T24n1454_根本說一切有部戒經

大正藏第 24 冊 No. 1454 根本說一切有部戒經

No. 1454

根本說一切有部戒經

三藏法師義凈奉　制譯

別解脫經難得聞，　　經于無量俱胝劫； 　讀誦受持亦如是，　　如說行者更難遇。 　諸佛出現於世樂，　　演說微妙正法樂； 　僧伽一心同見樂，　　和合俱修勇進樂。 　若見聖人則為樂，　　並與共住亦為樂； 　若不見諸愚癡人，　　是則名為常受樂。 　見具尸羅者為樂，　　若見多聞亦名樂； 　見阿羅漢是真樂，　　由於後有不生故。 　于河津處妙階樂，　　以法降怨戰勝樂； 　證得正慧果生時，　　能除我慢盡為樂。 　若有能為決定意，　　善伏根欲具多聞； 　從少至老處林中，　　寂靜閑居蘭若樂。

「諸大德！春時爾許過，余有爾許在，老死既侵命根漸減，大師教法不久當滅。諸大德！應勤光顯莫為放逸，由不放逸，必當證得如來、應、正等覺，何況所餘覺品善法。大德僧伽！先作何事？佛聲聞眾少求少事。未受近圓者出。不來諸苾芻說欲及清凈。」(其持欲者各對比坐而說)「誰遣苾芻尼請教授？」

合十指恭敬，　　禮釋迦師子； 　別解脫調伏，　　我說仁善聽。 　聽已當正行，　　如大仙所說；

【現代漢語翻譯】 現代漢語譯本 《根本說一切有部戒經》

三藏法師義凈奉詔翻譯

別解脫經難得聽聞，經歷無量俱胝劫； 讀誦受持也是這樣，如法修行者更難遇到。 諸佛出現於世是快樂，演說微妙正法是快樂； 僧伽一心共同見解是快樂，和合一起修行勇猛精進是快樂。 如果見到聖人就是快樂，並且與聖人共同居住也是快樂； 如果不見那些愚癡之人，這就是所謂的常受快樂。 見到具有戒行的人是快樂，如果見到博學多聞的人也稱為快樂； 見到阿羅漢(Arhat，斷盡煩惱，證得涅槃的聖者)是真正的快樂，因為不再有後世的 জন্ম。 在河流渡口建造美妙的階梯是快樂，以佛法降伏怨敵獲得勝利是快樂； 證得正慧果實生起的時候，能夠去除我慢全部都是快樂。 如果有人能夠下定決心，善於調伏六根和慾望，具備廣博的知識； 從年少到年老都住在森林中，寂靜閑居在蘭若(Aranya，遠離塵囂的修行場所)是快樂。

『諸位大德！春天已經過去這麼多，剩下的還有這麼多，衰老和死亡已經侵襲，生命之根漸漸減少，大師的教法不久將要滅亡。諸位大德！應該勤奮光大弘揚佛法，不要放逸，因為不放逸，必定能夠證得如來(Tathagata)、應供(Arhat)、正等覺(Samyaksambuddha)，更何況其餘的覺悟品善法。大德僧伽(Sangha，僧團)！先做什麼事？佛陀的聲聞弟子們少欲知足。未受近圓戒(Upasampada，比丘戒)的人出去。沒有來的比丘(Bhiksu)說出自己的 желания и чистоту.』（持戒的比丘們各自對比而坐並說出自己的想法）『誰派遣比丘尼(Bhiksuni)請求教授？』

合起十指表示恭敬，禮敬釋迦(Sakya)師子(Simha，獅子)； 別解脫(Pratimoksa)的調伏，我說，請仁者善聽。 聽了之後應當如法修行，如大仙(Maharsi，偉大的聖人)所說；

【English Translation】 English version The Root Sarvastivada Vinaya Sutra

Translated by Tripitaka Master Yijing under Imperial Order

The Pratimoksa Sutra (Sutra of Individual Liberation) is rare to hear, encountered only after immeasurable kotis of kalpas (aeons); Reading, reciting, and upholding it are likewise, and practitioners who act accordingly are even rarer to meet. The appearance of Buddhas in the world is joyful, expounding the subtle and wonderful Dharma (teachings) is joyful; The Sangha (community) being of one mind and sharing the same views is joyful, harmoniously cultivating with courageous progress is joyful. If one sees a sage, it is joyful, and dwelling together with them is also joyful; If one does not see foolish people, this is called constant joy. Seeing those who possess morality (Sila) is joyful, and seeing those who are learned is also called joyful; Seeing an Arhat (one who has extinguished all defilements and attained Nirvana) is true joy, because there is no rebirth in future existences. Building beautiful steps at river crossings is joyful, subduing enemies with the Dharma and achieving victory is joyful; When the fruit of right wisdom is attained, being able to remove all pride is joyful. If one can have a determined mind, be skilled in subduing the senses and desires, and possess extensive learning; From youth to old age, dwelling in the forest, quietly residing in an Aranya (secluded place for practice) is joyful.

『Venerable ones! So much of spring has passed, and so much remains. Old age and death have already encroached, and the root of life is gradually diminishing. The Master's teachings will soon decline. Venerable ones! You should diligently illuminate and propagate the Dharma, and not be lax. Because of non-laxity, you will surely attain the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), let alone the remaining qualities of enlightenment and wholesome dharmas. Venerable Sangha! What should be done first? The Buddha's Sravakas (disciples) are content with little and seek little. Those who have not received Upasampada (full ordination) should leave. Those Bhiksus (monks) who have not come should declare their desires and purity.』 (Those who uphold the precepts sit facing each other and speak their minds) 『Who sent the Bhiksunis (nuns) to request instruction?』

Joining the ten fingers in reverence, paying homage to Sakya (Shakya) Simha (Lion); The Pratimoksa (individual liberation) of taming, I say, may the benevolent ones listen well. Having listened, one should practice accordingly, as the great sage (Maharsi) has said;

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于諸小罪中，　　勇猛亦勤護。 　心馬難制止，　　勇決恒相續， 　別解脫如銜，　　有百針極利。 　若人違軌則，　　聞教便能止， 　大士若良馬，　　當出煩惱陣。 　若人無此銜，　　亦不曾喜樂， 　彼沒煩惱陣，　　迷轉于生死。

「大德僧伽聽！今僧伽黑月十四日(或白月十五日)作褒灑陀，若僧伽時至聽者，僧伽應許僧伽今作褒灑陀，說波羅底木叉戒經。白如是。」「諸大德！我今作褒灑陀，說波羅底木叉戒經。仁等諦聽！善思念之。若有犯者當發露，無犯者默然。默然故，知諸大德清凈。如余問時，即如實答。我今於此勝苾芻眾中乃至三問，亦應如實答。若苾芻憶知有犯不發露者，得故妄語罪。諸大德！佛說故妄語是障礙法。是故苾芻欲求清凈者，當發露。發露即安樂，不發露不安樂。諸大德！我已說戒經序。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！此四波羅市迦法，半月半月戒經中說。」

攝頌曰：

若作不凈行，　　不與取斷人； 　妄說上人法，　　斯皆不共住。

「若復苾芻，與諸苾芻同得學處，不捨學處、學羸不自說，作不凈行兩交會法，乃至共傍生，此苾芻亦得波羅市迦不應共住。

【現代漢語翻譯】 現代漢語譯本 對於微小的罪過，也要勇猛精進地守護。 難以控制的是那顆如野馬般的心，要以勇猛的決心持續約束。 別解脫戒如同韁繩，上面有無數鋒利的針。 如果有人違背了戒律，聽聞教誨就能停止。 大德之人如同良馬，應當衝出煩惱的戰場。 如果人沒有這韁繩，也不曾享受過戒律的喜悅， 他將沉沒在煩惱的戰場中，在生死輪迴中迷失方向。

『大德僧伽（saṃgha，僧團）聽！今僧伽黑月十四日（或白月十五日）作布薩（Poṣadha，每半月誦戒儀式），若僧伽時至聽者，僧伽應許僧伽今作布薩，說波羅提木叉（Prātimokṣa，戒經）。白如是。』 『諸大德！我今作布薩，說波羅提木叉戒經。仁等諦聽！善思念之。若有犯者當發露，無犯者默然。默然故，知諸大德清凈。如余問時，即如實答。我今於此勝苾芻（bhikṣu，比丘）眾中乃至三問，亦應如實答。若苾芻憶知有犯不發露者，得故妄語罪。諸大德！佛說故妄語是障礙法。是故苾芻欲求清凈者，當發露。發露即安樂，不發露不安樂。諸大德！我已說戒經序。今問諸大德！是中清凈不？』（如是三說）『諸大德！是中清凈，默然故，我今如是持。』

『諸大德！此四波羅市迦（Pārājika，斷頭罪）法，半月半月戒經中說。』

攝頌曰：

若行不凈行，不與取，斷人命； 妄說上人法，此皆不共住。

『若復苾芻，與諸苾芻同得學處，不捨學處、學羸不自說，作不凈行兩交會法，乃至共傍生，此苾芻亦得波羅市迦不應共住。

【English Translation】 English version In regard to even minor offenses, one should be courageous and diligently protect oneself. The mind, like a wild horse, is difficult to control; resolute determination must be continuous. The Prātimokṣa (code of monastic discipline) is like a bridle, with a hundred extremely sharp needles. If someone violates the rules, upon hearing the teachings, they can stop. A great being is like a fine horse, and should emerge from the battlefield of afflictions. If someone does not have this bridle, and has never enjoyed the joy of discipline, They will sink into the battlefield of afflictions, and wander lost in the cycle of birth and death.

'Venerable Saṃgha (community of monks), listen! Today, the Saṃgha observes the Poṣadha (fortnightly recitation of monastic rules) on the fourteenth day of the dark fortnight (or the fifteenth day of the white fortnight). If it is the Saṃgha's time and you are ready to listen, the Saṃgha should permit the Saṃgha to observe the Poṣadha today, reciting the Prātimokṣa (code of monastic discipline). This is the announcement.' 'Venerable ones! I now perform the Poṣadha, reciting the Prātimokṣa. Listen attentively! Reflect well on it. If there are any offenses, confess them; if there are none, remain silent. Because of your silence, I know that the venerable ones are pure. As when asked at other times, answer truthfully. I will ask even three times among this excellent assembly of Bhikṣus (monks), and you should answer truthfully. If a Bhikṣu remembers having committed an offense but does not confess it, he incurs the sin of deliberate lying. Venerable ones! The Buddha said that deliberate lying is an obstructive dharma. Therefore, Bhikṣus who desire purity should confess. Confession brings happiness; non-confession brings unhappiness. Venerable ones! I have now recited the introduction to the code of discipline. Now I ask the venerable ones: Are you pure in this matter?' (This is said three times.) 'Venerable ones! You are pure in this matter; because of your silence, I now hold it as such.'

'Venerable ones! These four Pārājika (defeat, expulsion) rules are recited in the code of discipline every half month.'

Summary verse:

If one engages in unchaste conduct, takes what is not given, or takes human life; Or falsely claims superior attainments, such a one cannot dwell together.

'If a Bhikṣu, sharing the same precepts with other Bhikṣus, does not renounce the precepts, does not declare his weakness in learning, engages in unchaste conduct involving sexual intercourse, even with an animal, this Bhikṣu also incurs a Pārājika and should not dwell together.'

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「若復苾芻，若在聚落、若空閑處，他不與物以盜心取。如是盜時，若王、若大臣，若捉、若殺、若縛、驅擯、若呵責言：『咄男子！汝是賊，癡、無所知，作如是盜。』如是盜者，此苾芻亦得波羅市迦不應共住。

「若復苾芻，若人、若人胎，故自手斷其命，或持刀授與，或自持刀、或求持刀者，若勸死、贊死，語言：『咄男子！何用此罪累不凈惡活為？汝今寧死，死勝生。』隨自心念，以余言說勸贊令死。彼因死者，此苾芻亦得波羅市迦不應共住。

「若復苾芻，實無知、無遍知，自知不得上人法、寂靜聖者、殊勝證悟智見安樂住，而言我知、我見。彼于異時，若問、若不問，欲自清凈故，作如是說：『諸具壽！我實不知不見，言知言見，虛誑妄語。』除增上慢，此苾芻亦得波羅市迦不應共住。

「諸大德我已說四他勝法，苾芻於此隨犯一一事，不得與諸苾芻共住。如前，后亦如是得他勝罪不應共住。今問諸大德是中清凈不？」(如是三說)

「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！此十三僧伽伐尸沙法，半月半月戒經中說。」

攝頌曰：

泄觸鄙供媒，　　小房大寺謗， 　非分破僧事，　　隨從污慢語。

「若復苾芻，故心泄精

【現代漢語翻譯】 現代漢語譯本： 『如果又有比丘（bhiksu，佛教出家男眾），無論在村落還是空閑處，不給予的物品以盜竊的心去拿取。像這樣盜竊時，如果國王、大臣捉住他，或者殺掉、捆綁、驅逐、呵斥他說：『喂，你這男子！你是賊，愚癡、無知，做出這樣的盜竊行為。』像這樣盜竊的人，這位比丘也犯了波羅夷罪（Parajika，斷頭罪），不應該共同居住。 『如果又有比丘，無論是人還是人胎，故意親手斷絕其生命，或者把刀遞給別人，或者自己持刀，或者尋找持刀的人，或者勸說死亡、讚美死亡，說：『喂，你這男子！要這充滿罪惡、污穢不堪的惡劣生活有什麼用呢？你現在寧願去死，死勝過生。』隨順自己的心念，用其他言語勸說讚美使其去死。那人因此而死，這位比丘也犯了波羅夷罪，不應該共同居住。 『如果又有比丘，實際上沒有智慧、沒有普遍的智慧，自己知道沒有得到超人的法、寂靜的聖者之法、殊勝的證悟智慧和安樂的住處，卻說我知道、我見到。他在其他時候，無論被問還是不被問，爲了自我清凈的緣故，這樣說：『諸位具壽（ayusmat，對年長出家者的尊稱）！我實在不知不見，卻說知說見，這是虛假的謊言。』除了增上慢（adhimana，未證言證的虛妄心）的情況，這位比丘也犯了波羅夷罪，不應該共同居住。 『諸位大德！我已經說了四種他勝法（Parajika，斷頭罪），比丘如果犯了其中任何一條，就不得與諸位比丘共同居住。像前面所說，後面也是一樣，犯了他勝罪就不應該共同居住。現在問諸位大德，這裡面清凈了嗎？』（像這樣說三遍） 『諸位大德！這裡面清凈了，因為大家默然不語，我現在就這樣接受。』 『諸位大德！這十三條僧伽伐尸沙法（Sanghavasesa，僅次於波羅夷的重罪），在半月半月的戒經中宣說。』 總結的偈頌說： 泄精、觸、鄙、供養、媒合，小房、大寺、誹謗，非理分割僧團事務，隨從、污損、慢語。 『如果又有比丘，故意泄精。

【English Translation】 English version: 『Furthermore, if a bhiksu (Buddhist monk), whether in a village or a secluded place, takes something that is not given with a thieving mind. When such theft occurs, if the king or a minister catches him, or kills, binds, banishes, or rebukes him, saying: 『Hey, you man! You are a thief, foolish and ignorant, committing such theft.』 Such a thief, this bhiksu also commits a Parajika (defeat, expulsion) and should not live together. 『Furthermore, if a bhiksu intentionally takes the life of a human being or a human fetus with his own hand, or hands a knife to another, or holds a knife himself, or seeks someone to hold a knife, or encourages death, praises death, saying: 『Hey, you man! What is the use of this sinful, impure, and evil life? You should rather die now; death is better than life.』 According to his own thoughts, he uses other words to encourage and praise him to die. If that person dies because of this, this bhiksu also commits a Parajika and should not live together. 『Furthermore, if a bhiksu, in reality, has no wisdom, no pervasive wisdom, and knows that he has not attained the Dharma of supermen, the Dharma of peaceful saints, the superior enlightenment, wisdom, vision, and the abode of bliss, but says, 『I know, I see.』 At another time, whether asked or not asked, for the sake of self-purification, he says: 『Venerable ones (ayusmat, term of respect for senior monks)! I truly do not know or see, but I said I know and see; this is a false lie.』 Except in the case of exaggerated conceit (adhimana, false claim of attainment), this bhiksu also commits a Parajika and should not live together. 『Venerable sirs, I have already spoken of the four Parajikas. If a bhiksu commits any one of these, he may not live together with the other bhiksus. As before, so also afterward, having committed a Parajika, he should not live together. Now I ask you, venerable sirs, is there purity in this?』 (He says this three times.) 『Venerable sirs, there is purity in this, because you are silent. I now hold it in this way.』 『Venerable sirs, these thirteen Sanghavasesas (formal meeting to resolve) are spoken of in the Pratimoksha (code of monastic rules) every half month.』 The summary verse says: Emission, touch, despicable, offering, matchmaking, small dwelling, large monastery, slander, non-division of Sangha affairs, following, defilement, arrogant speech. 『Furthermore, if a bhiksu intentionally emits semen.

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，除夢中，僧伽伐尸沙。

「若復苾芻，以染纏心與女人身相觸，若捉手、若捉臂、若捉髮、若觸一一身份，作受樂心者，僧伽伐尸沙。

「若復苾芻，以染纏心共女人，作鄙惡不軌淫慾相應語，如夫妻者，僧伽伐尸沙。

「若復苾芻，以染纏心，于女人前自嘆身言：『姊妹！若苾芻與我相似，具足尸羅、有勝善法、修梵行者，可持此淫慾法而供養之。』若苾芻如是語者，僧伽伐尸沙。

「若復苾芻，作媒嫁事，以男意語女、以女意語男，若為成婦及私通事，乃至須臾頃，僧伽伐尸沙。

「若復苾芻，自乞作小房，無主為己作，當應量作。此中量者，長佛十二張手、廣七張手。是苾芻應將苾芻眾往觀處所，彼苾芻眾應觀處所是應法凈處、無諍競處、有進趣處。若苾芻于不應法不凈處，有諍競處、無進趣處，自乞作房無主自為己，不將諸苾芻往觀處所，于如是處過量作者，僧伽伐尸沙。

「若復苾芻，作大住處，有主為眾作。是苾芻應將苾芻眾往觀處所，彼苾芻眾應觀處所，是應法凈處、無諍競處、有進趣處。若苾芻于不應法處，不凈處、有諍競處、無進趣處，作大住處，有主為眾作，不將諸苾芻往觀處所，于如是處造大住處者，僧伽伐尸沙。

「若復苾芻，懷瞋不捨，故

【現代漢語翻譯】 現代漢語譯本： ，除非在夢中，僧伽伐尸沙（僧團殘罪）。

『如果又有比丘，以被染污的心與女人的身體互相接觸，或者拉手、或者拉胳膊、或者拉頭髮、或者觸控身體的各個部分，並因此產生快樂的想法，僧伽伐尸沙（僧團殘罪）。』

『如果又有比丘，以被染污的心與女人，說一些低俗、不正當、與淫慾相關的言語，就像夫妻之間說的話一樣，僧伽伐尸沙（僧團殘罪）。』

『如果又有比丘，以被染污的心，在女人面前自我讚歎說：『姊妹！如果比丘像我一樣，具足戒律、有殊勝的善法、修行梵行，可以拿這種淫慾之法來供養他。』如果比丘這樣說，僧伽伐尸沙（僧團殘罪）。』

『如果又有比丘，做媒嫁的事情，用男方的心意告訴女方、用女方的心意告訴男方，無論是爲了促成婚姻還是私通的事情，哪怕只是須臾片刻，僧伽伐尸沙（僧團殘罪）。』

『如果又有比丘，自己請求建造小房間，沒有施主為他建造，應當按照規定的尺寸建造。這裡所說的尺寸是，長十二佛手、寬七佛手。這位比丘應當帶領比丘僧眾前往觀察地點，那些比丘僧眾應當觀察這個地點是否是符合佛法、清凈的地方、沒有爭端的地方、有進步的地方。如果比丘在不符合佛法、不清凈的地方，有爭端的地方、沒有進步的地方，自己請求建造房間，沒有施主自己為自己建造，不帶領眾比丘前往觀察地點，在這樣的地方建造超過規定尺寸的房間，僧伽伐尸沙（僧團殘罪）。』

『如果又有比丘，建造大的住所，有施主為僧眾建造。這位比丘應當帶領比丘僧眾前往觀察地點，那些比丘僧眾應當觀察這個地點是否是符合佛法、清凈的地方、沒有爭端的地方、有進步的地方。如果比丘在不符合佛法的地方，不清凈的地方、有爭端的地方、沒有進步的地方，建造大的住所，有施主為僧眾建造，不帶領眾比丘前往觀察地點，在這樣的地方建造大的住所，僧伽伐尸沙（僧團殘罪）。』

『如果又有比丘，懷著嗔恨不肯放下，故意

【English Translation】 English version: , except in a dream, Sanghavasesa (formal meeting to resolve a serious offense).

'If again a Bhikkhu (monk), with a mind possessed by lust, engages in physical contact with a woman's body, whether by grasping her hand, grasping her arm, grasping her hair, or touching any part of her body, with the intention of deriving pleasure, Sanghavasesa (formal meeting to resolve a serious offense).'

'If again a Bhikkhu (monk), with a mind possessed by lust, speaks to a woman in a vulgar, improper, and sexually suggestive manner, like the words exchanged between husband and wife, Sanghavasesa (formal meeting to resolve a serious offense).'

'If again a Bhikkhu (monk), with a mind possessed by lust, praises himself before a woman, saying: 'Sister! If a Bhikkhu (monk) like me, possessing virtue (Sila), having superior good qualities, and practicing the holy life (Brahmacharya), were to be offered this act of sexual intercourse.' If a Bhikkhu (monk) speaks in this way, Sanghavasesa (formal meeting to resolve a serious offense).'

'If again a Bhikkhu (monk), acts as a matchmaker, conveying the man's intentions to the woman, or the woman's intentions to the man, whether for the purpose of marriage or for a secret affair, even for a moment, Sanghavasesa (formal meeting to resolve a serious offense).'

'If again a Bhikkhu (monk), requests to build a small dwelling for himself, without a patron to build it for him, it should be built according to the prescribed measurements. The measurements are: twelve Buddha-hand spans in length and seven hand spans in width. The Bhikkhu (monk) should take the Sangha (community of monks) to inspect the site. The Sangha (community of monks) should inspect the site to ensure it is a place that is in accordance with the Dharma (teachings), a clean place, a place without disputes, and a place with progress. If the Bhikkhu (monk) requests to build a dwelling for himself in a place that is not in accordance with the Dharma (teachings), an unclean place, a place with disputes, and a place without progress, without a patron to build it for him, and does not take the Bhikkhus (monks) to inspect the site, and builds a dwelling exceeding the prescribed measurements in such a place, Sanghavasesa (formal meeting to resolve a serious offense).'

'If again a Bhikkhu (monk), builds a large dwelling, with a patron to build it for the Sangha (community of monks). The Bhikkhu (monk) should take the Sangha (community of monks) to inspect the site. The Sangha (community of monks) should inspect the site to ensure it is a place that is in accordance with the Dharma (teachings), a clean place, a place without disputes, and a place with progress. If the Bhikkhu (monk) builds a large dwelling in a place that is not in accordance with the Dharma (teachings), an unclean place, a place with disputes, and a place without progress, with a patron to build it for the Sangha (community of monks), and does not take the Bhikkhus (monks) to inspect the site, and builds a large dwelling in such a place, Sanghavasesa (formal meeting to resolve a serious offense).'

'If again a Bhikkhu (monk), harboring anger and not relinquishing it, deliberately

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于清凈苾芻以無根波羅市迦法謗，欲壞彼凈行。後於異時，若問、若不問，知此是無根謗。彼苾芻由瞋恚故作是語者，僧伽伐尸沙。

「若復苾芻，懷瞋不捨，故於清凈苾芻以異非分波羅市迦法謗，欲壞彼凈行。後於異時，若問、若不問，知此是異非分事，以少相似法而為譭謗。彼苾芻由瞋恚故作是語者，僧伽伐尸沙。

「若復苾芻，興方便欲破和合僧，于破僧事堅執不捨。諸苾芻應語彼苾芻言：『具壽！莫欲破和合僧堅執而住。具壽！應與眾僧和合共住，歡喜無諍，一心一說如水乳合，大師教法令得光顯安樂久住。具壽！汝可舍破僧事。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。

「若復苾芻，若一、若二、若多，與彼苾芻共為伴黨，同邪違正隨順而住。時此苾芻語諸苾芻言：『大德！莫共彼苾芻有所論說，若好、若惡。何以故？彼苾芻是順法律、依法律，語言無虛妄。彼愛樂者，我亦愛樂。』諸苾芻應語此苾芻言：『具壽！莫作是說：「彼苾芻是順法律、依法律，語言無虛妄。彼愛樂者，我亦愛樂。」何以故？彼苾芻非順法律、不依法律，語言皆虛妄。汝莫樂破僧，當樂和合僧，應與僧和合，歡喜無諍，一心一說如水乳

【現代漢語翻譯】 現代漢語譯本：如果一個清凈的比丘（bhiksu，佛教出家男眾）被毫無根據的波羅市迦法（pārājika，斷頭罪，佛教戒律中最嚴重的罪行）誹謗，意圖破壞他的清凈修行。之後，無論是否有人詢問，如果得知這是毫無根據的誹謗，而那個比丘因為嗔恚（dvesa，佛教中的一種負面情緒）而說了這樣的話，這屬於僧伽伐尸沙（saṃghāvaśeṣa，僅次於波羅市迦的重罪，需要僧團懺悔）。 如果一個比丘懷著不捨的嗔恚，故意用不屬於波羅市迦的罪名誹謗清凈的比丘，意圖破壞他的清凈修行。之後，無論是否有人詢問，如果得知這是不屬於波羅市迦的事情，只是用一些相似之處來進行誹謗，而那個比丘因為嗔恚而說了這樣的話，這屬於僧伽伐尸沙。 如果一個比丘，發起方便想要破壞僧團（saṃgha，佛教僧侶團體）的和合，並且對於破壞僧團的事情堅持不捨。其他的比丘應該告訴那個比丘說：『具壽（āyuṣmat，對年長比丘的尊稱）！不要想要破壞和合的僧團而堅持不放。具壽！應該與眾僧和合共住，歡喜無諍，一心一說如同水乳交融，大師（佛陀）的教令才能光顯，安樂才能長久住世。具壽！你應該放棄破壞僧團的事情。』當其他的比丘這樣勸諫的時候，如果他放棄了，那是好的。如果不放棄，應該再三慇勤地勸諫，按照教導應該詰責，讓他放棄這件事。如果他放棄了，那是好的；如果不放棄，這屬於僧伽伐尸沙。 如果一個比丘，或者一個、或者兩個、或者多個，與那個比丘結成朋黨，一同邪惡違背正法，隨順他而住。這時，這些比丘告訴其他的比丘說：『大德（bhante，對僧侶的尊稱）！不要和那個比丘有所談論，無論是好是壞。為什麼呢？因為那個比丘是順從法律、依靠法律的，他的語言沒有虛妄。他所喜愛的人，我也喜愛。』其他的比丘應該告訴這個比丘說：『具壽！不要這樣說：「那個比丘是順從法律、依靠法律的，他的語言沒有虛妄。他所喜愛的人，我也喜愛。」為什麼呢？因為那個比丘不是順從法律、不依靠法律的，他的語言都是虛妄的。你不要喜歡破壞僧團，應當喜歡和合的僧團，應當與僧團和合，歡喜無諍，一心一說如同水乳交融。

【English Translation】 English version: If a pure bhiksu (monk) is falsely accused of a pārājika (defeat, the most severe offense in Buddhist monastic rules) offense without any basis, intending to ruin his pure conduct. Later, whether asked or not, if it is known that this is a baseless accusation, and that bhiksu spoke those words out of dvesa (hatred, aversion), it constitutes a saṃghāvaśeṣa (formal meeting offense, a serious offense requiring a formal meeting of the sangha for resolution). If a bhiksu, harboring unabandoned hatred, deliberately accuses a pure bhiksu of an offense that is not a pārājika, intending to ruin his pure conduct. Later, whether asked or not, if it is known that this is not a pārājika matter, but rather an accusation based on minor similarities, and that bhiksu spoke those words out of hatred, it constitutes a saṃghāvaśeṣa. If a bhiksu initiates means to break up the harmony of the sangha (community of monks), and persistently clings to the matter of breaking up the sangha. The other bhiksus should tell that bhiksu, 'Āyuṣmat (Venerable Sir)! Do not desire to break up the harmonious sangha and cling to it. Āyuṣmat! You should dwell in harmony with the sangha, joyful and without contention, with one mind and one voice like milk and water mixed together, so that the Master's (Buddha's) teachings may be illuminated, and happiness may abide for a long time. Āyuṣmat! You should abandon the matter of breaking up the sangha.' When the other bhiksus advise him in this way, if he abandons it, that is good. If he does not abandon it, he should be earnestly advised again and again, and rebuked according to the teachings, so that he abandons this matter. If he abandons it, that is good; if he does not abandon it, it constitutes a saṃghāvaśeṣa. If a bhiksu, whether one, two, or many, forms a faction with that bhiksu, dwelling together in evil, opposing the Dharma, and following him. Then, these bhiksus say to the other bhiksus, 'Bhante (Venerable Sir)! Do not speak with that bhiksu about anything, whether good or bad. Why? Because that bhiksu is in accordance with the law, relies on the law, and his words are not false. Whoever he loves, I also love.' The other bhiksus should tell this bhiksu, 'Āyuṣmat! Do not say, 「That bhiksu is in accordance with the law, relies on the law, and his words are not false. Whoever he loves, I also love.」 Why? Because that bhiksu is not in accordance with the law, does not rely on the law, and his words are all false. You should not delight in breaking up the sangha, but should delight in the harmonious sangha, and should be in harmony with the sangha, joyful and without contention, with one mind and one voice like milk and water mixed together.'

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合，大師教法令得光顯安樂久住。具壽！可舍破僧惡見順邪違正勸作諍事堅執而住。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。

「若復眾多苾芻，于村落城邑住，污他家、行惡行，污他家亦眾見聞知，行惡行亦眾見聞知。諸苾芻應語彼苾芻言：『具壽！汝等污他家、行惡行，污他家亦眾見聞知，行惡行亦眾見聞知，汝等可去，不應住此。』彼苾芻語諸苾芻言：『大德有愛、恚、怖、癡，有如是同罪苾芻，有驅者、有不驅者。』時諸苾芻語彼苾芻言：『具壽！莫作是語：「諸大德有愛、恚、怖、癡，有如是同罪苾芻，有驅者、有不驅者。」何以故？諸苾芻無愛、恚、怖、癡，汝等污他家、行惡行，污他家亦眾見聞知，行惡行亦眾見聞知。具壽！汝等應舍愛恚等言。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。

「若復苾芻，惡性不受人語，諸苾芻于佛所說戒經中，如法如律勸誨之時，不受諫語，言：『諸大德！莫向我說少許若好、若惡，我亦不向諸大德說若好、若惡。諸大德止！莫勸我、莫論說我。』諸苾芻語是苾芻言：『具壽！汝莫不受諫語，諸苾芻于戒經

【現代漢語翻譯】 現代漢語譯本： 『朋友們，這位長老堅持著破壞僧團的邪見，違背正法，勸人爭鬥，頑固不化，導致大師的教法無法彰顯，安樂無法長久。朋友們！應該勸他放棄這種破壞僧團的邪見，順從正法，停止勸人爭鬥的行為，如果他能聽勸放棄，那是最好。如果他不聽勸，應該再三懇切地勸諫，按照教規責問他，讓他放棄這種行為。如果他能聽勸放棄，那是最好；如果他不聽勸，就犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）。』

『如果有很多比丘（Bhiksu，出家男子）住在村落或城鎮中，玷污他人家庭，行為惡劣，玷污他人家庭的事情很多人都親眼見到或聽說，行為惡劣的事情也有很多人親眼見到或聽說。其他比丘應該對這些比丘說：『朋友們！你們玷污他人家庭，行為惡劣，玷污他人家庭的事情很多人都親眼見到或聽說，行為惡劣的事情也有很多人親眼見到或聽說，你們應該離開這裡，不應該住在這裡。』這些比丘卻對其他比丘說：『各位長老因為有愛、有恨、有恐懼、有愚癡，所以對於同樣犯了罪的比丘，有的驅逐，有的不驅逐。』這時，其他比丘應該對這些比丘說：『朋友們！不要這樣說：「各位長老因為有愛、有恨、有恐懼、有愚癡，所以對於同樣犯了罪的比丘，有的驅逐，有的不驅逐。」為什麼呢？因為各位比丘沒有愛、沒有恨、沒有恐懼、沒有愚癡。你們玷污他人家庭，行為惡劣，玷污他人家庭的事情很多人都親眼見到或聽說，行為惡劣的事情也有很多人親眼見到或聽說。朋友們！你們應該放棄這種愛恨等等的言論。』其他比丘這樣勸諫時，如果他們能聽勸放棄，那是最好。如果他們不聽勸，應該再三懇切地勸諫，按照教規責問他們，讓他們放棄這種言論。如果他們能聽勸放棄，那是最好；如果他們不聽勸，就犯了僧伽伐尸沙（Sanghavasesa，僧殘罪）。』

『如果有個比丘（Bhiksu，出家男子）性情惡劣，不接受別人的勸告，當其他比丘按照佛陀所說的戒經，如法如律地勸導他時，他不接受勸諫，說：『各位長老！不要對我講任何好壞，我也不對各位長老講任何好壞。各位長老請住口！不要勸我，不要議論我。』其他比丘應該對這個比丘說：『朋友！你不要不接受勸告，當其他比丘按照戒經

【English Translation】 English version: 'Friends, this elder persists in the evil view of breaking up the Sangha (Sangha, the monastic community), goes against the Dharma (Dharma, the teachings of Buddha), encourages people to quarrel, and stubbornly refuses to change, causing the Master's teachings not to be manifested and peace not to last long. Friends! He should be persuaded to abandon this evil view of breaking up the Sangha, to follow the Dharma, and to stop encouraging people to quarrel. If he can listen to advice and give up, that would be best. If he does not listen to advice, he should be earnestly admonished again and again, questioned according to the precepts, and made to give up this behavior. If he can listen to advice and give up, that would be best; if he does not listen to advice, he commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).'

'If there are many Bhiksus (Bhiksu, a Buddhist monk) living in a village or town, defiling other people's families and behaving badly, and many people have seen or heard about the defilement of other people's families, and many people have seen or heard about the bad behavior. Other Bhiksus should say to these Bhiksus: 'Friends! You are defiling other people's families and behaving badly, and many people have seen or heard about the defilement of other people's families, and many people have seen or heard about the bad behavior. You should leave here and not live here.' These Bhiksus say to the other Bhiksus: 'Venerable ones, because of love, hatred, fear, and delusion, some Bhiksus who have committed the same crimes are expelled, and some are not expelled.' At this time, the other Bhiksus should say to these Bhiksus: 'Friends! Do not say, "Venerable ones, because of love, hatred, fear, and delusion, some Bhiksus who have committed the same crimes are expelled, and some are not expelled." Why? Because the Bhiksus have no love, no hatred, no fear, and no delusion. You are defiling other people's families and behaving badly, and many people have seen or heard about the defilement of other people's families, and many people have seen or heard about the bad behavior. Friends! You should abandon these words of love, hatred, etc.' When other Bhiksus admonish them in this way, if they can listen to advice and give up, that would be best. If they do not listen to advice, they should be earnestly admonished again and again, questioned according to the precepts, and made to give up these words. If they can listen to advice and give up, that would be best; if they do not listen to advice, they commit a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).'

'If there is a Bhiksu (Bhiksu, a Buddhist monk) who is of bad character and does not accept the advice of others, when other Bhiksus advise him according to the precepts spoken by the Buddha, in accordance with the Dharma and the Vinaya (Vinaya, the monastic rules), he does not accept the advice, saying: 'Venerable ones! Do not say anything good or bad to me, and I will not say anything good or bad to you. Venerable ones, please be quiet! Do not advise me, do not discuss me.' Other Bhiksus should say to this Bhiksu: 'Friend! You should not refuse to accept advice, when other Bhiksus according to the precepts'

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中，如法如律勸誨之時，應受諫語。具壽如法諫諸苾芻，諸苾芻亦如法諫具壽。如是如來、應、正等覺佛聲聞眾便得增長、共相諫誨。具壽！汝應舍此事。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，僧伽伐尸沙。」

「諸大德！我已說十三僧伽伐尸沙法，九初便犯、四至三諫。若苾芻隨一一犯故覆藏者，隨覆藏日，眾應與作不樂波利婆娑。行波利婆娑竟，眾應與作六夜摩那[卑也]。行摩那[卑也]竟，余有出罪，應二十僧中出是苾芻罪。若少一人不滿二十眾，是苾芻罪不得除，諸苾芻皆得罪。此是出罪法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！此二不定法，半月半月戒經中說。」

攝頌曰：

若在屏障中，　　堪行淫慾處， 　及在非障處，　　無有第三人。

「若復苾芻，獨與一女人，在於屏障堪行淫處坐，有正信鄔波斯迦，於三法中隨一而說：若波羅市迦、若僧伽伐尸沙、若波逸底迦。彼坐苾芻自言其事者，於三法中應隨一一法治：若波羅市迦、若僧伽伐尸沙、若波逸底迦，或以鄔波斯迦所說事治彼苾芻，是名不定法。

「若復苾芻，獨與一女

【現代漢語翻譯】 『當比丘如法如律勸誡時，應接受勸諫。具壽（Ayusmat，德高望重的僧人）如法勸諫諸位比丘，諸位比丘也如法勸諫具壽。這樣一來，如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟者）佛的聲聞眾（Sravaka，聽聞佛法而證悟的弟子）便能增長，互相勸諫教誨。具壽！你應該捨棄這件事。』諸位比丘這樣勸諫時，捨棄是好的。如果不捨棄，應該再三慇勤地正確勸諫，按照教導應該責問，令其捨棄此事。捨棄是好的；如果不捨棄，則犯僧伽伐尸沙（Sanghavasesa，僧殘罪）。』

『諸位大德！我已經說了十三條僧伽伐尸沙法，九條初犯即墮罪，四條需要三次勸諫。如果比丘隨犯其中一條而加以隱瞞，應根據隱瞞的天數，大眾應給予不樂波利婆娑（Parivasa，別住，一種懺悔期）。行波利婆娑結束后，大眾應給予六夜摩那埵（Manatta，正意，一種贖罪期）。行摩那埵結束后，還有出罪的儀式，應在二十位僧人中為這位比丘除罪。如果少一人不滿二十位僧人，這位比丘的罪就不能去除，諸位比丘都會因此獲罪。這是出罪的方法。現在問諸位大德！這裡面清凈嗎？』（這樣說三遍）『諸位大德！這裡面清凈，因為大家默然不語，我現在就這樣記住了。』

『諸位大德！這是兩條不定法（Aniyata，不確定罪），在半月半月的戒經中宣說。』

攝頌說：

如果在屏障中， 堪行淫慾處， 及在非障處， 無有第三人。

『如果又有比丘，獨自與一個女人，在屏障中可以行淫慾的地方坐著，有正信的鄔波斯迦（Upasaka，男居士），對三種罪行中的任何一種進行指控：波羅夷（Parajika，斷頭罪）、僧伽伐尸沙、波逸提（Pacittiya，單墮罪）。這位坐著的比丘承認自己所做的事情，那麼就應該根據三種罪行中的任何一種來懲處：波羅夷、僧伽伐尸沙、波逸提，或者根據鄔波斯迦所說的事情來懲處這位比丘，這叫做不定法。

『如果又有比丘，獨自與一個女人

【English Translation】 『When a Bhiksu (monk) is admonished according to the Dharma and the Vinaya (rules), he should accept the admonishment. The venerable Ayusmat (respected elder) should admonish the Bhiksus according to the Dharma, and the Bhiksus should also admonish the venerable Ayusmat according to the Dharma. In this way, the Sangha (community) of the Tathagata (the Thus-Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), the Sravakas (disciples) will increase, mutually admonishing and teaching each other. Venerable one! You should abandon this matter.』 When the Bhiksus admonish in this way, it is good to abandon it. If he does not abandon it, he should be earnestly and correctly admonished again and again, and questioned according to the teachings, so that he abandons this matter. It is good to abandon it; if he does not abandon it, he commits a Sanghavasesa (formal meeting offense).』

『Venerable ones! I have spoken of the thirteen Sanghavasesa Dharmas, nine of which are offenses committed immediately, and four of which require three admonishments. If a Bhiksu commits any one of these offenses and conceals it, the Sangha should impose a Parivasa (probation) of displeasure according to the number of days concealed. After completing the Parivasa, the Sangha should impose a Manatta (penance) of six nights. After completing the Manatta, there is still the ceremony of absolution, and the Bhiksu should be absolved of his offense by a Sangha of twenty. If there is one less than twenty Bhiksus, the Bhiksu's offense cannot be removed, and all the Bhiksus will be guilty. This is the method of absolution. Now I ask you, venerable ones! Is there purity in this?』 (This is said three times.) 『Venerable ones! There is purity in this, because you are silent, and I now hold it in this way.』

『Venerable ones! These are the two Aniyata Dharmas (undetermined offenses), which are recited in the Patimokkha (monastic code) every half month.』

The summary verse says:

If in a hidden place, Fit for sexual intercourse, And in a non-hidden place, Without a third person.

『If again a Bhiksu, alone with a woman, sits in a hidden place fit for sexual intercourse, and a Upasaka (male lay follower) of true faith accuses him of any one of the three offenses: Parajika (defeat), Sanghavasesa, or Pacittiya (expiation). If the Bhiksu sitting there admits to what he has done, then he should be punished according to any one of the three offenses: Parajika, Sanghavasesa, or Pacittiya, or the Bhiksu should be punished according to what the Upasaka has said. This is called an Aniyata Dharma (undetermined offense).

『If again a Bhiksu, alone with a woman

---

人，在非屏障不堪行淫處坐，有正信鄔波斯迦，於二法中隨一而說：若僧伽伐尸沙、若波逸底迦。彼坐苾芻自言其事者，於二法中應隨一一法治：若僧伽伐尸沙、若波逸底迦，或以鄔波斯迦所說事治彼苾芻，是名不定法。」

「諸大德！我已說二不定法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是時。」

「諸大德！此三十泥薩祇波逸底迦法，半月半月戒經中說。」

初攝頌曰：

持離畜浣衣，　　取衣乞過受， 　同價及別主，　　遣使送衣直。

「若復苾芻，作衣已竟，羯恥那衣復出，得長衣齊十日不分別應畜。若過畜者，泥薩祇波逸底迦。

「若復苾芻，作衣已竟，羯恥那衣復出，於三衣中離一一衣界外宿，下至一夜，除眾作法，泥薩祇波逸底迦。

「若復苾芻，作衣已竟，羯恥那衣復出，得非時衣，欲須應受。受已當疾成衣，若有望處求令滿足，若不足者得畜經一月。若過者，泥薩祇波逸底迦。

「若復苾芻，使非親苾芻尼浣染打故衣者，泥薩祇波逸底迦。

「若復苾芻，從非親苾芻尼取衣者，除貿易，泥薩祇波逸底迦。

「若復苾芻，從非親居士、居士婦乞衣，除余時，泥薩祇波逸底迦。余時者，若苾

【現代漢語翻譯】 現代漢語譯本： 『如果有人在非隱蔽、不適宜行淫的地方坐著，有一位具有正信的鄔波斯迦（Upasaka，男居士）在兩種罪行中任選一種指控：或是僧伽伐尸沙（Sanghavasesa，僧殘罪），或是波逸底迦（Payattika，單墮罪）。如果那位坐著的比丘（Bhiksu，和尚）承認此事，那麼就應根據兩種罪行中的任一種來判處：或是僧伽伐尸沙，或是波逸底迦；或者根據鄔波斯迦所說的事情來判處那位比丘，這稱為不定法。』

『諸位大德！我已經說了二種不定法。現在問諸位大德！這裡清凈嗎？』（這樣說了三次）『諸位大德！這裡清凈，因為大家默然不語，我現在就這樣認為。』

『諸位大德！這三十條泥薩祇波逸底迦法（Nissaggiya Payattika，捨墮罪），在半月半月的戒經中宣說。』

最初的攝頌說：

持離畜浣衣， 取衣乞過受， 同價及別主， 遣使送衣直。

『如果有一位比丘，做衣服已經完成，羯恥那衣（Kathina，功德衣）也已經撤除，獲得了多餘的衣服，最多可以保留十天而不作分別（不作處理）。如果超過期限還保留，就犯泥薩祇波逸底迦罪。』

『如果有一位比丘，做衣服已經完成，羯恥那衣也已經撤除，在三衣（Tricivara，袈裟）中離開任何一件衣服，在界外過夜，哪怕只是一夜，除非是大眾共修的特殊情況，就犯泥薩祇波逸底迦罪。』

『如果有一位比丘，做衣服已經完成，羯恥那衣也已經撤除，獲得了非時之衣，如果需要，可以接受。接受后應當儘快做成衣服，如果有希望得到的地方，就去請求滿足需求，如果仍然不足，可以保留一個月。如果超過一個月，就犯泥薩祇波逸底迦罪。』

『如果有一位比丘，讓非親屬的比丘尼（Bhiksuni，女和尚）洗、染、捶打舊衣服，就犯泥薩祇波逸底迦罪。』

『如果有一位比丘，從非親屬的比丘尼那裡接受衣服，除非是交換，就犯泥薩祇波逸底迦罪。』

『如果有一位比丘，從非親屬的居士（男居士）、居士婦（女居士）那裡乞討衣服，除非是在特殊情況下，就犯泥薩祇波逸底迦罪。』特殊情況是指，如果比丘的衣服被搶走，或者遺失，或者被燒燬。

【English Translation】 English version: 『If a person is sitting in a place that is not concealed and is unsuitable for sexual intercourse, and there is a Upasaka (male lay devotee) with right faith who accuses him of one of two offenses: either Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha), or Payattika (expiable offense). If the Bhiksu (monk) who is sitting there admits to the matter, then he should be punished according to one of the two offenses: either Sanghavasesa, or Payattika; or the Bhiksu should be punished according to what the Upasaka said. This is called an Undetermined Rule.』

『Venerable ones! I have now recited the two Undetermined Rules. Now I ask the venerable ones! Are you clear about this?』 (This is said three times.) 『Venerable ones! You are clear about this, because you remain silent. I will now regard it as such.』

『Venerable ones! These thirty Nissaggiya Payattika (offenses entailing forfeiture and expiation) rules are recited in the Patimokkha (monastic code) every half month.』

The initial summary verse says:

Holding, separation, keeping, washing clothes, Taking clothes, begging, exceeding acceptance, Same value and different owner, Sending a messenger to deliver the price of clothes.

『If a Bhiksu, after the making of a robe is completed and the Kathina (robe-cloth offering period) is over, obtains extra robes, he may keep them for up to ten days without disassociating himself from them. If he keeps them longer, it is a Nissaggiya Payattika offense.』

『If a Bhiksu, after the making of a robe is completed and the Kathina is over, spends a night outside the boundary of the monastery, away from any one of his three robes (Tricivara), even for one night, except in the case of communal work, it is a Nissaggiya Payattika offense.』

『If a Bhiksu, after the making of a robe is completed and the Kathina is over, obtains robes out of season, he may accept them if he needs them. Having accepted them, he should quickly make them into robes. If there is a place where he hopes to obtain the necessary materials, he should ask for them to be fulfilled. If they are still insufficient, he may keep the robes for one month. If he keeps them longer, it is a Nissaggiya Payattika offense.』

『If a Bhiksu has a Bhiksuni (nun) who is not a relative wash, dye, or beat his old robes, it is a Nissaggiya Payattika offense.』

『If a Bhiksu takes robes from a Bhiksuni who is not a relative, except in exchange, it is a Nissaggiya Payattika offense.』

『If a Bhiksu begs for robes from a householder (male lay devotee) or a householder's wife (female lay devotee) who are not relatives, except at other times, it is a Nissaggiya Payattika offense.』 Other times are when the Bhiksu's robes have been stolen, lost, or burned.

---

芻奪衣、失衣、燒衣、吹衣、漂衣，此是時。

「若復苾芻，奪衣、失衣、燒衣、吹衣、漂衣，從非親居士、居士婦乞衣，彼多施衣，苾芻若須應受上下二衣。若過受者，泥薩祇波逸底迦。

「若復苾芻，有非親居士、居士婦共辦衣價，當買如是清凈衣，與某甲苾芻及時應用。此苾芻先不受請，因他告知，便詣彼家作如是語：『善哉！仁者為我所辦衣價，可買如是清凈衣及時與我，為好故。』若得衣者，泥薩祇波逸底迦。

「若復苾芻，有非親居士、居士婦各辦衣價，當買如是清凈衣，與某甲苾芻。此苾芻先不受請，因他告知，便詣彼家作如是語：『善哉！仁者為我所辦衣價，可共買如是清凈衣，及時與我，為好故。』若得衣者，泥薩祇波逸底迦。

「若復苾芻，若王、若大臣、婆羅門、居士等，遣使為苾芻送衣價。彼使持衣價至苾芻所，白言：『大德！此物是某甲王、大臣、婆羅門、居士等，遣我送來。大德！哀愍為受。』是苾芻語彼使言：『仁此衣價我不應受；若得順時凈衣應受。』彼使白言：『大德！有執事人不？』須衣苾芻言：『有！若僧凈人、若鄔波索迦，此是苾芻執事人。』彼使往執事人所，與衣價已語言：『汝可以此衣價，買順時清凈衣與某甲苾芻，令其披服。』彼使善教執

【現代漢語翻譯】 現代漢語譯本 奪取衣服、遺失衣服、燒燬衣服、風吹走衣服、水漂走衣服，這些都是時機。

『如果又有比丘（Bichu，佛教出家男眾），奪取衣服、遺失衣服、燒燬衣服、被風吹走衣服、被水漂走衣服，從非親屬的在家男居士（Jushi，在家修行的佛教男信徒）、在家女居士（Jushi，在家修行的佛教女信徒）那裡乞討衣服，他們施捨了很多衣服，比丘如果需要，應該接受上下兩件衣服。如果接受過多，犯捨墮（Nisargika Pacittiya，一種戒律）。』

『如果又有比丘，有非親屬的在家男居士、在家女居士共同準備了買衣服的錢，打算購買這樣的清凈衣服，及時給予某甲比丘使用。這位比丘事先沒有接受邀請，因為別人告知，便前往他們家說這樣的話：『太好了！仁者們為我準備的買衣服的錢，可以購買這樣的清凈衣服及時給我，爲了更好。』如果得到衣服，犯捨墮。』

『如果又有比丘，有非親屬的在家男居士、在家女居士各自準備了買衣服的錢，打算購買這樣的清凈衣服，給予某甲比丘。這位比丘事先沒有接受邀請，因為別人告知，便前往他們家說這樣的話：『太好了！仁者們為我準備的買衣服的錢，可以共同購買這樣的清凈衣服，及時給我，爲了更好。』如果得到衣服，犯捨墮。』

『如果又有比丘，無論是國王、大臣、婆羅門（Baluomen，古印度僧侶階層）、居士等，派遣使者為比丘送來買衣服的錢。那位使者拿著買衣服的錢到達比丘處，稟告說：『大德！這些東西是某甲國王、大臣、婆羅門、居士等，派遣我送來的。大德！請慈悲接受。』這位比丘對使者說：『仁者，這買衣服的錢我不應該接受；如果能得到合時宜的清凈衣服，我應該接受。』那位使者稟告說：『大德！有執事人嗎？』需要衣服的比丘說：『有！無論是僧眾的凈人、還是優婆塞（Upasaka，在家男居士），這些人是比丘的執事人。』那位使者前往執事人處，把買衣服的錢交給執事人後說：『你可以用這些買衣服的錢，購買合時宜的清凈衣服給予某甲比丘，讓他穿。』那位使者好好地教導執

【English Translation】 English version Taking away clothes, losing clothes, burning clothes, blowing away clothes, washing away clothes, these are the times.

'If again a Bhiksu (Bichu, Buddhist monk), takes away clothes, loses clothes, burns clothes, has clothes blown away, has clothes washed away, and begs for clothes from a non-relative male householder (Jushi, a male Buddhist lay practitioner), or a female householder (Jushi, a female Buddhist lay practitioner), and they donate many clothes, the Bhiksu, if in need, should accept two pieces of clothing, an upper and a lower garment. If he accepts more than that, it is a Nisargika Pacittiya (a type of offense requiring expiation).'

'If again a Bhiksu, non-relative male householders and female householders jointly prepare the price of clothing, intending to buy such pure clothes, and give them to a certain Bhiksu for timely use. This Bhiksu, not having been invited beforehand, because of being informed by others, then goes to their house and says thus: 'Excellent! The price of clothing that you have prepared for me, you can buy such pure clothes and give them to me in a timely manner, for the sake of goodness.' If he obtains the clothes, it is a Nisargika Pacittiya.'

'If again a Bhiksu, non-relative male householders and female householders each prepare the price of clothing, intending to buy such pure clothes, and give them to a certain Bhiksu. This Bhiksu, not having been invited beforehand, because of being informed by others, then goes to their house and says thus: 'Excellent! The price of clothing that you have prepared for me, you can jointly buy such pure clothes and give them to me in a timely manner, for the sake of goodness.' If he obtains the clothes, it is a Nisargika Pacittiya.'

'If again a Bhiksu, whether a king, a minister, a Brahmin (Baluomen, ancient Indian priestly class), or a householder, etc., sends a messenger to deliver the price of clothing for the Bhiksu. That messenger, holding the price of clothing, arrives at the Bhiksu's place and reports, saying: 'Venerable Sir, these things are sent by a certain king, minister, Brahmin, householder, etc., who sent me to deliver them. Venerable Sir, please accept them with compassion.' That Bhiksu says to the messenger: 'Good Sir, I should not accept this price of clothing; if I can obtain timely pure clothes, I should accept them.' That messenger reports, saying: 'Venerable Sir, is there a person in charge?' The Bhiksu in need of clothes says: 'Yes! Whether it is a pure person of the Sangha, or an Upasaka (Upasaka, a male lay devotee), these are the persons in charge for the Bhiksu.' That messenger goes to the person in charge, and after giving the price of clothing, says: 'You can use this price of clothing to buy timely pure clothes and give them to a certain Bhiksu, so that he may wear them.' That messenger well instructs the person in charge.

---

事人已，還至苾芻所，白言：『大德！所示執事人，我已與衣價，得清凈衣應受。』苾芻須衣，應往執事人所，若二、若三，令彼憶念，告言：『我須衣。』若得者善；若不得者，乃至四、五、六返往彼默然隨處而住。若四、五、六返得衣者善；若不得衣，過是求，得衣者，泥薩祇波逸底迦。若竟不得衣，是苾芻應隨彼送衣價處，若自往、若遣可信人往，報言：『仁為某甲苾芻送衣價，彼苾芻竟不得衣。仁應知，勿令失。此是時。』」

第二攝頌曰：

高世耶純黑，　　分六尼師但， 　擔毛浣金銀，　　納質並賣買。

「若復苾芻，用新高世耶絲綿作敷具者，泥薩祇波逸底迦。

「若復苾芻，用純黑羊毛作新敷具者，泥薩祇波逸底迦。

「若復苾芻，作新羊毛敷具，應用二分純黑、第三分白、第四分粗。若苾芻不用二分純黑、第三分白、第四分粗作新敷具者，泥薩祇波逸底迦。

「若復苾芻，作新敷具，縱心不樂應六年持。若減六年，不捨故更作新者，除得眾法，泥薩祇波逸底迦。

「若復苾芻，作新尼師但那，應取故者堅處縱廣佛一張手帖新者上，為壞色故。若苾芻作新尼師但那，不以故者帖新者上，為壞色故，泥薩祇波逸底迦。

「若復苾芻，行路中得羊毛，

【現代漢語翻譯】 現代漢語譯本： 事畢之後，回到比丘（bhiksu，佛教出家男眾）處，稟告說：『大德！您所指示的執事人，我已經把買衣服的錢給他了，應該可以得到清凈的衣服。』需要衣服的比丘，應該去執事人那裡，去兩三次，讓他憶念此事，告訴他說：『我需要衣服。』如果能得到就好；如果得不到，就去四五六次，默默地在那裡等待。如果四五六次後得到衣服就好；如果得不到衣服，超過這個次數再去求，得到衣服，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮罪）。如果最終沒有得到衣服，這位比丘應該到送衣服錢的地方，或者自己去，或者派可靠的人去，告知說：『您為某甲比丘送了買衣服的錢，那位比丘最終沒有得到衣服。您應該知道這件事，不要讓錢丟失。現在是時候處理了。』 第二攝頌說： 高世耶純黑，分六尼師但，擔毛浣金銀，納質並賣買。 『如果比丘用新的高世耶（Koseyya，絲綿）製作坐具，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘用純黑的羊毛製作新的坐具，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘製作新的羊毛坐具，應該用兩份純黑的羊毛、三分白的羊毛、四分粗的羊毛。如果比丘不用兩份純黑的羊毛、三分白的羊毛、四分粗的羊毛製作新的坐具，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘製作新的坐具，即使心裡不樂意也應該使用六年。如果少於六年，不捨棄舊的又製作新的，除非得到僧眾的許可，否則就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘製作新的尼師但那（nisidana，坐墊），應該取舊的坐墊上堅固的地方，剪成佛一張手掌大小，貼在新坐墊的上面，爲了破壞新坐墊的顏色。如果比丘製作新的尼師但那（nisidana，坐墊），不把舊的坐墊剪下來貼在新坐墊的上面，爲了破壞新坐墊的顏色，就犯了尼薩耆波逸底迦（Nissaggiya Pacittiya，捨墮罪）。』 『如果比丘在路上得到羊毛，

【English Translation】 English version: Having done this, he should return to the Bhikshu (bhiksu, a Buddhist monk) and report: 'Venerable Sir, I have given the price of the robe to the designated person in charge as you instructed, and I should receive a clean robe.' The Bhikshu who needs a robe should go to the person in charge, two or three times, reminding him and saying: 'I need a robe.' If he gets it, that's good; if he doesn't, he should go four, five, or six times, silently waiting there. If he gets the robe after four, five, or six times, that's good; if he doesn't get the robe, and asks for it more than that, and gets the robe, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture). If he ultimately doesn't get the robe, that Bhikshu should go to the place where the robe price was sent, either by himself or by sending a trustworthy person, and report: 'You sent the robe price for Bhikshu so-and-so, but that Bhikshu ultimately didn't get the robe. You should be aware of this, and don't let the money be lost. Now is the time to deal with it.' The second summary verse says: Koseyya pure black, divide six nisidanas, carry wool, wash gold and silver, accept quality, and sell and buy. 'If a Bhikshu makes a sitting cloth using new Koseyya (Koseyya, silk and cotton), he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new sitting cloth using pure black sheep's wool, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new wool sitting cloth, he should use two parts pure black, one-third white, and one-fourth coarse wool. If a Bhikshu does not use two parts pure black, one-third white, and one-fourth coarse wool to make a new sitting cloth, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new sitting cloth, he should keep it for six years even if he doesn't like it. If he uses it for less than six years, and without discarding the old one, makes a new one, unless he obtains the approval of the Sangha (community), he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new nisidana (nisidana, sitting mat), he should take a piece from the strong part of the old one, the size of the Buddha's hand, and attach it to the new one, to spoil the new one's color. If a Bhikshu makes a new nisidana (nisidana, sitting mat), and does not cut a piece from the old one and attach it to the new one, to spoil the new one's color, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu finds sheep's wool on the road,

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欲須應取。若無人持，得自持至三逾繕那。若過者，泥薩祇波逸底迦。

「若復苾芻，使非親苾芻尼浣染擘羊毛者，泥薩祇波逸底迦。

「若復苾芻，自手捉金銀錢等、若教他捉，泥薩祇波逸底迦。

「若復苾芻，種種出納求利者，泥薩祇波逸底迦。

「若復苾芻，種種賣買者，泥薩祇波逸底迦。」

第三攝頌曰：

二缽二織師，　　奪衣並急施， 　阿蘭若雨衣，　　回僧七日藥。

「若復苾芻，畜長缽過十日不分別者，泥薩祇波逸底迦。

「若復苾芻，有缽減五綴，堪得受用，為好故更求余缽得者，泥薩祇波逸底迦。彼苾芻當於眾中舍此缽，取眾中最下缽與彼苾芻，報言：『此缽還汝，不應守持、不應分別、亦勿施人，應自審詳徐徐受用，乃至破，應護持，此是其法。』

「若復苾芻，自乞縷線，使非親織師織作衣。若得衣者，泥薩祇波逸底迦。

「若復苾芻，有非親居士、居士婦，為苾芻使非親織師織作衣。此苾芻先不受請，便生異念，詣彼織師所，作如是言：『汝今知不？此衣為我織。善哉織師！應好織凈梳治，善簡擇極堅打，我當以少缽食、或缽食類、或復食直而相濟給。』若苾芻以如是物與織師，求得衣者，泥薩祇波逸底迦。

「若

【現代漢語翻譯】 現代漢語譯本 『如果需要，可以拿取。如果沒有人拿著，可以自己拿著走，最遠不超過三逾繕那（yú shàn nà，距離單位）。如果超過這個距離，就犯了泥薩祇波逸底迦（ní sà qí bō yì dǐ jiā，一種戒律名稱）。』 『如果比丘（bǐ qiū，佛教出家男眾），讓非親屬的比丘尼（bǐ qiū ní，佛教出家女眾）洗染或拆分羊毛，就犯了泥薩祇波逸底迦。』 『如果比丘，親手拿取金銀錢財等，或者教唆他人拿取，就犯了泥薩祇波逸底迦。』 『如果比丘，用各種方法出納財物以求取利益，就犯了泥薩祇波逸底迦。』 『如果比丘，從事各種買賣交易，就犯了泥薩祇波逸底迦。』 第三攝頌說： 二缽二織師，奪衣並急施，阿蘭若雨衣，回僧七日藥。 『如果比丘，儲存缽超過十天而不加以檢查和分別，就犯了泥薩祇波逸底迦。』 『如果比丘，現有的缽只有少於五個補綴，還可以使用，卻爲了追求更好的缽而另求新的，得到新缽后，就犯了泥薩祇波逸底迦。這位比丘應當在僧眾中捨棄這個新缽，取僧眾中最差的缽給那位比丘，並告訴他：『這個缽還給你，不應該儲存，不應該檢查和分別，也不要施捨給別人，應該自己仔細考慮，慢慢地使用，直到破損，都要好好保護，這是規矩。』 『如果比丘，自己去乞討絲線，讓非親屬的織工織布做衣服。如果得到了衣服，就犯了泥薩祇波逸底迦。』 『如果比丘，有非親屬的居士（jū shì，在家信徒男眾）或居士婦（jū shì fù，在家信徒女眾），為比丘請非親屬的織工織布做衣服。這位比丘事先沒有接受邀請，後來產生了別的想法，去到織工那裡，這樣說：『你現在知道嗎？這件衣服是為我織的。好啊，織工！應該好好地織，乾淨地梳理，好好地挑選，用力地敲打，我將用少量的缽食、或者類似缽食的東西、或者食物的價值來報答你。』如果比丘用這樣的東西給織工，以求得到衣服，就犯了泥薩祇波逸底迦。

【English Translation】 English version 『If there is a need, it should be taken. If no one is holding it, one may take it oneself, up to three Yojanas (yú shàn nà, a unit of distance). If it exceeds this distance, it is a Nissaggiya Pacittiya (ní sà qí bō yì dǐ jiā, a type of monastic offense).』 『If a Bhikkhu (bǐ qiū, a Buddhist monk) causes a Bhikkhuni (bǐ qiū ní, a Buddhist nun) who is not a relative to wash, dye, or divide wool, it is a Nissaggiya Pacittiya.』 『If a Bhikkhu handles gold, silver, money, etc., with his own hand, or instructs others to handle it, it is a Nissaggiya Pacittiya.』 『If a Bhikkhu engages in various forms of financial transactions to seek profit, it is a Nissaggiya Pacittiya.』 『If a Bhikkhu engages in various kinds of buying and selling, it is a Nissaggiya Pacittiya.』 The third summary verse says: Two bowls, two weavers, taking robes and urgent giving, Aranya rain robes, returning Sangha seven-day medicine. 『If a Bhikkhu keeps a bowl for more than ten days without inspecting and distinguishing it, it is a Nissaggiya Pacittiya.』 『If a Bhikkhu has a bowl with fewer than five patches, which is still usable, but seeks another bowl for the sake of a better one, and obtains it, it is a Nissaggiya Pacittiya. That Bhikkhu should relinquish this bowl in the Sangha, take the worst bowl from the Sangha and give it to that Bhikkhu, saying: 『This bowl is returned to you, you should not keep it, you should not inspect and distinguish it, nor should you give it to others, you should carefully consider it yourself, use it slowly until it is broken, you should protect it, this is the rule.』 『If a Bhikkhu asks for thread himself and has a weaver who is not a relative weave a robe, if he obtains the robe, it is a Nissaggiya Pacittiya.』 『If a Bhikkhu has a householder (jū shì, a male lay devotee) or a householder's wife (jū shì fù, a female lay devotee) who is not a relative, have a weaver who is not a relative weave a robe for the Bhikkhu. If this Bhikkhu has not accepted the invitation beforehand, but later has a different thought, goes to that weaver and says: 『Do you know now? This robe is being woven for me. Good weaver! You should weave it well, comb it cleanly, choose it well, and beat it firmly, and I will repay you with a small amount of alms food, or something similar to alms food, or the value of food.』 If the Bhikkhu gives such things to the weaver in order to obtain the robe, it is a Nissaggiya Pacittiya.』

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復苾芻，先與苾芻衣，彼於後時惱瞋罵詈生嫌賤心，若自奪、若教他奪，報言：『還我衣來，不與汝。』若衣離彼身自受用者，泥薩祇波逸底迦。

「若復苾芻，前三月雨安居十日未滿，有急施衣，苾芻須者應受，乃至施衣時應畜。若過畜者，泥薩祇波逸底迦。

「若復眾多苾芻在阿蘭若處住，作后安居，有驚怖畏難處，苾芻欲於三衣中隨留一衣置村舍內。若苾芻有緣須出阿蘭若界者，得齊六夜離衣而宿。若過者，泥薩祇波逸底迦。

「若復苾芻，春殘一月在，應求雨浴衣，齊後半月來應持用。若苾芻未至春殘一月求雨浴衣，至後半月仍持用者，泥薩祇波逸底迦。

「若復苾芻，知他與僧利物，自回入己者，泥薩祇波逸底迦。

「若復苾芻，如世尊說聽諸病苾芻所有諸藥，隨意服食，謂酥、油、糖蜜，於七日中應自守持觸宿而服。若苾芻過七日服者，泥薩祇波逸底迦。」

「諸大德！我已說三十泥薩祇波逸底迦法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！此九十波逸底迦法，半月半月戒經中說。」

總攝頌曰：

故妄及種子，　　不差並數食， 　蟲水命伴行，　　傍生賊徒請。

初別攝頌

【現代漢語翻譯】 現代漢語譯本 再說，如果某個比丘先給了另一個比丘一件袈裟，後來因為惱怒、嗔恨、辱罵而心生輕賤，就自己奪回或者教唆他人奪回，並說：『把我的袈裟還給我，我不給你了。』如果這件袈裟離開了那個比丘的身體，並且被自己拿去享用，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）。 再說，如果某個比丘在三個月的雨季安居（vassa，雨季）開始前十天還沒到，有人緊急施捨袈裟，而這個比丘又需要，就應該接受，並且在施捨袈裟的時候就應該持有。如果超過時間限制還持有，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）。 再說，如果很多比丘住在阿蘭若（aranya，森林）這種偏遠的地方，進行后安居（pacchimika vassupanayika，晚期雨季安居），遇到了驚嚇、恐怖或者困難的情況，比丘想要在三衣（ticivara，三件袈裟）中留下一件放在村舍里。如果比丘因為某種原因需要離開阿蘭若（aranya，森林）的範圍，可以最多離開袈裟六個晚上。如果超過這個時間，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）。 再說，如果某個比丘在春天結束前一個月就開始尋求雨浴衣（vassikasatika，雨季洗浴用的布），應該在春殘後半個月開始使用。如果比丘還沒到春殘一個月就開始尋求雨浴衣（vassikasatika，雨季洗浴用的布），並且到了春殘後半個月還在使用，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）。 再說，如果某個比丘明知道別人是為僧團提供利益的物品，卻私自轉為己用，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）。 再說，如果某個比丘，像世尊（Buddha，佛陀）所說的那樣，聽從醫囑，生病的比丘可以隨意服用各種藥物，比如酥油、食用油、糖和蜂蜜，應該在七天之內自己守護，接觸過夜后才能服用。如果比丘超過七天才服用，就犯了尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）。』 諸位大德！我已經說了三十條尼薩耆波逸提迦（Nissaggiya Pacittiya，捨墮）的戒律。現在問各位大德！在這其中是否清凈？』（這樣重複三次）『諸位大德！因為大家默然不語，所以是清凈的，我現在就這樣持守。』 諸位大德！這九十條波逸提迦（Pacittiya）戒律，在每半個月誦戒時都會宣說。 總攝頌說： 故意的妄語和種子，不分發以及多次食用， 蟲、水、生命、同伴出行， 傍生、盜賊、邀請。 初別攝頌

【English Translation】 English version Furthermore, if a bhikkhu gives a robe to another bhikkhu, and later, due to annoyance, anger, reviling, or contempt, he takes it back himself or instructs another to take it back, saying, 'Return my robe, I will not give it to you.' If the robe is separated from that bhikkhu's body and is used by himself, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu, before the ten days preceding the three-month rains retreat (vassa), receives an urgent robe offering and needs it, he should accept it and keep it until the time of the robe offering. If he keeps it beyond that time, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if many bhikkhus are dwelling in a remote place (aranya), observing the later rains retreat (pacchimika vassupanayika), and there is fear, terror, or difficulty, a bhikkhu may leave one of his three robes (ticivara) in a village. If a bhikkhu needs to leave the boundary of the remote place (aranya) for some reason, he may stay away from his robes for up to six nights. If he exceeds this, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu, one month before the end of spring, seeks a rains-bathing cloth (vassikasatika), he should use it from the latter half of the month after the end of spring. If a bhikkhu seeks a rains-bathing cloth (vassikasatika) before one month before the end of spring, and continues to use it until the latter half of the month after the end of spring, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu knowingly diverts something given for the benefit of the Sangha (community) for his own use, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu, as the Blessed One (Buddha) has said, listens to the advice that sick bhikkhus may take various medicines as they please, such as ghee, oil, sugar, and honey, he should guard himself for seven days, touching them overnight before consuming them. If a bhikkhu consumes them after seven days, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).' Venerable ones! I have spoken of the thirty Nissaggiya Pacittiya (an offense entailing forfeiture and expiation) rules. Now I ask the venerable ones! Are you clear in this matter?' (This is repeated three times.) 'Venerable ones! You are clear in this matter because you are silent. Thus, I understand it.' Venerable ones! These ninety Pacittiya rules are recited in the Patimokkha (monastic code) every half month. The summary verse says: Deliberate lies and seeds, Undistributed and multiple meals, Insects, water, life, traveling with companions, Animals, thieves, invitations. Initial separate summary

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曰：

妄毀及離間，　　發舉說同聲， 　說罪得上人，　　隨親輒輕毀。

「若復苾芻，故妄語者，波逸底迦。

「若復苾芻，毀訾語故，波逸底迦。

「若復苾芻，離間語故，波逸底迦。

「若復苾芻，知和合僧伽如法斷諍，事已除滅，後於羯磨處更發舉者，波逸底迦。

「若復苾芻，為女人說法，過五六語，除有智男子，波逸底迦。

「若復苾芻，與未近圓人，同句讀誦教授法者，波逸底迦。

「若復苾芻，知他苾芻有粗惡罪，向未近圓人說，除眾羯磨，波逸底迦。

「若復苾芻，實得上人法，向未近圓人說者，波逸底迦。

「若復苾芻，先同心許，後作是說：『諸具壽以僧利物隨親厚處回與別人。』者，波逸底迦。

「若復苾芻，半月半月說戒經時，作如是語：『具壽！何用說此小隨小學處為？說是戒時，令諸苾芻心生惡作，惱悔懷憂。』若作如是輕呵戒者，波逸底迦。」

第二攝頌曰：

種子輕惱教，　　安床草蓐牽， 　強住脫腳床，　　澆草應三二。

「若復苾芻，自壞種子有情村及令他壞者，波逸底迦。

「若復苾芻，嫌毀輕賤苾芻者，波逸底迦。

「若復苾芻，違惱言教者，波逸底迦。

【現代漢語翻譯】 現代漢語譯本： 說： 　　妄語譭謗和離間，發起言論與人同聲， 　　宣說上人的罪過，因為親近就輕視譭謗。 　　『如果又有比丘（bhiksu，佛教出家男眾），故意說謊，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），因為譭謗的言語，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），因為離間的言語，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），明知僧伽（samgha，僧團）已經如法地斷除了爭端，事情已經平息，之後又在羯磨（karma，議事）的場合重新提起，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），為女人說法，超過五六句話，除非有明智的男子在場，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），與未受具足戒的人，一同誦讀教授佛法，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），知道其他比丘（bhiksu，佛教出家男眾）有粗重的罪過，向未受具足戒的人說，除非是僧團羯磨（karma，議事），犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），確實證得了上人法，向未受具足戒的人說，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），先前同心答應，之後又這樣說：『諸位具壽（ayusmantah，對出家者的尊稱）把僧團的利益之物，因為親近偏袒而回贈給別人。』，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），在每半個月誦說戒經的時候，說這樣的話：『諸位具壽（ayusmantah，對出家者的尊稱）！何必誦說這些微小的隨學戒條呢？』說是戒條的時候，讓眾比丘（bhiksu，佛教出家男眾）心中生起後悔，惱怒憂愁。如果這樣輕視呵責戒條，犯波逸提迦（payattika，一種罪名）。』 　　第二攝頌說： 　　種子輕惱教，安床草蓆牽， 　　強住脫腳床，澆草應三二。 　　『如果又有比丘（bhiksu，佛教出家男眾），親自毀壞種子、有情村落，或者教唆他人毀壞，犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），嫌棄譭謗輕視其他比丘（bhiksu，佛教出家男眾），犯波逸提迦（payattika，一種罪名）。』 　　『如果又有比丘（bhiksu，佛教出家男眾），違背惱亂言教，犯波逸提迦（payattika，一種罪名）。』

【English Translation】 English version: It is said: 　　False accusations and discord, initiating speech with a common voice, 　　Speaking of the faults of superiors, lightly slandering due to closeness. 　　'If again a bhiksu (bhiksu, Buddhist monk), being a deliberate liar, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), because of slanderous speech, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), because of divisive speech, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), knowing that the Sangha (samgha, monastic community) has lawfully resolved a dispute, and the matter has been settled, later raises it again in a karma (karma, proceedings) setting, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), preaches the Dharma to a woman, exceeding five or six sentences, unless there is an intelligent man present, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), recites and teaches the Dharma together with one who has not received full ordination, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), knowing that another bhiksu (bhiksu, Buddhist monk) has a serious offense, speaks of it to one who has not received full ordination, except in Sangha karma (karma, proceedings), commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), having actually attained superior Dharma, speaks of it to one who has not received full ordination, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), having previously agreed in harmony, later says: 『The venerable ones (ayusmantah, term of respect for monks) give away the Sangha's benefits to others out of favoritism.』, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), when reciting the Pratimoksha (Pratimoksha, code of monastic discipline) every half-month, says such words: 『Venerable ones (ayusmantah, term of respect for monks)! What is the use of reciting these minor rules of training? When these precepts are recited, they cause regret, annoyance, and sorrow in the minds of the bhiksus (bhiksu, Buddhist monk).』 If one thus lightly scorns the precepts, commits a payattika (payattika, a type of offense).' 　　The second summary says: 　　Seeds, lightly, annoy, teach, arrange beds, grass mats, pull, 　　Forcefully stay, remove-legged bed, water grass, should three two. 　　'If again a bhiksu (bhiksu, Buddhist monk), personally destroys seeds or sentient villages, or causes others to destroy them, commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), dislikes, slanders, or despises other bhiksus (bhiksu, Buddhist monk), commits a payattika (payattika, a type of offense).' 　　'If again a bhiksu (bhiksu, Buddhist monk), disobeys or annoys with words of instruction, commits a payattika (payattika, a type of offense).'

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「若復苾芻，于露地處安僧敷具及諸床座，去時不自舉、不教人舉，若有苾芻不囑授，除余緣故，波逸底迦。

「若復苾芻，于僧房內，若草、若葉，自敷、教人敷，去時不自舉、不教人舉，若有苾芻不囑授，除余緣故，波逸底迦。

「若復苾芻，瞋恚不喜，于僧住處牽苾芻出，或令他牽出者，除余緣故，波逸底迦。

「若復苾芻，于僧住處，知諸苾芻先此處住，後來于中故相惱觸，于彼臥具若坐、若臥，作如是念：『彼若生苦者，自當避我去。』波逸底迦。

「若復苾芻，于僧住處，知重房棚上脫腳床及余坐物，放身坐臥者，波逸底迦。

「若復苾芻，知水有蟲，自澆草土、若和牛糞，及教人澆者，波逸底迦。

「若復苾芻，作大住處，于門梐邊應安擴扂及諸窗牖，並安水竇。若起墻時是濕泥者，應二、三重齊撗扂處。若過者，波逸底迦。」

第三攝頌曰：

不差至日沒，　　為食二種衣， 　同路及乘船，　　二屏教化食。

「若復苾芻，眾不差遣，自往教誡苾芻尼者，除獲勝法，波逸底迦。

「若復苾芻，雖被眾差教誡苾芻尼，乃至日沒時而教誡者，波逸底迦。

「若復苾芻，向諸苾芻作如是語：『汝為飲食供養故，教誡苾芻尼。』者，波

【現代漢語翻譯】 現代漢語譯本 「如果又有比丘（Bhikkhu，佛教僧侶），在露天的地方安置僧眾的敷具以及各種床座，離開的時候不自己收拾、也不教別人收拾，如果有比丘不囑託他人，除非有其他原因，犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，在僧房內，無論是草還是葉子，自己鋪設、教別人鋪設，離開的時候不自己收拾、也不教別人收拾，如果有比丘不囑託他人，除非有其他原因，犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，因為嗔恨不高興，在僧眾居住的地方拉扯比丘出去，或者讓別人拉扯出去，除非有其他原因，犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，在僧眾居住的地方，知道其他比丘先住在這裡，後來故意去打擾侵犯他們，在他們的臥具上或坐或臥，並且這樣想：『他們如果覺得難受，自然會避開我離開。』犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，在僧眾居住的地方，知道高大的房棚上有脫腳的床以及其他的坐具，放縱身體坐臥，犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，知道水裡有蟲子，自己澆灌草土、或者和牛糞，以及教別人澆灌，犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，建造大的住所，在門檻旁邊應該安裝擴扂（kuò diàn，門閂）以及各種窗戶，並且安裝排水孔。如果砌墻的時候是濕泥，應該在二、三重的地方齊平地橫放扂（diàn，門閂）。如果超過這個數量，犯波逸提迦（Pācittiya，一種較輕的罪）。 第三攝頌說： 不差遣直到日落，爲了食物兩種衣服，同路以及乘船，兩次屏障教化食物。 「如果又有比丘，沒有被僧眾差遣，自己前去教誡比丘尼（Bhikkhuni，佛教女僧侶），除非獲得殊勝的佛法，犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，即使被僧眾差遣去教誡比丘尼（Bhikkhuni，佛教女僧侶），直到日落時還在教誡，犯波逸提迦（Pācittiya，一種較輕的罪）。 「如果又有比丘，對比丘（Bhikkhu，佛教僧侶）們說這樣的話：『你爲了飲食供養的緣故，去教誡比丘尼（Bhikkhuni，佛教女僧侶）。』犯波逸提迦（Pācittiya，一種較輕的罪）。

【English Translation】 English version 『Again, if a Bhikkhu (Buddhist monk) places monastic furnishings and various beds and seats in an open space, and when leaving, does not tidy them up himself or instruct others to do so, and if there is a Bhikkhu who is not entrusted with this task, except for other reasons, it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu, in a monastery, whether it be grass or leaves, lays them down himself or instructs others to lay them down, and when leaving, does not tidy them up himself or instruct others to do so, and if there is a Bhikkhu who is not entrusted with this task, except for other reasons, it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu, out of anger and displeasure, drags a Bhikkhu (Buddhist monk) out of a monastic dwelling, or causes another to drag him out, except for other reasons, it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu, in a monastic dwelling, knowing that other Bhikkhus have resided there first, deliberately harasses and intrudes upon them, sitting or lying on their bedding, thinking, 『If they feel uncomfortable, they will naturally avoid me and leave,』 it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu, in a monastic dwelling, knowing that there are beds with missing legs and other seating on high platforms, indulges in sitting or lying down, it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu, knowing that there are insects in the water, irrigates grass and soil himself, or mixes it with cow dung, or instructs others to irrigate, it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu constructs a large dwelling, he should install crossbars (kuò diàn) and various windows beside the door frame, and install drainage holes. If the walls are being built with wet mud, the crossbars (diàn) should be laid horizontally and evenly at the second or third layer. If it exceeds this number, it is a Pācittiya (a minor offense).』 The third summary says: Not sent until sunset, for food two kinds of clothes, same road and boat ride, two screens teach food. 『Again, if a Bhikkhu (Buddhist monk), not being appointed by the Sangha (monastic community), goes to instruct a Bhikkhuni (Buddhist nun) himself, except for obtaining superior Dharma (teachings), it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu (Buddhist monk), even if appointed by the Sangha (monastic community) to instruct a Bhikkhuni (Buddhist nun), continues to instruct until sunset, it is a Pācittiya (a minor offense).』 『Again, if a Bhikkhu (Buddhist monk) says to other Bhikkhus (Buddhist monks), 『You are instructing the Bhikkhuni (Buddhist nun) for the sake of food and offerings,』 it is a Pācittiya (a minor offense).』

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逸底迦。

「若復苾芻，與非親苾芻尼衣，除貿易，波逸底迦。

「若復苾芻，與非親苾芻尼作衣者，波逸底迦。

「若復苾芻，與苾芻尼共商旅期行者，除余時，波逸底迦。余時者，謂有恐怖畏難處，此是時。

「若復苾芻，與苾芻尼期乘一船，若沿流、若溯流，除直渡，波逸底迦。

「若復苾芻，獨與一女人屏處坐者，波逸底迦。

「若復苾芻，獨與一苾芻尼屏處坐者，波逸底迦。

「若復苾芻，知苾芻尼讚歎因緣得食食，除施主先有意，波逸底迦。」

第四攝頌曰：

數食一宿處，　　受缽不為余， 　足食別非時，　　觸不受妙食。

「若復苾芻，展轉食者，除余時，波逸底迦。余時者，病時、作時、道行時、施衣時，此是時。

「若復苾芻，于外道住處得經一宿一食，除病因緣。若過者，波逸底迦。

「若復眾多苾芻往俗家中，有凈信婆羅門、居士慇勤請與餅麨飯，苾芻須者應兩三缽受。若過受者，波逸底迦。既受得已還至住處，若有苾芻應共分食，此是時。

「若復苾芻，足食竟，不作餘食法更食者，波逸底迦。

「若復苾芻，知他苾芻足食竟，不作餘食法勸令更食，告言：『具壽！當啖食。』以此因緣，欲使他

【現代漢語翻譯】 現代漢語譯本 逸底迦（Itthika，人名）。

『如果又有比丘（bhiksu，男性出家人），給非親屬的比丘尼（bhiksuni，女性出家人）衣服，除了交換，犯波逸提迦（payattika，一種罪名）。』

『如果又有比丘，為非親屬的比丘尼做衣服，犯波逸提迦。』

『如果又有比丘，與比丘尼約定一同旅行，除了特殊情況，犯波逸提迦。特殊情況是指有恐怖或困難的地方，這才是特殊情況。』

『如果又有比丘，與比丘尼約定乘坐同一條船，無論是順流還是逆流，除了直接橫渡，犯波逸提迦。』

『如果又有比丘，獨自與一個女人在隱蔽的地方坐著，犯波逸提迦。』

『如果又有比丘，獨自與一個比丘尼在隱蔽的地方坐著，犯波逸提迦。』

『如果又有比丘，知道比丘尼因為讚歎（某種因緣）而得到食物，然後去食用，除非施主事先就有意願（給比丘尼食物），犯波逸提迦。』

第四攝頌說：

數數食，一宿處，接受缽，不為余， 足食已，別非時，觸不受，妙好食。

『如果又有比丘，展轉接受食物，除了特殊情況，犯波逸提迦。特殊情況是指生病時、工作時、趕路時、佈施衣服時，這些是特殊情況。』

『如果又有比丘，在外道（非佛教）的住所過夜並接受食物，除了生病的原因。如果超過這個限制，犯波逸提迦。』

『如果有很多比丘去到俗家，有虔誠的婆羅門（Brahman，印度教祭司）、居士（在家信徒）慇勤地請求給予餅、炒麵、米飯，比丘需要的話應該接受兩三個缽。如果接受過多，犯波逸提迦。接受之後回到住處，如果有其他比丘，應該一起分享食物，這是允許的。』

『如果又有比丘，已經吃飽了，不作餘食法（表示不再吃），又繼續吃，犯波逸提迦。』

『如果又有比丘，知道其他比丘已經吃飽了，不作餘食法，還勸令他繼續吃，告訴他說：『具壽（ayusmat，對年長比丘的尊稱）！請吃吧。』因為這個原因，想要使他

【English Translation】 English version Itthika (name of a person).

'If again, a bhiksu (male monastic), gives clothing to a non-related bhiksuni (female monastic), except for exchange, it is a payattika (a type of offense).'

'If again, a bhiksu makes clothing for a non-related bhiksuni, it is a payattika.'

'If again, a bhiksu agrees to travel together with a bhiksuni, except for special circumstances, it is a payattika. Special circumstances refer to places where there is fear or difficulty; these are special circumstances.'

'If again, a bhiksu agrees to ride the same boat with a bhiksuni, whether going downstream or upstream, except for crossing directly, it is a payattika.'

'If again, a bhiksu sits alone with a woman in a secluded place, it is a payattika.'

'If again, a bhiksu sits alone with a bhiksuni in a secluded place, it is a payattika.'

'If again, a bhiksu knows that a bhiksuni obtained food because of praise (of some kind), and then consumes it, unless the donor had the intention beforehand (to give food to the bhiksuni), it is a payattika.'

The fourth summary verse says:

Eating repeatedly, staying one night, receiving a bowl, not for others, Having eaten enough, separately, at an improper time, touching and not receiving, delicious food.

'If again, a bhiksu receives food in turn (from one person to another), except for special circumstances, it is a payattika. Special circumstances refer to times of illness, times of work, times of travel, times of giving clothing; these are special circumstances.'

'If again, a bhiksu stays overnight and receives food at the dwelling place of a non-Buddhist, except for reasons of illness. If he exceeds this limit, it is a payattika.'

'If again, many bhiksus go to a layperson's home, and a faithful Brahman (Hindu priest), or householder earnestly requests to give cakes, fried flour, or rice, the bhiksus should accept two or three bowls if they need it. If they accept more than that, it is a payattika. After receiving it, they should return to their dwelling place, and if there are other bhiksus, they should share the food together; this is permissible.'

'If again, a bhiksu, having eaten his fill, does not perform the 'enough food' act (indicating he will not eat more), and then eats again, it is a payattika.'

'If again, a bhiksu knows that another bhiksu has eaten his fill and has not performed the 'enough food' act, and still encourages him to eat, saying: 'Venerable one (ayusmat, term of respect for senior bhiksus)! Please eat.' Because of this reason, wanting to make him

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犯生憂惱者，波逸底迦。

「若復苾芻，別眾食者，除余時，波逸底迦。余時者，病時、作衣時、道行時、船行時、大眾食時、沙門施食時，此是時。

「若復苾芻，非時食者，波逸底迦。

「若復苾芻，食曾經觸食者，波逸底迦。

「若復苾芻，不受食，舉著口中而啖咽者，除水及齒木，波逸底迦。

「若復苾芻，如世尊說：『上妙飲食：乳酪、生酥、魚及肉。』若苾芻無病，為己詣他家乞取食者，波逸底迦。」

第五攝頌曰：

蟲水二食舍，　　無服往觀軍， 　兩夜觀遊兵，　　打擬覆粗罪。

「若復苾芻，知水有蟲受用者，波逸底迦。

「若復苾芻，知有食家強安坐者，波逸底迦。

「若復苾芻，知有食家在屏處強立者，波逸底迦。

「若復苾芻，自手授與無衣外道及餘外道男女食者，波逸底迦。

「若復苾芻，往觀整裝軍者，波逸底迦。

「若復苾芻，有因緣往軍中，應齊二夜。若過宿者，波逸底迦。

「若復苾芻，在軍中經二宿，觀整裝軍，見先旗兵及看佈陣散兵者，波逸底迦。

「若復苾芻，瞋恚故不喜，打苾芻者，波逸底迦。

「若復苾芻，瞋恚故不喜，擬手向苾芻者，波逸底迦。

「若

【現代漢語翻譯】 現代漢語譯本 使眾生憂愁惱怒，犯波逸提迦（一種罪名）。

『如果又有比丘（佛教出家人），離開僧團大眾獨自接受供養，除了特殊情況，就犯波逸提迦。特殊情況是指：生病時、縫製衣服時、在路上行走時、乘船時、大眾一起用餐時、沙門（出家人）接受佈施的食物時，這些是特殊情況。』

『如果又有比丘，在非規定的時間進食，就犯波逸提迦。』

『如果又有比丘，食用曾經被觸控過的食物，就犯波逸提迦。』

『如果又有比丘，沒有接受供養，直接拿起食物放入口中吞嚥，除了水和齒木（漱口用的木頭），就犯波逸提迦。』

『如果又有比丘，如世尊（釋迦牟尼佛）所說：『上等的美味飲食：乳酪、生酥、魚和肉。』如果比丘沒有生病，爲了自己去別人家乞討這些食物，就犯波逸提迦。』

第五攝頌說： 蟲、水、二食、舍，無服往觀軍，兩夜觀遊兵，打、擬、覆粗罪。

『如果又有比丘，明知水中有蟲仍然飲用，就犯波逸提迦。』

『如果又有比丘，明知施主家不歡迎仍然強行坐下，就犯波逸提迦。』

『如果又有比丘，明知施主家在不方便的地方仍然強行站立，就犯波逸提迦。』

『如果又有比丘，親手將食物交給沒有穿衣服的外道（佛教以外的修行者）以及其他外道的男女，就犯波逸提迦。』

『如果又有比丘，前去觀看軍隊的整裝，就犯波逸提迦。』

『如果又有比丘，因為某種原因前往軍隊中，應該只停留兩個晚上。如果超過這個時間，就犯波逸提迦。』

『如果又有比丘，在軍隊中停留兩個晚上，觀看軍隊的整裝，觀看先鋒部隊以及觀看軍隊的佈陣和散兵，就犯波逸提迦。』

『如果又有比丘，因為嗔恨而不高興，毆打其他比丘，就犯波逸提迦。』

『如果又有比丘，因為嗔恨而不高興，用手做出要打其他比丘的姿勢，就犯波逸提迦。』

『如果又有比丘，

【English Translation】 English version Causing worry and distress to living beings incurs a Pācittiya (a type of offense).

'If a Bhikkhu (Buddhist monk) partakes of food in a separate group, except at allowable times, it is a Pācittiya. Allowable times are: times of illness, times of making robes, times of traveling on a road, times of traveling by boat, times of communal meals, times of receiving food as alms by a Shramana (ascetic), these are the allowable times.'

'If a Bhikkhu eats at an improper time, it is a Pācittiya.'

'If a Bhikkhu eats food that has been touched before, it is a Pācittiya.'

'If a Bhikkhu, without accepting the food, puts it directly into his mouth and swallows it, except for water and tooth-wood (used for cleaning teeth), it is a Pācittiya.'

'If a Bhikkhu, as the Blessed One (Shakyamuni Buddha) has said: 『Superior and delicious foods: milk curds, fresh ghee, fish, and meat.』 If a Bhikkhu, without being ill, goes to another's house to beg for these foods for himself, it is a Pācittiya.'

The fifth summary verse says: Insects, water, two meals, abandoning, going to see the army without robes, two nights watching the mobile troops, striking, threatening, covering up gross offenses.

'If a Bhikkhu knowingly uses water containing insects, it is a Pācittiya.'

'If a Bhikkhu knowingly sits down forcefully in a house where food is offered, it is a Pācittiya.'

'If a Bhikkhu knowingly stands forcefully in a secluded place in a house where food is offered, it is a Pācittiya.'

'If a Bhikkhu personally gives food to naked non-Buddhists (ascetics outside of Buddhism) and to male or female non-Buddhists, it is a Pācittiya.'

'If a Bhikkhu goes to watch the mustering of an army, it is a Pācittiya.'

'If a Bhikkhu, having a reason to go into an army, should stay only for two nights. If he stays longer, it is a Pācittiya.'

'If a Bhikkhu, staying in an army for two nights, watches the mustering of the army, sees the vanguard, and watches the deployment and scattering of troops, it is a Pācittiya.'

'If a Bhikkhu, out of anger and displeasure, strikes another Bhikkhu, it is a Pācittiya.'

'If a Bhikkhu, out of anger and displeasure, makes a threatening gesture with his hand towards another Bhikkhu, it is a Pācittiya.'

'If a Bhikkhu,

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復苾芻，知他苾芻有粗惡罪，覆藏者，波逸底迦。」

第六攝頌曰：

伴惱觸火欲，　　同眠法非障， 　未舍求寂染，　　收寶極炎時。

「若復苾芻，語余苾芻，作如是語：『具壽！共汝詣俗家，當與汝美好食，令得飽滿。』彼苾芻至俗家，竟不與食，語言：『具壽！汝去！我與汝共坐共語不樂，我獨坐獨語樂。』作是語時，欲令生惱者，波逸底迦。

「若復苾芻，無病為身，若自然火、若教他然者，波逸底迦。

「若復苾芻，與他欲已，后便悔言：『還我欲來，不與汝。』者，波逸底迦。

「若復苾芻，與未近圓人，同室宿過二夜者，波逸底迦。

「若復苾芻，作如是語：『我知佛所說法「欲是障礙」者，習行之時非是障礙。』諸苾芻應語彼苾芻言：『汝莫作是語：「我知佛所說『欲是障礙法』者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。世尊不作是語，世尊以無量門于諸欲法說為障礙。汝可棄捨如是惡見。』諸苾芻如是諫時，舍者善。若不捨者，應可再三慇勤正諫，隨教應詰，令舍是事。舍者善；若不捨者，波逸底迦。

「若復苾芻知如是語人，未為隨法、不捨惡見。共為言說、共住受用、同室而宿者，波逸底迦。

「若復苾芻，見有求寂

【現代漢語翻譯】 現代漢語譯本： 『再者，如果比丘（bhiksu，佛教出家男眾）知道其他比丘犯了粗惡的罪行，卻加以隱瞞，這構成波逸提迦（payattika，一種較輕的罪名）。』

第六攝頌說：

『伴隨惱怒、觸火、情慾，一同睡眠、佛法非障礙，未捨棄求寂、貪染，收取財寶、極度炎熱時。』

『再者，如果比丘對比丘說這樣的話：『具壽（ayusmat，對年長比丘的尊稱）！我帶你到俗家去，會給你美好的食物，讓你吃飽。』這位比丘到了俗家，最終卻沒有得到食物，（反而）說：『具壽！你走吧！我不喜歡和你一起坐著、一起說話，我喜歡獨自坐著、獨自說話。』說這樣的話，想要使對方惱怒，這構成波逸提迦。

『再者，如果比丘沒有生病，爲了自身（取暖），無論是自己點火，還是教別人點火，這構成波逸提迦。

『再者，如果比丘已經給予（他人）情慾，之後又後悔說：『把我的情慾還給我，我不給你了。』這構成波逸提迦。

『再者，如果比丘與尚未受具足戒的人，同在一個房間里過夜超過兩晚，這構成波逸提迦。

『再者，如果比丘說這樣的話：『我知道佛陀所說的「情慾是障礙」的教義，但在實際修行時，情慾並不是障礙。』眾比丘應該對比丘說：『你不要這樣說：「我知道佛陀所說『情慾是障礙法』的教義，但在實際修行時，情慾並不是障礙。」你不要誹謗世尊（bhagavat，佛陀的尊稱），誹謗世尊是不好的。世尊不是這樣說的，世尊以無數種方式說明情慾是障礙。你應該拋棄這種邪惡的見解。』眾比丘這樣勸諫時，如果他捨棄了這種見解，那是好的。如果不捨棄，應該再三懇切地勸諫，按照教導加以責問，讓他捨棄這種見解。捨棄了就好；如果不捨棄，這構成波逸提迦。

『再者，如果比丘知道有人說這樣的話，不隨順佛法，不捨棄邪惡的見解，還與他一起說話、一起居住、一起受用、同在一個房間里過夜，這構成波逸提迦。

『再者，如果比丘看見有人求寂（sramanera，沙彌，佛教出家男眾的預備階段）

【English Translation】 English version: 『Furthermore, if a bhiksu (Buddhist monk) knows that another bhiksu has committed a gross offense and conceals it, it constitutes a payattika (a minor offense).』

The sixth summary verse says:

『Accompanied by annoyance, touching fire, lust, sleeping together, the Dharma is not an obstacle, not abandoning the desire for solitude, greed, collecting treasures, extremely hot weather.』

『Furthermore, if a bhiksu says to another bhiksu, 『Venerable one! I will take you to a layperson's house, and I will give you delicious food to eat your fill.』 This bhiksu goes to the layperson's house, but ultimately does not receive any food, (and instead) says, 『Venerable one! Go away! I do not enjoy sitting and talking with you; I enjoy sitting and talking alone.』 Saying such words, intending to cause annoyance, constitutes a payattika.

『Furthermore, if a bhiksu, without being ill, for his own (warmth), whether he lights a fire himself or instructs another to light a fire, it constitutes a payattika.

『Furthermore, if a bhiksu has already given (someone) sexual desire, and later regrets it, saying, 『Return my desire to me; I will not give it to you,』 it constitutes a payattika.

『Furthermore, if a bhiksu sleeps in the same room with someone who has not yet received full ordination for more than two nights, it constitutes a payattika.

『Furthermore, if a bhiksu says such words: 『I know that the Buddha's teaching that 「desire is an obstacle」 is not an obstacle when practicing.』 The bhiksus should say to that bhiksu, 『Do not say such words: 「I know that the Buddha's teaching that 『desire is an obstacle』 is not an obstacle when practicing.」 Do not slander the Bhagavat (Buddha), slandering the Bhagavat is not good. The Bhagavat did not say this; the Bhagavat explained in countless ways that desires are obstacles. You should abandon this evil view.』 When the bhiksus advise in this way, it is good if he abandons this view. If he does not abandon it, he should be earnestly advised again and again, questioned according to the teachings, and made to abandon this view. It is good if he abandons it; if he does not abandon it, it constitutes a payattika.

『Furthermore, if a bhiksu knows that someone speaks in this way, does not follow the Dharma, and does not abandon evil views, and still speaks with him, lives with him, enjoys things with him, and sleeps in the same room with him, it constitutes a payattika.

『Furthermore, if a bhiksu sees someone seeking solitude (sramanera, novice monk, the preparatory stage for Buddhist monks)

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作如是語：『我知佛所說法「欲是障礙法」者，習行之時非是障礙。』諸苾芻應語彼求寂言：『汝莫作是語：「我知佛所說『欲是障礙法』者，習行之時非是障礙。」汝莫謗世尊，謗世尊者不善。世尊不作是語，世尊以無量門于諸欲法說為障礙。汝可棄捨如是惡見。』諸苾芻語彼求寂時，舍此事者善。若不捨者，乃至二三隨正應諫，隨正應教，令舍是事。舍者善；若不捨者，諸苾芻應語彼求寂言：『汝從今已去不應說言：「如來、應、正等覺是我大師。」若有尊宿及同梵行者，不應隨行，如余求寂得與苾芻二夜同宿。汝今無是事，汝愚癡人可速滅去。』若苾芻知是被擯求寂，而攝受饒益同室宿者，波逸底迦。

「若復苾芻，得新衣，當作三種染壞色：若青、若泥、若赤，隨一而壞。若不作三種壞色而受用者，波逸底迦。

「若復苾芻，寶及寶類，若自捉、教人捉，除在寺內及白衣舍，波逸底迦。若在寺內及白衣舍，見寶及寶類，應作是念然後當取：『若有認者，我當與之。』此是時。

「若復苾芻，半月應洗浴，故違而浴者，除余時，波逸底迦。余時者，熱時、病時、作時、行時、風時、雨時、風雨時，此是時。」

第七攝頌曰：

殺傍生故惱，　　擊攊水同眠， 　怖藏資寄衣，　　

【現代漢語翻譯】 現代漢語譯本：

有人這樣說：『我知道佛陀所說的「慾望是障礙」的教法，但在修行的時候，慾望並不是障礙。』各位比丘應該對這位沙彌說：『你不要這樣說：「我知道佛陀所說的『慾望是障礙』的教法，但在修行的時候，慾望並不是障礙。」你不要誹謗世尊，誹謗世尊是不好的。世尊不是這樣說的，世尊用無數種方法說明各種慾望都是修行的障礙。你應該拋棄這種錯誤的見解。』各位比丘勸誡這位沙彌時，如果他能放棄這種錯誤見解是好的。如果他不放棄，就應該再三勸誡，用正確的方法教導他，讓他放棄這種錯誤見解。如果他放棄了是好的；如果他不放棄，各位比丘應該對這位沙彌說：『從今以後你不應該再說：「如來（Tathagata，意為『如實而來者』）、應供（Arhat，意為『值得供養者』）、正等覺（Samyaksambuddha，意為『完全覺悟者』）是我的老師。」如果有年長的比丘或者與你一同修行的同伴，你不應該跟隨他們，就像其他沙彌可以和比丘同住兩夜一樣。你現在沒有這種資格，你這個愚癡的人應該趕快離開。』如果比丘明知是被擯棄的沙彌，還接納他，幫助他，與他同住一室，就犯了波逸提迦（Payantika，一種輕罪）。 如果比丘得到新的衣服，應當用三種染料破壞衣服的顏色：青色、泥色或紅色，選擇其中一種來破壞。如果不做這三種破壞顏色的處理就使用新衣服，就犯了波逸提迦。 如果比丘自己拿取或教別人拿取寶物或類似寶物的東西，除非是在寺廟內或在家居士的住所，否則就犯了波逸提迦。如果在寺廟內或在家居士的住所，看到寶物或類似寶物的東西，應該這樣想然後再拿取：『如果有人來認領，我就還給他。』這是允許的。 如果比丘每半個月應該洗一次澡，故意違背規定而不洗澡，除非有特殊情況，否則就犯了波逸提迦。特殊情況包括：天氣炎熱的時候、生病的時候、工作的時候、行走的時候、颳風的時候、下雨的時候、颳風下雨的時候，這些都是允許的。 第七攝頌說： 殺害傍生會帶來煩惱，擊打、戲弄水、一同睡眠， 因恐懼而藏匿，資財被寄放，衣服被...

【English Translation】 English version:

Saying thus: 『I know that what the Buddha taught, that 『desire is an obstructing dharma (Dharma, meaning 'teachings' or 'laws')』, is not an obstruction when practicing.』 The Bhikshus (Bhikshus, meaning 'monks') should say to that novice (求寂, meaning 'one who seeks ordination'): 『Do not say thus: 「I know that what the Buddha taught, that 『desire is an obstructing dharma』, is not an obstruction when practicing.」 Do not slander the World Honored One (世尊, meaning 'Buddha'), slandering the World Honored One is not good. The World Honored One did not say this; the World Honored One, through countless means, spoke of all desires as obstructions. You should abandon such evil views.』 When the Bhikshus admonish that novice, it is good if he abandons this matter. If he does not abandon it, then up to two or three times, he should be admonished and taught appropriately, causing him to abandon this matter. It is good if he abandons it; if he does not abandon it, the Bhikshus should say to that novice: 『From now on, you should not say, 「The Tathagata (如來, meaning 'Thus Gone One'), Arhat (應供, meaning 'Worthy One'), Samyaksambuddha (正等覺, meaning 'Perfectly Enlightened One') is my teacher.」 If there are elders or those practicing the same Brahmacharya (梵行, meaning 'holy life'), you should not follow them, just as other novices are allowed to stay with Bhikshus for two nights. You do not have this right now; you foolish person, you should quickly leave.』 If a Bhikshu knows that he is an expelled novice and still accepts him, benefits him, and shares a room with him, he commits a Payantika (波逸提迦, meaning 'an offense requiring confession'). Furthermore, if a Bhikshu obtains new clothes, he should spoil the color by dyeing it with one of three colors: blue, mud color, or red. If he uses the new clothes without spoiling the color in these three ways, he commits a Payantika. Furthermore, if a Bhikshu himself takes or instructs others to take jewels or things similar to jewels, except within a monastery or in a layman』s house, he commits a Payantika. If he sees jewels or things similar to jewels within a monastery or in a layman』s house, he should think thus before taking them: 『If someone recognizes them, I will give them back.』 This is permissible. Furthermore, a Bhikshu should bathe every half month; if he deliberately violates this and does not bathe, except at other times, he commits a Payantika. Other times are: hot weather, sickness, working, traveling, windy weather, rainy weather, windy and rainy weather; these are permissible times. The seventh summary says: Killing sentient beings causes affliction, striking, playing with water, sleeping together, Hiding out of fear, wealth being entrusted, clothes being...

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無根女同路。

「若復苾芻，故斷傍生命者，波逸底迦。

「若復苾芻，故惱他苾芻，乃至少時不樂，以此為緣者，波逸底迦。

「若復苾芻，以指擊攊他者，波逸底迦。

「若復苾芻，水中戲者，波逸底迦。

「若復苾芻，共女人同室宿者，波逸底迦。

「若復苾芻，若自恐怖、若教人恐怖他苾芻，下至戲笑者，波逸底迦。

「若復苾芻，自藏苾芻、苾芻尼、若正學女、求寂、求寂女衣缽及余資具、若教人藏，除余緣故，波逸底迦。

「若復苾芻，受他寄衣，后時不問主，輒自著用者，波逸底迦。

「若復苾芻，瞋恚故，知彼苾芻清凈無犯，以無根僧伽伐尸沙法謗者，波逸底迦。

「若復苾芻，共女人同道行，更無男子，乃至一村間者，波逸底迦。」

第八攝頌曰：

賊徒年未滿，　　掘地請違教， 　竊聽默然去，　　不敬酒非時。

「若復苾芻，與賊商旅共同道行，乃至一村間者，波逸底迦。

「若復苾芻，知年未滿二十，與受近圓成苾芻性者，波逸底迦。此非近圓，諸苾芻得罪。

「若復苾芻，自手掘地、若教人掘者，波逸底迦。

「若復苾芻，有四月請，須時應受。若過受者，除余時，波逸底迦。余時

【現代漢語翻譯】 現代漢語譯本 無根女同路。

『如果又有比丘（Bhikkhu，佛教僧侶），故意斷絕傍生（動物）的性命，犯波逸提迦（Payantika，一種輕罪）。』

『如果又有比丘，故意惱亂其他比丘，哪怕是極短的時間內使他不快樂，以此為緣由，犯波逸提迦。』

『如果又有比丘，用手指彈擊他人，犯波逸提迦。』

『如果又有比丘，在水中嬉戲，犯波逸提迦。』

『如果又有比丘，與女人同在一個房間里過夜，犯波逸提迦。』

『如果又有比丘，自己恐嚇、或者教唆他人恐嚇其他比丘，哪怕是開玩笑，犯波逸提迦。』

『如果又有比丘，自己藏匿比丘、比丘尼（Bhikkhuni，佛教女僧侶）、正學女（Siksamana，預備成為比丘尼的女子）、求寂（Sramanera，沙彌，小僧侶）、求寂女（Sramanerika，沙彌尼，小女僧侶）的衣缽以及其他資具，或者教唆他人藏匿，除非有其他原因，犯波逸提迦。』

『如果又有比丘，接受他人寄放的衣服，之後不詢問物主，就擅自穿用，犯波逸提迦。』

『如果又有比丘，因為嗔恨的緣故，明知對方比丘清凈沒有犯戒，卻用無根的僧伽伐尸沙法（Sanghavasesa，一種僅次於波羅夷的重罪）來誹謗他，犯波逸提迦。』

『如果又有比丘，與女人同路行走，沒有其他男子在場，哪怕只是一村的距離，犯波逸提迦。』

第八攝頌說：

賊徒年未滿， 掘地請違教， 竊聽默然去， 不敬酒非時。

『如果又有比丘，與盜賊商隊共同行走，哪怕只是一村的距離，犯波逸提迦。』

『如果又有比丘，明知對方年齡未滿二十歲，卻為他授與近圓戒（Upasampada，受具足戒，正式成為比丘），使他獲得比丘的身份，犯波逸提迦。此人不得成為比丘，諸位比丘也因此獲罪。』

『如果又有比丘，親手挖掘土地、或者教唆他人挖掘土地，犯波逸提迦。』

『如果又有比丘，有四個月的請託，應當按時接受。如果超過時間接受，除非有其他情況，犯波逸提迦。』其他情況是：

【English Translation】 English version Rootless Women on the Road.

'If again a Bhikkhu (Buddhist monk), intentionally deprives a living being (animal) of life, it is to be expiated (Payantika, a minor offense).'

'If again a Bhikkhu, intentionally annoys another Bhikkhu, even for a short time causing displeasure, based on this reason, it is to be expiated.'

'If again a Bhikkhu, strikes another with a finger, it is to be expiated.'

'If again a Bhikkhu, plays in the water, it is to be expiated.'

'If again a Bhikkhu, shares a room with a woman overnight, it is to be expiated.'

'If again a Bhikkhu, either frightens himself or instructs others to frighten another Bhikkhu, even in jest, it is to be expiated.'

'If again a Bhikkhu, either hides the robes and other belongings of a Bhikkhu, Bhikkhuni (Buddhist nun), Siksamana (a female novice training to be a nun), Sramanera (male novice), or Sramanerika (female novice), or instructs others to hide them, except for other reasons, it is to be expiated.'

'If again a Bhikkhu, receives clothes entrusted to him by another, and later uses them without asking the owner, it is to be expiated.'

'If again a Bhikkhu, out of anger, knowing that another Bhikkhu is pure and without offense, accuses him of an unfounded Sanghavasesa (a serious offense second only to Parajika), it is to be expiated.'

'If again a Bhikkhu, walks on the same road with a woman, without another man present, even for the distance of one village, it is to be expiated.'

The eighth summary says:

Thieves, underage, digging, requesting against the teaching, Eavesdropping, silently leaving, disrespect, alcohol, unseasonable.

'If again a Bhikkhu, travels on the same road with a band of thieves, even for the distance of one village, it is to be expiated.'

'If again a Bhikkhu, knowing that someone is under twenty years old, ordains him with full ordination (Upasampada, full ordination, formally becoming a Bhikkhu), giving him the status of a Bhikkhu, it is to be expiated. This person cannot become a Bhikkhu, and the Bhikkhus are also at fault.'

'If again a Bhikkhu, digs the ground himself or instructs others to dig, it is to be expiated.'

'If again a Bhikkhu, has a request for four months, he should accept it on time. If he accepts it after the time has passed, except for other circumstances, it is to be expiated.' Other circumstances are:

---

者，謂別請、更請、慇勤請、常請，此是時。

「若復苾芻，聞諸苾芻作如是語：『具壽！仁今當習如是學處。』彼作如是語：『我實不能用汝愚癡不分明、不善解者所說之言受行學處。我若見余善閑三藏，當隨彼言而受行。』者，波逸底迦。若苾芻實欲求解者，當問三藏，此是時。

「若復苾芻，知余苾芻評論事生求過紛擾諍競而住，默然往彼聽其所說，作如是念：『我欲聽已當令斗亂。』以此為緣者，波逸底迦。

「若復苾芻，知眾如法評論事時，默然從座起去，有苾芻不囑授者，除余緣故，波逸底迦。

「若復苾芻，不恭敬者，波逸底迦。

「若復苾芻，飲諸酒者，波逸底迦。

「若復苾芻，非時入聚落，不囑余苾芻，除余緣故，波逸底迦。」

第九攝頌曰：

食明相今知，　　針筒床腳量， 　貯花並坐具，　　瘡雨大師衣。

「若復苾芻，受食家請，食前食後行詣余家，不囑授者，波逸底迦。

「若復苾芻，明相未出，剎帝利灌頂王未藏寶及寶類，若入過宮門閫者，除余緣故，波逸底迦。

「若復苾芻，半月半月說戒經時，作如是語：『具壽！我今始知是法戒經中說。』諸苾芻知是苾芻，若二、若三同作長凈，況復過此，應語彼言：『

【現代漢語翻譯】 現代漢語譯本： 這些情況指的是：個別邀請、再次邀請、慇勤邀請、長期邀請，這些都是適當時機。

『如果又有比丘，聽到其他比丘這樣說：『具壽（ayushman，對年長僧侶的尊稱）！您現在應當學習這樣的學處（śikṣāpada，戒條）。』 他這樣說：『我實在不能接受你們這些愚癡、不明白、不善於理解的人所說的話來奉行學處。如果我見到其他精通三藏（Tripiṭaka，佛教經典）的人，我將聽從他們的話來奉行。』 這樣，就犯了波逸提迦（pāyantika，一種罪名）。如果比丘確實想要尋求解答，應當請教三藏，這是適當時機。

『如果又有比丘，知道其他比丘因為評論事情而產生過失、紛擾、爭競，停留在那裡，默默地去聽他們所說的話，並且這樣想：『我想聽了之後讓他們更加斗亂。』 因為這個緣故，就犯了波逸提迦。

『如果又有比丘，知道僧團如法地評論事情時，默默地從座位上起身離去，沒有告知其他比丘，除非有其他原因，就犯了波逸提迦。

『如果又有比丘，不恭敬，就犯了波逸提迦。

『如果又有比丘，飲用各種酒，就犯了波逸提迦。

『如果又有比丘，在非時進入村落，沒有告知其他比丘，除非有其他原因，就犯了波逸提迦。』

第九攝頌說：

食、明相、今、知， 針筒、床腳、量， 貯花並坐具， 瘡、雨、大師衣。

『如果又有比丘，接受了施食者的邀請，在飯前飯後前往其他家，沒有告知其他比丘，就犯了波逸提迦。

『如果又有比丘，在明相未出時，剎帝利（kṣatriya，印度種姓制度中的武士階層）灌頂的國王還沒有收藏寶物以及寶物之類的東西，如果進入超過宮門的門檻，除非有其他原因，就犯了波逸提迦。

『如果又有比丘，在每半個月誦戒經時，這樣說：『具壽！我現在才知道這個法是戒經里說的。』 諸位比丘知道這位比丘，如果是兩三次一起做長凈（poṣadha，布薩，一種懺悔儀式），更何況超過這個次數，應該對他說：『

【English Translation】 English version: These refer to: individual invitations, repeated invitations, earnest invitations, and regular invitations. These are the appropriate times.

'If again, a Bhikṣu (monk), hears other Bhikṣus saying: 'Ayushman (term of respect for a senior monk)! You should now learn such a Śikṣāpada (precept).' He says thus: 'I really cannot accept the words of you foolish, unclear, and unskilled people to practice the Śikṣāpada. If I see other people who are well-versed in the Tripiṭaka (the three baskets of Buddhist scriptures), I will follow their words and practice.' Thus, he commits a Pāyantika (an offense). If a Bhikṣu truly wants to seek understanding, he should ask the Tripiṭaka. This is the appropriate time.

'If again, a Bhikṣu, knowing that other Bhikṣus are dwelling in fault-finding, disturbance, and contention due to commenting on matters, silently goes to listen to what they say, and thinks thus: 'I want to listen and make them even more chaotic.' Because of this reason, he commits a Pāyantika.

'If again, a Bhikṣu, knowing that the Sangha (monastic community) is righteously discussing matters, silently gets up from his seat and leaves without informing other Bhikṣus, unless there is another reason, he commits a Pāyantika.

'If again, a Bhikṣu, is disrespectful, he commits a Pāyantika.

'If again, a Bhikṣu, drinks various kinds of alcohol, he commits a Pāyantika.

'If again, a Bhikṣu, enters a village at an inappropriate time without informing other Bhikṣus, unless there is another reason, he commits a Pāyantika.'

The ninth summary verse says:

Food, dawn, now, know, Needle case, bed leg, measure, Storing flowers and seat, Sore, rain, the Great Master's robe.

'If again, a Bhikṣu, having accepted an invitation from a food-giver, goes to other houses before or after the meal without informing other Bhikṣus, he commits a Pāyantika.

'If again, a Bhikṣu, before dawn, when the Kṣatriya (warrior caste in the Indian caste system) crowned king has not yet stored away treasures and things like treasures, if he enters beyond the threshold of the palace gate, unless there is another reason, he commits a Pāyantika.

'If again, a Bhikṣu, when the Prātimokṣa (monastic code) is recited every half month, says thus: 'Ayushman! I now know that this Dharma (teaching) is said in the Prātimokṣa.' The Bhikṣus know that this Bhikṣu, if two or three together perform the Poṣadha (confession ceremony), let alone more than this number, should say to him:'

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具壽！非不知故得免其罪，汝所犯罪應如法說悔。』當勸喻言：『具壽！此法希奇難可逢遇，汝說戒時不恭敬、不住心、不殷重、不作意、不一想、不攝耳、不策念而聽法。』者，波逸底迦。

「若復苾芻，用骨牙角作針筒成者，應打碎，波逸底迦。

「若復苾芻，作大小床足應高佛八指，除入梐木。若過者應截去，波逸底迦。

「若復苾芻，以木綿等貯僧床座者，應撤去，波逸底迦。

「若復苾芻，作尼師但那，當應量作。是中量者，長佛二張手、廣一張手半，長中更增一張手。若過作者應截去，波逸底迦。

「若復苾芻，作覆瘡衣，當應量作。是中量者，長佛四張手、廣二張手。若過作者應截去，波逸底迦。

「若復苾芻，作雨浴衣，當應量作。是中量者，長佛六張手、廣二張手半。若過作者應截去，波逸底迦。

「若復苾芻，同佛衣量作衣，或復過者，波逸底迦。是中佛衣量者，長佛十張手、廣六張手，此是佛衣量。」

「諸大德！我已說九十波逸底迦法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！此四對說波羅底提舍尼法，半月半月戒經中說。」

攝頌曰：

非親尼自受，　　

【現代漢語翻譯】 現代漢語譯本 『具壽（Ayasma，對僧人的尊稱）！不是因為無知就可以免除罪責，你所犯的罪應當如法說出並懺悔。』應當勸導他說：『具壽！這種佛法非常稀有難得，你在說戒時，不恭敬、不用心、不殷重、不作意、不專一、不攝耳、不策勵念頭而聽法。』這屬於波逸提迦（Payantika，一種罪名）。 『如果又有比丘（Bhiksu，出家男眾），用骨、牙、角製作針筒，做成后，應當打碎，這屬於波逸提迦。 『如果又有比丘，製作床或椅子的腿，高度超過佛的八指（約合現在的八英吋），除非是嵌入梐木（門閂）的部分。如果超過這個高度，應當截去，這屬於波逸提迦。 『如果又有比丘，用木棉等物填充僧人的床座，應當撤去，這屬於波逸提迦。 『如果又有比丘，製作尼師但那（Nisidana，坐具），應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛的兩張手掌，寬度為一張手掌半，長度中間可以再增加一張手掌。如果超過這個尺寸，應當截去，這屬於波逸提迦。 『如果又有比丘，製作覆瘡衣（覆蓋瘡口的衣服），應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛的四張手掌，寬度為兩張手掌。如果超過這個尺寸，應當截去，這屬於波逸提迦。 『如果又有比丘，製作雨浴衣（洗澡時穿的衣服），應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛的六張手掌，寬度為兩張手掌半。如果超過這個尺寸，應當截去，這屬於波逸提迦。 『如果又有比丘，按照佛的衣服尺寸製作衣服，或者超過這個尺寸，這屬於波逸提迦。其中佛的衣服尺寸是：長度為佛的十張手掌，寬度為六張手掌，這就是佛的衣服尺寸。』 『諸位大德（Ayasmanto，對僧眾的尊稱）！我已經說了九十條波逸提迦法。現在問諸位大德！在這其中是否清凈？』（這樣說三遍）『諸位大德！因為大家默然，所以是清凈的，我現在就這樣持守。』 『諸位大德！以下是四條對說波羅底提舍尼法（Patidesaniya，一種懺悔法），在半月半月的戒經中宣說。』 攝頌說： 非親尼自受，

【English Translation】 English version 'Venerable one! It is not by ignorance that one is excused from one's offense. The offense you have committed should be confessed according to the Dharma.' He should be admonished, saying: 'Venerable one! This Dharma is rare and difficult to encounter. When the precepts are recited, you listen without reverence, without attentiveness, without earnestness, without focusing your mind, without singleness of thought, without collecting your ears, and without directing your mindfulness.' This is a Payantika (an offense). 'If again, a Bhiksu (monk) makes a needle case from bone, ivory, or horn, it should be broken. This is a Payantika. 'If again, a Bhiksu makes the legs of a bed or chair higher than eight fingers of the Buddha (approximately eight inches), except for the part that is inserted into the crossbar (door bolt). If it exceeds this height, it should be cut off. This is a Payantika. 'If again, a Bhiksu fills a monastic bed or seat with cotton or similar materials, it should be removed. This is a Payantika. 'If again, a Bhiksu makes a Nisidana (sitting cloth), it should be made according to the prescribed measurement. The prescribed measurement is: two spans of the Buddha's hand in length, one and a half spans in width, with an additional span in the middle for length. If it exceeds this measurement, it should be cut off. This is a Payantika. 'If again, a Bhiksu makes a covering cloth for wounds, it should be made according to the prescribed measurement. The prescribed measurement is: four spans of the Buddha's hand in length, two spans in width. If it exceeds this measurement, it should be cut off. This is a Payantika. 'If again, a Bhiksu makes a bathing cloth, it should be made according to the prescribed measurement. The prescribed measurement is: six spans of the Buddha's hand in length, two and a half spans in width. If it exceeds this measurement, it should be cut off. This is a Payantika. 'If again, a Bhiksu makes a robe according to the Buddha's robe measurement, or exceeds that measurement, this is a Payantika. The Buddha's robe measurement is: ten spans of the Buddha's hand in length, six spans in width. This is the Buddha's robe measurement.' 'Venerable ones! I have recited the ninety Payantika rules. Now I ask the Venerable ones! Are you pure in these?' (This is said three times.) 'Venerable ones! Because you are silent, it is pure. Thus, I will uphold it.' 'Venerable ones! These are the four Patidesaniya (offenses requiring confession) rules, which are recited in the Patimokkha (monastic code) every half month.' The summary verse says: Not from a nun who is not a relative, receiving oneself,

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舍中處分食， 　不請向學家，　　受食于寺外。

「若復苾芻，于村路中，從非親苾芻尼自手受食食。是苾芻應還村外住處，詣諸苾芻所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。

「若復眾多苾芻于白衣家食，有苾芻尼指授，此苾芻應可多與美好飲食。諸苾芻應語是苾芻尼言：『姊妹！且止少時，待諸苾芻食竟。』若無一人作是語者，是諸苾芻應還村外住處，詣諸苾芻所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。

「若復苾芻，知是學家僧與作學家羯磨，苾芻先不受請，便詣彼家自手受食食。是苾芻應還村外住處，詣諸苾芻所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。

「若復苾芻，在阿蘭若恐怖處住，先無觀察險難之人，于住處外受食食者，是苾芻應還住處，詣諸苾芻所，各別告言：『大德！我犯對說惡法，是不應為，今對說悔。』是名對說法。」

「諸大德！我已說四波羅底提舍尼法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！是眾學法，半月半月戒經中說。」

總攝頌曰：

衣食形齊整，　　俗

【現代漢語翻譯】 現代漢語譯本 在住所中分發食物，不邀請在家修行的居士，而在寺院外面接受食物。

『如果又有比丘（Bhikkhu，佛教出家男眾），在村落的道路上，從非親屬的比丘尼（Bhikkhuni，佛教出家女眾）手中親自接受食物。這位比丘應當返回村外的住所，去到各位比丘那裡，分別告知說：『大德！我犯了對說惡法，這是不應該做的，現在我對此進行懺悔。』這稱為對說法。』

『如果有很多比丘在白衣（在家信徒）家吃飯，有比丘尼指示，這位比丘應該可以多得到美好的飲食。各位比丘應該對比丘尼說：『姊妹！請暫時停止，等待各位比丘吃完飯。』如果沒有一個人說這樣的話，這些比丘應當返回村外的住所，去到各位比丘那裡，分別告知說：『大德！我犯了對說惡法，這是不應該做的，現在我對此進行懺悔。』這稱為對說法。』

『如果又有比丘，明知是學家僧（Siksa-samghata，受過在家戒律的僧人）正在進行學家羯磨（Siksa-samghata-karma，一種僧團儀式），比丘事先沒有受到邀請，便去他家親自接受食物。這位比丘應當返回村外的住所，去到各位比丘那裡，分別告知說：『大德！我犯了對說惡法，這是不應該做的，現在我對此進行懺悔。』這稱為對說法。』

『如果又有比丘，住在阿蘭若（Aranya，寂靜處）恐怖的地方，事先沒有觀察危險情況的人，在住所外面接受食物，這位比丘應當返回住所，去到各位比丘那裡，分別告知說：『大德！我犯了對說惡法，這是不應該做的，現在我對此進行懺悔。』這稱為對說法。』

『各位大德！我已經說了四條波羅底提舍尼法（Patidesaniya，應懺悔的戒律）。現在問各位大德！這裡面清凈嗎？』（這樣說了三遍）『各位大德！這裡面清凈，因為大家默然不語，我現在就這樣持守。』

『各位大德！這些是眾學法（Sekhiya，應學習的戒律），在半月半月的戒經中宣說。』

總攝頌說：

衣食形體都整齊，世俗之事要遠離。

【English Translation】 English version Distributing food in the dwelling, not inviting the householders who are studying, and receiving food outside the monastery.

『If again, a Bhikkhu (Buddhist monk), on a village road, receives food from the hand of a Bhikkhuni (Buddhist nun) who is not a relative. That Bhikkhu should return to his dwelling outside the village, go to the Bhikkhus, and individually announce: 『Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.』 This is called confession of the Dharma.』

『If many Bhikkhus are eating at the house of a layperson, and a Bhikkhuni is instructing, that Bhikkhu should be given more and better food. The Bhikkhus should say to the Bhikkhuni: 『Sister! Please stop for a moment, and wait for the Bhikkhus to finish eating.』 If no one says this, those Bhikkhus should return to their dwelling outside the village, go to the Bhikkhus, and individually announce: 『Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.』 This is called confession of the Dharma.』

『If again, a Bhikkhu knows that a Siksa-samghata (a monk under probation) is performing a Siksa-samghata-karma (a type of monastic procedure), and the Bhikkhu, without being invited beforehand, goes to his house and receives food from his own hand. That Bhikkhu should return to his dwelling outside the village, go to the Bhikkhus, and individually announce: 『Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.』 This is called confession of the Dharma.』

『If again, a Bhikkhu is living in a frightening Aranya (secluded place), and without someone who has observed the dangers beforehand, receives food outside the dwelling, that Bhikkhu should return to his dwelling, go to the Bhikkhus, and individually announce: 『Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.』 This is called confession of the Dharma.』

『Venerable ones! I have now recited the four Patidesaniya (offenses requiring confession). Now I ask you, Venerable ones! Are you pure in this matter?』 (This is said three times.) 『Venerable ones! You are pure in this matter, because you are silent. I will now uphold it in this way.』

『Venerable ones! These are the Sekhiya (rules of training), which are recited in the Patimokkha (monastic code) every half month.』

The summary verse says:

Clothing, food, and form are all orderly; worldly affairs should be kept at a distance.

---

舍善容儀， 　護缽除病人，　　草水過人樹。

「齊整著裙，應當學。

「不太高、不太下、不像鼻、不蛇頭、不多羅葉、不豆團形著裙，應當學。

「齊整披三衣，應當學。

「不太高、不太下，好正披、好正覆，少語言、不高視，入白衣舍，應當學。

「不覆頭、不偏抄衣、不雙抄衣、不叉腰、不拊肩，入白衣舍，應當學。

「不蹲行、不足指行、不跳行、不仄足行、不努身行，入白衣舍，應當學。

「不搖身、不掉臂、不搖頭、不肩排、不連手，入白衣舍，應當學。

「在白衣舍，未請坐，不應坐，應當學。

「在白衣舍，不善觀察，不應坐，應當學。

「在白衣舍，不放身坐，應當學。

「在白衣舍，不壘足、不重內踝、不重外踝、不急斂足、不長舒足、不露身，應當學。

「恭敬受食，應當學。

「不得滿缽受飯，更安羹菜，令食流溢於缽緣邊，應留屈指用意受食，應當學。

「行食未至不預伸缽，應當學。

「不安缽在食上，應當學。

「恭敬而食，應當學。

「不極小摶、不極大摶，圓整而食，應當學。

「若食未至不張口待，應當學。

「不含食語，應當學。

「

【現代漢語翻譯】 現代漢語譯本： 捨棄美好的儀容， 守護缽器，照顧病人，經過草地、水源和樹木。

『整理好裙子，應當學習。』

『裙子不太高、不太低、不像象鼻、不像蛇頭、不像多羅葉、不像豆團形狀，應當學習。』

『整理好披上三衣（僧侶所穿的三種袈裟），應當學習。』

『不太高、不太低，好好地端正披上、好好地端正覆蓋，少說話、不向上看，進入在家居士的住所，應當學習。』

『不矇頭、不隨意抄起衣服、不雙手抄起衣服、不叉腰、不拍肩膀，進入在家居士的住所，應當學習。』

『不蹲著走、不用腳趾行走、不跳著走、不歪著腳走、不挺著肚子走，進入在家居士的住所，應當學習。』

『不搖晃身體、不甩手臂、不搖頭、不聳肩、不拉著手，進入在家居士的住所，應當學習。』

『在在家居士的住所，沒有被邀請坐下，不應該坐下，應當學習。』

『在在家居士的住所，不善於觀察情況，不應該坐下，應當學習。』

『在在家居士的住所，不隨意地放鬆身體坐下，應當學習。』

『在在家居士的住所，不疊放雙腳、不重疊內踝、不重疊外踝、不急速地收攏雙腳、不長時間地伸展雙腳、不露出身體，應當學習。』

『恭敬地接受食物，應當學習。』

『不得將缽盛滿飯，再放羹菜，使得食物從缽的邊緣溢出，應該留下彎曲的手指，用心接受食物，應當學習。』

『行堂送飯未到時，不預先伸出缽，應當學習。』

『不把缽放在食物上，應當學習。』

『恭敬地食用，應當學習。』

『不要捏成極小的飯糰，也不要捏成極大的飯糰，圓整地食用，應當學習。』

『如果食物還未送到，不張開嘴等待，應當學習。』

『不含著食物說話，應當學習。』

【English Translation】 English version: Relinquishing beautiful appearances, Protecting the alms bowl, caring for the sick, passing through grass, water sources, and trees.

'Neatly arranging the skirt, one should learn.'

'The skirt should not be too high, not too low, not like an elephant's trunk, not like a snake's head, not like a tala palm leaf, not like a bean curd shape, one should learn.'

'Neatly draping the three robes (the three kasayas worn by monks), one should learn.'

'Not too high, not too low, properly draping, properly covering, speaking little, not looking upwards, entering the householder's dwelling, one should learn.'

'Not covering the head, not casually picking up the robe, not picking up the robe with both hands, not with hands on hips, not patting the shoulder, entering the householder's dwelling, one should learn.'

'Not walking in a squatting manner, not walking on toes, not walking by jumping, not walking with feet tilted, not walking with the belly protruding, entering the householder's dwelling, one should learn.'

'Not shaking the body, not swinging the arms, not shaking the head, not shrugging the shoulders, not holding hands, entering the householder's dwelling, one should learn.'

'In the householder's dwelling, without being invited to sit, one should not sit, one should learn.'

'In the householder's dwelling, without careful observation, one should not sit, one should learn.'

'In the householder's dwelling, not sitting with a relaxed posture, one should learn.'

'In the householder's dwelling, not stacking the feet, not overlapping the inner ankles, not overlapping the outer ankles, not quickly contracting the feet, not stretching the feet for a long time, not exposing the body, one should learn.'

'Respectfully receiving food, one should learn.'

'One should not fill the alms bowl with rice, then add soup and vegetables, causing the food to overflow the edge of the bowl, one should leave a bent finger and mindfully receive food, one should learn.'

'When the server has not yet arrived, one should not extend the bowl in advance, one should learn.'

'One should not place the bowl on the food, one should learn.'

'Respectfully eating, one should learn.'

'Not forming extremely small morsels, nor forming extremely large morsels, eating in a rounded manner, one should learn.'

'If the food has not yet arrived, one should not open the mouth to wait, one should learn.'

'Not speaking with food in the mouth, one should learn.'

---

不得以飯覆羹菜、不將羹菜覆飯，更望多得，應當學。

「不彈舌食、不[口*專]㗱食、不呵氣食、不吹氣食、不散手食、不毀訾食、不填頰食、不嚙半食、不舒舌食、不作窣堵波形食，應當學。

「不舐手、不舐缽、不振手、不振缽，常看缽食，應當學。

「不輕慢心觀比座缽中食，應當學。

「不以污手捉凈水瓶，應當學。

「在白衣舍不棄洗缽水，除問主人，應當學。

「不得以殘食置缽水中，應當學。

「地上無替不應安缽，應當學。

「不立洗缽，應當學。

「不于危險岸處置缽，亦不逆流酌水，應當學。

「人坐己立不為說法，除病，應當學。

「人臥己坐不為說法，除病，應當學。

「人在高座己在下座不為說法，除病，應當學。

「人在前行己在後行不為說法，除病，應當學。

「人在道己在非道不為說法，除病，應當學。

「不為覆頭者、不為偏抄衣、不為雙抄衣、不為叉腰者、不為拊肩者說法，除病，應當學。

「不為乘象者，不為乘馬、不為乘輿、不為乘車者說法，除病，應當學。

「不爲著屐靴鞋及履屨者說法，除病，應當學。

「不為戴帽著冠及作佛頂髻者，不為纏

【現代漢語翻譯】 現代漢語譯本：不得用飯蓋住羹菜，也不得用羹菜蓋住飯，更不應期望得到更多，應當學習。 不彈舌頭發出聲音地吃東西，不發出嘖嘖的聲音吃東西，不呵氣到食物上，不吹氣到食物上，不甩動手吃東西，不挑剔食物，不塞滿腮幫子吃東西，不咬一半就放下，不伸出舌頭舔食，不把食物堆成窣堵波（stupa，佛塔）的形狀，應當學習。 不舔手，不舔缽，不抖動手，不抖動缽，經常看著缽里的食物吃，應當學習。 不要輕慢地觀察其他僧侶缽中的食物，應當學習。 不得用臟手拿乾淨的水瓶，應當學習。 在俗家（白衣舍）不隨意倒掉洗缽的水，除非詢問過主人，應當學習。 不得把殘餘的食物放在缽里的水中，應當學習。 地上沒有東西墊著，不應該把缽放在地上，應當學習。 不站著洗缽，應當學習。 不在危險的岸邊放置缽，也不逆著水流取水，應當學習。 別人坐著自己站著，不為他說法，除非是生病的情況，應當學習。 別人躺著自己坐著，不為他說法，除非是生病的情況，應當學習。 別人在高座上自己坐在下座上，不為他說法，除非是生病的情況，應當學習。 別人在前面走自己在後面走，不為他說法，除非是生病的情況，應當學習。 別人在正道上自己在非正道上，不為他說法，除非是生病的情況，應當學習。 不為頭戴帽子的人，不為袒露一肩的人，不為兩肩都袒露的人，不為叉著腰的人，不為拍肩膀的人說法，除非是生病的情況，應當學習。 不為騎象的人，不為騎馬的人，不為坐轎子的人，不為坐車的人說法，除非是生病的情況，應當學習。 不為穿著木屐、靴子、鞋子以及其他鞋類的人說法，除非是生病的情況，應當學習。 不為戴帽子、戴冠以及梳著佛頂髻的人，不為纏...

【English Translation】 English version: One should not cover the soup and vegetables with rice, nor cover the rice with soup and vegetables, and should not expect to receive more; one should practice this. One should not eat with a clicking tongue, should not eat with smacking sounds, should not breathe on the food, should not blow on the food, should not scatter food with one's hands while eating, should not criticize the food, should not stuff one's cheeks while eating, should not bite off half and leave the rest, should not eat with one's tongue sticking out, should not shape the food into the form of a stupa (stupa, a Buddhist monument); one should practice this. One should not lick one's hand, should not lick one's bowl, should not shake one's hand, should not shake one's bowl, and should always look at the food in the bowl while eating; one should practice this. One should not look with contempt at the food in the bowls of other monks; one should practice this. One should not touch a clean water bottle with a dirty hand; one should practice this. In the house of a layperson (Bai Yi She), one should not discard the water used for washing the bowl without asking the host; one should practice this. One should not put leftover food in the water in the bowl; one should practice this. One should not place the bowl on the ground without something underneath it; one should practice this. One should not wash the bowl while standing; one should practice this. One should not place the bowl on a dangerous bank, nor draw water against the current; one should practice this. One should not preach the Dharma to someone who is sitting while oneself is standing, except when sick; one should practice this. One should not preach the Dharma to someone who is lying down while oneself is sitting, except when sick; one should practice this. One should not preach the Dharma to someone who is on a high seat while oneself is on a low seat, except when sick; one should practice this. One should not preach the Dharma to someone who is walking in front while oneself is walking behind, except when sick; one should practice this. One should not preach the Dharma to someone who is on the right path while oneself is on the wrong path, except when sick; one should practice this. One should not preach the Dharma to someone who is wearing a hat, someone who has one shoulder uncovered, someone who has both shoulders uncovered, someone who has their hands on their hips, or someone who is patting their shoulders, except when sick; one should practice this. One should not preach the Dharma to someone who is riding an elephant, someone who is riding a horse, someone who is riding in a sedan, or someone who is riding in a carriage, except when sick; one should practice this. One should not preach the Dharma to someone who is wearing clogs, boots, shoes, or other footwear, except when sick; one should practice this. One should not preach the Dharma to someone who is wearing a hat, a crown, or a Buddha-topknot, nor to someone who is wrapped...

---

頭、不為冠花者說法，除病，應當學。

「不為持蓋者說法，除病，應當學。

「不立大小便，除病，應當學。

「不得水中大小便洟唾，除病，應當學。

「不得青草上棄大小便及洟唾，除病，應當學。

「不得上過人樹，除有難緣，應當學。」

「諸大德！我已說眾多學法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！此七滅諍法，半月半月戒經中說。」

攝頌曰：

現前並憶念、　　不癡與求罪、 　多人語自言、　　草掩除眾諍。

「應與現前毗奈耶，　　當與現前毗奈耶。 　應與憶念毗奈耶，　　當與憶念毗奈耶。 　應與不癡毗奈耶，　　當與不癡毗奈耶。 　應與求罪自性毗奈耶，　　當與求罪自性毗奈耶。 　應與多人語毗奈耶，　　當與多人語毗奈耶。 　應與自言毗奈耶，　　當與自言毗奈耶。 　應與草掩毗奈耶，　　當與草掩毗奈耶。

「若有諍事起，當以七法順大師教，如法如律而除滅之。」

「諸大德！我已說七滅諍法。今問諸大德！是中清凈不？」(如是三說)「諸大德！是中清凈，默然故，我今如是持。」

「諸大德！我已說戒經序、已說四

【現代漢語翻譯】 現代漢語譯本： 『不為頭部未梳理或未戴花環的人說法，爲了去除疾病，應當學習。』 『不為手持傘蓋的人說法，爲了去除疾病，應當學習。』 『不在站立時大小便，爲了去除疾病，應當學習。』 『不得在水中大小便、吐痰，爲了去除疾病，應當學習。』 『不得在青草地上丟棄大小便及痰液，爲了去除疾病，應當學習。』 『不得從他人樹上攀爬經過，除非有緊急情況，應當學習。』 『諸位大德！我已經說了許多學法。現在問諸位大德！這些學法中是否清凈？』（如此重複三次）『諸位大德！這些學法中是清凈的，因為大家默然不語，所以我現在就這樣接受奉行。』 『諸位大德！這七種平息諍論的方法，在半月半月的戒經中宣說。』 總結偈： 現前和憶念，不癡與求懺， 多人語和自言，草掩息眾諍。 『應當給予現前毗奈耶（Viṇaya，戒律），當給予現前毗奈耶。 應當給予憶念毗奈耶，當給予憶念毗奈耶。 應當給予不癡毗奈耶，當給予不癡毗奈耶。 應當給予求罪自性毗奈耶，當給予求罪自性毗奈耶。 應當給予多人語毗奈耶，當給予多人語毗奈耶。 應當給予自言毗奈耶，當給予自言毗奈耶。 應當給予草掩毗奈耶，當給予草掩毗奈耶。 『如果發生爭論，應當以這七種方法順應大師的教導，如法如律地平息消除它。』 『諸位大德！我已經說了七種平息諍論的方法。現在問諸位大德！這些方法中是否清凈？』（如此重複三次）『諸位大德！這些方法是清凈的，因為大家默然不語，所以我現在就這樣接受奉行。』 『諸位大德！我已經說了戒經的序言、已經說了四

【English Translation】 English version: 『One should not preach the Dharma to someone whose head is uncovered or who is not wearing a garland of flowers; one should learn to eliminate illness.』 『One should not preach the Dharma to someone who is holding an umbrella; one should learn to eliminate illness.』 『One should not urinate or defecate while standing; one should learn to eliminate illness.』 『One should not urinate, defecate, or spit in the water; one should learn to eliminate illness.』 『One should not discard urine, feces, or saliva on green grass; one should learn to eliminate illness.』 『One should not climb over another person's tree, unless there is an emergency; one should learn.』 『Venerable ones! I have spoken of many precepts to be learned. Now I ask you, venerable ones! Are you pure in these?』 (Thus he speaks three times.) 『Venerable ones! We are pure in these, because of our silence. Thus, I now uphold them.』 『Venerable ones! These seven methods for settling disputes are spoken of in the Prātimokṣa (戒經) every half-month.』 Summary verse: Presence and mindfulness, non-delusion and confession, Majority rule and self-declaration, covering with grass eliminates all disputes. 『One should grant the Vinaya (毗奈耶, discipline) of presence, one should grant the Vinaya of presence. One should grant the Vinaya of mindfulness, one should grant the Vinaya of mindfulness. One should grant the Vinaya of non-delusion, one should grant the Vinaya of non-delusion. One should grant the Vinaya of confession of one's own nature, one should grant the Vinaya of confession of one's own nature. One should grant the Vinaya of majority rule, one should grant the Vinaya of majority rule. One should grant the Vinaya of self-declaration, one should grant the Vinaya of self-declaration. One should grant the Vinaya of covering with grass, one should grant the Vinaya of covering with grass. 『If a dispute arises, it should be eliminated according to the Dharma and the Vinaya, in accordance with the Teacher's teachings, using these seven methods.』 『Venerable ones! I have spoken of the seven methods for settling disputes. Now I ask you, venerable ones! Are you pure in these?』 (Thus he speaks three times.) 『Venerable ones! We are pure in these, because of our silence. Thus, I now uphold them.』 『Venerable ones! I have spoken of the introduction to the Prātimokṣa, I have spoken of the four

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波羅市迦法、十三僧伽伐尸沙法、二不定法、三十泥薩祗波逸底迦法、九十波逸底迦法、四波羅底提舍尼法、眾學法、七滅諍法，此是如來、應、正等覺戒經中所說所攝。若更有餘法之隨法與此相應者，皆當修學。仁等共集，歡喜無諍，一心一說如水乳合，應勤光顯大師聖教，令安樂住，勿為放逸，應當修學。」

忍是勤中上，　　能得涅槃處； 　出家惱他人，　　不名為沙門。

此是毗缽尸如來等正覺說是戒經。

明眼避險途，　　能至安隱處； 　智者于生界，　　能遠離諸惡。

此是尸棄如來等正覺說是戒經。

不毀亦不害，　　善護于戒經； 　飲食知止足，　　受用下臥具； 　勤修增上定，　　此是諸佛教。

此是毗舍浮如來等正覺說是戒經。

譬如蜂採花，　　不壞色與香； 　但取其味去，　　苾芻入聚然。

此是俱留孫如來等正覺說是戒經。

不違逆他人，　　不觀作不作； 　但自觀身行，　　若正若不正。

此是羯諾迦如來等正覺說是戒經。

勿著于定心，　　勤修寂靜處； 　能救者無憂，　　常令念不失。 　若人能惠施，　　福增怨自息； 　修善除眾惡，　　惑盡至涅槃。

此是迦攝波如來等正覺說是戒經。

【現代漢語翻譯】 現代漢語譯本： 『波羅市迦法（Parajika Dharma，斷頭法）、十三僧伽伐尸沙法（Sanghavasesa Dharma，僧殘法）、二不定法（Aniyata Dharma，不決定法）、三十泥薩祗波逸底迦法（Nissaggiya Pacittiya Dharma，捨墮法）、九十波逸底迦法（Pacittiya Dharma，單墮法）、四波羅底提舍尼法（Patidesaniya Dharma，悔過法）、眾學法（Sekhiya Dharma，學戒）、七滅諍法（Adhikaranasamatha Dharma，滅諍法），這些是如來、應供、正等覺在戒經中所說和攝取的。如果還有其他隨順這些法的法，都應當修學。諸位聚集在一起，歡喜無諍，一心一意如同水乳交融，應當努力光大弘揚大師的聖教，使之安樂住世，不要放逸，應當修學。』 『忍辱是精勤中最上的，能夠得到涅槃的境界；出家人如果惱害他人，就不能稱為沙門。』 『這是毗缽尸如來（Vipassi Buddha）等正覺所說的戒經。』 『明眼人避開危險的道路，能夠到達安穩的地方；有智慧的人對於生死輪迴，能夠遠離各種惡行。』 『這是尸棄如來（Sikhi Buddha）等正覺所說的戒經。』 『不譭謗也不損害，好好守護戒經；飲食知道節制，受用簡陋的臥具；勤奮修習增上定力，這是諸佛的教導。』 『這是毗舍浮如來（Vessabhu Buddha）等正覺所說的戒經。』 『譬如蜜蜂採花，不破壞花朵的顏色和香氣；只是取走它的花蜜，比丘進入村落也是如此。』 『這是俱留孫如來（Kakusandha Buddha）等正覺所說的戒經。』 『不違逆他人，不觀察別人做什麼或不做什麼；只是觀察自己的身口意行為，是正確還是不正確。』 『這是羯諾迦如來（Konagamana Buddha）等正覺所說的戒經。』 『不要執著于禪定，勤奮修習寂靜之處；能夠救度自己的人沒有憂愁，常常保持正念不失。如果有人能夠行佈施，福德增長怨恨自然止息；修習善行去除各種惡行，煩惱斷盡就能達到涅槃。』 『這是迦葉波如來（Kassapa Buddha）等正覺所說的戒經。』

【English Translation】 English version: 'The Parajika Dharmas (Defeat), the thirteen Sanghavasesa Dharmas (Formal Meeting), the two Aniyata Dharmas (Undetermined), the thirty Nissaggiya Pacittiya Dharmas (Forfeiture and Confession), the ninety Pacittiya Dharmas (Confession), the four Patidesaniya Dharmas (Acknowledgment), the Sekhiya Dharmas (Training Rules), the seven Adhikaranasamatha Dharmas (Settlement of Issues)—these are what the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) has spoken and included in the code of discipline. If there are other dharmas that accord with these, all should be practiced. Gather together, rejoice without contention, be of one mind like milk and water, diligently illuminate the Great Teacher's holy teachings, so that they may abide in peace and happiness. Do not be negligent, you should practice.' 'Patience is the highest of diligence, it can attain the state of Nirvana; a renunciant who harms others is not called a Sramana (Ascetic).' 'This is the code of discipline spoken by Vipassi Buddha (Vipassi Buddha), the Perfectly Enlightened One.' 'A clear-eyed person avoids dangerous paths, and can reach a place of safety; a wise person, regarding the realm of birth and death, can stay away from all evils.' 'This is the code of discipline spoken by Sikhi Buddha (Sikhi Buddha), the Perfectly Enlightened One.' 'Not to slander, nor to harm, to guard well the code of discipline; to know moderation in food, to use simple bedding; to diligently cultivate higher concentration, this is the teaching of all Buddhas.' 'This is the code of discipline spoken by Vessabhu Buddha (Vessabhu Buddha), the Perfectly Enlightened One.' 'Just as a bee collects honey from a flower, without damaging its color or fragrance; it only takes the nectar, so too should a Bhikkhu (Monk) enter a village.' 'This is the code of discipline spoken by Kakusandha Buddha (Kakusandha Buddha), the Perfectly Enlightened One.' 'Do not go against others, do not observe what they do or do not do; but observe your own actions of body, speech, and mind, whether they are right or not.' 'This is the code of discipline spoken by Konagamana Buddha (Konagamana Buddha), the Perfectly Enlightened One.' 'Do not be attached to a fixed mind, diligently cultivate a place of quietude; one who can save oneself has no worries, and always keeps mindfulness present. If one can give generously, merit increases and resentment naturally ceases; cultivate good and eliminate all evils, when delusion is exhausted, one attains Nirvana.' 'This is the code of discipline spoken by Kassapa Buddha (Kassapa Buddha), the Perfectly Enlightened One.'

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一切惡莫作，　　一切善應修； 　遍調于自心，　　是則諸佛教。 　護身為善哉！　　能護語亦善； 　護意為善哉！　　盡護最為善。 　苾芻護一切，　　能解脫眾苦； 　善護于口言，　　亦善護于意。 　身不作諸惡，　　常凈三種業； 　是則能隨順，　　大仙所行道。

此是釋迦如來等正覺說是戒經。

毗缽尸式棄、　　毗舍俱留孫、 　羯諾迦牟尼、　　迦攝釋迦尊， 　如是天中天，　　無上調御者， 　七佛皆雄猛，　　能救護世間。 　具足大名稱，　　咸說此戒法； 　諸佛及弟子，　　咸共尊敬戒， 　恭敬戒經故，　　獲得無上果。 　汝當求出離，　　于佛教勤修； 　降伏生死軍，　　如象摧草舍。 　於此法律中，　　常為不放逸； 　能竭煩惱海，　　當盡苦邊際。 　所為說戒經，　　和合作長凈； 　當共尊敬戒，　　如牦牛愛尾。 　我已說戒經，　　眾僧長凈竟， 　福利諸有情，　　皆共成佛道。

根本說一切有部戒經

【現代漢語翻譯】 現代漢語譯本 不做任何惡事，應當修行一切善事； 全面調伏自己的內心，這就是諸佛的教導。 守護自身是好的！能夠守護言語也是好的； 守護意念是好的！完全守護是最為好的。 比丘（bhiksu，佛教出家男眾）守護一切，能夠解脫眾多的痛苦； 好好守護自己的言語，也好好守護自己的意念。 身體不做各種惡事，常常清凈身、語、意三種行為； 這樣就能隨順，大仙（指佛陀）所行之道。

這是釋迦如來（Sakyamuni Tathagata）等正覺（Sammasambuddha）所說的戒經。

毗缽尸（Vipassi）、式棄（Sikhi）、毗舍浮（Vessabhu）、拘留孫（Kakusandha）、 羯諾迦牟尼（Kanakamuni）、迦葉（Kassapa）、釋迦尊（Sakyamuni）， 像這樣的天中之天（Devatideva），無上的調御者， 七佛（Seven Buddhas）都雄猛有力，能夠救護世間。 具備廣大的名聲，都宣說了這戒律之法； 諸佛以及弟子們，都共同尊敬戒律， 因為恭敬戒經的緣故，獲得無上的果報。 你們應當尋求出離，在佛教中勤奮修行； 降伏生死之軍隊，就像大象摧毀草屋一樣。 在這法律之中，常常不要放逸； 能夠竭盡煩惱之海，應當窮盡痛苦的邊際。 所說的戒經，和合共同作增長清凈之業； 應當共同尊敬戒律，就像牦牛愛惜自己的尾巴一樣。 我已經說了戒經，眾僧增長清凈完畢， 利益所有的眾生，都共同成就佛道。

根本說一切有部戒經

【English Translation】 English version Do no evil, cultivate all good; Subdue your own mind completely, this is the teaching of all Buddhas. Guarding the body is good! Being able to guard speech is also good; Guarding the mind is good! Guarding completely is the best. A Bhiksu (bhiksu, a Buddhist monk) guarding everything can be liberated from many sufferings; Well guard your speech, and also well guard your mind. The body does not commit any evil deeds, and always purifies the three actions of body, speech, and mind; In this way, one can follow the path traveled by the great sage (referring to the Buddha).

This is the Vinaya Sutra spoken by Sakyamuni Tathagata (Sakyamuni Tathagata), the Perfectly Enlightened One (Sammasambuddha).

Vipassi (Vipassi), Sikhi (Sikhi), Vessabhu (Vessabhu), Kakusandha (Kakusandha), Kanakamuni (Kanakamuni), Kassapa (Kassapa), Sakyamuni (Sakyamuni), Such a God above Gods (Devatideva), the unsurpassed tamer, The Seven Buddhas (Seven Buddhas) are all heroic and powerful, able to save the world. Possessing great fame, they all proclaimed this law of precepts; All the Buddhas and disciples, together respect the precepts, Because of respecting the Vinaya Sutra, one obtains the supreme fruit. You should seek liberation, and diligently practice in Buddhism; Subdue the army of birth and death, just like an elephant destroying a grass hut. In this Dharma, always be diligent and not lax; Be able to exhaust the sea of afflictions, and reach the end of suffering. The Vinaya Sutra that has been spoken, harmoniously together create increasing purity; You should all respect the precepts, just like a yak cherishes its tail. I have spoken the Vinaya Sutra, the Sangha has completed the increasing of purity, Benefiting all sentient beings, may all together achieve Buddhahood.

Fundamental Sarvastivada Vinaya Sutra

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