, purity by being washed by water; seventh, purity by being covered in dust. These are the pure dharmas.' 'At that time, the World Honored One entered Nirvana (referring to the passing of the Buddha) between the twin Sala trees in the city of Kushinagar (Kusinagara) in the country of Pava. Five hundred Licchavi (Licchavi) strongmen and others came to the Buddha's place, bathed the Buddha's body with various fragrant waters, first wrapped the Tathagata's (Tathagata, an epithet of the Buddha) body with 'jie bo' (a type of cloth), then wrapped it with five hundred sheets of fine, soft white 'die', placed the ghee and fragrant oil in an iron coffin, and then placed the Tathagata's body. They also took various fragrant woods and piled them into a pyre, and then crushed various powdered incense and sprinkled it on the pyre. One strongman held a torch to light it, but the devas (devas, gods or deities) immediately extinguished the flame and did not allow him to light it. Aniruddha (Aniruddha, a disciple of the Buddha) told the strongmen: 'You do not need to tire yourselves out, the devas do not want it to be lit.' The strongmen then asked Aniruddha: 'Why do the devas not want it to be lit?' Aniruddha said: 'The devas want Mahakasyapa (Mahakasyapa, a disciple of the Buddha) to see the Tathagata's body.' At that time, the sky rained Mandala flowers (Mandala flower, a celestial flower) to make offerings to the Tathagata. A heretic Apavada (Apavada, a type of heretic) obtained a Mandala flower from the Tathagata's side and took this flower to the country of Pava. On the way to the country of Pava, he saw Mahakasyapa and five hundred disciples walking along the road. Kasyapa asked: 'Where do you come from?' He replied: 'I come from the city of Kushinagar.' He further asked: 'Did you see my master, the Tathagata?' He replied: 'Your teacher entered Nirvana seven days ago. The devas rained down flowers to make offerings to the Tathagata, this is that flower.' Mahakasyapa was deeply saddened, and the disciples all fell to the ground in sorrow, like fish out of water with their heads buried in the dust, each saying: 'From now on, we have forever lost our protection.' There were many such expressions. Bhadrananda (Bhadrananda, a bhikkhu) admonished the bhikkhus (bhikkhus, monks): 'There is no need to be sad! When the World Honored One was alive, there were many restrictions. Now that he has entered Nirvana, we are free, and we can do whatever we want or not do whatever we want according to our own desires. Why bother being upset?' Mahakasyapa became even more saddened upon hearing these words,

而復說言：『如來者是論中師子，所說法輪無能壞者。復能降伏一切外道，於一切法悉得自在，法王法主。如來、應供、正遍知雖入涅槃，其日未久，云何惡人于大眾中無慚愧心發如此言？』摩訶迦葉作此惋嘆已，與五百比丘向如來所。到已語阿難言：『我今欲見如來之身。』阿難答言：『如來身者，諸力士等用劫貝及與白疊纏如來身安置棺中，種種香木積聚成𧂐。云何可見？』作是言已，如來神力故雙足出現。迦葉看如來足見有垢著，問阿難言：『如來足上何故得爾？』阿難言：『有諸女人，如來臨涅槃時悲感戀慕，以頂禮如來足是故垢著。』佛現足令迦葉見已，即還不現。迦葉繞如來七匝說偈讚歎，火即自燃。焚已供養如來竟，迦葉于王舍城耆阇崛山竹林精舍，集五百大阿羅漢語言：『我在波婆國道中聞如來已入涅槃，語五百比丘，皆悲感懊惱。跋難陀釋子忽作是言：「如來在世法律切急，如來滅后各任其性。何須懊惱。」諸外道等若聞此語，當作是言：「諸釋子，世尊在世奉教修行，如來滅后皆已廢舍。」我等應當聚集結集經藏使法不絕。』諸羅漢答言：『我等集於經藏須于阿難。』迦葉答言：『阿難結漏未盡，云何得在此眾？』諸羅漢言：『所廢忘處應當問之。』迦葉言：『若爾者當作求聽羯磨使入僧中。』

【現代漢語翻譯】現代漢語譯本：他又說道：『如來是論議中的獅子，所說的法輪是任何力量都無法摧毀的。如來又能降伏一切外道，對於一切法都得到自在，是法王和法主。如來、應供、正遍知雖然已經入涅槃，但時間並不長，為什麼這個惡人會在大眾之中毫無慚愧心地說出這樣的話？』摩訶迦葉這樣惋惜感嘆之後，與五百比丘一起前往如來涅槃之處。到達后，他告訴阿難說：『我現在想要見如來的遺體。』阿難回答說：『如來的遺體，已經被諸位力士用劫貝（一種柔軟的棉布）以及白疊（白色細布）纏裹，安置在棺材中，各種香木堆積成火堆。怎麼可能再見到呢？』說完這些話后，由於如來的神力，雙足顯現出來。迦葉看到如來的足，發現上面有污垢，便問阿難說：『如來的足上為什麼會有這些東西？』阿難回答說：『有一些女人，在如來臨涅槃時，因為悲傷和戀慕，用頭頂禮如來的足，所以留下了污垢。』佛顯現雙足讓迦葉看見后，隨即不再顯現。迦葉繞著如來的棺槨走了七圈，並說了偈頌讚嘆，火就自己燃燒起來。焚燒完畢，供養如來之後，迦葉在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）竹林精舍（Veṇuvana-vihāra），召集了五百位大阿羅漢，說道：『我在波婆國（Pāvā）的道路中，聽說如來已經入涅槃，告訴五百位比丘，他們都感到悲傷和懊惱。跋難陀（Bhadra）這個釋迦族的弟子，竟然說出這樣的話：「如來在世的時候，法律非常嚴格，如來滅度之後，大家就可以按照自己的意願行事了。有什麼好懊惱的呢？」如果外道們聽到這些話，一定會說：「這些釋迦族的弟子，世尊在世的時候，還奉行教導修行，如來滅度之後，就全部廢棄了。」我們應該聚集起來，結集經藏，使佛法不至於斷絕。』眾阿羅漢回答說：『我們結集經藏，需要阿難的參與。』迦葉回答說：『阿難的煩惱還沒有斷盡，怎麼能讓他參與到這個集會中來呢？』眾阿羅漢說：『那些被他遺漏和忘記的地方，應該向他詢問。』迦葉說：『如果是這樣的話，那就應該舉行羯磨（Karma，一種僧團的儀式），允許他進入僧團。』

【English Translation】 English version: He further said: 'The Tathāgata (如來，Thus Come One) is the lion among debaters, and the Dharma wheel (法輪，Dharma wheel) he turns cannot be destroyed by anyone. He is also able to subdue all heretics, and is at ease with all Dharmas, being the Dharma King and Dharma Lord. Although the Tathāgata, Arhat (應供，Worthy One), Samyak-saṃbuddha (正遍知，Perfectly Enlightened One) has entered Nirvana (涅槃，Nirvana), it has not been long. How can this evil person, without any sense of shame, utter such words in the assembly?' After making this lament, Mahākāśyapa (摩訶迦葉，Great Kashyapa) went with five hundred Bhikshus (比丘，monks) to where the Tathāgata was. Upon arriving, he said to Ānanda (阿難，Ananda): 'I now wish to see the body of the Tathāgata.' Ānanda replied: 'The body of the Tathāgata has been wrapped by the strong men with fine cotton cloth (劫貝，a kind of soft cotton cloth) and white linen (白疊，white fine cloth), and placed in a coffin, with various fragrant woods piled up as a pyre. How can it be seen?' After saying this, through the divine power of the Tathāgata, both feet appeared. Kāśyapa saw dirt on the Tathāgata's feet and asked Ānanda: 'Why is there dirt on the Tathāgata's feet?' Ānanda replied: 'There were women who, when the Tathāgata was about to enter Nirvana, were filled with sorrow and longing, and they paid homage to the Tathāgata's feet with their heads, hence the dirt.' After the Buddha showed his feet for Kāśyapa to see, they immediately disappeared again. Kāśyapa circumambulated the Tathāgata seven times, recited verses of praise, and the fire ignited by itself. After the cremation and offering to the Tathāgata, Kāśyapa, in the Bamboo Grove Monastery (竹林精舍，Veṇuvana-vihāra) on Gṛdhrakūṭa Mountain (耆阇崛山，Vulture Peak Mountain) in Rājagṛha (王舍城，Royal City), gathered five hundred great Arhats (阿羅漢，worthy ones) and said: 'On the road in Pāvā (波婆國，Pava), I heard that the Tathāgata had entered Nirvana, and told five hundred Bhikshus, who all felt sorrow and regret. Bhadra (跋難陀，Bhadra), a son of the Shakyas, suddenly said: "When the Tathāgata was alive, the laws were strict; after the Tathāgata's extinction, everyone can act according to their own nature. What is there to regret?" If the heretics hear these words, they will say: "These sons of the Shakyas, when the World-Honored One was alive, followed the teachings and practiced; after the Tathāgata's extinction, they have all abandoned them." We should gather together and compile the Sutra Pitaka (經藏，Sutra Pitaka) so that the Dharma will not be cut off.' The Arhats replied: 'To compile the Sutra Pitaka, we need Ānanda.' Kāśyapa replied: 'Ānanda's outflows (結漏，kleshas) are not yet exhausted, how can he be in this assembly?' The Arhats said: 'What he has omitted and forgotten should be asked of him.' Kāśyapa said: 'If that is the case, then a Karma (羯磨，Karma, a monastic procedure) should be performed to allow him to enter the Sangha (僧中，Sangha).'

五百僧坐已，取五部經集為三藏。諸經中有說比丘戒律處，集為比丘經。諸經中有說戒律與尼戒相應者，集為尼經。諸經中乃至與迦絺那相應者，集為迦絺那犍度、諸犍度母經、增一比丘經、比丘尼經，總為毗尼藏。諸經中所說，與長阿含相應者，總為長阿含。諸經中所說，與中阿含相應者，集為中阿含。一二三四乃至十一數增者，集為增一阿含。與比丘相應、與比丘尼相應、與帝釋相應、與諸天相應、與梵王相應如是諸經，總為雜阿含。若法句、若說義、若波羅延如來所說，從修妒路乃至優波提舍，如是諸經與雜藏相應者，總為雜藏。如是五種名為修妒路藏。有問分別、無問分別、相攝、相應、處所此五種，名為阿毗曇藏。此十五種經集為三藏。

「阿難偏袒右肩胡跪合掌，白摩訶迦葉言：『親從如來邊聞如是說：「吾滅度后，應集眾僧，舍微細戒。」』迦葉還問阿難：『汝親從如來聞如是語，微細戒者，何者是？』阿難答言：『當爾之時，為憂苦惱所逼，迷塞遂不及問。』迦葉即訶阿難：『汝所語非時。先何不問世尊，今乃言不問。』

「爾時迦葉問諸比丘：『我等宜共思惟此義。何等是微細戒？』有一比丘說言：『除四事，餘者名微細戒。』一一說乃至除九十事，餘名微細戒。迦葉說言：『汝等所

【現代漢語翻譯】現代漢語譯本五百位僧人坐定后，將五部經典彙集為三藏。諸經中凡是說到比丘戒律的地方，彙集為《比丘經》。諸經中凡是說到戒律與比丘尼戒律相對應的地方，彙集為《比丘尼經》。諸經中乃至與迦絺那（Kathina，一種佈施儀式）相應的，彙集為《迦絺那犍度》（Kathina Khandha，關於迦絺那儀式的章節）、《諸犍度母經》、《增一比丘經》、《比丘尼經》，總稱為《毗尼藏》（Vinaya Pitaka，律藏）。諸經中所說的，與《長阿含》（Digha Nikaya，長部）相應的，總稱為《長阿含》。諸經中所說的，與《中阿含》（Majjhima Nikaya，中部）相應的，彙集為《中阿含》。凡是一二三四乃至十一，數字遞增的，彙集為《增一阿含》（Anguttara Nikaya，增支部）。與比丘相應的、與比丘尼相應的、與帝釋（Indra，佛教護法神）相應的、與諸天相應的、與梵王（Brahma，色界天之主）相應的，像這樣的諸經，總稱為《雜阿含》（Samyutta Nikaya，相應部）。如果是《法句》（Dhammapada，佛經名）、如果是關於義理的解說、如果是波羅延（Parayana，佛經名）如來所說的，從修妒路（Sutra，經）乃至優波提舍（Upadesha，論），像這樣的諸經與《雜藏》相應的，總稱為《雜藏》。像這樣五種經，名為《修妒路藏》（Sutra Pitaka，經藏）。有問答分別、無問答分別、互相攝持、互相相應、處所這五種，名為《阿毗曇藏》（Abhidhamma Pitaka，論藏）。這十五種經彙集為三藏。

阿難（Ananda，佛陀十大弟子之一）偏袒右肩，胡跪合掌，對摩訶迦葉（Mahakasyapa，佛教禪宗初祖）說：『我親自從如來那裡聽到這樣說：「我滅度后，應當集合眾僧，捨棄微細戒。」』迦葉反問阿難：『你親自從如來那裡聽到這樣的話，什麼是微細戒呢？』阿難回答說：『當時，我被憂愁苦惱所逼迫，心緒迷亂堵塞，所以沒來得及問。』迦葉就責備阿難說：『你所說的不合時宜。先前為什麼不問世尊，現在才說沒問。』

這時，迦葉問各位比丘：『我們應該共同思考這個意義。什麼是微細戒？』有一位比丘說：『除了四事（四根本戒），其餘的都叫做微細戒。』一位接一位地說，乃至說除了九十事，其餘的叫做微細戒。迦葉說：『你們所...

【English Translation】 English version After the five hundred monks were seated, they collected the five parts of the scriptures into the Tripitaka (three baskets). Those parts of the scriptures that spoke of the precepts for Bhikkhus (monks) were collected into the Bhikkhu Sutra. Those parts of the scriptures that spoke of precepts corresponding to the Bhikkhuni (nun) precepts were collected into the Bhikkhuni Sutra. Those parts of the scriptures that corresponded to Kathina (Kathina, a robe-offering ceremony), were collected into the Kathina Khandha (Kathina Khandha, the section on Kathina), the various Khandha Mata Sutras, the Ekottara Bhikkhu Sutra, and the Bhikkhuni Sutra, collectively known as the Vinaya Pitaka (Vinaya Pitaka, the Basket of Discipline). Those parts of the scriptures that corresponded to the Digha Nikaya (Digha Nikaya, the Long Discourses) were collectively known as the Digha Nikaya. Those parts of the scriptures that corresponded to the Majjhima Nikaya (Majjhima Nikaya, the Middle Length Discourses) were collected into the Majjhima Nikaya. Those that increased in number from one, two, three, four, up to eleven were collected into the Anguttara Nikaya (Anguttara Nikaya, the Numerical Discourses). Those scriptures that corresponded to Bhikkhus, Bhikkhunis, Indra (Indra, the lord of gods), the various Devas (Devas, gods), and Brahma (Brahma, the creator god), were collectively known as the Samyutta Nikaya (Samyutta Nikaya, the Connected Discourses). If they were the Dhammapada (Dhammapada, a collection of verses), explanations of meaning, or the Parayana (Parayana, a collection of poems) spoken by the Tathagata (Tathagata, the Buddha), from Sutras (Sutra, discourses) to Upadeshas (Upadesha, instructions), those scriptures that corresponded to the Miscellaneous Collection were collectively known as the Miscellaneous Collection. These five types of scriptures were known as the Sutra Pitaka (Sutra Pitaka, the Basket of Discourses). The five types of questions and answers, non-questions and answers, mutual inclusion, mutual correspondence, and locations were known as the Abhidhamma Pitaka (Abhidhamma Pitaka, the Basket of Higher Doctrine). These fifteen types of scriptures were collected into the Tripitaka.

Ananda (Ananda, one of the Buddha's ten principal disciples), bared his right shoulder, knelt on his right knee, and with palms joined, said to Mahakasyapa (Mahakasyapa, the first patriarch of Zen Buddhism): 'I personally heard the Tathagata say, "After my Parinirvana (Parinirvana, complete nirvana), the Sangha (Sangha, monastic community) should gather and relinquish the minor precepts."』 Kasyapa then asked Ananda: 'You personally heard the Tathagata say this, what are the minor precepts?' Ananda replied: 'At that time, I was oppressed by sorrow and suffering, my mind was confused and blocked, so I did not have time to ask.' Kasyapa then rebuked Ananda: 'What you say is untimely. Why did you not ask the World Honored One earlier, and now you say you did not ask?'

At that time, Kasyapa asked the Bhikkhus: 'We should contemplate this meaning together. What are the minor precepts?' One Bhikkhu said: 'Except for the four Parajikas (Parajikas, the four root vows), the rest are called minor precepts.' One by one they spoke, even saying that except for the ninety matters, the rest are called minor precepts. Kasyapa said: 'What you...

說皆未與微細戒合。隨佛所說當奉行之，佛不說者此莫說也。若舍微細戒者，諸外道輩當生謗言：「如來滅后，微細戒諸比丘皆已舍竟。瞿曇沙門法如火煙焰，忽生已滅。若舍微細戒者，但持四重餘者皆舍。若持四重，何名沙門？」以是義故，尊者迦葉責阿難七事。因阿難為女人求出家中，彼有九事謫阿難。一者若女人不出家者，諸檀越等常應各各器盛食，在道側胡跪授與沙門。二者若女人不出家者，諸檀越等常應與衣服臥具逆于道中求沙門受用。三者若女人不出家者，諸檀越等常應乘象馬車乘在於道側以五體投地求沙門蹈而過。四者若女人不出家者，諸檀越輩常應在於路中以發佈地求沙門蹈而過。五者若女人不出家者，諸檀越輩常應恭敬心請諸沙門至舍供養。六者若女人不出家者，諸檀越輩見諸沙門常應恭敬心凈掃其地脫體上衣布地令沙門坐。七者若女人不出家者，諸檀越輩常應脫體上衣拂比丘足上塵。八者若女人不出家者，諸檀越輩常應舒發掃比丘足上塵。九者若女人不出家者，沙門威德過於日月，況諸外道豈能正視於沙門乎。十者若女人不出家者，佛之正法應住千年。今減五百年，一百年中得堅固解脫、一百年中得堅固定、一百年中得堅固持戒、一百年中得堅固多聞、一百年中得堅固佈施、初百歲中有解脫堅固

【現代漢語翻譯】現代漢語譯本：所說的都未與微細戒律相合。應當奉行佛所說的，佛未說的就不要說了。如果捨棄微細戒律，那些外道之輩就會誹謗說：『如來涅槃后，微細的戒律比丘們都已捨棄了。喬達摩（Gautama，佛陀的姓）沙門的法就像火的煙焰，忽然產生就滅亡了。如果捨棄微細戒律，只持四重戒，其餘的都捨棄。如果只持四重戒，那還叫什麼沙門？』因為這個緣故，尊者迦葉（Kāśyapa）責備阿難（Ānanda）七件事。因為阿難為女人請求出家這件事，又有九件事責備阿難：一、如果女人不出家，那些施主們常常應該各自用器皿盛著食物，在路邊胡跪著獻給沙門。二、如果女人不出家，那些施主們常常應該拿著衣服臥具，在路中迎候，請求沙門接受使用。三、如果女人不出家，那些施主們常常應該乘坐象馬車乘，在路邊五體投地，請求沙門從身上踩踏過去。四、如果女人不出家，那些施主們常常應該在路中散開頭髮鋪在地上，請求沙門從身上踩踏過去。五、如果女人不出家，那些施主們常常應該以恭敬心邀請沙門到家中供養。六、如果女人不出家，那些施主們見到沙門常常應該以恭敬心清掃地面，脫下身上的衣服鋪在地上讓沙門坐。七、如果女人不出家，那些施主們常常應該脫下身上的衣服拂去比丘腳上的塵土。八、如果女人不出家，那些施主們常常應該舒開頭髮掃去比丘腳上的塵土。九、如果女人不出家，沙門的威德超過日月，何況那些外道怎麼能正視沙門呢？十、如果女人不出家，佛的正法應該住世千年。現在減少五百年，一百年中能得到堅固的解脫，一百年中能得到堅固的禪定，一百年中能得到堅固的持戒，一百年中能得到堅固的多聞，一百年中能得到堅固的佈施，最初的一百年中有解脫的堅固。

【English Translation】 English version: What was said does not accord with the minor precepts. What the Buddha said should be followed, and what the Buddha did not say should not be spoken. If the minor precepts are abandoned, those of other paths will give rise to slanderous words: 'After the Tathagata (如來, another name for the Buddha) passed away, the Bhikshus (比丘, Buddhist monks) have completely abandoned the minor precepts. The Dharma (法, Buddhist teachings) of Gautama (瞿曇, Buddha's family name) Shramanas (沙門, wandering ascetics) is like the smoke of a fire, arising and then disappearing suddenly. If the minor precepts are abandoned, only the four major precepts are upheld, and the rest are abandoned. If only the four major precepts are upheld, what is the meaning of being a Shramana?' Because of this reason, Venerable Kāśyapa (迦葉) rebuked Ānanda (阿難) for seven matters. Because Ānanda requested for women to be allowed to leave home, there were nine matters for which he was reproached: 1. If women did not leave home, those donors should always fill vessels with food and kneel on the side of the road to offer it to the Shramanas. 2. If women did not leave home, those donors should always bring clothes and bedding, meet the Shramanas on the road, and request them to accept and use them. 3. If women did not leave home, those donors should always ride elephants, horses, and carriages, prostrate themselves on the side of the road, and request the Shramanas to step on them as they pass. 4. If women did not leave home, those donors should always spread their hair on the ground in the road and request the Shramanas to step on them as they pass. 5. If women did not leave home, those donors should always respectfully invite the Shramanas to their homes for offerings. 6. If women did not leave home, those donors should always respectfully clean the ground when they see the Shramanas, take off their upper garments, spread them on the ground, and invite the Shramanas to sit. 7. If women did not leave home, those donors should always take off their upper garments and wipe the dust off the feet of the Bhikshus. 8. If women did not leave home, those donors should always spread their hair to sweep the dust off the feet of the Bhikshus. 9. If women did not leave home, the majestic virtue of the Shramanas would surpass the sun and moon, how could those of other paths even dare to look directly at the Shramanas? 10. If women did not leave home, the Buddha's Proper Dharma (正法, true teachings) should abide for a thousand years. Now it is reduced by five hundred years; in one hundred years, one will attain steadfast liberation; in one hundred years, one will attain steadfast concentration; in one hundred years, one will attain steadfast adherence to the precepts; in one hundred years, one will attain steadfast learning; in one hundred years, one will attain steadfast giving; in the first hundred years, there is steadfastness in liberation.

法。』

「『安住於此中，　　悉能達解義，　　第二百歲中，　　復有堅固定；　　第三百歲中，　　持戒亦不毀；　　第四百歲中，　　有能多聞者；　　第五百歲中，　　復有能佈施。　　從是如來法，　　唸唸中漸減，　　如車輪轉已，　　隨轉時有盡。　　正法所以隱，　　阿難之愆咎，　　為女人出家，　　勸請調御師。　　正法應住世，　　滿足於千年，　　五百已損減，　　餘者悉如本。　　是故五百歲，　　五法興於世，　　解脫定持戒，　　多聞及佈施。』」

毗尼母經卷第三大正藏第 24 冊 No. 1463 毗尼母經

毗尼母經卷第四

失譯人名今附秦錄

「諸比丘欲集法藏，時摩訶迦葉以手拍地，聲震之響喻如銅鐘。爾時王舍城中舊住五百羅漢師子阿蘭那，聞此之音共相告言：『集法藏時至。』尊者富蘭那，與其徒眾五百羅漢，即共相隨向王舍城耆阇崛山竹林精舍中，至摩訶迦葉所。到已語摩訶迦葉言：『我等聞摩訶迦葉五百羅漢于王舍城竹林精舍中欲集法藏，我等亦欲得聞』。摩訶迦葉即向富蘭那等出集法藏因緣。富蘭那語尊者摩訶迦葉言：『大德！所集法藏緣已得聞竟，甚善不可言。但於八法中我所不解。從界里宿食

【現代漢語翻譯】現代漢語譯本『安住於此中，都能通達瞭解佛法的意義，在（佛滅度后的）第二個一百年中，佛法仍然有堅固的根基；在第三個一百年中，持守戒律的人也不會毀犯戒律；在第四個一百年中，會出現許多博學多聞的人；在第五個一百年中，又會有人熱衷於佈施。從這個時候開始，如來的佛法，在人們的念頭中會漸漸減少，就像車輪轉動之後，隨著轉動的時間而逐漸耗盡一樣。正法之所以會隱沒，是阿難（Ananda）的過失，因為他勸請調御師（佛陀）允許女人出家。正法本應住世一千年，現在已經損減了五百年，剩下的（五百年）都和原本一樣。所以在這五百年中，有五種佛法會在世間興盛，那就是解脫、禪定、持戒、多聞和佈施。』

《毗尼母經》卷第三大正藏第 24 冊 No. 1463 《毗尼母經》

《毗尼母經》卷第四

失譯人名今附秦錄

『各位比丘想要結集法藏（Dharma-pitaka），當時摩訶迦葉（Mahakasyapa）用手拍打地面，發出的聲音就像銅鐘一樣響亮。當時在王舍城（Rajagrha）舊住的五百位羅漢，他們的老師是師子阿蘭那（Simha Aranya），聽到這個聲音后互相告知說：『結集法藏的時候到了。』尊者富蘭那（Purana），和他的徒眾五百位羅漢，就一起前往王舍城耆阇崛山（Grdhrakuta）的竹林精舍（Venuvana-vihara），去見摩訶迦葉。到達后對摩訶迦葉說：『我們聽說摩訶迦葉和五百位羅漢在王舍城竹林精舍中想要結集法藏，我們也想要聽聞。』摩訶迦葉就向富蘭那等人說明了結集法藏的因緣。富蘭那對尊者摩訶迦葉說：『大德！所結集法藏的因緣我們已經聽完了，非常好，無法用言語形容。但是對於八法中我有一些不理解的地方，關於界里宿食（在規定的範圍外過夜）

【English Translation】 English version 『Abiding in this, one can fully understand the meaning, In the second hundred years, there will still be firm stability; In the third hundred years, those who uphold the precepts will not violate them; In the fourth hundred years, there will be many learned ones; In the fifth hundred years, there will again be those who are able to give alms. From this point on, the Dharma of the Tathagata (Thus Come One), will gradually diminish in people's minds, Just as a chariot wheel, once turned, will eventually come to an end as it continues to turn. The reason why the True Dharma is obscured is Ananda's fault, Because he persuaded the Tamer (the Buddha) to allow women to leave home. The True Dharma should have remained in the world for a thousand years, Now five hundred years have been diminished, and the remainder is as it was originally. Therefore, in these five hundred years, five Dharmas will flourish in the world, These are liberation, concentration, upholding the precepts, learning, and giving alms.』

Vinaya-matrka-sutra Volume 3 Taisho Tripitaka Volume 24 No. 1463 Vinaya-matrka-sutra

Vinaya-matrka-sutra Volume 4

Name of the translator lost, now appended to the Qin record

『Monks, wishing to collect the Dharma-pitaka (Collection of Discourses), at that time Mahakasyapa (Great Kashyapa) struck the ground with his hand, the sound of which resonated like a bronze bell. At that time, five hundred Arhats (Enlightened beings) who had long resided in Rajagrha (Royal City), whose teacher was Simha Aranya (Lion Forest), hearing this sound, told each other: 『The time to collect the Dharma-pitaka has arrived.』 The Venerable Purana (Full One), with his five hundred Arhat disciples, together went to Venuvana-vihara (Bamboo Grove Monastery) on Grdhrakuta (Vulture Peak Mountain) in Rajagrha, to see Mahakasyapa. Having arrived, he said to Mahakasyapa: 『We have heard that Mahakasyapa and five hundred Arhats in the Bamboo Grove Monastery in Rajagrha wish to collect the Dharma-pitaka, and we also wish to hear it.』 Mahakasyapa then explained to Purana and the others the causes and conditions for collecting the Dharma-pitaka. Purana said to the Venerable Mahakasyapa: 『Great Virtue! We have heard the causes and conditions for collecting the Dharma-pitaka, which is very good, beyond words. However, there are some things I do not understand in the eight Dharmas, regarding sleeping outside the boundary (sleeping overnight outside the prescribed area)

乃至池邊種種草根等，如此八法親從佛邊聞，如來聽畜。復言不聽者，是處不解。』迦葉答言：『實如汝語。佛為饑饉谷貴乞食難得，憐愍眾生故聽畜。世豐谷賤乞食易得，是故如來還不聽也。』富蘭那言：『迦葉！如來是一切知見者，畜時欲使人知畜時，舍時欲使人知舍時。』迦葉答言：『以是義故，佛知時而說，是時中應畜、是時中不應畜。富蘭那！是故我等應隨如來，制時隨制、聽時隨聽。如來應供成就八種善法：一者善得金剛智；二者悉斷一切煩惱破無明闇；三者於一切法無諸障礙；四於一切處而得自在；五能善降伏外道異論；六善示眾生利不利；七能與眾生如法分別；八善能巧制犯不犯自在無礙。成此八法名法王法主。』爾時摩訶迦葉問阿難言：『此事復云何？』阿難答摩訶迦葉曰：『如我佛邊所聞，如迦葉答富蘭那也。若人如佛語而行者，此人能熾然佛法。是故應如法行之。』尊者富蘭那徒眾，聞此語已如法而行，即是熾然佛法者。此是雪山中五百比丘所集法藏。

「七百比丘集法藏今當說。如來涅槃后一百年，毗舍離毗利祇子諸比丘等，如佛所說行於十法，隨順行者熾然佛法：一應用二指抄飯食；二入聚落得食，說言飽已不言不足，后得食時不作殘食法得食；三界里群品作法事亦得；四讚歎群品

【現代漢語翻譯】現代漢語譯本：乃至池塘邊各種草根等等，像這樣的八種做法，（優波離）親自從佛陀那裡聽聞，如來允許（比丘）蓄積。如果（佛陀）又說不允許，那是因為沒有理解（佛陀的）真實意圖。』迦葉（Mahākāśyapa）回答說：『確實如你所說。佛陀因為饑荒年間穀物昂貴，乞食難以獲得，憐憫眾生，所以允許（比丘）蓄積。世道太平，穀物便宜，乞食容易獲得，因此如來又不允許了。』富蘭那（Pūraṇa）說：『迦葉！如來是具有一切知見的人，蓄積時想要人們知道（他）在蓄積，捨棄時想要人們知道（他）在捨棄。』迦葉回答說：『因為這個緣故，佛陀知道時機而說法，這個時機應該蓄積，那個時機不應該蓄積。富蘭那！因此我們應當隨順如來，制定時隨順制定，允許時隨順允許。如來應供，成就八種善法：一是善於獲得金剛智（Vajra-jñāna）；二是完全斷除一切煩惱，破除無明黑暗；三是對一切法沒有各種障礙；四是在一切處都能得到自在；五是能夠善於降伏外道異端邪說；六是善於向眾生揭示有利和不利；七是能夠為眾生如法地分別（善惡）；八是善於巧妙地制定犯戒與不犯戒，自在無礙。成就這八種善法，名為法王法主。』當時，摩訶迦葉（Mahākāśyapa）問阿難（Ānanda）說：『這件事又是怎麼回事呢？』阿難回答摩訶迦葉說：『正如我從佛陀那裡聽聞的，就像迦葉回答富蘭那（Pūraṇa）那樣。如果有人按照佛陀的教導去做，這個人就能使佛法興盛。所以應當如法奉行。』尊者富蘭那的徒眾，聽了這些話后，如法奉行，就是能使佛法興盛的人。這是雪山中五百比丘所集結的法藏。關於七百比丘集結法藏，現在應當講述。如來涅槃后一百年，毗舍離（Vaiśālī）的毗利祇子（Vrijji）等比丘，像佛陀所說的那樣奉行十法，隨順奉行就能使佛法興盛：一是允許用兩指取飯食用；二進入村落得到食物，（即使）說了已經飽了，也不說不夠，之後得到食物時，不實行殘食法而得到食物；三在（同一）區域內，（不同）僧團進行作法事也可以；四讚歎（其他）僧團。

【English Translation】 English version: Even various grass roots by the pond, these eight practices (Upāli) personally heard from the Buddha, and the Tathāgata (如來) allowed (bhikkhus) to accumulate them. If (the Buddha) said it was not allowed, it was because (one) did not understand (the Buddha's) true intention.』 Kāśyapa (迦葉) replied: 『Indeed, as you say. The Buddha, because in famine years grain is expensive and begging for food is difficult, had compassion for sentient beings, so he allowed (bhikkhus) to accumulate. When the world is peaceful, grain is cheap, and begging for food is easy, therefore the Tathāgata (如來) does not allow it again.』 Pūraṇa (富蘭那) said: 『Kāśyapa! The Tathāgata (如來) is one who has all knowledge and vision; when accumulating, he wants people to know that he is accumulating; when abandoning, he wants people to know that he is abandoning.』 Kāśyapa replied: 『For this reason, the Buddha knows the time and speaks accordingly; at this time one should accumulate, at that time one should not accumulate. Pūraṇa! Therefore, we should follow the Tathāgata (如來), follow the rules when they are made, and follow the permission when it is given. The Tathāgata (如來), worthy of offerings, has accomplished eight good qualities: first, he is good at obtaining Vajra-jñāna (金剛智); second, he completely cuts off all afflictions and destroys the darkness of ignorance; third, he has no obstacles to all dharmas; fourth, he can obtain freedom in all places; fifth, he is able to skillfully subdue externalist heterodoxies; sixth, he is good at showing sentient beings what is beneficial and what is not; seventh, he is able to distinguish (good and evil) for sentient beings according to the Dharma; eighth, he is good at skillfully making rules about what constitutes an offense and what does not, being free and unhindered. Accomplishing these eight good qualities is called the Dharma King, the Lord of the Dharma.』 At that time, Mahākāśyapa (摩訶迦葉) asked Ānanda (阿難): 『What is the matter with this?』 Ānanda replied to Mahākāśyapa: 『As I heard from the Buddha, it is like Kāśyapa's reply to Pūraṇa (富蘭那). If someone acts according to the Buddha's teachings, that person can make the Buddha's Dharma flourish. Therefore, one should practice according to the Dharma.』 The followers of Venerable Pūraṇa, after hearing these words, practiced according to the Dharma, and they are the ones who can make the Buddha's Dharma flourish. This is the Dharma treasury collected by five hundred bhikkhus in the Himalayas. Now I will speak about the Dharma treasury collected by seven hundred bhikkhus. One hundred years after the Tathāgata's (如來) Nirvāṇa, the bhikkhus of the Vrijji (毗利祇子) in Vaiśālī (毗舍離), etc., practiced the ten dharmas as the Buddha said, and following these practices will make the Buddha's Dharma flourish: first, it is permissible to take food with two fingers; second, upon entering a village and receiving food, (even if) one has said one is full, one does not say one is not full, and when one receives food later, one receives food without practicing the leftover food rule; third, it is also permissible for (different) sanghas to perform Dharma activities within the (same) area; fourth, praising (other) sanghas.

作法事善；五前人作法後人復作所作皆善；六酥油蜂蜜石蜜，以酪和之得食；七昨日受鹽，今日得和飯食；八得飲奢留伽酒；九坐具不剪須得敷；十金銀七寶得自手捉亦得畜之。以是因緣故，迦蘭陀子耶舍欲除滅此過患，于毗舍離集七百羅漢。眾僧集已，迦蘭陀子耶舍問尊者離婆多言：『比丘入聚落中食，得兩指抄飯食不？』尊者離婆多答曰：『不得兩指抄飯食。』耶舍問曰：『何處制此不得兩指抄飯食也？』離婆多答曰：『舍衛國制殘食處制之。』耶舍復問尊者離婆多言：『若比丘食足已，不作殘食法得食不？』答言：『不得。』耶舍復問尊者：『界里作法事得不？』尊者即問：『界里作何等法事？』答曰：『群品作法事。』尊者答曰：『不得。』問：『何處制？』答曰：『王舍城中布薩犍度中制。』耶舍復問：『界里群品作法事說言好，得作如是語不？』答言：『不得。此亦王舍城中布薩干度中制。』耶舍復問尊者：『前所作事更得重作不？』尊者答曰：『云何名為重作？』耶舍說曰：『此事今作曾作。』尊者答曰：『若此事以阿毗曇、毗尼、修妒路不合者，已作不應作、未作不應作、今作不應作。若此事與三藏合者，已作應作、未作應作、今作應作。』耶舍復問尊者：『得食美食不？』答曰：『何者美食？』耶

【現代漢語翻譯】現代漢語譯本作法事是好的；先前的比丘做法事，後來的比丘又重複做，所做的都是好的；六、酥油、蜂蜜、石蜜，用乳酪混合后可以食用；七、昨天接受了鹽，今天可以用來調和飯食；八、可以飲用奢留伽酒（一種酒）；九、坐具沒有剪邊也可以使用；十、金銀七寶可以親自拿取，也可以儲藏。因為這些原因，迦蘭陀子耶舍（一位比丘）想要消除這些過失，所以在毗舍離聚集了七百位羅漢（阿羅漢）。僧眾聚集完畢后，迦蘭陀子耶舍問尊者離婆多（一位長老比丘）說：『比丘進入村落中乞食，可以用兩指捏取飯食嗎？』尊者離婆多回答說：『不可以兩指捏取飯食。』耶舍問：『在哪裡禁止用兩指捏取飯食呢？』離婆多回答說：『在舍衛國（古代印度城市）的殘食處理規定中禁止的。』耶舍又問尊者離婆多說：『如果比丘已經吃飽了，不按照處理殘食的規定，還可以繼續吃嗎？』回答說：『不可以。』耶舍又問尊者：『在戒律規定的區域內做法事可以嗎？』尊者反問：『在戒律規定的區域內做什麼樣的法事？』回答說：『僧團集體做法事。』尊者回答說：『不可以。』問：『在哪裡禁止的？』回答說：『在王舍城（古代印度城市）的布薩犍度（僧團集會誦戒的規定）中禁止的。』耶舍又問：『在戒律規定的區域內，僧團集體做法事時說「好」，可以這樣說嗎？』回答說：『不可以。這也是王舍城的布薩犍度中禁止的。』耶舍又問尊者：『之前做過的事情，可以重新再做嗎？』尊者回答說：『什麼叫做重新再做？』耶舍說：『這件事現在做，以前也做過。』尊者回答說：『如果這件事與阿毗曇（論藏）、毗尼（律藏）、修妒路（經藏）不符合，已經做過的就不應該做，未做過的也不應該做，現在做也不應該做。如果這件事與三藏（經、律、論）相符合，已經做過的應該做，未做過的應該做，現在做也應該做。』耶舍又問尊者：『可以吃美食嗎？』回答說：『什麼叫做美食？』

【English Translation】 English version 'It is good to perform religious acts; the former Bhikkhus (monks) performed religious acts, and the later ones repeat them, all that is done is good; six, ghee, honey, and rock candy, mixed with cheese, can be eaten; seven, salt received yesterday can be used to season rice today; eight, one may drink 'sheluga' wine (a type of wine); nine, a sitting cloth without trimmed edges may be used; ten, gold, silver, and the seven treasures may be held in one's own hands and also stored. Because of these reasons, Kalanda's son Yasa (a Bhikkhu) wanted to eliminate these faults, so he gathered seven hundred Arhats (enlightened beings) in Vaishali.' 'After the Sangha (monastic community) had gathered, Kalanda's son Yasa asked the Venerable Revata (an elder Bhikkhu), 'Is it permissible for a Bhikkhu entering a village to beg for food to take food with two fingers?' The Venerable Revata replied, 'It is not permissible to take food with two fingers.' Yasa asked, 'Where is it forbidden to take food with two fingers?' Revata replied, 'It is forbidden in the rules for handling leftover food in Shravasti (an ancient Indian city).'' 'Yasa further asked the Venerable Revata, 'If a Bhikkhu is already full, but does not follow the rules for handling leftover food, is it permissible to continue eating?' The answer was, 'It is not permissible.' Yasa further asked the Venerable, 'Is it permissible to perform religious acts within the boundary?' The Venerable then asked, 'What kind of religious acts are performed within the boundary?' The answer was, 'The Sangha collectively performs religious acts.' The Venerable replied, 'It is not permissible.' He asked, 'Where is it forbidden?' The answer was, 'It is forbidden in the Uposatha Khandhaka (rules for monastic assemblies and recitation of precepts) in Rajagriha (an ancient Indian city).'' 'Yasa further asked, 'When the Sangha collectively performs religious acts within the boundary and says 'good,' is it permissible to say so?' The answer was, 'It is not permissible. This is also forbidden in the Uposatha Khandhaka in Rajagriha.' Yasa further asked the Venerable, 'Can something that has been done before be done again?' The Venerable replied, 'What do you mean by doing it again?' Yasa said, 'This matter is done now and has been done before.' The Venerable replied, 'If this matter does not accord with the Abhidhamma (the philosophical teachings), the Vinaya (the monastic rules), or the Sutras (the discourses), what has been done should not be done, what has not been done should not be done, and what is being done should not be done. If this matter accords with the Tripitaka (the three collections of Buddhist texts), what has been done should be done, what has not been done should be done, and what is being done should be done.' Yasa further asked the Venerable, 'Is it permissible to eat delicious food?' He replied, 'What is delicious food?'

舍說曰：『酥油蜜石蜜與酪和之，是為美食。』尊者答曰：『不得食也。』『何處制也？』『舍衛國中制殘食處制耳。』耶舍復問尊者：『所受鹽得食不？』尊者答曰：『何者所受鹽？』耶舍說曰：『昨所受鹽，今日得和飯食不？』尊者答曰：『不得食也。』『何處制也？』『舍衛國藥草犍度中制。』復問尊者：『得飲奢留伽酒不？』答言：『不得。』『何處制？』『拘睒彌國因莎提比丘制。』耶舍復問尊者言：『得畜不剪須敷具不？』答言：『不得。』『何處制之？』『舍衛國因六群比丘制。』復問尊者：『得畜金銀寶器不？』答言：『不得。』『何處制之？』『王舍城因跋難陀釋子制。』以何義故更集法藏？欲使比丘舍惡修善。若四人住處乃至眾多人住處，欲使知法如法修行佛法熾然。若和尚阿阇梨若知法人，如此人等皆能如法者，可佛法增長。有二種法不可違：一佛法不可違；二轉輪聖王法不可違。以是義故，更集七百僧集法藏也。

「所以言毗尼經者，諸經中與毗尼相應者，總為比丘比丘尼經。諸經中與迦絺那衣相應者，總為迦絺那犍度。比丘經、比丘尼經、一切犍度、摩得勒伽、毗尼增一，此五種總為毗尼藏，是故名毗尼經。

「所言大廣說者，所說事多，故名廣說。我今教授大法，故名為大

【現代漢語翻譯】現代漢語譯本舍說問：『酥油、蜂蜜、石蜜與乳酪混合，這算是美食嗎？』尊者回答：『不能食用。』『這是在哪裡禁止的呢？』『在舍衛國中，于處理殘食的地方禁止的。』耶舍又問尊者：『接受的鹽可以食用嗎？』尊者回答：『你指的是哪種接受的鹽？』耶舍說：『昨天接受的鹽，今天可以和飯一起吃嗎？』尊者回答：『不能食用。』『這是在哪裡禁止的呢？』『在舍衛國藥草犍度中禁止的。』又問尊者：『可以飲用奢留伽酒（一種酒）嗎？』回答說：『不可以。』『這是在哪裡禁止的呢？』『在拘睒彌國，因為因莎提比丘（一位比丘的名字）而禁止的。』耶舍又問尊者說：『可以蓄養不剪的鬚髮和敷具嗎？』回答說：『不可以。』『這是在哪裡禁止的呢？』『在舍衛國，因為六群比丘（一組比丘）而禁止的。』又問尊者：『可以蓄藏金銀寶器嗎？』回答說：『不可以。』『這是在哪裡禁止的呢？』『在王舍城，因為跋難陀釋子（一位比丘的名字）而禁止的。』因為什麼緣故要重新集結法藏（佛教經典）呢？爲了使比丘捨棄惡行，修習善行。如果四個人居住的地方，乃至眾多人居住的地方，要使他們瞭解佛法，如法修行，使佛法興盛。如果和尚（老師）、阿阇梨（導師）或者知法的人，這些人都能如法行事，佛法才能增長。有兩種法不可違背：一是佛法不可違背；二是轉輪聖王（理想的統治者）的法律不可違背。因為這個緣故，才重新集結七百僧眾集結法藏。

『之所以稱為毗尼經（戒律經典），是因為諸經中與毗尼（戒律）相應的，總括為比丘（男性出家人）比丘尼（女性出家人）的經典。諸經中與迦絺那衣（一種特殊的僧衣）相應的，總括為迦絺那犍度（關於迦絺那衣的章節）。比丘經、比丘尼經、一切犍度（章節）、摩得勒伽（論母，目錄）、毗尼增一（戒律的增補），這五種總括為毗尼藏（戒律的總集），所以稱為毗尼經。

『所說的大廣說，是因為所說的事情很多，所以稱為廣說。我現在教授大法，所以稱為大。』

【English Translation】 English version Sheshuo asked: 'Is it considered delicious food to mix ghee (clarified butter), honey, rock candy, and yogurt?' The Venerable replied: 'It is not allowed to be eaten.' 'Where is this prohibited?' 'It is prohibited in Shravasti (a city in ancient India), in the place where leftover food is processed.' Yeshe further asked the Venerable: 'Is the received salt allowed to be eaten?' The Venerable replied: 'Which received salt are you referring to?' Yeshe said: 'The salt received yesterday, is it allowed to be eaten with rice today?' The Venerable replied: 'It is not allowed to be eaten.' 'Where is this prohibited?' 'It is prohibited in the herbal medicine Khandha (section) in Shravasti.' He further asked the Venerable: 'Is it allowed to drink Sheliujia wine (a type of wine)?' He replied: 'It is not allowed.' 'Where is this prohibited?' 'It is prohibited in Kaushambi (an ancient city), because of the Bhikkhu (monk) Yinshati.' Yeshe further asked the Venerable: 'Is it allowed to keep unshorn facial hair and bedding?' He replied: 'It is not allowed.' 'Where is this prohibited?' 'It is prohibited in Shravasti, because of the group of six Bhikkhus.' He further asked the Venerable: 'Is it allowed to keep gold, silver, and precious vessels?' He replied: 'It is not allowed.' 'Where is this prohibited?' 'It is prohibited in Rajagriha (an ancient city), because of Bānántuo Shìzǐ (a monk).' For what reason was the Dharma Treasury (Buddhist scriptures) re-collected? It was to enable the Bhikkhus to abandon evil and cultivate goodness. If there are four people living in a place, or even many people living in a place, it is to enable them to understand the Dharma, practice according to the Dharma, and make the Buddha-dharma flourish. If the Upadhyaya (teacher), Acharya (instructor), or those who know the Dharma can all act according to the Dharma, then the Buddha-dharma can grow. There are two kinds of laws that cannot be violated: one is that the Buddha-dharma cannot be violated; the other is that the law of the Chakravarti (ideal ruler) cannot be violated. For this reason, seven hundred monks re-collected the Dharma Treasury.

'The reason why it is called the Vinaya Sutra (discipline scriptures) is that among the sutras, those that correspond to the Vinaya (discipline) are collectively the sutras for Bhikkhus (male monastics) and Bhikkhunis (female monastics). Among the sutras, those that correspond to the Kathina robe (a special monastic robe) are collectively the Kathina Khandha (section on the Kathina robe). The Bhikkhu Sutra, the Bhikkhuni Sutra, all the Khandhas (sections), the Matrika (matrix, table of contents), and the Vinaya Ekottara (augmentations to the discipline), these five are collectively the Vinaya Pitaka (collection of discipline), therefore it is called the Vinaya Sutra.'

'What is called the Great Extensive Explanation is because there are many things being said, therefore it is called the Extensive Explanation. I am now teaching the Great Dharma, therefore it is called Great.'

。我今說大法大毗尼，是故名大廣說。大人所說法，名之為大。何者大人？諸佛世尊名為大人，此大人說故名為大人。又言廣者，有大德比丘略說經，若眾多比丘前、若四三二一比丘前，說其所解經『我親從佛邊聞如此說。』上座有德知見者，應取其所說思惟此理，若與三藏相應者，應語言：『大德所說甚善，若有後學者應以此法教之。』若不與三藏相應者，語言：『大德！莫行此法，亦莫教人行此法也。』是故名為廣說。說大調伏現前，故名廣說。

「若有一人聰哲高才，自備此德捉其所解，與如來所說法競。如人捉偽金與真金並，若真偽難別者，以火燒之真偽自現。若以偽法言是如來說者，與三藏經並之，知其真偽也。如世有真醫，有人實非醫，妄稱是醫人。不別者就其治病，虛喪身命。猶如世人不識真法，隨行邪偽法者，能滅善心身命也。不滅正法者，佛所說毗尼，如佛所說行，是人能使正法熾然於世。何以故？此人知此是佛說、知此非佛說，是故能典正法。是名廣說。尊者薩婆多說曰：『有四白廣說，有四黑廣說。以何義故名為廣說？以此經故。知此是佛語、此非佛語。若有才辯了了能識是非為人說者，此言應受。黑廣說亦應如白廣知。四者，若眾多、若三、若二、若一，是名為四。又比丘作如是言：

【現代漢語翻譯】現代漢語譯本：我現在宣說偉大的佛法和偉大的毗尼（Vinaya，戒律），因此稱為『大廣說』。大人所說的法，稱為『大』。誰是大人呢？諸佛世尊被稱為大人，因為是這些大人所說，所以稱為大人。至於『廣』，是指有大德的比丘略微地講解經典，無論是在眾多比丘面前，還是在四位、三位、兩位甚至一位比丘面前，說出他所理解的經典，並說『我親自從佛陀那裡聽到這樣說的。』年長的、有德行和見識的人，應該採納他所說的，並思考其中的道理，如果與三藏（Tripitaka，經、律、論）相符，就應該說：『大德所說非常好，如果有後來的學習者，應該用這個法來教導他們。』如果不與三藏相符，就應該說：『大德！不要實行這個法，也不要教別人實行這個法。』因此稱為『廣說』。宣說偉大的調伏法，使之顯現，所以稱為『廣說』。如果有一個人聰明有才智，具備這樣的才能，抓住他所理解的，與如來說的法相爭辯。就像有人拿著假金與真金放在一起，如果真假難以分辨，就用火燒，真假自然顯現。如果用虛假的法說這是如來說的，就與三藏經放在一起比較，就能知道它的真假了。就像世間有真正的醫生，有人實際上不是醫生，卻妄稱是醫生。不辨別的人就找他治病，白白喪失性命。就像世人不認識真正的佛法，跟隨邪惡虛假的法，能夠滅除善良的心和生命。不滅除正法的人，按照佛所說的毗尼，按照佛所說的去做，這個人能使正法在世間興盛。為什麼呢？因為這個人知道這是佛說的，知道這不是佛說的，所以能夠掌管正法。這就是『廣說』。尊者薩婆多（Sarvastivadin）說：『有四種白廣說，有四種黑廣說。』因為什麼緣故稱為『廣說』呢？因為通過這部經，知道這是佛說的話，這不是佛說的話。如果有人才辯敏捷，能夠清楚地辨別是非，併爲人解說，這種言論就應該接受。黑廣說也應該像白廣說一樣瞭解。四種情況是：如果面對眾多人、三個人、兩個人、一個人，這稱為四種。又有比丘這樣說：

【English Translation】 English version: I now speak of the great Dharma and the great Vinaya (discipline), therefore it is called 'Great Extensive Exposition'. What is spoken by a great person is called 'Great'. Who is a great person? The Buddhas, the World Honored Ones, are called great persons. Because it is spoken by these great persons, it is called great. As for 'Extensive', it refers to a Bhikshu (monk) of great virtue briefly explaining the Sutras (scriptures), whether in front of many Bhikshus, or in front of four, three, two, or even one Bhikshu, speaking of the Sutras as he understands them, and saying, 'I personally heard it said this way from the Buddha.' An elder, virtuous and knowledgeable person should adopt what he says and contemplate the reasoning within. If it corresponds with the Tripitaka (the three baskets of Buddhist scriptures), he should say, 'What the venerable one says is very good. If there are later learners, they should be taught with this Dharma.' If it does not correspond with the Tripitaka, he should say, 'Venerable one! Do not practice this Dharma, nor teach others to practice this Dharma.' Therefore, it is called 'Extensive Exposition'. To proclaim the great taming, making it manifest, is called 'Extensive Exposition'. If there is a person who is intelligent and talented, possessing such abilities, grasping what he understands, and contending with the Dharma spoken by the Tathagata (Buddha). It is like someone holding counterfeit gold alongside genuine gold. If it is difficult to distinguish between the genuine and the counterfeit, burn it with fire, and the genuine and counterfeit will naturally appear. If one uses false Dharma and says that it was spoken by the Tathagata, compare it with the Tripitaka, and one will know its truth or falsehood. It is like how there are true doctors in the world, and someone who is actually not a doctor falsely claims to be a doctor. Those who do not discern seek him to cure their illnesses, and lose their lives in vain. It is like how people in the world do not recognize the true Dharma, and follow evil and false Dharma, which can extinguish their good heart and life. One who does not extinguish the true Dharma, follows the Vinaya spoken by the Buddha, and acts according to what the Buddha said, this person can make the true Dharma flourish in the world. Why? Because this person knows what the Buddha said and knows what the Buddha did not say, therefore he can manage the true Dharma. This is 'Extensive Exposition'. The Venerable Sarvastivadin (a Buddhist school) said: 'There are four white Extensive Expositions, and four black Extensive Expositions.' For what reason is it called 'Extensive Exposition'? Because through this Sutra, one knows what the Buddha said and what the Buddha did not say. If someone is quick-witted and can clearly distinguish right from wrong and explain it to others, this speech should be accepted. The black Extensive Exposition should also be understood like the white Extensive Exposition. The four situations are: if facing many people, three people, two people, one person, these are called four. Also, if a Bhikshu says like this:

「世尊在浮彌城告諸比丘：『汝等若村若落，我親從佛邊聞說受持，此是法、此是毗尼、此是師教。』此比丘所說非可非不可。若以增一阿含、中阿含、長阿含、雜阿含、比丘經比、丘尼經、諸犍度、摩得勒伽與法理合者，應語言：『大德！此法可自勤行，亦教人勤行。』若不合法理者，語言：『大德！此法不應自行，亦不應教人行。』」此是初廣說。第二第三乃至第四亦如是說。第一大眾前、第二四人前、第三二人前、第四一人前，是名廣說。』

「佛告諸比丘：『吾教汝一句一偈、若多若少，若應行者如語行之，不應行者如語莫行。若後世比丘所說，與三藏相應者亦應行之。若吾所說或多或少，不應行者亦莫行之。後代比丘所說，不應行者亦莫行之。』此法增一經中廣明。有廣說者，如來臨涅槃時告阿難言：『吾滅度后，汝等言：「我等無依。」莫作此說。吾所制波羅提木叉，即是汝依、即是汝師。是故阿難！吾去世后，當依波羅提木叉而行行法，應當各各謙卑行之。汝等應當除去憍慢、安心凈法。阿難！從今已去，下者應稱上座尊者，上座應稱下座慧命。阿難！若人見十二因緣，是為見法亦得見我。』如來臨涅槃時，欲為利益眾生故，說是四廣。以是義故，名為廣說。佛復告言：『有物和合故應畜，有物

【現代漢語翻譯】現代漢語譯本：世尊在浮彌城（a city）告訴眾比丘：『你們無論在村莊還是聚落，如果有人說「我親自從佛陀那裡聽聞並受持，這是法、這是毗尼（Vinaya，戒律）、這是師長的教導」，那麼這位比丘所說的話，既不能全盤否定，也不能全盤肯定。如果他所說的與《增一阿含經》（Ekottara Agama）、《中阿含經》（Madhyama Agama）、《長阿含經》（Dirgha Agama）、《雜阿含經》（Samyukta Agama）、比丘戒經、比丘尼戒經、各種犍度（Khandhaka，律藏中的篇章）、摩得勒伽（Matrika，論藏）相符合，就應該說：「大德！這個法可以自己努力修行，也可以教導他人努力修行。」如果不符合法理，就應該說：「大德！這個法不應該自己修行，也不應該教導他人修行。」』這是最初的廣說。第二、第三乃至第四也像這樣說。第一是在大眾面前，第二是在四個人面前，第三是在兩個人面前，第四是在一個人面前，這叫做廣說。佛告訴諸比丘：『我教導你們一句一偈，無論是多是少，如果應該實行的，就按照所說的去實行；不應該實行的，就按照所說的不要實行。如果後世的比丘所說，與三藏（Tripitaka，經、律、論）相應，也應該實行。如果我所說的，無論是多是少，不應該實行的，也不要實行。後代的比丘所說，不應該實行的，也不要實行。』這個法在《增一阿含經》中有詳細說明。關於廣說，如來臨近涅槃（Nirvana，寂滅）時告訴阿難（Ananda，佛陀的十大弟子之一）說：『我滅度后，你們不要說「我們沒有依靠」。不要這樣說。我所制定的波羅提木叉（Pratimoksha，戒律），就是你們的依靠，就是你們的老師。所以阿難！我去世后，應當依靠波羅提木叉而修行，應當各自謙卑地修行。你們應當除去驕慢，安心於清凈的佛法。阿難！從今以後，年輕的比丘應該稱呼年長的比丘為上座尊者，上座應該稱呼年輕的比丘為慧命。阿難！如果有人見到十二因緣（Twelve Nidanas，佛教關於生命輪迴的理論），就是見到了法，也見到了我。』如來臨近涅槃時，爲了利益眾生，所以說了這四種廣說。因為這個緣故，叫做廣說。佛又告訴說：『有些東西和合在一起就應該持有，有些東西

【English Translation】 English version: The World Honored One, in the city of Phūmi (a city), addressed the Bhikshus (monks): 'Whether you are in a village or a settlement, if someone says, "I have personally heard and received from the Buddha, this is the Dharma (teachings), this is the Vinaya (discipline), this is the teacher's instruction," then what this Bhikshu says should neither be completely rejected nor completely accepted. If what he says is in accordance with the Ekottara Agama (Increased by One Agama), the Madhyama Agama (Middle Length Agama), the Dirgha Agama (Long Agama), the Samyukta Agama (Connected Agama), the Bhikshu Sutra (monk's precepts), the Bhikshuni Sutra (nun's precepts), the various Khandhakas (sections of the Vinaya), and the Matrika (matrix, outlines of doctrines), then you should say, "Venerable one! This Dharma can be diligently practiced by oneself and can also be taught to others to diligently practice." If it does not accord with the Dharma, then you should say, "Venerable one! This Dharma should not be practiced by oneself, nor should it be taught to others to practice."』 This is the first extensive explanation. The second, third, and even fourth are spoken in the same way. The first is in front of the assembly, the second is in front of four people, the third is in front of two people, and the fourth is in front of one person; this is called extensive explanation. The Buddha told the Bhikshus: 'I teach you a phrase or a verse, whether it is much or little; if it should be practiced, then practice it as it is said; if it should not be practiced, then do not practice it as it is said. If what a Bhikshu says in later generations is in accordance with the Tripitaka (Three Baskets, the Buddhist canon), then it should also be practiced. If what I have said, whether it is much or little, should not be practiced, then do not practice it. If what a Bhikshu in later generations says should not be practiced, then do not practice it.' This Dharma is extensively explained in the Ekottara Agama. Regarding extensive explanation, when the Tathagata (Buddha) was near Nirvana (liberation), he told Ananda (one of the Buddha's ten great disciples): 'After my Nirvana, do not say, "We have no refuge." Do not say this. The Pratimoksha (code of monastic rules) that I have established is your refuge, is your teacher. Therefore, Ananda! After my passing, you should rely on the Pratimoksha and practice the Dharma, and you should each practice it with humility. You should remove arrogance and be at peace with the pure Dharma. Ananda! From now on, junior Bhikshus should address senior Bhikshus as Venerable Elders, and senior Bhikshus should address junior Bhikshus as Wise Life. Ananda! If someone sees the Twelve Nidanas (the chain of dependent origination), they have seen the Dharma and have also seen me.' When the Tathagata was near Nirvana, he spoke these four extensive explanations for the benefit of sentient beings. For this reason, it is called extensive explanation. The Buddha further said: 'Some things, when combined, should be possessed, some things

不和合故不應畜。』云何名為和合？如舍利弗外得上色納，以此納縫著條衣上，佛即聽畜之，故名和合。不和合者，上色錦、上色白，雖和合不應畜，故名不和合。猶如酒若和藥得飲，不和不得飲。上色與下色合得畜，不合不得畜。和合有二種：一色和合、二衣和合。色和合者，先用根染，後用弱染。復有先用上色染，後用下色染。此二名色和合，應畜。何者名為上色？五正色名為上色。薩婆多說曰：『上色者，純青、純赤、純黃、純黑、純白，是名五種上色。』大色和合者，先用青染，後用余色染；先用余色染，後用青色染。五種亦如是，是色，應得畜。衣和合者，若衣作凈、納未作凈，縫納著衣上。若衣未凈、納已凈者，縫納著衣上。此二皆名凈衣。若衣未滿十日未作凈施，納已作凈施，縫納著衣上，得畜。若納十日未滿未作凈施，縫納著衣上，得畜。故名衣和合。凈施法。一日得一日作凈施，若過十日不作凈施，犯尼薩耆。若復放逸故不說凈者，以心惡故，不滿十日皆犯捨墮。

「何者不和合應畜、和合不應畜？不和合應畜者，山涉子、識其留草、閻婆伽、毗缽、優勒伽蜜、苦酒、閻陀林斤、提力姜，如是等藥不合應畜。何以故？此藥一一別中投食合，不中投食。如煮乳令沸熟已，寫置一器中，時節小久

【現代漢語翻譯】現代漢語譯本：『因為不和合，所以不應該蓄積。』什麼叫做和合呢？比如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）在外面得到好的染色布料，用這些布料縫補在條相衣上，佛陀就允許他蓄積，這叫做和合。不和合的情況是，好的染色錦緞、好的白色布料，即使縫合了也不應該蓄積，這叫做不和合。就像酒如果和藥混合就可以飲用，不混合就不能飲用一樣。好的染色和不好的染色混合就可以蓄積，不混合就不能蓄積。和合有兩種：一是顏色和合，二是衣服和合。顏色和合是指，先用根染料染色，後用弱染料染色。或者先用好的染色染色，後用不好的染色染色。這兩種情況叫做顏色和合，可以蓄積。什麼叫做好的染色呢？五種正色叫做好的染色。薩婆多（Sarvāstivāda，說一切有部，佛教部派之一）說：『好的染色是指，純青色、純紅色、純黃色、純黑色、純白色，這五種顏色叫做好的染色。』大色和合是指，先用青色染色，後用其他顏色染色；先用其他顏色染色，後用青色染色。五種顏色都是這樣，這樣的染色，可以蓄積。衣服和合是指，如果衣服是乾淨的，補丁還沒有做凈施，縫補在衣服上。如果衣服還沒有做凈施，補丁已經做了凈施，縫補在衣服上。這兩種情況都叫做凈衣。如果衣服未滿十日還沒有做凈施，補丁已經做了凈施，縫補在衣服上，可以蓄積。如果補丁未滿十日還沒有做凈施，縫補在衣服上，可以蓄積。這叫做衣服和合。凈施的方法是，一天可以有一天做凈施，如果超過十天不做凈施，就犯尼薩耆（Nissaggiya，捨墮）。如果因為放逸的緣故沒有說凈，因為心懷惡意，即使未滿十天也犯捨墮。

『什麼是不和合應該蓄積的，什麼是和合不應該蓄積的呢？不和合應該蓄積的是，山涉子（一種草藥）、識其留草（一種草藥）、閻婆伽（一種草藥）、毗缽（一種草藥）、優勒伽蜜（一種草藥）、苦酒（一種藥）、閻陀林斤（一種藥）、提力姜（一種藥），像這樣的藥物不混合應該蓄積。為什麼呢？因為這些藥物每一種單獨投食可以，混合投食不可以。就像煮牛奶煮沸煮熟后，倒在一個容器里，時間稍微長了』

【English Translation】 English version: 'Because they are not in harmony, they should not be accumulated.' What is called harmony? For example, if Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) obtains good dyed cloth from outside and uses this cloth to sew patches onto his patched robe, the Buddha allows him to accumulate it, and this is called harmony. Situations of non-harmony are when good dyed brocade or good white cloth, even if sewn together, should not be accumulated, and this is called non-harmony. It is like wine that can be drunk if mixed with medicine, but cannot be drunk if not mixed. Good dye and bad dye mixed together can be accumulated, but not mixed cannot be accumulated. There are two kinds of harmony: one is color harmony, and the other is garment harmony. Color harmony refers to dyeing first with root dyes and then with weak dyes. Or dyeing first with good dyes and then with bad dyes. These two situations are called color harmony and can be accumulated. What is called good dye? The five primary colors are called good dyes. The Sarvāstivāda (the 'all exists' school) says: 'Good dyes are pure blue, pure red, pure yellow, pure black, and pure white. These five colors are called good dyes.' Great color harmony refers to dyeing first with blue and then with other colors; dyeing first with other colors and then with blue. The five colors are all like this, and such dyes can be accumulated. Garment harmony refers to when the garment is clean and the patch has not yet been offered as a pure gift (凈施), and it is sewn onto the garment. If the garment has not yet been offered as a pure gift, but the patch has already been offered as a pure gift, and it is sewn onto the garment. Both of these situations are called clean garments. If the garment is less than ten days old and has not yet been offered as a pure gift, but the patch has already been offered as a pure gift, and it is sewn onto the garment, it can be accumulated. If the patch is less than ten days old and has not yet been offered as a pure gift, and it is sewn onto the garment, it can be accumulated. This is called garment harmony. The method of pure offering is that one can make a pure offering for one day at a time. If more than ten days pass without making a pure offering, one commits Nissaggiya (forfeiture). If one does not declare it pure due to negligence, because of malicious intent, even if it is less than ten days, one commits forfeiture.

'What should be accumulated even if not in harmony, and what should not be accumulated even if in harmony? What should be accumulated even if not in harmony are mountain tribulus (a type of herb), shik-ki-liu grass (a type of herb), yampaka (a type of herb), vibhitaka (a type of herb), ullerika honey (a type of herb), bitter wine (a type of medicine), yamdalimkin (a type of medicine), and tilaka (a type of medicine). Such medicines should be accumulated even if not mixed. Why? Because each of these medicines can be taken separately with food, but not mixed with food. It is like boiling milk until it is cooked, pouring it into a container, and after a little time'

乳水各別。此乳著鹽不中食，不和鹽中食。上所列藥草和合投合，不中一一中投食。亦如乳鹽合不中食，別食甚好。是名不和合用。當於爾時，佛為病比丘聽飲蘇毗勒漿著鹽得飲、不著亦得。是名和合用。

「盡形受藥者，姜、椒、蓽茇、訶梨勒、鹽、菖蒱，如是等皆名盡形受藥。藥草犍度中廣說。寺中應可作者，從羯磨一切法事，乃至飲食臥起，及露著泥洹僧竭支皆中。復有中者，若寺中地見金銀，知主不知主，皆應取舉之。知主者，後來當還。若不知主者，應當眾僧中唱：『我昨日僧地中得金銀。是誰物也？』有人來言是我物者，應問：『此物頭數多少及與斤兩？裹持繫縛用何等物？』若言一一相應者可還之，不相應者不應與也。復有寺中可中作者，若比丘比丘尼，用木葉作蓋、用木皮作蓋、或織草作蓋，如此等皆寺中得用。復有比丘，寺中得用物，富羅上重著革皮落縮，若出聚落雨雪得著，無雨雪不得也。所著革屣，四重三重乃至一單，寺里皆應得著。入聚落時雨雪得著，無時不得也。病時亦得著。革屣犍度中廣說。

「寺中應畜鐵鑰木鑰、瓢杖、浴室中床。是名寺中應畜物。

「比丘僧差入林者，應與七日。若七日不得來者，應與十五日。若十五日不得來者，應與一月。是名應入林。

【現代漢語翻譯】現代漢語譯本：乳和水各有分別。這乳如果加了鹽就不能食用，如果不加鹽就可以食用。上面所列的藥草如果混合在一起投用，就不能單獨一樣一樣地投用。也像乳和鹽混合在一起就不能食用，分開食用就很好。這叫做不和合使用。當時，佛陀為生病的比丘允許飲用蘇毗勒漿（一種藥飲），加鹽可以飲用，不加鹽也可以飲用。這叫做和合使用。

『所謂盡形壽受藥，是指姜、椒、蓽茇（一種香料）、訶梨勒（一種藥材）、鹽、菖蒲（一種藥材），像這些都叫做盡形壽受藥。在藥草犍度（律藏中的一部分）中有詳細說明。寺院中可以做的事情，從羯磨（僧團的宗教儀式）一切法事，乃至飲食臥起，以及露著泥洹僧竭支（一種僧衣）都可以。還有可以做的事情，如果在寺院的土地上發現金銀，知道是誰的或不知道是誰的，都應該拿起來。知道是誰的，以後應當歸還。如果不知道是誰的，應當在眾僧中宣告：『我昨天在僧團的土地上撿到金銀。是誰的東西？』如果有人來說是他的東西，應當問：『這東西的數量多少以及重量？包裹捆綁用的是什麼東西？』如果說的完全相符就可以歸還，不相符就不應當給。還有寺院中可以做的事情，如果比丘、比丘尼，用樹葉做傘、用樹皮做傘、或者編織草做傘，像這些在寺院中都可以使用。還有比丘，在寺院中可以使用的物品，富羅（一種鞋子）上面加重革皮落縮（一種裝飾），如果出村落遇到雨雪可以穿，沒有雨雪就不可以穿。所穿的革屣（鞋子），四層、三層乃至單層，在寺院裡都應該可以穿。進入村落時遇到雨雪可以穿，沒有雨雪的時候不可以穿。生病的時候也可以穿。在革屣犍度中有詳細說明。

『寺院中應該儲藏鐵鑰匙、木鑰匙、瓢杖（一種水瓢）、浴室中的床。這叫做寺院中應該儲藏的物品。

『比丘僧團派遣進入森林的人，應該給予七天的時間。如果七天不能回來，應該給予十五天的時間。如果十五天不能回來，應該給予一個月的時間。這叫做應該進入森林的時間。

【English Translation】 English version: Milk and water are distinct. Milk with salt is unfit for consumption, but without salt, it is fit. The herbs listed above, when mixed together, are unfit for individual use. Similarly, milk and salt together are unfit for consumption, but separately, they are very good. This is called 'uncombined use.' At that time, the Buddha allowed sick monks to drink 'Supilarasa' (a medicinal drink), with or without salt. This is called 'combined use.'

'Those who take medicine for life (盡形受藥), such as ginger, pepper, 'pi bo' (蓽茇, a spice), 'he li le' (訶梨勒, a medicinal herb), salt, 'chang pu' (菖蒲, a medicinal herb), and the like, are all called 'taking medicine for life.' The 'Herbs Khandhaka' (藥草犍度, a section in the Vinaya) explains this in detail. Things that can be done in the monastery, from 'Kamma' (羯磨, monastic rituals) and all Dharma activities, to eating, sleeping, and wearing exposed 'Nivasaṃghāṭī' (泥洹僧竭支, a type of monastic robe), are all permissible. Furthermore, if gold or silver is found on monastery grounds, whether the owner is known or unknown, it should be taken. If the owner is known, it should be returned later. If the owner is unknown, it should be announced to the Sangha: 'Yesterday, I found gold and silver on the monastery grounds. Whose is it?' If someone claims it, ask: 'What is the quantity and weight of the item? What was used to wrap and tie it?' If the answers match exactly, it should be returned; if not, it should not be given. Furthermore, things that can be done in the monastery include monks and nuns using leaves as umbrellas, bark as umbrellas, or weaving grass as umbrellas; these are all permissible in the monastery. Furthermore, if a monk has items permissible in the monastery, such as 'fu luo' (富羅, a type of shoe) with added leather 'luo suo' (落縮, an ornament), they may be worn outside the village in rain or snow, but not without rain or snow. Leather sandals (革屣) with four, three, or even one layer are all permissible in the monastery. They may be worn when entering the village in rain or snow, but not at other times. They may also be worn when sick. The 'Leather Sandals Khandhaka' explains this in detail.

'The monastery should keep iron keys, wooden keys, 'piao zhang' (瓢杖, a water ladle), and beds in the bathroom. These are items that the monastery should keep.'

'A monk sent into the forest by the Sangha should be given seven days. If he cannot return in seven days, he should be given fifteen days. If he cannot return in fifteen days, he should be given one month. This is the time that should be given for entering the forest.'

「若比丘身上生瘡，比丘用粗澀散洗瘡。佛言：『聽諸比丘用細末柔軟散洗瘡。』舉散法。著瓶中塞口乃至著橛上。藥草犍度中應廣知。

「若比丘有白癩病，自裂膿血流出。諸比丘用粗澀散涂洗。佛言：『當用細末柔軟散涂洗。』雜犍度中應廣知。

「若比丘新生瘡，病痛不壞者，當用壞藥傅之。后時當畜種種愈瘡藥治之令差。

「若比丘下分中有痔病者，當作裹瘡衣，莫令膿血流出污衣。隨醫師分處，作衣聽畜之。

「若諸比丘頭上生瘡、若面上生瘡、若唇上生瘡、若肩頭生瘡、若腋下生瘡、若脅上生瘡、若臍上生瘡、若坐處生瘡、若膝頭生瘡、若𨄔上生瘡、若頭上有瘡者，聽裹頭覆頭入白衣舍。若面上有瘡者，聽缽水中自照。或壁上自照見瘡，得自塗藥。唇上有瘡者，得聽兩唇不相到嚼食。若舌上有瘡者，聽著口中不嚼吞之。若肩頭有瘡者，聽以手捉瘡以衣覆上入白衣舍。復聽肩頭瘡，上衣不覆得入白衣舍。若腋下有瘡者，聽手叉腰入白衣舍。若脅上有瘡者，聽反抄衣入白衣舍。若臍上有瘡者，聽下系泥洹僧。若坐處有瘡者，聽入白衣舍蹲坐。若膝上有瘡，聽褰衣過膝入白衣舍。若𨄔上有瘡者，聽高著泥洹僧入白衣舍。是故名有瘡聽也。

「若眾僧寺里有三四人別作大堂，

【現代漢語翻譯】現代漢語譯本「如果比丘身上生了瘡，其他比丘用粗糙的藥粉來清洗瘡。佛說：『允許比丘用細末柔軟的藥粉來清洗瘡。』關於藥粉的使用方法，應該在藥草犍度（Khandha，分類）中詳細瞭解。「如果比丘患有白癩病，自行破裂流出膿血。其他比丘用粗糙的藥粉塗抹清洗。佛說：『應當用細末柔軟的藥粉塗抹清洗。』在雜犍度（Khandha，分類）中應該詳細瞭解。「如果比丘新生的瘡，病情沒有惡化，應當用能使瘡壞死的藥物敷上。之後可以儲備各種治療瘡的藥物，使之痊癒。「如果比丘下身有痔瘡，應當製作包裹瘡的衣服，不要讓膿血流出污染衣服。根據醫生的建議，製作衣服並允許儲存。「如果各位比丘頭上生瘡、或者臉上生瘡、或者嘴唇上生瘡、或者肩膀上生瘡、或者腋下生瘡、或者脅部生瘡、或者肚臍上生瘡、或者臀部生瘡、或者膝蓋上生瘡、或者小腿上生瘡、或者頭上有瘡，允許用布裹頭或者用帽子遮住頭進入在家信徒的住所。如果臉上生瘡，允許在缽中的水中照看自己的臉。或者在墻壁上照看自己的臉，看到瘡后，可以自己塗藥。嘴唇上有瘡的人，允許兩唇不接觸地咀嚼食物。如果舌頭上有瘡，允許放在口中不咀嚼直接吞下。如果肩膀上有瘡，允許用手抓住瘡，用衣服蓋住進入在家信徒的住所。又允許肩膀上的瘡，上衣不遮蓋也可以進入在家信徒的住所。如果腋下有瘡，允許雙手叉腰進入在家信徒的住所。如果脅部有瘡，允許反抄起衣服進入在家信徒的住所。如果肚臍上有瘡，允許下面繫上泥洹僧（nivasan，下裙）。如果臀部有瘡，允許進入在家信徒的住所蹲坐。如果膝蓋上有瘡，允許提起衣服過膝蓋進入在家信徒的住所。如果小腿上有瘡，允許高高地繫上泥洹僧（nivasan，下裙）進入在家信徒的住所。因此，這被稱為允許有瘡的情況。「如果眾僧寺院裡有三四個人另外建造大堂，

【English Translation】 English version 『If a Bhikkhu (monk) has a sore on his body, the Bhikkhus use a coarse and rough powder to wash the sore. The Buddha said: 『Bhikkhus are allowed to use fine and soft powder to wash the sore.』 The method of using the powder should be widely known in the Herbal Khandha (category).』『If a Bhikkhu has white leprosy, and pus and blood flow out from the broken skin, the Bhikkhus use a coarse and rough powder to apply and wash it. The Buddha said: 『They should use fine and soft powder to apply and wash it.』 It should be widely known in the Miscellaneous Khandha (category).』『If a Bhikkhu has a newly formed sore, and the illness does not worsen, he should apply medicine that causes the sore to break down. Later, he should store various medicines to heal the sore and make it better.』『If a Bhikkhu has hemorrhoids in his lower body, he should make a cloth to wrap the sore, so that pus and blood do not flow out and stain the clothes. According to the doctor's instructions, he is allowed to make clothes and store them.』『If the Bhikkhus have sores on their heads, or sores on their faces, or sores on their lips, or sores on their shoulders, or sores under their armpits, or sores on their sides, or sores on their navels, or sores on their buttocks, or sores on their knees, or sores on their shins, or sores on their heads, they are allowed to wrap their heads or cover their heads with hats to enter the houses of lay followers. If there are sores on the face, they are allowed to look at their faces in the water in their bowls. Or they can look at their faces on the wall, and if they see sores, they can apply medicine themselves. If there are sores on the lips, they are allowed to chew food without their lips touching. If there are sores on the tongue, they are allowed to put food in their mouths and swallow it without chewing. If there are sores on the shoulders, they are allowed to hold the sores with their hands and cover them with clothes to enter the houses of lay followers. Furthermore, if there are sores on the shoulders, they are allowed to enter the houses of lay followers without covering them with their upper garments. If there are sores under the armpits, they are allowed to enter the houses of lay followers with their hands on their hips. If there are sores on the sides, they are allowed to enter the houses of lay followers with their clothes turned up. If there are sores on the navel, they are allowed to wear the nivasan (lower garment) tied low. If there are sores on the buttocks, they are allowed to enter the houses of lay followers and squat. If there are sores on the knees, they are allowed to lift their clothes above their knees to enter the houses of lay followers. If there are sores on the shins, they are allowed to wear the nivasan (lower garment) high to enter the houses of lay followers. Therefore, this is called the allowance for having sores.』『If there are three or four people in the Sangha (monastic community) who build a large hall separately in the monastery,

住止處應繞四邊掘深塹遮水，塹里應作大小行處。此事敷具犍度中廣說。

「佛告阿難：『汝捉鑰可房房語諸比丘：「吾欲南行按行諸國。誰能隨吾去者，可自料理衣缽。」』阿難即受告敕，房房語之。諸長老比丘白阿難言：『若師去者得隨佛去，若師不去自亦不得去。何以故？至彼中更須覓依止師故。』爾時世尊即共堪能去者相隨向南路上。佛見諸比丘少，告阿難言：『汝不房房語也？比丘何故少？』阿難即具以上事白世尊。佛告阿難：『從今已后，若比丘滿十臘知法者，應受。十臘乃至百臘不知法者，依止。』依止法，受具犍度中廣說。

「此房房中所作事，應二指作法。若缽破作五段，綴此缽法，應相去二指安一綴。若上廁時洗大便道，應用二指頭洗之。若衣破著納者，孔外蔭二指。若比丘畜發法，極長不過二指應剃。是名法。

「略說共作法。若比丘性行調柔，持戒亦具威儀可觀。如此人者，僧應與共同一切法事，乃至飲食臥起皆應共同。是名略說共作法。若比丘行來到他寺上，應問此寺中一比丘結大界處。復問離衣宿處，兼問眾僧凈廚處，亦問布薩說戒處。如是等處皆問一人，故名略問。問已若有同伴亦應語之。又復應問，所飲水中有蟲不？清凈不？此水屬誰？又問，果菜凈未？一人問

【現代漢語翻譯】現代漢語譯本：住所的四周應該挖掘深溝來阻擋水，溝里應該設定大小便溺的地方。這些事情在敷具犍度（Nisidana Khandhaka，坐具篇）中有詳細說明。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『你拿著鑰匙，挨個房間告訴各位比丘：「我打算南行巡視各國。誰能跟隨我去的，可以自己準備好衣缽。」』阿難接受了佛陀的命令，挨個房間告知比丘們。各位長老比丘告訴阿難說：『如果師父去，我們才能跟隨佛陀去；如果師父不去，我們自己也不能去。為什麼呢？因為到了那裡還需要尋找依止的師父。』當時，世尊就和能夠去的人一起，沿著南方的道路前進。佛陀看到比丘很少，告訴阿難說：『你沒有挨個房間通知嗎？為什麼比丘這麼少？』阿難就把以上的事情全部告訴了世尊。佛陀告訴阿難：『從今以後，如果比丘滿十臘（Vassa，出家受戒后的年歲）且知法的，就可以接受依止；十臘乃至百臘不知法的，需要依止。』依止法在受具犍度（Upasampada Khandhaka，受戒篇）中有詳細說明。關於在房間里所做的事情，應該用二指作法（Angulika，一種測量方法）。如果缽破裂成五段，縫補這個缽的方法是，應該相隔二指安放一個綴補。如果上廁所時清洗大便道，應該用兩個手指頭清洗。如果衣服破了需要縫補，孔外應該遮蓋二指。如果比丘留頭髮，最長不能超過二指就應該剃掉。這叫做二指作法。簡略地說一下共同作法。如果比丘的性情柔和，持戒也很完備，威儀可觀。這樣的人，僧團應該和他共同進行一切法事，乃至飲食起臥都應該共同。這叫做簡略的共同作法。如果比丘行腳來到其他寺廟，應該詢問這個寺廟裡的一位比丘，關於結大界（Mahasima，寺院的邊界）的地方。再問離衣宿（離衣過夜）的地方，同時問眾僧的凈廚（乾淨的廚房）在哪裡，也問布薩（Uposatha，每半月誦戒的儀式）說戒的地方。像這些地方都問一個人，所以叫做簡略地詢問。問完之後，如果有同伴也應該告訴他們。又應該問，所飲用的水裡有沒有蟲子？是否清凈？這水屬於誰？還要問，果菜是否清凈？一個人詢問。

【English Translation】 English version: The dwelling place should be surrounded by deep trenches dug on all four sides to block water, and within the trenches, there should be places for both major and minor excretory functions. These matters are extensively discussed in the Nisidana Khandhaka (chapter on sitting cloths). The Buddha said to Ananda (one of the ten great disciples of the Buddha): 'Take the key and go room to room, telling all the Bhikkhus (monks): "I intend to travel south, visiting various countries. Whoever is able to accompany me may prepare their robes and bowl."' Ananda, receiving the Buddha's command, went room to room informing the Bhikkhus. The elder Bhikkhus said to Ananda: 'If the teacher goes, we can follow the Buddha; if the teacher does not go, we cannot go ourselves. Why? Because we will need to find a teacher to rely on when we arrive there.' At that time, the World Honored One, together with those who were able to go, proceeded along the southern road. The Buddha, seeing that there were few Bhikkhus, said to Ananda: 'Did you not go room to room to inform them? Why are there so few Bhikkhus?' Ananda then related all the above matters to the World Honored One. The Buddha said to Ananda: 'From now on, if a Bhikkhu has completed ten Vassas (years since ordination) and knows the Dharma, they may be relied upon; those with ten Vassas or even a hundred Vassas who do not know the Dharma must rely on others.' The rules for reliance are extensively discussed in the Upasampada Khandhaka (chapter on ordination). Regarding the matters to be done in the rooms, one should use the 'two-finger method' (Angulika, a method of measurement). If a bowl is broken into five pieces, the method for mending it is that the stitches should be placed two fingers apart. When cleaning the anal passage after using the toilet, one should use two fingertips to clean it. If a robe is torn and needs patching, the patch should cover two fingers beyond the edge of the hole. If a Bhikkhu keeps hair, it should not exceed two fingers in length before being shaved. This is called the 'two-finger method'. Briefly speaking about communal practices: If a Bhikkhu is gentle in nature, upholds the precepts, and is of admirable conduct, the Sangha (monastic community) should share all Dharma activities with him, even to the point of sharing food, sleeping, and waking. This is called a brief explanation of communal practices. If a Bhikkhu travels to another monastery, he should ask one Bhikkhu in that monastery about the location of the 'great boundary' (Mahasima, the boundary of the monastery). He should also ask about the place for sleeping without robes, as well as the location of the Sangha's clean kitchen, and the place for the Uposatha (fortnightly recitation of precepts). Asking one person about all these places is called a brief inquiry. After asking, if there are companions, they should also be informed. Furthermore, one should ask whether there are insects in the drinking water, whether it is clean, and to whom the water belongs. One should also ask whether the fruits and vegetables are pure. One person asks.

，餘人皆得凈，故名略。若舊住比丘請客比丘，客比丘到寺，一人問凈不凈，如是可問處皆問，是余比丘皆得清凈。尊者薩婆多說曰：『有利養生人貪著，佛不聽取。然不制所犯，應如前所製法行。』

「世尊說曰：『若人所作不善，知慚愧者不為障道。若比丘無慚愧心、亦無所知，如是所說不應受用。又復有人無慚愧心、有所知解，其所說法亦不應受。複次有人雖知慚愧、然無所知，若有所說亦不應受。若復有人有慚愧心、能達法相，如此說者應受用之。』尊者迦葉惟說曰：『有諸人智慧等所見亦同，其性柔雅戒行清凈無有瑕穢，是名和雅，所說應受。』

「有應作處。何者是？尼師壇有破穿處，應用弊納補，四邊蔭一寸。如是廣知。若有瘡處應治，若眾僧食處應掃，若和尚阿阇梨食處應掃，是名處所。若比丘病，佛聽煮粥食之。無凈地，眾僧當與作白二羯磨作凈處所。如是等皆名處所。

「佛在世時常在王舍城中說戒。至十五日月盡，諸比丘遠近不避疲勞，詣王舍城聽佛說戒。佛知諸比丘疲苦，即問諸比丘方所。隨其方所住處說戒，是名為方。東方塔名羅多跋陀羅，乃至北方有山名無之羅毗羅，是名為方。如是等邊方，有律師五人得受具足。阿練若比丘應善知方所，亦應知處及時。爾時諸比丘

【現代漢語翻譯】現代漢語譯本：其餘的人都因此得到清凈，所以稱為『略』。如果舊住的比丘邀請作客的比丘，作客的比丘到達寺院后，其中一人詢問是否清凈，像這樣可以詢問的地方都詢問，那麼其餘的比丘就都得到清凈。尊者薩婆多（Sarvastivada，一切有部）說：『因為有利養而生起貪著的人，佛陀不允許接受。然而，對於沒有禁止的過失，應該像之前所制定的法規一樣行事。』世尊說：『如果有人做了不好的事情，但知道慚愧，這不會成為修道的障礙。如果比丘沒有慚愧心，也沒有所知，這樣的人所說的話不應該接受。又有人沒有慚愧心，但有所知解，他所說的法也不應該接受。再者，有人雖然知道慚愧，但沒有所知，他所說的話也不應該接受。如果有人有慚愧心，並且能夠通達法相，這樣的人所說的話就應該接受。』尊者迦葉（Kasyapa）只是說：『有些人智慧等等方面所見相同，他們的性格柔和文雅，戒行清凈沒有瑕疵，這叫做和雅，他們所說的話應該接受。』有應該做的地方。什麼是應該做的地方呢？尼師壇（nisidana，坐具）有破損的地方，應該用舊布補好，四邊超出破損處一寸。像這樣廣泛地瞭解。如果有瘡口應該醫治，如果大眾僧的食堂應該打掃，如果和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）的食堂應該打掃，這叫做處所。如果有比丘生病，佛陀允許煮粥給他吃。如果沒有乾淨的地面，僧眾應當通過白二羯磨（karma，業）來制定乾淨的處所。像這些都叫做處所。佛陀在世的時候，經常在王舍城（Rajagrha）中說戒。到了十五日月盡的時候，各位比丘不避遠近和疲勞，前往王舍城聽佛陀說戒。佛陀知道各位比丘疲憊辛苦，就詢問各位比丘所住的處所。隨著他們所住的處所說戒，這叫做方。東方塔的名字叫羅多跋陀羅（Ratnabhadra），乃至北方有座山名叫無之羅毗羅（Avijihira），這叫做方。像這些邊遠的地方，有律師五人得到受具足戒的資格。阿練若（aranyaka，阿蘭若）比丘應該好好地知道方所，也應該知道處所和時間。當時各位比丘

【English Translation】 English version: The rest of the people all attain purity because of this, hence it is called 'brief'. If an old resident Bhiksu (monk) invites a visiting Bhiksu, and the visiting Bhiksu arrives at the monastery, and one of them asks whether it is pure or impure, and asks about all the places where such questions can be asked, then the rest of the Bhiksus all attain purity. Venerable Sarvastivada (Sarvastivada, school of thought) says: 'People who develop attachment due to gain and offerings, the Buddha does not allow them to accept. However, for offenses that are not prohibited, one should act according to the rules established previously.' The World Honored One said: 'If a person commits bad deeds but knows shame and remorse, this will not be an obstacle to the path. If a Bhiksu has no shame and no knowledge, what such a person says should not be accepted. Furthermore, if someone has no shame but has knowledge and understanding, what he teaches should also not be accepted. Moreover, if someone knows shame but has no knowledge, what he says should also not be accepted. If someone has shame and can understand the characteristics of the Dharma, what such a person says should be accepted.' Venerable Kasyapa (Kasyapa) simply said: 'There are people whose wisdom and views are the same, whose nature is gentle and refined, whose precepts and conduct are pure and without flaws, this is called harmonious and elegant, and what they say should be accepted.' There are places where things should be done. What are the places where things should be done? If the nisidana (nisidana, sitting cloth) has broken or torn places, it should be patched with old cloth, extending one inch beyond the edges. Understand this broadly. If there are sores, they should be treated. If the dining hall of the Sangha (community) should be swept, if the dining halls of the Upadhyaya (Upadhyaya, preceptor) and Acarya (Acarya, teacher) should be swept, these are called places. If a Bhiksu is sick, the Buddha allows cooking porridge for him to eat. If there is no clean ground, the Sangha should establish a clean place through a white second karma (karma, action). All these are called places. When the Buddha was in the world, he often recited the precepts in Rajagrha (Rajagrha). On the fifteenth day of the month, when the moon was full, the Bhiksus, regardless of distance and fatigue, went to Rajagrha to listen to the Buddha recite the precepts. The Buddha, knowing that the Bhiksus were tired and weary, asked them where they were staying. He recited the precepts according to the places where they were staying, this is called direction. The name of the eastern stupa is Ratnabhadra (Ratnabhadra), and to the north there is a mountain called Avijihira (Avijihira), this is called direction. In these remote places, five lawyers have the qualifications to receive full ordination. Aranyaka (aranyaka, forest dweller) Bhiksus should know the directions well, and should also know the place and time. At that time, the Bhiksus

北方受安居。安居已竟，各執衣缽往到佛所。世尊問言：『從何方來？』皆說所從來處。故名為方。佛聽何等國土應五人受具？阿畔提國有毗尼師，聽五人受具。有一比丘字數虜奴，少小通道欲得受具。國土無僧，尊者迦旃延有緣到彼國，此比丘求迦旃延欲受具，十二年中集僧乃得受具。迦旃延為受具已，來到佛所。佛問言：『迦旃延！汝何故遲？』迦旃延即以受戒因緣具白世尊。佛即立制：『從今已去，聽邊地無眾僧處有律師五人受具。』有國大熱處，聽日日洗。荊棘多處，聽著厚革屣。作革屣法，隨土地所有厚皮聽作。有諸比丘在雪山中夏安居，手腳頭耳皆凍壞。安居已訖，各執衣持缽來詣佛所，頭面禮足退立一面。佛知而故問：『汝等何故身體皆壞。』比丘白佛：『雪山中寒凍故，是以皆壞。』佛問言：『應著何等不令身壞？』諸比丘白佛：『若腳著皮革，靴上著復衣，應當不壞。』佛即聽著富羅，復聽著羅目伽，上聽著駒執。復聽著復衣，若用羊毛駱駝毛，乃至綿纻之聽著。有二婆羅門比丘，一字烏嗟呵、二字散摩陀，往到佛所白世尊言：『佛弟子中，有種種性、種種國土人、種種郡縣人，言音不同。語既不正，皆壞佛正義。唯愿世尊聽我等依闡陀至持論撰集佛經次比文句，使言音辯了義亦得顯。』佛告比丘

【現代漢語翻譯】現代漢語譯本北方地區的僧侶結束了安居。安居結束后，各自拿著衣缽前往佛陀所在的地方。世尊問道：『你們從哪裡來？』他們都說了自己來的地方。因此稱為方（direction）。佛陀允許在哪些國家可以由五人授具足戒？阿畔提國（Avanti，古印度十六雄國之一）有毗尼師（Vinaya master，持戒律師），允許五人授具足戒。有一位比丘名叫數虜奴（name of a Bhiksu），從小就信仰佛法，想要受具足戒。但他的國家沒有僧團，尊者迦旃延（Katyayana，佛陀十大弟子之一，以論議第一著稱）因緣際會到了那個國家，這位比丘請求迦旃延為他授具足戒，花了十二年時間才聚集到足夠的僧人得以受戒。迦旃延為他授戒完畢后，來到佛陀所在的地方。佛陀問道：『迦旃延！你為什麼來晚了？』迦旃延就把授戒的因緣詳細地告訴了世尊。佛陀於是制定規定：『從今以後，允許在邊遠地區沒有僧團的地方，由五位持戒律師授具足戒。』有些國家非常炎熱，允許僧侶每天洗浴。有些地方荊棘很多，允許穿厚底的革屣（leather sandals）。製作革屣的方法是，根據當地所有的厚皮革來製作。有些比丘在雪山中進行夏季安居，手腳、頭和耳朵都被凍壞了。安居結束后，各自拿著衣缽來到佛陀所在的地方，頂禮佛足後退到一旁站立。佛陀明知情況卻故意問道：『你們為什麼身體都壞了？』比丘們回答佛陀說：『因為雪山中寒冷，所以都壞了。』佛陀問道：『應該穿戴什麼才能不讓身體壞掉？』比丘們回答佛陀說：『如果腳上穿皮革靴子，靴子上再穿上襪子，應該就不會壞了。』佛陀於是允許穿富羅（footwear），又允許穿羅目伽（footwear），上面允許穿駒執（footwear）。又允許穿襪子，如果用羊毛、駱駝毛，甚至棉、麻等材料做的襪子，都允許穿。有兩位婆羅門比丘，一位名叫烏嗟呵（name of a Brahmana Bhiksu），一位名叫散摩陀（name of a Brahmana Bhiksu），前往佛陀所在的地方稟告世尊說：『佛陀的弟子中，有各種姓、各種國家、各種郡縣的人，言語音調各不相同。如果語言不正，就會歪曲佛陀的正確教義。希望世尊允許我們依照闡陀（Chanda，佛陀的侍者）的持論來撰集佛經，整理文句，使言語音調清晰，意義也能顯明。』佛陀告訴比丘

【English Translation】 English version The monks in the northern region completed their Rainy Season Retreat (An居, Rainy Season Retreat). After the retreat, they each took their robes and bowls and went to the Buddha's place. The World Honored One asked: 'Where do you come from?' They all said where they came from. Therefore, it is called direction (方). Which countries does the Buddha allow to have five people ordain others? In the country of Avanti (阿畔提國, one of the sixteen ancient Indian kingdoms), there are Vinaya masters (毗尼師, Vinaya master), who are allowed to ordain others with five people. There was a Bhiksu (比丘, Buddhist monk) named Sukrunu (數虜奴, name of a Bhiksu), who had faith in the Dharma since he was young and wanted to be ordained. However, there was no Sangha (僧, monastic community) in his country. The Venerable Katyayana (迦旃延, one of the ten great disciples of the Buddha, known for his skill in debate) happened to arrive in that country. This Bhiksu asked Katyayana to ordain him, and it took twelve years to gather enough monks to be ordained. After Katyayana ordained him, he came to the Buddha's place. The Buddha asked: 'Katyayana! Why are you late?' Katyayana then told the World Honored One in detail about the circumstances of the ordination. The Buddha then established a rule: 'From now on, in remote areas where there is no Sangha, five Vinaya masters are allowed to ordain others.' In some countries where it is very hot, monks are allowed to bathe every day. In places with many thorns, they are allowed to wear thick leather sandals (革屣, leather sandals). The method of making leather sandals is to use the thick leather available in the local area. Some Bhiksus were doing their summer retreat in the Himalayas, and their hands, feet, heads, and ears were all frostbitten. After the retreat, they each took their robes and bowls and came to the Buddha's place, prostrated themselves at his feet, and stood aside. The Buddha knew the situation but deliberately asked: 'Why are your bodies all damaged?' The Bhiksus replied to the Buddha: 'Because it is cold in the Himalayas, they are all damaged.' The Buddha asked: 'What should be worn to prevent the body from being damaged?' The Bhiksus replied to the Buddha: 'If we wear leather boots on our feet and socks over the boots, we should not be damaged.' The Buddha then allowed them to wear Fula (富羅, footwear), and also allowed them to wear Ramuga (羅目伽, footwear), and on top of that, they were allowed to wear Kujhi (駒執, footwear). They were also allowed to wear socks, and if the socks were made of wool, camel hair, or even cotton or linen, they were allowed to wear them. There were two Brahmin Bhiksus (婆羅門比丘, Brahmana Bhiksu), one named Ujheha (烏嗟呵, name of a Brahmana Bhiksu) and the other named Sanmanda (散摩陀, name of a Brahmana Bhiksu), who went to the Buddha's place and reported to the World Honored One: 'Among the Buddha's disciples, there are people of various surnames, various countries, and various counties, and their speech and tones are different. If the language is not correct, it will distort the Buddha's correct teachings. We hope that the World Honored One will allow us to compile the Buddhist scriptures according to Chanda's (闡陀, Buddha's attendant) theories, and organize the sentences so that the speech and tones are clear and the meaning can also be clarified.' The Buddha told the Bhiksus

：『吾佛法中不與美言為是，但使義理不失，是吾意也。隨諸眾生應與何音而得受悟，應為說之。』是故名為隨國應作。

「毗舍離饑饉，如上文說，佛聽畜迦絺那衣。有五種利：一得中前數數食；二得有檀越來請得別眾食；三得畜長財不說凈；四得離衣宿；五不白得出界。是名受迦絺那衣利。

「作漿法。先研米與水和濾著一器中，后炊飯𩛢饙，取飯汁著一處經一宿，中食時如法受飲之。薩婆多、迦葉惟說曰：『此漿中后乃至初夜得飲。』初一分竟。

「諸比丘夏安居法。若有破壞房舍，應受取，任力所能修補治之。

「自恣法者，若有大眾，應如法白二羯磨自恣。若阿練若比丘，或一或二乃至三四，應胡跪合掌展轉相向言：『今日眾僧自恣，我亦自恣。』如是三說。若獨一人，應心念口言：『今日眾僧自恣，我亦自恣。』如是三說。

「云何與自恣欲？爾時世尊告諸比丘：『今日自恣，有一比丘白佛言：「世尊！病比丘不堪來者、為看病不得來者、為佛法僧不得來者。此事云何？」』佛告比丘：『如此等皆應與欲，說言：「今日眾僧自恣，我不得往自恣，與眾僧清凈如法自恣欲。」如是三說。』是名與自恣法。有五種與自恣法：一今日僧自恣，我與僧自恣；二我白自恣；三為我故

【現代漢語翻譯】現代漢語譯本：『我的佛法不以華麗的言辭為標準，只要義理不失真，就是我的本意。應根據不同的眾生，用他們能夠理解的語言來開導他們，使他們覺悟。』因此，才叫做隨順各地的語言習慣。

『毗舍離（Vaishali，古印度城市）發生饑荒時，如前文所說，佛允許僧人接受迦絺那衣（Kathina-civara，一種在雨季安居結束后縫製的僧衣）。接受迦絺那衣有五種利益：一是可以于中午之前多次進食；二是可以接受施主邀請，得到特別的供養；三是可以持有較多的財物而不必聲明清凈；四是可以不穿規定的僧衣睡覺；五是可以不稟告就離開寺院的界限。』這叫做接受迦絺那衣的利益。

製作米漿的方法。先將米磨碎，與水混合，過濾後放入器皿中。然後蒸煮米飯，取飯汁放在一起過一夜。中午吃飯時，按照規定飲用。薩婆多部（Sarvastivada，佛教部派之一）和迦葉（Kasyapa，佛教人物）認為：『這種米漿可以在中午之後甚至到初夜時飲用。』第一部分結束。

眾比丘夏季安居的方法。如果有的房舍破損，應該接受修繕的任務，儘自己的能力去修補。

自恣法（Pravāraṇā，雨季安居結束時的儀式）是，如果有大眾，應該如法進行白二羯磨（jñapti-karma，一種僧團會議程式）自恣。如果是阿練若（aranya，指遠離人煙的修行場所）的比丘，或者一兩個乃至三四個，應該胡跪合掌，互相面對說：『今日眾僧自恣，我也自恣。』這樣說三次。如果只有一個人，應該心中默唸，口中說：『今日眾僧自恣，我也自恣。』這樣說三次。

如何給予自恣欲（chanda，同意）？當時，世尊告訴眾比丘：『今日自恣，有一比丘稟告佛說：「世尊！生病的比丘不能前來，看護病人的比丘不能前來，爲了佛法僧事業不能前來的比丘。這件事該怎麼辦？」』佛告訴比丘：『這些人等都應該給予同意，說：「今日眾僧自恣，我不能前往自恣，給予眾僧清凈如法的自恣欲。」這樣說三次。』這叫做給予自恣法。有五種給予自恣法：一，今日僧自恣，我與僧自恣；二，我白自恣；三，爲了我故

【English Translation】 English version: 'In my Buddha-dharma, beautiful words are not considered paramount; as long as the meaning and principles are not lost, that is my intention. According to what sounds the various sentient beings can understand and be enlightened by, one should speak to them accordingly.' Therefore, it is called adapting to the customs of the country.

'During the famine in Vaishali (Vaishali, an ancient Indian city), as mentioned above, the Buddha allowed the monks to accept the Kathina-civara (Kathina-civara, a robe sewn after the rainy season retreat). There are five benefits to receiving the Kathina-civara: first, one can eat multiple times before noon; second, one can receive special offerings when invited by donors; third, one can possess more wealth without having to declare it pure; fourth, one can sleep without wearing the prescribed monastic robes; fifth, one can leave the monastery's boundaries without reporting.' This is called the benefit of receiving the Kathina-civara.

The method of making rice gruel. First, grind the rice and mix it with water, filter it and put it in a container. Then, cook the rice, take the rice juice and leave it overnight. At lunchtime, drink it according to the rules. The Sarvastivada (Sarvastivada, one of the Buddhist schools) and Kasyapa (Kasyapa, a Buddhist figure) said: 'This rice gruel can be drunk after noon, even until the first watch of the night.' The first part is finished.

The method for the monks' summer retreat. If there are damaged buildings, they should accept the task of repairing them and do their best to fix them.

The Pravāraṇā (Pravāraṇā, the ceremony at the end of the rainy season retreat) is that if there is a large assembly, they should perform the jñapti-karma (jñapti-karma, a Sangha meeting procedure) Pravāraṇā according to the Dharma. If there are aranya (aranya, referring to a place of practice far from human habitation) monks, or one or two, or even three or four, they should kneel with their palms together, facing each other and say: 'Today the Sangha is doing Pravāraṇā, and I also do Pravāraṇā.' Say this three times. If there is only one person, they should silently recite in their heart and say aloud: 'Today the Sangha is doing Pravāraṇā, and I also do Pravāraṇā.' Say this three times.

How to give chanda (chanda, consent) for Pravāraṇā? At that time, the World Honored One told the monks: 'Today is Pravāraṇā, and one monk reported to the Buddha: "World Honored One! Sick monks cannot come, monks who are caring for the sick cannot come, and monks who cannot come for the sake of the Buddha-dharma-Sangha. What should be done about this?"' The Buddha told the monks: 'These people should all give their consent, saying: "Today the Sangha is doing Pravāraṇā, and I cannot go to do Pravāraṇā, I give the Sangha pure and lawful consent for Pravāraṇā." Say this three times.' This is called giving consent for Pravāraṇā. There are five ways to give consent for Pravāraṇā: first, today the Sangha is doing Pravāraṇā, and I give consent to the Sangha; second, I declare my Pravāraṇā; third, for my sake

自恣；四若口不能言者，手作說相亦得與自恣；五語雖不了，亦是與自恣。是名五種自恣。若前人身口不能，后復更問之。身口無相貌者，命根未斷、耳聞人語，眾僧就其前羯磨自恣。取自恣人若將自恣來，道中命終、或為淫慾所迷、或失性、或出界外、或舍道還俗，如此等皆不成取欲，應更遣人取欲。若取欲者，為賊為水為虎狼所遮不得來者，此取欲成就。如此等難事非一。但取欲者欲來而力不能，皆取欲成就。

「波羅提木叉法者，爾時世尊在凈房中作是念：『我今為諸比丘制說波羅提木叉戒。何以故？後學比丘欲行法者，不知何者佛制、何者非佛制，乃至阿羅漢果樂。』佛告諸比丘：『我今說波羅提木叉，汝等當善受行之。若有所犯即應懺悔，若無所犯應繫念思惟。吾說戒時若默然者，當知皆是清凈之人。汝等屏處發露無隱，吾大眾中問無隱等無有異。第二第三亦如是問。』若故作不妄語者，佛說障道。障者，障於四禪四空乃至障四果四向。若后能改悔，四禪四空四向四果皆可得取。是故名波羅提木叉法也。說波羅提木叉有五種，如上說也。布薩取欲，如上自恣取欲無異。

「田舍園，前所施、后所施處，不應轉易更施余處。若五錢轉施，皆是惡作。復有十八種分別。復有八種阿練若處所，有若比

【現代漢語翻譯】自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式）；四、如果有人不能說話，可以用手勢來表達自恣；五、即使說話不清楚，也算是表達了自恣。這被稱為五種自恣。如果之前的人身口都不能表達，之後再問一次。如果身口都無法表達，但命根未斷、能聽到人說話，眾僧可以在他面前羯磨（karma，一種儀式）自恣。如果取自恣的人在來的路上去世、或被淫慾迷惑、或失去心性、或出了界外、或捨棄佛道還俗，這些情況都不能算作取欲（chanda，同意），應該再派人去取欲。如果取欲的人被盜賊、洪水、虎狼阻擋而不能來，這次取欲就算成就。像這樣的困難情況不止一種。只要取欲的人想來但力不能及，都算作取欲成就。

『波羅提木叉法』（prātimokṣa，戒律），當時世尊在凈房中這樣想：『我現在為眾比丘制定並宣說波羅提木叉戒。為什麼呢？因為後來的學法比丘想要修行佛法，卻不知道哪些是佛制定的、哪些不是佛制定的，乃至證得阿羅漢果的快樂。』佛告訴眾比丘：『我現在宣說波羅提木叉，你們應當好好接受並奉行。如果有所違犯就應當懺悔，如果沒有違犯就應當繫念思惟。我宣說戒律時，如果有人保持沉默，就應當知道他們都是清凈之人。你們在私下發露懺悔和在大眾中問訊懺悔沒有區別。第二次、第三次也這樣問。』如果有人明知故犯妄語，佛說這是障道的行為。這個『障』，會障礙四禪、四空，乃至障礙四果、四向。如果之後能夠改正悔過，四禪、四空、四向、四果都可以證得。所以稱為波羅提木叉法。宣說波羅提木叉有五種方式，如上面所說。布薩（uposatha，每半月誦戒的儀式）取欲，和上面的自恣取欲沒有區別。

田地園林，之前已經佈施、之後又佈施的地方，不應該轉移改變再佈施到其他地方。如果轉移佈施價值五錢的東西，都是惡作（duṣkṛta，一種罪）。還有十八種分別。還有八種阿練若（araṇya，寂靜處）處所，如果有比

【English Translation】 Pravāraṇā (self-surrender); Fourth, if one cannot speak, he may express self-surrender by gestures; Fifth, even if the speech is unclear, it is considered as giving self-surrender. These are called the five kinds of self-surrender. If the person before cannot express himself through body and speech, then ask again later. If there is no expression through body and speech, but the life force has not ended and he can hear people speaking, the Sangha (community) can perform karma (ritual) of self-surrender in front of him. If the person taking consent for self-surrender dies on the way, or is deluded by lust, or loses his mind, or goes outside the boundary, or abandons the path and returns to secular life, these situations do not constitute taking consent (chanda, agreement), and another person should be sent to take consent. If the person taking consent is blocked by thieves, floods, tigers, or wolves and cannot come, this taking of consent is considered accomplished. There are more than one difficult situation like this. As long as the person taking consent wants to come but is unable to, the taking of consent is considered accomplished.

『Prātimokṣa-dharma』 (code of monastic rules), at that time the World Honored One was thinking in the pure chamber: 『Now I will establish and proclaim the Prātimokṣa precepts for the Bhikshus (monks). Why? Because later Bhikshus who want to practice the Dharma do not know what is established by the Buddha and what is not, even to the joy of attaining Arhatship (arahatva, the state of enlightenment).』 The Buddha told the Bhikshus: 『Now I will proclaim the Prātimokṣa, you should receive and practice it well. If there is any violation, you should repent, and if there is no violation, you should contemplate with mindfulness. When I proclaim the precepts, if anyone remains silent, you should know that they are all pure people. There is no difference between revealing repentance in private and asking for repentance in the assembly. The second and third times are also asked in the same way.』 If someone knowingly tells a lie, the Buddha said that this is an obstacle to the path. This 『obstacle』 will obstruct the four Dhyanas (meditative states), the four formless realms, and even obstruct the four Fruits (stages of enlightenment) and the four Paths (leading to enlightenment). If one can correct and repent afterwards, the four Dhyanas, the four formless realms, the four Paths, and the four Fruits can all be attained. Therefore, it is called Prātimokṣa-dharma. There are five ways to proclaim the Prātimokṣa, as mentioned above. Taking consent for Uposatha (fortnightly observance) is no different from taking consent for self-surrender as above.

Fields and gardens, places that have been donated before and donated again later, should not be transferred or changed and donated to other places. If transferring and donating something worth five coins, it is all a duṣkṛta (wrongdoing). There are also eighteen kinds of distinctions. There are also eight kinds of araṇya (secluded place) places, if there is a Bhik

丘尼外來所施，若有所作為人所嘆、有作為人呵擯，如是等皆名為物。云何名呵責擯出？呵責擯出者，要示彼擯者罪相貌然後擯出，不得直驅。

「爾時自恣前，有一比丘犯罪。見者欲諫，語言：『我欲諫汝。聽不？』犯罪者可。當欲諫時，犯罪者無，是名事在人無。若后時欲諫者，還犯罪人邊取欲得諫，不取不得也。

「爾時世尊從迦尸國與五百比丘向幽蘭精舍。此寺中有舊住五人，一名阿犯祇、二名富那婆蘇、三名半持陀路醯尼、四名伽路羅、五名帝奢。此比丘等聞世尊來，即共分此寺中房舍園田花果敷具及養生具，唯留佛一房。所以分者，恐佛共舍利弗、目連諸大比丘等來，必奪我房舍及田業，是故急分。生此念已，房舍作一分、園田作一分、一切敷具作一分、一切養生具作一分、一切花果作一分。分已，世尊來到。到已告舍利弗、目連言：『汝語舊住比丘，客僧來到，可房房料理敷具。』如佛告敕即往語之。舊住者即答舍利弗目連言：『第一房為佛拔竟，唯愿如來安樂住止。余物一切，五分分竟。』目連聞此語已，即傳此言具白世尊。世尊即遣目連復重語之，諸比丘答亦如前。佛即喚舊住比丘，種種因緣呵責，為說世有五賊。第一賊者，有惡比丘不持禁戒，多將徒眾游諸國邑食人信施者是。二若

【現代漢語翻譯】現代漢語譯本丘尼（比丘尼）接受外來的佈施，如果有所作為卻被人讚嘆，或者有所作為卻被人呵斥擯棄，像這些都叫做『物』。什麼叫做呵責擯出呢？呵責擯出，必須要向被擯棄的人展示他的罪行相貌，然後才能擯棄他，不能直接驅趕。

『當時在自恣（僧團每年雨季結束時的自我反省儀式）之前，有一位比丘犯了戒。看見的人想要勸諫他，就說：『我想要勸諫你，你聽嗎？』犯戒的比丘答應了。當想要勸諫的時候，犯戒的比丘不在，這叫做事情在而人不在。如果之後想要勸諫的人，還要到犯戒的人那裡去請求允許才能勸諫，不請求允許是不可以的。

『當時世尊從迦尸國（Kasi，古印度十六雄國之一）帶著五百位比丘前往幽蘭精舍（a monastery）。這座寺廟中有五位舊住的比丘，一名叫阿犯祇（Avamgi），二名叫富那婆蘇（Punavasu），三名叫半持陀路醯尼（Pamditarohini），四名叫伽路羅（Garura），五名叫帝奢（Tesa）。這些比丘聽到世尊要來，就共同瓜分了這座寺廟中的房舍、園田、花果、敷具以及養生用具，只給佛陀留了一間房。他們這樣瓜分的原因是，害怕佛陀帶著舍利弗（Sariputta）、目連（Moggallana）等大比丘來，一定會奪走他們的房舍和田地，所以才趕緊瓜分。產生了這個念頭之後，房舍分成一份、園田分成一份、一切敷具分成一份、一切養生用具分成一份、一切花果分成一份。瓜分完畢后，世尊來到了。來到之後，告訴舍利弗、目連說：『你們告訴舊住的比丘，有客人僧人來到，可以把房間都整理好，鋪設好敷具。』舍利弗、目連按照佛陀的告誡就去說了。舊住的比丘就回答舍利弗、目連說：『第一間房已經為佛陀整理好了，只希望如來能夠安樂地居住。其餘的東西一切都已經分成五份了。』目連聽到這些話之後，就把這些話全部告訴了世尊。世尊就派遣目連再次去告訴他們，那些比丘的回答也和之前一樣。佛陀就叫來舊住的比丘，用各種因緣呵責他們，為他們說了世上有五種賊。第一種賊，就是有惡比丘不持守戒律，帶著很多徒眾遊歷各個國家城鎮，吃人們的信施供養。第二種賊，就是』

【English Translation】 English version If a Bhikkhuni (female monastic) receives offerings from outside, and if her actions are praised by some but criticized and rejected by others, all these are called 'things'. What is called censure and expulsion? Censure and expulsion require showing the person being expelled the appearance of their offense before expelling them; they cannot be directly driven out.

'At that time, before the Pavarana (the self-reflection ceremony at the end of the rainy season retreat), there was a Bhikkhu who had violated a precept. Someone who saw it wanted to advise him, saying, 'I want to advise you. Will you listen?' The Bhikkhu who had violated the precept agreed. When the person wanted to advise him, the Bhikkhu who had violated the precept was not there. This is called the matter is present, but the person is not. If later the person wants to advise him, they must go to the Bhikkhu who violated the precept and ask for permission to advise him; they cannot advise him without permission.'

'At that time, the World Honored One was traveling from Kasi (Kasi, one of the sixteen ancient kingdoms of India) with five hundred Bhikkhus towards the secluded Aranya (a monastery). In this monastery, there were five long-term resident Bhikkhus, named Avamgi, Punavasu, Pamditarohini, Garura, and Tesa. These Bhikkhus heard that the World Honored One was coming, so they jointly divided the rooms, gardens, flowers, fruits, bedding, and provisions in the monastery, leaving only one room for the Buddha. The reason they divided it was because they were afraid that the Buddha would come with Sariputta (Sariputta), Moggallana (Moggallana), and other great Bhikkhus, and would definitely take away their rooms and fields, so they hurriedly divided it. After this thought arose, the rooms were divided into one share, the gardens into one share, all the bedding into one share, all the provisions into one share, and all the flowers and fruits into one share. After the division was completed, the World Honored One arrived. After arriving, he told Sariputta and Moggallana, 'Tell the long-term resident Bhikkhus that guest monks have arrived, and they can tidy up the rooms and prepare the bedding.' Sariputta and Moggallana went to tell them as the Buddha had instructed. The long-term resident Bhikkhus replied to Sariputta and Moggallana, 'The first room has already been prepared for the Buddha; we only hope that the Tathagata can live in peace and happiness. Everything else has already been divided into five shares.' After hearing these words, Moggallana told the World Honored One everything. The World Honored One then sent Moggallana to tell them again, and the Bhikkhus' answer was the same as before. The Buddha then called the long-term resident Bhikkhus, rebuked them with various reasons, and told them that there are five kinds of thieves in the world. The first kind of thief is an evil Bhikkhu who does not uphold the precepts, travels to various countries and towns with many followers, and eats the offerings of people's faith. The second kind of thief is'

有比丘實不清凈自言清凈，此亦是賊。三若有比丘自恃聰明多智，起于憍慢訶罵比丘言無節度，此亦是賊。四若有比丘為衣食故，自言得過人法，此復是賊也。五若有比丘用僧祇物以自資命，此亦是賊。是故一切屬四方僧物不應獨用。諸比丘白佛：『若有物，諸比丘因此生諍訟者，此物云何？』佛言：『比丘若共懺悔，此物得分。不和合，不得分也。』分法，要作白二羯磨。此事拘睒彌犍度中廣明。

「提婆達多破僧有五法：一者盡形壽乞食；二者糞掃衣；三者不食酥鹽；四者不食肉魚；五者露坐。以此五法僧中行籌，可者受籌。爾時座中有百比丘受籌，阿難即眾中脫僧伽梨擲地唱言：『此是非法。』有五十大上座亦脫僧伽梨擲地。諸比丘以此因緣具白世尊。佛言：『此便是地獄人，當入阿鼻地獄一劫。不可救也。』此破僧犍度中廣明。上提婆達多五法不違佛說，但欲依此法壞佛法也。

「爾時世尊在王舍城，諸比丘在冢間樹下、或在水邊大澤中，處處敷草露宿。有大長者晨朝出行，見諸比丘為作禮，問言：『昨暮何處宿？』諸比丘答曰：『冢間樹下處處皆敷草臥。』長者問言：『若有檀越為作房舍得不？』諸比丘答曰：『佛未聽作。』比丘以是因緣即往白佛。佛告諸比丘：『若有檀越信心能為僧造房者

【現代漢語翻譯】現代漢語譯本：有比丘實際上不清凈卻自稱清凈，這也是賊。若有比丘自恃聰明多智，生起驕慢，呵斥其他比丘沒有節制，這也是賊。若有比丘爲了衣食的緣故，自稱得到過人的佛法，這又是賊。若有比丘用僧眾的財物來供養自己，這也是賊。所以一切屬於四方僧眾的財物不應該獨自使用。諸位比丘問佛：『如果有些財物，諸位比丘因此產生爭訟，這些財物該如何處理？』佛說：『比丘如果共同懺悔，這些財物可以分。不和合，就不能分。』分財物的方法，要按照白二羯磨的儀式進行。這件事在《拘睒彌犍度》中有詳細說明。

提婆達多分裂僧團有五種方法：一是終身乞食；二是穿糞掃衣；三是不吃酥油和鹽；四是不吃肉和魚；五是露天而坐。用這五種方法在僧團中進行表決，認可的人就接受籌碼。當時座中有百位比丘接受了籌碼，阿難立刻從人群中脫下僧伽梨扔在地上，大聲說：『這是非法。』有五十位大上座也脫下僧伽梨扔在地上。諸位比丘將這件事的因緣詳細地稟告了世尊。佛說：『這些人是地獄之人，應當進入阿鼻地獄一劫，無法救度。』這件事在《破僧犍度》中有詳細說明。以上提婆達多的五種方法本身並不違反佛陀的教導，但他想依靠這些方法來破壞佛法。

當時世尊在王舍城，諸位比丘在墳墓間、樹下，或在水邊的大沼澤中，到處鋪草露天住宿。有位大長者早晨出門，看見諸位比丘便向他們作禮，問道：『昨天晚上在哪裡住宿？』諸位比丘回答說：『在墳墓間、樹下，到處鋪草睡覺。』長者問道：『如果施主為僧眾建造房舍可以嗎？』諸位比丘回答說：『佛陀還沒有允許。』比丘們因為這件事就去稟告佛陀。佛告訴諸位比丘：『如果有施主有信心能夠為僧眾建造房舍，是可以的』

【English Translation】 English version: If a Bhikshu (Buddhist monk) is actually not pure but claims to be pure, this is also a thief. If a Bhikshu relies on his intelligence and wisdom, becomes arrogant, and scolds other Bhikshus for being unrestrained, this is also a thief. If a Bhikshu, for the sake of clothing and food, claims to have attained superhuman Dharma (teachings), this is also a thief. If a Bhikshu uses the Sangha's (monastic community) property to support himself, this is also a thief. Therefore, all property belonging to the Sangha of the four directions should not be used exclusively. The Bhikshus asked the Buddha: 'If there are things that cause disputes among the Bhikshus, how should these things be handled?' The Buddha said: 'If the Bhikshus repent together, these things can be divided. If they are not in harmony, they cannot be divided.' The method of dividing property is to perform the Karma (ritual) of 'white second'. This matter is explained in detail in the Khandhaka (section) of Kosambi.

Devadatta (a cousin of the Buddha who tried to create a schism in the Sangha) had five methods to split the Sangha: first, to beg for food for life; second, to wear robes made of discarded rags; third, not to eat ghee (clarified butter) and salt; fourth, not to eat meat and fish; fifth, to sit in the open. Use these five methods to take a vote in the Sangha, and those who agree will receive a token. At that time, there were a hundred Bhikshus in the assembly who received tokens. Ananda (one of the Buddha's principal disciples) immediately took off his Sanghati (outer robe) from the crowd and threw it on the ground, shouting: 'This is illegal.' Fifty senior monks also took off their Sanghati and threw them on the ground. The Bhikshus reported the cause of this matter in detail to the World Honored One (Buddha). The Buddha said: 'These people are hell-bound and should enter Avici Hell (the lowest level of hell) for one kalpa (an immense period of time), and cannot be saved.' This matter is explained in detail in the Khandhaka of splitting the Sangha. The above five methods of Devadatta do not violate the Buddha's teachings in themselves, but he wanted to use these methods to destroy the Buddha's Dharma.

At that time, the World Honored One was in Rajagriha (present-day Rajgir, India), and the Bhikshus were in the cemeteries, under trees, or in the great swamps by the water, spreading grass everywhere to sleep in the open. A great householder went out in the morning, saw the Bhikshus, and paid respects to them, asking: 'Where did you stay last night?' The Bhikshus replied: 'We spread grass everywhere in the cemeteries and under the trees to sleep.' The householder asked: 'If a donor builds houses for the Sangha, is that allowed?' The Bhikshus replied: 'The Buddha has not yet permitted it.' The Bhikshus then went to report this matter to the Buddha. The Buddha told the Bhikshus: 'If a donor has faith and is able to build houses for the Sangha, it is allowed.'

，聽作之。』長者聞佛告已，即造六十口房施設飲食，請佛及僧供養已，捉金瓶行水竟，胡跪合掌白佛言：『今為佛及僧作六十口房。愿世尊及比丘僧為弟子受用。』佛因長者施房，為說施房利益：一者能遮風雨；二者能遮寒熱；三者能遮惡獸毒蟲。如是種種利益盡為說之。因此房故，令諸比丘得善寂安樂住。此敷具犍度中廣說。

「佛在阿吒毗國，聽諸比丘私作房。諸比丘各各私作大房，所索甚多。諸檀越遙見沙門入村，皆避之不欲相見。有比丘字阿吒毗，為私作房故自伐林木。林中有神以林為舍，此鬼內自思惟：『正欲打此道人，恐畏有咎。若默然者，無住止處。』即往白佛。佛告言：『若打持戒者，其罪極重。汝渡河有大樹，此樹神昨已命終，汝可依彼大樹住。』因此制戒，不聽私起大房。

「爾時世尊在拘睒彌國。有比丘字闡陀，與國主優填王極善。自往語之：『今欲私起房，乏材木。』王即語言：『國中所有材木隨意取之。』此比丘官路中有一大樹，枝條蔭覆五百乘車，國中諸人皆以此樹有命之想。闡陀比丘伐此樹，檀越慊之。比丘往白世尊。佛即因而制戒：『自今已去，若有神樹，路中諸人所貴重樹，不聽伐也。若伐者得波逸提，或言偷蘭遮。』從此以來不聽過量私作大房。

「爾時

【現代漢語翻譯】現代漢語譯本：『聽從他的做法。』長者聽了佛的教誨后，立即建造了六十間房屋，準備了飲食，邀請佛和僧眾前來接受供養。供養完畢，他手持金瓶行灑水儀式，然後胡跪合掌對佛說：『現在為佛和僧眾建造了六十間房屋，希望世尊和比丘僧眾接受弟子的供養使用。』佛陀因為長者佈施房屋的緣故，為他說了佈施房屋的利益：一是能夠遮擋風雨；二是能夠遮擋寒冷和炎熱；三是能夠遮擋惡獸和毒蟲。像這樣種種的利益都為他詳細地說了。因為這些房屋的緣故，使得各位比丘能夠得到善寂和安樂的住所。這些在敷具犍度（指《十誦律》中關於敷具的章節）中有詳細的說明。佛陀在阿吒毗國（Atavi，地名）時，聽到有比丘私自建造房屋。這些比丘各自私自建造大型房屋，索取很多物資。各位檀越（Dānapati，施主）遠遠地看見沙門（Śrāmaṇa，出家修行者）進入村莊，都躲避他們，不願意見面。有一位比丘名叫阿吒毗，爲了私自建造房屋而自己砍伐林木。林中有一位神，以樹林為住所，這位鬼神內心自忖：『想要毆打這位道人，又恐怕會有罪過。如果默默不語，就沒有住處了。』於是前往稟告佛陀。佛陀告訴他說：『如果毆打持戒的人，罪過極其嚴重。你渡過河後有一棵大樹，這棵樹的神昨天已經命終，你可以依靠那棵大樹居住。』因此制定戒律，不允許私自建造大型房屋。當時世尊在拘睒彌國（Kauśāmbī，古印度城市）。有一位比丘名叫闡陀（Chanda），與國王優填王（Udayana）關係極好。他親自前往對國王說：『現在想要私自建造房屋，缺少木材。』國王立即說：『國內所有的木材，你可以隨意取用。』這位比丘在官道中發現一棵大樹，樹的枝條廕庇了五百輛車，國內的眾人都認為這棵樹有神靈。闡陀比丘砍伐了這棵樹，檀越們對此感到不滿。比丘前往稟告世尊。佛陀因此制定戒律：『從今以後，凡是有神靈寄託的樹木，道路中眾人所珍貴的樹木，不允許砍伐。如果砍伐者，犯波逸提（Pācittiya，一種戒律罪名），或者說是偷蘭遮（Sthūlātyaya，一種戒律罪名）。』從此以後，不允許過分地私自建造大型房屋。當時

【English Translation】 English version: 'Listen to his actions.' After the elder heard the Buddha's instructions, he immediately built sixty rooms, prepared food and drink, and invited the Buddha and the Sangha to receive offerings. After the offerings were completed, he held a golden vase and performed the water-pouring ceremony, then knelt with his palms together and said to the Buddha: 'Now I have built sixty rooms for the Buddha and the Sangha. I hope that the World Honored One and the Bhikshu Sangha will accept and use the offerings of this disciple.' Because of the elder's donation of the rooms, the Buddha spoke to him about the benefits of donating rooms: first, they can shield from wind and rain; second, they can shield from cold and heat; third, they can shield from fierce beasts and poisonous insects. All such benefits were explained to him in detail. Because of these rooms, the Bhikshus can obtain peaceful and joyful dwellings. These are explained in detail in the 'Spreading Mat Khandhaka' (referring to the section on spreading mats in the 'Ten Recitation Vinaya'). When the Buddha was in the country of Atavi (Atavi, a place name), he heard that the Bhikshus were privately building houses. These Bhikshus were each privately building large houses, demanding many materials. The Dānapatis (Dānapati, donors) saw the Shramanas (Śrāmaṇa, renunciates) entering the village from afar, and they avoided them, not wanting to meet them. There was a Bhikshu named Atavi who cut down trees himself in order to privately build a house. There was a spirit in the forest who used the forest as his dwelling. This ghost thought to himself: 'I want to strike this ascetic, but I am afraid there will be fault. If I remain silent, I will have no place to live.' So he went to report to the Buddha. The Buddha told him: 'If you strike someone who upholds the precepts, the offense is extremely serious. After you cross the river, there is a large tree. The spirit of this tree died yesterday. You can rely on that large tree to live.' Therefore, a precept was established, not allowing the private construction of large houses. At that time, the World Honored One was in the country of Kaushambi (Kauśāmbī, an ancient Indian city). There was a Bhikshu named Chanda who had an excellent relationship with King Udayana. He personally went to the king and said: 'Now I want to privately build a house, but I lack wood.' The king immediately said: 'You can take any wood you want from the country.' This Bhikshu found a large tree in the official road, the branches of which shaded five hundred carts. The people in the country all thought that this tree had a spirit. The Bhikshu Chanda cut down this tree, and the Dānapatis were dissatisfied with this. The Bhikshu went to report to the World Honored One. The Buddha therefore established a precept: 'From now on, any trees in which spirits reside, trees that are valued by the people in the road, are not allowed to be cut down. If someone cuts them down, they commit a Pācittiya (Pācittiya, a type of Vinaya offense), or it can be said to be a Sthūlātyaya (Sthūlātyaya, a type of Vinaya offense).' From then on, it was not allowed to excessively and privately build large houses. At that time,

闥婆摩羅子出家，翹勤行道得阿羅漢果。內自思惟：『於此身上更修何業？』思惟既定，當爲僧勸化中食及造敷具。於一日中有比丘，逼夜來向寺，不知寺處。闥婆摩羅子即入火光三昧，舉手照明令知寺處。此比丘到已，示房舍敷具大小行處，澡手水涂足油一切示處。若有客僧來到寺者，隨其所須皆供給之，心無愛憎。佛即讚歎，一切飲食敷具平等無過。闥婆摩羅子無根謗緣，因此廣知。

「爾時提婆達多共阿阇世論議：『汝可殺父，我亦殺佛。新王、新佛共治天下，世皆大平，人民安樂，不亦快乎！』阿阇世問提婆達多：『須幾兵眾可得除佛？』提婆達言：『得六十兵可得除之。』與六十兵。得兵已，先遣二人往殺佛：『殺佛已，從余道回，莫著本路。』復遣四人殺前二人，從余道回。如是展轉皆，欲令相殺盡。所以爾者，不欲令此惡名流佈于外。二人往見佛，自然不起噁心，即向佛說本來之意。佛為說法，得須陀洹果。佛即語之：『汝等回去，莫隨余道。』得到提婆達多所，提婆達多聞不得殺佛，即生瞋恚自到佛所，以大石打佛。諸天即接此石擲著他山，有小石破來傷佛足，諸比丘等皆來捉杖圍繞世尊房。佛語諸比丘：『假使有人捉須彌山欲壓吾者猶不能害，況提婆達多。汝等各自隨所修業安樂行之。』佛

【現代漢語翻譯】現代漢語譯本闥婆摩羅子（Tāpó Móluózǐ，人名）出家，勤奮修行，證得阿羅漢果。他內心自忖：『於此身軀之上，還能修習什麼功德呢？』經過思量，他決定為僧眾勸募齋飯，並製作鋪具。有一天，有位比丘深夜來到寺院，卻不知寺院所在。闥婆摩羅子便入於火光三昧（Huǒguāng sānmèi，一種禪定），舉手放光，照亮寺院的位置，使比丘得以找到。這位比丘到達后，他為比丘指明房舍、鋪具的大小以及行走之處，並提供洗手水和涂足油，一一指示。如有其他僧人來到寺院，他都盡力提供所需，心中沒有偏愛或憎惡。佛陀讚歎他，認為他在飲食和鋪具的供養上平等無私。闥婆摩羅子沒有無端的誹謗，因此廣為人知。

當時，提婆達多（Típó Dáduō，人名）與阿阇世（Āshéshì，人名）商議：『你可以弒父篡位，我也要殺死佛陀。新的國王和新的佛陀共同治理天下，世界就能太平，人民就能安樂，這難道不是一件快樂的事情嗎！』阿阇世問提婆達多：『需要多少兵士才能除掉佛陀？』提婆達多說：『六十個士兵就足夠了。』於是給了他六十個士兵。得到士兵后，提婆達多先派兩個人去刺殺佛陀：『殺了佛陀后，從別的路回來，不要走原來的路。』又派四個人去殺前兩個人，也從別的路回來。就這樣依次安排，想要讓他們互相殘殺殆盡。他這樣做的目的是不希望這種惡名傳播出去。那兩個人去見佛陀，自然而然地生不起惡念，便向佛陀說明了來意。佛陀為他們說法，他們證得了須陀洹果（Xūtuóhuán guǒ，小乘初果）。佛陀對他們說：『你們回去吧，不要走其他的路。』他們回到提婆達多那裡，提婆達多聽說他們沒有殺死佛陀，便勃然大怒，親自到佛陀那裡，用大石頭襲擊佛陀。諸天立即接住這塊石頭，並將它扔到其他的山裡，有一小塊碎石擊傷了佛陀的腳。眾比丘們都拿著棍杖，圍繞在世尊的住所周圍。佛陀對眾比丘說：『即使有人拿著須彌山（Xūmí shān，佛教中的聖山）想要壓我，也不能傷害我，更何況是提婆達多。你們各自安心修行，快樂地生活吧。』

【English Translation】 English version Tāpó Móluózǐ (name of a person) renounced the world, diligently practiced the path, and attained the state of Arhat. He contemplated within himself: 'What further meritorious deeds can I cultivate upon this body?' After deliberation, he decided to solicit alms for the Sangha and make mats for them. One day, a Bhikshu came to the monastery late at night, not knowing where it was. Tāpó Móluózǐ then entered the Samadhi of Fiery Light (Huǒguāng sānmèi, a type of meditation), raised his hand and emitted light, illuminating the location of the monastery so that the Bhikshu could find it. After the Bhikshu arrived, he showed him the rooms, the size of the mats, and the places to walk, and provided water for washing hands and oil for anointing the feet, indicating everything. If any other monks came to the monastery, he would provide whatever they needed, without any favoritism or aversion in his heart. The Buddha praised him, considering him to be impartial and selfless in his offerings of food and mats. Tāpó Móluózǐ had no unfounded slanders, and therefore became widely known.

At that time, Devadatta (Típó Dáduō, name of a person) discussed with Ajatasattu (Āshéshì, name of a person): 'You can kill your father and usurp the throne, and I will kill the Buddha. The new king and the new Buddha will jointly govern the world, and the world will be peaceful, and the people will be happy. Wouldn't that be a joyful thing!' Ajatasattu asked Devadatta: 'How many soldiers are needed to eliminate the Buddha?' Devadatta said: 'Sixty soldiers would be enough.' So he gave him sixty soldiers. After getting the soldiers, Devadatta first sent two people to assassinate the Buddha: 'After killing the Buddha, return by another route, do not take the original route.' He then sent four people to kill the first two, also returning by another route. He arranged it in this way, wanting them to kill each other completely. The reason he did this was that he did not want this evil reputation to spread. The two people went to see the Buddha, and naturally, evil thoughts did not arise in them, and they told the Buddha their intentions. The Buddha preached the Dharma to them, and they attained the state of Srotapanna (Xūtuóhuán guǒ, the first stage of Hinayana). The Buddha said to them: 'Go back, do not take other routes.' They returned to Devadatta, and Devadatta, hearing that they had not killed the Buddha, became furious and went to the Buddha himself, attacking the Buddha with a large stone. The Devas immediately caught the stone and threw it into other mountains, and a small piece of gravel struck the Buddha's foot. All the Bhikshus took up sticks and surrounded the Buddha's residence. The Buddha said to the Bhikshus: 'Even if someone were to take Mount Sumeru (Xūmí shān, the sacred mountain in Buddhism) and try to crush me, they could not harm me, let alone Devadatta. Each of you should peacefully practice your respective paths and live happily.'

未制戒前，比丘一不得與沙彌同房宿。羅睺羅無別房，諸比丘驅出，羅睺在廁上宿。廁中有大毒蛇，佛知有此毒蛇恐傷羅睺，故來到廁，知而故問：『汝是誰耶？』羅睺答言：『是沙彌羅睺。』佛問：『汝何故此中住？』答言：『更無別房。諸比丘不聽共宿。』佛即將入房。後日集諸比丘告曰：『出家人法常應慈心。從今以後，沙彌聽共大比丘二宿。至三夜若無去處，比丘不應睡臥，當結加趺坐至明相現。若第四日復無去處，明相欲現時應遣沙彌出房外。若沙彌恐怖不能出者，大比丘應自出去。』

「有客比丘來到寺上，舊住比丘拔房舍臥具供給之，後去時不白舊住者。經多日已，主人入房始知客比丘去，敷具蟲鼠嚙壞。以是因緣比丘具白世尊。佛因而制戒：『若客比丘寄寺中宿者，去時應擗揲敷具及料理坐床，當白舊住比丘去。若不爾出界外，得波逸提。』

「有於一時，六群比丘共十七群比丘俱作客寄宿。六群是上座，十七群是下座。十七群語六群言：『大德！可簡取上房。』六群答言：『誰問好惡？』十七群自取房敷坐具竟，六群即奪房取，驅令出外。十七群瞋恚高聲唱叫，主人聞已，『十七群為何等事？』十七群如上因緣答主人。諸比丘往白世尊。佛因而制戒：『從今以後，下座推上房與上座，

【現代漢語翻譯】現代漢語譯本：佛陀未制定戒律之前，比丘（bhiksu，佛教出家男眾）不得與沙彌（sramanera，佛教出家男眾見習生）同房住宿。羅睺羅（Rahula，佛陀之子）沒有單獨的房間，眾比丘將他趕了出來，羅睺羅只好在廁所邊睡覺。廁所里有一條大毒蛇，佛陀知道有這條毒蛇，擔心會傷害羅睺羅，所以來到廁所，明知故問：『你是誰呀？』羅睺羅回答說：『我是沙彌羅睺羅。』佛陀問：『你為什麼在這裡住？』羅睺羅回答說：『沒有別的房間。眾比丘不讓我和他們一起住。』佛陀於是將他帶入自己的房間。後來，佛陀召集眾比丘，告誡他們說：『出家人應當常懷慈悲之心。從今以後，允許沙彌與大比丘同住兩夜。到第三夜，如果沙彌沒有去處，比丘不應躺臥睡覺，應當結跏趺坐直到天亮。如果第四天仍然沒有去處，在天亮將要來臨時，應當讓沙彌離開房間。如果沙彌害怕不敢出去，大比丘應當自己出去。』有客比丘來到寺院，原先住在那裡的比丘應拿出房間和臥具來供給客人，客人離開時卻不告知原住比丘。過了很多天以後，主人進入房間，才知道客比丘已經離開，臥具被蟲鼠啃咬損壞。因為這件事，比丘們將情況詳細地稟告了世尊（Lokaksema，佛陀的尊稱）。佛陀因此制定戒律：『如果客比丘在寺院中借宿，離開時應當整理好臥具，並料理好坐床，應當告知原住比丘后再離開。如果不這樣做就離開寺院的範圍，就犯了波逸提（pacittiya，一種罪名）。』有一次，六群比丘（一個行為不端的比丘團體）和十七群比丘一起作為客人寄宿在寺院裡。六群比丘是上座（長老），十七群比丘是下座（年輕的比丘）。十七群比丘對六群比丘說：『大德（長老）！可以挑選好的房間。』六群比丘回答說：『誰管好壞？』十七群比丘自己選取了房間，鋪設好了臥具，六群比丘就搶奪了房間，將他們趕了出去。十七群比丘生氣地高聲叫喊，主人聽到了，問：『十七群比丘發生了什麼事？』十七群比丘像上面說的那樣將事情的經過告訴了主人。眾比丘前往稟告世尊。佛陀因此制定戒律：『從今以後，下座比丘應當將好的房間讓給上座比丘。

【English Translation】 English version: Before the precepts were established, a bhiksu (monk) was not allowed to share a room with a sramanera (novice monk). Rahula (Buddha's son) had no separate room, and the bhiksus drove him out, so Rahula slept near the toilet. There was a large poisonous snake in the toilet, and the Buddha, knowing about this snake and fearing it would harm Rahula, came to the toilet and knowingly asked: 'Who are you?' Rahula replied: 'I am the sramanera Rahula.' The Buddha asked: 'Why are you staying here?' Rahula replied: 'There is no other room. The bhiksus do not allow me to stay with them.' The Buddha then took him into his own room. Later, the Buddha gathered the bhiksus and told them: 'Those who have left home should always have a compassionate heart. From now on, sramaneras are allowed to stay with senior bhiksus for two nights. On the third night, if the sramanera has nowhere to go, the bhiksu should not lie down to sleep but should sit in the lotus position until dawn. If on the fourth day there is still nowhere to go, the sramanera should be asked to leave the room before dawn. If the sramanera is afraid and cannot leave, the senior bhiksu should leave himself.' When a guest bhiksu comes to a monastery, the resident bhiksu should provide him with a room and bedding. However, when the guest leaves, he does not inform the resident bhiksu. After many days, the host enters the room and realizes that the guest bhiksu has left, and the bedding has been gnawed and damaged by insects and rodents. Because of this, the bhiksus reported the situation in detail to Lokaksema (World Savior, an epithet of the Buddha). The Buddha therefore established a precept: 'If a guest bhiksu stays overnight in a monastery, when leaving, he should tidy up the bedding and arrange the sitting platform, and should inform the resident bhiksu before leaving. If he leaves the monastery grounds without doing so, he commits a pacittiya (an offense requiring confession).' Once, the group of six bhiksus (a group of misbehaving monks) and the group of seventeen bhiksus were staying as guests in a monastery. The group of six bhiksus were senior monks, and the group of seventeen bhiksus were junior monks. The group of seventeen bhiksus said to the group of six bhiksus: 'Venerable ones! You may choose the best rooms.' The group of six bhiksus replied: 'Who cares about good or bad?' The group of seventeen bhiksus chose their rooms and set up their bedding, but the group of six bhiksus seized the rooms and drove them out. The group of seventeen bhiksus angrily shouted loudly, and the host heard them and asked: 'What is the matter with the group of seventeen bhiksus?' The group of seventeen bhiksus told the host the story as described above. The bhiksus went to report to the Buddha. The Buddha therefore established a precept: 'From now on, junior bhiksus should offer the best rooms to senior bhiksus.'

上座不取。下座敷敷具竟，上座不得強力奪取驅出。若下座先至，不知上座來。上座既至，下座應避出去。上下皆不得恃力驅出。若恃力者，得波逸提。』

「時有六群比丘在重閣上住，意不審悉，不看閣地厚薄放身而坐。床腳陷過，傷下住比丘頭。佛因而制戒：『從今以去，閣上住者要審悉厚薄，不得直放身坐。若坐者，得波逸提。』

「有於一時，闡陀比丘作房，用有蟲水和泥。諸檀越見慊言：『云何比丘無慈心？』佛因而制戒：『從今已去，比丘不得用雜蟲水和泥作房。若用，得波逸提。』房舍竟。

「爾時佛在波羅奈國。阿若憍陳如等五比丘，往到佛所白世尊言：『聽諸比丘何等處住？敷何等敷具？』佛告憍陳如：『聽比丘阿練若處、樹下、冢間、河邊、山谷間空閑處住，敷草木葉以為坐具。』此敷具犍度中廣明。住處總明有二：一者聚落中；二者空靜處。

「爾時有客比丘，寄他寺中安居，不自看房舍臥具，得下房下臥具，心中不悅修道有廢。瞋舊住比丘，有生謗之言：『比丘心有愛瞋癡怖。』佛聞此言，告諸比丘：『從今以去，夏安居時要自看房舍臥具，然後受之。若依上座次第得房，不看無咎。若分房者語：「汝自看房。」懈怠不看者，得突吉羅。』如來所以教諸比丘護敷具

【現代漢語翻譯】現代漢語譯本：上座（資歷較高的僧人）不能強行奪取下座（資歷較低的僧人）的位置。下座鋪設坐具完畢后，上座不得強行奪取並驅趕下座。如果下座先到，不知道上座要來，上座到達后，下座應該避讓離開。上下座都不得依仗勢力驅趕對方。如果依仗勢力驅趕對方，犯波逸提（一種戒律）。當時有六群比丘住在高樓上，因為考慮不周，沒有檢視樓閣地面的厚薄就隨意坐下，結果床腳陷落，傷到了住在樓下的比丘的頭部。佛因此制定戒律：『從今以後，住在樓閣上的比丘要仔細檢視樓閣地面的厚薄，不得隨意坐下。如果隨意坐下，犯波逸提。』有一次，闡陀比丘建造房屋，使用含有蟲子的水和泥。一些施主見了不滿地說：『為什麼這位比丘沒有慈悲心？』佛因此制定戒律：『從今以後，比丘不得使用含有蟲子的水和泥來建造房屋。如果使用，犯波逸提。』房屋建造完畢。當時佛在波羅奈國（Varanasi）。阿若憍陳如（Ajnatakaundinya）等五位比丘，前往佛所在的地方稟告世尊說：『允許比丘們在什麼地方居住？鋪設什麼樣的坐具？』佛告訴憍陳如：『允許比丘們在阿練若處（aranya，寂靜處）、樹下、墳墓間、河邊、山谷間等空閑的地方居住，鋪設草木葉作為坐具。』這些坐具在《敷具犍度》（a section of Vinaya）中有詳細說明。住處總的來說有兩種：一是聚落中；二是空靜處。當時有客居比丘，寄住在其他寺廟中安居，不自己檢視房舍臥具，結果得到較差的房舍和臥具，心中不悅，修行受到影響。他嗔恨舊住的比丘，甚至說出誹謗的話：『這位比丘心中有貪愛、嗔恨、愚癡、恐懼。』佛聽到這些話后，告訴諸位比丘：『從今以後，夏季安居時要自己檢視房舍臥具，然後接受。如果按照上座的次序得到房間，沒有檢視也沒有罪過。如果分房的人說：「你自己檢視房間。」懈怠不檢視的人，犯突吉羅（dukkhata，一種輕罪）。』如來之所以教導諸位比丘要保護坐具。

【English Translation】 English version: The senior monk (one of higher seniority) should not forcibly take the seat of the junior monk (one of lower seniority). After the junior monk has finished spreading out his sitting cloth, the senior monk should not forcibly seize it and drive him away. If the junior monk arrives first and does not know that the senior monk is coming, the junior monk should yield and leave when the senior monk arrives. Neither the senior nor the junior monk should rely on force to drive the other away. If one relies on force, he commits a Pacittiya (an offense requiring confession). At one time, the group of six monks were living in a multi-storied building. Because they were not careful, they did not check the thickness of the floor and sat down carelessly. As a result, the legs of the bed sank through, injuring the head of a monk living below. The Buddha therefore established a precept: 'From now on, monks living in multi-storied buildings must carefully check the thickness of the floor and must not sit down carelessly. If one sits down carelessly, he commits a Pacittiya.' On one occasion, the monk Chanda was building a house, using water containing insects to mix the mud. Some donors saw this and complained, saying: 'Why does this monk have no compassion?' The Buddha therefore established a precept: 'From now on, monks must not use water containing insects to mix the mud for building houses. If one uses it, he commits a Pacittiya.' The house was completed. At that time, the Buddha was in the country of Varanasi. The five monks, Ajnatakaundinya (Ajnata-kaundinya) and others, went to the Buddha and reported to the World Honored One, saying: 'Where are monks allowed to live? What kind of sitting cloths are they allowed to use?' The Buddha told Kaundinya: 'Monks are allowed to live in aranya (aranya, secluded places), under trees, among tombs, by rivers, in valleys, and in other empty and quiet places, and to use grass and leaves as sitting cloths.' These sitting cloths are explained in detail in the 'Sitting Cloth Khandhaka' (a section of Vinaya). Generally speaking, there are two types of dwelling places: one is in villages; the other is in empty and quiet places. At that time, there was a guest monk who was staying in another monastery for the rainy season retreat. He did not check the room and bedding himself, and as a result, he received inferior room and bedding. He was unhappy and his practice was hindered. He was angry with the resident monks and even made slanderous remarks, saying: 'This monk has greed, hatred, delusion, and fear in his heart.' When the Buddha heard these words, he told the monks: 'From now on, during the rainy season retreat, you must check the room and bedding yourself before accepting it. If you receive a room according to the seniority of the senior monks, there is no fault if you do not check it. If the person distributing the rooms says, "Check the room yourself," and one is lazy and does not check it, he commits a Dukkata (dukkhata, a minor offense).' The Tathagata teaches the monks to protect their sitting cloths.

者，見五種過：一不欲令風吹；二不令日曝；三不令得天雨；四不令塵土坌之；五不令蟲鳥敷具上放不凈。

「比丘夏安居法。差分房分敷具人，令房房看之，何等房敷具多、何處無。若多處，分著無處。若遍有長敷具，從上座次第賦之。是名敷具處所。營事有二種：一者作、二者覆。作者，有檀越欲為眾僧起房，僧差營事人白二羯磨令料理。若此營事人意欲成此房己盡形受用者，僧當令其十二年住，后眾僧隨意分處。若營事人二三年中不能成房，僧當觀其力能，若堪辦者聽使作竟，若不能者更差餘人。是名作者。云何名為覆者？若作者作墻壁已不能覆，后僧更差堪能者令覆。若覆者意欲盡形住，僧當聽六年住，后隨僧分處。是名覆處者。比丘相恭敬法，當起迎作禮執手問訊，隨其所須供給，莫違其志。

「諸比丘白佛：『上座于下座有所犯罪，現前應立幾法發露？』佛言：『當立四法：一者偏袒右肩；二者脫革屣；三者合掌；四者當說所犯罪。下座向上座悔過，所犯者現前，應立五法：一偏袒右肩；二脫革屣；三胡跪；四合掌；五說所犯罪。』

「若客比丘到他寺中見上座，應立五法恭敬：一偏袒右肩；二脫革屣；三胡跪；四兩手捉上座足；五和南。若舊住比丘小者，亦應立五法恭敬，是法持戒

【現代漢語翻譯】現代漢語譯本：對於敷具（坐臥用具）的照看，需要避免五種過失：一是不讓風吹；二是不讓太陽曬；三是不讓雨淋；四是不讓塵土覆蓋；五是不讓蟲鳥在敷具上排泄不潔之物。『比丘（出家男子）夏季安居法。』指定人員分管房間和敷具，讓他們檢視每個房間的情況，哪裡敷具多，哪裡沒有。如果多的地方，就分給沒有的地方。如果到處都有多餘的敷具，就從上座（資歷高的僧人）開始依次分配。這叫做敷具的處所。營事有兩種：一是建造，二是修繕。建造是指，如果有施主想要為僧眾建造房屋，僧團就指定營事人，通過白二羯磨（一種僧團會議程式）來安排處理。如果這個營事人想要建成這所房屋后自己終身使用，僧團應當允許他居住十二年，之後僧眾可以隨意分配。如果營事人兩三年內不能建成房屋，僧團應當觀察他的能力，如果還能勝任，就允許他完成，如果不能勝任，就更換其他人。這叫做建造者。什麼叫做修繕者呢？如果建造者已經建好了墻壁卻不能蓋頂，之後僧團就更換有能力的人來蓋頂。如果修繕者想要終身居住，僧團應當允許他居住六年，之後隨僧眾分配。這叫做修繕者。比丘之間互相恭敬的方法，應當起身迎接，行禮，握手問候，根據對方的需求提供供給，不要違背對方的意願。『各位比丘問佛：『上座（資歷高的僧人）對下座（資歷淺的僧人）有所冒犯，在公開懺悔時應該遵守幾條規則？』佛說：『應當遵守四條規則：一是袒露右肩；二是脫掉鞋子；三是合掌；四是說出所犯的罪過。下座向上座懺悔，所犯的罪過是當面發生的，應當遵守五條規則：一是袒露右肩；二是脫掉鞋子；三是胡跪（右膝著地）；四是合掌；五是說出所犯的罪過。』『如果有外來的比丘來到其他寺廟，見到上座，應當遵守五條規則來表示恭敬：一是袒露右肩；二是脫掉鞋子；三是胡跪；四是雙手抓住上座的腳；五是和南（梵語，表示敬意）。如果是寺廟裡資歷較淺的比丘，也應當遵守五條規則來表示恭敬，這是持戒的法則。

【English Translation】 English version: Regarding the care of bedding (sitting and sleeping utensils), five faults should be avoided: first, not allowing the wind to blow it; second, not allowing the sun to expose it; third, not allowing it to get rained on; fourth, not allowing dust to cover it; fifth, not allowing insects and birds to deposit unclean things on the bedding. 'The rules for Bhikkhus (ordained monks) during the summer retreat (Varshavasana).』 Assign people to manage the rooms and bedding, and have them check the condition of each room, where there is too much bedding, and where there is none. If there is too much in one place, distribute it to the places where there is none. If there is excess bedding everywhere, distribute it in order, starting from the most senior monk (Upajjhaya). This is called the location of the bedding. There are two types of management: one is construction, and the other is repair. Construction refers to when a donor wants to build a house for the Sangha (monastic community), the Sangha appoints a manager and arranges for it through a formal motion (Karma). If this manager wants to use this house for the rest of his life after it is built, the Sangha should allow him to live there for twelve years, after which the Sangha can distribute it as they wish. If the manager cannot complete the house in two or three years, the Sangha should observe his ability; if he is still capable, he should be allowed to finish it; if he is not capable, another person should be appointed. This is called the builder. What is called the repairer? If the builder has built the walls but cannot put on the roof, the Sangha will then replace him with someone capable of putting on the roof. If the repairer wants to live there for the rest of his life, the Sangha should allow him to live there for six years, after which it will be distributed as the Sangha wishes. This is called the repairer. The way for Bhikkhus to respect each other is to rise to greet them, perform rituals, shake hands and greet them, and provide for their needs according to their wishes, without going against their wishes. 'The Bhikkhus asked the Buddha: 'If a senior monk (Upajjhaya) offends a junior monk, how many rules should be followed during public confession?' The Buddha said: 'Four rules should be followed: first, expose the right shoulder; second, take off the shoes; third, put the palms together; fourth, confess the offense. When a junior monk confesses to a senior monk, if the offense occurred in person, five rules should be followed: first, expose the right shoulder; second, take off the shoes; third, kneel on one knee (right knee on the ground); fourth, put the palms together; fifth, confess the offense.' 'If a visiting Bhikkhu comes to another temple and sees a senior monk, he should follow five rules to show respect: first, expose the right shoulder; second, take off the shoes; third, kneel on one knee; fourth, grasp the senior monk's feet with both hands; fifth, say 'Namo' (Sanskrit, expressing respect). If a junior Bhikkhu in the temple is less senior, he should also follow five rules to show respect; this is the rule of upholding the precepts.'

犍度中廣明。

「治風病法，當用蘇毗勒漿。此漿作法，先遣凈人搗大麥器中盛之，著水經二三日，小酢已凈濾飲之。若和尚病，弟子應作此漿養病。弟子若病，和尚亦應如此。

「有比丘尼持蘇毗勒漿隨道行，道中見一人截手足而臥。比丘尼以蘇毗勒漿灌瘡上，此人即死。佛言：『從今已去，不聽持蘇毗勒漿灌瘡上。』有比丘持蘇毗勒漿到尸陀林，見一病人臥地，從比丘索蘇毗勒漿飲。比丘慈悲心故施之，此人即死。諸比丘生疑，無有所犯也？佛言：『憐愍心故無犯。』是名蘇毗勒漿。佛為病比丘故，聽服六種散：一離畔散；二破羅私散；三怖羅羅散；四阿犯卻羅散；五波卻羅散；六阿半陀散。如是等散眾多不一，若比丘病，隨醫分處服之。

「爾時離車子有寶缽，滿中盛細末旃檀，持用奉佛。佛言：『吾佛法中不聽受寶器。』離車子言：『若不受寶，愿世尊可受旃檀香。』佛即為受。有比丘用粗澡豆洗缽，壞缽色。佛言：『應當熟搗、細物篩之，然後得用。』有一女人夫主已喪，淫慾熾盛與外人交通，遂成有胎。恐事發露，語交通者求藥墮胎。此人于比丘比丘尼中求得藥，即墮其胎。佛聞而制戒：『不聽出家者與人墮胎藥。』比丘法，不得用雜香澡豆洗身，乃至病亦不得用。

毗尼母經

【現代漢語翻譯】現代漢語譯本犍度中廣明。

『治療風病的方法，應當使用蘇毗勒漿（一種用大麥製作的飲料）。製作這種飲料的方法是，先讓乾淨的人將大麥搗碎，放在容器中盛裝，加入水浸泡兩三天，稍微發酵變酸后，過濾乾淨飲用。如果和尚生病，弟子應當製作這種飲料來供養病人。如果弟子生病，和尚也應當這樣做。』

『有一位比丘尼拿著蘇毗勒漿在路上行走，途中看見一個人手腳被砍斷而躺在那裡。比丘尼用蘇毗勒漿澆灌在他的傷口上，這個人立刻就死了。佛說：『從今以後，不允許用蘇毗勒漿澆灌在傷口上。』有一位比丘拿著蘇毗勒漿到尸陀林（停屍場），看見一個病人躺在地上，向比丘索要蘇毗勒漿飲用。比丘因為慈悲心而施捨給他，這個人立刻就死了。眾比丘產生疑問，這樣做有沒有犯戒？佛說：『因為憐憫心的緣故，沒有犯戒。』這就是蘇毗勒漿。佛爲了生病的比丘，允許服用六種藥散：一、離畔散（藥名）；二、破羅私散（藥名）；三、怖羅羅散（藥名）；四、阿犯卻羅散（藥名）；五、波卻羅散（藥名）；六、阿半陀散（藥名）。像這樣的藥散有很多種，不一而足，如果比丘生病，就按照醫生的處方服用。』

『當時，離車子（Vajjian，古印度部族名）有一個寶缽，裡面盛滿了細末的旃檀（sandalwood，一種香木），拿著來供奉佛。佛說：『我的佛法中不允許接受寶貴的器物。』離車子說：『如果不接受寶器，希望世尊可以接受旃檀香。』佛就接受了。有一位比丘用粗糙的澡豆（一種清潔用品）洗缽，損壞了缽的顏色。佛說：『應當將澡豆搗爛、用細物篩過，然後才能使用。』有一位婦女，丈夫已經去世，淫慾非常強烈，與外人私通，於是懷了孕。她害怕事情敗露，就告訴私通者，求他找藥墮胎。這個人從比丘或比丘尼那裡求得了墮胎藥，就墮掉了她的胎兒。佛聽說了這件事，就制定戒律：『不允許出家的人給人墮胎藥。』比丘的戒律是，不可以用混合香料的澡豆洗身體，甚至生病也不可以使用。

《毗尼母經》

【English Translation】 English version Section on Various Matters in the Vinaya.

'The method for treating wind disorders is to use Supilarasa (a type of barley drink). The method for making this drink is as follows: first, have a clean person pound barley and place it in a container, add water, and after two or three days, when it has become slightly sour, filter it thoroughly and drink it. If the Upadhyaya (teacher) is ill, the disciple should make this drink to care for the illness. If the disciple is ill, the Upadhyaya should do the same.'

'There was a Bhikkhuni (female monastic) carrying Supilarasa along the road, and on the way, she saw a person lying there with their hands and feet cut off. The Bhikkhuni poured Supilarasa onto the wounds, and this person died immediately. The Buddha said, 'From now on, it is not permitted to pour Supilarasa onto wounds.' A Bhikkhu (male monastic) took Supilarasa to the charnel ground and saw a sick person lying on the ground, asking the Bhikkhu for Supilarasa to drink. Out of compassion, the Bhikkhu gave it to him, and this person died immediately. The Bhikkhus were doubtful, wondering if there was any offense. The Buddha said, 'Because of compassion, there is no offense.' This is called Supilarasa. For the sake of sick Bhikkhus, the Buddha allows the consumption of six kinds of powders: 1. Libana powder; 2. Polosi powder; 3. Bulolo powder; 4. Afanqulo powder; 5. Boqulo powder; 6. Abantuo powder. There are many such powders, not just these. If a Bhikkhu is ill, they should take them according to the doctor's prescription.'

'At that time, a Licchavi (name of an ancient Indian tribe) had a precious bowl filled with finely ground sandalwood, which he brought to offer to the Buddha. The Buddha said, 'In my Dharma, it is not permitted to accept precious objects.' The Licchavi said, 'If you do not accept the precious bowl, may the World-Honored One accept the sandalwood incense.' The Buddha then accepted it. A Bhikkhu used coarse soap beans to wash his bowl, which damaged the color of the bowl. The Buddha said, 'It should be thoroughly pounded and sifted with fine materials before being used.' There was a woman whose husband had died, and her lust was very strong, so she had relations with another man, and she became pregnant. Fearing that the matter would be exposed, she asked the man to find medicine to abort the child. This man obtained medicine from a Bhikkhu or Bhikkhuni, and she aborted her child. The Buddha heard of this and established a precept: 'It is not permitted for ordained persons to give abortion medicine to others.' The rule for Bhikkhus is that they may not use soap beans mixed with fragrances to wash their bodies, not even when they are sick.'

Vinaya-matrka Sutra

卷第四大正藏第 24 冊 No. 1463 毗尼母經

毗尼母經卷第五

失譯人名今附秦錄

「爾時佛在波羅奈。五比丘往白世尊：『聽諸比丘畜何等藥？』佛言：『聽諸比丘畜陳棄藥。乃至流離亦聽畜。』治病藥有四種：中前服藥不得中后、七日、終身服也。中后藥中前亦得服之，不得終身畜也。中后藥，有得七日畜、有不得者。終身藥中，中前、中后乃至七日皆得服也。藥犍度中當廣明。

「有婆羅門子尸羅，持八種漿施佛：一庵羅漿；二瞻婆漿；三棗漿；四壞味漿；五多漿；六沙林毗漿；七破留沙漿；八甘漿。如此漿等，佛聽比丘得服。

「佛制酒者，因莎提比丘飲酒醉，是故制之不聽飲也。尊者彌沙塞說曰：『莎提比丘小小因酒長養身命，后出家已不得飲四大不調。諸比丘白佛。佛言：「病者聽甕上嗅之。若差，不聽嗅。若嗅不差者，聽用酒洗身。若復不差，聽用酒和麵作酒餅食之。若復不差，聽酒中自漬。」』尊者迦葉惟說曰：『有漿初中飲，后不中飲。有漿初中飲，中后亦中飲。有漿初不中，后亦不中。有漿初不中飲，中后中飲。如佛毗舍離所制，麹不食，苦酢酒不中飲。』尊者迦葉惟曰：『有八種酒不得飲：與麹和合作酒不得飲。若面和合作酒，雖著種種藥

【現代漢語翻譯】現代漢語譯本《毗尼母經》卷第五

失譯人名，今附秦錄

『爾時，佛在波羅奈（Varanasi）。五比丘往白世尊：『聽諸比丘畜何等藥？』佛言：『聽諸比丘畜陳棄藥。乃至流離（一種礦物）亦聽畜。』治病藥有四種：中前服藥不得中后、七日、終身服也。中后藥中前亦得服之，不得終身畜也。中后藥，有得七日畜、有不得者。終身藥中，中前、中后乃至七日皆得服也。藥犍度（Khandhaka，犍度，意為篇章）中當廣明。

『有婆羅門子尸羅（Śīla），持八種漿施佛：一庵羅（Āmra）漿；二瞻婆（Campā）漿；三棗漿；四壞味漿；五多漿；六沙林毗（Śālmalī）漿；七破留沙（Parūṣaka）漿；八甘漿。如此漿等，佛聽比丘得服。

『佛制酒者，因莎提（Sāti）比丘飲酒醉，是故制之不聽飲也。尊者彌沙塞（Mahāsāṃghika）說曰：『莎提比丘小小因酒長養身命，后出家已不得飲四大不調。諸比丘白佛。佛言：「病者聽甕上嗅之。若差，不聽嗅。若嗅不差者，聽用酒洗身。若復不差，聽用酒和麵作酒餅食之。若復不差，聽酒中自漬。」』尊者迦葉惟（Kāśyapīya）說曰：『有漿初中飲，后不中飲。有漿初中飲，中后亦中飲。有漿初不中，后亦不中。有漿初不中飲，中后中飲。如佛毗舍離（Vaiśālī）所制，麹不食，苦酢酒不中飲。』尊者迦葉惟曰：『有八種酒不得飲：與麹和合作酒不得飲。若面和合作酒，雖著種種藥

【English Translation】 English version Vinaya-mātṛkā-sūtra, Volume 5

Name of the translator lost, now appended to the Qin record.

『At that time, the Buddha was in Varanasi (波羅奈). Five bhikṣus (比丘) went to the World-Honored One and asked: 『What kind of medicine are the bhikṣus allowed to keep?』 The Buddha said: 『The bhikṣus are allowed to keep discarded medicine. Even lapis lazuli (流離) is allowed to be kept.』 There are four kinds of medicine for treating illness: medicine taken before noon cannot be taken after noon, for seven days, or for life. Medicine taken after noon can be taken before noon, but cannot be kept for life. Medicine taken after noon, some can be kept for seven days, and some cannot. Among medicines for life, those taken before noon, after noon, and even for seven days can all be taken. This will be explained in detail in the Medicine Khandhaka (藥犍度).』

『There was a Brahmin youth named Śīla (尸羅) who offered eight kinds of juice to the Buddha: 1. Āmra (庵羅) juice; 2. Campā (瞻婆) juice; 3. Jujube juice; 4. Spoiled juice; 5. Abundant juice; 6. Śālmalī (沙林毗) juice; 7. Parūṣaka (破留沙) juice; 8. Sugarcane juice. The Buddha allowed the bhikṣus to drink these juices.』

『The Buddha forbade alcohol because the bhikṣu Sāti (莎提) got drunk from drinking alcohol, therefore it was forbidden. The Venerable Mahāsāṃghika (彌沙塞) said: 『The bhikṣu Sāti slightly nourished his life with alcohol, but after becoming a monk, he could not drink it because the four elements were imbalanced.』 The bhikṣus reported this to the Buddha. The Buddha said: 『If someone is sick, they are allowed to smell the alcohol on the jar. If they recover, they are not allowed to smell it. If smelling it does not help, they are allowed to wash their body with alcohol. If that still does not help, they are allowed to mix alcohol with flour and make alcohol cakes to eat. If that still does not help, they are allowed to soak themselves in alcohol.』 The Venerable Kāśyapīya (迦葉惟) said: 『Some juice is permissible to drink at first, but not later. Some juice is permissible to drink at first, and also permissible to drink later. Some juice is not permissible at first, and also not permissible later. Some juice is not permissible to drink at first, but permissible to drink later. As the Buddha prescribed in Vaiśālī (毗舍離), koji (麹) is not to be eaten, and bitter vinegar wine is not permissible to drink.』 The Venerable Kāśyapīya said: 『There are eight kinds of alcohol that are not allowed to be drunk: alcohol made by mixing with koji is not allowed to be drunk. If alcohol is made by mixing with flour, even if various medicines are added』

，亦不得飲。有酒酢能使人醉者亦不得飲。有酒雖甜，能使人醉者亦不得飲。清酒不得飲。小酢酒亦不得飲。細末飯酒亦不得飲。有書陀酒不得飲。如是等酒甚多，皆不得飲。』尊者薩婆多說曰：『用蒱桃谷和作酒不得飲。用蜜作酒不得飲。破谷作酒不得飲。種種果雜作酒不得飲。如是等一切酒不得飲。』是名不中飲酒。

「著屐人不應為說法，如耶奢童子渡波羅河，脫金屐捨去。已見此屐，即知耶奢詣佛求出家。

「爾時佛在舍衛國。有六群比丘著高屐入禪坊，屐聲高大，坐禪比丘聞此，謂是賊軍馬來到，生大惶怖。佛聞之因而制戒：『從今已去，比丘一切不得著屐，除病者、上廁。』是名屐因緣。

「爾時有長者字流盧奴，其初生時父歡喜故，施子二十萬億金錢，即以二十億為名。此人豪貴巨富，生年已來足不蹈地。后求佛出家，精勤修學得阿羅漢果。行道苦故，足皆流血。佛知其小小已來富樂足不蹈地，聽著一重革屣。流盧奴即白世尊：『弟子能捨豪富如此家業，豈復貪著一革屣也。若世尊聽一切比丘著者，弟子當著。』佛因此故聽。一切比丘著革屣者不得聽法，病者得著聽法。有比丘著革屣入塔，佛即制戒：『不聽著革屣入塔繞塔，乃至富羅亦不得著入塔。』所以爾者，彼土諸人著革屣富

【現代漢語翻譯】現代漢語譯本：也不允許飲用。能使人醉的酒醋也不允許飲用。即使是甜的，但能使人醉的酒也不允許飲用。清酒不允許飲用。淡醋酒也不允許飲用。細末飯釀的酒也不允許飲用。用書陀釀的酒不允許飲用。像這樣的酒有很多種，都不允許飲用。』尊者薩婆多（Sarvastivada，一切有部）說：『用葡萄谷混合釀造的酒不允許飲用。用蜂蜜釀造的酒不允許飲用。用破損的穀物釀造的酒不允許飲用。用各種水果混合釀造的酒不允許飲用。像這樣的所有酒都不允許飲用。』這叫做不應該飲用的酒。穿著木屐的人不應該為他人說法，就像耶奢童子（Yasa）渡過波羅河（Varana River）時，脫下金木屐捨棄一樣。人們看到這雙木屐，就知道耶奢去拜訪佛陀請求出家。當時佛陀在舍衛國（Sravasti）。有六群比丘（Six Monks）穿著高木屐進入禪堂，木屐的聲音很大，坐禪的比丘聽到后，以為是賊兵馬來到，產生極大的恐懼。佛陀聽到這件事後，因此制定戒律：『從今以後，比丘一律不得穿木屐，除非是生病或上廁所。』這叫做木屐的因緣。當時有一位長者名叫流盧奴（Luluna），他出生時，父親非常高興，因此給了兒子二十萬億金錢，就用二十億作為他的名字。這個人非常富有，從出生以來腳就沒有踩過地。後來他向佛陀請求出家，精勤修學，證得阿羅漢果（Arhat）。因為行走修行很辛苦，腳都流血了。佛陀知道他從小就過著富裕快樂的生活，腳沒有踩過地，允許他穿一雙皮鞋。流盧奴就對世尊說：『弟子能夠捨棄如此豪富的家業，難道還會貪戀一雙皮鞋嗎？如果世尊允許所有比丘都穿，弟子才穿。』佛陀因此允許所有比丘穿皮鞋，但不允許穿皮鞋聽法，生病的人可以穿皮鞋聽法。有比丘穿著皮鞋進入佛塔，佛陀就制定戒律：『不允許穿著皮鞋進入佛塔或繞塔，甚至在富羅（Pura）也不允許穿著皮鞋進入佛塔。』原因是，當地的人穿著皮鞋富

【English Translation】 English version: Nor should one drink. One should not drink wine vinegar that can intoxicate. One should not drink wine that is sweet but can intoxicate. One should not drink clear wine. One should not drink small amounts of vinegar wine. One should not drink finely ground rice wine. One should not drink wine made with 'Shu tuo'. There are many such wines, and none of them should be drunk.』 The Venerable Sarvastivada (Sarvastivada) said: 『One should not drink wine made with grape valleys. One should not drink wine made with honey. One should not drink wine made with broken grains. One should not drink wine made with various mixed fruits. One should not drink all such wines.』 This is called not drinking wine. A person wearing clogs should not preach the Dharma, just as Yasa (Yasa) abandoned his golden clogs when crossing the Varana River (Varana River). Having seen these clogs, one would know that Yasa went to the Buddha to seek ordination. At that time, the Buddha was in Sravasti (Sravasti). There were six monks (Six Monks) who entered the meditation hall wearing high clogs. The sound of the clogs was loud, and the meditating monks, hearing this, thought that the bandit army had arrived, and became greatly frightened. The Buddha, hearing of this, then established a precept: 『From now on, monks are not allowed to wear clogs, except when sick or going to the toilet.』 This is called the cause of the clogs. At that time, there was a wealthy man named Luluna (Luluna). When he was born, his father was very happy, so he gave his son two hundred trillion gold coins, and used twenty billion as his name. This person was very wealthy, and his feet had never touched the ground since birth. Later, he sought ordination from the Buddha, diligently studied and attained the fruit of Arhat (Arhat). Because of the hardship of walking and practicing, his feet were bleeding. The Buddha knew that he had lived a wealthy and happy life since he was young, and his feet had never touched the ground, so he allowed him to wear a pair of leather sandals. Luluna then said to the World Honored One: 『This disciple is able to give up such a wealthy family business, how could he be greedy for a pair of leather sandals? If the World Honored One allows all monks to wear them, then this disciple will wear them.』 Therefore, the Buddha allowed all monks to wear leather sandals, but they were not allowed to wear leather sandals to listen to the Dharma. Sick people could wear leather sandals to listen to the Dharma. There were monks who wore leather sandals into the pagoda, and the Buddha then established a precept: 『It is not allowed to wear leather sandals into the pagoda or to circumambulate the pagoda, and even in Pura (Pura) it is not allowed to wear leather sandals into the pagoda.』 The reason is that the people of that land wear leather sandals to be rich

羅者皆起憍慢心，是故佛不聽著也。是名著革屣因緣。

「阿盤提國寒，故聽畜皮。除五種皮：一師子皮；二熊皮；三羆皮；四龍皮；五人皮。如是等皮皆不得畜，非所應也。所應畜者，像皮、馬皮、駝皮、牛皮、驢皮。如是應畜者眾多是。

「出家人法，不畜盛酒大甕中盛酒大銅瓶斛，如是等生人慊疑，不應畜也。

「爾時毗舍佉鹿母施僧六種物：一者刻漏好床；二者銅盔；三者燭豎；四者扇；五者掃帚；六者大銅器。諸比丘等生疑問佛。佛言：『大銅器不應受，餘五應受。』有一瓦師，大作瓦器持佈施僧。僧生疑問佛。佛言：『除大器，餘者皆受。』爾時有二賈客去祇桓精舍不遠，一者通道、一不通道。不信者言：『沙門釋子為貪心故多畜大器。』信者言：『沙門釋子無貪心也，不畜大器。』兩人相敢䞈金錢五百。共到祇桓，見諸檀越多將大器佈施眾僧。信者不如，償五百金錢。佛聞此已，即制比丘：『從今已去，不聽畜盛酒大器。』二賈復于余時更共諍理，不信者言：『沙門今者貪心多故猶畜大器。』信者言：『沙門今者不畜大器。』二人共諍更䞈千錢。不信者多將大器往施沙門，諸比丘皆不受。不信者負，還償千錢。是名不應畜器。

「爾時婆難陀釋子，杖頭系羊毛荷負而行。檀越

【現代漢語翻譯】現代漢語譯本：穿革屣（用皮革做的鞋子）的人都會生起驕慢之心，因此佛不允許穿著。這就是穿革屣的因緣。

『阿盤提國（Avanti，古印度十六雄國之一）寒冷，所以允許僧人擁有皮革。但有五種皮不能擁有：一是獅子皮；二是熊皮；三是羆（pí，一種熊）皮；四是龍皮；五是人皮。這些皮都不得擁有，是不允許的。可以擁有的有：象皮、馬皮、駝皮、牛皮、驢皮。可以擁有的皮革有很多種。』

『出家人的規矩，不應擁有盛酒的大甕、盛酒的大銅瓶、斛（hú，量器），這些東西容易引起人們的懷疑，不應該擁有。』

『當時，毗舍佉鹿母（Visakha-migaramata，人名，一位著名的女施主）佈施給僧團六種物品：一是刻漏（古代計時器）和好床；二是銅盔；三是燭臺；四是扇子；五是掃帚；六是大銅器。眾比丘對此產生疑問，請教佛陀。佛說：『大銅器不應接受，其餘五種可以接受。』有一位瓦匠，製作了很多瓦器，拿來佈施給僧團。僧團對此產生疑問，請教佛陀。佛說：『除了大瓦器，其餘的都可以接受。』當時有兩位商人，離祇桓精舍（Jetavana-vihara，佛陀在世時重要的寺院）不遠，一位信佛，一位不信佛。不信佛的人說：『沙門釋子（Shramana Shakya，對佛教僧侶的稱呼）因為貪心，所以積蓄很多大器物。』信佛的人說：『沙門釋子沒有貪心，不積蓄大器物。』兩人互相打賭，賭注是五百金錢。他們一起到祇桓精舍，看到很多施主都拿大器物來佈施給僧眾。信佛的人輸了，賠償了五百金錢。佛陀聽說了這件事，就制定戒律，禁止比丘：『從今以後，不允許積蓄盛酒的大器物。』兩位商人後來在其他時候再次爭論，不信佛的人說：『沙門現在因為貪心，所以仍然積蓄大器物。』信佛的人說：『沙門現在不積蓄大器物。』兩人再次爭論，賭注增加到一千金錢。不信佛的人拿了很多大器物去佈施給沙門，比丘們都不接受。不信佛的人輸了，償還了一千金錢。這就是不應該積蓄器物的因緣。』

『當時，婆難陀釋子（Nanda，佛陀的堂弟）在杖頭上繫著羊毛，揹負著行走。施主…

【English Translation】 English version: Those who wear leather sandals will develop arrogance. Therefore, the Buddha does not allow wearing them. This is the reason for wearing leather sandals.

'Because Avanti (Avanti, one of the sixteen ancient Indian kingdoms) is cold, monks are allowed to possess leather. However, five types of skin are not allowed: first, lion skin; second, bear skin; third, brown bear skin; fourth, dragon skin; fifth, human skin. These skins are not to be possessed, as they are not appropriate. What may be possessed are: elephant skin, horse skin, camel skin, cow skin, donkey skin. There are many such appropriate skins to possess.'

'According to the rules for renunciants, one should not possess large wine vats, large copper wine bottles, or measures (a unit of volume), as these things cause suspicion among people and should not be possessed.'

'At that time, Visakha-migaramata (Visakha-migaramata, a famous female benefactor) donated six items to the Sangha: first, a clepsydra (ancient timekeeping device) and a good bed; second, a copper helmet; third, a candlestick; fourth, a fan; fifth, a broom; sixth, a large copper vessel. The monks had doubts about this and asked the Buddha. The Buddha said: 'The large copper vessel should not be accepted, but the other five may be accepted.' There was a potter who made many clay vessels and brought them to donate to the Sangha. The Sangha had doubts about this and asked the Buddha. The Buddha said: 'Except for the large vessels, the rest may be accepted.' At that time, there were two merchants not far from Jetavana-vihara (Jetavana-vihara, an important monastery during the Buddha's lifetime), one who believed in the Dharma and one who did not. The non-believer said: 'The Shramana Shakya (Shramana Shakya, a term for Buddhist monks) accumulate many large vessels because of greed.' The believer said: 'The Shramana Shakya are not greedy and do not accumulate large vessels.' The two made a bet of five hundred gold coins. Together they went to Jetavana and saw many donors bringing large vessels to donate to the Sangha. The believer lost and paid the five hundred gold coins. When the Buddha heard about this, he established a rule prohibiting monks: 'From now on, it is not allowed to accumulate large vessels for holding wine.' The two merchants later argued again at another time. The non-believer said: 'The Shramanas still accumulate large vessels because of greed.' The believer said: 'The Shramanas do not accumulate large vessels.' The two argued again and increased the bet to one thousand coins. The non-believer brought many large vessels to donate to the Shramanas, but the monks did not accept them. The non-believer lost and repaid the one thousand coins. This is the reason why one should not accumulate vessels.'

'At that time, Nanda (Nanda, Buddha's cousin) was carrying a staff with sheep's wool tied to the top. The donors…

見嗤笑，佯問：『毛賣之？』難陀答言：『不賣也。』如是展轉徹世尊耳。世尊即制：『從今已去，不聽比丘杖頭系羊毛肩上擔行。』

「不聽為捉杖人說法。杖頭若鐵若鹿角，皆應著也。何以故？恐杖盡故。諸比丘煮染草法，作三尺杖，杖頭系草，沸溢出時以杖攪之。若不知染草生熟者，一器中著水，取杖刺染草汁中，漉著水器中。染草若熟，染汁直沉水下；若不熟，散浮水上。熟竟，凈漉染衣。染竟，欲曬衣時著平地，當四角莫令綣縮。欲疊衣時，當纏著軸上，莫令不平。跋難陀釋子，結絡囊盛缽系杖頭倚頭而行。諸大臣遙見，謂王擎幢來到，皆遠避之。到已，始知是沙門，諸臣皆嫌之。佛聞即制，不聽比丘杖頭系缽絡倚頭而行。

「六群比丘畜筒杖，俗人見之皆嫌言：『沙門與國王大臣無異。』佛聞之，即制不聽畜也。

「若病比丘有緣入聚落須杖，應求僧乞白二羯磨。僧為作羯磨者，得持缽絡系杖頭而行，不羯磨不得。

「爾時世尊在王舍城。有比丘尼檀林中夜闇行，心生怖畏毒蛇蟲螫諸惡獸等，因此白佛。佛言：『聽諸比丘夜怖畏處，動錫杖作聲，令諸惡毒蟲遠去。』如是廣知。

「有謫罰杖者，呵責羯磨、擯出滅擯羯磨、依止羯磨、懺悔羯磨、僧不見犯事者羯磨、未受懺

【現代漢語翻譯】現代漢語譯本：（有人）看見（他）嗤笑，假裝問道：『（你）賣毛嗎？』難陀（Nanda，人名）回答說：『不賣。』這樣輾轉傳到世尊（釋迦牟尼佛的尊稱）那裡。世尊就制定：『從今以後，不允許比丘（bhiksu，佛教出家男眾）在手杖頭上系羊毛，扛在肩膀上行走。』

『不允許為扶著手杖的人說法。手杖頭如果是鐵或者鹿角做的，都應該安上（包套）。為什麼呢？恐怕手杖磨損完了。』眾比丘（bhiksu，佛教出家男眾）煮染草的方法是，做三尺長的手杖，手杖頭上繫上草，（煮染草時）沸騰溢出的時候用手杖攪拌。如果不知道染草是否煮熟，就拿一個容器裝上水，取手杖刺入染草汁中，然後把（手杖上的汁液）滴到水器中。染草如果煮熟了，染汁會直接沉到水底；如果沒熟，（染汁）會散開浮在水面上。煮熟后，乾淨地過濾染衣。（衣服）染色完畢，想要曬衣服的時候，放在平地上，把四個角拉平，不要讓它捲曲。想要疊衣服的時候，應該纏在軸上，不要讓它不平整。跋難陀（Bhallika，人名）釋子（釋迦族出家人的稱謂），用結絡囊裝著缽（patra，食器），繫在手杖頭上，靠在頭上行走。大臣們遠遠地看見，以為國王舉著旗幟來了，都遠遠地避開。到了跟前，才知道是沙門（sramana，出家修道者），大臣們都責怪他。佛（Buddha，覺悟者）聽說了，就制定，不允許比丘（bhiksu，佛教出家男眾）在手杖頭上繫著缽絡，靠在頭上行走。

六群比丘（Loku Dasabala，人名）使用筒狀的手杖，俗人看見了都責怪說：『沙門（sramana，出家修道者）和國王大臣沒什麼區別。』佛（Buddha，覺悟者）聽說了，就制定不允許使用（筒杖）。

如果生病的比丘（bhiksu，佛教出家男眾）有因緣進入村落需要手杖，應該向僧團請求，進行白二羯磨（Jnapti-dvitiya-karman，一種僧團決議程式）。僧團為他做了羯磨（karman，業）后，可以拿著缽絡繫在手杖頭上行走，沒有做羯磨（karman，業）就不可以。

當時，世尊（釋迦牟尼佛的尊稱）在王舍城（Rajagrha，古印度城市）。有比丘尼（bhiksuni，佛教出家女眾）在檀林中夜晚行走，心中感到害怕，害怕毒蛇蟲子叮咬，以及各種惡獸等，因此稟告佛（Buddha，覺悟者）。佛（Buddha，覺悟者）說：『允許各位比丘（bhiksu，佛教出家男眾）在害怕的地方，搖動錫杖發出聲音，讓各種惡毒的蟲子遠遠地離開。』像這樣廣泛地瞭解。

有（對犯戒者進行）處罰的杖罰，呵責羯磨（Tajjaniya-kamma，呵責羯磨）、擯出羯磨（Nissaraniya-kamma，擯出羯磨）、滅擯羯磨（Pabbajaniya-kamma，滅擯羯磨）、依止羯磨（Ubbahana-kamma，依止羯磨）、懺悔羯磨（Patisaraniya-kamma，懺悔羯磨）、僧不見犯事者羯磨（Tajjaniya-kamma，僧不見犯事者羯磨）、未受懺

【English Translation】 English version: Seeing him, people sneered and pretended to ask: 'Are you selling wool?' Nanda (Nanda, a name) replied, 'No, I'm not selling it.' This was passed on to the ears of the World-Honored One (a respectful title for Shakyamuni Buddha). The World-Honored One then made a rule: 'From now on, monks (bhiksu, Buddhist ordained male) are not allowed to tie sheep's wool to the top of their staffs and carry them on their shoulders.'

'It is not allowed to preach to someone who is holding a staff. If the head of the staff is made of iron or deer antler, it should be covered. Why? Because it might wear out.' The method for monks (bhiksu, Buddhist ordained male) to boil dye plants is to make a three-foot staff, tie grass to the head of the staff, and use the staff to stir when the boiling dye overflows. If they do not know whether the dye plant is cooked or not, they should put water in a container, take the staff and pierce it into the dye plant juice, and then drip the juice onto the water in the container. If the dye plant is cooked, the dye juice will sink straight to the bottom of the water; if it is not cooked, it will scatter and float on the surface of the water. After it is cooked, filter the dyed clothes cleanly. After dyeing the clothes, when you want to dry them, put them on flat ground, stretch the four corners so that they do not curl up. When you want to fold the clothes, you should wrap them on a roller so that they are not uneven. Bhallika (Bhallika, a name), a Sakyan (a term for ordained members of the Shakya clan), carried his bowl (patra, eating utensil) in a knotted bag tied to the top of his staff, leaning it on his head as he walked. Ministers saw him from afar and thought that the king was coming with a banner, so they all avoided him from a distance. When they got closer, they realized it was a sramana (sramana, a wandering ascetic), and the ministers all blamed him. The Buddha (Buddha, the awakened one) heard about this and made a rule that monks (bhiksu, Buddhist ordained male) are not allowed to tie their bowl bags to the top of their staffs and lean them on their heads as they walk.

The group of six monks (Loku Dasabala, a name) used cylindrical staffs, and laypeople who saw them all complained, saying, 'Monks (sramana, a wandering ascetic) are no different from kings and ministers.' The Buddha (Buddha, the awakened one) heard this and made a rule that they are not allowed to use (cylindrical staffs).

If a sick monk (bhiksu, Buddhist ordained male) has a reason to enter a village and needs a staff, he should ask the Sangha (Sangha, the Buddhist monastic community) for a Jnapti-dvitiya-karman (Jnapti-dvitiya-karman, a formal act of the Sangha). After the Sangha has performed the karman (karman, action) for him, he may carry his bowl bag tied to the top of his staff, but he may not do so without performing the karman (karman, action).

At that time, the World-Honored One (a respectful title for Shakyamuni Buddha) was in Rajagrha (Rajagrha, an ancient Indian city). A nun (bhiksuni, Buddhist ordained female) was walking in a sandalwood forest at night, and she felt fear in her heart, fearing poisonous snakes and insects, as well as various evil beasts, so she reported this to the Buddha (Buddha, the awakened one). The Buddha (Buddha, the awakened one) said: 'Monks (bhiksu, Buddhist ordained male) are allowed to shake their staffs and make noise in fearful places, so that various poisonous insects will stay away.' Thus, understand this broadly.

There are punishments involving staffs (for those who violate the precepts), Tajjaniya-kamma (Tajjaniya-kamma, act of censure), Nissaraniya-kamma (Nissaraniya-kamma, act of banishment), Pabbajaniya-kamma (Pabbajaniya-kamma, act of expulsion), Ubbahana-kamma (Ubbahana-kamma, act of reinstatement), Patisaraniya-kamma (Patisaraniya-kamma, act of penance), Tajjaniya-kamma (Tajjaniya-kamma, act of censure for unseen offenses), unaccepted penance

悔羯磨、不捨惡見羯磨，如是等作白四羯磨。與別住、行六日摩那埵、異語違返、覆缽、不語，五白四羯磨、二白一羯磨，是名擯罰。

「云何名為絡囊？乞食時至，應安缽中置絡囊中。諸檀越施羹飯，手捉絡令瀉缽中。羹飯雖溢出，缽污絡無患，但莫使熱來觸手。若有弟子乞食時至，應盛缽授與和尚阿阇梨。

「爾時王舍城中有大長者，大得栴檀香木，雇匠作栴檀缽、用寶作絡，庭中立高幢，掛絡幢頭，唱言：『若王舍城中沙門婆羅門有神德者，能飛取、申手取，取者得之。』外道富蘭那迦葉來到長者所語言：『吾是真大阿羅漢，現神力取之。』諸六師等各各現神力，不能得取。當於爾時，目連在大磐石上經行。賓頭盧語目連言：『大德！佛弟子中神通第一，能師子吼，可現神力取是缽也。』目連答言：『不復樂現神通，不能取也。世尊亦說大德是大阿羅漢，神通第一，能師子吼，今可取之。』賓頭盧即現神力立大石上，乘空而行繞王舍城，見者莫不驚怖，此石若下無有免者。長者爾時在高樓上，見賓頭盧現神足已，叉手合掌向賓頭盧禮白言：『弟子已施尊者缽竟，愿取此缽。』賓頭盧取已，長者請入家內，取缽盛種種美食供養賓頭盧。諸比丘以是因緣具白世尊。佛喚賓頭盧問言：『汝實為此缽現神力

【現代漢語翻譯】現代漢語譯本：悔羯磨（懺悔儀式）、不捨惡見羯磨（不放棄錯誤見解的懺悔儀式），像這樣進行白四羯磨（一種宣告四次的羯磨）。與別住（隔離）、行六日摩那埵（進行六日懺悔）、異語違返（言語不一致）、覆缽（停止供養）、不語（禁語）等，五白四羯磨（五種宣告四次的羯磨）、二白一羯磨（兩次宣告一次的羯磨），這些都叫做擯罰（懲罰）。『什麼叫做絡囊（濾水囊）？乞食的時候到了，應該把缽放在絡囊中。各位檀越（施主）佈施羹飯，用手拿著絡囊，讓羹飯倒入缽中。即使羹飯溢出來，缽弄髒了絡囊也沒有關係，只要不讓熱的食物燙到手。如果有弟子乞食的時候到了，應該盛滿缽，交給和尚（導師）或阿阇梨（ आचार्य，軌範師）。』『當時，王舍城（Rājagṛha）中有一位大長者（富翁），得到很多旃檀香木（Santalum album），僱傭工匠製作旃檀缽（檀香木缽），用寶物製作絡囊，在庭院中豎立高高的旗桿，把絡囊掛在旗桿頂端，宣告說：『如果王舍城中的沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）有神通功德的，能夠飛過去拿，或者伸手取到，取到的人就得到它。』外道富蘭那迦葉（Pūraṇa Kāśyapa）來到長者那裡說：『我是真正的大阿羅漢（arhat，已證悟者），現在就顯現神力取它。』其他六師（六位外道導師）等各自顯現神力，都不能夠取到。當時，目連（Mahāmaudgalyāyana）在大磐石上經行（行走）。賓頭盧（Piṇḍola Bhāradvāja）對目連說：『大德（尊者）！佛弟子中神通第一，能夠獅子吼（無畏的宣說），可以顯現神力取這個缽。』目連回答說：『我不喜歡再顯現神通，不能取。世尊（釋迦牟尼佛）也說過大德是阿羅漢，神通第一，能夠獅子吼，現在可以取它。』賓頭盧立刻顯現神力，站在大石頭上，乘空飛行環繞王舍城，看見的人沒有不驚恐的，這塊石頭如果掉下來沒有人能夠倖免。長者當時在高樓上，看見賓頭盧顯現神足（神通）后，叉手合掌向賓頭盧行禮說：『弟子已經把缽施捨給尊者了，希望您取走這個缽。』賓頭盧取走後，長者邀請他進入家中，取出缽盛滿各種美食供養賓頭盧。各位比丘（bhikṣu，出家男眾）因為這件事，詳細地稟告世尊。佛陀叫來賓頭盧，問他說：『你真的爲了這個缽顯現神力嗎？』

【English Translation】 English version: Repentance Karma, Non-abandonment of Evil Views Karma, these are performed as White Four Karmas (a Karma announced four times). Along with Separate Residence, Performing Six Days of Mānatva (penance), Inconsistent Speech, Overturned Bowl (cessation of offerings), Silence, Five White Four Karmas, Two White One Karma, these are called Expulsion Penalties. 『What is called a water filter bag (Lokan)? When it is time to beg for food, the bowl should be placed inside the water filter bag. When donors offer soup and rice, hold the bag with your hand and pour the soup and rice into the bowl. Even if the soup and rice overflow, it doesn't matter if the bowl gets dirty or the bag gets soiled, just don't let the hot food burn your hand. If it is time for a disciple to beg for food, they should fill the bowl and give it to the Upadhyaya (teacher) or Acharya ( आचार्य, preceptor).』『At that time, in Rājagṛha (王舍城), there was a great householder (wealthy man) who obtained a lot of sandalwood (Santalum album) and hired craftsmen to make sandalwood bowls, using jewels to make water filter bags. He erected a tall flagpole in the courtyard, hung the bag on top of the flagpole, and proclaimed: 『If there are any śrāmaṇas (沙門, wandering ascetics) or brāhmaṇas (婆羅門, priests) in Rājagṛha who have supernatural powers and virtues, and can fly to take it, or reach out and take it, whoever takes it will get it.』 The heretic Pūraṇa Kāśyapa (富蘭那迦葉) came to the householder and said: 『I am a true great arhat (阿羅漢, enlightened one), and I will now manifest supernatural power to take it.』 The other six teachers (六師, six heretical teachers) each manifested supernatural powers, but none of them could take it. At that time, Mahāmaudgalyāyana (目連) was walking on a large rock. Piṇḍola Bhāradvāja (賓頭盧) said to Mahāmaudgalyāyana: 『Venerable One! You are the foremost in supernatural powers among the Buddha's disciples, and you can roar like a lion (fearlessly proclaim the truth). You can manifest supernatural power to take this bowl.』 Mahāmaudgalyāyana replied: 『I no longer enjoy manifesting supernatural powers, and I cannot take it. The World Honored One (釋迦牟尼佛, Shakyamuni Buddha) also said that you, Venerable One, are an arhat, foremost in supernatural powers, and can roar like a lion, so you can take it now.』 Piṇḍola immediately manifested supernatural power, stood on a large stone, and flew through the air around Rājagṛha. Everyone who saw it was terrified, thinking that if this stone fell, no one would be spared. The householder was on a high building at that time, and after seeing Piṇḍola manifest his supernatural feet (powers), he folded his hands and bowed to Piṇḍola, saying: 『Disciple has already given the bowl to the Venerable One, I hope you will take this bowl.』 After Piṇḍola took it, the householder invited him into his home, took out the bowl, filled it with various delicacies, and offered it to Piṇḍola. The bhikṣus (比丘, monks) told the World Honored One about this incident in detail. The Buddha called Piṇḍola and asked him: 『Did you really manifest supernatural power for this bowl?』

也？』賓頭盧答世尊言：『實爾。』佛種種呵責賓頭盧：『云何為此木缽與諸白衣現神力耶？譬如淫女為半錢故示人形體，汝亦如是。從今已去，不聽畜栴檀缽，亦不得為木缽故現神力也。若為降伏諸外道故可得現耳。』所以令畜絡者，沙彌凈人共外行得果，好者自食、惡者與師。佛聞此已，教諸比丘令得作絡囊，得果著中，堅系口，自持之至寺內，洗手如法受食。尊者薩婆多說曰：『有一比丘共凈人乞食。此凈人捉食不用心，外道著毒藥不覺。比丘到住處食即命終。佛因此敕諸比丘：「從今已去，各各作絡囊盛缽，好自持之。」以諸因緣聽畜絡也。若有老病比丘隨路行須杖，或道中有種種毒蟲之難，佛聽捉杖行。杖頭或鐵或銅或角應著之。』

「蒜者，比丘除病，一切皆不得食。爾時世尊在祇桓精舍，大眾中說法。有比丘食蒜，遠佛在大眾外坐。佛問阿難言：『此比丘何故獨遠別坐？』阿難白佛：『此比丘食蒜，是以別坐。』佛告阿難：『如來善說法中，為此小事不聞法也。』佛告阿難：『自今已去，除病皆不得食蒜。』有一時中，舍利弗得風病。醫分處服蒜，即往白佛。佛言：『病者聽服。』

「爾時世尊在毗舍離。城外有一檀越大種蒜，偷罹難陀比丘尼數數過此蒜園邊行。檀越善心為福德故，問言

【現代漢語翻譯】也？』賓頭盧（Pindola，十六阿羅漢之一）回答世尊說：『確實如此。』佛陀種種呵責賓頭盧：『為何爲了這木缽，向在家居士們顯現神通呢？譬如有人爲了半個錢就展示自己的形體，你也像這樣。從今以後，不允許擁有旃檀木缽，也不得爲了木缽而顯現神通。如果是爲了降伏外道，才可以顯現神通。』之所以允許使用絡囊，是因為沙彌（Śrāmaṇera，佛教術語，指出家受沙彌戒的男子）、凈人（Upāsaka，佛教術語，指在家男居士）共同修行可以證得果位，好的食物自己吃，不好的給師父。佛陀聽聞此事後，教導眾比丘可以製作絡囊，將證得的果實放在裡面，牢固地繫緊口，自己拿著到寺廟裡，洗手后如法地接受食物。尊者薩婆多（Sarvāstivāda，一切有部）說：『有一位比丘和凈人一起乞食。這位凈人拿食物不用心，外道在食物里放了毒藥也不知道。比丘回到住處吃了就死了。佛陀因此告誡眾比丘：「從今以後，各自製作絡囊盛放缽，好好地拿著。」因為這些因緣，才允許使用絡囊。如果有年老生病的比丘在路上行走需要拄杖，或者道路中有各種毒蟲的災難，佛陀允許拄著杖行走。杖頭可以用鐵、銅或者角來裝飾。』「蒜，比丘除了生病，一切情況下都不得食用。當時世尊在祇桓精舍（Jetavana-vihāra，又稱祇園精舍，是釋迦牟尼佛在世時主要的居所之一）說法，大眾中有一位比丘吃了蒜，遠離佛陀，在大眾外坐著。佛陀問阿難（Ānanda，釋迦牟尼十大弟子之一）說：『這位比丘為何獨自遠離而坐？』阿難告訴佛陀：『這位比丘吃了蒜，所以才獨自坐著。』佛陀告訴阿難：『如來善於說法，卻因為這樣的小事而不能聽聞佛法。』佛陀告訴阿難：『從今以後，除了生病，都不得食用蒜。』有一次，舍利弗（Śāriputra，釋迦牟尼佛的十大弟子之一，以智慧著稱）得了風病，醫生吩咐服用蒜，他就去稟告佛陀。佛陀說：『生病的人可以服用。』「當時世尊在毗舍離（Vaiśālī，古印度城市，是佛教和耆那教的重要中心）。城外有一位檀越（Dānpati，佈施者，施主）種植了大片的蒜，偷罹難陀（Thullanandā，比丘尼的名字）比丘尼多次從這片蒜園邊經過。檀越出于善心，爲了積福德，問道

【English Translation】『Really?』 Pindola (one of the Sixteen Arhats) answered the World-Honored One, 『Indeed.』 The Buddha variously rebuked Pindola: 『Why do you display supernatural powers to laypeople for the sake of this wooden bowl? It is like someone showing their physical form for half a coin; you are just like that. From now on, you are not allowed to possess a sandalwood bowl, nor are you allowed to display supernatural powers for the sake of a wooden bowl. If it is for subduing heretics, then you may display them.』 The reason for allowing the use of a carrying bag is that Śrāmaṇeras (novice monks) and Upāsakas (lay male devotees) can attain fruition through joint practice; they can eat the good food themselves and give the bad food to the teacher. After hearing this, the Buddha taught the monks to make carrying bags, put the fruits they had attained in them, tie the opening securely, carry them to the monastery themselves, wash their hands, and receive food according to the Dharma. The Venerable Sarvāstivāda (the Everything Exists School) said: 『There was a monk who begged for food with a layperson. This layperson took the food without paying attention, and a heretic put poison in the food without him knowing. The monk returned to his dwelling and died after eating it. Therefore, the Buddha instructed the monks: 「From now on, each of you should make a carrying bag to hold your bowl and carry it carefully.」 Because of these causes and conditions, the use of carrying bags is allowed. If there are old and sick monks who need a staff while walking on the road, or if there are dangers from various poisonous insects on the road, the Buddha allows them to carry a staff. The head of the staff should be decorated with iron, copper, or horn.』『Garlic, monks are not allowed to eat it in any circumstances except when they are sick. At that time, the World-Honored One was teaching the Dharma in the Jetavana-vihāra (Jetavana Monastery), and there was a monk in the assembly who had eaten garlic and was sitting far away from the Buddha, outside the assembly. The Buddha asked Ānanda (one of the ten great disciples of Śākyamuni Buddha): 『Why is this monk sitting alone and far away?』 Ānanda told the Buddha: 『This monk has eaten garlic, so he is sitting alone.』 The Buddha told Ānanda: 『The Tathagata is good at teaching the Dharma, but he cannot hear the Dharma because of such a small matter.』 The Buddha told Ānanda: 『From now on, no one is allowed to eat garlic except when they are sick.』 Once, Śāriputra (one of the ten great disciples of Śākyamuni Buddha, known for his wisdom) contracted a wind disease, and the doctor prescribed garlic. He went to report to the Buddha. The Buddha said: 『Those who are sick are allowed to take it.』『At that time, the World-Honored One was in Vaiśālī (an ancient city in India, an important center of Buddhism and Jainism). Outside the city, there was a Dānpati (donor, benefactor) who planted a large field of garlic, and the Bhikkhuni Thullanandā (name of a Bhikkhuni) passed by this garlic field many times. The Dānpati, out of good intentions and for the sake of accumulating merit, asked

：『尊者須蒜食不？』尼答言：『素自不能食，得蒜下食甚善。』檀越即施之，日許與眾僧五顆蒜。偷罹難陀即白尼眾：『某檀越日許僧五顆蒜。僧若須者遣沙彌尼往取。』有一尼須蒜，遣式叉摩尼、沙彌尼往取。正值蒜主持蒜入城市易，有一凈人守蒜園。沙彌尼問：『蒜主何處去？』凈人答言：『入城市易。』沙彌尼從彼索蒜，凈人答言：『我不知也。但知守蒜。』沙彌尼怒曰：『大家見與，汝豈得護？』手自掘之。『此是和尚分、此是阿阇梨分，此是今日分、此是明日分。』如是分處，恣意持去。蒜主回還見之，問守園人言：『此蒜誰持去？』守園者以上因緣具白大家。蒜主即大嫌責諸比丘尼。如是展轉世尊聞之，喚諸比丘尼種種呵責，告言：『從今已去，比丘尼不得食蒜。食者波夜提。』

「諸比丘問佛：『剃髮法應用何等刀？』佛言：『若銅若鐵用作刀剃髮。』既作刀已無安置處，復問世尊。佛言：『若銅若鐵若角若骨若竹若葦用作。』安置刀處藏法，若木皮若牛羊皮裹之，安置藏處，是名安置剃髮刀法。雜犍度中廣說。比丘尼剃髮法，應各各展轉相剃。若男子為剃髮者，應二比丘尼抱令剃。若比丘尼于剃髮男子有欲心，男子于尼亦有欲心者，不應令剃。

「乘有四種：一者象乘；二者馬乘；三

【現代漢語翻譯】現代漢語譯本：『尊者您吃蒜嗎？』比丘尼回答說：『我本來不能吃蒜，但如果能用蒜下飯就太好了。』施主就佈施蒜，每天允許給眾僧五顆蒜。偷罹難陀（Thullananda）就告訴比丘尼們：『某施主每天允許給僧眾五顆蒜。僧眾如果需要蒜，就派沙彌尼去取。』有一位比丘尼需要蒜，就派式叉摩尼（Siksamana）、沙彌尼去取。正趕上蒜的主人拿著蒜到城市裡去交易，只有一位凈人在看守蒜園。沙彌尼問：『蒜的主人到哪裡去了？』凈人回答說：『到城市裡去交易了。』沙彌尼向他索要蒜，凈人回答說：『我不知道。我只是負責看守蒜。』沙彌尼生氣地說：『是大家給的，你難道還能守護住？』就自己動手挖掘蒜。『這是和尚（Upadhyaya）的份額、這是阿阇梨（Acarya）的份額，這是今天的份額、這是明天的份額。』像這樣分好之後，就隨意地拿走了。蒜的主人回來后看到了，問看守園子的人說：『這些蒜是誰拿走的？』看守園子的人就把以上的事情都告訴了蒜的主人。蒜的主人就非常責怪這些比丘尼。這件事輾轉傳到世尊（Buddha）那裡，世尊召集比丘尼們，種種呵責，告訴她們：『從今以後，比丘尼不得吃蒜。吃了的，犯波夜提（Payantika）。』眾比丘問佛：『剃頭髮的刀應該用什麼材料做？』佛說：『可以用銅或鐵來做刀剃頭髮。』做好了刀之後，沒有地方安置，又問世尊。佛說：『可以用銅、鐵、角、骨、竹或葦來做。』安置刀的地方，可以用樹皮或牛羊皮包裹起來，安置在藏好的地方，這叫做安置剃頭髮刀的方法。雜犍度（Ksudraka-vastu）中有詳細的說明。比丘尼剃頭髮的方法，應該各自輪流互相剃。如果男子來剃頭髮，應該由兩位比丘尼抱著讓他剃。如果比丘尼對剃頭髮的男子有欲心，男子對比丘尼也有欲心，就不應該讓他剃。乘有四種：一者象乘；二者馬乘；三

【English Translation】 English version: 'Venerable, do you eat garlic?' The Bhikkhuni replied, 'I usually cannot eat garlic, but it would be very good to eat with garlic.' The donor then offered garlic, allowing five cloves of garlic to be given to the Sangha daily. Thullananda then told the Bhikkhunis, 'A certain donor allows five cloves of garlic to be given to the Sangha daily. If the Sangha needs garlic, send a Samaneri to fetch it.' One Bhikkhuni needed garlic and sent a Siksamana and a Samaneri to fetch it. It happened that the owner of the garlic was taking the garlic to the city to trade, and only a servant was guarding the garlic garden. The Samaneri asked, 'Where did the owner of the garlic go?' The servant replied, 'He went to the city to trade.' The Samaneri asked him for garlic, and the servant replied, 'I don't know. I am only responsible for guarding the garlic.' The Samaneri angrily said, 'It was given by everyone, how can you protect it?' She then dug up the garlic herself. 'This is the share of the Upadhyaya (preceptor), this is the share of the Acarya (teacher), this is today's share, this is tomorrow's share.' After dividing it like this, she took it away at will. When the owner of the garlic returned and saw it, he asked the garden keeper, 'Who took this garlic?' The garden keeper told the owner of the garlic everything that had happened. The owner of the garlic greatly blamed the Bhikkhunis. This matter was eventually heard by the Buddha (Bhagavan), who summoned the Bhikkhunis and scolded them in various ways, telling them, 'From now on, Bhikkhunis are not allowed to eat garlic. If they eat it, they commit a Payantika (offense).' The Bhikkhus asked the Buddha, 'What kind of knife should be used to shave hair?' The Buddha said, 'You can use a knife made of copper or iron to shave hair.' After making the knife, there was no place to put it, so they asked the Buddha again. The Buddha said, 'You can use copper, iron, horn, bone, bamboo, or reed to make it.' The place to put the knife can be wrapped in bark or cowhide or sheepskin and placed in a hidden place. This is called the method of placing the hair-shaving knife. The Ksudraka-vastu (miscellaneous section) explains it in detail. The method for Bhikkhunis to shave hair is that they should take turns shaving each other. If a man is shaving hair, two Bhikkhunis should hold him while he shaves. If a Bhikkhuni has lustful thoughts towards the man shaving hair, and the man also has lustful thoughts towards the Bhikkhuni, he should not be allowed to shave. There are four kinds of vehicles: first, elephant vehicles; second, horse vehicles; third

者車乘；四者輿乘。爾時拘睒彌城外有大樹，名尼拘陀。此樹下有種種乘憩駕止息，是名為乘。若為法來，不下乘者，不應為說法，除病。應如瓶沙王乘八萬四千象馬詣夜置林，到佛聽法，當爾時亦有迦葉兄弟徒眾千人在佛邊聽法。當爾時世尊從毗梨祇國遊行到毗舍離，庵羅女並離車子等，皆乘種種上妙御乘來至佛所而聽法。聞法已勸請世尊至庵羅園中宿，明日受弟子微供。如是諸人所乘皆名為乘。

「爾時六群比丘乘種種御乘。諸人遙見，謂是國王大臣。到已，始知是沙門，諸人皆嫌之。佛聞已制戒：『除老病比丘，皆不得乘乘。不得像馬乘也。病者皆得乘之。』

「爾時摩竭提國瓶沙王，有五種莊飾之具：一者金繩刀；二者七寶乘；三者七寶冠；四者雜七寶羅網扇；五者雜寶革屣。舍此五種嚴身之具，跣足到于佛前，頭面著地禮如來足退坐一面。爾時摩竭提國，從王來者八萬四千人，見優樓頻䗍迦葉兄弟皆在於坐，心中生疑：『為優樓頻䗍迦葉就大沙門出家？為大沙門就迦葉出家？』佛知諸人心中生疑，即說偈問迦葉：

「『于汝所行法，　　見於何等過，　　棄捨求出家，　　欲求何等利？　　本習事火法，　　云何息不奉，　　更見異勝法，　　不睹而舍之。』

「迦葉即說偈答

【現代漢語翻譯】現代漢語譯本『者車乘（車輛）；四者輿乘（轎子）。』爾時拘睒彌城（Kauśāmbī）外有一棵大樹，名叫尼拘陀（Nigrodha）。這棵樹下有各種車輛停靠休息，這就被稱為『乘』。如果爲了聽法而來，不下車的人，不應該為他說法，除非是生病的人。應該像瓶沙王（Bimbisāra）乘坐八萬四千象馬前往夜置林（Yavaṭṭhakiya），到達佛陀處聽法一樣，當時也有迦葉（Kāśyapa）兄弟及其一千名徒眾在佛陀身邊聽法。當時世尊從毗梨祇國（Vairāgya）來到毗舍離（Vaiśālī），庵羅女（Ambapālī）和離車子（Licchavi）等人，都乘坐各種上妙的車輛來到佛陀處聽法。聽法后，他們勸請世尊到庵羅園中住宿，第二天接受弟子的微薄供養。像這樣，這些人所乘坐的都可稱為『乘』。

『當時六群比丘乘坐各種車輛。人們遠遠看見，以為是國王大臣。到達后，才知道是沙門，人們都對此感到不滿。』佛陀聽聞後製定戒律：『除了年老和生病的比丘，都不得乘坐車輛。不得乘坐象馬。生病的人都可以乘坐。』

『當時摩竭提國（Magadha）的瓶沙王，有五種莊嚴的器具：一是金繩刀；二是七寶車乘；三是七寶冠；四是雜七寶羅網扇；五是雜寶革屣（鞋子）。』他捨棄這五種裝飾身體的器具，光著腳來到佛陀面前，頭面著地禮拜如來的腳，然後退到一旁坐下。當時摩竭提國跟隨國王來的有八萬四千人，他們看見優樓頻䗍迦葉（Uruvilvā-Kāśyapa）兄弟都在座，心中產生疑問：『是優樓頻䗍迦葉向這位大沙門出家了呢？還是這位大沙門向迦葉出家了呢？』佛陀知道這些人心中產生疑問，就用偈語問迦葉：

『在你所修行的法中，看見了什麼過失，放棄它而尋求出家，想要尋求什麼樣的利益？本來習慣於事火之法，為什麼停止而不奉行，是看到了其他更殊勝的法，還是沒有看到就捨棄了它？』

迦葉隨即用偈語回答

【English Translation】 English version 'Those are chariots; the fourth is palanquins.' At that time, outside the city of Kauśāmbī, there was a large tree named Nigrodha. Under this tree, various vehicles would stop and rest, and this was called 'carriage.' If someone comes to listen to the Dharma and does not dismount, one should not preach to them, unless they are ill. One should be like King Bimbisāra, who rode eighty-four thousand elephants and horses to Yavaṭṭhakiya, arriving at the Buddha's place to listen to the Dharma. At that time, there were also the Kāśyapa brothers and their thousand followers listening to the Dharma beside the Buddha. At that time, the World-Honored One came from Vairāgya to Vaiśālī, and Ambapālī and the Licchavi princes all came to the Buddha's place in various excellent carriages to listen to the Dharma. After hearing the Dharma, they invited the World-Honored One to stay in Ambapālī's garden, and the next day they received the disciples' humble offerings. Thus, what these people rode in could all be called 'carriage.'

'At that time, the group of six monks rode in various carriages. People saw them from afar and thought they were kings and ministers. When they arrived, they realized they were śrāmaṇas, and people were displeased.' After hearing this, the Buddha established a precept: 'Except for old and sick monks, no one is allowed to ride in carriages. One is not allowed to ride elephants or horses. Sick people are allowed to ride them.'

'At that time, King Bimbisāra of Magadha had five kinds of adornments: first, a golden-roped sword; second, a seven-jeweled carriage; third, a seven-jeweled crown; fourth, a fan with a net of various jewels; fifth, jeweled leather shoes.' He abandoned these five kinds of adornments and came barefoot before the Buddha, prostrating himself with his head and face to the ground at the Tathāgata's feet, and then retreated to sit on one side. At that time, eighty-four thousand people from Magadha who had come with the king saw the Uruvilvā-Kāśyapa brothers all present, and they wondered in their hearts: 'Did Uruvilvā-Kāśyapa become a renunciate under this great śrāmaṇa? Or did this great śrāmaṇa become a renunciate under Kāśyapa?' The Buddha knew that these people had doubts in their hearts, so he asked Kāśyapa in verse:

'In the Dharma you practiced, What fault did you see, That you abandoned it to seek renunciation, What benefit do you seek? Originally accustomed to the practice of fire worship, Why did you stop and not practice it, Did you see another superior Dharma, Or did you abandon it without seeing it?'

Kāśyapa then answered in verse:

佛：

「『飲食味為最，　　過患之甚大，　　女色味之上，　　其患過於彼。　　本所事火法，　　未免於彼苦，　　出家所求法，　　永絕諸苦難。』

「爾時世尊說偈重問迦葉：

「『為味所繫縛，　　習久以成性，　　于天上人中，　　見何利解脫？』

「迦葉還重說偈答佛：

「『見三有生死，　　空寂無所有，　　諸法念念滅，　　是故舍不著。』

「爾時摩竭提國瓶沙王諸從來者疑猶未解：『佛與迦葉各說二偈，為是誰勝？』佛知此念，即告迦葉：『汝持扇扇吾。』迦葉即起捉扇扇佛，扇已即空中作神通，還下佛前頂禮佛足，口復嗚足說言：『世尊是師，我是弟子。』諸人見已，始知佛是大師度迦葉也。佛知時坐心疑已解，便為說法示教利喜。王等八萬四千人皆得須陀洹果，十億那由他諸天亦遠塵離垢得法眼凈。

「爾時天帝釋四天王等，變身為婆羅門形，捉金扇扇佛。如是應廣知。

「爾時六群比丘，捉珠拂自拂傷損眾生。諸檀越嫌之：『云何出家人畜此拂，為莊飾故傷損眾生？』佛因而制戒：『從今已去，不得捉堅䩕拂傷損眾生。』

「又比丘捉拂欲拂如來塔，佛即可之。爾時有八人在邊捉拂拂佛：一者迦葉、二者優陀夷、三者莎伽陀、四

【現代漢語翻譯】現代漢語譯本佛陀說：『飲食的滋味最為誘人，但帶來的過患也極大；女色的滋味也極佳，但其過患超過飲食。原本所從事的供火法，仍然無法避免那些痛苦；出家所尋求的佛法，能永遠斷絕各種苦難。』當時，世尊用偈語再次問迦葉（Kasyapa，人名，意為飲光）：『被滋味所束縛，長久以來已經成為習性，在天上和人間，你看到什麼利益能讓你解脫？』迦葉再次用偈語回答佛陀：『我看到三有（Three realms of existence，即欲界、色界、無色界）的生死輪迴，一切都是空寂而無所有的；一切諸法都在念念生滅，因此我捨棄而不執著。』當時，摩竭提國（Magadha，古印度十六大國之一）瓶沙王（King Bimbisara，古印度國王，佛教的護法）的隨從們疑惑不解：『佛陀和迦葉各自說了兩句偈語，誰更勝一籌呢？』佛陀知道他們的想法，就告訴迦葉：『你拿著扇子為我扇風。』迦葉立刻起身拿著扇子為佛陀扇風，扇完后就在空中示現神通，然後回到佛陀面前，頂禮佛足，口中嗚咽著說：『世尊是我的老師，我是您的弟子。』眾人看到后，才知道佛陀是大師，度化了迦葉。佛陀知道當時在座的人心中的疑惑已經解除，就為他們說法，開示教導，使他們心生歡喜。瓶沙王等八萬四千人都證得了須陀洹果（Sotapanna，小乘四果中的初果，預流果），十億那由他（Nayuta，數量單位，意為極多）諸天也遠離塵垢，得到了清凈的法眼。當時，天帝釋（Sakra，佛教的護法神）和四大天王（Four Heavenly Kings，佛教的護法神）等，變化成婆羅門（Brahmin，印度教的祭司）的形象，拿著金扇為佛陀扇風。這些都應該廣泛瞭解。當時，六群比丘（Group of Six Monks，指佛教僧團中行為不端的六位比丘）拿著珠拂（Jeweled whisk）自己拂拭，卻傷害了眾生。一些施主嫌棄他們：『為什麼出家人要蓄養這種拂塵，是爲了裝飾嗎？而且還傷害眾生？』佛陀因此制定戒律：『從今以後，不得拿著堅硬的拂塵傷害眾生。』又有比丘拿著拂塵想要拂拭如來塔（Tathagata Stupa，佛塔），佛陀允許了。當時有八個人在旁邊拿著拂塵為佛陀拂拭：一是迦葉，二是優陀夷（Udayi，人名），三是莎伽陀（Sagata，人名），四……

【English Translation】 English version The Buddha said: 『The taste of food is the most tempting, but the harm it brings is also great; the taste of female beauty is also excellent, but its harm exceeds that of food. The fire rituals originally engaged in still cannot avoid those sufferings; the Dharma sought by leaving home can forever cut off all kinds of suffering.』 At that time, the World Honored One spoke in verse again, asking Kasyapa (Kasyapa, a name, meaning 'light drinker'): 『Bound by taste, it has become a habit for a long time. In heaven and among humans, what benefit do you see that can liberate you?』 Kasyapa replied to the Buddha again in verse: 『I see the cycle of birth and death in the Three Realms of Existence (Three realms of existence, namely the desire realm, the form realm, and the formless realm), everything is empty and without anything; all dharmas are arising and ceasing in every moment, therefore I abandon and do not cling to them.』 At that time, the attendants of King Bimbisara (King Bimbisara, an ancient Indian king, a protector of Buddhism) of Magadha (Magadha, one of the sixteen great ancient Indian kingdoms) were puzzled: 『The Buddha and Kasyapa each spoke two verses, who is superior?』 The Buddha knew their thoughts and told Kasyapa: 『Hold the fan and fan me.』 Kasyapa immediately got up, held the fan and fanned the Buddha. After fanning, he manifested supernatural powers in the air, and then returned to the Buddha, prostrating at the Buddha's feet, sobbing and saying: 『The World Honored One is my teacher, I am your disciple.』 When the people saw this, they knew that the Buddha was a great master who had converted Kasyapa. The Buddha knew that the doubts in the hearts of those present had been resolved, so he preached the Dharma to them, taught and instructed them, and made them rejoice. King Bimbisara and 84,000 others attained the fruit of Sotapanna (Sotapanna, the first fruit of the four fruits of the Hinayana, the stream-enterer fruit), and ten billion Nayutas (Nayuta, a unit of quantity, meaning extremely many) of devas also became free from defilement and attained the pure Dharma eye. At that time, Sakra (Sakra, a protector deity of Buddhism) and the Four Heavenly Kings (Four Heavenly Kings, protector deities of Buddhism), transformed into the form of Brahmins (Brahmin, a priest of Hinduism), holding golden fans to fan the Buddha. These should be widely known. At that time, the Group of Six Monks (Group of Six Monks, referring to the six monks with misconduct in the Buddhist Sangha) were using jeweled whisks (Jeweled whisk) to dust themselves, but they harmed sentient beings. Some donors disliked them: 『Why do monks keep this whisk, is it for decoration? And it harms sentient beings?』 Therefore, the Buddha established a precept: 『From now on, one must not use a hard whisk to harm sentient beings.』 Also, a monk wanted to use a whisk to dust the Tathagata Stupa (Tathagata Stupa, a Buddhist pagoda), and the Buddha allowed it. At that time, there were eight people beside him holding whisks to dust the Buddha: one was Kasyapa, two was Udayi (Udayi, a name), three was Sagata (Sagata, a name), four...

者彌卑喻、五者那迦婆羅、六者均陀、七者修那剎邏、八者阿難。如此等比丘所捉拂拂佛，名之為拂。

「爾時諸比丘齊集一處。時景盛熱，佛聽諸比丘畜扇，若破壞聽補治。作扇法，若布若㲲若竹若𥯤若紙，皆得作也。爾時有夫婦二人年老出家。后此道人乞食到尼寺，此老尼食上持扇扇之。比丘語言：『不須扇也。』此尼忿恚用扇打比丘，直舍入房。佛聞之，因而制曰：『從今已去，不聽尼捉扇扇比丘也。若時熱眾僧大集，聽和上共行弟子扇之，阿阇梨聽共宿弟子扇之。大眾差下座比丘扇之。』如迦葉等八人捉扇扇佛，名之為扇。

「爾時六群比丘，捉傘蓋、著革屣隨路而行。諸檀越嫌之：『云何比丘自恣捉傘蓋、著革屣隨路而行？』佛因而制曰：『從今已去，不聽捉傘蓋、著革屣而行。若在寺中聽著革屣，木皮或草作蓋聽之。入聚落除老病，餘者一皆不聽。』爾時諸離車子詣佛，來時乘馬乘車及與衣服一切嚴身之具皆作青色。佛告諸比丘：『汝欲知忉利諸天出遊觀時相貌，如今離車子等無有異。』爾時跋難舵手捉奇妙寶蓋隨路而行。諸人遙見，謂是大國王。至已，知是比丘，諸人嫌言：『云何出家之人捉如此妙蓋隨路而行？』佛聞已即制：『不聽比丘捉蓋行，除老病者。』是名為蓋。

「云何

【現代漢語翻譯】現代漢語譯本者彌卑喻（Jāmibhiyu）：比丘的名字。五者那迦婆羅（Nāgabalā）：比丘的名字。六者均陀（Kuṇḍa）：比丘的名字。七者修那剎邏（Śuṇakṣatra）：比丘的名字。八者阿難（Ānanda）：佛陀的十大弟子之一，以記憶力超群著稱。如此等比丘所捉拂拂佛，名之為拂。

『爾時諸比丘齊集一處。時景盛熱，佛聽諸比丘畜扇，若破壞聽補治。作扇法，若布若㲲若竹若𥯤若紙，皆得作也。爾時有夫婦二人年老出家。后此道人乞食到尼寺，此老尼食上持扇扇之。比丘語言：『不須扇也。』此尼忿恚用扇打比丘，直舍入房。佛聞之，因而制曰：『從今已去，不聽尼捉扇扇比丘也。若時熱眾僧大集，聽和上共行弟子扇之，阿阇梨聽共宿弟子扇之。大眾差下座比丘扇之。』如迦葉（Kāśyapa）等八人捉扇扇佛，名之為扇。

『爾時六群比丘，捉傘蓋、著革屣隨路而行。諸檀越嫌之：『云何比丘自恣捉傘蓋、著革屣隨路而行？』佛因而制曰：『從今已去，不聽捉傘蓋、著革屣而行。若在寺中聽著革屣，木皮或草作蓋聽之。入聚落除老病，餘者一皆不聽。』爾時諸離車子（Licchavi）詣佛，來時乘馬乘車及與衣服一切嚴身之具皆作青色。佛告諸比丘：『汝欲知忉利（Trāyastriṃśa）諸天出遊觀時相貌，如今離車子等無有異。』爾時跋難陀（Bhallika）手捉奇妙寶蓋隨路而行。諸人遙見，謂是大國王。至已，知是比丘，諸人嫌言：『云何出家之人捉如此妙蓋隨路而行？』佛聞已即制：『不聽比丘捉蓋行，除老病者。』是名為蓋。

『云何

【English Translation】 English version Jāmibhiyu: Name of a Bhikkhu (monk). Nāgabalā: Name of a Bhikkhu. Kuṇḍa: Name of a Bhikkhu. Śuṇakṣatra: Name of a Bhikkhu. Ānanda: One of the ten principal disciples of the Buddha, known for his excellent memory. These Bhikkhus holding whisks to fan the Buddha are called whisks.

『At that time, the Bhikkhus gathered together in one place. The weather was very hot, and the Buddha allowed the Bhikkhus to keep fans. If they were damaged, they were allowed to repair them. The method of making fans was that they could be made of cloth, felt, bamboo, 𥯤, or paper. At that time, there was an elderly couple who had left home to become monks. Later, this monk went to a nunnery to beg for food, and the old nun held a fan and fanned the food. The Bhikkhu said, 『There is no need to fan it.』 The nun became angry and hit the Bhikkhu with the fan, and went straight into her room. When the Buddha heard of this, he made a rule, saying, 『From now on, nuns are not allowed to fan Bhikkhus with fans. If it is hot and the Sangha (community) gathers in large numbers, the Upadhyaya (preceptor) is allowed to fan the disciple who accompanies him, and the Acharya (teacher) is allowed to fan the disciple who sleeps with him. The Sangha should appoint a junior Bhikkhu to fan them.』 Like Kāśyapa and the other eight people who held fans to fan the Buddha, this is called a fan.』

『At that time, the group of six Bhikkhus were walking along the road holding umbrellas and wearing leather sandals. The donors disliked it, saying, 『How can Bhikkhus freely hold umbrellas and wear leather sandals while walking along the road?』 The Buddha therefore made a rule, saying, 『From now on, they are not allowed to hold umbrellas or wear leather sandals while walking. If they are in the monastery, they are allowed to wear leather sandals, and they are allowed to use umbrellas made of wood bark or grass. When entering villages, except for the old and sick, all others are not allowed.』 At that time, the Licchavis went to see the Buddha, and when they came, they rode horses and carriages, and all their clothes and ornaments were blue. The Buddha said to the Bhikkhus, 『If you want to know the appearance of the gods of Trāyastriṃśa heaven when they go out for sightseeing, they are no different from these Licchavis.』 At that time, Bhallika was holding a wonderful jeweled umbrella and walking along the road. People saw him from afar and thought he was a great king. When they arrived and realized he was a Bhikkhu, people disliked it, saying, 『How can a renunciate hold such a wonderful umbrella and walk along the road?』 When the Buddha heard of this, he immediately made a rule, saying, 『Bhikkhus are not allowed to hold umbrellas while walking, except for the old and sick.』 This is called an umbrella.』

『How』

名為鏡？能令身體現處，名之為鏡。若病比丘面上有瘡欲塗藥者，當喚比丘令涂。若無比丘，或水或缽或壁，于面可現處照見自涂。鐵鏡中一不得照。有比丘眼痛，往白世尊，佛教作三種眼藥：一者羊膽、二者其蘭禪、三者蘇毗蘭禪，石上細磨之用涂眼。若有寶入眼藥者，佛亦聽之。舉藥法，當筒盛，不聽用寶作。如是應廣知。

「復有比丘，眼冥無所見。佛聽用人血涂，亦聽若人骨人發燒令作灰細磨，亦得著眼中。如是應廣知。

「天竺土地常用藥涂眼當爲嚴飾。六群比丘如俗人法，日用藥涂治眼當爲莊嚴。佛聞之，不聽用此藥日涂眼也。若病者，聽用三種藥治眼。

「爾時六群比丘尼為女人莊飾。佛聞之，喚比丘尼呵責：『從今已去，不聽尼與婦女莊飾。』

「比丘法自不得舞，亦不得教人舞，佛所不聽。阿犯祇、富那婆蘇六群比丘等，自歌舞作伎也。佛聞之制：『一切比丘不得歌舞作伎也。』

「有六群比丘，如狗槃走法走，佛不聽也。舞法是童蒙小兒所作，歌者似哭音，此法比丘皆不應作。露齒笑者，狂人相貌，亦不聽也。

「六群比丘作歌音誦經嘆佛，佛不聽也。作者有五種過：一者於此音中自生染著；二者生人染著；三者諸天不樂；四者言音不正；五者語義不了。

【現代漢語翻譯】現代漢語譯本：『什麼叫做鏡子？』能讓身體顯現影像的地方，就叫做鏡子。如果生病的比丘臉上長了瘡需要塗藥，應當叫其他比丘來幫忙塗藥。如果沒有比丘，可以用水、缽或者墻壁等可以照見自己面部的地方，自己照著塗藥。但是，鐵鏡子絕對不能用來照。有比丘眼睛痛，去稟告世尊，佛陀教導製作三種眼藥：第一種是羊膽，第二種是其蘭禪（一種草藥），第三種是蘇毗蘭禪（一種草藥），在石頭上細細研磨後用來涂眼睛。如果要在眼藥中加入寶石，佛陀也允許。取藥的方法，應當用筒來盛放，不允許用寶石製作的容器。這些都應該廣泛瞭解。

『又有比丘，眼睛昏暗看不見東西。』佛陀允許用人血塗抹，也允許將人的骨頭或頭髮燒成灰，細細研磨后，也可以點在眼睛裡。這些都應該廣泛瞭解。

『在天竺（古印度）的土地上，人們常用藥來涂眼睛，當作一種裝飾。』六群比丘像世俗人一樣，每天用藥塗抹眼睛，當作一種妝容。佛陀聽說了這件事，不允許用這種藥每天塗抹眼睛。如果是生病了，才允許用這三種藥來治療眼睛。

『當時，六群比丘尼為婦女化妝打扮。』佛陀聽說了這件事，叫來比丘尼，斥責她們說：『從今以後，不允許比丘尼為婦女化妝打扮。』

比丘自己不能跳舞，也不能教別人跳舞，這是佛陀不允許的。阿犯祇（人名）、富那婆蘇（人名）等六群比丘，自己唱歌跳舞，表演技藝。佛陀聽說了這件事，制定戒律說：『一切比丘都不得唱歌跳舞，表演技藝。』

有六群比丘，像狗一樣奔跑，佛陀不允許這樣做。跳舞是小孩子才做的，唱歌像哭一樣，這些行為比丘都不應該做。露出牙齒大笑，是瘋子的樣子，也是不允許的。

六群比丘用唱歌的腔調來誦經讚歎佛陀，佛陀不允許這樣做。這樣做有五種過失：第一，自己會因此對這種聲音產生染著；第二，會使別人對這種聲音產生染著；第三，諸天會不高興；第四，言語發音不正確；第五，語義表達不清楚。

【English Translation】 English version: 『What is called a mirror?』 That which allows the body to appear, is called a mirror. If a sick Bhikshu (monk) has a sore on his face and needs to apply medicine, he should ask another Bhikshu to apply it for him. If there is no Bhikshu available, he can use water, a bowl, or a wall—any surface where his face can be seen—to apply the medicine himself. However, a metal mirror must never be used. If a Bhikshu has eye pain, he reports it to the World-Honored One (Buddha), who teaches the making of three kinds of eye medicine: first, sheep's gall; second, Kiranshana (a type of herb); third, Subhiranshana (a type of herb). Grind these finely on a stone and use them to apply to the eyes. If jewels are to be added to the eye medicine, the Buddha also permits it. When taking the medicine, it should be stored in a tube; it is not permitted to use containers made of jewels. These things should be widely known.

『Furthermore, if a Bhikshu's eyes are dim and he cannot see,』 the Buddha permits the use of human blood for application, and also permits burning human bones or hair to make ash, which is then finely ground and applied to the eyes. These things should be widely known.

『In the land of Tianzhu (ancient India), people commonly use medicine to apply to the eyes as an adornment.』 The group of six Bhikshus (monks), like laypeople, use medicine daily to treat their eyes as a form of decoration. Upon hearing of this, the Buddha does not permit the daily application of this medicine to the eyes. If one is sick, it is permitted to use these three kinds of medicine to treat the eyes.

『At that time, the group of six Bhikshunis (nuns) were adorning women.』 Upon hearing of this, the Buddha summoned the Bhikshunis and rebuked them, saying, 『From now on, Bhikshunis are not permitted to adorn women.』

It is not permissible for a Bhikshu to dance himself, nor is it permissible to teach others to dance; the Buddha does not permit this. The group of six Bhikshus, including Avakirti (person's name) and Punarvasu (person's name), were singing, dancing, and performing skills themselves. Upon hearing of this, the Buddha established a precept, saying, 『All Bhikshus are not permitted to sing, dance, or perform skills.』

There are six Bhikshus who run like dogs; the Buddha does not permit this. Dancing is something done by young children, and singing sounds like crying; these actions should not be done by Bhikshus. Laughing with exposed teeth is the appearance of a madman and is also not permitted.

The group of six Bhikshus use singing tones to recite scriptures and praise the Buddha; the Buddha does not permit this. There are five faults in doing so: first, one will become attached to this sound; second, it will cause others to become attached to this sound; third, the devas (gods) will be displeased; fourth, the pronunciation will be incorrect; fifth, the meaning will not be clear.

是名音樂。花鬘瓔珞自不得著，亦不得作花鬘瓔珞與俗人著。比丘若為佛供養、若為佛塔聲聞塔供養故，作伎不犯。何者是作鬘瓔珞花？一優缽羅花、二婆師迦花、三瞻卜迦花、四阿提目多迦花、五打金作花、六打銀作花、七白镴花、八鉛錫花、九作木花、十作衣花、十一作帶花，是名花鬘花。尊者迦葉惟說曰：『若為佛、不為餘眾生，得作，不犯。』

「爾時六群比丘用跋那香涂身，諸白衣嫌之，佛不聽。六群比丘複用香搗香涂身，而為俗人所譏。如是等眾多，皆不聽也。

「若比丘得種種好香，涂佛塔聲聞塔，為供養塔故作種種形像，皆得為之。佛於一時，不聽諸比丘著死屍衣入塔。比丘言：『我等皆著糞掃衣，云何入塔禮拜？』佛聞之，告諸比丘：『汝等得糞掃衣，水中久漬，用純灰浣令凈，用奚墨伽香塗上，然後得著入塔。』諸比丘所住房內若有臭氣不得住者，聽燒種種好香薰之。是名為香。

「天竺土法，貴勝男女皆和種種好香用涂其身，上著妙服。六群比丘如俗人法用香涂身，諸檀越嫌之：『云何比丘如俗人法？』世尊聞已制：『一切比丘不聽用香涂身。若有病者須香涂差，隨宜得不犯。』

「云何名為坐？坐者，眾僧集會斂容整服加趺而坐。用可觀，名之為坐。又復坐者，佛

【現代漢語翻譯】現代漢語譯本：這被稱為音樂。比丘自己不得佩戴花鬘瓔珞，也不得製作花鬘瓔珞給世俗之人佩戴。比丘如果爲了供養佛、供養佛塔或聲聞塔的緣故而製作伎樂，則不視為犯戒。哪些是製作花鬘瓔珞的花呢？一是優缽羅花（Utpala，藍色蓮花），二是婆師迦花（Vasika，茉莉花），三是瞻卜迦花（Champaka，黃玉蘭），四是阿提目多迦花（Atimuttaka，金銀花），五是用金打造的花，六是用銀打造的花，七是用白镴（錫鉛合金）製作的花，八是用鉛錫製作的花，九是用木頭製作的花，十是用布製作的花，十一是用帶子製作的花，這些都可稱為花鬘花。尊者迦葉（Kasyapa）特別說道：『如果是爲了佛，而不是爲了其他眾生，就可以製作，不算犯戒。』

當時，六群比丘用跋那香（Bhadraka，一種香料）塗抹身體，居士們對此感到不滿，佛陀不允許。六群比丘又將香搗碎后塗抹身體，再次受到世俗之人的譏諷。像這樣諸如此類的行為，都是不允許的。

如果比丘得到各種好的香，可以塗抹佛塔或聲聞塔，爲了供養塔而製作各種形狀的物品，都可以做。佛陀曾經一度不允許比丘穿著死人的衣服進入塔內。比丘們說：『我們都穿著糞掃衣（Pamsula，從垃圾堆里撿來的衣服），怎麼能進入塔內禮拜呢？』佛陀聽后，告訴比丘們：『你們可以把糞掃衣在水中浸泡很久，用純凈的灰洗乾淨，用奚墨伽香（Ksimika，一種香料）塗抹在上面，然後就可以穿著進入塔內。』如果比丘所居住的房間內有臭氣，無法居住，可以焚燒各種好的香來熏房間。這被稱為香。

在天竺（India）的習俗中，尊貴的男女都會混合各種好的香來塗抹身體，然後穿上華麗的衣服。六群比丘像世俗之人一樣用香塗抹身體，居士們對此感到不滿：『為什麼比丘像世俗之人一樣？』世尊（Buddha）聽後製定戒律：『一切比丘都不允許用香塗抹身體。如果有人生病需要用香塗抹才能痊癒，可以酌情使用，不算犯戒。』

什麼叫做坐？坐是指，眾僧收斂心神，整理好衣服，然後結跏趺坐。這樣做令人感到莊嚴，就叫做坐。還有，佛

【English Translation】 English version: This is called music. Bhikkhus (monks) should not wear flower garlands and ornaments themselves, nor should they make flower garlands and ornaments for laypeople to wear. If a bhikkhu makes music for the purpose of offering to the Buddha, or to a stupa (reliquary mound) of the Buddha or a Sravaka (disciple), it is not considered a transgression. What are the flowers used to make flower garlands and ornaments? First, Utpala (blue lotus), second, Vasika (jasmine), third, Champaka (magnolia), fourth, Atimuttaka (honeysuckle), fifth, flowers made of gold, sixth, flowers made of silver, seventh, flowers made of pewter (tin-lead alloy), eighth, flowers made of lead and tin, ninth, flowers made of wood, tenth, flowers made of cloth, eleventh, flowers made of ribbons. These are called flower garlands. Venerable Kasyapa (Kasyapa) specifically said: 'If it is for the Buddha, and not for other beings, it can be made, and it is not a transgression.'

At that time, the six-group bhikkhus applied Bhadraka (a type of fragrance) to their bodies, and the laypeople disliked it, so the Buddha did not allow it. The six-group bhikkhus then pounded the fragrance and applied it to their bodies, and were again ridiculed by the laity. Such things and many others like them are not allowed.

If a bhikkhu obtains various good fragrances, he may apply them to the stupa of the Buddha or the stupa of a Sravaka, and he may make various shapes for the purpose of offering to the stupa. The Buddha once forbade the bhikkhus from entering the stupa wearing the clothes of a dead person. The bhikkhus said: 'We are all wearing Pamsula (rag robes), how can we enter the stupa to pay homage?' Upon hearing this, the Buddha told the bhikkhus: 'You can soak the Pamsula robes in water for a long time, wash them clean with pure ashes, apply Ksimika (a type of fragrance) to them, and then you can wear them to enter the stupa.' If there is a bad smell in the room where the bhikkhus live, making it uninhabitable, they are allowed to burn various good fragrances to fumigate the room. This is called fragrance.

In the customs of India, noble men and women all mix various good fragrances to apply to their bodies, and then wear beautiful clothes. The six-group bhikkhus applied fragrance to their bodies like laypeople, and the donors disliked it: 'Why are the bhikkhus like laypeople?' Upon hearing this, the Buddha established a precept: 'All bhikkhus are not allowed to apply fragrance to their bodies. If someone is sick and needs to apply fragrance to recover, they may do so as appropriate, and it is not a transgression.'

What is called sitting? Sitting refers to the Sangha (community) collecting their minds, arranging their robes, and sitting in the lotus position (Padmasana). Doing so is pleasing to the eye, and is called sitting. Furthermore, the Buddha

遊行到一樹下加趺而坐，觀者無厭，名之為坐。如坐禪人一坐經劫身不動搖，皆名為坐。出家人不應與女人屏覆處坐。俗人所以共屏覆處坐者，男以女欲為食、女以男欲為食。比丘既舍此法，不應同屏處坐。波斯匿王遣軍馬出路邊，有一小寺客僧來多，為避軍故盡入房裡。房小人多狹膝而坐，亦名為坐。尊者離跋多來到薩婆鉗邊，薩婆鉗見離婆多來處懸遠身體疲懈，自狹坐令離婆多寬坐。離婆多內自思惟：『尊者薩婆鉗，閻浮提中第一上座。云何于其前懈怠寬縱？』即斂身端坐繫念思惟。如此二人坐，名之為坐。

「云何名為不應臥？不得與女人同房臥；被擯沙彌亦不得同房臥。

「敷具者，床、繩床，草敷木葉敷，及道人所有敷具，皆名敷具。

「有比丘尼遊行入聚落乞食。主人不在，尼輒入舍坐。舍主從外來，見尼坐，問內人：『汝等誰安此尼住此？』內人答曰：『尼自來，無人安也。』家主嫌言：『云何比丘尼不語直坐？』佛聞此已制：『比丘尼到檀越舍，不問不得坐也。』

「爾時比丘尼問佛：『出家人入聚落中，若僧多、房舍迮狹，人應得幾許地？』佛告諸比丘尼：『隨房寬狹籌量分之。』

「若人無病自大臥地，不應為說法。病者臥，欲聞法，應為說。

「爾時億

【現代漢語翻譯】現代漢語譯本『到一樹下跏趺而坐，觀看的人也不會厭倦，這叫做坐。』例如禪修的人一次打坐經歷很長時間身體也不動搖，這都叫做坐。出家人不應該和女人在隱蔽的地方一起坐。世俗之人之所以在隱蔽的地方一起坐，是因為男人以女人的情慾為食，女人以男人的情慾為食。比丘既然捨棄了這種行為，就不應該在隱蔽的地方一起坐。波斯匿王（Prasenajit，古印度拘薩羅國國王）派遣軍隊經過路邊，有一個小寺廟來了很多雲游僧人，爲了躲避軍隊的緣故都進入了房間里。房間小人多，大家膝蓋緊挨著坐，這也叫做坐。尊者離婆多（Revata，佛陀的弟子之一）來到薩婆鉗（Sarvakaam，人名）處，薩婆鉗看到離婆多從遙遠的地方來，身體疲憊，自己縮小座位讓離婆多寬敞地坐。離婆多內心自忖：『尊者薩婆鉗，是閻浮提（Jambudvipa，古印度名稱，也泛指人間世界）中第一上座。怎麼能在他的面前懈怠放縱呢？』於是收斂身體端正地坐著，集中精神思惟。像這樣兩個人的坐，叫做坐。

『什麼叫做不應該臥？』不得與女人同房睡；被驅擯的沙彌（Sramanera，佛教出家男子）也不得同房睡。

『敷具』，指的是床、繩床，草墊、樹葉墊，以及修行人所有的坐臥用具，都叫做敷具。

有一個比丘尼（Bhikkhuni，佛教出家女子）進入村落乞食。主人不在，比丘尼就進入屋裡坐下。屋主從外面回來，看見比丘尼坐著，問家裡人：『你們是誰安排這個比丘尼住在這裡？』家裡人回答說：『是比丘尼自己來的，沒有人安排。』家主責怪說：『為什麼比丘尼不說話就直接坐下？』佛陀聽說了這件事後制定戒律：『比丘尼到施主家，不詢問就不得坐下。』

當時有比丘尼問佛陀：『出家人進入村落中，如果僧人多、房舍狹窄，每個人應該得到多少地方？』佛陀告訴各位比丘尼：『根據房間的寬窄來衡量分配。』

如果人沒有生病卻自己大大咧咧地躺在地上，不應該為他說法。病人躺著，想要聽法，應該為他說法。

當時億

【English Translation】 English version 『To sit cross-legged under a tree, with viewers never tiring of watching, is called sitting.』 For example, a meditation practitioner sits for an extended period without moving their body; all of this is called sitting. A monastic should not sit with a woman in a concealed place. The reason why laypeople sit together in concealed places is that men feed on women's desires, and women feed on men's desires. Since a Bhikkhu (Buddhist monk) has abandoned this practice, he should not sit together in a concealed place. King Prasenajit (King of Kosala in ancient India) sent his army along the roadside. A small temple had many visiting monks who, to avoid the army, all went inside the rooms. The rooms were small and crowded, so people sat with their knees close together, which is also called sitting. Venerable Revata (one of Buddha's disciples) came to Sarvakaam (a person's name). Sarvakaam, seeing that Revata had come from afar and was physically tired, made his own seat smaller to allow Revata to sit comfortably. Revata thought to himself: 『Venerable Sarvakaam is the foremost elder in Jambudvipa (ancient name for India, also referring to the human world). How can I be lax and indulgent in front of him?』 So he composed himself, sat upright, and focused his mind on contemplation. Such sitting by these two is called sitting.

『What is called not lying down?』 One must not sleep in the same room with a woman; a Sramanera (Buddhist novice) who has been expelled must also not sleep in the same room.

『Bedding』 refers to beds, rope beds, grass mats, leaf mats, and all sitting and sleeping implements used by practitioners; all are called bedding.

There was a Bhikkhuni (Buddhist nun) who entered a village to beg for food. The householder was not at home, so the nun entered the house and sat down. The householder returned from outside, saw the nun sitting, and asked his family: 『Who arranged for this nun to stay here?』 The family replied: 『The nun came on her own; no one arranged it.』 The householder complained: 『Why did the Bhikkhuni sit down without saying anything?』 Upon hearing this, the Buddha established a precept: 『A Bhikkhuni must not sit down at a donor's house without asking.』

At that time, a Bhikkhuni asked the Buddha: 『When monastics enter a village, if there are many monks and the rooms are narrow, how much space should each person get?』 The Buddha told the Bhikkhunis: 『Distribute it according to the width and narrowness of the room.』

If a person is not sick but lies sprawled on the ground, one should not preach the Dharma to them. If a sick person is lying down and wants to hear the Dharma, one should preach to them.

At that time, Billion

耳比丘，阿槃提國迦旃延子邊出家，持戒修道翹勤不懈得阿羅漢。得果已，從阿槃提國向瞻婆國到如來所。佛見其遠來兼得阿羅漢果，以此因緣告阿難言：『汝為吾敷敷具，亦為此比丘吾房內敷敷具。』此比丘佛房裡臥法，面向佛、不得背佛臥。

「爾時復有諸比丘，貪著睡眠樂故廢舍三業。金剛力士默作此念：『如來三阿僧祇劫種種苦行乃得成佛。今諸比丘貪著睡臥樂故不復行道，云何得爾？』心念口言，諸比丘聞已，具以上事往白佛世尊。佛告諸比丘：『食人信施，不應懈怠。夜三時中，二時應坐禪誦經經行，一時中以自訊息。』是名臥具。

「有諸比丘露地而坐，上座長宿皆患背痛。如是展轉乃徹世尊。佛告諸比丘：『露地坐背痛者，除錦上色白皮革，餘一切得用作禪帶坐，時當用帶自束。作帶法，廣一磔手，長短隨身量作。』是名禪帶。

「爾時比丘初出家，時佛未聽用繩繫著泥洹僧法，用兩頭接腰間。后時到檀越舍，眾中忽脫落地，諸人皆笑。比丘慚愧，以是因緣往白世尊。佛言：『從今以去，聽編長短使得再匝纏腰，余有二尺長。若作繩，令三匝直用纏腰頭，各使有一尺餘。』是名帶因緣。共行弟子共宿弟子，和尚阿阇梨欲出行時，應看此繩無蟲鼠嚙處不？審悉看已然後過授。若阿練

【現代漢語翻譯】現代漢語譯本：耳比丘（Ear Bhikkhu），在阿槃提國（Avanti）迦旃延子（Kātyāyana）處出家，持戒修行，勤奮不懈，證得阿羅漢果（Arhat）。得果之後，從阿槃提國前往瞻婆國（Campā），去到如來（Tathāgata）所在之處。佛陀（Buddha）見他遠道而來，又已證得阿羅漢果，因此告訴阿難（Ānanda）說：『你為我鋪設坐具，也為這位比丘在我的房間里鋪設坐具。』這位比丘在佛陀的房間里休息，面向佛陀，不背對佛陀躺臥。

當時還有一些比丘，貪戀睡眠的快樂，荒廢了身、口、意三業。金剛力士（Vajrapāṇi）默默地想：『如來經歷了三大阿僧祇劫（asaṃkhyeya-kalpa）的種種苦行才得以成佛。現在這些比丘貪戀睡眠的快樂而不修行，怎麼可以這樣呢？』他心中所想，口中也說了出來，眾比丘聽了之後，將以上的事情全部稟告了佛世尊（Buddha-bhagavat）。佛陀告訴眾比丘：『食用信徒的佈施，不應該懈怠。夜晚的三個時段中，兩個時段應該坐禪、誦經、經行，一個時段用來休息。』這就是臥具的規定。

有些比丘在露天的地方打坐，上座（elder）和年長的比丘都患有背痛。這件事輾轉傳到了世尊那裡。佛陀告訴眾比丘：『在露天打坐而背痛的人，除了錦緞、上色的白色皮革之外，其餘的都可以用來做禪帶打坐，應當用帶子束縛自己。製作禪帶的方法是，寬度為一個拃（span），長度根據自己的身量來製作。』這就是禪帶的規定。

當時有比丘剛出家，那時佛陀還沒有允許用繩子繫著泥洹僧（nivāsaṃ），而是用兩頭連線在腰間。後來有一次到檀越（dānapati）家，在眾人之中忽然脫落，眾人都嘲笑他。這位比丘感到慚愧，因此將這件事稟告了世尊。佛陀說：『從今以後，允許編織長短合適的繩子，可以纏繞腰部兩圈，剩餘兩尺長。如果用繩子，要纏繞三圈，直接纏繞腰部，繩頭各自留有一尺多長。』這就是帶子的因緣。共同修行的弟子、共同住宿的弟子，和尚（upādhyāya）、阿阇梨（ācārya）要出行時，應該檢查這條繩子有沒有被蟲鼠咬過？仔細檢查之後再交給他們。如果是阿練若（āraṇya）

【English Translation】 English version: Bhikkhu Ear, having renounced the world under Kātyāyana in the country of Avanti, diligently upheld the precepts and practiced the path without懈怠, attaining the fruit of Arhat. Having attained the fruit, he traveled from the country of Avanti to the country of Campā, arriving at the place where the Tathāgata was. Seeing that he had come from afar and had attained the fruit of Arhat, the Buddha told Ānanda: 'Prepare a seat for me, and also prepare a seat for this Bhikkhu in my room.' This Bhikkhu rested in the Buddha's room, facing the Buddha, not lying with his back to the Buddha.

At that time, there were also some Bhikkhus who,貪著 the pleasure of sleep, abandoned the three karmas of body, speech, and mind. Vajrapāṇi silently thought: 'The Tathāgata attained Buddhahood after undergoing various苦行 for three great asaṃkhyeya-kalpas. Now these Bhikkhus,貪著 the pleasure of sleep, no longer practice the path. How can this be?' What he thought in his heart, he also spoke with his mouth. The Bhikkhus, having heard this, reported all of the above to the Buddha-bhagavat. The Buddha told the Bhikkhus: 'Having eaten the offerings of the faithful, you should not be懈怠. Of the three periods of the night, you should spend two periods in sitting meditation, reciting scriptures, and walking meditation, and one period in rest.' This is the rule for bedding.

Some Bhikkhus were sitting in open places, and the elders and senior Bhikkhus were suffering from back pain. This matter was gradually reported to the Bhagavat. The Buddha told the Bhikkhus: 'Those who sit in open places and suffer from back pain may use anything except brocade and colored white leather as a meditation belt for sitting, and should use the belt to bind themselves. The method of making the meditation belt is to make it one span wide and the length according to one's own body measurement.' This is the rule for the meditation belt.

At that time, there were Bhikkhus who had just renounced the world. At that time, the Buddha had not yet allowed the use of a rope to tie the nivāsaṃ, but instead used two ends connected at the waist. Later, on one occasion, when they went to the house of a dānapati, it suddenly fell off in the midst of the assembly, and everyone laughed at him. This Bhikkhu felt ashamed, and therefore reported this matter to the Bhagavat. The Buddha said: 'From now on, you are allowed to weave a rope of suitable length, which can be wrapped around the waist twice, with two feet remaining. If you use a rope, it should be wrapped three times, directly around the waist, with each end leaving more than one foot.' This is the cause for the belt. When fellow practitioners and fellow residents, upādhyāyas and ācāryas are about to travel, they should check whether this rope has been gnawed by insects or mice. After careful inspection, then hand it over to them. If it is an āraṇya

若處比丘無弟子者，下座應如是審悉看已授與上座。若比丘頭痛者，應用腰繩急系。若比丘腰繩頭有須者，不應得畜。六群比丘畜如是繩，佛即制也。

「有比丘為戲笑故藏他繩，過時不與，令主憂惱。佛亦不聽。

「爾時舍利弗入白衣舍，值飄風急疾吹體上，袈裟落地露身而立。佛因而制曰：『從今已去，比丘袈裟上皆應著紐，一邊安鉤鉤紐中，莫令衣墮。』是名衣安紐鉤法。

「爾時六群比丘抄泥洹僧背上，負重低頭而行，身體露現，為白衣所嫌。佛聞之因而作制：『從今已去，不聽比丘負重襞抄。若有因緣，為三寶事須襞抄者，好自料理莫令身現。』是名襞抄法。

「比丘應畜稚弩。何以故？若有賊時，應望空放弩令賊怖去。有法名同用異，如稚弩、甘蔗皆名憶初。有賊索憶初，知索稚弩。食時索憶初，知索甘蔗。是同名用異。

「有比丘經行處應敷氈㲲、不得敷皮革，寒處得也。和尚阿阇梨經行處，弟子不得在中經行，可在邊行。有老道人，如和尚阿阇梨臘數年相似者經行處，年少比丘不得在中經行。和尚阿阇梨若經行時，弟子有所咨問，應合掌曲躬低頭而問。

「有重閣，上屋欲崩向不凈地。諸比丘心疑，往白世尊。佛言：『但使不壞、未落不凈處者，名為凈房。』

【現代漢語翻譯】現代漢語譯本：如果比丘沒有弟子，下座的比丘應該仔細檢查后交給上座。如果比丘頭痛，應該用腰繩緊緊繫住。如果比丘的腰繩頭有須，不應該擁有。六群比丘擁有這樣的繩子，佛陀因此制定了戒律。有比丘因為開玩笑而藏起別人的繩子，過了時間也不歸還，使繩子的主人憂愁煩惱。佛陀也不允許這樣做。當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）進入白衣（在家信徒）的住所，遇到狂風猛烈吹襲，身上的袈裟（kāṣāya，佛教僧侶所穿的僧衣）掉落，身體暴露在外。佛陀因此制定戒律說：『從今以後，比丘的袈裟上都應該安上鈕釦，一邊安上鉤子鉤住鈕釦，不要讓衣服掉落。』這叫做袈裟安鈕釦的方法。當時，六群比丘把僧伽梨（saṃghāṭī，比丘所穿的大衣）抄起來背在背上，負重低頭行走，身體暴露出來，被在家信徒所嫌棄。佛陀聽到后因此制定戒律：『從今以後，不允許比丘負重抄起僧伽梨。如果因為某種原因，爲了三寶（佛、法、僧）的事情需要抄起僧伽梨，要好好整理，不要讓身體暴露出來。』這叫做抄衣法。比丘應該擁有小弩（chizhinu，一種小型弓弩）。為什麼呢？如果遇到盜賊的時候，應該向空中放箭，使盜賊害怕而逃走。有一種法，名稱相同但用途不同，比如小弩和甘蔗（gam̃gā，一種植物）都叫做『憶初』。有盜賊索要『憶初』，就知道是索要小弩。吃飯的時候索要『憶初』，就知道是索要甘蔗。這是同名而用途不同。比丘經行（caṅkrama，僧人來回走動以幫助冥想）的地方應該鋪設氈㲲（zhān gé，毛氈），不得鋪設皮革，寒冷的地方可以鋪設。和尚（upādhyāya，親教師）和阿阇梨（ācārya，軌範師）經行的地方，弟子不得在中間經行，可以在旁邊行走。有年老的道人，如果和和尚、阿阇梨的僧臘（vassa，出家受戒后的年歲）相似，年少的比丘不得在中間經行。和尚、阿阇梨如果正在經行，弟子有事要請教，應該合掌彎腰低頭詢問。有一座重閣，上面的屋子將要倒塌，方向是不凈的地方。眾比丘心中疑惑，前去稟告世尊（lokanātha，對佛陀的尊稱）。佛陀說：『只要沒有損壞、沒有掉落到不凈的地方，就叫做凈房。』

【English Translation】 English version: If a Bhikṣu (monk) has no disciples, the junior Bhikṣu should carefully examine and hand it over to the senior Bhikṣu. If a Bhikṣu has a headache, he should tie his waist cord tightly. If the end of a Bhikṣu's waist cord has tassels, he should not possess it. The Six-Group Bhikṣus possessed such cords, and the Buddha then established this precept. There was a Bhikṣu who, for the sake of jest, hid another's cord, and did not return it after the time had passed, causing the owner to be worried and distressed. The Buddha also did not allow this. At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) entered a layman's house, and encountered a strong wind that blew his body, causing his Kāṣāya (the robe worn by Buddhist monks) to fall to the ground, exposing his body. The Buddha then established a precept, saying: 'From now on, Bhikṣus should all attach buttons to their Kāṣāyas, and attach a hook on one side to hook into the button, so that the robe does not fall off.' This is called the method of attaching buttons and hooks to the robe. At that time, the Six-Group Bhikṣus gathered up their Saṃghāṭīs (the outer robe worn by monks) on their backs, carrying heavy loads and walking with their heads lowered, exposing their bodies, which was disliked by the laypeople. The Buddha heard of this and therefore established a precept: 'From now on, Bhikṣus are not allowed to gather up their Saṃghāṭīs while carrying heavy loads. If there is a reason, for the sake of the Three Jewels (Buddha, Dharma, Saṃgha), that requires gathering up the Saṃghāṭī, they should take good care to not expose their bodies.' This is called the method of gathering the robe. A Bhikṣu should possess a Chizhinu (a small crossbow). Why? If there are thieves, they should shoot an arrow into the air to scare the thieves away. There is a Dharma (teaching) where the name is the same but the use is different, such as the Chizhinu and Gam̃gā (sugarcane) are both called 'Yi Chu'. If a thief asks for 'Yi Chu', they know they are asking for the Chizhinu. If someone asks for 'Yi Chu' at mealtime, they know they are asking for sugarcane. This is the same name with different uses. A Bhikṣu's Caṅkrama (walking meditation) area should be covered with Zhān Gé (felt), and should not be covered with leather. It is permissible to cover it in cold places. Disciples should not walk in the middle of the Upādhyāya's (preceptor) and Ācārya's (teacher) Caṅkrama area, but can walk on the side. If there is an elderly monk whose Vassa (years since ordination) is similar to that of the Upādhyāya and Ācārya, younger Bhikṣus should not walk in the middle of their Caṅkrama area. If the Upādhyāya and Ācārya are walking, and a disciple has something to ask, they should join their palms, bow, and lower their head to ask. There was a multi-storied building, and the upper roof was about to collapse towards an impure place. The Bhikṣus were doubtful and went to report to Lokanātha (the World-Protector, an epithet of the Buddha). The Buddha said: 'As long as it is not damaged and has not fallen into an impure place, it is called a pure room.'

眾僧住處未有凈廚，若眾集羯磨第一好房作凈廚者，佛所不聽，應用第二房作凈廚。若先作羯磨者，應還解，羯磨第二房以為凈廚。

「所以錦不聽敷經行處者，有檀越持國土所貴重錦持來施僧，僧得已用敷經行地。檀越後來見之，嫌言：『云何比丘無愛惜心，如此貴物云何敷經行地而踐蹈之？』如此展轉世尊聞之，告諸比丘：『從今已去，檀越所施好貴重物，不應敷經行地。』

「有二種比丘不得與僧同宿：一者行事別住比丘；二者有比丘不如法，智者諫之，不用其言輒自出寺。是二人等各不得共宿。

「有檀越施僧地，佛聽受用。是名為地。

「有五種樹，比丘不得斫伐：一菩提樹；二鬼神樹；三閻浮樹；四阿私陀樹；五尼屈陀樹。

「有諸釋子出家，優波離是其家剃髮人，喚來語言：『汝奉事吾已久。今欲別去，無可余饋汝，唯有身上所著好寶衣瓔珞環玔及七寶嚴刀，盡舍與汝。』優波離得已，內自思惟：『此人性高體貴，尚能捨去求道。況我微賤，守寶受苦。』即用三疊裹懸著樹上：『誰須有須者隨意持去。』即隨釋子詣佛出家。

「若比丘為三寶種三種樹：一者果樹、二者花樹、三者葉樹，此但有福無過。

「有比丘樂空靜處樹下安居者，往白世尊：『得樹下

【現代漢語翻譯】現代漢語譯本：僧眾居住的地方如果沒有乾淨的廚房，如果僧眾集會通過羯磨（Karma，佛教術語，意為『業』或『行為』）將最好的房間作為廚房，佛是不允許的，應該用第二好的房間作為廚房。如果之前已經做了羯磨，應該解除之前的羯磨，將第二好的房間作為廚房。『之所以不允許用錦緞鋪在經行處（Cankrama，指僧人來回走動的地方）的原因是，有施主拿著國土上非常貴重的錦緞來佈施給僧眾，僧眾得到後用來鋪在經行的地方。施主後來見到后，嫌棄地說：『為什麼比丘（Bhikkhu，佛教術語，指男性出家人）沒有愛惜之心，如此貴重的物品怎麼能鋪在經行的地方讓人踐踏呢？』這樣輾轉傳到世尊（Bhagavan，佛教術語，對佛的尊稱）那裡，世尊告訴眾比丘：『從今以後，施主所佈施的好而貴重的物品，不應該鋪在經行的地方。』『有兩種比丘（Bhikkhu，佛教術語，指男性出家人）不得與僧眾同住：一種是行事與僧團分離的比丘；另一種是有比丘不如法，智者勸諫他，他不聽從勸告就擅自離開寺廟。這兩種人都不得與僧眾同住。』『有施主佈施土地給僧眾，佛允許僧眾接受使用。這稱為地。』『有五種樹，比丘（Bhikkhu，佛教術語，指男性出家人）不得砍伐：一是菩提樹（Bodhi tree，佛教中象徵覺悟的樹）；二是鬼神樹；三是閻浮樹（Jambudvipa，古印度的一種樹木）；四是阿私陀樹（Asvattha，一種無花果樹）；五是尼屈陀樹（Nyagrodha，榕樹）。』『有一些釋迦族的子弟出家，優波離（Upali，佛陀十大弟子之一，以持戒第一著稱）是他們家的理髮師，（他們）叫他來對他說：『你服侍我們很久了。現在要分別離去，沒有什麼可以送給你，只有身上所穿的好寶衣、瓔珞（Necklace，一種項鍊）、環玔（Bracelet，一種手鐲）以及七寶裝飾的刀，全部都舍給你。』優波離得到后，內心思惟：『這些人身份高貴，尚且能夠捨棄一切去求道。何況我身份卑微，守護這些寶物只會受苦。』於是用三層布包裹起來懸掛在樹上：『誰需要就隨意拿去。』然後就跟隨這些釋迦族的子弟去拜見佛陀出家。』『如果比丘（Bhikkhu，佛教術語，指男性出家人）爲了三寶（Three Jewels，佛教術語，指佛、法、僧）種植三種樹：一是果樹、二是花樹、三是葉樹，這隻有福德而沒有過失。』『有比丘（Bhikkhu，佛教術語，指男性出家人）喜歡在空曠安靜的地方的樹下安居，前往稟告世尊（Bhagavan，佛教術語，對佛的尊稱）：『可以在樹下……』

【English Translation】 English version: If there isn't a clean kitchen in the place where the Sangha (Buddhist monastic community) resides, and if the Sangha gathers to perform Karma (actions, deeds) to make the best room into a clean kitchen, the Buddha does not allow it; the second best room should be used as a clean kitchen. If Karma has already been performed, it should be undone, and the second best room should be designated as the clean kitchen. 'The reason why it is not allowed to spread brocade on the Cankrama (a place for walking meditation) is that a donor brought very precious brocade from their country to donate to the Sangha. After the Sangha received it, they used it to spread on the Cankrama. When the donor saw it later, they complained, saying, 'Why do the Bhikkhus (Buddhist monks) have no sense of cherishing? How can such precious items be spread on the Cankrama and trampled upon?' This was eventually heard by the Bhagavan (the Blessed One, the Buddha), who told the Bhikkhus, 'From now on, good and precious items donated by donors should not be spread on the Cankrama.' 'There are two types of Bhikkhus (Buddhist monks) who are not allowed to reside with the Sangha: one is a Bhikkhu who acts separately from the Sangha; the other is a Bhikkhu who is not in accordance with the Dharma (Buddhist teachings), and when a wise person advises him, he does not listen and leaves the temple on his own. These two types of people are not allowed to reside together.' 'If a donor donates land to the Sangha, the Buddha allows the Sangha to receive and use it. This is called land.' 'There are five types of trees that Bhikkhus (Buddhist monks) are not allowed to cut down: first, the Bodhi tree (the tree under which the Buddha attained enlightenment); second, the spirit tree; third, the Jambudvipa tree (a type of tree in ancient India); fourth, the Asvattha tree (a type of fig tree); fifth, the Nyagrodha tree (the banyan tree).' 'Some sons of the Shakya clan became monks, and Upali (one of the Buddha's ten principal disciples, known for his strict adherence to the Vinaya) was their family barber. They called him and said, 'You have served us for a long time. Now we are about to leave, and there is nothing else we can give you, except for the good precious clothes, necklaces (Necklace), bracelets (Bracelet), and a knife adorned with seven treasures that we are wearing. We give them all to you.' After Upali received them, he thought to himself, 'These people are of high status and noble lineage, yet they are able to give up everything to seek the path. How much more so should I, who am of humble status, suffer by guarding these treasures?' So he wrapped them in three layers of cloth and hung them on a tree, saying, 'Whoever needs them can take them as they please.' Then he followed the sons of the Shakya clan to see the Buddha and become a monk.' 'If a Bhikkhu (Buddhist monk) plants three types of trees for the Three Jewels (Buddha, Dharma, Sangha): first, fruit trees; second, flower trees; third, leaf trees, this only brings merit and no fault.' 'There was a Bhikkhu (Buddhist monk) who liked to dwell in a quiet place under a tree, and he went to report to the Bhagavan (the Blessed One, the Buddha): 'Is it permissible to dwell under a tree...'

安居不？』佛言：『可得安居。』心中生疑，復更問佛：『大小樹下復得安居耶？』佛言：『大者益好，若無，極小者高於人，枝葉四布稠致極厚，雨雪不漏日光不徹。如此樹下可得安居。』

「有比丘樹上安居，縛木作床，即不下樹放便利樹下。此樹有大鬼，忿瞋打此比丘殺。佛言：『從今已去，不聽比丘樹上安居、樹下便利。』

「佛未制戒前，比丘尼皆冢間樹下空閑處坐禪經行。花色比丘尼得無著果，行坐威儀善有法式。賊主行來會遇見之，即生信心。去余處食已，有餘長肉，以疊裹之懸著樹上，作是愿言：『若有阿羅漢得道者，中前或來至此，可得中食。』花色尼六通具足，遙聞此言，明日遣沙彌尼往取。

「爾時世尊隨路而行，到一樹下敷座而坐。值遇毗賴吒子散祇耶六十乘車載黑石蜜供佛及僧。樹因緣如是廣知。

「有比丘共一女人獨樹下坐，俗人見之嫌言：『云何沙門與女人獨樹下坐？』諸比丘聞已往白世尊。佛言：『從今已后，不聽比丘獨共女人樹下坐。』

「若眾僧地中有樹木枯者，不得獨取燃火。何以故？此是屬四方僧故。若僧地中有好樹，眾和合得用作佛塔僧房，不和不得。若大眾中三四人別作大房共住，作房地中先有樹，眾僧分處與得用。若僧不分處與，不

【現代漢語翻譯】現代漢語譯本：『可以安居嗎？』佛說：『可以安居。』心中產生疑問，又問佛：『在大樹下和小樹下都可以安居嗎？』佛說：『大的更好，如果沒有，極小的樹只要高於人，枝葉四面分佈非常茂密，雨雪不漏，陽光不透。這樣的樹下就可以安居。』

有比丘在樹上安居，用繩子縛木頭做床，就在樹上大小便。這棵樹有大鬼，非常憤怒，打了這個比丘，把他殺死了。佛說：『從今以後，不允許比丘在樹上安居、在樹下大小便。』

佛未制定戒律之前，比丘尼們都在墳墓間、樹下、空閑的地方坐禪經行。花色比丘尼證得了無著果（Arahantaphala，阿羅漢果），行住坐臥的威儀都很好，有法度。賊主（leader of thieves）行走時遇見了她，就生起了信心。他去其他地方吃完飯後，有多餘的長肉，就用布疊包起來，懸掛在樹上，發願說：『如果有阿羅漢得道者，中午之前或者來到這裡，可以得到這份食物。』花色尼（Khallatikatheri，花色比丘尼）具有六神通，遙遠地聽到了這些話，第二天派遣沙彌尼（novice nun）前去取。

當時，世尊（Bhagavan，佛）沿著道路行走，到一棵樹下鋪設座位坐下。正好遇到毗賴吒子（Vairatazi，人名）用六十輛車運載黑石蜜（black molasses）供養佛和僧眾。樹的因緣就是這樣廣泛地為人所知。

有比丘和一個女人獨自在樹下坐著，俗人看見了，嫌棄地說：『為什麼沙門（Shramana，出家人）要和女人獨自在樹下坐著？』諸位比丘聽了之後，去稟告世尊。佛說：『從今以後，不允許比丘獨自和女人在樹下坐。』

如果眾僧（Sangha，僧團）的土地中有樹木枯萎了，不得獨自取來燃燒。為什麼呢？因為這是屬於四方僧眾的。如果僧團的土地中有好的樹木，僧眾和合同意，可以用來建造佛塔（Buddha-stupa，佛塔）和僧房（monastery），不和合就不能用。如果大眾中三四個人另外建造大房子一起居住，建造房子的地方先前有樹木，僧眾分給他們，就可以使用。如果僧眾不分給他們，就不行。

【English Translation】 English version: 'Is it permissible to dwell in a place?' The Buddha said, 'It is permissible to dwell.' Doubting in his mind, he further asked the Buddha, 'Is it permissible to dwell under large and small trees?' The Buddha said, 'The larger the better. If there is none, even the smallest tree, as long as it is taller than a person, with branches and leaves spreading densely, so that rain and snow do not leak through and sunlight does not penetrate, it is permissible to dwell under such a tree.'

There was a Bhikkhu (monk) dwelling on a tree, tying wood to make a bed, and he would relieve himself on the tree without descending. This tree had a large ghost, who, in anger, struck and killed the Bhikkhu. The Buddha said, 'From now on, Bhikkhus are not allowed to dwell on trees or relieve themselves under trees.'

Before the Buddha established the precepts, Bhikkhunis (nuns) would sit in meditation and walk in the cemeteries, under trees, and in secluded places. Bhikkhuni Khallatikatheri (Khallatikatheri, Flower-colored Nun) attained the Arahantaphala (Arahantaphala, Fruit of Arahantship), and her deportment in walking, standing, sitting, and lying down was excellent and in accordance with the Dharma. A thief chief (leader of thieves) encountered her while walking and developed faith. After eating elsewhere, he had leftover meat, which he wrapped in cloth and hung on a tree, making this vow: 'If there is an Arhat (Arahant, one who has attained enlightenment) who has attained the Way, may they come here before noon and receive this food.' Khallatikatheri, possessing the six supernormal powers, heard these words from afar and sent a Shramanerika (novice nun) the next day to retrieve it.

At that time, the Bhagavan (Bhagavan, the Blessed One) was walking along the road and sat down under a tree after spreading out a seat. It happened that Vairatazi (Vairatazi, a person's name) arrived with sixty cartloads of black molasses (black molasses) to offer to the Buddha and the Sangha (Sangha, monastic community). The circumstances of the tree are thus widely known.

A Bhikkhu was sitting under a tree alone with a woman. Laypeople saw this and criticized, saying, 'Why is the Shramana (Shramana, ascetic) sitting under a tree alone with a woman?' The Bhikkhus, having heard this, reported it to the Bhagavan. The Buddha said, 'From now on, Bhikkhus are not allowed to sit under a tree alone with a woman.'

If there are withered trees on the land of the Sangha (Sangha, monastic community), one may not take them alone to burn for fire. Why? Because this belongs to the Sangha of the four directions. If there are good trees on the land of the Sangha, the Sangha, being in harmony, may use them to build Buddha-stupas (Buddha-stupa, Buddhist shrine) and monasteries (monastery); if they are not in harmony, they may not. If three or four people in the assembly build a large house separately to live together, and there are trees on the land where the house is built, they may use them if the Sangha divides the land and gives it to them. If the Sangha does not divide the land and give it to them, they may not.

得用也。若作房者，此地中自種樹得用。若本作房者無後僧住，此樹不須白僧得用。若所住房處有空地處，房主為此房故種樹，得用治房。若種樹者不在，有餘僧住，此樹不須白僧亦得用也。花樹果樹，除眾僧和合用治塔作房，私不得斫。

「有五種樹不得斫：一菩提樹、二神樹、三路中大樹、四尸陀林中樹、五尼拘陀樹，除因緣。因緣者，若佛塔壞、若僧伽藍壞為水火燒。得斫四種，除菩提樹。有五種樹應得受用：一者火燒、二者龍火燒、三者自干、四者風吹來、五者水漂，如是等樹得受用。

「云何名為斗諍言訟斗者？二人共競名之為鬥，徒黨相助是名為諍，往徹僧者名之為言，各說其理是名為訟。

「復有四種諍：一言語諍、二不受諫諍、三所犯諍、四所作諍，是名為諍。

「云何名為破？破有二種：一破法輪、二破僧。法輪者，八正道不行、邪法流佈，以智為邪、用愚為正，智障邪顯，是名壞法。輪破僧者，一僧伽藍中一人布薩乃至五人布薩，或一人為二人羯磨乃至為大眾羯磨，大眾為大眾羯磨，是名破僧。

「共提婆達多相隨者，皆得偷蘭遮，還來僧中懺悔者得除，不來者助成破僧，不得破僧罪。唯提婆達多一人得破僧罪。復有一說，無有破僧，法輪不行即是破僧。

【現代漢語翻譯】現代漢語譯本：可以使用的。如果建造房屋的人，在這塊地上自己種的樹可以用來建造房屋。如果原本建造房屋的人沒有後代僧人居住，這些樹不需要稟告僧眾就可以使用。如果所居住的房屋有空地，房主爲了這房屋的緣故而種植樹木，可以用來修繕房屋。如果種樹的人不在了，有其他的僧人居住，這些樹也不需要稟告僧眾就可以使用。花樹和果樹，除非是僧眾共同用來修繕佛塔或建造房屋，私自不得砍伐。有五種樹不得砍伐：一是菩提樹（Bodhi tree，覺悟之樹），二是神樹（spirit tree，受尊敬的樹），三是路邊的大樹，四是尸陀林（Sitavana，墓地）中的樹，五是尼拘陀樹（Nyagrodha tree，榕樹），除非有特殊因緣。特殊因緣是指，如果佛塔損壞、或者僧伽藍（Sangharama，寺院）被水火燒燬，可以砍伐后四種樹，除了菩提樹。有五種樹可以接受使用：一是被火燒過的，二是被龍火燒過的，三是自然枯死的，四是被風吹倒的，五是被水漂來的，像這樣的樹可以接受使用。什麼叫做斗諍言訟？兩個人互相爭競叫做鬥，團伙互相幫助叫做諍，到僧眾那裡告狀叫做言，各自陳述理由叫做訟。又有四種諍：一是言語上的爭執，二是不接受勸諫的爭執，三是因所犯戒律而引起的爭執，四是因所作所為而引起的爭執，這些都叫做諍。什麼叫做破？破有兩種：一是破法輪（breaking the Dharma wheel，破壞佛法），二是破僧（breaking the Sangha，破壞僧團）。法輪被破是指，八正道（Eightfold Path）不能實行，邪法流佈，把智慧當作邪惡，把愚癡當作正當，智慧被遮蔽，邪惡顯現，這叫做壞法。僧團被破是指，在僧伽藍（Sangharama，寺院）中，一個人舉行布薩（Posadha，齋戒儀式）乃至五個人舉行布薩，或者一個人為兩個人羯磨（Karma，儀式）乃至為大眾羯磨，大眾為大眾羯磨，這叫做破僧。跟隨提婆達多（Devadatta，佛陀的堂兄弟）的人，都犯了偷蘭遮（Sthullatyaya，一種罪名），回到僧團中懺悔的可以免除，不回來的就幫助促成了破僧，但沒有破僧的罪。只有提婆達多（Devadatta，佛陀的堂兄弟）一人犯有破僧罪。還有一種說法，沒有實際的破僧，法輪（Dharma wheel，佛法）不能執行就是破僧。

【English Translation】 English version: It is permissible to use. If someone is building a house, trees grown on the land by themselves can be used for building. If the original builder has no subsequent monks residing there, these trees can be used without informing the Sangha (monastic community). If there is vacant land at the dwelling, and the householder plants trees for the sake of the house, they can be used for repairing the house. If the planter is not present and other monks reside there, these trees can be used without informing the Sangha (monastic community). Flower and fruit trees, unless the Sangha (monastic community) collectively uses them to repair stupas (Buddhist monuments) or build houses, cannot be felled privately. There are five types of trees that must not be felled: first, the Bodhi tree (Bodhi tree, the tree of enlightenment); second, spirit trees (spirit tree, respected trees); third, large trees along roads; fourth, trees in the Sitavana (Sitavana, cemetery); and fifth, Nyagrodha trees (Nyagrodha tree, banyan trees), unless there is a specific reason. A specific reason is if a stupa (Buddhist monument) is damaged or a Sangharama (Sangharama, monastery) is destroyed by water or fire. The latter four types of trees can be felled, except for the Bodhi tree. There are five types of trees that can be used: first, those burned by fire; second, those burned by dragon fire; third, those that have naturally dried up; fourth, those blown down by the wind; and fifth, those carried by water. Such trees can be used. What is meant by quarrels, disputes, arguments, and lawsuits? Two people competing with each other is called a quarrel; groups helping each other is called a dispute; going to the Sangha (monastic community) to complain is called an argument; each stating their reasons is called a lawsuit. There are also four types of disputes: first, disputes over words; second, disputes over not accepting advice; third, disputes over offenses committed; and fourth, disputes over actions taken. These are called disputes. What is meant by breaking? There are two types of breaking: first, breaking the Dharma wheel (breaking the Dharma wheel, destroying the Dharma); second, breaking the Sangha (breaking the Sangha, destroying the monastic community). Breaking the Dharma wheel means that the Eightfold Path (Eightfold Path) cannot be practiced, evil teachings spread, wisdom is regarded as evil, and ignorance is regarded as correct. Wisdom is obscured, and evil is manifested. This is called destroying the Dharma. Breaking the Sangha (monastic community) means that in a Sangharama (Sangharama, monastery), one person performs Posadha (Posadha, a day of fasting and confession) or even five people perform Posadha, or one person performs Karma (Karma, ritual) for two people or even for the assembly, or the assembly performs Karma for the assembly. This is called breaking the Sangha. Those who followed Devadatta (Devadatta, a cousin of the Buddha) are all guilty of Sthullatyaya (Sthullatyaya, a type of offense). Those who return to the Sangha (monastic community) and repent are excused, but those who do not return are helping to cause the breaking of the Sangha, but do not have the sin of breaking the Sangha. Only Devadatta (Devadatta, a cousin of the Buddha) alone has the sin of breaking the Sangha. There is also another saying that there is no actual breaking of the Sangha; if the Dharma wheel (Dharma wheel, the Buddha's teachings) cannot function, that is breaking the Sangha.

「復有二種破：一朋黨破、二見破。如拘睒彌比丘朋黨共諍，不依阿毗曇、修多羅、毗尼，以非為是，此是愚癡故爾。此拘睒彌犍度中廣明。見破者，如提婆達多破僧，是名破見。破僧犍度中廣明。如上所說十八種破。

「爾時有一比丘獨處安居，聞有一比丘欲行破僧法。此比丘心生疑，若往諫恐破安居、若不往恐惡法流行。佛聞已告此比丘言：『若為法事，不破安居。』比丘尼亦如是，為法不破安居也。所以諫者，畏其墮地獄受報慈心諫。復有比丘聞彼中已破僧竟，欲往和合之，恐失安居，心中疑念。佛知而告曰：『若為和合破僧法者，不失安居。』比丘尼亦如是。用四句法破僧：法言非法、非法言法；非毗尼言毗尼、是毗尼言非毗尼；非犯言犯、犯言非犯；輕者言重、重者言輕。以此四句或比丘心，一僧伽藍中別有徒眾，乃至布薩羯磨十八種法皆自別作不與僧同。比丘經比丘尼經中應廣知。是名為破。

「云何為和合？為破僧者說，法如法說、非法如非法說；犯如犯說、不犯如不犯說；毗尼如毗尼說、非毗尼如非毗尼說；重如重說、輕如輕說，乃至布薩羯磨皆與僧同不復別作，是名和合。復有五種和合：一者見法和合；二者見初和合；三者與欲和合；四者信和合；五者默然和合。以此五法能令僧和

【現代漢語翻譯】現代漢語譯本『還有兩種「破」：一是朋黨破，二是見破。例如拘睒彌（Kaushambi）的比丘們因朋黨而互相爭執，不依據阿毗曇（Abhidhamma，論藏）、修多羅（Sutra，經藏）、毗尼（Vinaya，律藏），以非為是，這是因為愚癡的緣故。這件事在《拘睒彌犍度》（Kaushambi Khandhaka）中有詳細說明。見破是指，例如提婆達多（Devadatta）破僧，這叫做破見。這件事在《破僧犍度》（Sanghabheda Khandhaka）中有詳細說明。以上所說的是十八種「破」。』『當時有一位比丘獨自在處安居，聽到有一位比丘想要施行破僧之法。這位比丘心中生起疑慮，如果前去勸諫，恐怕會破壞安居；如果不去，又恐怕惡法流行。佛陀聽聞后告訴這位比丘：『如果是爲了法事，不會破壞安居。』比丘尼也是如此，爲了法事不會破壞安居。勸諫的原因是，畏懼他墮入地獄受報，出於慈悲心而勸諫。又有一位比丘聽到他們已經破僧完畢，想要前去和合，又恐怕失去安居，心中疑慮。佛陀知道后告訴他：『如果是爲了和合破僧之法，不會失去安居。』比丘尼也是如此。用四句法來破僧：說「法」為「非法」，「非法」為「法」；說「非毗尼」為「毗尼」，「是毗尼」為「非毗尼」；說「非犯」為「犯」，「犯」為「非犯」；說「輕」為「重」，「重」為「輕」。用這四句話或者比丘的心，在一個僧伽藍（Sangharama，僧院）中另有徒眾，乃至布薩（Posadha，齋戒）羯磨（Karma，業）十八種法都自己另外做，不與僧眾相同。這些在比丘經、比丘尼經中應該詳細瞭解。這叫做「破」。』『什麼是和合呢？為破僧者說，法如法說，非法如非法說；犯如犯說，不犯如不犯說；毗尼如毗尼說，非毗尼如非毗尼說；重如重說，輕如輕說，乃至布薩羯磨都與僧眾相同，不再另外做，這叫做和合。還有五種和合：一是見法和合；二是見初和合；三是與欲和合；四是信和合；五是默然和合。用這五種方法能夠使僧團和合。』

【English Translation】 English version 『Furthermore, there are two kinds of 'breaking': one is breaking through partisanship, and the other is breaking through views. For example, the Bhikkhus (monks) of Kaushambi (拘睒彌, a city in ancient India) quarrel with each other due to partisanship, not relying on the Abhidhamma (阿毗曇, the collection of philosophical texts), Sutra (修多羅, the collection of discourses), or Vinaya (毗尼, the collection of monastic rules), and consider what is wrong as right. This is because of their ignorance. This matter is explained in detail in the Kaushambi Khandhaka (拘睒彌犍度). Breaking through views refers to, for example, Devadatta (提婆達多) breaking the Sangha (僧, monastic community), which is called breaking views. This matter is explained in detail in the Sanghabheda Khandhaka (破僧犍度). The above are the eighteen kinds of 'breaking'.』『At that time, there was a Bhikkhu dwelling alone in retreat, who heard that a Bhikkhu intended to practice the act of breaking the Sangha. This Bhikkhu had doubts in his mind: if he went to advise him, he feared it would disrupt his retreat; if he did not go, he feared that evil practices would spread. The Buddha, having heard this, told the Bhikkhu: 『If it is for the sake of Dharma (法, the teachings), it will not disrupt your retreat.』 The Bhikkhuni (nun) is also the same; for the sake of Dharma, it will not disrupt her retreat. The reason for advising is out of fear that he will fall into hell and receive retribution, and thus advising with a compassionate heart. Furthermore, there was a Bhikkhu who heard that they had already completed the breaking of the Sangha, and wanted to go and reconcile them, but feared losing his retreat, and had doubts in his mind. The Buddha, knowing this, told him: 『If it is for the sake of reconciling the act of breaking the Sangha, you will not lose your retreat.』 The Bhikkhuni is also the same. They use four phrases to break the Sangha: saying 'Dharma' is 'non-Dharma', and 'non-Dharma' is 'Dharma'; saying 'non-Vinaya' is 'Vinaya', and 'Vinaya' is 'non-Vinaya'; saying 'non-offense' is 'offense', and 'offense' is 'non-offense'; saying 'light' is 'heavy', and 'heavy' is 'light'. Using these four phrases or the mind of the Bhikkhu, within a Sangharama (僧伽藍, monastery), there are separate followers, and even the Posadha (布薩, fortnightly confession) and Karma (羯磨, monastic procedures) and the eighteen kinds of practices are all done separately, not the same as the Sangha. These should be understood in detail in the Bhikkhu Sutra and Bhikkhuni Sutra. This is called 'breaking'.』『What is reconciliation? For those who break the Sangha, speak of Dharma as Dharma, and non-Dharma as non-Dharma; speak of offense as offense, and non-offense as non-offense; speak of Vinaya as Vinaya, and non-Vinaya as non-Vinaya; speak of heavy as heavy, and light as light, and even the Posadha and Karma are all the same as the Sangha, and no longer done separately. This is called reconciliation. There are also five kinds of reconciliation: first, reconciliation through seeing the Dharma; second, reconciliation through seeing the beginning; third, reconciliation through giving consent; fourth, reconciliation through faith; fifth, reconciliation through silent consent. Using these five methods can bring harmony to the Sangha.』

合。如是廣知。

「優波離問世尊：『和合破僧者得何等利？』佛說曰：『和合破僧者生天受一劫報。』比丘白佛言：『僧諍事起未懺悔，名和合不？』佛言：『不懺悔不名和合，如法悔已乃名和合。』」

毗尼母經卷第五大正藏第 24 冊 No. 1463 毗尼母經

毗尼母經卷第六

失譯人名今附秦錄

「若有比丘欲舍房余行，應先掃除房內涂治令凈，擗疊敷具，以床遠壁，安敷具床上，好者著下惡者覆上。二種敷具如上應廣知。去時應白和尚阿阇梨，若聽應去，不聽當住。若過十臘有勝法事必能利益者，和尚阿阇梨雖不聽去，自往無過。若去時，出寺外應望去處方所，復應籌量行伴中同行、不中同行？若欲過國邏被破取稅物而去者不中共伴，若盜賊人不中同伴，若有不信邪見亦不中共伴。如是眾多，今總說二三。復應思惟，同寺共結伴至道中，若有病痛能相料理不？若先知心必應好者可共去，若未相知可待后好伴。復更思惟，此同行伴，如我心中欲有所作共同不？復應思惟，其人威儀常能攝不？非是懈怠人不？此人於我為利為衰？為可信不可信？若共行時為苦為樂？復應思惟，從本已來為有病也為無病也？為健不健？或至道中不相舍不？如是籌量進路，是名去者。

【現代漢語翻譯】現代漢語譯本『優波離（Upali，佛陀十大弟子之一，持戒第一）問世尊：『和合破僧（Sangha，僧團）者得何等利？』佛說：『和合破僧者生天受一劫（kalpa，極長的時間單位）報。』比丘（bhiksu，佛教出家男子）白佛言：『僧諍事起未懺悔，名和合不？』佛言：『不懺悔不名和合，如法悔已乃名和合。』

若有比丘欲舍房余行，應先掃除房內涂治令凈，擗疊敷具，以床遠壁，安敷具床上，好者著下惡者覆上。二種敷具如上應廣知。去時應白和尚（upadhyaya，親教師）阿阇梨（acarya，導師），若聽應去，不聽當住。若過十臘有勝法事必能利益者，和尚阿阇梨雖不聽去，自往無過。若去時，出寺外應望去處方所，復應籌量行伴中同行、不中同行？若欲過國邏被破取稅物而去者不中共伴，若盜賊人不中同伴，若有不信邪見亦不中共伴。如是眾多，今總說二三。復應思惟，同寺共結伴至道中，若有病痛能相料理不？若先知心必應好者可共去，若未相知可待后好伴。復更思惟，此同行伴，如我心中欲有所作共同不？復應思惟，其人威儀常能攝不？非是懈怠人不？此人於我為利為衰？為可信不可信？若共行時為苦為樂？復應思惟，從本已來為有病也為無病也？為健不健？或至道中不相舍不？如是籌量進路，是名去者。

【English Translation】 English version Upali (one of the ten principal disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 'What benefit does one obtain from harmonizing those who break the Sangha (the monastic community)?' The Buddha said: 'One who harmonizes those who break the Sangha will be reborn in the heavens and receive the reward of one kalpa (an extremely long period of time).' A bhiksu (Buddhist monk) said to the Buddha: 'If a dispute arises within the Sangha and is not repented for, is it called harmony?' The Buddha said: 'If there is no repentance, it is not called harmony; only after repenting according to the Dharma is it called harmony.'

If a bhiksu wishes to leave his dwelling for other practices, he should first sweep and clean the room, plaster and make it pure. He should fold the bedding neatly, move the bed away from the wall, and place the bedding on the bed, with the good bedding underneath and the worn bedding on top. He should know the two kinds of bedding as described above. When leaving, he should inform his upadhyaya (preceptor) and acarya (teacher). If they permit him to leave, he may go; if they do not permit him, he should stay. If he has been a monk for more than ten years and has superior Dharma matters that will surely benefit others, he may go even if his upadhyaya and acarya do not permit him. When leaving, after exiting the monastery, he should look towards the direction he is going. He should also consider whether his traveling companions are suitable or unsuitable. If they intend to cross a country where they might be robbed or have their goods seized for taxes, he should not travel with them. He should not travel with thieves or those who are unbelieving and have wrong views. There are many such considerations, but I will mention only two or three. He should also consider whether, if he travels with companions from the same monastery, they can take care of him if he becomes sick on the road. If he knows beforehand that they are good people, he may travel with them; if he does not know them well, he should wait for better companions later. He should also consider whether these traveling companions will agree with him in whatever he intends to do. He should also consider whether they are disciplined in their conduct and not lazy. Will this person be beneficial or detrimental to me? Are they trustworthy or untrustworthy? Will traveling with them be pleasant or difficult? He should also consider whether they have been sick or healthy from the beginning, whether they are strong or weak, and whether they will abandon him on the road. He should consider these things before proceeding on his journey; this is what it means to be one who leaves.

「寺中上座去時，所住房內先自料理，然後應囑年少比丘：『后時當料理此房如我在時。』複次上座囑法，從布薩說戒乃至一切分處是也。如是囑已，然後出寺去至寺外。復問同行比丘：『汝等衣缽乃至一切自隨之物無所忘不？』復兼誡敕：『諸比丘今當共行，汝等時言少語守攝諸根，路中處處若有見者，皆令歡喜發其善心。』諸同行下座聞上座所說誡敕，皆叉手合掌胡跪對曰：『如所教敕歡喜奉行。』此諸比丘隨路行時，下座常應恭敬讚歎上座，前後圍繞而行。處處若有住止發時，上座應遍看無遺落物不？若有者應語令取。又覆上座道中行法，下座在前、上座在後。復語諸下座：『各自攝心莫令散亂。』若道中下座得病，上座應為說法令善心相續，雖有急難因緣不得捨去。道中行時，下座若有難事，上座應助料理：一父母難、二兄弟姊妹難、三六親難、四國王大臣難、五盜賊難、六野獸難，上座盡其筋力令得脫難。若自力不能者，應到聚落郡縣城邑有僧伽藍處國人所重有德比丘所，乃至篤信婆羅門諸檀越大臣所，語令料理。若得脫者善；若不脫，應躬自詣國王門前營理，使得解脫、莫使受苦。

「若比丘非時入聚落，應白和尚阿阇梨語比坐而入，是名入聚落法。

「非時集會者，除食時食粥時飲

【現代漢語翻譯】現代漢語譯本『寺院中的上座（Sthavira，長老）要離開時，應該先自己整理好所居住的房間，然後囑咐年輕的比丘（Bhikkhu，出家人）：『以後要像我住在這裡時一樣整理這個房間。』再次，上座要囑咐佛法，從布薩（Posadha，齋戒）說戒乃至一切事務的分配都是如此。這樣囑咐完畢后，然後離開寺院到寺院外面。再問同行的比丘：『你們的衣缽乃至一切隨身之物有沒有遺忘的？』再兼帶告誡：『各位比丘現在應當一起行走，你們要少說話，守護好自己的六根（眼、耳、鼻、舌、身、意），在路上各處如果有人見到，都要讓他們歡喜，發起他們的善心。』各位同行的下座（年輕比丘）聽到上座所說的告誡，都叉手合掌，胡跪（右膝著地）回答說：『如您所教導的，我們歡喜奉行。』這些比丘隨著道路行走時，下座應當經常恭敬讚歎上座，前後圍繞著行走。各處如果有停留休息的時候，上座應當遍看有沒有遺落的物品？如果有，應當告訴他們拿取。另外，上座在道路中行走的規矩是，下座在前，上座在後。再告訴各位下座：『各自收攝心神，不要讓它散亂。』如果在道路中下座生病，上座應當為他說法，令善心相續，即使有緊急困難的因緣，也不得捨棄離去。在道路中行走時，下座如果有困難的事情，上座應當幫助料理：一是父母的困難，二是兄弟姊妹的困難，三是六親眷屬的困難，四是國王大臣的困難，五是盜賊的困難，六是野獸的困難，上座要盡其所能使他們脫離困難。如果自己力量不能解決，應當到聚落、郡縣、城邑有僧伽藍（Sangharama，寺院）的地方，找國人所敬重、有德行的比丘，乃至篤信的婆羅門（Brahmana，祭司）諸位檀越（Danapati，施主）大臣那裡，告訴他們幫助料理。如果能夠脫離困難就好；如果不能脫離，應當親自到國王門前營救，使他們得到解脫，不要讓他們遭受痛苦。『如果比丘在非時（不適當的時間）進入聚落，應當稟告和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），告訴同座的比丘然後進入，這叫做進入聚落的規矩。『非時』指的是，除了吃飯時、喝粥時、飲...

【English Translation】 English version 『When a Sthavira (elder) in the monastery is about to leave, he should first take care of his own room, and then instruct the younger Bhikkhus (monks): 『Later, you should take care of this room as if I were still here.』 Furthermore, the Sthavira should instruct on the Dharma, from the Posadha (observance day) recitation of precepts to the allocation of all matters. After giving these instructions, he should then leave the monastery and go outside. He should then ask the Bhikkhus traveling with him: 『Have you forgotten any of your robes, alms bowls, or any personal belongings?』 He should also give the following admonition: 『Fellow Bhikkhus, we should now travel together. You should speak less, guard your six senses (eye, ear, nose, tongue, body, and mind), and wherever people see us on the road, you should make them happy and inspire them to generate good thoughts.』 The junior monks traveling with him, upon hearing the Sthavira』s admonition, should fold their hands in reverence, kneel on their right knees, and reply: 『As you have instructed, we will gladly follow.』 When these Bhikkhus are walking along the road, the junior monks should always respectfully praise the Sthavira, walking around him in front and behind. Wherever there is a stop for rest, the Sthavira should look around to see if anything has been left behind. If there is, he should tell them to pick it up. Furthermore, the rule for the Sthavira walking on the road is that the junior monks should walk in front, and the Sthavira should walk behind. He should also tell the junior monks: 『Each of you should gather your minds and not let them wander.』 If a junior monk becomes ill on the road, the Sthavira should preach the Dharma to him, so that good thoughts may continue, and even if there is an urgent or difficult situation, he must not abandon him. When walking on the road, if a junior monk has a difficult matter, the Sthavira should help to manage it: first, difficulties with parents; second, difficulties with siblings; third, difficulties with relatives; fourth, difficulties with the king or ministers; fifth, difficulties with thieves; sixth, difficulties with wild animals. The Sthavira should do his best to help them escape from these difficulties. If he cannot resolve it himself, he should go to a Sangharama (monastery) in a village, county, or city, to a Bhikkhu who is respected by the people and has virtue, or even to a devout Brahmana (priest), Danapati (patron), or minister, and tell them to help manage it. If they can escape from the difficulty, that is good; if they cannot escape, he should personally go to the king's gate to seek help, so that they may be liberated and not suffer. 『If a Bhikkhu enters a village at an inappropriate time, he should inform his Upadhyaya (preceptor) and Acarya (teacher), tell the Bhikkhus sitting with him, and then enter. This is called the rule for entering a village. 『Inappropriate time』 refers to times other than meal times, porridge times, and drink...

甜漿時，是餘一切作法事時，如法如毗尼如佛教，是名非時集。若非時諸比丘集，此中有上座，上座應問：『諸大德！何故僧非時集？』諸比丘答曰：『有如此等法事應當作故集。』上座應作羯磨，若白一若白二若白四。是名非時上座集法。

「復有二種聚會：一眾竟夜說經論議、二眾默然端坐禪思。

「復有五日一會法。會時有上中下三眾盡集，集已皆斂容整服端身靜坐，兼復各相恭敬。威儀法則觀者無厭，能生人善心。此是五日聚會法。聽者攝心在法更無餘緣，若說法者脫有忘誤，聽眾應各自憶之。若無忘誤，不中嫌呵言豐義滯，於法及說法者，皆應恭敬如奉帝釋，不應自輕及輕法師。于智慧人所說法中不應散亂，定心而聽，唸唸相續莫令有間。聽法時內心應立五德：一未曾聞法今始得聞；二已曾聞法還令通利；三斷我疑心；四正我所見；五增長凈心，是為內五德。此事增一阿含中應廣知。聞法有九利益：一生信心；二因信心歡喜；三歡喜愛樂；四舍貪求利養聽法無疑；五正見成就；六斷無明智慧心生；七斷心上纏縛；八於四聖諦中得法眼凈；九於五陰中得苦空無常無我觀，得此觀已內心踴躍，信心轉深不可俎壞，得離煩惱證涅槃道受解脫樂。以是義故應至心聽法。

「法會座中若有上座，應

【現代漢語翻譯】甜漿時，如果其餘一切作法事時，都如法、如毗尼（Vinaya，戒律）、如佛教導，這叫做非時集會。如果非時辰諸位比丘集會，這裡面有上座，上座應該問：『諸位大德！為何僧團非時辰集會？』諸位比丘回答說：『有如此等等法事應當做，所以集會。』上座應該作羯磨（Karma，業），或者白一（宣佈一次）、或者白二（宣佈兩次）、或者白四（宣佈四次）。這叫做非時上座集會法。

又有兩種聚會：一是大眾整夜說經論議，二是大眾默然端坐禪思。

又有五日一會法。集會時，有上、中、下三眾全部聚集，聚集完畢，大家都收斂容貌，整理服裝，端正身體，兼且互相恭敬。威儀法則讓觀看的人沒有厭倦，能夠生起人的善心。這是五日聚會法。聽法的人收攝心神專注於法，不再有其他雜念。如果說法的人偶爾有遺忘錯誤，聽眾應該各自提醒他。如果沒有遺忘錯誤，不應該嫌棄呵責，說文辭豐富而義理滯澀。對於佛法以及說法的人，都應該恭敬，如同侍奉帝釋（Indra，佛教護法神），不應該輕視自己以及輕視法師。對於有智慧的人所說的法，不應該散亂，要以定心聽聞，唸唸相續，不要有間斷。聽法時，內心應該建立五種功德：一是未曾聽聞的法，現在才得以聽聞；二是已經聽聞的法，還要使它通達明利；三是斷除我的疑心；四是端正我的見解；五是增長清凈心，這就是內五德。這件事在《增一阿含經》中應該廣泛瞭解。聞法有九種利益：一是生起信心；二是因信心而歡喜；三是因歡喜而愛樂；四是捨棄貪求利養，聽法沒有疑惑；五是正見成就；六是斷除無明，智慧心生起；七是斷除心上的纏縛；八是在四聖諦中得到法眼清凈；九是在五陰中得到苦、空、無常、無我的觀想，得到這種觀想后，內心踴躍，信心更加深刻不可破壞，得以脫離煩惱，證得涅槃之道，享受解脫的快樂。因為這個緣故，應該至誠聽法。

法會座位中如果有上座，應該

【English Translation】 At the time of sweet drinks, if all other Dharma activities are performed in accordance with the Dharma, the Vinaya (Vinaya, discipline), and the Buddha's teachings, this is called an untimely gathering. If the Bhikshus (Bhikshus, monks) gather at an untimely hour, and there is a senior monk among them, the senior monk should ask: 'Venerable ones! Why has the Sangha (Sangha, monastic community) gathered at an untimely hour?' The Bhikshus should answer: 'We have gathered because there are such Dharma activities that should be performed.' The senior monk should perform Karma (Karma, action), either Bai Yi (announcing once), Bai Er (announcing twice), or Bai Si (announcing four times). This is called the Dharma of untimely gathering of senior monks.

There are also two kinds of gatherings: one is when the assembly spends the whole night discussing scriptures and treatises, and the other is when the assembly silently sits in meditation.

There is also the Dharma of gathering once every five days. When gathering, the upper, middle, and lower assemblies all gather together. After gathering, everyone composes their appearance, tidies their clothes, straightens their bodies, and also respects each other. The rules of conduct are such that those who observe them are never tired of them and can give rise to good thoughts in people. This is the Dharma of gathering every five days. Those who listen to the Dharma should focus their minds on the Dharma and have no other distractions. If the speaker of the Dharma occasionally makes mistakes, the listeners should remind him. If there are no mistakes, one should not criticize or scold, saying that the words are rich but the meaning is stagnant. One should respect the Dharma and the speaker of the Dharma as if serving Indra (Indra, Buddhist protector deity), and one should not belittle oneself or the Dharma teacher. One should not be distracted when listening to the Dharma spoken by wise people, but listen with a focused mind, with thoughts following one after another without interruption. When listening to the Dharma, one should establish five virtues in one's heart: first, one is now able to hear the Dharma that one has never heard before; second, one should make the Dharma that one has already heard clear and beneficial; third, one should cut off one's doubts; fourth, one should correct one's views; fifth, one should increase one's pure mind. These are the five inner virtues. This matter should be widely understood in the Ekottara Agama (Ekottara Agama, a Buddhist scripture). There are nine benefits of hearing the Dharma: first, one generates faith; second, one rejoices because of faith; third, one loves and delights because of joy; fourth, one abandons greed for profit and offerings, and listens to the Dharma without doubt; fifth, one achieves right view; sixth, one cuts off ignorance and wisdom arises in the mind; seventh, one cuts off the entanglements on the mind; eighth, one obtains the purity of the Dharma eye in the Four Noble Truths; ninth, one obtains the contemplation of suffering, emptiness, impermanence, and non-self in the Five Skandhas. After obtaining this contemplation, one's heart leaps with joy, one's faith becomes deeper and unbreakable, one is able to escape from afflictions, attain the path of Nirvana, and enjoy the bliss of liberation. For this reason, one should listen to the Dharma with sincerity.

If there is a senior monk in the Dharma assembly, one should

先須臾靜坐，靜坐竟當自為大眾略說少法。說已觀此眾中有七能者，上座當自請為大眾說法。上座復應觀，此法師所說法次第義味及與才辯，此文句不前後顛倒不？義相應不？文及義次第相續不斷絕不？並才了了不？所說與三藏合不？復觀法師說法稱眾情不？若所說文句及義不合三藏，乃至言說不了了者，不得譏嫌。上座應當語說法者：『可略說法。眾中法師眾多，皆欲令說。』若法師所說文句次第義理亦善，乃至所說才辯了了，合三藏經、稱大眾心。上座先應勞謝法師稱讚微妙，大眾亦應同共讚歎隨喜。此座中有篤信檀越，上座應當廣為說聽法因緣所得利益，令增進善心轉固不退。於此座中有比丘，欲為四眾說法者，不得直爾而說。先語比坐，比坐比丘復當向上座說。上座不得輒聽說法，要先觀其所知德行。若必能者，上座應當于大眾前請其說法；若知才不任，默然置之。若有外道來至會中欲壞正法者，上座應當與往返論議而降伏之，如法如毗尼如佛教示其義趣。有如此之德，名會中上座。若說法者持波羅提木叉，自攝身口意善行三業，奉和尚阿阇梨奉上座，如上文中所說，此人當成就四念處法，于微罪中生大怖想。應善學如是隨順行法。若我所說戒行，必令前人而信受之。受法以耳聽者，心緣不散如聞而行，是名

【現代漢語翻譯】現代漢語譯本：首先，請允許我為大眾簡略地說一些佛法。說完之後，觀察在座的大眾中是否有七種能力的人，請上座（Sthavira，長老）主動邀請他們為大眾說法。上座還應該觀察這位法師所說的法的次第、義理、以及他的才辯，看他的文句是否前後顛倒？義理是否相應？文句和義理的次第是否相續不斷絕？以及他的才辯是否清晰明瞭？所說的內容是否與三藏（Tripitaka，經、律、論）相合？還要觀察法師說法是否符合大眾的心意？如果所說的文句和義理不符合三藏，甚至言說不清不楚，就不要批評指責。上座應當對說法者說：『可以簡略地說一些佛法。因為大眾中有很多法師，大家都想聽您說法。』如果法師所說的文句次第、義理都很好，乃至所說的才辯清晰明瞭，符合三藏經典，也符合大眾的心意，上座首先應該慰勞感謝法師，稱讚他的說法微妙，大眾也應該一同讚歎隨喜。如果座中有虔誠的施主（Dānapati，檀越），上座應當廣泛地為他們講述聽法的因緣和所得的利益，使他們增長善心，更加堅定而不退轉。如果座中有比丘（Bhiksu，出家男眾），想要為四眾（比丘、比丘尼、優婆塞、優婆夷）說法，不能直接就開始說。要先告訴鄰座的比丘，鄰座的比丘再向上座稟告。上座不能隨意允許他說法，要先觀察他的學識和德行。如果確實有能力，上座應當在大眾面前請他說法；如果知道他才學不足，就默默地不予理睬。如果有外道（Tirthika，指佛教以外的修行者）來到集會中想要破壞正法，上座應當與他往返辯論，降伏他，如法、如毗尼（Vinaya，戒律）、如佛教導他義理和趣味。具備這樣的德行，才能稱為集會中的上座。如果說法者持有波羅提木叉（Pratimoksha，戒經），能夠約束自己的身口意，善於修行身口意三業，恭敬和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、上座，如上文中所說，這個人應當成就四念處法（Cattāro satipaṭṭhānā，四種觀禪修習），對於微小的罪過也生起大的恐懼感。應當好好學習這些隨順修行的法門。如果我所說的戒行，必定能使聽者信受奉行。用耳朵聽法的人，心念專注不散亂，如所聽聞的去實行，這就叫做……

【English Translation】 English version: First, allow me to briefly explain some Dharma to the assembly. After speaking, observe if there are individuals among the assembly who possess the seven abilities. The Sthavira (Elder) should take the initiative to invite them to expound the Dharma to the assembly. The Sthavira should also observe the order, meaning, and eloquence of the Dharma expounded by this Dharma teacher, to see if the sentences are coherent, if the meanings are consistent, if the order of sentences and meanings is continuous and uninterrupted, and if his eloquence is clear and understandable. Does what he say align with the Tripitaka (the three baskets of scriptures: Sutra, Vinaya, and Abhidhamma)? Also, observe if the Dharma teacher's exposition resonates with the assembly's sentiments. If the sentences and meanings do not align with the Tripitaka, or if the speech is unclear, do not criticize or find fault. The Sthavira should say to the Dharma expounder, 'You may briefly explain some Dharma. Because there are many Dharma teachers in the assembly, everyone wishes to hear you speak.' If the order and meaning of the sentences spoken by the Dharma teacher are good, and even his eloquence is clear and understandable, aligning with the Tripitaka and resonating with the assembly's sentiments, the Sthavira should first console and thank the Dharma teacher, praising his subtle exposition. The assembly should also jointly praise and rejoice. If there are devout Dānapati (benefactors) in the assembly, the Sthavira should extensively explain to them the causes and conditions for listening to the Dharma and the benefits gained, so that they may increase their good intentions, become more steadfast, and not regress. If there is a Bhiksu (monk) in the assembly who wishes to expound the Dharma to the four assemblies (Bhiksu, Bhiksuni, Upasaka, Upasika), he cannot simply begin speaking. He must first inform the Bhiksu sitting next to him, and that Bhiksu must then report to the Sthavira. The Sthavira cannot casually allow him to expound the Dharma; he must first observe his knowledge and virtue. If he is truly capable, the Sthavira should invite him to expound the Dharma in front of the assembly. If he knows that he is not capable, he should remain silent and ignore him. If Tirthika (non-Buddhists) come to the assembly wanting to destroy the True Dharma, the Sthavira should engage in debate with them, subdue them, and teach them the meaning and interest according to the Dharma, the Vinaya (discipline), and the Buddha's teachings. Possessing such virtue is what makes one worthy of being called the Sthavira in the assembly. If the Dharma expounder upholds the Pratimoksha (code of monastic discipline), is able to restrain his body, speech, and mind, is skilled in cultivating the three karmas of body, speech, and mind, and reveres his Upadhyaya (preceptor), Acarya (teacher), and Sthavira, as mentioned above, this person should achieve the Four Foundations of Mindfulness (Cattāro satipaṭṭhānā), and generate great fear even for minor offenses. He should diligently study these practices that lead to harmonious conduct. If the precepts and practices I have spoken of will surely cause the listeners to believe, accept, and practice them. Those who listen to the Dharma with their ears, their minds focused and not scattered, and practice as they have heard, this is called...

為受。我若說慧、若說定、若說涅槃，應聽受之。善攝耳根莫著餘音，若我所說必欲令解。

「複次說法比丘，先自行阿練若行，復讚歎阿練若行，若我說阿練若行，當攝耳根而善聽采。敢有所說必欲令解，乞食乃至三衣說法，說者應自行之。復應讚歎乞食乃至三衣，復教人行亦教人讚嘆，若我有所說乞食乃至三衣，應善攝耳而聽受用，我今所說必欲令解。

「複次說法比丘應當籌量大眾，應說何法而得受解？眾若應聞深法當爲說深法、應聞淺者為說淺法，不益前人名為惡說。何故不益前人？聞此淺法，不欲聽聞、不求取解。何者名為深法？論持戒、論定、論慧、論解脫、論解脫知見、論十二因緣乃至論涅槃，是名深法。應聞深者說如是法，樂欲聽聞、思求取解，是名為益。若樂淺者應為說淺。何者是淺法？論持戒、論佈施、論生天論。若眾樂淺為說深，不樂聽聞、不求受解，不益前人，是名惡說。淺者為說淺法，利益故名為善說。

「複次若說法比丘，應知義文句男女之音，復能善巧方便說法，如其所知令前人解。復應善知文句義味次第，前後不相間雜。若巧說者，乃至微法，能令前人而趣向之，乃至最後行者。所以言最後行者，最後有二種：一者說法最後，名為最後。二者所說法最淺，名為最

【現代漢語翻譯】現代漢語譯本：應該聽取和接受。如果我說智慧（慧，prajna）、禪定（定，dhyana）、涅槃（涅槃，nirvana），你們應當聽取和接受。好好地收攝耳根，不要被其他聲音所迷惑，如果我所說的，必定要讓你們理解。

『再者，說法比丘，首先自己實行阿練若行（阿練若行，aranya-vrata，居住在遠離村落的寂靜處），又讚歎阿練若行。如果我說阿練若行，應當收攝耳根好好地聽取和採納。凡是我所說的，必定要讓你們理解。托缽乞食乃至穿著三衣說法，說法者應當自己實行。又應當讚歎乞食乃至三衣，又教導別人實行，也教導別人讚歎。如果我有所說關於乞食乃至三衣，應當好好地收攝耳根而聽取和接受，我現在所說的，必定要讓你們理解。

『再者，說法比丘應當衡量大眾的根器，應當說什麼法才能讓他們接受和理解？如果大眾適合聽聞深奧的佛法，就應當為他們說深奧的佛法；如果適合聽聞淺顯的佛法，就應當為他們說淺顯的佛法。不能利益聽眾，就叫做惡說。為什麼不能利益聽眾呢？因為聽了淺顯的佛法，他們就不想聽聞更深的佛法，也不尋求理解。什麼叫做深奧的佛法？論述持戒（持戒，sila）、論述禪定（定，dhyana）、論述智慧（慧，prajna）、論述解脫（解脫，vimoksha）、論述解脫知見（解脫知見，vimoksha-jnana-darshana）、論述十二因緣（十二因緣，dvadasanga-pratityasamutpada）乃至論述涅槃（涅槃，nirvana），這叫做深奧的佛法。應當為適合聽聞深奧佛法的人說這樣的法，他們就會樂於聽聞，思考並尋求理解，這叫做利益。如果聽眾喜歡淺顯的佛法，就應當為他們說淺顯的佛法。什麼叫做淺顯的佛法？論述持戒（持戒，sila）、論述佈施（佈施，dana）、論述生天（生天，svarga）。如果大眾喜歡淺顯的佛法，卻為他們說深奧的佛法，他們就不會樂於聽聞，也不尋求接受和理解，不能利益聽眾，這叫做惡說。為適合聽聞淺顯佛法的人說淺顯的佛法，因為能利益他們，所以叫做善說。

『再者，如果說法比丘，應當知道義理、文句、男女的聲音，又能巧妙方便地說法，按照自己所知道的，讓聽眾理解。又應當善於理解文句的義理和次第，前後不互相混雜。如果善於說法，即使是細微的佛法，也能讓聽眾趨向於它，乃至最後修行的人。之所以說最後修行的人，最後有兩種：一種是說法到了最後階段，叫做最後。二是所說的法最淺顯，叫做最

【English Translation】 English version: Should be heard and received. If I speak of wisdom (慧, prajna), if I speak of concentration (定, dhyana), if I speak of nirvana (涅槃, nirvana), you should listen and receive it. Properly gather your ear-roots and do not be attached to other sounds. If I say something, I certainly want you to understand it.

'Furthermore, a Dharma-speaking Bhikshu (比丘, bhikshu) should first practice the Aranya-vrata (阿練若行, aranya-vrata, practice of dwelling in a secluded place away from villages), and then praise the Aranya-vrata. If I speak of the Aranya-vrata, you should gather your ear-roots and listen carefully. Whatever I say, I certainly want you to understand it. Preaching the Dharma while begging for food and wearing the three robes, the speaker should practice it himself. He should also praise begging for food and wearing the three robes, and also teach others to practice and praise it. If I say anything about begging for food and wearing the three robes, you should gather your ears and listen and use it. What I say now, I certainly want you to understand.

'Furthermore, a Dharma-speaking Bhikshu should consider the assembly, what Dharma should be spoken so that they can receive and understand it? If the assembly is suitable to hear profound Dharma, then profound Dharma should be spoken for them; if they are suitable to hear shallow Dharma, then shallow Dharma should be spoken for them. Not benefiting the audience is called evil speaking. Why does it not benefit the audience? Because after hearing this shallow Dharma, they do not want to hear deeper Dharma, nor do they seek understanding. What is called profound Dharma? Discussing precepts (持戒, sila), discussing concentration (定, dhyana), discussing wisdom (慧, prajna), discussing liberation (解脫, vimoksha), discussing knowledge and vision of liberation (解脫知見, vimoksha-jnana-darshana), discussing the twelve links of dependent origination (十二因緣, dvadasanga-pratityasamutpada), and even discussing nirvana (涅槃, nirvana), this is called profound Dharma. Such Dharma should be spoken to those who are suitable to hear profound Dharma, and they will be happy to listen, think, and seek understanding, this is called benefiting. If the audience likes shallow Dharma, then shallow Dharma should be spoken for them. What is shallow Dharma? Discussing precepts (持戒, sila), discussing giving (佈施, dana), discussing being born in heaven (生天, svarga). If the assembly likes shallow Dharma but profound Dharma is spoken for them, they will not be happy to listen, nor will they seek to receive and understand, not benefiting the audience, this is called evil speaking. Speaking shallow Dharma to those who are suitable to hear shallow Dharma, because it benefits them, is called good speaking.

'Furthermore, if a Dharma-speaking Bhikshu should know the meaning, phrases, and male and female voices, and also be skillful in expediently speaking Dharma, so that the audience can understand according to what he knows. He should also be good at understanding the meaning and order of phrases, so that the front and back are not mixed up. If he is skillful in speaking, even subtle Dharma can make the audience move towards it, even the last practitioner. The reason for saying the last practitioner is that there are two kinds of last: one is the last stage of speaking Dharma, which is called the last. The second is that the Dharma spoken is the shallowest, which is called the most

后。復就人名義，有二種最後：一者如須跋陀羅，最後得道，名為最後。二者如比丘比丘尼，此報身上得阿羅漢，此身亦名最後。

「複次說法者欲說法時，應當先觀四眾、比丘、比丘尼、優婆塞、優婆夷眾。若比丘比丘尼，應為說持戒、定、慧、涅槃；若優婆塞優婆夷，應為說持戒、佈施、生天乃至清凈法。

「複次若說法者，應除貪心，不染心、不噁心、不愚癡心、不自輕心、不輕大眾心，應慈心、喜心、利益心、堪忍心、不動心、無惑心，立如此等心應當說法。

「複次說法者，不應用余緣說法。應故說法，以法重難聞，此法是寶是藥能利益人，是以故說。說者應慈心悲心為人說法，乃至一四句能使前人如實解者，于長夜中利益安樂。復作此念：『用此次第滿足句義，令聽眾平等得解。』複次說法比丘，不應眼見利養而生貪心為人說法，不應怖心為人說法。何以故？若怖心為人說法，令身疲頓，兼復所說言不比次、音不辯了。若說法不妙，義亦難解。若庠序安心為人說法，乃至義味皆亦明瞭。

「複次說法比丘，應當次第隨順說法，復應為眾說厭患法、遠離法，當令前人心生歡喜，求于解脫速得涅槃。若說法比丘，復應常念觀身苦空無常無我不凈，莫使有絕。何以故？當得十二念成聖

【現代漢語翻譯】現代漢語譯本：之後，關於『最後』這個名義，有兩種『最後』：第一種，比如須跋陀羅（Subhadra，佛陀的最後一位弟子），他是最後證得阿羅漢果位的，這稱為『最後』。第二種，比如比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），他們在此生的報身上證得阿羅漢果位，這個身體也稱為『最後』。

『再者，說法者想要說法時，應當先觀察四眾——比丘、比丘尼、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）的聽眾。如果是比丘或比丘尼，應當為他們宣說持戒、禪定、智慧、涅槃（nirvana，解脫）的法門；如果是優婆塞或優婆夷，應當為他們宣說持戒、佈施、生天乃至清凈的法門。』

『再者，說法者，應當去除貪心，不以染污心、嗔噁心、愚癡心、輕視自己之心、輕視大眾之心說法，應當以慈心、喜心、利益心、堪忍心、不動心、無惑心，樹立如此等等的心態，才應當說法。』

『再者，說法者，不應當爲了其他緣由而說法，應當爲了佛法本身的緣故而說法，因為佛法珍貴難聞，此法是寶藏，是良藥，能夠利益他人，因此才宣說。說法者應當以慈悲心為人說法，乃至一句四句的偈頌，能夠使聽者如實理解，就能在漫長的輪迴中得到利益和安樂。並且應當這樣想：『用這樣的次第來圓滿句子的意義，使聽眾平等地得到理解。』再者，說法比丘，不應當眼見利養而生貪心為人說法，不應當因為恐懼而為人說法。為什麼呢？如果因為恐懼而為人說法，會使身體疲憊不堪，而且所說的話語沒有條理，聲音也不清晰明瞭。如果說法不妙，義理也難以理解。如果從容安詳地安心為人說法，乃至義理和味道都會很明瞭。』

『再者，說法比丘，應當按照次第隨順法義說法，還應當為大眾宣說厭離之法、遠離之法，應當使聽眾內心生起歡喜，尋求解脫，迅速證得涅槃。如果說法比丘，還應當常常憶念觀察身體是苦、空、無常、無我、不凈的，不要使這種觀想間斷。為什麼呢？當能夠獲得十二種憶念，就能成就聖果。』

【English Translation】 English version: Furthermore, regarding the designation of 'last,' there are two kinds of 'last': The first is like Subhadra (Buddha's last disciple), who attained enlightenment last, and is called 'last.' The second is like monks (bhiksu) and nuns (bhiksuni), who attain Arhatship (arahant, a perfected being) in this lifetime; this body is also called 'last.'

『Moreover, when a Dharma speaker wishes to expound the Dharma, they should first observe the four assemblies: monks (bhiksu), nuns (bhiksuni), laymen (upasaka), and laywomen (upasika). If it is monks or nuns, they should expound the Dharma of upholding precepts, concentration, wisdom, and Nirvana (liberation). If it is laymen or laywomen, they should expound the Dharma of upholding precepts, giving, being reborn in the heavens, and even pure Dharma.』

『Moreover, a Dharma speaker should eliminate greed, and not speak with a defiled mind, an angry mind, an ignorant mind, a self-deprecating mind, or a mind that belittles the assembly. They should speak with a mind of loving-kindness, a mind of joy, a mind of benefiting others, a mind of forbearance, an unwavering mind, and a mind free from delusion. Establishing such minds, they should expound the Dharma.』

『Moreover, a Dharma speaker should not expound the Dharma for other reasons. They should expound the Dharma for the sake of the Dharma itself, because the Dharma is precious and difficult to hear. This Dharma is a treasure, a medicine that can benefit people, and therefore it is expounded. The speaker should expound the Dharma with a mind of loving-kindness and compassion, even a single verse of four lines that enables the listener to truly understand can bring benefit and happiness in the long night of samsara. And they should think: 『Using this order to fulfill the meaning of the sentences, so that the audience can equally understand.』 Furthermore, a Dharma-speaking monk should not expound the Dharma with greed in his eyes for offerings and support, nor should he expound the Dharma out of fear. Why? If one expounds the Dharma out of fear, it will exhaust the body, and the words spoken will be disorganized and the sound will not be clear. If the Dharma is not expounded skillfully, the meaning will also be difficult to understand. If one expounds the Dharma calmly and peacefully, even the meaning and flavor will be clear.』

『Moreover, a Dharma-speaking monk should expound the Dharma in a sequential and orderly manner, and should also expound the Dharma of renunciation and detachment to the assembly, so that the listeners may rejoice in their hearts, seek liberation, and quickly attain Nirvana. If a Dharma-speaking monk should also constantly contemplate the body as suffering, empty, impermanent, without self, and impure, and should not let this contemplation cease. Why? When one can attain the twelve kinds of mindfulness, one can achieve the fruit of a sage.』

法故。何者十二念？一念成就己身；二念成就他人；三念愿得人身；四念生種姓家；五念于佛法中得信心；六念所生處不加其功而得悟法；七念所生處諸根完具；八念值佛世尊出現於世；九念所生處常得說正法；十念愿所說法常得久住；十一念愿法久住得隨順修行；十二念常得憐愍諸眾生心故。得此十二念具足，必得聖法，是名故說法。從難得法乃至觀身不斷絕，說法者所說法也。

「若說法眾中有上座，觀說法者乃至不稱眾情。上座應語說法者：『長老不應作如是說。何以故？有五事因緣為正法作留難，法不得久住隱沒不現。何者為五？一者所誦經文不具足，所習學法不能究盡，所教弟子文不具足，師及弟子所說不了義亦不盡。二者若學習者盡知三藏，文義皆具所說明了，若不教四部眾弟子者，其身滅已法亦隨滅。三者若僧中上座為眾導首者不修三業，樂營世俗生死中業，其邊所習學徒眾弟子，不修三業、樂營世事，如此徒眾能滅正法。四者若有比丘性戾喜瞋不隨人語，聞善聞惡皆生瞋恚，若有國土所重知見比丘，皆舍避去不復往返，是滅法之本。五者若有比丘常喜斗訟，朋黨相助共諍形勢利養。如此五事能速滅正法。若說法者，語言辯了殊音亦正，所習文句及義皆悉具足，複稱眾情。如此說者，一切大眾皆

【現代漢語翻譯】現代漢語譯本：因為法的緣故。什麼是十二念？一念成就自身；二念成就他人；三念願望獲得人身；四念出生於高貴的種姓家族；五念于佛法中獲得信心；六念所生之處不需額外努力就能領悟佛法；七念所生之處諸根完備；八念值遇佛世尊（Buddha-World Honored One）出現在世間；九念所生之處常能聽聞正法；十念願望所說的法能夠長久住世；十一念願望正法長久住世，能夠隨順修行；十二念常懷憐憫眾生的心。具備這十二念，必定能夠獲得聖法，這就是因為法的緣故而說法。從難得之法乃至觀身不間斷，是說法者所說的法。

『如果說法的大眾中有上座（senior monk），觀察說法者甚至不能滿足大眾的意願。上座應該對說法者說：『長老不應該這樣說。』為什麼呢？有五種因緣會為正法設定障礙，使正法不能長久住世，隱沒而不顯現。哪五種呢？一是所誦的經文不完整，所學習的法不能徹底研究，所教導的弟子經文不完整，師父和弟子所說的既不明確也不詳盡。二是如果學習者完全瞭解三藏（Tripitaka），經文和意義都完整，所說明的也很明確，如果不教導四部眾弟子，那麼自身滅亡后，正法也會隨之滅亡。三是如果僧團中的上座作為大眾的領導者不修身、口、意三業，喜歡經營世俗生死中的事業，那麼他身邊的學習者和弟子，也不修三業、喜歡經營世事，這樣的徒眾能夠滅亡正法。四是如果有比丘（bhiksu）性格乖戾，喜歡嗔怒，不聽從別人的話，聽到好的或壞的都產生嗔恨，如果有國家所重視的、有見解的比丘，都會捨棄離開，不再往來，這是滅法的根本。五是如果有比丘常常喜歡爭鬥訴訟，結黨營私，互相幫助，共同爭奪權勢利益。這五件事能夠迅速滅亡正法。如果說法者，語言流暢清晰，聲音也純正，所學習的文句和意義都完整，又符合大眾的意願。這樣的說法者，一切大眾都』

【English Translation】 English version: Because of the Dharma. What are the twelve thoughts? First, the thought of accomplishing oneself; second, the thought of accomplishing others; third, the thought of wishing to obtain a human body; fourth, the thought of being born into a noble family; fifth, the thought of gaining faith in the Buddha-Dharma; sixth, the thought that in the place of birth, one can realize the Dharma without extra effort; seventh, the thought that in the place of birth, the faculties are complete; eighth, the thought of encountering the Buddha-World Honored One appearing in the world; ninth, the thought that in the place of birth, one can always hear the Right Dharma; tenth, the thought of wishing that the Dharma spoken can abide long in the world; eleventh, the thought of wishing that the Right Dharma abides long, and one can practice accordingly; twelfth, the thought of always having a compassionate heart for all sentient beings. Possessing these twelve thoughts, one will surely attain the Holy Dharma, this is called speaking the Dharma because of the Dharma. From the Dharma that is difficult to obtain to the continuous contemplation of the body, this is the Dharma spoken by the speaker.

『If there is a senior monk (Upadhyaya) in the assembly listening to the Dharma, observing that the speaker cannot even satisfy the wishes of the assembly. The senior monk should say to the speaker: 『Elder, you should not speak like this.』 Why? There are five causes and conditions that create obstacles for the Right Dharma, causing the Dharma not to abide long in the world, becoming hidden and not appearing. What are the five? First, the sutras recited are incomplete, the Dharma learned cannot be thoroughly studied, the disciples taught have incomplete texts, and what the teacher and disciples say is neither clear nor exhaustive. Second, if the learner fully understands the Tripitaka, the texts and meanings are complete, and what is explained is also clear, but if the fourfold assembly of disciples are not taught, then after one's own death, the Dharma will also perish. Third, if the senior monk in the Sangha, as the leader of the assembly, does not cultivate the three karmas of body, speech, and mind, and enjoys engaging in worldly affairs within the cycle of birth and death, then the learners and disciples around him will also not cultivate the three karmas and enjoy engaging in worldly affairs; such a group can destroy the Right Dharma. Fourth, if there is a bhiksu who is of a perverse nature, likes to be angry, does not listen to others, and generates anger upon hearing good or bad, if there are respected and knowledgeable bhiksus in the country, they will abandon and leave, no longer returning; this is the root of destroying the Dharma. Fifth, if there are bhiksus who constantly like to engage in disputes and lawsuits, forming factions and helping each other, jointly contending for power and profit. These five things can quickly destroy the Right Dharma. If the speaker of the Dharma, the language is fluent and clear, the voice is also pure, the sentences and meanings learned are complete, and it also meets the wishes of the assembly. Such a speaker, all the assembly will』

應稱歎隨喜。復有五法因緣，能令正法不速隱沒：一者所誦習經文句具足，前後次第，所有義味悉能究盡，復教徒眾弟子同己所知。如此人者，能令佛法久住於世。二者廣知三藏文義具足，復能為四部之眾如所解教之。其身雖滅，令後代正法相續不絕。如此人者，能使正法不墜于地。三者僧中若有大德上座為四部所重者，能勤修三業舍營世事，其徒眾弟子遞代相續皆亦如是，此亦復令正法久住。四者若有比丘，其性柔和言無違逆，聞善從之聞惡遠避，若有高才智德者訓誨，其言奉而修行，是亦能令佛法久住。五者若比丘共相和順，不為形勢利養朋黨相助共諍是非。如此五事能令正法流傳不絕。』是名說法中上座。

「爾時瓶沙王在樓上，見諸白衣皆相隨而去。王問邊人：『此等諸眾欲詣何處？』諸臣答曰：『外道有說法處，到彼聽法。』王心中自念：『彼此俱聽，何不詣佛聽法？』爾時佛在王舍城。王即到佛所，頭面禮足卻坐一面，白佛言：『世尊！外道日日說法，諸白衣輩日日大設供養。弟子意中，愿世尊月六齋日聚集沙門講說論議，弟子當作種種供養飯佛及僧兼得聞法。外道自言我法真正，佛若不說法，世人不識正法皆入邪道。』如來以是因緣即集諸比丘，比丘集已默然而坐。諸檀越皆來集已，意欲聽法，

【現代漢語翻譯】現代漢語譯本：應當稱揚讚歎並隨喜。又有五種因緣，能夠使正法不快速隱沒：第一，所誦讀和學習的經文語句完整，前後次第分明，所有義理都能徹底理解，並且教導徒弟和弟子，讓他們也像自己一樣瞭解。這樣的人，能夠使佛法長久住世。第二，廣泛瞭解三藏（Sūtra Pitaka 經藏, Vinaya Pitaka 律藏, Abhidhamma Pitaka 論藏）的文義，並且能夠為四部大眾（比丘、比丘尼、優婆塞、優婆夷）如實地講解。即使自身滅度，也能使後代正法相續不斷。這樣的人，能夠使正法不至於衰落。第三，僧團中如果有德高望重的上座，為四部大眾所敬重，能夠勤奮修行身、口、意三業，捨棄經營世俗事務，他的徒弟和弟子們也一代代相傳，都像他一樣，這也能夠使正法長久住世。第四，如果有比丘，性格柔和，言語沒有違逆，聽到善事就依從，聽到惡事就遠離，如果有高才智德的人訓誨，就恭敬地接受並修行，這也能夠使佛法長久住世。第五，如果比丘們互相和睦順從，不爲了權勢利益結黨營私，互相幫助爭論是非。這五件事能夠使正法流傳不絕。』這就是說法中的上座。當時瓶沙王（Bimbisara，古印度摩揭陀國國王）在樓上，看見許多在家信徒都跟隨外道而去。國王問身邊的人：『這些人想要去哪裡？』臣子們回答說：『外道有說法的地方，他們去那裡聽法。』國王心中暗想：『兩邊都聽聽，為什麼不去佛那裡聽法呢？』當時佛在王舍城（Rājagṛha）。國王就到佛的住所，頂禮佛足，退到一旁坐下，對佛說：『世尊！外道每天都說法，那些在家信徒每天都大量地設供養。弟子想，希望世尊能在每月六齋日聚集沙門（Śrāmaṇa，出家修道者）講說論議，弟子將作種種供養，供養佛和僧眾，同時也能聽聞佛法。外道自己說他們的法是真正，如果佛不說法，世人不認識正法，都會進入邪道。』如來因為這個因緣，就召集了眾比丘，比丘們聚集后默默地坐著。各位檀越（Dānpati，施主）都來聚集，想要聽法。

【English Translation】 English version: 'One should praise and rejoice. Furthermore, there are five causes and conditions that can prevent the True Dharma from quickly disappearing: First, the scriptures recited and studied are complete in their sentences and phrases, with the order of sequence clear, and all the meanings are thoroughly understood. Moreover, one teaches disciples and followers to know as oneself knows. Such a person can cause the Buddha-dharma to abide in the world for a long time. Second, one widely knows the meaning of the Three Baskets (Sūtra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) completely, and can teach the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) according to one's understanding. Even if one's body perishes, one can ensure that the True Dharma continues uninterrupted in future generations. Such a person can prevent the True Dharma from falling to the ground. Third, if there is a senior elder in the Sangha who is respected by the four assemblies, who can diligently cultivate the three karmas (body, speech, and mind), abandon worldly affairs, and whose disciples and followers continue in this way generation after generation, this can also cause the True Dharma to abide for a long time. Fourth, if there is a bhikṣu who is gentle in nature and whose words are not contradictory, who follows good when he hears it and avoids evil when he hears it, and who respectfully accepts and practices the teachings of those with high talent, wisdom, and virtue, this can also cause the Buddha-dharma to abide for a long time. Fifth, if the bhikṣus are harmonious and compliant with each other, and do not form factions for power and profit, helping each other to argue over right and wrong. These five things can cause the True Dharma to be transmitted continuously.' This is called the senior elder in the Dharma-speaking. At that time, King Bimbisara (Bimbisāra, King of Magadha in ancient India) was on the upper floor and saw many laypeople following the heretics. The king asked the people around him, 'Where do these people want to go?' The ministers replied, 'The heretics have a place to preach, and they are going there to listen to the Dharma.' The king thought to himself, 'Why not listen to both sides? Why not go to the Buddha to listen to the Dharma?' At that time, the Buddha was in Rājagṛha (Rājagṛha). The king went to the Buddha's residence, prostrated himself at the Buddha's feet, and sat down to one side, saying to the Buddha, 'World Honored One! The heretics preach every day, and those laypeople make great offerings every day. This disciple wishes that the World Honored One would gather the Śrāmaṇas (Śrāmaṇa, wandering ascetics) on the six fasting days of each month to speak and discuss, and this disciple would make various offerings, offering food to the Buddha and the Sangha, and also be able to hear the Dharma. The heretics themselves say that their Dharma is true, but if the Buddha does not preach, people will not recognize the True Dharma and will all enter into wrong paths.' Because of this cause, the Tathagata gathered the bhikṣus, and the bhikṣus gathered and sat in silence. All the Dānpati (Dānpati, patrons) came to gather, wanting to hear the Dharma.

語諸比丘。比丘聞已，即白世尊。佛告諸比丘：『聽汝等唄。』唄者，言說之辭。佛雖聽言說，未知說何等法？諸比丘復咨問世尊。佛言：『從修多羅乃至優波提舍，隨意所說。』諸比丘，佛既聽說十二部經，欲示現此義，復有疑心：『若欲次第說文，眾大文多恐生疲厭。若略撰集好辭直示現義，不知如何？』以是因緣具白世尊。佛即聽諸比丘引經中要言妙辭直顯其義。爾時佛聽說法，時有二比丘同一坐中並共說一法。如來聞之即制不聽。爾時會中復有一比丘，去佛不遠立高聲作歌音誦經。佛聞即制不聽用此音誦經，有五事過如上文說。用外道歌音說法，復有五種過患：一者不名自持；二不稱聽眾；三諸天不悅；四語不正難解；五語不巧故義亦難解。是名五種過患。

「爾時瓶沙王篤信三寶，若佛及僧有所須者與欲隨意，乃至浴池皆亦如是。瓶沙王晨朝大將人眾詣池欲洗，遙聞池中言語誦經音聲極高。即問邊人：『此是何人？』從者白王：『此是六群比丘。』王即止所將侍從不聽更前，恐驚動沙門。王住極久，比丘浴猶未訖。王不得洗，即回駕還宮。如是展轉，世尊聞之，即制諸比丘：『從今已去，聽十五日一浴。浴時不聽高聲大語。』是名語法也。

「爾時諸比丘聚集一處，意欲繫念思惟不樂言說。佛

【現代漢語翻譯】世尊告訴眾比丘。比丘們聽后，向世尊稟告。佛陀告訴眾比丘：『允許你們唱誦。』所謂唱誦，就是言語表達之辭。佛陀雖然允許言語表達，但不知道要說什麼樣的法？眾比丘再次請教世尊。佛陀說：『從修多羅（Sūtra，經）乃至優波提舍（Upadeśa，論議），隨意所說。』眾比丘心想，佛陀既然允許說十二部經，想要示現其中的義理，但又心生疑慮：『如果想要按順序完整地宣說經文，經文浩繁眾多，恐怕會使人感到疲憊厭倦。如果簡略地摘取精華，用美好的辭藻直接闡釋義理，又不知道是否可以？』因此，他們將這些情況詳細地稟告世尊。佛陀就允許眾比丘引用經文中的重要語句和精妙辭藻，直接顯明其中的義理。當時，佛陀允許說法時，有兩個比丘同坐在一起，共同宣說一種法。如來聽見后，就制定戒律禁止這種行為。當時，法會中又有一個比丘，離佛不遠，高聲用歌唱的音調誦經。佛陀聽見后，就制定戒律禁止用這種音調誦經，因為有五種過失，如前文所說。用外道的歌唱音調說法，又有五種過患：一是不能稱為自我堅持；二是不符合聽眾的喜好；三是諸天不悅；四是語言不正難以理解；五是語言不巧妙，所以義理也難以理解。這就是五種過患。當時，瓶沙王（Bimbisāra，古印度摩揭陀國國王）篤信三寶，如果佛陀和僧眾有所需要，都隨意供給，甚至連浴池也是如此。瓶沙王清晨率領大臣和眾人前往浴池洗浴，遠遠地就聽到池中言語誦經的聲音非常高亢。就問身邊的人：『這是什麼人？』隨從回答說：『這是六群比丘。』瓶沙王就制止所帶領的侍從，不讓他們再往前走，恐怕驚動沙門。瓶沙王等了很久，比丘們洗浴還沒有結束。瓶沙王無法洗浴，就調轉車駕回宮。這樣輾轉傳開，世尊聽說了這件事，就制定戒律禁止諸比丘：『從今以後，允許每十五天洗浴一次。洗浴時不允許高聲喧譁。』這叫做語法。當時，眾比丘聚集在一處，想要繫念思惟，不喜歡說話。佛陀

【English Translation】 The Buddha addressed the Bhikshus. Having heard this, the Bhikshus reported to the World-Honored One. The Buddha told the Bhikshus, 'I permit you to chant.' 'Chanting' refers to words of expression. Although the Buddha permitted verbal expression, he did not know what kind of Dharma they would speak. The Bhikshus then inquired of the World-Honored One. The Buddha said, 'From Sutra (Sūtra, discourses) to Upadesha (Upadeśa, commentaries), speak as you wish.' The Bhikshus thought, since the Buddha has permitted the speaking of the twelve divisions of scripture, they wished to demonstrate the meaning therein, but they also had doubts: 'If we wish to explain the text in its entirety, the texts are vast and numerous, and we fear that people will become weary and厭倦. If we briefly extract the essence and directly demonstrate the meaning with beautiful words, we do not know if this is permissible.' Therefore, they reported these circumstances in detail to the World-Honored One. The Buddha then permitted the Bhikshus to quote important phrases and exquisite words from the scriptures to directly reveal their meaning. At that time, when the Buddha permitted the Dharma to be spoken, there were two Bhikshus sitting together, jointly expounding one Dharma. Upon hearing this, the Tathagata established a precept prohibiting this behavior. At that time, there was also a Bhikshu in the assembly, not far from the Buddha, loudly chanting the scriptures in a singing tone. Upon hearing this, the Buddha established a precept prohibiting the use of this tone for chanting, because there are five faults, as mentioned earlier. Using the singing tones of non-Buddhists to expound the Dharma has five faults: first, it cannot be called self-restraint; second, it does not suit the preferences of the audience; third, the devas (devas, gods) are displeased; fourth, the language is incorrect and difficult to understand; fifth, the language is not skillful, so the meaning is also difficult to understand. These are the five faults. At that time, King Bimbisāra (Bimbisāra, King of Magadha in ancient India) had deep faith in the Three Jewels. If the Buddha and the Sangha (Sangha, monastic community) had any needs, he would provide them at will, even including bathing ponds. One morning, King Bimbisāra led his ministers and retinue to the bathing pond, and from afar, he heard very loud voices of speech and chanting coming from the pond. He asked the people nearby, 'Who are these people?' The attendants replied, 'These are the Six Group Bhikshus.' King Bimbisāra then stopped the attendants he had brought, not allowing them to go any further, fearing that they would disturb the Shramanas (Shramanas, wandering ascetics). King Bimbisāra waited for a long time, but the Bhikshus had not finished bathing. Unable to bathe, King Bimbisāra turned his chariot around and returned to the palace. As this spread, the World-Honored One heard about it and established a precept prohibiting the Bhikshus: 'From now on, you are permitted to bathe once every fifteen days. When bathing, you are not allowed to make loud noises.' This is called grammar. At that time, the Bhikshus gathered in one place, intending to focus their minds on contemplation and disliking to speak. The Buddha

知諸比丘意，即告言：『聽汝等默然，若繫念思惟、若默然經行，不言定心思義皆亦聽之。』是名不語法也。

「養徒眾法應教授，以二事因緣當攝徒眾：一法事攝、二依食攝，隨力所能攝徒眾多少也。比丘養徒眾，主常應方便教授眷屬，莫令多求。攝令坐禪、誦經、修福，於此三業中應教作種種方便：一教多求法、二教莫舍、三教勤作方便而修習學。復應觀其徒眾，不樂多言不？貪著多言不？于多言中不勤作方便不？復不樂多眠不？不貪著眠不？于眠中不勤求眠緣不？復觀徒眾，不多愛樂在家不？不貪著在家不？不勤求方便多作在家緣不？復應觀徒眾，不多樂聚集調戲歡樂不？于調戲中不貪著不？復不勤方便作調戲緣不？復應觀其徒，眾中誰行如法誰行不如法？若如法者，應加衣食乃至法味數數教授。若不如法者，應語令去，后時脫有改悔心者還聽在眾，供給衣食、教其法味。是名養徒眾法。

「比丘眾主入大眾法，應斂容整服端身直視謙言下身恭敬前人，威儀庠序諸根寂靜觀者無厭。入僧之法應修如此德行。眾者，四眾是。四眾中有如法眾、有不如法眾及自己眾。如己所行入大眾法，皆應教徒眾如此入大眾也。是名入大眾法。

「比丘作眾主法，在眾中應觀此眾，于坐禪經行默唸思惟言辭往返

【現代漢語翻譯】知諸比丘的心意后，佛陀就告訴他們：『允許你們保持沉默，無論是專注于唸誦思惟，還是默然地經行，只要不說話，都可以安心地思考佛法的意義。』這就被稱為『不語法』。

『供養和教導徒眾的方法應該是，通過兩種方式來攝受徒眾：一是通過佛法事宜來攝受，二是通過提供食物來攝受。根據自己的能力，儘可能多地攝受徒眾。作為比丘，應當經常方便地教導眷屬，不要讓他們有過多的需求。引導他們坐禪、誦經、修福，在這三種修行中，應當教導他們種種方法：一是教導他們努力尋求佛法，二是教導他們不要捨棄修行，三是教導他們勤奮地創造條件來修習佛法。還應當觀察自己的徒眾，是否不喜歡多說話？是否貪戀多說話？是否在多說話中不努力尋求佛法？是否不喜歡多睡覺？是否貪戀睡眠？是否在睡眠中不努力尋求睡眠的因緣？還應當觀察徒眾，是否不太喜愛在家生活？是否貪戀在家生活？是否不勤奮地創造條件來多做在家的事情？還應當觀察徒眾，是否不太喜歡聚集在一起嬉戲玩樂？是否在嬉戲玩樂中不貪戀？是否不勤奮地創造條件來嬉戲玩樂？還應當觀察自己的徒眾，在僧團中誰的行為如法，誰的行為不如法？如果行為如法，就應該增加衣食乃至佛法的滋味，多次教導。如果行為不如法，就應該告訴他離開，以後如果他有悔改之心，就允許他回到僧團中，供給衣食，教導他佛法的滋味。』這被稱為供養徒眾的方法。

『比丘作為僧團的領導者進入大眾場合的方法是，應該收斂容貌，整理好衣服，端正身體，目光正直，謙虛地降低姿態，恭敬地對待他人，威儀莊重有序，諸根寂靜，讓觀看的人不會感到厭煩。進入僧團的方法應該修習這樣的德行。』所謂『眾』，指的是四眾（Bhiksu 比丘，Bhikshuni 比丘尼，Upasaka 優婆塞，Upasika 優婆夷）。四眾中有如法的僧眾，也有不如法的僧眾，以及自己的徒眾。按照自己所修行的進入大眾場合的方法，都應該教導徒眾如此進入大眾場合。』這被稱為進入大眾場合的方法。

『比丘作為僧團的領導者，在僧團中應該觀察這個僧團，在坐禪、經行、默唸思惟、言辭往來等方面的情況。

【English Translation】 Knowing the minds of the Bhikshus (monks), the Buddha then told them: 'You are allowed to remain silent, whether focusing on mindfulness and contemplation, or silently walking in meditation. As long as you do not speak, you may peacefully contemplate the meaning of the Dharma.' This is called 'non-speaking Dharma'.

'The method of nurturing and teaching disciples should be to gather disciples through two means: first, by gathering them through Dharma matters; second, by gathering them through providing food. According to one's ability, gather as many disciples as possible. As a Bhikshu (monk), one should always skillfully teach one's retinue, not allowing them to have excessive desires. Guide them in meditation, reciting scriptures, and cultivating blessings. Within these three practices, one should teach them various methods: first, teach them to diligently seek the Dharma; second, teach them not to abandon practice; third, teach them to diligently create conditions to study and practice the Dharma. One should also observe one's disciples: Do they dislike talking too much? Are they attached to talking too much? Do they not diligently seek the Dharma in excessive talking? Do they dislike sleeping too much? Are they attached to sleep? Do they not diligently seek the causes of sleep in sleep? One should also observe one's disciples: Do they not love being at home too much? Are they attached to being at home? Do they not diligently create conditions to do more things at home? One should also observe one's disciples: Do they not like gathering together to play and have fun too much? Are they not attached to playing? Do they not diligently create conditions to play? One should also observe one's disciples: Who in the Sangha (community) behaves according to the Dharma, and who behaves not according to the Dharma? If their behavior is according to the Dharma, one should increase their clothing, food, and even the taste of the Dharma, teaching them repeatedly. If their behavior is not according to the Dharma, one should tell them to leave. Later, if they have a repentant heart, one should allow them to return to the Sangha, providing them with clothing, food, and teaching them the taste of the Dharma.' This is called the method of nurturing disciples.

'The method for a Bhikshu (monk) who is a leader of the Sangha (community) to enter a gathering is that they should compose their appearance, tidy their robes, straighten their body, look directly ahead, humbly lower themselves, respectfully treat others, have dignified and orderly conduct, have quiet senses, and not cause those who observe them to be disgusted. The method of entering the Sangha should cultivate such virtues.' The term 'Sangha' refers to the four assemblies (Bhiksu 比丘, Bhikshuni 比丘尼, Upasaka 優婆塞, Upasika 優婆夷). Among the four assemblies, there are those who are in accordance with the Dharma, those who are not in accordance with the Dharma, and one's own disciples. According to the method of entering a gathering that one has cultivated, one should teach one's disciples to enter a gathering in this way.' This is called the method of entering a gathering.

'A Bhikshu (monk) who is a leader of the Sangha (community) should, within the Sangha, observe this Sangha, in terms of meditation, walking meditation, silent contemplation, and the coming and going of words.

論說經義，樂何等法？若樂言辭論說者，隨習何經，共論其所習，莫違逆之。是名眾主法。眾中上座應觀時人當樂何法，為樂施論？為樂持戒論？為樂生天論？為樂涅槃論？隨眾樂何等論，應為說之。復應觀大眾，于空無相無愿法中當樂何等法？隨眾中所宜而為說之。是名眾中說法上座法。

「爾時世尊在靜房中思惟：『當爲比丘制戒。』因緣如上文中所說。五種說戒亦如上文。比丘至五臘，要誦波羅提木叉使利。比丘說戒因緣如上文廣說。一人布薩、二人三人布薩，如上文說。布薩中所作事皆名羯磨，如上文所說。受安居法，亦如上文安居法。客比丘先語舊住者，若有難緣不聽安居，更余處求覓，不得強力而住。若安居處好，無檀越可語者，當自立心結安居法。比丘夏安居處，若僧伽藍中、若別波演中、若樹下，應先往看之，有敷具不？此住處無音聲惱亂不？無師子虎狼賊蚊蟲水等難不？此中可得安隱安居竟不？有石窟石籬不？若有者，彼中有草木皆應料理除卻之，此石窟中復應涂治。如是廣應知。比丘夏安居時，應自思惟：此處安居飲食如意不？若病患時隨病醫藥可得不？復觀共住者，相隨如意得好共事不？同住者可信不？共住得安隱行道不？若共行住坐臥時不為我作留難不？若病時不棄捨去不？如是籌量

【現代漢語翻譯】現代漢語譯本：論述經義時，應當喜好哪種法？如果喜好言辭論辯，那麼就一起研習各自所學的經典，共同討論，不要互相違背。這叫做『眾主法』。大眾中的上座應該觀察當時的人們喜歡哪種法，是喜歡佈施的討論？還是喜歡持戒的討論？是喜歡談論昇天的討論？還是喜歡談論涅槃的討論？根據大眾喜歡哪種討論，就應該為他們宣說。還要觀察大眾，對於空、無相、無愿的法門，喜歡哪種？根據大眾的根器，為他們宣說相應的法。這叫做大眾中說法上座的法則。

當時，世尊在靜室中思考：『應當為比丘制定戒律。』（制定戒律的）因緣如同上文所說。五種說戒的方式也如同上文所說。比丘到了五臘（受戒五年），必須要熟誦波羅提木叉（戒經），使其精熟。比丘說戒的因緣如同上文詳細所說。一人布薩（懺悔），二人三人布薩，如同上文所說。布薩中所做的事情都叫做羯磨（僧事），如同上文所說。接受安居的方法，也如同上文安居法。客比丘先告訴舊住的比丘，如果有什麼困難的因緣不能安居，就到其他地方尋找，不能強行居住。如果安居的地方很好，沒有可以告知的施主，應當自己發心結安居法。比丘夏季安居的地方，如果是僧伽藍（寺院）中、或者別波演（精舍）中、或者樹下，應該先去檢視，有沒有鋪設的用具？這個住處有沒有聲音的惱亂？有沒有獅子、虎狼、盜賊、蚊蟲、水災等災難？這裡可以得到安穩的安居嗎？有沒有石窟石壁？如果有，那些地方的草木都應該料理清除掉，這個石窟中還要塗抹修治。像這樣廣泛地應該知道。比丘夏季安居時，應該自己思考：這裡安居飲食如意嗎？如果生病時，隨病的醫藥可以得到嗎？還要觀察共同居住的人，相處如意，可以好好共事嗎？同住的人可以信任嗎？共同居住可以安穩地修行嗎？共同行走、居住、坐臥時，不會為我製造障礙嗎？如果生病時，不會拋棄我離去嗎？像這樣衡量。

【English Translation】 English version: When discussing the meaning of the scriptures, what kind of Dharma should one delight in? If one delights in eloquent arguments and discussions, then study together the scriptures that each has learned, discuss them together, and do not contradict each other. This is called the 'Dharma of the Assembly Leader'. The senior monk in the assembly should observe what kind of Dharma people at that time delight in. Do they delight in discussions about giving? Or do they delight in discussions about upholding the precepts? Do they delight in discussions about being born in the heavens? Or do they delight in discussions about Nirvana? According to what kind of discussion the assembly delights in, he should explain it to them. Furthermore, he should observe the assembly, and among the Dharmas of emptiness, signlessness, and wishlessness, what kind of Dharma do they delight in? According to what is suitable for the assembly, he should explain it to them. This is called the Dharma of the senior monk who speaks Dharma in the assembly.

At that time, the World Honored One was contemplating in a quiet room: 'I should establish precepts for the Bhikshus.' The causes and conditions (for establishing the precepts) are as described in the previous text. The five ways of reciting the precepts are also as described in the previous text. When a Bhikshu reaches five years of seniority (after ordination), he must be familiar with the Pratimoksha (code of precepts), so that he is proficient in it. The causes and conditions for a Bhikshu reciting the precepts are as described in detail in the previous text. One person's Posadha (confession), two or three people's Posadha, are as described in the previous text. The things done in the Posadha are all called Karma (monastic affairs), as described in the previous text. The method of accepting the Rainy Season Retreat is also like the Rainy Season Retreat Dharma in the previous text. A guest Bhikshu should first tell the resident Bhikshu that if there are any difficult circumstances that prevent him from observing the Rainy Season Retreat, he should seek elsewhere and not forcibly stay. If the place for the Rainy Season Retreat is good and there is no donor to inform, he should resolve to establish the Rainy Season Retreat Dharma himself. The place where a Bhikshu observes the summer Rainy Season Retreat, whether it is in a Sangharama (monastery), or in a Vihara (retreat), or under a tree, he should first go and check if there are any furnishings? Is there any noise disturbance in this residence? Are there any difficulties such as lions, tigers, wolves, thieves, mosquitoes, or floods? Can one obtain a peaceful Rainy Season Retreat here? Are there any stone caves or stone walls? If there are, the grass and trees in those places should be cleared away, and the stone cave should be plastered and repaired. In this way, one should know extensively. When a Bhikshu observes the summer Rainy Season Retreat, he should think to himself: Is the food and drink here satisfactory for the Rainy Season Retreat? If I am sick, can I obtain medicine for my illness? He should also observe the people living together, are they compatible and can we work well together? Are the people living together trustworthy? Can we practice the Way peacefully together? When walking, living, sitting, and lying down together, will they not create obstacles for me? If I am sick, will they not abandon me and leave? He should consider these things.

眾事，和合已然後安居。復觀大眾中夏安居時，此眾中無有健斗諍者不？不生我噁心惡語不？不能為我作留難不？復更思惟，如世尊說，夏安居要依波羅提木叉。此眾中有知法解毗尼解摩得勒伽藏不？莫使我夏安居中脫有所犯欲除滅之無所趣向。又如世尊說，愚癡無所解者，盡形壽不離依止。復更思惟，此眾中有僧如父母教訓子者不？有名德高遠道俗所敬重者，若我犯罪當詣彼生大慚愧求于懺悔，彼上座為憐愍心故，時時當教授令我不生放逸。如世尊說，破僧大惡，如堅澀苦辛無有樂者。此住處眾中，無有健斗諍，夏安居中不起破僧因緣事不？當不為我作留難不？如是籌量無留難已，然後受安居。是名欲受安居時籌量法。

「諸比丘受安居法，先受安居法竟，然後受房舍敷具。房中應當修補涂治，及所坐床皆應一一料理。夏安居中若無因緣不得余行。若為因緣者，若為佛為法為僧、為病者，應受七日法出界外，還來此中安居。為飲食利養不得出界外，為缽為衣為藥為針氈，得受七日法出界外。爾時缽住王子于佛法中出家，其父王為塔故大設供養，即遣信喚其子：『可來共供養塔。』夏安居中不得出行，以是因緣具白世尊。佛言：『為塔故諸比丘聽受七日法，七日滿還此中安居。』諸比丘夏安居法受七日，七日滿

【現代漢語翻譯】現代漢語譯本：各種事務，在和諧一致后才能安心居住。再次觀察大眾在夏季安居時，這個僧團中是否沒有好爭鬥的人？是否不會對我產生惡意或惡語？是否不會為我製造障礙？再進一步思考，正如世尊所說，夏季安居必須依據波羅提木叉（戒律）。這個僧團中是否有人懂得佛法、理解毗尼（戒律）、精通摩得勒伽藏（論藏）？不要讓我夏季安居期間，萬一有所違犯，想要懺悔卻沒有方向。又如世尊所說，愚癡無知的人，終其一生都不能離開依止（善知識）。再進一步思考，這個僧團中是否有像父母教導子女一樣的僧人？是否有德高望重、受到道俗敬重的人，如果我犯了錯誤，可以去他那裡生起大慚愧心，請求懺悔，那位上座因為憐憫我的緣故，時時教導我，使我不生放逸。正如世尊所說，破壞僧團是大惡，如同堅硬、苦澀、辛辣，沒有任何樂趣。這個住處的大眾中，沒有好爭鬥的人，夏季安居期間不會發生破壞僧團的因緣嗎？不會為我製造障礙嗎？像這樣衡量沒有障礙后，然後接受安居。這叫做想要接受安居時應該考慮的方法。

『各位比丘接受安居的方法，先接受安居法，然後接受房舍和敷具。房中應當修補塗抹，以及所坐的床都應該一一整理。夏季安居期間如果沒有因緣，不得隨意出行。如果有因緣，爲了佛、爲了法、爲了僧團、爲了病人，應該接受七日法，出界外，然後返回這裡安居。爲了飲食利養不得出界外，爲了缽、爲了衣服、爲了藥物、爲了針氈，可以接受七日法出界外。當時缽住王子在佛法中出家，他的父王爲了佛塔的緣故大設供養，就派人送信叫他的兒子：『可以來一起供養佛塔。』夏季安居期間不得出行，因為這個因緣，詳細稟告世尊。佛說：『爲了佛塔的緣故，各位比丘可以接受七日法，七日滿了返回這裡安居。』各位比丘夏季安居接受七日法，七日滿了

【English Translation】 English version: After all matters are harmonized, one can dwell in peace. Furthermore, observe whether, during the summer retreat of this assembly, there are any contentious individuals who engage in disputes? Do they harbor ill will or speak harsh words towards me? Will they create obstacles for me? Reflect further, as the World Honored One has said, the summer retreat must be based on the Pratimoksha (rules of discipline). Does this assembly have those who understand the Dharma, comprehend the Vinaya (disciplinary code), and are proficient in the Matrika (collection of treatises)? Lest during my summer retreat, should I commit any transgression, I find myself without direction to seek repentance. Moreover, as the World Honored One has said, the foolish and ignorant cannot be separated from reliance (on a virtuous teacher) throughout their lives. Reflect further, does this assembly have monks who instruct like parents teaching their children? Are there those of high virtue and reputation, respected by both lay and ordained, to whom I can turn with great shame to seek repentance if I err, and who, out of compassion, will instruct me from time to time, preventing me from becoming negligent? As the World Honored One has said, disrupting the Sangha is a great evil, like something hard, bitter, and spicy, without any joy. In this dwelling place, are there no contentious individuals, and will no causes for disrupting the Sangha arise during the summer retreat? Will they not create obstacles for me? After considering in this way and finding no obstacles, then accept the retreat. This is called the method of deliberation when one wishes to accept the summer retreat.

『Monks, the method of accepting the summer retreat: first accept the summer retreat, then accept the dwelling and furnishings. The room should be repaired and plastered, and the bed on which one sits should be arranged properly. During the summer retreat, one should not travel without a cause. If there is a cause, for the sake of the Buddha, the Dharma, the Sangha, or the sick, one should accept the seven-day rule, go outside the boundary, and then return here to dwell in retreat. One should not go outside the boundary for the sake of food and gain, but for a bowl, clothing, medicine, or a needle felt, one may accept the seven-day rule to go outside the boundary. At that time, Prince Bowl-Dwelling renounced the world into the Buddha's Dharma, and his father, the king, made great offerings for the sake of the stupa, and sent a messenger to call his son: 『You may come and join in offering to the stupa.』 During the summer retreat, one should not travel, and because of this cause, he reported it in detail to the World Honored One. The Buddha said: 『For the sake of the stupa, monks may accept the seven-day rule, and after seven days, return here to dwell in retreat.』 Monks, the summer retreat accepts the seven-day rule, and after seven days

不中過。七日及夜不來到安居處，比丘夏安居法即失。前衣缽乃至針氈因緣應勤方便，未解者令解、未得者令得、未證者令證。是名受安居法。安居眾中上座，應當問大界標相處所，復問失衣不失衣處所，復應問凈處所，問布薩處所，說戒說法差說法人咒愿，差營事人，慰喻營事人，差行籌人，差僧凈人。諸比丘出界外，七日十五日乃至一月，白二羯磨。教授年少比丘，應當自教語、勸人教語。如此等事，皆應夏安居中上座所作。復應巡房看敷具，誰如法受用、誰不如法受用？如法受用者，示教利喜贊其所行。不如法者，應諫令憶念，語言：『長老！應如法受用，不如法受用有五事過患。如來制戒，應憶念此事。』

「安居中上座法。若中食時食粥時及飲甜漿時，眾中上座應唱言：『爾許時已過，余有爾許時在。』若眾中上座行如此等行者，是名僧父母，亦名僧師。是名安居中上座法。

「安居比丘自恣時得作一事。一者自恣時說見聞疑罪是也。自恣后得作四事：一解大界。二還結大界。解界有二種因緣：一為大水漂、標相壞、不知處所；二為賊難故諸比丘皆出界外。有此二因緣故須解須結也。三受迦絺那衣。四安居竟受敷具。是事自恣后因緣。

「眾者有四眾：比丘眾、比丘尼眾、優婆塞眾、優

【現代漢語翻譯】現代漢語譯本：如果超過七天乃至夜晚沒有回到安居處，那麼比丘的夏季安居之法就失去了。對於前衣、缽乃至針氈等必需品，應當勤加方便，使未理解的人理解，未得到的人得到，未證悟的人證悟。這叫做受安居法。在安居的僧眾中，上座（長老）應當詢問大界的標誌和處所，再次詢問丟失衣服與否的處所，再次應當詢問清凈的處所，詢問布薩（Uposatha，齋戒）的處所，宣說戒律，說法，差遣說法的人，咒愿，差遣營事人，慰問營事人，差遣行籌人，差遣僧凈人。諸位比丘如果出界外，七日、十五日乃至一個月，需要進行白二羯磨（Bái èr jiémó，一種僧團儀式）。教授年輕的比丘，應當親自教導，勸人教導。這些事情，都應當是夏季安居中上座所做的事情。還應當巡視房間，檢視敷具，誰如法受用，誰不如法受用？對於如法受用的人，應當示教利喜，讚歎他的行為。對於不如法的人，應當勸諫，令他憶念，說：『長老！應當如法受用，不如法受用有五種過患。如來制定戒律，應當憶念此事。』『安居中上座的職責。如果在中午用餐時、喝粥時以及飲用甜漿時，僧眾中的上座應當唱言：『已經過去這麼多時間了，還剩下這麼多時間。』如果僧眾中的上座能夠做到這些，那麼他就是僧眾的父母，也是僧眾的老師。這就是安居中上座的職責。『安居的比丘在自恣（Pravāraṇa，解夏）時可以做一件事。一是自恣時說見聞疑罪。自恣后可以做四件事：一是解除大界。二是重新結大界。解除大界有兩種因緣：一是大水沖毀，標誌損壞，不知道處所；二是由於賊難，諸位比丘都出界外。有這兩種因緣，所以需要解除和重新結界。三是接受迦絺那衣（Kathina，一種佈施的袈裟）。四是安居結束後接受敷具。這些事情是自恣后的因緣。『僧眾有四眾：比丘眾（Bhiksu-samgha，男性出家眾）、比丘尼眾（Bhiksuni-samgha，女性出家眾）、優婆塞眾（Upasaka，男性在家居士）、優

【English Translation】 English version: If one does not return to the dwelling place for more than seven days and nights, the Bhiksu (monk) loses the summer retreat practice. One should diligently provide for the basic necessities such as robes, alms bowls, and even needle and felt, so that those who have not understood may understand, those who have not obtained may obtain, and those who have not realized may realize. This is called observing the summer retreat. Among the Sangha (community) observing the retreat, the most senior monk should inquire about the location of the boundary markers of the great boundary, and again inquire about the location of lost or unlost robes, and again should inquire about the pure place, inquire about the place for Uposatha (observance day), recite the precepts, teach the Dharma, appoint a Dharma speaker to chant blessings, appoint a person to manage affairs, console the person managing affairs, appoint a person to distribute tokens, and appoint a Sangha cleaner. If the Bhiksus leave the boundary for seven days, fifteen days, or even a month, they need to perform Bái èr jiémó (formal acts of the Sangha). When instructing young Bhiksus, one should personally teach and encourage others to teach. These are all the duties of the most senior monk during the summer retreat. One should also inspect the rooms and check the bedding to see who is using it properly and who is not. For those who use it properly, one should instruct, benefit, delight, and praise their conduct. For those who do not use it properly, one should advise them to remember, saying: 'Elder! You should use it properly, as there are five faults in not using it properly. The Tathagata (Buddha) has established precepts, and you should remember this matter.' 'The duties of the most senior monk during the summer retreat. If it is time for the midday meal, time for eating porridge, or time for drinking sweet drinks, the most senior monk in the Sangha should announce: 'So much time has passed, and so much time remains.' If the most senior monk in the Sangha can do these things, then he is the parent of the Sangha and also the teacher of the Sangha. This is the duty of the most senior monk during the summer retreat.' 'A Bhiksu observing the summer retreat can do one thing during Pravāraṇa (invitation): that is, to speak of seen, heard, and suspected offenses during Pravāraṇa. After Pravāraṇa, one can do four things: first, dissolve the great boundary; second, re-establish the great boundary. There are two reasons for dissolving the boundary: one is that the boundary markers are destroyed by a great flood and the location is unknown; the other is that due to banditry, all the Bhiksus have left the boundary. Because of these two reasons, it is necessary to dissolve and re-establish the boundary. Third, receive the Kathina (cloth for robes); fourth, receive bedding after the summer retreat. These are the reasons after Pravāraṇa.' 'There are four assemblies of the Sangha: Bhiksu-samgha (monks), Bhiksuni-samgha (nuns), Upasaka (male lay followers), Up

婆夷眾。復有四眾僧：一凡夫僧、二聖人僧、三慚愧僧、四無慚愧僧。比丘僧者，一二三不成僧，四人成僧，乃至二十人成僧。四人僧者，得作白一白二羯磨，不得自恣、不得受具、不得作阿浮呵那，除此三已，餘一切法事皆得作。五人僧者，得自恣布薩。邊地有律師得受具，中國不得。中國邊地不得作阿浮呵那。二十人僧者，一切法事皆得。十人僧，除阿浮呵那，餘一切法事得作。若四人作法事，少一人，法事不成，名為非法作法事。五人作法事處，少一人，法事不成，名為非法作法事。十人作法事處，少一人，法事不成，名為非法作法事。二十人作法事處，少一人，法事不成，名為非法作法事。是名僧事。

「入僧法，從斂容乃至生人善心，如上文中所說。入僧時用心法，如掃帚掃地，不見是非普起慈心，應如是心入僧。是名入僧法。

「入僧中坐法。入僧中時應恭敬上座，自知坐處所，復不得寬縱多取坐處。若僧中見作非法事欲諫者，恐僧不用其言，可憶識默然而坐。若比丘入僧中時，應籌量僧所作法事，為如法、為不如法？與毗尼相應不相應？若相應者善。若不相應者，有同心如法行毗尼者可共諫之，若無默然而坐。是名入僧中事。

「若僧集時，眾中上座應觀中座下座，威儀坐起如法不

【現代漢語翻譯】現代漢語譯本婆夷眾（婆夷的僧團）。又有四種僧團：一、凡夫僧（由凡夫組成的僧團），二、聖人僧（由聖人組成的僧團），三、慚愧僧（有慚愧心的僧團），四、無慚愧僧（沒有慚愧心的僧團）。比丘僧團，一、二、三人不能構成僧團，四人才能構成僧團，乃至二十人構成僧團。四人僧團，可以進行白一白二羯磨（一種僧團儀式），但不得自恣（在雨季結束時僧人互相指出過失的儀式）、不得受具（受比丘戒）、不得作阿浮呵那（驅擯儀式），除了這三項，其餘一切法事都可以做。五人僧團，可以自恣布薩（每半月舉行的誦戒儀式）。邊地有律師（精通戒律的僧人）可以受具足戒，中國內地則不行。中國內地和邊地都不得作阿浮呵那。二十人僧團，一切法事都可以做。十人僧團，除了阿浮呵那，其餘一切法事都可以做。如果四人進行法事，少一人，法事不成，稱為非法作法事。五人進行法事的地方，少一人，法事不成，稱為非法作法事。十人進行法事的地方，少一人，法事不成，稱為非法作法事。二十人進行法事的地方，少一人，法事不成，稱為非法作法事。這叫做僧事。

『進入僧團的規矩，從收斂容貌乃至生起對人的善心，如上文中所說。進入僧團時用心的方法，如同用掃帚掃地，不見是非，普遍生起慈悲心，應該這樣用心進入僧團。這叫做進入僧團的規矩。』

『進入僧團中的坐法。進入僧團中時，應該恭敬上座（資歷高的僧人），自己知道坐的位置，又不得放縱自己多佔座位。如果在僧團中見到有人做不如法的事想要勸諫，但恐怕僧團不採納他的意見，可以記住這件事，默默地坐著。如果比丘進入僧團中時，應該衡量僧團所作的法事，是如法的還是不如法的？與毗尼（戒律）相應還是不相應？如果相應就好。如果不相應，有同心且如法奉行毗尼的人可以一起勸諫，如果沒有就默默地坐著。這叫做進入僧團中的事。』

『如果僧團集會時，眾中的上座應該觀察中座和下座，威儀坐起是否如法。』

【English Translation】 English version The assembly of the Bhayas. Furthermore, there are four types of Sangha (monastic community): 1. the Sangha of ordinary people (those composed of ordinary individuals), 2. the Sangha of noble ones (those composed of enlightened beings), 3. the Sangha of the ashamed (those who have a sense of shame), and 4. the Sangha of the shameless (those who have no sense of shame). A Bhikshu (monk) Sangha cannot be formed by one, two, or three individuals; it requires four individuals to form a Sangha, up to twenty individuals. A Sangha of four can perform the Karma (ritual) of 'white, one announcement, white, two announcements,' but cannot perform Pravarana (invitation), Upasampada (ordination), or Apukkhana (banishment). Except for these three, all other Dharma (teachings) matters can be performed. A Sangha of five can perform Pravarana and Uposatha (observance day). In border regions, a Vinaya master (expert in monastic rules) can grant Upasampada, but not in central China. Neither central China nor border regions can perform Apukkhana. A Sangha of twenty can perform all Dharma matters. A Sangha of ten can perform all Dharma matters except for Apukkhana. If a Dharma matter is performed by four individuals and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. If a Dharma matter is performed in a place where five individuals are required and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. If a Dharma matter is performed in a place where ten individuals are required and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. If a Dharma matter is performed in a place where twenty individuals are required and one is missing, the Dharma matter is not valid and is called an unlawful performance of a Dharma matter. This is called Sangha business.

'Entering the Dharma of the Sangha, from composing one's appearance to generating good intentions towards others, as described in the previous text. The method of focusing the mind when entering the Sangha is like sweeping the floor with a broom, not seeing right or wrong, and universally generating compassion. One should enter the Sangha with such a mind. This is called entering the Dharma of the Sangha.'

'The method of sitting in the Sangha. When entering the Sangha, one should respect the senior monks, know one's own seating place, and not be indulgent in taking up too much space. If one sees an unlawful matter being performed in the Sangha and wishes to advise against it, but fears that the Sangha will not accept their opinion, one can remember the matter and sit silently. If a Bhikshu enters the Sangha, they should consider whether the Dharma matter being performed by the Sangha is lawful or unlawful, and whether it is in accordance with the Vinaya (monastic discipline). If it is in accordance, that is good. If it is not in accordance, those who are of the same mind and practice the Vinaya lawfully can advise together. If there is no one, one should sit silently. This is called matters within the Sangha.'

'If the Sangha gathers, the senior monk in the assembly should observe the middle and lower seats to see if their demeanor, sitting, and rising are in accordance with the Dharma.'

？不裸露不？若坐不如法，兼有裸露者，上座應當彈指令中下座知。若猶不覺者，應遣使語之。僧中事上座皆應料理。

「中座比丘眾中坐時，應觀上座下座坐如法不？衣服自覆形體不？若不如法者，應彈指令知。若猶不覺，應語知法人使往語。上座自知時，語下座言：『長老自知時。』于上座邊應供養恭敬尊重讚歎。是名中座法。

「下座眾中坐法。眾坐已定，應看上座中座，坐及衣服如法不？若不如法，應彈指令知。若復不知，亦遣知法人往語：『大德自知時。』于上中座復應供養恭敬尊重讚歎。下座僧中應取水灑地及涂掃令凈，僧浴室中應燃火。佛制下座僧中所應作法皆應作之。是名下座法。從無臘乃至九臘，是名下座。從十臘至十九臘，是名中座。從二十臘至四十九臘，是名上座。過五十臘已上，國王長者出家人所重，是名耆舊長宿。一切僧所行法應學，學凈持戒。凈持戒者，一切佛所制戒皆能受持，無微毫之失，故名持戒得凈戒凈。心戒者，禪戒是也，持心不散得與定合，故名得心戒也。凈慧戒者，守持此慧不令散亂得見四諦，名凈慧戒。一切人若有信心持戒者，應當作心生如是念：『若犯微細戒生於怖心，與重戒無異。』作如是持戒者梵行清凈，所受持波羅提木叉戒亦清凈，一切應修身業口

【現代漢語翻譯】現代漢語譯本如果坐不如法，並且有（此處原文缺失，指不合規矩的行為）的人，上座應該彈指告知中座和下座。如果仍然沒有察覺，應該派人去告知。僧團中的事務，上座都應該處理。

中座比丘在僧團中坐時，應該觀察上座和下座坐得如法不如法？衣服是否遮蓋身體？如果不如法，應該彈指告知。如果仍然沒有察覺，應該告知知法人，派他去告知。上座自己知道時，告訴下座說：『長老自己知道。』對於上座，應該供養、恭敬、尊重、讚歎。這是中座的職責。

下座在僧團中坐的規矩。大眾坐定后，應該觀察上座和中座，他們的坐姿和衣服是否如法？如果不如法，應該彈指告知。如果仍然不知道，也應該派知法人去告知：『大德自己知道。』對於上座和中座，也應該供養、恭敬、尊重、讚歎。下座在僧團中應該取水灑地，以及涂掃使之乾淨，僧人浴室中應該點火。佛制定的下座僧人應該做的事情都應該做。這是下座的職責。從無戒臘到九戒臘，稱為下座。從十戒臘到十九戒臘，稱為中座。從二十戒臘到四十九戒臘，稱為上座。超過五十戒臘以上，受到國王、長者、出家人所敬重，稱為耆舊長宿（qí jiù cháng xiǔ，年長而有德者）。一切僧人所應行的法都應該學習，學習清凈持戒。清凈持戒的人，一切佛所制定的戒律都能受持，沒有絲毫的違犯，所以稱為持戒得凈戒凈。心戒（xīn jiè）是指禪戒，持守心念不使散亂，與禪定相應，所以稱為得心戒。凈慧戒（jìng huì jiè）是指守護此智慧不令散亂，得見四諦（sì dì，佛教基本教義），名為凈慧戒。一切人如果具有信心持戒，應當這樣想：『如果犯了微細的戒律，也要生起怖畏之心，與犯重戒沒有區別。』這樣持戒的人梵行（fàn xíng，清凈的行為）清凈，所受持的波羅提木叉戒（bō luó tí mù chā jiè，戒律的總稱）也清凈，一切都應該修身業口

【English Translation】 English version If the seating is not in accordance with the Dharma, and there are those who (the original text is missing here, referring to non-compliant behavior), the senior monk should snap his fingers to inform the middle and junior monks. If they still do not realize, a messenger should be sent to inform them. The senior monk should manage all matters in the Sangha.

When the middle-ranking monks are seated in the Sangha, they should observe whether the senior and junior monks are seated in accordance with the Dharma, and whether their robes cover their bodies properly. If it is not in accordance with the Dharma, they should snap their fingers to inform them. If they still do not realize, they should inform the person in charge of Dharma, and have them send a messenger to inform them. When the senior monk realizes it himself, he should tell the junior monks: 'Elder, be aware of yourself.' Towards the senior monk, one should offer, respect, revere, and praise. This is the duty of the middle-ranking monk.

The rules for junior monks sitting in the Sangha. After the assembly is seated, they should observe the senior and middle-ranking monks, whether their seating and robes are in accordance with the Dharma. If it is not in accordance with the Dharma, they should snap their fingers to inform them. If they still do not know, they should also send the person in charge of Dharma to inform them: 'Virtuous One, be aware of yourself.' Towards the senior and middle-ranking monks, one should also offer, respect, revere, and praise. The junior monks in the Sangha should fetch water to sprinkle the ground and sweep it clean, and light a fire in the Sangha's bathroom. All the duties that the Buddha has prescribed for the junior monks should be performed. This is the duty of the junior monk. From zero to nine years of monastic seniority (戒臘, jiè là), they are called junior monks. From ten to nineteen years of monastic seniority, they are called middle-ranking monks. From twenty to forty-nine years of monastic seniority, they are called senior monks. Those with more than fifty years of monastic seniority, who are respected by kings, elders, and renunciants, are called venerable elders (耆舊長宿, qí jiù cháng xiǔ). All the practices that monks should follow should be learned, learning to uphold the precepts purely. Those who uphold the precepts purely are able to uphold all the precepts established by the Buddha, without the slightest violation, therefore they are called upholders of pure precepts. The mind precept (心戒, xīn jiè) refers to the dhyana (禪, chán) precept, maintaining the mind without distraction, in accordance with samadhi (定, dìng), therefore it is called attaining the mind precept. The pure wisdom precept (凈慧戒, jìng huì jiè) refers to guarding this wisdom without letting it be scattered, attaining the sight of the Four Noble Truths (四諦, sì dì), it is called the pure wisdom precept. All people who have faith and uphold the precepts should think like this: 'If one violates even a subtle precept, one should generate a fearful mind, no different from violating a major precept.' Those who uphold the precepts in this way have pure conduct (梵行, fàn xíng), and the Pratimoksha (波羅提木叉, bō luó tí mù chā) precepts that they uphold are also pure, and all should cultivate body karma and speech

業意業令成就善行，乃至能防身口意不作十惡。是名一切人所行法。

「爾時世尊在毗舍離。諸離車子等設食請僧，有種種美食。僧食過多皆患不樂。耆婆醫王觀病處藥，若得浴室此病可差，復欲令祇桓精舍中浴室得立。以是因緣比丘往白世尊。佛聽諸比丘作浴室。浴室法，應壘泥作，若土不可得處用木作之，當以泥塗。此浴室中一壁下燃火令熱，余壁下敷床洗浴。入浴室洗法。隨上座，須熱當閉戶、須冷當開，下座不得違上座。入浴室洗時，上座應先入，取好床洗浴。此入浴室中洗法，因六群比丘佛制也。又一時比丘共俗人入浴室洗，佛聞之不聽，比丘不得與白衣一時浴室中共洗，若有篤信檀越聽之。后一時諸比丘皆裸身入浴室中共洗，各各相視皆生慚愧。因此展轉乃徹世尊。佛言：『從今已去，不聽裸身共入浴室洗，復不得相洗。若一有衣一無衣，有衣得與無衣者淋水亦得洗之，無衣者不得灌水洗他。若浴室去水遠者，聽浴室中安池水，亦得鑿井。』入浴室洗法如是應廣知。入浴室洗僧中上座，若見浴室中大熱，小開戶令暫冷。復應為入浴室眾僧說洗因緣，洗者不為嚴身凈潔故洗，當爲說厭患身法，復為說調伏心法，當生慈心，為令得少欲知足而為說法。復更為說，此澡浴者不為余緣，但欲令除身中風冷病

【現代漢語翻譯】現代漢語譯本通過專注行為和意圖，從而成就善行，甚至能夠防止身、口、意做出十種惡行。這被稱為一切人應當奉行的法則。

當時，世尊在毗舍離城。當地的離車族人等準備了齋飯，邀請僧眾，提供了各種美食。僧眾食用過多，都感到身體不適。耆婆（Jivaka，著名醫生）醫王觀察病情后開了藥方，認為如果能有浴室，這種病就可以痊癒。他又想在祇桓精舍（Jetavana-vihara）中建造浴室。因為這個緣故，比丘們去稟告世尊。佛陀允許比丘們建造浴室。浴室的建造方法是，應該用泥土壘砌，如果無法獲得泥土的地方，可以用木頭建造，然後用泥土塗抹。這種浴室中，在一面墻下點火使其變熱，在另一面墻下鋪設床鋪供人洗浴。進入浴室洗浴的方法是，要遵從上座（長老），需要熱的時候就關上門，需要冷的時候就打開門，下座不得違背上座的意願。進入浴室洗浴時，上座應該先進入，選擇好的床鋪洗浴。這種進入浴室洗浴的方法，是由於六群比丘（group of six monks）的緣故，佛陀才制定的。又一次，比丘和俗人一起進入浴室洗浴，佛陀聽聞后不允許，比丘不得與在家居士同時在浴室中共浴，除非得到篤信的施主允許。後來，比丘們都裸身進入浴室中共浴，互相看到后都感到慚愧。這件事輾轉傳到了世尊那裡。佛陀說：『從今以後，不允許裸身一起進入浴室洗浴，也不得互相搓背。如果一人有衣服，一人沒有衣服，有衣服的人可以給沒有衣服的人淋水，也可以幫他洗浴，沒有衣服的人不得給他人淋水洗浴。如果浴室離水源較遠，允許在浴室中設定水池，也可以鑿井。』進入浴室洗浴的方法應該廣泛瞭解。進入浴室洗浴的僧眾中的上座，如果看到浴室中太熱，可以稍微打開門讓它暫時涼快一下。還應該為進入浴室的僧眾講解洗浴的因緣，洗浴不是爲了裝飾身體、清潔身體，應當為他們講解厭離身體的方法，還要為他們講解調伏內心的方法，應當生起慈悲心，爲了讓他們少欲知足而為他們說法。還要為他們說，這種洗浴不是爲了其他原因，只是爲了去除身體中的風寒疾病。

【English Translation】 English version By focusing intention and action, one can accomplish virtuous deeds, even preventing the body, speech, and mind from committing the ten evils. This is called the practice that all people should follow.

At one time, the World Honored One was in Vaishali (a city in ancient India). The Licchavi (a clan in ancient India) people and others prepared food and invited the Sangha (Buddhist monastic order), offering various delicacies. The Sangha ate too much and felt unwell. Jivaka (a famous physician), the king of physicians, observed their condition and prescribed medicine, believing that if there were a bathhouse, the illness could be cured. He also wanted to build a bathhouse in Jetavana-vihara (a famous monastery). Because of this, the Bhikkhus (monks) went to inform the World Honored One. The Buddha allowed the Bhikkhus to build a bathhouse. The method of building a bathhouse is to build it with mud, and if mud is not available, use wood and then cover it with mud. In this bathhouse, a fire should be lit under one wall to heat it, and beds should be placed under the other wall for bathing. The method of entering the bathhouse is to follow the senior monks (elders). Close the door when heat is needed, and open the door when coolness is needed. Junior monks should not disobey the senior monks. When entering the bathhouse, the senior monks should enter first and choose a good bed to bathe. This method of entering the bathhouse was established by the Buddha because of the group of six monks (a group of troublesome monks). Another time, Bhikkhus and laypeople entered the bathhouse together. The Buddha forbade it upon hearing this, and Bhikkhus should not bathe together with laypeople in the bathhouse at the same time, unless permitted by devout donors. Later, the Bhikkhus all entered the bathhouse naked and felt ashamed when they saw each other. This matter was eventually reported to the World Honored One. The Buddha said, 'From now on, it is not allowed to enter the bathhouse naked together, nor to scrub each other's backs. If one person has clothes and the other does not, the person with clothes can pour water on the person without clothes and help them bathe, but the person without clothes should not pour water on others to wash them. If the bathhouse is far from the water source, it is allowed to set up a pool in the bathhouse, or to dig a well.' The method of entering the bathhouse should be widely understood. The senior monk in the Sangha who enters the bathhouse, if he sees that the bathhouse is too hot, can slightly open the door to let it cool down temporarily. He should also explain the causes and conditions of bathing to the Sangha who enter the bathhouse, that bathing is not for decorating the body or cleaning the body, but should explain to them the method of being disgusted with the body, and also explain to them the method of taming the mind, and should generate compassion, and speak Dharma (teachings) to them in order to make them have few desires and be content. He should also tell them that this bathing is not for other reasons, but only to remove the wind and cold diseases in the body.

，得安隱行道故洗。是名浴室中上座所作法用。

「共行弟子共宿弟子奉事和尚阿阇梨，和尚阿阇梨畜弟子法，此皆如上文所說。

「沙彌法。沙彌得除草凈地、取楊枝取花果，取來已應白和尚，和尚阿阇梨應當受取受用。沙彌法應知慚愧，應善住奉事師法中、不應懈怠放恣，應當自慎身口卑已敬人，應常樂持戒莫樂調戲，亦不應自恃才力。復莫輕躁，應知慚恥。復不應說無定亂言，敢有言說應庠序合理。常應自知凈不凈法，常應隨逐和尚阿阇梨讀誦經法，一切僧中有所作皆不得違逆。如是廣知。

「共伴行時前行比丘法，在前應回顧看後者，所著衣齊整不？不參差不？不騫縮不？不攝心不？作不威儀行不？若入他家于妙色上不起染心不？若見珍琦異寶不起盜心不？有比丘僧遣比丘到檀越邊懺悔，受使比丘到檀越舍，在前入應作如是語語檀越言：『此比丘眾僧已謫罰竟，可受此比丘懺悔。』是名前行比丘法。所以言前行者，受僧使往先入檀越舍語，名為前行。又復同道來時，僧遣此比丘引道在前到檀越處，亦名在前。

「後行比丘應成就五法：一行時不應在前而去。二不得遠在後，要次後而行。三前比丘若是和尚阿阇梨若是上座，其所言說不得違逆，若問行道誦經所修之業，皆應實答不得藏

【現代漢語翻譯】現代漢語譯本：得安穩地修行，所以要洗浴。這叫做浴室中上座所應做的法事。共同修行的弟子、共同居住的弟子，侍奉和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師），和尚和阿阇梨教養弟子的方法，這些都如上文所說。沙彌（Sramanera，出家男子）的戒律。沙彌可以去除草、清理場地，可以取楊枝（齒木）、取花果，取來后應該稟告和尚，和尚和阿阇梨應當接受並使用。沙彌應當知慚愧，應當安住于奉事師長的戒律中，不應該懈怠放縱，應當謹慎自己的身口，謙卑恭敬他人，應當常常樂於持戒，不要喜歡調戲，也不應該自恃才力。不要輕率急躁，應當知道慚愧。也不應該說沒有根據的胡言亂語，如果說話，應當有條理、合乎道理。常常應當知道什麼是清凈的法，什麼是不清凈的法，常常應當跟隨和尚和阿阇梨讀誦經法，僧團中有所作為都不得違逆。應當廣泛地瞭解這些。共同行走時，走在前面的比丘（Bhiksu，出家男子）應當這樣做：在前面應當回頭看後面的人，所穿的衣服是否整齊？是否不參差不齊？是否不捲縮？是否攝心？行為是否威儀？如果進入他人家中，對於美色是否不起貪染之心？如果見到珍奇的寶物是否不起盜竊之心？如果有比丘僧派遣比丘到施主（Dānpati，檀越）處懺悔，接受僧團派遣的比丘到達施主家，在前面進入時應當這樣對施主說：『這位比丘眾僧已經懲罰完畢，可以接受這位比丘的懺悔。』這叫做走在前面的比丘應做的事。之所以說走在前面，是因為接受僧團的派遣，先進入施主家告知，叫做走在前面。又一同來的時候，僧團派遣這位比丘在前面引路到施主處，也叫做走在前面。走在後面的比丘應當成就五種品德：一、行走時，不應該走在前面。二、不得遠遠地落在後面，要依次序在後面行走。三、前面的比丘如果是和尚、阿阇梨、上座，他們所說的話不得違逆，如果問及修行、誦經、所修的功課，都應當如實回答，不得隱瞞。

【English Translation】 English version: One washes to obtain peaceful and secure practice of the path. This is called the Dharma practice performed by the senior monk in the bathhouse. Disciples who practice together, disciples who live together, serve the Upadhyaya (preceptor) and Acarya (teacher). The methods by which the Upadhyaya and Acarya nurture disciples are all as described above. The rules for a Sramanera (novice monk). A Sramanera may remove grass and clean the ground, may fetch toothpicks (twig for cleaning teeth), and may fetch flowers and fruits. After fetching them, he should report to the Upadhyaya, who should accept and use them. A Sramanera should know shame and remorse, should dwell well in the practice of serving the teacher, should not be lazy or indulgent, should be careful of his body and speech, be humble and respectful to others, should always delight in upholding the precepts and not delight in teasing, and should not rely on his own talent and strength. Furthermore, do not be rash, and should know shame. Furthermore, one should not speak unfounded or chaotic words, and if one speaks, it should be orderly and reasonable. One should always know what is pure and impure Dharma, and should always follow the Upadhyaya and Acarya in reciting the scriptures. In all matters of the Sangha (community), one must not disobey. One should know these things extensively. When walking together, the Bhiksu (monk) walking in front should do this: He should look back at those behind him to see if their clothes are neat, not uneven, not shrunken, not composed, and if their behavior is dignified. If entering another's home, does he not give rise to defiled thoughts towards beautiful sights? If seeing rare and precious treasures, does he not give rise to thoughts of theft? If a Bhiksu Sangha sends a Bhiksu to a Dānpati (donor) to repent, the Bhiksu sent by the Sangha, upon entering the donor's house, should say to the donor: 'This Bhiksu has completed his punishment by the Sangha, and you may accept this Bhiksu's repentance.' This is called the practice of the Bhiksu walking in front. The reason for saying 'walking in front' is that he is sent by the Sangha to enter the donor's house first to inform them, which is called 'walking in front.' Also, when coming together, if the Sangha sends this Bhiksu to lead the way to the donor's place, it is also called 'walking in front.' The Bhiksu walking behind should accomplish five qualities: First, when walking, he should not walk in front. Second, he should not lag far behind, but should walk in order behind. Third, if the Bhiksu in front is the Upadhyaya, Acarya, or senior monk, he must not disobey their words. If asked about practice, reciting scriptures, or the work he is cultivating, he should answer truthfully and not conceal anything.

隱，除得禪得聖果。若前有所說善法勝者，應隨喜讚歎。四若有不達忘誤處，應語此處所說不合佛意。夫欲語，不是處者，要屏猥語。五若得如法財及投缽中所得，皆應為取料理。是名后比丘五德。

「若比丘為在家人作師教化作福田者，有五事不得：一不應依此檀越舍止住。二不應繫心貪其利養。三不應為檀越總說法示教利喜，應別教轉修余法。余法者，佈施持戒受八齋法，如是一一說之。四不得與在家人戲樂共相娛樂。五不得繫心常欲相見。復有五事不得：一若檀越未親舊處，不得強作舊意而往；二復不得求其形勢料理檀越家業；三不得私共檀越竊言；四不中語檀越良時吉日祠祀鬼神；五不得於親舊檀越處過度所求。比丘應成就五法，當爲檀越尊重恭敬。何者為五？一者非親舊處不應往返；二不自求形勢料理檀越家業；三不共檀越竊言令他家中生疑；四不教檀越良時吉日祠祀鬼神；五不過度所求。

「比丘入檀越家，應成就五法：一入時小語；二斂身口意業；三攝心卑恭而行；四收攝諸根；五威儀庠序發人善心。是名入檀越舍五法用。

「比丘有九事：一知檀越心，不應坐說法。若比丘入他舍時，檀越雖為禮拜，知不實生恭敬心者，不應坐。二雖往迎逆，心不殷重亦不應坐。三雖讓令坐，知心

【現代漢語翻譯】現代漢語譯本：隱居，通過修行禪定獲得聖果。如果之前有人說了更好的善法，應該隨喜讚歎。四、如果有人不理解或遺漏錯誤的地方，應該指出此處所說不符合佛意。如果要說，對於不合適的地方，要私下委婉地說。五、如果得到如法的財物以及缽中所得的食物，都應該負責處理。這叫做後來的比丘應具備的五種德行。

『如果比丘為在家居士做導師，教化他們，作為他們的福田，有五件事是不可以做的：一、不應該依賴這位施主的住所居住。二、不應該心思放在貪圖他的供養上。三、不應該為施主全面地說法，開示教導，令其歡喜，應該分別教導他們修習其他法門。其他的法門，比如佈施、持戒、受八齋戒等，像這樣一一解說。四、不可以與在家居士嬉戲玩樂，互相娛樂。五、不可以心思放在經常想要相見上。』又有五件事是不可以做的：一、如果施主不是親近的老朋友，不可以強行裝作老朋友的樣子前往；二、不可以謀求自己的勢力，去料理施主家的產業；三、不可以私下與施主竊竊私語；四、不可以告訴施主良辰吉日，讓他們祭祀鬼神；五、不可以在親近的施主那裡過度索取。比丘應該成就五種法，才能被施主尊重恭敬。哪五種呢？一、不是親近的老朋友，不應該經常往返；二、不自己謀求勢力，料理施主家的產業；三、不與施主竊竊私語，讓施主家中產生懷疑；四、不教導施主良辰吉日，讓他們祭祀鬼神；五、不過度索取。

『比丘進入施主家，應該成就五種法：一、進入時小聲說話；二、收斂身口意三業；三、攝持內心，謙卑恭敬地行走；四、收攝諸根；五、威儀莊重有序，引發他人的善心。』這叫做進入施主家的五種方法。

『比丘有九件事要注意：一、知道施主心不在焉，不應該坐下來說法。如果比丘進入他人家中時，施主雖然行禮拜，但知道他不是真心恭敬，不應該坐下。二、雖然前來迎接，但內心不慇勤，也不應該坐下。三、雖然讓座，知道內心...

【English Translation】 English version: To dwell in seclusion, and through the practice of meditation, to attain the holy fruit. If someone has previously spoken of a superior good Dharma, one should rejoice and praise it. Fourth, if there are misunderstandings or omissions, one should point out that what is said here does not accord with the Buddha's intention. If one is to speak, regarding inappropriate matters, one should speak privately and discreetly. Fifth, if one receives lawful wealth and food obtained in the alms bowl, one should take responsibility for managing it. These are called the five virtues that a later Bhikshu should possess.

'If a Bhikshu acts as a teacher for laypeople, educating them and serving as a field of merit for them, there are five things that are not permissible: First, one should not rely on the residence of this donor to live. Second, one should not fix one's mind on greed for their offerings. Third, one should not give comprehensive Dharma talks to the donor, instructing and delighting them; one should separately teach them to cultivate other practices. Other practices, such as giving, upholding precepts, and observing the eight precepts, should be explained one by one in this way. Fourth, one should not engage in playful amusement and entertainment with laypeople. Fifth, one should not fix one's mind on constantly wanting to see them.' There are also five things that are not permissible: First, if the donor is not a close old friend, one should not forcibly act like an old friend and go to them; Second, one should not seek one's own influence to manage the donor's family affairs; Third, one should not privately whisper with the donor; Fourth, one should not tell the donor auspicious times and dates for them to make offerings to ghosts and spirits; Fifth, one should not make excessive demands on close donors. A Bhikshu should accomplish five Dharmas in order to be respected and revered by donors. What are the five? First, one should not frequently visit places where one is not a close old friend; Second, one should not seek one's own influence to manage the donor's family affairs; Third, one should not whisper with the donor, causing suspicion within the donor's family; Fourth, one should not teach the donor auspicious times and dates for them to make offerings to ghosts and spirits; Fifth, one should not make excessive demands.

'When a Bhikshu enters a donor's home, one should accomplish five Dharmas: First, speak softly when entering; Second, restrain one's body, speech, and mind; Third, maintain a humble and respectful demeanor; Fourth, restrain the senses; Fifth, conduct oneself with dignified order, inspiring good thoughts in others.' These are called the five methods for entering a donor's home.

'A Bhikshu should be mindful of nine things: First, knowing that the donor is not attentive, one should not sit down to give a Dharma talk. If a Bhikshu enters someone's home and the donor performs a bow but one knows that they are not genuinely respectful, one should not sit down. Second, even if they come to greet one, if their heart is not earnest, one should not sit down. Third, even if they offer a seat, knowing that their heart...

不實，亦不應坐。四雖請令坐，安不恭敬處，復不應坐。五設有所說，法言及非法言，心不採錄，亦不應坐。六雖聞有德，不信受之，亦不應坐。七若有所求索，知有甚多而少與者，亦不應坐。八到其舍時，設有美食不施設之而辦粗食，亦不應坐。九雖供給所須，如市易法與，亦不應坐。復有九事，知檀越心應坐說法。一者知有敬心而禮；二知敬心迎逆；三知敬心故請入；四知重心故敷坐處高；五知心受教故，法言及非法言皆攝受用；六知聞其德生信；七知少難得而更得多；八知先有粗食而更為辦細美之食；九知有所欲好心施與。用此九事因緣知檀越心者，應坐為說法。

「比丘若入白衣舍時，如月光喻攝心。若入聚落行時，應卑恭慚愧而行，不應高心放逸無有慚愧散亂而行。攝心之法，譬如人足蹈高山懸巖絕險方寸之處，唸唸生怖更無餘念。亦如有人于峻極之處臨于深淵，但生怖心更無餘念。入聚落時攝心不散亦應如此。『諸比丘！汝等攝心入聚落時，如迦葉入聚落行也。』佛問比丘：『汝等入聚落，如月徐行不？有慚愧不？汝自憶念心中所念行不？如高巖深淵喻生怖心不？攝身口意不？令放逸不？汝不如深毛羊入荊棘中隨著而住不？為六塵利養所牽住不？入聚落時如怖畏牢獄枷鎖不？汝入聚落時不生著心，

如著弶鹿得脫不？憶念本處不？』是故比丘入聚落時，如上種種喻應行。入聚落時，如蜂采華，不損色香而餌其味。入聚落時，不著色聲香味觸法，但為其善而行聚落。如世尊說：『若有比丘欲入聚落時，生如是念：「檀越所有盡施於我，莫與餘人。愿多與我，莫與我少。愿施好者，莫與我惡。心恭敬故施，莫不恭敬而與。」作是念已入聚落中，所求種種皆不如願。于所求處皆生退心，愁憂慚愧苦惱不樂。若有比丘，欲入聚落乞時，不作如此念：「檀越所有盡施於我，莫與餘人。愿多與我，莫與我少。愿施好者，莫與我惡。乃至不恭敬而與。」不作此念入聚落時，所得多少好惡如此等，不生愁憂慚愧苦惱之心。諸比丘！迦葉入聚落時，終不生如此等念。不生此念故，於好惡多少一切事中不生退心。乃至不生苦惱不樂之心。

「『汝行時恒常，　　如蜂採花木，　　所獲好惡中，　　或遲或疾得。　　如蜂取花味，　　不壞其色香，　　仙人行世間，　　修善亦如是。　　彼此不相違，　　正觀其過患，　　應自觀其身，　　好惡作不作。　　汝敷具有不？　　家系縛脫未？　　猶座而自纏，　　如蠶蟲處繭。』

「是故如蜂喻入聚落而行，於六塵不取其味。如空中手無有礙處，入聚落時心無所

【現代漢語翻譯】現代漢語譯本『就像被繩索束縛的鹿能夠脫身嗎？還能憶念原來的地方嗎？』因此，比丘進入村落時，應當像上面所說的各種比喻那樣行事。進入村落時，要像蜜蜂採花一樣，不損害花朵的顏色和香味，只是攝取它的味道。進入村落時，不要執著於色、聲、香、味、觸、法，只是爲了行善而進入村落。正如世尊所說：『如果有比丘想要進入村落時，生起這樣的念頭：「信徒所有的東西都應該全部佈施給我，不要給其他人。希望多給我，不要給我少。希望佈施好的東西，不要給我壞的。因為恭敬心而佈施，不要不恭敬地給我。」這樣想之後進入村落中，所求的種種都不能如願。在所求之處都生起退卻之心，愁苦憂慮、慚愧苦惱、不快樂。如果有比丘，想要進入村落乞食時，不生起這樣的念頭：「信徒所有的東西都應該全部佈施給我，不要給其他人。希望多給我，不要給我少。希望佈施好的東西，不要給我壞的。乃至不恭敬地給我。」不這樣想而進入村落時，所得的多少好壞等等，不生起愁苦憂慮、慚愧苦惱之心。諸位比丘！迦葉（Kasyapa，人名，佛教中的一位重要弟子）進入村落時，始終不生起這樣的念頭。不生起這樣的念頭，所以在好壞多少一切事情中不生起退卻之心。乃至不生起苦惱不快樂之心。『你行走時要恒常，像蜜蜂採花木，所獲得的無論是好是壞，或者遲或早得到。像蜜蜂攝取花的味道，不破壞它的顏色和香味，修行者行走在世間，修習善行也應該像這樣。彼此不互相違背，正確地觀察其中的過患，應該自我觀察自身，好的應該做，壞的不要做。你的坐具準備好了嗎？家族的束縛解脫了嗎？就像蠶蟲一樣把自己纏繞在繭里。』因此，要像蜜蜂的比喻那樣進入村落而行，對於六塵（色、聲、香、味、觸、法）不攝取它的味道。就像在空中用手一樣，沒有阻礙的地方，進入村落時心中沒有執著。

【English Translation】 English version 『Just as a deer bound by ropes, can it escape? Can it remember its original place?』 Therefore, when a Bhikkhu (Buddhist monk) enters a village, he should act according to the various similes mentioned above. When entering a village, he should be like a bee collecting nectar from flowers, without harming their color or fragrance, but only taking their essence. When entering a village, he should not be attached to sights, sounds, smells, tastes, textures, or mental objects (the six sense objects), but should enter the village solely for the sake of doing good. As the World-Honored One (Buddha) said: 『If a Bhikkhu wishes to enter a village, he should not think: 「May all that the donors have be given entirely to me, and not to others. May they give much to me, and not little. May they give the best things, and not the worst. May they give with reverence, and not without reverence.」 Having thought thus, when he enters the village, all that he seeks will not be as he wishes. In all the places he seeks, he will develop a retreating mind, sorrow, worry, shame, suffering, and unhappiness. If a Bhikkhu wishes to enter a village to beg for alms, he should not think thus: 「May all that the donors have be given entirely to me, and not to others. May they give much to me, and not little. May they give the best things, and not the worst. Even if they give without reverence.」 Not thinking thus, when he enters the village, whatever he obtains, whether much or little, good or bad, he will not develop sorrow, worry, shame, or suffering. O Bhikkhus! When Kasyapa (name of a person, an important disciple in Buddhism) enters a village, he never has such thoughts. Because he does not have such thoughts, he does not develop a retreating mind in all matters, whether good, bad, much, or little. He does not develop suffering or unhappiness. 『When you walk, be constant, like a bee collecting from flowers and trees, whatever you obtain, whether good or bad, whether you get it sooner or later. Like a bee taking the taste of a flower, without destroying its color and fragrance, a hermit (referring to a spiritual practitioner) walking in the world, cultivating goodness should be like that. Do not contradict each other, correctly observe the faults within, you should observe yourself, what is good should be done, what is bad should not be done. Is your seat ready? Are the bonds of your family untied? Like a silkworm, you entangle yourself in a cocoon.』 Therefore, like the simile of the bee, enter the village and walk, do not take the taste of the six sense objects (sight, sound, smell, taste, touch, and mental objects). Like a hand in the sky, there is no obstruction, when entering the village, the mind is without attachment.

礙亦應如此。如世尊說告諸比丘：『汝等意謂行何等行，比丘堪為檀越家作師範耶？』比丘即答佛言：『世尊是諸法根本，亦知諸法次第，亦是大醫。唯愿世尊為我等解說，諸比丘聞已然後得解。』世尊即時動手于空，告諸比丘言：『此手今空中迴轉無礙無繫縛。諸比丘行世，心無礙無繫縛亦應如此。若人求財者，作心制身然後乃得。若欲求福，繫心苦身後乃得報。若有比丘於好于噁心生平等，見他得利如己所得，心生隨喜。如此比丘堪為世人作師。諸比丘！迦葉入聚落時，不礙不縛不取。欲得利者求利、欲得福者求福。如自己得利歡喜，見他得利歡喜亦復同之。如手空中轉無礙無繫縛。

「『若善入聚落，　　衰利心平等，　　同梵共入聚，　　不生嫉妒心。　　汝所親識舍，　　無別親舊處，　　是名師行法。』

「比丘入檀越家內所行法，不應調戲、不應自恃憍慢、不應輕躁、不應無忌難所說、不應雜亂無端緒語、不應坐處遠故低身就他共語、復不應相逼坐共談、不應偏蹲危坐、不中大笑而坐。雖執威儀，不應示現有德相貌而坐，不應累髀而坐、不應累膝而坐、不應累腳而坐、不應用手左右撈摸而坐、不應動腳不住而坐，不中大甕器上而坐，不中與比丘尼獨靜房內而坐，不中與女人獨房內坐，不

【現代漢語翻譯】現代漢語譯本：障礙也應該如此看待。正如世尊（Bhagavan，指佛陀）告誡眾比丘（bhikkhus，佛教僧侶）說：『你們認為修行何種行為，比丘才能成為施主家的榜樣呢？』比丘們回答佛陀說：『世尊是諸法（dharmas，宇宙萬物的規律和現象）的根本，也知道諸法的次第，也是偉大的醫生。只希望世尊為我們解說，眾比丘聽了之後才能理解。』世尊隨即抬手在空中，告訴眾比丘說：『這隻手現在在空中迴轉，沒有阻礙，沒有束縛。眾比丘在世間行走，心無阻礙，無束縛也應該如此。如果有人求財，先約束自己的心和身體，然後才能得到。如果想要求福，約束自己的心，使身體受苦，然後才能得到回報。如果有比丘對於好與壞，心中生起平等心，見到他人得到利益，如同自己得到一樣，心中生起隨喜。這樣的比丘堪能作為世人的榜樣。諸位比丘！迦葉（Kasyapa，佛陀的弟子之一）進入村落時，不阻礙，不束縛，不強取。想要得到利益的人就去求利，想要得到福報的人就去求福。如同自己得到利益一樣歡喜，見到他人得到利益也同樣歡喜。就像手在空中轉動，沒有阻礙，沒有束縛一樣。』『如果善於進入村落，對於衰敗和利益心懷平等，與同修梵行（brahmacarya，清凈的行為）的人一同進入村落，不生起嫉妒心。在你所親近認識的施主家，沒有特別親疏遠近的分別，這叫做師範的行爲準則。』比丘進入施主家中所應遵守的法則：不應該戲弄調笑，不應該自恃傲慢，不應該輕浮急躁，不應該不加顧忌，隨便說話，不應該雜亂無章，沒有頭緒地說話，不應該因為座位離得遠就彎腰湊過去和人說話，也不應該緊挨著別人坐著交談，不應該偏著身子蹲著坐，不應該大笑而坐。即使保持威儀，也不應該顯露出自己有德行的樣子而坐，不應該把腿疊放在一起坐，不應該把膝蓋疊放在一起坐，不應該把腳疊放在一起坐，不應該用手在左右摸來摸去地坐，不應該動著腳不安穩地坐，不應該坐在大甕器上，不應該和比丘尼（bhikkhuni，佛教女僧侶）單獨在安靜的房間里坐，不應該和女人單獨在房間里坐。

【English Translation】 English version: Obstruction should also be viewed in this way. As the Bhagavan (the Blessed One, referring to the Buddha) said to the bhikkhus (Buddhist monks): 'What kind of conduct do you think a bhikkhu should practice to be a model for the donor's family?' The bhikkhus replied to the Buddha: 'Bhagavan is the root of all dharmas (teachings, laws, and phenomena), knows the order of all dharmas, and is also a great physician. We only hope that Bhagavan will explain it to us, so that the bhikkhus can understand after hearing it.' The Bhagavan then raised his hand in the air and told the bhikkhus: 'This hand is now turning in the air without obstruction or bondage. When bhikkhus walk in the world, their minds should be without obstruction or bondage. If someone seeks wealth, they must first restrain their mind and body before they can obtain it. If they want to seek blessings, they must restrain their mind and make their body suffer before they can be rewarded. If a bhikkhu has equanimity towards good and evil, and rejoices when others gain benefits as if they were their own, such a bhikkhu is worthy of being a model for the world. Bhikkhus! When Kasyapa (one of the Buddha's disciples) enters a village, he does not obstruct, bind, or seize. Those who want to gain benefits seek benefits, and those who want to gain blessings seek blessings. Just as they rejoice when they gain benefits themselves, they also rejoice when they see others gain benefits. It is like a hand turning in the air without obstruction or bondage.' 'If you are good at entering villages, have equanimity towards decline and gain, enter villages together with those who practice brahmacarya (holy life), and do not give rise to jealousy. In the homes of donors you are familiar with, do not have special distinctions of closeness or distance. This is called the code of conduct for a teacher.' The rules of conduct for a bhikkhu when entering a donor's home: one should not joke or tease, one should not be arrogant or conceited, one should not be frivolous or impetuous, one should not speak carelessly without restraint, one should not speak in a disorganized and incoherent manner, one should not lean over to talk to others because the seat is far away, nor should one sit too close to others to talk, one should not sit with one's body leaning to one side, one should not sit laughing loudly. Even when maintaining dignity, one should not sit in a way that shows off one's virtuous appearance, one should not sit with one's legs crossed, one should not sit with one's knees crossed, one should not sit with one's feet crossed, one should not sit with one's hands groping around, one should not sit with one's feet moving restlessly, one should not sit on a large urn, one should not sit alone with a bhikkhuni (Buddhist nun) in a quiet room, and one should not sit alone with a woman in a room.

得下處坐為高坐人說法。比丘應一切衰利中常應忍辱，是名入家中比丘坐法。

「入家中上座比丘法。上座應知時、知齊量、知己身、知大眾、知人德行高下，應教諸比丘威儀，應為諸白衣如法而說，教令聽法教令讀誦，如是應廣種種教諸善法。咒愿時到復應咒愿。是名家中上座法。

「爾時世尊在舍衛國。憍娑羅國有一住處，眾多比丘欲夏安居。諸比丘共相議言：『我等夏安居中，云何得安隱安樂行道？』復共議言：『欲得安隱行道者，當共作制，不聽有所言說。欲有所須，當用手作相貌索。』夏安居竟，諸比丘相隨到世尊所禮拜問訊。佛見已知而故問：『夏中得安隱歡樂行道不？』諸比丘答世尊言：『得安隱行道。』佛復問言：『汝等共作制限？』答言：『共作不語法限。』佛言：『此作冤家法限共住，乃至是苦云何言樂？從今已后，不聽諸比丘作不語制。』

「是眾上座布薩時，若有檀越來，應為說法慰喻。於一座中有比丘，字優波斯那，其性闇鈍不習學三藏，兼言辭訥鈍。僧聚集時有檀越來，不能為說法不能慰勞答謝。檀越心疑，不知眾僧為何緣見慊無所言說？如是展轉世尊聞之，告諸比丘：『從今已去，眾集時，白衣來者，上座應當為說法慰喻。上座若不能者，當語第二上座，上座若不

【現代漢語翻譯】現代漢語譯本：『（比丘）應該在較低的位置坐下，為坐在高位的人說法。比丘在一切衰敗和利益中，都應該常懷忍辱之心，這便是進入俗家（接受供養）的比丘的坐法。』

『進入俗家（接受供養）的上座比丘的法則。上座應該知道時機，知道適量的限度，瞭解自身的情況，瞭解大眾的需求，瞭解人們德行的高低。應該教導眾比丘威儀，應該為在家居士如法地說法，教導他們聽法、教導他們讀誦經典，像這樣廣泛地教導各種善法。在咒愿的時機到來時，還應該為他們咒愿。這便是進入俗家的上座的法則。』

『當時，世尊在舍衛國（Śrāvastī）。憍薩羅國（Kośala）有一個住處，許多比丘想要在那裡進行夏季安居。眾比丘共同商議說：『我們在這個夏季安居期間，要如何才能安穩快樂地修行呢？』又共同商議說：『想要安穩地修行，就應當共同制定規約，不允許有任何言語。如果有什麼需要，就用手勢來表達。』夏季安居結束后，眾比丘跟隨彼此來到世尊處，禮拜問訊。佛陀見到他們的情況，明知故問：『這個夏天過得安穩快樂嗎？修行順利嗎？』眾比丘回答世尊說：『過得很安穩，修行也很順利。』佛陀又問：『你們共同制定了什麼規約嗎？』回答說：『共同制定了不說話的規約。』佛陀說：『這種制定如同仇家一樣，共同生活在一起，乃至是苦，怎麼能說是快樂呢？從今以後，不允許眾比丘制定不說話的規約。』

『僧團的上座在布薩（Poṣadha）時，如果有施主前來，應該為他們說法，進行慰問和開導。在一個僧團中，有一位比丘，名叫優波斯那（Upasena），他天性愚鈍，不學習三藏（Tripiṭaka），而且言辭遲鈍。僧團聚集時，如果有施主前來，他不能為他們說法，也不能慰問和答謝。施主心中疑惑，不知道眾僧為什麼見面后默默無語？像這樣輾轉傳到世尊那裡，世尊告訴眾比丘：『從今以後，僧團聚集時，如果有在家居士前來，上座應當為他們說法，進行慰問和開導。如果上座不能，就應當告訴第二上座，如果上座不』

【English Translation】 English version: 『(A Bhikṣu) should sit in a lower position and preach to those sitting in higher positions. A Bhikṣu should always be patient amidst all decline and gain; this is called the sitting etiquette for a Bhikṣu entering a house (to receive offerings).』

『The rules for a senior Bhikṣu entering a house (to receive offerings). The senior should know the proper time, know the appropriate amount, know his own situation, know the needs of the assembly, and know the high and low of people's virtues. He should teach the Bhikṣus proper conduct, and should preach to the laypeople according to the Dharma, teaching them to listen to the Dharma and to recite the scriptures. In this way, he should extensively teach all kinds of good Dharmas. When the time for blessings arrives, he should also offer blessings. This is the rule for a senior in a house.』

『At that time, the World Honored One was in Śrāvastī (舍衛國). In the country of Kośala (憍娑羅國), there was a dwelling place where many Bhikṣus wanted to observe the summer retreat. The Bhikṣus discussed together, saying, 『How can we practice the path peacefully and happily during this summer retreat?』 They further discussed, saying, 『If we want to practice peacefully, we should make a rule together that no speech is allowed. If there is anything needed, we should use hand gestures to ask for it.』 After the summer retreat, the Bhikṣus followed each other to the place of the World Honored One, bowing and inquiring. The Buddha saw their situation and knowingly asked, 『Was the summer peaceful and happy? Was the practice smooth?』 The Bhikṣus answered the World Honored One, saying, 『It was peaceful, and the practice was smooth.』 The Buddha further asked, 『Did you make any rules together?』 They answered, 『We made a rule of silence together.』 The Buddha said, 『This kind of rule is like living together as enemies, and even if it is suffering, how can you say it is happiness? From now on, Bhikṣus are not allowed to make a rule of silence.』

『When the Sangha's senior is performing the Poṣadha (布薩) ceremony, if a donor comes, he should preach the Dharma to them, offering comfort and guidance. In one Sangha, there was a Bhikṣu named Upasena (優波斯那), who was by nature dull and did not study the Tripiṭaka (三藏), and was also slow in speech. When the Sangha gathered, if a donor came, he could not preach the Dharma to them, nor could he offer comfort or thanks. The donor was doubtful, wondering why the Sangha was silent upon meeting them. This was reported to the World Honored One, who told the Bhikṣus, 『From now on, when the Sangha gathers, if a layperson comes, the senior should preach the Dharma to them, offering comfort and guidance. If the senior cannot, he should tell the second senior, if the senior does not』

語得罪。若語第二上座，不用其言，亦自得罪。』

「比丘行道中，若見同出家人及見白衣，應當問來方所，語言：『善安隱來不？』是名言語法。一時有眾多比丘在路而行，身體疲極意欲止息，心疑不敢。后時往白世尊。佛言：『聽諸比丘遠行之時路邊止息。』

「若和尚阿阇梨有所犯，眾僧羯磨驅出羯磨成已，弟子即失依止。若弟子犯事，眾僧羯磨成已，亦失依止。若弟子和尚阿阇梨語言：『從今已去不須我邊住。』心決定者，爾時即失依止。若明相未現，與和尚阿阇梨別，亦失依止。

「若比丘僧中有所犯事，僧與謫罰。若此比丘求乞一日假至後日者，上座應聽呵責羯磨、驅出羯磨、發起善心羯磨、實示現羯磨、覆缽羯磨、不語羯磨。如此羯磨懺悔已，后眾僧與作舍羯磨。是名放舍法。

「經行處經行，不得余處經行。坐禪處坐禪，不得余處。行時不中生疲厭心、不中生散亂心而行。若經行處地不平者，應當平之莫令高下。爾時世尊在波羅祇國，告侍者那伽波羅：『取吾洗浴衣來。』得已著衣經行。佛經行時，帝釋化作金舍，前禮佛足白世尊言：『愿受此金舍經行。』爾時佛在毗舍離經行，六群比丘著革屣隨佛經行。佛言：『弟子法，和尚阿阇梨前著革屣經行，乃至經行處亦不得經行

【現代漢語翻譯】現代漢語譯本：如果對比丘說冒犯的話，就會因此得罪。如果對第二上座（寺院中地位僅次於住持的僧人）說話，不聽從他的話，也會因此得罪。

『比丘在路上行走時，如果見到其他出家人或者在家居士，應當詢問他們從哪裡來，並說：『一路平安嗎？』這叫做合宜的言語。』曾經有一段時間，許多比丘在路上行走，身體疲憊想要休息，但心中猶豫不敢。後來他們去稟告世尊（佛陀）。佛說：『允許各位比丘在遠行的時候在路邊休息。』

如果和尚（親教師）或阿阇梨（導師）犯了錯誤，僧團通過羯磨（一種僧團會議的決議）將其驅逐出去，羯磨完成後，弟子就失去了依止。如果弟子犯了事，僧團通過羯磨，也失去了依止。如果弟子對和尚或阿阇梨說：『從今以後不需要我住在你這裡了。』如果心意已決，那麼當時就失去了依止。如果在黎明之前與和尚或阿阇梨告別，也失去了依止。

如果比丘在僧團中犯了錯誤，僧團會給予懲罰。如果這個比丘請求給予一天的假期到第二天，上座（資歷高的僧人）應當允許呵責羯磨（譴責的羯磨）、驅出羯磨（驅逐的羯磨）、發起善心羯磨（發起善心的羯磨）、真實示現羯磨（真實示現的羯磨）、覆缽羯磨（一種嚴重的懲罰）、不語羯磨（禁止說話的懲罰）。在這些羯磨懺悔之後，僧團再為他做舍羯磨（恢復資格的羯磨）。這叫做放舍法。

應該在經行處（專門用於行禪的地方）經行，不能在其他地方經行。應該在坐禪處（專門用於坐禪的地方）坐禪，不能在其他地方。行走時，不應該產生疲憊厭倦的心，不應該產生散亂的心而行走。如果經行處地面不平，應當將其弄平，不要讓它高低不平。』當時，世尊在波羅祇國，告訴侍者那伽波羅（侍者的名字）：『拿我的洗浴衣來。』拿到后，穿上衣服經行。佛經行時，帝釋（天神之王，Indra）化作金舍（金色的房屋），上前禮拜佛足，對世尊說：『希望您接受這個金舍用來經行。』當時佛在毗舍離（地名，Vaishali）經行，六群比丘（指六個行為不端的比丘）穿著革屣（皮鞋）跟隨佛經行。佛說：『按照規矩，弟子不應該在和尚或阿阇梨面前穿著革屣經行，甚至不應該在他們經行的地方經行。

【English Translation】 English version: 'If one speaks offensively to a Bhikshu (monk), one will thereby incur offense. If one speaks to the second senior monk (the monk in the monastery second in rank to the abbot) and does not heed his words, one will also incur offense.'

'When a Bhikshu is walking on the road, if he sees a fellow member of the Sangha (monastic community) or a layperson, he should ask where they are coming from and say, 'Did you come in peace and safety?' This is called proper speech.' At one time, many Bhikshus were walking on the road, and their bodies were exhausted, and they wanted to rest, but they hesitated in their minds. Later, they went and reported this to the World Honored One (Buddha). The Buddha said, 'I allow all Bhikshus to rest by the roadside when traveling far.'

If the Upadhyaya (preceptor) or Acharya (teacher) has committed an offense, and the Sangha expels him through a Karma (formal act of the Sangha), once the Karma is completed, the disciple immediately loses his dependence. If the disciple commits an offense, and the Sangha completes a Karma, he also loses his dependence. If the disciple says to the Upadhyaya or Acharya, 'From now on, I do not need to live near you,' and his mind is resolute, then at that moment he loses his dependence. If he bids farewell to the Upadhyaya or Acharya before dawn, he also loses his dependence.

If a Bhikshu commits an offense in the Sangha, the Sangha will impose a penalty. If this Bhikshu requests a one-day leave until the next day, the senior monk (the most senior monk) should allow the Reproach Karma, the Expulsion Karma, the Arousing Good Intention Karma, the True Manifestation Karma, the Overturning the Bowl Karma (a severe punishment), and the Silence Karma (a punishment of silence). After repenting for these Karmas, the Sangha will then perform the Abandonment Karma (restoration of eligibility) for him. This is called the Abandonment Dharma.

One should practice walking meditation in the walking meditation area, and not in other places. One should meditate in the meditation area, and not in other places. When walking, one should not generate a mind of weariness or aversion, and one should not walk with a distracted mind. If the ground in the walking meditation area is uneven, it should be leveled, and not be allowed to be high and low.' At that time, the World Honored One was in the country of Parajika, and said to the attendant, Naga-pala (name of the attendant): 'Bring my bathing robe.' After receiving it, he put on the robe and practiced walking meditation. When the Buddha was practicing walking meditation, Indra (king of the gods) transformed into a golden house (golden dwelling), and came forward to prostrate at the Buddha's feet and said to the World Honored One, 'May you accept this golden house for walking meditation.' At that time, the Buddha was practicing walking meditation in Vaishali (name of a place), and the group of six Bhikshus (referring to six monks with improper conduct) were following the Buddha in leather shoes (leather sandals). The Buddha said, 'According to the rules, disciples should not wear leather shoes in front of the Upadhyaya or Acharya, and should not even practice walking meditation in the place where they practice walking meditation.'

。況吾前著革屣、吾經行處經行耶！』如是廣應知。有行摩那埵比丘，眾僧經行處經行。佛見之即制：『不聽有罪比丘清凈比丘經行處經行。』有比丘露地經行，值天大雨污濕衣盡，愁憂不樂。佛聞已告諸比丘：『聽比丘作經行舍。』比丘在耆阇崛山中露地經行，值天卒風暴雨兼復日熱所逼。佛聞此因緣，聽諸比丘作經行舍。復於一時比丘尼住處，下座比丘尼在上座尼前經行，憍慢自大無恭敬心。六群比丘尼見諸下座尼惱上座亦學，故來上座前經行。以是因緣世尊聞之，不聽下座比丘尼上座前經行，上座尼經行處下座尼不得在中經行。

「有比丘體上生瘡，醫教治法，用唾涂瘡上，燒熱瓦熨之，令加脫瘡得差。醫如此分處，佛即聽之。有一時諸比丘，在僧房中新涂治彩畫，為寒故燃火，煙燻彩色皆壞。佛聞之不聽，若寒者教露地燃火自炙。諸比丘后時白世尊：『露地燃火自炙，炙前後寒、炙后前寒，不能令溫。』佛聞之，聽房中燃火自炙，但使無煙。

「諸比丘住處房前巷間，處處小便污地臭氣皆不可行。佛聞之告諸比丘：『從今已去不聽諸比丘僧伽藍中處處小行，當聚一屏猥處，若瓦瓶若木筒埋地中就中小行。小行已以物蓋頭，莫令有臭。』

「有諸比丘，寒時露洗足，寒切極苦。佛聞之，聽用

【現代漢語翻譯】現代漢語譯本：『何況我之前穿著革屣（用皮革做的鞋子），我經行的地方你也能經行嗎！』應當像這樣廣泛地瞭解。有位行摩那埵（行為不具足）的比丘，在眾僧經行的地方經行。佛陀看見后就制定：『不允許有罪的比丘在清凈比丘經行的地方經行。』有比丘在露天的地方經行，遇到天下大雨，衣服全部被淋濕，感到憂愁不快樂。佛陀聽聞后告訴眾比丘：『允許比丘建造經行舍（專門用於經行的場所）。』比丘們在耆阇崛山（山名，意為鷲峰山）中露天經行，遇到突然的大風暴雨，加上太陽暴曬，感到非常難受。佛陀聽聞此事因緣，允許比丘們建造經行舍。又有一次，在比丘尼居住的地方，下座（資歷淺）的比丘尼在上座（資歷深）的比丘尼面前經行，顯得驕慢自大，沒有恭敬心。六群比丘尼（指行為不端的比丘尼）看見下座比丘尼讓上座比丘尼感到惱怒，也跟著學，故意來到上座比丘尼面前經行。因為這個緣故，世尊聽聞后，不允許下座比丘尼在上座比丘尼面前經行，上座比丘尼經行的地方，下座比丘尼不得在其中經行。

『有比丘身上生瘡，醫生教他治療的方法，用唾沫塗在瘡上，然後用燒熱的瓦片熨燙，使瘡加速脫落痊癒。醫生這樣安排處理，佛陀就允許了。』有一次，眾比丘在僧房中新塗抹彩繪，因為寒冷所以在房中燃火，煙燻壞了彩繪。佛陀聽聞后不允許這樣做，如果感到寒冷，就教他們在露天的地方燃火自己取暖。比丘們後來稟告世尊：『在露天燃火自己取暖，烤前面的時候後面冷，烤後面的時候前面冷，不能使身體暖和。』佛陀聽聞后，允許在房中燃火自己取暖，但要保證沒有煙。

『眾比丘居住的地方，房前巷子里，到處小便，弄得地上污穢不堪，臭氣熏天，無法通行。』佛陀聽聞后告訴眾比丘：『從今以後不允許眾比丘在僧伽藍（寺院）中到處小便，應當聚集到一個隱蔽的地方，用瓦罐或木桶埋在地下，就在裡面小便。小便後用東西蓋住，不要讓臭氣散發出來。』

『有些比丘，在寒冷的時候露天洗腳，感到寒冷刺骨，非常痛苦。』佛陀聽聞后，允許用...

【English Translation】 English version: 'Moreover, I previously wore leather shoes (ge xi), can you walk where I walk!' You should understand this extensively. There was a probationary (mana-tto) Bhikshu (monk), walking where the Sangha (community of monks) walked. The Buddha saw this and established a rule: 'Sinful Bhikshus are not allowed to walk where pure Bhikshus walk.' There was a Bhikshu walking in an open area, and he encountered heavy rain, soaking all his clothes, causing him to be sad and unhappy. Upon hearing this, the Buddha told the Bhikshus: 'Bhikshus are allowed to build walking halls (jing xing she, a place specifically for walking meditation).' The Bhikshus were walking in the open air on Gijjhakuta Mountain (Qi She Jue Shan, Vulture Peak Mountain), and they encountered sudden strong winds and heavy rain, coupled with the scorching sun, causing them great discomfort. Upon hearing this, the Buddha allowed the Bhikshus to build walking halls. Furthermore, on one occasion, in the residence of the Bhikshunis (nuns), junior Bhikshunis were walking in front of senior Bhikshunis, appearing arrogant and disrespectful. The group of six Bhikshunis (Liu Qun Bi Qiu Ni, referring to Bhikshunis with improper conduct) saw the junior Bhikshunis annoying the senior Bhikshunis and imitated them, deliberately walking in front of the senior Bhikshunis. Because of this, the World Honored One (Shi Zun) heard of it and forbade junior Bhikshunis from walking in front of senior Bhikshunis; junior Bhikshunis were not allowed to walk in the area where senior Bhikshunis were walking.

'A Bhikshu had sores on his body, and the doctor taught him a treatment method, applying saliva to the sores and then ironing them with heated tiles to accelerate the shedding and healing of the sores.' The doctor arranged this treatment, and the Buddha allowed it. Once, the Bhikshus were newly painting and decorating the Sangha hall, and because of the cold, they lit a fire in the room, and the smoke damaged the paint. Upon hearing this, the Buddha forbade it; if they felt cold, he taught them to light a fire in the open air to warm themselves. Later, the Bhikshus reported to the World Honored One: 'When warming ourselves by the fire in the open air, the front is cold when the back is warm, and the back is cold when the front is warm, making it impossible to warm the body.' Upon hearing this, the Buddha allowed them to light a fire in the room to warm themselves, but it had to be smokeless.

'In the places where the Bhikshus resided, in front of the rooms and in the alleys, they urinated everywhere, making the ground filthy and the stench unbearable.' Upon hearing this, the Buddha told the Bhikshus: 'From now on, Bhikshus are not allowed to urinate everywhere in the Sangharama (monastery); they should gather in a secluded place, bury a tile pot or wooden bucket in the ground, and urinate inside it. After urinating, cover it with something to prevent the odor from spreading.'

'Some Bhikshus, when washing their feet in the open air during the cold season, felt extremely cold and painful.' Upon hearing this, the Buddha allowed them to use...

或銅或瓦或木作器著舍內，就中洗足。

「諸比丘所用缽生穿破，破處飲食在中臭不可用。佛聽作熏缽爐，若麻子若胡麻子搗破用涂缽，爐上安缽在中熏之。此爐熏缽已竟，好舉莫令見雨。

「若比丘用神通力在空中住，欲受戒者、師及眾僧在地，不得受戒。若師在空中，受戒者及眾僧在地，亦不得受戒。若僧在空中，師及受戒者在地，不得受戒。師及弟子及眾僧皆在空中，亦不得受戒。何以故？空中無齊限可結界故。若比丘夜中著三衣肩上，乘神通向余處去，不失衣也。若衣在地，比丘乘神通在空中，若明相未現還下足蹈衣邊地，不失衣。若明相現，足不蹈衣邊地，失衣。何以故？空是界外故。有諸比丘乘神通空中，思欲飲水，佛聽飲之。雖聽飲水，未知何方而得飲水？若持衣入水恐落水中，若著岸上覆恐失衣。佛教令取水時，一腳入水、一腳在岸上得取水。是名虛空法。

「氣有二種：一者上氣、二者下氣，出時莫當人張口令出，要回面向無人處張口令出。若下氣欲出時，不聽眾中出，要作方便出外，至無人處令出，然後回來入眾，莫使眾譏嫌污賤。入塔中時，不應放下氣令出。塔舍中、安塔樹下、大眾中，皆不得令出氣。師前、大德上座前，亦不得放下風出聲。若腹中有病急者，應出外，莫

【現代漢語翻譯】現代漢語譯本：或者用銅、或者用瓦、或者用木頭製作的器皿放在住所內，就在其中洗腳。

『各位比丘使用的缽如果出現破損，破損處殘留的食物會腐臭，無法使用。佛允許製作熏缽爐，用麻子或者胡麻子搗碎后塗在缽上，將缽放在爐上燻烤。熏缽完畢后，要妥善保管，不要讓它淋雨。

『如果比丘使用神通力停留在空中，想要接受戒律，而授戒的師父和僧眾在地上，這樣是不能接受戒律的。如果師父在空中，受戒者和僧眾在地上，也是不能接受戒律的。如果僧眾在空中，師父和受戒者在地上，也是不能接受戒律的。師父、弟子和僧眾都在空中，也是不能接受戒律的。為什麼呢？因為空中沒有確定的界限可以用來結界。如果比丘晚上穿著三衣披在肩上，憑藉神通前往其他地方，不會失去這些衣服。如果衣服在地上，比丘憑藉神通在空中，如果天亮之前回到地面，腳踩在衣服的邊緣，就不會失去衣服。如果天亮了，腳沒有踩在衣服的邊緣，就會失去衣服。為什麼呢？因為空中是在結界之外。有些比丘憑藉神通在空中，想要喝水，佛允許他們喝水。雖然允許喝水，但不知道從哪裡取水。如果拿著衣服進入水中，恐怕會掉入水中；如果放在岸上，又恐怕會丟失衣服。佛陀教導說，取水時，一隻腳站在水中，一隻腳站在岸上，就可以取水。這叫做虛空法。』

『氣有兩種：一種是上氣（打嗝），一種是下氣（放屁）。呼出上氣時，不要對著別人張口，要轉過臉面向沒有人的地方張口呼出。如果想要放出下氣，不允許在人群中放出，要找個借口出去，到沒有人的地方放出，然後再回來加入人群，不要讓大家譏笑嫌棄。進入佛塔時，不應該放下氣放出。在塔的住所中、安放佛塔的樹下、大眾之中，都不得放出下氣。在師父、大德上座面前，也不得放下風發出聲音。如果腹中有病，情況緊急，應該出去，不要……』

【English Translation】 English version: Or using copper, or using tile, or using wood to make utensils placed inside the dwelling, and use them to wash feet.

'If the bowls used by the Bhikkhus are cracked, the food remaining in the cracks will become rotten and unusable. The Buddha allows the making of incense burners for bowls. Grind sesame seeds or flax seeds and apply them to the bowl, then place the bowl on the burner to be smoked. After the bowl has been smoked, store it properly and do not let it get rained on.'

'If a Bhikkhu uses supernatural powers to stay in the air and wishes to receive precepts, but the teacher and the Sangha are on the ground, he cannot receive the precepts. If the teacher is in the air, and the receiver of precepts and the Sangha are on the ground, he also cannot receive the precepts. If the Sangha is in the air, and the teacher and the receiver of precepts are on the ground, he cannot receive the precepts. If the teacher, disciple, and Sangha are all in the air, they also cannot receive the precepts. Why? Because there are no fixed boundaries in the air to establish a boundary. If a Bhikkhu wears the three robes over his shoulders at night and goes to another place using supernatural powers, he will not lose the robes. If the robes are on the ground, and the Bhikkhu is in the air using supernatural powers, if he returns to the ground before dawn and steps on the edge of the robes, he will not lose the robes. If dawn breaks and his foot does not step on the edge of the robes, he will lose the robes. Why? Because the air is outside the boundary. Some Bhikkhus are in the air using supernatural powers and wish to drink water. The Buddha allows them to drink it. Although drinking water is allowed, it is not known where to get the water. If they take the robes into the water, they are afraid of falling into the water; if they put them on the shore, they are afraid of losing the robes. The Buddha taught that when taking water, one foot should be in the water and one foot should be on the shore to take the water. This is called the law of emptiness.'

'There are two kinds of air: one is upper air (burping), and the other is lower air (farting). When exhaling upper air, do not open your mouth towards people; turn your face to a place where there is no one and open your mouth to exhale. If you want to release lower air, you are not allowed to release it in the crowd; you must make an excuse to go outside, release it in a place where there is no one, and then return to the crowd, so that people do not ridicule and despise you. When entering a pagoda, you should not release lower air. In the pagoda's dwelling, under the tree where the pagoda is placed, and in the midst of the crowd, you must not release lower air. In front of the teacher and the senior elder, you must not release wind and make a sound. If you have a disease in your abdomen and it is urgent, you should go outside, do not...'

令人生污賤心。

「掃地法，不中眾在下，不得在上風掃地。

「食粥法，不得張口哈作聲，粥冷已徐徐密哈之。是名食粥法。

「爾時世尊在王舍城。有一比丘，婆羅門種姓，凈多污，上廁時以籌草刮下道，刮不已便傷破之，破已顏色不悅。諸比丘問言：『汝何以顏色憔悴，為何患苦？』即答言：『我上廁時惡此不凈，用籌重刮即自傷體，是故不樂。』諸比丘以上因緣具白世尊。佛喚此比丘問：『汝實爾不？』比丘白佛：『實爾。世尊。』佛言：『汝猶尚自污其身，況復餘人。』佛種種呵責此比丘已，語言：『應當自擁護身。若欲便利時，不得恣意用力放令出聲，應當徐徐漸漸令出。上廁去時，應先取籌草，至戶前三彈指作聲，若人非人令得覺知。戶前安衣處脫衣著上，若值天雨無藏衣處，持衣好自纏身。開戶看廁內，無諸毒蟲不？看已欲便利時，應徐徐次第抄衣而上，不得忽褰令露身體。』坐起法，不中倚側，當中而坐，莫令污廁兩邊。欲起時衣，次第漸漸而下，不得忽放。上廁法，一一三摩兜犍度中廣明。諸比丘上廁時，坐起處危疲寄。佛聞此已，聽行來處安好板，莫令高下不平。起止已竟，用籌凈刮令凈。若無籌，不得壁上拭令凈，不得廁板梁栿上拭令凈，不得用石，不得用青草。不聽諸

【現代漢語翻譯】現代漢語譯本：讓人產生厭惡和輕賤之心。

『掃地法，不應該在眾人之下，也不應該在上風處掃地。

『食粥法，不得張開嘴巴發出聲音，粥冷了要慢慢地、輕輕地吹氣。這叫做食粥法。』

『當時，世尊在王舍城。有一位比丘（bhikkhu，佛教僧侶），是婆羅門（Brahmin，印度教祭司種姓）種姓，總是覺得不乾淨，上廁所時用草片刮拭下身，刮個不停，結果傷破了面板，破了之後臉色不好。其他比丘問他說：『你為什麼臉色憔悴，有什麼痛苦？』他回答說：『我上廁所時厭惡那些不凈之物，用草片用力刮拭，結果傷到了自己，所以不高興。』其他比丘將這些情況詳細地告訴了世尊。佛陀叫來這位比丘，問道：『你真的這樣做了嗎？』比丘回答佛陀說：『確實如此，世尊。』佛陀說：『你尚且如此厭惡自己的身體，更何況是其他人呢。』佛陀種種責備這位比丘后，說道：『應當好好保護自己的身體。如果想要大小便時，不得隨意用力發出聲音，應當慢慢地、漸漸地讓它出來。去廁所時，應該先拿好草片，到門前彈指三次發出聲音，讓其他人或非人知道。在門前的放衣服的地方脫下衣服放好，如果遇到下雨沒有地方放衣服，就用衣服好好地裹住身體。打開門看看廁所裡面，有沒有毒蟲？看完之後想要大小便時，應該慢慢地、依次地提起衣服，不得突然掀開讓身體暴露出來。』坐起的方法，不應該倚靠在旁邊，應該坐在中間，不要讓污物沾到廁所的兩邊。想要起身時，衣服要依次地、漸漸地放下，不得突然放開。上廁所的方法，在《一一三摩兜犍度》（Ekottarikāgama，增一阿含經）中詳細說明。比丘們上廁所時，坐起的地方危險且容易疲勞。佛陀聽到這些情況后，允許在行走的地方安放好木板，不要讓它高低不平。起身和停止之後，用草片刮乾淨。如果沒有草片，不得在墻上擦拭乾凈，不得在廁所的板樑上擦拭乾凈，不得用石頭，不得用青草。不允許各位』

【English Translation】 English version: Causes a feeling of disgust and contempt.

『The method of sweeping: one should not sweep below the crowd, nor should one sweep upwind.』

『The method of eating porridge: one should not open one's mouth wide and make noise. If the porridge is cold, one should slowly and gently blow on it. This is called the method of eating porridge.』

『At that time, the World Honored One (Bhagavan, the Buddha) was in Rājagṛha (王舍城, a major city in ancient India). There was a bhikkhu (比丘, Buddhist monk), of Brahmin (婆羅門, a priestly caste in Hinduism) lineage, who was excessively concerned with cleanliness. When using the toilet, he would scrape his lower body with a reed, scraping incessantly until he injured himself. After injuring himself, his complexion was unhappy. The other bhikkhus asked him, 『Why is your complexion so haggard? What is your suffering?』 He replied, 『When I use the toilet, I detest the impurities, and I scrape too hard with the reed, injuring myself, and therefore I am unhappy.』 The bhikkhus reported this matter in detail to the World Honored One. The Buddha summoned this bhikkhu and asked, 『Is this true?』 The bhikkhu replied to the Buddha, 『It is true, World Honored One.』 The Buddha said, 『You are already disgusted with your own body, how much more so with others.』 After the Buddha had variously rebuked this bhikkhu, he said, 『You should protect your own body. When you wish to urinate or defecate, you should not arbitrarily exert force and make a sound; you should slowly and gradually let it out. When going to the toilet, you should first take a reed, and at the door, snap your fingers three times to make a sound, so that humans and non-humans may be aware. At the place for placing clothes in front of the door, take off your clothes and put them on top. If it rains and there is no place to store your clothes, wrap your body well with the clothes. Open the door and look inside the toilet, are there any poisonous insects? After looking, when you wish to urinate or defecate, you should slowly and gradually lift your clothes, and you should not suddenly lift them, exposing your body.』 The method of sitting and standing: one should not lean to the side, but should sit in the middle, so as not to soil both sides of the toilet. When you want to get up, the clothes should be lowered gradually and in order, and should not be released suddenly. The method of using the toilet is explained in detail in the Ekottarikāgama (一一三摩兜犍度, a Buddhist scripture). When the bhikkhus use the toilet, the place for sitting and standing is dangerous and tiring. Having heard this, the Buddha allowed a good board to be placed in the walking area, so that it is not uneven. After standing and stopping, use a reed to scrape clean. If there is no reed, do not wipe it clean on the wall, do not wipe it clean on the toilet board or beam, do not use a stone, do not use green grass. It is not permitted for all of you』

比丘土塊軟木皮軟葉奇木，皆不得用。所應用者，木竹葦作籌。度量法，極長者一磔，短者四指。已用者不得振令污凈者，不得著凈籌中。是名上廁用廁籌法。尊者迦葉惟說曰：『得用石用瓦。』曇無德不聽也。

「上廁有二處：一者起止處、二者用水處。用水處坐起褰衣，一切如起止處無異。廁戶前著凈瓶水，復應著一小瓶。若自有瓶者當自用，若無瓶者用廁邊小瓶，不得直用僧大瓶水令污。是名上廁用水法。

「嚼楊枝法。爾時諸比丘不嚼楊枝，口氣臭可惡。不嚼楊枝有五過患：一口氣臭；二咽喉中不凈；三痰癊宿食風冷不消；四不思飲食；五增人眼病。嚼楊枝有五種功德：一口氣香潔；二咽喉清凈；三除痰癊宿食；四思食；五眼無病。有諸比丘嚼楊枝時，或就僧坊內、或就眾僧凈地、或在經行處、或就師前、或大德上座前。佛聞之皆制不聽。復有諸比丘，木皮作楊枝。復有諸比丘，嚼短楊枝，即入咽喉中作患。佛亦制不聽。楊枝法度，長者一磔手，短者四指。弟子法，應晨朝取楊枝授與和尚阿阇梨。迦葉惟說曰：『嚼楊枝法，短者四指，嚼兩指。塔前、眾僧前、和尚阿阇梨前，不得張口大涕唾著地。若欲涕唾當屏猥處，莫令人惡賤。』是名㖒唾法。

「諸比丘食后須摘齒者，當用銅鐵骨竹木

【現代漢語翻譯】現代漢語譯本：比丘（bhiksu，佛教出家人）不得使用土塊、軟木皮、軟葉或奇特的木頭來清潔。應該使用竹子或蘆葦製作的廁籌。測量方法是，最長的長度為一拃（zhā，張開的手，拇指到中指的距離），最短的長度為四指。已經用過的廁籌不得抖動，以免弄髒乾淨的廁籌，也不得放入乾淨的廁籌堆中。這叫做上廁所使用廁籌的方法。尊者迦葉（Kasyapa，佛陀的弟子）特別說：『可以使用石頭或瓦片。』但曇無德（Dharmaguptaka，佛教律宗之一）不允許。上廁所有兩個地方：一是開始和結束的地方，二是用水的地方。在用水的地方坐下和站起時，都要提起衣服，一切都和開始和結束的地方一樣。廁所門前要放一個乾淨的水瓶，還應該放一個小瓶。如果自己有瓶子，就應該自己用；如果沒有瓶子，就用廁所旁邊的小瓶，不得直接用僧團的大瓶水，以免弄髒。這叫做上廁所用水的方法。嚼楊枝的方法。當時，比丘們不嚼楊枝，口氣臭穢令人厭惡。不嚼楊枝有五種過患：一是口氣臭穢；二是咽喉不乾淨；三是痰涎、宿食、風寒難以消化；四是不想吃東西；五是增加眼病。嚼楊枝有五種功德：一是口氣香潔；二是咽喉清凈；三是去除痰涎宿食；四是想吃東西；五是眼睛沒有疾病。有些比丘嚼楊枝時，或者在僧房內、或者在眾僧的凈地、或者在經行處、或者在師父面前、或者在大德上座面前。佛陀聽說了，都制定戒律禁止。還有些比丘，用樹皮做楊枝。還有些比丘，嚼短的楊枝，結果進入咽喉中造成疾病。佛陀也制定戒律禁止。楊枝的長度，長的為一拃手，短的為四指。作為弟子，應該早晨取楊枝交給和尚（upadhyaya，親教師）或阿阇梨（acarya，軌範師）。迦葉特別說：『嚼楊枝的方法，短的為四指，嚼兩指。在佛塔前、眾僧前、和尚阿阇梨前，不得張口大聲地吐痰吐唾沫在地上。如果想吐痰吐唾沫，應當到隱蔽的地方，不要讓人厭惡輕賤。』這叫做吐痰吐唾沫的方法。各位比丘飯後需要剔牙的時候，應當使用銅、鐵、骨、竹、木等材料。

【English Translation】 English version: Bhiksus (bhiksu, Buddhist monks) are not allowed to use clods of earth, cork bark, soft leaves, or unusual wood for cleaning. What should be used are toilet sticks made of bamboo or reeds. The method of measurement is that the longest should be one span (the distance from the tip of the thumb to the tip of the middle finger when the hand is fully extended), and the shortest should be four fingers. Used toilet sticks should not be shaken to avoid soiling clean ones, nor should they be placed among the clean toilet sticks. This is called the method of using toilet sticks when going to the toilet. Venerable Kasyapa (Kasyapa, a disciple of the Buddha) specifically said: 'Stones or tiles may be used.' But Dharmaguptaka (Dharmaguptaka, one of the Buddhist Vinaya schools) does not allow it. There are two places for going to the toilet: one is the place for starting and finishing, and the other is the place for using water. When sitting down and standing up at the place for using water, one should lift one's robes, and everything should be the same as at the place for starting and finishing. A clean water bottle should be placed in front of the toilet door, and a small bottle should also be placed there. If one has one's own bottle, one should use it oneself; if one does not have a bottle, one should use the small bottle next to the toilet, and one should not directly use the Sangha's large bottle of water, lest it be soiled. This is called the method of using water when going to the toilet. The method of chewing toothpicks. At that time, the bhiksus did not chew toothpicks, and their breath was foul and disgusting. Not chewing toothpicks has five faults: first, foul breath; second, unclean throat; third, phlegm, undigested food, and wind-cold are difficult to digest; fourth, lack of appetite; fifth, increased eye disease. Chewing toothpicks has five merits: first, fragrant and clean breath; second, clean throat; third, removal of phlegm and undigested food; fourth, appetite; fifth, no eye disease. When some bhiksus chewed toothpicks, they did so either inside the monastery, or in the clean area of the Sangha, or in the walking meditation area, or in front of their teacher, or in front of senior monks. The Buddha heard of this and established precepts to prohibit it. There were also some bhiksus who made toothpicks from tree bark. There were also some bhiksus who chewed short toothpicks, which then entered their throats and caused illness. The Buddha also established precepts to prohibit this. The length of the toothpick should be one span for the long one and four fingers for the short one. As a disciple, one should take the toothpick in the morning and give it to the Upadhyaya (upadhyaya, preceptor) or Acarya (acarya, teacher). Kasyapa specifically said: 'The method of chewing toothpicks is to chew two fingers of the short one, which is four fingers long. One should not open one's mouth wide and spit loudly on the ground in front of the stupa, the Sangha, or the Upadhyaya or Acarya. If one wants to spit, one should go to a secluded place and not cause others to be disgusted or despise one.' This is called the method of spitting. When the bhiksus need to pick their teeth after meals, they should use materials such as copper, iron, bone, bamboo, or wood.

葦作，不得令頭太尖傷破。若摘齒竟應洗凈，莫令有陳宿食使他污賤。是名摘齒法。

「諸比丘耳中塵垢滿，時佛聽用銅鐵骨角竹木葦作卻耳中垢。

「晨起嚼楊枝竟，須刮舌者，佛聽用銅鐵木竹𥯤作刮。是名刮舌法。

「小便法。欲覺知時即應起去，不得耐久住。是名小便法。小便處應安木屐，欲小行時當著屐屐上，莫令㖒唾小便污上。諸比丘住處，若有老病不堪遠上廁者，聽私屏處，若大甕若木筒埋地中作起止處，好覆上莫令人見。此行來處上應安好板，莫令不凈污之。

「云何名為不行？受具足者名之為行，不受具足名為不行。

「云何名為行法人？受具足者名行法人，不受具足名不行法人。是名行法。又行者，佛所聽者行，名為行。佛所不聽者，雖行名為不行。

「云何複名為行？法言是法、非法言非法、輕言是輕、重言是重，是名為行。非行者，法言非法、非法言法、輕言是重、重言是輕，是名非行法。

「又復行者，身三業乃至十善業是。不行者，身三業乃至十不善業是。又復行者，八正道是行，八邪道非行。又復行佛所制戒隨順行者，名之為行。不隨順行者，名為非行。是行非行法。第三事竟。略名一切章句，如是應廣知。」

毗尼母經卷第六大

【現代漢語翻譯】現代漢語譯本用蘆葦製作牙籤，不要讓頂端太尖銳，以免傷到牙齦。如果剔牙完畢，應該清洗乾淨，不要讓殘留的食物污垢留在上面。這叫做剔牙法。

『各位比丘，如果耳朵里積滿了耳垢，佛允許用銅、鐵、骨、角、竹、木、蘆葦等材料製作的工具來清潔耳垢。』

『早上嚼完楊枝后，需要刮舌苔的人，佛允許用銅、鐵、木、竹等材料製作的刮舌器。這叫做刮舌法。』

『小便的方法。當有尿意時，就應該立即起身去，不要長時間忍耐。這叫做小便法。小便的地方應該放置木屐，要小便時應當穿上木屐，不要讓唾液或小便玷汙木屐。各位比丘的住所，如果有年老體弱無法走遠去廁所的人，允許在隱蔽的地方，用大甕或木桶埋在地下作為便溺之處，要好好地遮蓋起來，不要讓人看見。這個便溺之處的上方應該安放好木板，不要讓污穢之物沾染。』

『什麼叫做「行」（修行）？受過具足戒的比丘叫做「行」，沒有受過具足戒的叫做「不行」。』

『什麼叫做「行法人」（修行之人）？受過具足戒的比丘叫做「行法人」，沒有受過具足戒的叫做「不行法人」。這叫做「行法」。另外，「行」就是指遵照佛所允許的去做，這叫做「行」。佛所不允許的，即使做了也叫做「不行」。』

『什麼又叫做「行」？說「是法」就是「是法」，說「非法」就是「非法」，說「輕」就是「輕」，說「重」就是「重」，這叫做「行」。不是「行」的是，說「是法」是「非法」，說「非法」是「是法」，說「輕」是「重」，說「重」是「輕」，這叫做「非行法」。』

『另外，「行」是指身口意三業的十善業。「不行」是指身口意三業的十不善業。另外，「行」是指八正道，「不行」是指八邪道。另外，「行」是指遵照佛所制定的戒律去修行，這叫做「行」。不遵照佛所制定的戒律去修行，這叫做「非行」。這就是「行」與「非行法」。第三件事完畢。簡略地說明了一切章句，應當這樣廣泛地理解。』

《毗尼母經》卷第六

【English Translation】 English version Make toothpicks from reeds, being careful not to make the tip too sharp to avoid injuring the gums. If you pick your teeth, you should wash the toothpick clean, and not allow old food residue to remain on it, making it unclean. This is called the method of picking teeth.

'Monks, if the ears are full of earwax, the Buddha allows the use of tools made of copper, iron, bone, horn, bamboo, wood, or reeds to remove earwax.'

'After chewing a willow branch in the morning, those who need to scrape their tongue, the Buddha allows the use of scrapers made of copper, iron, wood, or bamboo. This is called the method of scraping the tongue.'

'The method of urination. When you feel the urge to urinate, you should get up and go immediately, and not endure it for a long time. This is called the method of urination. Wooden clogs should be placed in the place for urination. When you want to urinate, you should wear the clogs, and not allow saliva or urine to contaminate them. In the dwellings of the monks, if there are elderly or sick who cannot go far to the toilet, they are allowed to use a private screened area, with a large urn or wooden bucket buried in the ground as a place to relieve themselves. It should be well covered so that people cannot see it. A good board should be placed above this place of passage, so that it is not contaminated by impurities.'

'What is called 'practice' (xing)? A Bhikshu (monk) who has received the full precepts is called 'practice'; one who has not received the full precepts is called 'non-practice.'

'What is called a 'practitioner of the Dharma' (xing faren)? A Bhikshu who has received the full precepts is called a 'practitioner of the Dharma'; one who has not received the full precepts is called a 'non-practitioner of the Dharma.' This is called 'practice of the Dharma.' Furthermore, 'practice' refers to acting in accordance with what the Buddha allows; this is called 'practice.' What the Buddha does not allow, even if done, is called 'non-practice.'

'What else is called 'practice'? Saying 'this is Dharma' when it is Dharma, saying 'this is not Dharma' when it is not Dharma, saying 'light' when it is light, saying 'heavy' when it is heavy, this is called 'practice.' What is not 'practice' is saying 'this is Dharma' when it is not Dharma, saying 'this is not Dharma' when it is Dharma, saying 'light' when it is heavy, saying 'heavy' when it is light, this is called 'non-practice of the Dharma.'

'Furthermore, 'practice' refers to the ten wholesome karmas of body, speech, and mind. 'Non-practice' refers to the ten unwholesome karmas of body, speech, and mind. Furthermore, 'practice' refers to the Eightfold Path; 'non-practice' refers to the Eight Wrong Paths. Furthermore, 'practice' refers to following and practicing the precepts established by the Buddha; this is called 'practice.' Not following and practicing the precepts established by the Buddha is called 'non-practice.' This is the Dharma of 'practice' and 'non-practice.' The third matter is completed. Briefly explaining all the chapters and sentences, one should understand it extensively in this way.'

Vinaya-matrika Sutra, Volume 6

正藏第 24 冊 No. 1463 毗尼母經

毗尼母經卷第七

失譯人名今附秦錄

「犯罪凡有三種：一者初犯罪緣；二者因犯故制；三者重製。云何名緣？爾時世尊在修賴吒國遊行。迦蘭陀子修提那為續種繼后，故作欲心與其本二行欲。因此初犯，佛集諸比丘，是名為緣。云何名為制？若比丘行非梵行乃至畜生，犯波羅夷不共住，是名為制。云何名為重製？爾時世尊在毗梨祇國。有一毗梨祇子出家，后不樂道常思念欲事，歸家即共其本二行欲。行欲已訖即生悔心，制本住寺，向諸比丘說所犯事。諸比丘聞已往白世尊。佛告諸比丘：『初入犯波羅夷。如毗舍離林中乞食比丘。』此是重製。

「爾時尊者優波離即從座起，整衣服頂禮佛足䠒跪合掌，白佛言：『世尊！若有人于畜生邊行淫，此為犯不？』佛告優波離：『初入亦犯。』優波離復問：『非道行淫，為犯不？』佛言：『初入亦犯。』初入犯因緣，如律中廣解。

「重製有二種因緣：一者急、二者緩。急者，乃至畜生與人同犯，是名為急。云何名緩？若有比丘欲舍道還俗行淫者，聽舍戒還家。若后時還樂在道者，聽出家與受具足。是名為緩。如難提伽比丘犯重，聽懺悔在大僧下沙彌上，此亦是緩。譬如國王有犯罪者，一者

急、二者緩。重製中亦如是，一緩、一急。是故三處得決所犯事。

「復有三處決了非犯：一者緣、二者制、三者重製。緣者，佛未制戒時初犯者，此是緣。制者，初犯者制不犯戒，是名為制。重製者，若比丘比丘尼不得自在，為強力所逼強，共行欲不受樂者不犯，是名重製。是名三處決斷不犯。

「復有三處決斷所犯：一緣、二制、三重製。緣者，爾時世尊在王舍城。陀膩加比丘不與取瓶沙王所護材木。如來欲令后比丘更不作過患，以此事故集諸比丘，是名為緣。若比丘，若空地、若聚落，不與取，犯波羅夷。是名為制。若自取、若為他外邏教取、若遣人取，是三處不與取犯波羅夷。是名重製。若他所有，不作他想取，犯突吉羅。此亦重製。一切所犯，如此三處決了，應廣知。

「重製復有二種：一者急、二者緩。急者，乃至草木小葉他物，不與不得取，是名為急。緩者，若他物不作他想取，是名為緩。是名三處決斷犯。

「復有三處決斷不犯：一緣、二制、三重製。緣如上說。制者，初未結戒時不犯，是名為制。重製者，他物、他想，不取，乃至不起盜心，是名重製。

「爾時世尊在毗舍離。有比丘住跋裘河邊，起不凈想厭患此身，以衣缽雇比丘相殺。如來欲斷如此惡因緣故，集

【現代漢語翻譯】現代漢語譯本：急和緩這二者。重製中的情況也是如此，有緩和急。因此，這三個方面可以決定所犯之事。

『又有三種情況可以判定為不犯戒：一是緣起（緣，Yuan），即佛陀（佛，Fo）未制定戒律時初犯者，這屬於緣起。二是戒制（制，Zhi），即初犯者制定戒律后不犯戒，這稱為戒制。三是重製（重製，Chongzhi），即如果比丘（比丘，Biqiu）或比丘尼（比丘尼，Bqiuni）無法自主，受到強力脅迫，被迫行淫但未享受其中，則不犯戒，這稱為重製。以上這三種情況可以判定為不犯戒。』

『又有三種情況可以判定為犯戒：一是緣起，二是戒制，三是重製。緣起是指，當時世尊（世尊，Shizun）在王舍城（王舍城，Wangshecheng）。陀膩加比丘（陀膩加比丘，Tuonijia Biqiu）未經允許取用了瓶沙王（瓶沙王，Pingsha Wang）所守護的木材。如來（如來，Rulai）爲了避免後來的比丘再犯同樣的過錯，因此召集了眾比丘，這稱為緣起。如果比丘在空地或聚落中，未經允許取用他物，則犯波羅夷（波羅夷，Poluoyi）罪。這稱為戒制。無論是自己取用，還是爲了外道（外邏教，Wailuojiao）而取用，或是派遣他人取用，這三種未經允許取用的行為都犯波羅夷罪。這稱為重製。如果取用他人的物品，但沒有意識到是別人的東西，則犯突吉羅（突吉羅，Tuojiluo）罪。這也是重製。一切所犯之罪，都可以通過這三種情況來判定，應該廣泛瞭解。』

『重製又有兩種情況：一是緊急（急，Ji），二是緩和（緩，Huan）。緊急是指，即使是草木的小葉等微小之物，未經允許也不得取用，這稱為緊急。緩和是指，如果取用他人的物品，但沒有意識到是別人的東西，這稱為緩和。以上這三種情況可以判定為犯戒。』

『又有三種情況可以判定為不犯戒：一是緣起，二是戒制，三是重製。緣起如上所述。戒制是指，最初未結戒時，不犯戒，這稱為戒制。重製是指，他人的物品，也知道是別人的，但不取用，甚至沒有生起盜取之心，這稱為重製。』

當時世尊在毗舍離（毗舍離，Visali）。有比丘住在跋裘河（跋裘河，Baqiu He）邊，因為生起不凈之想而厭惡自己的身體，於是用衣缽（衣缽，Yibo）僱傭其他比丘互相殘殺。如來爲了斷絕這種惡劣的因緣，召集了...

【English Translation】 English version: The urgent and the lenient. It is the same with re-establishment, with leniency and urgency. Therefore, these three aspects can determine the committed offense.

'Furthermore, there are three situations where it can be determined that no offense has been committed: first, the origin (Yuan), which refers to the initial offense committed when the Buddha (Fo) had not yet established the precepts; this is the origin. Second, the establishment (Zhi), which means that after the precepts are established, the initial offender does not violate the precepts; this is called the establishment. Third, the re-establishment (Chongzhi), which means that if a Bhikkhu (Biqiu) or Bhikkhuni (Bqiuni) is not free and is forced by strong force to engage in sexual acts without enjoying them, then no offense is committed; this is called re-establishment. These three situations can be determined as not committing an offense.'

'Furthermore, there are three situations where it can be determined that an offense has been committed: first, the origin, second, the establishment, and third, the re-establishment. The origin refers to when the World Honored One (Shizun) was in Rajagriha (Wangshecheng). The Bhikkhu Tuonijia (Tuonijia Biqiu) took timber protected by King Bimbisara (Pingsha Wang) without permission. The Tathagata (Rulai), in order to prevent later Bhikkhus from committing the same mistake, gathered the Bhikkhus; this is called the origin. If a Bhikkhu takes something without permission in an empty place or a village, he commits the Parajika (Poluoyi) offense. This is called the establishment. Whether one takes it oneself, or takes it for a heretic (Wailuojiao), or sends someone to take it, these three acts of taking without permission constitute the Parajika offense. This is called re-establishment. If one takes another's property without thinking it is someone else's, one commits the Dukkata (Tuojiluo) offense. This is also re-establishment. All offenses can be determined through these three situations, and should be widely understood.'

'There are also two types of re-establishment: first, urgent (Ji), and second, lenient (Huan). Urgent means that even small things like small leaves of grass and trees must not be taken without permission; this is called urgent. Lenient means that if one takes another's property without thinking it is someone else's, this is called lenient. These three situations can determine that an offense has been committed.'

'Furthermore, there are three situations where it can be determined that no offense has been committed: first, the origin, second, the establishment, and third, the re-establishment. The origin is as described above. The establishment means that one does not commit an offense when the precepts have not yet been established; this is called the establishment. Re-establishment means that one does not take another's property, knowing it is someone else's, and does not even have the intention to steal; this is called re-establishment.'

At that time, the World Honored One was in Vaishali (Visali). There was a Bhikkhu living by the side of the Vaggumuda River (Baqiu He) who, because of impure thoughts, hated his body, so he hired other Bhikkhus to kill each other with robes and bowls (Yibo). The Tathagata, in order to cut off this evil cause, gathered...

諸比丘，是名為緣。制者，若比丘斷人命，得波羅夷，不應共住。是名為制。重製者，從受母胎乃至老時斷人命者，皆得波羅夷。是名重製。

「復有重製，若人病求欲自殺，比丘若自與刀、若教人與刀，若自與藥、若教人與藥，如是等眾多方便，皆名重製。重製有二因緣：一者急、二者緩。急者，一切不得殺乃至蟻子，是名為急。緩者，若人作非人想殺者不犯，是名為緩。此是三處決斷所犯。

「復有三處決斷不犯：一緣、二制、三重製。緣者如上說。制者，初未制戒時作不犯，是名為制。重製者，於一切眾生上不起殺心，是名重製。以是義故，名三處決斷不犯。

「復有三處決斷：一緣、二制、三重製。緣者，爾時世尊在毗舍離跋裘河摩帝寺，諸比丘為乞食故，故妄語。如來斷此因緣，集諸比丘，是名為緣。制者，若比丘自稱得過人法，是比丘得波羅夷，不應共住。是名為制。重製者，自稱得身念處，乃至自稱言得果，是名重製。重製復有二種：一急、二緩。急者，一切不得妄語乃至戲笑，是名為急。緩者，若欲故作妄語，語不成、令人不解者，得偷蘭遮。是名為緩。是名三處決斷所犯。

「有三處決斷不犯：一緣、二制、三重製。緣者即如上說。制者，初未制戒時所作不犯，是名為制

【現代漢語翻譯】現代漢語譯本：『諸位比丘，這被稱為「緣」。「制」是指，如果比丘斷人命，就會被判處波羅夷（Parajika，斷頭罪），不得與僧團共住。這被稱為「制」。「重製」是指，從受母胎開始，乃至年老時斷人命者，都將被判處波羅夷。這被稱為「重製」。』

『還有一種「重製」，如果有人因病求死而想自殺，比丘如果親自給他刀，或者教唆別人給他刀，或者親自給他藥，或者教唆別人給他藥，像這樣用很多方法幫助他，都叫做「重製」。「重製」有兩種因緣：一是「急」，二是「緩」。「急」是指，一切都不得殺生，哪怕是螞蟻，這叫做「急」。「緩」是指，如果把人當作非人而殺，則不犯戒，這叫做「緩」。這是三種情況下決斷所犯之罪。』

『還有三種情況下決斷不犯戒：一是「緣」，二是「制」，三是「重製」。「緣」如上面所說。「制」是指，最初沒有制定戒律時所做的不犯戒，這叫做「制」。「重製」是指，對於一切眾生都不起殺心，這叫做「重製」。因為這個緣故，叫做三種情況下決斷不犯戒。』

『還有三種情況下決斷：一是「緣」，二是「制」，三是「重製」。「緣」是指，當時世尊（Bhagavan）在毗舍離（Vaishali）的跋裘河摩帝寺（Bhaqiuhomati Temple），諸位比丘爲了乞食的緣故，故意說謊。如來（Tathagata）斷絕這個因緣，召集諸位比丘，這叫做「緣」。「制」是指，如果比丘自稱得到過人法，這位比丘就會被判處波羅夷，不得與僧團共住。這叫做「制」。「重製」是指，自稱得到身念處（body mindfulness），乃至自稱得到果位，這叫做「重製」。「重製」又有兩種：一是「急」，二是「緩」。「急」是指，一切都不得妄語，哪怕是開玩笑，這叫做「急」。「緩」是指，如果故意說妄語，但話說不完整，或者別人聽不明白，就會被判處偷蘭遮（Sthulanandana，粗罪）。這叫做「緩」。這叫做三種情況下決斷所犯之罪。』

『有三種情況下決斷不犯戒：一是「緣」，二是「制」，三是「重製」。「緣」就如上面所說。「制」是指，最初沒有制定戒律時所做的不犯戒，這叫做「制」。』

【English Translation】 English version: 『Monks, this is called 『circumstance』 (緣, Yuan). 『Rule』 (制, Zhi) means that if a monk takes a human life, he commits Parajika (波羅夷, expulsion offense) and should not live with the Sangha. This is called 『rule』. 『Re-rule』 (重製, Chongzhi) means that from the time of conception until old age, anyone who takes a human life commits Parajika. This is called 『re-rule』.』

『There is also a 『re-rule』: if a person seeks death due to illness and wants to commit suicide, and a monk personally gives him a knife, or instructs someone else to give him a knife, or personally gives him medicine, or instructs someone else to give him medicine, such numerous means are all called 『re-rule』. 『Re-rule』 has two causes: one is 『urgent』 (急, Ji), and the other is 『lenient』 (緩, Huan). 『Urgent』 means that one must not kill anything, not even an ant; this is called 『urgent』. 『Lenient』 means that if one kills a human being thinking it is a non-human being, one does not violate the precept; this is called 『lenient』. These are the three situations where the offense is determined.』

『There are also three situations where it is determined that there is no offense: one is 『circumstance』, the second is 『rule』, and the third is 『re-rule』. 『Circumstance』 is as described above. 『Rule』 means that actions committed before the initial establishment of the precepts are not offenses; this is called 『rule』. 『Re-rule』 means that one does not generate the intention to kill towards all sentient beings; this is called 『re-rule』. For this reason, it is called the determination of no offense in three situations.』

『There are also three situations for determination: one is 『circumstance』, the second is 『rule』, and the third is 『re-rule』. 『Circumstance』 means that at that time, the Bhagavan (世尊, World Honored One) was in the Bhaqiuhomati Temple (跋裘河摩帝寺) in Vaishali (毗舍離), and the monks deliberately lied for the sake of begging for food. The Tathagata (如來, Thus Come One) cut off this circumstance and gathered the monks; this is called 『circumstance』. 『Rule』 means that if a monk claims to have attained superhuman qualities, that monk commits Parajika and should not live with the Sangha; this is called 『rule』. 『Re-rule』 means claiming to have attained body mindfulness (身念處, body mindfulness), or even claiming to have attained the fruit (果, fruition); this is called 『re-rule』. 『Re-rule』 also has two types: one is 『urgent』, and the other is 『lenient』. 『Urgent』 means that one must not lie about anything, not even in jest; this is called 『urgent』. 『Lenient』 means that if one deliberately tells a lie, but the words are incomplete or others do not understand, one commits Sthulanandana (偷蘭遮, a grave offense). This is called 『lenient』. These are the three situations where the offense is determined.』

『There are three situations where it is determined that there is no offense: one is 『circumstance』, the second is 『rule』, and the third is 『re-rule』. 『Circumstance』 is as described above. 『Rule』 means that actions committed before the initial establishment of the precepts are not offenses; this is called 『rule』.

。重製者，如增上慢比丘，實未得道，聞邊人說其得道，意謂實得。后翹勤不已，得阿羅漢果，知其本謂得者不實。心疑問佛，佛言不犯。是名重製。此是決斷三處不犯。如是乃至眾學，皆以此三法推可知。

「複次應推緣：一缽、二衣、三尼師檀、四針筒、五道行人、六人、七房。缽緣者，爾時世尊在王舍城。王舍城有一長者，其家中有大栴檀木作缽，乃至集諸比丘，是名為緣。制者，不應畜栴檀缽，是名為制。重製者，不應為諸白衣現神通力，是名重製。復有重製，比丘不應畜木缽石缽金缽銀缽寶缽珠缽，不應架上安缽，不應泥團上安缽，乃至不應濕缽置缽囊中。此雜犍度中廣明。是名三處決斷犯。不應坐缽上，不應臥缽上，不應缽中盛水洗手足，一切處不應用除病。不應用缽除糞，不應不愛護缽，敬之如目，除病。是名三處決斷犯。

「復有三處應決斷不犯：一緣、二制、三重製。緣者，爾時世尊在波羅奈。諸比丘白佛：『我等應當畜何等缽？』是名為緣。制者，聽諸比丘畜籠口缽更豎缽，是名為制。重製者，聽諸比丘畜鐵缽蘇摩缽，乃至赤缽皆應畜之，是名重製。復有重製，若缽掛肩腋下使破者，聽作筐盛之。若蘇摩缽破者，劫波縷麻縷綴之，乃至用落沙膠之。若鐵缽生穿破，應打鐵令薄補熏受

【現代漢語翻譯】現代漢語譯本：重製，例如增上慢的比丘（未證得果位卻自以為證得的比丘），聽到邊地的人說他們已經得道，就以為自己真的得道了。後來精進不懈，證得阿羅漢果，才知道自己當初以為得道是不真實的。心中疑惑，詢問佛陀，佛陀說不犯戒。這叫做重製。這是決斷三種情況下不犯戒。像這樣，乃至所有的學處，都可以用這三種方法來推斷得知。

『再次，應當推究因緣：一、缽（比丘用具）；二、衣（比丘所穿的袈裟）；三、尼師壇（坐具）；四、針筒（存放針的器具）；五、道行人（修行之人）；六、人；七、房。缽的因緣是，當時世尊在王舍城。王舍城有一位長者，他家中有用大栴檀木製作的缽，乃至聚集眾比丘，這叫做因緣。制戒是，不應該擁有栴檀木缽，這叫做制戒。重製是，不應該為在家居士展現神通力，這叫做重製。還有重製，比丘不應該擁有木缽、石缽、金缽、銀缽、寶缽、珠缽，不應該在架子上安放缽，不應該在泥團上安放缽，乃至不應該把濕缽放在缽囊中。這些在《雜犍度》中詳細說明。這叫做三種情況下決斷犯戒。不應該坐在缽上，不應該躺在缽上，不應該在缽中盛水洗手腳，一切情況下都不應該使用，除非是治病。不應該用缽清除糞便，不應該不愛護缽，要像愛護眼睛一樣敬重它，除非是治病。這叫做三種情況下決斷犯戒。』

『還有三種情況下應該決斷不犯戒：一、因緣；二、制戒；三、重製。因緣是，當時世尊在波羅奈。眾比丘問佛陀：『我們應當擁有什麼樣的缽？』這叫做因緣。制戒是，允許眾比丘擁有籠口缽和更豎缽，這叫做制戒。重製是，允許眾比丘擁有鐵缽、蘇摩缽，乃至紅色的缽都應該擁有，這叫做重製。還有重製，如果缽掛在肩膀或腋下導致破損，允許用筐子盛放它。如果蘇摩缽破損，可以用劫波縷（一種線）、麻縷縫綴它，乃至用落沙膠粘合它。如果鐵缽生鏽穿孔破損，應該打鐵使之變薄，然後補上熏燒。』

【English Translation】 English version: 'Re-establishment, such as an arrogant Bhikkhu (a monk who is conceited), who has not actually attained the Path, hears people in a border area saying that they have attained the Path, and thinks that he has actually attained it. Later, he perseveres diligently and attains the Arhat fruit, then he knows that his initial belief of attainment was not real. He has doubts in his mind and asks the Buddha, and the Buddha says that he has not violated the precepts. This is called re-establishment. This is deciding that there is no offense in three situations. In this way, even all the training rules can be inferred using these three methods.'

'Furthermore, one should investigate the causes and conditions: one, the bowl (Bhikkhu's utensil); two, the robe (the kasaya worn by Bhikkhus); three, the Nisidana (sitting cloth); four, the needle case (container for needles); five, the travelers on the Path (practitioners); six, people; seven, the dwelling. The cause and condition for the bowl is that at that time, the World Honored One was in Rajagriha (a city in ancient India). There was a wealthy man in Rajagriha whose family had a bowl made of great sandalwood, and he gathered all the Bhikkhus. This is called the cause and condition. The precept is that one should not possess a sandalwood bowl. This is called the precept. The re-establishment is that one should not display supernatural powers for laypeople. This is called re-establishment. There is also a re-establishment that Bhikkhus should not possess wooden bowls, stone bowls, gold bowls, silver bowls, jewel bowls, or pearl bowls. One should not place the bowl on a shelf, nor should one place the bowl on a mud ball, nor should one put a wet bowl in a bowl bag. These are explained in detail in the Miscellaneous Khandhaka. This is called deciding that there is an offense in three situations. One should not sit on the bowl, nor should one lie on the bowl, nor should one fill the bowl with water to wash hands and feet. One should not use it in any situation except for illness. One should not use the bowl to remove excrement, nor should one fail to cherish the bowl, respecting it as one's own eyes, except for illness. This is called deciding that there is an offense in three situations.'

'There are also three situations in which one should decide that there is no offense: one, the cause and condition; two, the precept; three, the re-establishment. The cause and condition is that at that time, the World Honored One was in Varanasi (an ancient city in India). The Bhikkhus asked the Buddha: 'What kind of bowl should we possess?' This is called the cause and condition. The precept is that the Bhikkhus are allowed to possess bowls with a rim and bowls that are more upright. This is called the precept. The re-establishment is that the Bhikkhus are allowed to possess iron bowls, Soma bowls, and even red bowls. All of these should be possessed. This is called the re-establishment. There is also a re-establishment that if the bowl is hung on the shoulder or under the armpit and breaks, one is allowed to use a basket to hold it. If the Soma bowl breaks, one can sew it with threads of hemp or Kappa threads, or even glue it with Lakkharasa (a type of resin). If the iron bowl rusts and breaks with holes, one should hammer the iron to make it thin, then patch it and smoke it.'

用。長缽不應過十日畜。缽破未過五綴，不應舍更求余缽。比丘尼得缽，即日作凈施，不應過夜。此亦是重製。

「衣緣者，一緣、二制、三重製。爾時世尊在舍衛國。六群比丘畜上色衣，佛集諸比丘，是名為緣。制者，不聽畜上色衣，是名為制。重製者，不得畜錦衣白衣，不聽畜有須衣羅網衣，是名重製。又復不聽裹頭行，又復不聽畜革行纏，除因緣。不得用僧伽梨裹木新面牛屎草土，不得腳躡僧伽梨，不得揲僧伽梨敷坐，不得襯身著僧伽梨，不得不愛護僧伽梨，如自護其皮。是名重製。此是三處決斷所犯。

「復有三處決斷不犯：一緣、二制、三重製。緣者，爾時世尊在波羅奈。有諸比丘白佛：『我等應當畜何等衣？』是名為緣。制者，聽諸比丘畜糞掃衣，是名為制。重製者，聽畜十種乃至糞掃衣。又複比丘畜長衣不過十日。若有水火盜賊失衣者，有檀越大持衣來施，得受三衣不得過取。比丘得新衣，應作三點凈。若比丘衣破聽著衲。是名三處決斷不犯。

「尼師壇，有三處決斷所犯：一緣、二制、三重製。緣者，爾時世尊在舍衛國。時六群比丘畜尼師壇，長廣過度，佛因是集諸比丘，是名為緣。制者，若諸比丘畜尼師壇過量，是名為犯。齊量者，長二修伽陀搩手半、廣一修伽陀搩手半。重製

【現代漢語翻譯】現代漢語譯本：缽（patra，僧人使用的食器）不應存放超過十日。缽破損但未超過五個綴補處，不應捨棄而另求新缽。比丘尼（bhikkhuni，女性出家人）得到缽后，應立即作凈施（將缽供養出去再取回，表示不再執著），不應過夜。這也是重製（更嚴格的規定）。

『衣緣』（civara，袈裟的因緣）有三種決斷：一緣起、二制定、三重製。緣起是：當時世尊（Bhagavan）在舍衛國（Sravasti）。六群比丘（group of six monks）穿著上色衣（鮮艷的衣服），佛陀（Buddha）因此召集眾比丘，這稱為緣起。制定是：不允許穿著上色衣，這稱為制定。重製是：不得穿著錦衣、白衣，不允許穿著有須邊的衣、羅網衣，這稱為重製。此外，不允許裹著頭行走，不允許穿著皮革製成的行纏（綁腿），除非有特殊原因。不得用僧伽梨（samghati，大衣）包裹木頭、新面、牛糞、草土，不得用腳踩僧伽梨，不得摺疊僧伽梨當坐墊，不得貼身穿僧伽梨，必須愛護僧伽梨，如同保護自己的面板。這稱為重製。以上是三種情況下決斷為犯戒的情況。

又有三種情況下決斷為不犯：一緣起、二制定、三重製。緣起是：當時世尊在波羅奈（Varanasi）。有比丘稟告佛陀：『我們應當穿著什麼樣的衣服？』這稱為緣起。制定是：允許比丘穿著糞掃衣（從垃圾堆撿來的衣服），這稱為制定。重製是：允許穿著十種衣物，乃至糞掃衣。此外，比丘存放長衣不得超過十日。如果因為水災、火災、盜賊而遺失衣物，有大施主（dana-pati）拿衣物來佈施，可以接受三衣（袈裟），但不得過度索取。比丘得到新衣，應當作三點凈（用顏料點三點，表示不再執著）。如果比丘的衣服破損，允許縫補穿著。以上是三種情況下決斷為不犯的情況。

尼師壇（nisidana，坐具），有三種情況下決斷為犯戒：一緣起、二制定、三重製。緣起是：當時世尊在舍衛國。當時六群比丘使用的尼師壇，長寬過度，佛陀因此召集眾比丘，這稱為緣起。制定是：如果比丘使用的尼師壇超過規定尺寸，就是犯戒。規定的尺寸是：長二修伽陀搩手（Sugata cubit）半、寬一修伽陀搩手半。重製

【English Translation】 English version: A bowl (patra, an eating utensil used by monks) should not be kept for more than ten days. If a bowl is broken but has not exceeded five repairs, it should not be discarded to seek another bowl. When a bhikkhuni (female monastic) obtains a bowl, she should immediately perform a 'purification offering' (offering the bowl and then taking it back, indicating non-attachment), and it should not be kept overnight. This is also a stricter rule (re-enactment).

The 'clothing circumstances' (civara, the circumstances surrounding robes) have three types of judgments: one arising circumstance, two enactments, and three re-enactments. The arising circumstance is: At that time, the Bhagavan (World-Honored One) was in Sravasti. The group of six monks (group of six monks) were wearing colored robes (brightly colored clothes), so the Buddha (Buddha) gathered the monks, which is called the arising circumstance. The enactment is: It is not allowed to wear colored robes, which is called the enactment. The re-enactment is: One must not wear brocade robes or white robes, and it is not allowed to wear robes with fringes or net robes, which is called the re-enactment. Furthermore, it is not allowed to walk with one's head wrapped, and it is not allowed to wear leather leggings, except for specific reasons. One must not wrap wood, fresh dough, cow dung, grass, or soil with the samghati (outer robe), one must not step on the samghati with one's feet, one must not fold the samghati to use as a seat, one must not wear the samghati next to the skin, and one must cherish the samghati as if protecting one's own skin. This is called the re-enactment. The above are the three situations in which it is judged as an offense.

There are also three situations in which it is judged as not an offense: one arising circumstance, two enactments, and three re-enactments. The arising circumstance is: At that time, the Bhagavan was in Varanasi. Some monks reported to the Buddha: 'What kind of clothes should we wear?' This is called the arising circumstance. The enactment is: Monks are allowed to wear robes made from discarded rags (clothes picked up from garbage heaps), which is called the enactment. The re-enactment is: It is allowed to wear ten kinds of clothing, even robes made from discarded rags. Furthermore, a monk must not keep a long robe for more than ten days. If clothing is lost due to floods, fire, or thieves, and a generous donor (dana-pati) comes to offer clothing, one may accept the three robes (kasaya), but one must not take excessively. When a monk obtains new clothing, he should make three purification marks (mark with three dots of dye, indicating non-attachment). If a monk's clothing is torn, he is allowed to mend and wear it. The above are the three situations in which it is judged as not an offense.

The nisidana (sitting cloth) has three situations in which it is judged as an offense: one arising circumstance, two enactments, and three re-enactments. The arising circumstance is: At that time, the Bhagavan was in Sravasti. At that time, the group of six monks were using nisidanas that were excessively long and wide, so the Buddha gathered the monks, which is called the arising circumstance. The enactment is: If a monk uses a nisidana that exceeds the prescribed size, it is an offense. The prescribed size is: two and a half Sugata cubits (Sugata cubit) in length and one and a half Sugata cubits in width. Re-enactment

者，不應畜上色尼師壇、錦尼師壇、帛尼師壇、革尼師壇。不得用尼師壇裹木柿㮈乃至裹土。護尼師壇法如護身皮。是名重製。此三處決斷所犯。

「復有三處決斷不犯：一緣、二制、三重製。緣者，如上說。制者，如佛齊量作，是名為制。重製者，如佛度量作十種袈裟，衣財中染作袈裟色亦得作，是名重製。此三處決斷不犯。

「針筒，有三處決斷：一緣、二制、三重製。緣者，爾時世尊在王舍城。有針筒工師，信心三寶，請眾僧常施針筒。常施不已，貧不自活。佛聞已集諸比丘，是名為緣。制者，不聽比丘畜骨牙角針筒，是名為制。重製者，有諸比丘用上色作針氈、錦帛革作針氈。佛不聽用上色乃至革作針氈，是名重製。此針氈筒，應好秘密藏之，不聽與白衣持行。何以故？有一比丘共賈客同路而行，爾時比丘語賈客言：『我有因緣須下道行，可為我持此針筒去。須臾相及。』道人去後，持直百千兩價金珠著針筒中。道人來還，與針筒不語令知。至稅處過已，還喚來撿挍。稅主針筒中得此寶珠，種種呵責道人，極受苦惱。佛聞之制曰：『從今已去，不聽與白衣持針筒行。』是名重製。此是三處決斷所犯。

「復有三處決斷不犯：一緣、二制、三重製。云何名緣？緣者如上說。制者，如初未制戒

【現代漢語翻譯】現代漢語譯本：

『此外，不應該使用上等顏色的坐具（尼師壇，Nisidana，坐臥具）、錦緞坐具、絲綢坐具、皮革坐具。不得用坐具包裹木製柿子、㮈木，甚至包裹泥土。保護坐具的方法如同保護自己的面板。這叫做重製。這三種情況下，如果違反了，就構成犯罪。』『又有三種情況，可以判定為不構成犯罪：一是因緣（緣，Nidana，事件的起因），二是制定（制，Siksa，戒律的制定），三是重製（重製，Punarakarana，戒律的重申）。因緣，如上面所說。制定，如佛陀規定的尺寸製作坐具，這叫做制定。重製，如佛陀規定的尺寸製作十種袈裟，在衣物材料中染色製作袈裟的顏色也可以，這叫做重製。這三種情況下，可以判定為不構成犯罪。』『針筒，有三種情況可以判定：一是因緣，二是制定，三是重製。因緣，當時世尊在王舍城（Rajagrha）。有一位針筒工匠，對三寶（Triratna）有信心，請求供養僧眾針筒。長期供養，以至於貧困無法自給。佛陀聽聞后召集比丘（Bhikkhu），這叫做因緣。制定，不允許比丘使用骨、牙、角製作的針筒，這叫做制定。重製，有些比丘用上等顏色製作針氈、用錦帛皮革製作針氈。佛陀不允許用上等顏色乃至皮革製作針氈，這叫做重製。這種針氈筒，應該好好秘密地收藏，不允許交給在家居士（白衣，Avadatas）拿著行走。為什麼呢？有一位比丘和商人（賈客，Vanik）一同趕路，當時比丘對商人說：『我有些事情需要離開一下，你可以幫我拿著這個針筒走嗎？一會兒就趕上你。』道人離開后，商人把價值百千兩黃金的珠寶放進針筒中。道人回來后，把針筒還給他，沒有告訴他這件事。到了收稅的地方，檢查完畢后，又把他叫回來檢查。稅官在針筒中發現了這些寶珠，種種呵責道人，使他極受苦惱。佛陀聽聞後製定戒律說：『從今以後，不允許交給在家居士拿著針筒行走。』這叫做重製。這三種情況下，如果違反了，就構成犯罪。』『又有三種情況，可以判定為不構成犯罪：一是因緣，二是制定，三是重製。什麼叫做因緣？因緣如上面所說。制定，如最初沒有制定戒律。

【English Translation】 English version:

'Furthermore, one should not keep Nisidana (sitting cloth), of superior color, brocade Nisidana, silk Nisidana, or leather Nisidana. One must not use the Nisidana to wrap wooden persimmons, nai wood, or even to wrap earth. The method of protecting the Nisidana is like protecting one's own skin. This is called re-establishment. In these three cases, a violation constitutes an offense.' 'Again, there are three cases where it is determined that no offense has been committed: first, the occasion (Nidana, the cause of the event); second, the enactment (Siksa, the establishment of the precepts); and third, the re-establishment (Punarakarana, the reaffirmation of the precepts). The occasion is as described above. The enactment is when the Buddha establishes the measure for making it, this is called enactment. The re-establishment is when the Buddha establishes the measure for making ten kinds of Kasaya (袈裟, monastic robe), it is also permissible to dye the material of the robe to make the color of the Kasaya, this is called re-establishment. In these three cases, it is determined that no offense has been committed.' 'Needle case, there are three cases where a determination can be made: first, the occasion; second, the enactment; and third, the re-establishment. The occasion is when the World Honored One was in Rajagrha (王舍城). There was a needle case craftsman who had faith in the Triratna (三寶, Three Jewels), and requested to constantly donate needle cases to the Sangha (僧眾). He constantly donated, to the point that he became poor and could not support himself. When the Buddha heard this, he gathered the Bhikkhus (比丘, monks), this is called the occasion. The enactment is that Bhikkhus are not allowed to keep needle cases made of bone, teeth, or horn, this is called the enactment. The re-establishment is that some Bhikkhus used superior colors to make needle felt, and used brocade and leather to make needle felt. The Buddha did not allow the use of superior colors, or even leather, to make needle felt, this is called re-establishment. This kind of needle felt case should be well and secretly stored, and should not be given to laypeople (Avadatas, 白衣) to carry. Why? There was a Bhikkhu traveling on the same road with a merchant (Vanik, 賈客), at that time the Bhikkhu said to the merchant: 'I have some business and need to leave the road for a while, can you help me carry this needle case? I will catch up with you soon.' After the monk left, the merchant put jewels worth hundreds of thousands of gold pieces into the needle case. When the monk returned, he gave the needle case back to him, without telling him about it. When they arrived at the tax office, after passing through, they called him back to inspect. The tax official found these jewels in the needle case, and scolded the monk in various ways, causing him great suffering. After hearing this, the Buddha established the precept, saying: 'From now on, it is not allowed to give the needle case to laypeople to carry.' This is called re-establishment. In these three cases, a violation constitutes an offense.' 'Again, there are three cases where it is determined that no offense has been committed: first, the occasion; second, the enactment; and third, the re-establishment. What is called the occasion? The occasion is as described above. The enactment is like when the precepts were not initially established.'

不犯，是名為制。重製者，用銅鐵鉛錫竹葦木泥石作針筒聽畜，復聽比丘用十種衣裁作針氈受用，是名重製。此是決斷三處不犯。

「復有三處決斷所犯：一緣、二制、三重製。緣者，爾時六群比丘常行諸國，夏時或值天雨水漲漂失衣缽，或傷眾生乃至踐蹋生草。諸檀越慊言：『外道持戒者，畏傷殺眾生，夏猶不行。況佛弟子慈心者，冬夏所求無有厭足。鳥依林樹、野獸依山，皆有住時。云何比丘無暫時息？』以是因緣世尊聞之，集諸比丘，是名為緣。制者，不聽比丘夏安居中行，是名為制。重製者，有一比丘夏安居時，結安居已無緣而出。夫安居法，結安居竟不得無緣而出，如婆難陀釋子杖頭掛毛毳而行，皆不聽也。

「又如六群比丘，共比丘尼同路而行，復不中共盜賊同路而行，乃至不得如婆難陀釋子擎寶蓋著道而行，復不得掛缽絡幢頭而行，一切行路中所不應作，如是應廣知。是名重製。此是三處決斷所犯。

「復有三處決斷不犯：一緣、二制、三重製。緣者如上說。制者，若不及前安居、及后安居者，此亦不犯。復非無緣出行，此亦不犯。復有比丘受七日法出到家中，知日盡欲來，母不聽之。過七日已作失安居想，往白世尊。佛言：『若心決斷欲來，母不聽者，不失安居。』若比丘夏安居

【現代漢語翻譯】現代漢語譯本：不違犯，這叫做『制』（制定戒律）。『重製』（重新制定戒律）是指，允許使用銅、鐵、鉛、錫、竹、葦、木、泥、石等材料製作針筒來縫補衣物，並且允許比丘使用十種衣料裁製成針氈來使用，這叫做『重製』。這是對以上三種情況的決斷，屬於不違犯。

『又有三種情況的決斷屬於違犯：第一是『緣』（因緣），第二是『制』（戒律），第三是『重製』（重新制定的戒律）。『緣』是指，當時六群比丘經常在各國遊行，夏天的時候有時遇到下雨洪水，沖走了衣缽，或者傷害了眾生，甚至踐踏了生長的草。一些施主抱怨說：『外道持戒的人，爲了避免傷害殺害眾生，夏天尚且不行走。何況佛的弟子應該有慈悲心，卻冬夏都在索取，沒有厭足的時候。鳥依靠樹林，野獸依靠山，都有停留的時候。為什麼比丘沒有暫時的休息呢？』因為這個因緣，世尊聽說了這件事，召集了眾比丘，這叫做『緣』。『制』是指，不允許比丘在夏季安居期間外出遊行，這叫做『制』。『重製』是指，有一個比丘在夏季安居的時候，已經結了安居卻無緣無故地外出。安居的規矩是，結了安居之後不得無緣無故地外出，就像婆難陀（Nanda，釋迦牟尼佛的堂弟）釋子（釋迦族出家人的稱謂）那樣，把毛織品掛在杖頭上行走，都是不允許的。

『又比如六群比丘，與比丘尼（Bhikkhuni，女性出家人）一同行走，或者不與盜賊一同行走，甚至不得像婆難陀釋子那樣，舉著寶蓋在路上行走，或者不得把缽囊掛在幢頭上行走，一切在路上行走時不應該做的事情，都應該廣泛地瞭解。這叫做『重製』。這是三種情況的決斷屬於違犯。

『又有三種情況的決斷屬於不違犯：第一是『緣』（因緣），第二是『制』（戒律），第三是『重製』（重新制定的戒律）。『緣』如上面所說。『制』是指，如果沒趕上前安居或者后安居，這也不算違犯。又不是無緣無故地出行，這也不算違犯。又有一個比丘接受了七日法（指可以暫時離開僧團七日的規定）外出回到家中，知道七日期限將滿想要回來，母親不允許他回來。過了七日之後，他生起了失去安居的想法，去稟告世尊（Buddha，佛陀）。佛說：『如果心裡已經決定要回來，只是母親不允許，那麼不算失去安居。』如果比丘夏季安居

【English Translation】 English version: 'Not transgressing is called 『establishment』 (setting up precepts). 『Re-establishment』 (re-establishing precepts) refers to using copper, iron, lead, tin, bamboo, reeds, wood, mud, or stone to make needles and tubes for mending robes, and also allowing Bhikkhus (monks) to use ten kinds of cloth to tailor needle-felts for their use; this is called 『re-establishment.』 This is a judgment on the above three situations, and it is not a transgression.

'Furthermore, there are three situations where a judgment constitutes a transgression: first, 『cause』 (reason); second, 『establishment』 (precept); third, 『re-establishment』 (re-established precept). 『Cause』 refers to when the six-group Bhikkhus (monks) frequently traveled to various countries, and during the summer, they sometimes encountered rain and floods that washed away their robes and bowls, or they harmed sentient beings, even trampling on growing grass. Some donors complained, saying, 『Those who uphold precepts in other paths, fearing to harm or kill sentient beings, do not even travel in the summer. How much more so should the Buddha』s disciples, who should have compassionate hearts, be constantly seeking without satisfaction in both winter and summer. Birds rely on forests and trees, and wild animals rely on mountains, all having times of dwelling. Why do Bhikkhus (monks) not have a temporary rest?』 Because of this cause, the World Honored One (Buddha) heard of this matter and gathered the Bhikkhus (monks); this is called 『cause.』『Establishment』 refers to not allowing Bhikkhus (monks) to travel during the summer retreat; this is called 『establishment.』『Re-establishment』 refers to a Bhikkhu (monk) who, during the summer retreat, having already entered the retreat, went out without a reason. The rule of the retreat is that after entering the retreat, one must not go out without a reason, like Nanda (釋迦牟尼佛的堂弟), the Shakyan (釋迦族出家人的稱謂) son, carrying a woolen cloth hanging on the top of his staff while walking; all of this is not allowed.

'Also, like the six-group Bhikkhus (monks), walking together with Bhikkhunis (nuns), or not walking together with thieves, even to the point of not being allowed to carry a jeweled canopy on the road like Nanda (釋迦牟尼佛的堂弟), the Shakyan (釋迦族出家人的稱謂) son, or not being allowed to hang a bowl bag on the top of a banner; all things that should not be done while walking on the road should be widely known. This is called 『re-establishment.』 These are three situations where a judgment constitutes a transgression.

'Furthermore, there are three situations where a judgment constitutes no transgression: first, 『cause』 (reason); second, 『establishment』 (precept); third, 『re-establishment』 (re-established precept). 『Cause』 is as described above. 『Establishment』 refers to not being able to make it to the early retreat or the late retreat; this is also not a transgression. Also, not going out without a reason is also not a transgression. Also, if a Bhikkhu (monk) receives the seven-day rule (referring to the rule that allows temporary leave from the Sangha for seven days) and returns home, knowing that the seven-day limit is about to expire and wanting to return, but his mother does not allow him to return. After the seven days have passed, he has the thought of losing the retreat and goes to report to the World Honored One (Buddha). The Buddha said, 『If the mind is determined to return, but the mother does not allow it, then it is not considered losing the retreat.』 If a Bhikkhu (monk) is in summer retreat

竟，應移余處住。若有緣，不得去者不犯。若無緣，安居竟出外一宿還來亦不犯。是名重製。此是三處決斷不犯。

「復有三處決斷所犯：一緣、二制、三重製。緣者，爾時世尊在王舍城。中有童子十七群，最大者年十七，下者十二。上富者有八十億萬錢，下貧者有八十萬錢。此童子中，一者父母所愛，字優波離。父母生念：『我唯有此一子。我百年後，云何得令此子長命老壽無苦常得安樂？』意欲令學書誦經，恐複眼勞受苦。若欲教畫，恐立久腳疼。若教天文算計，恐勞身心。又復思念：『沙門釋子常處閑靜志求無為，此乃是大樂，可安著沙門中』。復有十七群童子，是其伴侶，數數來喚相隨出家。於是父母放令出家，師即為受具足戒。但年小，晝二時食，夜未曉復啼索食。佛以天耳聞其啼聲，即集諸比丘，是名為緣。制者，年滿二十聽受具足，是名為制。重製者，年未滿二十而不得受戒，復有十三種人受戒不聽。於十三種中，若受一人戒，知不應與受戒而與受戒者，受戒師亦有所犯。是名重製。此三處決斷所犯。

「復有三處決斷不犯：一緣、二制、三重製。緣者如上說。制者，如未制戒前不犯，是名為制。重製者，年滿二十與受戒不犯。若不知年未滿二十，受戒者亦不自知，與受戒不犯。有一沙彌

【現代漢語翻譯】現代漢語譯本竟，應當移到其他地方居住。如果有因緣，不得不離開的，不犯戒。如果沒有因緣，安居結束后，外出住宿一晚再回來，也不犯戒。這叫做重製。這是三處決斷不犯的情況。

『又有三種情況下決斷會犯戒：一是緣、二是制、三是重製。緣是指，當時世尊在王舍城。那裡有十七群童子，最大的十七歲，最小的十二歲。最富有的有八十億萬錢，最貧窮的也有八十萬錢。這些童子中，有一個是父母所愛的，名叫優波離（Upali）。父母心想：『我只有這一個兒子。我百年之後，怎樣才能讓這個兒子長命百歲，沒有痛苦，常常得到安樂呢？』想讓他學習書寫誦經，又怕他眼睛疲勞受苦。如果教他繪畫，又怕他站久了腳疼。如果教他天文算計，又怕他勞累身心。又想到：『沙門釋子（Shramana Shakya's disciples）常常在清靜的地方，追求無為，這才是最大的快樂，可以把他安置在沙門中』。又有十七群童子，是他的夥伴，常常來叫他一起出家。於是父母放他出家，師父就為他授了具足戒。只是因為年紀小，白天吃兩頓飯，晚上還沒亮又哭著要吃的。佛陀用天耳聽到他的哭聲，就召集了眾比丘（bhiksu），這叫做緣。制是指，年滿二十歲才能聽受具足戒，這叫做制。重製是指，年齡未滿二十歲而不得受戒，又有十三種人不聽受戒。在這十三種人中，如果給其中一人授戒，明知不應該給他授戒而給他授戒的，授戒的師父也有所犯。這叫做重製。這是三種情況下決斷會犯戒的情況。

『又有三種情況下決斷不犯戒：一是緣、二是制、三是重製。緣如上面所說。制是指，在沒有制定戒律之前不犯戒，這叫做制。重製是指，年滿二十歲給他授戒不犯戒。如果不知道他年齡未滿二十歲，受戒的人自己也不知道，給他授戒也不犯戒。有一個沙彌（sramanera）

【English Translation】 English version Eventually, one should move to another place to reside. If there is a karmic connection that prevents departure, it is not a transgression. If there is no karmic connection, it is also not a transgression to leave after the completion of the rainy season retreat and return after staying one night outside. This is called a 'repeated restriction'. These are three situations where a decision not to act is not a transgression.

『Furthermore, there are three situations where a decision to act is a transgression: first, 'circumstance'; second, 'regulation'; and third, 'repeated restriction'. 'Circumstance' refers to the time when the World Honored One was in Rajagriha (Wangshecheng). There were seventeen groups of boys, the oldest being seventeen years old and the youngest being twelve. The wealthiest had eighty billion coins, and the poorest had eight hundred thousand coins. Among these boys, one was beloved by his parents, named Upali (Upali). His parents thought: 『I only have this one son. After I pass away in a hundred years, how can I ensure that this son lives a long and healthy life, free from suffering, and always enjoys happiness?』 They considered having him learn writing and reciting scriptures, but feared it would strain his eyes and cause him suffering. If they taught him painting, they feared he would stand for too long and his feet would ache. If they taught him astronomy and calculation, they feared it would exhaust his body and mind. They further contemplated: 『The Shramana Shakya's disciples (Shramana Shakya's disciples) are always in quiet places, seeking non-action, which is the greatest happiness. We can place him among the Shramanas.』 There were also seventeen groups of boys, his companions, who frequently came to call him to join them in leaving home. So, his parents allowed him to leave home, and his teacher ordained him with the full precepts. However, because he was young, he ate two meals during the day, and before dawn he would cry for more food. The Buddha, hearing his cries with his divine ear, gathered the bhiksus (bhiksu). This is called 'circumstance'. 'Regulation' refers to the rule that one must be twenty years old to receive full ordination. This is called 'regulation'. 'Repeated restriction' refers to the rule that one cannot be ordained if one is under twenty years old, and there are thirteen types of people who are not allowed to be ordained. Among these thirteen types of people, if one ordains one of them, knowing that they should not be ordained but ordaining them anyway, the ordaining teacher is also at fault. This is called 'repeated restriction'. These are three situations where a decision to act is a transgression.

『Furthermore, there are three situations where a decision not to act is not a transgression: first, 'circumstance'; second, 'regulation'; and third, 'repeated restriction'. 'Circumstance' is as described above. 'Regulation' refers to not transgressing before a precept is established. This is called 'regulation'. 'Repeated restriction' refers to not transgressing by ordaining someone who is twenty years old. If one does not know that someone is under twenty years old, and the person being ordained also does not know, it is not a transgression to ordain them. There was a novice monk (sramanera)

年未滿二十受具，心中生疑，為得戒不？往白世尊。佛言：『聽汝數胎中年，若不滿者聽數閏月，若復不滿者聽數十四日布薩。』數十四日布薩復不滿，佛問諸比丘：『此人得阿羅漢果未？』諸比丘白佛言：『實得阿羅漢果。』佛語諸比丘：『此是上受具。』若如此者，雖未滿二十得具足，不犯。如耶輸陀善男子等受戒得戒不犯。乃至珊阇耶伽優婆提舍拘律陀等，二百五十人及餘人等受戒得戒。是名重製。此是三處決斷不犯。

「復有三處決斷所犯：一緣、二制、三重製。緣者，爾時世尊在王舍城，聽阿羅毗比丘作私房。此阿羅毗比丘作房廣長，所須甚多、求索非一。此比丘住處村舍諸人，遙見比丘皆避入舍不欲相見。佛聞此因緣，集諸比丘，是名為緣。制者，比丘無主私乞作房，應量作，若過犯僧殘。是名為制。重製者，如尊者闡陀私作房，從王索材。王言：『自恣聽取。』即伐路中一切人所貴重樹。世人慊言：『云何比丘無慈心斷樹生命？』佛因是制戒，私作房不得伐路中大樹。是名重製。

「復於一時世尊在拘睒彌國。闡陀比丘私作房，用有蟲水和泥作房。作房竟有餘長泥，盡取𧂐在房上，房即崩壞。佛因此制戒，不聽私作房伐路中大樹，不聽用有蟲水和泥，不聽𧂐泥著屋上。是名重製。

【現代漢語翻譯】現代漢語譯本：如果有人未滿二十歲就受了具足戒（Bhikkhu ordination），心中對此產生疑惑，不知道是否真正得到了戒律，可以去請教世尊（Buddha）。佛陀說：『可以聽他計算在母胎中的年份，如果仍然不滿二十歲，可以計算閏月，如果還是不滿，可以計算十四日的布薩（uposatha，齋戒日）。』如果計算十四日布薩后仍然不滿二十歲，佛陀會問眾比丘：『這個人是否已經證得阿羅漢果（Arhat）？』眾比丘回答佛陀說：『確實已經證得阿羅漢果。』佛陀告訴眾比丘：『這是上等受具足戒。』如果情況如此，即使未滿二十歲而受了具足戒，也不算違犯戒律。例如耶輸陀（Yashodhara）善男子等人受戒，得戒而不犯戒。乃至珊阇耶伽（Sanjaya Gava）優婆提舍（Upatissa）拘律陀（Kolita）等人，以及其他二百五十人等受戒，得戒。這叫做重製。這是三種情況下可以決斷為不犯戒的情況。還有三種情況下可以決斷為犯戒：一是緣起，二是制定，三是重製。緣起是指，當時世尊在王舍城（Rajagriha），聽任阿羅毗（Alavi）比丘建造私人房屋。這位阿羅毗比丘建造的房屋又寬又長，需要的物資很多，索取的要求也不少。這位比丘居住的村舍里的人們，遠遠地看見這位比丘就躲進屋裡，不願意見到他。佛陀聽說了這件事的緣由，召集了眾比丘，這叫做緣起。制定是指，比丘沒有施主而私自乞求建造房屋，應當按照規定的尺寸建造，如果超過了規定的尺寸，就犯僧殘罪（Sanghadisesa）。這叫做制定。重製是指，例如尊者闡陀（Chanda）私自建造房屋，向國王索取木材。國王說：『隨你取用。』他就砍伐路邊一切人們所珍視的樹木。世人抱怨說：『為什麼這位比丘沒有慈悲心，砍斷樹木的生命？』佛陀因此制定戒律，私自建造房屋不得砍伐路邊的大樹。這叫做重製。又一次，世尊在拘睒彌國（Kaushambi）。闡陀比丘私自建造房屋，使用含有蟲子的水和泥來建造房屋。房屋建成后，剩餘了很多泥，他全部塗抹在屋頂上，房屋就崩塌了。佛陀因此制定戒律，不允許私自建造房屋砍伐路邊的大樹，不允許使用含有蟲子的水和泥，不允許把泥塗抹在屋頂上。這叫做重製。

【English Translation】 English version: If someone under the age of twenty receives the Bhikkhu ordination (Bhikkhu ordination), and doubts arise in their mind, wondering if they have truly received the precepts, they can ask the World Honored One (Buddha). The Buddha said, 'You may allow him to count the years spent in the womb; if it is still less than twenty, you may count the intercalary months; if it is still less, you may count the fourteen-day Uposatha (uposatha, day of fasting).』 If counting the fourteen-day Uposatha still results in being less than twenty, the Buddha will ask the Bhikkhus, 『Has this person attained the Arhat fruit (Arhat)?』 The Bhikkhus will answer the Buddha, 『Indeed, they have attained the Arhat fruit.』 The Buddha tells the Bhikkhus, 『This is a superior ordination.』 If this is the case, even if one is under twenty years old and receives the full ordination, it is not considered a violation of the precepts. For example, the virtuous man Yashodhara (Yashodhara) and others received the precepts, obtaining the precepts without violation. Even Sanjaya Gava (Sanjaya Gava), Upatissa (Upatissa), Kolita (Kolita), and others, as well as two hundred and fifty others, received the precepts, obtaining the precepts. This is called a re-establishment. These are three situations where it can be determined that there is no violation. There are also three situations where it can be determined that there is a violation: one is the cause, two is the establishment, and three is the re-establishment. The cause refers to, at that time, the World Honored One was in Rajagriha (Rajagriha), allowing the Bhikkhu Alavi (Alavi) to build private houses. This Bhikkhu Alavi built houses that were wide and long, requiring many materials and making many demands. The people in the village where this Bhikkhu lived would avoid seeing this Bhikkhu from afar, hiding in their houses. The Buddha heard the cause of this matter and gathered the Bhikkhus; this is called the cause. The establishment refers to, if a Bhikkhu, without a patron, privately begs to build a house, it should be built according to the prescribed dimensions; if it exceeds the prescribed dimensions, it is an offense punishable by Sanghadisesa (Sanghadisesa). This is called the establishment. The re-establishment refers to, for example, the Venerable Chanda (Chanda) privately built a house, asking the king for wood. The king said, 『Take whatever you want.』 He then cut down all the trees along the road that people valued. The people complained, 『Why does this Bhikkhu have no compassion, cutting off the lives of trees?』 The Buddha therefore established the precept that one may not cut down large trees along the road when building a private house. This is called the re-establishment. Again, at one time, the World Honored One was in Kaushambi (Kaushambi). The Bhikkhu Chanda privately built a house, using water containing insects and mud to build the house. After the house was built, there was a lot of mud left over, and he smeared it all on the roof, and the house collapsed. The Buddha therefore established the precept that one may not cut down large trees along the road when building a private house, one may not use water containing insects and mud, and one may not smear mud on the roof. This is called the re-establishment.

「爾時尊者羅睺羅在那羅伽波寧，有一檀越篤信三寶，于尊者羅睺羅邊生恭敬心，為羅睺羅私起房，作房竟即請羅睺羅受用。羅睺羅數時受用，舍向余方教化。房主複用此房施多人。羅睺羅后時來到，聞已，以此因緣具白世尊。佛教羅睺羅：『汝到檀越邊問之：「檀越見我身口意有何等過？」』檀越答言：『不見有過。』羅睺羅還到佛所，具說檀越之言。佛因此即集諸比丘，或有施，如法施、如法受、如法用。或有施，不如法施、不如法受、不如法用。若有檀越自出意作房施一人，若后時轉施與眾多人，是名不如法施、不如法受、不如法用。若有人自意作房施與一人，后時轉施與眾僧，是名不如法施、不如法受、不如法用。若有出意自作房施眾中一人，此眾后時分作二部，若回此房與一部，是名不如法施、不如法受、不如法用。若有檀越自出意作房施眾多人，后時轉施一人、若轉施大眾，此皆不如法施、不如法受、不如法用。如法者，若施一人，一人受用；施眾多人，眾多人受用；施眾僧，眾僧受用。若僧分作二部，施一邊，一邊受用。是名如法受用。是名重製。此三處決斷所犯。

「復有三處決斷不犯：一緣、二制、三重製。緣者即如上說。制者，如初未制戒時所作不犯，是名為制。重製者，若眾僧示作房處

【現代漢語翻譯】現代漢語譯本那時，尊者羅睺羅（Rāhula，佛陀的兒子）在那羅伽波寧（Nalāgagrāmaṇi）地方，有一位施主非常虔誠地信仰三寶（佛、法、僧），對尊者羅睺羅生起恭敬之心，私下為羅睺羅建造房屋，房屋建成后就請羅睺羅來居住使用。羅睺羅住了些時日，就離開前往其他地方教化。房主又把這所房屋佈施給很多人。羅睺羅後來回到這裡，聽說了這件事，就把這個因緣詳細地告訴了世尊（釋迦牟尼佛）。佛陀告訴羅睺羅：『你到施主那裡去問他：「施主，你看到我的身、口、意有什麼過失嗎？」』施主回答說：『沒有看到任何過失。』羅睺羅回到佛陀那裡，詳細地說了施主的話。佛陀因此召集所有比丘（bhikkhu，佛教出家人），說：『有些佈施，是如法地佈施、如法地接受、如法地使用；有些佈施，是不如法地佈施、不如法地接受、不如法地使用。如果施主自己發心建造房屋佈施給一個人，如果後來又轉而佈施給很多人，這叫做不如法地佈施、不如法地接受、不如法地使用。如果有人自己發心建造房屋佈施給一個人，後來又轉而佈施給僧團（saṃgha，佛教僧侶團體），這叫做不如法地佈施、不如法地接受、不如法地使用。如果有人發心自己建造房屋佈施給僧團中的一個人，這個僧團後來分成兩部分，如果把這所房屋轉給其中一部分，這叫做不如法地佈施、不如法地接受、不如法地使用。如果施主自己發心建造房屋佈施給很多人，後來又轉而佈施給一個人、或者轉而佈施給大眾，這些都叫做不如法地佈施、不如法地接受、不如法地使用。如法的佈施是，如果佈施給一個人，就由一個人使用；佈施給很多人，就由很多人使用；佈施給僧團，就由僧團使用。如果僧團分成兩部分，佈施給其中一邊，就由一邊使用。這叫做如法地使用。這叫做重製（對戒律的重申）。這三種情況下，可以決斷為不構成違犯。『還有三種情況下，可以決斷為不構成違犯：一是因緣（緣由），二是制定（戒律），三是重製。因緣，就像上面所說的。制定，就像最初沒有制定戒律時所做的不算違犯，這叫做制定。重製，如果僧團指示在某處建造房屋……』

【English Translation】 English version At that time, the Venerable Rāhula (the son of the Buddha) was in Nalāgagrāmaṇi, where a donor had deep faith in the Three Jewels (Buddha, Dharma, and Sangha). He developed a respectful mind towards the Venerable Rāhula and privately built a house for him. After the house was completed, he invited Rāhula to use it. Rāhula stayed there for some time and then left to teach in other places. The householder then gave this house to many people. Later, Rāhula returned and, upon hearing what had happened, reported the matter in detail to the World-Honored One (Shakyamuni Buddha). The Buddha told Rāhula, 'Go to the donor and ask him, "Donor, have you seen any faults in my body, speech, or mind?"' The donor replied, 'I have not seen any faults.' Rāhula returned to the Buddha and reported the donor's words in detail. Thereupon, the Buddha gathered all the bhikkhus (Buddhist monks) and said, 'Some giving is lawful giving, lawful receiving, and lawful using; some giving is unlawful giving, unlawful receiving, and unlawful using. If a donor voluntarily builds a house and gives it to one person, and later transfers it to many people, this is called unlawful giving, unlawful receiving, and unlawful using. If someone voluntarily builds a house and gives it to one person, and later transfers it to the Sangha (Buddhist monastic community), this is called unlawful giving, unlawful receiving, and unlawful using. If someone voluntarily builds a house and gives it to one person within the Sangha, and the Sangha later splits into two factions, and the house is given to one faction, this is called unlawful giving, unlawful receiving, and unlawful using. If a donor voluntarily builds a house and gives it to many people, and later transfers it to one person or to the general public, all of this is called unlawful giving, unlawful receiving, and unlawful using.' Lawful giving is when something is given to one person, and that one person uses it; given to many people, and those many people use it; given to the Sangha, and the Sangha uses it. If the Sangha splits into two factions, and it is given to one side, that side uses it. This is called lawful using. This is called a re-enactment (of a precept). In these three situations, it can be determined that no offense has been committed. 'Furthermore, there are three situations in which it can be determined that no offense has been committed: first, a circumstance (reason); second, a rule (precept); and third, a re-enactment. A circumstance is as described above. A rule is when something is done before the rule was established, it is not an offense; this is called a rule. A re-enactment is when the Sangha indicates a place to build a house...'

，所作齊量、無諸妨難，若復作塔、為僧作房舍不犯，是名重製。王舍城中有檀越，為僧起六十口房，皆不犯。是名重製。此三處決斷不犯。一切不犯者，順佛教而行是也。犯者，違佛教行是也。比丘法，佛所聽者應作，佛所不聽不應作。如初，中后亦如是。

「云何名毗尼？毗尼者，凡有五義：一懺悔、二隨順、三滅、四斷、五舍。云何名為懺悔？如七篇中所犯，應懺悔除。懺悔能滅，名為毗尼。云何名為隨順？隨順者，七部眾隨如來所制所教，受用而行無有違逆，名為隨順毗尼。云何名滅？能滅七諍，名滅毗尼。云何名斷？能令煩惱滅除不起，名斷毗尼。云何名舍？舍有二種：一者舍所作、二者舍見事。舍作者，十三僧殘是也。就十三中，九事作即成不得諫；四事三諫不受，僧為作白四羯磨，罪成。成已，若白三羯磨，悔事不成。如此十三名舍作法。見者，如阿梨吒比丘說言：『我親從佛聞，行欲不能障道。』舍是見故，名為舍也。此二種名舍毗尼。總有二種：一可發露、二不可發露。可發露者，比丘十三僧殘，比丘尼十九僧殘，六三諫，此有羯磨可除罪，名可發露。不可發露中，尼有一事可三諫，如比丘犯罪，僧羯磨擯出。有比丘尼，常來佐助言語比丘尼。比丘尼諫言，此不須佐助。乃至三諫不止，僧為

【現代漢語翻譯】現代漢語譯本：所作齊量，沒有各種妨礙和困難。如果重新建造佛塔、為僧眾建造房舍，這不算是違犯戒律，這叫做『重製』。王舍城中有一位檀越（dàn yuè，施主），為僧眾建造了六十間房屋，這都不算違犯戒律，這叫做『重製』。以上這三種情況的決斷是不算違犯戒律的。一切不算違犯戒律的情況，都是順應佛教的教義而行事。違犯戒律的情況，就是違背佛教的教義而行事。比丘（bǐ qiū，男性出家人）應該做佛陀允許的事情，不應該做佛陀不允許的事情。最初、中間和最後都應該如此。

『什麼叫做毗尼（pí ní，戒律）？』毗尼有五種含義：一是懺悔，二是隨順，三是滅，四是斷，五是舍。什麼叫做懺悔？比如在七篇中所犯的戒律，應該通過懺悔來消除。懺悔能夠滅除罪過，這叫做毗尼。什麼叫做隨順？隨順是指七部眾（指出家男女二眾、在家男女二眾、式叉摩那、沙彌、沙彌尼七種）隨順如來所制定的戒律和教導，接受並奉行，沒有違逆，這叫做隨順毗尼。什麼叫做滅？能夠滅除七種諍論，叫做滅毗尼。什麼叫做斷？能夠使煩惱滅除不再生起，叫做斷毗尼。什麼叫做舍？舍有兩種：一是舍所作，二是舍見事。舍所作，指的是十三僧殘（sēng cán，僅次於四波羅夷的重罪）罪。在十三僧殘罪中，有九種罪行一旦做了就構成犯罪，不能阻止；有四種罪行經過三次勸諫不聽從，僧團就為他舉行白四羯磨（bái sì jié mó，一種僧團會議），罪行成立。罪行成立后，如果舉行白三羯磨，懺悔的事情也不能成功。這十三種罪行叫做舍作法。見事，比如阿梨吒（ā lí tuó）比丘說：『我親自從佛陀那裡聽到，行淫慾不能阻礙修道。』捨棄這種錯誤的見解，叫做舍。這兩種叫做舍毗尼。總共有兩種：一種是可以發露的，一種是不可以發露的。可以發露的，比如比丘犯了十三僧殘罪，比丘尼犯了十九僧殘罪，六種罪行經過三次勸諫，這些罪行可以通過羯磨法來消除，叫做可以發露。在不可發露的罪行中，比丘尼有一種情況可以經過三次勸諫，比如比丘犯罪，僧團通過羯磨法將他驅逐出去。有比丘尼經常來幫助那個被驅逐的比丘說話。其他比丘尼勸諫她說，不應該幫助他說話。乃至經過三次勸諫她仍然不停止，僧團就為她舉行

【English Translation】 English version: What has been done is measured and appropriate, without any hindrances or difficulties. If one rebuilds a stupa or constructs dwellings for the Sangha, it is not considered a violation [of the precepts]; this is called 're-establishment'. In Rājagṛha, there was a benefactor who built sixty dwellings for the Sangha, and this is not considered a violation. This is called 're-establishment'. These three types of judgments are not considered violations. All actions that are not violations are those that accord with the teachings of Buddhism. Violations are actions that contradict the teachings of Buddhism. A Bhikṣu (male monastic) should do what the Buddha has permitted and should not do what the Buddha has not permitted. The same applies in the beginning, middle, and end.

'What is called Vinaya (discipline)?' Vinaya has five meanings: first, repentance; second, compliance; third, extinction; fourth, severance; and fifth, abandonment. What is called repentance? For example, offenses committed within the seven sections [of the Prātimokṣa] should be eliminated through repentance. Repentance can extinguish [offenses], and this is called Vinaya. What is called compliance? Compliance refers to the seven assemblies (Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, and Upāsikās) complying with the rules and teachings established by the Tathāgata, accepting and practicing them without any opposition; this is called compliant Vinaya. What is called extinction? Being able to extinguish the seven disputes is called extinctive Vinaya. What is called severance? Being able to eliminate afflictions so that they do not arise is called severing Vinaya. What is called abandonment? There are two types of abandonment: first, abandoning actions; second, abandoning views. Abandoning actions refers to the thirteen Saṃghāvaśeṣa (offenses requiring initial suspension from the Sangha). Among the thirteen, nine offenses are completed upon commission and cannot be prevented; for four offenses, if one does not heed three admonishments, the Sangha performs a 'white four-act Karma' (formal procedure of the Sangha), and the offense is established. Once the offense is established, if a 'white three-act Karma' is performed, the repentance is not successful. These thirteen are called the method of abandoning actions. As for views, for example, the Bhikṣu Āriṣṭa said, 'I personally heard from the Buddha that engaging in sexual desire does not obstruct the path.' Abandoning this view is called abandonment. These two are called abandoning Vinaya. In general, there are two types: one that can be disclosed and one that cannot be disclosed. What can be disclosed includes the thirteen Saṃghāvaśeṣa offenses for Bhikṣus, the nineteen Saṃghāvaśeṣa offenses for Bhikṣuṇīs, and the six offenses that are subject to three admonishments. These offenses can be eliminated through Karma, and they are called disclosable. Among the non-disclosable offenses, there is one case for Bhikṣuṇīs that can be subject to three admonishments. For example, if a Bhikṣu commits an offense and the Sangha expels him through Karma, and a Bhikṣuṇī constantly comes to assist and speak on behalf of that Bhikṣu, other Bhikṣuṇīs admonish her, saying that she should not assist him. Even after three admonishments, if she does not stop, the Sangha performs

作白四羯磨，至三羯磨時悔者罪猶可除，至第四羯磨事成，不復可除，是名不可發露。如是比丘四、比丘尼七，皆無諫也。是名舍毗尼。此五總名毗尼義。

「云何為犯？犯有二種：一者犯重、二者犯輕。犯重者，欲作惡時煩惱火盛，能燒善心令滅、惡事得成，名為燒義。成惡事已，后改悔時心生苦惱，善心熾盛能滅噁心，亦名燒義。犯輕者，起煩惱心微，隨犯微罪滅微善心，不得自存，名為炙義。后改悔時，起微善心炙小噁心，亦名炙義。

「云何名犯？能使眾生輪迴三有，名為犯義。云何複名犯？所不聽作而作，名之為犯。

「云何名犯？犯所持戒，所犯受果不可貪樂，故名為犯。

「云何複名為犯？過患苦惱觸逼切身，皆名犯義。能斷善法，名為犯義。又言犯者，人及六慾天、四禪、四空，三界中所作不善，皆名為犯。又言犯者，瞋心現前，名為犯。又煩惱染心，亦名為犯。又復犯者，煩惱在道中增長，名為犯義。又煩惱滿足，亦名犯義。

「云何煩惱名為犯義？如器中著水然火，溢出煩惱火能令身口放逸作不善業，是名為犯。又復犯者，七聚法中所不應作，作者皆名為犯。

「何故名波羅夷？波羅夷者，破壞離散，名波羅夷。又波羅夷者，為他刀槊所傷，絕滅命根，名

【現代漢語翻譯】現代漢語譯本作白四羯磨（bái sì jié mó）：進行四次羯磨法事，至三羯磨時悔過，罪過尚可消除，至第四羯磨事成，則不可消除，這稱為不可發露。像這樣的比丘四種、比丘尼七種，都不能進行諫止。這稱為舍毗尼（shě pí ní）。這五種總稱為毗尼義（pí ní yì）。

『什麼叫做犯？犯有兩種：一是犯重罪，二是犯輕罪。犯重罪，指想要作惡時，煩惱之火熾盛，能夠燒燬善心使其滅亡，惡事得以成就，這稱為燒義。成就惡事之後，後來改悔時心中產生苦惱，善心熾盛能夠滅除惡心，也稱為燒義。犯輕罪，指生起的煩惱心微弱，隨著所犯的微小罪過滅除微小的善心，不能夠自己存在，這稱為炙義。後來改悔時，生起微小的善心來炙烤小的噁心，也稱為炙義。

『什麼叫做犯？能夠使眾生在三有（sān yǒu）中輪迴，這稱為犯義。什麼又叫做犯？不被允許做的事情卻做了，這叫做犯。

『什麼叫做犯？違犯所持守的戒律，所犯的罪過承受的果報不可貪戀，所以叫做犯。

『什麼又叫做犯？過失、苦惱觸及逼迫自身，都叫做犯義。能夠斷絕善法，叫做犯義。又說犯，人以及六慾天（liù yù tiān）、四禪（sì chán）、四空（sì kōng），三界（sān jiè）中所作的不善之事，都叫做犯。又說犯，嗔恨心現前，叫做犯。又煩惱染污的心，也叫做犯。又說犯，煩惱在修道的過程中增長，叫做犯義。又煩惱達到滿足，也叫做犯義。

『什麼煩惱叫做犯義？如同器皿中放入水然後點火，溢出的煩惱之火能夠使身口放縱，做出不善的行業，這叫做犯。又說犯，七聚法（qī jù fǎ）中所不應該做的，做了都叫做犯。

『為什麼叫做波羅夷（bō luó yí）？波羅夷，指破壞、離散，叫做波羅夷。又波羅夷，指被他人的刀矛所傷害，斷絕滅亡命根，叫做波羅夷。

【English Translation】 English version Having performed the 'white four karmas' (bái sì jié mó), if one repents by the time of the third karma, the sin can still be removed. But once the fourth karma is completed, it can no longer be removed; this is called 'irreversible disclosure'. Such are the four types for monks and seven for nuns, none of whom can be admonished. This is called 'abandoning Vinaya' (shě pí ní). These five are collectively called the 'meaning of Vinaya' (pí ní yì).

'What is called 'offense'? There are two types of offenses: first, a grave offense; second, a minor offense. A grave offense refers to when one desires to commit evil, the fire of afflictions is intense, capable of burning away good intentions and causing them to perish, so that evil deeds are accomplished; this is called the 'meaning of burning'. After accomplishing evil deeds, when one later repents, suffering arises in the heart, and the flourishing of good intentions is capable of extinguishing evil intentions; this is also called the 'meaning of burning'. A minor offense refers to when the arising of afflictive thoughts is weak, and the minor sins committed extinguish minor good intentions, unable to sustain themselves; this is called the 'meaning of scorching'. Later, when one repents, the arising of minor good intentions scorches the small evil intentions; this is also called the 'meaning of scorching'.

'What is called 'offense'? That which can cause sentient beings to transmigrate in the 'three realms of existence' (sān yǒu) is called the 'meaning of offense'. What else is called 'offense'? Doing what is not permitted to be done is called 'offense'.

'What is called 'offense'? Violating the precepts one upholds, the consequences of the offenses committed are not to be craved; therefore, it is called 'offense'.

'What else is called 'offense'? Faults, suffering, and afflictions that touch and press upon oneself are all called the 'meaning of offense'. That which can sever good dharmas is called the 'meaning of offense'. Furthermore, 'offense' refers to all unwholesome deeds done by humans, the 'six desire heavens' (liù yù tiān), the 'four dhyanas' (sì chán), the 'four formless realms' (sì kōng), within the 'three realms' (sān jiè). Furthermore, 'offense' refers to the arising of anger in the present moment; this is called 'offense'. Also, a mind defiled by afflictions is also called 'offense'. Furthermore, 'offense' refers to the growth of afflictions on the path of cultivation; this is called the 'meaning of offense'. Also, the fulfillment of afflictions is also called the 'meaning of offense'.

'What afflictions are called the 'meaning of offense'? Like putting water in a vessel and then lighting a fire, the overflowing fire of afflictions can cause the body and mouth to become unrestrained, committing unwholesome actions; this is called 'offense'. Furthermore, 'offense' refers to whatever should not be done within the 'seven categories of laws' (qī jù fǎ); doing them is called 'offense'.

'Why is it called 'Parajika' (bō luó yí)? 'Parajika' refers to destruction and dispersion; this is called 'Parajika'. Also, 'Parajika' refers to being wounded by the swords and spears of others, severing and extinguishing the root of life; this is called 'Parajika'.

波羅夷。佛法中波羅夷者，與煩惱共諍，為惡所害，名波羅夷。又復波羅夷者，為三十七住道法所棄、為四沙門果所棄、為戒定慧解脫解脫知見一切善法所棄者，名波羅夷。

「又波羅夷者，于毗尼中正法中、比丘法中斷滅不復更生，名波羅夷。世尊說言：『有涅槃彼岸。』不能度到彼岸故，名波羅夷。波羅夷者，如人為他斫頭，更不還活。為惡所滅，不成比丘，名波羅夷。尊者迦葉惟說曰：『犯最重惡，于比丘法中更無所成，名波羅夷。』又波羅夷者，如人犯罪，施其死罰，更無生路。犯波羅夷永無懺悔之路，于比丘法中更不可修，名波羅夷。如人慾到彼岸，愚癡故中道為他所誑而失彼岸。于佛教中，為煩惱所誑，失涅槃彼岸，是名為墮。

「惡中淫慾最，　　不與取為最，　斷人命為最，　　過人法亦最，　于善中翹勤，　　最能方便斷。　背舍諸功德，　　是名波羅夷，　雖假著法服，　　入僧次而坐，　與梵者超隔，　　故名波羅夷。　受他施濟命，　　行非功德器，　能劫國土賊，　　是名波羅夷。」

「云何名僧殘？僧殘者。所犯，僧中應懺悔，不應一人邊乃至二三人邊不得懺悔。眾中懺悔，名為僧殘。一切比丘所懺悔事，皆應僧中，僧為作，是名僧殘。又言僧殘者，殘有

【現代漢語翻譯】現代漢語譯本波羅夷（Pārājika）：在佛法中，所謂波羅夷，是指與煩惱相爭鬥，被罪惡所傷害，因此稱為波羅夷。進一步說，波羅夷是指被三十七道品（三十七種修行方法）所拋棄、被四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）所拋棄、被戒、定、慧、解脫、解脫知見一切善法所拋棄的人，這被稱為波羅夷。『此外，波羅夷是指在毗尼（Vinaya，戒律）中、在正法中，比丘（bhikkhu，佛教出家男眾）的修行中斷滅，無法再次生起，這稱為波羅夷。』世尊（釋迦牟尼佛）說：『存在涅槃（Nirvana）的彼岸。』如果無法度到彼岸，就稱為波羅夷。波羅夷就像一個人被他人砍頭，無法再復活。被罪惡所滅，無法成就比丘的身份，這稱為波羅夷。尊者迦葉（Mahākāśyapa）曾經這樣說：『犯下最嚴重的罪惡，在比丘的修行中再無所成就，這稱為波羅夷。』此外，波羅夷就像一個人犯罪，被處以死刑，再無生還的道路。犯下波羅夷罪，永遠沒有懺悔的道路，在比丘的修行中無法再繼續，這稱為波羅夷。就像一個人想要到達彼岸，因為愚癡而在中途被他人欺騙而失去了彼岸。在佛教中，被煩惱所欺騙，失去了涅槃的彼岸，這被稱為墮落。『罪惡之中，淫慾最為嚴重，不予而取最為嚴重，斷人生命最為嚴重，妄稱過人功德也最為嚴重，在善法中精進，最能方便地斷除這些罪惡。背離捨棄各種功德，這被稱為波羅夷，即使表面上穿著法服，進入僧團的行列而坐，實際上與清凈的修行者相隔絕，所以稱為波羅夷。接受他人的佈施來維持生命，卻不是行持功德的法器，甚至成為劫奪國土的盜賊，這被稱為波羅夷。』『什麼叫做僧殘（Saṃghādisesa）？僧殘是指所犯的罪過，應當在僧團中懺悔，不能在一個人乃至兩三個人的面前懺悔。必須在僧團中懺悔，這稱為僧殘。一切比丘所要懺悔的事情，都應當在僧團中進行，由僧團來處理，這稱為僧殘。進一步說，僧殘是指還有殘餘的……』

【English Translation】 English version Pārājika: In the Buddha-dharma, Pārājika refers to contending with afflictions and being harmed by evil, hence the name Pārājika. Furthermore, Pārājika refers to one who is abandoned by the thirty-seven factors of enlightenment (thirty-seven practices), abandoned by the four fruits of a Śrāmaṇa (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat), and abandoned by all good dharmas such as morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; this is called Pārājika. 『Moreover, Pārājika refers to the cessation and non-arising of a bhikkhu's (Buddhist monk) practice within the Vinaya (monastic discipline) and the true Dharma; this is called Pārājika.』 The World-Honored One (Śākyamuni Buddha) said, 『There exists the other shore of Nirvāṇa (liberation).』 If one cannot cross over to that shore, it is called Pārājika. Pārājika is like a person whose head is cut off by another and cannot be revived. Being destroyed by evil and unable to attain the status of a bhikkhu, this is called Pārājika. Venerable Mahākāśyapa once said, 『Committing the most severe evil, achieving nothing further in the practice of a bhikkhu, this is called Pārājika.』 Furthermore, Pārājika is like a person who commits a crime and is sentenced to death, with no path to survival. Committing a Pārājika offense means there is no path to repentance, and one cannot continue in the practice of a bhikkhu; this is called Pārājika. It is like a person who wants to reach the other shore but, due to ignorance, is deceived by others along the way and loses that shore. In Buddhism, being deceived by afflictions and losing the other shore of Nirvāṇa is called falling. 『Among evils, lust is the most severe; taking what is not given is the most severe; taking a human life is the most severe; falsely claiming superior attainments is also the most severe. Diligence in good dharmas is the most expedient way to cut off these evils. Turning away from and abandoning various merits is called Pārājika. Even if one outwardly wears the Dharma robes and sits in the assembly of the Sangha (Buddhist monastic community), one is actually separated from pure practitioners; therefore, it is called Pārājika. Receiving offerings from others to sustain life, yet not being a vessel for practicing merits, even becoming a thief who robs the country, this is called Pārājika.』『What is called Saṃghādisesa? Saṃghādisesa refers to an offense that should be confessed in the Sangha and cannot be confessed before one or even two or three individuals. It must be confessed in the Sangha; this is called Saṃghādisesa. All matters that a bhikkhu needs to confess should be done in the Sangha and handled by the Sangha; this is called Saṃghādisesa. Furthermore, Saṃghādisesa refers to having remnants of...』

少在不滅，名為僧殘。又復殘者，如人為他所斫，殘有咽喉，名之為殘。如二人共入陣鬥，一為他所害命絕，二為他所害少在不斷。不斷者若得好醫良藥可得除差，若無者不可差也。犯僧殘者亦復如是，有少可懺悔之理。若得清凈大眾為如法說懺悔除罪之法，此罪可除。若無清凈大眾，不可除滅。是名僧殘。除滅罪法，教令別住，行六日行摩那埵行阿浮呵那。行阿浮呵那得清凈竟，于所犯處得解脫。得解脫起已更不復犯，是名僧殘。

「云何名為波逸提？波逸提者，所犯罪微，故名波逸提。又復波逸提者，非斷滅善根罪，枝條罪名波逸提。又復波逸提者，如被斫者少傷其皮，不至損命。波逸提罪亦復如是，此罪傷善處少，名波逸提。

「云何名為波羅提提舍尼？波羅提提舍尼者，犯即懺悔，數犯數悔，故名波羅提提舍尼。又複名波羅提提舍尼者，忘誤作、非故心作，故名波羅提提舍尼。

「云何名為偷蘭遮？偷蘭遮者，于粗惡罪邊生故，名偷蘭遮。又復偷蘭遮者，欲起大事不成，名為偷蘭遮。又復偷蘭遮者，于突吉羅惡語重故，名為偷蘭。一食人肉偷蘭；二畜人皮偷蘭；三剃陰上毛腋下毛偷蘭；四用藥灌大便道偷蘭；五畜人發欽畔羅偷蘭；六裸形行偷蘭；七畜石缽偷蘭；八瞋恚破衣偷蘭；九瞋恚破

【現代漢語翻譯】現代漢語譯本：『少在不滅』，這被稱為僧殘（Sanghavasesa，一種戒律）。還有一種『殘』，比如一個人被他人砍傷，咽喉處受傷，這被稱為『殘』。又如兩人一同入陣戰鬥，一人被他人殺害而喪命，另一人被他人所傷但性命尚存。這性命尚存的人如果能得到好的醫生和良藥，或許可以痊癒，如果沒有，就無法痊癒。犯僧殘戒的人也是如此，還有少量可以懺悔的餘地。如果能得到清凈的大眾如法地宣說懺悔除罪之法，此罪可以消除。如果沒有清凈的大眾，就無法消除。這被稱為僧殘。消除罪過的方法是，教令其別住，進行六日行摩那埵（Manatta，一種懺悔儀式），行阿浮呵那（Abbhana，一種恢復儀式）。行阿浮呵那得到清凈之後，對於所犯之處就能得到解脫。得到解脫之後不再重犯，這被稱為僧殘。『什麼叫做波逸提（Pacittiya，一種戒律）？』波逸提的意思是，所犯的罪過輕微，所以叫做波逸提。還有，波逸提不是斷滅善根的罪，而是枝條上的罪，叫做波逸提。還有，波逸提就像被砍傷的人只是輕微地傷到了面板，沒有傷到性命。波逸提罪也是如此，這種罪只是輕微地傷害了善，所以叫做波逸提。『什麼叫做波羅提提舍尼（Patidesaniya，一種戒律）？』波羅提提舍尼的意思是，犯了就懺悔，多次犯就多次懺悔，所以叫做波羅提提舍尼。還有，叫做波羅提提舍尼是因為是忘記或錯誤地做的，不是故意做的，所以叫做波羅提提舍尼。『什麼叫做偷蘭遮（Thullaccaya，一種戒律）？』偷蘭遮的意思是，在粗惡的罪過邊緣產生，所以叫做偷蘭遮。還有，偷蘭遮是指想要發起大事卻沒有成功，叫做偷蘭遮。還有，偷蘭遮是指突吉羅（Dukkata，一種輕罪）的惡語很嚴重，所以叫做偷蘭。一、吃人肉是偷蘭；二、藏匿人皮是偷蘭；三、剃除陰部和腋下的毛髮是偷蘭；四、用藥物灌入大便道是偷蘭；五、藏匿人的頭髮欽畔羅（Kimsuka，一種裝飾品）是偷蘭；六、裸體行走是偷蘭；七、藏匿石缽是偷蘭；八、嗔怒地撕破衣服是偷蘭；九、嗔怒地撕破

【English Translation】 English version: 'Remaining with a little left unextinguished' is called Sanghavasesa (a type of monastic offense). Furthermore, 'remaining' is like a person being struck by another, with the throat injured, which is called 'remaining'. Or, like two people entering battle together, one is killed by another and loses their life, while the second is injured by another but their life remains. If this person whose life remains can obtain good doctors and medicine, they may recover; if not, they cannot recover. One who commits a Sanghavasesa offense is also like this, with a small amount of room for repentance. If a pure Sangha (community) can righteously proclaim the Dharma of repentance and expiation of sins, this sin can be removed. If there is no pure Sangha, it cannot be removed. This is called Sanghavasesa. The method for expiating the sin is to instruct them to live separately, to perform the six-day Manatta (a period of penance), and to perform Abbhana (a reinstatement ceremony). Having attained purity by performing Abbhana, they are liberated from the offense they committed. Having been liberated and not repeating the offense, this is called Sanghavasesa. 'What is called Pacittiya (a type of monastic offense)?' Pacittiya means that the offense committed is minor, therefore it is called Pacittiya. Furthermore, Pacittiya is not a sin that destroys the roots of goodness, but a sin of the branches, called Pacittiya. Furthermore, Pacittiya is like a person who is struck and only slightly injures their skin, not to the point of losing their life. The Pacittiya offense is also like this; this sin only slightly harms goodness, so it is called Pacittiya. 'What is called Patidesaniya (a type of monastic offense)?' Patidesaniya means that one confesses immediately upon committing the offense, and confesses repeatedly upon repeated offenses, therefore it is called Patidesaniya. Furthermore, it is called Patidesaniya because it is done forgetfully or mistakenly, not intentionally, therefore it is called Patidesaniya. 'What is called Thullaccaya (a type of monastic offense)?' Thullaccaya means that it arises on the edge of a gross and evil offense, therefore it is called Thullaccaya. Furthermore, Thullaccaya refers to wanting to initiate a major event but failing, which is called Thullaccaya. Furthermore, Thullaccaya refers to the heavy weight of evil speech of a Dukkata (a minor offense), therefore it is called Thulla. 1. Eating human flesh is Thullaccaya; 2. Hiding human skin is Thullaccaya; 3. Shaving the pubic and armpit hair is Thullaccaya; 4. Using medicine to irrigate the anus is Thullaccaya; 5. Hiding human hair Kimsuka (an ornament) is Thullaccaya; 6. Walking naked is Thullaccaya; 7. Hiding a stone bowl is Thullaccaya; 8. Tearing clothes in anger is Thullaccaya; 9. Tearing in anger

房偷蘭；十瞋恚破塔偷蘭。是名自性偷蘭。

「突吉羅者，名為惡作。犯身口律儀，名為惡作。惡語二種：一者妄語、二者非時語。非時語者，釋摩男釋子作平等心持藥佈施眾僧，六群比丘謗言：『好者與上座，惡者與我等。』施主答言：『我當市上更買好藥與尊者。』六群比丘謗他，故名惡語。所說不當時，名非時語。

「應初夜受用者，一甘蔗漿、二水和甘蔗漿。復有八種漿：一庵羅果漿、二瞻波漿、三拘羅漿、四咒提漿、五元提漿、六舍林毗漿、七破樓尸漿、八蒲桃漿。如此等漿氣味未變，至初夜得飲；變不得飲。

「二日二夜相應者，受具足人與未受具足者共宿，至第三夜，具足者明相未現時應起坐。復有二夜相應者，若犯罪者應發露，別住別住處，有畏難不得住者，聽二夜覆藏。復有二時相應法，初夜時、后夜時，應翹勤坐禪經行。何故不勸三時行者，中夜一時以自訊息，是故不得教竟夜行。所以勸初夜后夜者，欲令行道不懈。是名二時相應。

「夜應作者，夜中露地得臥，晝日不得。欲曉時還入房中眠臥。若夜中經行時，為熱故不得具著衣者，直被袈裟得經行。若竭支大者，不著泥洹僧袈裟亦得。著革屣取水與人，若池邊取水，夜得晝不得。

「中前所應者，從明相現至

【現代漢語翻譯】現代漢語譯本：房偷蘭（Fang Toulan）：十種瞋恚（Chenhui，憤怒）破壞佛塔，犯偷蘭罪。這被稱為自性偷蘭。

突吉羅（Tu Jiluo）是指惡作（Ezuo，不良行為）。身口律儀（Shenkou Luyi，身語意行爲規範）上的違犯，稱為惡作。惡語有兩種：一是妄語（Wangyu，謊言），二是非時語（Feishi Yu，不合時宜的話）。所謂非時語，例如釋摩男（Shimo Nan）的釋子（Shizi，弟子）以平等心持藥佈施眾僧，六群比丘（Liuqun Biqiu）誹謗說：『好的給上座（Shangzuo，資深僧侶），差的給我們。』施主回答說：『我當在市場上再買好藥給尊者（Zunzhe，尊敬的人）。』六群比丘誹謗他人，所以稱為惡語。所說的話不合時宜，稱為非時語。

應在初夜受用的，一是甘蔗漿（Ganzhe Jiang，甘蔗汁），二是水和甘蔗漿。還有八種漿：一是庵羅果漿（Anluo Guo Jiang，芒果汁），二是瞻波漿（Zhanbo Jiang，雞蛋花果汁），三是拘羅漿（Juluo Jiang），四是咒提漿（Zhouti Jiang），五是元提漿（Yuan Ti Jiang），六是舍林毗漿（Shelin Pi Jiang），七是破樓尸漿（Poloushi Jiang），八是蒲桃漿（Putao Jiang，葡萄汁）。這些漿的氣味未變質時，在初夜可以飲用；變質后不得飲用。

二日二夜相應的情況是，受具足戒（Shou Juzu Jie，正式出家）的人與未受具足戒的人一同住宿，到第三夜，具足戒者在天亮前就應該起身。還有二夜相應的情況是，如果犯戒者應該發露（Falu，坦白），別住（Biezhu，分開居住），如果因為畏懼困難而不能別住，允許隱瞞二夜。還有二時相應法，初夜時、后夜時，應該勤奮地坐禪經行（Zuocan Jingxing，禪修和行走）。為什麼不勸人三時都修行呢？因為中夜一時用來休息，所以不得教人整夜修行。之所以勸人初夜后夜修行，是爲了使修行不懈怠。這稱為二時相應。

夜間應該做的事情，是在夜裡可以在露天的地方睡覺，白天不可以。快天亮時就回到房間里睡覺。如果在夜裡經行時，因為熱的緣故不能穿戴整齊，只披著袈裟（Jiasha，僧袍）就可以經行。如果下體大的，不穿泥洹僧袈裟（Nihuan Seng Jiasha，一種內衣）也可以。穿著革屣（Gexi，鞋子）取水給人，如果在池邊取水，夜裡可以白天不可以。

中前所應做的事情，是從天亮開始到...

【English Translation】 English version: Fang Toulan: Destroying a stupa (pagoda) with ten kinds of Chenhui (anger) constitutes a Toulan offense. This is called self-nature Toulan.

Tu Jiluo refers to 'evil deeds'. Violations of the discipline of body, speech, and mind (Shenkou Luyi) are called 'evil deeds'. There are two kinds of evil speech: one is Wangyu (false speech), and the other is Feishi Yu (untimely speech). Untimely speech refers to a situation where the disciples (Shizi) of Shimo Nan, with an equal mind, offered medicine to the Sangha (community of monks). The group of six monks (Liuqun Biqiu) slandered, saying, 'The good medicine is given to the senior monks (Shangzuo), and the bad medicine is given to us.' The donor replied, 'I will buy better medicine at the market for the venerable ones (Zunzhe).' The group of six monks slandered others, hence it is called evil speech. Speech that is not appropriate for the time is called untimely speech.

Those that should be consumed in the first night are: one, sugarcane juice (Ganzhe Jiang); two, sugarcane juice mixed with water. There are also eight kinds of juice: one, Anluo fruit juice (mango juice); two, Zhanbo juice (frangipani fruit juice); three, Juluo juice; four, Zhouti juice; five, Yuan Ti juice; six, Shelin Pi juice; seven, Poloushi juice; eight, Putao juice (grape juice). If the flavor of these juices has not changed, they can be drunk in the first night; if they have changed, they cannot be drunk.

The situation corresponding to two days and two nights is when someone who has received the full precepts (Shou Juzu Jie) stays overnight with someone who has not received the full precepts. On the third night, the one who has received the full precepts should get up before dawn. Another situation corresponding to two nights is that if someone has violated the precepts, they should confess (Falu) and live separately (Biezhu). If they cannot live separately due to fear or difficulty, they are allowed to conceal it for two nights. There are also two times corresponding to the Dharma: the first night and the last night. One should diligently practice meditation and walking meditation (Zuocan Jingxing). Why are people not encouraged to practice during all three times? Because the middle of the night is used for rest, so one should not be taught to practice all night. The reason for encouraging practice in the first and last nights is to prevent laziness in practice. This is called corresponding to two times.

What should be done at night is that one can sleep in the open at night, but not during the day. One should return to the room to sleep when it is almost dawn. If one is walking meditation at night and cannot wear full clothing due to the heat, one can walk meditation wearing only the Kasaya (monk's robe). If the genitals are large, one does not need to wear the Nihuan Seng Kasaya (a type of underwear). One can wear leather shoes (Gexi) to fetch water for others. If one is fetching water by the pond, it is allowed at night but not during the day.

What should be done before noon is from dawn until...

中，此時中應食無犯。有中所應食，五種正食是，非余不正食也。不正食中，前得數數食。

「中前入聚落食法。若無檀越請，不語比座得入聚落乞食無過。若受請者，不語比座去有過。何以故？如拔難陀釋子，處受請不語比座，晨朝向一受請處去。后更余處請檀越來至，喚拔難陀兼喚余比丘。比丘待拔難陀，日時已過不得中食。以是因緣佛制：『比丘有請處，應語比座令知。』中前病比丘得食粥。復有中前應入聚落，不應語比座：為佛、為法、為四方僧、為塔、為病，得入聚落。

「共行弟子一切入聚落，皆應白和尚。若有比丘入聚落見檀越者，應語比座令知。

「后食者，食已竟，后更得食。日時未過作殘食法食，是名后食。病者，后食得數數食無過。看病者，作殘不作殘皆得食后食。若有檀越請，應語比座。若無檀越請，不語無過。若比丘晝相應夜不相應者、教授比丘尼時，晝日應教、夜不應教。

「若比丘尼受教誡法。十五日語教誡師，若即得白僧者，十五日暮尼得布薩。若晝日僧不集不得白僧者，至暮布薩時當白僧。得教誡已至十六日，比丘尼教誡師邊取教誡，取教誡已即得布薩。若十五日比丘尼就大僧中受教誡，僧集時即乞教誡，更不須后時來乞。若比丘尼，比丘尼僧中受具足

【現代漢語翻譯】現代漢語譯本：中午，此時不應該吃任何違規的食物。所謂應該吃的食物，指的是五種正食，而不是其他不正當的食物。在不正當的食物中，之前可以多次食用。

『中午之前進入村落乞食的方法。如果沒有施主邀請，不告知同座的比丘就可以進入村落乞食，這沒有過錯。如果接受了邀請，不告知同座的比丘就離開，這就有過錯。為什麼呢？就像拔難陀（Balananda，人名，釋迦族人）釋子，他接受了邀請卻不告知同座的比丘，早上前往一個接受邀請的地方。後來又有其他地方的施主前來，呼喚拔難陀並呼喚其他比丘。比丘們等待拔難陀，結果時間過了，錯過了中午的用餐時間。因為這個緣故，佛制定：『比丘如果接受了邀請，應該告知同座的比丘，讓他們知道。』中午之前，生病的比丘可以吃粥。還有，中午之前應該進入村落，但不應該告知同座比丘的情況：爲了佛、爲了法、爲了四方僧眾、爲了佛塔、爲了病人，可以進入村落。

『一同修行的弟子，所有進入村落的人，都應該稟告和尚（Upadhyaya，親教師）。如果有比丘進入村落見到施主，應該告知同座的比丘，讓他們知道。

『過後食，指的是用餐完畢后，又再次進食。如果時間還沒過中午，通過作殘食法（將食物視為殘食）來食用，這叫做過後食。生病的人，過後食可以多次食用，沒有過錯。照顧病人的人，無論是否作殘食法，都可以食用過後食。如果有施主邀請，應該告知同座的比丘。如果沒有施主邀請，不告知也沒有過錯。如果比丘白天相應而夜晚不相應，教授比丘尼（Bhikkhuni，女性出家人）時，白天應該教導，夜晚不應該教導。

『如果比丘尼接受教誡法。在十五日告知教誡師，如果當天能夠稟告僧眾，那麼十五日晚上比丘尼就可以舉行布薩（Posadha，每半月舉行的集會）。如果白天僧眾沒有聚集，無法稟告僧眾，那麼到了晚上舉行布薩時，應當稟告僧眾。接受教誡后，到了十六日，比丘尼從教誡師那裡接受教誡，接受教誡后就可以舉行布薩。如果在十五日，比丘尼在大僧眾中接受教誡，僧眾聚集時就請求教誡，不需要之後再來請求。如果比丘尼在比丘尼僧團中受具足戒（Upasampada，佛教出家儀式）』

【English Translation】 English version: At noon, one should not consume any prohibited food. What is considered appropriate to eat refers to the five proper foods, not other improper foods. Among improper foods, one could previously eat them repeatedly.

'The method of entering a village for alms before noon: If there is no donor's invitation, it is permissible to enter the village for alms without informing the fellow monks. If one accepts an invitation, it is a fault to leave without informing the fellow monks. Why? It is like Balananda (Balananda, a name, a member of the Shakya clan), who, having accepted an invitation, did not inform the fellow monks and went to the place of invitation in the morning. Later, donors from other places came, calling for Balananda and other monks. The monks waited for Balananda, but the time passed, and they missed the midday meal. Because of this, the Buddha established the rule: 'If a monk receives an invitation, he should inform the fellow monks so that they know.' Before noon, a sick monk may eat porridge. Furthermore, there are circumstances where one should enter the village before noon but should not inform the fellow monks: for the sake of the Buddha, for the sake of the Dharma, for the sake of the Sangha (community) from all directions, for the sake of a stupa, or for the sake of a sick person, one may enter the village.

'All disciples traveling together who enter a village should inform the Upadhyaya (Upadhyaya, preceptor). If a monk entering a village sees a donor, he should inform the fellow monks so that they know.

'Post-meal refers to eating again after having finished the meal. If the time has not yet passed noon, consuming food by treating it as leftover food is called post-meal. For a sick person, post-meal can be consumed repeatedly without fault. A caregiver, whether or not treating the food as leftover, may consume post-meal. If there is a donor's invitation, one should inform the fellow monks. If there is no donor's invitation, there is no fault in not informing them. If a monk is compatible during the day but not at night, when teaching Bhikkhunis (Bhikkhuni, female monastic), one should teach during the day and not at night.

'If a Bhikkhuni receives the precepts. On the fifteenth day, she should inform the precept teacher, and if she can inform the Sangha (community) on the same day, then on the evening of the fifteenth day, the Bhikkhuni may hold the Posadha (Posadha, bi-monthly assembly). If the Sangha does not gather during the day and she cannot inform the Sangha, then when the time for the Posadha arrives in the evening, she should inform the Sangha. After receiving the precepts, on the sixteenth day, the Bhikkhuni should receive the precepts from the precept teacher, and after receiving the precepts, she may hold the Posadha. If on the fifteenth day, the Bhikkhuni receives the precepts in the great Sangha, she should request the precepts when the Sangha gathers, and she does not need to come later to request them again. If a Bhikkhuni receives full ordination (Upasampada, Buddhist ordination) in the Bhikkhuni Sangha.'

竟，即晝日大僧中受具足，不應夜來也。

「若比丘尼得長缽，即日施人及作凈施，至明相未現不犯。

「若比丘尼得所用器，聽畜。十六種器中各畜一，若長者亦即日施人及作凈施，至明相未現已來不犯。

「復有晝日相應者，若比丘貪樂坐禪，坐處無有依止師。依止師住處但使一日得往還，遙依止不失。若兩寺相去一日得往還、若有守僧伽藍者，亦得遙依止不失。若比丘同布薩結大界處，極遠聽一日往還結大界。是名晝相應法也。

「晝夜所應作法，受具、布薩、自恣、與欲、與清凈欲、自恣欲、受安居、受功德衣、受三衣不離宿，是名晝夜相應法也。

「復有二日二夜相應法。受具足人與未受具人，二日二夜同宿，第三夜受具者明相未現時應起坐。若客比丘到他寺上，請房舍臥具受已，不語舊住者出外再宿，至第三夜明相未現時，若自來、若遣人來語舊住者善，若不語至明相現得罪。

「若比丘在軍中再宿，至第三夜明相未現時，若有時，可與相識者別；若無時，直去出軍外明相現不犯。若與相識者辭知不放者，可直去不須辭也。是名二日二夜相應法也。

「三夜相應法者，受具足者與未受具足者三夜同房，至第四夜明相未現時，未受具足者應出界外。若不能出，

【現代漢語翻譯】現代漢語譯本如果，在白天僧眾中接受具足戒，就不應該在晚上進行。

如果比丘尼得到新的缽，可以在當天佈施給他人或做為凈施，只要在第二天黎明到來之前完成，就不算違犯。

如果比丘尼得到所用的器具，可以允許持有。在十六種器具中，每種可以持有一個。如果器具過多，也可以在當天佈施給他人或做為凈施，只要在第二天黎明到來之前完成，就不算違犯。

還有與白天相應的規定：如果比丘喜歡坐禪，但坐禪的地方沒有依止師（Upajjhaya，戒師）。如果依止師居住的地方，一天之內可以往返，那麼遙依止也不算失去依止。如果兩個寺廟相距一天之內可以往返，或者有守護僧伽藍（Sangharama，僧園）的人，也可以遙依止而不算失去依止。如果比丘在同一處舉行布薩（Posadha，每半月誦戒儀式）並結大界（Mahasima，大結界），允許最遠一天往返的距離來結大界。這些被稱為與白天相應的法。

晝夜都應該做的法事包括：受具足戒（Upasampada，比丘戒），布薩（Posadha，每半月誦戒儀式），自恣（Pravarana，僧眾互相檢舉過失的儀式），與欲（Chanda，同意票），與清凈欲（Parisuddhi-chanda，聲明自己清凈的同意票），自恣欲（Pravarana-chanda，請求他人為自己自恣的同意票），受安居（Varsa-upanayika，進入雨季安居），受功德衣（Kathina-astara，接受功德衣），受三衣不離宿（Tikacivara-avippavasa，持有三衣過夜），這些被稱為晝夜相應的法。

還有與兩日兩夜相應的規定：受過具足戒的人與未受過具足戒的人，可以同住兩日兩夜，到第三夜，受具足戒的人在黎明到來之前應該起身離開。如果客比丘到達其他寺廟，請求房舍臥具並得到允許后，沒有告訴原來的住客就出去再住一晚，到第三夜黎明到來之前，如果自己來或派人來告訴原來的住客，這樣做是好的；如果不告訴原來的住客，直到黎明到來，就犯戒。

如果比丘在軍隊中再住一晚，到第三夜黎明到來之前，如果有機會，可以與相識的人告別；如果沒有機會，可以直接離開軍隊，在軍隊外面等到黎明到來就不算違犯。如果與相識的人告別，但對方不允許離開，可以直接離開，不需要告別。這些被稱為兩日兩夜相應的法。

三夜相應的法是指，受過具足戒的人與未受過具足戒的人同住三夜，到第四夜黎明到來之前，未受具足戒的人應該離開結界之外。如果不能離開，

【English Translation】 English version If one receives the full ordination (Upasampada) within the great Sangha (community of monks) during the daytime, it should not be done at night.

If a Bhikkhuni (female monastic) obtains a new bowl, she may give it away or make it a pure offering (凈施) on the same day, and it is not an offense as long as it is done before the dawn of the next day.

If a Bhikkhuni obtains utensils for use, she is allowed to keep them. Among the sixteen types of utensils, she may keep one of each. If she obtains more, she may give them away or make them a pure offering on the same day, and it is not an offense as long as it is done before the dawn of the next day.

There are also rules corresponding to the daytime: If a Bhikkhu (male monastic) enjoys meditating, but there is no Upajjhaya (preceptor) at the place where he meditates. If the Upajjhaya resides in a place that can be reached and returned from within a day, then remote reliance (遙依止) is not lost. If two monasteries are within a day's travel of each other, or if there is someone guarding the Sangharama (monastery), then remote reliance is also not lost. If Bhikkhus hold the Posadha (bi-monthly recitation of precepts) and establish a Mahasima (great boundary) in the same place, a distance of up to one day's travel is allowed for establishing the great boundary. These are called the laws corresponding to the daytime.

The practices that should be done day and night include: receiving full ordination (Upasampada), Posadha (bi-monthly recitation of precepts), Pravarana (invitation to point out faults), giving consent (Chanda), giving pure consent (Parisuddhi-chanda), Pravarana consent (Pravarana-chanda), entering the rainy season retreat (Varsa-upanayika), receiving the Kathina-astara (cloth offered after the rainy season), and keeping the three robes without separation overnight (Tikacivara-avippavasa). These are called the laws corresponding to day and night.

There are also rules corresponding to two days and two nights: A fully ordained person and a non-fully ordained person may stay together for two days and two nights. On the third night, the fully ordained person should get up and leave before dawn. If a guest Bhikkhu arrives at another monastery, requests lodging and bedding, and is granted permission, but leaves without informing the resident monk and stays out for another night, then before dawn on the third night, it is good if he comes himself or sends someone to inform the resident monk; if he does not inform the resident monk until dawn, he commits an offense.

If a Bhikkhu stays in the army for another night, before dawn on the third night, if there is an opportunity, he may say goodbye to those he knows; if there is no opportunity, he may leave the army directly, and it is not an offense if dawn breaks outside the army. If he says goodbye to those he knows, but they do not allow him to leave, he may leave directly without saying goodbye. These are called the laws corresponding to two days and two nights.

The law corresponding to three nights is that a fully ordained person and a non-fully ordained person stay together for three nights. Before dawn on the fourth night, the non-fully ordained person should leave the boundary. If he cannot leave,

受具足者應出界外。是名三夜相應法也。

「復有五日五夜相應法。若比丘有盜賊難、軍賊難，不得持三衣自隨者，應持三衣寄知舊白衣舍五日。至六日明相未現，應來看衣手自捉之。若過六日至明相現，尼薩耆波逸提。若比丘作親意，不語取他衣著，過五日至六日明相現，突吉羅。若比丘自三衣，至五日應撿挍，無蟲鼠傷壞不？若過五日至六日明相現，得突吉羅。是名五夜相應法。

「六夜相應法者，若比丘離衣宿，至六日明相現，失衣。復有六夜所行法，六夜行摩那埵是也，是名六夜相應法。七夜相應法者，酥、油、生酥、蜜、黑石蜜，為病者七日應畜，明相現至八日不應畜。若比丘夏安居中，若為佛法僧塔病，如是等眾多受七夜法。尊者薩婆多說曰：『若比丘受依止竟，乞七日法出界外。七日滿還來到寺，不失依止。』是名七夜相應法。」

毗尼母經卷第七大正藏第 24 冊 No. 1463 毗尼母經

毗尼母經卷第八

失譯人名今附秦錄

「十夜相應法者，若比丘畜長衣，不作凈施，不過十日。畜長缽，不作凈施，亦不過十日。是名十夜相應法。

「半月相應法者，夏安居前一月求浴衣，得衣已要半月著，至夏安居中半月一用浴。若比丘尼犯僧殘，二

【現代漢語翻譯】現代漢語譯本受具足者（Upasampadā，受過具足戒的比丘）應該到寺院的界限之外。這被稱為三夜相應法。

『還有五日五夜相應法。如果比丘遇到盜賊之難、軍隊之難，無法隨身攜帶三衣（Tricīvara，比丘所持的三件袈裟）時，應該將三衣寄放在相識的在家居士家中五日。到第六日天亮之前，應該去看衣並親手觸控。如果超過第六日天亮，則犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮罪）。如果比丘心存親近之意，不告知就拿取他人的衣服穿，超過五日至第六日天亮，則犯突吉羅（Dukkata，惡作罪）。如果比丘自己的三衣，到第五日應該檢查，有沒有蟲鼠損壞？如果超過第五日至第六日天亮，則犯突吉羅。這被稱為五夜相應法。

『六夜相應法是指，如果比丘離開衣服過夜，到第六日天亮，則失去衣。還有六夜所行法，即六夜行摩那埵（Mānatta，懺悔期），這被稱為六夜相應法。七夜相應法是指，酥（Ghee，澄清的奶油）、油、生酥（Sarpis，新鮮的奶油）、蜜、黑石蜜（Molasses，糖蜜），爲了病人可以儲存七日，天亮到第八日不應該儲存。如果比丘在夏季安居期間，爲了佛法、僧伽、佛塔生病，像這樣可以接受許多七夜法。尊者薩婆多（Sarvāstivāda，一切有部）說：『如果比丘接受依止之後，請求七日法到寺院界限之外。七日滿后回到寺院，不會失去依止。』這被稱為七夜相應法。』

《毗尼母經》卷第七大正藏第 24 冊 No. 1463 《毗尼母經》

《毗尼母經》卷第八

失譯人名今附秦錄

『十夜相應法是指，如果比丘儲存長衣，不作凈施（不作凈施，指不通過一定儀式變為非己有），不超過十日。儲存長缽，不作凈施，也不超過十日。這被稱為十夜相應法。

『半月相應法是指，夏季安居前一個月求浴衣，得到衣服后需要半個月穿著，到夏季安居中半個月用一次浴。如果比丘尼犯僧殘（Sanghādisesa，僧殘罪），二

【English Translation】 English version One who is fully ordained (Upasampadā, a fully ordained Bhikkhu) should go outside the boundary. This is called the three-night corresponding rule.

『There is also a five-day, five-night corresponding rule. If a Bhikkhu encounters difficulties from thieves or armies and cannot carry his three robes (Tricīvara, the three robes held by a Bhikkhu), he should entrust the three robes to a familiar layperson's house for five days. By the dawn of the sixth day, he should check the robes and touch them himself. If it exceeds the dawn of the sixth day, it is a Nissaggiya Pācittiya (an offense requiring expiation and forfeiture). If a Bhikkhu, with friendly intentions, takes and wears another's robe without informing them, exceeding five days until the dawn of the sixth day, it is a Dukkata (an offense of wrong-doing). If a Bhikkhu's own three robes are kept for five days, should he check if they are damaged by insects or rodents? If it exceeds five days until the dawn of the sixth day, he commits a Dukkata. This is called the five-night corresponding rule.』

『The six-night corresponding rule refers to when a Bhikkhu sleeps away from his robes, and by the dawn of the sixth day, he loses the robes. There is also the practice of six nights, which is the six-night Mānatta (period of penance), this is called the six-night corresponding rule. The seven-night corresponding rule refers to ghee (clarified butter), oil, fresh butter (Sarpis, fresh butter), honey, and molasses, which can be stored for seven days for the sick, but should not be stored until the dawn of the eighth day. If a Bhikkhu during the summer retreat is sick for the sake of the Buddha's teachings, the Sangha, or a stupa, he can accept many seven-night rules like this. Venerable Sarvāstivāda (Sarvāstivāda, the 'all exists' school) said: 『If a Bhikkhu, after accepting dependence, requests the seven-day rule to go outside the boundary of the monastery. Returning to the monastery after seven days, he does not lose dependence.』 This is called the seven-night corresponding rule.』

Vinaya-matrka-sutra, Scroll 7 Taisho Tripitaka Volume 24 No. 1463 Vinaya-matrka-sutra

Vinaya-matrka-sutra, Scroll 8

Name of the translator lost, now appended to the Qin record

『The ten-night corresponding rule refers to if a Bhikkhu stores a long robe without making it allowable (without making it allowable, refers to not making it non-owned through a certain ritual), it should not exceed ten days. Storing a long bowl without making it allowable should also not exceed ten days. This is called the ten-night corresponding rule.』

『The half-month corresponding rule refers to seeking a bathing robe one month before the summer retreat, and after obtaining the robe, it needs to be worn for half a month, and used for bathing once every half month during the summer retreat. If a Bhikkhuni commits a Sanghādisesa (an offense requiring a meeting of the Sangha), two

部僧集半月行摩那埵。比丘尼半月中從僧乞教誡法。二部眾半月應洗。半月應布薩。比丘夏安居中有緣出界外，遠者應受十五日法，為持戒令清凈故，名半月相應法。

「一月相應法者，比丘三衣中若少一衣，求衣財得已，一月中要割截染治縫竟受持，若過一月，尼薩耆波逸提。自恣后一月離衣宿。春一月殘應求浴衣，浴衣法長六肘廣二肘半。夏安居中所為事，七日十五日竟應求一月受迦絺那衣法，七月十六日應受。若事緣不及，乃至八月十五日故得受，過是不得受。是名一月相應法。

「二月相應法者，不剃髮，極遲得滿二月，不得過。是名二月相應法。三月相應法者，三月夏安居竟，應一宿出外，是名三月相應法。四月相應法者，夏四月中用雨浴衣。若檀越施僧四月藥令服者，僧即應受用，不得過四月。若外道詣諸僧求出家，應四月令別住觀其行跡，不覓僧過故來也？不偽心求出家不？心意調和不？知其行已然後剃髮度令出家。復有四月相應者，四月是冬、四月是春、四月是夏，是名四月相應法。

「五月相應法者，自恣后滿五月，舍迦絺那衣，是名五月相應法。

「十二月相應法者，受大道人具足戒已，十二月中教授一切大道人所作法竟，然後更有受具足者當爲受，未滿十二月不得受

【現代漢語翻譯】現代漢語譯本：僧團每半個月集會一次，進行'摩那埵'（Manatva，懺悔之法）。比丘尼每半個月向僧團請求教誡。兩個僧團每半個月應該洗浴。每半個月應該舉行'布薩'（Posadha，誦戒儀式）。比丘在夏季安居期間，如果有因緣外出，距離較遠的應該接受十五日法，爲了持戒清凈，這稱為半月相應法。

『一月相應法』是指，比丘的三衣中如果缺少一件，在獲得求衣的財物后，必須在一個月內完成割截、染色、縫製並受持，如果超過一個月，則犯'尼薩耆波逸提'（Nissaggiya Pacittiya，捨墮罪）。'自恣'（Pavarana，解夏儀式）后一個月內不能離衣過夜。春季一個月剩餘的時間應該尋求浴衣，浴衣的規格是長六肘，寬二肘半。夏季安居期間所做的事情，在七日或十五日結束后，應該尋求一個月的時間來接受'迦絺那衣'（Kathina，功德衣）的功德，七月十六日應該接受。如果事務繁忙無法及時完成，最晚可以在八月十五日接受，超過這個時間就不能接受。這稱為一月相應法。

『二月相應法』是指，不剃髮，最遲可以滿兩個月，不能超過。這稱為二月相應法。『三月相應法』是指，三個月的夏季安居結束后，應該在外過一夜，這稱為三月相應法。『四月相應法』是指，夏季四個月中使用雨浴衣。如果檀越（Danapati，施主）佈施僧團四個月的藥物供服用，僧團就應該接受使用，不能超過四個月。如果有外道前來僧團請求出家，應該讓他們別處居住四個月，觀察他們的行為，看他們是否不是爲了尋找僧團的過失而來？是否真心求出家？心意是否調和？瞭解他們的行為后，然後為他們剃髮，度他們出家。還有四月相應法，四個月是冬季、四個月是春季、四個月是夏季，這稱為四月相應法。

『五月相應法』是指，'自恣'（Pavarana，解夏儀式）后滿五個月，捨棄'迦絺那衣'（Kathina，功德衣），這稱為五月相應法。

『十二月相應法』是指，接受'大道人'（Mahamarga，指新出家者）具足戒后，十二個月內教授所有'大道人'（Mahamarga，指新出家者）應該做的事情，然後才能為其他人受具足戒，未滿十二個月不得受。

【English Translation】 English version: The Sangha should gather every half-month to perform 'Manatva' (penance). Bhikkhunis should request instruction from the Sangha every half-month. The two Sanghas should bathe every half-month. Every half-month, they should hold 'Posadha' (recitation of precepts). If a Bhikkhu has a reason to leave the boundary during the summer retreat, those who go far should receive the fifteen-day rule, for the sake of maintaining pure precepts, this is called the half-month corresponding rule.

The 'one-month corresponding rule' refers to if a Bhikkhu is missing one of his three robes, after obtaining the resources to acquire a robe, he must complete the cutting, dyeing, and sewing within one month and receive it. If it exceeds one month, it is a 'Nissaggiya Pacittiya' (offense requiring forfeiture and confession). One should not sleep away from one's robes for a month after 'Pavarana' (the end of the rains retreat ceremony). In the remaining month of spring, one should seek a bathing robe, the dimensions of which are six cubits long and two and a half cubits wide. For matters done during the summer retreat, after seven or fifteen days, one should seek a month to receive the merit of the 'Kathina' (robe of merit), which should be received on the sixteenth day of the seventh month. If affairs are too busy to complete it in time, it can be received until the fifteenth day of the eighth month, but not after that. This is called the one-month corresponding rule.

The 'two-month corresponding rule' refers to not cutting hair, which can be done at the latest after two months, but not exceeding that. This is called the two-month corresponding rule. The 'three-month corresponding rule' refers to, after the three-month summer retreat, one should spend one night outside, this is called the three-month corresponding rule. The 'four-month corresponding rule' refers to using rain bathing robes during the four months of summer. If a 'Danapati' (donor) donates medicine for four months for the Sangha to use, the Sangha should accept and use it, but not for more than four months. If non-Buddhists come to the Sangha seeking ordination, they should be allowed to live separately for four months to observe their behavior, to see if they are not coming to find fault with the Sangha? Are they sincerely seeking ordination? Is their mind harmonious? After understanding their behavior, then shave their heads and ordain them. There is also a four-month corresponding rule, four months are winter, four months are spring, and four months are summer, this is called the four-month corresponding rule.

The 'five-month corresponding rule' refers to, five months after 'Pavarana' (the end of the rains retreat ceremony), relinquishing the 'Kathina' (robe of merit), this is called the five-month corresponding rule.

The 'twelve-month corresponding rule' refers to, after receiving the full ordination of a 'Mahamarga' (newly ordained), within twelve months, teaching all the things that a 'Mahamarga' (newly ordained) should do, and then one can give full ordination to others, and it cannot be given before twelve months.

也。沙彌受大戒已，后更得受一沙彌。沙彌尼受戒式叉摩尼戒二年，不得度沙彌尼。式叉摩尼受具足已得度沙彌尼。比丘尼亦如大僧，十二月中教其所應作法竟，后若有式叉摩尼欲受具足，聽與受具足。是名十二月相應法。依止法亦十二月竟，得受人依止，不得一時並受二人依止。

「一歲相應法，即上十二月相應法是。

「二歲相應法者，若度童女年十八者受沙彌尼戒，即得受式叉摩尼二年學戒。若女人十歲已有夫主者，度令出家受沙彌戒，滿二年後得與受式叉摩尼戒。復滿二年後，得受具足戒。是名二歲相應法。

「三歲相應法者，一臘比丘得與五臘者同牀坐，簡三歲，是名三歲相應法。

「五歲相應法者，比丘滿五臘，要誦戒令利，誦白一白二白四三羯磨皆令使利。未滿五臘比丘不離依止。五種失依止如上說。是名五歲相應法。

「六歲相應法者，尼師壇滿六年應畜，若過、不滿破，應用施人。若著衲得自畜，若不破亦應自畜。若房先已有，四邊墻上未覆，僧羯磨差人令覆竟，滿六年在中住應還僧，不得過也。是名六年相應法。

「十歲相應法者，比丘滿十臘，得為人作和上受具足、得受人依止、得受沙彌。十歲女人有夫主者，受沙彌十戒二年，得受式叉摩尼戒。是名十

【現代漢語翻譯】現代漢語譯本：此外，沙彌受過大戒后，可以再接受一位沙彌。沙彌尼受戒后，需要學習式叉摩尼戒兩年，在此期間不得度化沙彌尼。式叉摩尼受過具足戒后，才能度化沙彌尼。比丘尼也像比丘一樣，在十二個月中教導她們應該學習的戒法完畢后，如果還有式叉摩尼想要受具足戒，可以允許她們受具足戒。這稱為十二個月相應法。依止法也是十二個月結束后，才能接受他人依止，不得同時接受兩人依止。

『一歲相應法』，就是上面所說的十二個月相應法。

『二歲相應法』是指，如果度化十八歲的童女受沙彌尼戒，就可以直接受式叉摩尼戒，學習二年戒律。如果女人十歲時已經有丈夫，度她出家受沙彌戒，滿二年後可以給她受式叉摩尼戒。再滿二年後，可以受具足戒。這稱為二歲相應法。

『三歲相應法』是指，一臘（戒臘，指出家受戒后的年數）的比丘可以和五臘的比丘同牀而坐，但要簡別三歲以內的情況，這稱為三歲相應法。

『五歲相應法』是指，比丘滿五臘后，必須背誦戒律純熟，誦讀白一、白二、白四三種羯磨（僧團議事表決程式）都要熟練。未滿五臘的比丘不得離開依止。五種失去依止的情況如前所述。這稱為五歲相應法。

『六歲相應法』是指，尼師壇（坐具）滿了六年應該捨棄，如果損壞或未滿六年，應該施捨給他人。如果穿著衲衣，可以自己保留，如果不損壞也可以自己保留。如果僧房先前已經存在，四面墻上沒有覆蓋，僧團通過羯磨指定人去覆蓋完畢，滿六年居住后應該歸還僧團，不得超過期限。這稱為六年相應法。

『十歲相應法』是指，比丘滿十臘后，可以為人作和尚，授具足戒，可以接受他人依止，可以接受沙彌。十歲的女人如果有丈夫，受沙彌十戒二年後，可以受式叉摩尼戒。這稱為十歲相應法。

【English Translation】 English version: Furthermore, after a Shramanera (novice monk) has received the great precepts, he may then receive another Shramanera. After a Shramanerika (novice nun) has received the precepts, she must study the Shikshamana (probationary nun) precepts for two years, during which time she may not ordain a Shramanerika. After a Shikshamana has received the full precepts, she may then ordain a Shramanerika. A Bhikshuni (fully ordained nun) is also like a Bhikshu (fully ordained monk); after teaching them the precepts they should learn for twelve months, if there are still Shikshamanas who wish to receive the full precepts, they may be allowed to receive the full precepts. This is called the 'Twelve-Month Corresponding Dharma'. The dependence practice also ends after twelve months, after which one may accept dependence from others, but one may not accept dependence from two people at the same time.

The 'One-Year Corresponding Dharma' is the same as the twelve-month corresponding Dharma mentioned above.

The 'Two-Year Corresponding Dharma' refers to the following: if an eighteen-year-old virgin is ordained as a Shramanerika, she may immediately receive the Shikshamana precepts and study the precepts for two years. If a woman is already married at the age of ten, and she is ordained to leave home and receive the Shramanera precepts, after two years she may be given the Shikshamana precepts. After another two years, she may receive the full precepts. This is called the 'Two-Year Corresponding Dharma'.

The 'Three-Year Corresponding Dharma' refers to the fact that a Bhikshu with one Varsha (year since ordination) may sit on the same bed as a Bhikshu with five Varshas, but those within three years should be distinguished. This is called the 'Three-Year Corresponding Dharma'.

The 'Five-Year Corresponding Dharma' refers to the fact that after a Bhikshu has completed five Varshas, he must be proficient in reciting the precepts, and he must be proficient in reciting the three Karmas (procedures for monastic affairs): Baiyi (single motion), Baier (double motion), and Baisi (four motions). A Bhikshu who has not completed five Varshas may not leave dependence. The five types of losing dependence are as described above. This is called the 'Five-Year Corresponding Dharma'.

The 'Six-Year Corresponding Dharma' refers to the fact that a Nishidana (sitting cloth) should be discarded after six years. If it is broken or has not reached six years, it should be given to others. If one is wearing a Kasaya (monk's robe), one may keep it oneself, and if it is not broken, one may also keep it oneself. If the room already exists, and the four walls are not covered, the Sangha (monastic community) should assign someone to cover them. After living in it for six years, it should be returned to the Sangha and not kept beyond that time. This is called the 'Six-Year Corresponding Dharma'.

The 'Ten-Year Corresponding Dharma' refers to the fact that after a Bhikshu has completed ten Varshas, he may act as an Upadhyaya (preceptor) for others, give the full precepts, accept dependence from others, and accept Shramanas. If a ten-year-old woman has a husband, after receiving the ten Shramanera precepts for two years, she may receive the Shikshamana precepts. This is called the 'Ten-Year Corresponding Dharma'.

歲相應法。

「十二歲相應法者，若比丘，有檀越主欲為僧作房，僧差比丘令營房，房成已十二年在中住，后還僧，不得過也。是名十二年相應法。

「十八歲相應法，度沙彌尼年滿十八，受式叉摩尼戒。是名十八歲相應法。

「二十歲相應法者，童女受沙彌戒，二歲學戒年滿，二十得受具足。是名二十歲相應法。

「一人相應法者，胡牀唯得一人坐，故名一人相應法也。二人相應法者，繩床唯受二人，是名二人相應法。三人相應法者，大床唯容三人，是名三人相應法。四人相應法者，若極大床得安四人，是名四人相應法。五相應法者，五正食是。七相應法者，夜中離衣七七四十九弓地，一弓四肘，是名七相應法。八相應法者，作床法，一切床腳，除上入梐，下八指，是名八相應法。十相應法者，聽用十種衣財作衣，是名十相應法。二十相應法者，二十眾作阿浮阿那，是名二十相應法。

「一相應法者，受具足時惟一和上，是名一相應法。二相應法者，受具足時唯二阿阇梨，是名二相應法。三相應法者，受具足時先辦三衣，若少不得受具，是名三相應法。四相應法者，白四羯磨而得受具，是名四相應法。五相應法者，無五種遮得受具足，是名五相應法。七相應法者，取欲者語一人，如

【現代漢語翻譯】現代漢語譯本：歲相應法。

『十二歲相應法』是指，如果有功德主想要為僧團建造房屋，僧團委派比丘負責建造，房屋建成后，允許（該比丘）在其中居住十二年，之後歸還僧團，不得超過這個期限。這稱為『十二年相應法』。

『十八歲相應法』是指，度（出家）的沙彌尼（Śrāmaṇerī，女沙彌）年滿十八歲，可以接受式叉摩尼戒（Śikṣamāṇā，學戒女）。這稱為『十八歲相應法』。

『二十歲相應法』是指，童女受沙彌戒（Śrāmaṇera/Śrāmaṇerī，沙彌/女沙彌）后，學習戒律兩年，年滿二十歲，可以接受具足戒（Upasampadā，比丘/比丘尼戒）。這稱為『二十歲相應法』。

『一人相應法』是指，胡牀（一種可以摺疊的坐具）只允許一人坐，所以稱為『一人相應法』。『二人相應法』是指，繩床只允許二人坐，這稱為『二人相應法』。『三人相應法』是指，大床只容納三人，這稱為『三人相應法』。『四人相應法』是指，如果床非常大，可以安放四人，這稱為『四人相應法』。『五相應法』是指，五種正食（指米飯、大麥飯、麥飯、豆飯、雜飯）。『七相應法』是指，夜晚離開衣服的距離為七七四十九弓（ Dhanu，印度長度單位）的距離，一弓為四肘（Hasta，印度長度單位），這稱為『七相應法』。『八相應法』是指，製作床的規定，所有床腳，除了上面的入梐（床的橫木），下留八指（Aṅguli，印度長度單位），這稱為『八相應法』。『十相應法』是指，允許使用十種衣物財物製作衣服，這稱為『十相應法』。『二十相應法』是指，二十位僧眾共同進行阿浮阿那（Abbhāna，出罪）儀式，這稱為『二十相應法』。

『一相應法』是指，受具足戒（Upasampadā，比丘/比丘尼戒）時只有一位和尚（Upādhyāya，親教師），這稱為『一相應法』。『二相應法』是指，受具足戒時只有兩位阿阇梨（Ācārya，軌範師），這稱為『二相應法』。『三相應法』是指，受具足戒時必須先準備好三衣（Ticīvara，比丘/比丘尼的三件袈裟），如果缺少就不能受具足戒，這稱為『三相應法』。『四相應法』是指，通過白四羯磨（Jñapti-caturtha-karma，一種僧團表決程式）才能受具足戒，這稱為『四相應法』。『五相應法』是指，沒有五種遮難（障礙受戒的情況）才能受具足戒，這稱為『五相應法』。『七相應法』是指，徵求同意時告訴一個人，比如

【English Translation】 English version: Corresponding Dharmas by Number of Years.

『Corresponding Dharma of Twelve Years』 refers to the following: If a donor wishes to build a dwelling for the Sangha (Saṃgha, monastic community), and the Sangha appoints a Bhikṣu (monk) to oversee the construction, once the dwelling is completed, he is allowed to reside in it for twelve years before returning it to the Sangha, and he must not exceed this limit. This is called the 『Corresponding Dharma of Twelve Years.』

『Corresponding Dharma of Eighteen Years』 refers to the following: A Śrāmaṇerī (novice nun) who has reached the age of eighteen may receive the Śikṣamāṇā (probationary nun) precepts. This is called the 『Corresponding Dharma of Eighteen Years.』

『Corresponding Dharma of Twenty Years』 refers to the following: A young woman, after receiving the Śrāmaṇera/Śrāmaṇerī (novice monk/nun) precepts and studying the precepts for two years, upon reaching the age of twenty, may receive the Upasampadā (full ordination) precepts. This is called the 『Corresponding Dharma of Twenty Years.』

『Corresponding Dharma of One Person』 refers to the following: A Hu-bed (a type of folding stool) is only for one person to sit on, hence it is called the 『Corresponding Dharma of One Person.』『Corresponding Dharma of Two Persons』 refers to the following: A rope bed is only for two persons, this is called the 『Corresponding Dharma of Two Persons.』『Corresponding Dharma of Three Persons』 refers to the following: A large bed only accommodates three persons, this is called the 『Corresponding Dharma of Three Persons.』『Corresponding Dharma of Four Persons』 refers to the following: If a bed is extremely large, it can accommodate four persons, this is called the 『Corresponding Dharma of Four Persons.』『Corresponding Dharma of Five』 refers to the five staple foods (rice, barley rice, wheat rice, bean rice, mixed rice). 『Corresponding Dharma of Seven』 refers to the following: At night, the distance from one's clothing is forty-nine Dhanus (an ancient Indian unit of length), with one Dhanu being four Hastas (an ancient Indian unit of length), this is called the 『Corresponding Dharma of Seven.』『Corresponding Dharma of Eight』 refers to the following: The rule for making a bed is that all bed legs, except for the upper tenon, should be eight Aṅgulis (an ancient Indian unit of length) from the bottom, this is called the 『Corresponding Dharma of Eight.』『Corresponding Dharma of Ten』 refers to the following: It is permissible to use ten kinds of clothing materials to make robes, this is called the 『Corresponding Dharma of Ten.』『Corresponding Dharma of Twenty』 refers to the following: Twenty members of the Sangha jointly perform the Abbhāna (formal request for absolution) ceremony, this is called the 『Corresponding Dharma of Twenty.』

『Corresponding Dharma of One』 refers to the following: At the time of receiving the Upasampadā (full ordination) precepts, there is only one Upādhyāya (preceptor), this is called the 『Corresponding Dharma of One.』『Corresponding Dharma of Two』 refers to the following: At the time of receiving the Upasampadā precepts, there are only two Ācāryas (teachers), this is called the 『Corresponding Dharma of Two.』『Corresponding Dharma of Three』 refers to the following: At the time of receiving the Upasampadā precepts, one must first prepare the Ticīvara (three robes), if any are missing, one cannot receive the Upasampadā precepts, this is called the 『Corresponding Dharma of Three.』『Corresponding Dharma of Four』 refers to the following: One can only receive the Upasampadā precepts through Jñapti-caturtha-karma (a formal motion repeated four times), this is called the 『Corresponding Dharma of Four.』『Corresponding Dharma of Five』 refers to the following: One can only receive the Upasampadā precepts if there are no five hindrances (circumstances that prevent ordination), this is called the 『Corresponding Dharma of Five.』『Corresponding Dharma of Seven』 refers to the following: When seeking consent, tell one person, for example,

是展轉語第七人，皆得取欲清凈，是名七相應法。八相應法者，若有長財，廣佛四指、長八指，應作凈施，是名八相應法。十相應法者，受具時有十人得受具，是名十相應法。二十相應法者，年滿二十而得受具，是名二十相應法。

「一相應法者，比丘尼織繩一匝，是名一相應法。二相應法者，不織繩一匝織繩一匝，是名二相應法。三相應法者，織繩一匝不織繩二匝，是名三相應法。四相應法者，四迦羅沙畔是也，天竺國十六銅錢是一迦羅沙畔。冬天遮寒極重價衣，用四迦羅沙畔作不過，是名四相應法。五相應法者，比丘尼五衣具足得受具足，是名五相應法。七相應法者，七種飯是，是名七種相應法。八相應法者，有檀越請比丘尼食，比丘尼去時晚至，彼中尼多問臘次第，日已逼中食不得足。世尊聞已因而制戒：『從今已去，比丘尼大眾集時，聽上座八人問次第，餘者隨意而坐。』十相應法者，比丘成就十法，僧羯磨差令作教誡比丘尼師。何者十？一成就波羅提木叉戒。二多聞，多聞者，誦三藏文義皆利，是為多聞。三誦比丘比丘尼經。四口中常說微妙好語，心中起悲，語了了可解。五諸根完具相貌殊特，人所愛敬。六族姓子，若剎利、居士、婆羅門。七有好才辯，為尼說法示教利喜。八為比丘尼所貴重。九于

【現代漢語翻譯】現代漢語譯本：第七相應法是指第七位傳話的人，他們都能獲得清凈的慾望。這被稱為七相應法。第八相應法是指如果擁有長財，長度為四指寬、八指長的佛像，應該進行凈施。這被稱為八相應法。第十相應法是指在受具足戒時有十個人可以授予具足戒。這被稱為十相應法。第二十相應法是指年齡滿二十歲才能受具足戒。這被稱為二十相應法。

第一相應法是指比丘尼織繩一圈。這被稱為一相應法。第二相應法是指不織繩一圈，然後織繩一圈。這被稱為二相應法。第三相應法是指織繩一圈，然後不織繩兩圈。這被稱為三相應法。第四相應法是指四個迦羅沙畔（Kārṣāpaṇa）（古印度貨幣單位）。在天竺國（India），十六個銅錢是一個迦羅沙畔。冬天用來遮寒的非常昂貴的衣服，花費不超過四個迦羅沙畔。這被稱為四相應法。第五相應法是指比丘尼五衣（pañcāṅgika cīvara）具足，可以受具足戒。這被稱為五相應法。第七相應法是指七種飯食。這被稱為七種相應法。第八相應法是指有檀越（dānapati，施主）邀請比丘尼們吃飯，比丘尼們去的時候晚了，那裡面的比丘尼們大多詢問戒臘的次第，太陽已經接近中午，食物不夠吃。世尊（Buddha）聽了之後，因此制定戒律：『從今以後，比丘尼大眾聚集的時候，允許上座的八個人詢問次第，其餘的人隨意而坐。』第十相應法是指比丘成就十種功德，僧團羯磨（saṃghakarma，僧團事務）差遣他作為教誡比丘尼的阿阇梨（ācārya，導師）。哪十種功德？一、成就波羅提木叉戒（prātimokṣa，戒律）。二、多聞，多聞是指能夠流利地背誦三藏（tripiṭaka，佛教經典）的文義，這稱為多聞。三、背誦比丘和比丘尼的戒經。四、口中常說微妙的好話，心中生起慈悲，說的話清晰易懂。五、諸根完具，相貌殊特，令人喜愛和尊敬。六、是族姓子，如果是剎帝利（kṣatriya，武士）、居士（gṛhapati，在家信徒）、婆羅門（brāhmaṇa，祭司）。七、有好的才辯，為比丘尼說法，開示教導，令人喜悅。八、為比丘尼所尊重。九、于

【English Translation】 English version: The seventh corresponding dharma refers to the seventh person conveying the message, who can all attain pure desire. This is called the seven corresponding dharmas. The eighth corresponding dharma refers to if one possesses a long treasure, a Buddha image four fingers wide and eight fingers long, one should make a pure offering. This is called the eight corresponding dharmas. The tenth corresponding dharma refers to having ten people present when receiving the full monastic precepts (upasampadā). This is called the ten corresponding dharmas. The twentieth corresponding dharma refers to being twenty years old to receive the full monastic precepts. This is called the twenty corresponding dharmas.

The first corresponding dharma refers to a Bhikkhuni (bhikṣuṇī, female monastic) weaving a rope one coil. This is called the one corresponding dharma. The second corresponding dharma refers to not weaving a rope one coil, then weaving a rope one coil. This is called the two corresponding dharmas. The third corresponding dharma refers to weaving a rope one coil, then not weaving a rope two coils. This is called the three corresponding dharmas. The fourth corresponding dharma refers to four Kārṣāpaṇas (ancient Indian currency unit). In India (India), sixteen copper coins are one Kārṣāpaṇa. In winter, an extremely expensive garment to ward off the cold should not cost more than four Kārṣāpaṇas. This is called the four corresponding dharmas. The fifth corresponding dharma refers to a Bhikkhuni having the five robes (pañcāṅgika cīvara) complete, and being able to receive the full monastic precepts. This is called the five corresponding dharmas. The seventh corresponding dharma refers to seven kinds of food. This is called the seven corresponding dharmas. The eighth corresponding dharma refers to a dānapati (dānapati, benefactor) inviting the Bhikkhunis to eat, and the Bhikkhunis arriving late. The Bhikkhunis there mostly inquire about the order of seniority in monastic vows, and the sun is already approaching noon, and there is not enough food. The Buddha (Buddha) heard this and therefore established a precept: 'From now on, when the Bhikkhuni assembly gathers, allow the eight senior members to inquire about the order, and the rest may sit as they please.' The tenth corresponding dharma refers to a Bhikkhu (bhikṣu, male monastic) who has achieved ten qualities, and the Sangha (saṃgha, monastic community) assigns him through a Sanghakarma (saṃghakarma, Sangha affairs) to be an ācārya (ācārya, teacher) who instructs the Bhikkhunis. What are the ten qualities? 1. Accomplishing the Prātimokṣa (prātimokṣa, monastic code). 2. Being learned; being learned means being able to fluently recite the meaning of the Tripiṭaka (tripiṭaka, Buddhist scriptures), this is called being learned. 3. Reciting the monastic codes for Bhikkhus and Bhikkhunis. 4. Constantly speaking subtle and good words, generating compassion in the heart, and speaking clearly and understandably. 5. Having complete faculties, a distinguished appearance, and being loved and respected by people. 6. Being from a noble family, whether a Kshatriya (kṣatriya, warrior), a Gṛhapati (gṛhapati, householder), or a Brāhmaṇa (brāhmaṇa, priest). 7. Having good talent and eloquence, speaking the Dharma for the Bhikkhunis, instructing and guiding them, and bringing them joy. 8. Being respected by the Bhikkhunis. 9. Being

比丘尼三業無失。十若二十臘若過二十臘。是名十相應法。二十相應法者，二十臘是。

「一相應者，阿練若比丘獨在一處，僧布薩日心念口言：『眾僧今日布薩，我亦布薩。』二相應法者，二比丘共展轉言：『長老！今日眾僧清凈布薩，我亦布薩清凈。』是名二相應法。三相應法者，三人亦展轉相語，是名三相應法。四相應法者，一人白已然後布薩，是名四相應法。五相應法者，邊地無僧，通律師五人得受具，是名五相應法。七相應法者，七滅諍是，是名七相應法。八相應法者，比丘尼八敬法是，是名八相應法。十相應法者，比丘成就十法得正說戒，是名十相應法。二十相應法者，如上童女說。

「一相應法者，一比丘自恣是。二相應法者，二比丘展轉自恣法是。三相應法、四相應法，皆展轉自恣是。五相應法者，五人羯磨差一人作自恣者是，是名五相應法。七相應法者，成就七法，是名七相應法。八相應法者，在家白衣篤信三寶成就八非法，僧為作覆缽羯磨；舍八非法已，僧還為舍覆缽羯磨。是名八相應法。十相應法者，不成就十法，不得與人受具，是名十相應法。二十相應法者，若比丘三衣不具，盡力求索滿二十日作辦割截縫受持。若不辦，至三十日得辦者，割截縫受持。若過三十日不辦，應作凈

【現代漢語翻譯】現代漢語譯本：比丘尼（Bhikkhuni，佛教女性出家眾）的三業（身、口、意）沒有過失。十臘（Vassa，雨季安居的年數）或二十臘，或超過二十臘。這稱為十相應法。二十相應法，指的是二十臘。

『一相應』指的是，阿練若比丘（Aranyaka Bhikkhu，住在遠離人煙處的比丘）獨自在一處，在僧團布薩日（Posadha，每半月舉行的誦戒儀式）心中想、口中說：『眾僧今日布薩，我也布薩。』二相應法指的是，兩位比丘共同輾轉相告：『長老！今日眾僧清凈布薩，我也清凈布薩。』這稱為二相應法。三相應法指的是，三人也輾轉相語，這稱為三相應法。四相應法指的是，一人稟白之後然後布薩，這稱為四相應法。五相應法指的是，邊地沒有僧眾，通曉戒律的五人可以為人授具足戒（Upasampada，佛教出家儀式），這稱為五相應法。七相應法指的是，七滅諍（Satta Adhikaranasamatha，平息爭端的七種方法），這稱為七相應法。八相應法指的是，比丘尼的八敬法（Asta Gurudhamma，八條重要戒律），這稱為八相應法。十相應法指的是，比丘成就十法才能正確地說戒，這稱為十相應法。二十相應法，如上面關於童女的說法。

『一相應法』指的是，一位比丘自恣（Pavāraṇā，解夏儀式）是。二相應法指的是，兩位比丘輾轉自恣法是。三相應法、四相應法，都是輾轉自恣。五相應法指的是，五人羯磨（Kamma，僧團的正式決議）差一人作自恣者，這稱為五相應法。七相應法指的是，成就七法，這稱為七相應法。八相應法指的是，在家的白衣（在家居士）篤信三寶（佛、法、僧），成就八非法，僧團為他作覆缽羯磨（Ukkhittakamma，一種懲罰措施）；捨棄八非法后，僧團還為他舍覆缽羯磨。這稱為八相應法。十相應法指的是，不成就十法，不得與人受具足戒，這稱為十相應法。二十相應法指的是，如果比丘三衣（Ticīvara，三種袈裟）不具足，盡力求索滿二十日作辦割截縫受持。若不辦，至三十日得辦者，割截縫受持。若過三十日不辦，應作凈。

【English Translation】 English version: A Bhikkhuni (Buddhist nun) whose three karmas (body, speech, and mind) are without fault. Ten Vassas (rain retreat years), or twenty Vassas, or more than twenty Vassas. This is called the ten corresponding dharmas. The twenty corresponding dharmas refer to twenty Vassas.

'One corresponding' refers to an Aranyaka Bhikkhu (a monk living in a secluded place) being alone in a place, and on the Sangha's Posadha day (fortnightly recitation ceremony), thinking in his mind and saying with his mouth: 'The Sangha is observing Posadha today, and I am also observing Posadha.' Two corresponding dharmas refer to two Bhikkhus jointly informing each other: 'Elder! Today the Sangha is observing pure Posadha, and I am also observing pure Posadha.' This is called two corresponding dharmas. Three corresponding dharmas refer to three people also informing each other, this is called three corresponding dharmas. Four corresponding dharmas refer to one person reporting and then observing Posadha, this is called four corresponding dharmas. Five corresponding dharmas refer to a border area where there are no monks, and five people who understand the Vinaya (monastic rules) can confer full ordination (Upasampada, Buddhist ordination ceremony), this is called five corresponding dharmas. Seven corresponding dharmas refer to the seven ways to settle disputes (Satta Adhikaranasamatha, seven methods for settling disputes), this is called seven corresponding dharmas. Eight corresponding dharmas refer to the Bhikkhuni's eight Garudhammas (Asta Gurudhamma, eight important rules), this is called eight corresponding dharmas. Ten corresponding dharmas refer to a Bhikkhu who has accomplished ten qualities being able to correctly recite the precepts, this is called ten corresponding dharmas. Twenty corresponding dharmas, as mentioned above regarding young girls.

'One corresponding dharma' refers to one Bhikkhu observing Pavāraṇā (end of rains retreat ceremony). Two corresponding dharmas refer to two Bhikkhus mutually observing Pavāraṇā. Three corresponding dharmas and four corresponding dharmas, all refer to mutually observing Pavāraṇā. Five corresponding dharmas refer to five people making a Kamma (formal act of the Sangha) and appointing one person to perform Pavāraṇā, this is called five corresponding dharmas. Seven corresponding dharmas refer to accomplishing seven qualities, this is called seven corresponding dharmas. Eight corresponding dharmas refer to a layperson (householder) who has strong faith in the Three Jewels (Buddha, Dharma, Sangha) and commits eight wrongdoings, the Sangha performs Ukkhittakamma (a disciplinary measure) for him; after abandoning the eight wrongdoings, the Sangha then revokes the Ukkhittakamma for him. This is called eight corresponding dharmas. Ten corresponding dharmas refer to not accomplishing ten qualities, and not being allowed to confer full ordination on others, this is called ten corresponding dharmas. Twenty corresponding dharmas refer to if a Bhikkhu's three robes (Ticīvara, three pieces of monastic robes) are not complete, he should try his best to find them, and within twenty days, make, cut, sew, and receive them. If he cannot do it, and can do it within thirty days, he should cut, sew, and receive them. If he cannot do it after thirty days, he should make it pure.

施。若不凈施犯捨墮。

「一相應法者，二比丘共住，一者命過。在者作是念：『此亡比丘物應屬我。』此人即得，後來者不得。是名一相應法。二相應法者，三人共住，一人命過，二人應展轉相語：『大德憶念！此物應屬我等。』二人如是展轉，是名二相應法。三相應法者，四人共住一人終亡，三人展轉如上所說，是名三相應法。四相應法者，五人共住一人終亡，四人作羯磨分之，是名四相應法。五相應法者，五人羯磨分亡比丘物，四人羯磨施一人，一人還施眾，然後得共分之，是名五相應法。七相應法者，恭敬七法，是名七相應法。八相應法者，比丘成就八法，僧應差令發檀越信心懺悔，是名八相應法。十相應法者，有說十人作法事得如法，若說九人十一人不如法，是名十相應法。二十相應法者，二十人拔籌，是名二十相應法。

「一相應法者，若比丘獨住，自知有所犯，無懺悔處，應作心憶持，后見一比丘即懺悔，是名一相應法。二相應法者，比丘犯罪已向一人發露，若不除，后至眾中更懺悔，是名二相應法。三相應法者，比丘犯罪已向二比丘發露，若不除，后至僧中更懺悔，是名三相應法。四相應法者，若比丘犯罪，向四人懺悔作羯磨得除，是名四相應法。五相應法者，五種懺悔法是，是名五相

【現代漢語翻譯】現代漢語譯本施捨。如果佈施不凈物，則觸犯捨墮罪。

『一相應法』是指，兩個比丘共同居住，其中一個去世。活著的人想：『這個去世比丘的遺物應該屬於我。』這個人就能得到，後來的人就得不到。這叫做『一相應法』。『二相應法』是指，三個人共同居住，一個人去世，剩下的兩個人應該互相告知：『大德請記住！這個遺物應該屬於我們。』兩個人這樣互相告知，這叫做『二相應法』。『三相應法』是指，四個人共同居住，一個人去世，剩下的三個人互相告知，如上所說，這叫做『三相應法』。『四相應法』是指，五個人共同居住，一個人去世，剩下的四個人通過羯磨（Karma）儀式來分配遺物，這叫做『四相應法』。『五相應法』是指，五個人通過羯磨儀式分配去世比丘的遺物，四個人通過羯磨儀式將一部分分給一個人，這個人再將這部分施捨給僧眾，然後大家才能共同分配，這叫做『五相應法』。『七相應法』是指，恭敬七法，這叫做『七相應法』。『八相應法』是指，比丘成就八法，僧團應該派遣他去啓發施主（檀越，Dānayaka）的信心，並進行懺悔，這叫做『八相應法』。『十相應法』是指，有人說十個人舉行法事才能如法，如果說是九個人或十一個人就不如法，這叫做『十相應法』。『二十相應法』是指，二十個人拔籌（一種分配方式），這叫做『二十相應法』。

『一相應法』是指，如果比丘獨自居住，自己知道犯了戒，沒有懺悔的地方，應該在心中憶念保持，之後見到一個比丘就懺悔，這叫做『一相應法』。『二相應法』是指，比丘犯罪後向一個人坦白，如果罪沒有消除，之後到僧眾中再次懺悔，這叫做『二相應法』。『三相應法』是指，比丘犯罪後向兩個比丘坦白，如果罪沒有消除，之後到僧眾中再次懺悔，這叫做『三相應法』。『四相應法』是指，如果比丘犯罪，向四個人懺悔，通過羯磨（Karma）儀式得以消除罪過，這叫做『四相應法』。『五相應法』是指，五種懺悔法，這叫做『五相應法』。

【English Translation】 English version Giving. If one gives impure things, one commits a 'śeṣa' offense (śeṣa, a type of monastic offense).

'One Corresponding Dharma' refers to two Bhikkhus (Bhikkhu, Buddhist monk) living together, and one of them passes away. The one who is alive thinks: 'The belongings of this deceased Bhikkhu should belong to me.' This person obtains them, and later arrivals do not. This is called 'One Corresponding Dharma.' 'Two Corresponding Dharmas' refers to three people living together, one person passes away, and the two remaining people should tell each other: 'Venerable one, remember! These belongings should belong to us.' The two people tell each other in this way, this is called 'Two Corresponding Dharmas.' 'Three Corresponding Dharmas' refers to four people living together, one person passes away, and the three remaining people tell each other as described above, this is called 'Three Corresponding Dharmas.' 'Four Corresponding Dharmas' refers to five people living together, one person passes away, and the four remaining people divide the belongings through a Karma (Karma) ritual, this is called 'Four Corresponding Dharmas.' 'Five Corresponding Dharmas' refers to five people dividing the belongings of a deceased Bhikkhu through a Karma ritual, four people give a portion to one person through a Karma ritual, and that person then donates this portion to the Sangha (Sangha, monastic community), and then everyone can divide it together, this is called 'Five Corresponding Dharmas.' 'Seven Corresponding Dharmas' refers to respecting the seven Dharmas, this is called 'Seven Corresponding Dharmas.' 'Eight Corresponding Dharmas' refers to a Bhikkhu achieving eight Dharmas, and the Sangha should send him to inspire the faith of the donors (Dānayaka, donor) and perform repentance, this is called 'Eight Corresponding Dharmas.' 'Ten Corresponding Dharmas' refers to some saying that only ten people performing a Dharma event is in accordance with the Dharma, and if it is nine or eleven people, it is not in accordance with the Dharma, this is called 'Ten Corresponding Dharmas.' 'Twenty Corresponding Dharmas' refers to twenty people drawing lots (a method of distribution), this is called 'Twenty Corresponding Dharmas.'

'One Corresponding Dharma' refers to if a Bhikkhu lives alone, knows that he has committed an offense, and has no place to confess, he should keep it in mind, and then confess to a Bhikkhu when he sees one, this is called 'One Corresponding Dharma.' 'Two Corresponding Dharmas' refers to a Bhikkhu confessing to one person after committing an offense, and if the offense is not removed, then confessing again in the Sangha, this is called 'Two Corresponding Dharmas.' 'Three Corresponding Dharmas' refers to a Bhikkhu confessing to two Bhikkhus after committing an offense, and if the offense is not removed, then confessing again in the Sangha, this is called 'Three Corresponding Dharmas.' 'Four Corresponding Dharmas' refers to if a Bhikkhu commits an offense and confesses to four people, and the offense is removed through a Karma (Karma) ritual, this is called 'Four Corresponding Dharmas.' 'Five Corresponding Dharmas' refers to the five types of repentance methods, this is called 'Five Corresponding Dharmas.'

應法。七相應法者，比丘成就七法得止說戒。八相應法者，如來見八種過患，是名八相應法。十相應法者，聽畜十種糞掃衣，是名十相應法。二十相應法者，若比丘欲作新敷具，應用二十兩羊毛作，是名二十相應法。

「中前相應者，五正食、九種似食，及余中前相應者是，是名中前相應法。初夜相應者，如蒲桃漿乃至水解漿等，是名初夜相應法。七日相應者，五種藥及余藥，是名七日相應法。盡形壽相應法者，一山涉子、二識留、三留草、四善善、五盧破羅、六胡椒、七姜、八毗缽、九尸羅折勒、十真浮留、十一填力、十二伽倫拘盧喜，如此等眾多，是名盡形相應法。

「養生眾具相應者，三衣、缽、敷具、針氈筒、瓫瓶篋，如是等比丘所須物，名為養生具相應法。缽與人相應者，鐵缽、蘇摩缽，如是等眾多，是名與人相應法。衣與人相應者，十種衣財如法染治割截得受持，是名與人相應法。敷具相應者，如齊量作，是名與人相應法。針氈筒與人相應者，如上文說，是名與人相應法。

「乞食相應者，乞食時得食與缽平，不得多受。乞衣時檀越雖大有所施，少三衣者取，不得過取，是名乞衣相應法。爾時世尊乞食已還住處，執衣擗揲著一處，是名衣相應法。敷具相應者，如敷具揵度中廣明，是名

【現代漢語翻譯】現代漢語譯本應法。七相應法是指，比丘成就七種法，可以停止說戒。八相應法是指，如來見到八種過患，這稱為八相應法。十相應法是指，允許持有十種糞掃衣，這稱為十相應法。二十相應法是指，如果比丘想要製作新的敷具（坐具），應該用二十兩羊毛製作，這稱為二十相應法。

『中前相應』是指，五種正食、九種類似食物，以及其他中前可以食用的東西，這稱為中前相應法。初夜相應是指，像蒲桃漿（葡萄汁）乃至水解漿等，這稱為初夜相應法。七日相應是指，五種藥物以及其他藥物，這稱為七日相應法。盡形壽相應法是指，一山涉子、二識留、三留草、四善善、五盧破羅、六胡椒、七姜、八毗缽、九尸羅折勒、十真浮留、十一填力、十二伽倫拘盧喜，像這些眾多的東西，這稱為盡形相應法。

『養生眾具相應』是指，三衣、缽、敷具、針氈筒、瓫瓶篋（小箱子），像這些比丘所需要的物品，稱為養生具相應法。缽與人相應是指，鐵缽、蘇摩缽，像這些眾多的缽，這稱為與人相應法。衣與人相應是指，十種衣物經過如法染色、縫製、裁剪後接受並持有，這稱為與人相應法。敷具相應是指，按照規定的尺寸製作，這稱為與人相應法。針氈筒與人相應是指，如上文所說，這稱為與人相應法。

『乞食相應』是指，乞食時得到的食物與缽持平，不得多要。乞衣時，即使施主大量佈施，缺少三衣的比丘也只能取走缺少的部分，不得過多索取，這稱為乞衣相應法。當時世尊乞食完畢回到住處，拿起衣服整理疊好放在一處，這稱為衣相應法。敷具相應是指，如敷具揵度（關於敷具的規定）中詳細說明的，這稱為敷具相應法。

【English Translation】 English version Corresponding Dharmas. The Seven Corresponding Dharmas refer to a Bhikshu (monk) who, having achieved seven dharmas, may cease reciting the precepts. The Eight Corresponding Dharmas refer to the Tathagata (Buddha) seeing eight kinds of faults; these are called the Eight Corresponding Dharmas. The Ten Corresponding Dharmas refer to being allowed to possess ten kinds of discarded-cloth robes; these are called the Ten Corresponding Dharmas. The Twenty Corresponding Dharmas refer to a Bhikshu who, wishing to make a new sitting cloth (cushion), should use twenty taels of sheep's wool; these are called the Twenty Corresponding Dharmas.

『Corresponding to Before Noon』 refers to the five proper foods, nine kinds of similar foods, and other things that may be eaten before noon; these are called Corresponding Dharmas Before Noon. Corresponding to the First Night refers to things like grape juice (Puta juice) and water-dissolved juice; these are called Corresponding Dharmas for the First Night. Corresponding to Seven Days refers to the five kinds of medicine and other medicines; these are called Corresponding Dharmas for Seven Days. Corresponding Dharmas for the Extent of One's Life refer to: 1. Mountain Shallot seeds, 2. Shi Liu, 3. Liu Grass, 4. Shan Shan, 5. Lu Po Luo, 6. Pepper, 7. Ginger, 8. Pi Bo, 9. Shi Luo Zhe Le, 10. Zhen Fu Liu, 11. Tian Li, 12. Jia Lun Ju Lu Xi; such numerous things are called Corresponding Dharmas for the Extent of One's Life.

『Corresponding to the Requisites for Sustaining Life』 refers to the three robes, alms bowl, sitting cloth, needle case, earthen pot, and small box; such things needed by a Bhikshu are called Corresponding Dharmas for the Requisites for Sustaining Life. The bowl corresponding to a person refers to iron bowls, Soma bowls, and such numerous bowls; these are called Dharmas Corresponding to a Person. The robe corresponding to a person refers to accepting and possessing ten kinds of robes after they have been dyed, sewn, and cut according to the Dharma; these are called Dharmas Corresponding to a Person. The sitting cloth corresponding to a person refers to making it according to the prescribed size; these are called Dharmas Corresponding to a Person. The needle case corresponding to a person refers to what was said above; these are called Dharmas Corresponding to a Person.

『Corresponding to Begging for Food』 refers to receiving food equal to the amount in the alms bowl when begging for food, and not taking more. When begging for robes, even if the donor gives generously, a Bhikshu lacking the three robes should only take what is lacking and not take more than needed; these are called Dharmas Corresponding to Begging for Robes. At that time, the World Honored One, having finished begging for food, returned to his dwelling, picked up his robes, arranged them neatly, and placed them in one place; these are called Dharmas Corresponding to Robes. Corresponding to the sitting cloth refers to what is explained in detail in the Skandhaka (section) on sitting cloths; these are called Dharmas Corresponding to Sitting Cloths.

敷具相應法。齊量者，泥洹僧長四肘、廣一肘半，是名齊量。缽、衣、敷具、針氈筒、行道人房，如是等一切物，如佛說者名為齊量，不如佛語名不齊量。

「染色相應者，諸比丘衣色脫，佛聽染用十種色。十種色者，一泥、二陀婆樹皮、三婆陀樹皮、四非草、五乾陀、六胡桃根、七阿摩勒果、八佉陀樹皮、九施設婆樹皮、十種種雜和用染。如是等所應染者，此十種色。是衣三點作凈法，一用泥、二用青、三用不均色，用此三種三點凈衣。

「威儀相應者，所著衣服齊整，乃至不應立大小便，是名威儀相應法。

「所應差人者，白二白四羯磨差人。先結不凈地，次結眾僧房舍，后結十界。結大界已當問眾僧：『何處作凈廚？』僧所可處結作凈廚。后結布薩處，最後結不失衣界。解界時，先解不失衣界，后解布薩界，復解眾僧凈廚界，次解大界，次解僧房舍界，次解不凈地界安雜物處。教授比丘尼，自恣行籌僧使，為四方僧營事，從檀越信心分粥分前食，乃至寺中凈人不聽篤信檀越家乞食，作制狂亂失性、為尼受大戒，如是等及余未列名者差人作羯磨，是皆名差人相應法。

「處所相應者，若塔若衣壞破穿，皆應修補涂治，是名處所相應。和尚住處、阿阇梨住處、眾僧住處、僧布薩處。爾時世

【現代漢語翻譯】現代漢語譯本：敷具相應法。齊量（適宜的尺寸）是指，泥洹僧（坐具）長四肘、寬一肘半，這被稱為齊量。缽、衣、敷具、針氈筒、行道人房，像這些一切物品，如佛所說的那樣，稱為齊量，不如佛所說的，就稱為不齊量。染色相應是指，如果比丘的衣服褪色，佛允許用十種顏色來染色。這十種顏色是：一、泥土；二、陀婆樹皮；三、婆陀樹皮；四、非草；五、乾陀；六、胡桃根；七、阿摩勒果（余甘子）；八、佉陀樹皮；九、施設婆樹皮；十、種種雜和用染。像這些應該染色的，就用這十種顏色。對於衣服，要用三種方法做凈法，一是用泥土，二是用青色，三是用不均勻的顏色，用這三種方法來使衣服潔凈。威儀相應是指，所穿的衣服要整齊，甚至不應該隨地大小便，這稱為威儀相應法。所應差人（委派人員）是指，通過白二羯磨（一次宣告，一次表決）或白四羯磨（一次宣告，三次表決）來委派人員。先結不凈地界（劃定不潔凈區域），然後結眾僧房舍界（劃定僧眾住所區域），之後結十界（劃定十種區域）。結大界（劃定大區域）之後，應當問眾僧：『哪裡作為凈廚（潔凈廚房）？』僧眾認可的地方就結為凈廚。之後結布薩處（舉行布薩的場所），最後結不失衣界（確保不丟失衣服的區域）。解界（解除區域劃定）時，先解不失衣界，后解布薩界，再解眾僧凈廚界，然後解大界，再解僧房舍界，最後解不凈地界安雜物處（安置雜物的地方）。教授比丘尼（教導比丘尼），自恣行籌僧使（自恣日分發籌碼的僧人），為四方僧營事（為各地的僧人處理事務），從檀越（施主）的信心處分粥分前食（分配粥和食物），甚至寺中的凈人（負責清潔的人）不被允許去篤信的檀越家乞食，制定防止狂亂失性的措施，為尼（比丘尼）受大戒（接受具足戒），像這些以及其他未列名的情況，委派人員來做羯磨（僧事），這些都稱為差人相應法。處所相應是指，如果塔或衣服損壞、破裂或穿孔，都應該修補涂治，這稱為處所相應。和尚（住持）的住所、阿阇梨（導師）的住所、眾僧的住所、僧眾舉行布薩的場所。當時世

【English Translation】 English version: The rules corresponding to bedding. 'Appropriate measurement' (Qiliang) refers to the Nirvana Sanghati (sitting cloth) being four cubits long and one and a half cubits wide; this is called 'appropriate measurement'. Bowls, robes, bedding, needle cases, walking meditation huts, and all such things, as the Buddha described, are called 'appropriate measurement'; what does not accord with the Buddha's words is called 'inappropriate measurement'. The rules corresponding to dyeing refer to the case where if the color of a Bhikkhu's robe fades, the Buddha allows dyeing with ten kinds of colors. These ten kinds of colors are: one, mud; two, bark of the Dhava tree; three, bark of the Bhadra tree; four, non-grass; five, Gandha; six, walnut root; seven, Amalaka fruit (Indian gooseberry); eight, bark of the Khadira tree; nine, bark of the Shishupa tree; ten, various mixed dyes. These ten colors are to be used for dyeing. For robes, three methods of purification should be used: one, using mud; two, using blue; three, using uneven colors; these three methods are used to purify the robes. The rules corresponding to deportment refer to wearing neat and tidy robes, and even not relieving oneself (urinating or defecating) indiscriminately; this is called the rule corresponding to deportment. Those who should be appointed (Chairen) are appointed through either a 'white two Karma' (Bai Er Karma - one announcement, one vote) or a 'white four Karma' (Bai Si Karma - one announcement, three votes). First, the impure ground boundary (Bujing Dijiè) is established, then the boundary of the Sangha's dwellings (Zhong Seng Fangshè Jiè) is established, and then the ten boundaries (Shi Jiè) are established. After establishing the great boundary (Da Jiè), the Sangha should be asked: 'Where should the clean kitchen (Jing Chu) be?' The place approved by the Sangha is established as the clean kitchen. Then the place for Uposatha (Busà Chù) is established, and finally the boundary for not losing robes (Bu Shi Yi Jiè) is established. When dissolving the boundaries (Jie Jiè), first dissolve the boundary for not losing robes, then dissolve the Uposatha boundary, then dissolve the clean kitchen boundary of the Sangha, then dissolve the great boundary, then dissolve the boundary of the Sangha's dwellings, and finally dissolve the place for impure ground where miscellaneous items are stored. Teaching Bhikkhunis (Biqiu Ni), the Sangha official for distributing tokens on the day of self-surrender (Zìzì Xíng Chóu Seng Shi), managing affairs for the Sangha in all directions (Wei Si Fang Seng Yíng Shi), distributing congee and pre-meal food from the faith of the Danapati (Dānyuè - donor), even the clean person (Jìng Rén) in the monastery is not allowed to beg for food from the homes of devout Danapati, establishing measures to prevent madness and loss of nature, conferring the great precepts (Da Jiè) on Nuns (Ni - Bhikkhunis), such as these and other unlisted situations, appointing people to perform Karma (monastic affairs); these are all called the rules corresponding to appointing people. The rules corresponding to places refer to repairing and painting pagodas or robes that are damaged, broken, or torn; this is called the rule corresponding to places. The residence of the Upadhyaya (Héshàng - Abbot), the residence of the Acharya (Āchélí - Teacher), the residence of the Sangha, the place where the Sangha holds Uposatha. At that time, the world

尊為病比丘羯磨凈地作食處。若客比丘來到，寺主人應語不凈處、僧房處、結大界處、凈廚處、布薩處、不失衣界處、飲水處，是名處所相應法。

「方相應者，若和上眾僧，隨師僧向何方，是名方所。又複方者，佛在王舍城中，月盡十五日說戒時眾僧皆來集。佛問：『汝等從何處來？』諸比丘說其方所，是名為方。東方有羅睺跋陀塔，南方有處所名多奴，西方有處所名書毗陀樓陀，北方有處所名無至羅毗阇。此四處最是邊方，通律師得五人受戒。是名方所相應法。

「國土相應法者，阿槃提國通律師五人得受具足，阿犯干提熱得數數洗，亦聽兩三重皮作革屣著。爾時諸比丘雪山中夏安居，身體剝壞，來到佛所。佛聞已，『如此國土聽著富羅復衣。』有二比丘，一名烏嗟羅、二名三摩跎，來到佛所白言：『諸比丘有種種性、種種國土人出家，用不正音壞佛經義，愿世尊聽我用闡提之論正佛經義。』佛言：『我法中不貴浮華之言語，雖質樸不失其義，令人受解為要。』爾時世尊在毗舍離。世儉谷貴乞食難得，諸比丘乘神通力至豈伽國乞食。彼國人惡賤道人，持食著地不過手中。有諸比丘往白世尊。佛言：『雖非手受，施心已竟，可取食之。』是名國土相應法。

「自恣相應法者，一人心念口言。二人

【現代漢語翻譯】現代漢語譯本為生病的比丘指定羯磨（Karma）凈地作為飲食之處。如果有客比丘來到，寺院的主人應該告知其不凈之處、僧房之處、結大界之處、清凈廚房之處、布薩（Posadha）之處、不失衣界之處、飲水之處，這被稱為處所相應法。『方相應』是指，如果和尚（Upadhyaya）和眾僧跟隨師僧前往任何方向，這被稱為方所。此外，『方』是指，佛陀在王舍城（Rajagrha）中，每月十五日說戒時，眾僧都來聚集。佛陀問：『你們從何處來？』諸比丘說出他們的方所，這被稱為方。東方有羅睺跋陀塔（Rahula-bhadra Stupa），南方有處所名為多奴（Tanu），西方有處所名為書毗陀樓陀（Surpitarudra），北方有處所名為無至羅毗阇（Anujiravisaja）。這四個地方是最邊遠的地方，通曉戒律的律師五人即可在此受戒。這被稱為方所相應法。『國土相應法』是指，在阿槃提國（Avanti），通曉戒律的律師五人即可受具足戒；在阿犯干提熱（Avamgandhi），可以頻繁洗浴，也允許穿兩三層皮革製作的鞋子。當時，一些比丘在雪山中安居，身體面板破損，來到佛陀處。佛陀聽后說：『在這樣的國土，允許穿富羅復衣（Phullavastra）。』有兩位比丘，一名烏嗟羅（Uccala），一名三摩陀（Samatha），來到佛陀處稟告說：『諸比丘有各種姓、來自各種國土，用不正的語音破壞佛經的意義，希望世尊允許我們用闡提（Chandala）的論述來糾正佛經的意義。』佛陀說：『我的法中不重視浮華的言語，即使質樸，只要不失去其意義，能讓人理解接受才是重要的。』當時，世尊在毗舍離（Vaisali）。世道衰敗，穀物昂貴，乞食難以獲得，諸比丘憑藉神通力前往豈伽國（Kikata）乞食。那個國家的人厭惡輕賤道人，把食物放在地上，不遞到手中。有比丘將此事稟告世尊。佛陀說：『即使不是手受，施捨的心意已經完成，可以取食。』這被稱為國土相應法。『自恣相應法』是指，一人心念口言。二人

【English Translation】 English version Designating a clean Karma site for sick Bhikshus (monks) as a place for eating. If a guest Bhikshu arrives, the monastery owner should inform them of the unclean areas, the Bhikshu's living quarters, the area where the great boundary is established, the clean kitchen area, the Posadha (Uposatha) area, the area where the robes are not lost, and the water drinking area. This is called the Dharma (teaching) corresponding to the location. 『Corresponding to the direction』 means that if the Upadhyaya (preceptor) and the Sangha (community of monks) follow the teacher monk to any direction, this is called the direction. Furthermore, 『direction』 refers to when the Buddha was in Rajagrha (King's Abode), and on the fifteenth day of each month, when the precepts were recited, all the monks gathered. The Buddha asked: 『Where have you come from?』 The Bhikshus stated their directions, which is called the direction. To the east is the Rahula-bhadra Stupa (Rahula-bhadra Tower), to the south is a place called Tanu, to the west is a place called Surpitarudra, and to the north is a place called Anujiravisaja. These four places are the most remote, and five lawyers who are familiar with the precepts can be ordained here. This is called the Dharma corresponding to the direction. 『Corresponding to the country』 means that in Avanti, five lawyers who are familiar with the precepts can receive full ordination; in Avamgandhi, frequent bathing is allowed, and it is also permissible to wear shoes made of two or three layers of leather. At that time, some Bhikshus were dwelling in the Himalayas, and their skin was damaged, so they came to the Buddha. After hearing this, the Buddha said: 『In such a country, it is permissible to wear Phullavastra (full clothes).』 There were two Bhikshus, one named Uccala and the other named Samatha, who came to the Buddha and reported: 『The Bhikshus are of various castes and come from various countries, and they are destroying the meaning of the Buddhist scriptures with incorrect pronunciations. May the World Honored One allow us to use the Chandala (outcaste) arguments to correct the meaning of the Buddhist scriptures.』 The Buddha said: 『In my Dharma, I do not value flowery language. Even if it is simple, as long as it does not lose its meaning and allows people to understand and accept it, that is important.』 At that time, the World Honored One was in Vaisali. The world was in decline, and grains were expensive, making it difficult to beg for food. The Bhikshus used their supernatural powers to go to Kikata to beg for food. The people of that country hated and despised the ascetics, placing the food on the ground instead of handing it over. Some Bhikshus reported this matter to the World Honored One. The Buddha said: 『Even if it is not received by hand, the intention of giving has been completed, so you may take the food.』 This is called the Dharma corresponding to the country. 『Corresponding to the Pravāraṇā (invitation)』 means that one person thinks in their heart and speaks with their mouth. Two people

三人四人皆展轉相語。五人羯磨自恣。是名自恣相應法。

「自恣與欲相應法者，有五種與欲：一我與自恣；二我自恣；三為我故作自恣；四手作相貌自恣；五口作相貌自恣。若此五種不成，不名與自恣欲。是名自恣相應法。

「自恣取欲相應法者，僧差人令取欲。取欲者，若父母病難、非梵行難，如是眾多難，當與餘人令持欲去。與欲法，語持欲去者言：『大德憶念！我某甲，今日眾僧自恣我亦自恣，與眾僧清凈欲。』是名與欲相應法。取欲比丘若未得還，忽大水來及師子虎狼難不得往自恣，出界外自恣者，亦得清凈。去者亦得清凈。是名取欲人自恣相應法。

「波羅提木叉相應者，爾時世尊在靜房中作是思惟：『今為諸比丘制，聽集一處說波羅提木叉戒。我若不為制者，新學比丘欲學波羅提木叉者，云何得聞？何所修集？』爾時世尊從靜房起，告諸比丘：『從今已去，汝等當集一處說波羅提木叉戒。欲說戒時先白：「大德僧聽！若僧時到僧忍聽，僧今集一處說波羅提木叉戒。白如是。」』名波羅提木叉戒相應法。

「說波羅提木叉相應者，有五種略說波羅提木叉，文如上說。復有說波羅提木叉相應者，文如上母經中說。是名說戒相應法。

「布薩相應者，乃至三人展轉語布薩。如

【現代漢語翻譯】現代漢語譯本三人或四人互相轉告。五人進行羯磨（Karma，業）自恣。這稱為自恣相應法。『自恣與欲相應法』是指，有五種給予同意的方式：一，我給予自恣的同意；二，我自恣；三，爲了我的緣故而作自恣；四，用手勢表示同意自恣；五，用口頭表示同意自恣。如果這五種方式不成立，則不稱為給予自恣的同意。這稱為自恣相應法。『自恣取欲相應法』是指，僧團派遣人去取同意。取同意的人，如果遇到父母生病等困難、非梵行（Brahmacharya，禁慾）的困難，像這樣眾多的困難，應當讓其他人拿著同意離開。給予同意的方法是，告訴拿著同意離開的人說：『大德（Great Virtue，對僧侶的尊稱）請記住！我某甲，今天僧眾進行自恣，我也進行自恣，給予僧眾清凈的同意。』這稱為給予同意相應法。取同意的比丘如果還沒回來，突然遇到大水或者獅子虎狼的災難，無法前來自恣，在界外進行自恣，也算是清凈的。去取同意的人也算是清凈的。這稱為取同意的人自恣相應法。『波羅提木叉（Pratimoksha，戒律）相應』是指，當時世尊在靜室中思考：『現在為眾比丘制定，允許聚集在一處宣說波羅提木叉戒。我如果不制定的話，新學的比丘想要學習波羅提木叉，要如何聽聞？要如何修習？』當時世尊從靜室起身，告訴眾比丘：『從今以後，你們應當聚集在一處宣說波羅提木叉戒。想要說戒的時候先稟告：「大德僧眾請聽！如果僧眾時間已到，僧眾允許，僧眾現在聚集在一處宣說波羅提木叉戒。稟告如上。」』這稱為波羅提木叉戒相應法。『說波羅提木叉相應』是指，有五種簡略宣說波羅提木叉的方式，文字如上所述。還有宣說波羅提木叉相應，文字如上母經中所說。這稱為說戒相應法。『布薩（Posadha，齋戒）相應』是指，乃至三個人互相轉告布薩。如

【English Translation】 English version Three or four people tell each other in turn. Five people perform Karma (Karma) and self-determination. This is called the Dharma corresponding to self-determination. 『The Dharma corresponding to self-determination and consent』 refers to five ways of giving consent: first, I give consent to self-determination; second, I self-determine; third, self-determination is made for my sake; fourth, consent to self-determination is expressed by gestures; fifth, consent to self-determination is expressed verbally. If these five methods are not established, it is not called giving consent to self-determination. This is called the Dharma corresponding to self-determination. 『The Dharma corresponding to taking consent for self-determination』 refers to the Sangha (community) sending someone to obtain consent. If the person taking consent encounters difficulties such as parents being sick, difficulties of non-Brahmacharya (Brahmacharya, celibacy), and many such difficulties, others should be allowed to leave with the consent. The method of giving consent is to tell the person leaving with the consent: 『Great Virtue (a respectful term for monks), please remember! I, so-and-so, today the Sangha is performing self-determination, and I am also performing self-determination, giving the Sangha pure consent.』 This is called the Dharma corresponding to giving consent. If the Bhikshu (monk) taking consent has not returned, and suddenly encounters a disaster of great floods or lions, tigers, and wolves, and cannot come to self-determine, it is considered pure to self-determine outside the boundary. It is also considered pure for the person who went to take consent. This is called the Dharma corresponding to the self-determination of the person taking consent. 『Pratimoksha (Pratimoksha, precepts) correspondence』 refers to when the World Honored One (Buddha) was thinking in the quiet room: 『Now, for the Bhikshus (monks), I will make a rule to allow them to gather in one place to recite the Pratimoksha precepts. If I do not make a rule, how will the newly learning Bhikshus who want to learn the Pratimoksha hear it? How will they practice it?』 At that time, the World Honored One arose from the quiet room and told the Bhikshus: 『From now on, you should gather in one place to recite the Pratimoksha precepts. When you want to recite the precepts, first report: 「Great Virtuous Sangha, please listen! If the Sangha's time has come, and the Sangha allows, the Sangha is now gathering in one place to recite the Pratimoksha precepts. Report as above.」』 This is called the Dharma corresponding to the Pratimoksha precepts. 『Reciting the Pratimoksha correspondence』 refers to the five ways of briefly reciting the Pratimoksha, the text is as described above. There is also reciting the Pratimoksha correspondence, the text is as described in the above Mother Sutra. This is called the Dharma corresponding to reciting the precepts. 『Posadha (Posadha, fasting) correspondence』 refers to even three people telling each other about Posadha. Such as

法布薩者，四人已上一白然後布薩。布薩處，下座比丘應掃灑地，是名布薩相應法。

「欲相應者，爾時世尊告諸比丘：『當唱凈。唱凈已今日眾僧布薩。』有病比丘不來者，聽與欲，遣人取之。是名欲相應法。若有緣與欲，無緣應去。與欲有五種，如上文說。

「取欲人相應者，若取欲有眾難不得來，取欲者清凈，眾僧清凈，是名取欲人相應。

「清凈相應者，若病不得來自說清凈，是名清凈相應布薩。自恣中得言與清凈欲，余欲直言與欲，不言清凈。是名與欲清凈。取欲者，有難不得去，名清凈取欲，是名取欲人清凈相應法。

「上來所說種種制者，比丘經、比丘尼經、摩得勒伽經、增一經、諸干度經如此等經中推求之。若與五經義合者，應受持莫舍；若不與合者，置而莫行。復應推法，一緣、二制、三重製，總略、犯不犯，要與五種經相應。五經中緣、制、重製對而求之。云何名為總？比丘即名一切比丘，是名為總。云何名為略說？初中后說但令義顯，是名為略。廣說者，若有比丘向比丘說其所解，我從佛邊聞如是說。聞此者即不得非其所說，亦不得即取，持此所解與五部經對之。若與經相應者，應語言：『長老所說甚善，好自受持莫令廢舍，常應為人如是廣說。』若不與五經相應者

【現代漢語翻譯】現代漢語譯本：法布薩（Pusa，僧團集會誦戒）者，四人或四人以上，經過一次宣告后即可進行布薩。在布薩的場所，下座的比丘應當負責清掃地面，這被稱為與布薩相應的法。

『欲相應』指的是，當時世尊告訴眾比丘：『應當宣告清凈。宣告清凈后，今天僧團將進行布薩。』有生病的比丘不能前來參加的，允許他通過給予『欲』（yu，同意票）的方式參與，並派人去收取。這被稱為與『欲』相應的法。如果因某種原因可以給予『欲』，就應該給予；如果沒有原因，就應該親自前往。給予『欲』有五種情況，如前文所述。

『取欲人相應』指的是，如果取『欲』的人遇到種種困難無法前來，那麼取『欲』者清凈，僧團也清凈，這被稱為取『欲』人相應。

『清凈相應』指的是，如果生病的比丘無法親自前來，就聲明自己的清凈，這被稱為清凈相應的布薩。在自恣（Zi chi，僧團解除結界）儀式中，可以說給予清凈『欲』，其餘情況下給予『欲』時，直接說給予『欲』即可，不必說清凈。這被稱為與『欲』清凈。取『欲』的人，如果遇到困難無法前往，則稱為清凈取『欲』，這被稱為取『欲』人清凈相應法。

以上所說的各種戒律，應當在比丘經、比丘尼經、摩得勒伽經（Mo de le jia jing，母論）、增一經、諸干度經等經典中尋找。如果與這五部經典的義理相合，就應當接受並奉行；如果不相合，就應該擱置而不實行。還應該推究佛法，從一緣、二制、三重製，到總說、略說、犯與不犯等方面，都要與這五種經典相應。在這五部經典中，將緣起、戒律、重戒相互對照來尋求。什麼叫做『總』？比丘即代表一切比丘，這叫做『總』。什麼叫做『略說』？在初、中、后階段的說法，只要能顯明義理即可，這叫做『略』。廣說指的是，如果有比丘向其他比丘講述自己所理解的佛法，說自己從佛陀那裡聽到這樣的說法。聽到的人不得否定他所說的，也不得立即採納，而應該將他所理解的與五部經典進行對照。如果與經典相應，就應該說：『長老所說非常好，請好好地接受並奉行，並且應該經常像這樣為人廣泛地宣說。』如果不與五部經典相應，

【English Translation】 English version: The Pusa (Pusa, Sangha assembly for reciting precepts), after a single announcement, can be performed by four or more people. In the place of the Pusa, the junior Bhikkhu (monk) should sweep the ground; this is called the Dharma (law) corresponding to the Pusa.

『Corresponding to Desire』 refers to when the World-Honored One (世尊) told the Bhikkhus (monks): 『You should announce purity. After announcing purity, the Sangha (僧團) will perform the Pusa today.』 If there is a sick Bhikkhu who cannot come, he is allowed to participate by giving 『Yu』 (欲, consent), and someone should be sent to collect it. This is called the Dharma corresponding to 『Desire』. If there is a reason to give 『Yu』, it should be given; if there is no reason, one should go in person. There are five situations for giving 『Yu』, as mentioned above.

『Corresponding to the Person Taking Desire』 refers to if the person taking 『Yu』 encounters various difficulties and cannot come, then the person taking 『Yu』 is pure, and the Sangha is also pure; this is called corresponding to the person taking 『Yu』.

『Corresponding to Purity』 refers to if a sick Bhikkhu cannot come in person, he declares his purity; this is called the Pusa corresponding to purity. In the Zi chi (自恣, Sangha's self-surrender ceremony), one can say that one gives pure 『Desire』; in other cases, when giving 『Desire』, one can directly say giving 『Desire』 without saying purity. This is called 『Desire』 being pure. If the person taking 『Yu』 encounters difficulties and cannot go, it is called pure taking of 『Yu』; this is called the Dharma corresponding to the person taking 『Yu』 being pure.

The various precepts mentioned above should be sought in the Bhikkhu Sutra (比丘經), Bhikkhuni Sutra (比丘尼經), Matrka Sutra (摩得勒伽經, Mother Treatise), Ekottara Agama (增一經), and various Khandhaka Sutras (諸干度經). If it agrees with the meaning of these five Sutras, it should be accepted and practiced; if it does not agree, it should be put aside and not practiced. One should also investigate the Dharma, from one cause, two restrictions, and three restrictions, to general statements, brief statements, offenses, and non-offenses, all must correspond to these five types of Sutras. In these five Sutras, the causes, precepts, and heavy precepts should be compared and sought. What is called 『general』? Bhikkhu represents all Bhikkhus; this is called 『general』. What is called 『brief statement』? The statements in the beginning, middle, and end, as long as they make the meaning clear, this is called 『brief』. 『Extensive statement』 refers to if a Bhikkhu tells other Bhikkhus his understanding of the Dharma, saying that he heard such a statement from the Buddha. The listener must not deny what he said, nor should he immediately adopt it, but should compare his understanding with the five Sutras. If it corresponds to the Sutras, one should say: 『What the Elder said is very good, please accept and practice it well, and you should often widely proclaim it to others in this way.』 If it does not correspond to the five Sutras,

應諫之：『長老所說不應受持，亦莫廣為人說。更求勝解。』是名第一廣。第二廣者，自云從眾僧邊聞，亦向他人說其所解。聞者亦如上，不非不受取，五經驗之。是名第二廣。第三廣者，若有比丘自云從三人邊聞，亦向余比丘說其所解。此聞者受不受，亦推五部經中驗之。是名第三廣。第四廣者，復有比丘自稱，我從二大德比丘邊聞如是說，亦向餘人說其所解。彼聞比丘受不受，亦應如上驗之。是名第四廣。廣有二種：一者廣文、二者廣義，是名為四廣。復更略明應不應義。應者，鐵缽、瓦缽、優伽國缽、優伽奢國缽、毗舍離國黑缽、舍衛國赤缽。缽雖有六種，其實鐵、瓦二也，是名缽相應缽。不相應缽者，栴檀缽、尸舍婆木缽、石缽、金缽、銀缽、琉璃缽、玉缽、七寶缽，是名不相應，是故言相應不相應也。

「彼人應此人不應。應者，比丘畜長缽得滿十日。不應者，比丘尼畜長缽不得過一日。是名不應。此是彼人應此人不應。

「爾所人應爾所不應者，若缽破過五綴，更求新缽受持者，要四人中白二羯磨受持，三人已下不得。是名爾許人應爾許人不應。

「齊量應不齊量不應。應者，升半已上至二升半，是名應。不應者，不滿升半、過二升半，是名不應。以是義故，言齊量相應不相應也。

【現代漢語翻譯】現代漢語譯本應諫之：『長老所說不應接受和堅持，也不要廣泛地為人宣說。應該進一步尋求更勝一籌的理解。』這叫做第一種『廣』（廣傳）。第二種『廣』是，自己聲稱是從眾僧那裡聽來的，也向他人講述自己所理解的。聽聞者也像上面所說的那樣，不反對也不接受，而是用五部經來驗證。這叫做第二種『廣』。第三種『廣』是，如果有比丘聲稱自己是從三位比丘那裡聽來的，也向其他比丘講述自己所理解的。聽聞者接受還是不接受，也應該在五部經中驗證。這叫做第三種『廣』。第四種『廣』是，又有比丘聲稱，『我是從兩位大德比丘那裡聽來這樣說的』，也向其他人講述自己所理解的。那些聽聞的比丘接受還是不接受，也應該像上面那樣驗證。這叫做第四種『廣』。『廣』有兩種：一是廣傳文字，二是廣傳義理，這叫做四種『廣』。再簡略地說明『應』與『不應』的含義。『應』是指：鐵缽（用鐵製成的缽）、瓦缽（用瓦製成的缽）、優伽國缽（產自優伽國的缽）、優伽奢國缽（產自優伽奢國的缽）、毗舍離國黑缽（產自毗舍離國的黑色缽）、舍衛國赤缽（產自舍衛國的紅色缽）。缽雖然有六種，但實際上是鐵缽和瓦缽兩種，這叫做與缽相應的缽。不相應的缽是指：栴檀缽（用栴檀木製成的缽）、尸舍婆木缽（用尸舍婆木製成的缽）、石缽（用石頭製成的缽）、金缽（用金子製成的缽）、銀缽（用銀子製成的缽）、琉璃缽（用琉璃製成的缽）、玉缽（用玉石製成的缽）、七寶缽（用七種寶物製成的缽），這叫做不相應的缽。因此，才說相應與不相應。『某人應，某人不應』。『應』是指：比丘蓄積長缽可以滿十日。『不應』是指：比丘尼蓄積長缽不得超過一日。這叫做『某人應，某人不應』。『爾許人應，爾許人不應』是指：如果缽破損超過五個綴補的地方，想要更換新的缽並接受使用，需要四個人中進行白二羯磨（一種僧團儀式）才能接受使用，少於三人則不可以。這叫做『爾許人應，爾許人不應』。『齊量應，不齊量不應』。『應』是指：容量從一升半以上到二升半，這叫做『應』。『不應』是指：不滿一升半、超過二升半，這叫做『不應』。因為這個緣故，才說容量相應與不相應。

【English Translation】 English version He should be advised: 『The Elder』s words should not be accepted or upheld, nor should they be widely proclaimed to others. Seek further for a superior understanding.』 This is called the first 『Extent』 (spreading). The second 『Extent』 is when one claims to have heard it from the Sangha (community of monks) and also explains their understanding to others. Those who hear it should, as above, neither reject nor accept it, but examine it through the five Agamas (collection of early Buddhist texts). This is called the second 『Extent』. The third 『Extent』 is when a Bhikshu (monk) claims to have heard it from three Bhikshus (monks) and also explains their understanding to other Bhikshus (monks). Whether those who hear it accept it or not, it should also be examined in the five Agamas (collection of early Buddhist texts). This is called the third 『Extent』. The fourth 『Extent』 is when another Bhikshu (monk) claims, 『I heard it said thus from two great virtuous Bhikshus (monks),』 and also explains their understanding to others. Whether those Bhikshus (monks) who hear it accept it or not, it should also be examined as above. This is called the fourth 『Extent』. There are two kinds of 『Extent』: one is spreading the text, and the other is spreading the meaning. These are called the four 『Extents』. To further briefly explain the meanings of 『appropriate』 and 『inappropriate』. 『Appropriate』 refers to: an iron bowl (a bowl made of iron), a clay bowl (a bowl made of clay), a bowl from Ugga country (a bowl from Ugga country), a bowl from Uggavesa country (a bowl from Uggavesa country), a black bowl from Vesali country (a black bowl from Vesali country), a red bowl from Savatthi country (a red bowl from Savatthi country). Although there are six kinds of bowls, in reality, there are only two: iron and clay. These are called bowls that are appropriate. Inappropriate bowls are: a sandalwood bowl (a bowl made of sandalwood), a Sissava wood bowl (a bowl made of Sissava wood), a stone bowl (a bowl made of stone), a gold bowl (a bowl made of gold), a silver bowl (a bowl made of silver), a crystal bowl (a bowl made of crystal), a jade bowl (a bowl made of jade), a seven-jeweled bowl (a bowl made of seven jewels). These are called inappropriate bowls. Therefore, it is said that there are appropriate and inappropriate bowls. 『A certain person is appropriate, a certain person is inappropriate.』『Appropriate』 refers to: a Bhikshu (monk) may keep a large bowl for up to ten days. 『Inappropriate』 refers to: a Bhikshuni (nun) may not keep a large bowl for more than one day. This is called 『a certain person is appropriate, a certain person is inappropriate.』『So many people are appropriate, so many people are inappropriate』 refers to: if a bowl is broken with more than five repairs, and one wants to obtain a new bowl and accept it for use, it requires a white second Karma (a type of Sangha ritual) among four people to accept it for use; it is not allowed with fewer than three people. This is called 『so many people are appropriate, so many people are inappropriate.』『A certain measure is appropriate, an uncertain measure is inappropriate.』『Appropriate』 refers to: a capacity from one and a half Sheng (a unit of volume) up to two and a half Sheng (a unit of volume). This is called 『appropriate』. 『Inappropriate』 refers to: less than one and a half Sheng (a unit of volume), or more than two and a half Sheng (a unit of volume). This is called 『inappropriate』. For this reason, it is said that there are appropriate and inappropriate measures.

「是色應是色不應者，受熏色應，不受熏色不應。是名色相應不相應。

「或時應或時不應。應者，若為賊劫水㵱若墮地破若失，如是人者應語父母親里眷屬索，是名應。若不為水㵱賊劫墮地破失，語父母親里眷屬索者，是名不應。是名人應不應。

「衣相應不相應。應者，十種衣財應。不應者，上色衣錦衣白色衣著䰅衣，如是等眾多皆不相應。是名衣不應。三衣，獨受持一衣亦不應，乃至頭有䰅欽婆羅衣亦不應。

「有時中應有時中不應。若為賊急水㵱火燒若忘失，如是時中應語父母兄弟親里，若不如此不應語求索也。是名是時應是時不應。

「僧竭支相應者，極短過繫腰下一搩手作，法令覆兩乳柱腋下，是名相應。不相應者，過限短作不相應。襯身衣者，暮臥時齊咽覆腳，但使莫污外凈衣，是為齊量。覆瘡衣長四肘廣二肘。雨浴衣長二搩手半。凈體巾長一搩手廣一搩手。凈面巾長結卷一肘廣亦結卷一肘。凈眼巾縱廣皆自一搩手。是名此應此不應。

「爾所人應爾所人不應。應者四人三人，二人不應，是名爾所人應爾所人不應。或時應或時不應。應者從自恣后一月中得受迦絺那衣，過是不得受，是名或時應或時不應。有色應有色不應，佛所聽者應，佛所不聽者不應，是名有色

【現代漢語翻譯】現代漢語譯本『如果是色應該，什麼色不應該呢？受過薰染的色是應該的，未受薰染的色是不應該的。這叫做色相應與不相應。』『有時應該，有時不應該。應該的情況是，如果被盜賊搶劫、被水沖走、掉在地上摔壞或丟失，這樣的人應該告訴父母親戚眷屬去尋找，這叫做應該。如果不被水沖走、盜賊搶劫、掉在地上摔壞或丟失，卻告訴父母親戚眷屬去尋找，這叫做不應該。這叫做人應該與不應該。』『衣服相應與不相應。應該的情況是，十種衣物財物是應該的。不應該的情況是，染色的衣服、錦衣、白色衣服、穿著有毛邊的衣服，像這些等等很多都是不相應的。這叫做衣服不相應。三衣，單獨受持一件衣服也是不應該的，乃至頭上戴著毛氈欽婆羅衣也是不應該的。』『有時之中應該，有時之中不應該。如果是被盜賊緊急搶劫、被水沖走、被火燒燬或者遺忘丟失，在這樣的情況下應該告訴父母兄弟親戚，如果不是這樣就不應該告訴他們去求索。這叫做這時應該，這時不應該。』『僧伽梨相應的情況是，極短的僧伽梨，長度超過繫在腰下的一拃手，製作時要能夠覆蓋兩乳柱和腋下，這叫做相應。不相應的情況是，超過限定的長度或者製作得太短，都是不相應的。貼身內衣，晚上睡覺時長度齊頸部並能覆蓋到腳，只要不弄髒外面的乾淨衣服，這就是合適的長度。覆蓋瘡口的衣服長四肘，寬二肘。雨浴衣長兩拃手半。凈體巾長一拃手，寬一拃手。凈面巾長（打結捲起后）一肘，寬也（打結捲起后）一肘。凈眼巾的縱向和橫向都是一拃手。這叫做這個應該，這個不應該。』『某些人應該，某些人不應該。應該的情況是四個人、三個人，兩個人是不應該的，這叫做某些人應該，某些人不應該。有時應該，有時不應該。應該的情況是從自恣日後一個月內可以接受迦絺那衣（Kāṭhina，功德衣），超過這個時間就不能接受，這叫做有時應該，有時不應該。有些顏色應該，有些顏色不應該，佛陀允許的顏色是應該的，佛陀不允許的顏色是不應該的，這叫做有些顏色』

【English Translation】 English version 『If a color is appropriate, what color is inappropriate? A color that has been dyed is appropriate; a color that has not been dyed is inappropriate. This is called color being corresponding and non-corresponding.』『Sometimes it is appropriate, sometimes it is not. It is appropriate if one is robbed by thieves, swept away by water, falls and breaks, or is lost. Such a person should tell their parents, relatives, and family to search for it. This is called appropriate. If one is not swept away by water, robbed by thieves, does not fall and break, or is not lost, yet tells their parents, relatives, and family to search for it, this is called inappropriate. This is called a person being appropriate and inappropriate.』『Clothing being corresponding and non-corresponding. It is appropriate if it is one of the ten types of clothing and possessions. It is inappropriate if it is dyed clothing, brocade clothing, white clothing, or clothing with fringes. Many such things are non-corresponding. This is called clothing being non-corresponding. The three robes, or holding only one robe, are also inappropriate, even wearing a felt Kimpala (kambala, 毛氈) robe on the head is inappropriate.』『Sometimes it is appropriate, sometimes it is not. If one is urgently robbed by thieves, swept away by water, burned by fire, or forgets and loses something, in such cases, one should tell their parents, brothers, and relatives. If it is not like this, one should not tell them to seek it. This is called being appropriate at this time and inappropriate at that time.』『The Sanghati (saṃghāṭī, 僧伽梨) being corresponding: an extremely short Sanghati, longer than a handspan below the waist, made so that it covers both breasts and armpits, is called corresponding. Being non-corresponding: exceeding the limit or being made too short is non-corresponding. The undershirt, when sleeping at night, should reach the neck and cover the feet, but should not soil the clean outer robe; this is the appropriate length. A robe to cover wounds should be four cubits long and two cubits wide. A bathing robe should be two and a half handspans long. A body-cleaning cloth should be one handspan long and one handspan wide. A face-cleaning cloth should be one cubit long (when knotted and rolled up) and one cubit wide (when knotted and rolled up). An eye-cleaning cloth should be one handspan in both length and width. This is called this being appropriate and this being inappropriate.』『So many people being appropriate, so many people being inappropriate. It is appropriate for four people or three people; it is inappropriate for two people. This is called so many people being appropriate, so many people being inappropriate. Sometimes it is appropriate, sometimes it is not. It is appropriate to receive the Kathina (Kāṭhina, 功德衣) robe within one month after the Self-Soothing Day (Pravāraṇā, 自恣日); it is not appropriate to receive it after this time. This is called sometimes being appropriate, sometimes being inappropriate. Some colors are appropriate, some colors are not. Colors permitted by the Buddha are appropriate; colors not permitted by the Buddha are inappropriate. This is called some colors』

應有色不應。有齊量應有齊量不應，應者泥洹僧踝上三指應，過是長不應，是故名應不應。行路法，前安居后安居，隨向何處好，應行向安居處。安居處，後有緣乞七日法，是亦應行。安居前後一月，是亦應行。不應行者，夏中無緣不應乞七日，冬中無緣不應行。是名應行不應行。

「人應不應者，過度長、過度短。有諸難，師僧不具。是名不應。應者，不長不短、年滿二十、無諸難、師僧清凈具足，是名應。是故名人應不應。

「房應不應。應者，僧如法施地，地處無諸難，作應齊量，是名應。不應者，僧不如法與地，地處有諸難，作過量所求甚多令檀越譏嫌，是名不應。此是房應不應。

「犯毗尼者，七聚犯干度，是此七聚法應一一推其所犯緣，復應推此罪當云何懺悔而得滅除，復應知起此罪時，初夜竟夜何時中起，復是二夜中起耶，復應更推前食、后食、晝日犯？所起犯，為因人、為因法？初夜所犯者，不應受用而受用是也。夜犯者，比丘為比丘尼說法犯也。二夜犯者，共未受具人過二夜，明相未現不起不出，是名為犯。中前犯者，中前洗足以油涂足入聚落，除病犯也。后食犯者，先受人請中食，后更余處受請，不語比座去，是名犯也。晝日犯者，若比丘晝日露處脅著地臥，是名為犯。復有

【現代漢語翻譯】現代漢語譯本：『應』與『不應』：對於顏色，應該有所選擇。對於齊量（合適的尺寸），應該有所選擇。所謂的『應』，是指泥洹僧（涅槃僧，指已證得涅槃的比丘）的僧裙長度應在腳踝上三指的範圍內，超過這個長度就不『應』。因此，這被稱為『應不應』。行路的方法：先在安居處（雨季的住所）安頓下來，然後再去其他地方。如果知道哪裡適合安居，就應該前往那裡安居。在安居處，如果之後有因緣需要請七日假，這也是應該允許的。安居前後的一個月，也是應該允許的。不應該允許的情況是：在夏季沒有特殊原因卻要請七日假，在冬季沒有特殊原因卻要出行。這被稱為『應行不應行』。『人應』與『不應』：過度高大或過度矮小的人，或者有各種困難，或者師僧（導師）不具備資格，這些都是『不應』。『應』是指：不高不矮，年滿二十歲，沒有各種困難，師僧清凈且具備資格，這才是『應』。因此，這被稱為『人應不應』。『房應』與『不應』：『應』是指：僧團如法地佈施土地，土地所在之處沒有各種災難，建造符合規定的尺寸，這才是『應』。『不應』是指：僧團不如法地給予土地，土地所在之處有各種災難，建造超出規定的尺寸，索求過多導致施主不滿，這就是『不應』。這就是『房應不應』。『犯毗尼』（違犯戒律）的情況：七聚（七種罪行類別）的犯干度（根本罪），對於這七聚的戒律，應該一一推究其所犯的因緣，並且應該推究此罪應當如何懺悔才能得以消除，還應該知道犯此罪時，是在初夜、竟夜（深夜）還是何時犯的，或者是在兩個夜晚之間犯的？還應該進一步推究是在前食（上午）、后食（下午）、還是晝日（白天）犯的？所犯的罪，是因為人還是因為法？在初夜所犯的罪，是不應該受用而受用了。在夜間犯的罪，是比丘為比丘尼說法。在兩個夜晚之間犯的罪，是與未受具足戒的人共同度過兩個夜晚，直到天亮還沒有離開。在中前（中午之前）犯的罪，是在中午之前洗腳，用油塗抹腳，然後進入村落，除非是爲了治病。在後食（下午）犯的罪，是先接受了別人的邀請享用午餐，之後又在其他地方接受邀請，卻沒有告知同座的人就離開了。在晝日（白天）犯的罪，是比丘在白天露天的地方側臥著地。還有...

【English Translation】 English version: 'Should' and 'Should Not': Regarding colors, there should be a selection. Regarding 'Qiliang' (appropriate size), there should be a selection. The so-called 'should' refers to the length of the 'Nirvana Sangha's' (Nirvana Sangha, referring to a Bhikkhu who has attained Nirvana) robe should be within three fingers above the ankle; exceeding this length is 'should not'. Therefore, this is called 'Should and Should Not'. The method of traveling: First settle down in the 'Angers' (rainy season residence), and then go to other places. If you know where is suitable for 'Angers', you should go there to settle down. At the 'Angers', if there is a need to ask for a seven-day leave later, this should also be allowed. One month before and after the 'Angers' should also be allowed. What should not be allowed is: asking for a seven-day leave in summer without special reason, and traveling in winter without special reason. This is called 'Should Travel and Should Not Travel'. 'Person Should' and 'Person Should Not': People who are excessively tall or excessively short, or who have various difficulties, or whose 'Shiseng' (mentor) is not qualified, these are 'should not'. 'Should' refers to: not tall or short, being twenty years old, without various difficulties, and the 'Shiseng' being pure and qualified, this is 'should'. Therefore, this is called 'Person Should and Should Not'. 'Room Should' and 'Room Should Not': 'Should' refers to: the Sangha (monastic community) donating land according to the Dharma, the place where the land is located has no disasters, and the construction meets the prescribed dimensions, this is 'should'. 'Should not' refers to: the Sangha giving land unlawfully, the place where the land is located has various disasters, the construction exceeds the prescribed dimensions, and demanding too much causes dissatisfaction among the donors, this is 'should not'. This is 'Room Should and Should Not'. Cases of 'Violating Vinaya' (breaking precepts): The 'Fangan Du' (fundamental sins) of the 'Qiju' (seven categories of offenses), for these seven categories of precepts, one should investigate the causes of the offenses one by one, and one should investigate how this sin should be repented in order to be eliminated, and one should also know when this sin was committed, whether it was in the early night, late night, or when? Or was it committed between two nights? One should also further investigate whether it was committed before the meal (morning), after the meal (afternoon), or during the day? The sin committed, is it because of a person or because of the Dharma? The sin committed in the early night is using what should not be used. The sin committed at night is a Bhikkhu preaching to a Bhikkhuni. The sin committed between two nights is spending two nights with someone who has not received full ordination, and not leaving until dawn. The sin committed before noon is washing feet before noon, applying oil to the feet, and then entering the village, unless it is for medical treatment. The sin committed after the meal is accepting an invitation to have lunch first, and then accepting an invitation elsewhere without telling the people at the same table. The sin committed during the day is a Bhikkhu lying on his side on the ground in an open place during the day. There are also...

晝日犯者，不著泥洹僧僧竭支，單著袈裟經行。又復弟子與和上阿阇梨過食取食，不中著革屣，是名晝日犯。從法所起犯者，得過人法，不得向白衣說。若同出家人知舊言，不相違者可向說，不應向餘者說。復有因法犯者，若授前人經若並誦，授經者授前句，受者接后句誦，如此人者不應授經。不併誦者，上座誦前句竟，下座次應誦上座所誦句，若同時誦不得。不得為女人說法過五六語，不得為覆肩覆頭，如是等眾多不得為說法，是名因法所犯。因人所犯者，長短過度、不滿二十、有遮法、師僧不具亦不清凈，非法群品受戒、虛空中受戒、界外受戒、若授十三種非法人戒，受戒不得戒者。一切皆名因人犯也。

「所犯因六處起，應推六處懺悔。有犯因身起非心口，有犯因口非身心，有犯因心非身口，有犯因身心起，有犯因心口起，有犯因身口心起，有犯因貪慾起，有犯因瞋恚起，有犯因愚癡起。有犯是身口愚癡所害，有犯是身口瞋恚所害，有犯是身口貪慾所害。有犯因身非心口者，初波羅夷、故弄陰出精，有犯是不善、有犯是無記，離三衣宿、若故以杖手打人等，比丘皆名身犯。從口所起犯者，第四波羅夷、若共女人淫慾心粗濁語、若瞋恚心語、若自稱歎己身以淫慾供養我、若以二無根謗、若毀呰他種姓形貌、

【現代漢語翻譯】現代漢語譯本：白天違犯戒律的人，不應穿著泥洹僧僧竭支（Nivanasamsanghakaccha，指一種內衣），只能穿著袈裟行走。此外，弟子與和尚（和上，Upadhyaya，指親教師）或阿阇梨（阿阇梨，Acarya，指教授師）一起接受供養時，不應穿著革屣（革屣，皮革制的鞋子），這被稱為白天違犯戒律。從法所引起的違犯，可以向有修行的人說，但不得向在家居士說。如果同是出家人，而且是熟人，所說內容不相違背，可以向其說明，不應向其他人說。還有因法而起的違犯，如果給他人傳授佛經或者一起誦經，傳授經文的人唸誦前一句，接受的人接后一句唸誦，這樣的人不應該傳授經文。如果不一起誦經，上座（上座，長老）唸誦前一句完畢，下座（下座，年輕的僧人）接著應該唸誦上座所念誦的句子，如果同時唸誦是不允許的。不得為女人說法超過五六句話，不得為遮蓋肩膀和頭部的人說法，像這樣有很多情況是不可以為之說法的，這被稱為因法所犯。因人所犯的戒律，如年齡過大或過小、不滿二十歲、有遮法（遮法，受戒的障礙）、師僧不具足或不清凈，在不如法的僧團中受戒、在虛空中受戒、在結界之外受戒，或者傳授十三種不具備受戒資格的人戒律，受戒者因此無法得到戒體。所有這些都稱為因人所犯。所犯的戒律從六個方面產生，應該從這六個方面進行懺悔。有的違犯是因身體而起，而非心和口；有的違犯是因口而起，而非身和心；有的違犯是因心而起，而非身和口；有的違犯是因身和心而起；有的違犯是因心和口而起；有的違犯是因身、口、心而起；有的違犯是因貪慾而起；有的違犯是因嗔恚而起；有的違犯是因愚癡而起。有的違犯是被身和口以及愚癡所害；有的違犯是被身和口以及嗔恚所害；有的違犯是被身和口以及貪慾所害。有的違犯是因身體而起，而非心和口，比如初犯波羅夷（波羅夷，Parajika，指斷頭罪）、故意弄出精液，有的違犯是不善業，有的違犯是無記業，離開三衣過夜、或者故意用棍杖或手打人等，比丘（比丘，Bhikkhu，指男性出家人）的這些行為都稱為身犯。從口所引起的違犯，比如第四波羅夷、與女人有淫慾之心的粗俗言語、或者嗔恚心的言語、或者自我稱讚自己的身體以求得淫慾的供養、或者用兩種無根的罪名誹謗他人、或者詆譭他人的種姓和形貌。

【English Translation】 English version: One who violates the precepts during the day should not wear the Nivanasamsanghakaccha (Nivanasamsanghakaccha, an undergarment), but should only wear the kasaya (kasaya, monastic robe) while walking. Furthermore, when a disciple receives food with his Upadhyaya (Upadhyaya, preceptor) or Acarya (Acarya, teacher), he should not wear leather shoes (leather shoes). This is called violating the precepts during the day. A violation arising from the Dharma can be told to those who have attained superior Dharma, but should not be told to laypeople. If it is told to fellow monks who are acquaintances, and the content does not contradict the Dharma, it can be told to them, but should not be told to others. There are also violations arising from the Dharma. If one is teaching the sutras to another or reciting them together, the one teaching the sutra recites the first sentence, and the one receiving it continues with the next sentence, such a person should not teach the sutra. If they are not reciting together, after the senior monk (senior monk, elder) finishes reciting the first sentence, the junior monk (junior monk, younger monk) should then recite the sentence recited by the senior monk. Reciting at the same time is not allowed. One should not speak more than five or six sentences of Dharma to a woman, and should not speak Dharma to those who cover their shoulders and heads. There are many such situations where one should not speak Dharma. This is called a violation arising from the Dharma. Violations arising from people include being too old or too young, being under twenty years old, having obstructive Dharmas (obstructive Dharmas, obstacles to ordination), the Sangha (Sangha, monastic community) of teachers not being complete or pure, receiving ordination in an unlawful Sangha, receiving ordination in empty space, receiving ordination outside the boundary, or transmitting the precepts to thirteen types of people who are not qualified to receive them. The one receiving the precepts therefore cannot obtain the precepts. All of these are called violations arising from people. Violations arise from six sources, and repentance should be done from these six sources. Some violations arise from the body, but not from the mind and mouth; some violations arise from the mouth, but not from the body and mind; some violations arise from the mind, but not from the body and mouth; some violations arise from the body and mind; some violations arise from the mind and mouth; some violations arise from the body, mouth, and mind; some violations arise from greed; some violations arise from anger; some violations arise from delusion. Some violations are caused by the body and mouth and delusion; some violations are caused by the body and mouth and anger; some violations are caused by the body and mouth and greed. Some violations arise from the body, but not from the mind and mouth, such as the first Parajika (Parajika, expulsion offense), intentionally causing emission of semen, some violations are unwholesome karma, some violations are neutral karma, staying overnight away from the three robes, or intentionally hitting someone with a stick or hand, etc. These actions by a Bhikkhu (Bhikkhu, male monastic) are all called bodily violations. Violations arising from the mouth include the fourth Parajika, vulgar speech with lustful thoughts towards a woman, or speech with anger, or praising one's own body to seek lustful offerings, or slandering others with two unfounded accusations, or disparaging others' caste and appearance.

妄語兩舌，如是等及余口業所犯者，是名口業所起犯。從身口所起犯者，第二波羅夷、為人行媒、若為房事，此等及余，是名身口所犯。因心所起犯者，如三十事中金銀施主所與，手雖不捉心作己有，語凈人持著某處，不語凈人言任汝所為；如比丘見他所犯，覆藏不向人發露，是為心犯。身心所起犯者，如上身心所犯是也。從身口心所起犯者，如上身口心所犯是也。從貪慾所起犯者，初波羅夷、故弄陰出精、身觸口、讚歎己身，如是等是也。從瞋恚所起犯者，第三波羅夷、二無根謗是也。從愚癡所起犯者，若比丘惡性不受人諫，如是比皆因愚癡所起犯也。身貪者，初波羅夷、身觸、故弄陰出精，及余身貪所起者是也。口貪者，粗濁語、為淫慾故讚歎己身，乃至及余，如此比皆名口貪也。身口貪者，如有母子二人出家，子常來供養母。母子各生貪心，母語子言：『此是汝本所出處，今還看之，有何咎也。』子用母言，即行不凈。是名身口所貪也。如此比眾多，略說之耳。從身瞋生者，手自斷他命及杖打他，復有比丘共白衣諍，決他谷田中水令谷得死。如是等瞋，是名從身瞋所生。從口瞋所生者，若比丘語人言：『為我斷某甲命。』若遣書，如是等非一，是名從口瞋所生。

「從身口瞋所生者，乘瞋心若身若口害他

【現代漢語翻譯】現代漢語譯本妄語、兩舌等以及其他由口所造的罪業，這些被稱為口業所引起的罪過。由身口所引起的罪過，例如第二條波羅夷（Parajika，斷頭罪，指淫戒）、為人做媒、涉及房事等，這些以及其他的罪過，被稱為身口所犯。因心所引起的罪過，例如在三十事中，施主供養的金銀，比丘雖然手沒有拿，但心裡卻想據爲己有，然後告訴凈人（Kappiyakaraka，負責處理寺院雜務的在家信徒）把東西放在某個地方，卻不告訴凈人可以隨意使用；又如比丘見到他人犯戒，卻隱瞞不向人揭發，這便是心犯。由身心所引起的罪過，就像上面所說的身犯和心犯。由身口心所引起的罪過，就像上面所說的身犯、口犯和心犯。由貪慾所引起的罪過，例如第一條波羅夷（指殺戒）、故意弄出精液、身體接觸、讚歎自己等，這些都是。由瞋恚所引起的罪過，例如第三條波羅夷（指盜戒）、兩種無根誹謗。由愚癡所引起的罪過，如果比丘惡性不接受別人的勸諫，像這樣的情況都是因愚癡所引起的罪過。身體上的貪慾，例如第一條波羅夷、身體接觸、故意弄出精液，以及其他由身體貪慾所引起的罪過。口頭上的貪慾，例如粗俗污濁的語言、爲了淫慾而讚歎自己，乃至其他，像這樣的情況都稱為口貪。身口上的貪慾，例如有母子二人出家，兒子經常來供養母親。母子各自生起貪心，母親對兒子說：『這裡是你原本出生的地方，現在回去看看，有什麼不可以的呢？』兒子聽從母親的話，就做了不凈的行為。這稱為身口所貪。像這樣的例子有很多，這裡只是簡單地說一下。由身體上的瞋恚所產生的罪過，例如親手殺死他人或用棍杖毆打他人，又如有比丘與白衣爭執，決開他人稻田中的水，使稻穀枯死。像這樣的瞋恚，稱為由身體上的瞋恚所產生。由口頭上的瞋恚所產生的罪過，如果比丘對人說：『為我殺死某人。』或者派人送信，像這樣的情況有很多，這稱為由口頭上的瞋恚所產生。由身口上的瞋恚所產生的罪過，懷著瞋恨心，通過身體或口來傷害他人。

【English Translation】 English version False speech, double-tongued speech, and other offenses committed through speech are called offenses arising from verbal actions. Offenses arising from both body and speech include the second Parajika (sexual misconduct), acting as a matchmaker, or engaging in matters related to sexual relations. These and other similar offenses are called offenses committed through body and speech. Offenses arising from the mind include, for example, in the thirty matters, when a donor offers gold and silver, although the bhikkhu does not physically take it, he mentally claims it as his own, and tells a lay attendant (Kappiyakaraka) to place it in a certain location, without telling the attendant that he is free to use it as he wishes. Or, if a bhikkhu sees another committing an offense but conceals it and does not reveal it to others, this is an offense of the mind. Offenses arising from both body and mind are as described above. Offenses arising from body, speech, and mind are as described above. Offenses arising from greed include the first Parajika (killing), intentionally causing ejaculation, physical contact, praising oneself, and so on. Offenses arising from anger include the third Parajika (stealing), and two types of unfounded accusations. Offenses arising from ignorance occur when a bhikkhu is stubborn and does not accept advice from others; such instances are offenses arising from ignorance. Bodily greed includes the first Parajika, physical contact, intentionally causing ejaculation, and other offenses arising from bodily greed. Verbal greed includes coarse and vulgar language, praising oneself for the sake of lust, and so on; such instances are called verbal greed. Greed involving both body and speech occurs, for example, when a mother and son become monks, and the son regularly makes offerings to the mother. Both mother and son develop greed, and the mother says to the son, 'This is where you were originally born; now go back and see it, what harm is there?' The son follows his mother's words and engages in impure conduct. This is called greed involving both body and speech. There are many such examples, but this is just a brief explanation. Offenses arising from bodily anger include killing another with one's own hands or striking them with a stick. Also, if a bhikkhu argues with a layman and diverts water from his rice field, causing the rice to die. Such anger is called arising from bodily anger. Offenses arising from verbal anger occur when a bhikkhu tells someone, 'Kill so-and-so for me,' or sends a letter to that effect; there are many such instances, and this is called arising from verbal anger. Offenses arising from anger involving both body and speech occur when, with a mind full of anger, one harms another through body or speech.

惱他，是名從身口瞋所生。從身愚癡所生者，若比丘取床敷臥具露地敷坐，去時不自舉，是名從身愚癡所生。從口愚癡所生者，若客比丘受眾僧房舍臥具，去再宿不自來語、不教人來語，是名從口愚癡所生。從身口愚癡所生者，若受眾僧房舍床敷，去時不教人舉、不自舉，是名從身口愚癡所生。

「從身貪所害者，有一比丘名能加僧提，僧差令守寺。後有一小女來至寺中，即捉共行不凈。此女年小根壞而死。諸比丘心疑，殺淫於此二處何中犯罪？往問世尊。佛言：『淫邊得罪也。』是名身貪所害犯也。從口貪所害犯者，爾時白衣疾病而臥。其人有妻顏貌端正，有一比丘往到問疾，語彼妻言：『可共行欲事。』女人答言：『我有夫主，不得自從。』比丘即為病者說法，語言：『若作罪行久住於世，後世受罪甚久。若有福德命終，即受天樂。何用此惡活為？』此病者即因此厭身方便取死。諸比丘白佛。佛言：『此人犯波羅夷。』是名從口所貪犯也。

「從身口所染害者，即身口貪是也。爾時有優婆夷蘇毗耶，語比丘言：『若共我行欲者，不凈欲出時應舍起去不犯。』比丘即用其言共行欲，謂為不犯。如是展轉世尊聞之。佛言：『此是身口所貪犯也。』又復身口所貪犯者，有一比丘為弟子受戒，白四羯磨受戒已

【現代漢語翻譯】現代漢語譯本：

惱怒，這被稱為由身體和語言的嗔怒所產生。由身體的愚癡所產生的情況是，如果比丘鋪設床鋪臥具在露天而坐，離開時不自己收拾，這被稱為由身體的愚癡所產生。由語言的愚癡所產生的情況是，如果客比丘接受僧團的房舍臥具，離開後過兩夜不親自告知、也不教人告知，這被稱為由語言的愚癡所產生。由身體和語言的愚癡所產生的情況是，如果接受僧團的房舍床鋪，離開時不教人收拾、也不自己收拾，這被稱為由身體和語言的愚癡所產生。

『由身體的貪慾所害的情況是，有一位比丘名叫能加僧提（Nengjia Sengti），僧團委派他看守寺廟。後來有一個小女孩來到寺廟中，他就抓住她行不凈行。這個女孩因為年幼，根器受損而死。眾比丘心生疑惑，殺人和淫慾在這兩件事中哪一件罪過更重？於是去問世尊（Shizun）。佛（Fo）說：『淫慾的罪過更重。』這被稱為由身體的貪慾所害而犯戒。由語言的貪慾所害的情況是，當時一位在家居士生病臥床。這個人有一個妻子，容貌端正，有一位比丘前去問候病情，對比丘尼的妻子說：『可以一起行淫慾之事。』女人回答說：『我有丈夫，不能自己做主。』比丘就為病人說法，說：『如果作惡，雖然能長久地活在世上，但後世受罪的時間會更長。如果有福德，命終后就能享受天上的快樂。要這罪惡的生命有什麼用呢？』這個病人因此厭惡生命，想方設法自殺。眾比丘稟告佛。佛說：『這個人犯了波羅夷（Poluoyi）。』這被稱為由語言的貪慾所犯的罪。

『由身體和語言的染污所害的情況，就是身體和語言的貪慾。當時有優婆夷（Youpoyi）蘇毗耶（Su Piye），對比丘說：『如果和我行淫慾，不凈之物要出來時就應該停止離開，這樣就不算犯戒。』比丘就聽從她的話一起行淫慾，認為這樣不算犯戒。這件事輾轉傳到世尊那裡。佛說：『這是由身體和語言的貪慾所犯的罪。』還有一種由身體和語言的貪慾所犯的情況是，有一位比丘為弟子授戒，在完成白四羯磨（Bai Si Jiemo）授戒后

【English Translation】 English version:

Anger, this is called arising from anger through body and speech. What arises from ignorance through the body is if a Bhikshu (Buddhist monk) spreads out bedding and sits in an open space, and does not put it away when leaving, this is called arising from ignorance through the body. What arises from ignorance through speech is if a guest Bhikshu receives lodging and bedding from the Sangha (Buddhist monastic community), and after leaving, does not personally inform them after two nights, nor instruct someone else to inform them, this is called arising from ignorance through speech. What arises from ignorance through body and speech is if one receives lodging and bedding from the Sangha, and does not instruct someone to put it away when leaving, nor put it away oneself, this is called arising from ignorance through body and speech.

『What is harmed by greed through the body is that there was a Bhikshu named Nengjia Sengti (Nengjia Sengti), whom the Sangha appointed to guard the temple. Later, a young girl came to the temple, and he seized her and engaged in impure conduct. This girl, being young, had her roots damaged and died. The Bhikshus were doubtful, in which of these two acts, killing or lust, was the offense greater? They went to ask the World Honored One (Shizun). The Buddha (Fo) said: 『The offense of lust is greater.』 This is called committing an offense harmed by bodily greed. What is harmed by greed through speech is that at that time, a layman was ill and lying in bed. This person had a wife with a beautiful appearance, and a Bhikshu went to inquire about the illness, saying to the wife: 『We can engage in sexual activity together.』 The woman replied: 『I have a husband, and I cannot do as I please.』 The Bhikshu then spoke Dharma (Buddhist teachings) for the sick man, saying: 『If you commit evil deeds, although you may live long in this world, you will suffer for a very long time in the next life. If you have merit, you will enjoy heavenly bliss after death. What is the use of this evil life?』 The sick man, therefore, became disgusted with life and sought ways to kill himself. The Bhikshus reported this to the Buddha. The Buddha said: 『This person has committed Parajika (Poluoyi).』 This is called an offense committed by greed through speech.

『What is harmed by defilement through body and speech is greed through body and speech. At that time, the Upasika (female lay follower) Su Piye (Su Piye) said to a Bhikshu: 『If you engage in sexual activity with me, you should stop and leave when impure things are about to come out, so that you will not be committing an offense.』 The Bhikshu listened to her words and engaged in sexual activity, thinking that he would not be committing an offense. This matter was eventually heard by the World Honored One. The Buddha said: 『This is an offense committed by greed through body and speech.』 Another situation of committing an offense through greed of body and speech is that a Bhikshu was ordaining a disciple, and after completing the Bai Si Jiemo (Bai Si Jiemo) ordination

，不為說戒相，直舍來向寺。弟子在後見其本二，問言：『君何所作？』答言：『師將此中受大戒。』婦即語言：『持戒日長，今因便相見可共行欲。』夫即用婦言共行不凈。此人所以行不凈者，不識戒相故爾。佛聞已制戒：『從今已去受戒已，即為受戒者說戒相令知。』是名身口所貪犯也。身瞋恚所害者，乘瞋心手自斷他命，是名身瞋心害犯也。口瞋害犯者，遣使殺人，是名口瞋害犯也。身口瞋恚所害者，身自殺、口語人殺，是名身口瞋所害犯也。身愚癡所害者，若屬他木、若果若樹，不語主輒取，是名身愚癡所害犯也。

「口愚癡所犯者，若有比丘，見比丘所作不是，語言：『長老！此所作不如法，不須重作。』答諫者言：『我不用大德語。當更問有智慧者。』此名口愚癡所犯也。復有口愚癡所犯者，眾僧說戒時語言：『何用說此微細戒為？』此亦是口愚癡所犯也。復有人，僧說戒時作如此語：『汝等所說，我等數數聞他，何須重說也？』此是口愚癡所犯。

「身口愚癡所犯者，若二三人教一人令殺。去者言：『可爾。』即往殺之，是名身口愚癡所犯也。不善犯者，是凡夫人故作所犯，及學人故作所犯是。何者犯是無記？凡夫人非故心作、忘誤作，學人及阿羅漢忘誤作，名為無記有犯。

「憶

【現代漢語翻譯】現代漢語譯本：不說戒律的表相，直接捨棄（戒律）來到寺院。弟子在後面看見他拿著兩份（戒本），問道：『您要做什麼？』（他）回答說：『師父將在這裡為大家傳授大戒。』（他的）妻子就說：『持戒的日子很長，現在趁著方便相見，可以一起行淫。』丈夫就聽從了妻子的話，一起做了不凈之事。這個人之所以會行不凈之事，就是因為不瞭解戒律的表相。佛陀聽聞此事後，制定戒律：『從今以後，受戒完畢，就要為受戒的人講解戒律的表相，讓他們知曉。』這叫做身口貪慾所犯。身體因嗔恚而造成的傷害，比如因嗔恨心而親手殺害他人性命，這叫做身體因嗔心而犯戒。口頭因嗔恚而造成的傷害，比如派遣他人去殺人，這叫做口頭因嗔心而犯戒。身口都因嗔恚而造成的傷害，比如自己動手殺人，口頭指使他人去殺人，這叫做身口因嗔心而犯戒。身體因愚癡而造成的傷害，比如對於屬於他人的木材、水果或樹木，不告知主人就擅自取用，這叫做身體因愚癡而犯戒。口頭因愚癡而犯戒，比如有比丘，看見其他比丘所做的事情不合規矩，就說：『長老！您所做的不如法，不需要再做了。』（被）勸諫的人回答說：『我不需要大德您的話。我將再去問有智慧的人。』這叫做口頭因愚癡而犯戒。還有一種口頭因愚癡而犯戒的情況，就是在僧團誦戒時說：『何必誦這些細微的戒律呢？』這也是口頭因愚癡而犯戒。還有人，在僧團誦戒時說這樣的話：『你們所說的，我們已經多次聽過了，何必重複誦說呢？』這都是口頭因愚癡而犯戒。身口都因愚癡而犯戒，比如兩三個人教唆一個人去殺人。去的人說：『可以。』就前去殺人，這叫做身口因愚癡而犯戒。不善的犯戒，是凡夫因為故意而犯戒，以及學人因為故意而犯戒。什麼樣的犯戒是無記（既非善也非惡）？凡夫不是故意，而是因為遺忘或錯誤而犯戒，學人和阿羅漢因為遺忘或錯誤而犯戒，這叫做無記有犯。憶

【English Translation】 English version: Not explaining the characteristics of the precepts, he directly abandoned them and came to the temple. A disciple saw him from behind holding two copies (of the precepts) and asked, 'What are you going to do?' He replied, 'The master will transmit the great precepts to everyone here.' His wife then said, 'The days of upholding the precepts are long. Now that we have the opportunity to meet, we can engage in sexual activity together.' The husband then listened to his wife's words and engaged in impure acts together. The reason why this person engaged in impure acts is because he did not understand the characteristics of the precepts. After hearing about this, the Buddha established a precept: 'From now on, after receiving the precepts, one must explain the characteristics of the precepts to those who have received them, so that they may know.' This is called offenses arising from bodily and verbal greed. Harm caused by the body due to anger, such as personally taking another's life out of anger, is called an offense committed by the body due to anger. Harm caused by the mouth due to anger, such as sending someone else to kill, is called an offense committed by the mouth due to anger. Harm caused by both body and mouth due to anger, such as killing someone oneself and verbally instructing others to kill, is called an offense committed by both body and mouth due to anger. Harm caused by the body due to ignorance, such as taking wood, fruit, or trees belonging to others without informing the owner, is called an offense committed by the body due to ignorance. Offenses committed by the mouth due to ignorance, such as when a Bhikshu (monk) sees that what another Bhikshu is doing is not in accordance with the rules, he says, 'Elder! What you are doing is not in accordance with the Dharma (law), there is no need to do it again.' The person being advised replies, 'I do not need your words, virtuous one. I will go and ask someone with wisdom.' This is called an offense committed by the mouth due to ignorance. Another offense committed by the mouth due to ignorance is when, during the Sangha's (monastic community) recitation of the precepts, one says, 'Why recite these minor precepts?' This is also an offense committed by the mouth due to ignorance. There are also people who, during the Sangha's recitation of the precepts, say such things as, 'We have heard what you are saying many times, why repeat it?' These are all offenses committed by the mouth due to ignorance. Offenses committed by both body and mouth due to ignorance, such as when two or three people instigate someone to kill. The person who goes says, 'Okay.' and then goes to kill, this is called an offense committed by both body and mouth due to ignorance. Unwholesome offenses are those committed intentionally by ordinary people and those committed intentionally by learners (those still training). What kind of offense is unrecordable (neither good nor bad)? Offenses committed by ordinary people not intentionally, but due to forgetfulness or error, and offenses committed by learners and Arhats (enlightened beings) due to forgetfulness or error, are called unrecordable offenses. Remem

念懺悔者，若知而故作者重，若愚癡不解作者輕。重者，若一人前、若眾僧前懺悔得除。輕者，心念口言除也。此是犯突吉羅惡口罪也。一切不善無非突吉羅。

「突吉羅者，皆名惡作也。死人未壞，尸上取糞掃衣；穿墻壁出死屍置外，尸上取糞掃衣；籬上有衣，謂糞掃衣取，皆輕，心念懺悔即除，是身所犯。若有所犯，說戒時至不得懺悔，當自憶持，說戒竟然後懺悔。有忘誤犯者，心念自責滅也。心念自責滅者，眾學中不故作者是。故作下者，一人前懺悔者，是名輕也。故作中者，自性偷蘭、波逸提、波羅提提舍尼，是名中犯，一人前悔也。重者，十三僧殘、僧殘邊偷蘭、波羅夷邊偷蘭，此是懺悔中重者。不可悔者，四重突吉羅波逸提偷蘭，此罪不可悔也。

「若比丘共諍，欲除罪者，先共鬥者懺悔，如草敷泥上令人過不污，共和合懺悔，覆惡上得生善，然後悔所犯也。阿浮呵那懺悔，如上文所說。滅斗諍言訟毗尼者，相打惡罵是名為鬥。諍者，朋黨相助是名為諍。言者，徹斷事官故名為言。訟者，各說事理是非名為訟也。斗有三種：善、不善、無記。復應推諍緣因何而起？云何懺悔而得滅也？此諍為初夜起、中夜起、后夜起？為前食起、后食起、中後起？為二夜起？為因法起、為因人起也？因初夜起

【現代漢語翻譯】現代漢語譯本唸誦懺悔的人，如果明知故犯，罪業就重；如果因為愚昧無知而不理解而犯錯，罪業就輕。罪業重的，可以在一個人面前或者在眾僧面前懺悔，就可以消除罪業。罪業輕的，在心中默唸，口中說出懺悔，就可以消除罪業。這是犯了突吉羅（Dukkata，微細罪）和惡口罪。一切不善的行為，沒有不是突吉羅的。『突吉羅』，都叫做『惡作』。死人屍體還沒有腐爛，從屍體上拿取糞掃衣（Pamsukula，指丟棄的或無人認領的布）；穿過墻壁，把死屍搬到外面，從屍體上拿取糞掃衣；籬笆上有衣服，認為是糞掃衣而拿取，這些都是輕罪，心中默唸懺悔就可以消除，這是身體所犯的罪。如果有所觸犯，在說戒的時候到來之前沒有懺悔，應當自己記住，說戒完畢之後再懺悔。有忘記或者錯誤觸犯的，心中默唸自責就可以消除罪業。心中默唸自責就可以消除罪業的，是指在眾學（Sekhiya，學處）中不是故意觸犯的情況。故意觸犯下等罪的，在一個人面前懺悔，這叫做輕罪。故意觸犯中等罪的，如自性偷蘭遮（Thullaccaya，粗罪）、波逸提（Pacittiya，單墮）、波羅提提舍尼（Patidesaniya，應悔），這叫做中等罪，在一個人面前懺悔。重罪，如十三僧殘（Sanghadisesa，僧殘）、僧殘邊的偷蘭遮、波羅夷（Parajika，斷頭罪）邊的偷蘭遮，這是懺悔中屬於重的罪。不可懺悔的罪，如四重罪（指波羅夷罪）和突吉羅、波逸提、偷蘭遮，這些罪是不可懺悔的。如果比丘之間發生爭執，想要消除罪業，先和引發爭鬥的人懺悔，就像在泥濘的地上鋪上草，讓人走過不會沾染污泥一樣，互相和解懺悔，用善行覆蓋惡行，然後懺悔所犯的罪業。阿浮呵那（Abbhana，屏棄）懺悔，如上文所說。平息鬥爭、言訟的毗尼（Vinaya，戒律）是，互相毆打、惡語謾罵，這叫做鬥。爭，指結黨營私互相幫助，這叫做爭。言，指徹斷是非的官員，所以叫做言。訟，指各自陳述事理的是非曲直，叫做訟。斗有三種：善、不善、無記。還應當推究爭端的緣由是什麼引起的？應該如何懺悔才能消除？這個爭端是初夜（夜晚最初一段時間）發生的、中夜（夜晚中間一段時間）發生的、后夜（夜晚最後一段時間）發生的？是前食（上午飯前）發生的、后食（下午飯後）發生的、中午之後發生的？是兩個夜晚之間發生的？是因為法（Dhamma，佛法）而引起的、還是因為人而引起的？因為初夜引起

【English Translation】 English version For those who recite repentance, if they knowingly commit offenses, the sin is heavy; if they commit offenses out of ignorance and misunderstanding, the sin is light. For heavy offenses, repentance before one person or before the Sangha (community of monks) can remove the sin. For light offenses, mental reflection and verbal confession can remove the sin. This is the offense of Dukkata (minor offense) and harsh speech. All unwholesome actions are nothing but Dukkata. 'Dukkata' is also called 'wrongdoing'. If a corpse has not yet decayed, taking discarded robes (Pamsukula) from the corpse; breaking through a wall, moving the corpse outside, and taking discarded robes from the corpse; if there is clothing on a fence, considering it discarded robes and taking it, these are all minor offenses, and mental repentance can remove them. This is an offense committed by the body. If an offense has been committed and not repented before the recitation of the precepts, one should remember it and repent after the recitation of the precepts. If one forgets or mistakenly commits an offense, mental self-reproach can eliminate the sin. Mental self-reproach eliminates the sin when it is not intentional in the Sekhiya (training rules). Intentionally committing a lower offense, repenting before one person, is called a minor offense. Intentionally committing a medium offense, such as Thullaccaya (grave offense), Pacittiya (expiation), Patidesaniya (confession), is called a medium offense, and repentance is done before one person. Heavy offenses, such as the thirteen Sanghadisesa (formal meeting of the Sangha), Thullaccaya bordering on Sanghadisesa, Thullaccaya bordering on Parajika (defeat), these are heavy offenses in repentance. Irreparable offenses, such as the four Parajika offenses and Dukkata, Pacittiya, Thullaccaya, these sins are irreparable. If there is a dispute among monks, and they want to eliminate the sin, first repent to the person who initiated the dispute, just like laying grass on muddy ground so that people can walk across without getting dirty. Reconcile and repent together, cover evil deeds with good deeds, and then repent for the offenses committed. Abbhana (suspension) repentance is as described above. The Vinaya (code of conduct) for resolving disputes and lawsuits is that mutual fighting and abusive language are called disputes. Strife refers to forming factions and helping each other, which is called strife. Speech refers to officials who thoroughly judge right and wrong, so it is called speech. Lawsuits refer to each stating the rights and wrongs of the matter, which is called lawsuits. There are three types of disputes: wholesome, unwholesome, and neutral. One should also investigate the cause of the dispute. How should one repent to eliminate it? Did this dispute arise in the first watch of the night, the middle watch of the night, or the last watch of the night? Did it arise before the morning meal, after the afternoon meal, or after noon? Did it arise between two nights? Did it arise because of the Dhamma (teachings), or because of a person? Arising because of the first watch of the night

者，此初夜漿，或言過初夜中飲或言不中，乃至長短非法群品受具，或言得或言不得，因是起鬥。如是一切皆如上犯。毗尼文中說，此諍緣根本有六，分別十八。何者為六？一者瞋恚、二者惱害、三者幻偽、四者慳嫉、五者見取、六者邊邪二見。瞋者，面色變異令人可怖。惱害者，能害他令惱。幻偽者，心不真實詐作虛事，是名幻偽。慳嫉者，貪前物不欲與人，名之為慳。嫉者，見他所得生惱，是名為嫉。見取者，取己所見為是、他見為非，是名見取。邊見者，見續為常，見滅為斷。邪見者，謗無因果。是名六處所起。何者十八種分別？上起從法非法乃至說非說。十八種上起鬥，是名諍根本聚也。此斗聚有二因緣滅：一者人現前、二者推求所起處。如六群比丘住舍衛城，向阿梨跋提河上浴，脫衣著岸上。后迦留陀比丘來，脫衣著六群衣上，出來不審諦，著六群比丘衣去。六群謗迦留陀盜衣，即屏處為作羯磨。迦留心疑，往白世尊。佛言：『汝取衣時作何等心取？』迦留言：『作己想取。』佛言：『若如是者，不犯盜也。』因此即制：『從今已去要具二緣：一推其緣、二人現前，然後作滅毗尼。』是名滅諍毗尼。斷煩惱毗尼者，此毗尼斷欲界、色界、無色界見諦修道使纏，是名滅煩惱毗尼。使者，隨逐行人不令修善是使

義；久來所習難捨是使義；能使人沉沒惡道是使義；繫縛行人在生死中是使義；能使人受身相續不絕是使義；不斷煩惱是使義；怨家是使義；方便不捨是使義；作惡不斷是使義。十使者，見使、疑使、戒取使、欲染使、恚使、色染使、無色染使、無明使、慢使、掉使。纏者，無明纏、瞋恚纏、懈怠纏、睡纏、掉纏、悔纏、疑纏、自貪己物纏、復貪他物纏。從是生斗諍競訟，因此後生害心，纏縛行人不令解脫，是名纏義。又復纏者，我見纏、疑纏、戒取纏、欲纏、恚纏、慳纏、嫉纏、無明纏、慢纏、掉纏。此十纏即是十結，是故名纏。欲界所攝十二居止，色界二十二居止，無色界四居止，見諦所斷身見戒取疑。何者修道所斷？薄欲界貪慾、瞋恚、無明，得斯陀含果。斷欲界貪慾瞋恚、無明盡，得阿那含果。斷色無色界貪慾、無明盡，得阿羅漢果。此所起煩惱，應推求何處起？何處滅？起處者，于結使起處，生貪著染心，能生一切煩惱。何者結使起處？眼見身色生愛著心，計以為常亦計我，乃至意法亦如是。外六塵、中六識、內六觸、六受、六愛、六覺、六觀，乃至五陰、十二入、四大識眷屬，觀此以為我、以為常。因此五陰、十二入、十八界上起我起常故，能生結使一切煩惱凡有五百，故言一切也。是名所起處聚。

【現代漢語翻譯】現代漢語譯本：『使』的含義是：長久以來所習慣的難以捨棄；能夠使人沉溺於惡道的叫做『使』；繫縛修行人在生死輪迴中的叫做『使』；能夠使人不斷地承受身相延續不絕的叫做『使』；使煩惱無法斷絕的叫做『使』；是怨敵的叫做『使』；難以方便捨棄的叫做『使』；造作惡業無法停止的叫做『使』。十使分別是：見使（錯誤的見解），疑使（懷疑），戒取使（執取錯誤的戒律），欲染使（對慾望的染著），恚使（嗔恨），色染使（對色界的染著），無色染使（對無色界的染著），無明使（愚癡），慢使（傲慢），掉使（掉舉）。『纏』的含義是：無明纏（愚癡的纏縛），瞋恚纏（嗔恨的纏縛），懈怠纏（懈怠的纏縛），睡眠纏（睡眠的纏縛），掉纏（掉舉的纏縛），悔纏（後悔的纏縛），疑纏（懷疑的纏縛），自貪己物纏（貪戀自己財物的纏縛），復貪他物纏（貪戀他人財物的纏縛）。從這些纏縛產生鬥爭、競爭、訴訟，因此產生傷害他人的心，纏縛修行人使他們無法解脫，這就是『纏』的含義。另外，『纏』也可以是：我見纏（執著於我的纏縛），疑纏（懷疑的纏縛），戒取纏（執取錯誤戒律的纏縛），欲纏（慾望的纏縛），恚纏（嗔恨的纏縛），慳纏（吝嗇的纏縛），嫉纏（嫉妒的纏縛），無明纏（愚癡的纏縛），慢纏（傲慢的纏縛），掉纏（掉舉的纏縛）。這十纏也就是十結，所以叫做『纏』。欲界所包含的十二種居處，二十二種居處，無色界的四種居處，見道所斷的是身見（認為身體是真實存在的錯誤見解），戒取（執取錯誤的戒律），疑（懷疑）。哪些是修道所斷的呢？是薄弱的欲界貪慾、嗔恚、無明，斷除這些可以證得斯陀含果（一來果）。斷除欲界的貪慾、嗔恚、無明，完全斷盡，可以證得阿那含果（不來果）。斷除色界和無色界的貪慾、無明，完全斷盡，可以證得阿羅漢果（無學果）。這些生起的煩惱，應該推究從哪裡生起？在哪裡滅除？生起的地方，是對結使生起的地方，產生貪著染污的心，能夠生起一切煩惱。什麼是結使生起的地方呢？眼睛看到身色產生愛著的心，認為它是常恒不變的，也認為是『我』，乃至意根對法塵也是這樣。外面的六塵、中間的六識、裡面的六觸、六受、六愛、六覺、六觀，乃至五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法）、四大（地、水、火、風）和識的眷屬，觀察這些認為是『我』，認為是常恒不變的。因此在五陰、十二入、十八界上生起『我』的執著和『常』的執著，所以能夠生起結使和一切煩惱，總共有五百種，所以說是『一切』。這就是煩惱所生起的地方。

【English Translation】 English version: The meaning of 'anusaya' (latent tendencies) is: what has been habitually practiced for a long time and is difficult to abandon; what can cause people to sink into evil paths is called 'anusaya'; what binds practitioners in the cycle of birth and death is called 'anusaya'; what can cause people to continuously endure the uninterrupted succession of physical forms is called 'anusaya'; what makes afflictions impossible to cut off is called 'anusaya'; what is an enemy is called 'anusaya'; what is difficult to conveniently abandon is called 'anusaya'; what makes the creation of evil karma impossible to stop is called 'anusaya'. The ten anusayas are: ditthi-anusaya (latent tendency of wrong view), vicikiccha-anusaya (latent tendency of doubt), silabbataparamasa-anusaya (latent tendency of clinging to rites and rituals), kama-raga-anusaya (latent tendency of sensual lust), patigha-anusaya (latent tendency of aversion), rupa-raga-anusaya (latent tendency of attachment to the form realm), arupa-raga-anusaya (latent tendency of attachment to the formless realm), avijja-anusaya (latent tendency of ignorance), mana-anusaya (latent tendency of conceit), uddhacca-anusaya (latent tendency of restlessness). The meaning of 'paryavasthana' (obsession) is: avijja-paryavasthana (obsession with ignorance), kodha-paryavasthana (obsession with anger), thina-paryavasthana (obsession with sloth), middha-paryavasthana (obsession with torpor), uddhacca-paryavasthana (obsession with restlessness), kukkucca-paryavasthana (obsession with remorse), vicikiccha-paryavasthana (obsession with doubt), atta-lobha-paryavasthana (obsession with greed for one's own possessions), para-lobha-paryavasthana (obsession with greed for others' possessions). From these obsessions arise strife, competition, and lawsuits, and therefore the mind of harming others arises, binding practitioners and preventing them from liberation. This is the meaning of 'paryavasthana'. Furthermore, 'paryavasthana' can also be: sakkaya-ditthi-paryavasthana (obsession with self-view), vicikiccha-paryavasthana (obsession with doubt), silabbataparamasa-paryavasthana (obsession with clinging to rites and rituals), kama-paryavasthana (obsession with desire), patigha-paryavasthana (obsession with aversion), macchariya-paryavasthana (obsession with stinginess), issa-paryavasthana (obsession with jealousy), avijja-paryavasthana (obsession with ignorance), mana-paryavasthana (obsession with conceit), uddhacca-paryavasthana (obsession with restlessness). These ten obsessions are also the ten fetters (dasa samyojanas), hence they are called 'paryavasthana'. The twelve abodes included in the desire realm, the twenty-two abodes, the four abodes of the formless realm, what is severed by the path of seeing (sotapatti-magga) are self-view (sakkaya-ditthi), clinging to rites and rituals (silabbataparamasa), and doubt (vicikiccha). What is severed by the path of cultivation (bhavana-magga)? It is the thinning of greed, aversion, and ignorance in the desire realm, by severing these one attains the state of Sakadagami (once-returner). By completely severing greed, aversion, and ignorance in the desire realm, one attains the state of Anagami (non-returner). By completely severing greed and ignorance in the form and formless realms, one attains the state of Arhat (worthy one). These afflictions that arise, where should one investigate where they arise from and where they cease? The place of arising is the place where anusayas arise, giving rise to a mind of greed and defilement, which can give rise to all afflictions. What is the place where anusayas arise? When the eye sees a physical form, a mind of attachment arises, considering it to be permanent and also considering it to be 'I', and so on, even the mind-base (mana) towards mental objects (dhamma) is the same. The external six sense objects (rupa, sadda, gandha, rasa, photthabba, dhamma), the intermediate six consciousnesses (cakkhu-vinnana, sota-vinnana, ghana-vinnana, jivha-vinnana, kaya-vinnana, mano-vinnana), the internal six contacts (cakkhu-samphassa, sota-samphassa, ghana-samphassa, jivha-samphassa, kaya-samphassa, mano-samphassa), the six feelings (cakkhu-samphassaja vedana, sota-samphassaja vedana, ghana-samphassaja vedana, jivha-samphassaja vedana, kaya-samphassaja vedana, mano-samphassaja vedana), the six cravings (rupa-tanha, sadda-tanha, gandha-tanha, rasa-tanha, photthabba-tanha, dhamma-tanha), the six perceptions, the six cognitions, and even the five aggregates (rupa, vedana, sanna, sankhara, vinnana), the twelve sense bases (ayatana) (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, mental objects), the four great elements (mahabhuta) (earth, water, fire, wind) and the retinue of consciousness, observing these as 'I' and considering them to be permanent. Therefore, on the five aggregates, the twelve sense bases, and the eighteen elements (dhatu) arises the attachment to 'I' and the attachment to 'permanence', so it can give rise to anusayas and all afflictions, totaling five hundred, hence it is said 'all'. This is the place where afflictions arise.

「滅聚者，于煩惱起處法中生過患想，眼見身色乃至意法，作無常無我觀，識眷屬作無常苦病癰毒箭在身空無我觀。作此觀已，能斷一切煩惱，是名滅聚處也。

「欲斷煩惱要作五種觀行：無常行、苦行、無我行、寂滅法、空行。無常行者，唸唸不住病壞所加，是名無常。苦者，如癰如病如箭入心如物壞生苦，是名苦行。空者，觀我我所皆如幻化無有實法，是名為空。無我行者，觀一切諸法皆無有我。無常、苦二行總觀一切有漏法，空，無我二行通觀有漏無漏法。寂滅義，無有生死變易，故名寂滅法也。是故行者，常應繫心在五行觀也。

「所觀境界者，五陰、十二入、十八界、十二因緣，乃至作六念處觀，及寂滅法身念處、安般念處乃至四無量心念處，食不凈想乃至斷想，雜阿含中應廣知。若作骨想壞想，從足至頂作不凈觀乃至散滅想，此是心所緣境界。若住三空中，隨用何門觀而斷結使，是名住三解脫門。若行人住地中時，應觀六地：一者白骨觀地、二者性地、三者八人地、四者薄地、五者離欲地、六者已作地，是名住地。

「見諦中所應斷者有六：一身見、二疑、三戒取、四向惡道欲、五向惡道恚、六向惡道癡。修道所應斷：一欲染、二恚、三色染、四無色染、五無明、六慢、七調。斷

【現代漢語翻譯】現代漢語譯本：『滅聚』是指修行者對於煩惱生起之處的法，產生過患的認識。眼睛所見的身色，乃至意識所對的法，都應作無常、無我的觀想。認識到眷屬是無常、痛苦、疾病、毒瘡、毒箭刺身、空無我的。通過這樣的觀想，能夠斷除一切煩惱，這就是所謂的『滅聚處』。

想要斷除煩惱，需要修習五種觀行：無常行、苦行、無我行、寂滅法、空行。無常行，是指唸唸不住，受到病痛破壞的侵擾，這叫做無常。苦，就像毒瘡、疾病、毒箭刺入內心，事物壞滅產生痛苦，這叫做苦行。空，是指觀照自我以及我所擁有的，都如幻化一般，沒有真實的體性，這叫做空。無我行，是指觀照一切諸法都沒有『我』的存在。無常和苦這兩種觀行，總括地觀照一切有漏法；空和無我這兩種觀行，普遍地觀照有漏法和無漏法。寂滅的意義，是沒有生死變異，所以叫做寂滅法。因此，修行者應當經常將心專注于這五種觀行。

所觀照的境界，包括五陰（色、受、想、行、識），十二入（眼、耳、鼻、舌、身、意六根及其對應的色、聲、香、味、觸、法六塵），十八界（六根、六塵、六識），十二因緣，乃至修習六念處觀，以及寂滅法身念處、安般念處，乃至四無量心念處（慈、悲、喜、舍），食物不凈想，乃至斷想，這些在《雜阿含經》中應該廣泛瞭解。如果作白骨觀、壞想，從腳到頭作不凈觀，乃至散滅想，這些是心所緣的境界。如果安住於三空（空解脫門、無相解脫門、無作解脫門）中，隨意運用哪一種方法觀照來斷除結使，這叫做安住於三解脫門。如果修行人安住于地中時，應當觀照六地：一是白骨觀地、二是性地、三是八人地、四是薄地、五是離欲地、六是已作地，這叫做安住于地。

在見諦（dṛṣṭi-satya）中所應當斷除的有六種：一身見（satkāya-dṛṣṭi），二疑（vicikicchā），三戒禁取（śīlabbata-parāmarsa），四趣向惡道欲，五趣向惡道恚，六趣向惡道癡。修道所應當斷除的有：一欲染（kāma-rāga），二恚（dveṣa），三色染（rūpa-rāga），四無色染（arūpa-rāga），五無明（avidyā），六慢（māna），七調。

【English Translation】 English version: 『Extinguishing Aggregates』 refers to the practitioner generating a perception of fault in the dharmas where afflictions arise. Regarding the forms seen by the eye, and even the dharmas cognized by the mind, one should contemplate impermanence (anitya) and non-self (anātman). Recognize that relatives are impermanent, suffering (duḥkha), disease, sores, poisonous arrows piercing the body, empty, and without self. Through such contemplation, one can sever all afflictions; this is what is called 『the place of extinguishing aggregates.』

To sever afflictions, one must practice five contemplations: contemplation of impermanence, contemplation of suffering, contemplation of non-self, contemplation of quiescence, and contemplation of emptiness. Contemplation of impermanence means that thoughts are constantly changing and subject to the addition of disease and decay; this is called impermanence. Suffering is like a sore, a disease, an arrow entering the heart, or the pain arising from the destruction of things; this is called contemplation of suffering. Emptiness means contemplating that oneself and what belongs to oneself are like illusions, without any real substance; this is called emptiness. Contemplation of non-self means contemplating that all dharmas are without a self. The two contemplations of impermanence and suffering encompass all contaminated dharmas, while the two contemplations of emptiness and non-self encompass both contaminated and uncontaminated dharmas. The meaning of quiescence is the absence of birth, death, change, and alteration; therefore, it is called the dharma of quiescence. Therefore, the practitioner should always focus the mind on these five contemplations.

The objects of contemplation include the five skandhas (pañca-skandha) (form, feeling, perception, mental formations, consciousness), the twelve āyatanas (dvādaśa-āyatana) (six sense bases and their corresponding objects), the eighteen dhātus (aṣṭādaśa-dhātu) (six sense bases, six objects, six consciousnesses), the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), and even practicing the six recollections (ṣaṭ-anusmṛti), as well as the recollection of the body as quiescent dharma, mindfulness of breathing (ānāpānasmṛti), and even the four immeasurable minds (catasro-apramāṇāni) (loving-kindness, compassion, sympathetic joy, equanimity), the perception of food as impure, and even the perception of cessation. These should be widely understood in the Saṃyukta Āgama. If one practices the white bone contemplation, the contemplation of decay, from the feet to the head practicing the contemplation of impurity, and even the contemplation of disintegration, these are the objects of the mind's focus. If one dwells in the three emptinesses (three doors to liberation), using whichever method of contemplation to sever the fetters, this is called dwelling in the three doors to liberation. If a practitioner dwells in the ground, one should contemplate the six grounds: first, the ground of white bone contemplation; second, the ground of nature; third, the ground of the eighth person; fourth, the ground of thinness; fifth, the ground of detachment; sixth, the ground of having acted; this is called dwelling in the ground.

Among the things that should be severed in seeing the truth (dṛṣṭi-satya) are six: first, self-view (satkāya-dṛṣṭi); second, doubt (vicikicchā); third, clinging to rules and rituals (śīlabbata-parāmarsa); fourth, inclination towards evil paths of desire; fifth, inclination towards evil paths of hatred; sixth, inclination towards evil paths of delusion. Among the things that should be severed in cultivation are: first, desire-attachment (kāma-rāga); second, hatred (dveṣa); third, form-attachment (rūpa-rāga); fourth, formless-attachment (arūpa-rāga); fifth, ignorance (avidyā); sixth, pride (māna); seventh, restlessness.

如此七煩惱，便得證果，斷三結得須陀洹；欲染恚薄故得斯陀含；欲染恚斷故得阿那含；一切結盡故名阿羅漢。是故言此等斷故得果。以果分別於人，得須陀洹果故名須陀洹，得斯陀含果故名斯陀含，得阿那含果故名阿那含，得阿羅漢果故名阿羅漢。是名斷聚集處。

「比丘毗尼受具足者，或應或不應，乃至齊量或應或不應或聽或不聽，應齊量聽、不應不聽。有犯不犯，如法者不犯、不如法者犯。如此次第應推。缽乃至房，應不應如上文所說。一切受具足人相應者，缽囊、革屣、針筒、禪帶、袈裟、鉤紐繩、腰繩、盛眼藥筒、藥𣛰藥器、頭上帽、水漉。如是等物有應不應，是名比丘毗尼。比丘尼毗尼者，受具足比丘尼或應或不應，若齊量者不犯、不齊量者犯，亦應次第推缽乃至房。若諸比丘尼得缽，即日受持一，餘者若作凈施若遣與人。若泥洹僧、僧竭支如上說，覆瘡巾如上說，浴衣如上說。衣乃至房，如比丘經中說。式叉摩尼得自取食，今日取明日得食，餘者皆如大比丘尼法學。是名比丘尼毗尼。

「少分毗尼者，比丘有二百五十法；比丘尼有五百法；式叉摩尼如大比丘尼法，但除自取食食、取已至明日故得食；沙彌尼、優婆塞、優婆夷各自有戒，皆是其人毗尼。是名少分毗尼。

「一切處毗尼

【現代漢語翻譯】現代漢語譯本：如此去除七種煩惱，便能證得果位，斷除三種結縛，證得須陀洹果（Sotapanna，入流果）；減薄欲染和嗔恚，證得斯陀含果（Sakadagami，一來果）；斷除欲染和嗔恚，證得阿那含果（Anagami，不還果）；一切結縛都斷盡，便稱為阿羅漢（Arahat，無學果）。因此說，斷除這些煩惱才能證得果位。根據所證得的果位來區分修行者，證得須陀洹果的稱為須陀洹，證得斯陀含果的稱為斯陀含，證得阿那含果的稱為阿那含，證得阿羅漢果的稱為阿羅漢。這就是所謂的斷除煩惱聚集之處。

『受過具足戒的比丘尼，有些事情可以做，有些事情不可以做，乃至適量的可以做，不適量的就不可以做，可以聽從的可以聽從，不可以聽從的就不可以聽從，應該適量地聽從，不應該不聽從。有犯戒和不犯戒的情況，如法的就不犯戒，不如法的就犯戒。應該這樣依次類推。缽（patra，食器）乃至房舍，可以或不可以，都如前面所說的。一切受過具足戒的人都應該有的物品，包括缽囊（patra-nemi，裝缽的袋子）、革屣（upahana，鞋子）、針筒（suci-ghara，裝針的容器）、禪帶（kayabandhana，束腰帶）、袈裟（kasaya，僧衣）、鉤紐繩（bandhana，系物繩）、腰繩（kayabandhana，束腰帶）、盛眼藥筒（anjana-salaka，裝眼藥的容器）、藥𣛰（bhesajja，藥物）藥器（bhesajja-patra，裝藥的容器）、頭上帽（sisa-patta，帽子）、水漉（udaka-sodhana，濾水器）。像這些物品，有些是應該有的，有些是不應該有的，這就是比丘尼的戒律。比丘尼的戒律是，受過具足戒的比丘尼，有些事情可以做，有些事情不可以做，如果適量地做就不犯戒，不適量地做就犯戒，也應該依次類推缽乃至房舍。如果比丘尼得到缽，當天就應該受持一個，其餘的可以作為凈施（dana，佈施）或者送給別人。至於泥洹僧（nivasa，下裙）、僧竭支（samkaksika，覆肩衣），覆瘡巾（paticchadani，蓋瘡布），浴衣（udakasatika，沐浴時穿的衣服），都如前面所說。衣服乃至房舍，都如比丘的戒經中所說。式叉摩尼（siksamana，學戒女）可以自己取食物，今天取了明天可以吃，其餘的都按照大比丘尼的戒法學習。這就是比丘尼的戒律。

『少分戒律是指，比丘有二百五十條戒律；比丘尼有五百條戒律；式叉摩尼按照大比丘尼的戒法，但是可以自己取食物，取了食物可以留到第二天吃；沙彌尼（sramaneri，小沙彌尼）、優婆塞（upasaka，近事男）、優婆夷（upasika，近事女）各自有戒律，這些都是他們各自的戒律。這就是所謂的少分戒律。

『一切處戒律』

【English Translation】 English version: Thus, by eliminating these seven afflictions, one can attain the fruit, severing the three bonds and attaining Sotapanna (須陀洹果, Stream-enterer); by thinning the lust and hatred, one attains Sakadagami (斯陀含果, Once-returner); by completely severing lust and hatred, one attains Anagami (阿那含果, Non-returner); when all bonds are exhausted, one is called Arahat (阿羅漢果, Worthy One). Therefore, it is said that one attains the fruit by severing these. People are distinguished by the fruit they attain; one who attains the fruit of Sotapanna is called Sotapanna, one who attains the fruit of Sakadagami is called Sakadagami, one who attains the fruit of Anagami is called Anagami, and one who attains the fruit of Arahat is called Arahat. This is called the place where afflictions are severed.

'A Bhikkhuni (比丘尼, fully ordained nun) who has received the full ordination, some things she may do, and some things she may not do, even to a certain extent she may do, and beyond that extent she may not do, some things she may listen to, and some things she may not listen to, she should listen to what is appropriate, and should not fail to listen to what is not. There are offenses and non-offenses; what is in accordance with the Dharma is not an offense, and what is not in accordance with the Dharma is an offense. This order should be followed. Whether a bowl (patra, 缽) or even a dwelling should be allowed or not should be as stated above. All those who have received full ordination should have the following items: a bowl bag (patra-nemi, 缽囊), sandals (upahana, 革屣), a needle case (suci-ghara, 針筒), a meditation belt (kayabandhana, 禪帶), a robe (kasaya, 袈裟), a hook and loop (bandhana, 鉤紐繩), a waist cord (kayabandhana, 腰繩), an eye medicine container (anjana-salaka, 盛眼藥筒), medicine (bhesajja, 藥𣛰) and medicine container (bhesajja-patra, 藥器), a head covering (sisa-patta, 頭上帽), and a water strainer (udaka-sodhana, 水漉). Whether such items should be allowed or not, this is the Bhikkhuni's Vinaya. The Bhikkhuni's Vinaya is that a Bhikkhuni who has received full ordination, some things she may do, and some things she may not do, if she does things in moderation, she does not commit an offense, but if she does things immoderately, she commits an offense, and she should also follow the order of the bowl and the dwelling. If the Bhikkhuni receives a bowl, she should keep one on that day, and the rest she can give as a pure offering (dana, 凈施) or give to others. As for the nivasa (泥洹僧, lower garment), the samkaksika (僧竭支, shoulder covering), the wound covering cloth (paticchadani, 覆瘡巾), and the bathing cloth (udakasatika, 浴衣), they are as described above. The robes and even the dwelling are as described in the Bhikkhu's (比丘) Sutra. The siksamana (式叉摩尼, novice nun) may take food for herself, and she may take food today and eat it tomorrow, and the rest should be learned according to the rules of the Mahabhikkhuni (大比丘尼). This is the Bhikkhuni's Vinaya.

'The minor Vinaya refers to the fact that a Bhikkhu has 250 precepts; a Bhikkhuni has 500 precepts; a siksamana follows the rules of the Mahabhikkhuni, but she may take food for herself, and she may take food and keep it until the next day to eat; a sramaneri (沙彌尼, female novice), an upasaka (優婆塞, male lay follower), and an upasika (優婆夷, female lay follower) each have their own precepts, and these are their respective Vinayas. This is called the minor Vinaya.

'The Vinaya in all places'

者，一切凈持戒、凈心戒、凈慧戒應當學，一切微細戒盡應如重持之，乃至究竟令梵行波羅提木叉戒使得清凈。一切身善行口善行意善行，應隨順行正見乃至正定。優婆塞、優婆夷，應當除其邪淫，乃至遠離殺生邪見，是名俗人戒也。

「推求所犯輕重聚，及起處緣、可滅不可滅經。」

毗尼母經卷第八

【現代漢語翻譯】現代漢語譯本：對於一切清凈持戒、清凈心戒、清凈慧戒，都應當學習，對於一切微細的戒律，都應當像重視重戒一樣持守，乃至最終使得梵行（Brahmacarya，清凈的行為）的波羅提木叉戒（Pratimoksha，別解脫戒）得到清凈。一切身善行、口善行、意善行，都應當隨順修行正見乃至正定。優婆塞（Upasaka，近事男）、優婆夷（Upasika，近事女），應當去除邪淫，乃至遠離殺生和邪見，這叫做在家人的戒律。『推究所犯戒律的輕重類別，以及（戒律）產生的處所、因緣，可滅除和不可滅除的情況。』《毗尼母經》卷第八

【English Translation】 English version: Regarding all pure precepts of discipline, pure precepts of mind, and pure precepts of wisdom, one should learn them. Regarding all subtle precepts, one should uphold them as if they were grave precepts, until ultimately the Pratimoksha (Pratimoksha, precepts of individual liberation) precepts of Brahmacarya (Brahmacarya, pure conduct) are purified. All good deeds of body, good deeds of speech, and good deeds of mind should be practiced in accordance with right view, and even right concentration. Upasakas (Upasaka, male lay followers) and Upasikas (Upasika, female lay followers) should eliminate sexual misconduct, and even stay away from killing and wrong views. These are called the precepts for laypeople. 『Investigate the categories of lightness and gravity of offenses committed, as well as the place and conditions of their arising, and whether they can be extinguished or not.』 Vinaya-matrika Sutra, Volume 8