T24n1479_佛說苾芻五法經
大正藏第 24 冊 No. 1479 佛說苾芻五法經
No. 1479
佛說苾芻五法經
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
如來、應、正等覺在舍衛國，為彼未來觀察而住。是時無量諸天及人，知佛世尊是人天師，恭信供養尊重讚歎，利樂名稱而得最上，各各奉上名衣妙饌臥具湯藥。爾時世尊以利樂故，咸皆受用而無染著，如蓮在水。但令人天諸有情眾，獲勝福果得妙莊嚴，為彼人天而降甘露，使彼人天久久依住。復令無量俱胝那由他百千有情獲得甘露，乃至令度生老病死輪迴苦難，乃至令脫地獄大險難故，使得安樂寂靜平正，無怖無畏獲得涅槃。又復不離摩伽陀國、嚩[口(曰/羅)]曼隸國、迦尸國、憍薩羅國、俱嚕半左羅國等，嚩嗟王、么蹉王、戍[口(曰/羅)]細那王、尸尾王、那舍啰拏嚩王，是諸王等見已，以佛智力彼皆降伏。又復能于天經行處行、梵經行處行、聖經行處行、空經行處行、寂靜經行處行、佛佛經行處行、師師經行處行、能知者經行處行、正遍知經行處行，得心開解、得最上波羅蜜多。世尊複次一切所有經行處、彼所求經行，悉能經行。
爾時世尊告苾芻眾言：「有五種法當住具足，當來苾芻常行。何等五法
【現代漢語翻譯】 現代漢語譯本
大藏經第24冊 No. 1479 佛說苾芻五法經
No. 1479
佛說苾芻五法經
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得受供養的人）、正等覺（Samyaksambuddha，完全覺悟者）在舍衛國（Śrāvastī，古印度城市）居住，爲了未來（的眾生）觀察（世間）。當時，無數的天人和人類，知道佛世尊是人天導師，恭敬地信奉、供養、尊重、讚歎，以利益、快樂和名聲作為最上的供養，各自奉獻上好的衣服、精美的食物、臥具和湯藥。這時，世尊爲了利益和快樂的緣故，全部接受並使用這些供養，但心中沒有染著，就像蓮花在水中一樣。只是爲了使人天和一切有情眾生，獲得殊勝的福報，得到美妙的莊嚴，爲了人天而降下甘露，使人天長久地安住（于佛法之中）。又使無量俱胝那由他百千有情獲得甘露，乃至讓他們脫離生老病死的輪迴苦難，乃至讓他們脫離地獄的大險難，從而得到安樂、寂靜、平正，沒有恐怖和畏懼，獲得涅槃（Nirvana，解脫）。而且（世尊）不離開摩伽陀國（Magadha）、嚩[口(曰/羅)]曼隸國、迦尸國（Kashi）、憍薩羅國（Kosala）、俱嚕半左羅國（Kuru-Pāñcāla）等國，嚩嗟王、么蹉王、戍[口(曰/羅)]細那王、尸尾王、那舍啰拏嚩王等國王見到（世尊）后，因為佛的智慧力量，他們都被降伏。而且（世尊）能夠在天經行處行、梵經行處行、聖經行處行、空經行處行、寂靜經行處行、佛佛經行處行、師師經行處行、能知者經行處行、正遍知經行處行，得到心開解脫，得到最上的波羅蜜多（Paramita，到達彼岸）。世尊再次說明，一切所有經行處，以及他們所尋求的經行，（世尊）都能夠實行。
這時，世尊告訴眾苾芻（Bhiksu，比丘，出家修行的男子）說：『有五種法應當具足，未來的苾芻應當經常奉行。什麼是這五種法呢？』
【English Translation】 English version
Tripitaka Volume 24 No. 1479 The Sutra of Five Dharmas for Bhikshus Spoken by the Buddha
No. 1479
The Sutra of Five Dharmas for Bhikshus Spoken by the Buddha
Translated by Dharma Master Fa Tian, Minister of the Honglu Temple and Great Master of Spreading Teachings, under Imperial Decree, from the Western Heaven Tripitaka
The Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened one) resided in Śrāvastī (Śrāvastī, an ancient Indian city), observing (the world) for the sake of the future (beings). At that time, countless devas (devas, gods) and humans, knowing that the Buddha-Bhagavan (Bhagavan, World Honored One) was the teacher of gods and humans, respectfully believed, offered, revered, and praised him, using benefit, joy, and fame as the highest offerings, each offering fine clothes, exquisite food, bedding, and medicine. At this time, the World Honored One, for the sake of benefit and joy, accepted and used all these offerings, but without attachment in his heart, like a lotus in water. It was only to enable the gods, humans, and all sentient beings to obtain supreme blessings, to obtain wonderful adornments, and to bestow nectar upon the gods and humans, so that the gods and humans could abide (in the Dharma) for a long time. Furthermore, he enabled countless kotis (koti, a large number) nayutas (nayuta, another large number) hundreds of thousands of sentient beings to obtain nectar, even to liberate them from the suffering of birth, old age, sickness, and death, even to liberate them from the great dangers of hell, thereby obtaining peace, tranquility, equanimity, without terror or fear, and attaining Nirvana (Nirvana, liberation). Moreover, (the World Honored One) did not leave the countries of Magadha (Magadha), 嚩[口(曰/羅)]曼隸, Kashi (Kashi), Kosala (Kosala), Kuru-Pāñcāla (Kuru-Pāñcāla), etc. The kings such as the King of 嚩嗟, the King of 么蹉, the King of 戍[口(曰/羅)]細那, the King of Śivi, and the King of 那舍啰拏嚩, after seeing (the World Honored One), were subdued by the power of the Buddha's wisdom. Moreover, (the World Honored One) was able to walk in the realm of the Deva Sutras, walk in the realm of the Brahma Sutras, walk in the realm of the Holy Sutras, walk in the realm of Emptiness, walk in the realm of Tranquility, walk in the realm of Buddhas, walk in the realm of Teachers, walk in the realm of the Knower, and walk in the realm of the Perfectly Enlightened One, obtaining liberation of the mind, and attaining the supreme Paramita (Paramita, perfection). The World Honored One further explained that all the realms of practice, and the practices they sought, (the World Honored One) was able to practice.
At that time, the World Honored One told the Bhikshus (Bhiksu, monks, ordained male practitioners): 'There are five dharmas that should be possessed, and future Bhikshus should always practice them. What are these five dharmas?'
？此苾芻不知阿缽帝、不知非阿缽帝、不知輕阿缽帝、不知重阿缽帝，是新戒是減五年。苾芻此五種法具足者，此苾芻不合住勸事。苾芻五種法具足知者，是苾芻合住勸事。何等五法？此苾芻知苾芻阿缽帝、知非阿缽帝、知輕阿缽帝、知重阿缽帝，得滿五年得餘五年。苾芻此五種法具足者，得住勸事苾芻。
「復有五法具足者，是苾芻不得離依止住。何等五法？此苾芻不知波羅提木叉、不知說波羅提木叉、不知結界、不知結界事、是新戒是減五年。此苾芻具此五種法，不得離依止住。苾芻此五法具足者，是苾芻得離依止住。何等五法？此苾芻知苾芻波羅提木叉、知說波羅提木叉、知結界、知結界事、是滿五年是五年餘。如是苾芻此五法具足者，得離依止住。
「苾芻！別有五法具足者，是苾芻不得離依止住。何等五法？此苾芻不知寶沙他、不知寶沙他事業、不知結界、不知結界事業、是新戒是減五年。苾芻此五種法具足者，不得離依止住。苾芻此五法具足者，是苾芻得離依止住。何等五法？此苾芻知苾芻寶沙他、知寶沙他事業、知結界、知結界事業、是滿五年是餘五年。苾芻具足此五法者，得離依止住。
「複次苾芻有五正念。云何為五正念？謂行、報、應、命、終不為財利念出世。苾芻！此為五
【現代漢語翻譯】 現代漢語譯本： 『如果一個比丘不知道阿缽帝（Āpatti，罪）、不知道非阿缽帝（非罪）、不知道輕阿缽帝（輕罪）、不知道重阿缽帝（重罪），那麼他是新受戒者，戒臘不滿五年。如果一個比丘具備這五種情況，那麼這個比丘不適合擔任勸事（勸誡他人）的比丘。如果一個比丘具備五種知識，那麼這個比丘適合擔任勸事比丘。是哪五種知識呢？這個比丘知道比丘的阿缽帝、知道非阿缽帝、知道輕阿缽帝、知道重阿缽帝，並且受戒已滿五年，或者超過五年。比丘，如果一個比丘具備這五種知識，就可以擔任勸事比丘。』
『又有五種情況，如果一個比丘具備這些情況，就不能離開依止而住。是哪五種情況？這個比丘不知道波羅提木叉（Prātimokṣa，戒律）、不知道如何宣說波羅提木叉、不知道結界（Sīmābandha，劃定區域）、不知道結界的事情，那麼他是新受戒者，戒臘不滿五年。如果這個比丘具備這五種情況，就不能離開依止而住。比丘，如果一個比丘具備這五種知識，就可以離開依止而住。是哪五種知識？這個比丘知道比丘的波羅提木叉、知道如何宣說波羅提木叉、知道結界、知道結界的事情，並且受戒已滿五年，或者超過五年。像這樣的比丘，如果具備這五種知識，就可以離開依止而住。』
『比丘！還有五種情況，如果一個比丘具備這些情況，就不能離開依止而住。是哪五種情況？這個比丘不知道寶沙他（Poṣadha，布薩）、不知道寶沙他的事業、不知道結界、不知道結界的事業，那麼他是新受戒者，戒臘不滿五年。比丘，如果一個比丘具備這五種情況，就不能離開依止而住。比丘，如果一個比丘具備這五種知識，就可以離開依止而住。是哪五種知識？這個比丘知道比丘的寶沙他、知道寶沙他的事業、知道結界、知道結界的事業，並且受戒已滿五年，或者超過五年。比丘，如果具備這五種知識，就可以離開依止而住。』
『再者，比丘，有五種正念。什麼是五種正念？即行走、回報、應做之事、生命、臨終，不爲了財利而念出世。比丘！這就是五種正念。』
【English Translation】 English version: 『If a Bhikṣu (monk) does not know Āpatti (offense), does not know non-Āpatti (no offense), does not know light Āpatti (minor offense), does not know heavy Āpatti (major offense), then he is newly ordained and has less than five years of seniority. If a Bhikṣu possesses these five qualities, then this Bhikṣu is not suitable to reside as an advisor (to advise others). If a Bhikṣu possesses five kinds of knowledge, then this Bhikṣu is suitable to reside as an advisor. What are the five kinds of knowledge? This Bhikṣu knows the Bhikṣu's Āpatti, knows non-Āpatti, knows light Āpatti, knows heavy Āpatti, and has completed five years of ordination or more than five years. Bhikṣu, if a Bhikṣu possesses these five qualities, he can reside as an advisor.』
『Again, there are five conditions, if a Bhikṣu possesses these conditions, he cannot live independently without reliance. What are the five conditions? This Bhikṣu does not know the Prātimokṣa (code of monastic rules), does not know how to recite the Prātimokṣa, does not know Sīmābandha (establishing boundaries), does not know the matters of establishing boundaries, then he is newly ordained and has less than five years of seniority. If this Bhikṣu possesses these five conditions, he cannot live independently without reliance. Bhikṣu, if a Bhikṣu possesses these five kinds of knowledge, he can live independently without reliance. What are the five kinds of knowledge? This Bhikṣu knows the Bhikṣu's Prātimokṣa, knows how to recite the Prātimokṣa, knows establishing boundaries, knows the matters of establishing boundaries, and has completed five years of ordination or more than five years. Such a Bhikṣu, if he possesses these five kinds of knowledge, can live independently without reliance.』
『Bhikṣu! There are also five conditions, if a Bhikṣu possesses these conditions, he cannot live independently without reliance. What are the five conditions? This Bhikṣu does not know Poṣadha (observance day), does not know the affairs of Poṣadha, does not know establishing boundaries, does not know the affairs of establishing boundaries, then he is newly ordained and has less than five years of seniority. Bhikṣu, if a Bhikṣu possesses these five conditions, he cannot live independently without reliance. Bhikṣu, if a Bhikṣu possesses these five kinds of knowledge, he can live independently without reliance. What are the five kinds of knowledge? This Bhikṣu knows the Bhikṣu's Poṣadha, knows the affairs of Poṣadha, knows establishing boundaries, knows the affairs of establishing boundaries, and has completed five years of ordination or more than five years. Bhikṣu, if he possesses these five kinds of knowledge, he can live independently without reliance.』
『Furthermore, Bhikṣu, there are five right mindfulnesses. What are the five right mindfulnesses? Namely, walking, repaying, what should be done, life, and at the end of life, not thinking of renunciation for the sake of wealth and profit. Bhikṣu! These are the five right mindfulnesses.』
正念。
「複次苾芻！別有五依止正念。何等為五？謂飲食、禮事、不過師界、師同住、五年分明。此是五依止正念。
「苾芻！此五依止、正念、報應等，當知阿缽帝。知何等阿缽帝？當知五阿缽帝。何等為五？謂波羅夷、僧伽婆尸沙、波逸提戒，當知各四種說，五知阿缽帝。如是知阿缽帝。複次知非阿缽帝。云何知非阿缽帝相？常行非阿缽帝，如是知非阿缽帝。複次知輕阿缽帝。云何知輕阿缽帝？謂行深怖輕阿缽帝。云何行？謂行四波羅夷法輕阿缽帝、行十三僧伽婆尸沙法輕阿缽帝、行三十捨墮波逸提法輕阿缽帝、行九十二波逸提法輕阿缽帝、行九十二波逸提法清凈，各四說輕阿缽帝，其餘五十戒法輕阿缽帝。如是所行，得輕阿缽帝。如是知輕阿缽帝。次知重阿缽帝。云何知重阿缽帝？所行之行得重阿缽帝，其餘行五十戒法重阿缽帝各四說，九十二波逸提法重阿缽帝所行清凈；九十二波逸提法清凈，三十捨墮波逸提法重阿缽帝所行清凈；三十捨墮波逸提法清凈，十三僧伽婆尸沙法重阿缽帝所行清凈；十三僧伽婆尸沙法清凈，四波羅夷法重阿缽帝。如是所行之行得重阿缽帝。如是知重阿缽帝。是五年、是滿五年、是五年餘，如是得信依止。
「複次知波羅提木叉。云何知波羅提木叉？此是波羅提
【現代漢語翻譯】 現代漢語譯本： 正念。
『再者，比丘！還有五種依止的正念。哪五種呢？即飲食、禮儀之事、不超過師父的範圍、與師父同住、五年分明。這些是五種依止的正念。』
『比丘！這五種依止、正念、報應等，應當知道阿缽帝（罪）。知道哪種阿缽帝呢？應當知道五種阿缽帝。哪五種呢？即波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪）、波逸提戒（單墮罪），應當知道各自有四種說法，五種知道阿缽帝。像這樣知道阿缽帝。』再者，知道非阿缽帝（非罪）。怎樣知道非阿缽帝的相呢？常常行持非阿缽帝，像這樣知道非阿缽帝。再者，知道輕阿缽帝（輕罪）。怎樣知道輕阿缽帝呢？即行持深重怖畏之事是輕阿缽帝。怎樣行持呢？即行持四種波羅夷法是輕阿缽帝、行持十三種僧伽婆尸沙法是輕阿缽帝、行持三十種捨墮波逸提法是輕阿缽帝、行持九十二種波逸提法是輕阿缽帝、行持九十二種波逸提法清凈，各自四種說法是輕阿缽帝，其餘五十種戒法是輕阿缽帝。像這樣所行持的，得到輕阿缽帝。像這樣知道輕阿缽帝。其次知道重阿缽帝（重罪）。怎樣知道重阿缽帝呢？所行持的行為得到重阿缽帝，其餘行持五十種戒法是重阿缽帝各自四種說法，九十二種波逸提法是重阿缽帝所行持的清凈；九十二種波逸提法清凈，三十種捨墮波逸提法是重阿缽帝所行持的清凈；三十種捨墮波逸提法清凈，十三種僧伽婆尸沙法是重阿缽帝所行持的清凈；十三種僧伽婆尸沙法清凈，四種波羅夷法是重阿缽帝。像這樣所行持的行為得到重阿缽帝。像這樣知道重阿缽帝。這是五年、這是滿五年、這是五年多，像這樣得到信依止。
『再者，知道波羅提木叉（戒本）。怎樣知道波羅提木叉呢？這是波羅提
【English Translation】 English version: Mindfulness.
『Furthermore, Bhikkhus! There are five supports for mindfulness. What are the five? Namely, food, matters of etiquette, not exceeding the teacher's boundaries, dwelling with the teacher, and clarity for five years. These are the five supports for mindfulness.』
『Bhikkhus! These five supports, mindfulness, retribution, etc., should be known as Āpatti (offense). What kind of Āpatti should be known? Five kinds of Āpatti should be known. What are the five? Namely, Pārājika (defeat), Saṃghādisesa (formal meeting offense), and Pācittiya (expiation offense), each should be known with four kinds of explanations, five kinds of knowing Āpatti. Thus, Āpatti is known.』 Furthermore, know non-Āpatti (no offense). How to know the characteristics of non-Āpatti? Constantly practicing non-Āpatti, thus non-Āpatti is known. Furthermore, know light Āpatti (minor offense). How to know light Āpatti? Namely, engaging in deeply fearful matters is light Āpatti. How to engage? Namely, engaging in the four Pārājika laws is light Āpatti, engaging in the thirteen Saṃghādisesa laws is light Āpatti, engaging in the thirty Nissaggiya Pācittiya laws is light Āpatti, engaging in the ninety-two Pācittiya laws is light Āpatti, engaging in the purity of the ninety-two Pācittiya laws, each with four kinds of explanations is light Āpatti, the remaining fifty precepts are light Āpatti. Thus, what is practiced obtains light Āpatti. Thus, light Āpatti is known. Next, know heavy Āpatti (major offense). How to know heavy Āpatti? The actions that are practiced obtain heavy Āpatti, the remaining practice of the fifty precepts is heavy Āpatti, each with four kinds of explanations, the purity of the ninety-two Pācittiya laws is heavy Āpatti; the purity of the ninety-two Pācittiya laws, the purity of the thirty Nissaggiya Pācittiya laws is heavy Āpatti; the purity of the thirty Nissaggiya Pācittiya laws, the purity of the thirteen Saṃghādisesa laws is heavy Āpatti; the purity of the thirteen Saṃghādisesa laws, the four Pārājika laws are heavy Āpatti. Thus, the actions that are practiced obtain heavy Āpatti. Thus, heavy Āpatti is known. This is five years, this is a full five years, this is more than five years, thus faith support is obtained.
『Furthermore, know the Prātimokṣa (code of monastic rules). How to know the Prātimokṣa? This is the Prātimokṣa』
木叉，思惟見前行住坐臥，過去見在身口意等，觀察妙行，如是知波羅提木叉。次知說波羅提木叉。云何知說波羅提木叉？有七波羅提木叉。何等為七？當云何說？說四波羅夷法，余所聞。當說此第一說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法，余所聞。當說此第二說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法，余所聞。當說此第三說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法、九十二波逸提法清凈，余所聞。當說此第四說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法、九十二波逸提法清凈，各四法解說，其餘所聞。當說此第五說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法、九十二波逸提法等清凈，各四說，五十戒法，余所聞。當說此第六說波羅提木叉。次一一廣說。此是第七說波羅提木叉。如是說波羅提木叉、如是知說波羅提木叉、知結界。
「云何知結界？謂今眾十四日十五日結界。如是知結界。次知結界事。云何知結界事？一受持、二請名、三請、四請五眾結界。如是知結界事。是五年、是滿五年、是五年餘，如是知得念依止。
「次知寶沙他。云何知寶沙他？今眾十四日十五日寶沙
【現代漢語翻譯】 現代漢語譯本 木叉（Muksa），應當這樣思惟觀察：觀察先前行走、站立、坐臥等行為，以及過去和現在的身口意等活動，觀察這些行為是否符合妙行。像這樣瞭解，就是了解波羅提木叉（Pratimoksa，戒律）。接下來要了解如何宣說波羅提木叉。如何瞭解宣說波羅提木叉呢？有七種波羅提木叉。這七種是什麼？應當如何宣說？ 首先宣說四種波羅夷法（Parajika，斷頭罪），以及其他聽聞到的內容。應當宣說這是第一種宣說波羅提木叉的方式。 其次宣說四種波羅夷法、十三種僧伽婆尸沙法（Sanghavasesa，僧殘罪），以及其他聽聞到的內容。應當宣說這是第二種宣說波羅提木叉的方式。 再次宣說四種波羅夷法、十三種僧伽婆尸沙法、三十種捨墮波逸提法（Nissaggiya Pacittiya，捨墮罪），以及其他聽聞到的內容。應當宣說這是第三種宣說波羅提木叉的方式。 然後宣說四種波羅夷法、十三種僧伽婆尸沙法、三十種捨墮波逸提法、九十二種波逸提法（Pacittiya，單墮罪），使其清凈，以及其他聽聞到的內容。應當宣說這是第四種宣說波羅提木叉的方式。 接著宣說四種波羅夷法、十三種僧伽婆尸沙法、三十種捨墮波逸提法、九十二種波逸提法，分別對每種法進行四種方式的解說，以及其他聽聞到的內容。應當宣說這是第五種宣說波羅提木叉的方式。 再宣說四種波羅夷法、十三種僧伽婆尸沙法、三十種捨墮波逸提法、九十二種波逸提法等，使其清凈，每種法都用四種方式宣說，再加上五十種戒法，以及其他聽聞到的內容。應當宣說這是第六種宣說波羅提木叉的方式。 最後，對每一種戒律都進行詳細廣泛的解說。這是第七種宣說波羅提木叉的方式。像這樣宣說波羅提木叉，就是了解如何宣說波羅提木叉，以及瞭解結界。
『如何瞭解結界？』就是現在僧團在十四日或十五日進行結界。像這樣瞭解，就是了解結界。接下來要了解結界的事項。如何瞭解結界的事項？包括：一、受持；二、請說名稱；三、請求；四、五眾結界。像這樣瞭解結界的事項。五年、滿五年、超過五年，像這樣瞭解獲得念依止。
『接下來要了解寶沙他（Posadha，布薩）。如何瞭解寶沙他？』就是現在僧團在十四日或十五日舉行寶沙。
【English Translation】 English version Muksa (Muksa), one should contemplate and observe: observe the previous actions of walking, standing, sitting, and lying down, as well as the past and present activities of body, speech, and mind, observing whether these actions conform to virtuous conduct. Understanding in this way is understanding the Pratimoksa (Pratimoksa, the code of monastic discipline). Next, one should know how to expound the Pratimoksa. How does one know how to expound the Pratimoksa? There are seven Pratimoksas. What are these seven? How should they be expounded? First, expound the four Parajika (Parajika, expulsion offenses), and other things that have been heard. One should expound this as the first way of expounding the Pratimoksa. Second, expound the four Parajika, the thirteen Sanghavasesa (Sanghavasesa, suspension offenses), and other things that have been heard. One should expound this as the second way of expounding the Pratimoksa. Third, expound the four Parajika, the thirteen Sanghavasesa, the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation with forfeiture offenses), and other things that have been heard. One should expound this as the third way of expounding the Pratimoksa. Then, expound the four Parajika, the thirteen Sanghavasesa, the thirty Nissaggiya Pacittiya, the ninety-two Pacittiya (Pacittiya, expiation offenses), making them pure, and other things that have been heard. One should expound this as the fourth way of expounding the Pratimoksa. Next, expound the four Parajika, the thirteen Sanghavasesa, the thirty Nissaggiya Pacittiya, the ninety-two Pacittiya, explaining each type of offense in four ways, and other things that have been heard. One should expound this as the fifth way of expounding the Pratimoksa. Further, expound the four Parajika, the thirteen Sanghavasesa, the thirty Nissaggiya Pacittiya, the ninety-two Pacittiya, etc., making them pure, expounding each type of offense in four ways, adding the fifty precepts, and other things that have been heard. One should expound this as the sixth way of expounding the Pratimoksa. Finally, explain each precept in detail and extensively. This is the seventh way of expounding the Pratimoksa. Expounding the Pratimoksa in this way is understanding how to expound the Pratimoksa, and understanding the boundary.
'How does one know the boundary?' It is when the Sangha establishes the boundary on the fourteenth or fifteenth day. Understanding in this way is understanding the boundary. Next, one should know the matters concerning the boundary. How does one know the matters concerning the boundary? They include: 1. Acceptance; 2. Requesting the name; 3. Requesting; 4. Establishing the boundary with a quorum of five. Understanding the matters concerning the boundary in this way. Five years, fully five years, more than five years, understanding in this way is obtaining reliance on mindfulness.
'Next, one should know the Posadha (Posadha, observance day). How does one know the Posadha?' It is when the Sangha holds the Posadha on the fourteenth or fifteenth day.
他。如是知寶沙他。次知寶沙他事。云何知寶沙他事？一受持、二請名、三請、四請、五眾寶沙他。如是知寶沙他。次知結界。云何知結界？謂五種。五種集結界，如是知結界事。云何知結界事？捨墮不得結界，當低小座飲食，當辦食飲已所作應作。如是知結界事。是五年、是滿五年、是餘五年。如是得念依止。
「又行道。云何行道？謂阿阇梨行道。自行道如是，是念依止。次分別行道。云何分別？知阿阇梨說戒、知自說戒，如是得念依止。
「又分別過時。云何過時？謂阿阇梨過時、自過時，如是得念依止。如是過時不為財利。云何不為財利？謂彼僧伽藍住阿阇梨不為財利，如是得念依止。如是不為利養半月行。云何半月行？謂阿阇梨半月半月同懺悔。如是得念依止。如是半月行無阿缽帝。云何無阿缽帝？謂阿阇梨令去某甲處受依止。如是得念依止。又言行。云何言行？謂依阿阇梨言不用汝依止行。如是得念依止。如是依行不犯師界。云何不犯師界？謂不犯師聚落界。如是得念依止，如是不犯師聚落界。同師懺悔。云何同師懺悔？謂半月半月同師懺悔，如是得念依止。如是同師懺悔五年分明，得念依止。
「苾芻！當具足此五種法，此苾芻法當依行。彼法無阿缽帝，彼所有戒法，當日日得訥瑟
【現代漢語翻譯】 現代漢語譯本： 他。像這樣瞭解寶沙他（posatha，布薩）。接下來了解寶沙他的事務。怎樣瞭解寶沙他的事務？一是受持，二是請名，三是請，四是請，五是眾寶沙他。像這樣瞭解寶沙他。接下來了解結界。怎樣瞭解結界？指五種。五種集合結界，像這樣瞭解結界事務。怎樣瞭解結界事務？捨墮（nissaggiya pacittiya，一種戒律）不得結界，應當在低矮的座位上飲食，應當辦理飲食完畢后所作應作之事。像這樣瞭解結界事務。這是五年，這是滿五年，這是剩餘的五年。像這樣得到念依止。 『又修行方法。怎樣修行方法？指阿阇梨（acariya，導師）的修行方法。自己修行方法也是這樣，這是念依止。接下來分別修行方法。怎樣分別？知道阿阇梨說戒，知道自己說戒，像這樣得到念依止。 『又分別過時。怎樣過時？指阿阇梨過時，自己過時，像這樣得到念依止。像這樣過時不是爲了財利。怎樣不是爲了財利？指那個僧伽藍（samgharama，僧院）居住的阿阇梨不是爲了財利，像這樣得到念依止。像這樣不是爲了利養半月修行。怎樣半月修行？指阿阇梨半月半月一同懺悔。像這樣得到念依止。像這樣半月修行沒有阿缽帝（apati，罪）。怎樣沒有阿缽帝？指阿阇梨讓人去某甲處接受依止。像這樣得到念依止。又說言行。怎樣言行？指依靠阿阇梨的言語，不用你的依止修行。像這樣得到念依止。像這樣依靠修行不犯師界。怎樣不犯師界？指不犯師聚落界。像這樣得到念依止，像這樣不犯師聚落界。和師父一同懺悔。怎樣和師父一同懺悔？指半月半月和師父一同懺悔，像這樣得到念依止。像這樣和師父一同懺悔五年分明，得到念依止。 『苾芻（bhikkhu，比丘）！應當具足這五種法，這位苾芻的法應當依靠修行。他的法沒有阿缽帝，他所有的戒法，當日日得到增長。』
【English Translation】 English version: He. Thus knowing Posatha (布薩, observance day). Next, knowing the affairs of Posatha. How to know the affairs of Posatha? One is upholding, two is requesting the name, three is requesting, four is requesting, five is the assembly of Posatha. Thus knowing Posatha. Next, knowing the boundary. How to know the boundary? It refers to five kinds. The five kinds collectively establish the boundary, thus knowing the affairs of the boundary. How to know the affairs of the boundary? One who has committed a Nissaggiya Pacittiya (捨墮, an offense requiring forfeiture) cannot establish a boundary; one should eat and drink on a low seat; one should complete what needs to be done after finishing eating and drinking. Thus knowing the affairs of the boundary. This is five years, this is a full five years, this is the remaining five years. Thus one obtains reliance on mindfulness. 『Furthermore, the practice. What is the practice? It refers to the practice of the Acariya (阿阇梨, teacher). One's own practice is also like this, this is reliance on mindfulness. Next, distinguishing the practice. How to distinguish? Knowing that the Acariya recites the precepts, knowing that one recites the precepts oneself, thus one obtains reliance on mindfulness.』 『Furthermore, distinguishing the passing of time. What is the passing of time? It refers to the Acariya passing the time, oneself passing the time, thus one obtains reliance on mindfulness. Thus passing the time is not for the sake of wealth and gain. How is it not for the sake of wealth and gain? It refers to the Acariya residing in that Samgharama (僧伽藍, monastery) not being for the sake of wealth and gain, thus one obtains reliance on mindfulness. Thus, not for the sake of gain, practicing for half a month. How to practice for half a month? It refers to the Acariya confessing together every half month. Thus one obtains reliance on mindfulness. Thus, practicing for half a month without Apati (阿缽帝, offense). How is there no Apati? It refers to the Acariya sending someone to a certain place to receive reliance. Thus one obtains reliance on mindfulness. Furthermore, speaking of speech and conduct. What is speech and conduct? It refers to relying on the words of the Acariya, not using your reliance for practice. Thus one obtains reliance on mindfulness. Thus, relying on practice without transgressing the teacher's boundary. How not to transgress the teacher's boundary? It refers to not transgressing the teacher's village boundary. Thus one obtains reliance on mindfulness, thus not transgressing the teacher's village boundary. Confessing together with the teacher. How to confess together with the teacher? It refers to confessing together with the teacher every half month, thus one obtains reliance on mindfulness. Thus confessing together with the teacher clearly for five years, one obtains reliance on mindfulness.』 『Bhikkhus (苾芻, monks)! One should be complete with these five kinds of Dharma, this Bhikkhu's Dharma should rely on practice. His Dharma has no Apati, all his precepts, day by day, obtain growth.』
訖哩(二合)多。」
爾時世尊說是五種法已，諸苾芻眾及諸人天，瞻奉旋繞作禮而退。
佛說苾芻五法經
【現代漢語翻譯】 現代漢語譯本：訖哩(二合)。
爾時，世尊說完這五種法后，眾比丘以及諸人天，瞻仰、圍繞、作禮後退下。
佛說比丘五法經
【English Translation】 English version: 'Kili (two combined).'
At that time, after the World Honored One finished speaking these five dharmas, the assembly of Bhikshus, along with all the humans and devas, respectfully gazed, circumambulated, prostrated, and then withdrew.
'The Sutra on the Five Dharmas for Bhikshus Spoken by the Buddha'