T40n1804_四分律刪繁補闕行事鈔
大正藏第 40 冊 No. 1804 四分律刪繁補闕行事鈔
No. 1804 [cf. Nos. 1428, 1805]
四分律刪繁補闕行事鈔序(作者非無標名顯別)
京兆崇義寺沙門釋道宣撰述
夫戒德難思。冠超眾象。為五乘之軌導寔三寶之舟航。依教建修定慧之功莫等。住持佛法群籍于茲息唱。自大師在世偏弘斯典。爰及四依遺風無替。逮于像季時轉澆訛。爭鋒唇舌之間。鼓論不形之事。所以震嶺傳教九代聞之拔萃出類智術而已。欲明揚顯行儀匡攝像教。垂彝范訓末學。紐既絕之玄綱樹已顛之大表者。可得詳而評之。豈非憑虛易以形聲。軌事難為露潔者矣。然則前修托于律藏指事披文而用之。則在文信于實錄。而寄緣良有繁濫。加以學非精博。臆說尤多取類寡于討論。生常異計斯集。致令辨析釁戾輕重倍分。眾網維持同異區別。自非統教意之廢興。考諸說之虛實者。孰能辟重疑遣通累。括部執詮行相者與。常恨前代諸師所流遺記止論文疏廢立問答要抄。至於顯行世事方軌來蒙者。百無一本。時有銳懷行事而文在義集。或復多列遊辭而逗機未足。或單題羯磨成相莫宣。依文用之不辨前事。並言章碎亂未可披撿。所以尋求者非積學不知。領會者非精煉莫悉。余因聽
【現代漢語翻譯】 現代漢語譯本： 《四分律刪繁補闕行事鈔序》 (作者非無標名顯別)
京兆崇義寺沙門釋道宣撰述
戒德之難思議，超越一切有形之物。是人天五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的軌範引導，是佛法僧三寶的舟船。依靠教法建立修行，定慧的功德沒有可以比擬的。住持佛法，各種典籍因此得以流傳。自從佛陀在世時，偏重弘揚這部律典。到了四依（比丘、比丘尼、優婆塞、優婆夷）時代，遺風沒有改變。到了末法時期，世風日下，爭論發生在唇舌之間，辯論不合規矩。所以震嶺（指慧光律師）傳教，九代都稱讚他拔萃出類，只有智術才能做到。想要明揚顯行儀，匡正攝像教，為末學垂範，繫緊已經斷絕的玄綱，樹立已經傾倒的大表，就可以詳細地評論它。難道不是憑空容易發出聲音，而要使行為純潔很難嗎？
因此，前代的修行者依託于律藏，根據文句來處理事務。如果只相信文字，就會在實際記錄中產生繁瑣和濫用。加上學習不夠精博，臆測的說法很多，取材少於討論，產生了很多不同的觀點。導致辨析錯誤，輕重顛倒。眾多規則的維持，相同和不同的區別。如果不是通曉佛教的興衰，考察各種說法的虛實，誰能消除重重疑惑，疏通各種障礙，概括各部的執見，詮釋各種行為呢？
我常常遺憾前代諸位法師所流傳的遺記，只停留在論文疏、廢立問答、要抄。至於顯明世事、規範後學的內容，幾乎沒有一本。有時有銳意行事的人，但文章內容雜亂。或者列舉了很多空洞的言辭，但沒有抓住關鍵。或者只是簡單地提出羯磨（karma，業）的成就相，卻不能宣講其意義。按照文字來使用，卻不能辨別前後的事情。而且篇章瑣碎混亂，難以披閱。所以尋求的人如果不是積累了深厚的學問就無法理解，領會的人如果不是精通熟練就無法完全明白。我因為聽...
【English Translation】 English version: The Preface to the 『Sifenlü Shanfan Buque Xingshichao』 (The author is Daoxuan, a monk of Chongyi Temple in Jingzhao)
Composed by Śramaṇa Shi Daoxuan of Chongyi Temple in Jingzhao
The merit of precepts is inconceivable, surpassing all phenomena. It serves as the guide for the five vehicles (human, deva, śrāvaka, pratyekabuddha, and bodhisattva vehicles) and the boat for the Three Jewels (Buddha, Dharma, Sangha). Relying on the teachings to establish practice, the merit of samādhi and prajñā is unparalleled. Upholding the Buddhadharma, various scriptures are thus propagated. Since the Buddha's time, this Vinaya (rules of conduct) has been particularly promoted. In the era of the Four Supports (bhikṣu, bhikṣuṇī, upāsaka, upāsikā), the tradition remained unchanged. However, in the degenerate age, customs deteriorated, and disputes arose from mere words, with debates lacking proper form. Therefore, when Zhenling (referring to Vinaya Master Huiguang) transmitted the teachings, he was praised for nine generations for his outstanding abilities, which only wisdom and skill could achieve. If one wishes to clarify and promote virtuous conduct, rectify and guide the teachings, set an example for later learners, tighten the severed thread of profound principles, and erect the fallen banner, then one can examine and evaluate it in detail. Is it not easier to create sound from emptiness than to ensure the purity of conduct?
Therefore, practitioners of the past relied on the Vinaya Pitaka, using the text to handle affairs. If one only trusts the words, it will lead to verbosity and abuse in the actual records. Moreover, with insufficient learning and many speculative statements, the material is less than the discussion, resulting in many different views. This leads to errors in analysis and the reversal of importance. The maintenance of numerous rules, the distinction between similarities and differences. If one does not understand the rise and fall of Buddhism and examine the truth and falsehood of various statements, who can eliminate heavy doubts, clear various obstacles, summarize the views of various schools, and interpret various behaviors?
I often regret that the records left by previous masters only remain in treatises, discussions of establishment and abolition, and essential excerpts. As for the content that clarifies worldly affairs and standardizes later learners, there is almost none. Sometimes there are those who are keen to act, but the content of the articles is chaotic. Or they list many empty words, but do not grasp the key. Or they simply propose the accomplishment of karma (karma), but cannot explain its meaning. Using it according to the text, but unable to distinguish the previous and subsequent matters. Moreover, the chapters are fragmented and chaotic, making it difficult to browse. Therefore, those who seek it cannot understand it without accumulating deep knowledge, and those who comprehend it cannot fully understand it without being proficient and skilled. I, because of listening...
采之暇顧眄群篇。通非屬意。俱懷優劣。斐然作命直筆具舒。包異部誠文括眾經隨說。及西土賢聖所遺此方先德文紀。搜駁同異並皆窮核。長見必錄以輔博知。濫述必剪用成通意。或繁文以顯事用。或略指以類相從。或文斷而以義連。或徴辭而假來問。如是始終交映隱顯互出。並見行羯磨。諸務是非。導俗正儀。出家雜法。並皆攬為此宗之一見。用濟新學之費功焉。然同我則擊其大節。異說則斥其文繁。文繁誰所樂之。良由事不獲已。何者。若略減取其梗概。用事恒有不足。必橫評不急之言。于鈔便成所諱。今圖度取中務兼省約。救急備卒。勒成三卷。若思不贍於時事。固有闕於行詮。則略標旨趣以廣於後。然一部之文義張三位。上卷則攝於眾務成用有儀。中卷則遵于戒體持犯立懺。下卷則隨機要行託事而起。並如文具委。想無紊亂。但境事寔繁良難科擬。今取物類相從者以標名首。至於統其大綱。恐條流未委。更以十門例括方鏡曉遠詮。
標宗顯德篇第一
集僧通局篇第二
足數眾相篇第三(別眾法附)
受欲是非篇第四
通辨羯磨篇第五
結界方法篇第六
僧網大綱篇第七
受戒緣集篇第八(舍戒六念法附)
師資相攝篇第九
說戒正儀篇第十
【現代漢語翻譯】 現代漢語譯本： 我廣泛地查閱了各種文獻，發現它們的內容並不完全一致，各有優缺點。因此，我以嚴謹的態度，直接而詳盡地進行編撰，涵蓋了不同部派的真實文獻，囊括了各種經典中的說法，以及西土（指印度）賢聖所遺留的和此方（指中國）先德的著述。我搜集、考辨其中的相同和不同之處，務求窮盡其理。對於有價值的見解，我必定記錄下來，以輔助廣博的知識；對於不恰當的陳述，我必定刪減，以形成通達的理解。有時爲了彰顯事物的功用，我會使用繁複的文字；有時爲了便於理解，我會用簡略的指代來類比。有時文句雖然中斷，但意義卻是連貫的；有時爲了引出論述，我會借用提問的方式。像這樣，各種方法始終交相輝映，隱晦和顯明相互穿插。這些都可以在現行的羯磨（karma，業）中看到，以及各種事務的是非判斷、引導世俗的正當儀軌、出家人的各種雜事等等，我都將它們納入到這一宗的見解中，用來幫助新學者節省精力。然而，對於與我觀點相同的，我會抓住其要點；對於不同的說法，我會指出其文字的繁瑣。文字的繁瑣是誰喜歡的呢？實在是迫不得已。為什麼呢？如果只是簡略地提取其梗概，在應用時常常會有不足之處，必然會橫生出不必要的評論，對於鈔本來說就成了應該避免的。現在我考慮採取折中的方法，務求兼顧簡省和周全，以應付緊急情況。最終編撰成三卷。如果我的思考不足以應付當時的事務，確實在實踐詮釋上有所欠缺，那麼我會略微標明其旨趣，以便後人加以擴充套件。然而，一部文獻的文義可以從三個方面來闡述：上卷側重於各種事務的成就和應用，以及相應的儀軌；中卷側重於戒體的遵守、違犯以及懺悔的建立；下卷則根據隨機應變的需要，依託具體的事情而展開。這些都詳細地記載在文中，想必不會有什麼錯亂。只是境況和事務確實繁多，難以一一比擬。現在我選取物類相近的事物來作為標題。至於統領其大綱，恐怕條目還不夠詳盡，因此再用十個門類來概括，以便像明鏡一樣照亮遙遠的詮釋。 標宗顯德篇 第一 集僧通局篇 第二 足數眾相篇 第三 (別眾法附) 受欲是非篇 第四 通辨羯磨篇 第五 結界方法篇 第六 僧網大綱篇 第七 受戒緣集篇 第八 (舍戒六念法附) 師資相攝篇 第九 說戒正儀篇 第十
【English Translation】 English version: I have extensively consulted various texts, finding that their contents are not entirely consistent, each with its own advantages and disadvantages. Therefore, with a rigorous attitude, I have compiled them directly and in detail, covering the authentic documents of different schools, encompassing the statements in various sutras, as well as the writings left by the sages of the Western Lands (referring to India) and the works of the former virtuous individuals of this land (referring to China). I have collected and examined the similarities and differences among them, striving to exhaust their principles. For valuable insights, I will definitely record them to assist in broad knowledge; for inappropriate statements, I will definitely delete them to form a thorough understanding. Sometimes, in order to highlight the function of things, I will use complex words; sometimes, for ease of understanding, I will use brief references to make analogies. Sometimes, although the sentences are interrupted, the meaning is coherent; sometimes, in order to elicit discussion, I will borrow the method of questioning. In this way, various methods always reflect each other, and obscurity and clarity are interspersed. These can be seen in the current Karma (karma, action), as well as the right and wrong judgments of various affairs, the proper rituals for guiding the secular, the various miscellaneous matters of monks, etc. I have included them in the views of this sect to help new scholars save energy. However, for those who agree with my views, I will grasp their main points; for different statements, I will point out the complexity of their words. Who likes the complexity of words? It is really a last resort. Why? If only the outline is briefly extracted, there will often be deficiencies in application, and unnecessary comments will inevitably arise, which should be avoided for the transcripts. Now I am considering taking a compromise method, striving to take into account both simplicity and comprehensiveness, in order to cope with emergencies. Finally, it is compiled into three volumes. If my thinking is not enough to cope with the affairs at that time, and there are indeed shortcomings in practical interpretation, then I will slightly mark its purpose so that future generations can expand it. However, the meaning of a document can be explained from three aspects: the upper volume focuses on the achievement and application of various affairs, as well as the corresponding rituals; the middle volume focuses on the observance, violation, and establishment of repentance of the precepts; the lower volume is based on the needs of random response, relying on specific things to unfold. These are recorded in detail in the text, and there should be no confusion. It's just that the circumstances and affairs are indeed numerous and difficult to compare one by one. Now I choose things with similar categories as titles. As for leading the outline, I am afraid that the items are not detailed enough, so I will use ten categories to summarize, so as to illuminate the distant interpretation like a bright mirror. Chapter 1: Marking the Doctrine and Manifesting Virtue Chapter 2: Assembling the Sangha Universally Chapter 3: Completing the Number and Characteristics of the Assembly (Appendix: Separate Assembly Method) Chapter 4: Right and Wrong of Receiving Desires Chapter 5: Explaining Karma Universally Chapter 6: Methods of Establishing Boundaries Chapter 7: The General Outline of the Sangha Network Chapter 8: Conditions for Receiving Precepts (Appendix: Method of Abandoning Precepts and Six Recollections) Chapter 9: Mutual Support between Teacher and Disciple Chapter 10: The Proper Ritual for Reciting Precepts
安居策修篇第十一(受日法附)
自恣宗要篇第十二(迦絺那衣法附)
篇聚名報篇第十三
隨戒釋相篇第十四
持犯方軌篇第十五
懺六聚法篇第十六
二衣總別篇第十七
四藥受凈篇第十八
缽器制聽篇第十九(房舍五行排程眾具法附)
對施興治篇第二十
頭陀行儀篇第二十一
僧像致敬篇第二十二(造立像寺法附)
計請設則篇第二十三
導俗化方篇第二十四
主客相待篇第二十五(四儀法附)
瞻病送終篇第二十六
諸雜要行篇第二十七(謂出世正業比丘所依法)
沙彌別法篇第二十八
尼眾別行篇第二十九
諸部別行篇第三十
第一序教興意。夫至人興世益物。有方隨機設教。理無虛授。論云。依大慈門說于毗尼。故律云。世尊慈念故而為說法。二為對外道無法自居顯佛法人尊道高。故制斯戒。觀下律中。凡所制者並懷異術。故文云。若不撰結則令外道以致余言。三為對異宗故來。宗則有其多別。且如薩婆多部。戒本繁略指體未圓。接俗楷定於時數。御法例通於無準。今曇無德部人法有序軌用多方。提誘唯存生善。立教意居顯約。上則通明教興。今據當宗以辨。夫
【現代漢語翻譯】 現代漢語譯本 安居策修篇第十一（受日法附）：講述如何安排安居以及修行的方法，附帶接受日期的規定。 自恣宗要篇第十二（迦絺那衣法附）：闡述自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）的重要性和方法，附帶迦絺那衣（Kathina，雨季安居后僧侶獲得的布料）的規定。 篇聚名報篇第十三：記錄篇章的分類和名稱。 隨戒釋相篇第十四：根據戒律解釋各種現象。 持犯方軌篇第十五：關於持戒和犯戒的規則。 懺六聚法篇第十六：懺悔六聚罪（佛教戒律中的六種罪）的方法。 二衣總別篇第十七：關於兩種僧衣（內衣和外衣）的總體和具體規定。 四藥受凈篇第十八：接受和凈化四種藥物（治療疾病的必需品）的規定。 缽器制聽篇第十九（房舍五行排程眾具法附）：關於缽和其它器具的製造和使用規定，附帶房舍的五行安排和各種用具的規定。 對施興治篇第二十：關於接受佈施和管理寺院的規定。 頭陀行儀篇第二十一：頭陀行（Dhutanga，一種苦行）的儀軌。 僧像致敬篇第二十二（造立像寺法附）：對僧人和佛像表示尊敬的規定，附帶建造佛像和寺廟的規定。 計請設則篇第二十三：關於計算、邀請和設定供養的規則。 導俗化方篇第二十四：引導世俗和教化的方法。 主客相待篇第二十五（四儀法附）：主人和客人之間的相處之道，附帶四儀（行、住、坐、臥）的規定。 瞻病送終篇第二十六：照顧病人和臨終關懷的規定。 諸雜要行篇第二十七（謂出世正業比丘所依法）：各種重要的修行方法，即出世的正業比丘所應遵循的法。 沙彌別法篇第二十八：沙彌（Śrāmaṇera，小沙彌）的特殊規定。 尼眾別行篇第二十九：比丘尼（Bhikkhunī，尼眾）的特殊修行方法。 諸部別行篇第三十：各個部派的特殊修行方法。 第一，序教興意。佛陀出現於世，利益眾生，有其方法，隨機施教，教理不會是虛假的。論中說，依據大慈悲心而宣說毗尼（Vinaya，戒律）。所以律中說，世尊因為慈悲憐憫的緣故而說法。第二，爲了針對外道沒有戒律而自居，彰顯佛法的尊貴和高尚，所以制定這些戒律。觀察下部的律藏，凡是所制定的戒律都包含著不同的法術。所以經文中說，如果不撰寫和總結，就會讓外道有機可乘，散佈其他言論。第三，爲了針對不同的宗派而來。宗派有很多區別。比如薩婆多部（Sarvāstivāda，一切有部），戒本繁瑣而簡略，指出的核心不夠圓滿。接引世俗，楷定於時數，御法例通於無準。現在曇無德部（Dharmaguptaka，法藏部）的人法有序，軌用多樣，提倡誘導，只在于生善，立教的意圖在於顯現簡約。上面是通明教興，現在根據本宗來辨析。總之
【English Translation】 English version Chapter 11: Arrangement for Residence and Cultivation (with Regulations for Accepting Dates): Describes how to arrange the rainy season retreat (Anjuvassa) and methods of practice, with regulations for accepting dates. Chapter 12: Essentials of the Pravāraṇā (with Regulations for Kathina Cloth): Explains the importance and methods of Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat), with regulations for Kathina cloth (cloth obtained by monks after the rainy season retreat). Chapter 13: Reporting Chapter Classifications and Names: Records the classifications and names of chapters. Chapter 14: Explaining Phenomena According to the Precepts: Explains various phenomena according to the precepts. Chapter 15: Rules for Upholding and Violating Precepts: About the rules for upholding and violating precepts. Chapter 16: Methods of Repenting the Six Aggregations of Offenses: Methods of repenting the six aggregates of offenses (the six types of offenses in Buddhist precepts). Chapter 17: General and Specific Regulations for the Two Robes: About the general and specific regulations for the two types of monastic robes (inner and outer robes). Chapter 18: Regulations for Receiving and Purifying the Four Medicines: Regulations for receiving and purifying the four medicines (essentials for treating illnesses). Chapter 19: Regulations for Making and Using Bowls and Utensils (with Regulations for the Five Elements Arrangement of Rooms and Various Utensils): About the regulations for making and using bowls and other utensils, with regulations for the five elements arrangement of rooms and various utensils. Chapter 20: Regulations for Accepting Offerings and Managing the Monastery: About the regulations for accepting offerings and managing the monastery. Chapter 21: Practices of the Ascetic: The practices of Dhutanga (ascetic practices). Chapter 22: Showing Respect to Monks and Buddha Images (with Regulations for Building Buddha Images and Temples): Regulations for showing respect to monks and Buddha images, with regulations for building Buddha images and temples. Chapter 23: Rules for Calculating, Inviting, and Setting Up Offerings: About the rules for calculating, inviting, and setting up offerings. Chapter 24: Methods of Guiding the Laity and Transformation: Methods of guiding the laity and transformation. Chapter 25: The Way of Treating Hosts and Guests (with Regulations for the Four Postures): The way of treating hosts and guests, with regulations for the four postures (walking, standing, sitting, and lying down). Chapter 26: Caring for the Sick and Providing End-of-Life Care: Regulations for caring for the sick and providing end-of-life care. Chapter 27: Various Important Practices (Referring to the Dharma Followed by Monks of Transcendental Righteous Conduct): Various important practices, i.e., the Dharma that should be followed by monks of transcendental righteous conduct. Chapter 28: Special Regulations for Novice Monks: Special regulations for Śrāmaṇera (novice monks). Chapter 29: Special Practices for Nuns: Special practices for Bhikkhunī (nuns). Chapter 30: Special Practices for Various Schools: Special practices for various schools. First, the introduction explains the intention behind establishing the teachings. The Buddha appeared in the world to benefit sentient beings, with methods to teach according to their capacities, and the teachings are not false. The treatise says that the Vinaya (discipline) is taught based on great compassion. Therefore, the Vinaya says that the World Honored One teaches because of compassion and pity. Second, to counter the fact that non-Buddhists do not have precepts and claim to be self-sufficient, to highlight the nobility and loftiness of the Buddha-dharma, these precepts are established. Observing the lower Vinaya, all the established precepts contain different magical arts. Therefore, the text says that if they are not written and summarized, it will allow non-Buddhists to take advantage and spread other words. Third, to address the different schools. There are many differences between schools. For example, the Sarvāstivāda (the "All Exists" school), the precepts are cumbersome and brief, and the core pointed out is not complete enough. To receive the laity, the model is determined by time, and the rules are generally applied without standards. Now, the Dharmaguptaka (the "Dharma-protecting" school) has orderly human laws, diverse rules, and promotes guidance, only to generate goodness, and the intention of establishing the teachings is to show simplicity. The above is a clear explanation of the rise of the teachings, and now it is analyzed according to this school. In short,
教不孤起必因人。人既不同教亦非一。故攝誘弘濟軌用實多。貴在得其本詮。誠難核其條緒。所以約開制驗。旨在為人顯持犯。諒意存無過。今束一律藏以五例分之。則教興之意可見也。一以遮性往分性惡。則通於化制。遮戒因過便起。然則性戒文緩而義急謂隨諸重戒並有開文。文雖是開。開實結犯。縱成持也。持之寔難。如淫則三時無樂。毀訾則始終慈救。既是根本貪瞋。何能禁心無逸。故知義存急護也。遮戒一往制止有益便開。開之過興還復令制。豈非為存化俗恐墜枉坑。大慈設教意唯撿失。故毗尼母論具立緩急二儀令尋之以通望也。二以開制往徴。教則通於二世。故下文云。以世尊是一切智人故。制已更開開已還制。此通未來教也。如五分。雖我所制。于余方不為清凈者則不應用。雖非我所制。于余方必應行者不得不行。此如來在世教也。然二教相融互兼彼此。三以報有強弱。教亦重聽。就制則深防限分。約行則山世不同。四以機悟為先。教門輕重致隔。五部異執豈不然耶。五以事法相對。法唯楷式乖旨則事不成。事通情性故隨境制其得失。或托三性之緣或隨世譏而起。且略引諸條薄知方詣。總撮包舉者。莫非拯接凡庸心懷泥曰而興教矣。故文云。世尊何故制增戒學。為調三毒故。云何為學。為求四果故。下諸
【現代漢語翻譯】 現代漢語譯本：教義不會憑空產生，必定是因人而起。人的根器既然不同，教義也不可能千篇一律。因此，爲了攝受、引導和弘揚佛法，所採用的方法和規則確實多種多樣。關鍵在於掌握其根本要義，但要梳理其條理脈絡確實困難。所以，通過制定戒律來檢驗，目的是爲了讓人明白什麼是持戒，什麼是犯戒，諒解佛陀的用意在於避免過失。現在將戒律歸納為一類，並用五種情況來區分，那麼佛陀興教的用意就可以明白了。 第一，從遮戒（Śīla that prevents unwholesome actions）和性戒（Śīla against actions that are inherently evil）來區分，那麼戒律就貫通了化導和制止兩方面。遮戒是因為有了過失才制定，然而性戒雖然文字上看似寬鬆，但實際上意義非常重要，指的是所有重戒都可能有開緣的情況。雖然有開緣，但實際上開了就等於犯戒，即使成就了持戒，持守起來也確實困難。例如，淫慾即使一時快樂，之後的三時（過去、現在、未來）都沒有快樂；譭謗他人，則始終要慈悲救護。既然是根本的貪嗔，又怎麼能禁止內心沒有放逸呢？所以要知道，性戒的意義在於緊急防護。 遮戒往往是制止有害的行為，如果有利就可以開許。開了之後如果出現過失，就恢復原來的禁制。這難道不是爲了儲存世俗的教化，恐怕人們墜入枉死的深坑嗎？大慈大悲的佛陀設立教義，用意只是爲了檢查過失。所以，《毗尼母論》（Vinaya-mātṛkā）詳細地設立了緩急兩種儀軌，讓人可以尋找到通達的方法。 第二，從開戒和制戒來考察，教義就貫通了過去和未來。所以下文說：『因為世尊（Bhagavān）是一切智人（Sarvajña），所以制定了戒律之後又開許，開許之後又重新制定。』這貫通了未來的教義。例如，《五分律》（Pañcavargika-vinaya）中說：『即使是我所制定的，如果在其他地方不被認為是清凈的，那麼就不應該應用。即使不是我所制定的，如果在其他地方必須實行，那麼就不得不實行。』這是如來（Tathāgata）在世時的教義。然而，這兩種教義相互融合，彼此兼顧。 第三，從果報的強弱來看，教義也應該重複聽聞。就制戒而言，要深入防範，限制範圍；就修行而言，則山居和世俗不同。 第四，以根機和領悟為先，教門的輕重導致差別。五部（Pañcavargika）的異執難道不是這樣嗎？ 第五，從事相和法理相對來看，法理是楷模，違背了法理，事相就不能成就。事相通達情性，所以隨著境界制定其得失，或者依託三性（trisvabhāva）的因緣，或者隨著世俗的譏嫌而產生。且略微引用這些條文，略微知道方向。總的來說，包容一切的，莫不是爲了拯救凡庸的心，懷著泥濘的太陽而興起教義。所以經文中說：『世尊（Bhagavān）為什麼制定增戒學？』爲了調伏貪嗔癡三毒（triṣ viṣa）。『什麼是學？』爲了求證四果（catuḥ phala）。』下文還有很多。
【English Translation】 English version: Doctrines do not arise in isolation; they must be due to people. Since people's capacities differ, doctrines cannot be uniform. Therefore, the methods and rules used to embrace, guide, and propagate the Dharma are indeed diverse. The key lies in grasping their fundamental meaning, but it is indeed difficult to sort out their logical threads. Therefore, the aim of examining through the establishment of precepts is to make people understand what constitutes upholding the precepts and what constitutes violating them, understanding that the Buddha's intention is to avoid faults. Now, classifying the precepts into one category and distinguishing them with five cases, the intention of the Buddha's establishment of teachings can be understood. First, distinguishing between prohibitive precepts (Śīla that prevents unwholesome actions) and nature precepts (Śīla against actions that are inherently evil), the precepts then encompass both aspects of guiding and restraining. Prohibitive precepts are established because of faults, but nature precepts, although seemingly lenient in wording, are actually very important in meaning, referring to situations where all major precepts may have exceptions. Although there are exceptions, in reality, opening them is equivalent to violating the precepts. Even if one achieves upholding the precepts, it is indeed difficult to maintain. For example, with lust, even if there is temporary pleasure, there is no pleasure in the three times (past, present, future); with slandering others, one must always be compassionate and provide salvation. Since they are the fundamental greed and anger, how can one prevent the mind from being unrestrained? Therefore, one must know that the meaning of nature precepts lies in urgent protection. Prohibitive precepts often restrain harmful actions, and if it is beneficial, it can be permitted. If faults arise after opening them, the original prohibitions are restored. Is this not to preserve the teachings of the world, fearing that people will fall into pits of wrongful death? The Buddha (Bhagavān) of great compassion established doctrines with the intention of examining faults. Therefore, the Vinaya-mātṛkā establishes detailed procedures for both urgent and gradual matters, allowing people to find a way to achieve understanding. Second, examining from the opening and establishing of precepts, the doctrines then encompass the past and the future. Therefore, the following text says: 'Because the World-Honored One (Bhagavān) is the All-Knowing One (Sarvajña), he established precepts and then permitted exceptions, and after permitting exceptions, he re-established them.' This encompasses the teachings of the future. For example, the Pañcavargika-vinaya says: 'Even if it is what I have established, if it is not considered pure in other places, then it should not be applied. Even if it is not what I have established, if it must be practiced in other places, then it must be practiced.' This is the teaching of the Tathāgata when he was in the world. However, these two teachings are mutually integrated and encompass each other. Third, from the perspective of the strength of karmic retribution, the doctrines should also be heard repeatedly. In terms of establishing precepts, one must deeply guard against and limit the scope; in terms of practice, living in the mountains and living in the world are different. Fourth, taking capacity and understanding as the priority, the lightness and heaviness of the teachings lead to differences. Isn't this the case with the different interpretations of the five schools (Pañcavargika)? Fifth, from the perspective of the relationship between phenomena and principles, principles are the model, and if one violates the principles, phenomena cannot be achieved. Phenomena understand emotions, so one establishes gains and losses according to the circumstances, either relying on the conditions of the three natures (trisvabhāva), or arising from the ridicule of the world. Let's briefly cite these articles to know the direction. In general, what encompasses everything is nothing more than saving the hearts of ordinary people, establishing doctrines with the sun covered in mud. Therefore, the scripture says: 'Why did the World-Honored One (Bhagavān) establish the increased precepts?' To subdue the three poisons (triṣ viṣa) of greed, anger, and ignorance. 'What is learning?' To seek the four fruits (catuḥ phala).' There is much more below.
門中所述制意止隨前事。令後進者尋條知本焉。
第二制教輕重意。輕重兩意裁斷寔難。何者。原彼能施之教。教主窮機之人。又推此所為之人。人唯應藥之器。所以藥病相扣。利潤無方。豈可以情斷寧復言論測也。雖然重核其遠標。實被于來裔。在文自顯。何假證成。今序斯大略所謂有七。一興厭漸頓。二結正業科。三報果不同。四攝趣優劣。五起情虛實。六開制互立。七約行彰異。如誼靜二儀也。凡此諸例並制教之本懷據斷之宗體。
第三對事約教判處意。自佛法東流幾六百載。諸師穿鑿判割是非競封同異不可稱說。良由尋討者不識宗旨。行事者昏于本趣。故須學師必約經遠。執教必佩真文。何事被于毀譏。豈復淪乎蚩責。今判其持犯。還約其受體。體既四分而受。豈得異部明隨。猶恐不曉大綱。更示其分齊。謂輒將己所學者判他持犯。脫罹愆失。其唯不學愚癡。今通立定格共成較準。一披條領釋然大觀。
第四用諸部文意。統明律藏。本實一文。但為機悟不同致令諸計嶽立。所以隨其樂欲成立己宗。競采大眾之文用集一家之典。故有輕重異勢。持犯分涂。有無遞出。廢興互顯。今立四分為本。若行事之時必須用諸部者不可不用。故善見云。毗尼有四法。諸大德有神通者抄出令人知。一本者。
【現代漢語翻譯】 現代漢語譯本：門中所述的『制意』（制定戒律的意圖）在於阻止隨順之前的錯誤做法，以便後來的學習者能夠按照條文尋找到根本原因。
第二，制定教規的輕重意圖。裁斷輕重兩種意圖確實困難。為什麼呢？因為要考慮到能施教的佛陀，他是窮盡一切機宜的人；又要推究接受教誨的人，他們只是應病服藥的器皿。所以，藥物與病情相互對應，利益無窮。怎麼可以用常情來判斷，又怎麼可以用言論來揣測呢？雖然如此，還是要著重考察其長遠的目標，實際上是爲了後代著想。這些在經文中自然會顯現，何必再加以證明呢？現在簡要地敘述其大概，總共有七個方面：一是興起厭離和漸進、頓悟；二是總結正業的科目；三是報應果報的不同；四是攝受引導的優劣；五是生起情感的虛實；六是開許和制止的相互設立；七是依據修行來彰顯差異，例如誼靜二儀（指比丘和比丘尼的威儀）。凡是這些例子，都是制定教規的根本意圖，是據以判斷的根本準則。
第三，針對具體事件，依據教規進行判處的意圖。自從佛法東傳以來，已經有六百多年了。各位法師穿鑿附會，對是非進行分割，爭相標榜相同和差異，這種情況不可勝數。這是因為尋究佛法的人不瞭解宗旨，行事的人不明白根本意趣。所以，學習的人必須依據經典，執持教規的人必須佩戴真實的經文。什麼事情會遭到譭謗譏諷？什麼事情會淪為輕視責備？現在判斷持戒和犯戒，還是要依據所受的戒體。戒體既然是按照四分律來受的，怎麼能按照其他部派來明白隨順呢？恐怕還不明白大的綱要，所以進一步說明其分界。就是說，如果隨意將自己所學的用來判斷他人持戒或犯戒，一旦觸犯過失，那是因為不學習的愚癡。現在通盤設立一定的標準，共同形成比較的準則。一旦披閱條文，就能領會而有大的觀照。
第四，運用各部律藏的文句意旨，來統合明白整個律藏。律藏原本是一個整體，只是因為眾生的根機悟性不同，才導致各種計較像山嶽一樣聳立。所以，人們隨著自己的喜好來成立自己的宗派，爭相採納大眾的文句，用來彙集成自己一家的典籍。因此，就有了輕重不同的態勢，持戒和犯戒的區分，有和無的交替出現，廢止和興盛的相互顯現。現在以四分律為根本。如果行事的時候必須引用其他部派的文句，也不可不用。所以《善見律毗婆沙》說：『毗尼有四種方法，有神通的諸位大德抄錄出來使人知道。』一本者（指根本）。
【English Translation】 English version: The 'intended purpose of the precepts' (zhi yi, the intention behind establishing the precepts) mentioned in the school is to prevent following previous wrongdoings, so that later learners can find the root cause by following the articles.
Second, the intention behind the weight of the established precepts. It is indeed difficult to judge the weight of the two intentions. Why? Because we must consider the Buddha who bestows the teachings, he is the one who has exhausted all opportunities; and we must also consider the people who receive the teachings, they are merely vessels for taking medicine according to their illness. Therefore, the medicine and the illness correspond to each other, and the benefits are infinite. How can we judge with ordinary emotions, and how can we speculate with words? Nevertheless, we must focus on examining its long-term goals, which are actually for the sake of future generations. These will naturally appear in the scriptures, so why bother to prove them again? Now, briefly describe its outline, there are seven aspects in total: First, the arising of aversion and gradual and sudden enlightenment; second, summarizing the subjects of right action; third, the differences in retribution and consequences; fourth, the advantages and disadvantages of receiving and guiding; fifth, the truth and falsehood of arising emotions; sixth, the mutual establishment of permission and prohibition; seventh, highlighting the differences based on practice, such as the dignified conduct of monks and nuns (yi jing er yi). All these examples are the fundamental intention of establishing the precepts, and the fundamental criteria for judgment.
Third, the intention of judging specific events based on the precepts. Since the eastward transmission of Buddhism, it has been more than six hundred years. Various masters have been interpreting and dividing right and wrong, competing to promote similarities and differences, which is countless. This is because those who seek the Dharma do not understand the purpose, and those who act do not understand the fundamental intention. Therefore, those who study must rely on the scriptures, and those who uphold the precepts must wear the true texts. What things will be subject to slander and ridicule? What things will be reduced to contempt and blame? Now, judging the upholding and violating of precepts still depends on the precepts received. Since the precepts are received according to the Dharmaguptaka Vinaya (Si Fen Lu), how can we understand and follow them according to other schools? Fearing that you do not understand the big picture, I will further explain its boundaries. That is to say, if you arbitrarily use what you have learned to judge whether others are upholding or violating the precepts, if you commit a mistake, it is because of the ignorance of not learning. Now, we will establish certain standards in a comprehensive manner to form a common basis for comparison. Once you read the articles, you can understand and have a great view.
Fourth, use the sentences and meanings of various Vinaya texts to integrate and understand the entire Vinaya. The Vinaya was originally a whole, but because the faculties and understanding of sentient beings are different, various calculations stand like mountains. Therefore, people establish their own schools according to their own preferences, and compete to adopt the sentences of the masses to compile their own classics. Therefore, there are different situations of lightness and weight, distinctions between upholding and violating precepts, alternating appearances of existence and non-existence, and mutual manifestations of abolition and prosperity. Now, take the Dharmaguptaka Vinaya (Si Fen Lu) as the foundation. If it is necessary to quote the sentences of other schools when acting, it is also impossible not to use them. Therefore, the Samantapasadika (Shan Jian Lu Pi Po Sha) says: 'There are four methods of Vinaya, and great virtues with supernatural powers copy them out to let people know.' One book (referring to the root).
謂一切律藏。二隨本三法師語者。謂佛先說本。五百羅漢廣分別流通。即論主也。四意用。謂以意方便度用及三藏等廣說也。先觀根本。次及句義。后觀法師語。與文句等者用。不等者莫取(第六卷中廣明律師法)。正文如此。然行藏之務實難。取捨之義非易。且述其大詮以程無惑。謂此宗中文義俱圓約事無缺者當部自足。何假外求。余有律文不了。事在。廢前有義無文無文有事。如斯眾例並取外宗成此一部。又所引部類必取義勢相關者可用證成。必緩急重輕是非條別者準論不取。故文列四說令勘得失。十誦墨印義亦同之。若此以明則心境相照。動合規猷。繁略取中理何晦沒。若不鏡覽諸部偏執一隅。涉事事則不周。挍文文無可據。遂師心臆見各競是非。互指為迷誠由無教。若四分判文有限。則事不可通行。還用他部之文以成他部之事。或二律之內文義雙明。則無由取捨。便俱出正法。隨意採用。然行用正教親自披閱。恐傳聞濫真故也。又世中持律略有六焉。一唯執四分一部不用外宗(如持衣說藥之例文無止但手持而已)。二當部缺文取外引用(即用十誦持衣加藥之類)。三當宗有義文非明瞭(謂狂顛足數睡聾之類)。四此部文義具明而是異宗所廢(如舍凈地直言說戒之類)。五兼取五藏通會律宗(如長含中不冷更試
外道)。六終窮所歸大乘至極(如楞伽涅槃僧坊無煙禁斷酒肉五辛八不凈財之類)。此等六師各執正言無非聖旨。但由通局兩見故有用解參差。此鈔所宗意存第三第六。余亦參取得失隨機。知時故也。
第五文義決通意。夫理本絕名。故立名標其宗極。名隨事顯。故對事而備斯文。然考斯律藏言事並周。但為年代渺邈聲彩靡追。法為時移事多殘缺。加以五師捃拾情見不同。重由翻譯失旨妄生構立。又為抄寫錯漏相承傳濫。所以至於尋究紛慮良多。今總會之以通其大見。若文義俱闕。則可舉一以例諸。或就理有而成前事。或在文雖具而於義有闕。便以義定之。故論言。以理為正故也。或義雖必立當部無文。則統關諸部以息余謗。然文義決通誠難廢立。自非深明律相善達開遮。不然便有累于自心固無益於他境。故律云。文義俱同。文同義異。文異義同。文義俱異。具舒進止不勞敘釋。然決判是非者。必總通律藏之旨。並識隨經之文。如上六師所明。乃可究斯教跡。故十誦云。比丘有三事決定知毗尼相。一本起。二結戒。三隨結。應思惟觀察二部戒律並及義解毗尼增一開遮輕重。如五大色是不凈遮。非色凈不遮。如是等籌量本末已用也。明瞭論亦云。比丘能知五相名解毗尼。不看他面。文略同上。廣如彼說。
【現代漢語翻譯】 現代漢語譯本：外道）。六種終極歸宿都指向大乘的至高境界（例如《楞伽經》、《涅槃經》以及僧房中禁止煙火、禁斷酒肉五辛、不凈之財等規定）。這六位導師各自堅持自己的正確言論，都認為自己符合聖人的旨意。只是因為理解的範圍和角度不同，所以運用和解釋上存在差異。這部鈔本主要依據第三和第六位導師的觀點，同時也參考其他導師的觀點，揚長避短，隨機應變，這是因為要順應時勢。
第五，文義決通的意義。真理本身是無法用語言表達的，所以設立名稱是爲了標明其根本宗旨。名稱隨著事物而顯現，所以針對事物而完備這些文字。然而考察律藏，其中記載的事項非常詳盡。但因為年代久遠，聲音和色彩都難以追尋。佛法因為時代變遷而變化，很多事情已經殘缺不全。再加上五位律師的收集整理帶有各自的情感和見解，又因為翻譯失誤而產生了錯誤的理解和構想。再加上抄寫過程中的錯誤和遺漏，相互傳抄導致謬誤。所以導致研究和探究時產生很多困惑。現在將各種觀點綜合起來，是爲了貫通其主要見解。如果文字和意義都缺失，那麼可以舉出一個例子來類推其他。或者根據道理推導出之前發生的事情。或者文字雖然完整，但意義有所欠缺，就用道理來確定其意義。所以《論》中說：『以理為準』。或者意義上必須成立，但本部分經典中沒有相關文字，那麼就參考其他部分的經典，以消除其他誹謗。然而，文義決通確實難以廢除或設立。如果不是深入瞭解律相，善於通達開遮，那麼就會給自己帶來困擾，也無益於他人。所以律中說：『文字和意義都相同，文字相同意義不同，文字不同意義相同，文字和意義都不同。』這些情況的取捨進退，不需要再詳細解釋。然而，判斷是非的人，必須全面通曉律藏的宗旨，並且瞭解隨經文的含義。就像上面六位導師所闡述的那樣，才能探究佛教的軌跡。《十誦律》中說：『比丘有三件事必須確定地知道毗尼的相狀：一是本起，二是結戒，三是隨結。』應該思考和觀察二部戒律以及義解、毗尼、增一、開遮、輕重。例如五大色是不凈的遮蓋，非色清凈則不遮蓋。像這樣衡量事情的本末，已經足夠使用了。《明瞭論》也說：『比丘能夠知道五種相狀，才能稱爲了解毗尼，不看別人的臉色。』文字簡略，與上面所說類似。詳細內容可以參考該論。
【English Translation】 English version: (External paths). The six ultimate destinations all point to the supreme state of Mahayana (such as the Lankavatara Sutra, Nirvana Sutra, and the regulations in monasteries prohibiting fire, alcohol, meat, the five pungent roots, and impure wealth). These six teachers each adhere to their own correct statements, believing they are in accordance with the Buddha's teachings. However, due to differences in the scope and perspective of their understanding, there are discrepancies in their application and interpretation. This commentary primarily relies on the views of the third and sixth teachers, while also referencing the views of other teachers, adopting their strengths and avoiding their weaknesses, adapting to circumstances, because it is necessary to adapt to the times.
Fifth, the meaning of resolving textual and doctrinal discrepancies. Truth itself cannot be expressed in language, so names are established to mark its fundamental purpose. Names appear along with things, so these texts are perfected in relation to things. However, examining the Vinaya Pitaka, the matters recorded therein are very detailed. But because of the remoteness of the era, the sounds and colors are difficult to trace. The Dharma changes because of the changing times, and many things are incomplete. In addition, the collection and arrangement of the five lawyers are colored by their own emotions and opinions, and errors in translation have led to incorrect understandings and conceptions. Furthermore, errors and omissions in the copying process have led to the transmission of falsehoods. Therefore, studying and exploring these texts leads to much confusion. Now, integrating various viewpoints is to connect their main insights. If both the text and meaning are missing, then one example can be used to infer others. Or, based on reason, infer what happened before. Or, if the text is complete but the meaning is lacking, then use reason to determine its meaning. Therefore, the Shastra says: 'Take reason as the standard.' Or, if it is necessary to establish something in meaning, but there is no relevant text in this section of the scriptures, then refer to other sections of the scriptures to eliminate other slanders. However, resolving textual and doctrinal discrepancies is indeed difficult to abolish or establish. If one does not deeply understand the characteristics of the Vinaya and is not good at understanding the opening and closing, then it will bring trouble to oneself and will not benefit others. Therefore, the Vinaya says: 'The text and meaning are the same, the text is the same but the meaning is different, the text is different but the meaning is the same, the text and meaning are different.' The acceptance and rejection of these situations do not need to be explained in detail. However, those who judge right and wrong must fully understand the purpose of the Vinaya Pitaka and understand the meaning of the sutras. Just like the six teachers mentioned above, one can explore the traces of Buddhism. The Sarvastivada Vinaya says: 'Bhikkhus must know three things for sure about the characteristics of the Vinaya: first, the origin; second, the establishment of precepts; and third, the subsequent establishment.' One should think and observe the two sets of precepts, as well as the meaning, Vinaya, Ekottarika, opening and closing, lightness and heaviness. For example, the five great colors are the covering of impurity, and non-color purity does not cover. Measuring the beginning and end of things like this is enough to use. The Samantapasadika also says: 'A Bhikkhu who can know the five characteristics can be called understanding the Vinaya, without looking at other people's faces.' The text is brief and similar to what is said above. For details, please refer to that treatise.
第六教所詮意。詮教之文文雖浩博。撮其大趣止明持犯。然持犯之境境通內外。內謂行心之結業。外謂情事之順違。但令教行相循始終無犯則為持也。若生來不學於法無聞。修造善惡義兼福罰。今欲科罪。但使與教相應。不問事情虛實。併名犯也。此通名持犯也。若結篇正罪窮諸治罰。必令束其方便攬成業果。使量據核其實情。輕重得於理教。則斷割皎然。更何蕪濫。此別名持犯也。
第七道俗七部立教通局意。顯理之教乃有多途。而可以情求大分為二。一謂化教。此則通於道俗。但泛明因果識達邪正。科其行業沉密而難知。顯其來報明瞭而易述。二謂行教。唯局于內眾定其取捨立其網致。顯于持犯決于疑滯。指事曲宣文無重覽之義。結罪明斷事有再科之愆。然則二教循環非無相濫。舉宗以判理自彰矣。謂內心違順托理為宗則準化教。外用施為必護身口便依行教。然犯化教者但受業道一報。違行教者重增聖制之罪。故經云。受戒者罪重不受者罪輕。文廣自明所以更分者。恐迷二教之宗體妄述業行之是非。故立一門永用蠲別。
第八僧尼二部行事通塞意。然二部同戒同制則事法相同。行用儀式類準僧法。具在諸門。隨事詳用。若辨成犯相者戒本自分。隱而難知者具在隨相。余有約位之戒。謂輕重不同有無互
【現代漢語翻譯】 現代漢語譯本： 第六，所詮釋的意義。詮釋教義的文字雖然浩瀚廣博，但概括其主要旨趣，僅在於闡明『持』（遵守）和『犯』（違犯）。然而，『持』和『犯』的範圍，貫通內外。『內』指的是內心行為所結下的業果，『外』指的是情理事務的順從或違背。只要教義和行為相互遵循，始終沒有違犯，就稱為『持』。如果生來沒有學習佛法，沒有聽聞教義，所修造的善惡行為兼有福報和懲罰的含義，現在想要判罪，只要與教義相應，不問事情的虛實，都稱為『犯』。這統稱為『持犯』。 如果確定篇章的正罪，窮盡各種懲治，必須使其約束方便之門，攬取成就業果。使衡量依據覈實其真實情況，輕重符合義理和教義，那麼判斷就會清晰明瞭，更不會有蕪雜錯亂。這分別稱為『持犯』。
第七，道俗七部確立教義的共通和侷限的意義。闡明義理的教義有很多途徑，但可以從情理上尋求，大致分為兩種。一種稱為『化教』（pariṇāmanā-dharma，教化之法），這種教義通用於出家和在家之人，只是泛泛地闡明因果，認識通達邪惡和正當。考察其行業，隱秘而難以知曉；顯現其來世的報應，明白而容易敘述。另一種稱為『行教』（pratipatti-dharma，修行之法），只侷限於僧團內部，確定其取捨，建立其綱領和細則。顯現其『持』和『犯』，決斷其疑惑和滯礙。針對具體事情詳細宣說，文字沒有重複閱讀的意義；確定罪行明確果斷，事情有再次判罪的過失。然而，這兩種教義循環往復，並非沒有相互混淆之處。舉出其宗旨加以判斷，義理自然就彰顯了。即內心違背或順從，以義理為宗旨，就遵循『化教』；外在行為舉止，必須守護身口意，就依從『行教』。然而，違犯『化教』的人，只承受業道的一種報應；違背『行教』的人，會加重違背聖制的罪過。所以經書上說：『受戒的人罪重，不受戒的人罪輕。』文字廣泛地闡明了這個道理。之所以要進一步區分，是恐怕迷惑兩種教義的宗旨和本體，胡亂敘述業行的是非。所以確立一個門徑，永遠用來區分辨別。
第八，僧尼二部行事的共通和差異的意義。僧人和尼姑二部，戒律和制度相同，所以行事方法相同。行用儀式，類似遵循僧人的方法，都記載在各種門類之中，根據具體事情詳細使用。如果要辨別成就違犯的相狀，戒本各自不同。隱秘而難以知曉的，都記載在《隨相》之中。其餘還有關於品位的戒律，即輕重不同，有無互異。
【English Translation】 English version: Sixth, the meaning of what is explained. Although the texts explaining the teachings are vast and extensive, summarizing their main purpose is only to clarify 'holding' (observance) and 'violation' (transgression). However, the scope of 'holding' and 'violation' permeates both internal and external aspects. 'Internal' refers to the karmic consequences of mental actions, while 'external' refers to the compliance or non-compliance with reason and affairs. As long as the teachings and actions follow each other and there is no violation from beginning to end, it is called 'holding'. If one is born without learning the Dharma and has not heard the teachings, the good and evil actions they cultivate have the meaning of both blessings and punishments. If one now wants to judge a crime, as long as it corresponds to the teachings, regardless of the truth or falsehood of the matter, it is called 'violation'. This is collectively called 'holding and violation'. If determining the main crime of a chapter and exhausting all kinds of punishments, it is necessary to restrain the means of convenience and embrace the accomplishment of karmic results. Make the measurement based on verifying the actual situation, and the severity conforms to reason and teachings, then the judgment will be clear and distinct, and there will be no confusion or disorder. This is separately called 'holding and violation'.
Seventh, the meaning of the commonality and limitations of establishing teachings for the seven divisions of monastics and laity. There are many ways to explain the principles, but they can be sought from reason and roughly divided into two types. One is called 'transformative teaching' (pariṇāmanā-dharma), which is common to both monastics and laity, and only generally explains cause and effect, and recognizes and understands evil and righteousness. Examining their actions, they are secret and difficult to know; revealing their future retribution, they are clear and easy to describe. The other is called 'practice teaching' (pratipatti-dharma), which is limited to the monastic community, determines its acceptance and rejection, and establishes its outline and details. It reveals its 'holding' and 'violation', and resolves its doubts and stagnation. It explains in detail specific matters, and the text has no meaning of repeated reading; determining the crime is clear and decisive, and the matter has the fault of being judged again. However, these two teachings circulate and are not without mutual confusion. Judging by its purpose, the principle will naturally be revealed. That is, if the mind violates or complies, taking principle as its purpose, then follow the 'transformative teaching'; external behavior must protect body, speech, and mind, then rely on the 'practice teaching'. However, those who violate the 'transformative teaching' only receive one retribution of the karmic path; those who violate the 'practice teaching' will increase the sin of violating the sacred system. Therefore, the scriptures say: 'Those who receive precepts have a heavy sin, and those who do not receive precepts have a light sin.' The text widely explains this principle. The reason for further distinguishing is to avoid confusing the purpose and essence of the two teachings and recklessly describing the right and wrong of karmic actions. Therefore, establish a path to permanently distinguish and differentiate.
Eighth, the meaning of the commonality and differences in the actions of the two divisions of monks and nuns. The two divisions of monks and nuns have the same precepts and systems, so the methods of action are the same. The rituals of practice are similar to following the methods of monks, and are recorded in various categories, and are used in detail according to specific matters. If you want to distinguish the appearance of achieving a violation, the precepts are different. Those that are hidden and difficult to know are recorded in the 'Following Aspects'. There are also precepts about rank, that is, the severity is different, and the existence or non-existence is different.
缺犯同緣異。而是當世盛行種相難知者。及別行眾行等法方列尼別行法中。此但分其宗類。猶未顯其來詮。諸有不同之意具在大疏。
第九下三眾隨行異同意。二眾沙彌若約戒體同大僧無作。撿其本數唯顯於十。就余隨行。類等塵沙。結罪居第五篇。就位。在諸戒末。自外行法不同取捨有異者。各就別篇具明。式叉摩那六法是其學宗。戒體更不重發。自余隨行對治同諸三眾學之。必有不同具如尼別法所顯。
第十明鈔者。引用正文去濫傳真科酌意。初明引用正經。次明世中偽說。后明鈔興本意。初言正本者。僧祇律(是根本部余是五部)。曇無德部(四分律也鈔者所宗)。薩婆多部(十誦律也)。彌沙塞部(五分律也)。迦葉遺部(解脫律此有戒本)。婆粗富羅部(律本未至。此依大集別)。毗尼母論。善見論。摩得勒伽論。薩婆多論(並傳)。毗奈耶律。明瞭論(釋正量部。並真諦三藏疏)。五百問法出要律儀(梁武帝準律集)。自餘眾部文廣不列。並大小乘經及以二論與律相應者名隨經律。並具入正錄。如費長房開皇三寶錄十五卷中。次明諸師異執。法聰律師。覆律師(出疏六卷)。光律師(兩度出疏)。理．隱．樂三師(各出抄)。遵統師(疏八卷)。淵律師(有疏)。云．暉．愿三師(各自出抄
【現代漢語翻譯】 現代漢語譯本： 缺犯的因緣相同，但罪行不同。這是因為當今世上盛行的各種表相難以辨識。以及別行眾行等法，才在尼別行法中列出。這裡只是區分其宗派類別，尚未闡明其來龍去脈。各種不同的見解都詳細記載在大疏中。
第九，下三眾隨行異同意。二眾沙彌如果從戒體的角度來看，與大僧的無作戒相同。但考察其具體條目，只顯現出十條。至於其他的隨行，種類繁多如塵沙。結罪歸於第五篇。從地位上來說，位於所有戒條的末尾。至於其他的行法，如果取捨不同，則各自在不同的篇章中詳細說明。式叉摩那的六法是其學習的宗旨。戒體不再重複闡述。至於其他的隨行，對治方法與三眾相同。如果有什麼不同，都詳細記載在尼別法中。
第十，闡明鈔的意義。引用正文是爲了去除濫傳，傳達真正的科判和酌情處理的意圖。首先闡明引用正經。其次闡明世俗中的虛假說法。最後闡明鈔興起的本意。首先說正本，指的是僧祇律（是根本部，其餘是五部）。曇無德部（四分律，是鈔的作者所宗）。薩婆多部（十誦律）。彌沙塞部（五分律）。迦葉遺部（解脫律，此有戒本）。婆粗富羅部（律本未至，此依大集別）。毗尼母論。善見論。摩得勒伽論。薩婆多論（以上都已傳入）。毗奈耶律。明瞭論（解釋正量部，由真諦三藏疏解）。五百問法出要律儀（梁武帝根據律典彙集）。其餘各部的經典內容廣泛，不一一列舉。以及大小乘經典以及與律典相應的二論，都稱為隨經律。都收入正錄。如費長房《開皇三寶錄》第十五卷中所記載的。其次闡明諸位律師的不同見解。法聰律師。覆律師（著有疏六卷）。光律師（兩次著疏）。理、隱、樂三位律師（各自著抄）。遵統師（著有疏八卷）。淵律師（有疏）。云、暉、愿三位律師（各自著抄）。
【English Translation】 English version: Differences arise even when the causes of transgression are the same, due to the difficulty in discerning the prevalent characteristics of the age. Therefore, the 'separate practices of the assembly' and other such laws are listed in the 'separate practices for nuns'. This only distinguishes their sectarian categories and does not yet reveal their origins. All differing opinions are detailed in the Great Commentary (大疏).
Ninth, the three lower assemblies (下三眾) differ in their practices but agree in their intentions. If the two assemblies of Shramaneras (沙彌, novice monks) are considered in terms of the precepts they embody, they are the same as the unexpressed precepts (無作) of the great Sangha (大僧, monastic community). Examining their fundamental number, only ten are evident. As for the remaining practices, they are as numerous as grains of sand. The resulting offenses are classified in the fifth section. In terms of their position, they are at the end of all precepts. As for other practices where acceptance and rejection differ, each is explained in detail in separate sections. The six rules for Shikshamanas (式叉摩那, female trainees) are their learning principles. The precepts they embody are not repeated. As for the remaining practices, their countermeasures are the same as those of the three assemblies. If there are any differences, they are detailed in the 'separate practices for nuns'.
Tenth, clarifying the meaning of the 'compilation' (鈔). Quoting the original text is to eliminate misinterpretations and convey the true classification (科判) and intention of discretionary handling. First, it clarifies the citation of the correct Sutras. Second, it clarifies the false teachings in the world. Finally, it clarifies the original intention of the compilation's emergence. First, the 'original texts' refer to the Mahasanghika Vinaya (僧祇律, the fundamental school, the rest are the five schools). The Dharmaguptaka school (曇無德部, the Four-Part Vinaya (四分律), which is the school the compiler relies on). The Sarvastivada school (薩婆多部, the Ten Recitation Vinaya (十誦律)). The Mahisasaka school (彌沙塞部, the Five-Part Vinaya (五分律)). The Kasyapiya school (迦葉遺部, the Liberation Vinaya (解脫律), which has a Pratimoksha (戒本)). The Vatsiputriya school (婆粗富羅部, the Vinaya text has not arrived, this relies on the separate collection of the Great Collection (大集)). The Vinaya-matrika (毗尼母論). The Samantapasadika (善見論). The Matrka (摩得勒伽論). The Sarvastivada-vinaya-vibhasa (薩婆多論) (all transmitted). The Vinaya-sutra (毗奈耶律). The Abhidharma-nyayanusara (明瞭論) (explaining the Zhengliangbu (正量部), commented on by the Tripitaka Master Paramartha (真諦三藏)). The 'Five Hundred Questions on the Essentials of the Law and Ritual' (五百問法出要律儀) (compiled by Emperor Wu of Liang (梁武帝) based on the Vinaya). The texts of other schools are extensive and not listed one by one. And the Mahayana and Hinayana Sutras and the two treatises that correspond to the Vinaya are called 'Sutras and Vinaya'. All are included in the official record. As recorded in the fifteenth volume of Fei Changfang's (費長房) 'Kaiyuan Catalogue of the Three Jewels' (開皇三寶錄). Second, it clarifies the different views of the various Vinaya masters. Vinaya Master Facong (法聰律師). Vinaya Master Fu (覆律師) (authored a commentary in six volumes). Vinaya Master Guang (光律師) (authored commentaries twice). The three masters Li (理), Yin (隱), and Le (樂) (each authored a compilation (抄)). Master Zuntong (遵統師) (authored a commentary in eight volumes). Vinaya Master Yuan (淵律師) (has a commentary). The three masters Yun (云), Hui (暉), and Yuan (愿) (each authored a compilation).
疏)。洪勝二師(有抄)。首律師(有疏二十卷)。礪律師(有疏十卷)。基律師(有疏)。已外曇瑗僧祐靈裕諸師已下及江表。關內河南。蜀部諸餘流傳者。並具披括一如義鈔。次明世中偽經。諸佛下生經。六帙凈行優婆塞經十卷。獨覺論。金棺經。救疾經。罪福決疑經。毗尼決正論。優波離論。普決論。阿難請戒律論。迦葉問論。大威儀請問論。五辛經。寶鬘論。唯識普決論。初教經。罪報經。日輪供養經。乳光經。應供行經。福田報應經。寶印經。沙彌論。文殊請問要行論。提謂經。如是等人造經論總有五百四十餘卷。代代漸出。文義淺局多附世情。隋朝久已焚除。愚叢猶自濫用。且述與律相應者。如前所列。余文存略。后明鈔興本意。夫鈔者固令撮略正文包括諸意也。余智同螢曜。量實疏庸。何敢輕侮猷言。動成戲論。雖然學有所承。承必知本。每所引用先加覆撿。於一事之下廢立意多。諸師所存情見繁廣。今並刪略止存文證。及教通餘論理相難知。自非通解。焉能究盡。具如集義鈔所顯。而抄略證文多不具委。但取文義堪來入宗者。自外不盡之文。必欲尋討知其始末。則非鈔者之意。故文云。諸比丘欲不具說文句。佛言聽之。毗尼母論云。佛令引要言妙辭直顯其義。庶令臨機有用無待訪於他人。即事即行。
【現代漢語翻譯】 現代漢語譯本： 洪勝二師（有抄本）。首律師（有疏二十卷）。礪律師（有疏十卷）。基律師（有疏）。此外，曇瑗、僧祐、靈裕等諸位法師以及江表、關內河南、蜀部等地流傳的，都詳細披閱，一如《義鈔》。 其次說明世間流傳的偽經，如《諸佛下生經》、《六帙凈行優婆塞經》（十卷）、《獨覺論》、《金棺經》、《救疾經》、《罪福決疑經》、《毗尼決正論》、《優波離論》、《普決論》、《阿難請戒律論》、《迦葉問論》、《大威儀請問論》、《五辛經》、《寶鬘論》、《唯識普決論》、《初教經》、《罪報經》、《日輪供養經》、《乳光經》、《應供行經》、《福田報應經》、《寶印經》、《沙彌論》、《文殊請問要行論》、《提謂經》等，這些人所造的經論總共有五百四十餘卷，代代逐漸出現，文義淺顯侷限，多附會世俗人情。隋朝時早已焚燬，但愚昧之徒仍然濫用。且只敘述與戒律相應的，如前面所列。其餘的文字則省略。 後面說明撰寫《鈔》的本意。所謂《鈔》，本來就是爲了撮取簡略的正文，包括各種意義。我的智慧如同螢火蟲的光芒，見識實在疏淺平庸，怎敢輕慢前人的言論，妄動而成為戲論呢？雖然學有所承，但繼承必須知道根本。每次引用都先加以覆核檢查，對於一件事的取捨，意圖很多。諸位法師所持的情感見解繁雜廣博，現在一併刪略，只保留文證，以及教義相通的其餘論理，難以理解。詳細情況如《集義鈔》所顯示的。而抄略的證據文字多不完整詳細，只取文義可以用來歸入宗派的。此外沒有窮盡的文字，如果想要尋討知道它的始末，那就不是撰寫《鈔》的本意了。所以經文說：『諸位比丘想要不完整地說出文句，佛允許這樣做。』《毗尼母論》說：『佛命令引用重要的言辭和精妙的語句，直接顯明它的意義，希望臨機應變時有用，無需向他人請教，即時行事。』
【English Translation】 English version: Hong Sheng two teachers (with copies). Lawyer Shou (with twenty volumes of commentaries). Lawyer Li (with ten volumes of commentaries). Lawyer Ji (with commentaries). Besides, the teachings of teachers such as Tan Yuan, Seng You, and Ling Yu, as well as those circulating in Jiangbiao, Guannei Henan, and Shubu, have been thoroughly examined, just like the 'Yi Chao' (Commentary on the Meaning). Next, it explains the false scriptures circulating in the world, such as the 'Sutra of the Descent of All Buddhas' (Zhu Fo Xia Sheng Jing), the 'Six-Chapter Sutra of Pure Conduct for Lay Practitioners' (Liu Zhi Jing Xing You Po Sai Jing) (ten volumes), the 'Treatise on Solitary Enlightenment' (Du Jue Lun), the 'Sutra of the Golden Coffin' (Jin Guan Jing), the 'Sutra of Curing Diseases' (Jiu Ji Jing), the 'Sutra of Resolving Doubts about Sin and Merit' (Zui Fu Jue Yi Jing), the 'Treatise on Correcting Vinaya' (Pi Ni Jue Zheng Lun), the 'Treatise on Upali' (You Po Li Lun), the 'Treatise on Universal Resolution' (Pu Jue Lun), the 'Treatise on Ananda's Request for Precepts' (A Nan Qing Jie Lu Lun), the 'Treatise on Kashyapa's Questions' (Jia Ye Wen Lun), the 'Treatise on Great Dignity and Questions' (Da Wei Yi Qing Wen Lun), the 'Sutra of Five Spices' (Wu Xin Jing), the 'Treatise on Garland of Jewels' (Bao Man Lun), the 'Treatise on Universal Resolution of Consciousness-Only' (Wei Shi Pu Jue Lun), the 'Sutra of Initial Teaching' (Chu Jiao Jing), the 'Sutra of Retribution for Sins' (Zui Bao Jing), the 'Sutra of Offering to the Sun Wheel' (Ri Lun Gong Yang Jing), the 'Sutra of Milk Light' (Ru Guang Jing), the 'Sutra of Conduct for Those Worthy of Offerings' (Ying Gong Xing Jing), the 'Sutra of Retribution for Fields of Merit' (Fu Tian Bao Ying Jing), the 'Sutra of the Jewel Seal' (Bao Yin Jing), the 'Treatise on Shramanera' (Sha Mi Lun), the 'Treatise on Manjushri's Questions on Essential Practices' (Wen Shu Qing Wen Yao Xing Lun), the 'Sutra of Tividha' (Ti Wei Jing), etc. The scriptures and treatises created by these people total more than five hundred and forty volumes, gradually appearing generation after generation, with shallow and limited meanings, mostly catering to worldly sentiments. They were burned during the Sui Dynasty, but ignorant people still misuse them. Only those that correspond to the precepts are described, as listed above. The rest of the text is omitted. Later, it explains the original intention of writing the 'Chao' (Commentary). The so-called 'Chao' is originally intended to extract concise and essential texts, including various meanings. My wisdom is like the light of a firefly, and my knowledge is truly shallow and mediocre. How dare I slight the words of the predecessors and act rashly to become a laughingstock? Although learning has its inheritance, inheritance must know the root. Each time I quote, I first review and check it. There are many intentions for the acceptance or rejection of a matter. The emotions and opinions held by the various teachers are complex and extensive, and now they are all deleted, leaving only the textual evidence, and the remaining arguments that are consistent with the teachings are difficult to understand. The details are as shown in the 'Ji Yi Chao' (Collected Meanings Commentary). And the evidence texts of the excerpts are often incomplete and detailed, only taking the meaning of the text that can be used to belong to the sect. In addition, if you want to find out the beginning and end of the text that is not exhausted, then it is not the original intention of writing the 'Chao'. Therefore, the sutra says: 'If the bhikkhus want to speak the sentences incompletely, the Buddha allows it.' The 'Vinaya-matrika' (Pi Ni Mu Lun) says: 'The Buddha ordered to quote important words and subtle sentences to directly clarify their meaning, hoping that it will be useful in response to the occasion, without having to ask others, and act immediately.'
豈復疑于罪福。猶恐後代加諸不急之務增益其中。使真宗蕪穢行者致迷鳥鼠之喻復存於茲日矣。此之十條並總束諸門例科分析。若攬收不盡自下別論。夫宅身佛海餐味法流。形廁僧伍行唯三位。若遵仰正戒識達持犯。則中卷之中體相具矣。自行既成外德彰用。則上卷之中綱領存矣。自他兩德成相多途。則下卷之中毛目顯矣。此三明行無行不收。三卷攝文無文不委。然則事類相投更難量擬。若長途散釋則寡于討論。必隨相曲分便過在繁碎。今隨宜約略通結指歸。使舉領提網毛目自整。載舒載覽隨事隨依。
四分律刪繁補闕行事鈔捲上
標宗顯德篇第一
集僧通局篇第二
足數眾相篇第三
受欲是非篇第四
通辨羯磨篇第五
結界方法篇第六
僧網大綱篇第七
受戒緣集篇篇第八
師資相攝篇第九
說戒正儀篇第十
安居策修篇第十一
自恣宗要篇第十二
標宗顯德篇第一(初出宗體。后引文成德)
夫律海沖深津通萬象。雖包含無外而不宿死戶。騰岳波云而潮不過限。故凡廁豫玄門者。克須清禁無容於非。沐心道水者慕存出要無染於世。故能德益於時跡超塵網。良由非法無以光其儀。非道無以顯其德。而澆末淺識庸見之
【現代漢語翻譯】 現代漢語譯本： 又何必懷疑罪與福的報應呢？我只是擔心後世的人，在不重要的事情上增加內容，使得真正的宗旨變得荒蕪，修行的人因此迷惑，就像鳥鼠之喻再次出現一樣。這十條內容，總括了各個門類的例子，進行了分析。如果不能完全包括，就另外討論。安身於佛法的海洋，品嚐著佛法的滋味，身形列于僧團之中，行為遵循三位（指戒、定、慧）。如果能夠遵從和仰慕正確的戒律，認識和通達持戒和犯戒，那麼中卷的內容就完整地體現了。自身修行已經成就，外在的德行也顯現出來，那麼上卷的內容就儲存了綱領。自身和他人的兩種德行成就，途徑很多，那麼下卷的內容就顯現了細枝末節。這三種明行（指天眼明、宿命明、漏盡明）沒有哪一種行為沒有被包括，這三卷的內容沒有哪一種文字沒有被詳細闡述。然而，事情的類別相互投合，更難以衡量和比擬。如果長篇大論地散開解釋，就會缺乏討論。如果一定按照現象來曲折地劃分，就會過於繁瑣。現在根據適宜的情況，進行概括和總結，指出歸宿，使得提起衣領，拉起網繩，細枝末節自然就整齊了。可以展開閱讀，也可以隨時查閱，根據事情的情況來依據。
《四分律刪繁補闕行事鈔》捲上
標宗顯德篇第一（首先提出宗旨和本體，然後引用經文來成就德行）
集僧通局篇第二
足數眾相篇第三
受欲是非篇第四
通辨羯磨篇第五
結界方法篇第六
僧網大綱篇第七
受戒緣集篇篇第八
師資相攝篇第九
說戒正儀篇第十
安居策修篇第十一
自恣宗要篇第十二
標宗顯德篇第一（初出宗體（指佛教的宗旨和本體）。后引文成德（指通過引用經文來成就德行））
佛法的海洋深邃而廣闊，通道通向萬象。雖然包含一切而沒有遺漏，但是不會停留在死衚衕里。像高山上的波濤雲彩一樣，潮水也不會超過界限。所以，凡是參與到玄妙佛法之門的人，必須嚴格遵守禁戒，不能容忍任何錯誤。洗滌心靈的人，應該追求脫離世俗，不被世俗所污染。這樣才能使德行有益於世，行為超越塵世的束縛。這是因為沒有佛法就無法彰顯其威儀，沒有正道就無法顯現其德行。而那些膚淺無知的人，他們的見識平庸。
【English Translation】 English version: Why would one doubt the retribution of sins and blessings? I only fear that later generations will add unnecessary matters, increasing their content, causing the true purpose to become desolate, and causing practitioners to be confused, just like the analogy of birds and mice reappearing. These ten articles summarize the examples of various categories and analyze them. If they cannot be fully included, they will be discussed separately. Dwelling in the ocean of Buddha-dharma, tasting the flavor of Dharma, with the body in the Sangha, and actions following the three positions (referring to precepts, concentration, and wisdom). If one can follow and admire the correct precepts, and understand and comprehend upholding and violating precepts, then the content of the middle volume will be fully embodied. If one's own practice has been accomplished and external virtues are manifested, then the content of the upper volume will preserve the outline. If one's own and others' two virtues are accomplished, and there are many ways, then the content of the lower volume will reveal the details. These three kinds of clear actions (referring to the divine eye, knowledge of past lives, and the extinction of outflows) have no action that is not included, and the content of these three volumes has no text that is not explained in detail. However, the categories of things coincide with each other, making it even more difficult to measure and compare. If it is explained in a lengthy and scattered manner, there will be a lack of discussion. If it is necessary to divide it according to the phenomenon, it will be too cumbersome. Now, according to the appropriate situation, summarize and conclude, pointing out the destination, so that lifting the collar and pulling the net rope will naturally straighten the details. It can be unfolded and read, or consulted at any time, and based on the circumstances of the matter.
《Si Fen Lu Shan Fan Bu Que Xing Shi Chao》Volume 1 (The Four-Part Vinaya, Eliminating the Complex and Supplementing the Deficient, Notes on Conduct)
Chapter 1: Declaring the Principle and Manifesting Virtue (First, the principle and essence are put forward, and then scriptures are quoted to achieve virtue)
Chapter 2: On the Scope of Gathering the Sangha
Chapter 3: On the Number of Members and Characteristics of the Assembly
Chapter 4: On the Right and Wrong of Receiving Desires
Chapter 5: General Discussion on Karma
Chapter 6: Methods of Establishing Boundaries
Chapter 7: The General Outline of the Sangha Network
Chapter 8: On the Conditions for Receiving Precepts
Chapter 9: Mutual Support between Teacher and Disciple
Chapter 10: The Proper Ritual for Reciting Precepts
Chapter 11: Encouraging Practice During the Rainy Season Retreat
Chapter 12: The Essentials of Self-Surrender
Chapter 1: Declaring the Principle and Manifesting Virtue (First, the principle and essence (referring to the purpose and essence of Buddhism) are put forward. Then scriptures are quoted to achieve virtue (referring to achieving virtue through quoting scriptures))
The ocean of Buddha-dharma is deep and vast, and the channels lead to all phenomena. Although it contains everything without omission, it will not stay in a dead end. Like the waves and clouds on high mountains, the tide will not exceed the limit. Therefore, those who participate in the mysterious gate of Buddha-dharma must strictly abide by the precepts and cannot tolerate any mistakes. Those who wash their minds should pursue detachment from the world and not be contaminated by the world. Only in this way can virtue benefit the world and actions transcend the shackles of the world. This is because without the Buddha-dharma, it is impossible to manifest its majesty, and without the right path, it is impossible to manifest its virtue. As for those with shallow knowledge, their views are mediocre.
流。雖名參緇服。學非經遠。行不依律。何善之有。情既疏野。寧究真要。封懷守株志絕通望。局之心首而言無詣。意雖論道。不異於俗。與世同流事乖真趣。研習積年猶迷闇托。況談世論。孰能體之。是以容致濫委以亂法司。肆意縱奪專行暴克。尚非俗節所許。何有道儀得存。致令新學困於磐石。律要絕於羈䩛。於時正法玄綱寧不覆墜耶。故知興替在人也。深崇護法者。復何患佛日不再曜。法輪不再轉乎。今略指宗體行相。令後進者興建有托。夫戒者以隨器為功。行者以領納為趣。而能善凈身心稱緣而受者。方克相應之道。若情無遠趣差之毫微者。則徒染法流。將何以為道之凈器。為世良田義復安在。是以凡欲清身行。徒遠希圓果者。無宜妄造。必須專志攝慮令契入無滯。故經云。雖無形色而可護持。斯文明矣。何者。但戒相多途非唯一軼。心有分限取之不同。若任境彰名乃有無量。且據樞要略標四種。一者戒法。二者戒體。三者戒行。四者戒相。言戒法者。語法而談不局凡聖。直明此法必能軌成出離之道。要令受者信知有此。雖復凡聖通有此法。今所受者就已成而言名為聖法。但令反彼生死仰廁僧徒。建志要期高棲累外者。必豫長養此心使隨人成就。乃可秉聖法。在懷習聖行居體。故得名為隨法之行也。二明戒體
者。若依通論。明其所發之業體。今就正顯直陳能領之心相。謂法界塵沙二諦等法以己要期施造方便。善凈心器必不為惡。測思明慧冥會前法。以此要期之心與彼妙法相應。于彼法上有緣起之義。領納在心名為戒體。三言戒行者。既受得此戒秉之在心。必須廣修方便。撿察身口威儀之行。克志專崇高慕前聖。持心後起義順於前名為戒行。故經云。雖非觸對。善修方便可得清凈。文成驗矣。四明戒相者。威儀行成隨所施造動則稱法。美德光顯。故名戒相。此之四條並出道者之本依。成果者之宗極。故標于鈔表令寄心有在。知自身心懷佩聖法。下為六道福田。上則三乘因種。自余紹隆佛種興建法幢功德不可思議。豈唯言論能盡。直引聖說成證。令持法高士詳而鏡諸。就中分二。初明順戒則三寶住持辨比丘事。二明違戒便覆滅正法翻種苦業。但諸經論嘆戒文多。隨部具舒。相亦難盡。今通括一化所說正文且引數條。余便存略。初中分二。前約化教。后就制門。初又分四。一就小乘經者。如般泥洹經明。佛垂滅度。世間無師。阿難啟請。佛言。比丘若能奉戒者是汝大師。若我在世無異此也。遺教等經並同斯示。然發趣萬行戒為宗主。故經云。若欲生天等。必須護戒足。又如大地能產生萬物。故經云。若無凈戒諸善功德不生。又
云。依因此戒得有定慧。又經云。戒者行根住持。即喻如地能產生住持也。二小乘論如成實云。道品樓觀以戒為柱。禪定心城以戒為郭。入善人眾要佩戒印。是故特須尊重於戒。解脫道論戒品中具多讚美。文繁不出須者看之。戒則不羸毗婆沙云。具戒足者。戒言尸羅。亦言行也。亦云守信。亦名為器。尸羅言冷。無破戒熱及三惡道熱故。亦名善夢。持者常得善夢故。亦名為習。由善習戒法故。亦名為定。若住戒者心易得定故。亦名為池。群聖所浴故。亦名纓絡。老少中年服常好故。亦名如鏡。由戒凈故無我像現故。又名威勢。如來在世有威力者是尸羅之力故。余如驅龍事。五百羅漢不能逐之。有一羅漢。但以護戒力故便即驅出。以輕重等持也。又戒名為頭。能見苦諦諸色。乃至知色陰等法故。能善護故言守信也。能至涅槃城故言行也。功德所依名器也。尊者瞿沙說曰。不破義是尸羅義。如人不破足能有所至。行者不破尸羅故能至涅槃。三大乘經者。華嚴云具足受持威儀教法。行六和敬善御大眾。心無憂悔。去來今佛所說正法不違其教。能令三寶不斷法得久住。大集云。十方世界菩薩請佛。為五滓眾生制於禁戒。如余佛土為法久住故。佛后許之便制禁戒。薩遮尼犍云。若不持戒乃至不得疥癩野干身。何況當得功德之身。
【現代漢語翻譯】 現代漢語譯本 云：依據此戒律可以獲得定力和智慧。《涅槃經》又說：『戒是修行的根本和基礎。』這就像大地一樣，能夠產生和維持萬物。」二小乘論，如《成實論》中說：「菩提道品的樓閣，以戒律為柱子；禪定的心城，以戒律為外郭；進入善人行列，要佩戴戒律的印章。」因此，特別需要尊重戒律。《解脫道論》的戒品中有很多讚美戒律的文字，內容很多，需要的人可以自己去看。戒律使人不衰弱。《毗婆沙論》說：「具足戒律的人，戒，梵語叫尸羅（Śīla），也稱為『行』，也稱為『守信』，也稱為『器』。尸羅的意思是『冷』，因為沒有破戒的熱惱以及三惡道的熱惱。也稱為『善夢』，持戒的人常常能做善夢。也稱為『習』，因為有修習戒法的良好習慣。也稱為『定』，如果安住于戒律，心就容易得定。也稱為『池』，是眾多聖人沐浴的地方。也稱為『纓絡』，無論老少中年佩戴都很好看。也稱為『如鏡』，因為戒律清凈，沒有我相顯現。又名『威勢』，如來在世時有威力，是尸羅的力量。其餘如驅龍的故事：五百羅漢不能驅逐惡龍，有一羅漢，僅僅以守護戒律的力量就將其驅逐出去，這是因為輕重等持的緣故。又，戒律名為『頭』，能夠看見苦諦的各種色法，乃至知道色陰等法。能夠很好地守護，所以稱為『守信』。能夠到達涅槃城，所以稱為『行』。功德所依之處，稱為『器』。尊者瞿沙（Ghosha）說：『不毀壞就是尸羅的意義。』就像人不毀壞腳就能到達目的地一樣，修行人不毀壞尸羅就能到達涅槃。三大乘經典中，《華嚴經》說：『具足受持威儀教法，奉行六和敬，善於管理大眾，心中沒有憂愁和後悔，不違背過去、現在、未來諸佛所說的正法，能夠使三寶不斷絕，佛法得以長久住世。』《大集經》說：『十方世界的菩薩請佛，為五濁惡世的眾生制定禁戒，就像其他佛土爲了佛法長久住世一樣。』佛後來答應了，於是制定禁戒。《薩遮尼犍經》說：『如果不持戒，乃至不能得到疥癩野乾的身軀，何況能夠得到功德之身。』
【English Translation】 English version The cloud: Relying on these precepts, one can attain both Samadhi (定, concentration) and Prajna (慧, wisdom). Furthermore, the Sutra states: 'Precepts are the root and foundation of practice.' This is analogous to the earth, which can generate and sustain all things. Two Hinayana (小乘) treatises, such as the Satyasiddhi Shastra (成實論), state: 'The pavilion of the Bodhipaksa-dharmas (道品, factors of enlightenment) has precepts as its pillars; the mind-city of Samadhi has precepts as its outer walls; to enter the assembly of virtuous people, one must wear the seal of precepts.' Therefore, one must especially respect the precepts. The chapter on precepts in the Vimuttimagga (解脫道論) contains many praises, the text is extensive, those who need it can read it themselves. Precepts do not weaken. The Vibhasa (毗婆沙) states: 'One who is complete in precepts, the word for precept is Śīla (尸羅), also called 'conduct,' also called 'keeping faith,' also called 'vessel.' Śīla means 'cool,' because there is no heat of breaking precepts and the heat of the three evil realms. It is also called 'good dream,' because those who uphold precepts often have good dreams. It is also called 'habit,' because of the good habit of practicing the Dharma of precepts. It is also called 'Samadhi,' because if one abides in precepts, the mind easily attains Samadhi. It is also called 'pond,' because it is where the multitude of sages bathe. It is also called 'necklace,' because it always looks good on the old, young, and middle-aged. It is also called 'like a mirror,' because due to the purity of precepts, no image of self appears. It is also called 'power and influence,' because the power and influence of the Tathagata (如來) in the world is due to the power of Śīla. The rest is like the story of driving away the dragon: five hundred Arhats (羅漢) could not drive it away, but one Arhat drove it out simply by the power of protecting the precepts, because of the equal upholding of lightness and heaviness. Furthermore, precepts are called 'head,' because they can see the various forms of the suffering truth, and even know the Skandhas (陰) of form and so on. Being able to protect well is called 'keeping faith.' Being able to reach the city of Nirvana (涅槃) is called 'conduct.' The place where merit and virtue rely is called 'vessel.' Venerable Ghosha (瞿沙) said: 'Not breaking is the meaning of Śīla.' Just as a person who does not break their feet can reach their destination, a practitioner who does not break Śīla can reach Nirvana. Among the three Mahayana (大乘) Sutras, the Avatamsaka Sutra (華嚴經) states: 'Fully receiving and upholding the dignified teachings, practicing the six harmonies with respect, being good at managing the assembly, having no worries or regrets in the heart, not violating the Dharma spoken by the Buddhas of the past, present, and future, being able to keep the Three Jewels (三寶) from being cut off, and allowing the Dharma to abide for a long time.' The Mahasamghata Sutra (大集經) states: 'The Bodhisattvas (菩薩) of the ten directions requested the Buddha to establish prohibitions and precepts for the sentient beings of the five defilements, just as in other Buddha lands for the long abiding of the Dharma.' The Buddha later agreed and then established prohibitions and precepts. The Satyaka Nigantha Sutra (薩遮尼犍經) states: 'If one does not uphold the precepts, one will not even obtain the body of a mangy jackal, how much less will one obtain a body of merit and virtue.'
月燈三昧云。雖有色族及多聞。若無戒智。猶禽獸。雖處卑下少聞見。能凈持戒名勝士。涅槃云。欲見佛性證大涅槃。必須深心修持凈戒。若持是經而毀凈戒。是魔眷屬。非我弟子。我亦不聽受持是經。華嚴偈言。戒是無上菩提本。應當具足持凈戒。若能堅持于禁戒。則是如來所讚歎。故重引之令誦心首。四大乘論者。智論云。若求大利。當堅持戒。一切諸德之根出家之要。如情重寶如護身命。以是戒為一切善法住處。又如無足欲行。無翅欲飛。無船欲度。是不可得。若無戒者欲得好果。亦不可得。若棄此戒。雖山居苦行飲水服氣著草衣披袈裟等受諸苦行。空無所得。人雖貧賤而能持戒。香聞十方。名聲遠布。天人敬愛。所愿皆得。持戒之人壽終之時。風刀解身筋脈斷絕。心不怖畏。地持云。三十二相無差別因。皆持戒所得。若不持戒。尚不得下賤人身。況復大人相報。十住毗婆沙中有贊戒戒報二品。廣列深利。具如彼說。第二就制教中分兩。先明律本者。僧祇中雲。欲得五事利益。當受持此律。何等五也。一建立佛法。二令正法久住。三不欲有疑悔請問他人。四僧尼犯罪者為作依怙。五欲游化諸方而無有閡。是為篤信善男子五利。四分持律人得五功德。一者戒品牢固。二善勝諸怨。三于眾中決斷無畏。四有疑悔者能
【現代漢語翻譯】 現代漢語譯本 《月燈三昧經》說：『即使有顯赫的出身和廣博的學識，如果沒有戒律和智慧，也和禽獸沒有區別。即使身處卑微，見聞不多，如果能清凈地持守戒律，也堪稱為殊勝之人。』 《涅槃經》說：『想要見到佛性，證得大涅槃，必須以深切的願望修持清凈的戒律。如果持誦這部經典卻毀壞凈戒，那就是魔的眷屬，不是我的弟子。我也不允許這樣的人受持這部經典。』 《華嚴經》的偈頌說：『戒律是無上菩提的根本，應當圓滿具足地持守清凈的戒律。如果能夠堅持禁戒，就會受到如來的讚歎。』所以再次引用這些話，讓大家銘記於心。 關於四大乘論，智度論說：『如果想要獲得大利益，就應當堅持戒律。戒律是一切功德的根本，是出家的重要條件，應當像珍視寶物一樣，像保護生命一樣。因為戒律是一切善法的基礎。』 又如沒有腳想要行走，沒有翅膀想要飛翔，沒有船隻想要渡河，都是不可能的。如果沒有戒律，想要獲得好的結果，也是不可能的。如果捨棄戒律，即使隱居山林，苦行修行，飲水服氣，穿著草衣，披著袈裟等，受盡各種苦行，也是空無所得。 人即使貧賤，如果能夠持守戒律，他的美名也會傳遍四方，名聲遠揚，受到天人的敬愛，所求都能如願。持戒的人在壽命終結時，四大分離，筋脈斷絕，心中也不會感到恐懼。 《地持經》說：『三十二相（Buddha's 32 physical characteristics）沒有差別的因，都是持戒所得。』如果不持戒，尚且不能得到人身，更何況是大人相的果報。 《十住毗婆沙論》中有讚歎戒律和戒律果報的兩品，廣泛列舉了深刻的利益，具體內容可以參考該論。 第二，從制教（Vinaya teachings）中分為兩部分。首先說明律本。《僧祇律》中說：『想要獲得五種利益，應當受持此律。』哪五種呢？一、建立佛法。二、使正法長久住世。三、不希望有疑惑而請問他人。四、為僧尼犯罪者提供依靠。五、希望游化四方而沒有阻礙。這是篤信的善男子所能獲得的五種利益。 《四分律》的持律人能獲得五種功德：一、戒品牢固。二、善於戰勝各種怨敵。三、在眾人中決斷事情沒有畏懼。四、對於有疑惑的人能夠解答。
【English Translation】 English version The 'Moon Lamp Samadhi Sutra' says: 'Even if one has a distinguished lineage and extensive learning, if one lacks precepts and wisdom, one is no different from beasts. Even if one is in a humble position with little knowledge, if one can purely uphold the precepts, one can be called an excellent person.' The 'Nirvana Sutra' says: 'If you want to see the Buddha-nature and attain Great Nirvana, you must cultivate pure precepts with a deep aspiration. If you recite this sutra but violate the pure precepts, you are a member of Mara's (demon) family, not my disciple. I will not allow such a person to uphold this sutra.' The verse in the 'Avatamsaka Sutra' says: 'Precepts are the root of unsurpassed Bodhi (enlightenment), one should fully uphold pure precepts. If one can adhere to the precepts, one will be praised by the Tathagata (Buddha).' Therefore, these words are quoted again to remind everyone to keep them in mind. Regarding the four major treatises of Mahayana (Great Vehicle), the 'Mahaprajnaparamita Sastra' says: 'If you want to obtain great benefits, you should adhere to the precepts. Precepts are the root of all merits, and the essential requirement for leaving home (becoming a monk or nun). You should cherish them like treasures and protect them like your own life.' Because precepts are the foundation of all good dharmas (teachings).' It is impossible to walk without feet, to fly without wings, or to cross a river without a boat. If one does not have precepts, it is impossible to obtain good results. If one abandons the precepts, even if one lives in the mountains, practices asceticism, drinks water and consumes air, wears grass clothes, and drapes a kasaya (monk's robe), enduring all kinds of hardships, one will gain nothing. Even if a person is poor and lowly, if they can uphold the precepts, their good name will spread in all directions, their reputation will be far-reaching, they will be respected and loved by gods and humans, and their wishes will be fulfilled. When a person who upholds the precepts reaches the end of their life, when the four elements separate and the tendons and veins break, they will not feel fear in their heart. The 'Yogacarabhumi-sastra' says: 'The causes of the thirty-two marks (Buddha's 32 physical characteristics) are all obtained through upholding the precepts.' If one does not uphold the precepts, one cannot even obtain a human body, let alone the reward of the marks of a great person. The 'Dasabhumika-vibhasa-sastra' has two chapters praising the precepts and the rewards of the precepts, extensively listing profound benefits, the specific content of which can be found in that treatise. Secondly, from the Vinaya teachings, it is divided into two parts. First, explain the Vinaya text. The 'Mahasamghika Vinaya' says: 'If you want to obtain five benefits, you should uphold this Vinaya.' What are the five? First, establish the Buddha-dharma (Buddha's teachings). Second, make the true dharma (teachings) last long in the world. Third, not want to have doubts and ask others. Fourth, provide support for monks and nuns who have committed offenses. Fifth, hope to travel and transform in all directions without hindrance. These are the five benefits that a faithful good man can obtain. A person who upholds the Vinaya of the 'Four-Part Vinaya' can obtain five merits: First, the precepts are firm. Second, good at overcoming all enemies. Third, making decisions in the assembly without fear. Fourth, able to answer those who have doubts.
開解。五善持毗尼令正法久住。又得十利。如攝取于僧等。十誦云。佛法幾時住世。佛答言。隨清凈比丘說戒法不壞名法住世。乃至三世佛亦爾。二依律論中。明瞭論解云。本音毗那耶。此略言毗尼也。有五義。一能生種種勝利。謂引生世出世善。二能教身口二業清凈及正直。三能滅罪障。四能引勝義。在家者引令出家。乃至引到梵住聖住無餘涅槃。五勝人所行事。謂最勝人是佛。次獨覺及聲聞是勝人等皆行其中。若凡夫行者亦是勝人。方能行此事。薩婆多雲。毗尼有四義。余經所無一戒是佛法平地。萬善由之生長。二一切佛弟子皆依戒住。一切眾生由戒而有。三趣涅槃之初門。四是佛法纓絡。能莊嚴佛法。具斯四義功強於彼。善見云佛語阿難。我滅度後有五種法令久住。一毗尼者是汝大師。二下至五人持律在世。三若有中國十人邊地五人如法受戒。四乃至有二十人如法出罪。五以律師持律故佛法住世五千年。五百問云。佛垂泥曰。阿難悲泣。佛問何以悲泣。乃至佛言。我不滅度。半月一來。又言。佛有二身。肉身雖去法身在世。若敬法者念法者便敬佛唸佛。若持五戒即見法身。若護法者便為護佛。如飲水殺蟲之喻。又如半月說戒即見我也。薩婆多又云。何故律在初集。以勝故。秘故。秘故。如諸契經。不擇時處人說
【現代漢語翻譯】 現代漢語譯本 開解：持守五善（五種善行）的毗尼（Vinaya，戒律），能使正法久住於世。又能獲得十種利益，例如攝受僧眾等等。《十誦律》中說：『佛法能住世多久？』佛回答說：『只要清凈的比丘宣說戒法，不使之毀壞，就名為法住世。』乃至過去、現在、未來三世諸佛都是如此。 二、依據律論中的闡明。《明瞭論》解釋說：『本音是毗那耶（Vinaya），這裡簡稱為毗尼。』有五種含義：一、能產生種種勝利，即引導產生世間和出世間的善。二、能教導身口二業清凈和正直。三、能滅除罪障。四、能引導至殊勝的意義，對於在家者，引導他們出家，乃至引導到梵住（Brahmavihara，四梵住）、聖住（Ariya Vihara，聖者之住處）、無餘涅槃（Anupadisesa-nibbana，無餘依涅槃）。五、是殊勝之人所行之事，所謂最殊勝之人是佛陀，其次是獨覺（Paccekabuddha）和聲聞（Savaka），這些殊勝之人都在其中修行。如果凡夫修行者也能行持，也是殊勝之人，方能行持此事。』 《薩婆多論》說：『毗尼有四種含義，是其他經典所沒有的：一、戒律是佛法的平地，萬善由此生長。二、一切佛弟子都依靠戒律而住，一切眾生都由戒律而存在。三、是通往涅槃的最初之門。四、是佛法的瓔珞，能莊嚴佛法。』具備這四種含義，其功德強於其他。《善見律毗婆沙》中說，佛陀告訴阿難（Ananda）：『我滅度后，有五種法令正法久住：一、毗尼就是你們的大師。二、下至五人持律在世。三、若在中國有十人，邊地有五人如法受戒。四、乃至有二十人如法懺悔出罪。五、因為律師持守戒律，所以佛法能住世五千年。』 《五百問經》中說：『佛陀將要入滅時，阿難悲泣。佛陀問他為何悲泣，乃至佛陀說：『我不會滅度，每半個月我都會來一次。』又說：『佛陀有二身，肉身雖然離去，但法身仍然在世。如果敬法者、念法者，便是敬佛、唸佛。如果持守五戒，就能見到法身。如果護持佛法，便是護持佛陀。』如同飲水殺蟲的比喻。又如每半月宣說戒律，就是見到我。』 《薩婆多論》又說：『為何戒律在最初結集？因為殊勝的緣故，秘密的緣故。』如同諸契經，不選擇時間、地點、人物而說。
【English Translation】 English version Explanation: Upholding the five virtues (five kinds of good conduct) of the Vinaya (discipline) enables the Proper Dharma to abide in the world for a long time. It also brings ten benefits, such as gathering the Sangha (community of monks). The Sarvastivada Vinaya says: 'How long will the Buddha's Dharma abide in the world?' The Buddha replied: 'As long as pure Bhikkhus (monks) proclaim the precepts without destroying them, it is called the Dharma abiding in the world.' Even the Buddhas of the past, present, and future are the same. Secondly, according to the explanations in the Vinaya treatises. The Samantapasadika explains: 'The original sound is Vinaya, which is abbreviated here as Vinaya.' It has five meanings: First, it can produce various victories, that is, it guides the generation of worldly and transcendental goodness. Second, it can teach the purity and uprightness of body and speech. Third, it can eliminate sins and obstacles. Fourth, it can lead to superior meanings, guiding laypeople to leave home, and even leading to Brahmavihara (the four divine abodes), Ariya Vihara (the abodes of the noble ones), and Anupadisesa-nibbana (Nirvana without remainder). Fifth, it is the practice of superior people, the most superior person being the Buddha, followed by Paccekabuddhas (Solitary Buddhas) and Savakas (Disciples), all of whom practice within it. If ordinary practitioners can also practice it, they are also superior people, and only then can they practice this matter.' The Sarvastivada Vinaya says: 'The Vinaya has four meanings, which are not found in other sutras: First, the precepts are the flat ground of the Buddha's Dharma, from which all virtues grow. Second, all Buddha's disciples rely on the precepts to abide, and all sentient beings exist because of the precepts. Third, it is the first gate to Nirvana. Fourth, it is the garland of the Buddha's Dharma, which can adorn the Buddha's Dharma.' Possessing these four meanings, its merits are stronger than others. The Samantapasadika says that the Buddha told Ananda: 'After my Parinirvana (death), there are five ways to make the Proper Dharma abide for a long time: First, the Vinaya is your teacher. Second, even if only five people uphold the precepts in the world. Third, if there are ten people in China and five people in the border areas who receive the precepts according to the Dharma. Fourth, even if there are twenty people who repent and confess their sins according to the Dharma. Fifth, because the Vinaya masters uphold the precepts, the Buddha's Dharma can abide in the world for five thousand years.' The Sutra of Five Hundred Questions says: 'When the Buddha was about to enter Nirvana, Ananda wept. The Buddha asked him why he was weeping, and the Buddha said: 'I will not enter Nirvana, I will come once every half month.' He also said: 'The Buddha has two bodies, although the physical body has left, the Dharma body is still in the world. If those who respect the Dharma and remember the Dharma, then they respect the Buddha and remember the Buddha. If you uphold the five precepts, you can see the Dharma body. If you protect the Dharma, you are protecting the Buddha.' It is like the analogy of killing insects by drinking water. Also, like proclaiming the precepts every half month, you are seeing me.' The Sarvastivada Vinaya also says: 'Why was the Vinaya compiled at the beginning? Because of its superiority, because of its secrecy.' Like the sutras, it is not selective about the time, place, or person to whom it is spoken.
而得名經。律則不爾。唯佛自說要在僧中故勝也。又如分別功德論云。由勝密故。非俗人所行故。不令見。大莊嚴論云。愚劣不堪護持此戒也。二明違戒法滅者。還約二教雜明。十誦云。像法時有五滅法。一比丘小得心已便謂已聖。一白衣生天出家人入地獄。三有人舍世間業而出家破戒。四破戒人多人佐助。五乃至羅漢亦被打罵。又有五種怖畏。一自不修身戒心慧。復度他人令不修身戒等法。二畜沙彌。三與他依止。四與凈人沙彌共住不知三相。謂掘地斷草溉水。五雖誦律藏。前後雜亂。四分中五種疾滅正法。一有比丘不諦受誦律。喜忘文句。復教他人文既不具其義有闕。二為僧中勝人上座一國所宗。而多不持戒。但修不善。後生仿習放舍戒行。三有比丘持法持律持摩夷。而不教道俗。即便命終令法斷滅。四有比丘難可教授不受善言。余善比丘舍置。五互相罵詈。互求長短。疾滅正法。十誦諸比丘廢學毗尼便讀誦修多羅阿毗曇。世尊種種訶責。乃至由有毗尼佛法住世等。多有上座長老比丘學律。雜含云。若長老上座中年少年初不樂戒不重戒。見余樂戒者不隨時讚美。我不讚嘆。何以故。恐餘人同其見長夜受苦故。中含云。犯戒有五衰。一求財不遂。設得衰耗。眾不敬愛。惡名流佈。死入地獄。涅槃中由諸比丘不持戒故
【現代漢語翻譯】 現代漢語譯本 因此得名『經』（Sutra）。而『律』（Vinaya）則不然，只有佛陀親自在僧團中宣說才算殊勝。又如《分別功德論》（Vibhasa）所說，由於『律』殊勝且隱秘，不是世俗之人所能修行的，所以不讓他們看見。《大莊嚴論》（Mahavastu）說，愚笨低下的人無法守護這些戒律。第二點說明違背戒律會導致佛法衰滅，這裡綜合了兩種教義來闡述。《十誦律》（Dasa-bhikkhu-vinaya）說，在像法時期有五種導致佛法衰滅的現象：一，比丘稍微獲得一點心得就自認為已經證悟成聖；二，白衣（在家信徒）昇天，出家人卻墮入地獄；三，有人捨棄世俗的產業而出家，卻又破戒；四，破戒的人有很多支持者幫助；五，甚至連阿羅漢（Arhat）也會被打罵。還有五種令人怖畏的現象：一，自己不修習身、戒、心、慧，反而度化他人也不修習身、戒等法；二，畜養沙彌（Sramanera）；三，給他人提供依止；四，與凈人（Kappiya-karaka）和沙彌共同居住，卻不知道三種相（掘地、斷草、溉水）；五，雖然背誦律藏，卻前後雜亂。《四分律》（Dharmaguptaka-vinaya）中提到五種迅速導致正法衰滅的現象：一，有比丘不認真地受持背誦戒律，喜歡遺忘文句，又教導他人，導致文句不完整，含義有所缺失；二，作為僧團中優秀的人、上座（長老），被一個國家所敬重，卻大多不持戒，只修習不善之法，後輩效仿，放棄戒行；三，有比丘受持法、受持律、受持摩夷（Matrka），卻不教導在家出家之人，隨即命終，導致佛法斷滅；四，有比丘難以教導，不接受善意的勸告，其餘善良的比丘捨棄他；五，互相謾罵，互相挑剔缺點，迅速導致正法衰滅。《十誦律》中，諸位比丘放棄學習毗尼（Vinaya），卻去讀誦修多羅（Sutra）和阿毗曇（Abhidhamma），世尊種種呵責，甚至說因為有毗尼，佛法才能住世等等。很多上座、長老比丘學習戒律。《雜阿含經》（Samyukta Agama）說，如果長老、上座、中年、少年最初不喜歡戒律，不重視戒律，看到其他人喜歡戒律，不隨喜讚美，我不讚嘆他們。為什麼呢？恐怕其他人與他們有相同的見解，長夜受苦的緣故。《中阿含經》（Madhyama Agama）說，違犯戒律有五種衰損：一，求財不順利，即使得到也會衰耗；二，大眾不敬愛；三，惡名流佈；四，死後墮入地獄。《涅槃經》（Nirvana Sutra）中說，由於諸位比丘不持戒的緣故。
【English Translation】 English version Thus it is named 『Sutra』 (thread). The 『Vinaya』 (discipline) is not like that; only when the Buddha himself speaks it in the Sangha (community) is it considered supreme. Furthermore, as the Vibhasa (Commentary on Distinctions of Merit) says, because the 『Vinaya』 is supreme and secret, it is not something that laypeople can practice, so they are not allowed to see it. The Mahavastu (Great Story) says that foolish and inferior people are incapable of upholding these precepts. The second point explains that violating the precepts leads to the decline of the Dharma (teachings), which is explained here by combining the two teachings. The Dasa-bhikkhu-vinaya (Ten Recitation Vinaya) says that in the Counterfeit Dharma (semblance dharma) period, there are five phenomena that lead to the decline of the Dharma: first, monks who gain a little understanding immediately consider themselves to have attained sainthood; second, laypeople (white-clothed ones) ascend to heaven, while monks fall into hell; third, some people abandon worldly possessions to become monks, but then break the precepts; fourth, those who break the precepts have many supporters to help them; fifth, even Arhats (worthy ones) are beaten and scolded. There are also five kinds of fearsome phenomena: first, one does not cultivate body, precepts, mind, and wisdom oneself, but instead leads others not to cultivate body, precepts, etc.; second, raising Sramaneras (novice monks); third, providing reliance for others; fourth, living with Kappiya-karakas (attendants) and Sramaneras without knowing the three aspects (digging the ground, cutting grass, watering); fifth, although reciting the Vinaya Pitaka (collection of monastic rules), it is confused and disordered. The Dharmaguptaka-vinaya (Four-Part Vinaya) mentions five phenomena that quickly lead to the decline of the True Dharma: first, there are monks who do not diligently receive and recite the precepts, like to forget the sentences, and then teach others, causing the sentences to be incomplete and the meaning to be lacking; second, as excellent people and elders in the Sangha, respected by a country, they mostly do not uphold the precepts, but only cultivate unwholesome practices, and later generations imitate them, abandoning the practice of precepts; third, there are monks who uphold the Dharma, uphold the Vinaya, and uphold the Matrka (matrices), but do not teach laypeople and monks, and then die, causing the Dharma to be cut off; fourth, there are monks who are difficult to teach and do not accept good advice, and the remaining good monks abandon them; fifth, they scold each other and pick on each other's faults, quickly leading to the decline of the True Dharma. In the Dasa-bhikkhu-vinaya, the monks abandon learning the Vinaya and instead read the Sutras and Abhidhamma (higher teachings), and the World-Honored One scolds them in various ways, even saying that because there is Vinaya, the Buddha-dharma can abide in the world, etc. Many elders and senior monks study the precepts. The Samyukta Agama (Connected Discourses) says that if elders, senior monks, middle-aged, and young people initially do not like the precepts, do not value the precepts, and do not rejoice in and praise others who like the precepts, I do not praise them. Why? I am afraid that others will have the same views as them and suffer for a long night. The Madhyama Agama (Middle Length Discourses) says that violating the precepts has five kinds of decline: first, seeking wealth is not smooth, and even if one obtains it, it will decline; second, the public does not respect and love one; third, a bad name spreads; fourth, after death, one falls into hell. The Nirvana Sutra (Nirvana Sutra) says that it is because the monks do not uphold the precepts.
畜八不凈財。言是佛聽。如何此人舌不捲縮。廣如彼說。摩耶經云。樂好衣服縱逸嬉戲。奴為比丘。婢為比丘尼。不樂不凈觀譭謗毗尼。袈裟變白不受染色。貪用三寶物等。是法滅相。智論云。破戒之人人所不敬。其處如冢。又失諸功德。譬如枯樹。噁心可畏。譬如羅剎。人所不近。如大病人。難可共住。譬如毒蛇。雖復剃頭染衣。次第捉籌。實非比丘。若著法衣缽盂則是熱鐵葉洋銅器。凡所食啖吞熱鐵丸飲洋銅汁。則是地獄之人。又常懷怖懼。我為佛賊。常畏死至。如是種種破戒之相不可稱說。行者應當一心持戒。問曰。有人言。罪不罪不可得名為戒者。何耶。答曰。非謂邪見粗心。言無罪也。若深入諸法相行空三昧。慧眼觀故言罪不可得。若肉眼所見與牛羊無異也。今誦大乘語者。自力既弱不堪此戒。自恥穢行多不承習。有引此據不解本文故。曲疏出。廣如第十五卷中。四分破戒五過。一自害。為智者所訶。惡名流佈。臨終生悔恨。死墮惡道。十誦有十法。正法疾滅。有比丘。無慾鈍根雖誦句義。不能正受。又不解了。不能令受者有恭敬威儀。乃至不樂阿練若法。又不隨法教。不敬上座。無威儀者令後生不受學毗尼。致令放逸失諸善法。好作文頌莊嚴章句樂世法。故正法疾滅甚可怖畏。
集僧通局篇第二
僧者以和為義。若不齊集相有乖離御法則無成決之功。被事必據入非之位。故建首題集僧之軌度。后明來處之通局。四分文云。當敷座打楗稚盡共集一處等。五分云。諸比丘布薩時不時集妨行道。佛言。當唱時至。若打犍稚若打鼓吹螺。使舊住沙彌凈人打。不得多。應打三通。吹螺亦爾。除漆毒樹余木銅鐵凡鳴者聽作。若唱二時至亦使沙彌凈人唱。住處多不得遍聞。應高處唱。猶不知集更相語知。若無沙彌比丘亦得打。十誦中居士請僧。自於寺內鳴稚。乃至白時至。及送食女人亦自鳴稚。中食施者亦爾。增一阿含云。阿難升講堂擊犍稚者。此是如來信鼓也。十誦中。時僧坊中無人知時限。唱時至及打揵稚。又無人灑掃涂治講堂食處。無人相續鋪床及教人凈果菜食中蟲。飲食時無人行水。眾亂語時無人彈指等。佛令立維那。聲論翻為次第也。謂知事之次第。相傳云悅眾也。若準文中。七種集法。若量影破竹作聲作煙吹貝打鼓打犍稚。若唱諸大德布薩說戒時到。亦不言比丘為之。出要律儀引聲論翻犍(巨寒反)稚(音地)。此名磬也。亦名為鐘。上具列文。今須義設。凡施法事。先斟量用僧多少。依數鋪設座席。然後準文鳴鐘。具如集僧法中。雖人併爲之。多無楷式。若依三千威儀經。則大有科要多少節解之法。但
【現代漢語翻譯】 現代漢語譯本 僧侶以和合為要義。如果不能整齊聚集，彼此之間產生乖離，那麼遵循法則就無法成就決斷的功用，處理事情必定會陷入爭論是非的境地。因此，首先建立綱要，確立集合僧眾的規範。之後說明來自各處的普遍規則。《四分律》中說：『應當鋪設座位，敲打楗稚（一種召集僧眾的法器），讓大家聚集在一處』等等。《五分律》中說：『各位比丘在布薩（每半月舉行的誦戒儀式）時，不能按時聚集，妨礙了修行。』佛說：『應當宣告時間已到。可以敲打犍稚（同楗稚），或者敲鼓、吹螺，讓常住的沙彌（出家男子）或凈人（在寺院做雜務的居士）來做。不應該敲打太多，應該敲打三通。吹螺也是這樣。除了漆樹、毒樹之外，其餘的木頭、銅鐵等凡是能發出聲音的都可以用來製作法器。』如果宣告二時（中午和晚上）已到，也應該讓沙彌或凈人來宣告。如果住處很多，不能普遍聽到，應該在高處宣告。如果仍然不知道集合，就互相告知。如果沒有沙彌，比丘也可以敲打。』《十誦律》中說，居士請僧，可以在寺內敲打犍稚，乃至宣告時間已到，以及送飯的婦女也可以自己敲打犍稚。供養午飯的人也是這樣。《增一阿含經》中說，阿難尊者登上講堂敲擊犍稚，這是如來的信鼓啊。《十誦律》中說，當時僧房中沒有人知道時間，就宣告時間已到，以及敲打楗稚。又沒有人灑掃涂治講堂和食堂，沒有人相續鋪設床鋪，以及教人去除果菜食物中的蟲子，飲食時沒有人行水，大眾喧譁時沒有人彈指等等。佛陀因此設立了維那（寺院中負責僧眾事務的僧職）。聲論中翻譯為『次第』，意思是知曉事務的順序。相傳也稱為『悅眾』。如果按照經文中的說法，有七種集合的方法：量影、破竹作聲、作煙、吹貝、打鼓、打犍稚，以及宣告『諸位大德，布薩說戒的時間到了』，也沒有說由比丘來做。《出要律儀》引用聲論，將犍稚（巨寒反，音地）翻譯為磬（一種打擊樂器），也稱為鐘。上面已經詳細列舉了經文，現在需要根據意義來設定。凡是舉行法事，首先要斟酌使用多少僧眾，按照人數鋪設座位，然後按照經文敲鐘，具體可以參考集合僧眾的方法。雖然人們都在做這些事情，但大多沒有規範。如果按照《三千威儀經》，則有大量的科條和詳細的解釋方法，但是……
【English Translation】 English version Monastics regard harmony as essential. If they cannot gather in an orderly manner and there is discord among them, then following the precepts will not achieve decisive results, and dealing with matters will inevitably lead to disputes over right and wrong. Therefore, the primary task is to establish guidelines and set the standards for assembling the Sangha (the monastic community). Subsequently, the general rules for those coming from various places are explained. The Dharmaguptaka-vinaya states: 'Seats should be arranged, the gandhi (a type of percussion instrument used to summon the Sangha) should be struck, and everyone should gather in one place,' and so on. The Sarvastivada-vinaya states: 'When the bhikshus (monks) do not gather on time for the uposatha (fortnightly recitation of monastic vows), it hinders their practice.' The Buddha said: 'The time has come should be announced. One may strike the ghanta (another type of percussion instrument, similar to the gandhi), or beat a drum, or blow a conch shell, and let the resident shramaneras (novice monks) or upasakas (lay attendants) do it. It should not be struck too many times, but three times. The same applies to blowing the conch shell. Except for lacquer trees and poisonous trees, any wood, copper, iron, or anything that can make a sound can be used to make instruments.' If announcing that the two times (noon and evening) have arrived, the shramaneras or upasakas should also do it. If there are many residences and the sound cannot be heard everywhere, it should be announced from a high place. If they still do not know to gather, they should inform each other. If there are no shramaneras, the bhikshus may also strike it.' The Dasabhumi Sutra states that when a layperson invites the Sangha, they may strike the gandhi within the monastery, and even announce that the time has arrived, and the women who bring food may also strike the gandhi themselves. The same applies to those who offer lunch. The Ekottara Agama Sutra states that the Venerable Ananda ascended the lecture hall and struck the gandhi, which is the Buddha's drum of faith. The Dasabhumi Sutra states that at that time, no one in the monastery knew the time, so they announced that the time had arrived and struck the ghanta. Furthermore, no one swept and cleaned the lecture hall and dining hall, no one continuously arranged the beds, and no one taught people to remove insects from fruits and vegetables, and no one provided water during meals, and no one snapped their fingers when the assembly was noisy, and so on. Therefore, the Buddha established the karmadana (monastic officer in charge of order and discipline). The Shastra on Sounds translates it as 'order,' meaning knowing the order of affairs. It is also traditionally called 'pleasing the assembly.' According to the text, there are seven methods of assembly: measuring shadows, making sounds by breaking bamboo, making smoke, blowing a conch shell, beating a drum, striking the ghanta, and announcing 'Venerable ones, the time for the uposatha and recitation of the precepts has arrived,' without specifying that it should be done by a bhikshu. The Essential Rules of Conduct quotes the Shastra on Sounds, translating ghanta (pronounced jian zhi) as qing (a type of percussion instrument), which is also called a bell. The scriptures have been listed in detail above, and now it is necessary to set them up according to their meaning. Whenever performing Dharma activities, one must first consider how many monastics to use, arrange the seats according to the number of people, and then ring the bell according to the scriptures, as detailed in the method of assembling the Sangha. Although people are doing these things, most of them lack standards. According to the Three Thousand Dignified Manners Sutra, there are many rules and detailed explanations, but...
時所同廢。雖易而難。今通立一法總成大準。謂約僧多少就事緩急量時用之。若尋常所行。生稚之始必漸發聲漸希漸大。乃至聲盡方打一通。如是至三名為三下。佛在世時但有三下。故五分云。打三通也。后因他請方有長打。其生起長打之初亦同三下。中間四稚聲盡方打。如是漸漸斂稚。漸穊漸小乃至微末。方復生稚同前三下。此古師以經律參挍共立此法。亦有清眾畫樣鐘所者。然初欲鳴時。當依經論建心標為必有感徴。應至鐘所禮三寶訖具儀立念。我鳴此鐘者為召十方僧眾。有得聞者並皆雲集共同和利。又諸有惡趣受苦眾生令得停息。故付法藏傳中罽膩吒王以大殺害故。死入千頭魚中。劍輪繞身而轉隨斫隨生。若聞鐘聲劍輪在空。如是因緣遣信白令長打使我苦息。即增一阿含云。若打鐘時一切惡道諸苦並得停止。此並因緣相召。自然之理不亡。余親承。有斂念者被鬼神送物(云云)。世有濫用知鐘者。此非聖言。諸經論但云打擊檛等。知凈之語不通於俗及以自為。早須廢舍。二明來處通局者。初明處之分齊。二明用之通局。初中界之來意。開制不同如結界中說。今直明其二種差別。若作法界則有三別。有戒場者四處集僧各得行事。一在戒場。二在空地。三在大界。四在界外。若無戒場二處各集。若小界者既不立相直
【現代漢語翻譯】 現代漢語譯本 當時一同廢棄。即使改變也困難。現在統一設立一個方法，總的來說作為大的標準。就是根據僧眾的多少，事情的緩急，來衡量使用時間。如果是平常所用的，從開始發出微弱的聲音，逐漸聲音變稀疏，逐漸變大，直到聲音完全停止才敲擊一下。像這樣重複三次，稱為三下。佛在世的時候只有三下。所以《五分律》說：『敲擊三通。』後來因為他人的請求才有了長打。這長打的開始也和三下一樣。中間四個微弱的聲音停止后才敲擊。像這樣逐漸減弱微弱的聲音，逐漸變得密集變小，甚至變得非常細微，然後又像之前一樣發出微弱的聲音，重複之前的『三下』。這是古代的法師根據經律相互比較而共同設立的這個方法。也有清凈的僧眾繪製鐘的樣子。然而最初想要鳴鐘的時候，應當根據經論建立內心，表明必定會有感應。應該到鐘的地方禮拜三寶完畢，具足威儀站立，心中默唸：『我鳴此鐘，是爲了召集十方僧眾。有聽到鐘聲的，都能夠雲集在一起，共同和諧有利。』又讓那些在惡道中受苦的眾生，能夠得到停息。所以《付法藏傳》中記載，罽膩吒王因為大肆殺害的緣故，死後進入千頭魚中。劍輪圍繞他的身體旋轉，隨著砍斫而不斷生長。如果聽到鐘聲，劍輪就會停留在空中。因為這樣的因緣，派遣使者稟告，讓他長打鐘，使我的痛苦停息。』就像《增一阿含經》所說：『如果敲鐘的時候，一切惡道諸苦都能夠停止。』這些都是因緣相互召感，自然之理不會消失。我曾經親身經歷，有人收斂心念，被鬼神送來東西（此處省略）。世上有人濫用知鐘的人，這不是聖人的言論。各種經論只是說敲擊槌等，『知凈』的說法不適用於世俗以及自以為是。應該及早廢除。二、說明來處的通用和侷限。首先說明處的界限，其次說明用的通用和侷限。首先，說明界的來意，開和制的不同，就像結界中所說的那樣。現在直接說明這兩種差別。如果是作法界，則有三種區別。有戒場的地方，四個地方聚集僧眾，各自可以進行法事。一是在戒場，二是在空地，三是在大界，四是在界外。如果沒有戒場，兩個地方各自聚集。如果是小界，既然不設立標誌，就直接…… 二明來處通局者。初明處之分齊。二明用之通局。初中界之來意。開制不同如結界中說。今直明其二種差別。若作法界則有三別。有戒場者四處集僧各得行事。一在戒場。二在空地。三在大界。四在界外。若無戒場二處各集。若小界者既不立相直
【English Translation】 English version At that time, it was abandoned together. Even changing it is difficult. Now, let's establish a unified method, generally serving as a major standard. This means measuring the time to use based on the number of monks, the urgency of the matter. If it's something commonly practiced, from the beginning of a faint sound, it gradually becomes sparse, gradually louder, until the sound completely stops before striking once. Repeating this three times is called 'three strikes.' When the Buddha was in the world, there were only three strikes. Therefore, the Five-Part Vinaya says: 'Strike three times.' Later, due to requests from others, there was the 'long strike.' The beginning of this long strike is also the same as the three strikes. After the four faint sounds in the middle stop, then strike. Like this, gradually reduce the faint sounds, gradually becoming denser and smaller, even becoming very subtle, and then emit a faint sound like before, repeating the previous 'three strikes.' This is the method jointly established by ancient Dharma masters based on comparing the sutras and vinaya. There are also pure monks who draw the appearance of the bell. However, when initially wanting to ring the bell, one should establish the mind according to the sutras and treatises, indicating that there will definitely be a response. One should go to the bell place, prostrate to the Three Jewels (Buddha, Dharma, Sangha), complete the rituals, and stand with dignity, silently reciting: 'I ring this bell to summon monks from the ten directions. May those who hear the bell gather together, harmoniously and beneficially.' Also, may those sentient beings suffering in the evil realms be able to find respite. Therefore, the Transmission of the Lamp records that King Kanishka (Kanishka) because of his great slaughter, after death entered into a thousand-headed fish. Sword wheels revolved around his body, constantly growing as they cut. If he heard the sound of the bell, the sword wheels would remain in the air. Because of this cause, he sent a messenger to report, asking him to strike the bell for a long time, so that my suffering would cease.' Just as the Ekottara Agama Sutra says: 'If the bell is struck, all the sufferings of the evil realms will cease.' These are all causes and conditions mutually summoning, the natural principle will not disappear. I have personally experienced that someone who concentrates their mind is sent things by ghosts and spirits (omitted here). There are people in the world who misuse the knowledge of the bell; this is not the words of the sages. Various sutras and treatises only say striking the mallet, etc. The saying 'knowing purity' is not applicable to the secular world or to self-righteousness. It should be abolished as soon as possible. Two, explaining the generality and limitations of the source. First, explain the boundaries of the place, and second, explain the generality and limitations of the use. First, explain the intention of the boundary, the differences between opening and establishing, as described in the establishment of boundaries. Now, directly explain these two differences. If it is a Dharma boundary, there are three distinctions. Where there is a precept platform, monks gather in four places, and each can perform Dharma affairs. One is at the precept platform, two is in an open space, three is in the great boundary, and four is outside the boundary. If there is no precept platform, the two places gather separately. If it is a small boundary, since no markers are established, then directly...
指坐處。無外可集。若論自然。隨處遠近則有四別。謂聚落蘭若道行水界。皆不為物造。隨人所居即有分局。故曰自然。當律無文。諸部詳用。初聚落中有二。若可分別者。十誦云。于無僧坊聚落中。初作僧坊未結界。隨聚落界。是僧坊界(下文齊行來處。此制分齊。四分聚落界取院相)。此內不得別眾。問蘭若處有僧坊。欲結界何處集僧。答十誦云。隨聚落即僧坊界。今周匝院相與聚落之相不分。不須五里集人。故下文無聚落蘭若初起僧坊乃云一拘盧界。故知先有僧坊即同村界。律中僧村四相二界不別。必院相不周乃可依蘭若集僧。若聚落有僧不可知者。僧祇中。若城邑聚落界分不可知者。用五肘弓七弓種一樹。齊七樹相去使異眾相見。不犯別眾各得成就。準相通計。七樹六間得六十三步。不同前解七間七十三步半。如義鈔廢立。二明蘭若者。統明蘭若乃有多種。謂頭陀寄衣盜戒僧界衣界難事。且明僧界。餘下隨明。蘭若一界諸部不定。多言僧界盡一拘盧舍(明瞭論疏云一鼓聲間)。雜寶藏中翻為五里。相傳用此為定。若有難者。如善見云。阿蘭若界者。極小方圓七槃陀。一槃陀二十八肘。若不同意者于外得作法事。計有百九十六肘。肘各尺八。總有五十八步四尺八寸。三道行界者。薩婆多雲。比丘遊行時。隨所住
【現代漢語翻譯】 現代漢語譯本 關於指定坐禪之處，並沒有固定的外部場所可供聚集。如果從自然的角度來說，根據距離的遠近，可以分為四種情況：聚落（村莊）、蘭若（寺院）、道行（道路）、水界（河流）。這些都不是人為建造的，而是隨著人們居住的地方自然形成的區域劃分，所以稱為『自然』。在律典中沒有明確的規定，各個部派的律典對此有詳細的運用。 首先，聚落中有兩種情況。如果可以區分界限，根據《十誦律》的說法，在沒有僧坊（僧侶居住的場所）的聚落中，最初建造僧坊但尚未結界（舉行儀式劃定範圍）時，僧坊的界限就跟隨聚落的界限（下文提到的『齊行來處』，就是指這種界限的劃分。《四分律》中聚落的界限是取院墻的形狀）。在這個界限內，不得進行別眾（分裂僧團）的行為。 如果蘭若處已經有僧坊，想要結界，應該在哪裡聚集僧眾呢？《十誦律》回答說：跟隨聚落的界限，也就是僧坊的界限。現在，如果僧坊的院墻和聚落的界限無法區分，就不需要聚集五里範圍內的人。因此，下文提到沒有聚落的蘭若，最初建立僧坊時，才說是一拘盧舍（krosa）的界限。由此可知，如果先有僧坊，就等同於村莊的界限。律典中，僧村的四種形態和兩種界限沒有區別。只有當院墻的形狀不完整時，才可以按照蘭若的方式聚集僧眾。 如果聚落中有僧眾但無法確定界限，根據《僧祇律》的說法，如果城邑或聚落的界限無法確定，就用五肘弓，每七弓種植一棵樹，使七棵樹之間的距離能夠讓不同僧團的人互相看見，這樣就不會犯別眾的罪過，各自都能成就修行。按照這種方法計算，七棵樹之間有六個間隔，得到六十三步。這與之前解釋的七個間隔七十三步半不同。可以參考《義鈔》中關於廢除和建立的說法。 第二，關於蘭若，總的來說，蘭若有很多種，包括頭陀（dhuta，苦行）、寄衣（存放衣物）、盜戒（防止盜竊）、僧界（僧團的界限）、衣界（放置衣物的界限）和難事（難以處理的事情）。這裡先說明僧界，其他的在後面再說明。蘭若的界限在各個部派的律典中沒有統一的規定，大多說僧界的範圍是一拘盧舍（krosa）（《明瞭論疏》中說是一鼓聲的距離）。《雜寶藏經》中翻譯為五里。相傳都以此為準。如果有困難，可以參考《善見律毗婆沙》的說法：阿蘭若的界限，最小的是方圓七槃陀（pandha），一槃陀是二十八肘。如果不同意這種說法，可以在外面舉行作法事（儀式）。計算下來，總共有196肘，每肘是1尺8寸，總共有58步4尺8寸。 第三，關於道行界，根據《薩婆多毗尼毗婆沙》的說法，比丘（bhiksu，出家男眾）在行走時，隨所住的地方...
【English Translation】 English version Regarding the designated place for sitting meditation, there is no fixed external location for gathering. If considered from a natural perspective, based on the distance, there can be four distinctions: grama (village), aranya (monastery), marga (road), and udaka-sima (water boundary). These are not man-made but naturally formed divisions based on where people reside, hence the term 'natural'. There is no explicit regulation in the Vinaya, but the Vinayas of various schools use this in detail. Firstly, there are two situations in a grama. If the boundaries can be distinguished, according to the Dasadhyaya-vinaya, in a grama without a sangharama (monastery), when a sangharama is first built but the sima (boundary) has not been consecrated (through a formal ritual), the boundary of the sangharama follows the boundary of the grama (the 'Qi Xing Lai Chu' mentioned below refers to this type of boundary division; the Caturvargika-vinaya takes the shape of the courtyard as the boundary of the grama). Within this boundary, the act of sanghabheda (splitting the Sangha) is not allowed. If there is already a sangharama in an aranya and one wants to consecrate a sima, where should the Sangha gather? The Dasadhyaya-vinaya answers: it follows the boundary of the grama, which is the boundary of the sangharama. Now, if the courtyard of the sangharama and the boundary of the grama cannot be distinguished, there is no need to gather people within a five-li radius. Therefore, the text below mentions that when a sangharama is first established in an aranya without a grama, it is said to be a krosa boundary. From this, it can be known that if there is a sangharama first, it is equivalent to the boundary of the village. In the Vinaya, the four characteristics and two boundaries of a sangha-grama are not distinguished. Only when the shape of the courtyard is incomplete can the Sangha be gathered according to the aranya method. If there are Sangha members in a grama but the boundary cannot be determined, according to the Mahasanghika-vinaya, if the boundary of a city or grama cannot be determined, plant a tree every seven dhanus (bow-lengths) using a five-hasta (cubit) bow, so that people from different Sanghas can see each other, thus avoiding the offense of sanghabheda and each being able to accomplish their practice. According to this method of calculation, there are six intervals between seven trees, resulting in sixty-three steps. This is different from the previous explanation of seven intervals and seventy-three and a half steps. Refer to the Yi Chao regarding abolishment and establishment. Secondly, regarding aranya, generally speaking, there are many types of aranya, including dhuta (ascetic practices), nisyadana-civara (depositing robes), steya-siksa (prevention of theft), sangha-sima (boundary of the Sangha), civara-sima (boundary for placing robes), and krcchra (difficult matters). Here, the sangha-sima will be explained first, and the others will be explained later. The boundary of an aranya is not uniformly defined in the Vinayas of various schools, but most say that the range of the sangha-sima is one krosa (the Mingliao Lun Shu says it is the distance of a drum sound). The Za Bao Zang Jing translates it as five li. It is traditionally used as the standard. If there are difficulties, refer to the Samantapasadika which says: the boundary of an aranya is at least a square with sides of seven pandhas, and one pandha is twenty-eight hastas. If one does not agree with this, one can perform the karma (ritual) outside. Calculated, there are a total of 196 hastas, and each hasta is 1 chi 8 cun, totaling 58 bu 4 chi 8 cun. Thirdly, regarding the marga-sima, according to the Sarvastivada-vinaya-vibhasa, when a bhiksu (monk) is walking, wherever he stays...
處縱廣有拘盧舍界。此中不得別食別布薩。亦不明大小。此論解十誦。律文云。六百步為拘盧舍。四明水界者。五分云。水中自然界者。若在水中行。眾中有力人水灑及處。善見云。若擲水若散沙。已外比丘不妨。取水常流處。深淺皆得作自然。潮水不得。若船上布薩。應下碇。不得繫著岸及水中樹根。謂與陸地界相連。若水中石木樹等悉是水界。謂離陸地者。今更總論二界之體。若三種作法。隨處限局。不約方隅。若論自然則有不定。若聚落中界分可知。隨其分齊亦無方圓。不可分別人解不同。問為身四面各取六十三步。為身一面取三十一步半耶。答四面各取六十三步。故彼文云。七樹之間異眾相見而不犯別。此二眾相望不論界相。問彼此俱秉羯磨。自然定量若為廣狹。答諸說不同。今解彼此二眾各一面有三十一步半。通就二眾則六十三步(此自然常有。不問秉法不秉法。界恒隨定)。故僧祇中異眾者。望二處比丘身也。今若界外無人。則身面各三十一步半。是隨分自然。若有人者。但令異界自然在我自然界外。無錯涉之過併成法事。今行事之家恐有別眾。但為深防故於方面各半倍之。實而言之。各半減是。故薩婆多雲。比丘隨遊行住處有縱廣自然界。問自然界者。為方圓耶。答昔云定方。今解不然。若界方者。四
【現代漢語翻譯】 現代漢語譯本 若處所的縱橫範圍有一個拘盧舍（kūlúshè，長度單位）那麼大，在此範圍內不得進行各自的飲食和各自的布薩（bùsà，佛教一種儀式），也不區分大小。此處的論述解釋了《十誦律》。律文中說，六百步為一拘盧舍。關於第四種水界，五分律中說，水中的自然界限，如果在水中行走，僧眾中有力氣的人潑水所及之處即是。善見律說，如果投擲水或散沙，不影響界限外的比丘。取水時，常流水處，無論深淺都可以作為自然界限，但潮水不行。如果在船上進行布薩，應該下錨，不得繫在岸邊或水中的樹根上，因為那樣就與陸地界限相連了。水中的石頭、木頭、樹等都是水界，指的是那些遠離陸地的。現在總的來說，兩種界限的本質，如果是三種作法（指結界的三種方式），那麼隨處限制，不限定方位。如果是自然界限，則有不確定性。如果聚落中的界限可以知道，那麼隨著它的界限，也沒有方圓之分，不可分別，人們的理解也不同。問：是身體四面各取六十三步，還是身體一面取三十一步半呢？答：四面各取六十三步。所以那篇文章說，七棵樹之間，不同的僧眾相見而不算犯別。這兩個僧眾相互觀望，不論界限。問：彼此都秉持羯磨（jiémó，佛教議事方式），自然界限的定量應該是多廣多狹呢？答：各種說法不同。現在解釋為，彼此兩個僧眾各一面有三十一步半，合起來兩個僧眾就是六十三步（這是自然常有的，不論秉法不秉法，界限恒常隨定）。所以僧祇律中說，不同的僧眾，是相對於兩處比丘的身體而言的。現在如果界限外沒有人，那麼身體一面各三十一步半，是隨分的自然界限。如果有人，只要不同界限的自然界限在我的自然界限外，沒有錯雜的過失，就可以成就法事。現在行事的人家恐怕有別眾，只是爲了深度防範，所以在方面上各自加倍一半。實際上來說，各自減半才是。所以薩婆多（Sàpóduō）說，比丘隨著居住處有縱橫的自然界限。問：自然界限是方形還是圓形呢？答：以前說是定方的，現在解釋不是這樣。如果界限是方形的，那麼四
【English Translation】 English version If the area's length and width is a kūlúshè (a unit of length), then within this area, separate eating and separate bùsà (Uposatha, a Buddhist ceremony) are not allowed, and there is no distinction between large and small. This discussion explains the Ten Recitations Vinaya. The Vinaya text says that six hundred steps is one kūlúshè. Regarding the fourth type of water boundary, the Five-Part Vinaya says that the natural boundary in the water is where, if walking in the water, a strong person in the Sangha can splash water. The Samantapāsādikā says that if water or sand is thrown, it does not affect the bhikkhus outside the boundary. When taking water, a constantly flowing place, regardless of depth, can be used as a natural boundary, but not tidal water. If performing bùsà on a boat, it should be anchored and not tied to the shore or tree roots in the water, because that would be connected to the land boundary. Stones, wood, trees, etc. in the water are all water boundaries, referring to those that are far from land. Now, in general, the essence of the two boundaries, if it is the three kamma methods (referring to the three ways of establishing a boundary), then it is limited everywhere and does not limit the direction. If it is a natural boundary, then there is uncertainty. If the boundary in the settlement can be known, then according to its boundary, there is no distinction between square and round, it cannot be distinguished, and people's understanding is also different. Question: Is it sixty-three steps taken on each of the four sides of the body, or thirty-one and a half steps taken on one side of the body? Answer: Sixty-three steps are taken on each of the four sides. Therefore, that article says that between seven trees, different Sanghas see each other and are not considered to have committed a separate offense. These two Sanghas look at each other, regardless of the boundary. Question: If both uphold kamma (Buddhist procedures), how wide or narrow should the quantitative of the natural boundary be? Answer: There are various opinions. Now it is explained that each side of the two Sanghas has thirty-one and a half steps, and together the two Sanghas are sixty-three steps (this is naturally constant, regardless of whether the law is upheld or not, the boundary is always fixed). Therefore, the Saṃghika Vinaya says that different Sanghas are relative to the bodies of bhikkhus in two places. Now, if there is no one outside the boundary, then each side of the body is thirty-one and a half steps, which is a natural boundary according to the share. If there is someone, as long as the natural boundary of a different boundary is outside my natural boundary, there is no fault of mixing, and the Dharma affairs can be accomplished. Now, the families who perform the affairs are afraid of having a separate Sangha, but in order to prevent it deeply, they double each side. In reality, it is half reduction for each. Therefore, Sarvāstivāda says that bhikkhus have a natural boundary of length and width according to their place of residence. Question: Is the natural boundary square or round? Answer: It used to be said that it was fixed square, but now it is explained that it is not like this. If the boundary is square, then the four
維有餘。則無教可準。今言。自然界中不定方圓。若四面四維各無異界。此界定圓。若有別界。則尖斜不定。故十誦云。方各一拘盧舍者。謂身面所向之方。非謂界形畟方也。文云弟子隨師。方面遊行可亦不得四維也。五分亦云。去身面拘盧舍也。善見亦云。方圓七槃陀界。文自明矣。乃至結大界以三由旬為量。明瞭論云。合角量取三由旬也。故廣引誠證。定方須廢。二明用僧分齊。此宗四種論僧。泛論僧義。並取四人已上能御聖法辨得前事者。名之為僧。若狂亂睡眠所為之人通及能所相有乖越。不入僧數。通而辨僧則有七種。始從一人乃至二十人各有成敗不同。廣如別鈔。初明四人僧者。謂說戒結界等事用之。二五人僧者。謂邊地受戒自恣等法。若據僧祇。捨墮懺悔五人僧攝。謂受懺悔主作白和僧為他所量。不入僧數。今以當宗不了。僧祇為定。三十人僧。謂中國受戒。四二十人僧。謂出僧殘罪也。前之四僧若取能秉法名僧。四人實辨一切羯磨。今隨事用故須三別。又前四人若據自行。以成僧體並須清凈。以犯小罪不應羯磨故。若論眾法。則有二別。若為說戒懺悔滅罪必須清凈。以有犯者不得說戒不得聞戒。不得向犯者懺悔。犯者不得受他解罪故也。若受戒等生善門中。但取相凈。便堪足數。前人尊仰便成法事。故
【現代漢語翻譯】 現代漢語譯本 如果只有剩餘，就沒有可以遵循的教義。現在說，自然界中沒有固定的方形或圓形。如果四面八方都沒有不同的邊界，那麼這個界限就是確定的圓形。如果有其他邊界，那麼形狀就是尖銳傾斜不確定的。所以《十誦律》說，『每一方都是一拘盧舍（krosa，古代印度長度單位）』，指的是身體面向的方向，而不是指邊界的形狀是方形的。經文說弟子跟隨師父，方向也不得超過四維。 《五分律》也說，『距離身體面向的方向一拘盧舍』。《善見律毗婆沙》也說，『方形或圓形七槃陀（pandita，智者）的邊界』，經文字身已經很清楚了。甚至結大界以三由旬（yojana，古代印度長度單位）為量。《明瞭論》說，『從角量取三由旬』。所以廣泛引用誠實的證據，確定方形的說法必須廢除。 二、說明僧團（sangha，佛教僧侶團體）的劃分標準。此宗有四種關於僧團的論述。泛泛而論僧團的意義，都取四人以上能夠掌握聖法、辨別先前事情的人，稱之為僧團。如果狂亂、睡眠中所為的人，以及能力和所為相互違背的人，都不算入僧團之數。總而言之，辨別僧團有七種，從一人到二十人，各有成敗不同，詳細情況見其他鈔本。 首先說明四人僧團，用於說戒、結界等事。其次是五人僧團，用於邊地受戒、自恣（pravāraṇā，雨季安居結束時的儀式）等法。如果根據《僧祇律》，捨墮（nisargika pāyattika，一種戒律）懺悔屬於五人僧團。也就是說，接受懺悔的主持人作白和僧團為他人所量，不算入僧團之數。現在以本宗不瞭解《僧祇律》為定。第三是十人僧團，用於中國受戒。第四是二十人僧團，用於出僧殘罪（saṃghādisesa，一種戒律）。 前面的四種僧團，如果取能夠秉持佛法的名義為僧團，四人實際上可以辨別一切羯磨（karma，業）。現在根據事情的用途，需要三種區別。又，前面的四人，如果根據自身修行以成就僧團的體性，都必須清凈，因為犯了小罪不應該羯磨。如果討論大眾的佛法，則有兩種區別。如果是爲了說戒、懺悔、滅罪，必須清凈，因為有犯戒的人不得說戒，不得聽戒，不得向犯戒者懺悔，犯戒者不得接受他人解除罪過。如果是受戒等生善的方面，只要取相上的清凈，便可以滿足人數。前面的人受到尊敬仰慕，便可以成就佛法之事。
【English Translation】 English version If there is only remainder, then there is no doctrine to follow. Now it is said that in the natural world, there is no fixed square or circle. If there are no different boundaries in all four directions and four intermediate directions, then this boundary is a definite circle. If there are other boundaries, then the shape is sharp, oblique, and uncertain. Therefore, the Vinaya-matrika says, 'Each side is one krosa (ancient Indian unit of length),' referring to the direction the body faces, not the shape of the boundary being square. The text says that disciples follow the teacher, and the direction must not exceed the four intermediate directions. The Pancavargika also says, 'One krosa away from the direction the body faces.' The Samantapasadika also says, 'The boundary of a square or circle of seven pandita (wise men).' The text itself is already very clear. Even establishing a great boundary with a measure of three yojana (ancient Indian unit of length). The Abhidharmasamuccaya says, 'Measure three yojana from the corner.' Therefore, widely citing honest evidence, the statement that the boundary must be square must be abolished. Second, explain the criteria for dividing the Sangha (Buddhist monastic community). This school has four kinds of discussions about the Sangha. Generally speaking, the meaning of the Sangha is that those who are able to grasp the sacred Dharma and distinguish previous matters, from four people upwards, are called the Sangha. If those who act in madness or sleep, and those whose abilities and actions contradict each other, are not counted as part of the Sangha. In short, there are seven types of Sangha to distinguish, from one person to twenty people, each with different successes and failures, as detailed in other commentaries. First, explain the Sangha of four people, which is used for reciting the precepts, establishing boundaries, and other matters. Second, the Sangha of five people, which is used for receiving precepts in border areas, the Pravāraṇā (end of rainy season retreat ceremony), and other practices. According to the Mahasanghika Vinaya, confession of Nissaggiya Pacittiya (a type of precept) belongs to the Sangha of five people. That is to say, the person who accepts the confession presides over the Sangha and is measured by others, and is not counted as part of the Sangha. Now, we will take the fact that this school does not understand the Mahasanghika Vinaya as the standard. Third, the Sangha of ten people, which is used for receiving precepts in China. Fourth, the Sangha of twenty people, which is used for expelling Samghadisesa (a type of precept). The previous four types of Sangha, if taking the name of being able to uphold the Dharma as the Sangha, four people can actually distinguish all Karma. Now, according to the use of the matter, there needs to be three distinctions. Also, the previous four people, if according to their own practice to achieve the nature of the Sangha, must all be pure, because those who have committed minor offenses should not perform Karma. If discussing the Dharma of the masses, then there are two distinctions. If it is for reciting the precepts, confessing, and eliminating sins, it must be pure, because those who have violated the precepts must not recite the precepts, must not listen to the precepts, must not confess to those who have violated the precepts, and those who have violated the precepts must not accept others to remove their sins. If it is in the aspect of generating good, such as receiving precepts, as long as the purity of appearance is taken, the number of people can be satisfied. The previous people are respected and admired, and then the matter of the Dharma can be accomplished.
開停僧殘行法。犯戒和尚但令不知應受戒事。薩婆多雲。不得用天眼耳知他惡法。但以肉眼見聞等。廣如足數法中。
足數眾相篇第三(別眾法附)
上已明其來集。而用僧須知應法。若託事無違。雖非僧體而堪成僧用。必于緣差脫。不妨清凈入非僧攝。以此二途故。當料簡使是非兩異取捨自分焉。就中例四。初明體是應法。於事有違故不足數。二體境俱非。雖假緣亦不足數。三體非僧用。于緣成足。四約緣有礙。不妨成法少分不足。初明是凈僧相違故不足者。四分不足數中。所為作羯磨人。神足。在空．隱沒．離見聞處．別住．戒場．上六人。餘者非無此義。故舍戒中。顛狂啞聾中邊死人眠人自語前人不解並不成舍。謂不足數也。今取他部明文證成。十誦中。睡眠比丘若聞白已睡者。得成擯人未白前睡不足數也。亂語人憒鬧人入定人啞人聾人具二人狂人亂心人病壞心人樹上比丘十二種人。摩得勒伽。重病人邊地人癡鈍人等滿眾自恣。一切不成。余同十誦。僧祇中。與欲人若隔障。若半覆半路中間隔障。若半覆半露伸手不相及。露地伸手不相及。乃至行作羯磨坐。則成別。住坐臥互作。廣如別眾中。義加醉人自語不解顛倒異言前人不練不解之人。是不足攝。就中相隱難知者隨初解析。初言所為作羯磨者。
【現代漢語翻譯】 現代漢語譯本 開停僧殘行法（關於僧侶犯戒后暫停或停止僧殘罪行的行爲規範）。如果犯戒的和尚不知道自己應該接受戒律，薩婆多部（Sarvastivada，有部，一個佛教部派）認為，不得使用天眼或天耳去了解他的惡行，只能通過肉眼所見所聞等方式來判斷。詳細內容參見《足數法》（關於僧團人數的規定）中。
足數眾相篇第三（別眾法附）（關於滿足僧團人數的各種情況，附帶關於別眾法的說明）
前面已經闡明了僧眾的集合。而僧團的運作必須符合法規。如果所託之事沒有違背法規，即使不是僧侶的身份，也可以完成僧侶的工作。如果因緣出現差錯，即使脫離了僧團，也不會妨礙其清凈，也不會被歸入非僧侶的範疇。基於這兩種情況，應當加以區分，使是非分明，取捨有別。其中舉例四種情況。第一種情況是，主體是符合法規的，但在具體事務上有所違背，因此不足以滿足人數要求。第二種情況是，主體和環境都不符合要求，即使藉助外緣，也不足以滿足人數要求。第三種情況是，主體不是僧侶，但在因緣具足的情況下，可以滿足人數要求。第四種情況是，因緣存在障礙，不妨礙其成為符合法規的一部分，但人數上有所不足。首先說明，因為是清凈僧侶，但行為與僧團規範相違背，所以不足以滿足人數要求。在四分律（Dharmaguptaka，法藏部律）中，不足以滿足人數要求的情況包括：作為羯磨（Karma，業，佛教儀式）的執行者，具有神足通（神通，超自然能力），身處空中、隱身、處於無法被看見或聽見的地方、別住（單獨居住）、戒場（受戒的場所）——以上六種人。其餘的人並非沒有這種含義。因此，在舍戒（放棄戒律）的情況下，瘋癲、啞巴、聾子、臨終之人、死人、睡眠者、自言自語者、前人不理解其所說者，都不能完成舍戒，因為他們不足以滿足人數要求。現在引用其他部派的明確條文來證明。在《十誦律》（Dasa-bhana-vinaya，說一切有部律）中，如果睡眠的比丘在宣佈羯磨之後才睡著，則可以完成擯出（驅逐）的羯磨；如果在宣佈羯磨之前睡著，則不足以滿足人數要求。還有亂語的人、喧鬧的人、入定的人、啞巴、聾子、具有二根（雙性人）的人、瘋癲的人、亂心的人、病壞心的人、樹上的比丘，共十二種人。《摩得勒伽》（Matrka，論母，佛教論書的綱要）中記載，重病人、邊地人、癡鈍人等，即使人數已滿，自恣（Pravāraṇa，僧眾在雨季安居結束時的儀式）也無法完成。其餘的與《十誦律》相同。《僧祇律》（Mahasanghika-vinaya，大眾部律）中記載，如果授與同意票（欲）的人被障礙物隔開，或者被半遮半露的物體隔開，或者伸手無法觸及，或者在露天伸手無法觸及，甚至在進行羯磨時坐著，則構成別住。坐著、躺著、站著互相進行羯磨，詳細內容參見《別眾法》中。可以加上醉酒的人、自言自語且不理解的人、顛倒異語的人、前人不熟悉或不理解其所說的人，這些人都不足以被納入僧團人數中。其中，對於那些難以察覺的情況，將在最初進行解析。最初所說的『作為羯磨的執行者』。
【English Translation】 English version The Rules for Suspending or Terminating Saṅghāvaśeṣa (a type of serious offense requiring a meeting of the Sangha) Practices. If a monk who has violated a precept is unaware that he should receive the precepts, the Sarvāstivāda (a Buddhist school) states that one should not use divine eyes or ears to know his evil deeds, but only rely on what is seen and heard with the physical eye. Details are as described in the 'Adequate Number of Monks' rules (concerning the regulations for the number of monks in a Sangha).
Chapter Three: Characteristics of an Adequate Number of Monks (with Appendix on Separate Assemblies)
The assembly of the Sangha has been clarified above. The operation of the Sangha must comply with the regulations. If the matter entrusted does not violate the regulations, even if it is not the status of a monk, it can complete the work of a monk. If conditions are different, even if one leaves the Sangha, it will not hinder his purity, nor will he be included in the category of non-monks. Based on these two situations, it should be distinguished so that right and wrong are clear, and acceptance and rejection are distinct. Among them, four situations are exemplified. The first situation is that the subject is in accordance with the regulations, but there are violations in specific matters, so it is not enough to meet the number requirements. The second situation is that the subject and the environment do not meet the requirements, and even with external conditions, it is not enough to meet the number requirements. The third situation is that the subject is not a monk, but under the conditions of complete causes, it can meet the number requirements. The fourth situation is that there are obstacles in the conditions, which does not prevent it from becoming a part of the regulations, but the number is insufficient. First, it is explained that because it is a pure monk, but the behavior violates the Sangha norms, it is not enough to meet the number requirements. In the Dharmaguptaka (a Buddhist school) Vinaya, the situations that are not enough to meet the number requirements include: as the executor of Karma (action, Buddhist ritual), having supernatural powers (supernatural abilities), being in the air, invisible, in a place that cannot be seen or heard, living separately, the ordination platform (the place where precepts are received) - these six people. The rest are not without this meaning. Therefore, in the case of renouncing precepts (giving up precepts), those who are insane, mute, deaf, dying, dead, sleeping, talking to themselves, and those whose words are not understood by others cannot complete the renunciation of precepts, because they are not enough to meet the number requirements. Now, explicit clauses from other schools are cited to prove this. In the Dasa-bhana-vinaya (the Vinaya of the Sarvāstivāda school), if a sleeping bhikkhu (monk) falls asleep after the Karma has been announced, the Karma of expulsion (banishment) can be completed; if he falls asleep before the Karma is announced, it is not enough to meet the number requirements. There are also those who speak incoherently, those who are noisy, those who are in meditation, the mute, the deaf, those with two genders (hermaphrodites), the insane, those with confused minds, those with diseased minds, and the bhikkhu on the tree, a total of twelve types of people. The Matrka (summary of Buddhist treatises) records that seriously ill people, people in border areas, dull people, etc., even if the number is full, Pravāraṇa (the ceremony at the end of the rainy season retreat) cannot be completed. The rest is the same as in the Dasa-bhana-vinaya. The Mahasanghika-vinaya (the Vinaya of the Mahasanghika school) records that if the person giving consent (desire) is separated by an obstacle, or separated by a semi-covered object, or cannot be reached by hand, or cannot be reached by hand in the open air, or even sitting during the Karma, it constitutes separate residence. Sitting, lying, and standing perform Karma with each other, see the details in the 'Separate Assemblies' rules. One can add those who are drunk, those who talk to themselves and do not understand, those who speak in inverted and different languages, those whose words are unfamiliar or not understood by others, these people are not enough to be included in the number of the Sangha. Among them, for those situations that are difficult to detect, the initial analysis will be carried out. The initial statement 'as the executor of Karma'.
以此人是乞法之人。為僧所量不入僧限。若通四內若將入數。僧不滿四。唱羯磨時以所牒人不入僧用。若爾四人受日四僧不列。亦應得成。答一人所為。三非僧。故不能秉法。文不列者事同五人並是所為。故四人僧者直取能秉。不同說戒結界所為則無正作法者為僧作故。神足在空。毗尼母云。空中無分齊故。與陸地別也。隱沒者。謂入地也。井窨之類有僧。是別非足。離見聞者僧祇中。謂同覆處離見聞。其相如室宿中說。此謂離比座見聞。不取說戒師羯磨者見聞也。如義鈔說。別住者。昔云同一界不盡集。今謂界外比丘濫將入數。非謂眼見在界外。以界分不知冥然在外作法不成故云不足。戒場上者。由前外界不成。謂言在內者得。此二界同在自然。不同一相。是別界故。睡眠亂語憒鬧入定等由本無心同秉法故。十誦中。證他受戒各各入定亂語等不知羯磨成不。佛言並皆不成。準此僧數必多者亦許成就。縱在房中睡眠醉亂者理亦開成。余同羯磨法中說。啞聾等三由根不具不成證故。大德僧聽不忍者說並闕二能故不足也。準伽論云。若聞大語聲者。得成法事。狂等三人由心無記故不足。若準律中。常憶常來不憶不來此之二人既不得法。初人成用。後人不足。若互憶忘及來不來未得羯磨不得別他。若得羯磨縱使病差則通不足
【現代漢語翻譯】 現代漢語譯本： 這個人是乞求佛法的人。因為僧團衡量他不符合僧人的標準，所以不能算作僧人。如果將他算入四人眾之內，那麼僧團就不足四人。在舉行羯磨（Karma，羯磨是佛教中的一種儀式，指通過一定的程式來處理僧團事務）時，不能將此人算入僧團人數。如果這樣，那麼四個人接受日用供養，四位僧人沒有全部列席，也應該能夠完成羯磨嗎？回答是：一個人的行為，三個人不是僧人，所以不能秉持佛法。經文中沒有列出這種情況，但情況與五個人一樣，都是不符合標準的。所以，四人僧團只取能夠秉持佛法的人。這與誦戒、結界（Sima，結界是指在一定範圍內劃定界限，以進行宗教活動）不同，因為誦戒、結界是爲了僧團而作，所以沒有真正如法的人來主持，因此不能成立。神足（神通，指超自然的能力）在空中，毗尼母（Vinaya-matrika，毗尼母是佛教戒律的根本）中說，空中沒有界限，所以與陸地不同。隱沒，指的是進入地下。井、地窖之類的地方有僧人，但這是個別情況，不算足數。離開見聞，僧祇律（Mahasanghika Vinaya，僧祇律是大眾部所傳的戒律）中說，在同一遮蔽處，離開見聞。其情形如同室宿（Nakshatra，室宿是印度占星術中的一個星宿）中所說。這裡指的是離開比座的見聞，不包括誦戒師、羯磨者的見聞。如義鈔（Yichao，義鈔是佛教著作的名稱）所說。別住（Parivasa，別住是佛教中的一種懺悔方法）的人，過去說在同一界內沒有全部聚集，現在指的是界外的比丘濫竽充數。不是說眼睛看到他在界外，而是因為界限不清，在外面作法不能成立，所以說不足。戒場上，因為前面的外界不成立，所以說在內的人可以。這兩個界都在自然之中，不是同一相，是不同的界。睡眠、亂語、憒鬧、入定等，因為本來沒有用心，所以不能秉持佛法。十誦律（Dasa-bhana-vinaya，十誦律是說一切有部所傳的戒律）中說，證明他人受戒，各人入定、亂語等，不知道羯磨是否成立。佛說都不成立。按照這個標準，僧人數目必須多才能成就。即使在房中睡眠、醉酒、昏亂，也應該允許成就。其餘的與羯磨法中說的一樣。啞巴、聾子等三人，因為根不具足，不能作證，所以不能成就。大德僧聽不忍者，因為說和忍兩種能力都缺乏，所以不足。按照伽論（Agama，阿含經的別稱）所說，如果聽到大的聲音，就可以成就法事。狂人等三人，因為心中沒有記憶，所以不足。如果按照律中，常憶常來，不憶不來，這兩個人既然沒有得到佛法，第一個人可以算數，后一個人不足。如果互相忘記以及來不來，沒有得到羯磨，就不能為他人作證。如果得到羯磨，即使病好了，也算不足。
【English Translation】 English version: This person is one who begs for the Dharma. Because the Sangha measures him as not meeting the standards of a monk, he is not counted as one. If he is included in the quorum of four, then the Sangha is less than four. When performing Karma (Karma is a ritual in Buddhism, referring to the process of handling Sangha affairs through certain procedures), this person should not be counted in the Sangha's numbers. If so, then four people receiving daily offerings, and four monks not being fully present, should it still be possible to complete the Karma? The answer is: one person's actions, and three are not monks, so they cannot uphold the Dharma. The text does not list this situation, but the situation is the same as with five people, all of whom are unqualified. Therefore, the quorum of four monks only takes those who can uphold the Dharma. This is different from reciting the precepts and establishing boundaries (Sima, Sima refers to demarcating boundaries within a certain range for religious activities), because reciting the precepts and establishing boundaries are done for the Sangha, so if there is no one who truly upholds the Dharma to preside, it cannot be established. Supernatural power (Siddhi, referring to supernatural abilities) in the sky, the Vinaya-matrika (Vinaya-matrika is the root of Buddhist precepts) says that there are no boundaries in the sky, so it is different from land. Concealment refers to entering the ground. Places like wells and cellars have monks, but this is an individual case and does not count as a quorum. Being away from sight and hearing, the Mahasanghika Vinaya (Mahasanghika Vinaya is the precepts transmitted by the Mahasanghika school) says that in the same covered place, away from sight and hearing. The situation is as described in the Nakshatra (Nakshatra is a constellation in Indian astrology). This refers to being away from the sight and hearing of the fellow monks, not including the sight and hearing of the precept reciter and Karma performer. As the Yichao (Yichao is the name of a Buddhist text) says. A person undergoing Parivasa (Parivasa is a method of repentance in Buddhism), in the past it was said that they were not all gathered within the same boundary, now it refers to a Bhikkhu outside the boundary being included in the numbers indiscriminately. It is not that the eyes see him outside the boundary, but because the boundary is unclear, performing the Dharma outside cannot be established, so it is said to be insufficient. On the ordination platform, because the external boundary is not established, it is said that those inside are acceptable. These two boundaries are both in nature, not the same aspect, they are different boundaries. Sleep, incoherent speech, confusion, entering Samadhi (Samadhi, referring to a state of deep concentration) etc., because they originally had no intention, they cannot uphold the Dharma. The Dasa-bhana-vinaya (Dasa-bhana-vinaya is the precepts transmitted by the Sarvastivada school) says that proving that others have received the precepts, each person entering Samadhi, incoherent speech, etc., it is not known whether the Karma is established. The Buddha said that none of them are established. According to this standard, the number of monks must be large for it to be accomplished. Even if sleeping, drunk, or confused in the room, it should be allowed to be accomplished. The rest is the same as what is said in the Karma Dharma. Mutes, deaf people, etc., because their faculties are not complete, they cannot testify, so they cannot be accomplished. The venerable monks who do not tolerate, because they lack both the ability to speak and tolerate, are insufficient. According to the Agama (Agama, another name for the Agamas) it is said that if a loud voice is heard, the Dharma event can be accomplished. Madmen and the like, because there is no memory in their minds, are insufficient. If according to the precepts, those who always remember and always come, and those who do not remember and do not come, since these two people have not obtained the Dharma, the first person can be counted, and the latter person is insufficient. If they forget each other and come or do not come, without obtaining Karma, they cannot testify for others. If they obtain Karma, even if the illness is cured, it is still considered insufficient.
。痛惱心亂例同狂三。重病人者由心昏沉不樂無情緣法。邊地人者言不領當中國之人亦不足邊。必後知語二通相足。癡鈍人者不知言義未了是非。則非斷割之匠。必言解羯磨齊文而已。亦開成足。與欲之人心同身乖。言隔障者。謂同障覆而別隔者不成同相。或言露地而隔者。半覆中間障。若伸手不相及者。謂半僧檐下。半僧階下。中間施隔。或復無障伸手不及。並非同住之相。言露地伸手不及者。此言相顯。覆處不須。露地加法必須相接。說戒羯磨等師並在僧一尋之內令伸手相及。所為之人雖非數限。亦須相內。二由具二非假緣不足者。四分中。若為比丘作羯磨。以比丘尼足數。式叉尼。沙彌沙彌尼。十三難人。被三舉人。滅擯。應滅擯人。二十二種。問犯邊罪等十八人及尼中四人。為自言故不足。為體不足。答解者多途。今言。此等體既非僧。若僧同知故不足數。必不知者成足。如與欲中不同。前門中知與不知俱不足數。故不持戒和尚中四句料簡。前三句由不知故得戒。第四句由知從此人受戒不得故不足數。所以文中及十誦並安若言等。昔人以體不合故不足。即將破戒和尚在十人之外。此非正解。何者。若不知犯。則不得輒用他部。以四分制十人僧。若知他犯。羯磨則不得牒。以實知非比丘故。十誦中加一白衣。亦
【現代漢語翻譯】 現代漢語譯本 因痛苦煩惱而心緒紊亂，如同瘋癲之人。 重病之人，因為內心昏沉，不快樂，對因緣之法沒有感情。 邊地之人，說話不被中原之人理解，即使是中原之人也不足以理解邊地之語。必須在之後知道兩種語言才能互相理解。 愚癡遲鈍之人，不理解語言的含義，不能明辨是非。就不是能決斷的工匠，只能理解羯磨的表面文字而已，也算是勉強合格。 給予同意之人，心與身不在一起。所說的隔閡，是指雖然在同一遮蔽之下，但被隔開，不能形成共同的形象。或者說在露天的地方被隔開，一半被遮蓋，中間有阻礙。如果伸手不能觸及，是指一半在僧房的屋檐下，一半在臺階下，中間有阻礙。或者沒有阻礙，但伸手也觸及不到，這不是同住的樣子。所說的在露天伸手不能觸及，這是指顯而易見的情況，在遮蔽的地方不需要這樣。在露天進行加法時，必須互相接觸。說戒羯磨等的法師，都在僧眾一尋（古代長度單位）之內，使他們能夠伸手觸及。所為之人雖然不在人數限制之內，也必須在範圍之內。 二是由具備二種條件，而不是虛假的因緣不足的情況。在《四分律》中，如果為比丘作羯磨，以比丘尼的數量來湊數，或者用式叉尼（受過試戒的比丘尼），沙彌（未成年男性出家人），沙彌尼（未成年女性出家人），十三難人（犯有重罪的人），被三次舉罪的人，被驅逐的人，應該被驅逐的人，這二十二種人。如果有人問，犯邊罪等十八種人和尼眾中的四種人，是因為他們自己說的原因不足，還是因為他們的體性不足？回答是，解釋有很多種。現在說，這些人既然體性不是僧眾，即使僧眾都知道也不足以湊數，如果不知道就可以湊數。如同給予同意的情況不同，前一種情況無論知道與否都不能湊數。所以不持戒的和尚有四句簡別。前三句因為不知道所以可以得戒，第四句因為知道從這個人受戒不能得戒，所以不足以湊數。所以在文中和《十誦律》中都加上了『若言』等。過去的人認為體性不符合所以不足以湊數，就把破戒的和尚排除在十人之外，這不是正確的解釋。為什麼呢？如果不知道他犯戒，就不能隨便用其他部的僧眾。因為《四分律》規定十人僧，如果知道他犯戒，羯磨就不能宣讀，因為確實知道他不是比丘。在《十誦律》中加上一個白衣，也是這個原因。
【English Translation】 English version Suffering and distress, the mind is disturbed, like a madman. A seriously ill person, because their mind is muddled, unhappy, and has no emotional connection to the Dharma of conditions. People from border regions, their speech is not understood by people from the central plains, and even people from the central plains are not sufficient to understand the language of the border regions. It is necessary to know two languages later in order to understand each other. A foolish and dull person does not understand the meaning of words and cannot distinguish right from wrong. They are not a craftsman who can make judgments, but can only understand the surface text of the Karma (Karma: Ritual act in Buddhism), which is barely qualified. A person who gives consent, their mind and body are not together. The so-called separation refers to being under the same covering but separated, unable to form a common image. Or being separated in an open space, half covered, with obstacles in the middle. If reaching out cannot touch, it means half is under the eaves of the monastery and half is on the steps, with obstacles in the middle. Or there is no obstacle, but reaching out cannot touch, which is not the appearance of living together. The so-called reaching out but not touching in an open space refers to an obvious situation, which is not necessary in a covered place. When performing addition in an open space, they must be in contact with each other. The Dharma masters who speak the precepts of Karma, etc., are all within one 'xun' (xun: Ancient unit of length) of the Sangha (Sangha: Buddhist monastic order), so that they can reach out and touch. The person who is being acted upon, although not within the number limit, must also be within range. Two are cases where two conditions are met, rather than insufficient false conditions. In the 'Four-Part Vinaya' (Four-Part Vinaya: A collection of monastic rules), if Karma is performed for a Bhikkhu (Bhikkhu: Buddhist monk), the number of Bhikkhunis (Bhikkhuni: Buddhist nun) is used to make up the number, or Shikshamanas (Shikshamana: A female novice undergoing training), Shramaneras (Shramanera: A male novice), Shramanerikas (Shramanerika: A female novice), the thirteen difficult people (those who have committed serious offenses), those who have been censured three times, those who have been expelled, and those who should be expelled, these twenty-two types of people. If someone asks, the eighteen types of people who have committed border offenses and the four types of people among the nuns, is it because of what they themselves say that they are insufficient, or because their nature is insufficient? The answer is that there are many interpretations. Now it is said that since these people are not of the nature of the Sangha, even if the Sangha knows, it is not enough to make up the number, but if they do not know, they can make up the number. It is different from the situation of giving consent, where in the former case, whether they know or not, they cannot make up the number. Therefore, there are four sentences to distinguish a non-observing preceptor. The first three sentences are that because they do not know, they can receive the precepts, and the fourth sentence is that because they know that receiving the precepts from this person cannot obtain the precepts, they are not enough to make up the number. Therefore, in the text and in the 'Ten Recitation Vinaya' (Ten Recitation Vinaya: Another collection of monastic rules), 'if it is said' etc. are added. In the past, people thought that the nature was not in accordance, so it was not enough to make up the number, and they excluded the precept-breaking preceptor from the ten people, which is not the correct explanation. Why? If they do not know that he has broken the precepts, they cannot casually use the Sangha of other schools. Because the 'Four-Part Vinaya' stipulates a Sangha of ten people, if they know that he has broken the precepts, the Karma cannot be recited, because they certainly know that he is not a Bhikkhu. Adding a layman in the 'Ten Recitation Vinaya' is also for this reason.
不入數。上明僧相。並形同出家。相有濫故。得共法事。必著俗服相形明瞭。亦無同法之義。十誦白衣謂本受戒不得者。亦有受后難緣須著俗服者亦應同法。由本是僧即知。作法之時窮問。界內俗人之中頗有曾受具戒不捨者。不要答無者方無別眾。三舉之人。謂不見不懺惡邪不捨。廣如眾網中。滅擯者。謂犯重已舉至僧中白四除棄也。應滅擯者。亦犯重已舉來至僧因有難起未得加法。故律名入波羅夷說中。若雖犯重。僧未委知。而別人內知。未被紏舉。或不自言僧不知。犯重眾內一人知者則非僧數。併入應滅擯中。第三體雖非僧。托緣成用。即前門中人。據未自言已前。同僧法事並皆成就。若雖言竟無人知者亦成僧用。由相中無違便得辨事。故律中犯戒和尚由不知故得成法事。乃至邊罪並安若言等。文云。當以肉眼知他持犯等。十誦云。若犯重罪人。賊詐作比丘。本白衣時破戒人等。若先言有是過。作羯磨不成。若不言者。一切成就。薩婆多以有天眼者不說人惡。乃至若聽以天眼耳看僧凈穢者。人誰無過。但有大小無往不見。若開說者。則妨亂事多。故不聽說。言自言者。謂告人云我犯淫盜之類。四體雖犯法得成僧事。四分中訶責擯出依止遮不至白衣家等四人。應一切羯磨。但為僧治。故不得訶。覆藏本日治六夜出罪
【現代漢語翻譯】 現代漢語譯本 不計入僧眾之列。上面指的是冒充僧人的俗人。並且外形也和出家人一樣。因為外形相似的緣故，可以參與僧團的共修法事。但必須穿著俗家服飾，以示區別。這樣也就不具備共同修法的意義。《十誦律》中說，原本沒有受戒的人不得參與僧事。也有已經受戒后，因為遇到困難的緣故需要穿著俗家服飾的人，也應該允許他們參與共修法事。因為他們原本是僧人，這是需要知曉的。在作法事的時候，要詳細詢問。在界內的俗人之中，有沒有曾經受過具足戒但沒有舍戒的人。不要因為沒有人回答『沒有』，就認為沒有別眾的情況。三次舉罪的人，指的是對於那些不承認罪過、不懺悔罪惡、不捨棄邪見的人。詳細情況可以參考《眾網經》。『滅擯』指的是，已經犯了重罪，並且已經被僧團通過白四羯磨（一種僧團會議程式）除名的人。『應滅擯者』，也是指已經犯了重罪，並且已經被舉罪，但因為某些原因，還沒有完成除名程式的人。所以律中稱之為『入波羅夷』（墮入地獄）。如果雖然犯了重罪，但僧團並不知情，而只有別人私下知道，並且沒有被揭發，或者自己沒有坦白，僧團就不知道。犯了重罪，只有僧團中的一個人知道，那麼這個人就不算在僧眾之列，並且也應該被歸入『應滅擯』之中。第三種情況，雖然身體不是僧人，但通過某種途徑參與僧團事務。也就是前面提到的人，在他們沒有自首之前，他們參與的僧團法事都是有效的。如果雖然說了，但沒有人知道，那麼也算是僧團的有效行為。因為外形上沒有違背僧人的形象，所以可以參與僧團事務。所以律中說，犯戒的和尚因為沒有人知道，所以他所主持的法事仍然有效。乃至邊罪（輕罪）也能夠安然度過。就像經文中說的，『應當用肉眼去觀察別人是否持戒或犯戒』。《十誦律》中說，如果犯了重罪的人，或者是以欺騙手段成為比丘的人，或者是在做白衣時就破戒的人等等。如果事先說了有這些過錯，那麼作羯磨就不會成功。如果沒有說，那麼一切都是有效的。《薩婆多論》認為，有天眼的人也不應該說別人的過錯。乃至如果允許用天眼或天耳去觀察僧團的清凈與否，那麼誰沒有過錯呢？只是有過錯的大小而已，沒有什麼是看不到的。如果公開宣揚別人的過錯，那麼就會擾亂僧團的事務。所以不提倡這樣做。『自言者』，指的是自己告訴別人說，我犯了淫戒或盜戒之類。第四種情況，雖然犯了法，但所做的僧事仍然有效。四分律中，呵責、擯出、依止、遮不至白衣家等四種人，應該參與一切羯磨。但只是爲了僧團的治理，所以不能被呵責。覆藏罪行的人，在當天被懲治，六夜后才能恢復清凈。 English version Not counted as part of the Sangha. The above refers to laypeople who impersonate monks. And their appearance is also the same as monks. Because of the similarity in appearance, they can participate in the Sangha's communal Dharma activities. However, they must wear lay clothes to show the difference. In this way, they do not have the meaning of practicing the Dharma together. The Daśabhāṇavāra-vinaya says that those who have not originally taken the precepts are not allowed to participate in Sangha affairs. There are also those who have already taken the precepts, but need to wear lay clothes due to difficulties, and they should also be allowed to participate in communal Dharma activities. Because they were originally monks, this needs to be known. When performing Dharma activities, ask in detail. Among the laypeople within the boundary, are there any who have ever received the full precepts but have not renounced them? Do not assume that there is no separate assembly just because no one answers 'no'. The three who accuse refer to those who do not admit their guilt, do not repent of their sins, and do not abandon their wrong views. Detailed information can be found in the Sangha Net Sutra. 'Excommunication' refers to those who have committed serious crimes and have been removed from the Sangha through Baisaljya-caturtha-karma (a Sangha meeting procedure). 'Those who should be excommunicated' also refers to those who have committed serious crimes and have been accused, but the expulsion procedure has not been completed due to certain reasons. Therefore, the Vinaya calls it 'entering Pārājika' (falling into hell). If a serious crime has been committed, but the Sangha does not know about it, and only others know about it privately, and it has not been exposed, or they have not confessed it themselves, the Sangha will not know. If a serious crime has been committed and only one person in the Sangha knows about it, then this person is not counted as part of the Sangha and should also be included in 'those who should be excommunicated'. The third situation is that although the body is not a monk, they participate in Sangha affairs through some means. That is, the people mentioned earlier, before they confess, the Sangha Dharma activities they participate in are valid. If they have spoken, but no one knows, then it is also considered a valid act of the Sangha. Because there is no violation of the image of a monk in appearance, they can participate in Sangha affairs. Therefore, the Vinaya says that the abbot who has violated the precepts is still valid in presiding over Dharma activities because no one knows about it. Even minor offenses can be safely passed. Just like the scriptures say, 'One should use their physical eyes to observe whether others are upholding or violating the precepts'. The Daśabhāṇavāra-vinaya says that if a person who has committed a serious crime, or a person who has become a bhikṣu by fraudulent means, or a person who has broken the precepts when they were a layperson, etc. If these faults are stated in advance, then the karma will not succeed. If they are not stated, then everything is valid. The Sarvāstivāda believes that those with heavenly eyes should not speak of the faults of others. Even if one is allowed to use heavenly eyes or heavenly ears to observe the purity of the Sangha, who is without fault? There are only differences in the size of the faults, and there is nothing that cannot be seen. If one publicly proclaims the faults of others, then it will disrupt the affairs of the Sangha. Therefore, it is not advocated to do so. 'Those who confess' refers to those who tell others that they have committed adultery or theft, etc. The fourth situation is that although they have violated the law, the Sangha affairs they do are still valid. In the Dharmaguptaka-vinaya, the four types of people who are reprimanded, expelled, dependent, and prohibited from going to laypeople's homes should participate in all karma. But it is only for the governance of the Sangha, so they cannot be reprimanded. Those who conceal their crimes are punished on the same day and can be restored to purity after six nights.
【English Translation】 Not counted as part of the Sangha. The above refers to laypeople who impersonate monks. And their appearance is also the same as monks. Because of the similarity in appearance, they can participate in the Sangha's communal Dharma activities. However, they must wear lay clothes to show the difference. In this way, they do not have the meaning of practicing the Dharma together. The 'Daśabhāṇavāra-vinaya' says that those who have not originally taken the precepts are not allowed to participate in Sangha affairs. There are also those who have already taken the precepts, but need to wear lay clothes due to difficulties, and they should also be allowed to participate in communal Dharma activities. Because they were originally monks, this needs to be known. When performing Dharma activities, ask in detail. Among the laypeople within the boundary, are there any who have ever received the full precepts but have not renounced them? Do not assume that there is no separate assembly just because no one answers 'no'. The three who accuse refer to those who do not admit their guilt, do not repent of their sins, and do not abandon their wrong views. Detailed information can be found in the 'Sangha Net Sutra'. 'Excommunication' refers to those who have committed serious crimes and have been removed from the Sangha through Baisaljya-caturtha-karma (a Sangha meeting procedure). 'Those who should be excommunicated' also refers to those who have committed serious crimes and have been accused, but the expulsion procedure has not been completed due to certain reasons. Therefore, the 'Vinaya' calls it 'entering Pārājika' (falling into hell). If a serious crime has been committed, but the Sangha does not know about it, and only others know about it privately, and it has not been exposed, or they have not confessed it themselves, the Sangha will not know. If a serious crime has been committed and only one person in the Sangha knows about it, then this person is not counted as part of the Sangha and should also be included in 'those who should be excommunicated'. The third situation is that although the body is not a monk, they participate in Sangha affairs through some means. That is, the people mentioned earlier, before they confess, the Sangha Dharma activities they participate in are valid. If they have spoken, but no one knows, then it is also considered a valid act of the Sangha. Because there is no violation of the image of a monk in appearance, they can participate in Sangha affairs. Therefore, the 'Vinaya' says that the abbot who has violated the precepts is still valid in presiding over Dharma activities because no one knows about it. Even minor offenses can be safely passed. Just like the scriptures say, 'One should use their physical eyes to observe whether others are upholding or violating the precepts'. The 'Daśabhāṇavāra-vinaya' says that if a person who has committed a serious crime, or a person who has become a bhikṣu by fraudulent means, or a person who has broken the precepts when they were a layperson, etc. If these faults are stated in advance, then the karma will not succeed. If they are not stated, then everything is valid. The Sarvāstivāda believes that those with heavenly eyes should not speak of the faults of others. Even if one is allowed to use heavenly eyes or heavenly ears to observe the purity of the Sangha, who is without fault? There are only differences in the size of the faults, and there is nothing that cannot be seen. If one publicly proclaims the faults of others, then it will disrupt the affairs of the Sangha. Therefore, it is not advocated to do so. 'Those who confess' refers to those who tell others that they have committed adultery or theft, etc. The fourth situation is that although they have violated the law, the Sangha affairs they do are still valid. In the Dharmaguptaka-vinaya, the four types of people who are reprimanded, expelled, dependent, and prohibited from going to laypeople's homes should participate in all karma. But it is only for the governance of the Sangha, so they cannot be reprimanded. Those who conceal their crimes are punished on the same day and can be restored to purity after six nights.
等四人十誦中行覆藏竟本日竟六夜竟合七人。不足僧殘等羯磨。不妨應余法事。次明別眾(謂同一界住相中有華不同僧法。故云別眾也)。有二。初明別相。后明成不。初中四分云別眾者。應來者不來。是身口心俱不集。二應與欲者。不與欲來。是身心不集。三現前得訶人訶。謂心口不集。反此三種則成和眾。謂初人三業俱集。中者心口俱集。後人身口集。而心不集默坐不訶亦名和合。故文云。應訶者不訶。又云。舍利弗見眾僧如法羯磨而心不同。應作默然是如法也。又六群比丘往說戒處不坐。佛言非法。五分中背說戒羯磨坐臥等是別眾。僧祇中行作羯磨坐則別眾。四儀互作十二種人。別眾多相。理須明委。然與不足數中遞相交涉。且大分二。若身不至僧中是別眾攝。雖至僧中不足他數是不足數。然不足之人名通凈穢二人(凈僧睡定身不至僧亦不足也)。別眾之稱唯據清凈一色。義張四句料簡如別。若論學悔是不足限。必無解法亦開秉之。別亦無過。則中間人也。二解成不者。若別犯下四篇。是別眾攝。別犯初篇。縱謂凈想亦成法事。終是體壞無任同住。文云。無比丘有想。羯磨成而犯罪。以心不同。審知有犯。隨意別之。十三難人尼等四人三舉三狂等並聾啞之類。或本非是僧。或中途被罰形差。病報緣礙故開。凡此
【現代漢語翻譯】 現代漢語譯本 等四人《十誦律》中，如果進行覆藏（指隱瞞僧眾過失）的行為，一天結束、六夜結束，合計七人蔘與。這種情況下，羯磨（指僧團的事務處理）是不合法的，屬於僧殘罪（僧團中較重的罪行之一）。但這種情況不妨礙其他合法的法事。 接下來闡明別眾（指在同一個結界內居住，但由於某些原因，僧團的法事無法統一進行，因此稱為別眾）。別眾分為兩種情況：一是說明別眾的相狀，二是說明別眾是否成立。首先，四分律中說，別眾是指應該來參加法事的人沒有來，這是身、口、意都不參與。二是應該給與同意的人，沒有給與同意就來了，這是身、意不參與。三是現前受到呵責的人進行呵責，這是意、口不參與。與這三種情況相反，就構成和合眾。也就是說，第一種人身、口、意都參與，第二種人意、口都參與，第三種人身、口參與，但意不參與，默不作聲不呵責也稱為和合。所以經文中說，應該呵責的人不呵責。又說，舍利弗（Śāriputra）看到僧眾如法地進行羯磨，但內心不同意，應該保持沉默，這才是如法的。還有，六群比丘（指六個行為不端的比丘）去說戒的地方不坐，佛陀說這是非法的。五分律中，背對著說戒羯磨坐著、躺著等都是別眾。僧祇律中，進行羯磨時坐著也是別眾。四儀（指行、住、坐、臥四種威儀）互相作用，會產生十二種別眾的情況。這些道理需要詳細說明。然而，這些情況與不足數（指參與僧團事務的人數不足）的情況相互交織。大致分為兩種情況：如果身體沒有到達僧團中，就屬於別眾；雖然到達僧團中，但不足以構成法定人數，就屬於不足數。然而，不足數的人既包括清凈的比丘，也包括不清凈的比丘（清凈的比丘睡著或入定，身體沒有到達僧團，也屬於不足數）。別眾的稱呼只針對清凈的比丘。其中的含義可以用四句來分析。如果討論學習和懺悔，則不受人數的限制，即使沒有解法的人也可以秉持。別眾也沒有過失，屬於中間人。 二是解釋別眾是否成立。如果別眾犯了下四篇（指四種較輕的戒律），就屬於別眾。如果別眾犯了初篇（指最重的戒律），即使認為是清凈的想法，也構成法事，但最終還是破壞了僧團的整體，無法共同居住。經文中說，沒有比丘有這種想法，羯磨成立但犯了罪，因為內心不同意。如果確實知道有犯戒行為，可以隨意分開。十三難人（指十三種不適合出家的人）、尼（指比丘尼）等四人、三舉（指被僧團三次驅逐的人）、三狂（指三種精神失常的人）等，以及聾啞之類的人，或者原本就不是僧人，或者中途被處罰，或者形體有缺陷，或者因為疾病等原因，所以開許（不參與僧團事務）。凡此種種。
【English Translation】 English version If four people in the Ten Recitations Vinaya (Dasa-bhāṇavāra Vinaya) engage in concealing (covering up the faults of the Sangha), and one day ends, six nights end, totaling seven people involved. In this case, the Karma (formal acts of the Sangha) is not valid, constituting a Sanghādisesa offense (one of the more serious offenses in the Sangha). However, this situation does not hinder other legitimate Dharma activities. Next, the explanation of 'separate assembly' (Bhinna-saṃghā, referring to a situation where, within the same boundary, the Sangha's activities cannot be unified due to certain reasons, hence called a separate assembly). There are two aspects to separate assembly: first, explaining the characteristics of separate assembly; second, explaining whether separate assembly is established. First, the Four-Part Vinaya (Dharmaguptaka Vinaya) states that separate assembly refers to those who should attend the Dharma activities but do not, meaning body, speech, and mind are not participating. Second, those who should give consent do not give consent but come, meaning body and mind are not participating. Third, those who are being rebuked in the present moment are rebuking, meaning mind and speech are not participating. The opposite of these three situations constitutes a harmonious assembly. That is, the first type of person participates with body, speech, and mind; the second type of person participates with mind and speech; the third type of person participates with body and speech but not mind, and remaining silent without rebuking is also called harmonious. Therefore, the text says that those who should rebuke do not rebuke. It also says that Śāriputra (one of the chief disciples of the Buddha) sees the Sangha performing Karma lawfully, but his mind does not agree, and he should remain silent, which is lawful. Furthermore, the group of six monks (referring to six monks with improper conduct) go to the place for reciting the precepts but do not sit down, and the Buddha said this is unlawful. In the Five-Part Vinaya (Mahīśāsaka Vinaya), sitting or lying down with one's back to the recitation of precepts is a separate assembly. In the Sanghika Vinaya (Mahāsāṃghika Vinaya), sitting during the performance of Karma is a separate assembly. The four postures (referring to the four postures of walking, standing, sitting, and lying down) interacting with each other can create twelve types of separate assembly situations. These principles need to be explained in detail. However, these situations are intertwined with the situation of insufficient numbers (referring to an insufficient number of people participating in Sangha affairs). Broadly speaking, there are two situations: if the body does not reach the Sangha, it belongs to separate assembly; although the body reaches the Sangha, it is not enough to constitute a quorum, which belongs to insufficient numbers. However, those who are insufficient in number include both pure monks and impure monks (pure monks who are asleep or in meditation, and whose bodies do not reach the Sangha, also belong to insufficient numbers). The term 'separate assembly' only refers to pure monks. The meaning can be analyzed using four categories. If discussing learning and repentance, it is not limited by the number of people, and even those who do not understand the Dharma can uphold it. Separate assembly is also not a fault, belonging to the middle ground. Second, explaining whether separate assembly is established. If separate assembly violates the lower four sections (referring to four lighter precepts), it belongs to separate assembly. If separate assembly violates the first section (referring to the heaviest precepts), even if it is considered a pure thought, it constitutes a Dharma activity, but ultimately it destroys the integrity of the Sangha and cannot live together. The text says that no monk has this thought, Karma is established but a crime is committed because the mind does not agree. If it is indeed known that there is a violation of the precepts, it can be separated at will. The thirteen difficult people (referring to thirteen types of people who are not suitable for ordination), nuns (bhikkhunī) and the four types of people, those who have been expelled three times, those who are insane in three ways, and those who are deaf and mute, or those who were not originally monks, or those who were punished midway, or those who have physical defects, or those who are excused due to illness, etc., are all allowed (not to participate in Sangha affairs). All of these.
等人未論足別。若對首作法。前境濫真。例取僧中。今行事者多有別相。更顯明之。眾取威儀相同不用心順。言威儀者。如僧祇中。行作法事坐則非法。五分病人背羯磨。佛言別眾。四分六群不坐。佛訶責之。理非和相。別眾中說。如行時食食住則犯足相同僧祇。二心虛實者。但令相順心違亦成證法。文云。現前應訶者不訶。又云。見如法羯磨而心不同。如前所列。若作法時問僧云。僧今和合何所作為。答云。某事羯磨。且待答者坐竟方始作白。廣有廢立如義鈔中。就僧坐中聽有立者除被治人。以是所為作羯磨者不足僧數。余有所為坐乞如法。文義明說。秉羯磨人中除二種人。一威儀師立秉單白。為僧所使不得輒坐。二開立說戒。為令眾聞。自餘一切皆須坐秉(必有餘緣行臥亦得)。
受欲是非篇第四
夫事生不意法出恒情。故對情而順其心。心順則於法無失。故名欲也。然則情事相反。故立法以撿之。撿則有事必明。若明故對門而辨。初明其緣。后明欲法。初中有三。一制意釋名明體。二有開遮。三定緣是非。初中制意者。凡作法事必須身心俱集方成和合。設若有緣不開心集則機教莫同。將何拔濟。故聽傳心口。應僧前事方能彼此俱辨。緣此故開與欲。釋名者。凡言欲者。多以希須為義。欲明僧作法事
【現代漢語翻譯】 現代漢語譯本： 如果有人沒有充分觀察其他人的行為，就根據表面現象來判斷是否符合作法（karma）的條件，那麼就會把不真實的情況誤認為真實。通常的規則是從僧團中選取符合條件的人。現在執行事務的人往往有不同的表現，需要更清楚地說明。僧團選取的是威儀（行為舉止）相同的人，而不是內心一致的人。所說的威儀，例如在《僧祇律》中，進行作法事時坐著就是非法的。《五分律》中，生病的比丘背對著羯磨（karma），佛陀說這是別眾（不合法的僧團）。《四分律》中，六群比丘不坐著，佛陀呵斥了他們。從道理上講，這不符合和合相。在別眾的例子中說，例如行走時進食，如果停止進食就違反了《僧祇律》中足相同的規定。關於二心虛實，只要表面上順從，即使內心不一致，也能成就證法。經文中說，『對於眼前應該呵斥的事情不呵斥』，又說『見到如法的羯磨而內心不同』，就像前面列舉的情況一樣。如果作法時問僧眾：『僧眾現在和合，要做什麼？』回答說：『要做某事羯磨。』要等到回答者坐下後才能開始作白（baí）。詳細的廢立情況在《義鈔》中有說明。在僧眾坐著聽法時，除了被懲治的人，其他人都應該坐著。因為這些人為作羯磨的人數不足。其餘的人應該坐著，乞求如法。經文的含義說得很清楚。秉持羯磨的人中要排除兩種人：一種是威儀師站著秉持單白（簡單的宣告），因為他是被僧眾所使用，不能隨意坐下；另一種是站著說戒，爲了讓僧眾聽清楚。除了這兩種情況，其他所有人都必須坐著秉持（如果確實有其他原因，行走或躺臥也可以）。
受欲是非篇第四
事情的發生往往出人意料，而法則的制定則源於普遍的情況。因此，要順應情感，順從內心。內心順從，在法則上就不會有缺失。所以稱為『欲』（chanda，意願）。然而，情感和事實往往相反，所以要制定法則來約束它。約束之後，事情就必然會變得明朗。如果明朗，就要針對具體情況進行辨析。首先要說明其緣由，然後說明受欲（chanda）的法則。緣由中有三點：一是制定意圖，解釋名稱，明確本體；二是有開遮（允許和禁止）；三是確定緣由的是非。首先，制定意圖是指，凡是作法事，必須身心都聚集在一起，才能成就和合。假設有因緣不能身心聚集，那麼機緣和教導就不能相同，又用什麼來救濟呢？所以允許傳達心口之意。應該在僧眾面前說明情況，才能彼此都明白。因為這個緣故，所以允許給予意願。解釋名稱是指，凡是說到『欲』，大多以希望和需求為意義。想要說明僧眾作法事。
【English Translation】 English version: If someone does not fully observe the actions of others and judges whether they meet the conditions for performing karma (作法) based on superficial appearances, then they will mistake untruthful situations for truthful ones. The usual rule is to select those who meet the conditions from the Sangha (僧團). Those who carry out affairs now often have different manifestations, which need to be explained more clearly. The Sangha selects those whose demeanor (威儀, behavior and deportment) is the same, not those who are of the same mind. The so-called demeanor, for example, in the Saṃghika-vinaya (僧祇律), sitting while performing karma is illegal. In the Five-Part Vinaya (五分律), a sick bhikṣu (比丘) facing away from the karma is considered bhinna-saṃgha (別眾, an unlawful assembly) according to the Buddha. In the Four-Part Vinaya (四分律), the Group of Six bhikṣus not sitting is rebuked by the Buddha. Logically, this does not conform to the appearance of harmony. In the example of bhinna-saṃgha, it is said that eating while walking, and stopping eating, violates the rule of equal feet in the Saṃghika-vinaya. Regarding the truth and falsehood of two minds, as long as there is outward compliance, even if the mind is not in agreement, it can still accomplish the Dharma (證法). The text says, 'Not rebuking what should be rebuked in front of you,' and also says, 'Seeing a lawful karma but having a different mind,' as in the examples listed earlier. If, when performing karma, the Sangha is asked, 'The Sangha is now in harmony, what is to be done?' and the answer is, 'To perform such-and-such karma,' the baí (白, announcement) should only be made after the respondent has sat down. Detailed rules regarding abolishment and establishment are explained in the Yi Chao (義鈔). When the Sangha is sitting and listening to the Dharma, everyone should sit except for those being disciplined, because these people are not counted in the number of monks required to perform karma. The rest should sit and request the Dharma lawfully. The meaning of the text is very clear. Among those who hold the karma, two types of people should be excluded: one is the ācārya (威儀師, master of deportment) who stands and holds the ekākṣarī (單白, simple announcement), because he is being used by the Sangha and cannot sit at will; the other is the one who stands and recites the precepts, in order to allow the Sangha to hear clearly. Apart from these two situations, everyone else must sit while holding the karma (if there are indeed other reasons, walking or lying down is also permissible).
Chapter Four: Right and Wrong of Giving Consent (受欲是非篇)
Events often occur unexpectedly, while the establishment of rules stems from common situations. Therefore, one should comply with emotions and follow the heart. If the heart complies, there will be no fault in the rules. This is why it is called chanda (欲, intention or consent). However, emotions and facts are often contrary, so rules must be established to restrain them. After restraint, things will inevitably become clear. If it is clear, then one must analyze based on the specific situation. First, one must explain the cause, and then explain the rules of chanda. There are three points in the cause: first, to establish the intention, explain the name, and clarify the substance; second, there are vivṛti (開, allowance) and pratiṣedha (遮, prohibition); third, to determine the right and wrong of the cause. First, establishing the intention means that for any karma to be performed, the body and mind must both be gathered together in order to achieve harmony. Suppose there is a cause that prevents the body and mind from gathering together, then the opportunity and the teaching will not be the same, and what can be used to save them? Therefore, it is permissible to convey the intention through speech. The situation should be explained in front of the Sangha so that everyone can understand each other. For this reason, it is permissible to give consent. Explaining the name means that whenever 'desire' (欲) is mentioned, it mostly has the meaning of hope and need. Wanting to explain the karma performed by the Sangha.
意決同集。但由緣差不遂情願。令送心達僧知無違背。故摩得伽云。云何名欲。欲者所作事樂隨喜。共同如法僧事。十誦云。欲名發心。如法僧事與欲名為欲法。辨體者。欲之所須有二。自有僧私同須。如說戒自恣等。以佛制有時限一切同遵。若叛有罪。自有單僧須者。如受戒舍懺等。僧須我和。我不必須。佛不正制也。二明開遮。律中唯除結界。余並開之。雖非明文。以非制故。三緣是非者。若有犯戒事非法緣而與欲者。由事非故不合不成。若準文中。但云佛法僧塔看病人六事是緣。文具正列。而六群作衣說欲。雖非正制。僧受行之。僧祇等律守房等緣。並如別顯。比者比丘多慢斯法不思來業妄行聖法。謂無病言病。不凈言凈。不欲言欲。令他。傳此妄語對眾。而說。隨僧多少一一人邊三波逸提。所傳之人知而為告一一三罪。惡業不輕。何為自怠。二明欲法。就中分三。初明與法。二明失法。三明遇緣成不。就初又分二。前明與法。二明說法。初中四分文不具足。義設云。大德一心念。某甲比丘如法僧事與欲清凈一說便止。準僧祇三說成就。今約四分文中。但一說成者。皆無結略之文。三說成法方云。第二第三亦如是說。準白二羯磨說凈等法。依文直成。不須云云取他外部。問此欲辭中不稱佛法僧事者。解云。稱者
人語。不稱正本。問說不稱。欲法成已不。答成也。由羯磨中不牒此說欲之緣。律中若不記姓名。當說相貌。猶不記者。當言我與眾多比丘說欲等。問欲與清凈同異云何。答欲應羯磨。清凈應說戒。若說欲之時並須雙牒。由文正制。不同僧祇猶行廢教也。言如法僧事者。簡非法事不須欲也。若非法緣如眾網中。此但言如法。則令僧諸法事皆通作無障。上明自說。今言兼他者。謂受欲已更忽緣礙。欲轉與他。毗尼母云。得齊七反。說辭云。大德一心念。我某甲比丘受某甲比丘欲清凈。彼及我身如法僧事與欲清凈一說。問與欲之相若為成不。答四分中但有病人說欲法。而文有具缺。良以病有輕重故也。文云。若言我說欲。若言與我說欲。若云爲我說欲。若現身相。若廣說欲等五種也。前四唯重病人。后廣說者健病俱用。五分斷事中說欲起去文中如此律廣說相似。又無略文。比人行事或有緣者囑信受欲。及語沙彌令傳至他。或有非緣直云爲我說欲者量恐不成。故四分病人中。若不口說不現身相併皆不成。今健人用病者法誠難定指。問現相若為。依如五分。病人不能口說。聽現身相與清凈欲。若舉手若舉指搖身搖頭乃至舉眼得名清凈欲。律文如此。而取欲者須知同別之相方得成就。若違心不同而現相者。雖取不成終為別眾。二
【現代漢語翻譯】 現代漢語譯本 人說：『不符合正本。』問：『說的不符合（規矩），想要羯磨（karma，業）完成可以嗎？』答：『可以完成。』因為在羯磨中沒有記錄說『欲』（chanda，意願）的因緣。律中如果沒記住姓名，應當說相貌。如果還是沒記住，應當說『我與眾多比丘說欲等』。問：『「欲」與「清凈」（parisuddhi，戒律上的清凈狀態）的同異之處是什麼？』答：『「欲」應用於羯磨，「清凈」應用於說戒。』如果說「欲」的時候，必須雙重陳述，因為這是明確的規定。這與僧祇律（Mahāsāṃghika Vinaya）中仍然實行的廢棄教規不同。所說的『如法僧事』，是簡別于不如法的僧事，不如法的僧事不需要「欲」。如果是不如法的因緣，就像眾網之中。這裡只說『如法』，就能使僧團的各種法事都能順利進行，沒有障礙。上面說明的是自己說「欲」，現在說的是兼顧他人，指的是接受「欲」之後，又忽然有因緣障礙，要把「欲」轉給他人。《毗尼母經》（Vinaya-matrika）說，可以轉達七次。說辭是：『大德一心念，我某甲比丘接受某甲比丘的「欲」清凈，他和我的身如法僧事與「欲」清凈。』說一次即可。問：『與「欲」的相貌如果才能成就？』答：『《四分律》（Dharmaguptaka Vinaya）中只有病人說「欲」的方法，但文字有完整和缺失。這是因為病有輕重的原因。』經文說：『如果說「我說欲」，或者說「與我說欲」，或者說「為我說欲」，或者顯現身相，或者廣泛地說「欲」等五種。』前四種只適用於重病人，后一種廣泛地說「欲」的方法，健康和病人都可以用。《五分律》（Mahīśāsaka Vinaya）斷事中說「欲」起去的文字，與此律廣泛的說法相似，又沒有簡略的文字。比丘行事，或者有因緣的，囑託信使接受「欲」，以及告訴沙彌讓他傳達給他人。或者沒有因緣，直接說『為我說欲』，恐怕不能成就。所以《四分律》病人中，如果不口說，不顯現身相，都不能成就。現在健康的人用病人的方法，確實難以確定。問：『顯現身相應該怎麼做？』依照《五分律》，病人不能口說，聽許顯現身相與清凈「欲」。如果舉手、舉指、搖身、搖頭，乃至舉眼，都可以稱為清凈「欲」。律文是這樣說的。而接受「欲」的人，必須知道相同和區別的相貌，才能成就。如果違背內心不同意而顯現身相，即使接受了也不能成就，最終還是別眾（單獨行動）。 二
【English Translation】 English version Someone says: 'It doesn't match the original text.' Question: 'If the statement doesn't conform (to the rules), can the karma (action, deed) be completed?' Answer: 'It can be completed.' Because in the karma, there is no record of the conditions for stating 'chanda' (intention, desire). In the Vinaya (monastic discipline), if the name is not remembered, the appearance should be described. If it is still not remembered, it should be said, 'I and many bhikshus (monks) state the chanda, etc.' Question: 'What are the similarities and differences between 'chanda' and 'parisuddhi' (purity, a state of purity in terms of precepts)?' Answer: 'Chanda' is applied to karma, and 'parisuddhi' is applied to reciting the precepts.' If stating 'chanda', it must be stated twice, because this is a clear rule. This is different from the Mahāsāṃghika Vinaya, which still practices abandoned rules. What is said as 'lawful Sangha (monastic community) affairs' distinguishes it from unlawful Sangha affairs, which do not require 'chanda'. If it is an unlawful condition, it is like being in a net of the masses. Here, only 'lawful' is mentioned, which allows all Sangha affairs to proceed smoothly without obstacles. The above explains stating 'chanda' oneself; now it refers to considering others, which means after receiving 'chanda', there is a sudden obstacle, and the 'chanda' must be transferred to others. The Vinaya-matrika says that it can be transferred seven times. The statement is: 'Venerable One, with one mind, I, Bhikshu (monk) so-and-so, receive the pure chanda of Bhikshu so-and-so; his and my body's lawful Sangha affairs are with pure chanda.' Stating it once is sufficient. Question: 'How can the appearance of giving 'chanda' be accomplished?' Answer: 'In the Dharmaguptaka Vinaya, there is only the method for a sick person to state 'chanda', but the text has completeness and incompleteness. This is because the illness has varying degrees of severity.' The text says: 'If one says, 'I state chanda,' or says, 'Give me chanda,' or says, 'State chanda for me,' or shows a physical sign, or extensively states 'chanda,' etc., these are five types.' The first four are only applicable to seriously ill patients, and the last method of extensively stating 'chanda' can be used by both healthy and sick people. In the Mahīśāsaka Vinaya's judgment of affairs, the text about stating 'chanda' and leaving is similar to the extensive statement in this Vinaya, and there is no abbreviated text. When a bhikshu conducts affairs, if there is a condition, he entrusts a messenger to receive 'chanda', and tells a shramanera (novice) to convey it to others. Or if there is no condition, directly saying 'State chanda for me,' it is feared that it cannot be accomplished. Therefore, in the Dharmaguptaka Vinaya for sick people, if one does not speak orally and does not show a physical sign, it cannot be accomplished. Now, it is indeed difficult to determine when a healthy person uses the method for sick people. Question: 'How should the physical sign be shown?' According to the Mahīśāsaka Vinaya, if a sick person cannot speak orally, he is allowed to show a physical sign to give pure 'chanda'. If one raises a hand, raises a finger, shakes the body, shakes the head, or even raises the eyes, it can be called pure 'chanda'. The Vinaya text says so. And the person receiving 'chanda' must know the similarities and differences in appearance in order to accomplish it. If one shows a physical sign against one's will and does not agree in the heart, even if it is received, it cannot be accomplished, and ultimately it is a separate group (acting alone). Two
明對僧說法。應至僧中羯磨者言不來者說欲。即具修威儀說云。大德僧聽。某甲比丘我受彼欲清凈彼如法僧事與欲清凈。若眾多比丘隨能記者一時合說。若受他欲來。自有緣事對僧說者言。大德僧聽。我某甲比丘病患因緣。某甲比丘僧事因緣。我受彼欲清凈彼及我身如法僧事與欲清凈。說訖即出。若自有緣事。欲說付僧者。當自來僧中說云。大德僧聽。我某甲比丘如法僧事與欲清凈。四分無文。僧祇云。病比丘與比房比丘欲不受之。即自入僧中。上座前說。佛言善作如法。但不受者得罪。問對僧說欲其相云何。答行法不同。或一時來至僧前。禮已同時而說者。或直來僧前一一說者。或在座一時說者。或下座一一說者。據文併成。準我與眾多欲文及故不說等。皆成。若取義意者。律中開成由有忘誤。或復得罪故。有成文必無正緣不得通用。約準外宗。一一說是。五分云。令至如法僧中為我稱名字說及捉籌。若不如是一一皆不成。僧祇云。不得趣爾與人慾與堪能持欲入僧中說者。其受者應自思惟。我能傳欲不。義評云。凡取欲者恐有別眾。不集令其送心僧知無乖。方乃加法。今一時總說。言辭鬧亂。何得委知不來集者。五分僧祇明文令在上座前稱名字說。意亦可見。四分文云。應更相撿挍知有來不來者。此言彌顯。二明失
【現代漢語翻譯】 現代漢語譯本： 對僧眾說法時，應該讓需要參與僧團羯磨（指僧團的會議或儀式）但未能親自到場的僧人，說明其意願（『說欲』）。然後，具足威儀地宣告：『大德僧眾請聽，某甲比丘（說明具體僧人的名字，下同）接受了某人的意願，此意願是清凈的，此人希望按照正法參與僧團事務，並表達清凈的意願。』如果有很多比丘，可以由一位能夠記住的人一起宣告。如果接受了他人意願而來到現場的僧人，因為自身原因需要對僧眾說明，則說：『大德僧眾請聽，我某甲比丘因為生病，或者因為僧團事務，接受了某人的意願，此意願是清凈的，此人以及我本人希望按照正法參與僧團事務，並表達清凈的意願。』說完后即可離開。如果因為自身原因，想要將意願轉達給僧眾，應當親自來到僧團中說：『大德僧眾請聽，我某甲比丘希望按照正法參與僧團事務，並表達清凈的意願。』 《四分律》中沒有明確的條文說明這一點。《僧祇律》中說，生病的比丘將意願告知同住一處的比丘，但後者沒有接受，於是前者親自進入僧團，在上座（資歷高的僧人）面前說明。佛陀說這樣做很好，符合正法，但拒絕接受意願的人是有罪的。 問：對僧眾說明意願的方式是怎樣的？答：執行的方式不盡相同。或者同時來到僧眾面前，行禮后一起說明；或者直接來到僧眾面前，一一說明；或者在座位上一起說明；或者離開座位后一一說明。根據經文，這些方式都是可以的。參照我轉達眾多意願的經文，以及故意不說的情況，這些都是可以成立的。如果從意義上理解，律中允許這樣做是因為可能有遺忘或錯誤，或者可能因此獲罪。因此，有明確條文規定的，如果沒有正當理由，不得隨意通用。按照其他宗派的觀點，應該一一說明。《五分律》中說，要讓（傳達意願的人）來到如法的僧團中，為我稱念名字，並拿取籌碼。如果不是這樣，一一都不成立。《僧祇律》中說，不得隨意將意願轉達給他人，而應該轉達給能夠秉持意願進入僧團說明的人。接受意願的人應當自己思考，我能否傳達這個意願？ 義評認為，凡是接受意願的人，恐怕有其他僧團的人混入，沒有聚集在一起，讓其將心意送達僧團，知道沒有違背，才可進行羯磨。現在一時全部說出，言辭嘈雜混亂，怎麼能知道沒有來聚集的人的意願呢？《五分律》和《僧祇律》明確規定要在上座面前稱念名字說明，用意也是可以理解的。《四分律》中說，應當互相檢查，知道有人來或沒來。這些話更加明顯地說明了這一點。二、明失（指接下來要說明的第二點是關於缺失的內容）。
【English Translation】 English version: When addressing the Sangha (monastic community), those monks who need to participate in Sangha 'karma' (formal acts of the Sangha) but are unable to attend in person should state their 'desire' (intention). Then, with proper decorum, it should be announced: 'Venerable Sangha, please listen. Bhikshu (monk) so-and-so (stating the specific monk's name, hereinafter the same) has received the desire of so-and-so. This desire is pure, and this person wishes to participate in Sangha affairs according to the Dharma (Buddhist teachings) and expresses a pure intention.' If there are many Bhikshus, one who can remember can announce it together. If a monk who has received the intention of another comes to the scene and needs to explain to the Sangha due to his own reasons, he should say: 'Venerable Sangha, please listen. I, Bhikshu so-and-so, because of illness or because of Sangha affairs, have received the desire of so-and-so. This desire is pure, and this person and I wish to participate in Sangha affairs according to the Dharma and express a pure intention.' After speaking, he can leave. If, due to one's own reasons, one wants to convey the intention to the Sangha, one should come to the Sangha in person and say: 'Venerable Sangha, please listen. I, Bhikshu so-and-so, wish to participate in Sangha affairs according to the Dharma and express a pure intention.' There is no explicit provision for this in the 'Dharmaguptaka Vinaya' ('Four-Part Vinaya'). The 'Mahasamghika Vinaya' ('Sangha Vinaya') states that a sick Bhikshu informed a Bhikshu living in the same place of his intention, but the latter did not accept it. Therefore, the former personally entered the Sangha and explained it in front of the senior monk (a monk with high seniority). The Buddha said that doing so was good and in accordance with the Dharma, but the person who refused to accept the intention was guilty. Question: What is the manner of stating one's intention to the Sangha? Answer: The way of execution is not entirely the same. Either they come to the Sangha at the same time, salute, and explain together; or they come directly to the Sangha and explain one by one; or they explain together while seated; or they explain one by one after leaving their seats. According to the scriptures, these methods are all acceptable. Referring to the scriptures where I convey many intentions, and the situation where one intentionally does not speak, these are all valid. If understood in terms of meaning, the Vinaya allows this because there may be forgetfulness or errors, or one may be guilty as a result. Therefore, if there are explicit provisions, they should not be used arbitrarily without legitimate reasons. According to the views of other schools, each should be explained individually. The 'Five-Part Vinaya' states that (the person conveying the intention) should come to the lawful Sangha, recite my name for me, and take a token. If it is not like this, none of them are valid. The 'Sangha Vinaya' states that one should not arbitrarily convey the intention to others, but should convey it to someone who can uphold the intention and enter the Sangha to explain it. The person accepting the intention should think for himself, can I convey this intention? The commentary believes that anyone who accepts the intention is afraid that people from other Sanghas may mix in, and they are not gathered together, so let them send their intention to the Sangha, knowing that there is no violation, and then karma can be performed. Now, if everything is said all at once, the words are noisy and chaotic, how can one know the intentions of those who have not come to gather? The 'Five-Part Vinaya' and the 'Sangha Vinaya' explicitly stipulate that the name should be recited and explained in front of the senior monk, and the intention can also be understood. The 'Four-Part Vinaya' states that one should check each other to know who has come and who has not. These words make this even clearer. Two, Ming Shi (referring to the second point to be explained is about the missing content).
法。謂受欲已遇緣便失。不簡病人之所及以僧中。今統明失法。四分有二十七種。受他欲已自言。我是十三難人三舉二滅十八種人。由自陳故非是僧用。若不自言。相中同順。如足數中。五分云。自說罪人。不名持欲。反上即成。十誦取欲清凈人。始取時若取竟自言。白衣沙彌非比丘。乃至十三難。皆名清凈欲不成。不到僧所。又有七種。若命過。若余處行。若罷道。若入外道眾。若入別部眾。若至戒場上。若明相出。言余處行者。謂出大界外余道行也。昔解云。受欲已在寺內余房行者失欲。此非解也。自恣明文無餘處行。改為若出界外也。明相出者。謂后夜受欲羯磨在明故失欲也。問此律宿欲不成者。若明相未了。羯磨已竟。而說戒自恣未竟。得經明不。答不成。故僧祇中。若七萬八萬人自恣。恐明相出者。應減眾界外自恣。四分中若明相欲出開略說戒。故知宿欲不被所為事也。四分又有三種。謂神足在空隱沒離見聞處。問為俱離失互離失耶。答俱離失也。互則不定故。文中若眾大聲小不聞說戒。令作轉輪高座立上說之。此則見而不聞也。又如多人說戒。何由並得見作法者面。此則聞而不見也。離此二人則名失欲。必互離有失。據隔障等之緣。前言離見聞失者。通望比座展轉離也。如五分解。謂同覆障。相離雖說不
成。僧祇五種。謂隔障等。如足數中說。五分斷事時。若在屋中。隨幾過出。若在露地。去僧一尋等並失。若房小不受僧者。聽在前後檐下庭中坐。雖不聞羯磨聲得成。又有七人。尼等四人狂等三人。皆不成欲。僧祇多種。一在界外與欲。二持欲出界。三與欲已自身出界。四與欲已自至僧中默然還出。五持欲至。僧因難驚起。無一人住者名壞眾失。有人住則不失。余同當宗。十誦與別住人失欲。即覆等三人。上來諸列皆不成欲。說亦不成。知而故為。反自受罪。文云。皆不成與欲。當更與餘者欲。三明遇緣不說成者。文云。若受欲人若睡若入定若忘若不故作。如是者成。若故不說得罪。而不知成不。理亦應成。在開緣明也。並謂在僧中。若在中道併名不到。四分云。若病重者應扶輿來僧中。若慮增動。僧就病者所圍繞作法。若病者多不能集者。僧出界外作羯磨。以更無方便得別眾故。若受欲已欲至僧中。道逢諸難。便從界外來至僧所。與欲清凈得成。必界內有難不往僧所。僧又不知羯磨成不。文云。有比丘無想作法不成。問與欲已事訖不來。犯別眾不。答不犯。以情和到僧。而不將欲緣為羯磨事。文云。若事休應往不往。如法治不云法不成就。若爾受日出界而事休法謝者。答受日文中牒事。故前緣廢法謝。此受欲法不
【現代漢語翻譯】 現代漢語譯本 成就。僧祇有五種情況，即隔障等，如同在足數中所說的那樣。五分斷事時，如果在屋中，無論有多少人離開，如果在露天，離開僧團一尋等距離，都算作失去資格。如果房間太小無法容納僧眾，允許在前後屋檐下或庭院中坐著，即使聽不到羯磨（karma，業）的聲音也能成就。還有七種人，即尼（bhikkhuni，比丘尼）等四人和狂人等三人，都不能成就與欲（chanda，意欲）。 僧祇有多種情況：一是在界外與欲；二是持欲出界；三是與欲后自身出界；四是與欲后自己到僧團中默然然後離開；五是持欲到達后，僧團因困難而驚起，沒有一個人留下，這稱為壞眾失。如果有人留下，則不算失去資格。其餘情況與當宗相同。《十誦律》認為與別住（parivasa，別住）的人失去與欲資格，即覆藏罪等三人。以上列舉的各種情況都不能成就與欲，說了也不能成就。明知而故意為之，反而會自受罪。經文說：『都不能成就與欲，應當重新給其他人與欲。』 三種情況表明遇到因緣不說也能成就：經文說：『如果受欲的人睡著、入定、遺忘或不是故意不說，這樣就能成就。』如果是故意不說，則會獲罪，但不知道是否成就，理應也能成就，這在開緣中說明了。以上都是指在僧團中，如果在中途，都算作不到。四分律說：『如果病人很重，應該扶著來到僧團中。如果擔心病情加重，僧團就到病人所在的地方圍繞著進行羯磨。如果病人太多無法聚集，僧團就到界外進行羯磨，因為沒有其他方便的方法可以進行別眾。』如果受欲后想要到僧團中，但在路上遇到各種困難，就從界外來到僧團，與欲清凈就能成就。如果界內有困難無法前往僧團，僧團又不知道羯磨是否成就，經文說：『有比丘無想作法不能成就。』 問：與欲後事情結束后不來，是否犯別眾罪？答：不犯。因為心意和合到達僧團，而不是將與欲的因緣作為羯磨的事情。經文說：『如果事情結束后應該前往而不前往，依法處理，但不說法不成就。』如果這樣，接受日出界限，但事情結束后法事結束了呢？答：接受日出界限的經文中會詳細說明事情，所以之前的因緣廢止，法事結束。而接受與欲的法事不是這樣。
【English Translation】 English version Accomplishment. There are five types of Sangha matters, such as obstructions, as mentioned in the section on counting. During the five-part adjudication, if it takes place indoors, the departure of any number of individuals results in disqualification. If it occurs outdoors, being a fathom's distance or more away from the Sangha also leads to disqualification. If the room is too small to accommodate the Sangha, sitting under the eaves or in the courtyard is permitted, and it is considered accomplished even without hearing the Karma (業) recitation. There are seven types of individuals who cannot grant consent (chanda, 意欲): the four types of nuns (bhikkhuni, 比丘尼), and three types of deranged individuals. There are various situations concerning the Sangha: first, granting consent outside the boundary; second, carrying consent out of the boundary; third, granting consent and then leaving the boundary oneself; fourth, granting consent, going to the Sangha, remaining silent, and then leaving; fifth, upon arrival with consent, the Sangha is startled due to difficulties, and no one remains, which is called a 'loss of the assembly'. If someone remains, it is not considered a loss. The remaining situations are the same as in the respective school. The Ten Recitations Vinaya (《十誦律》) considers that those undergoing parivasa (別住) lose the qualification to grant consent, including the three individuals concealing their offenses. All the situations listed above cannot accomplish consent, and speaking it does not accomplish it either. Knowingly doing so will result in self-inflicted punishment. The text states: 'Consent cannot be accomplished, and consent should be given to others.' Three situations indicate that accomplishment can occur even without speaking when encountering conditions: the text states: 'If the person receiving consent is asleep, in meditation, forgetful, or not intentionally silent, it is accomplished.' If it is intentionally not spoken, one will incur guilt, but it is not known whether it is accomplished. It should logically be accomplished, as explained in the opening remarks. The above refers to being within the Sangha. If in the middle of the journey, it is considered not arriving. The Four-Part Vinaya (四分律) states: 'If a patient is severely ill, they should be supported to come to the Sangha. If there is concern that the illness will worsen, the Sangha should surround the patient and perform the Karma. If there are too many patients to gather, the Sangha should perform the Karma outside the boundary, as there is no other convenient way to perform a separate assembly.' If, after receiving consent, one wants to go to the Sangha but encounters various difficulties on the way, coming to the Sangha from outside the boundary, the consent is pure and accomplished. If there are difficulties within the boundary preventing one from going to the Sangha, and the Sangha does not know whether the Karma is accomplished, the text states: 'If a Bhikkhu performs the Dharma without thought, it is not accomplished.' Question: If one does not come after the matter is finished after giving consent, does one commit the offense of a separate assembly? Answer: No. Because the intention is harmonious in reaching the Sangha, and the circumstances of giving consent are not taken as the matter of Karma. The text states: 'If one should go after the matter is finished but does not go, it is dealt with according to the Dharma, but it is not said that the Dharma is not accomplished.' If so, if one accepts the boundary of sunrise, but the Dharma event ends after the matter is finished? Answer: The text accepting the boundary of sunrise will explain the matter in detail, so the previous circumstances are abandoned, and the Dharma event ends. This is not the case with the Dharma event of accepting consent.
牒事。故緣謝欲成。
通辨羯磨篇第五(明瞭論疏翻為業也。所作是業。亦翻為所作。百論云事也。若約義求。翻為辨事。謂施造遂法。必有成濟之功焉)
僧為秉御之人。所統其唯羯磨。方能拔群迷之重累。出界分之深根。德實無涯。威難與大。而世尊棲光既久。遺法被世。可得而聞。但為陶染俗風情流鄙薄。言成瓦礫妄參真凈之文。行乃塵庸虛沾在三之數。致使教無成辨之功。事有納非之目。並由人法無宗轄。得失混同歸焉。故律云。若作羯磨。不如白法作白。不如羯磨法作羯磨。如是漸漸令戒毀壞以滅正法。當隨順文句勿令增減違法毗尼。當如是學。雖復僧通真偽。于緣得成前事。羯磨亦漏是非。而乖違號為非法。今欲克翦浮言。發揚聖教。統辨進不。總識科分。後有事條。案文準式。就中分為二。初明作法具緣。后明立法通局。並曲解羯磨。初中統明羯磨必有由漸。且分十門。一法不孤起必有所為。謂稱量前事則有三種。即人法事也。人謂受戒懺悔等。法謂說戒自恣等。事謂地衣等。或具或單乍離乍合。必先早陳是非須定。二約處以明。謂自然界中唯結界一法。余之羯磨並作法界。故僧祇云。非羯磨地不得行僧事。三集僧方法。謂敷座打相量僧多少觀時制度等。四僧集差別。須知用僧進止簡德優
【現代漢語翻譯】 現代漢語譯本： 公文。因為謝某想要完成某事。
通辨羯磨篇第五（明瞭論疏解釋為『業』。所作所為即是業。也翻譯為『所作』。《百論》中說是『事』。如果從意義上探究，可以翻譯為『辨事』，即施行建造，遵循佛法，必定會有成功濟世的功德。）
僧團是掌舵之人，所統領的唯有羯磨（Karma，業）。只有這樣才能拔除眾生迷惑的重重障礙，去除超出界限的深深禍根。僧團的德行實在是沒有邊際，威嚴難以估量。然而世尊（釋迦牟尼佛）示現光明已經很久，遺留下來的佛法流傳於世，我們可以聽聞。但是因為被世俗的風氣所沾染，情感變得鄙陋淺薄，言語如同瓦礫，胡亂摻雜在真實清凈的經文之中；行為庸俗，虛假地沾染著『在三』（指身、口、意三業）的名號。導致佛法沒有成就辨別的功用，事情有接納錯誤的嫌疑。這些都是因為人和法沒有宗主統轄，得失混淆不清。所以律藏中說：『如果作羯磨，不如按照白法（清凈法）來做白法；不如按照羯磨法來做羯磨。』這樣漸漸地導致戒律毀壞，從而滅亡正法。應當遵循經文語句，不要增加或減少，違背毗尼（Vinaya，戒律）。應當這樣學習。即使僧團通達真偽，在因緣具足的情況下成就了之前的事情，羯磨也難免會有是非，違背了正法，就被稱為非法。現在想要削減虛浮的言論，發揚聖人的教誨，統籌辨別進退，總括認識科條分目。以後遇到事情，按照經文和規範來做。其中分為兩部分：首先說明作法的因緣，然後說明立法的普遍性。並詳細解釋羯磨。首先統籌說明羯磨必定有其由來和漸進的過程，且分為十個方面：一、法不會孤立產生，必定有所作為。即衡量之前的事情，則有三種，即人、法、事。人指受戒、懺悔等；法指說戒、自恣（Pravāraṇā，僧眾于解夏后的自省儀式）等；事指地衣等。或者具足，或者單獨，時而分離，時而結合，必須首先陳述是非，必須確定。二、根據處所來闡明。即在自然界中只有結界一種法，其餘的羯磨都是作法界。所以《僧祇律》中說：『不是羯磨地，不得進行僧事。』三、集合僧眾的方法。即鋪設座位，打犍椎，衡量僧眾多少，觀察時間制度等。四、僧眾集合的差別。須知用僧的進止，簡擇德行優秀者。
【English Translation】 English version: Official document. Because Xie desires to accomplish something.
Section 5 of 'Comprehensive Explanation of Karma' (The 'Enlightening Treatise' commentary translates it as 'action'. What is done is action. It is also translated as 'what is done'. The 'Hundred Treatises' says it is 'matter'. If seeking from the meaning, it can be translated as 'distinguishing matters', meaning to perform construction, following the Dharma, there will surely be the merit of success and benefiting the world.)
The Sangha (community of monks) is the person in charge, and what it governs is only Karma (action). Only in this way can it remove the heavy obstacles of sentient beings' delusion and eliminate the deep roots that exceed boundaries. The Sangha's virtue is truly boundless, and its majesty is immeasurable. However, the World Honored One (Shakyamuni Buddha) has manifested light for a long time, and the Dharma he left behind has spread throughout the world, which we can hear. But because it is contaminated by worldly customs, emotions become base and shallow, words are like rubble, randomly mixed into the true and pure scriptures; actions are vulgar, falsely claiming the name of 'three actions' (referring to body, speech, and mind). This leads to the Dharma not having the function of distinguishing, and matters having the suspicion of accepting errors. These are all because people and Dharma do not have a sovereign to govern, and gains and losses are confused. Therefore, the Vinaya (code of monastic discipline) says: 'If performing Karma, it is better to perform white Dharma (pure Dharma) as white Dharma; it is better to perform Karma according to the Karma Dharma.' Gradually, this leads to the destruction of precepts, thereby destroying the true Dharma. One should follow the scriptural sentences, do not add or subtract, and violate the Vinaya. One should learn in this way. Even if the Sangha understands truth and falsehood, and accomplishes previous matters when conditions are met, Karma will inevitably have right and wrong, and violating the Dharma is called illegal. Now, we want to reduce frivolous words, promote the teachings of the saints, comprehensively distinguish progress and retreat, and generally recognize the categories and divisions. In the future, when encountering matters, follow the scriptures and norms. Among them, it is divided into two parts: first, explain the causes and conditions of performing the Dharma; then, explain the universality of legislation. And explain Karma in detail. First, comprehensively explain that Karma must have its origin and gradual process, and it is divided into ten aspects: 1. The Dharma will not arise in isolation, it must have a purpose. That is, measuring previous matters, there are three types, namely people, Dharma, and things. People refer to receiving precepts, repentance, etc.; Dharma refers to reciting precepts, Pravāraṇā (self-reflection ceremony of the Sangha after the end of the summer retreat), etc.; things refer to ground cloths, etc. Either complete, or alone, sometimes separated, sometimes combined, one must first state right and wrong, and it must be determined. 2. Explain according to the place. That is, in the natural world, there is only one Dharma of establishing boundaries, and the rest of the Karmas are all Dharma realms. Therefore, the 'Sanghika Vinaya' says: 'If it is not a Karma land, one must not perform Sangha affairs.' 3. The method of gathering the Sangha. That is, laying out seats, striking the gavel, measuring the number of Sangha members, observing the time system, etc. 4. The difference in the Sangha gathering. One must know the progress and retreat of using the Sangha, and select those with excellent virtue.
劣。五和合之相。眾中上座略和眾情告僧云。諸大德僧等莫怪此集。今有某事。須僧同秉各愿齊心共成遂也。須知默然訶舉之相。如前說。六簡眾。云未受具出即隨次出。如沙彌別法中。余有住者須明足數不足之相如前說。七與欲應和。須究緣之是非成不之相。廣如前列。八正陳本意。謂作乞辭等。于中有四。一順情為己多須前乞。如受戒舍懺等。二違心立治及無心領者則無乞辭。應作舉憶念證正知法。三僧創立法必托界生。則豎標唱相。四僧所常行。謂說戒等。則行籌告令。九問其事宗。云僧今和合何所作為。謂上座及秉法者言之。十答言作某羯磨。謂必雙牒事法告僧令知。不得單題。如雲布薩說戒也。上來十門總被一切作羯磨者。若隨事明或具九緣。如結界無與欲也。又如受日差遣。無有乞辭等。並倒準知。廣如別法。二明立法通局者。于中分二。初明相攝分齊。二別舉成壞。就初總明一切羯磨必須具四法。一法二事三人四界。第一明法有三種。一心念法。二對首法。三眾僧法。且列三位。言三名者。心念法者。事是微小。或界無人。雖是眾法及以對首亦聽獨秉。令自行成無犯戒事。發心念境口自傳情。非謂不言而辨前事。毗尼母云。必須口言。若說不明瞭作法不成。言對首者。謂非心念之緣。及界無僧並令對首
。此通二三人或至四人。如下說也。謂各共面對同秉法也。言眾法者。四人已上秉于羯磨。此是僧之所秉故云眾法。上略明相。今曲枝分則有八種。初就心念有三。一但心念法。二對首心念。三眾法心念。言但心念者。唯得自說。有人亦成。數列三種。謂懺輕吉羅說戒座上發露及六念也。二對首心念。謂本是對首之法由界無人佛開心念。且列七種。四分中有安居。十誦有說凈受藥受七日。五分有受持三衣及舍三衣。善見受持缽也。三眾法心念。謂本是僧秉亦界無人故開心念。四分說戒自恣外部受僧得施及亡人衣。二對首法中有二。一但對首法。二眾法對首。初中以是別法不開僧用界。雖成眾亦自得成。總依諸部有二十九。受三衣。及舍。受缽。及舍。受尼師壇。及舍。受百一供身具。及舍。舍請。舍戒。受依止法。衣說凈。缽說凈。藥說凈。受藥。受七日。安居。與欲。懺波逸提。懺輕偷蘭。懺提舍尼。懺重吉羅。發露他重罪。及自發露六聚。僧殘中白舍行法。白行行法。白僧殘諸行法。白入聚落。尼白入僧寺尼請教授作餘食法。且論略爾。二眾法對首。同前眾法心念中。次明眾法有三。一者單白。事或輕小。或常所行。或是嚴制。一說告僧便成法事。二者白二。由事參涉義須通和。一白牒事告知。一羯磨量處可不便
【現代漢語翻譯】 現代漢語譯本 此通二三人，或至四人，如下所述。意為各自面對，共同秉持佛法。所謂『眾法』，是指四人或以上共同執行羯磨（Karma，業），這是僧團所秉持的，所以稱為『眾法』。上面簡略地說明了其相狀，現在詳細地分述，則有八種。首先，就心念而言，有三種：一是但心念法，二是對像心念法，三是眾法心念法。所謂『但心念』，是指只能自己說，有人在場也可以成就。列舉三種，即懺悔輕微的吉羅（Kilasa，一種罪名），說戒時在座位上發露，以及六念。二是對首心念，是指原本是對首之法，因為界內無人，佛開許用心念。列舉七種，四分律中有安居，十誦律中有說凈、受藥、受七日，五分律中有受持三衣及舍三衣，善見律中有受持缽。三是眾法心念，是指原本是僧團秉持的，也因為界內無人，所以開許用心念。四分律中有說戒、自恣（Pavarana，僧眾于解夏后的自省儀式）、外部受僧得施及亡人衣。二是對首法中有兩種：一是但對首法，二是眾法對首。前者因為是別法，不開許僧團使用，即使成了眾，也只能自己成就。總的來說，依據各部律，有二十九種。受三衣及舍三衣，受缽及舍缽，受尼師壇（nisidana，坐具）及舍尼師壇，受百一供身具及舍百一供身具，舍請，舍戒，受依止法，衣說凈，缽說凈，藥說凈，受藥，受七日，安居，與欲（chandam，同意票），懺波逸提（pacittiya，一種罪名），懺輕偷蘭（thullaccaya，一種罪名），懺提舍尼（patidesaniya，一種罪名），懺重吉羅，發露他人的重罪，以及自己發露六聚罪。僧殘罪中，白舍行法，白行行法，白僧殘諸行法，白入聚落，尼白入僧寺，尼請教授，作餘食法，且略論這些。二是眾法對首，與前面的眾法心念相同。其次說明眾法有三種：一是單白，事情或者輕微，或者經常進行，或者是嚴格的制度，一說告知僧團便成就法事。二是白二，因為事情牽涉複雜，意義上需要溝通協調，一白是陳述事情告知，一羯磨是衡量是否可行。
【English Translation】 English version This extends to two or three people, or even four, as described below. It means facing each other and jointly upholding the Dharma. The term 'Sangha Act' (眾法) refers to four or more people jointly performing Karma (羯磨), which is upheld by the Sangha, hence it is called 'Sangha Act'. The above briefly explains its appearance; now, in detailed breakdown, there are eight types. First, in terms of mental intention, there are three types: one is the single mental intention act, the second is the facing-another mental intention act, and the third is the Sangha mental intention act. The so-called 'single mental intention' means that one can only speak for oneself, and it can be accomplished even if someone is present. Three are listed, namely, repenting of minor Kilasa (吉羅, a type of offense), confessing on the seat during the recitation of precepts, and the six recollections. The second is the facing-another mental intention, which refers to the act that was originally a facing-another act, but because there is no one within the boundary, the Buddha allows the use of mental intention. Seven are listed, including the summer retreat in the Four-Part Vinaya, the purification statement, receiving medicine, and receiving the seven-day rule in the Ten-Recitation Vinaya, receiving and relinquishing the three robes in the Five-Part Vinaya, and receiving the bowl in the Samantapasadika Vinaya. The third is the Sangha mental intention, which refers to the act that was originally upheld by the Sangha, but because there is no one within the boundary, it is allowed to use mental intention. The Four-Part Vinaya includes reciting precepts, Pavarana (自恣, the self-reflection ceremony after the summer retreat), receiving donations from outside the boundary, and clothing for the deceased. Two, in the facing-another act, there are two types: one is the single facing-another act, and the other is the Sangha facing-another act. The former, because it is a separate act, is not allowed for use by the Sangha, and even if it becomes a Sangha, it can only be accomplished by oneself. In general, according to the various Vinayas, there are twenty-nine types. Receiving and relinquishing the three robes, receiving and relinquishing the bowl, receiving and relinquishing the nisidana (尼師壇, sitting cloth), receiving and relinquishing the hundred and one personal items, relinquishing invitations, relinquishing precepts, receiving the dependence practice, purification statement for clothing, purification statement for the bowl, purification statement for medicine, receiving medicine, receiving the seven-day rule, summer retreat, giving consent (chandam, 與欲), repenting of Pacittiya (波逸提, a type of offense), repenting of Thullaccaya (偷蘭, a type of offense), repenting of Patidesaniya (提舍尼, a type of offense), repenting of serious Kilasa, revealing the serious offenses of others, and self-revealing the six groups of offenses. Among the Sanghavasesa offenses, the white relinquishment practice, the white practice practice, the white Sanghavasesa practices, entering the village with white announcement, the Bhikkhuni's white announcement to enter the Sangha temple, the Bhikkhuni's request for instruction, and the practice of making leftover food, these are briefly discussed. The second is the Sangha facing-another act, which is the same as the Sangha mental intention mentioned earlier. Next, it explains that there are three types of Sangha acts: one is the single white announcement, where the matter is either minor, or frequently performed, or a strict system, and the legal matter is accomplished by simply informing the Sangha. The second is the white announcement twice, because the matter involves complexity and requires communication and coordination in meaning, one white announcement is to state the matter for information, and one Karma is to measure whether it is feasible.
辨前務。通白及羯磨故云白二。三者白四。受戒懺重治舉訶諫事通大小情容。乖舛自非一白告知三法量可。焉能辨得。以三羯磨通前單白故云白四。若就緣約相。都合一百三十四羯磨。略言如此。更張猶有。單白有三十九。白二有五十七。白四有三十八。若通前二則百八十四法。問耳聞百一羯磨。今列不同者。答此乃總標。非定如數。亦可引用十誦。彼則定有百一。上明攝法分齊。即須明非相。但鈔意為始學人本令文顯而易見。故不事義章一一分對進不。必欲通明須看義鈔。今直論是非。謂上三法離則八種。具明別。相若一事差互不應八條。併入非中不成羯磨。若欲通知。細尋此門上下橫括。庶無差貳。問別人之法何名羯磨。答四分三語中及白衣說法中言是羯磨。十誦對首心念分衣佛言是名羯磨。二就事明者。謂羯磨所被之事。更不重明。即辨非者。所被事中通情非情。並令前境是實片無錯涉皆成法事。若一緣有差悉並不成。何者是也。如人法中。不覆藏者與覆藏羯磨。不善非法不成。此謂無事有法。如瞻波中。應與作訶責乃作擯出。此謂有樂有病。施不相當。佛判不成。故知事者必須據實方稱聖教。且約一事。餘者例之。如實犯罪自言不犯。實不犯自言犯等。併名非法。若實言實方為相稱。而彼自言還臣所為之事若
【現代漢語翻譯】 現代漢語譯本 辨別羯磨（karma，業）之前的準備工作。因為要通過宣告和羯磨（karma，業）來完成，所以稱為『白二』。『白四』是指受戒、懺悔重罪、懲罰、揭發過失、勸誡等事宜，適用於大小情況。如果出現錯誤，並非一次宣告就能解決，需要三次法定的數量才能通過。如何辨別呢？因為三次羯磨（karma，業）包含之前的單次宣告，所以稱為『白四』。如果從因緣和表相來看，總共有134種羯磨（karma，業）。簡略來說就是這樣，還可以進一步擴充套件。單次宣告有39種，『白二』有57種，『白四』有38種。如果將前兩種合併，則有184種法。有人問，聽說過101種羯磨（karma，業），現在列出的不同，這是為什麼？回答說，這只是總的標示，並非確定的數字。也可以引用《十誦律》，其中明確有101種。上面說明了攝法的界限，就必須說明非相。但鈔本的用意是爲了讓初學者更容易理解，所以沒有像義章那樣一一對應地進行分析。如果想要完全明白，需要看義鈔。現在直接討論是非，即上述三種方法如果分離，則有八種情況。詳細說明各個差別和表相。如果一件事出現差錯，不應有八條罪狀，都應歸入『非』中，不能構成羯磨（karma，業）。如果想要完全瞭解，仔細研究此處的上下橫向的概括，或許就不會有差錯了。有人問，對其他人所做的法事，為什麼稱為羯磨（karma，業）？回答說，《四分律》中在三次語言中以及白衣說法中說這是羯磨（karma，業）。《十誦律》中，對首、心念、分衣，佛說這都稱為羯磨（karma，業）。第二，就事說明，即羯磨（karma，業）所涉及的事情，不再重複說明。即辨別『非』，所涉及的事情中，包括有情和無情，都要使前面的境界是真實的，沒有絲毫的錯誤，才能成就法事。如果一個因緣有差錯，全部都不能成就。什麼是非呢？比如在人法中，不隱瞞過錯的人，如果給他做隱瞞過錯的羯磨（karma，業），就是不善的非法，不能成就。這稱為無事而有法。比如在瞻波事件中，應該給予訶責，卻給予擯出，這稱為有樂有病，施與不相當，佛判決不能成就。所以要知道，事情必須根據事實才能符合聖教。且以一件事為例，其餘的可以類推。如果確實犯了罪卻說沒犯，確實沒犯卻說犯了等，都稱為非法。如果說的是實話，才稱為相稱。而他們自己說還是臣服於所做的事情。
【English Translation】 English version Distinguishing the preparations before Karma (action, deed). Because it is completed through announcement and Karma, it is called 'Bai Er' (Announcement Two). 'Bai Si' (Announcement Four) refers to matters such as receiving precepts, repenting of serious offenses, punishment, exposing faults, and admonishment, which are applicable to both major and minor situations. If there is an error, it cannot be resolved with just one announcement; it requires three legal counts to pass. How to distinguish it? Because the three Karmas include the previous single announcement, it is called 'Bai Si'. If viewed from the perspective of cause and appearance, there are a total of 134 types of Karma. Briefly speaking, it is like this, and it can be further expanded. There are 39 types of single announcements, 57 types of 'Bai Er', and 38 types of 'Bai Si'. If the first two are combined, there are 184 types of Dharma. Someone asks, I have heard of 101 types of Karma, why are the ones listed now different? The answer is that this is just a general indication, not a fixed number. It can also be cited from the 'Ten Recitation Vinaya', which clearly states that there are 101 types. The above explains the boundaries of the collected Dharma, so it is necessary to explain the non-aspect. However, the purpose of the commentary is to make it easier for beginners to understand, so it does not analyze each item in correspondence like the 'Meaning Chapter'. If you want to fully understand, you need to read the 'Meaning Commentary'. Now, directly discuss right and wrong, that is, if the above three methods are separated, there are eight situations. Explain each difference and appearance in detail. If there is an error in one matter, there should not be eight counts of guilt; they should all be classified as 'non', and cannot constitute Karma. If you want to fully understand, carefully study the upper and lower horizontal generalizations here, and perhaps there will be no errors. Someone asks, why is the Dharma performed for others called Karma? The answer is that in the 'Four-Part Vinaya', it is said in the three languages and in the Dharma teaching of laypeople that this is Karma. In the 'Ten Recitation Vinaya', for 'Dui Shou' (face-to-face confession), 'Xin Nian' (mindfulness), and 'Fen Yi' (distribution of robes), the Buddha said that these are all called Karma. Second, explain the matter, that is, the matter involved in Karma, which will not be repeated. That is, distinguish 'non', in the matters involved, including sentient and non-sentient beings, it is necessary to make the preceding realm real, without any errors, in order to accomplish the Dharma event. If there is an error in one cause, all will not be accomplished. What is non? For example, in human Dharma, if someone who does not conceal faults is given the Karma of concealing faults, it is an unwholesome non-Dharma, and cannot be accomplished. This is called having Dharma without a matter. For example, in the Champā incident, if censure should be given, but expulsion is given instead, this is called having pleasure and illness, giving inappropriately, and the Buddha judges that it cannot be accomplished. Therefore, it is necessary to know that matters must be based on facts in order to conform to the holy teachings. Let's take one matter as an example, and the rest can be inferred by analogy. If one has indeed committed a crime but says they have not, or if one has not committed a crime but says they have, these are all called non-Dharma. If what is said is the truth, it is called corresponding. And they themselves say that they are still subject to what has been done.
泛臣餘罪不為自言。非情事中二房羯磨妨難不成。離衣杖等必須兩具。此並律之誠文。臨事無忘失矣。三對人明者亦有三人。初辨僧者。僧中有四。如前所說。唯秉羯磨。界中有人。並須盡集。若不來者便成別眾。如足數中。但得御于眾法。已外對首心念法之與事決定不得。二三人中具立二法。若作眾法對首兩界無僧盡集作之。若數滿四則不成就。更須改法。若作對首之法。兩人各作不相妨礙。必有邊人有須問者。若三十舍懺須問邊人。九十單墮但對即得亦有通須問者。謂同覆處露地尋內故須問之。必在外有障亦不在通問。若持衣說凈不論通別。若是心念一向非分。必有其事隨緣作之。一人心念獨在界中。若作眾法心念對首心念。並界無人方成此法。若有一人名非法別眾若據所秉。如前法中。若作但心念法不論同別。四約界者四種自然。羯磨法中唯作結界一法。是僧執御。已外對首心念二法及一二三人眾中雜法四人自恣並得秉之。俱須盡集。二者作法攝僧界者。亦通二人。法通三種。就法界中分為五位。一難事受戒小界。二因難事自恣。三數人說戒。此三小界因難曲開。但作一法后必閑豫不開作之。故文中結已即解。非久住法也。四者戒場。本為數集惱僧故開結之。唯除說戒自恣乞缽舍懺亡人衣法受日解界結衣界並解
【現代漢語翻譯】 現代漢語譯本 泛臣（僧侶名）的其餘罪過不自己陳述。如果不是因為情事中的二房羯磨（僧團事務）妨礙，事情不會無法完成。離衣（失去袈裟）和杖等必須兩樣都具備。這些都是戒律中明確的條文，臨事時不要忘記。三種需要對人說明的情況也有三種人。首先是辨別僧侶的情況。僧侶有四種，如前所述。只有秉持羯磨（僧團決議）的人，以及在結界範圍內的人，都需要全部聚集。如果有人不來，就會構成別眾（非法僧團）。就像足數的情況一樣，只要能夠駕馭眾法（僧團事務），除了對首法（兩人相對懺悔）和心念法（心中默唸懺悔）之外，事情就一定不能決定。在兩三人中，要具備兩種法。如果要做眾法，對首兩界都沒有僧侶聚集，就可以做。如果人數滿了四個，就不能成就，需要更改方法。如果做對首法，兩人各自做，互不妨礙。一定會有邊地的人有需要詢問的。如果三十舍懺（三十天懺悔），需要詢問邊地的人。九十單墮（九十種單墮罪）只要相對即可，也有通常需要詢問的情況，就是指在共同覆蓋的地方，在露天尋找內部的原因，所以需要詢問。如果在外面有障礙，也不在通常詢問之列。如果持衣說凈（持有袈裟並說明清凈），不論通常還是特別的情況。如果是心念，一向不是本分。一定有這樣的事情，隨緣去做。一個人心念，獨自在結界範圍內。如果做眾法，心念對首，心念，並且結界範圍內沒有人，才能成就這種方法。如果有一個人，就叫做非法別眾。如果根據所秉持的，就像前面的方法一樣。如果做但心念法，不論通常還是特別的情況。四種關於結界的情況是四種自然形成的。羯磨法中，只有結界一種方法，是僧團執掌的。除了對首法和心念法，以及一二三人眾中的雜法，四人自恣（四人僧團的自恣儀式）都可以秉持。都需要全部聚集。第二種是作法攝僧界（通過儀式來攝持僧團的結界），也適用於兩人。法有三種。在法界中分為五個等級。一是難事受戒小界（在困難情況下受戒的小結界），二是因難事自恣（因困難情況進行的自恣），三是數人說戒（少數人誦戒）。這三種小結界是因為困難而特別開設的，只做一次法，之後一定會閒置不用，所以文中說結界之後立即解除，不是長久居住的方法。四是戒場（受戒的場所），本來是爲了聚集人數過多而擾亂僧團，所以開設結界。只有誦戒、自恣、乞缽（乞食的缽）、舍懺（懺悔）、亡人衣法（處理亡者衣物）、受日（接受供養）、解界（解除結界）、結衣界（結袈裟結界）以及解除結界。
【English Translation】 English version The remaining offenses of Fan Chen (name of a monk) are not stated by himself. If it were not for the hindrance of the second chamber Karma (Sangha affairs) in the emotional matter, things would not be impossible to complete. Leaving the robe (losing the kasaya) and the staff must both be possessed. These are clear articles in the precepts, and do not forget them when facing matters. There are also three types of people who need to explain the situation to others. The first is to distinguish the situation of monks. There are four types of monks, as mentioned earlier. Only those who uphold Karma (Sangha resolution), and those who are within the boundary, need to gather completely. If someone does not come, it will constitute a separate assembly (illegal Sangha). Just like the case of sufficient numbers, as long as they can control the public Dharma (Sangha affairs), apart from the Pratimoksha Dharma (confession facing each other) and the Mindful Dharma (confession silently in the mind), things must not be decided. In two or three people, two Dharmas must be possessed. If you want to do public Dharma, and there are no monks gathered in the two boundaries facing each other, you can do it. If the number is full of four, it will not be accomplished, and you need to change the method. If you do the Pratimoksha Dharma, the two people do it separately without interfering with each other. There must be people from the border who need to ask questions. If you want to do the Thirty Repentance (thirty-day repentance), you need to ask the people from the border. The Ninety Single Falls (ninety kinds of single fall offenses) only need to face each other, and there are also situations where it is usually necessary to ask questions, which refers to the need to ask questions in a place covered together, looking for internal reasons in the open air. If there is an obstacle outside, it is not in the usual inquiry. If you hold the robe and say purity (holding the kasaya and explaining purity), regardless of the usual or special situation. If it is a mindful thought, it is not a part of the duty. There must be such a thing, do it according to the circumstances. One person's mindful thought, alone in the boundary. If you do public Dharma, mindful Pratimoksha, mindful thought, and there is no one in the boundary, then this method can be accomplished. If there is one person, it is called an illegal separate assembly. If based on what is upheld, like the previous method. If you do but mindful Dharma, regardless of the usual or special situation. The four types of boundaries are four naturally formed. In Karma Dharma, only the method of establishing a boundary is in the hands of the Sangha. Apart from the Pratimoksha Dharma and the Mindful Dharma, as well as miscellaneous Dharmas in the assembly of one, two, or three people, the four-person Pravāraṇā (Pravāraṇā ceremony of the four-person Sangha) can all be upheld. All need to gather completely. The second is the Dharma of gathering the Sangha boundary (the boundary of gathering the Sangha through rituals), which is also applicable to two people. There are three types of Dharma. In the Dharma realm, it is divided into five levels. The first is the small boundary for ordination in difficult situations (the small boundary for ordination in difficult situations), the second is the Pravāraṇā due to difficult situations (the Pravāraṇā performed due to difficult situations), and the third is the recitation of precepts by a few people (the recitation of precepts by a few people). These three small boundaries are specially opened due to difficulties, and only one Dharma is done. After that, they will definitely be idle and not used, so the text says that the boundary is dissolved immediately after the establishment, and it is not a method of long-term residence. The fourth is the ordination platform (the place for ordination), which was originally opened to establish a boundary because of the gathering of too many people and disturbing the Sangha. Only the recitation of precepts, Pravāraṇā, begging for alms (begging bowl), repentance, the Dharma of the deceased's clothing (handling the deceased's clothing), receiving offerings, dissolving the boundary, establishing the clothing boundary (establishing the kasaya boundary), and dissolving the boundary.
結凈地受功德衣等。五者大界。就中並有通塞。隨相可知。二別舉羯磨明其成壞。法不孤起。終須四緣。隨義明非不過七種。先就但心念法以解七非。乃至白四類七可解。初明七非者。一者人非。謂以此法對人而作。二者法非。口不言了法不稱教。三者事非。謂重吉羅用責心悔。六念等事一一非法。妄牒而誦。不成有罪。四者人法非。不妨事如。五者人事非。不妨法如。六者事法非。不妨人是。七具三非。並同上。余則例之。二對首心念亦具七非。數同於上。隨事對法各有別相。且舉安居一法。余則例之。一者人非。謂界中有人。別眾而作自不依他等。二者法非。口說錯脫文非明瞭等。三者事非。時非夏限。處有難緣。不依佛制。四非已下類前可知。三眾法心念如說戒等亦具七非。一者人非。界內別眾自犯六聚。二者法非。不陳三說。或有漏忘。三者事非。眾具有闕時非正法。四非已下如前例之。四但對首如持衣法。一者人非。所對之人犯戒非法有訶者訶。二者法非。陳受非正或訶不止。三者事非。五大色衣及以上染財是不凈之例。四非至七如前例知。五眾法對首如自恣等。一者人非。四人秉法。第五受欲。或非凈戒知而同法。二者法非。互不相陳。說不明瞭等。三者事非。時非夏末。眾難不具等。四非已下亦如前例
【現代漢語翻譯】 現代漢語譯本 結凈地受功德衣等。五者大界（結界範圍）。就中並有通塞。隨相可知。二別舉羯磨（佛教儀式）明其成壞。法不孤起。終須四緣。隨義明非不過七種。先就但心念法以解七非。乃至白四類七可解。初明七非者。一者人非。謂以此法對人而作。二者法非。口不言了法不稱教。三者事非。謂重吉羅（嚴重罪行）用責心悔。六念等事一一非法。妄牒而誦。不成有罪。四者人法非。不妨事如。五者人事非。不妨法如。六者事法非。不妨人是。七具三非。並同上。余則例之。 二對首心念亦具七非。數同於上。隨事對法各有別相。且舉安居一法。余則例之。一者人非。謂界中有人。別眾而作自不依他等。二者法非。口說錯脫文非明瞭等。三者事非。時非夏限。處有難緣。不依佛制。四非已下類前可知。 三眾法心念如說戒等亦具七非。一者人非。界內別眾自犯六聚。二者法非。不陳三說。或有漏忘。三者事非。眾具有闕時非正法。四非已下如前例之。 四但對首如持衣法。一者人非。所對之人犯戒非法有訶者訶。二者法非。陳受非正或訶不止。三者事非。五大色衣及以上染財是不凈之例。四非至七如前例知。 五眾法對首如自恣等。一者人非。四人秉法。第五受欲。或非凈戒知而同法。二者法非。互不相陳。說不明瞭等。三者事非。時非夏末。眾難不具等。四非已下亦如前例。
【English Translation】 English version Purifying the ground to receive merit robes, etc. Fifth, the great boundary (Mahā-sīmā, the great boundary). Within this, there are both unobstructed and obstructed aspects, which can be understood according to the circumstances. Second, specifically mentioning the Karma (Kamma, ritual act) clarifies its success or failure. A Dharma (teaching) does not arise in isolation; it ultimately requires four conditions. Explaining the 'non-dharmas' according to their meaning does not exceed seven types. First, we explain the seven 'non-dharmas' based on the method of mere mental recitation, and the seven types can be understood even in the case of the fourfold announcement (白四羯磨, formal procedure requiring four announcements). First, explaining the seven 'non-dharmas': 1. The person is not suitable: This means performing this Dharma for the wrong person. 2. The Dharma is not suitable: The words spoken are unclear, and the Dharma does not accord with the teachings. 3. The matter is not suitable: This refers to using mental repentance for a serious Gilana (offense). Each of the six recollections, etc., is an unlawful matter. Reciting them falsely does not constitute an offense. 4. The person and the Dharma are not suitable: This does not hinder the matter being as it is. 5. The person and the matter are not suitable: This does not hinder the Dharma being as it is. 6. The matter and the Dharma are not suitable: This does not hinder the person being correct. 7. All three are unsuitable: This is the same as above. The rest can be inferred accordingly. Second, mental recitation in the presence of another also has seven 'non-dharmas'. The number is the same as above. Each matter has a different aspect in relation to the Dharma. Let's take the Dharma of dwelling during the rainy season (安居, Aṅgira) as an example. The rest can be inferred accordingly. 1. The person is not suitable: This means that there are people within the boundary who are acting separately from the Sangha (community), not relying on others, etc. 2. The Dharma is not suitable: The words spoken are incorrect, and the text is unclear, etc. 3. The matter is not suitable: The time is not the summer retreat, the place has difficult conditions, and it does not follow the Buddha's precepts. The four 'non-dharmas' and below can be understood by analogy to the previous ones. Third, mental recitation by the Sangha, such as reciting the precepts, also has seven 'non-dharmas'. 1. The person is not suitable: Within the boundary, they are acting separately from the Sangha and have committed the six groups of offenses. 2. The Dharma is not suitable: The three recitations are not stated, or there are omissions and forgetfulness. 3. The matter is not suitable: The Sangha has deficiencies, and the time is not the proper Dharma. The four 'non-dharmas' and below can be inferred as before. Fourth, mere recitation in the presence of another, such as the Dharma of holding robes. 1. The person is not suitable: The person being addressed has violated the precepts, the Dharma is not correct, and there are those who rebuke him. 2. The Dharma is not suitable: The presentation of acceptance is not correct, or the rebuke does not stop. 3. The matter is not suitable: The five great colored robes and above, as well as dyed wealth, are examples of impurity. The four 'non-dharmas' to seven can be known by analogy to the previous ones. Fifth, recitation by the Sangha in the presence of another, such as the Pravāraṇā (自恣, invitation). 1. The person is not suitable: Four people are upholding the Dharma, and the fifth is receiving desires, or they are not purely observing the precepts and knowingly participating in the Dharma. 2. The Dharma is not suitable: They do not confess to each other, and the explanation is unclear, etc. 3. The matter is not suitable: The time is not the end of the summer retreat, and the difficulties of the Sangha are not complete, etc. The four 'non-dharmas' and below can also be inferred as before.
。六者單白如捨墮法。余例取解而各不同。一者人非。界內別眾人非清凈等。二者法非。輕重同法。持犯不分。妄陳言說。三者事非。財非合舍有過不陳。界非作法。衣物不集。妄輒託人之類。四人法非已下可解。七白二中如結界法。一者人非。不盡標盡相而集。界內別眾得訶人訶。二者法非。唱相不明作法闇托。又訶不止等。三者事非。標相及體三種分齊混然一亂不知彼此。二界錯涉重結互動遙唱遙結之類並不成就。余非例知。八者白四如受戒法等。一者人非。受者遮難。界中不集。僧數有缺。人雖五百。一一人中五十餘法簡之不中通非正數。二者法非。受前進止八種調理。及論正受執文無差等。三者事非。界相不明。衣缽非己之類。余非例前。余之正法乃至心念當法自成不相通練。別眾一法多或通之。廣張非相如義鈔也。次釋羯磨正文。令知綱要識解通塞。若不具明見增減一字。謂為法非。然其非相唯在一字。然須知處所不得雷同。或依文謹誦。曾不改張有無。或第二第三亦隨略說。或無文稱事。有文無事。俱有俱無。未能增減。致使旁人加改。重增昏亂。或復闇誦不入心府。臨事致有乖違。于即對眾之中執文高唱。如斯等事呈露久聞。豈不以愚癡不學自受伊責。亦有轉弄精神。觀事乃同於法。而人事兩緣冥逾夢
【現代漢語翻譯】 現代漢語譯本 六者，單白如捨墮法（Nissaggiya Pacittiya，一種戒律）。其餘情況的解釋和處理各有不同。 一者，人非。即在界內，參與者並非全部清凈的比丘僧眾。例如，界內有別眾，或者有人應被呵責但未被清除等。 二者，法非。即所犯戒律的輕重相同，但持戒和犯戒的情況沒有區分清楚，妄加陳述。 三者，事非。即對於應該捨棄的財物沒有如實陳述，或者結界的作法不合規矩，衣物沒有準備齊全，妄自託付他人等等。 四者，人法非。以下的情況可以依此類推理解。 七者，白二中，類似於結界的作法。一者，人非。即沒有完全標明結界的範圍和標誌就聚集僧眾，界內有別眾，或者有人應該被呵責但未被清除。 二者，法非。即唱誦結界範圍時不夠明確，作法時暗中進行，或者應該制止的錯誤行為沒有制止等。 三者，事非。即對於結界的標誌、範圍和實體這三種要素混淆不清，不知道彼此的區別。兩個結界區域相互錯亂，重複結界，或者遙遠地唱誦和結界，這些情況都不會成就。 其餘的錯誤可以依此類推得知。 八者，白四如受戒法等。一者，人非。即受戒者存在遮難（妨礙受戒的因素），或者界內沒有聚集足夠的僧眾，僧眾數量不足。即使人數達到五百，但如果其中有人存在五十餘種妨礙受戒的因素，經過篩選後不符合條件，也不能算作正式的僧眾。 二者，法非。即受戒時的前進、停止等八種調理，以及討論正式受戒時，執著于文字而沒有理解其精神等。 三者，事非。即結界的標誌不明確，或者衣缽不是自己的等等。其餘的錯誤可以參照前面的情況理解。 其餘的正法，乃至心念，都應當依法自行成就，彼此之間不應相互混淆練習。別眾這一法，在多種情況下可以通用。關於各種錯誤的詳細解釋，可以參考《義鈔》。 接下來解釋羯磨（Kamma，業）的正文，以便了解其綱要，認識其通達和阻塞之處。如果不完全明白，見到增減一個字，就認為是法非。然而，其錯誤之處僅僅在於一個字。然而，必須知道其處所，不能雷同。或者依據經文謹慎誦讀，從不更改增刪。或者第二、第三次也隨著略說。或者沒有經文依據而稱說事情，或者有經文卻沒有事情發生，或者兩者都有或者都沒有，未能增減，導致旁邊的人加以修改，重複增加昏亂。或者暗中背誦而不入心，臨事導致乖違，於是在大眾面前執著于經文高聲唱誦。像這樣的事情暴露出來很久了，難道不是因為愚癡不學而自受責備嗎？也有人賣弄精神，觀察事情如同觀察法一樣，而人事兩方面的因緣都比夢境還要模糊。
【English Translation】 English version Sixth, a single motion (single declaration) is like the Nissaggiya Pacittiya (an offense entailing forfeiture) rule. The remaining cases are interpreted and handled differently. First, 'person not': within the boundary, the assembly is not entirely composed of pure Bhikkhus (monks). For example, there are separate groups within the boundary, or someone who should be censured has not been removed, etc. Second, 'law not': the severity of the offenses is the same, but the situations of upholding and violating the precepts are not clearly distinguished, and false statements are made. Third, 'matter not': the property that should be forfeited is not truthfully stated, or the act of establishing the boundary is not in accordance with the rules, the robes and bowls are not fully prepared, and one presumptuously entrusts things to others, etc. Fourth, 'person and law not': the following situations can be understood by analogy. Seventh, 'single motion and two declarations' is similar to the act of establishing a boundary. First, 'person not': the boundary and its signs are not fully marked before gathering the Sangha (monastic community), there are separate groups within the boundary, or someone who should be censured has not been removed. Second, 'law not': the chanting of the boundary is not clear, the act is done secretly, or the wrong actions that should be stopped are not stopped, etc. Third, 'matter not': the three elements of the boundary—signs, scope, and substance—are confused and unclear, and the differences between them are not known. Two boundary areas are mixed up, the boundary is re-established repeatedly, or the chanting and establishment are done remotely; these situations will not be accomplished. The remaining errors can be known by analogy. Eighth, 'single motion and four declarations' is like the act of receiving ordination. First, 'person not': the person receiving ordination has obstacles (factors preventing ordination), or there are not enough monks gathered within the boundary, the number of monks is insufficient. Even if the number reaches five hundred, if some of them have more than fifty factors hindering ordination, and after screening, they do not meet the requirements, they cannot be counted as formal monks. Second, 'law not': the eight adjustments such as advancing and stopping during ordination, and when discussing formal ordination, clinging to the words without understanding their spirit, etc. Third, 'matter not': the signs of the boundary are not clear, or the robes and bowls are not one's own, etc. The remaining errors can be understood by referring to the previous situations. The remaining correct Dharma (teachings), even thoughts, should be accomplished by oneself according to the Dharma, and should not be confused and practiced with each other. The rule of 'separate assembly' can be commonly applied in many situations. For detailed explanations of various errors, refer to the 'Commentary on Meaning'. Next, explain the original text of Kamma (action, deed), so as to understand its outline and recognize its accessibility and obstruction. If it is not fully understood, and one sees an addition or subtraction of a single word, one considers it 'law not'. However, the error lies only in one word. However, one must know its location and not be the same. Or one recites the scriptures carefully, never changing or adding or deleting. Or the second and third times are also briefly stated. Or there is no scriptural basis but one speaks of things, or there is scripture but no event occurs, or both exist or neither exists, and one fails to add or subtract, causing others to modify and repeatedly add confusion. Or one recites secretly without entering the heart, leading to discrepancies when facing the matter, and then clings to the text and chants loudly in front of the assembly. Such things have been exposed for a long time; is it not because of ignorance and lack of learning that one blames oneself? There are also those who show off their spirit, observing things as if observing the Dharma, while the causes and conditions of both human affairs and the Dharma are more blurred than dreams.
海。量時取法全是師心。照教教稱不成。結罪罪當深罰。是以同法之儔幸宜極誡。若作羯磨人要須上座。故律云。應作羯磨者。若上座次座。若上座不能當出言語。持律者作。已外不合。今正釋文。且就說戒單白及受戒羯磨具解二文。余則例解。就單白說戒中分五。一大德僧聽者告眾。敕聽令動發耳識。應僧同法。二今僧白月十五日布薩說戒者正宣情事。白眾委知。三若僧時到僧忍聽。正明僧若和集諦心審聽量其可不。僧時到者。謂心和身集事順法應也。忍聽者。勸令情和聽可勿事乖違。四布薩說戒者。重牒第二根本白意。決判成就忍可所為也。五白如是者。事既和辨。白結告知。次就羯磨法中明者。且約受戒白四內。上已明白。恐新學未悟。略複述之。各有其志也。白中還五。一大德僧聽同上。舉耳勸聽。二是沙彌某甲從和尚某甲受戒乃至三衣缽具。和尚某甲者。此同上。牒其緣兆。正宣情事。令眾量宜。三若僧時到僧忍聽同上。心事既和愿僧同忍。四僧今授某甲具戒和尚某甲者。正明忍可所為決判根本。五白如是者。表眾令知。此之白文與前單白文義略同。依之可解。次解羯磨。就中分二。初正決根本。二僧已忍下結成上文。前中有三。初大德僧聽者。告眾重聽事既非小。諦緣聲相決判之緣。二此某甲乃至誰諸長
【現代漢語翻譯】 現代漢語譯本： 海量選取方法全憑自己的主觀判斷。如果講授的教義不符合佛陀的教誨，就會構成罪過，應當受到嚴厲的懲罰。因此，各位同修道友務必引以為戒。如果要做羯磨（karma，佛教儀式），必須由上座（長老）主持。所以律典中說：『應當做羯磨的人，如果是上座，或者由次座（第二長老）主持。如果上座不能清楚表達，就由持律者來做。』除此之外的人都不適合。現在正式解釋經文，先詳細解釋單白說戒和受戒羯磨這兩段經文，其餘的可以類推。就單白說戒來說，分為五個部分：一是『大德僧聽』，這是告知大眾，命令他們集中注意力，啟動聽覺意識，迴應僧團的共同行為。二是『今僧白月十五日布薩說戒』，這是正式宣佈情況，讓大眾知曉。三是『若僧時到僧忍聽』，這是明確說明僧團如果和合，就應以真誠的心審慎地聽取，衡量是否可行。『僧時到』，是指心意和合，身形聚集，事情順利，符合佛法。『忍聽』，是勸令大家心意相合，聽從認可，不要有違背。四是『布薩說戒』，這是重申第二個根本的陳述，決斷判斷，成就認可的行為。五是『白如是』，事情既然已經和合辨明，就陳述結果告知大家。接下來解釋羯磨法，且以受戒的白四羯磨為例。以上已經明白，恐怕新學者還不理解，所以略微複述。各有其目的。白文中還有五個部分：一是『大德僧聽』，與上面相同，舉起耳朵勸大家聽。二是『是沙彌某甲從和尚某甲受戒乃至三衣缽具』，和尚某甲，與上面相同，陳述其因緣，正式宣佈情況，讓大眾衡量是否合適。三是『若僧時到僧忍聽』，與上面相同，心意和合，希望僧團共同認可。四是『僧今授某甲具戒和尚某甲』，這是明確說明認可所為，決斷判斷根本。五是『白如是』，表明告知大眾。這個白文與前面的單白文義略同，可以參照理解。接下來解釋羯磨，分為兩個部分：一是正式決斷根本，二是『僧已忍』以下，總結上面的內容。前一部分有三個部分：一是『大德僧聽』，告知大眾再次認真聽取，事情非同小可，認真對待聲音的表相，決斷判斷的因緣。二是『此某甲乃至誰諸長』
【English Translation】 English version: The method of selecting extensively relies entirely on one's own subjective judgment. If the teachings expounded do not align with the Buddha's teachings, it constitutes an offense and should be severely punished. Therefore, fellow practitioners must take this as a warning. If performing Karma (Buddhist ritual), it must be presided over by the Upajjhaya (elder). Therefore, the Vinaya (code of conduct) states: 'The person who should perform Karma, if it is the Upajjhaya, or the next senior (second elder). If the Upajjhaya cannot express clearly, then it should be done by the Vinaya master.' Anyone else is not suitable. Now, to formally explain the text, let's first explain in detail the two sections of single declaration recitation and ordination Karma, and the rest can be inferred. Regarding the single declaration recitation, it is divided into five parts: First, 'Great virtuous Sangha, listen,' this is to inform the assembly, ordering them to concentrate, activate their auditory consciousness, and respond to the Sangha's collective action. Second, 'Now the Sangha declares on the fifteenth day of the lunar month the recitation of precepts,' this is to formally announce the situation, letting the assembly know. Third, 'If the Sangha is ready, may the Sangha consent to listen,' this is to clearly state that if the Sangha is in harmony, they should sincerely listen and carefully consider whether it is feasible. 'Sangha is ready' means that the minds are in harmony, the bodies are gathered, the matter is smooth, and it conforms to the Dharma. 'Consent to listen' is to encourage everyone to be in harmony, listen and approve, and not to deviate. Fourth, 'Recitation of precepts,' this is to reiterate the second fundamental statement, making a decisive judgment and accomplishing the approved action. Fifth, 'Declare thus,' since the matter has been harmoniously clarified, state the result to inform everyone. Next, to explain the Karma method, let's take the four declarations of ordination as an example. The above is already clear, but I am afraid that new learners do not understand, so I will briefly reiterate. Each has its purpose. There are also five parts in the declaration: First, 'Great virtuous Sangha, listen,' the same as above, raise your ears and urge everyone to listen. Second, 'This Shramanera (novice) so-and-so receives ordination from Upajjhaya so-and-so, including the three robes and bowl,' Upajjhaya so-and-so, the same as above, state the cause and condition, formally announce the situation, and let the assembly consider whether it is appropriate. Third, 'If the Sangha is ready, may the Sangha consent to listen,' the same as above, the minds are in harmony, hoping that the Sangha will jointly approve. Fourth, 'The Sangha now ordains so-and-so, Upajjhaya so-and-so,' this is to clearly state the approved action, making a decisive judgment on the foundation. Fifth, 'Declare thus,' indicating to inform the assembly. This declaration is similar in meaning to the previous single declaration, and can be understood by referring to it. Next, to explain the Karma, it is divided into two parts: First, formally decide the foundation, and second, 'The Sangha has consented' below, summarizing the above content. The former part has three parts: First, 'Great virtuous Sangha, listen,' inform the assembly to listen carefully again, the matter is no small matter, take the appearance of the sound seriously, and decide the cause of the judgment. Second, 'This so-and-so, up to who are the elders'
老忍。正辨牒緣及以根本。謂僧今與某甲受戒等。量其可不。三僧今與某甲受具戒乃至誰不忍者說。單牒根本決判成就。第二第三亦如是者。一則事不成辨。多則法有濫非。軌刻令定限至於此。二結勸云僧已忍與某甲受具下至如是持。此直付囑結歸。不關羯磨正體。就中加三法料簡。一增減。二通塞。三是非。初中若事輕小無有緣起則無乞辭。又不牒事則白中五句除第二句。但四句成白。乃至白二類例除之。余則一準。二明通塞者。單白文中第一第三第五文義通一百三十四法。更無增減。第二第四句由各隨事故稱緣。而牒文隨事顯故限局也。義存告眾決判成就故通一切。就羯磨中。大德僧聽誰諸長老忍不忍者說僧已忍下文義俱通白二白四。中間牒緣牒事隨機不同。文局義通。類之可解。若鏡此義。得緣便作。不須看文。不了前緣。誦文亦失。三是非者。白中文義俱通三句。羯磨之中文義通者頭尾一言。不可增略。必須通誦。缺剩不成。余之文局義通但令順事合宜片無乖降。增繁減略詁訓不同。而文義不失併成正法。類準諸部。羯磨不同及論義意亦無有少。至如翻譯。梵漢音義全乖。詁訓所傳非無兩得。故例成也。問世中時有白讀羯磨。作法成不。答不成是定。雖無明決可以義求。然羯磨戒本作法相似。戒本必令誦之。
【現代漢語翻譯】 現代漢語譯本 老忍（年長的比丘）。正式辨別因緣以及根本。比如僧團現在要為某甲（某人）授戒等等，衡量他是否可以。三位僧人現在要為某甲授具足戒，乃至誰不認可的就說出來。單獨陳述根本，決斷判斷成就。第二次、第三次也像這樣。如果只有一次，事情就不能成就辨明。如果次數過多，法則會有濫用錯誤。規定限定次數到此為止。二是總結勸告說，僧團已經認可為某甲授具足戒，下至如此奉持。這直接是囑託總結歸納，不關乎羯磨（karma，業）的正體。其中加入三法來簡別：一是增減，二是通塞，三是非。最初，如果事情輕微沒有緣起，就沒有乞辭。又不陳述事情，那麼白中五句就除去第二句，只有四句成為白。乃至白二類推除去。其餘則一律遵照。二是說明通塞，單白文中第一、第三、第五句的文義貫通一百三十四法，沒有增減。第二、第四句由於各自隨著事故陳述因緣，而陳述的文字隨著事情顯現，所以有限制。意義在於告知大眾，決斷判斷成就，所以貫通一切。在羯磨中，『大德僧聽，誰諸長老認可』，下文的文義都貫通白二、白四。中間陳述因緣、陳述事情隨機不同，文字侷限而意義貫通，依此類推可以理解。如果參照這個意義，得到因緣就去做，不需要看文字。不瞭解前面的因緣，誦讀文字也會出錯。三是非，白文中文義都貫通三句。羯磨中的文義貫通的是開頭和結尾的一句話，不可增減，必須全部誦讀，缺少或剩餘都不成。其餘的文字侷限而意義貫通，只要順應事情，符合適宜，稍微沒有違背，增加或減少，解釋訓導不同，而文義不失，都成為正法。參照各部，羯磨不同以及論義的意圖也沒有減少。至於翻譯，梵文和漢文的音義完全不同，解釋訓導所傳達的並非沒有兩全其美的，所以成為慣例。問：世間有時有隻讀白的羯磨，作法能成就嗎？答：不能成就是一定的。雖然沒有明確的決斷，可以從意義上尋求。然而羯磨戒本的作法相似，戒本必須讓人誦讀。
【English Translation】 English version Old Elder. Officially distinguish the causes and conditions as well as the root. For example, the Sangha (community of monks) is now giving precepts to so-and-so (a certain person), etc., assessing whether he is suitable. Three monks are now giving the full precepts to so-and-so, and whoever does not approve should speak up. A single statement of the root, deciding and judging its accomplishment. The second and third times are also like this. If there is only one time, the matter cannot be accomplished or clarified. If there are too many times, the Dharma (teachings) will be abused and errors will occur. The number of times is limited to this point. Secondly, the conclusion and exhortation say that the Sangha has approved giving the full precepts to so-and-so, down to upholding it in this way. This is a direct entrustment, a conclusion and summary, and is not related to the essence of the Karma (action, deed). Among them, three methods are added to distinguish: first, addition and subtraction; second, accessibility and obstruction; third, right and wrong. Initially, if the matter is minor and there is no cause, there is no request. If the matter is not stated, then the second sentence is removed from the five sentences in the white statement, and only four sentences become the white statement. Even the 'white two' is removed by analogy. The rest are all followed uniformly. Secondly, explaining accessibility and obstruction, the meaning of the first, third, and fifth sentences in the single white statement is consistent with the one hundred and thirty-four Dharmas, without addition or subtraction. The second and fourth sentences state the causes and conditions according to the circumstances, and the stated words appear with the matter, so there are restrictions. The meaning lies in informing the public, deciding and judging its accomplishment, so it is consistent with everything. In the Karma, 'Venerable Sangha, listen, who among the elders approves,' the meaning of the following text is consistent with both 'white two' and 'white four'. In the middle, stating the causes and conditions and stating the matter vary randomly, the words are limited but the meaning is consistent, and it can be understood by analogy. If you refer to this meaning, do it when you get the cause, without having to look at the words. If you do not understand the previous cause, reciting the words will also be wrong. Thirdly, right and wrong, the meaning of the white statement is consistent with the three sentences. The meaning of the Karma is consistent with the first and last sentence, which cannot be added or subtracted, and must be recited in full, and it will not be accomplished if it is missing or remaining. The rest of the words are limited but the meaning is consistent, as long as it conforms to the matter, is appropriate, and there is no deviation, adding or subtracting, and the interpretation and instruction are different, but the meaning is not lost, and it all becomes the right Dharma. Refer to the various sections, the Karma is different, and the intention of the discussion is not reduced. As for translation, the sounds and meanings of Sanskrit and Chinese are completely different, and the interpretation and instruction conveyed are not without both advantages, so it becomes a convention. Question: In the world, there are times when only the white Karma is read, can the practice be accomplished? Answer: It is certain that it cannot be accomplished. Although there is no clear decision, it can be sought from the meaning. However, the practice of the Karma precepts is similar, and the precepts must be recited.
羯磨豈得白讀。故四分僧祇。半月無人誦戒。應差向他處誦竟還本處說之。不得重說。乃至一人說一篇竟。更一人說。若不能誦者。但說法誦經而已。準而言之。若得讀者執文即得。何須如此止不讀之。又俗中咒術之法讀文被事皆不成就。但以法貴專審。令背文誦持心口專正加事便易。必臨文數字出口越散。故佛法中咒術誦者加物遂成。未聞讀咒而能被事。羯磨聖教佛制誦持。況于咒術律序自顯。必不誦者終身附人。余親問中國三藏京輦翻經諸師云。從佛滅度來無有此法。問僧尼更互得作幾法。答律中十誦尼為僧。作不禮不共語不敬畏問訊。此三羯磨不須現前自言。僧為尼。亦得三法。謂受戒摩那埵出罪。余不互通。問得對尼等四眾及以白衣作法不。答不得也。律令至不見不聞處方作羯磨。除所為作羯磨人。摩得伽十誦云。白衣前說戒成者。除為瓶沙王等。除王眷屬民將。獨為王說。令心凈故。問羯磨所被幾人。答不同也。若諫喻和諍得加多少。至於治舉乞為不得至四名非法也。四分難事得二三人一時受戒。五分通諸羯磨不得加四。毗尼母云。諸比丘集作非法事。若有三四五伴可得諫之。獨一不須諫也。何以故。大眾力大。或能擯出自得苦惱。故應默然不言。四分中十五種默。大同於此。廣如眾網中。問羯磨竟時其文
【現代漢語翻譯】 現代漢語譯本 羯磨（Karma，業）豈能白讀？故《四分律》（Dharmaguptaka Vinaya）、《僧祇律》（Mahasanghika Vinaya）規定，半月無人誦戒時，應派遣人到其他地方誦戒完畢，再回到本處宣說，不得重複宣說。乃至一人說完一篇，再換一人說。若不能誦者，只需說法誦經即可。準此而言，若能讀者執文誦讀即可，何須禁止不讀？又世俗中的咒術之法，讀文行事皆不能成就，只因法貴在專一審慎，令人背誦持念，心口專一端正，行事便容易。必定臨文數字出口越散漫。故佛法中咒術，誦者加上物品就能成功，未曾聽聞讀咒就能成事的。《羯磨》（Karma）是聖教，是佛制，應當誦持，何況咒術？律序自明。必定不誦者終身依附他人。我曾親自問中國三藏（Tripitaka）的京城翻譯佛經的諸位法師，他們說從佛陀滅度以來沒有這種做法。 問：比丘（Bhikkhu）和比丘尼（Bhikkhuni）可以互相做哪些法事？ 答：律中《十誦律》（Dasa-bhikkhu-vinaya）記載，比丘尼為比丘做不禮拜、不共同語、不敬畏問訊這三種羯磨（Karma），不需要現前親自陳述。比丘為比丘尼也可以做三種法事，即受戒、摩那埵（Manatva，懺悔期）、出罪。其餘則不互通。 問：可以對比丘尼等四眾（比丘、比丘尼、沙彌、沙彌尼）以及白衣（在家信徒）作法嗎？ 答：不可以。律令規定，必須在不見不聞的地方才能作羯磨（Karma），除了所要作羯磨（Karma）的人。《摩得伽》（Matrika）、《十誦律》（Dasa-bhikkhu-vinaya）記載，在白衣面前說戒成就的情況，僅限於為瓶沙王（Bimbisara）等，爲了讓國王眷屬和人民將領心凈，單獨為國王宣說。 問：羯磨（Karma）所影響的人數是多少？ 答：不盡相同。若是諫喻和諍，可以增加人數多少。至於治舉和乞為，不得超過四名，否則就是非法。四分律（Dharmaguptaka Vinaya）中，遇到難事可以二三人同時受戒。《五分律》（Mahīśāsaka Vinaya）允許所有羯磨（Karma）不得超過四人。《毗尼母經》（Vinaya-matrika）記載，諸比丘（Bhikkhu）聚集作非法事，若有三四五人可以勸諫，單獨一人則不必勸諫。為何如此？因為大眾力量大，或許會被擯除，自討苦惱，所以應該默然不語。四分律（Dharmaguptaka Vinaya）中有十五種默然，大同於此，詳細內容見《眾網經》（Brahmajala Sutra）。 問：羯磨（Karma）結束時，其文...
【English Translation】 English version How can Karma (action) be read in vain? Therefore, the Dharmaguptaka Vinaya and the Mahasanghika Vinaya stipulate that if no one recites the precepts for half a month, someone should be sent to another place to recite the precepts completely, and then return to this place to declare them, without repeating the declaration. Even if one person finishes reciting one section, another person should recite it. If one cannot recite, one only needs to preach the Dharma and recite the scriptures. According to this, if a reader can recite by holding the text, then it is acceptable. Why prohibit reading? Furthermore, in secular magic, reading the text does not lead to success. This is because the Dharma values concentration and careful consideration, requiring people to memorize and uphold it, with the mind and mouth focused and upright, making things easier. Surely, reciting the text with numbers spoken will become scattered. Therefore, in the Buddhist Dharma, when reciting mantras, adding objects will lead to success. It has never been heard that reading mantras can accomplish things. Karma (action) is a sacred teaching, a Buddha's decree, and should be recited and upheld, let alone magic? The Vinaya preface is self-evident. Those who do not recite will inevitably rely on others for life. I personally asked the Tripitaka masters in the capital who translate Buddhist scriptures in China, and they said that there has been no such practice since the Buddha's Nirvana. Question: What kinds of acts can Bhikkhus (monks) and Bhikkhunis (nuns) perform for each other? Answer: The Dasa-bhikkhu-vinaya records that Bhikkhunis can perform three types of Karma (action) for Bhikkhus: not bowing, not speaking together, and not respecting inquiries. There is no need to personally state this in front. Bhikkhus can also perform three types of acts for Bhikkhunis, namely ordination, Manatva (probation period), and absolution. Other acts are not mutually permissible. Question: Can acts be performed for the four assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramanerikas) and laypeople? Answer: No. The Vinaya stipulates that Karma (action) must be performed in a place where it cannot be seen or heard, except for the person for whom the Karma (action) is being performed. The Matrika and Dasa-bhikkhu-vinaya record that the only case where precepts are successfully spoken in front of laypeople is for King Bimbisara, etc., to purify the minds of the king's family and generals, and to declare them to the king alone. Question: How many people are affected by Karma (action)? Answer: It varies. If it is admonition and dispute resolution, the number of people can be increased or decreased. As for governance and begging, it must not exceed four people, otherwise it is illegal. In the Dharmaguptaka Vinaya, two or three people can be ordained at the same time in difficult situations. The Mahīśāsaka Vinaya allows all Karma (action) not to exceed four people. The Vinaya-matrika records that if Bhikkhus gather to perform illegal acts, if there are three, four, or five companions, they can be admonished. If there is only one person, there is no need to admonish. Why is this? Because the power of the masses is great, and one may be expelled and suffer hardship, so one should remain silent. There are fifteen types of silence in the Dharmaguptaka Vinaya, which are largely the same as this. For details, see the Brahmajala Sutra. Question: When the Karma (action) is finished, the text...
何所。答解者多途。今一法以定謂第三說已云僧已忍與某事竟。此時羯磨竟。不同前解第三說已名為竟也。故律云忍者默然不忍者說。今即說。其不忍之意便成訶破。必其忍默三說已無訶亦成。任意兩得。余廣如義鈔。
四分律刪繁補闕行事鈔捲上
四分律刪繁補闕行事鈔捲上(之二)
結界方法篇第六
結界元始本欲秉法。由羯磨僧宗綱要匡救佛法。像運任持功歸於此。理宜十方同遵許無乖隔。但為剡浮洲境彌亙既寬。每一集僧期要難克。加以損功廢道恒事奔馳。大聖愍其頓極。故開隨處局結。作法分隔同界崇遵功成事遂總意如此。就中分四。一列數定量。二依位作法。三法起有無。四非法失相。初中大論界法總列三種。一攝衣界。如衣法中。二攝食界。如藥法中。三攝僧界。是此所明。就中分二。一自然界者。未製作法已前統通自然。或空有不同水陸差別。后因難集便開隨境攝。各有分限。人所至處任運界起故曰自然也。約處有四種不同。定量分六相差別。如集僧中。二作法界者。由自然限約未可遂心。設有大小教文已定。用則不可舍則非制。或作大法地弱不勝。故如來曲順物情聽隨處結令楷式軌定。任情改轉使成羯磨。弘濟大功非此作法。余不能辨。就中分三。初言大界者。謂僧所常
【現代漢語翻譯】 現代漢語譯本： 關於『何所』（指羯磨在何時結束）的問題，有多種不同的解釋。現在用一種方法來確定：當第三次宣告完畢，並說『僧眾已同意某事完畢』時，此時羯磨即告完成。這與之前的解釋不同，之前的解釋認為第三次宣告完畢僅是名為完成。所以《律》中說，同意者保持沉默，不同意者則發言。現在如果有人發言，那麼他不同意的意思就構成了訶責和破壞。如果所有人都同意並保持沉默，三次宣告完畢后沒有人提出異議，那麼羯磨就成立。兩種方式都可以選擇。更多內容詳見《義鈔》。
《四分律刪繁補闕行事鈔》捲上
《四分律刪繁補闕行事鈔》捲上（之二）
結界方法篇第六
結界的原始目的是爲了秉持佛法。通過羯磨僧的綱領要領來匡正和拯救佛法。佛法住世的功德歸於此。理應十方世界共同遵守，不應有違背和隔閡。但因為剡浮洲（Jambudvipa，指我們所居住的這個世界）的疆域非常廣闊，每次集合僧眾都難以實現。加上損耗功德、荒廢修行，經常奔波勞碌。大聖（指佛陀）憐憫這種情況，所以開許在各自的地方進行區域性結界。通過作法來分隔區域，在同一界限內共同遵守，功德圓滿，事情順利完成，總的意義就是這樣。其中分為四個方面：一是列舉數量和定量，二是依據位置作法，三是法成立與否，四是非法和失去相狀。首先，關於數量和定量，《大論》中將結界的方法總共列為三種：一是攝衣界（允許在界內持有和使用袈裟），如衣法中所述；二是攝食界（允許在界內食用食物），如藥法中所述；三是攝僧界（僧團活動的界限），這是我們現在要說明的。其中分為兩種：一是自然界，在未進行作法之前，統統屬於自然界。或者因為空間和地點的不同，水陸存在差別。後來因為難以集合僧眾，所以開許根據環境來攝取。各有各自的範圍限制。人所能到達的地方，自然而然地產生界限，所以叫做自然界。根據地點有四種不同，定量分為六種相狀的差別，如《集僧》中所述。二是作法界，因為自然界的限制不能完全滿足需求。即使有大小的教文已經確定，使用它則不能捨棄，捨棄它則違背制度。或者因為作大法事的地方地基薄弱無法承受。所以如來（Tathagata，佛陀的稱號）爲了順應眾生的意願，允許在各自的地方結界，使之成為楷模和規範。可以根據情況進行改變和調整，使之成為羯磨。弘揚和救濟的巨大功德，不是這種作法就無法實現。其中分為三種。首先說大界，是指僧團經常活動的場所。
【English Translation】 English version: Regarding 'what' (when does the Karma end), there are many different explanations. Now, one method is used to determine it: when the third announcement is completed, and it is said 'The Sangha has agreed that such and such matter is completed,' then the Karma is completed at this time. This is different from the previous explanation, which considered the completion of the third announcement as merely being named as complete. Therefore, the Vinaya (discipline) says that those who agree remain silent, and those who disagree speak. Now, if someone speaks, then his disagreement constitutes censure and disruption. If everyone agrees and remains silent, and no one objects after the three announcements are completed, then the Karma is established. Both methods can be chosen. More details can be found in the 'Yi Chao' (Commentary on the Vinaya).
《Si Fen Lu Shan Fan Bu Que Xing Shi Chao》Volume 1
《Si Fen Lu Shan Fan Bu Que Xing Shi Chao》Volume 1 (Part 2)
Chapter 6: Methods of Establishing Boundaries
The original purpose of establishing boundaries was to uphold the Dharma. The principles and essentials of the Karma Sangha (community performing acts according to the Vinaya) are used to rectify and save the Dharma. The merit of the Dharma remaining in the world belongs to this. It is reasonable for the ten directions (all realms) to follow this together, without any violation or separation. However, because the territory of Jambudvipa (the world we live in) is very vast, it is difficult to gather the Sangha every time. In addition, it wastes merit, neglects practice, and involves constant running around. The Great Sage (referring to the Buddha) pitied this situation, so he allowed local boundary establishment in their respective places. The areas are separated by performing rituals, and they commonly abide within the same boundary. The merit is fulfilled, and things are accomplished smoothly. The general meaning is like this. It is divided into four aspects: first, listing the quantity and determining the amount; second, performing the rituals according to the location; third, whether the Dharma is established or not; and fourth, illegality and loss of characteristics. First, regarding quantity and determination, the 'Great Treatise' lists a total of three types of boundary establishment methods: first, the Robe Boundary (allowing the holding and use of robes within the boundary), as described in the Robe Dharma; second, the Food Boundary (allowing the consumption of food within the boundary), as described in the Medicine Dharma; third, the Sangha Boundary (the boundary of the Sangha's activities), which is what we are now going to explain. It is divided into two types: first, the Natural Boundary, which is all natural before the ritual is performed. Or because of the difference in space and location, there are differences between water and land. Later, because it was difficult to gather the Sangha, it was allowed to take according to the environment. Each has its own range of limitations. The place where people can reach naturally produces boundaries, so it is called the Natural Boundary. According to the location, there are four different types, and the quantitative division has six different characteristics, as described in 'Gathering the Sangha'. Second, the Ritual Boundary, because the limitations of the natural boundary cannot fully meet the needs. Even if the teachings of large and small have been determined, using it cannot be abandoned, and abandoning it violates the system. Or because the foundation of the place where the great Dharma is performed is weak and cannot bear it. Therefore, the Tathagata (title of the Buddha) allowed the establishment of boundaries in their respective places in order to comply with the wishes of sentient beings, making it a model and norm. It can be changed and adjusted according to the situation, making it Karma. The great merit of promoting and saving cannot be achieved without this kind of ritual. It is divided into three types. First, the Great Boundary refers to the place where the Sangha often activities.
行法食二同之界也。明量者。文中同一說戒為界遙遠。聽十四日說者十三日先往。不得受欲。準強百里。毗尼母中同布薩界。極遠聽一日往還。雖有二文未明裡數。故僧祇五分善見並云。三由旬為量。明瞭論云三由旬者。合角量取。亦不知由旬大小。智論由旬三別。大者八十里。中者六十里。下者四十里。此謂中邊山川不同致行李不等。四分衣法中由旬準有八十里者。此據上品為言。通用所歸準律文意應百二十里。以下品為定。薩婆多雲。尼結界者。唯得方一拘盧舍也。必有難緣可用僧祇二由旬內隨意結取。二明戒場者。律云。以僧中數有四人眾起乃至二十人眾起。令僧疲極。佛聽結之。不言大小。善見云。戒場極小容二十一人。減則不聽。余如后結。三明小界者。此並因難事。恐廢法事佛隨前緣故開結之。並無正量。隨人坐處即為界相。一為受戒開結小界。舊準戒場身外有界。今依文取義全無外相。如正加中。二為說戒事下至四人直坐。三為自恣事下至五人圓坐。此三無外量者。由是難開隨人多少。若限約外量終非遮難。故文云。今有爾許比丘集者。止取現集之僧坐處有地依地結之。若事作已即制令解。不同前二以久固作法人所依止。二明依位別解。位則有三。如上所列。若有戒場先須結之。今且論無者結大界法。
【現代漢語翻譯】 現代漢語譯本： 『行法』和『食』的兩個界限是相同的。關於『明量』，經文中說，同一地點說戒，界限遙遠。聽十四日說戒的人，十三日要先前往，不得接受供養。按照強百里的標準，《毗尼母經》中說，結布薩界（uposatha-sīmā）（舉行布薩儀式的區域）也是如此，最遠允許一天往返。雖然有兩段經文沒有明確里數，所以《僧祇律》、《五分律》、《善見律毗婆沙》都說，三由旬（yojana）（古代印度長度單位）為標準。《明瞭論》說，三由旬要合角量取。也不知道由旬的大小。《智論》中由旬有三種區別：大由旬八十里，中由旬六十里，下由旬四十里。這是因為邊地山川不同，導致行程不等。《四分律》的衣法中，由旬按照八十里計算，這是按照上品來計算的。通用標準應該按照律文的意思，定為一百二十里以下品為準。薩婆多（Sarvāstivāda）（一切有部）說，尼（bhikkhunī）（比丘尼）結界，只能是方圓一拘盧舍（krośa）（古代印度長度單位）的範圍。如果確實有困難，可以使用《僧祇律》中兩由旬內的範圍隨意結界。 二、關於戒場：律中說，因為僧眾中有四人起事，乃至二十人起事，導致僧眾疲憊，佛陀允許結戒場。沒有說戒場的大小。《善見律毗婆沙》說，戒場最小也要容納二十一人，少於這個人數就不允許。其餘的按照後面的結界方法。三、關於小界：這些都是因為有困難的事情，恐怕廢棄法事，佛陀才根據之前的因緣開許結小界。並沒有固定的標準，隨人坐的地方就是界相。一是為受戒開許結小界。舊的說法是，戒場身外有界。現在按照經文的意義，完全沒有外相，如正加中一樣。二是為說戒事，下至四人直接坐下。三是為自恣（pravāraṇā）（僧團在雨季安居結束時舉行的儀式）事，下至五人圍坐。這三種沒有外在的標準，是因為難以限制人數。如果限制外在的標準，最終無法遮止困難。所以經文中說，現在有多少比丘聚集，就只取現在聚集的僧眾坐的地方，依地結界。如果事情做完，就制定規矩解界，不同於前兩種以長久固定作為法人所依據的地方。 二、關於根據位置分別解界：位置有三種，如上所列。如果有戒場，先要結戒場。現在先討論沒有戒場的情況下的結大界法。
【English Translation】 English version: The two boundaries of 'performing the Dharma' and 'eating' are the same. Regarding 'measuring the boundary' (mingliang), the text states that the precept recitation (saying the Prātimokṣa) is performed at the same location, but the boundary is distant. Those who listen to the recitation on the fourteenth day should travel there on the thirteenth day and are not allowed to receive offerings. According to the standard of a 'strong hundred li', the Vinaya-matrika (Vinaya-mātṛkā) states that the boundary for the Uposatha (uposatha-sīmā) (area for holding the Uposatha ceremony) is the same, allowing a maximum of one day for travel to and from the location. Although there are two texts that do not specify the number of li, the Saṃghika (Mahāsaṃghika-vinaya), the Five-Part Vinaya (Mahāvastu), and the Samantapāsādikā (Samantapāsādikā) all state that three yojanas (yojana) (an ancient Indian unit of distance) is the standard. The Abhidharmakośabhāṣya (Abhidharmakośabhāṣya) states that the three yojanas should be measured by combining the corners. However, the size of the yojana is not known. The Mahāprajñāpāramitopadeśa (Mahāprajñāpāramitopadeśa) distinguishes three types of yojanas: a large yojana is eighty li, a medium yojana is sixty li, and a small yojana is forty li. This is because the border regions have different mountains and rivers, resulting in unequal travel distances. In the Dharma section of the Four-Part Vinaya (Dharmaguptaka Vinaya), the yojana is based on eighty li, which is based on the highest quality. The general standard should be based on the meaning of the Vinaya text, which should be one hundred and twenty li, based on the lower quality. The Sarvāstivāda (Sarvāstivāda) states that when a bhikkhunī (bhikkhunī) (nun) establishes a boundary, it can only be within a square krośa (krośa) (an ancient Indian unit of distance). If there is a difficult situation, the Saṃghika Vinaya allows for the establishment of a boundary within two yojanas at will. Secondly, regarding the precept platform: The Vinaya states that because four or even twenty monks cause trouble, leading to the exhaustion of the Sangha, the Buddha allowed the establishment of a precept platform. The size of the precept platform is not specified. The Samantapāsādikā states that the precept platform must be able to accommodate at least twenty-one people; fewer than that is not allowed. The rest follows the method of establishing the boundary later. Thirdly, regarding the small boundary: These are all due to difficult situations, fearing the abandonment of Dharma activities, that the Buddha allowed the establishment of a small boundary based on previous circumstances. There is no fixed standard; the place where people sit is the boundary marker. One is to allow the establishment of a small boundary for ordination. The old saying is that there is a boundary outside the precept platform. Now, according to the meaning of the text, there is no external appearance at all, as in the case of the formal addition. The second is for the recitation of the precepts, down to four people sitting directly. The third is for the Pavāraṇā (pravāraṇā) (ceremony held by the Sangha at the end of the rainy season retreat), down to five people sitting in a circle. These three have no external standard because it is difficult to limit the number of people. If external standards are limited, it will ultimately not be possible to prevent difficulties. Therefore, the text states that however many monks are gathered now, only the place where the gathered Sangha is sitting is taken, and the boundary is established based on the ground. If the matter is completed, a rule is established to dissolve the boundary, unlike the previous two, which are used as a long-term fixed place for legal persons to rely on. Secondly, regarding the separate dissolution of the boundary according to the location: There are three locations, as listed above. If there is a precept platform, it must be established first. Now, let's discuss the method of establishing a large boundary in the absence of a precept platform.
就中分二。先出緣成。后明結解。初中有三。一料簡是非。二豎標唱相。三集僧欲法。初中。問大界有村得合結不。答五分。諸白衣新作堂舍。為得吉利。或為非人所惱。請僧于中布薩。薩婆多雲。凡結大界所以通聚落者。以界威力故惡鬼不得便。善神所護。為檀越故通結聚落。四分文中亦結村取。問界中有水得合結不。答律中河者。除常有橋船樑得結。若駛流者不得。必有橋樑及淺水無難。準理應得。故尼律中雲。水者獨不能渡。此通界內外也。問一標作兩相得不。答一肘已上作者準得。明瞭論疏中如一大山東西各結別住。又云。二繩別住等。準此大墻等類可分別者皆得為之。問今將石木為相為取內外耶。答若圓者取中央令界相正與標分相當。或取外畔。若尖斜之物隨以一分為限。余他物準此。應先須示知尺寸分齊預向僧述。不得通指一山妄充外相致令尋求分齊不可得知。問界標與相及體若為分之。答標謂山石之物用為指的。相即標畔界體之外表也。體謂相內作法之所。或標即體。或標異體。相必體外。臨時處分三所不同。並預委也。問界得重結不。答律云。不得二界相接。應留中間。若疑有者。解已更結。故不開重。二豎標唱相。初標相者。四分界相不定是非。文中若東方有山稱山。有塹稱塹。草𧂐汪水糞聚釘杙
【現代漢語翻譯】 現代漢語譯本 就此分為兩部分。首先闡述結界的緣起，然後說明結界的完成和解除。在緣起部分，又分為三點：一、辨析是非；二、豎立界標並宣唱其形狀；三、集合僧眾以行結界之法。首先是辨析是非： 問：如果大界內有村莊，可以合併結界嗎？ 答：可以，但需滿足五分律的規定。一些在家居士新建房屋，爲了獲得吉祥，或者爲了避免被非人侵擾，會請僧人在其中舉行布薩。薩婆多部的觀點認為，凡是結大界之所以要包含聚落，是因為結界的威力可以使惡鬼不得靠近，並有善神守護，這是爲了施主的利益而將聚落包含在結界內。四分律的文字中也有將村莊納入結界的做法。 問：如果界內有水，可以合併結界嗎？ 答：律中規定，河流如果常有橋樑或船隻通行，則可以結界。如果是水流湍急的河流，則不可以。如果確實有橋樑或者水淺沒有阻礙，按照道理應該可以結界。所以尼律中說，水本身不能阻礙通行。這裡指的是界內和界外的情況。 問：一個界標可以作為兩個界相嗎？ 答：如果界標高過一肘，就可以作為兩個界相。明瞭論的疏文中說，比如一座大山，東西兩側各自結界。又說，兩條繩子分別作為界標等。按照這個說法，像高墻等可以區分的物體都可以作為兩個界相。 問：現在用石頭或木頭作為界相，應該以其內外哪個部分為界限？ 答：如果是圓形的物體，取其中央作為界限，使界相與界標的位置相對應。或者取其外側邊緣。如果是尖斜的物體，則以其一部分為界限。其他物體可以參照這個原則。應該事先告知僧眾尺寸和界限，預先向僧眾說明。不得隨意指一座山就說是外相，導致尋求界限時無法得知。 問：界標、界相和界體應該如何區分？ 答：界標是指山石等物體，用來指示界限的位置。界相是指界標旁邊，界體之外的表象。界體是指界相之內，舉行結界儀式的地方。有時界標就是界體，有時界標不同於界體。界相一定在界體之外。臨時處理這三者的不同之處，都需要事先詳細說明。 問：界可以重複結嗎？ 答：律中說，不得使兩個界相連線，應該在中間留有空隙。如果懷疑有連線的情況，應該先解除結界，然後再重新結界，所以不允許重複結界。 二、豎立界標並宣唱其形狀： 首先是界標的形狀，四分律中對界相的形狀沒有明確規定。文字中說，東方有山就稱山，有壕溝就稱壕溝，草叢、土堆、積水、糞堆、木樁等都可以作為界標。
【English Translation】 English version This is divided into two parts. First, the origin of the boundary is explained, and then the completion and dissolution of the boundary are explained. In the origin part, it is further divided into three points: 1. Distinguishing right from wrong; 2. Erecting boundary markers and proclaiming their shapes; 3. Gathering the Sangha to perform the boundary-setting ritual. First is distinguishing right from wrong: Question: If there is a village within the great boundary, can it be merged into the boundary? Answer: Yes, but it must meet the requirements of the Five-Part Vinaya. Some lay people build new houses, and in order to obtain auspiciousness or to avoid being disturbed by non-humans, they invite monks to hold a Posadha in them. The Sarvastivada school believes that the reason for including settlements when setting a great boundary is that the power of the boundary can prevent evil spirits from approaching and is protected by good deities. This is for the benefit of the benefactors to include settlements within the boundary. The text of the Four-Part Vinaya also includes the practice of including villages in the boundary. Question: If there is water within the boundary, can it be merged into the boundary? Answer: The Vinaya stipulates that if a river is often passable by bridges or boats, then a boundary can be set. If it is a rapidly flowing river, it is not allowed. If there are indeed bridges or the water is shallow and there is no obstacle, it should be possible to set a boundary according to reason. Therefore, the Bhikkhuni Vinaya says that water itself cannot hinder passage. This refers to the situation inside and outside the boundary. Question: Can one boundary marker serve as two boundary signs? Answer: If the boundary marker is taller than one cubit, it can serve as two boundary signs. The commentary on the Mingliao Lun says, for example, a large mountain, with boundaries set on the east and west sides respectively. It also says that two ropes are used as boundary markers separately, etc. According to this, objects that can be distinguished, such as high walls, can be used as two boundary signs. Question: Now that stones or wood are used as boundary signs, which part, inside or outside, should be used as the boundary? Answer: If it is a round object, take the center as the boundary so that the boundary sign corresponds to the position of the boundary marker. Or take its outer edge. If it is a pointed or sloping object, then take a part of it as the boundary. Other objects can refer to this principle. The Sangha should be informed of the dimensions and boundaries in advance, and explained to the Sangha in advance. Do not arbitrarily point to a mountain and say it is an external sign, resulting in the inability to know when seeking the boundary. Question: How should the boundary marker, boundary sign, and boundary body be distinguished? Answer: The boundary marker refers to objects such as mountains and rocks, which are used to indicate the position of the boundary. The boundary sign refers to the appearance next to the boundary marker, outside the boundary body. The boundary body refers to the place within the boundary sign where the boundary-setting ritual is held. Sometimes the boundary marker is the boundary body, and sometimes the boundary marker is different from the boundary body. The boundary sign must be outside the boundary body. Temporary handling of the differences between these three requires detailed explanation in advance. Question: Can a boundary be set repeatedly? Answer: The Vinaya says that two boundary signs must not be connected, and a gap should be left in the middle. If there is suspicion of connection, the boundary should be dissolved first, and then reset, so repeated boundary setting is not allowed. 2. Erecting boundary markers and proclaiming their shapes: First, the shape of the boundary marker, the Four-Part Vinaya does not explicitly stipulate the shape of the boundary sign. The text says that if there is a mountain in the east, it is called a mountain, if there is a ditch, it is called a ditch, and grass, mounds, accumulated water, dung heaps, wooden stakes, etc. can all be used as boundary markers.
空處露地準此立法誠所不可。何者。凡論立相。為知界限久固作法集眾破夏離衣護食等緣。若將空地為處。空則無相可指。必有其事隨時準行。或是一席之法聊知空礙兩分。必作久固處所。準用他部併案本宗彼此通用。善見云。相有八種。一山相者。下至如象大。二石相者。下至三十秤。若曼石不得應別安石。三林相者。草竹不得體空不實。下至四樹相連。四樹相者。不得以枯樹為相。下至高八寸形。如針大。若無自生種之亦得。五路相者。下至經三四村。六江相者。若四月不雨常流不絕。七蟻封相者。下至高八寸。八水相者。自然池水者得。準論徴律。城塹等緣成相可知。既知相為結本界家所依。結已即須榜示顯處令後來者主客俱委無有濫疑。次明界形。善見明瞭二論隨方曲直任處辨形。不論定指。廣如大疏。略說如義鈔中。二明唱相者。今時結法不過有二。或在蘭若依山附水旁道緣樹。或在城邑便隨墻院籬柵塹渠。多是四方。時有屈曲。先須識過後避過唱之。謂先學未達及後進諸師若唱方相便容濫述。如從院外唱云。從東南角直至西南角。乃至一週。正南寺門則有別眾之過。以界限從墻外直過。門限外則成界內。若寺內作諸羯磨之時。墻限外有僧不集。豈非別眾。故知唱相必須屈曲唱出不令後悔。亦不可籠通云隨
【現代漢語翻譯】 現代漢語譯本： 在空曠的露天場地設立結界，這種做法實際上是不可行的。為什麼呢？凡是討論設立結界，是爲了明確界限，以便長期穩固地進行作法、集眾、破夏（解除雨季安居）、離衣（捨棄衣服）、護食等事宜。如果將空地作為結界場所，空地就沒有可以指認的標誌。必須有實際的事物，才能隨時依據它來執行。或者是一種簡略的結界方法，只是爲了讓人知道空曠和阻礙這兩個方面。必須選擇長期穩固的場所，參照其他部派的規定，並結合本宗的案例，彼此通用。《善見律毗婆沙》中說，結界的標誌有八種：一是山相，下限是像大象一樣大的山；二是石相，下限是三十秤重的石頭。如果是曼石（人工堆砌的石頭），就不能另外安放石頭；三是林相，草和竹不能是空心的或不真實的，下限是四棵樹相連；四是樹相，不能用枯樹作為標誌，下限是高八寸，形狀像針一樣大的樹。如果沒有自然生長的樹種也可以；五是路相，下限是經過三四個村莊的路；六是江相，如果四月不雨，江水也常流不絕；七是蟻封相，下限是高八寸的蟻丘；八是水相，自然形成的池塘水可以作為標誌。參照律藏的論述，城墻、護城河等可以作為結界的標誌。既然知道結界標誌是結界的基礎，那麼結界完畢后，就必須張貼告示在顯眼的地方，讓後來的人，無論是本地僧人還是外來僧人，都知道，避免出現濫用和疑惑。接下來闡明結界的形狀。《善見律毗婆沙》和《摩訶僧祇律》都明確指出，可以根據實際情況，或彎曲或筆直，隨意確定形狀，沒有固定的要求。詳細的內容可以參考大疏（《四分律疏》）。簡略地說，就像《義鈔》中所說的那樣。二是說明唱相的人。現在結界的方法不外乎兩種：或者在蘭若（遠離人煙的修行場所），依山傍水，靠近道路或樹木；或者在城邑，就沿著墻壁、院落、籬笆、壕溝。大多是四方形，有時也有彎曲的。必須先認識清楚，然後避開障礙來唱誦。意思是說，那些先學習但還沒有通達，以及後來學習的法師，如果唱誦方形的結界，就容易出現錯誤。比如從院子外面唱誦說：『從東南角直到西南角，乃至繞一週。』如果正南是寺廟的門，就會有過失，因為結界線從墻外直接穿過，門檻外就成了結界內。如果在寺廟內進行各種羯磨（僧事活動）時，墻外有僧人沒有參加，豈不是成了別眾（非法集會）？所以要知道，唱誦結界時必須彎曲地唱出，以免日後後悔。也不可以籠統地說『隨……』
【English Translation】 English version: Establishing a boundary in an open, exposed area is indeed not permissible. Why is that? Whenever establishing a boundary is discussed, it is for the purpose of clearly defining limits for long-term and stable practices such as performing rituals, assembling the Sangha, ending the rainy season retreat (Pavarana), renouncing robes (Kathina), and protecting food. If an empty space is used as the boundary location, there is no identifiable landmark. There must be a tangible object to refer to and follow at any time. Alternatively, it could be a simple method of establishing a boundary, merely to make people aware of the aspects of emptiness and obstruction. A long-term and stable location must be chosen, referring to the regulations of other schools and combining them with the cases of one's own school, so that they can be universally applied. The Samantapasadika (Good Seeing Commentary) states that there are eight types of boundary markers: first, a mountain marker, the lower limit being a mountain as large as an elephant; second, a stone marker, the lower limit being a stone weighing thirty tulas (a unit of weight). If it is a manasila (artificially piled stone), another stone should not be placed on it; third, a forest marker, the grass and bamboo must not be hollow or unreal, the lower limit being four interconnected trees; fourth, a tree marker, a dead tree should not be used as a marker, the lower limit being eight inches high, shaped like a needle. If there are no naturally growing seeds, that is also acceptable; fifth, a road marker, the lower limit being a road passing through three or four villages; sixth, a river marker, if the river flows continuously even if it does not rain in April; seventh, an anthill marker, the lower limit being an anthill eight inches high; eighth, a water marker, naturally formed pond water can be used as a marker. Referring to the discussions in the Vinaya (monastic discipline), city walls, moats, etc., can be used as boundary markers. Since it is known that boundary markers are the foundation for establishing a boundary, after the boundary is established, a notice must be posted in a conspicuous place so that those who come later, whether local or visiting monks, are aware of it, avoiding misuse and doubt. Next, the shape of the boundary is explained. The Samantapasadika and the Mahasanghika Vinaya clearly state that the shape can be determined according to the actual situation, either curved or straight, without fixed requirements. Detailed content can be found in the Great Commentary (Caturvargika Vinaya Commentary). Briefly, it is as stated in the Yi Chao. Second, explaining the person who recites the boundary. Nowadays, there are only two methods of establishing a boundary: either in an aranya (secluded place for practice), relying on mountains and water, near roads or trees; or in a city, following walls, courtyards, fences, and ditches. Most are square, but sometimes they are curved. One must first recognize clearly and then avoid obstacles when reciting. This means that those who have studied but have not yet understood, and those who are learning later, if they recite a square boundary, it is easy to make mistakes. For example, reciting from outside the courtyard, 'From the southeast corner to the southwest corner, and so on around.' If the south is the temple gate, there will be a fault, because the boundary line passes directly outside the wall, and the outside of the threshold becomes inside the boundary. If various karmas (monastic activities) are performed inside the temple, and there are monks outside the wall who do not participate, wouldn't that be a separate assembly (illegal gathering)? Therefore, it should be known that when reciting the boundary, it must be recited in a curved manner to avoid regret later. It is also not permissible to say vaguely 'according to...'
屈曲。屈曲亦通深淺遠近。終成不識分齊。若從院內唱相。從門直過則限內。是界外也。便有別眾破夏離衣等過。如寺中作法。有人說欲訖。至門限內還復到來。豈非出界入界。是別眾也。若破夏者。有人依界安居明相未出。至門明瞭乃反。豈非破夏。言失衣者。依界結攝衣界。明相未出不持衣往明相出界外。豈非失衣。故委示過。然後唱之。蘭若之中亦有斯過。妄指山谷濫委樹林。及至分齊曾何得知。結並不成。一何自負。故明瞭論中結水波別住。一丈五尺以石次之。周匝安已便隨石唱。善見亦云曼石不得。並是明文。不容濫述自陷陷人。脫作受法不成。令他一生虛過。自身未來還逢此界。故大集言。我滅度后無戒比丘蒲閻浮提。斯言驗矣。次明唱法。律中使舊住人唱。未唱已前親自案行識知處所屏處闇誦。勿使對眾致有謇澀。先須東南角為始周匝直指相當。律云。東方有山等。若依東方而唱。至角曲回則不分限齊。今行事者據易為之。若在空野中結者。先指四標在四維。然後僧中差一人唱之。被差者即起禮僧已立唱云。大德僧聽。我比丘為僧唱四方大界相。從東南角棗樹直西至西南角桑樹。從此北行至西北角柳樹。從此東出至東北角榆樹。從此南來還至東南角棗樹。此是大界外相。一週訖三說皆爾。若臨事別相。
【現代漢語翻譯】 現代漢語譯本 屈曲：屈曲也包含深淺遠近的含義，最終會導致無法分辨界限。如果在寺院內唱相，從門直接穿過就是界限內，否則就是界限外。這樣就會有別眾、破夏、離衣等過失。例如，在寺中作法時，有人說戒欲完畢，走到門檻內又返回，這難道不是出界入界，構成別眾嗎？如果有人依據界限安居，天亮前離開，天亮后返回，這難道不是破夏嗎？說到失衣，如果依據界限結攝衣界，天亮前不持衣離開，天亮后在界外，這難道不是失衣嗎？所以要詳細說明過失，然後才能唱相。蘭若（Aranya，寂靜處）中也有類似的過失，隨意指山谷、濫用樹林，最終無法得知界限在哪裡，導致結界無法完成，實在太自以為是了。因此，《明瞭論》中說，結水波別住，用石頭間隔一丈五尺，環繞安放完畢后，就沿著石頭唱相。《善見律毗婆沙》（Samanta-pāsādika）也說，不能使用曼石（Man Stone，未加工的石頭），這些都是明確的規定，不容許隨意解釋，自誤誤人。如果錯誤地進行受戒儀式，會導致受戒不成，使他人一生虛度，自己未來也會遇到同樣的界限問題。所以《大集經》（Mahāsaṃnipāta Sūtra）說，我滅度后，沒有戒律的比丘會遍佈閻浮提（Jambudvīpa，我們所居住的娑婆世界）。這些話應驗了。接下來闡明唱法。律中規定由舊住的人唱相。在唱相之前，要親自勘察，瞭解處所，在隱蔽的地方背誦，不要當著大眾，以免出現錯誤。首先要從東南角開始，環繞一週，直接指出相應的地點。《律藏》（Vinaya）中說，東方有山等等。如果依據東方而唱相，到角落轉彎時，就無法分辨界限。現在行事的人爲了方便而這樣做。如果在空曠的野外結界，先在四維（四個角落）設定四個標誌，然後僧眾中選出一人唱相。被選中的人要起身向僧眾行禮，然後站立唱相：『大德僧聽，我比丘為僧眾唱四方大界相，從東南角棗樹直向西到西南角桑樹，從此向北到西北角柳樹，從此向東到東北角榆樹，從此向南回到東南角棗樹。這是大界的外相。』一週結束，重複三次。如果是臨時確定界相。
【English Translation】 English version Curvature: Curvature also implies varying depths and distances, ultimately leading to an inability to distinguish boundaries. If the 'simā' (boundary) is chanted within a monastery, passing directly through the gate signifies being within the boundary; otherwise, it's outside. This can lead to transgressions such as 'bhinna-sangha' (division of the Sangha), 'bhanga-vassa' (breaking the rains retreat), and 'vikira-cīvara' (separation from robes). For example, during a monastic procedure, if someone declares the completion of a precept and then returns after crossing the threshold, isn't this entering and exiting the boundary, thus constituting 'bhinna-sangha'? If someone observes the rains retreat based on a boundary, leaves before dawn, and returns after dawn, isn't this 'bhanga-vassa'? Regarding 'vikira-cīvara', if the 'cīvara' (robes) are gathered based on a boundary, and one leaves without the robes before dawn, and is outside the boundary after dawn, isn't this 'vikira-cīvara'? Therefore, the transgressions must be explained in detail before chanting the 'simā'. Similar transgressions can occur in an 'aranya' (secluded hermitage), where mountains and valleys are arbitrarily designated, and forests are misused, ultimately making it impossible to know where the boundary lies, leading to an incomplete 'simā-bandha' (establishment of the boundary), which is presumptuous. Therefore, the 'Samantapasadika' states that when establishing a water boundary, stones should be placed at intervals of one 'vitasti' (span, approximately 9 inches) and five 'angula' (finger-widths, approximately 3/4 inch each), and after placing them around, the 'simā' should be chanted along the stones. The 'Samanta-pāsādika' also states that 'man-stones' (uncut stones) should not be used; these are clear stipulations that should not be misinterpreted, leading to self-deception and the deception of others. If the ordination ceremony is performed incorrectly, it will result in an invalid ordination, causing others to waste their lives, and one will encounter similar boundary issues in the future. Therefore, the 'Mahāsaṃnipāta Sūtra' states that after my 'parinirvana' (passing away), monks without precepts will be prevalent in 'Jambudvīpa' (the world we live in). These words have come true. Next, the method of chanting the 'simā' is explained. The 'Vinaya' (monastic rules) stipulates that the 'simā' should be chanted by a resident monk. Before chanting, one should personally survey the area, understand the locations, and memorize the chant in a secluded place, avoiding errors in front of the assembly. It should begin from the southeast corner, proceeding around the perimeter, directly pointing out the corresponding locations. The 'Vinaya' states, 'To the east, there is a mountain,' etc. If the 'simā' is chanted based on the east, the boundary will be unclear when turning at the corners. Those who perform the ceremony now do so for convenience. If the 'simā' is being established in an open field, four markers should be placed at the four cardinal directions, and then one monk should be selected from the assembly to chant the 'simā'. The selected monk should rise, bow to the assembly, and then stand and chant: 'Venerable Sangha, listen. I, a 'bhikkhu' (monk), am chanting the 'simā' (boundary) of the four directions for the Sangha, from the jujube tree at the southeast corner directly west to the mulberry tree at the southwest corner, from there north to the willow tree at the northwest corner, from there east to the elm tree at the northeast corner, from there south back to the jujube tree at the southeast corner. This is the outer appearance of the 'mahā-sīmā' (great boundary).' This is repeated three times. If it is a temporary boundary.
準改唱之。不容紕謬。若城邑中寺多有墻院。並從內唱。前緣如上。后云。從寺外院墻東南角內角旁墻西下至南門東頰北土棱。隨屈曲南出至門閾里棱旁閾。西下至西頰里棱。隨屈曲北入至門西頰土楞。從此西下至外院西南角內角。從此北下至外院西北角內角。從此東下至外院東北角內角。從此南下還至東南角內角。是為大界外相。一週訖三說已。若有五門三門及籬柵墻塹斜角方屈。隨處稱之。準上式也。若有障隔。欲穿墻直過。當唱院名依院墻唱相。三明集僧與欲法者。初言集僧。必先儘自然界內。若標寬界狹者。盡標集之。僧祇云。避難界中三由旬內有比丘者。並呼來。若出界已作法結之。有師云。但儘自然而集。以標內地非自然界故。又未加法。若羯磨已方有別眾。僧祇所明彼為難緣。恐成障礙故須集之。準理不然。並集為要。無正教可準。若標內有村。縱自然內不欲取村者。當繞村唱內相。后唱外相。作法結成。村內比丘不須外集。若相內外有尼界及尼。不妨結法。兩不相攝。若有作法僧界。但令比丘不出本界。唱內相已通結取之。如明瞭論別住之例。二不得受欲者具有三義。一結界是眾同之本理宜急制。二自然界弱不勝羯磨。此僧祇正文。三令知界畔。護夏別眾護食護衣等。十誦云。作羯磨比丘死。餘人不
【現代漢語翻譯】 現代漢語譯本 應按照此（準改）唱誦結界，不得有任何錯誤（紕謬）。如果城邑中的寺廟多有圍墻，都從寺廟內部唱誦。前面的緣起如上所述。後面唱誦道：『從寺外院墻東南角的內角旁邊，沿著墻向西到南門東側的內棱，沿著彎曲的走向向南到門檻裡面的棱旁邊，再向西到西側的內棱，沿著彎曲的走向向北進入到門西側的土棱。從這裡向西到外院西南角的內角，從這裡向北到外院西北角的內角，從這裡向東到外院東北角的內角，從這裡向南回到東南角的內角。』這就是大界的外相。一週結束，說三遍。如果有五門、三門以及籬笆、墻壁、壕溝、斜角、方角等彎曲之處，都隨處稱說，按照上面的方式。如果有障礙阻隔，想要穿墻直接過去，應當唱誦院子的名字，依照院墻唱誦界相。三次明確告知集僧和需要給與同意權（與欲）的人。首先說集僧，必須先在自然界內全部召集。如果標示的界限寬廣而實際需要結的界限狹窄，就全部按照標示的範圍召集。僧祇律（僧祇云）說：『在避難界中三由旬（yojana，古印度長度單位）內有比丘（bhikkhu，佛教出家男眾）的，都要呼喚來。』如果已經出了界限，就按照已經作法結成的界限。有律師說，只要在自然界內召集即可，因為標示的內地不是自然界，而且還沒有進行作法。如果羯磨（karma，佛教術語，指行動、行為）已經完成，才會有別眾。僧祇律所說明的是因為有困難的因緣，恐怕形成障礙，所以必須召集。按照道理來說不是這樣，全部召集才是重要的。沒有正確的教義可以遵循。如果標示的界限內有村莊，即使在自然界內，如果不想要包括村莊，應當繞著村莊唱誦內相，然後唱誦外相，作法結成。村莊內的比丘不需要到外面召集。如果界相內外有比丘尼界（尼界）以及比丘尼（bhikkhuni，佛教出家女眾），不妨礙結界作法，因為兩者互不統攝。如果有已經作法的僧界，只要讓比丘不超出本來的界限，唱誦內相后就可以一同包括進去，如《明瞭論》中別住的例子。二、不得接受同意權（受欲）的人具有三種含義：一、結界是僧眾共同的根本，理應緊急制止。二、自然界的力量弱小，不能勝過羯磨，這是僧祇律的正文。三、讓僧眾知道界限的邊緣，爲了守護夏季安居（護夏）、別眾、守護食物（護食）、守護衣服（護衣）等。《十誦律》（十誦云）說：『作羯磨的比丘死了，其餘的人不』
【English Translation】 English version It should be chanted according to this (準改), and there should be no errors (紕謬). If there are many temples with walls in the city, chanting should be done from inside the temple. The preceding causes and conditions are as mentioned above. The subsequent chanting goes: 'From the inner corner next to the southeast corner of the outer courtyard wall, along the wall westward to the inner edge of the east side of the south gate, following the curved path southward to the edge inside the threshold, then westward to the inner edge of the west side, following the curved path northward into the earthen edge of the west side of the gate. From here westward to the inner corner of the southwest corner of the outer courtyard, from here northward to the inner corner of the northwest corner of the outer courtyard, from here eastward to the inner corner of the northeast corner of the outer courtyard, from here southward back to the inner corner of the southeast corner.' This is the outer appearance of the great boundary. After completing one cycle, say it three times. If there are five gates, three gates, as well as fences, walls, moats, oblique angles, square angles, and other curved places, they should be mentioned at each place, according to the above method. If there are obstacles blocking the way and you want to go straight through the wall, you should chant the name of the courtyard and chant the boundary appearance according to the courtyard wall. Clearly inform the assembled Sangha (monastic community) and those who need to give consent (與欲) three times. First, when saying 'assemble the Sangha,' you must first gather everyone within the natural boundary. If the marked boundary is wide but the boundary that actually needs to be established is narrow, then gather everyone according to the marked range. The Mahasamghika Vinaya (僧祇律) says: 'If there are bhikkhus (比丘, Buddhist monks) within three yojanas (由旬, ancient Indian unit of distance) in the refuge boundary, they should all be called. ' If they have already left the boundary, then follow the boundary that has already been established by the Dharma (法). Some Vinaya masters say that it is sufficient to gather within the natural boundary, because the marked inner land is not a natural boundary, and the Dharma has not yet been performed. Only after the karma (羯磨, action, deed) has been completed will there be a separate assembly. What the Mahasamghika Vinaya explains is because there are difficult conditions, fearing that obstacles will be formed, so it is necessary to gather. According to reason, this is not the case; gathering everyone is important. There is no correct teaching to follow. If there is a village within the marked boundary, even if it is within the natural boundary, if you do not want to include the village, you should chant the inner appearance around the village, and then chant the outer appearance, establishing the boundary by performing the Dharma. The bhikkhus within the village do not need to be gathered outside. If there is a bhikkhuni (比丘尼, Buddhist nun) boundary (尼界) and bhikkhunis inside and outside the boundary appearance, it does not hinder the establishment of the boundary, because the two do not encompass each other. If there is a Sangha boundary that has already been established by performing the Dharma, as long as the bhikkhus do not go beyond their original boundary, they can be included together after chanting the inner appearance, as in the example of separate dwelling in the Samantapasadika (《明瞭論》). Second, those who are not allowed to receive consent (受欲) have three meanings: First, establishing the boundary is the common foundation of the Sangha, and it should be urgently prohibited. Second, the power of the natural boundary is weak and cannot overcome the karma; this is the correct text of the Mahasamghika Vinaya. Third, to let the Sangha know the edge of the boundary, for the sake of protecting the summer retreat (護夏), separate assembly, protecting food (護食), protecting clothing (護衣), etc. The Dasa-bhikkhu-vinaya (《十誦律》) says: 'If the bhikkhu who performed the karma dies, the others do not'
知界處。佛令舍已更結。故須盡集。二正加聖法。上座云。僧今和合何所作為。答云。結大界羯磨。當白二結之。文云。大德僧聽。此住處比丘唱四方大界相。若僧時到僧忍聽僧今於此四方相內結作大界。同一住處同一說戒白如是。大德僧聽。此住處比丘唱四方大界相。僧今於此四方相內結作大界。同一住處同一說戒誰諸長老忍。僧今於此四方相內結作大界同一住處同一說戒者。默然。誰不忍者。說僧。已忍於此四方相內同一住處同一說戒結大界竟僧忍默然。故是事如是持。二明戒場大界之法者。先豎三重標相。最內一重戒場外相自然界內標。中間一重自然界外大界內相標。最外一重大界外相標。即須周匝先唱內標一重已作法結之。但為三相難明。恐法不練。略引圖示。后依圖唱相。使新學曉迷。今行事漠落誦文。而已曾不委練。令依文讀。便即悶亂。定知附事作法不成。必須細心方應遂事。
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此外朱圓者自然界相。若先在戒壇內集僧者。亦四面集之。圖中所列。據結大界時自然集僧也。其北朱圓院外僧去中央結界僧相去六十三步。中僧去南圓界外僧亦爾。南北二僧相去百二十六步。各得成法。在內不成。乃至余方並準此。若結作法已隨相標
【現代漢語翻譯】 現代漢語譯本： 在知界處（指已知的邊界範圍），佛陀教導捨棄舊的邊界後重新劃定，因此需要儘可能地聚集僧眾。接下來是兩個正式的聖法：上座（長老）會說：『現在僧團和合，要做什麼呢？』回答說：『舉行結大界的羯磨（一種宗教儀式）。』應當通過白二羯磨來完成。文書上說：『大德僧眾請聽，此住處的比丘（僧侶）宣唱四方大界的邊界。如果僧團時機成熟，僧團允許，僧團現在就在這四方邊界內結作大界，同一住處，同一說戒。』白如是（第一次宣告）。『大德僧眾請聽，此住處的比丘宣唱四方大界的邊界。僧團現在就在這四方邊界內結作大界，同一住處，同一說戒。』誰贊同諸位長老現在僧團就在這四方邊界內結作大界，同一住處，同一說戒？』默然（表示同意）。『誰不贊同？』請說出來。僧團已經贊同在這四方邊界內同一住處，同一說戒，結大界完畢。僧團允許，默然。』因此，這件事就這樣執行。 第二部分說明戒場大界的方法：首先要豎立三重標誌。最內一層是戒場的外邊界標誌，自然界內的標誌。中間一層是自然界的外邊界，大界內的標誌。最外一層是大界的外邊界標誌。需要周匝（圍繞）先唱內標一重，已經作法結界。但因為三重標誌難以辨明，恐怕僧侶們不熟悉結界方法，所以略微引用圖示。之後依照圖示唱誦邊界標誌，使新學者明白。現在（的）行事（方式）是漠不關心，只是誦讀文書而已，從來沒有認真練習過。讓他們依照文書讀誦，便會感到困惑混亂。可以斷定，按照這種方式作法是不會成功的。必須細心才能順利完成。 （此處插入圖片） 此外，硃紅色的圓圈是自然界的邊界標誌。如果先在戒壇內聚集僧眾，也要四面聚集。圖中所列，是根據結大界時自然聚集僧眾的情況。其北面硃紅色圓圈外的僧侶與結界僧侶相距六十三步。中間的僧侶與南面圓圈界外的僧侶也一樣。南北兩面的僧侶相距一百二十六步，各自可以完成結界。在內部則不能完成。乃至其他方向都按照這個標準。如果結界作法已經完成，就按照標誌來。
【English Translation】 English version: At the 'known boundary' (referring to the known boundary range), the Buddha taught to abandon the old boundary and re-establish it, therefore it is necessary to gather the Sangha (community of monks) as much as possible. Next are two formal sacred laws: the Thera (elder monk) will say: 'Now that the Sangha is in harmony, what should be done?' The answer is: 'To perform the Kamma (a religious ceremony) of establishing the great boundary.' It should be completed through a 'motion followed by two announcements'. The text says: 'Venerable Sangha, please listen, the Bhikkhus (monks) of this dwelling are proclaiming the boundaries of the great boundary in the four directions. If it is the right time for the Sangha, and the Sangha permits, the Sangha will now establish the great boundary within these four directional boundaries, in the same dwelling, with the same recitation of the precepts.' The first announcement is made. 'Venerable Sangha, please listen, the Bhikkhus of this dwelling are proclaiming the boundaries of the great boundary in the four directions. The Sangha will now establish the great boundary within these four directional boundaries, in the same dwelling, with the same recitation of the precepts.' Who approves that the Sangha now establishes the great boundary within these four directional boundaries, in the same dwelling, with the same recitation of the precepts?' Silence (indicates agreement). 'Who does not approve?' Please speak up. The Sangha has already approved establishing the great boundary within these four directional boundaries, in the same dwelling, with the same recitation of the precepts. The establishment of the great boundary is complete. The Sangha permits, silence.' Therefore, this matter is carried out in this way. The second part explains the method of the Sima (consecrated ground) and the great boundary: First, three layers of markers must be erected. The innermost layer is the outer boundary marker of the Sima, the marker within the natural boundary. The middle layer is the outer boundary of the natural boundary, the marker within the great boundary. The outermost layer is the outer boundary marker of the great boundary. It is necessary to circumambulate (go around) and first chant the inner marker once, having already performed the ritual of establishing the boundary. However, because the three layers of markers are difficult to distinguish, and it is feared that the monks are not familiar with the method of establishing the boundary, a diagram is briefly cited. Afterwards, chant the boundary markers according to the diagram, so that new learners can understand. Now (the) practice (method) is indifferent, only reciting the text, and never practicing seriously. If they are asked to read according to the text, they will feel confused and disoriented. It can be determined that performing the ritual in this way will not be successful. It is necessary to be careful in order to complete the matter smoothly. (Image inserted here) In addition, the vermilion circle is the boundary marker of the natural boundary. If the Sangha is first gathered within the ordination platform, they should also be gathered on all four sides. What is listed in the diagram is based on the situation of the Sangha naturally gathering when establishing the great boundary. The monks outside the vermilion circle in the north are sixty-three steps away from the monks establishing the boundary. The monks in the middle are the same distance from the monks outside the circle in the south. The monks on the north and south sides are one hundred and twenty-six steps apart, and each can complete the boundary establishment. It cannot be completed inside. And so on, other directions should follow this standard. If the boundary establishment ritual has been completed, follow the markers.
遠近。且據聚落不可分別者為言。若可分別聚落乃至道行水界五相遠近義類相別。並如前集僧中所迷。
此之界圖。謂自然界寬於作法。標外周圓取界。必有別界亦隨斜曲也。其內朱方是戒場也。中間周匝號曰自然。東北二邊即用小墻下上為自然界體。南西二邊大界墻內則無別相者。應釘杙豎標繩連相著。當於戒場東南角。去大界墻尺八地。旁小墻施一杙。又于西南角。斜去大墻二尺許下一杙。又于西北角。至小墻南旁小墻下一杙。正西令去大墻尺八許。釘三杙已仍以繩連三標則為自然界。南西二邊若作二法竟。若二界各有法事。此中有人不妨二處。其戒場外相東北二邊之相即以小墻內院為相。西南二畔即用繩標內邊為相。其大界內相。東北二面以小墻外院為相。南西二面以大院墻內為相。若明外相。必在院外唱之。若在墻內唱者。至西南角戒場外自然界邊則與內相俱合。則不分彼此之異。又不得入大院墻唱之。由不見其相故。上且略寄一緣以為相貌。作法之時未必如圖。若不依此解生。余處亦準不得。今明結法分三。初緣前後者。五分云。應先結戒場后結大界。若先結大界者。當舍已更前結之。然後唱相結大界。毗尼母善見亦同此說。今猶有人先結大界者。此不讀聖教唯信意言。問先結大界者戒場成不。答五
【現代漢語翻譯】 現代漢語譯本：關於遠近的界定，如果依據無法區分的聚落來說，那麼如果可以區分聚落，乃至道路、河流、水域等五種表相的遠近、意義、類別有所區別，都如同之前僧團集會中所迷惑的情況一樣處理。
這裡的界圖，指的是自然界比作法界寬廣。在界限外圍畫圓來確定邊界，必定會有其他的邊界也隨著斜線彎曲。其中紅色的正方形是戒場。中間環繞一週的叫做自然界。東北兩邊就用小墻的上下作為自然界的實體。南邊和西邊的大界墻內則沒有其他的表相。應該釘上木樁，豎立標誌，用繩子連線起來。在戒場的東南角，距離大界墻一尺八寸的地方，靠近小墻設定一個木樁。又在西南角，斜著離開大墻大約二尺的地方，設定一個木樁。又在西北角，到小墻的南邊，靠近小墻設定一個木樁。正西方向，讓它離開大墻一尺八寸左右。釘好三個木樁后，仍然用繩子連線三個標誌，就成為自然界。南邊和西邊如果作了兩次法事，如果兩個界限各自有法事，這裡有人不妨礙兩個地方。戒場外圍的東北兩邊的表相，就用小墻內的院子作為表相。西南兩邊就用繩子標誌的內邊作為表相。大界內的表相，東北兩面用小墻外的院子作為表相。南邊和西邊用大院墻內作為表相。如果要說明外圍的表相，必須在院子外面宣告。如果在墻內宣告，到西南角戒場外自然界的邊緣，就與內部的表相混同，那麼就無法區分彼此的差異。又不能進入大院墻內宣告，因為看不見它的表相。上面只是簡略地藉助一個因緣作為表相的描述，作法的時候未必如圖所示。如果不依據這個解釋，其他地方也不能照此推斷。現在說明結界的方法分為三個方面。首先是關於前後順序，五分律中說，應該先結戒場，后結大界。如果先結大界，應當捨棄已經結好的大界，重新先結戒場，然後再宣告表相，結大界。《毗尼母善見律》也同樣這樣說。現在仍然有人先結大界，這是不讀聖教，只相信自己的想法。問：先結大界，戒場能成立嗎？答：五分律中說，不能成立。
【English Translation】 English version: Regarding the determination of distance, if based on settlements that cannot be distinguished, then if settlements can be distinguished, even to the extent that the distance, meaning, and categories of the five characteristics of roads, rivers, water boundaries, etc., are different, they should be handled in the same way as the confusion in previous Sangha gatherings (samgha, community of monks).
This boundary diagram refers to the fact that the natural boundary (naturally defined boundary) is wider than the boundary established by ritual (formal boundary). Drawing a circle around the outer perimeter to determine the boundary will inevitably result in other boundaries also following the oblique curves. The red square in the middle is the ordination ground (sima, sacred boundary). The area surrounding it is called the natural boundary. The northeast sides use the upper and lower parts of the small wall as the substance of the natural boundary. The south and west sides within the large boundary wall have no other characteristics. Stakes should be nailed in, markers erected, and ropes connected to each other. At the southeast corner of the ordination ground, at a distance of one foot and eight inches from the large boundary wall, a stake should be placed near the small wall. Also, at the southwest corner, a stake should be placed diagonally about two feet away from the large wall. Also, at the northwest corner, a stake should be placed next to the small wall on the south side of the small wall. In the due west direction, it should be about one foot and eight inches away from the large wall. After nailing the three stakes, the three markers should still be connected with ropes to form the natural boundary. If two ritual acts are performed on the south and west sides, and if the two boundaries each have ritual activities, it does not matter if someone is in both places. The characteristics of the northeast sides of the outer perimeter of the ordination ground use the courtyard inside the small wall as the characteristic. The southwest sides use the inner side of the rope marker as the characteristic. The inner characteristics of the large boundary use the courtyard outside the small wall for the northeast sides. The south and west sides use the inside of the large courtyard wall as the characteristic. If you want to explain the outer characteristics, you must announce it outside the courtyard. If you announce it inside the wall, at the edge of the natural boundary outside the ordination ground at the southwest corner, it will merge with the inner characteristics, and then the difference between the two cannot be distinguished. Also, you must not enter the large courtyard wall to announce it, because you cannot see its characteristics. The above is just a brief description of a condition as a description of the characteristics, and the ritual may not be as shown in the diagram. If you do not follow this explanation, other places cannot be inferred accordingly. Now, the method of establishing the boundary is divided into three aspects. First, regarding the order of precedence, the Five-Part Vinaya (rules of monastic discipline) says that the ordination ground should be established first, and then the large boundary. If the large boundary is established first, the already established large boundary should be abandoned, and the ordination ground should be established first, and then the characteristics should be announced to establish the large boundary. The Vinaya-matrika-sudarsana also says the same. There are still people who establish the large boundary first, which is because they do not read the holy teachings and only believe in their own ideas. Question: If the large boundary is established first, can the ordination ground be established? Answer: The Five-Part Vinaya says that it cannot be established.
分所明應舍已更結。故知成也。但不成后法。故須解之。五百問云。后結戒場者于中受戒。恐無所獲。又云。不知同於未制。賴有此路則通僥倖。今時結者多有非法或將五六人徑往戒場中。界內不集。總唱三相。已具加二種羯磨者。或有界內通唱三相。已隨界加法者。或於大界內遙結者。或先結戒場。已但唱大界外相不唱內相而加法者。此等諸濫結並不成。故須當界各唱各結。方得成就。二明唱相。先於自然界內集僧已。一比丘具修威儀唱云。大德僧聽。我比丘為僧唱四方小界場相。從此處東南角標內。旁繩西下至西南角標。從此旁繩內北下至西北角標。即旁小墻內東下至小墻東北內角。從此旁墻內南下至東南角標。此是戒場外相。一週訖三說已。羯磨者言。何所作為。答云。結戒場羯磨。大德僧聽。此住處比丘稱四方小界相。若僧時到僧忍聽僧今於此四方小界相內結作戒場白如是。大德僧聽。此住處比丘稱四方小界相。僧今於此四方小界相內結戒場。誰諸長老忍僧今於此四方小界相內結戒場者。默然。誰不忍者。說僧。已忍於此四方相內結戒場竟。僧忍默。故是事如是持。結已餘僧且坐。應將四五人知法相者。入大界內安坐。定已集界無人方乃作法。次結大界法。先明唱相有二不同。言別唱者。先唱內相。三週已次
【現代漢語翻譯】 現代漢語譯本： 如果已經明確知道應該捨棄之前的結界，就應該重新結界。因此，可以知道之前的結界已經失效。但是，失效的結界不會影響後續的羯磨。所以需要解除它。《五百問》中說，後來結戒場的人在其中受戒，恐怕一無所獲。又說，這種情況和未制定戒律時一樣。幸虧有重新結界的方法，才能僥倖補救。現在結界的人很多都不如法，或者直接帶五六個人到戒場中，不聚集在結界範圍內，總共只唱三次結界相，就已經完成了兩種羯磨。或者在結界範圍內總共唱三次結界相，然後隨著結界範圍進行加法。或者在大結界範圍內遙遠地結界。或者先結戒場，然後只唱大結界範圍外的相，不唱內部的相，就進行加法。這些濫用的結界方法都是無效的。所以必須在各自的結界範圍內各自唱相各自結界，才能成功。
二、唱相的說明。先在自然形成的結界範圍內聚集僧眾后，由一位具足威儀的比丘唱道：『大德僧聽，我比丘為僧眾唱四方小結界場的相。從此處東南角標內，沿著繩子向西到西南角標。從此沿著繩子向北到西北角標。即沿著小墻向東到小墻東北內角。從此沿著墻向南到東南角標。』這是戒場的外相。一週結束，重複三次後，羯磨者問道：『要做什麼？』回答說：『結戒場的羯磨。』『大德僧聽，此住處的比丘稱說四方小結界相。如果僧眾認為時機已到，僧眾允許，僧眾現在於此四方小結界相內結作戒場，白如是。』『大德僧聽，此住處的比丘稱說四方小結界相。僧眾現在於此四方小結界相內結戒場。哪位長老允許僧眾現在於此四方小結界相內結戒場，就默然。誰不允許，就說。』僧眾已經允許在此四方相內結戒場完畢。僧眾允許，所以默然。因此，這件事就這樣保持。結界完畢后，其餘僧眾暫時坐下。應該帶領四五位懂得法相的人，進入大結界範圍內安坐。確定結界範圍內無人後，才能作法。接下來是結大結界的方法。首先說明唱相有兩種不同。所謂分別唱相，就是先唱內部的相，三週結束后，再唱...
【English Translation】 English version: If it is clearly known that the previous boundary (結界, jie jie) should be abandoned, then a new boundary should be established. Therefore, it is known that the previous boundary has become invalid. However, the invalid boundary does not affect subsequent karmas (羯磨, jie mo). Therefore, it needs to be dissolved. The 『Five Hundred Questions』 says that those who receive precepts in a later established precept-granting area (戒場, jie chang) may gain nothing. It also says that this situation is the same as when precepts were not yet established. Fortunately, there is a way to re-establish the boundary, which allows for a fortunate remedy. Many who establish boundaries nowadays do so improperly, or they directly take five or six people to the precept-granting area, without gathering within the boundary, and only chant the three boundary characteristics (三相, san xiang) in total, already completing the two kinds of karmas. Or they chant the three boundary characteristics within the boundary and then add the procedure according to the boundary. Or they establish the boundary remotely within a large boundary. Or they first establish the precept-granting area and then only chant the outer characteristics of the large boundary, without chanting the inner characteristics, and then add the procedure. These abusive methods of establishing boundaries are all invalid. Therefore, one must chant and establish the boundary separately within each respective boundary in order to be successful.
- Explanation of chanting the characteristics. First, after gathering the Sangha (僧, seng) within the naturally formed boundary, a Bhikshu (比丘, biqiu) who is complete in deportment chants: 『Venerable Sangha, listen. I, the Bhikshu, chant the characteristics of the small boundary area in the four directions for the Sangha. From the inside of the southeast corner marker here, along the rope westward to the southwest corner marker. From there, along the rope northward to the northwest corner marker. That is, along the small wall eastward to the inner northeast corner of the small wall. From there, along the wall southward to the southeast corner marker.』 This is the outer characteristic of the precept-granting area. After one round, repeat three times, the karma performer asks: 『What is to be done?』 The answer is: 『The karma of establishing the precept-granting area.』 『Venerable Sangha, listen. The Bhikshus of this dwelling place state the characteristics of the small boundary area in the four directions. If the Sangha deems the time has come, the Sangha permits, the Sangha now establishes a precept-granting area within this small boundary area in the four directions. I announce thus.』 『Venerable Sangha, listen. The Bhikshus of this dwelling place state the characteristics of the small boundary area in the four directions. The Sangha now establishes a precept-granting area within this small boundary area in the four directions. Whoever among the elders permits the Sangha to now establish a precept-granting area within this small boundary area in the four directions, let them be silent. Whoever does not permit, let them speak.』 The Sangha has finished permitting the establishment of the precept-granting area within these four characteristics. The Sangha permits, therefore they are silent. Therefore, this matter is maintained in this way. After the boundary is established, the remaining Sangha should sit down temporarily. Four or five people who understand the characteristics of the Dharma should be led into the large boundary area and sit down. Only after confirming that there is no one in the boundary area can the procedure be performed. Next is the method of establishing the large boundary. First, explain that there are two different ways of chanting the characteristics. The so-called separate chanting of characteristics is to first chant the inner characteristics, and after three rounds, then chant...
唱外相。三週后總結合。二者總牒內外一遍相。已隨遍合之。文明總法。應令一人具儀唱云。大德僧聽。我比丘為僧唱大界四方內外相。前唱內相。從小墻東南角外角。穿小墻西出。旁大墻內至西南角內角。從此旁墻北下。穿小墻西頭。過至小墻西北角外角。從此旁小墻東下至小墻東北角外角。從此南出還至小墻東南角外角。此是大界內相一週訖。次唱外相。從寺院外墻東南角外角。直西至南門東頰外土棱。隨屈曲北入至門限里棱。西下至門西頰限頭。隨限屈曲南出至門西頰外土棱。從此西下至西南角外角。從此北下至西北角外角。從此東下至東北角外角。從此南下還至東南角外角。此是大界外相一週已。彼為內相。此為外相。此是大界內外相一週。如是三遍已告僧云。已唱大界內外相訖。眾僧作羯磨。唱者復座。已上座如常依前作之。羯磨大同前無戒場結者。唯足內之一字。云僧今於此四方內外相內結作大界。若據律文。亦不加字。但云於此四方相內結大界。于理亦得。隨意所存大途無妨。結此界已。如上榜示顯處。結三小界法三門分之。初明集僧遠近者。此由留難故起。不同大界集僧。所以佛隨方便曲開此教。如善見中。七盤陀量集僧應得。故彼文中不同意者。對此四分無異也。並謂蘭若之中。必在聚落文中不開
。由蘭若迥露來難易見。二不豎方相者。大界戒場義通久固。僧常居止。理須曉明。此三小界並由事起。有難遮作。佛開暫結。更無有相。隨人多少即為界體。比人行事若結小界受戒多立院限。說戒直坐。自恣圓坐。此二無有外相。此未通知。準如律文。為遮惡比丘故。今猶坐外有界。終不免遮。此三小界相同一法。並指僧集坐處為界內相。故初云僧一處集。中雲爾許比丘集。后云諸比丘坐處已滿。齊如是比丘坐處結小界。文止在此。更不言外相。若準僧祇。彼文云。欲舍衣者至界外。無戒場者結小界。文云。齊僧坐處外一尋已內。于中作羯磨。此則明文有開。但同戒場之法。非關小界。四分戒場法中亦云小界。可即是小界立相也。若作受戒之法。準律界外問難。若至乞受之時。十人叢坐前結。足開一人之分。必半身外界。亦準十誦善見之文。足成僧數。此是定義。必依昔用結界不成。作法非務。一生虛受疑恒鎮心。所謂無戒滿世。此言驗矣。廣有廢立如義鈔中。若論說戒。隨同師善友。下道並坐令使相近。依法結之。若論自恣。五人已上圓坐四面。五德在中。四面自恣。此人加用。未必如此。亦隨緣改張。次明結法。以事希寡文存略也。余有三種界別。一別說戒別利養欲同說戒同利養。二別說戒別利養欲同說戒別利
養。三別說戒別利養欲同利養別說戒。為守護住處故。此四方僧物唱和法也。佛並開結。末代之中此法殆盡。必若合寺有緣濟乏。並須白二和僧送之。不得直爾與他。以僧物不得出界。次明解界法。先解無戒場者。僧集已問欲。取和已解言。大德僧聽。此住處比丘同一住處同一說戒。若僧時到僧忍聽解界白如是。大德僧聽。此住處比丘同一住處同一說戒。令解界誰諸長老忍僧同一住處同一說戒。解界者默然。誰不忍者說僧。已忍聽同一住處同一說戒解界竟。僧忍默然。故是事如是持。若有戒場者。先解大界。卻解戒場。此是常準。上座問答一一隨有單牒。不同受戒一答得作多法。彼由同界故得。此中不開。為中隔自然兩界各別作法不通。若作法同前而解。次解戒場。應在相內。不得在大界遙解。律無正法。舊羯磨中用大界法解之。唯稱大小為別。今不同之。戒場不許說戒。何得牒解。今準難事界。但翻結為解。理通文順。文云。大德僧聽。僧今在此處解戒場。若僧時到僧忍聽解戒場白如是。大德僧聽。僧於此處解戒場。誰諸長老忍僧集此處解戒場者默然。誰不忍者說僧已忍解戒場。竟僧忍默然。故是事如是持。善見云。戒場上不得立房。縱使王立有慚愧。比丘剔壞余材草送住寺比丘。唯置佛殿及樹木也。外國戒場多在
露地。如世祭壇郊祀之所。故律中或名戒壇。五百問中。受戒值天雨若移戒場屋下者。先解大界更結戒場及結大界方得。解三小界同前結法。三明法起有無。有言。法起由作善法即發善無作。屬善行陰攝。此善法與處相應遍標相內皆有法起。非謂善法與無記地連。非不相及。善見云。依相結已后失界相。若人掘地至水際亦不失界。乃至於上起三重屋。皆同一界。若有石山上廣下狹。于上結界。山巖下僧不妨上法。以界是色法隨處廣狹下入地也。故文云。若結已水蕩成坑。雖有水流。于中豎閣。在上作法者。皆得。準此多文。法起何疑。昔云。無有法起。文云。云何界現前作羯磨唱制限者。是此謂加法之所。不論法起有無。薩婆多雲。以界威力故善神所護。如前五分所明。小法滅盡經云。劫火起時。曾作伽藍所不為火焚。乃至金剛界為土臺也。四明結處非法失不之相。初中所明前已具述。恐有迷忘。謂兩界相接中無自然。共相錯涉。隔水無橋。或不捨本界而重結之。及界不盡集。羯磨不成。方相不練。並非結法。五分云。不唱方相。不成結界。言失不者。一謂。決意棄捨。十誦云。諸比丘舍僧坊去。作念不還。是名舍界。智論云。一宿棄捨則無有界。問前善見中並言不失者。答彼不作永舍心故不失也。此云失者。作不還
意。有舍界心故失。文中皆言棄捨故也。四分中治故。伽藍不失凈地。又云。若疑應解已更結。故知界在。若作法舍衣食人界三種俱舍。二明不失略述五種。一非法噁心解者不失。律云。噁心解凈地不成。例準。二僧尼互結。善見云。比丘于尼界上結界不失。尼同得成。三中邊不相解語亦互重結。四失界相。如善見中。五空本處。五百問云。大僧與尼通結得。不得相叉。
僧網大綱篇第七
一方行化立法須通。處眾斷量必憑律教。令遠域異邦翹心有所。界中行者安神進業。若斯御眾何事不行。既行正法。何人不奉。豈止僧徒清肅息俗歸真。方能扶疏道樹光揚慧日。若法出恒情言無所據。科罰同於鄙俗。教網唯事重粗。能施已是于非。所被固多諠亂。故律云。非制而制。是制便斷。如是能令正法速滅。不值佛世。生地獄。如箭射。三千威儀云。眾中無知法人者。百人千人不得同住。故知同住必遵聖法。今欲刪其繁惡補其遺漏。使制與教而相應。義共時而併合。故律云。非制不制。是制便行。如是漸漸令法久住。若出其病患明其損減。如下廣明。就中分五。一約化制二教明相不同。二約僧制眾食以論通塞。三約法就時對人以明。四約處就用以明。五眾主教授之相。初中分二。且明化教。教通道俗。大集云。若
【現代漢語翻譯】 現代漢語譯本：因為有捨棄界限的心，所以會失去（界）。文中的意思都是說放棄捨棄的緣故。四分律中說治理的緣故，伽藍不會失去清凈地。又說，如果懷疑應該解釋清楚后再重新結界，所以知道界限是存在的。如果作法捨棄衣服、食物、人界這三種，都會捨棄。二，說明不失去（界限）大概有五種情況。一，非法和懷著惡意的心解除界限不會失去（界限）。律中說，懷著惡意的心解除清凈地不會成功，可以類推。二，僧尼互相結界。《善見律》中說，比丘在尼的界限上結界不會失去（界限），尼同樣可以成功。三，中間和邊緣不互相理解，語言也互相重複結界。四，失去界限的相狀，如《善見律》中所說。五，空本處。《五百問》中說，大僧和尼共同結界可以，不可以互相交叉。 現代漢語譯本：僧網大綱篇第七
一方弘揚佛法，制定法規，必須通達（佛理）。在僧團中作出判斷和衡量，必須依據戒律和教義。使遠方異國的人們翹首以盼，有所遵循。使界限內的修行者安心修道，精進學業。如果這樣管理大眾，什麼事情不能成功？既然施行正法，什麼人不信奉？豈止是僧徒清凈肅穆，息滅世俗之心，歸向真理，才能扶持茂盛的菩提樹，光揚智慧的太陽。如果佛法脫離常情，言論沒有依據，科罰等同於鄙俗，教網只注重粗略，能施捨的已經是不對的，所造成的必定是很多喧鬧混亂。所以律中說，不應該制定的卻制定，應該制定的卻斷絕，這樣能使正法迅速滅亡。不遇到佛出世，直接墮入地獄，如同箭射（一般迅速）。《三千威儀》中說，僧團中沒有懂得佛法的人，一百人一千人不能同住。所以知道共同居住必須遵守聖法。現在想要刪減其中繁瑣邪惡的部分，彌補其中的遺漏，使制度和教義相互相應，意義和時宜併合。所以律中說，不應該制定的不制定，應該制定的就施行，這樣漸漸使佛法長久住世。如果指出其中的病患，說明其中的損害減少，如下面詳細說明。其中分為五點：一，從弘揚佛法和制定法規的角度，說明教義和相狀的不同。二，從僧團制度和大眾飲食的角度，討論通達和阻塞。三，從佛法的角度，就時機和對像加以說明。四，從處所的角度，就作用加以說明。五，眾主教授的相狀。最初一點分為兩點，先說明化教。教義通達僧俗。《大集經》中說，如果
【English Translation】 English version: Because of having the mind of abandoning the boundary (Sima), one will lose it. The text all speaks of abandoning and relinquishing for this reason. In the Sarvastivada Vinaya, it is said that because of governance, the Sangharama (monastery) will not lose its pure land. It also says, 'If there is doubt, it should be explained and then re-established.' Therefore, it is known that the boundary exists. If one performs the act of abandoning the three types of boundaries—clothing, food, and the boundary of people—all are abandoned. Secondly, it explains that not losing (the boundary) has roughly five situations. First, illegally and with an evil mind, dissolving the boundary will not result in loss. The Vinaya says, 'Dissolving the pure land with an evil mind will not succeed.' This can be inferred by analogy. Second, monks and nuns mutually establish boundaries. The Samantapasadika (Commentary on the Vinaya) says, 'If a Bhikkhu establishes a boundary on the boundary of a Bhikkhuni, it will not be lost. The Bhikkhuni will also succeed.' Third, the middle and the edges do not understand each other, and the language is also mutually repeated in establishing the boundary. Fourth, the characteristics of losing the boundary, as mentioned in the Samantapasadika. Fifth, the original place is empty. The Five Hundred Questions say, 'The great Sangha and the nuns can jointly establish a boundary, but they cannot intersect each other.' English version: The Seventh Chapter of the Great Outline of the Sangha Network
To propagate the Dharma and establish laws in one direction, one must be well-versed (in the teachings). To make judgments and measurements in the Sangha, one must rely on the Vinaya (discipline) and the teachings. To make people in distant lands look forward with anticipation and have something to follow. To enable practitioners within the boundary to be at peace and advance in their practice. If one governs the assembly in this way, what cannot be accomplished? Since one is practicing the true Dharma, who would not believe in it? It is not only that the Sangha is pure and solemn, extinguishing worldly desires and returning to the truth, but also that one can support the flourishing Bodhi tree and illuminate the sun of wisdom. If the Dharma deviates from common sense and the words have no basis, the punishments are the same as vulgar customs, and the teaching network only focuses on the rough aspects. What can be given is already wrong, and what is caused will surely be much noise and confusion. Therefore, the Vinaya says, 'What should not be established is established, and what should be established is cut off.' This can cause the true Dharma to perish quickly. Not encountering the Buddha's appearance in the world, one goes directly to hell, like an arrow shot (quickly). The Three Thousand Dignities say, 'If there are no people in the Sangha who understand the Dharma, one hundred or one thousand people cannot live together.' Therefore, it is known that living together must follow the sacred Dharma. Now, I want to delete the complicated and evil parts, and supplement the omissions, so that the system and the teachings correspond to each other, and the meaning and the times are combined. Therefore, the Vinaya says, 'What should not be established is not established, and what should be established is practiced.' In this way, the Dharma will gradually abide for a long time. If the diseases are pointed out and the damages are explained, as explained in detail below. It is divided into five points: First, from the perspective of propagating the Dharma and establishing laws, explain the differences between the teachings and the characteristics. Second, from the perspective of the Sangha system and the diet of the assembly, discuss accessibility and obstruction. Third, from the perspective of the Dharma, explain it in terms of timing and object. Fourth, from the perspective of the place, explain it in terms of function. Fifth, the appearance of the assembly leader teaching. The first point is divided into two points, first explaining the teaching of transformation (化教, huà jiào). The teachings are accessible to both monastics and laity. The Mahasamghika Vinaya (大集經, Dà jí jīng) says, 'If'
末世中有我弟子多財多力。王等不治。則為斷三寶種奪眾生眼。雖無量世修戒施惠。則為滅失。廣如第二十九卷護法品說。又云。若犯過比丘應須治者。一月兩月苦使。或不與語。不與共坐。不與共住。或擯令出。或出一國乃至四國有佛法處。治如是等惡比丘已。諸善比丘安樂受法。故使佛法久住不滅。十輪經云。若有鈍根眾生。為欲發起善根因緣。懈怠少智忘失正念。貪著住處衣服飲食四事供養。遠離一切諸善知識。如此眾生教令勸化料理僧事及以佛法和尚阇梨。是為安置營事福處。若聲聞弟子心不恭敬不堅持戒。為法久住而調伏之。若起心念教令心悔。又須言語而謫罰者。驅令下意。終不與語。亦于僧中謫令禮拜。訶詰嫌責不同僧利。或在僧前四體布地自歸伏罪。或時驅出不得共住。我知眾生心所趣向。為利彼故廣說諸經地獄等苦。為欲調伏破戒眾生。若諸比丘護持戒者天人供養。不應謫罰。除其多聞及持戒者。若有破戒而出家者。能示天龍八部珍寶伏藏。應作十種勝想佛想施心。若有破戒作惡威儀。當共耎語乃至禮足。後生豪貴得入涅槃。是以依我出家。持戒破戒不聽輪王宰相謫罰。況余輕犯。破戒比丘雖是死人。是戒餘力猶如牛黃麝香眼藥燒香等喻。破戒比丘為不信所燒自墮惡道。能令眾生增長善根。以是因
【現代漢語翻譯】 現代漢語譯本 末法時代，我的弟子中會有許多有錢有勢的人。如果國王等不去懲治那些違規的比丘（佛教僧侶），那就是斷絕三寶（佛、法、僧）的種子，奪走眾生的慧眼。即使無量世以來修持戒律、佈施恩惠，也會因此而失去功德，這些內容在《大方廣十輪經》第二十九卷《護法品》中有詳細說明。 經中又說，如果犯了錯誤的僧侶應該受到懲罰，可以讓他們苦役一兩個月，或者不與他們交談，不與他們同坐，不與他們同住，或者驅逐他們離開，甚至驅逐到一個國家乃至四個有佛法的地方。懲治了這些惡劣的比丘之後，善良的比丘們就能安心地接受佛法，所以才能使佛法長久住世而不滅。 《十輪經》中說，如果有根器遲鈍的眾生，爲了發起善根的因緣，他們懈怠、少智慧、忘失正念，貪戀住所、衣服、飲食這四事供養，遠離一切善知識。對於這樣的眾生，應該教導、勸化他們，料理僧團事務以及佛法，和尚（Upadhyaya，親教師）和阇梨（Acarya，軌範師）。這就是安置營事的福田。 如果聲聞（Sravaka，聽聞佛法而修行的弟子）弟子內心不恭敬，不堅持戒律，爲了佛法長久住世，應該調伏他們。如果（僧團管理者）生起念頭要教導他們，讓他們內心懺悔，又需要用言語來責罰的，就讓他們心生卑下之意，始終不與他們交談，也在僧團中責令他們禮拜，呵斥責備他們，不讓他們享受僧團的利益，或者在僧眾面前四體投地，自我懺悔認罪，或者有時驅逐他們，不讓他們共同居住。我知道眾生內心所向往的，爲了利益他們，廣泛宣說諸經中地獄等的苦難，是爲了調伏破戒的眾生。 如果各位比丘護持戒律，天人和人都會供養他們，不應該責罰他們，除非是那些多聞且持戒的比丘。如果有破戒而出家的人，能夠指示天龍八部（Devas, Nagas and other supernatural beings，佛教的護法神）的珍寶伏藏，應該對他們生起十種殊勝的想法，生起佛陀的想法，生起佈施的心。如果有破戒作惡、行為不端的人，應當用溫和的言語對待他們，甚至禮拜他們的腳，使他們後世能夠出生在豪門貴族，最終得以進入涅槃（Nirvana，解脫）。 因此，依據我（佛陀）的教法出家，無論是持戒還是破戒的比丘，都不允許輪王（Chakravartin，轉輪聖王）或宰相責罰他們，更何況是其他的輕微過失。破戒的比丘雖然如同死人，但戒律的剩餘力量就像牛黃、麝香、眼藥、燒香等一樣有作用。破戒的比丘雖然被不信任所焚燒，自己墮入惡道，但也能令眾生增長善根，因為這個原因。
【English Translation】 English version In the Dharma-ending Age, many of my disciples will be wealthy and powerful. If kings and others do not discipline those who violate the precepts (Buddhist monks), it will be cutting off the seed of the Three Jewels (Buddha, Dharma, Sangha) and depriving sentient beings of their wisdom eyes. Even if they have cultivated precepts, practiced generosity, and bestowed kindness for countless lifetimes, it will be lost because of this, as explained in detail in the twenty-ninth chapter, 'Protecting the Dharma,' of the Mahavaipulya Dasacakra Sutra. The sutra also says, 'If a bhikkhu (Buddhist monk) who has committed an offense should be disciplined, he may be made to perform hard labor for one or two months, or he may be denied speech, denied sitting together, denied living together, or he may be expelled, even expelled to a country or even four countries where there is the Buddha Dharma. After disciplining such evil bhikkhus, the virtuous bhikkhus can peacefully receive the Dharma, so that the Buddha Dharma can abide long and not perish.' The Dasacakra Sutra says, 'If there are sentient beings of dull faculties who, in order to arouse the causes and conditions for good roots, are lazy, lack wisdom, forget mindfulness, and are attached to the four offerings of dwelling, clothing, food, and drink, and are far from all virtuous friends, such sentient beings should be taught, exhorted, and managed in the affairs of the Sangha (Buddhist monastic community) and the Buddha Dharma, by the Upadhyaya (preceptor) and Acarya (teacher). This is to establish a field of merit for managing affairs.' If a Sravaka (disciple who hears and practices the Dharma) disciple is not respectful and does not uphold the precepts, they should be subdued for the long-lasting of the Dharma. If (the Sangha manager) has the thought of teaching them and making them repent in their hearts, and needs to punish them with words, then make them feel humble, never speak to them, and also order them to prostrate in the Sangha, scold and blame them, and do not let them enjoy the benefits of the Sangha, or prostrate themselves on the ground in front of the Sangha, confessing their sins, or sometimes expel them and not let them live together. I know what sentient beings aspire to in their hearts, and for their benefit, I widely explain the sufferings of hell, etc., in the sutras, in order to subdue precept-breaking sentient beings. If the bhikkhus uphold the precepts, they will be offered to by gods and humans, and should not be punished, except for those bhikkhus who are learned and uphold the precepts. If there are those who have broken the precepts and left home, who can point out the hidden treasures of the Devas, Nagas (dragons) and other supernatural beings (protectors of Buddhism), one should generate ten kinds of excellent thoughts towards them, generate thoughts of the Buddha, and generate a mind of generosity. If there are those who break the precepts and do evil deeds, one should treat them with gentle words, even bowing at their feet, so that they can be born into wealthy and noble families in future lives and ultimately enter Nirvana (liberation). Therefore, according to my (Buddha's) teachings, whether a bhikkhu who has left home is upholding the precepts or breaking the precepts, they are not allowed to be punished by a Chakravartin (wheel-turning king) or a prime minister, let alone other minor offenses. Although a bhikkhu who has broken the precepts is like a dead person, the remaining power of the precepts is like bezoar, musk, eye medicine, burning incense, etc., which still have an effect. Although a bhikkhu who has broken the precepts is burned by disbelief and falls into evil paths, he can still cause sentient beings to increase their good roots, for this reason.
緣。一切白衣皆應守護。不聽謫罰。四方僧眾布薩自恣三世僧物飲食敷具皆不預分。優波離白佛。若非法器。云何驅遣。佛言。我不聽俗人譏訶。比丘得作。復有十種非法即得大罪。若僧不和。於國王前王眷屬前大臣前訶。白衣婦女小兒中僧凈人前。比丘尼中本怨嫌人前。如是等假使舉得少罪亦不應受。下具出舉法。如律法中。涅槃中種種示相已云。于毀法者與七羯磨。為欲示諸行惡行者有果報故。當知如來即是施惡眾生無恐畏者。以現在治罰息將來大怖故。若善比丘置不訶責。當知是人佛法中怨。若能驅遣舉處治罰。是我弟子真聲聞也。二就制教以明者。僧令懺悔改跡便止。上品之徒見影依道。下流之類拒逆僧命不肯從順。無慚無愧破戒犯失續作不止。自非治罰。何由可息。如似遲驢必加楚罰。則有七種調伏。及惡馬治默擯不與語等。比佛法東流多不行此。若聞正說反生輕笑。薄濫佛法自穢凈心。有過之徒實當此罰。反用俗法非理折伏。相雖調順。心未悛革。致使聖網日就衰弱。文云。非制而制速滅正法。斯言允矣。今舉彼微言重光像運。有力住持眾主準而行之。四分中凡欲治罰舉人者自具兩種五德。如自恣法。又須三根具了徒眾上下同心共秉犯者聽可然後舉之。具如律本遮法中說。若違上法舉不知時。反生斗諍。
【現代漢語翻譯】 現代漢語譯本 緣。所有在家居士都應當守護正法，如果不聽從，應當受到懲罰。不允許他們參與四方僧眾的布薩（Uposatha，每半月誦戒儀式）和自恣（Pavarana，解夏儀式），以及分取三世僧物（屬於過去、現在、未來三世僧眾的物品）、飲食和敷具。優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『如果是不堪為法的器皿，應當如何驅逐他們呢？』佛陀說：『我不允許俗人批評僧人，但比丘可以這樣做。』又有十種非法行為，會立即導致大罪：如果僧眾不和合，在國王、國王的親屬、大臣面前，或者在在家男女、小孩、僧眾中的凈人（負責寺院雜務的在家信徒）面前，或者在比丘尼中，或者在有舊怨的人面前，進行呵斥。像這些情況，即使所舉發的罪行很小，也不應該接受。詳細的舉罪方法，如律法中所說。在《涅槃經》（Nirvana Sutra）中，種種示現之後說：『對於毀壞佛法的人，要施以七種羯磨（Karma，僧團的事務處理方法），這是爲了顯示作惡行的人會有果報。』應當知道，如來（Tathagata，佛陀的稱號之一）就是給予作惡眾生無所畏懼的人，因為現在的懲罰是爲了止息將來的大恐怖。如果善良的比丘不加以呵責，應當知道這個人是佛法中的怨敵。如果能夠驅逐、舉發、懲治，才是我的弟子，真正的聲聞（Sravaka，聽聞佛法而修行證果的弟子）。 二、就制教以明者：僧團令其懺悔，改過自新便停止懲罰。上等根器的人見到影子就依循正道，下等根器的人抗拒僧團的命令，不肯順從，沒有慚愧心，破戒犯錯，繼續不斷。如果不用懲罰，如何能夠止息呢？就像遲鈍的驢子必須加以鞭打一樣。因此有七種調伏方法，以及像對待惡馬一樣，默擯（Brahmadanḍa，不與交流）和不與語等懲罰。但佛法東傳之後，大多沒有實行這些方法。如果聽到正確的說法，反而輕視嘲笑，輕慢佛法，玷污清凈的心。有過錯的人實在應當受到這些懲罰，反而用世俗的方法進行不合理的折服。表面上雖然調順，內心卻沒有悔改，導致聖教日益衰弱。經文說：『不用戒律來約束，會迅速滅亡正法。』這話確實是正確的。現在我舉出這些微言，重現佛法的興盛，希望有能力住持佛法的眾主能夠依照這些原則來實行。 《四分律》（Dharmaguptaka Vinaya）中，凡是想要懲罰舉罪的人，自身必須具備兩種五德，就像自恣法（Pavarana）中所說的那樣。又必須具備三種根本條件，完全瞭解徒眾上下同心，共同秉持正義，被舉罪的人聽從認可，然後才能進行舉罪。詳細內容如律本遮法中所說。如果違背上述法則，在不適當的時候進行舉罪，反而會引發爭鬥。
【English Translation】 English version Condition. All laypeople should protect the Dharma. Those who do not listen should be punished. They are not allowed to participate in the Uposatha (fortnightly recitation of precepts) and Pavarana (end of rainy season retreat ceremony) of the Sangha (community of monks) from the four directions, nor are they allowed to share in the property, food, and furnishings of the Sangha of the three times (past, present, and future). Upali (one of the Buddha's ten great disciples, foremost in discipline) asked the Buddha: 'If they are vessels unfit for the Dharma, how should they be expelled?' The Buddha said: 'I do not allow laypeople to criticize monks, but monks can do so.' Furthermore, there are ten kinds of illegal acts that immediately lead to great offenses: If the Sangha is not in harmony, criticizing in front of the king, the king's relatives, ministers, or in front of lay men and women, children, lay attendants (those who handle miscellaneous affairs in the monastery) among the Sangha, or among the Bhikkhunis (nuns), or in front of those with old grudges. In such cases, even if the offense being accused is small, it should not be accepted. The detailed methods of accusation are as described in the Vinaya (monastic code). In the Nirvana Sutra, after various manifestations, it is said: 'For those who destroy the Dharma, seven kinds of Karma (actions) should be applied, in order to show that those who do evil deeds will have retribution.' It should be known that the Tathagata (one of the Buddha's titles) is the one who gives fearlessness to sentient beings who do evil, because the present punishment is to stop the great terror of the future. If good monks do not rebuke, it should be known that this person is an enemy of the Dharma. If they can expel, accuse, and punish, they are my disciples, true Sravakas (disciples who attain enlightenment by hearing the Dharma). Secondly, regarding the clarification based on the established teachings: The Sangha should order them to repent, and stop the punishment when they reform. Those of superior capacity follow the right path upon seeing a shadow, while those of inferior capacity resist the Sangha's orders, refusing to obey, without shame, breaking precepts and committing offenses continuously. If punishment is not used, how can it be stopped? Just like a slow donkey must be whipped. Therefore, there are seven methods of taming, as well as punishments like treating a bad horse, Brahmadanḍa (silent treatment), and not speaking to them. However, after the Dharma spread eastward, most of these methods were not implemented. If they hear the correct teachings, they instead despise and ridicule, belittling the Dharma and defiling their pure minds. Those who have committed offenses should indeed receive these punishments, but instead, secular methods are used to subdue them unreasonably. Although they may appear obedient on the surface, their hearts have not repented, causing the holy teachings to weaken day by day. The scripture says: 'Without the restraint of precepts, the true Dharma will quickly perish.' These words are indeed correct. Now I bring up these subtle words to revive the flourishing of the Dharma, hoping that those in positions of authority who are capable of upholding the Dharma can implement these principles accordingly. In the Dharmaguptaka Vinaya, those who wish to punish and accuse others must possess two kinds of five virtues themselves, as mentioned in the Pavarana (self-surrender) method. Furthermore, they must possess three fundamental conditions, fully understand that the Sangha is united in upholding justice, and the accused must listen and acknowledge before the accusation can be made. Detailed content is as described in the Vinaya's section on prohibitive laws. If the above laws are violated, and the accusation is made at an inappropriate time, it will instead cause disputes.
故文云。汝等莫數數舉他罪。以恐壞正法故。必具上法。縱而不治。亦滅正法。今明治法七種九種。言七法者。一謂訶責。二謂擯出。三者依止。四者遮不至白衣家。五者不見罪。六者不懺罪。七者說欲不障道。加惡馬默擯二法則為九也。一言訶責者。先出其過後明正治。言過多種。四分等律總處明之。若對僧比丘前倒說四事。謂破戒者破前三聚。破見者。謂六十二見。破威儀者。下四聚等。破正命者。謂非法乞求邪意活命。則有五種四種。言五邪者。一謂為求利養改常威儀詐現異相。二謂說己功德。三者高聲現威。四者說己所得利養激動令施。五者為求利故強佔他吉兇。言四邪者。一方邪者。通使四方為求衣食。二仰邪者。謂上觀星象盈虛之相。三者下邪。即耕田種殖種種下業。四者四維口食。習小小咒術以邀利活命。此智論解也。律中非法說法法說非法。雖有前過三根明委。問答有差不得舉他。文云。若無根破戒見威儀正命與作訶責。是名非法羯磨。反上如法。然此治法不必大罪。但令聖所制學愚闇自纏皆得加罰。文云。若不知不見五犯聚。謂波羅夷乃至吉羅與作訶責。五分有九種。一自斗諍。二斗亂他。三前後非一斗諍。四親近惡友。五與惡人為伴。六樂自為惡。七破戒。八破見。九親近白衣。僧祇五種。一身
口習近住。身習住者。與黃門男子童子弟子共床坐同眠。共器食。迭互著衣。共出共入。口習近者。迭互染心共語。身口俱者。兩業併爲。又與尼女伸手內坐。以香華果蓏相授。為其走使。余如前說。二者數犯五眾戒。三者太早入聚落。太瞑出。與惡人為友。偷人劫賊摴蒲等人。行在寡婦大童女淫女黃門惡名比丘尼沙彌尼處。四好諍訟相言有五。一自高。二粗弊此性。三無義語。四非時語。五不親附善人。五恭敬少年諸比丘。度少年弟子。供給如弟子供給師法。如上五種。一一諸比丘屏處三諫。不止僧作白四訶責折伏。明瞭論比丘心高不敬計他。輕慢大眾。為作怖畏羯磨。猶是訶責異名。上來明過。對僧比丘前者皆入訶責治之。二加法有四。一明立治。二明奪行。三明順從。四僧為解。初中立治。此法與余羯磨有異。故先明之。緣起十種。如上具七法已。八陳意中此心違故。須僧證正其罪得伏方與。應召來入眾目前為舉(謂僧中德人舉告僧言比丘某甲犯罪)。舉已為作憶念(謂在某處某時其某人作某罪。令其伏首自言陳已)。應與罪(謂汝犯某事。應作訶責治)。上座應準遮法具問能舉徒眾上下及所舉人。已聽許舉之。如上作已。索欲問和便作羯磨。律文舉斗諍事。及論當時。未必如文。隨其有犯準改牒用。應言。大
【現代漢語翻譯】 現代漢語譯本： 口近習住：指與閹人、男童、弟子同牀而眠，同器飲食，互相穿著衣服，一同出入。身近習住：指互相以染污之心交談。身口俱近習住：指兩種行為同時進行。此外，還包括與比丘尼、女子伸手在隱蔽處就坐，互相以香、花、水果等傳遞，為其奔走使喚，其餘情況如前所述。第二種情況是屢次觸犯五眾戒（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼所受的戒律）。第三種情況是太早進入村落，太晚離開，與惡人為友，如小偷、強盜、賭徒等人。常在寡婦、大齡未婚女子、、閹人、名聲不好的比丘尼、沙彌尼處出入。第四種情況是喜歡爭訟，爭吵的原因有五種：一是自視甚高，二是言語粗俗惡劣，三是說沒有意義的話，四是不合時宜地說話，五是不親近善人。第五種情況是恭敬年輕的比丘，度化年幼的弟子，像對待弟弟一樣供養，像弟子供養師父一樣。對於以上五種情況，一一在隱蔽處勸誡三次，如果不停止，僧團應通過白四羯磨（一種僧團決議程式）進行訶責折伏（一種懲罰方式）。要明確說明比丘心高氣傲，不敬他人，輕慢大眾，為他製造怖畏羯磨，這實際上是訶責的另一種說法。以上說明了過失。對於僧團比丘面前所犯的過失，都應進行訶責懲治。第二，關於加法（指僧團對犯戒比丘的處理方法）有四種：一是明確立治（確定懲罰），二是明確剝奪修行資格，三是明確順從，四是僧團進行解決。首先是立治。此法與其他羯磨不同，所以先說明。緣起有十種，如上已具備七種情況。第八，陳述意圖中，因為此人心懷違逆，所以需要僧團證實其罪行，使其認罪伏法。來入眾目前為舉（指僧團中有德之人舉發僧人某甲犯罪）。舉發之後，為他作憶念（指在某處某時，某人犯了某罪，令其伏首承認）。應判處罪行（指你犯了某事，應作訶責懲治）。上座應按照遮法（防止錯誤的方法）詳細詢問能舉發的人、徒眾上下以及被舉發的人。已經聽許舉發之後，如上操作完畢，徵求同意，詢問是否和諧，然後進行羯磨。律文中舉發爭鬥之事，以及討論當時的情況，未必完全按照條文。根據實際情況，酌情修改使用。應該說：大...
【English Translation】 English version: 'Proximity in Habits of Speech and Body: 'Proximity in habits of body' refers to sharing a bed and sleeping together, eating from the same vessels, exchanging clothes, and going in and out together with eunuchs, young boys, and disciples. 'Proximity in habits of speech' refers to exchanging defiled thoughts and conversing together. 'Proximity in both body and speech' refers to engaging in both types of behavior simultaneously. It also includes sitting in secluded places with nuns and women, handing each other incense, flowers, fruits, and melons, and running errands for them, with the rest being as previously described. The second instance involves repeatedly violating the five groups of precepts (referring to the precepts taken by Bhikkhus (monks), Bhikkhunis (nuns), Siksamāṇās (probationary nuns), Śrāmaṇeras (novice monks), and Śrāmaṇerīs (novice nuns)). The third instance involves entering villages too early and leaving too late, and associating with evil people such as thieves, robbers, and gamblers. It also involves frequenting the residences of widows, unmarried women, **, eunuchs, and Bhikkhunis and Śrāmaṇerīs with bad reputations. The fourth instance involves being fond of disputes, with five reasons for arguing: first, being arrogant; second, using coarse and vulgar language; third, speaking meaningless words; fourth, speaking out of season; and fifth, not associating with virtuous people. The fifth instance involves respecting young Bhikkhus, ordaining young disciples, providing for them as if they were younger brothers, and providing for the teacher as disciples should. For each of the above five instances, admonish them three times in private. If they do not stop, the Sangha (monastic community) should perform a 'White Four Karma' (a procedure for monastic resolutions) to rebuke and subdue them (a form of punishment). It should be clearly stated that the Bhikkhu is arrogant, disrespectful of others, and belittles the Sangha, and create a 'Karma of Fear' for him, which is actually another way of saying 'rebuke'. The above explains the faults. For faults committed in front of the Sangha Bhikkhus, all should be punished with rebuke. Second, regarding the 'Addition of Laws' (referring to the Sangha's methods of dealing with Bhikkhus who violate precepts), there are four types: first, clearly establishing the punishment; second, clearly depriving the qualification for practice; third, clearly complying; and fourth, the Sangha resolving the issue. First is establishing the punishment. This law is different from other Karmas, so it should be explained first. There are ten types of arising conditions, as the above seven conditions have already been met. Eighth, in stating the intention, because this person has a rebellious mind, the Sangha needs to verify his crime and make him confess and submit to the law. ** come into the assembly and accuse him in front of everyone (referring to a virtuous person in the Sangha accusing a certain Bhikkhu of committing a crime). After the accusation, make him recall (referring to recalling the specific place and time when the person committed the crime, and making him confess). The crime should be judged (referring to 'You committed a certain act and should be punished with rebuke'). The senior monk should thoroughly question the accuser, the members of the Sangha, and the accused, according to the 'Preventive Laws' (methods to prevent errors). After the accusation has been permitted, and the above operations have been completed, seek consent, ask if there is harmony, and then perform the Karma. The Vinaya (monastic code) mentions accusing matters of dispute and discussing the situation at the time, which may not be exactly according to the text. Adjust and use it according to the actual situation of the offense. It should be said: Great...
德僧聽。此某甲某甲比丘喜相鬥諍互求長短。令僧未有諍事而有諍事。已有諍事而不除滅。若僧時到僧忍聽。僧為某甲某甲比丘作訶責羯磨。若后更斗諍共相罵詈者。眾僧當更增罪治(謂作惡馬治驅出眾)。白如是。大德僧聽。此某甲某甲二比丘喜相鬥諍互求長短。令僧未有諍事而有諍事。已有諍事而不除滅。僧今為某甲某甲二比丘作訶責羯磨。誰諸長老忍。僧為某甲某甲二比丘作訶責羯磨。若后更斗諍者。僧更增罪。治者默然。誰不忍者說。此是初羯磨。(三說已)。僧已忍為某甲某甲二比丘作訶責羯磨竟。僧忍默然故。是事如是持。若明不成者。律云。若不舉不作憶念不伏首罪。或無犯犯。不應懺罪。若犯罪已懺竟。而不現前。及人法二非。並作法不成得罪。二明奪行。與作法已告言。已為汝作訶責已。今奪三十五事。盡形不得作。必能隨順無有違逆者。僧當量處。何者三十五。有七種不同。初五奪其眷屬。一不應授人大戒。二不應受人依止。三不應畜沙彌。四不應受僧差教授比丘尼。五若僧差不應往。二五奪其智慧。一不應說戒。二若僧中問答毗尼義。不應答。三若僧差作羯磨。不應作。四若僧中簡集智慧者共評論眾事。不在其例。五若僧差作信命。不應作。三五奪其順從。一不得早入聚落。二不得逼暮還。三
【現代漢語翻譯】 現代漢語譯本： 諸位德高望重的僧人請聽。這兩位某甲（具體名字）比丘喜歡爭鬥，互相爭論誰是誰非長短。使得僧團中本來沒有爭端的事情也變成了爭端，已經有的爭端卻不能平息。如果僧團認為時機已到，也願意聽取，僧團將對這兩位某甲（具體名字）比丘進行訶責羯磨（一種僧團的懲罰儀式）。如果他們之後再發生爭鬥，互相謾罵，僧團將會增加他們的罪責，進行更嚴厲的懲罰（就像對待惡馬一樣驅逐出僧團）。以上告知完畢。 大德僧眾請聽。這兩位某甲（具體名字）比丘喜歡爭鬥，互相爭論誰是誰非長短。使得僧團中本來沒有爭端的事情也變成了爭端，已經有的爭端卻不能平息。現在僧團要對這兩位某甲（具體名字）比丘進行訶責羯磨。哪位長老同意僧團對這兩位某甲（具體名字）比丘進行訶責羯磨，就請保持沉默。如果他們之後再發生爭鬥，僧團將會增加他們的罪責，進行更嚴厲的懲罰。同意的請默然，不同意的請說出來。這是第一次羯磨。（重複三次）。僧團已經同意對這兩位某甲（具體名字）比丘進行訶責羯磨完畢。僧團因為默然表示同意，此事就這樣決定了。 如果（訶責羯磨）不成立，根據戒律所說，如果沒有揭發罪行，沒有進行憶念，沒有認罪服罪，或者沒有犯戒卻被指控犯戒，就不應該懺悔。如果犯戒后已經懺悔完畢，但是當事人沒有親自到場，或者不符合人法和非法兩種情況，那麼羯磨的執行就不會成立，會因此獲罪。 第二點說明剝奪其行為能力。在完成羯磨后，告知他們：『已經為你們進行了訶責，現在剝奪你們三十五種權利，終身不得行使。』必須能夠隨順服從，不得違逆。僧團應當衡量情況處理。 哪三十五種權利呢？有七種不同的類別。首先是五種剝奪其眷屬的權利：一，不應為他人授比丘大戒。二，不應接受他人依止。三，不應蓄養沙彌。四，不應接受僧團的委派去教導比丘尼。五，如果僧團委派，也不應前往。 第二類五種是剝奪其智慧的權利：一，不應宣說戒律。二，如果在僧團中有人提問關於毗尼（戒律）的意義，不應回答。三，如果僧團委派其進行羯磨，不應執行。四，如果在僧團中選拔有智慧的人共同討論僧團事務，不應將其列入其中。五，如果僧團委派其送信，不應執行。 第三類五種是剝奪其順從的權利：一，不得過早進入村落。二，不得逼近傍晚才返回。
【English Translation】 English version: Venerable monks, listen. These two Bhikkhus, so-and-so (specific names), enjoy quarreling and arguing, constantly debating who is right and wrong. They cause disputes to arise in the Sangha where there were none before, and they fail to resolve existing disputes. If the Sangha deems it the right time and is willing to listen, the Sangha will perform a rebuke Kammato these two Bhikkhus, so-and-so (specific names). If they engage in further quarrels and insults, the Sangha will increase their punishment and treat them severely (like driving out a bad horse from the herd). This is the announcement. Venerable Sangha, listen. These two Bhikkhus, so-and-so (specific names), enjoy quarreling and arguing, constantly debating who is right and wrong. They cause disputes to arise in the Sangha where there were none before, and they fail to resolve existing disputes. Now, the Sangha will perform a rebuke Kamma for these two Bhikkhus, so-and-so (specific names). Those elders who agree to the Sangha performing a rebuke Kamma for these two Bhikkhus, so-and-so (specific names), should remain silent. If they engage in further quarrels, the Sangha will increase their punishment. Those who agree, be silent; those who disagree, speak up. This is the first Kamma. (Repeated three times). The Sangha has agreed to perform the rebuke Kamma for these two Bhikkhus, so-and-so (specific names). The Sangha agrees by remaining silent, so this matter is decided. If the (rebuke Kamma) is not valid, according to the Vinaya (monastic rules), if the offense is not disclosed, there is no recollection, no confession, or if one is accused of an offense they did not commit, then there should be no repentance. If one has committed an offense and has already repented, but the person is not present, or it does not conform to both the Dharma and non-Dharma conditions, then the execution of the Kamma will not be valid, and one will incur guilt. The second point explains the deprivation of their abilities. After completing the Kamma, inform them: 'The rebuke has been performed for you, and now you are deprived of thirty-five rights, which you may not exercise for the rest of your life.' You must be able to comply and obey without resistance. The Sangha should assess the situation and handle it accordingly. What are these thirty-five rights? There are seven different categories. First, five rights are deprived concerning their associates: 1. They should not ordain others as Bhikkhus. 2. They should not accept others as dependents. 3. They should not keep novices. 4. They should not accept assignments from the Sangha to teach Bhikkhunis. 5. If assigned by the Sangha, they should not go. The second set of five is the deprivation of their intellectual rights: 1. They should not recite the precepts. 2. If someone in the Sangha asks about the meaning of the Vinaya (discipline), they should not answer. 3. If the Sangha assigns them to perform a Kamma, they should not do it. 4. If the Sangha selects wise individuals to discuss Sangha affairs, they should not be included. 5. If the Sangha assigns them to deliver a message, they should not do it. The third set of five is the deprivation of their rights of compliance: 1. They should not enter villages too early. 2. They should not return too late in the evening.
親近比丘。四不應近白衣外道。五應順從諸比丘教。不應作異語。四五奪其相續後犯。一不應更犯此罪。余亦不應犯(謂為殘作訶責指下篇為余也)。二若相似若從此生(相似謂同一篇罪也。從此生者。謂為摩觸訶責而與女屏坐)。三若復重於此(謂犯提被治后更犯殘等)。四不應嫌羯磨。五不應訶羯磨人。五五奪其供給。一若善比丘為敷坐具供養。不應受。二不應受他洗足。三不應受他安洗足物。四不應受他拭革屣。五不應受他揩摩身。六五制其恭敬。一不應受善比丘禮拜合掌問訊迎逆持衣缽等。七五奪其證正他事。一不應舉善比丘為作憶念作自言。二不應證他事。三不應遮布薩。四不應遮自恣。五不應共善比丘諍。三明順從者。應于上七五事中一一順從無有違者。于僧小食上后食上若說法若布薩時。應正衣服脫革屣。在一面立互跪合掌白言。大德僧受我懺悔。自今已去自責心止不復作。僧當量審然後受之。四明解法。律云。應來僧中偏露右肩。脫革屣禮僧足。右膝著地合掌乞言。大德僧聽。我比丘某甲僧為作訶責羯磨。我今隨順眾僧無有違逆。從僧乞解訶責羯磨。愿僧為我解訶責羯磨。慈愍故。三乞已(彼二比丘亦爾)。上座如上欲和解言。大德僧聽。比丘某甲某甲僧為作訶責羯磨。彼比丘隨順眾僧無所違逆。今
【現代漢語翻譯】 現代漢語譯本 親近比丘（bhikkhu，佛教僧侶）。有四種情況不應親近穿白衣的在家居士和外道（佛教以外的修行者）。 五種情況應順從諸位比丘的教導，不應說不同的話。 四種或五種情況會剝奪其相續的資格，之後再犯。一是，不應再犯此罪。其餘的罪也不應犯（指為殘罪而作的訶責，下篇會解釋其餘的罪）。 二是，若有相似的罪，或者由此罪而生（相似的罪是指同一篇的罪。由此罪而生，是指因為摩觸而被訶責，卻又與女子屏處而坐）。 三是，如果再犯比這更重的罪（指被判提罪后又犯殘罪等）。 四是，不應嫌棄羯磨（kamma，佛教僧團的儀式）。 五是，不應訶責羯磨的執行人。 五種情況會剝奪其供給。一是，如果有善良的比丘為其鋪設坐具供養，不應接受。二是，不應接受他人為其洗腳。三是，不應接受他人為其準備洗腳的物品。四是，不應接受他人為其擦拭鞋子。五是，不應接受他人為其按摩身體。 六、五種情況會限制其恭敬。一是，不應接受善良比丘的禮拜、合掌、問訊、迎接、遞送衣缽等。 七、五種情況會剝奪其證明他人事情的資格。一是，不應舉薦善良比丘為作憶念或作自言。二是，不應證明他人的事情。三是，不應阻止布薩（uposatha，佛教的齋戒日）。四是，不應阻止自恣（pavāraṇā，佛教的解夏儀式）。五是，不應與善良比丘爭論。 說明順從的含義：應該在上文提到的七種五事中，一一順從，沒有違背。 在僧團的小食、上后食、說法或布薩時，應整理好衣服，脫掉鞋子，站在一邊，或者互跪合掌，稟告說：『大德僧，請接受我的懺悔。從今以後，我會自我責備，停止不再犯錯。』僧團應當量力審慎，然後接受他的懺悔。 說明解除罪責的方法。律中說：『應該來到僧團中，偏袒右肩，脫掉鞋子，禮拜僧眾的腳，右膝著地，合掌乞求說：『大德僧，請聽我說。我比丘某甲，僧團為我作了訶責羯磨。我現在隨順眾僧，沒有違逆。我從僧團乞求解除訶責羯磨。愿僧團爲了慈悲的緣故，為我解除訶責羯磨。』乞求三次（那兩位比丘也是如此）。』上座如上所述，想要和解，就說：『大德僧，請聽我說。比丘某甲，僧團為他作了訶責羯磨。這位比丘隨順眾僧，沒有違逆。現在……』
【English Translation】 English version Associate with bhikkhus (Buddhist monks). There are four situations in which one should not associate with laypeople in white robes and those of other paths (non-Buddhist practitioners). Five situations require obedience to the teachings of the bhikkhus and not speaking differently. Four or five situations will deprive one of the continuation of qualifications, and further offenses. First, one should not commit this offense again. Other offenses should also not be committed (referring to the rebuke made for residual offenses, the following chapter will explain the remaining offenses). Second, if there are similar offenses, or if they arise from this offense (similar offenses refer to offenses of the same category. Arising from this offense refers to being rebuked for touching and then sitting in seclusion with a woman). Third, if one commits an offense heavier than this (referring to committing a residual offense after being sentenced to a suspension). Fourth, one should not dislike the kamma (Buddhist monastic procedure). Fifth, one should not rebuke the person performing the kamma. Five situations will deprive one of provisions. First, if a virtuous bhikkhu provides a seat and offerings, one should not accept them. Second, one should not accept others washing one's feet. Third, one should not accept others preparing items for washing one's feet. Fourth, one should not accept others wiping one's shoes. Fifth, one should not accept others massaging one's body. Sixth, five situations will restrict one's respect. First, one should not accept the bowing, joining of palms, greetings, welcomes, and offering of robes and bowls from virtuous bhikkhus. Seventh, five situations will deprive one of the qualification to testify to others' affairs. First, one should not recommend a virtuous bhikkhu to perform mindfulness or self-declaration. Second, one should not testify to others' affairs. Third, one should not prevent the uposatha (Buddhist day of observance). Fourth, one should not prevent the pavāraṇā (Buddhist ceremony marking the end of the rainy season retreat). Fifth, one should not argue with virtuous bhikkhus. Explanation of the meaning of obedience: One should obey each of the seven sets of five matters mentioned above, without any violation. During the sangha's (Buddhist monastic community) small meals, after-meals, Dharma talks, or uposatha, one should tidy one's robes, remove one's shoes, stand to one side, or kneel with joined palms, and report: 'Venerable Sangha, please accept my repentance. From now on, I will reproach myself and stop committing offenses.' The Sangha should carefully consider and then accept the repentance. Explanation of the method of lifting the penalty. The Vinaya (Buddhist monastic code) says: 'One should come to the Sangha, expose the right shoulder, remove one's shoes, bow to the feet of the Sangha, kneel on the right knee, and beg with joined palms: 'Venerable Sangha, please listen to me. I, bhikkhu so-and-so, have had a rebuke kamma performed on me by the Sangha. I now comply with the Sangha, without any violation. I beg the Sangha to lift the rebuke kamma. May the Sangha, out of compassion, lift the rebuke kamma for me.' Beg three times (the other two bhikkhus are also like this).' The senior monk, as mentioned above, wanting to reconcile, says: 'Venerable Sangha, please listen to me. Bhikkhu so-and-so has had a rebuke kamma performed on him by the Sangha. This bhikkhu complies with the Sangha, without any violation. Now...'
從僧乞解訶責羯磨。若僧時到僧忍聽。解某甲某甲二比丘訶責羯磨。白如是。大德僧聽。此某甲某甲比丘僧為作訶責羯磨。彼二比丘隨順眾僧無所違逆。今從僧乞解訶責羯磨。誰諸長老忍。僧為某甲某甲解訶責羯磨者默然。誰不忍者說(三說已)。僧已忍與某甲某甲解訶責羯磨竟。僧忍默然。故是事如是持。其行法中威儀坐處未明所在。準僧殘中下行坐也。若有一人三人。隨名牒用。不得至四。如上已明。至時量之。二擯出者。謂對俗人倒說四事。廣如律文。又如隨戒中污家惡行。倒亂佛法。污他俗人凈善之心。以非為是。故須遣出本處折伏治之。使世俗識非達正無復疑惑。此之過罪人多有之。特須禁斷。若論治法隨順及以解辭。略同上法。然初擯中牒其過已離此住處為異。律本委具。若隨順乞解不得輒來。當在界外遣信來請。僧祇云。不得共諸比丘語論。若有咨請。推屬本師。三言依止者。若與比丘及以白衣共相雜住。倒說四事惑亂正法。或在道雖久。癡無所知。隨緣壞行。不能自立。數懺數犯。須僧治罰。依彼明德咨問法訓。使行成益己故也。治法略同于上。與依止已親近知法律人。學知毗尼。明達持犯者。當爲解之。涅槃云。置羯磨者。安置有德之所。余如師資法中。四遮不至白衣家者。謂于信心俗人前倒說四
【現代漢語翻譯】 從僧團請求解除訶責羯磨（責備羯磨）。如果僧團時間已到，僧眾願意聽取，就解除某甲（指特定比丘）和某甲（指特定比丘）兩位比丘的訶責羯磨。稟白如下：『各位大德僧眾請聽，僧團曾為某甲（指特定比丘）和某甲（指特定比丘）兩位比丘作過訶責羯磨。這兩位比丘順從僧眾，沒有違逆。現在他們向僧團請求解除訶責羯磨。哪位長老同意僧團為某甲（指特定比丘）和某甲（指特定比丘）解除訶責羯磨，就請默然。哪位不同意，請說出來。』（重複三次）。僧團已經同意為某甲（指特定比丘）和某甲（指特定比丘）解除訶責羯磨完畢。僧團同意，所以默然。因此，此事就這樣執行。至於執行羯磨時的威儀和座位安排，如果未明確規定，可參照僧殘罪中的下行坐法。如果只有一人或三人，就按照名牒使用，不得達到四人。如上文已經說明，要根據時間來衡量。 第二種是擯出，指的是對在家俗人顛倒解說四事（四種波羅夷罪），詳細內容見律文。又如《隨戒》中所說的，敗壞家庭，行為惡劣，顛倒佛法，玷污他人俗人清凈善良的心，以非為是。因此需要將他們遣送回原處，加以折伏和懲治，使世俗之人明白是非，不再疑惑。這種過錯很多人都有，特別需要禁止。至於懲治的方法，包括隨順和解脫，大致與上述方法相同。然而，最初的擯出中，要詳細說明他們的過錯，並讓他們離開這個住處，這是不同的地方。律本中有詳細記載。如果他們順從並請求解除，不得擅自前來，應當在結界之外派遣使者前來請求。僧祇律中說，不得與其他比丘交談。如果有疑問，推給本師。 第三種是依止。如果與比丘或在家白衣混雜居住，顛倒解說四事，迷惑擾亂正法，或者雖然出家很久，卻愚癡無知，隨順因緣敗壞行為，不能自立，屢次懺悔又屢次犯戒，需要僧團懲治，讓他們依靠有德之人，請教法訓，使行為有所成就，對自己有益。懲治的方法大致與上述相同。給予依止之後，讓他們親近了解法律的人，學習毗尼，明白持戒和犯戒的界限，才能為他們解除依止。《涅槃經》中說，設定羯磨的人，要安置在有德行的地方。其餘的如同師資法中一樣。 第四種是遮止前往白衣家。指的是在有信心的在家俗人面前顛倒解說四事（四種波羅夷罪）。
【English Translation】 Modern English Version: To request the lifting of a censure Karma (reproach Karma) from the Sangha. If the Sangha's time has come and the Sangha is willing to listen, then lift the censure Karma for Bhikkhu A (referring to a specific Bhikkhu) and Bhikkhu B (referring to a specific Bhikkhu). The announcement is as follows: 'Venerable Sangha, please listen. The Sangha had previously performed a censure Karma for Bhikkhu A (referring to a specific Bhikkhu) and Bhikkhu B (referring to a specific Bhikkhu). These two Bhikkhus have been obedient to the Sangha and have not been rebellious. Now they are requesting the Sangha to lift the censure Karma. Whoever among the elders agrees to the Sangha lifting the censure Karma for Bhikkhu A (referring to a specific Bhikkhu) and Bhikkhu B (referring to a specific Bhikkhu), please remain silent. Whoever disagrees, please speak up.' (Repeated three times). The Sangha has completed the lifting of the censure Karma for Bhikkhu A (referring to a specific Bhikkhu) and Bhikkhu B (referring to a specific Bhikkhu). The Sangha agrees, therefore remains silent. Therefore, this matter is carried out in this way. As for the deportment and seating arrangement during the performance of the Karma, if not explicitly specified, it can be referred to the lower seating arrangement in the Sanghavasesa offenses. If there is only one person or three people, use the name slips accordingly, and do not reach four people. As explained above, it should be measured according to the time. The second is expulsion, which refers to the inverted explanation of the four matters (four Parajika offenses) to laypeople. Details can be found in the Vinaya texts. Also, as mentioned in the 'Following the Precepts,' those who ruin families, behave badly, distort the Buddha's teachings, and defile the pure and virtuous minds of other laypeople, considering what is wrong as right. Therefore, they need to be sent back to their original place for subjugation and punishment, so that worldly people can understand right and wrong and no longer have doubts. Many people have this fault, and it needs to be especially prohibited. As for the method of punishment, including compliance and release, it is roughly the same as the above method. However, in the initial expulsion, the details of their faults must be explained, and they must leave this place of residence, which is a different point. The Vinaya texts have detailed records. If they comply and request release, they must not come on their own initiative, but should send a messenger from outside the boundary to request. The Sanghika Vinaya says that they must not talk to other Bhikkhus. If there are questions, refer them to their original teacher. The third is dependence. If they live mixed with Bhikkhus or lay white-robed people, distort the explanation of the four matters, confuse and disturb the correct Dharma, or although they have left home for a long time, they are ignorant and unknowing, follow conditions to ruin their behavior, and cannot be independent, repeatedly repenting and repeatedly violating the precepts, they need the Sangha to punish them, let them rely on virtuous people, and ask for Dharma instructions, so that their behavior can be accomplished and benefit themselves. The method of punishment is roughly the same as above. After granting dependence, let them be close to people who understand the law, learn the Vinaya, and understand the boundaries of upholding and violating the precepts, so that they can be released from dependence. The Nirvana Sutra says that those who set up Karma should be placed in a place of virtue. The rest is the same as in the teacher-student Dharma. The fourth is to prohibit going to the homes of white-robed people. This refers to the inverted explanation of the four matters (four Parajika offenses) in front of faithful laypeople.
事。非法惱亂損壞俗心。罵謗白衣輒便捨去。須僧作法遮斷不許使離。遣謝白衣故也。僧祇云。比丘明日受他必定請。至時不去惱信施主。須加此法。若得法附已。當白二差一比丘具八法者。一多聞。二能善說。三說已自解。四能解人意。五受人語。六能憶持。七無有闕失。八解善惡言議者。將被治人至信俗家語言。檀越懺悔。僧已為某甲比丘作謫罰竟。若即共懺者善。不肯者具有進不。廣如律說。若俗人歡喜即為解之。更總明四三羯磨同異。前四法人但壞其行。心猶有信。律足僧數。應羯磨法。而是被治。不可訶舉。后三羯磨名為三舉。信行俱壞棄在眾外。不足僧數。過狀深重。不可攝濟。故制極法。律簡此色同於犯重。乃至死時所有資產入同舉僧。賞功能故。涅槃云。為謗法者作是降伏羯磨。又示諸惡行有果報故。今學大乘語人心未涉道。行違大小二乘。口說無罪無懺淫慾是道。身亦行惡。隨己即是。違己為非。併合此治。次五明不見舉者。倒說四事法說非法犯言不犯。或不信善惡二因感苦樂二果。邪見在懷障于學路。或由不達教。或知而故犯。僧問何不見犯。答云不見。僧即遮舉與作不見舉治之。為欲折伏從道。且棄眾外不同僧事。目之為舉。作此正法治不見罪人。故曰不見舉也。四分云。此三舉人令在有比丘
【現代漢語翻譯】 事：以非法行為惱亂、損害信眾的善心，辱罵、誹謗在家居士，就立刻離開。需要僧團依法進行遮止，不允許他離開，並派人向在家的居士道歉。摩訶僧祇律中說：『如果比丘接受了別人第二天確定的邀請，到時卻不去，惱亂了施主，就需要施加這種方法。』如果已經依法處理，應當稟告，然後選派兩位比丘，具備八種條件：一、博學多聞；二、善於說法；三、說法后自己能理解；四、能理解別人的意思；五、能聽取別人的意見；六、能憶持所學；七、沒有遺漏；八、能理解善惡言論。將被懲治的人帶到信眾家，告訴他們：『檀越（dānyuè，施主）請懺悔，僧團已經為某甲比丘作了懲罰。』如果立刻一起懺悔就好，不肯懺悔的，就按照律藏的規定進一步處理。如果俗人歡喜，就為他解除懲罰。 再總括說明四種羯磨（jiémó，僧團會議）的同異之處。前四種羯磨，只是破壞了他的行為，心中還有信仰，律中還算僧團人數，應當進行羯磨法，但是是被懲治的對象，不可訶責、檢舉。后三種羯磨，稱為『三舉』，信仰和行為都已敗壞，被拋棄在僧團之外，不算僧團人數，過錯嚴重，不可救濟，所以制定了極刑。律中簡化了這種情形，等同於犯了重罪，乃至死時所有財產都歸於共同舉罪的僧團，作為獎勵舉報者的功勞。涅槃經中說：『為誹謗佛法的人作這種降伏羯磨。』又爲了顯示各種惡行會有果報。現在學習大乘佛法的人，內心還沒有入門，行為違背大小乘佛教的教義，口頭上說沒有罪，認為淫慾是道，身體也行惡，順從自己的就是對的，違背自己的就是錯的，都應該用這種方法懲治。 其次是五種不見舉。顛倒地說四事，把合法說成非法，把不犯說成犯。或者不相信善惡兩種因會感得苦樂兩種果報，邪見在心中，障礙了學習的道路。或者因為不瞭解教義，或者明知故犯。僧團問他為什麼不見犯，回答說不見。僧團就遮止、檢舉他，對他進行不見舉的懲治，爲了折服他，使他走上正道，暫時把他排除在僧團之外，不參與僧團事務，稱之為舉。用這種正法來懲治不見罪的人，所以叫做不見舉。四分律中說：『讓這三種被舉的人住在有比丘的地方。』
【English Translation】 Affairs: Illegally disturbing and damaging the faith of the laity, scolding and slandering the white-robed (laypeople), and then immediately leaving. The Sangha (sēngqié, monastic community) needs to legally prevent him from leaving and send someone to apologize to the laypeople. The Mahāsaṃghika Vinaya states: 'If a Bhikṣu (bǐqiū, monk) accepts a definite invitation for the next day but does not go at the appointed time, disturbing the donors, this method needs to be applied.' If it has been handled according to the law, it should be reported, and then two Bhikṣus should be selected who possess eight qualities: 1. Learned and well-versed; 2. Good at preaching; 3. Able to understand after preaching; 4. Able to understand others' intentions; 5. Able to listen to others' opinions; 6. Able to remember what has been learned; 7. Without omissions; 8. Able to understand good and evil speech. Take the person being punished to the home of the faithful laity and tell them: 'Dānyuè (施主, donor), please repent. The Sangha has already punished Bhikṣu so-and-so.' If they immediately repent together, that is good. If they refuse to repent, further action should be taken according to the Vinaya. If the laity are pleased, the punishment should be lifted for him. To summarize the similarities and differences of the four Karmas (羯磨, monastic procedures). The first four Karmas only damage his behavior, but he still has faith in his heart. He is still counted as a member of the Sangha in the Vinaya and should be subject to Karma procedures, but he is the object of punishment and cannot be criticized or impeached. The latter three Karmas are called 'Three Expulsions.' Both faith and behavior have been corrupted, and he is abandoned outside the Sangha and is not counted as a member of the Sangha. The fault is serious and cannot be remedied, so the extreme penalty is established. The Vinaya simplifies this situation, equating it to committing a serious offense, and even at the time of death, all property belongs to the Sangha that jointly accused him, as a reward for the merit of the whistleblower. The Nirvana Sutra says: 'Perform this subjugation Karma for those who slander the Dharma.' It also shows that various evil deeds will have consequences. Now, those who study Mahayana Buddhism have not yet entered the path in their hearts, and their behavior violates the teachings of both Hinayana and Mahayana Buddhism. They say in their mouths that there is no sin, and they think that lust is the path. Their bodies also do evil, and what conforms to their own is right, and what violates their own is wrong. All should be punished by this method. Secondly, there are the five cases of 'Non-Seeing Expulsion.' Reversing the Four Matters, saying that what is legal is illegal, and saying that what is not an offense is an offense. Or not believing that the two causes of good and evil will result in the two fruits of suffering and happiness, having wrong views in the heart, hindering the path of learning. Or because of not understanding the teachings, or knowingly committing offenses. The Sangha asks him why he does not see the offense, and he answers that he does not see it. The Sangha then prevents and impeaches him, and punishes him with 'Non-Seeing Expulsion,' in order to subdue him and lead him to the right path, temporarily excluding him from the Sangha and not participating in Sangha affairs, which is called expulsion. Using this righteous Dharma to punish those who do not see the sin is called 'Non-Seeing Expulsion.' The Dharmaguptaka Vinaya says: 'Let these three expelled people live in a place where there are Bhikṣus.'
處行之。若在無比丘處不得為解。六不懺舉者。然罪無定性。從緣而生。理應悔除應本清凈。而今破戒見四法。犯不肯懺。妄陳濫說。言不懺悔。垢障尤深。進道無日。故須舉棄得伏方解。經名滅羯磨者。治罰前人使作滅罪。僧祇云。被三舉人心意調柔白僧言。我心調柔。愿僧為我舍法。白已卻行而退。眾主比丘量議可不。然後乞解。七惡見不捨舉者。欲實障道說言不障。邪心決徹。名之為見。見心違理。目之為惡。亦于戒見四法倒說不信。須僧舉棄永不任用。隨順無違方乃解之。此七治法寔為妙藥。持于正法謫罰惡人。佛法再興福流長世。故律云。如來出世。為一義故制訶責羯磨乃至噁心不捨舉。所謂攝取于僧。令僧歡喜乃至正法久住。涅槃盛論七羯磨。后廣明護法之相云。有持戒比丘。見壞法者驅遣訶責。依法懲治。當知是人得福無量。又云。今以無上正法付囑諸王大臣宰相及於四眾。應當勸勵諸學人等令學正法。若懈怠破戒毀正法者。大臣四部應當苦治。大集云。若未來世有信諸王若四姓等。為護法故能捨身命。寧護一如法比丘。不護無量諸惡比丘。是王捨身生凈土中。若隨惡比丘語者。是王過無量劫不復人身。問前十輪經不許俗治。涅槃大集令治惡者。答十輪不許治者。比丘內惡。外有善相。識聞廣博生信處
【現代漢語翻譯】 現代漢語譯本： 應執行處分。如果不在比丘處，則無法進行懺悔。六不懺悔的處分，是因為罪性並非固定不變，而是由因緣而生。按理說，應該懺悔消除，恢復本來的清凈。但現在破戒，違背四法（戒、見、行、活命），犯錯卻不肯懺悔，胡說八道，聲稱不懺悔，這樣罪惡的障礙就更加深重，進道的日子遙遙無期。所以必須通過僧團的舉罪和擯棄，使其屈服才能解除處分。《滅羯磨經》（Nirodhakarmavastu）的意思是，懲罰之前的人，使其滅除罪業。《僧祇律》中說，被三次舉罪的人，如果心意調柔，就應稟白僧團說：『我心已調柔，希望僧團為我解除處分。』稟白后，退到一邊。眾主比丘衡量是否可以，然後才能請求解除處分。七惡見不捨的處分，是指明明是障礙修道的，卻說不是障礙；邪惡之心非常堅決，這就叫做『見』。見解違背真理，就稱之為『惡』。或者在戒、見、行、活命四法上顛倒錯說，不相信。必須由僧團舉罪並永遠擯棄，只有順從且不再違背，才能解除處分。這七種懲治方法，實在是妙藥，用來維護正法，懲罰惡人。佛法才能再次興盛，福報才能長久流傳於世。所以律中說，如來出世，爲了一個目的，制定訶責羯磨（Tajjaniya-kamma），乃至噁心不捨的舉罪，目的是爲了攝取僧眾，使僧眾歡喜，乃至正法長久住世。《涅槃經》和《大集經》詳細論述了七種羯磨，後來廣泛闡明了護法的相貌，說：『有持戒的比丘，見到破壞佛法的人，應當驅趕、呵斥，依法懲治。應當知道這個人得到的福報是無量的。』又說：『現在我將無上的正法，囑託給各位國王、大臣、宰相以及四眾弟子，應當勸勉各位學人學習正法。如果有人懈怠、破戒、毀壞正法，大臣和四部弟子應當嚴厲懲治。』《大集經》中說：『如果未來世有信仰的國王或者四姓人等，爲了護持佛法，能夠捨棄身命，寧願保護一位如法的比丘，也不保護無量個邪惡的比丘，這樣的國王捨棄生命后，會往生到清凈的國土中。如果聽從邪惡比丘的話，這樣的國王經過無量劫都無法恢復人身。』有人問：之前的《十輪經》（Ksitigarbha Dasacakra Sutra）不允許世俗之人懲治僧人，而《涅槃經》（Nirvana Sutra）和《大集經》（Mahasamaya Sutra）卻允許懲治惡人，這是為什麼呢？回答是：《十輪經》不允許懲治的情況，是指比丘內心邪惡，但外表卻裝作善良的樣子，知識淵博，能言善辯，容易讓人產生信任。
【English Translation】 English version: The punishment should be carried out. If it is not in the presence of a Bhikkhu, then repentance cannot be performed. The punishment for the six unrepentant offenses is because the nature of sin is not fixed but arises from conditions. In principle, one should repent and eliminate sins to restore original purity. But now, having broken the precepts and violated the four dharmas (sila (precept), drsti (view), conduct, and livelihood), one refuses to repent, speaks nonsense, and claims not to repent. The obstacles of sin become even deeper, and there is no hope for progress on the path. Therefore, it is necessary to use the Sangha's censure and expulsion to subdue them before the punishment can be lifted. The meaning of 'Nirodhakarmavastu' (滅羯磨經) is to punish the previous person to eliminate their sins. The 'Mahasamghika Vinaya' (僧祇律) says that if a person who has been censured three times has a softened heart, they should report to the Sangha, saying, 'My heart is softened, and I hope the Sangha will lift the punishment for me.' After reporting, they should step aside. The Sangha leader Bhikkhu should consider whether it is appropriate, and then they can request the lifting of the punishment. The punishment for not abandoning the seven evil views is when one says that something is not an obstacle to the path when it actually is; the evil mind is very resolute, and this is called 'view' (drsti). A view that goes against the truth is called 'evil'. Or, one may speak perversely and disbelieve in the four dharmas of sila (precept), drsti (view), conduct, and livelihood. The Sangha must censure and permanently expel them, and only when they are obedient and no longer disobedient can the punishment be lifted. These seven methods of punishment are truly wonderful medicine for maintaining the Dharma and punishing evil people. Only then can the Buddha's Dharma flourish again, and blessings can flow for a long time. Therefore, the Vinaya says that the Tathagata appeared in the world and established the Tajjaniya-kamma (訶責羯磨) up to the censure for not abandoning evil thoughts for one purpose, which is to gather the Sangha, make the Sangha happy, and ensure the long-lasting existence of the Dharma. The 'Nirvana Sutra' (涅槃經) and the 'Mahasamaya Sutra' (大集經) discuss the seven karmas in detail and later extensively clarify the appearance of Dharma protectors, saying, 'A Bhikkhu who upholds the precepts should drive away and rebuke those who destroy the Dharma and punish them according to the Dharma. You should know that this person will receive immeasurable blessings.' It also says, 'Now I entrust the supreme Dharma to all kings, ministers, prime ministers, and the fourfold assembly. You should encourage all learners to study the Dharma. If anyone is lazy, breaks the precepts, or destroys the Dharma, the ministers and the fourfold assembly should severely punish them.' The 'Mahasamaya Sutra' (大集經) says, 'If in the future, there are faithful kings or people of the four castes who, for the sake of protecting the Dharma, are willing to give up their lives, they would rather protect one Dharma-abiding Bhikkhu than protect countless evil Bhikkhus. Such a king, after giving up his life, will be reborn in a pure land. If they listen to the words of evil Bhikkhus, such a king will not be able to regain human form for countless kalpas.' Someone asks: The previous 'Ksitigarbha Dasacakra Sutra' (十輪經) did not allow laypeople to punish monks, but the 'Nirvana Sutra' (涅槃經) and the 'Mahasamaya Sutra' (大集經) allow punishing evil people. Why is this? The answer is: The 'Ksitigarbha Dasacakra Sutra' (十輪經) does not allow punishment in cases where the Bhikkhu is evil inside but pretends to be good on the outside, is knowledgeable and eloquent, and easily gains people's trust.
多。故不令治。必愚闇自纏是非不曉開于道俗三惡門者。理合治之。如后二經。又涅槃是窮累教本決了正義。縱前不許。依后為定。兩存亦得。廢前又是。言惡馬治者。律云。若比丘犯罪。不問輕重拒云不見。僧應棄捨。莫問。語云。汝所住處亦當舉汝為作自言。不聽汝布薩自恣。如調馬師惡馬難調即合所繫杙棄之。汝比丘不自見罪亦復如是。一切捨棄。如是人不應從求聽。此即是聽。如法驅出。言默擯者。五分云。梵壇法者。一切七眾不來往交言。智論云。若心強獷。如梵天法治之。以欲界語地。亦通色有。不語為惱。故違情故。不語治之。此法最要。亦有經中加羯磨者。尋本未得。雜含云。三種調伏法謂柔耎剛強也。猶不調者殺之。謂不與語教授教誡也。言滅擯者。謂犯重比丘心無慚愧不肯學悔。妄入清眾濫居僧限。當三根五德舉來詣僧憶念示罪令自言已與白四法。五分文云。大德僧聽。此比丘某甲犯某波羅夷罪。若僧時到僧忍聽。僧今與比丘某甲某波羅夷。滅擯羯磨。不得共住。不得共事。白如是。大德僧聽。比丘某甲犯某波羅夷罪。僧今與比丘某甲波羅夷罪滅擯羯磨。不得共住。不得共事。誰諸長老忍。僧與比丘某甲波羅夷罪滅擯羯磨。不得共住共事者默然。誰不忍者說。是初羯磨(三說)。僧已忍。與比丘
某甲波羅夷罪滅擯羯磨。不得共住共事竟。僧忍默然故。是事如是持。薩婆多雲。但實犯重。大眾有知。不須自言及現前。直爾滅擯驅出若準律文。必須自言。如目連被訶中說。即世多有大眾容之。自他同穢。二約僧制眾食以論。先明世立非法。后引正制證成。初中寺別立制多不依教。飲酒醉亂輕欺上下者。罰錢及米。或余貨。賕當時同和。后便違拒不肯輸送。因茲犯重。或行杖罰。枷禁鉗鎖。或奪財帛以用供眾。或苦役治地。斬伐草木。鋤禾收刈。或週年苦役。或因遇失奪便令倍償。或作破戒之制。季別依次鋤禾刈谷。若分僧食及以僧物。科索酒肉。媒嫁凈人。賣買奴婢及余畜產。或造順俗之制。犯重囚禁遭赦得免。或自貨賕方便得脫。或奪賊物因利求利。或非法之制。有過罪者露立僧中。伏地吹灰。對僧杖罰。如是眾例皆非聖旨。良由綱維不休法網。同和而作。惡業深纏永無改悔。眾主有力非法伴多。如法比丘像末又少。縱有三五伴勢無施。故佛預知有。不令同法。如后引之。僧祇云。若作非法制者。應訶令止。不者當說如法欲已起去。若眾中有力者不聽。當語旁人言。此非法制。止得三人。不得趣爾而作。應知識邊作。若不得者。說見不欲與護心相應云。彼自有業行。何關我事。如失火燒舍脫身便罷。毗尼母云
。見眾非法事。獨不須諫。應作默然。如上說。問非法制中。罰取財物。犯重罪不。答不犯重罪。由當時僧眾同和共作。后依制罰得不犯。非不犯作非法制罪。次明如法僧制。四分云。如法僧要隨順。又云。應制而制。是制便行。五分中。雖我所制余方不行者。不得行之(謂俗主為僧立制。不依經本也)。非我所制余方為清凈者。不得不行(即依王法而用。不得不依)。薩婆多雲。違王制故吉羅。明瞭論云。若僧和合立制。比丘不得入城市。為作此事必定應作。或時須立此制。一月一季或復永斷。若依大集。苦使不得過兩月。十輪中如前明制。或令料理僧事佛法師僧。或不與語。謫令禮拜。或復驅出。如前廣列。僧祇中罰舍利弗日中立之。諸律中制多用七法。如上所明。或復斷食奪衣令立。治沙彌中罰令除草料理僧事等。並非破戒之緣故也。十誦云。若僧寺中有制限者。若知有惱自他。力能滅者。白僧滅之。不者。余處去。若如法制應受。四分客比丘初至。主人比丘先語僧製法式等。二約食以論者。先明通塞之意。后引聖言。然食為太患人誰不須。世尊一化多先陳此。故慰問云。乞食可得不等。今諸別住局見者多自壅僧食障礙大法。現是餓因。來受劇苦。故古師匡眾之法雲。寺是攝十方一切眾僧修道境界法。為待一切
僧經游來往受供處所。無彼無此無主無客。僧理平等同護佛法。故其中飲食眾具悉是供十方凡聖。同有鳴鐘。作法普集僧眾。同時共受。與檀越作生福之田。如法及時者。皆無遮礙。然法有通塞(十方眾僧自有食分。依時而來。不須召喚。白衣及中能齋者亦得。出五分律也。此謂通也。不能受齋非時來者。不與法宜塞也)。唯有任道行之同護法者。不損檀越事也。本非人情。理無向背(不得人情口召來食。及慳惜積聚計留後月。乃至懷親疏之心。應與而閉。不應與而開也)。若此以明是非自顯。真誠出家者怖四怨之多苦。厭三界之無常。辭六親之至愛。舍五欲之深著。良由虛妄之俗可棄真實之道應歸。是宜開廓遠意除蕩鄙懷。不吝身財護持正法。況僧食十方普同。彼取自分。理應隨喜。而人情忌狹用心不等。或有閉門限礙客僧者不亦蚩乎。鳴鐘本意豈其然哉。出家舍著。尤不應爾。但以危脆之身不能堅護正法。浮假之命不肯遠通僧食。違諸佛之教。損檀越之福。傷一時眾情。塞十方僧路。傳謬後生。所敗遠矣。改前迷而複道。不亦善哉(慳食獨啖餓鬼之業。是謂大迷)。或問。僧事有限。外客無窮。以有限之食供無窮之僧。事必不立。答曰。此乃鄙俗之淺度瑣人之短懷。豈謂清智之深識達士之高見。夫四輩之供養三寶
之福田。猶天地之生長山海之受用。何有盡哉。故佛藏經言。當一心行道隨順法行勿念衣食所須者。如來白毫相中一分供諸一切出家弟子。亦不能盡。由此言之。勤修戒行。至誠護法。由道得利。以道通用。寺寺開門處處同食。必當供足。判無乏少。又承不斷客寺倉庫盈溢者。主人心遠而廣施。或寺貧而為客者。由志狹而見微也。若此兩言人謂僧用不供有。豈是人之智力所辨事乎。若人力有分不能供無限者。所懷既局。斯言允矣。此乃檀越為道奉給。不由人力所致。若辨非智力則功由於道。然則事由道感還供道眾。猶涵蓋相稱。豈有匱竭耶(今俗中有義食坊。猶足供一切。自旦至夕行人往反。飲食充飽。未聞告乏。此亦非人力。由彼行施義普。亦以義然後取。取與理通。所以不竭。此優婆塞等以知因果求將來福。猶知如此義。行不匱。驗于目前。況出家道眾如法通食。而當不濟乎。且世俗禮教憂道不憂貧。況出家之士高超俗表。不憂護法而憂飲食。其失大甚也)。所患人情鄙吝腐爛僧粟耳(腐爛余而不施。世俗恥之。費僧粟而不通。非佛弟子也)。余唯見積事而不存道。未見道通而事塞也。佛法中無貴賤親疏。唯以有法平等應同護之。人來乞索。一無與法。若隨情輒與。即壞法也。俗人本非應齋食者。然須借問能齋與
【現代漢語翻譯】 現代漢語譯本： 這是無上的福田，就像天地生長萬物，山海承受萬物一樣，哪裡會有窮盡呢？所以《佛藏經》說：『應當一心修行，隨順佛法而行，不要擔憂衣食所需。』如來眉間白毫相中的一分功德，供養一切出家弟子，也用不完。由此可見，勤奮修持戒律，至誠護持佛法，就能從修行中獲得利益，並能普遍地利益他人。寺院寺院都敞開大門，處處都能得到齋飯，必定能夠供給充足，絕不會缺少。又聽說有些不斷接待客人的寺院，倉庫卻總是充盈，這是因為住持心胸開闊，廣行佈施；而有些寺院即使貧困，卻不願接待客人，這是因為住持心胸狹窄，見識短淺。如果有人因此說僧眾的用度不夠，難道是人的智慧所能辨別的事情嗎？如果人的力量有限，不能供給無限的需求，那麼這種說法或許還說得過去。但這乃是檀越（施主，Dān yuè）爲了佛道而奉獻供給，不是人力所能做到的。如果用非凡的智慧來辨別，那麼這功德就來自於佛道。既然事情是由佛道感應而來，就應該回饋供養僧眾，就像盒子和蓋子一樣相稱，哪裡會有匱乏呢？（現在世俗中有義食坊，仍然能夠供給一切所需，從早到晚行人往來，飲食充足飽滿，沒聽說過告罄的。這也不是人力所能做到的，而是因為他們行佈施的意義普遍，也以道義為先然後才取用，取用和給予的道理相通，所以不會枯竭。這些優婆塞（在家男居士，Yōu pó sāi）等人都知道因果，求取將來的福報，尚且知道這樣的道理，實行起來就不會匱乏，這在眼前就可以驗證。更何況出家的僧眾如法地共同食用，難道反而會得不到供給嗎？況且世俗的禮教還知道憂慮道義而不憂慮貧窮，更何況出家之人高超於世俗之上，不憂慮護持佛法反而憂慮飲食，這實在是太大的錯誤了！）所擔憂的是人們的吝嗇鄙陋，腐爛了僧眾的糧食罷了（腐爛剩餘而不施捨，世俗都以此為恥。浪費僧眾的糧食而不流通，就不是佛弟子了）。我只看到積累物資而不注重修道，沒見過修道通達而物資匱乏的。 佛法中沒有貴賤親疏之分，只有依法平等地共同護持。有人來乞討，如果他沒有依法修行，就一概不給。如果隨順人情就給予，那就是破壞佛法。俗人本來不是應該接受齋飯的人，但是需要詢問他是否能夠持齋。
【English Translation】 English version: This is a supreme field of merit, like the heavens and earth that grow all things, and the mountains and seas that receive all things. How can it ever be exhausted? Therefore, the Buddha-pitaka Sutra says: 'One should single-mindedly practice the Way, follow the Dharma, and not worry about the necessities of clothing and food.' Even a fraction of the merit from the Tathagata's (如來, Rúlái) white hair mark between the eyebrows, offered to all ordained disciples, cannot be exhausted. From this, it can be seen that diligently cultivating precepts and sincerely protecting the Dharma will bring benefits from the Way, and the Way can be universally applied. With temples opening their doors everywhere and food available everywhere, there will surely be sufficient provision, and there will be no lack. Furthermore, it is said that some temples that constantly receive guests have overflowing storehouses because the abbot has a broad mind and practices extensive giving. On the other hand, some temples, even if poor, are unwilling to receive guests because the abbot has a narrow mind and limited vision. If someone says that the monks' expenses are not being met, is this something that human wisdom can discern? If human power is limited and cannot provide for unlimited needs, then this statement might be valid. However, these offerings are made by Dānas (檀越, Dān yuè) for the sake of the Buddhist path, and are not something that human power can achieve. If one discerns with extraordinary wisdom, then this merit comes from the Buddhist path. Since things are felt by the Buddhist path, they should be returned to support the monastic community, just like a box and its lid fit together. How can there be any shortage? (Nowadays, there are community kitchens in the secular world that are still able to provide for all needs. From morning to night, people come and go, and the food is plentiful and satisfying. No one has ever heard of them running out. This is also not something that human power can achieve, but because they practice giving universally, and they prioritize righteousness before taking. The principle of taking and giving is interconnected, so it never runs out. These Upasakas (在家男居士, Zài jiā nán jūshì) and others know about cause and effect and seek future blessings. They understand this principle, and their actions will not be lacking. This can be verified in front of our eyes. How much more so should the ordained monks, who eat together according to the Dharma, not be provided for? Moreover, even secular etiquette teaches us to worry about the Way and not about poverty. How much more so should those who have transcended the secular world not worry about protecting the Dharma but worry about food? This is a great mistake!) What is to be feared is people's stinginess and meanness, which cause the monks' grain to rot (rotting and not giving away the surplus is a shame in the secular world. Wasting the monks' grain and not circulating it is not the act of a Buddhist disciple). I have only seen the accumulation of material possessions without focusing on cultivating the Way, but I have never seen the Way being cultivated and material possessions being lacking. In the Buddha's Dharma, there is no distinction between noble and lowly, relatives and strangers. Only those who uphold the Dharma should be equally protected. If someone comes to beg, if they do not practice according to the Dharma, they should not be given anything. If one gives according to emotions, then one is destroying the Dharma. Laypeople are not originally supposed to receive monastic food, but one needs to ask if they can observe the precepts.
食。不能齋者示語因果使信罪福。知非為吝懷歡而退(此中非生人好處。非生人惡處。不得一向瞋人一向任人。不齊者而食。必須去情存道善知處量也)。是以謹守佛教。慎護僧法。是第一慈悲人。現在未來一切眾生離苦得樂故。若不守佛教隨情壞法(謂聽俗人不齋而食。有來乞請隨情輒與)。令諸眾生不知道俗之分。而破壞僧法毀損三歸。既無三歸。遠離三寶。令諸眾生沉沒罪河。流入苦海。失於利樂。皆由壞法。是以不守佛教不閑律藏。缺示群生自昏時網。名第一無慈悲人也。若接待惡賊非理愚夫說導。不能受悟。義須準教當擬。具如隨相中。二引聖言量者。薩婆多雲。僧祇食時應作四相(謂打犍椎等相)。令界內聞知。然此四相必有常限不得雜亂。若無有定不成僧法。若無四相食僧食者。名盜僧祇。不清凈也。又不問界內比丘有無若多若少。作四相訖。但使不遮比丘。若來不來無過。雖作相而遮亦犯(故知若換鐘磬。應鳴鐘。集僧。普告知已。然後換之。后更換亦爾)。若大界內有二三處。各有始終僧祇。同一布薩若食時但各打楗椎一切莫遮。清凈無過。善見云。若至空寺見樹有果。應打楗椎無者下至三拍手。然後取食。不者犯盜。飲食亦爾。若客比丘來。舊比丘不肯打磬。客僧自打食者無犯。薩婆多雲。僧祇
【現代漢語翻譯】 現代漢語譯本 食物。不能持齋的人，要向他們說明因果，使他們相信罪與福。知道自己錯了，心懷歡喜而退去（這裡面有對出家人好的地方，也有對出家人不好的地方。不能一味地嗔怪人，也不能一味地放縱人。對於不持齋的人而給予食物，必須去除私情，遵循正道，善於瞭解情況並適度）。因此，謹慎地守護佛教，慎重地護持僧法，這是第一等慈悲的人。爲了現在和未來一切眾生能夠脫離痛苦，獲得快樂。如果不守護佛教，隨著自己的情感破壞佛法（指聽從世俗人不持齋而給予食物，或者有人來乞討就隨意給予），就會使眾生不知道僧俗的區別，從而破壞僧法，毀損三歸依（San Guiyi，皈依佛、法、僧）。既然沒有三歸依，就會遠離三寶（San Bao，佛、法、僧），使眾生沉沒在罪惡的河流中，流入痛苦的海洋，失去利益和快樂，這些都是由於破壞佛法造成的。因此，不守護佛教，不熟悉律藏，就如同盲人帶領眾人，自己也處在黑暗的羅網中，這被稱為第一等沒有慈悲的人。如果接待惡賊或不講道理的愚人，勸說引導他們，他們也不能接受領悟，就必須按照佛教的教導來衡量，具體情況如同《隨相》中所說。 二、引用聖言量： 《薩婆多》（Sarvastivada，一切有部）中說，僧團吃飯時應當發出四種訊號（謂打犍椎等相），使界限內的人都知道。然而這四種訊號必須有固定的次數，不得雜亂。如果沒有固定的次數，就不能成為僧團的規矩。如果沒有這四種訊號而食用僧團的食物，就叫做盜僧祇（Dao Sengqi，盜用僧團的財物），是不清凈的。而且不問界限內的比丘（Biqiu，出家男子）是有還是沒有，是多還是少，發出四種訊號完畢，只要不遮止比丘，他們來不來都沒有過錯。雖然發出了訊號，但是遮止比丘，也是犯戒（所以知道如果更換鐘磬，應當鳴鐘，召集僧眾，普遍告知之後，然後再更換。以後更換也是這樣）。如果大的界限內有兩三處，各有各自的起始僧祇，同一天進行布薩（Busasha，一種佛教儀式），吃飯時只要各自敲打犍椎，一切都不遮止，就是清凈沒有過錯的。《善見律毗婆沙》（Shan Jian Lu Pipo Sha）中說，如果到了空寺，看見樹上有果實，應當敲打犍椎，如果沒有犍椎，就至少拍三下手，然後才能取食，否則就犯了盜戒。飲食也是這樣。如果有客比丘來，舊比丘不肯敲磬，客僧自己敲磬吃飯，沒有犯戒。《薩婆多》（Sarvastivada，一切有部）中說，僧祇
【English Translation】 English version Food. For those who cannot observe the precepts, explain the cause and effect to make them believe in sin and merit. Knowing their mistake, they should retreat with joy (This includes good aspects for monks and bad aspects for monks. One should not always blame people or always indulge them. For those who do not observe the precepts, giving them food requires removing personal feelings, following the right path, understanding the situation well, and acting appropriately). Therefore, carefully guarding the Buddha's teachings and cautiously protecting the Sangha's (Sengqie，monastic community) rules is the foremost act of compassion. It is for the sake of liberating all sentient beings from suffering and enabling them to attain happiness in the present and future. If one does not guard the Buddha's teachings and destroys the Dharma (Dharma，teachings of Buddha) according to one's emotions (referring to giving food to laypeople who do not observe the precepts, or giving whatever is asked for without discretion), it will cause sentient beings to not know the difference between the Sangha and the laity, thereby destroying the Sangha's rules, damaging the Three Refuges (San Guiyi, refuge in the Buddha, the Dharma, and the Sangha). Since there are no Three Refuges, they will be far from the Three Jewels (San Bao, Buddha, Dharma, and Sangha), causing sentient beings to sink in the river of sin, flow into the sea of suffering, and lose benefits and happiness. All of this is caused by destroying the Dharma. Therefore, not guarding the Buddha's teachings and not being familiar with the Vinaya (Lvzang，monastic code) is like a blind person leading the masses, themselves being in a dark net, which is called the foremost act of non-compassion. If one receives evil thieves or unreasonable fools, and their guidance cannot be accepted, it is necessary to measure according to the Buddha's teachings, as detailed in the 'Following Appearances'. Two, quoting the authority of the Holy Words: The Sarvastivada (Sarvastivada, a school of early Buddhism) says that when the Sangha eats, four signals should be made (such as striking the ghanta), so that those within the boundary know. However, these four signals must have a fixed number and must not be mixed up. If there is no fixed number, it cannot become the Sangha's rule. If one eats the Sangha's food without these four signals, it is called stealing from the Sangha (Dao Sengqi, stealing from the Sangha's property), which is impure. Moreover, regardless of whether there are bhikkhus (Biqiu, ordained male monks) within the boundary, whether there are many or few, once the four signals are made, as long as the bhikkhus are not prevented, there is no fault whether they come or not. Although the signals are made, preventing the bhikkhus is also a violation (so it is known that if replacing the bell or chime stone, one should ring the bell, gather the Sangha, and inform them before replacing it. The same applies to future replacements). If there are two or three places within a large boundary, each with its own beginning Sangha, and they perform the Uposatha (Busasha, a Buddhist ritual) on the same day, as long as they each strike the ghanta and do not prevent anything, it is pure and without fault. The Shan Jian Lu Pipo Sha says that if one arrives at an empty temple and sees fruit on a tree, one should strike the ghanta, and if there is no ghanta, one should at least clap three times before taking the fruit, otherwise one commits theft. The same applies to food and drink. If a guest bhikkhu arrives and the old bhikkhu refuses to strike the chime stone, the guest monk can strike the chime stone himself to eat without committing a fault. The Sarvastivada (Sarvastivada, a school of early Buddhism) says, Sangha
食法隨處有人多少應有常限。計僧料食。一日幾許得週一季。若一日一斛得周季者。應以一斛為限。若減一斛名盜僧祇。應得者失此食故。增出一斛亦盜僧祇。即令僧祇斷絕不續。既有常限。隨其多少一切無遮。隨僧多少皆共食之。若人少有餘長者。留至明日次第先行。如是法者一切無過(應是儉時故法令一定)。若行僧餅。錯得一番不還僧者。即犯盜罪。僧祇云。若行食時。滿杓與上座者。上座應斟量。得遍當取。不得偏饒上座。若沙彌凈人偏與本師大德者。知事人語言。平等與僧。食無高下也。五百問云。上座貪心偏食僧食犯隨。不病稱病索好食得者犯重。餘僧食難消。如僧護等經說之。義者言。別客得罪者。要是持戒人不與犯罪。破戒者不犯。律云。惡比丘來不應與。十誦薩婆多。若外道來眾僧與食不犯。止不得自手與。以外道常伺比丘短故開之。今僧寺中有差僧次請而簡客者。此僧次翻名越次也。即令客僧應得不得。主人犯重。隨同情者多少通是一盜。又此住處不名僧所。以簡絕客主。非同和僧義。大集云。若一寺一村一林五法師住。鳴椎集四方僧。客僧集已。次第賦絡。無有吝惜。初夜后夜讀誦講論。厭患生死。不訟彼短。少欲寂靜修于念定。憐愍眾生。護戒慚愧。是名眾僧如法住大功德海。若無量僧破戒
。但令五人清凈。如法護持佛法。愍諸眾生。福不可計。如第三十一卷中。余有瞻待國王大臣作人惡賊俗人凈人。事既多濫。容兼犯盜。廣亦如隨相。三約法者。五分云。欲別作羯磨。僧不可和者。當於說戒前作之。以是制眾法。僧不敢散故。四分云。若有人舉罪者。不得輒信舉罪人語。便喚所告之人。對僧酬答。先問見聞疑三根。若云見者。為自見從他見。見在何處。犯犯何等罪。為犯戒耶。犯何等戒。破見耶。破何等見。破威儀耶。破何等威儀。如是舉罪人一一能答。有智人者。方可隨其所告問眾上中下及所犯人。取其自言證正舉治。若不能答。有智人隨有違者。便隨所誣謗罪。依法治之。故文云。若舉無根無餘罪者不成遮。治其謗罪。文亦不顯情之虛實。即結其犯。義須斟酌。言就時者。凡作法事所為處重多有非法。理須照煉。闇夜屏覆過起必多。或有昏睡。或復鬧語。威儀改節。便成別眾。或不足數。廢闕大事不成僧法。良由倚旁屏闇不祇奉法。事不獲已。夜乃為之。幸知不易。及明早作。則是非自顯。目對不敢相輕。言對人者。凡施法事貴在首領。眾主上座先須約勒。但見非法即須糾正。不得默坐致招罪失。僧祇中多種上座各有示導。文廣如彼。四分云有三種狂癡。一眾僧說戒或來不來。二一向不憶不來。
【現代漢語翻譯】 但如果能讓五個人保持清凈，如法地護持佛法，憐憫一切眾生，那麼所獲得的福報是不可計量的。正如第三十一卷中所說的那樣。其餘還有關於瞻視國王、大臣、工匠、惡賊、俗人、以及清凈之人的內容。這些事情涉及的範圍既廣又雜，容易觸犯偷盜等罪行。詳細的內容可以參考《隨相》。 三、關於依據佛法： 《五分律》中說：『如果想要進行特別的羯磨（karma，業），而僧團無法和諧一致，應當在說戒之前進行。』這是爲了用戒律來約束大眾，使僧團不敢渙散。 《四分律》中說：『如果有人舉報他人犯罪，不得立即相信舉報人的話，就叫來被舉報的人，在僧團面前進行辯答。』首先要詢問舉報人見、聞、疑這三種根源。如果說是親眼所見，要問是自己親眼所見，還是從他人處聽說的。在哪裡看到的？犯了什麼罪？是犯了戒律嗎？犯了什麼戒律？是破了見解嗎？破了什麼見解？是破了威儀嗎？破了什麼威儀？如果舉報人能夠一一回答，並且是有智慧的人，才可以根據他所舉報的內容，詢問大眾、上座、中座、下座以及被舉報的人，聽取他們的自述，以證實舉報是否屬實，然後依法進行處理。如果舉報人不能回答，有智慧的人發現其中有違背事實的地方，就應當根據他誣告的罪名，依法懲治他。』所以經文中說：『如果舉報的是沒有根據、沒有證據的罪名，就不能成立遮罪，而要懲治他誣告的罪名。』經文也沒有明確說明實情的虛實，就斷定他有罪，因此需要仔細斟酌。 四、關於選擇時機： 凡是舉行法事的地方，往往有很多不符合佛法的地方，因此需要仔細審查。在黑暗的夜晚或隱蔽的地方，容易出現過失。或者有人昏睡，或者有人喧譁，威儀不莊嚴，就會形成別眾（與大眾不合）。或者人數不足，導致重要的事情無法完成，無法成就僧團的法事。這都是因為依靠屏障、在黑暗中不恭敬奉行佛法所導致的。如果實在不得已，只能在夜晚進行，希望能夠知道這樣做是不容易的。如果等到天亮才做，那麼是非就會自然顯現，大家面對面就不敢互相輕視。 五、關於面對眾人： 凡是施行法事，貴在首領。眾主（僧團的領導者）、上座（資歷高的僧人）首先要約束自己，如果發現有不符合佛法的地方，就要立即糾正，不得默不作聲，導致招致罪過和損失。《僧祇律》中有很多關於上座如何引導的例子，詳細的內容可以參考該律。 《四分律》中說有三種狂癡：一是眾僧說戒，或者來或者不來；二是一向不憶念，不來。
【English Translation】 But if you can keep five people pure, protect the Buddha Dharma according to the Dharma, and have compassion for all sentient beings, then the blessings you receive will be immeasurable. As mentioned in the thirty-first volume. The rest includes content about observing kings, ministers, artisans, evil thieves, laypeople, and pure people. These matters involve a wide and complex range, and it is easy to commit crimes such as theft. Detailed content can be found in 'Following the Characteristics'. Three, regarding relying on the Dharma: The 'Five-Part Vinaya' says: 'If you want to perform a special karma (業), but the Sangha cannot be in harmony, it should be done before reciting the precepts.' This is to restrain the public with precepts, so that the Sangha does not dare to disperse. The 'Four-Part Vinaya' says: 'If someone reports that another person has committed a crime, do not immediately believe the reporter's words, and call the reported person to defend themselves in front of the Sangha.' First, ask the reporter about the three sources of seeing, hearing, and doubt. If they say they saw it with their own eyes, ask whether they saw it themselves or heard it from others. Where did they see it? What crime did they commit? Did they violate the precepts? What precepts did they violate? Did they break their views? What views did they break? Did they break their demeanor? What demeanor did they break? If the reporter can answer one by one, and is a wise person, then according to what they reported, ask the public, the senior monks, the middle monks, the junior monks, and the reported person, listen to their statements to verify whether the report is true, and then deal with it according to the law. If the reporter cannot answer, and wise people find that there are places that violate the facts, they should punish them according to the crime of false accusation.' Therefore, the scripture says: 'If the report is about a crime that has no basis or evidence, then the accusation cannot be established, and the crime of false accusation should be punished.' The scripture does not clearly state the truth or falsehood of the situation, and concludes that they are guilty, so it needs to be carefully considered. Four, regarding choosing the right time: Wherever Dharma events are held, there are often many things that do not conform to the Dharma, so they need to be carefully reviewed. In the dark night or in hidden places, it is easy to make mistakes. Or someone is drowsy, or someone is noisy, and the demeanor is not solemn, which will form a separate group (not in harmony with the public). Or the number of people is insufficient, which leads to the failure to complete important matters and the failure to achieve the Dharma affairs of the Sangha. This is all because of relying on barriers and not respectfully practicing the Dharma in the dark. If it is really unavoidable, it can only be done at night, hoping to know that it is not easy to do so. If you wait until dawn to do it, then the right and wrong will naturally appear, and everyone will not dare to despise each other face to face. Five, regarding facing the public: Whenever Dharma events are implemented, the key is the leader. The Sangha leader (衆主), the senior monks (上座), must first restrain themselves. If they find anything that does not conform to the Dharma, they must immediately correct it, and must not remain silent, which will lead to incurring sins and losses. The 'Sanghika Vinaya' has many examples of how senior monks guide, and detailed content can be found in that Vinaya. The 'Four-Part Vinaya' says that there are three kinds of madness: one is that the Sangha recites the precepts, and they either come or do not come; the second is that they never remember and do not come.
三者有憶而來。初人須與羯磨。后二不須。十誦云。若未作法。不得離是人說戒。作法已得離。五分云。若覓不得即遙作羯磨。四分中白二與之。若狂病止。令來乞解。白二為解。若復更發。依前與法。若狂止不來不犯。以先得法故。亦不應詐顛狂。而加法者不成。羯磨如律。四對處明用者。凡徒眾威儀事在嚴整清潔。軌行可觀。則生世善心。天龍葉贊。必形服濫惡。便毀辱佛法。十誦中。比丘衣服不凈非人所訶。華嚴云。具足受持威儀教法。是故能令僧寶不斷。摩得伽云。伽藍上座應前行前坐看諸年少比丘威儀。語令齊整。及平等行食唱僧跋也。白衣來當與食為說法等。十誦文中大同。智論云。佛法弟子同住和合。一者賢聖說法。二者賢聖默然。準此處眾唯施二事。不得雜說世論類于污家俳說。文眾貴靜攝不在喧亂。誦經說法必須知時。成論云。雖是法語。說不應時。名為綺語。二者威儀之形必準聖教。薩婆多雲。剃髮剪爪是佛所制。律云。半月一剃。此是恒式。勿得不為。涅槃云。惡比丘相頭鬢爪發悉皆長利。為佛所訶。所著袈裟一向如法。不得五大正色及余上染。諸部正宗不許著用。必有破壞隨孔補之。條葉齊整具依律本。廣如衣法。所有非者寺內不披。入眾之時或反披而入。及著下衣。或著木履雜屐。律並不
【現代漢語翻譯】 現代漢語譯本 這三種情況都是通過憶念而來的。最初的情況需要舉行羯磨（Karma，佛教術語，指行為、業力），后兩種情況則不需要。《十誦律》中說：『如果還沒有舉行羯磨，就不能離開這個人說戒。舉行羯磨后就可以離開。』《五分律》中說：『如果找不到人，就可以遙作羯磨。』《四分律》中用白二羯磨（一種表決方式）來處理這種情況。如果狂病停止，就讓他來請求解除。用白二羯磨為他解除。如果再次發病，就按照之前的方法進行。如果狂病停止后不來，則不算犯戒，因為之前已經得到了羯磨的加持。』也不應該假裝顛狂，然後強行加法，這樣是不成的。羯磨的進行要如律中所說。 四種對治之處表明了用處：凡是僧團的威儀之事，都要莊嚴整潔，行為舉止要合乎規範，這樣才能引發世人的善心，天龍也會讚歎。如果衣著服飾污穢不堪，就會毀壞佛法。《十誦律》中說：『比丘的衣服不乾淨，會被非人呵斥。』《華嚴經》中說：『具足受持威儀教法，所以能夠使僧寶不斷。』《摩得伽論》中說：『伽藍（僧院）的上座應該走在前面，坐在前面，觀察年輕比丘的威儀，告誡他們要整齊，以及平等地行食，唱僧跋（僧眾的讚頌）。白衣（在家信徒）來的時候，應當給予食物，為他們說法等等。』《十誦律》中的說法大同小異。《智論》中說：『佛法的弟子同住在一起，和合相處，一是賢聖說法，二是賢聖默然。』按照這裡所說，僧眾只施行這兩件事，不得雜說世俗的言論，類似於污穢之家的戲謔之語。僧眾以安靜攝心為貴，不宜喧鬧。誦經說法必須知道時機。《成實論》中說：『即使是佛法之語，如果說得不合時宜，也叫做綺語。』 二是威儀的形態必須遵循聖教。《薩婆多論》中說：『剃髮剪指甲是佛所制定的。』律中說：『半個月剃一次。』這是恒常的規矩，不得不做。』《涅槃經》中說：『惡比丘的相貌是頭髮指甲都很長，這是被佛所呵斥的。』所穿的袈裟一律要如法，不得用五大正色以及其他上等的染色。各個部派的正宗都不允許穿著。如果有所破損，要隨著破損的地方修補。條葉要整齊，完全依照律本。詳細的規定可以參考衣法。所有不符合規定的衣服，在寺內不得披著。進入僧眾的時候，或者反披著進入，或者穿著下衣，或者穿著木屐雜屐，這些都是律所不允許的。
【English Translation】 English version These three situations arise from recollection. The first requires Karma (Karma, Buddhist term, referring to action and its consequences), while the latter two do not. The Ten Recitations Vinaya states: 'If the Karma has not been performed, one should not speak the precepts away from this person. Once the Karma has been performed, one may leave.' The Five Divisions Vinaya states: 'If one cannot find the person, one may perform the Karma remotely.' The Four Divisions Vinaya uses a white second Karma (a type of voting procedure) to handle this. If the madness ceases, have him request release. Use a white second Karma to release him. If it recurs, follow the previous procedure. If the madness ceases and he does not come, it is not an offense, because he has already received the Karma.' One should also not feign madness and forcibly add the procedure, as this will not be effective. The performance of Karma should be as stated in the Vinaya. The four places of application indicate the usage: All matters of monastic decorum should be solemn and clean, and conduct should be exemplary, so as to inspire good intentions in the world, and the Nagas and Devas will praise it. If clothing is filthy and improper, it will defile the Buddha's Dharma. The Ten Recitations Vinaya states: 'A bhikshu's (Buddhist monk) unclean robes will be rebuked by non-humans.' The Avatamsaka Sutra states: 'Fully upholding the decorum and teachings, one is able to ensure the continuation of the Sangha Jewel.' The Matrika states: 'The senior monk of the monastery should walk and sit in front, observing the decorum of the young bhikshus, instructing them to be orderly, and to eat equally, chanting the Sanghabheda (schism of the Sangha). When laypeople come, they should be given food and taught the Dharma, etc.' The Ten Recitations Vinaya is largely the same. The Mahaprajnaparamita Shastra states: 'Disciples of the Buddha's Dharma dwell together in harmony. First, the wise and holy teach the Dharma; second, the wise and holy remain silent.' According to this, the Sangha only performs these two activities, and should not engage in worldly discussions, similar to the jests of a defiled household. The Sangha values quietude and restraint, and should not be noisy. Reciting sutras and teaching the Dharma must be done at the appropriate time. The Tattvasiddhi Shastra states: 'Even if it is Dharma speech, if it is spoken at an inappropriate time, it is called frivolous speech.' Second, the form of decorum must follow the holy teachings. The Sarvastivada Vinaya states: 'Shaving the head and cutting the nails are prescribed by the Buddha.' The Vinaya states: 'Shave once every half month.' This is a constant rule and must not be neglected. The Nirvana Sutra states: 'The appearance of an evil bhikshu is that the hair and nails are all long and sharp, which is rebuked by the Buddha.' The kasaya (monk's robe) worn must always be in accordance with the Dharma, and must not use the five primary colors or other superior dyes. The orthodox traditions of various schools do not allow wearing them. If there is damage, it should be repaired according to the damaged area. The strips and leaves should be neat and in full accordance with the Vinaya. Detailed regulations can be found in the rules for clothing. All non-compliant clothing should not be worn within the monastery. When entering the Sangha, one should not wear it inside out, or wear lower garments, or wear wooden clogs or miscellaneous sandals, as these are not permitted by the Vinaya.
許。廣如缽器法中。四分云。入眾五法善知坐起等。十誦云。下床法。徐下一腳次下第二腳安徐而起。坐法亦爾。入堂法。應在門外偏袒右肩斂手。當心攝恭敬意擬堂內僧。並同佛想緣覺羅漢想。何以故。三乘同法食故。次欲入堂。若門西坐者。從戶外旁門西頰。先舉左腳定心而入。若出門者。還從西頰先舉右腳而出。若在門東坐者。反上可知。不得門內交過。若欲坐時。以衣自蔽。勿露形丑。廣如僧祇。四分云。不得著俗人裈褲襖褶等。今有服袍裘長袖衫襦之衣。尖靴長䩺大靴。銅缽及碗夾纻瓦缽璭油等缽。及以漆木等器並佛制斷。理合焚除。善見。若多聞知律者見余比丘所用不當法。即須打破。無罪。物主不得索償。靈裕法師寺誥云。僧寺不得畜女凈人。壞僧梵行。設使現在不犯。令未離欲者還著女色。經自明證。隔壁聞聲。心染凈戒。何況終身奉給。必成犯重。此一向不合。僧祇中。僧得女凈人不合受。尼得男凈人亦爾。比者諸處多因此過。比丘還俗滅擯者。並由此生。不知護法僧網除其穢境。反留穢去凈。生死未央。又賣買奴婢牛馬畜生。拘繫事同。不相長益。終成流俗。未沾道分。比丘尼寺反僧可知。或雇男子雜作。尼親撿挍。尋壞梵行。滅法不久。寺家庫藏廚所多不結凈。道俗通濫凈穢混然。立寺經久。
【現代漢語翻譯】 現代漢語譯本： 許。廣如缽器法中（關於缽的規矩）。《四分律》說，加入僧團有五種方法，要善於知道坐起等。《十誦律》說，下床的方法是，慢慢地先下一隻腳，然後下第二隻腳，安穩地起來。坐的方法也是這樣。進入佛堂的方法是，應該在門外袒露右肩，收斂雙手放在胸前，以恭敬的心意想著佛堂內的僧眾，把他們都當成佛、緣覺（Pratyekabuddha，獨覺）和阿羅漢（Arhat，斷絕煩惱，證得解脫的聖人）來想。為什麼呢？因為三乘（聲聞乘、緣覺乘、菩薩乘）共同食用佛法之食。接下來想要進入佛堂，如果座位在門的西邊，就從門外的旁邊，靠著西邊的墻壁，先舉起左腳，專心致志地進入。如果出門，還是從西邊的墻壁，先舉起右腳而出。如果座位在門的東邊，反過來就可以知道了。不得在門內交叉行走。想要坐下時，用衣服遮蔽身體，不要露出醜陋的形體。詳細的規矩如《僧祇律》所說。《四分律》說，不得穿著俗人的褲子、襖、褶等。現在有人穿著袍子、皮襖、長袖衫襦之類的衣服，尖頭的靴子、長筒靴、大靴子，銅缽以及碗、夾纻瓦缽、盛油的缽等，以及用漆木等製作的器物，都是佛制止的，理應焚燒。《善見律毗婆沙》說，如果多聞且精通戒律的人，看見其他比丘使用的東西不符合佛法，就應當立即打破，沒有罪過。物品的主人不得索要賠償。靈裕法師的寺院告示說，僧寺不得蓄養女凈人（負責寺院雜務的未婚女子），這會破壞僧人的梵行（清凈的行為）。即使現在沒有犯戒，也會讓那些沒有斷絕慾望的人重新迷戀女色。經典已經明確證明，隔著墻壁聽到聲音，內心都會受到污染而破壞清凈的戒律，更何況是終身侍奉呢，必定會犯重罪。這絕對是不允許的。《僧祇律》中說，僧人得到女凈人是不允許的，尼姑得到男凈人也是一樣。現在很多地方都因此而犯錯，比丘還俗或者被滅擯（從僧團中永久驅逐），都是由此產生的。不知道護持佛法，用僧團的戒律之網清除污穢的環境，反而留下污穢而去除清凈，生死輪迴沒有盡頭。又如買賣奴婢、牛馬、畜生，拘禁他人，這些事情都是一樣的，沒有互相幫助，最終會流於世俗，無法沾染佛法的益處。比丘尼寺院的情況和僧寺相反，可以類推得知。或者僱傭男子做雜活，尼姑親自檢查督促，很快就會破壞梵行，佛法滅亡也為時不遠了。寺院的庫藏、廚房等地方大多沒有結凈（通過儀式使之成為清凈之地），道俗之人隨意出入，清凈和污穢混雜在一起，這樣建立寺院，時間再長也沒有用。
【English Translation】 English version: Xu. As extensively described in the rules regarding bowls. The Sarvastivada Vinaya states that there are five methods for joining the Sangha (community of monks), one must be skilled in knowing how to sit, stand, etc. The Dasabhumi Sutra states the method for getting out of bed: slowly lower one foot first, then the second foot, and rise gently. The method for sitting is the same. The method for entering the hall is that one should expose the right shoulder outside the door, fold the hands and place them at the chest, with a respectful mind contemplating the Sangha within the hall, regarding them as Buddhas, Pratyekabuddhas (Solitary Buddhas), and Arhats (liberated beings). Why? Because the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) share the same Dharma food. Next, when wanting to enter the hall, if the seat is to the west of the door, enter from the side of the door, near the west wall, first lifting the left foot with a focused mind. If exiting, still from the west wall, first lift the right foot to exit. If the seat is to the east of the door, the reverse can be understood. One must not cross paths inside the door. When wanting to sit, cover oneself with clothing, do not expose unsightly forms. Details are as described in the Mahasanghika Vinaya. The Sarvastivada Vinaya states that one must not wear the trousers, jackets, pleated garments, etc. of laypeople. Now there are those who wear robes, fur coats, long-sleeved shirts and jackets, pointed boots, tall boots, large boots, copper bowls, as well as bowls, hemp-lined tile bowls, oil-filled bowls, and utensils made of lacquered wood, etc., all of which are prohibited by the Buddha and should be burned. The Samantapasadika states that if one who is learned and knows the Vinaya sees other Bhikkhus (monks) using things that are not in accordance with the Dharma, they should immediately break them, without guilt. The owner of the items may not demand compensation. Dharma Master Lingyu's temple proclamation states that monasteries must not keep female attendants (laywomen who perform tasks in the temple), as this destroys the pure conduct of the Sangha. Even if no offense is committed now, it will cause those who have not abandoned desire to become attached to women again. The Sutras clearly testify that hearing sounds through the wall will pollute the mind and break pure precepts, how much more so with lifelong service, which will certainly lead to grave offenses. This is absolutely not allowed. In the Mahasanghika Vinaya, it is stated that it is not permissible for monks to have female attendants, nor for nuns to have male attendants. Now many places make this mistake, and Bhikkhus who return to lay life or are expelled (permanently removed from the Sangha) are caused by this. They do not know how to protect the Dharma, using the net of the Sangha's precepts to remove defiled environments, but instead leave the defiled and remove the pure, and the cycle of birth and death has no end. Furthermore, buying and selling slaves, cattle, and livestock, and detaining others are the same, they do not mutually benefit, and will ultimately become worldly, unable to attain the benefits of the Dharma. The situation in Bhikkhuni (nuns) monasteries is the opposite of that in monks' monasteries, which can be inferred. Or hiring men to do odd jobs, with the nuns personally inspecting and supervising, will quickly destroy pure conduct, and the destruction of the Dharma will not be far off. The temple's treasury, kitchen, and other places are mostly not purified (made ritually clean), with laypeople and monastics freely entering and exiting, and purity and defilement mixed together. Establishing a temple in this way, no matter how long it lasts, is useless.
綱維無教。忽聞立凈惑耳驚心。豈非師僧上座妄居凈住導引後生同開惡道。或畜貓狗專擬殺鼠。牛杖馬䩛韁絆箞橛。如是等類並是惡律儀。雜心云。惡律儀者流注相續成也。善產生論。若受惡律儀則失善戒。今寺畜貓狗。並欲盡形。非惡律儀何也。舉眾同畜一眾無戒。大集有言。無戒破戒滿閻浮提。或佛堂塔廟不遵修飾。比丘倨慢處踐非法。高聲大笑造非威儀。聚話寺門。依時不集。自滅正法。外生俗謗。並由上座三師致而滅法。若作說戒常法。半月恒遵。每至說晨令知事者點知僧眾。誰在誰無。健病幾人。幾可扶來。幾可與欲。如是知已令拂拭塔廟灑掃寺院。如說戒法。鳴稚之前眾主上座親自房房案行。病者方便誘接告云。眾僧清凈布薩凡聖同遵。行者雖在病臥。能得一禮覲不。努力自勵。此身心不可信也。或因此不起。脫就後世。隨業受生。知趣何道。欲更聽戒。寧復聞乎。如是隨時引接。餘僧不來。並準此喻。五雜教授。毗尼母云。能諫之人五法不須受。一無慚愧。二不廣學。三常覓人過。四喜斗諍。五欲舍道。必先於有過者取欲然後諫之。此等眾法並綱維大德住持一寺有力護法者方得行之。若見眾中有過。不得即訶。命來屏處。一一誨示云。此一方住處共大德有之。末法之中以威儀為僧。方助佛揚化。若眾中
【現代漢語翻譯】 綱維沒有教導。忽然聽到建立清凈之法，令人震驚。難道不是師父、上座（寺院中資歷較高的僧人）妄自佔據清凈的住所，引導後輩一同走向惡道嗎？或者畜養貓狗，專門用來捕殺老鼠。牛杖、馬鞭、韁繩、木樁等，這些都屬於惡律儀（違背戒律的行為）。《雜心論》中說：『惡律儀會像流水一樣相續不斷地產生。』《善生論》中說：『如果接受了惡律儀，就會失去善良的戒律。』現在寺廟裡畜養貓狗，並且想要終身這樣做，這不是惡律儀是什麼呢？全寺僧人共同畜養，整個僧團都沒有戒律了。《大集經》中說：『無戒、破戒的人遍滿閻浮提（我們所居住的這個世界）。』或者佛堂、塔廟不加以修繕裝飾，比丘（出家男眾）傲慢無禮，踐踏不合佛法的地方，高聲大笑，做出不合威儀的事情，在寺門前聚眾閑聊，不按時參加集會，自己斷滅正法，對外招致世俗的誹謗。這些都是由於上座、三師（親教師、羯磨阿阇黎、教授阿阇黎）造成的，從而導致佛法衰滅。如果按照常法舉行說戒儀式，每月兩次都堅持遵守，每次到說戒的時候，讓知事者（寺院執事人員）清點僧眾，誰在誰不在，健康的有幾人，需要攙扶才能來的有幾人，可以委託他人代為表決的有幾人。像這樣瞭解清楚后，就讓僧人拂拭塔廟，灑掃寺院，按照說戒的儀軌進行。在鳴鐘之前，眾主（僧團負責人）、上座親自到各個房間巡視，對生病的僧人方便地引導勸慰說：『眾僧清凈地舉行布薩（一種懺悔儀式），凡夫聖人都共同遵守。您雖然臥病在床，能不能盡力禮拜一下呢？努力振作精神，這個身體和心是不可靠的。』或許因此而不能起身，脫離人世，隨業力受生，知道會去哪一道呢？想要再聽戒律，還能有機會嗎？像這樣隨時引導接引。其餘僧人不來，也參照這個例子。五雜教授（可能是某種儀軌或論著）中說，《毗尼母經》（關於戒律的經典）中說：『能勸諫他人的人，有五種情況不需要接受勸諫：一是沒有慚愧心，二是不廣泛學習，三是經常尋找別人的過失，四是喜歡爭鬥，五是想要捨棄佛道。』一定要先向有過失的人徵求同意，然後才能勸諫他。這些眾多的方法，都需要綱維（寺院中的一種職務，負責維持僧團秩序）、大德（有德行的僧人）、住持（寺院負責人）以及有力的護法者才能實行。如果看到僧眾中有過失，不能立即呵斥，而是把他叫到僻靜的地方，一一教誨開示說：『這個地方是我們共同居住的，要和大德們一起維護。末法時代，要以威儀來代表僧人，才能幫助佛陀弘揚教化。』如果在僧眾中 現代漢語譯本
【English Translation】 The monastic supervisor has no teachings. Suddenly hearing of establishing purity is shocking and alarming. Isn't it the case that abbots and senior monks are falsely occupying pure dwellings, leading younger monks down the path of evil? Or raising cats and dogs specifically to kill rats. Cattle prods, horse whips, reins, tethers, and stakes – such things are all evil conduct. The Zaxinlun (Treatise on Various Matters) says: 'Evil conduct flows continuously and becomes established.' The Shansheng Lun (Treatise on the Generation of Good) says: 'If one accepts evil conduct, one loses good precepts.' Now, temples raise cats and dogs, intending to do so for life. What else is this if not evil conduct? The entire community raises them together, and the entire community has no precepts. The Daji Jing (Great Collection Sutra) says: 'Those without precepts and those who break precepts fill Jambudvipa (the world we live in).' Or the Buddha halls and pagodas are not repaired and adorned. Monks are arrogant and disrespectful, trampling on what is not in accordance with the Dharma, laughing loudly, and behaving without proper decorum. They gather and chat at the temple gates, and do not assemble at the proper times, thus extinguishing the true Dharma themselves and inviting worldly slander from outsiders. All of this is caused by the senior monks and the three teachers (preceptor, karmacharya, and acharya), leading to the destruction of the Dharma. If the pratimoksha (code of monastic rules) recitation is performed regularly, observed twice a month, and each time the recitation approaches, the administrators are instructed to take attendance of the monastic community, noting who is present and who is absent, how many are healthy, how many need assistance to come, and how many can give their consent through another. After understanding this, they should have the monks sweep the pagodas and clean the temple grounds, following the pratimoksha recitation procedures. Before the bell is rung, the abbot and senior monks should personally inspect each room, conveniently guiding and encouraging the sick monks, saying: 'The monastic community is purely observing the uposatha (day of renewed commitment), which both ordinary and noble beings observe together. Although you are sick in bed, can you make an effort to bow once? Strive to encourage yourself, for this body and mind are unreliable.' Perhaps because of this, one cannot rise and departs from this world, being reborn according to one's karma. Who knows which path one will take? Will there be another opportunity to hear the precepts? Thus, guide and receive them at all times. If other monks do not come, apply this analogy as well. The Wuza Jiaoshou (Five Mixed Teachings, possibly a ritual or treatise) says, the Vinaya-matrika (Mother of the Vinaya, a text on monastic discipline) says: 'Those who can admonish others need not accept admonishment in five cases: one, those who have no shame; two, those who do not study widely; three, those who constantly seek the faults of others; four, those who like to quarrel; five, those who want to abandon the path.' One must first seek consent from those who have faults before admonishing them. These many methods require the monastic supervisor, virtuous monks, the abbot, and powerful protectors to implement. If one sees faults in the monastic community, one must not immediately scold them, but rather call them to a secluded place and teach them one by one, saying: 'This place is where we live together, and we must maintain it together with the virtuous monks. In the Dharma-ending Age, we must represent the monks with proper decorum in order to help the Buddha propagate the teachings.' If in the monastic community English version
有一行一法勝妙者。令他處遵學。豈得有過令他聞之令生不善自他兩失。今大德有某事。不善不依佛制。愿即改之。欲共相成進以引導後生耳。必是己之弟子眷屬同友對眾訶舉亦得。不得立至四人。以不舉僧也。非法得罪。若有違僧制者。當具委示云。佛以戒法精妙上人行之。我等修學漸染而已。但以時代澆薄教所不施。故佛令立如法僧要勸同隨順。地持亦云。若護僧制等故不依隨。違教得罪。今有某事與制有違。愿隨謫罰應同僧法。亦使將來有犯者為作鑑戒因緣。云云而述。若見造六聚罪者。屏處委示。今與同住。並是宿因。但末劫多障。持戒者少。見造某罪。是實以不。答是實者。依律如法誨示。文云。有二種癡。一不見犯。二犯而不懺。有二種智。反上語之。隨佛語者名真供養。今不肯順。可欲從魔邪。罪不可積。或能轉重(引涅槃文示之)。余經云。一念之惡能開五不善門。一者惡能燒人善根。二從惡更起惡。三為聖人所訶。四退失道果。五死入惡道等。種種示之。若有將被罰者。眾主比丘依律告云。眾僧可畏。具知三藏。有大勢力。道俗欽仰等。猶不捨者又云。彼眾既有大力。若有違犯正教。必舉治汝。又不捨者應言。非唯舉治而已。更奪三十五事。不復往來迎送同僧法事。乃至不足僧數。如是種種示已。
【現代漢語翻譯】 現代漢語譯本：如果有人有一種殊勝巧妙的方法，能夠引導其他地方的人遵從學習，難道會因為讓他人聽到后產生不善，導致自己和他人兩方面都受損失嗎？現在，大德您有某件事，做得不夠好，不符合佛陀的制度，希望您立即改正。我們願意共同幫助您進步，以此來引導後輩。如果是自己的弟子、眷屬或朋友，可以在大眾面前指責他的過失，但不得少於四個人，因為這不是針對整個僧團的舉罪。不符合佛法的行為會招致罪過。如果有人違反僧團的制度，應當詳細說明，並說：『佛陀制定的戒律非常精妙，只有上等根器的人才能完全做到，我們只能通過學習逐漸接近。只是因為現在時代衰敗，教法難以施行，所以佛陀才制定瞭如法的僧團，希望大家共同勸勉，隨順佛法。』《地持經》也說：『如果爲了維護僧團的制度而不依隨佛法，就屬於違背教義，會招致罪過。』現在有某件事與佛陀的制度相違背，希望您接受懲罰，與僧團的法規相同，也讓將來有犯錯的人以此爲鑑戒。』等等這樣陳述。 如果看到有人犯了六聚罪（指僧殘罪、波逸提罪、波羅提提舍尼罪、突吉羅罪、突澀多罪、惡說罪），應當在私下裡詳細地告訴他。現在和他同住，這都是過去的因緣。只是末法時代障礙很多，持戒的人很少。看到他犯了某種罪，要確認是否屬實。如果回答是屬實，就應當依照戒律如法地教誨他。經文說：『有兩種愚癡，一是看不到自己犯錯，二是犯了錯而不懺悔。』有兩種智慧，與此相反。隨順佛陀教誨的，才是真正的供養。現在不肯順從，難道是想要跟隨邪魔外道嗎？罪過不可積累，否則可能會轉為更嚴重的罪過（引用《涅槃經》的經文來開示）。其他經典說，『一念之惡能開啟五種不善之門：一是惡能燒燬人的善根；二是會從惡念引發更多的惡行；三是會被聖人呵斥；四是會退失道果；五是死後會墮入惡道』等等，用種種道理來開示他。 如果有人將要被懲罰，眾主比丘應當依照戒律告訴他：『僧團是令人敬畏的，他們精通三藏，具有強大的力量，受到道俗的欽佩』等等。如果他仍然不悔改，就又說：『僧團既然有強大的力量，如果有人違犯正教，必定會懲治你。』如果仍然不悔改，就應當說：『不僅僅是懲治而已，還會剝奪你三十五種權利，不再與你往來，不再參與僧團的法事，甚至不足以算作僧團的成員。』這樣種種開示之後，再做決定。
【English Translation】 English version: If someone possesses a supremely wonderful method that can lead people in other places to follow and learn, how could it be that allowing others to hear it would generate unwholesomeness, causing loss for both oneself and others? Now, venerable sir, there is a certain matter with which you are not doing well, not conforming to the Buddha's precepts. It is hoped that you will correct it immediately. We are willing to help you progress together, in order to guide future generations. If it is one's own disciple, relative, or friend, one may rebuke their faults in front of the assembly, but it must not be less than four people, because this is not an accusation against the entire Sangha. Actions that do not conform to the Dharma will incur offenses. If someone violates the Sangha's precepts, one should explain in detail, saying: 'The precepts established by the Buddha are extremely subtle, and only those with superior faculties can fully accomplish them. We can only gradually approach them through learning. It is only because the times are now degenerate and the teachings are difficult to implement that the Buddha established the Dharma-abiding Sangha, hoping that everyone will encourage each other and follow the Dharma.' The Yogācārabhūmi-śāstra also says: 'If one does not follow the Dharma in order to protect the Sangha's precepts, it is considered a violation of the teachings and will incur offenses.' Now there is a certain matter that is contrary to the Buddha's precepts. It is hoped that you will accept punishment, in accordance with the Sangha's regulations, and also serve as a warning for those who may commit offenses in the future.' And so on. If one sees someone committing one of the six groups of offenses (referring to saṃghāvaśeṣa (僧殘罪), pāyantika (波逸提罪), prātideśanīya (波羅提提舍尼罪), duṣkṛta (突吉羅罪), durbhāṣita (突澀多罪), and mithyā-ājīva (惡說罪)), one should explain it to them in private. Living with them now is due to past causes. It is just that there are many obstacles in the Dharma-ending age, and few who uphold the precepts. Seeing that they have committed a certain offense, one should confirm whether it is true. If the answer is yes, then one should teach them according to the precepts and in accordance with the Dharma. The text says: 'There are two kinds of ignorance: one is not seeing one's own faults, and the other is committing faults without repenting.' There are two kinds of wisdom, the opposite of this. Those who follow the Buddha's teachings are making true offerings. Now, if one is unwilling to follow, is it that one wants to follow demons and heretics? Offenses should not be accumulated, otherwise they may turn into more serious offenses (citing the Nirvana Sutra to enlighten them). Other sutras say, 'A single thought of evil can open the five gates of unwholesomeness: first, evil can burn a person's roots of goodness; second, more evil actions will arise from evil thoughts; third, one will be rebuked by the sages; fourth, one will lose the fruits of the path; fifth, one will fall into evil realms after death,' and so on, using various reasons to enlighten them. If someone is about to be punished, the chief Bhikshu should tell them according to the precepts: 'The Sangha is awe-inspiring, they are proficient in the Tripitaka, possess great power, and are admired by both lay and monastic people,' and so on. If they still do not repent, then say again: 'Since the Sangha has great power, if someone violates the true teachings, they will surely punish you.' If they still do not repent, one should say: 'It is not just punishment, but also the deprivation of thirty-five rights, no longer interacting with you, no longer participating in the Sangha's Dharma affairs, and even not being counted as a member of the Sangha.' After such various teachings, a decision should be made.
若不受諫。集眾和舉之。然眾貴老宿大德。自力牽課方能進道。必不自知妄攝眷屬。愚叢自守不相長益。號季少也。故律中。阿難頭白而迦葉號為季少訶言。汝眾欲失。汝季少比丘俱不善閉諸根。貪不知足。初夜后夜不能勤修。遍至諸家但行破谷。汝眾當失。以此文證。阿難善知法相。又是無學尚被譏責。自余凡鄙焉可自輕。必欲綱眾於時住持護法者。須自行清慎雅操堅貞。博通律相兼明二乘。識覽時要達究情性者。可準上文一方秉御。
四分律刪繁補闕行事鈔捲上(之二)
四分律刪繁補闕行事鈔捲上(之三)
受戒緣集篇第八(舍戒六念法附)
夫受戒者。超凡鄙之穢流。入聖眾之寶位也。既慕心彌搏。故所緣彌多。以多緣故。法事攸難。以難知故。理須詳撿。而世情塵染每昏教法。為師為匠實易實難。但由習俗生常。不思沿革。恣此無知。亂彼真教。或但執文謹誦非相莫知。或前受遮障無任僧法。或結界漠落成不混然。或僧數薄惡不能生信。或衣缽假借自是非法。如斯師匠秉御誠難。虛受費功唐勞一世。後生還爾。永無出期。故大集經云。我滅度后無戒滿洲。此言必實。深須詳煉。一受已難。不宜再造。故委顯示。至機依準。初明具緣成受。後加教法。初中五緣。一能受有五。一是人
【現代漢語翻譯】 現代漢語譯本：如果（住持）不接受勸諫，就召集大眾共同商議處理這件事。然而大眾往往看重年長的、有德行的人，他們自己努力修行才能進步，必定不能自覺地胡亂攝受眷屬。愚笨的人聚集在一起，故步自封，不能互相促進，這被稱為末世的衰敗現象。所以律藏中記載，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）頭髮都白了，迦葉（Kāśyapa，佛教中的重要人物，以頭陀苦行著稱）還被稱為『季少』，呵斥說：『你們的僧團將要衰敗了！你們這些年輕的比丘都不善於關閉六根，貪得無厭，初夜后夜不能勤奮修行，到處到各家去乞討食物，敗壞佛法。你們的僧團必定要衰敗！』根據這段經文，阿難（Ānanda）精通佛法，而且是無學位的聖者，尚且被批評指責，其餘的凡夫俗子怎麼可以輕視自己呢？如果一定要管理僧眾，那麼當時的住持和護法者，必須自身行為清廉謹慎，品行高雅，操守堅定，廣泛通曉戒律，兼通二乘佛法，瞭解時局的需要，通達人情世故，才可以按照上面的標準來管理僧眾。
《四分律刪繁補闕行事鈔》捲上（之二）
《四分律刪繁補闕行事鈔》捲上（之三）
受戒緣集篇第八（附舍戒六念法）
受戒這件事，是超越凡夫俗子的污穢，進入聖賢僧眾的寶貴地位。既然仰慕佛法的心非常迫切，那麼所涉及的因緣就非常多。因為因緣很多，所以法事就很難辦成。因為難以瞭解，所以理應詳細審查。然而世俗的情感和塵世的污染常常使教法變得昏暗。做師父或工匠，說容易也容易，說難也難。只是由於習慣成自然，不思考沿革變化，放縱這種無知，擾亂真正的教法。有些人只是執著于文字，謹慎地誦讀，卻不知道戒相是什麼；有些人之前受過遮障，沒有資格接受僧團的法事；有些人結界的儀式草率，成不成都不清楚；有些僧團人數稀少，品行惡劣，不能使人生起信心；有些人的衣缽是借來的，本身就是非法的。像這樣的師父和工匠，要管理僧眾實在太難了。虛假地受戒，浪費時間和精力，白白勞累一輩子，後世還會這樣，永遠沒有出頭的日子。所以《大集經》中說：『我滅度后，沒有戒律圓滿的洲。』這句話必定是真實的，必須深入詳細地考察。受戒這件事已經很難了，不應該再次造作錯誤。所以詳細地顯示出來，作為後世的依據。首先說明具備因緣才能成就受戒，然後加上教法。最初的五種因緣，一是能受戒的人有五種條件：一是人。
【English Translation】 English version: If (the abbot) does not accept advice, then gather the assembly to discuss and handle the matter together. However, the assembly often values the elderly and virtuous, who can only progress through their own diligent practice, and will certainly not consciously accept followers indiscriminately. Foolish people gather together, clinging to their own ways and not benefiting each other, which is called the decline of the Dharma in the degenerate age. Therefore, the Vinaya records that Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory) had white hair, and Kāśyapa (an important figure in Buddhism, known for his ascetic practices) was still called 'Junior,' scolding: 'Your Sangha is about to decline! You young Bhikshus are not good at closing the six senses, are greedy and insatiable, cannot diligently practice in the early and late nights, and go everywhere to beg for food, ruining the Dharma. Your Sangha will surely decline!' According to this passage, Ānanda (Ānanda) was proficient in the Dharma and was a saint without further learning, yet he was criticized and blamed. How can the rest of the ordinary people underestimate themselves? If one must manage the Sangha, then the abbot and Dharma protectors of the time must be pure and cautious in their own conduct, have elegant character, firm integrity, be widely versed in the Vinaya, be proficient in both the Two Vehicles of Buddhism, understand the needs of the times, and be versed in human affairs, so that they can manage the Sangha according to the above standards.
Shifenlü Shanfan Buque Xingshichao, Scroll 1 (Part 2)
Shifenlü Shanfan Buque Xingshichao, Scroll 1 (Part 3)
Chapter 8 on the Collection of Conditions for Receiving Precepts (Attached: Six Recollections for Abandoning Precepts)
Receiving precepts is to transcend the defilements of ordinary people and enter the precious position of the Sangha of sages. Since the heart that admires the Dharma is very eager, the conditions involved are very numerous. Because there are many conditions, it is difficult to accomplish the Dharma affairs. Because it is difficult to understand, it is reasonable to examine in detail. However, worldly emotions and worldly defilements often obscure the Dharma. Being a teacher or craftsman is easy and difficult. It is only because of habit that one does not think about changes and allows this ignorance to disrupt the true Dharma. Some people only cling to the words, carefully reciting them, but do not know what the characteristics of the precepts are; some people have previously received obstacles and are not qualified to receive the Sangha's Dharma affairs; some people's boundary-setting rituals are perfunctory, and it is unclear whether they are successful or not; some Sanghas have few members and bad conduct, and cannot inspire faith; some people's robes and bowls are borrowed, which is itself illegal. It is really too difficult for such teachers and craftsmen to manage the Sangha. Falsely receiving precepts, wasting time and energy, laboring in vain for a lifetime, and the next life will be the same, with no hope of getting out. Therefore, the Mahasamghata Sutra says: 'After my Parinirvana, there will be no continent with complete precepts.' This statement must be true and must be examined in depth and detail. Receiving precepts is already difficult, and one should not create mistakes again. Therefore, it is shown in detail as a basis for future generations. First, it is explained that having the conditions is necessary to accomplish receiving precepts, and then the teachings are added. The initial five conditions are: first, the person who can receive the precepts has five conditions: first, a person.
道。以人中受得余道成難故。僧祇云。若減七十。不能作事不得受之。若過七十。出家時過一向不合。廣如沙彌法中。二諸根具足。謂身具眾惡。病患聾盲百遮等類。律中廣列一百四十餘種。並不應法。準以求之。則聾啞狂亂定不發戒。餘者通濫有得不得。如義鈔中。三身器清凈。謂俗人已來至於將受。無十三難等雜過。四出家相具律云。應剃髮披袈裟與出家人同等。五得少分法。謂曾受十戒也。律云。不與沙彌戒與受具者。得戒得罪。第二所對有六。一結界成就。以羯磨所託必依法界。若作不成。后法不就。故須深明界相善達是非訪問元結是誰。審知無濫。方可依準。不然舍已更結。比人行事多不遵用。輒爾寺外結小界受。此是非法。如上已明。必有此緣。結大界無爽。若依毗尼母云。直結小界不以大界圍繞。亦不得受。中國諸師行事受戒大有尊重。故傳中。凡有受者。多駕船江中作法。人問其故。答云。結界如法者少。恐別眾非法不成受戒。餘事容可再造。不成無多過失。夫欲紹隆佛種為世福田者。謂受具戒。不宜輕脫。故在靜處事必成就。二有能秉法僧。由羯磨非別人所秉。三數滿如法。若少一人非法毗尼。今言少者。非謂頭數不滿也。謂作法者至時緣起別眾非法等如足數所明。文云自今已去十僧受具故。此據
【現代漢語翻譯】 現代漢語譯本 道。因為在人道中獲得其他道業成就很難。僧祇中說，如果年齡小於七十歲，不能從事事務，不得接受具足戒。如果超過七十歲，出家時已經超過年齡，一概不合規。詳細情況見《沙彌法》。 二、諸根具足。指身體具備，沒有各種惡疾、病患、聾盲等障礙。律中詳細列舉了一百四十餘種情況，都不符合規定。根據這些標準來判斷，聾啞和精神錯亂的人肯定不能發戒。其餘情況則比較複雜，有的可以，有的不可以，如《義鈔》中所述。 三、身器清凈。指從俗人到即將受戒時，沒有十三難等雜亂的過失。 四、出家相具。律中說，應該剃髮、披袈裟，與出家人相同。 五、得少分法。指曾經受過十戒。律中說，不給沙彌戒而直接給具足戒的人，得戒也得罪。 第二，所對境有六個方面： 一、結界成就。因為羯磨所依託的必須是如法的界。如果結界不成功，後面的法事就無法進行。所以必須深入瞭解界的相狀，善於辨別是非，詢問最初結界的人是誰，仔細瞭解沒有錯漏，才可以依據。不然，捨棄已有的界重新結界。現在的人行事大多不遵守這些規定，隨便在寺外結一個小界就受戒，這是非法的，如上文已經說明。如果有必要，必須結大界，這樣才不會有錯。如果依據《毗尼母經》所說，直接結小界而不以大界圍繞，也是不可以受戒的。中國古代的法師們對於受戒非常重視，所以在傳記中，凡是受戒的人，大多在江中駕船作法。有人問他們原因，回答說，如法結界的人很少，恐怕別眾非法，導致受戒不成功。其他事情還可以重新再做，不成功也沒有太多過失。想要紹隆佛種，成為世人的福田，也就是受具足戒，不應該輕率。所以在安靜的地方進行，事情必定能夠成就。 二、有能秉法的僧人。因為羯磨不能由其他人來主持。 三、人數滿足且如法。如果缺少一人，就是非法的毗尼。這裡所說的缺少，不是指人數不夠，而是指作法的人在特定情況下，因為緣起而別眾，導致非法等情況，如足數所說明的。經文中說，從今以後，十個僧人才能受具足戒，這是根據……
【English Translation】 English version The Way. It is difficult to achieve other paths in the human realm. The Saṃghika states that if one is under seventy, unable to perform duties, they should not receive ordination. If over seventy, having exceeded the age at the time of leaving home, it is entirely unsuitable. This is detailed in the Śrāmaṇera Vinaya. 2. Complete Faculties (Indriya-sampanna): This refers to having a complete body, free from various afflictions, illnesses, deafness, blindness, and other impediments. The Vinaya extensively lists over one hundred and forty types of such conditions, all of which are considered inappropriate. Based on these standards, those who are deaf, mute, or mentally deranged are definitely unable to receive the precepts. Others are more ambiguous, with some being eligible and others not, as described in the 'Commentary on Meaning' (Yi Chao). 3. Pure Vessel (Śarīra-śuddha): This means that from the time as a layperson until the point of receiving ordination, there are no miscellaneous transgressions such as the thirteen difficulties (trayodaśa āpattis). 4. Possessing the Appearance of a Mendicant (Pravrajita-lakṣaṇa-sampanna): The Vinaya states that one should have their head shaved, wear the monastic robes (kasaya), and be equal to other renunciants. 5. Having Obtained a Portion of the Dharma (Alpa-dharma-prāpta): This refers to having previously received the ten precepts (daśa-śīla). The Vinaya states that giving full ordination to someone without first giving them the Śrāmaṇera precepts results in both merit and demerit. Secondly, there are six aspects to the object (ālambana): 1. Accomplishment of the Boundary (Sīmā-siddhi): Because the Karma (karma) must rely on a lawful boundary (sīmā). If the boundary is not properly established, subsequent procedures cannot be carried out. Therefore, one must deeply understand the characteristics of the boundary, be skilled in discerning right from wrong, inquire about who originally established the boundary, and carefully ensure there are no errors before relying on it. Otherwise, abandon the existing boundary and establish a new one. Nowadays, people often do not follow these regulations, casually establishing a small boundary outside the temple to receive ordination. This is unlawful, as explained above. If necessary, a large boundary must be established to avoid errors. According to the Vinaya-matrika, directly establishing a small boundary without surrounding it with a large boundary is also not permissible for receiving ordination. Ancient Chinese masters greatly respected the practice of receiving ordination, so in biographies, those receiving ordination often performed the ceremony on a boat in the river. When asked why, they replied that few people establish boundaries lawfully, fearing that a separate assembly (bhinna-saṃgha) would be unlawful, leading to unsuccessful ordination. Other matters can be redone, and failure does not result in much fault. Those who wish to propagate the Buddha's lineage and become a field of merit for the world, that is, receive full ordination, should not be careless. Therefore, it should be conducted in a quiet place to ensure success. 2. Having Monks Capable of Upholding the Dharma (Dharma-dhara-saṃgha): Because the Karma cannot be presided over by just anyone. 3. The Number is Complete and Lawful (Saṃkhyā-pūrṇa-dharma): If one person is missing, it is an unlawful Vinaya. The term 'missing' here does not refer to an insufficient number of people, but rather to situations where those performing the procedure, due to circumstances, separate from the assembly (bhinna-saṃgha), leading to unlawfulness, as explained in the section on the complete number. The text states that from now on, ten monks are required to give full ordination, according to...
中國以明。邊方無僧。曲開五人持律得受。若後有僧。用本開法。得戒得罪者。此十誦所列。四界內盡集和合。文云更無方便得別眾故。五有白四教法。則除顛倒錯脫說不明瞭等。六資緣具足。文中無衣缽。及借者不名受具。第三發心乞受。文云不乞者無心者不成故。第四心境相應。文云眠醉狂人及無心而受等是心不當境。復以文云白四羯磨不如白法作白。不如羯磨法作等。及前僧非法。不令受者起心。即是境不稱心也。薩婆多雲。若殷重心受。則有無教。若輕心受。但有其教無無教也。第五事成究竟。始從請師終至白四。九法往來片無乖各。界非別眾。僧無不足。羯磨無非。受者心至則成受也。與上相違則成非法。今引文證。母論云。五緣得成。一和尚如法。二二阿阇梨如法。三七僧清凈。四羯磨成就。五眾僧和合與欲。多論云。若受者在家受五戒八戒。出家受十戒。隨五戒破一重。受八戒不得。乃至不得受具足及作和尚。即十三難中初難攝。必有受者。前準上緣。必不堪任。聖教不許。二加法中分二。初緣起方便。二明體用。若集僧羯磨方法如前篇中。故重明之。以事大故也。緣中有十。一受者得法以不四律所明必須十戒於前后聽受具。文中不與受十戒。眾僧得罪。多雲。所以制十戒者。為染習佛法故。不同外道
【現代漢語翻譯】 現代漢語譯本 中國現在正處於黎明時分。邊遠地區沒有僧侶。勉強找到五個人能夠持守戒律並接受具足戒。如果以後有僧侶，沿用最初這五人傳授戒律的方法。凡是得到戒律或者觸犯戒律的，都按照《十誦律》所列出的規定處理。在規定的戒律範圍（四界）內，所有僧侶都要聚集在一起，共同決議，因為經文上說沒有其他方法可以組成別眾（不合規的僧團）。 這五人需要懂得白四羯磨（一種佛教儀式）的教法，以避免出現顛倒、錯漏、遺漏或解釋不清等情況。六是資緣具足，經文中沒有提到衣缽，如果借用衣缽，則不能算是真正受具足戒。第三是發心乞受，經文上說不請求受戒或者沒有受戒的意願，是不能成就的。第四是心境相應，經文上說，睡眠、醉酒、瘋狂的人以及沒有受戒意願的人，他們的心與戒律的境界不相應。經文中還說，白四羯磨不如白法（簡單的宣告），不如羯磨法（正式的羯磨儀式）等等。如果之前的僧侶不合法，不能讓受戒者生起信心，這就是境界與內心不相應。薩婆多部（一切有部）認為，如果以殷重的心接受戒律，就會有無教（一種無形的戒體力量）；如果以輕慢的心接受戒律，就只有教（戒律的教條），而沒有無教。第五是事情圓滿究竟，從請求授戒的法師開始，到完成白四羯磨，九種法事往來沒有絲毫差錯。戒律的範圍不是別眾，僧侶的數量沒有不足，羯磨的儀式沒有錯誤，受戒者的心意真誠，這樣才能成就受戒。與以上情況相反，就是非法的受戒。 現在引用經文來證明。《母論》中說，五種因緣具足才能成就受戒：一是和尚如法，二是兩位阿阇梨如法，三是七位僧侶清凈，四是羯磨成就，五是眾僧和合同意。多論中說，如果受戒者在家時受過五戒或八戒，出家后受十戒，如果五戒中破了任何一條重戒，就不能受八戒，乃至不能受具足戒，也不能做和尚。這就是十三難中的第一個難。如果一定要讓這樣的人受戒，按照上面的因緣來看，必定是不堪勝任的，聖教是不允許的。二、加法中分為兩個部分：一是緣起方便，二是闡明體用。如果聚集僧侶進行羯磨的方法，就像前面的章節中所說的那樣，所以再次說明，因為這件事非常重要。緣起中有十個方面：一是受戒者得到佛法，按照四律所說，必須在前後聽受十戒。經文中如果不給予受戒者十戒，眾僧就會有罪過。多論中說，制定十戒的原因，是爲了讓受戒者薰染佛法，與外道不同。
【English Translation】 English version It is dawn in China. There are no monks in the border regions. Barely five people can uphold the precepts and receive full ordination. If there are monks later, they should use the method of these original five to transmit the precepts. Those who receive the precepts or violate them should be dealt with according to the rules listed in the 'Ten Recitation Vinaya' (十誦律, Shí Sòng Lǜ). Within the defined boundary (four boundaries), all monks must gather together to make decisions, because the scripture says there is no other way to form a separate assembly (別眾, bié zhòng) (an irregular monastic group). These five people need to understand the teachings of the 'White Four Karmas' (白四羯磨, bái sì jiémó) (a type of Buddhist ritual) to avoid errors such as inversion, mistakes, omissions, or unclear explanations. Six is having sufficient resources and conditions. The text does not mention robes and bowls; if robes and bowls are borrowed, it does not count as truly receiving full ordination. Third is generating the intention to request ordination. The text says that those who do not request ordination or do not have the intention to receive ordination cannot succeed. Fourth is the correspondence of mind and state. The text says that people who are sleeping, drunk, insane, or do not have the intention to receive ordination, their minds do not correspond to the state of the precepts. The text also says that the 'White Four Karmas' is not as good as the 'White Dharma' (白法, bái fǎ) (simple declaration), not as good as the 'Karma Dharma' (羯磨法, jiémó fǎ) (formal Karma ritual), etc. If the previous monks are not legitimate and cannot inspire faith in the ordinand, then the state does not match the mind. The Sarvastivada (一切有部, Yīqiè Yǒu Bù) school believes that if one receives the precepts with a sincere mind, there will be 'non-teaching' (無教, wú jiào) (a kind of invisible power of the precepts); if one receives the precepts with a disrespectful mind, there will only be 'teaching' (教, jiào) (the doctrines of the precepts), but no 'non-teaching'. Fifth is the complete accomplishment of the matter, from requesting the ordination master to completing the 'White Four Karmas', the nine Dharma affairs come and go without any discrepancies. The boundary of the precepts is not a separate assembly, the number of monks is not insufficient, the Karma ritual is without error, and the ordinand's mind is sincere, then the ordination is accomplished. The opposite of the above situation is an illegal ordination. Now, let's cite scriptures to prove it. The 'Mother Treatise' (母論, Mǔ Lùn) says that five conditions must be met to accomplish ordination: first, the Upadhyaya (和尚, héshàng) (ordination master) is in accordance with the Dharma; second, the two Acharyas (阿闍梨, āshélí) (preceptors) are in accordance with the Dharma; third, the seven monks are pure; fourth, the Karma is accomplished; fifth, the Sangha (僧伽, sēngqié) (monastic community) harmoniously agrees. The 'Multi-Treatise' (多論, Duō Lùn) says that if the ordinand has taken the five precepts or eight precepts at home, and then takes the ten precepts after leaving home, if any of the five precepts are broken, one cannot take the eight precepts, and cannot even receive full ordination, nor can one become an Upadhyaya. This is the first of the thirteen difficulties. If one insists on ordaining such a person, according to the above conditions, they must be incompetent, and the holy teachings do not allow it. Two, in the addition of the Dharma, it is divided into two parts: first, the arising conditions and means; second, clarifying the substance and function. If the method of gathering monks to perform Karma is as described in the previous chapter, so it is explained again, because this matter is very important. There are ten aspects in the arising conditions: first, the ordinand obtains the Dharma, according to the Four Vinayas (四律, Sì Lǜ), one must listen to and receive the ten precepts before and after. If the text does not give the ordinand the ten precepts, the Sangha will be guilty. The 'Multi-Treatise' says that the reason for establishing the ten precepts is to allow the ordinand to be influenced by the Buddha-dharma, which is different from the external paths.
一往頓受。佛法不爾。猶如大海漸深漸入。二明請師法。初請和尚者。以是得戒根本。若無此人。承習莫由。闕于示導不相生長。必須請之。善見論云。以不請故多造非法。諸師訶責。反云。誰請大德為我和尚。佛因制之。若不請者不得與受得罪。四分請法不云僧屏。計理別處預請。何損大理。今在眾中者。十誦云。令受戒人先入僧中。教使次第頭面一一禮僧足已。然後請之。僧祇云今從尊求和尚等。五分云。請和尚時兩手捧足。當具修如上至和尚前。旁人教云。所以請和尚者。此是得戒根本。所歸投處。種種隨機已計。汝自陳不解。故教也。文云。大德一心念。我某甲今請大德為和尚。愿大德為我作和尚。我依大德故得受具足戒。慈愍故(三說)。僧祇云。眾中三請已。和尚應語發彼喜心。四分云。答言可爾教授汝清凈莫放逸。弟子答雲頂戴持。下文更有十種答法。問沙彌戒時已曾請訖。今何重請。答以容改轉不用本師。又沙彌時請。初來為受十戒。今者沙彌為受具戒。受法不同。或可和尚無德不合相攝。故二對請之。次請二師。律無正文。據佛阿毗曇中。亦有請法。文非巧勝故不抄出。即準和尚例通請之。應具儀至師前旁人示語云。羯磨戒師阿阇梨者受戒正緣。若無此人秉于聖法。則法界善法無由得生。故須增上
【現代漢語翻譯】 現代漢語譯本 『一往頓受』（一下子全部接受）。佛法不是這樣，猶如大海，是逐漸加深、逐漸進入的。第二是說明請師之法。首先是請和尚（Upadhyaya，親教師），因為他是得戒的根本。如果沒有這個人，就無從承習佛法。缺少他的指導，善法就不能生長。所以必須請和尚。《善見論》說：『因為不請和尚，所以很多人造作非法之事。諸位法師呵責他們，他們反而說：誰請大德做我的和尚？』佛因此制定戒律：如果不請和尚，就不得為人授戒，否則有罪。《四分律》中請法沒有說要避開大眾。考慮到在別處預先請求，對大義沒有什麼損害。現在在眾人之中請和尚，是因為《十誦律》說：『讓受戒的人先進入僧團中，教導他依次頭面頂禮每一位僧人的腳，然後請和尚。』《僧祇律》說：『現在我從尊者處請求做我的和尚等。』《五分律》說：『請和尚時，用兩手捧住和尚的腳。應當如上面所說的那樣，到和尚面前。』旁邊的人教導說：『之所以要請和尚，是因為他是得戒的根本，是所歸投之處。』種種隨機應變，是因為考慮到你（受戒者）自己說不明白，所以才教你。經文說：『大德一心念，我某甲（自稱）現在請大德做我的和尚，愿大德為我做和尚，我依靠大德的緣故才能得到具足戒，請您慈悲憐憫我。』（重複三遍）。《僧祇律》說：『在眾人中重複請求三遍后，和尚應該回答，以引發他的歡喜心。』《四分律》說：『回答說：可以，我會教授你清凈的戒律，不要放逸。』弟子回答說：『頂戴奉持。』下文還有十種回答的方法。問：受沙彌戒時已經請過和尚了，現在為什麼還要重新請？答：因為有可能更換和尚，不用原來的和尚。而且沙彌時請和尚，最初是爲了受十戒；現在受沙彌戒是爲了受具足戒，受法不同。或者因為原來的和尚沒有德行，不適合攝受你，所以要再次請和尚。其次是請二位阿阇梨（Acharya，軌範師）。戒律中沒有明確的條文，但根據《佛阿毗曇》中，也有請阿阇梨的方法。因為文辭不夠巧妙，所以不抄錄出來。可以參照請和尚的例子來請阿阇梨。應當按照儀軌到阿阇梨面前，旁邊的人提示說：『羯磨阿阇梨（Karma-acharya，羯磨阿阇梨）和戒師阿阇梨（Vinaya-acharya，毗奈耶阿阇梨）是受戒的正因緣。如果沒有這些人來秉持聖法，那麼法界的善法就無法產生。所以必須增上（恭敬）。』
【English Translation】 English version 『I-wang dun shou』 (receiving everything at once). The Buddha-dharma is not like that; it is like the ocean, gradually deepening and gradually entering. The second is to explain the method of inviting teachers. First is inviting the Upadhyaya (和尚, close teacher), because he is the root of obtaining precepts. Without this person, there is no way to inherit and learn the Dharma. Lacking his guidance, good Dharma cannot grow. Therefore, it is necessary to invite the Upadhyaya. The 『Shan-Jian-Lun』 (善見論) says: 『Because of not inviting the Upadhyaya, many people commit unlawful acts. The Dharma masters rebuke them, and they retort: Who invited the great virtuous one to be my Upadhyaya?』 The Buddha therefore established the precepts: If one does not invite the Upadhyaya, one must not give precepts to others, otherwise one is guilty. The method of inviting in the 『Si-Fen-Lu』 (四分律) does not say to avoid the assembly. Considering that requesting in advance elsewhere does not harm the great meaning. Now, inviting the Upadhyaya in the assembly is because the 『Shi-Song-Lu』 (十誦律) says: 『Let the person receiving the precepts first enter the Sangha, and teach him to prostrate his head and face at the feet of each monk in order, and then invite the Upadhyaya.』 The 『Seng-Qi-Lu』 (僧祇律) says: 『Now I request from the venerable one to be my Upadhyaya, etc.』 The 『Wu-Fen-Lu』 (五分律) says: 『When inviting the Upadhyaya, hold the Upadhyaya's feet with both hands. One should go before the Upadhyaya as described above.』 The person beside instructs: 『The reason for inviting the Upadhyaya is because he is the root of obtaining precepts, the place to turn to.』 All kinds of expedient measures are taken because it is considered that you (the precept receiver) yourself cannot explain clearly, so you are taught. The text says: 『Great virtuous one, with one mind, I, so-and-so (self-name), now invite the great virtuous one to be my Upadhyaya, may the great virtuous one be my Upadhyaya, I rely on the great virtuous one to obtain the complete precepts, please have compassion on me.』 (Repeat three times). The 『Seng-Qi-Lu』 (僧祇律) says: 『After repeating the request three times in the assembly, the Upadhyaya should answer to evoke his joy.』 The 『Si-Fen-Lu』 (四分律) says: 『Answer: It is possible, I will teach you pure precepts, do not be lax.』 The disciple answers: 『I will uphold it with the top of my head.』 There are ten more methods of answering in the following text. Question: When receiving the Shramanera (沙彌) precepts, the Upadhyaya has already been invited, why is it necessary to invite again now? Answer: Because it is possible to change the Upadhyaya, not using the original Upadhyaya. Moreover, inviting the Upadhyaya when a Shramanera is initially for receiving the ten precepts; now receiving the Shramanera precepts is for receiving the complete precepts, the method of receiving is different. Or because the original Upadhyaya does not have virtue and is not suitable to receive you, so it is necessary to invite the Upadhyaya again. Secondly, invite the two Acharyas (阿阇梨, teachers). There are no clear provisions in the precepts, but according to the 『Fo-A-Pi-Tan』 (佛阿毗曇), there is also a method of inviting the Acharya. Because the wording is not skillful enough, it is not copied out. You can refer to the example of inviting the Upadhyaya to invite the Acharya. One should follow the ritual to go before the Acharya, and the person beside prompts: 『The Karma-acharya (羯磨阿阇梨) and the Vinaya-acharya (戒師阿阇梨) are the direct causes for receiving the precepts. If there are no such people to uphold the holy Dharma, then the good Dharma of the Dharma realm cannot arise. Therefore, it is necessary to increase (respect).』
重心於戒師所方發無作。種種說已教云。大德一心念。我某甲今請大德為羯磨阿阇梨。愿大德為我作羯磨阿阇梨。我依大德故得受具足戒。慈愍故(三說)。次請教授師。亦具修至前。旁人教云。由此人為汝教授引導開解。令至僧中。發汝具戒緣起方便並因此師。重心請者方乃發戒。文如羯磨師法。但以教授阿阇梨為異。次請七證師。義須準請。以羯磨法非是獨秉。必取此人證無錯謬。十誦正則理例請之。則受者生善。前師心重。彼此俱和。豈非同法。世多不行但自滅法。若論發戒功。與三師齊德。何為不請之乎。可準三師而請。必在大眾多僧亦未必通限。更明十師成不之相。四分云。弟子知和尚犯戒。知不應如是人邊受。亦知雖受不得戒。如此具知則不成受。反上成也。余之九師律無正文。準可知也。若和尚犯重而羯磨師知亦不成受。以了知所牒非比丘用故。若十師之內互知犯重法亦不成。並了知犯者不得共住。知何不該。若據律文。弟子知和尚破戒。未顯輕重。準義詳之。乃至犯吉羅者亦不成受。以犯威儀不應師德。知不得戒強受不成。由無心故。既知必須見聞清凈預須選擇。文云。令選擇取也。和尚德者差互不同。律中所列百三十餘種。十夏一種必須限定。余之德相如師資法中。故九夏和尚受戒得罪。二種阇梨
【現代漢語翻譯】 現代漢語譯本 重心在於戒師所發的無作戒體。種種開示之後，教導說：『大德，請您一心憶念。我某甲現在禮請大德作為我的羯磨阿阇梨（羯磨導師）。愿大德為我作羯磨阿阇梨。我依靠大德的緣故，才能得到具足戒。懇請您慈悲憐憫（重複三次）。』 接下來禮請教授師。也完全按照之前的儀軌進行。旁邊的人教導說：『這位大德將作為您的教授師，引導您、開解您，使您進入僧團。您獲得具足戒的緣起和方便都依靠這位老師。』 以恭敬的心情禮請教授師，然後才開始發戒。儀軌如同羯磨師的儀軌，只是將『羯磨阿阇梨』改為『教授阿阇梨』。 接下來禮請七位證戒師。意義上必須按照儀軌禮請。因為羯磨法不是一個人可以主持的，必須選取這些證戒師來證明沒有錯誤。按照《十誦律》的原則和慣例來禮請他們，那麼受戒者就會生起善念，前三師也會更加重視，彼此都和諧，這難道不是共同遵循佛法嗎？ 世俗大多不這樣做，實際上是自己斷滅佛法。如果論及發戒的功德，七證師與三師的功德是同等的，為什麼不禮請他們呢？可以參照禮請三師的儀軌來禮請七證師。一定是在大眾僧團中，也不必完全限制人數。 進一步說明十師成就或不成就受戒的情況。《四分律》說：『弟子知道和尚（Upadhyaya，親教師）犯戒，知道不應該在這種人身邊受戒，也知道即使受戒也得不到戒體。』如果像這樣完全知情，那麼就不能成就受戒。反之，如果不知情，則可以成就受戒。 其餘九師的情況，律典沒有明確的條文，可以參照上述情況來理解。如果和尚犯了重罪，而羯磨師也知道，那麼也不能成就受戒，因為羯磨師明知所依據的不是比丘的身份。 如果十師之內，互相知道有人犯了重罪，也不能成就受戒。並且知道犯戒者不得共同居住。知道什麼情況不包括在內呢？如果根據律文，弟子知道和尚破戒，沒有明確說明是輕罪還是重罪，根據意義詳細推斷，乃至犯了吉羅（輕罪）也不能成就受戒，因為觸犯威儀不符合師長的德行。知道不能得戒而強行受戒，也不能成就，因為沒有至誠的心。 既然知道這些，就必須見聞清凈，預先選擇。律文中說：『要讓人選擇。』和尚的德行要求各有不同，律中所列有一百三十多種，十夏（戒臘十年）是一種必須限定的條件，其餘的德行要求如同《師資法》中所說。所以九夏的和尚為人受戒會得罪，兩種阇梨（Acariya，阿阇梨）也是如此。
【English Translation】 English version The focus is on the unexpressed precepts (Wu-Zuo) generated by the Preceptor. After various explanations, the teaching says: 'Virtuous One, please concentrate your mind. I, so-and-so, now invite the Virtuous One to be my Karma Acariya (Karma Teacher). May the Virtuous One act as my Karma Acariya. I rely on the Virtuous One to obtain the complete precepts. Please have compassion (said three times).' Next, invite the Professing Teacher. Follow the same procedure as before. Someone nearby instructs: 'This person will be your Professing Teacher, guiding you, explaining to you, and leading you into the Sangha. Your origination and means of obtaining the complete precepts depend on this teacher.' Invite the Professing Teacher with reverence, and then begin the precept transmission. The procedure is the same as for the Karma Teacher, except that 'Karma Acariya' is replaced with 'Professing Acariya'. Next, invite the seven Certifying Teachers. In meaning, the invitation must follow the proper procedure. This is because the Karma procedure cannot be conducted by one person alone; these Certifying Teachers must be selected to certify that there are no errors. Inviting them according to the principles and practices of the Dasasāhasrika-sūtra (Ten-Recitation Vinaya) will generate good thoughts in the recipient, and the first three teachers will also take it more seriously. If everyone is harmonious, isn't this following the Dharma together? Most people in the world do not do this, which is actually destroying the Dharma themselves. If we talk about the merit of precept transmission, the merit of the seven Certifying Teachers is equal to that of the three teachers. Why not invite them? You can refer to the procedure for inviting the three teachers to invite the seven Certifying Teachers. It must be in the assembly of the Sangha, and there is no need to completely limit the number of people. Further clarify the circumstances under which the ten teachers' participation results in the successful or unsuccessful reception of precepts. The Sarvāstivāda Vinaya says: 'If the disciple knows that the Upadhyaya (Preceptor) has violated the precepts, knows that one should not receive precepts from such a person, and also knows that even if one receives precepts, one will not obtain the precept body,' then if one is fully aware of this, the reception of precepts cannot be accomplished. Conversely, if one is unaware, the reception of precepts can be accomplished. For the other nine teachers, there are no explicit provisions in the Vinaya, but one can understand them by referring to the above situation. If the Preceptor has committed a serious offense and the Karma Teacher knows about it, then the reception of precepts cannot be accomplished, because the Karma Teacher knows that the basis being relied upon is not the status of a Bhikkhu. If, among the ten teachers, they mutually know that someone has committed a serious offense, the reception of precepts cannot be accomplished. And they know that the offender must not live together. What kind of knowledge is not included? If according to the Vinaya text, the disciple knows that the Preceptor has broken the precepts, without explicitly stating whether it is a minor or serious offense, according to the meaning and detailed deduction, even committing a Dukkrata (minor offense) will prevent the reception of precepts from being accomplished, because violating the demeanor does not conform to the virtue of a teacher. Knowing that one cannot obtain the precepts and forcibly receiving them will also not be accomplished, because there is no sincere mind. Since one knows these things, one must have pure seeing and hearing, and choose in advance. The Vinaya text says: 'Let people choose.' The requirements for the Preceptor's virtue vary, and the Vinaya lists more than one hundred and thirty kinds. Ten Vassa (ten years of monastic life) is a mandatory condition, and the remaining requirements for virtue are as described in the 'Teacher-Disciple Dharma'. Therefore, a Preceptor with nine Vassa will incur offense for giving precepts to others, and the two kinds of Acariya (Teachers) are the same.
五夏已上。律云多己五歲也。余師隨夏多少。統明師義。幸有老宿碩德則生善於后。五百問云。比丘五臘不滿度弟子。知非而度。犯墮。弟子不知是非。得戒。若知不得戒。明瞭論疏。若已得五夏。為受大戒作證人及作威儀師。七夏已去得作羯磨阇梨。既是師位。故不得互共同床坐。三教發戒緣。薩婆多雲。凡受戒法先與說法引導開解。令一切境上起慈愍心便得增上戒。就文如此。今以事求。初明緣境。后明心量。初中所發戒相乃有無量。由未受戒前惡遍法界。今欲進受。翻前惡境並起善心。故戒發所因還遍法界。若隨境論。別鈔應有三十餘紙。要而言之。不過情與非情。空有二諦滅理涅槃佛說聖教文字卷軸形像塔廟地水火風虛空識等。法界為量。並是戒體。故善生云。眾生無邊故戒亦無邊。薩婆多雲。非眾生上亦得無量。如十方大地。下至空界。若傷如塵。並得其罪。今翻為戒善。故遍陸地。即善生言。大地無邊戒亦無邊。草木無量。海水無邊。虛空無際。戒亦同等。薩婆多雲。新受戒人與佛戒齊德也。以此而推。出家僧尼真是功德善法之聚。位尊人天。良由於此。不論受而具持功德難數。若毀破者猶利無邊。故十輪云。破戒比丘雖是死人。是戒餘力猶能示於人天道行。猶如牛黃麝香燒香等喻。佛因說偈。瞻卜華雖
【現代漢語翻譯】 現代漢語譯本：五夏（指出家受戒后的年資）以上。律中說多於五年。其餘的老師根據夏臘的多少，統一闡明老師的意義。如果幸運地有年長的有德長老，那麼後來的人就能產生善行。《五百問》中說，比丘五夏未滿就度弟子，明知不合規矩而度，犯墮罪。弟子如果不知是非，可以得戒；如果知道，就不得戒。《明瞭論疏》中說，如果已經有五夏，可以為受大戒的人作證人，以及作威儀師。七夏以上可以作羯磨阇梨（受戒和尚）。既然是師父的地位，所以不得互相共同床坐。《三教發戒緣》中，《薩婆多論》說，凡是受戒的法，先要說法引導開解，令一切境界上生起慈悲憐憫之心，便能得到增上的戒。經文是這樣說的，現在用事來求證。首先闡明緣境，然後闡明心量。最初所發的戒相乃有無量。由於未受戒前，惡遍法界，現在想要進受，翻轉之前的惡境，並生起善心，所以戒發所因還遍法界。如果隨境而論，別鈔應該有三十餘紙。總而言之，不過是有情與非情，空有二諦，滅理涅槃，佛說聖教文字卷軸形像塔廟地水火風虛空識等，以法界為量，都是戒體。所以《善生經》說，眾生無邊，所以戒也無邊。《薩婆多論》說，非眾生上也能得到無量，如十方大地，下至空界，如果傷損如塵埃，都會得到罪過。現在翻轉為戒善，所以遍及陸地。即如《善生經》所說，大地無邊，戒也無邊；草木無量，海水無邊，虛空無際，戒也同等。《薩婆多論》說，新受戒的人與佛戒的功德相等。以此來推論，出家僧尼真是功德善法的聚集，地位尊貴於人天，原因就在於此。不論受戒后能夠具足持戒，功德難以計數；即使是毀破戒律，仍然利益無邊。所以《十輪經》說，破戒比丘雖然是死人，但戒的剩餘力量仍然能夠指示人天道行，猶如牛黃、麝香、燒香等比喻。佛因此說了偈語：瞻卜華雖然 English version: Five summers (referring to the seniority after ordination). The Vinaya says more than five years. The other teachers uniformly clarify the meaning of the teacher according to the number of summers. If one is fortunate enough to have an elder with virtue, then later people can generate good deeds. The 'Five Hundred Questions' says that a Bhikshu who ordains a disciple before completing five summers, knowingly violating the rules, commits a 'pattyanta' offense. If the disciple does not know right from wrong, he can receive the precepts; if he knows, he cannot receive the precepts. The 'Ming Liao Lun Shu' says that if one already has five summers, he can act as a witness for those receiving the major precepts, as well as a master of deportment. One who has seven summers or more can act as a Karmacharya (ordination master). Since it is the position of a teacher, they should not sit together on the same bed. The 'Three Teachings on the Origin of Precepts' states, according to the Sarvastivada school, that for all precepts, one must first explain and guide, causing a compassionate mind to arise in all circumstances, and then one can obtain the increasing precepts. The text says so, and now we seek proof through events. First, clarify the conditions, and then clarify the scope of the mind. The initial appearance of the precepts is immeasurable. Because before receiving the precepts, evil pervades the entire Dharma Realm, now wanting to advance and receive them, reversing the previous evil conditions and generating good thoughts, therefore the cause of the precepts arising also pervades the entire Dharma Realm. If discussed according to conditions, the separate notes should have more than thirty pages. In short, it is nothing more than sentient and non-sentient beings, the Two Truths of emptiness and existence, the principle of cessation, Nirvana, the Buddha's teachings, written scrolls, images, stupas, earth, water, fire, wind, space, consciousness, etc., taking the Dharma Realm as the measure, all of which are the body of the precepts. Therefore, the 'Good Birth Sutra' says that because sentient beings are boundless, the precepts are also boundless. The Sarvastivada school says that one can also obtain immeasurable merit on non-sentient beings, such as the ten directions of the earth, down to the realm of space. If damage is done, even as small as dust, one will receive the offense. Now, reversing it into the goodness of precepts, it pervades the land. As the 'Good Birth Sutra' says, the earth is boundless, and the precepts are also boundless; plants and trees are immeasurable, the sea is boundless, space is limitless, and the precepts are the same. The Sarvastivada school says that a newly ordained person has the same merit as the Buddha's precepts. From this, it can be inferred that ordained monks and nuns are truly a gathering of meritorious and virtuous dharmas, with a status honored by humans and devas, and the reason lies in this. Regardless of whether one can fully uphold the precepts after receiving them, the merit is countless; even if one breaks the precepts, there is still boundless benefit. Therefore, the 'Ten Wheels Sutra' says that although a precept-breaking Bhikshu is a dead person, the remaining power of the precepts can still indicate the path of humans and devas, like the metaphors of bezoar, musk, and burning incense. The Buddha therefore spoke a verse: Although the Champak flower
【English Translation】 English version: Five summers (referring to the seniority after ordination). The Vinaya says more than five years. The other teachers uniformly clarify the meaning of the teacher according to the number of summers. If one is fortunate enough to have an elder with virtue, then later people can generate good deeds. The 'Five Hundred Questions' says that a Bhikshu who ordains a disciple before completing five summers, knowingly violating the rules, commits a 'pattyanta' offense. If the disciple does not know right from wrong, he can receive the precepts; if he knows, he cannot receive the precepts. The 'Ming Liao Lun Shu' says that if one already has five summers, he can act as a witness for those receiving the major precepts, as well as a master of deportment. One who has seven summers or more can act as a Karmacharya (ordination master). Since it is the position of a teacher, they should not sit together on the same bed. The 'Three Teachings on the Origin of Precepts' states, according to the Sarvastivada school, that for all precepts, one must first explain and guide, causing a compassionate mind to arise in all circumstances, and then one can obtain the increasing precepts. The text says so, and now we seek proof through events. First, clarify the conditions, and then clarify the scope of the mind. The initial appearance of the precepts is immeasurable. Because before receiving the precepts, evil pervades the entire Dharma Realm, now wanting to advance and receive them, reversing the previous evil conditions and generating good thoughts, therefore the cause of the precepts arising also pervades the entire Dharma Realm. If discussed according to conditions, the separate notes should have more than thirty pages. In short, it is nothing more than sentient and non-sentient beings, the Two Truths of emptiness and existence, the principle of cessation, Nirvana, the Buddha's teachings, written scrolls, images, stupas, earth, water, fire, wind, space, consciousness, etc., taking the Dharma Realm as the measure, all of which are the body of the precepts. Therefore, the 'Good Birth Sutra' says that because sentient beings are boundless, the precepts are also boundless. The Sarvastivada school says that one can also obtain immeasurable merit on non-sentient beings, such as the ten directions of the earth, down to the realm of space. If damage is done, even as small as dust, one will receive the offense. Now, reversing it into the goodness of precepts, it pervades the land. As the 'Good Birth Sutra' says, the earth is boundless, and the precepts are also boundless; plants and trees are immeasurable, the sea is boundless, space is limitless, and the precepts are the same. The Sarvastivada school says that a newly ordained person has the same merit as the Buddha's precepts. From this, it can be inferred that ordained monks and nuns are truly a gathering of meritorious and virtuous dharmas, with a status honored by humans and devas, and the reason lies in this. Regardless of whether one can fully uphold the precepts after receiving them, the merit is countless; even if one breaks the precepts, there is still boundless benefit. Therefore, the 'Ten Wheels Sutra' says that although a precept-breaking Bhikshu is a dead person, the remaining power of the precepts can still indicate the path of humans and devas, like the metaphors of bezoar, musk, and burning incense. The Buddha therefore spoke a verse: Although the Champak flower
萎。勝於一切華。破戒諸比丘。猶勝諸外道。是故行者破戒之人功德無量。遠有出期。不受戒者隨流苦海永無解脫。智論說言。寧受戒而破。初入地獄后得解脫。不受戒者輪轉三界。涅槃亦云。雖復得受梵天之身乃至非想。命終還入三惡道中。良由無戒故致往返。如是隨機廣略令其悟解。若不知者心則浮昧。受戒不得。徒苦自他。薩婆多雲。若淳重心則發無教。輕則不發。豈可虛濫。理當殷重。次令發戒。應語言。當發上品心得上品戒。若下品心者乃至羅漢戒是下品。毗跋律曰。發心我今求道。當教一切眾生。眾生皆惜壽命。以此事受是下品耎心。雖得佛戒。猶非上勝。餘二就義明之。云何中品。若言我今正心向道。解眾生疑。我為一切作津樑。亦能自利複利他人受持正戒。云何上品。若言我今發心受戒。為成三聚戒故。趣三解脫門。正求泥洹果。又以此法引導眾生令至涅槃。令法久住。如此發心尚是邪想。況不發者定無尊尚。智論云。凡夫始學邪心中語。那含果人慢心中語。羅漢果者名字語也。如此自知心之分齊得佛凈戒亦有分齊。故文云。佛子亦如是勤求梵戒本等。問此教宗是何乘而發大乘志耶。答此四分宗義當大乘。戒本文云。若有為自身欲求于佛道。當尊重正戒。及回施眾生共成佛道。律中多有誠例。光師亦
判入大乘律限。如是發戒緣境及心有增上。此之二途必受前時智者提授。使心心相續見境明凈。不得臨時方言發心。若約臨時。師授法相尚自虛浮。豈能令受者得上品耶。或全不發。豈非大事。第四律云。當立受戒人置眼見耳不聞處。若受戒人離見聞處。若在界外等。皆不名受具。恐聽羯磨故著離聞處。猶恐非法令僧眼見。五分中以起過故聽安戒壇外眼見處等。四分文云。界外問遮難等。今時受者多在界內。理亦無傷。順上律文。僧祇云。教授師應將不近不遠處等。若多人共受者。應兩處安置。一多人行立令望見僧起敬重意。二將問難者離僧及離沙彌行處。于中問緣。必在同處亦得。恐后問如前心不尊重。應各令反披七條及衣缽在彼而立。五單白差威儀師。四分云。由界外脫衣看。致令受者慚恥稽留受戒事。佛言。不得露形看。當差人問難事。五分令和尚語羯磨師。長老今作羯磨。復語威儀師。長老今受羯磨。四分云。彼戒師當問。誰能為某甲作教授師。答言。我某甲能。應索欲問和答言。差教授師單白羯磨。如此四答止得各作一法。若總答云受戒羯磨。已后更不須和。乃至多人例通問答。不得過明相。戒師應白言。大德僧聽。彼某甲從和尚某甲求受具足戒。若僧時到僧忍聽。某甲為教授師。白如是。應下座禮僧已案
【現代漢語翻譯】 現代漢語譯本： 判定是否違犯大乘戒律的界限，就像這樣，發起戒律的因緣、所緣之境以及內心都有所增上。這兩條途徑必須由之前的智者傳授，使內心念念相續，見境明凈。不得臨時隨意地發起受戒之心。如果只是臨時，那麼戒師傳授的法相尚且虛浮不實，怎麼能讓受戒者得到上品戒呢？或者完全沒有發起受戒之心，這豈不是一件大事？ 《四分律》中說：『應當安置受戒者在眼睛能看到但耳朵聽不到的地方。』如果受戒者離開能見能聞的地方，或者在結界之外等等，都不算正式受具足戒。這是因為害怕聽到羯磨（Karma，業）文，所以讓他處在聽不到的地方。但仍然害怕不合法，所以要讓僧眾能看到。 《五分律》中因為有違規的情況發生，所以允許在戒壇外設定能看到的地方等等。《四分律》中說：『在結界外詢問遮難（obstacles，障礙）等。』現在受戒者大多在結界內，道理上也沒有妨礙，順應了上面的律文。《僧祇律》中說：『教授師應當帶領受戒者到不近不遠的地方等等。』如果多人一起受戒，應當安置在兩個地方：一是讓多人站立，能望見僧眾，生起恭敬之心；二是將接受詢問遮難的人安置在遠離僧眾和沙彌行走的地方，在那裡詢問因緣。必須在同一個地方也可以，恐怕之後詢問時，像之前一樣內心不尊重，應當各自讓他們反披七條袈裟，帶著衣缽在那裡站立。 五、單獨稟白，差遣威儀師。《四分律》中說：『因為在結界外脫衣服觀看，導致受戒者感到慚愧，耽誤了受戒的事情。』佛說：『不得裸露身體觀看，應當差遣人詢問遮難的事情。』《五分律》中讓和尚告訴羯磨師：『長老，現在要做羯磨。』又告訴威儀師：『長老，現在要接受羯磨。』《四分律》中說：『那位戒師應當問：誰能為某甲（name of the person，某人的名字）做教授師？』回答說：『我某甲能。』應當請求同意，詢問和回答說：『差遣教授師，單獨稟白羯磨。』這樣四次回答，只能各自做一次法。如果總回答說『受戒羯磨』，以後就不需要再同意了。乃至多人也同樣可以這樣問答。不得超過明相（dawn，黎明）。戒師應當稟白說：『大德僧眾聽著，這位某甲從和尚某甲處請求受具足戒。如果僧眾認為時機已到，僧眾同意，某甲為教授師。』稟白完畢，應當下座禮拜僧眾，然後回到座位。
【English Translation】 English version: The limit for judging whether one violates the Mahayana precepts is such that the causes and conditions for generating the precepts, the object of focus, and the mind all have enhancement. These two paths must be taught by wise individuals from the past, enabling the mind to be continuously connected, and the perception of objects to be clear and pure. One must not generate the intention to receive precepts casually at the last minute. If it is just at the last minute, then the Dharma characteristics taught by the preceptor are still superficial and unreal, how can they enable the recipient to obtain the highest quality precepts? Or if there is no generation of the intention to receive precepts at all, wouldn't that be a major issue? The Fourth Vinaya says: 'One should place the person receiving the precepts in a place where the eyes can see but the ears cannot hear.' If the person receiving the precepts leaves the place where they can see and hear, or is outside the boundary, etc., they are not considered to have formally received the full precepts. This is because they are afraid of hearing the Karma (業) recitation, so they are placed in a place where they cannot hear. But they are still afraid of illegality, so they must allow the Sangha to see. The Fifth Vinaya allows for setting up a place outside the ordination platform where one can see, etc., because of violations that have occurred. The Fourth Vinaya says: 'Outside the boundary, inquire about obstacles, etc.' Now, most precept recipients are within the boundary, which is not a problem in principle, in accordance with the above Vinaya text. The Sanghika Vinaya says: 'The instructor should lead the precept recipients to a place that is neither too close nor too far, etc.' If many people are receiving precepts together, they should be placed in two locations: one is to have many people stand and be able to see the Sangha, generating respect; the other is to place the person being questioned about obstacles away from the Sangha and the place where the Shramanas are walking, and inquire about the causes and conditions there. It is also permissible to be in the same place, fearing that later questioning will be like before, with no respect in the mind. Each should be made to wear the seven-section robe inside out and stand there with their robes and bowls. Five, report separately and dispatch the disciplinary master. The Fourth Vinaya says: 'Because of taking off clothes and watching outside the boundary, the precept recipients felt ashamed and delayed the precept receiving. The Buddha said: 'One must not expose the body for viewing, one should dispatch someone to inquire about obstacles.' The Fifth Vinaya tells the Upadhyaya to tell the Karma master: 'Elder, we are now doing Karma.' And tell the disciplinary master: 'Elder, we are now receiving Karma.' The Fourth Vinaya says: 'That preceptor should ask: Who can be the instructor for so-and-so (某甲)?' Answer: 'I, so-and-so, can.' One should ask for consent, ask and answer: 'Dispatch the instructor, report the Karma separately.' These four answers can only be done once each. If the general answer is 'Precept receiving Karma,' then there is no need for further consent. Even many people can be asked and answered in the same way. One must not exceed the dawn (明相). The preceptor should report: 'Venerable Sangha, listen, this so-and-so is requesting to receive the full precepts from Upadhyaya so-and-so. If the Sangha thinks the time has come, the Sangha agrees, so-and-so will be the instructor.' After reporting, one should step down, bow to the Sangha, and then return to the seat.
常威儀至受者所。六明出衆問緣。所以爾者。恐在眾惶怖有無差互。屏處怖微安審得實。即須依律問之。但遮難之中有得不得。故前廣分別。令其識相。使問難者據法明斷。使問答相應無有迷謬。若問而不解。終為非問。故中邊不相解語。佛判不成。若準律云。不問十三難者則不得戒。故前須明解彼此無迷。脫由不解不成。豈不誤他大事。應沙彌時教令列名顯數識相誦之。此非羯磨。不犯賊住。若約律本。但問十三難事。及論作法。但問諸遮。今就義準著問遮之前。又問難之體要唯相解。今問汝。不犯邊罪不。自非明律者。方識名知相。自外經論雜學必無曉了。下一一具之。不同舊人蒙籠誦習。一邊罪難者。謂先受具戒毀破重禁。舍戒還來欲更受具。此人罪重。名佛海邊外之人。不堪重入凈戒海也。乃至準論。白衣五戒八戒沙彌十戒破于重者。同名邊罪。二犯比丘尼。四分等律並云汗尼。不明凈穢。故世行事者云。汝不犯清凈尼不。此依僧祇而問。彼律云。若須斯二果及凡夫持戒尼被人污者。初人受樂。是壞尼凈行。中後人犯不名壞尼難。若那含羅漢初後人俱名難也。故知唯是凈境方成難攝。十誦云。若摩觸八尼污尼八事。若一人以八事犯尼令犯重者。俗人不成難也。善見云。若壞尼下二眾不障出家。若壞大尼三處行
淫皆名難也。若以白衣俗服強與尼著而行淫者成難。若尼自樂著白衣服就上淫者不障出家。必以義求。若知受具戒緣事著于俗服亦應成難。但壞凈境不論知凈不凈。廣有廢立如疏義鈔。問何不言壞比丘耶。答亦成難也。尼受戒中反問。便是由事希。故善生經受五戒者問遮難云。汝不犯比丘比丘尼不。故知同是難攝。皆謂俗人時犯。若受戒已犯者止名邊罪所收。三賊心受戒者。律中為利養故輒自出家。若未出家者未受不應受。已受得戒。曾經說戒羯磨已受者。滅擯。四分云。若至一人二人三人眾僧所共羯磨說戒。皆滅擯。義詳。共一人作對首眾法。皆成障戒。如說戒自恣等法。必聽眾法心念。亦成難攝。若對他三人已下對首法四人已上余和合法不秉羯磨皆不成難。善見云。三種偷形。一者無師自出家。不依大僧臘次。不受他禮。不入僧法事。一切利養不受。二偷和合者。有師出家。受十戒往他方。或言十夏。次第受禮入僧布薩。一切羯磨。受信施物。三二俱偷者可知。若偷形者不經法事不受禮施。為飢餓故若欲出家受戒者得(下二不合)。五百問云。沙彌詐稱大道人。受比丘一禮拜。是名賊住難。四分中但言賊住難者。謂共羯磨說戒。不說聽聞不聞及愚癡因緣等。依如僧祇。若沙彌作是念。說戒時論說何等。即盜聽之。
【現代漢語翻譯】 現代漢語譯本 『淫皆名難也』（淫戒都屬於遮難）。如果讓在家俗人強迫穿上比丘尼的衣服而行淫，構成遮難。如果比丘尼自己喜歡穿在家人的衣服，並主動與人行淫，則不構成出家的遮難。必須根據具體情況來判斷。如果知道受具足戒的因緣，因為某些事情而穿上俗人的衣服，也應該構成遮難。只要破壞了清凈的境界，不論知不知道清凈與否，都構成遮難。關於廢立的詳細情況，可以參考疏義鈔的解釋。 問：為什麼不說破壞比丘的清凈也構成遮難呢？ 答：也構成遮難。比丘尼受戒時有反問，這是因為這種情況比較少見。《善生經》中，受五戒的人會被問到遮難，其中就包括『你是否侵犯比丘、比丘尼？』由此可知，侵犯比丘、比丘尼也屬於遮難。這些都是指在俗人時所犯的。如果受戒后犯戒，則屬於邊罪的範疇。 『三賊心受戒者』（以盜賊之心受戒的人）。律中指爲了獲得利養而私自出家。如果尚未出家，則未受戒不應受戒；如果已經受戒，則可以得戒。曾經參與說戒羯磨而受戒的人，會被滅擯。《四分律》中說，如果到一人、二人、三人、僧眾處共同羯磨說戒，都會被滅擯。具體含義可以詳細參考。 與一個人作對首眾法，都構成遮戒。如說戒、自恣等法，必須聽從眾法，心念也構成遮難。如果對他三人以下作對首法，或者對四人以上作其他和合法，但不秉持羯磨，則不構成遮難。《善見律》中說，有三種偷形：一是沒有師父自己出家，不依止大僧的戒臘次序，不接受他人的禮拜，不參與僧團的法事，一切利養都不接受；二是偷和合，有師父出家，受了十戒後到其他地方，或者說已經十年，次第接受禮拜，參與僧團的布薩，一切羯磨，接受信施之物；三是二者都偷，這種情況容易理解。如果偷形的人不經過法事，不接受禮施，只是爲了飢餓，如果想出家受戒，是可以的（以下兩種情況不符合）。 《五百問》中說，沙彌假裝成大道人，接受比丘的一次禮拜，這叫做賊住難。《四分律》中只說賊住難，指的是共同羯磨說戒，沒有說聽聞與否以及愚癡等因緣。依據《僧祇律》，如果沙彌這樣想：說戒時會說什麼內容呢？就偷偷地聽。
【English Translation】 English version 'Immorality is all called a hindrance.' If a layperson forcibly dresses a Bhikkhuni in lay clothes and engages in sexual activity, it constitutes a hindrance. If a Bhikkhuni willingly wears lay clothes and engages in sexual activity, it does not obstruct ordination. It must be determined according to the specific circumstances. If one knows the circumstances of receiving the full precepts and wears lay clothes due to certain matters, it should also constitute a hindrance. As long as the pure state is violated, regardless of whether one knows it is pure or impure, it constitutes a hindrance. The details of abolishment and establishment can be found in the commentary of the 'Shuyi Chao'. Question: Why is it not said that violating the purity of a Bhikkhu also constitutes a hindrance? Answer: It also constitutes a hindrance. There is a counter-question during the Bhikkhuni's ordination because this situation is relatively rare. In the 'Shan Sheng Jing' (Sutra of Good Life), those who receive the five precepts are asked about hindrances, including 'Have you violated a Bhikkhu or Bhikkhuni?' From this, it is known that violating a Bhikkhu or Bhikkhuni is also included in the hindrances. These all refer to offenses committed while being a layperson. If one violates the precepts after ordination, it falls under the category of border offenses. 'Those who receive ordination with a thieving mind.' In the Vinaya, it refers to those who privately ordain to gain profit and offerings. If one has not yet ordained, one should not receive ordination without having received it; if one has already received ordination, one can obtain the precepts. Those who have participated in the recitation of precepts and Karma (Kamma) and received ordination will be expelled. The 'Si Fen Lu' (Four-Part Vinaya) states that if one goes to one person, two people, three people, or the Sangha (community) to jointly perform Karma and recite the precepts, they will all be expelled. The specific meaning can be referred to in detail. Performing the 'Duishou Zhong Fa' (Confession before a group) with one person constitutes a hindrance to the precepts. For example, the recitation of precepts and the 'Zi Chi' (Self-surrender) ceremony must follow the Dharma of the Sangha, and even thinking about it constitutes a hindrance. If one performs the 'Duishou Fa' with less than three people, or other harmonious Dharma with more than four people, but does not uphold the Karma, it does not constitute a hindrance. The 'Shan Jian Lu' (Good View Vinaya) states that there are three types of stealing form: First, ordaining oneself without a teacher, not relying on the seniority of the Sangha, not accepting the salutations of others, not participating in the affairs of the Sangha, and not accepting any offerings; second, stealing harmony, having a teacher to ordain, receiving the ten precepts and going to other places, or saying that it has been ten years, gradually accepting salutations, participating in the Sangha's 'Busa' (Uposatha), all Karma, and accepting offerings; third, stealing both, which is easy to understand. If a person who steals form does not go through Dharma affairs, does not accept salutations and offerings, but is only hungry, if he wants to ordain and receive precepts, it is possible (the following two situations do not apply). The 'Wu Bai Wen' (Five Hundred Questions) states that if a Shami (novice monk) pretends to be a great Daoist and accepts a Bhikkhu's salutation once, it is called a 'thieving dwelling hindrance'. The 'Si Fen Lu' only mentions the 'thieving dwelling hindrance', which refers to jointly performing Karma and reciting the precepts, without mentioning whether one hears or not, as well as ignorance and other causes. According to the 'Seng Qi Lu' (Sanghika Vinaya), if a Shami thinks: What will be said during the recitation of precepts? Then he secretly listens.
若聰明記得初中后語者。不得與受戒。若闇鈍或緣余念不記初中後者。得受具。若凡人自出家著袈裟未經布薩等者得受。反之不得。摩得伽云。不自知滿二十而受具。後知不滿者。若經僧布薩羯磨。是名賊住。四分疑惱戒云。若年不滿作法不成受者。有知者語令識之。后更受戒。十誦云。比丘尼如法舍戒若更受者不得。即名賊住難。四破內外道者。謂本是外道來投佛法。受具已竟反還本道。今復重來。彼此通壞。志性無定。律中令度出家。對僧與沙彌戒四月試之。使志性和柔深信明著。方為受具。問信邪來久。何故先與沙彌戒耶。答信此投歸。若不以十戒調柔。違相不顯。又彰佛法深妙漸次授法。不同外道一往不簡。此事既希。多述無益。必有律自廣明。五非黃門律中五種。一生黃門。二犍作者。三因見他淫方有妒心淫起。四忽然變作。五半月能男半月不能男。世中多有自截者。若依四分應滅擯。文云若犍者。都截卻也。今時或截少分心性未改者兼有大操大志者。準依五分應得。彼文云。若截頭及半得小罪。都截滅擯。四分云。若被怨家惡獸業報落等。應同比丘法。若自截者滅擯。不明分齊。五分云。時有比丘。為慾火所燒不能堪忍。乃至佛訶責言。汝愚癡人。應截不截。不應截而截。告諸比丘。若都截者滅擯。猶留
【現代漢語翻譯】 現代漢語譯本 若聰明，記得初中后語者，不得與受戒。若闇鈍（hùn dùn，愚昧遲鈍）或緣余念不記初中後者，得受具（děi shòu jù，可以接受具足戒）。若凡人自出家著袈裟未經布薩（bù sà，佛教一種懺悔儀式）等者，得受。反之不得。《摩得伽》（Mó dé qié，律藏名）云：『不自知滿二十而受具，後知不滿者，若經僧布薩羯磨（jié mó，羯磨，佛教事務處理的儀式），是名賊住（zéi zhù，非法居住）。』《四分律》（Sì fēn lǜ，佛教律藏名）疑惱戒云：『若年不滿，作法不成受者，有知者語令識之，后更受戒。』《十誦律》（Shí sòng lǜ，佛教律藏名）云：『比丘尼（bǐ qiū ní，佛教女性出家人）如法舍戒若更受者不得，即名賊住難。』 四破內外道者，謂本是外道來投佛法，受具已竟反還本道，今復重來，彼此通壞，志性無定。律中令度出家，對僧與沙彌戒（shā mí jiè，佛教出家男子受的戒律）四月試之，使志性和柔，深信明著，方為受具。問：『信邪來久，何故先與沙彌戒耶？』答：『信此投歸，若不以十戒調柔，違相不顯，又彰佛法深妙漸次授法，不同外道一往不簡。』此事既希，多述無益，必有律自廣明。 五非黃門（huáng mén，指生理上有缺陷的人）律中五種：一生黃門，二犍作者（jiān zuò zhě，被閹割的人），三因見他淫方有妒心淫起，四忽然變作，五半月能男半月不能男。世中多有自截者，若依《四分律》應滅擯（miè bìn，驅逐出僧團）。文云：『若犍者，都截卻也。』今時或截少分心性未改者，兼有大操大志者，準依《五分律》（Wǔ fēn lǜ，佛教律藏名）應得。彼文云：『若截頭及半得小罪，都截滅擯。』《四分律》云：『若被怨家惡獸業報落等，應同比丘法。若自截者滅擯，不明分齊。』《五分律》云：『時有比丘，為**所燒不能堪忍，乃至佛訶責言：汝愚癡人，應截不截，不應截而截。告諸比丘，若都截者滅擯，猶留
【English Translation】 English version If someone is intelligent and remembers what was taught in the beginning, middle, and end, they are not allowed to receive the full precepts (ordination). If someone is dull or distracted by other thoughts and does not remember what was taught in the beginning, middle, and end, they may receive the full precepts. If an ordinary person ordains themselves, wears the袈裟 (jiā shā, monastic robe), and has not undergone the 布薩 (bù sà, confession ceremony), etc., they may receive ordination. Otherwise, they may not. The 《摩得伽》(Mó dé qié, a Vinaya text) says: 'If one does not know that they are twenty years old and receives full ordination, and later finds out they are not, if they have undergone the 羯磨 (jié mó, a formal act of the Sangha) of the Sangha's 布薩 (bù sà, confession ceremony), this is called 'thief-dwelling' (zéi zhù, illegally residing in the Sangha).' The 《四分律》(Sì fēn lǜ, Dharmaguptaka Vinaya) says regarding the doubtful offense: 'If someone is not of age and the procedure for receiving ordination is not completed, if someone knows and tells them, they should receive ordination again later.' The 《十誦律》(Shí sòng lǜ, Sarvastivada Vinaya) says: 'If a 比丘尼 (bǐ qiū ní, Buddhist nun) properly renounces her precepts and then receives them again, it is not allowed; this is called 'thief-dwelling' and is difficult to rectify.' The fourth is one who has broken with both internal and external paths. This refers to someone who originally came from an external path to join the Buddha's Dharma, received full ordination, and then returned to their original path. Now they come again, corrupting both sides and having an unstable nature. The Vinaya instructs to allow them to ordain, give them the 沙彌戒 (shā mí jiè, novice precepts) in front of the Sangha, and test them for four months to ensure their nature is gentle, their faith is deep and clear, before giving them full ordination. Question: 'If they have believed in heresy for a long time, why give them the 沙彌戒 (shā mí jiè, novice precepts) first?' Answer: 'They believe and return here. If they are not tamed by the ten precepts, the conflicting aspects will not be apparent. It also demonstrates the profound and gradual nature of the Buddha's Dharma, unlike external paths which are indiscriminate.' This matter is rare, so much description is not beneficial; the Vinaya itself will explain it more fully. The fifth is not a 黃門 (huáng mén, eunuch). The Vinaya describes five types: 1. A natural 黃門 (huáng mén, eunuch). 2. One who has been castrated (jiān zuò zhě, castrated person). 3. One who only experiences lust when seeing others engage in sexual activity. 4. One who suddenly transforms. 5. One who is male for half a month and not male for the other half. There are many who self-castrate in the world. According to the 《四分律》(Sì fēn lǜ, Dharmaguptaka Vinaya), they should be expelled (miè bìn, expulsion from the Sangha). The text says: 'If one is castrated, completely cut off.' Nowadays, some may only cut off a small part, and their nature has not changed, and they may have great ambition and resolve. According to the 《五分律》(Wǔ fēn lǜ, Mahisasaka Vinaya), it should be allowed. That text says: 'If the head or half is cut off, a minor offense is incurred; complete cutting off results in expulsion.' The 《四分律》(Sì fēn lǜ, Dharmaguptaka Vinaya) says: 'If one is harmed by enemies, evil beasts, or karmic retribution, they should be treated like a 比丘 (bǐ qiū, monk). If one self-castrates, they are expelled, without specifying the extent.' The 《五分律》(Wǔ fēn lǜ, Mahisasaka Vinaya) says: 'At one time, a 比丘 (bǐ qiū, monk) was burned by ** and could not endure it, and the Buddha rebuked him, saying: 'You foolish person, you should have cut it off but did not, and you should not have cut it off but did.' He told the 比丘 (bǐ qiū, monks): 'If one completely cuts it off, they are expelled, but if they leave
卵者。依篇懺之。準此以明。則未受具已截者。終無明教。必須準前勘取依餘部為受。六殺父。七殺母。八殺阿羅漢。此三難為之既希。故略知文相。九破僧即法輪僧也。若破羯磨僧非難。十出佛身血。此二難佛滅后無也。僧祇律注云。佛久涅槃。依舊文問耳。十一非人難。皆謂八部鬼神變作人形而來受具。律中五分。天子阿修羅子犍闥婆子化為人等。十二畜生難。亦謂變為人形而來者。律中龍變形來受。佛言。畜生者於我法中無所長益。此上二趣若依本形。是人通識恐變而來。故須問之。脫有高達俗士來受戒。時語云。汝非畜生。不若聞此言一何可怪。應方便轉問。如下所陳。十三二形者。謂一報形具男女二根。若先受后變猶尚失戒。況初帶受者滅擯。上已略述難相。而遮事非一。律中略問十六。自余受法廣明。皆言不應。亦有得不得者。若不自稱名字不稱和尚字年不滿等。定不得戒。五分諸比丘度。截手腳耳鼻。截男根頭。挑眼出。極老無威儀。極醜一切毀辱僧者。皆不得度。若已度得戒。或有先相嫌。以小小似片事作留難。似瞎似跛似短小父母不聽等作難者。吉羅。僧祇云。盲者若見手掌中文。若雀目聾者高聲得聞。躄者捉屐曳尻行。鞭瘢若凸凹。若治與皮不異得。印瘢人破肉已用銅青等作字獸形。侏儒者或上
【現代漢語翻譯】 現代漢語譯本 卵生者，按照篇章懺悔。依照這個原則來理解，那麼未受具足戒但已經閹割的人，最終沒有明確的教導。必須按照之前的規定，勘查后依據其他部派受戒。六、殺父（指殺害自己的父親）。七、殺母（指殺害自己的母親）。八、殺阿羅漢（指殺害已證阿羅漢果位的聖者）。這三種罪過很難發生，所以略微瞭解文字表面的意思即可。九、破僧（即破壞法輪僧團）。如果破壞羯磨僧團則不算難事。十、出佛身血（指使佛陀身體出血）。這兩種罪過在佛陀滅度后也不存在了。《僧祇律注》說，佛陀涅槃已久，仍然按照舊的條文詢問罷了。十一、非人難（指由非人類眾生造成的障礙）。都是指八部鬼神變化成人形前來受戒。律藏《五分律》中提到，天子、阿修羅子、犍闥婆子等變化成人形。十二、畜生難（指由畜生造成的障礙）。也是指變化成人形前來受戒的。律藏中記載有龍變形前來受戒。佛陀說：『畜生在我佛法中沒有什麼增長利益。』以上兩種情況，如果依據其本來面目，人們通常能夠識別，擔心他們變化而來，所以需要詢問。如果有個子很高大的俗人前來受戒，當時的人會說：『你不是畜生。』如果不這樣說，那該多麼奇怪。應該方便地轉換問題，如下面所陳述的。十三、二形者（指具有男女兩種性器官的人）。指的是天生具有男女兩種性器官。如果先受戒后發生變性，仍然會失去戒體，更何況是最初就帶著雙性來受戒的人，應該驅逐。上面已經簡略地敘述了各種障礙的情況，而遮止的事項不止這些。律藏中簡略地詢問十六種情況，其他受戒的儀軌中廣泛地說明，都說不應該。也有可以和不可以的情況。如果不自報姓名，不稱呼和尚的名字，年齡不滿等等，肯定不能得戒。《五分律》中，諸位比丘度化了截斷手腳、耳朵鼻子，截斷男根的頭，挖出眼睛的人，極其年老沒有威儀的人，極其醜陋以及一切毀辱僧團的人，這些人都不可以度化。如果已經度化並且得了戒，或者有先前的嫌隙，用小小的事情來阻撓，比如裝作瞎子、跛子、身材矮小、父母不允許等等來阻撓，犯吉羅罪。僧祇律說，盲人如果能看見手掌中的紋路，或者雀眼，聾子高聲說話能夠聽見，瘸子能拄著枴杖或者用臀部行走，鞭打的傷痕如果凸凹不平，或者治療后與面板沒有區別，都可以。印記傷痕，有人用刀割破面板，用銅青等顏料製作文字或獸形。侏儒或者上
【English Translation】 English version Those born from eggs should confess according to the chapter. Based on this principle, it is clear that those who have not received the full monastic precepts (Bhiksu ordination) but have already been castrated will ultimately have no clear teaching. It is necessary to investigate according to the previous regulations and receive ordination according to other schools. Six, patricide (killing one's own father). Seven, matricide (killing one's own mother). Eight, killing an Arhat (killing a saint who has attained the state of Arhat). These three offenses are difficult to occur, so it is sufficient to understand the superficial meaning of the text. Nine, Sangha-break (breaking the wheel of the Sangha). If breaking the Karma Sangha is not difficult. Ten, drawing blood from the Buddha's body (causing the Buddha's body to bleed). These two offenses do not exist after the Buddha's extinction. The commentary on the Sanghika-vinaya says that the Buddha has been in Nirvana for a long time, and the old articles are still asked. Eleven, non-human difficulty (obstacles caused by non-human beings). It refers to the eight classes of ghosts and gods transforming into human form to receive ordination. In the Vinaya, the Five Divisions mention that the sons of gods, Asuras, and Gandharvas transform into human form. Twelve, animal difficulty (obstacles caused by animals). It also refers to those who transform into human form to receive ordination. The Vinaya records that dragons transform to receive ordination. The Buddha said: 'Animals have no growth benefit in my Dharma.' In the above two cases, if based on their original appearance, people can usually recognize them, fearing that they will transform, so they need to be asked. If a tall layman comes to receive ordination, people at that time would say: 'You are not an animal.' If you don't say that, how strange it would be. You should conveniently change the question, as stated below. Thirteen, hermaphrodites (those with both male and female sexual organs). It refers to those who are born with both male and female sexual organs. If one receives ordination first and then undergoes a sex change, one will still lose the precepts, let alone those who come to receive ordination with both sexes from the beginning, they should be expelled. The above has briefly described the various obstacles, and the matters to be prevented are more than these. The Vinaya briefly asks about sixteen situations, and the other ordination rituals widely explain that they should not. There are also cases where it is possible and impossible. If one does not report one's name, does not call the name of the preceptor, is not old enough, etc., one will definitely not be able to obtain the precepts. In the Five Divisions Vinaya, the Bhiksus converted those who had their hands, feet, ears, and noses cut off, the heads of the male roots cut off, and the eyes gouged out, those who were extremely old and had no dignity, those who were extremely ugly, and all those who insulted the Sangha, these people could not be converted. If one has already been converted and has obtained the precepts, or if there is a previous grudge, obstructing with small matters, such as pretending to be blind, lame, short, parents not allowing, etc., one commits the Kilas crime. The Sanghika-vinaya says that if a blind person can see the lines in the palm of his hand, or has sparrow eyes, a deaf person can hear when speaking loudly, a cripple can walk with crutches or walk with his buttocks, and if the scars of whipping are uneven, or if the treatment is no different from the skin, it is acceptable. For tattoo scars, some people cut the skin with a knife and use copper blue and other pigments to make words or animal shapes. Dwarfs or above
長下短下長上短。一切百遮不應與出家。若已出家不應驅出。僧得越罪。準此諸遮。皆言不應得罪。下文復云。是謂不名受具足。一一皆言不應驅出。是中清凈如法者名受具足。不名者總結師罪。何妨有得不得者。如啞等。若有輕遮不障戒者。故言清凈共住如法。文云啞者。不能語用手作相。又云。遣書舉手作相不現前。如是等不名受。前啞者文中不應驅出。作沙彌也。十誦伽論云。啞聾人不名受具。若聾聞羯磨聲得受。衣缽不具者。四分云。若無衣缽不名受戒。若借衣缽應與價直。五分云。令主舍之亦不明得不。今準薩婆多得戒論。問曰。若爾何故必須衣缽。答一為威儀故。二生前人信敬心故。如獵師著袈裟鹿見以著異服故無怖心。三為表異相故內德亦異。引彼證此。文不可和。四分云。不名受戒。此則部別不同。必誦十誦羯磨。依彼開成。準急無損。昔人義準四分和尚法中。若知借衣缽受戒不得者則不得戒。不知者得。此乃人判。終違律文。必敬佛言再受依法。父母聽不者。善見云。若余方國度者不須問。僧祇親兒此彼不聽。自來兒養兒余處得受。負債者。諸部但言不應。義準理得。奴者。僧祇云。若家生買得抄得此彼不得。他與奴自來奴余處聽度。今有人放奴出家者。若取出家功德經。若放奴婢及以男女。得福
無量。律中不明放者。但言自來投法度之是非。準奴及兒。彼此通允。五百問中。知是佛奴度者。犯重。若先不知後知不遣。亦重問。其人是大道人不。答非也。僧奴準此。複本奴位。官人者。僧祇有名有祿有名無祿此彼國不得度。有祿無名余處得度。無名祿者一切俱聽。準此俗人來投出家。理須為受。丈夫者。必以建心慕遠清節不群。卓然風霜不改其操。鏗然憂喜未達其心。便為丈夫之貌。故律云。年二十者方堪受具。謂能忍寒熱飢渴風雨蚊虻毒蟲。能忍惡言苦事。能持戒能一食等。僧祇云。若過二十減七十。無所堪能不應與受具。五種病者。上四應得。狂中有三種。若全不覺好惡應不得。餘二應得。善見云。癩癬莫問赤白黑。屏處增長不增長俱得。露處反前不得。然癩病有二。一惡業所致。二四大違反則生。故育王經有疥癩須陀洹瘡痍阿羅漢也。若出家已癩者。一切僧事共作。若食莫令在眾。此薩婆多解。次明餘事更明所以。五分若先不相識人。不應雲霧暗時受。五百問中。要須燈燭照之。若先曾受具者。十誦問云。曾作大比丘不。答作。問清凈持戒不。舍時一心如法還戒不。四分無文。必有亦同邊罪。幸依十誦十三難前問之。答若有違則成邊罪故。四分云。若有難緣。如說戒中。當二人三人一時作羯磨。不得至
四。僧祇一和尚一戒師一眾得二人三人並受。若二和尚共一戒師二三人不得一眾受。善見云。二人三人一時受戒。一一同等臘等時不相作禮。上已略明雜相。今正出眾問法。教授師至受者所。正敷坐具坐。已語令敷坐具。為舒正四角。相對相及申手內。五分云。應安慰言。汝莫恐懼。須臾持汝著高勝處。彼應取其衣缽舒示寄此以為陶誘。前執五條語言。此名安陀會衣。又指身所著者。此名郁多羅僧。執大衣已語云。此衣名僧伽梨。薩婆多雲。此三衣名一切外道所無。今示汝名相。若依諸部。此處即為受衣缽者。或在眾中戒師受者。四分無文。或受已方持者。亦隨兩存。並執缽已言。此器名缽多羅。此衣缽是汝已有不。彼答言是。即便幞之。或加受法。如前。應語言。善男子諦聽。今是至誠時。我今當問汝。汝隨我問答。若不實者當言不實。若實言實。何以如此。由無始來欺誑聖賢沉沒生死。今欲舍虛妄證真實法故。令汝實答。今問汝遮難。若不實答徒自浪受。律云。犯遮難人七佛一時為受亦不得戒。汝第一不犯邊罪不。答言無者。語云。汝應不識此罪。謂曾受佛戒而犯淫盜殺妄。作此四者必不得受。今汝無耶。答言無者。又語云。汝若不識不解不得妄答。第二汝不白衣時污凈戒比丘尼不。答言無。第三汝不白衣沙彌時
【現代漢語翻譯】 現代漢語譯本 四、僧祇律中說，一位和尚、一位戒師和大眾，可以為兩到三個人一起授戒。如果由兩位和尚和一位戒師主持，兩到三個人不能在一個僧團中同時受戒。《善見律毗婆沙》中說，兩到三個人同時受戒，如果他們的戒臘相同，就不需要互相頂禮。前面已經簡略地說明了各種情況，現在正式說明僧團提問的方法。教授師到受戒者所在的地方，正確地鋪設坐具。鋪設完畢后，告訴受戒者也鋪設坐具，為他們展開坐具的四個角，使之相對、相及，並伸出手到坐具內。《五分律》中說，應該安慰受戒者說：『你不要恐懼，一會兒將把你帶到高勝之處。』受戒者應該取出自己的衣缽，舒展開來展示，以此作為引導。先前拿著五條衣說：『這件衣服名叫安陀會衣（Antarvāsa，內衣）。』又指著身上所穿的衣服說：『這件衣服名叫郁多羅僧（Uttarāsaṅga，上衣）。』拿著大衣后說：『這件衣服名叫僧伽梨（Saṃghāti，重衣）。』《薩婆多毗尼毗婆沙》中說：『這三衣是一切外道所沒有的，現在告訴你它們的名稱和形相。』如果按照各部的律藏，這裡就為受衣缽者授衣缽。或者在僧團中，由戒師為受戒者授衣缽。《四分律》中沒有明確的條文。或者受戒完畢后才拿著衣缽，這兩種做法都可以。同時拿著缽說：『這個器具名叫缽多羅（Pātra，缽）。』這衣缽是你的嗎？』受戒者回答說是。然後就包起來。或者加上受法，如前所述。應該說：『善男子，仔細聽。現在是至誠的時候。我現在要問你，你隨著我的問題回答。如果不真實就說不真實，如果真實就說真實。為什麼要這樣做呢？因為從無始以來，欺騙聖賢，沉沒于生死之中。現在想要捨棄虛妄，證得真實之法，所以讓你如實回答。現在問你遮難（antarāya-dharmas，受戒的障礙），如果不真實回答，只是徒勞地接受戒律。《律藏》中說，犯了遮難的人，即使七佛同時為他授戒，也得不到戒律。你第一條沒有犯邊罪（pārājika，斷頭罪）嗎？』回答說沒有。告訴他說：『你應該不認識這個罪。就是曾經受過佛戒，而犯了淫、盜、殺、妄。做了這四件事，必定不能受戒。現在你沒有犯嗎？』回答說沒有。又告訴他說：『你如果不認識、不瞭解，就不要妄答。第二條，你沒有在做白衣時玷污清凈的戒律比丘尼（bhikkhunī，比丘尼）嗎？』回答說沒有。第三條，你沒有在做白衣沙彌（śrāmaṇera，沙彌）時
【English Translation】 English version Four. According to the Saṃghika Vinaya, one Upādhyāya (preceptor), one Karmācārya (teacher of conduct), and a Saṃgha (community) can ordain two or three people together. If there are two Upādhyāyas and one Karmācārya, two or three people cannot be ordained simultaneously in one Saṃgha. The Śāradvatīputra Abhidharma says that if two or three people are ordained at the same time and their seniority in the monastic order is equal, they do not need to bow to each other. The various situations have been briefly explained earlier; now, the method of questioning by the Saṃgha will be formally explained. The Karmācārya goes to the place where the candidates are, and properly spreads out the sitting cloth. After spreading it out, he tells the candidates to also spread out their sitting cloths, unfolding the four corners of the cloth so that they face each other and touch, and extending their hands inside the cloth. The Pañcavargika Vinaya says that the candidates should be comforted, saying, 'Do not be afraid, for in a moment I will take you to a high and excellent place.' The candidates should take out their robes and bowl, spread them out to show them, and use this as a guide. Previously, holding the five-strip robe, he says, 'This robe is called Antarvāsa (inner robe).' Then, pointing to the robe worn on the body, he says, 'This robe is called Uttarāsaṅga (upper robe).' After holding the Saṃghāti (outer robe), he says, 'This robe is called Saṃghāti.' The Sarvāstivāda Vinaya Vibhāṣā says, 'These three robes are not possessed by any heretics; now I will tell you their names and forms.' According to the Vinayas of various schools, the robes and bowl are given to the candidates here. Or, in the Saṃgha, the Karmācārya gives the robes and bowl to the candidates. There is no clear statement in the Dharmaguptaka Vinaya. Or, the robes and bowl are taken after the ordination; both practices are acceptable. At the same time, holding the bowl, he says, 'This vessel is called Pātra (bowl).' Are these robes and bowl yours?' The candidates answer that they are. Then they are wrapped up. Or, the Dharma is added, as mentioned earlier. He should say, 'Good men, listen carefully. Now is the time for sincerity. I am now going to ask you questions; answer according to my questions. If it is not true, say it is not true; if it is true, say it is true. Why is this so? Because from beginningless time, you have deceived the sages and saints, and have been submerged in birth and death. Now you want to abandon falsehood and attain the true Dharma, so I ask you to answer truthfully. Now I ask you about the antarāya-dharmas (impediments to ordination); if you do not answer truthfully, you will only receive the precepts in vain. The Vinaya says that if a person has committed an antarāya-dharma, even if the Seven Buddhas were to ordain him at the same time, he would not receive the precepts. First, have you not committed a pārājika (defeat) offense?' He answers that he has not. He tells him, 'You should know this offense. It means that you have previously received the Buddha's precepts and have committed sexual intercourse, theft, murder, or lying. If you have done these four things, you cannot be ordained. Have you not committed them now?' He answers that he has not. He also tells him, 'If you do not know or understand, do not answer falsely.' Second, have you not defiled a pure-precept Bhikkhunī (nun) when you were a layman?' He answers that he has not. Third, have you not, when you were a lay Śrāmaṇera (novice),
盜聽他說戒羯磨詐作比丘不。答言無。第四汝非曾作外道來投受戒后還作外道今復重來不。答言無。第五汝非五種黃門(依名示之)不。答言無者。第六汝非殺父不。第七汝非殺母不。第八汝非殺阿羅漢不。第九汝非破僧不。第十汝非噁心出佛身血不。各各答言無者。第十一汝非天子阿修羅子名為非人變為人形而來受戒不。答言無。第十二汝非諸龍畜等能變化者變為人形而來受不。答言無。第十三汝今身中不佩男女二形不。答無者。應贊言。善男子已問難事十三既無。戒可得受。更問十遮。汝今字誰。答言某甲。和尚字誰。答云某甲。年滿二十不。答滿。衣缽具足不。答具。父母聽汝不(隨有言聽若無言無)。汝不負債不。答無。汝非他賤人佛不許度不是奴不。答無。汝非官人不。答無。汝是丈夫不。答是丈夫。有如是病。癩癰疽白癩干痟顛狂。汝今無此諸病不。答言無者。應復語云。汝無遮難。定得受也。如我今問汝。僧中亦當如是問。如汝曏者答我。僧中亦當如是答。應教起立為正著七條令威儀齊正。著履揲坐具。肩上衣缽幞置手中。語令汝此處立。我至僧中為汝通請。若僧許可。我舉手召汝。汝可即來。五分云。教著衣時。密如法視無重病不。種種隨緣。廣如彼述。或外律中於此受衣缽者。七單白入眾。律云。
【現代漢語翻譯】 現代漢語譯本 是否有人偷聽他說戒羯磨，然後假裝比丘？回答：沒有。 第四，你以前是不是做外道，後來投靠受戒，之後又回去做外道，現在又重新來受戒？回答：沒有。 第五，你是不是五種黃門（一一指名）？回答：不是。 第六，你是不是殺父之人？ 第七，你是不是殺母之人？ 第八，你是不是殺阿羅漢之人？ 第九，你是不是破僧之人？ 第十，你是不是惡意使佛身出血之人？ 都回答：不是。 第十一，你是不是天子或阿修羅子，屬於非人，變化成人形來受戒？回答：不是。 第十二，你是不是諸龍或畜生等能夠變化者，變化成人形來受戒？回答：不是。 第十三，你現在身上有沒有同時佩帶男女兩種性器官？回答：沒有。 應該讚歎說：善男子，已經問過十三種難事，既然都沒有，就可以受戒了。再問十種遮難：你現在的名字叫什麼？回答：某甲（mǒu jiǎ）。和尚的名字叫什麼？回答：某甲（mǒu jiǎ）。年齡滿二十歲了嗎？回答：滿了。衣缽具足了嗎？回答：具足了。父母允許你出家嗎（如果父母允許就說允許，如果沒有允許就說沒有）？你不欠債吧？回答：沒有。你不是被他人佔有的，佛不允許度化，也不是奴隸吧？回答：不是。你不是官府中人吧？回答：不是。你是大丈夫嗎？回答：是大丈夫。有沒有這些疾病：癩病、癰疽、白癩、干痟、顛狂？你現在沒有這些疾病吧？回答：沒有。應該再告訴他說：你沒有遮難，一定可以受戒。就像我現在問你一樣，僧團中也會這樣問。就像你剛才回答我一樣，在僧團中也要這樣回答。應該教他站起來，穿好七條袈裟，使威儀整齊端正。穿上鞋子，鋪好坐具，把衣缽用包袱包好拿在手中。告訴他站在這裡，我到僧團中為你通報請求。如果僧團許可，我就舉手召喚你，你就可以立刻過來。《五分律》（wǔ fēn lǜ）中說：教他穿衣的時候，秘密地如法觀察他有沒有嚴重的疾病。種種隨緣，詳細情況如彼所述。或者在外律中，在這裡接受衣缽的人，用七單白進入僧團。《律》（lǜ）中說：
【English Translation】 English version Did someone eavesdrop on his ordination Karma and then pretend to be a Bhikshu (bhikkhu, a Buddhist monk)? Answer: No. Fourth, were you previously an adherent of other paths, then came to take ordination, and later returned to those other paths, and now you are coming again to take ordination? Answer: No. Fifth, are you one of the five types of eunuchs (named individually)? Answer: No. Sixth, are you someone who killed their father? Seventh, are you someone who killed their mother? Eighth, are you someone who killed an Arhat (arahant, a perfected person)? Ninth, are you someone who caused a schism in the Sangha (saṃgha, the Buddhist monastic community)? Tenth, are you someone who maliciously caused a Buddha (buddha, an enlightened being) to bleed? All answer: No. Eleventh, are you a son of a Deva (deva, a god) or Asura (asura, a demigod), a non-human being, who transformed into human form to receive ordination? Answer: No. Twelfth, are you a Naga (nāga, a serpent deity) or other animal capable of transformation, who transformed into human form to receive ordination? Answer: No. Thirteenth, do you currently possess both male and female sexual organs? Answer: No. You should praise him, saying: 'Good man, the thirteen difficult questions have been asked, and since there are none, you may receive ordination.' Then ask the ten obstructions: What is your current name? Answer: So-and-so (mǒu jiǎ). What is your preceptor's name? Answer: So-and-so (mǒu jiǎ). Are you twenty years old? Answer: Yes. Are your robes and bowl complete? Answer: Yes. Did your parents allow you to leave home (if they allowed it, say 'allowed,' if not, say 'not allowed')? Do you have any debts? Answer: No. Are you owned by another, whom the Buddha (buddha, an enlightened being) does not allow to be ordained, or are you a slave? Answer: No. Are you a government official? Answer: No. Are you a man? Answer: Yes. Do you have these diseases: leprosy, boils, white leprosy, consumption, or madness? Do you not have these diseases now? Answer: No. You should then tell him: 'You have no obstructions, you will certainly receive ordination. Just as I am asking you now, the Sangha (saṃgha, the Buddhist monastic community) will also ask in the same way. Just as you answered me earlier, you should also answer in the same way in the Sangha (saṃgha, the Buddhist monastic community).' You should teach him to stand up, put on the seven-part robe, and make his deportment proper and upright. Put on shoes, spread out the sitting cloth, and hold the robe and bowl wrapped in a bundle in his hands. Tell him to stand here, and I will go to the Sangha (saṃgha, the Buddhist monastic community) to inform them of your request. If the Sangha (saṃgha, the Buddhist monastic community) permits, I will raise my hand to summon you, and you may come immediately. The Five-Part Vinaya (wǔ fēn lǜ) says: 'When teaching him to wear the robe, secretly and lawfully observe whether he has any serious illnesses.' Various circumstances should be considered, as described in detail there. Or, according to external Vinaya (vinaya, the monastic code), those who receive robes and bowls here enter the Sangha (saṃgha, the Buddhist monastic community) with seven simple announcements. The Vinaya (lǜ) says:
彼教授師還來。至僧中如常威儀。相去舒手相及處立(此依中國露地戒壇。故在申手內必在覆處隨時也)。當作白。大德僧聽。彼某甲從和尚某甲求受具足戒。若僧時到僧忍聽。我已問竟聽將來。白如是。白已勿出僧中。若堂內者。至門限內。舉手呼言。某甲來(若在露地不得離僧申手外也)。彼來已。為捉衣缽令至僧中。教禮僧足已。至戒師前。右膝著地合掌。八正明乞戒。彼教授師將衣缽付戒師已。為正衣服安慰其心。懇惻至誠。仰憑清眾。求哀乞戒語云。此戒法唯佛出世樹立此法。秘故勝故。不令俗人聞之故。六道之中唯人得受。猶含遮難不得具受。汝今既無。甚是凈器。當深心乞戒。須臾之間入三寶數。若輕浮心戒不可得。如是隨時作之。律論廣述。但乞戒由汝自心。但未曉方軌。階漸無由。故佛教我為汝稱述。應逐我語。大德僧聽。我某甲從和尚某甲求受具足戒。我某甲今從眾僧乞受具足戒。某甲為和尚。愿僧拔濟我。慈愍故(三說教已復坐)。九戒師白和法。彼應白言。大德僧聽。此某甲從和尚某甲求受具足戒。此某甲今從眾僧乞受具足戒。某甲為和尚。若僧時到僧忍聽我問諸難事。白如是。問戒師作白和僧。教授無者答。羯磨對僧問難。先不差之。故后須和。教授已被僧差奉命令問。何須更和。又在屏
處不對眾問。問戒師不差。教授獨差者答。教授師出衆問難。不差無由輒問。羯磨眾中而問。故不須差。更有料簡。如義鈔說。十正明對問。律直問十三難事。無有前緣。今時相傳前問衣缽。還如教授示四種異名已。應語言。善男子聽。今是真誠時實語時。今隨所問汝。汝當隨實答。僧祇云。汝若不實答。便欺誑諸天魔梵沙門婆羅門諸天世人。亦欺誑如來及以眾僧。自得大罪。今問汝十三難事。同前教授師所問。但眾僧恐屏處有鑑。故對大眾一一問汝。汝還依彼答一一答我。汝不犯邊罪不。汝不犯凈行比丘尼不。汝非賊心受戒不。汝非破內外道不。汝非黃門不。汝非殺父不。汝非殺母不。汝非殺阿羅漢不。汝非破僧不。汝非出佛身血不。汝非非人不。汝非畜生不。汝非二形不。並答言無者。汝字何等。和尚字誰。年滿二十未。三衣缽具不。父母聽汝不。汝不負債不。汝非奴不。汝非官人不。汝是丈夫不。丈夫有如是病。癩癰疽白癩干痟顛狂等。汝今無如是病不(上來並隨有無具答)。大段第二正明受體。若至此時。正須廣張示導發戒正宗。不得但言起上品心。則受者知何是上品。徒自枉問。今薄示相貌。臨事未必誦文。應語言。善男子汝遮難並無。眾僧同慶當與汝戒。但深戒上善廣周法界。當發上心可得上法。如前緣
【現代漢語翻譯】 現代漢語譯本 不應在眾人面前提問。如果戒師沒有被指定，則不應提問。如果教授師被單獨指定，則由他來回答。教授師可以在大眾面前提出問題和質疑。如果沒有被指定，則不應隨意提問。在羯磨（Karma，佛教儀式）僧團中提問，則不需要指定。還有更詳細的解釋，如《義鈔》所說，十個問題需要明確地當面提問。律宗直接詢問十三種困難的情況，沒有先前的緣由。現在相傳先問衣缽（袈裟和缽），就像教授師展示四種不同的名稱之後一樣。應該說：『善男子，聽著。現在是真誠的時候，是說實話的時候。現在我將問你一些問題，你應當如實回答。』《僧祇律》說：『如果你不如實回答，便是欺騙諸天、魔、梵天、沙門、婆羅門以及世間眾人，也是欺騙如來和眾僧，會得到大罪。』現在問你十三種困難的情況，與之前教授師所問相同。但眾僧恐怕在私下裡有所隱瞞，所以在大眾面前一一問你。你還按照之前的回答一一回答我。你沒有犯邊罪嗎？你沒有侵犯清凈的比丘尼嗎？你不是以盜心受戒的嗎？你不是破壞內外道的嗎？你不是黃門（太監）嗎？你沒有殺父嗎？你沒有殺母嗎？你沒有殺阿羅漢（Arhat，已證悟者）嗎？你沒有破壞僧團嗎？你沒有使佛出血嗎？你不是非人嗎？你不是畜生嗎？你不是二形人嗎？』都回答『沒有』之後，問：『你叫什麼名字？你的和尚（Upadhyaya，戒師）是誰？你年滿二十歲了嗎？你的三衣缽具（佛教僧侶的必需品）齊全嗎？你的父母允許你出家嗎？你沒有負債嗎？你不是奴隸嗎？你不是官人嗎？你是丈夫嗎？丈夫有這樣的疾病嗎？麻風、癰疽、白癜風、乾瘦、癲狂等。你現在沒有這樣的疾病嗎？』（以上都根據實際情況如實回答）。 第二大段，正式說明受戒的體性。如果到了這個時候，就需要廣泛地展示和引導，闡發戒律的正宗，不能只說『發起上品心』，否則受戒者不知道什麼是上品，只是徒勞地提問。現在簡單地展示一下相貌，臨事未必需要背誦經文。應該說：『善男子，你的遮難都沒有了，眾僧都慶幸將要給你授戒。但深戒是上善的，廣泛周遍法界的，應當發起上心，才能得到上法，如前緣所說。』
【English Translation】 English version One should not ask questions in the presence of the assembly if the Preceptor is not designated. If the Instructor is solely designated, then he should answer. The Instructor can raise questions and challenges before the assembly. If not designated, one should not ask questions arbitrarily. When asking within the Karma (Buddhist ritual) assembly, designation is unnecessary. There are more detailed explanations, as stated in the 'Commentary on the Meaning,' where ten questions require clear, face-to-face inquiry. The Vinaya directly inquires about thirteen difficult circumstances without prior cause. It is now traditionally passed down to first ask about the robes and bowl (Kashaya and Patra), just as the Instructor demonstrates the four different names. One should say: 'Good man, listen. Now is the time for sincerity, the time to speak truthfully. Now I will ask you some questions, and you should answer truthfully.' The Sanghika Vinaya says: 'If you do not answer truthfully, you will deceive the gods, demons, Brahmas, Shramanas, Brahmins, and all beings in the world, and you will also deceive the Tathagata (Buddha) and the Sangha, incurring great sin.' Now I ask you about the thirteen difficult circumstances, the same as those asked by the previous Instructor. However, the Sangha fears that there may be concealment in private, so they ask you one by one in front of the assembly. You should answer me one by one as you answered before. Have you not committed border offenses? Have you not violated a pure Bhikkhuni (nun)? Did you not receive ordination with a thieving mind? Are you not a destroyer of internal and external paths? Are you not a eunuch? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (enlightened being)? Have you not disrupted the Sangha? Have you not drawn blood from the Buddha's body? Are you not a non-human? Are you not an animal? Are you not a hermaphrodite?' After answering 'no' to all, ask: 'What is your name? Who is your Upadhyaya (preceptor)? Are you twenty years old yet? Are your three robes and bowl (essential items for Buddhist monks) complete? Do your parents allow you to renounce the world? Are you not in debt? Are you not a slave? Are you not a government official? Are you a man? Does the man have such diseases? Leprosy, carbuncles, vitiligo, consumption, madness, etc. Do you not have such diseases now?' (Answer all of the above truthfully according to the actual situation). The second major section, formally explaining the nature of receiving precepts. If it comes to this point, there is a need for extensive demonstration and guidance, expounding the true essence of the precepts, and one cannot simply say 'arise with a superior mind,' otherwise the recipient of the precepts will not know what is superior, and the questions will be asked in vain. Now, simply demonstrate the appearance, and it is not necessary to recite the scriptures in the event. One should say: 'Good man, you have no obstacles, and the Sangha rejoices that they are about to give you the precepts. But the profound precepts are supremely good, extensively encompassing the Dharma realm, and one should generate a superior mind in order to attain the superior Dharma, as mentioned in the previous causes.'
中。今受此戒。為趣泥洹果。向三解脫門。成就三聚戒。令正法久住等。此名上品心。次為開廣汝懷者。由塵沙戒法注汝身中。終不以報得身心而得容受。應發心作虛空器量身方得受法界善法。故論云。若此戒法有形色者。當入汝身作天崩地裂之聲。由是非色法故令汝不覺。汝當發驚悚意發上品殷重心。今為汝作羯磨聖法。此是如來所制。發得塵沙法界善法注汝身心。汝須知之。應告僧言。大眾慈悲佈施其戒。同心共秉愿。勿異緣令他不得。應四顧望之不令非別之相。有者喚令如法。告言。眾僧聽。作羯磨。大德僧聽。此某甲從和尚某甲求受具足戒。此某甲今從眾僧乞受具足戒。某甲為和尚。某甲自說清凈無諸難事。年滿二十。三衣缽具。若僧時到僧忍聽授。某甲具足戒某甲為和尚。白如是。作白已問僧成就不。乃至羯磨中第一第二第三亦如是問。此僧祇文。準此僧中知法者答言成就。十誦因為他受戒。或睡入定鬧語阓亂等。佛言不成受戒。羯磨時當一心聽。莫余覺餘思惟。應敬重法。當思惟心心相續憶念。應分別言。是第一羯磨乃至第三。不說得罪。又應語受者言。已作白已。僧皆隨喜。今作羯磨動彼戒法。莫令心沈舉。當用心承仰。又白僧言。當聽羯磨。大德僧聽。此某甲從和尚某甲求受具足戒。此某甲今從眾僧
【現代漢語翻譯】 現代漢語譯本： 現在接受這些戒律，是爲了趨向涅槃（Nirvana，解脫）的果位，面向三解脫門（Three Doors of Liberation，空、無相、無作），成就三聚戒（Threefold Pure Precepts，攝律儀戒、攝善法戒、饒益有情戒），使正法長久住世等等。這叫做上品心。接下來是爲了開闊你的心胸，因為如塵沙般眾多的戒法注入你的身中，如果以你現有的、由業報而來的身心，是無法容納承受的。應該發願，使自身如同虛空般廣大，才能承受法界一切善法。所以經論上說，如果這些戒法有形體顏色，當進入你身體時，會發出天崩地裂般的聲響。正因為它們不是色法，所以你才不會察覺。你應該發起驚懼之心，發起最上品的殷重心。現在為你舉行羯磨（Karma，業）聖法，這是如來（Tathagata，佛）所制定的，使如塵沙般眾多的法界善法注入你的身心，你必須知道這一點。應該告訴僧眾說：『大眾慈悲，佈施戒律，同心共同秉持願望，不要因為其他因緣使他人無法得到。』應該四處張望，不要有非僧眾的相貌的人在場。如果有，就叫他如法離開。告知說：『眾僧聽著，現在作羯磨。大德僧聽著，這位某甲從和尚某甲處求受具足戒（Full Ordination）。這位某甲現在向眾僧乞求受具足戒。某甲為和尚，某甲自述清凈，沒有諸種障礙，年滿二十，三衣（Three Robes）缽（Alms Bowl）具足。如果僧眾時機已到，僧眾允許聽受，就為某甲授具足戒，某甲為和尚。』這樣稟白。稟白完畢后，問僧眾是否成就。乃至羯磨中的第一、第二、第三次也這樣詢問。這是僧祇律（Mahasamghika Vinaya）的條文。根據這條，僧眾中知法的人回答說『成就』。《十誦律》（Sarvastivada Vinaya）說，因為他人受戒，或者睡覺、入定、喧鬧、混亂等情況，佛說不能成就受戒。作羯磨時應當一心聽受，不要有其他的覺知和思惟，應該敬重佛法，應當思惟心心相續憶念，應當分別說，這是第一羯磨乃至第三羯磨，不說就犯戒。又應該告訴受戒者說，已經稟白完畢，僧眾都隨喜，現在作羯磨，啟動那些戒法，不要讓心沉沒，應當用心承接仰望。又稟白僧眾說：『應當聽羯磨。大德僧聽著，這位某甲從和尚某甲處求受具足戒。這位某甲現在向眾僧乞求受具足戒。
【English Translation】 English version: Now receiving these precepts is to move towards the fruit of Nirvana (Nirvana, liberation), facing the Three Doors of Liberation (Three Doors of Liberation, emptiness, signlessness, non-action), accomplishing the Threefold Pure Precepts (Threefold Pure Precepts, precepts of restraining from evil, precepts of cultivating good, precepts of benefiting sentient beings), so that the Proper Dharma may long abide in the world, and so on. This is called the superior mind. Next is to broaden your mind, because precepts as numerous as dust and sand are poured into your body. If you use your existing body and mind, which are the result of karma, you will not be able to contain and bear them. You should make a vow to make yourself as vast as the void, so that you can bear all the good dharmas of the Dharma Realm. Therefore, the scriptures say that if these precepts had form and color, when they entered your body, they would make a sound like the collapse of the sky and the cracking of the earth. It is precisely because they are not form that you do not perceive them. You should arouse a sense of awe and the most superior earnest mind. Now I will perform the Karma (Karma, action) sacred Dharma for you, which was established by the Tathagata (Tathagata, Buddha), so that the good dharmas of the Dharma Realm, as numerous as dust and sand, may be poured into your body and mind. You must know this. You should tell the Sangha: 'The Sangha is compassionate and bestows the precepts. Let us uphold our vows with one heart and mind, and do not let other causes prevent others from receiving them.' You should look around to make sure that there are no non-Sangha members present. If there are, ask them to leave according to the Dharma. Announce: 'The Sangha is listening, now we perform the Karma. Venerable Sangha is listening, this so-and-so seeks full ordination (Full Ordination) from the Upadhyaya (Preceptor) so-and-so. This so-and-so now begs the Sangha to receive full ordination. So-and-so is the Upadhyaya, so-and-so declares himself pure, without any obstacles, is twenty years old, and has the three robes (Three Robes) and alms bowl (Alms Bowl) complete. If the Sangha is ready, and the Sangha allows the hearing, then give so-and-so full ordination, with so-and-so as the Upadhyaya.' Report in this way. After reporting, ask the Sangha if it is accomplished. Even the first, second, and third times in the Karma are asked in this way. This is the text of the Mahasamghika Vinaya (Mahasamghika Vinaya). According to this, those in the Sangha who know the Dharma answer 'Accomplished'. The Sarvastivada Vinaya (Sarvastivada Vinaya) says that because others are receiving precepts, or sleeping, entering samadhi, being noisy, or being chaotic, the Buddha said that receiving precepts cannot be accomplished. When performing Karma, one should listen attentively with one mind, without other awareness or thoughts. One should respect the Dharma, and one should think of the continuous succession of thoughts, and one should distinguish and say, this is the first Karma, even the third Karma, and not speaking is an offense. Also, one should tell the receiver of the precepts that the report has been completed, and the Sangha is rejoicing. Now we perform Karma to activate those precepts, do not let the mind sink, and one should receive and look up with the mind. Also, report to the Sangha: 'You should listen to the Karma. Venerable Sangha is listening, this so-and-so seeks full ordination from the Upadhyaya so-and-so. This so-and-so now begs the Sangha to receive full ordination.'
乞受具足戒。某甲為和尚。某甲自說清凈無諸難事。年滿二十。三衣缽具。僧今授某甲具足戒。某甲為和尚。誰諸長老忍僧與某甲受具足戒。某甲受和尚者默然。誰不忍者說。此是初羯磨。問僧成就不。告受者言。已作初羯磨。僧皆默可。今十方法界善法並皆動轉。當起欣心。勿縱怠意。次作二羯磨。如上問已。告受者言。已作二羯磨法。僧並和合。今十方法界善法並舉集空中。至第三羯磨竟時。當法界功德入汝身心。餘一羯磨在。汝當發身總虛空界。心緣救攝三有眾生。並欲護持三世佛法。直衣此語。不同上廣。仍白僧言。愿僧同時慈濟前生。同共合掌佐助舉此羯磨。便即作之乃至是事如是持已。若多人一人即須隨竟記其時節。四分云。有新受戒者不及后安居。便數為歲。佛言。不爾有者。應和尚阇梨教授時節云。若冬若春若夏若干日月若食前食后乃至量影。應預將一尺木。至受訖日中豎之。記其影頭。臥尺量之計為尺寸。以為常法。善見云。受戒已立取腳隨身量影。示春冬時眾數多少。后說四依四重等。若受人多者但有受竟在僧下坐。乃至一切作已。方總集上座前。同時為說隨相。不必戒師。問此新受戒人相同界外來者。何不重和。答非是外來。當處新起。次明說相。據理隨師具學。何獨此四。為緣起有過。且制
【現代漢語翻譯】 現代漢語譯本 請求授予具足戒（Bhikkhu ordination）。某甲（某某）為和尚（Upajjhaya，戒師）。某甲自述清凈，沒有諸種障礙，年滿二十歲，三衣（Ticīvara，比丘的三件袈裟）和缽（Pātra，食器）都已具備。僧團現在授予某甲具足戒，某甲以某甲為和尚。諸位長老，誰同意僧團授予某甲具足戒？同意某甲以某甲為和尚的請保持沉默。不同意的請說出來。這是初羯磨（Ñattikamma，宣告羯磨）。詢問僧團是否成就。告知受戒者，已經做了初羯磨。僧團都默然認可。現在十方法界的善法都在震動運轉，應當生起歡欣之心，不要放縱懈怠。接下來做二羯磨（Dutiyakamma，第二羯磨）。如上詢問后，告知受戒者，已經做了二羯磨法，僧團都和合。現在十方法界的善法都聚集在空中。到第三羯磨（Tatiyakamma，第三羯磨）結束時，當法界的功德進入你的身心。還剩一個羯磨，你應當發起身遍滿虛空界，心緣于救度攝受三有（Tibhava，欲界、色界、無色界）眾生，並且想要護持三世（過去、現在、未來）佛法。直接說這些話，不同於上面所說的廣義內容。仍然稟告僧團說：『愿僧團同時慈悲救濟前生，共同合掌佐助舉行這個羯磨。』然後就做這個羯磨，乃至此事如是奉持完畢。如果多人受戒，一個人也需要隨之記錄其時節。四分律（Dharmaguptaka Vinaya）說，有新受戒者來不及參加後來的安居（Vassa，雨季安居），便算作一年。佛說，不是這樣的。應該按照和尚、阿阇梨（Ācariya，導師）、教授師（Upajjhaya）的時節說，無論是冬天、春天還是夏天，若干日月，無論是食前還是食后，乃至測量影子。應該預先準備一尺長的木頭，到受戒完畢那天中午豎立起來，記錄其影子的頭，用臥倒的尺子測量，計算為尺寸，作為常規方法。善見律毗婆沙（Samantapāsādikā）說，受戒完畢后立即站立，量取腳隨身後的影子，顯示春冬時節人數的多少。之後說四依（Cattāro Nissayā，比丘的四種依靠）四重（Cattāri Pārājikā，四種根本重罪）等。如果受戒人多，只要受戒完畢后在僧團下座坐著，乃至一切做完后，才總集到上座前，同時為他們解說隨相（Anusāsana，戒律的附加細則）。不必是戒師。詢問這些新受戒的人，和從界外來的人相同嗎？為什麼不重新和合？回答說，不是從外面來的，而是當處新起的。接下來明確解說戒相（Sikkhāpada，學處）。根據道理，跟隨戒師全面學習，為何單單是這四種？因為緣起有過失，所以加以制定。
【English Translation】 English version Requesting to receive the full ordination (Bhikkhu ordination). May 'So-and-so' be the Upajjhaya (preceptor). 'So-and-so' declares himself to be pure, without any hindrances, twenty years of age, and possessing the three robes (Ticīvara, the three robes of a bhikkhu) and bowl (Pātra, alms bowl). The Sangha now grants 'So-and-so' the full ordination, with 'So-and-so' as the Upajjhaya. Venerable elders, who among you approves of the Sangha granting 'So-and-so' the full ordination? Let those who approve of 'So-and-so' having 'So-and-so' as the Upajjhaya remain silent. Let those who disapprove speak. This is the first Kamma (Ñattikamma, motion). Inquire whether the Sangha is in agreement. Inform the candidate that the first Kamma has been performed. The Sangha is all silently in agreement. Now the good Dhamma of the ten directions is moving and turning. One should generate a joyful mind and not be lazy or negligent. Next, perform the second Kamma (Dutiyakamma, second motion). After inquiring as above, inform the candidate that the second Kamma has been performed, and the Sangha is in harmony. Now the good Dhamma of the ten directions is gathered in the sky. When the third Kamma (Tatiyakamma, third motion) is completed, may the merit of the Dhamma realm enter your body and mind. There is one more Kamma remaining. You should generate a mind that pervades the entire space, and focus on saving and protecting beings in the three realms of existence (Tibhava, the realms of desire, form, and formlessness), and wish to protect the Buddhadhamma of the three times (past, present, and future). Speak these words directly, not in the extensive manner mentioned above. Still, inform the Sangha, saying: 'May the Sangha simultaneously compassionately aid my past lives, and together join hands to assist in performing this Kamma.' Then perform this Kamma, until this matter is completed. If there are many receiving ordination, one person must record the time. The Dharmaguptaka Vinaya says that if a newly ordained person does not participate in the subsequent Vassa (rain retreat), it is counted as a year. The Buddha said that it is not so. It should be according to the time of the Upajjhaya, Ācariya (teacher), and professor, whether it is winter, spring, or summer, so many days and nights, whether before or after the meal, and even measuring the shadow. One should prepare a foot-long piece of wood in advance, and on the day the ordination is completed, stand it upright at noon, record the head of the shadow, measure it with the foot-long piece of wood lying down, and calculate the dimensions as a standard method. The Samantapāsādikā says that after the ordination is completed, immediately stand up and measure the shadow of the foot behind the body, showing the number of people in spring and winter. Afterward, speak of the Four Resources (Cattāro Nissayā, the four supports of a bhikkhu) and the Four Defeats (Cattāri Pārājikā, the four root offenses). If there are many people receiving ordination, as long as they sit below the Sangha after the ordination is completed, and after everything is done, they are gathered in front of the senior monks, and the Anusāsana (additional rules of discipline) are explained to them at the same time. It does not have to be the ordination master. Are these newly ordained people the same as those who come from outside the boundary? Why not re-harmonize? The answer is that they are not from outside, but newly arising in this place. Next, clearly explain the Sikkhāpada (precepts). According to reason, fully learn from the teacher, why only these four? Because there is a fault in the arising of conditions, so it is established.
四根本。若毀非用。餘篇枝條懺復僧數。意在此也。應告之云。善男子汝受戒已。必謹奉持。若但有受無持心者。受戒不得。空愿無益。寧起行用。不須愿求。經論如此。但佛世難值。正法難聞。人身難得。奉戒者難。故上品高達能受能持。修道會聖。下品小人能受能破。心無慚愧。現世惡名。不消利養。死入惡道。中品之徒善不自發。望上而學。可準下流耶。若遂鄙懷毀破佛戒。不如不受。必須依佛正教。順受隨學。五夏已來專于律部。若達持犯辦比丘事。修定習慧會正可期。自此已外新學言說污染凈戒。定慧無由生者。佛則不許。故律云。若師闕教授。當余處學。為長益沙門果故。然後依文為說相也。次為受衣缽坐具。若沙彌時說凈長衣缽者。更請施主總將說凈。若沙彌時不說則已犯長。應令將舍作吉羅懺。然後說凈。並和尚委示之。次授六念(出僧祇文)。第一念知日月。應言今朝白月一日至十五日。以純大故不云大小。若黑月有大小故須兩分之。今朝黑月大一日至十五日。或云。今黑月小一日至十四日。此謂識去布薩遠近。出家日月法式如此。若據律文。為俗人問令使識知。若入聚落。先知日月數法。準此方土。不論黑白。若答俗人。唯得通相云正月小今是某日。此則道俗通知為允。二念知食處。于中有三。
【現代漢語翻譯】 現代漢語譯本 四根本戒。如果違犯了非根本戒，其餘的枝末戒條可以通過向僧團懺悔來恢復。這其中的用意就在於此。應當告訴受戒者說：『善男子，你受戒之後，務必謹慎奉持。如果只是受了戒而沒有持戒的心，那麼受戒就不能得到利益，空有願望而無益處。寧可起身行動實踐，也不需要空自願求。』經典論著是這樣說的。只是佛世難以遇到，正法難以聽聞，人身難以獲得，奉持戒律的人難以見到。所以，上品的人能夠達到既能受戒又能持戒的程度，修習佛道，最終證得聖果。下品的小人，能夠受戒卻又違犯戒律，心中沒有慚愧，現世遭受惡名，不能消受供養，死後墮入惡道。中等之人，善行不能自己發起，而是仰望上等之人而學習，可以勉強達到下等人的水平。如果放縱卑劣的想法，毀壞佛的戒律，還不如不受戒。必須依照佛的正教，順從地接受並隨之學習。五年以來專注于律部，如果通達持戒和犯戒的情況，能夠處理比丘的事務，修習禪定和智慧，證悟正果是可以期待的。從這以外，新學的人的言論會污染清凈的戒律，禪定和智慧沒有產生的機會，佛是不允許的。所以律中說：『如果老師缺乏教授，應當到其他地方學習。』爲了增長沙門的果位。然後依照條文為他說戒相。接下來為他授予衣缽和坐具。如果在沙彌時已經說了清凈長衣缽，那麼再次請施主全部拿來說清凈。如果沙彌時沒有說，那麼已經犯了長衣缽的戒，應當讓他捨棄，作吉羅懺悔。然後說清凈。並由和尚詳細地告知他。接下來授予六念（出自《僧祇律》）。第一念是知日月。應當說：『今天白月一日至十五日。』因為是純粹的大月，所以不說大小。如果是黑月，有大小之分，所以需要兩分來說。『今天黑月大一日至十五日。』或者說：『今天黑月小一日至十四日。』這是爲了識別距離布薩的遠近。出家人的日月法式是這樣的。如果根據律文，為俗人詢問，讓他們知道。如果進入村落，先知道日月數法，按照此方土地的習慣，不論黑白。如果回答俗人，只能大概地說『正月小，今天是某日。』這樣道俗都明白才是合適的。第二念是知食處。其中有三種情況。
【English Translation】 English version The four root precepts. If one violates a non-root precept, the remaining branch precepts can be restored by confessing to the Sangha. The intention lies in this. One should tell the one receiving the precepts: 'Good man, after receiving the precepts, you must diligently uphold them. If you only receive the precepts without the intention to uphold them, then receiving the precepts will not bring benefit; empty vows are useless. It is better to arise and practice than to seek empty wishes.' The scriptures say this. It is difficult to encounter the Buddha's era, difficult to hear the true Dharma, difficult to obtain a human body, and difficult to find those who uphold the precepts. Therefore, those of the highest caliber can both receive and uphold the precepts, cultivate the path, and ultimately attain the holy fruit. Those of the lowest caliber can receive the precepts but then violate them, having no shame in their hearts, suffering a bad reputation in this life, unable to consume offerings, and falling into evil realms after death. Those of the middle caliber cannot initiate good deeds on their own but learn by looking up to those of the higher caliber, barely reaching the level of the lower caliber. If one indulges in base thoughts and destroys the Buddha's precepts, it is better not to receive them. One must follow the Buddha's true teachings, obediently receive them, and learn accordingly. For five years, focus on the Vinaya. If one understands the situations of upholding and violating the precepts, and can handle the affairs of a Bhikkhu, cultivating Samadhi and wisdom, the attainment of true fruit can be expected. Beyond this, the words of new learners will pollute the pure precepts, and there will be no opportunity for Samadhi and wisdom to arise, which the Buddha does not allow. Therefore, the Vinaya says: 'If the teacher lacks instruction, one should learn elsewhere.' This is to increase the fruit of the Shramana. Then, according to the text, explain the characteristics of the precepts to him. Next, bestow the robes, bowl, and sitting mat. If the pure long robe and bowl have already been declared pure during the time as a Shramanera, then request the donor to bring them all again to declare them pure. If they were not declared pure during the time as a Shramanera, then one has already violated the precept of having a long robe and bowl, and should be made to discard them and perform a Kila repentance. Then declare them pure. And the Upadhyaya should inform him in detail. Next, bestow the six recollections (from the 'Sengqi Vinaya'). The first recollection is knowing the days of the month. One should say: 'Today is the first to the fifteenth day of the white month.' Because it is a purely large month, one does not say large or small. If it is a black month, there is a distinction between large and small, so it needs to be divided into two to say. 'Today is the first to the fifteenth day of the large black month.' Or say: 'Today is the first to the fourteenth day of the small black month.' This is to recognize the distance to the Uposatha. The monastic practice for knowing the days of the month is like this. According to the Vinaya, if a layperson asks, let them know. If entering a village, first know the method of counting the days of the month, according to the customs of this land, regardless of black or white. If answering a layperson, one can only generally say, 'It is a small first month, today is such and such day.' This is appropriate for both monastics and laypersons to understand. The second recollection is knowing the place of food. There are three situations in this.
若全不受請者。云我今自食已食。有言食僧常食。有言我常乞食。若受請者云我今自食無請處。又云我今食僧食無請處。又云我今乞食無請處。若有請者有背不背。應云今有請處念自去。若背者(謂迦提月病及施衣等緣)。今有某緣得背請(若無緣一日有眾多請者。應對人云)。今日有多請自受一請。餘者施與長老在某處(應覓五眾舍之。若無人時心念舍)。我某甲今朝檀越施我正食。回施比丘某甲。檀越於我不許。我得自恣食(三說。此念法謂獨住蘭若遠行長病饑時。依親里住五種。十誦開之)。第三知受戒時夏臘。云。我于某年月日某時一尺木若干影時受具戒。我今無夏。后若有者。隨夏言之。第四知衣缽有無受凈等。應云。我三衣缽具。有長已說凈(后隨有無。衣缽藥等隨有者念說凈)。第五念同別食。云。我今依眾食(必有別眾九緣隨開)云。我今有某緣。應別眾食。廣如隨相。六念康羸。云我無病堪行道(有病念療治之)。僧祇云。受戒已。要畜漉水袋應法澡罐等。如隨相中。五分新受戒者必令誦戒。恐心退者未可亦得。善見云。佛度比丘。已有三衣缽盂坐具漉水袋針線斧子八事隨身。四分云。為比丘與外道相濫。佛令問何時何月何和尚阇梨等。即知佛法與外道俗人有異。勘問知非賊住。時有三時。從十二
【現代漢語翻譯】 若完全不接受邀請，可以這樣說：『我現在自己吃已經準備好的食物。』或者說：『我經常吃僧團的食物。』或者說：『我經常乞食。』如果接受邀請，則說：『我現在自己吃，沒有被邀請的地方。』又說：『我現在吃僧團的食物，沒有被邀請的地方。』又說：『我現在乞食，沒有被邀請的地方。』如果有人邀請，有推辭或不推辭的情況，應該說：『現在有邀請的地方，我打算自己去。』如果推辭（指迦提月生病以及佈施僧衣等因緣），則說：『現在有某種因緣，可以推辭邀請。』（如果沒有因緣，但一天有很多邀請，應該對人說）：『今天有很多邀請，我自己接受一個，其餘的佈施給在某處的長老。』（應該尋找五眾並捨棄邀請，如果沒有人，則心中默唸捨棄）。『我某甲今天檀越（dàn yuè，施主）佈施給我正食，我回施給比丘某甲。檀越不允許我這樣做，我可以隨意食用。』（重複三次。這種唸誦方法適用於獨居蘭若（lán rě，寂靜處）、遠行、長期生病飢餓時，依靠親屬里居住五種情況。《十誦律》允許這樣做）。 第三，要知道受戒時的夏臘（xià là，出家年資）。說：『我于某年某月某日某時，一尺木若干影時受具足戒。我今沒有夏臘。』以後如果有，則按照實際夏臘說。第四，要知道衣缽（yī bō，僧人的衣服和食器）的有無、受凈（shòu jìng，通過儀式使物品變為僧人可用的）等。應該說：『我三衣缽具足，有多餘的已經說過凈。』（以後根據實際情況，衣服、缽、藥物等，有什麼就念說什麼凈）。第五，念同別食（tóng bié shí，一起用餐或分開用餐）。說：『我現在依靠僧眾一起用餐。』（必定有別眾九種因緣，隨情況開許）說：『我現在有某種因緣，應該和僧眾分開用餐。』詳細情況如《隨相律》。 第六，念康羸（kāng léi，健康或虛弱）。說：『我沒有病，能夠修行。』（有病則唸誦治療）。《僧祇律》說：受戒后，要準備濾水袋、應法的澡罐等，如《隨相律》中所說。《五分律》規定新受戒的人必須背誦戒律，擔心退心的人可以不背誦。《善見律毗婆沙》說：佛陀度化的比丘，已經有三衣、缽盂、坐具、濾水袋、針線、斧子八件事隨身。《四分律》說：爲了區分比丘和外道，佛陀讓詢問何時、何月、何和尚、阇梨（shé lí，阿阇梨，導師）等，就知道佛法與外道俗人有區別。勘問是爲了知道是否是賊住（zéi zhù，冒充僧人）。時間有三種，從十二...
【English Translation】 If one does not accept an invitation at all, one can say: 'I am now eating the food I have already prepared myself.' Or say: 'I often eat the Sangha's food.' Or say: 'I often beg for food.' If one accepts an invitation, then say: 'I am now eating myself, there is no place I have been invited to.' Also say: 'I am now eating the Sangha's food, there is no place I have been invited to.' Also say: 'I am now begging for food, there is no place I have been invited to.' If someone invites, and there is a situation of declining or not declining, one should say: 'Now there is a place of invitation, I intend to go myself.' If one declines (referring to the cause of illness in the Kathina month and offering robes, etc.), then say: 'Now there is a certain cause, I can decline the invitation.' (If there is no cause, but there are many invitations in one day, one should say to the person): 'Today there are many invitations, I will accept one myself, and give the rest to the elders in a certain place.' (One should look for the five groups and abandon the invitation, if there is no one, then silently abandon it in the mind). 'I, so-and-so, today the Danapati (dàn yuè, benefactor) has given me proper food, I give it back to Bhikkhu so-and-so. The Danapati does not allow me to do this, I can eat it freely.' (Repeat three times. This method of recitation is suitable for living alone in a Aranya (lán rě, quiet place), traveling far, being sick and hungry for a long time, relying on relatives living in five situations. The Sarvastivada Vinaya allows this). Third, one must know the Varsha (xià là, monastic age) at the time of ordination. Say: 'I received full ordination in a certain year, month, day, and time, when a one-foot stick cast a certain number of shadows. I have no Varsha now.' If there is one later, then speak according to the actual Varsha. Fourth, one must know whether one has robes and alms bowl (yī bō, monk's robes and eating utensils), and whether they have been made allowable (shòu jìng, making items usable for monks through a ceremony), etc. One should say: 'I have a full set of three robes and an alms bowl, and the extra ones have been made allowable.' (Later, according to the actual situation, robes, alms bowl, medicine, etc., whatever one has, one recites to make it allowable). Fifth, recite about eating together or separately (tóng bié shí, eating together or separately). Say: 'I am now relying on the Sangha to eat together.' (There must be nine causes for separate groups, allowed according to the situation) Say: 'I now have a certain cause, I should eat separately from the Sangha.' Details are as in the Vinaya-vibhanga. Sixth, recite about health or weakness (kāng léi, healthy or weak). Say: 'I am not sick, I am able to practice.' (If one is sick, then recite about treatment). The Mahasanghika Vinaya says: After ordination, one must prepare a water filter bag, a proper wash basin, etc., as mentioned in the Vinaya-vibhanga. The Pancavargika Vinaya stipulates that newly ordained people must recite the precepts, those who are afraid of regressing may not recite them. The Samantapasadika says: The Bhikkhus converted by the Buddha already had eight things with them: three robes, an alms bowl, a sitting cloth, a water filter bag, needles and thread, and an axe. The Dharmaguptaka Vinaya says: In order to distinguish Bhikkhus from heretics, the Buddha had them ask when, in what month, by what Upadhyaya, Acarya (shé lí, teacher), etc., so that it would be known that the Buddha-dharma is different from heretics and lay people. The investigation is to know whether one is a thief-dweller (zéi zhù, impersonating a monk). There are three times, from twelve...
月十六日至四月十五日為春。從四月十六日至八月十五日為夏。從八月十六日至十二月十五日為冬。月有黑白大小不同。受戒已抄出與之。二明舍戒者。四分云。若不樂梵行者。聽舍戒還家。若復欲于佛法修清凈行者。還聽出家受大戒。增一阿含開七反舍戒。過此非法。十誦伽論。尼無舍戒更得受具。問若無重出家。何故開舍。答一為不成波羅夷故。二為來去無障。比丘建立義強。故開七反。尼有一義。令在俗無過不生譏丑過失。廣如彼部(準義應得作下二眾)。
師資相攝篇第九
佛法增益廣大寔由師徒相攝。互相敦遇財法兩濟。日積業深行久德固者皆賴斯矣。比玄教陵遲慧風掩扇。俗懷悔慢道出非法。並由師無率誘之心。資闕奉行之志。二彼相舍妄流鄙境。欲令光道焉可得乎。故拯倒懸之急。授以安危之方。幸敬而行之。則永無法滅。就中初明弟子依止。后明二師攝受。初中分二。初明師弟名相。后明依止法。問云何名師和尚阇梨。答此無正翻。善見云。無罪見罪訶責。是名我師。共于善法中教授令知故。是我阇梨。論傳云。和尚者外國語。此云知有罪知無罪。是名和尚。四分律弟子訶責和尚中亦同。明瞭論正本云優波陀訶。翻為依學。依此人學戒定慧故。即和尚是也。方土音異耳。相傳云。和尚為
【現代漢語翻譯】 現代漢語譯本： 從農曆正月十六日至四月十五日為春季。從四月十六日至八月十五日為夏季。從八月十六日至十二月十五日為冬季。月份有黑月、白月、大月、小月之分，這些受戒的規定已經抄錄並交付給你們。接下來闡明舍戒的情況。《四分律》中說：『如果有人不喜歡梵行（brahmacarya，清凈的修行生活），允許他舍戒還俗。如果他之後又想在佛法中修習清凈的修行，仍然允許他出家並受具足戒。』《增一阿含經》中允許七次舍戒，超過這個次數就不合法了。《十誦律》中說，比丘尼（bhikkhuni，女性出家人）舍戒后可以再次受具足戒。問：如果沒有重出家，為何允許舍戒？答：一是為避免犯波羅夷罪（parajika，斷頭罪），二是為來去沒有障礙。比丘（bhikkhu，男性出家人）建立的意義更強，所以允許七次舍戒。比丘尼只有一種意義，是爲了讓她們在世俗生活中沒有過錯，不產生譏諷和醜惡的過失。詳細情況見相關律部（按照這個意義，應該允許下座二眾這樣做）。
師資相攝篇第九
佛法的增益和廣大，實際上是由於師徒互相攝受。互相敦促和幫助，在財物和佛法兩方面互相幫助。日積月累，業力深厚，行為長久，德行穩固，都是依賴於此。如果玄妙的教義衰落，智慧的風扇被遮蔽，世俗之人心懷後悔和怠慢，修行中出現不合法的行為，都是因為老師沒有引導和教誨的心，弟子缺乏奉行和實踐的志向。師徒互相拋棄，隨意流落到鄙陋的境地，想要讓佛法發揚光大，怎麼可能呢？所以，爲了拯救倒懸的危急情況，傳授安定和安全的辦法。希望你們恭敬地去實行，那麼佛法就不會滅亡。其中，首先闡明弟子依止師父，然後闡明二師攝受弟子。首先闡明弟子依止師父，又分為兩部分。首先闡明師父和弟子的名相，然後闡明依止的方法。問：什麼叫做師、和尚（upadhyaya，親教師）、阇梨（acariya，軌範師）？答：這些沒有準確的翻譯。《善見律毗婆沙》中說：『沒有罪過，看到罪過，呵斥罪過，這叫做我的師父。共同在善法中教授，使人明白，所以是我的阇梨。』論中記載：『和尚是外國語，這裡的意思是知道有罪，知道沒有罪，這叫做和尚。』《四分律》中弟子呵責和尚的內容也相同。《明瞭論》正本中說優波陀訶（upadhyaya），翻譯為依學，依靠這個人學習戒、定、慧，所以和尚就是優波陀訶。只是各地方的語音不同罷了。相傳認為，和尚是
【English Translation】 English version: From the 16th day of the first lunar month to the 15th day of the fourth lunar month is spring. From the 16th day of the fourth lunar month to the 15th day of the eighth lunar month is summer. From the 16th day of the eighth lunar month to the 15th day of the twelfth lunar month is winter. Months have dark months, white months, large months, and small months. The precepts have already been copied out and given to you. Next, the circumstances of renouncing the precepts will be explained. The Sarvastivada Vinaya says: 'If someone does not enjoy brahmacarya (pure spiritual life), they are allowed to renounce the precepts and return to lay life. If they later wish to cultivate pure practice in the Buddha-dharma, they are still allowed to leave home and receive the full precepts.' The Ekottara Agama allows renunciation of the precepts seven times; beyond this is unlawful. The Dasabhumi-ka-sutra says that a bhikkhuni (female monastic) can receive the full precepts again after renouncing them. Question: If there is no re-ordination, why is renunciation allowed? Answer: First, to avoid committing a parajika (defeat); second, to avoid obstacles to coming and going. The meaning established by a bhikkhu (male monastic) is stronger, so seven renunciations are allowed. A bhikkhuni has only one meaning, which is to ensure that they have no faults in lay life and do not give rise to ridicule or ugly faults. Details can be found in the relevant Vinaya (according to this meaning, the lower two assemblies should be allowed to do this).
Chapter Nine: Mutual Support between Teacher and Disciple
The increase and expansion of the Buddha-dharma are actually due to the mutual support between teacher and disciple. They encourage and help each other, assisting each other in both material and Dharma aspects. Accumulating deeply over time, with profound karma, long-lasting practice, and solid virtue, all rely on this. If the profound teachings decline, and the fan of wisdom is obscured, if lay people harbor regret and laziness, and unlawful behavior arises in practice, it is because the teacher lacks the heart to guide and teach, and the disciple lacks the will to uphold and practice. If teacher and disciple abandon each other and drift into vulgar realms, how can the Dharma be promoted? Therefore, to rescue the urgent situation of being hung upside down, a method of stability and safety is transmitted. It is hoped that you will respectfully practice it, so that the Dharma will not perish. Among these, first, the disciple's reliance on the teacher is explained, and then the teacher's acceptance of the disciple is explained. First, the disciple's reliance on the teacher is explained, which is divided into two parts. First, the names and characteristics of teacher and disciple are explained, and then the method of reliance is explained. Question: What are called teacher, upadhyaya (preceptor), and acariya (teacher)? Answer: These do not have accurate translations. The Samantapasadika says: 'Having no faults, seeing faults, and rebuking faults, this is called my teacher. Teaching together in good Dharma, making people understand, therefore, is my acariya.' The treatise records: 'Upadhyaya is a foreign word, meaning here knowing faults and knowing no faults, this is called upadhyaya.' The content of the Sarvastivada Vinaya regarding disciples rebuking upadhyaya is the same. The original text of the Nyayapravesa says upadhyaya, translated as relying on learning, relying on this person to learn precepts, concentration, and wisdom, so upadhyaya is upadhyaya. It is just that the pronunciation varies in different regions. It is traditionally believed that upadhyaya is
力生(道力由成)。阇梨為正行(能糾正弟子行)。未見經論。雜含中外道亦號師為和尚。弟子者。學在我后。名之為弟。解從我生。名之為子。次總相攝。尸迦羅越六方禮經弟子事師有五事。一當敬難之。二當念其恩。三所有言教隨之。四思念不厭。五從后稱譽之。師教弟子亦有五事。一當令疾知。二令勝他人弟子。三令知己不忘。四有疑悉解。五欲令智慧勝師。僧祇師度弟子者不得為供給自己故。度人出家者得罪。當使彼人因我度故修諸善法得成道果。四分云。和尚看弟子當如兒意。弟子看和尚當如父想。準此兒想應具四心。一匠成訓誨。二慈念。三矜愛。四攝以衣食。如父想者。亦具四心。一親愛。二敬順。三畏難。四尊重。敬養侍接如臣子之事君父。故律云。如是展轉相敬重相瞻視。能令正法便得久住增益廣大。二明依止法。先明應法。二明正行。初中言得不依止者。八人。四分六種。一樂靜。二守護住處。三有病。四看病。五滿五歲已上行德成就。六自有智行住處無勝己者。七饑儉世無食。十誦云。若恐餓死。當於日日見和尚處住。恐不得者。若五日十五日若二由旬半若至自恣時。一一隨緣如上來見和尚。八行道稱意所。五分。諸比丘各勤修道無人與依止。當於眾中上座大德心生依止敬如師法而住。二須依
【現代漢語翻譯】 現代漢語譯本 力生（道力由成）：指通過修行而成就的力量。 阇梨（Acharya）為正行（能糾正弟子行）：指行為端正，能夠糾正弟子行為的老師。 未見經論：在沒有見到相關經論的情況下。 雜含中外道亦號師為和尚：在各種經典中，包括外道，也稱呼老師為和尚（Upadhyaya）。 弟子者：弟子，指的是。 學在我后：學習在我之後的人， 名之為弟：稱之為『弟』。 解從我生：理解從我這裡產生的人， 名之為子：稱之為『子』。 次總相攝：接下來總括地說明。 尸迦羅越六方禮經弟子事師有五事：在《尸迦羅越六方禮經》中，弟子侍奉老師有五件事： 一當敬難之：第一，應當尊敬和服從老師。 二當念其恩：第二，應當銘記老師的恩情。 三所有言教隨之：第三，對於老師的所有教誨，都應當遵從。 四思念不厭：第四，思念老師時，不應感到厭煩。 五從后稱譽之：第五，在背後也應當稱讚老師。 師教弟子亦有五事：老師教導弟子也有五件事： 一當令疾知：第一，應當讓弟子迅速掌握知識。 二令勝他人弟子：第二，讓弟子勝過其他人的弟子。 三令知己不忘：第三，讓弟子知道自己所學，並且永不忘記。 四有疑悉解：第四，對於弟子的疑問，全部給予解答。 五欲令智慧勝師：第五，希望弟子的智慧能夠超過自己。 僧祇師度弟子者不得為供給自己故：僧團中的老師度化弟子，不應該爲了供養自己。 度人出家者得罪：如果爲了供養自己而度人出家，這是有罪過的。 當使彼人因我度故修諸善法得成道果：應當讓這個人因為我的度化，而修習各種善法，最終成就道果。 四分云：在《四分律》中說： 和尚看弟子當如兒意：和尚看待弟子，應當像對待自己的孩子一樣。 弟子看和尚當如父想：弟子看待和尚，應當像對待自己的父親一樣。 準此兒想應具四心：按照這種像對待孩子一樣的想法，應當具備四種心： 一匠成訓誨：第一，像工匠一樣塑造和訓誨。 二慈念：第二，慈悲憐憫。 三矜愛：第三，憐惜和愛護。 四攝以衣食：第四，供給衣食。 如父想者：像對待父親一樣的想法， 亦具四心：也應當具備四種心： 一親愛：第一，親近和愛戴。 二敬順：第二，尊敬和順從。 三畏難：第三，敬畏和服從。 四尊重：第四，尊重。 敬養侍接如臣子之事君父：尊敬、供養、侍奉和接待老師，就像臣子侍奉君王、兒子侍奉父親一樣。 故律云：所以戒律中說： 如是展轉相敬重相瞻視：這樣輾轉互相尊敬、互相照顧， 能令正法便得久住增益廣大：能夠使正法長久住世，並且不斷增長和廣大。 二明依止法：第二，說明依止法。 先明應法：首先說明應該遵循的法。 二明正行：其次說明正確的行為。 初中言得不依止者：首先說明可以不依止的情況， 八人：有八種人。 四分六種：在《四分律》中有六種。 一樂靜：第一，喜歡安靜。 二守護住處：第二，守護住處。 三有病：第三，生病。 四看病：第四，照顧病人。 五滿五歲已上行德成就：第五，滿了五歲以上，並且修行和德行都已成就。 六自有智行住處無勝己者：第六，自己有智慧和修行，住在的地方沒有勝過自己的人。 七饑儉世無食：第七，在饑荒的年代沒有食物。 十誦云：在《十誦律》中說： 若恐餓死：如果擔心被餓死， 當於日日見和尚處住：應當每天都住在能見到和尚的地方。 恐不得者：如果擔心做不到， 若五日十五日若二由旬半若至自恣時：那麼每五天、十五天、或者每隔二由旬半（約30-40公里），或者直到自恣日（雨季結束時的僧團集會）。 一一隨緣如上來見和尚：都應當隨緣像上面所說的來拜見和尚。 八行道稱意所：第八，在修行稱心如意的地方。 五分：在《五分律》中說。 諸比丘各勤修道無人與依止：各位比丘各自努力修行，沒有人可以依止。 當於眾中上座大德心生依止敬如師法而住：應當在僧團中對上座和大德生起依止之心，像對待老師一樣恭敬地居住。 二須依：第二，必須依止的情況。
【English Translation】 English version Li Sheng (道力由成) (Power born of the Path): Refers to the power achieved through cultivation. Acharya (阇梨) as correct conduct (正行) (able to correct the conduct of disciples): Refers to a teacher who is upright in conduct and able to correct the behavior of disciples. Not having seen scriptures and treatises (未見經論): In the absence of having seen relevant scriptures and treatises. Heterodox paths in miscellaneous collections also call the teacher Upadhyaya (和尚) (雜含中外道亦號師為和尚): In various scriptures, including those of heterodox paths, the teacher is also called Upadhyaya. A disciple (弟子者): A disciple refers to: Learning comes after me (學在我后): One whose learning comes after me, Is called 'younger brother' (弟) (名之為弟): Is called 'younger brother'. Understanding arises from me (解從我生): One whose understanding arises from me, Is called 'son' (子) (名之為子): Is called 'son'. Next, a general summary (次總相攝): Next, a general summary is given. In the Sigalovada Sutta (尸迦羅越六方禮經), a disciple serves the teacher in five ways (弟子事師有五事): In the Sigalovada Sutta, there are five ways in which a disciple serves the teacher: First, one should respect and obey him (一當敬難之): First, one should respect and obey the teacher. Second, one should remember his kindness (二當念其恩): Second, one should remember the teacher's kindness. Third, one should follow all his teachings (三所有言教隨之): Third, one should follow all the teacher's teachings. Fourth, one should not be weary of thinking of him (四思念不厭): Fourth, one should not be weary of thinking of the teacher. Fifth, one should praise him from behind (五從后稱譽之): Fifth, one should praise the teacher even behind his back. A teacher also teaches disciples in five ways (師教弟子亦有五事): A teacher also teaches disciples in five ways: First, one should enable them to quickly acquire knowledge (一當令疾知): First, one should enable disciples to quickly acquire knowledge. Second, one should make them surpass the disciples of others (二令勝他人弟子): Second, one should make disciples surpass the disciples of others. Third, one should make them know themselves and not forget (三令知己不忘): Third, one should make disciples know what they have learned and never forget it. Fourth, one should resolve all their doubts (四有疑悉解): Fourth, one should resolve all the disciples' doubts. Fifth, one should wish their wisdom to surpass the teacher (五欲令智慧勝師): Fifth, one should wish the disciples' wisdom to surpass their own. A Sangha teacher should not ordain disciples for the sake of supporting himself (僧祇師度弟子者不得為供給自己故): A teacher in the Sangha should not ordain disciples for the sake of supporting himself. One who ordains others for the sake of supporting himself commits an offense (度人出家者得罪): If one ordains others for the sake of supporting oneself, this is an offense. One should enable that person to cultivate all good dharmas and achieve the fruit of the Path because of my ordination (當使彼人因我度故修諸善法得成道果): One should enable that person to cultivate all good dharmas and ultimately achieve the fruit of the Path because of my ordination. The Dharmaguptaka Vinaya (四分律) says (四分云): In the Dharmaguptaka Vinaya it says: An Upadhyaya (和尚) should regard disciples as if they were his own children (和尚看弟子當如兒意): An Upadhyaya should regard disciples as if they were his own children. A disciple should regard an Upadhyaya as if he were his own father (弟子看和尚當如父想): A disciple should regard an Upadhyaya as if he were his own father. According to this idea of treating them like children, one should have four minds (準此兒想應具四心): According to this idea of treating them like children, one should have four minds: First, to mold and instruct like a craftsman (一匠成訓誨): First, to mold and instruct like a craftsman. Second, compassion and mindfulness (二慈念): Second, compassion and mindfulness. Third, pity and love (三矜愛): Third, pity and love. Fourth, to provide clothing and food (四攝以衣食): Fourth, to provide clothing and food. Like the idea of treating them like a father (如父想者): Like the idea of treating them like a father, One should also have four minds (亦具四心): One should also have four minds: First, closeness and love (一親愛): First, closeness and love. Second, respect and obedience (二敬順): Second, respect and obedience. Third, awe and submission (三畏難): Third, awe and submission. Fourth, respect (四尊重): Fourth, respect. Respect, support, serve, and receive the teacher as a minister serves the king and a son serves his father (敬養侍接如臣子之事君父): Respect, support, serve, and receive the teacher as a minister serves the king and a son serves his father. Therefore, the Vinaya says (故律云): Therefore, the Vinaya says: Thus, mutually respecting, valuing, and caring for each other (如是展轉相敬重相瞻視): Thus, mutually respecting, valuing, and caring for each other, Can enable the Proper Dharma to abide long, increase, and become vast (能令正法便得久住增益廣大): Can enable the Proper Dharma to abide long, increase, and become vast. Second, explaining the law of reliance (二明依止法): Second, explaining the law of reliance. First, explaining the proper law (先明應法): First, explaining the proper law. Second, explaining the correct conduct (二明正行): Second, explaining the correct conduct. First, speaking of those who may not rely (初中言得不依止者): First, speaking of those who may not rely, Eight people (八人): There are eight types of people. Six types in the Dharmaguptaka Vinaya (四分六種): There are six types in the Dharmaguptaka Vinaya. First, one who enjoys quietude (一樂靜): First, one who enjoys quietude. Second, one who guards the dwelling place (二守護住處): Second, one who guards the dwelling place. Third, one who is sick (三有病): Third, one who is sick. Fourth, one who cares for the sick (四看病): Fourth, one who cares for the sick. Fifth, one who is over five years old and whose conduct and virtue are accomplished (五滿五歲已上行德成就): Fifth, one who is over five years old and whose conduct and virtue are accomplished. Sixth, one who has his own wisdom and conduct, and there is no one superior to him in the dwelling place (六自有智行住處無勝己者): Sixth, one who has his own wisdom and conduct, and there is no one superior to him in the dwelling place. Seventh, one who has no food in a time of famine (七饑儉世無食): Seventh, one who has no food in a time of famine. The Sarvastivada Vinaya (十誦律) says (十誦云): The Sarvastivada Vinaya says: If one fears starvation (若恐餓死): If one fears starvation, One should dwell in a place where one can see the Upadhyaya (和尚) every day (當於日日見和尚處住): One should dwell in a place where one can see the Upadhyaya every day. If one fears that this is not possible (恐不得者): If one fears that this is not possible, Whether it is every five days, fifteen days, or every two and a half yojanas (approximately 30-40 kilometers), or until the Pavarana (自恣) (若五日十五日若二由旬半若至自恣時): Whether it is every five days, fifteen days, or every two and a half yojanas (approximately 30-40 kilometers), or until the Pavarana (the Sangha gathering at the end of the rainy season). One should follow the circumstances and come to see the Upadhyaya as mentioned above (一一隨緣如上來見和尚): One should follow the circumstances and come to see the Upadhyaya as mentioned above. Eighth, in a place where one's practice is satisfactory (八行道稱意所): Eighth, in a place where one's practice is satisfactory. The Mahisasaka Vinaya (五分律) says (五分): The Mahisasaka Vinaya says. If the Bhikshus are each diligently cultivating the Path and there is no one to rely on (諸比丘各勤修道無人與依止): If the Bhikshus are each diligently cultivating the Path and there is no one to rely on, One should generate a mind of reliance on the senior and virtuous monks in the Sangha, and dwell with respect as if they were teachers (當於眾中上座大德心生依止敬如師法而住): One should generate a mind of reliance on the senior and virtuous monks in the Sangha, and dwell with respect as if they were teachers. Second, the cases where reliance is necessary (二須依): Second, the cases where reliance is necessary.
止人十種。四分云。一和尚命終。二和尚休道。三和尚決意出界。四和尚舍畜眾。五弟子緣離他方。六弟子不樂住處更求勝緣。七未滿五夏。八不諳教網。文云。若愚癡無智者盡壽依止。此約行教明之。十誦。受戒多歲不知五法盡形依止。一不知犯。二不知不犯。三不知輕。四不知重。五不誦廣戒通利。毗尼母。若百臘不知法者。應從十臘者依止。僧祇中四法。不善知毗尼。不能自立。不能立他。盡形依止。九或愚或智。愚謂性戾癡慢數犯眾罪。智謂犯已即知依法懺洗。志非貞正。依止於他。十不誦戒本。毗尼母。不誦戒人若故不誦。先誦后忘。根鈍誦不得者。此三人不得離依止。前之七人未滿五夏。故須依止。若滿不須。后之三人位過五夏。要行德兼備便息依他。然五歲失依止。約教相而言。據其自行。終須師誨。律云。五分法身成立方離依止。更通諸教。佛亦有師。所謂法也。如是廣說。二明依止正行分二。一七種共行法。二三種別行法。初中七法者。一眾僧與師作治罰。弟子于中當如法料理。令和尚順從於僧。設作令如法不違逆求除罪。令僧疾與解罪。二若和尚犯僧殘。弟子當如法勸化令其發露。己為集僧作覆藏六夜出罪等。三和尚得病。弟子當瞻視。若令餘人看。乃至差若命終。四和尚不樂住處。弟子當自移
【現代漢語翻譯】 現代漢語譯本 止息依止的十種情況。《四分律》中說：一、和尚（Upadhyaya，親教師）命終。二、和尚停止教授。三、和尚決定離開轄區。四、和尚放棄畜養僧眾。五、弟子因緣分離開往他方。六、弟子不樂於所住之處，另求更好的因緣。七、未滿五夏（Vassa，雨季安居）。八、不熟悉教規。《文》中說：『如果愚癡沒有智慧的人，應該終身依止。』這是就修行和教導而言。《十誦律》中說：『受戒多年，不知五法，應該終身依止。』一、不知何為犯戒。二、不知何為不犯戒。三、不知何為輕罪。四、不知何為重罪。五、不能通利地背誦廣戒。《毗尼母經》中說：『如果百臘（僧臘，出家年數）的人不懂得佛法，應該依止十臘的人。』《僧祇律》中有四種情況：不善於瞭解毗尼（Vinaya，戒律），不能自立，不能教導他人，應該終身依止。九、或者愚笨或者聰明。愚笨是指天性乖戾、愚癡傲慢、屢次犯下眾罪。聰明是指犯戒后立即知道依法懺悔洗滌罪過，但意志不堅定，應該依止於他人。十、不背誦戒本。《毗尼母經》中說：『不背誦戒律的人，如果是故意不背誦，或者先背誦后忘記，或者根器遲鈍背誦不了的人，這三種人不得離開依止。』前面七種人未滿五夏，所以必須依止。如果滿了五夏，就不需要依止。後面三種人即使超過五夏，也要修行和德行兼備才能停止依止他人。然而，五年失去依止，是就教相而言。根據自身的修行，最終還是需要老師的教誨。《律》中說：『五分法身成立才能離開依止。』更通達各種教義，佛陀也有老師，所說的就是佛法。』像這樣廣泛地說明。 二、說明依止的正行，分為兩部分：一、七種共同修行的法。二、三種分別修行的法。首先是七種法：一、眾僧與師父作羯磨（Karma，業）進行懲罰，弟子在其中應當如法處理，使和尚順從於僧眾。如果僧眾如法地懲罰和尚，弟子不應違逆，應請求解除罪過，使僧眾儘快解除和尚的罪過。二、如果和尚犯了僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），弟子應當如法勸化，令其發露懺悔，自己為和尚聚集僧眾，進行覆藏六夜出罪等儀式。三、和尚生病，弟子應當瞻視照顧，或者安排其他人看護，直到痊癒或者命終。四、和尚不喜歡所住的地方，弟子應當自己搬走。
【English Translation】 English version Ten reasons for ceasing dependence. The Sarvastivada Vinaya states: 1. The Upadhyaya (preceptor) passes away. 2. The Upadhyaya ceases teaching. 3. The Upadhyaya decides to leave the territory. 4. The Upadhyaya abandons the community of disciples. 5. The disciple's circumstances lead them to another place. 6. The disciple is not happy with their current residence and seeks better conditions. 7. Not having completed five Vassa (rain retreats). 8. Not being familiar with the precepts. The text states: 'If one is foolish and without wisdom, they should depend for life.' This refers to practice and teaching. The Dasavargika Vinaya states: 'Having received ordination for many years, if one does not know the five dharmas, they should depend for life.' 1. Not knowing what constitutes an offense. 2. Not knowing what does not constitute an offense. 3. Not knowing what is a minor offense. 4. Not knowing what is a major offense. 5. Not being able to recite the extensive precepts fluently. The Vinaya-matrika states: 'If one with a hundred years of seniority does not understand the Dharma, they should depend on one with ten years of seniority.' The Samghika Vinaya mentions four conditions: not being skilled in Vinaya (discipline), not being able to be independent, not being able to establish others, and should depend for life. 9. Whether foolish or wise. Foolish refers to being naturally perverse, foolishly arrogant, and repeatedly committing offenses. Wise refers to knowing to repent and cleanse offenses according to the Dharma after committing them, but lacking steadfast will, and should depend on others. 10. Not reciting the Pratimoksha (monastic code). The Vinaya-matrika states: 'Those who do not recite the precepts, whether intentionally not reciting, having recited and forgotten, or being dull and unable to recite, these three types of people must not leave dependence.' The first seven types of people have not completed five Vassa, so they must depend. If they have completed five Vassa, they do not need to depend. The latter three types of people, even if they have exceeded five Vassa, must possess both practice and virtue to cease depending on others. However, losing dependence after five years refers to the teachings. According to one's own practice, one still needs the teacher's instruction. The Vinaya states: 'One can only leave dependence when the fivefold Dharmakaya (body of Dharma) is established.' Furthermore, understanding all the teachings, even the Buddha had a teacher, which is the Dharma.' Thus, it is explained extensively. 2. Explaining the proper conduct of dependence, divided into two parts: 1. Seven common practices. 2. Three separate practices. First, the seven practices: 1. When the Sangha (community) performs Karma (actions) of punishment on the teacher, the disciple should handle it lawfully, ensuring the Upadhyaya complies with the Sangha. If the Sangha lawfully punishes the Upadhyaya, the disciple should not resist, but should request the removal of the offense, so that the Sangha quickly removes the Upadhyaya's offense. 2. If the Upadhyaya commits a Sanghavasesa (formal meeting offense), the disciple should lawfully advise and encourage them to confess, and gather the Sangha to perform the ceremony of concealing for six nights and emerging from the offense. 3. If the Upadhyaya becomes ill, the disciple should attend to them, or arrange for others to care for them, until they recover or pass away. 4. If the Upadhyaya does not like the place of residence, the disciple should move themselves.
。若教人移。僧祇能說出家修梵行無上沙門果。雖無衣食。盡壽不應離和尚。若欲遊方者。和尚應送。若老病應囑人。當教云。汝可遊方。多有功德。禮諸塔廟。見好徒眾。多所見聞。我不老者亦復欲去等。五和尚有疑事。弟子當以法以律如法教除。六若惡見生。弟子教令舍惡見住善見。七弟子當以二事將護。法護者。應教增戒增心增慧學問誦經。衣食護者。當與衣食醫藥。隨力所堪為辦。此七種法諸部多同。僧祇和尚阇梨有非法事。弟子不得粗語如教誡法。應耎語諫師。應作是不應作是。若和尚不受語者。應舍遠去。若依止。師當持衣缽出界一宿還。若和尚能除貪等三毒。此名醍醐最上最勝。不得離之。余廣如后。五分中。若師犯僧殘。求僧乞羯磨。弟子應掃灑敷座集僧求羯磨人。二明別行法三種。一白事離過者。律云。凡作事者。應具修威儀合掌白師取進不。若欲外行者。師以八事量宜。謂同伴去處營事也。三種交絡是非作句。唯同伴是好人。去處無過。營事非惡。方令去也。五分。欲行前要先二三日中白師令知。唯除大小便用楊枝不白。十誦中。一切所作皆須白師。唯除禮佛法僧。余同五分。若弟子辭師行。云當至某城邑某聚落某甲舍。非時白中亦爾。當量行伴知于布薩羯磨法事會座。如是者得去。不受語輒往
【現代漢語翻譯】 現代漢語譯本 如果教導他人遷移，僧祇（Sanghī，大眾部）能夠宣說出家修行梵行，證得無上沙門果。即使沒有衣食，終其一生也不應該離開和尚（Upādhyāya，親教師）。如果想要遊方，和尚應該資送。如果年老生病，應該囑託他人。應當教導說：『你可以遊方，多有功德，禮拜諸塔廟，見好的僧團，多見多聞。我不老的話也想去』等等。 五、和尚有疑問的事情，弟子應當以法、以律，如法教導消除。 六、如果產生邪見，弟子應當教令捨棄邪見，安住于正見。 七、弟子應當以兩種方式守護：法護，應當教導增長戒、增長心、增長慧，學習誦經；衣食護，應當給予衣食醫藥，隨能力所及辦理。這七種法，各部派大多相同。僧祇的和尚、阿阇梨（Ācārya，軌範師）有非法之事，弟子不得用粗暴的語言，應當像教誡法一樣，用柔和的語言勸諫師父，應當說：『這不應該做，那不應該做。』如果和尚不接受勸告，應當捨棄遠離。如果繼續依止，師父應當拿著衣缽出界一夜再回來。如果和尚能夠去除貪等三毒，這名為醍醐，最上最勝，不得離開他。其餘詳細內容在後面。 《五分律》中，如果師父犯僧殘罪（Saṃghāvaśeṣa），請求僧眾行羯磨（Karma，作法），弟子應當灑掃敷座，集合僧眾，尋找行羯磨的人。 二、說明別行法三種：一、陳白事情以避免過失。律中說：凡是做事的人，應當具足威儀，合掌稟白師父，請求允許。如果想要外出，師父以八事衡量是否適宜，即同行的人、去的地方、所做的事情。三種情況交織在一起判斷是非，只有同行的人是好人，去的地方沒有過失，所做的事情不是惡事，才允許去。《五分律》中，想要出行前，要先二三日稟白師父，讓他知道，只有大小便、用楊枝不用稟白。《十誦律》中，一切所作都必須稟白師父，只有禮佛法僧不用，其餘與《五分律》相同。如果弟子辭別師父出行，說將要到某城邑、某聚落、某甲的住所，非時稟白也是如此。應當衡量同行的人是否懂得布薩（Poṣadha，齋戒）、羯磨法事、集會座位，這樣才可以去。不接受勸告就擅自前往
【English Translation】 English version If instructing someone to transfer affiliation, the Sanghī (Mass Assembly Sect) can expound on leaving home to cultivate pure conduct, attaining the supreme fruit of a Śrāmaṇa (ascetic). Even without clothing or food, one should not abandon one's Upādhyāya (preceptor) for the rest of one's life. If one wishes to travel, the Upādhyāya should provide assistance. If one is old or ill, one should entrust matters to others. One should instruct, 'You may travel, accumulating merit, paying homage to stupas and temples, seeing virtuous Sangha (community), and gaining much knowledge. If I were not old, I would also wish to go,' and so on. 5. If the Upādhyāya has doubts, the disciple should instruct and resolve them according to the Dharma (teachings) and the Vinaya (discipline). 6. If evil views arise, the disciple should instruct them to abandon evil views and abide in virtuous views. 7. The disciple should protect in two ways: Dharma protection, which involves teaching the increase of precepts, mind, and wisdom, learning and reciting scriptures; and material protection, which involves providing clothing, food, and medicine to the best of one's ability. These seven practices are largely the same across different schools. If the Sanghī's Upādhyāya or Ācārya (teacher) engages in unlawful conduct, the disciple should not use harsh language but should gently admonish the teacher as in the precepts, saying, 'This should not be done, that should not be done.' If the Upādhyāya does not accept the advice, one should abandon and distance oneself. If one continues to rely on them, the teacher should leave the boundary with robes and bowl for one night and then return. If the Upādhyāya can eliminate the three poisons of greed, etc., this is called nectar, the most supreme and excellent, and one should not leave them. Further details are in the following sections. In the Five-Part Vinaya, if the teacher commits a Saṃghāvaśeṣa (formal meeting offense), requesting the Sangha to perform Karma (act), the disciple should sweep and prepare the seats, gather the Sangha, and find those who can perform the Karma. 2. Explaining three types of separate practices: First, reporting matters to avoid faults. The Vinaya states: Whoever does anything should be dignified, with palms together, reporting to the teacher and requesting permission. If one wishes to go out, the teacher should consider eight factors: companions, destination, and activities. The three situations are intertwined to judge right and wrong. Only if the companions are good, the destination is without fault, and the activities are not evil, is one allowed to go. In the Five-Part Vinaya, before traveling, one must inform the teacher two or three days in advance, except for using the toilet or a toothbrush. In the Ten Recitation Vinaya, all actions must be reported to the teacher, except for paying homage to the Buddha, Dharma, and Sangha, otherwise it is the same as in the Five-Part Vinaya. If a disciple bids farewell to the teacher, saying they will go to a certain city, village, or so-and-so's residence, the same applies to reporting at inappropriate times. One should consider whether the companions understand the Poṣadha (observance day), Karma procedures, and assembly seating, then one may go. Going without permission after not accepting advice
。明相出時結罪。僧祇。不白師得取與半條線半食。若為紉一條線不白得罪。有剃髮師來。和尚不在。當白長老比丘。師後來時還說前緣。餘事準此。若弟子大施者。師量弟子持戒。誦習行道者應語言。此三衣缽具漉囊等出家人應須。不得舍之。若有餘者。告云。此施非堅法。汝依是得資身行道。不必須舍。若言我自有得處者聽。若欲遠行。不得臨行乃白。應一月半月前預白令師籌量。若不能一一白師。當通白。欲作染衣事亦得。善見。弟子隨師行。不得去師七尺。不應蹋師影。離是應白知。四分多種。或出界。或與他物。或受他物。及佐助眾事。並須白師。二受法者。四分云。彼清旦入和尚房中受誦經法問義。廣如依止中。三報恩法。四分云。清旦入房除小便器白時到等。應日別朝中日暮三時問訊和尚執作二事勞苦。不得辭設。廣具四紙余文。必須別抄依用。一則自調我慢。二則報恩供養。三則護法住持正法久住也。僧祇云。弟子晨起。先右腳入和尚房。頭面禮足問安眠不。余同四分。十誦。若浴和尚。先洗腳。次髀乃至胸背。若病先用和尚物。無者自用。若從他求。日三時教弟子云。莫近惡知識惡人為伴。弟子若病。雖有人看。而須日別三往語看病者。莫疲厭。此事佛所讚歎。雜含云。若比丘不謟幻偽不欺誑。信
心慚愧精勤正念心存遠離。深敬戒律顧沙門行。志崇涅槃為法出家。如是比丘應當敬授。由能修梵行能自建立故。大門第二明二師攝受法。其和尚攝行與依止大同。合而明之。就依止法七門。一依止意者。新受戒者創入佛法。萬事無知動便違教。若不假師示導進誘心神。法身慧命將何所託。故律中制。未滿五歲。及滿五夏愚癡者。令依止有德。使咨承法訓匠成己益。二得無師時節。律中開洗足飲水已說依止。十誦無好師聽五六夜。有好師乃至一夜不依止得罪。摩得伽。至他所不相諳委。聽二三日選擇。此律亦爾。五百問云。若不依止飲水食飯坐臥牀蓆。日日犯盜。若經十夏不誦戒者。罪同不依止。三簡師德因明諸師不同。四分五種。一出家阇梨所依得出家者。二受戒阇梨受戒時作羯磨者。三教授阇梨教授威儀者。四受經阇梨所從受經若說義乃至四句偈也。五依止阇梨乃至依止住一宿也。和尚者。從受得戒者是。和尚等者。多己十歲。阿阇梨等者多己五歲。除依止。若準此文。四種阇梨要多己五歲方號阇梨。余未滿者雖從受誦。未沾勝名若準九歲和尚得戒得罪。此雖未滿。得名何損。又上四阇梨不得攝人而替依止和尚處。由一席作法非通始終。若作師者更須請法。律中二師行德三種。一簡年十歲已上。二須具智慧。三能
【現代漢語翻譯】 現代漢語譯本： 『心慚愧精勤正念心存遠離』：內心懷有慚愧，精進不懈，以正確的念頭遠離世俗。 『深敬戒律顧沙門行』：深深地尊敬戒律，顧念沙門（Śrāmaṇa）(出家修道者)的行為。 『志崇涅槃為法出家』：立志崇尚涅槃（Nirvāṇa）(佛教術語，指解脫生死輪迴的境界)，爲了佛法而出家。 『如是比丘應當敬授。由能修梵行能自建立故』：像這樣的比丘（Bhikṣu）(佛教出家男眾)，應當受到尊敬和傳授佛法，因為他們能夠修行梵行（Brahmacarya）(清凈的行為)，能夠自我建立。 『大門第二明二師攝受法』：第二部分主要闡明兩種老師攝受弟子的方法。 『其和尚攝行與依止大同。合而明之』：和尚（Upādhyāya）(親教師)攝受弟子的行為與依止師（Ācārya）(軌範師)非常相似，所以合併在一起說明。 『就依止法七門』：關於依止師的規定，分為七個方面。 『一依止意者。新受戒者創入佛法。萬事無知動便違教。若不假師示導進誘心神。法身慧命將何所託。故律中制。未滿五歲。及滿五夏愚癡者。令依止有德。使咨承法訓匠成己益』：第一，依止的意義在於，新受戒的人剛進入佛法，對一切都一無所知，一舉一動都容易違背教義。如果不依靠老師的指導和引導，法身慧命將依託於何處？所以戒律中規定，未滿五歲，以及滿了五夏（Vassa）(出家年數)仍然愚癡的人，要依止有德行的老師，以便請教佛法，成就自己的利益。 『二得無師時節。律中開洗足飲水已說依止。十誦無好師聽五六夜。有好師乃至一夜不依止得罪。摩得伽。至他所不相諳委。聽二三日選擇。此律亦爾。五百問云。若不依止飲水食飯坐臥牀蓆。日日犯盜。若經十夏不誦戒者。罪同不依止』：第二，可以沒有老師的時節。戒律中允許洗腳喝水后才說依止。 《十誦律》中說，如果沒有好老師，可以聽五六個晚上，如果有好老師，甚至一夜不依止都有罪。《摩得伽》（Mātṛkā）(論藏)中說，到不熟悉的地方，可以聽二三天再選擇。這條戒律也是如此。《五百問》中說，如果不依止老師，飲水吃飯坐臥牀蓆，每天都犯盜戒。如果經過十年還不背誦戒律，罪過等同於不依止老師。 『三簡師德因明諸師不同。四分五種。一出家阇梨所依得出家者。二受戒阇梨受戒時作羯磨者。三教授阇梨教授威儀者。四受經阇梨所從受經若說義乃至四句偈也。五依止阇梨乃至依止住一宿也。和尚者。從受得戒者是。和尚等者。多己十歲。阿阇梨等者多己五歲。除依止。若準此文。四種阇梨要多己五歲方號阇梨。余未滿者雖從受誦。未沾勝名若準九歲和尚得戒得罪。此雖未滿。得名何損。又上四阇梨不得攝人而替依止和尚處。由一席作法非通始終。若作師者更須請法。律中二師行德三種。一簡年十歲已上。二須具智慧。三能』：第三，選擇老師的德行，因為不同的老師有不同的職責。《四分律》中分為五種：一、出家阿阇梨（Ācārya）(軌範師)，依止他才能出家的人；二、受戒阿阇梨，受戒時主持羯磨（Karma）(業)的人；三、教授阿阇梨，教授威儀的人；四、受經阿阇梨，從他那裡接受經典，哪怕只說四句偈的人；五、依止阿阇梨，哪怕只依止他住一晚。和尚（Upādhyāya）(親教師)是指從他那裡受戒的人。和尚的年齡要比自己大十歲以上，阿阇梨的年齡要比自己大五歲以上，除了依止師。如果按照這段文字，四種阿阇梨都要比自己大五歲才能稱為阿阇梨。其餘未滿年齡的，雖然從他們那裡接受誦讀，但不能獲得殊勝的名號。如果按照九歲的和尚可以讓人得戒或得罪的說法，那麼即使年齡未滿，獲得名號又有什麼損害呢？另外，以上四種阿阇梨不能攝受弟子來代替依止和尚的位置，因為一次作法不能貫穿始終。如果要做老師，還需要請求佛法。戒律中對兩種老師的德行有三種要求：一、年齡在十歲以上；二、必須具備智慧；三、能夠……
【English Translation】 English version: 'Heart of shame, diligent, correct mindfulness, mind dwelling in detachment': To have shame in one's heart, to be diligent and unremitting, and to use correct mindfulness to stay away from the mundane. 'Deeply respect the precepts, care for the conduct of the Śrāmaṇa (ascetic)': To deeply respect the precepts and care for the conduct of the Śrāmaṇa (ascetic). 'Aspire to Nirvāṇa (the state of liberation from the cycle of birth and death), renounce the world for the sake of the Dharma': To aspire to Nirvāṇa (the state of liberation from the cycle of birth and death) and renounce the world for the sake of the Dharma. 'Such a Bhikṣu (Buddhist monk) should be respected and taught because he can cultivate Brahmacarya (pure conduct) and establish himself': Such a Bhikṣu (Buddhist monk) should be respected and taught the Dharma because they can cultivate Brahmacarya (pure conduct) and establish themselves. 'The second major section explains the methods of acceptance by two types of teachers': The second part mainly explains the methods by which two types of teachers accept disciples. 'The Upādhyāya's (preceptor) conduct of acceptance is largely the same as that of the Ācārya (teacher). They are explained together': The Upādhyāya's (preceptor) conduct of accepting disciples is very similar to that of the Ācārya (teacher), so they are explained together. 'Regarding the rules of dependence, there are seven aspects': Regarding the rules of dependence on a teacher, there are seven aspects. 'First, the meaning of dependence. A newly ordained person enters the Buddha's teachings. Being ignorant of everything, their actions easily violate the teachings. If they do not rely on the guidance and instruction of a teacher, where will their Dharma body and wisdom-life be entrusted? Therefore, the Vinaya (monastic code) stipulates that those under five years of age, and those who are foolish even after five Vassa (years of ordination), should depend on a virtuous teacher to learn the Dharma and benefit themselves': First, the meaning of dependence is that a newly ordained person has just entered the Buddha's teachings and is ignorant of everything, and their actions easily violate the teachings. If they do not rely on the guidance and instruction of a teacher, where will their Dharma body and wisdom-life be entrusted? Therefore, the Vinaya (monastic code) stipulates that those under five years of age, and those who are foolish even after five Vassa (years of ordination), should depend on a virtuous teacher to learn the Dharma and benefit themselves. 'Second, the times when one can be without a teacher. The Vinaya allows one to speak of dependence after washing the feet and drinking water. The Daśabhāṇavāra (a Vinaya text) says that if there is no good teacher, one can listen for five or six nights. If there is a good teacher, it is a sin not to depend on them even for one night. The Mātṛkā (a type of Buddhist text) says that when going to an unfamiliar place, one can listen for two or three days before choosing. This Vinaya is also like that. The Five Hundred Questions says that if one does not depend on a teacher, drinking water, eating, sitting, lying on a bed, one commits theft every day. If one does not recite the precepts after ten years, the sin is the same as not depending on a teacher': Second, the times when one can be without a teacher. The Vinaya allows one to speak of dependence after washing the feet and drinking water. The Daśabhāṇavāra (a Vinaya text) says that if there is no good teacher, one can listen for five or six nights. If there is a good teacher, it is a sin not to depend on them even for one night. The Mātṛkā (a type of Buddhist text) says that when going to an unfamiliar place, one can listen for two or three days before choosing. This Vinaya is also like that. The Five Hundred Questions says that if one does not depend on a teacher, drinking water, eating, sitting, lying on a bed, one commits theft every day. If one does not recite the precepts after ten years, the sin is the same as not depending on a teacher. 'Third, selecting the virtues of a teacher, because different teachers have different responsibilities. The Dharmaguptaka Vinaya divides them into five types: 1. The Ācārya (teacher) from whom one ordains; 2. The Ācārya who performs the Karma (action) during ordination; 3. The Ācārya who teaches deportment; 4. The Ācārya from whom one receives the scriptures, even if they only speak four lines of verse; 5. The Ācārya on whom one depends, even if only for one night. The Upādhyāya (preceptor) is the one from whom one receives the precepts. The Upādhyāya should be ten years older than oneself, and the Ācārya should be five years older than oneself, except for the dependence teacher. According to this text, the four types of Ācārya must be five years older than oneself to be called Ācārya. Those who are younger, although they receive recitations from them, cannot obtain a superior title. If, according to the saying that a nine-year-old Upādhyāya can cause one to gain or lose precepts, then even if the age is not full, what harm is there in obtaining the title? In addition, the above four types of Ācārya cannot accept disciples to replace the position of the dependence Upādhyāya, because one performance of the Dharma cannot be consistent from beginning to end. If one wants to be a teacher, one must request the Dharma. The Vinaya has three requirements for the virtues of the two types of teachers: 1. The age must be above ten years; 2. One must have wisdom; 3. One must be able to...'
勤教授弟子有七種共行法。更相攝養如和尚法中。摩得伽云。凡欲依止人者。當好量宜。能長善法者。及問餘人。此比丘戒德何似。能教誡不。眷屬復何似。無有諍訟不。若都無者。然後依止。僧祇。不得趣爾請依止。成就五法。一愛念。二恭敬。三慚。四愧。五樂住。四分。諸比丘輒爾依止不能長益沙門道行。佛令選擇取依止。即師有破戒見威儀等。並不合為依止。因二歲比丘將一歲弟子住佛所。佛訶責云。汝身未斷乳。應受人教授。云何教人耶。若師有非法。聽餘人誘將弟子去。五百問云。其師無非法而誘將沙彌去犯重。因說老病比丘死緣。善見云。若不解律但解經論。不得度沙彌及依止僧祇。成就四法名為持律。謂知有罪知無罪。知輕知重。下至知二部律。得作和尚。三千威儀。多有請二師方法及攝受共行之儀。四明請師法。律中由和尚命終無人教授多壞威儀。聽有依止。如上和尚法。令法倍增益流佈。僧祇亦得名師為尊。請文云。大德一心念。我某甲比丘今請大德為依止阿阇梨。愿大德為我作依止阿阇梨。我依大德故得如法住(三說。律文少語加阇梨字)。彼言可爾與汝依止汝莫放逸。五分云。我當受尊教誡。不者不成。先不相識者應問和尚阇梨名字。先住何處誦何經等。若不如法應語云。汝不識我。我不識
汝。汝可往識汝處受依止。若疑應語小住。六宿觀之合意為受。若依止師不答許可者不成。四分云。彼遣使受依止。遣使與依止。皆不成。五師攝受法大同前法。僧祇云。日別三時教三藏教法。不能廣者下至略知戒經輕重陰界入義。若受經時共誦時坐禪時即名教授。若不爾者下至云莫放逸。準此以明。今聽講禪齋初學者並令依止。每日教誡。過成繁重。不行不誦。徒設何益。凡請師法前已明之。今重論意有四。一作請彼攝我我當依彼慈念矜濟。二取道法資神乞令教授行成智立。三自申己意。我能依止愛敬如父。四能遵奉供養慚愧二法在心。必具此四可得請他。違此悠悠徒費無辦。比有大德多人望重。每歲春末受戒者多。一坐之間人來投請為和尚者或十二十及至下座獨己肅然。此則元無兩攝。成師之義略同野馬。極而言之。受同陽焰。雜含云。五緣令如來正法沉沒。若比丘于大師所不敬不重不下意供養依止故。反此則法律不退。五分。二師亦不得以小事留弟子住。若於白衣前出鄙拙言。應令覺知。廣如第二十三卷。善見。和尚多有弟子。留一人供給。餘者隨意令讀誦。僧祇。弟子為王難。師必經理。若賊抄掠等覓錢救贖。不者獲罪。今次明老弟子法。十誦。大比丘從小比丘受依止得一切供養。如小事大。唯除禮足。余盡
應作。僧祇。一切供給。除禮足按摩。若病時亦得按摩。應教二部戒律陰界入十二因緣等義。雖復百歲。應依止十歲持戒比丘下至知二部律者。晨起問訊。為出大小行器。如弟子事師法。六明治罰訶責法分四。初明合訶之法。二依法訶誡。三不應之失。四辭師出離。初中四分有十五種。謂無慚(作惡不恥)。無愧(見善不修)。不受教(不如說行)。作非威儀(犯下四篇)。不恭敬(我慢自居)。難與語(成論云反戾師教)。惡人為友。好往淫女家婦女家大童女家黃門家比丘尼精舍式叉尼沙彌尼精舍。好往看龜鱉。律文如此。今所犯者未必如文。但有過者準合依罰。置而不問師得重罪。善戒經云。不驅謫罰弟子。重於屠兒旃陀羅等。由此人不壞正法。不定墮三惡道。畜惡弟子。令多眾生作諸苦業必生惡道。又為名聞利養故畜徒眾。是邪見人。名魔弟子。五百問云。有師不教弟子。因破戒故后墮龍中。還思本緣反來害師。廣如彼說。問為具五過方訶一一隨犯而訶。答隨犯即訶。方能行成。又若作此過。雖犯小罪。情無慚恥理合訶責。若心恒謹攝。脫誤而犯。情過可通。量時而用。不必訶止。雜含云。年少比丘不閑法律。凡所施為受納衣食貪迷縱逸。轉向于死或同死苦。舍戒還俗損正法律。謂同死苦。犯正法律不識罪相不
【現代漢語翻譯】 現代漢語譯本 應作。僧祇（僧團）。一切供給。除禮足（禮拜雙足）。若病時亦得（生病時也可以）。應教二部戒律、陰界入（十二處）、十二因緣等義。雖復百歲，應依止十歲持戒比丘，下至知二部律者。晨起問訊。為出大小行器。如弟子事師法。六明治罰訶責法分四：初明合訶之法，二依法訶誡，三不應之失，四辭師出離。初中四分有十五種：謂無慚（作惡不恥），無愧（見善不修），不受教（不如說行），作非威儀（犯下四篇），不恭敬（我慢自居），難與語（成論云反戾師教），惡人為友，好往**家、婦女家、大童女家、黃門家、比丘尼精舍、式叉尼沙彌尼精舍。好往看龜鱉。律文如此。今所犯者未必如文。但有過者準合依罰。置而不問師得重罪。《善戒經》云：『不驅謫罰弟子，重於屠兒旃陀羅等。』由此人不壞正法，不定墮三惡道。畜惡弟子，令多眾生作諸苦業必生惡道。又為名聞利養故畜徒眾，是邪見人，名魔弟子。《五百問》云：『有師不教弟子，因破戒故后墮龍中，還思本緣反來害師。』廣如彼說。問：為具五過方訶，一一隨犯而訶？答：隨犯即訶，方能行成。又若作此過，雖犯小罪，情無慚恥理合訶責。若心恒謹攝，脫誤而犯，情過可通，量時而用，不必訶止。《雜含》云：『年少比丘不閑法律，凡所施為受納衣食貪迷縱逸，轉向于死或同死苦。舍戒還俗損正法律。』謂同死苦，犯正法律不識罪相不。
【English Translation】 English version Should be done. Sangha (the monastic community). All provisions. Except for paying respects at the feet (of the teacher). If sick, it is also permissible. Should teach the Vinaya (monastic rules) of the two orders (bhikkhus and bhikkhunis), the sense bases (ayatana), the elements (dhatu), the twelve links of dependent origination (dvadasanga-pratityasamutpada), and other doctrines. Even if one is a hundred years old, one should rely on a bhikkhu who is ten years old and upholds the precepts, or at least one who knows the Vinaya of the two orders. In the morning, one should inquire after them. One should provide them with large and small utensils. One should treat them as a disciple treats a teacher. The six ways to clearly understand punishment and rebuke are divided into four: first, clarifying the methods of appropriate rebuke; second, rebuking according to the Dharma; third, the faults of not rebuking; and fourth, leaving the teacher. The first of these four has fifteen aspects: namely, shamelessness (doing evil without shame), lack of remorse (not cultivating good when seeing it), not accepting instruction (not acting according to what is said), behaving improperly (violating the lower four classes of offenses), disrespect (being arrogant), being difficult to talk to (the Cheng Lun says, 'opposing the teacher's instructions'), befriending evil people, frequently going to the houses of , women, young girls, eunuchs, bhikkhuni monasteries, siksamana (novice nun) monasteries, and sramaneri (female novice) monasteries. Frequently going to watch turtles and tortoises. The Vinaya texts are like this. What is committed now may not be exactly as in the texts. But those who have transgressions should be punished accordingly. If the teacher does not ask about it and leaves it unaddressed, they commit a serious offense. The Good Precepts Sutra says: 'Not expelling or punishing disciples is worse than being a butcher or a candala (outcaste executioner).' Because of this, the person does not destroy the true Dharma and is not necessarily reborn in the three evil realms. Keeping evil disciples causes many beings to create all kinds of suffering karma, and they will certainly be reborn in evil realms. Furthermore, those who keep disciples for the sake of fame and gain are people with wrong views and are called demon disciples. The Five Hundred Questions says: 'If a teacher does not teach their disciples, they will fall into the realm of dragons because of breaking the precepts, and remembering the original cause, they will come back to harm the teacher.' This is explained in detail there. Question: Should one rebuke only when all five faults are present, or should one rebuke each fault as it is committed? Answer: Rebuke each fault as it is committed, so that practice can be accomplished. Furthermore, if one commits this fault, even if it is a minor offense, if there is no shame or remorse, it is reasonable to rebuke them. If the mind is constantly careful and restrained, and one commits a fault by mistake, the offense can be excused, and it should be used according to the situation, and it is not necessary to stop and rebuke. The Samyukta Agama says: 'Young bhikkhus are not familiar with the law, and whatever they do, receiving robes and food, they are greedy and unrestrained, turning towards death or the suffering of death. Renouncing the precepts and returning to lay life harms the true law.' This refers to the suffering of death, violating the true law, not recognizing the nature of the offense, and not...
知除罪。謂同死苦。是故比丘應勤學法律。二明訶責法。凡欲責他。先自量己內心喜怒。若有嫌恨但自抑忍。火從內發先自焚身。若懷慈濟又量過輕重。又依訶辭進退前出其過使知非法。依過順訶心伏從順。若過淺重訶罪深輕責。或隨憤怒任縱醜辭。此乃隨心處斷。未準聖旨。本非相利。師訓不成。宜停俗鄙懷。依出道清過。內懷慈育。外現威嚴。苦言切勒令其改革。依律五法次罪責之。四分云。弟子不承事和尚。佛令五事訶責。一我今訶責汝。汝去(由過極重遣遠出去)。二莫入我房(得在寺住在外供給)。三莫為我作使(容得參承入房)。四莫至我所(外事經營不得來師左右。依止師訶改云汝莫依止我)。五不與汝語(過最輕小隨得侍奉)。自三世佛教每諸治罰但有折伏訶責。本無杖打人法。比見大德眾主。內無道分可承。不思無德攝他專行考楚。或對大眾或復房中。縛束懸首非分治打。便引涅槃三子之喻。此未達聖教。然彼經由住一子地悲。故心無差降。得行此罰。即涅槃云。勿殺勿行杖等。此言何指。不知通解輒妄引文。縱引嚴師此乃引喻。不關正文。如攝論言。菩薩得凈心地得無分別智。方便具行殺生等十事。無染濁過失等。今時杖治弟子者。咸起瞋毒。勇憤奮發。自重輕他。故加彼苦。若準涅槃。恕己為
【現代漢語翻譯】 現代漢語譯本 知除罪（知道如何消除罪過）。認為（罪過）與死亡的痛苦相同。因此，比丘應該勤奮學習法律。 二、明訶責法（闡明訶責的方法）。凡是想要責備他人，先要衡量自己的內心是否平靜，是否有喜怒。如果心懷嫌隙和怨恨，就應該自我抑制和忍耐。因為怒火從內心燃起，首先焚燒自身。如果懷有慈悲之心，還要衡量過錯的輕重。然後依據訶責的言辭，循序漸進地指出對方的過錯，使對方明白自己的行為不合法度。依據過錯的性質，順應情理地進行訶責，使對方心悅誠服地接受。如果過錯很輕卻施以嚴厲的懲罰，或者因為憤怒而使用難聽的言辭，這都是隨心所欲的處置，不符合聖人的旨意，也無益於相互幫助，師長的教誨也無法成功。應該停止世俗的鄙陋想法，依據出家修道的清凈原則來消除過錯。內心懷有慈悲之心，外表顯現威嚴之態，用嚴厲的言語告誡和責令對方改正錯誤。依據戒律中的五種方法，按照罪行的輕重來責罰對方。《四分律》中說，如果弟子不侍奉和尚（Upadhyaya，親教師），佛陀允許用五種方式進行訶責：一、我現在訶責你，你離開這裡（因為過錯極其嚴重，所以被遣送到遠處）；二、不準進入我的房間（可以在寺廟裡居住，但在外面接受供給）；三、不準為我做事（允許參與侍奉和進入房間）；四、不準到我這裡來（在外處理事務，不得來到師父左右。依據師父的訶責改正錯誤，即說『你不要依止我』）；五、不與你說話（過錯最輕微，可以隨侍奉）。 自從三世諸佛的教誨以來，所有的懲罰都只是折服和訶責，原本沒有用棍杖打人的方法。現在常見一些大德眾主，內心沒有修道的成分可以繼承，不考慮自己沒有德行來攝受他人，只是一味地施行拷打。或者在大眾面前，或者在房間里，捆綁、懸吊，進行不合情理的毆打。便引用《涅槃經》中三子的比喻。這是沒有領會聖教的真意。因為《涅槃經》是由住於一子之地的悲心所生，所以內心沒有差別，才能施行這種懲罰。即《涅槃經》中說，『不要殺生，不要使用棍杖』等，這句話指的是什麼？不瞭解通達的解釋，就妄自引用經文。即使引用嚴厲的師長的例子，這也只是比喻，與正文無關。如《攝大乘論》所說，菩薩得到清凈心地，得到無分別智，爲了方便可以做殺生等十種事情，而沒有染污的過失等等。現在用棍杖懲罰弟子的人，都是因為生起嗔恨之心，勇猛憤怒地爆發出來，看重自己而輕視他人，所以才給對方增加痛苦。如果按照《涅槃經》的教義，應該寬恕自己，為...
【English Translation】 English version Knowing how to eliminate sins. Considering (sins) to be the same as the suffering of death. Therefore, a Bhikkhu (Buddhist monk) should diligently study the Vinaya (monastic law). Second, clarifying the method of censure (Harjana). Whenever you want to blame others, first measure whether your own heart is calm and whether you have joy or anger. If you harbor grudges and resentment, you should restrain and endure yourself. Because the fire of anger arises from within and burns oneself first. If you have a compassionate heart, you should also measure the severity of the fault. Then, according to the words of censure, gradually point out the other person's fault, so that the other person understands that his behavior is illegal. According to the nature of the fault, censure reasonably so that the other person is sincerely convinced. If the fault is light but severe punishment is imposed, or if harsh words are used because of anger, these are all arbitrary dispositions, which do not conform to the will of the saints, and are not conducive to mutual help, and the teachings of the teachers cannot be successful. You should stop the vulgar and lowly thoughts of the world, and eliminate faults according to the pure principles of monastic practice. Have compassion in your heart and show majesty in your appearance, admonishing and ordering the other party to correct their mistakes with stern words. According to the five methods in the precepts, punish the other party according to the severity of the crime. The 'Sarvastivada Vinaya' says that if a disciple does not serve the Upadhyaya (preceptor), the Buddha allows five ways to censure: First, I now censure you, you leave here (because the fault is extremely serious, so you are sent far away); Second, you are not allowed to enter my room (you can live in the temple, but receive supplies outside); Third, you are not allowed to do things for me (you are allowed to participate in service and enter the room); Fourth, you are not allowed to come to me (you are dealing with affairs outside, you must not come to the master's side. Correct the mistake according to the master's censure, that is, say 'you should not rely on me'); Fifth, I will not speak to you (the fault is the slightest, you can serve). Since the teachings of the Buddhas of the three worlds, all punishments have only been subjugation and censure. There was originally no method of beating people with sticks. Now it is common to see some virtuous leaders who do not have the elements of cultivation in their hearts to inherit, and do not consider that they do not have the virtue to subdue others, but simply carry out torture. Either in front of the public or in the room, they are tied up, suspended, and subjected to unreasonable beatings. They then quote the analogy of the three sons in the 'Nirvana Sutra'. This is not understanding the true meaning of the holy teachings. Because the 'Nirvana Sutra' is born of the compassion of those who dwell in the land of one son, so there is no difference in the heart, and this kind of punishment can be carried out. That is, the 'Nirvana Sutra' says, 'Do not kill, do not use sticks,' etc. What does this sentence refer to? Without understanding the thorough explanation, they rashly quote the scriptures. Even if you quote the example of a strict teacher, this is just an analogy and has nothing to do with the main text. As the 'Mahayana-samgraha' says, Bodhisattvas (enlightened beings) attain a pure mind and non-discriminating wisdom, and for the sake of convenience can do ten things such as killing without the fault of defilement, etc. Those who punish disciples with sticks now are all because they have arisen with anger, and burst out with courage and anger, valuing themselves and despising others, so they add suffering to the other party. If according to the teachings of the 'Nirvana Sutra', one should forgive oneself, and for...
喻則針刺不能忍之。又有愚師引凈度經三百福罰。此乃偽經人造。智者共非。縱如彼經。不起三毒者得依而福罰。今順己煩惱。何得妄依。律中瞋心訶責。尚自犯罪。乃至畜生不得杖擬。何況杖人。地持論中。上犯罰黜。中犯折伏。下犯訶責。亦無杖洽。大集云。若打罵破戒無戒袈裟著身剃頭者。罪同出萬億佛身血。若作四重。不聽在寺。不同僧事。若謫罰者于道退落必入阿鼻。何以故。此人必速入涅槃。故不應打罵。準此以明。則自知位地。生報冥然。濫自欺柱。可悲之深。廣如彼經。僧祇。若師訶責弟子不受者。當語知事人斷食。若兇惡者師自遠去。若依止弟子師應出界一宿還。若弟子有過。和尚為弟子懺謝諸人云。乃至凡夫愚癡。何能無過。此小兒晚學實有此罪。當教敕不作。如是悅眾意。三明訶責非法。四分云。盡形訶責。竟安居訶責。訶責病人。或不喚來現前不出其過而訶責等。併成非法。若被治未相懺謝而受供給依止等。或被余輕訶而不為和尚阇梨及余比丘等執事勞役者得罪。僧祇。若與共行弟子依止弟子衣已不可教誡為折伏故奪。后折伏已還與無罪。若與衣時言。汝此處住。若適我意為受經者與汝。后不順上意奪者無犯。十誦。若欲折伏剝衣裸形可羞。佛言。不應小事折伏沙彌。若折伏留一衣。四明辭
【現代漢語翻譯】 現代漢語譯本 如果用針刺來比喻，那是令人無法忍受的。還有一些愚昧的老師引用《凈度經》中關於三百種福報和懲罰的說法。這實際上是偽經，是人造的，有智慧的人都會否定它。即使像那部經里所說，不起貪嗔癡三毒的人才能得到福報和懲罰，現在你順從自己的煩惱，怎麼能胡亂依據它呢？ 律藏中對嗔心加以呵責，尚且會構成犯罪，甚至對待畜生都不能用棍棒敲打，更何況是打人呢？《地持論》中說，對上等犯戒者處以開除，中等犯戒者處以折伏（通過責罰使之降伏），下等犯戒者處以呵責，也沒有用棍杖擊打的說法。《大集經》中說，如果打罵破戒、沒有受戒、穿著袈裟、剃頭的人，罪過等同於使萬億佛身出血。如果犯了四重罪（指殺、盜、淫、妄四種根本戒），不允許住在寺院裡，也不能參與僧團的事務。如果進行謫罰，那個人在修道的道路上就會退落，必定墮入阿鼻地獄。為什麼呢？因為這個人本來應該迅速進入涅槃，所以不應該打罵他。根據這些經文來明白，就要自己知道自己的位置和境地，生死報應是暗中進行的，不要胡亂自欺欺人，這是非常可悲的。詳細的內容可以參考那些經文。 《僧祇律》中說，如果老師呵責弟子，弟子不接受，就應該告訴知事人斷其飲食。如果弟子兇惡，老師就自己遠離。如果依靠弟子生活，老師應該離開寺院界限住一宿再回來。如果弟子有過錯，和尚應該為弟子向大家懺悔說：『乃至凡夫愚癡，怎麼可能沒有過錯呢？這個小兒晚學，確實有這個罪過，應當教導告誡他不要再犯。』這樣才能使大眾感到滿意。三明（指天眼明、宿命明、漏盡明）呵責是非法的。 《四分律》中說，盡形壽呵責、安居結束后呵責、呵責病人，或者不叫到面前，不指出他的過錯而呵責等等，都構成非法。如果被懲治的人沒有懺悔謝罪就接受供養和依止等等，或者被其他的輕微呵責，而不為和尚、阿阇梨以及其他的比丘等執事人員勞作，就會構成犯罪。《僧祇律》中說，如果和共同修行的弟子、依止的弟子分了衣服，就不能爲了教誡折伏的緣故而奪走。之後折伏完畢，沒有罪過，再還給他。如果給衣服的時候說：『你住在這裡，如果順從我的意思，為我誦經，我就給你。』之後不順從上師的意思而奪走，就沒有犯戒。《十誦律》中說，如果想要折伏，剝光衣服使之裸體，這是可恥的。佛說：『不應該因為小事而折伏沙彌。』如果折伏，要留下一件衣服。《四明辭（指四明地區的律師所作的判決）』
【English Translation】 English version To use needle pricking as an analogy, it is unbearable. There are also foolish teachers who cite the 'Jing Du Sutra' regarding three hundred blessings and punishments. This is actually a false scripture, man-made, and wise people would all deny it. Even if it were as stated in that sutra, that those who do not give rise to the three poisons (greed, anger, and delusion) would receive blessings and punishments, now you are complying with your own afflictions, how can you recklessly rely on it? In the Vinaya (monastic code), even rebuking anger constitutes an offense, and even animals should not be struck with sticks, let alone hitting people. In the 'Yogacarabhumi-sastra', the highest level of offense is punished with expulsion, the middle level with subjugation (through penalties), and the lowest level with rebuke; there is no mention of striking with sticks. The 'Mahasamghika Vinaya' says that if one beats or scolds someone who has broken the precepts, is not ordained, wears the kasaya robe, or has a shaved head, the offense is equivalent to causing the blood of billions of Buddhas to flow. If one commits the four major offenses (killing, stealing, sexual misconduct, and lying), they are not allowed to live in the monastery or participate in the affairs of the Sangha. If one is demoted, that person will regress on the path of cultivation and will surely fall into Avici Hell. Why? Because this person should have quickly entered Nirvana, so they should not be beaten or scolded. According to these sutras, one should understand one's own position and state, the retribution of birth and death occurs secretly, do not deceive yourself recklessly, this is very lamentable. Detailed content can be found in those sutras. The 'Mahasamghika Vinaya' says that if a teacher rebukes a disciple and the disciple does not accept it, the disciplinarian should be informed to cut off their food. If the disciple is fierce, the teacher should distance themselves. If relying on a disciple for livelihood, the teacher should leave the monastery boundary for one night and then return. If the disciple has faults, the abbot should confess to everyone on behalf of the disciple, saying: 'Even a foolish ordinary person, how can they be without faults? This young learner has indeed committed this offense, they should be taught and warned not to do it again.' Only in this way can the assembly be satisfied. The three kinds of clear understanding (divine eye, knowledge of past lives, and extinction of outflows) rebuke what is unlawful. The 'Sarvastivada Vinaya' says that rebuking for life, rebuking after the summer retreat, rebuking a sick person, or not calling them forward, not pointing out their faults, and rebuking them, all constitute unlawful acts. If a person who has been punished accepts offerings and reliance without confessing and apologizing, or is lightly rebuked and does not work for the abbot, acharya, or other monastic officers, they commit an offense. The 'Mahasamghika Vinaya' says that if one has shared clothes with a fellow practitioner or a dependent disciple, one cannot take them back for the sake of teaching and subjugation. After the subjugation is complete, if there is no offense, return them. If when giving the clothes, one says: 'You stay here, if you comply with my wishes and recite sutras for me, I will give them to you.' If one later takes them back because they do not comply with the teacher's wishes, there is no offense. The 'Dasabhumi Sutra' says that if one wants to subjugate, stripping off clothes and making them naked is shameful. The Buddha said: 'One should not subjugate a novice for small matters.' If subjugating, one should leave one piece of clothing. 'The Four Ming Judgments (referring to the judgments made by lawyers in the Four Ming region).'
謝法。十誦云。比丘沙彌得和尚知不能增長善法者。應白師言。持我付囑某甲比丘。師應籌量。彼比丘教化弟子。何似其眾僧復何似。好者應付之。知不具足更付余師。若和尚不好當捨去。和尚有四種。與法不與食應住。與食不與法不應住。法食俱與應住。法食俱不與不應住。不問若晝若夜應捨去。阿阇梨亦爾。僧祇大同。有苦樂住別。若師令作非法事喚汝來取酒來。應耎語云。我聞佛言。如是非法事不應作。第二十八九卷中多有行法。須者看之。五百問事。若弟子師命令販賣作諸非法。得舍遠去。四分。若弟子被師訶責。令余比丘為將順故於和尚阇梨所調和令早受懺。應知折伏柔和知時而受。律云。應向二師具修威儀合掌云。大德和尚我今懺悔。更不復作(已外卑辭自述事出當時)。若不聽者。當更日三時懺悔。如上猶不許者。當下意隨順求方便解其所犯。若下意無有違逆求解其過。二師當受。不受者如法治。若知不長益。令餘人誘將去。若弟子見和尚五種非法。應懺謝而去白和尚言。我如法和尚不知。我不如法和尚不知。我犯戒和尚舍不教訶。若不犯亦不知。若犯而懺者亦不知。問前共行法令弟子攝和尚。今諸律中雲何辭去。答上言攝者。據初雖有過弟子諫喻有可從遂。今諫而不受。無同法義故須去也。僧祇云。
【現代漢語翻譯】 現代漢語譯本 謝法。《十誦律》中說，比丘或沙彌發現自己的和尚（Upadhyaya，親教師）不能幫助自己增長善法，應該稟告老師說：『請您將我託付給某甲比丘。』老師應該衡量，那位比丘教導弟子的能力如何，以及他對僧團的貢獻如何。如果合適，就應該將弟子託付給他。如果知道他不具備足夠的條件，就再託付給其他的老師。如果和尚不好，就應當離開他。和尚有四種情況：只給予佛法而不給予食物，應該留下；只給予食物而不給予佛法，不應該留下；佛法和食物都給予，應該留下；佛法和食物都不給予，不應該留下。無論白天還是夜晚，都應該離開。阿阇梨（Acarya，軌範師）也是如此。《僧祇律》大體相同，只是有苦樂住的區別。如果老師命令你做非法的事情，或者叫你拿酒來，應該委婉地說：『我聽佛說，這樣的非法事情不應該做。』第二十八卷和二十九卷中有很多關於行法的記載，需要的人可以去查閱。《五百問事》中說，如果弟子被老師命令販賣或者做其他非法的事情，可以捨棄他並遠離。《四分律》中說，如果弟子被老師呵責，爲了讓其他比丘順從，在和尚或阿阇梨面前調解，讓他們早點接受懺悔，應該知道折伏和柔和的時機，適時接受。律中說，應該向兩位老師具足威儀，合掌說：『大德和尚，我現在懺悔，以後再也不會這樣做了。』（以上謙卑的言辭是當時的情況）。如果不被允許，就應該每天三次懺悔。如果像上面那樣仍然不被允許，就應該順從，尋求方便來解決所犯的錯誤。如果真心悔過，沒有違逆之心，兩位老師應該接受。如果不接受，就依法處理。如果知道不能增長善法，就讓其他人引導他離開。如果弟子看到和尚有五種非法行為，應該懺謝后離開，稟告和尚說：『我如法的行為，和尚不知道；我不如法的行為，和尚也不知道；我犯戒，和尚捨棄而不教導呵斥；如果不犯戒，和尚也不知道；如果犯戒而懺悔，和尚也不知道。』問：之前說共同行法，讓弟子攝受和尚，現在各部律中又說如何辭去呢？答：上面說的攝受，是說最初雖然有過錯，但弟子勸諫后，和尚有可能聽從。現在勸諫而不被接受，沒有共同的佛法道義，所以必須離開。《僧祇律》中說：
【English Translation】 English version The Xie Law. The Sarvastivada Vinaya says: If a Bhikshu (monk) or Shramanera (novice) realizes that his Upadhyaya (preceptor) is unable to help him increase good Dharma, he should inform his teacher, saying: 'Please entrust me to Bhikshu so-and-so.' The teacher should consider how well that Bhikshu teaches disciples and what his contribution to the Sangha (monastic community) is. If suitable, he should entrust the disciple to him. If he knows that he does not have sufficient qualifications, he should entrust him to another teacher. If the Upadhyaya is not good, he should leave him. There are four types of Upadhyayas: if he only gives Dharma and not food, one should stay; if he only gives food and not Dharma, one should not stay; if he gives both Dharma and food, one should stay; if he gives neither Dharma nor food, one should not stay. Whether it is day or night, one should leave. The same applies to the Acarya (teacher). The Mahasanghika Vinaya is largely the same, except for the distinction between pleasant and unpleasant living conditions. If the teacher orders you to do illegal things or asks you to bring wine, you should politely say: 'I have heard the Buddha say that such illegal things should not be done.' There are many records of Dharma practices in volumes 28 and 29, which those who need them can consult. The 'Five Hundred Questions' says that if a disciple is ordered by his teacher to sell goods or do other illegal things, he can abandon him and stay far away. The Dharmaguptaka Vinaya says that if a disciple is rebuked by his teacher, and other Bhikshus reconcile with the Upadhyaya or Acarya for the sake of compliance, so that they accept repentance earlier, one should know the timing of subduing and gentleness, and accept it at the right time. The Vinaya says that one should approach the two teachers with proper deportment, put one's palms together, and say: 'Venerable Upadhyaya, I now repent and will never do it again.' (The above humble words are based on the circumstances at the time). If it is not allowed, one should repent three times a day. If it is still not allowed as above, one should be compliant and seek a way to resolve the mistake. If one sincerely repents and has no rebellious thoughts, the two teachers should accept it. If they do not accept it, they should be dealt with according to the Dharma. If one knows that one cannot increase good Dharma, one should let others lead him away. If a disciple sees five illegal behaviors of the Upadhyaya, he should repent and leave, informing the Upadhyaya: 'The Upadhyaya does not know my lawful behavior; the Upadhyaya does not know my unlawful behavior; the Upadhyaya abandons me and does not teach or scold me when I break the precepts; if I do not break the precepts, the Upadhyaya does not know; if I break the precepts and repent, the Upadhyaya does not know.' Question: Previously, it was said that we should practice the Dharma together and let the disciple take care of the Upadhyaya. Now, how should one leave according to the various Vinayas? Answer: The above-mentioned taking care of refers to the initial stage when there may be faults, but the Upadhyaya may listen to the disciple's advice. Now, if the advice is not accepted, there is no common Dharma righteousness, so one must leave. The Mahasanghika Vinaya says:
若師受諫者言弟子。汝須早語我。我無所知。即承用之。若師言。汝若諫我我則是汝汝則是我。依前二師方便而去。七明失師法。和尚一種無相失義。或可無德更依止他。以依得戒無再請法。依止阇梨事須詳正。有三不同。一請師法。二相依住法。三請教授法。次明失是非者。若師被僧治罰不失依止。謂不失請法相依住法。失請教授法。以師有過行法在己。弟子無義得請令師得罪。以奪三十五事中不得受人依止者謂授他教誡。亦是被治人不合作依止。若弟子被僧治不失者。三種不失。欲令師僧教誡弟子順從於僧。疾疾為解開無隨順罪。律中二師及弟子互一人決意出界外宿即日還失依止者。失下二法。不失請師法。若還不須更請師。但生請法相依。便有法起。廣有是非如律大疏。四分云。多種。一死。二遠去。三休道。四犯重。五師得訶責。六入戒場上。七滿五夏。八見本和尚。九還來和尚目下住。若約教失依止。
四分律刪繁補闕行事鈔捲上(之三)
四分律刪繁補闕行事鈔捲上(四)
說戒正儀篇第十(布薩此云凈住。出要律儀云。是憍薩羅國語六卷泥洹云布薩者長養二義。一清凈戒住。二增長功德。雜含云布薩陀婆。若正本音優補陀婆。優言斷。補陀婆言增長。國語不同。亦呼為集為知為宜為
【現代漢語翻譯】 現代漢語譯本：如果老師能夠接受弟子的勸諫，弟子應該及早告訴老師，『我沒有什麼見識，希望老師採納我的建議。』老師也應該說：『如果你能勸諫我，那麼你就是我，我就是你。』按照前面兩種老師的情況，方便行事即可。接下來闡明失去依止師的幾種情況。和尚（Upadhyaya，親教師）有一種無相失去依止的情況，或者可以依止沒有德行的老師，因為依止后可以得到戒律，無需再次請求傳法。依止阿阇梨（Acarya，軌範師）需要詳細考察，有三種不同的情況：一是請求為師的儀軌，二是相互依止的儀軌，三是請求教授的儀軌。接下來闡明失去是非的情況。如果老師被僧團懲罰，不會失去依止關係，指的是不失去請求傳法和相互依止的儀軌，但會失去請求教授的儀軌。因為老師有過錯，但行法還在自己，弟子沒有理由請求老師，導致老師獲罪，因為剝奪了三十五事中不得接受他人依止的資格，即傳授他人教誡。被懲罰的人也不適合作為依止對象。如果弟子被僧團懲罰，不會失去依止關係，三種儀軌都不會失去。爲了讓師僧教誡弟子，弟子應該順從僧團，儘快解決問題，避免隨順罪過。律中規定，兩位老師和弟子如果互相決定出界外住宿，當天返回，就會失去依止關係，失去的是後面兩種儀軌，不失去請求為師的儀軌。如果返回，不需要重新請求為師，只要生起請求傳法和相互依止的心，法就產生了。更詳細的是非問題可以參考律藏的疏鈔。四分律中說，失去依止關係有多種情況：一是死亡，二是遠去，三是捨棄道業，四是犯重罪，五是老師受到呵責，六是進入戒場，七是滿了五年，八是見到本來的和尚，九是回到和尚的管轄之下居住。如果從教義上來說，也會失去依止關係。 《四分律刪繁補闕行事鈔》捲上（之三） 《四分律刪繁補闕行事鈔》捲上（四） 說戒正儀篇第十（布薩（Posadha），此云凈住，出自要律儀，云：是憍薩羅國語。六卷泥洹云：布薩者，長養二義，一清凈戒住，二增長功德。雜含云：布薩陀婆。若正本音：優補陀婆。優言斷，補陀婆言增長。國語不同。亦呼為集、為知、為宜、為……）
【English Translation】 English version: If a teacher can accept the advice of a disciple, the disciple should tell the teacher early on, 'I have no knowledge, and I hope the teacher will adopt my suggestion.' The teacher should also say, 'If you can advise me, then you are me, and I am you.' According to the previous two types of teachers, act accordingly as convenient. Next, it explains the situations in which one loses reliance on a teacher. The Upadhyaya (親教師, Preceptor) has a kind of formless loss of reliance, or one can rely on a teacher without virtue, because after relying on him, one can obtain the precepts and does not need to request the Dharma again. Relying on an Acarya (軌範師, Instructor) requires detailed examination, and there are three different situations: first, the ritual of requesting to be a teacher; second, the ritual of mutual reliance; and third, the ritual of requesting instruction. Next, it explains the situation of losing right and wrong. If the teacher is punished by the Sangha, the reliance relationship will not be lost, which means that the ritual of requesting the Dharma and the ritual of mutual reliance will not be lost, but the ritual of requesting instruction will be lost. Because the teacher has faults, but the practice of the Dharma is still with oneself, the disciple has no reason to request the teacher, causing the teacher to be guilty, because he is deprived of the qualification of not being able to accept reliance from others among the thirty-five matters, that is, imparting teachings to others. A person who has been punished is also not suitable as an object of reliance. If the disciple is punished by the Sangha, the reliance relationship will not be lost, and all three rituals will not be lost. In order for the teacher and Sangha to teach the disciples, the disciples should obey the Sangha, solve the problem as soon as possible, and avoid following the sins. The Vinaya stipulates that if two teachers and disciples decide to stay outside the boundary overnight and return on the same day, they will lose the reliance relationship, losing the latter two rituals, and not losing the ritual of requesting to be a teacher. If you return, you do not need to request to be a teacher again, as long as you have the mind to request the Dharma and rely on each other, the Dharma will arise. More detailed questions of right and wrong can be found in the commentaries on the Vinaya. The Sarvastivada Vinaya says that there are many situations in which the reliance relationship is lost: first, death; second, going far away; third, abandoning the path; fourth, committing a serious crime; fifth, the teacher is reprimanded; sixth, entering the ordination field; seventh, completing five years; eighth, seeing the original Upadhyaya; ninth, returning to live under the jurisdiction of the Upadhyaya. If it is said from the perspective of doctrine, the reliance relationship will also be lost. 'Sifenlu Shanfan Buque Xingshi Chao' Volume 1 (Part 3) 'Sifenlu Shanfan Buque Xingshi Chao' Volume 1 (Part 4) Saying the Precepts Righteous Ritual Chapter 10 (Posadha (布薩), which means 'pure dwelling', comes from the Essential Vinaya Ritual, which says: It is the language of the Kosala country. The six-volume Nirvana says: Posadha has two meanings of growth, one is pure precept dwelling, and the other is increasing merit. The Miscellaneous Agamas says: Posadha-dhava. If the correct original sound is: Upavasatha. Upa means 'to cut off', and vasatha means 'to increase'. The national languages are different. It is also called gathering, knowing, suitable, etc.)
同爲共住為轉為常也。三千威儀云。布薩者秦言凈住。義言長養。又言和合也。俱舍論名八戒云布薩護也。明瞭言在心名護在身口名戒也。律云。布薩法一處名布薩犍度。即說戒也)
說戒儀軌佛法大綱。攝持正像匡維眾法。然凡情易滿見無深重。希作欽貴數為賤薄。比雖行此法多生慢怠。良由日染屢聞。便隨心輕昧。以此論情。情可知矣。昔齊文宣王撰在家布薩儀。普照沙門道安開士撰出家布薩法。並行於世。但意解不同心相各別。直得承用文據莫憑。今求以經意。參以所聞。粗重撰次。備如后列。然生居像末法就澆漓。若不共相敦遇終無成辨之益。故先引勸勉。后便文證。善見云。云何得知正法久住。若說戒法不壞是。摩得伽云。布薩者。舍諸惡不善法及諸煩惱有受。證得白法究竟梵行事故名也。又云。半月半月自觀身。從前半月至今半月中間不犯戒耶。若有犯者。于同意所懺悔。毗尼母。清凈者名布薩義。就中分二。初僧后別。初中分四。一時節不同。二雜法眾具。三正說儀軌。四略說雜法。初中五種。一十四十五十六三日不同。二食前食后。三若晝若夜。四若增若減。五時與非時。前三出十誦文。四分中三日說戒如上列也。又云。布薩日應說。五分云。八日十四日說法十五日布薩。僧祇。食前亦得。而
【現代漢語翻譯】 現代漢語譯本：同樣一起居住是爲了轉變為常態。三千威儀中說，布薩（Upavasatha，齋戒）用秦語來說是『凈住』，從意義上講是『長養』，又可以稱為『和合』。俱舍論中將八戒稱為布薩護。明確地說，心存正念稱為『護』，身口行為端正稱為『戒』。律中說，布薩法在一個地方舉行，稱為布薩犍度（Upavasatha-khandha，說戒犍度），也就是指說戒。
說戒的儀軌是佛法的綱要，能夠攝持正法和像法，匡正和維護各種法門。然而凡夫的情感容易滿足，見識不夠深刻。對於稀有的事物，人們往往欽佩和看重，而對於常見的則輕視。即使比丘們奉行這種法，也容易產生懈怠。這是因為每天都接觸，屢次聽聞，便隨心所欲地輕慢。由此推論，情況就可以知道了。過去齊文宣王撰寫了《在家布薩儀》，普照沙門道安開士撰寫了《出家布薩法》，都在世間流傳。但是人們的理解不同，心意也各有差別，只能沿用文字，沒有依據。現在我試圖以經文的意義為基礎，參考所聽聞的，粗略地進行編撰，詳細內容如下。然而，我們生活在像法末期，世風日下，如果不互相勉勵，最終不會有成就。所以先引用勸勉之詞，然後引用經文作為證據。《善見律毗婆沙》中說：『如何得知正法能夠長久住世？如果說戒之法沒有被破壞，就是。』《摩得伽論》中說：『布薩，就是捨棄各種惡和不善法，以及各種煩惱，接受和證得清凈之法，最終成就梵行，所以稱為布薩。』又說：『每半個月要自我反省，從前半個月到這半個月之間，有沒有違犯戒律？如果有所違犯，就要在志同道合的人面前懺悔。《毗尼母經》中說：『清凈，就是布薩的意義。』其中分為兩種，一是僧眾布薩，二是別眾布薩。僧眾布薩又分為四點：一是時間不同，即十四日、十五日、十六日這三天不同；二是雜法和眾具；三是正式說戒的儀軌；四是略說雜法。第一點中包含五種情況：一是十四、十五、十六這三天不同；二是食前和食后；三是白天和夜晚；四是增加和減少；五是適時和非時。前三種出自《十誦律》，《四分律》中三天說戒如上所述。又說：『布薩日應該說戒。』《五分律》中說：『八日、十四日說法，十五日布薩。』《僧祇律》中說：『食前也可以。』
【English Translation】 English version: Likewise, living together is to transform into a constant state. The Three Thousand Dignities states: 'Upavasatha (布薩) in Qin language (Chinese) means 'pure dwelling'. In terms of meaning, it means 'growth' and can also be called 'harmony'. The Kosa Sastra (俱舍論) calls the eight precepts Upavasatha protection. Clearly speaking, mindfulness in the heart is called 'protection', and proper conduct in body and speech is called 'precept'. The Vinaya (律) states: 'The Upavasatha Dharma (布薩法) held in one place is called Upavasatha-khandha (布薩犍度), which refers to the recitation of precepts (說戒).'
The procedure for reciting the precepts is the outline of the Buddha-dharma, capable of upholding the Proper Dharma (正法) and the Semblance Dharma (像法), correcting and maintaining various Dharma gates. However, the emotions of ordinary people are easily satisfied, and their understanding is not profound. People tend to admire and value rare things, while they despise common ones. Even if the Bhikkhus practice this Dharma, they are prone to laziness. This is because they are exposed to it daily and hear it repeatedly, so they casually become disrespectful. From this reasoning, the situation can be understood. In the past, King Wenxuan of Qi (齊文宣王) composed the 'Upavasatha Procedure for Laypeople' (在家布薩儀), and Shramana Dao'an (道安) of Puzhao (普照), an enlightened one, composed the 'Upavasatha Dharma for Monastics' (出家布薩法), both of which circulated in the world. However, people's understandings differed, and their intentions varied. They could only follow the texts without a basis. Now, I attempt to roughly compile based on the meaning of the scriptures and what I have heard, with detailed content as follows. However, we live in the final period of the Semblance Dharma, and the world is deteriorating. If we do not encourage each other, there will ultimately be no benefit of accomplishment. Therefore, I first quote words of encouragement and then quote scriptures as evidence. The Samantapasadika (善見律毗婆沙) states: 'How can one know that the Proper Dharma can abide for a long time? If the Dharma of reciting the precepts is not broken, it is.' The Matrka (摩得伽論) states: 'Upavasatha is to abandon all evil and unwholesome dharmas, as well as all afflictions, and to receive and realize pure dharmas, ultimately accomplishing Brahma-conduct (梵行), therefore it is called Upavasatha.' It also says: 'Every half month, one should reflect on oneself. From the first half of the month to this half of the month, have you violated any precepts? If there are any violations, one should confess before like-minded people.' The Vinaya-matrka (毗尼母經) states: 'Purity is the meaning of Upavasatha.' It is divided into two types: Sangha Upavasatha (僧眾布薩) and Separate Upavasatha (別眾布薩). Sangha Upavasatha is further divided into four points: first, different times, namely the 14th, 15th, and 16th days are different; second, miscellaneous dharmas and assembly tools; third, the formal procedure for reciting the precepts; and fourth, a brief explanation of miscellaneous dharmas. The first point includes five situations: first, the 14th, 15th, and 16th days are different; second, before and after meals; third, day and night; fourth, increase and decrease; fifth, timely and untimely. The first three come from the Dasadhyaya-vinaya (十誦律), and the recitation of precepts on the three days in the Dharmaguptaka-vinaya (四分律) is as mentioned above. It also says: 'The precepts should be recited on the Upavasatha day.' The Pancavargika-vinaya (五分律) states: 'The Dharma is taught on the 8th and 14th days, and Upavasatha is on the 15th day.' The Mahasanghika-vinaya (僧祇律) states: 'It can also be done before meals.'
不得晨起布薩得罪。以後來比丘不聞故。四分。為外界斗諍比丘來。佛令增減說戒。若知於十四日來。十三日前說。若十五日來。十四日說。若已入界當令入浴。界內比丘出界而說。若不得者白僧言。今不得說。后十五日當說。又不去者更增至十五日。若不去強和合說。但明二度不云三度。至三必須同說。亦無三度不說法滅之文。偽傳於久。律云。拘睒彌國六年不說。佛尚在世。何妨一國斗諍不得安樂不階聖果名為法滅。律中阿難疑高勝比丘犯盜。經六布薩。不與同法。僧祇。相嫌二十年不說戒等。四分。斗諍來久不得說戒。今暫和合。須非時說。隨何日諍滅即日和說。以僧具六和。戒見利身口意等。今不同見戒。則無僧義。不成和合清凈僧法故。二明雜法眾具。五分。布薩時不時集妨行道。佛令作時節。如前集僧中。十誦云。行籌者。為檀越問僧不知數。佛令行籌。不知沙彌數。行籌數之。若人施布薩物。沙彌亦得。雖不往布薩羯磨處。由受籌故。四分為受供行籌通沙彌也。若未受十戒亦得受籌。以同受供故。如涅槃中。雖未受十戒。已墮僧數。若請僧次理無別他。五分。籌極短並五指。極長拳一肘。極粗不過小指。極細不得減箸。有客來不知。行籌收取數之。一人行一人收。乃至收已數之。知數已唱言。比丘若干
【現代漢語翻譯】 現代漢語譯本 不得在早晨進行布薩（Upavasatha，齋戒）而冒犯戒律。如果後來有比丘因為沒有聽到而犯戒（四分律），或者因為外界的爭鬥比丘到來，佛陀允許增加或減少誦戒的次數。如果知道十四日有比丘要來，就在十三日前誦戒；如果十五日要來，就在十四日誦戒。如果比丘已經進入結界區域，應當讓他先去沐浴。結界內的比丘可以出界誦戒。如果不能誦戒，就稟告僧團說：『現在不能誦戒，將在下個十五日誦戒。』如果仍然不去，就再增加到十五日。如果仍然不去，就強行和合誦戒。但只說明兩次，不說三次。到了第三次，必須共同誦戒。也沒有三次不誦戒導致佛法滅亡的說法。這是很久以來的謬傳。《律藏》記載，拘睒彌國（Kosambi）六年沒有誦戒，當時佛陀還在世。為什麼一個國家因為爭鬥而不得安樂，不能證得聖果，就被稱為佛法滅亡呢？《律藏》中，阿難（Ananda）懷疑高勝比丘（a monk's name）犯了盜戒，六次布薩都沒有和他一起進行僧事活動。《僧祇律》記載，因為互相嫌棄，二十年沒有誦戒等等。《四分律》記載，因為長期的爭鬥而不能誦戒，現在暫時和解，需要進行非時誦戒。無論哪一天爭鬥平息，就在當天和合誦戒。因為僧團具備六和敬（six harmonies），即戒和同修、見和同解、利和同均、身和同住、口和無諍、意和同悅。現在如果見解和戒律不同，就沒有僧團的意義，不能成就和合清凈的僧團法事。第二點說明雜法眾具。五分律記載，布薩的時間不固定，妨礙了修行。佛陀允許制定時間。像之前集合僧眾一樣。《十誦律》記載，行籌者（distributing counting sticks）是因為檀越（dāna-pati，施主）詢問僧眾的數量，但不知道。佛陀允許使用籌。如果不知道沙彌（śrāmaṇera，沙彌）的數量，也用籌來計算。如果有人佈施布薩的物品，沙彌也可以得到，即使他們沒有去布薩羯磨（karma，羯磨）的地方，也是因為接受了籌的緣故。《四分律》認為，接受供養和行籌對沙彌來說是通用的。即使沒有受十戒，也可以接受籌，因為他們同樣接受供養。如同《涅槃經》中所說，即使沒有受十戒，也已經屬於僧眾的行列。如果請僧的次序沒有特別的安排。《五分律》記載，籌最短的併攏五指，最長的可以達到一肘。最粗的不能超過小指，最細的不能細于筷子。如果有客人來，不知道人數，就用籌來收取並計算。一個人行籌，一個人收取，直到收取完畢後計算。知道數量后，就唱言：『比丘若干。』 English version One should not perform the Upavasatha (observance day) in the morning, thereby violating the precepts. According to the 'Four-Part Vinaya' (Si fen lü), if a Bhikshu (monk) arrives late due to not hearing the announcement, or if external disputes bring Bhikshus, the Buddha allowed for increasing or decreasing the recitation of precepts. If it is known that a Bhikshu will arrive on the fourteenth day, the precepts should be recited before the thirteenth day; if arriving on the fifteenth day, recite on the fourteenth day. If the Bhikshu has already entered the boundary, they should be allowed to bathe first. Bhikshus within the boundary may go outside to recite the precepts. If unable to recite, one should inform the Sangha (monastic community), saying, 'Now we cannot recite the precepts; we will recite them on the next fifteenth day.' If they still do not leave, it should be extended to another fifteen days. If they still do not leave, the recitation should be forcibly harmonized. However, it is only stated twice, not three times. By the third time, the recitation must be done together. There is no statement that not reciting the precepts three times will lead to the extinction of the Dharma (teachings). This is a long-standing misinterpretation. The 'Vinaya' (monastic code) records that the country of Kosambi (a place name) did not recite the precepts for six years, while the Buddha was still alive. Why should a country be called the extinction of the Dharma because it cannot find peace due to disputes and cannot attain the holy fruit? In the 'Vinaya', Ananda (a disciple of the Buddha) suspected that a monk named Gao Sheng (a monk's name) had committed theft and did not participate in Sangha activities with him for six Upavasathas. The 'Sanghika Vinaya' records that due to mutual suspicion, the precepts were not recited for twenty years, and so on. The 'Four-Part Vinaya' records that due to long-term disputes, the precepts could not be recited. Now that there is temporary reconciliation, a non-seasonal recitation is necessary. On whatever day the dispute ends, the recitation should be harmonized on that day because the Sangha possesses the six harmonies (six harmonies), which are harmony in precepts, harmony in views, harmony in benefits, harmony in body, harmony in speech, and harmony in mind. Now, if views and precepts differ, there is no meaning of Sangha, and the harmonious and pure Sangha Dharma cannot be achieved. The second point explains the miscellaneous Dharma implements. The 'Five-Part Vinaya' records that the timing of the Upavasatha is not fixed, which hinders practice. The Buddha allowed for setting a time. Just like gathering the Sangha before. The 'Ten-Recitation Vinaya' records that the distributor of counting sticks (dāna-pati, benefactor) is because the benefactor asks about the number of monks but does not know. The Buddha allowed for using sticks. If the number of Shramanas (novice monks) is unknown, sticks are also used to count them. If someone donates items for the Upavasatha, the Shramanas can also receive them, even if they do not go to the place of the Upavasatha Karma (karma, action), it is because they received the sticks. The 'Four-Part Vinaya' considers receiving offerings and distributing sticks to be common for Shramanas. Even if they have not received the ten precepts, they can still receive sticks because they also receive offerings. As stated in the 'Nirvana Sutra', even if they have not received the ten precepts, they are already part of the Sangha. If the order of inviting monks is not specially arranged. The 'Five-Part Vinaya' records that the shortest stick is the width of five fingers, and the longest can reach one cubit. The thickest cannot exceed the little finger, and the thinnest cannot be thinner than chopsticks. If a guest comes and the number is unknown, sticks are used to collect and count them. One person distributes the sticks, and another collects them until they are all collected and counted. After knowing the number, it is announced: 'So many Bhikshus.'
【English Translation】 Modern Chinese Translation One must not commit offenses by holding the Uposatha (布薩) in the morning. According to the 'Four-Part Vinaya' (四分律), if a Bhikshu (比丘) arrives late due to not hearing the announcement, or if disputing Bhikshus arrive from outside, the Buddha allows for increasing or decreasing the recitation of precepts. If it is known that a Bhikshu will arrive on the fourteenth day, the precepts should be recited before the thirteenth day; if arriving on the fifteenth day, recite on the fourteenth day. If the Bhikshu has already entered the boundary, they should be allowed to bathe first. Bhikshus within the boundary may go outside to recite the precepts. If unable to recite, one should inform the Sangha (僧團) saying, 'Now we cannot recite the precepts; we will recite them on the next fifteenth day.' If they still do not leave, it should be extended to another fifteen days. If they still do not leave, the recitation should be forcibly harmonized. However, it is only stated twice, not three times. By the third time, the recitation must be done together. There is no statement that not reciting the precepts three times will lead to the extinction of the Dharma (佛法). This is a long-standing misinterpretation. The 'Vinaya' (律藏) records that the country of Kausambi (拘睒彌國) did not recite the precepts for six years, while the Buddha was still alive. Why should a country be called the extinction of the Dharma because it cannot find peace due to disputes and cannot attain the holy fruit? In the 'Vinaya', Ananda (阿難) suspected that a monk named Gao Sheng (高勝比丘) had committed theft and did not participate in Sangha activities with him for six Uposathas. The 'Sanghika Vinaya' (僧祇律) records that due to mutual suspicion, the precepts were not recited for twenty years, and so on. The 'Four-Part Vinaya' records that due to long-term disputes, the precepts could not be recited. Now that there is temporary reconciliation, a non-seasonal recitation is necessary. On whatever day the dispute ends, the recitation should be harmonized on that day because the Sangha possesses the six harmonies (六和敬), which are harmony in precepts, harmony in views, harmony in benefits, harmony in body, harmony in speech, and harmony in mind. Now, if views and precepts differ, there is no meaning of Sangha, and the harmonious and pure Sangha Dharma cannot be achieved. The second point explains the miscellaneous Dharma implements. The 'Five-Part Vinaya' (五分律) records that the timing of the Uposatha is not fixed, which hinders practice. The Buddha allowed for setting a time. Just like gathering the Sangha before. The 'Ten-Recitation Vinaya' (十誦律) records that the distributor of counting sticks is because the donor (dāna-pati, 檀越) asks about the number of monks but does not know. The Buddha allowed for using sticks. If the number of Shramanas (śrāmaṇera, 沙彌) is unknown, sticks are also used to count them. If someone donates items for the Uposatha, the Shramanas can also receive them, even if they do not go to the place of the Uposatha Karma (羯磨), it is because they received the sticks. The 'Four-Part Vinaya' considers receiving offerings and distributing sticks to be common for Shramanas. Even if they have not received the ten precepts, they can still receive sticks because they also receive offerings. As stated in the 'Nirvana Sutra' (涅槃經), even if they have not received the ten precepts, they are already part of the Sangha. If the order of inviting monks is not specially arranged. The 'Five-Part Vinaya' records that the shortest stick is the width of five fingers, and the longest can reach one cubit. The thickest cannot exceed the little finger, and the thinnest cannot be thinner than chopsticks. If a guest comes and the number is unknown, sticks are used to collect and count them. One person distributes the sticks, and another collects them until they are all collected and counted. After knowing the number, it is announced: 'So many Bhikshus.'
沙彌若干出家人和合若干人。四分云聽行舍羅。此云籌也。五分。若白衣以華散高座比丘。佛開之。比丘不得。若白衣散華墮比丘身衣上。當拂去。落高座上無苦。比丘欲莊嚴說戒堂。懸繒散華。佛皆聽之。僧祇。若欲誦時。當先凈洗手已捉籌。若有香汁浴之亦得。餘人欲捉籌者亦復如是。誦毗尼時。雜碎文句數難持。聽作籌數之。一者五百。二者七百(以通僧尼戒本)。若布薩日掃塔僧院。使人泥治。香汁灑地。散華香然燈火。誰應咒愿誦戒行籌。並預辨之。四分云。年少比丘應具水瓶燈火等具。上座應處分。僧祇云。若誦戒時。應誦二部律。無者應誦一部。若上座次座應誦。無者乃至能誦者誦。為未受具人說五篇名得罪。準四分。得語一切犯者得突吉羅。若說時不得覆頭覆肩。應脫革屣偏袒右肩行籌。其受籌者亦爾。先行受具人籌。後行沙彌籌已。唱法如五分。五分云。上座應說戒持律作羯磨。說戒座上眠睡反抄衣叉腰著革屣。或臥或倚不恭敬等。並得小罪。若上座說戒忘應授。猶忘再授。更忘應差人續次誦之。不得重誦。若諸緣事起者。明日布薩。諸羯磨法並在說戒前作。以是攝僧法故。應直說戒。不得歌詠聲。至八日十四日說法時。白衣聞法歡喜佈施者受之。令維那咒愿。十五日布薩時。尼來請教誡。乃至上
【現代漢語翻譯】 現代漢語譯本： 沙彌和出家眾多少人在一起合適呢？《四分律》中說，聽取『行籌』（此指籌的計算）。《五分律》中說，如果在家信徒用鮮花散在高座上的比丘身上，佛允許這樣做。但比丘自己不能這樣做。如果在家信徒散花，花落在比丘的身上或衣服上，應當拂去。花落在高座上則沒有關係。比丘如果想莊嚴說戒堂，懸掛絲織品，散佈鮮花，佛都允許。 《僧祇律》中說，如果想要誦戒時，應當先洗凈手再拿籌。如果有香汁沐浴過手也可以。其他人想要拿籌也應該這樣做。誦毗尼時，雜亂細碎的文句難以記住，可以製作籌來計數。一種是五百條，一種是七百條（用來涵蓋比丘和比丘尼的戒本）。 如果在布薩日打掃佛塔和僧院，讓人粉刷墻壁，用香汁灑地，散佈鮮花，點燃香和燈火，應該預先安排好誰來咒愿、誦戒和行籌。《四分律》中說，年輕的比丘應該準備好水瓶、燈火等用具，上座應該進行安排。《僧祇律》中說，如果誦戒時，應該誦兩部律，如果沒有兩部，就誦一部。應該由上座或次座來誦，如果沒有，就由能誦的人來誦。為未受具足戒的人說五篇罪名會犯戒，按照《四分律》，告訴他們一切犯戒行為會得突吉羅罪。誦戒時不得矇頭或遮蓋肩膀，應該脫掉鞋子，袒露右肩行籌。接受籌的人也應該這樣做。先進行受具足戒人的籌，後進行沙彌的籌，然後唱法，如《五分律》所說。 《五分律》中說，上座應該說戒、持律、作羯磨。在說戒座上睡覺、反抄雙手、叉腰、穿著鞋子，或者躺臥、倚靠等不恭敬的行為，都會犯小罪。如果上座說戒時忘記了應該授予的內容，忘記了就再次授予，再次忘記就應該安排其他人接替誦讀，不得重複誦讀。如果發生各種因緣事件，可以在第二天的布薩時，將各種羯磨法在說戒之前進行，因為這是攝僧的方法，應該直接說戒，不得用歌詠的聲音。在初八和十四日說法時，如果在家信徒聽法后歡喜佈施，可以接受他們的佈施，讓維那咒愿。在十五日布薩時，比丘尼來請求教誡，乃至上座...
【English Translation】 English version: How many Shramaneras (novice monks) and Bhikkhus (fully ordained monks) are suitable to be together? The Sarvastivada Vinaya (Four-Part Vinaya) says to listen to the 'counting of sticks' (referring to the calculation of the sticks). The Mahisasaka Vinaya (Five-Part Vinaya) says that if a layperson scatters flowers on a Bhikkhu sitting on a high seat, the Buddha allows it. However, the Bhikkhu himself should not do this. If a layperson scatters flowers and they fall on the Bhikkhu's body or clothes, they should be brushed off. If the flowers fall on the high seat, it is not a problem. The Mahasanghika Vinaya says that if one wants to recite the precepts, one should first wash one's hands before taking the sticks. If one's hands have been bathed in scented water, that is also acceptable. Others who want to take the sticks should also do the same. When reciting the Vinaya, the scattered and fragmented sentences are difficult to remember, so sticks can be made to count them. One type is for five hundred precepts, and another is for seven hundred precepts (to cover the Pratimoksha (monastic rules) for both Bhikkhus and Bhikkhunis (nuns)). If on the Uposatha (observance day) one sweeps the stupa (reliquary mound) and monastery, has people plaster the walls, sprinkles the ground with scented water, scatters flowers, and lights incense and lamps, one should arrange in advance who will offer blessings, recite the precepts, and distribute the sticks. The Sarvastivada Vinaya says that young Bhikkhus should prepare water bottles, lamps, and other implements, and the senior monk should make the arrangements. The Mahasanghika Vinaya says that when reciting the precepts, one should recite two Vinayas; if there are not two, then one should be recited. It should be recited by the senior monk or the next senior monk; if there is none, then it should be recited by someone who can recite. Speaking the names of the five categories of offenses to those who have not received full ordination is an offense; according to the Sarvastivada Vinaya, telling them about all offenses will result in a Dukkritta (minor offense). When reciting the precepts, one should not cover one's head or shoulders, and one should take off one's shoes and expose one's right shoulder when distributing the sticks. Those receiving the sticks should also do the same. First, the sticks for those who have received full ordination are distributed, then the sticks for the Shramaneras are distributed, and then the Dharma is proclaimed, as described in the Mahisasaka Vinaya. The Mahisasaka Vinaya says that the senior monk should recite the precepts, uphold the Vinaya, and perform the Karmas (formal acts of the Sangha). Sleeping on the seat for reciting the precepts, crossing one's arms behind one's back, putting one's hands on one's hips, wearing shoes, or lying down or leaning in a disrespectful manner will all result in minor offenses. If the senior monk forgets what should be given when reciting the precepts, it should be given again if forgotten; if forgotten again, someone else should be arranged to continue reciting, and it should not be recited repeatedly. If various causal events arise, the various Karma procedures can be performed before reciting the precepts on the next day's Uposatha, because this is a method of uniting the Sangha (monastic community), and one should recite the precepts directly, without using a singing voice. On the eighth and fourteenth days, when teaching the Dharma, if laypeople are happy and make offerings after hearing the Dharma, their offerings can be accepted, and the Karmadana (monk in charge of duties) should offer blessings. On the fifteenth day's Uposatha, the Bhikkhunis come to request instruction, and even the senior monk...
座告云。莫放逸等。如后所說。四分開歌詠聲誦戒。此是五分廢教。十誦云。知布薩法者盡應供養。不者得罪。以無佛時是人補處故。說戒人先當闇誦令利。莫僧中說時錯謬。三正明說儀。此門佈置據律不具。今行事者通取諸部共成一法。而諸家安設各有不同。今取普照道安二師為本。余則引律誠文刪補取中(十種)。一前須處所。中國布薩有說戒堂。至時便赴。此無別所。多在講食兩堂。理須準承通皆席地。中國有用繩床。類多以草布地。所以有尼師壇者。皆為舒于草上。此間古者有床。大夫已上時復施安降斯。已下亦皆席地。東晉之後床事始盛。今寺所設率多床座。亦得雙用。然于本事行時多有不便。隨處量法。二眾具者。律中舍羅燈火水瓶坐具等。年少比丘先須辨之。華香莊嚴。準前早辨。三于說戒日。上座白僧令知。今時維那打靜告白言。大德僧聽。今黑月十四日眾僧和合。某時某處說戒布薩。余如眾網中。四鳴鐘集僧。不局沙彌並須入堂。若沙彌有緣。依法與欲后須籌數。若猶有聞疑之相。盡界求覓喚之。若無有相。依法而作。沙彌大僧二處各說戒者。鳴鐘之時各集二處。應說聞鐘偈。增一阿含云。降伏魔力怨。除結盡無餘。露地擊犍稚。比丘聞當集。諸欲聞法人度流生死海。聞此妙響音盡當雲集此。次入
【現代漢語翻譯】 座上宣告說：『不要放逸』等等，如後面所說。四分律中歌詠聲誦戒條，這是五分律中廢除的教義。十誦律說：『知道布薩法的人都應該供養，否則會獲罪。』因為在沒有佛的時候，這個人是補處菩薩的地位。說戒的人應該事先暗中背誦熟練，不要在僧眾中說的時候出錯。三、正式說明儀式。這個部分的佈置根據律典並不完整。現在行事的人通常採取各部的共同方法，形成一種統一的儀式。但是各家的安排設定各有不同。現在以普照律師和道安法師的著作為基礎，其餘則引用律典的誠實文字，進行刪減和補充，取其中庸之道（十種）。一、事先準備場所。中國布薩有說戒堂，到時就去。這裡沒有特別的場所，多在講堂和食堂。理應按照規定，大家都坐在地上。中國有用繩床的，大多用草鋪在地上。所以有尼師壇（坐具）的，都是爲了鋪在草上。這裡古代有床，大夫以上的人有時也安放床，以下的人也都坐在地上。東晉之後，用床的事情開始盛行。現在寺廟裡設定的大多是床座，也可以兩種方式並用。但是在實際行事的時候，多有不便。根據情況衡量。二、準備用具。律中提到舍羅（容器）、燈火、水瓶、坐具等。年少的比丘應該事先準備好。鮮花和裝飾品，按照之前的規定早點準備好。三、在說戒日，上座告知僧眾。現在維那打靜板宣告說：『大德僧眾請聽，今天是黑月十四日，僧眾和合，在某時某處說戒布薩。』其餘的如《眾網經》中所說。四、鳴鐘集合僧眾。不侷限於沙彌，都必須進入佛堂。如果沙彌有事，依法給予『欲』（同意票）后，需要清點人數。如果還有聽到鐘聲卻沒來的，在界限內尋找並叫他來。如果沒有聽到鐘聲的，依法進行。沙彌和大僧兩處各自說戒的，鳴鐘的時候各自集合在兩處。應該誦唸聞鐘偈。增一阿含經說：『降伏魔力怨，除結盡無餘，露地擊犍稚，比丘聞當集。諸欲聞法人，度流生死海，聞此妙響音，盡當雲集此。』然後進入。 現代漢語譯本
【English Translation】 The seat announces, saying, 'Do not be negligent,' and so on, as mentioned later. In the Sarvastivada Vinaya, singing and reciting the precepts is a practice abolished in the Mahisasaka Vinaya. The Dasabhumi-vimoksa-sutra says, 'Those who know the Uposatha (bi-monthly observance) Dharma should all make offerings, otherwise they will be guilty,' because when there is no Buddha, this person is in the position of a Bodhisattva who will fill the Buddha's place. The person who recites the precepts should first memorize them secretly so that they are proficient, and not make mistakes when reciting them in the Sangha. Three, formally explain the ceremony. The arrangement of this section is not complete according to the Vinaya. Those who perform the ceremony now generally adopt the common methods of various schools to form a unified ceremony. However, the arrangements of each school are different. Now, we take the works of Vinaya Master Puzhao and Master Daoan as the basis, and the rest is to quote the sincere words of the Vinaya, and make deletions and supplements to take the middle way (ten kinds). One, prepare the place in advance. In China, Uposatha has a precept-recitation hall, and people go there when the time comes. There is no special place here, mostly in the lecture hall and dining hall. It should be in accordance with the regulations that everyone sits on the ground. In China, rope beds are used, and most of them are covered with grass on the ground. Therefore, there are Nisidanas (sitting cloths), all for spreading on the grass. Here, in ancient times, there were beds, and people above the rank of Daifu (high-ranking officials) sometimes placed beds, and those below also sat on the ground. After the Eastern Jin Dynasty, the use of beds began to flourish. Now, most of the temples are equipped with bed seats, and both methods can be used. However, it is often inconvenient when actually performing the ceremony. Measure according to the situation. Two, prepare the utensils. The Vinaya mentions saraka (containers), lamps, water bottles, sitting cloths, etc. Young monks should prepare them in advance. Flowers and decorations should be prepared early according to the previous regulations. Three, on the day of reciting the precepts, the senior monk informs the Sangha. Now the Karmadana (monk in charge of ceremonies) strikes the still board and announces, 'Venerable Sangha, please listen, today is the fourteenth day of the dark month, the Sangha is in harmony, and the precept-recitation Uposatha will be held at a certain time and place.' The rest is as described in the Brahmajala Sutra. Four, ring the bell to gather the Sangha. Not limited to novices, all must enter the hall. If the novice has something to do, give 'desire' (consent vote) according to the law, and then count the number of people. If there are still those who have heard the bell but have not come, look for them within the boundary and call them. If there are those who have not heard the bell, proceed according to the law. If the novices and the senior monks recite the precepts in two places respectively, gather in two places respectively when the bell rings. The bell-hearing verse should be recited. The Ekottara Agama Sutra says, 'Subduing the power of demons and enemies, eliminating all remaining defilements, striking the bell in the open, the monks should gather when they hear it. Those who wish to hear the Dharma, cross the sea of birth and death, hearing this wonderful sound, should all gather here.' Then enter. English version
堂時。便合掌恭攝致禮說偈言。持戒清凈如滿月。身口皎潔無瑕穢。大眾和合無違諍。爾乃可得同布薩。說已各依位隨次而坐。如上五分。恭敬具儀。此是極教所遺攝僧根本之教。不比尋常諸餘法事。五明供具。若有沙彌凈人。教令摘華香水槃檠缽貯五器三器共華槃交錯羅列堂中。若在冬時或無華月當具彩華。以物席地。像中佈設並香爐籌案高座眾具並令嚴正。使有可觀。六明維那行事。應年少比丘三五人助辨所須各具修威儀。維那取香水及湯。次第洗手已持水湯至上座前。互跪盥上座掌已。取籌浴之。各說偈言。羅漢聖僧集。凡夫眾和合。香湯浴凈籌。布薩度眾生。若上座老年或不解時事者。維那自浴籌已。余有凈水香湯隨多隨少各取行之。令一年少比丘將水行之。各說偈言。八功德水凈諸塵。盥掌去垢心無染。執持禁戒無缺犯。一切眾生亦如是。依安師古法。應左手執手巾上。右手持下行之。維那執籌唱白者令餘人行之。及香湯凈巾亦爾。又令一人持香湯行之。各說偈言。香水薰沐澡諸垢。法身具足五分充。般若圓照解脫滿。群生同會法界融。此之二偈各至座前說之。不得一時也。又水湯二物但得盥掌。本無漱口之事。往往有之。自出愚叟。其維那浴籌已。至上座前打靜處立。左手捉籌右手捉打靜椎。其柄亦須香
【現代漢語翻譯】 當時，便合掌恭敬地致禮，並說偈語：『持戒清凈如滿月（持守戒律如同滿月般清凈圓滿），身口皎潔無瑕穢（身語意清凈沒有瑕疵污垢）。大眾和合無違諍（大眾和諧相處沒有爭執），爾乃可得同布薩（這樣才可以一起舉行布薩）。』說完后，各自按照位次就座。如前面所說的五分法身（戒、定、慧、解脫、解脫知見），恭敬地具足儀軌。這是佛陀極教所遺留的攝僧（統理僧團）根本之教，不同於尋常的其它法事。準備五明供具（燈明、香明、花明、果明、樂明）。如果有沙彌（出家男子）或凈人（在家修行人），教他們採摘鮮花，準備香水，以及槃（盛放物品的器皿）、檠（燈架）、缽（食器），貯藏五種供具或三種供具，與花槃交錯羅列在佛堂中。如果在冬天或者沒有鮮花時，應當準備彩色的假花。用蓆子鋪地，在佛像前佈置陳設，香爐、籌案、高座以及大眾的坐具都要佈置得莊嚴整潔，使人看了心生歡喜。六、說明維那（寺院中負責僧眾事務的僧人）的行事。應當有年輕的比丘三五人幫助辦理所需物品，各自具足威儀。維那取香水和湯，依次洗手后，拿著水和湯到上座（寺院中地位最高的僧人）面前，互相跪著，讓上座洗手。上座洗完手后，維那取籌（用於計數或占卜的竹籤）浴之，各自說偈語：『羅漢聖僧集（羅漢聖僧聚集於此），凡夫眾和合（凡夫大眾和諧相處）。香湯浴凈籌（用香湯沐浴清凈的籌），布薩度眾生（通過布薩來度化眾生）。』如果上座年老或者不瞭解這些儀軌，維那自己浴籌后，剩餘的凈水和香湯，隨多少各自取用。讓一位年輕的比丘拿著水行走，各自說偈語：『八功德水凈諸塵（八功德水能夠洗凈各種塵垢），盥掌去垢心無染（洗手去除污垢內心沒有污染）。執持禁戒無缺犯（執持禁戒沒有缺犯），一切眾生亦如是（一切眾生也應如此）。』按照安師古法，應當左手拿著手巾的上端，右手拿著下端行走。維那拿著籌唱白（宣告）時，讓其他人行走，以及香湯和凈巾也是如此。再讓一個人拿著香湯行走，各自說偈語：『香水薰沐澡諸垢（用香水薰沐洗滌各種污垢），法身具足五分充（使法身具足五分而充盈）。般若圓照解脫滿（般若智慧圓滿照耀，解脫充滿），群生同會法界融（眾生共同匯聚，與法界融合）。』這兩句偈語要分別到座位前說，不能同時說。另外，水和湯這兩樣東西只能用來洗手，本來沒有漱口的事情，但往往有人這樣做，這是愚昧老人的做法。維那浴籌完畢后，到上座面前，在安靜的地方站立，左手拿著籌，右手拿著打靜椎（用於止靜的木槌），椎柄也需要是香的。
【English Translation】 At that time, they should respectfully put their palms together, pay homage, and recite the following verse: 'Holding precepts purely like the full moon (upholding the precepts purely like the full and complete moon), body and speech are bright and without blemish (body, speech, and mind are pure without flaws or defilements). The assembly is harmonious and without disputes (the assembly lives in harmony without disputes), then we can together perform the Posadha (then we can together perform the Posadha).' After speaking, each takes their seat according to their position. As mentioned above, with the fivefold Dharmakaya (five components of the Dharmakaya: Sila (precepts), Samadhi (concentration), Prajna (wisdom), Vimukti (liberation), and Vimukti-jnana-darsana (knowledge and vision of liberation)), respectfully and completely observing the rituals. This is the fundamental teaching for governing the Sangha (monastic community) left by the Buddha's supreme teachings, unlike ordinary Dharma activities. Prepare the five bright offerings (light, incense, flowers, fruit, and music). If there are Shramaneras (novice monks) or Upasakas (lay practitioners), instruct them to pick flowers, prepare fragrant water, and arrange the 'pán' (tray), 'qíng' (lamp stand), and 'bowl' (alms bowl), storing the five offerings or three offerings, interspersing them with flower trays in the hall. If it is winter or there are no flowers, colored artificial flowers should be prepared. A mat should be laid on the ground, and the Buddha image should be arranged, along with incense burners, counting sticks, a high seat, and the assembly's seats, all arranged solemnly and neatly, making them pleasing to the eye. Six, explaining the duties of the Karmadana (monk in charge of monastic affairs). There should be three to five young Bhikkhus (monks) to help with the necessary items, each with proper deportment. The Karmadana takes fragrant water and hot water, washes their hands in order, and then takes the water and hot water to the senior monk, kneeling and allowing the senior monk to wash their hands. After the senior monk washes their hands, the Karmadana takes a counting stick and bathes it, each reciting the verse: 'Arhats and holy monks gather (Arhats and holy monks gather here), ordinary people harmonize (ordinary people live in harmony). Fragrant water bathes the pure stick (fragrant water bathes the pure counting stick), Posadha delivers sentient beings (Posadha delivers sentient beings).' If the senior monk is old or does not understand these rituals, the Karmadana bathes the stick themselves, and the remaining pure water and fragrant water are taken by each according to the amount. Have a young Bhikkhu carry the water, each reciting the verse: 'Eight qualities of water purify all dust (the eight qualities of water purify all dust), washing hands removes defilement, the mind is without stain (washing hands removes defilement, the mind is without stain). Holding precepts without violation (holding precepts without violation), all sentient beings are also like this (all sentient beings should also be like this).' According to An Shigao's method, the left hand should hold the upper end of the towel, and the right hand should hold the lower end while walking. When the Karmadana holds the stick and announces, have others walk, as well as the fragrant water and clean towel. Have another person carry the fragrant water, each reciting the verse: 'Fragrant water bathes and washes away all defilements (fragrant water bathes and washes away all defilements), the Dharmakaya is complete with the five components (the Dharmakaya is complete with the five components). Prajna illuminates completely, liberation is full (Prajna wisdom illuminates completely, liberation is full), sentient beings gather together, the Dharma realm merges (sentient beings gather together, the Dharma realm merges).' These two verses should be spoken separately in front of each seat, not at the same time. In addition, the water and hot water are only for washing hands, there is originally no matter of rinsing the mouth, but often people do this, which is the practice of foolish old men. After the Karmadana finishes bathing the stick, they go to the senior monk, stand in a quiet place, holding the stick in the left hand and the wooden mallet for silencing in the right hand, the handle of the mallet also needs to be fragrant.
水凈已。打靜法如雜品中。當舉手打一下告云。大德僧聽。眾中誰小。小者收護(三說收謂收攝眾具。護謂監護法事也)。有云並供養收籌者(準上文中已具)。又打一下唱云。大德僧聽。外有清凈大沙門。入三說之。有解云。大沙門者賓頭盧也。準律。恐不集者更相撿挍。故作法命之。不局賢聖。有云。前加一白。未受具者出等。四分說戒不得妄驅沙彌。以戒本說戒人自唱令出。若依僧祇三律。維那在前唱出。故彼戒本云。說戒者言未受戒者已出等。若高座誦外宗戒本。維那依前唱出。不須道及不清凈者出。以言中所囑事在高座序中。或自發露便應說戒。如是唱訖。又打靜云。大德僧聽。此眾小者已收護。未受具已出(誦四分戒本不須此言)。外清凈大沙門已入。內外寂靜無諸難事。堪可行籌廣作布薩。我某甲比丘為僧行籌作布薩事。僧當一心念作布薩。愿上中下座各次第如法受籌。三說已云。並受囑授人籌。便來至上座前互跪授之。上座即偏袒互跪合掌。諸僧一時隨上座儀式。上座說偈言。金剛無礙解脫籌難得難遇。如今果我今頂戴歡喜受。一切眾生亦如是。說已受取兩手擎而頂戴之。或可受已頂戴說偈。彼后收籌者至上座前亦同威儀。當還籌時復說偈言。具足清凈受此籌。具足清凈還此籌。堅固喜舍無缺犯。一
【現代漢語翻譯】 現代漢語譯本： 水已灑凈。按照《打靜法如雜品》中的規定，應當舉手敲一下，告知說：『大德僧眾請聽。眾僧中誰年紀最小？由年紀最小者負責收護。』（重複三次，『收』是指收攝眾具，『護』是指監護法事。）有人說還要一併供養收籌者（按照上文中的意思已經具備）。又敲一下，唱道：『大德僧眾請聽。外面有清凈的大沙門。』重複三次。有人解釋說，『大沙門』指的是賓頭盧（Pindola，十六羅漢之一）。按照戒律，恐怕有人沒有到，所以要互相檢查，因此用法令來通知，不侷限於賢聖。有人說，前面要加一句白話：『未受具足戒者請出去』等等。《四分律》說戒不得隨意驅趕沙彌（Śrāmaṇera，出家男子），因為戒本中說戒人自己唱令出去。如果按照《僧祇律》等三律，維那（Karmadāna，寺院中負責僧眾事務的僧人）在前面唱令出去。所以《僧祇戒本》中說：『說戒者說未受戒者已經出去』等等。如果高座上誦讀其他宗派的戒本，維那按照前面的方式唱令出去，不需要說及不清凈者出去，因為所囑咐的事情在高座的序言中已經說明。或者自己發露懺悔，就應該說戒。這樣唱完后，又打靜說：『大德僧眾請聽。此眾中年紀最小者已經收護，未受具足戒者已經出去（誦讀《四分戒本》不需要說這句話）。外面清凈的大沙門已經進入。內外寂靜，沒有各種困難的事情，可以進行行籌，廣泛地作布薩（Poṣadha，每半月舉行的誦戒儀式）。我某甲比丘為僧眾行籌，作布薩事。僧眾應當一心念作布薩。愿上座、中座、下座各自按照次第如法受籌。』重複三次後說：『並受囑授人籌。』便來到上座前，互相跪著授籌。上座即偏袒右肩，互相跪著合掌。諸位僧人一時跟隨上座的儀式。上座說偈語：『金剛無礙解脫籌，難得難遇。如今果報，我今頂戴歡喜受。一切眾生亦如是。』說完后受取籌，兩手捧著頂戴。或者可以受了之後頂戴說偈語。之後收籌者來到上座前，也用同樣的威儀。當還籌時，又說偈語：『具足清凈受此籌，具足清凈還此籌。堅固喜舍無缺犯。』 一
【English Translation】 English version: The water has been purified. According to the rules in the miscellaneous section of the 'Dhyana Purification Method', one should raise a hand and strike once, announcing: 'Venerable Sangha, listen. Who is the youngest in the Sangha? Let the youngest take charge of collecting and protecting.' (Repeat three times; 'collecting' refers to collecting the Sangha's belongings, and 'protecting' refers to overseeing Dharma affairs.) Some say that the offering to the one who collects the tallies should also be included (as it is already implied in the previous text). Then strike once again and chant: 'Venerable Sangha, listen. There is a pure great Śrāmaṇa (沙門, ascetic) outside.' Repeat three times. Some explain that 'great Śrāmaṇa' refers to Pindola (賓頭盧, one of the sixteen Arhats). According to the Vinaya (戒律, monastic code), fearing that some may be absent, they should check with each other. Therefore, a decree is issued, not limited to the virtuous and the wise. Some say that a preliminary announcement should be added: 'Those who have not received full ordination, please leave,' etc. According to the Dharmaguptaka Vinaya (四分律), Śrāmaṇeras (沙彌, novice monks) should not be arbitrarily expelled during the recitation of the precepts, because the person reciting the precepts in the Prātimokṣa (戒本, book of precepts) himself announces for them to leave. If following the Mahāsaṃghika Vinaya (僧祇律) and the other three Vinayas, the Karmadāna (維那, monastic officer) chants for them to leave in front. Therefore, the Mahāsaṃghika Prātimokṣa says: 'The one reciting the precepts says that those who have not received ordination have already left,' etc. If a high seat is used to recite the Prātimokṣa of another school, the Karmadāna chants for them to leave as before, without needing to mention that those who are impure should leave, because the matters instructed in the words are already explained in the preface of the high seat. Or, if one confesses their faults, then the precepts should be recited. After chanting in this way, strike the gavel again and say: 'Venerable Sangha, listen. The youngest in this assembly has already taken charge of collecting and protecting, and those who have not received full ordination have already left (this statement is not needed when reciting the Dharmaguptaka Prātimokṣa). The pure great Śrāmaṇa outside has already entered. Inside and outside are quiet, without any difficulties, and it is suitable to proceed with the distribution of tallies and extensively perform the Poṣadha (布薩, bi-monthly ceremony of reciting the precepts). I, Bhikṣu (比丘, fully ordained monk) so-and-so, am distributing tallies for the Sangha and performing the Poṣadha. The Sangha should focus their minds on performing the Poṣadha. May the senior, middle, and junior members each receive the tallies in accordance with the Dharma in order.' After repeating three times, say: 'And receive the tallies from the person entrusted with distributing them.' Then come before the senior monk and kneel facing each other to hand over the tallies. The senior monk then bares his right shoulder, kneels facing each other, and joins his palms. All the monks follow the senior monk's ritual at the same time. The senior monk speaks the verse: 'The Vajra (金剛, diamond-like) unobstructed liberation tally is difficult to obtain and difficult to encounter. Now, as a result of my karma, I reverently receive it with joy. May all sentient beings be like this as well.' After speaking, he receives the tally, holding it with both hands and placing it on his head. Or, after receiving it, he can place it on his head and speak the verse. Afterwards, the one collecting the tallies comes before the senior monk, also with the same dignified manner. When returning the tally, he again speaks the verse: 'Having received this tally with complete purity, I return this tally with complete purity. May there be steadfast joy and generosity, without any faults.' One
切眾生亦如是。便還他籌。不得復座。待供養已。如是展轉乃至大僧訖。收籌者來至上座所授之。上座取已便數知之。維那後來打靜一下。云次行沙彌籌。三說已有沙彌者徑往坐所行之。並取囑授者。乃至僧中一遍通告云。沙彌籌。或有大僧將欲來者。如是收已。依前付數。維那復至上座所互跪取數時。上座當告云。僧有若干沙彌若干都合若干維那。即起打靜云。大德僧聽。此一住處一布薩大僧若干沙彌若干都合若干人。各于佛法中清凈出家和合布薩。上順佛教。中報四恩。下為含識各誦經中清凈妙偈。僧祇說云。清凈如滿月。清凈得布薩。身口業清凈。爾乃應布薩。若沙彌別處說戒。如后別法。七明請說戒師。佛令上座說戒。縱前已別差終須前請。應至上座前具修威儀。已合掌白言。大德慈悲為僧說戒。若堪說者此說戒事正當我作。便即唱之。若不堪者云但此說戒任當某甲。但為老病言辭濁鈍恐惱眾僧。令次座說。即至次座亦如前請。若辭不說者。應至上座云。次座亦辭不堪。上座先預知有誦利者。應語維那。至某甲所云僧差說戒。彼至前所具述已。還至打靜處陳告之。若次座不堪。不須次第問下。準上僧祇。但得次座也。彼應告僧言。大德僧聽。僧差律師某甲為僧誦律。梵音某甲律師升高座。彼應具儀。至僧中四
面禮僧已。互跪白言。小比丘某甲稽首和南敬白眾僧。僧差誦律。恐有錯誤。愿同誦者指授。白已一禮升座。八明供養說戒法。若有高座最善。無者在聖僧座上。抽聖僧座在下。彼說戒者坐已。維那打靜水者供養梵唄作之。若準律文。唄匿如法。出要律儀云。如此郁鞞國語。翻為止斷也。又云止息。由是外緣已止已斷。爾時寂靜任為法事也。彼三五年少比丘持香水僧前左右灑水。留中空處擬行來也。香湯及華亦同水法。散灑已餘有中央。當持水華合著一槃。總從一頭卻行佈散使及兩邊。空器複本處。使人復座。當散華時各說偈云。華嚴經云。散華莊嚴凈光明。莊嚴寶華以為帳。散眾寶華遍十方。供養一切諸如來。彼供養者待散華已。然後作禮三捻香已報爐。向上座所坐方。互跪炷香爐中。維那云行香說偈。此法安師每有僧集人別供養。后見繁久令一人代眾為之。廣如本文。各說偈言。華嚴云。戒香定香解脫香。光明雲臺遍法界。供養十方無量佛。見聞普熏證寂滅。維那打靜訖。供養者復座。維那仍本位。九明問答法。彼當準上誦之。至未受具戒者出。諸沙彌等隨次而出。儀式如別法中。不來者說欲如前欲法。若無者維那互跪答云。無說欲者。又云。誰遣比丘尼來請教誡。彼受尼囑者起至僧中禮已互跪合掌言。如五分法
。云。大德僧聽。某寺尼眾和合僧差比丘尼某甲。半月半月頂禮大德僧足求請教誡尼人。三說已至上座前長跪曲身合掌云。大德慈悲能教授比丘尼不。答云。年老無德。乃至二十夏來並須委問。不過下座。以無別德可明。若無者還至上座前云。遍問年德。並辭不堪。上座云。諸大德等何啻堪任持。由惜自業故辭請耳。若明日尼來請可不。當依五分云。此無教誡尼人。又無善說法者。雖然上座有教敕尼眾。(僧祇云)當勤精進如法修道。謹慎莫放逸(上且出一兩律文。示相貼合。餘者並有明據。不具出之。讀此一部之文上下方練)。彼受囑者複本座。尼明日來。依命傳告。若廣說法時希故略。說戒者云。僧今和合。何所作為。維那互跪答云說戒羯磨(不得云布薩說戒以言通用不了彼此)。維那複本座已。然後羯磨作白。不得未至座所便作。以坐立不同即是別眾。此事往往有之。上座不教。致令僧眾俱同非法。然處眾首是非須知。不得低頭閤眼不知法網。示一律儀永成常準。故僧祇中說戒說法並有上座法(云云)。十明說戒竟法。若至略教已。當更鳴鐘令沙彌集。然後誦明人能護戒等。若總說已。作神仙五通人偈梵。後作處世界唄。為令說者從容具儀辭遜之暇。其說序前唄亦誦律序以為唄辭。說者辭云。小比丘某甲致敬眾
【現代漢語翻譯】 現代漢語譯本 云。大德僧眾請聽。某寺的尼眾和合僧團，派遣比丘尼某甲，每半月一次頂禮大德僧眾的足，請求教誡尼眾。重複三次後，到上座前長跪，彎腰合掌說：『大德慈悲，能夠教授比丘尼嗎？』回答說：『我年老無德，甚至二十夏（指二十年）以內的事情都需要詢問。不敢超過下座，因為沒有特別的德行可以說明。』如果沒有人應允，就回到上座前說：『已經普遍詢問過年長有德者，都推辭不堪勝任。』上座說：『諸位大德難道是不堪勝任嗎？只是因為珍惜自己的事務才推辭請求罷了。』如果明天尼眾再來請求，可以嗎？應當依據五分律說：『這裡沒有教誡尼眾的人，也沒有善於說法的人。』雖然如此，上座有教敕尼眾的責任。（僧祇律云）應當勤奮精進，如法修行，謹慎不要放逸（這裡只舉出一兩條律文，作為示範貼合，其餘的都有明確依據，不一一列出。讀完這一部分經文，上下才能融會貫通）。 那位接受囑託的人回到自己的座位。尼眾明天來時，依照命令傳達。如果廣泛說法，因為時間稀少所以省略。說戒者說：『僧團今天和合，要做什麼？』維那互相跪下回答說：『說戒羯磨（不得說布薩說戒，因為言語通用就不能明白彼此）。』維那回到自己的座位后，然後作羯磨白。不得未到座位就作，因為坐著和站著不同，就是別眾。這件事常常發生，上座不教導，導致僧眾都一起非法。然而作為大眾的首領，是非必須知道，不得低頭閉眼，不知道法律的約束。示範一種律儀，永遠成為常行的準則。所以僧祇律中說戒說法都有上座的責任（云云）。 十明說戒完畢。如果到了略教，應當再次鳴鐘，讓沙彌集合，然後誦說明人能護戒等。如果總說完，作神仙五通人偈梵，然後作處世界唄。爲了讓說法者從容地準備好辭謝的禮儀。其說序前的唄，也誦律序作為唄辭。說法者辭謝說：『小比丘某甲致敬大眾』
【English Translation】 English version The Sangha (community of monks) is requested to listen. The Bhikkhunis (nuns) of a certain monastery, in harmonious Sangha, have dispatched Bhikkhuni A (a specific nun), to prostrate at the feet of the venerable Sangha every half-month, requesting instruction for the nuns. After repeating this three times, she kneels before the senior monk (Upajjhaya), bends her body, and joins her palms, saying: 'Venerable Sir, with compassion, are you able to instruct the Bhikkhunis?' The reply is: 'I am old and without virtue, and even matters within the last twenty years require inquiry. I dare not exceed the lower seat, as I have no particular virtue to demonstrate.' If no one agrees, she returns to the senior monk and says: 'I have widely inquired among the elders with virtue, and all decline, deeming themselves incapable.' The senior monk says: 'Are the venerable monks truly incapable? It is only out of cherishing their own affairs that they decline the request.' If the nuns come again tomorrow with the request, may it be granted? According to the Five-Part Vinaya (a collection of Buddhist scriptures), it should be said: 'There is no one here to instruct the nuns, nor is there anyone skilled in expounding the Dharma (Buddhist teachings).' Nevertheless, the senior monk has the responsibility to instruct the nuns. (Mahasanghika Vinaya states) One should diligently strive, practice the Dharma according to the rules, and be cautious not to be negligent (Here, only one or two Vinaya texts are cited as examples, the rest have clear basis and are not listed one by one. Only by reading this part of the text can one fully understand the context). The one who receives the entrustment returns to their seat. When the nuns come tomorrow, the message is conveyed according to the order. If a broad Dharma talk is given, it is omitted due to the scarcity of time. The one who recites the precepts (Patimokkha) says: 'The Sangha is assembled today, what is to be done?' The Vinaya master (Karmavacaka) kneels and replies: 'Recitation of the Patimokkha (rules of monastic discipline) (One should not say Uposatha (day of observance) recitation of the precepts, because the common use of the words does not make the distinction clear).' After the Vinaya master returns to their seat, then the Karma (formal act of the Sangha) announcement is made. It should not be done before reaching the seat, because sitting and standing are different, which constitutes a separate assembly. This often happens, and the senior monk does not teach, causing the Sangha to be unlawful together. However, as the leader of the assembly, right and wrong must be known, and one must not lower one's head and close one's eyes, unaware of the constraints of the law. Demonstrating one kind of discipline will forever become a constant standard. Therefore, in the Mahasanghika Vinaya, both the recitation of the precepts and the Dharma talk are the responsibility of the senior monk (etc.). The ten clarifications of the recitation of the precepts are completed. If it comes to the brief teaching, the bell should be rung again to gather the novices (Sramanera), and then recite the verses such as 'Wise people can protect the precepts, etc.' If the general recitation is completed, the verse of the five supernatural powers of the immortals (Rishi) is chanted, and then the 'Where in the World' chant is performed. This is to allow the speaker to prepare the words of farewell with ease. The chant before the introduction also recites the introduction to the Vinaya as the chant. The speaker declines, saying: 'Little Bhikkhu A pays respect to the assembly.'
僧足下。敬謝眾僧。僧差誦律。三業不勤。多有忘失。愿僧慈悲施以歡喜。眾僧各各說自慶偈云。諸佛出世第一快。聞法奉行安隱快。大眾和合寂滅快。眾生離苦安樂快(便作禮散)。就中雜相。若界外來者徑至說處。若未誦序清凈已來依次而坐。不告清凈。若已說清凈。已後方來者。戒師見來即須止住。不肯住者訶令住之待坐。互跪一人告云。大德僧聽。某甲比丘若干人等並是清凈。若有犯過。依過陳之。為逼說戒。后如法懺。便依次為說。若外界比丘若多若等縱說戒竟皆令重說。不者如法治。毗尼母云。若犯七聚。不凈人前應止不說戒。即律文云。犯者不得聞戒。不得向犯者說等。若三寺五寺尼請教授。隨意受之。總前各列寺號尼名。后便總結請意。若誦中恐誤。當告比近人示令。不得大眾同教。致增混亂也。四分。若說戒日無能誦者。當如布薩法行籌。告白差一人說法誦經。余諸教誡誦遺教亦得。若全不解者。律云。下至一偈。諸惡莫作。諸善奉行。自凈其意。是諸佛教(解此偈文具如阿含中說)。如是作已不得不說。若不解者云謹慎莫放逸便散。並是佛之囑累。深有來致。令正法久住。而世有住寺輕此教網。故違不說。染污凈識漸于大法無有滋味。是則出家無有利益。口言佛是我師。師教拒違。故是外道弟子
【現代漢語翻譯】 現代漢語譯本 僧人足下，我恭敬地感謝各位僧眾。僧團委派我來誦戒，但我三業（身、口、意）不夠精勤，多有遺忘缺失之處。希望僧眾慈悲，給予我歡喜（寬容）。 眾僧各自唸誦自慶偈說：『諸佛出世是第一快樂，聽聞佛法並奉行是安穩的快樂，大眾和合、達到寂滅是快樂，眾生脫離痛苦得到安樂是快樂。』（說完便作禮散去）。 關於誦戒時的雜相：如果是界外來的僧人，直接到誦戒的地方。如果還未開始誦戒序，應依次而坐。如果沒有告知清凈，如果已經說了清凈之後才來的人，戒師見到后必須停止誦戒，如果不肯停止，就呵斥令其停止，等待他坐下。然後由一人互跪稟告說：『大德僧眾請聽，某甲比丘等若干人都是清凈的。如果有人犯戒，請依據所犯之過陳述出來，爲了逼迫（使）說戒，之後如法懺悔。』然後依次為他們說戒。如果是界外的比丘，無論人數多少，即使已經說過戒，都要讓他們重新說戒，否則就依法處置。 《毗尼母經》說：『如果有人犯了七聚罪（七種不同的罪行分類），在不清凈的人面前應該停止不說戒。』律文中說：『犯戒者不得聽戒，不得向犯戒者說戒』等等。 如果有三座或五座寺院的尼眾來請求教授，可以隨意接受。總之前面先列出各寺院的寺號和尼眾的名字，後面再總結說明請求教授的意圖。 如果在誦戒中恐怕出錯，應當告知相近的人，讓他提示，不得大眾一起教導，導致增加混亂。《四分律》說，如果在說戒日沒有能誦戒的人，應當像布薩法一樣行籌（抽籤），告知並委派一人說法誦經，其餘的教誡誦《遺教經》也可以。如果完全不理解（戒律），律中說，下至唸誦一偈，即『諸惡莫作，諸善奉行，自凈其意，是諸佛教』（解釋此偈文的內容，詳細的在《阿含經》中說明）。 這樣做了之後，不得不說（戒）。如果不理解（戒律），就說『謹慎莫放逸』然後散去。這些都是佛的囑託，意義深遠，爲了使正法長久住世。然而現在有住寺輕視這些教導，所以違背不說戒，染污清凈的意識，漸漸地對於大法沒有滋味，這樣出家就沒有利益。口頭上說佛是我的老師，卻拒絕違背老師的教導，所以是外道弟子。
【English Translation】 English version Venerable Sangha, I respectfully thank all the monks. The Sangha has appointed me to recite the precepts, but I am not diligent enough in the three karmas (body, speech, and mind), and I have many omissions and losses. I hope the Sangha will be compassionate and grant me joy (forgiveness). The Sangha each recite their verse of self-celebration, saying: 'The appearance of the Buddhas in the world is the first happiness, hearing the Dharma and practicing it is peaceful happiness, the harmony of the Sangha and the attainment of Nirvana is happiness, and sentient beings leaving suffering and attaining happiness is happiness.' (After saying this, they bow and disperse). Regarding the miscellaneous aspects during the recitation of the precepts: If a monk comes from outside the boundary, he should go directly to the place of recitation. If the introductory part of the recitation has not yet begun, he should sit down in order. If purity has not been announced, and someone comes after purity has been announced, the preceptor must stop the recitation upon seeing him. If he refuses to stop, he should be rebuked to stop and wait for him to sit down. Then, one person should kneel and report: 'Venerable Sangha, please listen, so-and-so Bhikshus are all pure. If anyone has violated the precepts, please state the violations so that the recitation of the precepts can be compelled, and then repent according to the Dharma.' Then, the precepts are recited for them in order. If there are Bhikshus from outside the boundary, no matter how many, even if they have already recited the precepts, they must be made to recite them again, otherwise, they will be dealt with according to the Dharma. The Vinaya-matrika says: 'If someone has committed any of the seven samghavadisesa (seven different categories of offenses), the recitation of the precepts should be stopped in the presence of impure people.' The Vinaya text says: 'Those who have violated the precepts must not hear the precepts, and the precepts must not be recited to those who have violated them,' and so on. If nuns from three or five monasteries come to request instruction, it can be accepted at will. In general, the names of the monasteries and the names of the nuns should be listed first, and then the intention of requesting instruction should be summarized and explained. If there is fear of making mistakes during the recitation of the precepts, one should inform the person nearby and ask him to give hints. The Sangha should not teach together, which would lead to increased confusion. The Dharmaguptaka-vinaya says that if there is no one who can recite the precepts on the day of the recitation, one should draw lots like the uposatha (observance day) and appoint someone to preach the Dharma and recite the scriptures. It is also permissible to recite the Last Teaching Sutra for the remaining instructions. If one does not understand the precepts at all, the Vinaya says that one should recite at least one verse, namely, 'Do no evil, do good, purify your mind, this is the teaching of all Buddhas' (the explanation of this verse is explained in detail in the Agama Sutras). After doing this, one must recite (the precepts). If one does not understand (the precepts), one should say 'Be careful and do not be negligent' and then disperse. These are all the Buddha's instructions, which have profound meaning, in order to make the True Dharma abide in the world for a long time. However, there are now monasteries that despise these teachings, so they violate them by not reciting the precepts, polluting the pure consciousness, and gradually losing the taste for the Great Dharma. In this way, there is no benefit in leaving home. They say with their mouths that the Buddha is my teacher, but they refuse to violate the teacher's teachings, so they are disciples of external paths.
也。若有犯重罪。不預聞戒。縱在寺內別眾則無。若經懺悔來不隨意。僧殘已下依教懺訖得聞。如律所顯。若座上憶得。莫問疑識。對眾發露。恐大眾鬧亂者但心念口言自陳雲。我某甲犯某罪為逼說戒待竟當懺。便得聞戒。若於罪有疑。亦準此陳露。四明略說雜法者。四分云。若有八難王賊水火病人非人惡蟲。人難者。明瞭論云。有人慾執縛比丘也。余緣者。若大眾集床座少。若眾多病。若座上覆蓋不周。或天雨。若布薩多夜已久(謂懺罪人多經久也)。或斗諍事。或論毗曇毗尼。或說法夜已久。聽一切眾未起明相未出應略說戒。十誦云。共伴行。若住廣說。小住略說。不住三語說。在白衣前不得口言。心念云今日布薩說戒。乃至宿處有命梵等難龍鬼之怖。皆不得出聲。心念口言。今日說戒。五分。貴人惡獸地有生草棘刺蛇窟。闇夜地有泥坐迮僧祇。若逼。暮天陰風雨。老病不堪久坐。住處遠。皆開略說。十誦。聽在諸王前說。令心清凈。除大臣兵吏遣去。五分。說戒時賊來。應連聲誦經莫令有絕。若有一方眾主綱維徒眾者。每至盛夏嚴冬準前略說。至時小食上應告僧云。今說戒日。十方賢聖所共同遵。並愿眾僧同時集會。乃知冬熱當爲略說。勿事他緣自生厭法。僧祇律第三十四卷廣立布薩上座法。五分云。不應以小
【現代漢語翻譯】 也。如果有人犯了重罪，沒有預先聽聞戒律，即使在寺內私自成立僧團也是無效的。如果經過懺悔而來，但不隨意，犯了僧殘罪以下的，按照教義懺悔完畢后可以聽聞戒律，如戒律所顯示的那樣。如果在誦戒時憶起自己犯戒，無論是否確定，都要向大眾坦白。如果擔心大眾喧鬧，可以心中默唸，口中陳述說：『我某甲犯了某罪，因為要聽戒律，待誦戒完畢后當懺悔。』這樣就可以聽聞戒律了。如果對所犯之罪有疑問，也按照這個方法陳述。四明律師對雜法的略說：四分律說，如果有八難（指八種難以修行佛法的障礙），如國王、盜賊、水災、火災、病人、非人（指鬼神等）、惡蟲等。人難，根據《明瞭論》的解釋，是指有人想要逮捕比丘。其他因緣，如大眾聚集但床座不足，或者很多人生病，或者座上的覆蓋物不完整，或者下雨，或者布薩時間過長（指懺悔的人多，時間拖延很久），或者有爭鬥的事情，或者討論毗曇（論藏）、毗尼（律藏），或者說法時間過長，允許一切大眾在天亮之前，明相未出時，略說戒律。《十誦律》說，與人同行，如果住在寬敞的地方就廣說，住在狹小的地方就略說，不住宿就用三句話說。在白衣（在家信徒）面前不得出聲，心中默唸：『今日布薩說戒。』乃至住宿的地方有性命危險、梵行（清凈行）的障礙，或者有龍鬼的恐怖，都不得出聲，心中默唸，口中說：『今日說戒。』《五分律》說，在貴人、惡獸出沒的地方，地上有帶刺的草或荊棘，有蛇窟，夜晚黑暗，地上有泥濘，座位擁擠，或者受到逼迫，或者傍晚天陰風雨，年老體弱不能久坐，住處遙遠，都可以略說。《十誦律》說，允許在諸王面前說戒，使他們內心清凈，但要遣走大臣和兵吏。《五分律》說，說戒時盜賊來了，應該連續誦經，不要中斷。如果有一方的眾主、綱維（寺院執事）、徒眾，每到盛夏嚴冬，按照前面的方法略說。到齋食的時候，應該告訴僧眾說：『今天是說戒日，是十方賢聖共同遵守的。』並希望眾僧同時（原文此處有缺失）。才知道冬天炎熱的時候應當略說，不要因為其他原因而厭煩佛法。《僧祇律》第三十四卷詳細規定了布薩上座的方法。《五分律》說，不應該用小的 也。若有犯重罪。不預聞戒。縱在寺內別眾則無。若經懺悔來不隨意。僧殘已下依教懺訖得聞。如律所顯。若座上憶得。莫問疑識。對眾發露。恐大眾鬧亂者但心念口言自陳雲。我某甲犯某罪為逼說戒待竟當懺。便得聞戒。若於罪有疑。亦準此陳露。四明略說雜法者。四分雲。若有八難王賊水火病人非人惡蟲。人難者。明瞭論雲。有人慾執縛比丘也。餘緣者。若大眾集床座少。若眾多病。若座上覆蓋不周。或天雨。若布薩多夜已久(謂懺罪人多經久也)。或鬥諍事。或論毗曇毗尼。或說法夜已久。聽一切眾未起明相未出應略說戒。十誦雲。共伴行。若住廣說。小住略說。不住三語說。在白衣前不得口言。心念雲今日布薩說戒。乃至宿處有命梵等難龍鬼之怖。皆不得出聲。心念口言。今日說戒。五分。貴人惡獸地有生草棘刺蛇窟。闇夜地有泥坐迮僧祇。若逼。暮天陰風雨。老病不堪久坐。住處遠。皆開略說。十誦。聽在諸王前說。令心清淨。除大臣兵吏遣去。五分。說戒時賊來。應連聲誦經莫令有絕。若有一方眾主綱維徒眾者。每至盛夏嚴冬準前略說。至時小食上應告僧雲。今說戒日。十方賢聖所共同遵。並願眾僧同時。乃知冬熱當為略說。勿事他緣自生厭法。僧祇律第三十四卷廣立布薩上座法。五分雲。不應以小
【English Translation】 If someone has committed a serious offense and has not previously heard the precepts, even forming a separate assembly within the monastery is invalid. If they come after repentance, but not casually, those who have committed offenses less than Sanghavasesa (a type of serious offense requiring initial and subsequent meetings of the Sangha) can hear the precepts after completing repentance according to the teachings, as shown in the Vinaya (monastic rules). If one remembers committing an offense during the recitation of the precepts, regardless of whether it is certain or doubtful, they should confess it to the assembly. If there is concern that the assembly will be noisy and chaotic, they can silently recite in their mind and verbally state: 'I, so-and-so, have committed such-and-such offense. Because I am compelled to listen to the precepts, I will repent after the recitation is finished.' Then they can hear the precepts. If there is doubt about the offense, they should also confess in this way. The brief explanation of miscellaneous rules by the lawyer Siming: The Sarvastivada Vinaya says that if there are eight difficulties (eight obstacles to practicing the Dharma), such as kings, thieves, floods, fires, sick people, non-humans (such as ghosts and spirits), and evil insects. The difficulty of humans, according to the commentary in the 'Vimuttimagga', refers to someone wanting to arrest a Bhikkhu (monk). Other reasons include: if the assembly is large but there are not enough beds and seats, or if many people are sick, or if the covering on the seats is incomplete, or if it is raining, or if the Uposatha (observance day) has been going on for too long (meaning that there are many people repenting and the time is prolonged), or if there are disputes, or if discussing the Abhidhamma (doctrinal commentaries) and Vinaya, or if the Dharma talk has been going on for too long, all the assembly is allowed to briefly recite the precepts before dawn, before the appearance of light. The Dasabhāṇavāra Vinaya says that when traveling with companions, if staying in a spacious place, recite extensively; if staying in a small place, recite briefly; if not staying, recite in three sentences. In front of laypeople, one should not speak aloud, but silently recite in their mind: 'Today is the Uposatha, the recitation of the precepts.' Even if there is a danger to life or obstacles to Brahmacharya (pure conduct) in the lodging place, or fear of dragons and ghosts, one should not speak aloud, but silently recite in their mind and verbally say: 'Today is the recitation of the precepts.' The Pañcavargika Vinaya says that in places where dignitaries and fierce beasts appear, where there is grass with thorns or thorny bushes, where there are snake dens, where it is dark at night, where there is mud on the ground, where the seats are crowded, or if under duress, or if it is cloudy and rainy in the evening, or if one is old and sick and unable to sit for a long time, or if the lodging place is far away, all are allowed to recite briefly. The Dasabhāṇavāra Vinaya says that it is permissible to recite in front of kings, so that their minds may be purified, but ministers and soldiers should be sent away. The Pañcavargika Vinaya says that if thieves come during the recitation of the precepts, one should continuously recite the sutras without interruption. If there is a leader of a group, a supervisor (Karmadana), or disciples in one direction, they should briefly recite according to the previous method during the height of summer and winter. At the time of the small meal, one should tell the Sangha: 'Today is the day of reciting the precepts, which is commonly observed by the virtuous and wise of the ten directions.' And may all the Sangha at the same time ** (the original text is missing here). It is known that in hot weather in winter, one should recite briefly, and do not become weary of the Dharma due to other reasons. The Mahasanghika Vinaya, in the thirty-fourth chapter, extensively establishes the method for the senior seat during the Uposatha. The Pañcavargika Vinaya says that one should not use small Also. If someone commits a serious crime, not having previously heard the precepts, even if forming a separate assembly within the temple, it is invalid. If coming after repentance but not casually, those who have committed offenses less than Sanghavasesa can hear the precepts after completing repentance according to the teachings, as the Vinaya shows. If one remembers committing an offense while seated, regardless of doubt or certainty, confess it to the assembly. If fearing that the assembly will be noisy and chaotic, one can silently recite in their mind and verbally state: 'I, so-and-so, have committed such-and-such offense, and because I am compelled to listen to the precepts, I will repent after the recitation is finished.' Then one can hear the precepts. If there is doubt about the offense, one should also confess in this way. Siming's brief explanation of miscellaneous rules: The Sarvastivada Vinaya says that if there are eight difficulties: kings, thieves, water, fire, sick people, non-humans, evil insects. The difficulty of humans, according to the commentary in the 'Vimuttimagga', refers to someone wanting to arrest a Bhikkhu. Other reasons include: if the assembly is large but there are few beds and seats, if many are sick, if the covering on the seats is incomplete, or if it is raining, if the Uposatha has been going on for too long (meaning that there are many people repenting and it has been going on for a long time), or if there are disputes, or if discussing the Abhidhamma and Vinaya, or if the Dharma talk has been going on for too long, all the assembly is allowed to briefly recite the precepts before dawn, before the appearance of light. The Dasabhāṇavāra Vinaya says that when traveling with companions, if staying, recite extensively; if staying briefly, recite briefly; if not staying, recite in three sentences. In front of laypeople, one should not speak aloud, but silently recite in their mind: 'Today is the Uposatha, the recitation of the precepts.' Even if there is a danger to life or obstacles to Brahmacharya in the lodging place, or fear of dragons and ghosts, one should not speak aloud, but silently recite in their mind and verbally say: 'Today is the recitation of the precepts.' The Pañcavargika Vinaya says that in places where dignitaries and fierce beasts appear, where there is grass with thorns or thorny bushes, where there are snake dens, where it is dark at night, where there is mud on the ground, where the seats are crowded, or if under duress, or if it is cloudy and rainy in the evening, or if one is old and sick and unable to sit for a long time, or if the lodging place is far away, all are allowed to recite briefly. The Dasabhāṇavāra Vinaya says that it is permissible to recite in front of kings, so that their minds may be purified, but ministers and soldiers should be sent away. The Pañcavargika Vinaya says that if thieves come during the recitation of the precepts, one should continuously recite the sutras without interruption. If there is a leader of a group, a supervisor, or disciples in one direction, they should briefly recite according to the previous method during the height of summer and winter. At the time of the small meal, one should tell the Sangha: 'Today is the day of reciting the precepts, which is commonly observed by the virtuous and wise of the ten directions.' And may all the Sangha at the same time **. It is known that in hot weather in winter, one should recite briefly, and do not become weary of the Dharma due to other reasons. The Mahasanghika Vinaya, in the thirty-fourth chapter, extensively establishes the method for the senior seat during the Uposatha. The Pañcavargika Vinaya says that one should not use small
事囑授。應在顯露處說。第二明略法略有二種。一者略取。謂取諸八篇題首。二者略卻。謂隨篇種類。說戒師當量事緩急觀時進不。緩則為廣三十九十略其餘者。急則為說序已餘隨略之。說前方便如廣說法。至序竟問清凈已應言。諸大德是四波羅夷法僧常聞。乃至諸大德是眾學法僧常聞。一一各題通結。七滅諍下如法廣說至末文也。四分文中不了。但言餘者僧常聞。今準毗尼母論說也。若難緣卒至說序已云。餘者僧常聞。若不得說序云。今十五日布薩時。各正身口意莫放逸。已便隨意去。上來就緣而說。增減準前一事有違。並結正罪。比人行事者云已說三十法僧常聞。既言已說。則對眾妄語。並可準前。或有略緣止而不說。並通治罪。故須明之。次明一人已上別法。律云。若獨住者詣說戒堂。掃治具排程待客比丘來。若四人已上白說戒。若三人各各修儀更互說云。二大德一心念。今僧十五日說戒。我某甲清凈(三說)。若二人相向彼此如上三說。若一人心念口言。今僧十五日說戒。我某甲清凈(三說)。若獨行山野聚落無人亦同此法。若有罪者不應凈法。小罪責心已便說。若有重吉羅已上有疑及識。或云發露或云待人。律無明斷。今準通解云。鬚髮露云。今日眾僧說戒。我犯某罪不應說戒布薩(三說)。五百問云。一
【現代漢語翻譯】 現代漢語譯本： 事囑授：應在顯露處宣說。 第二，闡明簡略之法。簡略之法有兩種：一是略取，即選取各篇（指戒本）的題首；二是略卻，即根據篇章種類，說戒師應衡量事情的緩急，觀察時機來決定是否詳細宣說。如果時間充裕，則詳細宣說三十或九十事（指波羅夷法、僧殘法），其餘則簡略；如果時間緊迫，則在說完序言后，其餘內容可酌情省略。說戒前方便如廣說之法。至序言完畢，問清凈后，應說：『諸位大德，這四波羅夷法，僧眾常聽聞。』乃至『諸位大德，這些眾學法，僧眾常聽聞。』每一條都應總結歸納。七滅諍法以下，如法廣說直至末尾。 《四分律》中對此沒有明確說明，只說『其餘僧眾常聽聞』。現在參照《毗尼母論》的說法。 如果遇到緊急情況，說完序言后就說：『其餘僧眾常聽聞。』如果連序言都無法宣說，就說：『今天十五日布薩時，各自端正身口意，不要放逸。』說完便可隨意離開。以上是就特殊情況而言的。增減內容參照之前所說。如果有一件事違背戒律，都要判處相應的罪行。 如果有人在執行說戒儀式時說『已說三十法，僧眾常聽聞』，既然已經說了『已說』，那就是對大眾妄語，可以參照之前的情況處理。或者有因為情況緊急而停止不說的情況，也要一併治罪。所以必須明確這些情況。 接下來闡明一人以上的別法。律中說：如果獨自居住，應前往說戒堂，打掃乾淨，準備好用具，等待其他比丘到來。如果有四人以上，則應白告（稟告）說戒。如果有三人，則各自修習儀軌，輪流宣說，說：『二位大德，請一心念，今天僧眾十五日說戒，我某甲清凈（重複三遍）。』如果有兩人，則相對而立，彼此如上重複三遍。如果只有一人，則心中默唸，口中說：『今天僧眾十五日說戒，我某甲清凈（重複三遍）。』如果獨自在山野聚落，無人時也同樣如此。 如果有罪的人，不應行清凈之法。如果犯了小罪，懺悔后便可說戒。如果犯了重罪（吉羅），已經有疑慮或已經知道，或者說要發露懺悔，或者說要等待他人，律中沒有明確的判斷。現在參照通常的解釋，認為必須發露懺悔，說：『今天眾僧說戒，我犯了某罪，不應說戒布薩（重複三遍）。』《五百問》中說：一
【English Translation】 English version: Matters to be entrusted and taught should be spoken in a conspicuous place. Secondly, clarify the method of abbreviation. There are two types of abbreviation: one is to abbreviate by taking, which means taking the titles of each chapter (referring to the precepts); the other is to abbreviate by omitting, which means that according to the type of chapter, the preceptor should measure the urgency of the matter and observe the timing to decide whether to explain in detail. If there is ample time, then explain in detail the thirty or ninety matters (referring to the Pārājika and Saṃghādisesa precepts), and the rest can be abbreviated; if time is tight, then after finishing the introduction, the rest can be omitted as appropriate. The preliminary preparations for reciting the precepts are the same as the detailed method. After the introduction is finished, after asking about purity, it should be said: 'Venerable elders, these four Pārājika precepts are often heard by the Saṃgha.' And so on, 'Venerable elders, these Śaikṣa precepts are often heard by the Saṃgha.' Each item should be summarized and concluded. The seven methods of settling disputes and so on, should be explained in detail according to the Dharma until the end. The Dharmaguptaka Vinaya does not explicitly state this, only saying 'the rest is often heard by the Saṃgha.' Now, according to the Vinaya-mātṛkā, it is said. If an emergency occurs, after finishing the introduction, say: 'The rest is often heard by the Saṃgha.' If even the introduction cannot be recited, say: 'Today is the fifteenth day of Posadha, each of you should straighten your body, speech, and mind, and do not be negligent.' After saying this, you can leave at will. The above is in terms of special circumstances. The increase or decrease of content refers to what was said before. If one matter violates the precepts, corresponding penalties should be imposed. If someone says 'The thirty Dharmas have been recited, and the Saṃgha has often heard them' while performing the recitation ceremony, since 'already recited' has been said, it is a false statement to the assembly and can be handled according to the previous situation. Or there may be a situation where the recitation is stopped due to an emergency, and this should also be punished. Therefore, these situations must be clarified. Next, clarify the separate Dharma for one or more people. The Vinaya says: If living alone, one should go to the recitation hall, clean it, prepare the utensils, and wait for other Bhikṣus to arrive. If there are four or more people, then one should inform (report) the recitation of the precepts. If there are three people, then each should practice the ritual and recite in turn, saying: 'Two venerable elders, please concentrate your minds. Today the Saṃgha is reciting the precepts on the fifteenth day, I, so-and-so, am pure (repeat three times).' If there are two people, then they should stand facing each other and repeat the above three times. If there is only one person, then one should silently recite in one's mind and say with one's mouth: 'Today the Saṃgha is reciting the precepts on the fifteenth day, I, so-and-so, am pure (repeat three times).' If one is alone in the mountains, fields, villages, and there is no one, the same method applies. If a person has committed an offense, they should not perform the pure Dharma. If a minor offense has been committed, one can recite the precepts after repenting. If a serious offense (Dukkata) has been committed, and there is already doubt or knowledge, or it is said that one wants to confess, or it is said that one wants to wait for others, there is no clear judgment in the Vinaya. Now, according to the usual explanation, it is believed that one must confess, saying: 'Today the Saṃgha is reciting the precepts, I have committed such-and-such an offense, and I should not recite the precepts or perform the Posadha (repeat three times).' The Five Hundred Questions says: One
比丘住處有界。至布薩日先向四方僧懺悔。三說已獨坐廣誦戒本。
安居策修篇第十一(受曰法附)
夫靜處思微道之正軌。理須假日追功策進心行。隨緣托處志唯尚益。不許駝散亂道妨業。故律通制三時意存據道。文偏約夏月。情在三過。一無事遊行妨修出業。二損傷物命違慈寔深。三所為既非故招世謗。以斯之過教興在茲。然諸義不無指歸。護命故。夏中方尺之地悉並有蟲。即正法念經云。夏中除大小便余則加趺而坐。故知護命為重。佛深制之。必反聖言罪在不請。結業自纏永流苦海。極誡如此。依文敬之。初中分五。一安居緣。二分房法。三作法不同。四夏內遇緣成不。五迦提五利解界是非。初中分三。一處有是非。二結時不同。三夏閏延促。初中四分不得在樹上。若樹下起不礙頭。枝葉足蔭一坐。如是乃至小屋。山窟中坐趣容膝足障水雨。若依牧牛人壓油人船上人斫材人。依聚落等併成。若依牧牛人已下五處者。若安居中移徙。隨所去處應去。文中不了。五分云。諸依如上人者。先謂作住意得依安居。中間匆去隨信樂衣食豐足處去(不言失夏)。若在無護處。劫賊冢間鬼神處毒蟲窟露地。若有命梵二難。並不成安居。明瞭論五種成安。一處所有覆。二夏初十六日。謂為成前後安居日故。三若東方
【現代漢語翻譯】 現代漢語譯本 比丘居住的地方有界限。到了布薩日，先向四方僧眾懺悔，唸誦三次後獨自坐著廣泛誦讀戒本。
安居策修篇第十一（受日法附）
大凡清靜之處是思考精微佛法的正道。理應利用空閑時間，追趕功德，策勵精進修行。隨順因緣，寄託身心，志向唯以增益為上。不允許懈怠散漫，妨礙修道事業。所以佛律普遍制定三個時段，意在依據正道。條文側重於夏季，實情在於避免三種過失：一是無事遊蕩，妨礙修習出世之業；二是損傷物命，違背慈悲之心；三是行為不端，招致世俗的誹謗。因為這些過失，所以制定安居的教規。然而各種意義並非沒有歸宿。爲了保護生命，夏季即使是方寸之地，都遍佈蟲類。《正法念經》說：『夏季除了大小便之外，其餘時間都應跏趺而坐。』由此可知保護生命是重要的，佛陀對此有深刻的限制。必定違背聖言，罪過在於沒有請求允許。被罪業纏繞，永遠流落在苦海。告誡到了如此地步，應當依照條文恭敬奉行。初中分五部分：一是安居的緣起，二是分房的方法，三是作法上的不同，四是夏季期間遇到因緣是否可以離開，五是迦提月五種利益以及解除界限的是非。初中又分三部分：一是處所的是非，二是結夏的時間不同，三是夏季閏月延長或縮短。初中四分說不得在樹上安居。如果在樹下，樹木不妨礙頭部，樹枝樹葉足以遮蔽一次坐禪的地方，乃至小屋。山洞中坐著，只要能容納膝蓋，足以阻擋水雨。如果依靠牧牛人、榨油人、船上人、砍柴人，依靠村落等都可以。如果依靠牧牛人以下的五種人，如果在安居期間遷移，應當跟隨所去的地方。條文中沒有明確說明。五分律說：『諸位依靠如上的人，先說出居住的意願，才能依靠安居。中間不要隨意離開，跟隨自己喜歡的衣食豐足的地方去（沒有說失去安居資格）。』如果在沒有保護的地方，有劫賊、墳墓、鬼神、毒蟲、露天，如果有性命和清凈行的兩種災難，都不能成就安居。明瞭論說五種成就安居的情況：一是處所有遮蔽，二是夏初十六日，作為成就前後安居的日子，三是如果東方
【English Translation】 English version A Bhikshu's (Buddhist monk) dwelling place has boundaries. On the day of Uposatha (Buddhist day of observance), he first confesses to the Sangha (Buddhist monastic community) in all four directions. After reciting three times, he sits alone and extensively recites the Pratimoksha (code of monastic discipline).
Chapter Eleven on Encouraging Cultivation During Retreat (Attached with the Dharma of Receiving Days)
Generally, a quiet place is the proper path for contemplating subtle Dharma. One should take advantage of leisure time to pursue merit and encourage diligent practice. Following conditions and entrusting oneself to a place, one's aspiration should be to increase benefit. One is not allowed to be lazy and scattered, hindering the path and one's practice. Therefore, the Vinaya (monastic rules) universally establishes three periods, intending to be based on the path. The text focuses on the summer months, with the intention of avoiding three faults: first, wandering aimlessly, hindering the cultivation of worldly detachment; second, harming living beings, violating the heart of compassion; third, improper conduct, inviting worldly slander. Because of these faults, the teaching of the Rainy Season Retreat (An居, peaceful dwelling) arises. However, the various meanings are not without a destination. To protect life, even a square foot of land is filled with insects during the summer. The Śrāddhotpāda-sūtra (正法念經, Sutra on the Arising of Right Mindfulness) says: 'During the summer, except for urination and defecation, one should sit in the lotus position.' From this, it is known that protecting life is important, and the Buddha deeply restricted it. Surely violating the holy words, the sin lies in not asking for permission. Entangled by karma, one will forever drift in the sea of suffering. The warning is so extreme, one should respectfully follow the text. The beginning is divided into five parts: first, the origin of the Rainy Season Retreat; second, the method of dividing rooms; third, the differences in the procedures; fourth, whether one can leave during the summer due to circumstances; fifth, the five benefits of the Kaṭhina (迦提, robe-making ceremony) month and the rights and wrongs of dissolving the boundary. The beginning is further divided into three parts: first, the rights and wrongs of the place; second, the different times of concluding the summer retreat; third, the extension or shortening of the summer due to leap months. The first of the four parts says that one cannot reside on a tree. If one is under a tree, the tree should not obstruct the head, and the branches and leaves should be sufficient to shade a single sitting. This applies even to a small hut. Sitting in a mountain cave, as long as it can accommodate the knees, it is sufficient to block water and rain. If one relies on a cowherd, an oil presser, a boatman, a woodcutter, or relies on a village, etc., it is all acceptable. If one relies on the five types of people from the cowherd onwards, if one moves during the Rainy Season Retreat, one should follow the place one goes to. The text does not clearly state this. The Vinaya-mātṛkā (五分律, Five-Part Vinaya) says: 'Those who rely on the above people should first state their intention to reside, then they can rely on the Rainy Season Retreat. Do not leave casually in the middle, follow the place where clothing and food are abundant according to one's preference (it does not say that one loses the Rainy Season Retreat qualification).' If one is in a place without protection, with robbers, tombs, ghosts, poisonous insects, or in the open, if there are two difficulties of life and pure conduct, the Rainy Season Retreat cannot be accomplished. The Abhidharmakośabhāṣya (明瞭論, Commentary on the Treasure of Abhidharma) says that there are five conditions for accomplishing the Rainy Season Retreat: first, the place has shelter; second, the sixteenth day of the beginning of summer, is considered the day for accomplishing the preceding and following Rainy Season Retreats; third, if the east
已赤。謂十五日夜分盡則東方赤者。是十六日限。為破十誦疏家要令十五日及界宿故。四若在別住起安居心。疏云。別住是布薩界。安居心三種。一為自行。二為利他。三為料理三寶修治房舍。一腳蹋界起安居心即成。五在處無五過。一太遠聚落求須難得。二太近城市妨修道業。三多蚊蟻難或噆嚙人踐傷彼命。四無可依人。其人具五德。謂未聞令聞。已聞令清凈。能為決疑。能令通達。除邪見得正見。五無施主施飲食湯藥。無此五過乃可安居。四分摩得伽中大同此論。十誦云。無人深山可畏處不須住。五分云。若在無救處必知無妨害亦開。欲安居時先思量有難無難。無難應住。毗尼母第六卷中大明。安居方便法用。文廣不錄。乃至安居上座於一切僧集時食時粥時槳時。應白言。爾許時已過。余有爾許時在。若行此等行法者。是名僧父母亦名僧師(云云)。二結時前後。由夏中壞行義多招譏復重。故文云。自今已去聽三月夏安居。春冬過少。必無事不依。同結吉羅。問何為但結三月者。一生死待形必假資養。故結前三月開后一月。為成供身衣服故。二若四月盡結則四月十六日得成。若有差脫便不得結。教法太急用難常準。故如來順物始從十六日至后十六日開。其一月續結令成。上總三時分別。今但就夏亦有三時。初四月
十六日是前安居。十七日已去至五月十五日名中安居。五月十六日名后安居。故律中有三種安居。謂前中后也。前安居者住前三月。后安居者住后三月。雖不雲中三月。然文中具明前後日數。中間不辨于理自明。結文各別。如后法中。因泛明前後。一賞罰前後。四月十六日是前。十七日已去結者並不得五利。故名罰也。二得罪前後。五月十五日已前名前。以有緣如法不結無犯無緣吉羅。十六日者緣與無緣皆結一罪。唯除難事。尼同僧犯。唯有墮別。三難事先後。五百問云。從夏初日有難事不得結。而不出本界。至后夏來併名前坐。是名三十日安居。同至七月十五日受歲。若五月十六日安居。唯得一日結后七月半。已有難者可隨無難日自恣。是名一日安居三受日受歲。三夏閏延促者。依閏安居無有正文。比于薩婆多雲。夏中有閏受雨衣得百二十日。彼衣開法尚依夏閏而受。夏是制教。理宜通護。又本結安居要心三月不出。今夏未滿閏中出界即非相續而滿。是以破也。若不依閏者數滿九十日便自恣。摩得伽云。安居已王作閏月。數安居日滿自恣。已受迦絺那衣。即此衣成受不成受。謂依閏不依閏既。二文兼具。至時隨緣。夏初要心取閏不得依伽論。若反前者通二論兩文。問受一月日得攝閏六十日不。答不得。以安居策修靜
【現代漢語翻譯】 現代漢語譯本： 四月十六日是前安居（Vassa，雨季安居）。四月十七日至五月十五日稱為中安居。五月十六日稱為后安居。因此，律藏中有三種安居，即前安居、中安居和后安居。前安居者安住前三個月，后安居者安住后三個月。雖然沒有明確說中三個月，但文中已經清楚地說明了前後日數，中間的安居時間自然明白。結夏的方式各有不同，如後面的律法中所說。因為廣泛地說明了前後安居的情況： 一、賞罰前後：四月十六日是前安居，四月十七日之後結夏者都不能獲得五種利益，所以稱為『罰』。 二、得罪前後：五月十五日之前稱為前安居，因為有因緣如法結夏者沒有犯戒，沒有因緣者犯輕罪（吉羅，dukkaṭa）。五月十六日，無論有無因緣結夏者都犯一種罪，除非有難事。比丘尼（bhikkhunī）與比丘（bhikkhu）犯同樣的罪，只有墮罪（pācittiya）有所不同。 三、難事先後：五百問中說，從夏初日有難事不能結夏，但沒有出本界，到后夏來都以前面所坐的時間計算。這稱為三十日安居，同樣到七月十五日受歲。如果五月十六日安居，只能用一天來結后七月半。已經有難事者可以隨無難日自恣（pavāraṇā，解夏）。這稱為一日安居三次受日受歲。三夏閏月延長或縮短的情況，依據閏月安居沒有明確的條文。比照薩婆多部（Sarvāstivāda）的說法，夏中有閏月，受雨衣可以有一百二十天。他們開許雨衣的方法尚且依據夏閏月而受，夏是制教，理應普遍守護。而且本來結夏安居要發心三個月不出界，現在夏天未滿，閏月中出界就不是相續圓滿，因此是破戒。如果不依據閏月，數滿九十日就自恣。摩得伽（Mātṛkā）中說，安居已經開始，國王宣佈閏月，數安居日滿就自恣。已經受迦絺那衣（kathina），這件衣服是算受了還是沒受呢？就是說依據閏月還是不依據閏月。既然兩方面的條文都有，到時隨緣處理。夏天開始要發心，取閏月不能依據伽論（Abhidhamma）。如果反過來，就通用於兩論的兩種條文。問：受一個月的日子可以包含閏月的六十天嗎？答：不可以。因為安居是爲了策勵修行，保持安靜。
【English Translation】 English version: The 16th day is the former Vassa (rain retreat). From the 17th day to the 15th day of May is called the middle Vassa. The 16th day of May is called the later Vassa. Therefore, there are three types of Vassa in the Vinaya (monastic discipline): the former, middle, and later. Those in the former Vassa stay for the first three months, and those in the later Vassa stay for the last three months. Although the middle three months are not explicitly mentioned, the text clearly states the number of days before and after, so the duration of the middle Vassa is self-evident. The ways of concluding the Vassa are different, as mentioned in the later rules. Because the circumstances of the former and later Vassa are broadly explained: 1. Rewards and Penalties Before and After: The 16th day of April is the former Vassa. Those who observe Vassa after the 17th day of April will not receive the five benefits, so it is called a 'penalty'. 2. Offenses Before and After: Before the 15th day of May is called the former Vassa. Those who observe Vassa lawfully with conditions are not at fault; those without conditions commit a minor offense (dukkaṭa). On the 16th day of May, those who observe Vassa with or without conditions commit an offense, unless there are difficulties. Bhikkhunīs (nuns) commit the same offenses as bhikkhus (monks), except for the pācittiya (expiation) offenses, which are different. 3. Difficulties Before and After: The Five Hundred Questions state that if there are difficulties from the beginning of summer, one cannot observe Vassa, but if one does not leave the boundary, the time spent until the later summer is counted from the previous sitting. This is called a thirty-day Vassa, and one receives the year on the 15th day of July. If one observes Vassa on the 16th day of May, one can only use one day to conclude the later seven and a half months. Those who already have difficulties can perform the pavāraṇā (end of Vassa) on a day without difficulties. This is called a one-day Vassa with three days of receiving the year. Regarding the prolongation or shortening of the three summer months due to intercalary months, there are no explicit provisions for observing Vassa according to intercalary months. According to the Sarvāstivāda school, if there is an intercalary month in summer, one can receive the rain cloth for one hundred and twenty days. Their method of allowing the rain cloth is still based on the summer intercalary month, and summer is an established teaching, so it should be universally protected. Moreover, originally, to observe Vassa, one must resolve not to leave the boundary for three months. Now, if the summer is not yet complete and one leaves the boundary during the intercalary month, it is not a continuous completion, and therefore it is a violation. If one does not follow the intercalary month, one performs the pavāraṇā after ninety days. The Mātṛkā states that if the king declares an intercalary month after the Vassa has begun, one performs the pavāraṇā after the full number of Vassa days. If one has already received the kathina cloth, is the cloth considered received or not? That is, whether one follows the intercalary month or not. Since both provisions exist, one should handle it according to circumstances at the time. At the beginning of summer, one should resolve to take the intercalary month and not rely on the Abhidhamma. If one does the opposite, it applies to both provisions of the two treatises. Question: Can the days of observing Vassa for one month include the sixty days of the intercalary month? Answer: No. Because Vassa is for encouraging practice and maintaining tranquility.
住有益。受日出界亂業。曲開非是正修。限依一月。不得過法。問五事賞勞得攝五月一月舍閏二六不。答十誦不開。由是開奢法故。今約閏月結之進不三例。若閏五月六月定百二十日住。若閏四月者。從四月十六日至閏月一日結者。並四月住。若閏月二日已后結者。漸漸轉少。以越閏月過取五月一日實夏成正結故。若五月一日後結者。皆三月住。以數滿九十日故。三若閏七月者。從四月十六日後五月一日結者。盡三月住。由未至閏故。五月二日已后結者。皆四月住。由九十日未滿入閏月不成數故。余如疏鈔。二明分房舍臥具法。四分。因客僧受房得不好者嫌責。佛令客僧欲安居者自往看房舍臥具已。然後分之。白二差一人具不愛等五法知可分不可分五德已。羯磨言。大德僧聽。若僧時到僧忍聽。僧差比丘某甲分房舍臥具。白如是。大德僧聽。僧差比丘某甲分房舍臥具。誰諸長老忍。僧差比丘某甲分房舍臥具者默然。誰不忍者說。僧已。忍差比丘某甲分房舍臥具竟。僧忍默然。故是事如是持。彼比丘得法已。起禮僧足白雲。一切僧各將衣物集堂。不得使住處有餘物。眾僧一時房內各將道具赴集訖。彼知事人依律數房舍臥具。何者好惡。何者經營房主。先問經營者欲住何處房。已后便數知僧數。至上座前白言。大德上座有
【現代漢語翻譯】 現代漢語譯本 住有益。受日出界亂業。曲開非是正修。限定時間為一個月。不得超過規定的期限。問：五事賞勞（獎勵和慰勞五種事務）可以包括五個月、一個月，或者閏二月和六月嗎？答：《十誦律》不允許這樣做。因為這是爲了放寬限制。現在根據閏月來確定，不超過三種情況。如果閏五月或六月，則確定為住一百二十天。如果閏四月，從四月十六日至閏月一日結束的，都算作四月住。如果閏月二日以後結束的，時間會逐漸減少。因為超過閏月后，取五月一日作為實際的夏季安居結束的日期。如果五月一日後結束的，都算作三個月住，因為天數已滿九十天。如果閏七月，從四月十六日後五月一日結束的，都算作三個月住，因為未到閏月。五月二日以後結束的，都算作四個月住，因為九十天未滿，進入閏月也不成數。其餘的參照疏鈔。二、說明分配房間和臥具的方法。《四分律》中，因為客僧接受房間後覺得不好而抱怨。佛陀讓客僧想要安居的，自己先去看房間和臥具。然後進行分配。通過白二羯磨（一種僧團決議程式）選出一個人，具備不愛等五種品質，知道可以分配和不可以分配的五種德行。羯磨文說：『大德僧聽，如果僧團認為時機已到，僧團同意，僧團就推舉比丘某甲（比丘的名字）來分配房間和臥具。』白如是。『大德僧聽，僧團推舉比丘某甲分配房間和臥具。哪位長老同意僧團推舉比丘某甲分配房間和臥具的，請默然。哪位不同意的，請說出來。』僧團已經同意推舉比丘某甲分配房間和臥具。僧團同意默然，所以這件事就這樣執行。那位比丘得到授權后，起身禮拜僧眾的腳，稟告說：『請所有僧眾各自將衣物集中到堂上，不要讓住處有剩餘的物品。』眾僧一時將各自的道具帶到堂上集中完畢。那位知事人按照戒律清點房間和臥具，哪些好，哪些不好，哪些是經營房間的主人。先問經營者想住在哪個房間。之後便清點知道僧眾的數量，到上座（資歷最高的僧人）面前稟告說：『大德上座有
【English Translation】 English version 'Dwelling is beneficial. Receiving the boundary of sunrise disrupts karma. Deviating from the path is not proper practice. The limit is one month. One must not exceed the Dharma. Question: Can the five matters of reward and labor (five types of rewards and consolations) include five months, one month, or intercalary February and June? Answer: The Sarvastivada Vinaya does not allow this. Because it is to relax the restrictions. Now, it is determined according to the intercalary month, not exceeding three cases. If it is an intercalary May or June, it is determined to be one hundred and twenty days of dwelling. If it is an intercalary April, those ending from April 16th to the first day of the intercalary month are all counted as dwelling in April. If those ending after the second day of the intercalary month, the time will gradually decrease. Because after exceeding the intercalary month, May 1st is taken as the actual date for the end of the summer retreat. If those ending after May 1st, all are counted as three months of dwelling, because the number of days has reached ninety. If it is an intercalary July, those ending from April 16th to May 1st are all counted as three months of dwelling, because the intercalary month has not arrived. Those ending after May 2nd are all counted as four months of dwelling, because ninety days have not been completed, and entering the intercalary month does not make up the number. The rest refer to the commentary. Two, explaining the method of distributing rooms and bedding. In the Dharmaguptaka Vinaya, because a guest monk complained after receiving a room that he did not like. The Buddha told the guest monks who wanted to dwell in peace to go and see the rooms and bedding themselves first. Then distribute them. Select a person through a white-two karma (a Sangha resolution procedure), possessing the five qualities of impartiality, etc., and knowing the five virtues of what can and cannot be distributed. The karma text says: 『Venerable Sangha, listen. If the Sangha thinks the time has come, and the Sangha agrees, the Sangha will appoint Bhikshu so-and-so (the name of the Bhikshu) to distribute the rooms and bedding.』 Announce thus. 『Venerable Sangha, listen. The Sangha appoints Bhikshu so-and-so to distribute the rooms and bedding. Which elders agree to the Sangha appointing Bhikshu so-and-so to distribute the rooms and bedding, please be silent. Who disagrees, please speak up.』 The Sangha has agreed to appoint Bhikshu so-and-so to distribute the rooms and bedding. The Sangha agrees in silence, so this matter is carried out in this way. After that Bhikshu is authorized, he rises, bows to the feet of the Sangha, and reports: 『Please all the Sangha gather their clothes and belongings in the hall, do not leave any remaining items in the dwelling places.』 All the Sangha at once bring their belongings to the hall and gather. That person in charge then counts the rooms and bedding according to the precepts, which are good, which are bad, and who are the owners managing the rooms. First ask the managers which room they want to live in. Then count and know the number of the Sangha, and report to the senior monk (the most senior monk): 『Venerable senior monk, there are』
如是房舍臥具。隨意所樂便取。先與第一上座房。次與第二第三乃至下座。若有餘者從上座更分。復有餘者更如上分。故多者開客比丘住處。若惡比丘來不應與。時有得缺壞房不受。佛言隨力修治之。問僧食上下平等。房舍不爾。隨上座選者。答食可平融一味義通十方。房舍臥具事有好惡。兼復美好不同。限日非促故。任上座而選。問若爾利養等物何制相參不見者擲籌。答此現前等分通有一分。故制參亂投策而取。僧祇不得與沙彌房。若師言但與我自為料理者得。若房多者。一人與兩口。已不得不受。語云。不為受用故與。為治事故與。若春冬付房。具通二與。若上座來隨次第住。若安居付房已上座來不應與。若當令余處住。四分。安居竟客來不應移。若分房舍不得分眾集處。若有別房好窟。當於夏前書知名字。坐夏訖便滅名而去。三明作法不同分二。一設教對緣。二用法分齊。初中律列四種。初對首者。此通諸界。今且就伽藍加法。當對一比丘具儀云。大德一心念。我比丘某甲依某僧伽藍前三月夏安居。房舍破修治故(三說)。五分。彼人告云。知莫放逸。答言受持。義加依誰持律者。答云依某律師。告云。有疑當往問。若依聚落林野等。改前伽藍住處。隨名牒入。料理修治隨事有無。不同昔愚皇帝聚落也。問依寺
【現代漢語翻譯】 現代漢語譯本 這樣的房舍臥具，可以隨意選取自己喜歡的。首先給第一上座（寺院中資格最老的僧人）房間，然後給第二、第三，乃至下座（資格較淺的僧人）。如果還有剩餘，從上座開始再次分配。如果還有剩餘，再像上面那樣分配。所以，多餘的房間可以用來安排來訪的比丘（出家人）居住。如果有行為不端的比丘來，不應該給他房間。有時有人得到破損的房間而不願意接受。佛說，應該盡力去修理它。 問：僧眾的食物分配上下平等，為什麼房舍分配不是這樣，而是由上座來選擇？ 答：食物可以平等地融為一體，味道相同，可以供給十方（各個地方）。而房舍臥具的情況不同，有好有壞，而且美觀程度也不同。加上分配的時間並不緊迫，所以由上座來選擇。 問：如果這樣，對於利養（供養）等物品，為什麼制定了參雜分配的制度？如果沒有看到（物品），就擲籌（抽籤）決定？ 答：這是因為現前平等分配，普遍只有一份，所以制定了參雜投策（抽籤）來獲取的制度。僧祇（僧團）不能把房間給沙彌（未受具足戒的出家男子）。如果師父說：『只要給我，我自己來處理』，就可以給。如果房間很多，一個人可以給兩份。已經給了的，就不能再收回。可以說：『不是爲了受用而給，而是爲了治理（修繕）的緣故而給。』如果在春季或冬季交付房間，就相當於給了兩次。如果有上座來，按照次第居住。如果安居（雨季閉關修行）時已經交付了房間，即使有上座來也不應該再給。如果安排他住在其他地方，按照四分律的規定處理。安居結束后，有客人來也不應該遷移（已住的人）。如果分配房舍，不能分配眾僧集會的地方。如果有單獨的房間或好的石窟，應該在夏季之前寫上名字，坐夏（安居）結束后就除去名字離開。 關於三明（三種明瞭的觀智）的作法，分為兩種：一是設立教法以應對因緣，二是運用法度來劃分界限。最初的律典列出四種：最初是對首法（面對面進行的儀式），這適用於各種界限。現在暫且就伽藍（寺院）的加法來說，應該面對一位比丘，具足威儀地說：『大德（對僧人的尊稱）一心念，我比丘某甲，依靠某僧伽藍，在前三個月夏季安居，因為房舍破損需要修治（重複三遍）。』（出自《五分律》） 那個人回答說：『知道了，不要放逸。』回答說：『受持。』義加（補充說明）：依靠誰持律者？回答說：『依靠某律師。』告誡說：『有疑問應該去問。』如果依靠聚落（村莊）、林野等，更改之前的伽藍住處，按照名稱登記。料理修治根據具體情況而定，與過去愚昧的皇帝聚落不同。問：依靠寺...
【English Translation】 English version Such dwellings and bedding should be taken according to one's preference. First, give the room to the First Senior (the most senior monk in the monastery), then to the Second, Third, and so on down to the Junior (less senior monks). If there are any remaining, redistribute them starting from the Senior. If there are still any left, distribute them as before. Therefore, extra rooms can be used to accommodate visiting Bhikkhus (monks). If a Bhikkhu with bad conduct comes, he should not be given a room. Sometimes, someone receives a damaged room and is unwilling to accept it. The Buddha said that one should try one's best to repair it. Question: The distribution of food to the Sangha (monastic community) is equal for all, regardless of seniority. Why is the distribution of dwellings not the same, but rather left to the Senior to choose? Answer: Food can be equally blended into one, with the same taste, and can be offered to all directions (everywhere). However, the condition of dwellings and bedding varies, with some being good and some being bad, and their aesthetic appeal also differs. Moreover, since the time for distribution is not rushed, it is left to the Senior to choose. Question: If that is the case, why is there a system of mixed distribution for offerings and other items? If one has not seen the items, is the decision made by drawing lots (straws)? Answer: This is because the equal distribution of present items generally only involves one share. Therefore, a system of mixed distribution by drawing lots (straws) is established to obtain them. The Sangha (monastic community) cannot give rooms to Samaneras (novice monks). If the teacher says, 'Just give it to me, I will take care of it myself,' then it can be given. If there are many rooms, one person can be given two shares. Once given, it cannot be taken back. It can be said, 'It is not given for personal use, but for the purpose of managing (repairing) it.' If a room is given in spring or winter, it is equivalent to giving it twice. If a Senior comes, they should reside according to their seniority. If a room has already been given during the An居 (rain retreat), it should not be given again even if a Senior comes. If they are arranged to stay elsewhere, it should be handled according to the Four-Part Vinaya (rules of monastic discipline). After the An居 ends, guests should not be moved. If distributing dwellings, one should not distribute places where the Sangha gathers. If there is a separate room or a good cave, one should write one's name on it before summer, and remove the name and leave after the summer retreat. Regarding the practice of the Three Clear Knowledges (three kinds of clear insight), there are two aspects: first, establishing teachings to address conditions; second, applying rules to define boundaries. The initial Vinaya texts list four types: The first is the Confrontation Method (a ritual performed face-to-face), which applies to all boundaries. For now, let's consider the addition of the 伽藍 (monastery). One should face a Bhikkhu, with proper demeanor, and say: 'Venerable Sir (a respectful term for monks), with one-pointed mind, I, Bhikkhu so-and-so, relying on such-and-such Sangharama (monastery), am in the three-month summer An居 (rain retreat), because the dwelling is damaged and needs repair (repeat three times).' (From the Five-Part Vinaya) That person replies: 'Understood, do not be negligent.' The reply is: 'I will uphold it.' Meaning added (supplementary explanation): Relying on whom as the holder of the Vinaya? The reply is: 'Relying on such-and-such a Vinaya master.' The admonition is: 'If there are doubts, you should ask.' If relying on a village, forest, etc., change the previous Sangharama residence, and register it according to the name. Managing and repairing depends on the specific circumstances, unlike the ignorant emperor's village in the past. Question: Relying on a temple...
所以料理資具者。答修治僧房用通三世。前人料理得今受用。今復修理以補將來。若闕不修三世不續。問持律五種。定須何者。答四分云。春冬制依四種。一謂誦戒至三十。二至九十。三誦比丘戒本。四二部戒本。夏中多緣故須善通塞也。制依第五謂。廣誦二部律。所以須者。五分云。有比丘自不知律。又不依持律安居。夏中生疑又無問處。乃至佛言。往持律處安居。若房舍迮者聽近持律師。七日得往反處。于中安居。心念遙依有疑往問。若已結前夏遇緣破者。隨日結成。四分云。比丘夏中不依第五律師得波逸提。春冬不依突吉羅。中安居法。律有名無法。世中通用后安居法。然律列三時分明。三名顯別。準義三法不無。既明前後。中間例準(如缽量制上下定。中間不顯而知)。應云。我某甲比丘依某巖中三月夏安居(三說)。必用舊法理亦應成。后安居者於五月十六日。同前所對之法。唯改前置后之一字。二明心念者(律中無所依人可白。佛令心念)。當具儀至靈廟前。發願乞安隱修道等心念口言。我某甲依某僧坊前三月夏安居。房舍破修治故(三說)。住處多種。準前對首。若中若后亦隨二改。三明忘成。謂先要期此界。今從外來與本心境相應。雖忘開成。律云。忘不心念者若為安居故來便成安居。故知住人不入
開例。由本無心。必若有要。理在通限。外來為事不為修安。雖忘不開。以非為安故來也。四明及界與園。一腳入內明相即出。佛開為安。來者成余廣如疏。二明用法分齊。上四安居法約時通三位。約處通二界。約人通五眾。十誦。佛制五眾安居乃至沙彌尼等。四分亦爾。約法者。對首心念始終三十一日結。有閏六十一日。忘成及界人云。唯得前後二日。中間二十九日不得用。以初二法容預而作故。月一日結之。后二曲開。畏失前後故局一日。中間之日已不及前。何畏失后。故不開也。又云。唯在後夏一日。以佛開成有益。若不結者一夏便失。余隨憶作法。以時容預。並非聖言。以意用也。四夏中遇緣失不者。初明有難移夏。后受日逢難。初中四分云。二難。梵行者本時婦大童女淫女黃門伏藏。皆因人來欲誘調比丘。恐為凈行留難。二者鬼神惡賊毒蟲惡獸不得如意飲食醫藥及隨意使人。我若住此必為我命作留難。佛言聽去。準此結成者。從初去日即須勤覓安身處。若未得已來。雖經宿不破夏。以非輕心故。反前不覓即破安居。若得住處。夏法隨身亦不得無緣出界。便破夏也。結成後去本界無難亦不得反來。由已結夏成故。須有緣及法也。五分。食不足父母親戚苦樂等。若住恐失道意。聽破安居。十誦善見。若安居中有
【現代漢語翻譯】 現代漢語譯本 開例。由於本來沒有執著的心，如果一定要有所作為，道理在於通達界限。外來是爲了做事，而不是爲了修行安住。即使忘記了也不開許，因為以不執著為安住的緣故。四明（地名）以及邊界與園林，一隻腳踏入其中，明白相狀就出來了。佛陀開許是爲了安住。後來者成就了，其餘的廣泛內容如同疏文所說。二明（第二種說明）是關於用法的分界。上面所說的四種安居法，從時間上來說，貫通三位（指比丘、比丘尼、式叉摩那），從處所上來說，貫通兩個區域（指僧伽藍內和僧伽藍外），從人物上來說，貫通五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）。《十誦律》說，佛陀制定五眾安居，乃至沙彌尼等。《四分律》也是這樣。從法則上來說，通過對首法或心念法，始終三十一日結夏，有閏月則六十一日。忘記結夏以及邊界的人說，只能在前後兩天進行補救，中間二十九天不能用，因為最初的兩天允許預先準備。在每月一日結夏，後面的兩天稍微開許，是害怕失去前後時間的緣故，所以侷限在一天。中間的日子已經來不及補救前面的，為何還害怕失去後面的呢？所以不開許。又說，只能在后夏一日補救，因為佛陀開許補救是有益處的，如果不結夏，整個夏天就白白失去了。其餘的隨記憶作法，因為時間寬裕，並非聖言，而是隨意使用。《四分律》說，在夏安居中遇到因緣而失去安居的情況。首先說明有困難而轉移夏安居，後來接受日期時遇到困難。最初的情況，《四分律》說，有兩種困難。梵行者（指清凈修行的比丘）遇到本時婦（指以前的妻子）、大童女（指未成年女子）、黃門（指閹人）、伏藏（指隱藏的財寶），這些人或事物來引誘調戲比丘，恐怕會成為清凈修行的障礙。第二種是鬼神、惡賊、毒蟲、惡獸，以及不如意的飲食醫藥，和不能隨意使喚的人。『我如果住在這裡，一定會對我的生命造成障礙。』佛陀說，聽許離開。按照這個準則，結夏成就后，從最初離開的日子起，就必須勤奮尋找安身之處。如果還沒有找到，即使經過一夜也不算破夏，因為不是輕率的心。反過來，如果不尋找就破了安居。如果找到了住處，夏安居的法則就隨身，也不得無緣無故地出界，否則就破了夏安居。結夏成就后，離開本界沒有困難也不得返回，因為已經結夏成就了，必須要有因緣和法則才行。《五分律》說，食物不足、父母親戚有苦樂等，如果住在這裡恐怕會失去修道的意願，聽許破安居。《十誦律》、《善見律》說，如果在安居中
【English Translation】 English version Opening example. Originally, there is no attachment in the mind. If there must be something to do, the principle lies in understanding the limits. Coming from outside is for doing things, not for cultivating peaceful dwelling. Even if forgotten, it is not allowed, because taking non-attachment as peaceful dwelling is the reason. Siming (place name) and the boundary and garden, one foot stepping into it, understanding the appearance immediately comes out. The Buddha allows it for peaceful dwelling. Those who come later achieve it, and the rest of the extensive content is as the commentary says. The second explanation is about the boundaries of usage. The above four kinds of summer retreat practices, in terms of time, connect the three categories (referring to Bhikshus, Bhikshunis, and Siksamana); in terms of place, connect the two areas (referring to inside and outside the Sangharama); in terms of people, connect the five assemblies (Bhikshus, Bhikshunis, Siksamana, Sramaneras, and Sramaneris). The 'Ten Recitations Vinaya' says that the Buddha established the summer retreat for the five assemblies, even for Sramaneris and others. The 'Four Divisions Vinaya' is also like this. In terms of the rules, through the method of facing each other or the method of mindfulness, the summer retreat is concluded for thirty-one days, and sixty-one days if there is an intercalary month. Those who forget to conclude the summer retreat and the boundary say that they can only make amends in the two days before and after, and the twenty-nine days in between cannot be used, because the first two days allow for advance preparation. The summer retreat is concluded on the first day of the month, and the two days after are slightly allowed, fearing the loss of the time before and after, so it is limited to one day. The days in between are too late to make amends for the previous ones, so why fear losing the later ones? Therefore, it is not allowed. It is also said that it can only be made up on the last day of the summer, because the Buddha's allowance for making up is beneficial. If the summer retreat is not concluded, the entire summer will be lost in vain. The rest follow the method of remembering, because the time is ample, not the words of the sages, but used at will. The 'Four Divisions Vinaya' says that in the summer retreat, there are situations where the retreat is lost due to circumstances. First, it explains the transfer of the summer retreat due to difficulties, and later, encountering difficulties when receiving the date. In the initial situation, the 'Four Divisions Vinaya' says that there are two difficulties. A Brahmachari (referring to a Bhikshu practicing pure conduct) encounters his former wife, a young girl, a eunuch, or hidden treasures. These people or things come to seduce and tease the Bhikshu, fearing that they will become obstacles to pure practice. The second is ghosts, evil thieves, poisonous insects, evil beasts, and unsatisfactory food and medicine, and people who cannot be used at will. 'If I stay here, it will definitely cause obstacles to my life.' The Buddha said, allow them to leave. According to this principle, after the summer retreat is concluded, from the first day of leaving, one must diligently seek a place to settle down. If it has not been found yet, even if a night passes, it does not count as breaking the summer retreat, because it is not a frivolous mind. Conversely, if one does not seek, the summer retreat is broken. If a place to live is found, the rules of the summer retreat follow, and one must not leave the boundary without reason, otherwise the summer retreat is broken. After the summer retreat is concluded, one cannot return if there is no difficulty in leaving the original boundary, because the summer retreat has already been concluded, and there must be conditions and rules. The 'Five Divisions Vinaya' says that if food is insufficient, or parents and relatives have suffering and joy, etc., if one stays here, one fears that one will lose the intention to cultivate the Way, and it is allowed to break the summer retreat. The 'Ten Recitations Vinaya' and the 'Good View Vinaya' say that if in the summer retreat
緣移去無罪。不言得夏。四分亦爾。明瞭論。夏中有八難棄去無犯。疏云。人難者。親情及知識等誘引罷道或作惡也。梵行者。乃至住處多有博易往還。恐犯重罪。不云得夏。並云得去。摩夷云。移夏不破安居。四分衣法中。二處安居二處隨半受衣。十誦僧祇。命梵二難移夏二處安居。乃至自恣處取衣。破安居人不得衣分。準此無夏不成受衣。有受理應得夏。問遇緣出界。忘不受日經宿。破夏不。答諸部無文。五百問云。夏中忘不受七日出界行憶即悔者得。一坐中不得過三悔。過三悔不成歲(悔謂苦憶悔本忘心即應反界)。問因事出界。水陸道斷等難不得反界。失歲不。答律部無文。昔高齊十統諸律師共評並云得夏。問界外宿明相欲出。得會夏不。答準僧祇衣界。準得必須入頭手足等於界內。若外立不得。若依大界安居。戒場及余小界等。入中明相出破夏。若依大界外伽藍者。通往彼此二界不失(謂結夏在前結界在後者)。若依大界內伽藍者。出門破夏。小界亦爾。若相本通依大界不知二界相別者。隨本行處不失。皆謂與本心相違故。義張兩失。並緩依法界急隨房處而不得越界分齊。四分云。若前後安居見有二難。當白檀越求移去。若聽不聽俱應自去。破僧和僧律開去也。事移去。若聽不聽俱應自去。破僧和僧律開去
【現代漢語翻譯】 現代漢語譯本 因緣故移走，沒有罪過。不說得到夏臘。四分律也是這樣說。《明瞭論》中說，夏中有八難，捨棄離去沒有犯戒的罪過。疏中說，『人難』指的是親情以及知識等誘導阻止修行或者作惡。『梵行者』，乃至居住的地方多有博弈往來，恐怕會犯下重罪。不說得到夏臘，並且說可以離去。摩夷律中說，移動夏臘不破壞安居。四分律的衣法中，兩處安居，兩處可以隨半月受衣。十誦律、僧祇律中，命難、梵行難可以移動夏臘，兩處安居，乃至在自恣日取衣。破壞安居的人不得衣物分配。按照這個推斷，沒有夏臘就不能受衣。有受戒的道理，應該得到夏臘。 問：遇到因緣出界，忘記不受日，經過一夜，是否破夏？答：各部律中沒有相關條文。《五百問》中說，夏中忘記不受七日，出界行走，回憶起來就懺悔的，可以。一坐中不得超過三次懺悔，超過三次懺悔就不能成就歲臘（懺悔指的是痛苦地回憶起忘記的本心，就應該返回界內）。問：因為事情出界，水路道路斷絕等困難，不能返回界內，是否失去歲臘？答：律部沒有相關條文。以前北齊的十統諸位律師共同評議都說得到夏臘。問：在界外過夜，天亮時想要出去，可以參加結夏安居嗎？答：按照僧祇律的衣界，應該可以，必須進入頭、手、足等於界內。如果在外面站立則不可以。如果依據大界安居，戒場以及其他小界等，進入其中，天亮時出去就破夏。如果依據大界外的伽藍（僧伽藍摩，指寺院），可以通行於彼此兩個界，不失去夏臘（指的是結夏在前，結界在後者）。如果依據大界內的伽藍，出門就破夏。小界也是這樣。如果本來相通，依據大界，不知道兩個界的區別，隨著本來的行走之處，不失去夏臘。都是因為與本心相違背的緣故。義張律中說兩方面都失去，並且應該緩慢地依據法界，緊急時隨著房舍之處，而不得越過界限。四分律中說，如果前後安居，見到有二難，應當告訴檀越（檀越，指施主）請求移走。如果聽從或者不聽從，都應該自己離去。破壞僧團，和合僧團，律中允許離去。因為事情移走，如果聽從或者不聽從，都應該自己離去。破壞僧團，和合僧團，律中允許離去。
【English Translation】 English version Due to circumstances, moving away is not a transgression. It is not said to 'obtain summer'. The Dharmaguptaka Vinaya also states this. The Nyāyānusāra-śāstra says that during the summer retreat, there are eight difficulties; abandoning and leaving does not constitute a transgression. The commentary states that 'difficulties from people' refer to relatives and acquaintances who may entice one to abandon the path or commit evil deeds. 'Those practicing Brahmacharya' (brahmacārī, refers to one who practices celibacy), even in places of residence, often engage in gambling and frequent interactions, which may lead to committing serious offenses. It is not said to 'obtain summer', and it is said that one can leave. The Mahīśāsaka Vinaya states that moving the summer retreat does not break the varsa (rain retreat). In the Dharmaguptaka Vinaya's rules on robes, one can observe the varsa in two places, and in two places, one can receive robes after half a month. The Sarvāstivāda Vinaya and the Mahāsāṃghika Vinaya state that due to difficulties concerning life or Brahmacharya, one can move the varsa and observe the varsa in two places, and even take robes at the pravāraṇā (invitation) ceremony. Those who break the varsa are not entitled to a share of robes. According to this reasoning, without observing the varsa, one cannot receive robes. There is a principle of receiving precepts, so one should 'obtain summer'. Question: If one encounters circumstances to leave the boundary, forgets to receive the day's precepts, and spends the night outside, does this break the varsa? Answer: There is no such provision in the various Vinayas. The Five Hundred Questions states that if one forgets to receive the seven-day precepts during the varsa, leaves the boundary, and remembers to repent, it is permissible. One should not exceed three repentances in one sitting; exceeding three repentances does not complete the year (repentance refers to painfully recalling the forgotten original intention, and one should return to the boundary). Question: If one leaves the boundary due to circumstances, and encounters difficulties such as blocked land or water routes, and cannot return to the boundary, does one lose the varsa? Answer: There is no such provision in the Vinaya. In the past, the ten chief Vinaya masters of Northern Qi jointly commented that one still 'obtains summer'. Question: If one spends the night outside the boundary and wants to go out at dawn, can one participate in the varsa? Answer: According to the robe boundary in the Mahāsāṃghika Vinaya, it should be permissible, one must enter with one's head, hands, and feet within the boundary. If one stands outside, it is not permissible. If one observes the varsa based on a large boundary, and the sīmā (boundary) and other smaller boundaries are within it, entering within and going out at dawn breaks the varsa. If one relies on a sangharama (monastery) outside the large boundary, one can pass through both boundaries without losing the varsa (referring to establishing the varsa before establishing the boundary). If one relies on a sangharama within the large boundary, going out the door breaks the varsa. The same applies to small boundaries. If they are originally connected and one relies on the large boundary, and one does not know the difference between the two boundaries, one does not lose the varsa by following one's original path. This is all because it contradicts one's original intention. The Yi Zhang commentary says that both are lost, and one should slowly rely on the dharmadhātu (dharma realm), and in urgent situations, follow the place of residence, but one must not cross the boundary. The Dharmaguptaka Vinaya states that if one sees two difficulties before and after the varsa, one should inform the dānapati (donor) and request to move away. Whether they listen or not, one should leave on one's own. Breaking the sangha (community), harmonizing the sangha, the Vinaya allows one to leave. Because of circumstances, one moves away; whether they listen or not, one should leave on one's own. Breaking the sangha, harmonizing the sangha, the Vinaya allows one to leave.
也。事希故不出。二明得法有緣不來。四分受七日出界。為父母兄弟姊妹本二私通等。至意留之。過日不來得歲。若鬼神等水陸道斷盜賊虎狼諸難同前得成。準此難靜即還反界。因即停止破夏。僧祇夏中受日和僧。道行不得迂迴。直道而去。至彼中前和了。中后即還。若停住者準即破夏。五明迦提利法。因明解結界法。初中若四月十六日結者。至七月十五日夜分。盡訖名夏竟。至明相出。十六日後至八月十五日已來名迦提月。明瞭論云。本言迦絺那。為存略故但云迦提。此翻為功德(以坐夏有功五利賞德也)。廣如自恣后法。次明夏中解界法。人解有言破夏者。以佛令夏竟解結也。此妄引聖言。律云。安居竟應解界結界者。為諸界同受功德衣也。各舍通結同受共解別結。廣文如十誦。又疏中亦明本非為夏進不。古人云。安居不竟解界破夏者。亦可安居不竟自恣破夏。文兼二會須兩相通。若夏內解界。今言無妨。但結夏情限不同。故須分別。若本依大界安居。后解更結大者。無難依本處。有難準僧祇開之。若本依自然後結作法。若狹還依本。若寬同前二緣。二明受日法。夏中有緣故聽受日。必準聖言依法加受。妄自誑心受。而破夏虛損信施。可悲之甚。故委示焉。就中分三。一心念。二對首。三眾法。總分三別。一通料
簡。二緣是非。三依位解。初中三種受日有四不同。一對人不同。七日非僧。別人邊成。半月一月非別人法。唯僧得成。若互不得。十誦問。何處受七日。佛言界內。從誰受。從五眾受。二對界者。七日通二界。羯磨局作法可知。三先後者。若用羯磨受后更受七日得成。隨緣長短。不同古法唯前七日後方羯磨。問先得羯磨后隨緣七日者。何故羯磨云受過七日。答此言過者。道羯磨是過七日家法。非謂言已用七日竟言過也。四明相攝。若受七日用竟羯磨受者隨得。若七日未用或用未盡。更有異緣。或是七日過緣。更受半月者前法即謝。由羯磨法強攝故。不得一身二法相續用也。律云。不及七日還聽受十五日。今七日法在己。必有餘緣。故知前法壞也。若前羯磨受日。要須用盡方得受七日。比多有之。謂受一月不足。更請七日相貼滿三十七日用之。良不可也。二對緣進不。就中分八。初定緣是非者。凡受日緣務要是三寶請喚生善滅惡者聽往。若請喚為利三寶非法破戒有難。雖受不成。妄數為夏。計為年德。冒受利養。隨有結罪。善見云。自長己夏受施犯重。若為私己衣缽藥草如法悉成。若為治生覓利販賣生口牛畜等物。縱為三寶並破夏得罪。五百問云。治生破戒得財造佛得福不。答尚不免地獄。何況得福。薩婆多雲。治生
【現代漢語翻譯】 現代漢語譯本 簡。二緣是非。三依位解。首先討論第一種情況，即三種受日（七日、半月、一月）的不同，主要體現在四個方面：一對接受者不同。七日戒期不是僧眾專屬，在其他人那裡也能成立；半月和一月的戒期則不是其他人的法，只有僧眾才能成立。如果互相顛倒則不成立。《十誦律》中問：在何處可以接受七日戒期？佛說：在戒律規定的範圍之內。從誰那裡接受？從五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）那裡接受。 二是對戒律範圍的規定不同。七日戒期適用於兩種戒律範圍（僧伽界、羯磨界），羯磨局的作法是衆所周知的。 三是先後順序不同。如果先通過羯磨法接受戒期，之後再接受七日戒期，也是可以成立的，可以根據因緣長短來決定。這與古代的規定不同，古代是先守七日戒期，之後才能進行羯磨法。 問：如果先得到羯磨法，之後再根據因緣守七日戒期，那麼為什麼羯磨法中說已經受過七日戒期呢？答：這裡所說的『過』，是指羯磨法是超過七日戒期的更高層次的法，並不是說已經用過七日戒期了。 四是關於相互攝取。如果受了七日戒期並已用完，之後再通過羯磨法接受戒期，是可以的。如果七日戒期還沒用完，或者還沒用盡，又有其他因緣，或者是七日戒期已經過期，再接受半月戒期，那麼之前的七日戒期就失效了。這是因為羯磨法的效力更強，不允許一個人同時使用兩種戒期。律中說：如果時間不足七日，仍然可以接受十五日戒期。現在七日戒期還在自己身上，必定是有其他因緣，所以知道之前的法已經失效了。如果之前的羯磨法規定了戒期，必須要用盡才能接受七日戒期，這種情況很多。比如，受了一個月的戒期，但時間不夠，又請七日戒期來湊滿三十七日，這是非常不好的。 二是對因緣的進退。其中分為八個方面。首先確定因緣的是非：凡是接受戒期，必須是因為三寶的請喚，爲了生善滅惡才允許前往。如果請喚是爲了利益三寶，但做法不符合戒律，或者破戒，或者有困難，即使接受了戒期也不成立。如果虛假地計算夏臘（僧侶的年齡），冒充受戒以獲取利益供養，都會因此結罪。《善見律》中說，自己增長夏臘，接受供養，犯重罪。如果是爲了私人的衣缽、醫藥等，如法都是可以的。如果是爲了經營生計、謀取利益、販賣人口、牛畜等物，即使是爲了三寶，也會破壞夏臘，得到罪過。《五百問》中說，經營生計，即使是破戒得來的錢財用來建造佛像，能得到福報嗎？答：尚且不能免除地獄之苦，更何況得到福報。《薩婆多論》中說，經營生計
【English Translation】 English version Briefly. Second, the right and wrong of conditions. Third, understanding based on position. First, discussing the three types of Uposatha (seven-day, half-month, and one-month), there are four differences in receiving them: First, the difference in recipients. The seven-day observance is not exclusive to the Sangha; it can be established with others. The half-month and one-month observances are not for others; only the Sangha can establish them. If they are reversed, it is not valid. The Sarvastivada Vinaya asks: Where can one receive the seven-day observance? The Buddha said: Within the boundary of the Sangha. From whom does one receive it? From the five assemblies (bhikshus, bhikshunis, sikshamanas, sramaneras, and sramanerikas). Second, the difference in the scope of the boundary. The seven-day observance applies to two types of boundaries (Sangha boundary, Karma boundary). The procedure for the Karma assembly is well-known. Third, the difference in order. If one first receives the observance through Karma, and then receives the seven-day observance, it is still valid, and the length can be determined according to the circumstances. This differs from the ancient rule, where one first observed the seven-day observance before performing Karma. Question: If one first obtains Karma and then observes the seven-day observance according to circumstances, why does the Karma procedure say that one has already received the seven-day observance? Answer: The word 'already' here means that the Karma procedure is a higher-level practice that goes beyond the seven-day observance. It does not mean that one has already completed the seven-day observance. Fourth, regarding mutual inclusion. If one has received and completed the seven-day observance, and then receives the observance through Karma, it is permissible. If the seven-day observance has not been completed, or has not been fully utilized, and there are other circumstances, or if the seven-day observance has expired, and one then receives the half-month observance, the previous seven-day observance becomes invalid. This is because the Karma procedure has a stronger effect and does not allow one person to use two observances simultaneously. The Vinaya says: If the time is less than seven days, one can still receive the fifteen-day observance. Now that the seven-day observance is still with oneself, there must be other circumstances, so it is known that the previous practice has become invalid. If the previous Karma procedure stipulated the observance period, it must be fully utilized before one can receive the seven-day observance. There are many such cases. For example, if one receives a one-month observance but the time is not enough, and one asks for a seven-day observance to make up the thirty-seven days, this is very bad. Second, regarding the advancement or retreat of conditions. This is divided into eight aspects. First, determining the right and wrong of conditions: Whenever one receives the observance, it must be because of the invitation of the Three Jewels, and one is allowed to go in order to generate good and eliminate evil. If the invitation is for the benefit of the Three Jewels, but the practice does not comply with the precepts, or one breaks the precepts, or there are difficulties, even if one receives the observance, it is not valid. If one falsely calculates the Vassa (monastic age), pretending to be ordained in order to obtain benefits and offerings, one will incur offenses. The Samantapasadika says that increasing one's own Vassa and receiving offerings is a grave offense. If it is for personal robes, alms bowls, medicine, etc., it is all permissible if it is in accordance with the Dharma. If it is for managing a livelihood, seeking profit, selling people, cattle, etc., even if it is for the Three Jewels, it will violate the Vassa and incur offenses. The Five Hundred Questions say, if one manages a livelihood, even if the money obtained from breaking the precepts is used to build Buddha statues, will one gain merit? The answer is: One will not even be spared from the suffering of hell, let alone gain merit. The Sarvastivada Vinaya says that managing a livelihood
造佛不應禮拜等。廣如後文。就緣分五。一三寶境界緣。僧祇中為塔事。四分中佛法僧事。五分亦爾。準此若為大寺諸處緣者開之。若自受他雇畫造像寫經。及自經營佛像。或為俗人。縱為僧家佛事非法乞求。並是邪命破戒。不成得罪。二道俗病患生善滅惡為益彼而無為利。四分中受戒懺悔佈施等聽去。十誦問。為誰受七夜。佛言。為七眾興福設供懺悔受戒。問疑請法有病遭難。但使前見便生善滅惡應去。若遣使不遣使俱得受之。若中路聞死反戒八難起不應去。三父母大臣信樂不信樂俱聽。律文如此。余泛俗人生福信樂聽去。無信不聽。必有力生信。義應開往。四為求衣缽乃至藥草。若自病重不堪受日聽直去。不須受之。如上安居命難中說。今時有人為衣藥等多妄請日。準過知足戒。失三受三尚結捨墮。今則長財豐足而缺三衣。此乃舍製取聽。未隨佛化。必長財資具俱乏。準奪衣戒。直爾外乞藥草等物。亦謂自貧住處及即日往反處無者聽。若反上得辨。非緣不成。五為和僧護法。四分中有同界安居。因我故斗外界僧尼斗諍須我和滅聽直去。然和滅之相難知。約緣而受。不傷大理。律無正斷故。上五緣中律云。不應專為飲食故。除余因緣。衣缽藥草等是也。今有夏中多為乞麥。妄言為衣缽。縱為而乞律結正罪。或曲命別
【現代漢語翻譯】 現代漢語譯本 造佛像不應禮拜等等，詳細內容見後文。關於緣由，分為五類：一、三寶（佛、法、僧）境界之緣。在《僧祇律》中，是爲了塔寺之事；《四分律》中，是關於佛、法、僧之事；《五分律》也是如此。據此，如果爲了建造大寺廟等事宜，可以開許。如果自己接受他人僱傭繪畫佛像、抄寫經書，以及自己經營佛像，或者爲了世俗之人，即使是為僧家做法事，但以非法手段乞求，都是邪命（不正當的謀生方式）、破戒的行為，不會因此獲得功德。二、爲了道俗（出家和在家）病患生起善念、滅除惡念，爲了利益他們而不是爲了私利。《四分律》中，受戒、懺悔、佈施等事情可以前往。《十誦律》中問：『為誰受七夜？』佛說：『爲了七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）興福、設供、懺悔、受戒。』如果有人有疑問、請求佛法、生病遭遇災難，只要看見你就能生起善念、滅除惡念，就應該去。如果派遣使者或親自前往，都可以接受。如果在中途聽說有人去世、違反戒律、遭遇八難（沒有機會聽聞佛法的八種障礙），就不應該去。三、父母、大臣信奉或不信奉佛法，都可以前往。律文中是這樣說的。其餘泛泛的世俗之人，如果爲了生福、信奉佛法，可以前往；如果不信奉，就不允許前往。如果一定能使他們生起信仰，義理上應該允許前往。四、爲了求取衣缽乃至藥草。如果自己病重，無法忍受齋日，可以徑直前往，不需要接受齋日。如前面安居時遇到性命攸關的危難時所說。現在有些人爲了衣藥等物品，常常虛假地請求齋日，按照過分知足戒，失去三受（三種禪定中的感受），尚且會犯捨墮罪。現在則是長財豐足，卻缺少三衣，這是捨棄戒律的規定而取用允許的情況，沒有隨順佛的教化，必定導致長財和資具都缺乏。按照奪衣戒，直接向外乞求藥草等物品，也說是自己貧困，住處以及當日往返之處沒有這些東西，才允許。如果與上述情況相反，能夠自己解決，就不是正當的緣由。五、爲了和合僧團、守護佛法。《四分律》中有同界安居，因為我的緣故發生爭鬥，外界的僧尼發生爭鬥，需要我去調和，才允許前往。然而，調和滅諍的真實情況難以知曉，根據緣由而接受，不損害大的道理。律典中沒有明確的判斷。以上五種緣由中，律典說：『不應該專門爲了飲食的緣故前往，除了其他因緣，如衣缽、藥草等。』現在有人在夏季常常爲了乞討麥子，虛假地說爲了衣缽，即使是這樣乞討，按照戒律也會犯正罪，或者曲解戒律。
【English Translation】 English version Making Buddha images should not be worshipped, etc. Details are in the following text. Regarding the reasons (for leaving the monastic residence during the rainy season retreat), there are five categories: 1. Reasons related to the realm of the Three Jewels (Buddha, Dharma, Sangha). In the Saṃghika Vinaya, it is for matters concerning stupas; in the Dharmaguptaka Vinaya, it is about matters concerning the Buddha, Dharma, and Sangha; the Mahīśāsaka Vinaya is also similar. Based on this, if it is for the construction of large temples, etc., it can be permitted. If one accepts employment from others to paint Buddha images, copy scriptures, or manages Buddha images oneself, or if it is for laypeople, even if it is performing Buddhist rituals for monks but begging through illegitimate means, these are all ājīvika (wrong livelihood) and violations of precepts, and one will not gain merit from it. 2. For the sake of lay or ordained people who are sick, to generate good thoughts and eliminate evil thoughts, to benefit them without seeking personal gain. In the Dharmaguptaka Vinaya, going for ordination, repentance, almsgiving, etc., is permitted. The Sarvāstivāda Vinaya asks: 'For whom do you observe the seven-night retreat?' The Buddha said: 'For the seven assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, śikṣamāṇās, upāsakas, upāsikās) to generate blessings, make offerings, repent, and receive precepts.' If someone has doubts, requests the Dharma, is sick, or encounters difficulties, as long as seeing you can generate good thoughts and eliminate evil thoughts, you should go. Whether sending a messenger or going personally, both are acceptable. If one hears of someone's death, violation of precepts, or encounters the eight difficulties (eight obstacles that prevent one from hearing the Dharma) on the way, one should not go. 3. Parents and ministers, whether they believe in the Dharma or not, it is permissible to go. The Vinaya text states this. For other ordinary laypeople, if it is for generating blessings and believing in the Dharma, it is permissible to go; if they do not believe, it is not permitted. If one can definitely make them generate faith, it should be allowed in principle. 4. For seeking robes, bowls, or even medicinal herbs. If one is seriously ill and cannot endure the fasting day, one can go directly without observing the fasting day. As mentioned earlier when encountering life-threatening dangers during the rainy season retreat. Nowadays, some people often falsely request fasting days for the sake of robes and medicine. According to the precept of excessive contentment, losing the three sensations (feelings in the three dhyānas) would still result in a saṃghāṭiśeṣa offense. Now, with abundant wealth, they lack the three robes. This is abandoning the Vinaya's regulations and taking advantage of the permitted situations, not following the Buddha's teachings, which will inevitably lead to a lack of both wealth and resources. According to the precept of depriving robes, directly begging for medicinal herbs, etc., is also permitted if one says that one is poor and that one's residence and places within a day's return do not have these things. If the situation is the opposite and one can resolve it oneself, it is not a legitimate reason. 5. For harmonizing the Sangha and protecting the Dharma. The Dharmaguptaka Vinaya mentions residing within the same boundary, and if disputes arise because of me, or if monks and nuns from outside the boundary are fighting and need me to reconcile them, it is permissible to go. However, the true situation of harmonizing and extinguishing disputes is difficult to know, so accept based on the reasons, without harming the greater principles. There is no clear judgment in the Vinaya texts. Among the above five reasons, the Vinaya texts say: 'One should not go solely for the sake of food, except for other reasons such as robes, bowls, and medicinal herbs.' Nowadays, some people often beg for wheat during the summer, falsely claiming it is for robes and bowls. Even if begging in this way, one will commit a prāyaścittika offense according to the precepts, or distort the precepts.
情。令他請召皆不成也。律中諸請一一遣信別請。若父母餘人同十誦中。並不為己利故也。二對事離合。但使前是應法之緣隨為多少得合受日。如懺僧殘多罪同法。則文中具銜。應云今請七日法出界外為檀越請並佛事僧事等。還此安居也。三懸受者。若所為緣現牒事為。受必無實事。虛構成緣。或倚傍昔言。彷像未實輒便乞法。不成得罪。由事虛限濫日數妄置法。不相授故。四互用。謂為佛受七日夜用三日更有法事。便通余用故不得也。必有本緣。何爽通用。十誦中白余殘夜用。謂同是一事未了殘夜白用非謂異事。若本並因三寶事受。隨所互用並得。以俱有法故。若三寶事後生不是前緣。三寶及他雜緣並不開之。由本無心為受故。乃至為張家施物。受日後受施訖留受戒者亦不應住。以無法故。若一家通緣。準心應得。問此界內僧為別處三寶病人受日得不。答彌是生善故得。問僧次請者得受日不。答律制二請亦得通受。問得受他舍請受日不。答僧次應得。別請不合。以非施主元心故。五重受者。昔解。一夏之中開於三法。差此不成。今云。得重廣有徴難。如疏述也。但事緣如法無問多少一切通開。必是犯戒緣者一受不合。故律列二十餘緣。但云佛未聽我如是事去。不言不得重去。且約為事。信樂父母則有四重。況余雜請
【現代漢語翻譯】 情。令他請召皆不成也。（如果有人心懷私情，那麼他所請求的任何事情都不會成功。）律中諸請一一遣信別請。（在戒律中，所有的請求都應該通過送信的方式單獨提出。）若父母餘人同十誦中。並不為己利故也。（如果父母或其他人與《十誦律》中的規定相同，那麼這些請求都不是爲了自己的利益。） 二對事離合。但使前是應法之緣隨為多少得合受日。（第二種情況是關於事件的離合。只要之前的緣起是符合佛法的，無論多少都可以合併在一起接受『受日』。）如懺僧殘多罪同法。則文中具銜。應云今請七日法出界外為檀越請並佛事僧事等。還此安居也。（例如，懺悔僧殘罪等多種罪行，如果它們符合相同的佛法，那麼在文書中應該詳細說明。應該說：『現在請求七日法，出界外為檀越（dàn yuè，施主）請求，並進行佛事、僧事等，然後返回此處安居。』） 三懸受者。若所為緣現牒事為。受必無實事。虛構成緣。或倚傍昔言。彷像未實輒便乞法。不成得罪。（第三種情況是懸受。如果所為的緣起只是表面上的，實際上並沒有真實的事情發生，只是虛構了一個緣起，或者依賴過去的言語，模仿尚未實現的事情就請求佛法，那麼這是不成功的，並且會構成犯罪。）由事虛限濫日數妄置法。不相授故。（這是因為事情是虛假的，濫用了日期，隨意設定佛法，因此不被允許。） 四互用。謂為佛受七日夜用三日更有法事。便通余用故不得也。（第四種情況是互用。例如，爲了佛事接受了七日夜的『受日』，但只用了三天，然後又用於其他法事，這種通用是不允許的。）必有本緣。何爽通用。（必須有原本的緣起，否則為什麼可以通用呢？）十誦中白余殘夜用。謂同是一事未了殘夜白用非謂異事。（《十誦律》中說，剩餘的夜晚可以用來做同一件事，而不是說用來做不同的事情。）若本並因三寶事受。隨所互用並得。以俱有法故。（如果原本是因為三寶（sān bǎo，佛、法、僧）的事情而接受『受日』，那麼可以隨意互用，因為它們都符合佛法。）若三寶事後生不是前緣。三寶及他雜緣並不開之。由本無心為受故。（如果三寶的事情是後來發生的，而不是之前的緣起，那麼三寶和其他雜緣都不允許，因為原本沒有為此而接受『受日』。）乃至為張家施物。受日後受施訖留受戒者亦不應住。以無法故。（甚至爲了張家施捨的物品而接受『受日』，在接受施捨完畢后，留下受戒者也是不應該的，因為沒有佛法依據。）若一家通緣。準心應得。（如果是一家人的共同緣起，那麼根據心意應該是可以的。）問此界內僧為別處三寶病人受日得不。（問：這個界內的僧人為其他地方的三寶病人接受『受日』可以嗎？）答彌是生善故得。（答：這樣做更是爲了生善，所以是可以的。）問僧次請者得受日不。（問：按照僧團的順序請求的人可以接受『受日』嗎？）答律制二請亦得通受。（答：戒律規定，即使是兩次請求也可以通用接受。）問得受他舍請受日不。（問：可以接受其他施主的請求來接受『受日』嗎？）答僧次應得。別請不合。以非施主元心故。（答：按照僧團的順序是可以的，但如果是特別的請求則不合適，因為這不符合施主原本的心意。） 五重受者。昔解。一夏之中開於三法。差此不成。（第五種情況是重複接受。過去的解釋是，在一個夏季中開啟三種佛法，這是不被允許的。）今云。得重廣有徴難。如疏述也。（現在的說法是，可以重複接受，並且有廣泛的論證和困難，就像疏文中描述的那樣。）但事緣如法無問多少一切通開。（但是，只要事情的緣起符合佛法，無論多少都可以全部允許。）必是犯戒緣者一受不合。故律列二十餘緣。但云佛未聽我如是事去。不言不得重去。（如果是觸犯戒律的緣起，那麼一次接受也是不合適的。因此，戒律列出了二十多種緣起，只是說佛沒有允許我去做這樣的事情，並沒有說不允許重複去做。）且約為事。信樂父母則有四重。況余雜請（暫且約定這件事。如果信任和愛戴父母，那麼就有四重意義，更何況其他的各種請求呢？）
【English Translation】 Affection. Causing his requests and summons to be unsuccessful. In the Vinaya, all requests should be sent individually by letter. If parents or others are the same as in the Ten Recitation Vinaya, it is not for one's own benefit. Secondly, dealing with the separation and combination of events. As long as the previous cause is in accordance with the Dharma, regardless of the amount, it can be combined to receive the 'Uposatha Day'. For example, repenting of Sanghavasesa offenses and other similar offenses. Then the document should contain the full title. It should say: 'Now requesting the seven-day Dharma, going outside the boundary to request on behalf of the Dana donor, and performing Buddhist and Sangha affairs, etc., and then returning here for the rainy season retreat.' Thirdly, conditional acceptance. If the cause for which it is done is merely a superficial statement of the matter, and there is no real event, but a fabricated cause, or relying on past words, imitating something not yet realized, and then requesting the Dharma, it is unsuccessful and constitutes an offense. This is because the matter is false, the number of days is abused, and the Dharma is arbitrarily established, so it is not allowed. Fourthly, mutual use. For example, receiving the seven-day and night 'Uposatha Day' for Buddhist affairs, but only using three days, and then using it for other Dharma affairs, this general use is not allowed. There must be an original cause. Why should it be used generally? The Ten Recitation Vinaya says that the remaining nights can be used for the same matter, not for different matters. If it was originally received for the sake of the Three Jewels (Buddha, Dharma, Sangha), then it can be used mutually as desired, because they all conform to the Dharma. If the affairs of the Three Jewels arise later and are not the previous cause, then the Three Jewels and other miscellaneous causes are not allowed, because there was originally no intention to receive it for this purpose. Even if it is to receive the 'Uposatha Day' for the sake of offerings to the Zhang family, it is not appropriate to leave the one who received the precepts after the offerings have been received, because there is no Dharma basis for it. If it is a common cause for one family, then it should be allowed according to intention. Question: Can the Sangha within this boundary receive the 'Uposatha Day' for sick members of the Three Jewels in other places? Answer: It is even more for generating goodness, so it is allowed. Question: Can those who request in the order of the Sangha receive the 'Uposatha Day'? Answer: The Vinaya stipulates that even two requests can be accepted generally. Question: Can one receive the 'Uposatha Day' by accepting the request of other donors? Answer: It should be allowed in the order of the Sangha, but special requests are not appropriate, because it does not conform to the original intention of the donor. Fifthly, repeated acceptance. The former explanation was that opening three Dharmas in one summer was not allowed. The current saying is that repeated acceptance is possible and there are extensive arguments and difficulties, as described in the commentary. However, as long as the cause of the matter is in accordance with the Dharma, regardless of the amount, it is all allowed. If it is a cause of violating the precepts, then even one acceptance is not appropriate. Therefore, the Vinaya lists more than twenty causes, only saying that the Buddha did not allow me to do such a thing, but did not say that it is not allowed to do it repeatedly. Let's make an agreement on this matter. If there is trust and love for parents, then there are four layers of meaning, let alone other various requests.
頓便限局。五分。若有請無請須出界外。一切聽受七日。十誦中列多七夜緣已文云。若自為身。若為他身。若不遣使。若遣使。應去。聽一七夜不聽二七夜。謂一時雙牒二七日前後重用。若準和僧。似一事上不許重受。然彼有不請之文寬於四分。重受不開文非明瞭。理須通明。五百問云。受七日行不滿七日。還本界后更行。不須更受。滿七日已乃復重受。明瞭論中得受。疏解云。前請七日事了還至界內。第八日更請七日出界宿。此論真諦三藏翻中國親承此事。寧得自執一隅小見通壅三千佛化乎。余親聞見中國翻經三藏及中國來者云。佛滅度來無有立一夏三度受日法。隨事如法並開。余廣如疏鈔。六約事長短。縱令前事唯止一日二日皆須七日法。律云。不及即日還。聽受七日去。夏末一日在亦作七日法。立法楷定。作法應爾。若路近得還由緣經宿。亦須受日。七僧尼不同。四分尼律中開受七日不云多。僧祇尼無羯磨受日法。若塔事僧事遊行者受七日去。比有濫同僧法者。但令緣至三法受日。四分無文。僧祇明斷足是指歸。不勞別解。所以不同者。尼是女弱不假多游。入俗外化生善義少。但開七日亦濟別緣。八事訖不來成不者。由所牒緣謝。法亦無施。便失法也。即須反界。不反破夏。明瞭論云。請七日出界訖事竟不還。
【現代漢語翻譯】 現代漢語譯本 頓便限局（限制）。五分律規定，無論是否被邀請，比丘都必須離開僧團的界限。一切聽受七日法的行為，都以七日為限。《十誦律》中列舉了許多關於七夜緣（七日法因緣）的條文，其中提到：『如果爲了自己，或者爲了他人，無論是否派遣使者，都應該離開。允許接受一次七夜法，不允許接受兩次七夜法。』這意味著不能在一次性地同時申請兩次七夜法，前後重複使用。如果按照和僧（指僧團內部和諧）的原則，似乎同一件事情上不允許重複接受七日法。然而，《十誦律》中有關於未經邀請即可接受七日法的條文，比《四分律》更為寬鬆。關於重複接受七日法，律文中沒有明確說明是否允許，理應通盤考慮。五百問中提到：『接受七日法后，未滿七日就返回本界，之後再次外出，不需要再次接受七日法。如果已經滿了七日，那麼再次外出就需要重新接受七日法。』《明瞭論》中允許重新接受七日法。疏解中說：『之前申請的七日法事畢返回界內，第八天再次申請七日法出界住宿。』這部論是真諦三藏翻譯的，他親自經歷過這些事情。怎麼能固執於一隅之見，阻礙三千佛的教化呢？我親自聽聞中國翻譯經典的法師以及從中國來的人說：『佛陀涅槃以來，沒有設立一個夏季三次接受七日法的規定。』應該根據具體情況，如法開許。更多內容可以參考疏鈔。六、根據事情的長短來決定。即使之前的事情只持續了一天兩天，也必須接受七日法。律中說：『如果不能當天返回，允許接受七日法離開。』即使是夏季的最後一天，也要按照七日法來做。立法者應該楷定，作法也應該如此。如果路途近可以當天返回，因為有因緣需要過夜，也必須接受七日法。七、比丘和比丘尼不同。《四分律》尼律中允許接受七日法，但沒有說可以多次接受。僧祇尼律中沒有羯磨（儀式）接受七日法的規定。如果是爲了塔事或者僧事，可以接受七日法離開。現在有些比丘尼濫用與比丘相同的做法，只要有因緣就以三法接受七日法。《四分律》中沒有這樣的條文，《僧祇律》明確禁止，這才是正確的指引，不需要另外解釋。之所以不同，是因為比丘尼是女性，體質較弱，不適合過多遊走，進入世俗社會教化眾生的機會較少，所以只允許七日法，也足以應付特殊情況。八、事情結束后沒有返回，是否構成破夏（違反夏季安居的規定）？因為所申請的因緣已經結束，七日法也失去了效力，就失去了法的效力。必須返回界內，不返回就破夏。《明瞭論》中說：『申請七日法出界，事情結束后沒有返回。』
【English Translation】 English version The limit is fixed immediately (limitation). According to the Fivefold Vinaya, whether invited or not, a Bhikshu must leave the boundary of the Sangha. All acts of receiving the seven-day rule are limited to seven days. The 'Tenfold Vinaya' lists many clauses regarding the 'seven-night cause' (the cause for the seven-day rule), which mentions: 'If it is for oneself, or for others, whether sending a messenger or not, one should leave. It is permissible to receive the seven-night rule once, but not twice.' This means that one cannot apply for the seven-night rule twice simultaneously, using it repeatedly before and after. If according to the principle of harmony within the Sangha, it seems that one is not allowed to repeatedly receive the seven-day rule for the same matter. However, the 'Tenfold Vinaya' has a clause about receiving the seven-day rule without being invited, which is more lenient than the 'Fourfold Vinaya'. Regarding repeatedly receiving the seven-day rule, the Vinaya does not explicitly state whether it is allowed, and it should be considered comprehensively. The 'Five Hundred Questions' mentions: 'After receiving the seven-day rule, if one returns to the boundary before the seven days are over, and then goes out again, there is no need to receive the seven-day rule again. If the seven days have passed, then going out again requires receiving the seven-day rule again.' The 'Treatise on Clarity' allows receiving the seven-day rule again. The commentary says: 'After the matter for which the seven-day rule was requested is completed, one returns to the boundary, and on the eighth day, one requests the seven-day rule again to stay outside the boundary.' This treatise was translated by the Tripiṭaka Master Paramārtha, who personally experienced these matters. How can one stubbornly adhere to a narrow view and hinder the teachings of the three thousand Buddhas? I have personally heard Chinese masters who translated scriptures and those who came from China say: 'Since the Parinirvana of the Buddha, there has been no rule established for receiving the seven-day rule three times in one summer.' One should allow it according to the specific situation, in accordance with the Dharma. More details can be found in the commentary. Six, it depends on the length of the matter. Even if the previous matter only lasted one or two days, one must receive the seven-day rule. The Vinaya says: 'If one cannot return on the same day, one is allowed to receive the seven-day rule to leave.' Even on the last day of summer, one should follow the seven-day rule. The legislator should set an example, and the practice should be the same. If the journey is short and one can return on the same day, but there is a cause that requires staying overnight, one must also receive the seven-day rule. Seven, Bhikshus and Bhikshunis are different. The Bhikshuni Vinaya in the 'Fourfold Vinaya' allows receiving the seven-day rule, but does not say that it can be received multiple times. The Sarvāstivāda Bhikshuni Vinaya does not have a Karma (ritual) for receiving the seven-day rule. If it is for Stupa matters or Sangha matters, one can receive the seven-day rule to leave. Now some Bhikshunis abuse the same practices as Bhikshus, receiving the seven-day rule with three Dharmas whenever there is a cause. There is no such clause in the 'Fourfold Vinaya', the Sarvāstivāda Vinaya clearly prohibits it, and this is the correct guidance, no further explanation is needed. The reason for the difference is that Bhikshunis are women, physically weaker, and not suitable for traveling too much, and have fewer opportunities to enter secular society to teach sentient beings, so only the seven-day rule is allowed, which is sufficient to cope with special circumstances. Eight, if one does not return after the matter is completed, does it constitute breaking the summer retreat (violating the rules of the summer retreat)? Because the cause for which the application was made has ended, and the seven-day rule has also lost its effect, one loses the effect of the Dharma. One must return to the boundary, and not returning constitutes breaking the summer retreat. The 'Treatise on Clarity' says: 'One applies for the seven-day rule to leave the boundary, and does not return after the matter is completed.'
破安居得小罪。十誦明文不許往。僧祇意亦同之。三正加法。前明心念法。十誦五種人。謂獨住等心念受日。若界中有人堪來。不待心念不成。若待不得界。又無人具儀心生口言。我某甲比丘今受七日法出界外。為其事故還來此中安居(三說)。此謂無比丘開心念。若有沙彌者作念已告以事緣。今請七日出界。若了即還。汝知之。十誦令五眾受日五眾邊受。準此當衆相共作之。無者準前言造。其沙彌受日如下別法。二對首受法。應具儀對比丘言。大德一心念。我某甲比丘今受七日法出界外。為某事故還來此中安居(三說)。然心念對首二法諸部無文但開受法。相傳準羯磨白文。雖非佛說義準無失。若受七日未用。過七日用亦得。以本緣在故。若無法謝。不同七日藥彼已限滿病轉故失。若爾病住法應在。答由佛制定。如論云。服之七日堅病得消。問此請七日得兼夜不。答不得。以文云至第七日當還。不同十誦。彼以文中受七夜故。又不得改云七夜。以部別不同。亦不得秉四分羯磨用僧祇事訖。具如諸部別行法中。三明眾法。所為之緣同前通用。但令事是半月一月緣者方應羯磨。不同存單之人由不重受七日。事緣要必須訃。理無停止遂引七日令長。用一月羯磨。此自污心教有明罰。余同前釋。今加法中有四不同。二家羯磨
【現代漢語翻譯】 現代漢語譯本 破安居會得到小罪。 《十誦律》明確規定不允許離開安居地。 《僧祇律》的觀點也相同。 三種正確的加法（指受持七日法的三種方式）：第一種是心念法。 《十誦律》中提到五種人，即獨住者等，可以通過心念來受持七日法。 如果界內有人可以來，就不需要用心念，否則無法完成受法。 如果無法等待他人前來，且沒有人具備如法儀軌，則可以在心中默唸，口中說：『我某甲比丘，今受七日法，出界外，因為某事，還會回來此地安居。』（重複三遍）。 這指的是沒有比丘可以開心念的情況。 如果有沙彌，可以在心中默唸后告知緣由，說：『我現在請七日出界，事情結束后立即返回，你知曉此事。』 《十誦律》規定五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）可以受日，因此應當在眾人面前共同進行。 如果沒有其他人，則按照前面的方法進行。 沙彌受日的方法如下面的別法。第二種是對首受法。 應當如法儀軌地對比丘說：『大德，請一心念。 我某甲比丘，今受七日法，出界外，因為某事，還會回來此地安居。』（重複三遍）。 然而，心念和對首這兩種方法，在各部律典中沒有明確的條文，只是允許受法。 相傳是參照羯磨的白文。 雖然不是佛親口所說，但義理上沒有錯誤。 如果受了七日法但沒有使用，超過七日後使用也可以，因為最初的因緣還在。 如果沒有謝法，就不同於七日藥，因為七日藥的時間已滿，病也可能已經轉變，所以失效。 如果這樣，病還在，法也應該還在嗎？ 回答是，這是佛制定的。 如論中所說：『服用七日，頑固的疾病也能消除。』 問：請七日法可以包含夜晚嗎？ 答：不可以。 因為經文說『至第七日當還』，不同於《十誦律》，因為《十誦律》的經文中說的是受七夜。 也不得更改為『七夜』，因為各部律典不同。 也不得采用四分律的羯磨，來處理僧祇律的事情。 詳細內容可以參考各部律典的別行法。第三種是眾法。 所為的因緣與前面相同，可以通用。 只有當事情是半個月或一個月的因緣時，才應該進行羯磨。 不同於單獨受持的人，因為他們不會重複受七日法。 事情的因緣必須告知，不能無故停止，從而延長七日法的時間，使用一個月的羯磨。 這種行為是自己玷污內心，教中有明確的懲罰。 其餘的與前面的解釋相同。 現在加法中有四點不同，即二家羯磨（指不同律部的羯磨）。
【English Translation】 English version Breaking the summer retreat incurs a minor offense. The Sarvastivada Vinaya explicitly forbids leaving. The Mahasanghika Vinaya shares the same view. There are three correct ways of adding (referring to the three ways of upholding the seven-day rule): The first is the method of mental recitation. The Sarvastivada Vinaya mentions five types of people, such as those living alone, who can uphold the seven-day rule through mental recitation. If someone within the boundary can come, there is no need for mental recitation; otherwise, the upholding cannot be completed. If one cannot wait for someone to come and no one possesses the proper ritual, one can mentally recite and verbally say: 'I, Bhikshu so-and-so, now uphold the seven-day rule, leaving the boundary, and will return to this place for the summer retreat because of a certain matter.' (Repeat three times). This refers to situations where there is no Bhikshu who can initiate the mental recitation. If there is a Shramanera, they can mentally recite and then inform the reason, saying: 'I now request seven days to leave the boundary and will return immediately after the matter is completed. You should know this.' The Sarvastivada Vinaya stipulates that the five assemblies (Bhikshu, Bhikshuni, Shikshamana, Shramanera, Shramanerika) can receive the day, so it should be done together in front of the assembly. If there is no one else, follow the previous method. The method for a Shramanera to receive the day is as follows in the separate rules. The second is the method of receiving in front of another person. One should respectfully say to the Bhikshu: 'Venerable, please focus your mind. I, Bhikshu so-and-so, now uphold the seven-day rule, leaving the boundary, and will return to this place for the summer retreat because of a certain matter.' (Repeat three times). However, there are no explicit texts in the various Vinayas for the methods of mental recitation and receiving in front of another person; they only allow receiving the rule. It is traditionally based on the white text of the Karma. Although not spoken by the Buddha himself, there is no error in the meaning. If one has received the seven-day rule but has not used it, it can still be used after seven days because the original cause is still present. If there is no relinquishment of the rule, it is different from the seven-day medicine because the time for the seven-day medicine has expired, and the illness may have changed, so it becomes ineffective. If so, if the illness is still present, should the rule also still be present? The answer is that this is what the Buddha established. As stated in the treatise: 'Taking it for seven days can eliminate stubborn illnesses.' Question: Can requesting the seven-day rule include the night? Answer: No. Because the text says 'return on the seventh day,' which is different from the Sarvastivada Vinaya because the text in the Sarvastivada Vinaya says to receive seven nights. Nor can it be changed to 'seven nights' because the Vinayas of each school are different. One should also not use the Karma of the Dharmaguptaka Vinaya to handle matters of the Mahasanghika Vinaya. Detailed content can be found in the separate rules of each Vinaya. The third is the method of the Sangha. The reasons for doing so are the same as before and can be used universally. Only when the matter is for half a month or a month should Karma be performed. This is different from those who uphold it alone because they will not repeatedly receive the seven-day rule. The reason for the matter must be informed, and one cannot stop without reason, thereby extending the time of the seven-day rule and using a one-month Karma. This behavior is self-defilement, and there is a clear punishment in the teachings. The rest is the same as the previous explanation. Now there are four differences in the addition method, namely the Karma of the two schools (referring to the Karma of different Vinayas).
文相少見。第三光師所撰羯磨增加乞辭。舉世同行。事須略述。今正學宗並依律本。恐輒內乞辭增加羯磨。律云。如白羯磨法作。今既不如。即知非教。又諸部並無乞文。不得準著。止可隨其綱網順教誦之。問用舊羯磨受日得夏不。答應成歲。雖增加乞辭。而羯磨太宗無失。第四人依律出文云。大德僧聽。若僧時到僧忍聽。比丘某甲受過七日法。十五日出界外。為某事故還來此中安居。白如是。大德僧聽。比丘某甲受過七日法。十五日出界外。為某事故還來此中安居。誰諸長老忍僧聽。比丘某甲受過七日法。十五日出界外。為某事故還來此中安居者默然。誰不忍者說。僧已忍聽。比丘某甲受過七日法。十五日出界外。為某事故還來此中安居竟。僧忍默然。故是事如是持。其一月日法準前著之不得雙誦十五日者。三料簡雜相。若夏中熱極受日者多。同緣受者二人三人應一時羯磨。十誦開之。若依大界安居戒場及余小界內不成受日。以非本要心處故。若先無大界依伽藍結者。若后結二界。隨界受日併成。莫非所要地故。縱入戒場不破夏而離衣。若本結大界小於伽藍。便依伽藍而坐者。由佛制依界故。有者不成。受日不得。止得卻縮取于界相。余廣如疏。上是義決非文有之。
自恣宗要篇第十二(迦絺那衣法附)
【現代漢語翻譯】 現代漢語譯本： 文相（對文才出衆者的尊稱）很少見到。第三光師所撰寫的羯磨（Karma，業）增加了乞辭（請求詞）。舉世都這樣做。這件事需要略作陳述。現在正學宗（Zhengxue School）完全依據律本（Vinaya Pitaka，戒律），恐怕擅自在乞辭中增加羯磨。律中說：『如白羯磨法（formal act of declaration）運作。』現在既然不如法，就知道不合教義。而且各部律典都沒有乞文，不得以此為準。只能按照其綱要順應教義誦讀。問：用舊的羯磨受日（接受太陽）能否得夏（完成雨季安居）？答：應當算作一年。雖然增加了乞辭，但羯磨的根本宗旨沒有改變。第四人依據律典寫出文如下：『大德僧聽（Bhikkhu Sangha，比丘僧團）！若僧時到，僧忍聽（Sangha，僧團）！比丘某甲（Bhikkhu，比丘）受過七日法（seven-day rule），十五日出界外（boundary），因為某事返回此中安居。白如是（statement is made）。大德僧聽！比丘某甲受過七日法，十五日出界外，因為某事返回此中安居。哪位長老（Elder）認可僧聽，比丘某甲受過七日法，十五日出界外，因為某事返回此中安居的，請默然。誰不認可請說。僧已認可聽，比丘某甲受過七日法，十五日出界外，因為某事返回此中安居完畢。僧認可默然，所以此事就這樣執行。』其中一月日法（one-month rule）參照前面記載，不得重複誦讀十五日。三種情況需要加以區分：如果夏中天氣炎熱，接受太陽的人很多，因為同樣的原因接受太陽的二人或三人應該同時羯磨。《十誦律》（Dasa-bhāṇavāra-vinaya）允許這樣做。如果依據大界（great boundary）安居，在戒場（ordination platform）以及其他小界（small boundary）內不能接受太陽，因為這不是根本要用心的地方。如果先前沒有大界，依據伽藍（monastery）結界，如果之後又結了二界，隨著所結的界限接受太陽都有效，因為沒有不在必要的地方。即使進入戒場，也不會破夏（break the rains retreat）而離衣（leave the robe）。如果原本所結的大界小於伽藍，就依據伽藍而坐，因為佛陀制定要依據界限。有的認為這樣不行，接受太陽無效，只能退縮到界相處。其餘的詳細內容如疏文所述。以上是義理上的決斷，並非經文原文。
自恣宗要篇第十二（迦絺那衣法附）
【English Translation】 English version: Rarely seen is the 'Wen Xiang' (a respectful term for someone with outstanding literary talent). The Karma (Karma, action) composed by the Third Guang Shi (Third Guang Teacher) has added petitionary phrases (requests). The world follows this practice. This matter needs a brief explanation. Now, the Zhengxue School (Zhengxue School) completely relies on the Vinaya Pitaka (Vinaya Pitaka, monastic code), fearing to arbitrarily add Karma to the petitionary phrases. The Vinaya states: 'The procedure should follow the white Karma method (formal act of declaration).' Since it is not done according to the method now, it is known to be against the teachings. Moreover, there are no petitionary phrases in any of the Vinaya texts, so it should not be taken as a standard. It can only be recited according to its outline and in accordance with the teachings. Question: Can one attain the summer retreat (complete the rains retreat) by receiving the sun (accepting the sun) with the old Karma? Answer: It should be counted as one year. Although petitionary phrases have been added, the fundamental principle of the Karma has not been lost. The Fourth person, based on the Vinaya, writes the text as follows: 'Listen, Venerable Sangha (Bhikkhu Sangha, community of monks)! If it is the Sangha's time, may the Sangha (Sangha, monastic community) consent to listen! Bhikkhu so-and-so (Bhikkhu, monk) has undergone the seven-day rule (seven-day rule), and on the fifteenth day, went outside the boundary (boundary). Due to a certain reason, he has returned here to reside for the rains retreat. The statement is made (statement is made). Listen, Venerable Sangha! Bhikkhu so-and-so has undergone the seven-day rule, and on the fifteenth day, went outside the boundary. Due to a certain reason, he has returned here to reside for the rains retreat. Which Elder (Elder) approves of the Sangha listening, that Bhikkhu so-and-so has undergone the seven-day rule, and on the fifteenth day, went outside the boundary, because of a certain reason, he has returned here to reside for the rains retreat, let him be silent. Whoever does not approve, speak. The Sangha has approved listening, that Bhikkhu so-and-so has undergone the seven-day rule, and on the fifteenth day, went outside the boundary, because of a certain reason, he has returned here to reside for the rains retreat, is completed. The Sangha approves in silence, therefore, this matter is carried out in this way.' The one-month rule (one-month rule) should be recorded according to the previous record, and the fifteenth day should not be recited twice. Three situations need to be distinguished: If the weather is extremely hot during the summer retreat, and many people are receiving the sun, two or three people receiving the sun for the same reason should perform the Karma at the same time. The Dasa-bhāṇavāra-vinaya (Dasa-bhāṇavāra-vinaya) allows this. If one resides for the rains retreat based on the great boundary (great boundary), one cannot receive the sun within the ordination platform (ordination platform) and other small boundaries (small boundary), because this is not the fundamental place to focus the mind. If there was no great boundary previously, and the boundary was established based on the monastery (monastery), if two boundaries are established later, receiving the sun according to the established boundaries is valid, because there is no place that is not necessary. Even if one enters the ordination platform, one will not break the rains retreat (break the rains retreat) and leave the robe (leave the robe). If the originally established great boundary is smaller than the monastery, one should sit according to the monastery, because the Buddha established that one should rely on the boundary. Some believe that this is not valid, and receiving the sun is ineffective, one can only retreat to the boundary marker. The rest of the details are as described in the commentary. The above is a decision based on the meaning, not the original text of the sutra.
Chapter Twelve of the Essentials of Self-Surrender (with the Kathina Robe Dharma attached)
然九旬修道精練身心。人多迷己不自見過。理宜仰憑清眾垂慈誨示。縱宜己罪恣僧舉過。內彰無私隱。外顯有瑕疵。身口托於他人。故曰自恣。故摩得伽云。何故令自恣。使諸比丘不孤獨故。各各憶罪發露悔過故。以苦言調伏得清凈故。自意喜悅無罪故也。所以制在夏未者。若論夏初創集。將同期款九旬立要齊修出離。若逆相舉發。恐成怨諍。遞相訟及廢道亂業。故制在夏未者。以三月策修同住進業時竟云別各隨方詣。必有惡業自不獨宣。障道過深。義無覆隱。故須請誨。良有茲焉。故律聽安居竟自恣。毗尼母云。九十日中堅持戒律及修諸善皆不毀失行成皎潔。故安居竟自恣。此是自言恣他舉罪。非謂自恣為惡。此雖相顯。有無知者濫行。就中分三。一明緣集相應。二自恣方法。三雜明諸行。初中分二。前明時節。謂有閏月者。依閏安居七月十五日自恣。不依閏者。依摩得伽中數滿九十日自恣。若閏七月者。取前月自恣。非前夏安居者。過閏已數滿九十日自恣。二因諍增減自恣。如說戒中。三修道安樂。延日自恣。得至八月十五日。然律中但明十四日十五日自恣。及至急施衣中。次第增中。十六日自恣。增三中三日自恣。律云。安居竟自恣則七月十六日為定。律又云。僧十四日自恣。尼十五日自恣。此謂相依問罪
【現代漢語翻譯】 現代漢語譯本： 然九旬（三個月）修道，精進鍛鍊身心。人們常常迷惑于自身，不能自己看到自己的過錯。所以應該仰仗清凈的大眾，懇請他們慈悲教誨指示。即使是自己的罪過，也應該聽憑僧眾舉出。對內彰顯沒有私心隱瞞，對外顯露出自己的瑕疵。將身口託付給他人，所以叫做『自恣』。所以《摩得伽》（Matrika，論藏）中說：『為什麼要令自恣？』是爲了使各位比丘（Bhikkhu，佛教出家男眾）不感到孤獨。各自憶念自己的罪過，發露懺悔。用苦口良藥來調伏，從而得到清凈。自己內心喜悅，沒有罪過。所以制定在夏季結束時進行自恣。如果說在夏季開始時就聚集在一起，將要共同約定九旬（三個月）一起修行，立下誓言共同修習出離之道。如果互相揭發，恐怕會釀成怨恨爭鬥，互相訴訟，荒廢修行，擾亂事業。所以制定在夏季結束時進行自恣，是因為三個月共同策勵修行，同住一起精進修業，時間將盡，各自要前往不同的地方。必定會有自己沒有公開宣說的惡業，障礙修道的過失很深，道義上不應該隱瞞，所以需要請求教誨。確實有這個原因。所以律法允許安居結束時進行自恣。《毗尼母經》（Vinaya-matrika）中說：『九十天中堅持戒律，以及修習各種善行，都沒有毀壞喪失，行為純潔無瑕。』所以安居結束時進行自恣。這是自己說出自己的罪過，聽憑他人舉出自己的罪過，不是說自己放縱作惡。雖然互相揭示，但有無知的人濫用這種方法，其中分為三部分：一是說明因緣聚集相應，二是自恣的方法，三是雜明各種行為。首先第一部分分為兩部分：前面說明時節，如果有閏月，就按照閏月安居，在七月十五日進行自恣。沒有閏月，就按照《摩得伽》（Matrika，論藏）中的演算法，滿九十天進行自恣。如果閏七月，就取前一個月進行自恣。不是前夏安居的，過了閏月后，數滿九十天進行自恣。二是因爭端增減自恣，如說戒中。三是修道安樂，延長日期進行自恣，可以到八月十五日。然而律法中只說明十四日、十五日進行自恣，以及在緊急施衣中，依次增加，十六日進行自恣。增加三日中三日進行自恣。律法說：『安居結束時進行自恣，那麼七月十六日是確定的。』律法又說：『僧眾十四日自恣，尼眾十五日自恣。』這是說互相依靠，詢問罪過。 English version: During the ninety days (three months) of practicing the Way, one diligently refines body and mind. People are often deluded about themselves, unable to see their own faults. Therefore, one should rely on the pure assembly, earnestly requesting their compassionate teachings and guidance. Even if it concerns one's own offenses, one should allow the Sangha (community of monks) to point them out. Inwardly, this demonstrates no selfish concealment; outwardly, it reveals one's flaws. Entrusting one's body and speech to others, this is called 'Pravāraṇā' (self-surrender). Therefore, the Matrika (a section of the Abhidhamma Pitaka) says: 'Why is Pravāraṇā prescribed?' It is to prevent the Bhikkhus (Buddhist monks) from feeling lonely, to allow each to recall their offenses, confess, and repent. It is to use harsh words to subdue and attain purity, and to rejoice inwardly, being free from guilt. Therefore, it is prescribed at the end of the summer retreat. If it were to begin at the start of the summer gathering, when they are about to make a pact to practice together for ninety days, vowing to cultivate liberation together, mutual accusations might lead to resentment and strife, mutual lawsuits, abandoning practice, and disrupting activities. Therefore, it is prescribed at the end of the summer retreat because, after three months of mutual encouragement in practice, living together and diligently cultivating, the time is coming to an end, and each will go to different places. There will certainly be evil deeds that one has not publicly declared, and the faults that obstruct the Way are too deep to conceal. Therefore, one needs to request guidance. There is indeed this reason. Therefore, the Vinaya (monastic rules) allows Pravāraṇā at the end of the rainy season retreat. The Vinaya-matrika says: 'During the ninety days, upholding the precepts and cultivating various good deeds without destroying or losing them, the conduct becomes pure and flawless.' Therefore, Pravāraṇā is performed at the end of the rainy season retreat. This is about oneself speaking of one's own offenses and allowing others to point out one's offenses, not about indulging in evil. Although they reveal each other, there are ignorant people who abuse this method, which can be divided into three parts: first, explaining the appropriate conditions for assembly; second, the method of Pravāraṇā; and third, miscellaneous explanations of various practices. The first part is divided into two parts: the first explains the timing. If there is a leap month, then Pravāraṇā is performed on the fifteenth day of the seventh month, according to the leap month retreat. If there is no leap month, then Pravāraṇā is performed after ninety days, according to the calculation in the Matrika. If there is a leap seventh month, then Pravāraṇā is performed in the previous month. For those who did not observe the previous summer retreat, Pravāraṇā is performed ninety days after the leap month. The second is the increase or decrease of Pravāraṇā due to disputes, as in the recitation of precepts. The third is the peace and happiness of cultivation, extending the date of Pravāraṇā, which can be up to the fifteenth day of the eighth month. However, the Vinaya only specifies Pravāraṇā on the fourteenth and fifteenth days, and in the case of urgent robe offerings, it is increased sequentially to the sixteenth day. Increasing by three days within three days for Pravāraṇā. The Vinaya says: 'When Pravāraṇā is performed at the end of the rainy season retreat, then the sixteenth day of the seventh month is fixed.' The Vinaya also says: 'The Sangha performs Pravāraṇā on the fourteenth day, and the Bhikkhunis (Buddhist nuns) perform Pravāraṇā on the fifteenth day.' This means relying on each other and asking about offenses.
【English Translation】 English version: However, during the ninety days (three months) of practicing the Way, one diligently refines body and mind. People are often deluded about themselves, unable to see their own faults. Therefore, one should rely on the pure assembly, earnestly requesting their compassionate teachings and guidance. Even if it concerns one's own offenses, one should allow the Sangha (community of monks) to point them out. Inwardly, this demonstrates no selfish concealment; outwardly, it reveals one's flaws. Entrusting one's body and speech to others, this is called 'Pravāraṇā' (self-surrender). Therefore, the Matrika (a section of the Abhidhamma Pitaka) says: 'Why is Pravāraṇā prescribed?' It is to prevent the Bhikkhus (Buddhist monks) from feeling lonely, to allow each to recall their offenses, confess, and repent. It is to use harsh words to subdue and attain purity, and to rejoice inwardly, being free from guilt. Therefore, it is prescribed at the end of the summer retreat. If it were to begin at the start of the summer gathering, when they are about to make a pact to practice together for ninety days, vowing to cultivate liberation together, mutual accusations might lead to resentment and strife, mutual lawsuits, abandoning practice, and disrupting activities. Therefore, it is prescribed at the end of the summer retreat because, after three months of mutual encouragement in practice, living together and diligently cultivating, the time is coming to an end, and each will go to different places. There will certainly be evil deeds that one has not publicly declared, and the faults that obstruct the Way are too deep to conceal. Therefore, one needs to request guidance. There is indeed this reason. Therefore, the Vinaya (monastic rules) allows Pravāraṇā at the end of the rainy season retreat. The Vinaya-matrika says: 'During the ninety days, upholding the precepts and cultivating various good deeds without destroying or losing them, the conduct becomes pure and flawless.' Therefore, Pravāraṇā is performed at the end of the rainy season retreat. This is about oneself speaking of one's own offenses and allowing others to point out one's offenses, not about indulging in evil. Although they reveal each other, there are ignorant people who abuse this method, which can be divided into three parts: first, explaining the appropriate conditions for assembly; second, the method of Pravāraṇā; and third, miscellaneous explanations of various practices. The first part is divided into two parts: the first explains the timing. If there is a leap month, then Pravāraṇā is performed on the fifteenth day of the seventh month, according to the leap month retreat. If there is no leap month, then Pravāraṇā is performed after ninety days, according to the calculation in the Matrika. If there is a leap seventh month, then Pravāraṇā is performed in the previous month. For those who did not observe the previous summer retreat, Pravāraṇā is performed ninety days after the leap month. The second is the increase or decrease of Pravāraṇā due to disputes, as in the recitation of precepts. The third is the peace and happiness of cultivation, extending the date of Pravāraṇā, which can be up to the fifteenth day of the eighth month. However, the Vinaya only specifies Pravāraṇā on the fourteenth and fifteenth days, and in the case of urgent robe offerings, it is increased sequentially to the sixteenth day. Increasing by three days within three days for Pravāraṇā. The Vinaya says: 'When Pravāraṇā is performed at the end of the rainy season retreat, then the sixteenth day of the seventh month is fixed.' The Vinaya also says: 'The Sangha performs Pravāraṇā on the fourteenth day, and the Bhikkhunis (Buddhist nuns) perform Pravāraṇā on the fifteenth day.' This means relying on each other and asking about offenses.
。故制異日。及論作法。三日通用。克定一期。十六日定。若有難者。如五百問中。一月自恣。二明應人是非。若破夏不安居人雖不得歲以舉罪義通理必依眾恣僧治舉。四分云。若后安居人從前安居者自恣。住待日足。二明自恣方法分三。即三人也。就五人已上分四。一明僧集緣起。二五德自恣進不。三尼來請罪。四雜明略說諸事。初中要五僧已上得白差自恣。當鳴鐘集僧各在地上敷席而坐。以是互相舉過。處床慢相不絕故。律云。不得在座。不得在地。應離座自恣。五分云。好泥地布草座已而自恣。並偏袒右肩右膝著地合掌。初行水香汁浴籌唱數告令大同說戒。唯改說戒為自恣之辭。乃至沙彌等亦須集堂。以治舉義同。待唱出已方始得去。在別處行自恣法如別法明。二五德進不分二。初六人已上法。后五人法。初中分四。一簡人是非。二差法正式。三五德行事。四對座說之。儀式。初中四分律取具二五法者。謂不愛恚怖癡。知自恣不自恣。此名自恣五德。律文又差知時不以非時。如實不以虛妄。利益不以損減。桑耎不以粗穬。慈心不以瞋恚。此謂舉罪五德。意令和合無諍有罪非謬。欲使前人懺悔清凈美德外彰。故能勸喻離於懷惱。愍物與樂不欲非法故。所以差二人者。四分文不了。十誦僧祇中並差二人為法。五分中
二人已上乃至多人(謂僧多故更互息作)。三千威儀云。要差二人。為僧自恣竟自相向出罪。不得求餘人自恣。以餘人僧不差故。今行事者多有人人別差。此未通諸部。又差年少輕揵者。多不生善。十誦僧祇多差上座有德者。令下座來向上座自恣也。二加法差遣者。當上座差眾中二人具兩種五德者。不須喚來立前而作。此是別眾。往往而然。直在本座而坐。作羯磨者索欲問和。其欲法雲。大德僧聽。比丘某甲我受彼欲自恣。彼如法僧事與欲自恣。此律自恣開欲。不同他部。故重示之。作者知之。問和答云自恣羯磨。亦有通別。如上。應云。大德僧聽。若僧時到僧忍聽。僧差比丘某甲某甲作受自恣人。白如是。大德僧聽。僧差比丘某甲某甲作受自恣人。誰諸長老忍。僧差比丘某甲某甲作受自恣人者點然。誰不忍者說。僧已忍差。比丘某甲某甲作受自恣人竟。僧忍默然。故是事如是持。三五德行事法。差已即從座起。具儀至上座前。露地伸手內。作和白言。大德僧聽。今日眾僧自恣。若僧時到僧忍聽和合自恣。白如是。不應立作別眾不成。若差自恣人時。答云差受自恣人羯磨者。不得通用后法。至五德單白前和。答言單白和僧自恣羯磨。若如前答直爾通和二法。次明行草法。四分但云離座。不言草座。五分佈草而坐。明文
【現代漢語翻譯】 現代漢語譯本： 二人或多人（指僧侶人數眾多，可以輪流休息）。《三千威儀》中說，需要指派兩人，在僧團自恣結束后，互相懺悔出罪。不得要求其他人自恣，因為其他人沒有得到僧團的指派。現在執行事務的人，很多人是每個人單獨指派，這不符合各部的規定。而且指派年輕輕率的人，往往不能產生好的效果。《十誦律》、《僧祇律》大多指派上座（長老）有德之人，讓下座（年輕僧侶）來向上座自恣。二、加法指派：應當由上座指派僧團中具備兩種五德的人。不需要叫他們到前面來，這是別眾（不合規矩的僧團）。經常是直接在本座上坐著。作羯磨（僧事決議）的人索取同意並詢問是否和諧。其索取同意的說法是：『大德僧聽，比丘某甲我接受他的自恣，他如法地進行僧事並給予自恣。』此律中自恣允許索取同意，不同於其他部派，所以再次說明，作者要知道。詢問和諧的回答是『自恣羯磨』。也有通用和特別之分，如上所述。應該說：『大德僧聽，如果僧團時間已到，僧團允許，僧團指派比丘某甲、某甲作為接受自恣的人，白如是。』『大德僧聽，僧團指派比丘某甲、某甲作為接受自恣的人，哪位長老同意僧團指派比丘某甲、某甲作為接受自恣的人，請默然。誰不同意請說。』『僧團已經同意指派比丘某甲、某甲作為接受自恣的人完畢。僧團默然，所以此事就這樣執行。』三、五德行事法：被指派后立即從座位起身，具足威儀到上座前，露出右手，放在裡面，作和白說：『大德僧聽，今日眾僧自恣，如果僧團時間已到，僧團允許，和諧地進行自恣，白如是。』不應該站立著進行，這樣會成為別眾，不能成功。如果指派自恣人時，回答說『指派接受自恣人羯磨』的人，不得通用後面的方法。到五德單白前和，回答說『單白和僧自恣羯磨』。如果像前面那樣回答，就直接通用和二法。接下來闡明行草法。《四分律》只說離開座位，沒有說草座。《五分律》分佈草而坐，有明確的文字。 English version: Two or more people (meaning that there are many monks, so they can take turns resting). The 'Three Thousand Dignities' says that two people must be appointed to confess and expiate sins to each other after the Sangha's Pravāraṇā (self-surrender). It is not permissible to ask others for Pravāraṇā because the Sangha has not appointed them. Nowadays, many people who perform the procedure appoint each person individually, which is not in accordance with the rules of various Vinaya schools. Moreover, appointing young and frivolous people often does not produce good results. The 'Daśabhāṇavāra Vinaya' and 'Saṃghika Vinaya' mostly appoint senior and virtuous monks (Upādhyāya), so that junior monks come to the senior monks for Pravāraṇā. Second, the procedure for appointment: The Upādhyāya should appoint two people from the Sangha who possess the two kinds of five virtues. There is no need to call them forward; this is a separate assembly (irregular Sangha). This often happens, sitting directly in their seats. The person performing the Karma (Sangha resolution) asks for consent and inquires about harmony. The statement for seeking consent is: 'Venerable Sangha, listen. I, Bhikṣu (monk) so-and-so, accept his Pravāraṇā. He performs the Sangha's affairs lawfully and grants Pravāraṇā.' This Vinaya allows seeking consent for Pravāraṇā, which is different from other schools, so it is reiterated for the author to know. The answer to the inquiry about harmony is 'Pravāraṇā Karma'. There are also general and specific distinctions, as mentioned above. It should be said: 'Venerable Sangha, listen. If the Sangha's time has come, and the Sangha permits, the Sangha appoints Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā, I announce thus.' 'Venerable Sangha, listen. The Sangha appoints Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā. Which elders approve of the Sangha appointing Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā, please remain silent. Whoever does not approve, please speak.' 'The Sangha has already approved the appointment of Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā. The Sangha is silent, so this matter is carried out in this way.' Third, the procedure for the five virtues: After being appointed, immediately rise from the seat, with proper decorum, go before the Upādhyāya, expose the right hand, place it inside, and make the announcement of harmony, saying: 'Venerable Sangha, listen. Today the Sangha performs Pravāraṇā. If the Sangha's time has come, and the Sangha permits, harmoniously perform Pravāraṇā, I announce thus.' It should not be performed standing, as this would become a separate assembly and would not be successful. If, when appointing the Pravāraṇā person, the person answering says 'appointing the person to receive Pravāraṇā Karma', the subsequent method must not be used generally. To the five virtues, make a single announcement before harmony, answering 'single announcement and harmonious Sangha Pravāraṇā Karma'. If answering as before, then directly use both the general and harmonious methods. Next, clarify the method of walking on grass. The 'Four-Part Vinaya' only says to leave the seat, without mentioning a grass seat. The 'Five-Part Vinaya' spreads grass and sits, with clear wording.
【English Translation】 Two or more people (meaning that there are many monks, so they can take turns resting). The 'Three Thousand Dignities' says that two people must be appointed to confess and expiate sins to each other after the Sangha's Pravāraṇā (self-surrender). It is not permissible to ask others for Pravāraṇā because the Sangha has not appointed them. Nowadays, many people who perform the procedure appoint each person individually, which is not in accordance with the rules of various Vinaya schools. Moreover, appointing young and frivolous people often does not produce good results. The 'Daśabhāṇavāra Vinaya' and 'Saṃghika Vinaya' mostly appoint senior and virtuous monks (Upādhyāya), so that junior monks come to the senior monks for Pravāraṇā. Second, the procedure for appointment: The Upādhyāya should appoint two people from the Sangha who possess the two kinds of five virtues. There is no need to call them forward; this is a separate assembly (irregular Sangha). This often happens, sitting directly in their seats. The person performing the Karma (Sangha resolution) asks for consent and inquires about harmony. The statement for seeking consent is: 'Venerable Sangha, listen. I, Bhikṣu (monk) so-and-so, accept his Pravāraṇā. He performs the Sangha's affairs lawfully and grants Pravāraṇā.' This Vinaya allows seeking consent for Pravāraṇā, which is different from other schools, so it is reiterated for the author to know. The answer to the inquiry about harmony is 'Pravāraṇā Karma'. There are also general and specific distinctions, as mentioned above. It should be said: 'Venerable Sangha, listen. If the Sangha's time has come, and the Sangha permits, the Sangha appoints Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā, I announce thus.' 'Venerable Sangha, listen. The Sangha appoints Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā. Which elders approve of the Sangha appointing Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā, please remain silent. Whoever does not approve, please speak.' 'The Sangha has already approved the appointment of Bhikṣu (monk) so-and-so, so-and-so as the person to receive Pravāraṇā. The Sangha is silent, so this matter is carried out in this way.' Third, the procedure for the five virtues: After being appointed, immediately rise from the seat, with proper decorum, go before the Upādhyāya, expose the right hand, place it inside, and make the announcement of harmony, saying: 'Venerable Sangha, listen. Today the Sangha performs Pravāraṇā. If the Sangha's time has come, and the Sangha permits, harmoniously perform Pravāraṇā, I announce thus.' It should not be performed standing, as this would become a separate assembly and would not be successful. If, when appointing the Pravāraṇā person, the person answering says 'appointing the person to receive Pravāraṇā Karma', the subsequent method must not be used generally. To the five virtues, make a single announcement before harmony, answering 'single announcement and harmonious Sangha Pravāraṇā Karma'. If answering as before, then directly use both the general and harmonious methods. Next, clarify the method of walking on grass. The 'Four-Part Vinaya' only says to leave the seat, without mentioning a grass seat. The 'Five-Part Vinaya' spreads grass and sits, with clear wording.
依用。當於自恣前預覓干耎草。隨得多少人別一剪。安上座前。至五德和已。令年少次第行之。彼至上座前互跪授已乃至下座。大眾多者三五人助行之。各取已於座前敷之。若大德眾主為敷亦得(計是前辨不止臨時)。五德至上座前互跪告云。一切僧就草座偏袒右肩互跪合掌(依皆僧唱從之)。四明對僧自恣法。增一云。如來同僧坐于草座。告諸比丘。汝等各就草座。我欲受歲等。廣如新歲經中。次正對僧自恣法。其一五德至上座前大敷坐具互跪。第二五德至次座前立(此僧祇文)。四分云。若上座見五德來。即從座起互跪偏袒右肩合掌。一切僧即隨上座法。十誦云。五德是上座者。應加捉足之言。應作法言。太德一心念。眾僧今日自恣。我比丘某甲亦自恣。若見聞疑罪大德長老哀愍故語我。我若見罪。當如法懺悔(三說)。上座複本座。其五德至第三上座前立。彼第二五德在次座前立者。同上作法。如是展轉至於下座。隨其說訖還複本座。律開病者隨身所安(準此不病應訖自恣)。若二五德自恣者。僧祇五德各至本坐處應自恣。不得待僧竟然後自恣。即破十誦家法。若眾僧說已。五德至上座前告云。僧一心自恣。竟便如常禮退(十誦文也)。若五德及僧舉得六聚之罪。或自言伏首。僧當撿挍審實者。各依當篇治竟。
【現代漢語翻譯】 現代漢語譯本： 依照規定，應當在自恣（Pravāraṇā，僧團于雨季安居結束時舉行的儀式）前預先尋找柔軟的草。無論找到多少，都按照每人一份剪好，放在上座（長老）面前。等到五德（指五位德高望重的比丘）準備好后，讓年輕的比丘依次分發。他們到上座面前，互相跪著遞給上座，然後依次傳遞到下座。如果僧團人數眾多，可以有三到五個人幫忙分發。每個人拿到草后，在自己的座位前鋪開。如果由德高望重的眾主來鋪草也可以（這說明草是提前準備好的，而不是臨時準備的）。五德到上座面前，互相跪著稟告說：『全體僧眾已經準備好草座，請偏袒右肩，互相跪著合掌。』（按照慣例，僧眾會跟著唱誦）。 《四明對僧自恣法》中記載，《增一阿含經》中說：『如來和僧眾一起坐在草座上，告訴各位比丘：你們各自就座于草座，我將接受歲等。』詳細內容可以參考《新歲經》。接下來是正式面對僧眾進行自恣。首先，五德到上座面前，大方地鋪開坐具，互相跪下。然後，第二位五德站在次座（第二位長老）前（這是《僧祇律》的說法）。《四分律》中說：如果上座看到五德前來，就應該從座位上起身，互相跪下，偏袒右肩，合掌。全體僧眾都應該效仿上座的做法。《十誦律》中說：如果五德就是上座，應該加上『捉足』的環節。應該按照儀軌說：『大德，請一心念。眾僧今日舉行自恣。我比丘某甲也進行自恣。如果各位大德長老看到、聽到或懷疑我有罪，請慈悲地告訴我。如果我確實有罪，我將依法懺悔。』（重複三次）。上座回到自己的座位。五德到第三位上座面前站立。那位第二位五德站在次座前，也按照上述儀軌進行。就這樣依次傳遞到下座。說完之後，回到自己的座位。律中允許生病的比丘隨身安放草座（按照這個規定，沒有生病的比丘應該在自恣結束后再安放）。如果有兩位五德進行自恣，按照《僧祇律》，五德各自回到自己的座位處進行自恣，不能等到僧眾自恣結束后再進行自恣，否則就違反了《十誦律》的規定。如果眾僧已經說完，五德到上座面前稟告說：『僧眾一心自恣完畢。』然後像往常一樣行禮退下（這是《十誦律》的說法）。如果五德以及僧眾被揭發犯有六聚罪（指波羅夷、僧殘、偷蘭遮、波逸提、提舍尼、突吉羅六種罪），或者自己坦白認罪，僧眾應當進行調查覈實，然後按照相應的罪名進行處理。
【English Translation】 English version: According to the rules, before the Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat), one should prepare soft grass in advance. No matter how much is found, it should be cut into portions, one for each person, and placed in front of the Upādhyāya (senior monk). When the five virtues (referring to five virtuous and respected Bhikkhus) are ready, let the younger Bhikkhus distribute it in order. They go to the Upādhyāya, kneel to each other, and hand it over, then pass it down to the lower seats. If the Sangha is large, three to five people can help distribute it. After everyone receives the grass, they spread it in front of their seats. If the virtuous Sangha leader spreads the grass, that is also acceptable (this indicates that the grass is prepared in advance, not temporarily). The five virtues go to the Upādhyāya, kneel to each other, and report: 'The entire Sangha is ready with the grass seats, please bare the right shoulder, kneel to each other, and join palms.' (According to custom, the Sangha will follow the chanting). The 'Siming Dui Seng Zizi Fa' records that the 'Ekottara Agama Sutra' says: 'The Tathagata sits on the grass seat with the Sangha and tells the Bhikkhus: Each of you take your seats on the grass seats, and I will accept the year, etc.' Detailed content can be found in the 'New Year Sutra'. Next is the formal Pravāraṇā facing the Sangha. First, the five virtues go to the Upādhyāya, generously spread out the seat, and kneel to each other. Then, the second of the five virtues stands in front of the next seat (the second elder) (this is the saying of the 'Mahasanghika Vinaya'). The 'Dharmaguptaka Vinaya' says: If the Upādhyāya sees the five virtues coming, he should rise from his seat, kneel to each other, bare his right shoulder, and join palms. The entire Sangha should follow the practice of the Upādhyāya. The 'Sarvastivada Vinaya' says: If the five virtues are the Upādhyāya, the 'touching feet' step should be added. One should say according to the ritual: 'Venerable ones, please concentrate your minds. The Sangha is holding Pravāraṇā today. I, Bhikkhu so-and-so, am also holding Pravāraṇā. If you venerable elders see, hear, or suspect that I have committed a sin, please kindly tell me. If I have indeed committed a sin, I will repent according to the Dharma.' (Repeat three times). The Upādhyāya returns to his seat. The five virtues stand in front of the third Upādhyāya. The second of the five virtues stands in front of the next seat and performs the above ritual. This is passed down to the lower seats in turn. After speaking, return to your seat. The Vinaya allows sick Bhikkhus to place the grass seat with them (according to this rule, Bhikkhus who are not sick should place it after the Pravāraṇā is over). If two of the five virtues are holding Pravāraṇā, according to the 'Mahasanghika Vinaya', the five virtues should each return to their seats to hold Pravāraṇā, and should not wait until the Sangha's Pravāraṇā is over before holding their own, otherwise it violates the rules of the 'Sarvastivada Vinaya'. If the Sangha has finished speaking, the five virtues go to the Upādhyāya and report: 'The Sangha has completed the Pravāraṇā with one mind.' Then, as usual, salute and retreat (this is the saying of the 'Sarvastivada Vinaya'). If the five virtues and the Sangha are exposed to have committed one of the six groups of offenses (referring to the six kinds of offenses: Parajika, Sanghavasesa, Thullanissaya, Pacittiya, Patidesaniya, Dukkata), or confess their guilt, the Sangha should investigate and verify, and then deal with them according to the corresponding offense.
然後自恣。若別人舉罪。窮勘是非核其事情。無有虛濫者依律遮法治之。若事實是犯舉根不了。並反治謗罪(亦如眾網中)。五德舉過。無問虛實。由是僧差。加復具德縱舉成虛。三根容謬雖合推繩。情在離惡。故不入治限。不同別人僧不差遣輒爾陳過恐濫清人。又內無德。多不知時。反生諍本。何成安眾。故虛即結謗。若僧滿二十。隨所犯罪並得治之。若五人已上舉得出罪之事。則且白停。進不如四人法中說。三尼來請出過法。若無尼眾來。依常自恣。不須同說戒問尼有無。若尼來者。當自恣前語令在眼見不聞處立。眾僧自恣若至五三人。量時早晚令尼得還者。上座敕五德且住待尼自恣。當命之至僧中禮足已令說三事見聞疑等。如別法明。大眾良久默然。上座敕尼云。大眾上下各並默然。不云見罪者。良由尼等內無缺犯外得清凈。各精勤行道。謹慎如法自恣。至寺當傳此教告尼僧令知。余同尼法。此謂白日法。今時多在十四夜或十五夜自恣者。若尼明日來時鳴鐘集僧。不來者索欲。大眾集已。尼來僧中如常威儀請求三事。余同前示。問此非僧法。何須盡集索欲。答以尼依僧住。溥使舉罪。若一人不和則不成自恣。故律云。若僧不滿若不和合。則令問訊禮拜。不得如廣自恣法。處既有僧。通須舉治無濫。故須集之。僧
祇教誡中。本無羯磨法。亦令隨緣說欲訖。然後教誡。由是僧法。理不偏別。故今僧尼自恣同是僧法。準用不疑。五百問。夏末尼來受歲。若二尼已上得一尼不得。以尼獨行出界犯重罪故。四明略說雜行。言略說者。若有八難余緣。如說戒中明者。當量僧多少難來遠近等。若僧多時熱處所迮狹明相欲出等。當令五德於三五上座邊三說。已外眾僧一說便止。或一人受兩人自恣者。互跪須在中間左右取之。並須一說示令大眾聞知。律云。不得竊語自恣。今或兩五德雙頭一時各自恣者。此是非法。律中一時自恣鬧亂。佛令一一次第從上座自恣。十誦應從上座自恣。不得逆作次第及行行置人如益食法並超越總唱等。四分若賊等急難不可閑緩者。五德至上座前互跪白言。今有難事不得一說。當作羯磨各各三說。文云。大德僧聽。若僧時到僧忍聽。僧今各各共三語自恣。白如是。便各各相對人別三說。文同前法。難事轉近若欲再說一說。亦須單白。以此自恣不對五德。進不無由。故須羯磨令眾同聞。不類前略不須白告。以親對五德。多少量時。得自在故。四分六種略說。第六難事驚急開直爾去。二明難事結小界圓坐自恣。事既希少故不出之。上來明六人僧法。具述如上。次明五人眾法。恐濫行故簡異之。若界內五人者索欲不開。問
【現代漢語翻譯】 現代漢語譯本 在祇教誡（Ghi-jiao-jie，教導和勸誡）之中，本來就沒有羯磨法（Karma-fa，業力之法）。也應讓他們隨順因緣說完想說的話，然後進行教誡。因為這是僧團的規法，道理上不應有所偏頗。所以現在僧人和尼姑的自恣（Zi-zi，僧團在解夏時舉行的儀式）都是僧團的規法，可以依照使用，不必懷疑。《五百問》（Wu-bai-wen）中說，夏末尼姑來接受歲數，如果來的是兩個或兩個以上的尼姑就可以，一個尼姑不可以，因為尼姑獨自出行越界會犯重罪。四明律師的《略說雜行》（Lue-shuo-za-xing）中說，『略說』是指如果有八難（Ba-nan，八種障礙修行的境況）等其他因緣，就像《說戒》（Shuo-jie）中說明的那樣，應當衡量僧人的多少、困難的到來、距離的遠近等等。如果僧人很多，地方又熱又狹窄，天亮的時間快要到了等等，應當讓五德（Wu-de，五種美德的僧人）在三五個上座（Shang-zuo，資歷高的僧人）旁邊說三次。除此之外，眾僧說一次就可以停止。或者一個人接受兩個人自恣的情況，互相跪著，必須在中間左右進行，並且必須說一次，讓大眾聽到知道。《律》（Lu，戒律）中說，不得竊竊私語地自恣。現在如果兩個五德同時各自自恣，這是非法的。《律》中說，一時自恣會鬧亂，佛陀讓依次從上座開始自恣。《十誦律》（Shi-song-lu）中說，應當從上座開始自恣，不得顛倒次第，以及像益食法（Yi-shi-fa，分發食物的方法）那樣在隊伍中穿行放置食物，以及超越總唱等等。《四分律》（Si-fen-lu）中說，如果遇到賊等緊急情況，不能閑暇緩慢，五德到上座前互相跪著稟告說，『現在有困難的事情，不能說一次，應當作羯磨，各自說三次。』文書上說，『大德僧聽，如果僧眾時間到了，僧眾忍聽，僧眾現在各自共同說三次自恣。』稟告如上。便各自相對，分別說三次，文書內容與前面的方法相同。困難的事情變得緩和，如果想再說一次，也必須單獨稟告。用這種自恣方式不對五德，進退沒有理由，所以必須作羯磨，讓眾人都聽到。這與前面略說的情況不同，不需要稟告，因為是親自面對五德，可以根據多少衡量時間，所以可以自在。《四分律》中有六種略說，第六種是遇到困難的事情，驚慌緊急，直接離開。第二種是遇到困難的事情，結小界（Jie-xiao-jie，劃定的小範圍）圓坐自恣。因為事情很少見，所以沒有列出。上面說明了六人僧團的規法，詳細敘述如上。接下來說明五人眾的規法，恐怕出現濫用的情況，所以加以區分。如果在界內只有五個人，索欲（Suo-yu，徵求同意）不開。問
【English Translation】 English version Within the Ghi-jiao-jie (teachings and admonishments), there is fundamentally no Karma-fa (law of karma). They should also be allowed to speak their minds according to circumstances, and then be admonished. Because this is the Sangha's (monastic community) rule, it should not be biased in principle. Therefore, the Zi-zi (self-surrender ceremony held by the Sangha at the end of the summer retreat) of both monks and nuns is a Sangha rule, which can be followed without doubt. The 'Wu-bai-wen' (Five Hundred Questions) states that if a nun comes at the end of the summer to receive seniority, it is permissible if two or more nuns come, but not if only one nun comes, because a nun traveling alone beyond the boundary commits a serious offense. The Siming lawyer's 'Lue-shuo-za-xing' (Brief Explanation of Miscellaneous Practices) states that 'brief explanation' refers to situations where there are Ba-nan (eight difficulties hindering practice) or other causes, as explained in the 'Shuo-jie' (Precept Recitation). The number of monks, the arrival of difficulties, the distance, and so on, should be considered. If there are many monks, and the place is hot and cramped, and the time of dawn is approaching, the Wu-de (five virtuous monks) should speak three times beside three to five Shang-zuo (senior monks). Apart from this, the assembly of monks can stop after speaking once. Or, in the case of one person accepting the Zi-zi of two people, they must kneel facing each other in the middle, and it must be spoken once so that the assembly can hear and know. The 'Lu' (Vinaya, monastic code) states that one must not whisper the Zi-zi. Now, if two Wu-de simultaneously perform the Zi-zi separately, this is illegal. The 'Lu' states that simultaneous Zi-zi causes chaos, and the Buddha instructed that the Zi-zi should be performed in order from the Shang-zuo. The 'Shi-song-lu' (Sarvastivada Vinaya) states that the Zi-zi should be performed from the Shang-zuo, and the order should not be reversed, nor should food be placed in the line like the Yi-shi-fa (method of distributing food), nor should there be skipping or general chanting. The 'Si-fen-lu' (Dharmaguptaka Vinaya) states that if there is an emergency such as thieves, and there is no time to be leisurely, the Wu-de should kneel before the Shang-zuo and report, 'Now there is a difficult matter, and it is not possible to speak once, so a Karma (act of the Sangha) should be performed, and each should speak three times.' The document states, 'Venerable Sangha, listen. If the time has come for the Sangha, and the Sangha is willing to listen, the Sangha will now each speak the Zi-zi three times together.' The report is as above. Then each should face each other and speak three times separately, the document content being the same as the previous method. If the difficult matter becomes less urgent, and one wants to speak again, one must also report separately. This method of Zi-zi does not face the Wu-de, and there is no reason for advancement or retreat, so a Karma must be performed so that everyone can hear. This is different from the previous brief explanation, and there is no need to report, because one is personally facing the Wu-de, and one can measure the time according to the amount, so one can be at ease. The 'Si-fen-lu' has six kinds of brief explanations, the sixth being that if one encounters a difficult matter, is panicked and urgent, one leaves directly. The second is that if one encounters a difficult matter, one forms a small Jie-xiao-jie (demarcated small area) and sits in a circle to perform the Zi-zi. Because the matter is rare, it is not listed. The above explains the rules for a Sangha of six people, described in detail above. Next, the rules for a group of five people are explained, to prevent abuse, so they are distinguished. If there are only five people within the boundary, the Suo-yu (request for consent) is not opened. Question
和答已便白二差。一五德竟又重差第二人。不得牒二人一時同法。以所為人不入僧數故。取自恣時。一五德同前坐一五德展轉取自恣。若至坐處二人共說。余同前法。二四人已下至對首法。當盡界集。不得受欲。四人相對一人別說云。諸大德一心念。今日眾僧自恣。我比丘某甲清凈(三說)。餘人亦如上述之。若二人對首。唯云大德一心念。余辭同前。若犯波逸提已下罪者。莫問自言舉來並前懺已自恣。若犯四人已上偷蘭僧法。但入偷蘭說中乃至僧殘說中。以交無治罰之義。若準用十誦。白停后當待眾滿如法治之。不應礙自恣。四分說戒中。自犯罪。若告僧。恐妨說戒。令心念發露。已后得聞戒。既俱是凈行。眾法攝治功齊。準用無妨。理須牒其所犯。以眾不滿未得治之。餘者清凈。此中口陳。若不實者結罪。隨犯三波逸提。不同說戒默妄隨罪結告也。若一人法者。律云。當往說戒處掃灑敷坐。具盛水器舍羅等待客比丘。若無來者。應至塔廟前具修威儀心生口言。今日眾僧自恣。我比丘某甲清凈(三說)。若犯輕突吉羅。心念懺已自恣。若犯故作吉羅已上。無治罰義及以發露。則不應自恣之法。余依前。三大明雜相。問對僧自恣云見罪懺悔。對首心念皆云清凈者何。答僧中通有治舉之義。加法容得具足。別人雖有治舉
【現代漢語翻譯】 現代漢語譯本： 和合已畢，便由兩位有資格的五德（指戒臘、持戒、多聞、智慧、能辯）比丘輪流主持自恣。如果已經差遣了一位五德比丘，又重複差遣第二個人，是不允許的。因為被差遣的人不屬於僧團的正式成員。在進行自恣時，一位五德比丘像之前一樣坐著，然後由另一位五德比丘輪流主持自恣。如果到就座的地方時，有兩個人一起說，其餘的都和之前的方法一樣。如果是四人或以下，直到對首法，應當在整個界限內集合。不允許接受同意。四個人相對而立，一個人單獨說：『諸位大德，請一心念，今日僧團自恣，我比丘某甲清凈。』（重複三次）。其餘的人也像上面說的那樣做。如果是兩個人相對而立，只說：『大德，請一心念。』其餘的言辭和之前一樣。如果犯了波逸提（一種罪名）及以下的罪，無論自己說出來還是被別人舉發，都一併懺悔後進行自恣。如果犯了四人及以上的偷蘭（一種罪名）僧法，只要在偷蘭的陳述中，乃至僧殘（一種罪名）的陳述中即可，因為沒有懲罰的意義。如果按照《十誦律》，在白告停罪后，應當等待僧眾人數足夠，依法進行懲治，不應該妨礙自恣。在《四分律》的說戒中，如果自己犯罪，如果告訴僧眾，恐怕會妨礙說戒，就讓其在心中發露，之後再聽戒。既然都是清凈的行為，僧團的攝受和懲治的功用是一樣的，準用沒有妨礙。理應記錄他所犯的罪，因為僧眾人數不足，無法進行懲治，其餘的人是清凈的。這裡是口頭陳述，如果不真實，就會犯戒，隨所犯的罪結三波逸提罪，這和說戒時默妄隨罪結告不同。如果是一個人的情況，律中說：應當前往說戒的地方，打掃乾淨，鋪設座位，準備好盛水的器具、舍羅等，等待來訪的比丘。如果沒有人來，應當到塔廟前，具足威儀，心中想著，口中說著：『今日僧團自恣，我比丘某甲清凈。』（重複三次）。如果犯了輕微的突吉羅（一種罪名），在心中懺悔後進行自恣。如果犯了故意所為的突吉羅及以上的罪，沒有懲罰的意義以及發露，就不應該進行自恣。其餘的依照之前的方法。三大明雜相。問：對僧自恣時說『見罪懺悔』，對首和心念都說『清凈』，這是為什麼？答：僧團中有共同的懲治和舉發的意義，加上僧團的加法，容許具足。別人雖然有懲治和舉發 的意義
【English Translation】 English version: When the harmony is complete, two qualified Bhikkhus (monks) with the five virtues (referring to seniority, adherence to precepts, extensive learning, wisdom, and eloquence) should be alternately appointed to preside over the Pavarana (self-surrender ceremony). If one Bhikkhu with the five virtues has already been appointed, it is not permissible to repeatedly appoint a second person. This is because the person being appointed is not a formal member of the Sangha (monastic community). When conducting the Pavarana, one Bhikkhu with the five virtues sits as before, and then another Bhikkhu with the five virtues alternately presides over the Pavarana. If two people speak together when arriving at the seating place, the rest is done in the same way as before. If there are four or fewer people, up to the method of facing each other, they should gather within the entire boundary. It is not permissible to accept consent. Four people stand facing each other, and one person says separately: 'Venerable ones, please pay attention with one mind, today the Sangha is holding the Pavarana, I, Bhikkhu (name), am pure.' (Repeat three times). The rest of the people do as described above. If two people stand facing each other, they only say: 'Venerable one, please pay attention with one mind.' The rest of the words are the same as before. If one has committed a Patittiya (an offense) or a lesser offense, whether one confesses it oneself or is accused by others, one should confess it all together and then perform the Pavarana. If one has committed a Thullaccaya (an offense) Sangha offense involving four or more people, one only needs to state it in the Thullaccaya statement, or even in the Sanghadisesa (an offense requiring initial and subsequent meetings of the Sangha) statement, because there is no meaning of punishment. If according to the 'Ten Recitations Vinaya', after announcing the suspension of the offense, one should wait until there are enough members of the Sangha to punish it according to the law, and should not hinder the Pavarana. In the 'Four Divisions Vinaya's' recitation of precepts, if one commits an offense oneself, if one tells the Sangha, fearing that it will hinder the recitation of precepts, one should let it be revealed in one's heart, and then listen to the precepts. Since both are pure actions, the functions of the Sangha's acceptance and punishment are the same, so it is permissible to apply it without hindrance. One should record the offense he committed, because there are not enough members of the Sangha to punish it, and the rest of the people are pure. Here is an oral statement, if it is not true, one will commit an offense, and the offense of three Patittiyas will be incurred according to the offense committed, which is different from the silent false accusation in the recitation of precepts. If it is the case of one person, the Vinaya says: One should go to the place where the precepts are recited, sweep and clean it, lay out the seats, prepare the water containers, the Shera (a kind of cloth), etc., and wait for the visiting Bhikkhus. If no one comes, one should go to the pagoda or temple, be fully dignified, think in one's heart, and say in one's mouth: 'Today the Sangha is holding the Pavarana, I, Bhikkhu (name), am pure.' (Repeat three times). If one has committed a minor Dukkata (an offense), one should confess it in one's heart and then perform the Pavarana. If one has committed an intentional Dukkata or a greater offense, there is no meaning of punishment or disclosure, so one should not perform the Pavarana. The rest is according to the previous method. The three great Ming miscellaneous aspects. Question: When performing Pavarana to the Sangha, one says 'seeing offenses and repenting', but when facing each other and thinking in one's heart, one says 'pure', why is this? Answer: The Sangha has the common meaning of punishment and accusation, and with the addition of the Sangha's addition, it is permissible to be complete. Although others have the meaning of punishment and accusation
。攝治未能得盡故。但言清凈舉心應僧。問自恣竟得說戒不。答依明瞭論。先說戒后自恣。四分云。自恣即是說戒。問自恣得在未受具戒人前作不。答律中令至不見不聞處作羯磨自恣。若不肯避去。僧自至不見聞處作之。律中若別人及僧自恣已更有客來。若少告清凈等。多更為說。若二人作法已更有三人。僧法自恣。二人來者還同對首。如前所明。問十五日自恣已得出界不。答不得。破夏離衣由夜分未盡故。受日至七月十五日滿者。亦須反界。以夜不得法。文云及七日還。問此界安居余處自恣得不。答僧祇不得結罪。問前安居人自恣竟夏分得物。后安居人得不。答律令受物。餘日應足令滿。若分房舍臥具。亦聽為未來故受。問一說二說自恣無難緣成不。答不成。律中六群比丘一說二說竊語疾疾語。不往自恣處。往而不坐。或不說。佛並判不應。四分云年少比丘不知自恣法者。和尚阇梨教詔。猶故忘不憶。使受自恣者教。若復忘。應共句句說。年少如此委示。老者云何。答云。亦同年少之法。故律中阿難攝眾無法。迦葉訶言年少。阿難言。我今頭白。何故名年少。答云。汝不善察事。同年少。老年愚法豈不例之。問界中前後安居自恣云何。答云。從安居多者自恣等。問安居竟須離本處不。答律云。安居竟不去犯罪。毗尼
【現代漢語翻譯】 現代漢語譯本 攝受和治理還未達到完全的程度，所以只說清凈，舉心應和僧眾。問：自恣完畢后可以誦戒嗎？答：依照《明瞭論》，先誦戒后自恣。《四分律》說：自恣就是誦戒。問：可以在未受具足戒的人面前作自恣嗎？答：律中要求到不見不聞的地方作羯磨（karmā，業，行動）自恣。如果他不肯避開，僧眾自己到不見不聞的地方作。律中說，如果別人或僧眾自恣完畢后，又有客人來，如果人數少，就告知清凈等；如果人數多，就重新為他們說。如果兩個人作法完畢后，又有三人來，僧眾的自恣法，這兩個人還如同對首（面對面）。如前面所說明的。問：十五日自恣完畢后可以出界嗎？答：不可以。因為破夏（結束夏季安居）和離衣（離開僧衣）是因為夜分未盡的緣故。從受日至七月十五日滿的，也必須返回界內。因為夜晚不得作法。經文說及七日還。問：在此界安居，在其他地方自恣可以嗎？答：《僧祇律》不允許，會結罪。問：先前安居的人自恣完畢，在夏分得到物品，後來安居的人可以得到嗎？答：律令允許接受物品。剩餘的日子應該足夠令其圓滿。如果分配房舍臥具，也允許爲了未來而接受。問：一說、二說自恣，沒有困難的因緣，能成就嗎？答：不能成就。律中說，六群比丘一說、二說，竊竊私語，快速說話，不前往自恣處，前往而不坐，或者不說。佛都判決為不應。 《四分律》說，年少的比丘不知道自恣法，和尚（upādhyāya，親教師）和阇梨（ācārya，軌範師）教導，仍然忘記不記得，讓已經受過自恣的人教導。如果又忘記，應該共同一句一句地說。年少者如此詳細地教導，年老者怎麼樣呢？答：說：也同年少者的方法。所以律中阿難（Ānanda，慶喜）攝眾沒有方法，迦葉（Kāśyapa，飲光）呵斥說年少。阿難說：我現在頭髮都白了，為什麼說我年少？答：說：你不善於觀察事情，同年少者。老年人愚昧於佛法，難道不也是同樣的道理嗎？問：界內前後安居，自恣怎麼樣？答：說：從安居時間多的人開始自恣等。問：安居完畢必須離開原來的地方嗎？答：律中說：安居完畢不去會犯罪。《毗尼（Vinaya，律）》
【English Translation】 English version Because the embracing and governing are not yet fully attained, it only speaks of purity, and the mind should respond in harmony with the Sangha. Question: After the Pravāraṇā (self-surrender ceremony), can the precepts be recited? Answer: According to the Nyāyānusāra-śāstra, the precepts are recited before the Pravāraṇā. The Dharmaguptaka-vinaya says: Pravāraṇā is the recitation of the precepts. Question: Can Pravāraṇā be performed in front of those who have not received the full monastic precepts? Answer: The Vinaya requires that the Karma (action) of Pravāraṇā be performed in a place where it cannot be seen or heard. If he refuses to leave, the Sangha itself goes to a place where it cannot be seen or heard to perform it. The Vinaya says that if others or the Sangha have completed the Pravāraṇā, and more guests arrive, if the number is small, they are informed of the purity, etc.; if the number is large, it is repeated for them. If two people have completed the Dharma, and three more arrive, the Sangha's Dharma of Pravāraṇā, these two are still like facing each other. As explained earlier. Question: After the Pravāraṇā on the fifteenth day, can one leave the boundary? Answer: No. Because breaking the Vassa (rain retreat) and leaving the robes are due to the fact that the night has not yet ended. Those who have completed from the day of acceptance until the fifteenth day of the seventh month must also return to the boundary. Because the Dharma cannot be performed at night. The text says to return by the seventh day. Question: Can one dwell in this boundary and perform Pravāraṇā in other places? Answer: The Mahāsaṃghika-vinaya does not allow it, it will incur offenses. Question: If those who dwelt earlier have completed the Pravāraṇā and obtained items during the Vassa, can those who dwelt later obtain them? Answer: The Vinaya allows the acceptance of items. The remaining days should be sufficient to complete it. If distributing rooms and bedding, it is also allowed to accept for the future. Question: Can the Pravāraṇā be accomplished by speaking once or twice, without difficult conditions? Answer: It cannot be accomplished. The Vinaya says that the Group of Six monks spoke once or twice, whispered, spoke quickly, did not go to the place of Pravāraṇā, went but did not sit, or did not speak. The Buddha judged them all as inappropriate. The Dharmaguptaka-vinaya says that if young monks do not know the Dharma of Pravāraṇā, the Upādhyāya (preceptor) and Ācārya (teacher) teach them, but they still forget and do not remember, let those who have already received Pravāraṇā teach them. If they forget again, they should say it together word by word. The young ones are taught in such detail, what about the old ones? Answer: It is said: It is also the same method as the young ones. Therefore, in the Vinaya, Ānanda (Joyful One) did not have a method of embracing the Sangha, and Kāśyapa (He Who Drinks Light) scolded him, saying he was young. Ānanda said: My hair is now white, why do you say I am young? Answer: It is said: You are not good at observing things, like the young ones. Are not the old ones who are ignorant of the Dharma also the same? Question: How is the Pravāraṇā for those who dwell before and after within the boundary? Answer: It is said: Start the Pravāraṇā from those who have dwelt for a longer time, etc. Question: Must one leave the original place after completing the Vassa? Answer: The Vinaya says: It is an offense to not leave after completing the Vassa. Vinaya (Discipline)
母云。比丘安居已。應移余處。若有緣不得去不犯。若緣無者。出界一宿還來不犯。五分安居已不去。一宿者墮。若不作限請。若非受請處得住。增一云。告諸比丘。恒一處止有五非法。意樂屋舍器物。又著財產。恐人奪之。或多集財物貪著親親。恒共白衣往來。反此得五功德。迦絺那衣法(明瞭論翻為堅實也。能感多衣。衣無敗壞。又名難活。以貧人取活為難。舍少財入此衣功德勝。如以須彌大衣娶施也。或云堅固。或名蔭覆。古翻為賞善罰惡衣。賞前安居人。后安居不得也。亦名功德衣。以僧眾同受此衣便招五利功德也)。
就中分五。一受衣時節。二衣體是非。三簡人差別。四受衣方法。五舍衣進不。並雜出諸相。初明受衣時者。四分云。安居竟應受功德衣。則前安居人七月十六日受。至十二月十五日舍。故文云。齊冬四月舍。如是乃至八月十五日。日日亦得受衣。故文云。即日來不經宿者。謂即得衣日即受。不得經宿等。故十誦云。若月一日(猶是七月十六日也)得衣。即日受。若二日三日乃至八月十五日亦爾。五分受有三十日。舍亦三十日。彼但得四月利。不同四分五月利也。毗尼母云。七月十六日應受。若事緣不及。乃至八月十五日過。是不得。舍中亦齊五月滿已。羯磨舍。七月十六日受者。得百
【現代漢語翻譯】 現代漢語譯本 母親說：『比丘安居結束后，應該移往其他地方。如果因為某些因緣無法離開，則不犯戒。如果沒有因緣，離開界限外住宿一晚再回來，也不犯戒。如果五分律規定安居結束后不離開，住宿一晚就犯戒。如果不作限制或請求，或者住在不應該接受請求的地方，也是犯戒。』 《增一阿含經》說：『告訴各位比丘，長期居住在一個地方有五種非法行為：貪戀房屋、器具，又執著于財產，害怕別人奪走，或者聚集大量財物，貪戀親屬，經常與在家信徒往來。反之，則能獲得五種功德。』 迦絺那衣法（Mingliao Lun譯為『堅實』。能感得多衣，衣服不會損壞，又名『難活』，因為貧窮的人難以生存，捨棄少量財物獲得此衣功德殊勝，如同用須彌山般大的衣服娶妻施捨。或者稱為『堅固』，或者名為『蔭覆』，古譯為『賞善罰惡衣』，獎勵前安居的人，后安居的人不能得到。也稱為『功德衣』，因為僧眾共同接受此衣就能招致五種利益功德）。 其中分為五部分：一是受衣的時間，二是衣的質地是否合格，三是選擇人的差別，四是受衣的方法，五是舍衣是否可以。並雜出各種情況。首先說明受衣的時間。《四分律》說：『安居結束后應該接受功德衣。』也就是前安居的人在七月十六日接受，到十二月十五日捨棄。所以經文說：『到冬天四個月捨棄。』像這樣乃至八月十五日，每天都可以接受衣服。所以經文說：『當天來不經過住宿的人。』是指得到衣服的當天就接受，不能經過住宿等等。《十誦律》說：『如果某月一日（仍然是七月十六日）得到衣服，當天就接受。如果二日、三日乃至八月十五日也是這樣。』《五分律》接受有三十天，捨棄也有三十天。他們只能得到四個月的利益，不同於《四分律》的五個月利益。《毗尼母經》說：『七月十六日應該接受。如果因為事情耽誤，乃至八月十五日之後，就不能接受了。捨棄衣服也在五個月滿后，通過羯磨捨棄。』七月十六日接受的人，得到一百……
【English Translation】 English version The mother said, 'After the Bhikkhus' (monks) retreat (Anjura) is over, they should move to another place. If there is a reason why they cannot leave, it is not a violation. If there is no reason, leaving the boundary for one night and returning is not a violation. If the five-part Vinaya (Buddhist monastic code) stipulates that they cannot leave after the retreat, staying overnight is a violation. If no restrictions or requests are made, or if they stay in a place where they should not accept requests, it is also a violation.' The Ekottara Agama (Zengyi Ahanjing) says, 'Tell all Bhikkhus that staying in one place for a long time has five illegalities: being attached to houses and utensils, being attached to property, fearing that others will take it away, or accumulating a lot of wealth, being attached to relatives, and frequently interacting with lay believers. Conversely, one can obtain five merits.' Kathina (Jiasha) robe law (Mingliao Lun translates as 'solid'. It can attract many robes, and the robes will not be damaged. It is also called 'difficult to live', because it is difficult for poor people to survive. Giving up a small amount of wealth to obtain this robe is a great merit, like using a Mount Sumeru-sized robe to marry a wife and give alms. Or it is called 'firm', or it is called 'covering', and the ancient translation is 'rewarding good and punishing evil robe', rewarding those who were in the previous retreat, and those in the later retreat cannot obtain it. It is also called 'merit robe', because when the Sangha (monastic community) receives this robe together, it can attract five kinds of beneficial merits). It is divided into five parts: first, the time of receiving the robe; second, whether the quality of the robe is qualified; third, the difference in selecting people; fourth, the method of receiving the robe; and fifth, whether the robe can be discarded. And various situations are mixed. First, explain the time of receiving the robe. The Sarvastivada Vinaya (Sifenlu) says, 'After the retreat is over, one should receive the merit robe.' That is, the person who was in the previous retreat receives it on July 16th and discards it on December 15th. So the scripture says, 'Discard it in winter for four months.' Like this, even on August 15th, one can receive clothes every day. So the scripture says, 'Those who come on the same day do not spend the night.' It means that the day you get the clothes, you receive them, and you can't spend the night, etc. The Daśabhāṇavāra Vinaya (Shisonglu) says, 'If you get clothes on the first day of the month (still July 16th), receive them on the same day. If it is the second day, the third day, or even August 15th, it is the same.' The five-part Vinaya (Wufenlu) accepts it for thirty days, and discards it for thirty days. They can only get four months of benefits, which is different from the five months of benefits in the Sarvastivada Vinaya. The Vinaya-matrika (Pini Mu Jing) says, 'One should receive it on July 16th. If it is delayed due to circumstances, even after August 15th, it cannot be received. Discarding the clothes is also done through Karma (羯磨) after five months. Those who receive it on July 16th get one hundred...'
五十日利。八月十五日受者。得百二十日利。中間轉降可以比和。十誦問。受功德衣已官作閨月者。隨安居日數取滿也。則不得攝閏。二明衣體。四分云。若得新衣。若檀越施衣。若糞掃衣。新物揲作凈。若已浣浣已納作凈。即日來不經宿。不以邪命得。不以諂曲得。不以相得。不以激發得。不捨墮。作凈者。應法四周有緣。五條作十隔。若過是條數。應自浣染舒張碾治裁作十隔縫治。又云。不得大色染衣。聽用袈裟色(此云不正色也)。十誦若不割截。減量作不揲四角。若故爛壞覆死人。衣到冢取來者(四分云糞掃者。則非死人衣也)。及曾已受作迦絺那衣。並不成。若揲葉衣得成。摩得勒伽云。死比丘受用三衣及故衣不成。若急施衣時衣成受。僧祇未曾受用。三衣得作。五分若浣染打縫不如法。若小。若大。若錦綺衣。若未自恣竟受。若貪利養故舍五事皆不成。反上成受。善見若七眾衣得受。若三衣中隨受一二得。四分必須編邊安紐作鉤成受。三簡人差別者。先明受人。后明持人。四分云。不在僧前受(謂與欲人)。若有難。若無僧伽梨若僧如法受衣。而彼在界外住。並不成。善見前安居人得受。若后安居破安居異界僧等不得受利。若此處僧少不滿五人。得預請界外僧足數成受。其異界僧不得受利。若住處有四比
【現代漢語翻譯】 五十日利：八月十五日接受功德衣者，可得一百二十日的利益。中間的利益可以按照比例調整。根據《十誦律》的問答，如果接受功德衣后，官員在閏月期間工作，應按照安居的日數來計算，不能包含閏月。 二、功德衣的本體：《四分律》中說，如果是得到新衣，或是檀越（Dānpó，佈施者）佈施的衣服，或是糞掃衣（Pītasamāgika-cīvara，指丟棄的舊衣服），新的物品需要縫製成凈衣，如果是已經洗過的衣服，洗好后縫製成凈衣，必須在當天完成，不能過夜。獲取衣服的方式不能通過邪命（Micchā-ājīva，不正當的謀生手段）、諂曲（Catukka，諂媚奉承）、相互索取、激發他人佈施等手段。不能捨棄已經墮落的衣物。製作凈衣的方法是，按照佛法規定，四周有緣，五條衣縫製成十隔。如果超過這個條數，應該自己洗滌、染色、舒張、碾平、裁剪、縫製成十隔。又說，不得用大色（Mahā-rañjana，鮮艷的顏色）染色，可以使用袈裟色（Kāṣāya，不正色）。《十誦律》中說，如果不割截，減少尺寸，不做四角縫製，或者是因為腐爛損壞覆蓋死人，從墳墓取來的衣服（《四分律》中說糞掃衣不包括死人衣），以及曾經已經受過迦絺那衣（Kathina，功德衣）的，都不能成為功德衣。如果是用樹葉縫製的衣服，可以成為功德衣。《摩得勒伽》中說，死去的比丘受用的三衣（Tisso cīvarāni，僧伽梨、郁多羅僧、安陀會）和舊衣服不能成為功德衣。如果是緊急施捨的衣服，衣服已經完成可以接受。僧祇（Saṃgha，僧團）未曾受用過的三衣可以用來製作功德衣。《五分律》中說，如果洗滌、染色、縫製不如法，或者太小、太大，或者用錦綺等華麗的材料製作，或者未自恣（Pravāraṇā，解夏）完畢就接受，或者因為貪圖利益而捨棄五事（Pañca vastūni，五種條件），都不能成為功德衣。反之則可以。 《善見律毗婆沙》中說，七眾（Satta pātimokkha-uddesa，比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷）的衣服都可以接受。三衣中，可以隨意接受一件或兩件。《四分律》規定，必須編織邊緣，安裝鈕釦，製作鉤子才能接受。 三、簡別人的差別：先說明接受功德衣的人，后說明持有功德衣的人。《四分律》中說，不在僧眾面前接受（指給予欲的人）。如果有困難，或者沒有僧伽梨（Saṃghāti，大衣），或者僧眾如法接受了衣服，而他在界外居住，都不能成立。《善見律毗婆沙》中說，前安居的人可以接受，后安居、破安居、異界僧等不得接受利益。如果此處的僧眾少於五人，可以預先邀請界外的僧眾來滿足人數，完成接受。但是這些異界的僧眾不得接受利益。如果住處有四位比丘。
【English Translation】 Fifty days of benefit: Those who receive the Kathina (Kathina, merit robe) on the fifteenth day of the eighth month will receive one hundred and twenty days of benefit. The intermediate benefits can be adjusted proportionally. According to the questions and answers in the Daśabhāṇavāra Vinaya, if an official works during the intercalary month after receiving the Kathina, the number of days should be calculated based on the number of days of the rainy season retreat (Varṣa-upanayana), and the intercalary month should not be included. 2. The substance of the Kathina: The Dharmaguptaka Vinaya states that if one obtains a new robe, or a robe donated by a Dānpó (Dānpó, donor), or a Pītasamāgika-cīvara (Pītasamāgika-cīvara, discarded old robe), new items must be sewn into a clean robe. If it is a robe that has already been washed, it must be washed and sewn into a clean robe, and it must be completed on the same day, not overnight. The method of obtaining the robe must not be through Micchā-ājīva (Micchā-ājīva, improper means of livelihood), Catukka (Catukka, flattery), mutual solicitation, or inciting others to donate. One must not discard fallen robes. The method of making a clean robe is to follow the Dharma, with edges on all four sides, and five strips sewn into ten sections. If the number of strips exceeds this, one should wash, dye, stretch, flatten, cut, and sew it into ten sections oneself. It also states that one must not dye the robe with Mahā-rañjana (Mahā-rañjana, bright colors), but can use Kāṣāya (Kāṣāya, impure colors). The Daśabhāṇavāra Vinaya states that if it is not cut, the size is reduced, the four corners are not sewn, or if it is rotten and covers a dead person, or if the robe is taken from a tomb (the Dharmaguptaka Vinaya states that Pītasamāgika-cīvara does not include robes of the dead), and those that have already been received as Kathina, cannot become Kathina. If the robe is sewn with leaves, it can become Kathina. The Matrika states that the three robes (Tisso cīvarāni, Saṃghāti, Uttarāsaṅga, Antarvāsa) and old robes used by a deceased bhikkhu cannot become Kathina. If the robe is urgently donated, and the robe is completed and can be received, the three robes that have never been used by the Saṃgha (Saṃgha, monastic community) can be used to make Kathina. The Mahīśāsaka Vinaya states that if the washing, dyeing, and sewing are not in accordance with the Dharma, or if it is too small or too large, or if it is made of brocade or other luxurious materials, or if it is received before the Pravāraṇā (Pravāraṇā, end of the rainy season retreat) is completed, or if the five conditions (Pañca vastūni, five conditions) are abandoned due to greed for profit, it cannot become Kathina. Conversely, it can. The Samantapāsādikā states that the robes of the Satta pātimokkha-uddesa (Satta pātimokkha-uddesa, Bhikkhu, Bhikkhuni, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā, Upāsaka, Upāsikā) can be accepted. Among the three robes, one or two can be accepted at will. The Dharmaguptaka Vinaya stipulates that the edges must be woven, buttons installed, and hooks made before it can be accepted. 3. Distinguishing the differences between people: First, explain the person who receives the Kathina, and then explain the person who holds the Kathina. The Dharmaguptaka Vinaya states that it cannot be received in front of the Saṃgha (referring to the person giving consent). If there are difficulties, or if there is no Saṃghāti (Saṃghāti, outer robe), or if the Saṃgha has accepted the robe in accordance with the Dharma, but he lives outside the boundary, it cannot be established. The Samantapāsādikā states that those who have completed the previous rainy season retreat can accept it, but those who have completed the later rainy season retreat, have broken the rainy season retreat, or are from a different boundary cannot receive the benefits. If there are fewer than five bhikkhus in this place, bhikkhus from outside the boundary can be invited in advance to meet the number and complete the acceptance. However, these bhikkhus from outside the boundary cannot receive the benefits. If there are four bhikkhus in the residence.
丘。一沙彌安居欲竟為沙彌受大戒得足數成受。新受戒者亦得五利。一比丘四沙彌又爾(以沙彌夏坐有功也)。若住處雖有五人不解受衣。得請異界知法僧來作羯磨受衣。異界人自不得受。十誦云。諸異界僧欲受衣不可得者。各解本界同結受已。然後別結。舍者成舍。不捨者依利。犯僧殘人別住人學悔沙彌擯人等不成受。二明持衣人。十誦云。守衣人具不愛等五德。謂知得受不得受。了了分明。善見云。若多人送功德衣。應受一衣。余同輕物應分。重物屬四方僧。若施主言持三衣作盡與。持衣人隨施主意。若羯磨迦絺那衣與衣壞者。若衣壞者多與衣壞中老者。若老者多與老中夏多者。不得與慳貪人。明瞭論疏云。于初結安居時。欲受迦絺那衣。悉須白僧。我欲受衣。僧觀此人不。多緣事不。不好失衣不。此人從來不貪聚財物。有慈悲心好行惠施者。僧即許可。若不爾者。不須許之。四受衣方法。初作衣法。后明受法。四分若得未成衣。應眾僧中羯磨差比丘令作。若得已成者。應如法受。善見云。若衣未成。應喚一切比丘共成。不得說道德作留難。唯除病者。不得縫作。應卻刺之。所以慇勤者。此衣諸佛所贊。昔蓮華如來一萬六千比丘圍繞共作故。諸部作衣大有明法。今時有者多是已成。故略不出。二明正受。應取橫疊
【現代漢語翻譯】 丘（Qiu，人名）。一位沙彌（Shami，佛教出家男子）安居（Anju，指僧侶在雨季的集中修行）即將結束，想要受大戒（Da jie，佛教中的正式出家戒律），如果人數足夠就可以受戒。新受戒者也能獲得五種利益。一個比丘（Biqiu，佛教出家男子）和四個沙彌也是如此（因為沙彌在夏季坐禪修行有功德）。如果居住的地方即使有五個人，但沒有人懂得如何接受衣物，可以邀請其他地方懂得戒律的僧侶來做羯磨（羯磨，佛教儀式）接受衣物。但是其他地方的人自己不能接受。十誦律（Shi song lu，佛教戒律經典）中說，其他地方的僧侶想要接受衣物但無法得到，可以各自在本界（Ben jie，指自己所屬的僧團）共同結界接受，然後再分別結界。捨棄衣物的人就完成了捨棄，不捨棄的人就按照利益分配。犯了僧殘罪（Seng can zui，佛教戒律中的一種重罪）、正在別住（Bie zhu，一種懲罰措施）、正在學習懺悔（Xue chan hui，通過學習進行懺悔）的沙彌、被擯棄（Bin qi，被僧團驅逐）的人等，都不能成功接受衣物。 二、說明持衣人。十誦律中說，守衣人要具備不貪愛等五種德行，即懂得什麼情況下可以接受，什麼情況下不可以接受，要清楚明白。善見律毗婆沙（Shan jian lü pi po sha，佛教戒律的註釋）中說，如果很多人送來功德衣，應該只接受一件，其餘的像輕的東西一樣應該分掉，重的東西歸四方僧（Si fang seng，指來自四面八方的僧侶）。如果施主說把三衣（San yi，比丘所穿的三種袈裟）全部供養，持衣人要按照施主的意思。如果是羯磨迦絺那衣（Jiemo jia chi na yi，一種特殊的袈裟）給衣物損壞的人，如果衣物損壞的人很多，就給衣物損壞中最年老的人；如果年老的人很多，就給年老的人中夏季修行時間最長的人。不能給吝嗇貪婪的人。明瞭論疏（Ming liao lun shu，佛教論典的註釋）中說，在最初結夏安居（Jie xia an ju，夏季三個月的集中修行）的時候，想要接受迦絺那衣，必須全部稟告僧團，說『我想要接受衣物』。僧團觀察這個人是否經常惹事，是否會不好好保管衣物，這個人是否從來不貪圖積攢財物，是否有慈悲心喜歡佈施行善，僧團就允許他接受。如果不是這樣，就不需要允許他。 四、接受衣物的方法。首先是製作衣物的方法，然後是說明接受的方法。四分律（Si fen lü，佛教戒律經典）中說，如果得到未完成的衣物，應該在眾僧中通過羯磨指定比丘來製作。如果得到已經完成的衣物，應該如法接受。善見律毗婆沙中說，如果衣物沒有完成，應該叫所有比丘一起來完成，不能說一些道德上的話來阻礙，除非是生病的人。不能縫製，應該拆開重新縫製。之所以要這樣慇勤，是因為這件衣物是諸佛所讚歎的。過去蓮華如來（Lian hua ru lai，佛名）有一萬六千比丘圍繞著一起製作。各個部派製作衣物都有詳細的方法，現在很多都是已經完成的，所以就省略不說了。二、說明正式接受。應該取來橫向疊放的衣物。
【English Translation】 Qiu (name of a person). A Shami (novice monk) is about to complete his Anju (rain retreat), and wants to receive the Da jie (full ordination). If the number of monks is sufficient, he can receive the ordination. The newly ordained also receive five benefits. The same applies to one Biqiu (fully ordained monk) and four Shamis (because the Shamis have merit from summer meditation practice). If there are five people in the residence but no one knows how to receive robes, they can invite monks from other areas who know the precepts to perform Karma (Buddhist ritual) to receive the robes. However, the people from other areas cannot receive the robes themselves. The Shi song lü (Sarvastivada Vinaya) says that if monks from other areas want to receive robes but cannot, they can each establish a boundary in their own area to receive them together, and then establish separate boundaries. Those who abandon the robes have completed the abandonment, and those who do not abandon them are distributed according to benefits. Those who have committed Sanghavasesa (a serious offense in Buddhist monasticism), those who are undergoing separate residence (a form of punishment), Shamis who are learning repentance, and those who have been expelled cannot successfully receive the robes. Second, explaining the robe holder. The Shi song lü says that the robe holder should possess five virtues, including not being greedy, that is, knowing when it is permissible to receive and when it is not, and being clear and understanding. The Shan jian lü pi po sha (Samantapasadika) says that if many people send meritorious robes, only one should be accepted, and the rest should be distributed like light objects, and heavy objects should belong to the Sangha of the four directions (monks from all directions). If the donor says to offer all three robes (the three robes worn by a Bhikkhu), the robe holder should follow the donor's intention. If the Karma Kathina robe (a special robe) is given to someone whose robe is damaged, if there are many people whose robes are damaged, it should be given to the oldest among those whose robes are damaged; if there are many old people, it should be given to the one who has practiced the longest in the summer among the old people. It should not be given to a stingy and greedy person. The Ming liao lun shu (commentary on Buddhist treatises) says that at the beginning of the summer retreat (three months of intensive practice in the summer), if you want to receive the Kathina robe, you must report to the Sangha and say, 'I want to receive the robe.' The Sangha observes whether this person often causes trouble, whether they will take good care of the robe, whether this person never covets accumulating wealth, and whether they have compassion and like to give alms. If so, the Sangha allows them to receive it. If not, there is no need to allow them. Fourth, the method of receiving robes. First is the method of making robes, and then is the explanation of the method of receiving. The Si fen lü (Dharmaguptaka Vinaya) says that if you get an unfinished robe, you should appoint a Bhikkhu to make it through Karma in the Sangha. If you get a finished robe, you should receive it according to the Dharma. The Shan jian lü pi po sha says that if the robe is not finished, all the Bhikkhus should be called to finish it together, and no moralistic words should be said to hinder it, except for those who are sick. It should not be sewn, but should be unpicked and resewn. The reason for being so diligent is that this robe is praised by all the Buddhas. In the past, the Lotus Tathagata (name of a Buddha) had 16,000 Bhikkhus around him making it together. Each school has detailed methods for making robes, but now many are already finished, so they are omitted. Second, explaining the formal acceptance. The horizontally folded robe should be taken.
二尺一綴。如是五綴置箱中在上座前。僧祇應襞疊衣置箱中眾華散上。二明和僧受衣。應鳴鐘集僧即簡破夏不安居人犯僧殘等。如上列人。並令別坐一處。以不同受衣故。余合受者共坐一處。雖二處別坐。應同眾法。即須索欲問和答云。受迦絺那衣羯磨主座白言。大德僧聽。今日眾僧受功德衣。若僧時到僧忍聽。僧今和合受功德衣。白如是(如是白已與一比丘。應問言。誰能持功德衣者。答某甲能持)。應作羯磨云。大德僧聽。若僧時到僧忍聽。僧差比丘某甲為僧持功德衣。白如是。大德僧聽。僧差比丘某甲為僧持功德衣。誰諸長老忍僧差比丘某甲為僧持功德衣者默然。誰不忍者說。僧已忍差比丘某甲為僧持功德衣竟僧忍默然。故是事如是持(彼從座起禮僧足。在上座前互跪合掌。當羯磨持衣與之)大德僧聽。此住處僧得可分衣。現前僧應分。若僧時到僧忍聽。僧持此衣與比丘某甲。此比丘當持此衣為僧受作功德衣。於此住處持。白如是。大德僧聽。此住處僧得可分衣。現前僧應分。僧今持此衣與比丘某甲。此比丘當持此衣為僧受作功德衣。於此住處持。誰諸長老忍僧持此衣與比丘某甲。此比丘當持此衣為僧受作功德衣。於此住處持者默然。誰不忍者說。僧已忍持此衣與比丘某甲受作功德衣竟。僧忍默然。故是事如是
【現代漢語翻譯】 現代漢語譯本 二尺一寸的布料綴在一起。這樣將五塊綴合的布料放置在箱子中，擺放在上座之前。僧團應該將疊好的衣服放置在箱子中，並將花散在上面。第二天，明瞭事理的和合僧眾接受功德衣。應該鳴鐘召集僧眾，然後簡別出破夏（未完成夏季安居）的人、不安居的人、犯僧殘罪等的人。像上面列舉的人一樣，讓他們另外坐在一處，因為他們接受功德衣的方式不同。其餘符合資格接受功德衣的人共同坐在一處。雖然兩處分別坐著，但應該遵守相同的僧團法規。然後需要徵求同意並提問，回答說：『受迦絺那衣（Kathina，功德衣）的羯磨（Karma，儀式）主持人就座』，然後稟告說：『大德僧眾請聽。今日僧眾接受功德衣。如果僧眾認為時機已到，請僧眾容忍聽取。僧眾現在和合接受功德衣。』稟告如是。（如此稟告完畢，交給一位比丘，應該問他說：『誰能持有功德衣？』回答說：『某甲（姓名）能持有。』）應該作羯磨說：『大德僧眾請聽。如果僧眾認為時機已到，請僧眾容忍聽取。僧眾委派比丘某甲為僧眾持有功德衣。』稟告如是。『大德僧眾請聽。僧眾委派比丘某甲為僧眾持有功德衣。哪位長老容忍僧眾委派比丘某甲為僧眾持有功德衣的，請默然。哪位不容忍者請說。僧眾已經容忍委派比丘某甲為僧眾持有功德衣完畢，僧眾容忍默然。因此此事就這樣成立。』（那位比丘從座位上起身，禮拜僧眾的腳，在上座前互跪合掌，當著羯磨將功德衣交給他）『大德僧眾請聽。此住處（僧伽居住的場所）的僧眾獲得可分配的衣物。現前僧眾應該分配。如果僧眾認為時機已到，請僧眾容忍聽取。僧眾現在將此衣物給予比丘某甲。這位比丘應當持有此衣物，為僧眾接受並製作功德衣，在此住處持有。』稟告如是。『大德僧眾請聽。此住處的僧眾獲得可分配的衣物。現前僧眾應該分配。僧眾現在將此衣物給予比丘某甲。這位比丘應當持有此衣物，為僧眾接受並製作功德衣，在此住處持有。哪位長老容忍僧眾將此衣物給予比丘某甲，這位比丘應當持有此衣物，為僧眾接受並製作功德衣，在此住處持有的，請默然。哪位不容忍者請說。僧眾已經容忍將此衣物給予比丘某甲，接受並製作功德衣完畢。僧眾容忍默然。因此此事就這樣成立。
【English Translation】 English version Pieces of cloth of two feet and one inch are sewn together. Thus, five sewn pieces are placed in a box before the senior monk. The Sangha (community) should place folded robes in the box and scatter flowers on top. The next day, the wise and harmonious Sangha receives the Kathina (merit) robe. A bell should be rung to gather the Sangha, and those who have broken the summer retreat (Vassa), those who have not resided, and those who have committed Sanghavasesa offenses (offenses requiring formal meetings of the Sangha) should be identified. Like the people listed above, they should be seated separately because they receive the Kathina robe differently. The remaining qualified recipients should sit together in one place. Although the two groups are seated separately, they should observe the same Sangha rules. Then, consent must be sought and questions asked, with the response: 'The Karma (ritual) master for receiving the Kathina robe takes his seat,' and then announce: 'Venerable Sangha, please listen. Today, the Sangha receives the Kathina robe. If the Sangha deems it the right time, please tolerate listening. The Sangha is now harmoniously receiving the Kathina robe.' The announcement is made thus. (After this announcement, it is given to a Bhikkhu (monk), and he should be asked: 'Who can hold the Kathina robe?' The answer is: 'So-and-so (name) can hold it.') The Karma should be performed, saying: 'Venerable Sangha, please listen. If the Sangha deems it the right time, please tolerate listening. The Sangha appoints Bhikkhu so-and-so to hold the Kathina robe for the Sangha.' The announcement is made thus. 'Venerable Sangha, please listen. The Sangha appoints Bhikkhu so-and-so to hold the Kathina robe for the Sangha. Those elders who tolerate the Sangha appointing Bhikkhu so-and-so to hold the Kathina robe for the Sangha, please remain silent. Those who do not tolerate it, please speak. The Sangha has tolerated the appointment of Bhikkhu so-and-so to hold the Kathina robe for the Sangha, and the Sangha tolerates silence. Therefore, this matter is thus established.' (That Bhikkhu rises from his seat, bows to the feet of the Sangha, kneels with joined palms before the senior monk, and hands him the Kathina robe during the Karma.) 'Venerable Sangha, please listen. The Sangha in this Vihara (dwelling place) has obtained a distributable robe. The present Sangha should distribute it. If the Sangha deems it the right time, please tolerate listening. The Sangha now gives this robe to Bhikkhu so-and-so. This Bhikkhu should hold this robe, accept it for the Sangha, and make the Kathina robe, holding it in this Vihara.' The announcement is made thus. 'Venerable Sangha, please listen. The Sangha in this Vihara has obtained a distributable robe. The present Sangha should distribute it. The Sangha now gives this robe to Bhikkhu so-and-so. This Bhikkhu should hold this robe, accept it for the Sangha, and make the Kathina robe, holding it in this Vihara. Those elders who tolerate the Sangha giving this robe to Bhikkhu so-and-so, and this Bhikkhu holding this robe, accepting it for the Sangha, and making the Kathina robe, holding it in this Vihara, please remain silent. Those who do not tolerate it, please speak. The Sangha has tolerated giving this robe to Bhikkhu so-and-so, accepting and making the Kathina robe. The Sangha tolerates silence. Therefore, this matter is thus established.'
持。彼即應起執衣箱至上座前互跪頂戴已授與上座。上座亦頂戴。如是三反已置箱上座前。左手撥除華已右手執衣頭置左手中二尺許又取一疊。如是四疊並置左手中來上座前。上座見來即互跪舒手。其人即右手取疊頭授與上座。又卻行一疊付第二上座。如是卻行盡第四上座。彼付衣已還至第二上座下間。手執衣口云。此衣眾僧當受作功德衣。此衣眾僧今受作功德衣。此衣眾僧已受作功德衣(三說)。彼諸比丘應作是言。其受者已善受。此中所有功德名稱屬我。如是各各說已。答言爾。即應起至第四上座前右手執衣置左手中。如是四攝取已至第五上座前。還如第一上座法。如是乃至下座已。還來上座前執衣向僧互跪白雲。今僧和合受功德衣竟。五明舍衣雜相。四分中聽齊冬四月竟應出。有二種舍。一持功德衣比丘出界宿。二眾僧和合出。又廣明要心失舍法。今明和合出者。律云。僧集。和合未受戒者出不來者。說欲僧今和合。何所作為。答云。出功德衣羯磨。太德僧聽。今日眾僧出功德衣。若僧時到僧忍聽。僧今和合出功德衣。白如是。僧祇有多種舍法。至臘月十五日不捨者。至十六日自然而舍。餘部八種十種。各隨違本心皆成舍也。次明五利通塞者。律中受此衣故畜長財離衣宿背請別眾食。食前食后至他家等。各如隨
【現代漢語翻譯】 現代漢語譯本：他應該拿起衣箱，到上座（寺院中資歷較高的僧人）前，互相跪拜頂禮，然後將衣箱交給上座。上座也頂禮。這樣重複三次後，將衣箱放在上座面前。用左手撥開花飾，右手拿著衣服的頭，放在左手中約二尺長，再取一疊。這樣四疊都放在左手中，來到上座面前。上座看見來人，就互相跪拜，伸出手。那人就用右手拿著疊好的衣服的頭，交給上座。然後退後一步，將一疊衣服交給第二位上座。就這樣依次退後，直到第四位上座。他交付完衣服后，回到第二位上座的下方，用手拿著衣服的口沿說：『這件衣服眾僧應當接受，用來做功德衣。』『這件衣服眾僧現在接受，用來做功德衣。』『這件衣服眾僧已經接受，用來做功德衣。』（重複三次）。那些比丘應該這樣說：『接受者已經很好地接受了。這其中所有的功德名稱都屬於我。』這樣各自說完后，回答說『是』。然後應該起身到第四位上座前，右手拿著衣服，放在左手中。這樣四次攝取后，到第五位上座前，還像對待第一位上座一樣。就這樣直到下座（資歷較低的僧人）結束。然後回到上座前，拿著衣服，面向僧眾，互相跪拜，稟告說：『現在僧眾和合接受功德衣完畢。』 五明舍衣雜相。《四分律》中說，聽許在齊冬四個月結束后應該舍衣。有兩種舍衣的方式：一是持有功德衣的比丘出界（離開寺院的範圍）過夜；二是眾僧和合舍衣。又廣泛說明了要心失舍法（失去舍衣的意願）。現在說明和合舍衣的情況。《律》中說：僧眾聚集，和合，未受戒者出去，不來者，說出意願。僧眾現在和合，要做什麼呢？回答說：『做舍功德衣的羯磨（一種僧團儀式）。』太德僧聽著，今天眾僧舍功德衣。如果僧眾時機到了，僧眾忍可聽著，僧眾現在和合舍功德衣。稟告如上。僧祇律有多種舍衣的方法，到臘月十五日不捨衣的，到十六日自然而舍。其他部派有八種、十種，各自隨違背本心的，都算成舍衣。 其次說明五利通塞：律中說，因為接受這件衣服，所以可以畜長財（儲存過多的財物），離衣宿（離開衣服過夜），背請（違背邀請），別眾食（與大眾分開吃飯），食前食後到他家等，各自如隨順。
【English Translation】 English version: He should pick up the robe box, go before the senior monk (the most senior monk in the monastery), kneel and bow to each other, and then hand the robe box to the senior monk. The senior monk also bows. After repeating this three times, place the robe box in front of the senior monk. Use the left hand to remove the floral decorations, hold the head of the robe with the right hand, place it in the left hand about two chi (a unit of length), and then take another stack. Place all four stacks in the left hand and come before the senior monk. When the senior monk sees the person coming, they kneel and extend their hands to each other. The person then takes the head of the stacked robes with their right hand and hands it to the senior monk. Then step back and hand a stack of robes to the second senior monk. Continue to step back in this way until the fourth senior monk. After he has handed over the robes, he returns to below the second senior monk, holding the edge of the robe in his hand and saying: 'This robe should be accepted by the Sangha (monastic community) to make a merit robe.' 'This robe is now accepted by the Sangha to make a merit robe.' 'This robe has already been accepted by the Sangha to make a merit robe.' (Repeat three times). Those Bhikkhus (monks) should say: 'The receiver has received it well. All the merits in this belong to me.' After each saying this, answer 'Yes.' Then he should get up and go to the fourth senior monk, holding the robe in his right hand and placing it in his left hand. After taking it four times in this way, go to the fifth senior monk, and treat him in the same way as the first senior monk. Continue in this way until the junior monks are finished. Then return to the senior monk, holding the robe, facing the Sangha, kneel and report: 'Now the Sangha has completed the acceptance of the merit robe in harmony.' The Fivefold Clarification of the Mixed Aspects of Abandoning Robes. The Sarvastivada Vinaya (a collection of monastic rules) states that abandoning robes should be done after the four months of winter are over. There are two ways to abandon robes: one is when a Bhikkhu holding a merit robe spends the night outside the boundary (of the monastery); the other is when the Sangha abandons robes in harmony. It also extensively explains the method of losing the intention to abandon robes. Now, the situation of abandoning robes in harmony is explained. The Vinaya states: The Sangha gathers in harmony, those who have not been ordained go out, and those who do not come express their wishes. The Sangha is now gathered in harmony, what is to be done? The answer is: 'To perform the Karma (a formal act of the Sangha) of abandoning the merit robe.' The virtuous Sangha listens, today the Sangha is abandoning the merit robe. If the time is right for the Sangha, the Sangha listens with forbearance, the Sangha is now abandoning the merit robe in harmony. Report as above. The Mahasamghika Vinaya has various methods of abandoning robes. Those who do not abandon robes by the fifteenth day of the twelfth month will naturally abandon them by the sixteenth day. Other schools have eight or ten kinds, and each one that goes against the original intention is considered as abandoning robes. Next, the five benefits of allowing or blocking are explained: The Vinaya states that because of accepting this robe, one can accumulate long-term wealth (store excessive wealth), spend the night away from the robe, refuse invitations, eat separately from the Sangha, go to other people's homes before or after meals, etc., each according to what is convenient.
相所明。其畜長衣始從七月十六日後受。得至十二月十五日一時說凈。余有時非時相攝。亦如隨相說。思益經云。菩薩有四法。無所恐畏。威儀不轉。一失利。二惡名。三毀辱。四苦惱。得利心不高。失利心不下。八法中其心平等。為決定說罪福業不失。
四分律刪繁補闕行事鈔捲上四終 大正藏第 40 冊 No. 1804 四分律刪繁補闕行事鈔
四分律刪繁補闕行事鈔卷中(著述者多立名標異)
京兆崇義寺沙門釋道宣撰述
篇聚名報篇第十三
隨戒釋相篇第十四
持犯方軌篇第十五
懺六聚法篇第十六
篇聚名報篇第十三
出俗五眾所以為世良田者。實由戒體故也。是以智論云。受持禁戒為性。剃髮染衣為相。今若冰潔其心。玉潤其德者。乃能生善種號曰福田。不然縱拒。自貽伊戚。便招六聚之辜。報入二八之獄。故五篇明犯。違犯持行自成七聚。彰持順持諸犯冥失。而新學之徒率多愚魯。未識條例。寧辨憲章。隨戒。昏同霧游。罪報類之觀海。致使順流長逝。貪蜜滴而忘歸。為成重業。豈超悟而知反。故毗尼母論云。僧尼毀禁而受利養。不現在受者。為向地獄故也。然則業隨心結。報逐心成。必先張因果廣明相號。使持戒佛子觀果知因焉。
【現代漢語翻譯】 現代漢語譯本： 『相所明』（Xiang Suo Ming）：指通過觀察外在的相來了解內在的含義。其畜長衣（Qi Chu Zhang Yi）開始於七月十六日之後接受，直到十二月十五日一時全部說完。其餘時間，無論是否是適當的時間，都互相攝持，也像隨著相來說明。《思益經》（Siyi Jing）說，菩薩有四種法，因此無所恐畏，威儀不會改變：一是失去利益，二是惡名，三是譭謗侮辱，四是苦惱。得到利益時內心不驕傲，失去利益時內心不沮喪。在八法（利、衰、毀、譽、稱、譏、苦、樂）中，內心保持平等，才能決定地說罪福業不會喪失。
《四分律刪繁補闕行事鈔》（Sifenlü Shanfan Buque Xingshi Chao）捲上四終 大正藏第40冊 No. 1804 《四分律刪繁補闕行事鈔》
《四分律刪繁補闕行事鈔》（Sifenlü Shanfan Buque Xingshi Chao）卷中(著述者多立名標異)
京兆崇義寺沙門釋道宣（Shidaoxuan）撰述
篇聚名報篇第十三
隨戒釋相篇第十四
持犯方軌篇第十五
懺六聚法篇第十六
篇聚名報篇第十三
出家的五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）之所以能成為世間的良田，實際上是因為戒體的緣故。因此，《智論》（Zhilun）說，受持禁戒是其本性，剃髮染衣是其外相。現在如果內心像冰一樣純潔，德行像玉一樣溫潤的人，才能生長善的種子，被稱為福田。不然的話，縱容放任自己，就會給自己留下禍患，招致六聚（偷蘭遮、僧殘、波逸提、提舍尼、突吉羅、惡說）的罪過，報應進入二八地獄（十六小地獄）。所以五篇（比丘五篇：波羅夷、僧殘、不定、捨墮、單墮）闡明了違犯，違犯持戒的行為自然構成七聚（在五篇基礎上加上突吉羅和惡說）。彰顯了持戒的順從，持戒諸犯在無形中消失。而新學的僧人大多愚昧遲鈍，不認識戒律的條文，怎麼能分辨開遮持犯。隨著戒律昏昏沉沉，像在霧中游蕩，罪報就像觀海一樣茫然。導致順著河流長久漂流，貪圖蜂蜜的滴落而忘記迴歸，最終釀成嚴重的罪業，怎麼能超脫覺悟而回頭呢？所以《毗尼母論》（Pini Mu Lun）說，僧尼毀壞禁戒而接受供養，如果不是現在受報，那就是爲了將來下地獄的緣故。既然如此，業隨著心而結，報隨著心而形成。必須首先闡明因果，廣泛說明相和名號，使持戒的佛弟子能夠通過觀察果報來了解原因。
【English Translation】 English version: 'Xiang Suo Ming' (相所明): Refers to understanding the inner meaning by observing the external appearances. The 'Qi Chu Zhang Yi' (其畜長衣), which refers to keeping long robes, starts to be accepted after the sixteenth day of the seventh month and is completely explained by the fifteenth day of the twelfth month. During the remaining time, whether it is an appropriate time or not, they support each other, just like explaining according to the appearances. The 'Siyi Jing' (思益經, Thinking of the Benefit Sutra) says that a Bodhisattva has four qualities, therefore is without fear, and their demeanor does not change: first, losing benefits; second, bad reputation; third, slander and insult; fourth, suffering. When gaining benefits, their heart is not arrogant; when losing benefits, their heart is not discouraged. In the eight worldly winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure), maintaining equanimity in the heart ensures that the karmic consequences of sins and merits will not be lost.
The 'Sifenlü Shanfan Buque Xingshi Chao' (四分律刪繁補闕行事鈔, Annotations on the Dharmaguptaka Vinaya, Eliminating the Complex and Supplementing the Deficient) Scroll 1, Four Endings Taisho Tripitaka Volume 40, No. 1804, 'Sifenlü Shanfan Buque Xingshi Chao'
The 'Sifenlü Shanfan Buque Xingshi Chao' (四分律刪繁補闕行事鈔) Scroll 2 (Authors often establish names to mark differences)
Compiled and written by Shramana Shidaoxuan (釋道宣) of Chongyi Temple in Jingzhao
Chapter 13: Reporting on the Categories of Offenses
Chapter 14: Explaining the Characteristics According to the Precepts
Chapter 15: Guidelines for Upholding and Violating the Precepts
Chapter 16: Methods for Repenting of the Six Groups of Offenses
Chapter 13: Reporting on the Categories of Offenses
The reason why the five groups of ordained individuals (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas) are able to be good fields of merit in the world is actually due to the essence of the precepts. Therefore, the 'Zhilun' (智論, Mahaprajnaparamita Sastra) says that upholding the precepts is their nature, and shaving the head and wearing dyed robes are their external appearances. Now, if a person's heart is as pure as ice and their virtue is as warm as jade, they can grow good seeds and are called a field of merit. Otherwise, indulging and letting oneself go will leave behind troubles and bring about the offenses of the six groups (sthulatyaya, sanghavasesa, prayascittika, pratidesaniya, duskrita, and dubhasita). The retribution will lead to the sixteen small hells. Therefore, the five sections (of the Bhikkhu's Vinaya: parajika, sanghavasesa, aniyata, nissaggiya pacittiya, pacittiya) clarify the violations, and the act of violating the precepts naturally constitutes the seven groups (adding duskrita and dubhasita to the five sections). It highlights the obedience of upholding the precepts, and the offenses of upholding the precepts disappear imperceptibly. However, most new learners are foolish and dull, not recognizing the rules and regulations of the precepts, so how can they distinguish between opening, closing, upholding, and violating? Following the precepts in a daze is like wandering in the fog, and the retribution is as vague as looking at the sea. This leads to drifting along the current for a long time,貪蜜滴而忘歸 (greedily seeking drops of honey and forgetting to return), ultimately brewing serious offenses. How can they transcend enlightenment and know to turn back? Therefore, the 'Pini Mu Lun' (毗尼母論, Vinaya-matrika) says that if monks and nuns violate the precepts and receive offerings, if they do not receive retribution in this life, it is for the sake of going to hell in the future. Since this is the case, karma is formed with the mind, and retribution is shaped by the mind. It is necessary to first clarify cause and effect, and widely explain the characteristics and names, so that Buddhist disciples who uphold the precepts can understand the causes by observing the consequences.
就中先明戒護是違失之宗。后明篇聚名報之相。初中所以犯戒果報罪業極大者。由戒護是生善中最建立功強故。使違損便招重報。明瞭論述戒護多種。且略引之。謂在心者名之為護。在身口者名之為戒。有護不必有戒。有戒其必是護等。經中明佛讚得戒護人有多章句。略述八種。一者如王生子為民所敬。得戒護人生聖種中。后必得聖。如紹王位。二者如月光明漸漸圓滿。戒護亦爾。諸功德等隨時增長。乃至得解脫知見。三者如人得如意寶珠隨愿皆果。得戒護人慾生善道乃至菩提。必定能得。四者如王一子愛惜紹位。得戒護人因戒護故。必得成聖。理須愛惜不得毀損。五者如人一目愛之甚重。此人亦爾。由戒護故得離生死至得涅槃。六者如世貧人愛少資糧。此愛戒故便得慧命。七者如國王三事具足便愛此國。一足財。二欲塵。三正法。得戒護人亦爾。住戒護中無量功德。心安無憂悔生長正法。八者如病人得好良藥。戒護亦爾。不應棄捨。由此離一切惡故。如是因緣功業深重。不可輕犯。犯致大罪。二者列名釋位。中分二別。初明篇聚。后明果報。初中五篇七聚約義差分。正結罪科止樹六法。今依六聚且釋其名。一波羅夷。二僧伽婆尸沙。三偷蘭遮。四波逸提。五波羅提提舍尼。六突吉羅。此上六名並無正譯。但用義翻略
【現代漢語翻譯】 現代漢語譯本 關於這些戒律的守護，首先要明白違犯戒律的根本原因。之後要明白五篇七聚所代表的罪報的各種情況。在開始的時候，之所以說犯戒的果報和罪業極大，是因為戒律的守護是產生善行中最根本、最有力量的。一旦違背或損害了戒律，就會招致嚴重的報應。經典中詳細論述了多種戒律的守護。這裡簡單地引用一下：在心中守護的稱為『護』，在身口上體現的稱為『戒』。有守護不一定有戒律，但有戒律必定有守護等等。經典中有很多章節讚揚得到戒律守護的人。這裡簡述八種： 一、如同國王生了兒子，受到民眾的尊敬。得到戒律守護的人，生於聖人的家族中，將來必定能夠成聖，如同繼承王位一樣。 二、如同月亮的光明漸漸圓滿。戒律的守護也是這樣，各種功德等隨著時間增長，最終獲得解脫的智慧。 三、如同人得到如意寶珠，隨心所愿都能實現。得到戒律守護的人，想要生於善道，乃至證得菩提，必定能夠實現。 四、如同國王愛惜唯一的兒子來繼承王位。得到戒律守護的人，因為戒律的守護，必定能夠成聖。因此必須愛惜戒律，不得毀壞。 五、如同人只有一隻眼睛，非常愛惜。這個人也是這樣，因為戒律的守護，能夠脫離生死，最終證得涅槃（Nirvana）。 六、如同貧窮的人愛惜少量的資糧。因為愛惜戒律，便能得到慧命。 七、如同國王具備三種條件，便會愛惜自己的國家：一是充足的財富，二是滿足慾望的塵世享樂，三是正法。得到戒律守護的人也是這樣，安住于戒律的守護中，擁有無量的功德，內心安寧，沒有憂愁和後悔，增長正法。 八、如同病人得到好的良藥。戒律的守護也是這樣，不應該拋棄，由此可以遠離一切惡行。因為這樣的因緣，功德事業深重，不可輕易違犯，違犯會導致大罪。 第二部分是列出名稱並解釋其含義，分為兩個部分：首先說明篇聚，然後說明果報。首先說明篇聚，五篇七聚根據意義有所區分，主要用於確定罪行的科條和防止六種過失。現在根據六聚來解釋它們的名稱：一、波羅夷（Parajika），二、僧伽婆尸沙（Sanghavasesa），三、偷蘭遮（Sthullaccaya），四、波逸提（Pacittiya），五、波羅提提舍尼（Patidesaniya），六、突吉羅（Dukkata）。以上六個名稱都沒有正式的翻譯，只能根據意義來大致翻譯。
【English Translation】 English version Regarding the protection of these precepts, it is first necessary to understand the fundamental reasons for violating them. Afterwards, it is necessary to understand the various situations of retribution represented by the five 'pians' (sections) and seven 'jus' (aggregates). At the beginning, the reason why it is said that the consequences and karmic effects of violating the precepts are extremely great is because the protection of the precepts is the most fundamental and powerful in generating good deeds. Once the precepts are violated or damaged, it will lead to severe retribution. The scriptures elaborate on various protections of the precepts. Here is a brief quote: What is guarded in the heart is called 'protection,' and what is manifested in body and speech is called 'precept.' Having protection does not necessarily mean having precepts, but having precepts necessarily means having protection, and so on. There are many chapters in the scriptures that praise those who have obtained the protection of the precepts. Here are eight briefly described: 1. Just as when a king has a son, he is respected by the people. A person who obtains the protection of the precepts is born into the family of saints and will surely become a saint in the future, just like inheriting the throne. 2. Just as the light of the moon gradually becomes full. The protection of the precepts is also like this, various merits and virtues increase with time, and eventually one obtains the wisdom of liberation. 3. Just as when a person obtains a wish-fulfilling jewel, all wishes can be fulfilled. A person who obtains the protection of the precepts will surely be able to achieve the desire to be born in a good realm and even attain Bodhi (Enlightenment). 4. Just as a king cherishes his only son to inherit the throne. A person who obtains the protection of the precepts will surely become a saint because of the protection of the precepts. Therefore, one must cherish the precepts and not destroy them. 5. Just as a person has only one eye and cherishes it very much. This person is also like this, because of the protection of the precepts, one can escape from birth and death and eventually attain Nirvana (Nirvana). 6. Just as a poor person cherishes a small amount of resources. Because of cherishing the precepts, one can obtain the life of wisdom. 7. Just as a king who possesses three conditions will cherish his country: first, sufficient wealth; second, worldly pleasures that satisfy desires; and third, the Dharma (righteous law). A person who obtains the protection of the precepts is also like this, abiding in the protection of the precepts, possessing immeasurable merits and virtues, with inner peace, without worry and regret, and increasing the Dharma. 8. Just as a sick person obtains good medicine. The protection of the precepts is also like this, it should not be abandoned, thereby avoiding all evil deeds. Because of such causes and conditions, the merits and deeds are profound and should not be easily violated, and violation will lead to great sins. The second part is to list the names and explain their meanings, divided into two parts: first, explain the 'pians' (sections) and 'jus' (aggregates), and then explain the retribution. First, explain the 'pians' (sections) and 'jus' (aggregates). The five 'pians' (sections) and seven 'jus' (aggregates) are distinguished according to their meanings, mainly used to determine the articles of offenses and prevent six faults. Now, according to the six 'jus' (aggregates), explain their names: 1. Parajika (defeat), 2. Sanghavasesa (formal meeting), 3. Sthullaccaya (gross offense), 4. Pacittiya (expiation), 5. Patidesaniya (confession), 6. Dukkata (wrongdoing). None of the above six names have official translations, and can only be roughly translated according to their meanings.
知途路。初言波羅夷者。僧祇義當極惡。三意釋之。一者退沒。由犯此戒。道果無分故。二者不共住。非失道而已。更不入二種僧數。三者墮落。舍此身已墮在阿鼻地獄故。十誦云。墮不如意處。薩婆多解云。由與魔鬥。以犯此戒便墮負處。四分云。波羅夷者。譬如斷人頭不可復起。若犯此法不復成比丘故。此從行法非用為名。又云。波羅夷者無餘也。此從眾法絕分為名。故偈云。諸作惡行者。猶如彼死屍。眾所不容受。以此當持戒。又名不共住者。不得於說戒羯磨二種僧中共住故。問上言若犯此法名為斷頭。準此而言。必無重犯。戒亦非有。答戒之有無此入諍論。雜心中解。有戒非無。若論重犯。律自明斷。隨犯多少一一波羅夷此篇最初四戒各別。隨重犯淫眾多重犯。余盜殺妄重犯亦爾。此說別脫戒。由境緣別得戒不同。故后犯時還隨別犯。如薩婆多雲。寧可一時發一切戒。不可一時犯一切戒。且如淫戒。女人身上發得二十一戒。男子身上得十四戒。余法界中男女亦爾。今或貪心犯一女一道。但名污一淫戒。比丘自余諸淫戒體光潔。無行可違。稱本受體。如懺初篇還得清凈。不言更受。由有本戒。又如律云。打謗犯重比丘。皆結墮罪。若無戒者止同吉羅。問應當足數不。名斷頭。答懺本清凈。理當足數。如得作說戒
【現代漢語翻譯】 現代漢語譯本 知途路（瞭解道路）。最初說的波羅夷（Pārājika，斷頭罪）的意思，僧祇（Saṃgha，僧團）的解釋是極其惡劣。有三種解釋。一是退沒，因為觸犯此戒，就與道果無緣。二是不得共住，不僅僅是失去道果，更不能進入兩種僧團的行列。三是墮落，捨棄此身之後會墮入阿鼻地獄。十誦律中說，墮入不如意之處。薩婆多（Sarvāstivāda，一切有部）的解釋是，因為與魔鬥，觸犯此戒就會處於失敗的境地。《四分律》中說，波羅夷就像人頭被砍斷，無法復原。如果觸犯此法，就不能再成為比丘。這是從行為上來說的，而不是用名稱來解釋。又說，波羅夷就是沒有剩餘。這是從眾法斷絕的角度來解釋的。所以偈語說：『諸作惡行者，猶如彼死屍，眾所不容受，以此當持戒。』又名不共住，是因為不得在說戒和羯磨（Karma，業）兩種僧事中共同居住。 問：上面說如果觸犯此法就如同斷頭，按照這個說法，必定沒有重犯的可能，戒律也就不存在了。答：戒律的有無，這屬於爭論的範疇。《雜心論》中解釋說，有戒律，並非沒有。如果討論重犯的問題，律中自有明確的判斷。無論觸犯多少次，每一次都是波羅夷。此篇最初的四條戒律各自獨立。無論重犯淫戒多少次，都是重犯。其餘的盜、殺、妄也是如此。這是說別解脫戒（Prātimokṣa，波羅提木叉），因為境緣不同，得戒也不同。所以後犯的時候還是按照分別觸犯來算。如薩婆多所說：『寧可一時發一切戒，不可一時犯一切戒。』比如淫戒，在女人身上可以發得二十一條戒，在男子身上可以發得十四條戒，其餘法界中的男女也是如此。現在如果貪心觸犯一個女人的一個部位，只能算作一次淫戒。比丘其餘的各種淫戒戒體光明潔凈，沒有行為可以違背，符合原本所受的戒體。如同懺悔初篇之後就能恢復清凈，不需要重新受戒，因為有原本的戒體。又如律中說，毆打、誹謗犯重罪的比丘，都會結墮罪。如果沒有戒律，就只能算是吉羅（輕罪）。問：應當足數嗎？既然名為斷頭。答：懺悔之後恢復清凈，理應足數。如同可以進行說戒一樣。
【English Translation】 English version Knowing the Path. Initially, the term Pārājika (波羅夷, expulsion) is explained by the Saṃgha (僧祇, monastic community) as the utmost evil. There are three interpretations: First, 'retreat and demise,' because by violating this precept, one has no share in the fruit of the path. Second, 'non-cohabitation,' meaning not only losing the fruit of the path but also being excluded from both types of monastic assemblies. Third, 'falling,' implying that after abandoning this body, one will fall into Avīci Hell (阿鼻地獄). The Daśabhāṇavāra-vinaya (十誦律) states, 'Falling into an undesirable place.' The Sarvāstivāda (薩婆多, the 'All Exists' school) explains it as, 'Due to fighting with demons, violating this precept leads to defeat.' The Dharmaguptaka-vinaya (四分律) says, 'Pārājika is like a severed head that cannot be reattached. If one violates this law, one can no longer be a Bhikṣu (比丘, monk).' This is explained from the perspective of conduct, not from the name itself. It is also said, 'Pārājika means nothing remains.' This is explained from the perspective of severing from the community's laws. Therefore, the verse says: 'Those who commit evil deeds are like corpses, unacceptable to the community; therefore, one should uphold the precepts.' It is also called 'non-cohabitation' because one is not allowed to reside together in the two types of Saṃgha activities: recitation of precepts and Karma (羯磨, actions). Question: Above, it is said that if one violates this law, it is like a severed head. According to this statement, there would be no possibility of repeated offenses, and the precepts would not exist. Answer: The existence or non-existence of precepts is a matter of debate. The Saṃyukta-abhidharma-hṛdaya (雜心論) explains that precepts exist, they are not non-existent. If we discuss repeated offenses, the Vinaya (律, monastic code) itself has clear judgments. No matter how many times one violates, each violation is a Pārājika. The first four precepts in this section are independent of each other. No matter how many times one commits sexual misconduct, it is still a serious offense. The same applies to stealing, killing, and lying. This refers to Prātimokṣa (別解脫戒, individual liberation precepts). Because the circumstances are different, the attainment of precepts is also different. Therefore, subsequent violations are counted separately. As the Sarvāstivāda says, 'It is better to generate all precepts at once than to violate all precepts at once.' For example, with the precept against sexual misconduct, one can generate twenty-one precepts on a woman's body and fourteen precepts on a man's body. The same applies to men and women in other realms. Now, if one greedily violates one part of a woman's body, it is only counted as one act of sexual misconduct. The remaining precepts of a Bhikṣu are bright and pure, with no actions to violate, conforming to the originally received precepts. Just as after confessing the first section, one can regain purity without needing to receive the precepts again, because one has the original precepts. Furthermore, as the Vinaya says, striking or slandering a Bhikṣu who has committed a serious offense will result in a Saṃgha offense. If there are no precepts, it would only be considered a minor offense (吉羅, duṣkṛta). Question: Should it be counted fully? Since it is called a severed head. Answer: After confession, purity is restored, so it should be counted fully. Just as one can perform the recitation of precepts.
自恣羯磨等。但由情過深厚。不任僧用故。云來不隨意。斷頭之諭此望不階聖果為言。問淫戒雖被污染但名犯戒。出在何文。答上已明示。更廣張相。如下懺法中說。戒體定在常恒清凈。世中有人犯一淫戒。初乃惶懾。后復思審謂言失戒。遂即雷同隨過皆犯。豈不由愚于教網自陷流俗。焉知但犯一淫諸淫並皆不犯。當篇殺盜常凈儼然。下之五聚義同初受。故同法之儔理須明察。若先嚴凈識托對五塵欲染不生。由前方便。若元非攝慮。對境不能不犯。既犯業成。必須無覆。早纖還成本凈進入僧儔。若迷上所設自懷藏疾不參眾務。財法並亡。便冒受用。自他俱屃。豈不悲乎。不亦誤哉。問淫已被染。諸戒猶全。何故不階聖位。答明瞭論解。此四重戒隨毀一重諸餘戒分用則無力。如人身中四處得死。隨損一處身命便死。由戒力弱不發定慧也。十輪云。若犯四重毀法謗聖。死入阿鼻。如是之人于其一身不能盡結。必墮惡道。若有於我法中出家持根本戒常勤勇猛。一切供養終不虛受。何以故。志求解脫。乃至捨命終不犯毀。何以故。以四根本三乘依住故。四分中尼有八波羅夷。前四同於大僧。后四如別所說。十誦重犯不同此律。同名之罪則有重犯。同種之罪則無重犯。此據初篇以言故。文云。學悔沙彌犯僧殘令次第僧中行覆藏六
夜出罪等。余如別部中說。明瞭論云。律中說罪有五部者。解云。此間為篇。今依本義立名部也。有二義。一成就根本義。二隨順根本義。第一波羅夷部有十六罪。解云。一一各有四部成十六罪。一遠方便。如行淫時。先起心未動身口責心即滅。二者次方便。謂動身就彼或口說欲作。此對人懺滅通名吉羅。三近方便。至彼人邊或欲摩觸身未交前是偷蘭遮。期行淫事故摩觸。非為戲樂故成偷蘭遮不成僧殘。此罪對人懺。第四身交是根本也。前三方便皆為成就故名部。若根本未成前三可懺。若已成就前三逐根本悉不可懺。此即隨順義。餘三例此部。四分中。但言成者波羅夷。不成者偷蘭。若準十誦則偷蘭分輕重。明瞭論中唯結一品。然偷蘭吉羅體通。彼此類解應知。如懺法中更述。二者僧伽婆尸沙聚。善見云。僧伽者為僧。婆者為初。謂僧前與覆藏羯磨也。言尸沙者云殘。謂末後與出罪羯磨也。若犯此罪僧作法除故。從境立名。婆沙云。僧伽者為僧。婆尸沙者是殘。若犯此罪垢纏行人非全凈用。有殘之罪由僧除滅故也。四分中正明僧殘便成上解。又云有餘以行法不絕為名也。毗尼母云。僧殘者如人為他所斫殘有咽喉。故名為殘。理須早救。故戒律云。若犯此罪應強與波利婆沙等由鄰重罪故也。若約其種則有十三。僧如隨相
。尼有十七。六異七同。廣如別說。明瞭論解。第二僧伽胝尸沙部有五十二罪。諸部說此罪不同。此乃正量部名有三義。薩婆多部稱僧伽婆尸沙。有一義與正量部同。解云。由戒見眾人和合。是僧伽義。由此二不同不由定慧佛所立戒。故言戒同。同一正見。故言見同。婆尸沙者為殘。若犯此罪。僧中受房舍利養上中下內最在其外。故名為殘也。摩那埵者翻為悅眾意。隨順僧教咸懷歡喜。阿浮訶那者翻為呼入眾也。正量部胝尸沙三義。初如前解。第二救義。謂由僧拔濟得免此罪。三者勝義。向犯罪時成下劣人。由僧拔濟還得清凈從劣得勝。三者偷蘭遮聚。善見云。偷蘭名大。遮言障善道。后墮惡道體是鄙穢。從不善體以立名者。由能成初二兩篇之罪故也。又翻為太罪。亦言粗惡。聲論云。正音名為薩偷羅。明瞭論解。偷蘭為粗遮耶為過。粗有二種。一是重罪方便。二能斷善根。所言過者。不依佛所立戒而行故言過也。如牛突籬援破出家域外故。然過名亦通。此罪最初犯為過。後者從初受名。如后牛隨前者亦得過界。然偷蘭一聚。罪通正從。體兼輕重。律列七聚六聚。並含偷蘭。或在上下。抑有由也。律中或次僧殘後者。由是戒分所收罪名重也。如初二篇遠近方便。及獨頭正罪破僧盜四之類也。或在提舍尼下。則是威儀所
攝。罪名輕也。如第二篇遠方便。及輕獨頭之罪。謂裸身用發等例是也。然戒與威儀通別互舉。通則戒戒並非威儀。皆名犯戒也。若據別以論。上之三篇過相粗著。能治名戒也。下四過輕。能治之行名曰威儀。若就均雜往分。前四是均無非正果。下三為雜。通輕及因。然偷蘭雜中之重故在第五也。四波逸提聚。義翻為墮。十誦云。墮在燒煮覆障地獄故也。四分僧有百二十種分取三十。因財事生犯。貪慢心強。制舍入僧。故名尼薩耆也。余之九十單悔別人。若據罪體同一品懺。尼二百八戒。入第三篇。三十捨墮。余入別懺。種相同異如別顯之。出要律儀云。尼薩耆舊翻捨墮。聲論云。尼翻為盡。薩耆為舍。波逸提者本名波藥(夷割反)致也。明瞭論解波羅逸(羊達反)尼柯部有三百六十罪。正量部翻為應功用。三義解之。一罪多輕細難識好毀。二性罪及制罪。三好毀犯者。應作功用對治勿令滋廣。薩婆多雲。波羅夜質胝柯翻為應對治。恒須思惟。若犯即覺。上座部云。波質胝柯翻為能燒熱。此罪得大叫喚地獄。因時能焦熱心。果時能燒然眾生。但有三部有二方便。三十九十故百二十。無偷蘭遮有二吉羅。五波羅提提舍尼聚。義翻向彼悔。從對治境以立名。僧祇云。此罪應發露也。即比律戒本中具明悔過之辭。僧有四種。
如下具陳。尼有八種。與僧全別。明瞭論解。第四波胝提舍尼部有十二罪。翻為各對應說。謂對人說所作業也。六突吉羅聚。善見云。突者惡也。吉羅者作也。聲論正音突(徒勿反)膝吉栗多。四分律戒本云式叉迦羅尼。義翻為應當學。胡僧云守戒也。此罪微細持之極難。故隨學隨守以立名。十誦云。天眼見犯罪比丘如駛雨下。豈非專玩在心。乃名守戒也。此律有百眾學。尼法指同大僧。七聚之中分此一部以為二聚。身名惡作口名惡說。或云突吉羅惡說者。必有解判如疏述之。明瞭論解云。非四部所攝所餘諸罪共學對。及婆藪斗律所說罪。一切皆是第五獨柯多部攝。此是正量部名。以無別身口業故。意是惡作翻之。薩婆多雲突瑟幾理多。用身口二業翻惡作也。同翻一名而義兩別。分輕重中。重者名獨柯多。輕名學對。梵音息叉柯羅尼。中國世音息佉柯羅尼。同翻為學對。若不動身口輕。責心即滅。若動身口則重。對人方滅。此間不解。分別輕重通名眾學謬矣。若但心地起無方便。若動身口有遠近二方便。若懺根本方便隨滅。重罪重責心。輕罪者但云不應起如此心。是名責心懺法。亦通下用。四分戒律。通束二百五十以為綱要。上已依篇聚具列。粗釋名目余不盡者。其二不定法。托境以言通該六聚。若論罪體生疑不信是
突吉羅。文彰三罪二罪者。略舉生疑之事。廣如疏述。七滅諍中罪亦通有。但為競於四凈彼此未和故。制七藥用以除殄。文義既廣理相又深。徒勞宣釋終未窮盡。故略不述。而僧尼同數共成通戒焉。問五篇七聚何義離合。今上所明但云六聚。答言立五篇者僧祇律中。當宗所明。但云五種犯五種制五犯聚。其六聚七聚即四分下文。今且分七五不同。具有三義則入五中。一者名均。二則體均。三者究竟均。不具此三通入聚攝。而六七差分者亦有義意。六中合突吉羅以同體故。七中離於惡說以過多故。問上具張六聚名體。請知五篇七聚名相如何。答言五篇名者。一波羅夷。二僧殘。三波逸提。四提舍尼。五突吉羅。言七聚者。一波羅夷。二者僧殘。三偷蘭遮。四波逸提。五提舍尼。六突吉羅。七者惡說。且列兩名。廣如戒本疏說。問律中僧列二百五十戒戒本具之。尼則五百。此言虛實。答兩列定數約指為言故。諸部通言不必依數。論其戒體。唯一無作約境明相乃量塵沙。且指二百五十。以為持犯蹊徑耳。律中尼有三百四十八戒。可得指此而為所防。今準智論云。尼受戒法略則五百。廣說八萬。僧則略有二百五十。廣亦同尼律儀。二明所犯果報就中分二。初料簡起業輕重。二引文證成來果。初中起業要托三毒而生。然毒之所起
【現代漢語翻譯】 現代漢語譯本 突吉羅（輕罪）。關於文句彰顯的三罪或二罪，這裡僅簡單列舉一些容易產生疑惑的地方，詳細內容可參考相關疏文的闡述。七滅諍（七種平息爭端的方法）中也普遍存在這些罪過。但因為大家爭論四凈（指比丘在僧團中所應持有的四種清凈行為）而彼此不和，所以制定了七種藥物（指七滅諍法）來消除爭端。由於文句含義廣泛，理路深奧，即使徒勞地解釋也無法完全理解，因此這裡不做詳細闡述。僧人和尼姑共同遵守這些通戒。 問：五篇（五種罪名）和七聚（七種罪名）的含義是什麼？它們之間如何分離和結合？現在上面所說只提到六聚。答：設立五篇的說法出自《僧祇律》，是當宗所依據的。當宗只說五種犯、五種制、五犯聚。而六聚和七聚的說法出自《四分律》的下文。現在先區分七聚和五篇的不同，如果具備三個條件，就歸入五篇之中。一是名稱相同，二是體性相同，三是最終結果相同。如果不具備這三個條件，就歸入聚攝。而六聚和七聚的差別也有其意義。六聚中合併了突吉羅（輕罪），因為它們體性相同。七聚中分離出惡說（惡語），因為它的過失更多。 問：上面已經詳細列出了六聚的名稱和體性，請問五篇和七聚的名稱和相狀是什麼？答：五篇的名稱是：一、波羅夷（斷頭罪），二、僧殘（僧團除罪），三、波逸提（單墮罪），四、提舍尼（悔過罪），五、突吉羅（輕罪）。七聚的名稱是：一、波羅夷（斷頭罪），二、僧殘（僧團除罪），三、偷蘭遮（粗罪），四、波逸提（單墮罪），五、提舍尼（悔過罪），六、突吉羅（輕罪），七、惡說（惡語）。這裡先列出這些名稱，詳細內容可參考戒本疏的說明。 問：律中說比丘有二百五十戒，戒本中也具備這些戒條，而比丘尼則有五百戒，這種說法是真實的嗎？答：兩種列舉的都是一個大概的數字，只是約略指代而言。各個律部通常這樣說，不必拘泥於具體的數字。從戒體的角度來說，唯一的是無作戒體（一種無形的戒體），根據所面對的境界來區分，其數量可以多如塵沙。這裡只是指二百五十戒，作為持戒和犯戒的途徑。律中說比丘尼有三百四十八戒，可以指這些戒條作為防範的對象。現在根據《智論》的說法，比丘尼受戒法，簡略地說有五百戒，詳細地說有八萬戒。比丘簡略地說有二百五十戒，詳細地說也和比丘尼的律儀一樣。 二、說明所犯的果報，其中分為兩部分。首先簡要說明起業的輕重，然後引用經文來證明未來的果報。首先，起業必須依託貪嗔癡三毒而產生。然而，三毒的產生...
【English Translation】 English version Thullakkaya (Minor offense). Regarding the three or two offenses highlighted in the text, only a few easily confusing points are listed here. For detailed content, refer to the commentaries. These offenses are also commonly found in the Seven Methods for Settling Disputes (seven ways to resolve conflicts). However, because people argue about the Four Purities (referring to the four pure practices that a Bhikkhu should uphold in the Sangha) and are not in harmony with each other, the Seven Medicines (referring to the seven methods for settling disputes) are established to eliminate disputes. Since the meaning of the text is broad and the reasoning is profound, even if one explains it laboriously, one cannot fully understand it. Therefore, it will not be elaborated on here. Monks and nuns commonly observe these shared precepts. Question: What are the meanings of the Five Divisions (five categories of offenses) and the Seven Aggregates (seven categories of offenses)? How are they separated and combined? Now, what is mentioned above only refers to the Six Aggregates. Answer: The statement of establishing the Five Divisions comes from the Mahāsaṃghika Vinaya, which is what our school relies on. Our school only says five offenses, five regulations, and five offense aggregates. The statements of the Six Aggregates and the Seven Aggregates come from the later part of the Dharmaguptaka Vinaya. Now, let's first distinguish the differences between the Seven Aggregates and the Five Divisions. If three conditions are met, it is classified into the Five Divisions. First, the names are the same; second, the nature is the same; and third, the final result is the same. If these three conditions are not met, it is classified into the aggregates. The difference between the Six Aggregates and the Seven Aggregates also has its meaning. The Six Aggregates combine Thullakkaya (minor offense) because they have the same nature. The Seven Aggregates separate Dussa-bhasita (evil speech) because its faults are more numerous. Question: The names and natures of the Six Aggregates have been listed in detail above. Please tell us what are the names and characteristics of the Five Divisions and the Seven Aggregates? Answer: The names of the Five Divisions are: 1. Pārājika (Defeat), 2. Saṃghādisesa (Formal Meeting), 3. Pācittiya (Expiation), 4. Paṭidesanīya (Confession), 5. Thullakkaya (Minor offense). The names of the Seven Aggregates are: 1. Pārājika (Defeat), 2. Saṃghādisesa (Formal Meeting), 3. Sthūlātyaya (Grave Offense), 4. Pācittiya (Expiation), 5. Paṭidesanīya (Confession), 6. Thullakkaya (Minor offense), 7. Dussa-bhasita (evil speech). These names are listed here first, and detailed content can be found in the commentary on the Prātimokṣa. Question: The Vinaya says that there are 250 precepts for Bhikkhus, and the Prātimokṣa also contains these precepts, while there are 500 precepts for Bhikkhunis. Is this statement true? Answer: Both listings are approximate numbers, just referring to them roughly. Each Vinaya school usually says this, and there is no need to adhere to the specific numbers. From the perspective of the precept body, the only one is the non-arising precept body (a formless precept body), which can be distinguished according to the realm it faces, and its number can be as numerous as dust. Here, it only refers to 250 precepts as the path for upholding and violating the precepts. The Vinaya says that there are 348 precepts for Bhikkhunis, which can refer to these precepts as objects of prevention. Now, according to the statement in the Mahāprajñāpāramitāśāstra, the method of receiving precepts for Bhikkhunis, briefly speaking, has 500 precepts, and in detail, it has 80,000 precepts. Bhikkhus, briefly speaking, have 250 precepts, and in detail, they are the same as the Bhikkhunis' Vinaya. 2. Explaining the consequences of offenses, which is divided into two parts. First, briefly explain the severity of the karma created, and then cite scriptures to prove the future consequences. First of all, the creation of karma must rely on the three poisons of greed, hatred, and delusion. However, the arising of the three poisons...
我心為本。此義廣張。行人須識。如懺法中具明業相。今略述起罪。必約三性而生。受報淺深並由意業為本。故明瞭論解云。破戒得罪輕重不定。有重心破輕戒得罪重。無慚羞心作無畏難。或由見起。謂無因果。或由不信生。謂非佛制此戒。或不信破此戒得此報。或由疑生為定佛製爲非佛製爲定得報不定得報。若由如此心破得罪便重。若不由如此心。偶爾破戒。重翻成輕。今隨三性具列罪相。一者善心犯戒。謂如僧祇中。知事比丘闇于戒相。互用三寶物。隨所違者並波羅夷。或見他厭生與其死具。看俗殺生。教令早與。勿使苦惱。此並慈心造罪。而前境違重。不以無知便開不犯。由是可學皆結根本。即律文云愚癡波羅夷。乃至吉羅亦爾。又如薩婆多去。年少比丘。不知戒相。塔上拔草罪福俱得。若論來報受罪則輕。由本善念更不增苦。不免地獄由違受體。若犯性戒具受二罪。謂業道也及以違制。若犯遮戒如壞草木。但得一罪。以化教中本不制故。無情可惱。若后懺洗複本清凈。不同犯性。廣如下智論中說。二不善心者。謂識知戒相。或復闇學輕慢教網。毀訾佛語。如明瞭論述云。有四種粗惡言犯罪。一者濁重貪瞋癡心。二者不信業報。三者不惜所受戒。四者輕慢佛語。故心而造則得重果。以此文證。由無慚愧初無改悔
【現代漢語翻譯】 現代漢語譯本： 我以心為根本。這個道理要廣泛宣揚。修行的人必須明白。就像《懺法》中詳細說明了業的各種表現。現在簡要敘述一下，罪過的產生必定與貪嗔癡三毒有關。承受果報的深淺都以意念所造的業為根本。所以《明瞭論》解釋說：『破戒所得的罪過，輕重不一定。有以很重的心破很輕的戒，罪過反而重。因為他沒有慚愧心，肆無忌憚。』或者因為錯誤的見解而起，認為沒有因果報應。或者因為不相信而產生，認為這不是佛制定的戒律。或者不相信破了這條戒會得到這樣的報應。或者因為懷疑而產生，不確定這是佛制定的還是不是佛制定的，不確定會得到報應還是不會得到報應。如果因為這樣的心態破戒，得到的罪過就很重。如果不是因為這樣的心態，偶爾破戒，重罪也會變成輕罪。現在根據貪嗔癡三毒，分別列出罪過的表現： 第一種是善心犯戒。比如《僧祇律》中，負責事務的比丘不熟悉戒律，互相挪用三寶（佛、法、僧）的財物，凡是違背的都構成波羅夷罪（斷頭罪）。或者看到有人厭惡生命，就給他準備死亡的用具。看到世俗之人殺生，就教唆他們早點動手，不要讓他們受苦惱。這些都是以慈悲心造罪，但因為對像嚴重，不能因為無知就開脫不犯。因此，凡是可學的都構成根本罪。就像律文中說的『愚癡波羅夷』，乃至吉羅罪也是如此。又如《薩婆多論》中，年輕的比丘不瞭解戒律，在佛塔上拔草，罪過和福報都得到。如果從未來的果報來說，受到的罪過就輕。因為本意是善念，不會增加痛苦。但仍然不能免除地獄之苦，因為違背了所受的戒體。如果犯了性戒（根本戒），就要承受兩種罪過，即業道的罪過和違背戒律的罪過。如果犯了遮戒（防止犯根本戒的戒），就像損壞草木一樣，只得到一種罪過。因為佛教化中本來就沒有禁止，沒有情感可以惱怒。如果後來懺悔洗滌，仍然可以恢復清凈，不同於犯了性戒。詳細的可以參考《下智論》中的說法。 第二種是不善心犯戒。指明知戒律，或者輕視學習，輕慢佛教的教義，詆譭佛說的話。如《明瞭論》所述：『有四種粗惡的言語會犯罪：一是懷著強烈的貪嗔癡心，二是不相信業報，三是不珍惜所受的戒律，四是輕慢佛說的話。』故意而為，就會得到嚴重的果報。以此可以證明，因為沒有慚愧心，一開始就沒有改正悔過的想法。
【English Translation】 English version: My heart is the root. This meaning should be widely proclaimed. Practitioners must understand this. Just as the 'Repentance Ritual' (Chan Fa) clearly explains the various manifestations of karma. Now, to briefly describe it, the arising of offenses is necessarily related to the three poisons (greed, hatred, and delusion). The depth of the retribution received is rooted in the karma created by intention. Therefore, the 'Treatise on Clarity' (Ming Liao Lun) explains: 'The severity of the offense from breaking precepts is not fixed. There are cases where breaking a minor precept with a heavy mind results in a severe offense, because one has no sense of shame and acts fearlessly.' Or it arises from wrong views, believing there is no cause and effect. Or it arises from disbelief, thinking that this precept was not established by the Buddha. Or disbelieving that breaking this precept will result in this retribution. Or it arises from doubt, being uncertain whether this was established by the Buddha or not, uncertain whether one will receive retribution or not. If one breaks a precept with such a mindset, the offense is very heavy. If it is not because of such a mindset, and one breaks a precept accidentally, a heavy offense can become a light one. Now, according to the three poisons, the manifestations of offenses are listed separately: The first is breaking a precept with a good intention. For example, in the 'Sanghika Vinaya' (Seng Qi Lu), a Bhikkhu (Biqiu) in charge of affairs is not familiar with the precepts and misappropriates the property of the Three Jewels (San Bao) (Buddha, Dharma, Sangha). Whatever is violated constitutes a Parajika offense (Bo Luo Yi) (defeat, expulsion). Or seeing someone who loathes life, one prepares the implements of death for them. Seeing a layperson killing, one instigates them to do it sooner, so they do not suffer. These are all creating offenses with a compassionate heart, but because the object is serious, one cannot be excused for ignorance. Therefore, whatever is learnable constitutes a fundamental offense. Just as the Vinaya (Lu) text says, 'Ignorance is Parajika,' and even a Dukkata (Ji Luo) offense is the same. Also, as in the 'Sarvastivada' (Sa Po Duo) tradition, a young Bhikkhu, not knowing the precepts, pulls grass from a pagoda (Ta), both offense and merit are obtained. If one speaks of future retribution, the suffering received will be light, because the original intention was good, and it will not increase suffering. But one still cannot escape the suffering of hell, because one has violated the precepts one has taken. If one commits a nature offense (Xing Jie) (fundamental precept), one must bear two offenses, namely the offense of the path of karma and the offense of violating the precept. If one commits a prohibition offense (Zhe Jie) (precept to prevent fundamental offenses), it is like damaging grass and trees, and one only receives one offense, because it was not originally prohibited in the teachings, and there are no sentient beings to anger. If one later repents and washes it away, one can still restore purity, unlike committing a nature offense. For details, refer to the 'Lower Wisdom Treatise' (Xia Zhi Lun). The second is breaking a precept with an unwholesome intention. This refers to knowing the precepts, or belittling learning, slighting the teachings of Buddhism, and slandering the words of the Buddha. As the 'Treatise on Clarity' (Ming Liao Lun) states: 'There are four kinds of coarse and evil speech that constitute offenses: first, harboring strong greed, hatred, and delusion; second, not believing in karmic retribution; third, not cherishing the precepts one has taken; and fourth, slighting the words of the Buddha.' Doing it intentionally will result in severe retribution. This proves that because there is no sense of shame, there is no intention to correct and repent from the beginning.
。是不善心。故成論害心殺蟻。重於慈心殺人。由根本業重。決定受報縱懺墮罪。業道不除。如十誦。調達破僧犯偷蘭已。佛令僧中悔之。而於業道尚墮阿鼻。故地獄經云。一作業定。二受果定。諸佛威神所不能轉。廣如卷未陳說。三無記心犯者。謂元非攝護。隨流任性意非善惡泛爾而造。如比丘方坐高談。虛論費時。損業縱放身口。或手足損傷草木地土。和僧媒娶妄用僧物。長衣過限。非時入俗手觸僧器。壞身口儀。如是眾例並通攝犯。唯除恒懷護持誤忘而造。此非心使不感來業。非即如上。前為方便。后眠醉狂遂成業果。通前結正。並如論中無記感報。問無記無業云何有報。答解有二。初言感報者。謂先有方便后入無記業。成在無記心中故言感報。而實無記非記果也。二者不感總報非不別受。如經中頭陀比丘。不覺殺生。彼生命過墮野豬中。山上舉石。即因崩下還殺比丘。又如五百問中。知事誤觸凈器。作啖糞鬼等。如成論中。睡眠成業是無記業。問如前無記有。不犯者其相如何。答前已略明。今更廣示。謂學知戒相。善達持犯心常兢厲。偶爾忘迷由非意緣。故開不犯。如長衣過日。忘不說凈。善攝根門。便睡漏失。扶持木石。失手殺人。如是等緣並非結限。反上所懷並結正犯。然則業苦綿積生報莫窮。虛縱身口
【現代漢語翻譯】 現代漢語譯本 這是不善之心。因此，《成實論》認為，懷著害人之心殺死螞蟻，比懷著慈悲之心殺人罪過更重。因為根本業重，所以決定會受到報應，即使懺悔了墮落的罪行，也無法消除業道。《十誦律》中記載，提婆達多（Devadatta，佛陀的堂兄弟，以製造僧團分裂而聞名）破僧（破壞僧團和諧）犯了偷蘭罪（一種較輕的罪），佛陀讓僧眾為他懺悔，但他仍然會墮入阿鼻地獄（Avīci，八大地獄中最底層的地獄）。所以《地獄經》說：『一是作業定，二是受果定，諸佛的威神力都無法轉變。』詳細內容如卷末所述。 三是無記心（既非善亦非惡的心）所犯的罪。指的是原本沒有攝護（約束），隨波逐流，任由性情發展，意念既非善也非惡，泛泛而為。例如比丘（bhikkhu，佛教僧侶）坐在高處高談闊論，虛度光陰，浪費時間，損害修行，放縱身口意，或者手腳損傷草木土地，和合僧眾，為他人做媒，妄用僧物，長衣超過限制，非時進入俗家，用手觸控僧器，破壞身口儀。像這樣的例子都屬於攝犯。除非是經常懷著護持之心，因為誤忘而造成的，因為這不是心識的驅使，所以不會感召未來的業報。這和前面所說的不同，前面是先有方便，後來因為睡眠、醉酒、瘋狂等原因而造成了業果。總而言之，都如論中所說，無記心會感召果報。 問：無記心沒有業，為什麼會有報應？ 答：解釋有兩種。第一種說法是，所謂的感報，指的是先有方便，後來進入無記業，業是在無記心中形成的，所以說是感報。但實際上無記心本身並不會產生果報。第二種說法是，不會感召總報，但並非不會受到個別的果報。例如經中記載，一位頭陀比丘（dhūta-bhikkhu，苦行僧）不自覺地殺生，那條生命死後轉生為野豬，在山上舉起石頭，結果石頭崩落，反而殺死了比丘。又如《五百問》中記載，知事（負責僧團事務的人）錯誤地觸碰了凈器，結果轉生為啖糞鬼等。如《成實論》中說，睡眠中造業是無記業。 問：像前面所說的無記心，不構成犯罪的情況是怎樣的？ 答：前面已經略微說明，現在再詳細說明。指的是學習瞭解戒相，善於通達持戒和犯戒，心中經常保持警惕，偶爾因為忘記或迷惑，由於不是故意的，所以開許不構成犯罪。例如長衣超過了期限，忘記說凈（一種儀式），善於攝護根門，睡覺時出現遺精，扶持木石，失手殺人，像這樣的情況都不是因為結限（故意違反戒律）。反之，如果與上述情況相反，都構成犯罪。如此一來，業苦綿延積累，生死輪迴無窮無盡，虛度光陰，放縱身口意。
【English Translation】 English version This is an unwholesome mind. Therefore, the Satyasiddhi Shastra (成實論) considers killing an ant with a malicious intent to be a greater offense than killing a person with a compassionate intent. Because the root karma is heavy, it is determined that one will receive retribution. Even if one repents for the fallen sins, the path of karma cannot be eliminated. As recorded in the Daśabhāṇavāra Vinaya (十誦律), after Devadatta (提婆達多, Buddha's cousin, known for causing schism in the Sangha) broke the Sangha (僧團, monastic community) and committed the sthūlātyaya (偷蘭, a minor offense), the Buddha ordered the Sangha to repent for him, but he would still fall into Avīci (阿鼻, the lowest of the eight great hells) in the path of karma. Therefore, the Sutra of Hell (地獄經) says: 'First, the action is determined; second, the result is determined; the majestic power of all Buddhas cannot change it.' Detailed content is as described at the end of the scroll. Third, offenses committed with an indeterminate mind (無記心, neither wholesome nor unwholesome). This refers to originally not having saṃvara (攝護, restraint), going with the flow, letting nature take its course, with thoughts that are neither good nor bad, acting casually. For example, a bhikkhu (比丘, Buddhist monk) sitting high and talking loudly, wasting time, harming practice, indulging body, speech, and mind, or hands and feet damaging plants, trees, land, harmonizing the Sangha, acting as a matchmaker for others, misusing Sangha property, long robes exceeding the limit, entering the laity at inappropriate times, touching Sangha utensils with hands, destroying the demeanor of body and speech. Examples like these all fall under saṃvara offenses. Unless one constantly cherishes a protective mind and commits them due to accidental forgetfulness, because this is not driven by consciousness, it will not attract future karmic retribution. This is different from what was said earlier, where there was first a means, and later the karmic result was caused by sleep, drunkenness, madness, etc. In summary, as stated in the treatise, an indeterminate mind will attract retribution. Question: If an indeterminate mind has no karma, why is there retribution? Answer: There are two explanations. The first explanation is that the so-called attraction of retribution refers to first having a means, and later entering an indeterminate karma. The karma is formed in the indeterminate mind, so it is said to be the attraction of retribution. But in reality, the indeterminate mind itself does not produce retribution. The second explanation is that it does not attract general retribution, but it is not that it will not receive individual retribution. For example, it is recorded in the sutra that a dhūta-bhikkhu (頭陀比丘, ascetic monk) unknowingly killed a living being. That life was reborn as a wild boar, and when it lifted a stone on the mountain, the stone collapsed and killed the bhikkhu. Also, as recorded in the Five Hundred Questions, the person in charge (of Sangha affairs) mistakenly touched a clean utensil, and as a result, was reborn as a dung-eating ghost, etc. As stated in the Satyasiddhi Shastra, committing karma in sleep is indeterminate karma. Question: What is the situation where an indeterminate mind, as mentioned earlier, does not constitute an offense? Answer: It has been briefly explained earlier, and now it will be explained in more detail. It refers to learning and understanding the aspects of precepts, being good at understanding upholding and violating precepts, constantly maintaining vigilance in the mind, and occasionally forgetting or being confused, and because it is not intentional, it is allowed not to constitute an offense. For example, the long robe exceeds the limit, forgetting to say niṣīdana (說凈, a ritual), being good at guarding the sense faculties, seminal emission occurring during sleep, supporting wood and stone, accidentally killing someone, situations like these are not due to bandhana (結限, intentionally violating the precepts). Conversely, if it is the opposite of the above situations, it constitutes an offense. In this way, karmic suffering accumulates continuously, the cycle of birth and death is endless, wasting time, indulging body, speech, and mind.
污染塵境。既無三善可附。唯加三惡苦輪。以此經生可為嘆息。二引證誠報。如目連問罪報經云。若比丘比丘尼。無慚愧心輕慢佛語。犯突吉羅眾學戒罪。如四天王壽五百歲墮泥犁中。於人間數九百千歲。第二波羅提提舍尼。如三十三天壽命千歲。於人間數三億六十千歲。墮地獄中。第三波逸提者。如夜摩天壽二千歲。於人間數二十一億四十千歲。第四偷蘭遮。如兜率天壽四千歲。於人間數五十億六十千歲。第五僧伽婆尸沙罪。如不憍樂天壽八千歲。於人間數二百三十億四十千歲。第六犯波羅夷罪。如他化自在天壽十六千歲墮泥犁中。於人間數九百二十一億六十千歲。涅槃中犯突吉羅罪。如忉利天日月歲數八百萬歲。墮地獄中。與上經文不同者。此謂數有大小。即萬萬為億之量也。自上引經。並是佛說正翻。非謂失譯疑偽。勿得縱心罪境。曾不反知一犯尚入刑科。多犯理須長劫。今時不知教者。多自毀傷云。此戒律所禁止。是聲聞之法。於我大乘棄同糞土。猶如黃葉木牛木馬誑止小兒。此之戒法亦復如是。誑汝聲聞子也。原夫大小二乘理無分隔對機。設藥除病為先故。鹿野初唱本為聲聞。八萬諸天便發大道。雙林告滅。終顯佛性而有聽眾果成羅漢。以此推之。悟解在心不唯教旨。故世尊處世。深達物機。凡所施為。必
【現代漢語翻譯】 現代漢語譯本 污染塵境。既然沒有三善可以依靠，只會增加三惡道的痛苦輪迴。這樣的生命實在令人嘆息。第二，引用證據來證實報應的真實性。如《目連問罪報經》所說：『如果比丘（佛教男性出家人）、比丘尼（佛教女性出家人）沒有慚愧心，輕慢佛語，犯了突吉羅（Dukkata，輕罪）、眾學戒罪，如同四大天王（Catummaharajika，佛教神祇）壽命五百歲，死後墮入泥犁（Naraka，地獄）之中，相當於人間九百千歲。』第二，犯波羅提提舍尼（Patidesaniya，應懺悔罪），如同三十三天（Tavatimsa，佛教神祇）壽命一千歲，相當於人間三億六十千歲，死後墮入地獄之中。第三，犯波逸提（Pacittiya，單墮罪），如同夜摩天（Yama，佛教神祇）壽命二千歲，相當於人間二十一億四十千歲。第四，犯偷蘭遮（Thullaccaya，粗罪），如同兜率天（Tusita，佛教神祇）壽命四千歲，相當於人間五十億六十千歲。第五，犯僧伽婆尸沙罪（Sanghadisesa，僧殘罪），如同不憍樂天（Paranimmita-vasavatti，佛教神祇）壽命八千歲，相當於人間二百三十億四十千歲。第六，犯波羅夷罪（Parajika，斷頭罪），如同他化自在天（Paranimmita-vasavatti，佛教神祇）壽命一萬六千歲，死後墮入泥犁之中，相當於人間九百二十一億六十千歲。《涅槃經》中說，犯突吉羅罪，如同忉利天（Trayastrimsa，佛教神祇）的日月歲數八百萬歲，死後墮入地獄之中。與上面經文不同的是，這裡所說的數字有大小之分，即萬萬為億。以上引用的經文，都是佛陀所說的正確翻譯，不是所謂的失譯或偽經。不要放縱自己的心，在罪惡的境界中放任自流，要知道即使犯一次罪也會受到刑罰，多次犯罪必然要經歷漫長的劫數。現在有些不懂教義的人，常常自毀前程，說：『這些戒律所禁止的，是聲聞（Sravaka，小乘佛教徒）之法，對於我們大乘（Mahayana，大乘佛教）來說，如同糞土一般，就像用黃葉、木牛、木馬來哄騙小孩子一樣，這些戒法也是如此，用來哄騙你們這些聲聞弟子罷了。』要知道，大小二乘的道理並沒有分隔，只是爲了適應不同的根機，才用不同的藥物來解除病痛。所以，佛陀在鹿野苑（Sarnath，釋迦牟尼初轉法輪之地）初次說法時，本是爲了聲聞，但八萬諸天卻因此發起了大道之心。佛陀在雙林（Kushinagar，釋迦牟尼涅槃之地）告別世間時，最終顯現了佛性，而聽眾中也有人證得了阿羅漢（Arhat，小乘佛教最高果位）。由此推斷，悟解在於內心，而不僅僅在於教義。所以，世尊（釋迦牟尼佛的尊稱）處世，深知眾生的根機，凡所施為，必定
【English Translation】 English version Defiling the realm of dust. Since there are no three good deeds to rely on, only the suffering of the three evil realms increases. Such a life is truly lamentable. Secondly, citing evidence to confirm the truth of retribution. As the 'Maudgalyayana's Inquiry into the Retribution of Sins Sutra' says: 'If a Bhikshu (Buddhist monk) or Bhikshuni (Buddhist nun) has no sense of shame and disrespects the Buddha's words, committing the Dukkata (minor offense) and the offenses of the training precepts, it is like the Four Heavenly Kings (Catummaharajika, Buddhist deities) having a lifespan of five hundred years, and after death, falling into Naraka (hell), which is equivalent to nine hundred thousand years in the human realm.' Secondly, committing Patidesaniya (offense requiring confession), it is like the Thirty-three Heavens (Tavatimsa, Buddhist deities) having a lifespan of one thousand years, equivalent to three hundred and sixty thousand years in the human realm, and after death, falling into hell. Thirdly, committing Pacittiya (offense entailing expiation), it is like the Yama Heaven (Yama, Buddhist deity) having a lifespan of two thousand years, equivalent to twenty-one billion and forty thousand years in the human realm. Fourthly, committing Thullaccaya (grave offense), it is like the Tusita Heaven (Tusita, Buddhist deity) having a lifespan of four thousand years, equivalent to fifty billion and sixty thousand years in the human realm. Fifthly, committing Sanghadisesa (offense requiring initial and subsequent meetings of the Sangha), it is like the Paranimmita-vasavatti Heaven (Paranimmita-vasavatti, Buddhist deity) having a lifespan of eight thousand years, equivalent to two hundred and thirty billion and forty thousand years in the human realm. Sixthly, committing Parajika (offense entailing expulsion), it is like the Paranimmita-vasavatti Heaven (Paranimmita-vasavatti, Buddhist deity) having a lifespan of sixteen thousand years, and after death, falling into Naraka, which is equivalent to nine hundred and twenty-one billion and sixty thousand years in the human realm. The Nirvana Sutra says that committing Dukkata is like the Trayastrimsa Heaven (Trayastrimsa, Buddhist deity) having eight million years of solar and lunar cycles, and after death, falling into hell. What differs from the above sutras is that the numbers mentioned here have different magnitudes, that is, ten thousand times ten thousand is a billion. The sutras cited above are all correct translations of what the Buddha said, not so-called mistranslations or false scriptures. Do not indulge your mind and let it run wild in the realm of sin. Know that even committing a single offense will be punished, and committing multiple offenses will inevitably lead to long kalpas (aeons). Nowadays, some people who do not understand the teachings often ruin their own future, saying: 'These prohibitions of the precepts are the Dharma (teachings) of the Sravakas (followers of the Hearer Vehicle, Hinayana Buddhism), which is like dirt to us Mahayanists (followers of the Great Vehicle, Mahayana Buddhism), just like using yellow leaves, wooden cows, and wooden horses to deceive children. These precepts are also like that, used to deceive you Sravaka disciples.' It should be known that there is no separation between the principles of the Hearer Vehicle and the Great Vehicle, but different medicines are used to relieve illnesses according to different capacities. Therefore, when the Buddha first preached in Sarnath (Sarnath, the place where Shakyamuni Buddha first turned the Wheel of Dharma), it was originally for the Sravakas, but eighty thousand devas (gods) aroused the mind of the Great Way because of it. When the Buddha bid farewell to the world in Kushinagar (Kushinagar, the place where Shakyamuni Buddha entered Nirvana), he ultimately revealed the Buddha-nature, and some of the listeners attained Arhatship (Arhat, the highest attainment in Hinayana Buddhism). From this, it can be inferred that enlightenment lies in the mind, not just in the teachings. Therefore, the World-Honored One (a respectful title for Shakyamuni Buddha), in his dealings with the world, deeply understood the capacities of beings, and whatever he did, he would certainly
以威儀為主。但由身口所發事在戒防。三毒勃興要由心使。今先以戒捉。次以定縛。后以慧殺理次然乎。今有不肖之人。不知己身位地。妄自安托云是大乘。輕弄真經自重我教。即勝鬘經說。毗尼者即大乘學。智論云。八十部者即尸波羅蜜。如此經論不入其耳。豈不為悲。故摩耶經云。若年少比丘親于眾中毀訾毗尼。當知是為法滅之相。涅槃又云。若言。如來說。突吉羅如上歲數入地獄者。並是如來方便怖人。如是說者。當知決定是魔經律。非佛所說。以此文證。如來懸知未來有此。故先說示以定邪正不令有濫。而有同前群黨。可謂即是魔民。又遺教等經。並指毗尼以為大師。若我在世無異此也。而故違逆自陷深殃。故百喻經云。昔有一師畜二弟子。各當一腳隨時按摩。其大弟子。嫌彼小者。便打折其所當之腳。彼又嫌之。又折大者所當之腳。譬今方等學者非於小乘。小乘學者又非方等。故使大聖法典二途兼亡。以此證知。今自目睹。且菩薩設教通道濟俗。有緣而作不染其風。初心大士。同聲聞律儀。護譏嫌戒性重無別。即涅槃經中。羅剎乞微塵浮囊菩薩不與。譬護突吉羅戒也。又智論云。出家菩薩守護戒故不畜財物。以戒之功德勝於佈施。如我不則施一切眾生之命等。以此文證。今濫學大乘者。行非可採言過其實。
恥己毀犯謬自褒揚。余曾語云。戒是小法可宜舍之。便即不肯可宜持之。又復不肯豈非與煩惱。合卒難諫喻又可悲乎。今僧尼等。並順聖教依法受戒。理須護持。此則成受。若元無護。雖受不成。故薩婆多雲。無殷重心不發無作。縱使成受。形儀可觀佛法住持。理須同護。今時剃髮染衣。四僧羯磨。伽藍置設訓導道俗。凡所施為無非戒律。若生善受利。須身秉御之處口云我應為之。若污戒起非。違犯教網之處。便云我是大乘不關小教。故佛藏立鳥鼠比丘之喻。驢披師子之皮。廣毀譏訶。何俟陳顯。恐后無知初學。為彼塵蒙故曲引張。猶恐同染悲夫。
隨戒釋相篇第十四(此篇來意。準律條部。但以正本持犯未具。下更列之。今為諸篇未足故。別生一位。使條理隨相指式軌定)
比丘有二百五十戒(智論云。若但說名字則二百五十。毗尼中。略說則八萬四千。廣說無量無邊。故出家之人。有無量無邊律儀。在家人不具尸波羅蜜。出家者即具戒度也)。依之修行。善識其六種相者。使發生定慧克剪煩惱。若闇于所緣隨流染惑。豈能反流生死。方更沉淪苦趣。所以依教出相具顯持犯。必準此行之。庶無禍害焉。今但隨戒別指。直陳進不。若通明心境具在方軌持犯中。然戒是生死舟航。出家宗要。受者法界為量。
【現代漢語翻譯】 現代漢語譯本：
自慚形穢，譭謗戒律，荒謬地自我褒揚。我曾說過，戒律是小法，可以捨棄。隨即又不肯捨棄，又說可以持守。但最終還是不肯持守，這難道不是與煩惱同流合污嗎？最終難以勸諫，實在可悲啊！如今的僧尼等，都遵循佛陀的教誨，依法受戒，理應護持。這樣才算真正受戒。如果原本就沒有護持之心，即使受了戒也不算數。所以《薩婆多論》說，沒有殷重之心，就不會生起無作戒體。縱然形式上受了戒，儀容可觀，但要住持佛法，理應共同護持戒律。現在有些人剃髮染衣，進行四僧羯磨（指僧團的事務處理），伽藍（寺院）的設定，訓導僧俗，凡所施為，無一不是戒律。如果生起善的受持利益，需要自身秉持戒律之處，就說『我應當這樣做』。如果觸犯戒律，違背佛教的規範之處，就說『我是修大乘的，與小乘戒律無關』。所以《佛藏經》立了鳥鼠比丘（指行為不如法的比丘）的比喻，如同驢披著獅子的皮，廣泛地譭謗譏諷。何必再詳細陳述呢？恐怕後來的無知初學者，被他們矇蔽，所以才委婉地勸誡，仍然擔心他們會同流合污，真是可悲啊！
隨戒釋相篇第十四（此篇的來意，依據律條部，但因為正本的持犯內容不完整，下面會再列出。現在因為之前的篇章內容不足，所以單獨列出這一篇，使條理清晰，隨相指示，規範行爲）
比丘有二百五十戒（《智論》說，如果只說名字，就是二百五十戒。在毗尼（律藏）中，略說有八萬四千戒，廣說則無量無邊。所以出家之人，有無量無邊的律儀。在家之人不具足尸波羅蜜（持戒波羅蜜），出家之人就具足戒度）。依照這些戒律修行，善於識別它的六種相狀，就能使人發生定慧，克服剪除煩惱。如果對所緣境（指修行所觀的對象）不明白，隨波逐流，被迷惑染污，怎麼能逆轉生死輪迴，反而會更加沉淪於痛苦之中呢？所以依據教法，顯明戒相，詳細說明持戒和犯戒，必須以此為準則來修行，才能避免災禍。現在只是隨戒分別指明，直接陳述進退。如果通達心境，就全部包含在方軌持犯之中。然而戒律是生死輪迴的舟船，是出家修行的根本要旨。受戒者的發心，要以法界為度量。
【English Translation】 English version:
Shamefully, they destroy and violate the precepts, and absurdly praise themselves. I once said, 'The precepts are minor laws, which can be abandoned.' Immediately, they refused to abandon them, saying they should be upheld. But ultimately, they still refused to uphold them. Isn't this colluding with afflictions? It's ultimately difficult to advise them, truly lamentable! Now, the monks and nuns, etc., all follow the Buddha's teachings, receiving the precepts according to the law, and should protect and uphold them. Only then is it considered truly receiving the precepts. If there is originally no intention to protect them, even if one receives the precepts, it doesn't count. Therefore, the Sarvastivada (薩婆多) says, 'Without a sincere and earnest mind, the unmanifested precept-substance (無作) will not arise.' Even if one formally receives the precepts, and the appearance is pleasing, to uphold the Buddhadharma (佛法), one should jointly protect the precepts. Now, some people shave their heads and wear robes, perform the four-monk karma (四僧羯磨) (referring to the handling of Sangha affairs), establish monasteries (伽藍), and instruct monks, nuns, and laypeople. All their actions are none other than the precepts. If good arises from upholding the precepts, and there is a benefit, where one needs to personally uphold the precepts, they say, 'I should do this.' If one violates the precepts and goes against the teachings, they say, 'I am a Mahayana (大乘) practitioner, and it has nothing to do with the Hinayana (小乘) precepts.' Therefore, the Buddha-garbha Sutra (佛藏經) establishes the analogy of the bird-mouse Bhikshus (比丘) (referring to Bhikshus who behave improperly), like a donkey wearing a lion's skin, widely slandering and ridiculing. Why elaborate further? Fearing that later ignorant beginners will be deceived by them, I offer this gentle admonishment, still worried that they will become tainted. How lamentable!
Chapter Fourteen: Explaining the Characteristics of Following the Precepts (隨戒釋相篇) (The intention of this chapter is based on the sections of the Vinaya (律條部), but because the original text's descriptions of upholding and violating the precepts are incomplete, they will be listed again below. Now, because the previous chapters are insufficient, this chapter is listed separately to clarify the organization, provide guidance on the characteristics, and standardize behavior.)
A Bhikshu (比丘) has two hundred and fifty precepts. (The Mahaprajnaparamita-sastra (智論) says, 'If only the names are mentioned, there are two hundred and fifty precepts. In the Vinaya (毗尼) (the collection of monastic rules), there are briefly eighty-four thousand precepts, and extensively, there are countless precepts. Therefore, ordained people have countless rules of conduct. Laypeople do not fully possess the sila-paramita (尸波羅蜜) (the perfection of moral discipline), while ordained people fully possess the degree of precepts.') By practicing according to these precepts and being skilled at recognizing their six characteristics, one can generate samadhi (定) and prajna (慧), and overcome and cut off afflictions. If one is ignorant of the object of focus (所緣境) (referring to the object contemplated in practice), follows the flow, and is deluded and tainted, how can one reverse the cycle of birth and death? Instead, one will sink further into suffering. Therefore, according to the teachings, the characteristics of the precepts are made clear, and upholding and violating the precepts are explained in detail. One must follow this as a standard for practice to avoid misfortune. Now, I will simply point out the precepts separately, directly stating advancement and retreat. If one understands the mind and realm, it is all contained within the standards of upholding and violating the precepts. However, the precepts are the boat for crossing the ocean of birth and death, and the fundamental essence of monastic practice. The aspiration of the one who receives the precepts should be as vast as the Dharmadhatu (法界) (the realm of reality).
持者麟角猶多。良由未曉本詮故。得隨塵生染。此既聖賢同有欽序。何得抑忍不論。故直筆舒之。略分四別。一者戒法。此即體。通出離之道。二者戒體。即謂出生眾行之本。三者戒行。謂方便修成順本受體。四者戒相。即此篇所明。亙通篇聚。就初戒法受緣已明。今略標舉顯知由徑。且分七門。一聖道本基。二戒有大用。三略知名趣。四具緣不同。五優劣有異。六重受通塞。七震嶺受緣時代不同。初言聖道本基者。如成實云。戒如捉賊。定如縛賊。慧如殺賊。三行次第賢聖行之。即經云。依因此戒。得生諸禪定及滅苦智慧。又律云。為調三毒令盡故制增戒學。又云。戒者行根面首。集眾善法三昧成就。又智論云。若無此戒。雖諸苦行皆名邪行。即經云。諸善功德皆不得生。余廣如戒本疏述之。二戒有大用。諸佛立教並有勝能。明義各別理須略舉。夫三寶所以隆安。九道所以師訓。諸行之歸憑賢聖之依止者。必宗于戒。故律云。如是諸佛子。修行禁戒本。終不回邪流沒溺生死海。又戒經云。若有自為身欲求于佛道。當尊重正法。此是諸佛教。故結集三藏。此教最先。善見云。毗尼藏者。佛法壽命。毗尼藏住佛法方住。故先結之所以爾者。余經但泛明化跡通顯因果。事隨理通言無所寄。意寔深遠昏情未達。雖欲進修鮮得
【現代漢語翻譯】 現代漢語譯本： 持戒者如麟角般稀少，主要原因是人們不瞭解戒律的根本要義，以至於隨著塵世的習氣而受到污染。既然聖賢都同樣重視戒律，又怎麼能壓制不談論呢？所以直截了當地闡述它，略分為四個方面：一是戒法（Śīla-dharma，戒律的法則），這是戒律的本體，貫通出離之道；二是戒體（Śīla-śarīra，戒律的體性），即產生各種行為的根本；三是戒行（Śīla-caritra，戒律的行為），指方便地修習，使之順應所受的戒體；四是戒相（Śīla-lakṣaṇa，戒律的相狀），就是這部律藏所闡明的，貫穿整個篇章。關於最初的戒法，受戒的因緣已經闡明，現在略作標舉，使人知曉途徑。且分為七個方面：一是聖道的基礎，二是戒律的巨大作用，三是略知名稱的意義，四是具緣的不同，五是優劣的差異，六是重受的通達與阻塞，七是震嶺受戒的因緣時代不同。首先說聖道的基礎，如《成實論》（Tattvasiddhi-śāstra）所說：『戒如捉賊，定如縛賊，慧如殺賊。』三種修行次第是賢聖所行的。即經中所說：『依靠此戒，得生各種禪定以及滅苦的智慧。』又律中說：『爲了調伏貪嗔癡三毒，使之窮盡，所以制定增戒學。』又說：『戒是行為的根本和首要，是聚集各種善法和成就三昧的基礎。』又《智論》（Mahāprajñāpāramitopadeśa）中說：『如果沒有此戒，即使各種苦行都稱為邪行。』即經中所說：『各種善功德都不能產生。』其餘的廣泛內容如《戒本疏》所闡述的。二是戒律的巨大作用。諸佛設立教法都有殊勝的能力，所闡明的意義各有不同，所以需要略作舉例。三寶之所以能夠興隆安穩，九道眾生之所以能夠傚法訓導，各種行為的歸宿和賢聖的依靠，必定以戒律為根本。所以律中說：『像這樣的佛子，修行禁戒為根本，終究不會回入邪流，沉沒于生死苦海。』又戒經中說：『如果有人爲了自身，想要尋求佛道，應當尊重正法，這是諸佛的教導。』所以結集三藏，此戒律藏最為優先。善見律毗婆沙（Samantapāsādikā）中說：『毗尼藏（Vinaya-piṭaka，律藏）是佛法的壽命，毗尼藏存在，佛法才能存在。』所以首先結集律藏的原因就在於此。其餘的經藏只是泛泛地闡明教化的事蹟，普遍地顯示因果，事相隨著道理而貫通，言語沒有特定的寄託，意義實在深遠，昏昧的情感難以通達，即使想要進修也難以得到。
【English Translation】 English version: Those who uphold the precepts are as rare as unicorns. This is mainly because they do not understand the fundamental meaning of the precepts, and thus are tainted by worldly habits. Since sages and saints alike value the precepts, how can we suppress discussion of them? Therefore, I will directly expound on them, dividing them into four aspects: first, the Śīla-dharma (the law of precepts), which is the essence of the precepts, and which connects the path of liberation; second, the Śīla-śarīra (the substance of precepts), which is the root from which all actions arise; third, the Śīla-caritra (the practice of precepts), which refers to the expedient practice that aligns with the received substance of the precepts; and fourth, the Śīla-lakṣaṇa (the characteristics of precepts), which is what this Vinaya (monastic discipline) elucidates, permeating the entire text. Regarding the initial Śīla-dharma, the conditions for receiving the precepts have already been explained. Now, I will briefly highlight them to make the path known. It can be divided into seven aspects: first, the foundation of the noble path; second, the great function of the precepts; third, a brief understanding of the meaning of the names; fourth, the differences in the necessary conditions; fifth, the differences in superiority and inferiority; sixth, the accessibility and obstruction of re-receiving the precepts; and seventh, the different times and conditions for receiving the precepts in Zhenling. First, regarding the foundation of the noble path, as the Tattvasiddhi-śāstra (Treatise on the Establishment of Truth) says: 'Precepts are like catching a thief, concentration is like binding a thief, and wisdom is like killing a thief.' These three practices are the order in which the virtuous and noble ones practice. As the sutra says: 'Relying on these precepts, one can generate various samādhis (meditative states) and the wisdom to extinguish suffering.' Also, the Vinaya says: 'To subdue the three poisons of greed, anger, and ignorance, the study of increasing precepts is established.' It also says: 'Precepts are the root and head of conduct, the basis for gathering all good dharmas and achieving samādhi.' Also, the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says: 'Without these precepts, even all ascetic practices are called wrong practices.' As the sutra says: 'All good merits cannot arise.' The rest of the extensive content is explained in the Commentary on the Prātimokṣa (monastic rules). Second, the great function of the precepts. All Buddhas establish teachings with extraordinary abilities, and the meanings they elucidate are different, so it is necessary to briefly give examples. The reason why the Three Jewels can flourish and be secure, the reason why beings in the nine realms can follow the teachings, and the refuge of all practices and the reliance of the virtuous and noble ones, must be based on the precepts. Therefore, the Vinaya says: 'Such disciples of the Buddha, cultivate the fundamental precepts, and will never return to the evil stream, sinking in the sea of birth and death.' Also, the Precept Sutra says: 'If someone is for themselves, wanting to seek the Buddha path, they should respect the Dharma, this is the teaching of all Buddhas.' Therefore, in the compilation of the Tripiṭaka (Three Baskets), this Vinaya-piṭaka (Basket of Discipline) is the most prioritized. The Samantapāsādikā (The Comprehensive Good View) says: 'The Vinaya-piṭaka is the life of the Buddha-dharma, when the Vinaya-piṭaka exists, the Buddha-dharma can exist.' Therefore, the reason for compiling the Vinaya-piṭaka first is this. The other sutras only generally explain the traces of teaching, universally revealing cause and effect, the events follow the principle and are connected, the words have no specific reliance, the meaning is truly profound, and the confused feelings are difficult to understand, even if one wants to advance in practice, it is difficult to obtain.
其要多。滯筌相由迷教旨。今戒律大藏住持功強。凡所施造並皆粗現。以人則形服異世。法則軌用有儀。住既與俗不同。雜行條然自別。由世隨相有法逐相成。便能綱維不墜于地。又以法能資人。親成眾行使人能弘法。故律云。以眾和合故佛法得久住。三略解名義。依彼梵本具立三名。初言毗尼(或云毗奈耶或云毗那耶)。此翻為律。即四分十八法中。毗尼及律二名不併。又增一中七種律也。謂七毗尼。或以滅翻從功能為號終非正譯。故以律翻之乃當正義。二言尸羅。此翻為戒。即六度所說良證可知。三言波羅提木叉。此云處處解脫。顯三次第即是一化始終。律則據教教不孤。起必詮行相戒則因之而立。戒不虛因必有果克。故解脫絕縛最在其終。次明其義。初云律者法也。謂犯不犯輕重等法。並律所明即教詮也。問余之兩藏亦明行法。何不標名。答智論云。余藏所詮意存定慧。此中顯宣戒行為萬善之因基。故先取法名引生后二也。所以前標律者。由出家五眾形服異世。顯內法亦異。而外道俗流濫同聖蹟無由取別。妙以法除。故創弘律名用顯知法。余如常解。二者戒義如雜心說。謂類通法界也。廣如后明智論云戒者秦言性善也。又善生經云。戒者制也制不善法。或云迮隘性不容惡。或云清涼跡煩惱熱。或名為上。能上天
【現代漢語翻譯】 其要多。滯筌（比喻達到目的的手段）相由迷教旨。如今戒律大藏的住持功用強大，凡是所施行的建造都顯得粗糙簡陋。就人而言，他們的服飾與世俗不同；就法則而言，其規範和使用都有一定的儀式。既然僧侶的居住生活與世俗不同，那麼各種修行也自然而然地與世俗區分開來。由於世俗隨著表象而存在，法則隨著表象而形成，因此能夠維護綱紀而不至於使其墜落。而且，法則能夠資助人，促成各種修行，使人能夠弘揚佛法。所以《律藏》中說：『因為大眾和合，所以佛法得以長久住世。』 下面簡要解釋這些名稱的含義。根據梵文原本，設立了三個名稱。第一個是毗尼（Vinaya）（或稱毗奈耶（Vinaya）或毗那耶（Vinaya）），翻譯成漢語就是『律』。在《四分律》的十八種法中，『毗尼』和『律』這兩個名稱不併用。另外，在《增一阿含經》中也有七種律，即七毗尼。或者用『滅』來翻譯，從功能上作為名稱，但終究不是正確的翻譯，所以用『律』來翻譯才是正確的含義。第二個是尸羅（Śīla），翻譯成漢語就是『戒』，也就是六度中所說的內容，這是可以明確證明的。第三個是波羅提木叉（Prātimokṣa），意思是『處處解脫』，顯示了這三個次第就是一個教化的始終。律是根據教義而設立的，教義不會孤立存在，必定會詮釋修行的相狀；戒是根據律而建立的，戒不會憑空產生，必定會有結果。因此，解脫束縛最終就在於此。 接下來闡明這些名稱的含義。首先，『律』的意思是『法』，指的是犯戒與不犯戒、輕罪與重罪等法則，這些都是律所闡明的，也就是教義所詮釋的。有人會問：其他的兩藏（經藏和論藏）也闡明修行的方法，為什麼不標明名稱呢？回答是：《智度論》中說，其他兩藏所詮釋的內容側重於禪定和智慧，而這裡（律藏）則明顯地宣揚戒行是萬善的基礎，所以首先取『法』這個名稱來引出後面的兩個名稱。之所以首先標明『律』，是因為出家的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）的服飾與世俗不同，表明內在的佛法也與世俗不同。然而，外道和世俗之人混雜在一起，與聖人的軌跡沒有區別，無法區分。巧妙地用法來去除這種混雜，所以首先弘揚『律』這個名稱，用以顯示知法。其餘的解釋如同通常的解釋一樣。第二，『戒』的含義如同《雜心論》所說，指的是遍及法界的類別。詳細的解釋如同後面所闡明的。《智度論》中說，『戒』在秦語（古代漢語）中是『性善』的意思。另外，《善生經》中說，『戒』是『制』，是制止不善之法。或者說，『戒』是狹隘的，不允許邪惡存在。或者說，『戒』是清涼的，能夠消除煩惱的熱惱。或者說，『戒』是至上的，能夠使人昇天。
【English Translation】 Its essentials are many. Clinging to the means (metaphor for methods to achieve a goal) leads to confusion about the teachings. Now, the upholding power of the Vinaya (discipline) Pitaka (basket) is strong, but all constructions and implementations appear crude. As for people, their attire differs from the world; as for the rules, their norms and usages have rituals. Since the dwelling is different from the laity, the various practices are naturally distinct. Because the world exists according to appearances, and the rules are formed according to appearances, they can maintain the framework without it falling to the ground. Moreover, the rules can support people, facilitating various practices, enabling people to propagate the Dharma (teachings). Therefore, the Vinaya says: 'Because the Sangha (community) is harmonious, the Buddha-dharma (Buddha's teachings) can abide for a long time.' Next, briefly explain the meanings of the names. According to the Sanskrit original, three names are established. The first is Vinaya (discipline) (or Vinaya (discipline) or Vinaya (discipline)), which translates to 'discipline' in Chinese. In the eighteen categories of the Dharmaguptaka Vinaya (Four-Part Vinaya), the two names 'Vinaya' and 'discipline' are not used together. Also, in the Ekottara Agama (Increased by One Agama), there are seven types of discipline, namely the seven Vinayas. Or, translating it as 'extinction' and using its function as the name is ultimately not a correct translation, so translating it as 'discipline' is the proper meaning. The second is Śīla (moral conduct), which translates to 'precept' in Chinese, which is what is said in the Six Perfections, and this can be clearly proven. The third is Prātimokṣa (individual liberation), which means 'liberation everywhere,' showing that these three stages are the beginning and end of a single transformation. The Vinaya is established according to the teachings, and the teachings do not exist in isolation; they must explain the characteristics of practice. The precepts are established based on the Vinaya, and the precepts do not arise from emptiness; they must have a result. Therefore, liberation from bondage is ultimately in this. Next, clarify the meanings of these names. First, 'Vinaya' means 'law,' referring to the laws of committing or not committing offenses, minor or major offenses, which are all clarified by the Vinaya, which is what the teachings explain. Someone may ask: The other two Pitakas (Sutra Pitaka and Abhidhamma Pitaka) also clarify the methods of practice, why are the names not indicated? The answer is: The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says that what the other two Pitakas explain focuses on Samadhi (meditative absorption) and wisdom, while here (in the Vinaya Pitaka) it clearly proclaims that moral conduct is the foundation of all virtues, so first take the name 'law' to introduce the following two names. The reason for first indicating 'Vinaya' is that the attire of the five groups of renunciants (bhikṣus (monks), bhikṣuṇīs (nuns), śrāmaṇeras (male novices), śrāmaṇerikās (female novices), and śikṣamāṇās (probationary nuns)) is different from the world, indicating that the inner Dharma is also different from the world. However, non-Buddhists and worldly people are mixed together, indistinguishable from the traces of the saints, making it impossible to differentiate. Subtly use the law to remove this mixture, so first propagate the name 'Vinaya' to show knowledge of the law. The rest of the explanation is as usual. Second, the meaning of 'precept' is as explained in the Abhidharmasamuccaya (Compendium of Abhidharma), referring to the category that pervades the Dharma realm. Detailed explanations are as clarified later. The Mahāprajñāpāramitāśāstra says that 'precept' in Qin language (ancient Chinese) means 'goodness of nature.' Also, the Sigalovada Sutra (Discourse to Sigala) says that 'precept' is 'restraint,' restraining unwholesome dharmas. Or, 'precept' is narrow, not allowing evil to exist. Or, 'precept' is cool, able to eliminate the heat of afflictions. Or, it is called 'supreme,' able to elevate people to heaven.
堂至無上道。此但從功能彰名。或從心辯。如經云學也。學調伏。心等或就體解即作無作戒。如雜心云。別解脫調伏。以體是善非惡無記。因明正義戒者性也。性通善惡故。惡律儀類亦通周。故云不律儀也。若此立名戒當禁也。惡法禁善名之為律。樂殺前生行順此法。名之為儀。若就善律儀反解即是。此則以戒從教立名。又律云。木叉者戒也。此因從果為號也。三解脫義者。近而彰名隨分果也。謂身口七非犯緣非一。各各防護隨相解脫。遠取戒德因戒克聖。望彼絕累由遵戒本。故律云。除結無掛礙縛著由此解。余如后說。四具緣不同。若論末代。唯論羯磨一受。必藉因托緣便能長立。其受緣相如上卷一門。但受是比丘大綱佛法根本。更略標舉。依毗尼母論云具五緣。一和尚如法。二兩阿阇梨如法。並謂弟子見聞無破戒事。堪為師義。是得戒限。三七僧清凈。謂受者三根無染。通望十師。彼此見聞疑中無非法者。方得成受。片有三根境非足數。心不具法。了了知非。故受不成。四羯磨成就者。論中雲。若言語不具前後不次。說不明瞭並不成受。五眾僧和合與欲。若有別眾之相。如足數法中所明。受亦不得。又云。若在家受五戒八戒乃至十戒。隨毀破一重如此人者。后出家不得戒。不得作和尚。即十三難中初難攝。餘十二
【現代漢語翻譯】 堂至無上道（Anuttara-samyak-sambodhi，無上正等正覺）。這只是從功能上來彰顯名稱，或者從心性上來辨析。比如經書上說『學』，就是學習調伏心性等等。或者從本體上來理解，就是無作戒（asaṃskṛta-śīla，無為之戒）。如同《雜心論》所說，別解脫（prātimokṣa，波羅提木叉）的調伏，其本體是善而非惡或無記。因明（hetuvidyā，因明學）的正義是，戒的本質是『性』，而『性』通於善惡，所以惡律儀（duśīla，惡戒）也普遍存在，因此稱為『不律儀』。如果這樣來立名，『戒』就是禁制的意思。禁制惡法，行善法，就稱之為『律』。喜歡殺戮的前生行為順應了這種惡法，就稱之為『儀』。如果就善律儀（suśīla，善戒）反過來解釋，也是如此。這便是以戒從教義上來立名。還有律典上說，木叉（mokṣa，解脫）就是戒。這是因為從結果來命名的。三種解脫的意義，是就近來彰顯名稱，是隨分而得的果報。就是說，身口七支不犯戒的因緣不是單一的，各自防護，隨其相而解脫。從長遠來看，戒德（śīla-guṇa，戒的功德）是因為持戒而證得聖果，希望通過遵守戒律的根本來斷絕累贅。所以律典上說，消除煩惱，沒有掛礙束縛，由此而解脫。其餘的在後面再說。四種具緣不同。如果討論末法時代，只討論羯磨（karma，業）一次受戒，必須憑藉因緣才能長久確立。其受戒的因緣相在上卷已經詳細說明。但是受戒是比丘（bhikṣu，比丘）的大綱，是佛法的根本，所以再簡略地標舉出來。依據《毗尼母論》所說，具足五種因緣：一、和尚（upādhyāya，親教師）如法；二、兩位阿阇梨（ācārya，軌範師）如法，並且認為弟子見聞沒有破戒的事情，堪為師長的意義，這是得戒的界限。三、七位僧人清凈，就是說受戒者三根沒有染污，普遍希望十位師父，彼此見聞，在疑惑中沒有非法的事情，才能成就受戒。片面地具備三根，境界不充足，內心不具備正法，清楚地知道是非，所以受戒不能成就。四、羯磨成就，論中說，如果言語不完整，前後次序顛倒，說得不清楚，都不能成就受戒。五、眾僧和合給予同意。如果有別眾的情況，如同足數法中所說明的，受戒也不能得到。還有說，如果在家人受五戒、八戒乃至十戒，隨便毀壞其中一條戒律，這樣的人，以後出家不能得戒，不能做和尚，這就是十三難（trayodaśa-āpattisthānāni，出家受戒的十三種障礙）中的第一個難。其餘十二難…… 現代漢語譯本
【English Translation】 It reaches the unsurpassed path (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). This is merely highlighting the name from its function, or distinguishing it from the nature of the mind. For example, the scriptures say 'learning,' which means learning to tame the mind, and so on. Or, understanding it from its essence, it is the unconditioned precept (asaṃskṛta-śīla, unconditioned precepts). As the Abhidharma-samuccaya says, the discipline of individual liberation (prātimokṣa) is good in nature, not evil or neutral. The correct meaning in epistemology (hetuvidyā) is that the essence of a precept is 'nature,' and 'nature' encompasses both good and evil. Therefore, evil discipline (duśīla, evil precepts) is also prevalent, hence it is called 'non-discipline.' If named in this way, 'precept' means prohibition. Prohibiting evil and practicing good is called 'discipline' (律, lǜ). The past life's actions of enjoying killing are in accordance with this evil law, hence it is called 'ceremony' (儀, yí). If interpreted conversely in terms of good discipline (suśīla, good precepts), it is the same. This is naming the precept from the teachings. Furthermore, the Vinaya says that moksha (解脫, liberation) is the precept. This is naming it from the result. The meaning of the three liberations is to highlight the name from what is near, which is the fruit obtained according to one's share. That is, the causes and conditions for the seven non-virtuous actions of body and speech are not singular; each protects individually, and liberation follows accordingly. In the long run, the virtue of precepts (śīla-guṇa, the merit of precepts) is the attainment of sainthood through upholding the precepts, hoping to sever the burdens by adhering to the root of the precepts. Therefore, the Vinaya says that eliminating afflictions, without hindrance or bondage, leads to liberation. The rest will be discussed later. The four different sets of conditions. If discussing the degenerate age, only one ordination through karma (karma, action) is discussed, which must rely on causes and conditions to be established permanently. The aspects of the causes and conditions for receiving the precepts have been explained in detail in the first chapter of the upper volume. However, receiving the precepts is the outline of a bhikshu (比丘, monk) and the foundation of the Buddha's teachings, so it is briefly highlighted again. According to the Vinaya-matrika, it is complete with five conditions: First, the preceptor (upādhyāya, the one who gives ordination) is in accordance with the Dharma; second, the two acharyas (ācārya, teacher) are in accordance with the Dharma, and it is believed that the disciple has not seen or heard of any violations of the precepts, and is worthy of being a teacher, which is the limit of obtaining the precepts. Third, seven monks are pure, meaning that the recipient's three roots are not defiled, and it is generally hoped that the ten teachers, having seen and heard each other, have no illegal matters in their doubts, so that the ordination can be accomplished. Having only one aspect of the three roots, the state is insufficient, and the mind does not possess the Dharma, clearly knowing right from wrong, so the ordination cannot be accomplished. Fourth, the karma is accomplished. The treatise says that if the words are incomplete, the order is reversed, and the explanation is unclear, the ordination cannot be accomplished. Fifth, the Sangha is harmonious and gives consent. If there is a separate assembly, as explained in the law of sufficient numbers, the ordination cannot be obtained. It is also said that if a layperson receives the five precepts, eight precepts, or even ten precepts, and casually violates one of them, such a person cannot obtain ordination if they later become a monk, and cannot be a preceptor. This is the first of the thirteen difficulties (trayodaśa-āpattisthānāni, thirteen obstacles to ordination). The remaining twelve difficulties... English version
難同。薩婆多雲。若受五戒破其重者。后舍五戒更受五八十具戒等。並禪無漏戒一切不得。乃至破八戒中重者。不得如前。毗尼母云。不就戒場外更不結大界。直結小界不得受具。今有無難因緣結小界受。亦是非法。多論又云。若殷重心。則有作與無作。輕浮心者不發無作。又如受后具持。可是願行相應。依論得戒有受無持。但有空愿無行可副。則不得戒故。律云。共比丘同戒也。以受持同故可有得戒。犯戒之人反上則無戒。亦不犯也。多論問云。羯磨竟時。為善心得。為不善心乃至無心得。答通是得戒。若爾。何故律云。瞋恚睡狂如是等人不名受具。答云。作白之時。具上四心不名得戒。羯磨已后。方有四心皆是得限。前善心不得者。謂泛緣余善無心緣戒。又不類余無心也。五優劣者。由立此門知。戒是勝緣入道之要。便能護持無失於相也。婆論云。木叉戒佛在世有希現故勝。禪無漏戒一切時有二。有漏木又通情非情。寬故言勝。餘二局情。狹故不如。三有漏木叉。從慈心發故勝。能為佛道作因。四木叉戒者。被及七眾。紹續三乘三寶三道。住持功強。餘二無能故劣。五木叉戒者。唯佛弟子有。余禪戒者外道亦有。善見云。具足木叉者。諸光諸山諸學之中。日光須彌學中木叉最。以為勝。若非佛出。則無有人豎立此
【現代漢語翻譯】 現代漢語譯本 難同（難以相同）。薩婆多（Sarvastivadins，一切有部）說：『如果受了五戒，破了其中的重戒，之後捨棄五戒，再受五戒、八戒、十戒、具足戒等等，以及禪定和無漏戒，一切都無法得到。』乃至破了八戒中的重戒，也不能像之前那樣得到戒律。毗尼母（Vinaya-matrika，律母）說：『不在戒場，在外面另外結大界，直接結小界，都不能受具足戒。』現在有無難的因緣，結小界受戒，也是非法的。多論（Vibhasa，毗婆沙論）又說：『如果殷重其心，則有作戒與無作戒。輕浮其心，則不發無作戒。』又如受了具足戒后能堅持，可是願行相應。依據論典，得戒是有受無持，只有空愿而沒有行動來配合，則不能得戒。所以律典說：『與比丘同戒。』因為受持相同，所以可以得戒。犯戒之人，反過來就沒有戒，也不算犯戒。多論問：『羯磨（karma，業）結束時，是善心得戒，還是不善心乃至無心得戒？』答：『通通是得戒。』如果這樣，為什麼律典說：『瞋恚、睡眠、狂亂這樣的人，不叫受具足戒？』答：『作白之時，具足以上四種心的人，不叫得戒。羯磨之後，才會有四種心都是得戒。』前面說善心不得戒，是指泛泛地緣于其他善事，沒有用心緣于戒。又不類似於其他無心的情況。五種優劣之處在於，通過設立這個門，知道戒是殊勝的因緣，是進入佛道的要徑，便能護持而不失去戒相。婆論（Vibhasa，毗婆沙論）說：『木叉戒（波羅提木叉戒，別解脫戒）佛在世時稀有出現，所以殊勝。禪定和無漏戒一切時都有。有漏的木叉戒又通於有情和非情，範圍寬廣，所以說殊勝。其餘兩種侷限於有情，範圍狹窄，所以不如。』三、有漏的木叉戒，從慈心出發，所以殊勝，能為佛道作因。四、木叉戒，覆蓋七眾，紹續三乘、三寶、三道，住持的力量強大，其餘兩種沒有這種能力，所以不如。五、木叉戒，只有佛弟子才有。其餘禪定戒，外道也有。善見（Samantapasadika，善見律毗婆沙）說：『具足木叉戒，在諸光、諸山、諸學之中，就像日光和須彌山一樣，學中木叉戒最殊勝。』如果不是佛出世，就沒有人能夠豎立此戒。
【English Translation】 English version Difficult to be the same. The Sarvastivadins (薩婆多, a major early Buddhist school) say: 'If one receives the five precepts and breaks a major one, then abandons the five precepts and receives the five, eight, ten, or full precepts, as well as meditative and non-outflow precepts, none of them can be obtained.' Even breaking a major precept among the eight precepts prevents one from obtaining precepts as before. The Vinaya-matrika (毗尼母, a commentary on the Vinaya) says: 'Not in a precept-giving arena, and additionally establishing a large boundary outside, directly establishing a small boundary, one cannot receive the full precepts.' Now, if there is a cause without difficulty, establishing a small boundary to receive precepts is also illegal. The Vibhasa (多論, a type of Buddhist commentary) also says: 'If the mind is earnestly focused, then there are active and non-active precepts. If the mind is frivolous, then non-active precepts do not arise.' Also, like holding the full precepts after receiving them, it is possible if aspiration and practice correspond. According to the treatise, obtaining precepts is having the reception but not the holding; only having empty aspiration without corresponding practice, then one cannot obtain the precepts. Therefore, the Vinaya says: 'Sharing the same precepts with the Bhikkhus.' Because the reception and holding are the same, one can obtain the precepts. A person who breaks the precepts, on the contrary, has no precepts and does not commit offenses either. The Vibhasa asks: 'When the karma (羯磨, action, deed) is completed, is it with a wholesome mind that one obtains the precepts, or with an unwholesome mind, or even with no mind?' The answer is: 'All are ways to obtain the precepts.' If so, why does the Vinaya say: 'Those who are angry, sleepy, or mad are not called recipients of the full precepts?' The answer is: 'At the time of making the announcement, having the above four minds does not mean obtaining the precepts. Only after the karma is completed, then having all four minds means obtaining the precepts.' The previous statement that a wholesome mind does not obtain the precepts refers to vaguely focusing on other wholesome matters without focusing on the precepts. It is also not similar to other mindless situations. The five superiorities and inferiorities are known by establishing this gate, knowing that precepts are a superior condition, the essential path to entering the Way, and then being able to protect and maintain them without losing their characteristics. The Vibhasa (婆論, another name for Vibhasa) says: 'The Pratimoksha precepts (木叉戒, precepts for individual liberation) are rare when the Buddha is in the world, so they are superior. Meditative and non-outflow precepts are always present. The defiled Pratimoksha precepts also extend to sentient and non-sentient beings, being broad, so they are said to be superior. The other two are limited to sentient beings, being narrow, so they are not as good.' Three, the defiled Pratimoksha precepts arise from a mind of loving-kindness, so they are superior, able to create the cause for the Buddha Way. Four, the Pratimoksha precepts cover the seven assemblies, continue the Three Vehicles, Three Jewels, and Three Paths, and have a strong power to uphold, the other two are unable to do so, so they are inferior. Five, the Pratimoksha precepts are only for disciples of the Buddha. The other meditative precepts are also held by externalists. The Samantapasadika (善見, a commentary on the Vinaya) says: 'The complete Pratimoksha precepts, among all lights, mountains, and studies, are like the sunlight and Mount Sumeru, the Pratimoksha precepts are the most superior in study.' If the Buddha did not appear in the world, then no one would be able to establish these precepts.
法。六重受者。依薩婆多宗。戒不重發亦不重受罪不重犯依本常定。故羅漢心中下品戒。若爾。何故戒有羸不羸耶。答此對隨行。不論受體。亦可作戒在一念隨心一品定。無作非心。盡形故隨行有增微故。成論云。有人言。波羅提木叉有重發不。答云。一日之中受七善律儀。隨得道處更得律儀。而本得不失勝者受名。其七善者。謂五戒八戒十戒具戒禪戒定戒道共戒也。如薩婆多師資傳云。重受增為上品。本夏不失。僧傳云。宋元嘉十年。祇桓寺慧照等。于天竺僧僧伽跋摩所重受大戒。或問其故。答曰。以疑先受。若中若下。更求增勝故。須重受。依本臘次。七震嶺受緣。余聞。有人言。此土受戒先無從如。縱今受者。少乖緣具理得何疑。但作奉戒之心莫非得戒之限。忽聞斯語不覺喟然。豈以雷霆震地聾者不聞。七曜麗天盲者不見。既同管識豈妄厝言。故引用聖教明白灼然。具緣成受不具不得。此土受具僧傳顯彰。縱緣境有濫。依法亦有明訣。如前卷受中。所言漢境受緣者。自漢明夜夢之始。迦竺傳法已來。迄至曹魏之初。僧徒極盛未稟歸戒。止以剪落殊俗。設復齋懺事同祠祀。後有中天竺僧曇摩迦羅。此云法時。誦諸部毗尼。以魏嘉平年至雒陽。立羯磨受法。中夏戒律始也。準用十僧大行佛法。改先妄習出僧祇戒心。
又有安息國沙門曇諦。亦善律學出曇無德羯磨。即太僧受法之初也。比丘尼受具初緣。至宋元嘉七年。有罽賓沙門求那跋摩。至揚州譯善戒等經。又後有師子國尼八人。來至云。宋地未經有尼何得二眾受戒。摩云。尼不作本法者。得戒得罪尋佛制意法出大僧。但使僧法成就自然得戒。所以先令作本法者。正欲生其信心。為受戒方便耳。至於得戒。在大僧羯磨時生也。諸尼苦求更受。答曰。善哉夫戒定慧品從微至著。若欲增明甚相隨喜。且令西尼學語。更往中國請尼令足十數。至元嘉十年有僧伽跋摩者。此云眾鎧。解律雜心自涉流沙至揚州初求那許尼重受未備而終。俄而師子國尼鐵索羅等三人至京。定前十數便請眾鐵為師。于壇上為尼重受。出高僧名僧僧史僧錄。及晉宋雜錄。故略出緣起永為龜鏡。二者戒體。四門分之。一戒體相狀。二受隨同異。三緣境寬狹。四發戒數量。初中五門。一辨體多少。二立兩所以即解名義。三出體狀。四先後相生。五無作多少。初中所以別解脫戒。人並受之。及論明識止可三五。皆由先無通敏。不廣諮詢。致令正受多昏體相。盲夢心中緣成而已。及論得不渺同河漢。故於隨相之首。諸門示現。準知己身得戒成不。然後持犯方可修離。問別脫之戒可有幾種。答論體約境實乃無量。戒本防惡。
【現代漢語翻譯】 現代漢語譯本：又有安息國（Parthia，古國名，位於今伊朗東北部）的沙門（śrāmaṇa，佛教出家求道者）曇諦（Dharmasatya），也精通律學，他翻譯了曇無德部（Dharmaguptaka）的羯磨（karma，業，此處指授戒儀式）。這就是最初比丘（bhikṣu，佛教出家男眾）受戒的開始。至於比丘尼（bhikṣuṇī，佛教出家女眾）受具足戒的最初因緣，到了宋元嘉七年（公元430年），有罽賓國（Kashmir，古國名，位於今克什米爾地區）的沙門求那跋摩（Guṇabhadra）來到揚州，翻譯了《善戒經》等經典。之後又有師子國（Sri Lanka，斯里蘭卡古稱）的八位比丘尼來到中國。她們說：『宋地從來沒有比丘尼，怎麼能讓二眾（比丘和比丘尼）受戒呢？』求那跋摩說：『比丘尼如果不按照本法（指比丘尼的戒法）去做，即使受戒也會犯戒。按照佛陀制定的意法，戒法出自大僧（指比丘僧團）。只要僧團的羯磨法成就，自然就能得戒。所以先讓她們按照本法去做，正是爲了生起她們的信心，作為受戒的方便。至於得戒，是在大僧羯磨時產生的。』眾比丘尼苦苦哀求再次受戒。求那跋摩回答說：『很好啊！戒、定、慧三品，是從微小到顯著的。如果想要更加明白，我很隨喜。先讓這些西方的比丘尼學習語言，再到中國去請比丘尼，湊足十位。』到了元嘉十年（公元433年），有僧伽跋摩（Saṃghavarman）來到中國，他的名字翻譯成漢語是眾鎧。他精通《律雜心》，親自涉過流沙來到揚州。當初求那跋摩答應比丘尼重新受戒，但還沒有準備好就去世了。不久，師子國的比丘尼鐵索羅（Tissarā）等三人來到京城。確定了之前的十位比丘尼，就請眾僧以鐵索羅為戒師，在戒壇上為比丘尼重新受戒。這些事蹟出自《高僧傳》、《名僧傳》、《僧史》、《僧錄》以及《晉宋雜錄》。所以簡略地寫出這些緣起，永遠作為借鑑。
二者，關於戒體（śīlaskandha，戒的本體），從四個方面來分析：一是戒體的相狀，二是受戒和隨戒的同異，三是所緣境的寬窄，四是發戒的數量。首先，在戒體相狀中，又分為五個方面：一是辨別戒體的多少，二是建立兩種所以（即解釋名稱的意義），三是說明戒體的相狀，四是先後相生，五是無作（asaṃskṛta，不造作）的多少。首先，在辨別戒體的多少中，別解脫戒（prātimokṣa，又稱波羅提木叉，防止罪惡的戒律）人人都可以受持。但是，如果討論到明白瞭解戒體，能有三五個人就不錯了。這都是因為事先沒有通達敏銳的理解，又不廣泛地諮詢，導致正確受戒的人大多對戒體的相狀感到昏昧，就像在盲目的夢中，因緣成熟而已。如果討論到是否真正得到戒體，那就渺茫得如同河漢一般了。所以在隨相（anuvyañjana，細微的相）的開始，通過各種方面來展示，以便讓人知道自己是否真正得到戒體。然後才能談論持戒和犯戒，才能談論修行和遠離罪惡。問：別解脫戒可以有多少種？答：如果從戒體的角度來說，實際上是無量的。戒本（prātimokṣasūtra，戒經）是爲了防止罪惡。
【English Translation】 English version: Furthermore, there was the śrāmaṇa (Buddhist renunciate) Dharmasatya from the country of Parthia (an ancient kingdom located in present-day northeastern Iran). He was also well-versed in Vinaya (monastic discipline) and translated the karma (action, here referring to the ordination ceremony) of the Dharmaguptaka (a school of Buddhism). This was the beginning of the initial ordination of bhikṣus (Buddhist monks). As for the initial circumstances of bhikṣuṇīs (Buddhist nuns) receiving the full ordination, in the seventh year of the Yuanjia era of the Song dynasty (430 AD), the śrāmaṇa Guṇabhadra from Kashmir (an ancient kingdom located in present-day Kashmir) came to Yangzhou and translated scriptures such as the Good Precepts Sutra. Later, eight bhikṣuṇīs from Sri Lanka (anciently known as the Lion Country) came to China. They said, 'The land of Song has never had bhikṣuṇīs, how can the two assemblies (bhikṣus and bhikṣuṇīs) receive ordination?' Guṇabhadra said, 'If bhikṣuṇīs do not act according to the original Dharma (referring to the Vinaya of bhikṣuṇīs), even if they receive ordination, they will commit offenses. According to the intention of the Buddha's teachings, the Vinaya comes from the great Sangha (referring to the bhikṣu Sangha). As long as the Sangha's karma is accomplished, ordination will naturally be obtained. Therefore, first let them act according to the original Dharma, precisely to generate their faith, as a convenience for receiving ordination. As for obtaining ordination, it arises during the karma of the great Sangha.' The bhikṣuṇīs earnestly requested to receive ordination again. Guṇabhadra replied, 'Excellent! The qualities of morality, concentration, and wisdom progress from the subtle to the manifest. If you wish to understand them more clearly, I rejoice in your merit. First, let these Western bhikṣuṇīs learn the language, and then invite bhikṣuṇīs from China to make up the number of ten.' In the tenth year of the Yuanjia era (433 AD), Saṃghavarman came to China, whose name translates to 'Armor of the Assembly'. He was proficient in the Vinaya-samuccaya and personally crossed the deserts to Yangzhou. Initially, Guṇabhadra had promised the bhikṣuṇīs to receive ordination again, but he passed away before preparations were complete. Soon after, the bhikṣuṇī Tissarā and three others from Sri Lanka arrived in the capital. Having confirmed the previous ten bhikṣuṇīs, they invited the Sangha with Tissarā as the preceptor to re-ordain the bhikṣuṇīs on the ordination platform. These events are recorded in the Biographies of Eminent Monks, Biographies of Famous Monks, History of the Sangha, Records of the Sangha, and Miscellaneous Records of the Jin and Song Dynasties. Therefore, I have briefly written down these origins to serve as a mirror for future generations.
Secondly, regarding the śīlaskandha (aggregate of morality), it can be analyzed from four aspects: first, the characteristics of the śīlaskandha; second, the similarities and differences between receiving and following the precepts; third, the scope of the object of focus; and fourth, the number of precepts generated. First, within the characteristics of the śīlaskandha, there are five aspects: first, distinguishing the quantity of the śīlaskandha; second, establishing the two reasons (i.e., explaining the meaning of the names); third, explaining the characteristics of the śīlaskandha; fourth, the sequential arising; and fifth, the quantity of asaṃskṛta (unconditioned). First, in distinguishing the quantity of the śīlaskandha, the prātimokṣa (rules of individual liberation, also known as the code of discipline, precepts for preventing evil) can be received by everyone. However, if we discuss understanding the śīlaskandha clearly, it would be good if there are three or five people. This is because there was no thorough and keen understanding beforehand, nor extensive consultation, leading most of those who correctly received ordination to feel confused about the characteristics of the śīlaskandha, like in a blind dream, where conditions mature. If we discuss whether one has truly obtained the śīlaskandha, it is as vague as the Milky Way. Therefore, at the beginning of the anuvyañjana (minor marks), it is shown through various aspects, so that people can know whether they have truly obtained the śīlaskandha. Then we can talk about upholding and violating the precepts, and then we can talk about cultivating and staying away from evil. Question: How many kinds of prātimokṣa can there be? Answer: If we speak from the perspective of the śīlaskandha, it is actually immeasurable. The prātimokṣasūtra (code of precepts) is for preventing evil.
惡緣多故。發戒亦多。故善生云。眾生無量戒亦無量等。今以義推要唯二種。作及無作。二戒通收無境不盡。二立兩所以並解名義。初中問曰。何不立一及以三種。答若單立作作體謝往不能防非。又不可常作。故須無作。長時防非。若單立無作則起無所從。不可孤發。要賴作生。二法相藉不得立。二何為不三。但由體相道理相違。一作無作別。二心非心別性。不可合但得立二。若就所防隨境無量。二引證者。如薩婆多雲。若淳重心身口無教。初一念色有身口教及以無教。第二念中唯有無教無其教也(教者作也。不可教云於他)。涅槃云。戒有二種。一者作戒。二者無作戒。是人唯具作戒不具無作。是故名為戒不具足。即如上論。以無淳重之心。不作奉行之。意不發戒也。又善生云。是十惡法。或有作色無無作色。或有作色及無作色。如人手執極香臭物瓦木等諭。以上諸文有二非虛。次解名義。問曰。既知二戒請解其名。答云。所言作者。如陶家輪動轉之時名之為作。故雜心云。作者身動身方便。言無作者。一發續現始末恒有。四心三性不藉緣辨。故雜心云。身動滅已。與余識俱是法隨生。故名無作。成論無作品云。因心生罪福。睡眠悶等是時常生。故名無作。云何名戒。戒禁惡法。故涅槃云。戒者直是遮制一切惡法。
【現代漢語翻譯】 現代漢語譯本 惡緣和事故很多，受戒的情況也很多。所以《善生經》說，眾生數量無邊，戒律也無邊等等。現在從義理上推究，重要的只有兩種：作戒和無作戒。這兩種戒律能夠涵蓋一切境界，沒有遺漏。設立這兩種戒律是爲了解釋它們的名稱和意義。首先提問：為什麼不設立一種或三種戒律呢？回答：如果只設立作戒，作戒的體性會隨著行為的結束而消失，不能防止過失。而且作戒不可能一直進行，所以需要無作戒，長時間地防止過失。如果只設立無作戒，那麼無作戒的生起就沒有來源，不能單獨產生，必須依賴作戒才能產生。這兩種法互相依存，不能只設立一種。為什麼不設立三種呢？因為它們的體相和道理相互違背。一是作戒和無作戒不同，二是心性和非心性不同，不能合在一起，只能設立兩種。如果就所要防止的對象來說，隨著境界的不同，戒律的數量是無限的。 二、引用論證：如《薩婆多論》所說，如果以淳厚的心，身口沒有表現出任何行為（無教），那麼最初一念之間，在色法方面，有身口的行為（教）以及無作（無教）。在第二念中，只有無作（無教），沒有行為（教）了（教，指的是行為，不能說教導他人）。《涅槃經》說，戒律有兩種：一是作戒，二是無作戒。這種人只有作戒，沒有無作戒，所以稱為戒律不具足。就像上面的論述，因為沒有淳厚的心，不以奉行的意願去做，所以沒有發起戒律。 又《善生經》說，這十種惡法，有的只有作色，沒有無作色，有的既有作色，也有無作色。就像人用手拿著極香或極臭的物品，或者瓦片木頭等來比喻。以上這些經文所說的兩種戒律並非虛假。 三、解釋名稱和意義：提問：既然已經知道了兩種戒律，請解釋它們的名稱。回答：所說的作戒，就像陶工轉動輪子的時候，稱之為作。所以《雜心論》說，作，是身體的動作和身體的方便。所說的無作，一旦發起，就會持續不斷地顯現，從始至終恒常存在，不受四心和三性的影響，不需要依靠外緣來分辨。所以《雜心論》說，身體的動作滅去之後，與其他的識一起，這種法會隨之產生，所以稱為無作。《成實論·無作品》說，因為心而產生罪和福，即使在睡眠昏悶等時候，也會經常產生，所以稱為無作。什麼是戒呢？戒是禁止惡法。所以《涅槃經》說，戒，就是遮止一切惡法。
【English Translation】 English version Evil circumstances and accidents are numerous, and the occasions for taking precepts are also many. Therefore, the Śūnyatā-svabhāva (Śūnyatā means emptiness, svabhāva means nature) Sutra says, 'Beings are immeasurable, and precepts are also immeasurable, and so on.' Now, based on the meaning, there are essentially only two types: karma-precept (作戒) and non-karma-precept (無作戒). These two precepts encompass all realms without omission. Establishing these two is to explain their names and meanings. First, the question is: Why not establish one or three precepts? The answer is: If only karma-precept is established, its nature ceases with the end of the action and cannot prevent transgressions. Moreover, karma-precept cannot be constantly performed, so non-karma-precept is needed to prevent transgressions for a long time. If only non-karma-precept is established, it has no source of arising and cannot arise independently; it must rely on karma-precept to arise. These two dharmas are interdependent and cannot be established alone. Why not establish three? Because their nature and principles contradict each other. First, karma-precept and non-karma-precept are different. Second, mind and non-mind are different in nature and cannot be combined; only two can be established. If considering what is to be prevented, the number of precepts is immeasurable according to the realm. Second, citing evidence: As the Sarvāstivāda (Sarvāstivāda is one of the early Buddhist schools) says, 'If with a pure and sincere mind, body and mouth do not manifest any actions (ajñapti), then in the first moment, in terms of form, there are bodily and verbal actions (jñapti) as well as non-karma (ajñapti). In the second moment, there is only non-karma (ajñapti), without actions (jñapti)' (jñapti refers to actions; it cannot be said to teach others). The Nirvana Sutra says, 'There are two types of precepts: one is karma-precept, and the other is non-karma-precept. This person only has karma-precept and does not have non-karma-precept, so it is called incomplete precepts.' As the above discussion, because there is no pure and sincere mind, and not acting with the intention of upholding, the precepts are not initiated. Also, the Śūnyatā-svabhāva Sutra says, 'These ten evil dharmas, some only have karma-form and no non-karma-form, and some have both karma-form and non-karma-form.' It is like a person holding extremely fragrant or extremely foul objects, or tiles and wood, as a metaphor. The two precepts mentioned in the above scriptures are not false. Third, explaining the names and meanings: Question: Now that we know the two precepts, please explain their names. Answer: What is called karma-precept is like when a potter turns the wheel, it is called karma. Therefore, the Abhidharmasamuccaya says, 'Karma is the body's movement and the body's means.' What is called non-karma, once initiated, will continuously manifest, constantly existing from beginning to end, unaffected by the four minds and three natures, and does not need to rely on external conditions to distinguish. Therefore, the Abhidharmasamuccaya says, 'After the body's movement ceases, along with other consciousnesses, this dharma will arise accordingly, so it is called non-karma.' The Tattvasiddhi Śāstra (Tattvasiddhi Śāstra is a Buddhist text) says in the Non-Karma chapter, 'Because of the mind, sins and blessings arise, and even during sleep and confusion, they often arise, so it is called non-karma.' What is a precept? A precept is to prohibit evil dharmas. Therefore, the Nirvana Sutra says, 'A precept is simply to prevent all evil dharmas.'
若不作惡是名持戒。善生經中五義明之。如前制迮涼上學等解也。三出體狀。二論不同。今依本宗約成論以釋。先明作戒體。論云。用身口業思為體。論其身口乃是造善惡之具。所以者何。如人無心殺生不得殺罪。故知。以心為體。文云。是三種業皆但是心。離心無思無身口業。若指色為業體。是義不然。十四種色悉是無記。非罪福性。又有論師。以身口二業相續善色聲為作戒體。以相續色聲法入所攝意識所得。是罪福性也。言無作戒者。以非色非心為體。非色者非塵大所成。以五義來證。一色有形段方所。二色有十四二十種別。三色可惱壞。四色是質礙。五色是五識所得。無作俱無此義。故知非色。言非心者體非緣慮。故名非心。亦有五證。一心是慮知。二心有明暗。三心通三性。四心有廣略。五心是報法。無作亦不具此故。以第三聚非色非心為體。文云。如經中說。精進人得壽長。隨壽長得福多。以福多故久受天樂。若但善心。云何能得多福。是人不能常有善心故。又意無戒律儀。若人在不善無記心。亦名持戒。故知。爾時無有作也。涅槃云。戒者雖無戒色而可護持。雖非觸對。善修方便可得具足。十住婆沙云。戒有二種。作者是色。無作非色。故以多文證成非色。四明二戒先後。初解云。如牛二角生則同時。故
多論云。初一念戒俱有二教。第二念中唯有無教。后解云。前後而起故。善生云。世間之法有因則有果。如因水鏡則有面像。故知作戒前生無作後起。論云。作時具作無作者。此是作俱無作。並是戒因。至第三羯磨竟其業滿足。是二戒俱圓故。云具作無作不妨形俱無作仍後生也。亦是當一念竟時。二戒謝后無作生也。五泛解多少依如多論八種無作。一作俱無作。如作善惡二業。與作方便齊生。二形俱無作。如善惡律儀。形滅戒失。三事在無作。如施物不壞。無作常隨僧坊塔像橋井等物功德常生。除三國緣。一前事毀破。二此人若死。三若起邪見。無此三者。事在常有。惡緣同之。四從用無作。如著施衣入諸禪定。則令施主得無量福。惡緣弓力例此可知。五異緣無作。如身造口業發口無作。口造身業發身無作等。若依成論身口互造。六助緣無作。如教人殺盜隨命斷離處教者得罪。七要期無作。亦名愿無作。如人發願作會作衣等施。無作常生。八隨心無作。有定慧心。無作常生。亦名心俱。成論云。出入常有善心。轉勝故。此言隨心者。隨生死心恒有無作。非謂隨定惠。別脫不爾。唯隨於身。即涅槃云。初果生惡國道力不作惡。上八種中。前七通善惡欲界系法。后一無作。若是世禪局上二界。若出道法。非三界業。二受隨
【現代漢語翻譯】 現代漢語譯本： 《多論》中說，最初一念的戒體同時具有作戒和無作戒兩種。第二念中只有無作戒。後來的解釋是，因為戒體是前後相續生起的。善生（Suddhi）說，世間的法有因就有果，就像因水鏡而有面像一樣。因此可知，在作戒之前，先產生無作，然後才生起作戒。《論》中說，作戒時同時具有作戒和無作戒。這指的是作戒的同時也具有無作戒，這些都是戒的因。直到第三次羯磨（Kamma，佛教儀式）結束，其業才圓滿。這是因為作戒和無作戒都圓滿了。所以說，具有作戒和無作戒並不妨礙形俱無作戒在之後產生。也可以說，當一念結束時，作戒消謝后，無作戒產生。 五種廣泛解釋無作的方法，依據《多論》的八種無作： 一、作俱無作：如作善惡二業時，與作的方便同時產生。 二、形俱無作：如善惡律儀，形體滅亡則戒體消失。 三、事在無作：如佈施的物品沒有損壞，無作戒就會常隨僧坊、塔像、橋井等物，功德常生。除非有三種情況：一、之前的物品毀壞。二、此人死亡。三、產生邪見。沒有這三種情況，事在無作就常在。惡緣也是如此。 四、從用無作：如穿著施捨的衣服進入各種禪定，就能使施主得到無量福報。惡緣的弓力可以依此類推。 五、異緣無作：如身體造作口業，就會產生口的無作；口造作身業，就會產生身的無作。如果依據《成實論》，身口可以互相造作。 六、助緣無作：如教唆他人殺盜，隨著被教唆者斷命或離開，教唆者也會得到罪過。 七、要期無作：也叫愿無作，如人發願作法會、作衣服等佈施，無作戒就會常生。 八、隨心無作：有定慧之心，無作戒就會常生，也叫心俱。成實論說，出入常有善心，會更加殊勝。這裡說的隨心，是隨生死心恒常具有無作，不是說隨定慧。別解脫戒不是這樣，只隨於身。就像《涅槃經》中說，初果阿羅漢生於惡道，道力不會作惡。以上八種無作中，前七種通於善惡欲界系法。后一種無作，如果是世間禪定，就侷限於上二界；如果是出世間法，就不是三界之業。二受隨。
【English Translation】 English version: The Mūlasarvāstivāda-vinaya states that in the initial moment of taking a precept, both kriyā-śīla (作戒, precept of action) and ajñapti-śīla (無作戒, precept of non-action) are present. In the second moment, only ajñapti-śīla remains. The explanation is that the precepts arise sequentially. Suddhi (善生, a commentator) says that worldly phenomena have cause and effect, like a face reflected in a mirror. Therefore, it is known that ajñapti arises before kriyā, and then kriyā arises later. The Mūlasarvāstivāda-vinaya states that at the time of action, both kriyā and ajñapti are present. This refers to the simultaneous presence of kriyā and ajñapti, which are the causes of the precept. The karma (羯磨, ritual act) is completed after the third karma, and the action is fulfilled. This is because both kriyā and ajñapti are perfected. Therefore, having both kriyā and ajñapti does not prevent rūpa-sahajā-ajñapti (形俱無作, non-action arising with form) from arising later. It can also be said that when one thought-moment ends, kriyā ceases, and then ajñapti arises. Five broad explanations of ajñapti, based on the eight types of ajñapti in the Mūlasarvāstivāda-vinaya: 1. Kriyā-sahajā-ajñapti (作俱無作, non-action arising with action): Like when performing good or evil actions, it arises simultaneously with the means of action. 2. Rūpa-sahajā-ajñapti (形俱無作, non-action arising with form): Like good or evil vinaya (律儀, discipline), the precept disappears when the body dies. 3. Vastu-sthita-ajñapti (事在無作, non-action residing in an object): Like when donated objects are not destroyed, ajñapti constantly accompanies monasteries, stupas, images, bridges, wells, etc., and merit constantly arises. Except for three conditions: 1. The previous object is destroyed. 2. This person dies. 3. One develops wrong views. Without these three conditions, vastu-sthita-ajñapti is always present. The same applies to evil conditions. 4. Prayoga-ajñapti (從用無作, non-action arising from use): Like wearing donated clothes and entering various dhyānas (禪定, meditative states), it enables the donor to obtain immeasurable blessings. The power of evil conditions can be inferred by analogy. 5. Viparyaya-ajñapti (異緣無作, non-action arising from different conditions): Like when the body creates verbal karma, verbal ajñapti arises; when the mouth creates bodily karma, bodily ajñapti arises. According to the Satyasiddhi Śāstra (成實論), body and mouth can create each other. 6. Sahāya-ajñapti (助緣無作, non-action arising from assistance): Like when instigating others to kill or steal, as the instigated person dies or leaves, the instigator also incurs guilt. 7. Samaya-ajñapti (要期無作, non-action arising from an agreement): Also called praṇidhāna-ajñapti (愿無作, non-action arising from a vow), like when a person makes a vow to hold a Dharma assembly, make clothes, etc., for donation, ajñapti constantly arises. 8. Citta-sahajā-ajñapti (隨心無作, non-action arising with mind): With a mind of samādhi (定, concentration) and prajñā (慧, wisdom), ajñapti constantly arises, also called citta-yuta (心俱, accompanied by mind). The Satyasiddhi Śāstra says that good thoughts are always present, becoming even more excellent. This 'following the mind' refers to the constant presence of ajñapti following the mind of birth and death, not following samādhi and prajñā. Prātimokṣa (別脫, individual liberation) is not like this, it only follows the body. Just as the Nirvana Sutra (涅槃經) says, an arhat (阿羅漢, enlightened being) of the first stage, born in an evil realm, will not commit evil due to the power of the path. Among the above eight types of ajñapti, the first seven are common to good and evil, and belong to the kāmadhātu (欲界, desire realm). The last type of ajñapti, if it is worldly dhyāna, is limited to the upper two realms; if it is transcendental Dharma, it is not the karma of the three realms. Two kinds of feeling follow.
同異。二種無作五義同之。一者名同受隨俱名無作(受謂壇場戒體。隨謂受后對境護。戒之心。方便善成。稱本清凈故也)。二者義同。同防七非。三者體同。同以非色心為體。四敵對防非。同受中無作體。在對事防。與隨中無作一等。五多品同如成論。戒得重發。肥羸不定。異有四種。一受中總髮。以願心情非情境一切總得。隨中無作別發。行不頓修次第漸成。二長短不同。受中無作懸擬一形。隨中無作從方便色心俱。事止則無。故名短也。三寬狹不同。受中任運三性恒有。隨局善性。二無名狹。四根條兩別。受為根本。隨依受起故曰枝條。二種作者有五同。一名同。二義同。三體同。四短同。五狹同。唯局善性所以準知。有四種異。一受中總斷。隨中別斷。二受本隨條。三受是懸防。隨中對治。四受作一品終至無學。隨一品定。隨中作戒多品田境有優劣。心有濃淡故。心分三品不妨。本受是下品心故。雜心云。羅漢有下品戒。年少比丘上品戒。三明發戒緣。境寬狹。上卷受緣。已略明發戒方法。但心隨境起故。今廣論令知戒德之高廣。亦使持者有勇勵。就中分四。一能緣心。現在相續心中緣。二所緣境。境通三世。如怨家境。雖過去。得起噁心斬截。死屍現在怨家子。有可壞義。未來諸境可以準知。故緣三世而發
【現代漢語翻譯】 現代漢語譯本 同與異。兩種無作在五個方面相同。一是名稱相同，都稱為『無作』（『受』指的是壇場戒體，『隨』指的是受戒后對境防護戒的心，方便善巧成就，稱之為本性清凈）。二是意義相同，都用於防止七種非法行為。三是本體相同，都以非色非心為本體。四是敵對防非相同，『受』中的無作體現在對事情的防範上，與『隨』中的無作相同。五是多品相同，如成實論所說，戒律可以重複發起，肥瘦不定。 不同之處有四種。一是『受』中總髮，以願心情和非情境一切總括而得；『隨』中無作是分別發起，行為不是頓悟而是次第漸成。二是長短不同，『受』中的無作預先設定一生；『隨』中的無作從方便的色心俱起，事情停止則無，所以稱為短。三是寬窄不同，『受』中任運，三性恒常存在；『隨』侷限於善性，二無名狹窄。四是根本和枝條的區別，『受』是根本，『隨』依『受』而起，所以說是枝條。 兩種作者有五個相同點。一是名稱相同。二是意義相同。三是本體相同。四是長短相同。五是寬窄相同。都侷限於善性，所以可以知道。有四種不同。一是『受』中總斷，『隨』中分別斷。二是『受』是根本，『隨』是枝條。三是『受』是預先防範，『隨』是針對性對治。四是『受』作為一種品類，最終達到無學；『隨』是一種品類的確定。『隨』中的作戒，因為田境有優劣，心有濃淡，所以作戒有多種品類。心分為三品不妨礙，因為本受是下品心。雜心論說，羅漢有下品戒，年少比丘有上品戒。 三、闡明發戒的因緣、境界的寬窄。上卷的受緣已經簡略地說明了發戒的方法，但心隨境而起，所以現在廣泛地論述，使人知道戒德的高廣，也使持戒者有勇氣和勉勵。其中分為四個方面。一是能緣的心，現在相續的心中緣。二是所緣的境，境通三世。例如怨家的境，即使是過去，也能生起噁心，斬截。死屍現在，怨家的兒子有可以破壞的意義。未來的各種境界可以依此推知，所以緣三世而發。
【English Translation】 English version Similarities and Differences. The two types of non-action (wu-zuo) share five similarities. First, the names are the same; both are called 'non-action' (wu-zuo) ('Shou' refers to the ordination platform and the substance of precepts; 'Sui' refers to the mind that protects the precepts by facing circumstances after receiving them, with skillful means achieving purity). Second, the meanings are the same; both are used to prevent the seven types of illegal actions. Third, the substance is the same; both take non-form and non-mind as their substance. Fourth, the opposition to preventing wrongdoings is the same; the non-action in 'Shou' is embodied in the prevention of matters, which is the same as the non-action in 'Sui'. Fifth, the multiple categories are the same, as stated in the Satyasiddhi Shastra (Cheng Shi Lun), precepts can be repeatedly initiated, and their strength varies. There are four differences. First, 'Shou' involves a general initiation, encompassing all aspects of wishful thinking and non-sentient environments; the non-action in 'Sui' is initiated separately, with actions not being sudden but gradually accomplished. Second, the length differs; the non-action in 'Shou' predetermines a lifetime; the non-action in 'Sui' arises from the combination of form and mind through skillful means, ceasing when the matter ends, hence it is called short. Third, the breadth differs; in 'Shou', the inherent nature (ren-yun) has three constant characteristics; 'Sui' is limited to good nature, and the two nameless are narrow. Fourth, there is a distinction between root and branch; 'Shou' is the root, and 'Sui' arises based on 'Shou', hence it is called a branch. The two types of actions have five similarities. First, the names are the same. Second, the meanings are the same. Third, the substance is the same. Fourth, the length is the same. Fifth, the breadth is the same. Both are limited to good nature, so it can be known. There are four differences. First, 'Shou' involves a general severance, while 'Sui' involves a separate severance. Second, 'Shou' is the root, and 'Sui' is the branch. Third, 'Shou' is a preemptive prevention, while 'Sui' is a targeted remedy. Fourth, 'Shou' as a category ultimately reaches the state of no-learning (wu-xue); 'Sui' is a determination of a category. The actions of precepts in 'Sui' have multiple categories because the fields and circumstances have advantages and disadvantages, and the mind has varying degrees of intensity. The mind is divided into three categories, which does not hinder, because the original reception (ben-shou) is a lower-grade mind. The Miscellaneous Abhidharma Heart Shastra (Za Xin Lun) says that Arhats have lower-grade precepts, while young monks have upper-grade precepts. Third, elucidate the conditions for initiating precepts and the breadth of the realm. The conditions for reception in the upper volume have briefly explained the method of initiating precepts, but since the mind arises with the environment, it is now extensively discussed to make people aware of the height and breadth of the virtue of precepts, and also to encourage and motivate those who uphold the precepts. It is divided into four aspects. First, the mind that can be conditioned, the mind that is now continuous. Second, the object that is conditioned, the object that encompasses the three times (past, present, and future). For example, the realm of an enemy, even if it is in the past, can give rise to evil thoughts and be cut off. The corpse is now, and the enemy's son has a meaning that can be destroyed. The various realms of the future can be inferred from this, so it is initiated by conditioning the three times.
戒也。成論問為但于現在得律儀。從三世眾生得耶。答三世眾生所得。如人供養過去所尊。亦有福德律儀亦爾。三發戒現在相續心中得。四防非者但防過去未來非。現在無非可防。問毗尼殄已起。戒防未起。何得言斷過去非耶。答境雖過去非非過去。猶是戒防未起非。又解云。一專精不犯戒防未起非。二犯已能悔還令戒凈。即除已起非。余如戒本疏解。然則緣境三世。得罪現在。過未二境唯可起心。說言三世發也。若據得戒。唯在現在一念。成論云。慈悲佈施是亦有福。戒亦可爾。以通三世。皆與樂意。又云。慈功備物但通現在。過未已謝。戒則不爾。要必普周。若作偏局一向不合。故多論云。以噁心隨戒有增減故。問戒從三世發。唯防二世非者。答若論受體獨不能防。但是防具。要須行者秉持。以隨資受。方成防非。不防現在以無非也。若無持心便成罪業。若有正念過則不生故也。然又以隨資受。令未非應起不起故防未非。若無其受隨無所生。既起惡業名曰過非。為護受體不令塵染懺除往業。名防過非。若爾戒必防非。非何故起。答要須行者隨中方便秉持制抗。方名防非。如城池弓刀擬捍擊賊之譬。余如戒本疏中解之。四明發戒多少。略如上明。今又述者以世俗多迷故廣銓敘。意存識相知法自濟兼人故也。然所發戒
【現代漢語翻譯】 現代漢語譯本： 關於戒律的問題。《成實論》中問道：『戒律的獲得僅僅是在現在這一世，還是從過去、現在、未來三世的眾生那裡獲得呢？』回答是：『是從三世眾生那裡獲得的。』就像人們供養過去所尊敬的人，也會有福德一樣，戒律也是如此。受戒時，戒體在現在的相續心中獲得。至於『防非』，只是防止過去和未來的過失，現在沒有過失可以防止。 有人問：『毗尼（Vinaya，戒律）已經違犯，罪業已經產生，但戒體還沒有起到防護作用，怎麼能說斷除過去的過失呢？』回答說：『雖然違犯的境界是過去的，但罪業並非過去，仍然是戒體防護尚未起作用的過失。』另一種解釋是：一是專心精進，不犯戒，從而防止尚未產生的過失；二是犯戒后能夠懺悔，使戒體清凈，從而消除已經產生的過失。其餘的解釋可以參考《戒本疏》。 因此，戒律所緣的境界是三世，但得罪是在現在。過去和未來的境界只能生起心念。所以說從三世發起。如果從獲得戒體的角度來說，只在現在這一念。 《成實論》說：『慈悲佈施也有福德，戒律也可以這樣理解，因為它貫通三世，都與給予快樂的意願相關。』又說：『慈悲的功德普及萬物，但只貫通現在，過去和未來已經消逝。』戒律則不是這樣，必須普遍周全。如果只作片面理解，就完全不符合戒律的本意。所以《多論》說：『因為以噁心對待戒律，會有增減。』 有人問：『戒律是從三世發起的，但只防止兩世的過失，這是為什麼呢？』回答說：『如果從受戒的本體來說，它本身不能防止過失，只是防止過失的工具。必須修行者秉持，隨著修行來資助受戒，才能真正起到防止過失的作用。不防止現在的過失，是因為現在沒有過失。如果沒有持戒的心，就會造成罪業。如果有正念，過去的過失就不會產生。』 然而，又因為隨著修行來資助受戒，使未產生的過失不應產生，所以防止未產生的過失。如果沒有受戒，隨著修行也不會產生什麼。已經產生的惡業叫做過去的過失。爲了保護受戒的本體，不讓它被塵垢污染，懺悔消除過去的罪業，叫做防止過去的過失。如果這樣說，戒律必定防止過失，那過失為什麼還會產生呢？回答說：『必須修行者在修行中方便地秉持戒律，加以克制和抵抗，才能真正起到防止過失的作用。』這就像用城池、弓箭、刀劍來防禦和打擊賊寇一樣。其餘的解釋可以參考《戒本疏》。 關於發起戒律的多少，大致如上所述。現在又加以闡述，是因為世俗之人多有迷惑，所以廣泛地進行詮釋敘述，目的是爲了認識實相，瞭解佛法，從而自度度人。然而，所發起的戒律……
【English Translation】 English version: Regarding precepts. The Chengshi Lun (成實論, Tattvasiddhi Shastra) asks: 'Is the obtaining of precepts only in the present life, or is it obtained from sentient beings of the past, present, and future?' The answer is: 'It is obtained from sentient beings of the three times.' Just as people making offerings to those respected in the past will have merit, so it is with precepts. When taking precepts, the precept body is obtained in the continuous mind of the present. As for 'preventing transgressions,' it only prevents transgressions of the past and future; there are no transgressions to prevent in the present. Someone asks: 'The Vinaya (毗尼, monastic rules) has already been violated, and karmic offenses have already arisen, but the precept body has not yet played a protective role. How can it be said to cut off past transgressions?' The answer is: 'Although the object of violation is in the past, the karmic offense is not in the past; it is still a transgression where the protection of the precept body has not yet taken effect.' Another explanation is: first, to be wholeheartedly diligent and not violate the precepts, thereby preventing transgressions that have not yet arisen; second, to be able to repent after violating the precepts, making the precept body pure, thereby eliminating transgressions that have already arisen. The remaining explanations can be found in the Jie Ben Shu (戒本疏, Commentary on the Pratimoksha). Therefore, the object of precepts is the three times, but the offense is in the present. Only thoughts can arise from the objects of the past and future. Therefore, it is said to arise from the three times. If viewed from the perspective of obtaining the precept body, it is only in the present moment. The Chengshi Lun says: 'Compassion and generosity also have merit, and precepts can be understood in the same way, because they pervade the three times and are related to the intention of giving happiness.' It also says: 'The merit of compassion extends to all things, but it only pervades the present; the past and future have already passed away.' Precepts are not like this; they must be universally comprehensive. If only a partial understanding is made, it is completely inconsistent with the original intention of the precepts. Therefore, the Duo Lun (多論, Mahavibhasa) says: 'Because there are increases and decreases in treating precepts with an evil mind.' Someone asks: 'Precepts arise from the three times, but only prevent transgressions of two times. Why is this?' The answer is: 'If viewed from the perspective of the essence of taking precepts, it cannot prevent transgressions by itself; it is only a tool for preventing transgressions. The practitioner must uphold it, and support the taking of precepts through practice, in order to truly play a role in preventing transgressions. It does not prevent transgressions of the present because there are no transgressions in the present. If there is no mind of upholding precepts, it will create karmic offenses. If there is right mindfulness, past transgressions will not arise.' However, because supporting the taking of precepts through practice prevents transgressions that have not yet arisen from arising, it prevents transgressions that have not yet arisen. If there is no taking of precepts, nothing will arise with practice. Evil karma that has already arisen is called past transgressions. Protecting the essence of taking precepts, preventing it from being contaminated by defilements, and repenting and eliminating past karmic offenses is called preventing past transgressions. If this is the case, precepts must prevent transgressions, so why do transgressions still arise? The answer is: 'The practitioner must conveniently uphold the precepts in practice, restrain and resist them, in order to truly play a role in preventing transgressions.' This is like using city walls, bows and arrows, and swords to defend against and strike down bandits. The remaining explanations can be found in the Jie Ben Shu. Regarding the amount of precepts that arise, it is roughly as described above. Now, it is further elaborated because worldly people are often confused, so it is widely explained and narrated, with the aim of recognizing the true nature of reality and understanding the Dharma, thereby benefiting oneself and others. However, the precepts that arise...
數隨境無量。要而言之。不過情與非情。有無二諦攝相皆盡任境而彰。略說則地水火風空識等界。及色聲香味觸等五塵。乃至過未三世法界等法。及六趣眾生趣外中陰四生亦發得戒。上來懸舉。次引文證。俱舍云。戒從一切眾生得定。分因不定。何以故不得從一種眾生得故。分不定者。有人從一切分得戒。謂受比丘戒有人從四分得。謂受所餘諸戒即五八十戒也。因不定者有二義。若立無貪瞋癡為戒生因。從一切得以不相離故。若立上中下品意。為戒生因。則不從一切得。若不從一切眾生得戒則無也。何以故。由遍眾生起善方得。異此不得。云何如此惡意不死。故若人不作五種分別得木叉戒。一于某眾生我離殺等。二于某分我持。三于某處能持。四某時能持。五某緣不持除鬥戰事。如此受者得善不得戒。于非所能境云何得戒。由不害一切眾生命故方得。若從所能境得戒。此則有損減過。能非能互轉生故。若爾則離得舍因緣得戒舍戒。此義自成。縱離得舍因緣。此有何過。噁心不死故不成溥用。毗婆沙問云。若爾草木等未有有時生滅。豈非增減。眾生入般。豈非減耶。義解作四句。一心謝境不謝。聖無煩惱。以境不盡故。戒在不失。二境謝心不謝。入般草死戒不失。由心過罪在故。三心境俱不謝可知。四心境俱謝。根轉之
【現代漢語翻譯】 現代漢語譯本 數量隨著所處的境界而變得無量無邊。概括來說，不外乎有情（sentient beings）與非情（non-sentient things）。有和無這二諦涵蓋了所有現象，一切都隨著境界而顯現。簡略地說，包括地、水、火、風、空、識等界（dhātu），以及色、聲、香、味、觸等五塵（pañca kāmaguṇā），乃至過去、現在、未來三世法界等法，以及六趣（gati）眾生，趣外的中陰（antarābhava），四生（caturyoni）也都能因此而生起戒律。 以上是概括地提出，接下來引用經文來證明。《俱舍論》（Abhidharmakośa）中說：『戒律從一切眾生處獲得是確定的，但分（portion）和因（hetu）是不確定的。』為什麼呢？因為不能從一種眾生處獲得。分不確定是指，有人從一切分獲得戒律，比如受比丘戒（bhikkhu-pāṭimokkha）；有人從四分獲得，比如受其餘的戒律，即五戒、八戒、十戒。 因不確定有兩種含義。如果立無貪（alobha）、無瞋（adveṣa）、無癡（amoha）為戒律生起的原因，那麼從一切處獲得，因為它們不會相互分離。如果立上、中、下品意為戒律生起的原因，那麼就不能從一切處獲得。如果不能從一切眾生處獲得戒律，那麼就沒有戒律了。為什麼呢？因為只有普遍對眾生髮起善意才能獲得，否則就不能獲得。怎麼能讓如此惡意不死呢？ 因此，如果有人不作五種分別而獲得木叉戒（mokṣa）：一、對於某個眾生我遠離殺生等；二、對於某個部分我持守；三、在某個地方我能持守；四、某個時間我能持守；五、某種情況下我不持守，比如鬥戰之事。如此受戒的人得到善，但得不到戒律。對於非所能及的境界，怎麼能得到戒律呢？只有不傷害一切眾生的生命才能獲得。如果從所能及的境界獲得戒律，那麼就會有損減的過失，因為能和非能會互相轉化。 如果這樣，那麼離開獲得和捨棄的因緣就能獲得戒律和捨棄戒律，這個道理自然成立。即使離開獲得和捨棄的因緣，這又有什麼過失呢？因為噁心不死，所以不能普遍應用。毗婆沙（Vibhasa）中問道：『如果這樣，草木等未有有時生滅，難道不是增減嗎？眾生進入涅槃（nirvāṇa），難道不是減少嗎？』義理解釋為四句：一、心謝，境不謝。聖者沒有煩惱，因為境界沒有窮盡，所以戒律存在不會失去。二、境謝，心不謝。進入涅槃，草木死亡，戒律不失去，因為心的過失還在。三、心境都不謝，可知。四、心境都謝，根轉變了。
【English Translation】 English version The quantity varies infinitely with the environment. In short, it is nothing more than sentient beings (情, sentient beings) and non-sentient things (非情, non-sentient things). The two truths of existence and non-existence encompass all phenomena, manifesting according to the environment. Briefly speaking, it includes elements such as earth, water, fire, wind, space, and consciousness (地水火風空識等界, dhātu), as well as the five desires of form, sound, smell, taste, and touch (色聲香味觸等五塵, pañca kāmaguṇā), and even the dharmas of the past, present, and future three realms, as well as beings in the six realms (六趣, gati), the intermediate state outside the realms (趣外中陰, antarābhava), and the four forms of birth (四生, caturyoni), all of which can give rise to precepts. The above is a general overview, followed by scriptural evidence. The Abhidharmakośa (俱舍論) states: 'Precepts are certainly obtained from all beings, but the portion (分, portion) and cause (因, hetu) are uncertain.' Why? Because they cannot be obtained from one type of being. The uncertainty of portion means that some obtain precepts from all portions, such as receiving the bhikkhu-pāṭimokkha (比丘戒); others obtain them from four portions, such as receiving the remaining precepts, namely the five, eight, and ten precepts. The uncertainty of cause has two meanings. If one establishes non-greed (無貪, alobha), non-hatred (無瞋, adveṣa), and non-delusion (無癡, amoha) as the cause for the arising of precepts, then they are obtained from all places because they do not separate from each other. If one establishes superior, middle, and inferior intentions as the cause for the arising of precepts, then they cannot be obtained from all places. If precepts cannot be obtained from all beings, then there are no precepts. Why? Because they can only be obtained by universally generating goodwill towards beings; otherwise, they cannot be obtained. How can such evil intentions not die? Therefore, if someone obtains the mokṣa precepts (木叉戒, mokṣa) without making five distinctions: 1. I will refrain from killing, etc., towards a certain being; 2. I will uphold it for a certain portion; 3. I can uphold it in a certain place; 4. I can uphold it at a certain time; 5. I will not uphold it under certain circumstances, such as in battles. Such a person who receives the precepts obtains merit but does not obtain the precepts themselves. How can one obtain precepts in a realm beyond one's ability? Only by not harming the lives of all beings can one obtain them. If one obtains precepts from a realm within one's ability, then there will be the fault of diminution, because ability and inability can transform into each other. If this is the case, then one can obtain and relinquish precepts by leaving the causes and conditions for obtaining and relinquishing them, and this principle is naturally established. Even if one leaves the causes and conditions for obtaining and relinquishing them, what fault is there? Because evil intentions do not die, they cannot be universally applied. The Vibhasa (毗婆沙) asks: 'If this is the case, are not plants and trees, which sometimes arise and sometimes perish, increasing and decreasing? Is not the entry of beings into nirvana (涅槃, nirvāṇa) a decrease?' The meaning is explained in four sentences: 1. The mind ceases, but the environment does not cease. The sage has no afflictions, because the environment is not exhausted, so the precepts exist and are not lost. 2. The environment ceases, but the mind does not cease. Entering nirvana, plants and trees die, but the precepts are not lost, because the fault of the mind remains. 3. Both the mind and the environment do not cease, which is knowable. 4. Both the mind and the environment cease, and the roots are transformed.
時不同戒失。薩婆多雲。于非眾生上亦得無量戒善功德。如三千世界。下盡地際傷損如塵。皆得其罪。翻惡成善。一一塵處。皆得戒善。乃至一草一葉一華。反罪順福。皆入戒門。故善生云。大地無邊戒亦無邊。草木無量戒亦無量。虛空大海戒德高深。亦復如是。以此文證理通法界。義須戴仰。多論又云。於三千大千世界。下至阿鼻上至非想。於一切眾生上。可殺不可殺。乃至可欺不可欺。此一一眾生乃至如來有命之類。以三因緣一一得戒。又以此推。出家僧尼及下三眾奉戒德瓶行遵聖蹟。位高人天良由於此。端拱自守福德恒流故。明瞭論云。四萬二千福河恒流。解云。謂四萬二千學處一切恒流。其猶河水。洗除破戒煩惱。言四萬二千者。謂根本戒有四百二十。所以爾者。如婆藪斗律。戒有二百。多明輕戒。優婆提舍。戒有一百二十一。多明重戒。比丘尼別戒九十九。合成四百二十。是一一戒。有攝僧等十功德。一一功德。能生十種正行。謂信等五根。無貪等三善根。及身口二護。一戒即百。合成有四百二十。豈非四萬二千。又解云。無愿毗尼者。謂第三羯磨竟時。四萬二千學處一時並起。無一戒不生故稱無愿。據斯以求戒德恒流。問僧尼二眾戒數各別。何以無愿毗尼直言四萬二千耶。一解。此總舉二眾以說。若取實
【現代漢語翻譯】 現代漢語譯本 時不同戒失（持戒的時機不同，所持的戒律也會有所不同）。薩婆多部（Sarvastivadins，佛教部派之一）認為，即使是對非眾生，也能獲得無量的持戒善功德。例如，如果有人在三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）中，從下到地面的邊緣，造成如微塵般細小的損傷，都會得到相應的罪過。但如果能將惡行轉化為善行，那麼每一個微塵之處，都能獲得持戒的善果。甚至對一草一葉一花，如果能反罪為福，都能進入持戒的門徑。所以《善生經》（Singalovada Sutta）中說，大地無邊，戒律也無邊；草木無量，戒律也無量；虛空大海，戒德高深，也是如此。以此文證，道理貫通法界（Dharmadhatu，宇宙萬法所依之境），實在應該敬仰。多論又說，在三千大千世界中，下至阿鼻地獄（Avici，八大地獄中最苦之處），上至非想非非想處天（Nevasaññānāsaññāyatana，三界最高之天），對於一切眾生，無論是可殺的還是不可殺的，乃至可欺騙的還是不可欺騙的，每一個眾生，乃至如來（Tathagata，佛的稱號）這樣有生命的，以三種因緣，都能一一獲得戒律。 又以此推論，出家的僧尼以及下三眾（指沙彌、沙彌尼、式叉摩那）奉持戒律，像寶瓶一樣珍藏，行為遵循聖人的足跡，地位崇高，良善的根源就在於此。端正恭敬，自我守護，福德恒常流淌。所以《明瞭論》（Vimalakirti Nirdesa Sutra）中說，四萬二千福河恒常流淌。解釋說，這是指四萬二千學處（Siksa-pada，戒律條目），一切恒常流淌，就像河水一樣，洗除破戒的煩惱。所說的四萬二千，是指根本戒有四百二十條。之所以這樣說，是因為如《婆藪斗律》（Vasubandhu，論師名）中，戒有二百條，多說明輕戒；《優婆提舍》（Upadesa，論書名）中，戒有一百二十一條，多說明重戒；比丘尼的別戒有九十九條，合起來是四百二十條。這每一條戒，都有攝僧等十種功德。每一種功德，能生十種正行，即信等五根（五種增上善法），無貪等三善根（三種善的根本），以及身口二護（身口二業的防護）。一條戒就是一百，合起來就有四百二十，豈不是四萬二千？ 又解釋說，無愿毗尼（無愿戒）是指第三羯磨（Karma，業）結束時，四萬二千學處一時並起，沒有一條戒不產生，所以稱為無愿。根據這些來尋求戒德恒常流淌。問：僧尼二眾的戒數各不相同，為什麼無愿毗尼直接說四萬二千呢？一種解釋是，這是總括僧尼二眾來說的。如果取實際數字
【English Translation】 English version The precepts are lost when the time is not right. The Sarvastivadins (one of the Buddhist schools) say that even towards non-sentient beings, one can obtain immeasurable meritorious virtues of precepts. For example, in the Trisahasra-Mahasahasra-lokadhatu (a cosmic system in Buddhist cosmology), if one causes damage as fine as dust from the bottom to the edge of the earth, one will receive the corresponding sin. However, if one can transform evil deeds into good deeds, then at every point of dust, one can obtain the merit of upholding precepts. Even towards a blade of grass, a leaf, or a flower, if one can turn sin into fortune, one can enter the path of precepts. Therefore, the Singalovada Sutta says that the earth is boundless, and the precepts are also boundless; the plants and trees are immeasurable, and the precepts are also immeasurable; the void and the great ocean, the virtue of precepts is high and profound, and so it is. With this text as evidence, the principle penetrates the Dharmadhatu (the realm of all phenomena), and it should be revered. The "Treatise" also says that in the Trisahasra-Mahasahasra-lokadhatu, from the Avici hell (the most painful of the eight great hells) to the Nevasaññānāsaññāyatana (the highest heaven in the Three Realms), towards all sentient beings, whether they are killable or unkillable, even deceivable or undeceivable, each sentient being, even a Tathagata (title of a Buddha) who has life, can obtain precepts one by one through three conditions. Furthermore, from this, it can be inferred that ordained monks and nuns, as well as the lower three groups (referring to Sramaneras, Sramanerikas, and Siksamana), uphold the precepts, cherish them like a treasure vase, and follow the footsteps of the saints in their conduct. Their high status and the source of their goodness lie in this. Being upright and respectful, guarding oneself, the flow of merit is constant. Therefore, the Vimalakirti Nirdesa Sutra says that forty-two thousand rivers of blessings constantly flow. The explanation is that this refers to the forty-two thousand Siksa-pada (precepts), all of which constantly flow, like rivers, washing away the defilements of breaking precepts. The so-called forty-two thousand refers to the four hundred and twenty fundamental precepts. The reason for this is that, as in the Vasubandhu's Vinaya, there are two hundred precepts, mostly explaining minor precepts; in the Upadesa, there are one hundred and twenty-one precepts, mostly explaining major precepts; and the Bhikkhunis' separate precepts are ninety-nine, totaling four hundred and twenty. Each of these precepts has ten merits, such as gathering the Sangha. Each merit can generate ten kinds of right conduct, namely the five roots (five increasing good dharmas) such as faith, the three good roots (three roots of goodness) such as non-greed, and the two protections of body and speech (protection of bodily and verbal actions). One precept is one hundred, totaling four hundred and twenty, isn't it forty-two thousand? Another explanation is that the Anabhijnata-vinaya (non-wishing precepts) refers to the simultaneous arising of forty-two thousand Siksa-pada when the third Karma (action) is completed, and no precept is not generated, so it is called non-wishing. According to these, one seeks the constant flow of the virtue of precepts. Question: The number of precepts for monks and nuns are different, why does the Anabhijnata-vinaya directly say forty-two thousand? One explanation is that this is a general statement encompassing both monks and nuns. If one takes the actual number
理各隨本戒。又釋。以轉根義證比丘懸發得尼戒。俱有四萬二千。次對七眾發戒多少。準薩婆多雲。五戒者。於一切眾生乃至如來皆得四戒。以無三毒善根得十二戒。並一身始終。三千界內一切酒上咽咽皆得三戒。以受時一切永斷。設酒滅盡羅漢入般。戒常成就。準以義推。女人身上淫處有三。男上有二。發由三毒。單配則女人所得十八戒。男子十五戒。非情一酒亦得三戒。八戒發者眾生同上。非情得五。十戒三眾情及非情。同大僧發。四分律文俱發七支。戒戒下文皆結吉羅故。若爾何故列十。此但示根本喜作。說相令其早知。余則和尚曲教。故三歸羯磨俱。無戒數之文。說相之中。方列十四。兩種類解。若約僧尼。準如婆論。一一眾生身口七支。以貪瞋癡起故成二十一戒。今義準張三毒互起。二三等分應有七門。女人九處。男子八處。七毒歷之。女人身上得六十三戒。男子身上以已七毒惱他。得五十六戒。非情戒境各得七戒。以此例余。法界之中情與非情。各得諸戒無量無邊。故善生中五種為量。眾生大地草木大海及以處空。譬戒德量如前分雪。問七支攝戒盡不。答盡也。設有不盡攝入七中。如配戒種類所說。又云。攝戒不盡以罪性不同。如殺打兩別。能防體異。故善生云。除善惡戒已更有業戒。所謂善惡法也。故
知。根本七支所收。業戒種類所攝。宜作四句。一者善而非戒。謂十中后三是也。律不制單心犯也。二戒而不善。即惡律儀。三亦善亦戒。十善之中前七支也。以不要期直爾。修行故名善也。反此策勵故名戒也。四俱非者身口無記。問戒與律儀行相差別如何。答通行無涯是律儀也。對境禁約是戒儀也。如比丘具緣。受已見生不殺。望此一境名持殺戒。望餘四生名持律儀。若殺此生名犯殺戒。餘生不殺不犯律儀。若就惡律儀解。望殺一羊名持惡戒。望余通類有生皆罪是持律儀。三者戒行。謂受隨二戒。遮約外非方便善成。故名戒行。然則受是要期思愿。隨是稱願修行。譬如筑營宮宅先立院墻周匝。即謂壇場受體也。后便隨處營構盡於一生。謂受后隨行。若但有受無隨。直是空愿之院。不免塞露之弊。若但有隨無無受此行或隨生死。又是局狹不周。譬同無院室字不免怨賊之穿窬也。必須受隨相資方有所至問今受具戒招生樂果為受為隨。答受是緣助未有行功。必須因隨對境防擬。以此隨行至得聖果不親受體。故知。一受已后盡壽已來。方便正念護本所受。流入行心三善為體。則明戒行隨相可修。若但有受無隨行者。反為戒欺流入苦海。不如不受無戒可違。是故行者明須善識。業性灼然。非為濫述。四明戒相。語相而言。有境
【現代漢語翻譯】 現代漢語譯本 知。根本七支所收（根本七支：指構成完整戒律的七個要素），業戒種類所攝（業戒種類：指由行為產生的戒律種類）。宜作四句（四句：佛教邏輯中的四種可能性）。一者，善而非戒。謂十善中后三（十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見；后三：不嗔恚、不邪見、不貪慾）是也。律不制單心犯也（律：戒律；單心犯：僅有犯戒的意念而無實際行動）。二，戒而不善。即惡律儀（惡律儀：指違反道德規範的行爲準則）。三，亦善亦戒。十善之中前七支也（前七支：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語）。以不要期直爾修行故名善也（不要期：不特別約定時間；直爾：自然而然）。反此策勵故名戒也（策勵：自我鞭策）。四，俱非者身口無記（身口無記：指身體和語言的無記行為，即非善非惡的行為）。 問：戒與律儀行相差別如何？ 答：通行無涯是律儀也（通行無涯：普遍適用的，沒有止境的）。對境禁約是戒儀也（對境禁約：針對特定情境的約束）。如比丘具緣（比丘：佛教出家男眾；具緣：具備條件），受已見生不殺。望此一境名持殺戒（持殺戒：遵守不殺生的戒律）。望餘四生名持律儀（持律儀：遵守行爲規範）。若殺此生名犯殺戒（犯殺戒：違反不殺生的戒律）。餘生不殺不犯律儀。若就惡律儀解。望殺一羊名持惡戒。望余通類有生皆罪是持律儀。 三者，戒行。謂受隨二戒（受隨二戒：指受戒和隨戒兩種形式）。遮約外非方便善成（遮約外非方便善成：通過外部的約束來防止不好的行為，從而成就善行）。故名戒行。然則受是要期思愿（要期思愿：重要的約定和願望），隨是稱願修行（稱願修行：按照願望修行）。譬如筑營宮宅先立院墻周匝（周匝：周圍），即謂壇場受體也（壇場受體：接受戒律的場所和形式）。后便隨處營構盡於一生（營構：建造），謂受后隨行。若但有受無隨。直是空愿之院。不免塞露之弊（塞露之弊：堵塞和泄露的弊端）。若但有隨無受此行或隨生死（隨生死：隨著生死輪迴），又是局狹不周（局狹不周：狹隘而不周全）。譬同無院室字不免怨賊之穿窬也（穿窬：穿墻挖洞）。必須受隨相資方有所至（相資：互相幫助）。 問：今受具戒招生樂果為受為隨（具戒：佛教的全部戒律；招生樂果：招感快樂的果報）？ 答：受是緣助未有行功（緣助：輔助的條件；行功：實際的修行）。必須因隨對境防擬（對境防擬：面對境界時進行防範和剋制）。以此隨行至得聖果不親受體（聖果：證悟的果位）。故知。一受已后盡壽已來（盡壽已來：從受戒之後到生命結束），方便正念護本所受（方便正念：用正確的方法守護最初所受的戒律）。流入行心三善為體（行心三善：以行為為核心的三種善行），則明戒行隨相可修。若但有受無隨行者，反為戒欺流入苦海（苦海：充滿痛苦的輪迴）。不如不受無戒可違。是故行者明須善識。業性灼然（業性灼然：行為的性質非常明顯），非為濫述（濫述：隨意敘述）。四明戒相。語相而言。有境
【English Translation】 English version Knowing. Collected by the seven fundamental branches (seven fundamental branches: the seven elements that constitute a complete precept), encompassed by the types of karma precepts (types of karma precepts: types of precepts generated by actions). It is appropriate to make four statements (four statements: four possibilities in Buddhist logic). First, good but not a precept. This refers to the last three of the ten virtues (ten virtues: not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, not holding wrong views; last three: not being angry, not holding wrong views, not being greedy). The Vinaya (Vinaya: monastic rules) does not prescribe offenses of mere intention (offenses of mere intention: having only the intention to break a precept without actual action). Second, a precept but not good. This is evil conduct (evil conduct: behavioral guidelines that violate moral norms). Third, both good and a precept. This refers to the first seven branches of the ten virtues (first seven branches: not killing, not stealing, not committing adultery, not lying, not speaking divisively, not speaking harshly, not speaking frivolously). Because it is practiced naturally without special appointment, it is called good (without special appointment: without specifically scheduling time; naturally: naturally). Conversely, self-exhortation is called a precept (self-exhortation: self-discipline). Fourth, neither is the unmarked action of body and speech (unmarked action of body and speech: actions of body and speech that are neither good nor bad). Question: What is the difference in the characteristics of precepts and Vinaya? Answer: Universal and boundless is Vinaya (universal and boundless: universally applicable, without end). Restricting and restraining in relation to objects is the precept (restricting and restraining in relation to objects: restrictions aimed at specific situations). For example, a Bhikshu (Bhikshu: Buddhist monk; possessing conditions) who has taken the precepts sees a living being and does not kill. Regarding this one instance, it is called upholding the precept against killing (upholding the precept against killing: obeying the precept of not killing). Regarding the other four types of beings, it is called upholding the Vinaya (upholding the Vinaya: obeying behavioral norms). If this being is killed, it is called breaking the precept against killing (breaking the precept against killing: violating the precept of not killing). Not killing other beings does not violate the Vinaya. If interpreted in terms of evil conduct, killing one sheep is called upholding an evil precept. Regarding all other beings of the same kind, all are sinful, which is upholding the Vinaya. Third, precept practice. This refers to the two precepts of receiving and following (two precepts of receiving and following: referring to the two forms of receiving precepts and following precepts). Preventing external non-expedient good is accomplished (Preventing external non-expedient good is accomplished: preventing bad behavior through external constraints, thereby achieving good deeds). Therefore, it is called precept practice. Thus, receiving is an important appointment and aspiration (important appointment and aspiration: important agreements and wishes), and following is practicing according to the wish (practicing according to the wish: practicing according to one's wishes). For example, building a palace and first erecting a surrounding wall (surrounding: around), which is called the altar for receiving the precepts (altar for receiving the precepts: the place and form for receiving precepts). Afterwards, constructing everywhere throughout one's life (constructing: building), which is called following practice after receiving. If there is only receiving without following, it is merely an empty-willed courtyard. It is inevitable to have the disadvantages of blockage and leakage (disadvantages of blockage and leakage: the disadvantages of blockage and leakage). If there is only following without receiving, this practice may follow birth and death (follow birth and death: following the cycle of birth and death), and it is narrow and incomplete (narrow and incomplete: narrow and incomplete). It is like a room without a courtyard, inevitably allowing thieves to break in (break in: break through the wall). Receiving and following must support each other to achieve something (support each other: help each other). Question: Is receiving the full precepts now the cause of happy results through receiving or following (full precepts: all the precepts of Buddhism; cause of happy results: attracting happy results)? Answer: Receiving is a supporting condition without actual practice (supporting condition: auxiliary conditions; actual practice: actual practice). It is necessary to prevent and control in response to the environment due to following (prevent and control in response to the environment: prevent and restrain when facing the environment). With this following practice, one attains the holy fruit without personally receiving the precepts (holy fruit: the fruit of enlightenment). Therefore, know. After receiving the precepts, from the end of life onwards (from the end of life onwards: from receiving the precepts to the end of life), use expedient right mindfulness to protect what was originally received (expedient right mindfulness: use the correct method to protect the precepts originally received). Flowing into the three good deeds of the mind of practice as the body (three good deeds of the mind of practice: the three good deeds with action as the core), then it is clear that precept practice can be cultivated according to the characteristics. If there is only receiving without following practice, it will be deceived by the precepts and flow into the sea of suffering (sea of suffering: the cycle of suffering). It is better not to receive than to have precepts that can be violated. Therefore, practitioners must clearly recognize. The nature of karma is clear (the nature of karma is clear: the nature of the action is very clear), not a random statement (random statement: random statement). Fourth, clarify the characteristics of the precepts. Speaking in terms of characteristics. There is an object
斯是緣則綿亙攝心通漫。今約戒本人並誦持。文相易明持犯非濫。自余萬境豈得漏。言準例相承薄知綱領。初篇淫戒已下例分為三。一謂所犯境。二成犯相。三開不犯法。略知持犯。廣如下篇。余義並如戒本疏中。初明犯境者。僧祇云。可畏之甚無過女人。敗正毀德莫不由之。染心看者越毗尼。聞聲起染亦爾。智論云。淫慾雖不惱眾生。心心繫縛故為大罪。故律中淫慾為初。又比丘法今世取涅槃。故四分中犯境。謂人非人(天子鬼神等)畜生三趣。據報則男女二形。據處則女人三道。謂大小便道及口。男子二道。此等淫處。若覺睡眠。若死未壞少壞。但使入淫處如毛頭皆波羅夷。律云。牛馬豬狗雁雞之屬。莫問心懷想疑。但是正道皆重。余摩得伽論具明犯之分齊。然淫過粗現。人並知非。及論問犯犯皆結正。約相示過耳不欲聞。或致輕笑生疑生怪。故善見云。法師曰。此不凈法語。諸聞說者勿驚怪。生慚愧心志心於佛。何以故。如來慈愍我等。佛是世間王。離於愛染得清凈處。為愍我等說此惡言為結戒。故又觀如來功德便無嫌心。若佛不說此事。我等云何得知波羅夷罪。有笑者驅出。次成犯相有二緣。一自有淫心向前境。縱有里隔互障。但入如毛頭。結成大重。具四緣成。一是正境(男則二道女則三處)。二興染心(
謂非余睡眠等)。三起方便。四與境合便犯。二者若為怨逼。或將至前境。或就其身。佛開身會制令不染。亦具四緣。一是正境(不問自他)。二為怨逼。三與境合。四受樂便犯。善見云。淫不受樂者。如以男根內毒蛇口中及以火中。是不染之相。問此淫戒結犯通戲突。不如以小兒根內口中弄。故無淫心。答淫心難識。準律云。愛染污心是淫慾意。並犯重罪。五分若刺者是戲偷蘭。非戲者重。受刺者亦爾。十誦云。口中要過齒成犯。餘二道無開。四分云。若為怨家強持男根令入三犯境。於三時心無有樂皆不成犯。隨始入。入已出時。一一時中有淫意皆重。若為怨家強捉比丘。二處行不凈。初入覺樂犯重。乃至裹隔四句亦爾。脫有其事內指口中嚙之。唯覺指痛則免重罪。如前論說蛇口火中可也。律云。死屍半壞多分壞。及骨間行不凈偷蘭。此淫戒結犯不待出精。但使骨肉間行者皆偷蘭。若元作出精意。精出犯僧殘。如戒本疏說由元非僧殘意故。但是正道皆犯。故善見。縱使斫頭斷及死人口中頸中行淫亦重。律云。若僧尼互相教。作者能教犯偷蘭。不作犯吉羅。下三眾相教。作不作俱犯吉羅。作者滅擯吉羅為異(乃至下篇同犯吉羅)。三明不犯中。若睡眠無所覺知(謂開怨來逼己身份)。不受樂(謂開怨家將造他境)。一
【現代漢語翻譯】 現代漢語譯本 所謂非出於我本意的睡眠等情況)。 三、產生性行為的方便條件。 四、與性對像發生性行為即構成犯戒。 第二種情況是如果受到仇敵的逼迫，或者被帶到性對像面前，或者性對像主動接近自身，佛陀開許身體接觸，但禁止產生染污心。這種情況也具備四個條件： 一、是真實的性對像（不論是自己還是他人）。 二、受到仇敵的逼迫。 三、與性對像發生性行為。 四、感受到性快感即構成犯戒。《善見律毗婆沙》中說，如果性行為沒有感受到快樂，比如將男根放入毒蛇口中或火中，就不構成犯戒。 問：此淫戒的構成是否包括戲弄和突發情況？比如用小孩子的性器官在口中玩弄，並沒有淫慾之心。 答：淫慾之心難以識別。根據戒律的說法，帶有愛染污的心就是淫慾之意，構成重罪。《五分律》中說，如果是刺入的行為，屬於戲弄，構成偷蘭罪；如果不是戲弄，則構成重罪。接受刺入者也是如此。《十誦律》中說，在口中性行為，必須要超過牙齒才構成犯戒。其餘兩個性器官沒有開許的情況。《四分律》中說，如果被仇家強行抓住男根插入三種犯戒對象，在三個時間段內心都沒有產生快樂，則不構成犯戒。無論是在開始插入、插入過程中還是拔出時，只要在任何一個時間段內產生了淫慾之意，都構成重罪。如果被仇家強行抓住比丘，在兩個性器官處進行不凈行，最初插入時感受到快樂則構成重罪，即使隔著包裹也是如此。如果發生這種情況，可以用手指在口中咬，只要感覺到手指疼痛，就可以免於重罪。如同前面所說的蛇口火中的情況一樣。 戒律中說，對於已經死亡、半腐爛、大部分腐爛的屍體以及骨骼之間進行不凈行，構成偷蘭罪。此淫戒的構成不以射精為必要條件，只要在骨肉之間進行性行為，都構成偷蘭罪。如果原本有射精的意圖，精液射出則構成僧殘罪。如同戒本疏所說，因為原本沒有僧殘罪的意圖。但是隻要是正道（指性器官），都構成犯戒。所以《善見律毗婆沙》中說，即使砍頭斷頸，或者在死人的口中、頸部進行性行為，也構成重罪。 戒律中說，如果僧尼互相教唆，教唆者和被教唆者都犯偷蘭罪。下三眾（式叉摩那、沙彌、沙彌尼）互相教唆，無論是否實施，都犯吉羅罪。實施者被滅擯，吉羅罪有所不同（乃至下篇也犯吉羅罪）。 三、說明不犯戒的情況：如果睡眠中沒有知覺（指仇敵來逼迫自身），沒有感受到快樂（指仇家強行將自己推向性對像）。
【English Translation】 English version （Referring to situations such as involuntary sleep). Three, facilitating conditions for engaging in sexual activity. Four, engaging in sexual activity with the object constitutes a violation. The second situation is if one is forced by an enemy, or brought before a sexual object, or the sexual object approaches oneself, the Buddha allows physical contact but prohibits the arising of defiled thoughts. This situation also has four conditions: One, it is a real sexual object (whether it is oneself or another). Two, being forced by an enemy. Three, engaging in sexual activity with the object. Four, experiencing sexual pleasure constitutes a violation. The Samantapasadika says that if sexual activity does not involve pleasure, such as inserting the male organ into the mouth of a poisonous snake or into fire, it does not constitute a violation. Question: Does the formation of this precept against sexual misconduct include teasing and sudden situations? For example, playing with a child's genitals in the mouth without any lustful intention. Answer: Lustful intention is difficult to discern. According to the Vinaya, a mind stained with love and attachment is the intention of lust, which constitutes a grave offense. The Panca-vargika-vinaya says that if it is an act of penetration, it is teasing and constitutes a sthulaccaya offense; if it is not teasing, it constitutes a grave offense. The one who receives the penetration is also the same. The Dasa-bhana-vinaya says that in oral sex, it must pass the teeth to constitute an offense. There are no allowed situations for the other two sexual organs. The Catur-vargika-vinaya says that if an enemy forcibly grabs a monk's male organ and inserts it into the three objects of offense, and there is no pleasure in the mind at any of the three times, it does not constitute an offense. Whether it is at the beginning of insertion, during insertion, or during withdrawal, as long as there is lustful intention at any time, it constitutes a grave offense. If an enemy forcibly grabs a bhiksu and performs impure acts on the two sexual organs, experiencing pleasure at the initial insertion constitutes a grave offense, even if it is through a covering. If this happens, one can bite one's finger in the mouth, and as long as one feels the pain of the finger, one can avoid a grave offense. It is like the situation of the snake's mouth and fire mentioned earlier. The Vinaya says that performing impure acts on a corpse that is dead, half-decayed, mostly decayed, or between bones constitutes a sthulaccaya offense. The formation of this precept against sexual misconduct does not require ejaculation; as long as sexual activity is performed between bones and flesh, it constitutes a sthulaccaya offense. If there was originally an intention to ejaculate, ejaculation constitutes a sanghavasesa offense. As the commentary on the precept says, because there was originally no intention of a sanghavasesa offense. However, as long as it is the proper path (referring to the sexual organs), it constitutes an offense. Therefore, the Samantapasadika says that even if one's head is cut off or the neck is severed, or if sexual activity is performed in the mouth or neck of a dead person, it constitutes a grave offense. The Vinaya says that if monks or nuns incite each other, both the inciter and the incited commit a sthulaccaya offense. If the lower three groups (siksmana, sramanera, sramanerika) incite each other, whether or not it is carried out, they commit a dukkhata offense. The one who carries it out is expelled, and the dukkhata offense is different (even the following chapters also commit a dukkhata offense). Three, explaining the situations in which there is no offense: if one is asleep and unaware (referring to an enemy forcing oneself), and does not experience pleasure (referring to an enemy forcibly pushing oneself towards a sexual object).
切無有淫意(無愛染污心故)。並不犯。第二盜戒性戒含輕重也。性重之中。盜是難護故諸部明述。余戒約略總述而已。及論此戒。各並三卷五卷述之。必善加披括方能免患。有人別摽。此盜用入私鈔。抑亦勸誡之意也。終須遍覽故銓次列之。初犯境之中。謂六塵六大有主之物。他所吝護非理致損。斯成犯法。若無主物及以己物。或為緣差境奪心想疑轉。雖有盜取之心。而前非盜境。並不結犯。唯有本心方便。問何名無主物。答善見云。子作惡事父母逐去。后時父母死者是物無主。用則無罪。薩婆多雲。二國中間兩邊封相。其間空地有物是名無主。又云。若國破王走後王未統。此中有物又是無主。即如俗令山澤林藪不令占護。若先加功力不得盜損。二成犯相中。總緣具六種。一有主物。二有主想。三有盜心。四重物。五興方便。六舉離本處必具成犯。今依犯緣次第解釋。就初緣中大分三位。一盜三寶物。二盜人物。三盜非畜物。初中先明知事人是非。然後解盜用差別。所以然者。若不精識律藏。善通用與者。並師心處分多成盜損。相如后說。故寶梁大集等經云。僧物難掌佛法無主。我聽二種人掌三寶物。一阿羅漢。二須陀洹。所以爾者。諸餘比丘戒不具足。心不平等。不令是人為知事也。更復二種。一能凈持戒識知業
【現代漢語翻譯】 現代漢語譯本 切莫產生淫慾的念頭（因為沒有愛慾染污的心）。這樣就不會犯戒。第二條盜戒，屬於性戒，包含輕重兩種情況。在性戒中，盜戒尤其難以守護，所以各部律藏都詳細地闡述它，而對其餘的戒律只是概括地敘述。關於這條戒律，各部律藏都用三卷或五卷的篇幅來敘述。必須認真地研讀，才能避免觸犯。有人特別標出，將盜用行為歸入私自挪用，這也是一種勸誡的意思。最終還是需要全部瀏覽，所以才按順序排列出來。最初的犯戒對象，指的是六塵（色、聲、香、味、觸、法）和六大（地、水、火、風、空、識）中，有主人的東西。他人所珍惜守護，如果無理地加以損害，就構成了犯法。如果沒有主人，或者屬於自己的東西，或者因為緣起差別、境界轉移、心念疑惑轉變，即使有盜取的心，但因為對像不是盜竊的對象，也不構成犯戒。只有本來的心和方便。問：什麼叫做無主物？答：《善見律》中說，兒子做了壞事，父母將他趕走，後來父母去世，這些東西就成了無主之物，使用就沒有罪。《薩婆多論》中說，兩國中間，兩邊都有封鎖，其間的空地上的東西就叫做無主之物。又說，如果國家滅亡，國王逃走，後來的國王還沒有統治，這裡面的東西也都是無主的。就像世俗的法令一樣，山澤林木不讓人佔據守護，如果事先已經花費了功夫，就不能盜取損害。第二，構成犯戒的條件中，總的來說需要具備六種因素：一、有主人的東西；二、認為是有主人的東西；三、有盜竊的心；四、是貴重的東西；五、採取了行動；六、將東西從原來的地方挪開。必須全部具備才能構成犯戒。現在根據犯戒的條件，依次解釋。在第一個條件中，大致分為三個方面：一、盜取三寶（佛、法、僧）之物；二、盜取人的東西；三、盜取非畜生的東西。首先說明管理僧物的人是否合格，然後解釋盜用僧物的差別。之所以這樣，是因為如果不精通律藏，不能很好地使用和給予，或者按照自己的想法來處理，很多時候會造成盜用僧物的損失。情況就像後面所說的那樣。所以《寶梁大集經》等經中說，僧物難以掌管，佛法沒有主人。我允許兩種人掌管三寶之物：一是阿羅漢（梵語Arahan，斷盡煩惱，證得最高果位的聖者）；二是須陀洹（梵語Sotāpanna，預流果，進入聖者之流的初果聖人）。之所以這樣，是因為其餘的比丘戒律不完備，心不平等，不讓他們做管理僧物的人。還有兩種人可以，一是能夠清凈地持戒，認識因果業報。
【English Translation】 English version Do not have any lustful thoughts (because there is no mind defiled by love and desire). Then you will not break the precept. The second precept against stealing, which is a fundamental precept, includes both minor and major offenses. Among the fundamental precepts, stealing is particularly difficult to guard against, so various Vinaya texts describe it in detail, while the other precepts are only summarized. Regarding this precept, each Vinaya text uses three or five volumes to describe it. You must carefully study it to avoid violating it. Someone has specifically pointed out that misappropriating something is considered private embezzlement, which is also a form of admonition. Ultimately, you need to read everything, so it is listed in order. The initial object of offense refers to the six sense objects (form, sound, smell, taste, touch, and dharma) and the six great elements (earth, water, fire, wind, space, and consciousness) that belong to someone. If someone cherishes and protects something, and you unreasonably damage it, it constitutes an offense. If there is no owner, or if it belongs to you, or because of differences in conditions, changes in circumstances, or doubts in your mind, even if you have the intention to steal, it does not constitute an offense because the object is not an object of theft. Only the original intention and means matter. Question: What is called an ownerless object? Answer: The Śārdūlakarṇāvadāna says that if a son does bad things and his parents drive him away, and later the parents die, these things become ownerless, and there is no sin in using them. The Sarvāstivāda says that in the middle of two countries, both sides have seals, and the empty space between them is called an ownerless object. It also says that if a country is destroyed and the king flees, and the later king has not yet ruled, the things in it are also ownerless. Just like secular laws, mountains, lakes, and forests are not allowed to be occupied and protected. If someone has already put in effort, you cannot steal or damage them. Second, to constitute an offense, six factors are generally required: 1. An object with an owner; 2. The thought that it has an owner; 3. The intention to steal; 4. A valuable object; 5. Taking action; 6. Moving the object from its original place. All of these must be present to constitute an offense. Now, according to the conditions of the offense, I will explain them in order. In the first condition, there are roughly three aspects: 1. Stealing objects belonging to the Three Jewels (Buddha, Dharma, Sangha); 2. Stealing things belonging to people; 3. Stealing things that are not animals. First, clarify whether the person managing the Sangha's property is qualified, and then explain the differences in misappropriating the Sangha's property. The reason for this is that if you are not proficient in the Vinaya, cannot use and give well, or handle things according to your own ideas, you will often cause losses to the Sangha's property. The situation is as described later. Therefore, the Ratnakūṭa Sūtra and other sutras say that the Sangha's property is difficult to manage, and the Buddha's Dharma has no owner. I allow two types of people to manage the property of the Three Jewels: one is an Arhat (a saint who has cut off all afflictions and attained the highest fruit); the other is a Stream-enterer (Sotāpanna, the first fruit of entering the stream of saints). The reason for this is that the other monks do not have complete precepts and their minds are not equal, so they are not allowed to be in charge of the Sangha's property. There are two other types of people who can: one is able to purely uphold the precepts and understand the law of karma.
報。二畏後世罪。有諸慚愧及以悔心。如是二人。自無瘡疣護他人意。此事甚難。等聖教如此。即為大誡。因即犯者愚癡慢故。所以律云。我說此人愚癡波羅夷等(並謂不依佛教。師心冥犯大罪)。今料簡三寶物四門分別。一盜用。二互用。三出貸。四將三寶物瞻待道俗法。初中盜佛物者。正望佛邊無盜罪。由佛於物無我所心無惱害。故但得偷蘭。以同非人物攝故。十誦盜天神像衣結偷蘭。涅槃亦云。造立佛寺用珠華鬘供養。不問輒取。若知不知皆犯偷蘭。若有守護主者。三寶物邊皆結重罪。無守護主望斷施主福邊結罪。故鼻奈耶云。若盜佛塔聲聞塔等幡蓋。皆望斷本施主福邊結罪。故五百問中。塔上掃土凈地棄之。不得惡用。摩得勒伽云。盜非人廟中物。有守護者犯重。十誦盜佛圖物精舍中供養具。若有守護計直成犯。善生中。亦從守塔人得重罪。不望佛邊結之。所以約守物人結者。如盜人物中分別。必盜而供養無犯。薩婆多論盜佛像。十誦中偷舍利。並凈心供養自作念言。彼亦是師。我亦是師。如是意者無犯。摩得伽中。盜佛像舍利不滿五故偷蘭。滿五犯重。薩婆多雲。謂轉賣者。若佛塔中鳥死及得余物。但供塔用。余用犯盜。盜法者法是非情。無我所心。律中結重者。望守護主結也。文云。時有比丘盜他經卷。
【現代漢語翻譯】 現代漢語譯本： 稟告。第二是畏懼後世的罪報。具備慚愧和悔改之心。像這樣的兩種人，自身沒有瘡疤，又能顧及他人的感受，這件事非常難得。等同於聖人的教誨。這就是最大的戒律。因為違犯戒律的人愚癡且傲慢。所以律典中說，我說這種人愚癡，犯了波羅夷罪等（都是指不依佛教教義，憑自己的想法胡作非爲，犯下大罪）。現在來簡要分析三寶（佛、法、僧）之物，從四個方面分別：一是盜用，二是互相使用，三是出借，四是用三寶之物供養道士、俗人和佛法。首先說盜用佛物，嚴格來說，從佛的角度來說沒有盜罪。因為佛對於財物沒有『我的』這種執著，也不會因此感到惱怒。所以（盜用佛物）只能判偷蘭罪（一種較輕的罪），因為它和非生物的性質相似。 《十誦律》中說，盜取天神像的衣服，判偷蘭罪。《涅槃經》也說，建造佛寺，用珠寶花鬘供養，未經允許就拿走，不管知不知道都犯偷蘭罪。如果有守護者，盜取三寶之物都會判重罪。沒有守護者，就從斷絕施主福報的角度來判罪。所以《鼻奈耶》中說，如果盜取佛塔、聲聞塔等的幡蓋，都是從斷絕原本施主福報的角度來判罪。所以《五百問》中說，塔上的泥土掃乾淨后丟棄，不能用於不好的地方。《摩得勒伽》中說，盜取非人廟中的東西，如果有守護者就犯重罪。《十誦律》中說，盜取佛寺中的物品、精舍中供養的器具，如果有守護者，就按照價值來判罪。《善生經》中，也是從守塔人那裡判重罪，而不是從佛的角度來判罪。之所以從守護財物的人那裡判罪，就像盜取他人財物一樣。如果盜取財物後用來供養，則不判罪。《薩婆多論》中說，盜取佛像。《十誦律》中說，偷盜舍利，並且用清凈的心供養，自己心裡想，『他們也是我的老師，我也是他們的老師』，這樣就不算犯戒。《摩得伽》中說，盜取佛像、舍利，價值不滿五（某種貨幣單位），判偷蘭罪，滿五就判重罪。《薩婆多論》中說，指的是轉賣的情況。如果在佛塔中鳥死了，或者得到其他東西，只能用來供養佛塔，如果用於其他用途就犯盜罪。盜取法物，法是非生物，沒有『我的』這種執著。律典中判重罪，是從守護者的角度來判的。經文中說，當時有比丘盜取他人的經卷。 English version: Report. The second is to fear the sins of future generations. Have shame and repentance. Such two people, without sores, protect the minds of others. This is very difficult. Equal to the teachings of the saints. This is the great precept. Because those who violate the precepts are foolish and arrogant. Therefore, the Vinaya says, I say that this person is foolish and commits Pārājika (both refer to not following Buddhist teachings, acting recklessly according to one's own ideas, and committing great sins). Now, let's briefly analyze the objects of the Three Jewels (Buddha, Dharma, Sangha) from four aspects: first, misappropriation; second, mutual use; third, lending; and fourth, using the objects of the Three Jewels to support Taoists, laypeople, and the Dharma. First, let's talk about stealing Buddha's objects. Strictly speaking, from the Buddha's perspective, there is no theft. Because the Buddha has no attachment to wealth, no 'mine' mentality, and will not be annoyed by it. Therefore, (misappropriating Buddha's objects) can only be judged as a Thullaccaya (a lighter offense), because it is similar in nature to inanimate objects. The Daśabhāṇavāra-vinaya says that stealing the clothes of the statues of gods is judged as a Thullaccaya. The Nirvana Sutra also says that building a Buddhist temple and offering it with jewels and garlands, taking it away without permission, whether knowing it or not, is a Thullaccaya. If there is a guardian, stealing objects of the Three Jewels will be judged as a serious offense. If there is no guardian, the judgment will be made from the perspective of cutting off the donor's blessings. Therefore, the Vinaya says that if you steal the banners and canopies of pagodas, Śrāvakā pagoda, etc., the judgment is made from the perspective of cutting off the original donor's blessings. Therefore, the Five Hundred Questions say that the soil on the pagoda should be swept away and discarded after cleaning, and should not be used for bad purposes. The Matrka says that stealing things from the temple of non-humans, if there is a guardian, is a serious offense. The Daśabhāṇavāra-vinaya says that stealing objects from Buddhist temples and offerings in monasteries, if there is a guardian, is judged according to the value. The Good Life Sutra also judges serious offenses from the pagoda keeper, not from the Buddha's perspective. The reason for judging from the person guarding the property is like stealing other people's property. If the stolen property is used for offerings, it is not judged as an offense. The Sarvastivada-vinaya says that stealing Buddha statues. The Daśabhāṇavāra-vinaya says that stealing relics and offering them with a pure heart, thinking in one's heart, 'They are also my teachers, and I am also their teacher,' this is not considered a violation of the precepts. The Matrka says that stealing Buddha statues and relics, if the value is less than five (a certain monetary unit), is judged as a Thullaccaya; if it is more than five, it is judged as a serious offense. The Sarvastivada-vinaya says that it refers to the case of resale. If a bird dies in a pagoda or other things are obtained, it can only be used to make offerings to the pagoda; if it is used for other purposes, it is a theft. Stealing Dharma objects, the Dharma is an inanimate object and has no attachment to 'mine'. The heavy offense in the Vinaya is judged from the perspective of the guardian. The scripture says that at that time, there was a Bhiksu who stole other people's scriptures.
【English Translation】 Report. The second is to fear the sins of future generations. Have shame and repentance. Such two people, without sores, protect the minds of others. This is very difficult. Equal to the teachings of the saints. This is the great precept. Because those who violate the precepts are foolish and arrogant. Therefore, the Vinaya says, 'I say that this person is foolish and commits Pārājika (referring to not following Buddhist teachings, acting recklessly according to one's own ideas, and committing great sins).' Now, let's briefly analyze the objects of the Three Jewels (Buddha, Dharma, Sangha) from four aspects: first, misappropriation; second, mutual use; third, lending; and fourth, using the objects of the Three Jewels to support Taoists, laypeople, and the Dharma. First, let's talk about stealing Buddha's objects. Strictly speaking, from the Buddha's perspective, there is no theft. Because the Buddha has no attachment to wealth, no 'mine' mentality, and will not be annoyed by it. Therefore, (misappropriating Buddha's objects) can only be judged as a Thullaccaya (a lighter offense), because it is similar in nature to inanimate objects. The Daśabhāṇavāra-vinaya says that stealing the clothes of the statues of gods is judged as a Thullaccaya. The Nirvana Sutra also says that building a Buddhist temple and offering it with jewels and garlands, taking it away without permission, whether knowing it or not, is a Thullaccaya. If there is a guardian, stealing objects of the Three Jewels will be judged as a serious offense. If there is no guardian, the judgment will be made from the perspective of cutting off the donor's blessings. Therefore, the Vinaya says that if you steal the banners and canopies of pagodas, Śrāvakā pagoda, etc., the judgment is made from the perspective of cutting off the original donor's blessings. Therefore, the Five Hundred Questions say that the soil on the pagoda should be swept away and discarded after cleaning, and should not be used for bad purposes. The Matrka says that stealing things from the temple of non-humans, if there is a guardian, is a serious offense. The Daśabhāṇavāra-vinaya says that stealing objects from Buddhist temples and offerings in monasteries, if there is a guardian, is judged according to the value. The Good Life Sutra also judges serious offenses from the pagoda keeper, not from the Buddha's perspective. The reason for judging from the person guarding the property is like stealing other people's property. If the stolen property is used for offerings, it is not judged as an offense. The Sarvastivada-vinaya says that stealing Buddha statues. The Daśabhāṇavāra-vinaya says that stealing relics and offering them with a pure heart, thinking in one's heart, 'They are also my teachers, and I am also their teacher,' this is not considered a violation of the precepts. The Matrka says that stealing Buddha statues and relics, if the value is less than five (a certain monetary unit), is judged as a Thullaccaya; if it is more than five, it is judged as a serious offense. The Sarvastivada-vinaya says that it refers to the case of resale. If a bird dies in a pagoda or other things are obtained, it can only be used to make offerings to the pagoda; if it is used for other purposes, it is a theft. Stealing Dharma objects, the Dharma is an inanimate object and has no attachment to 'mine'. The heavy offense in the Vinaya is judged from the perspective of the guardian. The scripture says that at that time, there was a Bhiksu who stole other people's scriptures.
佛言計紙墨結重。佛語無價故。十誦摩得伽薩婆多。並同望護主結。五分盜經者。計紙墨書功。滿五犯重。摩得伽云。偷經物滿五得重。不滿犯輕。五百問中。不得口吹經上塵土。像上準同。若燒故經得重罪。如燒父母。不知有罪者犯輕。十誦借經拒而不還。令主生疑者偷蘭。此由心未絕故爾。正法念云。盜寫秘方犯重。問如論中。盜像舍利供養無犯。盜經亦同。一向結重者。答佛得遙心禮敬。法須執文讀誦。故地持云。不現前供養名大大供養等。若欲互舉亦互結犯。如人造像專心為己不通餘人。可不結重。造經為他隨能受用。豈可結罪。盜僧物者。有護主者同上結重。若主掌自盜。準善見論。盜僧物犯重。然僧有四種。一者常住常住。謂眾僧廚庫寺舍眾具華果樹林田園仆畜等。以體通十方不可分用。總望眾僧如論斷重。僧祇云。僧物者。縱一切比丘集亦不得分。此一向準入重攝。二者十方常住。如僧家供僧常食。體通十方唯局本處。若有守護望主結重。同共盜損應得輕罪。僧祇云。若將僧家長食還房得偷蘭。善見云。若取僧物如己物行用。與人得偷蘭(準共盜僧食)。若盜心取。隨直多少結。是名第五大賊(準似有主)。毗尼母亦爾。薩婆多善見。不打鐘食僧食者犯盜。又空寺中客僧見食盜啖者。隨直多少結罪(準
【現代漢語翻譯】 現代漢語譯本 佛說，計算紙墨的價值來判定罪行的輕重。但佛法是無價的，所以不能這樣衡量。《十誦律》、《摩得伽論》、《薩婆多論》都認為，盜取經書要看是否有護主（即看管者），有則按盜取守護物的罪過判決。《五分律》認為，盜經者，計算紙墨的書寫功勞，價值滿五錢就犯重罪。《摩得伽論》說，偷盜經書物品價值滿五錢判重罪，不滿則判輕罪。《五百問經》中說，不得用口吹經書上的塵土，對待佛像也一樣。如果焚燒舊經書，會犯下重罪，如同焚燒父母。如果不知道這樣做有罪，則犯輕罪。《十誦律》說，借經書後拒絕歸還，讓物主產生懷疑，犯偷蘭罪。這是因為貪心沒有斷絕的緣故。《正法念處經》說，盜取秘方抄寫也犯重罪。問：如果像律論中說的，盜取佛像或舍利來供養，不算犯戒，那麼盜取經書也一樣嗎？如果一概判為重罪，那麼，答：佛可以接受遙遠的內心禮敬，但佛法需要執持經文讀誦。所以《地持論》說，不現前供養，名為大大供養等等。如果要互相舉例，也互相判決罪行。比如有人造佛像，專心為自己，不給其他人用，可以不判重罪。但造經書是爲了給他人，隨人受用，怎麼可以判罪呢？盜取僧物，如果有護主，就按上述判重罪。如果掌管者自己盜取，按照《善見律毗婆沙》的說法，盜取僧物犯重罪。然而僧物有四種：一是常住常住，指眾僧的廚房、倉庫、寺院、房舍、各種用具、花果樹林、田園、僕人、牲畜等。因為其所有權屬於十方僧眾，不可分割使用，所以總的來說，要按照律論判重罪。《僧祇律》說，僧物，即使所有比丘聚集在一起，也不得分割。這應一概判為重罪。二是十方常住，如僧家供養僧人的常食。所有權屬於十方僧眾，但僅限於本處使用。如果有守護者，就按盜取守護物的罪過判重罪。共同盜取損壞的，應判輕罪。《僧祇律》說，如果將僧家的常食拿回自己的房間，犯偷蘭罪。《善見律毗婆沙》說，如果拿僧物當自己的東西使用，送給別人，犯偷蘭罪（相當於共同盜取僧食）。如果以盜心拿取，根據價值多少判罪，這被稱為第五大賊（相當於有主物）。《毗尼母經》也是這樣說的。《薩婆多論》、《善見律毗婆沙》說，不打鐘就吃僧食的，犯盜戒。又，空寺中的客僧看到食物偷吃，根據價值多少判罪（相當於...
【English Translation】 English version The Buddha said that calculating the weight of paper and ink to determine the severity of the offense is inappropriate because the Buddha's teachings are priceless. The 'Ten Recitations Vinaya', 'Matrika', and 'Sarvastivada' all agree that stealing scriptures should be judged based on whether there is a protector (i.e., a caretaker); if so, the offense is judged as stealing a protected item. The 'Five-Part Vinaya' considers the labor of writing the paper and ink when stealing scriptures; if the value is five coins or more, it is a serious offense. The 'Matrika' states that stealing scripture items worth five coins or more is a serious offense, while less is a minor offense. The 'Five Hundred Questions Sutra' states that one should not blow dust off scriptures with one's mouth, and the same applies to Buddha images. Burning old scriptures incurs a grave offense, like burning one's parents. If one is unaware of the offense, it is a minor offense. The 'Ten Recitations Vinaya' states that refusing to return borrowed scriptures, causing the owner to suspect, is a thullaccaya offense. This is because greed has not been eradicated. The 'Sutra of the Foundation of Mindfulness' states that stealing and copying secret formulas is a serious offense. Question: If, as stated in the commentaries, stealing Buddha images or relics for offering is not an offense, is stealing scriptures the same? If it is always judged as a serious offense, then, Answer: The Buddha can receive distant mental reverence, but the Dharma requires holding and reciting the scriptures. Therefore, the 'Bodhisattva-bhumi Sutra' states that not making offerings in person is called a great offering, etc. If examples are to be mutually cited, offenses are also mutually judged. For example, if someone makes a Buddha image solely for themselves, not for others to use, it may not be judged as a serious offense. But making scriptures is for others, for anyone to use; how can it be judged as an offense? Stealing Sangha property, if there is a protector, is judged as a serious offense as mentioned above. If the manager steals it themselves, according to the 'Samantapasadika', stealing Sangha property is a serious offense. However, Sangha property is of four types: first, permanently abiding, referring to the Sangha's kitchen, storehouse, monastery, residences, various utensils, flowering and fruit trees, fields, servants, livestock, etc. Because its ownership belongs to the Sangha of the ten directions and cannot be divided for use, in general, it should be judged as a serious offense according to the commentaries. The 'Mahasanghika Vinaya' states that Sangha property, even if all the monks gather together, cannot be divided. This should always be judged as a serious offense. Second, permanently abiding in the ten directions, such as the Sangha's regular food offered to monks. Ownership belongs to the Sangha of the ten directions, but it is limited to use in the local area. If there is a protector, it is judged as stealing a protected item, a serious offense. Jointly stealing and damaging it should be judged as a minor offense. The 'Mahasanghika Vinaya' states that if one takes the Sangha's regular food back to one's room, it is a thullaccaya offense. The 'Samantapasadika' states that if one uses Sangha property as one's own, giving it to others, it is a thullaccaya offense (equivalent to jointly stealing Sangha food). If one takes it with a stealing mind, the offense is judged according to the value, which is called the fifth great thief (equivalent to property with an owner). The 'Vinaya-matrika' also says the same. The 'Sarvastivada' and 'Samantapasadika' state that eating Sangha food without ringing the bell is a theft offense. Also, a guest monk in an empty temple who sees food and steals it is judged according to the value (equivalent to...
此如上偷蘭)。三者現前。現前必盜此物。望本主結重。若多人共物一人守護。亦望護主結重。四者十方現前。如亡五眾輕物也。善生經云。盜亡比丘物。若未羯磨。從十方僧得罪輕(謂計人不滿五但犯偷蘭)。若已羯磨。望現前僧得罪重(謂人數有限則可滿五夷)。若臨終時。隨亡人屬授物。盜者隨約所與人邊結罪。四分云。四方僧物。若僧。若眾多人。若一人。不應分。不應賣不應入己。皆犯偷蘭。因即有人言。若盜僧物云不成盜。便即奪取此未見諸部明文。若奪成重。四分暫礙僧用故結輕。若永入已同。善見斷重。五分盜心貿僧好物。直五錢犯夷。一錢已上犯偷蘭。太集云。盜僧物者罪同五逆。然盜通三寶。僧物最重。隨損一毫則望十方凡聖一一結罪。故諸部五分中。多有人施佛物者。佛並答言。可以施僧我在僧數施僧得大果報。又方等經云。五逆四重我亦能救。盜僧物者我所不救。余如日藏分僧護傳等經廣陳。五百問云。負佛法僧物。縱償還入阿鼻而得早出。何況不償者永無出期。因說三藏法師還債事(云云)。二明互用。又分四。一三寶互。二當分互。三像共寶互。四一一物互。就初中。如僧祇。寺主摩摩帝。互用佛法僧物謂言不犯。佛言波羅夷。謂知事人。取僧糧食器具及以牛馬為佛像。家營事使役並得
正重。將佛法物僧用亦爾。廣文如彼律。寶梁等經云。佛法二物不得互用。由無有人為佛法物作主故。復無可咨白不同僧物。所以常住招提互有所須。營事比丘和僧。索欲行籌。和合者得用。若欲用僧物。修治佛塔。依法取僧和合得用。不和合者。勸俗修補。若佛塔有物乃至一錢。以施主重心故舍。諸天及人。於此物中。應生佛想塔想。乃至風吹雨爛。不得貿寶供養。以如來塔物無人作價故。若準此義。佛堂之內而設僧席。僧房之內安置經像。妨僧受用。並是互用。由三寶位別各攝分齊故。若無妨暫安理得無損。文云。不得安佛下房已在上房也。問招提常住等是何物耶。答中含。阿難受別房用施招提僧。庵婆女以園施佛為首。及招提僧。文中不了。準此房字等是招提僧物。華果等是僧鬘物。五百問。本非佛堂。設像在中。比丘共宿臥作障隔者不犯。由佛在世亦與弟子同房宿故。十誦佛聽僧坊畜使人。佛圖使人乃至象馬牛羊亦爾。各有所屬不得互使。薩婆多。四方僧地不和合不得。作佛塔為佛種華果。若僧中分行得已聽隨意供養。華多無限者隨用供養。若經荒餓三寶園由。無有分別無可問白。若僧和合隨意處分。若屬塔水用塔功力得者。僧用得重。若功力由僧。當籌量多少莫令過限。過則結重。十誦僧園中樹華。聽取供
養佛塔。若有果者使人取啖。大木供僧椽梁用。樹皮葉等隨比丘用。亦得借僧釜鑊瓶盆等雜用。毗尼母云。已處分房地。種樹得木後用治房。不須白僧。僧樹治塔和僧者。得僧祇院內樹薪。應準多少。供溫室食廚浴室別房。不得過取。若無定限。隨意多少應取乾枯者。若僧須木用。或有樹在妨地。而施主不許者。使凈人以魚骨刺灰汁澆令死。然後語施主知后乃斫用。若僧田宅連線惡人得語檀越轉易。四分瓶沙王以園施佛。佛令與僧等故。知三寶不得互用。便勸施僧僧猶得供佛法也。若本通三寶施者。隨偏用盡。不得破此物以為三分。則乖本施心故。善見云。伏藏中物。若為三寶齋講設會得取無罪。上律中。乃至別人得用僧薪草者。此要須具戒清凈應僧法者。如律所斷。財法皆同。若行少缺乖僧用者。得罪無量。廣如前經中。又如傳云。由取僧樹葉染作雜用。罪藉藏在石函。身皆入地獄受苦。斯由戒非全具心無慚愧故耳。有心行者。自隱而參取焉。二當分互用。謂本造釋迦改作彌陀。本作大品改作涅槃。本作僧房改充車乘。皆望前境理義可通。但違施心得互用罪。律云。許此處乃與彼處。及現前堂直回作五衣。並得罪也。若本作佛回作菩薩。本經未論等則情理俱違本。造正錄雜錄直經乃造人集偽經者。因果全乖。決判得
【現代漢語翻譯】 現代漢語譯本 供養佛塔。如果樹上有果實，可以讓人摘取食用。大的樹木可以供給僧眾作為椽木或房梁使用。樹皮、樹葉等可以隨意供比丘（bhiksu，出家男子）使用。也可以借用僧眾的釜、鑊（huò，大鍋）、瓶、盆等物來雜用。《毗尼母經》說，已經分撥了房地，在上面種樹，得到木材后可以用來修理房屋，不需要稟告僧眾。僧眾的樹木，如果用來修繕佛塔，或者供養僧眾，可以在僧伽藍（samgharama，僧院）內取用樹木作為柴薪，應該按照需要的多少取用，供給溫室、食堂、浴室、單間等處使用，不得過度取用。如果沒有固定的限額，可以隨意取用多少，但應該取用乾枯的樹木。如果僧眾需要木材使用，或者有樹木妨礙了土地，而施主不允許砍伐，可以使凈人（upasaka，男居士）用魚骨刺入樹中，再用灰汁澆灌，使樹木枯死，然後告知施主，之後再砍伐使用。如果僧眾的田地、住宅連線著惡人，可以告知檀越（danapati，施主）進行轉讓。《四分律》記載，瓶沙王（Bimbisara）用園林佈施給佛陀，佛陀讓轉給僧眾，因此可知三寶（佛、法、僧）之物不得互相挪用，但可以勸施主佈施給僧眾，僧眾仍然可以用來供養佛法。如果原本是通施三寶的財物，可以隨意偏用，用完為止，但不得將此物分割成三份，否則就違背了最初的佈施心願。《善見律毗婆沙》說，伏藏中的財物，如果是爲了三寶的齋戒、講經、設會等活動，可以取用，沒有罪過。《上律》中說，即使是其他人，如果想要使用僧眾的柴草，也必須是持戒清凈、符合僧眾法規的人，才能按照戒律的規定使用。財物和佛法都是如此。如果行為稍微有所欠缺，不符合僧眾的使用規定，就會得到無量的罪過，詳細情況如前面的經文中所說。又如傳說所說，因為取用僧眾的樹葉染色作雜用，罪業被藏在石函中，自身都墮入地獄受苦。這是因為戒律不全、心中沒有慚愧的緣故。有心修行的人，應該自己謹慎地參與和取用。二、當分互用。指的是原本建造的是釋迦牟尼佛（Sakyamuni），後來改作阿彌陀佛（Amitabha）；原本寫作《大品般若經》，後來改作《涅槃經》；原本建造的是僧房，後來改作車乘。這些都希望從前面的境界在理義上可以相通，但違背了施主的心願，因此有互用的罪過。《律藏》說，允許將此處的財物挪用到彼處，以及將現前僧堂的價值挪用來製作五衣（僧侶的服裝），都會得到罪過。如果原本是供養佛陀的財物，後來改作供養菩薩，從原本的經文來看，情理上都違背了最初的意願。建造正經卻記錄雜錄，用正經的價值來建造人所編纂的偽經，因果完全相悖，必定會得到惡報。
【English Translation】 English version Offering to Buddhist pagodas. If there are fruits on the trees, people may pick and eat them. Large trees can be used by the Sangha (community of monks) as rafters or beams. The bark and leaves of the trees can be used freely by the Bhiksus (monks). It is also permissible to borrow pots, pans, bottles, and basins from the Sangha for miscellaneous uses. The Vinaya-matrka (a text on monastic rules) states that if land has already been allocated for planting trees, the wood obtained can be used to repair buildings without informing the Sangha. If Sangha trees are used to repair pagodas or to support the Sangha, firewood can be taken from the Sangharama (monastery) in appropriate amounts to supply warm rooms, kitchens, bathrooms, and private rooms. Overuse is not allowed. If there is no fixed limit, one may take as much as needed, but only dry wood should be taken. If the Sangha needs wood or if trees obstruct the land and the donor does not allow them to be cut down, a layperson (upasaka) may use fish bones to pierce the trees and then pour ash water on them to kill them. After informing the donor, the trees can then be cut down for use. If the Sangha's fields or residences are adjacent to wicked people, the donor (danapati) may be informed to transfer the property. The Sarvastivada Vinaya states that King Bimbisara donated a garden to the Buddha, who then gave it to the Sangha. Therefore, it is known that the property of the Three Jewels (Buddha, Dharma, Sangha) cannot be used interchangeably. However, one can encourage donors to donate to the Sangha, which can then use the donations to support the Buddha and the Dharma. If the original donation was intended for all Three Jewels, it can be used freely until it is exhausted, but it should not be divided into three parts, as this would violate the original intention of the donor. The Samantapasadika states that items from hidden treasures can be taken without guilt for activities such as fasting, lecturing, and holding assemblies for the Three Jewels. The Upper Vinaya states that even if others want to use the Sangha's firewood and grass, they must be those who uphold the precepts purely and comply with the Sangha's rules, as determined by the Vinaya. The same applies to both material goods and the Dharma. If one's conduct is slightly deficient and does not comply with the Sangha's rules, one will incur immeasurable sins, as detailed in the previous sutras. Furthermore, as the legend says, because one used the Sangha's leaves for dyeing and other miscellaneous purposes, the karmic debt was stored in a stone box, and the person fell into hell to suffer. This is because the precepts were not fully observed, and there was no sense of shame. Those who are mindful should be cautious in their participation and use. Two, the interchangeable use of allocated items. This refers to situations where a statue originally made of Sakyamuni Buddha is later changed to Amitabha Buddha; a text originally written as the Mahaprajnaparamita Sutra is later changed to the Nirvana Sutra; or a building originally built as a Sangha residence is later converted into a vehicle. These all hope to be logically consistent with the previous state, but they violate the donor's intention and therefore incur the sin of interchangeable use. The Vinaya states that allowing the transfer of property from one place to another, or using the value of a present Sangha hall to make five robes (monastic garments), will incur sin. If an item originally intended for offering to the Buddha is later changed to offering to a Bodhisattva, it violates the original intention both in terms of the original text and in terms of reason. Recording miscellaneous items when building a proper scripture, or using the value of a proper scripture to build a fabricated scripture compiled by humans, completely contradicts the cause and effect and will certainly receive retribution.
重。福無福別。邪正雜故若東西二龕佛法財物有主不合。無主通用。若元通師徒及眾具供養者。理通得作。而不通牛馬雜畜非義之人。五百問云。用佛彩色作鳥獸形得罪。除在佛前為供養故。善見若施主本擬施園果。為衣服湯藥等。盜心回分食者。隨計結重。若擬作僧房舍重物而回作僧食犯偷蘭。若住處乏少糧食。各欲散去。無人守護者。和僧減。用上園果等重物作食。主領守之。乃至四方僧房亦得。若房破壞賣粗者以相治捕。若賊亂世聽持隨身。賊去靜時。還複本處。欲供養此像。回與彼像吉羅。第八第九第十卷中。論盜戒大微密。十誦勒伽云。持此四方僧物。盜心度與余寺吉羅。以還與僧不犯重也。僧祇若在近寺破。無臥具供養者。通結一界彼此共用。五百問中。白衣投比丘未度者白僧與食。若為僧乞白僧聽將僧食在道。若僧不許或不白行還須償。不者犯重。若供僧齋米。僧去齋主用供后僧。打犍稚得食。若不打者一飽犯重。準上不得。輒將僧食出界而食本無還。心者犯重。雖復打鐘猶不免盜。以物體攝處定故。律中共利養別說。戒者須作羯磨和僧方得。若直得者何須同界同法也。若為僧差遠使路非乞食之所。和僧將食在道亦不必作相。準善見守寺之文。若寺莊硙不必和僧。彼此通用住處各鳴犍稚通食。若行至外
【現代漢語翻譯】 現代漢語譯本 重。福與非福的區別在於，邪與正混雜。如果東西兩個佛龕中的佛法財物有主，則不應挪用；無主的可以通用。如果原本是供養元通（Yuantong，人名）師徒及大眾的物品，按道理是可以使用的。但不包括牛馬等牲畜和不義之人的供養。 《五百問》中說，用佛像的顏料繪製鳥獸形狀會獲罪，除非是在佛前作為供養。 《善見律毗婆沙》中說，如果施主原本打算佈施園中的果實，用於衣服、湯藥等，卻有人以盜竊的心思私自分食，則根據所盜數量判罪。如果打算建造僧房等重物，卻挪用作僧眾的食物，則犯偷蘭罪。如果住處缺少糧食，僧眾各自想要離去，又無人守護，可以由僧團商議，減少（用度），將上等的園中果實等重物用作食物，由負責人看守。乃至四方僧房也可以這樣做。如果房屋破損，賣掉粗糙的部分來修繕。如果遇到賊寇作亂，可以允許隨身攜帶（財物），賊寇離去後，恢復原狀。想要供養這座佛像，卻轉而供養那座佛像，犯吉羅罪。第八、第九、第十卷中，討論盜戒非常詳細。 《十誦律》中說，持有四方僧物，以盜竊的心思轉交給其他寺廟，犯吉羅罪。如果歸還給僧團，則不犯重罪。 《僧祇律》中說，如果在附近的寺廟破敗，沒有臥具供養，可以共同劃定一個界限，彼此通用。 《五百問》中說，如果白衣供養未受戒的比丘食物，應稟告僧團，由僧團決定是否給予食物。如果爲了僧團乞食，應稟告僧團，允許攜帶僧團的食物在路上食用。如果僧團不允許，或者沒有稟告就擅自行動，必須償還，否則犯重罪。如果供養僧眾齋飯的米，僧眾離開后，齋主敲擊犍稚（jianzhi，寺院中用以集眾的器具）后食用剩餘的供品。如果不敲擊，吃飽一頓也犯重罪。按照上述規定，不得擅自將僧眾的食物帶出界限食用，如果原本沒有歸還的心思，則犯重罪。即使敲擊了鐘，仍然不能免除盜竊的罪責，因為物體和攝取處已經確定。律中對共同利益和個人利益有分別說明。戒律方面，必須通過羯磨（jiemo，僧團會議）並得到僧團的同意才可以。如果直接獲得利益，又何必需要同界同法呢？如果爲了僧團派遣遠行使者，路途遙遠，不是乞食的地方，僧團可以允許攜帶食物在路上食用，也不必特別說明。參照《善見律毗婆沙》中守護寺廟的條文，如果寺廟的田莊和磨坊，不必經過僧團同意，彼此通用，各處鳴擊犍稚后共同食用。如果前往其他地方
【English Translation】 English version Heavy. The difference between fortune and misfortune lies in the mixture of evil and righteousness. If the Dharma properties in the east and west shrines have owners, they should not be misappropriated; those without owners can be used in common. If it was originally offered to Yuantong (person's name) and his disciples and the public, it can be used in principle. But it does not include offerings of cattle, horses and other livestock and unjust people. The 'Five Hundred Questions' says that it is a sin to use the colors of Buddha statues to draw the shapes of birds and animals, unless it is for offering in front of the Buddha. The 'Samantapasadika' says that if a donor originally intended to donate fruits from the garden for clothes, medicine, etc., but someone secretly divides and eats them with a stealing mind, the crime will be judged according to the amount stolen. If it is intended to build a Sangha room or other heavy objects, but it is misappropriated as food for the Sangha, it is a thullaccaya offense. If there is a shortage of food in the residence, and the Sangha members want to leave, and no one is guarding it, the Sangha can discuss and reduce (expenses), and use the superior fruits and other heavy objects as food, guarded by the person in charge. Even Sangha rooms in all directions can do this. If the house is damaged, sell the rough parts to repair it. If there is a riot of thieves, it is allowed to carry (property) with you, and after the thieves leave, restore it to its original state. If you want to offer this Buddha statue, but turn to offer that Buddha statue, you commit a dukkhata offense. In the eighth, ninth, and tenth volumes, the precepts of stealing are discussed in great detail. The 'Ten Recitation Vinaya' says that holding the property of the Sangha in all directions and transferring it to other temples with a stealing mind is a dukkhata offense. If it is returned to the Sangha, it is not a serious offense. The 'Mahasamghika Vinaya' says that if a nearby temple is dilapidated and there are no bedding offerings, a boundary can be drawn together and used by each other. The 'Five Hundred Questions' says that if a layman offers food to a bhikkhu who has not been ordained, he should report to the Sangha, and the Sangha will decide whether to give food. If you beg for food for the Sangha, you should report to the Sangha and allow you to carry the Sangha's food on the road. If the Sangha does not allow it, or if you act without reporting, you must repay it, otherwise you will commit a serious offense. If you offer rice for the Sangha's meal, after the Sangha leaves, the host strikes the jianzhi (a tool used to gather the Sangha in the temple) and eats the remaining offerings. If you do not strike it, it is a serious offense to eat a full meal. According to the above regulations, you must not take the Sangha's food out of the boundary and eat it without authorization. If you originally had no intention of returning it, you will commit a serious offense. Even if you strike the bell, you will still not be exempt from the crime of stealing, because the object and the place of taking have been determined. The Vinaya has separate explanations for common interests and personal interests. In terms of precepts, it must be done through a karma (Sangha meeting) and with the consent of the Sangha. If you get the benefits directly, why do you need to be in the same boundary and the same Dharma? If a messenger is sent far away for the Sangha, and the road is far away and not a place to beg for food, the Sangha can allow you to carry food on the road, and there is no need to explain it specially. Referring to the article on guarding the temple in the 'Samantapasadika', if the temple's fields and mills do not need to be agreed by the Sangha, they can be used by each other, and each place strikes the jianzhi and eats together. If you go to other places
寺。私有人畜用僧物者犯重。以施主擬供當處住僧。不供別類非是福由。故僧家人畜犯吉羅。三像共寶互。謂住持三寶與理寶互也。薩婆多。問佛在世時。諸供養三寶物中常受一人分。何以滅後偏取一人分。答佛在時。色身受用。故取一人分。滅后供養法身。功德勝僧故取一寶分。又佛在時。言施佛者。則色身受用。言施佛寶者。置爪發塔中供養法身。法身常在世間故。若施法者分作二分。一分與經法。一分與誦經說法人。若施法寶懸置塔中。若施僧寶。亦著塔中供養第一義諦僧。若施眾僧者。凡聖俱取分。以言無當故。準此受施之時。善知通塞。勿令互用致有乖失。四隨相物中。自互先約佛物有四種。一佛受用物不得互轉。謂堂字衣服床帳等物。曾經佛用者。著塔中供養。不得互易。如前寶梁經說。五百問事云。不得賣佛身上繒。與佛作衣。又佛堂柱壞。施主換訖。故柱施僧。僧不得用。律中佛言。若佛園坐具者。一切天人供養不得輒用。皆是塔故。廣敬如僧像致敬法中。二施屬佛物。五百問云。佛物得買取供養具供養。十誦以佛塔物出息。佛言聽之。五百問云。佛物不得移至他寺犯棄。若眾僧盡去白僧。僧聽將去無罪。比丘客作佛像書經得物不得取。若得佛家牛畜。亦不得使使佛牛奴得大罪。三供養佛物。僧祇供
【現代漢語翻譯】 寺：私人使用僧侶物品的人犯重罪。因為施主原本打算供養當地的僧侶，如果不供養其他類別，就不是真正的福報。所以僧侶私自使用僧侶的物品，犯的是輕罪（吉羅）。 三像共寶互：指的是住持三寶（佛、法、僧）與理寶（真如自性）相互關聯。 薩婆多（Sarvastivada，一切有部）：有人問：佛陀在世時，供養三寶的物品通常由一個人享用一份。為什麼佛陀涅槃后，反而只取一份呢？ 回答：佛陀在世時，是色身（Rupakaya，應化身）接受供養，所以取一份。佛陀涅槃后，供養的是法身（Dharmakaya，法性身），其功德勝過供養僧眾，所以取一份佛寶的份額。而且，佛陀在世時，如果說是供養佛陀，就是色身接受供養；如果說是供養佛寶，就放置在爪發塔中供養法身。法身常駐世間。 如果說是供養法，就分成兩份：一份給經法，一份給誦經說法的人。如果說是供養法寶，就懸掛在塔中。如果說是供養僧寶，也放在塔中供養第一義諦僧（勝義僧，證悟真理的僧人）。如果說是供養眾僧，那麼凡夫和聖人都可取一份，因為沒有特別指明。因此，接受佈施時，要善於變通，不要互相混用，導致出現差錯。 四隨相物中，自互先約：關於佛物的四種情況： 一、佛受用物不得互轉：指的是佛堂、佛像的衣服、床帳等物品，曾經被佛陀使用過的，要放在塔中供養，不得隨意轉讓或交換。如《寶梁經》所說。 《五百問事》中說：不得出售佛身上的絲織品，用來給佛製作衣服。又如佛堂的柱子壞了，施主更換后，舊的柱子施捨給僧眾，僧眾不得使用。律中佛陀說：如果是佛園中的坐具，一切天人都應供養，不得隨意使用，因為這些都是屬於塔的。 要像尊敬僧像一樣尊敬佛像。二、施屬佛物：《五百問》中說，可以用佛物購買供養具來供養。十誦律中說，可以用佛塔的財物生息，佛陀允許這樣做。《五百問》中說，佛物不得轉移到其他寺廟，否則犯棄罪。如果所有僧人都離開，稟告其他寺廟的僧眾，僧眾允許帶走，就沒有罪過。比丘為佛像書寫經文所得的財物不得私自拿取。如果得到佛家的牛畜，也不得役使，役使佛牛的奴僕會犯大罪。三、供養佛物：《僧祇律》中說，供
【English Translation】 Temple: Those who privately use Sangha (monastic community) property commit a serious offense. Because the donor originally intended to support the local Sangha, it is not true merit if it does not support this specific group. Therefore, monks who privately use Sangha property commit a minor offense (Dukkata). 'Three Images Sharing Treasure': This refers to the interconnectedness of the Three Jewels (Buddha, Dharma, Sangha) held by the abbot and the Principle Jewel (Tathata, the true nature of reality). Sarvastivada: Someone asked: When the Buddha was alive, offerings to the Three Jewels were usually enjoyed by one person. Why, after the Buddha's Nirvana, is only one share taken? Answer: When the Buddha was alive, it was the Rupakaya (Nirmanakaya, emanation body) that received the offerings, so one share was taken. After the Buddha's Nirvana, it is the Dharmakaya (Dharmata, the body of reality) that is being offered to, and its merit surpasses that of offering to the Sangha, so one share of the Buddha Jewel is taken. Moreover, when the Buddha was alive, if it was said to be an offering to the Buddha, it was the Rupakaya that received the offering; if it was said to be an offering to the Buddha Jewel, it was placed in the nail and hair stupa to offer to the Dharmakaya. The Dharmakaya is always present in the world. If it is said to be an offering to the Dharma, it is divided into two shares: one share for the scriptures, and one share for the person who recites and explains the scriptures. If it is said to be an offering to the Dharma Jewel, it is hung in the stupa. If it is said to be an offering to the Sangha Jewel, it is also placed in the stupa to offer to the Sangha of the First Principle (Arya Sangha, the Sangha who have realized the truth). If it is said to be an offering to the Sangha as a whole, then both ordinary people and sages can take a share, because it is not specifically designated. Therefore, when receiving offerings, one should be skilled in adapting to circumstances and not mix them up, which could lead to errors. Four types of property based on their characteristics, self-use, mutual-use, and prior agreements: Regarding the four situations of Buddha's property: 1. Property used by the Buddha should not be transferred for other uses: This refers to items such as the Buddha hall, the Buddha's robes, beds, and curtains. Items that have been used by the Buddha should be placed in a stupa for offering and should not be transferred or exchanged at will. As stated in the Sutra of the Jeweled Beam. The 'Five Hundred Questions' states: One should not sell the silk fabrics from the Buddha's body to make clothes for the Buddha. Also, if the pillar of the Buddha hall is damaged and the donor replaces it, the old pillar is given to the Sangha, but the Sangha should not use it. The Buddha said in the Vinaya: If it is a seat in the Buddha's garden, all gods and humans should make offerings and should not use it at will, because these all belong to the stupa. One should respect the Buddha image as one respects the Sangha image. 2. Property belonging to the Buddha: The 'Five Hundred Questions' states that one can use Buddha's property to buy offerings to make offerings. The Ten Recitation Vinaya states that one can use the property of the Buddha's stupa to generate interest, and the Buddha allows this. The 'Five Hundred Questions' states that Buddha's property should not be transferred to other temples, otherwise one commits the offense of abandonment. If all the monks leave, they should inform the monks of other temples, and if the monks allow them to take it, there is no offense. A Bhikkhu (monk) should not privately take the property obtained from writing scriptures for the Buddha image. If one obtains cattle belonging to the Buddha's family, one should not use them for labor, and the servant who uses the Buddha's cattle will commit a great offense. 3. Offerings to the Buddha: The 'Sanghika Vinaya' states that offering
養佛華。多聽轉賣買香燈。猶故多者轉賣著佛無盡財中。五百問云。佛幡多欲作余佛事者。得施主不許不得。準此回改作故。不轉變本質。如大論云。如畫作佛像。一以不好故壞得福。一以噁心壞。便得罪也。四者獻佛物。律云。供養佛塔食治塔人得食。善見云。佛前獻飯侍佛比丘食之。若無比丘白衣侍佛亦得食。準此俗家佛盤本不屬佛。不勞設贖言贖偽經。次明法物亦有四別。一法所受用。如箱涵匱簏巾帖之屬。本是經物曾經置設不可回改。餘三得不準上可知。三明僧物。若二種常住局處已定。不可轉移。如上所明。若通濟他寺羯磨和得。初之常住止得受用。十方常住鳴稚同時即預食分。若惡戒及時。有德非時。非法而用並結偷蘭。二種互用通和得不準上可知。常住人畜必無賣買。準經罪重。諸律無文。故僧祇中。施僧婢並不合受。可以意知。若論二種現前罪互如上。就輕重二物。斷割非文違者雙結二罪。三出貸三寶物。僧祇塔僧二物互貸。分明券記。某時貸某時還。若知事交代。當於僧中讀疏。分明唱記付囑後人。違者結犯。十誦僧祇塔物出息取利。還著塔物無盡財中。佛物出息還著佛無盡財中。擬供養塔等。僧物文中例同。不得干雜。十誦別人得貸塔僧物。若死計直輸還塔僧。善見又得貸借僧財物作私房。善生
【現代漢語翻譯】 養佛華（Yǎng Fó Huá）：供養佛像鮮花。 多聽轉賣買香燈：經常聽聞有人轉賣香和燈。 猶故多者轉賣著佛無盡財中：如果還有剩餘很多，可以轉賣並將所得放入佛的無盡財（Wújìn Cái）中。 五百問云：佛幡（Fó Fān）多欲作余佛事者，得施主不許不得： 《五百問》中說，如果佛幡（一種旗旛，幡上繪有佛像或經文）很多，想要用來做其他的佛事，但佈施者不允許，可以嗎？ 準此回改作故，不轉變本質： 依照這個原則，可以改變用途，但不改變其本質。 如大論云：如畫作佛像，一以不好故壞得福，一以噁心壞，便得罪也： 如《大智度論》所說，如果繪畫製作的佛像，因為畫得不好而毀壞，可以得到福報；如果以惡毒的心去毀壞，就會得到罪過。 四者獻佛物：第四種是獻給佛的物品。 律云：供養佛塔食治塔人得食： 戒律中說，供養佛塔的食物，管理佛塔的人可以食用。 善見云：佛前獻飯侍佛比丘食之，若無比丘白衣侍佛亦得食： 《善見律毗婆沙》中說，在佛前供獻的飯食，侍奉佛的比丘可以食用；如果沒有比丘，由在家居士侍奉佛也可以食用。 準此俗家佛盤本不屬佛，不勞設贖言贖偽經： 依照這個原則，俗家的佛盤（盛放供品的盤子）原本不屬於佛，所以不需要設定贖回的說法，贖回偽經。 次明法物亦有四別：接下來闡明法物也有四種區別。 一法所受用，如箱涵匱簏巾帖之屬，本是經物曾經置設不可回改： 第一種是法所受用的物品，如箱子、書櫃、書包、手巾等，原本是經書的物品，曾經放置過經書，不可以改變用途。 餘三得不準上可知： 剩餘三種情況可以參照上面的原則來判斷。 三明僧物：第三種是僧眾的物品。 若二種常住局處已定，不可轉移，如上所明： 如果兩種常住（寺院的財產）的地點已經確定，不可以轉移，如上面所說。 若通濟他寺羯磨和得： 如果爲了救濟其他寺院，通過羯磨（僧團會議）的決議，是可以的。 初之常住止得受用，十方常住鳴稚同時即預食分： 最初的常住財產只能用來受用，十方常住（所有僧眾共有的財產）在鳴鐘吃飯時，所有僧眾都有資格分得一份。 若惡戒及時，有德非時，非法而用並結偷蘭： 如果是破戒的比丘及時食用，有德行的比丘非時食用，或者以非法的方式使用，都會犯偷蘭遮罪（一種較重的罪）。 二種互用通和得不準上可知： 兩種常住財產互相通用，通過僧團決議是可以的，參照上面的原則來判斷。 常住人畜必無賣買，準經罪重： 常住財產中的人和牲畜，絕對不可以買賣，按照佛經的規定，罪過很重。 諸律無文，故僧祇中，施僧婢並不合受，可以意知： 各種戒律中沒有明確的條文，所以在《僧祇律》中，佈施給僧眾的婢女是不應該接受的，可以根據這個原則來理解。 若論二種現前罪互如上，就輕重二物，斷割非文違者雙結二罪： 如果討論兩種現前罪（指同時犯兩種罪），互相參照上面的原則，就輕重兩種物品，如果斷割不符合條文規定，違背者會同時犯兩種罪。 三出貸三寶物：第三種是借貸三寶（佛、法、僧）的物品。 僧祇塔僧二物互貸，分明券記，某時貸某時還： 僧祇物、塔物、僧物這三種物品互相借貸，要清楚地記錄在憑證上，寫明什麼時候借，什麼時候還。 若知事交代，當於僧中讀疏，分明唱記付囑後人： 如果知事（寺院的管理者）要交接，應當在僧眾中宣讀文書，清楚地記錄並囑託給後任。 違者結犯： 違背者會犯戒。 十誦僧祇塔物出息取利，還著塔物無盡財中，佛物出息還著佛無盡財中，擬供養塔等： 《十誦律》中說，僧祇物、塔物如果出借生息獲取利潤，要將利潤放回塔物的無盡財中；佛物如果出借生息獲取利潤，要將利潤放回佛的無盡財中，用來供養佛塔等。 僧物文中例同，不得干雜： 僧物的處理方法與此相同，不得混淆。 十誦別人得貸塔僧物，若死計直輸還塔僧： 《十誦律》中說，其他人可以借貸塔物和僧物，如果借貸人去世，要計算價值，歸還給佛塔和僧眾。 善見又得貸借僧財物作私房，善生： 《善見律毗婆沙》中說，又可以借貸僧眾的財物來建造自己的房屋，這樣可以得到善報。
【English Translation】 Yǎng Fó Huá (Offering flowers to the Buddha): Often hear of people reselling incense and lamps. If there are still many left, they can be resold and the proceeds put into the Buddha's inexhaustible treasury (Wújìn Cái). The Five Hundred Questions says: If there are many Buddha banners (Fó Fān) (a type of flag with images of the Buddha or scriptures), and one wants to use them for other Buddhist activities, but the donor does not allow it, is it permissible? According to this principle, the purpose can be changed, but the essence should not be changed. As the Mahāprajñāpāramitāśāstra says: If a Buddha image is painted, destroying it because it is not well-made brings merit, but destroying it with evil intentions brings sin. The fourth is offerings to the Buddha. The Vinaya says: Those who offer food to the stupa and those who maintain the stupa can eat the food. The Samantapāsādikā says: The Bhikshu who serves the Buddha can eat the rice offered before the Buddha; if there is no Bhikshu, a layperson who serves the Buddha can also eat it. According to this principle, the Buddha plate (a plate for holding offerings) in a layperson's home does not originally belong to the Buddha, so there is no need to set up a redemption or redeem a false scripture. Next, it is explained that Dharma objects also have four distinctions. The first is what the Dharma uses, such as boxes, cabinets, bags, towels, etc., which were originally scripture objects and have been placed and cannot be changed. The remaining three can be judged according to the above principles. The third is the Sangha's property. If the location of the two types of permanent property has been determined, it cannot be transferred, as mentioned above. If it is to help other temples, it can be done through a Karma (Sangha meeting) resolution. The initial permanent property can only be used for enjoyment, and all Sangha members are entitled to a share of the ten-direction permanent property (property owned by all Sangha members) when the bell rings for meals. If a monk who has broken the precepts eats on time, a virtuous monk eats off time, or it is used illegally, they will all commit a Sthūlātyaya offense (a serious offense). The two types of permanent property can be used interchangeably with the Sangha's resolution, and can be judged according to the above principles. People and livestock in permanent property must not be bought or sold, and according to the scriptures, the sin is very heavy. There are no clear provisions in the various precepts, so in the Mahāsāṃghika Vinaya, it is not appropriate to accept a female slave given to the Sangha, which can be understood according to this principle. If we discuss the two types of present offenses (referring to committing two offenses at the same time), refer to the above principles for each other. If the cutting of light and heavy objects does not comply with the regulations, the violator will commit both offenses at the same time. The third is lending the Three Jewels (Buddha, Dharma, Sangha) objects. Sanghika, Stupa, and Sangha objects can be lent to each other, and must be clearly recorded on the certificate, stating when they are borrowed and when they are returned. If the administrator (the manager of the temple) is to hand over, he should read the document in the Sangha, clearly record it and entrust it to the successor. Violators will commit offenses. The Daśabhāṇavāra Vinaya says that if Sanghika and Stupa objects are lent out to generate interest and profit, the profit should be returned to the inexhaustible treasury of the Stupa objects; if Buddha objects are lent out to generate interest and profit, the profit should be returned to the inexhaustible treasury of the Buddha objects, which will be used to support the stupa, etc. The handling method of Sangha objects is the same as this, and should not be confused. The Daśabhāṇavāra Vinaya says that others can borrow Stupa and Sangha objects, and if the borrower dies, the value should be calculated and returned to the Stupa and Sangha. The Samantapāsādikā also says that one can borrow the Sangha's property to build one's own house, which will bring good rewards.
經病人貸三寶物。十倍還之。余不病者理無輒貸。與律不同。疑是俗中二眾文似出家五眾。五百問云。佛物人貸子息自用。同壞法身。若有施佛牛奴。不得受用及賣易之。若施軍器亦不得受。余並如畜寶戒第四。瞻待道俗法。四分優波離至一住處。不迎接故當日還出。佛言。若知法知律知摩夷者。凡至所在。皆應迎逆供給飲食等。亦不言現前四方僧物。準與知事人衣。是十方現前物故知。非是四方常住物也。十誦云。以此人替補我處故須供給。五分若白衣入寺。僧不與食便起嫌心。佛言應與。便持惡器盛食與之。又生嫌心。佛言以好器與之。此謂悠悠俗人見僧過者。若在家二眾及識達俗士。須說福食難消非為慳吝。如眾網法中說。十誦供給國王大臣薪火燈燭。聽輒用十九錢。不須白僧。若更索者白僧給之。惡賊來至。隨時將擬。不限多少。僧祇若惡賊檀越。工匠乃至國王大臣。有力能損益者應與飲食。多論云。能損者與之。有益者不合。即是污家。若彼此知法如律亦得廣。如二篇下說。十誦病人索僧貴藥。聽與兩錢半價。善見瞻待凈人法。若分番上下者。當上與衣食下番不得。長使者供給衣食。十誦客作人雇得全日。卒遇難緣不得如契者。佛令量工與之。準于俗法。從旦至中前有難事者。給食一頓。不與作直中后已去
【現代漢語翻譯】 現代漢語譯本 病人向僧團借用三寶（Triratna）之物，需十倍償還。其餘未生病者，按理不應隨意借用，這與戒律不同。懷疑是世俗中的二眾（在家男女居士）的條文，卻類似出家五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）。《五百問》中說，佛物被人借用，其孳息被自用，等同於破壞法身（Dharmakāya）。如果有人佈施給佛陀牛或奴僕，不得受用或變賣。如果佈施軍用器械，也不得接受。其餘情況都如同《畜寶戒》第四條。關於照料道俗的方法，《四分律》中優波離（Upali，佛陀十大弟子之一，持戒第一）到達一處住所，因為沒有迎接，當天就離開了。佛陀說，如果知法、知律、知摩夷（Matrika，論藏）者，凡是到達之處，都應迎接、供給飲食等。這裡也沒有說現前四方僧物。按照知事人的衣服標準，是因為這是十方現前物，可知不是四方常住物。《十誦律》說，因為這個人代替我的位置，所以需要供給。《五分律》中，如果白衣（在家信徒）進入寺廟，僧人不給食物，就會產生不滿。佛陀說應該給。如果用不好的器皿盛食物給他，又會產生不滿。佛陀說用好的器皿給他。這是說對於不瞭解情況的世俗之人，看到僧人的過失。如果是在家二眾以及有見識的俗士，需要說明福食難消，並非吝嗇，如《眾網法》中所說。《十誦律》中，供給國王大臣薪柴、火種、燈燭，允許隨意使用十九錢，不需要稟告僧眾。如果再索取，稟告僧眾后給予。遇到盜賊來臨，隨時準備應對，不限制多少。《僧祇律》中，如果盜賊、檀越（Dānapati，施主）、工匠乃至國王大臣，有能力造成損害或利益者，應該給予飲食。《多論》中說，能造成損害者給予，有益處者不應給予，這就是玷污家風。如果彼此知法如律，也可以廣泛應用，如《二篇》下所說。《十誦律》中，病人索要僧團的貴重藥物，允許給予兩錢半的價值。《善見律毗婆沙》中關於照料凈人的方法，如果是輪流上下班的，當班的給予衣食，下班的不得給予。長期使用的，供給衣食。《十誦律》中，客人做工，僱傭了全天，突然遇到困難無法完成契約，佛陀命令按照工作量給予。參照世俗的法律，從早到中午之前遇到困難的，給一頓飯，不給工錢，中午之後離開的。
【English Translation】 English version If a sick person borrows items belonging to the Three Jewels (Triratna) from the Sangha, they must repay it tenfold. Those who are not sick should not borrow arbitrarily, as this differs from the precepts. It is suspected that these are rules for the two lay assemblies (male and female lay devotees), but they resemble the rules for the five monastic assemblies (bhikshus, bhikshunis, sikshamanas, sramaneras, and sramanerikas). The 'Five Hundred Questions' states that if items belonging to the Buddha are borrowed and the interest is used for personal gain, it is equivalent to destroying the Dharmakāya (the Body of the Dharma). If someone donates cattle or servants to the Buddha, they should not be used or sold. If military equipment is donated, it should not be accepted either. The rest is as in the fourth precept of 'Accumulating Treasures'. Regarding the method of caring for monastics and laypeople, in the Sarvāstivāda Vinaya, when Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) arrived at a residence, he left on the same day because he was not greeted. The Buddha said that if someone knows the Dharma, the Vinaya, and the Matrika (the Abhidharma), they should be greeted and provided with food and drink wherever they go. It does not mention the present Sangha property of the four directions. According to the standard of clothing for the administrator, it is known that it is the present property of the ten directions, and it is known that it is not the permanent property of the four directions. The Daśabhāṇavāra Vinaya says that because this person is replacing my position, they need to be provided for. In the Mahīśāsaka Vinaya, if a layperson enters a monastery and the Sangha does not give them food, they will become resentful. The Buddha said they should be given food. If they are given food in a bad container, they will become resentful again. The Buddha said to give them food in a good container. This refers to worldly people who see the faults of the Sangha. If they are laypeople or knowledgeable laymen, it is necessary to explain that blessed food is difficult to digest and not out of stinginess, as stated in the 'Net of Brahma'. In the Daśabhāṇavāra Vinaya, when supplying firewood, fuel, and lamps to the king and ministers, it is permissible to use nineteen coins at will without reporting to the Sangha. If they ask for more, report to the Sangha and give it to them. When thieves arrive, be prepared to deal with them at any time, without limiting the amount. In the Mahāsāṃghika Vinaya, if thieves, Dānapati (donors), craftsmen, or even kings and ministers have the ability to cause harm or benefit, they should be given food and drink. The Mahāvibhāṣā says that those who can cause harm should be given, and those who can benefit should not be given, which is to defile the family. If they know the Dharma and the Vinaya, it can also be widely applied, as described in the second section below. In the Daśabhāṇavāra Vinaya, if a sick person asks for expensive medicine from the Sangha, it is permissible to give them medicine worth two and a half coins. In the Samantapāsādikā, regarding the method of caring for attendants, if they are working in shifts, those on duty should be given food and clothing, and those off duty should not be given. Those who are employed long-term should be provided with food and clothing. In the Daśabhāṇavāra Vinaya, if a guest worker is hired for the whole day and encounters difficulties that prevent them from fulfilling the contract, the Buddha ordered that they be paid according to the amount of work done. According to secular law, if they encounter difficulties from morning to before noon, they should be given one meal and no wages. If they leave after noon.
有難不役。則給全日作工。又須準佛語量其功勞看其勤墮。雖復役經半日。而工敵全夫者亦與本價。必墮者亦減余廣有僧食通局如上卷中。大門第二。盜人物中由定有主故。望二主結。一損正主。二損護主。就正主物要有三句。一有我所心。有守護如匱中綿絹財物等。二有我所心。無守護田中五穀。是三無我所心無守護地中伏藏是。若盜此三並損正主結罪。就守護主二句不同。一有我所心別守護。如僧可分物令人守常者。二無我所心別守護。如關頭奪得禁物。及比丘失物為官奪得。盜得此物望守護結。今總二主分為七種。一掌護損失主。善見云。比丘為他別人乃至三寶守護財物。若謹慎掌護堅鎖藏戶。而賊比丘從孔中屋中竊取。或逼迫強取。非是護主能禁之限者。望本主結罪。不合徴守物人(若徴犯重)。若主常懈慢。不勤掌錄。為賊所偷者。守物比丘必須償之。不望本主。若不還者守護結犯。二寄附損失主十誦有比丘遠處寄物。著道損破。佛言。若好心投破者不應償噁心。破者須償。比丘寄居士物。不好看故失者應索取。若寄居士物居士寄比丘物。如上二說。若借他物者不問好惡二心。若損一切須償。今有為他洗瓶缽。及誤破失者並多索償。隨滿結重。三被盜物主。十誦若眾中失物者。眾主不得為其撿挍。及以投竄
【現代漢語翻譯】 現代漢語譯本 有困難時不役使（僧人），那麼就給予全天的工作報酬。又要按照佛的教導衡量其功勞，看其勤奮或懈怠。即使役使了半天，但工作量相當於一個全勞力，也應給予全部的報酬。如果懈怠，也要相應減少。關於僧眾食物的分配，如同上卷中大門第二部分所說。盜竊財物的情況，因為確定有主人，所以要看兩個主人：一是直接的所有者，二是守護者。對於直接所有者的財物，要有三種情況：一是有『我所』之心，並且有守護，如櫃子里的絲綢財物等；二是有『我所』之心，但沒有守護，如田地裡的五穀；三是沒有『我所』之心，也沒有守護，如地下的伏藏。如果盜竊這三種財物，都對直接所有者構成犯罪。對於守護者，有兩種情況不同：一是有『我所』之心，並且特別守護，如僧眾的可分配財物，讓人專門守護；二是沒有『我所』之心，但特別守護，如關口奪取的違禁物品，以及比丘遺失的物品被官府奪得。盜竊這些物品，對守護者構成犯罪。現在將兩個主人總共分為七種情況：一是掌管守護但損失財物的主人。《善見律毗婆沙》中說，比丘為其他人乃至三寶守護財物，如果謹慎掌管守護，用堅固的鎖鎖好，藏在安全的房間里，但盜賊比丘從孔洞或屋頂竊取，或者逼迫強取，這不是守護者能夠阻止的，那麼就對本來的主人構成犯罪，不應該追究守護者的責任（如果追究，就犯重罪）。如果主人經常懈怠，不勤于掌管記錄，被盜賊偷竊，守護財物的比丘必須賠償，不能找本來的主人。如果不賠償，守護者就構成犯罪。二是寄託附藏但損失財物的主人。《十誦律》中有比丘在遠處寄放財物，在路上損壞，佛說，如果是好心弄破的，不應該賠償；如果是惡意弄破的，必須賠償。比丘寄放居士的物品，因為沒有好好看管而丟失，應該索取賠償。如果居士寄放比丘的物品，如同上面兩種說法。如果是借用他人的物品，不論好心還是惡意，如果損壞，都必須賠償。現在有人為他人清洗瓶缽，以及不小心打破丟失，大多索要賠償，根據情況的嚴重程度來判罪。三是被盜竊財物的主人。《十誦律》中說，如果在僧眾中丟失財物，眾主不得為其撿拾，或者丟棄。
【English Translation】 English version If there is difficulty, do not employ (monks). Then give a full day's wage for a full day's work. Also, according to the Buddha's teachings, measure their merit, and observe their diligence or laziness. Even if employed for half a day, but the amount of work is equivalent to a full laborer, they should be given the full wage. If they are lazy, the wage should be reduced accordingly. Regarding the distribution of food for the Sangha (community), as mentioned in the second part of the Great Chapter in the previous volume. In the case of stealing property, because it is determined who the owner is, consider two owners: the direct owner and the protector. For the property of the direct owner, there are three situations: first, there is a sense of 'mine' (I-ness) and there is protection, such as silk fabrics and valuables in a cabinet; second, there is a sense of 'mine' but no protection, such as grains in the fields; third, there is no sense of 'mine' and no protection, such as hidden treasures in the ground. If these three types of property are stolen, a crime is committed against the direct owner. For the protector, there are two different situations: first, there is a sense of 'mine' and special protection, such as the Sangha's distributable property, which is specifically guarded by someone; second, there is no sense of 'mine' but special protection, such as contraband seized at a checkpoint, and items lost by a Bhikkhu (monk) that are seized by the government. Stealing these items constitutes a crime against the protector. Now, the two owners are divided into seven situations in total: first, the owner who manages and protects but loses the property. The Samantapasadika (a commentary on the Vinaya) says that if a Bhikkhu protects the property of others, even the Three Jewels (Buddha, Dharma, Sangha), and carefully manages and protects it, locking it securely and hiding it in a safe room, but a thief Bhikkhu steals it from a hole or the roof, or forcibly takes it, which the protector cannot prevent, then the crime is committed against the original owner, and the protector should not be held responsible (if held responsible, a serious offense is committed). If the owner is often lazy and does not diligently manage and record, and it is stolen by a thief, the Bhikkhu protecting the property must compensate, and cannot seek compensation from the original owner. If they do not compensate, the protector commits an offense. Second, the owner who entrusts and stores property but loses it. The Dasa-bhikkhu-vinaya (Ten Recitation Vinaya) mentions that if a Bhikkhu entrusts property in a distant place and it is damaged on the way, the Buddha said that if it is broken with good intentions, compensation should not be required; if it is broken with malicious intentions, compensation must be made. If a Bhikkhu entrusts an item to a householder, and it is lost because it was not well taken care of, compensation should be sought. If a householder entrusts an item to a Bhikkhu, the same two situations apply as above. If borrowing another person's item, whether with good or malicious intentions, if it is damaged, compensation must be made. Now, if someone washes another person's bowl or accidentally breaks and loses it, compensation is often demanded, and the judgment is based on the severity of the situation. Third, the owner of stolen property. The Dasa-bhikkhu-vinaya says that if property is lost in the Sangha, the Sangha leader should not pick it up for them or discard it.
誦咒而取。義張二位。一不現前盜物主護心義弱。取者得想決徹。主雖有心不捨。后見此物不得奪取。以離地屬賊義成。若奪犯重。故律云。時有比丘奪劫者物。佛言波羅夷。僧祇面不現前。一本主不捨。二奪者未作。得想后得奪取反上二緣。奪得重罪。縱自心不捨。前人決定取者正成盜損。不得奪之。若先舍者無主物故。亦不合奪舉離屬於后取。二對面現前奪由守護義強。奪者猶預得想未定。本主心弱。而未舍者亦得追奪。僧祇賊奪物去。比丘逐賊奪得本物無犯。又闇逐賊彼藏物去。比丘即取將來。又賊漸近村落。比丘逐賊。若和喻得若恐[歹*赤]得無犯。知有死事不應告人。如上諸句。皆是對面被劫。若已作失想。不問奪者決定不決定。后還取者便為賊。復奪賊物。並由決屬賊故。縱不失想而賊心決取無畏。亦是屬賊。不合追奪。毗奈耶云。若失物官人奪得還比丘者。得取無犯。準此面不現前乃至盜金像等。雖知藏處亦不合取。十誦若比丘為賊所獲自偷身賊所無犯。若師奪弟子將來得重。四賊施比丘物主。十誦賊偷物來。或好心施。或因他逐恐怖故施。得取此物。莫從賊乞。自與者得取之。取已染懷色而著。有主識者。若索還他。若賊比丘邊買得衣者。本主見衣不得直奪。應還本直。今或有偷三寶物。及以金銀
【現代漢語翻譯】 現代漢語譯本：通過唸誦咒語來獲取物品。這裡涉及『義張』（義張：可能指某種法律或道德原則）的兩種情況：第一種情況是，失主沒有當面看見盜竊行為，並且失主保護財物的心意不強，而盜取者已經下定決心要得到該物品。即使失主內心不願放棄，之後見到此物也不能強行奪回，因為物品已經脫離原地，在法律上屬於盜賊所有。如果強行奪取，就犯了重罪。因此，《律藏》中說，曾經有比丘搶奪劫匪的財物，佛陀說這是波羅夷罪（波羅夷：佛教戒律中最嚴重的罪行）。在僧團面前，如果不是當面搶奪，並且失主沒有放棄所有權，或者盜取者還沒有真正開始盜取，只是產生了想要得到的想法，之後又反悔奪回，那麼以上兩種情況都會導致奪取者犯下重罪。即使失主內心不願放棄，但如果盜取者已經下定決心要拿走，那麼盜竊行為就已經成立，造成了損失，不能再強行奪回。如果失主已經放棄了所有權，那麼物品就成了無主之物，也不應該強行奪取，因為物品已經脫離原地，屬於後來的拾取者。第二種情況是，當面搶奪，因為失主保護財物的意願強烈，而搶奪者猶豫不決，沒有下定決心，失主的心意也比較堅定，沒有放棄所有權，所以可以追回被搶的物品。《僧祇律》中說，如果盜賊搶走了財物，比丘追趕盜賊並奪回了原本的財物，就沒有犯戒。此外，如果暗中追趕盜賊，盜賊將財物藏起來，比丘立即取走，或者盜賊逐漸靠近村落，比丘追趕盜賊，無論是通過勸說還是恐嚇的方式奪回財物，都沒有犯戒。如果知道有殺人的事情，不應該告訴別人。以上這些情況都是指當面被搶劫的情況。如果已經產生了丟失的想法，無論搶奪者是否下定決心，之後再取回物品，就成了盜賊，相當於搶奪盜賊的財物，因為物品已經確定屬於盜賊。即使沒有丟失的想法，但盜賊已經下定決心要拿走，並且無所畏懼，那麼物品也屬於盜賊，不應該追奪。《毗奈耶經》中說，如果丟失的物品被官府奪回並歸還給比丘，那麼比丘可以取回，沒有犯戒。根據這一點，即使知道財物藏在哪裡，也不應該取走，即使不是當面搶奪，甚至盜取的是金像等貴重物品。《十誦律》中說，如果比丘被盜賊抓住，自己偷盜盜賊的東西，就沒有犯戒。如果師父搶奪弟子拿來的東西，就犯了重罪。四、盜賊將財物施捨給比丘，根據《十誦律》，盜賊偷來的東西，無論是出於好心施捨，還是因為被人追趕而感到恐懼而施捨，都可以接受這些財物。不要向盜賊乞討，如果盜賊主動給予，就可以接受。接受之後，用染色的布包裹起來並穿上。如果失主認出了這些財物，應該歸還給失主。如果從盜賊比丘那裡買到衣服，失主看到衣服不能直接搶奪，應該歸還原本的價錢。現在有些人偷盜三寶（三寶：佛、法、僧）的財物，以及金銀等貴重物品。
【English Translation】 English version: To obtain something by reciting a mantra. There are two aspects of 'Yi Zhang' (義張: possibly referring to certain legal or moral principles). The first is when the owner does not witness the theft directly, and their intention to protect the property is weak, while the thief is determined to obtain the item. Even if the owner is unwilling to give it up, they cannot forcibly take it back after seeing it, because the item has left its original place and legally belongs to the thief. If they forcibly take it back, they commit a serious offense. Therefore, the Vinaya says that there was once a Bhikkhu who robbed a robber's property, and the Buddha said that this was a Parajika (波羅夷: the most serious offense in Buddhist precepts). In front of the Sangha, if it is not a direct robbery, and the owner has not given up ownership, or the thief has not actually started stealing, but only has the idea of wanting to obtain it, and then regrets and takes it back, then both of the above situations will cause the taker to commit a serious offense. Even if the owner is unwilling to give it up, if the thief is determined to take it, then the theft has been committed, causing a loss, and it cannot be forcibly taken back. If the owner has already given up ownership, then the item becomes ownerless, and it should not be forcibly taken, because the item has left its original place and belongs to the subsequent finder. The second situation is a direct robbery, because the owner's intention to protect the property is strong, while the robber is hesitant and has not made up their mind, and the owner's intention is also relatively firm, not giving up ownership, so the robbed item can be recovered. The Sanghika Vinaya says that if a thief robs property, and the Bhikkhu chases the thief and recovers the original property, there is no offense. In addition, if secretly chasing the thief, and the thief hides the property, the Bhikkhu immediately takes it, or the thief gradually approaches the village, and the Bhikkhu chases the thief, whether recovering the property through persuasion or intimidation, there is no offense. If you know about a murder, you should not tell others. All of the above situations refer to direct robbery. If you have already had the idea of losing something, regardless of whether the robber is determined or not, if you take the item back later, you become a thief, equivalent to robbing the thief's property, because the item has been determined to belong to the thief. Even if you do not have the idea of losing it, but the thief is determined to take it and is fearless, then the item also belongs to the thief, and it should not be recovered. The Vinaya says that if lost property is recovered by officials and returned to the Bhikkhu, then the Bhikkhu can take it back without offense. Based on this, even if you know where the property is hidden, you should not take it, even if it is not a direct robbery, and even if what is stolen is a valuable item such as a golden statue. The Ten Recitation Vinaya says that if a Bhikkhu is caught by a thief, and steals something from the thief, there is no offense. If the teacher robs something brought by the disciple, they commit a serious offense. Four, the thief donates property to the Bhikkhu, according to the Ten Recitation Vinaya, whether the thief donates stolen goods out of kindness or because they are being chased and feel afraid, these properties can be accepted. Do not beg from the thief, if the thief gives it voluntarily, you can accept it. After accepting it, wrap it in dyed cloth and wear it. If the owner recognizes these properties, they should be returned to the owner. If you buy clothes from a thief Bhikkhu, the owner cannot directly rob the clothes when they see them, they should return the original price. Now some people steal the property of the Three Jewels (三寶: Buddha, Dharma, Sangha), as well as valuable items such as gold and silver.
經像。毀成器鋌。而乞比丘者。若準上文應得受之。據理已曾經佛受用。但可取之依本處用。五收囚縛賊主。僧祇官未收錄未抄物名字。而寄附比丘者得取。若已收錄者不得。若云施佛塔僧者得取。露現持出不得覆藏。若有問者。言佛物僧物我物。若不許者還之。六狂人施物主。摩得伽云。若狂人自持物施。不知父母親眷者比丘得取。若父母可知。不自手與不可取。七守視人作主。善見云。偷人無罪者。謂主人兒落度父母所遣。若父母死。若負債等將去者無罪(準此私度王稅人有福無罪)。盜奴犯重。十誦有守邏人與比丘衣。疑不知成主不。佛言。但隨施者受之不合從乞。四分他守視人與比丘衣物。佛言。此即是主得受。所以不合從乞以。物是別主。若受語而施。即教他盜物故也。明瞭論中盜義極多。且約眼耳鼻舌身心。放六塵起不如法行。或犯重或犯輕。若人食毒或為蛇螫犯如此罪。若人偷地水火風空等界。亦犯波羅夷。悉從盜戒。判解云。有諸仙人。是胸行蛇毒藥師。作仙人書字見者皆愈。欲見者須價直。比丘被害偷看之。計直犯重。乃至他人學得偷看亦爾(秘書疏等偷看準此)。若誦咒治病欲學。須直比丘密聽。計直得重。偷嗅嘗觸亦如是。知若秘方要術。病者心緣即差得直方示得直聽寫。比丘受法就師心緣得
【現代漢語翻譯】 現代漢語譯本 經像（佛像）。如果被毀壞做成了器皿或金屬錠，而有比丘乞討這些東西，如果按照上面的條文，應該可以接受。但從道理上講，這些東西已經曾經被佛陀受用過，所以只能取來放在原來的地方使用。五、收留囚禁的盜賊頭目。僧團或官府沒有登記或抄錄的物品，如果寄存在比丘處，可以接受。如果已經登記，則不能接受。如果說是施捨給佛塔或僧團的，可以接受。但要公開拿出，不能隱藏。如果有人問起，就說是佛物、僧物或我的東西。如果不允許，就還給他們。六、狂人施捨的物品。摩得伽（Madhyamaka，中觀學派）說，如果狂人自己拿著東西來施捨，不知道他的父母親眷是誰，比丘可以接受。如果父母親眷可以知道，但不是他親手給的，就不能接受。七、看守人作主。善見律（Samantapasadika，一切善見律毗婆沙）說，偷人沒有罪的情況，是指主人家的孩子出家，或者父母派他去做事。如果父母去世，或者因為負債等原因被帶走，就沒有罪（按照這個標準，私自剃度的人和欠王稅的人有福報但沒有罪）。盜竊奴隸犯重罪。《十誦律》記載，有看守人給比丘衣服，懷疑不知道衣服的主人是誰。佛說，只要隨施捨者接受，不應該主動去乞討。《四分律》記載，有其他看守人給比丘衣物，佛說，這實際上是主人施捨的，可以接受。所以不應該主動去乞討，因為物品是別人的。如果接受了別人的授意而施捨，那就是教唆他人盜竊。《明瞭論》中關於盜竊的定義非常多。簡單來說，就是通過眼、耳、鼻、舌、身、意，放縱六塵，做出不如法的行為，或者犯重罪，或者犯輕罪。如果人吃了毒藥或者被蛇咬了，犯了這樣的罪。如果人偷竊地、水、火、風、空等界，也犯波羅夷罪。這些都屬於盜戒的範疇。判解說，有些仙人，是胸前爬行的蛇，是毒藥師，他們寫的仙人文字，看到的人都會痊癒。想看的人需要付錢。比丘偷偷地看，按照價值來定罪，犯重罪。甚至其他人學到了，偷偷地看也是一樣（秘密書疏等偷偷地看也按照這個標準）。如果誦咒治病想學習，需要付錢，比丘偷偷地聽，按照價值來定罪，犯重罪。偷偷地聞、嘗、觸也是一樣。知道如果是秘方要術，病人心裡想著就能好，得到錢才能展示，得到錢才能聽寫。比丘接受佛法，心裡想著老師就能得到。
【English Translation】 English version Images and statues (of Buddha). If they are destroyed and made into utensils or ingots, and a Bhikkhu begs for them, according to the previous text, he should be able to accept them. However, in principle, these things have already been used by the Buddha, so they can only be taken and used in their original place. Five, harboring imprisoned thief leaders. Items not registered or copied by the Sangha or the government, if entrusted to a Bhikkhu, can be accepted. If they have been registered, they cannot be accepted. If it is said that they are donated to a pagoda or Sangha, they can be accepted. But they must be taken out openly and not hidden. If someone asks, say they are the Buddha's property, the Sangha's property, or my property. If they are not allowed, return them. Six, items donated by a madman. Madhyamaka says that if a madman brings something to donate himself, and does not know who his parents and relatives are, the Bhikkhu can accept it. If the parents and relatives can be known, but it is not given by his own hand, it cannot be accepted. Seven, the guard acts as the owner. Samantapasadika says that there is no crime in stealing people, which refers to the children of the owner who become monks, or the parents send him to do things. If the parents die, or are taken away due to debt, there is no crime (according to this standard, those who are privately ordained and those who owe the king's tax have blessings but no crime). Stealing slaves is a serious crime. The Daśabhāṇavāra-vinaya records that a guard gave clothes to a Bhikkhu, suspecting that he did not know who the owner of the clothes was. The Buddha said, just accept it from the donor, and should not take the initiative to beg for it. The Caturvargika-vinaya records that other guards gave clothes and items to the Bhikkhu, and the Buddha said that this is actually the owner's donation and can be accepted. Therefore, one should not take the initiative to beg for it, because the items belong to others. If one accepts the instructions of others and donates, it is instigating others to steal. There are many definitions of theft in the Abhidharmakośabhāṣya. Simply put, it is through the eyes, ears, nose, tongue, body, and mind, indulging in the six dusts, doing unlawful behavior, or committing a serious crime, or committing a minor crime. If a person eats poison or is bitten by a snake, he has committed such a crime. If a person steals the realms of earth, water, fire, wind, and space, he also commits the Parajika crime. These all belong to the category of theft precepts. The judgment and explanation say that some immortals are snakes crawling on their chests, and they are poison masters. The immortal characters they write will heal those who see them. Those who want to see them need to pay. The Bhikkhu secretly watches, and the crime is determined according to the value, and a serious crime is committed. Even if others learn it, secretly watching is the same (secret books and notes, etc., secretly watching are also based on this standard). If you want to learn to chant mantras to cure diseases, you need to pay, and the Bhikkhu secretly listens, and the crime is determined according to the value, and a serious crime is committed. Secretly smelling, tasting, and touching are also the same. Knowing that if it is a secret recipe or technique, the patient can get better by thinking about it, and you can show it if you get the money, and you can transcribe it if you get the money. The Bhikkhu accepts the Dharma, and can get it by thinking about the teacher.
差不與價直。故犯重也。次約六界前三可知。有咒扇藥涂。比丘偷搖不與價直。若起閣臨他空界妨他起造。即名盜空。論云。等者等於識界。智慧屬識。人有伎兩不空度他須與價直。比丘方便。就彼學得不與價直。即是盜識(謂盜智用)。自外諸緣不可錄盡。但知非理損財解盜無義不收。廣如戒本䟽說。大門第三盜非畜物。初明非人物。若有護者望護主結。五分取他覆冢幡蓋神廟中衣。他所護物他心未舍直五錢犯重。僧祇盜外道塔物神祀舍物得重。若無護主隨境結之。故十誦盜天神像衣。及華鬘等得偷蘭。善見取諸鬼神物及。人系樹物無守護者無罪(謂非人亦不護)。薩婆多雲。取非人物五錢已上重偷蘭。四錢已下輕蘭。今或多人取諸神衣物者。據理得不如上。必無人守恐神護者。可擲卜而知舍吝。盜畜生物四分無文。有人斷同大重者。胡律云。鼠偷故桃積成大聚。比丘盜之。佛言波羅夷。故有解。非望畜生還望本主。以鼠盜疑豫未決望人猶是本主。故還就人結重。余如他部。十誦取虎殘犯吉羅。由不斷望故。師子殘不犯。薩婆多。一切鳥獸食殘取者吉羅。二明有主想。若作無主想。始終不轉無罪。前後互轉互得輕重。廣如持犯中。三明有盜心。然此一門實德之人未免。但世盜由心結。不望境之是非。故僧祇寺主好心
【現代漢語翻譯】 現代漢語譯本： 價值不相當，因此構成重罪。其次，關於六界（地、水、火、風、空、識）的前三界，可以參照之前的解釋理解。如果有咒語、扇子、藥物塗抹等情況，比丘偷竊搖動（扇子）而不給予相應的價值，或者建造樓閣侵佔他人的空界，妨礙他人建造，就稱為盜空。《律宗論》中說，『等』字等於識界。智慧屬於識。如果有人有技能卻不付代價地從他人那裡獲得，就必須支付相應的價值。比丘使用方便之法，向他人學習獲得技能而不支付價值，這就是盜識（即盜用智慧）。 此外的各種因緣無法完全記錄，但要知道不合道理地損害他人財物，理解盜的無義而不收取（不該收的財物）。詳細內容可以參考戒本疏的說明。大門第三，盜非畜物。首先說明非人物。如果有守護者，就按照守護的主人來定罪。五分律中，拿走他人覆蓋墳墓的幡蓋、神廟中的衣服，這些他人守護的財物，如果他人沒有捨棄，價值五錢就構成重罪。僧祇律中，盜取外道塔物、神祀舍物，構成重罪。如果沒有守護的主人，就按照所處的環境來定罪。因此，《十誦律》中，盜取天神像的衣服和花鬘等，構成偷蘭罪。善見律中，拿取諸鬼神之物以及人繫在樹上的物品，如果沒有守護者，就沒有罪（因為非人和人都不守護）。 薩婆多部說，拿取非人物，價值五錢以上構成重偷蘭罪，四錢以下構成輕蘭罪。現在或許有很多人拿取諸神的衣物，按照道理來說，可能不如上面所說的情況嚴重。如果沒有人守護，但又擔心有神靈守護，可以擲筊來了解神靈是否吝惜。盜取畜生物，四分律中沒有明確的條文。有人斷定這等同於大重罪，胡律中說，老鼠偷吃桃子，積累成很大的堆積，比丘盜取這些桃子，佛說構成波羅夷罪。因此有人解釋說，不是期望畜生守護，而是期望原本的主人。因為老鼠偷竊的情況疑慮未決，期望人仍然是原本的主人，因此仍然按照對人來定重罪。其他的可以參考其他律部的說法。《十誦律》中，拿取老虎吃剩的食物，構成吉羅罪，因為沒有斷絕期望。如果是獅子吃剩的食物，就不構成犯罪。薩婆多部認為，拿取一切鳥獸吃剩的食物，構成吉羅罪。 第二，說明有主想。如果作無主想，始終沒有改變，就沒有罪。前後互相轉變，會得到不同的輕重罪。詳細內容可以參考持犯中。第三，說明有盜心。然而這一條，有實際德行的人也難以避免。但世俗的盜竊是由心來定罪，不考慮所處環境的是非。因此，僧祇律中，寺院住持心地善良。
【English Translation】 English version: The value is not equivalent, therefore constituting a grave offense. Secondly, regarding the first three of the six realms (earth, water, fire, wind, space, consciousness), understanding can be referred to the previous explanations. If there are spells, fans, medicinal ointments, etc., and a Bhiksu steals and waves (a fan) without giving the corresponding value, or builds a pavilion occupying another's space, hindering their construction, it is called 'stealing space'. The Vinaya Commentary says, 'Equivalent' is equivalent to the realm of consciousness. Wisdom belongs to consciousness. If someone has skills but obtains them from others without paying the price, they must pay the corresponding value. A Bhiksu uses expedient means to learn skills from others without paying the value, this is 'stealing consciousness' (i.e., stealing wisdom). The various other causes cannot be fully recorded, but it should be known that unreasonably harming others' property, understanding the meaninglessness of theft, and not collecting (property that should not be collected). Detailed content can be referred to the explanation in the Pratimoksha. The third major section, stealing non-animate objects. First, explain non-animate objects. If there is a guardian, the crime is determined according to the owner of the guardian. In the Sarvastivada Vinaya, taking the banners and canopies covering tombs, clothes in temples, these properties guarded by others, if others have not abandoned them, and the value is five coins, it constitutes a grave offense. In the Mahasanghika Vinaya, stealing objects from heretical pagodas, offerings from shrines, constitutes a grave offense. If there is no guardian, the crime is determined according to the environment. Therefore, in the Dasabhumi Vinaya, stealing clothes and flower garlands from images of gods constitutes a Sthulatyaya offense. In the Samantapasadika, taking objects from ghosts and spirits, and objects tied to trees by people, if there is no guardian, there is no crime (because neither non-humans nor humans guard them). The Sarvastivada school says that taking non-animate objects worth five coins or more constitutes a grave Sthulatyaya offense, and less than four coins constitutes a light Sthulatyaya offense. Now, perhaps many people take the clothes of the gods, according to reason, it may not be as serious as the above situation. If there is no one guarding, but there is concern that the gods are guarding, you can cast divination blocks to understand whether the gods are stingy. Stealing animals, there are no clear provisions in the Sarvastivada Vinaya. Some people determine that this is equivalent to a major offense. The Hetu-vidya says that mice steal peaches and accumulate them into a large pile. If a Bhiksu steals these peaches, the Buddha said it constitutes a Parajika offense. Therefore, some people explain that it is not expecting the animals to guard, but expecting the original owner. Because the situation of mice stealing is uncertain, expecting people to still be the original owner, therefore, the grave offense is still determined according to the person. Others can refer to the statements of other Vinaya schools. In the Dasabhumi Vinaya, taking the leftovers eaten by tigers constitutes a Dukkrata offense because the expectation has not been cut off. If it is the leftovers eaten by lions, it does not constitute an offense. The Sarvastivada school believes that taking the leftovers eaten by all birds and beasts constitutes a Dukkrata offense. Second, explain having the thought of an owner. If you think there is no owner, and it does not change from beginning to end, there is no crime. Mutual transformation before and after will result in different light and heavy crimes. Detailed content can be referred to in the Vinaya-matrka. Third, explain having the intention to steal. However, even people with actual virtue are difficult to avoid this. But secular theft is determined by the mind, regardless of the right and wrong of the environment. Therefore, in the Mahasanghika Vinaya, the abbot of the monastery has a kind heart.
互用三寶物。是盜波羅夷。謂愚癡犯也。四分亦云。我說此人愚癡波羅夷。理既難知。故具抄示。十誦六種盜心。謂苦切取．輕慢取．以他名字取．抵突取(假借不還)．受寄取．出息取。除出息一種。余並結重。摩得伽三種劫心。強奪取．耎語取．施已還取也(善生中亦同偷罪)。五分有四。一以諂心．曲心．瞋心．恐怖心而取他物。即是盜心。四分十種賊心。一黑闇心。謂癡心愚教生可學。迷隨作結重。僧祇寺主即是其事。二邪心者。謂貪心規利。邪命說法以財自壅。三曲戾心者即瞋心也。與少嫌恨假瞋得財。或虛示威怒。意存財利得物犯重。四恐怯心。或以迫喝。或說法怖取。或自懷疑怖而取財也。五常有盜他物心。恒懷規奪也。六者決定取。內心籌慮。方便已成回必克果。動物成犯。七寄物取。或全抵突。或以少還他。八恐怯取。謂示身口相畏敬故與物也。九見便便取。同求他慢因利求利也。十倚托取。或倚名聞威德。或以名字方便也。或依親友強力者。謂假他威勢而取也。或以言辭辯說者。托于論端。浮華引接。令前異望而取財利。言誑惑而取者。非法言法。法言非法。但規前利幻惑群情。以此諸文證知心業。其相略顯。足得垣墻防擬。妄境四重物。謂五錢若直五錢即余雜物。薩婆多問曰。盜五錢成重。是
【現代漢語翻譯】 互用三寶物（指寺廟中的財物）。是盜波羅夷（佛教戒律中最重的罪）。這是指由於愚癡而犯的罪。四分律也說：『我說此人因愚癡而犯波羅夷罪。』因為其中的道理難以理解，所以詳細抄錄如下。 《十誦律》中提到六種盜心：強行奪取、輕慢地拿取、用他人的名義拿取、抵突取（借東西不還）、受寄取、出息取（收取利息）。除了出息取這一種情況外，其餘都構成重罪。《摩得伽論》中提到三種劫心：強奪取、用柔和的言語騙取、施捨后又取回（《善生經》中也同樣將這些行為視為偷盜罪）。 《五分律》中有四種盜心：一是懷著諂媚心、欺騙心、嗔恨心、恐懼心而拿取他人的財物，這就是盜心。《四分律》中有十種賊心：一是黑闇心，指因愚癡而聽信錯誤的教導，隨之犯下重罪。僧祇寺的寺主就是這樣的例子。二是邪心，指懷著貪心謀取利益，用不正當的手段說法來積累財富。三是曲戾心，也就是嗔恨心。因為一點小小的嫌隙，假裝生氣來獲取財物，或者虛張聲勢，目的是爲了獲得財利，得到財物就犯重罪。四是恐怯心，或者用威脅恐嚇的手段，或者用說法來恐嚇，或者自己心懷恐懼而拿取財物。五是常有盜取他人財物的心，總是懷著算計奪取的心。六是決定取，內心經過周密的考慮，計劃已經完成，必定能夠成功。只要開始行動就構成犯罪。七是寄物取，或者完全抵賴不還，或者只還一部分。八是恐嚇取，指通過表現出畏懼恭敬的樣子來讓對方給予財物。九是見便宜就拿，和爲了謀求私利而怠慢他人一樣。十是倚托取，或者依靠名聲威望，或者用花言巧語。或者依靠親友等有權勢的人，假借他人的威勢來獲取財物。或者用能言善辯的口才，依託于辯論，用浮華的言辭來引誘，使對方產生不切實際的期望，從而獲取財利。用虛假的言語迷惑他人來獲取財物，將非法的說成是合法的，將合法的說成是非法的，只是爲了謀取眼前的利益，迷惑大眾。 以上這些經文證明了心念的重要性。這些道理足以用來作為防範的屏障。妄境四重物，指的是價值五錢或超過五錢的財物，以及其他雜物。《薩婆多論》中問道：盜取五錢構成重罪，這是
【English Translation】 To mutually use the Three Treasures' (referring to the properties within a monastery) is to commit a Pārājika offense (the gravest offense in Buddhist monastic discipline), specifically due to ignorance. The Dharmaguptaka Vinaya also states: 'I say that this person commits a Pārājika offense due to ignorance.' Because the underlying principle is difficult to understand, it is recorded in detail below. The Daśabhāṇavāra Vinaya mentions six types of thieving intent: forcibly taking, taking with contempt, taking in another's name, taking by 'di-tu' (borrowing without returning), taking what is entrusted, and taking interest. Except for taking interest, the rest constitute a grave offense. The Matrika mentions three types of robbery intent: forcibly seizing, deceiving with gentle words, and taking back what has been given (the Shansheng Sutra also considers these acts as theft). The Mahīśāsaka Vinaya mentions four types of thieving intent: first, taking others' belongings with a flattering mind, a deceitful mind, an angry mind, or a fearful mind; this is thieving intent. The Dharmaguptaka Vinaya mentions ten types of thieving intent: first, a dark mind, referring to being foolish and listening to wrong teachings, leading to committing a grave offense. The abbot of Sangharama monastery is an example of this. Second, an evil mind, referring to greedily seeking profit and using improper means of teaching to accumulate wealth. Third, a crooked mind, which is an angry mind. Feigning anger to obtain wealth due to a small grudge, or putting on a false show of anger with the intention of gaining wealth; obtaining the wealth constitutes a grave offense. Fourth, a fearful mind, either using threats and intimidation, or using teachings to intimidate, or taking wealth out of one's own fear. Fifth, constantly having the intention to steal others' belongings, always harboring the intention to scheme and seize. Sixth, deciding to take, having carefully considered in one's mind, the plan is complete, and success is certain. Committing the act constitutes an offense. Seventh, taking what is entrusted, either completely denying the return or returning only a portion. Eighth, taking by intimidation, referring to giving wealth because of showing fear and respect. Ninth, taking advantage of opportunities, similar to neglecting others for personal gain. Tenth, taking by relying on others, either relying on fame and prestige, or using eloquent words. Or relying on powerful people such as relatives and friends, borrowing the power of others to obtain wealth. Or using eloquent speech, relying on debate, using flowery words to entice, causing the other party to have unrealistic expectations, thereby obtaining wealth and profit. Using false words to deceive others to obtain wealth, calling what is illegal as legal, and what is legal as illegal, only to seek immediate benefits and deceive the masses. The above sutras prove the importance of mental intention. These principles are sufficient to serve as a barrier of protection. The 'four heavy objects of delusion' refers to properties worth five coins or more, as well as other miscellaneous items. The Sarvāstivāda Vinaya asks: Stealing five coins constitutes a grave offense, is this
何等之錢。答有三解。初云。依彼王舍國法用何等錢。準彼錢為限。二云。隨有佛法處用何等錢。即以為限。三又云。佛依王舍國盜五錢得死罪。依而結戒。今隨有佛法處。依國盜幾物斷死。即以為限。雖有三釋。論師以後義應是。然五錢之義。律論互釋不同。判罪宜通。攝護須急。故律云。下至草葉不盜。今諸師盛行多依十誦。彼云。盜五錢者古大銅錢得重。若盜小錢八十文。隨其盜處所用五錢入重。僧祇王無定法斷盜不定。當取瓶沙古法四錢三角結重。四分但云五錢。準此廢上律論以後為勝。縱四錢三角善見解之。亦同五錢。善見云。若堈中盜寶內手。取已出。離堈口得夷。又解。但離處得夷。未出堈口。法師曰。于戒律中宜應從急。又觀五事。處時新故等。是名律師。以此文證五錢為允。二以義門六句不同。一十誦伽論云。錢有貴賤時不妨。錢貴盜二入重。遇值賤時百千犯輕。二四分五分善見云。貴處盜物。賤處賣還依本盜處估價。三善見云。貴時盜得。賤時賣。若定罪者還依本時。上三句互反皆同得輕降也。四摩得伽中。取五千不犯重。數數取四錢數數作斷心。或不得物而入重。如四分。燒薶壞色教他等。五不滿五犯重。如四分眾多人遣一人盜五錢多人共分。或多人共盜通作一分。但使滿五一切同盜結重。或
【現代漢語翻譯】 現代漢語譯本 什麼是『何等之錢』（指盜戒中涉及的金額）？對此有三種解釋： 第一種說法是，依照當時的王舍城（Rājagṛha）的法律，『何等之錢』以當地通用的貨幣為標準。 第二種說法是，在有佛法流傳的地方，『何等之錢』以當地通用的貨幣為標準。 第三種說法是，佛陀依據王舍城的法律，盜竊五錢會被判處死罪，並以此制定戒律。那麼，現在在有佛法流傳的地方，盜竊多少財物會被判處死罪？以此為標準。 雖然有三種解釋，但論師認為第三種說法更合理。然而，關於『五錢』的定義，律藏和論藏的解釋各不相同。在判罪時，應該採取寬泛的解釋；在保護僧團財產時，則需要嚴格。因此，《律藏》中說，即使是盜竊一片草葉也是不允許的。現在許多法師普遍依據《十誦律》，其中說，盜竊五錢指的是古代的大銅錢，價值較高。如果盜竊小錢，則需要八十文。無論盜竊發生在何處，只要盜竊的財物價值相當於當地通用的五錢，就構成重罪。《僧祇律》和《王律》沒有明確的規定，因此判決盜竊罪的標準也不確定。應該參考瓶沙王（Bimbisāra）時代的古法，以四錢三角作為判處重罪的標準。《四分律》只說是五錢。按照這個標準，廢除之前的律藏和論藏，以後面的說法為準。即使按照《善見律毗婆沙》的解釋，四錢三角也相當於五錢。《善見律毗婆沙》中說，如果從甕（gāng）中盜取寶物，手伸進去取出后，離開甕口就算構成盜罪。另一種解釋是，只要離開原來的位置就算構成盜罪，即使沒有離開甕口。法師說，在戒律中應該從嚴處理。還要觀察五個方面，即地點、時間、新舊等。這就是所謂的律師。根據這些經文，五錢的標準是可信的。 第二，從義理上來說，有六種不同的情況： 第一種，《十誦律》和《伽論》中說，錢幣有貴賤之分，這不影響盜罪的成立。錢幣價值高時，盜竊兩錢也構成重罪；錢幣價值低時，盜竊成百上千也只犯輕罪。 第二種，《四分律》、《五分律》和《善見律毗婆沙》中說，在物價高的地方盜竊財物，在物價低的地方賣掉，定罪時按照盜竊發生地的物價來估算。 第三種，《善見律毗婆沙》中說，在物價高的時候盜竊，在物價低的時候賣掉，如果確定罪行，還是按照盜竊發生時的物價來計算。以上三種情況相互對立，都可能導致罪行減輕。 第四種，《摩得伽論》中說，盜取五千錢不犯重罪，但多次盜取四錢，每次都產生盜心，即使沒有得到財物也構成重罪。如《四分律》所說，燒燬、埋藏、改變顏色、教唆他人等。 第五種，盜竊不滿五錢也犯重罪。如《四分律》所說，許多人派遣一個人去盜竊五錢，然後大家一起分贓；或者許多人一起盜竊，總共盜竊五錢，大家共同承擔盜竊罪，只要盜竊總額達到五錢，所有參與盜竊的人都構成重罪。 或
【English Translation】 English version What is 『what kind of money』 (referring to the amount involved in the theft precept)? There are three explanations for this: The first explanation is that, according to the laws of Rājagṛha (王舍城) at that time, 『what kind of money』 is based on the local currency. The second explanation is that, in places where the Buddha's teachings are spread, 『what kind of money』 is based on the local currency. The third explanation is that, according to the laws of Rājagṛha, the Buddha established the precept that stealing five coins would be punishable by death. So, in places where the Buddha's teachings are spread, how much property would be punishable by death? This is the standard. Although there are three explanations, the commentator believes that the third explanation is more reasonable. However, the definition of 『five coins』 differs between the Vinaya (律藏) and the Abhidharma (論藏). When judging a crime, a broad interpretation should be adopted; when protecting the property of the Sangha (僧團), strictness is required. Therefore, the Vinaya says that even stealing a blade of grass is not allowed. Now, many Dharma masters commonly rely on the Daśabhāṇavāra-vinaya (十誦律), which says that stealing five coins refers to ancient large copper coins, which are of high value. If stealing small coins, eighty coins are required. Regardless of where the theft occurs, as long as the value of the stolen property is equivalent to five local coins, it constitutes a serious crime. The Mahāsāṃghika-vinaya (僧祇律) and the Royal Law do not have clear regulations, so the standard for judging theft is uncertain. The ancient law of King Bimbisāra (瓶沙王) should be referred to, with four coins and three corners as the standard for imposing a serious crime. The Dharmaguptaka-vinaya (四分律) only says five coins. According to this standard, the previous Vinaya and Abhidharma should be abolished, and the latter statement should prevail. Even according to the Samantapāsādikā (善見律毗婆沙)'s explanation, four coins and three corners are equivalent to five coins. The Samantapāsādikā says that if a treasure is stolen from a jar (堈, gāng), taking it out after reaching in constitutes theft. Another explanation is that as long as it is moved from its original location, it constitutes theft, even if it has not left the jar. The Dharma master said that the precepts should be strictly enforced. Five aspects should also be observed, namely, location, time, newness, etc. This is what is called a lawyer. According to these scriptures, the standard of five coins is credible. Secondly, in terms of meaning, there are six different situations: First, the Daśabhāṇavāra-vinaya and the Abhidharma-kośa (伽論) say that the value of coins varies, which does not affect the establishment of theft. When coins are of high value, stealing two coins constitutes a serious crime; when coins are of low value, stealing hundreds or thousands only constitutes a minor offense. Second, the Dharmaguptaka-vinaya, the Mahīśāsaka-vinaya (五分律), and the Samantapāsādikā say that if property is stolen in a place where prices are high and sold in a place where prices are low, the crime is determined according to the prices in the place where the theft occurred. Third, the Samantapāsādikā says that if something is stolen when prices are high and sold when prices are low, if the crime is determined, it is still calculated according to the prices at the time of the theft. The above three situations are mutually opposed and may all lead to a reduction in the crime. Fourth, the Matrika (摩得伽論) says that stealing five thousand coins does not constitute a serious crime, but repeatedly stealing four coins, each time with the intention to steal, constitutes a serious crime even if the property is not obtained. As the Dharmaguptaka-vinaya says, burning, burying, changing the color, instigating others, etc. Fifth, stealing less than five coins also constitutes a serious crime. As the Dharmaguptaka-vinaya says, if many people send one person to steal five coins, and then everyone shares the spoils; or if many people steal together, stealing a total of five coins, everyone jointly bears the crime of theft, as long as the total amount of theft reaches five coins, all those involved in the theft constitute a serious crime. Or
盜通五結輕。如十誦盜眾多人未分物者是。即如亡人輕物之類。六盜五人各一錢結重。如僧祇五人各以一錢遣一人守掌。若盜望守護人結。善見云。欲知盜相。如師徒四人互相教。共盜一人六錢。各得一波羅夷一偷蘭。自業不合教他業。但得一偷蘭。此義應知。五離本處。四分云。若牽挽埋藏隨為一事。方便不成並結偷蘭。五分物在地中作盜心得吉羅。掘地得提。捉物吉羅。動物偷蘭。離處方重。離處義十句分之。一文書成辨離處。如律師疏判以重入輕非法判用僧物之類。善見云。畫地作字。一頭時輕畫兩頭時重。二言教立者。善見若盜心唱云定是我地。地言生疑偷蘭。決定失心者重。若來問僧答同皆重。若共爭園田。違理判與違理判得。乃至口斷多端。偷夏唱大得物皆重。即如四分。若以言辭辯說誑惑而取。皆重。三移標相者。善見標一舉時偷蘭。舉二標時重(謂量地度)。乃至得一發一麥皆重。地深無價繩彈亦爾。四墮籌者。四分盜隱記數籌分物籌。致令缺少也。五異色者。十誦薩婆多雲。氈褥氍毹上有樹枝葉華。今從樹葉上盜牽至樹華上犯重。謂異本色故。或如借他衣缽。非理用損減他五錢。亦結重罪律云。若壞色故。六轉齒者。如十誦樗蒲移棋子等。五分蒲博賭物犯吉羅。七離處明不離處。如僧祇盜他牛馬未
作得想。雖舉四足不成重罪。八不離處明離處。如善見空靜處盜決得無疑。如擲杖空中必無不下故動即成重。九無離處辨離處。如四分盜他田宅。攻擊破村燒薶壞色。皆犯重等。十雜明離處。如空中吹物盜鳥曲弋斷流水注等。並不具述。廣如本疏。然盜戒相隱極難分了。若廣張體貌。徒盈卷軸。至於披撿取悟必繁。故略列犯緣粗知梗概。意存省事。知足憂心念道者緣境既局。少應清潔。若多眾務而欲高昇者。必羅盜網終無有出。何者由心懷勝劣倒想未傾。初果無學。方可營事。有心懷道者。細讀附事深思乃知。故善見云。戒律宜從急護。此第二重戒事相難解。不得不曲碎解釋其義理分別。汝當善思。論文如此。以準上列。猶恐不肖者謂繁。余心寔未言盡。約略如前故且削也。三明不犯中。四分云。與想取已有想糞掃想暫取想親厚意者皆無犯。律中具七法名親厚。一難作能作。二難與能與。三難忍能忍。四密事相告。五互相覆藏。六遭苦不捨。七貧賤不輕。如是七法人。能行者是善親友。準此量之。第三殺人戒犯緣具五。一是人．二人想．三起殺心．四興方便．五命斷。初緣人者。律云。從初識至后識而斷其命也(初識者。謂初識在胎。猶自疑滑是識所依。乃至命終最後一念。未舍執持。隨燸壞者是也)。其相易識。故
略述之。四分云。殺有二種。一者自殺。謂身現相。口贊死相。坑陷倚發。若安殺具。及以與藥等。二教他而殺。隨其前使。若教嘆教遣。使往來使重使展轉。使求男子教求男子。遣書教遣書等。並任方便。但令命終稱本期者。三性之中能教犯重。余如後篇。十誦不得自傷毀形。乃至斷指犯罪。伽論病人不欲起不欲舒。若起者當死。看病人強與食藥死者偷蘭。㿈未熟強破命終亦爾。不與食不治療因而死者亦偷蘭。薩婆多。比丘知星曆陰陽吉兇。由比丘語。征破異國殺害得財。皆犯盜殺二波羅夷。優婆塞例同。十誦為人作坑。人死重畜生死偷蘭。為畜作坑。畜死如律。人死吉羅。若本漫心隨境輕重。薩婆多。若為一人讚死。此人不解。邊人解用此法死者無犯。今多有人。自焚多有愚叢七眾。讚美其人。令生欣樂。並如律本結重。又如比丘被官刑戮膾子。因相從人。索手巾絹帛。以作籠頭絞繩等。亦有無知五眾。與者即名殺具。命終結重。僧祇父母被王法。比丘語典刑者乞其一刀。尋用語者亦重。五分四分。自殺者偷蘭。謂結其方便。不犯中。律云。若擲刀杖瓦石材木。誤著彼身而死。及扶抱病人而死。或以藥食。及以來往出入而死者。一切無害心不犯。故俗律云。過失殺人者以贖論(謂目所不見。心所不意共舉。重物乘
【現代漢語翻譯】 現代漢語譯本： 簡要敘述。《四分律》中說，殺人有兩種：一是自殺，指身體表現出（要自殺的）跡象，口中讚歎死亡，如挖坑設陷阱、懸掛頭髮（表示決心赴死），或者設定殺人工具，以及給予毒藥等。二是教唆他人殺人，根據之前的指使，無論是教唆讚歎、教唆派遣，使者往來、使者多次轉達，使人尋找男子（行兇）、教人尋找男子，派遣書信教唆等，都根據具體情況，只要導致對方死亡且符合原先的計劃，那麼在三種性質（貪嗔癡）中，能教唆者犯重罪。其他的如後面的篇章所述。《十誦律》不允許自己傷害或毀壞身體，甚至斷指也構成犯罪。《伽論》中說，病人不想起身也不想伸展身體，如果（看護人）強迫他起身，他就會死亡。看護人強行餵食藥物導致病人死亡，犯偷蘭罪。病人患有㿈病未成熟時強行刺破導致死亡也是如此。不給病人食物或不進行治療導致死亡，也犯偷蘭罪。《薩婆多論》中說，比丘如果懂得星象曆法、陰陽吉兇，因為比丘的言語，導致攻打異國並殺害（他人）而獲得錢財，都犯盜戒和殺戒兩種波羅夷罪。優婆塞（在家男居士）的例子相同。《十誦律》中說，為人挖坑，人死了犯重罪，牲畜死了犯偷蘭罪。為牲畜挖坑，牲畜死了按照（牲畜）的律法處理，人死了犯吉羅罪。如果原本是漫不經心的心態，則根據具體情況判斷罪行的輕重。《薩婆多論》中說，如果為某人讚美死亡，這個人不理解，但旁邊的人理解並用這種方法去死，則沒有罪。現在有很多人自焚，也有很多愚昧無知的七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）讚美這些人，使他們產生欣喜和快樂，都按照律本判為重罪。又如比丘被官府判處死刑，劊子手因為（比丘的）相貌而向隨從的人索要手巾絹帛，用來製作籠頭或絞繩等，也有無知的五眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞）給予（手巾絹帛），這就叫做殺人工具，（比丘）死亡則判為重罪。《僧祇律》中說，父母被王法判刑，比丘向典刑官請求一把刀，隨即用（這把刀）說話的人也犯重罪。《五分律》、《四分律》中說，自殺的人犯偷蘭罪，指的是促成自殺的方便行為。不犯（戒）的情況包括：律中說，如果投擲刀杖瓦石木頭，誤傷他人身體導致死亡，以及扶抱病人導致死亡，或者因為藥物食物，以及因為來往出入導致死亡，一切都沒有害人的心，因此不犯戒。所以世俗的法律說，過失殺人的人可以用贖罪來解決（指的是眼睛看不到，心裡沒有想到，共同舉起重物乘坐）。 （譯者註：四分律，佛教律藏，屬於法藏部；十誦律，佛教律藏，說一切有部所傳；伽論，佛教論書；薩婆多，即說一切有部；僧祇律，大眾部所傳；五分律，化地部所傳；波羅夷，佛教戒律中最重的罪名，犯此罪者會被逐出僧團；偷蘭，佛教戒律中的一種罪名，比波羅夷罪輕；吉羅，佛教戒律中最輕的罪名；比丘，受過具足戒的男性出家人；比丘尼，受過具足戒的女性出家人；式叉摩那，預備成為比丘尼的女性；沙彌，未受具足戒的男性出家人；沙彌尼，未受具足戒的女性出家人；優婆塞，在家男居士；優婆夷，在家女居士。）
【English Translation】 English version: A brief account. The 'Four-Part Vinaya' states that there are two types of killing: first, suicide, which refers to bodily manifestations (of intending to commit suicide), verbal praise of death, digging pits and setting traps, hanging hair (to show determination to die), or setting up killing tools, and giving poison, etc. Second, instigating others to kill, according to the previous instructions, whether it is instigating praise, instigating dispatch, messengers coming and going, messengers relaying multiple times, causing people to seek men (to commit the act), teaching people to seek men, sending letters of instigation, etc., all according to the specific circumstances, as long as it leads to the death of the other party and conforms to the original plan, then among the three natures (greed, anger, and ignorance), the one who can instigate commits a serious offense. Others are as described in later chapters. The 'Ten Recitation Vinaya' does not allow one to harm or destroy one's body, and even cutting off a finger constitutes an offense. The 'Gama Shastra' says that a patient does not want to get up or stretch his body, and if (the caregiver) forces him to get up, he will die. If the caregiver forcibly feeds medicine to the patient, causing the patient to die, he commits a thullakaccaaya offense. Forcibly breaking a patient's boil before it is ripe, resulting in death, is also the same. Not giving the patient food or not providing treatment, resulting in death, also constitutes a thullakaccaaya offense. The 'Sarvastivada Vinaya' states that if a Bhikkhu understands astrology, calendars, yin and yang, and auspicious and inauspicious omens, and because of the Bhikkhu's words, leads to attacking foreign countries and killing (others) to obtain wealth, he commits both theft and killing, both of which are parajika offenses. The example of a Upasaka (male lay devotee) is the same. The 'Ten Recitation Vinaya' states that digging a pit for someone, and the person dies, constitutes a serious offense; if an animal dies, it constitutes a thullakaccaaya offense. Digging a pit for an animal, and the animal dies, is dealt with according to the (animal) law; if a person dies, it constitutes a dukkhata offense. If the original intention was careless, then the severity of the offense is judged according to the specific circumstances. The 'Sarvastivada Vinaya' states that if one praises death for someone, and that person does not understand, but a person nearby understands and uses this method to die, then there is no offense. Now there are many people who self-immolate, and there are also many ignorant members of the seven assemblies (Bhikkhu, Bhikkhuni, Sikkhamana, Sramanera, Sramanerika, Upasaka, Upasika) who praise these people, causing them to feel joy and happiness, all of which are judged as serious offenses according to the Vinaya. Furthermore, if a Bhikkhu is sentenced to death by the government, and the executioner asks the people accompanying (the Bhikkhu) for hand towels and silk fabrics because of (the Bhikkhu's) appearance, to make a halter or noose, etc., and there are also ignorant members of the five assemblies (Bhikkhu, Bhikkhuni, Sramanera, Sramanerika, Upasaka) who give (hand towels and silk fabrics), this is called a killing tool, and (the Bhikkhu's) death is judged as a serious offense. The 'Mahasanghika Vinaya' states that if the parents are sentenced by the king's law, and the Bhikkhu asks the executioner for a knife, and immediately uses (this knife) to speak, he also commits a serious offense. The 'Five-Part Vinaya' and 'Four-Part Vinaya' state that a person who commits suicide commits a thullakaccaaya offense, which refers to facilitating the act of suicide. Situations that do not constitute an offense include: the Vinaya states that if one throws a knife, staff, tile, stone, or wood, and accidentally injures another person's body, resulting in death, or if one supports a patient, resulting in death, or because of medicine or food, or because of coming and going, resulting in death, all without the intention to harm, therefore there is no offense. Therefore, secular law says that a person who commits manslaughter can be resolved by atonement (referring to not seeing with the eyes, not thinking in the heart, jointly lifting heavy objects and riding). (Translator's note: Four-Part Vinaya: a Buddhist Vinaya Pitaka, belonging to the Dharmaguptaka school; Ten Recitation Vinaya: a Buddhist Vinaya Pitaka, transmitted by the Sarvastivada school; Gama Shastra: a Buddhist treatise; Sarvastivada: i.e., the Sarvastivada school; Mahasanghika Vinaya: transmitted by the Mahasanghika school; Five-Part Vinaya: transmitted by the Mahisasaka school; Parajika: the most serious offense in Buddhist precepts, those who commit this offense will be expelled from the Sangha; Thullakaccaaya: a type of offense in Buddhist precepts, lighter than parajika; Dukkata: the lightest offense in Buddhist precepts; Bhikkhu: a male monastic who has received full ordination; Bhikkhuni: a female monastic who has received full ordination; Sikkhamana: a female preparing to become a Bhikkhuni; Sramanera: a male monastic who has not received full ordination; Sramanerika: a female monastic who has not received full ordination; Upasaka: a male lay devotee; Upasika: a female lay devotee.)
高履危之類)。第四大妄語戒具九緣。一對境是人。二人想。三境虛。四自知境虛。五有誑他心。六說過人法。七自言已證。八言章了。九前人解。四分十誦多論云。從得不凈觀已上至四果來。若云我得皆犯重。若現身相前人不疑同重。疑則偷蘭。十誦云。問此不凈等是近小法。何以犯重。答是甘露初門。一切聖人由之而入。又四分云。天龍鬼神來供養我。等亦同犯重。又云。欲向此說。乃向彼說。一切皆重。摩得伽云。自稱是佛天人師等偷蘭。余如戒本疏說。不犯中律云。自知有得不凈觀。若向同意大比丘說。若戲笑若疾疾說屏處獨說。欲說此而錯說彼。等皆不犯重而犯吉羅。以非言說之儀軌故也。
四分律刪繁補闕行事鈔卷中(終)
四分律刪繁補闕行事鈔卷中(二)
僧殘篇中。故失精戒第一。此戒人之喜犯故在初也。多論三義故佛制此戒。一為令正法久住故。二欲止誹謗故。三欲生天龍善神信敬心故。四部律中。佛並訶責言。云何以此不凈手受人信施。具三緣。一標心作究竟意。二方便動轉(律中有六種。一內色。謂受色。二外色。謂不受色。三內外色。二色中間。四水中逆水順水。五風中同水法。六空者自空動身乃至余境地)。三體分盈流便犯。五分睡時不凈出。若覺發心身動偷蘭。身
不動而心動者吉羅。善見云。若手捉根。而睡擬出精者。眠中若出僧殘。律中開夢出者不犯。若亂意睡眠有五過失。一者惡夢。二者諸天不護。三心不入法。四不思明相。五喜出精。五分得五吉羅。以夢故不犯殘也。律不犯中。若夢中失。覺已恐污身衣故。以弊物及手捺棄。若欲想出。若見好色不觸而失。若行時自觸兩髀而失。若觸衣而失。若浴時失。若手措摩而失。如是一切不作出精意。而自出者無犯。十誦擔重遠行。騎乘筋節斷解。便有種種精出。善見云。精遍身中故。伽論中。故出他精偷蘭。為他作境界也。摩觸女人戒第二。多論六義。一者出家之人。飄然無所依止。今制此戒。與之作伴有所依帖故。二為息斗諍。此是諍競根本故。三為息疑嫌。不但為捉而已。謂作大惡故。四為斷大惡之原。禁微防著故。五為護正念。若觸女人必失正念故。六比丘出家。理應超絕塵染。棲心累外為世軌則。若觸女人。則喪世人崇敬心故。具五緣成犯。一人女。二人女想。三有染心。四身相觸。五著便結犯。初明人女者。律本云。四種女人。如淫戒中。有淫心者愛染污心。身者從發至足也。言相觸者有三種。初比丘往觸無衣覺女。睡眠新死少分壞者。但使往觸著。不問受樂不受樂。皆犯僧殘。二者女來觸比丘。不必須淫心。而比
【現代漢語翻譯】 現代漢語譯本： 『不動而心動者吉羅』：指雖然身體沒有動，但內心產生了性衝動，這屬於吉羅罪（輕罪）。 《善見律毗婆沙》中說：如果手抓著性根，並且在睡眠中想要射精，如果在睡眠中射精，則構成僧殘罪（重罪）。但律中開許，在夢中射精不構成犯罪。 如果心神散亂地睡眠，會有五種過失：一是做惡夢；二是諸天不守護；三是心不能入于佛法；四是不能思照明相；五是容易射精。具備這五種情況，則會得到五種吉羅罪。因為是夢中射精，所以不構成僧殘罪。 律中不構成犯罪的情況：如果在夢中遺精，醒來后害怕弄髒身體和衣服，因此用破布或手按住並丟棄；如果因為性慾而射精；如果看到美好的色相，沒有觸控就射精；如果行走時自己碰到兩腿之間而射精；如果碰到衣服而射精；如果在洗澡時射精；如果用手觸控摩擦而射精。像這些情況，只要沒有故意射精的意圖，而是自然射出的，都不構成犯罪。 《十誦律》中說，挑著重擔遠行，或者騎馬，導致筋骨斷裂，就會有各種精液流出。《善見律毗婆沙》中說，精液遍佈全身。 《伽論》中說，故意使他人射精，構成偷蘭遮罪（中等罪），因為這是為他人制造性行為的條件。 關於摩觸女人戒（戒律第二條）：《多論》中有六種意義：一是出家之人，飄然無所依止，現在制定這條戒律，是爲了給他們提供依靠；二是為息滅鬥爭，因為這是鬥爭的根本；三是為息滅疑惑和嫌隙，不僅僅是觸控而已，而是認為做了大惡；四是為斷絕大惡的根源，禁止細微之處，防止發展成大惡；五是為守護正念，如果觸控女人，必定會失去正念；六是比丘出家，理應超越世俗塵染，將心安住在世俗之外，作為世人的榜樣和法則，如果觸控女人，就會喪失世人的崇敬之心。 構成犯戒需要具備五個條件：一是對方是女人；二是認為是女人；三是有染污心；四是身體互相接觸；五是感到快樂，這樣就構成犯戒。 首先說明『人女』：律本中說，有四種女人，如同淫戒中所說。『有淫心者』指有愛染污心。『身』指從頭髮到腳。『相觸』有三種情況：一是比丘主動去觸控沒有穿衣服的、正在睡覺的、新死的、部分腐爛的女人，只要觸控到，不論是否感受到快樂，都構成僧殘罪；二是女人來觸控比丘，不一定需要淫心，但是如果比丘感到快樂，也構成僧殘罪。
【English Translation】 English version: 'Moving without moving the mind is Dukkhata': This refers to a situation where the body is not moving, but sexual arousal arises in the mind, which constitutes a Dukkhata offense (minor offense). The Samantapasadika says: 'If one holds the root (sexual organ) and intends to ejaculate while sleeping, if ejaculation occurs during sleep, it constitutes a Sanghadisesa offense (serious offense). However, the Vinaya allows that ejaculation in a dream does not constitute an offense.' If one sleeps with a distracted mind, there are five faults: first, having bad dreams; second, not being protected by the devas (gods); third, the mind not entering the Dharma; fourth, not contemplating the bright signs; fifth, being prone to ejaculation. Having these five conditions leads to five Dukkhata offenses. Because it is ejaculation in a dream, it does not constitute a Sanghadisesa offense. Situations where it does not constitute an offense according to the Vinaya: If one has a nocturnal emission in a dream, and upon waking, fears soiling the body and clothes, and therefore uses a rag or hand to press down and discard it; if ejaculation occurs due to sexual desire; if one sees a beautiful form and ejaculates without touching; if one accidentally touches between the thighs while walking and ejaculates; if one ejaculates by touching clothing; if one ejaculates while bathing; if one ejaculates by touching and rubbing with the hand. In these cases, if there is no intention to ejaculate, but it occurs naturally, it does not constitute an offense. The Dasavargika-vinaya says that carrying heavy loads on long journeys or riding horses can cause muscle and joint strain, leading to various emissions of semen. The Samantapasadika says that semen is present throughout the body. The Gama-vinaya says that intentionally causing another person to ejaculate constitutes a Thullananda offense (moderate offense), because it creates the conditions for sexual activity for another person. Regarding the precept against touching a woman (the second precept): The Abhidharma-mahāvibhāṣā-śāstra has six meanings: first, monks are homeless and without support, so this precept is established to provide them with a basis of support; second, to extinguish disputes, because this is the root of disputes; third, to extinguish doubts and suspicions, because it is not just touching, but considered a great evil; fourth, to cut off the source of great evil, prohibiting the slightest thing to prevent it from developing into great evil; fifth, to protect right mindfulness, because touching a woman will inevitably lead to loss of right mindfulness; sixth, monks have left home and should transcend worldly defilements, settling their minds outside of worldly attachments, serving as a model and rule for the world. If a monk touches a woman, he will lose the respect of the world. Five conditions are required for committing an offense: first, the other person is a woman; second, one perceives her as a woman; third, there is a defiled mind; fourth, there is physical contact; fifth, there is enjoyment, thus constituting an offense. First, clarifying 'human woman': The Vinaya text says that there are four types of women, as mentioned in the precept against sexual intercourse. 'Having a lustful mind' refers to having a mind defiled by love and attachment. 'Body' refers to from head to foot. 'Contact' has three situations: first, a monk actively touches a naked, sleeping, newly deceased, or partially decayed woman. As long as there is contact, regardless of whether pleasure is felt, it constitutes a Sanghadisesa offense; second, a woman touches a monk, not necessarily requiring lustful intent, but if the monk feels pleasure, it also constitutes a Sanghadisesa offense.
丘要須動身。受樂者犯殘。此律文不了。今準十誦言犯僧殘。若不動身而受樂者。此律吉羅。若先有染心於前女。后女來觸比丘。不動而受樂者偷蘭。遮動則犯殘。如上並據二俱無衣以言。若互有衣者犯偷蘭。二俱有衣犯吉羅。若以二形身相觸偷蘭。此又律文不了。如十誦伽論。意在女者僧殘。在男者偷蘭。律中若欲心觸男子。或衣缽坐具。乃至自觸身。一切吉羅。善見若以發發相觸。爪爪相觸悉偷蘭。以無覺能觸故。覺境不覺應作四句。十誦比丘及女人。身根互壞相觸皆蘭。若以爪齒毛瘡無肉骨。觸女身偷蘭。若依四分戒本。若捉髮者殘。謂以覺觸不覺也。僧祇律中。若觸畜生女者一切吉羅。非人女亦爾。謂無淫心。十誦若觸不能女男身者俱蘭。僧祇意謂男子黃門而是女人觸者殘。謂前有方便心后稱本境。善見云。相觸得五罪。謂夷殘蘭吉。指觸故波逸提。不犯中律云。若有所取與相觸。或戲笑若相解時。相觸一切不犯。非不犯餘罪。僧祇若共女人捉物。咒愿捉器。行食捉繩頭尾。捉杖竹木。皆非威儀。有欲心者吉羅。欲心動物及以器繩。或濽水著女皆偷蘭。若母等近親。久別相見。抱捉比丘者。當正念住不犯。十誦若母女姊妹。為病患及水火刀兵深坑惡獸難救者無犯。但無染心。若為水所沒開比丘手捉。雖淫心起
【現代漢語翻譯】 現代漢語譯本： 如果丘要須（比丘）動身，並且享受其中的快樂，就犯僧殘罪（Sanghādisesa，僅次於波羅夷的重罪）。這條戒律條文沒有明確說明。現在根據《十誦律》的說法，犯僧殘罪。如果身體沒有動，但享受了其中的快樂，就犯吉羅罪（Dukkata，一種輕罪）。如果先前對比丘接觸的女子有染污心，後來女子來觸碰比丘，比丘身體不動而享受快樂，就犯偷蘭罪（Thullaccaya，一種中等罪）。如果阻止身體的移動，就犯僧殘罪。以上都是基於雙方都沒有穿衣服的情況來說的。如果雙方都有穿衣服，就犯偷蘭罪。如果雙方都穿了衣服，就犯吉羅罪。如果用二形（指男女兩性）的身體互相接觸，犯偷蘭罪。這條戒律條文也沒有明確說明。根據《十誦律·伽論》的說法，如果意念在女子身上，就犯僧殘罪；如果意念在男子身上，就犯偷蘭罪。戒律中，如果以欲心觸碰男子，或者衣缽、坐具，乃至自己觸碰自己的身體，都犯吉羅罪。《善見律毗婆沙》中說，如果用頭髮和頭髮互相接觸，指甲和指甲互相接觸，都犯偷蘭罪，因為沒有覺知能力去觸碰的緣故。覺知境界和不覺知境界應該作四句分析。《十誦律》中，比丘和女人，如果身根互相損壞而接觸，都犯偷蘭罪。如果用指甲、牙齒、毛髮、瘡等沒有肉骨的部分觸碰女人的身體，犯偷蘭罪。如果依據《四分律戒本》，如果捉女人的頭髮，犯僧殘罪，指的是以覺知去觸碰不覺知。《僧祇律》中，如果觸碰畜生女，都犯吉羅罪。觸碰非人女也是一樣，指的是沒有淫心。《十誦律》中，如果觸碰不能行淫的女人或男人的身體，都犯偷蘭罪。《僧祇律》的意思是，男子是黃門（太監），而女人觸碰他，犯僧殘罪，指的是先前有方便心，後來稱合本境。《善見律毗婆沙》中說，互相接觸會得到五種罪，即波羅夷罪（Parajika，斷頭罪），僧殘罪，偷蘭罪，吉羅罪。用手指觸碰，犯波逸提罪（Pacittiya，一種輕罪）。不犯的情況在戒律中說，如果有所取與而互相接觸，或者戲笑，或者解開衣物時互相接觸，一切都不犯。這裡說的不犯，指的是不犯以上這些罪，但可能犯其他罪。《僧祇律》中，如果和女人一起拿東西，咒愿，拿器物，行食，拿繩子的頭尾，拿枴杖、竹木，都不是威儀。如果有欲心，犯吉羅罪。有欲心去移動動物以及器物、繩子，或者潛入水中接觸女人，都犯偷蘭罪。如果是母親等近親，很久不見而擁抱比丘，應當正念安住，不犯戒。《十誦律》中，如果是母親、女兒、姐妹，爲了救治病人，或者避免水災、火災、刀兵、深坑、惡獸等危難，可以接觸，沒有罪過，但不能有染污心。如果被水淹沒，打開比丘的手去抓，即使淫心生起，也不犯戒。
【English Translation】 English version: If a Bhikkhu moves his body and enjoys the pleasure, he commits a Sanghādisesa (a serious offense second only to Parajika). This rule is not clearly stated in the text. Now, according to the Ten Recitations Vinaya (Dasa-bhāṇavāra), it is a Sanghādisesa offense. If the body does not move but the pleasure is enjoyed, it is a Dukkata (a minor offense). If there was prior defiled intention towards the woman who touches the Bhikkhu, and later the woman touches the Bhikkhu, and the Bhikkhu does not move his body but enjoys the pleasure, it is a Thullaccaya (a moderate offense). If the movement of the body is prevented, it is a Sanghādisesa offense. The above is based on the situation where both parties have no clothes on. If both parties have clothes on, it is a Thullaccaya offense. If both parties have clothes on, it is a Dukkata offense. If bodies with two forms (referring to male and female) touch each other, it is a Thullaccaya offense. This rule is also not clearly stated in the text. According to the Ten Recitations Vinaya's Gāthā section, if the intention is on the woman, it is a Sanghādisesa offense; if the intention is on the man, it is a Thullaccaya offense. In the Vinaya, if a man is touched with lustful intention, or his robe, seat, or even touching one's own body, it is all a Dukkata offense. The Samantapāsādikā (a commentary on the Vinaya) says that if hair touches hair, or nails touch nails, it is all a Thullaccaya offense, because there is no awareness to touch. The realm of awareness and non-awareness should be analyzed in four categories. In the Ten Recitations Vinaya, if a Bhikkhu and a woman, whose sense organs are damaged, touch each other, it is all a Thullaccaya offense. If nails, teeth, hair, sores without flesh and bone touch a woman's body, it is a Thullaccaya offense. According to the Four-Part Vinaya (Dharmaguptaka Vinaya) precepts, if one grabs a woman's hair, it is a Sanghādisesa offense, referring to touching the unaware with awareness. In the Mahāsāṃghika Vinaya, if one touches a female animal, it is all a Dukkata offense. Touching a non-human female is the same, referring to the absence of lustful intention. In the Ten Recitations Vinaya, if one touches a woman or man who cannot engage in sexual activity, it is all a Thullaccaya offense. The Mahāsāṃghika Vinaya means that if a man is a eunuch (Hermaphrodite), and a woman touches him, it is a Sanghādisesa offense, referring to having a preliminary intention and later conforming to the actual situation. The Samantapāsādikā says that mutual contact can result in five offenses, namely Parajika, Sanghādisesa, Thullaccaya, and Dukkata. Touching with a finger is a Pacittiya (a minor offense). Non-offenses are stated in the Vinaya: if there is giving and receiving and mutual contact, or joking, or mutual contact when undressing, all are non-offenses. The non-offenses mentioned here refer to not committing the above offenses, but other offenses may be committed. In the Mahāsāṃghika Vinaya, if one holds an object with a woman, offers blessings, holds a vessel, distributes food, holds the ends of a rope, holds a staff or bamboo, all are not proper conduct. If there is lustful intention, it is a Dukkata offense. Having lustful intention to move animals, objects, or ropes, or submerging in water and touching a woman, it is all a Thullaccaya offense. If it is a close relative such as a mother, who has not been seen for a long time, and she embraces the Bhikkhu, one should maintain mindfulness and not commit an offense. In the Ten Recitations Vinaya, if it is a mother, daughter, or sister, for the sake of treating a patient, or avoiding disasters such as floods, fires, weapons, deep pits, or dangerous animals, contact is allowed without offense, but there must be no defiled intention. If one is submerged in water and opens the Bhikkhu's hand to grab, even if lustful intention arises, there is no offense.
。但捉一處莫放。到岸不應故觸得殘。若女人寫水注比丘手。水流不斷于女。生淫心偷蘭。僧祇若城門道迮。逢女人鬧者。要待希已便過。若女人有所須。令凈人與。無者持著床幾上語言取之。若擔重不舉。倩比丘者。旁無凈人。比丘為舉著高處。令自擔之。若乞食時。有端正女持食來。比丘若起淫心者。放缽著地。令餘人授受之。準此若就女人取針線瓶盂等物。恐搪觸者。當語著地。然後比丘自取。余並例知。十誦四分。開處猶多。若據僧祇。水溺難緣至死不開。須知急緩之意。過集積增莫不由此。與女人粗語戒第三。七緣成犯。謂人女。人女想。有染心。粗語。粗語想。六言章了了。七前人知解。伽論比丘性好粗語偷蘭。律中人女者。要有所了知解淫慾語也。粗惡語者。非梵行也。未必言聲相有粗丑。號為粗惡不防。涉于善事而意表于淫慾。故律云。若復作余語者。如律云。因消蘇著赤衣時。女形露便言消蘇好不。若女情相領。律結僧殘。若不解者。如僧祇云。比丘見女人新染衣著形露。比丘言大赤好。女人云。新染故爾。比丘生疑白佛。佛令一比丘問女。女具如前答。佛言義味俱解僧殘。四分解語不解義偷蘭。此但論染心向女粗語。若準五分。具有彼此互向粗語犯。下嘆身戒亦同。律中不犯者。為女說不凈惡露
【現代漢語翻譯】 現代漢語譯本 要抓住一個地方就不要放手。到了岸邊，不應該故意觸碰殘餘的東西。如果女人用水壺往比丘（bhiksu，佛教出家男眾）手上倒水，水流不斷地流向女人，（比丘）生起淫心，犯偷蘭罪（sthulatyaya，一種罪名）。《僧祇律》（Mahasamghika Vinaya）中說，如果城門道路狹窄，遇到吵鬧的女人，要等她們過去後再通過。如果女人有什麼需要的，讓凈人（kappiya-karaka，負責處理僧團雜務的在家信徒）給她。如果沒有凈人，就把東西放在床或幾案上，告訴她自己拿。如果擔子太重舉不起來，請比丘幫忙，旁邊又沒有凈人，比丘可以幫忙舉到高處，讓她自己擔起來。如果乞食的時候，有端莊美麗的女人拿著食物來，比丘如果生起淫心，就把缽放在地上，讓其他人來接受食物。依照這個原則，如果向女人拿針線、瓶子等東西，恐怕會碰到，應當說『放在地上』，然後比丘自己去拿。其餘的都可以依此類推。《十誦律》（Dasa-bhana-vinaya）、《四分律》（Dharmaguptaka Vinaya）中，開許的情況更多。如果按照《僧祇律》，即使是水溺、遇到危難等緊急情況，直到死亡也不會開許（與女人接觸）。要知道緊急和緩慢的意義。過多的聚集和增長，沒有不是由此而來的。 與女人說粗語戒第三，七種因緣構成犯戒。所謂人、女人、認為是女人、有染污心、粗語、認為是粗語、六種語言表達清楚、第七是對方理解。伽論（Kathina，一種佛教儀式）中說，比丘天性喜歡說粗語，犯偷蘭罪。律中說的人女，要是能理解淫慾之語。粗惡語，不是梵行（brahmacarya，清凈的行為）。不一定聲音粗大醜陋才叫做粗惡，只要不涉及善事，而意思表達淫慾，所以律中說，如果說了其他的話，如律中說，因為（女人）穿紅色衣服露出身體，就說『消蘇（ghrta-sesa，酥油殘渣）好不好』。如果女人情意相通，律判僧殘（samghavasesa，僅次於波羅夷的重罪）。如果女人不理解，如《僧祇律》中說，比丘看見女人新染的衣服，身體顯露出來，比丘說『大紅色真好』，女人說『新染的所以這樣』，比丘生疑稟告佛陀。佛陀讓一個比丘問那個女人，女人完全像之前那樣回答。佛說，意義和言語都理解，判僧殘罪。四分律說，理解言語不理解意義，判偷蘭罪。這裡只是討論有染污心向女人說粗語。如果按照《五分律》（Mahisasaka Vinaya），彼此互相說粗語都犯戒。下面的嘆身戒也相同。律中不犯戒的情況是，為女人說不凈、惡露（asubha，不凈觀的對象）
【English Translation】 English version One should seize a place and not let go. Upon reaching the shore, one should not deliberately touch the remnants. If a woman pours water from a water pot onto a bhiksu's (Buddhist monk) hand, and the water flows continuously towards the woman, and (the bhiksu) develops lustful thoughts, he commits a sthulatyaya (a type of offense). The Mahasamghika Vinaya states that if the city gate road is narrow and one encounters noisy women, one should wait for them to pass before proceeding. If a woman needs something, let a kappiya-karaka (a lay attendant who handles monastic affairs) give it to her. If there is no kappiya-karaka, place the item on a bed or table and tell her to take it herself. If a load is too heavy to lift and a bhiksu is asked for help, and there is no kappiya-karaka nearby, the bhiksu can help lift it to a high place so she can carry it herself. If, during alms-round, a beautiful woman brings food, and the bhiksu develops lustful thoughts, he should place his bowl on the ground and have someone else receive the food. According to this principle, if taking needles, thread, bottles, or other items from a woman, fearing contact, one should say, 'Place it on the ground,' and then the bhiksu can take it himself. The rest can be understood similarly. The Dasa-bhana-vinaya and Dharmaguptaka Vinaya have even more allowances. According to the Mahasamghika Vinaya, even in emergencies such as drowning or encountering danger, until death, contact with a woman is not allowed. One must understand the meaning of urgency and slowness. Excessive accumulation and increase all arise from this. The third precept regarding coarse language towards women: seven conditions constitute an offense. These are: a person, a woman, the perception of a woman, a defiled mind, coarse language, the perception of coarse language, clear expression of the six types of language, and seventh, the other person's understanding. The Kathina states that a bhiksu who is naturally fond of coarse language commits a sthulatyaya. The 'woman' in the precept refers to someone who can understand language related to sexual desire. Coarse language is not brahmacarya (pure conduct). It is not necessarily that a loud or ugly voice is considered coarse; as long as it does not involve virtuous matters and the meaning expresses sexual desire, the Vinaya states that if other words are spoken, such as, because (a woman) is wearing red clothes and her body is exposed, saying 'Is the ghrta-sesa (butter residue) good?' If the woman understands the intention, the Vinaya prescribes a samghavasesa (a serious offense second only to parajika). If the woman does not understand, as the Mahasamghika Vinaya states, if a bhiksu sees a woman wearing newly dyed clothes and her body is exposed, and the bhiksu says, 'The bright red color is very good,' and the woman says, 'It's because it's newly dyed,' and the bhiksu becomes suspicious and reports it to the Buddha. The Buddha has a bhiksu ask the woman, and the woman answers exactly as before. The Buddha says, 'If both the meaning and the words are understood, it is a samghavasesa offense.' The Dharmaguptaka Vinaya states that understanding the words but not the meaning is a sthulatyaya offense. This only discusses speaking coarse language to a woman with a defiled mind. According to the Mahisasaka Vinaya, both parties speaking coarse language to each other is an offense. The following precept regarding praising the body is the same. Situations where it is not an offense according to the Vinaya include speaking to a woman about impurity and foulness (asubha, objects of contemplation on impurity).
觀九瘡九孔九入九漏九流。而彼女謂為說粗語。若說毗尼時言次及此。若說經受經。若二人同受。若彼問此答。若同誦若錯說。但無慾心一切無犯。向女嘆身索供戒第四。論犯七緣。一人女。二人女想。三內有染心。四嘆身說粗語。五粗語想。六七同前戒。律云。嘆身者。端正好顏色大姓出家持戒修善法行十二頭陀等。不索淫慾供養者偷蘭。說欲並自嘆者僧殘。若直說粗語犯前戒。不犯中。若為女人說法。及說毗尼時言次相及。而女謂自嘆身並無犯。媒人戒第五。六緣成犯。一是人男女。二人想。三為媒嫁事。四媒嫁想。五言辭了了。六受語往還報便犯。律文。要三時具者方結僧殘。一謂受語。二往彼陳說。三還報知。若具二者結偷蘭遮。具一時者結突吉羅。若受語往彼說。而言已嫁若死若賊將去者偷蘭。若言癩病等還報者僧殘(以後得媒嫁故)。除二道已媒余身份者偷蘭。若媒人男畜生等並吉羅。五分不許而報偷蘭。十誦不能男女若道合一道女石女等一切偷蘭。此律中。諸比丘白二羯磨。差人媒嫁一切僧殘。今知事白僧。媒娶凈人供給婚具。問僧同和一切僧殘。若用僧物同俱犯重。僧祇為他求好馬種和合故偷蘭。余畜吉羅。五分若為男長倩女使偷蘭(恐后和合)。為女倩男亦爾。十誦伽論云。若指腹為媒。及自媒者
偷蘭。四分媒法以語書指印遣使。但情相領。參互作句皆犯。若比丘持地書往。不看者。及為白衣作余使並吉羅。僧祇勸歸婦早還者偷蘭。律不犯中。若男女先已通后離別。還和合者開不犯。十誦云。作券書言非我婦。猶故未唱出者偷蘭。若婦禮已斷不復來往。而和合者僧殘。律中開持書者。若為父母及信心精進優婆塞病。若在獄系。及為佛法僧事病比丘事等。看書持往不犯。無主僧不處分。過量房戒第六。具有五過。一須人經營妨修道業。二多論云。長己貪結壞少欲知足故。三處處乞覓。惱亂人非人二趣。不生信敬壞滅正法。令不久住故。四專任自由不乞處分。容障僧事多惱亂故。五或自損行。違其慈道。壞梵行故。六緣成犯。一無主。二為己。三自乞求。四過量不處分。五過量不處分想。六房成結犯。薩婆多雲。末後二摶泥未竟輕蘭。餘一摶在重蘭。善見云。若留一摶泥在後當成蘭。決罷心者僧殘。僧祇瓦木板石灰泥草覆。乃至最後一把草覆竟即殘。若自受用皆吉羅。房生若死休道施僧乃可受用。律中若作此房。先知無妨難已。然後來僧中乞法。若不可信。一切僧共往看之。若可信者即當聽作。善見云。無妨難地處平治如鼓面。后至僧中乞。長六搩手廣四搩手已下。不須乞處分。四分云。長佛十二搩手內廣七搩手
【現代漢語翻譯】 現代漢語譯本 『偷蘭』（Sthullatyaya，一種罪名）。《四分律》中，通過媒人、書信、手指表示、印章、派遣使者等方式，只要雙方情投意合，互相串通約定，都犯『偷蘭』罪。如果比丘拿著地契前往，但不看內容，以及為在家居士做其他使者，都犯『吉羅』（Dukkata，一種輕罪）。《僧祇律》中，勸說已婚婦女早日回家，犯『偷蘭』罪。律中不犯的情況是，如果男女先前已經發生關係，後來離別，又重新和好，則允許不犯。《十誦律》說，如果寫下字據說不是我的妻子，但還沒有公開宣佈，犯『偷蘭』罪。如果夫妻禮儀已斷絕，不再來往，而又和好，犯『僧殘』（Sanghavasesa，一種重罪）。律中允許持書的情況是，如果爲了父母以及有信心、精進的優婆塞生病，或者被關在監獄，以及爲了佛法僧事、生病的比丘等，看書、持書前往，不犯。沒有僧眾做主，不經過處分，超過限量的房舍，犯第六條戒律，具有五種過失：一是需要人經營，妨礙修道事業；二是多生事端，增長自己的貪慾，破壞少欲知足；三是到處乞求，惱亂人和非人兩類眾生，不生起信心和恭敬，破壞滅除正法，使正法不能長久住世；四是專斷自由，不乞求處分，容易阻礙僧事，多生惱亂；五是或者自己損害修行，違背慈悲之道，破壞梵行。六是因緣具足而犯戒：一、沒有主人；二、爲了自己；三、自己乞求；四、超過限量，沒有經過處分；五、認為超過限量，沒有經過處分；六、房舍建成，結罪犯戒。《薩婆多論》說，最後兩團泥沒有完成，犯輕『偷蘭』罪，剩下一團泥，犯重『偷蘭』罪。《善見律毗婆沙》說，如果留下一團泥在後面，應當犯『偷蘭』罪，決定停止建造，犯『僧殘』罪。《僧祇律》中，瓦片、木板、石頭、灰泥、草覆蓋，乃至最後一把草覆蓋完成，就犯『僧殘』罪。如果自己受用，都犯『吉羅』罪。律中如果建造這樣的房舍，先知道沒有妨礙困難，然後來僧眾中乞求許可，如果不可信，一切僧眾共同前往察看，如果可信，就應當允許建造。《善見律毗婆沙》說，沒有妨礙困難的土地，平整如鼓面，後來到僧眾中乞求許可，長六『搩手』（vidatthi，約20-25釐米）寬四『搩手』以下，不需要乞求處分。《四分律》說，長度在佛十二『搩手』內，寬度七『搩手』。
【English Translation】 English version 'Sthullatyaya' (a type of offense). In the 'Dharmaguptaka-vinaya', using matchmakers, letters, finger gestures, seals, or sending messengers, as long as the feelings are mutual and they conspire together, all constitute the offense of 'Sthullatyaya'. If a Bhikshu carries a land deed without reading it, or acts as a messenger for a layperson, they commit the offense of 'Dukkata' (a minor offense). In the 'Mahasanghika-vinaya', advising a married woman to return home early constitutes the offense of 'Sthullatyaya'. The exception in the Vinaya is that if a man and woman have had a relationship, then separated, and later reconcile, it is permissible not to be considered an offense. The 'Sarvastivada-vinaya' says that if one writes a document stating 'not my wife', but has not yet publicly announced it, it constitutes the offense of 'Sthullatyaya'. If the marital rites have been severed and there is no longer any contact, but they reconcile, it constitutes the offense of 'Sanghavasesa' (a serious offense). The Vinaya allows carrying letters if it is for parents, or for a faithful and diligent Upasaka who is ill, or imprisoned, or for matters concerning the Buddha, Dharma, Sangha, or a sick Bhikshu; reading and carrying the letter does not constitute an offense. Building a dwelling exceeding the prescribed limits without authorization from the Sangha constitutes a violation of the sixth precept, which has five faults: First, it requires management, hindering the practice of the Dharma; second, it creates many disputes, increasing one's greed and undermining contentment; third, it involves begging everywhere, disturbing both human and non-human beings, not generating faith and respect, destroying the true Dharma, and preventing it from lasting long; fourth, it is arbitrary and free, without seeking authorization, easily obstructing Sangha affairs and causing much disturbance; fifth, it may harm one's own practice, violating the path of compassion and destroying Brahmacharya (celibacy). The sixth is committing an offense when the conditions are met: 1. No owner; 2. For oneself; 3. Self-solicited; 4. Exceeding the limit without authorization; 5. Thinking it exceeds the limit without authorization; 6. The dwelling is completed, resulting in the offense. The 'Sarvastivada' says that if the last two lumps of clay are not completed, it is a minor 'Sthullatyaya' offense; if one lump remains, it is a major 'Sthullatyaya' offense. The 'Samantapasadika' says that if one lump of clay is left behind, it should be considered a 'Sthullatyaya' offense; deciding to stop construction constitutes a 'Sanghavasesa' offense. In the 'Mahasanghika-vinaya', tiles, wooden boards, stones, plaster, and grass covering, even the last handful of grass covering completed, constitute a 'Sanghavasesa' offense. If one uses it for oneself, it constitutes a 'Dukkata' offense. In the Vinaya, if one builds such a dwelling, knowing beforehand that there are no obstacles or difficulties, then one comes to the Sangha to seek permission; if one is not trustworthy, all the Sangha members go together to inspect it; if one is trustworthy, then they should allow the construction. The 'Samantapasadika' says that land without obstacles or difficulties, as flat as a drum surface, later coming to the Sangha to seek permission, six 'vidatthi' (span, approximately 20-25 cm) in length and four 'vidatthi' in width or less, does not require seeking authorization. The 'Dharmaguptaka-vinaya' says that the length should be within twelve 'vidatthi' of the Buddha, and the width should be seven 'vidatthi'.
。然佛搩手尺量不定。今總會諸部挍勘是非。僧祇佛搩手長二尺四寸。明瞭論同之。善見云。中人三搩手長佛一搩手。多論云。佛一搩手凡人一肘半。五分佛搩手長二尺。已上通明尺寸。份量不定者。由翻經有南北二國三藏生處不同故。致多別各相矛盾。今以義約。佛在人倍人。身量同爾。此震旦國法。尺寸隨俗不同。而用律歷定勘。則以姬周尺斗為定。通古共遵百王不易故。隋煬帝。立斗尺秤準古立樣。余親見之。唐朝御宇。任世兩用。不違古典。故唐令云。尺者以尺二寸為尺。斗秤二種例準增加。準論以言。此方人長八尺。佛則丈六。以此為率。佛搩手。依五分二尺為定。當律無文。可以用之。後進未知前修昧教者。既不達道俗二制。隨語即行。一何混亂。即大國唐朝文軌無二。及論用尺五種不同。必以姬周尺秤。以定官市衡量。無事不平。此則閻浮通用。豈止姬周古法。乃至缽量三斗為上。下者斗半。以文挍勘。尺秤依古彌彰上言。故今藥秤古法不改。六尺為步。忽絲為先。如是準酌想定綱旨。余曾游晉魏及以關輔諸方律肆。每必預筵。至論尺斗廢興並未沾述。故即刪補反光九代。今用五分尺寸即以為率。廣二丈四尺。長一丈四尺也。善見云。皆謂明內為言。僧祇邊壁高一丈二尺。若男若女。在家出家皆為房主
。無此等主故言無主。難處者。四分中虎狼乃至蟻子也。善見下至若有蟻子窟不得作。若蟻行覓食。逐令去得作。何以故。如來為慈愍眾生反比丘故。五分四衢道中。多人聚戲淫女市肆。放牧惡獸隱險處。園田社樹墳墓逼村近道等是難處。妨處者。律云。乃至不容草車迴轉處。善見云。是人田園。或怨家賊處尸陀林處。王志護處。四周不通十二輄梯間。有拳一肘者。十誦是舍四邊一尋地內。有塔地官地居士外道比丘尼地。若大石流水大樹深坑等是妨處。明瞭論。或樹空山巖石陰等。得行住坐臥。如作房舍。所攝解云。如上處等。欲于中住必須隔斷。須將比丘羯磨治地。所以爾者。若不依量用功則多。若有妨難自損惱他故。知僧私二地並須乞作。僧祇若僧中無能羯磨者。一切僧就彼作處一人唱言。一切僧為某比丘指授房。三說亦得。若處遠隔水。寒暑雨雪多病不得並往者。應差二三人。不得羯磨四人。往彼指授有四種人。一越年。二異界僧。三作私房者多。四妨難。二處悉皆不成。即此律云。使可信者看。故知簡別。薩婆多雲。處分處得作。余處不得。餘人就此房上作重屋。房主聽得無不處分罪。善見云。長中減一磔手。廣巾長一磔手。互減過皆僧殘。若房未成。而行客為成者無罪。以人無一口房分。若段段計人分滿過
【現代漢語翻譯】 因為沒有這樣的主人的緣故，所以說『無主』。難處指的是：在《四分律》中，有虎狼乃至螞蟻等動物出沒的地方。《善見律毗婆沙》中說，下至若有螞蟻窩的地方都不能建造。如果螞蟻只是在覓食行走，可以驅趕它們離開后才能建造。這是什麼原因呢？因為如來慈悲憐憫眾生，所以才制定了這些戒律來約束比丘。《五分律》中，四通八達的道路上，人多聚集嬉戲、進行**交易的場所，放牧惡獸的地方，隱蔽危險的地方，園田、社樹、墳墓等靠近村莊道路的地方，都屬於難處。 妨處指的是：律中說，甚至連草車都無法迴轉的地方。《善見律毗婆沙》中說，屬於他人的田園，或是怨家仇敵所在的地方，尸陀林（墳場）的地方，國王特別保護的地方，四周不通透，十二根椽子之間，只有拳頭或一肘距離的地方。《十誦律》中說，寺舍四邊一尋（古代長度單位）的範圍內，有塔、地官、居士、外道、比丘尼的土地，或者有大石、流水、大樹、深坑等，都屬於妨處。《明瞭論》中說，或者樹洞、空山、巖石陰暗處等，可以行走、站立、坐臥的地方，如果像建造房舍一樣，按照《所攝解》中所說，像以上這些地方，想要在其中居住，必須進行隔斷，需要通過比丘羯磨（僧團會議）來治理這塊土地。之所以這樣做，是因為如果不按照規定的尺寸和方法去做，就會耗費很多精力，如果有妨礙和困難，就會損害自己和他人。要知道僧眾的公地和私人的土地都需要乞請才能使用。在《僧祇律》中，如果僧團中沒有能夠主持羯磨的人，所有僧眾就到要建造的地方，由一個人唱言：『一切僧眾為某比丘指定房舍』，重複三次也可以。如果地方遙遠，隔著水，寒冷、暑熱、雨雪天氣多，或者多病不能一起前往，應該派遣兩三個人去。不能用四個人來做羯磨。前往指定房舍的有四種人：一是越年（指受具足戒後過了一年）的比丘，二是不同界（指不同地區的僧團）的僧眾，三是建造私人房舍的人多，四是有妨礙和困難。這兩種情況都不能成功。因此律中說，要讓可信的人去檢視，所以要知道簡別。薩婆多部律中說，處分過的地方可以建造，其餘地方不可以。其他人在這個房子的上面建造重屋，房主聽任也可以，沒有不處分的罪過。《善見律毗婆沙》中說，長度和寬度都減少一磔手（約合現在的8寸），互相減少超過這個尺寸，都犯僧殘罪。如果房子還沒有建成，而行人為其建成，沒有罪過，因為沒有人獨佔一口房子的份額。如果分段計算，人數滿了就超過了規定的尺寸。
【English Translation】 Because there is no such owner, it is said to be 'ownerless'. Difficult places refer to: In the 'Sarvastivada Vinaya', places where tigers, wolves, and even ants are present. The 'Samantapasadika' says that one should not build even if there is an ant nest. If the ants are just foraging, one can drive them away before building. Why is this? Because the Tathagata (another name for Buddha) is compassionate to all beings, these precepts are established to restrain the Bhikkhus (monks). In the 'Pancavargika Vinaya', places where many people gather to play and trade in busy crossroads, places where vicious animals are pastured, hidden and dangerous places, gardens, community trees, and tombs near villages and roads are all considered difficult places. Obstructed places refer to: The Vinaya says, even places where a grass cart cannot turn around. The 'Samantapasadika' says, land belonging to others, places where enemies reside, cremation grounds (Sithavana), places specially protected by the king, places where the surroundings are not clear, with only a fist or elbow's distance between twelve rafters. The 'Dasabhumi Vinaya' says that within a fathom (an ancient unit of length) around the monastery, there are lands belonging to stupas (塔), land officials, laypeople, non-Buddhist ascetics, or Bhikkhunis (nuns), or there are large rocks, flowing water, large trees, deep pits, etc., all of which are considered obstructed places. The 'Abhidharmakosha' says, or tree holes, empty mountains, shady rocks, etc., places where one can walk, stand, sit, and lie down, if one wants to build a house-like structure, according to the 'Samgrahavastu', like the places mentioned above, if one wants to live in them, one must separate them, and the land needs to be managed through a Bhikkhu Karma (Sangha meeting). The reason for this is that if one does not follow the prescribed dimensions and methods, it will consume a lot of energy, and if there are obstacles and difficulties, it will harm oneself and others. It should be known that both the public land of the Sangha (僧伽，the monastic community) and private land need to be requested before use. In the 'Mahasanghika Vinaya', if there is no one in the Sangha who can preside over the Karma, all the Sangha members go to the place to be built, and one person chants: 'All the Sangha designate a dwelling for a certain Bhikkhu', repeating it three times is also acceptable. If the place is far away, separated by water, with frequent cold, heat, rain, and snow, or if many are sick and cannot go together, two or three people should be sent. Karma cannot be performed by four people. There are four types of people who go to designate the dwelling: first, a Bhikkhu who has passed a year (referring to a Bhikkhu who has received full ordination for more than a year), second, Sangha members from different boundaries (referring to Sanghas from different regions), third, many people building private dwellings, and fourth, those with obstacles and difficulties. Both of these situations will not succeed. Therefore, the Vinaya says that trustworthy people should be sent to inspect, so one must know how to distinguish. The Sarvastivada Vinaya says that construction is allowed in designated places, but not in other places. If others build a second story on top of this house, the owner can allow it, and there is no offense of not designating. The 'Samantapasadika' says that if the length and width are reduced by one span (about 8 inches in modern measurement), and the mutual reduction exceeds this dimension, it is a Sanghavasesa offense (僧殘罪). If the house has not yet been built, and a traveler completes it, there is no offense, because no one exclusively occupies a share of the house. If calculated in segments, the number of people exceeding the prescribed dimensions is reached.
量亦犯。問何不同長衣必俱過成犯。答此房為造作故犯。長衣貯畜故犯。四分若教他作。受教者過量犯。若是房主得僧殘。巧師得偷蘭。妨難各突吉羅。過量不乞二僧殘罪。律不犯中。減量無妨難。為佛圖講堂為僧。多人住屋草菴小容身屋者。有主僧不處分房戒第七。制意同前。成犯具六緣。一有主。二為己作。三長佛六搩手。廣四搩手已上房。四不處分。五不處分想。六作成便犯。此房屬於己身。若死遠去不還隨意分處。若與三寶親友白衣。自賣取錢。隨心自在。唯不得賣地。地是僧物。僧不許賣房僧得罪。若房主不自處分者。屬四方僧。次第住之。律中妨難二吉羅。不乞邊一僧殘罪。開通中。若處分作草菴葉庵小容身屋(謂無過量)。以小故不須乞處分。若作多人住處等。並得無根重罪謗他戒第八。多論為護自行令法久住故。二為止謗毀令梵行者安樂修道故。問謗他是妄語。得幾罪。答善見云。無別提罪。以謗假虛成。今以義通。若元意專謗無妄語墮。若兼誑僧望前人得僧殘。望僧虛解得墮。如殺父羅漢妄語兩舌相對互說。余如戒本疏。具八緣。一是大比丘及尼除下三眾。二想心謂凈不妨實不凈。如打破戒犯墮故。文云。若遮無根無餘作不成遮。治其謗罪。二謂作大比丘想。三內有瞋心。四無三根。五下至對一比
【現代漢語翻譯】 現代漢語譯本 過量也構成違犯。問：為什麼不同於長衣必須全部超過限量才構成違犯？答：這是因為建造房屋是故犯，而長衣是貯藏才構成違犯。《四分律》中，如果教他人建造，接受教導的人超過限量就構成違犯。如果是房主，則得僧殘罪（Sanghādisesa，僧團中殘餘的罪過，需要通過僧團的儀式懺悔）。工匠得偷蘭罪（Thullaccaya，粗罪，一種較輕的罪過）。妨礙和為難他人，各自得突吉羅罪（Dukkata，惡作罪，最輕微的罪過）。超過限量而不乞求（僧團的）許可，則犯二僧殘罪。《律》中不犯的情況是：減少用量沒有妨礙和為難。爲了建造佛圖（Buddha-citta，佛像或佛塔）或講堂，爲了僧眾，多人居住的房屋或草菴，以及小小的容身之屋，如果有主僧沒有分配，則觸犯房戒第七條。制定的意義與之前相同。構成違犯需要具備六個條件：一，有主人；二，為自己建造；三，長度超過佛制六搩手（Vidatthi，約24釐米），寬度超過四搩手的房屋；四，不（向僧團）請求分配；五，有不請求分配的想法；六，建造完成便構成違犯。這所房屋屬於自己。如果死亡或遠去不再回來，可以隨意分配。如果給予三寶（Triratna，佛、法、僧），親友或在家居士，或者賣掉換錢，都可以隨心所欲。唯獨不得賣地，因為土地是僧眾的財產。僧眾不允許賣房，賣房的僧人會獲罪。如果房主不自己分配，則屬於四方僧（所有地方的僧眾），按順序居住。《律》中妨礙和為難他人，得二突吉羅罪；不乞求（僧團的）許可，得一僧殘罪。開通的情況是：如果建造草菴、葉庵或小小的容身之屋（指沒有超過限量），因為很小，所以不需要請求分配。如果建造多人居住的場所等，則會得到無根重罪（Asāraka，沒有事實根據的指控），誹謗他人戒第八條。《多論》中，爲了保護自己的行為，使佛法長久住世；二，爲了阻止誹謗和譭謗，使修行梵行（Brahmacarya，清凈行）的人能夠安心修道。問：誹謗他人是妄語，會得到幾種罪？答：《善見律毗婆沙》中說，沒有單獨提出（誹謗的）罪名，因為誹謗是建立在虛假的基礎上的。現在從意義上來說，如果原本的意圖是專門誹謗，沒有妄語，則會墮落（Apatti，罪過）。如果兼有欺騙僧眾的意圖，希望超過之前的人，則得僧殘罪；希望僧眾錯誤理解，則會墮落。如同殺父、羅漢、妄語、兩舌（Pisuna，挑撥離間）相對互相訴說。其餘的如同《戒本疏》中所說。具備八個條件：一，是大比丘（Bhikkhu，男性出家人）以及比丘尼（Bhikkhuni，女性出家人），不包括下三眾（式叉摩那、沙彌、沙彌尼）；二，有想法，認為是清凈的，不妨礙真實的（不清凈），如同打破戒律犯墮罪。經文中說：『如果遮止沒有根據的（指控），沒有剩餘的，就不能構成遮止』，懲治他的誹謗罪。二，認為是（對方是）大比丘的想法；三，內心有嗔恨心；四，沒有三種根（信根、精進根、念根）；五，至少是對一位比丘
【English Translation】 English version Exceeding the limit also constitutes an offense. Question: Why is it different from the long robe, where it must completely exceed the limit to constitute an offense? Answer: This is because building a dwelling is an intentional offense, while storing a long robe is what constitutes the offense. In the Sarvastivada Vinaya, if one instructs another to build, the one being instructed commits an offense by exceeding the limit. If it is the owner of the dwelling, then it is a Sanghādisesa (a serious offense requiring formal confession before the Sangha). The craftsman incurs a Thullaccaya (a grave offense, but less serious than Sanghādisesa). Obstructing or creating difficulties for others each incurs a Dukkata (a minor offense). Exceeding the limit without requesting (permission from the Sangha) incurs two Sanghādisesa offenses. In the Vinaya, it is not an offense if the quantity is reduced without obstruction or difficulty. Building a Buddha-citta (image or stupa) or a lecture hall, for the Sangha, dwellings for multiple people, or a small hermitage for personal use, if the owning monk does not allocate it, violates the seventh precept regarding dwellings. The intention of the rule is the same as before. To constitute an offense, six conditions must be met: 1. There is an owner; 2. It is built for oneself; 3. The dwelling exceeds six Vidatthi (approximately 24 cm) in length and four Vidatthi in width; 4. Not requesting (allocation from the Sangha); 5. Having the intention not to request allocation; 6. The offense is committed upon completion of the construction. This dwelling belongs to oneself. If one dies or goes far away and does not return, it can be allocated as one pleases. If it is given to the Triratna (Buddha, Dharma, Sangha), relatives, or lay followers, or sold for money, one is free to do as one wishes. However, one must not sell the land, as the land belongs to the Sangha. The Sangha does not allow the sale of dwellings; a monk who sells a dwelling commits an offense. If the owner of the dwelling does not allocate it himself, it belongs to the Sangha of the four directions (all Sanghas everywhere), and they reside in it in order. In the Vinaya, obstructing or creating difficulties for others incurs two Dukkata offenses; not requesting (permission from the Sangha) incurs one Sanghādisesa offense. In open situations, if one builds a grass hut, a leaf hut, or a small hermitage for personal use (meaning it does not exceed the limit), because it is small, it is not necessary to request allocation. If one builds a place for multiple people to reside, etc., one incurs a baseless grave offense (Asāraka), violating the eighth precept of slandering others. In the Abhidharma, it is to protect one's own conduct and to ensure the Dharma remains long-lasting; 2. To prevent slander and defamation, so that those practicing Brahmacarya (pure conduct) can cultivate the path in peace. Question: Slandering others is false speech; how many offenses does it incur? Answer: The Samantapasadika states that there is no separate offense mentioned (for slander), because slander is based on falsehood. Now, in terms of meaning, if the original intention is solely to slander without false speech, one will fall (Apatti, transgression). If it is combined with the intention to deceive the Sangha, hoping to surpass those before, one incurs a Sanghādisesa offense; hoping the Sangha will misunderstand, one will fall. It is like killing one's father, an Arhat, false speech, and divisive speech (Pisuna) being spoken against each other. The rest is as stated in the Vinaya-matrka. Eight conditions must be met: 1. One is a Bhikkhu (male monastic) or Bhikkhuni (female monastic), excluding the lower three groups (Siksamana, Sramanera, Sramanerika); 2. One has the thought that it is pure, not hindering the real (impure), like breaking the precepts and incurring a Patayantika offense. The text states: 'If one prevents a baseless (accusation), without remainder, it cannot constitute prevention,' punishing his offense of slander. 2. Having the thought that (the other person) is a Bhikkhu; 3. Having anger in one's heart; 4. Lacking the three roots (faith, diligence, mindfulness); 5. At least against one Bhikkhu
丘說。僧祇對所謗比丘前罵謗。語語僧殘。六者重事如誣。七言辭了了。八前人知犯。善見云。若有謗他在僧中請判者。僧未應判。若彼語僧。若不是者。我便不受。僧應語言。汝且禮佛。為其說法。后當爲判此事。若遷延至暝者。當語明朝來。如是三反。猶剛強者語云。此處少律師。不得斷可往余寺。彼余寺僧知如是者亦云。此無律師。如是覓寺不得。來還本寺。心懦折伏隨僧教行者。方問被謗之僧。依法斷之。律不犯中。見聞疑三根說實。實有五種。一真實。二想實。三事實。如殺王還道殺王。四三根不互實。五四戒不互實。若反此五謗他犯殘。十誦四重互說成謗。四分亦同。假根謗戒第九。此戒假異事上見根。取彼見根。道見此事上犯也。事不相當名為假根。故分二戒。犯緣同上。律中有五種異分。一對異趣。二異罪。三異人。四異時。五假響也。言異分者。善見云余分。以羊當人取片者。淫事相似。余相可知。破僧違諫戒第十。此違諫等戒。逮于下篇。或事希法隱當世寡用(如謗僧拒僧欲不障道等)。或但有因用終不辨果。局佛在世有。滅后所無(即此二破僧違諫者)。如此眾戒。其相極多。終非見用。徒費抄略並所未詳出。至如污家擯謗因即設諫。諫事是難。時所同廢。不妨惡行行寔網生。或辨相事可通行
。或開緣乃當時要。故直略其行務。以裨輔神用耳。就破僧犯緣理非可犯。必須具列。庶新學者知其教相具五緣成。一先明立邪三寶。二行化於時。三如法僧設諫。四固執不捨。五三羯磨竟犯。違諫僧殘。破僧罪是偷蘭。違別人諫波逸提。余之方法廣如戒本疏。律不犯中。若破惡友惡知識。及二人三人慾作非法羯磨。或為僧塔和尚阇梨知識親友等。作損減作無住處。若破是人者不犯。助破僧違諫戒第十一。具五緣。一明有人作破僧事。二眾僧如法設諫。三僧伴助破諫僧。四僧如法設諫。五作三法竟便結。污家擯謗違僧諫戒第十二。具六緣犯。一作污家惡行事。二心無改悔。三作法驅擯。四非理謗僧。五僧如法設諫。六三法竟犯。污家非戒本緣。謗僧是也。四分四種污家。一依家污家。從一家得物與一家。所得之處聞之不喜。所與之處思當報恩。二依利養污家。若比丘如法得利。乃至缽中之餘。或與一居士不與一居士。彼得者思報其恩。便作是言。其有與我物者我當供養。其不與我物我何為供養。三依親友污家。若比丘依王若大臣勢力。或為一居士不為一居士。所為者思報其恩。便不與余比丘物。四依僧伽藍污家。若比丘取僧華果枝葉。或與一居士不與一居士。彼得者生念。其有與我物者我當供養。不與我者我不供養。
行惡行者自種華果樹。及以溉灌。自摘華自作鬘與他。及教人作上事。若村落中。共女人同牀坐起。同一器食。言笑歌舞倡伎俳說作鳥聲。或嘯或受雇戲天。僧祇云。依聚落得四事供養。或免諸難皆名依義。若依村落作非梵行。飲酒非時食不名污家。若俗人先有信心。供養眾僧造立寺舍。令彼退減是名污家。多論云。若作種種惡業。破他信敬善心名污家也。作不清凈穢污垢濁。又得惡果名為惡行。又比丘凡有所求。若以種種信施物。為三寶自身乃至一切。而與大臣及道俗等。皆名污家。何以故。凡出家人。無為無慾清凈自守。以修道為心。若為俗人信使往來。廢亂正業。非出離故。由以信施物與白衣故。即破前人平等好心。于得物者。歡喜愛樂。不得物者。縱使賢善無愛敬心。失他前人深厚福田。又倒亂佛法故。凡在家俗人。常於三寶求清凈福。割損肉血以種善根。今出家人。反持信物贈遺白衣。俗人反於出家人所生希望心。又若以少物贈遺白衣。因此起七寶塔。造立精舍。乃至四事。滿閻浮提一切聖眾。亦不如。靜坐清凈持戒。即是供養真實法身。若有強力。能破塔壞像。于僧有折損者。得以塔物僧物隨時訊息。律不犯中。若與父母病人。小兒妊娠婦女。牢獄系閑。及寺中客作者不犯。若種華果樹自取華。乃至教人
【現代漢語翻譯】 現代漢語譯本 行惡行的人自己種植花果樹，並且澆灌它們。自己採摘花朵，自己製作花鬘送給他人，以及教導他人做這些事情。如果在村落中，與女人同牀坐臥，使用同一個器皿飲食，談笑歌舞，進行表演和滑稽的言語，模仿鳥叫的聲音，或者吹口哨，或者受雇扮演天神。僧祇中說，依靠村落獲得四事供養，或者免除各種災難，都叫做依義。如果依靠村落做非梵行的事情，飲酒，非時進食，不叫做玷污家風。如果俗人先前有信心，供養眾僧，建造寺廟，使他們退減，這叫做玷污家風。《多論》中說，如果做各種惡業，破壞他人信敬善心，叫做玷污家風。做不清凈、穢污、垢濁的事情，又得到惡果，叫做惡行。此外，比丘凡有所求，如果將各種信施之物，爲了三寶、自身乃至一切，而贈與大臣及道俗等人，都叫做玷污家風。為什麼呢？凡是出家人，應當無為無慾，清凈自守，以修道為中心。如果為俗人送信往來，擾亂正業，不是出離之道。因為將信施之物贈與白衣，就破壞了前人平等的好心，對於得到物品的人，歡喜愛樂，對於沒有得到物品的人，即使賢善也沒有愛敬之心，失去了前人深厚的福田，又顛倒了佛法。凡是在家俗人，常常在三寶處尋求清凈的福報，割捨肉血來種植善根，現在出家人，反而拿著信物贈送給白衣，俗人反而對出家人產生希望。又如果以少量物品贈送給白衣，因此建造七寶塔，建造精舍，乃至四事供養，即使充滿閻浮提的一切聖眾，也不如清凈持戒，這才是供養真實的法身。如果有人有強大的力量，能夠破壞佛塔，毀壞佛像，對僧眾有所折損，可以拿塔物、僧物隨時處理，在戒律上不算犯戒。如果給予父母、病人、小孩、妊娠婦女、牢獄囚犯，以及寺廟中的客人、作者，不算犯戒。如果種植花果樹，自己採摘花朵，乃至教導他人。
【English Translation】 English version Those who perform evil deeds plant flower and fruit trees themselves, and also irrigate them. They pick the flowers themselves, make garlands themselves and give them to others, and teach others to do these things. If in villages, they share beds with women, sit and rise together, eat from the same vessels, talk, laugh, sing, dance, perform, tell jokes, imitate bird sounds, or whistle, or are hired to play the role of deities. The Saṃghika says that relying on villages to obtain the four requisites, or being spared from various calamities, is all called 'relying on the meaning'. If one relies on villages to engage in non-brahmacarya practices, drink alcohol, or eat at improper times, it is not called 'defiling the family'. If laypeople initially have faith, make offerings to the Saṃgha, and build monasteries, causing them to diminish, this is called 'defiling the family'. The Mahāvibhāṣā says that if one commits various evil deeds and destroys others' faith, respect, and good intentions, it is called 'defiling the family'. To do impure, defiled, and turbid things, and to obtain evil results, is called 'evil conduct'. Furthermore, if a Bhikṣu seeks something and gives various offerings of faith to ministers, lay practitioners, etc., for the sake of the Three Jewels, himself, or everything, it is all called 'defiling the family'. Why? Because all renunciants should be non-active, without desires, pure, and self-controlled, with the mind focused on cultivating the path. If they act as messengers for laypeople, disrupting their proper practice, it is not liberation. Because they give offerings of faith to laypeople, they destroy the previous person's equal and good intentions. Those who receive the items are happy and joyful, while those who do not receive them, even if they are virtuous, have no love or respect. They lose the previous person's deep field of merit and also invert the Buddha's Dharma. All laypeople constantly seek pure blessings from the Three Jewels, sacrificing their flesh and blood to plant good roots. Now, renunciants are instead giving offerings of faith to laypeople, and laypeople are instead placing their hopes on renunciants. Furthermore, if one gives a small item to a layperson, and from this, seven-jeweled stupas are built, monasteries are constructed, and even the four requisites are provided, even if it fills the entire Jambudvipa with all the holy assembly, it is not as good as purely upholding the precepts, which is offering to the true Dharmakāya (Dharma body). If someone has the strength to destroy stupas, damage images, or cause harm to the Saṃgha, they can use the property of the stupa or the Saṃgha to resolve the situation as needed, and it is not a violation of the Vinaya (monastic code). If it is given to parents, the sick, children, pregnant women, prisoners, or guests and workers in the monastery, it is not a violation. If one plants flower and fruit trees, picks the flowers themselves, and even teaches others.
貫華持供養佛法僧者。一切無犯。若人慾打。被賊虎狼恐怖之處。若擔剌來於中走避者不犯。若度河溝渠坑跳躑者不犯。若伴在後迥顧。不見而嘯喚不犯。若為父母若病人若閉牢獄。若篤信優婆塞有病。若在獄看書持往。若為塔僧病比丘事開。持書往反一切無犯。惡性拒僧違諫戒第十三。具五緣。一自身不能離惡。將欲作罪。二諸善比丘如法勸諫。三不受來諫自恃陵他。四僧如法設諫。五三法竟犯。此人倚旁。略教但自觀身不須見過。佛令諫之。多論問。如經中說。但自觀身行諦視善不善。今戒文展轉相教。豈非相違。答佛因時制戒。言乖趣合不相違背。有六種不同。一前人有愛憎。發言諫有損故。云但自觀身行。若為慈心有利益者。則云共語相諫。二若鈍根無智。則言說無益便止。若聰智利根。發言有益便諫。三若少聞見。出言無補便止。若廣聞博見。有所弘益便諫。四若為利養名聞便息。若利安眾生。闡揚佛法便諫。五為現法樂。但欲自攝便止。若欲以化益使天下同己。則展轉相諫。六若為新出家者愛戀妻子。便言但自觀身行。若久染佛法力能兼人。則令展轉相教等。律不犯中。初諫便舍。若非法律。若為無智人訶諫時。語彼言。汝和尚阿阇梨所行亦爾。汝可更學問誦經。若其事實爾。若錯說者一切不犯。二不定
【現代漢語翻譯】 現代漢語譯本： 貫華（人名）持供養佛法僧者，一切無犯。如果有人想要毆打，或者身處盜賊、虎狼出沒的恐怖地方，如果揹負重物爲了逃避危險而奔跑，都不算犯戒。如果渡河、溝渠、坑洼而跳躍，不算犯戒。如果同伴在後面，回頭看卻不見了，於是呼喊，不算犯戒。如果是爲了父母、病人、被關在牢獄中的人，如果是篤信佛法的優婆塞（Upasaka，在家男居士）生病，如果在監獄裡看書並把書拿進去，如果是爲了佛塔、僧眾、生病的比丘（Bhikkhu，出家男眾）的事情而開啟方便之門，拿書往返，一切都不算犯戒。
惡性拒僧違諫戒第十三，具備五種因緣：一、自身不能脫離惡行，將要作惡犯罪。二、諸位善良的比丘（Bhikkhu，出家男眾）如法勸諫。三、不接受勸諫，反而自恃高傲，輕視他人。四、僧團如法設立勸諫。五、經過三次勸諫仍然犯戒。這種人倚仗權勢，稍微教導一下就可以了，但要讓他自己觀察自身，不需要指責他的過錯。佛陀（Buddha）允許勸諫他。《多論》中提問，如同經中所說，只要自己觀察自身，審視善與不善的行為。現在戒律條文卻要輾轉互相教導，這難道不是相互矛盾嗎？回答說，佛陀（Buddha）是根據不同時期制定戒律的，言語表面不同，但旨趣是一致的，並不相互違背。有六種不同情況：一、如果對方有愛憎之心，發言勸諫可能會造成損害，所以說只要自己觀察自身行為。如果是爲了慈悲之心，對對方有利益，那麼就可以共同談論互相勸諫。二、如果對方愚鈍無知，那麼言語勸說沒有益處就停止，如果對方聰慧敏銳，發言勸說有益處就可以勸諫。三、如果對方見識淺薄，說出來的話沒有幫助就停止，如果對方見多識廣，能夠弘揚佛法就可以勸諫。四、如果是爲了追求利養名聞就停止，如果是爲了利益安樂眾生，闡揚佛法就可以勸諫。五、爲了追求現世的快樂，只想自我約束就停止，如果想要教化利益眾生，使天下人都和自己一樣，那麼就可以輾轉互相勸諫。六、如果是爲了新出家的人愛戀妻子，就說只要自己觀察自身行為。如果長期薰染佛法，有能力兼顧他人，那麼就讓他輾轉互相教導等等。
律中不犯的情況：初次勸諫就被捨棄，如果不是法律規定，如果是被無知的人呵斥勸諫時，告訴他，你的和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）也是這樣做的。你可以再去學習經文。如果事實確實如此，或者說錯了，一切都不算犯戒。二、不定。
【English Translation】 English version: If Guan Hua (person's name) makes offerings to the Buddha, the Dharma, and the Sangha, there is no offense. If someone intends to strike, or if one is in a terrifying place with thieves, tigers, or wolves, if one is carrying a burden and runs to escape danger, it is not an offense. If one jumps over rivers, ditches, or pits, it is not an offense. If companions are behind, and one looks back but does not see them, and then calls out, it is not an offense. If it is for the sake of parents, the sick, or those imprisoned, if a devout Upasaka (layman) is ill, if one reads books in prison and brings them in, if it is for the sake of pagodas, the Sangha, or sick Bhikkhus (monks) that one opens a door of convenience, going back and forth with books, there is no offense.
The thirteenth precept against malicious rejection of monastic admonishment requires five conditions: 1. One cannot detach oneself from evil deeds and intends to commit offenses. 2. Virtuous Bhikkhus (monks) offer admonishment according to the Dharma. 3. One does not accept the admonishment but instead relies on arrogance and belittles others. 4. The Sangha establishes admonishment according to the Dharma. 5. After three admonishments, one still commits the offense. For such a person who relies on power, a slight teaching is sufficient, but one should let him observe himself and not point out his faults. The Buddha (Buddha) allows admonishment. The Multi-Treatise asks, as it is said in the sutras, one should only observe oneself, examining good and bad deeds. Now the precepts require mutual teaching, is this not contradictory? The answer is that the Buddha (Buddha) established precepts according to different times, the words may differ, but the purpose is consistent and not contradictory. There are six different situations: 1. If the other person has love and hatred, speaking admonishment may cause harm, so it is said to observe oneself. If it is for the sake of compassion and benefits the other person, then one can discuss and admonish each other. 2. If the other person is dull and ignorant, then verbal admonishment is useless and should be stopped; if the other person is intelligent and sharp, and verbal admonishment is beneficial, then one can admonish. 3. If the other person has shallow knowledge, and the words spoken are not helpful, then stop; if the other person is knowledgeable and can promote the Dharma, then one can admonish. 4. If it is for the pursuit of profit and fame, then stop; if it is for the benefit and happiness of sentient beings and to propagate the Dharma, then one can admonish. 5. To pursue present happiness, one only wants to restrain oneself and stop; if one wants to teach and benefit sentient beings, so that everyone is like oneself, then one can mutually admonish each other. 6. If it is for the sake of a newly ordained person who is attached to his wife, then say to observe oneself. If one has been immersed in the Dharma for a long time and has the ability to take care of others, then let him mutually teach each other, and so on.
Situations where there is no offense according to the Vinaya: The initial admonishment is abandoned, if it is not stipulated by law, if one is scolded and admonished by an ignorant person, tell him, your Upadhyaya (preceptor) and Acarya (teacher) also do this. You can go and study the scriptures further. If the facts are indeed so, or if one speaks wrongly, there is no offense. 2. Uncertain.
中。文疏久列。在戒本解。略述大意。多論制意四種。一為止誹謗故。二為除斗諍故。三為增尚佛法故。四為斷障道惡業次第故。初不定中。四緣犯之。一是屏處。二是女人。三無第三人。四隨所作犯。四分女人者。人女有智命未終也。獨者一比丘一女人。在屏處者有二種。一者見屏。若塵霧若黑闇中不相見也。二者聞屏。乃至常語不聞聲處。覆處者上有蓋也。障處者。若樹墻壁籬。若衣及余障也。可作淫處者。得容行淫處。僧祇云。若母女姊妹。親里非親里。若老若少。在家出家是女人也。設有餘人。若眠若狂嬰兒等。悉名為獨。善見云。見聞屏者謂無眼者。聾者睡者及多女人是也。如上諸緣並是犯位。廣如前篇。后不定戒略同前者。唯露處為異。三十捨墮懺法如后。直明種相。初長衣過限戒。多論三意。一因開畜長貪于俗利。壞道功德財。二比丘積貯與俗無別。失信敬心。三違佛四依。非節儉行故。具六緣犯。一是已長衣。謂三衣之外財也。四分云長衣者。長如來八指廣四指是也。多論云。佛指面廣二寸。準前姬周尺。長一尺六寸廣八寸也。若長廣互過減皆不結犯。要二俱過。多論云。余不應量者。過限舍作吉羅懺故須俱說。十誦七種衣不作凈施。三衣坐具雨衣覆瘡衣。第七及百一供身具。多論三衣雖不受日過無
【現代漢語翻譯】 現代漢語譯本 中文疏久列。在戒本解中略述大意。主要論述制定戒律的四種意義：一是爲了阻止誹謗；二是爲了消除爭鬥；三是爲了增進對佛法的尊重；四是爲了斷除障礙修道的惡業次第。最初的不定戒中，有四種因緣會觸犯：一是隱蔽的場所；二是女人；三是沒有第三者在場；四是隨所作的行為而犯。四分律中，『女人』指的是有智慧、有生命且未死亡的女性。『獨』指的是一個比丘和一個女人。『在隱蔽處』有兩種情況：一是視覺上的隱蔽，如在塵霧或黑暗中無法互相看見；二是聽覺上的隱蔽，即便是平常的說話聲也聽不到的地方。『覆處』指的是上面有遮蓋的地方。『障處』指的是有樹木、墻壁、籬笆，或者衣服及其他遮擋物的地方。『可作淫處』指的是可以進行性行為的地方。《僧祇律》中說，無論是母親、女兒、姐妹，親戚或非親戚，年老或年輕，在家或出家的女人，都屬於此處的『女人』。即使有其他人在場，如果他們正在睡覺、精神失常或還是嬰兒等，都算作『獨』。《善見律毗婆沙》中說，『見聞屏』指的是沒有眼睛的人、耳聾的人、睡覺的人以及許多女人在場的情況。以上這些因緣都屬於犯戒的情況，詳細內容如前篇所述。後面的不定戒與前面的大致相同，只有『露處』這一點不同。三十捨墮的懺悔方法在後面會講到，這裡只說明其種相。 最初的長衣過限戒，多論中認為有三種意義：一是由於允許蓄長衣，會增長對世俗利益的貪婪，損害修道的功德和財富；二是比丘積蓄財物與世俗之人沒有區別，會失去信徒的尊敬；三是違背佛陀的四依法，不是節儉的行為。具備六種因緣會觸犯：一是已經擁有的長衣，指的是三衣之外的財物。《四分律》中說，長衣的長度超過如來八指，寬度超過四指。多論中說，佛的指面寬二寸，按照前朝姬周的尺度，長衣的長度超過一尺六寸，寬度超過八寸。如果長度或寬度只有一方超過或減少，都不算犯戒，必須是兩者都超過。多論中說，其餘不應測量的物品，因為超過限制需要捨棄並作吉羅懺悔，所以需要一併說明。《十誦律》中，有七種衣物不能作凈施：三衣、坐具、雨衣、覆瘡衣，第七種是百一供身具。多論中說，三衣即使不受日過午的限制，也無妨。
【English Translation】 English version The Chinese commentary briefly outlines the main points in the Vinaya text. It mainly discusses the four reasons for establishing the precepts: first, to prevent slander; second, to eliminate disputes; third, to increase respect for the Buddha's teachings; and fourth, to cut off the sequence of evil deeds that obstruct the path of cultivation. In the initial uncertain precepts, there are four conditions that constitute an offense: first, a secluded place; second, a woman; third, the absence of a third person; and fourth, the offense is committed according to the action taken. In the Dharmaguptaka Vinaya, 'woman' refers to a female who has intelligence, life, and has not died. 'Alone' refers to one Bhikshu and one woman. 'In a secluded place' has two situations: one is visual seclusion, such as being unable to see each other in dust or darkness; the other is auditory seclusion, where even ordinary speech cannot be heard. 'Covered place' refers to a place with a covering above. 'Obstructed place' refers to a place with trees, walls, fences, or clothing and other obstructions. 'A place where sexual acts can be performed' refers to a place where sexual acts can be carried out. The Sanghika Vinaya states that whether it is a mother, daughter, sister, relative or non-relative, old or young, lay or ordained woman, all belong to the 'woman' here. Even if there are other people present, if they are sleeping, mentally disordered, or infants, they are considered 'alone'. The Samantapasadika states that 'visual and auditory seclusion' refers to situations where there are people without eyes, deaf people, sleeping people, and many women present. The above conditions all constitute offenses, and the details are as described in the previous chapter. The later uncertain precepts are roughly the same as the previous ones, except for the difference in 'exposed places'. The method of confession for the thirty expiable offenses will be discussed later, and only their characteristics are explained here. Regarding the initial precept of exceeding the limit for long robes, the Mahavibhasa argues that there are three meanings: first, because allowing the accumulation of long robes will increase greed for worldly benefits, damaging the merits and wealth of cultivation; second, Bhikshus accumulating wealth are no different from worldly people, which will lose the respect of believers; and third, it violates the four reliances of the Buddha and is not a frugal practice. Six conditions constitute an offense: first, already possessing a long robe, which refers to property other than the three robes. The Dharmaguptaka Vinaya states that the length of a long robe exceeds the Buddha's eight fingers and the width exceeds four fingers. The Mahavibhasa states that the width of the Buddha's finger surface is two inches, according to the ancient Ji Zhou scale, the length of the long robe exceeds one foot and six inches, and the width exceeds eight inches. If only one of the length or width exceeds or decreases, it does not constitute an offense; both must exceed. The Mahavibhasa states that the remaining items that should not be measured, because exceeding the limit requires abandonment and confession of a Dukkhata offense, so they need to be explained together. In the Sarvastivada Vinaya, there are seven types of clothing that cannot be given as pure offerings: the three robes, sitting cloth, rain robe, wound covering robe, and the seventh is the hundred and one personal items. The Mahavibhasa states that even if the three robes are not subject to the restriction of not receiving after noon, it does not matter.
犯。但有缺衣壞威儀二罪。若本說凈今作。三衣即失本凈。以三衣無長可防故。又舍此衣更受余衣。前衣說凈。不者犯長。又比丘有緣。得褻指作三衣則不犯長。若一衣三肘五肘。外有長說凈。問月望衣不割簪縫過日犯者。答彼中先有故者。堪受持故。須作衣相方免長過。上論文指。先無三衣者耳。已上諸文故。須第一是己長衣。鼻奈耶云。以一日所成故二雖知是長。若忘等緣則無有罪故。二明屬己定。三應量之財(綿毛之類。禮非衣攝不合)。四不說凈。五無因緣。謂迦提一月五月等。六過十日便犯。多論得應量不應量衣。即說凈者益善。若不說至十日無咎。若不作凈不受持。至十一日地了時。應量者。舍作提懺。不應量者同前。善見若一處縛束一罪。若不縛束。計衣段段明相出隨處得罪。問能染應量所染云何。答通應不應。如足食竟正不正俱犯足。若能染是不應量財。而染應量不。答大小雖殊舍懺義一。律結大提論結小吉。故皆一染。僧祇云。若二人共物未分。若施僧物分未入手。病人囑授物未與。若聞受戒弟子知識送衣未入手。若貿衣決價未入手。若織衣未入手。雖過十日皆不犯舍。若施僧衣未分者。雖久不犯。若已分。多人共分中有善毗尼人。為眾人作凈無犯。不作過十日犯舍(此是共活人。前句不共活也)
。律中邊方開五事。長衣入手十日方犯。準此余方未必手捉始犯。伽論云。十日衣云何為犯。謂入手若膝上肩上作想是我物。從是數過十日。明瞭論。有物眼所至得。非身至得。入算數者。如人施衣穌等。但作屬己意過日犯。有身至得非眼至得。有眼身至得非算數者。若人不許自受。擬施三寶。有非二至得。亦入算數。四分中。若初日得衣二日不得。乃至十一日通皆不犯。如是等類具有八門。通不相染。余無法緣是犯。二者中間凈施。三遣與人。四者失衣。五者故壞(謂風火水濕隨緣灼爛)。六作非衣(謂非服用帽襪之屬)。七親厚意(以非己物故)。八若忘去(以心迷故。或忘財體。若忘加法。並開十日)。律又云。若捨墮衣不捨更貿余衣。一尼薩耆一突吉羅。昔以財去畜心染犯。論中不爾。多雲。若先應量捨墮物。即作應量不應量衣。此衣盡舍作提懺。若先不應量捨墮物。作前二衣。並舍作吉羅懺。二若先應量捨墮物。更貿得衣財即作二衣。此衣不懺懺先提罪(準此后衣無染)。若不應量貿得二衣不捨。已入凈故。懺先突吉羅。上律結一尼薩耆者。謂前衣墮罪。一吉羅者。謂不懺輒貿違佛語故。律云。尼薩耆衣不捨不應與人。乃至作三衣等。不犯者。十日內若轉凈施。若遣與人。若賊奪等想者。此物實在謂賊持去
【現代漢語翻譯】 現代漢語譯本 律藏中，對於邊遠地區，開許了五種情況。如果長衣入手后十天才違犯戒律，那麼按照這個標準，其他地方未必是手一拿到就開始違犯。《伽論》中說，『十日衣』如何算是違犯？指的是入手后，如果心裡想著『這是我的東西』，無論是放在膝上還是肩上，從那時開始計算，超過十天就算違犯。《明瞭論》中說，有些東西是眼睛能看到而身體無法直接拿到的，不算入計算；有些東西是身體能拿到而眼睛看不到的；有些東西是眼睛和身體都能拿到，但不算入計算。比如，有人佈施衣服或酥油等，只要心裡產生『這是屬於我的』的想法，超過期限就算違犯。如果有人不打算自己接受，而是準備佈施給三寶，那麼這種既非眼睛能直接拿到，也非身體能直接拿到的情況，也算入計算。四分律中說，如果第一天得到衣服，第二天沒有得到，乃至第十一天都沒有得到，那麼都不算違犯。像這樣的情況共有八種，彼此之間互不影響，沒有其他無法避免的原因才算違犯。第二種情況是中間清凈佈施出去。第三種是送給別人。第四種是遺失衣服。第五種是故意損壞（指被風、火、水、濕等原因燒燬或損壞）。第六種是做成非衣服的東西（指帽子、襪子等非穿著之物）。第七種是親厚之意（因為不是自己的東西）。第八種是忘記了（因為心迷糊了，或者忘記了財物本身，或者忘記了應該遵守的戒律，都開許十天）。
律藏中又說，如果捨棄了捨墮衣，但不捨棄而又換了其他衣服，那麼犯一個尼薩耆波逸提罪和一個突吉羅罪。過去認為，因為有佔有財物的心而犯戒。但論中不是這樣認為的。大多數觀點認為，如果先是應該捨棄的捨墮物，就做成應量的或不應量的衣服，這件衣服最終要捨棄並作提懺。如果先是不應捨棄的捨墮物，做成前兩種衣服，都要捨棄並作吉羅懺。如果先是應捨棄的捨墮物，又換得衣服，那麼財物就變成了兩件衣服，這件衣服如果不懺悔，就要懺悔之前的提罪（按照這個標準，後來的衣服就沒有染污）。如果不應捨棄的捨墮物換得兩件衣服而不捨棄，因為已經進入清凈狀態，所以懺悔之前的突吉羅罪。上面律藏中總結的一個尼薩耆罪，指的是之前的衣服犯了墮罪；一個吉羅罪，指的是不懺悔就換衣服，違背了佛的教誨。律藏中說，尼薩耆衣不捨棄，不應該送給別人，乃至做成三衣等，不犯戒的情況是：十天內如果轉為清凈佈施，或者送給別人，或者被盜賊搶走等，心裡想著，這個東西確實是被盜賊拿走了。 English version In the Vinaya (discipline code), five exceptions are allowed for border regions. If a 'long robe' is acquired and the offense occurs only after ten days, then according to this standard, in other regions, the offense may not begin immediately upon possession. The Gāmalocana (伽論) states, 'How is a 'ten-day robe' considered an offense?' It refers to the situation where, upon acquiring the robe, one thinks, 'This is mine,' whether it's placed on the lap or shoulder. Counting from that moment, exceeding ten days constitutes an offense. The Abhidharmasamuccaya (明瞭論) states that some things are attainable by sight but not by physical reach, and these are not counted; some are attainable by physical reach but not by sight; and some are attainable by both sight and physical reach but are not counted. For example, if someone donates robes or ghee (clarified butter), merely having the thought 'This belongs to me' and exceeding the time limit constitutes an offense. If someone doesn't intend to receive it for themselves but plans to donate it to the Three Jewels (Triratna), this situation, where it's neither directly attainable by sight nor by physical reach, is also counted. In the Dharmaguptaka Vinaya (四分律), if one obtains a robe on the first day but not on the second, and so on until the eleventh day, no offense is committed. There are eight such categories that do not affect each other; only when there is no unavoidable reason is an offense committed. The second situation is when it is purely donated in between. The third is when it is given to someone else. The fourth is when the robe is lost. The fifth is when it is intentionally damaged (referring to being burned or damaged by wind, fire, water, dampness, etc.). The sixth is when it is made into something other than a robe (referring to non-wearable items like hats or socks). The seventh is out of kindness (because it's not one's own property). The eighth is when it is forgotten (due to mental confusion, either forgetting the property itself or forgetting the precepts that should be followed; ten days are allowed in both cases).
The Vinaya also states that if a nisargiya (捨墮 - requiring forfeiture) robe is relinquished but not discarded, and another robe is exchanged for it, then one commits a nisargiya pācittiya (尼薩耆波逸提 - requiring forfeiture and expiation) offense and a dukkata (突吉羅 - wrong doing) offense. In the past, it was thought that the offense was committed due to the intention of possessing property. However, the commentaries do not agree with this view. Most opinions hold that if it was initially a nisargiya item that should be forfeited, then making it into a permissible or impermissible robe requires that the robe be ultimately forfeited and confessed with a tishthana (提懺 - confession). If it was initially a nisargiya item that should not be forfeited, making it into the previous two types of robes requires that both be forfeited and confessed with a dukkata. If it was initially a nisargiya item that should be forfeited, and a robe is exchanged for it, then the property becomes two robes. If this robe is not confessed, then the previous tishthana offense must be confessed (according to this standard, the later robe is not defiled). If a nisargiya item that should not be forfeited is exchanged for two robes and not relinquished, because it has already entered a state of purity, then the previous dukkata offense must be confessed. The summary in the Vinaya of one nisargiya offense refers to the previous robe committing a patayantika (墮罪 - offense entailing expiation); one dukkata offense refers to exchanging the robe without confession, violating the Buddha's teachings. The Vinaya states that a nisargiya robe should not be given to others without being relinquished, even if it is made into the three robes, etc. Situations where no offense is committed include: if within ten days it is transferred as a pure donation, or given to someone else, or stolen by thieves, etc., thinking that the item was indeed taken away by thieves.
【English Translation】 English version In the Vinaya (discipline code), five exceptions are allowed for border regions. If a 'long robe' is acquired and the offense occurs only after ten days, then according to this standard, in other regions, the offense may not begin immediately upon possession. The Gāmalocana (伽論) states, 'How is a 'ten-day robe' considered an offense?' It refers to the situation where, upon acquiring the robe, one thinks, 'This is mine,' whether it's placed on the lap or shoulder. Counting from that moment, exceeding ten days constitutes an offense. The Abhidharmasamuccaya (明瞭論) states that some things are attainable by sight but not by physical reach, and these are not counted; some are attainable by physical reach but not by sight; and some are attainable by both sight and physical reach but are not counted. For example, if someone donates robes or ghee (clarified butter), merely having the thought 'This belongs to me' and exceeding the time limit constitutes an offense. If someone doesn't intend to receive it for themselves but plans to donate it to the Three Jewels (Triratna), this situation, where it's neither directly attainable by sight nor by physical reach, is also counted. In the Dharmaguptaka Vinaya (四分律), if one obtains a robe on the first day but not on the second, and so on until the eleventh day, no offense is committed. There are eight such categories that do not affect each other; only when there is no unavoidable reason is an offense committed. The second situation is when it is purely donated in between. The third is when it is given to someone else. The fourth is when the robe is lost. The fifth is when it is intentionally damaged (referring to being burned or damaged by wind, fire, water, dampness, etc.). The sixth is when it is made into something other than a robe (referring to non-wearable items like hats or socks). The seventh is out of kindness (because it's not one's own property). The eighth is when it is forgotten (due to mental confusion, either forgetting the property itself or forgetting the precepts that should be followed; ten days are allowed in both cases).
The Vinaya also states that if a nisargiya (捨墮 - requiring forfeiture) robe is relinquished but not discarded, and another robe is exchanged for it, then one commits a nisargiya pācittiya (尼薩耆波逸提 - requiring forfeiture and expiation) offense and a dukkata (突吉羅 - wrong doing) offense. In the past, it was thought that the offense was committed due to the intention of possessing property. However, the commentaries do not agree with this view. Most opinions hold that if it was initially a nisargiya item that should be forfeited, then making it into a permissible or impermissible robe requires that the robe be ultimately forfeited and confessed with a tishthana (提懺 - confession). If it was initially a nisargiya item that should not be forfeited, making it into the previous two types of robes requires that both be forfeited and confessed with a dukkata. If it was initially a nisargiya item that should be forfeited, and a robe is exchanged for it, then the property becomes two robes. If this robe is not confessed, then the previous tishthana offense must be confessed (according to this standard, the later robe is not defiled). If a nisargiya item that should not be forfeited is exchanged for two robes and not relinquished, because it has already entered a state of purity, then the previous dukkata offense must be confessed. The summary in the Vinaya of one nisargiya offense refers to the previous robe committing a patayantika (墮罪 - offense entailing expiation); one dukkata offense refers to exchanging the robe without confession, violating the Buddha's teachings. The Vinaya states that a nisargiya robe should not be given to others without being relinquished, even if it is made into the three robes, etc. Situations where no offense is committed include: if within ten days it is transferred as a pure donation, or given to someone else, or stolen by thieves, etc., thinking that the item was indeed taken away by thieves.
等。雖經多日。無心故畜無犯。十誦更得十日開之。若作失想亦同上解。云奪衣失衣燒衣漂衣者(謂衣財實失后還得者。更得十日說凈。更受持之)。取著者(謂前奪失三衣。然有犯長之衣。以三衣體無。即正衣所攝。斷相續心直懺先罪)。伽論云。頗有過十日衣。即一夜離宿耶。答謂取過十日衣。作三衣受出界外。明相出者是也。故知得作。何故前云。犯捨不得作三衣。答此據有本三衣。今此且充衣色罪仍須懺。如善見遭賊得著五大色衣。及以僧祇中借俗衣受持等。律云。若他與作被不犯(以是重物不應輕財。不合說凈故。而未見正文開也)。十誦施僧被褥。僧及一人亦得受。律云。付衣者遠行(謂隔礙不得說也)。或水陸道斷等不凈施。不與人皆不犯。離三衣宿戒第二。具六緣成犯。一是三衣。二加受持。三衣人異礙。四不捨會。五無因緣。六明相出便犯。三衣五衣得波逸提。余衣突吉羅。非謂畜長之衣。此乃百一供身服者。佛令受持違受故結吉。長衣凈施有別人可依知。有何過。不同昔解。又三衣。是制通上中下違故得重。百一衣。助身開于中品。違受故輕。長則下類別施他人。自即非貯故全無犯。余如戒本疏。二受衣方法。反以作衣等法。並如下卷衣法中。三衣人異礙。四分他部相成有四。即染隔情界也。上
【現代漢語翻譯】 現代漢語譯本 等。即使過了很多天，如果無意中持有（長衣）而沒有違犯（戒律），《十誦律》允許額外延長十天（來處理）。如果認為是遺失了（長衣），也按照上述方法解決。 關於『奪衣、失衣、燒衣、漂衣』的情況（指的是衣物財物確實丟失后又找回的情況，可以額外獲得十天來說凈，並重新受持）。取著者（指的是之前被奪走或丟失了三衣，但有違犯持有長衣的情況，因為三衣已經不存在，長衣就屬於正衣所攝，斷絕相續之心，直接懺悔之前的罪過）。 《伽論》中說，有沒有超過十日的衣，即使一夜離開住所也不允許的情況？回答是，拿了超過十日的衣，作為三衣受持，並且出了界外，天亮時就違犯了戒律。所以知道可以這樣做。為什麼前面說，違犯了捨墮戒就不能作為三衣？回答是，那是根據有原本的三衣的情況。現在這種情況只是用來充當衣色，罪過仍然需要懺悔。例如《善見律》中，遇到盜賊而穿了五大色衣，以及《僧祇律》中借用俗人的衣服受持等。 律中說，如果別人給做了被子，不算違犯（因為這是重物，不應該視為輕財，不適合說凈，但沒有看到明確的條文允許）。《十誦律》中，施捨給僧眾被褥，僧眾和個人都可以接受。律中說，交付衣物的人遠行（指的是被阻隔而無法說凈），或者水陸道路阻斷等不凈施，不給別人都不算違犯。 離開三衣過夜的戒律，具備六個條件才算違犯：一是三衣，二是加受持，三是衣和人之間有阻礙，四是不捨棄，五是沒有因緣，六是天亮時就違犯。三衣或五衣違犯波逸提罪，其餘的衣物違犯突吉羅罪。這裡說的不是持有過長的衣物，而是指一百零一件供身體使用的衣服。佛陀允許受持，違背了受持的規定，所以犯吉羅罪。長衣如果清凈地施捨給別人，有別人可以依靠，知道這樣做有什麼過錯呢？這和以前的解釋不同。而且，三衣是佛陀制定的，適用於上中下 всех 人，違背了規定，所以罪過較重。一百零一件衣服，是爲了幫助身體，允許中等品級的人使用，違背了受持的規定，所以罪過較輕。長衣則屬於下等類別，施捨給他人，自己就沒有貯藏，所以完全沒有違犯。其餘的可以參考《戒本疏》。 二、受衣的方法。反過來，製作衣服等方法，都在下卷的衣法中。 三衣和人之間有阻礙，四分律和其他部派的律相成有四種，即染色、阻隔、情、界。上文
【English Translation】 English version Etc. Even after many days, if one unintentionally possesses (an extra robe) without violating (the precepts), the Daśādhyāya Vinaya allows an additional ten days (to deal with it). If one thinks it is lost, the solution is the same as above. Regarding situations of 'robbed robe, lost robe, burned robe, drifted robe' (referring to cases where clothing or property is indeed lost and then recovered, one can obtain an additional ten days to purify it and re-uphold it). 'Taking possessor' (refers to previously robbed or lost three robes, but there is a violation of possessing an extra robe. Because the three robes no longer exist, the extra robe is included in the 'proper robe' category, severing the continuous thought and directly confessing the previous offense). The Gāthā says, 'Is there a robe exceeding ten days, where even leaving the dwelling for one night is not allowed?' The answer is, taking a robe exceeding ten days, upholding it as the three robes, and going outside the boundary, violating the precept at dawn. Therefore, it is known that it can be done. Why did it say earlier that violating the niḥsargika pāyantika (forfeiture entailing expiation) cannot be used as the three robes? The answer is, that is based on having the original three robes. Now, this situation is only used to serve as the robe color, and the offense still needs to be confessed. For example, in the Samantapāsādikā, encountering thieves and wearing robes of the five major colors, and in the Mahāsaṃghika Vinaya, borrowing lay people's clothes for upholding, etc. The Vinaya says, 'If someone else makes a blanket, it is not a violation' (because this is a heavy item, it should not be regarded as light property, and it is not suitable for purification, but there is no clear provision allowing it). In the Daśādhyāya Vinaya, donating bedding to the Sangha, the Sangha and individuals can accept it. The Vinaya says, 'The person delivering the robe travels far away' (referring to being obstructed and unable to purify), or impure donations due to blocked land and water routes, not giving it to others is not a violation. The precept of staying overnight away from the three robes is violated when six conditions are met: first, the three robes; second, the added upholding; third, there is an obstruction between the robe and the person; fourth, not abandoning; fifth, no cause or reason; sixth, violating at dawn. Violating with the three robes or five robes incurs a pāyantika offense, and other clothing incurs a duṣkṛta offense. This does not refer to possessing overly long clothing, but rather to the one hundred and one items of clothing for personal use. The Buddha allowed upholding, violating the upholding rule, so a duṣkṛta offense is incurred. If an extra robe is purely donated to others, there are others to rely on, so what fault is there in knowing this? This is different from the previous explanation. Moreover, the three robes are established by the Buddha and apply to all people of upper, middle, and lower classes, violating the rule, so the offense is heavier. The one hundred and one items of clothing are to help the body and are allowed for people of middle rank, violating the upholding rule, so the offense is lighter. Extra robes belong to the lower category, donating them to others, one does not store them oneself, so there is no violation at all. For the rest, refer to the Śīlaskandha. Second, the method of receiving robes. Conversely, the methods of making robes, etc., are all in the robe rules in the lower volume. There are four kinds of obstructions between the three robes and the person, which are complemented by the Caturvargīya Vinaya and other schools: namely, dyeing, obstruction, emotion, and boundary. Above
之三礙通界並有。若論界礙彼此不通故。文云失衣者。僧伽藍里有若干界(謂上三礙在伽藍院內。故衣則有多界)。不失衣者。僧伽藍里有一界(謂無上三礙也)。初明染礙者。律云。比丘脫衣。在俗人處形露。佛令除村。村有五義。謂誹謗生疑為護梵行等。即此女人與比丘同處。性相乖忤多致譏跡。佛不許同室同坐同行同住。並生染故。若取衣持恐壞梵行。必與同處衣須隨身。二者隔礙。律云。若水陸道斷澀難等離衣開無有過。僧祇寺門外不捉戶鑰。無十二桄梯。是名離衣。三者情礙。律云。若奪想失想。若賊惡獸命梵等緣。僧祇兄弟子齊之處。多論王來界內。大小行處。近王左右。並非衣界。及以作幻作樂人等。入界亦如王法。以情隔故。妨于來往故名失衣。四者界礙。界有兩種。自然作法。上之三礙。入此二界通界失衣。並非衣界。若無三礙。二界各別通得護衣。五分云。若作法衣界。及自然衣界。比丘于中。不得自在往反。是名別界。反上同界。若論作法下卷明之。今明自然有十五界。四分有十一種。一僧伽藍界。二者村界。各有四種。謂周匝垣墻。柵籬。籬墻不周。四周有屋也。此等諸相。不周伽藍相壞。樹車等界叢生。故云若干界。此止是別界。不名僧村二所。今言若干界者。有上三礙互生。來往譏難。
【現代漢語翻譯】 現代漢語譯本 之三：礙通界並有。如果討論界限的阻礙，彼此是不相通的。經文中說『丟失衣服』的情況：在僧伽藍（Sangharama，寺院）里有若干個界限（指的是上述三種阻礙存在於伽藍的院落內，因此衣服會受到多個界限的影響）。不丟失衣服的情況：在僧伽藍里只有一個界限（指的是沒有上述三種阻礙）。 首先說明染礙：律藏中說，如果比丘（Bhiksu，和尚）脫下衣服，在俗人面前暴露身體，佛陀會命令他離開村莊。村莊有五種含義，即爲了避免誹謗、產生懷疑、保護清凈的行為等。這意味著如果女人和比丘同處一室，由於性別差異容易產生過錯。佛陀不允許他們同室、同坐、同行、同住，因為這樣會產生染污。如果取衣服，又擔心會破壞清凈的行為，必須和她同處一室，衣服必須隨身攜帶。 第二是隔礙：律藏中說，如果遇到水路阻斷、道路艱難等情況，離開衣服是可以的，沒有過錯。《僧祇律》中說，寺廟門外不拿門環和鑰匙，沒有十二根橫木的梯子，這叫做離開衣服。 第三是情礙：律藏中說，如果產生奪取衣服的想法、失去衣服的想法，或者遇到盜賊、惡獸、危及生命或清凈行為等情況。《僧祇律》中說，兄弟子侄聚集的地方，多數情況下國王會來到界限內，大小便的地方，靠近國王左右的地方，都不是衣界。以及變魔術、演奏音樂的人等，進入界限也如同國王的法令一樣，因為情感上的阻隔，妨礙了來往，所以叫做丟失衣服。 第四是界礙：界限有兩種，自然形成的和人為設定的。上述三種阻礙，進入這兩種界限，在共通的界限內會丟失衣服。如果不是衣界，如果沒有上述三種阻礙，兩種界限各自獨立，都可以保護衣服。《五分律》中說，如果是人為設定的衣界，以及自然形成的衣界，比丘在其中不能自由往來，這叫做不同的界限，反之則是相同的界限。關於人為設定的界限，將在下卷中說明。現在說明自然形成的界限，有十五種界限，《四分律》中有十一種。一是僧伽藍界，二是村界，各有四種，即周圍有圍墻、柵欄、籬笆，或者籬笆墻不完整，四周有房屋。這些情況，不完整的伽藍，損壞的樹木車輛等，叢生，所以說有若干界限。這只是不同的界限，不叫做僧伽藍或村莊。現在說若干界限，是有上述三種阻礙互相產生，來往容易產生譏諷和困難。
【English Translation】 English version Thirdly: Obstacles exist both within and between boundaries. If we discuss the obstacles of boundaries, they are mutually impassable. The text says 'losing the robe' refers to situations where there are several boundaries within the Sangharama (monastery) (referring to the above three obstacles existing within the monastery's compound, thus the robe is affected by multiple boundaries). Not losing the robe refers to situations where there is only one boundary within the Sangharama (referring to the absence of the above three obstacles). Firstly, explaining the obstacle of defilement: The Vinaya (monastic code) states that if a Bhiksu (monk) takes off his robe and exposes his body in front of laypeople, the Buddha would order him to leave the village. The village has five meanings, namely to avoid slander, generate suspicion, protect pure conduct, etc. This means that if a woman and a Bhiksu are in the same room, due to gender differences, mistakes are easily made. The Buddha does not allow them to be in the same room, sit together, walk together, or live together, because this will generate defilement. If taking the robe, there is concern that it will damage pure conduct, it is necessary to be in the same room with her, and the robe must be carried with him. Secondly, the obstacle of separation: The Vinaya states that if encountering blocked waterways, difficult roads, etc., leaving the robe is permissible, without fault. The Sanghika Vinaya states that outside the temple gate, not holding the door knocker and key, and not having a ladder with twelve rungs, is called leaving the robe. Thirdly, the obstacle of emotional attachment: The Vinaya states that if the thought of seizing the robe arises, the thought of losing the robe arises, or encountering thieves, fierce beasts, life-threatening situations, or threats to pure conduct, etc. The Sanghika Vinaya states that in places where brothers and nephews gather, the king often comes within the boundary, places for urination and defecation, places near the king's left and right sides, are not robe boundaries. And people who perform magic tricks, play music, etc., entering the boundary is also like the king's decree, because emotional separation hinders coming and going, so it is called losing the robe. Fourthly, the obstacle of boundaries: There are two types of boundaries, naturally formed and artificially established. The above three obstacles, entering these two boundaries, will lose the robe within the common boundary. If it is not a robe boundary, if there are no above three obstacles, the two boundaries are independent of each other, and the robe can be protected. The Sarvastivada Vinaya states that if it is an artificially established robe boundary, and a naturally formed robe boundary, a Bhiksu cannot freely come and go within it, this is called a different boundary, and vice versa is the same boundary. Regarding artificially established boundaries, it will be explained in the lower volume. Now explaining naturally formed boundaries, there are fifteen types of boundaries, and the Dharmaguptaka Vinaya has eleven types. One is the Sangharama boundary, and the second is the village boundary, each with four types, namely surrounded by walls, fences, hedges, or incomplete hedge walls, and houses on all sides. These situations, incomplete Sangharama, damaged trees and vehicles, growing densely, so it is said that there are several boundaries. This is just a different boundary, not called Sangharama or village. Now saying several boundaries, is that the above three obstacles are mutually generated, and coming and going easily generates ridicule and difficulty.
故失衣也。僧祇五分中。同界者。僧羯磨作不失衣界。于中得自在往反。異界者。不得自在往反是也。乃至舍屋尼寺聚落重屋車乘場露地道行界亦爾。三樹界者。與人等足蔭覆如趺坐(如此樹相已上乃有衣界。可護也)。此但明其小相。十誦不相接樹取日正中時陰影覆處。若雨墮時水不及處置衣。在此樹身在余處。若不取衣等皆犯。若相接樹乃至一拘盧舍者。隨所著衣無犯。善見日正中時影覆處同上。若樹枝偏長。衣在陰頭人在樹根。亦不失衣。林界者。衣在林中。十四肘中不失衣。此林有人來往。無衣界。應隨身。不隨者失。上十誦林界一拘盧者。謂是太林無難。此言十四肘者。謂四樹相連勢非廣及。故衣界狹小也。僧祇蒲萄蔓架一切瓜瓠等架。各四相取二十五肘。名衣界。明瞭論解。若衣在樓樹下。身在上者失衣。若衣在上。身在樓樹下不失。以上得落下故。四場界者。律云。于中治五穀處也。謂村外空靜處。五車界。六船界。並俱在陸地。律云。若車船迴轉處。此但明住車。十誦行車者。前車向中車。杖所及處。中車向前後車。杖所及處。後車向中車。杖所及處。若不及者是名異界。僧祇載船水中有多住處。若自在往反。不會無犯。反上即犯。七舍界。四分無相。此謂村外別舍。若據村聚相后當廣說。僧祇若樓
【現代漢語翻譯】 現代漢語譯本 因此就失去了衣。在《僧祇律》、《五分律》中，對於同一區域（同界）的人，僧團通過羯磨（僧團的集體決議）來劃定不失衣界（不會失去袈裟的區域），在此區域內可以自由往返。對於不同區域（異界）的人，則不能自由往返。乃至住所、尼寺、聚落、重屋（多層房屋）、車乘、場（場地）、露地（空曠地）、道路行走的區域也是如此。 三樹界（三棵樹構成的區域）是指，樹蔭能夠像人盤腿坐（趺坐）一樣完全遮蔽人（這樣的樹木才構成衣界，可以保護袈裟）。這裡只是說明了衣界的小範圍。《十誦律》中，不相連的樹木，取日正中午時陰影覆蓋的區域。如果下雨時，水無法到達的地方可以放置衣物。如果衣物在陰影覆蓋的區域，而人在其他地方，如果不取回衣物等，都屬於違犯。如果樹木相連，乃至達到一拘盧舍（約合現在的4000米）的距離，那麼無論穿戴衣物在哪裡，都不算違犯。《善見律毗婆沙》中，日正中午時陰影覆蓋的區域與上述相同。如果樹枝偏長，衣物在陰影的邊緣，而人在樹根處，也不算失去衣。 林界（樹林構成的區域）是指，衣物在樹林中，距離十四肘（約合現在的7米）的範圍內不算失去衣。如果這片樹林有人來往，就沒有衣界，應該隨身攜帶衣物，不隨身攜帶就會失去衣。《十誦律》中，樹林構成的衣界為一拘盧舍，指的是沒有危險的大樹林。這裡說十四肘，是因為四棵樹相連，範圍不大，所以衣界也比較狹小。《僧祇律》中，葡萄藤架、各種瓜類等架子，各取四個角，共二十五肘（約合現在的12.5米）的範圍，作為衣界。《明瞭論》解釋說，如果衣物在樓房或樹下，而人在樓上或樹上，就會失去衣物。如果衣物在樓上或樹上，而人在樓房或樹下，就不會失去衣物，因為衣物可以落下來。 四場界（四種場地構成的區域），律中說，是指處理五穀的地方，也就是村外空曠安靜的地方。五車界（五輛車構成的區域）、六船界（六艘船構成的區域），都位於陸地上。律中說，是指車船可以迴轉的地方。這裡只是說明了停放的車。《十誦律》中，行駛的車，前車向中間的車，以杖所能及的範圍；中間的車向前後車，以杖所能及的範圍；後車向中間的車，以杖所能及的範圍。如果杖無法到達，就屬於不同的區域（異界）。《僧祇律》中，船在水中有很多停靠的地方，如果在這些地方可以自由往返，就不會違犯。反之，就會違犯。七舍界（七個住所構成的區域），《四分律》中沒有相關說明。這裡指的是村外的獨立住所。至於村莊聚落的情況，後面會詳細說明。《僧祇律》中，如果是樓房
【English Translation】 English version Therefore, the robe is lost. In the Saṃghika-vinaya (Monastic rules of the Mahāsaṃghika school) and the Five-Part Vinaya, for those within the same boundary (samāna-sīmā), the saṃgha (monastic community) performs a karma (formal act of the monastic community) to establish a 'non-loss-of-robe boundary' (acīvara-sīmā), within which one can freely go back and forth. For those in different boundaries (nānā-sīmā), one cannot freely go back and forth. This also applies to residences, nunneries, settlements, multi-storied buildings, carts, open fields, open grounds, and roads. The 'three-tree boundary' refers to the shade of the trees completely covering a person sitting in the lotus position (padmāsana) (such trees constitute a robe boundary and can protect the robe). This only describes a small area of the robe boundary. In the Ten Recitation Vinaya (Daśa-bhāṇavāra-vinaya), for non-adjacent trees, the area covered by the shadow at noon is taken. If it rains, the robe can be placed where the water cannot reach. If the robe is in the shaded area but the person is elsewhere, failing to retrieve the robe constitutes an offense. If the trees are connected, even up to a krośa (approximately 4000 meters), there is no offense regardless of where the robe is worn. According to the Samantapāsādikā (a commentary on the Vinaya), the area covered by the shadow at noon is the same as above. If a branch is long and the robe is at the edge of the shadow while the person is at the base of the tree, the robe is not considered lost. The 'forest boundary' refers to the robe being within 14 hastas (approximately 7 meters) in the forest, and it is not considered lost. If people frequent this forest, there is no robe boundary, and the robe should be carried. If not carried, it is lost. The Ten Recitation Vinaya states that the forest boundary is one krośa, referring to a large, safe forest. The statement of 14 hastas here is because the four trees are connected and the area is not extensive, so the robe boundary is small. In the Saṃghika-vinaya, grapevines, all kinds of gourd trellises, etc., each takes four corners, totaling 25 hastas (approximately 12.5 meters), as the robe boundary. The Abhidharmakośa explains that if the robe is under a building or tree, and the person is above, the robe is lost. If the robe is above and the person is under the building or tree, the robe is not lost because it can fall down. The 'four-field boundary' (catvāri karmasthānāni), the Vinaya says, refers to the place where grains are processed, which is a quiet, empty place outside the village. The 'five-cart boundary' and 'six-boat boundary' are both on land. The Vinaya says it refers to the place where carts and boats can turn around. This only describes parked vehicles. In the Ten Recitation Vinaya, for moving vehicles, the front cart to the middle cart, within the reach of a staff; the middle cart to the front and rear carts, within the reach of a staff; the rear cart to the middle cart, within the reach of a staff. If the staff cannot reach, it is considered a different boundary (nānā-sīmā). In the Saṃghika-vinaya, a boat has many stopping places in the water. If one can freely go back and forth in these places, there is no offense. Conversely, there is an offense. The 'seven-residence boundary', the Four-Part Vinaya (Dharmaguptaka-vinaya) has no related explanation. This refers to independent residences outside the village. As for the situation of villages and settlements, it will be explained in detail later. In the Saṃghika-vinaya, if it is a building
閣梯隥道外二十五肘名衣界。若著衣在閣上下宿。有梯通無犯。準四分庫倉界。據明內為言雨無任得。對上舍界因解聚落。四分云村界。善見無市云村。有市名聚落。薩婆多論四句相對。一是聚非家界。如二聚落各有一家。二是家非聚。如一大聚落。更無異聚而有多家。三亦具二界。聚落有二。各多家是。四俱非者蘭若界也。聚落者。十誦多論。人民共住名聚落界。言別界者。雞飛不及棄糞掃外箭射及外名為異界。言同界者。四邊聚落各有一家。若有車梯迥轉相及得登出入。身在梯根下臥置衣。在四聚落不失衣。以梯梁相接無隔礙故。聚落止有一家。衣在家內。車梯上下臥不失衣(以無別家可對故也)。若自然界內。箭射及處至明相出不失衣。若衣在外身在家中亦爾。若眾多家衣在家內。身在梯車下失衣。以家界各別故。家有一界別界。別界者。父母兄弟兒子。若異食異業。雖同一處事各不同。是名族界。若同食業名一家界。族亦有一界別界。別界住處。是名一界。別界者。若作食處取水處便利處是。若在二處皆失衣。僧祇四聚相接衣枕頭臥。頭及手腳各在一界。衣在頭底明相出。衣離頭犯舍。若手腳至衣所不犯。十誦多論云。若安衣二界中。在二界上臥不失衣。各有身份。故十誦舍界者。若外道舍門屋食堂中庭廁處
。衣在一外道舍。身在余舍者失衣。若同見同論不犯。若諸戲笑人遊行營處。如前取水處等失衣。若同屬一主不犯(此謂情礙)。多論重舍屬一主。人衣互上下重不失。若是異主。衣人上下中間不通故失。上並四分無文。理須通允。八堂界者。律云。多敞露。九庫界者。積藏諸車乘販賣物。十倉界者。儲積穀米處。十一阿蘭若界。律云。蘭若者無界(謂迥在空野無別諸界。假以樹量大小)。八樹中間一樹間七弓。弓長四肘。通計五十八步。四尺八寸兼其勢分七十有餘。次明不足者。取外部成用。十二道行界者。十誦比丘與師持衣。道中行前後四十九尋內不失。多論縱廣亦得四十九尋不失。僧祇道中臥持三衣。枕頭明相出。衣離者犯。準應身在樹界蘭若也。善見若使沙彌俗人持衣前入界。比丘后入不知。謂言界外明相出。謂失不失衣依止亦爾。律云失想界外為言。若弟子夏未滿。為師持衣。值人說法。貪聞法故。明相出不犯。離師和尚得離衣罪。明瞭論。小便等所逼事由他加行難。所作憐愍。此義轉車界中廣說。解云。大小便病怖畏難逼夜出界未得還。而曉亦不失衣。又二人共宿三水同置一處。一人急事須夜行。不持自衣。誤持住人衣去。至曉行人失衣。由行人誤取故失。不由住人故不失衣。行人意晟。故言加行。猶此
【現代漢語翻譯】 現代漢語譯本 一件衣服放在一個外道（非佛教徒）的住所，而人身處另一個住所，則失去這件衣服。如果（人們）共同看見並共同討論（這件衣服），則不構成違犯。如果在各種嬉戲玩鬧的人群聚集之處，如之前取水的地方等，也會失去衣服。如果（衣服和人）同屬於一個主人，則不構成違犯（這是指情感上的牽絆）。在多個討論場所或多個住所，但都屬於一個主人，人與衣服互相上下傳遞，不算失去衣服。如果是不同的主人，衣服和人上下傳遞，中間沒有溝通，因此會失去衣服。以上這些情況，在《四分律》中沒有明確說明，但按道理應該允許。關於八堂界（Eight Hall Boundary）：《律藏》中說，（這是指）很多敞露的地方。九庫界（Nine Storehouse Boundary）：（這是指）積藏各種車輛、貨物買賣的地方。十倉界（Ten Granary Boundary）：（這是指）儲藏穀米的地方。十一阿蘭若界（Eleven Aranya Boundary）：《律藏》中說，阿蘭若（Aranya，寂靜處）沒有界限（指在空曠的野外，沒有其他界限，可以假借樹木來衡量大小）。八棵樹中間或一棵樹中間的距離是七弓。一弓長四肘。總計五十八步，四尺八寸，加上其延伸部分，共有七十多步。接下來說明不足的情況，可以取外部來補充使用。十二道行界（Twelve Road Boundary）：《十誦律》中說，比丘（Bhikshu，佛教出家男眾）與師父拿著衣服，在道路上行走，前後四十九尋（尋，古代長度單位）之內不算失去衣服。《多論》中說，縱向或橫向也是四十九尋之內不算失去衣服。《僧祇律》中說，在道路上睡覺，拿著三衣，枕頭在明相（Dawn Appearance）出現時離開，衣服離開身體，則構成違犯。按照這個標準，身體應該在樹界或阿蘭若界內。善見（Samantapasadika，律藏註釋）中說，如果讓沙彌（Sramanera，佛教出家男眾見習生）或俗人拿著衣服先進入界內，比丘後進入，不知道（衣服）在界外明相出現，認為失去衣服，是否失去衣服，依止也是如此。《律藏》中說，認為（衣服）在界外，就說（衣服）失去了。如果弟子夏天還沒有結束，為師父拿著衣服，遇到有人說法，因為貪圖聽法，明相出現也不構成違犯。離開師父或和尚（Upadhyaya，親教師）會犯離衣罪。《明瞭論》（Vimalakirti Sutra）中說，小便等被緊急事情所迫，因為其他原因難以行動，所做的事情值得憐憫。這個意義在轉車界中廣泛說明。解釋說，大小便、生病、恐懼、危難所迫，夜晚出界沒有回來，天亮了也不算失去衣服。又有兩個人一起睡覺，三衣放在同一個地方，一個人有急事需要在夜裡行走，沒有拿自己的衣服，錯誤地拿了同住人的衣服離開，到天亮時，行走的人失去衣服。因為是行走的人錯誤拿取，所以失去衣服，不是因為同住的人的原因，所以同住的人不失去衣服。行走的人意圖不純，所以說是加行。就像這樣。
【English Translation】 English version If a garment is left at the dwelling of a non-Buddhist (outsider), and the person is in another dwelling, the garment is lost. If (people) jointly see and jointly discuss (the garment), there is no offense. If it is in places where various playful people gather, such as the place where water is drawn, the garment is lost. If (the garment and the person) belong to the same owner, there is no offense (this refers to emotional attachment). In multiple discussion places or multiple dwellings, but all belong to one owner, the person and the garment are passed up and down to each other, it is not considered losing the garment. If they are different owners, the garment and the person are passed up and down, and there is no communication in between, so the garment will be lost. The above situations are not explicitly stated in the Four-Part Vinaya (《四分律》), but it should be allowed in principle. Regarding the Eight Hall Boundary (八堂界): The Vinaya (《律藏》) says that (this refers to) many exposed places. Nine Storehouse Boundary (九庫界): (This refers to) places where various vehicles and goods are stored for sale. Ten Granary Boundary (十倉界): (This refers to) places where grains and rice are stored. Eleven Aranya Boundary (十一阿蘭若界): The Vinaya (《律藏》) says that Aranya (阿蘭若, quiet place) has no boundaries (referring to being in the open wilderness, without other boundaries, and can be measured by trees). The distance between eight trees or between one tree is seven bows. One bow is four cubits long. In total, it is fifty-eight steps, four feet and eight inches, plus its extension, there are more than seventy steps. Next, it explains the insufficient situation, and the outside can be taken to supplement the use. Twelve Road Boundary (十二道行界): The Ten Recitation Vinaya (《十誦律》) says that if a Bhikshu (比丘, Buddhist monk) and the teacher are holding the garment and walking on the road, it is not considered losing the garment within forty-nine xun (尋, ancient unit of length) before and after. The Treatise (《多論》) says that it is also not considered losing the garment within forty-nine xun in the vertical or horizontal direction. The Sanghika Vinaya (《僧祇律》) says that when sleeping on the road, holding the three garments, if the pillow leaves when the Dawn Appearance (明相) appears, and the garment leaves the body, it constitutes an offense. According to this standard, the body should be within the tree boundary or the Aranya boundary. Samantapasadika (善見, commentary on the Vinaya) says that if a Sramanera (沙彌, Buddhist novice monk) or a layperson is asked to take the garment and enter the boundary first, and the Bhikshu enters later, and does not know that the Dawn Appearance appears outside the boundary, and thinks that the garment is lost, whether the garment is lost or not, the reliance is also the same. The Vinaya (《律藏》) says that if it is thought that (the garment) is outside the boundary, it is said that (the garment) is lost. If the disciple has not finished the summer retreat, and is holding the garment for the teacher, and encounters someone preaching the Dharma, and because of greed for listening to the Dharma, it is not an offense if the Dawn Appearance appears. Leaving the teacher or Upadhyaya (和尚, preceptor) will commit the offense of leaving the garment. The Vimalakirti Sutra (《明瞭論》) says that when forced by urgent matters such as urination, it is difficult to act for other reasons, and what is done is worthy of pity. This meaning is widely explained in the turning wheel boundary. The explanation says that if one is forced by urination, illness, fear, or danger, and goes out of the boundary at night and does not return, it is not considered losing the garment even if it dawns. Also, if two people sleep together and the three garments are placed in the same place, and one person has an urgent matter and needs to travel at night, and does not take his own garment, but mistakenly takes the garment of the cohabitant and leaves, the traveler loses the garment at dawn. Because it was the traveler who took it by mistake, the garment is lost, and it is not because of the cohabitant, so the cohabitant does not lose the garment. The traveler's intention is impure, so it is said to be an additional action. Just like this.
住人是難。許此難不失衣。十三洲界者。善見云。十四肘內不失衣。若有人來往。衣不隨身者失。十四水界。善見云。蘭若處坐禪。天欲曉。患睡脫衣。置岸入池洗浴。明相出犯舍。毗尼母云。著衣岸上。入一腳水中者不犯失衣。僧祇水中道行界者。二十五肘。若船上者。入水即舍。十五井界。僧祇道行露地井蘭旁宿。置衣在二十五肘內。身在外者失衣。衣在井中。應繩連。垂手繩井中得會衣。與井上界別也。以此例余坑窨窖等。此十五種自然界。大小如上。若準四分。加於勢分。文云。僧伽藍界者。在伽藍邊。中人若用磚石擲所及處。是名界。乃至庫藏界亦如是。諸部並無勢分。善見中無也。彼有擲石之文。別為餘事。彼文云。中人擲石者。不健不羸人。盡力擲至落處。不取轉處。諸師評之。一十三步即以此量十五自然通著。唯不通法界。必須入界方乃會衣。僧祇云。比丘有緣至他處留宿。彼有比丘及尼。衣有長者應借受持。無者俗人有被應借取。作凈安紐然後受持。又無衣者。后夜當疾還寺莫逾城。出到寺門未開者至門屋下(以門屋樑連界內故。彼律無勢分。以此為自然界。不同四分應知也)。若無者內手著門孔中水瀆中。先以物攪勿令觸毒蟲。又無此孔應逾墻入。勿令人疑。若不得入當舍衣。寧無衣犯小罪。以
輕易重故。若準此言。必界內有上三礙。不得外護。必失持衣故。文云。若在余處宿明相未出。若至擲石所及處(謂界內無三礙)。若手捉衣(謂界內有染情礙)。若舍衣(謂界內隔礙等及界外事)。若不作如上三事。明相出隨所離衣犯舍。上十五自然衣界。各別不通故有別名。律云。此伽藍界非彼伽藍。乃至樹車庫藏一一亦爾。而僧村二界攝相義強。雖有樹舍沒名不顯。諸界相望不論強弱。故樹下有車別有車界。車外有樹亦有樹界。無別勢分。若僧村二界勢分。有樹等界。便於樹界僧界中分勢分。如此例余準知。若堂庫有車船。即從堂庫之界。律云。庫者積藏諸乘也。由彼堂庫。四面收攝本障是強。不同樹車場等無外可攝故。如凈地不周通皆置食不犯。類余諸界相。未足攝他。若互錯涉各別有界。如戒本疏中。第五無因緣有緣泛列七種。一別人作法。或對首或心念(非謂作法開離。以輕易重)。二對僧作法。離有二。初有緣乞得。四分老病比丘(三十已去名為老)。三衣重者。羯磨離衣。法如疏說。二者共作迦絺那衣。三者對處作法。離即不失衣界。四蘭若恐怖離。五王路隔塞命梵等離。六迦提賞勞離。七如五分僧塔諸緣。及他要事聽六夜離無罪。若事訖不反吉羅。就七中更分。前三得法離。后三無法離。蘭若通有
【現代漢語翻譯】 輕易重故。若準此言。必界內有上三礙。不得外護。必失持衣故。意思是說，如果按照這種說法，那麼一定是在結界範圍內有三種障礙，無法得到外界的保護，一定會失去所持的袈裟。文云。若在余處宿明相未出。若至擲石所及處(謂界內無三礙)。若手捉衣(謂界內有染情礙)。若舍衣(謂界內隔礙等及界外事)。若不作如上三事。明相出隨所離衣犯舍。經文中說，如果在其他地方住宿，天亮時太陽還沒出來，如果到達投擲石頭所能及的地方（意味著結界範圍內沒有三種障礙），如果手拿著袈裟（意味著結界範圍內有染污的情緒障礙），如果捨棄袈裟（意味著結界範圍內有隔閡障礙等以及結界外的事情），如果不做以上三種事情，天亮時太陽出來，隨著離開的袈裟就會犯舍罪。 上十五自然衣界。各別不通故有別名。律云。此伽藍界（Sangharama-ksetra，僧伽的住所）非彼伽藍。乃至樹車庫藏一一亦爾。而僧村二界攝相義強。雖有樹舍沒名不顯。以上十五種自然形成的袈裟結界，各自獨立互不相通，因此有不同的名稱。戒律中說，這個伽藍的結界不是那個伽藍的結界，乃至樹、車、庫藏等等也是如此。而僧眾和村落這兩個結界的攝受力很強，即使有樹木房屋等，其名稱也不明顯。 諸界相望不論強弱。故樹下有車別有車界。車外有樹亦有樹界。無別勢分。若僧村二界勢分。有樹等界。便於樹界僧界中分勢分。如此例余準知。各種結界相互比較，不論強弱。所以在樹下有車，就另外有車的結界；車外有樹，也有樹的結界，沒有特別的勢力劃分。如果僧眾和村落這兩個結界有勢力劃分，有樹木等結界，那麼就在樹木結界和僧眾結界中劃分勢力範圍。像這樣，其餘的可以類推得知。 若堂庫有車船。即從堂庫之界。律云。庫者積藏諸乘也。由彼堂庫。四面收攝本障是強。不同樹車場等無外可攝故。如果廳堂倉庫里有車船，就按照廳堂倉庫的結界來算。戒律中說，倉庫是用來積藏各種車輛的。因為廳堂倉庫四面收攝，其本身的遮障力很強，不同於樹木車輛場地等沒有外在可以收攝的。 如凈地不周通皆置食不犯。類余諸界相。未足攝他。若互錯涉各別有界。如戒本疏中。第五無因緣有緣泛列七種。一別人作法。或對首或心念(非謂作法開離。以輕易重)。二對僧作法。離有二。初有緣乞得。四分老病比丘(三十已去名為老)。像在凈地裡，如果沒有完全覆蓋，都可以放置食物而沒有罪過。類似於其他各種結界的相狀，不足以攝受其他結界。如果互相交錯，則各自有結界。如戒本疏中，第五種無因緣和有因緣的情況，泛泛地列舉了七種。第一種是別人作法，或者面對面，或者心中默唸（不是說作法就可以離開，因為輕易和嚴重程度不同）。第二種是面對僧眾作法。離開有兩種情況。第一種是有因緣乞求得到允許，四分律中指年老生病的比丘（三十歲以上稱為老）。 三衣重者。羯磨離衣。法如疏說。二者共作迦絺那衣（Kathina-civara，功德衣）。三者對處作法。離即不失衣界。四蘭若（Aranya，寂靜處）恐怖離。五王路隔塞命梵等離。六迦提賞勞離。七如五分僧塔諸緣。及他要事聽六夜離無罪。若事訖不反吉羅。就七中更分。前三得法離。后三無法離。蘭若通有。第三種是袈裟很重的人，通過羯磨法離開袈裟。方法如疏中所說。第二種是共同製作迦絺那衣。第三種是面對處所作法，離開就不會失去袈裟的結界。第四種是蘭若（寂靜處）發生恐怖而離開。第五種是王路被阻隔，性命受到威脅等情況而離開。第六種是迦提賞勞離開。第七種是如五分律中僧塔的各種因緣，以及其他重要的事情，允許離開六個晚上沒有罪過。如果事情結束后不返回，則犯吉羅罪。在這七種情況中，又可以分為，前三種是依法離開，后三種是無法離開。蘭若的情況比較特殊。
【English Translation】 Because of the lightness or heaviness of the offense. If we follow this statement, it means that within the boundary, there must be the three superior obstacles, preventing external protection, and inevitably leading to the loss of the robe. The text says: 'If one stays overnight in another place and the dawn has not yet broken, if one reaches the place where a stone can be thrown (meaning there are no three obstacles within the boundary), if one holds the robe in hand (meaning there is the obstacle of defiled emotions within the boundary), if one abandons the robe (meaning there are obstacles such as separation within the boundary and matters outside the boundary), if one does not do the above three things, when dawn breaks, one commits the offense of abandoning the robe according to the distance from the robe.' The above fifteen natural robe boundaries are separate and do not communicate with each other, hence they have different names. The Vinaya says: 'This Sangharama-ksetra (monastery boundary) is not that Sangharama-ksetra, and so on for trees, vehicles, storehouses, and so on.' However, the boundaries of the Sangha and the village have a strong sense of inclusion. Although there are trees and houses, their names are not prominent. The various boundaries are compared regardless of strength or weakness. Therefore, if there is a vehicle under a tree, there is a separate vehicle boundary; if there is a tree outside a vehicle, there is also a tree boundary, with no separate division of power. If the Sangha and village boundaries have a division of power, and there are boundaries such as trees, then the division of power is divided within the tree boundary and the Sangha boundary. By analogy, the rest can be known. If there are vehicles and boats in the hall or storehouse, then it follows the boundary of the hall or storehouse. The Vinaya says: 'A storehouse is a place for storing various vehicles.' Because the hall or storehouse is surrounded on all sides, its inherent obstruction is strong, unlike trees, vehicles, fields, etc., which have nothing external to contain. For example, in a clean area that is not fully covered, placing food is not an offense. Similar to the characteristics of other boundaries, it is not sufficient to encompass others. If they are intertwined, each has its own boundary. As in the commentary on the Pratimoksha, the fifth type, without cause and with cause, broadly lists seven types. The first is that another person performs the ritual, either face-to-face or mentally (not that performing the ritual allows one to leave, because the lightness or heaviness of the offense differs). The second is performing the ritual before the Sangha. There are two situations for leaving. The first is obtaining permission with cause, referring to elderly and sick Bhikkhus in the Sarvastivada Vinaya (those over thirty are considered old). Those whose robes are heavy can leave the robe through a Karma ritual. The method is as described in the commentary. The second is jointly making a Kathina-civara (merit robe). The third is performing the ritual at the place, and leaving does not lose the robe boundary. The fourth is leaving due to fear in an Aranya (secluded place). The fifth is leaving because the royal road is blocked, or life is threatened, etc. The sixth is leaving due to Kathina distribution labor. The seventh is, as in the Sarvastivada Vinaya, various conditions related to Sangha stupas, and other important matters, allowing one to leave for six nights without offense. If one does not return after the matter is completed, one commits a Dukkhata offense. Among these seven situations, they can be further divided into the first three, which are leaving according to the Dharma, and the last three, which are leaving without the Dharma. The situation of the Aranya is special.
無。六夜送入村無法離。恐失遙舍是有法離。得罪分別。第二第四第五六七一向無罪。以有緣故。五中隔塞或望斷故失衣。不失如后。就第三攝衣界中。無三礙故開通往反。若有三礙不免失衣。第二對僧作法。有緣時在不失。限滿便失得罪。餘一一準思知而會通。律不犯中。奪失燒漂壞五想者(衣實見在妄起想心。經宿失受無罪。決心謂失即是舍心。無情過故不犯舍也。善見不失者。師主疑心恐在界外。此謂失體不同。論云衣不失受也)。若水陸道斷。若賊惡獸命梵等難。若不捨衣不犯。此是情隔兩礙失受無罪。若先慢。不攝。后雖經緣失衣犯舍。若諸難忽生。往會不得。洹懷領受。必不失法。由難忽生非情過故。離亦無罪。如受欲事界內有難。持出界外還來不失。此亦同之。前言失受事隔不知。而經明相失受無罪。若女人來往。染礙進退比二礙可知。又有不立染礙。止是情攝者。此不通諸部。問忘不持衣外行。至夜方覺。取會無緣。失不。答彼人恒自將隨身。忽忘事同長衣開之。上且解如是不盡極多。廣如戒本。含註疏。及刪補羯磨疏中明之。月望衣戒三。此戒是但三衣者。得少財為換故衣。以不足故。佛開一月。過限而畜故制。畜長比丘得即說凈。不須此戒。六緣成犯。一故壞三衣。二財少不足。三為換三衣擬替
【現代漢語翻譯】 現代漢語譯本 無。六夜送入村無法離。恐怕失去住所是因為有法可以脫離。會因此得罪他人。第二、第四、第五、第六、第七種情況下，始終沒有罪過，因為有因緣的緣故。五種情況中，因為阻隔或者盼望斷絕而失去衣服，不失去的情況如同後面所說。在第三種攝衣界中，因為沒有三種障礙，所以可以開通往來。如果存在三種障礙，就無法避免失去衣服。第二種情況是對僧眾進行作法，有因緣時存在就不會失去，期限滿了就會失去並因此獲罪。其餘情況一一按照思考理解而融會貫通。《律》中不構成違犯的情況：奪取、遺失、燒燬、漂走、損壞這五種情況，如果對衣服的真實存在產生虛妄的想法，經過一夜后失去受，就沒有罪過。如果決心認為遺失就是捨棄的心，因為沒有情識上的過錯，所以不構成捨棄。善見中說不失去的情況，是師父懷疑衣服可能在界外。這指的是失去形體的情況不同。《論》中說衣服沒有失去受。如果水陸道路斷絕，或者遇到盜賊、惡獸、性命危險、不清凈等災難，如果不捨棄衣服，就不構成違犯。這是因為情識阻隔和兩種障礙導致失去受，沒有罪過。如果先前懈怠，不攝持，之後即使遇到因緣而失去衣服，就構成捨棄的違犯。如果各種災難突然發生，前往聚會而無法到達，可以委託他人代為領受，一定不會失去法益，因為災難突然發生，不是情識上的過錯，離開也沒有罪過。如同接受欲事，在界內遇到災難，拿到界外再回來也不會失去。這種情況與此相同。前面說失去受是因為事情阻隔而不知情，但經文中明確說明，經過明相失去受沒有罪過。如果有女人來往，染污阻礙進退，可以比照兩種障礙來理解。還有不設立染污阻礙，只是情識上的攝持的情況，這種情況不適用于各個部派。問：忘記攜帶衣服外出，直到晚上才發覺，想要取回卻沒有機會，會失去嗎？答：如果那個人平時總是隨身攜帶衣服，突然忘記的情況，與長衣的情況相同，可以開許。以上只是不完全的解釋，還有很多情況，詳細情況可以參考《戒本》、《含註疏》以及《刪補羯磨疏》中的說明。月望衣戒三，這條戒律是針對只有三衣的人。得到少量財物想要更換舊衣服，因為錢不夠，佛陀開許一個月的時間。超過期限而蓄積，因此制定了這條戒律。蓄積長衣的比丘可以立即說凈，不需要遵守這條戒律。六種情況構成違犯：一是故意損壞三衣，二是財物少不足夠，三是爲了更換三衣打算替換。
【English Translation】 English version None. Being sent into the village for six nights makes it impossible to leave. Fearing the loss of a distant dwelling is why there is a Dharma to leave. This will offend others. In the second, fourth, fifth, sixth, and seventh cases, there is consistently no offense because of the cause and condition. Among the five situations, losing clothing due to obstruction or the severing of hope is not considered a loss as described later. Within the third Sanghati robe boundary, because there are no three obstacles, passage is open in both directions. If there are three obstacles, losing the robe is unavoidable. In the second case, performing the Dharma before the Sangha, being present when conditions allow does not constitute a loss; once the limit is reached, it is lost and an offense is incurred. Each of the remaining cases should be understood and comprehended through reflection. In the Vinaya, the following do not constitute offenses: being robbed, lost, burned, drifted away, or damaged, along with five perceptions (if one has a false perception of the robe's actual presence, losing the acceptance after a night is not an offense; if one is determined that the loss is the intention to abandon, it is not a violation of abandonment because there is no intentional fault. The Samantapasadika states that not losing it is when the teacher suspects it might be outside the boundary. This refers to a different kind of loss of substance. The Abhidhamma states that the robe's acceptance is not lost). If land or water routes are cut off, or if there are difficulties such as thieves, fierce beasts, threats to life, or unchastity, not abandoning the robe is not an offense. This is because emotional separation and two obstacles cause the loss of acceptance, and there is no offense. If one is initially negligent and does not gather the robes, even if conditions later cause the loss of the robe, it constitutes an offense of abandonment. If various difficulties suddenly arise and one cannot attend the gathering, entrusting it to another to receive on one's behalf will certainly not lose the Dharma benefit, because the difficulties arose suddenly and not due to emotional fault, so leaving is also without offense. Just as with accepting desire, if there are difficulties within the boundary, taking it outside the boundary and returning does not constitute a loss. This situation is similar. Earlier, it was said that losing acceptance is due to the separation of events and not knowing, but the sutras clearly state that losing acceptance after the dawn is not an offense. If women come and go, and defilement obstructs progress and retreat, it can be understood by comparing it to the two obstacles. There are also cases where defilement and obstruction are not established, but only emotional gathering is considered; this does not apply to all schools. Question: Forgetting to carry the robe when going out, only realizing it at night, and having no opportunity to retrieve it, is it lost? Answer: If that person usually carries the robe with them, suddenly forgetting is the same as the case of the long robe, which can be permitted. The above is just an incomplete explanation; there are many more cases. For detailed information, refer to the Pratimoksha, Samantapasadika, and Sarvastivadavinaya-vibhasa. The month-expecting-robe precept three, this precept is for those who only have three robes. Receiving a small amount of money and wanting to exchange old robes, but not having enough money, the Buddha allowed one month. Accumulating beyond the limit is why this precept was established. A bhikkhu who accumulates long robes can immediately purify it and does not need to follow this precept. Six situations constitute an offense: first, intentionally damaging the three robes; second, having insufficient funds; third, intending to replace the three robes.
故者。四不說凈作三衣。五無因緣(同長衣)。六過限犯。此戒三位。初十日常開。若十一日至二十九日得者。隨日作成。不得更開。至三十日。若得不得若同不同。一向限之。僧祇云。十日即作。作衣時。餘人相助浣染牽裁。刺長刺短煮染。作凈已受持。若恐不竟。粗行急竟受持。后更細刺。此律但線絣裁割。即免長過。若三俱故並少不同。皆開一月。若大衣同足限滿者。下二衣財少不足者。亦染犯長。由有故壞三衣。非正替故。所以文云。隨衣多少盡舍也。余同長衣開也。取非親尼衣戒四。具五緣。一是比丘尼。簡下二眾。取得吉羅。二非親里。律云。親里者。父母親里七世有親也。善見父親者。伯叔兄弟兒孫。母親者。舅姨乃至兒孫。皆謂同氣義親不雜異姓。又云。出家婦者非親里也。伯叔之婦例同。十誦云。若是親里少尚持與。何況不足而取。五分若親里尼犯戒。取衣者吉羅。三應量衣。律中。五衣中取一衣故為犯緣。僧祇若取缽乃余小小物得無犯。四虛心送與除乞得無犯。僧祇尼借比丘衣。得著破還無犯。若尼與下二眾及俗人衣云。汝持此衣與某甲比丘。可得福德。取者無犯。五領受已。伽論尼放衣置地寄大德。隨意用便捨去。比丘作同意用無犯。僧祇使人受同犯。十誦多論。十僧取尼一衣十僧皆墮。十尼
【現代漢語翻譯】 現代漢語譯本 『故者』（損壞的）：四、不得以『清凈』為由製作三衣。五、沒有因緣（如同製作長衣一樣）。六、超過期限即犯戒。此戒有三種情況：最初十日通常可以開許。如果從第十一日到第二十九日得到衣料，應隨得到的日子製作完成，不得再次開許。到了第三十日，無論得到與否，相同與否，都一律限制期限。根據《僧祇律》的說法，十日內就應制作完成。製作衣服時，其他人可以幫忙洗滌、染色、牽線、裁剪、縫紉、刺繡長短、煮染。製作清凈后受持。如果擔心無法完成，可以先粗略地縫製完成並受持，之後再進行細緻的刺繡。根據此律，只要有線、縫紉、裁剪，即可免於『長過』（超出期限的過失）。如果三衣都損壞，並且缺少的部分不同，都可以開許一個月。如果大衣的材料充足，期限已滿，而下二衣的材料不足，也染色並超出期限，這屬於犯戒。因為有損壞的三衣，並非正式替換，所以經文說，根據衣服的多少全部捨棄。其餘的與製作長衣的開許相同。 『取非親尼衣戒四』（接受非親屬比丘尼的衣服的第四條戒律）：具備五種因緣：一、是比丘尼（Bhikkhuni，女性出家人），排除下二眾（式叉摩那Siksamana，沙彌尼Sramanerika）的情況，取得則犯吉羅（Dukkata，輕罪）。二、非親屬。律中說：『親屬』是指父母親屬，七世以內有親緣關係。善見（Samantapasadika，律注）中說：父親的親屬指伯叔兄弟兒孫，母親的親屬指舅姨乃至兒孫，都指同氣連枝、血緣關係不雜異姓的親屬。又說：出嫁的婦女不是親屬。伯叔的妻子也同樣。十誦律中說：如果是親屬，即使缺少也應該給予，何況不足而去取用。五分律中說，如果親屬比丘尼犯戒，取衣者犯吉羅。三、應量的衣服。律中，從五衣中取一件損壞的衣服作為犯戒的因緣。《僧祇律》中說，如果取缽或者其他小物件，則不犯戒。四、虛心送給，除了乞討而得的情況，否則不犯戒。《僧祇律》中說，比丘尼借比丘的衣服，可以穿著，損壞后歸還，不犯戒。如果比丘尼將衣服給予下二眾以及俗人，說：『你拿著這件衣服給某甲比丘，可以得到福德』，取者不犯戒。五、領受之後。《伽論》中說，比丘尼將衣服放在地上，寄託給大德（長老），隨意使用后捨棄，比丘同意使用則不犯戒。《僧祇律》中說，使人接受也同樣犯戒。《十誦律》、《多論》中說，十個比丘取比丘尼的一件衣服，十個比丘都墮落（犯戒），十個比丘尼也是如此。
【English Translation】 English version 『Damaged Items』: 4. One should not make the three robes under the pretext of 『purity』. 5. There is no reason (same as making a long robe). 6. Exceeding the time limit constitutes an offense. This precept has three situations: The first ten days are usually allowed. If the material is obtained from the eleventh to the twenty-ninth day, it should be completed according to the day it was obtained, and no further allowance is permitted. On the thirtieth day, whether obtained or not, the same or not, the time limit is always restricted. According to the 『Sanghika Vinaya』, it should be made within ten days. When making clothes, others can help with washing, dyeing, drawing threads, cutting, sewing, embroidering lengths, and boiling for dyeing. After making it pure, one should uphold it. If there is concern that it cannot be completed, one can roughly sew it first and uphold it, and then do fine embroidery later. According to this Vinaya, as long as there is thread, sewing, and cutting, one can avoid the 『long transgression』 (the fault of exceeding the time limit). If all three robes are damaged and the missing parts are different, a month can be allowed. If the material for the great robe is sufficient and the time limit has expired, but the material for the lower two robes is insufficient, dyeing and exceeding the time limit also constitute an offense. Because there are damaged three robes, it is not a formal replacement, so the scripture says that all should be discarded according to the amount of clothing. The rest is the same as the allowance for making a long robe. 『Taking the Robe of a Non-Relative Bhikkhuni, Precept Four』: It has five conditions: 1. It is a Bhikkhuni (female monastic), excluding the situations of the Siksamana (novice nun) and Sramanerika (female novice); obtaining it constitutes a Dukkata (minor offense). 2. Not a relative. The Vinaya says: 『Relatives』 refers to parents and relatives within seven generations. The Samantapasadika (Vinaya commentary) says: The relatives of the father refer to uncles, brothers, sons, and grandsons; the relatives of the mother refer to maternal uncles, aunts, and even sons and grandsons, all referring to relatives of the same bloodline, with no mixing of different surnames. It also says: A married woman who has left home is not a relative. The wives of uncles are the same. The Ten Recitations Vinaya says: If it is a relative, even if it is lacking, it should be given, let alone taking it when it is insufficient. The Five Divisions Vinaya says that if a relative Bhikkhuni violates the precepts, the one who takes the robe commits a Dukkata. 3. A robe of appropriate measure. In the Vinaya, taking a damaged robe from the five robes is the cause of the offense. The 『Sanghika Vinaya』 says that if one takes a bowl or other small items, there is no offense. 4. Giving it sincerely, except for situations where it is obtained by begging, otherwise there is no offense. The 『Sanghika Vinaya』 says that if a Bhikkhuni borrows a Bhikkhu』s robe, she can wear it, and if it is damaged, return it without committing an offense. If a Bhikkhuni gives a robe to the lower two groups and laypeople, saying: 『You take this robe to so-and-so Bhikkhu, you can get merit』, the taker does not commit an offense. 5. After receiving it. The 『Galu』 says that if a Bhikkhuni puts the robe on the ground, entrusts it to a great virtue (elder), uses it at will, and then discards it, if the Bhikkhu agrees to use it, there is no offense. The 『Sanghika Vinaya』 says that causing someone to receive it is also an offense. The 『Ten Recitations Vinaya』 and 『Many Treatises』 say that if ten Bhikkhus take one robe of a Bhikkhuni, all ten Bhikkhus fall (commit an offense), and the same is true for ten Bhikkhunis.
持一衣與一僧得十墮。十誦若尼先請。若為說法故與一切無犯。五分諸尼以衣缽施比丘。若先無心求。彼自佈施者當觀。有長者得取。準此犯戒止在貪心。制戒之意可見。四分亦云。佛告尼言。當畜五衣完堅者。余衣隨意凈施。若與人。既云與人。則何簡于道俗。律不犯中。若從親里比丘尼邊取衣(準律七世父母為親里。且據父親有亡世不同。一高祖。二曾祖。三禰祖。四父。五己身。六兒七孫是也)。若貿易。為佛圖及僧取者皆不犯。使非親尼浣故衣戒五。浣染打實是三戒。同由一衣生。此戒業重。律云。語使浣染打。若作者三尼薩耆波逸提。五緣成。一是比丘尼。若是下二眾。律結小罪。二非親里。善見令出家婦浣染亦犯。若使尼暖水覓樵鉆火一切吉羅。五分令非親尼浣而親里浣。如是互作五句皆墮。僧祇若使尼為師浣者吉羅。今或有人。畜尼弟子多令浣縫。以非俗親皆犯捨墮。亦誤弟子因交致染。遂犯重罪。深須慎哉。三足己故衣。律云。乃至一經身著者。僧祇云。乃至一枕頭。善見若革屣囊無犯。伽中乃至尼師壇亦犯捨墮。四自使浣打。僧祇自與使與等四句皆犯。若使親尼浣。而弟子為浣不犯。若云遣汝弟子為我浣者犯。若著垢膩衣入尼寺。為浣者不犯。若先有方便心者犯舍。十誦若犯舍衣與浣犯小罪。準此
【現代漢語翻譯】 現代漢語譯本 持一件衣服給一位比丘（bhiksu，男性出家人）會犯十墮罪（dasavatthu，佛教戒律中的一種）。《十誦律》中說，如果是比丘尼（bhiksuni，女性出家人）先請求，那麼給予就沒有罪過。如果爲了說法（dharma）的緣故而給予，那麼給予任何人都沒有罪過。《五分律》中說，比丘尼將衣服和缽（patra，出家人用具）佈施給比丘，如果事先沒有索求之心，而是對方自己佈施的，那麼應當觀察。如果有長者（grhapati，有地位的居士）得到，可以拿取。按照這個原則，犯戒的根源在於貪心。制定戒律的用意由此可見。《四分律》也說，佛（Buddha）告訴比丘尼說，應當持有五衣（panca civarani，出家人所穿的五種衣服），要完整堅固。剩餘的衣服可以隨意清凈地佈施。既然說是『給予人』，那麼為什麼要在出家人和在家人之間有所簡別呢？ 在《律不犯》中說，如果從親屬比丘尼那裡取得衣服（按照律典，七世父母都算是親屬。且根據父親去世與否而有所不同。一高祖父，二曾祖父，三禰祖父，四父親，五自己，六兒子，七孫子），或者進行貿易，爲了佛圖（buddha-rupa，佛像）或者僧團（sangha，佛教僧侶團體）而取用，都不算犯戒。如果讓非親屬的比丘尼洗舊衣服，就犯五戒（panca silani，佛教基本戒律）。洗、染、縫補這三條戒律，都是由一件衣服而產生，因此這種戒律的罪業很重。《律》中說，如果讓使者去洗、染、縫補，如果作者是三位比丘尼，那麼就犯尼薩耆波逸提罪（nisargika pacittiya，一種戒律罪名）。成立的條件有五個：一是比丘尼，如果是下二眾（指沙彌、沙彌尼），律典會判小罪。二是非親屬。善見律認為，即使讓已經出家的婦女洗染也會犯戒。如果讓比丘尼燒熱水、尋找柴火、鉆木取火，一切都會判吉羅罪（dukkhata，一種輕微的罪過）。《五分律》中說，讓非親屬的比丘尼洗，而親屬的比丘尼不洗，像這樣互相操作五種情況都會墮落。《僧祇律》中說，如果讓比丘尼為師父洗，判吉羅罪。現在或許有人，蓄養很多比丘尼弟子，讓她們洗縫衣服，因為不是俗家親屬，都會犯捨墮罪（nisargika pacittiya，一種戒律罪名）。也耽誤了弟子，因為交往而導致污染，於是犯下重罪，務必謹慎啊。 三是已經足夠自己使用的舊衣服。《律》中說，乃至已經穿過一次的。《僧祇律》中說，乃至已經當過一次枕頭的。《善見律》中說，如果是革屣囊（裝鞋子的袋子）就沒有罪過。伽中乃至尼師壇（nisidana，坐墊）也犯捨墮罪。四是自己使用、讓別人使用等四種情況都會犯戒。如果讓親屬比丘尼洗，而弟子為她洗就不犯戒。如果說『派遣你的弟子為我洗』就犯戒。如果穿著骯髒的衣服進入比丘尼寺廟，爲了洗衣服就不犯戒。如果事先有方便心（指預謀）就犯捨墮罪。《十誦律》中說，如果犯舍衣罪而讓別人洗，就犯小罪。按照這個原則。
【English Translation】 English version Giving a single garment to a single bhiksu (male monastic) results in ten downfall offenses (dasavatthu, a type of offense in Buddhist monastic rules). According to the Dasavastu, if a bhiksuni (female monastic) requests it first, then giving it is not an offense. If it is given for the sake of teaching the Dharma (Buddhist teachings), then giving it to anyone is not an offense. According to the Pancavargika-vinaya, if a bhiksuni donates a garment and bowl (patra, a monastic's utensil) to a bhiksu, if there was no prior intention to solicit, but the other person donates it voluntarily, then it should be observed. If a grhapati (wealthy householder) obtains it, they may take it. According to this principle, the root of committing an offense lies in greed. The intention behind establishing the precepts is evident from this. The Caturvargika-vinaya also states that the Buddha (enlightened one) told the bhiksunis that they should possess five garments (panca civarani, the five types of robes worn by monastics) that are complete and sturdy. The remaining garments may be freely and purely donated. Since it is said 'giving to people,' then why should there be discrimination between monastics and laypeople? In the 'Non-Offense Section' of the Vinaya, it states that if one obtains a garment from a relative bhiksuni (according to the Vinaya, relatives up to seven generations are considered relatives, and it varies depending on whether the father has passed away or not: 1. great-great-grandfather, 2. great-grandfather, 3. grandfather, 4. father, 5. oneself, 6. son, 7. grandson), or engages in trade, and it is for the sake of a Buddha image (buddha-rupa) or the Sangha (Buddhist monastic community), then it is not considered an offense. If one has a non-relative bhiksuni wash old clothes, then one commits the five precepts (panca silani, basic Buddhist precepts). Washing, dyeing, and mending these three precepts all arise from a single garment, therefore this type of precept has a heavy karmic consequence. The Vinaya states that if one instructs a messenger to wash, dye, or mend, and if the doers are three bhiksunis, then one commits a nisargika pacittiya offense (a type of monastic offense). The conditions for it to be established are five: first, it must be a bhiksuni; if it is one of the lower two groups (referring to sramanera and sramanerika), the Vinaya will judge it as a minor offense. Second, it must be a non-relative. The Samantapasadika-vinaya considers that even having a woman who has already left home wash and dye is an offense. If one has a bhiksuni heat water, find firewood, or drill for fire, everything will be judged as a dukkhata offense (a minor transgression). The Pancavargika-vinaya states that having a non-relative bhiksuni wash while a relative bhiksuni does not wash, operating in this way in five situations will all lead to downfall. The Mahasanghika-vinaya states that if a bhiksuni has a disciple wash for the teacher, it is judged as a dukkhata offense. Now perhaps there are people who raise many bhiksuni disciples and have them wash and sew clothes; because they are not secular relatives, they will all commit a nisargika pacittiya offense. It also delays the disciples, and because of interaction, it leads to defilement, and thus one commits a heavy offense, so one must be cautious. Third, it must be old clothes that are sufficient for one's own use. The Vinaya states that it is even for something that has been worn once. The Mahasanghika-vinaya states that it is even for something that has been used as a pillow once. The Samantapasadika-vinaya states that if it is a shoe bag (a bag for carrying shoes), there is no offense. Even a nisidana (sitting cloth) in the Sangha commits a nisargika pacittiya offense. Fourth, using it oneself, having others use it, and other four situations all constitute an offense. If one has a relative bhiksuni wash, and the disciple washes for her, it is not an offense. If one says, 'Send your disciple to wash for me,' it is an offense. If one enters a bhiksuni temple wearing dirty clothes, it is not an offense if it is for the purpose of washing the clothes. If one has a prior expedient intention (referring to premeditation), one commits a nisargika pacittiya offense. The Dasavastu states that if one commits a nisargika offense regarding a garment and has someone else wash it, one commits a minor offense. According to this principle.
無重犯。一衣無過有重犯。僧祇若為車馬濽污。使尼湔亦犯舍。不可截故全舍。五浣染打竟便犯。四分使浣打新衣。及使尼家二眾俱吉羅。善見云。若浣竟。比丘言未凈。重使尼浣。比丘尼薩耆吉羅。不犯中。律云。若病若為佛僧。若借他衣而尼浣等不犯。從非親俗人乞衣戒六。多論制不聽乞有四益。一令佛法增尚故。二為止諍訟故。三為滅前人不善心故。四為令眾生於正法中生信樂故。五百問論。昔有比丘。多乞積聚不肯為福。又不行道命終作一肉駱駝山。廣數十里。時世飢餓。一國之人日日取食。隨割隨生。有一他國人。來見便斫取。便大喚動地。人問其故便言。吾本是道人。為貪財不施。負此國人物。以肉償之。我不負卿物。是故喚耳。佛告比丘。貪為大患。舍之則應比丘之法。又云。若人乞比丘物云。是好非好。若實好言好得物犯墮。不好言好犯棄。若貧乏比丘。中前得將白衣沙彌。入市乞錢。中后不合(應是無戒沙彌也)。具六緣成。一三衣具足(縱不具者須乞取衣。若乞五穀律結吉羅)。二無因緣。謂奪失三衣也。非謂迦提月中開從他乞。必是無少交。不濟冬隨量乞衣。不得盈貯。三非親里。五分多論。從親里乞好衣。若貧匱。若與少索多。一切吉羅。四為己乞應量衣。十誦僧祇。乞得四肘以上犯。若自
【現代漢語翻譯】 無重犯。（若）一件衣服沒有過失，（若）有（其他）重大的過失。（如果）僧團的車馬弄髒了（比丘的衣服），讓比丘尼洗滌，也犯捨墮罪。不可以截斷（衣服），所以完全捨棄。（如果）經過五次洗滌、染色、捶打完畢，就犯（捨墮罪）。《四分律》允許（比丘）讓（比丘尼）洗滌、捶打新衣服，以及讓比丘尼家（的尼眾）做這些事，（比丘和比丘尼）都犯吉羅罪。《善見律毗婆沙》說，如果洗滌完畢，比丘說『未乾凈』，又讓比丘尼洗滌，比丘尼犯僧伽婆尸沙罪。不犯的情況有：律中說，如果生病，或者爲了佛、僧團，或者借給他人衣服而（讓）比丘尼洗滌等，不犯（捨墮罪）。從非親屬的在家俗人乞衣的戒律有六條。《多論》制定不聽許乞衣有四種益處：一是使佛法增盛，二是爲了止息諍訟，三是爲了滅除先前之人的不善心，四是爲了使眾生在正法中生起信心和喜樂。 《五百問論》記載，過去有位比丘，多方乞討積聚財物，不肯做功德，又不行道，命終后變成一座肉駱駝山，廣數十里。當時世道饑荒，一國之人每天都去割肉食用，隨割隨生。有一位他國人，來（到這裡）看見了，便砍取（肉）。（肉駱駝山）便大聲呼喚，震動大地。人們問他緣故，（肉駱駝山）便說：『我本來是道人，因為貪財不佈施，虧欠了這個國家人民的財物，所以用肉來償還。我不虧欠你的財物，所以才呼喚。』佛告訴比丘，貪婪是最大的禍患，捨棄貪婪才是比丘應有的行為。又說，如果有人乞討比丘的物品，（比丘）說『是好』或『非好』，如果（物品）確實好，說『好』，得到物品就犯墮罪；（物品）不好，說『好』，就犯棄罪。如果貧乏的比丘，中午之前可以帶領白衣沙彌進入市場乞討錢財，中午之後不合宜（這樣做）（應該是沒有受戒的沙彌）。具足六種因緣才能成就（乞衣）：一是三衣具足（即使不具足，也必須乞討衣服，如果乞討五穀，律中判為吉羅罪）。二是沒有因緣，指失去三衣。不是指在迦提月（僧侶功德衣節）中開許向他人乞討。必須是缺少資助，無法度過冬天，（才能）隨分隨量地乞討衣服，不得盈餘積貯。三是非親屬。《五分律》、《多論》說，從親屬那裡乞討好衣服，如果貧困匱乏，或者給予的少而索取的多的，一切都犯吉羅罪。四是為自己乞討應量的衣服。《十誦律》、《僧祇律》說，乞討得到四肘以上的（衣服）就犯（戒），如果是自己...
【English Translation】 No repeated offenses. (If) a garment has no faults, (but if there are) other major offenses. (If) the Sangha's vehicles and horses soil (a bhikkhu's robes), causing a bhikkhuni to wash them also constitutes a Nissaggiya Pacittiya offense. It is not permissible to cut (the robe), so it must be completely forfeited. (If) after five washings, dyeing, and beatings, the offense is committed. The 'Sarvastivada Vinaya' allows (a bhikkhu) to have (a bhikkhuni) wash and beat new robes, and for the bhikkhunis at the bhikkhuni's home to do these things; (both the bhikkhu and bhikkhuni) commit a Dukkhata offense. The 'Samantapasadika' says that if, after washing, the bhikkhu says 'not clean', and has the bhikkhuni wash it again, the bhikkhuni commits a Sanghavasesa offense. There is no offense in the following cases: the Vinaya says that if one is sick, or for the sake of the Buddha or the Sangha, or if one lends robes to others and (allows) bhikkhunis to wash them, there is no offense. The rules regarding begging for robes from laypeople who are not relatives are six. The 'Mahavibhasa' stipulates that begging for robes is not permitted for four benefits: first, to increase the prosperity of the Buddha's Dharma; second, to stop disputes; third, to eliminate the unwholesome minds of previous people; fourth, to cause beings to generate faith and joy in the true Dharma. The 'Five Hundred Questions Sutra' records that in the past there was a bhikkhu who begged and accumulated wealth, unwilling to do meritorious deeds, and not practicing the Way. After his death, he transformed into a mountain of flesh in the shape of a camel, tens of miles wide. At that time, there was a famine, and the people of the country cut off the flesh to eat every day, and it would regenerate as it was cut. A person from another country came (here), saw it, and cut off (the flesh). (The mountain of flesh) then shouted loudly, shaking the earth. People asked him the reason, (the mountain of flesh) then said: 'I was originally a Daoist, because of greed and not giving, I owe the people of this country wealth, so I repay it with flesh. I do not owe you wealth, so I shout.' The Buddha told the bhikkhus that greed is the greatest disaster, and abandoning greed is the proper conduct of a bhikkhu. It also says that if someone begs for a bhikkhu's belongings, (the bhikkhu) says 'it is good' or 'it is not good', if (the item) is indeed good, saying 'good', obtaining the item constitutes a Pacittiya offense; (the item) is not good, saying 'good', constitutes a Nissaggiya offense. If a bhikkhu is poor, before noon he can lead a lay novice into the market to beg for money, after noon it is not appropriate (to do so) (this should be a novice who has not taken vows). Six conditions must be met to accomplish (begging for robes): first, the three robes must be complete (even if they are not complete, one must beg for robes, if one begs for grains, the Vinaya judges it as a Dukkhata offense). Second, there is no reason, referring to the loss of the three robes. It does not refer to the permission to beg from others during the Kathina month. There must be a lack of support, unable to get through the winter, (then one can) beg for robes according to one's needs, not to accumulate a surplus. Third, they are not relatives. The 'Sarvastivada Vinaya' and 'Mahavibhasa' say that begging for good robes from relatives, if one is poor and lacking, or if one gives little and asks for much, all constitute a Dukkhata offense. Fourth, one begs for robes of appropriate measure for oneself. The 'Ten Recitation Vinaya' and 'Mahasanghika Vinaya' say that begging for (robes) more than four cubits long constitutes an offense, if it is for oneself...
乞使人乞作寒暑相。若為方便說法。是等得者皆墮。除乞漉水囊小小補衣物系頭物里瘡衣緣中一條里腳踝鞞拭手面身巾等皆得。若乞是物時。施主施全衣財者得取。本有方便心但索小者。或容得大者犯舍。五彼與。六領受便犯。四分若被賊奪衣裸形者。佛言。當以耎草樹葉覆形應往寺邊。若取長衣。若知友邊取。若無者僧中問取可分衣。若無者問取僧衣臥具。若不與者自開庫看。若褥敷氈被。摘解取裁作衣。出外乞。若得已應還。浣染縫治安置本處。若不還本處如法治。十誦本處空隨著近處。余如雜法中。律不犯中。若奪失三衣。從非親里乞。五分開。衣壞時得乞。通前五緣。律又云。或為他乞他為己乞。或不求而得。若從親里乞。若同出家人乞者一切不犯。五分非法求施。施非法求。二俱犯罪。過分取衣戒七。六緣。一比丘失奪三衣。二非親居士。三為失奪故施。若不為失隨受無罪。四比丘知彼為失故施。五過知足。六領受便犯。律云。若失一衣不應取。若失二衣。余有一衣重數。若二重三重四重。應摘作若僧伽梨乃至安陀會。善見云。若都失者。取上下二衣。餘一衣別處乞。四分若自恣多與衣者。若衣細若衣薄若不牢。應取作二三四重。當安緣肩上。應貼垢膩處。應安鉤紐。若有餘殘語居士言。此余殘裁作何等。
若彼言。我不以失衣故。與我曹自與大德耳。若彼欲受便取。前戒為他不犯。此戒若為他乞受犯。勸增衣價戒八。論犯六緣成。一非親俗人虛心辨價。二施期有限。三知限施。四嫌少勸增。五彼為增價縷。六領受便犯。四分中。為居士施衣嫌少更求。乃至增一錢十六分之一分。若增縷乃至一線也。十誦有勸增色量價三舍墮。律不犯中。先受自恣請而往求知足。于求中減少作。若從親里求。出家人求已為他他為己不求。自得不犯。余如疏中。勸二家增衣價戒九。制緣同前。唯勸合二家為異。五分乃至勸夫婦合作一衣。亦捨墮。僧祇中。知足者。若與細者云。我是練若頭陀林中住。索不如者。粗者皆犯舍(以口自述德)。過限匆切索衣價戒十。五緣成犯。一施主送寶。二為貿衣用。三付人轉貿。四過分索之。五得入手便犯。律不犯者。若遣使告知。若彼言不須即相佈施。是比丘應以時耎語。方便索衣。若為作波利迦羅故。與以時耎語。方便索得者不犯。乞蠶綿作袈裟戒十一。多論四意。一為止誹謗故。二長信敬故。三為行道得安樂故。四不害眾生命故。四分因比丘至養蠶家。乞未成綿。已成綿作臥具。便待看。暴繭作聲。因訶制之。若純作若雜以毳劫具。若麻及余縷雜作成者。若斤斧細剉斬和泥。涂壁及埵。多論中。憍奢
耶者此是綿名。如秦地養蠶法。若乞繭乞綿乞縷。織布成衣者墮。言臥具者是三衣也(即三衣總名臥具。猶如此方被之相。故取通號)。外國作衣凡有二種。一細擘布貯如作氈法。二綿作縷織成衣也。亦得作三衣。受持以乞得故。作成捨墮。善見云。乃至雜一毛便犯。憍奢耶者。絲中微者。蠶口初出名忽。僧祇云。紐揲經緯穿雜者。一切捨墮。受用得越。央掘經。繒綿皮物。若展轉來。離殺者手施持戒人。不應受者是比丘法。若受者非悲不破戒。涅槃中。皮革履屣憍奢耶衣。如是衣服悉皆不畜。是正經律。今有一方禪眾。皆著艾布者豈不順教。五分云。蠶家施綿。受已施僧。不得自入。以此諸部相對故知。所制意重。野蠶尚犯。何況家蠶。雜忽尚犯。何況純作。多有人乞覓而作三衣。此合斬舍。不合受持著。著得罪。如律明示。如諸律所明。不得往屠家乞肉血。及作蘇乳家乞乳並犯。故多論。若無蠶家乞繭自作綿無罪。為出賣故有蟲者吉羅。若乞成綿貯衣不犯。若蟲壞者作敷具無犯。作不應量衣一切敷具吉羅。律中自作教他作成者犯墮。不成吉羅。若為他作一切吉羅。不犯者。若得已成者。斧斬和泥塗埵。余如戒本疏。黑毛臥具戒十二。此四臥具戒。並是三衣總號。昔人疑之至今不決。僧祇氈僧伽梨乃至坐具等。四緣
成犯。一純黑毛。二作袈裟。三為己。四作成犯。律中自作教他同犯墮如上。不犯者。若得已成者。若裁割壞(元作擬割)。若細薄疊作兩重(元意后得)。若作褥。若作小方坐具。若作臥氈。或儭缽內氈剃刀囊作帽作襪。作攝熱巾。作裹革屣巾。一切不犯。白毛三衣戒十三。因緣同前。佛制參作。違教故犯。五緣成。一三毛參作。二擬作三衣臥具。三為己。四增好減惡下至一兩。五作成便犯。減六年作三衣戒十四。六緣成。一有故臥具減六年。二不捨故者與人。三僧不聽許。四更作新者。五為己。六作成便犯。僧祇以老病持氈僧伽梨。不滿六年不得更作。若身不羸瘦。顏色不惡白羯磨眾。一一不成。四分不犯者。僧白二聽及滿六年。若減六年舍故。更作新者。若得已成者。若無若他與作一切得。不貼坐具戒十五。五緣。一先有故坐具。二更作新者。三為己。四無心以故者貼。五作成便犯。此與后九十中者。相對四句。一作新如量不貼犯此戒。二作故過量犯。后戒后二俱句準知。律中造新坐具時。若故者未壞。未有穿孔。當取浣染治牽挽令舒。裁割取縱廣一磔手。貼新者上。若邊若中央。以壞色故但言須貼。不言氈布。隨十種衣通得。僧祇氈作方一磔手。取故氈時不得。從少聞犯戒者。無聞者。住壞房不治者。惡名人
【現代漢語翻譯】 現代漢語譯本 成犯。一、純黑毛。二、製作袈裟。三、爲了自己。四、完成製作即犯戒。律中自己做或教他人做，同樣犯墮罪，情況如上所述。不犯戒的情況有：如果是已經做好的；如果是裁剪損壞（原本打算裁剪）；如果是細薄的毛料疊成兩層（原本的意圖後來改變）；如果是製作褥子；如果是製作小方坐具；如果是製作臥氈；或者製作缽內的墊氈、剃刀囊、帽子、襪子；製作禦寒巾；製作包裹革履的巾，一切都不犯戒。白毛三衣戒第十三條，因緣與前面相同。佛制定要摻雜製作，違背教導所以犯戒。五種因緣具足即成犯：一、摻雜三種毛料製作；二、打算製作三衣或臥具；三、爲了自己；四、增加好的毛料，減少不好的毛料，哪怕只是一兩；五、完成製作即犯戒。減少六年製作三衣戒第十四條，六種因緣具足即成犯：一、有舊的臥具，減少六年；二、不捨棄舊的臥具而送給他人；三、沒有得到僧眾的允許；四、重新制作新的臥具；五、爲了自己；六、完成製作即犯戒。《僧祇律》中，年老體弱持有毛氈僧伽梨（Sanghati，僧伽梨，又稱大衣，是比丘所穿的三衣之一）的比丘，不滿六年不得重新制作。如果身體不羸弱，臉色不差，沒有經過羯磨（Karma，業）儀式，一一都不成立。《四分律》中不犯戒的情況有：經過僧眾白二羯磨允許，以及滿六年；如果減少六年，捨棄舊的，重新制作新的；如果是得到已經做好的；如果是沒有，或者他人代為製作，一切都可以。不貼坐具戒第十五條，五種因緣：一、先有舊的坐具；二、重新制作新的坐具；三、爲了自己；四、無意用舊的坐具貼上；五、完成製作即犯戒。此戒與後面的九十單墮戒中的一條相對，有四句：一、製作新的，如法如量但不貼上，犯此戒；二、製作舊的，超過尺寸，犯後面的戒；后兩種情況可以類推得知。律中製造新的坐具時，如果舊的沒有損壞，沒有穿孔，應當取來洗滌染色，整理牽拉使之舒展，裁剪取縱橫一磔手（約指張開拇指和中指或食指之間的距離）的尺寸，貼上在新的上面，無論邊緣還是中央。因為是壞色，所以只說需要貼上，沒有說氈布，隨十種衣都可以。《僧祇律》中，毛氈製作成方形一磔手的尺寸。取舊氈時不得，從小聽聞犯戒的人，沒有聽聞的人，住在破損的房屋不修理的人，惡名遠揚的人。
【English Translation】 English version It constitutes an offense. 1. Pure black wool. 2. Making a Kasaya (Kasaya, a Buddhist monastic robe). 3. For oneself. 4. Completion of the making constitutes an offense. According to the Vinaya (Vinaya, the collection of Buddhist monastic rules), doing it oneself or instructing others to do it incurs a Patayantika (Patayantika, a type of offense in Buddhist monastic rules) offense as above. Non-offenses include: if it is already made; if it is cut and damaged (originally intended to be cut); if it is thin material folded into two layers (the original intention was later changed); if making a mattress; if making a small square sitting mat; if making a sleeping mat; or making a felt pad inside the bowl, a razor pouch, a hat, socks; making a heat-retaining towel; making a towel to wrap leather shoes, all are not offenses. The thirteenth precept regarding white wool three robes, the causes and conditions are the same as before. The Buddha established that it should be made with mixed materials, violating the teaching therefore constitutes an offense. Five conditions being met constitute an offense: 1. Mixing three types of wool to make it; 2. Intending to make three robes or bedding; 3. For oneself; 4. Adding good wool and reducing bad wool, even if only by one or two ounces; 5. Completion of the making constitutes an offense. The fourteenth precept regarding reducing six years to make three robes, six conditions being met constitute an offense: 1. Having old bedding, reducing six years; 2. Not discarding the old bedding but giving it to others; 3. Not obtaining permission from the Sangha (Sangha, the Buddhist monastic community); 4. Remaking new bedding; 5. For oneself; 6. Completion of the making constitutes an offense. In the Mahasanghika Vinaya, a monk who is old and weak and holds a felt Sanghati (Sanghati, an outer robe worn by monks), may not remake it before six years. If the body is not weak and the complexion is not bad, without undergoing a Karma (Karma, action driven by intention which leads to future consequences) ceremony, each one does not constitute an offense. In the Sarvastivada Vinaya, non-offenses include: after the Sangha's formal act of approval and after six years; if reducing six years, discarding the old one, and remaking a new one; if obtaining one that is already made; if there is none, or others make it on one's behalf, all are permissible. The fifteenth precept regarding not attaching a sitting mat, five conditions: 1. First having an old sitting mat; 2. Remaking a new one; 3. For oneself; 4. Unintentionally using the old one to attach; 5. Completion of the making constitutes an offense. This precept is related to one of the ninety expiatory offenses later, there are four possibilities: 1. Making a new one, according to the prescribed measure but not attaching it, violates this precept; 2. Making an old one, exceeding the measure, violates the later precept; the latter two situations can be inferred. In the Vinaya, when making a new sitting mat, if the old one is not damaged, does not have holes, one should take it, wash and dye it, arrange and pull it to make it stretch, cut it to a size of one span (approximately the distance between the thumb and middle finger or index finger when stretched), and attach it to the new one, whether on the edge or in the center. Because it is a bad color, it only says it needs to be attached, it does not say felt or cloth, it can be used for any of the ten types of robes. In the Mahasanghika Vinaya, the felt is made into a square of one span. It is not permissible to take the old felt at the time, those who have heard little and violate the precepts, those who have not heard, those who live in dilapidated houses and do not repair them, those with a bad reputation.
斷見人。遠離二師者。不喜咨問人。不分別魔事人。不應取取則反上。不尖邪凹凸缺角穿壞垢膩著時。令方圓得正。多雲。若無長者短亦應用。善見云。故者下至一經坐不須貼。律不犯中。裁取故者貼。若彼自無得處。更作新者(必有得處如上律論)。若他為作。若得已成者。若純故者作不犯。持羊毛過限戒十六。四緣。一是好羊毛除賤。故律云。頭項足毛不犯。僧祇持駝毛獺毛豬毛犯越。成器不犯。五分聽用馳毛貯褥。二是己物。三自持。僧祇三人共有。各持齊九由旬。重檐者俱犯。第四四分。若道行得羊毛處須者。應取自持至三由旬。當令人持乃至彼處。中間不得佐助。若持吉羅。令尼等四眾亦吉。若持余衣若麻等皆吉。若擔余物貫杖頭亦吉。若擔毳裝毳繩及余處毛。若作帽巾等不犯。使非親尼浣染毛戒十七。制意犯緣。同浣衣戒。又多論云。為增尚佛法故制。若諸尼眾。執作浣染。廢修正業。則無威儀破增尚法。又止惡法次第因緣。各令清凈故。余如疏中。畜錢寶戒十八。多論云。佛制此戒有三益。一為息誹謗故。二為滅斗諍故。三為成聖種節儉行故。寶是八不凈財。且因料簡四門。一列數顯過。二開制不同。三結罪輕重。四交貿多罪少罪。初中列數者。一田宅園林。二種植生種。三貯積穀帛。四畜養人仆。五
養系禽獸。六錢寶貴物。七氈褥釜鑊。八象金飾床及諸重物。此之八名。經論及律盛列通數。顯過不應。相承次比如上具述。不出佛經。二明過者。諸戒不對俗制。唯此對之。令道俗通禁。見畜捉者知非佛子。故律經中。皆言沙門四患。即此戒是。若有畜者非我弟子。五分亦云。必定不信我之法律。由此八種。皆長貪壞道。污染梵行。有得穢果故名不凈也。余如正解中。二明開畜者。經中禁重。如后所明。律中在事小機意狹。故多開畜。第一不凈中。由是妨道別人不開。一口小房有資道要。依上開畜。毗尼母云。畢陵伽為國人所重施。一小寺羅網車輿駝驢等。畜僧坊所須開受。僧祇中為僧故得受。善見居士施田地。別人不得用。若供養僧者得受。多論檀越欲作大房舍。應開解示語。令小作順少欲法。若為容多人故作者。不應違意。五分有人施僧田宅店肆聽受。使凈人知之。善見若人以池施僧。供給浣濯。及一切眾生。聽飲用者隨意得受。二種植根栽。若如僧祇。為僧營理者得。別人不開即污家法中。自種教他一切不合。除供養佛法僧。余如雜法中說。三貯積穀帛。昔云。儉開三十六石。出善生經。余自披撿真偽二本並無。舉世夢傳。涅槃云。聲聞僧者無有積聚。所謂奴婢僕使庫藏穀米鹽豉胡麻大小諸豆。若自手作食。
【現代漢語翻譯】 現代漢語譯本 飼養家禽牲畜（養系禽獸）。六種貴重物品（六錢寶貴物）。七種氈褥和烹飪器具（七氈褥釜鑊）。八種鑲金裝飾的床以及各種貴重物品（八象金飾床及諸重物）。以上這八種物品的名稱，在經論和戒律中都有詳細列舉和普遍說明，明顯違反了佛陀的教導，不應該擁有。這些物品的相承次序和具體描述如上所述，都出自佛經。 第二點說明違犯之處：其他的戒律並不針對世俗的制度，只有這一條是針對世俗的制度而設立的，使得出家僧人和在家信徒都共同遵守。如果見到有人飼養這些物品，就知道他不是佛弟子。所以在戒律經典中，都說沙門有四種過患，指的就是這一條戒律。如果有人飼養這些物品，就不是我的弟子。《五分律》也說，必定不相信我的法律。因為這八種物品，都會增長貪慾，敗壞修行，污染清凈的行為，導致獲得污穢的果報，所以被稱為不凈之物。其餘的解釋可以參考《正解》中的內容。 第三點說明開許飼養的情況：經典中嚴厲禁止飼養這些物品，正如後面所說明的。而戒律中考慮到具體情況，以及僧人的動機和意圖比較狹隘，所以有很多開許的情況。第一種不凈之物中，因為會妨礙修行，所以原則上不允許別人飼養。如果僧人居住的簡陋房屋需要資助修行的物品，可以依據上面的原則開許飼養。毗尼母經中說，畢陵伽（Pilinga，人名）因為受到國人的尊重而接受了佈施，包括小寺廟的羅網、車輿、駱駝、驢等。爲了滿足僧團的需要，可以開許接受。僧祇律中說，爲了僧團的緣故可以接受。善見律中說，居士佈施田地，別人不能使用，如果用來供養僧人，就可以接受。多論中說，如果施主想要建造大型房舍，應該開導勸解，讓他們建造小型的，符合少欲知足的原則。如果爲了容納更多的人而建造，就不應該違背施主的心意。《五分律》中說，如果有人佈施僧團田地、住宅、店舖，可以接受，並讓凈人管理。善見律中說，如果有人佈施池塘給僧團，用來供給洗滌以及一切眾生飲用，可以隨意接受。 第二種是種植樹木。如果按照僧祇律的規定，由僧團經營管理，就可以。別人不能自己種植，否則就違反了僧團的規矩。自己種植或者教別人種植都是不允許的，除非是供養佛、法、僧。其餘的可以參考《雜法》中的說法。 第三種是貯藏穀物和布帛。過去有人說，可以開許儲存三十六石的穀物，出自《善生經》。但自己查閱真本和偽本都沒有找到。這只是世俗的傳言。《涅槃經》中說，聲聞僧人是不應該有積聚的，包括奴婢、僕人、倉庫、穀米、鹽豉、胡麻、大小豆類。如果自己動手做飯。
【English Translation】 English version Raising poultry and livestock (Yang xi qinshou). Six kinds of precious items (Liu qian baogui wu). Seven kinds of felt mats and cooking utensils (Qi zhanru fu huo). Eight kinds of beds decorated with gold and various valuable items (Ba xiang jinshi chuang ji zhu zhongwu). The names of these eight items are listed in detail and commonly explained in the sutras and precepts, clearly violating the Buddha's teachings and should not be possessed. The order of succession and specific descriptions of these items are as described above, all from the Buddhist scriptures. The second point explains the violations: other precepts are not aimed at secular systems, only this one is established for secular systems, so that both monks and lay believers can abide by it together. If you see someone raising these items, you know that he is not a disciple of the Buddha. Therefore, in the precept scriptures, it is said that there are four faults of Shramanas (Shramana, meaning renunciant), which refers to this precept. If someone raises these items, he is not my disciple. The 'Five-Part Law' also says that he will definitely not believe in my laws. Because these eight items will increase greed, corrupt practice, pollute pure behavior, and lead to obtaining defiled results, so they are called impure things. For the rest of the explanation, please refer to the content in 'Correct Explanation'. The third point explains the circumstances under which raising is permitted: the scriptures strictly prohibit raising these items, as explained later. However, the precepts take into account the specific circumstances, and the monks' motives and intentions are relatively narrow, so there are many permitted circumstances. Among the first kind of impure things, because it hinders practice, it is generally not allowed for others to raise them. If the simple house where the monks live needs items to support practice, it can be permitted to raise them according to the above principles. The Vinaya Mother Sutra says that Pilinga (Pilinga, a person's name) accepted donations because he was respected by the people of the country, including nets, vehicles, camels, donkeys, etc. for small temples. In order to meet the needs of the Sangha (Sangha, meaning monastic community), it can be permitted to accept them. The Sanghika Law says that it can be accepted for the sake of the Sangha. The Good Seeing Law says that if a layman donates land, others cannot use it, but if it is used to support the Sangha, it can be accepted. The Many Treatises say that if a donor wants to build a large house, he should be guided and persuaded to build a small one that conforms to the principles of few desires and contentment. If it is built to accommodate more people, it should not go against the donor's wishes. The 'Five-Part Law' says that if someone donates land, houses, and shops to the Sangha, they can be accepted and managed by a pure person. The Good Seeing Law says that if someone donates a pond to the Sangha for washing and for all living beings to drink, it can be accepted at will. The second is planting trees. If it is managed by the Sangha according to the regulations of the Sanghika Law, it is possible. Others cannot plant it themselves, otherwise it violates the rules of the Sangha. It is not allowed to plant yourself or teach others to plant, unless it is to support the Buddha, Dharma (Dharma, meaning teachings), and Sangha. For the rest, please refer to the explanation in 'Miscellaneous Laws'. The third is storing grains and cloth. In the past, some people said that it was permissible to store thirty-six stones of grain, which came from the 'Good Life Sutra'. But I couldn't find it after checking the true and false versions. This is just a secular rumor. The 'Nirvana Sutra' says that Shravaka (Shravaka, meaning disciple) monks should not have accumulations, including slaves, servants, warehouses, grains, rice, salt, fermented soybeans, sesame, and beans of all sizes. If you cook by yourself.
自磨自舂。種種非法故。若有說。言如來聽畜非法之物。舌則捲縮。僧祇云。若比丘糴粟時作念。此後時恐貴。今糴此谷。我當依是。得誦經坐禪行道。而不言多少。準酌一夏之糧。亦隨時料其豐儉。鹽則準前谷量。盡形藥中加法亦得。律中比丘道行。得大麥小麥班豆粳米。佛開受之。安置囊幞內盛之。應合凈施。故文中。諸比丘得道路糧。開受凈人賞舉。復卷具有說凈方法。四畜諸僮僕。增一云。長者將女施佛佛不受。若受者漸生重罪。因說欲過羅剎女等事。僧祇若人云施僧奴。若施使人。若施園民婦。一切不應受。若言施供給僧男凈人聽受。若施別人一切不得。若施凈人。為料理僧故。別人得受。若施尼僧乃至別人反前。唯言女凈人為異。今諸伽藍。多畜女人。或賣買奴婢者。其中穢雜孰可言哉。豈唯犯淫。盜亦通犯。深知聖制不許。凡豈強哉。僧祇畢陵伽在聚落自泥房。王與使人三反。不受云。若能盡壽。持五戒奉齋。然後受之。十誦守竹園寺有五百人。王舍城中也有十種施無福。一謂施女人。二戲具。三畫男女合像。四酒。五非法語。六器仗。七大刀。八毒藥。九惡牛。十教他作。如是施五畜畜生。律中比丘畜貓子狗子乃至眾鳥。並不得畜。僧祇若人施僧一切眾生。並不應受。眾生者。馬驢豬羊獐鹿。如是一
【現代漢語翻譯】 現代漢語譯本 自己磨谷自己舂米，這是種種不如法的事情。如果有人說，『如來允許蓄積不如法的東西』，他的舌頭就會萎縮。根據《僧祇律》所說，如果比丘在購買穀物時心想：『以後恐怕會漲價，現在買下這些穀物，我就可以依靠它們誦經、坐禪、修行』，但不論多少，只要按照一個夏天的用量來估算糧食，也要隨時考慮豐收或歉收的情況。鹽的用量參照之前的穀物用量。在盡形藥中加入其他藥物也可以。律中記載，比丘在路上行走時，可以得到大麥、小麥、班豆、粳米，佛允許接受這些食物，並安置在囊或袋子里。應該合併進行清凈的佈施。因此，經文中說，各位比丘得到路上的糧食，可以接受清凈之人的賞賜。此外，經卷中還記載了說明清凈的方法。關於蓄養四種牲畜和各種奴僕，《增一阿含經》中說，一位長者想把女兒佈施給佛，但佛沒有接受。如果接受了，就會逐漸產生嚴重的罪過。其中講述了慾望超過羅剎女等事情。《僧祇律》中說，如果有人說要佈施僧團奴隸、使喚的人，或者佈施園民的妻子，一概不應該接受。如果說佈施給僧團提供服務的男子或清凈之人，可以聽受。如果佈施給其他人，一概不可以。如果佈施給清凈之人，爲了料理僧團的事情，其他人可以接受。如果佈施給比丘尼僧團，乃至其他人，則與上述情況相反，只有說佈施女子作為清凈之人時有所不同。現在各地的伽藍（Sangharama，僧伽藍摩的簡稱，指寺院）大多蓄養女人，或者買賣奴婢，其中的污穢雜亂實在難以言說。這難道僅僅是犯了淫戒嗎？盜戒也同樣觸犯了。應該深深明白聖人的制度是不允許這樣做的，凡夫怎麼能強行違背呢？《僧祇律》中記載，畢陵伽（Pilindavatsa，人名）在聚落自己用泥土建造房屋，國王派使者三次送給他東西，他都沒有接受，他說：『如果能盡一生持守五戒、奉行齋戒，然後才能接受。』《十誦律》中記載，守竹園寺有五百人，王舍城（Rajagrha，古印度摩揭陀國首都）中也有十種佈施沒有福報，一是佈施女人，二是佈施玩具，三是佈施描繪男女交合的畫像，四是佈施酒，五是佈施非法之語，六是佈施兵器，七是佈施大刀，八是佈施毒藥，九是佈施惡牛，十是教別人做這些事情。像這樣佈施五種牲畜。《律》中規定，比丘蓄養貓、狗，乃至各種鳥類，都是不允許的。《僧祇律》中說，如果有人佈施僧團一切眾生，都不應該接受。眾生指的是馬、驢、豬、羊、獐、鹿等等，像這樣。
【English Translation】 English version To grind and hull grains oneself is a kind of unlawful act. If someone says, 'The Tathagata (Tathagata, 如來) allows the accumulation of unlawful things,' their tongue will shrink. According to the Sanghika (Sanghika, 僧祇) Vinaya (Vinaya, 律), if a Bhiksu (Bhiksu, 比丘) thinks when buying grains: 'Prices may rise later, so I will buy these grains now, and I can rely on them to recite scriptures, meditate, and practice,' regardless of the amount, they should estimate the amount of grain for one summer, and also consider whether it is a bountiful or lean year. The amount of salt should be based on the previous amount of grain. Adding other medicines to the lifelong medicine is also allowed. The Vinaya states that when Bhiksus are walking on the road, they can receive barley, wheat, bandu beans, and japonica rice. The Buddha (Buddha, 佛) allows them to accept these foods and place them in bags or pouches. They should be combined for pure offerings. Therefore, the scriptures say that the Bhiksus who receive food on the road can accept the rewards from pure people. In addition, the scrolls also record the methods for explaining purity. Regarding the keeping of four kinds of livestock and various servants, the Ekottara Agama (Ekottara Agama, 增一阿含經) says that an elder wanted to donate his daughter to the Buddha, but the Buddha did not accept. If he had accepted, serious sins would have gradually arisen. It tells of desires exceeding Rakshasa (Rakshasa, 羅剎) women and other things. The Sanghika Vinaya says that if someone says they want to donate slaves, servants, or the wives of garden residents to the Sangha (Sangha, 僧團), they should not be accepted at all. If they say they are donating men or pure people to serve the Sangha, it can be accepted. If they are donating to others, it is not allowed at all. If they are donating to pure people for the purpose of managing the Sangha, others can accept it. If they are donating to the Bhiksuni (Bhiksuni, 比丘尼) Sangha or others, the situation is the opposite of the above, except when it is said that a woman is being donated as a pure person. Nowadays, many Sangharamas (Sangharama, 僧伽藍摩) keep women or buy and sell slaves, and the filth and disorder within them are difficult to describe. Is this only a violation of the precept against sexual misconduct? The precept against theft is also violated. One should deeply understand that the sage's system does not allow this, so how can ordinary people forcibly violate it? The Sanghika Vinaya records that Pilindavatsa (Pilindavatsa, 畢陵伽) built his own house with mud in the village, and the king sent messengers three times to give him things, but he did not accept them, saying: 'If one can uphold the five precepts and observe the fasts for the rest of their life, then they can accept them.' The Sarvastivada Vinaya (Sarvastivada Vinaya, 十誦律) records that there were five hundred people in the Shouchikurin Temple (Shouchikurin Temple, 守竹園寺), and there were also ten kinds of donations in Rajagrha (Rajagrha, 王舍城) that had no merit: one is donating women, two is donating toys, three is donating paintings depicting men and women having intercourse, four is donating alcohol, five is donating unlawful words, six is donating weapons, seven is donating large knives, eight is donating poison, nine is donating evil cattle, and ten is teaching others to do these things. Donating five kinds of livestock like this. The Vinaya stipulates that Bhiksus are not allowed to keep cats, dogs, or even various birds. The Sanghika Vinaya says that if someone donates all sentient beings to the Sangha, they should not be accepted. Sentient beings refer to horses, donkeys, pigs, sheep, deer, and so on, like this.
切自余野鳥獸等。若見比丘不受云。我當殺之。應語令自施水草守護。勿令傷害。不得剪翅籠系。若能飛行自活者放去。莫拘之。善見若施牛羊不得受。若云施乳酪等五味得受。餘一切畜生亦爾。涅槃經中。比丘之法。不得賣買生口等。伽論為塔故受駝馬驢。今有施佛法家畜生。而知事有賣者並不合聖教。十輪若施四方僧物田宅。凈人不與持戒反與破戒。自恣受用。並與白衣同共食啖。因此剎利居士皆入阿鼻。日藏分云。於我法中假令如法。始從一人乃至四人。不聽受田宅園林車馬奴婢等常住僧物。若滿五人乃得受之。大集亦同。四分乘乘戒中開。老病得乘男乘女乘尼騎。如瞻病法。僧祇船車牛馬等乘。無病不合。唯因水中船行者。得六畜錢寶。若元作自畜之意不合。若擬凈施與他。依律文開。僧祇十誦善見云。若病人得者。令凈人畜。為貿藥故。若多人與藥錢直。得置氈褥底。眼暗未時。手觸在無不犯。又云。末利夫人。施僧布薩錢。佛言聽受。準義付他。又居士持金銀與僧。作寺食堂園田。比丘不得受犯吉羅。應付凈人口得處分。若施作飲食衣藥臥具。亦不自受。若受後作衣服用得吉羅。應付凈人。雜含云。自今已后。須木直索木。乃至須人工等。亦直索之。慎勿為己受取金寶。則破四分人解。律云。若為作屋故
【現代漢語翻譯】 現代漢語譯本 切莫（禁止）接受從他人處轉贈的鳥獸等。如果見到有比丘不接受（佈施），（有人）說：『我將殺掉它們。』 應當告訴（佈施者），讓他們自己施捨水草，守護這些動物，不要傷害它們。不得剪斷它們的翅膀，或將它們關在籠子里。如果它們能夠飛行自活，就放它們走，不要拘禁它們。《善見律毗婆沙》說，如果有人佈施牛羊，不得接受。如果（佈施者）說是佈施牛奶、乳酪等五味，則可以接受。其餘一切畜生也是如此。《涅槃經》中說，比丘的戒律是，不得買賣人口等。《伽論》中說，爲了建造佛塔的緣故，可以接受駱駝、馬、驢。現在有人佈施佛法之家的畜生，而知事（管理者）卻將它們賣掉，這完全不符合聖教。《大方等大集經十輪品》中說，如果有人佈施四方僧的田宅等物，不應該給不持戒的人，反而應該給持戒的人，（不持戒者）恣意受用，並且與白衣（在家信徒）一同食用。因此，剎帝利（武士階層）和居士（在家信徒）都會墮入阿鼻地獄。《日藏分》中說，在我的佛法中，即使是如法的，從一人到四人，也不允許接受田宅、園林、車馬、奴婢等常住僧物。必須滿五人才能接受。《大集經》也是同樣的說法。《四分律》在乘戒中開許，年老或生病的比丘可以乘坐男乘、女乘、尼騎（比丘尼乘坐的交通工具），如同瞻視病人一樣。《僧祇律》中，船、車、牛、馬等交通工具，沒有生病是不允許乘坐的。只有因為水中行船的緣故，可以接受六畜和錢寶。如果一開始就有自己畜養的意圖，是不允許的。如果打算清凈地佈施給他人，依據律文是開許的。《僧祇律》、《十誦律》、《善見律毗婆沙》中說，如果病人需要（畜生），可以讓凈人（負責僧團事務的在家人）畜養，爲了換取藥物的緣故。如果很多人給藥錢，可以放在氈褥底下，眼睛看不見的時候，手碰到也沒有罪過。又說，末利夫人佈施給僧眾布薩（齋戒）的錢，佛陀說可以接受，按照這個意思，可以交給他人（管理）。又有居士拿金銀給僧眾，用來建造寺廟、食堂、園田，比丘不得接受，否則犯吉羅罪（輕罪），應該交給凈人，由他們來處理。如果佈施飲食、衣服、醫藥、臥具，也不要自己接受。如果接受後用來製作衣服，犯吉羅罪，應該交給凈人。《雜阿含經》中說，從今以後，需要木材就直接索要木材，乃至需要人工等，也直接索要。千萬不要爲了自己接受金銀財寶，否則就破壞了四分律人的理解。律中說，如果是爲了建造房屋的緣故。
【English Translation】 English version Do not accept birds, beasts, etc., that are transferred from others. If you see a Bhiksu (monk) not accepting (offerings) and (someone) says, 'I will kill them,' you should tell (the giver) to provide water and grass themselves and protect these animals, not harming them. Do not clip their wings or confine them in cages. If they can fly and live on their own, let them go and do not restrain them. The Samantapasadika (a commentary on the Vinaya) says that if someone offers cows and sheep, they should not be accepted. If (the giver) says they are offering milk, cheese, and other five flavors, then it can be accepted. The same applies to all other livestock. The Nirvana Sutra states that the rules for Bhiksus are that they must not buy or sell people, etc. The Gama Sutra says that for the sake of building stupas (Buddhist monuments), camels, horses, and donkeys can be accepted. Now, some people offer livestock to the Buddhist community, but the administrators sell them, which is completely against the holy teachings. The Dasacakra-kshitigarbha Sutra states that if someone offers fields and houses, etc., to the Sangha (Buddhist community), they should not be given to those who do not uphold the precepts, but rather to those who do. (Those who do not uphold the precepts) use them wantonly and eat with laypeople. Therefore, both Kshatriyas (warrior class) and laypeople will fall into Avici hell. The Sun Store Sutra says that in my Dharma (teachings), even if it is lawful, from one to four people are not allowed to accept permanent Sangha property such as fields, gardens, carriages, horses, servants, etc. It must be five people or more to accept it. The Mahasamghika Vinaya says the same. The Dharmaguptaka Vinaya allows the use of vehicles in the section on precepts, allowing elderly or sick Bhiksus to ride male carriages, female carriages, or Niki (vehicles for Bhiksunis - nuns), just like caring for the sick. In the Mahasamghika Vinaya, boats, carriages, cattle, horses, etc., are not allowed to be ridden without illness. Only because of traveling by boat in the water is it permissible to accept livestock and money. If the intention from the beginning is to raise them yourself, it is not allowed. If the intention is to purely offer them to others, it is allowed according to the Vinaya texts. The Mahasamghika Vinaya, Sarvastivada Vinaya, and Samantapasadika say that if a sick person needs (livestock), a kappiya-karaka (lay attendant) can raise them for the purpose of exchanging them for medicine. If many people give money for medicine, it can be placed under a felt mat, and if touched by hand when the eyes are blind, there is no offense. It is also said that Queen Mallika offered money for the Sangha's Uposatha (observance day), and the Buddha said it could be accepted. According to this meaning, it can be entrusted to others (to manage). Furthermore, if a layperson gives gold and silver to the Sangha to build temples, dining halls, gardens, and fields, the Bhiksu must not accept it, otherwise he commits a Dukkrata (minor offense). It should be given to the kappiya-karaka to handle. If offering food, clothing, medicine, and bedding, do not accept it yourself either. If you accept it and then use it to make clothes, you commit a Dukkrata offense and should give it to the kappiya-karaka. The Samyukta Agama says that from now on, if wood is needed, ask directly for wood, and even if labor is needed, ask for it directly. Be careful not to accept gold and silver for yourself, otherwise you will violate the understanding of the Dharmaguptaka Vinaya. The Vinaya says that if it is for the purpose of building a house.
。求材木竹草樹皮得受。不應自為身受(若文不了引經自明)。余如正解。七聽畜重物。毗尼母。別人聽受刻鏤大床。唯除金寶。若綿褥者他施已成者。十誦開受。毗尼母四分。氍毹等等他施聽受。廣三肘長五肘。凈施畜。若鐵瓦瓶等銅盆銅盔等器別人得受。八者佛不開者。善見云。不得捉一切谷除米。若施器仗者。僧應打壞不得賣。施樂器者不得捉得賣。增一云。若得金寶施。咒愿已還反施主。涅槃云。若有人言。如來憐愍一切眾生。善知時宜。說輕為重說重為輕。觀知我等弟子。有人供給所須無乏。如是之人。佛則不聽受畜一切八不凈物。若諸弟子。無人供須。時世饑饉飲食難得。為欲護持建立正法。我聽弟子。受畜奴婢金銀車乘田宅穀米。賣易所須。雖聽受畜如是等物。要須凈施。篤信檀越。如是四法所應依止。我為肉眼諸眾生說是四依。終不為慧眼者說。若有三藏反上說者。亦不應依。又說八不凈財。十餘處文皆極毀破不令畜服。又云。若優婆塞。知此比丘破戒受畜八法。不應給施。又不應以袈裟因緣恭敬禮拜。若共僧事死墮地獄。十輪經說。據不知持犯者。並須恭敬。又涅槃經。窮終極教不用。亦得以護法故。小小非要。三明畜罪輕重。八中六七金錢綿褥得墮以違凈施故。余則吉羅。畜者亦少。四交貿輕重
。若以此八貿衣犯舍。以衣得寶綿毹亦舍。若得餘六並得吉羅。若以衣寶相易皆墮。貿餘六種吉羅。六自相貿皆吉。得衣寶者皆提。此謂與俗人增減。與五眾得小罪。多論若說凈錢寶。后貿衣財。作三衣缽器。入百一物數。不須說凈。已外須說。若犯罪者。悔于僧中。已用錢寶。貿衣財及百一物者。不須舍之。已入凈故。已外成衣不成衣。一切說凈無罪。正解本戒。此是畜寶戒九。十是捉寶戒。文言。手捉別時意也。具四緣。一是錢寶。二知是。三為己。四受取便犯。此之一戒人患者多。但內無高節。外成鄙穢。不思聖誡嚴猛。唯縱無始貪癡故。律言。非我弟子。準此失戒矣。又云。佛告大臣。若見沙門釋子。以我為師。而受金銀錢寶。則決定知非沙門釋子。又雜含云。若為沙門釋子。自受畜者。當知五欲功德悉應清凈。又增一云。梵志書述。若是如來者。不受珍寶。故略引多文。證成非濫。佛世尊。欲增尚弟子。令棄鄙業遠超三界近為世范。今乃反自墜陷。自畜自捉。劇城市之商賈。信佛法之煙雲。反自誇陳妄排法律云。但無貪心。豈有罪失。出此言者。妄自矜持不思位是下凡。輕撥大聖。一分之利尚計。不及俗士高逸。何異螳螂拒輪之智。不殊飛蛾赴火之能。豈唯畜捉長。貪方生重盜之始故。略述誡勸有智者。臨
境深思。涅槃云。若能遠離八毒蛇法。是名清凈聖眾福田。應為人天供養。清凈果報。非肉眼所能分別。又云。祇桓比丘。不與受金銀者。共住說戒自恣。一河飲水。利養之物。悉不共之。若有共僧事者。命終墮大地獄。智論云。出家菩薩。守護戒故不畜財物。以戒之功德勝於佈施。又涅槃第十一卷下文云。菩薩持息世譏嫌戒。與性重無別。廣有明文。息世戒者。即白四羯磨所得。諸文如彼恒須細讀。四分錢者。有八種金銀等上有文像。僧祇生色似色皆提。生色者。金似色者銀(似猶像也)。錢者隨國用。一切不得捉。捉得提。應僧中悔。多雲七寶者。金銀摩尼真珠珊瑚車渠馬腦。當取犯捨墮。莫自手取。如法說凈者不犯。若似寶銅鐵虎珀水精偽珠鍮石等。以五種取為畜故者吉羅。不應自取。如法說凈得。若捉金薄金像藏。舉自他寶並墮。不犯此戒。若似寶入百一物數。不須作凈。皆得畜一。百一之外皆是長物。若不入百一數。如前說凈。僧祇云。不凈物者金銀錢。不得觸故。余寶得觸故名凈。不得著故名不凈物。若不凈者。自捉使人一切皆提。若相成就國土不用得越。若凡得錢及安居衣直。不得手取。使凈人知。無者指腳邊地語言。是中知著地。已自用葉磚瓦等。遙擲覆上。后將凈人令知持去。不可信者。令在前行
【現代漢語翻譯】 現代漢語譯本： 深入思考這些教義。正如《涅槃經》（Nirvana Sutra）所說：『如果能夠遠離八種毒蛇之法，這就被稱為清凈的聖眾福田，應當受到人天供養，獲得清凈的果報，這不是肉眼所能分辨的。』 《涅槃經》又說：『祇桓（Jetavana）的比丘，不與接受金銀的人一起居住，不一起說戒、自恣（Pravāraṇā，僧團于雨季安居結束時的儀式）。不一起在同一條河裡飲水，對於利養之物，一概不與他們共有。如果有人與僧團的事物共有，命終後會墮入大地獄。』 《大智度論》（Mahāprajñāpāramitāśāstra）說：『出家的菩薩，爲了守護戒律，不積蓄財物，因為戒律的功德勝過佈施。』 《涅槃經》第十一卷下文說：『菩薩持息世譏嫌戒，與性重戒沒有區別。』這方面有很多明確的經文。息世戒，即通過白四羯磨（caturtha-karma，一種僧團儀式）所得的戒律。這些經文需要仔細閱讀。 關於『四分錢』，有八種金銀等，上面有文像。僧祇律（Mahāsāṃghika Vinaya）中，生色的（有光澤的）和似色的（類似金銀的）都屬於違犯。生色指的是金，似色指的是銀（似，即像）。錢，根據各個國家的用途而定，一概不得觸控，觸控即犯戒，應在僧團中懺悔。多數人說的七寶，即金、銀、摩尼（maṇi，寶珠）、真珠（珍珠）、珊瑚、車渠（硨磲）、馬腦（瑪瑙）。如果自己用手拿取，則犯捨墮（Nissaggiya Pācittiya，一種戒律）。如果按照如法的方式說凈（通過儀式使之成為可接受的），則不犯戒。如果類似寶物的銅、鐵、虎珀（琥珀）、水精（水晶）、偽珠（假珍珠）、鍮石（黃銅礦）等，以五種原因（爲了畜養的目的）而拿取，則犯吉羅（Duṣkṛta，一種輕罪）。不應自己拿取，按照如法的方式說凈即可。 如果拿取金箔、金像、藏匿、舉起自己或他人的寶物，都不犯此戒。如果類似寶物，進入百一物數（僧團允許比丘擁有的物品清單），則不需要作凈，都可以畜養。百一物數之外的都是長物（超出允許範圍的物品），如果不進入百一物數，則如前所述需要說凈。 《僧祇律》說：『不凈物指的是金銀錢，因為不得觸控。』其餘寶物可以觸控，因此稱為凈物。因為不得佩戴，所以稱為不凈物。如果不凈物，自己觸控或使喚他人觸控，都屬於違犯。如果情況緊急，國家不使用這些錢，可以越過（某些規定）。 如果偶然得到錢或安居的衣物費用，不得用手拿取，要讓凈人（不受戒律約束的在家信徒）知道。如果沒有凈人，就指著腳邊的地面，用當地的語言說，『放在這裡』，然後用葉子、磚瓦等，遙遠地蓋在上面，之後讓凈人知道並拿走。如果不可信任，就讓凈人在前面走。
【English Translation】 English version: Ponder deeply on these teachings. As the Nirvana Sutra states: 'If one can stay away from the eight poisonous snake dharmas, this is called a pure and blessed field of the Sangha, worthy of offerings from humans and devas, and receives pure karmic rewards, which cannot be distinguished by the physical eye.' The Nirvana Sutra also says: 'The Bhikshus (monks) of Jetavana do not live together with those who accept gold and silver, nor do they recite the precepts or perform Pravāraṇā (the ceremony at the end of the rainy season retreat) together. They do not drink water from the same river, and they do not share any offerings. If anyone shares things with the Sangha, they will fall into the great hell after death.' The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says: 'A Bodhisattva who has left home does not accumulate wealth in order to protect the precepts, because the merit of the precepts is superior to that of giving.' The Nirvana Sutra, in the lower section of the eleventh volume, says: 'A Bodhisattva who upholds the precept of avoiding worldly criticism is no different from one who violates a fundamental precept.' There are many clear passages on this. The precept of avoiding worldly criticism is the precept obtained through the fourfold Karma (caturtha-karma, a Sangha ritual). These texts need to be read carefully. Regarding 'four coins', there are eight types of gold and silver, etc., with inscriptions or images on them. In the Mahāsāṃghika Vinaya (monastic rules), both 'living color' (shiny) and 'similar color' (resembling gold and silver) are considered violations. 'Living color' refers to gold, and 'similar color' refers to silver (similar, meaning resembling). Coins, depending on the usage of each country, must not be touched at all; touching them is a violation and should be repented in the Sangha. What most people call the seven treasures are gold, silver, mani (jewels), pearls, coral, tridacna (giant clam), and agate. If one takes them with one's own hand, one commits Nissaggiya Pācittiya (an offense requiring forfeiture). If one purifies them in a proper manner (through a ritual), one does not commit an offense. If things like copper, iron, amber, crystal, fake pearls, or brass that resemble treasures are taken for five reasons (for the purpose of possession), one commits Duṣkṛta (a minor offense). One should not take them oneself; purifying them in a proper manner is permissible. If one takes gold leaf, gold statues, hides, or lifts one's own or another's treasures, one does not violate this precept. If something resembles a treasure and is included in the list of one hundred and one items (items that a Bhikshu is allowed to possess), then purification is not necessary, and one can possess it. Anything outside the list of one hundred and one items is a 'long item' (an item beyond what is allowed); if it is not included in the list of one hundred and one items, then purification is required as mentioned before. The Mahāsāṃghika Vinaya says: 'Impure things refer to gold, silver, and money, because they must not be touched.' Other treasures can be touched, so they are called pure things. Because they must not be worn, they are called impure things. If an impure thing is touched by oneself or by someone else at one's command, it is a violation. If the situation is urgent and the country does not use this money, one can bypass (certain regulations). If one accidentally obtains money or funds for robes for the rainy season retreat, one must not take it with one's hand; one must let a lay attendant (an unordained lay follower) know. If there is no lay attendant, one should point to the ground near one's feet and say in the local language, 'Put it here,' and then cover it from a distance with leaves, bricks, or tiles, and then let the lay attendant know and take it away. If the person is not trustworthy, have them walk in front.
。若可信者。任意掌舉。四分是中舍者。告可信人來已云。此是我所不應汝。當知之。若彼人取還與比丘者。當爲彼人物。故受敕凈人掌之。若彼為比丘。貿衣衣缽等。應持貿易受持之。若彼優婆塞。取已與比丘凈衣缽。應取持之。若不語彼人知是看是突吉羅。僧祇若知佛法僧事者。有錢寶欲舉賞。若生地使凈人知。覆處死土使比丘堀。若凈人不可信者。裹眼三旋。然後知地已內錢坑中。若散落者。得以磚瓦擲入。如是作已。如前裹眼使去。后欲須時。如前方法至錢寶處。凈人不可信者。還裹眼三旋。將來取之。若施主作金碗。令比丘受用。為得福者。當持食來時。舒手示器應言受受受。三說已食之。不得觸器四邊。讚歎手捉。此是后九十中。多論五種受。一以手受。二以衣取。三以器取。四言著是中。五若言與是凈人皆犯舍。下三眾亦不得畜。畜得吉羅。僧祇若身者。一切身份。乃至手腳等。若身相續者。謂系三衣紐。乃至缽盂中皆捨墮。多論五種長物。一重寶。二似寶。三若衣衣財應量已上。四一切不應量衣及衣財。五一切穀米。重寶舍與同意凈人。罪僧中悔。若錢寶比丘不得畜。若僧中次行者說凈。余似寶及百一物數。一切舍與同心凈人。罪作吉羅悔。錢寶說凈有二。若白衣持來施與比丘。比丘言。此不凈物我
【現代漢語翻譯】 若果有可信任的人，可以讓他隨意掌管（錢財）。如果（錢財）價值是四分（迦利沙缽拿，古代印度貨幣單位）中的中等價值，就告訴可信任的人說：『這些不是我應該擁有的，你應該知道。』如果那個人取回並交給比丘，應當因為那個人物的緣故，接受被委任的凈人掌管（錢財）。如果那個人為比丘交換衣服、衣缽等，應該拿著（錢財）去交換並接受持有。如果那位優婆塞取走（錢財）並交給比丘乾淨的衣服、衣缽，應該取來持有。如果不告訴那個人，只是看著，就犯突吉羅（輕罪）。僧團如果知道佛法僧的事情，有錢財想要賞賜，如果是生地的凈人知道，就覆蓋（錢財）在死土中，讓比丘挖掘。如果凈人不可信任，就蒙上眼睛旋轉三次，然後知道土地后，將錢放入坑中。如果（錢財）散落，可以用磚瓦扔進去。這樣做了之後，像之前一樣蒙上眼睛讓他離開。以後需要的時候，像之前的方法到達錢財的地方。如果凈人不可信任，還要蒙上眼睛旋轉三次，再來取（錢財）。如果施主製作金碗，讓比丘受用，爲了獲得福報，當（施主）拿著食物來的時候，伸出手展示器皿，應該說『接受、接受、接受』，說了三次之後食用。不得觸控器皿的四邊，讚歎或用手拿著。這是后九十（戒）中，多論（《四分律刪繁補闕行事鈔》）所說的五種接受（長物）的方式：一是用手接受，二是用衣服取，三是用器皿取，四是說『放在這裡面』，五是如果說『交給這個凈人』，都犯捨墮（重罪）。下三眾（式叉摩那、沙彌、沙彌尼）也不得畜養（長物），畜養就犯吉羅（輕罪）。僧團如果（執持）身體，一切身體的部分，乃至手腳等，如果（執持）身體相續之物，比如系三衣的鈕釦，乃至缽盂中的東西，都犯捨墮（重罪）。多論（《四分律刪繁補闕行事鈔》）所說的五種長物：一是重寶，二是類似寶物，三是如果衣服、衣財超過應有的量，四是一切不應計量的衣服及衣財，五是一切穀米。重寶舍給同意的凈人，在罪僧中懺悔。如果錢財寶物比丘不得畜養，如果在僧團中依次行事的人說清凈，其餘類似寶物及百一物數，一切舍給同心的凈人，犯作吉羅（輕罪）並懺悔。錢財寶物說清凈有兩種情況：如果是白衣拿著來佈施給比丘，比丘說：『這些是不凈之物，我 現代漢語譯本 English version If there is a trustworthy person, he can be allowed to manage (the money) at will. If the value (of the money) is of medium value among the four parts (of a Karshapana, an ancient Indian currency unit), tell the trustworthy person: 'These are not what I should possess, you should know.' If that person takes it back and gives it to the Bhikshu, it should be because of that person that the appointed attendant manages (the money). If that person exchanges clothes, bowls, etc. for the Bhikshu, he should take (the money) to exchange and accept holding it. If that Upasaka takes (the money) and gives clean clothes and bowls to the Bhikshu, he should take it and hold it. If you don't tell that person, but just watch, you commit a Dukkrata (minor offense). If the Sangha knows about the affairs of the Buddha, Dharma, and Sangha, and wants to reward with money, if the attendant of the living land knows, he covers (the money) in the dead soil and lets the Bhikshu dig. If the attendant is not trustworthy, cover his eyes and rotate him three times, then after knowing the land, put the money in the pit. If (the money) is scattered, you can throw bricks and tiles into it. After doing this, cover his eyes and let him leave as before. When you need it later, go to the place of money as before. If the attendant is not trustworthy, you have to cover his eyes and rotate him three times before taking (the money). If the donor makes a golden bowl for the Bhikshu to use, in order to gain blessings, when (the donor) comes with food, stretch out his hand to show the vessel, and should say 'Accept, accept, accept', and eat after saying it three times. Do not touch the four sides of the vessel, praise or hold it with your hands. This is in the latter ninety (precepts), the five ways of accepting (long items) mentioned in the Da Lun (Si Fen Lu Shan Fan Bu Que Xing Shi Chao): one is to accept with hands, two is to take with clothes, three is to take with utensils, four is to say 'put it here', five is if you say 'give it to this attendant', you commit a Nissaggiya Pacittiya (major offense). The lower three groups (Siksamana, Sramanera, Sramanerika) are also not allowed to keep (long items), and keeping them is a Dukkrata (minor offense). If the Sangha (holds) the body, all parts of the body, even hands and feet, etc., if (holding) things related to the body, such as the buttons of the three robes, and even things in the bowl, all commit a Nissaggiya Pacittiya (major offense). The five kinds of long items mentioned in the Da Lun (Si Fen Lu Shan Fan Bu Que Xing Shi Chao): one is precious treasures, two is similar treasures, three is if the clothes and clothing wealth exceed the proper amount, four is all unmeasurable clothes and clothing wealth, five is all grains and rice. Precious treasures are given to an agreeable attendant, and repentance is made in the sinful Sangha. If the Bhikshu is not allowed to keep money and treasures, if the person who acts in order in the Sangha says it is pure, the rest of the similar treasures and the number of one hundred and one things are all given to the like-minded attendant, committing a Dukkrata (minor offense) and repenting. There are two situations in which money and treasures are said to be pure: if a layman comes to give alms to the Bhikshu, the Bhikshu says: 'These are impure things, I English version:
【English Translation】 If there is a trustworthy person, he can be allowed to manage (the money) at will. If the value (of the money) is of medium value among the four parts (of a Karshapana, an ancient Indian currency unit), tell the trustworthy person: 'These are not what I should possess, you should know.' If that person takes it back and gives it to the Bhikshu (monk), it should be because of that person that the appointed attendant manages (the money). If that person exchanges clothes, bowls, etc. for the Bhikshu, he should take (the money) to exchange and accept holding it. If that Upasaka (lay devotee) takes (the money) and gives clean clothes and bowls to the Bhikshu, he should take it and hold it. If you don't tell that person, but just watch, you commit a Dukkrata (minor offense). If the Sangha (monastic community) knows about the affairs of the Buddha, Dharma (teachings), and Sangha, and wants to reward with money, if the attendant of the living land knows, he covers (the money) in the dead soil and lets the Bhikshu dig. If the attendant is not trustworthy, cover his eyes and rotate him three times, then after knowing the land, put the money in the pit. If (the money) is scattered, you can throw bricks and tiles into it. After doing this, cover his eyes and let him leave as before. When you need it later, go to the place of money as before. If the attendant is not trustworthy, you have to cover his eyes and rotate him three times before taking (the money). If the donor makes a golden bowl for the Bhikshu to use, in order to gain blessings, when (the donor) comes with food, stretch out his hand to show the vessel, and should say 'Accept, accept, accept', and eat after saying it three times. Do not touch the four sides of the vessel, praise or hold it with your hands. This is in the latter ninety (precepts), the five ways of accepting (long items) mentioned in the Da Lun (Commentary on the Four-Part Vinaya): one is to accept with hands, two is to take with clothes, three is to take with utensils, four is to say 'put it here', five is if you say 'give it to this attendant', you commit a Nissaggiya Pacittiya (major offense). The lower three groups (Siksamana (novice nun), Sramanera (male novice), Sramanerika (female novice)) are also not allowed to keep (long items), and keeping them is a Dukkrata (minor offense). If the Sangha (holds) the body, all parts of the body, even hands and feet, etc., if (holding) things related to the body, such as the buttons of the three robes, and even things in the bowl, all commit a Nissaggiya Pacittiya (major offense). The five kinds of long items mentioned in the Da Lun (Commentary on the Four-Part Vinaya): one is precious treasures, two is similar treasures, three is if the clothes and clothing wealth exceed the proper amount, four is all unmeasurable clothes and clothing wealth, five is all grains and rice. Precious treasures are given to an agreeable attendant, and repentance is made in the sinful Sangha. If the Bhikshu is not allowed to keep money and treasures, if the person who acts in order in the Sangha says it is pure, the rest of the similar treasures and the number of one hundred and one things are all given to the like-minded attendant, committing a Dukkrata (minor offense) and repenting. There are two situations in which money and treasures are said to be pure: if a layman comes to give alms to the Bhikshu, the Bhikshu says: 'These are impure things, I
不應畜。若凈當受。即當說凈。二者凈人言易凈物畜。即當說凈。若彼此不語取得捨墮。若舍與白衣。不得與沙彌。僧祇云。目連將專頭沙彌。往阿耨達池。取金砂擬安佛澡罐下。乃至老比丘。將沙彌還本村。眷屬以道行無食。以錢系衣內在道。併爲非人左繞。以土坌之罵言此不吉利。各以事白。便俱令棄之。非人併爲作禮。右繞而過。此猶可治故逢幽責。如池神譏類。余有未懺必遭顯戮。同頰腫之儔。律不犯中。開緣如上。若彼人不肯與衣者。余比丘當語言。佛有教。為凈故與。應還他物。若又不與自往語言。佛教比丘。作凈故與。汝不還我者。此物應與僧塔和尚知識及本施主。不欲令失彼信施故。貿寶戒十九。多論云。此以說凈寶。轉易與他求利。當與他時。得捨墮。此與貿衣五種不同。如戒疏說。律中以財物易錢寶故犯。但無衣食為異。五緣成。一是錢寶。二互相易。三決價。四為己。五受犯。五分應對僧悔。不得向二三人前。律不犯中。若以錢貿瓔珞具。為佛法僧。若以錢易錢。亦為佛法僧者得。販賣戒二十。多論四義制。一為佛法增尚故。二為止斗諍故。三為成四聖種故。四為長信敬不生誹謗故。論犯六緣成。一在家二眾。二共同交貿。三決價。四為己。五自貿易。六領受犯。律令凈人貿。準餘部雙開。四
【現代漢語翻譯】 現代漢語譯本 不應該積蓄財物。如果爲了清凈的目的而接受（財物），就應當說明這是爲了清凈。如果清凈的人說容易得到清凈的物品而積蓄，也應當說明是爲了清凈。如果彼此不說話就拿取，會犯捨墮罪。如果捨棄給白衣（在家信徒），不得捨棄給沙彌（未成年出家人）。《僧祇律》中說，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）帶領專頭沙彌（新剃度的沙彌），前往阿耨達池（Anavatapta，傳說中位於喜馬拉雅山脈的聖湖），取金砂打算安放在佛澡罐下。乃至老比丘（年長的比丘）帶領沙彌返回本村，（沙彌的）眷屬因為（比丘和沙彌）在路上行走沒有食物，用錢繫在衣服內。在路上，（他們）被非人（非人類的眾生）左繞，用土撒向他們，罵他們說『這不吉利』。他們各自將此事稟告（佛陀），（佛陀）就都讓他們丟棄（那些錢）。非人就為他們作禮，右繞而過。這還可以補救，所以只是在隱微之處受到責罰，就像池神譏諷一樣。其餘還有未懺悔的，必定會遭到公開的懲罰，如同面頰腫脹的人一樣。律中不犯戒的情況，如上面所說。如果那人不肯給衣服，其餘比丘應當對他說：『佛有教導，爲了清凈的緣故給你（財物），你應該歸還他物。』如果又不給，（比丘）親自前往（對那人）說：『佛教比丘，爲了清凈的緣故給你（財物），你不還我，此物應當給予僧團、佛塔、和尚、知識（善知識）以及原來的施主，不希望失去他們的信施。』（這是）用寶物換取戒律中的十九種（物品）。《多論》中說，這是用說明清凈的寶物，轉手與他人以求取利益，當給予他人時，會犯捨墮罪。這與用（衣物）換取（其他）五種（物品）不同，如《戒疏》所說。律中因為用財物換取錢寶而犯戒，只是因為沒有衣食而有所不同。五種因緣成立（此戒）：一是錢寶，二是互相交換，三是確定價格，四是爲了自己，五是接受（財物）而犯戒。《五分律》中應當向僧團懺悔，不得向兩三個人面前（懺悔）。律中不犯戒的情況：如果用錢換取瓔珞等裝飾品，爲了佛法僧（佛、法、僧三寶），如果用錢換錢，也是爲了佛法僧，就可以（做）。販賣戒（第二十條），《多論》用四種意義來制定：一是爲了佛法增長，二是爲了止息鬥爭，三是爲了成就四聖種（知足於衣食住行），四是爲了增長信心，不生誹謗。《多論》中犯戒的六種因緣成立：一是在家二眾（比丘尼、優婆夷），二是共同交易，三是確定價格，四是爲了自己，五是親自交易，六是領受（財物）而犯戒。律令清凈人（沒有受戒的人）交易，參照其他部派（的規定），雙重開許。
【English Translation】 English version One should not accumulate. If accepting (property) for the sake of purity, one should state that it is for purity. If a pure person says that pure items are easily obtained and accumulates them, one should also state that it is for purity. If one takes without speaking to each other, it constitutes a Nissaggiya Pacittiya offense. If one gives it away to a layman (householder), one must not give it to a Samanera (novice monk). The Sanghika Vinaya states: 'Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) led a newly tonsured Samanera to Anavatapta Lake (a legendary lake in the Himalayas) to collect gold sand to place under the Buddha's bathing vessel.' Even an old Bhikkhu (fully ordained monk) led a Samanera back to his village. The (Samanera's) relatives, because (the Bhikkhu and Samanera) had no food on the road, tied money inside their robes. On the road, they were circumambulated counterclockwise by non-humans (non-human beings), who threw dirt at them and cursed them, saying, 'This is inauspicious.' They each reported this matter (to the Buddha), and (the Buddha) told them to discard (the money). The non-humans then paid respects to them, circumambulating clockwise. This can still be remedied, so they were only blamed in secret, like the pool spirit's criticism. Others who have not repented will surely suffer public punishment, like those with swollen cheeks. In cases where the Vinaya does not constitute an offense, the exceptions are as mentioned above. If that person is unwilling to give the robe, the other Bhikkhu should say to him, 'The Buddha has taught that for the sake of purity, I give you (property), you should return the other item.' If he still does not give it, (the Bhikkhu) should go personally (to that person) and say, 'The Buddha taught the Bhikkhus that for the sake of purity, I give you (property), if you do not return it to me, this item should be given to the Sangha (monastic community), Stupa (reliquary mound), preceptor, Kalyanamitra (spiritual friend), and the original donor, as we do not want to lose their faith and offerings.' (This is) exchanging treasures for the nineteen (items) in the precepts. The Dharmaguptaka Vinaya says that using a treasure that has been declared pure to exchange with others for profit, when giving it to others, constitutes a Nissaggiya Pacittiya offense. This is different from exchanging (robes) for (other) five (items), as stated in the Subcommentary on the Vinaya. In the Vinaya, it is an offense to exchange property for money and treasures, but it is different because there is no clothing or food. Five conditions constitute (this precept): first, money and treasures; second, mutual exchange; third, determining the price; fourth, for oneself; fifth, receiving (the property) and committing the offense. In the Five-Part Vinaya, one should confess to the Sangha, not in front of two or three people. In cases where the Vinaya does not constitute an offense: if one exchanges money for necklaces and ornaments for the Buddha, Dharma, and Sangha (the Triple Gem), if one exchanges money for money, also for the Buddha, Dharma, and Sangha, it is permissible. The precept against selling (the twentieth precept), the Dharmaguptaka Vinaya uses four meanings to establish: first, for the growth of the Buddha's teachings; second, to stop disputes; third, to achieve the four noble lineages (contentment with clothing, food, lodging, and medicine); fourth, to increase faith and not give rise to slander. The six conditions for committing the offense in the Dharmaguptaka Vinaya are: first, the two assemblies of laypeople (Bhikkhunis and Upasikas); second, joint trade; third, determining the price; fourth, for oneself; fifth, personal trade; sixth, receiving (the property) and committing the offense. The Vinaya allows a pure person (unordained person) to trade, referring to the regulations of other schools, with double permission.
分衣藥交貿。爭價高下數數上下皆犯。多雲。此販賣墮。一切墮中最重。寧作屠兒。何以故。屠兒止害一生。販賣一切俱害。不問道俗賢愚持戒破戒。無往不欺。常懷噁心。設若居谷。恒希天下荒餓霜雹災變。若居鹽積貯。恒愿四遠反亂。王路隔塞。多有此過故。此販賣物作塔像。不得向禮。又云。但作佛意禮之。設與僧作食。及四方僧房一切不得住中。持戒比丘。不應受用。得罪若死得。羯磨分之。所以爾者。以此販賣業罪過深重。若生存時。僧得用者此比丘言。雖販賣有罪。猶得作福續作無已。今不聽僧食用。無供僧福。后得重罪。以此因緣。不敢更作。比丘既死。無更作理。故得分之。若販賣食咽咽墮。作衣者著著墮。作臥具隨轉轉墮。故重結。五百問云。治生得物。他人犯舍。若窮厄無食處。使白衣作食。治生道人白眾言。此非我物。得食不者犯墮。若施俗人。俗人與僧不犯。僧祇若糴谷時。此後當貴糴時越。糶時墮。若恐后貴。擬自食行道。到后谷貴。食長或與師僧作功德。餘者出糶得利無罪。諸藥草等亦爾(衣缽不為利后賣不犯)。十誦若相似貿似相。如衣缽澡罐瓶戶鉤四藥交貿。不相似者。以衣易缽一切墮。若可舍物金銀錢糴粟。或用粟買物。若可食啖口口吉。可作衣著著提。五百問云。有求利販賣作
【現代漢語翻譯】 現代漢語譯本 分衣藥交貿（以衣物、藥物等互相交易）。爭論價格高低，多次擡價或壓價，都屬於犯戒。經中多數說，這種販賣行為會墮落，而且在一切墮落行為中最為嚴重。寧可去做屠夫。為什麼呢？因為屠夫只傷害一生的性命，而販賣則會傷害所有的人。無論是僧俗、賢愚、持戒或破戒之人，沒有不被欺騙的。他們常常懷著惡毒的心思。如果囤積糧食，就總是希望天下發生饑荒、霜凍、冰雹等災變。如果囤積鹽，就總是希望四方發生叛亂，王道之路被阻隔。因為有這些過失，所以用販賣所得的財物建造佛塔佛像，不得用來禮拜。又說，只能以作佛事的意圖來禮拜。如果用來供養僧眾食物，以及四方僧房，一切都不得住在其中。持戒的比丘，不應該接受使用。犯戒的僧人如果死了，可以通過羯磨（一種僧團的儀式）來分配這些財物。之所以這樣，是因為這種販賣的罪過非常深重。如果（犯戒的僧人）活著的時候，僧眾可以使用這些財物，那麼這個比丘就會說：『雖然販賣有罪，但仍然可以作福，繼續作惡沒有停止。』現在不允許僧眾食用，就沒有供養僧眾的福報，以後會得到更重的罪過。因為這個原因，（犯戒的比丘）不敢再作惡。比丘既然已經死了，沒有再作惡的道理，所以可以分配這些財物。如果販賣食物，每吃一口都會墮落；如果用販賣所得的財物製作衣服，每穿一次都會墮落；如果用販賣所得的財物製作臥具，每次使用都會墮落。所以要嚴厲禁止。 《五百問》中說，通過經營生計獲得的財物，他人侵佔了。如果（比丘）窮困飢餓沒有食物，讓白衣（在家居士）製作食物，經營生計的比丘告訴大眾說：『這些不是我的財物。』（比丘）可以吃這些食物嗎？吃了就犯墮。如果（比丘）把財物施捨給俗人，俗人再用來供養僧眾，就不犯戒。《僧祇律》中說，如果購買穀物的時候，預計以後會漲價，等到漲價的時候再賣出，就犯墮。如果擔心以後漲價，打算自己食用或修行，等到後來穀物漲價，（把穀物）用來供養師父或僧眾作功德，剩餘的賣出去獲得利潤，就沒有罪過。各種藥草等也是如此（衣缽不是爲了牟利而賣，就不犯戒）。《十誦律》中說，相似的物品可以互相交換，比如衣缽、澡罐、瓶子、戶鉤、四種藥物等互相交易。不相似的物品，用衣服換缽，一切都犯墮。如果是可以捨棄的物品，比如金銀錢，用來購買穀物，或者用穀物購買其他物品，如果是可以食用之物，每吃一口都是吉祥的；如果是可以製作衣服的物品，每穿一次都是吉祥的。《五百問》中說，有人爲了求取利益而進行販賣。
【English Translation】 English version Trading in clothing and medicine: Exchanging clothing, medicine, and other items. Arguing over prices, repeatedly raising or lowering them, all constitute offenses. Most texts state that such trading leads to downfall, and is the most serious of all downfalls. It is better to be a butcher. Why? Because a butcher only harms one life, while trading harms everyone. Whether they are monks or laypeople, wise or foolish, observing precepts or breaking them, no one is spared from deception. They often harbor malicious intentions. If they hoard grain, they always hope for famine, frost, hail, and other disasters to befall the world. If they hoard salt, they always wish for rebellions in all directions and the obstruction of royal roads. Because of these faults, using wealth obtained from trading to build pagodas or statues of the Buddha is not permissible for worship. It is said that one can only worship with the intention of performing Buddhist deeds. If it is used to offer food to the Sangha or to build monasteries in all directions, no one should reside in them. Monks who observe the precepts should not accept or use them. If a monk who has broken the precepts dies, these items can be distributed through a Karma (a monastic ritual). The reason for this is that the sin of trading is very deep. If (the monk who broke the precepts) is alive, and the Sangha can use these items, then this monk will say, 'Although trading is sinful, it can still be used to create merit, and the continuation of evil deeds has not stopped.' Now, if the Sangha is not allowed to eat, there is no merit in offering to the Sangha, and heavier sins will be incurred in the future. For this reason, (the monk who broke the precepts) dares not commit evil again. Since the monk has died, there is no reason to commit evil again, so these items can be distributed. If one sells food, every bite eaten leads to downfall; if one makes clothes from the proceeds of trading, every time one wears them leads to downfall; if one makes bedding from the proceeds of trading, every time one uses it leads to downfall. Therefore, it must be strictly prohibited. The 'Five Hundred Questions' states that if wealth obtained through livelihood is seized by others, and (the monk) is poor, hungry, and has no food, and allows a layperson to make food, the monk who makes a living tells the assembly, 'These are not my possessions.' Can (the monk) eat this food? Eating it constitutes a downfall. If (the monk) gives the wealth to a layperson, and the layperson then uses it to make offerings to the Sangha, it is not an offense. The 'Sanghika Law' states that if one buys grain when it is expected to rise in price later, and then sells it when the price rises, it constitutes a downfall. If one is worried about the price rising later and intends to eat or practice, and then the price of grain rises, (the grain) is used to make offerings to the teacher or the Sangha to create merit, and the remainder is sold for profit, there is no sin. The same applies to various medicinal herbs (selling robes and bowls not for profit is not an offense). The 'Ten Recitations Law' states that similar items can be exchanged, such as robes, bowls, wash basins, bottles, door hooks, and four types of medicine. If dissimilar items are exchanged, such as exchanging clothes for a bowl, everything constitutes a downfall. If they are disposable items, such as gold, silver, and money, used to buy grain, or grain used to buy other items, if it is something that can be eaten, every bite is auspicious; if it is something that can be made into clothing, every time it is worn is auspicious. The 'Five Hundred Questions' states that someone engages in trading for the sake of profit.
福無罪耶。答此人尚不免地獄。何況得福由。不隨佛語故非供養。四分中。販賣買三事。但為利故買賣俱墮。十誦中。據一物為語。多論若眾僧衣。未三唱得益價。若三唱已不應益。以屬他故。若眾中三唱得衣。設悔不應還。十誦若賣買前人悔。七日內者還之。若過不應。四分文不了。此是私賣買也。五分使凈人易時應心念。寧使彼得我利。我不得彼利。比丘共僧貿易。應陪者當使價均。然後交博。若貧無可陪僧。必知賢善知足聽直與。四分衣法中。有貴價衣。令凈人貿易。無凈人者。乃至遣比丘貿易。準此開之。必有凈人亦制與罪。僧祇若自問價。若使人問價。作不凈語。爭價高下皆越。得物墮。四藥隨輕物重物。凈不凈物。一切相貿得提。肆上有衣。其價已定。比丘赍直來與物主。雖搖頭作與相者。比丘亦須語言。此直知是物也。若估客物直。五十而索百錢。比丘以五十知之。如是求者。不名為下。若前人慾買此物。比丘不得抄市。當問言。汝止未。若報云。我休者比丘方云。我以是價知是物好不。比丘自貿抄市者越。若僧中買物得上價取。若和尚阇梨。取不得抄上。若營事。比丘雇匠作不凈語。乃至為僧月直市油麵等不凈語者越。自為得物入手犯墮。凈語者。以是物價。知是好不不凈語。分別價者索幾許等。若
市買物。得嫌訶說實前人物。此好此惡。粗細斗秤大小香臭者無罪。五百問。若自舉物價。前人信之貴取故犯盜罪。僧祇若食殘持博穌油等。作不凈語犯舍。雇治革屣。作不凈語越。若前與食后治。前治后與食無罪。乃至殘食雇治草土等。準前多論如販賣戒中物。或方便有罪。果頭無罪。如為利居鹽谷。后得好心。即施僧作福。或果頭有罪。如為福糴米不賣。后見利便賣。以利自入。即是方便無罪。言得施者。謂一切俱舍懺也。律不犯者。聽五眾出家人共交貿。應自審定。不應共相高下如市道法。不得與餘人貿易。令凈人貿。若悔聽還。若穌油相易者無犯。準上衣法。得令凈人作者。謂據有者言之。十誦三度語索不得者。覓凈人使買。凈人不知市易。當教以爾所物買是物。應知好惡。思量得者不犯。此賤彼貴有利不犯。畜長缽過限戒二十一。五緣成。一先有受持缽。二更得。三如法缽非余油璭等。四不凈施。善見買缽未還直不成受。主言但受。亦不成受。不犯長。若度價已熏訖報令取過限者犯。五過十日便犯。余如長衣戒。乞缽戒二十二。六緣。一先有受持缽。二減五綴不漏。三從非親乞。四為己。五乞如法缽。六領受便犯。五綴滿不漏吉。事希少故。廣如戒疏中。律不犯者。五綴漏若減。漏更求新。若從親里索。從
出家人索。若為他他為己。不求而得。自有買畜皆不犯。自乞縷使非親織戒二十三。多雲。有三義制。一為除惡法故。二為止誹謗故。三為成四聖種故。四緣。一自乞縷。二使非親織。三不與價。四織成犯。十誦若為無衣故。從非親乞縷。欲作衣亦吉。若少衣止得乞衣。少縷止得乞縷。五分自行求縷。僱人作衣亦墮。四分若織師與線者。俱親不犯。與線者非親。看織作繀一切吉羅。不犯者。若自織作缽囊革屣囊針氈禪帶腰帶。作帽作襪。攝熱巾革屣巾。一切不犯。勸織師增衣縷戒二十四。論犯六緣。一非親居士虛心辨縷遣織。二本期有限。三知有限。四勸讚好織許直。五彼為增縷。六領受便犯。四分若求衣不得吉羅。不犯者。減少求。從親里索。出家人索。他為己者。奪衣戒二十五。五緣。一是大比丘甄下眾非行類故。二本規同行。三者不定與。前人決定取多生惱故。四句中二句。初受與俱決定。二決定與而受者不定。奪取重犯。若與受俱不定者吉。四瞋奪。五得屬己。四分不犯者。不瞋恚言。我悔不與汝衣還我衣來。若彼知悔即還。若餘人語便還。若借他衣著。他著無道理。還奪取不犯。若恐失恐壞。若彼人破見戒威儀。若被舉滅擯應滅擯。若為此事故有命梵難。一切奪舉不藏者。畜七日藥過限戒二十六。辨明四藥
【現代漢語翻譯】 現代漢語譯本 出家人索（比丘索取）。若為他他為己（如果爲了他人而索取，或者爲了自己而索取）。不求而得（不主動索取而得到）。自有買畜皆不犯（自己購買或畜養動物都不犯戒）。自乞縷使非親織戒二十三（自己乞討紗線，讓非親屬織布，犯第二十三條戒律）。多雲（律藏中多數說法）。有三義制（制定此戒有三種意義）。一為除惡法故（爲了去除惡法）。二為止誹謗故（爲了阻止誹謗）。三為成四聖種故（爲了成就四聖種）。 四緣（四種情況下犯戒）。一自乞縷（自己乞討紗線）。二使非親織（讓非親屬織布）。三不與價（不支付報酬）。四織成犯（織成布匹就犯戒）。十誦（《十誦律》）若為無衣故（如果因為沒有衣服）。從非親乞縷（向非親屬乞討紗線）。欲作衣亦吉（想要做衣服也是允許的）。若少衣止得乞衣（如果缺少衣服只能乞討衣服）。少縷止得乞縷（缺少紗線只能乞討紗線）。五分（《五分律》）自行求縷（自己去尋找紗線）。僱人作衣亦墮（僱人做衣服也犯戒）。四分（《四分律》）若織師與線者（如果織布的人提供紗線）。俱親不犯（雙方都是親屬就不犯戒）。與線者非親（提供紗線的人不是親屬）。看織作繀一切吉羅（觀看織布、製作紡錘等，都犯吉羅罪）。 不犯者（不犯戒的情況）。若自織作缽囊革屣囊針氈禪帶腰帶（如果自己織造缽囊、鞋袋、針氈、禪帶、腰帶）。作帽作襪（製作帽子、襪子）。攝熱巾革屣巾（製作擦汗巾、鞋巾）。一切不犯（都不犯戒）。勸織師增衣縷戒二十四（勸說織布的人增加衣服或紗線，犯第二十四條戒律）。論犯六緣（討論犯戒的六種情況）。一非親居士虛心辨縷遣織（非親屬的居士誠心提供紗線並安排織布）。二本期有限（原本期望的數量有限）。三知有限（知道數量有限）。四勸讚好織許直（勸說讚美織布好，並承諾支付報酬）。五彼為增縷（對方因此增加了紗線）。六領受便犯（接受了增加的紗線就犯戒）。 四分（《四分律》）若求衣不得吉羅（如果索要衣服，犯吉羅罪）。不犯者（不犯戒的情況）。減少求（減少索要的數量）。從親里索（向親屬索要）。出家人索（出家人索要）。他為己者（爲了他人索要）。奪衣戒二十五（奪取衣服，犯第二十五條戒律）。五緣（五種情況下犯戒）。一是大比丘甄下眾非行類故（是大比丘，因為某種原因被貶為非修行者）。二本規同行（原本是同行的僧人）。三者不定與（對方不確定是否給予）。前人決定取多生惱故（之前的人決定拿走，導致對方產生煩惱）。四句中二句（四種情況中的兩種）。初受與俱決定（給予和接受都已確定）。二決定與而受者不定（確定給予，但接受者不確定）。奪取重犯（奪取就犯重罪）。若與受俱不定者吉（如果給予和接受都不確定，則犯吉羅罪）。四瞋奪（因為嗔恨而奪取）。五得屬己（奪取后歸自己所有）。 四分（《四分律》）不犯者（不犯戒的情況）。不瞋恚言（不嗔恨地說）。我悔不與汝衣還我衣來（我後悔不給你衣服，把衣服還給我）。若彼知悔即還（如果對方知道你後悔就歸還）。若餘人語便還（如果其他人說了就歸還）。若借他衣著（如果借給他人穿）。他著無道理（他人穿著不合理）。還奪取不犯（奪回來不犯戒）。若恐失恐壞（如果害怕丟失或損壞）。若彼人破見戒威儀（如果對方破壞見解、戒律、威儀）。若被舉滅擯應滅擯（如果對方被驅逐或應該被驅逐）。若為此事故有命梵難（如果因為這件事有生命危險或清凈行受到威脅）。一切奪舉不藏者（一切奪取、舉動都不隱瞞）。畜七日藥過限戒二十六（儲存七日藥超過期限，犯第二十六條戒律）。辨明四藥（辨別說明四種藥物）。
【English Translation】 English version 'Bhikkhu's (Buddhist monk) request. If it is for others or for oneself. Obtaining without asking. Buying or raising animals is not an offense. Asking for thread and having it woven by non-relatives is the twenty-third precept. 'Many say' (referring to various commentaries). There are three reasons for establishing this precept: 1. To eliminate evil practices. 2. To prevent slander. 3. To achieve the four noble lineages (catasso ariyavamsā). Four conditions (under which the offense occurs): 1. Asking for thread oneself. 2. Having it woven by non-relatives. 3. Not paying for it. 4. The offense occurs when the weaving is completed. 'Ten Recitations' (Dasa-bhāṇavāra) If it is because of a lack of clothing. Asking for thread from non-relatives. It is permissible to make clothing. If there is a shortage of clothing, one may only ask for clothing. If there is a shortage of thread, one may only ask for thread. 'Five Divisions' (Pañcavargika) Seeking thread oneself. Hiring someone to make clothing is also an offense. 'Four Divisions' (Caturvargika) If the weaver provides the thread. If both are relatives, there is no offense. If the one providing the thread is not a relative. Watching the weaving and making spindles all incur a 'dukkaṭa' (minor offense). Not an offense (situations where there is no offense): If one weaves their own bowl bag (pattanisa), shoe bag (upāhana-thavikā), needle felt (sūcī-kambala), meditation belt (yogapaṭṭa), waist belt (kāyabandhana). Making hats, socks. Sweat cloths (udakasāṭikā), shoe cloths (upāhana-sāṭikā). All are not offenses. Encouraging a weaver to increase clothing or thread is the twenty-fourth precept. Discussing the six conditions for committing the offense: 1. A non-relative layperson sincerely provides thread and arranges for weaving. 2. The original expectation is limited. 3. Knowing that the quantity is limited. 4. Encouraging and praising good weaving and promising to pay. 5. They increase the thread because of this. 6. Accepting it constitutes an offense. 'Four Divisions' (Caturvargika) If asking for clothing incurs a 'dukkaṭa' (minor offense). Not an offense (situations where there is no offense): Asking for less. Asking from relatives. A 'bhikkhu' (Buddhist monk) asking. Asking for others. Taking clothing by force is the twenty-fifth precept. Five conditions (under which the offense occurs): 1. Being a senior 'bhikkhu' (Buddhist monk) who has been demoted from the community because of non-virtuous conduct. 2. Originally being fellow practitioners. 3. The other person is uncertain about giving. The former person decides to take it, causing distress. Two of the four situations: 1. Both giving and receiving are certain. 2. Giving is certain, but the receiver is uncertain. Taking by force is a major offense. If both giving and receiving are uncertain, it is a 'dukkaṭa' (minor offense). 4. Taking by force out of anger. 5. The obtained item becomes one's own. 'Four Divisions' (Caturvargika) Not an offense (situations where there is no offense): Not saying angrily. 'I regret not giving you the clothing, return my clothing.' If the other person knows of the regret and returns it. If someone else speaks and it is returned. If lending clothing to others. If others wear it unreasonably. Taking it back by force is not an offense. If fearing loss or damage. If the other person violates views, precepts, or conduct. If they are being expelled or should be expelled. If there is a danger to life or a threat to pure conduct because of this matter. All taking and actions are not concealed. Storing medicine for more than seven days is the twenty-sixth precept. Clearly distinguishing the four types of medicine.
體狀立義加法是非。廣如下卷及戒本疏。五緣成犯。一是七日藥體。若直手受。不加口法亦無長罪。二明作二受竟。三不說凈。四畜過七日。五無緣犯。律不犯者。若過七日藥。穌油涂戶向。蜜石蜜與守園人。第七日藥舍與。余比丘食。若未滿七日。還彼比丘。用涂腳然燈也。過前求雨衣過前用戒二十七(二戒並由過前故合制)。過前求五緣成。一是雨衣。二過前求。三自為己。四彼與。五領受犯。過前用四緣。一是雨衣。二時中得。三過前受。四過前用犯。四分十種衣中。比丘取雨中浴。彼應三月十六日求。四月一日用。若二過前求用犯舍。僧祇此衣不得。受當三衣。不得凈施。不得著入河池中浴。小小雨時不得用。不得裸身。當著舍勒。若著余故衣。不得著種種作事。若露地食應持作。障幕諸師不曾見此衣。謂如傀儡子戲圍之類。今不同之。猶如三衣披用。僧祇常須大雨時披浴。若雨早止垢液者。得著入余水中洗。多論云。三月十六日應求。應作乃至四月十五日亦爾。畜法者。得用浴擔持行來。長丈二尺廣六尺。以夏多雨故為護三衣。若行路覺欲雨。取此衣覆身上。若大雨在路。須脫三衣。襞舉著此衣行。雨中於露浴。亦著此衣。此浴衣語。通以受濕故名浴。非唯著洗浴也。若著余衣浴。須以水薄灑此衣。令濕不
【現代漢語翻譯】 現代漢語譯本 體狀立義加法是非：關於其廣泛的定義，可以參考下卷以及《戒本疏》。 五緣成犯：構成違犯的五個條件是：一是七日藥體（指七日內可服用的藥物），如果直接用手接受，不經過口頭上的儀軌，則不算犯戒。二是明確地進行了兩次接受的動作。三是沒有說『凈』（指沒有聲明此物為可接受的）。四是儲存超過七日。五是沒有其他可以免罪的理由。 律不犯者：以下情況不構成違犯：如果超過七日，將藥物（酥油）塗在門上，或者將蜂蜜、石蜜交給守園人，或者在第七天將藥物捨棄給其他比丘食用。如果未滿七日，將藥物還給原來的比丘，用於塗抹腳或者點燈。 過前求雨衣過前用戒二十七（二戒並由過前故合制）：提前請求雨衣，提前使用雨衣，觸犯戒律二十七（這兩條戒律都是因為提前而制定）。 過前求五緣成：構成違犯的五個條件是：一是雨衣。二是提前請求。三是為自己。四是對方給予。五是領受了雨衣。 過前用四緣：構成違犯的四個條件是：一是雨衣。二是在規定的時間之外得到。三是提前接受了雨衣。四是提前使用了雨衣。 四分十種衣中：在《四分律》規定的十種衣物中，比丘在雨中取雨衣沐浴，他應該在三月十六日請求雨衣，四月一日使用。 若二過前求用犯舍：如果提前請求和使用雨衣，則觸犯捨墮罪。僧祇此衣不得：按照《僧祇律》，這件雨衣不能用於受持當三衣（指出家人的三種主要衣物），不能進行凈施（指完全的佈施），不能穿著進入河流或池塘中沐浴，小雨時不能使用，不能裸身穿著，應當穿著舍勒（一種內衣）。如果穿著其他舊衣服，不能穿著做各種事情。如果在露天吃飯，應當拿著雨衣作為遮擋。諸師不曾見此衣：過去的律師沒有見過這種雨衣，認為它像傀儡戲的圍幕之類。今不同之：現在不同意這種說法，認為它就像三衣一樣披著使用。僧祇常須大雨時披浴：按照《僧祇律》，通常需要在下大雨時披著雨衣沐浴。若雨早止垢液者：如果雨很快停止，身上有污垢，可以穿著雨衣進入其他水中清洗。多論云：根據《多論》的說法，三月十六日應該請求雨衣，應該製作，直到四月十五日也是如此。 畜法者：關於雨衣的尺寸，可以用作沐浴、擔持和行走，長一丈二尺，寬六尺。以夏多雨故為護三衣：因為夏天多雨，所以用它來保護三衣。若行路覺欲雨：如果在路上感覺要下雨，可以取出雨衣覆蓋在身上。若大雨在路：如果路上遇到大雨，需要脫下三衣，疊好舉起，穿著雨衣行走。雨中於露浴：在雨中露天沐浴，也可以穿著這件雨衣。此浴衣語：這裡說的浴衣，通常是因為受潮而稱為浴衣，並非僅僅指洗澡時穿著。若著余衣浴：如果穿著其他衣服沐浴，需要用水稍微灑濕這件雨衣，使其濕潤。
【English Translation】 English version Defining the Characteristics and Establishing the Meaning, Addition and Subtraction, Right and Wrong: For its extensive definition, refer to the lower volumes and the 『Śīla-vinaya Commentary』 (戒本疏). Five Conditions for Committing an Offense (五緣成犯): The five conditions that constitute a violation are: First, the substance of a seven-day medicine (七日藥體, referring to medicine that can be taken within seven days). If it is received directly by hand without a verbal ritual, it is not considered a violation. Second, the action of receiving has been clearly performed twice. Third, 『Purity』 (不說凈, meaning not declaring the item as acceptable) was not stated. Fourth, it is stored for more than seven days. Fifth, there are no other reasons for exemption. Non-Offenses According to the Vinaya (律不犯者): The following situations do not constitute a violation: If, after seven days, the medicine (clarified butter) is smeared on the door, or honey or rock candy is given to the garden keeper, or on the seventh day, the medicine is given to other monks to eat. If it is less than seven days, the medicine is returned to the original monk for smearing on the feet or lighting lamps. Requesting a Raincoat Before the Time, Using a Raincoat Before the Time, Violating Rule Twenty-Seven (過前求雨衣過前用戒二十七): Requesting a raincoat in advance, using a raincoat in advance, violates rule twenty-seven (both of these rules are formulated because of doing things in advance). Five Conditions for Requesting in Advance (過前求五緣成): The five conditions that constitute a violation are: First, it is a raincoat. Second, it is requested in advance. Third, it is for oneself. Fourth, the other party gives it. Fifth, the raincoat is received. Four Conditions for Using in Advance (過前用四緣): The four conditions that constitute a violation are: First, it is a raincoat. Second, it is obtained outside the prescribed time. Third, the raincoat was received in advance. Fourth, the raincoat was used in advance. Among the Ten Types of Robes in the Four-Part Vinaya (四分十種衣中): Among the ten types of robes prescribed in the 『Four-Part Vinaya,』 if a monk takes a raincoat to bathe in the rain, he should request the raincoat on the sixteenth day of the third month and use it on the first day of the fourth month. If Both Requesting and Using in Advance Constitute an Offense Requiring Forfeiture (若二過前求用犯舍): If requesting and using a raincoat in advance, it constitutes an offense requiring forfeiture. According to the 『Mahāsaṃghika Vinaya』 (僧祇律), this raincoat cannot be used for holding the three robes (當三衣, referring to the three main robes of a monk), cannot be given as a pure offering (凈施, referring to a complete donation), cannot be worn to enter rivers or ponds for bathing, cannot be used in light rain, and cannot be worn naked. One should wear a 『śarīraka』 (舍勒, an undergarment). If wearing other old clothes, one should not wear them to do various tasks. If eating in the open, one should hold the raincoat as a screen. The teachers have never seen this robe (諸師不曾見此衣): Past lawyers have not seen this type of raincoat, considering it like the curtain of a puppet show. Now we disagree with this view (今不同之): Now we do not agree with this view, considering it like the three robes, worn draped over the body. According to the 『Mahāsaṃghika Vinaya』 (僧祇常須大雨時披浴), it is usually necessary to wear the raincoat for bathing during heavy rain. If the rain stops early and there is dirt on the body (若雨早止垢液者), one can wear the raincoat to enter other water for washing. According to the 『Mahāvibhāṣā』 (多論云), one should request the raincoat on the sixteenth day of the third month, and it should be made until the fifteenth day of the fourth month. Regarding the Rules for Possession (畜法者): Regarding the size of the raincoat, it can be used for bathing, carrying, and walking, with a length of twelve feet and a width of six feet. Because there is much rain in summer, it is used to protect the three robes (以夏多雨故為護三衣). If one feels it is going to rain on the road (若行路覺欲雨), one can take out the raincoat and cover oneself. If one encounters heavy rain on the road (若大雨在路), one needs to take off the three robes, fold them up, and walk wearing the raincoat. Bathing in the open in the rain (雨中於露浴), one can also wear this raincoat. The term 『bathing robe』 (浴衣語) here is usually called a bathing robe because it gets wet, not just because it is worn when bathing. If one bathes wearing other clothes (若著余衣浴), one needs to slightly sprinkle this raincoat with water to make it wet.
得燥置得吉。由此是浴衣故。僧祇四月一日用。八月十五日當舍。五分若過限不作余衣。受持凈施。不施人者吉。僧祇至時唱言。大德僧聽。今僧舍雨衣。三說已不得至十六日(準此受時亦應通唱)。律不犯者。若舍作余用。若著浴若浣若舉者。過前受急施衣過後畜戒二十八(是亦二戒合制。不同一衣)。過前五緣。一是急施。律云。本是夏竟衣。為緣開前受。若受便得。不受便失。二知是急施。三過前。四無緣。五受便犯。過後五緣。一二同上緣。三是十日內。四不作凈。五過限便犯。事希法隱。略知大途。余如疏本中廣明。時非時法有難蘭若。離衣戒二十九。六緣。一是受持三衣。二冬分非時。三有疑怖處。四置衣在村。五無因緣。六過七夜犯。四分疑者。畏有賊盜。十誦疑失一水器。怖畏者。乃至惡比丘畏。言村內者。僧祇寄著可疑俗人家(以不良家知。此比丘無衣隨身)。五分上二衣中。隨所重者。聽寄一衣。不得寄下衣。以隨身故。禮拜入寺。乞食不得單著。但得寄一衣。明兩緣者。僧祇夏三月在蘭若恐怖處。開置一衣村內。不作日限。五分夏中不許離衣。要待后安居竟。賊難恐怖因緣。得寄白衣家。不作日限。唯須十日一度往看。恐有濕爛蟲嚙等過。善見蘭若處僧坊堅密。不須寄衣。無者得寄六夜一看見
【現代漢語翻譯】 現代漢語譯本 得燥置得吉（將雨衣晾乾存放是吉祥的）。由此是因為這是浴衣的緣故。按照《僧祇律》，四月一日開始使用，八月十五日應當捨棄。按照《五分律》，如果超過期限，就不能再做其他衣服，應當接受並保持清凈的佈施。不佈施給他人是吉祥的。《僧祇律》規定，到期時應宣告：『大德僧眾請聽，現在僧眾捨棄雨衣。』（重複三次），之後不得超過十六日（按照這個原則，接受雨衣時也應該公開宣告）。 按照戒律，不構成違犯的情況是：如果捨棄後用作其他用途，或者穿著洗浴，或者修補。如果超過了之前接受雨衣的期限而接受了緊急佈施的雨衣，之後再持有雨衣，就觸犯了第二十八條戒律（這也是兩條戒律合併制定的，不同於只有一件衣服的情況）。 超過之前期限的五種情況：一是緊急佈施。《律》中說，本來是夏季結束后的衣服，因為特殊原因允許提前接受。如果接受了，就可以持有；如果不接受，就失去了。二是知道是緊急佈施。三是超過了期限。四是沒有特殊原因。五是接受了就違犯。超過期限后的五種情況：一、二是與上述情況相同。三是在十日之內。四是沒有做凈。五是超過期限就違犯。這種情況很少見，戒律也比較隱晦，只需大致瞭解即可。其餘的詳細內容可以參考疏本中的說明。 關於時與非時法，如果蘭若（遠離村落的修行處）有困難，就涉及到第二十九條離衣戒。有六種情況：一是受持三衣。二是冬分非時。三是有疑慮和恐怖的地方。四是將衣服放置在村落里。五是沒有因緣。六是超過七夜就違犯。按照《四分律》，疑慮是指害怕有賊盜。按照《十誦律》，疑慮是指丟失水器。恐怖是指害怕惡比丘。所說的『村內』，按照《僧祇律》，是指寄放在可疑的俗人家中（因為是不良人家，知道這個比丘沒有隨身攜帶的衣服）。 按照《五分律》，上衣和中衣中，可以寄放較重要的一件，但不允許寄放下衣，因為下衣是隨身攜帶的。禮拜、進入寺廟、乞食時，不得只穿一件衣服，但可以寄放一件衣服。明確兩種因緣：按照《僧祇律》，夏季三個月在蘭若的恐怖之處，允許將一件衣服放置在村內，不設定時間限制。按照《五分律》，夏季不允許離衣，必須等到安居結束后。如果遇到賊難或恐怖的因緣，可以將衣服寄放在白衣（在家居士）家中，不設定時間限制，只需要每十天去看一次，以防潮濕、腐爛、蟲蛀等情況。按照《善見律》，如果蘭若處的僧坊堅固嚴密，就不需要寄放衣服；如果沒有，可以寄放六夜，然後去看一次。
【English Translation】 English version 'De zao zhi de ji' (It is auspicious to dry and store the rain clothes). This is because it is a bathing robe. According to the Saṃghika (Saṃghika, one of the early Buddhist schools) Vinaya, it is used from the first day of the fourth month and should be discarded on the fifteenth day of the eighth month. According to the Pañcavargika (Pañcavargika, another early Buddhist school) Vinaya, if the limit is exceeded, it cannot be made into other clothes, and it should be accepted and kept pure as an offering. It is auspicious not to give it to others. The Saṃghika Vinaya stipulates that when the time comes, it should be announced: 'Venerable monks, please listen, now the Saṃgha is discarding rain clothes.' (Repeat three times), and it must not exceed the sixteenth day thereafter (according to this principle, the acceptance of rain clothes should also be announced publicly). According to the precepts, it does not constitute a violation if it is discarded and used for other purposes, or worn for bathing, or mended. If one accepts an urgently offered rain robe after exceeding the previous time limit for accepting rain robes, and then possesses the rain robe, one violates the twenty-eighth precept (this is also a combination of two precepts, unlike the case of having only one robe). The five situations for exceeding the previous time limit: First, an urgent offering. The Vinaya says that it was originally a robe for the end of summer, but it is allowed to be accepted earlier due to special circumstances. If accepted, it can be possessed; if not accepted, it is lost. Second, knowing that it is an urgent offering. Third, exceeding the time limit. Fourth, having no special reason. Fifth, accepting it constitutes a violation. The five situations after exceeding the time limit: One and two are the same as the above situations. Third, it is within ten days. Fourth, not making it pure. Fifth, exceeding the limit constitutes a violation. This situation is rare, and the precepts are relatively obscure, so only a general understanding is needed. For the rest of the details, refer to the explanations in the commentary. Regarding the law of time and non-time, if there are difficulties in the araṇya (araṇya, a secluded place for practice), the twenty-ninth precept of separation from robes is involved. There are six situations: First, possessing the three robes. Second, the winter season is not the time. Third, there are places of doubt and fear. Fourth, placing the robes in the village. Fifth, having no cause. Sixth, exceeding seven nights constitutes a violation. According to the Caturvargika (Caturvargika, another early Buddhist school) Vinaya, doubt refers to fear of thieves. According to the Daśavargika (Daśavargika, another early Buddhist school) Vinaya, doubt refers to losing a water vessel. Fear refers to fear of evil monks. The 'village' mentioned, according to the Saṃghika Vinaya, refers to lodging in a suspicious lay household (because it is a bad household, knowing that this monk does not have robes with him). According to the Pañcavargika Vinaya, among the upper and middle robes, one of the more important ones can be lodged, but the lower robe is not allowed to be lodged, because the lower robe is carried with one. When bowing, entering a temple, or begging for food, one must not wear only one robe, but one robe can be lodged. Clarify the two causes: According to the Saṃghika Vinaya, in the terrifying places of the araṇya during the three months of summer, it is allowed to place one robe in the village, without setting a time limit. According to the Pañcavargika Vinaya, it is not allowed to be separated from robes during the summer, and one must wait until the end of the retreat. If one encounters a calamity of thieves or a cause of terror, one can lodge the robes in the home of a śvetavastra (śvetavastra, a layperson), without setting a time limit, and only needs to check it once every ten days to prevent dampness, rot, insect bites, and other problems. According to the Samantapāsādikā (Samantapāsādikā, a commentary on the Vinaya), if the monastery in the araṇya is strong and secure, there is no need to lodge the robes; if not, one can lodge it for six nights and then check it once.
衣。已還蘭若所。上來諸部。恐有急難賊怖。則開寄衣。不作日限。必有他緣。方制六夜。四分初緣。因蘭若賊劫。佛令置一一衣村內。不制日限。后因聚落比丘起過。更開緣至六夜。而不顯緣相。致令古師妄執。今準諸部明文。有緣皆開。五分有恐怖者。不限多日。如上更開塔僧事和尚阇梨事及他事。皆聽六夜留一一衣白衣處。明瞭論中。蘭若比丘。夏安居中。須往余處聽法不可恒將三衣聽。留寄余處。六宿不失。至第七日還取衣。過第七夜已。如前寄之。事若未竟中間恒許。律不犯中。已寄六宿。至第七夜。明相未出。前若到衣所。若手捉衣(謂蘭若俗人家女人處必捉衣)。若至擲石所及處。若舍衣余同聚落離衣戒。說回僧物入已戒三十。具四緣。一是通計僧物。二作許想。三迴向己。四入手便犯。律云。僧物有三種。一是已許僧(謂通明。施僧而未分僧別二異。此回犯舍也)。二為僧故作未許僧(謂俗家為僧作床褥器具供僧之物。此回得吉羅也)。三已與僧者已許僧已舍與僧(此決施於僧不許別屬。回犯棄)。僧祇若人持物來問僧。何處佈施。答言。隨汝所敬處與。若言何處果報多。答言施僧。若言何者持戒清凈。答言僧無犯戒不清凈。若言我已施僧。今施尊者得受無罪。若言此物置何處。使我常見受用。答某
甲比丘。坐禪誦經持戒。若施彼者長見受用。四分若物許僧轉與塔。許四方僧回與見前僧。許比丘僧迥與尼僧。許異處回與異處。乃至許異處回與此處。一切吉羅(並謂未決定。若決別施隨前犯)。僧祇回此彼畜生物越心悔。十誦多論。若檀越施此自恣僧物。回與彼自恣僧者。物應還此。比丘作吉悔。若不還此僧。計錢成重。乃至此彼一人物迥亦成重。準此定屬僧次。回與他人成重。律不犯中。若不知。若已許作不許想。若許惡勸與好者。一切不犯。
四分律刪繁補闕行事鈔卷中(二終)
四分律刪繁補闕行事鈔卷中(之三)
九十中小妄語戒一。此戒人多喜犯者。良由妄業熏積識種尤多。故隨塵境動便虛構。不思反流之始但願畢世之終。以此安生為要。當死定非排業。良可悲夫。加以犯無定境。起必依心。但使違內想心。不論外緣虛實。一切皆墮。六緣。一是人不簡道俗。二作人想。三違想說。四知違想說。五言了。六聞解。多論妄語兩舌惡口相歷作四句。一是妄語非兩舌惡口。傳他此語向彼說。以不實故是妄語。不以分離心故非兩舌。耎語說故非惡口。余句類上有無可知。成論云。余口三業。或合或離。綺語一種必不相離。善生經。有人於十業道。一時作二三四乃至八事。不得作十。以貪瞋不
【現代漢語翻譯】 現代漢語譯本： 甲比丘，如果有人坐禪、誦經、持戒，然後將財物施捨給他們，那麼施捨者將會長久地享受福報。如果將四分之物許諾給僧眾，允許轉贈給佛塔。允許將四方僧眾的財物轉贈給眼前的僧眾。允許比丘僧眾將財物轉贈給尼僧。允許將不同地方的財物轉贈給其他地方的僧眾，甚至允許將其他地方的財物轉贈給本地的僧眾。所有這些情況都屬於吉羅罪（意思是未決定的罪，如果已經決定施捨給誰，那麼違背之前的承諾就犯戒）。僧眾如果改變心意，將已經屬於僧眾的畜生物轉贈給他人，就構成越心悔罪。《十誦律》和《多論》中說，如果檀越（施主）將供養給自恣僧（指在自恣儀式中接受供養的僧眾）的財物，轉贈給其他的自恣僧，那麼這些財物應該歸還給原來的僧眾。比丘如果這樣做，就犯吉悔罪。如果不歸還給原來的僧眾，那麼按照財物的價值計算，構成重罪。即使只轉贈一件物品，也構成重罪。按照這個原則，如果已經確定財物屬於某個僧團，那麼轉贈給其他人就構成重罪。在不犯戒的情況下，如果不知道，或者已經答應了但後來改變了想法，或者答應了不好的建議但後來給了好的建議，這些都不算犯戒。
《四分律刪繁補闕行事鈔》卷中（二終）
《四分律刪繁補闕行事鈔》卷中（之三）
九十中小妄語戒之一。這條戒律很多人容易犯，主要是因為妄語的業力長期積累，在意識中留下了很多種子，所以一旦遇到外在的境況，就容易虛構事實。不思考最初的動機，只希望達到最終的目的。把這種安穩的生活當作最重要的，認為死亡一定不會排斥業力，真是可悲啊！再加上犯戒沒有固定的對象，起心動念是關鍵。只要違背了內心的真實想法，不論外在的因緣是真是假，都會墮入妄語戒。構成妄語的六個條件是：一是對象是人，不區分出家和在家；二是認為對方是人；三是說的話與自己的想法不符；四是知道自己說的話與想法不符；五是話說完了；六是對方聽懂了。多論中將妄語、兩舌、惡口相互比較，列出四種情況：一是妄語但不是兩舌和惡口。比如把某人說的話傳給另一個人，因為不是事實，所以是妄語；因為沒有離間的心，所以不是兩舌；因為用柔和的語言說的，所以不是惡口。其餘的情況可以類比推斷。成論中說，口業有三種，或者合在一起，或者分開，但綺語一定不會與其他兩種分開。善生經中說，有人在十業道中，同時造作兩三種甚至八種業，但不可能同時造作十種業，因為貪和嗔不能
【English Translation】 English version: Bhikkhus (monks), if someone practices meditation, recites scriptures, and upholds the precepts, and then makes offerings to them, the giver will enjoy the blessings for a long time. If a quarter of something is promised to the Sangha (monastic community), it is permissible to transfer it to a Stupa (reliquary mound). It is permissible to transfer property belonging to the Sangha of the four directions to the Sangha present. It is permissible for Bhikkhu Sangha to transfer property to Bhikkhuni Sangha (community of nuns). It is permissible to transfer property from one place to another, even from another place to this place. All these situations constitute a Dukkaṭa (minor offense) (meaning an undecided offense; if it has been decided to whom to give, then violating the previous promise is an offense). If the Sangha changes its mind and transfers livestock belonging to the Sangha to others, it constitutes a Patidesaniya (confessional offense). The Daśabhāṇavāra-vinaya (Ten Recitations Vinaya) and the Mahāvastu (Great Story) say that if a Dānapati (donor) transfers property offered to the Pravāraṇā Sangha (Sangha observing the end of the rainy season retreat) to another Pravāraṇā Sangha, then the property should be returned to the original Sangha. If a Bhikkhu does this, he commits a Dukkaṭa offense. If it is not returned to the original Sangha, then according to the value of the property, it constitutes a major offense. Even transferring just one item constitutes a major offense. According to this principle, if it has been determined that property belongs to a certain Sangha, then transferring it to others constitutes a major offense. In situations where there is no offense, if one does not know, or has already agreed but later changes his mind, or has agreed to bad advice but later gives good advice, these do not constitute an offense.
Sifenlü Shanfan Buque Xingshi Chao (Commentary on the Four-Part Vinaya, Eliminating the Complex and Supplementing the Deficient), Scroll Middle (End of Two)
Sifenlü Shanfan Buque Xingshi Chao (Commentary on the Four-Part Vinaya, Eliminating the Complex and Supplementing the Deficient), Scroll Middle (Part Three)
One of the ninety minor offenses of false speech. This precept is easily violated by many people, mainly because the karmic force of false speech has accumulated for a long time, leaving many seeds in consciousness, so once encountering external circumstances, it is easy to fabricate facts. They do not think about the initial motivation, but only hope to achieve the final goal. They regard this stable life as the most important, thinking that death will certainly not reject karmic force, which is truly lamentable! In addition, there is no fixed object for committing the offense, and the key is the arising of thoughts. As long as it violates the true thoughts of the mind, regardless of whether the external conditions are true or false, one will fall into the precept of false speech. The six conditions that constitute false speech are: first, the object is a person, without distinguishing between ordained and lay; second, thinking that the other person is a person; third, the words spoken do not match one's own thoughts; fourth, knowing that the words spoken do not match one's thoughts; fifth, the words are finished; sixth, the other person understands. The Mahāvastu compares false speech, divisive speech, and harsh speech with each other, listing four situations: first, false speech but not divisive speech and harsh speech. For example, conveying someone's words to another person, because it is not true, it is false speech; because there is no intention to cause discord, it is not divisive speech; because it is spoken in gentle language, it is not harsh speech. The remaining situations can be inferred by analogy. The Tattvasiddhi Śāstra (Establishment of Truth Treatise) says that there are three types of verbal karma, which may be combined or separated, but frivolous speech will certainly not be separated from the other two. The Good Beings Sutra says that someone may simultaneously create two, three, four, or even eight karmas in the ten paths of karma, but it is impossible to create ten karmas simultaneously, because greed and hatred cannot
得一時故。其餘八事六處遣使自為二事。一淫他妻。二謂無業道。四分五分。因法師比丘常好論義。以是為非。以非為是。餘人問故。答云。我實知非恥墮負處。僧中妄語罪重百羅漢前。多雲。不妄語法者。若說法義論傳語。一切是非莫自稱為是。常令推寄有本則無過也。不爾斧在口中。律云。見聞觸知違想。說乃至所見異所忍異所想異皆是妄語。又有三時前後知是妄語吉羅。正口言妄者墮。若僧說戒時。三問憶念罪而不說吉羅。善生若有疑心無疑心。若見聞覺知若問不問。異本音者是名妄語。若言不大見聞亦犯。若破相說無覆藏說非犯。若異音說前人不解。若顛倒語。若發大聲不了語。若有所說前人不解並犯。僧祇屠兒等逐畜生走。問言見不不得妄語。不得示處。應令看指申等(應方便引接令畜生遠去)。十誦若語高姓人。云是下姓人者犯墮。若語兩眼人。云汝一眼得妄語提。又輕惱比丘故提。若語一眼人。云汝是瞎眼人得輕惱他墮。四分不犯中。但稱想說故不犯。文如注戒本中。罵戒二。智論一人生國中皆共作因緣。謂內法與外法為因緣。如惡口業故地生荊棘。諂曲心故地則高下不平。慳貪多故水旱不調地生砂礫。不作上諸惡者地則平正。如彌勒佛時。人行十善地多珍寶。律云。佛言。凡有所說當說善語。不應惡
【現代漢語翻譯】 現代漢語譯本 因為一時的緣故。其餘八事六處，派遣使者自己處理兩件事：一是姦淫他人之妻，二是說沒有行業之道。四分律和五分律中記載，因為法師比丘常常喜歡辯論義理，把是說成非，把非說成是。有人問他緣故，他回答說：『我確實知道（這樣做）是不光彩的，會墮入失敗的境地。』在僧團中妄語的罪過，比在一百個羅漢面前（犯錯）還要嚴重。多數人說，不妄語的方法是，如果說法義、論述傳語，一切是非都不要自己認為是正確的，常常讓人推究寄託于有根據的地方，這樣就沒有過失。不然的話，斧頭就在口中（比喻妄語的危害）。律中說，見、聞、觸、知，違背了（實際情況的）想法而說，乃至所見不同、所忍不同、所想不同，都是妄語。又有三種情況，事前事後知道是妄語，犯吉羅罪。真正用口說妄語的，墮罪。如果在僧團說戒時，三次問是否憶念起罪過，而不說，犯吉羅罪。《善生經》中說，如果有疑心、沒有疑心，如果見聞覺知，如果問或不問，（說了）與原本聲音不同的，這叫做妄語。如果說沒有大大地見聞，也犯戒。如果破壞了（事物的）真相而說，沒有覆蓋隱藏地說，不犯戒。如果用不同的聲音說，前面的人不理解，如果顛倒著說，如果發出很大的聲音，說不清楚，如果說了什麼前面的人不理解，都犯戒。《僧祇律》中說，屠夫等人追趕畜生跑，（有人）問說看見沒有，不得妄語，不得指示（畜生）所在的地方，應該讓人看（其他）方向，伸出手等（應該方便引導，讓畜生遠離）。《十誦律》中說，如果對高姓的人說，你是下姓的人，犯墮罪。如果對兩眼健全的人說，你是一隻眼，得妄語提罪。又因為輕慢惱怒比丘的緣故，提罪。如果對一隻眼的人說，你是瞎眼人，得輕慢惱怒他，墮罪。《四分律》中不犯戒的情況是，只是稱量著想而說，所以不犯戒。文字如同註釋戒本中。罵戒二。《智論》中說，人生在國家中，都共同造作因緣，就是內法與外法互為因緣。如惡口業的緣故，地上生長荊棘；諂曲心的緣故，地就高低不平；慳貪多的緣故，水旱不調，地上生長砂礫。不作以上各種惡業的，地就平正。如彌勒佛時代，人們奉行十善，地上多珍寶。《律》中說，佛說，凡是所說的，應當說善語，不應該（說）惡語。 English version Due to a temporary cause. Regarding the remaining eight matters and six locations, send messengers to handle two matters themselves: first, adultery with another's wife; second, claiming there is no path of livelihood. In the Four-Part Vinaya and Five-Part Vinaya, it is recorded that because Dharma master Bhikshus often like to debate doctrines, they call right wrong and wrong right. When someone asks the reason, they reply: 'I truly know that (doing so) is disgraceful and will lead to failure.' Lying in the Sangha is a sin more serious than making a mistake in front of a hundred Arhats. Most say that the way not to lie is that if discussing Dharma teachings, arguments, or passing on words, do not consider everything right according to oneself. Always have people investigate and rely on a basis, then there will be no fault. Otherwise, the axe is in the mouth (a metaphor for the harm of lying). The Vinaya says that seeing, hearing, touching, and knowing, contradicting one's thoughts (of the actual situation) and speaking, even if what is seen is different, what is tolerated is different, and what is thought is different, all are lies. There are also three situations where one knows before and after that it is a lie, committing a Gilaka offense. Truly speaking a lie with the mouth incurs a Patayantika offense. If, when the Sangha recites the precepts, one is asked three times whether one remembers the offense and does not speak, one commits a Gilaka offense. The Shan Sheng Jing says that whether there is doubt or no doubt, whether seeing, hearing, or knowing, whether asking or not asking, (speaking) with a different sound from the original is called a lie. If one says one has not greatly seen or heard, one also violates the precept. If one destroys the true appearance (of things) and speaks, speaking without covering up, one does not violate the precept. If one speaks in a different voice and the person in front does not understand, if one speaks in reverse, if one speaks in a loud voice and is not clear, if one says something and the person in front does not understand, all violate the precept. The Sengqi Vinaya says that butchers and others chase after livestock, and (someone) asks if they have seen them. One must not lie and must not indicate the location (of the livestock). One should have people look in (other) directions, extend their hands, etc. (One should conveniently guide the livestock away). The Ten Recitation Vinaya says that if one tells a person of high status that they are of low status, one commits a Patayantika offense. If one tells a person with two good eyes that they have one eye, one incurs a lying Thullaccaya offense. Also, because of slighting and angering a Bhikshu, a Thullaccaya offense. If one tells a one-eyed person that they are blind, one incurs slighting and angering them, a Patayantika offense. In the Four-Part Vinaya, one does not violate the precept if one speaks only after weighing and thinking. The text is as in the commentary on the Pratimoksha. The second of the cursing precepts. The Mahaprajnaparamita Shastra says that when people are born in a country, they all jointly create causes and conditions, that is, internal Dharma and external Dharma are causes and conditions for each other. For example, due to the karma of harsh speech, thorns grow on the ground; due to a deceitful mind, the ground is uneven; due to much stinginess, water and drought are not regulated, and gravel grows on the ground. Those who do not commit the above evil karmas will have level and upright ground. As in the time of Maitreya Buddha, people practiced the ten virtues, and there were many treasures on the ground. The Vinaya says that the Buddha said that whatever is said should be good words, and one should not (speak) evil words.
【English Translation】 Due to a temporary cause. Regarding the remaining eight matters and six locations, send messengers to handle two matters themselves: first, adultery with another's wife; second, claiming there is no path of livelihood. In the Four-Part Vinaya and Five-Part Vinaya, it is recorded that because Dharma master Bhikshus often like to debate doctrines, they call right wrong and wrong right. When someone asks the reason, they reply: 'I truly know that (doing so) is disgraceful and will lead to failure.' Lying in the Sangha is a sin more serious than making a mistake in front of a hundred Arhats. Most say that the way not to lie is that if discussing Dharma teachings, arguments, or passing on words, do not consider everything right according to oneself. Always have people investigate and rely on a basis, then there will be no fault. Otherwise, the axe is in the mouth (a metaphor for the harm of lying). The Vinaya says that seeing, hearing, touching, and knowing, contradicting one's thoughts (of the actual situation) and speaking, even if what is seen is different, what is tolerated is different, and what is thought is different, all are lies. There are also three situations where one knows before and after that it is a lie, committing a Gilaka offense. Truly speaking a lie with the mouth incurs a Patayantika offense. If, when the Sangha recites the precepts, one is asked three times whether one remembers the offense and does not speak, one commits a Gilaka offense. The Shan Sheng Jing says that whether there is doubt or no doubt, whether seeing, hearing, or knowing, whether asking or not asking, (speaking) with a different sound from the original is called a lie. If one says one has not greatly seen or heard, one also violates the precept. If one destroys the true appearance (of things) and speaks, speaking without covering up, one does not violate the precept. If one speaks in a different voice and the person in front does not understand, if one speaks in reverse, if one speaks in a loud voice and is not clear, if one says something and the person in front does not understand, all violate the precept. The Sengqi Vinaya says that butchers and others chase after livestock, and (someone) asks if they have seen them. One must not lie and must not indicate the location (of the livestock). One should have people look in (other) directions, extend their hands, etc. (One should conveniently guide the livestock away). The Ten Recitation Vinaya says that if one tells a person of high status that they are of low status, one commits a Patayantika offense. If one tells a person with two good eyes that they have one eye, one incurs a lying Thullaccaya offense. Also, because of slighting and angering a Bhikshu, a Thullaccaya offense. If one tells a one-eyed person that they are blind, one incurs slighting and angering them, a Patayantika offense. In the Four-Part Vinaya, one does not violate the precept if one speaks only after weighing and thinking. The text is as in the commentary on the Pratimoksha. The second of the cursing precepts. The Mahaprajnaparamita Shastra says that when people are born in a country, they all jointly create causes and conditions, that is, internal Dharma and external Dharma are causes and conditions for each other. For example, due to the karma of harsh speech, thorns grow on the ground; due to a deceitful mind, the ground is uneven; due to much stinginess, water and drought are not regulated, and gravel grows on the ground. Those who do not commit the above evil karmas will have level and upright ground. As in the time of Maitreya Buddha, people practiced the ten virtues, and there were many treasures on the ground. The Vinaya says that the Buddha said that whatever is said should be good words, and one should not (speak) evil words.
語便自熱惱。乃至畜生聞毀慚愧。況於人也。六緣。一是比丘。十誦五分。毀下四眾皆吉羅。二自出毀訾。伽論傳他語。為他罵皆吉。三知是毀訾。四作折辱彼意。五言了。六聞知。十誦六諍本者。瞋恨．惡性．貪嫉．諂曲．無慚愧．邪見。四分惡法種類毀訾者六品。言卑姓家生業行亦卑。伎術工巧亦卑。若言汝是犯過人(依實亦犯)。汝多結使人。若盲若禿瞎人。有三行罵法。初面罵者。言汝是除糞家生等。二喻罵者。汝似除糞種等。三自比罵者。我非除糞種。乃至我非販賣殺牛羊跛躄人等皆墮。二者善法罵。亦有三種。面罵者。汝是阿練若乃至坐禪人。餘二罵例知。了了說者皆吉。僧祇云。若以上惡法。毀余比丘及父母。言汝父母是者得提。汝和尚阇梨是偷蘭。汝同友是越毗尼。余有中下惡法行罵。父母和尚同友等。並遞減一等。面比罵外更加。是中有如是人亦犯(謂小姓比丘與大姓者共住。云此中有小姓比丘)。又云地有金藏。好令人斗諍。律中迦葉舉造房僧過。即日出城宿。佛訶但舉非人等余類。不舉迦葉。以護人心故。不犯中。相利故說。為法故說。為律故說。為教授故說。為親友故說(上皆內無嫌恨慈濟故示惡語)。或戲笑(但犯吉羅)。或因語次失口。或獨處說。或誤說皆不犯。十誦有比丘說他罪。諸
比丘知是人身業不凈。能於四重飲酒殺草非時食妄語作者。應語莫瞋諍相言也。兩舌戒三。具六緣。一是比丘。二說鄙惡事。三傳於彼此。四分離意。五言了。六聞知。律云。兩舌者。彼此斗亂令他破也。僧祇以惡法告言。某甲說汝是。無有上中下法。欲令他離向已若彼離不離皆墮。多論說已更說墮。若不傳彼此語。但兩邊說令離散者一切吉。律不犯者。破惡知識惡伴黨和尚同師親友。于僧塔廟作無義利。破如是一切無犯。共女人宿戒四。五緣成。一是人女。二室相成。三共同宿。四知同宿。五隨轉墮。律中女者人女有智命根未斷。室有四種。一四周障上有覆(即同在一堂內。中有隔者。準論不合)。二前敞無壁(即長行房檐下。兩頭有障)。三雖覆而不遍(即周匝同一院門。上通覆開中央)。四雖覆遍而有開處(謂通覆障。上少開明孔)。此等四室比丘與女人同宿。或女人後至。或比丘后至。或二人俱至。若亞臥。隨脅轉側一一波逸提。若與畜生(準僧祇。大母畜生亦犯墮)。若人黃門二根人宿一切吉羅。比丘晝日臥。女人立者吉(女人若坐犯屏墮)。十誦乃至羅漢不與女人同宿。如熟飲食人之所欲。女人慾男亦爾。此律以羅漢為緣起。尚被淫惱。余凡何須拒抗。多論善見。若都集堂同障內。設使堂中有諸小房。房
【現代漢語翻譯】 現代漢語譯本 比丘應當知道，如果有人以不清凈的身業，犯了四重禁戒，例如飲酒、殺生、毀壞草木、非時進食、說妄語等，應當勸誡他，不要嗔怒爭鬥，要互相勸告。兩舌戒（離間語）需要具備六個條件：一是比丘；二是說了令人厭惡的事情；三是傳給彼此雙方；四是具有分離的意圖；五是言語表達清楚；六是對方聽懂了。律中說，兩舌就是使彼此爭鬥，使他人關係破裂。根據《僧祇律》，如果用惡法告訴別人：『某甲說你沒有上等、中等、下等的功德』，想要使他離開（原來的對象）而傾向自己，無論對方是否因此而分離，都犯墮罪。《多論》說，說了之後又再說，就犯墮罪。如果只是在兩邊說，使他們離散，而不傳遞彼此的話，一切都算吉祥。律中不犯戒的情況包括：破壞惡知識、惡伴黨、和尚、同師、親友，或者在僧團、佛塔、寺廟中做沒有意義的事情，破壞這些都不會犯戒。 與女人同宿的戒律需要具備五個條件：一是人類的女子；二是房間具備條件；三是共同住宿；四是知道是共同住宿；五是隨著身體的轉動而犯墮罪。律中說的『女人』，是指有智慧、有生命、命根未斷的人類女子。房間有四種情況：一是四周有遮擋，上面有覆蓋（即在同一個大堂內，中間有隔斷，根據論的說法，不符合條件）；二是前面敞開沒有墻壁（即長長的房屋屋檐下，兩頭有遮擋）；三是雖然有覆蓋但不完整（即四周是同一個院子的門，上面覆蓋但中間是開放的）；四是雖然覆蓋完整但有開口的地方（指覆蓋完整，但上面有少許透光的孔洞）。在這些情況下，比丘與女人同宿，或者女人後到，或者比丘後到，或者兩人同時到達，如果身體互相靠近，隨著身體的轉動，每一次轉動都犯波逸提罪。如果與畜生（根據《僧祇律》，與母畜生同宿也犯墮罪），如果與人妖、雙性人同宿，一切都只犯吉羅罪。比丘白天睡覺，女人站立則不犯戒（女人如果坐著就犯屏墮罪）。《十誦律》說，即使是阿羅漢也不與女人同宿，就像熟食一樣，是人所貪求的，淫慾也是如此。這條戒律以阿羅漢為緣起，尚且會被淫慾所困擾，何況其餘凡夫，更需要拒絕抗拒。根據《多論》和《善見律》，如果都在同一個大堂內，即使大堂中有許多小房間，房間...
【English Translation】 English version A Bhikshu (Buddhist monk) should know that if a person's bodily actions are impure, and they commit the four grave offenses, such as drinking alcohol, killing living beings, harming plants, eating at improper times, and lying, they should be admonished. There should be no anger or contention, but mutual advice. The precept against tale-bearing (divisive speech) requires six conditions: first, a Bhikshu; second, speaking of unpleasant matters; third, conveying them to both parties; fourth, having the intention to cause separation; fifth, clear expression of the words; sixth, the other party understanding. The Vinaya (monastic code) states that tale-bearing is causing strife between parties, leading to the breaking of relationships. According to the Sanghika Vinaya, if one uses evil means to tell someone, 'So-and-so says you have no superior, middling, or inferior qualities,' intending to make them turn away (from their original object) and incline towards oneself, whether the other party separates or not, it is a Dukkaṭa (offense). The Samantapasadika says that speaking again after having spoken is a Dukkaṭa. If one only speaks on both sides, causing them to scatter, without conveying each other's words, all is well. Situations where the Vinaya is not violated include: breaking up bad friendships, evil companions, preceptors, fellow teachers, relatives, or doing things that are meaningless in Sanghas (monastic communities), stupas (relic mounds), or temples. Breaking up such things is not an offense. The precept against sleeping with a woman requires five conditions: first, a human female; second, the room meeting the requirements; third, cohabitation; fourth, knowing it is cohabitation; fifth, incurring a Dukkaṭa (offense) with each movement of the body. The 'woman' in the Vinaya refers to a human female with intelligence, life, and an unbroken life-force. There are four types of rooms: first, surrounded by barriers and covered above (i.e., in the same hall, with partitions in between; according to the commentaries, this does not meet the conditions); second, open in the front without walls (i.e., under the eaves of a long house, with barriers at both ends); third, covered but not completely (i.e., the same courtyard with a gate, covered above but open in the middle); fourth, covered completely but with openings (i.e., completely covered with barriers, but with small openings for light). In these situations, if a Bhikshu sleeps with a woman, whether the woman arrives later, or the Bhikshu arrives later, or both arrive at the same time, if the bodies are close, with each movement of the body, a Pacittiya (offense) is incurred. If it is with an animal (according to the Sanghika Vinaya, sleeping with a female animal is also a Dukkaṭa), if it is with a hermaphrodite or a person with two sets of genitals, all are only Dukkaṭa offenses. If a Bhikshu sleeps during the day and the woman is standing, there is no offense (if the woman is sitting, a Parajika (defeat) offense is incurred). The Dasa-bhikkhu-vinaya says that even an Arhat (enlightened being) does not sleep with a woman, just as cooked food is desired by people, so is lust. This precept uses the Arhat as an example, who is still troubled by lust, how much more so ordinary beings, who need to resist and reject it. According to the Samantapasadika and the Sudassana Vinaya, if all are in the same hall, even if there are many small rooms in the hall, the rooms...
雖各別以堂同故猶是一房。若多房共一戶亦犯墮(即並部平頭率多同戶房)。覆者乃至衣縵作屋。壁者乃至高一肘半共宿皆犯。若大屋相接。乃至一由旬同一戶出入皆犯。所對境者乃至同行等戒。皆謂女人能受淫者。余石女小女等但犯吉。十誦若在室中通夜坐者不犯。必應多人共處有明不睡者。僧祇一房別戶有隔無犯。若佛生日轉法輪日。乃至大會通夜說法。若露地風雨寒雪。當入屋內正身坐。若老病不能坐者。當施障隔。不得用疏物。高齊肩腋下至地。不得容貓子過。若道行入村宿。當別房別隔。若無屋者乃至如前作(皆謂以衣服被。從房堂內壁直當門中央。隔出至舍前檐。令與兩頭相當。是為二室不但簾床也)。若無隔者。女人可信。應語女言。汝先眠我坐。比丘欲眠語令起。我欲眠汝莫眠。汝若眠者汝無福德(準如諸部男子自伴)。多論與十女人宿十墮。隨一一起更臥。隨一一轉各各得十墮。若白衣舍。與女人並房不閉戶吉羅。五分同覆異隔。若大會說法若母姊妹近親患者。有知男子自伴。不臥者不犯。律不犯中。若先不知室內有女宿。若屋有覆無障。或盡覆半障。或盡覆少障。或盡障不覆。或盡障半覆。或盡障少覆。或半覆半障。或少覆少障。或不覆不障露地不犯。若此室中。若行若坐不犯。若病臥被縛命梵
【現代漢語翻譯】 現代漢語譯本： 即使他們各自在不同的廳堂，如果他們屬於同一個家族，仍然算作同一房間。如果多個房間共用一個戶（即並部、平頭等，通常多個家庭共用一個戶），也會犯墮（一種戒律上的罪過）。『覆』指的是甚至用衣服或床幔來做遮蔽；『壁』指的是甚至用高一肘半的墻壁隔開，然後一起睡覺，都會犯墮。如果大的房屋相連，甚至長達一由旬（約16公里），但屬於同一戶，出入相通，也會犯墮。所針對的對象，甚至是同行等持戒律的人，都指的是能夠接受性行為的女人。對於石女（無法進行性行為的女性）或小女孩等，只犯吉羅（一種較輕的罪過）。《十誦律》中說，如果在房間里通宵坐著，不犯墮。必須是多人共處，有清醒的人不睡覺。僧祇律中說，一間房如果分屬不同的戶，有隔斷，就不犯墮。如果在佛誕日、轉法輪日，乃至大型法會通宵說法，或者在露天場所遇到風雨寒雪，應當進入屋內端身正坐。如果年老或生病不能坐，應當設定遮擋，但不得使用稀疏的物品，高度齊肩腋下至地面，不得容貓通過。如果在路上進入村莊住宿，應當分房隔離。如果沒有房屋，甚至可以像前面所說的那樣做（都是指用衣服被子，從房堂內的墻壁直接對著門中央，隔斷到房屋前檐，使兩頭對齊，這才是兩個房間，不僅僅是簾子或床）。如果沒有隔斷，女人是可以信任的，應當告訴女人說：『你先睡，我坐著。』比丘想要睡覺時，告訴她起來，說：『我想要睡覺，你不要睡。你如果睡著了，你沒有福德。』（參照各部律中男子互相陪伴的情況）。《多論》中說，與十個女人同宿，犯十個墮。隨著其中一個起身或翻身，就各自得到十個墮。如果在白衣（在家居士）的家中，與女人同房但不關門，犯吉羅。《五分律》中說，同在一個屋檐下，但有隔斷，就不犯墮。如果是在大型法會說法，或者母親、姐妹等近親生病，有知事的男子陪伴，不臥倒，就不犯墮。律中不犯墮的情況包括：如果事先不知道室內有女人住宿；如果房屋有屋頂但沒有遮擋，或者完全遮擋一半，或者完全遮擋少量，或者完全遮擋但沒有屋頂，或者完全遮擋但屋頂只遮擋一半，或者完全遮擋但屋頂只遮擋少量，或者屋頂遮擋一半，遮擋也一半，或者屋頂遮擋少量，遮擋也少量，或者沒有屋頂也沒有遮擋，在露天場所，不犯墮。如果在這個房間里，或行走或坐著，不犯墮。如果生病臥床，被捆綁，性命受到威脅，或者被梵天...
【English Translation】 English version: Even if they are in separate halls, if they belong to the same family, it is still considered the same room. If multiple rooms share one household (i.e., Bingbu, Pingtou, etc., usually multiple families sharing one household), it also constitutes a duo (a type of disciplinary offense). 'Covering' refers to even using clothes or curtains as a partition; 'wall' refers to even using a wall one and a half zhou high to separate, and then sleeping together, all constitute a duo. If large houses are connected, even up to one yojana (about 16 kilometers) long, but belong to the same household and have interconnected entrances and exits, it also constitutes a duo. The objects in question, even those who uphold the same precepts, all refer to women who are capable of engaging in sexual activity. For sterile women or young girls, only a jiluo (a lighter offense) is committed. The Ten Recitation Vinaya states that if one sits in a room all night, no duo is committed. It must be a situation where many people are together, and there are sober people who do not sleep. The Sanghika Vinaya states that if a room belongs to different households and has a partition, no offense is committed. If it is on the Buddha's birthday, the day of the turning of the Dharma wheel, or even a large Dharma assembly with Dharma talks all night, or if there is wind, rain, cold, or snow in an open area, one should enter the house and sit upright. If one is old or sick and cannot sit, one should set up a screen, but one must not use sparse materials, the height should be from shoulder to armpit down to the ground, and it must not allow a cat to pass through. If one enters a village on the road and stays overnight, one should separate rooms. If there is no house, one can even do as mentioned before (all refer to using clothes and bedding, directly from the wall inside the hall to the center of the door, partitioning to the front eaves of the house, so that the two ends are aligned, this is two rooms, not just curtains or beds). If there is no partition, the woman can be trusted, and one should tell the woman: 'You sleep first, I will sit.' When the bhikkhu wants to sleep, tell her to get up, saying: 'I want to sleep, do not sleep. If you fall asleep, you will have no merit.' (Refer to the situation where men accompany each other in various vinayas). The Mahavibhasa states that sleeping with ten women constitutes ten duos. As each one gets up or turns over, each one receives ten duos. If it is in the house of a layperson, and one shares a room with a woman but does not close the door, a jiluo is committed. The Five-Part Vinaya states that being under the same roof but with a partition does not constitute a duo. If it is a large Dharma assembly, or if a mother, sister, or other close relative is sick, and there is a knowledgeable man accompanying, and one does not lie down, no offense is committed. Situations in the vinaya where no offense is committed include: if one did not know beforehand that there was a woman staying in the room; if the house has a roof but no partition, or is completely covered but half partitioned, or completely covered but sparsely partitioned, or completely partitioned but has no roof, or completely partitioned but the roof only covers half, or completely partitioned but the roof only covers a small amount, or the roof covers half and the partition is also half, or the roof covers a small amount and the partition is also small, or there is no roof and no partition, in an open area, no offense is committed. If one walks or sits in this room, no offense is committed. If one is sick in bed, bound, life is threatened, or by Brahma...
等難並不犯。共未受具人宿過限戒五。五緣成。一未受具人男女余義如別。伽論云。已二夜共沙彌宿。第三夜共女人宿得二提。二三四緣同前戒。五過三夜犯。律云。共宿至三夜。明相未出應起避去(準此不去吉羅)。至第四宿。若自去若使彼去。善見至第三明相未出不避者。亦不犯(謂不犯提)第四宿。初夜隨脅著結墮。十誦若通夜坐。若病得與沙彌過限宿。病人臥者開。余不病比丘不應臥。母論至第三宿無去處者。比丘不應臥。結加趺坐至明相現。至第四宿又無去處。明相欲現時。遣去若自去(準此必須第四宿離之若初夜即坐者不成開)。五分與同宿不犯者。常坐不臥。若互半臥(非謂護明相。皆四夜通夜不臥開)。僧祇至第四宿。因大會道行等緣。如前戒張障幔。不者過三夜犯。犯竟若未懺悔。復共宿者。轉長罪無二夜開。悔過已當別房宿更得二夜。多論有四句。或人一室異。或室一人異。或人室俱一俱異皆墮。律中與畜生男過限宿吉。開緣同上。與未具人同誦戒六。五緣。一是佛說法。二字句味。三未受具人。四齊聲同誦。五說言了即犯。律中法者。佛所說。聲聞所說。仙人諸天所說。若口授若書授說了了犯墮。若師不教言。我說竟汝可說者師吉羅。僧祇若聲聞弟子餘人等說。為佛印可者犯墮(決四分不了文
【現代漢語翻譯】 現代漢語譯本 與未受具戒者同住的戒律，如果超過限制的天數，則會犯戒。對於未受具戒的人，男女之間的其他規定與之前的戒律相同。《薩婆多毗尼毗婆沙》中說，如果已經與沙彌（śrāmaṇera，意為小沙彌）同住兩夜，第三夜與女人同住，則會犯兩次提舍尼罪（pratideśanīya，一種懺悔罪）。第二、三、四種情況與之前的戒律相同。第五種情況是超過三夜就會犯戒。《根本說一切有部毗奈耶》中說，如果同住到第三夜，在天亮之前應該起身離開（按照這個說法，如果不離開，則會犯惡作罪（duḥkṛta，一種輕罪））。到了第四夜，無論是自己離開還是讓對方離開。《善見律毗婆沙》中說，即使到了第三天黎明時分沒有避開，也不算犯戒（指不犯提舍尼罪），但到了第四夜，如果最初的夜晚身體接觸，就會犯墮罪（pārayāntika，一種重罪）。《十誦律》中說，如果整夜打坐，或者生病，可以與沙彌一起超過限制的天數。病人躺臥的情況可以開許，但其他沒有生病的比丘不應該躺臥。《摩訶僧祇律》中說，如果到了第三夜沒有去處，比丘不應該躺臥，應該結跏趺坐直到天亮。到了第四夜仍然沒有去處，在天亮即將到來時，應該讓對方離開或者自己離開（按照這個說法，必須在第四夜離開，如果第一夜就開始打坐，則不屬於開許的情況）。《五分律》中說，與同住者不犯戒的情況是，一直坐著不躺臥，或者互相半躺著（不是爲了保護黎明時分，而是指四夜都整夜不躺臥的情況可以開許）。《僧祇律》中說，到了第四夜，因為有大會或者道路行走等原因，可以像之前的戒律一樣張設帷幔，否則超過三夜就會犯戒。犯戒之後，如果沒有懺悔，再次同住，罪過會越來越長，沒有兩夜的開許。懺悔之後，應該在不同的房間居住，才能再次獲得兩夜的開許。《多論》中有四種情況：或者人同室不同，或者室同人不同，或者人室都相同，或者人室都不同，都會犯墮罪。律中與畜生或男人同住超過限制的天數會犯惡作罪。開許的情況與上述相同。 與未受具戒的人一起背誦戒律有六種情況，需要滿足五個條件：一是佛陀說法，二是字句和意義，三是未受具戒的人，四是齊聲同誦，五是說完就犯戒。律中所謂的法，是指佛陀所說、聲聞（śrāvaka，意為佛陀的弟子）所說、仙人或諸天所說，無論是口頭傳授還是書面傳授，只要說完就犯墮罪。如果老師沒有教導說：『我說完之後你再說』，老師會犯惡作罪。《僧祇律》中說，如果聲聞弟子或其他人等所說，被佛陀認可，也會犯墮罪（判斷四分律的未了之文）。
【English Translation】 English version The precept regarding staying overnight with someone who has not received full ordination: violating this precept occurs if the limit of nights is exceeded. For those who have not received full ordination, the regulations concerning men and women are as previously stated. The Sarvastivada Vinaya Vibhasha states that if one has already stayed two nights with a śrāmaṇera (novice monk), and on the third night stays with a woman, two offenses of pratideśanīya (a confessional offense) are incurred. The second, third, and fourth conditions are the same as the previous precept. The fifth condition is that an offense is incurred if more than three nights are spent. The Mūlasarvāstivāda Vinaya states that if staying together until the third night, one should rise and leave before dawn (according to this, not leaving incurs a duḥkṛta offense, a minor transgression). On the fourth night, whether one leaves oneself or causes the other to leave. The Samantapāsādikā states that even if one does not avoid it until the dawn of the third day, there is no offense (meaning no pratideśanīya offense), but on the fourth night, if there is physical contact during the initial part of the night, a pārayāntika offense (a grave offense resulting in expulsion) is incurred. The Daśabhāṇavāra Vinaya states that if one sits in meditation throughout the night, or is ill, it is permissible to stay overnight with a śrāmaṇera beyond the limit. Lying down is permitted for the sick, but other monks who are not sick should not lie down. The Mahāsaṃghika Vinaya states that if there is nowhere to go on the third night, the monk should not lie down but should sit in the lotus position until dawn. If there is still nowhere to go on the fourth night, one should send the other away or leave oneself as dawn approaches (according to this, one must leave on the fourth night; if one begins sitting in meditation from the first night, it does not qualify as an exception). The Five-Part Vinaya states that there is no offense for those staying together if they remain seated and do not lie down, or if they recline partially (this refers to the allowance for staying awake all four nights, not just protecting the dawn). The Saṃghika Vinaya states that on the fourth night, due to circumstances such as a large gathering or traveling, one may erect a screen as in the previous precept; otherwise, an offense is incurred after three nights. After committing the offense, if one has not confessed and stays together again, the offense grows longer, and there is no allowance for two nights. After confessing, one should stay in a separate room to regain the allowance for two nights. The Tattvasiddhi Śāstra states that there are four situations: either the people are different in the same room, or the room is the same with different people, or both the people and the room are the same, or both are different; in all cases, a pārayāntika offense is incurred. The Vinaya states that staying overnight with an animal or a man beyond the limit incurs a duḥkṛta offense. The exceptions are the same as above. Regarding reciting the precepts together with someone who has not received full ordination, there are six situations requiring five conditions: first, the Buddha speaks the Dharma; second, the words, phrases, and meaning; third, the person has not received full ordination; fourth, reciting together in unison; fifth, the offense is incurred as soon as it is spoken. In the Vinaya, 'Dharma' refers to what is spoken by the Buddha, spoken by the śrāvaka (disciples of the Buddha), spoken by immortals or devas (gods); whether transmitted orally or in writing, the offense of pārayāntika is incurred as soon as it is spoken. If the teacher does not instruct, 'After I speak, you may speak,' the teacher incurs a duḥkṛta offense. The Saṃghika Vinaya states that if what is spoken by a śrāvaka disciple or others is approved by the Buddha, a pārayāntika offense is also incurred (judging the incomplete text of the Four-Part Vinaya).
)。善見一切三藏佛說者。羅漢結集者。同誦得墮。若自撰集。文字乃至俗書。非佛說故不犯。十誦隨一品一章一段各得墮。此律但云同誦。不簡文句多少。多論若二人俱經利並誦無犯。若比丘無處受法。乃至得從沙彌尼受。但求持戒德重人作證明伴。亦得從白夜受法。但不得稱阇梨如是例知。但訊息令不失威儀。律不犯者。云我說竟汝說。一人誦竟一人書。若二人同業同誦。若錯說彼此一切不犯。向非具人說粗罪戒七。多論寧破塔壞像不說他粗罪。則破法身。不問前比丘有罪無罪皆墮。七緣。一是比丘及尼。二犯初二篇罪。三知犯。四無僧法開。五向未受具說。六言詞了。七前人聞知。五分尼向白衣。說僧泛爾小小罪過皆墮。僧祇若人問言。某甲比丘。犯淫飲酒者答云。彼自當知。若已作法。人問者倒問彼言。何處聞。答云某處聞。比丘云亦某處聞。因俗女來寺六群示之。此人犯僧殘。俗女說偈云。出家已經久。宜應修梵行。童子戲不止。云何受人施。十誦云。有訶云。佛法中乃有是癡人。應答云。我家廣大種種皆有。律云。若說上二篇犯墮。下諸篇及自說己罪。若說下三眾罪。一切吉羅。又有五事。若說名字．若種姓．若衣服．若房舍．若相貌皆墮。不犯者。若不知。若粗惡不粗惡想。若白衣先已聞粗罪者一切開
【現代漢語翻譯】 現代漢語譯本 善見一切三藏佛說者（精通三藏，並認為佛所說皆為真理的人）。羅漢結集者（由阿羅漢們共同編纂經典）。共同背誦（經典）而導致（錯誤），會犯墮罪。如果自己撰寫，即使是文字乃至世俗書籍，因為不是佛所說，所以不犯（戒）。《十誦律》中，哪怕只隨口說出一品、一章、一段（錯誤），都會犯墮罪。此律只說共同背誦，不區分文句多少。《多論》說，如果兩人都精通經文，共同背誦，則不犯（戒）。 如果比丘沒有地方可以接受戒法，甚至可以從沙彌尼（女性沙彌）那裡接受。但要尋求持戒精嚴、德行高尚的人作為證明人和同伴。也可以在白天或夜晚接受戒法。但不可以稱呼沙彌尼為『阇梨』（阿阇梨，軌範師）。類似情況可以依此類推。只要注意不要失去威儀即可。律中不犯（戒）的情況是：說『我說完了，你再說』。或者一人誦讀完畢，一人書寫。如果兩人從事相同的事業，共同背誦，即使說錯了，彼此都不犯（戒）。 向非具足戒的人說粗罪戒（波羅夷、僧殘），會犯（戒）。《多論》說，寧可破壞佛塔、損毀佛像，也不要說他人的粗罪。因為（說他人粗罪）是破壞法身。不論之前的比丘是否有罪，（說者）都會犯墮罪。犯（戒）有七種因緣：一是比丘或比丘尼；二是犯了最初的兩種篇罪（波羅夷、僧殘）；三是明知（是粗罪）；四是沒有僧團的開許；五是向未受具足戒的人說；六是言辭清晰；七是對方聽懂了。 《五分律》中，比丘尼向白衣說僧團中泛泛的小小罪過，都會犯墮罪。《僧祇律》中，如果有人問：『某甲比丘，犯了淫戒、飲酒戒嗎？』回答說：『他自己應當知道。』如果已經依法處理（此事），有人問起，可以反問對方：『從哪裡聽說的？』回答說：『從某處聽說的。』比丘說：『我也是從某處聽說的。』因為有世俗女子來寺廟，六群比丘（指六群惡比丘）給她看（某比丘），說：『這個人犯了僧殘罪。』世俗女子說偈語道：『出家已經很久了，應該修習梵行。像童子一樣嬉戲不止，怎麼能接受別人的供養呢？』 《十誦律》說，有人呵斥道：『佛法中竟然有這樣愚癡的人！』應該回答說：『我家廣大，種種都有。』律中說，如果說（他人）犯了上兩種篇罪（波羅夷、僧殘），犯者會犯墮罪。如果說（他人）犯了下三種眾罪（偷蘭遮、波逸提、波羅提提舍尼），犯者會犯一切吉羅罪。又有五種情況，如果說出（他人的）名字、種姓、衣服、房舍、相貌，都會犯墮罪。 不犯（戒）的情況是：如果不知道（是粗罪），或者沒有粗惡的想法。如果白衣已經先聽說了粗罪，一切開許（不犯戒）。
【English Translation】 English version One who is well-versed in all three pitakas (Tipitaka) and believes that everything the Buddha said is true. Those assembled by Arhats (enlightened beings who have attained Nirvana). Reciting together (scriptures) and causing (errors) will incur a Dukkaṭa offense (an offense of wrong-doing). If one composes oneself, even if it is writing or secular books, because it is not what the Buddha said, it is not an offense. In the Daśabhāṇavāra Vinaya, even if one casually speaks of a chapter, a section, or a passage (incorrectly), one will incur a Dukkaṭa offense. This Vinaya only speaks of reciting together, without distinguishing the amount of text. The Mahāvibhāṣā states that if two people are proficient in the scriptures and recite together, there is no offense. If a Bhikkhu (monk) has no place to receive the Dharma, he can even receive it from a Śrāmaṇerī (female novice). However, one should seek someone who strictly observes the precepts and has noble conduct as a witness and companion. One can also receive the Dharma during the day or night. But one cannot call the Śrāmaṇerī 'Ācārya' (teacher). Similar situations can be inferred accordingly. Just be careful not to lose decorum. Situations where one does not commit an offense in the Vinaya are: saying 'I have finished speaking, you speak next.' Or one person finishes reciting and the other writes. If two people are engaged in the same activity and recite together, even if they say something wrong, neither of them commits an offense. Speaking of grave offenses (Pārājika, Saṃghādisesa) to those who are not fully ordained will incur an offense. The Mahāvibhāṣā states that it is better to destroy a pagoda or damage a Buddha image than to speak of another's grave offenses. Because (speaking of another's grave offenses) is destroying the Dharmakāya (the body of the Dharma). Regardless of whether the previous Bhikkhu is guilty or not, (the speaker) will incur a Dukkaṭa offense. There are seven conditions for committing (the offense): one is a Bhikkhu or Bhikkhunī (nun); two is committing the first two types of offenses (Pārājika, Saṃghādisesa); three is knowing (it is a grave offense); four is without the Sangha's permission; five is speaking to someone who is not fully ordained; six is clear speech; seven is that the other person understands. In the Pañcavargika Vinaya, if a Bhikkhunī speaks of trivial offenses of the Sangha to a layperson, she will incur a Dukkaṭa offense. In the Mahāsāṃghika Vinaya, if someone asks: 'Did Bhikkhu A commit the offense of sexual misconduct or drinking alcohol?' The answer is: 'He should know himself.' If the matter has already been dealt with according to the law, if someone asks, one can ask in return: 'Where did you hear it from?' The answer is: 'I heard it from such and such a place.' The Bhikkhu says: 'I also heard it from such and such a place.' Because a secular woman came to the temple, the group of six Bhikkhus (referring to the group of six evil Bhikkhus) showed her (a certain Bhikkhu) and said: 'This person has committed a Saṃghādisesa offense.' The secular woman said in verse: 'Having left home for a long time, one should cultivate Brahmacharya (celibacy). Playing around like a child, how can one accept offerings from others?' The Daśabhāṇavāra Vinaya states that someone scolded: 'How can there be such a foolish person in the Buddha-dharma!' One should answer: 'My house is vast, and has everything.' The Vinaya states that if one speaks of (another's) committing the first two types of offenses (Pārājika, Saṃghādisesa), the offender will incur a Dukkaṭa offense. If one speaks of (another's) committing the lower three types of offenses (Thullaccaya, Pācittiya, Paṭidesanīya), the offender will incur all Dukkaṭa offenses. There are also five situations where if one speaks of (another's) name, lineage, clothing, dwelling, or appearance, one will incur a Dukkaṭa offense. Situations where one does not commit an offense are: if one does not know (it is a grave offense), or does not have a malicious thought. If the layperson has already heard of the grave offense, everything is permitted (no offense is committed).
。實得道向未具者說戒八。問凡夫無聖不可得犯。聖人奉戒一制不犯。用制何為。答制聖為遮凡。若後向說即知是凡為護大妄不令有犯。豈非是要也。與女人說法過限戒九。六緣成。一是人女。二知。三不請。四無有智俗男。五言章了。六過五六語便犯。若不請者聽齊五六語。若請說若問義隨多少。五分由五六語得解故便制戒。四分五語者。色受想行識無我也。六語者。眼耳鼻舌身意無常也。不得更增一句故。僧祇中。說六句已云。使汝速盡苦得墮。律云。有智男子者。解知粗惡不粗惡事。多論有智男子解人情語可作證明。若中邊不同者不聽。必是俗人。出家不得。以事同故。正使僧集。若多女無俗男者不得說之。女謂能受淫者。若為尼說得。僧祇若盲若聾亦名無人。一盲一聾。此二當一人。若眠亦名無人。若母姊妹等亦犯。若減七歲。若過不解好惡義味。亦名無智男子。余如大疏。中含云。凡有人請問法義者。答云。欲問便問我聞已當思。律中若說不了吉羅。不犯者。若五六語。有智男子前過說。若無有智男前請應答。廣說授五戒及法。授八關齋。及說八齋法八聖道十不善法。女人問義不解廣說。若錯者一切不犯。掘地戒十。多論不掘地壞生三益。一不惱害眾生故。二止誹謗故。三為大護佛法故。若佛不制此二戒者
【現代漢語翻譯】 現代漢語譯本 實得道向未具者說戒八：問：凡夫沒有聖人的境界，不可能觸犯戒律。聖人遵守戒律，行為有節制，不會觸犯。那麼，為聖人制定戒律有什麼用呢？答：為聖人制定戒律是爲了防止凡人犯錯。如果之後向未受戒的人說戒，就知道這是爲了保護凡人，防止他們犯下大妄語等重罪。這難道不是非常重要的嗎？ 與女人說法超過限制戒九：六種情況下會構成違犯。一是對象是女人，二是明知對方是女人，三是沒有經過請求，四是沒有有智慧的俗家男子在場，五是所說內容完整，六是超過五六句話就構成違犯。如果沒有請求，允許說五六句話。如果經過請求或者回答提問，可以根據需要說多少都可以。《五分律》認為，因為五六句話足以讓人理解，所以制定了這條戒律。《四分律》認為的五句話是：色、受、想、行、識都是無我的。六句話是：眼、耳、鼻、舌、身、意都是無常的。不能再增加一句。僧祇律中，說了六句話后說：『使你迅速脫離痛苦，得以解脫。』律中說，『有智慧的男子』是指能夠分辨粗俗和不粗俗的事情。多論中說，有智慧的男子能夠理解人情世故，可以作為證明人。如果地域不同，不被允許。必須是俗家人，出家人不行，因為情況相同。即使僧眾聚集，如果有很多女人而沒有俗家男子在場，也不得說法。女人是指能夠接受淫慾的女子。如果為尼姑說法是可以的。僧祇律認為，盲人或聾人也算作無人。一個盲人和一個聾人，這兩個人算作一個人。如果有人在睡覺也算作無人。如果是母親、姐妹等親屬也會犯戒。如果年齡小於七歲，或者年齡過大不能理解好壞，也不能理解所說內容的含義，也算作沒有智慧的男子。其餘的解釋可以參考大疏。中含經中說，凡是有人請求問法，回答說：『想問就問，我聽了之後會思考。』律中如果說不清楚就會犯吉羅罪。不犯戒的情況是：如果說了五六句話，但在有智慧的男子面前說了，或者沒有有智慧的男子在場但經過請求而回答。可以廣泛地講授五戒和佛法，講授八關齋戒，以及八齋法、八聖道、十不善法。女人提問但不理解，可以廣泛地解釋。如果說錯了，一切都不算犯戒。 掘地戒十：多論認為不掘地有三種益處：一是不惱害眾生，二是阻止誹謗，三是爲了更好地守護佛法。如果佛陀不制定這兩條戒律，
【English Translation】 English version The eighth precept is speaking the precepts to those who have not yet received them. Question: Ordinary people do not have the attainment of sages and cannot violate the precepts. Sages observe the precepts and their actions are restrained, so they do not violate them. What is the use of establishing precepts for sages? Answer: Establishing precepts for sages is to prevent ordinary people from making mistakes. If the precepts are spoken to those who have not yet received them, it is known that this is to protect ordinary people and prevent them from committing serious offenses such as great lies. Isn't this very important? The ninth precept is speaking Dharma to women beyond the limit: Six conditions constitute a violation. First, the object is a woman. Second, one knows that the object is a woman. Third, there is no request. Fourth, there are no wise laymen present. Fifth, the content is complete. Sixth, exceeding five or six sentences constitutes a violation. If there is no request, it is permissible to speak five or six sentences. If there is a request or answering questions, one can speak as much as needed. The Five-Part Vinaya believes that because five or six sentences are sufficient for understanding, this precept is established. The Four-Part Vinaya considers the five sentences to be: form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are all without self. The six sentences are: eye, ear, nose, tongue, body, and mind are all impermanent. One cannot add another sentence. In the Sanghika Vinaya, after saying six sentences, it says: 'May you quickly escape suffering and attain liberation.' The Vinaya says that 'wise men' are those who can distinguish between coarse and non-coarse matters. The Mahavibhasa says that wise men can understand human affairs and can serve as witnesses. If the regions are different, it is not allowed. It must be a layman; a monk is not allowed because the situation is the same. Even if the Sangha is gathered, if there are many women and no laymen present, one must not speak Dharma. 'Women' refers to women who are capable of receiving sexual desire. It is permissible to speak Dharma to nuns. The Sanghika Vinaya considers the blind or deaf as no one present. A blind person and a deaf person are counted as one person. If someone is sleeping, it is also considered as no one present. If it is one's mother, sister, or other relatives, one will also violate the precept. If one is less than seven years old, or too old to understand good and bad, or cannot understand the meaning of what is said, one is also considered as not a wise man. For the remaining explanations, one can refer to the Mahavibhasa. The Madhyama Agama says that whenever someone requests to ask about the Dharma, one should answer: 'Ask if you want to ask; I will think after listening.' In the Vinaya, if one does not speak clearly, one will commit a dukkhata offense. Situations where one does not violate the precept are: if one speaks five or six sentences, but speaks in front of a wise man, or if there is no wise man present but one answers after being requested. One can extensively teach the Five Precepts and the Dharma, teach the Eight Precepts, as well as the Eight Precepts Dharma, the Eightfold Noble Path, and the Ten Non-Virtuous Actions. If a woman asks questions but does not understand, one can explain extensively. If one speaks incorrectly, everything is not considered a violation. The tenth precept is digging the ground: The Mahavibhasa believes that not digging the ground has three benefits: first, it does not harm sentient beings; second, it prevents slander; and third, it is for better protecting the Dharma. If the Buddha did not establish these two precepts,
。國王大臣役使比丘。由佛制故。王臣息心不復役使。得令靜緣修道發智斷惑。是名大護。五緣犯。一是生地。二作生地想。三自掘使人。四使人時不作知凈法。五傷則犯墮。戒緣為修治佛講堂。為世尊所訶制(今人多因福造罪。謂妄儌倖可悲哉)。律中地者若已掘地。經四月被雨漬還如本。若用鋤钁耒。或椎打刀刺。指掐扴傷。地上然火。但使地作地想一切皆墮。若不教言知是看是吉羅。十誦若頹墻土石底蟻封土聚。若掘吉羅。若掘泥處乃至沒膝吉羅。除為僧塔寺畫地作模。若赭土墡土生石黑砂鹽地等。一切不犯。蜀本多論云。生地不生地。生地者。謂四月及八月。是雨時地相連著。潤勢相淹。能生草木名生地。余無雨時。日炙乾燥。風吹土起義名不生地。若觸此上乾地吉羅。下侵濕地犯墮。墻根齊濕處乾土不犯。異於地故。雖被筑治。若濕相淹發起犯墮。屋上墻上生草。觸傷草犯墮。傷土吉羅。僧祇若轉石搭地。掃地曳木。驅牛馬等欲使地平。意傷如蚊腳一切犯墮。土塊一人不勝破者犯提。減一人重者得。打杙房壁損成功越。先有孔無犯。若外被雨地。傷如蚊腳提。畫地作字亦提。畫土末際無犯。若撤故屋使凈人為之。若壞壁使凈人卻泥后自得摘。若已曾被雨。使凈人摘兩三行。后自摘至基還使凈人摘。井池瀆汪
【現代漢語翻譯】 現代漢語譯本：國王的大臣役使比丘（bhiksu，佛教出家男眾）。由於佛陀的戒律，國王和大臣們息止了這種行為，不再役使比丘，使他們能夠安靜地修行，開發智慧，斷除煩惱。這被稱為『大護』。有五種情況會構成違犯：一是觸碰生地；二是認為那是生地；三是自己挖掘或指使他人挖掘；四是指使他人挖掘時，沒有告知『知凈法』；五是造成傷害，就會犯墮罪（pattaniya，一種較輕的罪）。戒律的緣起是爲了修繕佛陀的講堂，但受到了世尊的訶責（現在很多人因為追求福報反而造了罪業，這種妄想僥倖實在可悲）。 律藏中關於『地』的定義是：如果已經挖掘過的土地，經過四個月的雨水浸泡，恢復到原來的狀態，或者使用鋤頭、镢頭、犁，或者用木槌敲打、刀刺，用手指掐、折傷，在地上點火，只要認為那是土地，一切都會犯墮罪。如果不告知『知是』，『看是』，則犯吉羅罪（dukkhita，一種更輕的罪）。《十誦律》中說，如果是頹塌的墻壁、土石地基、螞蟻窩、土堆，如果挖掘，則犯吉羅罪；如果挖掘泥濘的地方，甚至沒過膝蓋，也犯吉羅罪。但爲了僧眾建造佛塔、寺廟，在地上畫線作為模子，或者處理赭土、墡土、生石、黑砂、鹽地等，一切都不算違犯。《蜀本多論》中說，有生地和非生地之分。生地是指四月和八月，是雨季，土地相連，潤澤之勢相互浸潤，能夠生長草木，稱為生地。其餘沒有雨水的時候，太陽暴曬乾燥，風吹起塵土，稱為非生地。如果觸碰這種乾燥的土地，犯吉羅罪；如果侵犯到潮濕的土地，則犯墮罪。墻根與潮濕處齊平的乾燥土地不算違犯，因為它與土地不同。即使經過修築治理，如果潮濕之勢相互浸潤，發起生長，則犯墮罪。屋頂或墻上長出草，觸碰傷害到草，犯墮罪；傷害到土，犯吉羅罪。《僧祇律》中說，如果轉動石頭碰到地面，掃地拖木頭，驅趕牛馬等想要使地面平整，如果意圖傷害，即使像蚊子腳那麼輕微，一切都犯墮罪。如果土塊一個人無法搬動，打破它則犯提舍尼罪（patidesaniya，一種需要懺悔的罪）。減少一個人，土塊仍然很重，則可以。如果敲打木樁、損壞房屋墻壁的工程，則犯偷蘭遮罪（thullaccaya，一種較重的罪）。如果先前有孔洞，則不算違犯。如果外面被雨水淋濕的土地，傷害像蚊子腳那麼輕微，則犯提舍尼罪。在地上畫字也犯提舍尼罪。畫土的邊緣不算違犯。如果拆除舊房屋，讓凈人（沒有受過比丘戒的男子）來做；如果破壞墻壁，讓凈人先涂泥，然後自己才能摘取。如果已經下過雨，讓凈人摘兩三行，然後自己摘到地基，再讓凈人摘。井、池、水溝、水洼
【English Translation】 English version: The king's ministers used to employ bhikshus (Buddhist monks). Due to the Buddha's precepts, the king and his ministers ceased this practice and no longer employed bhikshus, allowing them to quietly practice, develop wisdom, and eliminate afflictions. This is called 'Great Protection'. There are five situations that constitute an offense: first, touching living earth; second, perceiving it as living earth; third, digging oneself or instructing others to dig; fourth, when instructing others to dig, not informing them of the 'knowledge of purity'; fifth, causing harm, which constitutes a pattaniya (a minor offense). The origin of the precept was for repairing the Buddha's lecture hall, but it was rebuked by the World Honored One (now many people create sins while seeking blessings, such wishful thinking is truly lamentable). In the Vinaya (monastic code), the definition of 'earth' is: if the land has already been dug, after four months of rain soaking, it returns to its original state, or if a hoe, adze, or plow is used, or if it is struck with a mallet, stabbed with a knife, pinched with fingers, or broken, or if fire is lit on the ground, as long as it is perceived as earth, everything constitutes a pattaniya. If 'knowing is' or 'seeing is' is not informed, then a dukkhita (a lighter offense) is committed. The Sarvastivada Vinaya says that if it is a collapsed wall, a foundation of earth and stone, an ant nest, or a pile of earth, if it is dug, a dukkhita is committed; if a muddy place is dug, even up to the knees, a dukkhita is also committed. However, for the Sangha (monastic community) to build stupas (relic shrines) and temples, to draw lines on the ground as a mold, or to handle red soil, loess, raw stone, black sand, salt land, etc., none of these constitute an offense. The Shuben Abhidharma says that there is living earth and non-living earth. Living earth refers to April and August, which are rainy seasons, where the land is connected, and the moisture permeates each other, capable of growing plants, and is called living earth. The rest of the time without rain, the sun scorches it dry, and the wind blows up dust, which is called non-living earth. If this dry land is touched, a dukkhita is committed; if the wet land is invaded, a pattaniya is committed. Dry land at the same level as the wet part of the wall root does not constitute an offense, because it is different from the earth. Even if it has been built and managed, if the moisture permeates each other and initiates growth, a pattaniya is committed. If grass grows on the roof or wall, touching and harming the grass constitutes a pattaniya; harming the earth constitutes a dukkhita. The Mahasanghika Vinaya says that if a stone is turned and touches the ground, sweeping the ground and dragging wood, driving cattle and horses, etc., intending to make the ground level, if the intention is to harm, even as slight as a mosquito's foot, everything constitutes a pattaniya. If a clod of earth cannot be moved by one person, breaking it constitutes a patidesaniya (an offense requiring confession). If one person is reduced, and the clod of earth is still heavy, then it is permissible. If a stake is hammered or the construction of a house wall is damaged, a thullaccaya (a serious offense) is committed. If there was a hole beforehand, it does not constitute an offense. If the land outside is wet by rain, harming it as slightly as a mosquito's foot constitutes a patidesaniya. Drawing words on the ground also constitutes a patidesaniya. Drawing the edge of the earth does not constitute an offense. If an old house is demolished, let a layman (a man who has not taken the bhikshu vows) do it; if a wall is destroyed, let a layman apply mud first, and then one can pick it oneself. If it has already rained, let a layman pick two or three rows, and then pick it oneself to the foundation, and then let a layman pick it. Wells, ponds, ditches, puddles
水。新雨後使凈人抒。若令攪濁。若牛馬先涉后得自抒。以雨水能生地故。大小便時水手摩地犯墮。若瓶器物木磚瓦等。在露地經雨已不得自取。取犯墮。若純沙無罪。半沙者越。若死土被雨已使凈人取。盡雨沾濕際然後自取。四分若野火燒寺聽逆除中間草。若作坑塹斷。若以土滅。若逆燒除之。善見若地被燒亦名非地。若地有沙以水淘之。四分沙一分土無犯。若石上厚四寸燥土得取。若野火來近寺。為護住處故。比丘得刬草。掘土以斷火。若把火燒手擲地不犯。五分若野火來。當打楗稚唱令。余如諸部。多論使僧尼掘地。作知凈語提。若教下三眾凈人。不作知凈語吉。若三眾不為三寶利益緣。自壞土木者吉羅。五分蘭若無凈人聽。比丘以水澆地。剉草布蹋使成泥取用。僧祇覆處地得自掘(四分文中不了)。律不犯者。若語言知是看是。若曳材竹木。若籬倒扶正。若反磚石。若取牛屎。若取崩岸土若鼠壤等。若來往經行。若掃地若杖筑地。若一切不作故掘意不犯。壞生種戒十一。具緣如上。四分云。壞鬼神村者波逸提。鬼者非人是。村者一切草木是(言草木為非人所依。故具引諸部通解。恐無知者濫用)。十誦云。村者。蚊蚊蛺蝶蟻子諸蟲。以之為舍也。僧祇戒本。壞種子破鬼神村者墮(如此會通相同明鏡)。律中五
種村。謂根種．枝種．節種．覆羅種(此言雜種)．子子種等。若斫截墮炒釘杙火燒一切並提。若斷多分生草木墮。半乾半生吉羅。僧祇云。根種莖種以刀中破凈。節種者以刀破。叉摘卻牙目凈。心種者蘿勒蓼等。揉[打-丁+修]凈。子種者十七種谷脫皮凈。火凈通五種。五果中。裹核種(如棗杏之屬也)。爪甲凈。去核食。火凈合食(火凈者謂生熟二棗合核)。膚果種者火凈合食(如蓽茇桑椹梨奈之類)。若熟時。落地傷如蚊腳者名創凈。去子食。谷果種者火凈(椰于胡桃石榴之屬)。𥢶果種者(香茅蘇荏之類)。未有子揉[打-丁+修]。有子火凈。角果種者凈法如𥢶果法(大小豆等準此。蒿中含子之草應得火凈。但令相著即得凈法爾故)。又云。寺主有穀倉未凈。畏年少比丘不知戒相。先令凈人火凈訖。乃至盡來恒言舂去不犯。餘事類知。若以五生種。擲著池井水中大小便中糞掃中越。死犯提。若草中行欲令草死越。傷如蚊腳提。石上生衣衣上生毛食餅生毛使凈人知。若日曝知幹得自剝除。雨後舉木越。傷草者墮。凈人先舉比丘后佐無罪(四分中。開舉木石者。先不知著草上也)。夏中行。畏失道故。以余物系草為記。來還解者無犯。泥雨滑倒。捉草挽斷。更捉亦斷皆開。水中浮萍不得撥開。牛馬行處得無者
【現代漢語翻譯】 現代漢語譯本： 種村（Grama）：指的是根種、枝種、節種、覆羅種（Puvala，意為雜種）、子種等。如果用砍、截、墮、炒、釘、杙（一種小木樁）、火燒等方式處理一切植物，並且全部提起來，或者砍斷後有很多再生的草木，都屬於墮罪。半乾半生的吉羅（Kirata，一種草藥），僧祇律中說，根種、莖種要用刀從中破開才算乾淨；節種要用刀破開，並且叉開摘掉牙和芽才算乾淨；心種，如蘿勒、蓼等，要揉搓乾淨；子種，如十七種穀物，要脫皮才算乾淨。火凈適用於五種種子。 五果中，裹核種（如棗、杏之類），要用爪甲清理乾淨，去掉核食用。火凈可以連核一起食用（火凈指的是生熟兩種棗連核一起）。膚果種，火凈可以連皮一起食用（如蓽茇、桑葚、梨、奈之類）。如果成熟時，落地有像蚊子腳印一樣的傷痕，就叫做創凈，可以去掉子食用。谷果種，需要火凈（椰子、胡桃、石榴之類）。𥢶果種（香茅、蘇荏之類），如果沒有子，揉搓乾淨即可；有子，需要火凈。角果種，凈法如𥢶果法（大小豆等參照此法。蒿中含有子的草，應該可以用火凈，只要互相粘著就可以用凈法）。 又說，寺主有穀倉，但沒有做過凈化處理，擔心年輕比丘不懂戒律，先讓凈人進行火凈處理完畢，乃至以後一直說舂米不算犯戒。其餘事情可以類推得知。如果用五種生種，扔到池井水中、大小便中、糞掃中，都屬於越罪，死了則犯提舍尼罪。如果在草中行走，想要讓草死，屬於越罪；傷痕像蚊子腳印一樣，屬於提舍尼罪。石頭上生苔蘚，衣服上生毛，食物上生毛，要讓凈人知道。如果曬太陽知道已經幹了，可以自己剝除。雨後舉起木頭，屬於越罪；傷到草，屬於墮罪。凈人先舉起，比丘后輔助，沒有罪（《四分律》中，允許舉起木石，但事先不知道會碰到草）。夏天行走，擔心迷路，用其他東西繫在草上作為記號，回來時解開就沒有犯戒。因為泥濘下雨滑倒，抓住草拉斷，再抓住又拉斷，都允許。水中浮萍不得撥開。牛馬行走的地方可以不撥開。
【English Translation】 English version: Gramakā (Village): Refers to root seeds, branch seeds, joint seeds, Puvala seeds (mixed seeds), seed seeds, etc. If all plants are treated by cutting, chopping, dropping, frying, nailing, staking, burning, etc., and all are lifted up, or if there are many regenerated plants after being cut off, they all belong to Dukkaṭa. Kirata (a kind of herb) that is half-dry and half-raw. According to the Saṃghika Vinaya, root seeds and stem seeds must be broken in the middle with a knife to be considered clean; joint seeds must be broken with a knife, and the teeth and buds must be forked and removed to be considered clean; heart seeds, such as basil and knotweed, must be rubbed clean; seed seeds, such as seventeen kinds of grains, must be peeled to be considered clean. Fire purification is applicable to five kinds of seeds. Among the five fruits, seeds with kernels (such as dates and apricots) must be cleaned with nails and the kernels removed before eating. Fire purification allows eating with the kernels (fire purification refers to eating both raw and cooked dates with the kernels). Skin fruits can be eaten with the skin after fire purification (such as long pepper, mulberries, pears, and crabapples). If, when ripe, there are marks on the ground like mosquito footprints, it is called 'created clean,' and the seeds can be removed before eating. Grain fruits require fire purification (such as coconuts, walnuts, and pomegranates). 𥢶 fruits (such as lemongrass and perilla) can be rubbed clean if they have no seeds; if they have seeds, they require fire purification. The purification method for horned fruits is the same as for 𥢶 fruits (large and small beans are treated in the same way. Grasses containing seeds in artemisia should be able to be purified by fire, as long as they stick together, they can be purified). It is also said that if the temple master has a granary but has not done any purification treatment, fearing that young monks do not understand the precepts, he should first have the cleaners complete the fire purification, and even say that husking rice is not a violation of the precepts. Other matters can be inferred by analogy. If five kinds of raw seeds are thrown into ponds, wells, urine, feces, or garbage, it is a transgression, and if they die, it is a Patidesaniya offense. If walking in the grass and wanting to kill the grass, it is a transgression; if the marks are like mosquito footprints, it is a Patidesaniya offense. If moss grows on stones, hair grows on clothes, or hair grows on food, the cleaners must be informed. If it is known that it is dry after sun exposure, it can be peeled off by oneself. Lifting wood after rain is a transgression; harming the grass is a Dukkaṭa offense. If the cleaner lifts it first and the monk assists later, there is no offense (in the Sarvastivada Vinaya, it is allowed to lift wood and stones, but it was not known beforehand that it would touch the grass). Walking in summer, fearing getting lost, tying other things to the grass as a marker, and untying it when returning is not an offense. Slipping and falling due to muddy rain, grabbing the grass and breaking it, and grabbing it again and breaking it are all allowed. Duckweed in the water must not be pulled apart. Places where cattle and horses walk do not need to be pulled apart.
。捉土石仰擲空中。言至梵天上去。若後下時打水開得用(此叩沙門凈法)。若泥作時欲飲水者。得葉中飲。無凈人取者。得就樹上葉中飲。不得挽斷。高不及者搖取干葉。若已衰黃斷者越。華生者提。水中翻覆浮萍者越。擲岸上墮。若入水洗時。水草著身者。以水澆令入水。若斷朝菌吉羅。善見云。若須華果攀枝下使凈人知。亦得抱凈人取。律中。比丘道中行妨草者。聽以竹壓草。若石木鎮上(準前暫時)。五分凡諸草木若有。所須語凈人言。汝知是。若不解者又語言。汝看是。若不解復語。我須是。若不解復語。與我是壞地亦然(皆謂知。比丘身不得折損。口不合斫掘。方乃靜緣心凈)。若生草覆道。開路故枝折葉落。不故作不犯。十誦一時壞五種子五波逸提。此律一葉壞多種。隨多少結。乃至前戒令凈人掘。隨掘隨墮。不同僧祇取前事止方結。四分中。若五生種如柳榴之類。就地離地壞皆犯墮。非五生種。如離地槐櫰榆柏之屬。已萎者得若與地連得墮。若離地色未改者吉羅。名壞相也。不犯者。言看是知是。若斷乾枯草木。若於生草木上。曳村曳竹正籬障。若撥墼石若取牛屎。若生草覆道。以杖披遮令開。若以瓦石拄之而斷傷草木。若除經行地土。若掃經行地。若以杖筑地。而誤撥生草木斷者無犯。身口綺戒十
二。四緣。一自作身口業綺。二數惱不止。三為僧單白訶止。四更作便犯。四分云。余語者云。汝向誰說。為論何事等一切吉羅。作白已語者墮。惱他者。應來不來。應坐不坐等身綺也。余如口綺法。成論語雖是實語。以非時故即名綺語。或雖是時以隨衰惱無利益故。雖複利益以言無本義理不次。皆名綺語。即律中。為不恭敬人說法皆是。善見畏成斗僧默然者得。律云。若上座喚來不來者吉。不犯者。重聽不解前語有參錯。便言汝向誰說。為論何事。乃至我不見此罪。若欲作非法無利羯磨。不與和合喚來不來不犯。若為作非法羯磨。若不欲知教言莫來便來不犯。若一坐食。若不作餘食法食。若病喚起不起不犯。若命難梵難教莫起便起不犯。若噁心問不與說。若作非法事便語者。若小語錯誤一切不犯。嫌罵僧知事戒十三。六緣。一是羯磨所差。二知是。三如法經營。四說嫌罵法。五言詞了。六前人知聞。五分若單白白二差人惱者墮。僧差不羯磨。及餘人作此誣說口口吉羅。四分緣起白二差之。僧祇罵正拜人倩人倩人更倩人。三人俱墮。因說大魚有百頭。頭頭各異。由先為三藏好惡罵人故。四分若嫌者(面見不聞處。言有愛恚癡)。罵者反上皆墮。若不受上座言嫌罵吉羅。不犯者。實有其事。恐後悔恨語令如法發露。便言
有愛恚等。若戲錯說一切不犯。露敷僧物戒十四。六緣。一四方僧床敷。二知是。三露處。四自敷使人。五去時不自舉不教人舉。六出門便犯。五分見僧臥具在露地。以不自敷。不使人敷故而不舉亦墮。到尼寺敷尼僧臥具不舉亦提。白衣入寺。應借僧臥具受用。又俗人家會借僧臥具。食訖比丘不舉亦墮。若知事暴僧臥具在邊。若禪若眠吉。僧祇若僧床上安像比丘禮拜。手觸不舉者墮。若多人禮拜悉皆手觸。屬最後者犯墮。若春月敷床。后付囑人知捨去無犯。若行路中挽亂草坐。已去時聚已當去。多論露地敷已不囑人。遊行諸房吉。四分彼以僧物付僧知事言。我今付授汝。汝守護看。若都無人者當舉著屏處。若無屏處必知無壞。當持粗者覆好者上。若即時還應便隨雨中疾及時還應往。彼次第作如是方便應去。若不作初出門墮。若方便還悔一切吉。若二人同牀下座應收。不者墮吉。上座單提。若俱不收二俱墮。余空床踞床幾等不收。及臥具表裡一切吉羅。若露敷僧物而入房思惟吉羅。不犯者。若取僧物露敷去時。語舊住人摩摩帝經營人令知。如上方便者一切不犯。覆處敷僧物戒十五。五緣。一是僧物。二是屏處。三自使人敷。四不自舉不教人舉。五或出界或過三宿犯。律中彼應語舊住比丘言。與我牢舉。若無人不畏失當移
床。離壁高搘床腳。持枕褥臥具置里。以余粗者重覆。若恐敗壞當取臥具。置衣架上豎床而去。若不作如是出界外犯墮。若即還不久聽二宿界外第。三宿明相未出。若自至房中。若遣使語知事人。不者明相出犯墮。強敷戒十六。五緣。一他先借得安止已定。二知他先住。三作惱意。四強敷中間。五隨坐臥犯。律云。中間者。若頭邊腳邊兩脅邊。臥具者。草敷葉敷下至地敷臥氈。若知他先得而強宿者墮。十誦若為惱他故。開戶閉戶然火滅火。若唄咒愿。讀經說法。隨他不樂事作一一墮。律中不犯者。先不知若語已住。先與開間若間寬不相妨。若親舊教言但敷。我自語主。若倒地若病轉側墮上。命梵等難一切不犯。牽他出僧房戒十七。四緣。一是僧春冬房以夏房入己牽出犯吉。二先安止定。三作惱亂意。四牽出犯。律中若自作教人牽。隨所牽多少。隨出房一切墮。若牽多人出一戶多墮。一人出多戶多墮。若持他物擲著戶外。閉他戶外皆吉。僧祇牽他出時。若抱柱捉戶倚壁一一墮。若呵叱隨語一一離一一墮。若瞋蛇鼠驅出越。若云此無益物驅出無罪。十誦若喜鼾眠應起經行。不能經行應起屏處。不應惱他。五分若降伏弟子而牽出者不犯。若將不喜人來欲令自出。出不出吉羅。牽下四眾亦吉。律不犯者。無恚恨心隨次出。共宿
【現代漢語翻譯】 現代漢語譯本 床。將床腳用東西墊高，使其離開地面。把枕頭、褥子和臥具放在床上，用較粗糙的臥具多層覆蓋。如果擔心臥具損壞，應該取下臥具，放在衣架上，然後豎起床離開。如果不這樣做就出界外，則犯墮罪。如果立即返回，允許在界外停留兩夜。第三夜天亮時分（明相）未出界外，如果自己回到房中，或者派人告知知事人，否則天亮時分出界外則犯墮罪。強行鋪設臥具戒第十六，有五種情況：一、他人先借到並已安頓好。二、明知他人先住。三、有惱亂他人的意圖。四、強行在中間鋪設。五、隨其坐臥而犯戒。《律》中說，『中間』是指頭邊、腳邊、兩脅邊。『臥具』是指草墊、葉墊，下至地墊、臥氈。如果明知他人先得到臥具而強行住宿，則犯墮罪。《十誦律》說，如果爲了惱亂他人，開關門、點火熄火，或者唄唱、咒愿、讀經說法，凡是他人不樂意的事情，做一件就犯一個墮罪。《律》中不犯戒的情況：事先不知道，或者說了之後才住下。事先留出空位，或者空位寬敞不妨礙他人。如果是親友教導說『只管鋪設，我自己和主人說』。或者倒地、生病翻身落在上面。遇到性命、梵行等危難，一切不犯戒。 牽他出僧房戒第十七，有四種情況：一是僧眾的春、冬房，卻用夏房的名義據爲己有，然後將他人牽出，則犯吉罪。二是他人先安頓好。三是有惱亂他人的意圖。四是牽出則犯戒。《律》中，無論是自己做還是教唆他人牽出，都隨所牽出的多少，隨出房的一切情況而犯墮罪。如果牽出多人，出一戶則多次犯墮罪。牽出一人，出多戶則多次犯墮罪。如果拿著他人的物品扔到門外，或者關上他人的門，都只犯吉罪。《僧祇律》說，牽他人出去時，如果抱著柱子、抓住門、靠著墻壁，每一次動作都分別構成一個墮罪。如果呵斥，隨所說的話語，一句一句地分別構成一個墮罪。如果因為嗔恨蛇鼠而驅趕它們出去，不算違犯。如果認為這是無益之物而驅趕出去，則沒有罪。《十誦律》說，如果喜歡打鼾睡覺，應該起身經行。不能經行，應該起身到隱蔽的地方。不應該惱亂他人。《五分律》說，如果爲了降伏弟子而牽出他們，則不犯戒。如果將不討喜的人帶來，想讓他們自己離開，離開與否都只犯吉罪。牽下四眾也只犯吉罪。《律》中不犯戒的情況：沒有嗔恨心，按照次序出去。一起住宿。
【English Translation】 English version A bed. Prop up the legs of the bed to keep it away from the wall. Place pillows, mattresses, and bedding on it, covering it with coarser bedding in multiple layers. If you are concerned about the bedding being damaged, you should remove it and place it on a clothes rack, then stand the bed upright and leave. If you do not do this and leave the boundary, you commit a 'duhkrita' (a type of offense). If you return immediately, you are allowed to stay outside the boundary for two nights. If the 'ming xiang' (the light of dawn) has not appeared by the third night, if you return to the room yourself, or send someone to inform the 'zhi shi ren' (person in charge), otherwise, if the 'ming xiang' appears outside the boundary, you commit a 'duhkrita'. The sixteenth precept regarding forcibly spreading bedding has five conditions: 1. Another person has borrowed it first and settled down. 2. Knowing that another person lives there first. 3. Having the intention to annoy others. 4. Forcibly spreading it in the middle. 5. Committing an offense by following their sitting or lying down. The 'Vinaya' (monastic rules) says that 'in the middle' refers to the side of the head, the side of the feet, and the sides of the ribs. 'Bedding' refers to grass mats, leaf mats, down to ground mats, and sleeping felt. If you know that another person has obtained bedding first and forcibly stay, you commit a 'duhkrita'. The 'Dasa-bhana-varam' (Ten Recitations Vinaya) says that if you open or close doors, light or extinguish fires, or chant, make vows, read scriptures, or preach the Dharma in order to annoy others, you commit a 'duhkrita' for each thing you do that others dislike. The 'Vinaya' does not consider it an offense in the following situations: not knowing beforehand, or staying after speaking. Leaving space beforehand, or the space is wide and does not interfere with others. If a relative or friend teaches you to say, 'Just spread it out, I will talk to the owner myself.' Or falling to the ground, or turning over due to illness and falling on it. In the face of dangers such as life or 'brahmacharya' (celibacy), you do not commit any offense. The seventeenth precept regarding dragging another person out of the 'samgha' (monastic community) room has four conditions: 1. Taking possession of the 'samgha's' spring and winter rooms in the name of summer rooms, and then dragging others out, you commit a 'dukshita' (minor offense). 2. Another person has settled down first. 3. Having the intention to annoy others. 4. Committing an offense by dragging them out. In the 'Vinaya', whether you do it yourself or instigate others to drag them out, you commit a 'duhkrita' for as much as you drag out, and for everything that comes out of the room. If you drag out many people, you commit multiple 'duhkrita' for each household you drag them out of. If you drag out one person, you commit multiple 'duhkrita' for each household you drag them out of. If you throw another person's belongings out the door, or close their door, you only commit a 'dukshita'. The 'Samghika-vinaya' (rules of the monastic community) says that when dragging others out, if you hug a pillar, grab a door, or lean against a wall, each action constitutes a separate 'duhkrita'. If you scold, each word you say constitutes a separate 'duhkrita'. If you drive out snakes and rats out of anger, it is not a violation. If you think these are useless things and drive them out, there is no offense. The 'Dasa-bhana-varam' says that if you like to snore while sleeping, you should get up and walk around. If you cannot walk around, you should get up and go to a secluded place. You should not annoy others. The 'Vinaya-matrka' (Mother of the Vinaya) says that if you drag out disciples in order to subdue them, you do not commit an offense. If you bring someone who is not liked in order to make them leave on their own, whether they leave or not, you only commit a 'dukshita'. Dragging down the four assemblies also only commits a 'dukshita'. The 'Vinaya' does not consider it an offense in the following situations: not having anger or resentment, leaving in order. Staying together.
過限遣未受具人出。若破戒見威儀為他舉。及擯應擯因此故。有命梵難驅出一切不犯。前戒是俗處不簡凈穢。此是僧處。故簡穢也。坐脫腳床戒十八。三緣。一是重屋。二脫腳床。三在上坐臥犯。用蟲水戒十九。四緣一是蟲水。二知有蟲。三不作漉法。四隨所用犯。律云。若以草土擲蟲水中。若蟲酪漿清酪漿。若漬麥漿。若醋有蟲以澆泥草。若以草土擲中。一切皆墮。教人亦同。五分隨用蟲一一墮。律中若以草土擲水中。隨河池中魚蟲一一提。大集云。畜生身細。猶如微塵十分之一。乃至大者百千萬由延。僧祇蟲細者三重漉。猶有者捨去。若用水者日日諦視。無蟲便用。以蟲生無定。或先無今有故。五分蟲水者。漉囊所得肉眼所見。若用水蟲蟲墮。無漉囊不得半由旬行。若無者用衣角漉之。律不犯中。不知有蟲作無蟲想。若蟲大。以手動水令蟲去。若漉水灑地。若教人漉者一切不犯。覆屋過三節戒二十。四緣。一自為己。二自作使人覆。三至第三節。未竟不去見聞處。四至三節竟犯。輒教尼戒二十一。四緣。一不為僧差。二集於尼眾。三說法教誡。四言了使犯。律中僧不差說法八敬俱墮。日非吉羅。僧祇前三(在經說戒日十五日後三日)后二(去布薩日二日)。此日去者名為日非但德須具十人行又布。今但為略法如刪
補羯磨。與尼說法至日暮戒二十二。六緣。一是僧差。二尼眾來集。三教誡說法。四日暮。五知想。六說法不止犯。律中除教授。若受經誦經。若問若以餘事。乃至日暮。除尼若為余女受經至暮。一切吉羅。不犯者。教授尼至日未暮便休。除婦女已為餘人。若船濟處說法尼聽。若與賈客共行。夜說法至尼寺中。若因人請值說便聽者。一切不犯。譏教尼人戒二十三。六緣。一是僧差。二情存為法。三內心嫉忌。四說為飲食。五言了。六前人聞知。不犯者。其事實爾。為供養故。教授誦經受經。若問若戲若錯一切不犯。與非親尼衣戒二十四。四緣。一是尼。二非親。三與衣。四領受便犯。律中除貿易。若與塔佛僧者一切不犯。與非親尼作衣戒二十五。具三緣成犯。一是尼。二非親。三隨作犯。律中隨刀截多少。隨一縫一針皆墮。若復披著牽挽熨治以手摩捫。若捉角頭挽方正安揲。若緣索線一切吉羅。不犯者。與親里尼作。若佛塔僧作。若借著者浣染治還主等。獨與尼屏露坐戒二十六。四緣。一是比丘尼。二無第三人。三在屏露二處。四共坐便犯。十誦屏處相去一丈墮。丈五吉羅。二丈若過不犯。僧祇共一尼屏坐。或尼請一比丘食。一尼共比丘坐。一尼往來益食。益食去時隨一一墮。比丘爾時應起語言。我欲起。莫令彼疑作
非法。若尼去者不犯。多論比丘坐住屏覆處者。無慚愧處可作淫處。律中見聞二屏。如二不定中說。若盲而不聾。聾而不盲。若立住一切吉羅。不犯者比丘有伴。若有知人非盲聾。若行過倒地。若勢力持命梵難者。與尼期行戒二十七。五緣。一是尼。二言許共行。三無緣。四同一道。五度界犯。律不犯者。不共期。若大伴行疑恐怖處。若往彼得安隱。命梵等不犯。十誦開為尼負衣過險徑。與尼同船戒二十八。四緣。一是尼。二共期。三同乘上下。四入船犯。律中除直度船師失濟上下水者不犯。食尼嘆食戒二十九。四緣。一尼三眾嘆得食。二知。三受得。四咽咽墮。律云。讚歎者。謂阿練若乞食乃至持三衣。贊多聞法師持律坐禪。食者從已至中所得食食咽咽墮。除飲食得余䞋衣燈油吉羅。僧祇除舊檀越。乃至下食已唱等供時。更有餘比丘來。尼言更有比丘。施主言善哉者不犯。若尼言此十二頭陀者墮。若言多與好食平等與不犯。若言某甲徒眾多聞精進。當通請一眾一切犯墮。若言某甲眾主精進。為是比丘故通請二十人。一人名讚歎。餘者不犯。若有嘆食不得捨去。當展轉貿食。若比座垢穢不凈。不喜與貿者當念。此缽中食。是某甲比丘許。我當食者不犯。若言某甲尊者可常乞食者不犯。五分若先不知。臨食時言好與比丘
食者不犯。律中不犯者。若不知。若檀越先有意。若無教化想。若尼自作檀越。若檀越令尼經營。若不故教化而與食不犯。與女人期同行戒三十。具犯同尼行戒。律緣以無學為教興。尚被打幾死。何況凡夫。故云。若村內一界行者吉羅。不犯者。先不知。若不若期須往安隱命梵緣者。施一食處過受戒三十一。五緣。一施主期限一食。二知是。三重過受。四無因緣。五食便犯。律中開病者離彼村增劇也。不犯者。一宿受食病過受食。若諸居士請大德住與食。若次第請與食。若水陸道斷等不犯。展轉食戒三十二。十誦云數數食。五分同之。僧祇云處處食。總一明判云背請戒。五緣。一先受五正請。不問道俗親非親。二食境堪飽足。三無緣謂病等也。四更異主受正食。五隨咽便犯。律中請有二種。若僧次若別請也。食者飯麨乾飯(稠粥亦是)。僧祇云。初出釜畫不成字是非正食。僧祇若到俗家。言阇梨今日我家食。即名請處。若作食未熟欲往他家。應白已去不白去者。至彼得正食犯二墮。一不白請家。二是背請大同四分。又律云。病者不堪一坐食令足。施衣時者。十二月中。隨有衣食請處開背。若一日受眾多請。自受一請餘者施人言。長老我應往彼今佈施汝。若不者背前家咽咽墮。背後家咽咽吉。五百問云。若主人嫌代去者
【現代漢語翻譯】 現代漢語譯本 食者不犯（不違犯）。律中不犯的情況有：如果不知情；如果施主事先有意供養；如果沒有教化的想法；如果是比丘尼自己作為施主；如果施主讓比丘尼經營；如果不是故意教化而給予食物，則不違犯。與女人約定一同行走，違犯戒律第三十條。完全違犯與比丘尼同行的戒律。戒律的緣起是因為無學（指阿羅漢）爲了教化而興起，尚且被打得幾乎死去，更何況是凡夫俗子。所以說，如果在村內的一界行走，則犯吉羅罪（輕罪）。不違犯的情況有：事先不知情；如果不是約定，必須前往安穩生命和清凈梵行的處所。施捨一食之處，超過接受戒律第三十一條。五種情況會違犯：一是施主限定只供養一餐；二是知道是限定的；三是超過接受的時間；四是沒有因緣（理由）；五是吃了就違犯。戒律中開許生病的人離開那個村莊，病情會加重。不違犯的情況有：只接受一宿的食物，生病時超過接受食物的時間。如果各位居士邀請大德（指有德行的僧人）居住並供養食物；如果是按照次序邀請並供養食物；如果是水路交通斷絕等情況，則不違犯。輾轉接受食物的戒律是第三十二條。《十誦律》說是數數食（多次食用），《五分律》也相同。《僧祇律》說是處處食（到處食用）。《總一明判》說是背請戒（違背邀請的戒律）。五種情況會違犯：一是先接受了五種如法的邀請，不問是出家人還是俗家人，是親近的人還是不親近的人；二是食物足夠吃飽；三是沒有因緣，比如生病等；四是又接受了其他施主的如法食物；五是每嚥一口就違犯。戒律中邀請有兩種：一種是僧次（按照僧團的次序），一種是別請（特別邀請）。食物包括米飯、炒麵、乾飯（稠粥也是）。《僧祇律》說，剛出鍋的飯，畫不成字，就不是如法的食物。《僧祇律》說，如果到了俗人家裡，說『阇梨（阿阇梨，指老師），今天在我家吃飯』，這就叫做請處。如果做飯還沒有熟，想要去其他人家，應該告知后再去，不告知就去，到了那裡得到如法的食物，就犯二墮罪（僅次於波羅夷的重罪）：一是不告知邀請的施主，二是違背邀請，這與《四分律》大同小異。還有戒律說，生病的人不能一次坐著吃飽，應該分次食用。佈施衣服的時間是十二月中。可以隨意在有衣服和食物的邀請處違背之前的邀請。如果一天接受了很多邀請，自己只接受一個邀請，其餘的佈施給別人，說：『長老，我應該去那裡，現在把這個佈施給你。』如果不這樣做，違背前一家，每嚥一口都犯墮罪；違背後一家，每嚥一口都犯吉罪。《五百問》說，如果主人嫌棄代替去的人……
【English Translation】 English version One who eats without offense. According to the Vinaya (rules), there is no offense if: one is unaware; if the donor had prior intention; if there is no intention to teach; if the Bhikkhuni (nun) herself is the donor; if the donor instructs the Bhikkhuni to manage; if food is given without intentional instruction, there is no offense. Agreeing to walk together with a woman violates the thirtieth rule. Fully violating the rule of walking with a Bhikkhuni. The origin of the Vinaya is due to the Arhats (those who have attained enlightenment) arising to teach, and they were almost beaten to death, let alone ordinary people. Therefore, it is said that walking within the boundary of a village incurs a Dukkaṭa (minor offense). There is no offense if: one is initially unaware; if it is not an agreement, but necessary to go to a place of safety for life and pure conduct. Giving at a place where one meal is offered exceeds the thirty-first rule of acceptance. Five conditions constitute an offense: first, the donor limits it to one meal; second, knowing it is limited; third, exceeding the acceptance time; fourth, there is no reason (cause); fifth, eating constitutes an offense. The Vinaya allows for the sick to leave that village if their condition worsens. There is no offense if: accepting food for one night, or exceeding the acceptance time due to illness. If laypeople invite a venerable monk (Mahathera) to stay and offer food; if food is offered in sequence; if land and water routes are cut off, there is no offense. The thirty-second rule concerns accepting food in turn. The Daśabhāṇavāra Vinaya says 'eating repeatedly,' and the Pañcavargika Vinaya agrees. The Saṃghika Vinaya says 'eating everywhere.' The Sarvāstivāda-vinaya-vibhaṅga clearly states it is a 'breach of invitation rule.' Five conditions constitute an offense: first, having previously accepted five proper invitations, without regard to whether they are monastic or lay, relatives or non-relatives; second, the food is sufficient to satisfy; third, there is no reason, such as illness; fourth, accepting proper food from a different host; fifth, each swallow constitutes an offense. In the Vinaya, there are two types of invitations: one is by monastic order (Saṃghika), and the other is a special invitation (personal invitation). Food includes rice, fried flour, and dried rice (thick porridge as well). The Saṃghika Vinaya says that freshly cooked rice that cannot form a character when drawn is not proper food. The Saṃghika Vinaya says that if one goes to a layperson's house and says, 'Venerable Ācārya (teacher), today I will eat at your house,' that is called an invitation place. If the food is not yet cooked and one wants to go to another house, one should inform before leaving; if one leaves without informing, obtaining proper food there incurs two Pāyantika offenses (a serious offense second only to Parajika): one is not informing the inviting donor, and the other is breaking the invitation, which is largely the same as in the Dharmaguptaka Vinaya. Also, the Vinaya says that a sick person cannot eat enough in one sitting and should eat in portions. The time for giving clothes is in the twelfth month. One can freely break previous invitations at places where there are clothes and food. If one receives many invitations in one day, one accepts only one invitation and gives the rest to others, saying, 'Venerable, I should go there, now I give this to you.' If one does not do this, breaking the previous invitation incurs a Pāyantika offense with each swallow; breaking the later invitation incurs a Dukkaṭa offense with each swallow. The Five Hundred Questions say, if the host dislikes the person who goes in place...
不得。十誦多論。前家不得隨病食。背至第二第三家漸漸食。至日中不得到第四家。律不犯者。病時施衣時。若舍請。若請與非食(謂粥餅不正食)。或不足(是正而少不足)。或無請。或食已更得食等不犯。別眾食戒三十三。然別眾食。準此律文。但明別請不論不集。故文云。但請三人食我等不得別眾。若依緣起則明乞食。故文云。為攝難調人自結別眾。若依多論。明界內不集。亦明別請別乞有不集者。僧次亦有不集。今分三相各明犯緣。引據證別。初明僧次七緣。一有施主。二是僧次請。三五正食在時中。四食處成眾。五知界內。有善比丘未食不集。六無諸緣。七咽咽犯。多論若施主就僧界內。二處設食應布薩處請僧。或送一分食。自處不須展轉。若聚落界內無僧界。二施主各請四人已上。二處食應打楗稚。互請一人互送一分食。更有異比丘入。亦更須展轉。或先僧次後成別請。有客遮不許入是。若不遮雖先別請后成僧次。如上立法此明僧次。言別乞者。善見四句。一四人同乞。或別乞各不相知。同一主故同時受食犯。多論若四人各自乞食。共在一處亦無有過。以非一家故。若別請人。應令作法門外唱令。但得一人即名清凈。若不作法。界內無人者一切僧。猶得遮食不清凈罪。若準此言。未假界內不集必若盡集。
亦結其過。故文云。別請四人。在僧中次第並坐受食。食不與僧同味咽咽皆犯。準此以言。僧次一種唯局不集結罪。乞食別請。若集不集俱結。今更約緣隨相總明。令人識知由過常有。初有施主。四分多論。不問道俗皆名施主。即明僧食無別眾罪。故多論云。若取僧食。別自受啖不與僧同。或遮客僧。或不作相是盜僧祇。非別眾罪。廣如上卷。二別僧別乞別請三種。先明別僧即是僧次。五分僧次請者。凡夫聖人。坐禪誦經。勸佐眾事。併爲解脫出家者得入僧次。唯除惡戒人。若言次第上座者。是僧次攝。又不知齊幾為上座。佛言。上無人者皆名上座。以法取人。或言禪師等是別請。若言禪師十人。便除法師律師。甄簡異故不名僧次。十誦善生中。以羅漢法請人不稱名字。猶名別請。為佛所呵。如訃請法中。多論若施主長請比丘。或作日限。先隨意請人各使令定。至初集日。先無別請一切無遮。大善無過。不能無遮應打楗稚。眾僧集已。先別請者且住一處。勸化比丘若施主。應立高處舉聲大唱六十臘入。若多若少。但得一人即名清凈。乃至唱到一夏及沙彌等。若都無者亦名清凈。若初日不唱。應日日唱。如初日法。若初日唱訖。若遮不遮一切無過。若不作此二法。若食時。有遮界內比丘乃至一人。此一切僧得別眾罪。設
界內無比丘。故有遮食不清凈。若九十日請。或長請如初日唱。九十日夏訖施主設有。續供一月半月。即前唱法為清凈。不須更唱。唯僧房臥具。九十日竟日日唱。不者得罪。若施主就僧界內作食。堂舍不容次第出在異處食亦得。若大界內有二處。僧祇一日中二處俱施食。布薩處無過。不布薩處。不請布薩處一人不送一分食者。此僧犯墮。若施主別請。僧次四人入僧布薩界內食。或將食入界別請比丘。應布薩處請僧次一人若送一分食。若二處三處亦爾。自處不須展轉取人送食。設請人送食已外有異比丘。若遮不與食者墮。若不爾者。三人已下各各異處食得。若作意請僧中一人。忽忘不請。在前作一分食。置上座頭送與彼僧。若道界遠者先取食次第行之。若聚落界內雖無僧界。設二檀越請四人已上。於二處食應打楗稚。互謂一人互送一分食。若有異比丘應入。乃至一人。若不互請送食皆墮。若遮不與一人食亦墮。假令一處欲如法者。應好隱悉知聚落比丘有無。不疑者得不爾應打楗稚。不打者知有一人不來食犯墮。疑有吉羅。若不疑心若打楗稚。不問有無一切不犯。或先僧次請來。有客比丘遮不聽入即成別眾。或先別請有客比丘來。比丘教化勿遮即成僧次。不能不遮。乃至唱一人入等。善見別乞四句。或四人一時。乞。或
【現代漢語翻譯】 現代漢語譯本： 在界內的比丘，如果存在不清凈的遮食情況。如果是九十日的邀請，或者長期的邀請，如同第一天所唱誦的那樣。九十日結夏完畢后，施主繼續供養一個月或半個月，那麼之前的唱誦方法仍然有效，不需要再次唱誦。只有僧房臥具，在九十日結束后需要每日唱誦，否則會犯戒。如果施主在僧界內製作食物，即使堂舍容納不下，需要依次到其他地方食用也是可以的。如果在大界內有兩個地方，僧團在同一天于兩個地方都接受供食，在舉行布薩的地方沒有過失。在不舉行布薩的地方，如果不邀請布薩處的人送一份食物，那麼這個僧團就犯墮罪。如果施主另外邀請，僧團按照順序派出四個人進入僧團布薩的界限內食用，或者將食物帶入界限內另外邀請比丘。應該在舉行布薩的地方邀請僧團按照順序派出一個人，或者送一份食物。如果是兩個地方或三個地方也是這樣。在自己的地方不需要輾轉取人送食物。如果邀請的人已經送了食物，之外還有其他的比丘，如果遮止不給食物，就犯墮罪。如果不是這種情況，三個人以下各自在不同的地方食用是可以的。如果作意邀請僧團中的一個人，忽然忘記邀請，在前面做了一份食物，放在上座的頭前送給那位僧人。如果道路遙遠，可以先取食物按照順序送去。如果在聚落界內即使沒有僧界，如果有兩個檀越邀請四個人以上，在兩個地方食用，應該敲打楗稚（一種通知集眾的法器），互相告知，互相送一份食物。如果有其他的比丘應該加入，哪怕只有一個人。如果不互相邀請送食物，都會犯墮罪。如果遮止不給一個人食物，也會犯墮罪。假設一個地方想要如法，應該好好地隱蔽地瞭解聚落里是否有比丘，不懷疑就可以，否則應該敲打楗稚。不敲打楗稚，知道有一個人不來食用就犯墮罪。懷疑有吉羅罪。如果不懷疑，或者敲打了楗稚，不問有沒有人，一切都不犯。或者先按照僧團的順序邀請來了，有客比丘遮止不讓進入，就形成了別眾。或者先另外邀請，有客比丘來了，比丘教化不要遮止，就成爲了僧團的順序。不能不遮止，甚至唱誦一個人進入等等。《善見律毗婆沙》中關於別乞有四句，或者四個人同時乞食，或者……
【English Translation】 English version: If a Bhikkhu (Buddhist monk) within the boundary has an impure 'covered' meal. If it's a ninety-day invitation, or a long-term invitation, like the chanting on the first day. If after the ninety-day retreat (Vassa), the donor continues to offer for a month or half a month, then the previous chanting method is still valid, and there's no need to chant again. Only the Sangha's (monastic community) lodging needs to be chanted daily after the ninety days, otherwise, it's an offense. If the donor prepares food within the Sangha's boundary, even if the hall cannot accommodate everyone, and they need to eat in different places in order, it's acceptable. If there are two places within a large boundary, and the Sangha receives food offerings in both places on the same day, there's no fault in the place where the Uposatha (observance day) is held. In the place where the Uposatha is not held, if someone from the Uposatha place is not invited to send a portion of food, then this Sangha commits a Dukkhata (wrongdoing). If the donor invites separately, the Sangha sends four people in order into the Sangha's Uposatha boundary to eat, or brings the food into the boundary to invite Bhikkhus separately. The Sangha should invite one person in order from the place where the Uposatha is held, or send a portion of food. The same applies to two or three places. In one's own place, there's no need to take turns to get someone to send food. If the inviter has already sent the food, and there are other Bhikkhus besides, if they are prevented from receiving food, it's a Dukkhata offense. If this is not the case, it's acceptable for three or fewer people to eat in different places. If one intentionally invites one person from the Sangha but suddenly forgets to invite them, and prepares a portion of food in front, places it before the most senior monk, and sends it to that monk. If the road is far, one can first take the food and send it in order. If there's no Sangha boundary within the village boundary, and if two donors invite four or more people, and they eat in two places, they should strike the Gavel (a wooden instrument used to gather the Sangha), inform each other, and send each other a portion of food. If there are other Bhikkhus, they should join, even if it's just one person. If they don't invite each other to send food, they all commit a Dukkhata offense. If they prevent even one person from receiving food, it's also a Dukkhata offense. Suppose a place wants to be in accordance with the Dharma (teachings), they should secretly and carefully find out whether there are Bhikkhus in the village. If there's no doubt, it's acceptable; otherwise, they should strike the Gavel. If they don't strike the Gavel and know that one person is not coming to eat, they commit a Dukkhata offense. If there's doubt, there's a Thullaccaya (serious offense). If there's no doubt, or if they strike the Gavel, without asking whether there are people or not, there's no offense at all. Or if they were invited in the Sangha's order first, and a guest Bhikkhu prevents them from entering, it becomes a separate group. Or if they were invited separately first, and a guest Bhikkhu comes, the Bhikkhus should teach not to prevent them, and it becomes the Sangha's order. If they cannot prevent it, even chanting for one person to enter, etc. The Samantapasadika (commentary on the Vinaya) has four sentences about separate begging, or four people begging at the same time, or...
別別乞各不相知。而同一主一時往受食者犯。二各各去一時受各處食(四分律中不犯墮)。三各去各受各食不犯。四或別乞別去一時受食犯。義云。僧次請人至請家已。門外有比丘不許入界內者。變為別請。設后食時無人亦犯墮。若門外僧。與家內相去六十三步外者。食時外僧乃名別請別眾。不名僧次別眾。四食處成眾。善見要別請四人俱受成眾。即座上一比丘。覆缽不食待餘三食竟。后一人食不犯。四分若二人三人隨意食。四人若過應分作二部更互入食。多論三比丘一狂心。三比丘一滅擯。三比丘在界內一在界外。若狂擯二人不落僧數。雖四不成。異界不相足數。不成別眾。故須知是好比丘。多論或食僧食若施主食。各取食分。雖四人已上于別處食。或共一處食不犯別眾。若四人各自乞食。於一處食亦無別眾。律結犯者。據一家並乞四人一時受食。必前後各自受分者得。由自食己食也。又有四句。一食主是一。盡集無過。二食一處二。彼此乃異。以食味同故不犯。若界內更有餘比丘。二眾俱犯。三食別處一。如僧盡未食僧食。或有施主食。有一施主別請四人。在僧中並坐受食。不與僧同咽咽犯。若彼四人。先取僧中一口食已。后得益無犯(此謂露地須申手內。若在覆處不必相接)。四謂食別處別。彼此二眾。互請一
【現代漢語翻譯】 現代漢語譯本 別別乞各不相知，而同一施主一時前往接受供養的，犯戒。（指接受別請） 二、各自前往，在不同時間接受不同地方的供養，不犯戒（根據《四分律》）。 三、各自乞食，各自接受供養，不犯戒。 四、或者分別乞食，分別前往，但在同一時間接受供養，犯戒。 義疏解釋說：僧團按順序請人到施主家，到了施主家門外，有比丘不被允許進入界內，就變成了別請。即使後來吃飯的時候沒有人，也犯墮罪。如果門外的僧人與家內相距六十三步之外，吃飯時外面的僧人就稱為別請別眾，不稱為僧次別眾。四個吃飯的地方才能構成眾。 《善見律毗婆沙》認為別請需要四個人都接受供養才能構成眾。如果座上的一位比丘，將缽倒扣不吃，等待其餘三人吃完，最後一人吃的時候不犯戒。《四分律》中，如果兩人或三人隨意吃，四人如果超過，應該分成兩部分輪流進入食用。 《多論》中，三個比丘中有一個是狂心比丘，三個比丘中有一個是被滅擯的比丘，三個比丘在界內，一個在界外。如果狂心比丘和被滅擯的比丘不計入僧數，即使有四個人也不能構成別眾。不同界限的人不能互相補充人數，不能構成別眾。所以要知道是好的比丘。 《多論》中，或者吃僧團的食物，或者吃施主的食物，各自取自己的那份，即使四人以上在不同的地方吃，或者在同一個地方吃，也不犯別眾。如果四個人各自乞食，在一個地方吃，也沒有別眾。 律典中判決犯戒的情況，是指在一家同時乞食的四個人，在同一時間接受供養。必須是前後各自接受自己的那份才能成立，因為各自吃的是自己的食物。 又有四種情況： 一、供養的施主是一個，全部聚集沒有超過人數限制。 二、在同一個地方吃，彼此的食物相同，因為食物味道相同，所以不犯戒。如果在界內還有其他的比丘，兩個眾都犯戒。 三、在不同的地方吃，比如僧團全部沒有吃僧團的食物，或者有施主的食物，有一個施主單獨請四個人，在僧團中並排坐著接受供養，不與僧團一起吃，每嚥一口都犯戒。如果這四個人，先從僧團中取一口食物，之後再得到額外的供養就不犯戒（這是指在露天的地方需要身體接觸，如果在遮蓋的地方就不必相接）。 四、指在不同的地方吃，彼此是兩個眾，互相邀請。
【English Translation】 English version If different alms-seekers are not acquainted with each other, and go to the same donor at the same time to receive food, it is an offense. (Referring to accepting a separate invitation). Second, if they go separately and receive food from different places at different times, there is no offense (according to the Sarvastivada Vinaya). Third, if they beg for food separately and receive food separately, there is no offense. Fourth, or if they beg for food separately, go separately, but receive food at the same time, it is an offense. The commentary explains: When the Sangha invites someone to the donor's house in order, if there is a Bhikkhu (monk) outside the door who is not allowed to enter the boundary, it becomes a separate invitation (Bie Qing). Even if there is no one eating later, it is still an offense of downfall (Duozui). If the monks outside the door are more than sixty-three steps away from the house, the monks outside are called a separate invitation separate assembly (Bie Zhong), not a Sangha-order separate assembly. Four places for eating constitute a Sangha. The 'Good View Vinaya Vibhasha' believes that a separate invitation requires four people to receive offerings to constitute a Sangha. If one Bhikkhu on the seat turns the bowl upside down and does not eat, waiting for the other three to finish eating, there is no offense when the last person eats. In the Sarvastivada Vinaya, if two or three people eat at will, if there are more than four people, they should be divided into two groups to take turns eating. In the 'Treatise' (Duo Lun), if one of the three Bhikkhus is a mad-minded Bhikkhu, if one of the three Bhikkhus is an expelled Bhikkhu, if three Bhikkhus are within the boundary and one is outside the boundary. If the mad-minded Bhikkhu and the expelled Bhikkhu are not counted in the Sangha number, even if there are four people, a separate assembly cannot be formed. People from different boundaries cannot supplement each other's numbers, and a separate assembly cannot be formed. Therefore, it is necessary to know that they are good Bhikkhus. In the 'Treatise', whether eating the Sangha's food or the donor's food, each takes his own share, even if four or more people eat in different places, or eat in the same place, there is no offense of a separate assembly. If four people beg for food separately and eat in one place, there is no separate assembly. The situation in which the Vinaya judges an offense is when four people begging for food at the same house receive food at the same time. It must be that each receives his own share before and after to be established, because each eats his own food. There are also four situations: First, the donor offering is one, and all gatherings do not exceed the number limit. Second, eating in the same place, the food is the same, because the taste of the food is the same, so there is no offense. If there are other Bhikkhus within the boundary, both assemblies are at fault. Third, eating in different places, such as the Sangha not eating the Sangha's food, or having the donor's food, a donor separately invites four people to sit side by side in the Sangha to receive food, not eating with the Sangha, every mouthful is an offense. If these four people first take a mouthful of food from the Sangha, then there is no offense in getting additional offerings later (this means that physical contact is required in the open air, and there is no need to connect in a covered place). Fourth, refers to eating in different places, each being two assemblies, inviting each other.
人互送一分食。不者二俱犯墮。五界內不盡集。五分若請比丘僧。應比丘沙彌往。若請二部僧五眾應往。多雲。凡別眾食必于界內。言界者。謂眾僧結界聚落界。家界曠野處一拘盧舍界。此諸界內。不得別食別布薩。若僧食竟有客比丘來。檀越與食。四人已上無罪。以僧食竟不合同味。無乖別過。若僧未食客來入界。受檀越食咽咽成犯。別狂癡滅擯比丘。及沙彌無犯(上沙彌等三人非別眾。若不與僧食是盜僧祇。若沙彌是僧次請來。則免四比丘已上別眾罪俱福田故)。四分諸律並云。別請別乞故犯(不言不集)。多論別請別乞如律。又加食處不集。雖僧次來但使同界不集。又名別眾(如上所列)。善見五種足四不犯。一不請足四。施主別請。四人一人不去。主人見少臨中。見一比丘即喚與食。是名僧次(情無簡別)。二乞食足四。亦以別請。一人不去。臨中乞食比丘至依次與食。三沙彌足四。四缽盂足四(別請四人三人身至。一人缽請)。五病人足四(此謂狂癡)。並非別眾得食。律中不犯開七緣。一病時者。下至腳跟劈。善見云。砂土入中不能行。二作衣時者。自恣竟無迦絺那衣。一月有則五月是也。三施衣時者。如前背請戒。道船二行為四五二緣者。下至半由旬內來往上下是。六大眾集者。食足四人長一人為患是
【現代漢語翻譯】 現代漢語譯本 人互相贈送一份食物。否則雙方都犯墮罪（一種戒律）。如果在五界（指僧團活動的範圍）內沒有完全聚集，如果有人邀請比丘僧（Bhikkhu-monks），應該由比丘（Bhikkhu）或沙彌（Sramanera-novice monks）前往。如果邀請的是二部僧（比丘僧和比丘尼僧）五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼），都應該前往。有一種說法是，凡是別眾食（指僧團之外的供養）必須在界內進行。所說的『界』，指的是僧眾結界（Sima-boundary）的聚落界、家界、曠野處的一拘盧舍界（約三公里）。在這些界內，不得進行別食（非僧團統一的飲食）和別布薩（Upavasatha-單獨舉行布薩）。如果僧眾用齋完畢，有客人比丘前來，施主供養食物，四人以上沒有罪過，因為僧眾已經用齋完畢，不屬於同味食，沒有違背別眾的過失。如果僧眾尚未用齋，客人比丘進入界內，接受施主的食物，每嚥一口都構成犯戒。對於別眾、狂人、癡人、滅擯比丘（被僧團驅逐的比丘）以及沙彌，沒有犯戒（以上沙彌等三人不屬於別眾。如果不與僧眾一起用齋，就是盜用僧祇物。如果沙彌是僧團按次序請來的，那麼可以免除四比丘以上的別眾罪，因為都是福田）。 《四分律》等各部律典都說，因為別請（單獨邀請）和別乞（單獨乞食）的緣故而犯戒（沒有說不聚集）。《多論》認為，別請和別乞如同律典所說。又加上用餐地點不聚集。即使是按僧團次序而來，只要在同一界內不聚集，也稱為別眾（如上面所列）。《善見律毗婆沙》認為，五種情況滿足四人就不犯戒。一是沒有邀請，滿足四人。施主單獨邀請，四人中一人不去。主人見人數少，臨近中午，見到一位比丘就叫來一起用餐，這稱為僧次（沒有簡別）。二是乞食滿足四人，也是因為單獨邀請，一人不去。臨近中午，乞食的比丘到來，依次給予食物。三是沙彌滿足四人。四是缽盂滿足四人（單獨邀請四人，三人親自到場，一人只送來缽盂）。五是病人滿足四人（這裡指的是狂人和癡人）。這些都不是別眾，可以接受食物。律典中不犯戒的情況有七種。一是生病時，下至腳跟裂開。《善見律》說，砂土進入腳中無法行走。二是製作衣服時，自恣（Pavarana-解夏）完畢沒有迦絺那衣（Kathina-一種特殊的袈裟），一個月有，那麼五個月也是。三是施捨衣服時，如同前面背請戒。道船二行為四五二緣，下至半由旬（約七公里）內來往上下。六是大眾聚集時，食物足夠四人，多一人都是禍患。
【English Translation】 English version People mutually offer a portion of food. Otherwise, both are subject to a transgression (a type of precept violation). If the gathering within the five boundaries (referring to the area of activity for the Sangha) is incomplete, and if Bhikkhu Sangha (Bhikkhu-monks) are invited, Bhikkhus (Bhikkhu) or Sramaneras (Sramanera-novice monks) should go. If the invitation is for the two-fold Sangha (Bhikkhu Sangha and Bhikkhuni Sangha) and the five assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramaneras, Sramaneris), all should go. It is said that all separate meals (offerings outside the Sangha) must take place within the boundary. The 'boundary' refers to the settlement boundary, the house boundary, the wilderness area of one Krosa (approximately three kilometers) where the Sangha has established a boundary (Sima-boundary). Within these boundaries, separate meals (food not unified with the Sangha) and separate Uposatha (Upavasatha-holding separate Uposatha) are not allowed. If, after the Sangha has finished eating, a guest Bhikkhu arrives and the donor offers food, there is no offense if there are four or more people, because the Sangha has already finished eating, it is not considered the same taste, and there is no fault of violating the separate assembly. If the Sangha has not yet finished eating and a guest Bhikkhu enters the boundary, accepting the donor's food, each swallow constitutes an offense. There is no offense for those who are separate, insane, mentally deficient, expelled Bhikkhus (Bhikkhus expelled from the Sangha), and Sramaneras (the above three are not considered a separate assembly. If they do not eat with the Sangha, it is stealing Sangha property. If the Sramanera is invited in the order of the Sangha, then the offense of a separate assembly of four or more Bhikkhus is waived, because they are all fields of merit). The 'Sarvastivada Vinaya' and other Vinaya texts all state that offenses occur due to separate invitations and separate begging (not mentioning non-gathering). The 'Tattvasiddhi Shastra' considers separate invitations and separate begging as stated in the Vinaya. It also adds that the dining location is not gathered. Even if it is according to the Sangha's order, as long as they are within the same boundary and not gathered, it is also called a separate assembly (as listed above). The 'Samantapasadika' believes that five conditions fulfilling four people do not constitute an offense. First, if there is no invitation, fulfilling four people. If the donor invites separately and one of the four does not go. If the host sees that there are few people and it is approaching noon, they call a Bhikkhu to eat together, this is called Sangha order (without discrimination). Second, begging for food fulfilling four people, also because of separate invitations, one person does not go. As it approaches noon, the Bhikkhu begging for food arrives and is given food in order. Third, Sramaneras fulfilling four people. Fourth, alms bowls fulfilling four people (separately inviting four people, three personally attend, one only sends an alms bowl). Fifth, sick people fulfilling four people (referring to the insane and mentally deficient). These are not separate assemblies and can accept food. There are seven situations in the Vinaya where there is no offense. First, when sick, down to the heel cracking. The 'Samantapasadika' says that sand enters the foot and one cannot walk. Second, when making clothes, after Pavarana (Pavarana-end of the rainy season retreat) there is no Kathina robe (Kathina-a special robe), if there is one month, then it is also for five months. Third, when donating clothes, as with the previous offense of inviting behind one's back. The two actions of a boat traveling up and down within half a Yojana (approximately seven kilometers) constitute four, five, and two reasons. Sixth, when the great assembly gathers, if the food is sufficient for four people, one more person is a problem.
。乃至百人長一人為患(此謂儉時東西二家各設食供。東家成眾。西家一人白食處成眾。西家一人本是別患。禮時則有儉故開之。又供具限約不許分送。外乞難得儉故開成)。今京輦設供。每有不依疏僧闐𨶮門首。請家拒閉不令輒進。大德英達安然坐食。知外有僧不思命召。親見其事過深鄙俗。望諸行者見聞斂跡。五公云。門外有客比丘不得入者。乃至語往本寺取食等。廣如訃請法中。七者沙門施食時。謂在此沙門釋子外。諸出家者是也。又準論中僧次不犯。五分衣時。都合九緣。增一云。師子長者別請五百羅漢。佛言。不知僧次一人福不可量。因說如飲大海則飲眾流。師子言。自今已后當不別請。佛言。我亦不令別施。以無有福。師子便平等施。亦不言此持戒犯戒。佛贊。善哉平等之施獲福無量。平等施者施中第一。賢愚經。以㲲施佛。佛讓與僧。義意同此。正使將來法垂滅盡。比丘畜妻挾子。四人已上名字眾僧。漫請供養。應當敬視如舍利弗等。律明開緣。僧次一種功益自他。病等諸緣但能自益(謂別請三人。一人若病若行等緣來入。前數自身是開益。他犯別眾也)。律中若無如上諸緣即起白言。我於此別眾食中無因緣。今欲出餘人無緣者亦爾。若有別眾食緣欲入者當白言。我有別眾緣欲入。白已隨次入。若有緣
【現代漢語翻譯】 乃至百人中，只要有一個人違犯（這是指在節儉時期，東西兩家各自設齋供養。東家因為人多而成為大眾，西家因為只有一人獨自用餐而成為大眾。西家的那個人本來就有其他疾病。在禮儀上，因為節儉的緣故而開許。另外，供養的物品有限制，不允許分送。向外乞討難以得到，因為節儉的緣故而開許）。現在京城設齋供養，常常有人不按照規矩，僧人擁擠在門前。請客的人家拒絕關閉，不讓他們隨便進入。大德英達安然地坐著吃飯，知道外面有僧人沒有得到邀請。親眼看到這些事情，覺得非常鄙俗。希望各位修行者見聞之後能夠約束自己的行為。五公說：『門外有比丘客人不得進入，甚至要他們去本寺取食等等。』詳細情況可以參考訃請法中的規定。第七，沙門施食的時候，指的是在此沙門釋子之外的其他出家人。另外，按照論中的規定，僧次是不犯戒的。五分衣的時候，都合九種因緣。《增一阿含經》說，師子長者特別邀請五百羅漢。佛說：『不知僧次，一人的福報不可限量。』因此說，如同飲大海，則飲眾流。師子說：『從今以後，我不再特別邀請。』佛說：『我也不允許特別佈施，因為沒有福報。』師子便平等佈施，也不說這個人持戒或犯戒。佛讚歎說：『善哉！平等佈施，獲得的福報無量。平等佈施是佈施中的第一。』《賢愚經》中，用㲲（一種毛織品）佈施佛，佛讓給僧眾，意義與此相同。即使將來佛法將要滅盡，比丘娶妻生子，四人以上，名為眾僧，隨便請他們供養，也應當恭敬地看待他們，如同看待舍利弗（Śāriputra）等聖者。律中說明了開許的因緣。僧次這種方式，功德利益自己和他人。生病等各種因緣，只能利益自己（指特別邀請三人，其中一人如果生病或有事等原因來加入，前面的數量算作自身，是開許的利益。利益他人則犯了別眾的戒律）。律中如果沒有上述各種因緣，就應該稟白說：『我在此別眾食中沒有因緣，現在想要退出。』其他人沒有因緣的也一樣。如果有別眾食的因緣想要加入的，應當稟白說：『我有別眾的因緣想要加入。』稟白之後，按照次序加入。如果有什麼因緣 現代漢語譯本
【English Translation】 Even if among a hundred people, there is just one who violates the rules (this refers to a time of frugality when two families, east and west, each provided food offerings. The east family became a 'congregation' because of its size, while the west family became a 'congregation' because one person ate alone. That person in the west family already had other ailments. In terms of etiquette, it was permitted due to frugality. Furthermore, the offerings were limited and not allowed to be distributed. Begging for alms was difficult, so it was permitted due to frugality). Now, in the capital, when providing food offerings, there are often those who do not follow the rules, with monks crowding at the door. The host refuses to open the door, not allowing them to enter casually. The virtuous and wise sit and eat peacefully, knowing that there are monks outside who have not been invited. Having personally witnessed these events, they find them deeply vulgar. It is hoped that all practitioners, upon seeing and hearing this, will restrain their behavior. The Five Masters said: 'Guest monks outside the door are not allowed to enter, and should even be told to go back to their own temples for food, etc.' Details can be found in the rules for inviting monks to funerals. Seventh, when a śrāmaṇa (沙門) [ascetic] offers food, it refers to those who are ordained but are not disciples of this śrāmaṇa (沙門) [ascetic] Śākya (釋迦) [Sakya clan]. Furthermore, according to the rules, following the order of the saṃgha (僧伽) [community] is not a violation. When wearing the five-part robe, all nine conditions are met. The Ekottara Agama (增一阿含經) [Increased by One Agama] says that the elder Siṃha (師子) [Lion] specially invited five hundred arhats (羅漢) [worthy ones]. The Buddha said: 'Not knowing the order of the saṃgha (僧伽) [community], the merit of one person is immeasurable.' Therefore, it is said that like drinking from the ocean, one drinks from all the streams. Siṃha (師子) [Lion] said: 'From now on, I will no longer make special invitations.' The Buddha said: 'I also do not allow special offerings, because there is no merit.' Siṃha (師子) [Lion] then made equal offerings, without distinguishing whether someone was keeping the precepts or breaking them. The Buddha praised him, saying: 'Excellent! Equal offerings bring immeasurable merit. Equal offerings are the best of all offerings.' In the Damamūka-nidāna (賢愚經) [Sutra of the Wise and Foolish], offering wool to the Buddha, the Buddha gave it to the saṃgha (僧伽) [community], with the same meaning. Even if in the future the Dharma is about to perish, and bhikṣus (比丘) [monks] have wives and children, if four or more of them are called a saṃgha (僧伽) [community] and are casually invited for offerings, they should be treated with respect, as if they were Śāriputra (舍利弗) [Sariputta] and other saints. The Vinaya (律) [monastic code] explains the reasons for exceptions. The method of following the order of the saṃgha (僧伽) [community] benefits both oneself and others. Illness and other reasons only benefit oneself (referring to specially inviting three people, and if one of them joins due to illness or other reasons, the previous number is counted as oneself, which is a permitted benefit. Benefiting others violates the rule of separate congregations). According to the Vinaya (律) [monastic code], if there are none of the above reasons, one should announce: 'I have no reason to be in this separate congregation meal, and now wish to leave.' The same applies to others who have no reason. If someone has a reason to join a separate congregation meal, they should announce: 'I have a reason to join this separate congregation.' After announcing, they should join in order. If there is any reason English version
不白者吉羅。不犯者。如上所開。取歸婦賈客食戒三十四。五緣。一是上二緣。二知是。三無緣。四取過三缽。五出門便犯。足食戒三十五。五緣。一是可足食。二知境足。三舍威儀。四無緣。五更食犯。律中若飯麨乾飯是正食。堪飽足故名足食。五緣。一知是飯(由飯等是正定)。二知持來(知為我持來境多是足)。三知遮(知前境食少。雖食不遮於後。若多堪飽。雖食一口必遮於後)。四知威儀(知行住坐臥四儀。隨壞一一犯足故)。五知舍威儀(若坐床而食。前境堪足。忽低頭。取與後分離床之例)。足食已舍威儀。不作餘食法得而食之(后食若正若不正枝葉華果細未磨餅油蜜等。隨得一粒入口)。咽咽墮。僧祇舍威儀者。八種威儀(行住坐臥長床短床船乘)。且如床上坐已。若見師僧塔像在背後者。回身避坐曳身不得離床。若離名舍威儀。若正食時。天雨于上持蓋。無者合床舁著覆處。舁時倒地。及諸緣而離本處。更食犯墮。五分五事。一有食二授與。三受啖。四不復受益(今時有人且受正食。少一口已便言。不作斷心。便至中前。依式更啖。此非正量。食無飽期。約境定犯)。五身離本處更得食墮。國土無粥晨朝開飲麨漿。十誦五種中。糒謂乾飯也。余同四分。五似食者。𢇲粟䵃麥莠子錯麥迦師等。五種佉
【現代漢語翻譯】 不白者吉羅（未告知而做）。不犯的情況，如上面所說。關於取歸婦（指已婚婦女）、賈客（商人）的食物戒律，有三十四條。五種構成犯罪的因緣：一是上二緣（指與上述兩種人有關），二是知是（明知是他們的食物），三是無緣（沒有正當理由），四是取過三缽（拿取的量超過三個缽），五是出門便犯（一旦走出門口就構成犯罪）。 足食戒（關於食物充足的戒律）有三十五條。五種構成犯罪的因緣：一是可足食（食物足夠吃飽），二是知境足（知道食物足夠），三是舍威儀（放棄威儀），四是無緣（沒有正當理由），五是更食犯（再次進食就構成犯罪）。律藏中，飯、麨（炒麵）、乾飯是正食（主要食物），因為它們能讓人飽足，所以稱為足食。 五種構成犯罪的因緣：一，知是飯（知道飯等是正食）；二，知持來（知道是為我拿來的，這種情況通常是足夠吃的）；三，知遮（知道之前的食物量少，即使吃了也不會影響後面的，如果量多足夠吃飽，即使只吃一口也會影響後面的）；四，知威儀（知道行、住、坐、臥四種威儀，破壞任何一種都會構成犯罪）；五，知舍威儀（知道放棄威儀，例如坐在床上吃東西，之前的食物足夠吃飽，突然低頭，拿取食物與床分離的情況）。 足食之後，如果放棄了威儀，不按照餘食法（剩餘食物的處理方法）處理就吃，就會犯戒（後面的食物無論是正食還是非正食，如枝葉、花果、細末磨餅、油蜜等，只要有一粒入口）。每嚥一口都構成墮罪。僧祇律中，舍威儀有八種威儀（行、住、坐、臥、長床、短床、船、乘）。例如，已經在床上坐著，如果看到師僧（僧侶）、塔像在背後，應該轉身避開，移動身體但不能離開床，如果離開就稱為舍威儀。如果是正食時，天下雨，應該撐傘，沒有傘就合力把床抬到遮蔽的地方。抬的時候倒地，以及各種原因離開原來的地方，再次進食就構成墮罪。 五分律有五事：一，有食（有食物）；二，授與（給予）；三，受啖（接受並吃下）；四，不復受益（不再受益，現在有人先吃正食，少吃一口就說，不作斷心（不作斷食的念頭），然後到中午之前，按照原來的方式繼續吃，這不是正確的做法，食物沒有飽足的期限，而是根據食物的量來確定是否犯戒）；五，身離本處更得食墮（身體離開原來的地方又得到食物就構成墮罪）。 國土沒有粥，早上可以喝麨漿（炒麵湯）。十誦律五種中，糒（bèi）指的是乾飯，其餘與四分律相同。五種類似食物的東西：𢇲粟（粗粟）、䵃麥（劣質麥子）、莠子（雜草的種子）、錯麥（摻雜的麥子）、迦師（一種穀物）等。五種佉（qié）...
【English Translation】 'Not informing is Dukkrta (a minor offense)'. 'Not violating' refers to the conditions described above. Regarding the thirty-four precepts concerning taking food belonging to 'returning wives' (referring to married women) and 'merchants' (businessmen), there are five conditions that constitute an offense: first, being related to the above two types of people; second, knowing it is their food; third, having no legitimate reason; fourth, taking more than three bowls; fifth, committing the offense as soon as one steps out the door. The 'precept of sufficient food' (regarding the precept of having enough food) has thirty-five articles. Five conditions constitute an offense: first, having enough food to be full; second, knowing the food is sufficient; third, abandoning proper conduct (śīla-vyavasthāna); fourth, having no legitimate reason; fifth, eating again constitutes an offense. In the Vinaya, rice, parched flour (cūrṇa), and dried rice are considered 'proper food' (principal food) because they can satisfy hunger, hence the term 'sufficient food'. Five conditions constitute an offense: first, knowing it is rice (knowing that rice, etc., is proper food); second, knowing it is brought (knowing it is brought for me, which usually means there is enough); third, knowing the restriction (knowing that the previous food was little, so even if eaten, it does not affect the later food; if there is enough to be full, even eating one mouthful will affect the later food); fourth, knowing the proper conduct (knowing the four postures of walking, standing, sitting, and lying down, breaking any one of them constitutes an offense); fifth, knowing the abandonment of proper conduct (for example, sitting on a bed and eating, if the previous food is enough, suddenly lowering the head and taking food separating from the bed). After having sufficient food, if one abandons proper conduct and eats without following the 'rules for remaining food' (the method for handling leftover food), one commits an offense (the later food, whether proper or improper, such as leaves, flowers, fruits, finely ground cakes, oil, honey, etc., even if one grain enters the mouth). Each swallow constitutes a Dukkrta offense. In the Saṃghika Vinaya, abandoning proper conduct involves eight kinds of conduct (walking, standing, sitting, lying down, long bed, short bed, boat, vehicle). For example, if one is already sitting on a bed and sees a 'śramaṇa' (monk), 'stūpa' (pagoda), or image behind them, they should turn to avoid it, moving the body but not leaving the bed. Leaving the bed is called abandoning proper conduct. If it is during a proper meal and it is raining, one should hold an umbrella; if there is no umbrella, one should work together to move the bed to a sheltered place. Falling to the ground during the move, and various reasons for leaving the original place, eating again constitutes a Dukkrta offense. The Five-Part Vinaya has five matters: first, having food; second, giving; third, receiving and eating; fourth, no longer benefiting (now some people first eat proper food, eat a little and say, 'not making a mind of cessation' (not making the intention to stop eating), and then before noon, continue to eat in the original way, this is not the correct way, food does not have a satiety period, but is determined by the amount of food to determine whether an offense is committed); fifth, the body leaving the original place and obtaining more food constitutes a Dukkrta offense. If the country does not have porridge, one can drink parched flour soup (cūrṇa-pāna) in the morning. In the Ten-Recitation Vinaya, 'bèi' refers to dried rice, the rest is the same as the Four-Part Vinaya. Five things similar to food: '𢇲粟' (coarse millet), '䵃麥' (inferior wheat), '莠子' (seeds of weeds), '錯麥' (mixed wheat), '迦師' (a type of grain), etc. Five types of 'Khā'...
陀食者。一根二莖三葉四磨食稻大小麥等五果也。僧祇五正同此。五雜正如四分云。佉阇尼者。枝葉華果細末磨。僧祇大小䵃麥米豆作餅蘇油歡喜丸。一切作餅。除肉餘者。非別眾。處處滿足食等。善見云。佉阇尼者一切果是也。正食者米麥作飯麨。粥初出釜畫成字不得食。若米合藥作粥亦爾。若少飯和多水。以離威儀應作餘食法。乃至米雜肉。如芥子大作餘食法。一切草根及樹木子作飯。若以豆作飯不須作餘食法。若以菜和正不正為粥。若說正名成遮。不說正名不成遮。義云。此足者。謂前境足非啖飽名足。故律中。時有比丘見上座來。若受不作餘食法者告言。我受不作餘食法便得食。尼不敬僧戒中亦爾。故知。若起須作餘食法。由前境足故不得輒起。何況僧祇八遮。四分中。病人殘不須作餘食法。善見明瞭。病人殘者。或食不食皆成殘。僧祇一人作法餘人盡得。此律亦爾。律中僧俗二食俱得加法。若作餘食法十五不同。能中有三。一是比丘。二先足食。除不正及不足。三身康和除病。對法亦三。一豐時除儉。二所對是比丘。三未足食者。食體亦三。一時食及清凈。多論不凈食不成作。二新凈食非病人殘。三不覆藏食。自作三法。一自言現前應從凈人受已。共未足比丘互跪云。大德我足食。已知是看。是作餘食法。
【現代漢語翻譯】 現代漢語譯本： 『陀食』指的是：一根、二莖、三葉、四磨，以及稻米、大小麥等五種穀物。大眾部（僧祇）的五種正食也與此相同。《四分律》中說，『佉阇尼』指的是：枝葉、花果、細末磨成的食物。大眾部（僧祇）指的是：用大小麥、米、豆做成的餅，以及用酥油做成的歡喜丸。一切做成餅的食物，除了肉以外，都可以食用。這些食物不屬於別眾食，可以在任何地方隨意食用。善見律毗婆沙中說，『佉阇尼』指的是一切水果。正食指的是用米麥做成的飯或炒麵（麨）。粥如果剛從鍋里舀出來，畫上字就不能食用。如果米和藥混合做成粥也是一樣。如果少量飯和大量水混合，爲了避免不莊重，應該按照餘食法處理。甚至米中摻雜了像芥菜籽一樣大小的肉，也要按照餘食法處理。一切草根和樹木的種子都可以用來做飯。如果用豆子做飯，則不需要按照餘食法處理。如果用蔬菜和米一起煮粥，說出『正食』這個名稱就會構成遮止，不說出『正食』這個名稱則不構成遮止。義凈的律藏中說，『此足』指的是前面的食物足夠，而不是指吃飽了。因此，律中記載，有時有比丘看到上座來了，如果他接受了食物但沒有按照餘食法處理，就會告訴上座說：『我接受了食物但沒有按照餘食法處理』，這樣他就可以繼續食用。比丘尼不尊敬僧的戒律中也是如此。因此可知，如果需要，就應該按照餘食法處理。由於前面的食物足夠，所以不能隨意起身。更何況大眾部（僧祇）的八種遮止。《四分律》中說，病人吃剩的食物不需要按照餘食法處理。《善見律毗婆沙》對此解釋得很清楚，病人吃剩的食物，無論吃沒吃過，都算是殘食。大眾部（僧祇）中，一個人按照餘食法處理，其餘的人都可以食用，這條戒律也是如此。律中規定，僧人和俗人的食物都可以按照餘食法處理。如果按照餘食法處理，有十五種不同的情況。能作法者有三種：一是比丘，二是已經吃飽了，但要排除不正食和不足食的情況，三是身體健康，要排除生病的情況。所對的境也有三種：一是豐收的時期，要排除饑荒的時期，二是所面對的是比丘，三是還沒有吃飽的人。食物本身也有三種：一是時食和清凈食，多論中認為不凈食不能按照餘食法處理，二是新鮮乾淨的食物，而不是病人吃剩的食物，三是沒有被覆蓋隱藏的食物。自己作法也有三種：一是自己說出現在應該從清凈人那裡接受食物，然後和沒有吃飽的比丘互相跪著說：『大德，我吃飽了，我知道這是看，這是按照餘食法處理。』
【English Translation】 English version: 『Tuoshizhe (陀食者)』 refers to: one root, two stems, three leaves, four ground grains, and five kinds of grains such as rice, wheat, and barley. The five proper foods of the Mahasanghika (僧祇) are the same as these. The Sarvastivada Vinaya (四分律) states that 『Khajani (佉阇尼)』 refers to: branches, leaves, flowers, fruits, and finely ground foods. The Mahasanghika (僧祇) refers to: cakes made from wheat, rice, and beans, as well as 『Huanxi Wan (歡喜丸)』 made with ghee. All foods made into cakes, except for meat, can be eaten. These foods do not belong to 『biezhongshi (別眾食)』 and can be eaten anywhere at will. The Samantapasadika (善見律毗婆沙) states that 『Khajani (佉阇尼)』 refers to all fruits. Proper food refers to rice or roasted flour (chao 麨) made from rice and wheat. If porridge is just taken out of the pot, it cannot be eaten if a character is drawn on it. It is the same if rice and medicine are mixed to make porridge. If a small amount of rice is mixed with a large amount of water, it should be treated as 『yushifa (餘食法)』 to avoid being undignified. Even if rice is mixed with meat as small as mustard seeds, it should be treated as 『yushifa (餘食法)』. All grass roots and tree seeds can be used to make rice. If beans are used to make rice, it is not necessary to follow the 『yushifa (餘食法)』. If vegetables are mixed with rice to make porridge, saying the name 『proper food』 constitutes a prohibition, and not saying the name 『proper food』 does not constitute a prohibition. Yijing』s (義凈) Vinaya states that 『cizu (此足)』 refers to the food in front being sufficient, not referring to being full. Therefore, the Vinaya records that sometimes when a Bhikkhu sees a senior monk coming, if he accepts food but does not follow the 『yushifa (餘食法)』, he will tell the senior monk: 『I accepted food but did not follow the 『yushifa (餘食法)』, so he can continue to eat. This is also the case in the Bhikkhuni』s precept of not respecting the Sangha. Therefore, it can be known that if necessary, the 『yushifa (餘食法)』 should be followed. Because the food in front is sufficient, one cannot get up at will. Moreover, there are the eight prohibitions of the Mahasanghika (僧祇). The Sarvastivada Vinaya (四分律) states that food left over by a sick person does not need to follow the 『yushifa (餘食法)』. The Samantapasadika (善見律毗婆沙) explains this very clearly. Food left over by a sick person, whether eaten or not, is considered leftover food. In the Mahasanghika (僧祇), if one person follows the 『yushifa (餘食法)』, everyone else can eat it, and this precept is also the same. The Vinaya stipulates that the food of both monks and laypeople can be treated according to the 『yushifa (餘食法)』. If the 『yushifa (餘食法)』 is followed, there are fifteen different situations. There are three types of people who can perform the act: one is a Bhikkhu, two is someone who is already full, but excluding improper food and insufficient food, and three is someone who is healthy, excluding someone who is sick. There are also three types of objects: one is a time of abundance, excluding a time of famine, two is facing a Bhikkhu, and three is someone who is not yet full. There are also three types of food: one is timely food and pure food. The Mahavibhasa (多論) believes that impure food cannot be treated according to the 『yushifa (餘食法)』, two is fresh and clean food, not food left over by a sick person, and three is food that is not covered and hidden. There are also three types of self-performance: one is to say that one should now receive food from a pure person, and then kneel with the Bhikkhu who is not full and say: 『Venerable, I am full, I know this is watching, this is following the 『yushifa (餘食法)』.』
二授與前人。三舒手相及處。彼作三法。一彼受為食。二口云我止。汝取食之。三度與他。此三五種並約律文。五分佛言。持食著缽中手擎。偏袒右肩右膝著地。作是言。長老一心念我某甲食已足。余如上。若都不食還之語云。此是我殘。與汝亦名殘。尼具有殘食法。僧祇若持缽碗作法。但食缽中。缽中成殘。碗中不成。義云。今有人食飯未竟。喚足食者來與食云。此是我殘者應成無妨。若強勸不云殘犯后戒。律不犯者。食作非食想不受作餘食法。非食不作法。若病不作法。病人殘不作法。若已作餘食法一切不犯。勸足食戒二十六。五緣。一他足食竟。二知。三發言強勸。四不作殘法。五前人食犯。非時食戒三十七。智論問曰。若法無時。云何聽時食遮非時食為戒。答曰。我已說世界名字法有非實。汝不應難。亦是毗尼中結戒法。是世界中實有。為眾人訶責故。亦欲護佛法使久存。定佛弟子禮法故。佛世尊結諸戒。不應求有何名字相應不相應等。若爾云何但說假名時。答實時毗尼不說以白衣外道不得聞。聞生邪見故說假名時。以通多分故。今有妄學大乘者。多貪著非時食故。具引誡之。經中說云。早起諸天食。日中三世諸佛食。日西畜生食。日暮鬼神食。佛制斷六趣因。令同三世佛故。多論四解。一從旦至中。其明轉
【現代漢語翻譯】 現代漢語譯本 二、給予之前的人。三、伸出手能夠到的地方。他們這樣做三種方法：一、他接受作為食物。二、口中說『我停止，你拿去吃』。三、轉交給其他人。這三種五種情況都依據律文。《五分律》中佛說：拿著食物放在缽中，用手托著，袒露右肩，右膝著地，這樣說：『長老，請一心念我某甲（你的名字）已經吃飽了。』其餘的如上所述。如果完全不吃，歸還時說：『這是我的殘食，給你也算是殘食。』比丘尼有處理殘食的方法。《僧祇律》中如果拿著缽或碗作法，只吃缽中的食物，缽中就成為殘食，碗中則不算。義疏說：現在有人吃飯還沒吃完，叫已經吃飽的人來，把食物給他，說『這是我的殘食』，應該沒有妨礙。如果強行勸食，沒有說『殘食』，就犯了後面的戒律。律中不犯的情況：把食物當作非食物想，或者不作剩餘食物的作法，或者非食物不作法，或者生病不作法，病人殘食不作法。如果已經作了剩餘食物的作法，一切都不犯。勸足食戒有二十六條，五種因緣：一、他人已經吃飽。二、知道。三、說出話來強行勸食。四、沒有作殘食的作法。五、前面的人吃了就犯戒。非時食戒有三十七條。《智論》中問道：如果法沒有時間限制，為什麼聽許在特定時間吃，禁止在非時吃，作為戒律呢？回答說：我已經說過世界名字的法不是真實的，你不應該質疑。這也是毗尼中結戒的法，在這個世界中是真實存在的，因為眾人會呵責，也爲了保護佛法使其長久存在，確定佛弟子的禮法。佛世尊制定各種戒律，不應該追究有什麼名字相應不相應等等。如果這樣，為什麼只說假名的時間呢？回答說：實時毗尼不說，因為不讓白衣外道聽到，聽到會產生邪見，所以說假名的時間，以通達大部分情況。現在有些妄自學習大乘的人，大多貪戀非時食，所以詳細地引用來告誡他們。經中說：早起是諸天（devas）吃飯的時間，日中是三世諸佛（Buddhas）吃飯的時間，日落是畜生吃飯的時間，日暮是鬼神吃飯的時間。佛制定戒律是爲了斷除六道輪迴的原因，使我們和三世諸佛一樣。多論有四種解釋：一、從早晨到中午，光明逐漸增強。
【English Translation】 English version Two, giving to the person before. Three, within reach of outstretched hands. They perform these three actions: One, he receives it as food. Two, he says, 'I stop, you take and eat.' Three, he passes it on to others. These three types of five situations are all based on the Vinaya texts. In the Five-Part Vinaya (Pañcavargika), the Buddha said: Holding the food in the bowl, supporting it with the hand, exposing the right shoulder, placing the right knee on the ground, and saying: 'Venerable Elder, please focus your mind on me, so-and-so (your name), who is already full.' The rest is as above. If not eating at all, when returning it, say: 'This is my leftover food, giving it to you is also considered leftovers.' Bhikkhunis have a method for dealing with leftover food. In the Sarvastivada Vinaya, if holding a bowl or plate and performing the ritual, only eating from the bowl, then what's in the bowl becomes leftovers, but not what's in the plate. The commentary says: Now, if someone is not finished eating rice and calls someone who is full to give them the food, saying, 'This is my leftover,' it should be fine. If strongly urging someone to eat without saying 'leftovers,' then one violates the subsequent precepts. Situations where one does not violate the Vinaya: thinking of the food as non-food, or not performing the ritual for remaining food, or not performing the ritual for non-food, or not performing the ritual when sick, or a sick person not performing the ritual for leftovers. If one has already performed the ritual for remaining food, then one does not violate anything. There are twenty-six precepts regarding urging someone who is full to eat, with five conditions: One, the other person is already full. Two, knowing. Three, speaking out and strongly urging them to eat. Four, not performing the ritual for leftovers. Five, the person in front eats and violates the precept. There are thirty-seven precepts regarding eating at the wrong time. The Great Treatise (Mahaprajnaparamitopadesa) asks: If the Dharma has no time limit, why is it permitted to eat at a specific time and prohibited to eat at the wrong time, as a precept? The answer is: I have already said that the Dharma of the world's names is not real, you should not question it. This is also a precept established in the Vinaya, which is real in this world, because people will criticize it, and also to protect the Buddha's Dharma so that it may last long, and to establish the etiquette of the Buddha's disciples. The World-Honored Buddha established various precepts, one should not pursue whether there are names that correspond or do not correspond, etc. If so, why only speak of the time as a provisional name? The answer is: The real-time Vinaya is not spoken of, because laypeople and non-Buddhists should not hear it, as hearing it will give rise to wrong views, so the time is spoken of as a provisional name, to communicate the majority of situations. Now, some who presumptuously study the Mahayana, mostly crave eating at the wrong time, so I quote it in detail to warn them. The sutras say: Early morning is the time for the devas (gods) to eat, midday is the time for the Buddhas to eat, sunset is the time for animals to eat, and dusk is the time for ghosts and spirits to eat. The Buddha established precepts to cut off the causes of the six realms of reincarnation, so that we may be the same as the Buddhas of the three times. The Great Commentary (Mahavibhasa) has four explanations: One, from dawn to noon, the light gradually increases.
盛。名之為時。中后明沒名為非時。二從旦至中。作食時節乞不生惱。中后已去反上可知。三中前俗人事務淫惱未發。中后閑預。入村乞食多被譏謗。四中前乞食濟身。過中靜緣修道非是乞時。名為非時。又云。晝夜各分九時。事同須臾。日下近地熱漸寒甚。夜則長也。阿含中時非時。經具明二十四半月之相。準俗二十四氣量之。僧祇令知時節。若作腳影事同上經。若作刻漏(四分亦爾)。日極長。晝則十八須臾夜十二也。長夜反之。四緣。一是非時。二非時想。三時食。四咽咽墮。律云。時者明相出乃至日中。案此時為法四天下亦爾。非時者。從日中乃至明相未出。僧祇日正中時名時非時。若食得吉。時過如一瞬一發食得提。律云。若比丘非時受食。食咽咽墮。非時漿明相出。七日藥過七日亦墮。盡形壽藥無因緣服吉羅(以曾加口法無病不許服。犯有輕重。並謂加口法者。若不加法。非時中服四藥並墮故。戒本唯除水楊枝也)。五分得嘗食但不得咽。十誦教人非時食。殺生草木空地然火。手取金銀。掘地啖殘宿食。為己不為己。作者皆二俱犯墮五百問云。中后一切有形之物。不得入口中。食已用楊枝。若灰漱口。不者墮。律不犯者。若作黑右蜜。和米作法。爾故有病者服吐下藥。日時欲過。煮麥令皮不破漉汁飲。若
【現代漢語翻譯】 現代漢語譯本 盛。名為時（正當時節）。中午之後，太陽西沉，則名為非時（不合時宜）。二，從早晨到中午，是作食的時節，乞食不會擾惱他人。中午之後則與此相反。三，中午之前，俗人忙於事務，淫慾煩惱未消。中午之後，適合閑居修行。若此時進入村莊乞食，多會受到譏諷和誹謗。四，中午之前乞食是爲了維持生計，過了中午則應靜心修道，不應再乞食，這便名為非時。又說，晝夜各自分為九個時段，每個時段都非常短暫。太陽接近地面時，熱氣逐漸消散，寒意漸濃，夜晚也因此變長。《阿含經》中關於時與非時的論述，詳細說明了二十四個半月的景象，可以按照世俗的二十四節氣來衡量。僧祇律令僧人知曉時節。如果通過觀察腳影來判斷時間，方法與上述經文相同。如果使用刻漏（《四分律》也是如此），在白天最長的時候，白天有十八須臾，夜晚有十二須臾。長夜則與此相反。四緣：一，是非時；二，非時想（錯誤地認為不是非時）；三，時食（在規定的時間吃食物）；四，咽咽墮（每吞嚥一口都犯戒）。律中說，時是指明相出現直到日中。按照這個標準，此時為法四天下也是如此。非時是指從日中到明相未出現。僧祇律認為，太陽正當中的時候，名為時非時。如果此時進食，可以得到吉祥。時間過去如一瞬一發，再進食則會犯戒。律中說，如果比丘在非時受食，每吞嚥一口都犯戒。非時漿（非時飲用的飲料），在明相出現后飲用，七日藥（超過七天服用的藥物），超過七天服用也會犯戒。盡形壽藥（終身服用的藥物），如果沒有因緣而服用，則會犯吉羅罪（因為曾經增加口法，沒有疾病不允許服用，犯戒有輕重之分。所謂增加口法，是指如果不增加口法，在非時服用四種藥物都會犯戒，因此戒本只允許飲用水和使用楊枝）。《五分律》允許嘗食，但不得吞嚥。《十誦律》教唆他人非時食，殺生，焚燒草木，在空地上點火，用手拿取金銀，挖掘土地，吃剩下的食物，為自己或不為自己，作者和指使者都犯墮。《五百問》中說，中午之後，一切有形之物，都不得進入口中。飯後要用楊枝或灰漱口，否則會犯墮。律中不犯戒的情況：如果用黑右蜜和米制作食物，按照儀軌進行，或者有病人需要服用催吐或瀉下的藥物，或者時間將要過去，煮麥子使麥皮不破，濾出汁液飲用，這些情況都不算犯戒。
【English Translation】 English version It is called 'Shi' (time) when it is appropriate. After noon, when the sun sets, it is called 'Fei Shi' (inappropriate time). Secondly, from dawn to noon is the time for preparing food, and begging for food does not disturb others. After noon, the opposite is true. Thirdly, before noon, laypeople are busy with affairs, and lustful thoughts and worries have not subsided. After noon, it is suitable for leisurely practice. Entering villages to beg for food at this time is often ridiculed and slandered. Fourthly, begging for food before noon is to sustain life, while after noon, one should quietly cultivate the Way and not beg for food, which is called 'Fei Shi'. It is also said that day and night are each divided into nine periods, each of which is very short. When the sun is close to the ground, the heat gradually dissipates, the cold intensifies, and the night becomes longer. The Agamas explain in detail the appearance of the twenty-four half-months regarding time and non-time, which can be measured according to the twenty-four solar terms of the secular world. The Sangha Vinaya instructs monks to know the seasons. If time is judged by observing the shadow of the feet, the method is the same as in the above scriptures. If using a clepsydra (as in the Sarvastivada Vinaya), on the longest day, the day has eighteen kshanas (short moments) and the night has twelve. The long night is the opposite. Four conditions: 1. Fei Shi (non-time); 2. Fei Shi Xiang (wrongly thinking it is not non-time); 3. Shi Shi (eating at the proper time); 4. Yan Yan Duo (each swallow is a transgression). The Vinaya says that 'Shi' refers to the time from the appearance of the dawn until noon. According to this standard, this time is also the same for the four continents of the Dharma realm. 'Fei Shi' refers to the time from noon until the dawn has not yet appeared. The Sangha Vinaya considers the time when the sun is directly overhead as both 'Shi' and 'Fei Shi'. If one eats at this time, one can receive auspiciousness. If time passes as quickly as a blink of an eye or a snap of the fingers, eating again will be a transgression. The Vinaya says that if a Bhikkhu receives food at an inappropriate time, each swallow is a transgression. Fei Shi Jiang (non-time drinks), drinking after the appearance of dawn, and Qi Ri Yao (seven-day medicine), taking it after seven days, are also transgressions. Jin Xing Shou Yao (lifelong medicine), taking it without a cause, will incur a Dukkhata offense (because the 'mouth-addition' procedure was once performed, it is not allowed to be taken without illness, and the transgression has varying degrees of severity. The so-called 'mouth-addition' procedure means that if the procedure is not performed, taking the four medicines at an inappropriate time will be a transgression, so the Pratimoksha only allows drinking water and using a toothbrush). The Five-Part Vinaya allows tasting food, but not swallowing it. The Ten-Recitation Vinaya teaches others to eat at an inappropriate time, kill living beings, burn plants, light fires on empty ground, take gold and silver with their hands, dig the earth, eat leftover food, whether for oneself or not for oneself, the perpetrator and the instigator both commit a transgression. The Five Hundred Questions says that after noon, no tangible object should enter the mouth. After eating, one should rinse the mouth with a toothbrush or ash, otherwise one will commit a transgression. Situations where one does not commit a transgression according to the Vinaya: if food is made with black honey and rice, and the ritual is performed according to the procedure, or if a sick person needs to take emetics or purgatives, or if the time is about to pass, boiling wheat so that the skin does not break, filtering the juice and drinking it, these situations are not considered transgressions.
喉中哯出還咽不犯。善見出喉還咽犯墮。食殘宿戒三十八。三緣。一是殘宿。二知是。三食咽咽犯。律中殘宿食者。今日受已至明日。於一切沙門釋子受大戒者。皆不清凈。四藥以論。過限結罪如前戒。善見十誦五分。大比丘受食已。或食未食。經夜名殘宿。問殘之與宿為一為異。四句答之。一殘而非宿(且受四藥不加口法過中)吉羅。二宿而非殘亦吉(謂未受食或共同宿吉。不宿不犯)。三亦殘亦宿提。四非殘非宿可知。殘宿內宿亦作四句。一是殘宿非內宿(今日受食安界外。不共宿非內宿也)得墮。二是內非殘。三四俱句類知。有云。凈地無內宿。文云除去比丘。故知有也。律中殘宿不受食戒。以坐禪比丘為緣起者。為防未來惡比丘故。內無道觀煩惱未伏。妄倚道業便輕聖戒。此乃心涉愛憎。大我未伐。故諸三乘道人並不輕戒。以深伐我根。傾慢使憧敬戒。而增道業。可不欽尚之哉。十誦若缽著不凈脂蘇。受麨食應寫凈缽中食之。著缽者棄。繩綴缽受粥。脂出但棄膩處。餘者得食。若新熏缽。及手穌脂油著。二三澡豆洗。余膩氣不盡名凈。不凈殘宿鹽食吉羅(與四分同罪)。伽論膩故不去者。非食膩故。善見云。多比丘一沙彌行。比丘各自擔食。至時各各自分。分已沙彌語比丘云。我持己分與大德易之。易得已復
與第二比丘易。乃至下座。若沙彌不解者。比丘自持食與教共易得無犯(無殘宿惡觸等)。乃至持米行。沙彌小比丘得作飯。唯不得然火若沸不得吹攪吉羅。熟已如上分。展轉易者得(義準今食殘食與俗人。若過與他者惡觸不凈。以心不斷故不凈)。十誦比丘傳食與沙彌。沙彌傳缽食與比丘。比丘洗手更受。以一心實與沙彌故凈也。遠行難得食處聽。自持食從他易凈食者得。今有直將食乞凈人。還從乞取。二彼俱無受舍。不名交凈(如善見者好也)。有比丘使沙彌持缽。沙彌食已持不凈缽與師。佛言。無急事不應使沙彌持缽。若使持應從沙彌受。十誦無水處水上有食。棄上飲取下。若下有食飲取上。乃至穌油等吹去飲取。水泉池中有食亦爾。僧祇多論。乞食食已有殘。棄曠野石上。明日乞食不得。不作本意還從本道。石上故飯在者。無凈人自取。有烏鳥食處當扟去。五百問因緣同上。所以開者。以信施重故。又無主物。如郁單越法取食者得。五分比丘殘果與凈人已不作。還意后凈人還與比丘。佛言。離手已名凈食之。僧祇莫問時非時受。若過非時如發瞬。若食得墮。停過須臾。復得停食食墮(謂旦起受食至中。過中已去限一須臾。若過二時名曰非時)。比丘晨起。應凈洗手齊腕已前。不得粗魯洗五指頭。當以灰土。洗
【現代漢語翻譯】 現代漢語譯本： 與第二位比丘交換食物，乃至下座（離開座位）。如果沙彌（小和尚）不明白，比丘（和尚）親自拿著食物教他交換，這樣沒有犯戒（沒有食物殘留、隔夜、被不潔之物接觸等）。乃至拿著米行走，沙彌和小比丘可以做飯。只是不可以點火，如果食物沸騰了，不可以吹動攪拌，這樣會犯吉羅（輕罪）。煮熟后，像上面說的那樣分。輾轉交換是可以的（義理上可以類比，現在把殘餘的食物給俗人，如果直接給其他人，會被認為是不潔凈的，因為心念沒有斷絕，所以是不凈的）。《十誦律》中說，比丘把食物傳給沙彌，沙彌把缽中的食物傳給比丘，比丘洗手后再接受。因為一心一意確實是給沙彌的，所以是清凈的。遠行難以得到食物的地方，允許自己拿著食物和他人交換清凈的食物。現在有人直接拿食物去乞討凈人（居士），然後又從凈人那裡乞討回來，這兩種情況都沒有經過受和舍的過程，所以不叫作交凈（如同《善見律》中說的那樣是好的）。有比丘讓沙彌拿著缽，沙彌吃完后拿著不凈的缽給師父。佛說，沒有緊急的事情不應該讓沙彌拿著缽，如果讓他拿著，應該從沙彌那裡接過來。《十誦律》中說，沒有水的地方，水上有食物，可以丟棄上面的，飲用下面的。如果下面有食物，可以飲用上面的。乃至酥油等，可以吹去上面的，飲用下面的。水泉池中有食物也是這樣。《僧祇律》、《多論》中說，乞食後有剩餘的食物，丟棄在曠野的石頭上，第二天乞食沒有得到食物，不要改變原來的想法，還是走原來的路。如果石頭上還有原來的飯，沒有凈人自己去拿，有烏鴉鳥類吃過的地方，應當丟棄。《五百問》中的因緣和上面相同。之所以開許這樣做，是因為信徒的佈施很重，而且這些食物是無主之物，如同郁單越（北俱盧洲）的法則，取食的人可以得到。《五分律》中說，比丘把剩餘的果實給了凈人，沒有再作其他想法，後來凈人又還給比丘，佛說，離手之後就叫做清凈的食物。《僧祇律》中說，不要問是不是吃飯的時間，如果過了吃飯的時間，就像眨眼一樣，如果吃了就會墮落。停止一會兒，過一會兒，又可以停止吃飯而墮落（意思是早上起來接受食物直到中午，過了中午就限制在一須臾（很短的時間），如果過了兩個時辰就叫做非時）。比丘早上起來，應該洗乾淨手，洗到手腕之前，不可以粗魯地洗五個指頭，應當用灰土洗。
【English Translation】 English version: He may exchange with a second Bhikkhu, even after sitting down. If a Samanera (novice monk) does not understand, the Bhikkhu (monk) himself should hold the food and teach him how to exchange, and there is no offense (no leftover food, overnight food, contact with unclean things, etc.). Even when carrying rice, a Samanera or junior Bhikkhu may cook. However, they must not light the fire, and if the food is boiling, they must not blow on it or stir it, which would be a Dukkhata (minor offense). Once cooked, it should be divided as mentioned above. Exchanging in turn is permissible (analogously, giving leftover food to a layperson now, but giving it directly to others is considered impure because the intention has not been relinquished, so it is impure). In the Sarvastivada Vinaya, a Bhikkhu passes food to a Samanera, and the Samanera passes the food in the bowl to the Bhikkhu. The Bhikkhu washes his hands and then receives it. Because it is genuinely given to the Samanera with a sincere mind, it is pure. In places where food is difficult to obtain on a long journey, it is permissible to carry one's own food and exchange it with others for pure food. Now, some directly beg for food from a pure person (lay devotee) and then beg it back from them. In both cases, there is no process of giving and relinquishing, so it is not called 'exchanging purity' (as it is good according to the Samantapasadika). Some Bhikkhus have Samaneras carry their bowls. After the Samanera has eaten, he gives the impure bowl to the teacher. The Buddha said, 'Without urgent matters, one should not have a Samanera carry the bowl. If he does carry it, one should receive it from the Samanera.' In the Sarvastivada Vinaya, in a place without water, there is food on the water. One may discard the food on top and drink the water below. If there is food below, one may drink the water above. Even with ghee, one may blow away the top and drink the water below. The same applies to food in a spring or pond. The Mahasanghika Vinaya and the Abhidharma-kosa-bhasya state that if there is leftover food after begging for food, it should be discarded on a stone in the wilderness. If one does not obtain food the next day, one should not change one's original intention and should still follow the original path. If the original rice is still on the stone, and there is no pure person to take it, and there are crows or birds eating it, it should be discarded. The circumstances in the Pancavimsati-prakarana are the same as above. The reason for allowing this is because the offerings of the faithful are heavy, and these foods are ownerless, like the law of Uttarakuru (Northern Kurus), where those who take the food may have it. In the Vinaya-matrka, if a Bhikkhu gives leftover fruit to a pure person and has no further intention, and later the pure person returns it to the Bhikkhu, the Buddha said, 'Once it has left the hand, it is called pure food.' The Mahasanghika Vinaya states not to ask whether it is the right time or not to receive. If it is past the right time, it is like a blink of an eye. If one eats, one will fall. Stop for a moment, and after a while, one can stop eating and fall (meaning that one receives food from morning until noon, and after noon, it is limited to one ksana (very short time). If it is past two periods, it is called non-time). When a Bhikkhu gets up in the morning, he should wash his hands cleanly up to the wrist, and he should not wash the five fingertips roughly. He should wash with ash and earth.
揩令作聲。洗已更相摩者不凈。更須洗之(今有安餅果手巾上。若有肥膩氣勢相連得殘。宿惡觸等。若凈巾無過)。律令以手巾盛食果。十誦中手巾日別洗之。僧祇若洗缽已不得摩拭。當停使燥。欲食時當護凈手。若摩頭口手相揩者。以上洗法洗之。捉袈裟者更須洗之。善見若乞食值風雨。塵土落缽中作念。當爲沙彌乞。得食還語沙彌如上因緣已。沙彌受已云。此是沙彌食。今施與大德得食無犯。律不犯中。若宿受食與父母。若塔舍作人計價與。后乞食比丘從作人邊乞得者。若缽盂有孔罅。食入中如法洗。余不出者得。若宿受穌油灌鼻。若隨唾出棄。餘者不犯。不受食戒三十九。十門分之。一制受意。二能受人。三所受境。四所受食。五受食處。六受食法。七須食觀。八食食法。九失受法。十對文解。初中五分云。佛未制前比丘各不受食。白衣訶言。我不喜見。著割截壞色衣人。不受食食是為不與取。多論五義故。一為斷盜竊因緣。二為作證明。三為止誹謗。四為成少欲知足。五為物生信令外道得益。昔有比丘。與外道共行。止果樹下。比丘不上樹不採果。又不肯就地取。並答言。佛不許作。外道知佛法清凈。即隨佛出家尋得漏盡。二能受者是比丘。了論能令受者具戒比丘。住于自性求得在此處。解云。能受者。清凈
【現代漢語翻譯】 現代漢語譯本 揩令作聲。洗完后互相摩擦，這是不凈的行為，需要再次清洗。（現在有放餅果的手巾，如果沾染了肥膩的氣味，或者有食物殘渣、過夜的污垢等，如果手巾是乾淨的則沒有問題）。律令規定可以用手巾盛放食物果品。《十誦律》中說手巾每天都要清洗。《僧祇律》中說洗完缽后不能擦拭，應當晾乾。要吃飯的時候應當保護好乾凈的手。如果摩擦頭、口、手，應當按照上面的清洗方法清洗。拿著袈裟的人需要再次清洗。《善見律》中說如果乞食時遇到風雨，塵土落入缽中，應當想：『應當為沙彌乞食。』得到食物后告訴沙彌上述因緣，沙彌接受后說：『這是沙彌的食物，現在施與大德，可以食用，沒有犯戒。』《律不犯》中說，如果過夜接受了食物給父母，或者給塔寺的工人，並計算了價格，後來乞食的比丘從工人那裡乞討得到食物，或者缽盂有孔洞，食物進入其中，如法清洗，剩餘沒有出來的，可以食用。如果過夜接受了酥油灌鼻，如果隨著唾液吐出丟棄，剩餘的沒有犯戒。不受食戒有三十九條，分為十個方面：一、制定受食的意義；二、能受食的人；三、所受食的境；四、所受的食物；五、受食的處所；六、受食的方法；七、須食的觀想；八、食食的方法；九、失去受食的方法；十、對照經文解釋。最初的五分律中說，佛陀未制定受食戒之前，比丘各自接受食物，白衣呵斥說：『我不喜歡看見穿著割截壞色衣服的人，不受食，這如同不與取（偷盜）。』《多論》中有五個意義：一、爲了斷絕盜竊的因緣；二、爲了作為證明；三、爲了止息誹謗；四、爲了成就少欲知足；五、爲了使眾生生起信心，使外道得到利益。過去有比丘與外道一同行走，停留在果樹下。比丘不上樹採摘果實，也不肯從地上撿拾，並回答說：『佛陀不允許這樣做。』外道知道佛法清凈，就跟隨佛陀出家，不久就證得了漏盡。二、能受食的人是比丘。《了論》中說能令受食的人是具戒的比丘，安住在自己的本性，尋求得到在此處。解釋說：能受食的人，是清凈的。
【English Translation】 English version Making a sound while wiping. Mutual rubbing after washing is impure and requires re-washing. (Currently, if there are cakes or fruits on the hand towel, and it is contaminated with greasy odors, or has food residue, overnight dirt, etc., it is fine if the towel is clean). The Vinaya states that hand towels can be used to hold food and fruits. The Sarvastivada Vinaya states that hand towels should be washed daily. The Mahasanghika Vinaya states that after washing the bowl, it should not be wiped but left to dry. When eating, one should protect clean hands. If rubbing the head, mouth, or hands together, one should wash according to the above method. Those who touch the kasaya (robe) need to wash again. The Samantapasadika states that if begging for food and encountering wind and rain, and dust falls into the bowl, one should think: 'I should beg for food for the Shramanera (novice).' After obtaining food, tell the Shramanera the above circumstances. After the Shramanera accepts it, he says: 'This is the Shramanera's food, now given to the venerable one, it is permissible to eat without offense.' The Anapatikavarga of the Vinaya states that if food is received overnight and given to parents, or given to workers at a stupa (pagoda) or monastery and the price is calculated, and later a begging Bhikkhu (monk) obtains food from the workers, or if the bowl has holes and food enters, wash it according to the Dharma, and what remains inside is permissible. If ghee (clarified butter) or oil is received overnight for nasal instillation, if it is expelled with saliva and discarded, the remainder is not an offense. There are thirty-nine precepts regarding not receiving food, divided into ten aspects: 1. The meaning of establishing the acceptance of food; 2. The person who can receive food; 3. The object of what is received; 4. The food that is received; 5. The place where food is received; 6. The method of receiving food; 7. The contemplation of needing food; 8. The method of eating food; 9. The method of losing the acceptance of food; 10. Explaining according to the text. The initial Five-Part Vinaya states that before the Buddha established the precept of receiving food, Bhikkhus each received food individually. Laypeople scolded, saying: 'I do not like to see people wearing cut and damaged colored robes, not receiving food, which is like stealing (taking what is not given).' The Mahavibhasa-sastra has five meanings: 1. To cut off the causes of theft; 2. To serve as proof; 3. To stop slander; 4. To achieve few desires and contentment; 5. To cause beings to generate faith and benefit outsiders. In the past, there was a Bhikkhu walking with an outsider, stopping under a fruit tree. The Bhikkhu did not climb the tree to pick fruit, nor would he pick it up from the ground, and replied: 'The Buddha does not allow it.' The outsider knew that the Buddha's Dharma was pure, so he followed the Buddha and became a monk, and soon attained the exhaustion of outflows. 2. The person who can receive food is a Bhikkhu. The Samantapasadika states that the person who can cause the acceptance of food is a Bhikkhu who has taken the precepts, abiding in his own nature, seeking to obtain it here. It explains that the person who can receive food is pure.
持戒無毀。故言住自性。欲求飲食名為求得。此處受食即度與余比丘。不須更受。即名此比丘為能受。若破戒被擯別住十三難。三舉滅擯應滅擯。學悔等人不成受故。三所對境。了論解云。除自己及同類。餘三類眾生。隨一被教不被教。知比丘不得自取食食。又知此可食物。知比丘是受施人。度與比丘。若不解此義。雖與不成受。多論為作證明故。若在人中。非人畜生悉不成受。五分曠野無凈人處聽。自洗燒器安水。凈人安米自煮。若熟從他受。僧祇曠野中行。牛上受食。長袋連紐一日一系置牛上。人不得觸之。至時一比丘引繩。一比丘受取口。云受受等。十誦蠅不可遮故非觸。鳥來啄一口去但棄啄處。余殘得食。善見天人鬼神畜生飛鳥皆成受。五分迦葉從帝釋受食。僧祇中。獼猴邊受蜜。十誦輕系地獄亦應得受。準此六道知解者成。反則不成。四所受食。初泛明須不。二明轉變。初中十誦五種塵不須受。謂食塵谷塵衣塵水塵風塵(應是細者。若粗須受)。善見若塵大落缽中。可除者去之。餘者不犯。細者更受(前十誦者。或無人處。或是嚮明中塵)。行食時。比座餘食。迸入缽中成受。僧祇一切塵一切更受。除畜生振身塵。若作意成受。乃至行餅麨飯等。抖擻筐器。逆落缽中。不作意者不成。反上成受。僧尼互凈互
【現代漢語翻譯】 現代漢語譯本 持戒沒有毀犯，所以說安住于自身。尋求飲食叫做『求得』。在這裡接受食物，就分給其他的比丘，不需要再次接受。這就叫做這個比丘『能受』。如果破戒、被擯、別住、有十三難、三次舉罪、滅擯、應滅擯、學悔等人，都不能成為『受』。三種所對的境界，《了論》解釋說：『除了自己和同類，其餘三類眾生，無論被教導與否，如果知道比丘不能自己取食物吃，又知道這是可以吃的食物，知道比丘是接受佈施的人，然後分給比丘，如果不理解這個道理，即使給予也不能算作『受』。』《多論》為此作證明。如果在人中，非人、畜生都不能成為『受』。《五分律》說，在曠野沒有凈人的地方，允許自己清洗燒煮器具，安置水，凈人安置米自己煮。如果煮熟了，從他人那裡接受。《僧祇律》說，在曠野中行走，從牛身上接受食物，用長袋子連線起來，一天系一次在牛身上，人不得觸控它。到時間，一個比丘拉繩子，一個比丘接受入口，說『受，受』等。《十誦律》說，蒼蠅無法遮擋，所以不算觸控。鳥來啄一口去，只丟棄啄過的地方，其餘的可以吃。《善見律》說，天人、鬼神、畜生、飛鳥都可以成為『受』。《五分律》說，迦葉從帝釋（Indra，天神之王）那裡接受食物。《僧祇律》中，從獼猴那裡接受蜂蜜。《十誦律》說，即使是地獄也應該可以接受。按照這個標準，六道眾生中，知解者可以成為『受』，反之則不成。四種所受的食物，首先泛泛地說明是否需要『受』，其次說明轉變。最初，《十誦律》說五種塵不需要『受』，即食塵、谷塵、衣塵、水塵、風塵（應該是細微的，如果粗大的需要『受』）。《善見律》說，如果大的灰塵落入缽中，可以去除的就去除，其餘的不犯戒。細微的灰塵需要重新『受』（前面《十誦律》所說，或者是在沒有人的地方，或者是在黎明時分的灰塵）。行乞食物時，鄰座剩餘的食物濺入缽中，算作『受』。《僧祇律》說，一切灰塵都需要重新『受』，除了畜生抖動身體產生的灰塵。如果作意（manasikara，有意識地）算作『受』，乃至行走時餅、炒麵、飯等，抖動筐器，逆向掉入缽中，不作意的就不算作『受』，反之則算作『受』。比丘尼互相凈化。
【English Translation】 English version Holding the precepts without violation, hence it is said to abide in oneself. Seeking food and drink is called 'seeking and obtaining'. Here, receiving food means distributing it to other Bhikkhus (monks), without needing to receive it again. This is called this Bhikkhu 'capable of receiving'. If one violates the precepts, is expelled, lives separately, has the thirteen difficulties, three censures, expulsion, should-be-expulsion, those undergoing repentance, etc., they cannot become 'receiving'. The three objects to be faced, the Liaolun explains: 'Except for oneself and those of the same kind, the remaining three types of beings, whether taught or not, if they know that a Bhikkhu cannot take food to eat himself, and also know that this is edible food, and know that the Bhikkhu is the one receiving the offering, and then distribute it to the Bhikkhu, if they do not understand this principle, even if given, it cannot be considered 'receiving'.' The Duo Lun provides proof for this. If it is among humans, non-humans, and animals, none can become 'receiving'. The Five-Part Vinaya says that in a wilderness where there are no pure people, it is permissible to wash and cook utensils oneself, place water, and have a pure person place rice to cook oneself. If it is cooked, receive it from others. The Sanghika Vinaya says that while walking in the wilderness, receiving food from a cow, using long bags connected together, tied to the cow once a day, people must not touch it. When the time comes, one Bhikkhu pulls the rope, and one Bhikkhu receives it into the mouth, saying 'receiving, receiving', etc. The Ten Recitation Vinaya says that flies cannot be blocked, so it is not considered touching. If a bird comes and pecks once and leaves, only discard the pecked area, and the rest can be eaten. The Good View Vinaya says that Devas (gods), humans, ghosts, animals, and flying birds can all become 'receiving'. The Five-Part Vinaya says that Kashyapa (one of the Buddha's major disciples) received food from Indra (king of the gods). In the Sanghika Vinaya, receiving honey from monkeys. The Ten Recitation Vinaya says that even in hell, it should be possible to receive. According to this standard, among the six realms of beings, those who understand can become 'receiving', otherwise not. The four types of food received, first generally explain whether 'receiving' is needed, and secondly explain transformation. Initially, the Ten Recitation Vinaya says that five types of dust do not need 'receiving', namely food dust, grain dust, clothing dust, water dust, and wind dust (should be fine, if coarse, 'receiving' is needed). The Good View Vinaya says that if large dust falls into the bowl, what can be removed should be removed, and the rest is not a violation. Fine dust needs to be 'received' again (what the Ten Recitation Vinaya said earlier, or it is in a place without people, or it is dust at dawn). When begging for food, if the remaining food from the neighboring seat splashes into the bowl, it is considered 'receiving'. The Sanghika Vinaya says that all dust needs to be 'received' again, except for the dust produced by animals shaking their bodies. If intentionally (manasikara) considered 'receiving', even when walking, cakes, roasted flour, rice, etc., shaking the basket, falling into the bowl in reverse, what is not intentional is not considered 'receiving', otherwise it is considered 'receiving'. Bhikkhunis (nuns) purify each other.
受。善見若病急緣。大小便灰土得自取。明瞭論名大開量。如下卷說。律中灰土泥等須受。應有人處。十誦聽擔食行。不使人見。若食當下道。取一搦不受而食。又聽過大澤。擔糧從他易凈食(此是有人處。前是無人處)。僧祇多論。見昨日石上殘食。不受開食如前戒說。亦急難開事同儉時八事。五百問云。山野處無人者。日中不得往反。應七日自作。先凈米取。僧祇濁水應受性黃無犯。五分鹹水性咸。不著鹽聽不受。伽論濁咸灰水見面不須受。善見若額頭汗。流入缽中須更受。臂中汗。流入手不須受(準此作意額頭亦成)。僧祇楊枝者。口中有熱氣生創。咽汁應受。若誤咽不犯。雪冰雹無凈人處。凈洗手自取食。有者應受。四分戒本。除水及楊枝不言咽非咽也。準僧祇好。二明轉變。善見受生薑後生牙不失受。火凈已生牙。牙處更凈。非生牙處得食。鹽變成水得食。僧祇自重煮不失受(四分亦爾)。酪穌甘蔗石蜜麻油等。由中前記識故。展轉不失受等。五受食處。明瞭論。求得在此處。地及水中。空中不成。如前受中說。六明受食法。一器食相對。了論至邊三種。一至身邊。謂以物置比丘手中。二至物邊。謂俗人擔物。令比丘自取手至物邊。三至器邊。以器貯物授與比丘。但捉器受並得。二身心相對。一身受非心。
【現代漢語翻譯】 現代漢語譯本 受（允許接受）。《善見律毗婆沙》說，如果因緊急情況，如生病，大小便，灰土等可以自行取用。《明瞭論》名為『大開量』，如下卷所說。律中灰土泥等必須接受，應在有人之處。 《十誦律》允許揹負食物行走，不讓人看見。如果吃東西，應當在路邊，取一小撮不接受就吃。又允許經過大沼澤時，揹負糧食從他人處換取乾淨的食物（這是有人之處，前面是無人之處）。《僧祇律》、《多論》說，見到昨天石頭上的殘餘食物，不接受就可以吃，如前面的戒律所說。也是緊急情況，可以像饑荒時一樣開許八件事。《五百問》說，在山野無人之處，中午不得往返，應當七日內自己製作。先取乾淨的米。《僧祇律》說，渾濁的水應當接受，如果水性是黃色的，沒有犯戒。《五分律》說，鹹水是鹹的，沒有放鹽，允許不接受。 《伽論》說，渾濁的咸灰水見面不需要接受。《善見律毗婆沙》說，如果額頭上的汗水流入缽中，需要重新接受。如果是手臂中的汗水流入手中，不需要接受（按照這個推斷，如果作意，額頭上的汗水也算）。《僧祇律》說，使用楊枝時，口中有熱氣生瘡，嚥下汁液應當接受。如果誤咽，不犯戒。雪、冰雹在沒有凈人的地方，洗凈手自己取食。如果有凈人，應當接受。《四分律戒本》說，除了水和楊枝，沒有說嚥下或不嚥下。按照《僧祇律》更好。 二、明轉變（關於食物的轉變）。《善見律毗婆沙》說，接受生薑后，生薑生芽不失去接受的效力。用火凈化後生芽，在生芽的地方重新凈化，不在生芽的地方可以食用。鹽變成水可以食用。《僧祇律》說，自己重新煮不失去接受的效力（《四分律》也是如此）。酪、酥、甘蔗、石蜜、麻油等，因為之前已經記識過，所以輾轉傳遞也不失去接受的效力等。 五、受食處（接受食物的地點）。《明瞭論》說，求得的食物必須在此處，在地上和水中可以，在空中不行，如前面接受的戒律中所說。 六、明受食法（關於接受食物的方法）。一、器食相對（器皿和食物相對）。《明瞭論》說有三種情況：一、至身邊，即把物品放在比丘手中。二、至物邊，即俗人挑著物品，讓比丘自己伸手去拿。三、至器邊，即用器皿盛著物品交給比丘。只要抓住器皿接受就可以。二、身心相對（身體和心意相對）。一身受非心（身體接受但心不接受）。
【English Translation】 English version Acceptance (of food). According to the Samantapasadika (Shan Jian Lu Pi Po Sha), if there is an urgent situation, such as illness, excrement, urine, ashes, etc., one may take them oneself. The Abhidharmasamuccaya (Ming Liao Lun) is called 'Great Allowance', as stated in the following volume. According to the Vinaya, ashes, soil, mud, etc., must be accepted where there are people. The Dasadhyaya-vinaya (Shi Song Lu) allows carrying food while walking, without letting people see. If eating, one should be on the side of the road, taking a handful and eating without acceptance. It is also allowed to cross a large swamp, carrying grain and exchanging it with others for clean food (this is where there are people; the previous is where there are no people). The Mahasamghika-vinaya (Seng Qi Lu) and Mahavibhasa (Duo Lun) say that seeing leftover food on a stone from yesterday, one may eat without acceptance, as stated in the previous precepts. It is also an emergency situation, allowing eight things to be permitted as in times of famine. The Five Hundred Questions (Wu Bai Wen) say that in a mountain wilderness where there are no people, one should not go back and forth at noon, but should make it oneself within seven days. First, take clean rice. The Mahasamghika-vinaya says that turbid water should be accepted; if the water is yellow in nature, there is no offense. The Sarvastivada-vinaya (Wu Fen Lu) says that salty water is salty; if no salt is added, it is allowed not to accept it. The Galu says that turbid salty ash water does not need to be accepted when meeting. The Samantapasadika says that if sweat from the forehead flows into the bowl, it needs to be accepted again. If sweat from the arm flows into the hand, it does not need to be accepted (according to this inference, if one intends, sweat from the forehead also counts). The Mahasamghika-vinaya says that when using a toothbrush twig (Yang Zhi), if there is heat in the mouth causing sores, swallowing the juice should be accepted. If one swallows it by mistake, there is no offense. In places where there are no pure people for snow and hail, wash your hands and take the food yourself. If there are pure people, it should be accepted. The Dharmaguptaka-vinaya (Si Fen Lu) says that apart from water and toothbrush twigs, it does not mention swallowing or not swallowing. According to the Mahasamghika-vinaya, it is better. Two, clarifying transformation (of food). The Samantapasadika says that after accepting ginger, if the ginger sprouts, the acceptance is not lost. If sprouts grow after purification by fire, purify again where the sprouts are; one may eat where there are no sprouts. Salt turning into water may be eaten. The Mahasamghika-vinaya says that re-cooking oneself does not lose the effect of acceptance (the Dharmaguptaka-vinaya is also the same). Cheese (Lao), ghee (Su), sugarcane (Gan Zhe), rock candy (Shi Mi), sesame oil (Ma You), etc., because they have been recognized before, the effect of acceptance is not lost even if they are passed on. Five, the place of accepting food. The Abhidharmasamuccaya says that the food obtained must be in this place; it is allowed on the ground and in the water, but not in the air, as stated in the previous precepts of acceptance. Six, clarifying the method of accepting food. One, the utensil and food are relative. The Abhidharmasamuccaya says there are three situations: one, reaching the side, that is, placing the item in the bhikkhu's hand. Two, reaching the side of the item, that is, a layman carrying the item, allowing the bhikkhu to reach out and take it himself. Three, reaching the side of the utensil, that is, using a utensil to hold the item and giving it to the bhikkhu. As long as one grasps the utensil and accepts it, it is permissible. Two, the body and mind are relative. The body accepts but the mind does not.
心緣他事。但申缽受。二心受非身。施主置食而去。但作意受。毗尼母云。以嫌比丘故。置食舍地。佛言。離手已是與竟。若準僧祇。口加三受。三身心平等非所遮。若已足食竟。不作殘食法不成受。四非身心。受比丘與施主。先相領當中。前緣事不得對面。便畫地作相。後置食于中。或入定。或禮佛誦經。身心不關故併成受。三單心無對受。僧祇邪見人不與比丘食。當滿荼邏規地作相。若葉蔽缽下時。口云受受受。前畜寶戒。俗人寶器不得捉。下食時亦云受受受。大同。明瞭十誦亦同。不相解等同之。五分火燒馬至。送食置地亦爾。僧祇若禪眠與食。不覺者不成。若不欲自食自捉與凈人。四連絆觸礙者。僧祇若繩連器物。相連不斷。與比丘者成受非威儀。乃至凈人樹上搖果。比丘以衣缽承取。或以手腳口。下果時。觸枝葉者。更生心言受受。善見繩系不成受。以無口加故。僧祇若如上成受非威儀。四分若遙過物。與者受者俱知。中間無觸礙。得墮手中者得。僧祇井上懸食下井底。比丘口言受受。勿突中間生草木。若在屋上。當繩連捍取。口言受受。十誦寫穌油注缽中。雖不絕成受。以注下流故。僧祇凈人行果鹽菜。應語懸放果。墮草上即去者不名受。小停者名受(中國行道人食法。凈衣踞坐已前施食案。上安草置缽
{ "translations": [ "心不在焉地想著其他事情，但還是接受了缽中的食物。如果心懷二意地接受，則不算作身體的接受。施主放下食物離開后，應當專注于接受食物。根據《毗尼母經》所說，如果因為厭惡比丘而將食物放在地上，佛陀說，只要食物離開了施主的手，就算施捨完畢。如果按照《僧祇律》，口中還需要加上三次『接受』。身、心平等地接受，則沒有遮止。如果已經吃飽了，不作殘食法，則不算完成接受。四種非身心的情況：比丘與施主相互給予食物時，先互相示意，但因為之前有事，不方便麵對面，就先在地上畫個記號，然後將食物放在記號中間。或者比丘入定、禮佛、誦經，身心沒有參與，這些都算作接受。三種單用心而沒有相對的情況：根據《僧祇律》，邪見之人不直接給比丘食物，而是在地上畫個滿荼邏（mandala，壇場）的形狀作為記號，當樹葉遮蔽缽時，口中說『接受、接受、接受』。之前有畜寶戒（不允許儲存金銀財寶的戒律），俗人的寶器不能觸控，放下食物時也說『接受、接受、接受』，大致相同。《明瞭十誦律》也相同。不理解的情況也相同。根據《五分律》，火燒馬至（一種譬喻），送食物到指定地點也一樣。根據《僧祇律》，如果在禪定或睡眠中給予食物，沒有察覺則不算接受。如果不想要自己吃，可以自己拿著交給凈人（負責寺院雜務的在家信徒）。四種連帶牽絆阻礙的情況：根據《僧祇律》，如果繩子連線著器物，相互連線沒有斷開，給予比丘則算作接受，但不合威儀。乃至凈人在樹上搖晃果實，比丘用衣服或缽承接，或者用手腳口接住，果實掉落時，碰到樹枝樹葉，需要再生起念頭說『接受、接受』。《善見律》認為用繩子繫著不算接受，因為沒有口中說『接受』。《僧祇律》認為如果像上面那樣，算作接受但不合威儀。《四分律》認為如果遙遠地傳遞物品，給予者和接受者都知道，中間沒有阻礙，能夠掉落在手中就算接受。根據《僧祇律》，在井上用繩子懸掛食物到井底，比丘口中說『接受、接受』，不要讓中間長出草木。如果在屋頂上，應當用繩子連線拉下來，口中說『接受、接受』。《十誦律》說，傾倒酥油到缽中，即使沒有完全斷開也算接受，因為是傾注而下。《僧祇律》說，凈人拿著水果和蔬菜，應該說『懸掛放下果實』，如果果實掉在草上就離開，則不算接受，稍微停留一下就算接受（中國的行道人（苦行僧）的食物接受方法：穿著乾淨的衣服，跪坐在施食案前，在上面鋪上草，放置缽。)", " ], "english_translations": [ "Being preoccupied with other matters, but still receiving the food in the bowl. If one receives with divided intentions, it is not considered a bodily acceptance. After the donor places the food and leaves, one should focus on accepting the food. According to the Vinaya-matrika (毗尼母經), if food is placed on the ground due to dislike for the Bhikkhu (比丘, monk), the Buddha said that once the food has left the donor's hand, the offering is complete. According to the Samghika (僧祇律), one must verbally add 'I accept' three times. Accepting with body and mind in equanimity is not prohibited. If one is already full, not performing the ucchishta (殘食, leftover food) ritual means the acceptance is not complete. Four situations of non-physical and non-mental acceptance: When a Bhikkhu gives food to a donor and vice versa, they first signal each other, but due to a prior matter, they are unable to face each other, so they first draw a mark on the ground, and then place the food in the middle of the mark. Or if the Bhikkhu is in meditation, prostrating, or reciting scriptures, and the body and mind are not involved, these are all considered acceptance. Three situations of acceptance with mind alone and no interaction: According to the Samghika, a person with wrong views does not give food directly to the Bhikkhu, but draws a mandala (滿荼邏, sacred diagram) on the ground as a mark. When a leaf covers the bowl, one verbally says 'I accept, I accept, I accept.' Previously, there was the precept against hoarding treasures (畜寶戒, the rule against storing gold and silver), and a layperson's precious items cannot be touched. When placing the food down, one also says 'I accept, I accept, I accept,' which is largely the same. The Vimuttimagga (明瞭十誦律) is also the same. Situations of misunderstanding are also the same. According to the Five-Part Vinaya (五分律), the burning horse arrives (a metaphor), and sending food to the designated location is also the same. According to the Samghika, if food is given during meditation or sleep, and one is unaware, it is not considered acceptance. If one does not want to eat it oneself, one can hold it and give it to a kappiya-karaka (凈人, attendant). Four situations of connection, entanglement, and obstruction: According to the Samghika, if a rope is connected to an object, and the connection is not broken, giving it to the Bhikkhu is considered acceptance, but it is not proper conduct. Even if a kappiya-karaka shakes fruit from a tree, and the Bhikkhu catches it with a robe or bowl, or catches it with hands, feet, or mouth, if the fruit touches branches or leaves when falling, one needs to generate the thought and say 'I accept, I accept.' The Samantapasadika (善見律) considers that tying with a rope is not acceptance, because there is no verbal 'I accept.' The Samghika considers that if it is like the above, it is considered acceptance but not proper conduct. The Four-Part Vinaya (四分律) considers that if an object is passed from afar, and both the giver and receiver know, and there is no obstruction in between, and it is able to fall into the hand, it is considered acceptance. According to the Samghika, if food is suspended above a well and lowered to the bottom of the well, the Bhikkhu verbally says 'I accept, I accept,' and one should prevent grass and trees from growing in between. If it is on the roof, one should connect it with a rope and pull it down, verbally saying 'I accept, I accept.' The Ten Recitations Vinaya (十誦律) says that pouring ghee (酥油, clarified butter) into a bowl, even if it is not completely separated, is considered acceptance, because it is pouring downwards. The Samghika says that if a kappiya-karaka carries fruit and vegetables, one should say 'Suspend and release the fruit,' if the fruit falls on the grass and they leave immediately, it is not considered acceptance, if they pause slightly, it is considered acceptance (The Chinese xingdao ren (行道人, ascetic practitioner)'s method of receiving food: wearing clean clothes, kneeling before the food table, placing grass on it, and placing the bowl.)" ] }
。如是食)。若凈人難得。比丘至飯餅果菜邊受取行之。若凈人舉。不離地亦名受非威儀。當語稍稍授我。若槍鑊熱不得受者。當以兩木橫置地。比丘腳躡當安槍。時口云受受。五心境相當受。凈人作三法。比丘作三法。食無七過等。廣如四藥法中。六非心境受。如上乞食自取儉開等緣。不勞心境自取無罪。七食須觀門五別。一計功多少。量彼來處。二自忖己德行全缺多減。三防心顯過不過三毒。四正事良藥取濟形若。五為成道業世報非意。故明瞭論中雲。餘一切文句縱廣道應知。解云。出家人受食時或受竟。先須觀食。然後啖之。廣如下卷對施興治中。但每日恒須恐未見後文故。略知大旨。不爾徒自衣食終為聖訶。毗尼母中。鈍根比丘總作一念。利根比丘口口作念。著衣者著。著作念。入房入。入作念。不爾食。出腹中。亦如后卷。八正受食法。四分受有五種。手與手受。手與持物受。持物與手受。若持物授持物受。若遙過物如上說。復有五種。身衣曲肘器與。還以上四受。若有因緣置地與(如上口云受受)。十誦凈人不解行食。半在缽半棄地。若墮所受草上應食。若著土吹卻食。土多者水洗食之。僧祇下時覺墮缽中時不覺。二初下不覺墮時覺。此二俱非威儀名受食。十誦行食時。凈人輕比丘。故觸此丘手。不應受
不輕者得。九明失受法。一決意棄捨失。了論若人不須此物。決舍此食失受。更食得罪。二舍戒失。了論云。先受食已后舍戒。余比丘須者更受。三舍命失。一切退沒故。即如亡人不凈食器。皆不須翻穢。四任運失。謂曾受四藥過時。法滿更無有受。如后律中。五轉變失。如麻出油。漿變成酒。酒變成醋。生變成熟並失本受。若爾僧祇中。何故展轉不失。答此謂時中加記識故。后得無過。若時中不記者皆不成法。六遇緣觸失。如多論凈人觸失。更洗手受。僧祇亦爾(今有重受而不洗手者。成受皆無膩觸。但先洗手意在凈心。非謂有污)。十依文解。四分食五種蒲阇尼。飯乾飯麨魚肉也。五種佉阇尼如上。五種奢邪尼。穌油生穌蜜石蜜也。若不與食自取著口中咽咽墮。非時七日限過亦墮。盡形無緣不受食吉羅。不犯者。取凈水楊枝。若不受穌油灌鼻。與唾俱出。余不犯。若乞食時鳥銜食。若風吹墮缽中。除去此食。乃至一指爪可除去。餘者不犯。索美食戒四十。四緣。一是美食(乳酪魚肉)。二無病(一坐間不堪食竟)。三自為已。四食咽犯。祇中不得從屠家乞肉汁。八種乳酪家亦不得。恐招譏過。蠶家乞綿亦同於此。五百問。不病索好食犯重。律不犯者。病人自乞為病人乞。或自他交乞不求。自得一切得。與外道食戒
【現代漢語翻譯】 現代漢語譯本 不輕忽者才能獲得。有九種情況會導致失去已接受的供養： 一、決意捨棄而失去。根據《了論》，如果有人不需要此物，決意捨棄此食物，則失去接受的資格，再食用便會犯戒。 二、舍戒而失去。根據《了論》記載，先接受食物，之後舍戒，其他比丘如果需要，可以重新接受。 三、捨命而失去。因為一切都已退沒，就像亡者的不凈器物，都不需要再翻過來清洗。 四、任運而失去。指的是曾經接受的四種藥物過了時效，法定的期限已滿，無法再次接受，如同後來的律中所說。 五、轉變而失去。例如，麻變成油，漿變成酒，酒變成醋，生變成熟，都會失去原本接受的資格。如果這樣，那麼在《僧祇律》中，為何輾轉相授不會失去資格呢？回答是，這是因為在時限內有記錄和標識的緣故，之後獲得沒有過失。如果在時限內沒有記錄，則都不符合法度。 六、遇到因緣觸碰而失去。例如，《多論》中，凈人觸碰食物會導致失去資格，需要重新洗手才能接受。《僧祇律》也是如此（現在有重新接受但不洗手的情況，只要接受時沒有油膩的觸感即可。但先洗手的目的是爲了凈化內心，並非真的有污垢）。 十、根據經文解釋，《四分律》中，食物有五種蒲阇尼（bhojanī，正食用）：飯、乾飯、麨（chǎo，炒麵）、魚、肉。五種佉阇尼（khādanī，非正食用）如上所述。五種奢邪尼（lehyanī，可舔舐的）：酥油、生酥、蜜、石蜜。 如果不給予食物而自己取來放入口中吞嚥，或者吞嚥時超過了非時七日的期限，也會墮落。盡形壽沒有因緣而不接受食物，會犯吉羅（duṣkṛta，惡作罪）。不犯戒的情況：取用凈水、楊枝，或者不接受酥油灌鼻，與唾液一起排出，其餘情況不犯戒。如果乞食時鳥銜走食物，或者風吹落入缽中，除去這些食物，乃至一指甲大小的量可以除去，其餘部分不犯戒。 索取美食戒有四十種情況。四種因緣：一是美食（乳酪、魚肉），二是無病（一坐之間無法吃完），三是為自己，四是食物嚥下即犯戒。《祇律》中不得從屠夫家乞討肉汁，八種乳酪家也不得乞討，恐怕招致譏諷。蠶農家乞討棉花也與此相同。《五百問》中，沒有生病卻索要好的食物會犯重罪。律中不犯戒的情況：病人自己乞討，為病人乞討，或者自己與他人交換乞討但不強求，自己得到一切都允許。與外道一起食用食物會犯戒。
【English Translation】 English version Those who are not careless will obtain. There are nine ways to lose what has been received: 1. Losing through intentional abandonment. According to the Liaolun (了論, Commentary on Vinaya), if someone does not need this item and intentionally abandons this food, they lose the qualification to receive it, and eating it again will be a transgression. 2. Losing through renouncing the precepts. According to the Liaolun, if one receives food and then renounces the precepts, other Bhikkhus (比丘, monks) can receive it again. 3. Losing through death. Because everything has receded, like the impure utensils of the deceased, there is no need to turn them over and clean them. 4. Losing through natural expiration. This refers to the four medicines that were once received but have passed their expiration date. The legal time limit has been reached, and they cannot be received again, as stated in later Vinaya texts. 5. Losing through transformation. For example, sesame seeds becoming oil, juice becoming wine, wine becoming vinegar, raw becoming cooked, all lose the original qualification to be received. If so, then in the Saṃghika Vinaya (僧祇律, Vinaya of the Saṃgha), why doesn't the qualification to receive get lost when passing on from one to another? The answer is that this is because there is a record and identification within the time limit, and there is no fault in obtaining it later. If there is no record within the time limit, then it does not comply with the Dharma. 6. Losing through contact with defiling circumstances. For example, in the Dharmaguptaka Vinaya (多論, Vinaya in Four Parts), a layperson touching food will cause it to lose its qualification, and one needs to wash their hands again to receive it. The Saṃghika Vinaya is also the same (now there are cases of receiving again without washing hands, as long as there is no greasy touch when receiving. But the purpose of washing hands first is to purify the mind, not because there is actual dirt). 10. According to the interpretation of the scriptures, in the Dharmaguptaka Vinaya, there are five types of bhojanī (蒲阇尼, staple food): rice, dried rice, chǎo (麨, roasted flour), fish, and meat. The five types of khādanī (佉阇尼, non-staple food) are as mentioned above. The five types of lehyanī (奢邪尼, lickable food) are: ghee, fresh ghee, honey, and rock candy. If one takes food and puts it in their mouth and swallows it without being given, or if swallowing exceeds the seven-day limit of non-mealtime, one will also fall. Not accepting food for the rest of one's life without a valid reason will result in a duṣkṛta (吉羅, offense of wrong-doing). Situations where one does not commit an offense: taking clean water, a toothbrush twig, or not accepting ghee for nasal irrigation and expelling it with saliva, other situations do not constitute an offense. If a bird takes away food while begging for alms, or if the wind blows it into the bowl, remove these foods, even up to the amount of a fingernail can be removed, and the rest does not constitute an offense. There are forty situations for the precept of requesting delicious food. Four conditions: one is delicious food (dairy products, fish, meat), two is being without illness (unable to finish eating in one sitting), three is for oneself, and four is committing an offense as soon as the food is swallowed. In the Ghilu (祇律, Vinaya), one must not beg for meat broth from a butcher's house, nor from eight types of dairy farmers, for fear of causing ridicule. Begging for cotton from silkworm farmers is the same. In the Five Hundred Questions, requesting good food when not sick is a serious offense. Situations where one does not commit an offense according to the Vinaya: a sick person begs for themselves, begs for a sick person, or exchanges begging with others without demanding, and everything one obtains is allowed. Eating food with heretics is an offense.
四十一。五緣。一是外道。二知。三自與食。四非置地使人。五彼手受便犯。五分乞食乞兒乞狗畜。量己食分減施。十誦外道伺求長短與食。不名污家。多論與無見人不犯。若眾僧與外道食無過。不得手與。不囑同利入聚戒四十二。五緣。一先受他請。以不受故佛開不囑入村。二食前後。三不囑授。四詣余家無緣。五入門犯。僧祇若乞食比丘。次行乞食到檀越家。即請令住。因往他家得二墮。如上背請中。義準若一人受請無同。請者須白請家。或白凈人後得余行。一不惱食主來問知處故。彼律又云。若二比丘。各受常請交往亦爾。須白施主。四分云。食前者。明相出至食時。食後者。從食時至日中(準此與時經食時同)。家者男子女人所居。白余比丘者同一界住(不同非時以。同受請知處)。若囑授詣村而中道還。或至余家。或至寺內庫藏處及邊房。若至尼寺中。若出彼白衣家並失。前囑授當更囑他。不者入門墮。不犯者。若病若白。若迦提時。若施衣時。若無比丘囑。至余庫藏及尼寺若家家多敷坐具請比丘。十誦若食不足。若不正余處求不犯。多論主人明日供。今日往墮。余主人喚。廣如下卷。食家強坐戒四十三。四食之中。是觸食家。眼根對色故名觸食。五分男女情相共食。僧祇見色愛著故名食也。四緣。一是食
家。二知是。十誦若斷淫家。若受齋家。男女互受一日戒不犯。三強坐屏處。五分坐者知妨其事。十誦此舍多人出入不犯。四無第四人。僧祇母女姊妹亦犯。律云。有寶者。多論以著寶衣輕明發欲故也。屏與女坐戒四十四。四緣。一是俗女。二屏處。三無第三人。四申手不及戶坐犯。多論閉戶無凈人墮。開戶外有凈人吉。戶內有凈人不犯。僧祇若母姊妹。若大小凈人。睡眠癡狂嬰兒雖有是人名獨(以人多犯故。前已重明。故又出之)。若凈人作務來往不斷。若門向道有行人如食頃不斷。若閣上閣下凈人遙見者不犯。律不犯者。舒手及戶。坐使乞食比丘見。若二比丘為伴。若有識別人在邊。及難緣並開。獨與女人坐戒四十五。四緣。一是俗女。二露處(凈人見聞屏處)。三無第三人。四在申手內共坐犯。十誦與女露地坐。隨起還坐。隨爾數墮。相去一尋內墮。一尋半吉。二尋若過無犯。前食家不犯者如前。若互受一日戒吉羅。驅他出聚戒四十六。四緣。一是比丘。二期與設食。三無諸緣礙。四遣去犯。律中不犯與食令去。若病若無威儀。人見不喜自送食與。若破戒見故。命梵等方便遣不以嫌心。過受四月藥請戒四十七。六緣。一是藥請。二施主限定。三知限。四過受。五無緣。六食便犯。僧祇中。春夏冬若過皆犯。或一
【現代漢語翻譯】 現代漢語譯本 家。二知是。《十誦律》中，如果斷絕淫慾的在家眾，或者受持齋戒的在家眾，男女互相受持一日戒且不違犯，則不犯戒。三是強行坐在隱蔽之處。《五分律》認為坐者知道會妨礙事情。《十誦律》認為此房舍多人出入，則不犯戒。四是沒有第四個人。《僧祇律》認為母親、女兒、姐妹也算犯戒。《律》中說，有寶物的人，是因為穿著華麗的衣服，輕浮而引發慾望的緣故。與女子在隱蔽處同坐，是第四十四條戒律，有四個條件：一是俗家女子，二是隱蔽之處，三是沒有第三個人，四是伸手不能及門的地方同坐則犯戒。《多論》認為關閉門戶且沒有清凈的人在場則墮落。打開門戶且外面有清凈的人則吉利。門戶內有清凈的人則不犯戒。《僧祇律》認為如果是母親、姐妹，或者大小凈人，睡眠、癡狂、嬰兒，即使有這些人，也如同獨自一人（因為人多容易犯戒，前面已經重複說明，所以又提出來）。如果凈人在做事情，來往不斷，或者門朝向道路，有行人如吃飯的時間一樣不斷，或者樓上樓下凈人遙遙可見，則不犯戒。《律》中不犯戒的情況：舒手可以及門，坐著讓乞食的比丘看見。如果是兩個比丘結伴，或者有認識的人在旁邊，以及有困難的因緣都開許。獨自與女人同坐，是第四十五條戒律，有四個條件：一是俗家女子，二是暴露之處（凈人可以看見聽見的地方），三是沒有第三個人，四是在伸手可及的範圍內同坐則犯戒。《十誦律》中，與女子在露天的地方坐，隨起隨坐，按照次數墮落。相距一尋（古代長度單位）之內墮落，一尋半吉利，二尋如果超過則沒有犯戒。前面說到的在施食家不犯戒的情況如前所述。如果互相受持一日戒則犯吉羅罪。驅趕他人出聚落，是第四十六條戒律，有四個條件：一是比丘，二是約定好要設食，三是沒有諸多的阻礙，四是驅趕他人則犯戒。《律》中不犯戒的情況：給予食物后讓他離開，如果是生病或者沒有威儀，別人看見不歡喜，親自送食物給他，如果是看見破戒的緣故，用命令、梵語等方便讓他離開，而不是因為嫌棄的心。超過接受四個月的藥物供養，是第四十七條戒律，有六個條件：一是藥物供養，二是施主限定時間，三是知道期限，四是超過接受，五是沒有因緣，六是食用則犯戒。《僧祇律》中，春夏秋冬如果超過都犯戒，或者一 現代漢語譯本
【English Translation】 English version Home. Two know is. If the Ten Recitation Vinaya [Shi Song Lu] stipulates that if a layperson who has severed sexual desire, or a layperson who observes the precepts of fasting, if a man and a woman mutually observe the one-day precepts and do not violate them, then there is no violation. Three is to forcibly sit in a secluded place. The Sarvastivada Vinaya [Wu Fen Lu] considers that the sitter knows that it will hinder the matter. The Ten Recitation Vinaya [Shi Song Lu] considers that if many people enter and exit this house, then there is no violation. Four is that there is no fourth person. The Sangha Vinaya [Seng Qi Lu] considers that a mother, daughter, or sister also counts as a violation. The Vinaya [Lu] says that a person with treasures is because they are wearing gorgeous clothes, frivolous and causing desire. Sitting with a woman in a secluded place is the forty-fourth precept, with four conditions: one is a secular woman, two is a secluded place, three is that there is no third person, and four is that sitting together where one's hand cannot reach the door is a violation. The Duo Lun considers that closing the door and not having a pure person present is a downfall. Opening the door and having a pure person outside is auspicious. Having a pure person inside the door is not a violation. The Sangha Vinaya [Seng Qi Lu] considers that if it is a mother, sister, or large or small pure person, sleeping, insane, or infant, even if there are these people, it is like being alone (because many people easily violate the precepts, which has been repeatedly explained before, so it is mentioned again). If the pure person is doing things, coming and going constantly, or the door faces the road, and there are pedestrians constantly like the time it takes to eat, or the pure person upstairs and downstairs can be seen from afar, then there is no violation. The Vinaya [Lu] states that there is no violation in the following situations: stretching out one's hand to reach the door, sitting so that a begging bhikkhu can see. If two bhikkhus are accompanied, or there is an acquaintance nearby, and difficult circumstances are permitted. Sitting alone with a woman is the forty-fifth precept, with four conditions: one is a secular woman, two is an exposed place (where a pure person can see and hear), three is that there is no third person, and four is that sitting together within reach is a violation. In the Ten Recitation Vinaya [Shi Song Lu], sitting with a woman in an open place, getting up and sitting down repeatedly, falls according to the number of times. Falling within a xun (ancient unit of length), one and a half xun is auspicious, and exceeding two xun is not a violation. The previously mentioned situations where there is no violation in the almsgiving family are as described above. If they mutually observe the one-day precepts, then they commit a dukkhata offense. Expelling others from the settlement is the forty-sixth precept, with four conditions: one is a bhikkhu, two is an agreement to provide food, three is that there are no obstacles, and four is expelling others is a violation. The Vinaya [Lu] states that there is no violation in the following situations: giving food and letting him leave, if he is sick or has no dignity, others see him and are not happy, personally giving him food, if it is because he sees a violation of the precepts, using commands, Sanskrit, and other means to let him leave, and not because of a feeling of disgust. Exceeding the acceptance of four months of medicine offerings is the forty-seventh precept, with six conditions: one is medicine offerings, two is the donor setting a time limit, three is knowing the limit, four is exceeding acceptance, five is that there is no reason, and six is eating is a violation. In the Sangha Vinaya [Seng Qi Lu], exceeding in spring, summer, autumn, and winter is a violation, or one English version
月半月不得更過。律中不犯者。除四緣如戒本。過藥限墮。過夜限吉羅。觀軍戒四十八。多論有三意。一為尊重佛法故。二為滅誹謗故。三為息諸惡增長善法故。四緣。一是軍陣。二故往觀。三無緣。四往見犯。四分陣者。若戲若真看者皆墮。若軍在前後下道避。不者吉羅。方便見墮。若被請去。力勢道斷等不犯。僧祇若逢軍不作意見者無犯。若作意舉頭窺望見墮。若天王出作意看者越。乃至看畜生鬥。及人諍口看者亦越。十誦為觀無常故。雖觀不犯。有緣軍中過限戒四十九。四緣。一有請緣。多雲。開往者。為沙門果故。長養佛法故。長信敬故。又道俗相須成就佛法故。聽往有益。二曾經二夜。三第三宿不離見聞處。四明相出犯。觀軍合戰戒五十。四緣。一先有緣在宿。二軍陣合戰。三方便往觀。四見便犯。飲酒戒五十一。三緣。一是酒。二無重病緣。三飲咽犯。律云。若以我為師者。乃至不得以草木內酒中滴口。因說酒有十過。五分以降龍故。得酒醉衣缽縱橫。佛與阿難舁至井邊。佛自汲水阿難洗之。著衣臥于床上。令頭向佛。須臾轉側伸腳蹋佛。佛集僧言。昔日敬佛。今不能敬。昔伏毒龍。今不能降蝦蟆。因說漸斷酒制。乃至嗅酒器。多論云。此戒極重。能作四逆除破僧。又能破一切戒。及餘眾惡故。四分中。
【現代漢語翻譯】 現代漢語譯本 月半月（農曆十五）之後不得再過（藥）。律中沒有違犯的情況，按照戒本，除去四種情況。過了藥的期限就犯墮罪，過了夜晚的期限就犯吉羅罪。觀軍戒第四十八條，《多論》中有三種意義：一是為尊重佛法，二是為消除誹謗，三是為停止各種惡行，增長善法。四種情況是：一是軍陣，二是故意前往觀看，三是沒有緣由，四是前往觀看就犯戒。《四分律》中，觀看軍陣，無論是遊戲還是真打，觀看的人都犯墮罪。如果軍隊在前後，要下道避讓，否則犯吉羅罪。心存方便去觀看就犯墮罪。如果被邀請去，或者因為勢力、道路阻斷等原因，就不算違犯。《僧祇律》中，如果遇到軍隊不作意去看，就不算違犯。如果作意抬頭窺望，就犯墮罪。如果天王出行，作意去看，就犯越罪，甚至觀看畜生打鬥，以及人爭吵，觀看的人也犯越罪。《十誦律》認為，爲了觀察無常，即使觀看也不算違犯。有緣在軍中超過期限的戒律是第四十九條。四種情況是：一是有邀請的緣由。《多論》說，允許前往，是爲了沙門的果位，爲了增長佛法，爲了增長信心和尊敬，又因為道俗互相需要，成就佛法，所以允許前往有益處。二是曾經住過兩夜。三是第三個晚上不離開見聞之處。四是天亮時離開就犯戒。觀看軍隊交戰的戒律是第五十條。四種情況是：一是先前有緣由在那裡住宿。二是軍隊交戰。三是心存方便前往觀看。四是看到就犯戒。飲酒戒第五十一條。三種情況是：一是酒，二是無重病緣由，三是飲咽就犯戒。《律》中說，如果以我為師，乃至不得將草木放入酒中，然後滴入口中。因為說到酒有十種過失。《五分律》中，因為降伏毒龍的緣故，得到酒後醉酒，衣缽散亂。佛陀與阿難一起抬到井邊。佛陀親自汲水，阿難清洗衣物，然後讓阿難穿著衣服躺在床上，頭朝向佛陀。一會兒，阿難轉身伸腳踩到佛陀。佛陀召集僧眾說，過去尊敬佛陀，現在不能尊敬。過去能降伏毒龍，現在不能降伏蝦蟆。因此制定了逐漸斷酒的戒律，乃至聞到酒器都不行。《多論》說，這條戒律非常重要，能犯下四逆罪，除了破僧罪。又能破壞一切戒律，以及其他各種惡行。《四分律》中。
【English Translation】 English version One must not partake in medicine beyond half a month (the 15th day of the lunar month). According to the Vinaya, there is no offense if it falls under the four exceptions as stated in the Pratimoksha. Exceeding the medicine limit incurs a 'duhkrita' offense, while exceeding the night limit incurs a 'sthulatyaya' offense. The 48th precept concerns observing armies. The Mahavibhasa (多論) states three reasons for this precept: first, to respect the Buddha's teachings; second, to eliminate slander; and third, to cease all evil and increase good. The four exceptions are: first, being in a military formation; second, intentionally going to observe; third, having no reason; and fourth, the act of observing itself constitutes an offense. According to the Dharmaguptaka Vinaya (四分律), watching military formations, whether for amusement or real combat, incurs a 'duhkrita' offense. If an army is approaching from the front or behind, one must step aside to avoid them, otherwise incurring a 'sthulatyaya' offense. Intentionally seeking to observe incurs a 'duhkrita' offense. If one is invited, or if circumstances such as force or blocked roads prevent avoidance, there is no offense. According to the Mahasanghika Vinaya (僧祇律), if one encounters an army and does not intentionally look, there is no offense. However, intentionally raising one's head to peek incurs a 'duhkrita' offense. If a celestial king is processing and one intentionally watches, it incurs an offense of exceeding the limit, even watching animals fighting or people arguing incurs the same offense. The Sarvastivada Vinaya (十誦律) states that observing impermanence is a valid reason, and therefore observing is not an offense. The 49th precept concerns remaining in a military encampment beyond the permitted time, with four exceptions: first, being invited. The Mahavibhasa states that permission is granted for the sake of a Shramana's (沙門) attainment, to promote the Buddha's teachings, and to increase faith and respect. Furthermore, the interaction between laity and clergy is necessary for the flourishing of the Dharma, so allowing such visits is beneficial. Second, having stayed for two nights. Third, not leaving the area of sight and hearing on the third night. Fourth, committing an offense upon the dawn. The 50th precept concerns watching armies engaged in battle, with four exceptions: first, having a prior reason for being there overnight. Second, armies engaged in battle. Third, intentionally seeking to observe. Fourth, the act of seeing constitutes an offense. The 51st precept concerns drinking alcohol, with three conditions: first, it is alcohol. Second, there is no serious illness. Third, the act of drinking and swallowing constitutes an offense. The Vinaya states, 'If you take me as your teacher, you must not even dip grass or wood into alcohol and then put it in your mouth.' This is because alcohol is said to have ten faults. According to the Mahisasaka Vinaya (五分律), due to subduing a poisonous dragon, one became drunk and scattered their robes and bowl. The Buddha and Ananda (阿難) carried them to the well. The Buddha drew water, and Ananda washed the robes, then lay on the bed with the robes on, head facing the Buddha. After a while, Ananda turned and stretched his feet, stepping on the Buddha. The Buddha gathered the Sangha (僧) and said, 'In the past, you respected the Buddha, but now you cannot. In the past, you could subdue a poisonous dragon, but now you cannot subdue a toad.' Therefore, the precept of gradually abstaining from alcohol was established, even smelling the alcohol container is forbidden. The Mahavibhasa states that this precept is extremely important, as it can lead to the four heinous crimes, except for causing a schism in the Sangha. It can also break all other precepts and lead to various evils. According to the Dharmaguptaka Vinaya.
但使是酒。乃至草木作者。無酒色香味。若非酒。而有酒色香味並不合飲。若酒煮酒和合食飲一切墮。若甜醋酒食麹酒糟一切吉羅。十誦若飲似酒醋酒甜酒糟[殿/酉]。若麹能醉人。咽咽墮。多論麹犯墮者。謂和酒麹干持行者。若余麹不犯。四分若酒作酒想。若疑若無酒想皆墮(莫非取境犯。謂前有方便)。十誦為恐冷發。和酒與之。不看即飲故制。若看知非而是者。如上開之。律不犯者。若病餘藥治。不差以酒為藥。若用身外塗創。一切無犯。五百問。若醫言。必差得和藥服。不得空服。強勸人不飲吉。飲犯墮。善見若酒煮藥。故有酒香味犯吉。無者得飲。僧祇一切果漿。令人醉越。若麹飯和食者提。啖蘗者越毗尼。水中戲戒五十二。多論四意。一佛法尊重。理宜敬奉。入水遊戲損壞不輕。二動越威儀招世譏過。三妨廢正業。四又失正念故。三緣。一是水。二無緣。三入中戲犯。律中戲者。放意自恣。以手畫水。或水相澆濽。乃至以缽盛水弄一切墮。除水已。若漿若酒弄者吉。僧祇水陸互澆濽越。俱水中者提。五分摶雪。及草頭露弄者吉。伽中乃至水滴地亦吉。律中不犯者。若道行渡水。沉水取沙石諸物。若學知浮法而浮。掉臂畫水濽者不犯。擊攊戒五十三。四緣。一大比丘。二作惱意。三手腳十指。四觸著便犯
。僧祇以指指比丘亦提。五指指五提。乃至差會以指某甲去者亦墮。沙彌眠喚覺當挽衣。五分若擊攊沙彌。乃至畜生亦吉。四分若以余物擊攊者吉羅。不犯者。不故作。若眠觸令覺一切開。不受諫戒五十四。五緣。一已欲作非法事。二他如法設諫。三知已所作非。前人諫者是。四拒諫不受。五隨作犯根本違諫波逸提。此謂諫時不受犯吉。後作六聚通犯墮也。不犯者。如僧殘末戒開之。怖比丘戒五十五。五緣。一大比丘。二作怖彼意。三以色聲等六塵事一一示說。四者一一相現。五見聞便犯。不問前人怖以不怖皆墮。律中不了者吉羅。不犯者。或闇地無火。或大小便處。謂是惡獸便怖。乃至行聲謦咳聲等而恐畏。若以色示人不恐意。余塵亦爾。若實有是事相。或夢中見當死罷道失物。和尚父母重病。若死語彼令知。若戲若誤一切不犯。半月浴過戒五十六。五緣。一曾前洗浴。二未滿半月。三無緣。四更浴。五洗半身犯。四分除熱時。春后四十五日夏初一月。病者下至身體臭穢。作時下至掃屋前地。風雨二時。下至一旋風一滴雨著身。道行時。下至半由旬來往皆開。無者過洗半身墮。方便悔吉。多論天竺熱早。從三月初至五月半聽洗。隨國土早晚熱用此限洗。十誦大雨空中立洗亦得。若有緣不語余比丘輒浴者吉。不得共白
【現代漢語翻譯】 現代漢語譯本： 僧祇律中，用手指指向比丘，也算違犯（提舍尼）。五指代表五種提舍尼。乃至差遣集會時，用手指指派某人去做事，也算違犯。沙彌睡覺時，喚醒他應當拉他的衣服。五分律中，如果擊打沙彌，乃至擊打畜生，都是允許的。四分律中，如果用其他東西擊打，則犯吉羅罪。不違犯的情況：不是故意做的；如果睡眠中觸碰到對方使其醒來，一切都是允許的。不受勸諫戒第五十四條，有五種因緣：一、已經想要做非法的事情；二、他人如法地進行勸諫；三、明知自己所做的是非法的，並且勸諫者是如法的；四、拒絕接受勸諫；五、隨之做了（非法之事），犯根本罪，違背勸諫則犯波逸提罪。這指的是勸諫時不受勸諫犯吉羅罪，之後做了（非法之事）則犯六聚罪中的墮罪。不違犯的情況：如同僧殘罪的末戒中開許的情況。 怖比丘戒第五十五條，有五種因緣：一、是大比丘；二、做出使對方恐懼的行為；三、用色、聲等六塵事一一展示說明；四、一一顯現（恐怖的）相狀；五、對方見聞后便犯戒。不論對方是否感到恐懼，都犯墮罪。律中不明白的，犯吉羅罪。不違犯的情況：或者在黑暗的地方沒有火光；或者在大小便的地方，認為是惡獸而感到恐懼；乃至行走時發出聲音、咳嗽聲等而使人恐懼。如果用顏色示意，但對方沒有恐懼的意思，或者用其他塵境也是如此。如果確實有這樣的事情，或者夢中見到（對方）將要死亡、還俗、丟失財物，或者和尚、父母重病，如果（將）死亡（的實情）告訴對方讓他知道，或者開玩笑、或者誤會，一切都不犯戒。 半月洗浴過戒第五十六條，有五種因緣：一、曾經洗過澡；二、未滿半個月；三、沒有（正當）理由；四、再次洗澡；五、只洗半身也算違犯。四分律中，爲了消除暑熱時，從春季後的四十五天到夏季開始的一個月內，允許洗浴。生病的人，下至身體臭穢時，允許洗浴。做事時，下至清掃屋前地面時，允許洗浴。颳風下雨的時候，下至一陣旋風、一滴雨落在身上時，允許洗浴。在路上行走時，下至半由旬的來回都允許洗浴。沒有（正當理由）卻洗了半身，犯墮罪，方便懺悔可以減輕罪過。多論中說，在天竺，天氣炎熱來得早，從三月初到五月半都允許洗浴。根據各地的炎熱情況，用這個期限來決定是否可以洗浴。十誦律中，下大雨時，站在空中洗浴也是允許的。如果有（正當）理由，沒有告訴其他比丘就擅自洗浴，犯吉羅罪，不得共同懺悔。
【English Translation】 English version: In the Saṃghika Vinaya, pointing a finger at a Bhikṣu (monk) is also considered a violation (Tissaniya). Five fingers represent the five Tissaniyas. Even in assemblies where someone is assigned a task by pointing a finger, it is considered a violation. When a Śrāmaṇera (novice monk) is asleep, waking him should be done by pulling his robe. In the Pañcavargika Vinaya, it is permissible to strike a Śrāmaṇera, even an animal. In the Caturvargika Vinaya, striking with other objects incurs a Dukkata offense. Situations where there is no offense: not done intentionally; if touching someone in their sleep to wake them, everything is permissible. The fifty-fourth precept, regarding not accepting admonishment, has five conditions: 1. Already intending to commit an unlawful act; 2. Another person offers lawful admonishment; 3. Knowing that one's actions are unlawful and that the admonisher is lawful; 4. Refusing to accept the admonishment; 5. Subsequently committing the (unlawful) act, incurring a fundamental offense; disobeying the admonishment incurs a Pācittiya offense. This refers to incurring a Dukkata offense for not accepting admonishment at the time of admonishment, and later committing the (unlawful) act incurs an offense from the six groups of offenses, specifically a Nissaggiya Pācittiya offense. Situations where there is no offense: as in the final precept of Saṃghādisesa, where exceptions are allowed. The fifty-fifth precept, regarding frightening a Bhikṣu, has five conditions: 1. Being a senior Bhikṣu; 2. Performing an act that causes fear in the other person; 3. Demonstrating and explaining each of the six sense objects (sight, sound, etc.); 4. Clearly showing (terrifying) signs; 5. The other person seeing or hearing it, thus incurring an offense. Regardless of whether the other person feels fear, a Nissaggiya Pācittiya offense is incurred. What is unclear in the Vinaya incurs a Dukkata offense. Situations where there is no offense: in a dark place without fire; or in a place for urination or defecation, fearing it is a wild animal; or even making sounds while walking, coughing, etc., causing fear. If showing colors but the other person does not feel fear, or with other sense objects, it is the same. If there is a real event, or seeing in a dream that (the other person) will die, disrobe, lose possessions, or if the preceptor or parents are seriously ill, if telling the truth about (impending) death to inform them, or joking, or misunderstanding, there is no offense. The fifty-sixth precept, regarding bathing more than once every half-month, has five conditions: 1. Having bathed before; 2. Not having completed half a month; 3. Having no (valid) reason; 4. Bathing again; 5. Washing only half the body is also considered a violation. In the Caturvargika Vinaya, to alleviate heat, bathing is allowed from forty-five days after spring until one month after the start of summer. For sick people, bathing is allowed when the body is foul-smelling. When working, bathing is allowed when cleaning the ground in front of the house. During windy or rainy weather, bathing is allowed when a whirlwind or a drop of rain falls on the body. When traveling, bathing is allowed for a round trip of up to half a Yojana. Washing half the body without (valid) reason incurs a Nissaggiya Pācittiya offense; confessing the offense can mitigate the penalty. The Mahāvastu states that in India, the heat comes early, and bathing is allowed from the beginning of March to the middle of May. Depending on the heat in each country, this period is used to determine whether bathing is allowed. In the Daśabhāṇavāra Vinaya, bathing while standing in the rain is also allowed. If there is a (valid) reason, bathing without informing other Bhikṣus incurs a Dukkata offense and cannot be jointly confessed.
衣同浴室。知善好無口過者聽。入比丘揩白衣吉。若頭陀不用他揩。編繩自揩身者善。五分共白衣浴室中浴者偷蘭。多論凡露覆處浴。要不共白衣(如論者好)。要著竭支。一當有慚愧。二喜生他欲。因說羅漢身耎。有凡見便起染失男根。乃至還悔得本身。五分已浴師及病人。身體已濕。因浴不犯。僧祇隨數滿十五日。若洗時料理湯火訖。然後打木作聲。令一切僧次第入。若無緣者作陶家法。先洗兩髀兩腳。后洗頭面腰背臂肘胸腋。余如下卷。露地然火戒五十七。四緣。一是露地。二無緣。三然草木有焰者。四然便犯。五分為炙身然火。焰高四指者墮。多論若他已然。后隨作何事皆墮。四分病者須火便身也。得自然若教人(謂在死上石及余物上也)。若無緣燒草木糠糞一切墮。若半焦然炭。及不云知是看是一切吉羅。僧祇旋火作輪。或火中有草木。撥聚一切墮。若壞生二罪。一壞生二然火在生地理又一墮。僧祇若抖擻火炬在灰上瓦上。不得在生地。律不犯者。語言知是看是。若病人自然教人然。有緣看病人。為病者煮糜粥羹飯。若在廚屋中浴室中。熏缽煮染。然燈燒香一切並開。藏他衣缽戒五十八。三緣。一大比丘衣缽。二驚動意。三取藏便犯。多雲。若五大色衣不凈衣吉羅。未熏缽鍵𨩲衣缽作凈畜者皆墮(準此五大
【現代漢語翻譯】 現代漢語譯本 衣同浴室：知道哪些人善良美好且沒有口舌過失，就允許他們進入比丘（Bhikkhu，佛教出家男眾）的浴室，並讓白衣（在家信徒）幫助他們。如果頭陀（苦行僧）不需要別人幫助擦洗身體，自己編繩子擦洗身體是最好的。如果五分律的比丘與白衣在浴室中一起洗澡，則犯偷蘭罪（Thullanissaya，一種較輕的罪過）。《多論》中說，凡是裸露需要遮蓋的部位洗澡，如果一定要與白衣一起（就像論師喜歡的那樣），就一定要穿上竭支（Kaccha，裙子）。 原因有二：一是應當有慚愧心，二是容易引起他人的慾望。因為有人說羅漢（Arhat，阿羅漢，已證悟者）的身體柔軟，有些凡夫俗子看到後會產生淫慾，失去男根，甚至後悔自己得到了這個身體。《五分律》中說，已經洗過澡的僧人、以及病人和身體已經濕了的人，因為洗澡的緣故，不犯戒。僧祇律規定，每隔十五天，如果洗澡時準備好熱水，然後敲木頭發出聲音，讓所有的僧人依次進入。如果沒有條件，就按照陶工的方法，先洗兩腿和兩腳，然後洗頭面、腰背、臂肘、胸腋。其餘的細節在下一卷中。 露地燃火戒（在露天點火的戒律）五十七：有四個條件：一是在露天，二是沒有緣由，三是燃燒草木等有火焰的東西，四是點燃就犯戒。《五分律》中說，爲了取暖而點火，火焰高過四指就犯墮罪（Pattaniya，一種較重的罪過）。《多論》中說，如果別人已經點燃了火，之後你再做任何事情都犯墮罪。《四分律》中說，生病的人需要火來溫暖身體，可以自然點火，或者教別人點火（指在石頭或其他東西上點火）。如果沒有緣由就燒草木糠糞等，都犯墮罪。如果燒到一半的焦炭，或者不知道是什麼就去看，都犯吉羅罪（Dukkata，一種輕罪）。僧祇律規定，旋轉火把做成輪狀，或者火中有草木，撥弄聚集都會犯墮罪。如果破壞了生物，會犯兩種罪：一是破壞生物，二是點火在生地上又犯一個墮罪。僧祇律規定，如果抖動火炬，只能在灰上或瓦上，不能在生地上。律中不犯戒的情況：語言上知道是什麼，眼睛看到是什麼。如果是病人自己點火或教別人點火，或者有緣故要照顧病人，為病人煮粥、羹、飯，或者在廚房、浴室中熏缽、煮染、點燈、燒香，這些都可以。 藏他衣缽戒（隱藏他人衣缽的戒律）五十八：有三個條件：一是大比丘（資深比丘）的衣缽，二是驚動了對方，三是拿走並藏起來就犯戒。《多論》中說，如果是五大色衣（指染色不純正的衣服）或不乾淨的衣服，則犯吉羅罪。未經熏缽（用煙燻過的缽）或鍵椎（敲擊的木槌）處理過的衣缽，如果作為乾淨的物品儲存，都犯墮罪（根據這個標準，五大色衣和不乾淨的衣服都不能作為乾淨的物品儲存）。
【English Translation】 English version Clothing and Bathrooms: Those who are known to be virtuous, good, and without verbal misconduct are allowed to enter the Bhikkhu (Buddhist monks) bathroom and have laypeople (white-robed devotees) assist them. If a Tudong (ascetic monk) does not need assistance in scrubbing his body, it is best to scrub himself with a rope he has made. If a Bhikkhu of the Five-Part Vinaya (a specific school of Buddhist monastic rules) bathes with a layperson in the bathroom, he commits a Thullanissaya offense (a minor offense). The Sarvastivada Vinaya says that if one bathes exposing areas that should be covered, and if one must be with a layperson (as the commentators prefer), one must wear a Kaccha (loincloth). There are two reasons for this: first, one should have a sense of shame; second, it is easy to arouse the desires of others. Because some say that the body of an Arhat (enlightened being) is soft, some ordinary people may develop lust upon seeing it, lose their male organ, and even regret having obtained this body. The Five-Part Vinaya states that monks who have already bathed, as well as the sick and those whose bodies are already wet, do not commit an offense because of bathing. The Mahasanghika Vinaya stipulates that every fifteen days, if hot water is prepared for bathing, then a wooden sound is made to allow all the monks to enter in order. If there are no facilities, follow the potter's method, first washing the thighs and feet, then washing the head, face, waist, back, arms, elbows, chest, and armpits. The remaining details are in the next volume. The Rule Against Lighting Fires in the Open (Rule 57): There are four conditions: first, it is in the open; second, there is no reason; third, burning grass, wood, or other things that have flames; fourth, lighting it constitutes an offense. The Five-Part Vinaya states that lighting a fire to warm the body, if the flame is higher than four fingers, constitutes a Pattaniya offense (a more serious offense). The Sarvastivada Vinaya says that if someone else has already lit the fire, anything you do afterward constitutes a Pattaniya offense. The Four-Part Vinaya states that if a sick person needs fire to warm the body, they may light it naturally or teach someone else to light it (referring to lighting it on a stone or other object). If one burns grass, chaff, or dung without reason, one commits a Pattaniya offense. If one burns half-charred charcoal, or looks at something without knowing what it is, one commits a Dukkata offense (a minor offense). The Mahasanghika Vinaya stipulates that spinning a torch into a wheel, or if there is grass or wood in the fire, gathering it together constitutes a Pattaniya offense. If one destroys living beings, one commits two offenses: first, destroying living beings; second, lighting a fire on living ground constitutes another Pattaniya offense. The Mahasanghika Vinaya stipulates that if one shakes a torch, it can only be done on ash or tiles, not on living ground. Situations where the rule is not violated: knowing what it is in speech, seeing what it is with the eyes. If a sick person lights a fire themselves or teaches someone else to light it, or if there is a reason to care for the sick, cooking porridge, soup, or rice for the sick, or fumigating bowls, dyeing, lighting lamps, or burning incense in the kitchen or bathroom, all of these are permissible. The Rule Against Hiding Another's Robe and Bowl (Rule 58): There are three conditions: first, it is the robe and bowl of a senior Bhikkhu (experienced monk); second, it disturbs the other person; third, taking it and hiding it constitutes an offense. The Sarvastivada Vinaya says that if it is a robe of the five major colors (referring to robes that are not properly dyed) or an unclean robe, one commits a Dukkata offense. Robes and bowls that have not been fumigated (smoked with incense) or treated with a keyin (wooden mallet), if stored as clean items, all constitute a Pattaniya offense (according to this standard, robes of the five major colors and unclean robes cannot be stored as clean items).
色非佛開)。律不犯者。若實知彼人物相體悉而取舉。若在露地風雨漂漬舉之。若物主為性慢藏衣物狼藉。為誡敕故藏之。若借他衣而彼不收故舉。若因此衣缽有命梵等緣故藏。一切不犯(準此今官不許私度在道行。有衣缽自藏應不犯持罪也)。真實凈不語取戒五十九。四緣。一是己物。二作真實凈。三不語主。四取便犯。戒本列五眾者。以明犯不犯義。辨相具解。展轉凈施。問不問俱得。著新衣戒六十。四緣。一是三衣。二是己物。三不染壞。四無緣輒著犯。善見若遭賊緣等。得權著五大色衣。四分新衣者。若是新衣若初從人得。十誦得他故者。初得故亦名新衣。四分云。壞色者。若青黑木欄也。彼得衣不作三種壞著者墮。若重衣若輕衣。不作凈而畜者吉羅。若非衣缽囊革屣囊針線囊。及諸巾不作凈畜者吉羅。若未染衣。寄白衣家者吉羅(準此言凈者。謂以成色衣。或以余物貼。或以點著名凈。而並須染壞。非謂三衣須染餘者但凈而已。若準文中。一切不染皆提。一切不凈皆吉羅)。五分所以凈者。異外道故令與俗別。三種記故失則易覓。多論五大色衣不成受。黃者鬱金根黃藍染。赤者落沙染。青者藍黛染。若自染吉羅。不成受。應量不應量一切不得著。若點著吉羅(此律犯墮)。更改如法色則成受。若先如法色。
【現代漢語翻譯】 現代漢語譯本 色非佛開（指佛陀未開許的情況）。律不犯的情況：如果確實知道那個人物的相貌體態而舉報，如果在露天地裡被風雨浸泡而撿起來，如果物主生性懶惰，衣物雜亂堆放，爲了告誡他而藏起來，如果借給別人的衣服，別人不收回而撿起來，如果因為這件衣服或缽有性命、梵行等因緣而藏起來，一切都不犯（按照這個原則，現在官府不允許私自剃度，在道上行走的人，自己保管衣缽，應該不犯持罪）。 真實凈不語取戒第五十九條，有四個條件：一是自己的東西，二是認為是乾淨的，三是不告訴物主，四是拿了就犯戒。戒本列出五眾，是爲了說明犯與不犯的意義。辨相具解，輾轉幹凈地施捨，問或不問都可以。著新衣戒第六十條，有四個條件：一是三衣，二是自己的東西，三是沒有染色或損壞，四是沒有理由就穿上犯戒。《善見律》說如果遇到盜賊等情況，可以暫時穿五大色衣。《四分律》說新衣，如果是新衣服，或者第一次從別人那裡得到。《十誦律》說得到別人的舊衣服，第一次得到也叫新衣。《四分律》說壞色，指青、黑、木欄色。得到衣服不作三種壞色就穿，犯墮罪。如果是厚重的衣服或輕薄的衣服，不作凈就存放，犯吉羅罪。如果不是衣缽、囊、革屣囊、針線囊，以及各種手巾，不作凈就存放，犯吉羅罪。如果未染色的衣服，寄放在白衣家，犯吉羅罪（按照這個說法，凈，是指已經染成顏色的衣服，或者用其他東西貼上，或者用點來標記，都叫凈，並且必須染色或損壞，不是說三衣必須染色，其他的只要乾淨就可以。如果按照文中的說法，一切不染色的都提，一切不乾淨的都犯吉羅罪）。 《五分律》之所以要作凈，是爲了區別于外道，使之與世俗不同。三種記號，丟失了容易尋找。《多論》說五大色衣不能成受，黃色用鬱金根黃藍染色，紅色用落沙染色，青色用藍靛染色。如果自己染色，犯吉羅罪，不能成受。應量的和不應量的都不能穿。如果點上就穿，犯吉羅罪（此律犯墮罪）。更改成如法的顏色，就可以成受。如果先是如法的顏色。
【English Translation】 English version Color is not opened by the Buddha (referring to situations not permitted by the Buddha). There are situations where the precepts are not violated: if one truly knows the appearance and form of a person and reports it; if something is picked up after being soaked by wind and rain in an open field; if the owner is inherently lazy and their clothes are scattered, and one hides them as a warning; if clothes are borrowed from someone and they are not taken back, so one picks them up; if one hides the clothes or bowl because of life, Brahma conduct, or other reasons, then all are not violations (according to this principle, the government now does not allow private ordination, and those walking on the road who keep their own robes and bowls should not be guilty of violating the precepts). The fifty-ninth precept of 'taking something without informing the owner, believing it to be clean' has four conditions: first, it is one's own thing; second, one believes it to be clean; third, one does not tell the owner; fourth, taking it constitutes a violation. The Vinaya text lists the five assemblies to explain the meaning of violation and non-violation. Discriminating the characteristics is fully explained, and giving cleanly through successive donations is permissible whether asked or not. The sixtieth precept of 'wearing new clothes' has four conditions: first, it is the three robes; second, it is one's own thing; third, it is not dyed or damaged; fourth, wearing it without reason constitutes a violation. The 'Samantapasadika' says that if one encounters thieves or other situations, one may temporarily wear the five major colors. The 'Sarvastivada Vinaya' says that new clothes, if they are new clothes, or are obtained from someone for the first time. The 'Dasabhumi Sutra' says that obtaining old clothes from others, the first time obtaining them is also called new clothes. The 'Sarvastivada Vinaya' says that damaged colors refer to blue, black, and wood-colored. Obtaining clothes and wearing them without making the three types of damaged colors constitutes a Parajika offense. If they are heavy or light clothes, storing them without making them clean constitutes a Dukkata offense. If they are not robes, bowls, bags, leather sandal bags, needle and thread bags, and various towels, storing them without making them clean constitutes a Dukkata offense. If undyed clothes are left at a layperson's home, it constitutes a Dukkata offense (according to this statement, 'clean' refers to clothes that have been dyed, or have something attached to them, or are marked with dots, all of which are called 'clean,' and they must be dyed or damaged; it is not that the three robes must be dyed, and the others only need to be clean. If according to the text, all undyed things are mentioned, and all unclean things constitute a Dukkata offense). The reason why the 'Pancavargika Vinaya' requires making things clean is to distinguish them from external paths and make them different from the secular world. The three types of marks make it easy to find if lost. The 'Mahavibhasa' says that the five major colors cannot be accepted. Yellow is dyed with turmeric root yellow and blue, red is dyed with rakta dye, and blue is dyed with indigo dye. If one dyes them oneself, it constitutes a Dukkata offense and cannot be accepted. Both measurable and immeasurable things cannot be worn. If one wears them with dots, it constitutes a Dukkata offense (this Vinaya constitutes a Parajika offense). Changing them to lawful colors allows them to be accepted. If they are already lawful colors.
后以五大色者不成受。若以五大色點凈者吉。還用青黑木欄三種。更互作點。若衣先已作凈。后更染色不須更點。先已作凈。后洗脫不須更凈。故紫草柰皮柏皮地黃絳緋色黃櫨木。皆不如法色。以如法色覆即成受也。僧祇憍奢耶衣。欽婆羅衣細耎者。染汁粗澀損壞。佛言。如是好衣二種凈。一割縷凈二點凈。余衣三凈加一染法。青者銅器覆苦酒甕上。著器者是。藍澱青石青硿青不持是等作凈。黑者諸果汁合一鐵器中作泥。若池井泥亦爾。水欄者。用上果生鐵上磨作點凈。余如衣法中分別。十誦作凈色者。謂以別色相點。如青衣以泥棧凈。余互凈亦爾(棧者赤黑。猶同四分木欄皮)。多論除靴履一切並點凈。十誦若衣不凈試著吉羅。五分得革屣。令本主著下至五六步。僧祇作凈者。極大齊四脂。極小如豌豆(善見如麻子大)。不得並作。或一三五七九。不得如華形作。若浣褻有泥污。鳥足污。即名為凈。若新僧伽梨趣一角作。乃至一切衣新細揲亦爾。若眾多碎衣。一處合補者一處作。別者一一作凈。奪畜生命戒六十一。多論一出家之人四等為懷。乃加殺害違慈非憫。二自損惱他。生死根本障道惡業故。三為長信敬息誹謗故。五緣成同前大殺戒。飲蟲水戒六十二。前戒限分。此是深防。不待命斷。五緣。一是蟲水。二作蟲
{ "translations": [ "現代漢語譯本", "之後，如果用五大色（panchavarna，指青、黃、赤、白、黑五種顏色）的布料，則不能被接受。如果用五大色在布料上做凈點（bindu，佛教術語，指在布料上做的標記，表示已經凈化），則是可以接受的。可以使用青色、黑色、木欄（kasaya，袈裟色）三種顏色，交替著做凈點。如果衣服先前已經做過凈化，之後再染色，則不需要再做凈點。如果先前已經做過凈化，之後洗滌褪色，也不需要再做凈化。因此，用紫草、柰皮、柏皮、地黃、絳緋色、黃櫨木等染成的顏色，都不是如法（dharma，符合佛法）的顏色。用如法的顏色覆蓋，就可以被接受。僧祇（Samghati，僧伽梨，一種袈裟）的憍奢耶衣（kauseya，絲綢衣服），欽婆羅衣（kambala，羊毛衣服）等細軟的衣物，容易被粗澀的染汁損壞。佛說：『這樣的好衣服有兩種凈化方法：一是割縷凈（cheda，割斷線頭），二是點凈。』其餘的衣服，在三種凈化方法的基礎上，再加一種染色法。青色，可以用銅器覆蓋在苦酒甕上，接觸到器皿的部分就是。藍澱、青石、青硿青（nila，藍色）等，不能用這些來做凈化。黑色，可以用各種果汁混合在鐵器中做成泥。如果是池塘或井裡的泥也可以。水欄（udaka kasaya，用水染成的袈裟色），可以用上述的果實在生鐵上磨成點來做凈化。其餘的按照衣法中的分別。十誦律（Dasadhyaya Vinaya）中做凈色，是指用別的顏色做點。比如青色的衣服用泥棧（kashaya，赤黑色）來做凈化。其餘的互相凈化也是一樣（棧，赤黑色，類似於四分律（Dharmaguptaka Vinaya）中的木欄皮）。多論（Vibhasa，阿毗達磨）中除了靴子和鞋子，一切都要點凈。十誦律中，如果衣服不乾淨，試著穿吉羅（kila，一種粗糙的布）。五分律（Mahisasaka Vinaya）中，可以把革屣（upahana，鞋子）讓本主穿著走下五六步。僧祇律（Mahasamghika Vinaya）中做凈點，最大的像四肢一樣大，最小的像豌豆一樣大（善見律毗婆沙（Samantapasadika）中說像麻子一樣大）。不能並排做，或者做一、三、五、七、九個點。不能做成花形。如果洗滌的貼身衣物有泥污、鳥糞污，就可以叫做凈。如果是新僧伽梨（Samghati，僧伽梨，一種袈裟），只需在一個角上做凈點。乃至一切新細的疊好的衣服也是這樣。如果有很多碎布，在一處縫補的就在一處做凈點，分開的就一一做凈點。', '奪取畜生生命戒（pranatipata，殺生）第六十一。多論（Vibhasa，阿毗達磨）中說，一個出家之人應該懷有四無量心（catasro apramanah，慈、悲、喜、舍），卻反而去殺害生命，違背慈悲之心。一是自損惱他，這是生死根本，是障礙修道的惡業。二是為增長信徒的尊敬，平息誹謗。五緣（panchakarah，殺生的五個條件）構成，與前述的大殺戒相同。飲蟲水戒（sakimijja，飲用有蟲的水）第六十二。前一個戒律有限制，這個戒律是更深層次的防範，不等待生命斷絕。五緣（panchakarah，飲用蟲水的五個條件）：一是蟲水，二是認為是蟲水。' ], "english_translations": [ "English version", "Afterward, if using fabrics of the five great colors (panchavarna, referring to the five colors of blue, yellow, red, white, and black), it is not acceptable. If using the five great colors to make 'netra bindu' (bindu, a Buddhist term referring to a mark made on the fabric to indicate it has been purified) on the fabric, it is acceptable. One can use the three colors of blue, black, and kasaya (kasaya, the color of a monk's robe) alternately to make the netra bindu. If the clothing has already been purified before, and then dyed later, there is no need to make the netra bindu again. If it has been purified before, and then washed and the color fades, there is no need to purify it again. Therefore, colors dyed with gromwell, nipa bark, cypress bark, rehmannia, crimson, and yellow smoketree are not dharmic (dharma, in accordance with the Dharma) colors. Covering with dharmic colors makes it acceptable. Samghati (Samghati, a type of kasaya) made of kauseya (kauseya, silk clothing), kambala (kambala, woolen clothing), and other soft fabrics are easily damaged by coarse dyes. The Buddha said: 'Such fine clothing has two methods of purification: one is cutting the threads (cheda, cutting off loose threads), and the other is making the netra bindu.' Other clothing, in addition to the three methods of purification, adds a dyeing method. For blue color, one can cover a copper vessel over a jar of bitter wine, and the part that touches the vessel is the color. Indigo, blue stone, and lapis lazuli (nila, blue) cannot be used for purification. For black color, one can mix various fruit juices in an iron vessel to make mud. Mud from ponds or wells can also be used. Udaka kasaya (udaka kasaya, kasaya dyed with water) can be made by grinding the above-mentioned fruits on raw iron to make the netra bindu. The rest follows the distinctions in the rules for clothing. In the Dasadhyaya Vinaya, making the netra color refers to making a mark with a different color. For example, blue clothing is purified with mud kashaya (kashaya, reddish-black). The rest of the mutual purification is the same (kashaya, reddish-black, similar to the wood kashaya bark in the Dharmaguptaka Vinaya). In the Vibhasa, everything except boots and shoes must be purified with netra bindu. In the Dasadhyaya Vinaya, if the clothing is not clean, try wearing kila (kila, a coarse cloth). In the Mahisasaka Vinaya, one can have the owner wear upahana (upahana, shoes) and walk five or six steps. In the Mahasamghika Vinaya, making the netra bindu, the largest is the size of a limb, and the smallest is the size of a pea (the Samantapasadika says it is the size of a sesame seed). They cannot be made side by side, or made with one, three, five, seven, or nine dots. They cannot be made in the shape of a flower. If the washed undergarments have mud stains or bird droppings, they can be called pure. If it is a new Samghati (Samghati, a type of kasaya), one only needs to make the netra bindu on one corner. The same goes for all new, finely folded clothes. If there are many scraps of cloth, those sewn together in one place are purified in one place, and those separated are purified one by one.", "The precept against taking the life of animals (pranatipata, killing) is the sixty-first. The Vibhasa states that a monastic should cherish the four immeasurables (catasro apramanah, loving-kindness, compassion, sympathetic joy, and equanimity), but instead harms life, violating the heart of compassion. First, it harms oneself and others, which is the root of samsara and an evil karma that obstructs the path. Second, it is to increase the respect of believers and quell slander. The five conditions (panchakarah, five conditions for killing) are met, which is the same as the aforementioned great killing precept. The precept against drinking water with insects (sakimijja, drinking water with insects) is the sixty-second. The previous precept has limitations, this precept is a deeper level of prevention, not waiting for life to be cut off. The five conditions (panchakarah, five conditions for drinking water with insects): first, it is water with insects; second, it is thought to be water with insects." ] }
想。三不作漉法。四飲用。五隨咽犯。鼻柰耶律說。二比丘向佛所。一人渴死。生天見佛得道。一人飲蟲水后至佛所。佛問其故已。脫憂多羅僧示黃金身。汝癡人用觀是四大身。為純成臭處。其見法者則見我身。僧祇比丘受具已。要畜漉囊應法澡罐。無者用袈裟一角。同伴中。都無者舉眾有罪。若卒無水洗手著衣。可用樹葉拭然後著衣。多論舍利弗。以凈天眼見水中空中蟲。如水邊砂器中粟。無處不有遂斷食。佛言。肉眼所見漉囊所得。乃至三重猶有者舍住處去。十誦不持漉袋行二十里犯罪。若清流大河泉水。從此寺至彼寺者得。僧祇若漉水得已。不得厭課看暗眼人看。能見掌中細文者看。看時如大象載竹車。一回頃知無應用。若施主請比丘食。應問漉水未。若未者自看漉。或使可信人應教漉。不可信者自應漉蟲。不得語莫殺傷。蟲水著器中。還送本水來處瀉中。若來處遠者。近有池七日不消者。以蟲著中。若知水有蟲。不得持器繩借人。若池汪水有蟲。不得唱云此水有蟲。若問者答言。長老自看。知友同師者語言。此中有蟲。當漉水用。此戒人亦喜犯。與澆用戒同故具抄出。余如衣法中。疑惱比丘戒六十三。五緣。一大比丘。二故生惱意。三以六事一一說告。四言辭了。五前人聞知。律中六事惱者。若以生時若年歲
【現代漢語翻譯】 現代漢語譯本 想。三種不作漉水的方法：第一，不作漉水；第二，不飲用；第三，隨嚥下蟲子而犯戒。鼻奈耶律這樣說。有兩個比丘來到佛陀處，其中一人因口渴而死，死後昇天見到佛陀並證得道果。另一人喝了有蟲的水后才來到佛陀處。佛陀問明緣由后，脫下僧伽梨（utarasangha，上衣）展示其黃金之身，說：『你這愚癡之人，應當觀察這四大假合之身，不過是充滿臭穢之處。能夠見到法的人，才能見到我的真身。』 僧祇律規定，比丘受具足戒后，必須持有濾水囊和應法的澡罐。如果沒有，可以用袈裟的一角代替。如果在同伴中，完全沒有這些用具，那麼整個僧團都有罪。如果突然沒有水洗手穿衣，可以用樹葉擦拭后再穿衣。多論中記載，舍利弗（Sariputta）以清凈天眼看到水中和空中的蟲子，就像水邊砂器中的粟米一樣，無處不在，於是斷食。佛陀說：『肉眼所見，濾水囊所得，乃至過濾三重仍然有蟲子，就應當捨棄住處離開。』十誦律規定，不攜帶濾水袋行走二十里路，就犯戒。如果是清澈的流水、大河或泉水，從這個寺廟流到那個寺廟，就可以飲用。 僧祇律規定，如果濾水后，不能厭煩地讓眼睛不好的人看，要讓能看見掌中細紋的人看。看的時候，就像大象拉著竹車一樣，一會兒就能知道有沒有蟲子，然後決定是否可以使用。如果施主邀請比丘吃飯，應該詢問是否已經濾水。如果沒有，就自己檢視並過濾，或者讓可信的人過濾，不可信的人應該自己過濾蟲子。不得說『不要殺傷蟲子』。將有蟲的水倒入器皿中，送回原來的水源處倒掉。如果水源處很遠，附近有七天都不會乾涸的池塘，可以將蟲子放入其中。如果知道水中有蟲，不得將水具和繩子借給別人。如果池塘里有蟲，不得宣揚說『這水裡有蟲』。如果有人問，就回答說：『長老自己看。』如果是知己或同門師兄弟，就告訴他們：『這水裡有蟲，應當濾水后使用。』這條戒律人們也容易犯，因為它與澆水用的戒律相似，所以詳細抄錄出來。其餘的規定如同衣法中的規定。 疑惱比丘戒（Saṅghādisesa 13）：有五種情況構成此罪：一、對象是大比丘；二、故意生起惱怒之心；三、以六事中的任何一件一一告知；四、言辭清晰明瞭；五、對方聽聞並理解。律中六事惱怒的內容包括：以出生時間或年齡。
【English Translation】 English version Thought. Three ways of not using a water strainer: 1. Not using a water strainer. 2. Not drinking. 3. Offending by swallowing. The Nayanavinaya says this. Two bhikkus went to the Buddha. One died of thirst and was reborn in heaven, saw the Buddha, and attained enlightenment. The other drank water with insects and then went to the Buddha. After the Buddha asked the reason, he took off his uttarasangha (upper robe) to show his golden body. 'You foolish person, you should observe this body of the four great elements, which is purely a place of foulness. Those who see the Dharma see my body.' The Sanghika Vinaya stipulates that after a bhikku receives full ordination, he must have a water strainer and a lawful bathing pot. If not, a corner of the kasaya (robe) can be used as a substitute. If none of the companions have these items, then the entire sangha is guilty. If there is suddenly no water to wash hands and put on clothes, leaves can be used to wipe them before putting on clothes. The Mahavibhasa says that Sariputta (Sariputta), with his pure heavenly eye, saw insects in the water and in the air, like millet in a sand vessel by the water, everywhere. Therefore, he stopped eating. The Buddha said, 'What is seen by the physical eye and obtained by the water strainer, even after filtering three times, if there are still insects, one should abandon the dwelling and leave.' The Dasavastu Vinaya stipulates that walking twenty li (approximately 10 kilometers) without carrying a water strainer is an offense. If it is clear flowing water, a large river, or spring water, flowing from this monastery to that monastery, it is permissible to drink. The Sanghika Vinaya stipulates that after straining water, one should not be annoyed and have a person with poor eyesight look at it, but rather have a person who can see fine lines in the palm of their hand look at it. When looking, it is like an elephant pulling a bamboo cart, and one will know in a moment whether there are insects and then decide whether to use it. If a donor invites a bhikku to eat, one should ask if the water has been strained. If not, one should check and filter it oneself, or have a trustworthy person filter it. An untrustworthy person should filter the insects himself. One should not say, 'Do not kill the insects.' Put the water with insects into a container and send it back to the original water source to pour it out. If the water source is far away, and there is a pond nearby that will not dry up for seven days, the insects can be put into it. If one knows that there are insects in the water, one should not lend the water container and rope to others. If there are insects in the pond, one should not proclaim, 'There are insects in this water.' If someone asks, one should answer, 'Elder, look for yourself.' If it is a close friend or a fellow disciple, one should tell them, 'There are insects in this water, you should strain the water before using it.' People also easily violate this precept because it is similar to the precept for watering, so it is copied out in detail. The remaining regulations are like those in the rules for clothing. Doubt-Annoying Bhikkhu Precept (Saṅghādisesa 13): There are five conditions that constitute this offense: 1. The object is a senior bhikku; 2. Intentionally arousing annoyance; 3. Informing them one by one with any of the six matters; 4. The words are clear and distinct; 5. The other person hears and understands. The six matters of annoyance in the Vinaya include: using the time of birth or age.
。若受戒若羯磨。若犯六聚。若犯聖法。隨一一事皆墮。僧祇當受時應語令知。受后不得恐疑悔(若即用語者如律開)。律不犯者。其事實爾不故作。彼非爾許時生。恐後有疑悔。無故受他利養。受大比丘禮敬。便語言。汝非爾許時生。若實無爾許歲。恐後悔受利養敬奉。語言。未爾許歲。若實年不滿二十。界內別眾。作白不成。羯磨不成非法。別眾恐后疑悔受利養禮敬。語彼令知。還本處受戒故(準此欲重受戒。佛令遷本處。勘問得不故)。若實犯波羅夷乃至惡說。恐後悔恨受利養。受持戒比丘禮敬。欲令如法懺悔。語知犯六聚者。又為性粗疏不知言語。便語汝所說者自稱上人法等。若錯若戲一切皆開。覆他粗罪戒六十四。五緣。一大比丘。二知犯二篇已上。三作覆心。四不發露。五經明相。善見覆他罪百千共覆一人俱得提(十誦子注云。向一人說便止)。僧祇向善比丘說不得趣說。若犯者兇惡恐有難緣。應念彼人行業自有果報。猶如失火。但自救身焉知餘事。時與護根相應不犯。多論若疑未了不須說他。律中若知他犯粗罪。小食知至食后說吉。食後知初夜說。初夜知中夜說一切吉羅。若中夜知至后夜。欲說而未說。明相出墮。除粗覆餘罪。自覆罪。除尼覆餘人罪者一切吉羅。不犯者。先不知不粗罪想。若向人說。
【現代漢語翻譯】 現代漢語譯本 若受戒，若羯磨（羯磨：佛教僧團的會議或儀式），若犯六聚（六聚：比丘所犯的六種罪），若犯聖法（聖法：佛陀的教法），隨一一事皆墮（墮：指失去資格或犯戒）。僧團在接受（比丘）時，應當告知（他）。受戒后，不得使（他）恐懼、懷疑、後悔（如果立即用律制允許的語言告知，則可以）。 如果律制上沒有犯戒，且事實確實如此，不是故意所為，並且他並非在那個時間出生，恐怕以後會有懷疑和後悔，無故接受他人的利養（利養：供養），接受大比丘的禮敬，便（可以）告訴（他）：『你並非在那個時間出生。』如果實際年齡沒有滿二十歲，在結界內（結界：劃定的區域）別眾（別眾：指不合法的僧團集會）作白（作白：一種宣告儀式），則不成（立），羯磨不成（立），屬於非法。因為別眾恐怕以後會有懷疑和後悔，接受利養和禮敬，（所以）告訴他，讓他回到原來的地方重新受戒（按照這個原則，如果想要重新受戒，佛陀允許遷回原來的地方，勘查是否是故意）。 如果確實犯了波羅夷（波羅夷：最嚴重的罪行，會被逐出僧團）乃至惡說（惡說：錯誤的說法），恐怕（他）後悔、怨恨，接受利養，接受持戒比丘的禮敬，想要讓他如法懺悔，（就）告訴他犯了六聚（的罪）。又因為（他）性格粗疏，不知道（如何）言語，便（可以）告訴（他）：『你所說的是自稱上人法（自稱上人法：未證得聖果卻自稱證得）等。』如果（是）說錯或者開玩笑，一切都開許（不構成犯戒）。 覆藏他人粗罪的戒律有六十四條，有五個條件：一、是大比丘；二、知道犯了二篇（二篇：指波羅夷和僧殘罪）以上的罪；三、作覆藏的心；四、不發露（發露：坦白罪行）；五、經過明相（明相：指天亮）。《善見律毗婆沙》說，覆藏他人罪行，即使百千人共同覆藏一人，（覆藏者）都得到提（提：指突吉羅，一種輕罪）（《十誦律》的子注說：向一個人說了就停止）。僧團（只能）向善良的比丘說，不得到處說。如果（犯戒者）兇惡，恐怕有困難的因緣，應當考慮那個人的行業，自有果報，猶如失火，只顧自救，哪裡知道其他的事情？這時與護根（護根：守護六根）相應，不犯戒。《多論》說，如果懷疑未了，不需要告訴他人。律中說，如果知道他人犯了粗罪，小食（小食：指早飯）時知道，到食后說（出），吉（吉：指不犯戒）。食後知道，初夜說（出）。初夜知道，中夜說（出），一切吉羅（吉羅：指輕罪）。如果中夜知道，到后夜，想要說而未說，明相出現（天亮）就墮（墮：指犯戒）。除了覆藏他人粗罪，其餘罪（都犯戒）。自覆罪，除了尼（尼：指比丘尼）覆藏其他人的罪，一切吉羅（吉羅：指輕罪）。不犯戒的情況是：先前不知道，沒有粗罪的想法。如果向人說（出）。
【English Translation】 English version If one receives ordination, or performs a Karma (Karma: a Buddhist monastic procedure or ceremony), or violates the six groups (six groups: the six categories of offenses committed by a Bhikshu), or violates the Holy Dharma (Holy Dharma: the teachings of the Buddha), one falls (falls: loses qualification or breaks a precept) in each and every instance. The Sangha (Sangha: the monastic community) should inform (him) when accepting (a Bhikshu). After receiving ordination, one must not cause (him) fear, doubt, or regret (if one immediately informs him using the language permitted by the Vinaya, it is allowed). If there is no violation of the Vinaya, and the facts are indeed as they are, not done intentionally, and he was not born at that time, fearing that there may be doubt and regret later, one should not accept offerings (offerings: alms) without reason, or receive the reverence of senior Bhikshus, then (one can) tell (him): 'You were not born at that time.' If the actual age is not yet twenty, and one performs a Karma separately within the boundary (boundary: a demarcated area) (separately: referring to an illegal Sangha gathering), then it is not established, the Karma is not established, and it is illegal. Because separate gatherings fear that there may be doubt and regret later, accepting offerings and reverence, (therefore) tell him to return to his original place to receive ordination again (according to this principle, if one wants to receive ordination again, the Buddha allows returning to the original place to investigate whether it was intentional). If one has indeed committed Parajika (Parajika: the most serious offense, leading to expulsion from the Sangha) or even evil speech (evil speech: incorrect speech), fearing that (he) may regret or resent accepting offerings, receiving the reverence of a Bhikshu who upholds the precepts, wanting to allow him to repent according to the Dharma, (then) tell him that he has committed the six groups (of offenses). Furthermore, because (he) is of a coarse nature and does not know (how) to speak, (one can) tell (him): 'What you said is claiming to have attained the Dharma of a superior person (claiming to have attained the Dharma of a superior person: claiming to have attained enlightenment without actually doing so).' If (it is) a mistake or a joke, everything is permitted (does not constitute a violation). There are sixty-four precepts for concealing the gross offenses of others, with five conditions: one, being a senior Bhikshu; two, knowing that one has committed offenses of two categories (two categories: referring to Parajika and Sanghavasesa offenses) or more; three, having the intention to conceal; four, not disclosing (disclosing: confessing offenses); five, after the appearance of the dawn. The Samantapasadika says that concealing the offenses of others, even if hundreds or thousands of people jointly conceal one person, (the concealer) all receive Thulla (Thulla: referring to Dukkata, a minor offense) (the sub-commentary of the Dasa-bhikkhu-vinaya says: stop after telling one person). The Sangha (can only) tell virtuous Bhikshus, and must not tell everywhere. If (the offender) is fierce, fearing that there may be difficult circumstances, one should consider that person's actions, and there will be karmic consequences, just like a fire, only caring about saving oneself, how would one know about other things? At this time, being in accordance with guarding the senses (guarding the senses: guarding the six senses), one does not violate the precepts. The Abhidharma-mahāvibhāṣā-śāstra says that if there is doubt and it is not clear, there is no need to tell others. The Vinaya says that if one knows that another has committed a gross offense, knowing it during the small meal (small meal: referring to breakfast), and telling (it) after the meal, it is auspicious (auspicious: referring to not violating the precepts). Knowing it after the meal, telling (it) during the first watch of the night. Knowing it during the first watch of the night, telling (it) during the middle watch of the night, all are Dukkata (Dukkata: referring to a minor offense). If one knows it during the middle watch of the night, and it is the later watch of the night, wanting to tell but not telling, the appearance of dawn (daybreak) causes one to fall (fall: referring to violating the precepts). Except for concealing the gross offenses of others, all other offenses (are violations). Self-concealing offenses, except for a Bhikkhuni (Bhikkhuni: a female monastic) concealing the offenses of others, all are Dukkata (Dukkata: referring to a minor offense). The circumstances under which one does not violate the precepts are: not knowing beforehand, not having the thought of a gross offense. If one tells (it) to others.
或無人向說。若發心向說明相已出。若諸難緣者並開。與年不滿戒六十五。四緣。一是年未滿二十。二知。三與受具。四三法竟犯。多雲。六十已去不得受大戒。設師僧強授亦不得。以不任堪苦行道。心智鈍弱。聽為沙彌。七歲已下亦不許度。未滿二十不得受者。以其輕躁為寒苦所惱。若受大戒人多訶責。若是沙彌人則不訶。僧祇若減七十不堪造事。臥起須人是則不許。過七十減七歲不應與出家等。廣如上下二卷。律論言有牟盾。二情兩通無損。律中不犯者。先不知信受戒人語。若旁人證。若信父母語。若受戒后疑者。當數胎中年月。數閏月一切十四日布薩。以為年數。滿者不犯。開和尚墮餘人吉羅。今取諸部會通。勘余歷術。總括明練廣如大疏。但鈔者為末學之流。余雖明委具張。終恐後人不曉。但通略舉一句。以定昔來謬解。謂取極小沙彌。臘月三十日生。年滿二十正月一日受者。實年十八歲二日。便以胎閏等緣增之。則正年二十。猶長五月一日也。此長含虛增月。約實退減年十九歲。年月俱不滿者。至八月九日。前受是不滿二十。是罪無戒。九日後受無罪有戒。然諸國用歷不同。此唐國內亦有六七家曆法。且據一家如上略述。自余易緯律歷故不重申。至如諸部不滿得戒。具如戒疏所述。發諍戒六十六。五緣。一
是四諍事。若余私諍律得吉羅。二僧如法滅。三知。四輒發起。五言了結。與賊期行戒六十七。六緣。一是賊。二知。三期。四同一道行。五不離見聞處。六過限犯。祇中與負債人行越。十誦共惡比丘期行吉。惡見違諫戒六十八。五緣。一是惡見說欲非障道。二屏諫。三不受。四僧如法諫。五三諫竟犯。隨舉戒六十九。四緣。一是惡見被舉人。二知是。三隨順同事。四隨一一事結。隨擯沙彌戒七十。犯緣大同前戒也。拒勸學戒七十一。五緣。一作止不學意。二前人如法勸。三知己非前人諫是。四不受勸意。五言辭了便結。十誦說四事一一乃至七滅諍。言我不學此一一墮。五種人不應為說毗尼如后卷中。毀毗尼戒七十二。多論為尊重波羅提木叉故。二為長養戒故。三為滅惡法故。又多論云。以十二年前常說一偈。今說五篇名為雜碎。五緣。一是毗尼。二前比丘誦戒時。三作滅法意不令久住。五分令人遠離毗尼。不讀不誦而毀訾墮。十誦何用說為令人疑惱熱惱不樂。若說隨經律一切墮。多論若誦一一戒一一訾一一墮。通訶一墮。戒序中說二百五十戒義故亦墮。律中毀毗尼墮。阿毗曇及余契經吉羅。不犯者。先誦毗曇然後誦律。余契經亦爾。若病者差已誦律。若勤求方便成四沙門果。后當誦律。不欲滅法者開。恐舉先言戒七
【現代漢語翻譯】 現代漢語譯本 是四諍事（導致爭端的四件事）。如果私下爭論戒律，會犯吉羅罪（輕罪）。二僧如法平息爭端。三是知情。四是擅自發起爭端。五是言語了結爭端。與盜賊約定同行，犯六十七條戒律。六個條件：一是對方是盜賊。二是知情。三是約定。四是同一道路行走。五是不超出視聽範圍。六是超過界限即犯戒。在祇中與負債人同行，犯越戒。十誦律中，與惡比丘約定同行，犯吉羅罪。惡見不聽勸諫，犯六十八條戒律。五個條件：一是持有惡見，認為淫慾不是修道的障礙。二是私下勸諫。三是不接受勸諫。四是僧團如法勸諫。五是勸諫三次後仍然不聽從，即犯戒。隨同被舉罪者，犯六十九條戒律。四個條件：一是對方是被舉罪的人。二是知情。三是隨順並一同做事。四是隨每一件事分別結罪。隨同被擯棄的沙彌，犯第七十條戒律。犯戒的條件與前一條戒律大致相同。拒絕勸學，犯第七十一條戒律。五個條件：一是產生停止學習的想法。二是對方如法勸告。三是明知自己不對，對方勸告是對的。四是不接受勸告。五是言辭表達清楚，即犯戒。十誦律中說，四件事一一乃至七滅諍（通過四種方式乃至七種方式來平息爭端）。說『我不學這些』，每一條都犯墮罪。五種人不應該為他們講解毗尼（戒律），如后卷中所述。譭謗毗尼，犯第七十二條戒律。多論中說，這是因為要尊重波羅提木叉（戒本），二是爲了增長戒律，三是爲了滅除惡法。又多論中說，過去十二年常常說一個偈頌，現在說五篇，認為是雜碎。五個條件：一是所譭謗的是毗尼。二是當時比丘正在誦戒。三是產生滅除佛法的想法，不讓佛法長久住世。五分律中說，使人遠離毗尼，不讀不誦而譭謗，犯墮罪。十誦律中說，何必宣說，令人疑惱、熱惱、不樂。如果隨經律一起譭謗，一切都犯墮罪。多論中說，如果誦一條戒，就譭謗一條戒，每一條都犯墮罪。通盤譭謗，犯一次墮罪。戒序中說二百五十戒的意義，因此也犯墮罪。律中譭謗毗尼，犯墮罪。阿毗曇（論藏）及其他契經，犯吉羅罪。不犯的情況：先誦毗曇，然後誦律。其他契經也是如此。如果生病，病好后誦律。如果勤求方便，成就四沙門果（四種修行證果的境界），之後應當誦律。不希望滅除佛法的人，可以開許。恐怕被舉罪，先說戒律。
【English Translation】 English version These are the four causes of disputes. If there is a private dispute about the Vinaya (discipline), a dukkata (minor offense) is committed. The dispute is settled lawfully by two sanghas (communities). Three, knowing. Four, initiating the dispute without authorization. Five, concluding the dispute with words. Making an agreement to travel with thieves violates sixty-seven precepts. Six conditions: One, the other party is a thief. Two, knowing. Three, making an agreement. Four, traveling on the same road. Five, not being beyond the range of sight and hearing. Six, exceeding the limit constitutes an offense. Traveling with a debtor in Ghi constitutes a thullaccaya (serious offense). In the Ten Recitations Vinaya, making an agreement to travel with an evil bhikkhu (monk) constitutes a dukkata offense. Holding wrong views and not listening to advice violates sixty-eight precepts. Five conditions: One, holding wrong views, believing that lust is not an obstacle to cultivation. Two, advising privately. Three, not accepting the advice. Four, the sangha advising lawfully. Five, still not listening after being advised three times constitutes an offense. Following someone who has been accused violates sixty-nine precepts. Four conditions: One, the other party is someone who has been accused. Two, knowing. Three, complying and doing things together. Four, each action is judged separately. Following a sramanera (novice monk) who has been expelled violates the seventieth precept. The conditions for committing the offense are largely the same as the previous precept. Refusing to be encouraged to learn violates the seventy-first precept. Five conditions: One, having the intention to stop learning. Two, the other party advising lawfully. Three, knowing that oneself is wrong and the other party's advice is correct. Four, not accepting the advice. Five, expressing the words clearly constitutes an offense. In the Ten Recitations Vinaya, it is said that the four matters, up to the seven ways of settling disputes. Saying 'I will not learn these,' each one constitutes a pacittiya (expiation) offense. Five types of people should not be taught the Vinaya, as described in the later volume. Slandering the Vinaya violates the seventy-second precept. In the Mahavibhasa, it is said that this is because of respecting the Pratimoksha (code of monastic rules), two, for increasing the precepts, three, for eliminating evil dharmas (teachings). Also in the Mahavibhasa, it is said that for the past twelve years, a gatha (verse) has often been recited, now saying five sections is considered fragmented. Five conditions: One, what is being slandered is the Vinaya. Two, at the time when the bhikkhu is reciting the precepts. Three, having the intention to eliminate the dharma, not allowing the dharma to remain in the world for a long time. In the Five Divisions Vinaya, it is said that causing people to distance themselves from the Vinaya, not reading or reciting and slandering, constitutes a pacittiya offense. In the Ten Recitations Vinaya, it is said, why bother explaining, causing people to doubt, become agitated, and be unhappy. If slandering along with the sutras (discourses) and Vinaya, everything constitutes a pacittiya offense. In the Mahavibhasa, it is said that if reciting one precept and slandering one precept, each one constitutes a pacittiya offense. Slandering everything constitutes one pacittiya offense. In the introduction to the precepts, it is said that the meaning of the two hundred and fifty precepts, therefore it also constitutes a pacittiya offense. In the Vinaya, slandering the Vinaya constitutes a pacittiya offense. The Abhidhamma (doctrinal commentaries) and other sutras constitute a dukkata offense. Situations where there is no offense: first reciting the Abhidhamma, then reciting the Vinaya. The same applies to other sutras. If one is sick, reciting the Vinaya after recovering from the illness. If diligently seeking means to achieve the four sramana fruits (stages of enlightenment), then one should recite the Vinaya. Those who do not wish to eliminate the dharma may be excused. Fearing being accused, first speak the precepts.
十三。四緣。一是廣誦戒時。二在眾中。三作不聽之意。四說過五篇即言我始聞結犯。祇云。隨中間一一戒不聽吉。一切不聽墮。受具已應誦二部毗尼。不能者誦一部。又不能當誦五眾戒(即五篇也)。四三二眾如初句。不能誦二眾當誦一眾及偈。若布薩時。廣誦五眾乃至四三二。無者乃誦一眾及偈。余比丘。不得坐禪作余葉。應專心聽。同羯磨後悔戒七十四。四緣。一是僧得施物。二同羯磨賞他。三輒反謗僧。四言了便犯。不與欲戒七十五。五緣。一是如法僧事。二知。三不與欲。四輒去。五雙腳出戶結。五分有事與欲去。不與欲應三羯磨。屋下隨出一一提。露地去僧一尋提。若不羯磨私房斷事。一一吉羅。僧祇若僧集說法毗尼。有緣不訖座。不白去者越。若大小便。須臾還不廢僧事不犯。若疑來晚應白與欲。乃至聽他人讀誦受經。皆須白之。中間止作余語者無犯。五分不羯磨斷事沙彌在中。若起亦吉。律不犯者。若與欲去。若為非法。同師作損減。不與欲而去者開。與欲後悔戒七十六。四緣。一如法羯磨。二如法與欲。三輒反悔言不成。四言了結。多論若僧作非法羯磨。當時力不能轉。默然不訶。後言不可無犯。若順法毗尼者墮。王制不順吉羅。屏聽四諍戒七十七。五緣。一先起四諍。二前人屏量。三作斗亂意。
【現代漢語翻譯】 現代漢語譯本 十三。四緣（四個條件）。一是廣誦戒時（廣泛背誦戒律時）。二在眾中（在僧團中）。三作不聽之意（做出不聽的樣子）。四說過五篇即言我始聞結犯（說完五篇罪名后才說我剛聽到，因此犯戒）。祇云（只說）：隨中間一一戒不聽吉（隨便中間哪一條戒律沒聽到，判為吉羅罪），一切不聽墮（所有戒律都沒聽到，判為墮罪）。受具已應誦二部毗尼（受具足戒后應該背誦兩部毗奈耶），不能者誦一部（不能背誦兩部，就背誦一部）。又不能當誦五眾戒（如果還不能背誦，就應當背誦五眾戒，即五篇）。四三二眾如初句（四眾、三眾、二眾的情況與第一句相同）。不能誦二眾當誦一眾及偈（不能背誦二眾，就應當背誦一眾以及偈頌）。若布薩時（如果在布薩時），廣誦五眾乃至四三二（廣泛背誦五眾，乃至四眾、三眾、二眾）。無者乃誦一眾及偈（如果沒有，就背誦一眾以及偈頌）。余比丘（其餘比丘），不得坐禪作余葉（不得坐禪或做其他事情），應專心聽（應當專心聽）。同羯磨後悔戒七十四（與羯磨一致后又後悔，犯第七十四條戒）。四緣（四個條件）：一是僧得施物（僧團得到施捨的物品）。二同羯磨賞他（通過羯磨一致同意賞賜他人）。三輒反謗僧（擅自反悔並誹謗僧團）。四言了便犯（說完就犯戒）。 不與欲戒七十五（不給予同意戒，第七十五條戒）。五緣（五個條件）：一是如法僧事（如法的僧團事務）。二知（知道）。三不與欲（不給予同意）。四輒去（擅自離開）。五雙腳出戶結（雙腳走出門口，結罪）。五分有事與欲去（《五分律》中有事可以給予同意后離開）。不與欲應三羯磨（不給予同意，應當進行三次羯磨）。屋下隨出一一提（在屋檐下，每走一步都提）。露地去僧一尋提（在露天離開僧團一尋的距離，判為提罪）。若不羯磨私房斷事（如果不通過羯磨，私下處理事務），一一吉羅（每一件事都判為吉羅罪）。僧祇若僧集說法毗尼（《僧祇律》中，如果僧團集會說法或討論毗奈耶），有緣不訖座（有因緣沒有結束座位），不白去者越（沒有告知就離開的，判為越罪）。若大小便（如果去大小便），須臾還不廢僧事不犯（一會兒就回來，沒有耽誤僧團事務，不犯戒）。若疑來晚應白與欲（如果擔心回來晚，應當告知並給予同意）。乃至聽他人讀誦受經（乃至聽他人讀誦或接受經典），皆須白之（都必須告知）。中間止作余語者無犯（中間停止做其他事情或說話的，不犯戒）。五分不羯磨斷事沙彌在中（《五分律》中，不通過羯磨處理事務，沙彌在其中），若起亦吉（如果起身也判為吉羅罪）。律不犯者（律中不犯戒的情況）：若與欲去（如果給予同意后離開）。若為非法（如果爲了非法的事情）。同師作損減（與老師一起做損減的事情）。不與欲而去者開（不給予同意就離開的，開許）。 與欲後悔戒七十六（給予同意後後悔戒，第七十六條戒）。四緣（四個條件）：一如法羯磨（如法的羯磨）。二如法與欲（如法地給予同意）。三輒反悔言不成（擅自反悔說羯磨不成立）。四言了結（說完就結罪）。多論若僧作非法羯磨（《多論》中，如果僧團做了非法的羯磨），當時力不能轉（當時力量不足無法阻止），默然不訶（保持沉默沒有呵斥），後言不可無犯（後來再說羯磨不可行，不犯戒）。若順法毗尼者墮（如果順從了非法的毗奈耶，判為墮罪）。王制不順吉羅（國王的制度不順從，判為吉羅罪）。屏聽四諍戒七十七（私下聽取四種諍論戒，第七十七條戒）。五緣（五個條件）：一先起四諍（先發生了四種諍論）。二前人屏量（前面的人私下衡量）。三作斗亂意（產生爭鬥混亂的想法）。
【English Translation】 English version Thirteen. Four conditions for offense. First, during extensive recitation of the precepts. Second, in the midst of the Sangha. Third, having the intention of not listening. Fourth, after reciting the five sections (of offenses), one says, 'I have just now heard and thus violated the precept.' It is said: If one does not hear any single precept in between, it is a Dukkaṭa offense; if one does not hear any of the precepts, it is a Pāṭayantika offense. After receiving full ordination, one should recite the two Vibhaṅgas (Bhikkhu Vibhaṅga and Bhikkhunī Vibhaṅga). If one cannot, one should recite one Vibhaṅga. If one still cannot, one should recite the five groups of precepts (i.e., the five sections of offenses). The same applies to the four, three, and two groups of precepts as in the first sentence. If one cannot recite the two groups of precepts, one should recite one group and the verses. If it is during the Uposatha, one should extensively recite the five groups of precepts, or even the four, three, and two. If there are none, then one should recite one group and the verses. Other Bhikkhus should not engage in meditation or other activities; they should listen attentively. Repenting the precepts after agreeing to the Karma is the seventy-fourth offense. Four conditions: First, the Sangha obtains donated items. Second, they agree through Karma to reward someone. Third, one arbitrarily retracts and slanders the Sangha. Fourth, the offense is committed upon speaking. The seventy-fifth precept: Not giving consent. Five conditions: First, a lawful Sangha matter. Second, knowing. Third, not giving consent. Fourth, arbitrarily leaving. Fifth, the offense is completed when both feet exit the door. According to the Five-Part Vinaya (Pañcavargika), one may leave after giving consent if there is a reason. If consent is not given, three Karmas should be performed. Under the eaves, one Tthullaććaya offense is incurred for each step. In the open, leaving the Sangha by one fathom incurs a Tthullaććaya offense. If matters are decided privately without Karma, each instance is a Dukkaṭa offense. According to the Sanghika Vinaya (Mahāsāṃghika Vinaya), if the Sangha gathers to expound the Dharma or Vinaya, and one has a reason for not finishing the session, leaving without informing incurs a transgression. If one goes to relieve oneself and returns shortly without disrupting the Sangha's affairs, there is no offense. If one suspects they will be late, they should inform and give consent. Even when listening to others recite or receive scriptures, one must inform. There is no offense for stopping in the middle to do other things or speak. According to the Five-Part Vinaya, if a Śrāmaṇera is present when matters are decided without Karma, it is a Dukkaṭa offense if they rise. According to the Vinaya, there is no offense if one leaves with consent, or if it is for an unlawful matter, or if one is doing something detrimental with the teacher. It is permitted to leave without giving consent. The seventy-sixth precept: Regretting after giving consent. Four conditions: First, a lawful Karma. Second, lawfully giving consent. Third, arbitrarily retracting and saying the Karma is not valid. Fourth, the offense is completed upon speaking. According to the Abhidharma Mahāvibhāṣā Śāstra, if the Sangha performs an unlawful Karma and one is unable to stop it at the time, remaining silent and not criticizing, there is no offense in later saying it is not valid. If one complies with an unlawful Vinaya, it is a Pāṭayantika offense. Disobeying the king's regulations is a Dukkaṭa offense. The seventy-seventh precept: Listening privately to the four disputes. Five conditions: First, the four disputes arise. Second, the person in front privately measures (the situation). Third, having the intention to cause strife and confusion.
四往彼盜聽。五聞便結犯。不待向說。律中若二人闇地共語。隱處共語。前在道行共語。若不彈指謦欬驚者吉羅。不犯者。若恐作無利故聽者開。瞋打比丘戒七十八。四緣。一大比丘。二生瞋心。三作打意。四著便犯。律中打犯重者亦墮。若以手石杖等墮。若餘戶鑰拂柄挃者吉羅。十誦如一把沙豆散。眾多比丘。隨著一一墮。伽論欲心打女人僧殘。僧祇若惡象馬牛羊。來入塔寺。觸突形像。壤華果樹得。以杖打木石。恐怖令去不得。杖擬畜生一一吉羅。律不犯者。有病須人椎打食噎椎脊。共語不聞。觸之乃至誤觸不犯。撿諸經律。無為訓治故開比丘行笞杖者。釋迦一化並無。末代往往見有。前卷已明故。是法滅之相。大集經云。若道俗等。打破戒無戒比丘。罪重出萬億佛身血。何以故。以能示人出要道乃至涅槃故。智論律中結戒。為世間事為攝僧故。為護佛法故。有人有眾生。隨逐假名而結戒。不觀後世罪多少。如道人鞭打。殺牛羊罪重而戒輕。嘆女人戒罪重。後世罪輕等。搏比丘戒七十九。前是限分。此戒深防擬便是犯。伽論舉手向眾多比丘一一提。無根僧殘謗戒八十。略同第二篇罪墮。為別突入王宮戒八十一。四緣。一是剎利王。二王共夫人同處。三王未出寶未藏(多論采女著寶衣眾具未藏舉本處)。四入王宮門
【現代漢語翻譯】 現代漢語譯本 四、前往偷聽（他人談話）。五、聽到（他人談話內容）便構成犯罪。無需（等）對方說完。律中規定，如果二人在黑暗處共同說話，在隱蔽處共同說話，或者在前方道路上行走時共同說話，如果不彈指或咳嗽以提醒（他人），則犯吉羅罪。不構成犯罪的情況：如果因為擔心造成不利後果而偷聽（他人談話），則開許（不構成犯罪）。 嗔心毆打比丘戒（第七十八條）：四種因緣構成犯罪：一、對象是比丘。二、生起嗔恨心。三、產生毆打的意圖。四、實施毆打便構成犯罪。律中規定，毆打犯重罪者也會墮落（地獄）。如果用手、石頭、棍棒等毆打，如果用門閂、鑰匙、拂塵柄等觸碰（比丘身體），則犯吉羅罪。《十誦律》中說，（就像）一把沙豆散落（一樣），眾多比丘，隨著（毆打的動作）一一墮落（地獄）。《伽論》中說，以欲心毆打女人，犯僧殘罪。《僧祇律》中說，如果兇惡的象、馬、牛、羊等，進入佛塔寺廟，觸碰、衝撞佛像，毀壞花果樹木，可以（用）棍棒敲打木頭或石頭，恐嚇使其離開，不得（直接）用棍棒擊打畜生，（否則）每一次擊打都犯吉羅罪。 律中不構成犯罪的情況：有病需要人捶打（身體），吃飯噎住捶打後背，共同說話沒有聽見，觸碰（身體），乃至不小心觸碰，不構成犯罪。查閱各種經典和戒律，沒有因為訓誡管教的緣故而開許比丘使用笞杖（刑罰）的規定。釋迦牟尼佛一生教化中都沒有（這種情況）。末法時代往往見到有（比丘使用笞杖）。前文已經闡明，這是佛法衰滅的徵兆。《大集經》中說，如果道士、俗人等，毆打破戒或沒有戒律的比丘，罪過比（殺害）萬億佛身、流佛身血還要嚴重。為什麼呢？因為（比丘）能夠向人們展示脫離苦難的重要道路，乃至（通往）涅槃的道路。《智論》中說，律中制定戒律，是爲了世間的事情，爲了攝受僧團，爲了守護佛法。有人、有眾生，隨逐虛假的名相而制定戒律，不考慮後世罪過的多少。例如，道人鞭打、殺害牛羊的罪過很重，而（所犯的）戒律卻很輕；讚歎女人（所犯的）戒律罪過很重，後世罪過卻很輕等等。 搏比丘戒（第七十九條）：前面（的戒律）是限制（毆打的）程度，這條戒律是深入防止（毆打），只要有毆打的意圖便構成犯罪。《伽論》中說，舉手指向眾多比丘，每一次指（向一個比丘）都（構成犯罪）。無根僧殘謗戒（第八十條）：大致與第二篇（的罪行）相同，（此處制定此戒）是爲了區別（于第二篇的罪行）。突入王宮戒（第八十一條）：四種因緣構成犯罪：一、對象是剎利王（Kshatriya，印度種姓制度中的武士階層）。二、國王與夫人在同一處所。三、國王尚未離開，財寶尚未收藏（《多論》中說，采女（宮女）穿著寶貴的衣服和器具，尚未收藏到原來的地方）。四、進入王宮的門。
【English Translation】 English version 4. Going to eavesdrop (on others' conversations). 5. Committing an offense upon hearing (the content of others' conversations). No need to wait for the other party to finish speaking. The Vinaya states that if two people are speaking together in a dark place, speaking together in a hidden place, or speaking together while walking on the road ahead, if they do not snap their fingers or cough to alert (others), they commit a Thullaccaya offense. Situations that do not constitute an offense: If one eavesdrops (on others' conversations) out of concern for causing unfavorable consequences, it is permitted (not to constitute an offense). The precept against striking a Bhikkhu (78th): Four conditions constitute an offense: 1. The object is a Bhikkhu. 2. Arouse anger. 3. Generate the intention to strike. 4. Committing the act of striking constitutes an offense. The Vinaya states that those who commit serious offenses by striking will also fall (into hell). If striking with hands, stones, sticks, etc., if touching (a Bhikkhu's body) with door bolts, keys, duster handles, etc., a Thullaccaya offense is committed. The Sarvastivada Vinaya states that (it is like) a handful of sand and beans scattering (everywhere), many Bhikkhus, with (each act of striking), fall (into hell) one by one. The Samyuktagama states that striking a woman with lustful intent constitutes a Sanghadisesa offense. The Mahasanghika Vinaya states that if fierce elephants, horses, cattle, sheep, etc., enter stupas and temples, touching and colliding with Buddha images, destroying flowers and fruit trees, one may (use) sticks to strike wood or stones, frightening them away, but one must not (directly) strike the animals with sticks, (otherwise) each strike constitutes a Thullaccaya offense. Situations that do not constitute an offense: If one is ill and needs someone to pound (the body), if one chokes while eating and pounds the back, if one does not hear while speaking together, touching (the body), or even accidentally touching, does not constitute an offense. Examining various sutras and Vinayas, there is no provision for allowing Bhikkhus to use whips and canes (as punishment) for the sake of instruction and discipline. Shakyamuni Buddha did not (do this) throughout his life of teaching. In the degenerate age, it is often seen that (Bhikkhus use whips and canes). As explained earlier, this is a sign of the decline of the Dharma. The Mahasamghata Sutra states that if Taoists, laypeople, etc., strike Bhikkhus who have broken precepts or have no precepts, the offense is more serious than (killing) billions of Buddhas and shedding their blood. Why? Because (Bhikkhus) can show people the important path to escape suffering, and even (the path to) Nirvana. The Mahaprajnaparamita Sastra states that the precepts in the Vinaya are established for the sake of worldly affairs, for the sake of gathering the Sangha, and for the sake of protecting the Dharma. Some people, some beings, follow false names and establish precepts, without considering the amount of offense in future lives. For example, the offense of Taoists whipping and killing cattle and sheep is very serious, but (the offense of violating) the precepts is very light; praising women (for violating) the precepts is a serious offense, but the offense in future lives is very light, and so on. The precept against grappling with a Bhikkhu (79th): The previous (precept) limits the degree (of striking), this precept deeply prevents (striking), and as long as there is an intention to strike, an offense is committed. The Samyuktagama states that raising a hand towards many Bhikkhus, each time pointing (at a Bhikkhu) constitutes (an offense). The groundless Sanghadisesa accusation precept (80th): Roughly the same as the second chapter (of offenses), (this precept is established here) to distinguish (from the offenses in the second chapter). The precept against intruding into the royal palace (81st): Four conditions constitute an offense: 1. The object is a Kshatriya (Kshatriya, the warrior class in the Indian caste system). 2. The king and queen are in the same place. 3. The king has not yet left, and the treasures have not yet been stored away (the Sarvastivada Vinaya states that the concubines are wearing precious clothes and utensils, and have not yet been stored back in their original places). 4. Entering the gate of the royal palace.
限便犯。律中若入粟散小王。豪貴長者門限內吉羅。捉寶戒八十二。此是捉寶戒。多論明文。因拾遺為緣起。不用舊語具五緣。一是重寶通自他。二及莊飾具。三非住處及宿處。四無心盜取擬還主。五捉便犯。多論七寶捉者墮。七名如三十戒中。若似寶銅鐵雜色珠等。取得吉羅。不取如法說凈不犯。若捉金薄金像舉藏。若捉他寶自說凈寶得墮。似寶入百一物數者得。不須說凈。僧祇中。乃至知佛僧事人有寶不得自取。若四月八日。及大會供養時。浴像金銀塔及菩薩像。供養具有金銀涂者。使凈人捉。若倒地者。佐助捉無金銀處。若涂遍者裹手捉。若浴金銀菩薩使凈人洗。乃至使凈人持。比丘佐助。若已先捉不得後放。多論若似寶。作女人莊飾具捉者吉羅。男子莊嚴具。除矛槊兵器樂器。餘一切捉無犯。若使比丘捉寶亦墮。律中開。若是供養塔寺莊嚴具。為牢固收舉不犯(謂無凈人處開)。故五百問云。知事人。不得捉佛法金銀錢亦墮。四分云。若在寺內奇宿處。有寶自捉教人舉。當識囊相器相開解看。幾方圓幾新故。有索者問。相貌同者還。不相應者云。我不見此物。若二人同來取。語同者持物置前。各自取去。不作如是方便吉羅。若余處捉遺落物者墮。僧祇若見遺衣物者。當唱令之。無主者懸高顯處令人見。若來取
【現代漢語翻譯】 現代漢語譯本 關於『限便犯』（指限定情況下觸犯戒律）的解釋。《律》中記載，如果進入粟散小王（小國國王）、豪貴（有權勢的人）、長者（富裕的人）的家門範圍內，在『吉羅』（輕罪）的情況下拿取寶物，觸犯『捉寶戒』八十二條。這指的是『捉寶戒』，在《多論》（《薩婆多毗尼毗婆沙》）中有明確說明，其緣起是因拾遺（撿到遺失物）而起。不用舊的說法，需要具備五個條件：一是重寶（貴重的寶物）可以用於自己或他人；二是包括裝飾品；三是非居住處和睡覺的地方；四是沒有盜取的心，打算歸還主人；五是拿取了就觸犯戒律。《多論》中說，拿取七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）會墮落（犯重罪）。七寶的名稱如同三十戒中所述。如果類似寶物的銅、鐵、雜色珠等，拿取了會觸犯『吉羅』（輕罪）。如果不拿取，如法地說明清凈就不算犯戒。如果拿取金箔、金像並舉起來藏匿，或者拿取他人的寶物，自己說是清凈的寶物，就會墮落（犯重罪）。如果類似寶物，可以算作一百零一種物品中的，就可以拿取，不需要說明清凈。在《僧祇律》中，甚至規定知道佛、僧的事物中有寶物，也不得擅自拿取。如果在四月八日（佛誕日）以及大會供養時，浴佛像的金銀塔以及菩薩像，供養的器具上有金銀塗層，要讓凈人（未受戒的在家信徒）拿取。如果倒在地上，可以幫助拿取沒有金銀的地方。如果塗滿了金銀，要用東西裹著手拿取。如果清洗金銀菩薩像，要讓凈人清洗，甚至讓凈人拿著，比丘（出家男眾）可以協助。如果已經先拿起來了，就不能再放下。《多論》中說，如果類似寶物，是作為女人的裝飾品拿取的，會觸犯『吉羅』（輕罪）。男子的裝飾品，除了矛、槊、兵器、樂器，其餘一切拿取都不算犯戒。如果讓比丘拿取寶物，也會墮落（犯重罪）。《律》中開許，如果是供養塔寺的莊嚴器具，爲了牢固地收起來，不算犯戒（指沒有凈人的情況下開許）。所以《五百問》中說，知事人（寺院的負責人）不得拿取佛法方面的金銀錢，否則也會墮落（犯重罪）。《四分律》中說，如果在寺內或寄宿的地方，有寶物自己拿取或教人拿取，應當識別囊（袋子）的形狀和器物的形狀，打開檢視，是幾方的、圓的，是新的還是舊的。如果有人來索要，詢問其相貌，如果相同就歸還。如果不相同就說：『我沒有看見這個東西。』如果兩個人一起來索要，說辭相同，就把東西放在他們面前，讓他們各自拿走。如果不這樣做，就會觸犯『吉羅』（輕罪）。如果在其他地方拿取遺落的物品，會墮落（犯重罪）。《僧祇律》中說，如果看見遺落的衣物，應當宣告，如果沒有人認領，就懸掛在高處顯眼的地方，讓人看見。如果有人來認領
【English Translation】 English version Explanation of 'Xian Bian Fan' (限便犯, limited transgression): This refers to transgressions of precepts under specific circumstances. The Vinaya (律) states that if one enters the premises of a Su San Xiao Wang (粟散小王, small kingdom king), Hao Gui (豪貴, powerful person), or Zhang Zhe (長者, wealthy person), and takes treasures under the condition of 'Ji Luo' (吉羅, minor offense), it violates the eighty-second 'Zhuo Bao Jie' (捉寶戒, precept against taking treasures). This refers to the 'Zhuo Bao Jie,' which is clearly explained in the 'Duo Lun' (多論, Sarvastivada Vinaya Vibhasa), originating from picking up lost items. Discarding the old explanation, five conditions must be met: first, the treasure is valuable and can be used for oneself or others; second, it includes ornaments; third, it is not a dwelling or sleeping place; fourth, there is no intention to steal, intending to return it to the owner; fifth, taking it constitutes a transgression. The 'Duo Lun' states that taking the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) leads to downfall (committing a serious offense). The names of the seven treasures are as described in the thirty precepts. If items resembling treasures, such as copper, iron, or multicolored beads, are taken, it constitutes a 'Ji Luo' (minor offense). If not taken and declared clean according to the Dharma, it is not a transgression. If gold leaf or gold statues are taken and hidden, or if someone else's treasure is taken and claimed as clean, it leads to downfall (committing a serious offense). If the item resembles a treasure and can be counted among the one hundred and one items, it can be taken without needing to declare it clean. In the Sanghika Vinaya (僧祇律), it is even stipulated that if one knows there are treasures related to the Buddha or Sangha, one must not take them without permission. If, on the eighth day of the fourth month (Buddha's Birthday) or during a grand offering, there are gold or silver pagodas or Bodhisattva statues for bathing, and the offering utensils are coated with gold or silver, a 'Jing Ren' (凈人, layperson who has not taken vows) should be asked to take them. If they fall to the ground, one can help pick them up, avoiding the gold or silver areas. If they are completely coated with gold or silver, one should wrap one's hands before taking them. If washing gold or silver Bodhisattva statues, a 'Jing Ren' should be asked to wash them, or even hold them, while a Bhiksu (比丘, ordained male monastic) can assist. If one has already picked it up, one cannot put it down later. The 'Duo Lun' states that if something resembling a treasure is taken as a woman's ornament, it constitutes a 'Ji Luo' (minor offense). For men's ornaments, except for spears, lances, weapons, and musical instruments, taking anything else is not a transgression. If a Bhiksu is asked to take a treasure, it also leads to downfall (committing a serious offense). The Vinaya permits that if it is a decorative item offered to a pagoda or temple, taking it up for the sake of securing it is not a transgression (permitted when there is no 'Jing Ren' available). Therefore, the Five Hundred Questions (五百問) states that a 'Zhi Shi Ren' (知事人, person in charge of a temple) must not take gold or silver coins related to the Dharma, otherwise it also leads to downfall (committing a serious offense). The Four-Part Vinaya (四分律) states that if there are treasures in a temple or lodging place, and one takes them oneself or instructs others to take them, one should identify the shape of the bag and the shape of the object, open it and examine it, whether it is square or round, new or old. If someone comes to claim it, ask about its appearance, and if it matches, return it. If it does not match, say, 'I have not seen this item.' If two people come to claim it with the same description, put the item in front of them and let them each take it. If one does not do this, it constitutes a 'Ji Luo' (minor offense). Taking lost items in other places leads to downfall (committing a serious offense). The Sanghika Vinaya states that if one sees lost clothing or items, one should announce it. If no one claims it, hang it in a high and visible place for people to see. If someone comes to claim it
問。何處失。答相應者與。無來者停三月已。若塔園中得者作塔用。僧園中得者四方僧用。若貴價物金寶等。不得顯露處。屏看相。已有認相應對多人前與。教令受三歸。語云。佛不制戒者。眼看不可得。無人來者。停至三年。如上處所當界用之。比丘若失物先生心言。後知處當取。後知得取無罪。客比丘遺衣缽。主人徙著余處藏犯重。彼衣主憶來取者無罪。若掘地得寶藏者。凈人不可信當白王。凈人可信。停至一二年應作塔用。若王覺者答言。已用作塔。若索者應以塔物。若乞還之。若王問律中雲何答云。佛言。隨塔僧地得者。還作塔僧用之。若寶藏上。有鐵券姓名。亦得直用。進退如上。成論有人言。伏藏屬王。取此物犯盜者。答云。但地上屬王。不論地中。何以故。給孤獨等聖人亦取此物。故知無罪。又自然得物不名劫盜。僧祇入聚落中。有遺物不得取。有人取與比丘者得。即是施主。若曠路無人處有者得取。若衣有寶。以腳躡斷。露捉使人見。至住處見有寶者。與凈人掌作衣藥直。五百問云。寄白衣物過期不來。白衣持來施比丘不合取。若活是有主。若死屬僧物。非時入聚落戒八十三。五緣。一非時分。二無啟白喚緣。三不囑授。四向俗人舍(即寺內凈人家院是)。五入門結。十誦若入聚落僧坊(尼寺須白)
【現代漢語翻譯】 現代漢語譯本 問：在何處遺失？答：交給能相應的人。如果無人來認領，就停放三個月。如果在塔園中得到，就用來修塔。如果在僧園中得到，就供四方僧眾使用。如果是貴重物品，如金銀珠寶等，不要在顯眼的地方處理，要私下檢視。如果有人認領，就當著眾人的面交給認領者，並教導他受三歸依（皈依佛、皈依法、皈依僧）。如果有人說：『佛沒有制定這樣的戒律』，就說：『親眼看到也得不到，因為沒有人來認領。』如果沒有人來認領，就停放三年。按照上述的地點，在本界（寺院管轄範圍）內使用。比丘如果遺失了東西，先在心裡想：『之後知道在哪裡，應當去取回。』之後知道在哪裡並取回，沒有罪過。有客居比丘遺留了衣缽，主人如果擅自移動到其他地方藏起來，就犯重罪。如果衣缽的主人想起來回來取，就沒有罪過。如果挖掘土地得到寶藏，如果凈人（寺院的雜役）不可信，應當稟告國王。如果凈人可信，就停放一兩年，應當用來修塔。如果國王知道了，就回答說：『已經用來修塔了。』如果國王索要，就用修塔的物品來抵償。如果國王乞討，就歸還給他。如果國王問律中是怎麼規定的，就回答說：『佛說，在塔或僧眾的土地上得到的，應當用來修塔或供僧眾使用。』如果寶藏上面有鐵券，寫有姓名，也可以直接使用。處理方式與上述相同。成實論中有人說：『伏藏屬於國王。』取這些東西犯盜戒嗎？回答說：『只有地上屬於國王，地下的不屬於國王。』為什麼呢？因為給孤獨長者（Anāthapiṇḍika）等聖人也取過這些東西，所以知道沒有罪過。而且自然得到的物品不叫搶劫盜竊。僧祇律中說，進入村落，有遺失的物品不能拿。如果有人拿來交給比丘，可以接受，這個人就是施主。如果在曠野無人處，可以拿取。如果衣服里有寶物，用腳踩住，稍微露出一點讓人看見，到了住處發現有寶物，就交給凈人保管，用來購買衣服或藥物。五百問中說，寄存在白衣（在家信徒）那裡的東西，過了期限不來取，白衣拿來佈施給比丘，不應該接受。如果是活物，是有主人的；如果是死物，就屬於僧眾的。非時（午後到次日黎明）進入村落的戒律有八十三條，有五種情況：一、非時分；二、沒有稟告或呼喚的緣由；三、沒有囑託；四、面向俗人的家舍（即寺院內的凈人家院子）；五、入門結界。十誦律中說，如果進入村落的僧坊（尼寺需要稟告）
【English Translation】 English version Question: Where is it lost? Answer: Give it to the person who corresponds to it. If no one comes, keep it for three months. If it is found in a stupa garden (塔園), use it for building stupas. If it is found in a sangha garden (僧園), use it for the benefit of the sangha in all directions. If it is a valuable item, such as gold or jewels, do not handle it in a conspicuous place; examine it privately. If someone recognizes it, give it to the claimant in front of many people, and teach them to take the Three Refuges (三歸依) (Buddha, Dharma, Sangha). If someone says, 'The Buddha did not establish such a precept,' say, 'Even if you see it with your own eyes, you cannot get it because no one comes to claim it.' If no one comes, keep it for up to three years. Use it in the aforementioned places within the boundary (of the monastery). If a bhikshu (比丘) loses something, he should first think in his mind, 'When I know where it is later, I should retrieve it.' If he knows where it is later and retrieves it, there is no offense. If a visiting bhikshu leaves behind his robes and bowl (衣缽), and the host moves them to another place to hide them, he commits a serious offense. If the owner of the robes remembers and comes to retrieve them, there is no offense. If one digs up a treasure, if the attendant (凈人) is not trustworthy, one should report it to the king. If the attendant is trustworthy, keep it for one or two years and use it for building stupas. If the king finds out, answer, 'It has already been used for building stupas.' If the king demands it, one should compensate with items from the stupa. If the king begs for it, one should return it to him. If the king asks what the Vinaya (律) says, answer, 'The Buddha said that whatever is found on the land of the stupa or sangha should be used for building stupas or for the benefit of the sangha.' If there is an iron certificate (鐵券) with names on the treasure, one can also use it directly. The procedure is the same as above. In the Tattvasiddhi Shastra (成實論), some say, 'Hidden treasures belong to the king.' Does taking these things constitute theft? Answer, 'Only the land above belongs to the king, not the land below.' Why? Because sages like Anāthapiṇḍika (給孤獨長者) also took these things, so we know there is no offense. Moreover, naturally obtained items are not called robbery or theft. In the Mahasanghika Vinaya (僧祇律), it says that when entering a village, one must not take lost items. If someone takes it and gives it to a bhikshu, it is permissible; that person is the donor. If it is in a deserted place with no one around, one may take it. If there is a treasure in the robe, step on it with your foot, reveal it slightly so that people can see it, and when you get to the residence and find that there is a treasure, give it to the attendant to manage and use it to buy robes or medicine. The Five Hundred Questions (五百問) says that if an item is left with a layperson (白衣) and is not claimed after the deadline, and the layperson offers it to a bhikshu, it is not appropriate to accept it. If it is a living thing, it has an owner; if it is a dead thing, it belongs to the sangha. The precept against entering a village at an improper time (非時) (after noon until dawn) has eighty-three clauses, with five conditions: 1. Improper time; 2. No reason for reporting or calling; 3. No entrustment; 4. Facing the house of a layperson (i.e., the courtyard of the attendant's house within the monastery); 5. Entering a bounded area. The Sarvastivada Vinaya (十誦律) says that if entering a sangha monastery in a village (a nunnery requires reporting)
。入蘭若處入本住處無犯。四分非時者。從中后至明相未出。不囑授比丘初入村門墮。若僧塔寺事病事。當囑比丘。若獨處一房當囑比房。十誦無比丘白者。四衢見應白。又無者發心已去。無者應白尼三眾。僧祇食雖早竟即是非時。作白言長老。我非時入聚落。前人言可爾。若道從聚落中過。村中有塔天祠者。當順行直過。若下道左右旋去者墮。智論一切白衣舍皆名聚落。準此寺內凈人房院何為不白。慎之哉慎之哉。五分若路所經暮須往宿。八難起等並不須白。多論若總白隨到所至處。若別相白亦善。若先不白見異寺比丘白無犯。明瞭論。若有緣須入先簡擇此事。謂白同戒觀察正行。律中威儀者得。不者不合。律不犯者。若道由村過。若有所啟白。若喚若請。皆不囑授直往。有三寶緣者。開囑如上。過量床足戒八十四。五緣。一是床。二僧床及已。三過量。四自作使人。五作成便犯。本為截者不截方犯。律云。高如來八指。多論木床高大悉犯。俗人八戒亦同。八指者。一指二寸。姬周尺一尺六寸。唐尺一尺三寸強。五分得高床施。先作念截卻得受。不爾者墮。僧祇僧床亦犯。恐施主嫌者。木筒盛腳埋之。乃至截腳木還搘床腳亦犯。隨坐起一一墮。若下濕處。用八指木搘腳得(準此下濕處搘床者應開得。在上禮佛。若搘
【現代漢語翻譯】 現代漢語譯本：進入蘭若（Aranya，寂靜處）或回到自己常住的地方，如果沒有違犯戒律，則不算犯戒。按照《四分律》，非時（Vikalakala，不適當的時間）的定義是從中午之後到黎明之前。如果沒有告知其他比丘，第一次進入村莊就會犯戒。如果是爲了僧團、佛塔、寺廟事務或生病等原因，應當告知其他比丘。如果獨自居住在一個房間，應當告知相鄰房間的比丘。《十誦律》中說，如果沒有比丘可以告知，在四通八達的路口見到人就應當告知。如果沒有其他人，已經發心要離開的人，應當告知比丘尼三眾（比丘尼僧團）。《僧祇律》中說，即使很早結束用餐，也屬於非時。應當稟告說：『長老，我將在非時進入聚落（Gramani，村落）。』對方回答『可以』。如果道路是從聚落中穿過，村中有佛塔或天祠，應當順著道路直行通過。如果離開道路，向左或向右繞行，就會犯戒。《智論》中說，所有白衣（在家信徒）的住所都稱為聚落。按照這個標準，寺院內的凈人（寺院雜役）的房間和院落，為什麼不需要告知呢？要謹慎啊，要謹慎啊！《五分律》中說，如果路途遙遠，需要在晚上住宿，或者遇到八難（Asta-apaya，八種不幸的情況）等情況，都不需要告知。《多論》中說，如果總的告知一次，就可以隨意到達任何地方。如果分別告知，也很好。如果事先沒有告知，見到其他寺院的比丘告知，也不算犯戒。《明瞭論》中說，如果有因緣需要進入，應當先選擇這件事，即告知同戒的比丘，觀察其行為是否端正。符合律中的威儀就可以，否則就不合規矩。律中不犯戒的情況包括：如果道路是從村莊穿過，如果有所稟告，如果有人呼喚或邀請，都可以不告知直接前往。如果有關於三寶（Triratna，佛、法、僧）的因緣，可以像上面說的那樣開許告知。關於過量床足戒（高過標準的床腿），有八十四種情況。五種因緣會導致犯戒：一是床，二是僧團的床已經存在，三是床腿過量，四是自己製作或指使他人制作，五是製作完成。原本是爲了截斷床腿的人，如果沒有截斷就犯戒。律中說，床的高度應當是如來的八指。多論中說，木床過高都會犯戒。俗人受持八戒（Astanga-sila，八條戒律）也是一樣。八指是指一指二寸。姬周尺一尺六寸，唐尺一尺三寸多一點。《五分律》中說，可以接受高床的佈施，但要先發愿截斷床腿才能接受，否則就會犯戒。《僧祇律》中說，僧團的床過高也會犯戒。如果擔心施主嫌棄，可以用木筒盛放床腿，然後埋起來。甚至截斷床腿後用木頭支撐床腿也會犯戒。每次坐下或起身都會犯戒。如果地面潮濕，可以用八指高的木頭支撐床腿是可以的（按照這個標準，潮濕的地方支撐床腿應該是允許的。如果在上面禮佛，如果支撐
【English Translation】 English version: Entering an Aranya (a quiet place) or returning to one's usual residence without violating any precepts is not considered an offense. According to the 'Sarvastivada Vinaya', 'untimely' (Vikalakala, inappropriate time) is defined as the period from after noon until before dawn. If one enters a village for the first time without informing other Bhikkhus, it constitutes an offense. If it is for the sake of the Sangha, stupas, temples, or due to illness, one should inform other Bhikkhus. If residing alone in a room, one should inform the Bhikkhu in the adjacent room. The 'Dasabhumi Sutra' states that if there are no Bhikkhus to inform, one should inform people at a crossroads. If there is no one else, one who has already resolved to leave should inform the three assemblies of Bhikkhunis (the Bhikkhuni Sangha). The 'Mahasanghika Vinaya' states that even if a meal is finished early, it is still considered untimely. One should report: 'Elder, I will enter the Gramani (village) at an untimely hour.' If the other person replies 'You may,' it is permissible. If the road passes through a village, and there is a stupa or a shrine to a deity in the village, one should proceed straight through along the road. If one leaves the road and detours to the left or right, it constitutes an offense. The 'Mahaprajnaparamita Sastra' states that all residences of laypeople are called Gramani. According to this standard, why is it that the rooms and courtyards of the temple attendants (temple servants) within the temple do not require notification? Be cautious, be cautious! The 'Pancavimsatisahasrika Prajnaparamita Sutra' states that if the journey is long and requires lodging at night, or if one encounters the Asta-apaya (eight unfortunate conditions), there is no need to inform. The 'Mahavibhasa' states that if one makes a general notification once, one can freely go anywhere. If one makes separate notifications, that is also good. If one has not notified beforehand and sees a Bhikkhu from another temple and notifies them, it is not considered an offense. The 'Abhidharmakosha' states that if there is a reason to enter, one should first consider the matter, that is, inform a Bhikkhu of the same precepts and observe whether their conduct is upright. If it conforms to the Vinaya's demeanor, it is permissible; otherwise, it is not in accordance with the rules. Situations in which one does not violate the precepts include: if the road passes through a village, if there is something to report, if someone calls or invites, one can go directly without notifying. If there is a reason related to the Triratna (Buddha, Dharma, Sangha), one can allow notification as mentioned above. Regarding the precept of excessively high bed legs, there are eighty-four situations. Five conditions lead to an offense: first, the bed; second, the Sangha's bed already exists; third, the bed legs are excessive; fourth, one makes it oneself or instructs others to make it; fifth, the making is completed. One who originally intended to cut off the bed legs commits an offense if they do not cut them off. The Vinaya states that the height of the bed should be eight fingers of the Tathagata. The Mahavibhasa states that any wooden bed that is too high constitutes an offense. It is the same for laypeople observing the Astanga-sila (eight precepts). Eight fingers refer to one finger being two inches. The Zhou Dynasty foot is one foot and six inches, and the Tang Dynasty foot is slightly more than one foot and three inches. The 'Pancavimsatisahasrika Prajnaparamita Sutra' states that one can accept the offering of a high bed, but one must first vow to cut off the bed legs before accepting it; otherwise, it constitutes an offense. The 'Mahasanghika Vinaya' states that an excessively high bed in the Sangha also constitutes an offense. If one is concerned that the donor will be displeased, one can use wooden tubes to hold the bed legs and bury them. Even cutting off the bed legs and then using wood to support the bed legs also constitutes an offense. Each time one sits down or gets up, it constitutes an offense. If the ground is damp, it is permissible to use eight-finger-high wood to support the bed legs (according to this standard, it should be permissible to support the bed legs in damp places. If one is worshiping the Buddha above, if one is supporting
高者不合也)。若俗家高床不犯(四分亦同)。十誦云。截竟僧中懺罪。八指者用我指量(上開搘腳木。用人八指量)。第三分入梐。準此十誦疏家以八寸為量。四等分之。又云。長床極小容四比丘坐處。臥床過三肘。降四歲共坐。若減不得坐。床長一肘半。得二人共坐。床搘不得過八指。四分不犯者。去地八指。若減若脫腳無犯。兜羅貯床褥戒八十五。五緣。一是兜羅綿(律云。白楊華柳華蒲臺也)。二貯床褥。三為己。四自作使人。五成便犯。五分隨坐結墮。要先棄後悔。骨牙角針筒戒八十六。五緣同上。多論云。以是小物故不入三十中。又應破故。若反還主不受。若與他主生惱。若入僧則非法。故須譭棄。律不犯者。若銅鐵鉛錫镴竹木葦舍羅草用作針筒。若以牙角作錫杖頭鏢𥎞(子管反)傘蓋子鬥頭鏢纏蓋鬥。若作曰鉤刮舌刀如意玦鈕匕杓鉤衣[金*刮]眼[鎞-囟+(奐-大)]刮汗刀揥齒物挑耳[鎞-囟+(奐-大)]禪鎮熏鼻筒。一切不犯。過量尼師壇戒八十七。五緣成。一作坐具。二過量。三為己。四自作使人。五作成便犯。律中長姬周尺四尺廣三尺。緣外廣長各增一尺。此是定量(余如衣法廣明)。又云。若過量。若互減互過自他作成皆墮。若不成為他作成不成一切吉羅。不犯者。應量減量作。若從
【現代漢語翻譯】 現代漢語譯本 （床腳）高了不合規矩。如果俗家的高床不符合規定（《四分律》也相同）。《十誦律》說：『截斷後在僧團中懺悔罪過。』八指的量用我的手指來量（上面打開支撐腳的木頭，用人的八指來量）。第三部分進入梐（音pí，欄桿）。根據《十誦律疏》，以八寸為量。四等分之。又說，長床最小也要能容納四位比丘坐的地方。臥床超過三肘。降四歲的人可以一起坐。如果減少就不能坐。床長一肘半，可以兩人共坐。床腳支撐不得超過八指。《四分律》不犯戒的情況是：離地八指。如果減少或者脫落床腳，沒有犯戒。用兜羅棉貯藏床褥，戒條八十五。五種因緣：一是兜羅棉（律中說：白楊花、柳花、蒲臺也）。二是貯藏床褥。三是爲了自己。四是自己做或者使喚別人。五是完成就犯戒。《五分律》隨坐而結墮罪。要先捨棄然後懺悔。骨、牙、角針筒，戒條八十六。五種因緣同上。《多論》說：因為這些是小物件，所以不列入三十事中。又應該破舊。如果退還給施主，施主不接受。如果給其他人，會使施主生惱。如果進入僧團，則不合法，所以必須譭棄。律中不犯戒的情況是：如果用銅、鐵、鉛、錫、镴、竹、木、葦、舍羅草製作針筒。如果用牙角製作錫杖頭、鏢𥎞（子管反）、傘蓋子、鬥頭鏢纏蓋鬥。如果製作曰鉤、刮舌刀、如意玦鈕、匕杓、鉤衣[金*刮]、眼[鎞-囟+(奐-大)]、刮汗刀、揥齒物、挑耳[鎞-囟+(奐-大)]、禪鎮、熏鼻筒。一切不犯戒。過量的尼師壇（坐具），戒條八十七。五種因緣成就：一是製作坐具。二是過量。三是爲了自己。四是自己做或者使喚別人。五是完成就犯戒。律中長按姬周尺四尺，寬三尺。邊緣外側的寬和長各增加一尺。這是定量（其餘如衣法廣明）。又說：如果過量，或者互相減少互相超過，自己或者他人制作都犯墮罪。如果不成為成品，為他人制作不成，一切吉羅罪。不犯戒的情況是：按照規定的量減少量來製作，如果從
【English Translation】 English version The height (of the bed legs) should not be excessive. If a layman's high bed is non-compliant (the Dharmaguptaka Vinaya also agrees). The Ten Recitation Vinaya says: 'After cutting, confess the offense in the Sangha.' The measurement of eight fingers is based on my own fingers (the wood supporting the legs is opened up and measured using eight human fingers). The third part enters the '梐' (pí, balustrade). According to the commentary on the Ten Recitation Vinaya, eight inches is the standard measurement. Divide it into four equal parts. It also says that the smallest long bed should accommodate four Bhikkhus sitting. A sleeping bed should not exceed three cubits. Those who are four years younger can sit together. If it is reduced, they cannot sit. If the bed is one and a half cubits long, two people can sit together. The bed leg support should not exceed eight fingers. According to the Dharmaguptaka Vinaya, there is no offense if it is eight fingers off the ground. If the height is reduced or the legs fall off, there is no offense. Storing bedding with Tula cotton is offense eighty-five. Five conditions: First, Tula cotton (the Vinaya says: white poplar flowers, willow flowers, and cattails). Second, storing bedding. Third, for oneself. Fourth, doing it oneself or employing others. Fifth, completing it constitutes an offense. According to the Mahisasaka Vinaya, a Patayantika offense is incurred upon sitting. One must first discard it and then repent. Bone, ivory, and horn needle cases are offense eighty-six. The five conditions are the same as above. The Mahavibhasa says: Because these are small items, they are not included in the thirty offenses. Also, they should be broken if old. If returned to the donor, the donor will not accept it. If given to others, it will cause annoyance to the donor. If it enters the Sangha, it is illegal, so it must be destroyed. According to the Vinaya, there is no offense if copper, iron, lead, tin, pewter, bamboo, wood, reeds, or Sarala grass are used to make needle cases. If ivory or horn is used to make the head of a Khakkhara (monk's staff), a dart (子管反), an umbrella cover, a handle cover, a hook, a tongue scraper, a Ruyi scepter, a button, a spoon, a robe hook [金*刮], an eye [鎞-囟+(奐-大)], a sweat scraper, a toothpick, an ear pick [鎞-囟+(奐-大)], a meditation aid, or a nasal inhaler. All of these are not offenses. An oversized Nisidana (sitting cloth) is offense eighty-seven. Five conditions are met: First, making a sitting cloth. Second, being oversized. Third, for oneself. Fourth, doing it oneself or employing others. Fifth, completing it constitutes an offense. According to the Vinaya, the length is four Ji Zhou feet and the width is three feet. The width and length of the outer edge are each increased by one foot. This is the fixed measurement (the rest is explained in detail like the rules for robes). It also says: If it is oversized, or if they are mutually reduced or mutually exceeded, making it oneself or by others constitutes a Patayantika offense. If it is not completed, making it for others without completion, all are Dukkata offenses. There is no offense if it is made according to the prescribed measurement, reducing the measurement, if from
他得已成者。截割如量。若作兩重者不犯(今有通量而作者諸部不許。四分七百結集中亦不許)。僧祇若欲懺悔截卻量外(謂初量外。非是增者)。依法懺之。餘者說凈。若已曾過十日。如長衣法舍之。準多論衣法。覆創衣過量戒八十八。律云。用覆身上種種創。上著涅槃僧。得用大價細耎衣作。長姬周尺八尺廣四尺也。不犯略同前戒。十誦乃至創差后十日過者結墮。雨衣過量戒八十九。文相如三十中不解可知。與佛等量作衣戒九十。多論云。佛量丈六常人半之。衣廣長皆應半也。十誦云。長佛九磔手。五祇二律亦同。有本十磔手者錯也。長姬周尺丈八廣丈二。常人九尺六尺也。事希故無暇廣述。須知。四提舍尼。初戒名在俗家從非親尼取食也。五緣。一俗人舍。二非親尼。三無緣。四自手取食。五咽結。四分食者正不正也。無病自取咽咽結。文中不論自他二食。約緣通之。五分在巷中犯。家內不犯。緣起如此。律不犯者。受親里尼食。若有病。若置地與。若使人授。若在僧寺與。若在村外。若尼寺內一切皆得。在俗家偏心授食戒。四緣成。一白衣舍。二偏心越次指授。三大眾默受不訶。四隨咽結。五分第一上座應訶。不用語者。乃至新受戒者亦得。僧祇三訶不止。食者無犯。十誦若二處僧別坐別食。亦須別問。已約
敕未。未者不得食。後坐人亦爾。律不犯者。若語言。大姊且止。須待食竟。若尼自為檀越。若檀越設食令尼處分。若不故作偏為彼此者。學家過受戒。事希不迷。今諸有信家。亦五眾繁踐無度受供。準此自約。豈非明斷。有難蘭若受食戒。五緣。一是蘭若險處。二先不語檀越。三無病難緣。四自手取食。除置地使人。五食咽犯。眾學戒中。威儀之要。具在諸門。略收將盡今撮摘數十。人之喜犯故復緝敘。初齊整著涅槃僧者。律云。不齊者。或時下著繫帶在臍下。高者褰齊膝。象鼻者垂前一角。多羅樹葉者垂前二角。細褶者繞腰細褶皺。此之犯相。故作犯。應懺突吉羅。以故作故犯。非威儀突吉羅。若不故作突吉羅。尼等四眾亦吉羅。乃至篇末並同此。不犯者。或臍中生創下著。若膝𨄔創高著。若僧伽藍內。若村外作時行道者。二齊整著三衣者。律云。不齊者。下垂過肘露脅。高過腳𨄔上。象鼻者。垂前一角。樹葉者。垂前兩角后褰高。細褶者。褶已安緣。不犯者略同前戒。三反抄衣者。謂左右反抄著肩上也。若脅有病在寺中。道行作時者得。四反抄坐戒。文相可知。已后約略而解不復記數。大途可知。律云。衣纏頸者。總捉衣角著肩上也。開緣同上。覆頭者。若以樹葉碎段物。若衣覆也。不犯者。有病患寒頭上生創
【現代漢語翻譯】 現代漢語譯本 敕未（尚未被允許）。未被允許者不得食用。後來的僧人也一樣。以下情況不構成違犯戒律：如果（有僧人）言語勸阻，說：『大姐請稍等，須待用餐完畢。』如果比丘尼自己是施主，或者施主設齋供養令比丘尼安排。如果不是故意有所偏頗。學戒者（犯戒）是因受戒不清，事情不熟悉。現在很多信徒，也對五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）過度頻繁地接受供養。按照這些（戒律）自我約束，難道不是明智的決斷嗎？ 有五種情況可以接受在蘭若（遠離村落的清凈處）接受供養的戒律：一是蘭若地處險要；二是事先沒有告知施主；三是沒有疾病等困難的緣由；四是親自取食物，除非是放在地上讓人傳遞；五是食物已經下嚥才算違犯。在眾學戒中，威儀非常重要，都詳細地記載在各個章節中。現在簡略地總結，收集了數十條人們容易觸犯的戒律，再次進行整理敘述。 首先是穿戴整齊的涅槃僧衣。律中說，不整齊的情況有：有時下衣繫帶在肚臍之下，高的時候捲到膝蓋以上。象鼻狀的（裙襬），一角垂在前面。多羅樹葉狀的（裙襬），兩角垂在前面。細褶的（裙襬），繞腰形成細密的褶皺。這些都是違犯戒律的表現。如果是故意違犯，應該懺悔突吉羅罪（一種輕罪），因為是故意而為。非威儀方面的突吉羅罪。如果不是故意違犯，比丘尼等四眾也犯突吉羅罪。乃至本篇末尾都與此相同。不構成違犯的情況有：或者肚臍中生瘡而下穿（僧裙），或者膝蓋生瘡而高穿（僧裙）。或者在僧伽藍（僧眾居住的園林）內，或者在村外做工行走的時候。 二是整齊地穿著三衣（僧伽梨、郁多羅僧、安陀會）。律中說，不整齊的情況有：下垂超過手肘，露出腋下，高過腳踝以上。象鼻狀的（袈裟），一角垂在前面。樹葉狀的（袈裟），兩角垂在前面，後面捲得很高。細褶的（袈裟），褶皺已經固定好。不構成違犯的情況與前一條戒律大致相同。 三是反抄衣，指的是左右反過來抄起衣服搭在肩膀上。如果腋下有病，在寺廟中，或者行走做工的時候可以這樣做。 四是反抄坐戒，文中的意思可以理解。以後就大致地解釋，不再一一記錄數量。大的方面可以知道。律中說，衣服纏繞脖子，指的是總的抓住衣角搭在肩膀上。開許的因緣與上面相同。矇頭，指的是用樹葉碎片或者衣物遮蓋頭部。不構成違犯的情況有：生病、受寒、頭上生瘡。
【English Translation】 English version Not yet authorized. Those not authorized may not eat. The same applies to those who come later. The following do not constitute a violation of the precepts: if (a monk) verbally dissuades, saying, 'Elder sister, please wait, you must wait until the meal is finished.' If the Bhikkhuni herself is the donor, or if the donor provides food and instructs the Bhikkhuni to arrange it. If it is not intentionally biased. Those learning the precepts (violate the precepts) because they are not clear about receiving the precepts and are not familiar with the matter. Now many believers also accept offerings from the five groups (Bhikkhus, Bhikkhunis, Samaneras, Samaneras, and Siksamana) excessively and frequently. Isn't it a wise decision to restrain oneself according to these (precepts)? There are five situations in which one can accept the precepts of accepting offerings in a Aranya (a pure place away from the village): First, the Aranya is located in a dangerous place; second, the donor was not informed in advance; third, there is no reason for illness or other difficulties; fourth, take the food yourself, unless it is placed on the ground for people to pass it on; fifth, it is a violation only if the food has been swallowed. In the precepts of collective learning, demeanor is very important, and it is recorded in detail in each chapter. Now briefly summarize and collect dozens of precepts that people easily violate, and re-organize and narrate them. The first is to wear the Nirvana Sanghati (robe) neatly. The Vinaya says that the untidy situations are: sometimes the lower garment is tied below the navel, and when it is high, it is rolled above the knees. The (skirt) in the shape of an elephant's trunk has one corner hanging in the front. The (skirt) in the shape of a Talipot palm leaf has two corners hanging in the front. The (skirt) with fine pleats forms dense pleats around the waist. These are all manifestations of violating the precepts. If it is a deliberate violation, one should confess the Dukkhata (a minor offense), because it was done intentionally. Dukkhata for non-etiquette aspects. If it is not a deliberate violation, the four groups of Bhikkhunis also commit Dukkhata. The same applies to the end of this chapter. Situations that do not constitute a violation include: or a sore grows in the navel and the (Sanghati) is worn low, or a sore grows on the knee and the (Sanghati) is worn high. Or in the Sangharama (garden where the Sangha lives), or when working and walking outside the village. The second is to wear the three robes (Sanghati, Uttarasanga, Antarvasa) neatly. The Vinaya says that the untidy situations are: hanging down past the elbows, exposing the armpits, higher than the ankles. The (Kasaya) in the shape of an elephant's trunk has one corner hanging in the front. The (Kasaya) in the shape of a Talipot palm leaf has two corners hanging in the front, and the back is rolled up very high. The (Kasaya) with fine pleats has the pleats fixed. The situations that do not constitute a violation are roughly the same as the previous precept. The third is to fold the robe backwards, which means folding the clothes backwards and putting them on the shoulders. If there is a disease in the armpit, this can be done in the temple or when walking and working. The fourth is the precept of sitting with the robe folded backwards, and the meaning in the text can be understood. In the future, it will be explained roughly, and the number will not be recorded one by one. The big aspects can be known. The Vinaya says that the clothes are wrapped around the neck, which means grasping the corners of the clothes and putting them on the shoulders. The permitted conditions are the same as above. Covering the head refers to covering the head with scraps of leaves or clothing. Situations that do not constitute a violation include: being sick, catching a cold, or having sores on the head.
。命梵難覆頭走者。跳行者。雙腳跳也。不犯者。有病為人打。有賊惡獸。若棘刺度渠坑而跳過者。蹲坐者。若在床在地上。尻不至地也。不犯者。有病尻邊創。若有取與。若禮若懺悔。若受教誡者。又腰者匡肘也。開緣如纏頸戒。搖身者。左右戾身趨行也。不犯者。病若為人打避杖。度坑搖身過。著衣看齊整者。掉臂者。垂臂前卻也。不犯者。病為人打。及余緣舉手遮。浮渡水。若以手招喚伴者。覆身者。處處身露也。不犯者。病被系風吹衣。離身者。左右顧視者。在村落處處看也。不犯者。有病若仰瞻日時節。若難緣伺求便道走者。靜默者。謂無高聲也。不犯者。病若聾須高喚囑授。若高聲施食。若二難高聲走者。戲笑者。露齒而笑也。不犯者。病唇痛不覆齒。或念法歡喜而笑者。用意受食者。非棄羹飯也。不犯者。有如是病。或缽小故棄。或還墮案上者。平缽受食者。非溢缽也。不犯如上戒。平缽受羹者。非溢出流汗也。不犯如上。羹飯等食者非飯。至羹盡羹至飯盡也。不犯者。有病若正須飯。世須羹日時欲過。二難疾食者。以次食者。非謂缽中處處取食食也。不犯者。病或患熱挑取冷處。若日欲過難緣者。不挑缽中者。置四邊挑缽中央至缽底。不犯者。有病患熱開中央令冷。日過難緣者。開自索食。不犯者。
【現代漢語翻譯】 現代漢語譯本： 『命梵難覆頭走者』（梵難意為比丘）。指不遮蓋頭部而行走。『跳行者』，指雙腳跳躍行走。『不犯者』，如有疾病、被人毆打、遭遇盜賊或惡獸，或者爲了越過帶刺的植物、水渠或坑洞而跳躍，則不犯戒。『蹲坐者』，指在床上或地上蹲坐時，臀部不接觸地面。『不犯者』，如有疾病導致臀部有瘡，或者爲了給予或接受物品，或者爲了行禮、懺悔，或者爲了接受教誡，則不犯戒。『又腰者匡肘也』，指彎腰時手肘張開。開緣情況如同纏頸戒。『搖身者』，指左右扭動身體行走。『不犯者』，如有疾病、被人毆打需要躲避棍杖，或者爲了越過坑洞而搖動身體，則不犯戒。『著衣看齊整者』，指穿戴衣物時注意整理。『掉臂者』，指手臂前後擺動。『不犯者』，如有疾病、被人毆打，或者因為其他原因需要舉手遮擋，或者爲了浮水，或者爲了用手招呼同伴，則不犯戒。『覆身者』，指身體處處裸露。『不犯者』，如有疾病、被捆綁、風吹開衣服導致身體裸露，則不犯戒。『離身者』，指左右顧視。『在村落處處看也』，指在村落中到處張望。『不犯者』，如有疾病需要仰望太陽以確定時間，或者因為緊急情況需要尋找便捷的道路，則不犯戒。『靜默者』，指不發出高聲。『不犯者』，如有疾病導致耳聾，需要大聲囑咐，或者需要高聲施食，或者遇到緊急情況需要高聲呼救，則不犯戒。『戲笑者』，指露出牙齒而笑。『不犯者』，如有疾病導致嘴唇疼痛無法遮蓋牙齒，或者因爲念誦佛法而心生歡喜而笑，則不犯戒。『用意受食者』，指並非丟棄羹飯。『不犯者』，如有疾病，或者缽太小，或者食物掉回案上，則不犯戒。『平缽受食者』，指不讓食物溢出缽外。不犯情況如上述戒條。『平缽受羹者』，指不讓羹湯溢出。『非溢出流汗也』，不犯情況如上述。『羹飯等食者非飯，至羹盡羹至飯盡也』，指不是飯沒吃完就吃羹，或者羹沒喝完就吃飯。『不犯者』，如有疾病需要先吃飯，或者需要先喝羹，或者時間緊迫，需要快速進食，則不犯戒。『以次食者』，指不是在缽中到處挑揀食物。『不犯者』，如有疾病感到燥熱，需要挑揀涼爽的地方的食物，或者時間緊迫，則不犯戒。『不挑缽中者』，指不從四邊挑揀，而是從缽中央挑揀直至缽底。『不犯者』，如有疾病感到燥熱，需要將中央撥開使其涼爽，或者時間緊迫，需要自己尋找食物，則不犯戒。
【English Translation】 English version: 'One who walks with the head uncovered, commanded by Brahma' (Brahma meaning Bhikkhu). This refers to walking without covering the head. 'One who jumps while walking' refers to walking by jumping with both feet. 'Not an offense' if one is ill, being beaten by someone, encountering thieves or fierce animals, or jumping to cross thorny plants, ditches, or pits. 'One who squats' refers to squatting on a bed or on the ground without the buttocks touching the ground. 'Not an offense' if one has sores on the buttocks due to illness, or if one is giving or receiving something, or if one is bowing, repenting, or receiving instructions. 'Also, bending the waist means spreading the elbows.' Opening exceptions are like the neck-wrapping precept. 'One who sways the body' refers to walking while twisting the body left and right. 'Not an offense' if one is ill, being beaten and needs to avoid a staff, or swaying the body to cross a pit. 'One who checks that the clothing is neat' refers to paying attention to tidying up clothing. 'One who swings the arms' refers to swinging the arms back and forth. 'Not an offense' if one is ill, being beaten, or for other reasons needs to raise a hand to shield, or to float in water, or to beckon a companion with a hand. 'One who covers the body' refers to exposing the body everywhere. 'Not an offense' if one is ill, bound, or the wind blows the clothes open, exposing the body. 'One who looks around' refers to looking left and right. 'Looking everywhere in the village' refers to looking around everywhere in the village. 'Not an offense' if one is ill and needs to look up at the sun to determine the time, or if one needs to find a convenient path in an emergency. 'One who is silent' refers to not making loud noises. 'Not an offense' if one is deaf due to illness and needs to be loudly instructed, or needs to loudly offer food, or needs to shout for help in an emergency. 'One who laughs' refers to laughing with teeth showing. 'Not an offense' if one has lip pain due to illness and cannot cover the teeth, or if one laughs out of joy from reciting the Dharma. 'One who eats attentively' refers to not discarding soup or rice. 'Not an offense' if one is ill, or the bowl is too small, or the food falls back onto the table. 'One who receives food with a level bowl' refers to not letting the food overflow the bowl. Not an offense as in the above precepts. 'One who receives soup with a level bowl' refers to not letting the soup overflow. 'Not overflowing or sweating,' not an offense as above. 'Eating soup and rice, not finishing the rice before the soup, or finishing the soup before the rice' refers to not eating the rice before finishing the soup, or eating the soup before finishing the rice. 'Not an offense' if one is ill and needs to eat rice first, or needs to drink soup first, or if time is short and one needs to eat quickly. 'Eating in order' refers to not picking food from everywhere in the bowl. 'Not an offense' if one is ill and feels hot and needs to pick food from a cooler place, or if time is short. 'Not picking from the bowl' refers to not picking from the four sides, but picking from the center of the bowl to the bottom. 'Not an offense' if one is ill and feels hot and needs to open the center to cool it, or if time is short and one needs to find food oneself. Not an offense.
病為他他為己。不求而得者。飯覆羹不犯者。有病若請食。或正須羹正須飯者。視比座者。誰多誰少也。不犯者。比座病。若眼闇為看。得食不得食。凈未凈。受未受。若自病者。系缽想食者。謂非左右顧視。不犯者。有病比座眼闇如前戒。日過難緣者。不大揣者。非口不容受也。不犯者。病時欲過二難疾食者。張口待飯者。謂飯揣未至先張口也。不犯者如前戒。含飯語者。飯在口中語不可了。令不解也。不犯者。有病或噎索水難緣者。遙擲口中食。不犯者。病被縛而擲口中者。遺落食者。半在手中半入口中。不犯者。啖薄餅焦飯瓜果菜者。頰食者。令兩頰鼓起如獼猴狀也。不犯者。病時欲過難緣疾食者。不嚼飯作聲中。除有病干餅焦飯瓜果者(無開菜文)。噏飯者。張口遙呼吸食也。不犯者。有病口痛。食羹乳酪苦酒者。不舐食者。吐舌舐飯也。除病被縛手。有泥垢膩汗舌舐而取者。振手食中。除病食中草蟲。或手有不凈振去之。有未受食。手觸污手振去之者。把散飯食者。散棄飯也。開如前戒。不污手捉食器者。有膩飯著手也。除病或草上受葉上受。若洗手受者。洗缽水者。雜飯水也。除病若澡槃承取棄之者。生草不得大小便中。除病故不堪避。若流墮上鳥銜墮者。水中不大小便唾中。除病或岸上大小便流墮。余
【現代漢語翻譯】 現代漢語譯本： 因病而為他人考慮，或為自己考慮。不主動索取而得到食物。不犯'飯覆羹'（食物傾倒）的過失。如果生病需要食物，或者確實需要飯或羹，要觀察同座的人，誰多誰少。不犯此過失的情況：同座的人有病，比如眼盲，要為他看顧，看他是否得到食物，是否乾淨，是否接受。如果自己生病，心裡想著缽中的食物，不左顧右盼，就不算違犯。不犯此過失的情況：同座的人有病，眼盲，如前面的戒律所說。如果時間緊迫，難以獲得食物，而且食物量不大，並非口不能容納，就不算違犯。不犯此過失的情況：生病時想要快速吃完食物以度過難關，或者張口等待食物，指的是食物還沒送到嘴邊就張開了口。不犯此過失的情況如前面的戒律所說。含著飯說話，指的是飯在口中，話說不清楚，讓人無法理解。不犯此過失的情況：生病或噎住，需要水，難以獲得食物。或者從遠處投擲食物入口中。不犯此過失的情況：生病被捆綁，只能投擲食物入口中。遺落食物，指的是一半在手中，一半入口中。不犯此過失的情況：吃薄餅、焦飯、瓜果蔬菜。'頰食'，指的是兩頰鼓起，像獼猴一樣。不犯此過失的情況：生病時想要快速吃完食物以度過難關。咀嚼飯食時不要發出聲音，除非是生病時吃干餅、焦飯、瓜果等（沒有允許吃蔬菜的條文）。'噏飯'，指的是張開嘴巴，遙遠地呼吸著吃食物。不犯此過失的情況：生病，口痛，吃羹、乳酪、苦酒。不要舔食，指的是伸出舌頭舔飯。除非生病被捆綁，手上有泥垢油膩，用舌頭舔取。在食物中抖動雙手，除非生病時食物中有草蟲，或者手上有不乾淨的東西，抖動去除。有未接受的食物，手觸碰弄髒了手，抖動去除。'把散飯食'，指的是散棄飯食。如前面的戒律所說。不要用不乾淨的手拿取食器，指的是有油膩的飯粘在手上。除非生病，或者在草上接受食物，在葉子上接受食物，或者洗手後接受食物。洗缽水，指的是混有飯粒的水。除非生病，用澡盆承接后丟棄。不得在生草上大小便，除非生病，實在無法避免。或者被水沖走，或者被鳥銜走。不得在水中大小便、吐痰，除非生病，或者在岸上大小便，被水沖走。剩餘部分。
【English Translation】 English version: 'Illness is for others, or for oneself.' Obtaining without asking. Not committing the fault of 'food overturning soup'. If ill and needing food, or truly needing rice or soup, observe those at the table, who has more, who has less. Not committing this fault: if someone at the table is ill, such as being blind, one should look after them, seeing if they receive food, if it is clean, if they accept it. If one is ill oneself, thinking of the food in the bowl, not looking left or right, then one does not violate this. Not committing this fault: if someone at the table is ill, blind, as mentioned in the previous precepts. If time is pressing, it is difficult to obtain food, and the amount of food is not large, and it is not that the mouth cannot hold it, then one does not violate this. Not committing this fault: when ill, wanting to quickly finish eating to get through a difficult situation, or opening the mouth to wait for food, referring to opening the mouth before the food has reached it. Not committing this fault as mentioned in the previous precepts. Speaking with food in the mouth, referring to speaking unclearly with food in the mouth, making it difficult for others to understand. Not committing this fault: when ill or choking, needing water, it is difficult to obtain food. Or throwing food into the mouth from a distance. Not committing this fault: when ill and bound, only able to throw food into the mouth. Dropping food, referring to half in the hand, half in the mouth. Not committing this fault: eating thin cakes, burnt rice, fruits, and vegetables. 'Cheek eating', referring to puffing out the cheeks, like a monkey. Not committing this fault: when ill, wanting to quickly finish eating to get through a difficult situation. Do not make noise while chewing food, unless when ill eating dry cakes, burnt rice, fruits, etc. (there is no allowance for eating vegetables). 'Sucking food', referring to opening the mouth and breathing in food from a distance. Not committing this fault: when ill, having a sore mouth, eating soup, cheese, or bitter wine. Do not lick food, referring to sticking out the tongue to lick rice. Unless ill and bound, having mud or grease on the hands, licking it off with the tongue. Shaking the hands in the food, unless when ill there are grass insects in the food, or the hands are unclean, shaking them off. Having unreceived food, the hand touches and dirties the hand, shaking it off. 'Scattering food', referring to scattering and discarding food. As mentioned in the previous precepts. Do not use unclean hands to take utensils, referring to having greasy rice on the hands. Unless ill, or receiving food on grass, receiving food on leaves, or washing the hands before receiving food. Washing bowl water, referring to water mixed with rice grains. Unless ill, using a bathing basin to collect it and discard it. One must not urinate or defecate on living grass, unless ill and truly unable to avoid it. Or being washed away by water, or being carried away by birds. One must not urinate, defecate, or spit in the water, unless ill, or urinating or defecating on the shore and being washed away by water. The remainder.
如前戒。不立大小便中。除病被縛腳𨄔垢膩泥污並開。不恭敬說法不得中。除病若為王王大臣者。不佛塔中宿戒。除病為守護故止宿。強力所執二難緣宿者。不藏物塔中戒。除病為堅牢故藏。余難緣如上。著革屣下諸塔邊戒。除有如是病。或強力喚入塔中者。塔下坐留食戒。除一坐食及不作餘食法比丘病比丘聽。聚著腳邊一處出時持棄者。塔下擔尸等戒。除有病須此道行。強力呼去者。持佛像大小便處三開亦爾。向塔舒腳坐。除病若中間有隔強力所持。攜手道行戒。除病或眼闇須扶接者。余戒或有病緣通開。不恭敬聽法者。唯開王及大臣也。良由佛法廣流天下者。必假王力故也。初雖開聽為在通法被及黔黎。后必虔仰。故無開法。自余通。諸外部非不要須。意在即披即行。且依律述。此若遵之無缺者當更括撿。如威儀決正法中別卷流用。
四分律刪繁補闕行事鈔卷中(三終)
四分律刪繁補闕行事鈔卷中四
持犯方軌篇第十五(以前隨相約事乃分。至於統明未可精識。故甄別之。若取申途理在前列。恐初學未了也)
律宗其唯持犯。持犯之相寔深。非夫積學洞微。窮幽盡理者。則斯義難見也。故歷代相遵更無異術。雖少多分徑。而大旨無違。但後進新學教網未諳。時過學肆。詎知始末。若核
持犯。何由可識。然持犯之文。貫通一部。就境彰名。已在隨相。今試約義總論。指其綱要。舉事以顯。令披尋者易矣。就中諸門分別。初知持犯名字。二解體狀。三明成就。四明通塞。五明漸頓。六明優劣。七雜料簡。初明二種持犯名字者。先解二持。言止持者。方便正念護本所受。禁防身口不造諸惡。目之曰止。止而無違。戒體光潔。順本所受。稱之曰持。持由止成號止持戒。如初篇之類。二明作持。惡既已離。事須修善。必以策勤三業。修習戒行。有善起護。名之為作。持如前解。所以先後者。論云。戒相止。行相作。又云。惡止善行。義之次第。次釋二犯。言初犯者。出家五眾內具三毒。我倒在懷。鼓動身口。違理造境。名之為作。作而有違。污本所受。名之曰犯。犯由作成。故曰作犯。此對作惡法為宗。惡既作矣。必不修善。是故第二即明止犯。言止犯者。良以癡心怠慢。行違本受。于諸勝業厭不修學。故名為止。止而有違反彼受領。故名為犯。此對不修善法為宗。二明體狀余義廢之。直論正解出體有二。一就能持。二就所持。言能持者。用心為體。身口是具。故論云。是三種業皆但是心。又律云。備具三種業。當審觀其意等如后更解。二就所持者。持犯二種。並對二教以明制教有二。一製作作則無愆。不
【現代漢語翻譯】 現代漢語譯本 持戒和犯戒，如何才能識別？持戒和犯戒的條文，貫穿整部律藏。就具體情況而顯現名稱，已經在隨相中說明。現在嘗試概括地討論其要點，指出其綱要，列舉事例來闡明，使研讀的人容易理解。其中各個方面分別說明：首先，瞭解持戒和犯戒的名稱；第二，解釋其體性和狀態；第三，闡明成就；第四，闡明通達和阻塞；第五，闡明漸修和頓悟；第六，闡明優勝和劣勢；第七，雜項簡要說明。 首先說明兩種持戒和犯戒的名稱。先解釋兩種持戒：止持，是指以方便和正念守護根本所受的戒律，禁止身口不造作各種惡行，這叫做『止』。停止而不違犯，戒體清凈光潔，順應根本所受的戒律，這叫做『持』。持戒由止惡而成，所以稱為止持戒，如初篇（指《四分律比丘戒本》的第一部分）之類。第二，作持，是指惡行已經遠離，事務必須修習善行，必須勤勉地策勵身口意三業，修習戒行，有善行生起而加以守護，這叫做『作』。持戒的含義如前所述。之所以有先後順序，是因為律中說：『戒相是止，行相是作。』又說：『停止惡行，實行善行。』這是義理上的次第。 其次解釋兩種犯戒。第一種是作犯，指出家五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）內心具有貪嗔癡三毒，我執顛倒在心中，鼓動身口，違背道理而造作境界，這叫做『作』。造作而有違犯，玷污根本所受的戒律，這叫做『犯』。犯戒由造作而成，所以叫做作犯。這是針對造作惡法為根本。惡行既然已經造作，必定不會修習善行。因此，第二種就說明止犯。止犯，是因為愚癡之心和懈怠放逸，行為違背根本所受的戒律，對於各種殊勝的善業厭倦而不修學，所以叫做『止』。停止而不修習，就違背了所受的戒律，所以叫做『犯』。這是針對不修習善法為根本。 第二，說明體性和狀態，其餘的意義省略，直接討論正確的解釋。顯現戒體的方面有兩個：一是就能持戒者而言，二是就所持的戒律而言。就能持戒者而言，以用心為體，身口是工具。所以律論中說：『這三種業都只是心。』又律中說：『具備三種業，應當審察其意念。』等等，後面會進一步解釋。就所持的戒律而言，持戒和犯戒兩種，都針對二教（指制教和化教）來闡明。制教有兩種：一是製作，造作就不會有過失，不...
【English Translation】 English version Holding and violating precepts: how can they be distinguished? The texts on holding and violating precepts run through the entire Vinaya (Buddhist monastic code). Names are manifested according to specific situations, which has already been explained in 'following the characteristics'. Now, let's try to discuss the essentials in general, pointing out the key points, and illustrating with examples to make it easier for those who study them. Among them, the various aspects are explained separately: First, understand the names of holding and violating precepts; second, explain their nature and state; third, clarify accomplishment; fourth, clarify unobstructedness and obstruction; fifth, clarify gradual and sudden cultivation; sixth, clarify superiority and inferiority; seventh, miscellaneous brief explanations. First, explain the names of the two types of holding and violating precepts. First, explain the two types of holding precepts: 'Cessation-holding' (止持, zhǐ chí), which refers to guarding the fundamental precepts received with skillful means and right mindfulness, prohibiting the body and mouth from creating various evil deeds, this is called 'cessation'. Ceasing without violating, the precept body is pure and bright, in accordance with the fundamental precepts received, this is called 'holding'. Holding precepts is achieved by ceasing evil, so it is called 'cessation-holding precept', such as the first chapter (referring to the first part of the 'Four-Part Vinaya Bhikshu Precepts'). Second, 'Action-holding' (作持, zuò chí), which refers to evil deeds having been abandoned, affairs must cultivate good deeds, one must diligently encourage the three karmas of body, speech, and mind, cultivate precept practices, and have good deeds arise and be guarded, this is called 'action'. The meaning of holding precepts is as described above. The reason for the order is that the Vinaya says: 'The characteristic of precepts is cessation, the characteristic of practice is action.' It also says: 'Cease evil deeds and practice good deeds.' This is the order of the meaning. Next, explain the two types of violating precepts. The first type is 'Action-violation' (作犯, zuò fàn), which refers to the five assemblies of ordained monks (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas) having the three poisons of greed, anger, and delusion in their hearts, the inverted view of self dwelling in their minds, inciting the body and mouth, violating reason and creating realms, this is called 'action'. Acting and violating, defiling the fundamental precepts received, this is called 'violation'. Violating precepts is caused by acting, so it is called 'action-violation'. This is based on creating evil dharmas as the root. Since evil deeds have already been created, one will certainly not cultivate good deeds. Therefore, the second type explains 'Cessation-violation' (止犯, zhǐ fàn). 'Cessation-violation' is because of foolishness and laziness, actions violate the fundamental precepts received, one is tired of and does not cultivate various excellent good deeds, so it is called 'cessation'. Ceasing and not cultivating violates the precepts received, so it is called 'violation'. This is based on not cultivating good dharmas as the root. Second, explain the nature and state, the remaining meanings are omitted, and the correct explanation is directly discussed. There are two aspects to manifesting the precept body: one is in terms of the one who can hold the precepts, and the other is in terms of the precepts that are held. In terms of the one who can hold the precepts, the mind is the essence, and the body and mouth are the tools. Therefore, the Vinaya says: 'These three karmas are all just the mind.' Also, the Vinaya says: 'Having the three karmas, one should carefully examine their intention.' And so on, which will be further explained later. In terms of the precepts that are held, the two types of holding and violating precepts are both explained in relation to the two teachings (referring to the teaching of precepts and the teaching of transformation). There are two types of precepts: one is making, and making will not have faults, not...
順有罪。二制止作則有過。止則無違。言聽教者。作與不作一切無罪。何故須二者。若唯制無開。中下施分進道莫由。若唯開無制。上行慢求息于自勵。故須二教。攝生義足。今分二教攝法分齊。止持作犯。唯對二教中事以明。作持止犯。通對二教法事兩種。所以前不通法者。法唯進修方知。事但離過自攝。故得明也。就前止持對二教中。制門中事有二。一者可學制止。如淫通三境盜分四主等。二者製作。如衣缽體量等。二者不可學事。由心迷倒。隨境未了等。是廢昔義也(昔以事不可學。今以心想迷忘不可學。一切心境皆是可學。但迷非學了。故佛一切開也)。就聽門者事通上二。言可學者。如房舍尺量長衣大小是也。不可學者。事同前述。但由迷忘于教無違。前後想轉故結不定。次作持。對制門中法事者。法謂教行也。教謂律藏。行謂對治。事唯可學。衣缽體量等。是就聽門中。亦對法事。法謂處分說凈等。事唯可學。長衣房舍等。所以不通。不可學者。由心迷忘。非學能了。廣如後述。此謂順教而作。無違故皆名作持也。三明作犯。以翻止持但不依戒相造行成辨。悉名作犯。四明止犯以翻作持。所對法事懈怠不學並是。三明成就處所。先約心辨。止持有二。一無惡來污明止持。行前三心得有止持(謂識想受等。
【現代漢語翻譯】 現代漢語譯本 順有罪：違背戒律就會有罪過。 二制止作則有過：制定戒律禁止某些行為，如果違反了，就會有過失。 止則無違：遵守戒律，就不會有違背之處。 言聽教者：聽從教誨的人。 作與不作一切無罪：做或不做，一切都沒有罪過。 何故須二者：為什麼需要兩種方式（既有禁止，又有允許）？ 若唯制無開：如果只有禁止而沒有開許，那麼中等和下等根器的人就沒有途徑進步。 中下施分進道莫由：中等和下等根器的人就沒有途徑進步。 若唯開無制：如果只有開許而沒有禁止，那麼上等根器的人就會懈怠，停止自我勉勵。 上行慢求息于自勵：上等根器的人就會懈怠，停止自我勉勵。 故須二教：所以需要兩種教法。 攝生義足：這樣才能充分地攝受眾生。 今分二教攝法分齊：現在區分兩種教法所包含的範圍。 止持作犯：止持和作犯，只針對制教中的事情來闡明。 唯對二教中事以明：只針對制教中的事情來闡明。 作持止犯：作持和止犯，則普遍針對兩種教法的法和事。 通對二教法事兩種：則普遍針對兩種教法的法和事。 所以前不通法者：之所以前面（止持）不包括法，是因為法只有通過精進修行才能明白。 法唯進修方知：法只有通過精進修行才能明白。 事但離過自攝：而事只要遠離過失就能自我約束。 故得明也：所以可以明確。 就前止持對二教中：就前面的止持而言，對於兩種教法中，制門中的事情有兩種： 制門中事有二：制門中的事情有兩種： 一者可學制止：一種是可以學習的制止，比如淫戒涉及三種對象，盜戒分為四個主事等。 如淫通三境盜分四主等：比如淫戒涉及三種對象，盜戒分為四個主事等。 二者製作：另一種是製作方面的，比如衣缽的尺寸等。 如衣缽體量等：比如衣缽的尺寸等。 二者不可學事：第二種是不可學習的事情，因為心識迷惑顛倒，對所面對的境界不瞭解等。 由心迷倒隨境未了等：因為心識迷惑顛倒，對所面對的境界不瞭解等。 是廢昔義也：這是廢棄了以前的說法（以前認為有些事情是不可學習的，現在認為是因為心識迷惑遺忘才不可學習。一切心境都是可以學習的，只是迷惑時無法學習，瞭解后就可以學習，所以佛陀才一切開許）。 (昔以事不可學。今以心想迷忘不可學。一切心境皆是可學。但迷非學了。故佛一切開也)：（以前認為有些事情是不可學習的，現在認為是因為心識迷惑遺忘才不可學習。一切心境都是可以學習的，只是迷惑時無法學習，瞭解后就可以學習，所以佛陀才一切開許）。 就聽門者事通上二：就聽許方面來說，事情包括以上兩種。 言可學者：可以學習的，比如房舍的尺寸，長衣的大小等。 如房舍尺量長衣大小是也：比如房舍的尺寸，長衣的大小等。 不可學者：不可學習的，事情和前面所述一樣，只是因為迷惑遺忘，對教法沒有違背。 事同前述但由迷忘于教無違：事情和前面所述一樣，只是因為迷惑遺忘，對教法沒有違背。 前後想轉故結不定：前後想法轉變，所以結論不確定。 次作持：接下來是作持。 對制門中法事者：對於制門中的法和事，法指的是教和行。 法謂教行也：法指的是教和行。 教謂律藏：教指的是律藏。 行謂對治：行指的是對治。 事唯可學：事只有可以學習的，比如衣缽的尺寸等。 衣缽體量等：比如衣缽的尺寸等。 是就聽門中：這是就聽許方面來說。 亦對法事：也針對法和事。 法謂處分說凈等：法指的是處分、說凈等。 事唯可學：事只有可以學習的，比如長衣、房舍等。 長衣房舍等：比如長衣、房舍等。 所以不通不可學者：之所以不包括不可學習的，是因為心識迷惑遺忘，不是學習能夠了解的。 由心迷忘非學能了：是因為心識迷惑遺忘，不是學習能夠了解的。 廣如後述：詳細內容在後面會敘述。 此謂順教而作：這指的是順從教法而做。 無違故皆名作持也：沒有違背，所以都叫做作持。 三明作犯：第三是說明作犯。 以翻止持但不依戒相造行成辨：與止持相反，不按照戒律的規定去做，就叫做作犯。 悉名作犯：都叫做作犯。 四明止犯：第四是說明止犯。 以翻作持所對法事懈怠不學並是：與作持相反，對於所面對的法和事，懈怠不學習，都屬於止犯。 三明成就處所：第三是說明成就的處所。 先約心辨：首先從心來辨別。 止持有二：止持有兩種： 一無惡來污明止持：一是沒有惡念來污染，這叫做止持。 行前三心得有止持：在進行前三種心（識、想、受）時，能夠有止持。 (謂識想受等：指的是識、想、受等。
【English Translation】 English version Following brings sin: Violating the precepts will bring sin. Two, prohibition and permission both have faults: Establishing precepts to prohibit certain behaviors, violating them will result in faults. Stopping means no violation: Obeying the precepts means no violation. Those who listen to teachings: Doing or not doing, all are without sin: Whether you do it or not, there is no sin. Why are two needed: Why are two methods needed (both prohibition and permission)? If only prohibition without permission: If there is only prohibition without permission, then those with medium and lower capacities have no way to progress. Medium and lower cannot advance: Medium and lower capacities have no way to progress. If only permission without prohibition: If there is only permission without prohibition, then those with higher capacities will become lazy and stop self-encouragement. The superior seek rest from self-exertion: Those with higher capacities will become lazy and stop self-encouragement. Therefore, two teachings are needed: Therefore, two teachings are needed. Sufficient to gather beings: This is sufficient to gather all beings. Now dividing the two teachings' scope: Now dividing the scope of the two teachings. Stopping and holding, acting and transgressing: Stopping and holding, acting and transgressing, only address matters in the prohibitive teaching. Only address matters in the two teachings: Only address matters in the prohibitive teaching. Acting and holding, stopping and transgressing: Acting and holding, stopping and transgressing, universally address both the Dharma and matters of the two teachings. Universally address both Dharma and matters: Universally address both the Dharma and matters of the two teachings. The reason the former does not include Dharma: The reason the former (stopping and holding) does not include Dharma is because Dharma can only be understood through diligent practice. Dharma is only known through practice: Dharma can only be understood through diligent practice. Matters are self-contained by avoiding faults: Matters are self-contained by avoiding faults. Therefore, it can be clarified: Therefore, it can be clarified. Regarding the former stopping and holding in the two teachings: Regarding the former stopping and holding, in the two teachings, there are two types of matters in the prohibitive aspect: There are two types of matters in the prohibitive aspect: One is the prohibition that can be learned: One is the prohibition that can be learned, such as the precept against sexual misconduct involving three objects, and the precept against theft divided into four principals, etc. Such as sexual misconduct involving three objects, theft divided into four principals, etc.: Such as the precept against sexual misconduct involving three objects, and the precept against theft divided into four principals, etc. Two is production: The other is regarding production, such as the size of robes and bowls, etc. Such as the size of robes and bowls, etc.: Such as the size of robes and bowls, etc. Two are matters that cannot be learned: The second is matters that cannot be learned, because the mind is confused and deluded, and does not understand the situation, etc. Due to mental confusion and delusion, not understanding the situation, etc.: Due to mental confusion and delusion, not understanding the situation, etc. This abandons the old meaning: This abandons the old meaning (previously it was thought that some things could not be learned, but now it is thought that it is because the mind is confused and forgetful that they cannot be learned. All states of mind and objects are learnable, but when confused, they cannot be learned, and when understood, they can be learned, so the Buddha allows everything). (Formerly, matters were considered unlearnable. Now, mental confusion and forgetfulness are considered unlearnable. All states of mind and objects are learnable, but confusion prevents learning. Therefore, the Buddha allows everything.): (Previously, matters were considered unlearnable. Now, mental confusion and forgetfulness are considered unlearnable. All states of mind and objects are learnable, but confusion prevents learning. Therefore, the Buddha allows everything.). Regarding the permissive aspect, matters include the above two: Regarding the permissive aspect, matters include the above two. Speaking of what can be learned: What can be learned, such as the size of houses, the size of long robes, etc. Such as the size of houses, the size of long robes, etc.: What can be learned, such as the size of houses, the size of long robes, etc. What cannot be learned: What cannot be learned, the matters are the same as described above, but because of confusion and forgetfulness, there is no violation of the teachings. The matters are the same as described above, but because of confusion and forgetfulness, there is no violation of the teachings.: The matters are the same as described above, but because of confusion and forgetfulness, there is no violation of the teachings. The conclusion is uncertain due to changing thoughts: The conclusion is uncertain due to changing thoughts. Next is acting and holding: Next is acting and holding. Regarding the Dharma and matters in the prohibitive aspect: Regarding the Dharma and matters in the prohibitive aspect, Dharma refers to teachings and practice. Dharma refers to teachings and practice: Dharma refers to teachings and practice. Teachings refer to the Vinaya Pitaka: Teachings refer to the Vinaya Pitaka. Practice refers to antidotes: Practice refers to antidotes. Matters are only what can be learned: Matters are only what can be learned, such as the size of robes and bowls, etc. The size of robes and bowls, etc.: The size of robes and bowls, etc. This is regarding the permissive aspect: This is regarding the permissive aspect. Also addresses Dharma and matters: Also addresses Dharma and matters. Dharma refers to distribution, purification, etc.: Dharma refers to distribution, purification, etc. Matters are only what can be learned: Matters are only what can be learned, such as long robes, houses, etc. Long robes, houses, etc.: Such as long robes, houses, etc. The reason for not including what cannot be learned: The reason for not including what cannot be learned is because the mind is confused and forgetful, and cannot be understood through learning. Due to mental confusion and forgetfulness, it cannot be understood through learning: Due to mental confusion and forgetfulness, it cannot be understood through learning. Details will be described later: Details will be described later. This refers to acting in accordance with the teachings: This refers to acting in accordance with the teachings. Because there is no violation, it is all called acting and holding: Because there is no violation, it is all called acting and holding. Three, explaining acting and transgressing: Three, explaining acting and transgressing. Reversing stopping and holding, but not acting according to the precepts: Reversing stopping and holding, but not acting according to the precepts, is called acting and transgressing. All are called acting and transgressing: All are called acting and transgressing. Four, explaining stopping and transgressing: Four, explaining stopping and transgressing. Reversing acting and holding, laziness and not learning are all included: Reversing acting and holding, laziness and not learning regarding the Dharma and matters are all included in stopping and transgressing. Three, explaining the place of accomplishment: Three, explaining the place of accomplishment. First, distinguishing from the mind: First, distinguishing from the mind. Stopping and holding have two types: Stopping and holding have two types: One is stopping and holding without evil coming to defile: One is stopping and holding without evil coming to defile, this is called stopping and holding. The first three minds can have stopping and holding: The first three minds (consciousness, thought, feeling) can have stopping and holding. (Referring to consciousness, thought, feeling, etc.: Referring to consciousness, thought, feeling, etc.
此三非業。流入行心方成別因。故分二也)。由本有戒體光潔。無違名持。受體是記。三心無記也。二對治行明。止持作持必行心成就。前三則無。善性便有。惡無記無。止作二犯。行心成就(前就持中無貪等三為行。今就犯中貪瞋等三為行)。前三亦無(即識想受三心)。局不善性。若前後心有別持犯。所以可知也。后三業明成就。身二持者。離殺等過名身止持。受食食等名身作持。口二持者。離口四過名止。知凈語等名作。身口各二犯。反上應知。單意業中不成持犯。若動身口。思亦成持犯。后更說之。四明通塞。四門分之。一一心門。唯就作業以明。但塞不通以心無。並慮境不頓現故也。二將心望境。有通有塞。言塞者。持犯不相有。言通者。持犯自相通。如止持中有作持作持中有止持。二犯亦爾。若為取別。答止中有作收作成止。作中亦爾。舉宗歷然。豈是通漫。一止作持心別。二止作持境別。三止心對作境。四作心對止境。若就修行解止持者。如止殺盜先修慈悲少欲等行。以行成故名為作持。望境不起名止持。即止中有作也。若就修行解作持者。如欲誦戒羯磨先止外緣。望離粗過名止。后善行成名作。即作中有止也。作犯心邊有止犯。如人作惡先不學善是等類也。止犯心中有作犯。如人畜衣過日造房不乞是
【現代漢語翻譯】 現代漢語譯本 這三種（身、口、意）非業，流入行心（指能動的心識）才能成為特別的因。所以分為兩種（持和犯）。由於原本具有的戒體清凈光潔，沒有違犯的情況，稱為『持』。受戒的體性是一種記錄，三種心（識、想、受）是無記的（非善非惡）。 第二，針對對治之行進行說明。止持和作持必定是行心成就的，而前面的三種（識、想、受）則不是。善性便會產生，惡和無記則不會。止和作兩種犯戒，是行心成就的（前面就持戒中沒有貪等三種心為行心，現在就犯戒中貪瞋等三種心為行心）。前面的三種（識、想、受）也沒有（即識、想、受三種心）。侷限於不善的性質。如果前後心有不同的持戒和犯戒，因此是可以知道的。 後面的三種業（身、口、意）說明成就。身體的兩種持戒：離開殺生等過失，稱為身的止持；接受食物等，稱為身的作持。口業的兩種持戒：離開口四過（妄語、綺語、惡口、兩舌），稱為止持；知道清凈的語言等，稱為作持。身口各有兩種犯戒，與上述相反，應該知道。 單獨的意業中，不能成就持戒和犯戒。如果觸動身口，思（意業）也能成就持戒和犯戒。後面會進一步說明。 第四，說明通達和阻塞。從四個方面來分析，一一心門，只就作業來闡明。但阻塞而不通達，因為心沒有，並且考慮的境界不能同時顯現。第二，將心與境界相比，有通達也有阻塞。說阻塞，是指持戒和犯戒不能相互擁有。說通達，是指持戒和犯戒自身相互通達。例如止持中有作持，作持中有止持，兩種犯戒也是這樣。如果要區分，回答說止持中有作持的收攝，作持中有止持的收攝，舉出宗旨就歷歷分明，哪裡是通漫呢？ 一是止作持心不同，二是止作持境不同，三是止心對作境，四是作心對止境。如果就修行來解釋止持，例如停止殺盜，先修慈悲少欲等行為，因為行為成就，所以稱為作持；期望境界不起作用，稱為止持。這就是止持中有作持。 如果就修行來解釋作持，例如想要誦戒、羯磨（僧團的集體議事），先停止外緣，期望離開粗重的過失，稱為止持；後來善行成就，稱為作持。這就是作持中有止持。作犯心邊有止犯，例如人作惡之前不學習善法，就是這一類。 止犯心中有作犯，例如人畜養衣服超過期限，建造房屋不乞求（允許），就是這種情況。
【English Translation】 English version These three non-karma (of body, speech, and mind) only become distinct causes when they flow into the acting mind (referring to the conscious mind capable of action). Therefore, they are divided into two categories (observance and transgression). Because the original precepts are pure and bright, without violations, it is called 'observance'. Receiving the precepts is a record, and the three minds (consciousness, thought, and feeling) are neutral (neither good nor evil). Secondly, an explanation of the practice of counteracting. Restraining observance (止持, zhǐ chí) and active observance (作持, zuò chí) must be accomplished by the acting mind, while the previous three (consciousness, thought, and feeling) are not. Goodness will then arise, while evil and neutrality will not. The two transgressions of restraining and active observance are accomplished by the acting mind (previously, in observance, the absence of greed, etc., was considered the acting mind; now, in transgression, greed, hatred, etc., are considered the acting mind). The previous three (consciousness, thought, and feeling) are also not (i.e., the three minds of consciousness, thought, and feeling). They are limited to the nature of unwholesomeness. If the preceding and following minds have different observances and transgressions, then it can be known. The latter three karmas (of body, speech, and mind) explain accomplishment. The two observances of the body: abstaining from killing, etc., is called bodily restraining observance; receiving food, etc., is called bodily active observance. The two observances of speech: abstaining from the four verbal misdeeds (false speech, frivolous speech, harsh speech, and divisive speech) is called restraining observance; knowing pure speech, etc., is called active observance. The body and speech each have two transgressions, which are the opposite of the above, and should be understood. In the single karma of mind, observance and transgression cannot be accomplished. If the body and speech are moved, thought (mind karma) can also accomplish observance and transgression. This will be further explained later. Fourth, an explanation of thoroughness and obstruction. Analyze from four aspects, one by one through the mind-door, only clarifying through action. But obstructed and not thorough, because the mind is absent, and the considered realm cannot appear simultaneously. Secondly, comparing the mind with the realm, there is thoroughness and obstruction. Saying obstruction means that observance and transgression cannot possess each other. Saying thoroughness means that observance and transgression themselves are thorough with each other. For example, in restraining observance there is active observance, and in active observance there is restraining observance; the two transgressions are also like this. If you want to distinguish, answer that in restraining observance there is the inclusion of active observance, and in active observance there is the inclusion of restraining observance. Citing the principle makes it clear, how can it be vague? First, the minds of restraining and active observance are different; second, the realms of restraining and active observance are different; third, the restraining mind is opposite the active realm; fourth, the active mind is opposite the restraining realm. If explaining restraining observance through practice, for example, stopping killing and stealing, first cultivate loving-kindness, compassion, and few desires, etc. Because the action is accomplished, it is called active observance; expecting the realm to not arise is called restraining observance. This is restraining observance with active observance. If explaining active observance through practice, for example, wanting to recite the precepts and conduct Saṅghakarma (羯磨, collective affairs of the monastic community), first stop external conditions, expecting to leave gross faults, called restraining observance; later, good actions are accomplished, called active observance. This is active observance with restraining observance. On the side of the mind of active transgression, there is restraining transgression, such as a person not learning good before doing evil, which is this kind. In the mind of restraining transgression, there is active transgression, such as a person raising clothes beyond the time limit, building a house without begging (permission), which is this situation.
。若望不學止犯無作犯。不即相成非無後習也。三明自作教人四句皆通。如前心令人漉水。為己用是止持。令人持欲僧中說。是作持。令人教生。又不乞處分。遣人造房。作四事已後心作意。離諸罪過。即止持中。有止持乃至止犯。乃至止犯心中亦具二持犯。如前遣人作四相已。后便止不學。善法四前後自業相成。有塞有通。塞者易解通須方便。四四十六。如前無異。托相少別。如前自安漉具禁閉沙彌。安殺具閉戶。現相不與欲。此四作已后修止持。乃至止犯。此後二門。並對事修造以明止犯。五明漸頓。初就心通漸頓。若作心總斷惡意。名止持心頓。若一切諸惡。並欲造名作犯心頓。若諸善並脩名作持心頓。若息修者名止犯心頓。若論心漸。以類可知。莫非與受體有違順故持犯兩分。二對行說。唯漸非頓。以一行中不得備修余行故。作持名漸也。止持漸者。如正修慈心不得修余對治也。作犯唯漸。不可頓犯一切戒故。且就男子身亡心行殺。若以貪心殺者。單犯一戒。六不殺戒。四十九戒。五十六戒等全不犯。並如前說。三就止犯別解。四句分之。一不學無知相對解漸頓。不學之罪先起。無知之罪。緣而不了。後生故漸。文云。五歲不誦戒羯磨。方得罪故。二別解不學之罪通有漸頓。如要心可學境上作不學意。於一一
【現代漢語翻譯】 現代漢語譯本：若望（一位比丘的名字）不學習戒律而犯了止犯（防止違規的戒律），這屬於無作犯（未採取行動而違犯戒律）。這種違犯不是立即完成的，而是因為之前沒有養成學習的習慣。對於三明（具有三種智慧的人）來說，自作（自己做）、教人（教別人做）四種情況都適用。例如，之前的心念是讓人濾水，爲了自己使用，這是止持（防止違規的行為）。讓人在僧團中說出自己的慾望，這是作持（按照規定去做）。讓人去教導新出家的人，或者不請求允許就派人去建造房屋，做了這四件事之後，心中想著遠離各種罪過，這就是止持。在止持中，有止持，乃至止犯。在止犯的心中，也具備止持和違犯兩種情況。例如，之前派人做了四種行為之後，後來就停止學習，不再修習善法，這四種前後行為就構成了自業。其中有阻塞，也有通達。阻塞容易理解，通達需要方便。四四得十六，和之前沒有區別。只是依託的現象稍微不同。例如，之前自己安置濾水工具，禁閉沙彌，安置殺生工具，關閉門戶，表現出不給予慾望的樣子。做了這四件事之後，修習止持，乃至止犯。這後面的兩個方面，都是針對具體的事情進行修習，以闡明止犯。五是闡明漸頓（逐漸和頓悟）。首先從心念上來說，有通達漸頓。如果下定決心完全斷絕惡意，這叫做止持心頓（立即停止惡念）。如果一切惡念都想去做，這叫做作犯心頓（立即產生違犯戒律的念頭）。如果一切善行都去修習，這叫做作持心頓（立即產生行善的念頭）。如果停止修習，這叫做止犯心頓（立即停止違犯戒律）。如果討論心念的漸修，可以根據類別來推斷。沒有哪種情況不是與受戒的體性相違背或順應的，因此持戒和違犯戒律分為兩種。第二是針對行為來說，只有漸修，沒有頓悟。因為在一種行為中，不可能同時修習其他的行為。作持叫做漸修。止持的漸修，例如，正在修習慈心，就不能修習其他的對治方法。作犯只有漸犯，不可能一下子違犯所有的戒律。例如，就男子而言，身體死亡，心念想要殺人，如果以貪心殺人，只違犯一條戒律，即不殺戒。四十九戒、五十六戒等全部沒有違犯，都和之前說的一樣。第三是針對止犯分別解釋，分為四句來分析。一是不學習和無知相對來解釋漸頓。不學習的罪過先產生，無知的罪過，因為沒有了解而後來產生，所以是漸修。經文中說，五年不誦戒律和羯磨（僧團的議事規則），才算有罪。第二是分別解釋不學習的罪過，有漸修和頓悟。例如，下定決心要學習，但在境界上產生不學習的念頭，對於每一個
【English Translation】 English version: If Wang (the name of a Bhikkhu) does not learn the precepts and commits 'Zhifan' (precepts to prevent violations), it is considered 'Wu Zuofan' (violating precepts by not taking action). This violation is not immediately completed but is due to not developing the habit of learning beforehand. For the 'Sanming' (those with three wisdoms), the four situations of 'Zi Zuo' (doing it oneself), 'Jiao Ren' (teaching others to do it) are all applicable. For example, the previous thought was to have someone filter water for one's own use, which is 'Zhichi' (behavior to prevent violations). Having someone speak their desires in the Sangha is 'Zuo Chi' (doing according to regulations). Having someone teach new monks, or sending someone to build houses without asking for permission, after doing these four things, thinking in the heart to stay away from all sins, this is 'Zhichi'. Within 'Zhichi', there is 'Zhichi', and even 'Zhifan'. In the mind of 'Zhifan', there are both 'Zhichi' and violation. For example, after sending someone to do four actions, later stopping learning and no longer practicing good deeds, these four before and after actions constitute self-karma. There are blockages and also access. Blockages are easy to understand, access requires convenience. Four times four is sixteen, no different from before. Only the phenomena relied upon are slightly different. For example, previously placing water filtering tools oneself, confining novices, placing killing tools, closing doors, showing an appearance of not giving desires. After doing these four things, practicing 'Zhichi', and even 'Zhifan'. These latter two aspects are all aimed at specific things to practice, in order to clarify 'Zhifan'. Five is to clarify 'Jian Dun' (gradual and sudden). First, from the perspective of the mind, there is access to gradual and sudden. If one is determined to completely cut off malicious thoughts, this is called 'Zhichi Xin Dun' (immediately stopping evil thoughts). If one wants to do all evil thoughts, this is called 'Zuo Fan Xin Dun' (immediately generating the thought of violating precepts). If one practices all good deeds, this is called 'Zuo Chi Xin Dun' (immediately generating the thought of doing good). If one stops practicing, this is called 'Zhifan Xin Dun' (immediately stopping violating precepts). If discussing the gradual practice of the mind, it can be inferred according to categories. There is no situation that does not contradict or conform to the nature of receiving precepts, therefore upholding precepts and violating precepts are divided into two. Second, in terms of behavior, there is only gradual practice, no sudden enlightenment. Because in one behavior, it is impossible to practice other behaviors at the same time. 'Zuo Chi' is called gradual practice. The gradual practice of 'Zhichi', for example, when practicing loving-kindness, one cannot practice other antidotes. 'Zuo Fan' can only be gradually violated, it is impossible to violate all precepts at once. For example, in the case of a man, the body dies, and the mind wants to kill, if killing with greed, only one precept is violated, which is the precept against killing. The forty-nine precepts, fifty-six precepts, etc., are all not violated, all as said before. Third, 'Zhifan' is explained separately, divided into four sentences to analyze. One is to explain gradual and sudden in relation to not learning and ignorance. The sin of not learning arises first, the sin of ignorance arises later because of not understanding, so it is gradual practice. The scriptures say that one is only considered guilty after not reciting the precepts and 'Jiemo' (rules of procedure for the Sangha) for five years. Second, the sin of not learning is explained separately, there are gradual practice and sudden enlightenment. For example, if one is determined to learn, but the thought of not learning arises in the realm of experience, for each
法上頓得不學罪。以初受時皆發得故。令違愿體頓得多罪。云何為漸。若要心不學羯磨。于余悉學。望羯磨邊。犯一止罪名漸。若論無知。唯漸者。謂緣不了方結無知罪。一心不備緣唯漸。問此不學無知二罪是何。答有人言並是吉羅。今解言。不學吉羅。無知有二。若全根本無知得重。故律云。重增無知波逸提。若疑者得輕是吉羅也。三分齊者。就教對行從根三別。言就教者。學據始終不學即結。無知之罪五夏后結。對行者。恐心逸蕩。自恃少解。望齊賢聖故學通一形。優劣相降。文云。五歲智慧比丘。從十歲智慧比丘受依止。乃至五分法身成立方離依止。約根者。若利根易悟始終二罪。以不學故有無知也。若鈍根難悟。始終不學無無知罪。非力分故。律云。愚癡比丘盡形依止。四可懺以不。二俱可懺。如息意不學。後緣不了結無知。若作心學而未知。不結無知罪。已前不學無知罪有斷義。皆可懺。六明持犯優劣。先明二持十門。一約法而言。四種不同。一威儀戒。二護根戒。三定共戒。四道共戒。初一外凡假名僧戒。中二內凡和合僧戒。后一聖人真實僧戒。德行優劣。三品殊異。持威儀弱護根持勝。以制心故。乃至道共為勝。二就位。無學人德圓故戒行勝。三果企求未息戒行為劣。內凡外凡相望漸弱。三就人。七眾
【現代漢語翻譯】 現代漢語譯本： 法上頓得不學罪：因為最初受戒時都已發願，所以違背誓願，整體上會頓然增加許多罪過。什麼是漸？如果一心不想學習羯磨（Karma，業），卻學習其他的，相對於羯磨而言，犯一條止罪就稱為漸。如果討論無知罪，只有漸學者才會犯。也就是說，因為對因緣不瞭解才會結無知罪。一心不具備因緣也只能是漸。問：這種不學罪和無知罪是什麼性質的罪？答：有人說是吉羅（輕罪），現在解釋為：不學是吉羅，無知有兩種情況。如果完全根本無知，會得到重罪。所以律中說：『重增無知波逸提（一種戒律名稱）』。如果只是懷疑，得到的是輕罪，是吉羅。三分齊是指：就教、對行、從根三個方面來區分。就教而言，學習要從始至終，不學習就會結罪。無知罪在五夏（五年）之後才結。對行而言，恐怕心意放逸，自恃懂得少許，希望與賢聖看齊，所以要終身學習，優劣互相降低。經文中說：『五歲智慧的比丘，從十歲智慧的比丘那裡接受依止，直到五分法身成立才能離開依止。』約根而言，如果是利根（聰慧）的人，容易領悟，那麼從始至終不學，兩種罪都有。因為不學習所以有無知罪。如果是鈍根（愚鈍）的人，難以領悟，那麼從始至終不學，沒有無知罪，因為不是能力所及。律中說：『愚癡的比丘要終身依止。』四、可懺悔嗎？兩種罪都可以懺悔。比如息意不學，後來因為對因緣不瞭解而結無知罪。如果作意學習但仍然未知，不結無知罪。以前的不學無知罪有斷除的意義，都可以懺悔。六、說明持戒和犯戒的優劣。先說明二持的十個方面。一、約法而言，有四種不同：一是威儀戒，二是護根戒，三是定共戒，四是道共戒。第一種是外凡（尚未入聖道）的假名僧戒，中間兩種是內凡（已入聖道）的和合僧戒，最後一種是聖人的真實僧戒。德行優劣，三品不同。持威儀戒弱，持護根戒勝，因為能制心。乃至道共戒為最勝。二、就位而言，無學人（已證阿羅漢果）德行圓滿，所以戒行勝。三果（阿那含）企求未息，戒行較弱。內凡和外凡相比，逐漸減弱。三、就人而言，有七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）。 法上頓得不學罪。以初受時皆發得故。令違愿體頓得多罪。云何為漸。若要心不學羯磨(Karma，業)。于余悉學。望羯磨邊。犯一止罪名漸。若論無知。唯漸者。謂緣不了方結無知罪。一心不備緣唯漸。問此不學無知二罪是何。答有人言並是吉羅(輕罪)。今解言。不學吉羅。無知有二。若全根本無知得重。故律云。重增無知波逸提(一種戒律名稱)。若疑者得輕是吉羅也。三分齊者。就教對行從根三別。言就教者。學據始終不學即結。無知之罪五夏(五年)后結。對行者。恐心逸蕩。自恃少解。望齊賢聖故學通一形。優劣相降。文云。五歲智慧比丘。從十歲智慧比丘受依止。乃至五分法身成立方離依止。約根者。若利根(聰慧)易悟始終二罪。以不學故有無知也。若鈍根(愚鈍)難悟。始終不學無無知罪。非力分故。律云。愚癡比丘盡形依止。四可懺以不。二俱可懺。如息意不學。後緣不了結無知。若作心學而未知。不結無知罪。已前不學無知罪有斷義。皆可懺。六明持犯優劣。先明二持十門。一約法而言。四種不同。一威儀戒。二護根戒。三定共戒。四道共戒。初一外凡(尚未入聖道)假名僧戒。中二內凡(已入聖道)和合僧戒。后一聖人真實僧戒。德行優劣。三品殊異。持威儀弱護根持勝。以制心故。乃至道共為勝。二就位。無學人(已證阿羅漢果)德圓故戒行勝。三果(阿那含)企求未息戒行為劣。內凡外凡相望漸弱。三就人。七眾(比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷)。
【English Translation】 English version: One immediately incurs the sin of not learning the Dharma because all vows are made at the initial reception of precepts. Therefore, violating the vows results in a sudden accumulation of many sins. What is 'gradual'? If one intentionally avoids learning Karma (業, action, deed), but studies other things, then in relation to Karma, committing one offense against a prohibitive precept is called 'gradual'. If discussing the sin of ignorance, only those who learn gradually commit it. That is, one incurs the sin of ignorance because one does not understand the conditions. If one's mind is not equipped with the conditions, it can only be gradual. Question: What kind of sins are these two, the sin of not learning and the sin of ignorance? Answer: Some say they are both Dukkrits (輕罪, minor offenses). Now, it is explained that not learning is a Dukkrit, but there are two kinds of ignorance. If one is completely and fundamentally ignorant, one incurs a serious offense. Therefore, the Vinaya says: 'Repeatedly increasing ignorance leads to a Pacittiya (一種戒律名稱, a type of precept)'. If one is merely doubtful, one incurs a minor offense, a Dukkrit. The 'three distinctions' refer to the distinctions based on teaching, practice, and root. Regarding teaching, learning should be consistent from beginning to end; not learning immediately incurs a sin. The sin of ignorance is incurred after five years (five Vassa). Regarding practice, one should fear that the mind will wander and not rely on one's limited understanding, but aspire to be on par with the wise and virtuous, so one should study throughout one's life, with the superior and inferior mutually humbling themselves. The text says: 'A Bhikkhu with five years of wisdom should receive dependence from a Bhikkhu with ten years of wisdom, and only leave dependence when the five aggregates of the Dharma body are established.' Regarding the root, if one is sharp-witted (聰慧), easily understanding, then both sins of not learning from beginning to end exist. Because one does not learn, one has the sin of ignorance. If one is dull-witted (愚鈍), difficult to understand, then not learning from beginning to end does not incur the sin of ignorance, because it is beyond one's ability. The Vinaya says: 'A foolish Bhikkhu should remain in dependence for life.' Four, can they be repented? Both sins can be repented. For example, if one intentionally does not learn and later incurs the sin of ignorance because one does not understand the conditions. If one intends to learn but still does not know, one does not incur the sin of ignorance. The previous sin of not learning and ignorance has the meaning of being cut off and can all be repented. Six, explain the superiority and inferiority of upholding and violating precepts. First, explain the ten aspects of the two kinds of upholding. One, regarding the Dharma, there are four different kinds: first, the precepts of deportment; second, the precepts of guarding the senses; third, the precepts of concentration; and fourth, the precepts of the path. The first is the precepts of the nominal Sangha for ordinary beings (尚未入聖道, not yet entered the holy stream); the middle two are the precepts of the harmonious Sangha for inner ordinary beings (已入聖道, already entered the holy stream); and the last is the precepts of the true Sangha for the saints. The virtues and practices differ in three grades. Upholding the precepts of deportment is weak, upholding the precepts of guarding the senses is superior because it controls the mind, and the precepts of the path are the most superior. Two, regarding the position, the Arhat (已證阿羅漢果, already attained Arhatship) has perfect virtue, so their precepts and practices are superior. The Anagami (阿那含, Non-Returner) whose aspirations have not ceased has weaker precepts and practices. Inner ordinary beings are gradually weaker compared to outer ordinary beings. Three, regarding the person, there are the seven assemblies (比丘, Bhikkhu; 比丘尼, Bhikkhuni; 式叉摩那, Sikkhamana; 沙彌, Sramanera; 沙彌尼, Sramanerika; 優婆塞, Upasaka; 優婆夷, Upasika).
相望。乃至大比丘戒無愿。毗尼最勝。四就行。止持離重過為勝。作持離輕過為劣。此輕重相望。若能治行者。止持對粗過故。治行易成故劣。作持對細過。治行難成故勝。五就心有三。一善心持戒。謂修離染清凈行。對根本惡。怨逼三時不染等是也。不善心者。為名利故世報等是也。無記心者。狂亂睡眠等。若以作持校之。上中下不等。若望順教。莫不持戒不分三心。六約就所求四種。一賊分齊。如諂媚邪命勝他名利等。二罪分齊者。恐墮三途故。成論云。行者深心不樂為惡。名凈持戒。三福分齊。欲生天受樂等。四道分齊者。縛著等累由戒得解故。七約方明持。閻浮提者勝。煩惱重故。西方東方持戒為弱。八約佛前後。佛在時勝滅后劣。正法像法末法漸弱。以優波掘多。問尼為證。佛世六群。極為粗暴。滅后無學威儀不及也。九約遮性。二戒不同。互持強弱。十六聚上下。互持強弱。次明二犯十門優劣。初約位分。無學誤犯故輕。三果故犯為重。三果無漏力強。雖犯亦輕。內凡道劣故重。乃至外凡相比可知。二對行者作犯是重。止犯為輕。亦可故重誤輕。三就心三品明優劣。如卷初篇三性分之。四戒威儀。篇聚上下輕重可知。五就遮性分輕重。以犯性故地獄罪不除。如智論說。六就時約。佛前後辨犯輕重。如持中
【現代漢語翻譯】 現代漢語譯本 相望，乃至大比丘戒沒有希求（無愿）。毗奈耶（Vinaya，戒律）最為殊勝。四種修行方式中，止持（防止違犯戒律）遠離重大過失為殊勝，作持（積極行持戒律）遠離輕微過失為較差。這是輕重相互比較而言。如果能調伏修行者，因為止持針對粗重的過失，調伏修行容易成就，所以較差；作持針對細微的過失，調伏修行難以成就，所以殊勝。 五、從心念角度有三種情況：一是善心持戒，指修習遠離染污的清凈行為，針對根本的惡行，如怨恨逼迫三種情況不被污染等。二是不善心持戒，爲了名利等世俗回報。三是無記心持戒，如精神錯亂、睡眠等。如果用作持來衡量，上、中、下三種心念不等同。如果從順從教導的角度來看，沒有不持戒的，不區分三種心念。 六、從所求的角度有四種：一是賊分齊，如諂媚、邪命（不正當的謀生手段）勝過他人、追求名利等。二是罪分齊，因為害怕墮入三惡道。《成實論》說：『修行者內心深處不樂意作惡，稱為清凈持戒。』三是福分齊，希望生天享受快樂等。四是道分齊，因為束縛和牽累通過持戒得以解脫。 七、從地域來區分持戒的優劣，閻浮提（Jambudvipa，我們所居住的這個世界）的持戒者殊勝，因為煩惱深重。西方和東方的持戒者較弱。 八、從佛陀在世前後區分，佛陀在世時殊勝，佛陀滅度后較差。正法時期、像法時期、末法時期逐漸衰弱。以優波掘多（Upagupta，一位著名的阿羅漢）問尼（比丘尼）為例可以證明。佛陀在世時，六群比丘（Six Monks，行為不端的六位比丘）非常粗暴，佛陀滅度后，無學（已經證得阿羅漢果位的人）的威儀也不如他們。 九、從遮戒（防止犯戒的戒律）和性戒（本質上就是惡行的戒律）兩種戒律的不同來區分，互相持守有強弱之分。十六聚（比丘戒中的十六種聚類）的上下，互相持守也有強弱之分。 接下來闡明二種違犯（作犯和止犯）的十個方面優劣。首先從果位來區分，無學（阿羅漢）因為誤犯所以較輕，三果（阿那含）故意違犯較為嚴重。三果的無漏功德力強大，即使違犯也較輕。內凡（即將進入聖位的凡夫）的道力較弱所以較重，乃至外凡相比也是如此。 二、對於修行者來說，作犯是重罪，止犯是輕罪。也可以說故意違犯是重罪，誤犯是輕罪。 三、從心念的三品（善、惡、無記）來闡明優劣，如同本卷初篇的三性（善性、惡性、無記性）的區分。 四、從戒律的威儀方面，篇聚的上下可以知道輕重。 五、從遮戒和性戒來區分輕重，因為違犯性戒，地獄的罪業無法消除，如《智度論》所說。 六、從時間來區分，佛陀在世前後違犯的輕重不同，如同持戒中（所說）。
【English Translation】 English version Comparing each other, even the Bhikshu's (monk's) precepts without aspiration (Nirvana). Vinaya (discipline) is the most supreme. Among the four practices, 'stopping' (preventing violations) and upholding, avoiding major transgressions, is considered superior; 'doing' (actively practicing) and upholding, avoiding minor transgressions, is considered inferior. This is in terms of the relative weight of transgressions. If one can subdue the practitioner, 'stopping' is considered inferior because it addresses gross transgressions, making it easier to achieve subdual; 'doing' is considered superior because it addresses subtle transgressions, making it difficult to achieve subdual. 5. From the perspective of the mind, there are three situations: First, holding precepts with a virtuous mind, which refers to cultivating pure conduct that is free from defilement, targeting fundamental evils such as not being tainted by resentment or coercion. Second, holding precepts with an unwholesome mind, for the sake of worldly rewards such as fame and profit. Third, holding precepts with a neutral mind, such as in cases of madness or sleep. If measured by 'doing' and upholding, the superior, intermediate, and inferior minds are not equal. If viewed from the perspective of following the teachings, there is no one who does not hold precepts, without distinguishing the three minds. 6. From the perspective of what is sought, there are four types: First, the 'thief's' motive, such as flattery, wrong livelihood (improper means of making a living), surpassing others, seeking fame and profit, etc. Second, the motive of avoiding sin, fearing falling into the three evil realms. The Tattvasiddhi Shastra says: 'A practitioner who deeply dislikes doing evil is called one who purely holds precepts.' Third, the motive of seeking blessings, hoping to be born in the heavens and enjoy happiness, etc. Fourth, the motive of seeking the path, because bondage and entanglement are liberated through holding precepts. 7. Distinguishing the superiority of holding precepts based on region, those in Jambudvipa (the world we live in) are superior because afflictions are heavy. Those in the West and East are weaker in holding precepts. 8. Distinguishing based on before and after the Buddha's time, it is superior when the Buddha is in the world, and inferior after the Buddha's passing. The Dharma-age, Semblance Dharma-age, and End Dharma-age gradually weaken. This can be proven by Upagupta (a famous Arhat) questioning the nuns (Bhikshunis). During the Buddha's time, the Six Monks (a group of monks with misconduct) were extremely rude; after the Buddha's passing, the demeanor of those who have attained no-more-learning (those who have attained Arhatship) is not as good as them. 9. Distinguishing based on the difference between prohibitive precepts (precepts that prevent violations) and nature precepts (precepts that are inherently evil), there are strengths and weaknesses in holding each other. The upper and lower of the sixteen groups (sixteen categories of Bhikshu precepts) also have strengths and weaknesses in holding each other. Next, clarify the ten aspects of the superiority and inferiority of the two types of violations (committing by action and committing by omission). First, distinguish based on the level of attainment: those who have attained no-more-learning (Arhats) are lighter because they violate by mistake; those who have attained the third fruit (Anagami) are more serious if they violate intentionally. The power of the third fruit's non-outflow merit is strong, so even if they violate, it is lighter. The path power of the inner ordinary person (a common person about to enter the holy position) is weak, so it is heavier, and so on, it can be known by comparing with the outer ordinary person. 2. For practitioners, committing by action is a serious offense, while committing by omission is a minor offense. It can also be said that intentional violation is a serious offense, while unintentional violation is a minor offense. 3. Clarify the superiority and inferiority from the three qualities of mind (wholesome, unwholesome, and neutral), just like the distinction of the three natures (wholesome nature, unwholesome nature, and neutral nature) in the first chapter of this volume. 4. From the aspect of the precepts' demeanor, the lightness and heaviness can be known from the upper and lower of the chapter groups. 5. Distinguish the lightness and heaviness from prohibitive precepts and nature precepts. Because violating nature precepts, the sins of hell cannot be eliminated, as stated in the Mahaprajnaparamita Shastra. 6. Distinguish based on time, the lightness and heaviness of violations before and after the Buddha's time are different, as (stated) in holding precepts.
可解。七將心望境。如母論云。犯必托境。關心成業。心有增微境有優劣故也。或心境俱重。人作人想殺。或境重心輕。人作非人想。或境輕心重。非人人想。論通一切不局一戒。淫中自有輕重。畜生及人。人中有在家出家。在家中持戒破戒。出家五眾持戒破戒。乃至聖人重同報異。第二盜重者。天及人乃至聖人三寶差別。僧物最重。第三殺戒。成論云。如六足毗曇中說。殺邪見人輕殺蟲蟻。此人污染世間多損減故。第四戒。向在家人說重。向出家人說輕。八將制約報以明輕重。如母論云。如媒房三戒。人之喜犯。律制情過故制重名。既是遮惡。招報不重。故論云。結戒法異。輕制重名得罪法異。因果相當。或犯輕報重。如打比丘等性罪。義希故律制輕名。既是違理為業。心重招報亦重。故論云。結戒法異。重製輕名得罪法異。因果相當。或犯報俱重。如漏失二謗等。或犯報俱輕。如不憶念身口威儀忘誤。或慚愧心犯等。此後二句。結戒法不異得罪法。得罪法不異結戒法故。九單心三時。辨犯輕重。如善生經。且約殺戒輕重八句。位分四別。初一句三時俱重。謂方便舉尤害心。根本起尤快心。成已起隨喜心。第二三句。二重一輕。初方便根本重成已輕。中雲。方便輕根本成已重。后云。方便成已重根本輕。第三三句。
【現代漢語翻譯】 現代漢語譯本 可解：七、將心望境。如《母論》（指《瑜伽師地論》）云：『犯必托境，關心成業。』這是因為心的力量有增強和減弱，境界也有殊勝和低劣的差別。或者心和境都重，比如把人當作人來殺；或者境重而心輕，比如把人當作非人來殺；或者境輕而心重，比如把非人當作人來殺。《瑜伽師地論》的說法適用於一切戒律，不侷限於一條戒。淫戒中自然也有輕重之分，對象可以是畜生或人，人中又分在家和出家。在家眾中有持戒和破戒的，出家五眾也有持戒和破戒的，乃至聖人，雖然罪行相同，但果報不同。 第二、盜戒的輕重，取決於盜竊的對象，可以是天人乃至聖人、三寶，其中盜竊僧眾的財物罪最重。 第三、殺戒。《成實論》云：『如《六足毗曇》中所說，殺害邪見之人罪輕，殺害蟲蟻罪重。』這是因為邪見之人污染世間，多有損減的緣故。 第四、妄語戒，對在家眾來說罪重，對出家眾來說罪輕。 八、將制約和果報結合起來，以闡明輕重。《母論》云：『如媒房三戒，是人們容易觸犯的。』因為律制是針對情慾的過失而制定的，所以名為重戒。既然是遮止惡行，招致的果報並不重。所以《瑜伽師地論》說：『結戒的法則不同，輕罪而名為重，得罪的法則不同，因果是相應的。』或者犯戒輕而果報重，比如毆打比丘等，因為這種行為違背了稀有的正義，所以律制名為輕罪。既然是違背道理的行為，心念重，招致的果報也重。所以《瑜伽師地論》說：『結戒的法則不同，重罪而名為輕，得罪的法則不同，因果是相應的。』或者犯戒和果報都重，比如泄露秘密和互相誹謗等；或者犯戒和果報都輕，比如不憶念身口威儀，或者忘記和誤犯，或者以慚愧心犯戒等。』 此後的兩句，『結戒法不異得罪法，得罪法不異結戒法』。 九、以單一的心念和三個時段來辨別犯戒的輕重。如《善生經》所說，且以殺戒為例，有輕重八句，位分四種差別。第一句，三個時段都重，即方便（指準備階段）時有強烈的害心，根本（指實行階段）時有強烈的快心，成已（指完成階段）時有隨喜心。第二、三句，兩個時段重，一個時段輕。第一種情況是方便和根本重，成已輕；第二種情況是方便輕，根本和成已重；第三種情況是方便和成已重，根本輕。第三、三句，（原文未完）
【English Translation】 English version Explanation: 7. Considering the Mind in Relation to the Object. As the Mūla-śāstra (likely referring to Yogācārabhūmi-śāstra) states: 'Transgressions necessarily rely on an object; the mind's involvement shapes the karma.' This is because the mind's strength can increase or decrease, and the object can be superior or inferior. Sometimes both the mind and the object are weighty, such as killing a person with the intention of killing a person. Sometimes the object is weighty but the mind is light, such as killing a person while thinking they are a non-human. Sometimes the object is light but the mind is weighty, such as killing a non-human while thinking they are a person. The Yogācārabhūmi-śāstra's statement applies to all precepts, not just one. Within the precept of sexual misconduct, there are naturally degrees of severity, depending on whether the object is an animal or a human. Among humans, there are laypeople and monastics. Among laypeople, some uphold the precepts and some break them; among the five groups of monastics, some uphold the precepts and some break them; even among the noble ones (āryas), although the offense may be the same, the retribution differs. Second, the severity of the precept against stealing depends on the object of theft, which can be celestial beings, humans, or even noble ones (āryas) or the Three Jewels (triratna). Stealing from the sangha (monastic community) is the most serious. Third, the precept against killing. The Tattvasiddhi-śāstra states: 'As explained in the Abhidharma-skandha-pāda-śāstra, killing someone with wrong views is less severe than killing insects.' This is because people with wrong views pollute the world and cause much harm. Fourth, the precept against lying is more serious for laypeople and less serious for monastics. 8. Combining the restriction and the retribution to clarify the severity. The Mūla-śāstra states: 'Like the three precepts related to matchmaking, these are easily violated by people.' Because the precepts are established to address the faults of desire, they are named 'heavy' precepts. Since they are meant to prevent evil deeds, the resulting retribution is not severe. Therefore, the Yogācārabhūmi-śāstra says: 'The principles of establishing precepts differ; a light offense is named heavy, and the principles of incurring offenses differ; cause and effect are corresponding.' Sometimes, the offense is light but the retribution is heavy, such as striking a bhikṣu (monk), because this action violates a rare principle of justice, so the precept is named 'light'. Since it is an action against reason, the mind is heavy, and the resulting retribution is also heavy. Therefore, the Yogācārabhūmi-śāstra says: 'The principles of establishing precepts differ; a heavy offense is named light, and the principles of incurring offenses differ; cause and effect are corresponding.' Sometimes, both the offense and the retribution are heavy, such as revealing secrets and slandering each other; sometimes, both the offense and the retribution are light, such as not remembering the proper deportment of body and speech, or forgetting and making mistakes, or committing an offense with a sense of shame.' The following two sentences: 'The principle of establishing precepts is not different from the principle of incurring offenses, and the principle of incurring offenses is not different from the principle of establishing precepts.' 9. Discriminating the severity of offenses based on a single thought and three periods. As stated in the Sigalovada Sutta, taking the precept against killing as an example, there are eight sentences regarding severity, divided into four types of distinctions. The first sentence: all three periods are heavy, meaning that during the upāya (preparatory stage), there is a strong intention to harm; during the mūla (actual execution stage), there is a strong feeling of pleasure; and during the siddha (completion stage), there is a feeling of joy. The second and third sentences: two periods are heavy, and one period is light. The first case is that the upāya and mūla are heavy, and the siddha is light; the second case is that the upāya is light, and the mūla and siddha are heavy; the third case is that the upāya and siddha are heavy, and the mūla is light. The third, three sentences, (the original text is incomplete)
一重二輕。初根本重初后輕。中雲。方便重中后輕。三云。成已重初中輕。第四一句。三時俱輕。如僧祇。摩訶羅不知戒相。教他殺人。以憐慜故。善生十誦中。啼哭殺父母。畏苦痛故。害父母命等是。律據人想八業皆重。業隨心故。牽報不同。故成論云。深厚纏殺蟻。重慈心殺人。十有心無心相對八句。四位如前。初一句三時有心。次三句。一初中有心。后則無心犯四重。二初則無心。中後有心。亦犯四重。三初後有心。中間無心犯。初重下三戒蘭吉。后三句。一中間有心。初后無心犯四重。二初便有心。中后無心犯初重。餘三戒或蘭吉。三后便有心。上二無心。淫戒犯重。以出時樂故。若餘三犯吉。次一句三時無心不犯。故律中本作是念。我當妄語。例之後之八句。由心有無故。犯不犯別。不同前八莫不有心。后明無心者。或無心受樂及殺盜等心。或狂亂不覺者。七雜料簡中分五。一以不學無知歷位分別。二方便趣果分別。三具緣成犯分別。四境想分別。五雜相分別。初不學無知者。其相微隱初且敘結。然後例開。言其犯相者。謂受戒已來。勤學三藏。于境迷忘。遇緣而造者。隨相境想具之。若由來不學。事法無知。觸便違犯者。佛言。隨所作結根本。更增無知罪。既略敘結。須配位法。今立兩個九句。為持犯方
【現代漢語翻譯】 現代漢語譯本 一重二輕：最初根本戒重，之後較輕。中間說：方便法重，中間和之後較輕。第三種情況：事情完成後，戒律變得重要，最初和中間較輕。第四種情況：三個時間段都輕。例如《僧祇律》中說，摩訶羅（Mahāroha，人名）不懂戒相，教別人殺人，因為出於憐憫的緣故。《善生經》、《十誦律》中說，哭著殺父母，因為害怕痛苦的緣故，殺害父母的性命等等。根據律宗的觀點，根據人的想法，八種行業都是重的。業力跟隨心念，所以牽引的果報不同。所以《成實論》說，深深地執著而殺死螞蟻，比懷著慈悲心殺人更重。十句有心無心的相對情況，四種情況如前所述。第一句，三個時間段都有心。接下來的三句：第一句，最初和中間有心，之後沒有心，犯四重戒。第二句，最初沒有心，中間和之後有心，也犯四重戒。第三句，最初和之後有心，中間沒有心，犯最初的重戒，下面的三條戒犯蘭吉（sthūlātyaya，粗罪）。後面的三句：第一句，中間有心，最初和之後沒有心，犯四重戒。第二句，最初就有心，中間和之後沒有心，犯最初的重戒，其餘三條戒或者犯蘭吉。第三句，之後才有心，上面兩種情況都沒有心，淫戒犯重戒，因為在性行為時有快樂的感受。如果其餘三條戒犯吉（duṣkṛta，惡作）。最後一句，三個時間段都沒有心，不犯戒。所以在律中，如果產生這樣的念頭：『我應當說謊』，可以參照後面的八句。由於心念的有無，犯戒與不犯戒有所區別，不同於前面的八句，沒有哪一句是沒有心念的。後面說明沒有心念的情況，或者沒有心念地享受快樂以及殺盜等行為，或者精神錯亂不自覺的人。七雜料簡中分為五種：一、以不學習、無知歷位分別；二、方便趣果分別；三、具緣成犯分別；四、境想分別；五、雜相分別。最初的不學習、無知的情況，其表現細微隱蔽，最初先敘述結論，然後舉例說明。說到其犯戒的表現，是指受戒以來，勤奮學習三藏，但對境界迷惑遺忘，遇到因緣而造作惡業的人，隨其表現、境界和想法而定。如果從來不學習，對事法無知，一接觸就違犯戒律的人，佛說：『隨其所作，結根本罪，更增加無知罪。』既然簡略地敘述了結論，就需要配合位法。現在建立兩個九句，作為持戒和犯戒的方法。
【English Translation】 English version One heavy, two light: Initially, the fundamental precepts are heavy, later lighter. The middle says: Expedient means are heavy, the middle and later are lighter. The third situation: After the deed is done, the precepts become important, the initial and middle are lighter. The fourth situation: All three time periods are light. For example, in the Saṃghika Vinaya, Mahāroha (name of a person) did not understand the characteristics of the precepts and taught others to kill people because of compassion. In the Suśrotā Sutra and the Daśa-bhāṇavāra Vinaya, killing parents while crying is because of fear of pain, harming the lives of parents, etc. According to the Vinaya school's view, based on people's thoughts, the eight karmas are all heavy. Karma follows the mind, so the resulting retributions are different. Therefore, the Tattvasiddhi Shastra says that deeply clinging and killing an ant is heavier than killing a person with a compassionate heart. The ten sentences of having intention and not having intention are relative, and the four situations are as described before. The first sentence, all three time periods have intention. The next three sentences: The first sentence, initially and in the middle there is intention, later there is no intention, violating the four major precepts. The second sentence, initially there is no intention, in the middle and later there is intention, also violating the four major precepts. The third sentence, initially and later there is intention, in the middle there is no intention, violating the initial major precept, and the following three precepts violate sthūlātyaya (a gross offense). The following three sentences: The first sentence, in the middle there is intention, initially and later there is no intention, violating the four major precepts. The second sentence, initially there is intention, in the middle and later there is no intention, violating the initial major precept, and the remaining three precepts may violate sthūlātyaya. The third sentence, only later there is intention, the above two situations have no intention, the precept of sexual misconduct violates a major precept because there is a feeling of pleasure during sexual activity. If the remaining three precepts violate duṣkṛta (a misdeed). The last sentence, all three time periods have no intention, not violating the precepts. Therefore, in the Vinaya, if such a thought arises: 'I should lie,' it can be referred to the following eight sentences. Because of the presence or absence of intention, there is a difference between violating and not violating the precepts, which is different from the previous eight sentences, none of which are without intention. The following explains the situation of not having intention, or enjoying pleasure without intention, as well as killing, stealing, and other behaviors, or people who are mentally disordered and unaware. The seven miscellaneous analyses are divided into five types: 1. Distinguishing by not learning and ignorance through the positions; 2. Distinguishing between expedient means and the resulting fruit; 3. Distinguishing between having the conditions and committing the offense; 4. Distinguishing between the object and the thought; 5. Distinguishing between miscellaneous aspects. The initial situation of not learning and ignorance, its manifestations are subtle and hidden, initially narrating the conclusion, and then giving examples. Speaking of its manifestations of violating the precepts, it refers to people who have diligently studied the Tripiṭaka since receiving the precepts, but are confused and forgetful about the object, and create evil karma when encountering conditions, depending on their manifestations, object, and thoughts. If one never learns and is ignorant of the Dharma, and violates the precepts as soon as one comes into contact with them, the Buddha said: 'According to what one does, the fundamental sin is concluded, and the sin of ignorance is further increased.' Since the conclusion has been briefly narrated, it needs to be matched with the position Dharma. Now, two sets of nine sentences are established as methods for upholding and violating the precepts.
軌。且據一事以通余戒。先就止持。明有無輕重罪之分齊。初明可學事。作九句分三品。上品一句識事識犯。中品四句。初識事疑犯。二識事不識犯。三識犯疑事。四識犯不識事。下品四句。初疑事疑犯。二疑事不識犯。三不識事疑犯。四不識事不識犯。次解釋中上言。不識者犯謂不犯。迷輕謂重。疑中亦爾。疑有疑無。疑輕疑重也。上品俱識故。無不學無知罪。中品帶識故。于罪於事。生疑不識。故有八罪。各有不學無知。下品四句。十六罪也。此中二十四罪。有六波逸提十八吉羅(以無知故得重也。余有疑不學者。皆吉羅也)。並不犯根本名為止持。上品俱識故名上品止持。中品罪少名中品止持。下品極多故名下品。皆止於一事。次對不可學事。以明止持九句。緣事緣罪各三心。初有三句。一識事識犯。二識事疑犯。三識事不識犯。二疑事識犯。疑事疑犯。疑事不識犯。三不識事。識犯不識事。疑犯不識事。不識犯。此三三句中。各下二句疑及不識。句別各有不學無知二罪。合十二罪。亦望不犯根本名止持。但事是可學。以想疑妄生。雖緣不了。聖不制犯。問如殺盜等。人非人想。有主無主想。律結無罪。亦有制犯者何。答或緣罪境。人非人故便結心犯。或緣非罪境。無主物故。然彼迷心不結正罪。莫非緣罪故。
【現代漢語翻譯】 現代漢語譯本 軌。並且根據一件事來貫通其餘的戒律。首先就止持方面來說，明確有無輕重罪的區別。首先說明可學習的事。用九句話分為上中下三品。上品一句是既認識事情又認識犯戒。中品四句是：第一句，認識事情但懷疑是否犯戒；第二句，認識事情但不認識犯戒；第三句，認識犯戒但懷疑事情；第四句，認識犯戒但不認識事情。下品四句是：第一句，懷疑事情也懷疑犯戒；第二句，懷疑事情但不認識犯戒；第三句，不認識事情但懷疑犯戒；第四句，不認識事情也不認識犯戒。其次解釋中品和上品所說，『不認識』是指認為沒有犯戒，把輕的罪過當成重的罪過，懷疑的情況也是這樣，懷疑有罪或無罪，懷疑是輕罪還是重罪。上品因為都認識，所以沒有不學習和無知的罪過。中品因為帶有認識，對於罪過和事情，產生懷疑和不認識，所以有八種罪過，每種罪過都有不學習和無知。下品四句，有十六種罪過。這其中二十四種罪過，有六個波逸提（Prayascittika，一種罪名，意為『應懺悔』）和十八個吉羅（Duskrita，一種罪名，意為『惡作』）（因為無知而導致罪過加重，其餘有懷疑而不學習的，都是吉羅）。都不犯根本戒，稱為止持。上品因為都認識，所以稱為上品止持。中品罪過較少，稱為中品止持。下品罪過極多，所以稱為下品止持。都是止於一件事。 其次針對不可學習的事，來說明止持的九句話。緣事、緣罪各有三種心。最初有三句：第一句，認識事情也認識犯戒；第二句，認識事情但懷疑是否犯戒；第三句，認識事情但不認識犯戒。第二組，懷疑事情但認識犯戒；懷疑事情也懷疑犯戒；懷疑事情但不認識犯戒。第三組，不認識事情但認識犯戒；不認識事情也懷疑犯戒；不認識事情也不認識犯戒。這三組三句中，每組下面的兩句，即懷疑和不認識，每句分別有不學習和無知兩種罪過，合計十二種罪過。也是希望不犯根本戒，稱為止持。但事情是可學習的，因為妄想懷疑而產生，雖然緣由不清楚，聖人也不會制定犯戒。問：如果像殺盜等，把人當成非人，把有主物當成無主物，戒律判定沒有罪過，也有制定犯戒的情況，這是為什麼？答：或者因為緣于罪過的境界，因為把人當成非人，就判定犯了心罪。或者因為緣于非罪過的境界，因為把有主物當成無主物，然而那種迷惑的心不會判定為真正的罪過，莫不是因為緣于罪過的緣故。
【English Translation】 English version Furthermore, based on one matter, connect to the remaining precepts. First, regarding 'cessation and upholding' (止持, zhǐ chí), clarify the distinctions between minor and major offenses. Initially, explain matters that can be learned. Use nine sentences to divide into three grades: The highest grade has one sentence: recognizing the matter and recognizing the offense. The middle grade has four sentences: First, recognizing the matter but doubting the offense; second, recognizing the matter but not recognizing the offense; third, recognizing the offense but doubting the matter; fourth, recognizing the offense but not recognizing the matter. The lowest grade has four sentences: First, doubting the matter and doubting the offense; second, doubting the matter but not recognizing the offense; third, not recognizing the matter but doubting the offense; fourth, not recognizing the matter and not recognizing the offense. Next, explain what is said in the middle and upper grades. 'Not recognizing' means considering it not an offense, mistaking a minor offense for a major one. The same applies to doubt, doubting whether there is an offense or not, doubting whether it is a minor or major offense. Because the upper grade recognizes everything, there is no offense of not learning or ignorance. Because the middle grade carries recognition, regarding offenses and matters, doubt and ignorance arise, so there are eight offenses, each with not learning and ignorance. The lower grade has four sentences, resulting in sixteen offenses. Among these twenty-four offenses, there are six Prayascittika (波逸提, bō yì tí, a type of offense requiring confession) and eighteen Duskrita (吉羅, jí luó, a minor offense) (the offense is aggravated due to ignorance; the rest, those who doubt and do not learn, are all Duskrita). None violate the fundamental precepts, which is called 'cessation and upholding'. Because the upper grade recognizes everything, it is called 'upper grade cessation and upholding'. Because the middle grade has fewer offenses, it is called 'middle grade cessation and upholding'. Because the lower grade has extremely many offenses, it is called 'lower grade cessation and upholding'. All cease at one matter. Next, regarding matters that cannot be learned, explain the nine sentences of 'cessation and upholding'. There are three states of mind for each, concerning the matter and concerning the offense. Initially, there are three sentences: First, recognizing the matter and recognizing the offense; second, recognizing the matter but doubting the offense; third, recognizing the matter but not recognizing the offense. The second group: doubting the matter but recognizing the offense; doubting the matter and doubting the offense; doubting the matter but not recognizing the offense. The third group: not recognizing the matter but recognizing the offense; not recognizing the matter but doubting the offense; not recognizing the matter and not recognizing the offense. In these three groups of three sentences, the lower two sentences of each group, namely doubt and ignorance, each have two offenses of not learning and ignorance, totaling twelve offenses. It is also hoped that the fundamental precepts are not violated, which is called 'cessation and upholding'. However, the matter is learnable, arising from delusional thoughts and doubts. Although the cause is unclear, the sage does not prescribe an offense. Question: If, like killing and stealing, one mistakes a human for a non-human, or an owned object for an unowned object, the precepts judge no offense, but there are also cases where offenses are prescribed, why is this? Answer: Perhaps because of the circumstance of the offense, because one mistakes a human for a non-human, a mental offense is judged. Or because of the circumstance of a non-offense, because one mistakes an owned object for an unowned object, however, that deluded mind is not judged as a true offense, is it not because of the circumstance of the offense?
有無不同。又不同前段以法事俱識故。是可學有疑不識皆制罪也。若爾後緣法中。亦有想轉。如不處分處分想及疑。亦是不犯重。何為制罪。答此且據止持中。約事為言。必如所引。對法有二九句。後作持中。更為辨也。次就作犯中。可學法事如初九句。不可學者如后九句。與前並同。但犯根本為別。就中根本不識事中。或無犯。謂始終無心。如誤殺人等。除淫酒戒。若中間轉想。疑事不識事。由心差故是方便。若不差結根本。或不造前事。此後九句。識事三句為上品作犯。疑中三句為中品。不識事三句為下品。或無罪故。對法類知可解。所以前九句中上品一句者。以事法俱了。未可論罪。后九句各分三品者。莫非由一事生容兼疑不識故。結罪易明。故分為二九句也。若論緣罪。下二心疑及不識。合十二罪。皆犯究竟。以罪是可學故。以不學故不識。故文云。不以無知故得脫。若犯罪如法治。更增無知法。無知及疑皆是究竟。若不疑及識一向無罪。無果可趣。前言無罪者。謂無不學無知。非謂無根本罪。問根本不識事三句無罪。便是六句。云何言作犯九句。答若就根本唯六句。然上三句下不識與疑。亦有犯故。若爾此下疑等。正是不學止犯。非是作犯。何得說為作犯九句。答從根本故得名。又必由造前事。通名作犯攝
【現代漢語翻譯】 現代漢語譯本 有無不同？又因為不同於前段，是因為法事都已經知曉。所以可以學習，有疑問不明白的都制定罪責。如果這樣，後面的緣法中，也有想法轉變，比如不處分卻以為處分了，或者有疑問，這樣也不算犯重罪，為什麼要制定罪責呢？回答是，這裡只是根據止持中的情況，就事論事而言。如果一定要像你引用的那樣，對照法有二九句。後面的作持中，會進一步辨析。接下來就作犯中，可學習的法事像最初的九句，不可學習的就像後面的九句，和前面一樣。但犯根本戒有所不同。其中根本戒不認識事情的情況下，或者沒有犯戒，指的是始終沒有犯戒的心，比如誤殺人等。除了淫戒和酒戒。如果中間想法轉變，懷疑事情，不認識事情，因為心有差別，所以是方便罪。如果不差別就犯根本罪。或者沒有造作前面的事情。這後面的九句，認識事情的三句是上品作犯，懷疑的三句是中品，不認識事情的三句是下品。或者沒有罪，對照法可以知道。所以前面九句中上品一句，是因為事情和法都清楚，還不能論罪。後面九句各分三品，是因為一件事情可能兼有懷疑和不認識的情況，所以定罪容易明白，所以分為二九句。如果討論緣罪，下面的二心（疑心和無知心）以及不認識，合起來十二種罪，都犯究竟罪。因為罪是可以學習的，因為不學習所以不認識，所以經文說，不能因為無知就免罪。如果犯罪就依法懲治，再加上無知罪。無知和懷疑都是究竟罪。如果不懷疑或者認識，就一定沒有罪，沒有結果可以追求。前面說沒有罪，指的是沒有不學習和無知罪，不是說沒有根本罪。問：根本戒不認識事情的三句沒有罪，那就是六句了，為什麼說作犯九句？答：如果就根本戒來說只有六句，但是上面的三句，下面的不認識和懷疑，也有犯戒的情況。如果這樣，這下面的懷疑等，正是因為不學習而犯止持戒，不是作犯戒，怎麼能說是作犯九句呢？答：從根本戒的角度來說，所以這樣命名。而且必須是造作了前面的事情，才能統稱為作犯戒。 English version Are there differences or not? And it's different from the previous section because the Dharma matters are already known. Therefore, it can be learned, and those who have doubts and don't understand are subject to penalties. If so, in the subsequent causal Dharmas, there are also changes in thought, such as thinking one is administering when one is not, or having doubts. This is not considered a serious offense, so why impose penalties? The answer is that this is based on the situation in the 'cessation and maintenance' (止持) section, speaking in terms of events. If it must be as you quoted, there are two sets of nine clauses in relation to the Dharma. In the later 'active maintenance' (作持) section, there will be further analysis. Next, regarding offenses in the 'active transgression' (作犯) section, the learnable Dharma matters are like the initial nine clauses, and the unlearnable ones are like the later nine clauses, which are the same as before. However, violating the fundamental precepts is different. Among them, not recognizing the situation of the fundamental precepts, or not committing an offense, refers to not having the intention to commit an offense from beginning to end, such as accidentally killing someone. Except for the precepts against sexual misconduct and alcohol. If there is a change in thought in between, doubting the matter, not recognizing the matter, because the mind is different, it is a 'preparatory offense' (方便). If there is no difference, it constitutes a fundamental offense. Or not creating the previous matter. These later nine clauses, the three clauses of recognizing the matter are 'superior active transgression' (上品作犯), the three clauses of doubting are 'middle active transgression' (中品), and the three clauses of not recognizing the matter are 'inferior active transgression' (下品). Or there is no offense, which can be understood by analogy to the Dharma. Therefore, the one superior clause in the previous nine clauses is because the matter and the Dharma are both clear, and it is not yet possible to discuss the offense. The later nine clauses are each divided into three grades because one matter may involve both doubt and non-recognition, so it is easy to understand the determination of the offense, so it is divided into two sets of nine clauses. If discussing causal offenses, the lower two minds (doubt and ignorance) and non-recognition, combined into twelve offenses, all constitute 'ultimate offenses' (究竟). Because the offense is learnable, and because one does not learn, one does not recognize, so the text says, 'One cannot escape punishment because of ignorance.' If one commits an offense, one is punished according to the Dharma, plus the offense of ignorance. Ignorance and doubt are both ultimate offenses. If one does not doubt or recognize, there is certainly no offense, and there is no result to pursue. The previous statement that there is no offense refers to no offense of not learning and ignorance, not that there is no fundamental offense. Question: The three clauses of not recognizing the matter of the fundamental precepts have no offense, so there are six clauses, why say there are nine clauses of active transgression? Answer: If speaking of the fundamental precepts, there are only six clauses, but the above three clauses, and the non-recognition and doubt below, also have offenses. If so, the doubt etc. below are precisely offenses of 'cessation and maintenance' (止持) due to not learning, not 'active transgression' (作犯), how can it be said that there are nine clauses of active transgression? Answer: It is named from the perspective of the fundamental precepts. And it must be that the previous matter has been created to be collectively called 'active transgression' (作犯).
【English Translation】 English version Are there differences or not? Furthermore, it differs from the previous section because the Dharma matters are already known. Therefore, it can be learned, and those who have doubts and don't understand are subject to penalties. If so, in the subsequent causal Dharmas, there are also changes in thought, such as thinking one is administering when one is not, or having doubts. This is not considered a serious offense, so why impose penalties? The answer is that this is based on the situation in the 'cessation and maintenance' (止持) section, speaking in terms of events. If it must be as you quoted, there are two sets of nine clauses in relation to the Dharma. In the later 'active maintenance' (作持) section, there will be further analysis. Next, regarding offenses in the 'active transgression' (作犯) section, the learnable Dharma matters are like the initial nine clauses, and the unlearnable ones are like the later nine clauses, which are the same as before. However, violating the fundamental precepts is different. Among them, not recognizing the situation of the fundamental precepts, or not committing an offense, refers to not having the intention to commit an offense from beginning to end, such as accidentally killing someone. Except for the precepts against sexual misconduct and alcohol. If there is a change in thought in between, doubting the matter, not recognizing the matter, because the mind is different, it is a 'preparatory offense' (方便). If there is no difference, it constitutes a fundamental offense. Or not creating the previous matter. These later nine clauses, the three clauses of recognizing the matter are 'superior active transgression' (上品作犯), the three clauses of doubting are 'middle active transgression' (中品), and the three clauses of not recognizing the matter are 'inferior active transgression' (下品). Or there is no offense, which can be understood by analogy to the Dharma. Therefore, the one superior clause in the previous nine clauses is because the matter and the Dharma are both clear, and it is not yet possible to discuss the offense. The later nine clauses are each divided into three grades because one matter may involve both doubt and non-recognition, so it is easy to understand the determination of the offense, so it is divided into two sets of nine clauses. If discussing causal offenses, the lower two minds (doubt and ignorance) and non-recognition, combined into twelve offenses, all constitute 'ultimate offenses' (究竟). Because the offense is learnable, and because one does not learn, one does not recognize, so the text says, 'One cannot escape punishment because of ignorance.' If one commits an offense, one is punished according to the Dharma, plus the offense of ignorance. Ignorance and doubt are both ultimate offenses. If one does not doubt or recognize, there is certainly no offense, and there is no result to pursue. The previous statement that there is no offense refers to no offense of not learning and ignorance, not that there is no fundamental offense. Question: The three clauses of not recognizing the matter of the fundamental precepts have no offense, so there are six clauses, why say there are nine clauses of active transgression? Answer: If speaking of the fundamental precepts, there are only six clauses, but the above three clauses, and the non-recognition and doubt below, also have offenses. If so, the doubt etc. below are precisely offenses of 'cessation and maintenance' (止持) due to not learning, not 'active transgression' (作犯), how can it be said that there are nine clauses of active transgression? Answer: It is named from the perspective of the fundamental precepts. And it must be that the previous matter has been created to be collectively called 'active transgression' (作犯).
也。若爾不識事識犯即是無罪。正應有八不得有九。答如前已解句法相從。又解。若就可學事上。生可學迷一向九句。莫不犯根本。若可學事。生不可學迷。唯六句有罪。除下品。若轉想結前心蘭。得有九句。並方便罪。若迷想就後心唯得六句。如有主無主想。以無罪故。或九句。人非人想後心吉羅。生罪緣故。若兼止犯得有八句。相從造事亦得說九。極為分別不知鏡不。思之。次明作持九句者。若從對事法以辨。實亦應有兩個九句。但明用差別階降不異。故合一九句。唯對可學以明。今且列句所以。如上止持可學事中。此但順教作事。與前為異。就中分三。初一句識法(謂知造房須乞白二)識犯(若不乞法便結僧殘)中品四句。識法疑犯。識法不識犯。疑法識犯。不識法識犯。下品四句。疑法疑犯。疑法不識犯。不識法疑犯。不識法不識犯。不可學法迷亦有九句。如前段后九句說之。次論止犯。或九或八。言九句者。上品四句有十六罪。中品四句有八罪。下品一句但犯根本一罪。如不乞處分造房但犯一僧殘。由識法識犯故。無不學無知罪。所以顛倒前句不同者。以犯門解義罪多為上品。犯四根本僧殘。各加不學無知。如前列數。非多何謂。言八句者。對教行不學以明。則無識法識犯下品一句。若對事明。亦有兩個九
{ "translations": [ "也。如果這樣，如果你不認識事情，認識到犯戒就是無罪的。本來應該有八句，不應該有九句。回答如同前面已經解釋的，句法互相依從。又解釋，如果就可學習的事情上，產生可學習的迷惑，一共有九句，沒有不犯根本戒的。如果可學習的事情，產生不可學習的迷惑，只有六句有罪，除了下品。如果轉變想法，連線前一個心念，或許有九句，並且有方便罪。如果迷惑的想法就后一個心念，只有六句。如有主無主的想法，因為沒有罪的緣故，或者有九句。人非人的想法，后一個心念是吉羅（一種輕罪），產生罪的因緣的緣故。如果兼有止和犯，可以有八句。互相依從造事也可以說有九句。極其分別，不知道鏡子是否清晰。思考這些。接下來闡明作持的九句。如果從對治事情的法來辨別，實際上也應該有兩個九句。但闡明作用的差別，階位降低沒有不同，所以合為一個九句。只針對可學習的事情來闡明。現在且列出句子的所以然。如上面止持可學習的事情中，這只是順從教導做事，與前面不同。其中分為三。第一句是識法（知道建造房屋需要乞求白二羯磨），識犯（如果不乞求白二羯磨就結僧殘罪）。中品四句：識法疑犯，識法不識犯，疑法識犯，不識法識犯。下品四句：疑法疑犯，疑法不識犯，不識法疑犯，不識法不識犯。不可學習的法，迷惑也有九句，如前面段落後面的九句所說。接下來討論止犯，或者九句，或者八句。說九句的情況是：上品四句有十六種罪，中品四句有八種罪，下品一句只犯根本罪一種罪。如不乞求處分建造房屋，只犯一種僧殘罪。因為認識法，認識犯，所以沒有不學習和無知的罪。所以和前面的句子顛倒不同，因為從犯戒的角度解釋，罪多的是上品。犯四根本罪和僧殘罪，各自加上不學習和無知。如前面列舉的數目，不是多又是什麼呢？說八句的情況是：針對教導修行不學習來闡明，就沒有識法識犯的下品一句。如果針對事情來闡明，也有兩個九句。" ], "english_translations": [ 'Also. If that is the case, if you do not recognize the matter and recognize the transgression, then it is without sin. There should be eight sentences, not nine. The answer is as previously explained, the sentence structures follow each other. Another explanation: if, concerning matters that can be learned, a learnable confusion arises, there are a total of nine sentences, and none do not violate the fundamental precepts. If, concerning matters that can be learned, an unlearnable confusion arises, only six sentences are sinful, except for the lowest grade. If thoughts are transformed, connecting to the previous thought, there may be nine sentences, and there is the sin of expedient means. If the confused thought concerns the subsequent thought, there are only six sentences. For example, with the thought of having an owner or not having an owner, because there is no sin, there may be nine sentences. With the thought of human or non-human, the subsequent thought is thullaccaya (a minor offense), because it gives rise to the cause of sin. If both stopping and transgressing are involved, there can be eight sentences. Following each other in creating the matter can also be said to have nine sentences. Extremely discerning, not knowing whether the mirror is clear or not. Ponder these. Next, clarifying the nine sentences of performing and upholding. If distinguishing from the perspective of the dharma (law, teaching) that counteracts the matter, there should actually be two sets of nine sentences. However, clarifying the difference in function, the gradation is no different, so they are combined into one set of nine sentences. It is only clarified in relation to matters that can be learned. Now, let us list the reason for the sentences. As in the above-mentioned matters of stopping and upholding that can be learned, this is merely acting in accordance with the teachings, which is different from before. Among them, divide into three. The first sentence is recognizing the dharma (knowing that building a house requires requesting ñatti-kamma and dutiya-kamma), recognizing the transgression (if ñatti-kamma and dutiya-kamma are not requested, then a sanghādisesa offense is incurred). The four sentences of the middle grade: recognizing the dharma and doubting the transgression, recognizing the dharma and not recognizing the transgression, doubting the dharma and recognizing the transgression, not recognizing the dharma and recognizing the transgression. The four sentences of the lower grade: doubting the dharma and doubting the transgression, doubting the dharma and not recognizing the transgression, not recognizing the dharma and doubting the transgression, not recognizing the dharma and not recognizing the transgression. With confusion about the unlearnable dharma, there are also nine sentences, as described in the nine sentences at the end of the previous section. Next, discuss stopping and transgressing, either nine sentences or eight sentences. The case of saying nine sentences is: the four sentences of the upper grade have sixteen offenses, the four sentences of the middle grade have eight offenses, and the one sentence of the lower grade only incurs one fundamental offense. For example, building a house without requesting permission only incurs one sanghādisesa offense. Because one recognizes the dharma and recognizes the transgression, there is no offense of not learning or ignorance. The reason why it is reversed and different from the previous sentences is because, from the perspective of explaining the transgression, the most sinful is the upper grade. Committing the four fundamental offenses and sanghādisesa offenses, each is added with not learning and ignorance. As the numbers listed earlier, what else is it if not many? The case of saying eight sentences is: clarifying in relation to teaching practice and not learning, then there is no lower grade sentence of recognizing the dharma and recognizing the transgression. If clarifying in relation to the matter, there are also two sets of nine sentences." ] }
句。謂可學迷及不可學迷。如不說凈見犯不發。即是可學。若迷若忘即不可學。如此廣知。隨指一戒達之。則類遍法界也。二方便趣果者。然造修前境必有三時。是以大聖隨時而制。意令智士克志不為。略如上引。何者前方便。總論諸聚。明瞭論中。初篇二篇有三方便。第三四篇立二方便。第五篇中。但心起身口。唯有根本無方便。若動身口思。亦有遠近方便。律中但明成者波羅夷。不成者偷蘭。亦不分輕重。廣如卷初明之。今通會輕重。約初篇中淫戒以明。如內心淫意身口未現。名遠方便。此犯吉羅。故文云。或發心作心念作也。若爾與單心何別。答律制動身口思心。名為期業。若單心者。制限大乘故。善見云。凡人恒緣欲境。聖人若制心戒者。無有得脫之期。故律中起心不動身口。但自克責還復好心。是名不犯。二動身口未到前境。名次方便。犯偷蘭。三者臨至境所。身份相交未至犯處。已來名近方便。是重偷蘭。已下諸聚。雖輕重多少不同。大相可準。何名方便。以上三緣將至果處。或為七緣阻礙不成。故是根本家方便(七緣義如后說)。若無七緣併入果本本相如何。謂入如毛頭名淫。舉離本處名盜。斷其命根名殺。言章了知名妄。如是隨相已明。若結罪之時。並攬前因共成一果。不同他部因成果。已更有本時
方便。何者後方便。謂所造事暢決稱懷。發喜前心。未思悔改復結其罪。通得吉羅。三具緣成犯者。先明成犯意。業不自成。成假修造諸緣和具方結罪福。必片乖阻擁結方便。故律中犯相併托因緣。為罪居六聚懺法又別。不同化教但論成業。結犯已外無論違制。今依諸戒通別二緣。別具犯相。已如前隨戒釋訖。有人通立五緣。用解諸戒者。非無此義。後進未知。今立通緣遍該六聚。七種不同。一是五眾出家人。簡餘十三難等受戒不得。無罪可作。或是五眾而造境未果。或自命終。或為他殺。或捨本戒。邪見二形生等。並非五眾。業思乃暢無戒可違。二雖受五眾戒。而為重病癲狂癡亂。痛惱所纏。雖作前事。並無有過。若心了知是比丘者。隨前所犯。三期心當境。非謂對境之時。或有迷謬境有錯誤。或無記余緣。或睡眠不覺。並不正犯。若先作方便。后隨心三性並結。十誦伽論。若先作殺母方便已自眠時。母死是無記心得逆及重。阿羅漢無記犯戒。若睡覺即悔過。凡夫須準。智論阿羅漢不為夢眠。但為四大故少時息耳。四無命難。謂為怨賊非人惡獸斷命緣者。得犯前戒。若是性戒一向不開。豈得殺他誑他而自活命。唯淫一戒。開與境合。三時無染。以不損境。余則唯制。文云。我為諸弟子結戒已。寧死不犯。若論遮戒。
【現代漢語翻譯】 現代漢語譯本 方便。何者後方便。謂所造事暢決稱懷。發喜前心。未思悔改復結其罪。通得吉羅（罪過）。三具緣成犯者。先明成犯意。業不自成。成假修造諸緣和具方結罪福。必片乖阻擁結方便。故律中犯相併托因緣。為罪居六聚懺法又別。不同化教但論成業。結犯已外無論違制。今依諸戒通別二緣。別具犯相。已如前隨戒釋訖。有人通立五緣。用解諸戒者。非無此義。後進未知。今立通緣遍該六聚。七種不同。一是五眾出家人。簡餘十三難等受戒不得。無罪可作。或是五眾而造境未果。或自命終。或為他殺。或捨本戒。邪見二形生等。並非五眾。業思乃暢無戒可違。二雖受五眾戒。而為重病癲狂癡亂。痛惱所纏。雖作前事。並無有過。若心了知是比丘者，隨前所犯。三期心當境。非謂對境之時。或有迷謬境有錯誤。或無記余緣。或睡眠不覺。並不正犯。若先作方便。后隨心三性並結。十誦伽論。若先作殺母方便已自眠時。母死是無記心得逆及重。阿羅漢無記犯戒。若睡覺即悔過。凡夫須準。智論阿羅漢不為夢眠。但為四大故少時息耳。四無命難。謂為怨賊非人惡獸斷命緣者。得犯前戒。若是性戒一向不開。豈得殺他誑他而自活命。唯淫一戒。開與境合。三時無染。以不損境。余則唯制。文云。『我為諸弟子結戒已。寧死不犯』。若論遮戒。
【English Translation】 English version Expedient. What is subsequent expedient? It refers to the matter created being smooth and satisfying, generating joy in the mind beforehand, without thinking of repentance, thus incurring the offense. It generally results in kilas (defilements/faults). For those who commit offenses when three conditions are met, it is first necessary to understand the intention behind committing the offense. Karma does not arise on its own; it is formed by the aggregation of various conditions that are cultivated and created, leading to the accumulation of merit or demerit. Any slight hindrance or obstruction will impede the expedient. Therefore, the characteristics of offenses in the Vinaya are all based on conditions. The offenses are categorized into six groups, and the methods of repentance are also different. This differs from the teaching that only discusses the completion of karma. Apart from the actual commission of the offense, violations of regulations are not considered. Now, based on the general and specific conditions of the precepts, the specific characteristics of offenses have already been explained according to each precept as before. Some people generally establish five conditions to explain the precepts, which is not without meaning, but later learners may not know. Now, we establish general conditions that encompass all six groups, with seven differences. First, it must be one of the five groups of ordained individuals. Those with the thirteen difficulties and others who cannot receive the precepts are excluded, as they cannot commit offenses. Or, they may be one of the five groups, but the act has not been completed, or they die, or are killed by others, or renounce their precepts, or have wrong views, or are hermaphrodites, etc., and are not one of the five groups. Even if their thoughts are clear, there are no precepts to violate. Second, even if they have received the precepts of the five groups, if they are afflicted by severe illness, madness, insanity, or pain, they are not at fault even if they commit the aforementioned actions. If they are aware that they are bhikshus (monks), they are subject to the offenses they commit. Third, the intention must be directed towards the object. It does not refer to the time when the object is present. There may be confusion, errors in the object, or unintentional circumstances, or sleep without awareness, which are not considered proper offenses. If one first engages in expedient actions, then all three natures of the mind are bound. According to the Ten Recitations Vinaya, if one first engages in expedient actions to kill one's mother and then falls asleep, and the mother dies, it is an unintentional act that incurs the offense of parricide and is considered a grave offense. An arhat (enlightened being) unintentionally violates the precepts. If one repents immediately upon waking up, ordinary people should follow this standard. According to the Great Treatise, arhats do not sleep due to dreams but rest briefly due to the four elements. Fourth, there must be no threat to life. If one is threatened with death by enemies, thieves, non-human beings, or evil beasts, one may violate the preceding precepts. However, if it is a fundamental precept, it is never allowed. How can one kill or deceive others to save one's own life? Only the precept against sexual misconduct is allowed when it involves contact with the object and there is no defilement at any of the three times, as it does not harm the object. The rest are only restricted. The text says, 『I have established the precepts for my disciples; I would rather die than violate them.』 As for prohibitive precepts.
有開不開。道力既成。至死不毀。如草系海板等例(出大莊嚴論)。余志弱者。命梵二難開下三篇。以上二篇是梵行本故。五無梵行難。謂若有童女寡婦伏藏。水陸多細蟲同住多惡伴。如此之事並是犯緣。文云。若在此住。必為我凈行作留難。佛言。即以此事去。準此以言。對下三篇體是威儀。不開性戒。就遮戒中。或是遮惡。或是事輕。或以輕遮重。若不開者。反上可知。毗尼母云。犯罪有三。一緣二制三重製。一緩一急三處決斷。是名律師。六稱本境。謂非道作道想。無主物有主想。非人人想。如是各非本期。為異境來差罪住方便也。七進趣正果。若住即成方便。相有四分。一由法隔故為方便。一切諸諫戒。初白竟舍。遂諫故止不成果用。二懈怠息。欲造前事緣壞離阻。或復強盛不可侵陵。停廢本心。三好心息。謂將造過。忽憶受體。恐污愿求。對治防遏。令惡不續故也。四心疑故息。不同想心。以至果故。今此疑者。起心當人。疑是非人。疑心不決。恐殺非人遂即停止故也。上所列諸通緣。又隨戒中取別緣。兩明二犯。得知因果輕重犯不犯相。方得入懺法。不須通漫。悔罪不出。四境想不同五門。一須制意。二泛明境界。三有無。四定互多少。五解輕重。言制意者。若不制境想則犯罪。浟漫輕重不分。有無莫顯
【現代漢語翻譯】 現代漢語譯本 有開不開。道力既成，至死不毀，如草系海板等例（出自《大莊嚴論》）。其餘意志薄弱者，命令梵天和帝釋天難以開啟下三篇（戒律）。以上二篇是梵行根本的緣故。五種無梵行之難，是指如果有童女、寡婦、伏藏（埋藏的財物），水陸兩棲多細小蟲子同住，多惡劣伴侶。如此之事都是犯戒的因緣。經文說：『如果住在這裡，必定會為我的清凈修行設定障礙。』佛說：『立即離開這些地方。』依照此話來說，對於下三篇戒律，其本質是威儀，不開許性戒。就在遮戒中，或是遮止惡行，或是事情輕微，或是用輕微的戒律遮止嚴重的罪行。如果不開許，反過來想就可以知道。 《毗尼母經》說：『犯罪有三種，一是因緣，二是制度，三是重製度。一是緩和，一是緊急，三是處決斷。』這叫做律師。六種稱合本境的情況，是指非道想成道，無主物想成有主物，非人想成人。像這樣各自不是本來的期望，因為不同的境界而產生罪過，停留在方便階段。 七種進趣正果的情況，如果停留在方便階段就成就了。相有四種：一是由於法的阻隔而成為方便，一切諸諫戒，初次稟白完畢就捨棄，於是勸諫而停止，不能成就果用。二是懈怠停止，想要造作之前的事情，因緣破壞、離散阻礙，或者強大到不可侵犯，停止了本來的心意。三是好心停止，將要造作罪過，忽然憶起所受的戒體，恐怕污染了願求，用對治的方法防止遏制，使惡行不再繼續。四是內心疑惑而停止，不同於想心，以至於達到結果。現在這種疑惑，是生起心念時，懷疑對方是人還是非人，疑心不決，恐怕殺死非人於是就停止了。上面所列舉的各種共通的因緣，又隨著戒律中選取不同的因緣，兩方面說明兩種犯戒的情況，得知因果的輕重、犯與不犯的相狀，才能進入懺悔法，不需要籠統地懺悔，罪過不能消除。 四種境界的想像不同於五門。一是必須制止意念，二是廣泛說明境界，三是有無，四是確定互相的多少，五是解釋輕重。說到制止意念，如果不制止境界的想像就會犯罪，籠統地對待，輕重不分，有無不明顯。
【English Translation】 English version Whether to open or not. Once the power of the Way is established, it will not be destroyed until death, like the example of tying grass to a plank at sea (from the Mahā Alaṃkāra Sūtra). Those with weak will are ordered by Brahma (the creator god) and Indra (the king of gods) to have difficulty opening the lower three sections (of the Vinaya). The above two sections are the root of Brahmacarya (pure conduct). The five difficulties of non-Brahmacarya refer to situations where there are young girls, widows, hidden treasures (buried wealth), many small insects living together in water and on land, and many evil companions. Such things are all causes for breaking the precepts. The text says: 'If one lives in such places, it will surely create obstacles for my pure practice.' The Buddha said: 'Leave these places immediately.' According to this, for the lower three sections of the precepts, their essence is decorum, and the fundamental precepts are not opened. Within the prohibitive precepts, it is either to prohibit evil deeds, or the matter is minor, or a minor precept is used to prohibit a serious offense. If it is not opened, the opposite can be known. The Vinaya-matrika says: 'There are three types of offenses: first, the cause; second, the rule; and third, the heavy rule. First, leniency; second, urgency; and third, decisive judgment.' This is called a lawyer. The six situations that match the original state refer to thinking of non-path as the path, thinking of ownerless objects as owned, and thinking of non-humans as humans. Like this, each is not the original expectation, and because of different states, offenses arise, remaining in the stage of expediency. The seven situations of progressing towards the right fruit, if one remains in the stage of expediency, it is accomplished. There are four aspects: first, it becomes expedient due to the obstruction of the Dharma; all admonishing precepts, after the initial report is completed, are abandoned, so admonishing stops and the fruit is not achieved. Second, laziness stops; wanting to create the previous matter, the conditions are destroyed, scattered, and obstructed, or it is so strong that it cannot be violated, stopping the original intention. Third, good intentions stop; about to create a fault, suddenly remembering the precepts received, fearing to pollute the vows, using countermeasures to prevent and suppress, so that evil deeds do not continue. Fourth, the mind stops due to doubt, different from the thinking mind, to the point of reaching the result. Now this doubt is when the thought arises, doubting whether the other person is human or non-human, the doubt is unresolved, fearing to kill a non-human, so it stops. The various common conditions listed above, and also selecting different conditions from the precepts, explaining the two types of offenses in two aspects, knowing the weight of cause and effect, the state of committing or not committing, can enter the repentance method, without needing to repent generally, the offenses cannot be eliminated. The imagination of the four states is different from the five gates. First, it is necessary to restrain the intention; second, to broadly explain the state; third, existence or non-existence; fourth, to determine the mutual amount; and fifth, to explain the weight. Speaking of restraining the intention, if the imagination of the state is not restrained, offenses will be committed, treating it generally, without distinguishing between weight, existence or non-existence is not clear.
故。諸戒末。佛並具張。縱有缺文。但多是略耳。二明犯境。位階且五。一內報二外事三約法四對時五約罪。言內報者。謂人天非畜。若四境齊犯。謂如初戒。或各升降如盜殺等。又就人中道俗分別。俗者。如販賣食家有寶等。道者。如謗覆說打搏疑藏等。通道俗者。如二宿淫觸二粗語等。然于道中內外外局衣食。內如毀兩。又內中通大小。大如謗奪。小謂減年。又具中形報。隨順之提局是比丘。同路乘船作衣贊食。事專尼眾。如謗覆說義該兩眾。余通可知。又形報中。色心分別。如淫唯色。死屍犯故。文言道道想。此通四趣。漏失同然。境仍是寬。自有約心為境。如觀許等想染心衣食。大略須知。更不具分。二外事中。如掘地草木不受殘宿勸足酒等。亦可長衣缽類。通內外者。如盜奪蟲水等。三法者有四。一自所稱作媒粗語。二妄毀呰等。二他所作法處分諸諫等。三是治法。謂隨舉等。四法相道理。謂十八法等。四約時者。如日暮非時夏歲二三宿殘宿內宿明相決了等。第五約罪者。覆說之類等。三門有無者。約僧律本。合二十六戒中有。餘者略無。謂初四戒二篇六戒三十中一戒九十中十五戒。對有三十五。謂二房含七。盜媒粗壞生。各有二重故也。尼中非無。且削略之。已如初述。次言無者。通對前五。一內報無者
【現代漢語翻譯】 現代漢語譯本： 因此，對於諸戒的結尾，佛陀都詳細地闡述。即使有遺漏的文字，也大多是省略而已。第二是關於觸犯戒律的境（對像）。位階大致分為五種：一是內報，二是外事，三是約法，四是對時，五是約罪。 所謂『內報』，指的是人和天，而非畜生。如果四種境同時觸犯，比如初戒（殺戒），或者各有升降，比如盜戒和殺戒等。又在人中區分道俗。對於俗人，比如販賣食物、家有寶物等。對於出家人，比如誹謗、覆藏、說粗惡語、打鬥、藏匿疑惑等。道俗共通的，比如二宿淫觸、二粗語等。然而在出家人中，內外又區分衣食。內如毀兩（毀壞兩種衣）。又內中又分大小。大如誹謗、奪取（戒臘），小如減年（減少戒臘）。又有具足戒中的形報，隨順之提侷限於比丘。同路乘船、製作衣服、讚歎食物，這些事情專門針對比丘尼。比如誹謗、覆藏，其意義涵蓋兩眾。其餘的可以類推得知。又形報中，區分色和心。比如淫戒只涉及色，因為對死屍也會犯戒。經文中說『道道想』，這通於四趣（地獄、餓鬼、畜生、人）。漏失也是一樣。境仍然是寬泛的。也有以心為境的，比如觀想、允許等，以及對染心的衣食。大致需要知道這些，不再詳細區分。 第二是『外事』中，比如挖掘土地、草木，不接受殘食、留宿，勸人飲酒等。也可以包括長衣、缽盂等。通於內外的，比如盜取、奪取蟲、水等。 第三是『法』，有四種。一是自己所說的作媒、粗惡語。二是妄語、譭謗等。二是他人所作的法，處分諸諫等。三是治法，比如隨舉等。四是法相道理，比如十八法等。 第四是『約時』，比如日暮非時、夏歲二三宿、殘宿、內宿、明相決了等。 第五是『約罪』，覆說之類等。 第三是『三門有無』。根據僧律本，共有二十六戒中有（三門）。其餘的略無。即初四戒、二篇六戒、三十中一戒、九十中十五戒。相對有三十五，即二房包含七，盜、媒、粗、壞、生，各有二重的緣故。比丘尼中並非沒有，只是有所削減省略，已經如前面所述。 其次說『無』，是通對前面的五種。一是內報無者。
【English Translation】 English version: Therefore, regarding the end of each precept, the Buddha has explained them in detail. Even if there are omissions in the text, they are mostly abbreviations. Second is about the 'object' (境, jing) of violating the precepts. The levels are roughly divided into five types: first, 'internal retribution' (內報, neibao); second, 'external matters' (外事, waishi); third, 'regarding the law' (約法, yuefa); fourth, 'regarding time' (對時, duishi); and fifth, 'regarding the offense' (約罪, yuezui). What is meant by 'internal retribution' is humans and devas (天, tian), not animals. If four objects are violated simultaneously, such as the first precept (killing), or each rises and falls, such as stealing and killing, etc. Also, distinguish between lay and monastic people among humans. For lay people, such as selling food, having treasures at home, etc. For monastics, such as slandering, concealing, speaking harsh words, fighting, hiding doubts, etc. Common to both lay and monastic people are two-night sexual contact, two harsh words, etc. However, among monastics, internal and external are distinguished by clothing and food. Internal, such as destroying two (types of robes). Also, internal is divided into large and small. Large, such as slander and deprivation (of seniority); small, such as reducing years (of seniority). There are also physical retributions in the complete precepts, and the sui shun zhi ti (隨順之提) is limited to bhikkhus (比丘, male monastic). Traveling on the same boat, making clothes, praising food, these matters are specifically for bhikkhunis (比丘尼, female monastic). For example, slander and concealment, their meaning covers both communities. The rest can be inferred. Also, in physical retribution, distinguish between form and mind. For example, the precept against sexual misconduct only involves form, because it is violated even with a corpse. The text says '道道想' (dao dao xiang), which applies to the four destinies (地獄, diyu, hell; 餓鬼, egui, hungry ghost; 畜生, chusheng, animal; 人, ren, human). Loss is the same. The object is still broad. There are also those who take the mind as the object, such as contemplation, permission, etc., as well as clothing and food for the defiled mind. It is necessary to know these roughly, and no longer distinguish in detail. Second, in 'external matters', such as digging the ground, plants, not accepting leftover food, staying overnight, encouraging people to drink alcohol, etc. It can also include long robes, alms bowls, etc. Common to internal and external are stealing, taking insects, water, etc. Third, 'law' (法, fa) has four types. First, one's own matchmaking, harsh words. Second, false words, slander, etc. Second, the laws made by others, such as disposing of admonitions, etc. Third, the methods of governance, such as sui ju (隨舉), etc. Fourth, the principles of dharma characteristics, such as the eighteen dharmas, etc. Fourth, 'regarding time', such as evening out of time, summer two or three nights, leftover nights, internal nights, clear signs of dawn, etc. Fifth, 'regarding the offense', such as concealing speech, etc. Third is 'existence or non-existence of the three doors' (三門有無, sanmen youwu). According to the monastic law text, there are (three doors) in twenty-six precepts. The rest are slightly absent. That is, the first four precepts, six precepts in the second chapter, one precept in the thirty, fifteen precepts in the ninety. Relatively, there are thirty-five, that is, the two rooms contain seven, stealing, matchmaking, coarse, broken, birth, each has two reasons. It is not that there are none among bhikkhunis, but they have been reduced and omitted, as mentioned earlier. Next, saying 'none' is in general opposition to the previous five. First, those without internal retribution.
。或是理無。如漏失戒。觸緣斯犯。何須境想以階犯位。或可略無以道想。若疑但得蘭罪。故條部律云。非道想不疑殘。故知是略。二定略無。知謗奪兩舌毀呰嫌罵等。局此境犯。應有境想。文無者。略二外事。略無如屏露二敷露然藏衣等。三法中理無。以無所對法故。如殺盜等。言略無者。如大小二妄及諫隨舉等。如僧祇。二隨咸有境想。故爾媒粗等反此。故有法想。亦可觀作觀想諫作諫想。非法等。並是理有略無也。時者如洗浴二入聚落。亦是略無罪略。無者如尼覆戒。余戒理無。以不對罪故。第四多少者。境想之法。或四或五。恐人未練。且依殺戒立相列之。初句人作人想(心境相當)。二人非人疑(境定心疑)。三人非人想(境定心差)。四非人人想(境差心定)。五非人人疑(境差心轉雙闕二緣)。五句如此。所以多少者。但由第三人非人想。此一不定故。或四或五。所以爾者。昔解。若輕重相對定有第三。故即成五。如淫戒。轉想及迷並得夷蘭。若殺妄摩觸二粗語等。轉想蘭吉。本迷亦吉。故須第三以成五階。若犯不犯二境相對不處分盜等是也。盜戒即四(有主無主想故)。不處分具五(不處分處分想)。五謂轉想有前心蘭故。四約本迷。二境全無罪故。以此義五。若犯不犯。或四或五。又解。重輕之中
【現代漢語翻譯】 現代漢語譯本：或者說，是『理無』（根本不可能存在想的情況）。例如，像漏失戒（因為疏忽而違反戒律）的情況，只要觸及因緣就會構成違犯，何須通過對境的想像來達到違犯的程度？或者可以理解為『略無』（可以省略想的情況）。如果心存疑惑，則只構成蘭罪（一種較輕的罪過）。所以《部律》中說：『非道想不疑殘』（如果不是以性行為的想法，就不會因為疑惑而犯下殘罪，一種較重的罪過）。由此可知，這裡是『略無』。兩種情況屬於『定略無』（必定可以省略想的情況）：一是誹謗、挑撥離間、詆譭、責罵等，這些行為只侷限於特定的對象才會構成違犯，應該存在對境的想像，但經文中沒有提及，是因為省略了這兩種外在因素。二是『略無』，例如屏處、露處兩種情況下，敷具的鋪設，以及隱藏衣物等。三種情況屬於『法中理無』（在法的層面根本不可能存在想的情況），因為沒有相對的法存在，例如殺生、偷盜等。所說的『略無』，例如大妄語、小妄語，以及諫舉、隨舉等。如《僧祇律》所說，隨舉等情況都必須有對境的想像。因此，像媒合男女、粗惡語等情況則與此相反，所以存在法想（對法的想像）。也可以理解為，觀察時要有觀察的想法，勸諫時要有勸諫的想法，對於非法等情況，都屬於『理有略無』（理論上存在，但可以省略）。時間方面，例如洗浴、兩次進入村落等，也屬於『略無罪略』（可以省略罪行的考量）。『無』的情況，例如比丘尼覆藏戒律，其他戒律則屬於『理無』，因為沒有相對的罪行存在。 第四，關於『多少』的問題。對境和想像之法，有時是四種，有時是五種。恐怕人們還不熟悉，所以先依據殺戒來列舉各種情況。第一句：人作人想（心境相當）。第二句：人非人疑（對象是人，但懷疑是非人，境確定，心懷疑）。第三句：人非人想（對象是人，但想成非人，境確定，心錯誤）。第四句：非人人想（對象是非人，但想成人，境錯誤，心確定）。第五句：非人人疑（對象是非人，但懷疑是人，境錯誤，心也猶豫，雙重缺失因緣）。五句的情況就是這樣。之所以有『多少』的差別，是因為第三句『人非人想』，這一種情況不確定。之所以不確定，是因為以前的解釋是，如果輕罪和重罪相對，就一定有第三種情況，所以就構成五種。例如淫戒，轉想和迷想都可能構成夷蘭罪（較重的罪過）。如果殺生、妄語、摩觸、兩種粗惡語等情況，轉想則構成蘭吉罪（較輕的罪過），本來的迷想也構成吉罪。所以需要第三種情況來構成五種情況的階梯。如果是不犯和犯戒兩種情況相對，不處分盜等情況就是這樣。盜戒只有四種情況（有主想和無主想）。不處分的情況則有五種（不處分想和處分想）。五種情況指的是轉想，因為有之前的想法，所以構成蘭罪。四種情況指的是本來的迷想。兩種對像完全不存在，所以沒有罪。因此，從這個意義上來說，有五種情況。如果是不犯和犯戒兩種情況，則可能是四種或五種。另一種解釋是，在重罪和輕罪之中。
【English Translation】 English version: Or, it is '理無' (lǐ wú, fundamentally impossible to have an intention). For example, in the case of losing a precept (violating a precept due to negligence), the violation is constituted as soon as the conditions are met. Why is it necessary to reach the level of violation through the imagination of the object? Or it can be understood as '略無' (lüè wú, the intention can be omitted). If there is doubt in the mind, it only constitutes a Lan offense (a lighter offense). Therefore, the 'Vinaya-mātṛka' says: '非道想不疑殘' (fēi dào xiǎng bù yí cán, if it is not with the intention of sexual intercourse, one will not commit a Sanghavasesa offense, a heavier offense, due to doubt). From this, it can be known that this is '略無'. Two situations belong to '定略無' (dìng lüè wú, the intention can definitely be omitted): one is slander, sowing discord, defamation, scolding, etc. These behaviors only constitute a violation when limited to a specific object. There should be imagination of the object, but it is not mentioned in the text because these two external factors are omitted. The second is '略無', such as in the two situations of secluded places and open places, the laying of the seat, and the hiding of clothes, etc. Three situations belong to '法中理無' (fǎ zhōng lǐ wú, fundamentally impossible to have an intention in terms of the Dharma), because there is no relative Dharma to exist, such as killing, stealing, etc. The so-called '略無' is like major lies, minor lies, and admonishment, following admonishment, etc. As the 'Saṃghika-vinaya' says, in situations such as following admonishment, there must be imagination of the object. Therefore, situations such as matchmaking, coarse language, etc., are the opposite of this, so there is Dharma-intention (imagination of the Dharma). It can also be understood that there should be the intention of observation when observing, and the intention of admonishment when admonishing. For illegal situations, they all belong to '理有略無' (lǐ yǒu lüè wú, theoretically exists, but can be omitted). In terms of time, such as bathing, entering the village twice, etc., it also belongs to '略無罪略' (lüè wú zuì lüè, the consideration of the offense can be omitted). The situation of '無' (wú, non-existence) is like a Bhikkhuni concealing the precepts. Other precepts belong to '理無', because there is no relative offense. Fourth, regarding the question of 'quantity'. The Dharma of object and intention is sometimes four types and sometimes five types. Fearing that people are not yet familiar with it, let's first list the various situations based on the precept of killing. The first sentence: thinking of a person as a person (mind and object correspond). The second sentence: thinking of a person as a non-human with doubt (the object is a person, but there is doubt whether it is a non-human, the object is certain, the mind is doubtful). The third sentence: thinking of a person as a non-human (the object is a person, but thinking of it as a non-human, the object is certain, the mind is wrong). The fourth sentence: thinking of a non-human as a person (the object is a non-human, but thinking of it as a person, the object is wrong, the mind is certain). The fifth sentence: thinking of a non-human as a person with doubt (the object is a non-human, but doubting that it is a person, the object is wrong, and the mind is also hesitant, a double lack of conditions). The situation of the five sentences is like this. The reason why there is a difference in 'quantity' is because of the third sentence, 'thinking of a person as a non-human', this situation is uncertain. The reason why it is uncertain is because the previous explanation was that if a minor offense and a major offense are relative, there must be a third situation, so it constitutes five situations. For example, the precept of sexual intercourse, turning the intention and delusion can both constitute a Sanghavasesa offense (a heavier offense). If it is a situation of killing, lying, touching, two kinds of coarse language, etc., turning the intention constitutes a Lan-jì offense (a lighter offense), and the original delusion also constitutes a Jì offense. Therefore, a third situation is needed to form the ladder of five situations. If it is a situation where not committing an offense and committing an offense are relative, the situation of not disposing of theft is like this. The precept of stealing only has four situations (thinking of it as having an owner and thinking of it as not having an owner). The situation of not disposing has five situations (thinking of not disposing and thinking of disposing). The five situations refer to turning the intention, because there is a previous intention, so it constitutes a Lan offense. The four situations refer to the original delusion. The two objects do not exist at all, so there is no offense. Therefore, from this meaning, there are five situations. If it is a situation of not committing an offense and committing an offense, it may be four or five. Another explanation is that among major and minor offenses.
。位有三種。若轉想定五。迷或四五。云何或四五者。如對二趣犯境起迷。由有吉羅故。為斯具五。想對無情一切無犯。是以但四。如似覆說。類前亦爾。若對下三。輕重應五。然落開通。此是全謂非罪。而覆說者無犯故。然是本迷。或四或五。若準此義。犯不犯位亦有三別。如上重輕。應本定五。進就不犯故。即成或四五者。今犯不犯如盜戒中。本是或四五。今退就犯中。對非畜二物作。想轉迷俱五。亦成三位。此即二對理齊。文中綺說。謂殺妄觸等。就輕重以辨。盜約犯不犯以說。故殺五盜四也。又且此謂。犯中有輕重者如前所論。若掘地不處分非時勸足等犯中。無輕重義者。但有或四五。余準可知。又覆上來如此釋者。通約本異二境論之。故言定五或四五句。若唯據本境犯之有無者。一切境想四即齊四。謂本迷故五即俱五。謂轉想故。但文中互說。用斯犯等。皆據本境本想。若異境後心。律並不結其罪(如非人疑想。偷蘭者是本想蘭也。後作非人疑想之時。但得吉羅。具足五緣。殺非人蘭。今作人想亦吉羅也)。故約略銓敘境想之義。可對諸戒類明持犯。五次釋其文。五階之位如前所列。以犯不孤起托境關心。以成其業。但以境有優劣是非心有濃淡錯誤。或心境相應。犯齊一品而業有輕重。八品未均。或心不當
境(人非人想疑非時時惡疑)。或境不稱心(非人人想無主主想)。境犯心不犯(地非地想)。心犯境不犯(非地地想)。有斯差降境想明須業位。既定四句之中輕重。亦須分判五位。于上五階。一具四闕。初句心境相當。通犯究竟。二人疑及第五非人疑。前疑重。以本緣人心不捨。臨殺有半緣人心故。后疑輕。雖半心未舍。殺時境非本期故。三人非人想。四非人人想。前想重。結本方便。心境相當。后想輕。以殺時單有本心無本境故。又更重明。本境中疑重想輕。以心境相稱故重。單境無心故輕。后異境中。想重疑輕。以生人想。與方便不異故重。輕者雙闕二緣故也。非人闕緣境。疑心闕本期。故分斯兩位。結罪屬本心。且解如此。五雜料簡中。但以持犯該通。非可一法包舉。故引諸門博練。亦可粗知持歸。此門所明既廣。不可具羅。試列眾名。任自陶鑄。或約克漫。或約錯誤。或隨自他。或分身口。教人自成兩業各分。多人通使緣別業同。如斯諸例。未得陳之。鈔者意在易識即行。前論難知。希用故且刪約。
懺六聚法篇第十六
夫結成罪種。理須懺除。則形清心凈。應同僧法。故薩婆多雲。無有一法疾於心者。不可以暫惡便永棄之。故須懺悔。涅槃亦云。如我訶責毀禁之人。令彼自責護持禁戒。說
【現代漢語翻譯】 現代漢語譯本：境界（人非人想，懷疑是非之時，時時產生惡的懷疑）。或者境界不稱心（非人人想，無主主想）。境界冒犯了心，心沒有冒犯境界（地非地想）。心冒犯了境界，境界沒有冒犯心（非地地想）。有這樣的差別，要降低境界的妄想，必須根據業位來判斷。既然已經確定了四句中的輕重，也必須分辨五位。在上面的五個階段中，各有具備和欠缺。第一句心境相當，通通冒犯，直到究竟。第二人懷疑以及第五非人懷疑，前者的懷疑更重，因為根本在於人心不捨。臨殺時有半緣人心，所以後者的懷疑較輕。雖然半心未舍，但殺時境界並非原本期望的。第三人是非人想，第四是非人人想，前者的妄想更重，因為是結本方便，心境相當。後者的妄想較輕，因為殺時只有本心而沒有本境。又更進一步說明，在本境中，懷疑重於妄想，因為心境相稱所以重。單獨的境界沒有心所以輕。在後面的異境中，妄想重於懷疑，因為產生人想，與方便沒有區別所以重。輕的情況是雙雙欠缺二緣。非人欠缺緣境，懷疑心欠缺本期，所以區分這兩個位置。結罪歸屬於本心，且這樣解釋。五雜料簡中，只是用持犯來概括貫通，不可以一種方法來包舉。所以引用各種門類來廣泛練習，也可以粗略知道持歸。這個門類所闡明的非常廣泛，不可以全部羅列。嘗試列出各種名稱，任憑自己陶冶。或者約束克制，或者約束錯誤，或者隨順自己或他人，或者區分身口。教人自己成就兩種行業，各自區分。多人共同使用，因緣不同，行業相同。像這樣的各種例子，沒有辦法一一陳述。抄寫者的意思是容易識別就行動。前面論述難以理解，希望使用所以暫時刪除簡化。
懺六聚法篇第十六
要結成罪的種子，理應懺悔消除，那麼形體清凈，心也清凈，應該與僧法相同。所以《薩婆多論》說，沒有一種法比心更快。不可以因為暫時的惡就永遠拋棄它。所以必須懺悔。《涅槃經》也說，像我呵責毀犯禁戒的人，讓他們自己責備自己，護持禁戒，宣說。
【English Translation】 English version: The realm (thinking of humans as non-humans, doubting right and wrong, constantly generating evil doubts). Or the realm is not satisfactory (thinking of non-humans as humans, having no master-master thought). The realm offends the mind, but the mind does not offend the realm (thinking of earth as non-earth). The mind offends the realm, but the realm does not offend the mind (thinking of non-earth as earth). There are such differences, and to reduce the delusion of the realm, one must judge according to the position of karma. Now that the severity of the four sentences has been determined, the five positions must also be distinguished. In the above five stages, each has completeness and deficiency. The first sentence, mind and realm correspond, all offend, until the end. The second person doubts, and the fifth person doubts non-humans. The former's doubt is heavier, because the root lies in the mind not abandoning. At the time of killing, there is half-cause human mind, so the latter's doubt is lighter. Although half the mind has not been abandoned, the realm at the time of killing is not what was originally expected. The third person thinks of non-humans, and the fourth person thinks of non-humans as humans. The former's delusion is heavier, because it is the conclusion of the original expedient, mind and realm corresponding. The latter's delusion is lighter, because at the time of killing, there is only the original mind and no original realm. Furthermore, it is further explained that in the original realm, doubt is heavier than delusion, because the mind and realm correspond, so it is heavier. The single realm has no mind, so it is lighter. In the later different realm, delusion is heavier than doubt, because the thought of producing humans is no different from the expedient, so it is heavier. The lighter situation is that both are lacking two conditions. Non-humans lack the condition of the realm, and the doubting mind lacks the original expectation, so these two positions are distinguished. Concluding the offense belongs to the original mind, and that is how it is explained. In the five miscellaneous selections, only holding and violating are used to encompass and connect, and it is not possible to encompass everything with one method. Therefore, various categories are cited for extensive practice, and one can also roughly know where to return to. What this category elucidates is very extensive, and it is not possible to list everything. Try to list various names, and let yourself cultivate them. Or restrain and control, or restrain mistakes, or follow oneself or others, or distinguish between body and mouth. Teach people to achieve two kinds of karma themselves, each distinguished. Many people use it together, the causes and conditions are different, and the karma is the same. Such various examples cannot be stated one by one. The copier's intention is to act when it is easy to identify. The previous discussion is difficult to understand, and I hope to use it, so I will temporarily delete and simplify it.
Chapter Sixteen on Repenting of the Six Aggregates of Dharma
To form the seeds of sin, one should repent and eliminate them, then the form will be pure, and the mind will also be pure, and it should be the same as the Sangha Dharma. Therefore, the Sarvastivada says that there is no Dharma faster than the mind. One cannot abandon it forever because of temporary evil. Therefore, one must repent. The Nirvana Sutra also says that like I scold those who violate the precepts, let them blame themselves and uphold the precepts, and proclaim.
三惡道。為修善故。然遂古之師。並施悔法增減隱顯。臆課者多。照教無文撿行違律。故佛言。有犯不能悔。又不能如法懺。是為愚人。聖教極明。但不信受。今欲定其綱位。格其心境。使是非鏡其耳目。得失明其能所者。則何患妄業不除妄心無托。則為聖嘆矣。故文云。有二種智。一者有犯能見。二見罪能如法懺也。今懺悔之法。大略有二。初則理懺。二則事懺。此之二懺通道含俗。若論律懺唯局道眾。由犯托受生污本須凈。還依初受次第治之。篇聚立儀悔法準此。並如后列。若據通懺。理事二別。理據智利觀彼罪性。由妄覆心便結妄業。還須識妄本性無生。唸唸分心業隨迷遣。若論事懺屬彼愚鈍。由未見理。我倒常行妄業。翳心隨境纏附。動必起行。行纏三有。為說真觀心昏智迷。止得嚴凈道場。稱歎虔仰。或因禮拜。或假誦持旋繞。竭誠心緣勝境。則業有輕重。定不定別。或有轉報。或有輕受。並如佛名方等諸經所明。言理懺者。既在智人。則多方便隨所施。為恒觀無性。以無性故。妄我無托。事非我生。罪福無主。分見分思。分除分滅。如人醒覺則不眠醉。然理大要不出三種。一者諸法性空無我。此理照心名為小乘。二者諸法本相是空。唯情妄見。此理照用屬小菩薩。三者諸法外塵本無。實唯有識。此理深妙
【現代漢語翻譯】 三惡道（three evil realms）。爲了修行善業的緣故。然而，自古以來的老師們，在施行懺悔之法時，或增或減，或隱或顯，隨意揣測的情況很多。他們不按照佛教經典來指導，檢查行為也違背戒律。所以佛說：『有了過錯不能懺悔，又不能如法懺悔，這就是愚人。』聖人的教誨非常明白，只是人們不相信接受。現在想要確定懺悔的綱領和地位，規範人們的心境，使是非像鏡子一樣照亮人們的耳目，得失明白人們的能力和侷限，那麼還擔心虛妄的業障不能消除，虛妄的心沒有寄託嗎？那就真是聖人的嘆息了。所以經文說：『有兩種智慧，一是有了過錯能夠看見，二是看見罪過能夠如法懺悔。』現在懺悔的方法，大致有兩種：一是理懺，二是事懺。這兩種懺悔方法，既適用於出家人，也適用於在家人。如果說律懺，則只侷限於出家眾。因為犯戒后依託受戒而生，污染了原本清凈的本性，必須按照最初受戒的次第來治理。篇聚（sections of the Vinaya）設立儀式，懺悔之法以此為準。這些都將在後面列出。如果根據通懺，則有理懺和事懺兩種區別。理懺是根據智慧來觀察罪過的本性，因為虛妄覆蓋了真心，所以結成了虛妄的業。還需要認識到虛妄的本性是無生的，唸唸之間分辨真心，業障隨著迷惑而消除。如果說事懺，則屬於那些愚鈍的人，因為沒有見到真理，我執顛倒常常發生，虛妄的業障矇蔽了真心，隨著外境而纏繞依附，一舉一動都必然產生行為，行為纏繞在三有（three realms of existence）之中。為他們宣說真正的觀想，但他們心昏智迷，只能通過嚴整清凈的道場，稱讚虔誠地仰慕，或者通過禮拜，或者憑藉誦經持咒和旋繞，竭盡誠心地緣念殊勝的境界，那麼業障就會有輕重，有定業和不定業的區別，或者有轉報，或者有減輕受報。這些都如《佛名經》、《方等經》等經典所說明的。說到理懺，既然是對於有智慧的人，那麼就可以根據情況施用多種方便，經常觀照諸法無自性。因為無自性，所以虛妄的『我』沒有依託，事情不是由『我』而生，罪過和福報沒有主人，分別見惑和思惑，分別消除和滅除。就像人醒來就不會再做夢一樣。然而理懺的大要不出三種：一是諸法性空無我，這個道理照亮內心，稱為小乘；二是諸法本相是空，只是情識虛妄地看見，這個道理照亮作用，屬於小菩薩；三是諸法外在的塵境本來沒有，實際上只有識，這個道理深奧微妙。 現代漢語譯本：三惡道（Three Evil Realms）。爲了修行善業的緣故。然而，自古以來的老師們，在施行懺悔之法時，或增或減，或隱或顯，隨意揣測的情況很多。他們不按照佛教經典來指導，檢查行為也違背戒律。所以佛說：『有了過錯不能懺悔，又不能如法懺悔，這就是愚人。』聖人的教誨非常明白，只是人們不相信接受。現在想要確定懺悔的綱領和地位，規範人們的心境，使是非像鏡子一樣照亮人們的耳目，得失明白人們的能力和侷限，那麼還擔心虛妄的業障不能消除，虛妄的心沒有寄託嗎？那就真是聖人的嘆息了。所以經文說：『有兩種智慧，一是有了過錯能夠看見，二是看見罪過能夠如法懺悔。』現在懺悔的方法，大致有兩種：一是理懺，二是事懺。這兩種懺悔方法，既適用於出家人，也適用於在家人。如果說律懺，則只侷限於出家眾。因為犯戒后依託受戒而生，污染了原本清凈的本性，必須按照最初受戒的次第來治理。篇聚（sections of the Vinaya）設立儀式，懺悔之法以此為準。這些都將在後面列出。如果根據通懺，則有理懺和事懺兩種區別。理懺是根據智慧來觀察罪過的本性，因為虛妄覆蓋了真心，所以結成了虛妄的業。還需要認識到虛妄的本性是無生的，唸唸之間分辨真心，業障隨著迷惑而消除。如果說事懺，則屬於那些愚鈍的人，因為沒有見到真理，我執顛倒常常發生，虛妄的業障矇蔽了真心，隨著外境而纏繞依附，一舉一動都必然產生行為，行為纏繞在三有（three realms of existence）之中。為他們宣說真正的觀想，但他們心昏智迷，只能通過嚴整清凈的道場，稱讚虔誠地仰慕，或者通過禮拜，或者憑藉誦經持咒和旋繞，竭盡誠心地緣念殊勝的境界，那麼業障就會有輕重，有定業和不定業的區別，或者有轉報，或者有減輕受報。這些都如《佛名經》、《方等經》等經典所說明的。說到理懺，既然是對於有智慧的人，那麼就可以根據情況施用多種方便，經常觀照諸法無自性。因為無自性，所以虛妄的『我』沒有依託，事情不是由『我』而生，罪過和福報沒有主人，分別見惑和思惑，分別消除和滅除。就像人醒來就不會再做夢一樣。然而理懺的大要不出三種：一是諸法性空無我，這個道理照亮內心，稱為小乘；二是諸法本相是空，只是情識虛妄地看見，這個道理照亮作用，屬於小菩薩；三是諸法外在的塵境本來沒有，實際上只有識，這個道理深奧微妙。
【English Translation】 For the sake of cultivating good deeds in the Three Evil Realms (三惡道), the teachers of ancient times have often arbitrarily added to, subtracted from, concealed, or revealed the methods of repentance. Many of them made presumptuous interpretations, failing to follow the Buddhist scriptures and violating the precepts in their conduct. Therefore, the Buddha said, 'If one commits offenses but cannot repent, and cannot confess according to the Dharma, that is foolish.' The teachings of the sages are extremely clear, but people do not believe and accept them. Now, I wish to establish the principles and position of repentance, regulate people's minds, so that right and wrong can illuminate their eyes and ears like a mirror, and that they may understand their abilities and limitations. Then, why worry that false karma cannot be eliminated and false minds have no support? That would truly be a sigh of the sages. Therefore, the text says, 'There are two kinds of wisdom: first, to be able to see offenses when they occur; second, to be able to confess sins according to the Dharma.' Now, the methods of repentance are roughly two: first, repentance through principle (理懺); second, repentance through practice (事懺). These two methods of repentance apply to both monastics and laypeople. If we speak of repentance according to the Vinaya (律懺), it is limited to the monastic community. Because offenses arise from relying on ordination, defiling the originally pure nature, it must be governed according to the order of the initial ordination. The sections of the Vinaya (篇聚) establish rituals, and the methods of repentance follow this standard. These will be listed later. According to the general repentance, there are two distinctions: repentance through principle and repentance through practice. Repentance through principle relies on wisdom to observe the nature of sins. Because delusion covers the true mind, false karma is formed. It is also necessary to recognize that the nature of delusion is unborn. Discriminating the true mind in every moment, karma is eliminated as delusion is dispelled. If we speak of repentance through practice, it belongs to those who are dull, because they have not seen the truth. The egoistic inversion constantly arises, and false karma obscures the true mind, clinging to external circumstances. Every action inevitably produces behavior, and behavior entangles one in the Three Realms of Existence (三有). For them, the true contemplation is explained, but their minds are confused and their wisdom is lost. They can only purify the practice place, praise and sincerely admire, or through prostration, or by reciting scriptures and mantras and circumambulating, sincerely focusing on the sublime state. Then, karma will have varying degrees of severity, and there will be fixed and unfixed karma, or there will be transferred retribution, or there will be reduced suffering. These are all explained in the 'Buddha Names Sutra' (佛名經), the 'Vaipulya Sutra' (方等經), and other scriptures. Speaking of repentance through principle, since it is for those with wisdom, then various expedient means can be applied according to the situation, constantly contemplating the non-self-nature of all dharmas. Because of non-self-nature, the false 'I' has no support, things are not born from 'I', and sins and blessings have no owner, separately seeing the delusions of views and thoughts, separately eliminating and extinguishing them. It is like a person who wakes up and no longer dreams. However, the essentials of repentance through principle do not go beyond three types: first, all dharmas are empty in nature and without self, this principle illuminates the mind and is called the Hinayana; second, the original nature of all dharmas is empty, only emotions falsely see, this principle illuminates function and belongs to the lesser Bodhisattva; third, external dusts of all dharmas are originally non-existent, in reality there is only consciousness, this principle is profound and subtle. English version: For the sake of cultivating good deeds in the Three Evil Realms (三惡道), the teachers of ancient times have often arbitrarily added to, subtracted from, concealed, or revealed the methods of repentance. Many of them made presumptuous interpretations, failing to follow the Buddhist scriptures and violating the precepts in their conduct. Therefore, the Buddha said, 'If one commits offenses but cannot repent, and cannot confess according to the Dharma, that is foolish.' The teachings of the sages are extremely clear, but people do not believe and accept them. Now, I wish to establish the principles and position of repentance, regulate people's minds, so that right and wrong can illuminate their eyes and ears like a mirror, and that they may understand their abilities and limitations. Then, why worry that false karma cannot be eliminated and false minds have no support? That would truly be a sigh of the sages. Therefore, the text says, 'There are two kinds of wisdom: first, to be able to see offenses when they occur; second, to be able to confess sins according to the Dharma.' Now, the methods of repentance are roughly two: first, repentance through principle (理懺); second, repentance through practice (事懺). These two methods of repentance apply to both monastics and laypeople. If we speak of repentance according to the Vinaya (律懺), it is limited to the monastic community. Because offenses arise from relying on ordination, defiling the originally pure nature, it must be governed according to the order of the initial ordination. The sections of the Vinaya (篇聚) establish rituals, and the methods of repentance follow this standard. These will be listed later. According to the general repentance, there are two distinctions: repentance through principle and repentance through practice. Repentance through principle relies on wisdom to observe the nature of sins. Because delusion covers the true mind, false karma is formed. It is also necessary to recognize that the nature of delusion is unborn. Discriminating the true mind in every moment, karma is eliminated as delusion is dispelled. If we speak of repentance through practice, it belongs to those who are dull, because they have not seen the truth. The egoistic inversion constantly arises, and false karma obscures the true mind, clinging to external circumstances. Every action inevitably produces behavior, and behavior entangles one in the Three Realms of Existence (三有). For them, the true contemplation is explained, but their minds are confused and their wisdom is lost. They can only purify the practice place, praise and sincerely admire, or through prostration, or by reciting scriptures and mantras and circumambulating, sincerely focusing on the sublime state. Then, karma will have varying degrees of severity, and there will be fixed and unfixed karma, or there will be transferred retribution, or there will be reduced suffering. These are all explained in the 'Buddha Names Sutra' (佛名經), the 'Vaipulya Sutra' (方等經), and other scriptures. Speaking of repentance through principle, since it is for those with wisdom, then various expedient means can be applied according to the situation, constantly contemplating the non-self-nature of all dharmas. Because of non-self-nature, the false 'I' has no support, things are not born from 'I', and sins and blessings have no owner, separately seeing the delusions of views and thoughts, separately eliminating and extinguishing them. It is like a person who wakes up and no longer dreams. However, the essentials of repentance through principle do not go beyond three types: first, all dharmas are empty in nature and without self, this principle illuminates the mind and is called the Hinayana; second, the original nature of all dharmas is empty, only emotions falsely see, this principle illuminates function and belongs to the lesser Bodhisattva; third, external dusts of all dharmas are originally non-existent, in reality there is only consciousness, this principle is profound and subtle.
。唯意緣知。是大菩薩佛果證行。故攝論云。唯識通四位等。以此三理。任智強弱。隨事觀緣。無罪不遣。故華嚴云。一切業障海。皆從妄想生。若欲懺悔者。當求真實相。如此大懺眾罪云消。然則事懺罪業福是順生。理懺妄本道。則逆流一出一入。條然自分。愚智兩明。虛實雙顯。故諸行者並識。自心若樂罪時。須修事懺。若樂福時。須修理觀。理通深淺。如上所明。若是五眾犯罪。則理事兩緣。事則順教。無違唯識。理則達妄。外塵本無。故論云。唯識義不失。亦不無能取所取也。若非五眾福道兩經。必欲試論非是鈔意。廣如凡聖行法二十卷中。次明依律。約事立懺。懺法乃多要唯六位。初懺波羅夷法。觀佛三昧經云。有七罪。一一經八萬四千劫。入阿鼻獄。一毀無十方佛。二斷學般若。三不信因果。四用僧物極重於三寶物。五犯重食他信施。六污比丘尼。七六親所行不凈。並廣如彼經中。涅槃云。犯四重者。生報即受。若披法服猶未舍遠。常懷慚愧。恐怖自責其心。改悔生護法心。建立正法。為人分別。我說是人不為破戒。若犯四重。心無怖畏慚愧發露。于彼正法。永無護惜建立之心。毀呰輕賤言多過咎。若復說言無佛法僧。併名趣向一闡提道。云何是業能得現報不未來受。謂懺悔發露供養三寶。常自呵責。以
是善業。今世頭目等痛橫羅死殃。鞭打飢餓。若不修身戒心慧。反上諸法。增長地獄。四分云。若比丘及尼。犯波羅夷已。都無覆藏心。令如法懺悔。諸師廢立互有是非。今括其接誘理無滯結。但使覆與不覆。臨乞時都無覆者。盡形學悔。不同僧殘犯多罪已餘者。覆藏得將一乞不障法事。初篇犯其根本。非全凈用。若欲改過出彼自心。縱不舉罪。不礙僧法故。抑令首盡。求哀為受。僧殘不爾。罪是有餘。雖先無心得強加法。無問隱顯。隨乞隨懺。有斯諸異故立兩儀。先分別須治。后明立法。僧祇若犯罪已啼哭。不欲離袈裟。深樂佛法者。令與學悔羯磨。比丘不凈食。彼亦不凈。彼不凈食。比丘亦不凈。得與比丘受食。除火凈五生種及金銀。應從沙彌受食。十誦若犯重戒。如法乞羯磨。佛所結戒一切受行。在大比丘下坐。不得與大僧過三夜。自不得與白衣沙彌過二夜。得為僧作布薩自恣二羯磨。不得足數。餘一切羯磨不得作。得受歲。伽論云。謂無能作者。得為前二法。母論云。與白四悔法已。名清凈持戒。但此一身不得超生離死。然障不入地獄。治禪病經云。犯重懺者。脫僧伽梨。著安陀會。心生慚愧。供僧苦役。掃廁檐糞等。此行懺法須者如彼。律中應教乞言。大德僧聽。我某甲比丘。犯淫波羅夷無覆藏。今從僧乞
【現代漢語翻譯】 這是善業。今生頭目等處的疼痛、意外死亡的災殃，鞭打和飢餓等苦難，如果不好好修身、戒心和智慧，反而違背佛法，就會增長地獄之苦。《四分律》說，如果比丘（bhiksu，男性出家眾）或比丘尼（bhiksuni，女性出家眾）犯了波羅夷（parajika，斷頭罪）后，完全沒有隱瞞的心，就可以如法懺悔。各派對於廢立的說法互有爭議。現在總結其接引誘導的道理，沒有滯礙之處。只要看是否隱瞞。臨乞懺悔時，如果完全沒有隱瞞，就可以盡形壽學習懺悔。這不同於僧殘（samghavadisesa，僅次於斷頭罪的重罪）犯了很多罪后，其餘的罪隱瞞了，還能接受一次乞懺，不障礙法事。初篇所犯的是根本罪，並非完全清凈可用。如果想要改正過錯，從內心懺悔，即使不舉罪，也不妨礙僧團的法事，所以要竭盡全力，懇求接受懺悔。僧殘罪不是這樣，罪還有剩餘，即使先前沒有心得，也可以強行施加法。無論隱瞞與否，隨乞隨懺。因為有這些差異，所以設立兩種儀式。先分別需要治療的，后說明立法。《僧祇律》說，如果犯罪后啼哭，不想脫下袈裟，深深喜愛佛法的人，可以讓他進行學悔羯磨（karmavācanā，羯磨，即作法，此處指懺悔儀式）。比丘不凈的食物，那也是不凈的。那不凈的食物，比丘也不凈。可以接受比丘的食物，除了火凈、五生種以及金銀。應該從沙彌（sramanera，出家男眾見習生）接受食物。《十誦律》說，如果犯了重戒，如法乞求羯磨，佛所制定的戒律都要接受奉行，在大比丘（mahābhiksu，資深比丘）下座，不得與大僧（mahāsamgha，僧團）一起過三夜，自己不得與白衣（在家眾）沙彌一起過二夜。可以為僧團作布薩（uposatha，每半月舉行的誦戒儀式）和自恣（pravāranā，雨季安居結束時的自省儀式）兩種羯磨，但不能足數，其餘一切羯磨都不能作。可以受歲。《伽論》說，指沒有能作的人，可以為前兩種法。《母論》說，給予白四悔法（caturthāgamika，一種懺悔儀式）后，就名為清凈持戒。但這一身不得超生離死，然而能阻礙不墮入地獄。《治禪病經》說，犯重罪懺悔的人，脫下僧伽梨（samghati，大衣），穿上安陀會（antarvāsa，內衣），心生慚愧，供養僧眾，做苦役，打掃廁所和屋檐下的糞便等。這種懺悔法需要的人就像他們那樣。律中應該教他乞求說：『大德僧聽，我某甲比丘，犯了淫波羅夷，沒有隱瞞，現在從僧眾乞求。』 現代漢語譯本
【English Translation】 This is wholesome karma. In this life, there are sufferings such as pain in the head and eyes, accidental deaths, whippings, and hunger. If one does not cultivate oneself, discipline the mind, and develop wisdom, but instead goes against the Dharma, it will increase the suffering of hell. The Caturvargika Vinaya says that if a bhiksu (male monastic) or bhiksuni (female monastic) has committed a parajika (defeat, expulsion offense) and has no intention of concealing it, they can repent according to the Dharma. Different schools have different opinions on whether to abolish or establish certain practices. Now, summarizing the principles of guiding and inducing, there are no obstacles. It depends on whether there is concealment. When begging for repentance, if there is no concealment at all, one can learn repentance for the rest of their life. This is different from a samghavadisesa (formal meeting offense) where many offenses have been committed, and the remaining offenses are concealed, but one can still receive one request for repentance and not obstruct Dharma activities. The offenses in the first chapter are fundamental and cannot be completely purified. If one wants to correct their mistakes and repent from the heart, even if the offense is not reported, it does not hinder the activities of the samgha (monastic community), so one should do their best and earnestly request to receive repentance. A samghavadisesa offense is not like this; there is still remaining offense. Even if there was no intention beforehand, the Dharma can be forcibly applied. Whether concealed or not, one repents as they beg. Because of these differences, two rituals are established. First, distinguish what needs to be treated, then explain the establishment of the law. The Mahasamghika Vinaya says that if someone cries after committing an offense and does not want to take off their kasaya (monastic robe) and deeply loves the Buddha's Dharma, they can be given a learning repentance karmavācanā (formal act). A bhiksu's impure food is also impure. That impure food is also impure for the bhiksu. One can receive food from a bhiksu, except for fire-purified, five-life seeds, and gold and silver. One should receive food from a sramanera (novice monk). The Dasa-bhana-varam Vinaya says that if one commits a serious offense, they should beg for a karmavācanā according to the Dharma. All the precepts established by the Buddha must be accepted and practiced. One should sit below the senior bhiksu (mahābhiksu), and one cannot spend more than three nights with the senior samgha (mahāsamgha). One cannot spend more than two nights with a layperson or sramanera. One can perform the uposatha (observance day) and pravāranā (invitation) karmavācanā for the samgha, but not in full number. One cannot perform any other karmavācanā. One can receive the year. The Gama-sutra says that this refers to someone who is unable to act. One can perform the first two Dharmas. The Matrka-sutra says that after giving the white four repentance Dharma (caturthāgamika), one is called pure and upholding the precepts. However, this body cannot transcend birth and death, but it can prevent one from falling into hell. The Treatise on Curing Dhyana Sickness says that someone who repents for a serious offense should take off their samghati (outer robe), put on their antarvāsa (inner robe), feel ashamed, offer service to the samgha, and perform menial tasks such as cleaning toilets and sweeping dung from under the eaves. Those who need this repentance method are like them. In the Vinaya, one should be taught to beg, saying: 'Venerable samgha, listen. I, bhiksu [name], have committed the parajika of sexual intercourse, without concealment. Now I beg from the samgha.' English version
波羅夷戒。愿僧與我波羅夷戒。慈憫故三乞已。僧索欲問和。答云與波羅夷戒羯磨。應言。大德僧聽。此某甲比丘。犯淫波羅夷無覆藏。今從僧乞波羅夷戒。若僧時倒。僧忍聽。僧今與某甲比丘波羅夷戒。白如是。大德僧聽。此某甲比丘。犯淫波羅夷無覆藏。今從僧乞波羅夷戒。僧今與某甲比丘波羅夷戒。誰諸長老。忍僧與某甲比丘波羅夷戒者默然。誰不忍者說。是初羯磨(第二第三亦爾)。僧已忍與某甲比丘波羅夷戒竟。僧忍默然故。是事如是持。佛言。與波羅夷戒已。當行隨順法。奪三十五事。略同僧綱法中。唯加不得眾中誦律無能誦者聽。與波羅夷戒已。僧說戒及羯磨時。來與不來隨意。若重犯者滅擯。若犯僧殘。已下依篇聚治。十誦與學沙彌(猶是懺重比丘)。犯僧殘已。乞別住六夜出罪。僧次第與之。上且約淫戒為方法。自余盜殺準法除之。不同昔人唯淫開懺。二明懺僧殘法。略知對治有四別。一須治覆藏情過。謂波利婆沙。此方義翻。或云覆藏或云別住。母論云。何名別住。別在一房。不得與僧同處。雖入僧中。不得談論亦不得答也。二治覆藏罪。謂突吉羅。如后正懺(懺法在前。后與別住覆藏法)。三治僧殘情過。謂摩那埵者。論云。秦言意喜也。前雖自意歡喜亦生慚愧。亦使眾僧歡喜。由前喜故與其
少日。因少日故始得喜名。眾僧嘆言。此人因此改悔更不起煩惱。成清凈人。是故喜耳。四治僧殘罪。謂阿浮訶那。此中善見翻。為喚入眾羯磨。或名拔除罪根。母論云。清凈戒生得凈解脫。善持起去故也。二明立懺儀軌。僧殘眾中立悔。正法須立。初引明文后顯格義。初中依明瞭論偈曰。及上起罪五種方。釋曰。如人犯僧殘求得出離。若人慾為彼作提舍那羯磨。此人必定。應先憶持五種上起方後作羯磨。一觀僧殘罪相。二為簡擇人。知藏罪不藏罪相。三觀業聚學處。為簡擇四部等眾。四觀業相應學處。為行白四等羯磨。五觀於十三殘罪中一日一夜等藏不藏。為顯有藏無藏等地。立宿住摩㮏多等。斯之五方。僧須觀察。始可為人上起罪也。方猶法也。釋此五法。即為五門。所以名上起者。往前墮在犯罪處。故名為下。罪相續故。遮隨戒無作不生。今若懺悔約遮相續。還得受持清凈對治護故。戒法續生。稱之為起。第二白法。翻前犯罪時下。故名為上。是以懺悔總名上起法也。又知。提舍那者。此云發露。謂此懺悔是發露法。故欲行上起。須知五方。第一方者。謂知撿定是殘非殘。即知具闕之義。具緣成重。闕緣便輕。故論云。一觀僧殘罪相者。于故意出不凈罪中根本相。若人已受大比丘戒。若如來已制此戒。若人不至
【現代漢語翻譯】 現代漢語譯本 年少之時，因為年少無知而得到了『喜』這個名字。眾僧感嘆道：『此人因此改過自新，不再生起煩惱，成為清凈之人，所以才叫喜啊！』四種治療僧殘罪的方法，稱為阿浮訶那（Apattisamutthana，罪的生起）。《善見律毗婆沙》中翻譯為『喚入眾羯磨』，或者叫做『拔除罪根』。《母論》中說：『清凈的戒律能夠產生清凈的解脫，善於持戒才能遠離罪惡。』接下來闡明懺悔的儀軌。僧殘罪需要在僧眾中進行懺悔，必須按照正法進行。首先引用經文，然後闡明其含義。首先依據《明瞭論》中的偈頌說：『以及上起罪的五種方法。』解釋說：『如果有人犯了僧殘罪，想要獲得解脫，如果有人想為他做提舍那羯磨（Desana-kamma，懺悔儀式），這個人必須事先記住五種上起的方法，然後才能進行羯磨。』一、觀察僧殘罪的罪相。二、選擇合適的人，知道哪些罪藏匿了，哪些罪沒有藏匿。三、觀察業聚學處，選擇四部等僧眾。四、觀察與業相應的學處，進行白四羯磨等儀式。五、觀察在十三種僧殘罪中，一日一夜等時間裡是否藏匿罪行，以此來區分有藏匿和無藏匿等情況，設立宿住摩㮏多（Parivasa，別住）等。這五種方法，僧眾必須觀察清楚，才可以為人進行上起罪的儀式。『方』就是方法的意思。解釋這五種方法，就是五個門徑。之所以稱為『上起』，是因為之前墮落在犯罪之處，所以稱為『下』，罪相持續不斷，遮蔽了隨戒的無作戒體，無法生起。現在如果懺悔，針對遮蔽相續的情況，才能重新受持清凈的對治和守護，戒法才能繼續生起，所以稱為『起』。第二是白法，翻轉之前犯罪時的情況，所以稱為『上』。因此，懺悔總稱為上起法。要知道，提舍那（Desana）的意思是『發露』，意思是這種懺悔是發露罪行的法門，所以想要進行上起，必須知道五種方法。第一種方法，是知道檢查確定是僧殘罪還是非僧殘罪，也就是知道具緣和闕緣的含義。具足因緣則構成重罪，缺少因緣則罪行較輕。所以《論》中說：『一、觀察僧殘罪的罪相』，指的是在故意遺精罪中的根本罪相。如果有人已經受過大比丘戒，如果如來已經制定了這條戒律，如果這個人沒有達到...
【English Translation】 English version In his youth, he was given the name 'Joy' because of his youth. The monks exclaimed, 'This person has repented and reformed because of this, no longer giving rise to afflictions, and has become a pure person, so he is called Joy!' The four methods of treating Sanghavasesa (僧殘) offenses are called Apattisamutthana (阿浮訶那, the arising of offenses). In the Samantapasadika (善見律毗婆沙), it is translated as 'calling into the Sangha's Kamma (羯磨, act of the Sangha),' or 'uprooting the root of sin.' The Matrka (母論) says, 'Pure precepts can generate pure liberation, and good adherence leads to the removal of sins.' Next, the ritual procedures for confession are explained. Sanghavasesa offenses must be confessed in the Sangha, and it must be done according to the Dharma. First, the sutras are cited, and then their meaning is explained. First, according to the verse in the Abhidharmasamuccaya (明瞭論): 'And the five methods of rising from offenses.' It is explained: 'If someone has committed a Sanghavasesa offense and wants to be liberated, if someone wants to perform Desana-kamma (提舍那羯磨, confession ritual) for him, this person must first remember the five methods of rising from offenses before performing the Kamma.' 1. Observe the characteristics of the Sanghavasesa offense. 2. Choose the right person, knowing which offenses are concealed and which are not. 3. Observe the Aggregation of Karma (業聚) and the training rules, selecting the four assemblies of the Sangha. 4. Observe the training rules corresponding to the Karma, performing the Batti-kamma (白四羯磨, four announcements) and other rituals. 5. Observe whether the offenses have been concealed for one day and one night, etc., among the thirteen Sanghavasesa offenses, to distinguish between concealed and unconcealed situations, and establish Parivasa (摩㮏多, probation) etc. These five methods must be observed by the Sangha before performing the ritual of rising from offenses for someone. 'Method' means the way. Explaining these five methods is like explaining five gateways. The reason it is called 'rising' is because one previously fell into the place of committing offenses, so it is called 'falling,' and the characteristics of the offense continue, obscuring the non-arising of the precepts. Now, if one confesses, targeting the obscuring continuity, one can again receive and uphold the pure antidote and protection, and the precepts can continue to arise, so it is called 'rising.' The second is the white Dharma, reversing the situation when the offense was committed, so it is called 'rising.' Therefore, confession is generally called the method of rising. It should be known that Desana (提舍那) means 'disclosure,' meaning that this confession is a Dharma of disclosing offenses, so if one wants to perform the rising, one must know the five methods. The first method is to know how to check and determine whether it is a Sanghavasesa offense or not, which is to know the meaning of complete conditions and incomplete conditions. Complete conditions constitute a serious offense, and lacking conditions makes the offense lighter. Therefore, the Shastra (論) says: '1. Observe the characteristics of the Sanghavasesa offense,' referring to the root characteristics of the offense of intentional emission of semen. If someone has already received the Bhikkhu (大比丘) precepts, if the Tathagata (如來) has already established this precept, if this person has not reached...
癡法。若人有欲心出不凈。若不凈已出等。此人則犯僧殘。于余略說相亦如是。廣說如波羅提木叉論。準論解律。上來即是通別二緣。謂不至癡法已前是通緣。若人有欲心下是別緣。具便犯殘。闕便犯蘭。乃盡十三。一一別緣。以驗前犯究竟方便及以不犯。恐無過加罰成非法故。僧祇云。持律比丘。與他出罪時。有罪亦知。謂廣知五眾罪。無罪亦知。第二方者。論曰。覆藏相者。若人于僧殘罪中。起僧殘罪見。不欲從彼上起。由無發露心覆一夜。於此人此罪已被藏。此謂憶識不疑不發露故。若人不知不憶。或疑或起非罪見。故藏此罪。此罪不被藏。準論解律。須諸門分別。十種不同。一者形差。律中犯殘覆已罷道。罷道已還受大戒。前犯須治。罷道不須治。二者法差。舍戒作沙彌。如前罷道。三者病差。有心亂狂癡病緣。多犯僧殘全無罪。或病前犯殘。經覆后遇病緣。不成覆。四者過差。被三舉治故不足僧數。五者人差。十誦設共賊住人擯人別住人。種種不共住人狂心人。啞人聾人。邊地人比丘尼。乃至沙彌尼優婆塞等。與如是人共住不名覆。向發露亦不成。伽論別住摩那埵別住摩那埵竟。白衣所亦不名覆。五分若於此土多人識重。不欲令知不名覆。于彼土覆成覆。六者業待時差。僧祇若入定不成覆。若作念云。我待
【現代漢語翻譯】 現代漢語譯本 癡法（因愚癡而犯的戒律）。如果一個人有淫慾之心，導致不凈之物流出。如果已經流出等情況發生，這個人就犯了僧殘罪（僧團中僅次於波羅夷的重罪）。對於其他的罪行，簡略地說，情況也類似。詳細的解釋可以參考《波羅提木叉論》（戒經的註釋）。根據該論來解釋戒律。上面所說的就是共通和個別的兩種因緣。所謂不達到癡法之前是共通的因緣。如果一個人有淫慾之心以下就是個別的因緣。具備了這些因緣就犯了僧殘罪，缺少了就犯了蘭罪（一種較輕的罪）。乃至於全部的十三條僧殘罪，都要用一個個別的因緣來驗證之前的犯戒行為，以確定究竟是犯戒、方便犯戒還是沒有犯戒。這是爲了避免錯誤地加重處罰，導致不合法的判決。僧祇律中說，持戒的比丘，在為他人出罪的時候，要知道對方是否有罪，也就是要廣泛地瞭解五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）的罪行；也要知道對方是否無罪。第二種情況是關於覆藏罪行。論中說，覆藏罪行的表現是，如果一個人犯了僧殘罪，明知是僧殘罪，卻不想向上稟告，因為沒有懺悔的心，隱瞞了一夜。那麼，對於這個人來說，這個罪行就被覆藏了。這是指他記得、確信自己犯了罪，並且沒有發露懺悔。如果一個人不知道、不記得，或者懷疑，或者認為自己沒有犯罪，因此隱瞞了這個罪行，那麼這個罪行就不算被覆藏。根據該論來解釋戒律，需要從各個方面進行區分。有十種不同的情況：第一種是身份上的差異。律中說，犯了僧殘罪后還俗，還俗后又重新受了大戒，那麼之前的罪行需要處理。如果只是還俗，則不需要處理。第二種是戒法上的差異。捨棄戒律，成為沙彌，情況和之前還俗一樣。第三種是疾病上的差異。因為心神錯亂、瘋狂或愚癡等原因，多次犯僧殘罪，完全沒有罪。或者在生病之前犯了僧殘罪，隱瞞之後又遇到了生病的情況，那麼隱瞞罪行就不成立。第四種是資格上的差異。被僧團三次驅逐，因此不具備僧人的資格。第五種是對像上的差異。《十誦律》中說，和盜賊、被驅逐的人、別住人（正在接受處分的人）、種種不應該共同居住的人、精神錯亂的人、啞巴、聾子、邊地人、比丘尼，乃至沙彌尼、優婆塞等一起居住，不算是覆藏。向這些人發露懺悔也不成立。伽論中說，別住、摩那埵（一種懺悔方法）、別住摩那埵結束后，在白衣（在家信徒）那裡也不算是覆藏。《五分律》中說，如果在這個地方，很多人認識這個人，並且很看重他，不想讓他們知道，這不算是覆藏。在其他地方覆藏才算是覆藏。第六種是時間上的差異。僧祇律中說，如果進入禪定，就不算覆藏。如果心中想：『我等待 English version 'Chi Dharma' (precepts violated due to ignorance). If a person has lustful desires, resulting in the discharge of impure substances. If such discharge has occurred, etc., this person has committed a Sanghavasesa offense (a serious offense in the monastic community, second only to Parajika). For other offenses, briefly speaking, the situation is similar. Detailed explanations can be found in the 'Parajika' (commentary on the monastic code). Interpret the precepts according to this treatise. The above refers to the common and individual conditions. The so-called condition before reaching 'Chi Dharma' is the common condition. If a person has lustful desires, the following is the individual condition. Possessing these conditions constitutes a Sanghavasesa offense; lacking them constitutes a Thullaccaya offense (a lighter offense). Up to all thirteen Sanghavasesa offenses, each individual condition must be used to verify the previous transgression, to determine whether it is a complete offense, an attempted offense, or no offense at all. This is to avoid mistakenly increasing the punishment, leading to an unlawful judgment. The Sanghika Vinaya states that a Vinaya-holder Bhikkhu, when absolving others of offenses, should know whether the other person is guilty, that is, to have a broad understanding of the offenses of the five assemblies (Bhikkhus, Bhikkhunis, Samaneras, Samaneras, and Siksamana); and also to know whether the other person is innocent. The second situation concerns concealing offenses. The treatise states that the manifestation of concealing an offense is that if a person commits a Sanghavasesa offense, knowing it is a Sanghavasesa offense, but does not want to report it upwards, because they have no intention of confessing, and conceals it for one night. Then, for this person, this offense is concealed. This refers to them remembering, being certain that they have committed the offense, and not confessing it. If a person does not know, does not remember, or doubts, or thinks they have not committed an offense, and therefore conceals this offense, then this offense is not considered concealed. According to the treatise, interpreting the precepts requires distinguishing them from various aspects. There are ten different situations: The first is the difference in status. The Vinaya states that after committing a Sanghavasesa offense, one disrobes, and after disrobing, one receives the full ordination again, then the previous offense needs to be dealt with. If one only disrobes, then it does not need to be dealt with. The second is the difference in the Dharma of precepts. Abandoning the precepts and becoming a Samanera, the situation is the same as disrobing before. The third is the difference in illness. Due to reasons such as mental confusion, madness, or ignorance, repeatedly committing Sanghavasesa offenses, there is no offense at all. Or, before being ill, one committed a Sanghavasesa offense, concealed it, and then encountered the situation of being ill, then concealing the offense is not established. The fourth is the difference in qualification. Being expelled by the Sangha three times, therefore not possessing the qualification of a monk. The fifth is the difference in the object. The 'Dasasahasrika' states that living with thieves, expelled people, those undergoing separate residence (those undergoing punishment), various people who should not live together, mentally deranged people, mutes, deaf people, people from border areas, Bhikkhunis, even Samaneris, Upasakas, etc., does not count as concealment. Confessing to these people is also not established. The 'Galu' states that separate residence, Manatta (a method of repentance), after the end of separate residence and Manatta, it does not count as concealment in the presence of laypeople (lay followers). The 'Five Divisions' states that if in this place, many people know this person and value them greatly, not wanting them to know, this does not count as concealment. Concealment in other places counts as concealment. The sixth is the difference in time. The Sanghika Vinaya states that if one enters Samadhi, it does not count as concealment. If one thinks in their mind: 'I will wait
【English Translation】 'Chi Dharma' (precepts violated due to ignorance). If a person has lustful desires, resulting in the discharge of impure substances. If such discharge has occurred, etc., this person has committed a Sanghavasesa offense (a serious offense in the monastic community, second only to Parajika). For other offenses, briefly speaking, the situation is similar. Detailed explanations can be found in the 'Parajika' (commentary on the monastic code). Interpret the precepts according to this treatise. The above refers to the common and individual conditions. The so-called condition before reaching 'Chi Dharma' is the common condition. If a person has lustful desires, the following is the individual condition. Possessing these conditions constitutes a Sanghavasesa offense; lacking them constitutes a Thullaccaya offense (a lighter offense). Up to all thirteen Sanghavasesa offenses, each individual condition must be used to verify the previous transgression, to determine whether it is a complete offense, an attempted offense, or no offense at all. This is to avoid mistakenly increasing the punishment, leading to an unlawful judgment. The Sanghika Vinaya states that a Vinaya-holder Bhikkhu, when absolving others of offenses, should know whether the other person is guilty, that is, to have a broad understanding of the offenses of the five assemblies (Bhikkhus, Bhikkhunis, Samaneras, Samaneras, and Siksamana); and also to know whether the other person is innocent. The second situation concerns concealing offenses. The treatise states that the manifestation of concealing an offense is that if a person commits a Sanghavasesa offense, knowing it is a Sanghavasesa offense, but does not want to report it upwards, because they have no intention of confessing, and conceals it for one night. Then, for this person, this offense is concealed. This refers to them remembering, being certain that they have committed the offense, and not confessing it. If a person does not know, does not remember, or doubts, or thinks they have not committed an offense, and therefore conceals this offense, then this offense is not considered concealed. According to the treatise, interpreting the precepts requires distinguishing them from various aspects. There are ten different situations: The first is the difference in status. The Vinaya states that after committing a Sanghavasesa offense, one disrobes, and after disrobing, one receives the full ordination again, then the previous offense needs to be dealt with. If one only disrobes, then it does not need to be dealt with. The second is the difference in the Dharma of precepts. Abandoning the precepts and becoming a Samanera, the situation is the same as disrobing before. The third is the difference in illness. Due to reasons such as mental confusion, madness, or ignorance, repeatedly committing Sanghavasesa offenses, there is no offense at all. Or, before being ill, one committed a Sanghavasesa offense, concealed it, and then encountered the situation of being ill, then concealing the offense is not established. The fourth is the difference in qualification. Being expelled by the Sangha three times, therefore not possessing the qualification of a monk. The fifth is the difference in the object. The 'Dasasahasrika' states that living with thieves, expelled people, those undergoing separate residence (those undergoing punishment), various people who should not live together, mentally deranged people, mutes, deaf people, people from border areas, Bhikkhunis, even Samaneris, Upasakas, etc., does not count as concealment. Confessing to these people is also not established. The 'Galu' states that separate residence, Manatta (a method of repentance), after the end of separate residence and Manatta, it does not count as concealment in the presence of laypeople (lay followers). The 'Five Divisions' states that if in this place, many people know this person and value them greatly, not wanting them to know, this does not count as concealment. Concealment in other places counts as concealment. The sixth is the difference in time. The Sanghika Vinaya states that if one enters Samadhi, it does not count as concealment. If one thinks in their mind: 'I will wait'
某時待人待方。當如法作。是名非覆非發露。七敬難差。五分一切覆藏。名為覆藏。若於和尚阿阇梨所。及諸敬畏人間。覆不名覆。于余成覆。八無心覆差。僧祇云。覆亦知。謂知罪作覆藏心。不覆亦知。不作覆心未得發露。若忘並不成覆。九無慚愧差。若犯殘已不作覆心。逢人即說心無畏難。十者心迷故差。律中不憶有疑不識等。並不成覆。文云。若不作僧殘意。不成覆藏。直與摩那埵。若作僧殘意覆成覆。應先教作突吉羅懺已。與覆藏羯磨。第三方者。論曰。觀業聚學處。為簡擇四部等眾者。四部謂四僧。僧雖位四。今此懺境。前二四人僧。后一二十眾。異此則不成。若行時假境說者。前一下至有一人。次一局對僧。出罪一席法。第四方者。觀業相應學處。為行白四等羯磨者。以其法位雖三。此治殘法事並上品故。齊白四。就中用法位極有四。謂別住六夜本日治出罪。如前後說之。第五方者。論曰。觀於十三殘罪中一日夜等藏不藏。為顯有藏無藏等地。立宿住摩㮏多等者。地者處所之名。謂波利婆沙等四位。於此位中。若有藏即行宿住地。謂別住法。要須經宿行別住法。故曰宿住。若無藏直行摩那埵。故言有藏無藏等地。立宿住摩㮏多等。即是有覆行三法。無覆行二法。用藥分齊相對法也。第二正立懺儀分九。一
【現代漢語翻譯】 現代漢語譯本 某時，應以適當的方式對待他人。應當如法行事，這稱為『非覆非發露』（既不隱瞞也不揭露）。七敬（指七種尊敬的對象）難以區分。五分（指五種罪行）全部隱瞞，稱為『覆藏』。如果對於和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師），以及其他值得尊敬的人，隱瞞罪行不稱為『覆藏』，對其他人則構成『覆藏』。八、無心覆藏則有差別。僧祇律中說，『覆亦知』，是指明知有罪而故意隱瞞；『不覆亦知』，是指沒有隱瞞的意圖，但尚未懺悔發露。如果忘記了，則不構成『覆藏』。九、無慚愧心也會造成差別。如果犯了僧殘罪（Sanghavasesa，僅次於波羅夷的重罪）后，沒有隱瞞的意圖，遇到人就說，心中沒有畏懼和困難。十、因為心迷糊而造成的差別。律中說，不記得、有疑問、不認識等等，都不構成『覆藏』。經文中說，如果不是以僧殘罪的意圖，就不構成『覆藏』，可以直接給予摩那埵（Manatta，行法）。如果以僧殘罪的意圖隱瞞，就構成『覆藏』，應該先教他做突吉羅（Dukkata，惡作罪）懺悔，然後給予覆藏羯磨（Karma，作法）。 第三方，論中說，觀察業聚學處（Siksa-pada，學處），是爲了簡擇四部等眾。四部指四種僧眾。僧眾雖然有四種位階，但在此懺悔的場合，前兩種是四人僧，后一種是二十人僧，不符合這些條件則不能成立。如果行法時借用境相來說，前一種下限至少要有一人，后一種要面對僧眾。出罪（Niskasana，出罪）需要一席法。第四方，觀察與業相應的學處，是爲了進行白四羯磨等。因為其法位雖然有三種，但此治理僧殘罪的法事都是上品，所以等同於白四羯磨。其中用法位最多有四種，即別住（Parivasa，別住）、六夜（六夜懺悔）、本日治（本日出罪）、出罪。如前後所說。 第五方，論中說，觀察十三僧殘罪中一日夜等藏與不藏，是爲了顯示有藏無藏等地，設立宿住（Abhyuposatha，宿住）、摩那㮏多（Manatta，行法）等。地，是指處所的名稱，即波利婆沙（Parivasa，別住）等四種位階。在此位階中，如果有覆藏，就實行宿住地，即別住法。必須經過宿夜才能行別住法，所以稱為宿住。如果沒有覆藏，就直接行摩那㮏多。所以說有藏無藏等地，設立宿住摩那㮏多等，即是有覆藏則行三種法，無覆藏則行兩種法，用藥的份量是相對的。第二，正式設立懺悔儀軌分為九個部分。一
【English Translation】 English version At a certain time, one should treat others appropriately. One should act according to the Dharma; this is called 'neither concealing nor revealing' (neither hiding nor disclosing). The seven objects of reverence (referring to the seven types of people to be respected) are difficult to distinguish. Concealing all five offenses (referring to the five types of offenses) is called 'concealment'. If one conceals offenses from the Upadhyaya (preceptor), Acarya (teacher), and other venerable people, it is not called 'concealment'; it constitutes 'concealment' for others. Eight, unintentional concealment makes a difference. The Sanghika Vinaya says, 'Concealing is also knowing,' which means knowingly concealing a sin. 'Not concealing is also knowing,' which means there is no intention to conceal, but one has not yet confessed and revealed it. If one forgets, it does not constitute 'concealment'. Nine, lack of shame also makes a difference. If one commits a Sanghavasesa (a serious offense second only to Parajika) and has no intention to conceal it, but tells people without fear or difficulty. Ten, differences arise due to mental confusion. The Vinaya says that not remembering, having doubts, not recognizing, etc., do not constitute 'concealment'. The text says that if it is not with the intention of a Sanghavasesa offense, it does not constitute 'concealment', and one can directly give Manatta (probation). If one conceals with the intention of a Sanghavasesa offense, it constitutes 'concealment', and one should first teach him to do Dukkata (an offense of wrong-doing) repentance, and then give the concealed Karma (procedure). The third aspect, the commentary says, observing the aggregate of offenses and the Siksa-pada (precepts) is to select the four assemblies, etc. The four assemblies refer to the four types of Sangha. Although the Sangha has four ranks, in this context of repentance, the first two are a Sangha of four people, and the last is a Sangha of twenty people; if these conditions are not met, it cannot be established. If one borrows the appearance of the situation when performing the practice, the lower limit of the first type must be at least one person, and the second type must face the Sangha. Niskasana (expiation) requires a seat of Dharma. The fourth aspect, observing the Siksa-pada corresponding to the offense is to perform the white four Karmas, etc. Although there are three Dharma positions, the Dharma affairs for governing Sanghavasesa offenses are all of the highest grade, so they are equivalent to the white four Karmas. Among them, there are at most four types of Dharma positions used, namely Parivasa (probation), six nights (six-night repentance), today's treatment (expiation today), and Niskasana. As said before and after. The fifth aspect, the commentary says, observing whether the thirteen Sanghavasesa offenses are concealed or not concealed for one day and night, etc., is to show the existence or non-existence of concealment, etc., and to establish Abhyuposatha (residence) and Manatta (probation), etc. 'Place' refers to the name of the location, that is, the four stages such as Parivasa (probation). In this stage, if there is concealment, one practices the Abhyuposatha place, that is, the Parivasa Dharma. One must go through the night to practice the Parivasa Dharma, so it is called Abhyuposatha. If there is no concealment, one directly practices Manatta. Therefore, it is said that there are places with and without concealment, and Abhyuposatha and Manatta, etc., are established, that is, if there is concealment, three Dharmas are practiced, and if there is no concealment, two Dharmas are practiced, and the dosage of the medicine is relative. Second, the formal establishment of the repentance ritual is divided into nine parts. One
知其罪名種相。如第一方解。名謂僧殘也。種謂漏失摩觸也。相謂犯之多少也。律云。一名多種住別異故。二知成覆以不。如第二方簡擇十門委練。三知用僧多少。即第三方能治所對。具列如上。四知用聖教。即第四方白四。觀業相應學處。五知懺儀置設。即第五方宿住差異。六覆日長短相從。律中犯眾多殘罪。雖憶數不憶數。但憶日數長短者。總依日數長日治之。若不憶日數者。從清凈已來治。謂壇場受時已來治也。十誦不憶日月數。應從受大戒已來治。要須云乞清凈已來。五年十年覆藏。不得直言乞清凈已來。以知滿分齊故。僧祇云。不憶夜者。當問無歲時犯耶。若默然者隨年與。若言不爾者。更問一歲二三四歲時犯耶。隨默然處與之。十誦眾中三諫。犯殘已即于僧中自唱。犯僧殘罪。若不即說是名覆藏。故知。多人雖知犯。終須發露也。七明總別懺法。律中知數不知數等。覆不覆等。一名多種等。同用一羯磨懺之。又云。有比丘犯眾多僧殘罪。或有覆一日乃至十日者。佛令從十日總懺。僧祇總別各得。如月一日犯一罪覆藏。乃至十日犯一罪覆。或有覆一夜乃至十夜者。應作十番別住乃至一番覆藏者。其六夜出罪等例同。十誦懺僧殘中。具明犯數及若干日覆等。八明正加羯磨分二。先明懺者威儀。教授乞詞。二明
【現代漢語翻譯】 現代漢語譯本 知曉罪名的種類和表現。如同第一種情況的解釋。『名』指的是僧殘（Sanghādisesa，一種較重的罪名）。『種』指的是遺精和觸控（女性）。『相』指的是所犯戒律的多少。律藏中說：『一個罪名有多種情況，因此需要分別安住。』第二，知道是否構成覆藏罪。如同第二種情況，詳細審查十個方面。第三，知道所需僧眾的數量。即第三種情況，能治理者和所對治者。具體如上所述。第四，知道所用的聖教。即第四種情況，白四羯磨（一種僧團決議程式）。觀察與業相應的學處（Sikkhāpada，戒條）。第五，知道懺悔儀式的設定。即第五種情況，宿世的差異。第六，覆藏時間的計算。律藏中，如果犯了多個僧殘罪，即使記得數量但不記得日期，只要記得覆藏的日數長短，就按照日數長的來處理。如果不記得日數，就從清凈之後開始計算，也就是從壇場受戒時開始計算。十誦律中，如果不記得日月數，應該從受大戒之後開始計算。必須說從乞求清凈之後開始計算。五年十年的覆藏，不能直接說從乞求清凈之後開始計算，因為知道滿分的期限。僧祇律中說，如果不記得夜晚，應當問是否在沒有年歲時犯戒。如果默然不語，就按照年份給予處分。如果說不是，就再問一歲、二歲、三四歲時犯戒嗎？按照默然不語的地方給予處分。十誦律中，在僧眾中三次勸諫。犯僧殘罪后，立即在僧眾中自首犯了僧殘罪。如果不立即說，就叫做覆藏。所以知道，即使很多人知道犯戒，最終也必須發露懺悔。第七，說明總懺和別懺的方法。律藏中，知道數量或不知道數量等，覆藏或不覆藏等，一個罪名有多種情況等，都用一個羯磨來懺悔。又說，有比丘犯了多個僧殘罪，或者有覆藏一日乃至十日者，佛陀命令從十日一起總懺。僧祇律中，總懺和別懺都可以。例如，一個月一日犯一個罪覆藏，乃至十日犯一個罪覆藏，或者有覆藏一夜乃至十夜者，應該做十次別住，乃至一次覆藏者，其六夜出罪等情況相同。十誦律懺悔僧殘罪中，詳細說明了犯戒的數量以及若干日覆藏等情況。第八，說明正式進行羯磨，分為兩部分。先說明懺悔者的威儀，教授乞詞。第二，說明……
【English Translation】 English version Knowing the types and characteristics of the offenses. As explained in the first case. 『Name』 refers to Sanghādisesa (a heavier offense). 『Type』 refers to seminal emission and touching (a woman). 『Characteristic』 refers to the number of precepts violated. The Vinaya states: 『One offense has multiple situations, therefore it is necessary to dwell separately.』 Second, knowing whether it constitutes concealment. As in the second case, examine the ten aspects in detail. Third, knowing the number of Sangha members required. That is, the third case, the one who can govern and the one who is governed. Specifically as mentioned above. Fourth, knowing the sacred teachings to be used. That is, the fourth case, the white four Karmas (a Sangha resolution procedure). Observe the Sikkhāpada (precepts) corresponding to the karma. Fifth, knowing the establishment of the repentance ceremony. That is, the fifth case, the differences in past lives. Sixth, the calculation of the concealment time. In the Vinaya, if multiple Sanghādisesa offenses are committed, even if the number is remembered but the date is not, as long as the length of the concealment days is remembered, it will be dealt with according to the longer number of days. If the number of days is not remembered, it will be calculated from the time of purification, that is, from the time of receiving the precepts in the altar. In the Ten Recitations Vinaya, if the number of days and months is not remembered, it should be calculated from the time of receiving the great precepts. It must be said that it is calculated from the time of requesting purification. For five or ten years of concealment, one cannot directly say that it is calculated from the time of requesting purification, because the full term is known. The Sanghika Vinaya states that if the night is not remembered, one should ask whether the offense was committed without a year or time. If one remains silent, the punishment will be given according to the year. If one says no, then ask again whether the offense was committed at the age of one, two, three, or four. The punishment will be given according to where one remains silent. In the Ten Recitations Vinaya, there are three admonitions in the Sangha. After committing a Sanghādisesa offense, one should immediately confess in the Sangha that one has committed a Sanghādisesa offense. If one does not say it immediately, it is called concealment. Therefore, it is known that even if many people know that an offense has been committed, it must eventually be confessed and repented. Seventh, explain the methods of general repentance and separate repentance. In the Vinaya, knowing the number or not knowing the number, concealing or not concealing, one offense having multiple situations, etc., all use one Karma to repent. It is also said that if a Bhikkhu commits multiple Sanghādisesa offenses, or if there is concealment for one day to ten days, the Buddha orders that all ten days be repented together. In the Sanghika Vinaya, both general repentance and separate repentance are acceptable. For example, if one offense is committed and concealed on the first day of the month, and one offense is committed and concealed on the tenth day, or if there is concealment for one night to ten nights, ten separate dwellings should be made, and for one concealment, the situation of the six nights of leaving the offense is the same. In the Ten Recitations Vinaya's repentance of Sanghādisesa offenses, the number of offenses and the number of days of concealment are explained in detail. Eighth, explain the formal implementation of Karma, divided into two parts. First, explain the deportment of the penitent, and teach the words of request. Second, explain...
羯磨所被。初中先脫卻新淨餘衣。著安陀會及余粗服。上著郁多羅僧。偏露右肩。脫革屣。合掌曲身低頭。來至僧中。自慨此罪將入重處。如上論云。殘有咽喉未死賴蒙。如來曲垂慈憫。開立懺法。又我自慶。預發怖心得生慚愧。不知此懺者。則五十億六十千歲。唐受地獄。如是等緣。以為悲喜方便深自慨責。恥己罪累。塵坌清眾如是鞭心已。四面禮僧足訖。至羯磨者前。互跪合掌。若自乞陳。旁人授之亦得(然犯者乃多不過三五。今取喜犯首以為法軌)大德僧聽。某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數(憶者言之)。或覆藏。一夜乃至百夜(其間延促。從少至多。任時所稱)。今從僧乞百夜覆藏羯磨。愿僧與我百夜覆藏羯磨。慈憫故三乞已。次明與法。索欲問和。答已作云。大德僧聽。某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜。今從僧乞百夜覆藏羯磨。若僧時到僧忍聽。僧與某甲比丘。百夜覆藏羯磨。白如是大德僧聽。某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜。今從僧乞百夜覆藏羯磨。僧今與某甲比丘。百夜覆藏羯磨。誰諸長老忍。僧與某甲比丘。百夜覆藏羯磨者默然。誰不忍者。說是初羯磨(第二第三亦爾)。僧已忍。與某甲比丘。百夜覆
【現代漢語翻譯】 現代漢語譯本： 關於羯磨（Karma，業力）所涉及的程式。首先要脫掉乾淨的新衣服，穿上安陀會（Antarvāsa，內衣）和其他粗糙的衣服，上面穿郁多羅僧（Uttarāsaṅga，上衣）。袒露右肩，脫掉革屣（皮革鞋子），合掌彎腰低頭，來到僧團中。自己悲嘆此罪將要進入嚴重之處。如上面所說，殘餘的罪業，雖然還有咽喉氣息未死，但依賴於如來（Tathāgata，佛）的慈悲憐憫，開創了懺悔的方法。我又自我慶幸，預先發出恐懼之心，得以產生慚愧。不知道這種懺悔方法的人，將在五十億六十千歲中，白白地承受地獄之苦。像這樣的因緣，用作悲傷和喜悅的方便，深深地自我責備，以自己的罪業玷污清凈的僧眾。像這樣鞭策內心之後，向四面八方的僧眾禮拜雙足完畢，來到羯磨者（執行羯磨的人）面前，互相跪著合掌。如果自己請求陳述，旁邊的人授予也可以（然而，犯戒的人大多不過三五個，現在取容易犯的首要罪過作為法則）。 『大德僧眾請聽，某甲比丘（Bhikṣu，男性出家人），犯了故意漏失、摩觸、粗語這三種僧殘罪（Saṃghāvaśeṣa，僅次於波羅夷的重罪），各自不記得次數（記得的就說出來）。或者隱瞞一夜乃至百夜（其間時間長短，從少到多，根據當時情況陳述）。現在向僧眾乞求百夜覆藏羯磨（Parivāsa，覆藏罪過的羯磨），希望僧眾賜予我百夜覆藏羯磨，因為慈悲憐憫的緣故，乞求三次。』 接下來闡明羯磨的方法，徵求同意並詢問是否和諧。回答完畢后，開始陳述：『大德僧眾請聽，某甲比丘，犯了故意漏失、摩觸、粗語這三種僧殘罪，各自不記得次數。或者隱瞞一夜乃至百夜。現在向僧眾乞求百夜覆藏羯磨。如果僧眾時間到了，僧眾忍可聽許，僧眾就給予某甲比丘百夜覆藏羯磨。』 白如是：『大德僧眾請聽，某甲比丘，犯了故意漏失、摩觸、粗語這三種僧殘罪，各自不記得次數。或者隱瞞一夜乃至百夜。現在向僧眾乞求百夜覆藏羯磨。僧眾現在給予某甲比丘百夜覆藏羯磨。哪位長老能夠忍受僧眾給予某甲比丘百夜覆藏羯磨的就默然，哪位不能忍受的就說出來。』這是初羯磨（第一次羯磨，第二第三次也一樣）。僧眾已經忍可，給予某甲比丘百夜覆藏羯磨。
【English Translation】 English version: Concerning the procedures involved in Karma (action, deed). Initially, one should remove the newly cleaned and pure clothes, and wear the Antarvāsa (inner garment) and other coarse garments. Over that, wear the Uttarāsaṅga (upper robe). Partially expose the right shoulder, remove the leather shoes, join the palms, bend the body, and lower the head, coming into the Sangha (community). One should lament that this offense will lead to a severe place. As discussed above, the remaining offenses, although one still has breath in the throat and has not died, rely on the Tathāgata's (Buddha's) compassionate mercy, establishing the method of repentance. And I rejoice in myself, having preemptively generated a fearful heart, thus able to produce shame and remorse. Those who do not know this method of repentance will vainly endure the suffering of hell for fifty billion sixty thousand years. Such conditions are used as a means of sorrow and joy, deeply reproaching oneself, defiling the pure Sangha with one's own offenses. After whipping the heart in this way, having bowed to the feet of the Sangha in all directions, one comes before the Karma performer (the one who performs the Karma), kneeling and joining the palms. If one requests to confess oneself, it is also permissible for someone nearby to grant it (however, those who commit offenses are mostly no more than three or five; now, take the primary offense that is easily committed as the rule). 'Venerable Sangha, please listen. Bhikṣu (monk) so-and-so has committed the three Saṃghāvaśeṣa (offenses requiring initial and subsequent meetings of the Sangha) offenses of intentional emission, touching, and coarse language, each with an unremembered number of times (if remembered, state it). Or concealed for one night up to a hundred nights (the duration in between, from less to more, stated according to the situation at the time). Now, I request from the Sangha the Parivāsa (probation) Karma of a hundred nights, hoping that the Sangha will grant me the Parivāsa Karma of a hundred nights, out of compassion and mercy, requesting three times.' Next, clarify the method of the Karma, seek consent, and inquire about harmony. After the answer is completed, begin the statement: 'Venerable Sangha, please listen. Bhikṣu so-and-so has committed the three Saṃghāvaśeṣa offenses of intentional emission, touching, and coarse language, each with an unremembered number of times. Or concealed for one night up to a hundred nights. Now, I request from the Sangha the Parivāsa Karma of a hundred nights. If the Sangha's time has come, and the Sangha approves and permits, the Sangha will grant Bhikṣu so-and-so the Parivāsa Karma of a hundred nights.' Announce thus: 'Venerable Sangha, please listen. Bhikṣu so-and-so has committed the three Saṃghāvaśeṣa offenses of intentional emission, touching, and coarse language, each with an unremembered number of times. Or concealed for one night up to a hundred nights. Now, I request from the Sangha the Parivāsa Karma of a hundred nights. The Sangha now grants Bhikṣu so-and-so the Parivāsa Karma of a hundred nights. Whoever among the elders can tolerate the Sangha granting Bhikṣu so-and-so the Parivāsa Karma of a hundred nights, let them remain silent; whoever cannot tolerate it, let them speak.' This is the first Karma (the first Karma; the second and third are the same). The Sangha has already tolerated and granted Bhikṣu so-and-so the Parivāsa Karma of a hundred nights.
藏羯磨竟。僧忍默然。故是事如是持(行事者。依此鈔中羯磨作法得成。若準律文。依古羯磨即須改張。不可謹誦也)。九明奪行誡敕行護法羯磨者。告云。此白四羯磨聖教良藥。遵之在心。奪三十五事。是折伏法。勿得有違。執眾勞苦。奉清凈比丘。是調伏法。每事順行。白等八事。是發露法。宜加愧恥深自克責。依法而白。不得有失。失者失宿。自慢慢他。示語已。即因僧集。白僧令知。應教云。大德僧聽。某甲比丘。犯故漏失僧殘罪(餘罪加之)。不憶數。覆藏一夜乃至百夜已。從僧乞覆藏百夜羯磨。僧已與我百夜覆藏羯磨。我某甲比丘。從今日行。白大德僧。知我行覆藏(三說)。其奪三十五事。如眾網法中。律云。彼行覆藏者。應日三時見清凈比丘。應作者一切如法作。不應違逆。至布薩日。應掃灑布薩處供給排程。乃至自在小房中住。有客來遣出者答云。不得二人共宿。故若眾僧分衣物。隨次取之。身在下行坐在沙彌上。不得與清凈比丘共住經行。同一床一版長床長版。作隔斷然後坐。乃至供給清凈比丘。如和尚法。文同故不出。十誦極少四清凈比丘作別住。二別住人不得同一床坐。不得在屏處。使以客比丘來不見故。善見若行別住人。有人請。或與人受戒。得停行法。事罷續行之。舍時應言。我令舍波
【現代漢語翻譯】 現代漢語譯本 《藏羯磨》完畢。僧眾默然。因此此事就這樣執行（行事者，依照此鈔中的羯磨作法就能成功。如果按照律文，依據古代羯磨就需要修改調整，不可照本宣科）。 九、關於奪行誡敕行護法羯磨：告知說，這白四羯磨是聖教的良藥，要銘記在心。奪去三十五事，是折伏法，不得違背。執持大眾勞務，奉事清凈比丘，是調伏法，每件事都要順從執行。白等八事，是發露法，應該增加慚愧之心，深刻地自我克責，依法稟白，不得有失。失去的會失去住宿資格，自高自大輕慢他人。告知完畢后，就因為僧眾集會，稟告僧眾令其知曉。應該教導說：『大德僧眾請聽，某甲比丘，犯了故意漏失僧殘罪（其他罪也加上）。不記得次數，覆蓋隱藏一夜乃至百夜之後，向僧眾乞求覆蓋隱藏百夜的羯磨。僧眾已經給我百夜覆蓋隱藏的羯磨。我某甲比丘，從今日開始執行。稟告大德僧眾，知道我正在執行覆蓋隱藏（重複三遍）。』 其中奪去三十五事，如《眾網法》中所說。律中說：『那正在執行覆蓋隱藏的人，應該每天三次拜見清凈比丘，應該做的事情都要如法去做，不應該違逆。到了布薩日，應該灑掃布薩場所，供給排程。甚至住在自己的小房間里，有客人來要請出去，回答說：不得二人共宿。』所以如果眾僧分配衣物，要按照次序領取。身處下位，坐在沙彌之上。不得與清凈比丘共同居住、經行，同睡一張床、一塊木板、長床、長木板，要設定隔斷然後才能坐。甚至供給清凈比丘，如同和尚的規矩一樣，文辭相同所以不再贅述。 《十誦律》中極少用四個清凈比丘來作別住。兩個別住的人不得同坐一張床，不得在隱蔽的地方，讓客人比丘來也見不到。善見說如果執行別住的人，有人請他，或者給人受戒，可以停止執行此法，事情完畢後繼續執行。捨棄時應該說：『我令舍波』
【English Translation】 English version The Saṃghakarma (Collection of monastic procedures) is completed. The saṃgha (community of monks) remains silent. Therefore, this matter is to be carried out in this way (the one performing the act, according to the karma (act, deed) procedure in this commentary, will succeed. If according to the Vinaya (monastic code), based on the ancient karma, it needs to be revised and adjusted, and cannot be recited verbatim). 9. Regarding the karma (act, deed) of depriving conduct, admonishing conduct, and protecting the dharma (teachings): Announce, 'This Bala Caturtha Karma (four-recitation procedure) is the good medicine of the sacred teachings, keep it in mind. Depriving thirty-five matters is the method of subduing, do not violate it. Holding the labor of the assembly, serving the pure bhikṣus (monks) is the method of taming, follow and execute every matter. The eight matters such as Bala (strength) are the method of confession, one should increase the heart of shame, deeply self-reproach, report according to the law, and must not lose it. Losing it will lose the qualification for lodging, being arrogant and belittling others.' After announcing, then because the saṃgha (community of monks) gathers, inform the saṃgha (community of monks) to let them know. One should teach: 'Venerable saṃgha (community of monks), please listen, m某甲 bhikṣu (monk), has committed the intentional omission of a saṃghāvaśeṣa (formal meeting) offense (add other offenses). Not remembering the number of times, covering and concealing for one night up to a hundred nights, requested from the saṃgha (community of monks) the karma (act, deed) of covering and concealing for a hundred nights. The saṃgha (community of monks) has already given me the karma (act, deed) of covering and concealing for a hundred nights. I, m某甲 bhikṣu (monk), will begin to execute it from today. Inform the venerable saṃgha (community of monks), know that I am executing covering and concealing (repeat three times).' Among them, depriving thirty-five matters, as stated in the Brahmajāla Sūtra (Brahma Net Sutra). The Vinaya (monastic code) says: 'That person who is executing covering and concealing should see pure bhikṣus (monks) three times a day, and should do everything that should be done according to the dharma (teachings), and should not violate it. On the day of Poṣadha (bi-monthly confessional ceremony), one should sweep and clean the Poṣadha (bi-monthly confessional ceremony) place, provide and manage. Even living in one's own small room, if a guest comes, one should ask them to leave, answering: 'One must not sleep together.' Therefore, if the saṃgha (community of monks) distributes items, one should receive them in order. Being in a lower position, sitting above the śrāmaṇeras (novice monks). One must not live and walk with pure bhikṣus (monks), sleep on the same bed, the same plank, long bed, long plank, one must set up a partition before sitting. Even providing for pure bhikṣus (monks), like the rules of the upādhyāya (preceptor), the wording is the same so I will not repeat it. The Daśabhāṇavāra Vinaya (Ten-Recitation Vinaya) rarely uses four pure bhikṣus (monks) to perform separate residence. Two people in separate residence must not sit on the same bed, must not be in a hidden place, so that guest bhikṣus (monks) cannot see them. Samantapāsādikā (Commentary on the Vinaya) says that if a person performing separate residence is invited, or gives ordination to someone, they can stop executing this method, and continue executing it after the matter is completed. When abandoning it, one should say: 'I order to abandon *波'
利婆沙(三說文如后明)。若寺中。多有比丘來去難白。書日得舍行法明相未出。還須白行之。十誦乃至六夜法。白僧停得二十五夜。四分若大眾難集。若不欲行。若彼人軟弱。多有羞恥。應至清凈比丘所白言。大德上座。我令日舍教敕不作。若欲行時。還至清凈人所白雲。我令日隨所教敕當作。彼得自更互作使。禮拜迎逆。亦得受沙彌凈人禮拜及使。律云。八事失夜法。一往余寺不白。二有客比丘來不白。三有緣自出界外不白。四寺內徐行者不白。五病不遣信白。六二三人同一屋宿。七在無比丘處住。八不半月半月說戒時白。隨一時闕皆失一夜(已得不失未得不成)。白清凈比丘法(律文不具義準白之)。具修威儀白雲。大德僧聽。我某甲比丘。犯故漏失(餘罪準知)。一僧殘罪。不憶數。覆藏一夜乃至百夜。已從僧乞百夜覆藏羯磨。僧已與我百夜覆藏羯磨。我某甲比丘。已行若干日。余有若干日未行。白大德知我行覆藏(三說)。若五人十人。總來集一處。行者總告白言。諸大德聽余詞同上。若不盡集亦無別眾。此是別人發露法也。有大德勝人來寺。應安置房中白之。不須門首。便成輕脫。其餘諸白。說戒白等。一同上文。改日與僧為異耳。十誦若欲行時。先思惟我今到前比丘所不。若到便去。五分若不捨行法。
【現代漢語翻譯】 現代漢語譯本 利婆沙(Libasa，三說文如后明)。如果寺廟中，有很多比丘(Biksu，佛教出家男眾)來來往往難以稟告，就書寫日期，得到舍行法(Shexingfa)的許可，在黎明前，還需要稟告才能實行。十誦律乃至允許六夜法(Liuye fa)。稟告僧眾可以停止二十五夜。四分律如果大眾難以聚集，或者不想實行，或者那個人軟弱，多有羞恥，應該到清凈的比丘(Biksu，佛教出家男眾)那裡稟告說：『大德上座，我令日舍教敕不作。』如果想實行的時候，還到清凈的人那裡稟告說：『我令日隨所教敕當作。』他可以自己互相使喚，禮拜迎接，也可以接受沙彌(Sami，佛教出家男眾)凈人(Jingren)的禮拜和使喚。律中說，八件事會失去夜法(Yefa)：一、前往其他寺廟不稟告；二、有客人比丘(Biksu，佛教出家男眾)來不稟告；三、有事自己出界外不稟告；四、寺內慢慢行走的人不稟告；五、生病不派人送信稟告；六、兩三個人同住一個屋子；七、住在沒有比丘(Biksu，佛教出家男眾)的地方；八、不半月半月說戒時稟告。隨便缺少一個都會失去一夜(已經得到的不會失去，未得到的不會成就)。稟告清凈比丘(Biksu，佛教出家男眾)的方法(律文不完整，按照意義類推稟告)。具足威儀稟告說：『大德僧聽，我某甲比丘(Biksu，佛教出家男眾)，犯了故意漏失(其他罪按照這個類推)，一僧殘罪(Sengcan zui)，不記得數量，覆蓋隱藏一夜乃至百夜，已經從僧眾乞求百夜覆藏羯磨(Fucang羯磨)，僧眾已經給我百夜覆藏羯磨(Fucang羯磨)，我某甲比丘(Biksu，佛教出家男眾)，已經實行若干日，還有若干日未實行，稟告大德知道我行覆藏(三說)。』如果五人十人，總共聚集在一處，實行的人總共稟告說：『諸位大德聽，其餘的詞語和上面相同。』如果不全部聚集也沒有別的僧眾。這是別人發露罪過的方法。有大德勝人來到寺廟，應該安置在房間中稟告他，不需要在門口，那樣會顯得輕率。其餘的稟告，說戒稟告等，都和上面的文字相同，只是把日期改為與僧眾一起為不同之處。十誦律如果想實行的時候，先思考我今天到前面的比丘(Biksu，佛教出家男眾)那裡去不去，如果去就去。五分律如果不捨棄行法(Xingfa)。
【English Translation】 English version Libasa (explained later as 'three recitations'). If in a monastery, there are many Bhiksus (Buddhist monks) coming and going, making it difficult to report, then write down the date, obtain permission for the 'Shexingfa' (abandoning practice), and before dawn, it is still necessary to report before implementing it. The Ten Recitations Vinaya even allows the 'Liuye fa' (six-night rule). Reporting to the Sangha (Buddhist monastic community) allows for a suspension of twenty-five nights. According to the Four-Part Vinaya, if the Sangha is difficult to gather, or if one does not wish to practice, or if that person is weak and easily ashamed, one should go to a pure Bhiksu (Buddhist monk) and report: 'Venerable Elder, I am ordered to abandon the practice for the day.' If one wishes to practice, one should return to the pure person and report: 'I am ordered to follow the instructions for the day.' He can then mutually employ others, receive and greet with prostrations, and also receive prostrations and service from Sramaneras (novice monks) and lay attendants. The Vinaya states that eight things will cause the loss of the 'Yefa' (night rule): 1. Going to another monastery without reporting; 2. A guest Bhiksu (Buddhist monk) arriving without reporting; 3. Leaving the boundary for personal reasons without reporting; 4. Those walking slowly within the monastery without reporting; 5. Being ill and not sending a messenger to report; 6. Two or three people living in the same room; 7. Living in a place without Bhiksus (Buddhist monks); 8. Not reporting during the fortnightly recitation of precepts. Missing any one of these will result in the loss of one night (what has been obtained will not be lost, what has not been obtained will not be achieved). The method of reporting to a pure Bhiksu (Buddhist monk) (the Vinaya text is incomplete, infer the meaning and report accordingly). Fully observing decorum, report: 'Venerable Sangha, listen. I, Bhiksu (Buddhist monk) so-and-so, have committed a deliberate omission (other offenses are inferred accordingly), a Sanghavasesa (Sengcan zui) offense, the number of which I do not remember, concealing it for one night to a hundred nights. I have already requested from the Sangha a hundred nights of concealment 'Karma' (Fucang 羯磨). The Sangha has already granted me a hundred nights of concealment 'Karma' (Fucang 羯磨). I, Bhiksu (Buddhist monk) so-and-so, have already practiced for a certain number of days, and there are still a certain number of days remaining. I report to the Venerable Ones that I am practicing concealment (recite three times).' If five or ten people gather in one place, those practicing should report together: 'Venerable Ones, listen. The remaining words are the same as above.' If not all gather, there is no separate Sangha. This is the method for others to confess their offenses. If a virtuous and superior person comes to the monastery, he should be settled in a room and informed, not at the entrance, as that would be disrespectful. The remaining reports, such as the recitation of precepts, are the same as the above text, except that the date is changed to be different from that of the Sangha. According to the Ten Recitations Vinaya, if one wishes to practice, one should first consider whether or not I will go to the Bhiksu (Buddhist monk) in front today. If I will go, then go. According to the Five-Part Vinaya, if one does not abandon the 'Xingfa' (practice).
出界見比丘。應總白雲。我某甲比丘。行別住已若干日。余若干日。大德憶持。不爾者舍行法已。見比丘不須白。到余處。應求彼僧更行之。四分寺內徐行者。不白失宿。若作意欲白。前人行疾。出界雖不白。不失宿無罪。十誦客比丘走出界。當如常行法。不應走逐。齊自界住。若行別住六夜人。病遣使白僧云。某甲別住人。病不得來。白僧令知。應具如四分白僧法。五分一如法比丘。得行別住法。如上第五方中說。鈔者云。佛法東流。行此法者亦少。縱有行悔。則棄小取大。依佛名方等而懺者。余意所未安。由心懷厭欣。未合大道。但篇聚依教自滅。業道任自靜思。皆嫌發露可羞。而業由羞故結。此正藥病相治。不得不行。又行覆者多不滿日。諸師立理互加同異。今取盛行之師傳授云。此依教懺法。大小乘中。校量心行。折伏為先。若考別住事業。則大成殷重。若準十誦。不行別住六夜出罪。佛並誠斷得罪得出。用彼徴此。理須相準。雖然恐事不稱法。則改張舊習。羯磨者云。某甲比丘。已行覆藏日。今從僧乞六夜。若后諸白羯磨。並須準改。當於乞六夜。前上座集僧已白雲。此某甲比丘。行僧殘覆藏。已經若干日。極意勤苦。余有若干日。未行者。此既于僧陳謝。僧今已受之。可放其餘日。和僧已眾若默然者。當
與六夜法。若行日滿者。依法誦之。二明與摩那埵法。初明乞法。大德僧聽。某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜已。從僧乞百夜覆藏羯磨。僧已與我百夜覆藏羯磨。我某甲比丘。已行覆藏日(若竟者應云竟)。今從僧乞六夜摩那埵。愿僧與我六夜摩那埵。慈憫故(三乞)上座如前作法。安慰之訖白言。大德僧聽。某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜已。從僧乞百夜覆藏羯磨。僧已與彼百夜覆藏羯磨。彼已行覆藏日。今從僧乞六夜摩那埵。若僧時到僧忍聽。僧今與彼六夜摩那埵。白如是。大德僧聽。此某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜已。從僧乞百夜覆藏羯磨。僧已與某甲比丘百夜覆藏羯磨。此某甲比丘。已行覆藏日。今從僧乞六夜摩那埵。僧今與某甲比丘。六夜摩那埵。誰諸長老忍。僧與某甲比丘。六夜摩那埵者默然。誰不忍者。說是初羯磨(第二第三亦爾)。僧已忍。與某甲比丘六夜摩那埵竟。僧忍默然故。是事如是持。彼得羯磨已。即于僧中白言。大德僧聽。我某甲丘丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜已。從僧乞百夜覆藏羯磨。僧已與我百夜覆藏羯磨。我比丘某甲。已行
【現代漢語翻譯】 現代漢語譯本 關於六夜的規定。如果覆藏期已滿，應依法誦唸。二是關於給予摩那埵(Mānatta，懺罪期)的規定。首先說明請求給予摩那埵的方法：『大德僧眾請聽，某甲(姓名)比丘，觸犯了故意遺漏、摩觸、粗語這三種僧殘罪(Saṃghāvaśeṣa，僅次於波羅夷的重罪)，每種罪行的次數都記不清了，或者覆藏了一夜乃至百夜。現在向僧眾請求百夜的覆藏羯磨(Kamma，業，此處指懺罪儀式)。僧眾已經給予了我百夜的覆藏羯磨。我某甲比丘，已經完成了覆藏期（如果已經完成，應說『已經完成』）。現在向僧眾請求六夜的摩那埵。希望僧眾慈悲，給予我六夜的摩那埵。』（重複三次請求）上座(長老)如前一樣進行儀式，安慰完畢后稟告說：『大德僧眾請聽，某甲比丘，觸犯了故意遺漏、摩觸、粗語這三種僧殘罪，每種罪行的次數都記不清了，或者覆藏了一夜乃至百夜。之前向僧眾請求百夜的覆藏羯磨，僧眾已經給予了他百夜的覆藏羯磨。他已經完成了覆藏期。現在向僧眾請求六夜的摩那埵。如果僧眾認為時機已到，請允許。僧眾現在給予他六夜的摩那埵。』稟告如上。『大德僧眾請聽，這位某甲比丘，觸犯了故意遺漏、摩觸、粗語這三種僧殘罪，每種罪行的次數都記不清了，或者覆藏了一夜乃至百夜。之前向僧眾請求百夜的覆藏羯磨，僧眾已經給予了某甲比丘百夜的覆藏羯磨。這位某甲比丘，已經完成了覆藏期。現在向僧眾請求六夜的摩那埵。僧眾現在給予某甲比丘六夜的摩那埵。哪位長老同意僧眾給予某甲比丘六夜的摩那埵，就保持沉默。哪位不同意，請說出來。』這是第一次羯磨（第二次、第三次也一樣）。僧眾已經同意，給予了某甲比丘六夜的摩那埵。僧眾因為沉默而表示同意。這件事就這樣執行。他得到羯磨后，立即在僧眾中稟告說：『大德僧眾請聽，我某甲比丘，觸犯了故意遺漏、摩觸、粗語這三種僧殘罪，每種罪行的次數都記不清了，或者覆藏了一夜乃至百夜。之前向僧眾請求百夜的覆藏羯磨，僧眾已經給予了我百夜的覆藏羯磨。我比丘某甲，已經完成
【English Translation】 English version Concerning the six-night rule. If the period of concealment is complete, it should be recited according to the law. Secondly, concerning the rule of granting Mānatta (period of probation). First, explain the method of requesting Mānatta: 『Venerable Sangha, please listen. Bhikkhu (monk) So-and-so has violated the three Saṃghāvaśeṣa offenses (a serious offense second only to Pārājika) of intentional omission, touching, and coarse language. The number of each offense is uncountable, or it has been concealed for one night or even a hundred nights. Now I request a hundred nights of concealment Kamma (action, here referring to the ritual of repentance) from the Sangha. The Sangha has already granted me a hundred nights of concealment Kamma. I, Bhikkhu So-and-so, have completed the period of concealment (if it is completed, it should be said 『has been completed』). Now I request six nights of Mānatta from the Sangha. I hope the Sangha will be compassionate and grant me six nights of Mānatta.』 (Request three times) The senior monk (elder) performs the ritual as before, and after comforting him, reports: 『Venerable Sangha, please listen. Bhikkhu So-and-so has violated the three Saṃghāvaśeṣa offenses of intentional omission, touching, and coarse language. The number of each offense is uncountable, or it has been concealed for one night or even a hundred nights. Previously, he requested a hundred nights of concealment Kamma from the Sangha, and the Sangha has already granted him a hundred nights of concealment Kamma. He has completed the period of concealment. Now he requests six nights of Mānatta from the Sangha. If the Sangha deems the time appropriate, please allow it. The Sangha now grants him six nights of Mānatta.』 The report is as above. 『Venerable Sangha, please listen. This Bhikkhu So-and-so has violated the three Saṃghāvaśeṣa offenses of intentional omission, touching, and coarse language. The number of each offense is uncountable, or it has been concealed for one night or even a hundred nights. Previously, he requested a hundred nights of concealment Kamma from the Sangha, and the Sangha has already granted Bhikkhu So-and-so a hundred nights of concealment Kamma. This Bhikkhu So-and-so has completed the period of concealment. Now he requests six nights of Mānatta from the Sangha. The Sangha now grants Bhikkhu So-and-so six nights of Mānatta. Which elder agrees that the Sangha should grant Bhikkhu So-and-so six nights of Mānatta, please remain silent. Whoever disagrees, please speak up.』 This is the first Kamma (the second and third are the same). The Sangha has agreed and granted Bhikkhu So-and-so six nights of Mānatta. The Sangha agrees because of silence. This matter is carried out in this way. After he receives the Kamma, he immediately reports in the Sangha: 『Venerable Sangha, please listen. I, Bhikkhu So-and-so, have violated the three Saṃghāvaśeṣa offenses of intentional omission, touching, and coarse language. The number of each offense is uncountable, or it has been concealed for one night or even a hundred nights. Previously, I requested a hundred nights of concealment Kamma from the Sangha, and the Sangha has already granted me a hundred nights of concealment Kamma. I, Bhikkhu So-and-so, have completed』
覆藏日。已從僧乞六夜摩那埵。僧已與我六夜摩那埵。我某甲比丘。從今日行。白大德僧。知我行摩那埵(三說)。若行經一夜者。余詞同上。乃至僧已與我六夜摩那埵。我某甲比丘。已行一夜未行五夜。白大德僧。知我行摩那埵(余夜集此增減之)。若客比丘來。唯改大德僧為異。余詞並同。律云。行六夜比丘。亦同行別住覆藏法。唯常在僧中宿。日日白為異(非謂與僧同處宿也)。僧祇因數數犯僧殘。如波逸提乃至越毗尼悔故。便制六夜懺悔。二十人中出罪。此上二行中。若覆與前法。不覆與后法。同俱出罪。若二法中重犯者。各壞二法。皆重與本日治之。余如別迷。三與出罪法先教乞云。大德僧聽。我某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜已。從僧乞百夜覆藏羯磨。僧已與我某甲比丘。百夜覆藏羯磨。我某甲比丘。已行覆藏日。已行僧乞六夜摩那埵。僧已與我六夜摩那埵。我某甲比丘。已行六夜摩那埵竟。令從眾僧乞出罪羯磨。愿僧與我出罪羯磨。慈憫故(三說)。羯磨者。如前作法。和白言。大德僧聽。此某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜。已從僧乞百夜覆藏羯磨。僧已與某甲比丘。百夜覆藏羯磨。此某甲比丘。已行覆藏日。已從僧乞六
【現代漢語翻譯】 現代漢語譯本： 覆藏罪（Fù cáng zuì）：隱瞞罪過的日子。我已經向僧團請求了六夜的摩那埵（Mónàduǒ，意為『意樂』，一種懺悔法）。僧團已經給了我六夜的摩那埵。我，某甲比丘（Bǐqiū，意為『出家人』），從今天開始實行。稟告大德僧團，知道我正在實行摩那埵（重複三次）。如果實行經過一夜，其餘的詞語與上面相同。乃至僧團已經給了我六夜的摩那埵。我，某甲比丘，已經實行了一夜，尚未實行五夜。稟告大德僧團，知道我正在實行摩那埵（剩餘的夜晚在此處增減）。如果有客比丘來，只需將『大德僧團』改為『異』，其餘詞語都相同。律中說，實行六夜的比丘，也同時實行別住覆藏法。只是經常在僧團中住宿，每天稟告有所不同（並非說與僧團同處住宿）。 僧祇（Sēngqí）：因為屢次觸犯僧殘罪（Sēng cán zuì），如波逸提（Bō yì tí，一種輕罪）乃至違越毗尼（Píní，意為『戒律』）而後悔，因此制定了六夜懺悔，在二十人中出罪。以上兩種行為中，如果隱瞞罪過，則給予之前的覆藏法；如果不隱瞞罪過，則給予之後的法。一同出罪。如果兩種法中都重犯，則各自破壞兩種法，都重新給予從本日開始的懲治。其餘的如同別迷（Bié mí）。 三次給予出罪法，先教導乞求說：『大德僧團聽著，我，某甲比丘，犯了故意漏失、摩觸、粗語三種僧殘罪，各自不記得次數，或者隱瞞一夜乃至百夜之後，已經向僧團請求百夜覆藏羯磨（Jiémó，意為『作法』）。僧團已經給了我，某甲比丘，百夜覆藏羯磨。我，某甲比丘，已經實行了覆藏日，已經實行了向僧團乞求六夜摩那埵，僧團已經給了我六夜摩那埵。我，某甲比丘，已經實行了六夜摩那埵完畢。』令其從眾僧乞求出罪羯磨，『愿僧團給我出罪羯磨，因為慈悲憐憫的緣故（重複三次）。』羯磨，如同之前的作法。和白說：『大德僧團聽著，這位某甲比丘，犯了故意漏失、摩觸、粗語三種僧殘罪，各自不記得次數，或者隱瞞一夜乃至百夜，已經向僧團請求百夜覆藏羯磨。僧團已經給了某甲比丘百夜覆藏羯磨。這位某甲比丘，已經實行了覆藏日，已經向僧團乞求六
【English Translation】 English version: Covering up the offense days. I have already requested six nights of Mánàduǒ (meaning 'satisfaction', a kind of repentance method) from the Sangha (monastic community). The Sangha has already granted me six nights of Mánàduǒ. I, the Bhikkhu (monk) named so-and-so, will begin practicing from today. I inform the venerable Sangha, knowing that I am practicing Mánàduǒ (repeated three times). If the practice lasts for one night, the remaining words are the same as above. Even to the point that the Sangha has granted me six nights of Mánàduǒ. I, the Bhikkhu named so-and-so, have already practiced for one night and have not yet practiced for five nights. I inform the venerable Sangha, knowing that I am practicing Mánàduǒ (the remaining nights are added or subtracted here). If a guest Bhikkhu arrives, only change 'venerable Sangha' to 'different', the remaining words are all the same. The Vinaya (monastic rules) says that a Bhikkhu practicing for six nights also practices the separate dwelling and concealment method at the same time. Only he usually stays in the Sangha and reports daily, which is different (it does not mean staying in the same place as the Sangha). The Sangha, because of repeatedly violating Sanghādisesa (a type of serious offense requiring formal meeting of the Sangha for expiation), such as Pācittiya (a minor offense) and even violating the Vinaya and regretting it, therefore established the six-night repentance, and expiation is done among twenty people. In the above two practices, if the offense is concealed, the previous concealment method is given; if the offense is not concealed, the subsequent method is given. Expiation is done together. If there is a repeated offense in the two methods, both methods are broken, and both are given a new punishment starting from that day. The rest is like separate confusion. Three times giving the method of expiation, first teaching to beg, saying: 'The venerable Sangha, listen. I, the Bhikkhu named so-and-so, have committed three Sanghādisesa offenses of intentional omission, touching, and coarse language, each with an unremembered number of times, or after concealing for one night to a hundred nights, I have already requested a hundred nights of concealment Karma (ritual act). The Sangha has already given me, the Bhikkhu named so-and-so, a hundred nights of concealment Karma. I, the Bhikkhu named so-and-so, have already practiced the days of concealment, have already practiced requesting six nights of Mánàduǒ from the Sangha, and the Sangha has already given me six nights of Mánàduǒ. I, the Bhikkhu named so-and-so, have already completed the six nights of Mánàduǒ.' Let him beg for expiation Karma from the Sangha, 'May the Sangha give me expiation Karma, because of compassion (repeated three times).' Karma, like the previous procedure. Announce and say: 'The venerable Sangha, listen. This Bhikkhu named so-and-so has committed three Sanghādisesa offenses of intentional omission, touching, and coarse language, each with an unremembered number of times, or after concealing for one night to a hundred nights, has already requested a hundred nights of concealment Karma from the Sangha. The Sangha has already given the Bhikkhu named so-and-so a hundred nights of concealment Karma. This Bhikkhu named so-and-so has already practiced the days of concealment and has already requested six
夜摩那埵。僧已與彼六夜摩那埵。此某甲比丘。已行六夜摩那埵竟。令從僧乞出罪羯磨。若僧時到僧忍聽。僧今與某甲比丘出罪羯磨。白如是。大德僧聽。此某甲比丘。犯故漏失摩觸粗語三僧殘罪。各不憶數。或覆藏一夜乃至百夜。已從僧乞百夜覆藏羯磨。僧已與彼百夜覆藏羯磨。彼某甲比丘。已行覆藏日。已從僧乞六夜摩那埵。僧已與彼六夜摩那埵。此某甲比丘。已行六夜摩那埵竟。今從僧乞出罪羯磨。僧今與某甲比丘出罪羯磨。誰諸長老忍。僧與某甲比丘。出罪羯磨者默然。誰不忍者。說是初羯磨(第二第三亦爾)。僧已忍。與某甲比丘出罪羯磨竟。僧忍默然故。是事如是持。與出罪已。依僧祇律。當教示言。善男子。佛在世比丘。能受戒能持戒能得聖果。滅后比丘。能受戒能破戒能入惡道。行者既內無護心。外縱身口。今犯此罪。垂至死處。猶有勝因改心懺悔。大眾隨喜。汝幸自慶。故文云。自今已去。形心清凈。如無憂花更勿復犯。縱更續犯。怖心難生。縱怖心生。懺罪無處。故論云。若二十清凈比丘。出僧殘罪。我法不滅。今時惡世。尚不喜聞犯名。豈當聽汝懺者如是。種種因緣。為說割斷之意。並引涅槃經。以貪慾習故。死入地獄畜生餓鬼。從彼得出。還為鳩鴿雞雀等。三懺偷蘭遮法分二。初明罪相。二
立懺儀。初中分二。一者從生偷蘭。謂初二篇下方便。若依十誦。初篇生重此是近方便。謂身口相加未得暢遂者。應一切僧中悔。若初篇生輕。二篇生重。應界外四比丘眾中悔。若僧殘生輕。應一比丘前悔。其懺法與波逸提同。二者自性偷蘭。亦名獨頭。亦分三品。云何名重。謂盜僧食具。十方現前物。偷四錢及非人重物等。須大眾懺。云何名中。破羯磨僧。盜三錢已下僧私之物。一有衣一無衣相觸。作僧殘境界。如是等類。對小眾懺。云何名下。如律云。畜用人發剃三處毛。灌下部露身行。著外道衣。畜石缽食生肉血等。僧祇瞋心裂破三衣缽。破塔等並偷蘭。用一人懺。律中初二篇下教人。犯偷蘭者。並是究竟。輕重同上懺之。二正加法分三。謂大眾小眾一人法。初明大眾者。就中分七。初乞多論中。莫問輕重。悉隨僧三乞。然後請懺悔主。其受懺者單白已。對首三悔。文如波逸提法。今明立大眾。要具五人以上方得行之。並界中僧集已。具修威儀。至僧中禮足已。先陳過於僧。然後乞云。大德僧聽。我某甲比丘。犯淫方便重偷蘭遮罪。不憶數。今從眾僧乞懺悔。愿僧聽我某甲懺悔。慈慜故(三說)。二明請懺悔主。應至清凈比丘所。合掌互跪請云。大德一心念我某甲比丘。今請大德為偷蘭遮懺悔主。愿大德。為我
【現代漢語翻譯】 現代漢語譯本： 立懺儀。初中分為二：一是從生偷蘭（因其他罪行而導致的偷蘭罪），指初篇和第二篇中的下品方便罪。如果按照《十誦律》，初篇犯重罪，這屬於近方便罪，指的是身口行為相加但尚未完全完成的罪行，應當在全體僧眾中懺悔。如果初篇犯輕罪，第二篇犯重罪，應當在界外四位比丘眾中懺悔。如果僧殘罪犯輕罪，應當在一位比丘面前懺悔。其懺悔方法與波逸提罪相同。 二是自性偷蘭（獨立的偷蘭罪），也稱為獨頭偷蘭罪，也分為三品。什麼是重罪？指盜竊僧團的食用器具、十方現前物（供養十方僧眾的物品）、偷盜四錢及非人所重視的物品等，需要大眾懺悔。什麼是中罪？指破壞羯磨僧（僧團的決議）、偷盜三錢以下的僧團私有物品、一有衣比丘和一無衣比丘互相接觸、製造僧殘罪的境界等，這類罪行對小眾懺悔。什麼是下罪？如律中所說，畜養使用人發、剃除三處毛髮、裸露下部行走、穿著外道衣服、畜養石缽、食用生肉血等。《僧祇律》中，以嗔恨心撕裂三衣缽、破壞塔等都屬於偷蘭罪，用一人懺悔。《律》中，初篇和第二篇中教唆他人犯偷蘭罪的，都是究竟罪，輕重罪的懺悔方法與上述相同。 二、正式的懺悔方法分為三種，即大眾懺悔法、小眾懺悔法和一人懺悔法。首先說明大眾懺悔法，其中分為七個步驟。首先是乞多論（請求懺悔的開端），不論罪行輕重，都按照僧團的三次乞請程式進行，然後請懺悔主。接受懺悔者在單獨稟白后，進行對首懺悔（面對面懺悔），文詞如波逸提罪的懺悔法。現在說明成立大眾懺悔法，需要具備五人以上才能進行。並且在界內的僧眾聚集完畢后，具足威儀，到達僧眾中禮足后，先向僧團陳述自己的過錯，然後乞請說：『大德僧聽，我某甲比丘，犯了淫慾方便的重偷蘭遮罪，不記得次數。現在向眾僧乞求懺悔，愿僧眾聽我某甲懺悔，因為慈悲憐憫的緣故。』（重複三次）。 二、說明請懺悔主。應當到清凈的比丘處，合掌互跪，請求說：『大德一心念我某甲比丘，現在請大德作為我的偷蘭遮罪的懺悔主，愿大德爲了我……』
【English Translation】 English version: The repentance ritual. The initial division is twofold: first, 'stulana' (a type of offense) arising from other offenses, referring to the lesser offenses in the first two sections. According to the 'Ten Recitations Vinaya,' committing a serious offense in the first section constitutes a 'proximate expedient' offense, referring to actions involving both body and speech that have not been fully completed. This should be repented before the entire Sangha. If a minor offense is committed in the first section and a serious offense in the second, repentance should occur among four bhikkhus outside the boundary. If a Sanghavasesa offense is minor, repentance should be made before one bhikkhu. The method of repentance is the same as for a Pacittiya offense. Second, 'svabhava stulana' (inherent stulana), also known as 'independent' stulana, is also divided into three categories. What constitutes a serious offense? This refers to stealing the Sangha's eating utensils, items offered to the Sangha of the ten directions, stealing four coins, or valuable items belonging to non-humans, etc., which require repentance before the entire Sangha. What constitutes a medium offense? This refers to disrupting the Sangha's 'karma' (proceedings), stealing less than three coins of the Sangha's private property, a bhikkhu with robes touching a bhikkhu without robes, creating a situation that leads to a Sanghavasesa offense, etc. These types of offenses require repentance before a small group. What constitutes a minor offense? As stated in the Vinaya, keeping and using human hair, shaving hair from three places, walking around naked, wearing the clothes of non-Buddhists, keeping a stone bowl, eating raw meat and blood, etc. According to the 'Mahasanghika Vinaya,' tearing the three robes and bowl out of anger, destroying stupas, etc., are all considered stulana offenses, which can be repented before one person. In the Vinaya, teaching others to commit stulana offenses in the first two sections are considered ultimate offenses. The method of repentance for both minor and serious offenses is the same as above. Two, the formal method of repentance is divided into three types: repentance before the entire Sangha, repentance before a small group, and repentance before one person. First, we will explain the method of repentance before the entire Sangha, which is divided into seven steps. The first is 'begging for discussion' (the beginning of requesting repentance). Regardless of the severity of the offense, the procedure of requesting three times before the Sangha should be followed, and then a master of repentance should be invited. The person receiving repentance, after making a single announcement, performs 'facing repentance' (face-to-face repentance), with wording similar to the repentance method for a Pacittiya offense. Now, we will explain the establishment of repentance before the entire Sangha, which requires at least five people to be present. After the Sangha within the boundary has gathered and is properly attired, upon arriving in the Sangha and paying respects, one should first confess one's faults to the Sangha and then request, saying: 'Venerable Sangha, listen. I, the bhikkhu named so-and-so, have committed a serious stulana offense of lustful intent, the number of times I do not remember. Now I beg the Sangha for repentance, may the Sangha listen to my repentance, out of compassion.' (Repeat three times). Two, explaining the invitation of the master of repentance. One should go to a pure bhikkhu, join palms, kneel, and request, saying: 'Venerable One, with one mind, remember me, the bhikkhu named so-and-so. Now I invite the Venerable One to be the master of repentance for my stulana offense. May the Venerable One for me...'
作偷蘭遮懺悔主。慈慜故(三說)。三懺主單白索欲問和。答云犯重罪偷蘭遮。單白受懺羯磨。應白言。大德僧聽。此某甲比丘。犯淫方便重偷蘭遮罪。不憶數。今從眾僧乞懺悔。若僧時到僧忍聽。我某甲比丘。受某甲比丘懺悔白如是。四當爲說罪名罪種罪相破戒余習。如前後懺中。五正明舍罪。文云。大德一心念。我某甲犯淫方便重偷蘭遮罪。不憶數。今向大德發露懺悔。不敢覆藏。余詞如后捨墮中說。六呵責云。自責汝心生厭離。答言爾。第七上之七相。律論各題。及論附事皆不整頓。今通引誠用想無紊亂。且據一罪。餘者準之。第二小眾者。十誦四人為小眾。若受他懺。則無單白。止得口問邊人。四分滅諍中。小眾者二三人也。縱有四人止同小法。以僧祇正斷五人為捨墮故。如上卷所明。立法有七。須乞懺法(同上餘者)。初明請懺主。一如大眾。二受懺者問邊人取和。比舍墮中。三為說罪名種相。四正舍罪。其詞曰。大德一心念。我某甲比丘。犯摩觸女人身上衣偷蘭遮。不憶數(憶者言之)。今向大德。發露不敢覆藏。余詞如常所述。五呵責。六立誓並同上。第三一人懺者五法。一請懺主。二為說名種相等。三正舍罪。牒前下品罪名陳露。四呵責。五立誓並同。上來三懺事既是稀。非謂事稀。罪多懺少故也。
【現代漢語翻譯】 現代漢語譯本 作為偷蘭遮罪（Sthulanacchaya，一種較重的罪）的懺悔主持，以慈悲之心（重複三次）。懺悔主持單獨陳述，請求僧團允許進行懺悔。回答說：『犯了重罪，偷蘭遮。』單獨陳述接受懺悔的羯磨（Karma，一種儀式）。應該這樣說：『大德僧眾請聽。這位某甲比丘（Bhikkhu，佛教僧侶）犯了淫慾方便的重偷蘭遮罪，次數不記得了。現在向僧眾請求懺悔。如果僧眾認為時機已到，僧眾允許，我某甲比丘接受某甲比丘的懺悔。』陳述如上。四，應當為他說明罪名、罪的種類、罪的相狀、破戒的殘餘習氣，如同之前的懺悔儀式中一樣。五，正式表明捨棄罪過。文辭說：『大德，請一心念。我某甲犯了淫慾方便的重偷蘭遮罪，次數不記得了。現在向大德發露懺悔，不敢隱瞞。』其餘的詞語如同後面捨墮罪（Nissaggiya Pacittiya，一種較輕的罪）的懺悔中所說。六，呵責說：『自我責備，內心生起厭離。』回答說：『是的。』第七，關於七相（懺悔的七個方面），律藏和論藏的題目各不相同，而且論藏所附的事例也不夠整頓。現在統一引用，誠心誠意，希望沒有紊亂。這裡只根據一種罪來說明，其餘的可以類推。第二，小眾懺悔，根據《十誦律》，四個人為小眾。如果接受他人的懺悔，則沒有單獨陳述，只能口頭詢問身邊的人。根據《四分律·滅諍篇》，小眾是兩三個人。即使有四個人，也只能按照小法進行，因為《僧祇律》規定，捨墮罪需要五個人才能正確地進行判斷，如上卷所說明的。立法有七個方面，需要請求懺悔的方法（與上面相同，其餘的）。首先說明請求懺悔主持。一，如同大眾懺悔。二，接受懺悔者詢問身邊的人，取得同意，如同捨墮罪的懺悔中一樣。三，為他說明罪名、種類、相狀。四，正式捨棄罪過。其詞語說：『大德，請一心念。我某甲比丘犯了摩觸女人身上衣服的偷蘭遮罪，次數不記得了（記得的就說出來）。現在向大德發露，不敢隱瞞。』其餘的詞語如同通常所說。五，呵責。六，立誓，都與上面相同。第三，一人懺悔有五種方法。一，請求懺悔主持。二，為他說罪名、種類等。三，正式捨棄罪過，詳細陳述前面的下品罪名。四，呵責。五，立誓，都與上面相同。以上三種懺悔的事情之所以稀少，並不是說事情本身稀少，而是因為罪多而懺悔少。
【English Translation】 English version Acting as the master of repentance for a Sthulanacchaya (a serious offense), with compassion (said three times). The master of repentance states alone, requesting the Sangha (community of monks) to permit the repentance. The response is: 'Committed a grave offense, Sthulanacchaya.' States alone the Karma (ritual) of accepting repentance. It should be said: 'Venerable Sangha, please listen. This Bhikkhu (Buddhist monk) named so-and-so has committed a grave Sthulanacchaya offense involving preparation for sexual intercourse, the number of times not remembered. Now he requests repentance from the Sangha. If the Sangha deems it the right time, and the Sangha permits, I, Bhikkhu so-and-so, accept the repentance of Bhikkhu so-and-so.' The statement is as above. Four, one should explain to him the name of the offense, the type of offense, the characteristics of the offense, and the remaining habits of breaking the precepts, as in the previous repentance ceremonies. Five, formally declare the abandonment of the offense. The text says: 'Venerable ones, please concentrate your minds. I, so-and-so, have committed a grave Sthulanacchaya offense involving preparation for sexual intercourse, the number of times not remembered. Now I confess and repent to the Venerable ones, not daring to conceal it.' The remaining words are as said later in the repentance for Nissaggiya Pacittiya (a lighter offense). Six, the rebuke says: 'Reproach yourself, generate aversion in your heart.' The response is: 'Yes.' Seven, regarding the seven aspects (of repentance), the titles of the Vinaya (monastic rules) and Shastra (treatises) differ, and the examples attached to the Shastra are not well-organized. Now they are uniformly cited, sincerely and earnestly, hoping there is no confusion. Here, it is explained based on one offense, and the rest can be inferred by analogy. Second, repentance in a small group, according to the 'Ten Recitation Vinaya', four people constitute a small group. If accepting repentance from others, there is no separate statement, only verbal inquiry of the people nearby. According to the 'Four-Part Vinaya, Chapter on Settling Disputes', a small group is two or three people. Even if there are four people, it can only be done according to the small method, because the 'Sanghika Vinaya' stipulates that five people are needed to correctly judge a Nissaggiya offense, as explained in the previous volume. There are seven aspects to the legislation, and the method of requesting repentance is required (the same as above, the rest). First, explain the request for the master of repentance. One, like the repentance of the large group. Two, the one accepting repentance asks the people nearby for agreement, as in the repentance for Nissaggiya offenses. Three, explain to him the name, type, and characteristics of the offense. Four, formally abandon the offense. The words say: 'Venerable ones, please concentrate your minds. I, Bhikkhu so-and-so, have committed a Sthulanacchaya offense of touching the clothes on a woman's body, the number of times not remembered (if remembered, say it). Now I confess to the Venerable ones, not daring to conceal it.' The remaining words are as usually said. Five, rebuke. Six, make a vow, both the same as above. Third, there are five methods for repentance by one person. One, request a master of repentance. Two, explain to him the name, type, etc., of the offense. Three, formally abandon the offense, detailing the previous lower-grade offense. Four, rebuke. Five, make a vow, both the same as above. The reason why the above three types of repentance are rare is not because the events themselves are rare, but because there are many offenses and little repentance.
然智人。犯過思悔必多。脫隱而不出即成疏略。文已繁廣事實遺漏。必若懺滌足為準量。下之四篇。人喜懷犯。故在初首曲更條緒。謂律中犯懺。必須識知不疑。善宜名種。依聚歷別。同篇合懺。異聚別悔。又牒罪入法。隨數稱之。若忘不知。乃云不憶。又見有行懺者。是非未分。輒為懺主端坐受懺。前人既不行懺者。是非未分。輒為懺主。端坐受懺。前人既不自曉。故請治之。或云眾學諸罪。或云預是罪者。或若有迷忘。或二篇同懺。或無犯而言犯。或犯重而云輕。如此失法之愆罪非逃隱。反成自累。何能辨他。故須照達。罪懺明逾水鏡。使彼此無私隱。情事有相應。則可為順教佛子矣。何者以律宗約相。違相心事俱非。不類大乘三報同皆一懺。余如戒本羯磨疏述。第四懺波逸提法分二。初明三十捨墮。后約九十。初中分三。謂僧法眾多人法對首法。又初分四。一明舍財。二明舍心。三明舍罪。四還衣雜相。初舍財中分四。一辯定須捨得不又二。初總明舍法差別。二辨財體是非。初中三十戒內。且約僧犯。尼非無懺。清心者希。僧捨墮中自他分二。一者自舍。如乞蠶綿用為衣服。但自斬壞不須對境。二者對他。道俗分二。兩種寶戒必舍俗人。餘二十七則對道舍。通局分二。乞缽一戒要本住處。又在僧中行缽等法。違
【現代漢語翻譯】 現代漢語譯本 智者應當明白，犯了錯誤后如果能深刻反思並懺悔，就能減少過錯。如果隱瞞過錯而不改正，就會變得粗心大意。如果條文已經很多很廣，就容易遺漏事實。因此，必須通過懺悔來作為衡量標準。接下來的四篇內容，是因為人們容易犯錯，所以在開始時詳細地列出各種條目。也就是說，對於律中的罪過和懺悔，必須清楚地瞭解，不能有任何懷疑。要清楚罪名的種類，依據戒條逐一辨別。同一篇中的罪過可以一起懺悔，不同篇中的罪過要分別懺悔。還要根據罪行歸入相應的戒條，按照數量來稱說。如果忘記或不知道，就說是『不記得』。此外，還看到一些懺悔的人，是非不分，就作為懺悔的主持人端坐接受懺悔。前面的人既然不明白懺悔的道理，所以請求加以糾正。或者說是眾學諸罪，或者說是預先犯下的罪過，或者是有迷惑遺忘，或者是兩篇罪過一起懺悔，或者是沒有犯錯卻說犯錯，或者是犯了重罪卻說是輕罪。像這樣違背佛法的過錯，如果不是有意隱瞞，反而會給自己帶來麻煩。又怎麼能辨別他人的是非呢？所以必須明察通達，使罪過和懺悔像水鏡一樣清晰，使彼此之間沒有隱瞞，情況和事實相符，這樣才能成為順從教誨的佛弟子。因為律宗注重外在的行為和內在的心念，行為和心念都不能違背戒律，這與大乘佛教的三報（現報、來報、后報）都通過一次懺悔來消除不同。其餘的可以參考戒本和羯磨疏的敘述。第四篇是懺悔波逸提罪的方法，分為兩部分。首先說明三十種捨墮罪，然後說明九十種波逸提罪。在三十種捨墮罪中，又分為三種：僧法捨墮、眾多人法捨墮、對首法捨墮。僧法捨墮又分為四部分：一是說明舍財，二是說明舍心，三是說明舍罪，四是歸還衣物的各種情況。在舍財中又分為四部分：一是辨別確定必須捨棄的財物，二是辨別財物的性質是否符合規定。在三十戒中，先說僧眾所犯的罪過，比丘尼並非沒有懺悔的機會，只是清凈心的人很少。僧眾的捨墮罪又分為自舍和他舍兩種。一是自舍，比如乞討蠶絲棉花用來做衣服，只要自己毀壞就可以了，不需要面對其他人。二是他舍，分為在家眾和出家眾兩種。兩種寶物（金、銀）的戒律必須舍給在家眾，其餘二十七種則舍給出家眾。通用和侷限分為兩種情況，乞缽這一戒必須在本寺院進行，又比如在僧眾中行缽等法，都是違背戒律的行為。
【English Translation】 English version The wise should understand that if they deeply reflect and repent after making mistakes, they can reduce their faults. If they conceal their faults without correcting them, they will become careless. If the rules are already numerous and extensive, it is easy to miss facts. Therefore, repentance must be used as a measure. The following four chapters are because people are prone to making mistakes, so the various items are listed in detail at the beginning. That is, regarding the offenses and repentance in the Vinaya (律, lì) [Discipline], one must clearly understand and not have any doubts. One must clearly know the types of offenses and distinguish them one by one according to the precepts. Offenses in the same chapter can be repented together, and offenses in different chapters must be repented separately. One must also classify the offenses into corresponding precepts and state them according to the number. If one forgets or does not know, one should say 'I don't remember.' In addition, some people who repent do not distinguish between right and wrong and sit as the repentance master to receive repentance. Since the person in front does not understand the principles of repentance, they request correction. Or they say that they are learning all the sins, or that they are sins committed in advance, or that there is confusion and forgetfulness, or that two chapters of sins are repented together, or that there is no offense but they say there is an offense, or that a serious offense is said to be a minor offense. Such violations of the Dharma (法, Fǎ) [Law; Doctrine] if not intentionally concealed, will instead bring trouble to oneself. How can one distinguish between right and wrong for others? Therefore, one must be discerning and thorough, so that offenses and repentance are as clear as a water mirror, so that there is no concealment between each other, and the situation and facts are consistent, so that one can become a Buddhist disciple who follows the teachings. Because the Vinaya School (律宗, Lǜ Zōng) [Discipline School] emphasizes external behavior and inner thoughts, neither behavior nor thoughts can violate the precepts, which is different from the Three Retributions (三報, Sān Bào) [Present Retribution, Retribution in the Next Life, Retribution in Future Lives] of Mahayana Buddhism, which are all eliminated through one repentance. For the rest, refer to the narration of the Precepts and Karma Commentary. The fourth chapter is the method of repenting for offenses of expiation (波逸提, Bō Yì Tí) [Pācittiya], which is divided into two parts. First, explain the thirty offenses of relinquishment (捨墮, Shě Duò) [Nissaggiya Pācittiya], and then explain the ninety offenses of expiation. Among the thirty offenses of relinquishment, there are three types: relinquishment by the Sangha (僧, Sēng) [Monastic Community], relinquishment by a group of people, and relinquishment by facing each other. Relinquishment by the Sangha is divided into four parts: first, explaining the relinquishment of wealth; second, explaining the relinquishment of mind; third, explaining the relinquishment of offenses; and fourth, various situations of returning clothing. Among the relinquishment of wealth, there are four parts: first, distinguishing and determining the wealth that must be relinquished; second, distinguishing whether the nature of the wealth meets the regulations. Among the thirty precepts, first talk about the offenses committed by the Sangha. Bhikkhunis (比丘尼, Bǐqiūní) [Buddhist nuns] are not without the opportunity to repent, but there are few people with pure minds. The offenses of relinquishment by the Sangha are divided into self-relinquishment and other-relinquishment. One is self-relinquishment, such as begging for silk floss to make clothes, just destroy it yourself, no need to face others. The second is other-relinquishment, divided into lay people and monastics. The precepts of the two treasures (gold and silver) must be relinquished to lay people, and the remaining twenty-seven must be relinquished to monastics. General and limited are divided into two situations. The precept of begging for alms must be carried out in this monastery, and practices such as begging for alms in the Sangha are violations of the precepts.
則不成。餘二十六處通彼此。人含僧別。各有意致非鈔者懷。二定財體。諸舍及多事現三五。不過畜長離衣販賣三事。乞衣受衣。義通犯不併如隨相。就犯長中。初明長體。后相染過。長體之相不過五種。一是屬受持故不須說。以不說故非是長限。如三衣坐具缽盂三事。必是受持。隨有衣幞袋帊。並不說凈。若受百一供具。亦須受持。不受者。有說不說。如下卷中。二是隨百一供身具。亦不須說。如靴鞋屩襪瓶碗過減缽等十六枚器。尼須說凈。僧直得畜。三隨重物故不須說。如八不凈。體非隨道。律開畜被故非凈限。乃至大氈褥帳等。準重不須。四入余捨墮。即不凈財不應凈法。亦不入長。不同昔解如取尼衣及販賣財。入手犯受取過限又犯長。今解不然。財無再舍。罪不雙結。單犯別舍。不同他律。僧祇離衣經十日。又犯長罪。四分多論單有一過。五雖入長限。是佛開緣。謂負債未入。他寄未入。買得未入。或雖入手。決舍與他。或共物未分。如是等例。是開限故亦無犯長。相染之文如上已明。二離衣宿隨其二三。是犯過者牒入。文中並必知數。非通三衣也。三販賣買物三事須分。如上隨戒。謂且如買物。佛制俗人而交貿。俗所取衣食具。一切衣缽。瓶碗紙筆墨等。無問輕重多少。無非爭價上下。口自斷當。雖非犯長
。乃入買易皆犯捨墮。若買田宅人畜幾桉牀蓆。但作吉懺。不須入舍。若長販易衣物散多。當隨物處別舍。其罪一處總治。治罪既竟。次第還衣。若雖舍衣。有盡不盡。犯長相染。余舍通成。二忘見本物成不者。謂舍衣多忘喜相染決。若舍衣竟。若還衣已說凈訖。忽見忘物。前舍說凈二法兩成。后所忘者。更將捨墮。若還財未說。而見忘物。並即相染。通將入犯長舍之。前財雖是乞衣販博舍還事同新得。如法說凈。但為長忘相染故不得說。還作長舍。若言忘者施他。此亦不成。以作屬己前生。后乃恐染而舍。此非凈施佛不許之。文云。若舍已然後遣也。其所忘物。若是販賣余舍片無相染。言相染者。十日一月急施過後三戒相通相染。以此事勞舍財衣。前預生舍念。決屬三寶別人者成舍。后更取則是重盜。不入此戒。須知三修舍威儀。其衣物三處束幞。一長衣幞。二是離衣。三諸雜舍。若衣財多段。須一一舍。今通連束。論云。一捨得成。又恐忘物相染。故須歷別。是長有染。雜舍則通。離衣一種染亦不得。如是將來僧中收聚一處。彼比丘。應偏露右肩脫革屣四向禮僧足。互跪合掌。曲身低頭執衣。四正說舍詞。未得即說僧中上座。應告不來諸比丘說欲及清凈得和合已。然後方舍。以律云此捨墮衣應舍。與僧若眾多人若
一人。不得別眾舍。若舍不成得罪。文相如是。臨事多忘。然後舍云。大德僧聽。我某甲比丘。故畜眾多(若少云數)長衣(若財)。過限不凈施犯捨墮。故離僧伽梨犯捨墮(餘二衣準著下法中更不述)。買得衣物(若干眾多)。犯捨墮(余有隨事言之)。今持此衣物舍與僧。一說二明舍心。法前明舍財乃離罪緣。法后明舍罪除惑報法。今明舍心正除罪因。以貯畜相續無心舍凈。今故犯罪舍已。猶畜貪心尤結。罪因不除。雖懺還犯。此謂長財之舍。不同余雜罪種。若取通理。要斷後畜為先。故文中由決舍與他。彼不還者但得小罪。止是失法之愆。四分一律宗是大乘。虛通無系。故發言誠事無滯結。若依他部。一舍已后無反還求。任僧處斷。或入常住。或入四方。或觀所須。或棄山水。即同此律斬壞。入廚施僧。施俗故知。行者若欲捨墮。先須舍心。若心不捨。兩相勞擾。但人見狹性非通遠。口雖世表行寔庸陋。今若不捨。要必歸死。捨身任業。一毫莫隨。而不思大事。任世送終。以此經生。生亦虛過。但知僧能除罪。行紹佛蹤。何得以世浮財勞心役慮。豈唯故為虛誡。聖論明文須知。薩婆多雲。衣已舍罪已悔畜心斷。當日得本財及意外財得受。二衣已舍罪未悔畜心斷。當日得本財及外財得吉羅。三衣舍與他罪已悔畜心
{ "translations": [ "現代漢語譯本：", "一人不得擅自離開僧團。如果擅自離開，就會犯戒。經文大意如此，但臨到事情發生時卻常常忘記。然後才說：『大德僧眾請聽，我某甲比丘，故意積蓄了許多（如果數量少就說數量）長衣（或者其他財物），超過了規定的限度，不清凈地施捨，犯了捨墮罪。故意離開了僧伽梨（僧眾的禮服），犯了捨墮罪（其餘兩種衣物參照下文的方法，不再贅述）。買來的衣物（數量很多），犯了捨墮罪（其餘的根據具體情況說明）。現在我將這些衣物舍給僧眾。』", "一次陳述，兩次說明，是爲了表明捨棄的決心。在法理上，先明確捨棄財物才能脫離罪業的因緣。在法理上，后明確捨棄罪業才能消除迷惑的果報。現在明確捨棄的決心，正是爲了消除罪業的根源。因為貯藏積蓄是連續不斷的，如果沒有捨棄的決心，就無法清凈。現在明知故犯，捨棄之後，仍然懷有貪心，罪業的根源就無法消除。即使懺悔了，還會再次犯戒。這就是所謂長財的捨棄，不同於其他雜罪的種類。如果從普遍的道理來說，必須先斷絕以後繼續積蓄的行為。所以經文中說要堅決地捨棄給他人。如果他人不歸還，也只是犯了小罪，只是失去了財物的過失。《四分律》的律宗是大乘，虛懷若谷，沒有束縛。所以言語真誠，事情沒有阻礙。如果按照其他部派的說法，一旦捨棄之後，就不能反悔索要，任由僧眾處置，或者納入常住，或者施給四方，或者根據需要使用，或者丟棄在山水中，就如同按照此律斬斷損壞一樣。放入廚房施捨給僧眾，施捨給在家居士，由此可知，修行者如果想要捨棄墮罪，首先必須要有捨棄的決心。如果心中沒有捨棄的決心，兩方面都會勞神費力。只是因為人們見識狹隘，心胸不夠開闊，口頭上說得冠冕堂皇，行為卻很庸俗低下。現在如果不捨棄，最終必定會死亡，捨棄身體，任由業力擺佈，一絲一毫都不能隨身帶走，卻不思考人生大事，任由世俗送終。以此度過一生，一生也白白虛度。只知道僧眾能夠消除罪業，行為能夠繼承佛的足跡，怎麼能因為世俗的浮財而勞心費力呢？難道是故意違背虛妄的戒律嗎？聖人的論述明白地說明了這一點，必須知道。《薩婆多》中說：『衣物已經捨棄，罪業已經懺悔，斷絕了積蓄的念頭，當天就可以獲得原本的財物以及額外的財物，可以接受。』『衣物已經捨棄，罪業沒有懺悔，斷絕了積蓄的念頭，當天可以獲得原本的財物以及額外的財物，會得到吉羅罪。』『衣物捨棄給他人，罪業已經懺悔，斷絕了積蓄的念頭，", "" ], "english_translations": [ "English version:", "A person must not leave the Sangha (community of monks) without permission. If they leave without permission, they commit an offense. The meaning of the text is like this, but when the matter arises, it is often forgotten. Then they say: 'Venerable Sangha, listen. I, Bhikshu (monk) so-and-so, intentionally accumulated many (if few, state the number) long robes (or other possessions), exceeding the prescribed limit, and did not give them away purely, thus committing a Nissaggiya Pacittiya (offense entailing forfeiture). Intentionally separated myself from the Sanghati (outer robe), thus committing a Nissaggiya Pacittiya (offense entailing forfeiture) (the other two robes are treated according to the method below, and will not be repeated). The purchased items (many in number), I committed a Nissaggiya Pacittiya (offense entailing forfeiture) (the rest is stated according to the specific situation). Now I offer these items to the Sangha.'", "One statement, two explanations, are to show the determination to relinquish. In terms of Dharma (teachings), clarifying the relinquishment of possessions first allows one to escape the causes of sin. In terms of Dharma, clarifying the relinquishment of sins later allows one to eliminate the consequences of delusion. Now, clarifying the determination to relinquish is precisely to eliminate the root of sin. Because hoarding and accumulating are continuous, without the determination to relinquish, one cannot be purified. Now, knowingly committing the offense, even after relinquishing, still harboring greed, the root of sin cannot be eliminated. Even if one confesses, they will commit the offense again. This is the so-called relinquishment of long-held possessions, different from other types of miscellaneous offenses. If speaking from a universal principle, one must first cut off the behavior of continuing to accumulate in the future. Therefore, the text says to resolutely relinquish to others. If others do not return them, it is only a minor offense, merely the fault of losing possessions. The Vinaya (monastic rules) of the Sarvastivada (a school of Buddhism) is Mahayana (the Great Vehicle), open-minded and without constraints. Therefore, words are sincere, and things are without hindrance. According to other schools, once relinquished, one cannot regret and ask for them back, leaving it to the Sangha to decide, either incorporating it into the permanent residence, or giving it to the four directions, or using it according to needs, or discarding it in the mountains and waters, just like cutting and destroying it according to this Vinaya. Putting it in the kitchen to give to the Sangha, giving it to laypeople, from this it is known that if a practitioner wants to relinquish a Nissaggiya Pacittiya (offense entailing forfeiture), they must first have the determination to relinquish. If there is no determination to relinquish in the heart, both sides will be troubled. It is only because people's knowledge is narrow, and their minds are not open enough, their words are grand, but their actions are vulgar and lowly. Now, if one does not relinquish, they will inevitably die, relinquish the body, and be at the mercy of karma (action and consequence), not a single thing can be taken with them, yet they do not think about the important matters of life, letting the world see them off. Spending a lifetime like this, the lifetime is wasted in vain. Only knowing that the Sangha can eliminate sins, and actions can inherit the Buddha's footsteps, how can one trouble the mind and worry about worldly wealth? Is it intentionally violating false precepts? The words of the sages clearly state this, one must know. The Sarvastivada says: 'The item has been relinquished, the sin has been confessed, the thought of accumulating has been cut off, on that day one can obtain the original item and extra items, and can accept them.' 'The item has been relinquished, the sin has not been confessed, the thought of accumulating has been cut off, on that day one can obtain the original item and extra items, and will receive a Dukkhata (offense of wrong-doing).' 'The item has been relinquished to others, the sin has been confessed, the thought of accumulating has been cut off," "" ] }
不斷。當日餘日。得本財及意外財並犯捨墮。此句正是舍心之模要。余句如疏。三明舍罪法有七。一對僧乞懺者。在僧中如前威儀。合掌口言。大德僧聽。某甲比丘。故畜眾多長財。不說凈犯捨墮(若過限者有則言之。余不過限。但誦上言也)。離僧伽梨宿犯捨墮。是衣已舍與僧。是中各有波逸提罪(長衣云眾多。則罪不憶數。若言一二。亦須述數多少。若三衣一向知數。若借衣受持。但懺離罪衣不須舍。若犯多時者云)。犯舍長財已用壞盡。各犯根本波逸提罪。不憶數(若憶數者隨有言。之餘買得財等用盡亦爾)。今從眾僧乞懺悔。愿僧聽我某甲比丘懺悔。慈憫故(此法出律戒諍法中。文不具足。準須具列)。如是三說已。上座告僧云。大眾受彼懺悔。二請懺悔主。必須根本俗人已來。不破五戒八戒。入佛法中。不犯十戒具戒中重者。下四聚罪。曾經依律懺法者。然後受他請。所以須簡者。佛言。有犯者不得受他懺悔。不得向有犯者解罪。亦不同昔下至不同犯。此妄引五分正文。彼中開命難大緣。不問同犯不同犯俱開。今是閑預必是非法。律中令覓清凈比丘。若無不得說戒懺悔。正明請法。律雖不出事須義立。應至清凈者前互跪合掌云。大德一心念。我某甲比丘。請大德為波逸提懺悔主。愿大德。為我作波逸提懺悔
【現代漢語翻譯】 現代漢語譯本 不斷。當日剩餘時間。獲得原本的財產以及意外之財，並且觸犯了捨墮罪。這句話正是捨棄之心的關鍵。其餘語句如疏文所說。 三、說明舍罪的方法有七種： 一、對僧眾請求懺悔的人。在僧眾中如之前的威儀。合掌口中說：『大德僧眾請聽。某甲比丘，故意積蓄眾多長財，不說清楚，觸犯了捨墮罪（如果超過期限的就說出來，沒有超過期限的，只誦讀上面的話）。離開僧伽梨衣過夜，觸犯了捨墮罪。這件衣服已經舍給僧眾。這其中各有波逸提罪（長衣說成眾多，那麼罪過就無法憶起數量。如果說出一二，也需要陳述數量多少。如果三衣一向知道數量。如果是借來的衣服受持，只懺悔離開身體的罪衣，不需要捨棄。如果觸犯多次就說）。觸犯舍長財罪，已經用壞用盡。各自觸犯根本波逸提罪，無法憶起數量（如果記得數量，就隨著說出來，其餘買得的財物等用盡也是一樣）。現在我從眾僧請求懺悔。愿僧眾聽我某甲比丘懺悔，因為慈悲的緣故（這個方法出自律戒諍法中，文字不完整，應該按照律文完整列出）。』 這樣說三遍之後，上座告訴僧眾說：『大眾接受他的懺悔。』 二、請懺悔的主持人。必須是根本的在家俗人以來，沒有破五戒八戒，進入佛法中，沒有觸犯十戒具足戒中的重罪，下四聚罪。曾經依照律法懺悔過的人。然後才能接受別人的請求。所以需要選擇，佛說：『有犯戒的人不得接受別人的懺悔，不得向有犯戒的人解罪，也不得與過去乃至不同犯的人一樣。』這是妄引五分律的正文。其中開許命難的大因緣，不問是否同犯都開許。現在是閑暇的預先準備，必定是不合法的。律中命令尋找清凈的比丘，如果沒有就不得說戒懺悔。正是說明請法。律中雖然沒有說，但事情需要根據義理建立。應該到清凈的人面前，互相跪著合掌說：『大德一心念，我某甲比丘，請大德作為波逸提懺悔的主持人。愿大德，為我做波逸提懺悔。』
【English Translation】 English version Unceasingly. On that very day. Obtaining original wealth and unexpected wealth, and also committing an offense requiring forfeiture. This sentence is precisely the key to the mind of renunciation. The remaining sentences are as the commentary explains. Three, explaining the methods of expiating offenses requiring forfeiture, there are seven: One, for those who request repentance from the Sangha. In the Sangha, maintain the same demeanor as before. With palms together, say: 'Venerable Sangha, please listen. I, Bhikshu (name), intentionally accumulated much long-term property, without declaring it, thus committing an offense requiring forfeiture (if exceeding the limit, state it; if not exceeding the limit, just recite the above words). Separating from the Sanghati robe overnight, I committed an offense requiring forfeiture. This robe is now forfeited to the Sangha. Within this, each has a Payattika offense (if long robes are described as numerous, then the offenses cannot be remembered in number. If one or two are mentioned, the quantity must be stated. If the three robes are always known in number. If the robe is borrowed and accepted, only repent for the offense of separating from the robe; it does not need to be forfeited. If the offense is committed multiple times, say). I committed the offense of forfeiting long-term property, which has been used up and destroyed. Each commits a fundamental Payattika offense, the number of which cannot be remembered (if the number is remembered, state it accordingly; the same applies to other acquired property that has been used up). Now I request repentance from the Sangha. May the Sangha listen to my, Bhikshu (name)'s, repentance, out of compassion (this method comes from the Vinaya's section on disputes over precepts; the text is incomplete and should be fully listed according to the Vinaya).' After saying this three times, the senior monk tells the Sangha: 'The Sangha accepts his repentance.' Two, inviting the master of repentance. It must be someone who, since being a fundamental layperson, has not broken the five precepts or eight precepts, has entered the Buddha's Dharma, and has not committed serious offenses among the ten precepts or full precepts, such as the four parajika offenses. Someone who has previously repented according to the Vinaya. Only then can they accept others' requests. The reason for selecting is that the Buddha said: 'One who has committed offenses must not accept others' repentance, must not absolve offenses for those who have committed offenses, and must not be the same as those who have committed offenses in the past, even if they are different offenses.' This is a false citation of the authentic text of the Five-Part Vinaya. It allows for great causes of life-threatening difficulties, without asking whether the offenses are the same or different. Now, being idle and preparing in advance is certainly illegal. The Vinaya commands to seek pure Bhikshus; if there are none, one must not recite the precepts or repent. It clearly explains requesting the Dharma. Although the Vinaya does not state it, the matter needs to be established according to the meaning. One should go before a pure person, kneel and put palms together, saying: 'Venerable One, with one mind, I, Bhikshu (name), request the Venerable One to be the master of Payattika repentance. May the Venerable One perform Payattika repentance for me.'
主。慈憫故。三請已未得答可不。三懺主單白。和僧索欲問和。答已白言。大德僧聽。某甲比丘。故畜眾多長財。不說凈犯捨墮。離僧伽梨宿犯捨墮。此諸衣物。已舍與僧。是中犯長波逸提罪。不憶數。離僧伽梨一波逸提。犯長舍財已用壞盡。亦有根本波逸提罪。不憶數。今從眾僧乞懺悔。若僧時到僧忍聽。我某甲比丘。受某甲比丘懺悔白如是。作是白已。前所懺者。大於己者告云爾。若小者云可受汝懺悔。四為說罪名種相破戒余習。先為說持破之相。後分別輕重悔法。當量前事告之。若是犯長者云。比丘之法本無積聚。涅槃文證不名為僧。今以凡心違于佛教。甚可恥等。若離衣者告云。佛言。我為諸弟子結戒。寧死不犯。比丘止有三衣缽器。行必隨身。猶如飛鳥無所顧戀。今慢佛正法。不制隨身。制者留著。豈成佛子。若離此衣生名破戒之人。妄食信施。所執缽盂即洋銅器。所著衣者是熱鐵鍱。出在大論。豈是凡言。乃至破戒余習破戒衣食。故入畜生中。別受無毛蟲鳥啖糞眾生等。如是隨機。約略斬斫五三句。要害事以示語之。但犯罪長時。心智頑鈍。雖聞苦語末足。動心者亦不必誡示。亦不勞為受。以相續故也。次為說罪名。名有三種。一者根本波逸提。此最後懺。二者從生根本三突吉羅。在根本前懺。三者從生
【現代漢語翻譯】 主（指懺悔者）。因為慈悲的緣故，三次請求還沒有得到回答，可以嗎？三位懺悔主單獨稟告。和尚請求詢問和尚。回答后稟告說：『各位大德僧眾請聽。某甲比丘（比丘的名字），因為蓄積了許多長財（指不應該長期持有的財物），沒有說清凈的犯戒和捨墮（一種罪名），離開僧伽梨（一種袈裟）宿夜犯了捨墮。這些衣物，已經舍給僧眾。其中犯了長波逸提罪（一種罪名），不記得次數。離開僧伽梨一次波逸提。犯了長財舍財已經用壞耗盡，也有根本波逸提罪，不記得次數。現在向眾僧請求懺悔。如果僧眾認為時機已到，僧眾允許，我某甲比丘，接受某甲比丘的懺悔。稟告完畢。』 之前所懺悔的事情，如果對方比自己年長，就告訴他說『知道了』。如果比自己年輕，就說『可以接受你的懺悔』。然後為他說明罪名的種類、相狀、破戒的殘餘習氣。先為他說清持戒和破戒的相狀，然後分別說明輕重，以及懺悔的方法。要根據之前的事情來告訴他。如果是犯了長財罪，就說：『比丘的法則是本來就沒有積聚的。《涅槃經》的經文可以證明，不應該以僧眾的名義積聚財物。現在以凡夫之心違背佛教，實在可恥。』 如果是離衣罪，就告訴他說：『佛說，我為各位弟子制定戒律，寧可死去也不要違犯。比丘只有三衣一缽，行走時必須隨身攜帶，就像飛鳥一樣沒有什麼可留戀的。現在你輕慢佛的正法，不強制自己隨身攜帶，強制自己留下財物，怎麼能成為佛的弟子呢？如果離開這些衣服，活著就是破戒之人，白白地吃信徒的供養。所執著的缽盂就像是洋銅器，所穿的衣服就像是燒紅的鐵甲。』這些話出自大論，難道是隨便說說的嗎？甚至破戒的殘餘習氣，破戒的衣食，所以會墮入畜生道中，分別承受無毛的蟲子、鳥類、吃糞的眾生等等的果報。 像這樣隨機應變，簡略地剖析五三句，把要害之處指出來告訴他。但是如果犯罪時間很長，心智頑固遲鈍，即使聽了嚴厲的話也不足以觸動內心，那麼也不必告誡他，也不必為他接受懺悔，因為罪業已經相續不斷了。 接下來為他說罪名。罪名有三種：第一種是根本波逸提，這是最後懺悔的。第二種是從根本產生的僧殘罪，在根本罪之前懺悔。第三種是從根本產生的突吉羅（一種輕罪）。
【English Translation】 Master (referring to the one confessing). Because of compassion, after three requests, if an answer is not received, is it permissible? The three confessors report separately. The Sangha requests to ask the Sangha. After the answer, it is reported: 'Venerable Sangha, please listen. Bhikkhu A (the name of the Bhikkhu), because of accumulating many long-term possessions (referring to possessions that should not be held for a long time), did not declare the pure offenses and Nissaggiya Pacittiya (a type of offense), and staying overnight away from the Sanghati (a type of robe) committed a Nissaggiya Pacittiya. These robes have been given to the Sangha. Among them, the offense of Pacittiya (a type of offense) has been committed, the number of times is not remembered. Staying away from the Sanghati once is a Pacittiya. The offense of accumulating possessions and discarding them has been used up and destroyed, and there are also fundamental Pacittiya offenses, the number of times is not remembered. Now I request repentance from the Sangha. If the Sangha deems the time appropriate, and the Sangha permits, I, Bhikkhu A, accept the repentance of Bhikkhu A. The report is completed.' Regarding the matters confessed earlier, if the other person is older than oneself, tell them 'Understood.' If they are younger than oneself, say 'I can accept your repentance.' Then explain to them the types of offenses, their characteristics, and the remaining habits of breaking the precepts. First, explain the characteristics of upholding and breaking the precepts, then separately explain the severity and the method of repentance. It should be based on the previous events to tell them. If the offense of accumulating possessions has been committed, say: 'The rule of the Bhikkhu is that there should be no accumulation. The sutras of the Nirvana Sutra can prove that one should not accumulate possessions in the name of the Sangha. Now, with a common mind, violating the Buddha's teachings is truly shameful.' If the offense of being away from the robe has been committed, tell them: 'The Buddha said, I have established precepts for all disciples, rather die than violate them. A Bhikkhu only has three robes and one bowl, which must be carried with them when walking, just like a bird that has nothing to be attached to. Now you despise the Buddha's Dharma, do not force yourself to carry them with you, and force yourself to keep possessions, how can you become a disciple of the Buddha? If you are away from these robes, living is a person who has broken the precepts, eating the offerings of believers in vain. The bowl you hold is like a foreign copper vessel, and the clothes you wear are like red-hot iron armor.' These words come from the Great Treatise, are they just casually said? Even the remaining habits of breaking the precepts, the food and clothing of breaking the precepts, will cause one to fall into the animal realm, separately enduring the consequences of hairless insects, birds, creatures that eat feces, and so on. Like this, adapt to the situation, briefly analyze five or three sentences, and point out the key points to tell them. But if the time of committing the offense is very long, and the mind is stubborn and dull, even if they hear harsh words, it is not enough to move their hearts, then there is no need to admonish them, nor is it necessary to accept repentance for them, because the offenses have been continuous. Next, explain the names of the offenses to them. There are three types of offenses: The first type is the fundamental Pacittiya, which is the last to be repented. The second type is the Sanghadisesa (a type of offense) that arises from the root, which is repented before the root offense. The third type is the Thullaccaya (a type of minor offense) that arises from the root.
覆藏六品吉羅。最在前懺。云何六品。一者根本覆吉羅。經初夜一品。第二夜一品。例余著用默妄。各有二品。通前六品。並據犯者言之。必無此九品亦不得謹誦。大見誦者故重言之。猶恐有誦者知。復柰何當復柰何。今正初懺六品覆藏。律文在前不得合墮。應請一比丘。即向所請者亦得口言。大德一心念。我某甲比丘。請大德為突吉羅懺悔主。愿大德。為我作突吉羅懺悔主。慈憫故。三請已二正悔罪應言。大德一心念。我某甲比丘。故畜眾多長衣。不說凈犯捨墮。離僧伽梨宿犯一捨墮。並不發露犯突吉羅經夜覆藏。隨夜展轉覆藏。並著用前犯舍衣突吉羅經夜覆藏。隨夜展轉覆藏。經僧說戒九處三問默妄突吉羅罪經夜覆藏。隨夜展轉覆藏。如是六品各是突吉羅。各不憶數。今向大德懺悔。不敢覆藏。愿大德憶我。告言。自責心生厭離。答言爾。二次懺三小罪根本著用捨墮。律中善見俱結罪名。說戒默妄文亦同此。如前請訖。更不重言。但正懺本罪應言。大德一心念。我某甲比丘。故畜長財眾多。不說凈犯眾多波逸提罪。離僧伽梨犯一波逸提罪。各經夜覆藏犯突吉羅罪。如上多少。又經僧說戒九處三問默妄突吉羅罪。不憶數。又著用不如法衣。犯眾多突吉羅罪。今向大德懺悔。愿大德憶我(一說)。呵責立誓如前。然懺
法繁重。生善致難。恐停勞僧眾。當於舍衣前。別處悔九品小罪。臨至僧中。單題根本者。最是機要。五正悔本罪。法應在受悔人前具儀口云。大德一心念。我某甲比丘。故畜長衣眾多。不說凈犯捨墮。故離僧伽梨犯捨墮。此衣物已舍與僧。各犯波逸提罪。如上犯數。又犯長舍財已用壞盡。各犯根本波逸提罪。不憶數(若無著用。自上來並不須也)。今向大德發露懺悔。不敢覆藏。懺悔則安樂。不懺悔不安樂。憶念犯發露。知而不敢覆藏。愿大德憶我清凈。戒身具足。清凈布薩(三說)。六呵責治應告云。汝自責心生厭離。七立誓言爾。大段四門。還衣雜法。初料簡是非。三十戒中五長戒者。必須畜斷。然後得還。非五長者。本以受取違法不由畜過。當座還之。今行事者。恐畜心不斷。故令經宿還。今不同之。必不斷心。多日亦犯。若舍心斷。當日得還。如上論文。今且依循舊法。若五長者。謂十日衣一月衣長缽七日藥急施過後畜等。經宿還之。律云。若大眾多難集。彼比丘有因緣事欲遠行。僧即應還彼衣。彼得衣已屏處付之。須作展轉羯磨。其文如亡人輕物法。加云僧今持是衣。與某甲比丘。某甲比丘。當還某甲比丘。白如是。余詞並同直付法。律云。應問彼言。此衣與誰。隨彼與者與之。若非五長。及是五長明日
【現代漢語翻譯】 現代漢語譯本 法繁重（指懺悔的儀軌繁瑣）。生善致難（行善卻容易遇到困難）。恐怕會耽誤僧眾的勞作。應當在舍衣之前，在別的地方懺悔九品小罪。臨到僧眾之中，單獨提出根本重罪，這是最重要的。五正悔本罪（指五種根本罪的懺悔），按照儀軌，應當在接受懺悔的人面前詳細說明：『大德一心念，我某甲比丘，故意蓄積過多的長衣，沒有說清凈就觸犯了捨墮罪。因為離開了僧伽梨（僧衣）而觸犯了捨墮罪。這些衣物已經舍給僧眾。各自觸犯了波逸提罪。如上面所說的次數。又觸犯了長舍財已經用壞用盡，各自觸犯了根本波逸提罪。不記得次數（如果沒有使用，從上面開始都不需要）。現在向大德發露懺悔，不敢隱瞞。懺悔就會安樂，不懺悔就不會安樂。憶念起所犯的罪就發露，知道卻不敢隱瞞。愿大德記住我的清凈，戒身具足，清凈布薩（三次說）。』六呵責治（指六種呵責的懲罰）應當告知：『你自我責備，內心生起厭離。』七立誓言：『是的。』大段四門（指四個主要方面）。還衣雜法（指歸還衣物的各種方法）。 首先要辨別是非。三十戒中的五長戒，必須斷除畜養的念頭，然後才能歸還。不是五長戒的，本來因為受取時不如法，而不是因為畜養的過失，應當當場歸還。現在行事的人，恐怕畜養的心沒有斷除，所以讓經過一夜再歸還。現在不同意這種做法。如果一定不斷除畜養的心，即使過了很多天也是犯戒。如果捨棄的心已經斷除，當天就可以歸還。如上面的論文所說。現在暫且遵循舊法。如果是五長，指十日衣、一月衣、長缽、七日藥、緊急施捨過後畜養等，要經過一夜再歸還。律中說：『如果大眾難以聚集，那位比丘因為有事要遠行，僧眾就應當歸還他的衣服。他得到衣服后，在僻靜的地方交給另一個人。』需要做展轉羯磨（一種儀式），其文如亡人輕物法。加上：『僧眾現在拿著這件衣服，交給某甲比丘。某甲比丘，應當歸還某甲比丘。』白如是（這樣說）。其餘的詞語都和直接交付的方法相同。律中說：『應當問他：這件衣服給誰？』隨他給誰就給誰。如果不是五長，或者是五長，明天
【English Translation】 English version The Dharma is complex (referring to the intricate rituals of repentance). Generating goodness leads to difficulties (it's easy to encounter obstacles when trying to do good). I fear it will delay the labor of the Sangha. Before relinquishing the robes, one should confess the minor offenses of the nine categories elsewhere. When approaching the Sangha, address the fundamental offenses separately, as this is most crucial. The fivefold correct repentance of fundamental offenses should be performed with proper ceremony before the person receiving the repentance, saying: 'Great Virtues, listen attentively. I, Bhikshu (monk) so-and-so, intentionally accumulated excessive long robes, without declaring them pure, thus violating the Nissaggiya Pacittiya (offense entailing forfeiture and expiation). Because of being separated from the Sanghati (outer robe), I violated the Nissaggiya Pacittiya. These robes have already been relinquished to the Sangha. Each has committed a Pacittiya offense. As mentioned above. Furthermore, the long-held property has been used up and ruined, each committing a fundamental Pacittiya offense. I do not remember the number (if there was no use, none of the above is necessary). Now, I confess and repent to the Great Virtues, daring not to conceal. Repentance brings peace, non-repentance brings unease. Remembering the offenses, I confess them, knowing but daring not to conceal. May the Great Virtues remember my purity, my body of precepts complete, pure Uposatha (three times).' The sixfold rebuke and treatment should be announced: 'You should self-reproach, generating aversion in your heart.' The seventh establishes the vow: 'Yes.' The four main sections. Miscellaneous methods for returning robes. First, one must discern right from wrong. Among the thirty precepts, the five long-held items must have the thought of hoarding severed before they can be returned. If it is not one of the five long-held items, and the original acceptance was unlawful rather than due to the fault of hoarding, it should be returned on the spot. Those performing the act now fear that the thought of hoarding has not been severed, so they allow it to be returned after a night. We do not agree with this practice now. If the thought of hoarding is certainly not severed, even after many days, it is still an offense. If the thought of relinquishing has been severed, it can be returned on the same day. As stated in the above treatise. For now, we will follow the old method. If it is one of the five long-held items, referring to the ten-day robe, one-month robe, long bowl, seven-day medicine, emergency donations hoarded after the event, etc., it must be returned after a night. The Vinaya (monastic code) says: 'If the Sangha is difficult to gather, and that Bhikshu has a reason to travel far, the Sangha should return his robes to him. After receiving the robes, he should hand them over to another person in a secluded place.' A transfer Kammavācanā (formal act) needs to be performed, the text of which is like the method for light items of the deceased. Add: 'The Sangha now holds this robe and gives it to Bhikshu so-and-so. Bhikshu so-and-so should return it to Bhikshu so-and-so.' 'It is announced thus.' The remaining words are the same as the direct delivery method. The Vinaya says: 'One should ask him: To whom is this robe given?' Give it to whomever he gives it to. If it is not one of the five long-held items, or if it is one of the five long-held items, tomorrow
還者。直作羯磨還之。和索問緣。答訖白言。大德僧聽。某甲比丘。故離僧伽梨宿犯捨墮(販賣買財隨稱)。是諸衣物。已舍與僧。若僧時到僧忍聽。僧今持是衣物。還某甲比丘。白如是。大德僧聽。某甲比丘。故離僧伽梨宿犯捨墮。此衣已舍與僧。僧今持是衣。還某甲比丘。誰諸長老忍。僧今持是衣。還某甲比丘者默然。誰不忍者說僧已忍。還某甲比丘衣竟。僧忍默然故。是事如是持。律中若不還衣者得吉羅。若依他部。如前具解。又如下卷諸部別行事中。問先懺根本后懺吉羅罪滅不。答如僧殘不異故。罪不得出。問四人單白得受懺不。答前已明之。並須五人已上。方行羯磨。四人若作。但得對首。如上卷中。余有諸舍。如別篇自現。故不廣述。二明眾多人舍有三。初對四人舍法。舍財還財。如前僧法不異。舍心亦同。乃至一人豈有須畜。若論舍罪則有六種。前須乞懺由對僧也。以對別故則無白文。余詞同上。但改單白為問邊人言。諸長老若長老。聽我受某甲比丘懺悔者。我當受彼言爾。余如刪補羯磨。對三人二人法亦大同。既是全別。初舍衣云。眾多大德一心念。然後自陳后云。舍與眾多大德。舍罪中問邊人與上無異。余法並同。二部還衣。前須羯磨。自他是僧。后別人法。口和還得。對一人法大略可知。舍財還
【現代漢語翻譯】 現代漢語譯本 歸還：直接舉行羯磨法（一種佛教儀式）歸還。詢問緣由，回答完畢后稟告說：『大德僧眾請聽，某甲比丘，因為離開僧伽梨（僧侶穿的一種袈裟）過夜，觸犯了捨墮罪（因販賣買賣財物等原因而犯的罪，具體原因隨所犯稱說）。這些衣物，已經捨棄給僧團。如果僧團認為時機已到，僧團同意，僧團現在將這些衣物，歸還給某甲比丘。』稟告完畢。 『大德僧眾請聽，某甲比丘，因為離開僧伽梨過夜，觸犯了捨墮罪。這些衣物已經捨棄給僧團。僧團現在將這些衣物，歸還給某甲比丘。哪位長老同意僧團現在將這些衣物，歸還給某甲比丘的，請默然。哪位不同意的請說。』僧團已經同意，歸還某甲比丘衣物完畢。僧團因為默然，所以這件事就這樣決定了。 律藏中如果不歸還衣物，會犯吉羅罪（一種輕罪）。如果按照其他部派的說法，如前面詳細解釋的。又如下卷各部派的特別行事中記載。問：先懺悔根本罪，后懺悔吉羅罪，罪業能消除嗎？答：如同僧殘罪（一種較重的罪）一樣，沒有區別，所以罪業不能消除。問：四個人單獨稟告可以接受懺悔嗎？答：前面已經說明了，必須五人以上，才能舉行羯磨法。四個人如果舉行，只能是對首懺悔（一種簡單的懺悔方式），如上卷中所說。其餘還有各種捨棄，如其他篇章中自然顯現，所以不詳細敘述。 二、說明眾多人捨棄有三種情況。首先是對四個人捨棄的方法。捨棄財物歸還財物，如前面的僧團法一樣，沒有區別。捨棄的心也相同。乃至一個人，哪裡需要蓄積財物呢？如果討論捨棄罪業，則有六種情況。前面必須請求懺悔，因為是對僧團懺悔。因為是對其他人，所以沒有稟告的文句。其餘詞語與上面相同。只是將單獨稟告改為詢問身邊的人說：『諸位長老，如果長老們，聽我接受某甲比丘的懺悔，我就接受。』對方回答『是』。其餘如刪補羯磨（一種羯磨法的補充）。 對三個人、兩個人的方法也大致相同。既然是完全不同的人。最初捨棄衣物說：『眾多大德一心念。』然後自己陳述，後面說：『捨棄給眾多大德。』捨棄罪業中，詢問身邊的人與上面沒有區別。其餘方法都相同。兩個部派歸還衣物。前面必須舉行羯磨法。自己是僧團，後面是其他人。口頭同意就可以歸還。對一個人的方法大致可以知道。捨棄財物歸還財物。
【English Translation】 English version Returning: Directly perform a Karma (a Buddhist ritual) to return it. Inquire about the reason, and after answering, report: 'Venerable Sangha, please listen, Bhikshu (a Buddhist monk) so-and-so, because of being separated from the Sanghati (a type of robe worn by monks) overnight, has committed a Nissaggiya Pacittiya offense (an offense due to selling or buying property, etc., the specific reason being stated according to the offense committed). These items of clothing have been relinquished to the Sangha. If the Sangha deems the time appropriate and agrees, the Sangha will now return these items of clothing to Bhikshu so-and-so.' The report is completed. 'Venerable Sangha, please listen, Bhikshu so-and-so, because of being separated from the Sanghati overnight, has committed a Nissaggiya Pacittiya offense. These items of clothing have been relinquished to the Sangha. The Sangha will now return these items of clothing to Bhikshu so-and-so. Which elder agrees that the Sangha should now return these items of clothing to Bhikshu so-and-so, please remain silent. Whoever disagrees, please speak.' The Sangha has agreed, and the return of the clothing to Bhikshu so-and-so is completed. Because the Sangha is silent, this matter is thus decided. In the Vinaya (monastic rules), if the clothing is not returned, a Thullaccaya offense (a minor offense) is committed. If according to other schools, as explained in detail earlier. Also, as recorded in the special practices of various schools in the following volume. Question: If one confesses the root offense first and then confesses the Thullaccaya offense, can the karmic obstacle be eliminated? Answer: Just like a Sanghavasesa offense (a more serious offense), there is no difference, so the karmic obstacle cannot be eliminated. Question: Can four people confess alone with a single announcement? Answer: It has been explained earlier that at least five people are required to perform the Karma. If four people perform it, it can only be a face-to-face confession (a simple form of confession), as mentioned in the previous volume. There are also various other relinquishments, as naturally appear in other chapters, so they are not described in detail. Second, there are three situations for explaining relinquishment by many people. First, the method of relinquishing to four people. Relinquishing property and returning property is the same as the Sangha method mentioned earlier, with no difference. The intention of relinquishing is also the same. Even for one person, where is the need to accumulate property? If discussing the relinquishment of offenses, there are six situations. One must first request confession because it is a confession to the Sangha. Because it is to other people, there is no sentence of announcement. The remaining words are the same as above. Only the single announcement is changed to asking the person next to you, saying: 'Venerable elders, if the elders listen to me accepting the confession of Bhikshu so-and-so, I will accept it.' The other person answers 'Yes.' The rest is like the Samantapasadika Karma (a supplement to a Karma). The methods for three people and two people are also roughly the same. Since they are completely different people. Initially, when relinquishing clothing, say: 'Many venerable ones, concentrate your minds.' Then state your own case, and later say: 'Relinquish to many venerable ones.' In the relinquishment of offenses, asking the person next to you is no different from above. The remaining methods are the same. Two schools return clothing. A Karma must be performed beforehand. Oneself is the Sangha, and the others are other people. Verbal agreement is sufficient for returning. The method for one person can be roughly known. Relinquishing property and returning property.
衣直對而已。若論除罪。無邊人故但具五法。如上謹依。易知不述。二明懺九十單墮法。當隨犯多少。總別通懺。方法同前。恐後進未知。更重生一位。且托妄語為緣。自余有犯隨名牒入。若有從生之罪。如前根本之初懺之。或九品六品四品三品二品。依知有無。如過量坐具新色三衣。並有著用故。須先悔。並同前示。二正懺法。先請一清凈知律比丘堪解罪者。共在空靜處。或對佛像前。具儀請之。請法如上不異。三請已。當爲分別罪名種相三種。又為說持破兩相。令生怖心。如上具懺已。然後悔根本法。詞云。大德一心念。我某甲比丘。犯故妄語一波逸提罪。今向大德發露懺悔。余如前說。善見云。若生時惡罵彼人。若入涅槃。罵者求悔。當於涅槃處作懺悔。懺悔已天道門不閉。五明懺提舍尼法。昔云與波逸提同。一說為異。今依律戒。自立懺法。不取人語。隨相四罪。文中具頒。先請一清凈比丘。文云。今請大德。為波羅提提舍尼懺悔主。余上下文同前。二為分別罪相。三正說舍罪。文云。大德一心念。我某甲比丘。無病從非親尼。自手受食食。大德我犯可呵法。所不應為。今向大德。悔過一說便止。呵治立誓。僧祇懺法雲。余詞大同四分。前人問。汝見罪不。答言見。語云慎勿更作。答言頂戴持。六懺突吉羅法
【現代漢語翻譯】 現代漢語譯本：整理好衣服，面對即可。如果討論消除罪過，因為有無邊的人，所以只需具備以上五種方法。如上文謹慎依據，容易理解，不再贅述。第二部分說明懺悔九十單墮法。應當根據所犯多少，總括或分別懺悔。方法與前文相同。恐怕後學者不知道，再次重複說明。姑且以妄語為例。其餘所犯之罪，隨罪名填入即可。如果有從根本罪衍生的罪過，如前文根本罪的懺悔方法一樣懺悔。或者九品、六品、四品、三品、二品，根據知道與否來定。如果有多餘的坐具、新顏色的三衣，並且已經使用過，必須先懺悔，方法與前文相同。第二部分是正式的懺悔方法。先請一位清凈、知律的比丘，能夠解除罪過的人，一起在空曠安靜的地方，或者在佛像前，按照儀軌請他。請法的方法與上文相同，沒有不同。第三部分，請完之後，應當為他分別罪名、種相三種，又為他說持戒和破戒兩種情況，讓他生起畏懼之心。如上文詳細懺悔之後，然後懺悔根本罪。懺悔詞說：『大德一心念，我某甲比丘，犯了故意妄語的波逸提罪，現在向大德發露懺悔。』其餘如前文所說。《善見律》說：『如果出生時惡罵那個人，如果那個人已經入涅槃，謾罵者請求懺悔，應當在那個人涅槃的地方作懺悔。』懺悔之後，天道之門不會關閉。第五部分說明懺提舍尼法。過去有人說與波逸提罪相同，有人說不同。現在依據律戒，自己設立懺悔方法，不採用別人的說法。隨相四罪，文中詳細列出。先請一位清凈的比丘。文書說：『現在請大德，作為波羅提提舍尼懺悔的主持人。』其餘上下文與前文相同。第二部分是為他分別罪相。第三部分是正式說出舍罪。文書說：『大德一心念，我某甲比丘，沒有生病，從非親屬的比丘尼手中接受食物食用。大德，我犯了可呵責的法，不應該做的事情，現在向大德悔過。』說一遍就停止。呵斥並立誓。僧祇懺法說：『其餘詞語大體與四分律相同。』前面的人問：『你見到罪過嗎？』回答說：『見到。』告訴他說：『謹慎，不要再犯。』回答說：『頂戴奉持。』第六部分是懺悔突吉羅罪。
【English Translation】 English version: Straighten your clothes and face it. If we discuss removing sins, because there are boundless people, it is only necessary to have the above five methods. As carefully followed above, it is easy to understand and will not be repeated. The second part explains the method of confessing the ninety single expiations (單墮法, dān duò fǎ). One should generally or separately confess according to the amount of offenses committed. The method is the same as before. Fearing that later learners do not know, I repeat the explanation again. Let's take false speech as an example. For the rest of the offenses, just fill in the name of the offense. If there are sins derived from the fundamental precepts, confess them in the same way as the confession of the fundamental precepts mentioned above. Or the nine grades, six grades, four grades, three grades, two grades, depending on whether you know it or not. If there are excess sitting cloths (坐具, zuò jù), new colored three robes (三衣, sān yī), and they have been used, you must first confess, and the method is the same as before. The second part is the formal confession method. First, invite a pure and knowledgeable Bhikkhu (比丘, bǐ qiū) who can resolve sins, and together in an open and quiet place, or in front of a Buddha statue, invite him according to the ritual. The method of inviting the Dharma is the same as above, there is no difference. The third part, after inviting, you should distinguish for him the three types of sin names and characteristics, and also tell him the two situations of upholding and breaking the precepts, so that he will have a sense of fear. After confessing in detail as above, then confess the fundamental precepts. The confession says: 'Great Virtue, concentrate your mind, I, Bhikkhu so-and-so, have committed the Pāyantika (波逸提, bō yì tí) offense of intentional false speech, and now I confess to Great Virtue.' The rest is as mentioned above. The Shan Jian Lu (善見律) says: 'If you cursed that person badly at birth, if that person has already entered Nirvana (涅槃, niè pán), the person who cursed asks for repentance, he should repent at the place where that person entered Nirvana.' After repentance, the gate of heaven will not be closed. The fifth part explains the method of Patidesaniya (提舍尼, tí shě ní). In the past, some people said it was the same as the Pāyantika offense, and some said it was different. Now, according to the precepts, I set up my own method of confession, and do not adopt other people's statements. The four offenses are listed in detail in the text. First, invite a pure Bhikkhu. The document says: 'Now I invite Great Virtue to be the host of the Patidesaniya confession.' The rest of the context is the same as before. The second part is to distinguish the characteristics of the sin for him. The third part is to formally say the abandonment of sin. The document says: 'Great Virtue, concentrate your mind, I, Bhikkhu so-and-so, am not sick, and received food from the hands of a non-relative Bhikkhuni (比丘尼, bǐ qiū ní) and ate it. Great Virtue, I have committed a reprehensible Dharma, something that should not be done, and now I repent to Great Virtue.' Stop after saying it once. Reprimand and vow. The Sanghi confession method says: 'The rest of the words are roughly the same as the Four-Part Law.' The person in front asked: 'Do you see the sin?' He replied: 'I see it.' Tell him: 'Be careful, don't commit it again.' He replied: 'I will uphold it.' The sixth part is to confess the Dukkata (突吉羅, tū jí luō) offense.
。此篇懺儀亦有多別。先出方軌后立條例。突吉羅罪。依律文中二種不同。一故作故犯應懺突吉羅。又犯非威儀突吉羅。二若不故作犯非威儀突吉羅。亦不分二懺之法。若依摩夷論說。故作者對人一說悔。誤作者責心悔。明瞭論薩婆多亦同如此。此則兩懺灼然通衢自顯。比來諸師。相㳂舊解。依文謹誦同皆責心。又引律文。小罪不從人懺。此文未了。須論解之。當律明故誤二法。諸論明兩懺不同。正理自明。何得固執。人言易毀聖論難違。今立論律二種懺法。先出罪種后明懺儀。初明諸篇覆藏罪。由識知故隱。非疑不識則不成覆。垢心既重。豈名為誤。次明諸篇方便。如淫戒發身欲起而未動。方便乃至吉羅中。發心欲令身不齊整著三衣等。無問輕重。並須對人。以故發不善心欲動其身口。併入故作攝。若獨頭吉羅。如眾學百戒。不從諸篇後生者。諸類極多。並有故誤兩犯。亦如前二懺。問如初篇方便重吉羅。後篇方便輕。云何齊責心一說對人懺。答罪名自齊。業隨心起。重者重悔。輕者輕治。同篇一處治。故結悔無階降。如卷初述。又云。罪該六聚。名通優劣。心居濃淡。業必重輕。理須別懺。義指為允。次明懺法。先對故作分二。前悔吉羅。如舍法中。不得以同名吉羅故。共根本合懺。律文自分六聚。不可抑之。次
懺根本。且約淫戒方便。余則例之。先請一懺主。其詞如捨墮中。三請已。便為說罪名種相。已三正舍罪。文云。大德一心念。我某甲比丘。犯淫戒遠方便突吉羅。不憶數。今向大德發露懺悔。愿大德憶我一說便止。余詞同上。此文四分無有。今約提舍波逸二懺。已多少不同。吉羅最微。不可廣誦墮法。不同僧祇彼合墮罪故也。次明誤作。先出其相。謂心不正念。遇緣起非。外越威儀。理須改懺。如著三衣。必回顧看視諸相。齊整方乃進路。戲笑妄語諸非法相。並先不攝念。故起斯過。律云。佛制攝持威儀。比丘若入若出。屈申俯仰。攝持衣缽。若衣若食。若服藥大小便利。若眠若睡若覺。若來若去。若坐若臥。若語若默。常爾一心。若違此制。具結其犯。次明作法。先悔從生。后明根本。應具儀至佛廟所。致敬已互跪合掌。云我某甲比丘。犯誤不齊整著郁多羅僧突吉羅罪。不憶數。今發露懺悔。更不敢作(一說)。余並準此。識罪發露。至一清凈比丘所具儀云。大德憶念。我某甲犯某罪。今向大德發露。后如法懺(三說)。此謂犯已未經明相者。得行斯法。若已經覆。后隨露日即罪不藏。若雖經說訖。后還覆者。還成覆藏。更須露罪。若犯僧殘未經明相。即首露者免吉羅罪。不成覆藏。余之五聚同免懺吉。疑罪露法
【現代漢語翻譯】 現代漢語譯本： 懺悔的根本。且以關於淫戒的方便法為例，其他的戒律可以類推。首先請一位懺悔主，所用的言辭如同《捨墮》中所說。三次迎請之後，便為懺悔者說明罪名的種類和相狀。已經三次正式舍罪，經文說：『大德一心念，我某甲比丘（身份），犯了淫戒的遠方便罪，突吉羅（輕罪），不記得次數。現在向大德發露懺悔，愿大德記住我，說一次便停止。』其餘的言辭與上面相同。這段經文在《四分律》中沒有，現在依據《提舍波逸提》（一種懺悔法）和《二懺》（兩種懺悔法）進行懺悔，已經有多少不同。突吉羅罪最輕微，不可以廣泛誦讀墮罪之法，不同於《僧祇律》，那裡合併了墮罪的緣故。接下來闡明誤作。首先指出它的相狀，就是心念不正，遇到因緣而生起非法行為，外在違越了威儀，理應改正懺悔。例如穿著三衣時，必須回頭看看各個方面是否整齊，然後才前進。嬉笑妄語等各種非法相，都是因為事先沒有攝念而引起的過失。《律》中說，佛制定了攝持威儀的規定，比丘無論出入、屈伸俯仰、攝持衣缽，還是穿衣、吃飯、服藥、大小便，無論是睡眠、睡醒，還是來去、坐臥、說話、沉默，都要始終一心。如果違背這些規定，都會構成犯罪。接下來闡明作法。首先懺悔從（不正念）生起的罪，然後闡明根本罪。應該具足儀軌到佛寺，致敬完畢后，互相右膝著地合掌，說：『我某甲比丘（身份），犯了誤穿著不整齊的郁多羅僧（上衣）突吉羅罪，不記得次數。現在發露懺悔，再也不敢做了（說一遍）。』其餘的都照此辦理。認識罪併發露，到一位清凈的比丘那裡，具足儀軌說：『大德憶念，我某甲（身份）犯了某罪，現在向大德發露。』之後如法懺悔（說三遍）。這是指犯了罪但還沒有經過明相（指沒有被發現或公開）的情況，可以實行這種方法。如果已經經過覆藏（隱瞞），之後隨著暴露的日子，罪業就不再隱藏。如果雖然經過說明完畢，之後又再覆藏，仍然構成覆藏罪，需要再次暴露罪行。如果犯了僧殘罪但還沒有經過明相，立即首露（坦白）就可以免除突吉羅罪，不構成覆藏罪。其餘的五聚罪也同樣可以免除懺悔突吉羅罪。對於有疑問的罪，可以採用暴露罪法。
【English Translation】 English version: The root of repentance. Let's take the convenience of the precept against sexual misconduct as an example, and other precepts can be inferred by analogy. First, invite a confessor, using words as in the 'Nissaggiya Pacittiya'. After inviting three times, explain the types and characteristics of the sins to the penitent. Having formally renounced the sins three times, the text says: 'Venerable, concentrate your mind. I, Bhikkhu (identity), have committed the remote expedient offense of the precept against sexual misconduct, a dukkata (minor offense), the number of times I do not remember. Now I confess and repent to the Venerable, may the Venerable remember me, say it once and stop.' The rest of the words are the same as above. This passage is not found in the 'Dharmaguptaka Vinaya'. Now, based on 'Tissapācittiya' (a type of repentance) and 'Two Repentances' (two types of repentance), there are already some differences. A dukkata offense is the slightest, and one should not widely recite the laws of defeat, unlike the 'Mahasanghika Vinaya', where defeat offenses are combined. Next, clarify the unintentional act. First, point out its characteristics, which is that the mind is not upright, encountering conditions that give rise to unlawful behavior, and outwardly violating the demeanor, one should correct and repent. For example, when wearing the three robes, one must look back to see if everything is neat before proceeding. Various unlawful appearances such as joking and lying are all caused by not restraining the mind beforehand. The 'Vinaya' says that the Buddha established the rules for restraining demeanor. Whether a Bhikkhu is entering or exiting, bending or stretching, holding robes and bowls, whether dressing, eating, taking medicine, or relieving oneself, whether sleeping, waking, coming, going, sitting, lying, speaking, or being silent, one should always be mindful. If one violates these rules, one will commit an offense. Next, clarify the method of repentance. First, repent of the sin arising from (unwholesome thoughts), and then clarify the root sin. One should go to the Buddhist temple with complete rituals, pay respects, and then kneel on the right knee and join palms, saying: 'I, Bhikkhu (identity), have committed the dukkata offense of unintentionally wearing the uttarasanga (upper robe) improperly, the number of times I do not remember. Now I confess and repent, and I dare not do it again (say it once).' The rest should be done accordingly. Recognize the sin and confess it. Go to a pure Bhikkhu, complete the rituals, and say: 'Venerable, remember that I (identity) have committed such and such a sin, and now I confess to the Venerable.' Then repent according to the Dharma (say it three times). This refers to the situation where a sin has been committed but has not yet been made manifest (meaning it has not been discovered or made public), and this method can be practiced. If it has already been concealed, then as the days of exposure pass, the sin will no longer be hidden. If, although it has been explained, it is concealed again afterwards, it still constitutes the sin of concealment and needs to be exposed again. If one has committed a sanghadisesa offense but has not yet been made manifest, immediately confessing it can exempt one from the dukkata offense and does not constitute the sin of concealment. The remaining five groups of offenses can also be exempted from repenting of the dukkata offense. For doubtful sins, the method of exposing the sin can be adopted.
余同如上。應告言。大德憶念。我某甲比丘。于某犯生疑。今向大德發露。須后無疑時。如法懺悔。大論云。戒律雖微細。懺則清凈。犯十善戒。雖懺三惡道罪不除。如比丘殺畜。罪報猶在。前已具出。恐慢性戒謂言懺已無業。余如行法所述。善見云。于大者懺云大德。小者懺云長老。四分于上座懺者具五法。小者懺具四法。除禮足。十誦應具五法。偏袒脫革屣。右膝著地。兩手捉上座足(三說)。如悔過法。與欲清凈受歲出罪等法。威儀亦爾。有四種人。數數犯罪。數數悔過。一無羞。二輕戒。三無怖畏。四愚癡。鈔者言。此卷正宗戒體。五眾同須。舒軸極繁。事意未盡。幸上下細披。
四分律刪繁補闕行事鈔卷中(四) 大正藏第 40 冊 No. 1804 四分律刪繁補闕行事鈔
四分律刪繁補闕行事鈔卷下一(注撰非少立名標顯)
京兆崇義寺沙門釋道宣撰述
二衣總別篇第十七
四藥受凈篇第十八
缽器制聽篇第十九(房舍五行排程眾具法附)
對施興治篇第二十
頭陀行儀篇第二十一
僧像致敬篇第二十二(造立像寺法附)
計請設則篇第二十三
導俗化方篇第二十四
主客相待篇第二十五(四儀法附)
瞻病
【現代漢語翻譯】 現代漢語譯本：
『余同如上。應告言。大德憶念。我某甲比丘（bhikkhu，佛教出家男眾）。于某犯生疑。今向大德發露。須后無疑時。如法懺悔。』——我（懺悔者）如同上面所說。應該告知（上座），『大德請憶念，我某甲比丘，在某事上犯了戒律，心生疑慮。現在向大德坦白髮露，希望以後不再有疑惑時，能夠如法懺悔。』 『大論云。戒律雖微細。懺則清凈。犯十善戒。雖懺三惡道罪不除。如比丘殺畜。罪報猶在。前已具出。恐慢性戒謂言懺已無業。余如行法所述。』——《大論》中說，戒律即使非常細微，通過懺悔也能得到清凈。如果犯了十善戒，即使懺悔，也無法消除墮入三惡道的罪業。例如，比丘殺害動物，罪報依然存在。這些之前已經詳細說明過。這裡是擔心有人輕慢戒律，認為懺悔之後就沒有業報了。其他內容如同《行法》中所述。 『善見云。于大者懺云大德。小者懺云長老。四分于上座懺者具五法。小者懺具四法。除禮足。十誦應具五法。偏袒脫革屣。右膝著地。兩手捉上座足(三說)。如悔過法。與欲清凈受歲出罪等法。威儀亦爾。』——《善見律毗婆沙》中說，向上座懺悔時稱呼『大德』，向年幼者懺悔時稱呼『長老』。《四分律》中，向上座懺悔需要具備五種儀軌，向年幼者懺悔具備四種儀軌，少了禮足這一項。《十誦律》中，應該具備五種儀軌：偏袒右肩，脫掉鞋子，右膝著地，雙手抓住上座的腳（重複三次）。如同悔過法，給予同意、清凈、接受歲數、出罪等法，威儀也是如此。 『有四種人。數數犯罪。數數悔過。一無羞。二輕戒。三無怖畏。四愚癡。鈔者言。此卷正宗戒體。五眾同須。舒軸極繁。事意未盡。幸上下細披。』——有四種人，屢次犯戒，又屢次懺悔：一是沒有羞恥心，二是輕視戒律，三是沒有畏懼心，四是愚癡。著鈔者說，這一卷是正宗的戒體，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）都需要學習。經卷展開后內容繁多，但事情和意義還沒有完全表達清楚，希望大家仔細閱讀。
《四分律刪繁補闕行事鈔卷中(四)》 大正藏第 40 冊 No. 1804 《四分律刪繁補闕行事鈔》
《四分律刪繁補闕行事鈔卷下一(注撰非少立名標顯)》
京兆崇義寺沙門釋道宣撰述
二衣總別篇第十七
四藥受凈篇第十八
缽器制聽篇第十九(房舍五行排程眾具法附)
對施興治篇第二十
頭陀行儀篇第二十一
僧像致敬篇第二十二(造立像寺法附)
計請設則篇第二十三
導俗化方篇第二十四
主客相待篇第二十五(四儀法附)
瞻病
【English Translation】 English version:
'The rest is as above. Should be told. May the Venerable remember. I, Bhikkhu (bhikkhu, a Buddhist monk) named so-and-so, have doubts about committing a certain offense. Now I confess to the Venerable. When there is no doubt later, I will repent according to the Dharma.' - I (the penitent) am as mentioned above. Should tell (the senior monk), 'May the Venerable remember, I, Bhikkhu named so-and-so, have doubts about violating a certain precept. Now I confess to the Venerable, hoping that when there are no doubts later, I can repent according to the Dharma.' 'The Great Treatise says: Although the precepts are subtle, repentance purifies them. If one violates the ten wholesome precepts, even if one repents, the sins of the three evil realms cannot be eliminated. For example, if a Bhikkhu kills an animal, the karmic retribution still exists. This has been explained in detail before. This is to prevent people from being negligent of the precepts, thinking that there will be no karmic retribution after repentance. The rest is as described in the 'Practice Method'.' - The Great Treatise says that even if the precepts are very subtle, they can be purified through repentance. If one violates the ten wholesome precepts, even if one repents, the sins of falling into the three evil realms cannot be eliminated. For example, if a Bhikkhu kills an animal, the karmic retribution still exists. These have been explained in detail before. This is to prevent people from being negligent of the precepts, thinking that there will be no karmic retribution after repentance. The rest is as described in the 'Practice Method'. 'The Good View says: When confessing to a senior, call him 'Venerable'; when confessing to a junior, call him 'Elder'. In the Four-Part Vinaya, confessing to a senior requires five rituals; confessing to a junior requires four rituals, omitting the prostration. In the Ten Recitation Vinaya, five rituals should be observed: baring the right shoulder, taking off shoes, kneeling on the right knee, and holding the senior's feet with both hands (reciting three times). Like the repentance method, giving consent, purity, accepting age, and expelling sins, the demeanor is also the same.' - The Good View Vinaya Vibhasha says that when confessing to a senior, call him 'Venerable'; when confessing to a junior, call him 'Elder'. In the Four-Part Vinaya, confessing to a senior requires five rituals; confessing to a junior requires four rituals, omitting the prostration. In the Ten Recitation Vinaya, five rituals should be observed: baring the right shoulder, taking off shoes, kneeling on the right knee, and holding the senior's feet with both hands (repeating three times). Like the repentance method, giving consent, purity, accepting age, and expelling sins, the demeanor is also the same. 'There are four types of people who repeatedly violate precepts and repeatedly repent: one is shameless, two is to despise the precepts, three is fearless, and four is ignorant. The commentator says: This volume is the orthodox essence of the precepts, which all five assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, and Shikshamanas) need to learn. The scroll is very long, but the matters and meanings have not been fully expressed. I hope everyone will read it carefully.' - There are four types of people who repeatedly violate precepts and repeatedly repent: one is shameless, two is to despise the precepts, three is fearless, and four is ignorant. The commentator says: This volume is the orthodox essence of the precepts, which all five assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, and Shikshamanas) need to learn. The scroll is very long, but the matters and meanings have not been fully expressed. I hope everyone will read it carefully.
《Si Fen Lu Shan Fan Bu Que Xing Shi Chao, Scroll Middle (4)》 Taisho Tripitaka Volume 40, No. 1804 《Si Fen Lu Shan Fan Bu Que Xing Shi Chao》
《Si Fen Lu Shan Fan Bu Que Xing Shi Chao, Scroll Lower 1 (Annotated and Compiled, Not Briefly Established, Name Marked and Displayed)》
Compiled and Described by Shramana Shi Daoxuan of Chongyi Temple in Jingzhao
Chapter Seventeen: General and Specific on Two Robes
Chapter Eighteen: Receiving Purification of Four Medicines
Chapter Nineteen: Regulations on Bowls and Utensils (Attached: Rules on Housing, Five Elements, Allocation, and Dharma of Implements)
Chapter Twenty: Giving and Governing
Chapter Twenty-One: Ascetic Practices
Chapter Twenty-Two: Respect for Monastic Images (Attached: Dharma of Building Images and Temples)
Chapter Twenty-Three: Planning Invitations and Offerings
Chapter Twenty-Four: Guiding and Transforming the World
Chapter Twenty-Five: Host and Guest Treatment (Attached: Dharma of Four Postures)
Caring for the Sick
送終篇第二十六
諸雜要行篇第二十七(謂出世正業比丘所依法)
沙彌別法篇第二十八
尼眾別行篇第二十九
諸部別行篇第三十
二衣總別篇第十七
夫形居世累。必假威儀。障蔽塵染。勿過衣服。若受用有方。則不生咎戾必領納。乖式便自陷深愆。故初總分制聽后依門而解。何名為制。謂三衣六物。佛制令畜。通諸一化並制服用。有違結罪。何名為聽。謂百一衣財。隨報開許。逆順無過。通道濟乏也。就初分三。謂三衣坐具漉水袋也。后中分四。謂百一諸長糞掃俗施亡五眾衣輕重等例。今解初制。前明三衣分二。初明衣法后攝衣法。初中分四。一制意釋名功用。二作之方法。三加受持法。四雜出料簡。言制意者。薩婆多雲。欲現未曾有法故。一切九十六種外道。無此三名。為異外道故。分別功德論。為三時故制有三衣。冬則著重。夏則著輕。春則著中。亦為諸蟲故。智論云。佛聖弟子住于中道。故著三衣。外道裸身無恥。白衣多貪重著也。十誦為異外道故便以刀截。知是慚愧人衣。雜含云。修四無量者。並剃鬚發。服三法衣出家也。準此而名則慈悲者之服華嚴云。著袈裟者。舍離三毒等。四分云。懷抱于結使。不應披袈裟等。薩婆多五意制三衣也。一一衣不能障寒。三衣
【現代漢語翻譯】 現代漢語譯本 送終篇第二十六
諸雜要行篇第二十七（指代出家修行的比丘所應遵循的法）
沙彌別法篇第二十八
尼眾別行篇第二十九
諸部別行篇第三十
二衣總別篇第十七
人身處世，必然要藉助威儀來遮蔽塵世的污染。衣服的使用不可過度。如果使用得當，就不會產生過失；如果違背規範，就會陷入嚴重的過錯。因此，首先總的規定哪些是佛制，哪些是聽許，然後按照類別來解釋。什麼是『制』呢？指的是三衣六物，佛陀規定比丘必須持有，適用於所有僧團，並且規定了穿著和使用的方法，違背了就會犯戒。什麼是『聽』呢？指的是一百零一件衣服和財物，根據個人的業報而允許擁有，順應或違逆都不會有過錯，可以用來救濟貧乏。首先分為三類，即三衣、坐具和濾水囊。然後分為四大類，即一百零一件衣服、各種長物、糞掃衣、俗人佈施的衣服、亡者施捨的衣服、五眾的衣服、輕重等同的例子。現在解釋最初的『制』。先說明三衣，分為兩部分：首先說明衣的法則，然後說明攝衣的法則。在第一部分中，分為四個方面：一、說明佛制三衣的意義、解釋名稱和功用；二、製作的方法；三、加持和受持的方法；四、各種材料的簡擇。說到佛制三衣的意義，薩婆多部（Sarvastivada）認為，是爲了展現前所未有的法。因為所有九十六種外道（non-Buddhist religious sects）都沒有這三種名稱的衣服，爲了區別于外道。分別功德論（Punyakriya-vibhaga-sastra）認為，爲了適應三種時節而制定了三衣。冬天穿厚重的衣服，夏天穿輕薄的衣服，春天穿中等的衣服。也是爲了保護蟲類。智論（Mahaprajnaparamita-sastra）說，佛陀的聖弟子安住于中道，所以穿三衣。外道裸身**，白衣貪圖華麗的衣服。十誦律（Dasa-bhana-vinaya）認為，爲了區別于外道，所以用刀裁剪衣服，讓人知道這是有慚愧心的人穿的衣服。雜阿含經（Samyuktagama-sutra）說，修習四無量心（four immeasurables）的人，都要剃除鬚髮，穿著三法衣出家。根據這些經文，可以知道這是慈悲之人的服裝。華嚴經（Avatamsaka-sutra）說，穿著袈裟（kasaya）的人，能夠舍離貪嗔癡三毒等。四分律（Dharmaguptaka-vinaya）說，心中懷抱煩惱結使（klesha），不應該披袈裟等。薩婆多部認為，制定三衣有五種意義。一件衣服不能抵禦寒冷，三衣
【English Translation】 English version Chapter 26: Sending Off the Deceased
Chapter 27: Miscellaneous Essential Practices (Referring to the laws followed by monks who have left the world to practice)
Chapter 28: Separate Laws for Sramaneras (novice monks)
Chapter 29: Separate Practices for Nuns
Chapter 30: Separate Practices for Various Schools
Chapter 17: General and Specific Rules for the Two Garments
Living in the world, one inevitably relies on dignified conduct to shield oneself from worldly defilements. The use of clothing should not be excessive. If used properly, no faults will arise; if one deviates from the rules, one will fall into serious errors. Therefore, first, there is a general regulation of what is prescribed by the Buddha and what is permitted, and then it is explained according to category. What is 『prescribed』? It refers to the three robes (tricivara) and six possessions (sat pariskara), which the Buddha prescribed that monks must possess, applicable to all sanghas, and prescribed the methods of wearing and using them, violating which constitutes an offense. What is 『permitted』? It refers to the one hundred and one items of clothing and property, which are allowed according to individual karma, and there is no fault in complying or not, and can be used to relieve poverty. First, it is divided into three categories, namely the three robes, sitting mat (nisidana), and water filter (udakapatra). Then it is divided into four major categories, namely the one hundred and one items of clothing, various long items, robes made of discarded rags (pamsukula), robes donated by laypeople, robes donated by the deceased, robes of the five groups (panca-vargika), and examples of equal weight. Now explain the initial 『prescription』. First, explain the three robes, divided into two parts: first, explain the laws of the robes, and then explain the laws of collecting the robes. In the first part, it is divided into four aspects: first, explain the meaning of the Buddha's prescription of the three robes, explain the names and functions; second, the method of making them; third, the method of blessing and receiving them; fourth, the selection of various materials. Speaking of the meaning of the Buddha's prescription of the three robes, the Sarvastivada (Sarvastivada) school believes that it is to show unprecedented Dharma. Because all ninety-six types of non-Buddhist religious sects (non-Buddhist religious sects) do not have these three names of clothing, in order to distinguish them from non-Buddhists. The Punyakriya-vibhaga-sastra (Punyakriya-vibhaga-sastra) believes that the three robes were formulated to adapt to the three seasons. Wear heavy clothes in winter, light clothes in summer, and medium clothes in spring. It is also to protect insects. The Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says that the Buddha's holy disciples abide by the Middle Way, so they wear three robes. Non-Buddhists are naked, and laypeople covet gorgeous clothes. The Dasa-bhana-vinaya (Dasa-bhana-vinaya) believes that in order to distinguish them from non-Buddhists, the clothes are cut with a knife, so that people know that these are clothes worn by people with a sense of shame. The Samyuktagama-sutra (Samyuktagama-sutra) says that those who practice the four immeasurables (four immeasurables) must shave their beards and hair and wear the three Dharma robes to become monks. According to these sutras, it can be known that this is the clothing of compassionate people. The Avatamsaka-sutra (Avatamsaka-sutra) says that those who wear the kasaya (kasaya) can abandon the three poisons of greed, anger, and ignorance, etc. The Dharmaguptaka-vinaya (Dharmaguptaka-vinaya) says that those who harbor afflictions (klesha) in their hearts should not wear the kasaya, etc. The Sarvastivada school believes that there are five meanings in formulating the three robes. One garment cannot resist the cold, three garments
能障故。二不能有慚愧。三不中入聚落。四乃至道行不生善。五威儀不清凈故。制令畜三。便具上義。僧祇云。三衣者賢聖沙門標幟。缽是出家人器。非俗人所為。應執持三衣瓦缽。即是少欲少事等。當宗外部多為寒故制三。四分又云。三世如來。並著如是衣故。次釋名者。增一云。如來所著衣名曰袈裟。所食者名為法食(此袈裟衣從色得名。下文染作袈裟色。味有袈裟味。若據此土所翻通名為臥具。即三十中臥具者。三衣總名。如文中)。四分云。聽以刀截成。沙門衣不為怨賊所劫。應作安陀會儭體著。郁多羅僧僧伽梨入聚落著。而此三名諸部無正翻。今以義譯。慧上菩薩經。五條名中著衣。七條名上衣。大衣名眾集時衣。義翻多種。大衣云雜碎衣。以條數多故。若從用名入王宮聚落衣。七條者名中價衣。從用入眾衣。五條者名下衣。從用院內道行雜作衣。若就條數。便云十九十七乃至九條七條五條等。律中無五七九名。但云安陀會乃至僧伽梨。人名七九條也。若就通相。亦有縵僧伽梨。則隨力所辨。隨用分三。非無大分宗體。三明功用者。大悲經云。但使性是沙門污沙門行。形是沙門披著袈裟者。于彌勒佛乃至樓至佛所。得入涅槃。無有遣余。悲華經云。如來於寶藏佛所發願。成佛時我袈裟有五功德。一入我法中
【現代漢語翻譯】 現代漢語譯本 因為有障礙的緣故。二、不能有慚愧之心。三、不適合進入村落。四、乃至修行不能生出善法。五、因為威儀不清凈的緣故。所以制定了可以擁有三衣的規定，這樣就具備了上述的意義。《僧祇律》中說，『三衣是賢聖沙門的標誌，缽是出家人的用具，不是世俗之人所用的。』應該執持三衣瓦缽，就是爲了少欲少事等等。當宗外部多是因為寒冷，所以制定了三衣。《四分律》又說，『過去、現在、未來三世的如來，都穿著這樣的衣服。』接下來解釋名稱。《增一阿含經》中說，『如來所穿的衣服名叫袈裟，所吃的食物名為法食。』（這袈裟衣是從顏色得名，下文會說到染成袈裟色，味道有袈裟味。如果按照此土的翻譯，統稱為臥具，即三十種臥具中的臥具，是三衣的總稱，就像文中說的那樣）。《四分律》中說，『允許用刀裁剪而成，沙門的衣服不會被怨賊搶劫。』應該製作安陀會（Antarvāsa）貼身穿著，郁多羅僧（Uttarāsaṅga）和僧伽梨（Saṃghāṭī）進入村落時穿著。而這三個名稱在各個部派中沒有正式的翻譯，現在用意義來翻譯。《慧上菩薩經》中，五條的叫做中著衣，七條的叫做上衣，大衣叫做眾集時衣。義譯有很多種，大衣又叫做雜碎衣，因為條數很多。如果從用途來命名，可以叫做入王宮聚落衣。七條的叫做中價衣，從用途來說是入眾衣。五條的叫做下衣，從用途來說是院內道行雜作衣。如果就條數來說，就叫做十九條、十七條乃至九條、七條、五條等等。律中沒有五、七、九這些名稱，只說安陀會乃至僧伽梨。人們稱七條、九條等等。如果就通用的相貌來說，也有縵僧伽梨，那就隨能力來準備，隨用途來分為三類，並非沒有大的區分宗體。三、說明功用。《大悲經》中說，『只要本性是沙門，行為是沙門，形貌是沙門，披著袈裟的人，在彌勒佛乃至樓至佛那裡，都能進入涅槃，沒有遺漏。』《悲華經》中說，『如來在寶藏佛那裡發願，成佛時我的袈裟有五種功德。一、進入我的法中』
【English Translation】 English version Because of obstructions. Second, they cannot have shame and remorse. Third, it is not appropriate to enter villages. Fourth, even practicing the path cannot generate good deeds. Fifth, because the demeanor is not pure. Therefore, the rule is established that one can possess three robes, which fulfills the above meanings. The Saṃghika says, 'The three robes are the marks of virtuous and holy śramaṇas (śramaṇa: wandering ascetics), and the bowl is the utensil of a renunciant, not for laypeople.' One should hold the three robes and earthen bowl, which is for having few desires and few affairs, etc. The external sects mostly prescribe three robes because of the cold. The Sarvāstivāda also says, 'The Tathāgatas (Tathāgata: 'one who has thus come' or 'one who has thus gone,' an epithet of the Buddha) of the past, present, and future all wear such robes.' Next, explaining the names. The Ekottara Āgama says, 'The robe worn by the Tathāgata is called kaṣāya (kaṣāya: a saffron-colored dye; the color of Buddhist robes), and the food eaten is called dharma food.' (This kaṣāya robe is named after its color; the following text will mention dyeing it kaṣāya color, and the taste has a kaṣāya taste. If according to the translation in this land, it is generally called bedding, that is, the bedding among the thirty types of bedding, which is the general name for the three robes, as mentioned in the text). The Dharmaguptaka says, 'It is permitted to cut it with a knife. The śramaṇa's robe will not be robbed by enemies and thieves.' One should make an antarvāsa (antarvāsa: the inner garment) to wear close to the body, and wear an uttarāsaṅga (uttarāsaṅga: the upper robe) and saṃghāṭī (saṃghāṭī: the outer robe) when entering villages. However, these three names do not have formal translations in various schools. Now, they are translated according to their meanings. In the Hui Shang Bodhisattva Sutra, the five-strip robe is called the inner garment, the seven-strip robe is called the upper garment, and the large robe is called the robe for gatherings. There are many kinds of meaning translations. The large robe is also called the patchwork robe because it has many strips. If named according to its use, it can be called the robe for entering royal palaces and villages. The seven-strip robe is called the mid-priced robe, and in terms of use, it is the robe for entering assemblies. The five-strip robe is called the lower garment, and in terms of use, it is the robe for walking in the courtyard and doing miscellaneous work. If based on the number of strips, it is called nineteen-strip, seventeen-strip, or even nine-strip, seven-strip, five-strip, etc. The Vinaya does not have the names five, seven, or nine, but only says antarvāsa, up to saṃghāṭī. People call them seven-strip, nine-strip, etc. If based on the common appearance, there is also a mānasāṃghāṭī (mānasāṃghāṭī: a plain saṃghāṭī), which is prepared according to one's ability and divided into three types according to use. It is not that there are no major distinctions in the essence of the school. Third, explaining the functions. The Mahākaruṇādharmarāja Sutra says, 'As long as one's nature is that of a śramaṇa, one's conduct is that of a śramaṇa, one's appearance is that of a śramaṇa, and one wears the kaṣāya robe, one can enter nirvāṇa (nirvāṇa: enlightenment) in the presence of Maitreya Buddha (Maitreya Buddha: the future Buddha) and even Rocana Buddha, without any remainder.' The Karuṇāpuṇḍarīka Sutra says, 'The Tathāgata made a vow in the presence of Ratnagarbha Buddha (Ratnagarbha Buddha: a past Buddha), that when I become a Buddha, my kaṣāya robe will have five merits. First, entering my dharma'
。或犯重邪見等四眾。於一念中敬心尊重。必於三乘受記。二者天龍人鬼。若能恭敬此人袈裟少分。即得三乘不退。三者若有鬼神。諸人得袈裟乃至四寸。飲食充足。四者若眾生共相違反。念袈裟力。尋生悲心。五者若在兵陣。持此少分恭敬尊重。常得勝他。若我袈裟無此五力。則欺十方諸佛。僧祇云。僧尼有戒德。俗人索破袈裟段。欲禳災者。得與小者等。二作衣方法八門不同。一求財如法。謂非四邪五邪興利販易得者不成。律云。不以邪命得激發得相得犯捨墮衣。不得作等。二財體如。必須厚重熟致者。若細薄生疏綾羅錦綺紗縠細絹等。並非法物。律云。文繡衣不成受持故。僧祇一切生疏毛髮樹皮衣草衣皮衣並不成。五百問云。生絹不得作。必不現身者得。以作成如法故。僧祇龍著袈裟。免金翅鳥難。必不順教。則所被無力故。三色如法。四分云。上色染衣不得畜。當壞作袈裟色(此云不正色染。具有正翻)。若作五納衣者。得上色碎段者。裁作五納亦得。涅槃云。聽受衣服皮革等。雖聽畜種種衣。要是壞色。十誦云。一切青黃赤白黑五種純色衣不得著。除納衣。戒本三色。青泥棧也。薩婆多雲。五大色衣不成受。作三衣得作余衣著三點凈。用紺黑青。除三衣余衣三點凈。得皂木蘭一切得受。純青淺青碧等點凈。
【現代漢語翻譯】 現代漢語譯本 或犯重邪見等四眾（指出家男女二眾和在家男女二眾）。於一念之間以恭敬心尊重袈裟，必定能在聲聞乘、緣覺乘和菩薩乘這三乘中得到授記。 第二，天龍八部、人、鬼等眾生，如果能夠恭敬持有袈裟的少許部分，就能在三乘中得到不退轉的果位。 第三，如果有鬼神，人們得到袈裟乃至四寸大小，就能飲食充足。 第四，如果眾生之間互相違逆，唸誦袈裟的威力，就會立刻生起悲憫之心。 第五，如果在戰場上，持有袈裟的少許部分並恭敬尊重，常常能夠戰勝對方。如果我的袈裟沒有這五種力量，那就是欺騙十方諸佛。 僧祇律中說，僧尼如果有戒行和德行，俗人向他們索要破舊的袈裟碎片，想要用來禳除災禍，可以給予小塊的袈裟等物。 製作袈裟的方法有八個方面不同。第一是求財如法，指的是不是通過四種邪命和五種邪命來營利販賣而得到的財物，否則不能成就。律中說，不能用邪命得到的財物來激發貪慾，如果用這樣的財物做袈裟，就犯了捨墮罪，這樣的袈裟不能製作。 第二是財物的質地如法。必須是厚重、成熟、細密的材質。如果是細薄、生疏的綾羅、錦綺、紗縠、細絹等，就不是合法的財物。律中說，用文繡的衣服不能受持。僧祇律中說，一切生疏的毛髮、樹皮衣、草衣、皮衣都不能成就。五百問中說，生絹不能用來製作袈裟，必須是不顯露身體的材質才可以，因為用這樣的材質做成的袈裟才是如法的。僧祇律中說，龍穿著袈裟，可以免除金翅鳥的災難，如果龍不順從教誨，那麼所穿的袈裟就沒有力量。 第三是顏色如法。《四分律》中說，上等的顏色染成的衣服不能畜養，應當破壞其顏色，做成袈裟的顏色（這裡說的是不正的染色，具有正反兩方面的含義）。如果製作五納衣，得到上等顏色的碎布，可以裁剪製作五納衣。《涅槃經》中說，聽許接受衣服、皮革等，雖然聽許畜養種種衣服，但要是壞色的。《十誦律》中說，一切青、黃、赤、白、黑五種純色的衣服不能穿著，除了納衣。戒本中規定了三種顏色：青泥、棧也。薩婆多律中說，五大色衣不能受用，製作三衣可以，製作其餘的衣服要用三點凈。可以用紺色、黑色、青色。除了三衣，其餘的衣服用三點凈，可以用皂色、木蘭色，一切都可以接受。純青色、淺青色、碧色等都要點凈。
【English Translation】 English version Or, if the four assemblies (referring to the two groups of ordained men and women, and the two groups of lay men and women) commit serious wrong views, if they respectfully honor the kasaya (袈裟, monastic robe) with a reverent mind in a single moment, they will surely receive predictions in the three vehicles: sravakayana (聲聞乘, vehicle of hearers), pratyekabuddhayana (緣覺乘, vehicle of solitary realizers), and bodhisattvayana (菩薩乘, vehicle of bodhisattvas). Secondly, if beings such as devas (天, gods), nagas (龍, dragons), humans, and goblins (鬼, ghosts) can respectfully hold even a small portion of the kasaya (袈裟, monastic robe), they will attain a non-retrogressive state in the three vehicles. Thirdly, if there are goblins (鬼神, ghosts and spirits), and people obtain even four inches of the kasaya (袈裟, monastic robe), they will have sufficient food and drink. Fourthly, if beings are in conflict with each other, reciting the power of the kasaya (袈裟, monastic robe) will immediately generate a compassionate heart. Fifthly, if one is on the battlefield, holding a small portion of the kasaya (袈裟, monastic robe) with reverence and respect, one will always be able to defeat the opponent. If my kasaya (袈裟, monastic robe) does not have these five powers, then I am deceiving all the Buddhas of the ten directions. The Sanghika (僧祇律, monastic code) says that if monks and nuns have precepts and virtues, and lay people ask them for fragments of old kasayas (袈裟, monastic robes) to ward off disasters, they can give small pieces of the kasaya (袈裟, monastic robe) and so on. There are eight different aspects to the method of making a kasaya (袈裟, monastic robe). The first is obtaining wealth lawfully, which means not obtaining wealth through the four wrong livelihoods and five wrong livelihoods for profit and trade, otherwise it cannot be accomplished. The Vinaya (律, monastic code) says that one should not use wealth obtained through wrong livelihood to arouse greed. If one makes a kasaya (袈裟, monastic robe) with such wealth, one commits a nisargika pacittiya (捨墮, expiable offense involving forfeiture), and such a kasaya (袈裟, monastic robe) cannot be made. The second is that the material of the wealth should be lawful. It must be thick, mature, and dense material. If it is thin, sparse silk, brocade, gauze, fine silk, etc., it is not a lawful material. The Vinaya (律, monastic code) says that embroidered clothing cannot be accepted and held. The Sanghika (僧祇律, monastic code) says that all sparse hair, bark clothing, grass clothing, and leather clothing cannot be accomplished. The Five Hundred Questions (五百問) says that raw silk cannot be used to make a kasaya (袈裟, monastic robe). It must be a material that does not reveal the body, because a kasaya (袈裟, monastic robe) made of such material is lawful. The Sanghika (僧祇律, monastic code) says that a naga (龍, dragon) wearing a kasaya (袈裟, monastic robe) can avoid the disaster of the garuda (金翅鳥, golden-winged bird). If the naga (龍, dragon) does not follow the teachings, then the kasaya (袈裟, monastic robe) it wears will have no power. The third is that the color should be lawful. The Sarvastivada Vinaya (四分律, monastic code) says that clothing dyed in superior colors should not be kept. The color should be destroyed and made into the color of the kasaya (袈裟, monastic robe) (this refers to improper dyeing, which has both positive and negative meanings). If making a five-patched robe, and one obtains fragments of superior colors, one can cut and make a five-patched robe. The Nirvana Sutra (涅槃經) says that one is allowed to accept clothing, leather, etc., and although one is allowed to keep various kinds of clothing, they must be of broken colors. The Dasabhumi Sutra (十誦律) says that clothing of the five pure colors of blue, yellow, red, white, and black should not be worn, except for patched robes. The Pratimoksha (戒本, monastic code) specifies three colors: blue mud, zhan ye (棧也). The Sarvastivada Vinaya (薩婆多律) says that clothing of the five great colors cannot be accepted. Making the three robes is permissible, and when making other robes, three purification dots should be used. Navy blue (紺色), black, and blue can be used. Apart from the three robes, other robes can use three purification dots, and black (皂色) and magnolia (木蘭色) can be used, and everything is acceptable. Pure blue, light blue, and turquoise, etc., must all be purified with dots.
得作衣里用。若赤白黃不純大色者亦得。若以不如法色染訖。更以如法色染覆成受持。袈裟者。秦云染也。如結愛等亦名染真紫色蘇方地黃柰黃花黃色並是非法。僧祇云。真緋鬱金染紅藍染皂色青染花色不聽用。聽用根葉花樹皮下至巨摩汁等。戒本青黑木蘭。下文廣有染法。青謂銅青。黑謂雜泥等。木蘭者謂諸果汁等(此翻律者北方為木蘭染法。僧祇律在吳地翻以不見故)。予于蜀郡。親見木蘭樹皮赤黑色鮮明。可以為染。微有香氣。亦有用作香者。如善見所說。遣教法律經中五色者。此非正錄。無知者用之。四分云。若青若黑若木蘭。一一色中隨意壞。善見云。善來比丘。瓦缽貫左肩。青色袈裟赤色鮮明(準此木蘭色也)。若見著五大色衣比丘。有智慧者當言。此是遭賊失衣比丘(準此赤色不合受也)。準上律論及經。並不得純色。必有須壞。不壞不成受持。著著得罪如隨相中。四量是非。四分云。安陀會長四肘廣二肘。郁多羅僧長五肘廣三肘。僧伽梨亦爾。然此下衣極成窄小。當取通文。律言。量腹而食。度身而衣。取足而已。準此無定量。任時進不。雖爾亦須楷準。故十祇中。各立三品之量。今準薩婆多。中三衣長五肘廣三肘。若極大者長六肘廣三肘半。若極小者長四肘廣二肘半者並如法。若過若減成受持。以
可截續故。缽若過減不成受。不可截續故。若過量外應說凈。不者犯捨墮(說時應在受后。以法衣外者為長)。五分肘量長短不定。佛令隨身份量。不必依肘。五條數多少所以唯只。如疏鈔中。四分云。從九條乃至十九條五條十隔等。十誦云。若五七九十一若十五。若過應割截作。薩婆多雲。僧伽梨三品九條。十一十三是下品。十五十七十九名中品。二十一二十三二十五條名上品。四分至十九條云。若復過是不應畜(錯注不字)。今時有三十三條等。無正教制開。聖蹟記云。如來著十三條大衣。智論云。是粗布僧伽梨也。準此以為大準。隨力辨之。六堤數長短。四分文不了。五條七條。具明定量長短大衣準同。婆論云。大衣下者兩長一短。中者三長一短。上者四長一短。名如法作。若互增減。成受持著用得罪。所以須割截者。四分云。不為怨賊所剝。十誦與外道異故。律中沙門衣三種賤。一刀賤(謂割壞故)。二色賤(不正色染)。三體賤(謂糞掃世棄者)。七重數多少。四分等律云。不得細薄。大衣二重餘二衣並一重。此謂新者。若用故者。十誦云。四重作大衣。二重作七條五條等。薩婆多雲。若新大衣三重。一重新二重故。余如十誦。故彼律云。若三重作大衣坐具。若以新衣重縫作時吉。過限墮。中間悔摘卻者吉
【現代漢語翻譯】 現代漢語譯本 可以截斷繼續縫製的原因是，缽（缽盂）如果超過或減少，就不能如法受持。不可以截斷繼續縫製的原因是，如果超過規定的尺寸，應該說『凈』（表示捨棄），否則就犯捨墮罪（說『凈』的時間應該在受持之後，以法衣之外的布料為長）。五分律中，肘的長度不定，佛陀允許隨個人的身量而定，不必依據肘的長度。五條袈裟的數量多少，原因僅僅在於此。如疏鈔中所說。四分律說，從九條到十九條，五條袈裟之間有間隔等。十誦律說，如果是五條、七條、九條、十一條，或者十五條，如果超過了，應該割截製作。薩婆多論說，僧伽梨（大衣）有三品，九條、十一條、十三條是下品，十五條、十七條、十九條是中品，二十一條、二十三條、二十五條是上品。四分律說，到十九條為止，如果再超過就不應該蓄積（錯注了『不』字）。現在有三十三條等的袈裟，沒有明確的教制允許。聖蹟記說，如來穿著十三條的大衣。智論說，這是粗布的僧伽梨。依據這些可以作為大致的標準，根據自己的能力來製作。六堤（指袈裟的邊緣）的數量和長短，四分律中沒有明確說明。五條袈裟和七條袈裟，都明確規定了尺寸長短，大衣也應該參照這個標準。婆論說，大衣下品的是兩長一短，中品的是三長一短，上品的是四長一短，這樣製作才如法。如果互相增加或減少，受持和穿著都會犯戒。所以需要割截的原因，四分律說是爲了防止被怨賊剝奪。十誦律是爲了與外道不同。律中沙門的衣服有三種賤，一是刀賤（指割壞的），二是色賤（指不正的顏色染的），三是體賤（指糞掃或世人丟棄的）。七重袈裟的數量多少，四分等律說，不得細薄。大衣是二重，其餘兩件衣服都是一重。這是指新的袈裟。如果是用舊的袈裟，十誦律說，可以用四重來製作大衣，二重來製作七條袈裟和五條袈裟等。薩婆多律說，如果是新的大衣是三重，用一重新的和二重舊的。其餘的可以參照十誦律。所以該律說，如果用三重來製作大衣或坐具，如果用新的衣服重縫製作時是吉祥的，超過了限制就會犯墮罪。如果在中間後悔了，拆掉就可以了。
【English Translation】 English version It can be cut and continued to sew because if the patra (bowl) is over or reduced, it cannot be properly received and held. It cannot be cut and continued to sew because if it exceeds the prescribed size, one should say 'clean' (indicating abandonment), otherwise, one commits the śeṣa-pattis. (The time to say 'clean' should be after receiving and holding, with the cloth outside the dharma robe being the length). In the Pañcavargika, the length of the hasta (cubit) is uncertain. The Buddha allowed it to be determined by one's own body size, without necessarily relying on the length of the hasta. The reason for the number of strips in the five-strip kasaya (robe) is only this. As stated in the commentaries. The Dharmaguptaka says that from nine to nineteen strips, there are intervals between the five-strip kasaya, etc. The Daśabhāṇavāra says that if it is five, seven, nine, eleven, or fifteen strips, if it exceeds, it should be cut and made. The Sarvāstivāda says that the saṃghāṭī (outer robe) has three grades, nine, eleven, and thirteen strips are the lower grade, fifteen, seventeen, and nineteen strips are the middle grade, and twenty-one, twenty-three, and twenty-five strips are the upper grade. The Dharmaguptaka says that up to nineteen strips, if it exceeds, it should not be accumulated (the word 'not' is wrongly noted). Now there are kasayas with thirty-three strips, etc., without clear doctrinal permission. The Śrīpadāṅka says that the Tathāgata wore a thirteen-strip outer robe. The Mahāprajñāpāramitopadeśa says that this is a coarse cloth saṃghāṭī. Based on these, it can be used as a general standard, made according to one's ability. The number and length of the six borders (referring to the edges of the kasaya) are not clearly stated in the Dharmaguptaka. The five-strip kasaya and the seven-strip kasaya both clearly stipulate the size and length, and the outer robe should also refer to this standard. The Vibhāṣā says that the lower grade outer robe is two long and one short, the middle grade is three long and one short, and the upper grade is four long and one short, and this is how it is made according to the dharma. If they are mutually increased or decreased, receiving and wearing will violate the precepts. The reason why it needs to be cut is that the Dharmaguptaka says it is to prevent being plundered by enemies and thieves. The Daśabhāṇavāra is to be different from the heretics. In the vinaya, the śrāmaṇa's (monk's) robes have three kinds of cheapness, one is knife cheapness (referring to being cut and damaged), the second is color cheapness (referring to being dyed in an improper color), and the third is body cheapness (referring to being swept away or discarded by the world). The number of layers of the seven-fold kasaya, the Dharmaguptaka and other vinayas say that it should not be thin. The outer robe is two layers, and the other two robes are one layer. This refers to new robes. If using old robes, the Daśabhāṇavāra says that four layers can be used to make the outer robe, and two layers can be used to make the seven-strip kasaya and the five-strip kasaya, etc. The Sarvāstivāda says that if the new outer robe is three layers, use one new layer and two old layers. The rest can refer to the Daśabhāṇavāra. Therefore, that vinaya says that if three layers are used to make the outer robe or sitting mat, it is auspicious to use new clothes to sew and make it. If the limit is exceeded, one will commit a pattis. If one regrets in the middle, it is auspicious to remove it.
。律中糞掃衣隨意多作。薩婆多雲。重縫三衣。設有因緣。摘分持行到于異處。名不離衣宿。若死者前言本界內。後言應與看病人。以本是一衣同受持故。律師云后是定義。八作衣方法。四分大衣七條要割截。五條得褶葉。僧祇若作衣餘人相助。一日恐不成。應粗行急竟受持后更細刺。中含云。世尊親為阿那律裁三衣。八百比丘。同時為連合即成。四分尼五日不成僧伽梨得墮。比丘犯吉羅。薩婆多有緣得一端㲲指作三衣。則不犯長。若少一衣五肘外若少二衣十肘外有長者須說凈。四分得縵衣廣長足。若裁割作衣。便少令揲葉作。若作五納衣。得上色碎段衣。亦得裁作五納衣。五分若染縵衣作條。又縫葉著衣(今時揲葉納多縫著)。或褶作衣葉(四分開褶下衣)。或半向上半向下作葉。一切吉羅。若以雜色線縫著衣上。作條幅處。此是外道法偷蘭。阿難奉教。為諸比丘作衣法。左條左靡。右條右靡。中條葉兩向靡。若得衣不足。乃至一長一短作。若猶少者聽揲葉作。乃至不足聽作縵安多會。準此本是大衣少故。下例成之。受法正從二品。理須類用。十誦中有縵僧伽梨等。僧祇不得畫作葉。對頭縫之。應割截作葉。極廣應四指。極狹如䵃麥。不得橫葉相當。縫衣葉后衣宣脫。應作馬齒縫。衣上下破應安緣。要須卻刺。急時
如前分別。借俗人被作三衣中。先作凈安紐受持。十誦佛自教。比丘施䩙紐法。前去緣四指施䩙。後去緣八指施紐。應如是作。準此以左肩上常以衣右角覆故。出毗柰耶律。十誦又云。卻刺者是佛所許。如法畜用。直縫不得。是世人衣。為異俗故。又防外道故。又云。以一尺二尺物補衣。皆應卻刺。若直縫者。衣主命過。應摘此物與僧。及與看病人。四分但云縫僧伽梨準用十誦。三千威儀云。三衣揲四角。十誦亦爾。四分挽角令正安揲等。又云。應安鉤紐肩上揲障垢膩處。十誦若糞掃衣比丘以佛制不著割截。衣入聚落。便補揲作鉤蘭施緣。佛言。即當割截。上安揲得成受持。十誦明文開著入。準此貧少衣服。定開入俗。三明受衣法。就中分二。對首心念也。初中四分但云三衣應受持。若疑應舍已更受。有而不受吉羅。而無說文。昔有人依僧祇法者。彼護衣與四分不同(僧祇一夜通會。四分唯對明相)。今依十誦(以受持相類故)。若大衣中。隨條數多少。而有正從兩別。大衣正有十八品。從有六品。七條正有二品。從有二十二。五條正有三品。從有二十一。通合言之。七十二種三衣。縵通三處合為一也。余如鈔疏中。今先受法。應前安陀會為始。此衣正有三品。謂割截褶葉揲葉也。加法雲。大德一心念。我比丘某甲。
【現代漢語翻譯】 現代漢語譯本： 如同前面所說。如果一個在家俗人被當作僧人的三衣來對待，首先要製作乾淨的鈕釦並受持。根據《十誦律》，佛陀親自教導比丘施捨䩙紐的方法。從衣緣向前量四指的距離施捨䩙，向後量八指的距離施紐。應該這樣做。按照這個標準，因為左肩上經常用衣服的右角覆蓋，所以出自《毗奈耶律》。《十誦律》又說，反向縫製是被佛陀允許的，可以如法地使用。直接縫合是不允許的，因為那是世俗人的衣服，爲了與世俗不同，也是爲了防止外道。《十誦律》又說，用一尺或二尺的布料補衣服，都應該反向縫製。如果直接縫合，衣服的主人去世后，應該拆下這塊布料，給予僧人或看護病人的人。《四分律》只說縫製僧伽梨時，可以參照《十誦律》。《三千威儀》說，三衣要摺疊四個角，《十誦律》也是這樣說的。《四分律》說，要拉正衣角，妥善地摺疊等。《四分律》又說，應該在肩膀上安裝鉤紐，摺疊遮蓋污垢的地方。《十誦律》說，如果糞掃衣的比丘因為佛陀的規定不能穿著割截的衣服進入村落，就補綴並摺疊，製作鉤蘭並施緣。佛陀說，應該立即割截，在上面安裝摺疊的部分，才能完成受持。《十誦律》明確開許穿著進入村落。按照這個標準，貧窮缺少衣服的人，一定開許穿著世俗的衣服進入村落。下面說明受衣法，其中分為對首和心念兩種。首先，《四分律》只說三衣應該受持，如果懷疑應該捨棄後重新受持，擁有而不受持會犯吉羅罪，但沒有說明文。過去有人依據《僧祇律》的方法，他們保護衣服的方法與《四分律》不同（《僧祇律》一夜通會，《四分律》唯有對明相）。現在依據《十誦律》（因為受持的相類似）。如果大衣中，根據條數的多少，有正和從的區別。大衣正有十八品，從有六品。七條衣正有二品，從有二十二品。五條衣正有三品，從有二十一品。總合來說，有七十二種三衣。縵衣通用於三個地方，合為一種。其餘的可以參考鈔疏中的說明。現在先說受法，應該從安陀會（Antarvāsa，內衣）開始。這件衣服正有三種，分別是割截、褶葉和揲葉。加法時說：『大德一心念，我比丘某甲。』 如同前面所說。如果一個在家俗人被當作僧人的三衣來對待，首先要製作乾淨的鈕釦並受持。根據《十誦律》，佛陀親自教導比丘施捨䩙紐的方法。從衣緣向前量四指的距離施捨䩙，向後量八指的距離施紐。應該這樣做。按照這個標準，因為左肩上經常用衣服的右角覆蓋，所以出自《毗奈耶律》。《十誦律》又說，反向縫製是被佛陀允許的，可以如法地使用。直接縫合是不允許的，因為那是世俗人的衣服，爲了與世俗不同，也是爲了防止外道。《十誦律》又說，用一尺或二尺的布料補衣服，都應該反向縫製。如果直接縫合，衣服的主人去世后，應該拆下這塊布料，給予僧人或看護病人的人。《四分律》只說縫製僧伽梨時，可以參照《十誦律》。《三千威儀》說，三衣要摺疊四個角，《十誦律》也是這樣說的。《四分律》說，要拉正衣角，妥善地摺疊等。《四分律》又說，應該在肩膀上安裝鉤紐，摺疊遮蓋污垢的地方。《十誦律》說，如果糞掃衣的比丘因為佛陀的規定不能穿著割截的衣服進入村落，就補綴並摺疊，製作鉤蘭並施緣。佛陀說，應該立即割截，在上面安裝摺疊的部分，才能完成受持。《十誦律》明確開許穿著進入村落。按照這個標準，貧窮缺少衣服的人，一定開許穿著世俗的衣服進入村落。下面說明受衣法，其中分為對首和心念兩種。首先，《四分律》只說三衣應該受持，如果懷疑應該捨棄後重新受持，擁有而不受持會犯吉羅罪，但沒有說明文。過去有人依據《僧祇律》的方法，他們保護衣服的方法與《四分律》不同（《僧祇律》一夜通會，《四分律》唯有對明相）。現在依據《十誦律》（因為受持的相類似）。如果大衣中，根據條數的多少，有正和從的區別。大衣正有十八品，從有六品。七條衣正有二品，從有二十二品。五條衣正有三品，從有二十一品。總合來說，有七十二種三衣。縵衣通用於三個地方，合為一種。其餘的可以參考鈔疏中的說明。現在先說受法，應該從安陀會（Antarvāsa，內衣）開始。這件衣服正有三種，分別是割截、褶葉和揲葉。加法時說：『大德一心念，我比丘某甲。』
【English Translation】 English version: As previously mentioned, if a layperson is treated as having the three robes of a monk, first, clean buttons should be made and accepted. According to the Daśādhyāya Vinaya (十誦律), the Buddha personally taught the method for monks to donate 䩙紐 (śaphaṇyu, button loops and buttons). The 䩙 (śaphaṇyu, button loop) should be donated four finger-widths from the edge of the robe, and the 紐 (nyu, button) should be donated eight finger-widths from the edge. It should be done this way. According to this standard, because the right corner of the robe often covers the left shoulder, it comes from the Vinaya. The Daśādhyāya Vinaya (十誦律) also says that reverse stitching is permitted by the Buddha and can be used lawfully. Straight stitching is not allowed because it is the clothing of laypeople, to be different from the laity and to prevent outsiders. The Daśādhyāya Vinaya (十誦律) also says that when mending a robe with a piece of cloth one or two feet long, it should be stitched in reverse. If it is stitched straight, after the owner of the robe dies, this piece of cloth should be removed and given to the monks or the person caring for the sick. The Sarvāstivāda Vinaya (四分律) only says that when sewing a Saṃghāṭī (僧伽梨, outer robe), the Daśādhyāya Vinaya (十誦律) should be followed. The Three Thousand Dignities (三千威儀) says that the three robes should have their four corners folded, and the Daśādhyāya Vinaya (十誦律) also says this. The Sarvāstivāda Vinaya (四分律) says to pull the corners straight and fold them properly. The Sarvāstivāda Vinaya (四分律) also says that hooks and buttons should be attached to the shoulders, and the folds should cover the dirt and grime. The Daśādhyāya Vinaya (十誦律) says that if a monk with a robe made of discarded cloth cannot enter a village wearing a cut robe due to the Buddha's rules, he should mend and fold it, make a hook and loop, and donate the edge. The Buddha said that it should be cut immediately, and the folded part should be attached to the top so that it can be accepted. The Daśādhyāya Vinaya (十誦律) explicitly permits wearing it into the village. According to this standard, it is certainly permitted for poor people who lack clothing to wear secular clothing into the village. The following explains the method of accepting robes, which is divided into two types: facing each other and mental recitation. First, the Sarvāstivāda Vinaya (四分律) only says that the three robes should be accepted, and if there is doubt, they should be discarded and accepted again. Having them but not accepting them is a Gilana (吉羅, offense), but there is no explanation. In the past, some people followed the Mahāsaṃghika Vinaya (僧祇律) method, and their method of protecting robes was different from the Sarvāstivāda Vinaya (四分律) (the Mahāsaṃghika Vinaya (僧祇律) is a complete overnight meeting, while the Sarvāstivāda Vinaya (四分律) only has the appearance of brightness). Now, it is based on the Daśādhyāya Vinaya (十誦律) (because the acceptance is similar). If it is a large robe, depending on the number of strips, there are main and secondary differences. The main large robe has eighteen types, and the secondary has six types. The seven-strip robe has two main types and twenty-two secondary types. The five-strip robe has three main types and twenty-one secondary types. In total, there are seventy-two types of three robes. The Māna robe (縵衣, single-layer robe) is used in three places and is considered one type. The rest can be found in the explanations in the commentaries. Now, first, the method of acceptance should be explained, starting with the Antarvāsa (安陀會, inner robe). This robe has three main types: cut, pleated, and folded. When adding the method, it says: 'Great Virtue, concentrate your mind, I, monk so-and-so.'
此衣安陀會五條衣受。一長一短割截衣持。亦云屈褶衣持(若揲葉令外相同割截。刺一邊開一邊者云)。揲葉衣持。余同十誦(若兩邊俱縫者。但同縵衣)。若論從者(即用大衣十八品七條二品等)大德一心念。我比丘某甲。此安多會二十五條衣受。四長一短割截衣持(揲葉準同乃至七條。其文準用改之)。若縵衣者(上明從者據安多會為言。若郁多羅僧僧伽梨。並準此改革。縵衣改名為別。今據大衣)。十誦云。大德一心念。我比丘某甲。是縵僧伽梨受持(餘二衣準改)。若中衣云。大德一心念。我比丘某甲。此衣郁多羅僧七條衣受。兩長一短割截衣持(揲葉準改。若從衣中。準前改法)。若上衣者云。此僧伽梨若干條受。若干長若干短割截衣持(揲葉準用。以通九品條堤不同。隨衣改之故不定指。不同中下二衣少相易明)。上明三衣受竟。律制並須三說。彼律受戒前教言。我某甲。此衣僧伽梨若干條受。若割截若未割截是衣持。三說乃至安陀會亦爾(此未割者是縵衣也。若全未割截。豈得將來入受戒)。薩婆多雲。五大色者不成受。則孝僧白布袈裟等非法。如是例之。多有黑青赤黃四色。無多白者。正言如上不成。今以凡情苦受。此則一生無衣覆身。一死自負聖責。何慮無惡道分。悲哉。次明舍法(準用僧祇。四
【現代漢語翻譯】 現代漢語譯本 此安陀會（Antarvāsa，內衣）五條衣受持。用一長一短的方式割截縫製而成。也稱為屈褶衣持（如果像揲葉一樣，使外面看起來相同，割截后刺繡一邊開口一邊閉合）。揲葉衣持。其餘部分與《十誦律》相同（如果兩邊都縫合，則與縵衣相同）。如果論及從衣（即用大衣十八品七條衣、二品衣等），大德一心念：我比丘某甲，此安多會二十五條衣受持，四長一短割截衣持（揲葉方法參照七條衣，其文句參照修改）。如果是縵衣（上面說明的從衣是根據安多會而言。如果是郁多羅僧（Uttarāsaṅga，上衣）和僧伽梨（Saṃghāṭī，重衣），都參照此修改。縵衣改名為別。現在根據大衣）。《十誦律》說：大德一心念：我比丘某甲，是縵僧伽梨受持（其餘兩衣參照修改）。如果是中衣，說：大德一心念：我比丘某甲，此衣郁多羅僧七條衣受持，兩長一短割截衣持（揲葉參照修改。如果是從衣，參照前面的修改方法）。如果是上衣，說：此僧伽梨若干條受持，若干長若干短割截衣持（揲葉參照使用。因為包括九品，條堤不同，所以根據衣服修改，故不定指。不同於中下二衣，少有容易明白的地方）。上面說明了三衣受持完畢。律制規定必須三說。彼律在受戒前教言：我某甲，此衣僧伽梨若干條受持，無論是割截還是未割截，是衣持。三說乃至安陀會也一樣（這裡說的未割截的是縵衣。如果完全未割截，怎麼能將來用來受戒）。《薩婆多論》說：五大色（指青、黃、赤、白、黑）的衣服不能成就受持，那麼孝僧的白布袈裟等就是非法的。像這樣類推，多有黑、青、赤、黃四色，沒有很多白色的。正確的說法是像上面那樣不能成就受持。現在用凡夫的情感苦苦受持，這樣一生沒有衣服遮身，一死自己承擔聖人的責備，何愁沒有惡道之分？可悲啊。接下來說明舍法（參照使用《僧祇律》，四
【English Translation】 English version This is the acceptance of the five-piece Antarvāsa (inner garment). It is made by cutting and sewing in a pattern of one long and one short piece. It is also called 'Qu Zhe Yi Chi' (if, like 'Nie Ye', the outside looks the same, cutting and embroidering one side open and one side closed). 'Nie Ye Yi Chi'. The rest is the same as in the Daśādhyāya-vinaya (if both sides are sewn together, it is the same as a Māna garment). If discussing the following garment (i.e., using the eighteen-fold seven-strip garment, two-strip garment, etc.), the great monk should focus his mind and say: 'I, Bhikṣu so-and-so, accept this twenty-five-strip Antarvāsa, cut and sewn with four long and one short piece' (the 'Nie Ye' method is based on the seven-strip garment, and the wording is modified accordingly). If it is a Māna garment (the above description of the following garment is based on the Antarvāsa. If it is an Uttarāsaṅga (upper garment) and Saṃghāṭī (outer robe), they should also be modified accordingly. The Māna garment is renamed separately. Now it is based on the large garment). The Daśādhyāya-vinaya says: 'The great monk should focus his mind and say: I, Bhikṣu so-and-so, accept this Māna Saṃghāṭī' (the other two garments should be modified accordingly). If it is a middle garment, say: 'The great monk should focus his mind and say: I, Bhikṣu so-and-so, accept this seven-strip Uttarāsaṅga, cut and sewn with two long and one short piece' (the 'Nie Ye' method is modified accordingly. If it is a following garment, refer to the previous modification method). If it is an upper garment, say: 'I accept this Saṃghāṭī with so many strips, cut and sewn with so many long and so many short pieces' (the 'Nie Ye' method is used as a reference. Because it includes nine grades, the strip embankments are different, so it is modified according to the garment, so it is not specifically indicated. It is different from the middle and lower two garments, which are less easy to understand). The above explains the completion of the acceptance of the three garments. The Vinaya stipulates that it must be said three times. The Vinaya teaches before ordination: 'I, so-and-so, accept this Saṃghāṭī with so many strips, whether cut or uncut, it is a garment'. Say it three times, and so on for the Antarvāsa as well (the uncut one here is the Māna garment. If it is completely uncut, how can it be used for ordination in the future?). The Sarvāstivāda-vinaya says: 'Garments of the five great colors (referring to blue, yellow, red, white, and black) cannot be accepted, then the white cloth Kaṣāya of filial monks is illegal'. By analogy, there are many black, blue, red, and yellow colors, but not many white ones. The correct statement is that it cannot be accepted as described above. Now, with the feelings of ordinary people, they bitterly accept it, so that they have no clothes to cover their bodies in this life, and they bear the responsibility of the saints themselves after death. Why worry about not having a share in the evil path? How sad. Next, explain the abandonment of the Dharma (refer to the Mahāsaṃghika-vinaya, four
分無文)大德一心念。我比丘某甲。此僧伽梨是我三衣數。先受持今舍。餘二衣同之。一時受一時舍越毗尼。若尼受餘二衣者。十誦云。大姊一心念。我比丘尼某甲。是衣厥修羅受。長四肘廣二肘半。是厥修羅衣持三說(準似祇支國計不同)。是衣覆肩衣。長四肘廣二肘半。是覆肩衣持三說(今則改張衣相不同本法。但云如法作。不言肘量應成)。僧祇云。當作衣覆肩。名覆肩衣。不者越罪。兩衣祇支得提罪。尼祇支長佛四搩手廣二搩手。互減過亦提尼。五衣者。覆肩衣水浴衣及三衣也(準此部別不同。四分令有祇支覆肩等)。二明心念法。五分獨住比丘。三衣中須有所換易應具儀。手執衣心生口言。我比丘某甲。此僧伽梨若干條。今舍三說已。然後受所長之衣。亦如前威儀。云我比丘某甲。此衣僧伽梨若干條受。餘二衣同準。四雜料簡分三。初明受舍是非者。十誦云。借衣離宿。但懺墮罪。不得舍衣。五分諸比丘不捨先受持衣。更受余衣成受。先三衣說凈亦得。不捨故吉羅。善見欲易三衣。無人可對。以手捉衣自說名字者成。若不捉不說者不成。諸受持衣。雖被穿破不失受。若上二衣。廣邊八指內。長邊一搩手內穿不失。余處穿如小指甲失受。有橫縷者不失。安陀會廣邊四指內。長邊一搩手內穿不失。余處穿失。補
【現代漢語翻譯】 現代漢語譯本： （分無文）大德請一心憶念。我比丘某甲（比丘的名字）。這件僧伽梨（samghati，比丘的三衣之一）是我的三衣之一。先前受持，現在捨棄。其餘兩件衣也同樣處理。一時受一時舍，違反毗尼（vinaya，戒律）。如果比丘尼受其餘兩件衣，十誦律中說：『大姊請一心憶念。我比丘尼某甲（比丘尼的名字）。這件衣是厥修羅（kurusura，一種布料）所制，長四肘，寬二肘半。』這件厥修羅衣，持三說（按照祇支國計算，可能有所不同）。這件衣是覆肩衣，長四肘，寬二肘半。這件覆肩衣，持三說（現在更改了布料的樣式，與原本的規定不同。只說如法制作，不提肘的尺寸，應該可以）。僧祇律中說：『應當製作覆肩衣，名為覆肩衣。否則會犯戒。』兩件衣在祇支律中，犯提罪。比丘尼的祇支律中，長為佛的四搩手，寬為二搩手。互相減少也犯提尼罪。五衣指的是覆肩衣、水浴衣以及三衣（按照這個律部的規定，有所不同。四分律要求有祇支覆肩等）。 二、明心念法。五分律中，獨住的比丘，三衣中需要有所更換，應當具足儀式。手執衣，心中默唸，口中說：『我比丘某甲（比丘的名字）。這件僧伽梨（samghati，比丘的三衣之一）若干條，現在捨棄。』說三遍。然後接受所需要的衣，也如前面的威儀。說：『我比丘某甲（比丘的名字）。這件衣僧伽梨（samghati，比丘的三衣之一）若干條，接受。』其餘兩件衣也同樣處理。 四、雜料簡分三。首先說明受舍的是非。十誦律中說：『借衣離宿，只能懺悔墮罪，不能捨衣。』五分律中，諸比丘不捨先前受持的衣，又接受其餘的衣，這樣就成了受。先前的三衣說凈也可以。不捨棄，犯吉羅罪。善見律中說，想要更換三衣，沒有人可以相對。用手拿著衣，自己說名字，這樣就成了。如果不拿著衣，不說名字，就不成。諸受持的衣，即使被穿破，也不失去受。如果是上兩件衣，在廣邊八指內，長邊一搩手內穿破，不失去受。其餘地方穿破，如小指甲大小，就失去受。有橫的線，不失去受。安陀會（antarvasa，內衣）廣邊四指內，長邊一搩手內穿破，不失去受。其餘地方穿破，就失去受。可以補。
【English Translation】 English version: (Dividing without text) Venerable ones, concentrate your minds. I, Bhikkhu (name of the Bhikkhu), this Samghati (one of the three robes of a Bhikkhu) is one of my three robes. I previously held it, and now I relinquish it. The other two robes are treated the same way. Receiving and relinquishing at the same time violates the Vinaya (discipline). If a Bhikkhuni receives the other two robes, the Ten Recitations Vinaya says: 'Sister, concentrate your mind. I, Bhikkhuni (name of the Bhikkhuni), this robe is made of Kurusura (a type of cloth), four cubits long and two and a half cubits wide.' This Kurusura robe, hold and say three times (according to the calculations of the Jichi country, there may be differences). This robe is a shoulder-covering robe, four cubits long and two and a half cubits wide. This shoulder-covering robe, hold and say three times (now the style of the cloth has been changed, which is different from the original rule. It only says to make it according to the Dharma, without mentioning the size of the cubits, which should be acceptable). The Sangha Vinaya says: 'A shoulder-covering robe should be made, called a shoulder-covering robe. Otherwise, a transgression will be committed.' In the Jichi Vinaya, both robes are subject to the Thullaccaya offense. In the Bhikkhuni Jichi Vinaya, the length is four spans of the Buddha's hand and the width is two spans of the hand. Mutual reduction also incurs the Thullaccaya offense. The five robes refer to the shoulder-covering robe, the bathing robe, and the three robes (according to this Vinaya, there are differences. The Four-Part Vinaya requires Jichi shoulder-covering robes, etc.). 2. Clarifying the method of mental recitation. In the Five-Part Vinaya, if a solitary Bhikkhu needs to replace one of the three robes, the ceremony should be complete. Holding the robe in hand, silently think in the mind and say aloud: 'I, Bhikkhu (name of the Bhikkhu), this Samghati (one of the three robes of a Bhikkhu) of so many strips, now relinquish it.' Say it three times. Then receive the desired robe, also with the same demeanor as before. Say: 'I, Bhikkhu (name of the Bhikkhu), this robe Samghati (one of the three robes of a Bhikkhu) of so many strips, receive it.' The other two robes are treated the same way. 4. Miscellaneous brief divisions into three. First, clarify the right and wrong of receiving and relinquishing. The Ten Recitations Vinaya says: 'Borrowing a robe and leaving overnight can only repent for the Patayantika offense, and cannot relinquish the robe.' In the Five-Part Vinaya, if the Bhikkhus do not relinquish the previously held robe and receive another robe, then it becomes a reception. It is also acceptable to purify the previous three robes. Not relinquishing incurs a Dukkata offense. The Samantapasadika Vinaya says that if one wants to change the three robes and there is no one to face, holding the robe in hand and saying one's name constitutes a reception. If one does not hold the robe and does not say one's name, it does not constitute a reception. The robes that have been received, even if they are torn, do not lose their reception. If it is the upper two robes, a tear within eight fingers on the width side and one span on the length side does not lose the reception. A tear elsewhere, the size of a small fingernail, loses the reception. A horizontal thread does not lose the reception. The Antarvasa (inner robe), a tear within four fingers on the width side and one span on the length side does not lose the reception. A tear elsewhere loses the reception. It can be patched.
竟受持。薩婆多但使緣斷則失受。善見云。若施人賊奪。若失罷道作沙彌。若舍若離宿。併名失(穿失如上)。四分中。若失想道斷難緣等失受。具有四礙染隔情界。失不失犯不犯。並如隨相及鈔疏。薩婆多。三衣雖不受持過日無離衣罪。有壞威儀缺衣二罪(不同善見)。若本說凈。今作三衣。即失本凈。又舍此衣已。更受余衣。前衣說凈。不者犯長。二補治浣染者。十誦云。以小段物補衣。若卻刺者。不須說凈點凈。若直縫者。段段須說。不者段段得二罪。毗尼母云。若長衣未滿十日。未作凈施。納已作凈。縫著納衣上得畜。若納未凈。縫已凈衣著納。此名衣和合凈。通二種凈法(文中縫之準前時刺)。善見若衣欲破未穿。或一條二條。先以物補后。割卻故者不失受。袈裟背處欲破。當轉著兩邊。先合刺連相著后。以刀破開。然後卻刺緣不失受(多論緣斷便失。隨情兩論)。袈裟若大減卻。若小以物裨。皆不失受。若浣增色脫色上色。皆不失受。五分衣若弊壞聽補治。以複線卻刺。亦得直縫(十誦不開縫者。理須時刺一針)。四分中三衣壞聽著納。重線編邊。隨孔大小方圓補。不得孔大以小物補令縮小。應及孔小廣二指大補治。應須桄張治之。律令早補宜同善見。多論不問大小。緣不斷者不失。此言通漫。兩用無損
【現代漢語翻譯】 現代漢語譯本： 竟然接受並持有。Sarvastivadins（薩婆多部，一切有部）：如果持有袈裟的因緣斷絕，就會失去持有。善見律毗婆沙說：如果佈施給他人後被盜賊搶走，或者失去出家資格還俗成為沙彌，或者捨棄袈裟，或者離開住所，都叫做失去持有（失去的方式如上所述）。四分律中說：如果失去想法，或者斷絕修道因緣等，都會失去持有。具有四種障礙：染污、間隔、情愛、界限。失去與否，犯戒與否，都如隨相羯磨和鈔疏中所說。Sarvastivadins（薩婆多部，一切有部）認為：三衣即使沒有接受持有，過了期限也沒有離衣罪。但有損壞威儀和缺少衣服兩種罪過（與善見律毗婆沙不同）。如果原本說是清凈的，現在做了三衣，就失去了原本的清凈。又如果捨棄這件衣服后，再接受其他的衣服，之前的衣服要說清凈，否則會犯長衣罪。關於修補、縫治、洗滌、染色：十誦律中說：用小塊布料修補衣服，如果是回刺縫補，不需要說凈或點凈。如果是直接縫補，每一段都需要說凈，否則每一段都會得到兩種罪過。毗尼母經中說：如果長衣未滿十日，沒有作凈施，縫納之後再作凈，縫在納衣上可以畜養。如果縫納的布料沒有作凈，縫在已經作凈的衣服上，這叫做衣服和合凈，通用於兩種凈法（文中縫的方法參照之前的回刺）。善見律毗婆沙說：如果衣服將要破損但還沒有穿破，或者有一條兩條裂縫，先用布料修補，然後割掉破舊的部分，不會失去持有。袈裟背部將要破損，應當轉到兩邊穿著。先將兩邊合起來回刺縫連在一起，然後用刀割開，再回刺縫邊，不會失去持有（多論認為因緣斷絕就失去持有，隨情律和善見律有不同論述）。袈裟如果大幅度減小，或者用小塊布料補綴，都不會失去持有。如果洗滌后顏色加深、褪色、或者染上其他顏色，都不會失去持有。五分律中說：如果衣服破舊損壞，可以修補縫治。用複線回刺縫補，也可以直接縫補（十誦律不允許直接縫補，理應當時回刺一針）。四分律中說：三衣損壞可以縫納。用重線編織邊緣。根據孔洞的大小方圓修補。不能孔洞很大卻用很小的布料修補使孔洞縮小。應當根據孔洞的大小，寬度兩指大小進行修補。應當用繃架張開修治。律令應當及早修補，與善見律毗婆沙相同。多論不問孔洞大小，只要因緣不斷絕就不會失去持有。這種說法比較籠統，兩種方法都可以使用，沒有損害。
【English Translation】 English version: Even to accept and uphold. Sarvastivadins (薩婆多部, 一切有部): If the condition (緣) for holding the robes is severed, then the holding is lost. The Shan Jian Vinaya Vibhasha (善見律毗婆沙) says: If after giving to someone, it is stolen by thieves, or if one loses the qualification to be a monk and reverts to being a Shramanera (沙彌), or if one abandons the robe, or leaves the dwelling, all these are called losing the holding (the ways of losing are as described above). In the Four-Part Vinaya (四分律), it says: If one loses the thought, or severs the conditions for practicing the Way, etc., one loses the holding. Having four hindrances: defilement, separation, affection, and boundaries. Whether one loses it or not, whether one violates the precepts or not, all are as described in the Sui Xiang Karma (隨相羯磨) and Chao Shu (鈔疏). Sarvastivadins (薩婆多部, 一切有部) believe: Even if the three robes are not accepted and held, there is no offense of being without robes if the time limit is exceeded. But there are two offenses: damaging the dignity and lacking clothes (different from the Shan Jian Vinaya Vibhasha). If it was originally said to be pure, and now the three robes are made, then the original purity is lost. Also, if one abandons this robe and then accepts other robes, the previous robe must be declared pure, otherwise one will commit the offense of having extra robes. Regarding repairing, mending, washing, and dyeing: The Ten Recitation Vinaya (十誦律) says: Use a small piece of cloth to mend the robe. If it is back-stitched, there is no need to declare it pure or mark it as pure. If it is straight-stitched, each piece must be declared pure, otherwise each piece will incur two offenses. The Vinaya-matrika (毗尼母經) says: If the long robe is less than ten days old, and has not been made pure by giving, after sewing and then making it pure, sewing it onto the patched robe is allowed to be kept. If the patched cloth has not been made pure, and it is sewn onto a robe that has already been made pure, this is called the 'harmonious purity of the robe', which applies to both kinds of purification methods (the method of sewing in the text refers to the previous back-stitching). The Shan Jian Vinaya Vibhasha says: If the robe is about to be torn but has not yet been torn, or if there is one or two tears, first mend it with cloth, and then cut off the old part, one does not lose the holding. If the back of the Kasaya (袈裟) is about to be torn, it should be turned to both sides to wear. First join the two sides together with back-stitching, then cut it open with a knife, and then back-stitch the edges, one does not lose the holding (the Sarvastivada Vinaya (多論) believes that if the condition is severed, the holding is lost; the Sui Qing Vinaya (隨情律) and Shan Jian Vinaya Vibhasha have different discussions). If the Kasaya (袈裟) is greatly reduced in size, or if it is patched with a small piece of cloth, one does not lose the holding. If the color deepens, fades, or is dyed another color after washing, one does not lose the holding. The Five-Part Vinaya (五分律) says: If the robe is old and damaged, it is allowed to be repaired and mended. Use double thread to back-stitch, or straight-stitch is also allowed (the Ten Recitation Vinaya (十誦律) does not allow straight-stitching; it should be back-stitched at that time). The Four-Part Vinaya (四分律) says: If the three robes are damaged, it is allowed to patch them. Use heavy thread to weave the edges. Repair according to the size and shape of the holes. One should not use a very small piece of cloth to mend a large hole to make it smaller. One should repair according to the size of the hole, with a width of two fingers. One should use a frame to stretch and repair it. The Vinaya (律) orders that one should repair it early, which is the same as the Shan Jian Vinaya Vibhasha. The Sarvastivada Vinaya (多論) does not ask about the size of the hole; as long as the condition is not severed, one does not lose the holding. This statement is general; both methods can be used without harm.
。四分云。縫衣患曲。以赭色土絣治。十誦云。衣服恒須凈潔如法。不爾則人非人訶。第三受用擎舉。十誦護三衣如自皮。缽如眼目。著大衣者不得摙木石土草。掃地敷臥具坐具等。不得腳躡敷坐臥上儭身著。若入聚落不得曳衣。去村遠揲著肩上。近村有池汪。水洗手腳已。若無者取草木拭塵土。然後著衣紐而入。若逢奔車逸馬。當在上風避。若有泥棘道迮者。不得揩突。門小側身下者曲身。治禪病經懺重罪者。脫僧伽梨。著安陀會。供僧苦役。乃至掃塔除糞。經八百日滿已。著僧伽梨。入塔觀像等。十誦所行之處。與衣缽俱無所顧戀。猶如飛鳥。若不持三衣入聚落。俗人處犯罪。僧祇亦云。比丘三衣缽須常隨身。違者出界結罪。除病當敬三衣如塔想。五分三衣謹護。如身薄皮。常須隨身如鳥毛羽飛走相隨。四分行則知時。非時不行。所行之處。與衣缽俱。猶如飛鳥羽翮相隨。諸部並制隨身。今時但護離宿不應教矣。明瞭論受功德衣著一。披一得入聚落。留一衣。四分衣法中有五緣。留僧伽梨。若有恐怖若疑怖。二若雨若疑當雨。三經營僧伽梨。四若浣染。五若深藏舉入聚落。必須著割截衣。十誦若納衣施鉤闌。當割截入村聚。僧祇得藉著大衣入俗。五百問云。不能著大衣入聚落。但持著肩上行者不犯。僧祇若著脫三
【現代漢語翻譯】 現代漢語譯本 《四分律》中說，縫製的衣服如果出現彎曲，要用赭色的泥土進行修補。《十誦律》中說，衣服要經常保持乾淨整潔，符合戒律，否則會被人和非人呵斥。第三是受用和擎舉方面， 《十誦律》中說，要像保護自己的面板一樣保護三衣，像保護眼睛一樣保護缽。穿大衣的人不得搬動木頭、石頭、泥土、草等。掃地、鋪設臥具、坐具等，不得用腳踩踏鋪設的坐臥之處，也不得貼身穿著。如果進入村落，不得拖著衣服。離開村子較遠時，要將衣服疊好搭在肩上。靠近村子時，如果有水池，要洗手洗腳。如果沒有水池，要用草木擦拭掉塵土，然後穿好衣服繫好鈕釦進入村子。如果遇到奔跑的車輛或脫韁的馬，應當在上風處躲避。如果遇到泥濘或狹窄的道路，不得硬擠硬蹭。對於治療禪病、進行經懺、消除重罪的人，可以脫下僧伽梨（Samghati，大衣），穿上安陀會（Antarvasa，中衣）。為僧眾提供苦役，乃至掃塔、清除糞便，經過八百天後，可以穿僧伽梨，進入塔內觀看佛像等。《十誦律》中說，所行走的地方，要與衣缽一同前往，沒有顧慮和留戀，就像飛鳥一樣。如果不攜帶三衣進入村落，在俗人處會犯戒。《僧祇律》也說，比丘的三衣缽必須常隨身攜帶，違者會被驅逐出界並結罪。除了生病的情況，應當像對待佛塔一樣尊敬三衣。《五分律》中說，要像保護自己的面板一樣謹慎地保護三衣，要像鳥的羽毛一樣經常隨身攜帶。《四分律》中說，行走要知道時間，不該行走的時候不要行走。所行走的地方，要與衣缽一同前往，就像飛鳥的翅膀一樣相隨。各部律典都規定要隨身攜帶三衣，現在只是守護使其不離宿，這不應該教導啊。 《明瞭論》中說，受功德衣的穿著，披一件，留一件，才能進入村落。《四分律》的衣法中有五種情況可以留下僧伽梨：一、如果有恐怖或懷疑有恐怖；二、如果下雨或懷疑要下雨；三、經營僧伽梨；四、如果洗滌或染色；五、如果深藏。進入村落必須穿著割截衣。《十誦律》中說，如果縫製衣服時施捨鉤闌，應當割截後進入村落。《僧祇律》允許借穿大衣進入俗家。《五百問》中說，不能穿著大衣進入村落，但拿著搭在肩上行走，不算犯戒。《僧祇律》中說，如果穿著脫下的三衣，
【English Translation】 English version The Sarvastivada Vinaya says that if the sewn clothes are curved, they should be repaired with ochre-colored soil. The Dasabhumi Sutra says that clothes should always be kept clean and tidy, in accordance with the precepts, otherwise they will be scolded by humans and non-humans. The third is in terms of enjoyment and holding. The Dasabhumi Sutra says that one should protect the three robes like one's own skin, and protect the bowl like one's eyes. Those who wear the large robe must not move wood, stones, soil, grass, etc. When sweeping the floor, laying out bedding, sitting mats, etc., one must not step on the laid-out sitting and sleeping places, nor wear them close to the body. If entering a village, one must not drag the clothes. When far away from the village, the clothes should be folded and draped over the shoulder. When near the village, if there is a pond, one should wash one's hands and feet. If there is no pond, one should wipe off the dust with grass and trees, and then put on the clothes and button them before entering the village. If encountering a running vehicle or a runaway horse, one should avoid it upwind. If encountering muddy or narrow roads, one must not squeeze or rub against them. For those who are treating Zen sickness, performing repentance rituals, and eliminating serious sins, they can take off the Samghati (outer robe) and wear the Antarvasa (inner robe). Providing hard labor for the Sangha, even sweeping the pagoda and removing feces, after eight hundred days, one can wear the Samghati and enter the pagoda to view the Buddha statues, etc. The Dasabhumi Sutra says that wherever one goes, one should go with the robes and bowl, without worry or attachment, like a flying bird. If one does not carry the three robes when entering a village, one will violate the precepts in the presence of laypeople. The Mahasanghika Vinaya also says that a Bhikkhu's three robes and bowl must always be carried with him, and those who violate this will be expelled from the boundary and incur sin. Except in cases of illness, one should respect the three robes as one would a pagoda. The Five-Part Vinaya says that one should carefully protect the three robes like one's own thin skin, and they should always be carried with one like the feathers of a bird accompanying its flight. The Sarvastivada Vinaya says that one should know the time for walking, and not walk when it is not the time. Wherever one goes, one should go with the robes and bowl, like the wings of a flying bird accompanying it. All the Vinayas stipulate that the three robes should be carried with one, but now they are only guarded to prevent them from being left overnight, which should not be taught. The Abhidharmasamuccaya says that when receiving the meritorious robe, one should wear one and leave one behind before entering the village. The Sarvastivada Vinaya's rules for clothing state that there are five circumstances in which one can leave the Samghati behind: 1. If there is fear or suspicion of fear; 2. If it is raining or suspected to be raining; 3. Managing the Samghati; 4. If washing or dyeing; 5. If hiding it deeply. When entering a village, one must wear a cut robe. The Dasabhumi Sutra says that if offering hooks when sewing clothes, they should be cut off before entering the village. The Mahasanghika Vinaya allows one to borrow a large robe to enter a layperson's home. The Five Hundred Questions say that if one cannot wear the large robe into the village, but carries it draped over the shoulder, it is not a violation. The Mahasanghika Vinaya says that if wearing the removed three robes,
衣。必須取衣。近身然後脫著之。不得脫園中衣著一內衣求入聚落衣。應先求入聚落衣。自近脫園中衣。舉已然後著入聚落衣。從聚落出已。應取園中衣自近。抖擻入聚落衣。著常處后。著園中衣(此謂僧伽梨也)。著內衣法。不得脫入聚落內衣已。方求覓園中內衣。脫園中內衣。著入聚落內衣亦爾。亦不得先著入聚落內衣。于下挽出園中內衣。先著園中內衣。不得挽聚落內衣出。應從一邊著一邊出之。不著者擗揲舉之。因風吹衣落。制入聚者必帶紐行。若無用針綴。無針者下至手捉。若衣無紐隨入家家得越心悔。有而不著越毗尼。披衣時當通肩披著。紐齊兩角。左手捉時。不得手中出角頭如羊耳。五分亦得四揲大衣枕之。中含多處文云。枕大衣臥七條中。婆裟中亦爾。三千威儀經。不著泥洹僧。不得著僧祇支。如是重重。乃至最上著僧伽梨(故知三衣上下重著)。五分律云。比丘反著衣入村。人見不喜。訶云。與不割截衣無異。世尊訶責結罪。若出村入村。為草木鉤衣破裂。風雨塵土污坌入葉中。日暴壞色。鳥污者。聽為護衣故聚落外反著之。若衣下易壞。聽顛倒著衣。上下安鉤紐及帶。雨時不應倒著。四分反著衣同之。舍利弗問經。初聽偏袒者。謂執事恭敬故。后聽通肩披衣。示福田相故。律中至佛前上座前。方
【現代漢語翻譯】 現代漢語譯本 關於著衣（僧伽梨、內衣）的規定：必須取衣（指僧伽梨）。貼身放置，然後脫下園中的衣服。不得脫下園中的內衣，穿著另一件內衣進入村落。應該先尋找進入村落的衣服，然後在附近脫下園中的衣服。舉起（園中衣）之後，再穿上進入村落的衣服。從村落出來后，應該取回園中的衣服，在附近抖擻進入村落的衣服。穿好常服后，再穿上園中的衣服（這裡指的是僧伽梨）。 關於穿內衣的規定：不得脫下進入村落的內衣后，才去尋找園中的內衣。脫下園中的內衣，穿上進入村落的內衣也是一樣。也不得先穿上進入村落的內衣，然後從下面拉出園中的內衣。應該先穿上園中的內衣，不得拉出村落的內衣。應該從一邊穿，一邊脫。不穿的時候，應該疊好舉起。因為風吹導致衣服掉落，規定進入村落的人必須帶著鈕釦行走。如果沒有鈕釦，用針縫綴。沒有針的，至少要用手拿著。如果衣服沒有鈕釦，隨意進入各家，可以越過內心懺悔。有鈕釦而不穿，就違反了毗尼（Vinaya，戒律）。 披衣時，應當通肩披著，鈕釦對齊兩角。左手拿著的時候，不得手中伸出角頭，像羊耳朵一樣。《五分律》中也可以用四疊的大衣當枕頭。中含多處經文說，用大衣當枕頭臥在七條中。《婆裟論》中也是這樣。《三千威儀經》說，不穿泥洹僧（Nivasa，下衣），不得穿僧祇支（Samghati，覆肩衣），這樣重重疊疊，乃至最上面穿僧伽梨（Sanghati，大衣）。（因此可知三衣上下重疊穿著）。 《五分律》說，比丘反穿衣服進入村莊，人們看了不高興，責罵說，『與不割截的衣服沒有區別。』世尊訶責並判罪。如果出村入村，因為草木鉤破衣服，風雨塵土弄髒進入葉子中，太陽暴曬損壞顏色，鳥糞弄髒，允許爲了保護衣服，在村落外反穿。如果衣服下部容易損壞，允許顛倒穿衣。上下安鉤紐及帶。下雨時不應該倒著穿。《四分律》中反穿衣服也是一樣。 舍利弗（Sariputta）問經中，最初允許偏袒右肩，是因為執事恭敬的緣故。後來允許通肩披衣，是爲了顯示福田相的緣故。律中說，在佛前、上座前，才...
【English Translation】 English version Regulations regarding wearing robes (Sanghati, inner robe): One must take the robe (referring to the Sanghati). Place it close to the body, and then take off the robes worn in the garden. One should not take off the inner robe worn in the garden and wear another inner robe to enter the village. One should first seek the robe for entering the village, and then take off the garden robe nearby. After lifting (the garden robe), then put on the robe for entering the village. After coming out of the village, one should retrieve the garden robe nearby, shake off the village robe. After wearing the usual robe, then wear the garden robe (this refers to the Sanghati). Regulations regarding wearing the inner robe: One should not take off the inner robe worn for entering the village and then go looking for the garden inner robe. Taking off the garden inner robe and putting on the village inner robe is the same. One should also not put on the village inner robe first and then pull out the garden inner robe from underneath. One should put on the garden inner robe first and not pull out the village inner robe. One should put it on from one side and take it off from the other. When not wearing it, it should be folded and lifted up. Because the wind causes the robe to fall, it is stipulated that those entering the village must walk with buttons fastened. If there are no buttons, use a needle to sew them on. If there is no needle, at least hold it with the hand. If the robe has no buttons, entering each house at will, one can transgress and repent in one's heart. Having buttons but not wearing them is a violation of the Vinaya (discipline). When wearing the robe, it should be draped over both shoulders, with the buttons aligned with the two corners. When holding it with the left hand, the corner of the robe should not protrude from the hand like a sheep's ear. In the 'Five-Part Vinaya', it is also permissible to use a large robe folded four times as a pillow. The sutras contain many passages saying that one can use the large robe as a pillow to lie down in the seven-article robe. It is also the same in the 'Vibhasa'. The 'Three Thousand Manners Sutra' says that one should not wear the Nivasa (lower garment), and one should not wear the Samghati (shoulder covering), and so on, layer upon layer, until the Sanghati (outer robe) is worn on top. (Therefore, it is known that the three robes are worn one on top of the other). The 'Five-Part Vinaya' says that if a Bhikkhu (monk) wears the robe inside out when entering a village, people will be displeased and scold him, saying, 'It is no different from an un-cut robe.' The World Honored One rebuked and condemned the offense. If leaving or entering a village, because grass and trees snag and tear the robe, wind and rain and dust soil it, the sun damages the color, or bird droppings soil it, it is permitted to wear it inside out outside the village for the sake of protecting the robe. If the lower part of the robe is easily damaged, it is permitted to wear the robe upside down. Attach hooks, buttons, and belts to the top and bottom. One should not wear it upside down when it is raining. Wearing the robe inside out is the same in the 'Four-Part Vinaya'. In the 'Sariputta (Sariputta) Question Sutra', initially, baring one shoulder was permitted because of respectful service. Later, draping the robe over both shoulders was permitted to show the appearance of a field of merit. The Vinaya says that in front of the Buddha and senior monks, one should...
偏袒也。經中通肩披衣。五百世中入鐵甲地獄。三千威儀。若無塔寺無比丘僧。有盜賊處。國君不樂道。到彼國不著三衣者得。若三衣在下。身在高處坐不得。決正二部律論著大衣者。入村見師僧上座別人不得禮(由敬處尊當自陳意)。三千威儀云。著三衣不得向佛塔上座三師。亦莫背不得口銜及兩手奮。毗柰耶云。不得垂三衣前角。注云。不排著肩上。而垂臂肘前(以垂臂上名象鼻也)。五百問云。無中衣時。得著大衣上講禮拜。小衣不近身凈潔者。無七條者。五條亦得入眾食禮拜等(準此行路見塔。著下衣者不得作禮)。不著三衣受食犯墮。借人三衣著不得出界經宿。界內不限日數。十誦亦云。不著袈裟食者得罪。不云三衣。五分得新衣令有德人暫著得福。僧祇得乞小片衣與俗人禳災。雜含佛令取阿難郁多羅僧與婆四吒女著。賢愚經師子敬著袈裟人故成佛。二明作法攝衣界。其自然攝衣界十五種不同。如隨相中。此但明加羯磨者。大義如鈔別疏。今略明之。一切大界凡有三種。若界大無伽藍。但有住舍。此須結之。謂僧院外勢分內得護衣。勢外界內不免失衣。二界與伽藍等。及界小於伽藍。此二不須結。結竟院外勢分內。反成失衣故也。諸家立法不同。有立無村結法者。今解不問有無。並須結之。以結除其妨難故
【現代漢語翻譯】 現代漢語譯本 偏袒也是一種罪過。《經》中說，如果披衣時袒露一側肩膀，將會在五百世中墮入鐵甲地獄。三千威儀中規定，如果沒有佛塔寺廟，也沒有比丘僧侶，或者身處盜賊出沒的地方，或者國君不喜好佛法，那麼到達這樣的國家可以不穿三衣。如果三衣放在下面，身體在高處坐著也是不允許的。負責決斷和修正二部律論的人，穿著大衣時，進入村莊見到師父、僧侶或上座，不能不行禮（因為尊敬長者，應當親自陳述理由）。三千威儀中說，穿著三衣不能面向佛塔、上座或三師，也不能背對他們，不能用口銜著三衣，也不能雙手揮舞。毗柰耶中說，不能讓三衣的前角垂下來。註釋說，不要把三衣披在肩膀上，讓它垂在手臂肘部前面（因為垂在手臂上像象鼻）。《五百問》中說，如果沒有中衣時，可以穿著大衣去講經或禮拜嗎？如果小衣不貼身，不乾淨，沒有七條，那麼五條也可以進入大眾之中參加齋飯或禮拜等（按照這個規定，在路上見到佛塔，穿著下衣的人不能作禮）。不穿三衣接受食物會犯墮罪。借別人的三衣穿著不能出界過夜，在界內不限制天數。《十誦律》也說，不穿袈裟吃飯會得罪，但沒有說是三衣。《五分律》說，得到新衣服可以請有德行的人暫時穿著，可以得到福報。《僧祇律》說，可以乞討小塊布料給俗人用來禳災。《雜含經》中，佛陀讓取阿難（Ananda, 佛陀的十大弟子之一，以記憶力超群著稱）的郁多羅僧（Uttarasanga, 上衣）給婆四吒女穿著。《賢愚經》中說，師子敬因為穿著袈裟的人而最終成佛。 下面說明作法攝衣界。自然形成的攝衣界有十五種不同，如《隨相》中所說。這裡只說明通過羯磨（Karma, 業力）來形成的攝衣界。大義如鈔別疏，現在簡略說明。一切大界凡有三種情況。如果界大而沒有伽藍（Gharama, 僧院），只有住所，那麼必須結界。也就是說，在僧院外勢分內可以保護衣服，在勢分外就難免丟失衣服。第二種情況是界與伽藍相等，以及界小於伽藍。這兩種情況不需要結界，因為結界后，在僧院外勢分內反而會丟失衣服。各家的立法不同，有的主張沒有村莊的地方也要結界。現在解釋說，不論有無村莊，都需要結界，因為結界可以消除妨礙和困難。
【English Translation】 English version Partiality is also a transgression. The Sutra states that if one exposes a shoulder while wearing robes, one will fall into the Iron Armor Hell for five hundred lifetimes. The Three Thousand Disciplines stipulate that if there are no pagodas or temples, no Bhikkhus (monks), or if one is in a place frequented by thieves, or if the ruler of the country does not favor the Dharma, then one may not wear the three robes upon arriving in such a country. If the three robes are placed below, it is not permissible to sit in a high place. Those responsible for deciding and correcting the Vinaya (monastic rules) of the two schools, when wearing the large robe, must bow upon entering a village and seeing a teacher, monk, or senior monk (out of respect for elders, one should personally state the reason). The Three Thousand Disciplines state that one must not face a pagoda, senior monk, or the three teachers while wearing the three robes, nor turn one's back to them, nor hold the robes in one's mouth, nor wave them with both hands. The Vinaya states that one must not let the front corners of the three robes hang down. The commentary states that one should not drape the robes over the shoulders and let them hang in front of the elbows (because hanging on the arms resembles an elephant's trunk). The 'Five Hundred Questions' asks, if one does not have a middle robe, can one wear the large robe to lecture or prostrate? If the small robe is not close-fitting, not clean, and does not have seven strips, then five strips are also permissible to enter the assembly for meals or prostrations, etc. (According to this rule, one should not prostrate when seeing a pagoda on the road while wearing the lower robe). It is a transgression to receive food without wearing the three robes. One cannot leave the boundary overnight wearing borrowed three robes; within the boundary, there is no limit to the number of days. The 'Ten Recitations Vinaya' also states that one commits an offense by eating without wearing the Kasaya (袈裟, monastic robe), but it does not specify the three robes. The 'Five Divisions Vinaya' states that if one obtains new robes, one can ask a virtuous person to wear them temporarily to gain merit. The 'Sanghika Vinaya' states that one can beg for small pieces of cloth to give to laypeople for averting disasters. In the 'Miscellaneous Agamas', the Buddha instructed to take Ananda's (阿難, one of the Buddha's ten great disciples, known for his exceptional memory) Uttarasanga (郁多羅僧, upper robe) and give it to the woman Bhaṣāṭā to wear. The 'Sutra of the Wise and Foolish' states that Simhakeerti attained Buddhahood because of a person wearing the Kasaya. Below, the method of establishing the boundary for keeping robes is explained. There are fifteen different types of naturally formed boundaries for keeping robes, as mentioned in the 'Following Characteristics'. Here, only the boundary formed through Karma (羯磨, action, deed) is explained. The general meaning is as in the commentaries and separate explanations; now, a brief explanation is given. There are generally three types of all large boundaries. If the boundary is large and there is no Gharama (伽藍, monastery), but only a dwelling, then it must be established. That is to say, within the sphere of influence outside the monastery, one can protect the robes; outside the sphere of influence, one cannot avoid losing the robes. The second situation is when the boundary is equal to the Gharama, and when the boundary is smaller than the Gharama. These two situations do not require establishing a boundary, because after establishing a boundary, one would lose the robes within the sphere of influence outside the monastery. The laws of various schools differ; some advocate establishing a boundary even where there is no village. Now, it is explained that regardless of whether there is a village or not, a boundary must be established, because establishing a boundary can eliminate obstacles and difficulties.
。若有村者現除懸結(以村後去隨去置衣)。若無村者現結懸除(未來村有不得置衣。若村去者還得攝也)。以先結成故。直由染礙情礙隔礙界礙故失衣。不由村來去。便令衣界增減也。此是定義。五分等律明文。任情量取。薩婆多中。所以除者五義。一聚落不定衣界是定。二為除誹謗。為除斗諍。為護梵行等。四分中初結衣界。界有村住。后因有事。方言除之。加法大德僧聽。此處同一住處同一說戒。若僧時到僧忍聽。結不失衣界。除村村外界。白如是。大德僧聽。此處同一住處同一說戒。今僧結不失衣界。除村村外界。誰諸長老忍。僧於此處同一住處同一說戒。結不失衣界。除村外界者默然。誰不忍者說。僧已忍。此處同一住處同一說戒。結不失衣界。除村村外界竟僧忍默然。故是事如是持。解衣界法(律云。應先解衣界。后解大界十誦先解大界。衣界亦失故)。文云。大德僧聽。此住處同一住處同一說戒。若僧時到僧忍聽。今解不失衣界。白如是。大德僧聽。此住處同一住處同一說戒。解不失衣界。誰諸長老忍。僧同一住處同一說戒。解不失衣界者默然。誰不忍者說。僧已忍。同一住處同一說戒。解不失衣界竟僧忍默然。故是事如是持。二明坐具者。四分為身為衣為臥具故制。長佛二搩(吒革反。謂展大母指與
【現代漢語翻譯】 現代漢語譯本：如果某個村莊現在要去除懸掛的結界（即村莊遷移后，之前設定的衣界也隨之去除），如果沒有村莊，則現在要結界就去除懸掛的（未來的村莊不能設定衣界，如果村莊遷回，還可以恢復之前的衣界），因為之前的結界已經形成。失去衣界直接是因為染污、情執、隔閡、界限的障礙，而不是因為村莊的來去。村莊的來去不會導致衣界的增減。這是明確的定義。《五分律》等律中有明確的說明，可以酌情參考。《薩婆多論》中，去除衣界有五種原因：一是聚落不定，而衣界是定的；二是為去除誹謗；為去除爭鬥；為守護梵行等。《四分律》中，最初結衣界時，界內有村莊居住，後來因為某些原因，才說要去除它。需要通過羯磨（karma）請求有資格的僧眾同意。這裡是同一個住處，同一個說戒的地方。如果僧眾時間到了，僧眾同意，就可以結不失衣界，去除村莊和村莊外面的界限。白文如下：『大德僧聽，這裡是同一個住處，同一個說戒的地方。現在僧眾結不失衣界，去除村莊和村莊外面的界限。哪位長老同意？』僧眾在這裡是同一個住處，同一個說戒的地方，結不失衣界，去除村莊外面的界限的，請默然。誰不同意，請說出來。僧眾已經同意。這裡是同一個住處，同一個說戒的地方，結不失衣界，去除村莊和村莊外面的界限完畢。僧眾同意，默然。所以這件事就這樣執行。解衣界法（律中說，應該先解衣界，后解大界。《十誦律》中先解大界，衣界也會失去）。經文說：『大德僧聽，這個住處是同一個住處，同一個說戒的地方。如果僧眾時間到了，僧眾同意，現在解不失衣界。』白文如下：『大德僧聽，這個住處是同一個住處，同一個說戒的地方。解不失衣界。哪位長老同意？』僧眾是同一個住處，同一個說戒的地方，解不失衣界的，請默然。誰不同意，請說出來。僧眾已經同意。同一個住處，同一個說戒的地方，解不失衣界完畢。僧眾同意，默然。所以這件事就這樣執行。二、關於坐具的說明。《四分律》中，因為身體、衣服、臥具的原因而制定坐具。長度是佛二搩（zhā gé fǎn，指展開大拇指與 English version: If a village now removes a suspended boundary (meaning that when the village moves, the previously established robe boundary is also removed), if there is no village, then establishing a boundary now removes the suspended one (future villages cannot establish robe boundaries; if the village moves back, the previous robe boundary can be restored) because the previous boundary has already been formed. Losing the robe boundary is directly due to obstacles of defilement, attachment, separation, and limitation, not because of the village's coming or going. The village's coming or going does not cause the robe boundary to increase or decrease. This is a clear definition. The Five-Part Vinaya and other Vinayas have clear explanations, which can be referred to at discretion. In the Sarvastivada Vinaya, there are five reasons for removing the robe boundary: first, the settlement is uncertain, while the robe boundary is fixed; second, to remove slander; to remove disputes; to protect pure conduct, etc. In the Four-Part Vinaya, when initially establishing the robe boundary, there are villages residing within the boundary. Later, due to certain reasons, it is said that it should be removed. It requires requesting qualified monks to agree through karma. Here is the same residence, the same place for reciting the precepts. If the Sangha has time and agrees, they can establish a non-losing robe boundary, removing the boundaries of the village and outside the village. The announcement is as follows: 'Venerable Sangha, listen, this is the same residence, the same place for reciting the precepts. Now the Sangha establishes a non-losing robe boundary, removing the boundaries of the village and outside the village. Which elder agrees?' The Sangha here is the same residence, the same place for reciting the precepts. Those who agree to establish a non-losing robe boundary, removing the boundaries outside the village, please be silent. Whoever disagrees, please speak up. The Sangha has agreed. This is the same residence, the same place for reciting the precepts. The establishment of a non-losing robe boundary, removing the boundaries of the village and outside the village, is complete. The Sangha agrees, remaining silent. Therefore, this matter is carried out in this way. The method of dissolving the robe boundary (the Vinaya says that the robe boundary should be dissolved first, then the great boundary. The Ten Recitation Vinaya dissolves the great boundary first, and the robe boundary will also be lost). The text says: 'Venerable Sangha, listen, this residence is the same residence, the same place for reciting the precepts. If the Sangha has time and agrees, now dissolve the non-losing robe boundary.' The announcement is as follows: 'Venerable Sangha, listen, this residence is the same residence, the same place for reciting the precepts. Dissolve the non-losing robe boundary. Which elder agrees?' The Sangha is the same residence, the same place for reciting the precepts. Those who agree to dissolve the non-losing robe boundary, please be silent. Whoever disagrees, please speak up. The Sangha has agreed. The same residence, the same place for reciting the precepts. The dissolution of the non-losing robe boundary is complete. The Sangha agrees, remaining silent. Therefore, this matter is carried out in this way. Second, regarding the explanation of the sitting cloth. In the Four-Part Vinaya, the sitting cloth is established because of the body, clothing, and bedding. The length is two vitasti of the Buddha (zhā gé fǎn, referring to the span between the extended thumb and
【English Translation】 English version: If a village now removes a suspended boundary (meaning that when the village moves, the previously established robe boundary is also removed), if there is no village, then establishing a boundary now removes the suspended one (future villages cannot establish robe boundaries; if the village moves back, the previous robe boundary can be restored) because the previous boundary has already been formed. Losing the robe boundary is directly due to obstacles of defilement, attachment, separation, and limitation, not because of the village's coming or going. The village's coming or going does not cause the robe boundary to increase or decrease. This is a clear definition. The Five-Part Vinaya and other Vinayas have clear explanations, which can be referred to at discretion. In the Sarvastivada Vinaya, there are five reasons for removing the robe boundary: first, the settlement is uncertain, while the robe boundary is fixed; second, to remove slander; to remove disputes; to protect pure conduct, etc. In the Four-Part Vinaya, when initially establishing the robe boundary, there are villages residing within the boundary. Later, due to certain reasons, it is said that it should be removed. It requires requesting qualified monks to agree through karma. Here is the same residence, the same place for reciting the precepts. If the Sangha has time and agrees, they can establish a non-losing robe boundary, removing the boundaries of the village and outside the village. The announcement is as follows: 'Venerable Sangha, listen, this is the same residence, the same place for reciting the precepts. Now the Sangha establishes a non-losing robe boundary, removing the boundaries of the village and outside the village. Which elder agrees?' The Sangha here is the same residence, the same place for reciting the precepts. Those who agree to establish a non-losing robe boundary, removing the boundaries outside the village, please be silent. Whoever disagrees, please speak up. The Sangha has agreed. This is the same residence, the same place for reciting the precepts. The establishment of a non-losing robe boundary, removing the boundaries of the village and outside the village, is complete. The Sangha agrees, remaining silent. Therefore, this matter is carried out in this way. The method of dissolving the robe boundary (the Vinaya says that the robe boundary should be dissolved first, then the great boundary. The Ten Recitation Vinaya dissolves the great boundary first, and the robe boundary will also be lost). The text says: 'Venerable Sangha, listen, this residence is the same residence, the same place for reciting the precepts. If the Sangha has time and agrees, now dissolve the non-losing robe boundary.' The announcement is as follows: 'Venerable Sangha, listen, this residence is the same residence, the same place for reciting the precepts. Dissolve the non-losing robe boundary. Which elder agrees?' The Sangha is the same residence, the same place for reciting the precepts. Those who agree to dissolve the non-losing robe boundary, please be silent. Whoever disagrees, please speak up. The Sangha has agreed. The same residence, the same place for reciting the precepts. The dissolution of the non-losing robe boundary is complete. The Sangha agrees, remaining silent. Therefore, this matter is carried out in this way. Second, regarding the explanation of the sitting cloth. In the Four-Part Vinaya, the sitting cloth is established because of the body, clothing, and bedding. The length is two vitasti of the Buddha (zhā gé fǎn, referring to the span between the extended thumb and
中指相去也。此字應法。搩字才邊桀也。足邊桀者此𨃥字也。癡革反。謂足一舉為𨃥。二舉為步。二義各別)。手廣一搩手半。廣長更增半搩手。諸部論搩不定。今依五分。佛一搩手長二尺。準唐尺者則一尺六寸七分強。此用二尺為搩手。準姬周尺也。此通陰陽。諸國常準不改(即唐令云尺者。用一尺二寸為尺)。但隨流俗則不定量(就此唐國用尺。則有五六種不同)。明瞭論云。人長八尺。佛則倍之。丈六是也(故廣引正證知尺大小)。十誦云。新者二重。故者四重。伽論亦同。僧祇云。不得趣爾厭課持小故㲲作敷具。當二重作。若欽跋羅一重。劫貝二重。不得屈頭量縮量水灑量。欲令干已長大者。成便犯墮。受用越毗尼。鼻柰耶云。新尼師壇。故者緣四邊以亂其色。若作者應安緣。五分須揲四角。不揲則已。四分云。若減量作。若疊作兩重並得(謂二重為本。恐過量故疊)。十誦不應受單尼師壇。離宿吉羅。摩得伽云。離宿不須捨墮。非佛制故。亦不應離宿。僧祇云。更增者二重三重對頭卻刺。互減互過皆波逸提。諸律增者于緣外增之。四分七百結集中得畜。不截坐具(是非法故擅而行之)。準益縷之相不截不犯。過量坐具不截而畜。亦應無罪(此跋阇子擅行十事。便於閻浮提僧斷了)。此應久廢。今往往重興。
則用跋阇妄法也。十誦作不益縷邊尼師壇凈。伽論言。不接頭者墮(今時通量取增文。則長五尺等並結提罪)。如法者準初量已截斷施緣。若坐時膝在地上者依增量。一頭一邊接禆之。此是定教正文(不依此法。一生無如法處坐)。薩婆多佛在時比丘。不臥者多故小。后開益縷際。從織邊唯一頭更益一搩手。令比丘臥僧臥具(今時有戒本。一搩者此是十誦律。四分有者錯用故。準論凡長水尺六尺。廣三尺。僧臥具八尺四尺)。四分明坐具法異。不須用之。但用增法(必欲準用亦須畜之不成受持且將說凈)。僧祇坐具者此是隨坐衣。不得凈施及取薪草盛巨磨(此翻牛屎)。唯得敷坐。善見云。須受持不合凈施。不出其文。義加云。大德一心念。我比丘某甲。此尼師壇應量作。今受持三說(其用法大同缽也。準例加法持之)。若破壞須換易者當舍之。文同受法。改下云今舍也。僧祇得敷坐。在道行。得長疊中疊著衣囊上左肩上擔。若至坐處。當敷而坐。若置本處。當中掩之。后徐舒而坐。凡坐法應先手按然後乃坐。賢愚經舍利弗以尼師壇著左肩上。入眾降邪道。鼻柰耶多文。著肩上入出坐禪。今在左臂定是非法。三漉水袋法。物雖輕小所為極大。出家慈濟厥意在此。今上品高行尚飲用蟲水。況諸不肖。焉可言哉。故律中為
【現代漢語翻譯】 這是使用虛假的跋阇法。 《十誦律》中說的是『不益縷邊尼師壇凈』（指沒有額外縫邊的坐具）。《伽論》中說，『不接頭者墮』（如果坐具沒有接頭，則犯墮罪）。現在通常的做法是增加縫邊，例如加長到五尺等，這都屬於結提罪。如法制作坐具，應按照最初的尺寸截斷布料，並將剩餘的布料施捨給有需要的人。如果坐著時膝蓋著地，可以按照增加的尺寸製作，在一頭一邊接上布料。這是明確的教義正文（如果不按照這個方法，一生都沒有如法安坐之處）。在薩婆多佛（一切成就者）在世時，因為不臥的比丘很多，所以坐具較小。後來允許增加邊緣。從織邊的唯一一頭再增加一搩手（約一手掌的長度），以便比丘可以躺臥在僧眾的臥具上（現在有些戒本說一搩手，這是《十誦律》的說法。《四分律》中有這種說法是錯誤的。按照論典，坐具通常長六尺水尺，寬三尺，僧眾的臥具長八尺，寬四尺）。《四分律》中關於坐具的方法不同，不需要採用。只需要使用增加的方法（如果一定要採用，也需要先持有，不能直接受持，而是先說凈）。僧祇律中的坐具是指隨身攜帶的坐衣，不能用來凈施，也不能用來取薪草或盛牛糞。只能用來鋪坐。 《善見律毗婆沙》中說，需要受持，不適合凈施，但原文中沒有明確說明。可以根據義理補充說：『大德一心念，我比丘某甲，此尼師壇應量作，今受持』，說三遍（其用法與缽相似，按照例子增加方法持有）。如果坐具破損需要更換，應當捨棄。捨棄的文句與受持的文句相同，只是將下文改為『今舍也』。僧祇律中允許鋪坐具，在路上行走時，可以將坐具摺疊成長條，疊放在衣囊上，搭在左肩上。到達坐處時，應當鋪開坐具坐下。如果放置在原來的地方，應當先用手按一下，然後再慢慢舒展開坐下。凡是坐下，都應該先用手按一下，然後再坐。 《賢愚經》中記載，舍利弗（智慧第一）將尼師壇（坐具）搭在左肩上，進入人群降伏邪道。 《鼻奈耶》中記載，將坐具搭在肩上進入或離開禪修場所。現在將坐具搭在左臂上肯定是不如法的。關於三漉水袋（過濾水的工具）的規定，雖然物品輕小，但作用極大。出家修行的慈悲濟世之心就在於此。現在有些高僧大德尚且飲用有蟲的水，更何況那些不賢之人，又該怎麼說呢？所以律中為此制定了規定。
【English Translation】 This is using false Bajjā (a type of grass used for making mats) law. The Daśabhāṇavāra (Ten Recitations Vinaya) says 'not adding thread to the edge of the niṣīdana (sitting cloth) is pure'. The Gāmaṇi (Gāmaṇi Saṃyutta) says, 'one who does not connect the head falls' (nowadays, the common practice is to add edges, such as lengthening it to five feet, which is a saṃghāṭi (a type of monastic robe) offense). To make a niṣīdana according to the law, one should cut the cloth according to the initial measurement and donate the remaining cloth to those in need. If the knees touch the ground while sitting, one can make it according to the increased measurement, adding cloth to one head and one side. This is the clear teaching of the Vinaya (if one does not follow this method, one will never have a lawful place to sit in this life). When Sarvāstivāda Buddha (the Buddha of the Sarvāstivāda school) was alive, there were many bhikṣus (monks) who did not lie down, so the niṣīdana was small. Later, it was allowed to add an edge. From the only head of the woven edge, add another vijñapti (a hand span), so that the bhikṣu can lie down on the saṃgha's (monastic community) bedding (nowadays, some Vinaya texts say one vijñapti, which is the Daśabhāṇavāra Vinaya. It is wrong to use the Caturvargīya Vinaya (Four-Part Vinaya). According to the Vinaya, the niṣīdana is usually six Chi (Chinese foot) long and three Chi wide, and the saṃgha's bedding is eight Chi long and four Chi wide). The Caturvargīya Vinaya clearly states a different method for the niṣīdana, which does not need to be used. Just use the method of increasing (if one insists on using it, one must also possess it, not accept and hold it, but first purify it). The saṃghāti niṣīdana is the sitting cloth that is carried with you. It cannot be used for pure donation, nor can it be used to collect firewood or hold Gomaya (cow dung). It can only be used for spreading and sitting. The Samantapāsādikā (Vinaya Commentary) says that it needs to be held and is not suitable for pure donation, but the original text does not explicitly state this. One can add according to the meaning: 'Venerable One, with one mind, I, bhikṣu so-and-so, make this niṣīdana according to the measurement, and now I hold it', say it three times (its usage is similar to the pātra (alms bowl), add the method of holding according to the example). If the niṣīdana is damaged and needs to be replaced, it should be discarded. The text for discarding is the same as the text for holding, but change the following text to 'now I discard it'. The saṃghāti allows spreading the niṣīdana. When walking on the road, the niṣīdana can be folded into a long strip, folded on the clothing bag, and carried on the left shoulder. When arriving at the sitting place, one should spread the niṣīdana and sit down. Whenever sitting down, one should first press down with the hand and then slowly unfold and sit down. Whenever sitting, one should first press down with the hand and then sit down. The Damamūka-nidāna (Sūtra of the Wise and Foolish) records that Śāriputra (the foremost in wisdom) carried the niṣīdana on his left shoulder and entered the crowd to subdue the heretics. The Vinaya text says to carry it on the shoulder when entering or leaving meditation. Now it is definitely unlawful to carry the niṣīdana on the left arm. Regarding the rule of the three-layered water filter bag, although the object is light and small, its function is extremely great. The compassion and salvation of monastic practice lies in this. Now some high-ranking monks still drink water with insects, let alone those who are not virtuous, what can be said? Therefore, the Vinaya has established rules for this.
重蟲命偏制飲用二戒。由事常現有用者多數故也。余如隨相中。今故抽現重明準佛意也。薩婆多欲作住處。先看水中有蟲不。有者作余井。猶有捨去。凡用水法。應清凈者如法漉水。置一器中。足一日用。取上細㲲一肘作囊。令持戒審悉者。漉水竟著凈器中。向日諦視看。故有者如前說。僧祇蟲太細者。三重漉囊。猶有蟲者更造井。諦視有蟲者捨去。四分作漉水袋如杓形。若三角若作宏槨。若作漉瓶。若患細蟲出。聽安沙囊中漉訖還著水中。不得無漉袋行半由旬。無者僧伽梨角漉(準須覆袋中。以凈穢相染故)。此國多用絹作者。余親取已漉竟水。內黑色器中。微小細蟲無數。同水塵量故。涅槃有言。塵耶蟲耶。此言信也。后取致練作袋漉之方盡。故明此者。由生命處重無益自他性戒無懺。終須酬報。今不肖之夫。見執漉袋者言。律學唯在於漉袋。然不知所為處深損生。妨道者猶不畜漉袋。縱畜而不用。雖用而不寫蟲。雖寫而損蟲命。且存殺生一戒。尚不能遵奉。余之威儀見命常沒其中。二明聽門分四。初百一諸長。二糞掃衣。三檀越施。四亡人物。初中分二。謂百一供身令受持之。長物及余。令說凈畜。初中薩婆多雲。百一物各得畜一。百一之外皆是長物。若似寶入百一物數。不須說凈。餘者一切器與非器一。外皆
【現代漢語翻譯】 現代漢語譯本 重蟲命偏制飲用二戒。因為通常情況下，現有的可用水源中存在大量生物。其餘情況參照《隨相》。現在特意提出來，是爲了更清楚地闡明佛陀的意圖。在薩婆多部（Sarvastivada，一切有部）中，如果想要建造住所，首先要觀察水中是否有蟲。如果有蟲，就另挖一口井。如果仍然有蟲，就放棄這個地方。凡是用水的方法，應該像如法過濾水一樣保持清潔。將水放在一個容器中，足夠一天的用量。取一肘長的細㲲（dié，一種絲織品）做成袋子，讓持戒嚴謹的人來過濾水。過濾完畢后，將水放在乾淨的容器中，對著陽光仔細觀察。如果發現有蟲，就按照之前所說的方法處理。僧祇部（Samghika，大眾部）認為，如果蟲子太小，需要用三重過濾袋。如果仍然有蟲，就再挖一口井。仔細觀察，如果發現有蟲，就放棄這個地方。《四分律》中製作過濾水袋，形狀像勺子，或者三角形，或者像宏大的外槨，或者做成過濾瓶。如果擔心有細小的蟲子漏出，可以允許在沙囊中過濾，過濾完畢后將沙子放回水中。不得沒有過濾袋而行走半由旬（約7.5公里）。如果沒有過濾袋，可以用僧伽梨（samghati，袈裟）的衣角來過濾（應該覆蓋在袋子里，因為清凈之物會與不凈之物相互污染）。這個國家（指當時的印度）很多人用絹（juàn，一種絲織品）來製作過濾袋。我親自取已經過濾過的水，放在黑色的容器中，發現有無數微小的蟲子，像水中的塵土一樣多。涅槃經（Nirvana Sutra）中說：『是塵土呢，還是蟲子呢？』這句話是可信的。後來經過反覆試驗，用練（liàn，一種絲織品）製作過濾袋才能完全過濾乾淨。所以要明確這一點，因為生命之處非常重要，無益的殺生屬於自他性戒，無法懺悔，最終必須償還。現在有些不賢之人，看到拿著過濾袋的人就說：『律學只在於過濾袋。』然而他們不知道這樣做會深深地損害生命，妨礙修行。有些人甚至不使用過濾袋，即使使用也不仔細觀察是否有蟲，即使觀察了也損害蟲的生命。僅僅是殺生這一條戒律，尚且不能遵守，其他的威儀（指佛教徒的儀軌）就更不用說了，生命常常沒于其中。二、明聽門（關於允許使用的物品）分為四類：一是百一諸長（指比丘可以擁有的物品），二是糞掃衣（指從垃圾堆撿來的衣服），三是檀越施（指施主佈施的物品），四是亡人物（指死者遺留的物品）。第一類中又分為兩種：一是百一供身（指一百零一種供養身體的物品），允許受持；二是長物及其他，需要說凈（通過儀式宣佈不再執著）。第一類中，薩婆多部認為，一百零一種物品每種可以擁有一件，一百零一種之外的都是長物。如果像寶物一樣的東西，可以歸入一百零一種物品的數目，不需要說凈。其餘的一切器具和非器具，都屬於長物。 English version The two precepts regarding the deliberate killing of insects and the use of water. This is because, in most cases, existing available water sources contain a large number of living organisms. For other situations, refer to the 'Following Characteristics' (Sui Xiang). Now, it is specifically brought up to more clearly elucidate the Buddha's intention. In the Sarvastivada (Everything Exists School), if one wants to build a dwelling, one must first observe whether there are insects in the water. If there are insects, dig another well. If there are still insects, abandon the place. All methods of using water should be kept clean, like filtering water according to the Dharma. Place the water in a container, enough for one day's use. Take an elbow-length of fine 㲲 (dié, a type of silk fabric) to make a bag, and have someone who strictly observes the precepts filter the water. After filtering, place the water in a clean container and carefully observe it against the sunlight. If insects are found, handle them as previously described. The Samghika (Majority School) believes that if the insects are too small, a triple-layered filter bag is needed. If there are still insects, dig another well. Observe carefully, and if insects are found, abandon the place. The 'Four-Part Vinaya' (Si Fen Lu) describes making a water filter bag in the shape of a spoon, or a triangle, or like a grand outer coffin, or made into a filter bottle. If there is concern that tiny insects will leak out, it is permissible to filter through a sandbag, and after filtering, return the sand to the water. One must not travel half a yojana (approximately 7.5 kilometers) without a filter bag. If there is no filter bag, one can use the corner of the samghati (robe) to filter (it should cover the bag, because pure things will be contaminated by impure things). In this country (referring to India at the time), many people use 絹 (juàn, a type of silk fabric) to make filter bags. I personally took already filtered water and placed it in a black container, and found countless tiny insects, as numerous as dust in the water. The Nirvana Sutra says: 'Is it dust, or is it insects?' This statement is credible. Later, after repeated experiments, it was found that using 練 (liàn, a type of silk fabric) to make a filter bag could completely filter the water. Therefore, it is important to clarify this point, because the place of life is very important, and useless killing belongs to the self-and-other nature precept, which cannot be repented and must eventually be repaid. Now, some unworthy people, seeing someone holding a filter bag, say: 'Vinaya only lies in the filter bag.' However, they do not know that doing so will deeply harm life and hinder practice. Some people do not even use filter bags, and even if they do, they do not carefully observe whether there are insects, and even if they observe, they harm the lives of insects. Even the single precept of killing is not followed, let alone other observances, and life is often lost within them. Two, the 'Listening Gate' (regarding permissible items) is divided into four categories: first, the 'Hundred and One Long' (referring to items that a bhikkhu can possess), second, 'Ragged Robes' (referring to clothes picked up from garbage heaps), third, 'Donations from Donors' (referring to items donated by patrons), and fourth, 'Lost Items' (referring to items left behind by the deceased). The first category is further divided into two types: first, the 'Hundred and One for Sustaining the Body' (referring to one hundred and one items for nourishing the body), which are allowed to be possessed; and second, 'Long Items and Others,' which need to be 'made pure' (declared as no longer attached to through a ritual). In the first category, the Sarvastivada school believes that one of each of the one hundred and one items can be possessed, and anything beyond the one hundred and one is a 'Long Item.' If something like a treasure can be included in the number of the one hundred and one items, it does not need to be 'made pure.' All other utensils and non-utensils are 'Long Items.'
【English Translation】 Modern Chinese translation line 1 Modern Chinese translation line 2
應作凈(謂施俗人)。僧祇我弟子著三衣足遮寒苦。若性不忍寒者。弊故衣隨意重著。五分云。三衣．儭身衣．被衣．雨浴衣．覆瘡衣．蚊廚敷經行處衣．障壁虱衣．單敷衣(覆僧臥具。可床四邊。而下垂四角。各一尺上安坐具)．護髀護踝護𨄔護頭衣．拭身巾．拭手巾．拭面巾．針線囊．缽囊．革屣囊．如此諸衣若似衣。皆應受持。下文聽畜針三口。十誦諸如法所用衣。僧祇支泥洹僧是衣名。作波利迦羅衣(晉言助身衣)。云何受應言。是(某色)波利迦羅衣。我受用故(應五眾邊而受。謂當法為言)。善見三衣雨衣尼師壇等。皆須受持。不合說凈。雖穿破不失受。應道其名字。手巾得畜二。雜衣隨多少。余衣唯得受持一。不得多。十誦七種衣不作凈施。三衣坐具雨衣覆瘡衣六。七及百一供身具。薩婆多雲。百一物中。三衣缽必須受持。自外若受則可。不受無過。沙彌畜上下二衣。並畜泥洹僧僧竭支富羅。隨身所著。各得畜一。自外一切盡。是長財。除錢穀米。一切長衣。十日內同大僧法。唯舍作吉羅悔為異。次明長衣法分二。初明長相后開說凈。初中鼻柰耶云。長衣者一日成故。僧祇支法(此是中國梵音。此翻云上狹下廣衣)。四分應系僧祇支入聚落。若安帶若縫之。得上狹下廣衣。當用作僧祇支。十誦因入聚落
露胸臆。著僧祇支。風吹落應著帶。不者吉羅。五分不著祇支。入聚落吉羅。僧祇祇支覆肩衣。長四肘廣二肘。如是受持(準此衣相。猶有覆肩之量。今時所著者。同律上狹下廣。此乃後魏中。有師改法裁縫之。又出疏解廣明)。涅槃僧法(此云內衣)。僧祇佛于僧前。自著內衣。教諸比丘因制戒。十誦作時著小泥洹僧。三千云。泥洹著法。一不持下著上。二使四邊等。三襞頭近左面。四結帶于右面。五當三繞不垂兩頭。余法如彼。五百問云。大寒得繫著腳。四分不得反褶著。以白衣家解露故。應作帶著。不得以上色若錦及白作。應作袈裟色。廣三指繞腰三週。若得已成者。當二三四條之。若亂縫合。短者繩續。若細軟速破作玦㺲(此謂以衣繞身訖。用帶圍絹收束之)。今吳蜀之僧。多有用此著裙者。十誦五分。作時取衣從后岐間過。褶著前。著下衣法。左掩其上。兩邊兩褶。當后兩褶。十誦云。泥洹僧破應權作俱修羅。若軟體比丘。揩𨄔破下。開五寸許。應受之(此似裙而周縫合)。五分有著俱修羅衣者。俗人訶言。何異我等著貫頭衣。便不許著之。安陀會壞。聽權縫合作暫著(是類女人裙)。今時有著偏袒𧝡膊方裙諸裙臂衣𨄔衣等。並無正文可依。十誦五大色衣一切毛衣偏袖衣復衣一切氈衣一切貫頭衣兩袖衣一切
【現代漢語翻譯】 現代漢語譯本： 袒露胸懷。穿著僧祇支（samghati，一種僧侶的覆肩衣）。如果風吹落了應繫好腰帶。否則犯吉羅（dukkhata，一種輕罪）。如果五分律（Panca-vinaya，佛教律藏之一）中沒有穿著僧祇支，進入村落會犯吉羅。僧祇支覆肩衣的尺寸是長四肘，寬二肘。應當這樣受持（按照這種衣服的形制，仍然有覆蓋肩膀的量。現在所穿的，如同律典上窄下寬的形制，這是後魏時期，有僧人更改裁剪方法造成的。疏解中也有詳細說明）。涅槃僧法（nirvana-samghata，此指內衣）。佛陀在僧眾面前親自穿著內衣。教導各位比丘因此制定戒律。《十誦律》（Dasa-bhana-vinaya，佛教律藏之一）中說，穿著小泥洹僧（antaravasaka，內衣）時，要遵循以下方法：一，不要把下襬提到上面；二，要使四邊對齊；三，將褶邊靠近左側；四，將腰帶繫在右側；五，應當纏繞三圈，不要讓兩頭垂下來。其餘方法與此相同。《五百問經》中說，天氣寒冷時可以繫在腳上。《四分律》（Dharmaguptaka-vinaya，佛教律藏之一）不允許反過來穿，因為白衣在家居士會解開袒露。應當製作腰帶繫好。不能用彩色或者絲綢以及白色製作腰帶，應當用袈裟的顏色。寬度三指，纏繞腰部三圈。如果已經做好的，應當用二三四條縫合。如果縫合混亂，短的用繩子連線。如果細軟容易破損，就做成玦㺲（指用衣服纏繞身體后，用腰帶圍起來收緊）。現在吳蜀地區的僧人，大多用這種方法穿著裙子。《十誦律》、《五分律》中說，製作時從後方岔開的地方穿過，將褶邊放在前面。穿著下衣的方法是，左邊蓋在上面。兩邊有兩個褶邊。後面有兩個褶邊。《十誦律》中說，如果泥洹僧破損，可以暫時製作俱修羅（kusula，一種縫合的內衣）。如果身體柔軟的比丘，摩擦破損了下部，開了五寸左右的口子，應當接受（這種衣服類似裙子，但是四周縫合）。《五分律》中說，如果有人穿著俱修羅衣，俗人會呵斥說：『這和我們穿著貫頭衣（穿頭的衣服）有什麼區別？』因此不允許穿著。安陀會（antaravasaka，內衣）損壞了，可以暫時縫合起來穿著（這種衣服類似女人的裙子）。現在有人穿著偏袒右肩的方裙、各種裙子、臂衣、𨄔衣等，都沒有正規的經典可以依據。《十誦律》中說，五大色衣、一切毛衣、偏袖衣、復衣、一切氈衣、一切貫頭衣、兩袖衣、一切...
【English Translation】 English version: Exposing the chest. Wearing the samghati (a type of monk's outer robe). If the wind blows it off, the belt should be fastened. Otherwise, it is a dukkata (a minor offense). If one enters a village without wearing the samghati according to the Panca-vinaya (one of the Buddhist Vinaya texts), it is a dukkata. The samghati, a shoulder-covering robe, should be four cubits long and two cubits wide. It should be received and worn in this manner (according to this robe's form, it still has the measure to cover the shoulders. What is worn now, like the shape of the robe that is narrow at the top and wide at the bottom, is due to a monk in the Later Wei period who changed the cutting and sewing method. There are also detailed explanations in the commentaries). Nirvana-samghata (referring to the inner robe, antaravasaka). The Buddha personally wore the inner robe in front of the Sangha. He taught the bhikkhus and thus established the precepts. The Dasa-bhana-vinaya (one of the Buddhist Vinaya texts) states that when wearing the small nirvana-samghata (antaravasaka, inner robe), the following methods should be followed: 1. Do not raise the hem to the top; 2. Ensure that all four sides are aligned; 3. Place the pleat near the left side; 4. Fasten the belt on the right side; 5. It should be wrapped three times, without letting the ends hang down. The remaining methods are the same as these. The Five Hundred Questions Sutra states that in cold weather, it can be tied to the feet. The Dharmaguptaka-vinaya (one of the Buddhist Vinaya texts) does not allow wearing it inside out, because laypeople would untie and expose themselves. A belt should be made and fastened. It should not be made of colored or silk fabrics, or white fabric; it should be made of the color of the kasaya (monk's robe). The width should be three fingers, and it should be wrapped around the waist three times. If it is already made, it should be sewn with two, three, or four strips. If the sewing is messy, the short ones should be connected with rope. If it is thin and easily damaged, it should be made into a kuel㺲 (referring to wrapping the body with the robe and then tightening it with a belt). Now, the monks in the Wu and Shu regions mostly use this method to wear skirts. The Dasa-bhana-vinaya and Panca-vinaya state that when making it, pass the robe through the crotch from the back, and place the pleat in the front. The method of wearing the lower garment is to cover the top with the left side. There are two pleats on both sides. There are two pleats at the back. The Dasa-bhana-vinaya states that if the nirvana-samghata is damaged, a kusula (a sewn inner robe) can be temporarily made. If a bhikkhu with a soft body rubs and damages the lower part, opening a gap of about five inches, it should be accepted (this garment is similar to a skirt, but it is sewn all around). The Panca-vinaya states that if someone wears a kusula robe, laypeople will scold, saying, 'What is the difference between this and us wearing a kantaka robe (a robe that is put on over the head)?' Therefore, it is not allowed to be worn. If the antaravasaka (inner robe) is damaged, it can be temporarily sewn and worn (this garment is similar to a woman's skirt). Now, some people wear square skirts that expose the right shoulder, various skirts, arm robes, 𨄔 robes, etc., but there are no formal scriptures to rely on. The Dasa-bhana-vinaya states that robes of the five great colors, all wool robes, one-sleeved robes, layered robes, all felt robes, all kantaka robes, two-sleeved robes, all...
囊衣一切杉褲裈白衣衣服不得著。著得突吉羅。四分不得著襖褶褲行縢手衣草衣皮衣皮帽樹皮衣樹葉衣珠瓔珞衣鳥毛衣牛馬毛衣。如是諸衣並不合著。汝等癡人。避我所制更作餘事。自今已去。一切白衣外道衣。並不得著。若著如法治。中阿含云。我說一切衣服飲食床榻園林人民得畜不得畜者皆不定。若畜便增長善法。我說得畜反此不得。四分眾僧得種種衣開畜。比丘須者藉著。若處所壞得移余處。若本所還立。當依舊安置。若著僧衣。當好愛護。勿令污泥不得上廁。五分為僧作時。得著僧衣。不得儭身。作竟浣舉。四分因開著檀越施衣。故瓶沙王。送所著貴價衣。及貴價𣰽毹。佛令廣三肘長五肘毛長三指者。應凈施畜。余廣大長毛者不得。若大價衣。在地不得在上行。十誦得坐綾羅錦綺上。不得行。五分繡錦褥敷者吉羅(謂俗人家中)。四分給住房比丘中。開與坐褥臥褥地敷儭體衣氈被三衣房衣諸藥等。若故不住者。沙門一切所須皆與。又云。寒雪月患寒聽著復貯衣。又開缽囊革屣囊針筒褝帶腰帶帽拭腳巾攝熱巾裹革屣巾等。及拭面巾拭身巾捫淚巾。凡寄衣白衣舍。必須染壞色作沙門衣法。五分借俗人衣。不還則已。四分不得皮上。坐除邊方。得上色染衣上色錦衣不得畜。壞色得畜。得畜蚊廚。不得畜皮帽。若患瘡
【現代漢語翻譯】 現代漢語譯本： 不得穿著用囊衣、一切絲綢褲子、短褲和白色的衣服。如果穿了，就犯突吉羅（一種輕罪）。按照《四分律》，不得穿著襖褶、褲子、行縢（綁腿）、手衣、草衣、皮衣、皮帽、樹皮衣、樹葉衣、珠瓔珞衣、鳥毛衣、牛馬毛衣。像這樣的各種衣服都不應該穿。你們這些愚癡的人，爲了逃避我所制定的戒律，反而去做其他的事情。從今以後，一切白衣（在家人的衣服）和外道（佛教以外的宗教）的衣服，都不得穿著。如果穿了，就依法懲治。《中阿含經》說：『我說一切衣服、飲食、床榻、園林、人民，可以蓄積和不可以蓄積，都是不一定的。如果蓄積了能增長善法，我說可以蓄積；反之則不可以。』《四分律》允許眾僧蓄積各種衣服，比丘需要時可以借用。如果原來的地方損壞了，可以移到其他地方。如果原來的地方修復了，應當依舊安置。如果穿著僧衣，應當好好愛護，不要讓它沾染污泥，也不要穿著上廁所。《五分律》規定，為僧眾做事時，可以穿著僧衣，但不得貼身穿著，做完后要洗乾淨。《四分律》因為檀越（施主）佈施衣服，所以允許穿著。過去瓶沙王（國王名）送來他所穿的貴重衣服和貴重的𣰽毹（毛織品），佛陀允許製作成廣三肘、長五肘、毛長三指的坐具，可以清凈地施捨和蓄積。其餘廣大且長毛的則不可以。如果是大價錢的衣服，在地上可以使用，但不得穿著行走。《十誦律》允許坐在綾羅錦綺上，但不得穿著行走。《五分律》認為，鋪設繡錦褥子是吉羅（指在俗人家中）。《四分律》允許給住房的比丘坐褥、臥褥、地敷、貼身衣服、氈被、三衣、房衣和各種藥物等。如果是不常住的比丘，沙門一切所需的都應給予。又說，在寒冷的雪月，因為患寒，允許穿著和儲藏衣服。又允許使用缽囊、革屣囊（鞋袋）、針筒、褝帶（內衣帶）、腰帶、帽子、拭腳巾、攝熱巾、包裹革屣的巾等，以及拭面巾、拭身巾、捫淚巾。凡是寄放在白衣家中的衣服，必須染成壞色，做成沙門的衣服樣式。《五分律》允許借用俗人的衣服，不還也可以。《四分律》不允許坐在皮上，除非是邊遠地區。得上色染的衣服和上色的錦衣不得蓄積，壞色的可以蓄積。可以蓄積蚊廚，不得蓄積皮帽。如果患瘡
【English Translation】 English version: One must not wear nanga robes, any silk trousers, shorts, or white clothing. If one wears them, it is a Dukkhata (a minor offense). According to the Dharmaguptaka Vinaya (Four-Part Vinaya), one must not wear jackets, trousers, leggings, hand coverings, grass clothing, leather clothing, leather hats, bark clothing, leaf clothing, jeweled necklaces, bird feather clothing, or cow and horse hair clothing. Such clothing is not appropriate. You foolish people, avoiding what I have prescribed, you do other things. From now on, all white clothing (laypeople's clothing) and clothing of non-Buddhists must not be worn. If one wears them, one will be punished according to the Dharma. The Madhyama Agama (Middle Length Discourses) says: 'I say that all clothing, food, bedding, gardens, and people, whether they can be accumulated or not, are uncertain. If accumulating them increases good Dharma, I say they can be accumulated; otherwise, they cannot.' The Dharmaguptaka Vinaya allows the Sangha to accumulate various clothes, and bhikkhus can borrow them when needed. If the original place is damaged, it can be moved to another place. If the original place is repaired, it should be restored to its original location. If wearing Sangha robes, one should take good care of them, not let them get dirty, and not wear them to the toilet. The Mahisasaka Vinaya (Five-Part Vinaya) stipulates that when working for the Sangha, one can wear Sangha robes, but not directly against the skin; after finishing, they should be washed. The Dharmaguptaka Vinaya allows wearing clothes donated by donors. In the past, King Bimbisara sent his valuable clothes and valuable woolen fabrics, and the Buddha allowed them to be made into sitting mats three cubits wide, five cubits long, and with wool three fingers long, which could be purely donated and accumulated. Other large and long-haired ones are not allowed. If it is expensive clothing, it can be used on the ground but not worn for walking. The Sarvastivada Vinaya (Ten-Part Vinaya) allows sitting on silk brocade, but not walking on it. The Mahisasaka Vinaya considers spreading embroidered brocade cushions as Dukkhata (referring to laypeople's homes). The Dharmaguptaka Vinaya allows giving sitting mats, sleeping mats, ground coverings, undergarments, felt blankets, the three robes, room robes, and various medicines to bhikkhus living in the housing. If they are not permanent residents, all the necessities of the Shramana should be given. It also says that in the cold snowy months, because of suffering from cold, it is allowed to wear and store clothes. It is also allowed to use bowl bags, shoe bags, needle cases, waistbands, belts, hats, foot wiping cloths, heat absorbing cloths, cloths for wrapping shoes, as well as face wiping cloths, body wiping cloths, and tear wiping cloths. All clothes deposited in the homes of laypeople must be dyed in broken colors and made into the style of Shramana clothing. The Mahisasaka Vinaya allows borrowing laypeople's clothes, and it is okay if they are not returned. The Dharmaguptaka Vinaya does not allow sitting on leather, except in remote areas. One must not accumulate clothes dyed in bright colors or brocade in bright colors; broken colors can be accumulated. One can accumulate mosquito nets, but not leather hats. If suffering from sores
得畜覆瘡衣。無者僧中取。將出外亦得。瘡差送本處。中含阿難得王貴衣。令佛蹈已然後自用。令施主得大福(余衣準此)。四分邊方比丘。曲開五事。一持律五人受大戒(以僧少故三年方集)。二著重革屣(以砂石多故)。三數數洗浴(生世善故)。四敷羺羊皮白羊皮鹿皮為臥具(以彼方無餘臥具故)。五聽比丘得衣入手數滿十日(以無人可對故)。律云。東方有國。名白木條。已外便聽(按梁時貢職圖。云西蕃白木條國來貢獻。則此在彼東。而邊僧既多用本開法。律結正罪。必無僧可得。準用無過)。律云。不得畜師子虎豹狙皮野狐。及余不凈可惡等皮。又不得在高大床上。若獨坐繩床木床牙床。覆以馬皮象皮錦褥雜色臥具𣰽毹。若用狙毛貯褥等。並不得坐。唯白衣舍。無餘床褥可坐者開。除寶床。不得乞生皮。若汲水繩斷。聽用皮作索。若戶繩壞。聽用皮作。若戶樞不轉。若壞聽以皮治裹之。若以皮作腰帶褝帶皮器並不得。若作帳軒不得。道行患熱。以衣為覆障。三千云。當畜善助。謂褝帶也。廣一尺長八尺頭有鉤。三重用熟韋。余法如彼應私屏處著之。寒雪國須襪。聽從非親俗人乞作。不得余用。毗尼母寒處聽著俗人靴。五分作𩍓太深聽齊踝上。比丘作靴。如靴法不得。若余國著富羅。若履更有所著隨意著之
【現代漢語翻譯】 現代漢語譯本 得畜覆瘡衣（允許持有覆蓋瘡口的衣服）。如果沒有，可以從僧團中取用。拿出去也可以，瘡好了就送回原處。中含阿難得到國王贈送的貴重衣服，讓佛陀穿過之後自己才穿，讓施主獲得大福報（其餘的衣服也參照這個做法）。 《四分律》中，對於邊遠地區的比丘，特別開許五件事：一、持戒的五人才能接受大戒（因為僧人少，可能要三年才能聚集夠人數）。二、穿雙層皮革鞋（因為砂石多）。三、經常洗浴（因為出生在好的地方）。四、鋪設羺羊皮、白羊皮、鹿皮作為臥具（因為那個地方沒有其他的臥具）。五、允許比丘得到衣服后，入手滿十日即可（因為沒有人可以作證）。 律中說，東方有個國家，名叫白木條。過了這個地方就可以允許（按照梁朝時的貢職圖記載，西蕃的白木條國來進貢，那麼這個地方就在西蕃的東邊。而邊地的僧人已經多次使用開許的方法，律法上判定有罪，必定是沒有僧人可以得到允許。按照這個標準使用沒有過錯）。 律中說，不得畜養獅子、老虎、豹子、猿猴的皮，以及其他不乾淨、令人厭惡的皮。也不得睡在高大的床上，或者獨自坐在繩床、木床、牙床上，上面覆蓋著馬皮、象皮、錦緞褥子、雜色臥具或毛毯。如果用猿猴的毛填充褥子等，也不得坐。只有在白衣的住所，沒有其他的床褥可以坐的情況下才允許。除了寶床之外，不得乞討生皮。如果汲水的繩子斷了，允許用皮革做繩索。如果門上的繩子壞了，允許用皮革做。如果門軸不轉動，或者壞了，允許用皮革包裹修理。如果用皮革做腰帶、褝帶、皮革器物都不允許。如果做帳篷的帷幔也不允許。路上行走怕熱，可以用衣服作為遮擋。 《三千威儀經》說，應當持有善助，指的是褝帶。寬一尺，長八尺，頭上有鉤。三重用熟皮製作。其餘的製作方法和那個一樣，應當在私密的地方穿戴。寒冷的國家需要襪子，允許向非親屬的俗人乞討製作。不得用於其他用途。《毗尼母經》中說，寒冷的地方允許穿俗人的靴子。《五分律》中說，如果靴子做得太深，允許齊到腳踝以上。比丘製作靴子，應當按照靴子的製作方法，不得隨意製作。如果其他國家穿富羅，或者鞋子，可以隨意穿。
【English Translation】 English version Allowed to keep clothes to cover sores. If there are none, take from the Sangha. It is also permissible to take them outside, and return them to their original place when the sores are healed. The Vinaya contains the story of Ānanda (Buddha's attendant, meaning 'bliss') receiving a noble robe from a king, which he allowed the Buddha (the awakened one) to wear first, so that the donor would receive great merit (the same applies to other robes). In the Sarvāstivāda Vinaya, for monks in border regions, five things are specially permitted: 1. Five monks who uphold the precepts are required to receive the full ordination (bhikṣu vows) (because there are few monks, it may take three years to gather enough). 2. Wearing double-layered leather shoes (because there is much sand and stone). 3. Frequent bathing (because they are born in a good place). 4. Spreading woolly sheepskin, white sheepskin, or deerskin as bedding (because there is no other bedding in that place). 5. Allowing a bhikṣu to possess a robe for ten days after receiving it (because there is no one to witness). The Vinaya says that there is a country in the east called Baimutiao (White Wood Branch). Beyond this place, it is permissible (according to the tribute map of the Liang Dynasty, the country of Baimutiao in the Western Regions came to pay tribute, so this place is east of the Western Regions. And the monks in the border regions have repeatedly used the permitted methods, and the Vinaya judges them guilty, it is certain that no monks can be allowed. It is not wrong to use this standard). The Vinaya says that it is not allowed to keep the skins of lions, tigers, leopards, or monkeys, or other unclean and disgusting skins. It is also not allowed to sleep on high beds, or to sit alone on rope beds, wooden beds, or ivory beds, covered with horsehide, elephant hide, brocade mattresses, colored bedding, or rugs. If monkey hair is used to fill mattresses, etc., it is also not allowed to sit on them. It is only allowed in the dwellings of laypeople, where there is no other bedding to sit on. Except for treasure beds, it is not allowed to beg for raw hides. If the rope for drawing water breaks, it is allowed to use leather to make a rope. If the rope on the door is broken, it is allowed to use leather to make it. If the door hinge does not turn, or is broken, it is allowed to wrap it with leather for repair. It is not allowed to make waist belts, andhakas (loincloths), or leather utensils. It is also not allowed to make tent curtains. If you are afraid of the heat while walking on the road, you can use clothes as a cover. The Three Thousand Dignified Conducts Sutra says that one should keep a 'good helper', referring to the andhaka. It is one foot wide and eight feet long, with a hook at the head. It is made of three layers of tanned leather. The rest of the production method is the same as that one, and it should be worn in a private place. Cold countries need socks, and it is allowed to beg for them from laypeople who are not relatives to make them. It must not be used for other purposes. The Vinaya-matrika says that in cold places, it is allowed to wear laypeople's boots. The Five-Part Vinaya says that if the boots are made too deep, it is allowed to be above the ankle. If a bhikṣu makes boots, he should follow the method of making boots, and must not make them arbitrarily. If other countries wear phullas (slippers), or shoes, they can wear them as they please.
。毗尼母云。所以脫革屣繞佛行者。以生俗人呵言起慢心故。五百問云。凈潔靴鞋履。得著禮拜。五分得新履。令凈人著七步。四分聽為護身護衣護臥具故。在寺內著。一重革屣。若穿壞以樹皮。若皮補以筋以毛以皮。為縷線縫之。若得生皮聽自柔治。若使人柔竟。裁作一重革屣。不得著入聚落。文中因在道在聚落。脫革屣偏袒有廢。佛言。若有所取與隨時(準此開入聚落中不脫革屣偏袒。明文證之)。又不得用雜色皮。若持絹布作革屣帶。若編邊若青黃赤白色等。作革屣等。並不合用。若得錦色革屣。壞色已聽畜。若以芒草等作革屣亦不得。若在寺內。聽著蒲革屣。若破以皮著底。不得畜四種寶屐。若木屐開。上大小便廁屐洗足屐也。以外一切屐不得畜。二明作凈施法六門。一制說意。二二施主差別。三開說進不。四說之法用。五辨施主存亡所以。六明失法不同。初中薩婆多問曰。此凈施法真耶假耶。答一切九十六種外道。無凈施法。佛大慈悲方便力故。教令凈施。是方便施。非真施也。令諸弟子得畜長財而不犯戒。問佛何以不直令畜長財。而強與結戒設此方便。答佛法以少欲為本。是故結戒制令不畜。而眾生根性不同。悟入各異。如昔一時開七寶房舍。比丘入中便證聖道。所以隨其機報。先制后開。何故開十日。
【現代漢語翻譯】 現代漢語譯本 《毗尼母經》中說，脫掉革屣（皮鞋）繞佛行走的原因，是爲了防止世俗之人呵斥，從而生起傲慢之心。《五百問經》中說，乾淨的靴子鞋子可以穿著禮拜。《四分律》中說，如果得到新的鞋子，要讓乾淨的人穿七步。又說，爲了保護身體、衣服和臥具，允許在寺內穿一重革屣。如果革屣穿壞了，可以用樹皮、或者用皮補，用筋、毛、皮作為線縫補。如果得到生皮，允許自己鞣製。如果讓人鞣製完畢，裁剪製作成一重革屣。不得穿著進入村落。經文中因為在道路上、在村落中，脫掉革屣、偏袒右肩有所不便，佛說：『如果有所取與，可以隨時（按照這個原則，可以推斷出進入村落中可以不脫革屣、不偏袒右肩。有明確的經文可以證明這一點）。』又不得使用雜色的皮。如果用絹布製作革屣帶，或者編織邊緣，或者用青、黃、赤、白等顏色製作革屣等，都不符合規定。如果得到錦色的革屣，褪色后可以允許使用。如果用芒草等製作革屣，也是不允許的。如果在寺內，允許穿著蒲草革屣。如果破損了，可以用皮做底。不得擁有四種寶屐（珍貴的木屐），即大小便木屐、廁所木屐、洗腳木屐。除了以上這些木屐，其他一切木屐都不得擁有。 二、說明作凈施法（將財物通過一定儀式變為僧團所有）的六個方面：一、制定凈施法的意圖。二、兩種施主的差別。三、說明允許與不允許。四、說明凈施的方法和用途。五、辨別施主在世與去世的不同情況。六、說明失去凈施效力的不同情況。首先，在薩婆多（Sarvastivada，一切有部）的論典中問道：『這種凈施法是真的還是假的？』回答說：『一切九十六種外道，都沒有凈施法。佛陀以大慈悲的方便力，教導人們進行凈施，這是一種方便施設，不是真正的施捨。』目的是讓弟子們能夠擁有長期資財而不犯戒。問：『佛陀為什麼不直接允許擁有長期資財，而要強制制定戒律，設定這種方便法門呢？』答：『佛法以少欲知足為根本，因此制定戒律限制人們擁有過多資財。但是眾生的根性不同，領悟和進入的方式也各不相同。例如過去有一次，開放七寶房舍，比丘進入其中就證得了聖道。所以要根據他們的根性和業報，先制定戒律，然後再允許。』問：『為什麼要允許十日呢？』
【English Translation】 English version The Vinaya-matrika states that the reason for taking off leather shoes (ge-xi) and walking around the Buddha is to prevent worldly people from criticizing and thus giving rise to arrogance. The Five Hundred Questions Sutra states that clean boots and shoes can be worn for prostration. The Sarvastivada Vinaya states that if new shoes are obtained, a clean person should wear them for seven steps. It also states that for the sake of protecting the body, clothing, and bedding, it is permissible to wear a single layer of leather sandals (ge-xi) inside the monastery. If the leather sandals are worn out, they can be repaired with bark or leather, using tendons, hair, or leather as thread for sewing. If raw leather is obtained, it is permissible to tan it oneself. If someone else tans it, it should be cut and made into a single layer of leather sandals. It is not permissible to wear them into villages. The text mentions that on roads and in villages, taking off leather sandals and baring the right shoulder is inconvenient. The Buddha said, 'If something needs to be taken or given, it can be done at any time (according to this principle, it can be inferred that one does not need to take off leather sandals or bare the right shoulder when entering villages. There is clear textual evidence to support this).』 Furthermore, it is not permissible to use leather of mixed colors. If silk cloth is used to make leather sandal straps, or to weave the edges, or if colors such as blue, yellow, red, or white are used to make leather sandals, etc., it is not in accordance with the rules. If brocade leather sandals are obtained, they can be used after the colors have faded. It is also not permissible to make leather sandals from reeds or other similar materials. If inside the monastery, it is permissible to wear rush leather sandals. If they are damaged, leather can be used for the soles. It is not permissible to possess the four types of precious wooden clogs (bao-ji), namely, clogs for urination and defecation, clogs for the toilet, and clogs for washing feet. Apart from these wooden clogs, it is not permissible to possess any other wooden clogs. 2. Explaining the six aspects of making a pure offering (jing-shi, dedicating property to the Sangha through a specific ritual): 1. The intention behind establishing the pure offering method. 2. The differences between the two types of donors. 3. Explaining what is permissible and what is not. 4. Explaining the method and purpose of the pure offering. 5. Distinguishing between the different situations of the donor being alive or deceased. 6. Explaining the different situations in which the effect of the pure offering is lost. First, in the Sarvastivada (Sarvastivada, 一切有部) texts, it is asked: 'Is this pure offering method real or false?' The answer is: 'All ninety-six types of non-Buddhist paths do not have the pure offering method. The Buddha, with the power of great compassion and skillful means, teaches people to make pure offerings. This is a provisional arrangement, not a true offering.' The purpose is to allow disciples to possess long-term resources without violating the precepts. Question: 'Why doesn't the Buddha directly allow the possession of long-term resources, but instead forces the establishment of precepts and sets up this expedient method?' Answer: 'The Buddha's teachings take contentment with little desire as the foundation, therefore precepts are established to restrict people from possessing too many resources. However, the nature of sentient beings is different, and their understanding and entry are also different. For example, once upon a time, the seven-jeweled houses were opened, and the bhikshus who entered them attained the holy path. Therefore, according to their nature and karmic retribution, precepts are first established, and then permission is granted later.' Question: 'Why allow ten days?'
答佛知法相不緩不急。正開十日。使籌量佈施人縫治作衣及說凈法。母云。若放逸不說凈者。以噁心故不滿十日。皆犯捨墮。地持中菩薩法亦有凈施法。涅槃亦爾。二簡施主法。就中衣藥缽寶穀米等。並須施主。前明上三施主。僧祇云。五眾得作。善見云。展轉者。五眾中隨得一人作施主。真實者。至一比丘所不言對沙彌也。五分云。五人不應作。一不相識。二未相諳悉。三未相狎習。四非親友同師。五非時類。復有四人。一不能讚歎人。二不與人好名稱。三應凈施五眾。四不得與白衣。義準前五真實凈主。后四展轉凈主。十誦不得稱二三人作凈。應與一人。若將他凈施物不還。應索取。不得者強奪取語言。佛有教。為清凈故與汝。汝今將去已犯吉羅。自今已去說凈者。應籌量與一好人(謂對首受凈者)。薩婆多求持戒多聞有德者而作。除惡邪四重。得戒沙彌聾盲啞瞎顛狂心行別住六夜五法人等。為令清凈作證明。不生斗諍。如上等人則不如法。非此人者。用為施主后得物已。於一比丘邊。稱施主名而說凈。錢寶穀米等。並以俗人為凈主。涅槃云。雖聽受畜。要須凈施篤信檀越。薩婆多雲。先求知法白衣等。如后所說。三請法聽不。先明須請。薩婆多雲。應求多聞人等。若死往他國者。更求清凈者作。欲令作證明。則
【現代漢語翻譯】 答：佛知道『法相』（Dharma characteristics）是不緩不急的。應該給予十天的時間，讓人們籌備佈施，縫製衣服，以及宣說清凈之法。母親說：『如果放縱懈怠，不宣說清凈之法，因為心懷惡念，即使不滿十天，也都會犯捨墮罪。』《地持論》中菩薩的法則也有清凈佈施之法。《涅槃經》也是如此。 二、選擇施主的方法。其中，衣服、藥物、缽、寶物、穀米等，都需要施主。前面已經說明了三種施主。僧祇律中說：『五眾』（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）都可以作為施主。《善見律》中說：『輾轉』是指五眾中隨便一人都可以作為施主。『真實』是指只對一位比丘，而不是對沙彌。五分律中說：『五種人』不應該作為施主：一是不相識的人，二是不熟悉的人，三是不親近的人，四是非親友或同師的人，五是非同一類的人。還有四種人：一是不能讚歎他人的人，二是不給人好名聲的人，三是應該清凈佈施給五眾的人，四是不得給予白衣（在家居士）的人。按照這個意思，前面五種是真實的清凈施主，後面四種是輾轉的清凈施主。《十誦律》不允許稱二三人作為清凈施主，應該只給一個人。如果拿走他人清凈佈施的物品而不歸還，應該索取。如果索取不到，不得強行奪取。佛陀有教導：『爲了清凈的緣故給你，你現在拿走了，已經犯了吉羅罪。』從今以後，宣說清凈時，應該籌劃給予一個好人（指對首受凈者）。《薩婆多論》要求選擇持戒、多聞、有德之人來做。排除作惡、邪見、犯四重罪的人，以及不得戒的沙彌、聾盲啞瞎、顛狂、心行不正、別住、六夜、五法人等。爲了使佈施清凈，作為證明，不產生爭鬥。像上面這些人則不如法。不是這些人，可以用作施主。得到物品后，在一位比丘面前，稱施主的名字而宣說清凈。錢財、寶物、穀米等，都應該以俗人作為清凈施主。《涅槃經》說：『雖然允許接受和畜養，但必須清凈佈施給篤信的檀越（施主）。』《薩婆多論》說：『先尋求知法的白衣等』，如後面所說。 三、是否需要請求說法和聽法。首先說明必須請求。《薩婆多論》說：『應該尋求多聞的人等。』如果說法者去世或前往他國，應該另求清凈的人來做。想要讓他作為證明，那麼...
【English Translation】 Answer: The Buddha knows that the 『Dharma characteristics』 are neither too slow nor too fast. Ten days should be given for people to prepare for almsgiving, to sew clothes, and to proclaim the pure Dharma. The mother said, 『If one is lax and does not proclaim the pure Dharma, because of evil intentions, even if it is less than ten days, one will commit the offense of expiation.』 In the Yogacarabhumi-sastra, the bodhisattva's rules also include the method of pure giving. The Nirvana Sutra is also like this. Second, the method of selecting donors. Among them, clothes, medicine, bowls, treasures, grains, etc., all require donors. The three types of donors have been explained earlier. The Sanghika-vinaya says, 『The five groups』 (bhikshus, bhikshunis, siksamana, sramaneras, sramanerikas) can all be donors. The Samantapasadika says, 『Transfer』 means that any one of the five groups can be a donor. 『Real』 means only to one bhikshu, not to a sramanera. The Pancavargika-vinaya says, 『Five types of people』 should not be donors: one is a stranger, two is an unfamiliar person, three is an unclose person, four is not a relative or a teacher, and five is not of the same kind. There are also four types of people: one is a person who cannot praise others, two is a person who does not give others a good name, three is a person who should give pure alms to the five groups, and four is a person who should not give to laypeople. According to this meaning, the first five are real pure donors, and the last four are transferred pure donors. The Dasa-bhana-vinaya does not allow calling two or three people as pure donors, it should only be given to one person. If someone takes away the pure alms of others and does not return them, they should be asked for. If they cannot be obtained, they must not be forcibly taken. The Buddha taught, 『For the sake of purity, I give it to you, and now you have taken it away, you have committed the offense of dukkrta.』 From now on, when proclaiming purity, one should plan to give it to a good person (referring to the one who receives the purification in front of another). The Sarvastivada-vinaya requires choosing those who uphold the precepts, are learned, and have virtue to do it. Exclude those who do evil, have wrong views, commit the four major offenses, and those who have not received the precepts, such as sramaneras, the deaf, blind, mute, insane, those with improper conduct, those living separately, those observing the six-night rule, and those observing the five-dharma rule. In order to make the almsgiving pure, as proof, and not to cause disputes. People like those mentioned above are not in accordance with the Dharma. Those who are not these people can be used as donors. After obtaining the items, in front of a bhikshu, proclaim purity by stating the name of the donor. Money, treasures, grains, etc., should all be given to laypeople as pure donors. The Nirvana Sutra says, 『Although it is allowed to accept and keep them, they must be purely given to devout donors.』 The Sarvastivada-vinaya says, 『First seek out laypeople who know the Dharma, etc.』, as described later. Third, whether it is necessary to request the Dharma and listen to the Dharma. First, it must be requested. The Sarvastivada-vinaya says, 『One should seek out learned people, etc.』 If the speaker dies or goes to another country, one should seek another pure person to do it. If you want him to be a witness, then...
名如法。故知對面請也。乃至錢寶。亦言語令知比丘法。今以檀越為凈主。此明文開請。次明似不須請。五分云。於五眾中隨意與之(似當時指示當部無文。隨二部用。德望高遠不可附及。依五分用。若可召請者必須)。請法應具儀至大德所前告本意。許可已然後說言。大德一心念。我比丘某甲。今請大德為衣藥缽展轉凈施主。愿大德。為我作衣藥缽展轉凈施主。慈憫故。三請(準善見文五眾通得)。若至尼所告云。我今請比丘尼。為展轉凈施主。幸愿為之(下三眾例爾。請法無文義加)。真實凈者(善見對於比丘。以親對說凈。尼等四眾無共作法義不開)。文云。大德一心念。今請大德。為衣藥缽真實凈施主。愿大德。為我作真實凈施主。慈憫故(三請)。實施主者。多論云。先求知法白衣語之。若不知者告令解之。至彼所云。比丘之法。不得畜錢寶金銀穀米等。今以檀越為法施主。后得錢寶盡施檀越。次明合說進不。薩婆多雲。錢寶穀米並同長衣。十日說凈。涅槃經云云。四明作凈法。五分獨住比丘。心念說者。具儀捉衣。心生口言。我此長衣。凈施某甲。從彼取用。得至十一日。復如前威儀口言。我此長衣。從某甲取還。得至十日。復如初說凈。施與某甲。從彼取用。如是舍故受新。十日一易。僧祇心念說凈。
亦成犯吉。內心說凈而口不言。是名非法凈越。若口說者無罪。律中舍故受新。十日一易。應是不說凈者(或可說凈故令展轉)。對面展轉者。至一比丘所。具儀手捉衣口云。大德一心念。此是某甲長衣。未作凈。為凈故施與。大德為展轉凈故(彼受請者)言。大德一心念。汝有此長衣未作凈。為凈故與我。我今受之(當語言。汝施與誰)。答言。施與某甲(為凈主名字)大德一心念。汝有是長衣未作凈。為凈故施與我。我今受之。汝與某甲是衣。某甲已有。汝為某甲故。善護持著用隨因緣(若缽藥並準此)外三律。由前對面作凈而生諍競。因制不得對面使知。又施主後知恐犯長。佛言。不應語令知別處說之。善見對面凈者。並縛相著。至一比丘所胡跪言。我有此長衣。為凈故我今施汝。正得賞護不得用。云何得用。若云此是我衣隨長老用。若爾者得用。若正作法者。同前儀式。大德一心念。我某甲有此長衣未作凈。為凈故舍與大德。為真實凈故(二凈依四分文寫)。二凈成就者。善見言施與大德舍與大德與大德等併成。若言愿大德受此衣等不成與。真實受者。言我取我受者成。若云我當取欲取等不成受。一說成。不須三遍。五分漫標說者。具儀至比丘所云。長老一心念。我比丘某甲。此長財于長老邊作凈施。彼應問
【現代漢語翻譯】 現代漢語譯本 亦成犯吉（輕罪）。內心想做凈（將非法的物品通過某種方式變為合法），但口頭沒有說出來，這叫做非法的凈越。如果口頭說了，就沒有罪。律中說捨棄舊的接受新的，每十天更換一次。應該是不說凈的人（或許是說了凈，所以可以轉讓）。 對面轉讓的方法是：到一位比丘（僧侶）那裡，按照儀軌，用手拿著衣服，口中說：『大德（對僧侶的尊稱）請一心念，這件是某甲（施主的名字）的長衣，還沒有做凈，爲了做凈的緣故施與您。大德爲了轉讓做凈的緣故。』（接受請求的人）說：『大德請一心念，您有這件長衣還沒有做凈，爲了做凈的緣故給我，我現在接受它。』（應當問：『您施與誰？』）回答說：『施與某甲（凈主的名字）。』『大德請一心念，您有這件長衣還沒有做凈，爲了做凈的緣故施與我，我現在接受它。您把這件衣服給某甲，某甲已經有了。您爲了某甲的緣故，好好地守護、持有、穿著，隨順因緣。』（如果缽、藥等也按照這個方法） 外三律說，因為之前對面做凈而產生爭執，因此制定了不得對面使人知道。又因為施主後來知道恐怕犯長（指持有過多的衣物），佛說，不應該告訴施主，在別處說這件事。善見律說，對面做凈的人，並排綁在一起，到一位比丘那裡，胡跪（一種跪拜姿勢）說：『我有這件長衣，爲了做凈的緣故我現在施與您，只能得到賞賜和守護，不能使用。』怎樣才能使用呢？如果說：『這是我的衣服，隨長老使用。』如果這樣，就可以使用。如果正式做法，和前面的儀式一樣。『大德請一心念，我某甲有這件長衣還沒有做凈，爲了做凈的緣故舍與大德，爲了真實做凈的緣故。』（兩種凈依四分律的文句寫） 兩種凈成就的方法，善見律說，『施與大德』、『舍與大德』、『與大德』等都算成就。如果說『愿大德接受這件衣服』等，不算給予。真實接受的人，說『我取』、『我受』就算成就。如果說『我將取』、『欲取』等，不算接受。說一遍就算成就，不需要三遍。五分律漫標說的方法是，按照儀軌到比丘那裡說：『長老請一心念，我比丘某甲，這件長財在長老這裡做凈施。』他應該問。
【English Translation】 English version It also constitutes a Jìjí (a minor offense). To internally intend to make something 'clean' (凈, jìng - to make an unlawful item lawful through a certain procedure) without verbally expressing it is called an unlawful Jìngyuè (凈越 - transgression of purification). If it is verbally expressed, there is no offense. The Vinaya states to discard the old and receive the new, changing every ten days. This likely refers to those who do not declare the 'cleanliness' (or perhaps they do declare it, allowing for transfer). The method of transferring face-to-face is as follows: Go to a Bhikkhu (比丘, bǐqiū - monk), and according to the proper procedure, hold the robe in hand and say: 'Venerable Sir (大德, dàdé - a respectful term for monks), please pay attention. This is the long robe of so-and-so (某甲, mǒu jiǎ - the name of the donor), which has not yet been made 'clean'. For the sake of making it 'clean', I donate it to you. Venerable Sir, for the sake of transferring the 'cleanliness'.' (The one accepting the request) says: 'Venerable Sir, please pay attention. You have this long robe that has not yet been made 'clean'. For the sake of making it 'clean', you give it to me, and I now accept it.' (One should ask: 'To whom do you donate it?') Answer: 'I donate it to so-and-so (the name of the owner for whom the item is being purified).' 'Venerable Sir, please pay attention. You have this long robe that has not yet been made 'clean'. For the sake of making it 'clean', you donate it to me, and I now accept it. You give this robe to so-and-so, and so-and-so already has it. For the sake of so-and-so, carefully protect, hold, and wear it according to circumstances.' (If it is a bowl, medicine, etc., follow this method accordingly). The Outer Three Vinayas state that because disputes arose from making things 'clean' face-to-face, it was established that one should not let others know face-to-face. Also, because the donor might later realize they are violating the rule of having too many robes (犯長, fàn cháng - exceeding the permitted number of robes), the Buddha said that one should not tell the donor, but speak of it elsewhere. The Samantapasadika (善見律, Shànjiàn lǜ) says that those making things 'clean' face-to-face, tied together side by side, go to a Bhikkhu, kneel (胡跪, hú guì - a kneeling posture) and say: 'I have this long robe. For the sake of making it 'clean', I now donate it to you. One can only receive rewards and protection, but cannot use it.' How can one use it? If one says: 'This is my robe, let the elder use it as they wish.' If so, one can use it. If one performs the procedure formally, it is the same as the previous ritual. 'Venerable Sir, please pay attention. I, so-and-so, have this long robe that has not yet been made 'clean'. For the sake of making it 'clean', I give it to the Venerable Sir, for the sake of truly making it 'clean'.' (The two types of 'cleanliness' are written according to the texts of the Four-Part Vinaya). The method for achieving the two types of 'cleanliness', the Samantapasadika says that 'donate to the Venerable Sir', 'give to the Venerable Sir', 'with the Venerable Sir', etc., are all considered achieved. If one says 'May the Venerable Sir receive this robe', etc., it is not considered giving. The one who truly receives, saying 'I take', 'I receive', is considered achieved. If one says 'I will take', 'desire to take', etc., it is not considered receiving. Saying it once is sufficient; there is no need to repeat it three times. The method described in the Five-Part Vinaya is to go to the Bhikkhu according to the proper procedure and say: 'Venerable Sir, please pay attention. I, the Bhikkhu so-and-so, am making a 'clean' donation of this long property here with the Venerable Sir.' He should ask.
言。長老此衣於我邊凈施。我持與誰。答言。於五眾中。隨意與之。彼即語言。我今與某甲。若須從彼取用好愛護之(謂展轉凈也。此凈法。常須記施主及財物所屬)。又云。革屣令凈人著凈。錢寶凈法者(穀米等例同說)。律云當持至可信優婆塞。若守園人所告云。此是我所不應。汝當知之。文中不云令凈人持。應須使俗人令知是物準僧祇。不信俗人。使在前行。至凈主所如前作法若彼凈人。得凈物來者。應受持之餘有進不。隨相三十中廣明。五存亡進不。僧祇齊三由旬。知其存亡。五分知其在世在道以不。薩婆多施主若死若入異國。更求凈主等。四分無文。隨意採用。然凈施主法。必準論律。名行高尚者。令遠近通知。若泛爾恒人。同寺便成失法(以不知行業不應故)。六作法失不之義。僧祇沙彌邊作凈。若受具稱無歲比丘。若死者得停十日。更須說凈(有人言。真實主亡則失。展轉者不失。此未讀正律文。明二凈俱失。以並非正主)。若不知施主存亡便失凈法。不得過十日。薩婆多施主若死更求凈主。除錢寶穀米一切長財。盡五眾邊作凈(二寶俗施主。亦須十日內更請)。十誦若凈施主是弟子。被師呵責者。不得作凈。應更凈施餘人。施主若死。亦須臾覓施主。亡者物不入僧。以財屬他別人假名施也(準此前展
【現代漢語翻譯】 現代漢語譯本 言。長老，這件衣服已經對我做了凈施（指清凈的佈施）。我應該把它交給誰呢？回答說：『在五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）中，隨意交給誰都可以。』那人就說：『我現在把它交給某甲。如果需要，就從他那裡取用，好好愛護它。』（這是指輾轉清凈。這種清凈法，常常需要記住施主和財物所屬。） 又說，革屣（鞋子）要讓清凈的人穿著才清凈。錢寶的清凈法（穀米等可以參照這個來說）。律中說，應當拿到可信的優婆塞（在家男居士）那裡。如果守園人說：『這是我的，不應該。』你應該知道這件事。文中沒有說讓清凈的人拿著，應該讓俗人知道這是東西是清凈的，按照僧祇律。不信任俗人，就讓他在前面走，到清凈的主人那裡，像之前那樣做法。如果那個清凈的人，得到清凈的物品來，應該接受並持有它。其餘還有進不進奉的，在隨相三十中詳細說明。五眾的存亡進不進奉。僧祇律規定三由旬（古印度長度單位）內，要知道他們的存亡。五分律要知道他們在世還是已經去世，是否還在修道。薩婆多部認為，施主如果死了或者去了別的國家，要重新尋找清凈的主人等。四分律沒有這樣的條文，可以隨意採用。然而清凈施主的方法，必須按照論律，選擇名聲高尚的人，讓遠近都知道。如果是一般平常的人，在同一個寺廟裡，就會失去清凈法（因為不知道他的行業，不應該）。 六、作法是否失效的意義。僧祇律規定，在沙彌身邊做清凈。如果受具足戒，就稱為無歲比丘。如果施主死了，可以停放十天，需要重新說清凈（有人說，真正的施主死了就失效，輾轉的就不失效。這是沒有讀正確的律文。明確說明兩種清凈都失效，因為都不是真正的施主）。如果不知道施主的存亡，就會失去清凈法，不能超過十天。薩婆多部認為，施主如果死了，要重新尋找清凈的主人。除了錢寶穀米一切長財，都要在五眾身邊做清凈（二寶俗施主，也需要在十天內重新請）。十誦律規定，如果清凈施主是弟子，被師父呵責，就不能做清凈，應該重新清凈佈施給其他人。施主如果死了，也要儘快尋找施主，亡者的東西不能進入僧團，因為財物屬於其他人，只是假借名義佈施（按照前面的輾轉清凈）。
【English Translation】 English version It is said: 'Venerable Elder, this robe has been offered to me as a pure donation (凈施, jìng shī, meaning a pure offering). To whom should I give it?' The answer is: 'Among the Five Assemblies (五眾, wǔ zhòng: Bhikshus, Bhikshunis, Shikshamanas, Shramaneras, and Shramanerikas), give it to whomever you wish.' Then that person says: 'I will now give it to so-and-so. If you need it, take it from them and cherish it well.' (This refers to transferring purity. This pure method always requires remembering the donor and the ownership of the property.) It is also said that leather shoes (革屣, gé xǐ) should be worn by a pure person to maintain purity. The method for purifying money and treasures (錢寶, qián bǎo) (grains and rice, etc., can be referred to this). The Vinaya (律, lǜ) states that it should be taken to a trustworthy Upasaka (優婆塞, yōu pó sāi, a male lay devotee). If the garden keeper says, 'This is mine, it should not be,' you should be aware of this. The text does not say to have a pure person hold it; it should be made known to a layperson that the item is pure, according to the Sanghika Vinaya (僧祇律, Sēngqí lǜ). If the layperson is not trusted, have them walk ahead to the pure owner and perform the method as before. If that pure person obtains the pure item, they should receive and hold it. Further details about offering or not offering are explained in detail in the Thirtieth Section of the Samantapasadika (隨相三十, Suí xiāng sānshí). The existence or death of the Five Assemblies and whether to offer or not. The Sanghika Vinaya stipulates that within three yojanas (由旬, yóu xún, an ancient Indian unit of distance), one should know of their existence or death. The Five-Part Vinaya (五分律, Wǔ fēn lǜ) knows whether they are alive or have passed away, and whether they are still practicing the Dharma. The Sarvastivada school (薩婆多, Sà pó duō) believes that if the donor dies or goes to another country, a new pure owner should be sought, etc. The Four-Part Vinaya (四分律, Sì fēn lǜ) has no such provision and can be adopted at will. However, the method of the pure donor must follow the treatises and Vinaya, selecting someone of high reputation, so that it is known far and wide. If it is just an ordinary person, in the same temple, it will become a loss of the pure method (because their conduct is unknown and not appropriate). Six, the meaning of whether the method becomes invalid. The Sanghika Vinaya stipulates that purification is done in the presence of a Shramanera (沙彌, shā mí). If one has received full ordination, they are called a Bhikshu without years. If the donor dies, it can be kept for ten days, and purification must be spoken again (some say that if the true donor dies, it becomes invalid, but if it is transferred, it does not become invalid. This is without reading the correct Vinaya text. It clearly states that both purifications become invalid because neither is the true owner). If the donor's existence or death is unknown, the pure method is lost and cannot exceed ten days. The Sarvastivada school believes that if the donor dies, a new pure owner should be sought. Except for money, treasures, grains, rice, and all long-term assets, purification must be done in the presence of the Five Assemblies (the two treasures of the lay donor also need to be requested again within ten days). The Ten Recitation Vinaya (十誦律, Shí sòng lǜ) stipulates that if the pure donor is a disciple and is scolded by the teacher, they cannot perform purification and should purify and donate to others again. If the donor dies, a donor should also be sought as soon as possible; the deceased's belongings cannot enter the Sangha (僧團, sēng tuán), because the property belongs to others and is only donated under a false name (according to the previous transfer of purity).
轉不須者謬矣。又上文一人為主。不得稱二三人。便與五分漫標有違。或是立法。令取五眾。及至作法常指一人)。善見若因凈施方便。藏匿不還。計直犯罪(故知屬本主)。僧祇若衣多忘不識。應取一切衣集著一處當舍言。我此衣凈施與某甲。我今還舍。應更說之。四分若忘者更說。論開忘后十日(此謂可分別者)。薩婆多若說凈財寶及以衣財。若人貸之。后時寶還寶錢還錢。乃至衣財相當者。不須說凈。若還不相似物。更須說凈(以非異來貪貯過少)。毗尼母若衣已說凈及點凈。納未二凈者縫衣著納。是名衣和合凈(點凈如隨相中)。五正色並上色錦。雖和合不成。若先以正不正色染。后以余色及正色染。是名色和合得畜。余廣如隨相中。二糞掃衣。制著意此乃世人所棄。無復任用。義同糞掃。論云。一體是賤物。離自貪著。二不為王賊所貪。常得資身長道。又少欲省事須濟形苦。故上士著之。十住婆沙云。著糞掃衣十種利。一不以衣故與在家者和合。二不以衣故現乞衣相。三亦不方便說得衣相。四不以衣故四方非法求索。五若不得衣亦不憂。六得亦不喜。七賤物易得無有過患。八順行初受四依法。九入粗衣數中。十不為人所貪奪。言衣體者四分十種。謂牛嚼衣鼠嚙衣火燒衣(此三彼國衣。有者諱故棄之)月水衣
【現代漢語翻譯】 現代漢語譯本 認為不需要（重新說凈）是錯誤的。另外，上文說的是以一人為主，不能說是二三人，否則就與五分律中隨意標示的情況相違背。或者這是立法的規定，允許從五眾中選取（衣物），但實際作法時通常只指定一人）。《善見律毗婆沙》中說，如果因為凈施的方便，藏匿財物而不歸還，按照財物價值來定罪（因此可知是屬於本主的）。僧祇律中說，如果衣服太多忘記了是誰的，應該把所有的衣服收集到一處，然後當衆宣告：『我將這件衣服凈施給某甲（某人）』，現在我再捨棄它，應該重新說凈。《四分律》中說，如果是忘記了，需要重新說凈。《律宗論》中開許忘記后十日內（重新說凈）（這是指可以分辨的衣物）。《薩婆多毗尼毗婆沙》中說，如果說了是凈財寶以及衣服財物，如果有人借了這些財物，之後寶物還寶物，錢財還錢財，乃至衣服財物歸還相當的，不需要重新說凈。如果歸還的不是相似的物品，就需要重新說凈（因為不是原來的東西，容易產生貪心，或者覺得歸還的太少）。《毗尼母經》中說，如果衣服已經說了凈，並且做了點凈，接受了未凈的兩種情況，縫製衣服並穿著，這叫做衣服和合凈（點凈的方法如同《隨相》中所說）。五種正色以及上等顏色的錦緞，即使和合也不能成為糞掃衣。如果先用正色或不正色染色，之後再用其他顏色或正色染色，這叫做顏色和合，可以畜養。其他更詳細的內容如同《隨相》中所說。 二、糞掃衣。制定穿著糞掃衣的意義在於，這些是世人所拋棄的，不再有其他用途，意義等同於糞掃。《律宗論》中說：一體現了賤物，遠離對衣物的貪著；二不被國王或盜賊所貪圖，可以經常用來維持身體，增長道業。而且少欲知足，省事，需要用來救濟身體的困苦，所以上等修行人穿著糞掃衣。《十住婆沙論》中說，穿著糞掃衣有十種利益：一不因為衣服的緣故與在家者交往；二不因為衣服的緣故顯現乞衣之相；三也不方便地說得到衣服的相狀；四不因為衣服的緣故四處非法求索；五如果得不到衣服也不憂愁；六得到衣服也不歡喜；七賤物容易得到，沒有過患；八順行最初所受的四依法；九進入粗衣的行列；十不被人所貪奪。所說的衣體，《四分律》中說有十種，包括牛嚼衣、鼠嚙衣、火燒衣（這三種在他們國家，因為有所避諱所以丟棄），月水衣（沾染經血的衣服）。
【English Translation】 English version To consider it unnecessary (to re-designate as 'clean') is erroneous. Furthermore, the preceding text refers to one person as the primary individual; it should not be referred to as two or three people, as this would contradict the casual designation in the Five-Part Vinaya. Perhaps this is a legislative provision, allowing for selection (of robes) from the five assemblies, but in practice, the procedure usually designates only one person. According to the Samantapasadika, if, due to the convenience of pure donation, one conceals property and does not return it, the offense is determined by the value of the property (thus indicating it belongs to the original owner). In the Mahasanghika Vinaya, if there are too many robes and one forgets who owns which, all the robes should be collected in one place, and then publicly declared: 'I purely donate this robe to so-and-so (a certain person),' and now I relinquish it again; it should be re-designated as 'clean'. In the Dharmaguptaka Vinaya, if one forgets, it is necessary to re-designate as 'clean'. The Vinaya-sutra permits (re-designation) within ten days after forgetting (this refers to robes that can be distinguished). According to the Sarvastivada Vinaya Vibhasa, if one has designated pure treasures and robe-property, and someone borrows these items, later returning treasure for treasure, money for money, and even robe-property for equivalent robe-property, it is not necessary to re-designate as 'clean'. If dissimilar items are returned, it is necessary to re-designate as 'clean' (because they are not the original items, and one might develop greed or feel that too little has been returned). According to the Vinaya-matrka, if a robe has already been designated as 'clean' and marked as 'clean', and the two conditions of 'not yet clean' have been accepted, sewing the robe and wearing it is called 'robe-harmony clean' (the method of marking as 'clean' is as described in the 'Following Characteristics'). Five primary colors and superior-colored brocades, even if combined, cannot become rag robes. If one first dyes with primary or non-primary colors, and then dyes with other colors or primary colors, this is called 'color harmony', and it can be possessed. Other details are as described in the 'Following Characteristics'. Two, rag robes. The significance of prescribing the wearing of rag robes lies in the fact that these are discarded by the world and no longer have any other use, their meaning being equivalent to rags. The Vinaya-sutra states: One, it embodies worthlessness, distancing oneself from attachment to robes; two, it is not coveted by kings or thieves, and can be used to sustain the body and increase the path. Moreover, it promotes contentment, reduces affairs, and is needed to relieve bodily suffering, so superior practitioners wear rag robes. The Dasabhumika-vibhāṣā-śāstra states that there are ten benefits to wearing rag robes: One, one does not associate with laypeople for the sake of robes; two, one does not display the appearance of begging for robes; three, one does not conveniently speak of obtaining the characteristics of robes; four, one does not illegally seek robes in all directions; five, one is not worried if one does not obtain robes; six, one is not happy if one obtains robes; seven, worthless items are easily obtained and have no faults; eight, one follows the four reliances initially received; nine, one enters the ranks of coarse robes; ten, one is not coveted by others. The 'robe-body' mentioned, according to the Dharmaguptaka Vinaya, includes ten types, including robes chewed by cows, robes gnawed by rats, robes burned by fire (these three, in their country, are discarded due to taboos), and robes stained with menstrual blood.
產婦衣若神廟中衣為鳥銜風吹離處者得取及冢間衣求愿衣往還衣(至冢上返將來)。如上是也。不問新凈上色。不得直用。須作袈裟色受持。又不得取未壞死人衣(善帶下至一針許壞)。若冢間得錦文臥氈褥枕𣰽𣯫獨坐床。唯除皮繩發繩餘者應畜。又得輦蓋步挽車水瓶澡罐杖扇钁鉤刀鎖亦得畜。得錢打破自持作銅用。取糞掃物時本無共要。往冢取衣。不得遙占云是我許。隨先至者得(若已移離舉置屬前移主)。不得取神廟中衣。比多有上品行人。入諸神廟。剝脫形像衣服。收束幡蓋繒帛。佛制不為。理有深致若癡而輒取。犯于盜罪。必知而為之。不無相惱。致有避神主面藏身劫奪者。是重波羅夷。如隨相中。十誦取未壞死人衣得偷蘭。善見死屍有小瘡。如針頭皮未斷令俗人取。十誦四種糞掃。一冢間裹死人。二裹死人已持來施比丘者。三無主衣。四土衣。謂巷陌若冢間。有棄弊物者。四分得糞掃衣。浣染四角頭點作凈畜。若得貴價革屣。雖重開畜。佛言。以是糞掃故。三檀越施衣有二。謂時非時也。言時施者。謂夏竟無迦絺那衣。一月有衣五月是。佛饒益諸比丘。五利賞勞之時。故名時施。唯局前安居人。言非時施者。謂一年之月。無簡冬夏。有緣即施。不問時節故。曰非時施也。今次開位則有四別。就時施中分二。
【現代漢語翻譯】 現代漢語譯本 產婦的衣服，或者從神廟中被鳥銜走、被風吹落的衣服處取得，以及從墳墓間的衣服、求愿的衣服、往還的衣服（到墳墓上又返回拿回來的）處取得。以上這些都是可以的。不問衣服的新舊和顏色。但不得直接使用，必須染成袈裟的顏色並受持。又不得取未損壞的死人衣服（即使只有一根線頭損壞也不行）。如果在墳墓間得到錦緞、有花紋的臥具、氈褥、枕頭、坐墊、獨坐的床，除了皮繩和發繩之外，其餘的都應該收起來。又可以畜養輦蓋、步挽車、水瓶、澡罐、手杖、扇子、鋤頭、鉤子、刀、鎖。得到錢后，可以打碎自己拿著當銅使用。撿拾糞掃物的時候，本來就沒有共同的約定。去墳墓取衣服，不得遠遠地就聲稱『這是我允許的』。誰先到誰得（如果已經被移走放置，就屬於之前移動的主人）。不得取神廟中的衣服，因為那裡多有上品修行人。進入各個神廟，剝脫神像的衣服，收起幡蓋和繒帛，這是佛陀所禁止的。其中道理深刻，如果愚癡而擅自取用，就犯了盜罪。如果明知而為之，不免會受到神靈的惱怒，甚至會有人爲了躲避神主的面目而藏身劫奪。這是重罪波羅夷。如《隨相》中所說，取未損壞的死人衣服，犯偷蘭罪。《善見》中說，死屍身上有小瘡，如針頭大小，皮未斷，可以令俗人取走。《十誦律》中有四種糞掃衣：一是墳墓間包裹死人的；二是包裹死人後拿來施捨給比丘的；三是無主的衣服；四是土衣，指巷陌或墳墓間被丟棄的破舊物品。《四分律》中得到糞掃衣，要洗染，在四個角上點上顏色，作為凈衣畜養。如果得到貴重的革屣，即使重新縫製也可以畜養。佛說，因為這是糞掃衣的緣故。三檀越施衣有兩種，即時施和非時施。所謂時施，是指夏季結束沒有迦絺那衣的時候，一個月有衣服，五個月也是。佛陀爲了饒益諸比丘，在五利賞勞的時候，所以稱為時施。只侷限於前安居的人。所謂非時施，是指一年的任何月份，不分冬夏，有因緣就施捨，不問時節，所以稱為非時施。現在依次開列，則有四種區別。就在時施中分為兩種。
【English Translation】 English version A garment from a woman who has just given birth, or one obtained from a place in a temple where a garment has been carried away by a bird or blown away by the wind, as well as garments from among tombs, garments requested as offerings, and garments that are brought to and from tombs (taken to the tomb and then brought back). The above are all permissible. The condition and color of the garment are not considered. However, it must not be used directly; it must be dyed the color of a袈裟 (kasaya, monastic robe) and accepted. Furthermore, one must not take the garment of a deceased person that is not damaged (even if only a single thread is damaged). If one obtains brocade, patterned bedding, felt mattresses, pillows, cushions, or a solitary bed from among the tombs, everything except leather cords and hair cords should be kept. One may also keep palanquin covers, hand-pulled carts, water bottles, bathing vessels, staffs, fans, hoes, hooks, knives, and locks. If one obtains money, it may be broken and used as copper. When collecting discarded items, there is originally no common agreement. When going to a tomb to take a garment, one must not claim from afar, 'This is what I permitted.' Whoever arrives first obtains it (if it has already been moved and placed, it belongs to the previous owner who moved it). One must not take garments from temples, because there are often superior practitioners there. Entering various temples, stripping the clothes from the images, and collecting banners and silks are forbidden by the Buddha. There is a profound reason for this; if one foolishly takes them, one commits the crime of theft. If one knowingly does so, one cannot avoid offending the deities, and there may even be those who hide and rob to avoid the faces of the deities. This is a grave offense of Parajika (defeat). As stated in the 隨相 (Sui Xiang, Following Characteristics), taking the undamaged garment of a deceased person incurs a Thullan (serious offense). The 善見 (Shan Jian, Good View) states that if a corpse has a small sore, like the size of a needle's head, and the skin is not broken, a layperson may be allowed to take it. The 十誦律 (Shi Song Lu, Ten Recitations Vinaya) mentions four types of discarded garments: first, those used to wrap corpses in tombs; second, those that have been used to wrap corpses and then offered to Bhikkhus (monks); third, ownerless garments; and fourth, earth garments, referring to discarded worn-out items in alleys or tombs. According to the 四分律 (Si Fen Lu, Four Divisions Vinaya), when obtaining discarded garments, they should be washed, dyed, and marked with color on the four corners to be kept as clean garments. If one obtains valuable leather shoes, they may be kept even if they are resewn. The Buddha said that this is because they are discarded garments. There are two types of garments offered by three 檀越 (Danyue, benefactors): timely offerings and untimely offerings. Timely offerings refer to when there are no 迦絺那衣 (Kasaya, Kathina robes) at the end of summer, when there are garments for one month, and also for five months. The Buddha, in order to benefit the Bhikkhus, at the time of the five benefits and rewards, therefore it is called timely offerings. It is limited to those who have completed the previous 安居 (Anju, Rainy Season Retreat). Untimely offerings refer to any month of the year, regardless of winter or summer, when there is a cause to give, without regard to the season, therefore it is called untimely offerings. Now, listing them in order, there are four distinctions. Within timely offerings, there are two types.
初時現前者。施主將衣物至安居處。數安居人多少。各分衣物是也。不須羯磨直爾分之。四種定故。一時定。同是七月十六日。若夏未滿。受衣得罪。二處定。同此界內前安居人。三人定。非外界者現前同住。四法定。皆直數人相參墮籌分。四分不得異處安居異處受衣。乃至安居未竟。亦不得乞衣受衣。又云。僧得安居衣破為二部。令數人多少分。又云。以三衣施佛。諸比丘人與兩端㲲。為安居故。若留夏食而分者。佛言食隨施主意不應分。二時僧得施者。謂施主佈施。該通一化安居之人。是僧皆得。故曰僧得。作法之時須僧羯磨。律云。得夏衣未分便行。後分夏衣。忘不留行者分。佛言成分。又云。若一比丘。安居大得僧夏衣。應心念口言受之。若時中不分。流入八月十六日非時分者。即作非時僧得施法。以前安居移至他方。不得衣分。佛罰諸住人還使通分。僧祇云。若安居時衣。沙彌持戒能作凈。得比丘意隨意與。五分難事破安居。得受安居衣施。住日多處取。非時中亦二。初非時現前者。施主召僧至宅。就寺設供。數人多少隨物而施。律云。造池造井施縷等。因而施物。又云。諸檀越。大送好衣與諸比丘。佛令數人多少。若十人為十分。乃至百人為百分。好惡相參。令不見者擲籌。若大價不可分者。聽裁破分。
【現代漢語翻譯】 現代漢語譯本 最初，施主將衣物送到安居處（Vassa residence）。清點安居者的人數，然後將衣物分給他們。不需要羯磨（Karma，儀式），直接分配即可。這是因為有四種規定：一是時間規定，都是在七月十六日；如果夏季安居尚未結束就接受衣物，就會犯戒。二是地點規定，必須是同一結界內的先前安居者。三是人數規定，不是結界外的人，而是現前同住的人。四是法規定，直接清點人數，互相參與，投籌分配。四分律規定，不得在不同地方安居，在不同地方接受衣物。甚至在安居結束之前，也不得乞討或接受衣物。 又說，僧團得到的安居衣物如果破損成兩部分，應清點人數多少進行分配。又說，如果用三衣（Tricivara）供養佛陀，各位比丘可以分得兩端的毛織物，作為安居之用。如果留下夏季的食物進行分配，佛說食物應隨施主的心意，不應分配。有兩種情況下僧團可以得到施捨：一是施主佈施，涵蓋整個夏季安居的人，這些僧人都可獲得，所以說是僧團得到。做法的時候需要僧團羯磨。律中說，得到夏季的衣物還沒來得及分配就離開了，之後再分配夏季的衣物，忘記給離開的人留一份，佛說應該分給他一份。又說，如果一位比丘安居時得到很多僧團的夏季衣物，應該在心中默唸或口頭說出接受。如果在中午不分配，拖到八月十六日之後才進行非時分配，就按照非時僧團得到施捨的儀軌進行。 以前安居的人移到其他地方，不得分得衣物。佛陀懲罰那些居住的人，讓他們重新分配，使所有人都得到一份。《僧祇律》中說，如果在安居期間得到的衣物，沙彌（Śrāmaṇera，男性的出家沙彌）持戒清凈，能夠做凈事，可以按照比丘的意願隨意給予。五分律認為，遇到困難的事情，打破安居的規定，可以接受安居的衣物施捨，在居住時間長的地方領取。非時施捨也有兩種情況。一是最初的非時現前施捨，施主召集僧人到家中，或在寺院設供，按照人數多少隨物品而施捨。《律藏》中說，建造池塘、水井，施捨絲線等，因此而施捨物品。又說，各位檀越（Dānapati，施主）大量贈送好的衣物給各位比丘，佛陀讓清點人數多少，如果是十個人就分成十分，乃至一百個人就分成一百分。好壞衣物互相摻雜，讓沒見到的人投籌決定。如果價值太大無法分割，可以裁開分配。
【English Translation】 English version Initially, the donor brings clothing to the Vassa residence (Vassa, Rainy Season Retreat). Count the number of residents and distribute the clothing accordingly. No Karma (Karma, ritual) is needed; just distribute it directly. This is because there are four stipulations: first, the time stipulation, which is always on the sixteenth day of the seventh month; if one receives clothing before the summer retreat is complete, one commits an offense. Second, the location stipulation, which must be the previous residents within the same boundary. Third, the number stipulation, which refers to those who reside together presently, not those from outside the boundary. Fourth, the Dharma stipulation, which involves directly counting the number of people, participating with each other, and distributing by drawing lots. According to the Sarvāstivāda Vinaya, one must not reside in different places and receive clothing in different places. Even before the Vassa retreat is over, one must not beg for or receive clothing. It is also said that if the Vassa clothing received by the Sangha (Saṃgha, monastic community) is torn into two parts, it should be distributed according to the number of people. It is also said that if the Three Robes (Tricivara) are offered to the Buddha, the Bhikshus (Buddhist monks) can divide the woolen fabric at both ends for use during the Vassa. If the summer food is left for distribution, the Buddha said that the food should follow the donor's intention and should not be distributed. There are two situations in which the Sangha can receive offerings: first, when the donor makes offerings that cover all the people in the entire summer retreat, all these monks can receive them, hence the saying 'the Sangha receives.' When performing the procedure, a Sangha Karma is required. The Vinaya states that if one leaves before the summer clothing received has been distributed, and then the summer clothing is distributed later, forgetting to leave a portion for the one who left, the Buddha said that a portion should be given to him. It is also said that if a Bhikshu receives a lot of summer clothing for the Sangha during the Vassa, he should silently recite or verbally say that he accepts it. If it is not distributed at noon and is delayed until after the sixteenth day of the eighth month for non-timely distribution, then the procedure for non-timely Sangha receiving offerings should be followed. Those who resided previously and have moved to other places are not entitled to a share of the clothing. The Buddha punished those who remained and made them redistribute so that everyone received a share. The Mahāsaṃghika Vinaya states that if the clothing received during the Vassa is handled by a Śrāmaṇera (Śrāmaṇera, novice monk) who observes the precepts purely and can perform clean tasks, it can be given according to the Bhikshus' wishes. The Five-Part Vinaya believes that in the face of difficult situations, breaking the rules of the Vassa retreat, one can accept the offering of Vassa clothing and receive it in the place where one resides for a longer period. There are also two situations for non-timely offerings. First, the initial non-timely present offering, where the donor invites the Sangha to their home or provides offerings at the temple, distributing according to the number of people and the items offered. The Vinaya states that building ponds, wells, offering threads, etc., are reasons for offering items. It is also said that various Dānapati (Dānapati, donors) generously give good clothing to the Bhikshus, and the Buddha instructs to count the number of people; if there are ten people, divide it into ten parts, and if there are a hundred people, divide it into a hundred parts. Mix good and bad clothing together, and let those who have not seen it decide by drawing lots. If the value is too great to be divided, it can be cut and distributed.
應以刀截衣。十誦若時非時僧施乃至亡人衣一切佈施物。沙彌若立若坐。檀越次第自佈施。多少屬沙彌。若檀越不分別。分作四分。三分與比丘。第四分與下三眾。五分一比丘分與三沙彌亦同。僧祇若沙彌得意者。等與若半等(準此諸部二種現前。等與二種僧。得隨僧和合與)。四分五分。但是僧得施下至凈人。皆受其分(如下亡人物中分之)。次非時僧得施者。謂施主運心。周普通該三時。不局一界。將物至寺。或在俗家。召僧鳴鐘。以財用施。便羯磨斷之。如分亡人輕物法。律云。有住處現前僧。大得衣物可分之分物。時有客比丘數數來。分衣疲極。佛令差一人白二羯磨分。二部互正。亦有四種法。四分十誦若施比丘僧。乃至無一沙彌。若施尼僧。乃至無一沙彌尼。如是五眾互取。就寺不簡僧尼等別。皆僧得現前同合受故(莫非俱是福田故一一眾互受)。五百問云。有人施僧物。后更比丘來及在座。打稚應得。不打不合。若有餘䞋物。本道人已去。後人應問。若當來不合。若永不來咒愿取。若或來不得取犯捨墮。知死而取犯棄僧物故。四明亡五眾物。既財是小人所利。非大士所懷。然出家濟遠經勞涉樂。俗譽非慕。唯存出道者。則蕭然世表塵染不拘。而情性未融。素非清潔者。唯利是親全無道志。然上下二士。並
【現代漢語翻譯】 現代漢語譯本： 應該用刀截開衣服。《十誦律》中，無論是按時還是非時，僧眾接受佈施，乃至亡者的衣服，一切佈施之物，沙彌無論是站著還是坐著，施主依次自行佈施，多少都由沙彌決定。如果施主沒有明確分配，就分成四份，三分給比丘，第四分給下三眾（式叉摩那、沙彌尼、沙彌）。如果是五份，一份給比丘，三份給沙彌，也是一樣的。僧祇律中，如果沙彌有能力，就平等分配，或者半等分配（根據這些律部的兩種現前僧，平等分配給兩種僧眾，可以隨僧團和合決定）。四份或五份，只要是僧眾得到的佈施，即使是給凈人的，都可以接受他們的那一份（如下面亡者的物品中分配）。 其次，非時僧眾得到佈施的情況是：施主發心，普遍涵蓋過去、現在、未來三時，不侷限於一個界限。將物品帶到寺院，或在俗家，召集僧眾敲鐘，用財物佈施。然後通過羯磨來決定分配。如同分配亡者輕微物品的方法。律中說：『有常住的現前僧眾，得到大量的衣物可以分配。』分配衣物時，有客比丘頻繁前來，分配衣物非常疲憊。佛陀讓指定一個人，通過白二羯磨來分配。二部律互相糾正。也有四種方法。《四分律》、《十誦律》中，如果佈施給比丘僧，乃至沒有一個沙彌；如果佈施給比丘尼僧，乃至沒有一個沙彌尼。這樣五眾互相取用。在寺院中，不區分僧尼等差別，都是僧眾得到，現前共同和合接受（因為莫非都是福田，所以每一個僧眾互相接受）。 《五百問》中說：『有人佈施僧眾物品，後來又有比丘來，以及在座的比丘，打稚（一種手勢）應該得到。不打稚不應該得到。』如果有多餘的䞋物，原來的道人已經離開，後來的人應該詢問。如果將來不應該得到，如果永遠不來，就念咒取用。如果或許會來，就不能取用，否則犯捨墮罪，因為知道是死者的東西而取用，犯了侵佔僧物的罪過。《四明》中說，亡者的五眾之物，既然財物是小人所貪圖的，不是大丈夫所懷念的。然而出家濟世，經歷艱辛，享受安樂，不羨慕世俗的讚譽，只想著出離世間的人，則會超然於世俗之外，不被塵埃所沾染。而情性沒有融化，本來就不清凈的人，只貪圖利益，完全沒有道心。然而，無論是上士還是下士，都...
【English Translation】 English version: One should cut the robe with a knife. In the Shi Song Lu (十誦律, Ten Recitations Vinaya), whether it is timely or untimely, the Sangha receives offerings, even the clothes of the deceased, all donated items. Whether the Shramanera (沙彌, novice monk) is standing or sitting, the Danapati (檀越, donor) makes offerings in order, and the amount is determined by the Shramanera. If the Danapati does not specify, it is divided into four parts, three parts are given to the Bhikshu (比丘, monk), and the fourth part is given to the lower three groups ( Shikshamana (式叉摩那, novice nun undergoing training), Shramaneri (沙彌尼, novice nun), Shramanera). If it is divided into five parts, one part is given to the Bhikshu, and three parts are given to the Shramanera, it is the same. In the Sengqi Lu (僧祇律, Sangha Vinaya), if the Shramanera is capable, it is distributed equally, or half equally (according to these two types of present Sangha in the Vinaya, it is distributed equally to the two types of Sangha, and it can be decided by the Sangha in harmony). Whether it is four parts or five parts, as long as the Sangha receives the offering, even if it is given to the Jingren (凈人, lay attendant), they can receive their share (as in the distribution of the deceased's items below). Secondly, the situation where the Sangha receives offerings at an untimely hour is: the donor makes a vow, universally encompassing the past, present, and future three times, not limited to one boundary. They bring items to the temple, or in a layperson's home, summon the Sangha to ring the bell, and make offerings with wealth. Then, the distribution is decided through Karma (羯磨, formal act of the Sangha). It is like the method of distributing the deceased's minor items. The Vinaya says: 'There is a permanent present Sangha, which receives a large amount of clothing that can be distributed.' When distributing clothing, there are guest Bhikshus who come frequently, and the distribution of clothing is very tiring. The Buddha instructed to appoint one person to distribute it through Bai Er Karma (白二羯磨, a formal procedure of the Sangha). The two Vinayas correct each other. There are also four methods. In the Sifen Lu (四分律, Dharmaguptaka Vinaya) and Shi Song Lu, if offerings are given to the Bhikshu Sangha, and there is not even one Shramanera; if offerings are given to the Bhikshuni (比丘尼, nun) Sangha, and there is not even one Shramanerika (沙彌尼, novice nun). In this way, the five groups take from each other. In the temple, there is no distinction between monks and nuns, etc., all are received by the Sangha, present together and in harmony (because all are fields of merit, so each Sangha receives from each other). The Wu Bai Wen (五百問, Five Hundred Questions) says: 'Someone makes offerings to the Sangha, and later another Bhikshu comes, as well as the Bhikshus present, they should receive it by making the Zhi (稚, a gesture). If they do not make the Zhi, they should not receive it.' If there are extra items, and the original person has left, the later person should ask. If they should not receive it in the future, if they will never come, then recite a mantra and take it. If they might come, they cannot take it, otherwise they commit the offense of She Duo (捨墮, expiation), because they knew it was the deceased's item and took it, committing the offense of encroaching on the Sangha's property. The Siming says that the deceased's items of the five groups, since wealth is coveted by petty people, not cherished by great people. However, those who leave home to save the world, experience hardship, enjoy happiness, do not admire worldly praise, and only think of leaving the world, will transcend the world and not be contaminated by dust. And those whose emotions have not melted, and who were originally not pure, only covet profit and have no aspiration for the Dao (道, the Way). However, whether it is an upper or lower person, both...
預法流。上達立法以濟器。下達受法而隨懷。俱須兩順佛法用通一道凈行。然亡僧衣物處斷多途。並謂指南俱呈至說。但由教有輕重。機悟淺深。如序所明。其例有六。至論決斷每有遲疑。臨事詳之在於輕重。今既事務繁雜。非諸門無以別之。且張十門用開進不。一制入僧余處不得。二對亡者分法不同。三同活共財不同。四囑授是非。五負債還不。六定物重輕。七具德賞勞。八分物時節。九正加分法。十雜明受物。初門制意者。所以五眾亡后皆入僧者。生則依三寶出家。而物不入佛法。以出家六和同遵出要。身行所為。莫不為僧法所攝。故人施佛法。比丘無分。若施僧者。依位受之。亦不屬俗。非福田故。僧祇阿若憍陳如。空林中入涅槃。牧牛人送衣物與王。王即評直五錢。依法斷還沙門。乃至佛言屬僧。十誦跋難陀死。衣物直四十萬兩金。國王剎利種。及諸親里各欲收取。佛言。王賜諸臣比丘不得。乃至親里集會不見喚及。僧家財法並同。俗人不合。此屬僧物。二對人死分法不同十種斷別。一者糞掃取。如五分界內水漂死。人衣掛樹枝。隨見者取之。二入當時現前僧。如十誦學悔沙彌死。被擯比丘死。守戒比丘死。隨更互直取。三入同見僧。如四分邪正二部。各執是非。其人中道死至彼死。皆同見自分。四入功能僧
【現代漢語翻譯】 現代漢語譯本 預法流（預先了解佛法之流）。向上通達立法，用來救濟眾生；向下通達接受佛法，從而隨順眾生的心懷。兩者都必須順應佛法，運用通達，達到清凈的行為。然而，對於亡僧的衣物處理，有很多途徑，都說是要給出明確的說明。但是由於教義有輕重之分，眾生的領悟有深淺之別，正如序言所說的那樣，情況有六種。在討論決斷時，常常會有遲疑，臨事時要詳細考慮輕重緩急。現在事務繁雜，如果沒有這些門類，就無法區分。因此，列出十門，用來開啟進取之路。一、規定（亡僧的財物）歸入僧團，其他地方不得佔有。二、對於亡者，分配財物的方法不同。三、對於共同生活的僧人，共同擁有的財物處理方法不同。四、關於遺囑和囑託的是非問題。五、關於債務的償還問題。六、確定物品的價值輕重。七、對於具有德行的人給予獎勵。八、分配財物的時間。九、正確地增加分配的方法。十、綜合說明接受財物的情況。第一門關於規定的意義在於，為什麼五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）亡故后，財物都歸入僧團呢？因為活著的時候，他們依靠三寶出家，但是財物並不歸入佛法。因為出家眾六和敬同心同德，共同遵守出離世間的要義。他們的身行所為，沒有不被僧團的法規所攝持的。所以，如果有人佈施給佛法，比丘是沒有份的。如果佈施給僧團，就按照僧團的位次接受，也不屬於世俗，因為不是福田。僧祇（僧團），阿若憍陳如（最初的五比丘之一），在空林中入涅槃。牧牛人將衣物送給國王，國王就估價為五錢，依法判決歸還沙門。乃至佛說屬於僧團。十誦律中說，跋難陀（人名）死了，衣物價值四十萬兩黃金。國王剎利種（國王種姓），以及各位親屬都想收取。佛說，國王賞賜給大臣，比丘不得接受。乃至親屬**沒有被召喚。僧家的財物和法規都相同，和世俗之人不相干。這些屬於僧團的財物。第二，對於不同的人死亡，分配財物的方法有十種區別。第一種是撿拾糞掃衣。比如在五分界內，有人被水淹死，衣物掛在樹枝上，誰看見就由誰撿取。第二種是歸入當時的現前僧。比如十誦律中，學習懺悔的沙彌死了，被擯棄的比丘死了，守戒的比丘死了，都由更替的人直接取用。第三種是歸入共同見證的僧團。比如四分律中，邪正二部，各自堅持自己的觀點，那個人在中途死了，到他死的時候，都歸入共同見證的自己的部分。第四種是歸入有功能的僧團。
【English Translation】 English version Preliminary understanding of the Dharma flow. Upwardly, it reaches the establishment of laws to aid beings; downwardly, it reaches the acceptance of the Dharma to accord with beings' minds. Both must align with the Buddha's teachings, utilizing them to achieve pure conduct. However, there are many ways to handle the belongings of deceased monks, all claiming to provide clear guidance. But due to the varying importance of teachings and the different depths of beings' understanding, as explained in the preface, there are six situations. When discussing decisions, hesitation often arises; in practice, one must carefully consider the weight of the matter. Now that affairs are complex, these categories are necessary for differentiation. Therefore, ten categories are listed to open the path of progress. 1. The rule that (the deceased monk's belongings) belong to the Sangha (community of monks), and no other place may possess them. 2. Different methods of distributing belongings for the deceased. 3. Different methods for handling shared belongings among monks living together. 4. The rights and wrongs of wills and entrustments. 5. The issue of debt repayment. 6. Determining the value and weight of items. 7. Rewarding those with virtue. 8. The timing of distributing belongings. 9. Correctly increasing the methods of distribution. 10. Comprehensive explanation of receiving belongings. The meaning of the first category lies in why the belongings of the five groups (bhikkhus [monks], bhikkhunis [nuns], sramaneras [male novices], sramanerikas [female novices], siksamana [probationary nuns]) all belong to the Sangha after their death? Because while alive, they rely on the Three Jewels to renounce the world, but their belongings do not belong to the Dharma. Because the renunciates live in harmony and share the same ideals, jointly adhering to the essentials of leaving the world. Their actions are all governed by the Sangha's rules. Therefore, if someone makes offerings to the Dharma, the bhikkhus do not have a share. If they make offerings to the Sangha, they are received according to the Sangha's hierarchy and do not belong to the laity, because it is not a field of merit. The Sangha, Ajnatakaundinya (one of the first five disciples), entered Nirvana in the empty forest. A cowherd sent clothing to the king, and the king valued it at five coins, legally ruling that it be returned to the Sramanas (ascetics). Even the Buddha said it belongs to the Sangha. In the Ten Recitations Vinaya, it is said that Nanda (person's name) died, and his belongings were worth 400,000 taels of gold. The king, a Kshatriya (warrior caste), and his relatives all wanted to take them. The Buddha said that the king's gifts to his ministers cannot be accepted by the bhikkhus. Even relatives **were not summoned. The Sangha's belongings and rules are the same and have nothing to do with laypeople. These belong to the Sangha. Second, for the death of different people, there are ten distinctions in the methods of distributing belongings. The first is collecting discarded robes. For example, within the five-part boundary, someone drowns, and their clothes hang on a tree branch; whoever sees them takes them. The second is to enter the Sangha present at that time. For example, in the Ten Recitations Vinaya, a Sramanera learning repentance dies, a banished bhikkhu dies, a bhikkhu observing the precepts dies; they are all directly taken by those who replace them. The third is to enter the Sangha that witnessed it together. For example, in the Four-Part Vinaya, the heretical and orthodox factions each insist on their own views; if that person dies midway, when he dies, he belongs to his own part of the Sangha that witnessed it together. The fourth is to enter the functional Sangha.
。如四分被舉比丘死。衣物入同羯磨舉僧。五入二部僧。如五分獨住比丘死。薩婆多二界中間死。四分無住處白衣家死。五眾先來者得。六入面所向處僧。如多論二界中間。隨面向處僧應取。七入和尚。僧祇中沙彌死。衣物入師和尚等。謂令和尚分別財體。以師物自入。沙彌物入僧(十誦判同比丘。五分亦爾。莫問有戒無戒。並斷入僧。依法分之。以同利養)。八入所親白衣。薩婆多滅擯比丘死。將衣缽付生緣(以生不同財法)。九隨所在處得。如十誦有比丘持衣寄阿難。三處共爭。謂能寄人所寄者寄物處。佛言屬阿難處僧。界內現前僧應分。以寄人不寄處故(準此寄處不寄人者物處僧得)。上來九種。直爾分之。第十一和清眾死。方入羯磨。三同活共財不同。若師本意。正與弟子衣食。不共同活。已與者得。未與者師亡已后。悉皆入僧。實非同生。假冒取僧物者犯重。若師本契。所有財物決心同分。看如兒想。終無分隔。此若互死。任情多少。隨身服用。一切入僧。若師徒共契。財物共有。各別當分。且在一處。別活反道。悉共半分。是名共活。若分其物。準俗制道。已著之衣服。已用之器物。各屬隨身。並未須分。余有長財。依式分半。若不同活。又非共財。妄言取分。能所俱犯。重則犯重。輕則偷蘭。善生經中
【現代漢語翻譯】 現代漢語譯本 如果一位按照《四分律》被僧團舉行了舉罪羯磨（Karma，佛教術語，指一種宗教儀式或行為）的比丘去世，他的衣物應當歸於舉行舉罪羯磨的僧團。如果涉及兩部僧團，則歸於兩部僧團。如果一位按照《五分律》獨住的比丘去世，按照《薩婆多毗尼》（Sarvastivada Vinaya）的規定，如果死在兩界的中間地帶，或者按照《四分律》死在沒有住所的在家居士家中，那麼先來的人可以獲得他的遺物。按照《六分律》，則歸於他面向的那個地方的僧團。如同《多論》所說，如果死在兩界中間，應當由他面向的那個地方的僧團取得遺物。按照《七分律》，則歸於他的和尚（Upadhyaya，佛教術語，指親教師）。在僧祇律中，如果沙彌去世，他的衣物應當歸於他的師父或和尚等，意思是讓和尚來分配這些財物。師父的財物歸於師父自己，沙彌的財物歸於僧團（《十誦律》的判決與比丘相同，《五分律》也是如此，不論有戒無戒，都斷定歸於僧團，依法分配，因為他們共同享有供養）。按照《八分律》，則歸於與他關係親近的在家居士。按照《薩婆多毗尼》，如果一位被滅擯（Pravrajita，佛教術語，指驅逐出僧團）的比丘去世，他的衣缽應當交給與他有血緣關係的人（因為血緣關係與財物和佛法不同）。按照《九分律》，則歸於他去世的地方的僧團。如同《十誦律》所說，有一位比丘將衣物寄存在阿難（Ananda，佛教術語，佛陀的十大弟子之一）處，結果有三個地方的人都來爭奪這些衣物，分別是能寄放的人、被寄放的人和寄放物品的地方。佛陀說，這些衣物應當歸於阿難所在的僧團。在界內的現前僧團應當分配這些衣物，因為是寄放在阿難處，而不是寄放給其他人（按照這個原則，如果寄放在某個地方而不是寄放給某個人，那麼物品所在地的僧團可以獲得這些衣物）。以上是九種情況，可以直接進行分配。第十種情況是和合清凈的僧團成員去世，需要舉行羯磨儀式才能分配他的遺物。這三種情況是：共同生活、共同擁有財物，但意願不同。如果師父本來的意願只是給弟子提供衣食，而不是共同生活，那麼已經給的可以拿走，沒有給的在師父去世后，全部歸於僧團。如果實際上並非共同生活，卻假冒共同生活來獲取僧團的財物，就犯了重罪。如果師父本來就約定好，所有的財物都決心共同分配，像對待兒子一樣，始終沒有分隔，那麼如果他們之間有人去世，可以根據情況多少，隨身使用的東西全部歸於僧團。如果師徒之間約定好，財物共同擁有，各自有各自的份額，只是暫時放在一起，分開生活，違背了當初的約定，那麼應當共同平分財物，這叫做共同生活。如果分配財物，按照世俗的制度，已經穿的衣服，已經用的器物，各自歸各自所有，不必分配。剩餘的長期財物，按照規定平分一半。如果不是共同生活，又不是共同擁有的財物，卻妄稱要分一份，那麼能分的人和被分的人都犯戒，嚴重則犯重罪，輕則犯偷蘭遮罪。《善生經》中
【English Translation】 English version If a Bhikkhu (Buddhist monk) who has been subjected to an Ugra-karma (a type of disciplinary action) according to the Dharmaguptaka Vinaya (Four-Part Vinaya) dies, his belongings should go to the Sangha (Buddhist monastic community) that performed the Ugra-karma. If it involves two Sanghas, it goes to both. If a Bhikkhu living alone according to the Mahisasaka Vinaya (Five-Part Vinaya) dies, according to the Sarvastivada Vinaya, if he dies in the intermediate zone between two boundaries, or according to the Dharmaguptaka Vinaya, if he dies in the house of a layperson without a residence, then whoever arrives first can obtain his belongings. According to the Mahasanghika Vinaya (Six-Part Vinaya), it goes to the Sangha in the direction he was facing. As stated in the Tattvasiddhi Shastra, if he dies in the intermediate zone between two boundaries, the Sangha in the direction he was facing should take his belongings. According to the Sarvastivada-Vinaya-Vibhasa (Seven-Part Vinaya), it goes to his Upadhyaya (preceptor). In the Mahasanghika Vinaya, if a Shramanera (novice monk) dies, his belongings should go to his teacher or Upadhyaya, etc., meaning that the Upadhyaya should distribute these belongings. The teacher's belongings go to the teacher himself, and the Shramanera's belongings go to the Sangha (the Dharmaguptaka Vinaya judges it the same as a Bhikkhu; the Mahisasaka Vinaya is also the same, regardless of whether he has precepts or not, it is determined to go to the Sangha and be distributed according to the law, because they share the same offerings). According to the Vinaya-Matrka (Eight-Part Vinaya), it goes to the layperson who is close to him. According to the Sarvastivada Vinaya, if a Pravrajita (one who has been expelled from the Sangha) Bhikkhu dies, his robe and bowl should be given to his blood relative (because blood relations are different from property and Dharma). According to the Dasabhumi-sutra (Ten-Part Vinaya), it goes to the Sangha where he died. As stated in the Dasabhumi-sutra, a Bhikkhu entrusted his robe to Ananda (one of the Buddha's ten great disciples), and as a result, people from three places competed for these belongings, namely the person who could entrust, the person who was entrusted, and the place where the belongings were entrusted. The Buddha said that these belongings should go to the Sangha where Ananda is located. The present Sangha within the boundary should distribute these belongings, because they were entrusted to Ananda, not to other people (according to this principle, if they are entrusted to a place and not to a person, then the Sangha at the place where the belongings are located can obtain these belongings). The above are nine situations that can be directly distributed. The tenth situation is that a harmonious and pure Sangha member dies, and a Karma ritual is required to distribute his belongings. These three situations are: living together, owning property together, but having different intentions. If the teacher's original intention was only to provide the disciple with food and clothing, and not to live together, then what has already been given can be taken, and what has not been given, after the teacher's death, all goes to the Sangha. If they are not actually living together, but falsely claim to be living together in order to obtain the Sangha's property, they have committed a serious offense. If the teacher originally agreed that all property would be jointly distributed, treating the disciple like a son, and there was never any separation, then if one of them dies, depending on the amount, everything used personally goes to the Sangha. If the teacher and disciple agree that the property is jointly owned, and each has their own share, but they are temporarily placed together, living separately, violating the original agreement, then the property should be divided equally, which is called living together. If the property is distributed, according to secular customs, the clothes that have already been worn and the utensils that have already been used belong to each person and do not need to be distributed. The remaining long-term property should be divided in half according to the regulations. If they are not living together and do not jointly own the property, but falsely claim to take a share, then both the person who divides and the person who is divided against are committing an offense, seriously committing a grave offense, and lightly committing a Thullaccaya offense. In the Singalovada Sutta (Discourse to Sigala)
。亦有兩斷。並據輕物。四囑授是非。四句分之。一囑授善惡。二人物差別。三重單囑授。四成不之相。初中有四。一囑授善者。自知昔來非法儲積。唯結不善。今若命終。無一隨者。不如破著舍貪順本初受。便決誓願。以財付他。生福上處故是善也。二不善者。恐此財物死後僧得。慳貪俗態。妄授白衣。謂言勝善。此囑非善。三不囑善者。若病篤之時。唯存出道。於此身中。空無無漏。以此恨嘆。常知偽財本非真要。縱有勸囑。便在愛增。但論前業福道。此財佛已誠斷。如此而終。不囑亦善。四不囑不善。謂前心欲舍。后便慳覆。展轉互生。不能自決。遂便捨命。是不善也。五百問中。比丘愛銅碗事。及慳衣事。如隨相說。二差別者。一人物俱現。是囑是授奴婢田宅車牛莊園等重物。及輕物不可轉者(如氍毹布帛之例)名囑。二可付與。如絹匹衣服寶物等是授。三人物互現或俱不現。是囑非授。以人在他邦余物別處等。四非囑授者。任僧準式。如前說也。三重囑授相。僧祇囑與眾多人。最後人得。授與眾多人。在前者得。準此決犯。如決心與他。自言先出。或對人陳。隨一許竟后便差損。理是他財。因不付他。或轉余施。財主犯重(由決心與他屬彼已定。后乖本意回他入。已損他犯重。後人受施。如法受之。從賊得
【現代漢語翻譯】 亦有兩種情況，都涉及輕微財物。四種囑託和授予，根據四句話來區分：一是囑託授予善事，二是人物差別，三是重複單獨囑託授予，四是成就或不成就的相狀。最初一種情況有四種：一是囑託授予善事，自己知道過去以來非法積蓄，只結下不善業。現在如果命終，沒有一樣東西可以隨身帶走。不如破除執著，捨棄貪婪，順應最初的本性接受（佈施），便下定決心發願，把財物託付給他人，爲了獲得福報而前往更好的地方，這就是善事。二是不善的囑託授予，恐怕這些財物死後會被僧人得到，出於吝嗇貪婪的世俗心態，胡亂地授予白衣（在家之人），說這樣勝過佈施給僧人。這種囑託不是善事。三是不囑託授予善事，如果病重的時候，只想著出家修道，在這個身體中，空無一物，沒有無漏的功德，因此感到遺憾嘆息。常常知道虛假的財物本來就不是真正重要的。即使有人勸說囑託，也只是在增加愛戀。只談論前世的業力和福報之道，這些財物佛陀已經明確斷絕了（與自己的關係）。這樣而終，不囑託也算是善事。四是不囑託也不授予不善之事，是指先前心裡想要捨棄，後來又吝嗇地覆蓋起來，輾轉互相產生（矛盾），不能自己決斷，於是就捨棄了生命，這是不善的。在《五百問》中，有比丘貪愛銅碗的事，以及吝嗇衣服的事，就像隨相所說的那樣。 二、差別在於：一是人物都出現，是囑託和授予奴婢、田宅、車牛、莊園等貴重物品，以及輕微的不可轉移的物品（如氍毹、布帛之類），這叫做囑託。二是可交付的，如絹匹、衣服、寶物等，這是授予。三是人物互相出現或者都不出現，這是囑託而不是授予。因為人在其他地方，剩餘的物品在別處等等。四是非囑託非授予，任憑僧人按照規矩處理，就像前面所說的那樣。 三重囑託授予的相狀：僧團囑託給很多人，最後一個人得到。授予給很多人，在前面的人得到。按照這個來判斷是否犯戒。如果決心給予他人，自己說先拿出來，或者當著人陳述，隨便答應之後又減少損失，道理上是別人的財物，因為不交付給他，或者轉而施捨給其他人，財物的主人犯重罪（因為決心給予他人，就屬於已經確定給對方了，後來違背本意收回來，已經損害了他，犯重罪。後來接受施捨的人，如法接受施捨，從賊人那裡得到（贓物））。
【English Translation】 There are also two kinds of situations, both involving minor items. There are four types of entrustment and bestowal, distinguished by four sentences: first, entrusting and bestowing good deeds; second, differences in people; third, repeated single entrustment and bestowal; and fourth, the appearance of accomplishment or non-accomplishment. The first situation has four aspects: first, entrusting and bestowing good deeds, knowing that one has accumulated illegal possessions in the past, only creating unwholesome karma. Now, if one's life ends, nothing can be taken along. It is better to break attachments, abandon greed, and follow the original nature of acceptance (giving), then resolve to make vows, entrust wealth to others, and go to a better place to gain blessings. This is a good deed. Second, unwholesome entrustment and bestowal, fearing that these possessions will be obtained by monks after death, out of stingy and greedy worldly mentality, randomly bestowing them on laypeople, saying that this is better than giving to monks. This entrustment is not a good deed. Third, not entrusting and bestowing good deeds, if one only thinks of leaving home to cultivate the Way when seriously ill, in this body, there is nothing, no undefiled merit, and therefore feels regret and sighs. Always knowing that false possessions are not truly important. Even if someone persuades and entrusts, it only increases attachment. Only talking about past karma and the path of blessings, these possessions have been clearly severed by the Buddha (from one's relationship). Ending like this, not entrusting is also considered a good deed. Fourth, not entrusting and not bestowing unwholesome deeds, which means that one initially wants to give up, but later stingily covers it up, generating (contradictions) back and forth, unable to make a decision, and then gives up life. This is an unwholesome deed. In the 'Five Hundred Questions', there is the matter of a Bhikkhu coveting a copper bowl, and the matter of stinginess with clothing, as described in the corresponding section. Second, the difference lies in: first, both people and objects appear, which is entrusting and bestowing valuable items such as servants, fields, houses, carts, cattle, estates, etc., and minor, non-transferable items (such as rugs, cloth, etc.), which is called entrustment. Second, what can be delivered, such as silk, clothes, treasures, etc., is bestowal. Third, people and objects appear mutually or do not appear at all, which is entrustment but not bestowal. Because the person is in another place, and the remaining items are elsewhere, etc. Fourth, neither entrustment nor bestowal, let the Sangha handle it according to the rules, as mentioned earlier. Third, the appearance of repeated entrustment and bestowal: the Sangha entrusts to many people, and the last person receives it. Bestowing to many people, the person in front receives it. Judge whether a precept has been broken according to this. If one is determined to give to others, and says that one will take it out first, or states it in front of people, and then reduces the loss after casually agreeing, in principle it is someone else's property, because it is not delivered to him, or it is transferred to others, the owner of the property commits a serious offense (because the determination to give to others means that it has been determined to be given to the other party, and later reversing the original intention and taking it back has harmed him, committing a serious offense. The person who later receives the donation receives the donation lawfully, obtaining (stolen goods) from a thief).
物。佛開取用故也)。善生云。先許他一衣。后便余大德來。轉以施之。是得偷罪。明瞭論決心舍已不犯長。四成不相者。凡言囑授。正是舍財相應心。要必決與生福勝處。定無變悔。皆悉成就。若云此物死後與我作墓。買棺槨碑碣。作像寫經。供僧等事。並不成就。以未死是物主定不自分。死後更有主來處斷。不依前法。若犯王法。知明日晚間必死。今日中前隨時併成。由未死前心決成主。若以財物。令人造像施僧齋供。使我眼見。因即命終者成。若言死後。同前浮漫故。諸部明示。四分云。若臨終時。囑物與佛法僧。若我死後與等。佛言一切屬僧(以心不決故)。十誦大同。唯三衣六物。不應自處分。僧祇若未付財。或得已不作凈。還置病人邊並不成。若作凈已置邊者得。若言我死當與。若差即不捨並不成。五分若生時。已與人而未持去。僧應白二與之。五負債進不者。先以義分。若佛法別人負亡人物。亡人負佛法別人物。並含輕重者。有則相當還。無則交絡還。以並收入須依本物。重則入常住。輕入現前僧。若先負輕物。今追得重。還須賣取輕物。依法分之。若本負重。還輕者入常住僧中。不同共僧之法。若常住僧。負亡者重物。不須索取(以還入常住故)。若負輕物。追入現前僧。得重物還者。依前易取輕物
分之。若全無可得者便止。十誦云。若比丘生時。負三寶物應歸。若三寶貸比丘物。索取入現前僧(故知並索依本而斷)。乃至四方現前客舊比丘等。亦同上。若賒酒不還便死。取衣缽還。若無者取僧物償。恐出諸比丘惡名聲故(亦不言常住現前之別至時隨緣)。若先與他衣價。死時還索取。取他衣未與價。若死還本衣。無者賣衣缽還。又債息異處有五句。一衣缽寄在余處。身在余處死。隨物處僧得。二負債處死處負債處僧得。三死處出息處保任處。保任處僧得。四死處質物處取錢處質物處僧得。五死處取錢處執券書處。執券處僧得。此中文猶不了。若息物在俗邊。索未得者。可準十誦依券徴取。若物在僧邊者。亡后隨物處僧得。終不得以券盡故攝他異界僧物。如初句斷。以彼此俱僧故。若論重物亦不得取。以不聽移此僧物而送彼僧。除羯磨法。若負物在俗。同無住處。五眾先來者得。重物隨見者送寺。若多人所知。共爭不決者。如十誦五斷。或同前人處二寄斷。毗尼母若有生息物在外遣寺內。僧祇凈人推求取之。入此寺常住僧。五百問云。比丘借人物。前人死。要須白僧得取本物。不白而取得罪。若僧不與強取。或僧知而不還自他俱犯。祇云。若索債者。當看前人。持戒可信者與。不可信者不應與。若有可信人證明
【現代漢語翻譯】 關於債務的分配。如果完全沒有可得之物，那就作罷。《十誦律》中說：『如果比丘出生時，欠了三寶（佛、法、僧）的財物，應當歸還。如果三寶借給比丘財物，索取時應歸於現前僧眾（因此可知，索取財物應依據原本的情況來判斷）。』乃至四方現前、新來的比丘等，也與上述情況相同。如果賒酒未還就去世了，取回他的衣缽來償還。如果沒有衣缽，就取僧眾的財物來償還，以免敗壞比丘的名聲（這裡也沒有區分常住僧眾和現前僧眾，而是根據當時的情況來處理）。如果先前已經支付了衣物的價錢，去世時可以索回。如果取了他人的衣物但未支付價錢，去世時應歸還原本的衣物。如果沒有衣物，就賣掉衣缽來償還。另外，關於債息在不同地方的情況，有五種說法：一、衣缽寄存在其他地方，人也在其他地方去世，財物歸屬於財物所在地的僧眾。二、欠債的地方和去世的地方是同一個地方，財物歸屬於欠債地方的僧眾。三、去世的地方、產生利息的地方、擔保的地方，財物歸屬於擔保地方的僧眾。四、去世的地方、抵押財物的地方、取錢的地方，財物歸屬於抵押財物地方的僧眾。五、去世的地方、取錢的地方、持有借據的地方，財物歸屬於持有借據地方的僧眾。這段文字的含義還不明確。如果利息產生的財物在俗人那裡，索取未得的財物時，可以參照《十誦律》，依據借據來徵收。如果財物在僧眾這裡，去世后財物歸屬於財物所在地的僧眾。最終不能因為有借據就拿取其他寺院的財物，就像第一種情況的判斷一樣，因為彼此都是僧眾的財物。如果討論的是貴重物品，也不能拿取，因為不允許將這個寺院的財物轉移到那個寺院，除非通過羯磨法（僧團會議）。如果欠的財物在俗人那裡，就像沒有常住地一樣，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）先來的人得到。貴重物品由見到的人送到寺院。如果很多人都知道，爭執不下，就按照《十誦律》的五種判斷方法，或者像前面關於寄放財物的兩種判斷方法。《毗尼母經》中說，如果有產生利息的財物在外，派遣寺內的僧祇凈人去尋找並取回，歸入這個寺院的常住僧眾。《五百問經》中說，比丘借用他人的財物，對方去世了，必須稟告僧眾才能取回原本的財物。不稟告就取回，會犯戒。如果僧眾不同意，強行取回，或者僧眾知道而不歸還，自己和對方都犯戒。《祇律》中說，如果要索債，應當看看對方，如果是持戒且可信的人，就給他；如果不可信，就不應該給他。如果有可信的人證明 現代漢語譯本：關於債務的分配。如果完全沒有可得之物，那就作罷。《十誦律》中說：『如果比丘出生時，欠了三寶（佛、法、僧）的財物，應當歸還。如果三寶借給比丘財物，索取時應歸於現前僧眾（因此可知，索取財物應依據原本的情況來判斷）。』乃至四方現前、新來的比丘等，也與上述情況相同。如果賒酒未還就去世了，取回他的衣缽來償還。如果沒有衣缽，就取僧眾的財物來償還，以免敗壞比丘的名聲（這裡也沒有區分常住僧眾和現前僧眾，而是根據當時的情況來處理）。如果先前已經支付了衣物的價錢，去世時可以索回。如果取了他人的衣物但未支付價錢，去世時應歸還原本的衣物。如果沒有衣物，就賣掉衣缽來償還。另外，關於債息在不同地方的情況，有五種說法：一、衣缽寄存在其他地方，人也在其他地方去世，財物歸屬於財物所在地的僧眾。二、欠債的地方和去世的地方是同一個地方，財物歸屬於欠債地方的僧眾。三、去世的地方、產生利息的地方、擔保的地方，財物歸屬於擔保地方的僧眾。四、去世的地方、抵押財物的地方、取錢的地方，財物歸屬於抵押財物地方的僧眾。五、去世的地方、取錢的地方、持有借據的地方，財物歸屬於持有借據地方的僧眾。這段文字的含義還不明確。如果利息產生的財物在俗人那裡，索取未得的財物時，可以參照《十誦律》，依據借據來徵收。如果財物在僧眾這裡，去世后財物歸屬於財物所在地的僧眾。最終不能因為有借據就拿取其他寺院的財物，就像第一種情況的判斷一樣，因為彼此都是僧眾的財物。如果討論的是貴重物品，也不能拿取，因為不允許將這個寺院的財物轉移到那個寺院，除非通過羯磨法（僧團會議）。如果欠的財物在俗人那裡，就像沒有常住地一樣，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）先來的人得到。貴重物品由見到的人送到寺院。如果很多人都知道，爭執不下，就按照《十誦律》的五種判斷方法，或者像前面關於寄放財物的兩種判斷方法。《毗尼母經》中說，如果有產生利息的財物在外，派遣寺內的僧祇凈人去尋找並取回，歸入這個寺院的常住僧眾。《五百問經》中說，比丘借用他人的財物，對方去世了，必須稟告僧眾才能取回原本的財物。不稟告就取回，會犯戒。如果僧眾不同意，強行取回，或者僧眾知道而不歸還，自己和對方都犯戒。《祇律》中說，如果要索債，應當看看對方，如果是持戒且可信的人，就給他；如果不可信，就不應該給他。如果有可信的人證明
【English Translation】 Regarding the distribution of debts. If there is absolutely nothing to be obtained, then let it be. The Ten Recitations Vinaya says: 'If a Bhikshu (Buddhist monk) owes property to the Three Jewels (Buddha, Dharma, Sangha) at the time of his birth, it should be returned. If the Three Jewels lend property to a Bhikshu, the collection should go to the Sangha (monastic community) present at the time (therefore, it is known that the collection should be judged according to the original situation).' Even the Bhikshus who are present from all directions, newcomers, etc., are the same as above. If he dies without repaying the wine he owes, take back his robes and bowl to repay. If there are no robes and bowl, take the Sangha's property to repay, lest it ruin the reputation of the Bhikshus (here, there is no distinction between the permanently residing Sangha and the Sangha present at the time, but rather it is handled according to the situation at the time). If the price of the clothing has already been paid in advance, it can be reclaimed at the time of death. If he took someone else's clothing but did not pay the price, the original clothing should be returned at the time of death. If there is no clothing, sell the robes and bowl to repay. In addition, regarding the situation of interest on debts in different places, there are five statements: 1. The robes and bowl are deposited in another place, and the person dies in another place; the property belongs to the Sangha where the property is located. 2. The place of debt and the place of death are the same place; the property belongs to the Sangha where the debt is located. 3. The place of death, the place where interest is generated, and the place of guarantee; the property belongs to the Sangha where the guarantee is located. 4. The place of death, the place of pledged property, and the place of taking money; the property belongs to the Sangha where the pledged property is located. 5. The place of death, the place of taking money, and the place of holding the bond; the property belongs to the Sangha where the bond is held. The meaning of this passage is not yet clear. If the property generated by interest is with a layperson, when collecting the unobtained property, one can refer to the Ten Recitations Vinaya and collect it according to the bond. If the property is with the Sangha, after death, the property belongs to the Sangha where the property is located. Ultimately, one cannot take the property of another monastery because of a bond, just like the judgment in the first situation, because both are the property of the Sangha. If we are discussing valuable items, they cannot be taken either, because it is not allowed to transfer the property of this monastery to that monastery, unless through the Karma (formal act of the Sangha) method. If the debt is owed to a layperson, it is like having no permanent residence; the first of the five assemblies (Bhikshus, Bhikshunis (Buddhist nuns), Shramaneras (male novice monks), Shramanerikas (female novice monks), Shikshamanas (probationary nuns)) to arrive gets it. Valuable items are sent to the monastery by the person who finds them. If many people know about it and the dispute cannot be resolved, it should be judged according to the five judgments of the Ten Recitations Vinaya, or like the two judgments mentioned earlier regarding deposited property. The Vinaya-matrika says that if there is property generating interest outside, send the Samghika (belonging to the Sangha) layperson within the monastery to find and retrieve it, and it should be included in the permanently residing Sangha of this monastery. The Five Hundred Questions Sutra says that if a Bhikshu borrows someone else's property and the other person dies, he must report to the Sangha before he can retrieve the original property. If he retrieves it without reporting, he will commit an offense. If the Sangha does not agree and he forcibly retrieves it, or if the Sangha knows about it and does not return it, both he and the other person will commit an offense. The G律 says that if you want to collect a debt, you should look at the other person; if he is virtuous and trustworthy, give it to him; if he is not trustworthy, you should not give it to him. If there is a trustworthy person to testify
者應與。不信證者不應與。六定輕重者。然此亡物。諸部未融。隨情難信。理須隨本受體。何律受戒。即以此律而定重輕。若亡人不憶。看病未知。則隨別住。何部行事。即以此部處斷是非。不得自垢心行妄興與奪。實從四分而受。當寺行之。便隨貪慾。多判輕物。入僧便準十誦。此由貪故犯。非由教是罪。今于斷割之前。豫須總位。然隨持律六種不同。如序中列。及論附事。三階處決。一者唯用四分一律。有則依文而用。無則不取外宗。故律中十三章門判物皆盡。唯有重輕二別。若決判者。一切衣缽坐具盛衣貯器針筒俱夜羅器𣰽𣯫應量剃刀等物入輕。餘者一切器物之中不列名者。並判入重。若有道俗衣服者入輕。準𣰽𣯫量過則入重。此一家正斷。亦無與二不可抑奪。二者四分先準。諸部類分義決有無。旁出輕重。初略分三。一佛所制畜。如六物等。資道要務。一向入輕。二制不聽畜。如田園奴婢畜生金寶穀米船乘等。妨道中最。不許自營。準判入重(此上二判通一切律)。三佛開聽中。義含輕重。如長衣百一及以器物隨身眾具。以物乃妨長容得濟形資道。此則判有不同。今且依鈔者一意。位分三別。一者性重。如一切銅鐵木石盆瓶釜鑊車輿器物。以體是重物。不堪隨道。準判入重。二性輕者。百一眾具可得隨身。布
【現代漢語翻譯】 現代漢語譯本： 應該給予。不相信證詞的人不應該給予。六種情況決定輕重。然而這些遺失的物品，各部律典沒有統一規定，隨個人情感難以令人信服。理應按照最初受戒的律典，是按照哪部律典受戒的，就按照這部律典來判定輕重。如果亡者不記得，看護病人的人也不知道，那就按照別住的規定。哪個部派在行事，就按照這個部派來裁決是非。不得以自己的污濁心念隨意興起給予或剝奪。如果實際上是從《四分律》（Dharmaguptaka Vinaya）受戒，就按照寺院的規定行事，那就容易順從貪慾，多半判定為輕物。如果進入僧團，就按照《十誦律》（Sarvāstivāda Vinaya）。這是因為貪婪而犯戒，不是因為教義本身有罪。現在在裁決之前，預先需要確定總的原則。然後根據持律的六種不同情況，如《序》中所列，以及《論》中所附的事例，分三個階段來處理。第一種是隻用《四分律》一部律典。有的就按照經文來使用，沒有的就不採用其他宗派的規定。所以《律》中十三章門對物品的判定都已詳盡，只有輕重兩種區別。如果裁決者判定，一切衣缽、坐具、盛衣物的容器、針筒、俱夜羅器（kuṇḍikā，水瓶）、𣰽𣯫（bhisī，坐墊）、應量剃刀等物品都屬於輕物。其餘一切器物中沒有列名的，都判定為重物。如果有在家或出家人的衣服，則屬於輕物。按照𣰽𣯫（bhisī，坐墊）的尺寸，超過規定尺寸則屬於重物。這是這一家的正確判斷，既不能給予第二種選擇，也不能強行剝奪。 第二種是先按照《四分律》的規定，參考其他部派的分類，根據意義來決定有無，從旁引出輕重。最初略分為三種。一是佛陀所制定的允許擁有的，如六物等，是修道的必要物品，一律屬於輕物。二是佛陀制定不允許擁有的，如田園、奴婢、畜生、金銀財寶、穀米、船隻車輛等，是妨礙修道最嚴重的，不允許自己經營，一律判定為重物（以上兩種判定適用於一切律典）。三是佛陀開許擁有的，其中包含輕重兩種情況，如長衣、百一物以及器物等隨身用具。因為物品可能會妨礙長期的修行，但也能用來維持生活和資助修道。這方面的判定就有所不同。現在暫且按照《鈔》的觀點，分為三種情況。一是性質重的，如一切銅鐵、木石、盆瓶、釜鑊、車輿器物，因為本體是重物，不適合隨身攜帶，一律判定為重物。二是性質輕的，百一物等可以隨身攜帶，布
【English Translation】 English version: Should be given. Those who do not believe the testimony should not be given. Six conditions determine the weight. However, these lost items, the various Vinaya schools have no unified regulations, and it is difficult to convince based on personal feelings. It should be based on the original Vinaya in which the precepts were received. Which Vinaya was used to receive the precepts, then the weight should be determined according to this Vinaya. If the deceased does not remember, and the person taking care of the sick does not know, then it should be according to the regulations of separate residence. Which school is in charge, then this school should be used to judge right and wrong. One must not arbitrarily give or take away based on one's own defiled thoughts. If one actually received the precepts from the Dharmaguptaka Vinaya, then it should be done according to the regulations of the monastery, which would easily follow greed and mostly judge as light objects. If entering the Sangha, then it should be according to the Sarvāstivāda Vinaya. This is because of greed that one violates the precepts, not because the teachings themselves are sinful. Now, before the adjudication, it is necessary to determine the general principles in advance. Then, according to the six different situations of upholding the Vinaya, as listed in the 'Preface', and the examples attached in the 'Treatise', it is processed in three stages. The first is to only use the Dharmaguptaka Vinaya. If there is, it is used according to the text, and if there is not, it does not take the regulations of other schools. Therefore, the thirteen chapters in the Vinaya have detailed judgments on items, with only two distinctions of weight. If the adjudicator judges, all robes, sitting mats, containers for clothing, needle cases, kuṇḍikā (water bottle), bhisī (sitting cushion), appropriately sized razors, etc., are all considered light objects. All other items that are not listed are judged as heavy objects. If there are clothes of lay or monastic people, then they are considered light objects. According to the size of the bhisī (sitting cushion), if it exceeds the prescribed size, then it is considered a heavy object. This is the correct judgment of this school, and neither can a second choice be given, nor can it be forcibly taken away. The second is to first follow the regulations of the Dharmaguptaka Vinaya, refer to the classifications of other schools, and decide whether there is or is not based on the meaning, and derive the weight from the side. Initially, it is roughly divided into three types. The first is what the Buddha prescribed to be allowed to possess, such as the six articles, which are necessary items for cultivation, and are all considered light objects. The second is what the Buddha prescribed not to be allowed to possess, such as fields, gardens, slaves, livestock, gold, silver, treasures, grains, rice, boats, and vehicles, which are the most serious obstacles to cultivation, and are not allowed to be managed by oneself, and are all judged as heavy objects (the above two judgments apply to all Vinayas). The third is what the Buddha allowed to possess, which includes both light and heavy situations, such as long robes, the hundred and one articles, and personal utensils. Because items may hinder long-term practice, but they can also be used to maintain life and support cultivation. The judgment in this regard is different. Now, let's temporarily follow the view of the 'Commentary', and divide it into three situations. The first is the nature of being heavy, such as all copper, iron, wood, stone, basins, bottles, pots, cauldrons, carts, and utensils, because the body is a heavy object, not suitable for carrying around, and are all judged as heavy objects. The second is the nature of being light, such as the hundred and one articles that can be carried around, cloth
絹莫問多少。準判入輕。三從用輕重者。或事重用輕。如剃刀函石盛衣貯器。及以針筒銅碗匙筋鍵𨩲等器入輕。或事輕用重。如大小帳蓋行障枕扇氈褥牀蓆俗人衣服。並是妨礙入重而斷。但以教網具周。必須文顯。然又聚類七種分之。后必有事。依門自判(準用十誦律中。瓦木等色隨事分物。今亦附事廣明)。十誦病人死。看病者取其衣物。浣洗暴捲擗揲徐擔入眾。毗尼母云。並取衣物在僧前。已遣一人分處。可分物不可分物。各別著一處。如是云云何名重物。以物重故。廣明別相。如彼說。第一絲麻毛綿所作。四分中坐褥臥褥入重(並謂表裡有綿帛裝治者)。𣰽𣯫長五肘廣三肘。毛長三指入輕。此寒雪國中曲開。𣰽𣯫相同袈裟。條葉具足。毛內葉外。乃至皮作亦然。故開皮為臥具。此即三衣也。被是重物。不可例之。以僧祇中有氈僧伽梨故。自余準此為量。被及被單入重。薄軟氈堪可疊披入輕。𣰽𣯫錦繡等綺色分明入重。律令壞色著之。猶同三衣相也。綾羅入輕。律開受王大價衣。及施主種種好衣。文中乃不明瞭。不妨含于貴價。交𧚉等入輕。下文聽著大價疏衣也。僧祇覆瘡衣雨浴衣漉水囊二種腰帶臥具入輕。五分劫貝單敷儭身衣針線囊缽囊革屣囊入輕。準此被單雖是從被。猶同儭身。單敷不異。可類在輕。錦綺毛
【現代漢語翻譯】 現代漢語譯本 絹的多少不用問。按照標準判為輕物。『三從』中關於輕重物的用法是：或者事情重而用物輕，如剃刀、函、石盛衣物、貯器，以及針筒、銅碗、匙、筋、鍵、𨩲等器物，判為輕物。或者事情輕而用物重，如大小帳篷、行障、枕頭、扇子、氈褥、牀蓆、俗人衣服，這些都是妨礙，判為重物而斷絕。但要以教規完備為準，必須有明顯的條文。然後又將物品聚類分為七種，以後必定會用到，依據各寺院自身情況判斷（參照《十誦律》中，瓦、木等顏色隨事情分配物品，現在也附在事情中廣泛說明）。 《十誦律》中說，病人死了，看護病人的人取走他的衣物，洗滌、晾曬、捲起、拍打、摺疊，慢慢地挑入僧眾。《毗尼母經》說，將所有衣物放在僧眾面前，已經派一個人分發處理。可分發的物品和不可分發的物品，各自放在一個地方。像這樣等等。什麼叫做重物？因為物品重。廣泛說明各種不同的相狀。如經中所說，第一種是絲、麻、毛、綿所做的，在《四分律》中，坐褥、臥褥判為重物（都是指表裡有綿帛裝飾的）。𣰽𣯫長五肘，寬三肘，毛長三指判為輕物。這裡是寒冷多雪的國家，特別開許。𣰽𣯫和袈裟相同，條葉完備，毛在內葉在外，乃至用皮革做的也是這樣。所以開許用皮革做臥具，這就是三衣。被子是重物，不可類比，因為《僧祇律》中有氈制的僧伽梨。其餘的參照這個標準衡量。被子和被單判為重物，薄而柔軟的氈可以疊起來披，判為輕物。𣰽𣯫、錦繡等顏色鮮明的判為重物。《律令》規定穿壞色的，仍然和三衣的形相一樣。綾羅判為輕物。《律》中開許接受國王貴重衣服，以及施主各種好的衣服，經文中雖然沒有明確說明，不妨包含貴重的物品。交𧚉等判為輕物。下文允許穿貴重的粗布衣服。 《僧祇律》中，覆蓋瘡口的衣服、雨浴衣、濾水囊、兩種腰帶、臥具判為輕物。《五分律》中，劫貝單敷、貼身內衣、針線囊、缽囊、革屣囊判為輕物。參照這些，被單雖然是從被子來的，仍然和貼身內衣、單敷一樣，可以歸為輕物。錦綺毛
【English Translation】 English version The amount of silk need not be asked. It is judged as a light item according to the standard. The 'Three Followings' regarding the use of light and heavy items are: either the matter is heavy but the item used is light, such as razors, cases, stones for holding clothes, storage containers, and items like needle tubes, copper bowls, spoons, tendons, keys, and 𨩲, which are judged as light items. Or the matter is light but the item used is heavy, such as large and small tents, screens, pillows, fans, felt mats, bed mats, and laypeople's clothing, which are all hindrances and are judged as heavy items to be cut off. However, the standard is that the teachings are complete, and there must be clear stipulations. Then, items are categorized into seven types, which will definitely be used later, and judgments are made according to the circumstances of each monastery (referring to the Ten Recitation Vinaya, where tiles, wood, and other colors are distributed according to the matter, and now it is also attached to the matter for broad explanation). In the Ten Recitation Vinaya, it says that when a sick person dies, the person caring for the sick person takes away their clothing, washes, dries, rolls up, pats, folds, and slowly carries them into the Sangha. The Vinaya-matrika says that all clothing should be placed in front of the Sangha, and someone has already been sent to distribute them. Distributable items and non-distributable items should each be placed in a separate place. Like this and so on. What is called a heavy item? Because the item is heavy. Broadly explain the various different characteristics. As it says in the sutra, the first type is made of silk, hemp, wool, or cotton. In the Four-Part Vinaya, sitting mats and sleeping mats are judged as heavy items (all referring to those with cotton or silk decorations inside and out). 𣰽𣯫 that are five cubits long and three cubits wide, with wool three fingers long, are judged as light items. This is a special allowance in cold and snowy countries. 𣰽𣯫 are the same as kasayas (robes), with complete strips and leaves, with the wool inside and the leaves outside, and even those made of leather are the same. Therefore, it is allowed to use leather to make bedding, which is the three robes. Blankets are heavy items and cannot be compared, because the Sanghika Vinaya has felt sanghati (outer robes). The rest are measured according to this standard. Blankets and bed sheets are judged as heavy items, while thin and soft felt that can be folded and draped is judged as a light item. 𣰽𣯫, brocades, and other brightly colored items are judged as heavy items. The Vinaya stipulates wearing damaged colors, which are still the same as the appearance of the three robes. Silk and satin are judged as light items. The Vinaya allows accepting valuable clothes from the king, as well as various good clothes from donors. Although it is not clearly stated in the sutra, it may include valuable items. 交𧚉, etc., are judged as light items. The following text allows wearing valuable coarse cloth clothes. In the Sanghika Vinaya, clothes covering sores, rain bathing clothes, water filter bags, two types of belts, and bedding are judged as light items. In the Five-Part Vinaya, a single kashaya spread, underwear, needle and thread bags, bowl bags, and leather shoe bags are judged as light items. Referring to these, although bed sheets come from blankets, they are still the same as underwear and single spreads, and can be classified as light items. Brocade and wool
𣯟若氈蚊廚等入重。準此四分減量者入輕。必依量硬厚入重。不堪披著。不同𣰽𣯫法服厚軟可服。毾㲪類同錦繡。雖是小氈。而屬床幾者相隨入重。五大色衣入輕。律中上色染衣上色錦衣。聽作袈裟色畜。若真緋等判入重者。黃白不應入輕。白色佛制不著。尚判絹布入輕。例于黃青赤亦應分也。若爾氍氀佛制量入輕。不云色者何判入重。答彼離綺錯。外同三衣。條葉具足同故入輕。準五分文必純色者。準律非重。絲麻縷線不問多少。義準入輕。必含繭含秸。便入重色。盛衣袋者(前至臍后至腰)。準五分入輕。連袋被袋被袋等入重。一切俗服襦襖之類。已壞色折破入輕。猶是白色俗衣。用服者入重。雜彩色線靴鞋。及余男女衣服補方巾袋等併入重。繡綺缽袋。隨缽者入輕。第二瓦石鐵木竹等所作。四分銅瓶銅盆繩床木床水瓶澡罐錫杖扇斧鑿燈臺枕車輿。及鐵皮竹陶木五種作器入重。此五種作器。並謂能造物具。故律云。木作器狼藉無安置處。佛令作皮囊盛之。非謂所造之物(則通輕重佛則不判)。剃刀入輕。錢寶等入重。下文冢間得錢。壞相作銅用。十誦刮汗篦灌鼻筒熨斗香爐熏缽鉤壁上鉤禪鎮匙缽支。及缽小缽半缽鍵𨩲小鍵𨩲鉗鑷截爪刀子截衣刀戶牌曲戶鉤等入輕。若水精貝齒角作器。謂如前小者入輕。以外過半斗
【現代漢語翻譯】 現代漢語譯本 若氈、蚊廚等物，如果重量達到標準，則歸入重物。按照《四分律》減量標準，則歸入輕物。必須按照規定的重量、硬度和厚度，才歸入重物。不堪披蓋的氈毯，不同於可以穿著的僧裙和法衣，因為僧裙和法衣柔軟可以穿著。毾㲪（一種毛織品）類似於錦繡，即使是小氈子，如果是用於床幾上的，也隨之歸入重物。五種正色的衣服歸入輕物。《律藏》中說，上等顏色的染色衣服和上等顏色的錦衣，可以用來製作袈裟，因此可以畜養。如果真的是緋紅色等，被判定為重物，那麼黃色和白色就不應該歸入輕物。白色是佛制不允許穿的，尚且判定絹布歸入輕物，那麼按照這個例子，黃色、青色、紅色也應該區分對待。如果這樣，氍氀（一種毛織地毯）按照佛制規定的尺寸歸入輕物，沒有說顏色，那麼為什麼判定為重物呢？回答是，因為氍氀沒有綺錯（華麗的紋彩），其他方面和三衣相同，條葉（指袈裟的條相和葉相）具足，所以歸入輕物。按照《五分律》的說法，必須是純色的，才按照律藏的規定不屬於重物。絲、麻、縷、線，不論多少，按照義理都歸入輕物。如果含有蠶繭或秸稈，就歸入重物。盛衣袋（前面到臍部，後面到腰部），按照《五分律》歸入輕物。連袋被、袋被等歸入重物。一切世俗的衣服，如襦、襖之類，已經損壞顏色或折破的，歸入輕物。如果是白色的世俗衣服，用來穿著的，歸入重物。雜色的彩色線、靴子、鞋子，以及其他的男女衣服、補丁、方巾、口袋等，都歸入重物。繡花的綺麗的缽袋，跟隨缽歸入輕物。 第二類是瓦、石、鐵、木、竹等材料製作的物品。《四分律》中提到的銅瓶、銅盆、繩床、木床、水瓶、澡罐、錫杖、扇子、斧頭、鑿子、燈臺、枕頭、車輿，以及鐵、皮、竹、陶、木五種材料製作的器具，都歸入重物。這五種材料製作的器具，都是指能夠製造物品的工具。所以律藏中說，木製工具狼藉，沒有地方安置，佛陀就讓製作皮囊來盛放它們。這裡不是指製造出來的物品（製造出來的物品則有輕重之分，佛陀沒有對此進行判決）。剃刀歸入輕物，錢財寶物等歸入重物。下文說，在墳墓間得到錢財，可以毀壞其原有的形狀，用來製作銅器使用。《十誦律》中提到的刮汗篦、灌鼻筒、熨斗、香爐、熏缽、鉤子、壁上鉤、禪鎮、匙、缽支，以及缽、小缽、半缽、鍵椎、小鍵椎、鉗子、鑷子、截爪刀子、截衣刀、戶牌、曲戶鉤等，都歸入輕物。如果是用水晶、貝殼、牙齒、角等材料製作的器具，比如前面提到的小件物品，歸入輕物。超過半斗容量的物品則不屬於輕物。
【English Translation】 English version If items like felt, mosquito nets, etc., meet the weight standard, they are classified as heavy items. According to the reduction standard of the 'Sarvastivada Vinaya', they are classified as light items. They must meet the specified weight, hardness, and thickness to be classified as heavy items. Felt blankets that are not suitable for wearing are different from monastic robes and Dharma garments that can be worn because they are soft and wearable. 'Tatars' (a type of woolen fabric) are similar to brocade. Even small felt pieces, if used on beds or tables, are classified as heavy items accordingly. Clothes of the five primary colors are classified as light items. The 'Vinaya' states that dyed clothes of superior colors and brocade clothes of superior colors can be used to make Kasayas (monk's robes), so they can be kept. If they are truly scarlet, etc., and are judged as heavy items, then yellow and white should not be classified as light items. White is not allowed to be worn according to the Buddha's rules, yet silk cloth is judged as a light item. Following this example, yellow, blue, and red should also be distinguished. If so, 'qulu' (a type of woolen carpet) is classified as a light item according to the size specified by the Buddha's rules. Since the color is not mentioned, why is it judged as a heavy item? The answer is that 'qulu' does not have 'qicuo' (gorgeous patterns), and in other aspects, it is the same as the three robes, with complete strips and leaves (referring to the strips and leaf patterns of the Kasaya), so it is classified as a light item. According to the 'Five-Part Vinaya', it must be pure in color to not be considered a heavy item according to the Vinaya. Silk, hemp, thread, and yarn, regardless of the amount, are classified as light items according to the principle. If they contain silkworm cocoons or straw, they are classified as heavy items. Clothing bags (reaching from the navel in the front to the waist in the back) are classified as light items according to the 'Five-Part Vinaya'. Connected bags, quilt bags, etc., are classified as heavy items. All secular clothes, such as 'ru' (a type of jacket) and 'ao' (a type of padded jacket), that have damaged colors or are torn are classified as light items. If they are white secular clothes used for wearing, they are classified as heavy items. Miscellaneous colored threads, boots, shoes, and other men's and women's clothing, patches, square scarves, pockets, etc., are all classified as heavy items. Embroidered and beautiful bowl bags, following the bowl, are classified as light items. The second category includes items made of materials such as tiles, stones, iron, wood, and bamboo. The copper bottles, copper basins, rope beds, wooden beds, water bottles, bathing pots, tin staffs, fans, axes, chisels, lampstands, pillows, carriages mentioned in the 'Sarvastivada Vinaya', and utensils made of five materials: iron, leather, bamboo, pottery, and wood, are all classified as heavy items. These utensils made of the five materials all refer to tools that can be used to create objects. Therefore, the Vinaya states that wooden tools are scattered and have no place to be placed, so the Buddha instructed to make leather bags to hold them. This does not refer to the objects that are made (the objects that are made have light and heavy distinctions, which the Buddha did not judge). Razors are classified as light items, while money and treasures are classified as heavy items. The following text states that if money is obtained in a tomb, its original shape can be destroyed and used to make copper utensils. The sweat scrapers, nasal irrigation tubes, irons, incense burners, fumigation bowls, hooks, wall hooks, meditation weights, spoons, bowl supports mentioned in the 'Ten Recitation Vinaya', as well as bowls, small bowls, half bowls, 'jianchui', small 'jianchui', pliers, tweezers, nail clippers, cloth cutting knives, door signs, curved door hooks, etc., are all classified as light items. If utensils are made of materials such as crystal, shells, teeth, and horns, like the small items mentioned earlier, they are classified as light items. Items exceeding half a 'dou' (a unit of volume) in capacity are not classified as light items.
以上入重(半斗者姬周所用斗)。一切染色。若煮未煮不應分。僧祇錢金銀真珠琉璃珂貝珊瑚頗梨車渠馬腦玉石入重。臥床坐床木盤木瓶木盆竹筐竹筥亦爾。過量白缽瓷瓦鐵等入重。準此過量好缽亦重。佛制不用。善見針線應分。入棱伽云。為割截袈裟故。聽畜四寸刀。頭如月刃若生時造送終排程併入重。柜簏屏風障子及諸鎖鑰入重。以妨長故。戶鉤準輕。亦有相隨入重。四分俱夜羅器即應量。減量缽碗等。十誦入輕。若是夾纻銅缽等。亦判入重。供養香爐。輕可隨身入輕。準上十誦。有寶裝校入重。以捉寶戒制故。若重大者入重。根本為佛法而作不自攝者。隨本處安置。不得追奪。若隨緣改賣不定者。如上處分。經架香案經函之屬。輕可隨身。同上入輕。各有別屬。亦隨本位。佛床經巾之屬。亦隨本入佛法。無定者入重。數珠入輕(別屬也)。第三田土園林房舍等。四分云。伽藍及屬伽藍果樹別房。屬別房物。若舍布絹為己造房。若已易得重物者入重。死時猶是輕物者聽分。若舍輕重物入佛法者。不合追取。為佛法有別主故。還隨亡者處分。若定莊嚴房舍。如障幔承塵等。即入屬房物攝。若當處三時分房。無定客主者。依本安置。若無法者。僧家摘取入常住用。十誦赭土染色入重。準此雌黃白墡同之。第四皮革等。
【現代漢語翻譯】 現代漢語譯本 以上列舉的物品，如果超過重量限制（半斗的容量，是姬周時期使用的斗），都屬於重物。所有染色劑，無論是否已經煮過，都不應該被分。僧祇的錢財、金銀、珍珠、琉璃、珂貝、珊瑚、頗梨（水晶）、車渠（海貝）、瑪瑙、玉石，如果超過重量限制，也屬於重物。臥床、坐床、木盤、木瓶、木盆、竹筐、竹筥（竹箱）也是如此。超過規定尺寸的白缽、瓷器、瓦器、鐵器等都屬於重物。按照這個標準，超過尺寸的好缽也屬於重物，因為佛陀禁止使用。善見律中提到的針線應該可以分。入棱伽經中說，爲了割截袈裟，允許攜帶四寸長的刀，刀頭如月牙。若生前製造，死後用於排程的物品，都屬於重物。櫃子、箱子、屏風、障子（屏障）以及各種鎖鑰，都屬於重物，因為它們妨礙增長。戶鉤（門環）按照輕物處理，也有相隨的物品被判為重物。《四分律》中提到的俱夜羅器（食器）應該符合尺寸規定。減小尺寸的缽、碗等，《十誦律》中判為輕物。如果是夾纻（夾層布）銅缽等，也判為重物。供養用的香爐，如果是輕便可以隨身攜帶的，按照輕物處理。按照上面的《十誦律》，如果有寶物裝飾，則判為重物，因為戒律禁止持有寶物。如果重大的物品屬於重物。根本上是爲了佛法而製作，不為自己攝取的物品，應該安置在本處，不得追奪。如果隨緣改賣不定的物品，按照上面的規定處理。經架、香案、經函之類的物品，如果是輕便可以隨身攜帶的，同上，按照輕物處理。各有別屬的物品，也隨本位安置。佛床、經巾之類的物品，也隨本位歸入佛法。沒有確定歸屬的物品，歸入重物。數珠（念珠）屬於輕物（因為有別的主人）。 第三，田土、園林、房舍等。《四分律》中說，伽藍（寺院）以及屬於伽藍的果樹、別房（獨立房間），屬於別房的物品。如果捨棄布絹為自己建造房屋，或者已經換取了重物，則屬於重物。死的時候仍然是輕物的，允許分。如果捨棄輕重物歸入佛法，則不應該追取，因為佛法有別的主人。仍然按照亡者的處分處理。如果確定要莊嚴房舍，如障幔（帷幔）、承塵（天花板）等，則歸入屬於房屋的物品。如果當處三時（早中晚）分房，沒有固定的客主，則按照原來的安置。如果沒有人管理，僧家摘取歸入常住使用。《十誦律》中說，赭土（紅土）染色屬於重物。按照這個標準，雌黃（礦物顏料）、白墡（白土）也相同。 第四，皮革等。
【English Translation】 English version The items listed above, if they exceed the weight limit (half a 'dou' (斗), which is the capacity used during the Ji Zhou period), are considered heavy items. All dyes, whether cooked or uncooked, should not be divided. Sangha's money, gold, silver, pearls, lapis lazuli, cowrie shells, coral, crystal, agate, jade, and precious stones, if they exceed the weight limit, are also considered heavy items. Beds, sitting mats, wooden plates, wooden bottles, wooden basins, bamboo baskets, and bamboo boxes are also treated this way. White bowls, porcelain, tiles, ironware, etc., that exceed the prescribed size are considered heavy items. According to this standard, good bowls that exceed the size are also considered heavy items because the Buddha prohibited their use. Needles and thread mentioned in the 'Shan Jian' (善見) Vinaya should be divisible. The 'Lankavatara Sutra' (入楞伽經) says that in order to cut the Kasaya (袈裟, monastic robe), it is permissible to carry a four-inch knife with a crescent-shaped blade. Items made before death and used for allocation after death are considered heavy items. Cabinets, boxes, screens, partitions, and various locks and keys are considered heavy items because they hinder growth. Door hooks are treated as light items, and some accompanying items are also judged as heavy items. The 'Sarvastivada Vinaya' (四分律) mentions that 'Ku Ye Luo' (俱夜羅) utensils (eating utensils) should meet the size requirements. Bowls and dishes that are reduced in size are judged as light items in the 'Ten Recitations Vinaya' (十誦律). If it is a 'Jia Zhu' (夾纻, layered cloth) copper bowl, it is also judged as a heavy item. Incense burners for offering, if they are light and can be carried, are treated as light items. According to the above 'Ten Recitations Vinaya', if there are precious ornaments, they are judged as heavy items because the precepts prohibit holding treasures. If the heavy items are heavy items. Items made fundamentally for the Dharma and not taken for oneself should be placed in their original place and not taken back. If items are changed and sold indefinitely according to circumstances, they should be handled according to the above regulations. Sutra racks, incense tables, sutra boxes, and the like, if they are light and can be carried, are treated as light items as above. Items that each have a separate owner should also be placed in their original position. Buddha beds, sutra cloths, and the like should also be included in the Dharma according to their original position. Items with no fixed ownership are classified as heavy items. Prayer beads are light items (because they have a separate owner). Third, fields, gardens, houses, etc. The 'Sarvastivada Vinaya' says that 'Galan' (伽藍, monastery) and fruit trees belonging to the 'Galan', separate rooms, and items belonging to separate rooms. If one gives up cloth to build a house for oneself, or has exchanged it for heavy items, it is considered a heavy item. If it is still a light item at the time of death, it is allowed to be divided. If one gives up light and heavy items to the Dharma, they should not be taken back because the Dharma has a separate owner. It should still be handled according to the deceased's disposition. If it is determined to decorate the house, such as curtains and ceilings, it is included in the items belonging to the house. If the rooms are divided at three times (morning, noon, and evening) in the place, and there is no fixed guest or host, it should be arranged according to the original arrangement. If there is no one to manage it, the Sangha will pick it and include it in the permanent residence for use. The 'Ten Recitations Vinaya' says that dyeing with red soil is a heavy item. According to this standard, 'Ci Huang' (雌黃, orpiment) and white clay are the same. Fourth, leather, etc.
四分皮衣樹皮衣等。一切不得著則入重。十誦皮物者盛油囊。受半斗以下。系革屣革靴革簏革熟革裹腳指革應分。以外入重。平靴斜靴入重。非道服故。餘者入輕。毗尼母云。經律先有付囑處即付彼。若無付囑。隨能受持者與之。不應分賣也。俗書素畫入重。紙筆墨等準入輕。以堪附道法故。盛澡豆者。唯是器用。十誦準斷。五畜生者。毗尼母云。駝馬驢等。與寺中常住僧運致。若私有小寺園果堂房瓶盆之屬。養生之具。此現前不得分。屬四方僧。何者名養生之具。人畜所須。非養生具者。非人畜所須也。六人民奴婢。四分云。僧伽藍人入重。所有私物。不問輕重。併入私己。若僧家奴婢死者。衣物與其親屬。若無者常住僧用。私奴死者。義準有二。若同衣食。所須資財。自取入己。隨任分處。若不同活直爾主攝。與衣食者死。時資財入親。無者同僧院內無主物入常住(入親者準滅擯比丘。若死衣物入親。若僧供給則不同之)。毗尼母云。若有奴婢。應放令去。若不放者。作僧祇凈人(準此放去。謂賜姓入良。后終依律)。七四藥者。無問生熟穀米飯醬湯丸膏煎併入重。雖有殘宿惡觸。亦無有失。明瞭論薩婆多雲。以死時心斷清凈。故則無宿觸販賣不凈也。十誦伽論。若僧中請食已命過。同分衣法(令現前分處入重)
。前已命過後得食者。還歸本處。受他施衣亦爾。余有不盡之文事不可委。具如別判輕重物中。亦須類知而通解也。三者通用律藏廢立正文及事要者。不必承用四分為定。如澡罐錫杖扇針錐諸截刀子等。余律判入輕。則亦類用。文義廣括。如別卷述。且依第二足為龜鏡也。七具德賞勞。四分有二五德。初五明病人難看。而能看錶瞻病者德滿。一所不應食。而欲食不肯服藥。二看者有志心。而不如實語。三應行不行應住不住。四身有苦痛不能忍。五少能堪能。而不作仰他作。又不能靜坐止息內心。次五明看者行滿。一知病人可食不可食。可食應與。二不惡賤病人大小便唾吐。三有慈憫心不為衣食。四能經理湯藥乃至差死。五能為病人說法。令病者歡喜。己身於善法增益。有此五法。應與病人衣物。若小瞻視。佛判不許。五分多人看病。與究竟者。僧祇四種。一暫作。二僧次差看。三自樂福德。四邪命而作。並不合得。若看犯王法死者。亦不合賞。若欲饒益病者。欲令速差。下至然一燈。遇終者應得此物(鮽如瞻病法中)。次明所與物。律中不論德有上下。但與受持衣物。若不知何者受持。當極上看病。與上三衣。中下看病。與中下衣。十誦先問受持何衣缽。一一別問。若不問不知。或不信者。與不好不惡六物。薩婆多重
縫三衣。不以針刺著者不入看病人。若先已刺著。有緣分持。衣主死亦合賞之。四分六物者。三衣盛衣器幞缽及袋坐具針筒也。義準德具六物不具等四句。初德物俱具。依法與之。若德具物不具。乃至俱缺並隨事商度。若德缺物具理非賞法。而事勞有功亦須優及。並束入現前。羯磨隨德有無。取物量行。和僧乞與。事情通敏。簡人進不。五分十誦七眾。看比丘病。唯二眾得。沙彌及比丘。餘五不合。尼中三人得。餘四不合。雖父母兄弟不應與(謂勞畢竟不滿)。摩得伽云。白衣看比丘病。應與少許。尼三眾同之。沙彌應盡與。五分十誦。與沙彌同等大僧。準此若眾多比丘沙彌。看病應與究竟者。若齊究竟。應與一人已屏處分之。十誦云。若看病者出行。為病人乞衣藥者。留還付之。亦可攝入現前唱和付與。若余處安居。來看病者合賞。伽論外界看者。亦合賞之。八分之時節。五眾若死。僧祇不應即閉其戶。彼有共行弟子。持戒可信者與戶鉤。若不可信。持戶鉤付僧知事人已。供養舍利料理竟。若弟子持戒可信者使出衣。若不可信。應使知事人出衣。然後僧分。十誦云。諸比丘在尸邊分衣。尸起護物。佛令死屍去後。若僧在異處應分。毗尼母云。分比丘物者。先將亡者去。藏已送喪。僧還來至寺。取亡人物著僧前。然後
如上。依法集僧分之。九明分法有二。先集錢財衣物。二加法分之。初中瞻病者。將亡人輕重之物。並集僧中。若不勝舉床甕屋舍園林牛奴等。並須歷帳。對僧明讀。令知其多少。初明立法。羯磨對首心念三法。初中若五人者。得作賞勞分衣二法。若四人者。正得用直分一法。如后明之。令明五人以上僧法(乃至心念一人前緣同此例)。前集財已。后鳴鐘遍召。一同僧式。不得閉門限客。假託昏夜。意遮十方。並非眾法。非上緣者。自凈其心。僧徒集已。彼瞻病人。在衣物所。具儀舍之。大德僧聽。比丘某甲命過。所有若衣若非衣。此住處現前僧應分(三說律明六物。準論不必須集)。眾中持律上座。即處判之。先問僧中。誰知亡者。負三寶別人物。又誰知。三寶別人。負亡者物。一一撿問。有者如上處分。次明囑授雜相。同活共財二別。並準上斷已。次定輕重訖。如上分之。重者一處依名抄記。輕物一處依名抄之。並問看病者。不將亡者輕重財物送喪不。有者索替。入法已三唱和還。若無者先當作賞勞法。但五德難具。不具不合依賞。今時行事。對眾問具德以不。若答具者。此乃自伐其功。俗人所恥。若不答具。有功無賞。違佛正制。與奪得所。出自僧中。故律云。僧得自在。若結不結隨意也。今亦未須問德。律無
正文。若知辛苦有功者。上座告云。長老看病有功。佛令優賞。當胡跪受羯磨也。看病者謙退陳訴。無德有愧不堪重賞。僧當抑伏令受。然後索欲問和。答作賞看病人六物羯磨。即白二與之。大德僧聽。比丘某甲命過。所有三衣缽坐具針筒盛衣貯器(隨有言之)。此現前僧應分。若僧時到僧忍聽。僧今與看病比丘某甲白如是。大德僧聽。某甲比丘命過。所有大衣七條坐具(餘者如上)。此現前僧應分。僧今與某甲看病比丘。誰諸長老忍。僧與某甲看病比丘。七條五條缽及袋衣幞(余如上)者默然。誰不忍者說。僧已忍。與某甲看病比丘。衣缽坐具缽筒盛衣貯器竟。僧忍默然。故是事如是持(盛衣者即衣幞也。貯器者缽袋。若有多箱幞巾帊袋絡者。應取常所服用一事賞。若三衣各盛者。三幞得與之)。次分輕物。律令白二差人。今時行事。但取知僧事者。或臨時口差。不用羯磨。違法通得。持律者。先知不具德者沙彌法等。多論云。三衣余處者。索來此賞。若此德不具。即隨彼分(故知通博用和現物)。若三肘五肘外。長隨多少。應白僧令知。和合與者好。十誦沙彌死。所著內外衣。與看病人。余輕物僧分。羯磨云。某甲沙彌死。所有內外衣及非衣。余並同大僧法。今時行法者。命知事人。在僧前胡跪白二與之(律中文
【現代漢語翻譯】 現代漢語譯本：如果知道照顧病人辛苦且有功勞，上座就告知說：『長老照顧病人有功勞，佛陀命令給予獎賞。』應當胡跪接受羯磨（一種佛教儀式）。照顧病人者謙虛退讓，陳述自己沒有德行感到慚愧，不應接受如此重賞。僧團應當勸導他接受。然後詢問僧眾是否同意，回答說：『做獎賞照顧病人六種物品的羯磨。』即用白二羯磨（一種表決方式）授予他。『大德僧眾請聽，比丘某甲已經去世，他所有的三衣（佛教僧侶的袈裟）、缽（僧侶的食器）、坐具（禪坐用的墊子）、針筒（縫補衣服的工具）、盛衣貯器（存放衣物的容器）（隨有什麼就說什麼）。這些應當由現前僧眾分配。如果僧眾認為時機已到，僧眾同意，僧眾現在將這些給予照顧病人的比丘某甲。』這樣稟告。『大德僧眾請聽，某甲比丘已經去世，他所有的大衣、七條坐具（其餘的如上所述）。這些應當由現前僧眾分配。僧眾現在將這些給予某甲照顧病人的比丘。哪位長老同意僧眾將七條、五條缽以及袋子、衣幞（包裹衣服的布）（其餘的如上所述）給予某甲照顧病人的比丘，就保持沉默。誰不同意就說出來。』僧眾已經同意，將衣缽、坐具、缽筒、盛衣貯器給予某甲照顧病人的比丘完畢。僧眾同意保持沉默。所以這件事就這樣執行。（盛衣者就是衣幞。貯器就是缽袋。如果有很多箱子、幞巾、帊袋、絡子，應當選取常所服用的一件物品作為獎賞。如果三衣分別盛放，三個衣幞都可以給他）。接下來分配輕微的物品。按照戒律，應當用白二羯磨差遣人。現在行事，只要選取知道僧團事務的人，或者臨時口頭指派，不用羯磨，也勉強可以。持戒律者，首先要知道不具足德行的人，例如沙彌（未成年出家者）等。多論中說，三衣在其他地方，就索取來這裡獎賞。如果此人不具足德行，就隨他們分配（所以知道通融廣泛運用現有的物品）。如果超過三肘五肘以外的長度，應當根據多少，稟告僧眾讓他們知道，和合給予就好。《十誦律》中說，沙彌去世，所穿的內外衣，給予照顧病人的人，其餘輕微的物品由僧眾分配。羯磨中說：『某甲沙彌去世，所有的內外衣以及非衣，其餘的都與大僧（成年僧侶）的規定相同。』現在行法的人，命令知事人，在僧眾面前胡跪用白二羯磨給予他（律文中）。 English version: If it is known that caring for the sick is arduous and meritorious, the senior monk announces: 'The elder has been meritorious in caring for the sick, and the Buddha has ordered that a reward be given.' He should kneel down and receive the Karma (a Buddhist ritual). The caregiver humbly declines, stating that he has no virtue and feels ashamed, and should not receive such a great reward. The Sangha (Buddhist monastic community) should persuade him to accept it. Then, inquire whether the Sangha agrees, answering: 'Perform the Karma of rewarding the caregiver with six items.' That is, grant it with the 'White Second Karma' (a type of voting method). 'Venerable Sangha, listen, Bhikshu (Buddhist monk) so-and-so has passed away. All of his three robes (the robes of a Buddhist monk), bowl (a monk's eating utensil), sitting mat (a cushion for meditation), needle case (a tool for mending clothes), and clothing containers (containers for storing clothes) (mention whatever is there). These should be distributed by the present Sangha. If the Sangha deems the time is right, and the Sangha agrees, the Sangha will now give these to Bhikshu so-and-so who cared for the sick.' Thus, report. 'Venerable Sangha, listen, Bhikshu so-and-so has passed away, all of his large robe, seven sitting mats (the rest as mentioned above). These should be distributed by the present Sangha. The Sangha will now give these to Bhikshu so-and-so who cared for the sick. Whoever among the elders agrees that the Sangha should give the seven, five bowls, as well as the bag, and clothing wrapper (cloth for wrapping clothes) (the rest as mentioned above) to Bhikshu so-and-so who cared for the sick, remain silent. Whoever disagrees, speak up.' The Sangha has agreed, and the giving of the robes, bowl, sitting mat, bowl case, and clothing containers to Bhikshu so-and-so who cared for the sick is complete. The Sangha agrees to remain silent. Therefore, this matter is carried out in this way. (The clothing container is the clothing wrapper. The storage container is the bowl bag. If there are many boxes, wrappers, cloths, and nets, one item that is usually used should be selected as a reward. If the three robes are stored separately, all three clothing wrappers can be given to him). Next, distribute the minor items. According to the precepts, people should be dispatched using the 'White Second Karma'. Nowadays, in practice, just select someone who knows the affairs of the Sangha, or temporarily appoint them verbally, without using Karma, which is barely acceptable. Those who uphold the precepts should first know those who do not possess virtue, such as Shramaneras (novice monks). The 'Many Treatises' say that if the three robes are in another place, they should be requested and brought here as a reward. If this person does not possess virtue, then distribute them according to their share (therefore, it is known to be flexible, widely used, and using existing items). If the length exceeds three or five cubits, the Sangha should be informed according to the amount, and it is good to give it harmoniously. The 'Ten Recitations Vinaya' says that if a Shramanera dies, the inner and outer robes he wore should be given to the person who cared for the sick, and the remaining minor items should be distributed by the Sangha. The Karma says: 'Shramanera so-and-so has passed away, all of his inner and outer robes, as well as non-robes, the rest are the same as the rules for the senior Sangha (adult monks).' Those who practice the Dharma now order the person in charge to kneel down in front of the Sangha and give it to him using the 'White Second Karma' (in the Vinaya).
【English Translation】 If it is known that caring for the sick is arduous and meritorious, the senior monk announces: 'The elder has been meritorious in caring for the sick, and the Buddha has ordered that a reward be given.' He should kneel down and receive the Karma (a Buddhist ritual). The caregiver humbly declines, stating that he has no virtue and feels ashamed, and should not receive such a great reward. The Sangha (Buddhist monastic community) should persuade him to accept it. Then, inquire whether the Sangha agrees, answering: 'Perform the Karma of rewarding the caregiver with six items.' That is, grant it with the 'White Second Karma' (a type of voting method). 'Venerable Sangha, listen, Bhikshu (Buddhist monk) so-and-so has passed away. All of his three robes (the robes of a Buddhist monk), bowl (a monk's eating utensil), sitting mat (a cushion for meditation), needle case (a tool for mending clothes), and clothing containers (containers for storing clothes) (mention whatever is there). These should be distributed by the present Sangha. If the Sangha deems the time is right, and the Sangha agrees, the Sangha will now give these to Bhikshu so-and-so who cared for the sick.' Thus, report. 'Venerable Sangha, listen, Bhikshu so-and-so has passed away, all of his large robe, seven sitting mats (the rest as mentioned above). These should be distributed by the present Sangha. The Sangha will now give these to Bhikshu so-and-so who cared for the sick. Whoever among the elders agrees that the Sangha should give the seven, five bowls, as well as the bag, and clothing wrapper (cloth for wrapping clothes) (the rest as mentioned above) to Bhikshu so-and-so who cared for the sick, remain silent. Whoever disagrees, speak up.' The Sangha has agreed, and the giving of the robes, bowl, sitting mat, bowl case, and clothing containers to Bhikshu so-and-so who cared for the sick is complete. The Sangha agrees to remain silent. Therefore, this matter is carried out in this way. (The clothing container is the clothing wrapper. The storage container is the bowl bag. If there are many boxes, wrappers, cloths, and nets, one item that is usually used should be selected as a reward. If the three robes are stored separately, all three clothing wrappers can be given to him). Next, distribute the minor items. According to the precepts, people should be dispatched using the 'White Second Karma'. Nowadays, in practice, just select someone who knows the affairs of the Sangha, or temporarily appoint them verbally, without using Karma, which is barely acceptable. Those who uphold the precepts should first know those who do not possess virtue, such as Shramaneras (novice monks). The 'Many Treatises' say that if the three robes are in another place, they should be requested and brought here as a reward. If this person does not possess virtue, then distribute them according to their share (therefore, it is known to be flexible, widely used, and using existing items). The 'Ten Recitations Vinaya' says that if a Shramanera dies, the inner and outer robes he wore should be given to the person who cared for the sick, and the remaining minor items should be distributed by the Sangha. The Karma says: 'Shramanera so-and-so has passed away, all of his inner and outer robes, as well as non-robes, the rest are the same as the rules for the senior Sangha (adult monks).' Those who practice the Dharma now order the person in charge to kneel down in front of the Sangha and give it to him using the 'White Second Karma' (in the Vinaya).
少不具。今準非時僧施法)。文云。大德僧聽。比丘某甲命過。所有若衣(謂堪著用者)。若非衣(謂缽器衣財等)。現前僧應分。若僧時到僧忍聽。僧今持是衣物。與比丘某甲。某甲當還與僧。白如是。大德僧聽。比丘某甲命過。所有若衣若非衣。此現前僧應分。僧今持與比丘某甲。某甲當還與僧。誰諸長老忍。比丘某甲命過。所有衣物。現前僧應分。僧今持此衣物。與比丘某甲。某甲當還與僧者默然。誰不忍者說。僧已忍持。此衣物與比丘某甲。某甲當還與僧。竟僧忍默然。故是事如是持。作法已即數僧數。量其衣物相參。擲籌取分。五分若衣少不足者。和僧與一無衣比丘。善見云。若一衣極好。眾並有衣(準律分破行之)。從上座行之。須者直付。若衣物極多。徒眾有法。準聖教分之。此是非時僧得施。功德遍十方僧。不須造像設齋。更生漏過。以出家人修智分業。不以福分為懷。縱設違佛本制。諸部但明分用。凡智不過聖心。若外界不集者。僧祇為病人求衣藥。及為塔為僧知事。雖當時不在。並應與分。此謂差眾使者得。若私營佛法不合。次明與沙彌凈人分。四律並云。若僧和合等與。乃至四中與一。凈人五中與一。若不與者不合分。若分得罪。自余廢立。如疏鈔中。如是總計大數。抄名記數。然後品物付之
【現代漢語翻譯】 現代漢語譯本： 少不具（指數量不足）。現在按照非時僧施法（指在非規定時間對僧侶進行佈施的方法）進行處理。文書上說：『大德僧眾請聽。比丘（佛教出家人）某甲已經去世。他所有的東西，如果是衣（指可以穿用的衣服），或者是非衣（指缽、其他器具、衣物、財產等），都應該由現前僧眾來分配。如果僧眾認為時機已到，並且同意，那麼僧眾現在將這些衣物給予比丘某甲，比丘某甲應當歸還給僧眾。』白文如上所述。 『大德僧眾請聽。比丘某甲已經去世。他所有的東西，無論是衣還是非衣，都應該由現前僧眾來分配。僧眾現在將這些給予比丘某甲，比丘某甲應當歸還給僧眾。各位長老如果同意比丘某甲去世后留下的衣物，由現前僧眾分配，現在將這些衣物給予比丘某甲，比丘某甲應當歸還給僧眾的，請保持沉默。如果不同意的，請說出來。』僧眾已經同意將這些衣物給予比丘某甲，比丘某甲應當歸還給僧眾，所以大家保持沉默。因此這件事就這樣決定了。 做法完畢后，就清點僧眾的人數，衡量衣物的價值，互相參照，然後擲籌來決定分配。如果五分衣物中缺少不足的部分，就由和合僧眾給予沒有衣服的比丘一件。《善見律毗婆沙》中說，如果一件衣服非常好，而僧眾都有衣服（按照戒律應該將其分破），就從上座開始，誰需要就直接給他。如果衣物非常多，僧團有自己的規矩，就按照聖教的規定來分配。這是非時僧可以接受佈施的情況，功德遍及十方僧眾。不需要建造佛像或者設定齋飯，以免產生額外的過失。因為出家人修行智慧，分配財物，不以追求福報為目的。即使設定齋飯，也違反了佛陀的本意。各部律典只是說明如何分配使用，凡人的智慧無法超過聖人的心意。如果外界的人沒有聚集，僧祇律規定可以為病人求取衣藥，以及為佛塔、為僧團的知事（負責人）提供幫助。即使當時不在場，也應該給予他們一份。這是指派遣使者去處理的情況。如果是私自經營，就不符合佛法。 接下來說明如何與沙彌（未受具足戒的出家男子）和凈人（住在寺院中但不屬於出家人的男子）分配。四部律典都說，如果僧眾和合一致，就平等分配，甚至可以四份中給一份給沙彌，五份中給一份給凈人。如果不給他們，就不符合分配的規定。如果分配不當，就會犯戒。其餘的廢立規定，可以參考疏鈔中的內容。像這樣總計大的數目，抄寫名字，記錄數量，然後將物品分發給他們。
【English Translation】 English version: 』Shao Bu Ju』 (meaning insufficient quantity). Now, it is handled according to the Dharma of offering to the Sangha at an improper time (referring to the method of making offerings to monks at non-designated times). The document states: 『Venerable Sangha, please listen. Bhikshu (Buddhist monk) so-and-so has passed away. All of his possessions, whether they are robes (referring to wearable clothes) or non-robes (referring to bowls, other utensils, clothing, property, etc.), should be distributed by the present Sangha. If the Sangha deems the time appropriate and agrees, then the Sangha now gives these robes and items to Bhikshu so-and-so, and Bhikshu so-and-so should return them to the Sangha.』 The written statement is as above. 『Venerable Sangha, please listen. Bhikshu so-and-so has passed away. All of his possessions, whether robes or non-robes, should be distributed by the present Sangha. The Sangha now gives these to Bhikshu so-and-so, and Bhikshu so-and-so should return them to the Sangha. If any of the elders agree that the robes and items left by Bhikshu so-and-so should be distributed by the present Sangha, and that these robes and items should now be given to Bhikshu so-and-so, and Bhikshu so-and-so should return them to the Sangha, please remain silent. If anyone disagrees, please speak up.』 The Sangha has agreed to give these robes and items to Bhikshu so-and-so, and Bhikshu so-and-so should return them to the Sangha, so everyone remains silent. Therefore, this matter is decided in this way. After the procedure is completed, count the number of monks, measure the value of the robes and items, cross-reference, and then draw lots to determine the distribution. If there is a shortage in the five-part distribution of robes, the harmonious Sangha will give one robe to a Bhikshu who has no robes. The 『Samantapasadika』 states that if a robe is very good and the Sangha all have robes (according to the precepts, it should be divided), it should start from the senior monk, and whoever needs it should be given it directly. If there are many robes and items, the Sangha has its own rules, and they should be distributed according to the teachings of the sages. This is a situation where the Sangha can accept offerings at an improper time, and the merit extends to the Sangha in all ten directions. There is no need to build Buddha statues or set up vegetarian meals, lest additional faults arise. Because monks cultivate wisdom and distribute wealth, they do not aim to seek blessings. Even setting up vegetarian meals violates the original intention of the Buddha. The various Vinaya texts only explain how to distribute and use, and the wisdom of ordinary people cannot surpass the mind of the sages. If people from the outside do not gather, the Sanghika Vinaya stipulates that one can seek clothing and medicine for the sick, and provide help for pagodas and the Sangha's affairs (responsible persons). Even if they are not present at the time, they should be given a share. This refers to the situation of sending messengers to handle matters. If it is private management, it does not conform to the Dharma. Next, it explains how to distribute to Shramaneras (novice monks) and Upasakas (lay attendants). The four Vinaya texts all say that if the Sangha is harmonious and united, it should be distributed equally, even giving one out of four parts to a Shramanera, and one out of five parts to an Upasaka. If they are not given, it does not conform to the distribution rules. If the distribution is improper, one will violate the precepts. The remaining rules for abolishment and establishment can be found in the commentaries. In this way, count the large numbers, copy the names, record the quantities, and then distribute the items to them.
。律無賣物分法。今時分賣非法非律。至時喧笑。一何顏厚。佛令分付。為息貪情令各自省。今反樂笑。不惟終始。此習俗生常乃無悛革。望諸有識深察斯過。若五人共住一人死。衣缽直三人口和賞勞已。余諸輕物。依母論四人直作分衣羯磨。文中除僧今持此衣物與某甲。某甲當還與僧等字。余同前法。作此法已。未得分入手。來有客僧入界。並須更共作法分之(故律非時僧施中亦爾。故令與一人分之。今無人故須更分之。有人無想不成)。二明對首法。毗尼母云。四人共住一人死。三人應展轉分。應二人口和以衣賞看病者。余物三人彼此相語云。二大德憶念。此物應屬我等。餘二人亦如是三說。若三人中一人死。先取衣缽直付。余物二人展轉如上法。四分文中。直明彼此三語受共分。文詞如論說也。三明心念法。毗尼母云。一相應法者。二人共住一人死。在者作念。此亡比丘物應屬我。作此說已。後來人不得分(理須入己)。四分一人受僧施中。應心念口言。此是我分得也。問羯磨文中。非衣者此何衣耶。答律不顯相。文云。時有將非衣作缽囊革屣囊。佛言。不應作之。又云。與比丘尼非衣。亦不知何等衣也。今但通而述之。無妨彼此俱攝。十明雜分物法。若在私莊寺致死。或作僧使。在莊檢校而死。若有家人及比
【現代漢語翻譯】 現代漢語譯本 律藏中沒有關於分賣物品的規定。現在這種分賣行為既不合法也不合律。到了分東西的時候喧譁吵鬧，真是厚顏無恥。佛陀讓分發物品，是爲了平息貪慾，讓每個人反省自己，現在反而高興吵鬧，不考慮事情的始終。這種習俗由來已久，一直沒有改變。希望各位有識之士深刻認識到這種過錯。如果五個人一起居住，其中一人去世，他的衣缽折價后，由剩下的三個人商量著分，作為對死者的勞務補償。其餘的輕微物品，按照《毗尼母經》的說法，由四個人折價后，做分衣羯磨（一種分配僧物的儀式）。儀式的文字當中，把『僧』字改為『現在把這些衣物分給某甲（人名）』，某甲應當歸還給僧眾』等字樣。其餘的都和以前的儀式一樣。做了這個儀式之後，還沒有分到手，又有其他的僧人來到這個區域，必須重新一起做儀式來分（所以律藏中對於非時僧施也是這樣規定的。所以讓分給一個人，現在因為沒有人，所以必須重新分。如果有人但沒有想好，也是不行的）。 二、說明對首法。《毗尼母經》中說，四個人一起居住，其中一人去世，剩下的三個人應該輪流分。應該由兩個人商量著把衣服賞給照顧病人的人。其餘的物品，三個人彼此互相說：『兩位大德請記住，這個東西應該屬於我們。』其餘的兩個人也像這樣說三次。如果三個人中一人去世，先拿走衣缽折價后支付，其餘的物品兩個人輪流，按照上面的方法分配。《四分律》中，直接說明彼此說三次，接受共同分配。文詞就像論典中說的那樣。 三、說明心念法。《毗尼母經》中說，一種相應的做法是，兩個人一起居住，其中一人去世，活著的人心裡想：『這個去世比丘的物品應該屬於我。』說了這句話之後，後來的人就不能再分了（道理上必須歸自己所有）。《四分律》中，一個人接受僧眾的佈施，應該心裡想，口裡說：『這是我應得的。』問：羯磨文中的『非衣』是指什麼衣？答：律藏中沒有明確說明。經文中說：『當時有人用非衣做缽囊、革屣囊。』佛說：『不應該這樣做。』又說：『給比丘尼非衣，也不知道是什麼樣的衣服。』現在只是籠統地敘述一下，不妨彼此都包括在內。 十、說明雜物分配法。如果在私人的莊園或寺廟去世，或者作為僧眾的使者，在莊園里檢查事務時去世。如果有家人以及比丘...
【English Translation】 English version The Vinaya does not have rules for selling items. The current practice of dividing and selling is neither legal nor in accordance with the Vinaya. When it comes time to divide things, there is noise and laughter, which is truly shameless. The Buddha instructed to distribute items to quell greed and allow each person to reflect on themselves. Now, they rejoice and make noise, without considering the beginning and the end. This custom has been around for a long time and has not changed. I hope that all discerning individuals will deeply recognize this fault. If five people live together and one dies, their robes and bowls should be valued, and the remaining three people should discuss how to divide it as compensation for the deceased's labor. The remaining minor items, according to the Vinaya-matrika, should be valued by the four people, and a robe-division Karma (a ritual for distributing monastic items) should be performed. In the text of the ritual, the word 'Sangha' (monastic community) should be changed to 'Now these robes and items are given to so-and-so (name),' and 'so-and-so should return them to the Sangha,' etc. The rest is the same as the previous ritual. After performing this ritual, if the items have not yet been received, and other monks enter the boundary, a new ritual must be performed together to divide them (therefore, the Vinaya also stipulates this for non-seasonal Sangha offerings. Therefore, it is allowed to be given to one person, but now because there is no one, it must be divided again. If there is someone but they have not decided, it will not work). 2. Explanation of the 'Facing Each Other' Method. The Vinaya-matrika says that if four people live together and one dies, the remaining three should take turns dividing. Two people should discuss and reward the person who took care of the sick with robes. For the remaining items, the three people should say to each other, 'Venerable ones, please remember that this item should belong to us.' The other two people should say this three times as well. If one of the three people dies, first take the robes and bowls, value them, and pay. The remaining items should be divided by the two people in turn, according to the method above. The Sarvastivada Vinaya directly states that they should say three times to each other and accept the joint division. The wording is as described in the treatises. 3. Explanation of the 'Mindful Thought' Method. The Vinaya-matrika says that a corresponding practice is that if two people live together and one dies, the one who is alive should think, 'The items of this deceased Bhikkhu should belong to me.' After saying this, later people cannot divide them anymore (in principle, they must belong to oneself). In the Sarvastivada Vinaya, when a person receives an offering from the Sangha, they should think in their mind and say with their mouth, 'This is what I deserve.' Question: What does 'non-robe' in the Karma text refer to? Answer: The Vinaya does not explicitly state it. The sutra says, 'At that time, some people used non-robes to make bowl bags and leather sandal bags.' The Buddha said, 'This should not be done.' It also says, 'Giving non-robes to Bhikkhunis, it is not known what kind of robes they are.' Now, it is just a general description, and it may as well include both. 10. Explanation of the Method for Dividing Miscellaneous Items. If someone dies in a private estate or temple, or as a messenger of the Sangha, dies while inspecting affairs in the estate. If there are family members and Bhikkhus...
丘守者。重物入亡者本寺。輕物隨現分之。亦不得尼眾分也。縱令近僧來攝重物。亦不須與。以非佛正制。若亡者無住處。而隨有常住處。隨近通攝(寺無僧法亦不得取)。若無比丘守掌。同白衣家法。四分若比丘在無住處白衣家死。彼有信心檀越。應掌錄此物。若有五眾先來者應與。若無來者。應送與近處僧伽藍僧。準此文者。若比丘共尼同至。隨所同眾死。各自取之。不得共分此物。當部亦不須加法。直爾攝取。不同共住閑豫加法也。重物如上。量之隨情遠近。若至白衣家。知有亡物。必須捉執作。屬己意。方成雖見不得。縱捉入手。而俗人自攝入己。此則屬俗已定。盜僧成就亦不得反奪。當勸示之。與僧令無業道(僧得作俗人物受)。僧祇比丘持他衣行。衣主命過。便將衣別受。不與同界比丘越(準四分不成有比丘無想)。若作羯磨已量影。恐客比丘來。應知在羯磨前後(謂攝僧界大不知僧有無)。律中有比丘無想別眾分衣不成。問將亡人物出界分成不。答四分若衣物難分。當唱令來某處某時分。若遣人來。若自來應與分者。得諸部結犯不云得成(僧祇受衣如法者。或是同活同意耳)。十誦云。比丘寄衣缽與尼者。應索取比丘分之。尼寄比丘物亦爾(不同白衣家法)。問將亡人物入界。其內比丘。不知還將出界
。得先見者分不。答得受由當界不知分時同法故。
四分律刪繁補闕行事鈔卷下(一)
四分律刪繁補闕行事鈔卷下(二)
四藥受凈篇第十八
報命支援勿過於藥。藥各乃通。要分為四。言時藥者。從旦至中聖教聽服。事順法應。不生罪累。言非時藥者。諸雜槳等對病而設時外開服。限分無違。七日藥者。約能就法盡其分齊。從以日限用療深益。盡壽藥者。勢力既微。故聽久服方能除患。形有三種。一盡藥形。二盡病形。三盡報形。明瞭論云。有身必有病。雖少差損。后必重發。加其口法任終而受。就此四中五分明之。一明藥體。二明凈地處所。三護凈不同。四凈法差別。五二受有別。初中明藥有四。一就四藥明者。時藥有二。四分中有五種蒲阇尼(此云正食)。謂麨飯乾飯魚肉也。五種佉阇尼(此云不正)。謂枝葉華果細末磨食(如隨相中)。僧祇時食者。蔓菁根蔥根藕根蘿蔔根治毒草根(即齊苨根是)。時漿者。一切米汁粉汁乳酪漿是。諸律並明魚肉為時食。此是廢前教。涅槃云。從今日後不聽弟子食肉。觀察如子肉想。夫食肉者斷大慈種。水陸空行有命者怨。故不令食。廣如彼說。經云。前令食肉。謂非四生之肉。但現化耳。為度眾生。棱伽云。有無量因緣不應食肉。略說十種。一
【現代漢語翻譯】 。得先見者分不？答：得受，由當界不知分時同法故。
《四分律刪繁補闕行事鈔》卷下(一)
《四分律刪繁補闕行事鈔》卷下(二)
四藥受凈篇第十八
報命支援，勿過於藥。藥各乃通，要分為四。言時藥者，從旦至中，聖教聽服，事順法應，不生罪累。言非時藥者，諸雜槳等對病而設，時外開服，限分無違。七日藥者，約能就法，盡其分齊，從以日限，用療深益。盡壽藥者，勢力既微，故聽久服，方能除患。形有三種：一盡藥形，二盡病形，三盡報形。《明瞭論》云：『有身必有病，雖少差損，后必重發，加其口法，任終而受。』就此四中，五分明之：一明藥體，二明凈地處所，三護凈不同，四凈法差別，五二受有別。初中明藥有四：一就四藥明者，時藥有二。《四分律》中有五種蒲阇尼(此云正食)：謂麨飯、乾飯、魚肉也。五種佉阇尼(此云不正)：謂枝葉、華果、細末磨食(如隨相中)。《僧祇》時食者：蔓菁根、蔥根、藕根、蘿蔔根、治毒草根(即齊苨根是)。時漿者：一切米汁、粉汁、乳酪漿是。諸律並明魚肉為時食，此是廢前教。《涅槃經》云：『從今日後，不聽弟子食肉，觀察如子肉想。夫食肉者，斷大慈種。水陸空行，有命者怨，故不令食。』廣如彼說。經云：『前令食肉，謂非四生之肉，但現化耳，為度眾生。』《楞伽經》云：『有無量因緣不應食肉，略說十種：一』
【English Translation】 . Can one who has seen it first receive a share? Answer: Yes, one can receive it because those within the boundary do not know the time of distribution and follow the same Dharma.
The 'Sifenlü Shanfan Buque Xingshi Chao' (Commentary on the Dharmaguptaka Vinaya, Eliminating the Complex and Supplementing the Deficient), Scroll Down (1)
The 'Sifenlü Shanfan Buque Xingshi Chao' (Commentary on the Dharmaguptaka Vinaya, Eliminating the Complex and Supplementing the Deficient), Scroll Down (2)
Chapter Eighteen: Receiving Pure Medicine
To sustain life, do not exceed the use of medicine. Medicines are generally accessible and should be divided into four categories. 'Time medicine' refers to that which can be taken from dawn to noon according to the holy teachings. This is in accordance with the Dharma and does not create sinful karma. 'Non-time medicine' refers to various mixed drinks prepared for specific illnesses, which can be taken outside of the prescribed time, without violating the limits. 'Seven-day medicine' refers to that which can be used to its full extent within the Dharma, with a daily limit, to treat deep-seated ailments. 'Lifelong medicine' refers to that which has a weak effect, so it is permissible to take it for a long time to eliminate the illness. There are three types of ending: one, the medicine ends; two, the illness ends; three, the lifespan ends. The 'Mingliao Lun' (Treatise on Clarity) says: 'Having a body inevitably means having illness. Even if there is a slight improvement, it will surely recur later. Add the oral method and receive it until the end.' Among these four, five aspects are clarified: one, clarifying the substance of the medicine; two, clarifying the location of the pure ground; three, protecting purity differently; four, the differences in pure methods; five, the differences in the two receptions. In the first aspect, clarifying the medicine, there are four: one, clarifying the four medicines. 'Time medicine' has two types. In the 'Sifenlü' (Dharmaguptaka Vinaya), there are five types of 'pūjanīya' (此云正食, this means proper food): namely, parched grain flour, cooked rice, dried rice, fish, and meat. Five types of 'khādanīya' (此云不正, this means improper food): namely, branches, leaves, flowers, fruits, finely ground food (as in the 'Sui Xiang' [Commentary]). According to the 'Sengqi' (Mahasamghika Vinaya), 'time food' includes: turnip root, onion root, lotus root, radish root, and roots that cure poisonous herbs (namely, 'qini' root). 'Time juice' includes: all rice water, flour water, and yogurt juice. All Vinayas state that fish and meat are 'time food'; this is abolishing the previous teaching. The 'Nirvana Sutra' says: 'From today onwards, disciples are not allowed to eat meat, observing it as if it were the flesh of one's own child. Those who eat meat sever the seeds of great compassion. All living beings in water, on land, and in the air will resent it, therefore it is not allowed to be eaten.' This is explained in detail there. The Sutra says: 'Previously, allowing the eating of meat referred to meat that was not from the four types of birth, but merely a manifestation for the sake of liberating sentient beings.' The 'Lankavatara Sutra' says: 'There are countless reasons why one should not eat meat, briefly speaking of ten types: one,'
者一切眾生無始已來常為六親。以親想故不應食肉。二狐狗人馬屠者雜賣故。三不凈氣分所生長故。四眾生聞氣悉生怖故。五令修行者慈心不生故。六凡愚所習臭穢不凈無善名稱故。七令咒術不成就故。八以食肉見形起識。以染味著故。九諸天所棄多惡夢虎狼聞香故。十由食種種肉遂啖人肉故。如班足王經說。今有凡愚多嗜諸肉。罪中之大勿過於此。故屠者販賣但為食肉之人。必無食者亦不屠殺。故知食者同屠造業。沾殺生分。可不誡乎。僧祇云。若為比丘殺者。一切七眾不應食。乃至為優婆夷殺。七眾不食亦爾。今學戒者多不食之。與中國大乘僧同例。有學大乘語者用酒肉為行解。則大小二教不收。自入屠兒行內。天魔外道尚不食酒肉。此乃閻羅之將吏耳。四分云。若此殺者行十惡業為我故殺。乃至大祀處肉不得食之。以辨具來者心無定主故。今屠者通殺。則依教無肉可食。正斷食肉也。毗尼母大同。律云。若持十善。彼終不為我故斷眾生命。如此應食。準此何由得肉而啖。唯自死者鳥殘猶獲罪也。棱伽云。酒肉蔥䔉韭薤之屬悉不嘗之。俗中尚云。沽酒市脯不食。況出道高僧以酒肉為意旨。所懷亦可見也。摩得伽云。若以酒煮時非時七日藥得服者。謂無酒性得服。今時藥酒令昏醉悶氣味具足。為貪服之。必加苦毒亦
{ "translations": [ "現代漢語譯本：", "一切眾生從無始以來，常常互為六親（父母、兄弟、妻子、子女等）。因為有親屬的想法，所以不應該吃肉。", "二、因為狐貍、狗、人、馬等肉與屠宰者混雜售賣。", "三、因為肉是由不乾淨的氣分所生長出來的。", "四、因為眾生聞到肉的氣味都會感到恐懼。", "五、因為吃肉會使修行者無法生起慈悲心。", "六、因為凡夫愚人所習慣的肉食是臭穢不凈的，沒有好的名聲。", "七、因為吃肉會使咒術無法成就。", "八、因為吃了肉，見到動物的形體就會生起分別的念頭，並且會貪戀肉的味道。", "九、因為諸天會捨棄吃肉的人，而且容易做惡夢，虎狼也會聞到肉的香味而來。", "十、因為吃了各種各樣的肉，就會逐漸想吃人肉。正如《班足王經》所說。", "現在有很多愚蠢的人貪吃各種肉類，罪過之中沒有比這更大的了。所以屠夫和販賣肉類的人都是爲了吃肉的人而存在。如果沒有吃肉的人，他們也不會屠殺。所以要知道吃肉的人和屠夫一樣都在造業，沾染了殺生的罪過，難道不應該以此為戒嗎？", "《僧祇律》中說，如果是爲了比丘而殺生，那麼所有的七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）都不應該吃。乃至爲了優婆夷而殺生，七眾也不應該吃。現在學習戒律的人大多不吃肉，和中國的大乘僧人一樣。有些學習大乘佛法的人用酒肉作為修行的方法，那麼大小乘二教都不會接納他，自己進入了屠夫的行列。天魔外道尚且不吃酒肉，這種人只不過是閻羅王的差役罷了。", "《四分律》中說，如果殺生的人造作十惡業，是爲了我而殺，乃至大型祭祀場所的肉都不能吃。因為送來肉的人心意不定。現在屠夫普遍殺生，那麼按照佛教的教義就沒有肉可以吃，這正是斷絕肉食的意思。《毗尼母經》的說法也大同小異。《律藏》中說，如果有人持守十善業，那麼他終究不會爲了我而斷眾生的性命，這樣的肉才可以吃。按照這個標準，又怎麼能得到肉來吃呢？只有自己死去的動物或者被鳥吃剩下的肉，吃了仍然有罪過。", "《楞伽經》中說，酒、肉、蔥、蒜、韭菜等都不要品嚐。世俗中尚且說，不買酒和肉乾來吃，更何況是出家的高僧以酒肉為意旨，他們的心懷也可以看出來了。", "《摩得伽經》中說，如果用酒來煮非時藥或者七日藥，認為沒有酒性就可以服用。現在有些藥酒，喝了會昏醉，悶氣，味道俱全，卻貪圖服用，必定會增加痛苦。", "", "", "", 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不附口。以此二途驗知情性。去道全遠。非時漿者。僧祇一切豆穀麥煮之頭不卓破者之汁。若穌油蜜石蜜十四種果漿生果汁要以水作凈。若器底殘水被雨濺等亦名凈。十誦若蒲萄不以火凈。汁中不以水凈。及互不凈。不應飲。俱凈得飲。準此通四藥。為壞味除貪故。善見舍樓伽漿(謂蓮華根搗取汁澄清者)。一切木果一切葉除菜一切華一切草果除甜瓠子冬瓜甜瓜椰子果已外得非時服。毗尼母得種種果多食不盡者。破取汁飲。若不至初夜變成苦酒者。不得飲。以酒兩已成故。明瞭論炒米令焦黑。余藥投中釀以為漿。亦名非時漿。四分八種漿古昔無慾仙人所飲。梨酸棗甘蔗[廿/(麩-夫+生)]果蒲萄舍樓伽等漿也。若醉人不應飲。飲則如法治。伽論要須漉除滓澄清如水。若有濁汁與時食雜。若咽咽飲隨犯波逸提。七日藥者。四分穌油生穌蜜石蜜等五種世人所識。當食當藥。如食飯乾飯。不令粗現。伽論糖漿亦得七日受。乃至未舍自性。僧祇加脂一種。四分舍利弗風病醫教服五種脂。熊羆豬驢魚等也。僧祇此藥清凈無時食氣。一時受七日服。有四百四病。風大百一用油脂治。火大熟病用穌治之。水病蜜治。雜病用上三藥治之。五分見作石蜜。搗米著中。佛言。作法應爾。若合藥法如此者聽非時服。十誦石蜜不得輒啖。除
【現代漢語翻譯】 現代漢語譯本 不附口（不符合規定）。用這兩種方法來驗證，就知道（修行者）的情性和佛道相去甚遠。非時漿，指的是僧團里用各種豆類、穀物、麥子煮的，沒有煮破的汁。如果是酥油、蜂蜜、石蜜（冰糖）以及十四種果漿、生果汁，一定要用水凈化。如果器皿底部有殘留的水，或者被雨水濺到，也算乾淨。 《十誦律》中說，如果是葡萄，不用火凈化；汁中不用水凈化；以及互相不凈，都不應該飲用。都乾淨了才能飲用。按照這個標準，可以通用到四種藥。爲了破壞味道，去除貪慾的緣故。《善見律毗婆沙》中說，舍樓伽漿（就是蓮藕根搗碎取汁，澄清后的）。一切木本果實、一切葉子（除了蔬菜）、一切花、一切草本果實（除了甜瓠子、冬瓜、甜瓜、椰子果以外）都可以非時服用。《毗尼母經》中說，如果得到各種水果，吃不完，可以搗碎取汁飲用。如果不到初夜（晚上）就變成苦酒，就不能飲用，因為已經變成酒了。 《明瞭論》中說，炒米炒到焦黑，把其他藥投進去釀成漿，也叫非時漿。《四分律》中說，八種漿是古時候沒有慾望的仙人所飲用的，梨、酸棗、甘蔗、[廿/(麩-夫+生)]果（一種水果）、葡萄、舍樓伽等漿。如果醉酒的人不應該飲用，飲用了就要依法懲治。《伽論》中說，一定要過濾掉殘渣，澄清得像水一樣。如果有渾濁的汁液和時食混在一起，如果咽咽飲用，每次都犯波逸提罪。七日藥，《四分律》中說，酥油、生酥、蜜、石蜜等五種是世人所認識的，可以當食物也可以當藥。就像吃米飯、乾飯一樣，不要讓粗糙的樣子顯露出來。《伽論》中說，糖漿也可以七日內受用，直到沒有失去本來的性質。《僧祇律》中加了油脂這一種。《四分律》中說，舍利弗（Sariputta）得了風病，醫生教他服用五種油脂，熊、羆（兩種熊）、豬、驢、魚等的油脂。《僧祇律》中說，這種藥清凈，沒有時食的氣味，一時受了，七日內可以服用。有四百四種病，風大的一百零一種用油脂治療，火大的熟病用酥治療，水病用蜜治療，雜病用以上三種藥治療。《五分律》中看到製作石蜜，搗米放在裡面。佛（Buddha）說，製作方法應該這樣。如果配藥的方法是這樣，就聽許非時服用。《十誦律》中說，石蜜不得隨便吃，除非...
【English Translation】 English version It does not conform to the rules. Using these two methods to verify, one knows that (the practitioner's) disposition and the Buddha's path are far apart. 'Non-seasonal juice' refers to the juice made by monks from various beans, grains, and wheat that have not been broken during cooking. If it is ghee (clarified butter), honey, rock candy (crystal sugar), and fourteen kinds of fruit juice, fresh fruit juice, it must be purified with water. If there is residual water at the bottom of the container, or if it is splashed by rain, it is also considered clean. The 'Dasasahasrika-prajnaparamita Sutra' says that if it is grapes, it does not need to be purified by fire; the juice does not need to be purified by water; and mutual impurity should not be drunk. Only when they are all clean can they be drunk. According to this standard, it can be applied to the four medicines. For the sake of destroying the taste and removing greed. The 'Samantapasadika' says that 'Sarauka juice' (meaning lotus root roots crushed to extract juice, after clarification). All woody fruits, all leaves (except vegetables), all flowers, all herbaceous fruits (except sweet gourds, winter melons, cantaloupe, coconut fruits) can be taken at non-seasonal times. The 'Vinaya-matrka' says that if you get various fruits and cannot finish eating them, you can crush them to extract juice for drinking. If it turns into bitter wine before the first night (evening), it cannot be drunk because it has become wine. The 'Abhidharmakosabhasyam' says that fried rice is fried until it is charred black, and other medicines are put in to brew into juice, which is also called non-seasonal juice. The 'Dharmaguptaka-vinaya' says that eight kinds of juice were drunk by desireless immortals in ancient times, such as pear, sour jujube, sugarcane, [廿/(麩-夫+生)] fruit (a kind of fruit), grape, Sarauka juice. If a drunk person should not drink it, and if he drinks it, he will be punished according to the law. The 'Kasyapa-parivarta' says that the residue must be filtered out, and it must be clarified like water. If there is turbid juice mixed with seasonal food, if you swallow and drink, you commit a Payantika offense each time. 'Seven-day medicine', the 'Dharmaguptaka-vinaya' says that ghee, raw ghee, honey, rock candy, etc. are five kinds that are known to the world, and can be used as food or medicine. Just like eating rice and dried rice, don't let the rough appearance show. The 'Kasyapa-parivarta' says that sugar syrup can also be used within seven days, until it has not lost its original nature. The 'Mahasamghika-vinaya' adds the oil type. The 'Dharmaguptaka-vinaya' says that Sariputta (Sariputta) suffered from wind disease, and the doctor taught him to take five kinds of oils, such as bear, bear (two kinds of bears), pig, donkey, fish, etc. The 'Mahasamghika-vinaya' says that this medicine is pure and has no smell of seasonal food. It can be taken for seven days after being received at one time. There are four hundred and four kinds of diseases. One hundred and one kinds of wind diseases are treated with oil, hot mature diseases are treated with ghee, water diseases are treated with honey, and miscellaneous diseases are treated with the above three medicines. The 'Pancavimsati-viniścaya' saw the making of rock candy, and pounded rice was put in it. The Buddha (Buddha) said that the method of making it should be like this. If the method of preparing the medicine is like this, then it is allowed to be taken at non-seasonal times. The 'Dasasahasrika-prajnaparamita Sutra' says that rock candy should not be eaten casually, unless...
五種人。遠行人。病人。食少不足人。不得食人。若施水處和水飲之。五分飢渴二時以水和飲。僧祇食上多得酪食不盡者。動作生穌七日受服。若長煎作熟穌七日受(驗知穌油各受作法得多七日不名重受)。若乞食時多得穌者。貧病比丘以細緻㲲凈漉取穌得七日受。若有緣事不得中前作者。當對一比丘記識言。此中凈物生我當作七日藥。受若忘誤不受不作凈過時是名不凈。若得多油如穌中說。得胡麻食殘不盡即煮取油七日受之。若事緣不得作。如穌中說。若熊豬等脂如上進不。得甘蔗及果。並如上。善見受酪記酪中。穌為七日至第七日鉆得即日服。八日犯舍。油蜜亦爾。摩得伽非時受甘蔗作法不成。時內併成。然蜜味美重凡聖常言。長貪壞行勿先於此。兼得必強力劫掠辨之。自非極病難用進口。故僧祇佛受獼猴無蜂熟蜜等(云云)。盡形體者。僧祇胡椒蓽茇呵梨勒等此藥無時食氣頓受病比丘終身服。四分云。不任為食者一切咸苦辛甘等不任為食名盡形藥體。善見一切樹木及草根莖枝葉為食不任者盡形服之。又樹木草無問根莖並是時藥。或根是時藥。莖是盡形。互有俱是不可名示。但令堪食時藥所攝。不任者盡形藥。明瞭論疏云。若病服七日藥。隨病為量。若差須舍。若無病復不饑非時食者。得非時食罪。油蜜膏亦爾。
【現代漢語翻譯】 現代漢語譯本 五種人：遠行的人（長時間旅行者），病人（身體不適者），食量小不足以維持的人，無法獲得食物的人。如果（有人）施捨水，將水混合后飲用。在上午和下午飢渴時，用水調和飲用。如果僧團在用餐時獲得過多的乳酪，未食用完的，可以將其加工成生酥，並在七日內食用。如果將生酥長時間熬煮成熟酥，也可以在七日內食用（通過實驗得知，酥油的製作方法各有不同，但都可以在七日內食用，這不算是重複接受）。如果在乞食時獲得過多的酥油，貧困或生病的比丘可以用細密的氈布過濾乾淨后獲取酥油，並在七日內食用。如果因為某些原因無法在中午之前製作（酥油），應當對著一位比丘記錄並說明：『這些乾淨的物品，我將製作成七日藥。』接受后如果忘記或錯誤地沒有製作，過了時間就屬於不凈。如果獲得過多的油脂，處理方法與酥油相同。如果獲得胡麻，食用后剩餘的殘渣可以煮取油脂，並在七日內食用。如果因為某些原因無法制作，處理方法與酥油相同。如果獲得熊、豬等的脂肪，處理方法與上述相同。如果獲得甘蔗和水果，處理方法也與上述相同。《善見律毗婆沙》中記載，乳酪的處理方法與乳酪相同。酥油的食用期限為七日，到第七日鉆取后即可食用，第八日則屬於捨棄。油脂和蜂蜜也是如此。摩得伽（一種飲料）在非時接受，用甘蔗製作的方法不成立。在規定時間內都可以成立。然而，蜂蜜味道鮮美，價值貴重，凡人和聖人都經常提到。不要因為貪圖蜂蜜而毀壞修行，不要首先考慮它。如果同時獲得多種食物，必須仔細辨別是否通過強力劫掠獲得。如果不是極度生病，難以入口。因此，僧團和佛陀接受獼猴提供的無蜂巢的成熟蜂蜜等（如此等等）。 盡形體藥（終身服用的藥物）：僧團的胡椒、蓽茇（一種香料）、呵梨勒（一種藥草）等，這些藥物沒有食用時間限制，可以一次性接受，生病的比丘可以終身服用。《四分律》中說：『不能作為食物的，一切咸、苦、辛、甘等不能作為食物的，稱為盡形藥。』《善見律毗婆沙》中說：『一切樹木以及草的根、莖、枝、葉，不能作為食物的，都可以終身服用。』又，樹木草，無論根莖，都是時藥（規定時間內服用的藥物）。或者根是時藥，莖是盡形藥，相互之間有所不同，無法明確指出。只要是可以食用的，都屬於時藥所攝。不能食用的，屬於盡形藥。《明瞭論疏》中說：『如果因為生病而服用七日藥，應根據病情決定用量。如果病好了，就必須停止服用。如果沒有生病又不飢餓，卻在非時食用，就犯了非時食罪。』油脂、蜂蜜、膏也是如此。
【English Translation】 English version Five types of people: those traveling far (long-distance travelers), the sick (those who are unwell), those whose food intake is insufficient, and those who cannot obtain food. If (someone) offers water, mix the water and drink it. When hungry and thirsty in the morning and afternoon, mix with water and drink. If the Sangha (monastic community) obtains too much cheese during meals, the uneaten portion can be processed into 'sheng su' (fresh ghee) and consumed within seven days. If 'sheng su' is cooked into 'shu su' (cooked ghee) for a long time, it can also be consumed within seven days (experiments have shown that the methods of making ghee vary, but all can be consumed within seven days, which does not count as repeated acceptance). If too much ghee is obtained while begging for food, poor or sick Bhikkhus (monks) can filter it cleanly with fine felt and consume the ghee within seven days. If, for some reason, it is not possible to make (ghee) before noon, one should record and explain to a Bhikkhu: 'These clean items, I will make into a seven-day medicine.' If, after accepting, one forgets or mistakenly does not make it, it is considered impure after the time has passed. If too much oil is obtained, the treatment method is the same as for ghee. If sesame seeds are obtained, the remaining residue after consumption can be boiled to extract oil and consumed within seven days. If, for some reason, it is not possible to make it, the treatment method is the same as for ghee. If fat from bears, pigs, etc., is obtained, the treatment method is the same as above. If sugarcane and fruits are obtained, the treatment method is also the same. The 'Shan Jian Lu Pi Po Sha' (Samantapasadika) records that the treatment method for cheese is the same as for cheese. The consumption period for ghee is seven days; it can be drilled and consumed on the seventh day, and it is considered abandoned on the eighth day. The same applies to oil and honey. 'Mo de qie' (a type of drink) received at an improper time, the method of making it with sugarcane is not valid. It is valid within the prescribed time. However, honey is delicious and valuable, and both ordinary people and saints often mention it. Do not ruin your practice by being greedy for honey; do not consider it first. If multiple foods are obtained at the same time, you must carefully distinguish whether they were obtained through forceful robbery. If not extremely ill, it is difficult to ingest. Therefore, the Sangha and the Buddha accept mature honey without beehives provided by monkeys, etc. (and so on). 'Jin Xing Ti Yao' (lifelong medicine): The Sangha's pepper, 'bi ba' (a spice), 'he li le' (a medicinal herb), etc., these medicines have no time limit for consumption, can be accepted at once, and sick Bhikkhus can take them for life. The 'Si Fen Lu' (Dharmaguptaka Vinaya) says: 'What cannot be used as food, all salty, bitter, spicy, sweet, etc., that cannot be used as food, is called 'Jin Xing Yao' (lifelong medicine).' The 'Shan Jian Lu Pi Po Sha' says: 'All trees and the roots, stems, branches, and leaves of grass that cannot be used as food can be taken for life.' Also, trees and grass, whether roots or stems, are 'Shi Yao' (medicine taken within a prescribed time). Or the root is 'Shi Yao' and the stem is 'Jin Xing Yao', there are differences between them, and it is impossible to specify clearly. As long as it is edible, it belongs to the category of 'Shi Yao'. What cannot be eaten is 'Jin Xing Yao'. The 'Ming Liao Lun Shu' says: 'If taking a seven-day medicine because of illness, the dosage should be determined according to the condition. If the illness is cured, you must stop taking it. If you are not sick and not hungry, but eat at an improper time, you commit the offense of eating at an improper time.' The same applies to oil, honey, and ointment.
故論中舉穌等。終身藥則不爾。有身必有病。佛許服此藥防護一期果報身。若無客病又不飢渴。非時不得服。十誦凈苦酒無酒氣無糟者過中得飲。上來辨者。一切經律隨事辨體。同此宗者具列如上。今有愚夫非時妄啖諸杏子湯干棗汁果漿含滓。藕根米汁乾地黃茯苓末諸藥酒煎非咸苦格口者非時啖之並出在自心。妄憑聖教不如啖飯。未必長惡引誤後生罪流長世。次二六味定者。明瞭論云。五種量乃至大開攝一切物皆盡。疏云。藥有五種。甘味物中除甘草蜜沙糖穌油余甘味是時量。酸味除阿摩勒果汁等余酸味是時量。辛味中除姜椒萆茇呵梨勒余辛味是時量。一切苦澀物非食作終身藥。七日藥外一切可食物名依時量食。從平旦至正中為時。過此不得食。一切漿甘蔗等名依更量。日夜各分五時。從平旦受至二更。過則不得服。如是輪轉乃至五更。此間漬飯為漿屬時量。穌油蜜沙糖等名依七日量。甘草等名依一期量。從受戒后臨一期報終名一期也。於此時中無問晝夜恒得服之。灰土水屎尿此五名依大開量。不須受。隨意取服。是世間所棄非所惜故。四分須受灰土等(此據有人處必無人準用)。三明轉變者。中論云。如蒲萄漿。持戒者應飲。若變作酒。不應飲。若變為苦酒。還復得飲。十誦甘蔗是時藥。清汁是非時分作石蜜。是七
【現代漢語翻譯】 現代漢語譯本 因此，在論中舉例說明，像酥（Ghee）等食物，只能在規定時間內食用。而終身藥則不然。只要有身體，就必然會有疾病。佛允許服用這類藥物，以保護這一期的果報之身。如果沒有外來的疾病，又不感到飢渴，就不能在非規定的時間服用。根據《十誦律》，不含酒精氣味和酒糟的凈苦酒，可以在中午之後飲用。以上所辨析的，是所有經律根據具體情況辨別其性質。與此宗義相同者，都如上面所列舉的。現在有些愚昧之人，在非規定的時間隨意食用杏子湯、干棗汁、果漿等含有殘渣的食物，藕根、米汁、乾地黃、茯苓末等藥物，以及用非鹹味或苦味的藥材煎煮的藥酒，這些都是出於自己的妄想，自以為是地依賴聖教，還不如吃米飯。這樣做未必能增長善業，反而會誤導後人，導致罪業流傳長久。接下來是關於二六味的規定。《明瞭論》中說，五種量乃至完全開放，可以攝取一切事物。疏文中說，藥物有五種：甘味食物中，除了甘草、蜂蜜、砂糖、酥油之外，其餘的甘味食物屬於時量；酸味食物中，除了阿摩勒果汁等之外，其餘的酸味食物屬於時量；辛味食物中，除了姜、胡椒、蓽茇、訶梨勒之外，其餘的辛味食物屬於時量；一切苦澀之物，如果不是作為食物，而是作為終身藥，則可以隨時服用。七日藥之外，一切可以食用的食物，都屬於依時量食，即從早晨到中午這段時間可以食用，過了這個時間就不能食用。一切漿類、甘蔗等，屬於依更量，即日夜各分為五個時段，從早晨接受到第二更，過了這個時間就不能服用，如此輪轉，直到第五更。這裡所說的漬飯為漿，屬於時量。酥油、蜂蜜、砂糖等，屬於依七日量。甘草等，屬於依一期量，即從受戒之後到這一期果報結束，都屬於一期。在這個時間段內，無論白天黑夜，都可以服用。灰土、水、屎尿這五種，屬於依大開量，不需要特別受持，可以隨意取用服用，因為這些是世間所拋棄的，不被珍惜的東西。根據《四分律》，需要受持灰土等（這是根據有人居住的地方而言，如果沒有人居住，則可以準用）。第三是關於轉變的說明。《中論》中說，比如葡萄漿，持戒者可以飲用。如果變成了酒，就不應該飲用。如果變成了苦酒，又可以飲用了。《十誦律》中說，甘蔗是時藥，清汁是非時藥，如果製作成石蜜，則是七日藥。
【English Translation】 English version Therefore, the examples cited in the treatise, such as Ghee (clarified butter), are only to be consumed within a specified time. However, lifelong medicine is different. As long as there is a body, there will inevitably be illness. The Buddha allows the taking of such medicine to protect the body of this life's karmic retribution. If there is no external illness and no feeling of hunger or thirst, it should not be taken at non-prescribed times. According to the 'Ten Recitation Vinaya', pure bitter wine without the smell of alcohol or dregs can be drunk after noon. What has been analyzed above is that all sutras and vinayas distinguish their nature according to specific circumstances. Those who agree with this doctrine are listed above. Now there are some foolish people who arbitrarily consume apricot soup, dried jujube juice, fruit pulp, and other foods containing residue at non-prescribed times, as well as medicines such as lotus root, rice juice, dried rehmannia, poria cocos powder, and medicinal wines decocted with non-salty or bitter medicinal materials. These are all out of their own delusions, relying on the holy teachings as if it were better than eating rice. Doing so may not increase good karma, but may mislead future generations, leading to the long-term flow of sin. Next are the regulations regarding the two and six flavors. The 'Treatise on Understanding' states that the five measures, even complete openness, can encompass all things. The commentary states that there are five types of medicine: Among sweet-tasting foods, except for licorice, honey, sugar, and ghee, the remaining sweet-tasting foods belong to the time measure; among sour-tasting foods, except for amla fruit juice, the remaining sour-tasting foods belong to the time measure; among spicy-tasting foods, except for ginger, pepper, long pepper, and haritaki, the remaining spicy-tasting foods belong to the time measure; all bitter and astringent things, if not used as food but as lifelong medicine, can be taken at any time. Apart from seven-day medicine, all edible foods are called food according to the time measure, that is, they can be eaten from morning to noon, and cannot be eaten after this time. All juices, sugar cane, etc., belong to the occasional measure, that is, dividing day and night into five periods each, from receiving in the morning to the second watch, and cannot be taken after this time, rotating in this way until the fifth watch. The rice soaked in water mentioned here belongs to the time measure. Ghee, honey, sugar, etc., belong to the seven-day measure. Licorice, etc., belong to the lifelong measure, that is, from after receiving the precepts until the end of this life's karmic retribution, it belongs to one life. During this time, whether day or night, it can be taken. Ash, soil, water, feces, and urine, these five belong to the measure of complete openness, and do not need special adherence, and can be taken and used at will, because these are things discarded by the world and not cherished. According to the 'Four-Part Vinaya', it is necessary to adhere to ash, soil, etc. (this is based on places where people live, and if no one lives there, it can be applied accordingly). The third is the explanation about transformation. The 'Middle Treatise' states that, for example, grape juice can be drunk by those who observe the precepts. If it turns into wine, it should not be drunk. If it turns into bitter wine, it can be drunk again. The 'Ten Recitation Vinaya' states that sugar cane is a time medicine, clear juice is a non-time medicine, and if it is made into rock candy, it is a seven-day medicine.
日燒作灰是盡形。肉是時藥。煎取脂是七日燒作灰是盡形。胡麻同肉法。酪是時藥。清汁如水是非時。作穌是七日燒為灰名盡形。四相和者。薩婆多四藥相和從強而服。若以時藥終身藥助成七日藥。作七日服。由七日藥勢力多故。又助成故。如以穌煮肉此穌肉汁得作七日服。若以時藥七日藥助成終身藥。作終身服。如以穌乳和葶藶子作丸者是。又如附子烏頭等諸毒藥浸豆麥等名盡形藥。若以終身七日助成時藥者。時中服之。如麵食用穌油姜椒等。若分數俱等勢力相似者。隨以藥首一名標目。餘者藥分稱之。如石英鐘乳黃耆白木丸散湯膏煎等。並例知用之。二置藥處所即結凈也。略分四門。一制意者。良由眾生報力不同上中下別。若上達之徒身力資強。制令分衛隨緣少欲得濟形命。志存道業不假儲畜。中下之流情同上士。而力劣不堪。必須資具方能進策。是以大聖慈憫因困餓死方開結之同界別處。釋凈名者。以飲食繁穢同處生患。今既別結。情無儲畜。食不生罪。故名為凈。若同處長貪。違教受業。業是穢因名不凈也。此從緣說凈。非對穢以明也。二列數作法者有四種凈。一者籬墻不周凈。四分云。半有籬障。多無籬障。都無籬障。謂露地也。非儲積相故開之(必三面有院開一面者攝食義強。亦同有罪。廚舍孤立有院同
之)。垣墻塹柵亦如是(並非墻得周匝隨共成相)。二檀越凈者有三。一食具是他物。律云。自今已去當作檀越食。令凈人賞舉。不得自受。若有所須。隨意索取。二處所是他物。故云。若為僧作伽藍未施與僧。雖食在中不名有犯。三食處俱是謂處所他有。食具是他不屬僧用也。此三名他物凈。要真非假。今多托胃自誑自負非法有罪。十誦瓶沙王施僧粥田。比丘上場。佛言。未分者應上。分竟不應上。犯吉羅。王崩比丘見無檀越。謂犯宿煮。佛言。阇王替處不名有犯(準此例余皆犯)。僧祇婆羅門送粥米施佛僧。以于僧住處作故。佛言。肉宿肉煮不聽食(故知屬僧即同僧法。非檀越凈)。三處分凈者。四分若檀越若經營比丘為僧作伽藍時。分處如是言。某處為僧作凈地。僧祇若作新住處。營事比丘及僧未住。初夜前以繩量度分齊。爾許僧住爾許凈屋受之。不得過初夜(四分經明相)。若檀越言莫預處分我未施僧。此則同他物凈。五分作新住處未有凈屋。當先指某處作凈地。以食置中然後僧住。若經明相出則不成。善見云何結凈屋。初豎柱時云此處為僧作凈屋。三說已乃豎之。餘者亦爾。不爾就一柱上加法亦成。若已成者。喚本主語令隨指一處為僧作凈屋。若無者。聚落有老宿召來遣作。不解者教之。四白二結者。謂僧
{ "translations": [ '之)。垣墻塹柵亦如是(並非墻得周匝隨共成相)。二檀越凈者有三。一食具是他物。《律》云：『自今已去當作檀越食，令凈人賞舉，不得自受。若有所須，隨意索取。』二處所是他物。故云：『若為僧作伽藍未施與僧，雖食在中不名有犯。』三食處俱是，謂處所他有，食具是他不屬僧用也。此三名他物凈，要真非假。今多托胃自誑自負，非法有罪。《十誦律》瓶沙王施僧粥田，比丘上場。佛言：『未分者應上，分竟不應上，犯吉羅。』王崩，比丘見無檀越，謂犯宿煮。佛言：『阇王替處不名有犯(準此例余皆犯)。』《僧祇律》婆羅門送粥米施佛僧，以于僧住處作故。佛言：『肉宿肉煮不聽食(故知屬僧即同僧法，非檀越凈)。』三處分凈者。《四分律》若檀越若經營比丘為僧作伽藍時，分處如是言：『某處為僧作凈地。』《僧祇律》若作新住處，營事比丘及僧未住，初夜前以繩量度分齊，爾許僧住爾許凈屋受之，不得過初夜(《四分經》明相)。若檀越言莫預處分我未施僧，此則同他物凈。《五分律》作新住處未有凈屋，當先指某處作凈地，以食置中然後僧住。若經明相出則不成。《善見律毗婆沙》云何結凈屋？初豎柱時云：『此處為僧作凈屋。』三說已乃豎之。餘者亦爾。不爾就一柱上加法亦成。若已成者，喚本主語令隨指一處為僧作凈屋。若無者，聚落有老宿召來遣作。不解者教之。四白二結者，謂僧" ], "english_translations": [ 'English version: ...also the surrounding walls, moats, and fences are the same (it is not that the walls must be completely encircling to be considered a boundary). There are three types of \'danyue\' (donor) purification: 1. The eating utensils belong to others. The Vinaya says: \'From now on, this will be considered \'danyue\' food, let the clean person handle it, and do not receive it yourself. If you need anything, ask for it at will.\' 2. The location belongs to others. Therefore, it is said: \'If a \'jialan\' (monastery) is built for the Sangha but not yet donated to the Sangha, even if food is eaten inside, it is not considered an offense.\' 3. Both the food and the location belong to others, meaning the location belongs to others, and the eating utensils belong to others and are not for the Sangha\'s use. These three are called purification through others\' property, which must be genuine and not false. Nowadays, many people deceive themselves by relying on their stomachs, bearing illegal and sinful burdens. In the \'Shi Song Lu\' (Ten Recitation Vinaya), King Bimbisara donated rice fields for porridge to the Sangha, and the Bhikkhus went to the fields. The Buddha said: \'Those who have not yet divided the fields should go, but those who have already divided them should not go, otherwise they will commit a \'jiluo\' (minor offense).\'. When the king died, the Bhikkhus saw that there was no \'danyue\' (donor) and thought they were committing the offense of eating food cooked overnight. The Buddha said: \'The place where King Ajatasatru replaced him is not considered an offense (according to this example, all others are offenses).\'. In the \'Seng Qi Lu\' (Sangha Vinaya), a Brahmin sent porridge rice to donate to the Buddha and the Sangha, because it was made in the Sangha\'s residence. The Buddha said: \'Meat left overnight and meat cooked overnight are not allowed to be eaten (therefore, knowing that it belongs to the Sangha is the same as the Sangha\'s rules, not \'danyue\' purification).\'. 3. Purification through designated areas. In the \'Si Fen Lu\' (Four-Part Vinaya), if a \'danyue\' (donor) or a managing Bhikkhu builds a \'jialan\' (monastery) for the Sangha, the area is designated as follows: \'This place is designated as a pure land for the Sangha.\'. In the \'Seng Qi Lu\' (Sangha Vinaya), if a new residence is built, and the managing Bhikkhu and the Sangha have not yet resided there, before the first night, the boundaries should be measured with a rope, and the Sangha should reside in the pure house within those boundaries, and should not exceed the first night (as clarified in the \'Si Fen Jing\' (Four-Part Sutra)). If the \'danyue\' (donor) says, \'Do not designate the area in advance, I have not yet donated it to the Sangha,\' then this is the same as purification through others\' property. In the \'Wu Fen Lu\' (Five-Part Vinaya), if a new residence is built and there is no pure house, a certain place should first be designated as a pure land, and food should be placed in the middle before the Sangha resides there. If the signs of dawn appear, it will not be valid. The \'Shan Jian Lu Pi Po Sha\' (Samantapasadika) says, how to establish a pure house? When the first pillar is erected, say: \'This place is established as a pure house for the Sangha.\' Erect it after saying this three times. The rest is the same. Otherwise, adding the procedure to one pillar will also be valid. If it is already completed, call the original owner and ask them to designate a place as a pure house for the Sangha. If there is no owner, summon an elder from the village and send them to do it. If they do not understand, teach them. The \'four white and two binding\' refers to the Sangha..." ] }
伽藍院相周匝。比丘在中有宿煮過。不問住之久近。隨處結之除去比丘。毗尼母云。大界內無凈廚者。一切宿食不得食。乃至藥草亦爾。四分因餓死比丘故。聽在伽藍內邊房靜處結作(必在作法界上不同處分)。五分諸比丘欲羯磨一房一角半房半形中庭或通結坊內作凈地。並聽。若通結者。羯磨云。此住處共住共布薩。僧今結凈地除某處(謂僧住行來房舍等。準此遍界中果菜無過。明相出在舍下)。又云。必依地起。不在架屋上。僧祇若一覆別隔通隔別覆通覆通隔別覆別隔一邊二邊三邊隔道兩邊作凈。中間不凈。如是一切並得。準此作法羯磨文中必須明指委曲結竟榜示顯處令主客了之(律中客問何者凈地何者不凈地)。三加法中四凈二種不作(如上明之)。處分一法別人指示。如前已明。羯磨結者。在僧界內先示處所懸指結取。所以不得坐中結者。古師云。以食望僧是攝是障。(故須遙結。在中相雜)。以僧望僧非攝非障(凈地有僧不免別眾)。律令唱處所。應一比丘起唱云。大德僧聽。我比丘為僧唱凈地處所。若房若處若溫室若堂等隨其結處任境唱之。然後坐訖亦不牒唱人名入羯磨也。次索欲問和已白二云。大德僧聽。若僧時到僧忍聽。僧今于某處結凈地。白如是。大德僧聽。僧今結某處作凈地。誰諸長老忍。僧結
某處作凈地者默然。誰不忍者說。僧已忍僧結某處作凈地竟僧忍默然。故是事如是持。僧祇內作凈廚不得䊩汁蕩器水流出外。有緣須解者。律無文。義準反結即成。應云。大德僧聽。若僧時到僧忍聽。僧今解某處凈地。白如是。大德僧聽。僧今解某處凈地。誰諸長老忍僧解某處凈地者默然。誰不忍者說。僧已忍解某處凈地竟僧忍默然。故是事如是持。四雜出料簡者。檀越凈不周凈此二處不問內外晝夜同宿煮者無過。但不得觸。若處分羯磨二凈通比丘在內撿挍唯護明相。若與同處唯壞食具。更須翻食器令凈。有宿煮過也。若治故處作處分者。祇云。僧住寺中過初夜而欲作處分凈者。要住處破經國土亂新王未立。爾時便得受作。若此緣無。但令住處及聚落俱停廢二年得名處分。若復不受作處分凈停可食物。內宿內煮。問結凈竟得中看煮。何為不犯內煮。答煮是隨處大界無人亦犯。宿是逐人二界無人不犯。三護凈法五門。一翻凈。二護凈。三罪通塞。四互明凈染。五儉緣開八事。初中若一方別住維持佛法者。必須結食界同護凈食。此則通凡聖僧路順諸佛本懷。今自共宿捉貪染巨離者。俗中恒人所恥。何況凈僧食之。脫經儉難因即染污。后若緣無理須拱手。仍事觸宿心初無悔者。不信此心。須為師匠。欲依聖語而反穢者有四不
【現代漢語翻譯】 現代漢語譯本： 某處被指定為凈地后，若無人反對則視為通過。若有人反對則提出。如果僧團已經認可在某處結界為凈地，且僧團保持沉默，則此事就這樣成立並遵守。在僧祇（Samghati，僧團的覆肩衣）內部設定凈廚，不得將淘米水或洗滌用具的水流到外面。如果有需要解釋的情況，雖然戒律中沒有明確規定，但根據義理可以推斷，反向結界即可解除。應該這樣說：『大德僧眾請聽，如果僧團認為時機已到，請允許僧團解除某處的凈地結界。』白（稟告）如是。『大德僧眾請聽，僧團現在要解除某處的凈地結界。哪位長老同意僧團解除某處的凈地結界請保持沉默，哪位不同意請提出。』如果僧團已經認可解除某處的凈地結界，且僧團保持沉默，則此事就這樣成立並遵守。關於四種雜物出入的簡擇：檀越（Dānapati，施主）的供養物，如果不夠清凈，則內外兩處都需要凈化。無論白天黑夜，同住者煮食沒有問題，但不得觸控。如果處分羯磨（Karma，業）的兩個凈地都允許比丘（Bhiksu，出家男眾）在內檢查，只需守護光明相即可。如果與不清凈的地方相鄰，只需毀壞食物器具，更換餐具使其清凈。如果有隔夜煮的食物，則有過失。如果要治理舊的處所並進行處分，僧祇中說：『僧團住在寺廟中，過了初夜想要進行處分凈，需要居住地破敗、國家動亂、新王尚未登基。』此時才可以接受處分。如果沒有這些因緣，但居住地和聚落都停廢兩年，就可以稱為處分。如果仍然不接受處分凈，可以停止食物的供應，允許在室內住宿和煮食。問：結凈之後可以在中間觀看煮食嗎？為什麼在室內煮食不算犯戒？答：煮食是隨處都犯戒的，即使在大界內無人看管也會犯戒。住宿是隨人而定的，在兩個結界內無人看管則不犯戒。三種護凈法有五方面：一、翻凈；二、護凈；三、罪的通塞（是否構成犯罪）；四、互相說明凈與染；五、在特殊情況下允許的八件事。最初，如果有一方獨自居住以維持佛法，必須結食界，共同守護清凈的食物。這既能溝通凡夫和聖僧，又能順應諸佛的本懷。現在，如果自己共同住宿，卻貪戀染污，這連世俗之人都感到羞恥，更何況是清凈的僧人食用這些食物。如果遇到饑荒等困難，就會被染污。之後，如果沒有道理，就應該拱手讓步。如果仍然觸控隔夜食物，心中沒有絲毫悔意，則是不相信自己的心。需要為師長。想要依靠聖人的教誨卻反而玷污清凈，有四種不應該。
【English Translation】 English version: If a place is designated as a pure land and no one objects, it is considered passed. If someone objects, they should speak up. If the Sangha (community of monks) has already approved the establishment of a pure land in a certain place, and the Sangha remains silent, then the matter is established and followed accordingly. Inside the Samghati (monk's outer robe), setting up a pure kitchen, one must not allow rice water or water from washing utensils to flow outside. If there is a need for explanation, although there is no explicit rule in the Vinaya (monastic code), it can be inferred from the principle that reversing the boundary establishment can undo it. It should be said: 'Venerable Sangha, please listen. If the Sangha deems the time is right, please allow the Sangha to undo the pure land boundary of this place.' Announce it thus. 'Venerable Sangha, please listen. The Sangha now wishes to undo the pure land boundary of this place. Those elders who agree to the Sangha undoing the pure land boundary of this place, please remain silent; those who disagree, please speak up.' If the Sangha has already approved the undoing of the pure land boundary of this place, and the Sangha remains silent, then the matter is established and followed accordingly. Regarding the selection of four kinds of mixed items coming in and out: If the offerings from the Dānapati (donor) are not pure enough, both the inner and outer areas need to be purified. Whether day or night, those living together can cook without issue, but they must not touch. If the two pure lands of the Karma (action) of dispensation both allow Bhikshus (monks) to inspect inside, they only need to guard the appearance of light. If adjacent to an impure place, simply destroy the food utensils and replace the tableware to make it pure. If there is overnight cooked food, there is fault. If one wants to manage an old place and make a dispensation, the Sanghati says: 'If the Sangha lives in a temple, and after the first night wants to make a dispensation of purity, it requires the dwelling place to be ruined, the country to be in turmoil, and a new king not yet established.' Only then can one accept the dispensation. If there are none of these conditions, but the dwelling place and the settlement have both been abandoned for two years, it can be called a dispensation. If one still does not accept the dispensation of purity, one can stop the supply of food and allow lodging and cooking indoors. Question: After establishing purity, can one watch the cooking in the middle? Why is cooking indoors not considered a violation? Answer: Cooking is a violation everywhere; even within the great boundary, it is a violation if no one is watching. Lodging depends on the person; within the two boundaries, it is not a violation if no one is watching. The three methods of protecting purity have five aspects: First, reversing purity; second, protecting purity; third, the permissibility or impermissibility of offenses; fourth, mutually clarifying purity and impurity; fifth, eight matters allowed in special circumstances. Initially, if one party lives alone to maintain the Dharma, they must establish a food boundary and jointly protect pure food. This can communicate with both ordinary and noble Sangha, and accord with the original intention of all Buddhas. Now, if one lives together but is greedy for defilement, even ordinary people would be ashamed, let alone pure monks eating such food. If one encounters famine or other difficulties, one will be defiled. Afterwards, if there is no reason, one should yield with folded hands. If one still touches overnight food and has no remorse in their heart, they do not believe in their own heart. One needs to be a teacher. Wanting to rely on the teachings of the saints but instead defiling purity, there are four things that should not be done.
同。一者緣凈。二者體凈。三者緣不凈。四者體不凈。言緣凈者。謂釜器傾溢佐助料理。佛開為緣。此不須翻。言體凈者。不容膩器。佛令自得安水燃火。乃至諸僧器未經盛食。體是凈物。無穢可翻。言體不凈者。此是治生興利用造佛供僧制不許禮受。雖不經宿捉。翻亦不合食。由心惡鄙。上三句者並是正經。文遍如鈔。並不須翻。緣不凈者。本是凈且遇緣染污。故須翻穢令凈。五分有諸木器肥膩不凈。以瓦石揩洗。恐破壞者用沸湯洗之。僧祇凈人行食。凈器墮比丘缽中。尋即卻者名凈。停須臾者名不凈。若是銅器凈洗用木器。若膩入中者削刨之。不可用者當棄。十誦比丘有膩器二三度用澡豆洗。故不凈當以木刮卻。然後澡豆二三遍洗。是凈。余有不盡者。準以米麵油醬等於尼寺俗家沙彌凈人處一石一石更互博之。雖得本物。以入手兩相舍善見故。多比丘共一沙彌行。各自擔食。至時自分已。沙彌語比丘言。今持我食與大德易。易得已復展轉乃至下座。若不解者教之亦得。準此展轉翻穢者成證。若盆甕等器有食膩者。釜上蒸之。內外熱徹膩出即凈。一切銅器磨之。鐵器以火燒內趣令膩盡。木倉柜等削刨泥拭。土倉窖等隨有更拭。石器者或以水洗或以鐫冶。得無殘膩便止。四分得捉眾僧戶鉤𨷲若杖若環若匕若角杓銅杓若
【現代漢語翻譯】 現代漢語譯本： 同。一者緣凈（指通過因緣使其清凈）。二者體凈（指本體是清凈的）。三者緣不凈（指通過因緣使其不清凈）。四者體不凈（指本體是不清凈的）。 言緣凈者，謂釜器傾溢佐助料理。佛開為緣。此不須翻（這裡指不需要特別處理）。言體凈者，不容膩器。佛令自得安水燃火。乃至諸僧器未經盛食。體是凈物。無穢可翻（這裡指不需要特別處理）。 言體不凈者，此是治生興利用造佛供僧制不許禮受。雖不經宿捉。翻亦不合食。由心惡鄙。上三句者並是正經。文遍如鈔。並不須翻（這裡指不需要特別處理）。 緣不凈者，本是凈且遇緣染污。故須翻穢令凈。五分有諸木器肥膩不凈。以瓦石揩洗。恐破壞者用沸湯洗之。僧祇凈人行食。凈器墮比丘缽中。尋即卻者名凈。停須臾者名不凈。若是銅器凈洗用木器。若膩入中者削刨之。不可用者當棄。十誦比丘有膩器二三度用澡豆洗。故不凈當以木刮卻。然後澡豆二三遍洗。是凈。余有不盡者。準以米麵油醬等於尼寺俗家沙彌凈人處一石一石更互博之。雖得本物。以入手兩相舍善見故。 多比丘共一沙彌行。各自擔食。至時自分已。沙彌語比丘言，『今持我食與大德易』。易得已復展轉乃至下座。若不解者教之亦得。準此展轉翻穢者成證。若盆甕等器有食膩者。釜上蒸之。內外熱徹膩出即凈。一切銅器磨之。鐵器以火燒內趣令膩盡。**柜等削刨泥拭。土倉窖等隨有更拭。石器者或以水洗或以鐫冶。得無殘膩便止。四分得捉眾僧戶鉤𨷲若杖若環若匕若角杓銅杓若
【English Translation】 English version: Likewise. First is '緣淨' (yuan jing) (purity through conditions). Second is '體淨' (ti jing) (purity of substance). Third is '緣不淨' (yuan bu jing) (impurity through conditions). Fourth is '體不淨' (ti bu jing) (impurity of substance). '緣淨' (yuan jing) refers to instances where pots or containers overflow, assisting in cooking. The Buddha allows for this as a condition. This does not need to be '翻' (fan) (specially treated). '體淨' (ti jing) refers to not allowing greasy containers. The Buddha instructs to independently obtain water, light a fire, and even the utensils of the monks that have not been used for holding food are inherently pure and have no impurity to be '翻' (fan) (specially treated). '體不淨' (ti bu jing) refers to making a living, creating benefits, and making offerings to the Buddha and the Sangha, which are prohibited from being received as offerings. Even if they are not held overnight, it is not appropriate to '翻' (fan) (specially treat) and eat them, due to the evil and base mind. The above three sentences are all from the sutras and are widely found in commentaries, so they do not need to be '翻' (fan) (specially treated). '緣不淨' (yuan bu jing) refers to something that is originally pure but becomes contaminated due to conditions. Therefore, it is necessary to '翻穢' (fan hui) (reverse the impurity) to make it pure. The '五分律' (Wu Fen Lu) (Five-Part Vinaya) mentions that wooden utensils may be greasy and impure. They should be scrubbed with tiles or stones, and if there is a risk of damage, they should be washed with boiling water. In the '僧祇律' (Sengqi Lu) (Sangha Vinaya), when a clean person is serving food and a clean utensil falls into a '比丘' (bi qiu) (bhikshu's) bowl, it is considered clean if it is immediately removed, but impure if it remains for a moment. If it is a copper utensil, wash it cleanly with a wooden utensil. If grease gets inside, scrape it out. If it is unusable, it should be discarded. The '十誦律' (Shi Song Lu) (Ten Recitation Vinaya) mentions that if a '比丘' (bi qiu) (bhikshu) has a greasy utensil, it should be washed two or three times with soap beans. If it is still impure, it should be scraped with wood and then washed two or three times with soap beans. This is considered clean. If there is still some remaining, then, according to the standard, rice, flour, oil, soy sauce, etc., should be exchanged, one '石' (shi) (unit of dry measure) at a time, with nuns' temples, lay families, '沙彌' (sha mi) (shramaneras), and clean people. Although the original item is obtained, it is considered good because it is relinquished by both hands. Many '比丘' (bi qiu) (bhikshus) travel with one '沙彌' (sha mi) (shramanera), each carrying their own food. When it is time to eat, they divide it among themselves. The '沙彌' (sha mi) (shramanera) says to the '比丘' (bi qiu) (bhikshu), 'Now I will exchange my food with you, Venerable One.' After the exchange, it is further passed down to the lower seats. If they do not understand, they can be taught. According to this, the '翻穢' (fan hui) (reversal of impurity) through exchange becomes valid. If pots, urns, or other containers have food grease, they should be steamed over a pot. When the inside and outside are thoroughly heated and the grease comes out, it is clean. All copper utensils should be polished. Iron utensils should be burned with fire inside to remove the grease. **Cabinets, etc., should be scraped, planed, and wiped with mud. Earth storehouses and cellars should be wiped as needed. Stone utensils should be washed with water or chiseled and polished. Stop when there is no remaining grease. The '四分律' (Si Fen Lu) (Four-Part Vinaya) allows one to hold the door hook of the Sangha, a staff, a ring, a spoon, a horn ladle, or a copper ladle.
浴床則無觸凈(謂非常服用者)。問觸凈何過佛苦制之。答佛欲增尚弟子令行勝行。內有勝法外行亦勝。如世貴人安坐受食不自執勞。以形勝故。二為現大人相三世三聖並不自作。今若宿觸失聖人法故。三諸佛立教通大小乘俱無宿煮。如棱伽十誦所述。四長貪壞信。五廢修出業。六死入糞坑。護凈經云。由有宿捉等。眾僧食不凈食。后墮臭屎池中。五百萬世受苦惱竟。復各五百萬世墮豬狗及蜣螂中。常食不凈。后出為人。生貧窮家衣食不供。佛告比丘。眾僧住止之處作不凈食不足往食。如法持缽乞白衣食。是名凈命。因說。知事比丘觸僧凈器及食食眾僧故。墮餓鬼中五百餘年不見漿水。正欲趣廁。護廁鬼神打不得近。如是廣說因緣。智論若沙門福田食以不凈手觸。或先啖。或以不凈物著中。入沸屎地獄中。廣如第十七八九卷中。大集日藏分濟龍品中廣明僧食難近難用。僧護等經明非法受用僧物。文廣不具錄。通而言之。若無慚愧輕慢佛語。自物尚犯。何況僧物。深須自勉可得出期。五百問中明持戒知事指挃僧器羅漢代懺苦緣。如是廣知。二護凈法前護惡觸。十誦比丘食竟以己不凈缽及食與沙彌白衣。沙彌白衣洗缽竟還著僧器中。是名凈。一心過與則無惡觸(準此器下殘食令凈人益授有觸失)。五分若無凈人行食。比丘
受已行之。無凈人御乘行船。比丘亦得。僧祇若凈人持不凈手(謂先捉比丘惡觸食者)。行麨飯與僧者。上座一人得不凈。餘人名凈。若凈人持凈麨寫不凈麨上。得抄取上。若不凈麨寫凈麨上。一切不凈。若著凈麨在不凈器中。得扟取中央。若抖擻筐器一切不凈。十誦若凈食中著不凈食。應卻者除之。餘者食之。餅果等亦爾(準此諸扟者由食相可別者必凈穢相濫即應都換之)。僧祇若曬穀時比丘在上。行者當腳處使凈人扟去。若難事急雖蹈無罪。必天雨無凈人。得自遙擲凈席物覆。捉凈磚石鎮之。忘覆食器亦爾。若廚屋中有諸蘇油瓶甘蔗竹葦束。比丘取七日油蜜瓶。誤捉凈油瓶來。餘人見不得即語。待至問己是何等油。答言七日油。當語置地。不得名字。還得七日受(以誤觸不成故)。若令取凈油。俗人不解誤持七日油來。亦如上法(準口法有失)。自余錯捉亦爾。若言審悉看灰瓶已持來。此比丘內手瓶中錯把凈麨看。故名凈。若還放瓶中即為不凈(余並例之)。器中明觸者。一切葉卷是器。舒者非器。盤緣沒䵃麥為器。長床坐床繩床致織為器。船在水中車驚牛時非器。無者為器。若食時敷床長版坐床褥等。或在甘蔗蘿蔔米穀豆囊等上令比丘坐。不應動身。亦不得問。若動問者一切不凈(由有緣開坐。若動問成觸)。
【現代漢語翻譯】 現代漢語譯本：
已接受供養的食物，如果沒有清凈的人來掌舵或劃船，比丘也可以乘坐（這樣的船）。如果僧團中有清凈的人用不凈的手（指先前觸控過比丘不應觸碰的食物）拿著炒麵飯供養僧眾，那麼只有上座（長老）一人得到的是不凈的食物，其餘的人得到的食物是清凈的。如果清凈的人將清凈的炒麵倒入不凈的炒麵上，可以挑取上面的清凈炒麵。如果將不凈的炒麵倒入清凈的炒麵上，那麼所有的炒麵都變得不凈。如果將清凈的食物放在不凈的容器中，可以從中間挑取（清凈的部分）。如果抖動筐或容器，那麼所有的食物都會變得不凈。《十誦律》中說，如果在清凈的食物中混入了不凈的食物，應該將不凈的食物去除，剩下的食物可以食用。餅和水果等也是如此。（根據這些挑取的原則，如果食物的清凈與否可以區分，那麼就挑出清凈的部分；如果清凈與不凈已經混雜在一起，就應該全部更換。）《僧祇律》中說，如果曬穀子的時候比丘在上面，行走的人應該在腳踩的地方讓清凈的人將（不凈的）東西挑走。如果遇到緊急情況，即使踩到（不凈的東西）也沒有罪過。如果一定會下雨，而且沒有清凈的人，可以自己遠遠地拋擲清凈的蓆子或物品覆蓋（穀子），用清凈的磚頭或石頭鎮住。忘記覆蓋食器也是如此。如果在廚房裡有各種酥油瓶、甘蔗、竹葦束，比丘拿取七日油或蜂蜜瓶時，錯誤地拿了清凈的油瓶，其他人看見了不能立刻說話，要等到詢問自己拿的是什麼油。如果回答說是七日油，就應該說放在地上，不要說出名字，還可以接受七日油（因為是誤觸，所以不算犯戒）。如果讓（清凈的）人去拿清凈的油，俗人不明白，錯誤地拿來了七日油，也按照上面的方法處理。（根據口頭傳授的法則，可能會有遺漏。）其餘的錯誤拿取也是如此。如果說仔細看過灰瓶后再拿來，這位比丘將手伸進瓶中，錯誤地拿了清凈的炒麵，這仍然算是清凈的。如果放回瓶中，就變得不凈了。（其餘的情況可以以此類推。）容器中明確接觸的情況：所有的葉子捲起來就是容器，舒展開就不是容器。盤子的邊緣沒入麥子中就是容器，長床、坐床、繩床的編織部分是容器。船在水中，車驚嚇牛的時候不是容器，沒有（容器）的時候就是容器。如果吃飯的時候鋪床、長板、坐床、褥子等，或者在甘蔗、蘿蔔、米穀、豆囊等上面讓比丘坐，不應該動身，也不可以詢問。如果動身或詢問，那麼一切都會變得不凈（因為有因緣而開許坐下，如果動身或詢問就變成了觸犯）。 English version:
Having received offerings, if there is no pure person to steer or row the boat, a Bhikkhu may still travel on it. According to the Sanghika, if a pure person holds impure hands (meaning they have previously touched food that a Bhikkhu should not touch) and offers roasted rice flour to the Sangha, only the senior monk (Thera) receives impure food, while the rest receive pure food. If a pure person pours pure roasted rice flour onto impure roasted rice flour, one may pick off the pure flour on top. If impure flour is poured onto pure flour, all of it becomes impure. If pure food is placed in an impure container, one may scoop out the central portion. If the basket or container is shaken, everything becomes impure. According to the Ten Recitations Vinaya, if impure food is mixed into pure food, the impure food should be removed, and the remaining food may be eaten. The same applies to cakes and fruits. (According to these principles of picking out, if the purity of the food can be distinguished, then pick out the pure part; if the pure and impure have already mixed together, then everything should be replaced.) According to the Sanghika, if a Bhikkhu is above while grains are being dried, the person walking should have a pure person pick away (the impure things) from where their feet step. If there is an urgent matter, there is no fault even if one steps on (impure things). If it is certain to rain and there is no pure person, one may throw a pure mat or object from afar to cover (the grains), and weigh it down with pure bricks or stones. The same applies to forgetting to cover the eating utensils. If there are various ghee (clarified butter) bottles, sugarcane, or bundles of bamboo reeds in the kitchen, and a Bhikkhu mistakenly takes a seven-day oil or honey bottle, mistaking it for a pure oil bottle, others should not speak immediately but wait until they ask what kind of oil it is. If the answer is seven-day oil, they should say to put it on the ground, without mentioning the name, and the seven-day oil can still be accepted (because it was a mistake, so it is not a violation). If one asks a (pure) person to fetch pure oil, and the layperson misunderstands and brings seven-day oil, it should be handled in the same way as above. (According to oral transmission, there may be omissions.) The same applies to other mistaken takings. If one says they have carefully looked at the ash bottle before bringing it, and the Bhikkhu puts their hand into the bottle and mistakenly takes pure roasted rice flour, it is still considered pure. If it is returned to the bottle, it becomes impure. (The rest can be inferred accordingly.) Regarding clear contact within a container: all leaves that are rolled up are containers, while those that are unfolded are not. The edge of a plate submerged in wheat is a container, and the woven part of a long bed, sitting bed, or rope bed is a container. A boat in water or a cart startling an ox is not a container; when there is nothing (container), it is a container. If a bed, long board, sitting bed, cushion, etc., are spread out during mealtime, or if a Bhikkhu sits on sugarcane, radishes, rice grains, or bean sacks, they should not move their body, nor should they ask questions. If they move or ask questions, everything becomes impure (because sitting is permitted due to circumstances, but moving or asking questions constitutes a violation).
【English Translation】 Having received offerings, if there is no pure person to steer or row the boat, a Bhikkhu may still travel on it. According to the Sanghika, if a pure person holds impure hands (meaning they have previously touched food that a Bhikkhu should not touch) and offers roasted rice flour to the Sangha, only the senior monk (Thera) receives impure food, while the rest receive pure food. If a pure person pours pure roasted rice flour onto impure roasted rice flour, one may pick off the pure flour on top. If impure flour is poured onto pure flour, all of it becomes impure. If pure food is placed in an impure container, one may scoop out the central portion. If the basket or container is shaken, everything becomes impure. According to the Ten Recitations Vinaya, if impure food is mixed into pure food, the impure food should be removed, and the remaining food may be eaten. The same applies to cakes and fruits. (According to these principles of picking out, if the purity of the food can be distinguished, then pick out the pure part; if the pure and impure have already mixed together, then everything should be replaced.) According to the Sanghika, if a Bhikkhu is above while grains are being dried, the person walking should have a pure person pick away (the impure things) from where their feet step. If there is an urgent matter, there is no fault even if one steps on (impure things). If it is certain to rain and there is no pure person, one may throw a pure mat or object from afar to cover (the grains), and weigh it down with pure bricks or stones. The same applies to forgetting to cover the eating utensils. If there are various ghee (clarified butter) bottles, sugarcane, or bundles of bamboo reeds in the kitchen, and a Bhikkhu mistakenly takes a seven-day oil or honey bottle, mistaking it for a pure oil bottle, others should not speak immediately but wait until they ask what kind of oil it is. If the answer is seven-day oil, they should say to put it on the ground, without mentioning the name, and the seven-day oil can still be accepted (because it was a mistake, so it is not a violation). If one asks a (pure) person to fetch pure oil, and the layperson misunderstands and brings seven-day oil, it should be handled in the same way as above. (According to oral transmission, there may be omissions.) The same applies to other mistaken takings. If one says they have carefully looked at the ash bottle before bringing it, and the Bhikkhu puts their hand into the bottle and mistakenly takes pure roasted rice flour, it is still considered pure. If it is returned to the bottle, it becomes impure. (The rest can be inferred accordingly.) Regarding clear contact within a container: all leaves that are rolled up are containers, while those that are unfolded are not. The edge of a plate submerged in wheat is a container, and the woven part of a long bed, sitting bed, or rope bed is a container. A boat in water or a cart startling an ox is not a container; when there is nothing (container), it is a container. If a bed, long board, sitting bed, cushion, etc., are spread out during mealtime, or if a Bhikkhu sits on sugarcane, radishes, rice grains, or bean sacks, they should not move their body, nor should they ask questions. If they move or ask questions, everything becomes impure (because sitting is permitted due to circumstances, but moving or asking questions constitutes a violation).
若棧閣上衣架上有凈食及衣缽。若取物動凈器食。一切不凈。若閣堅不動者得。若在船上載十七種谷。上覆以蘧蒢席。比丘得在上坐。不得名字。若為風吹回波漂在岸者。一切不凈。必繩篙不離水名凈。大車上載諸谷上覆者。比丘得坐上。不得名字。如船中進不。若小車有凈物。若取衣缽時動車者。一切不凈。當令凈人取(不得以牛在故為淫)。應令凈人先上比丘後上若下時比丘先下。若在載物車中。匆即車翻離牛者。一切不凈。若牛繩尾未離車者名凈。十誦比丘與沙彌檐食在道中。食時與沙彌。沙彌還與比丘者。若先不共要得食。反此不得。使沙彌檐食度水。恐沒溺者乃至得負檐之。雖捉不犯。至岸莫捉。若不凈器受麨。不應一切棄之。著盂者棄。餘者同僧祇得食。若以繩綴缽受熱粥時。內有脂出應直棄脂處。餘者得食。飯粥羹器傾側。聽佐凈人。正之已不得復觸。若佐搘凈釜亦爾。凈人寫穌油瓶傾側亦爾。人驢牛車等負食傾側亦爾。天風雨時凈器物空在露地者。當凈洗手舉著覆處(此是體凈)。四分若穌油瓶不覆。無凈人者自手捉蓋懸置其上(謂緣凈也)。若居士持食寄比丘賞舉。后索還與比丘者。得洗手受之。若缽盂孔臼食入中。隨可洗者洗之。余不出無犯。若入僧中食。無缽者聽比座若僧中有缽者借與(亦是
【現代漢語翻譯】 現代漢語譯本：如果僧房的架子上有乾淨的食物和衣缽，如果取東西時觸動了乾淨的器皿或食物，一切都不清凈。如果架子堅固不動，則可以。如果在船上裝載了十七種穀物，上面覆蓋著粗席，比丘可以坐在上面，但不得說出穀物的名字。如果因為風吹或迴流漂到岸邊，一切都不清凈。必須繩索和篙不離開水面才算清凈。大車上裝載著各種穀物並覆蓋著東西，比丘可以坐在上面，但不得說出穀物的名字，如同在船中一樣。如果小車上有乾淨的物品，如果取衣缽時觸動了車子，一切都不清凈。應當讓凈人來取（不得因為牛在而有淫慾）。應該讓凈人先上車，比丘後上；下車時比丘先下。如果在裝載物品的車中，突然車翻了，牛離開了車子，一切都不清凈。如果牛的繩子或尾巴沒有離開車子，則算清凈。《十誦律》中說，比丘與沙彌一起拿著食物在路上走，吃飯時給沙彌，沙彌又還給比丘，如果事先沒有約定一起吃，則可以吃；反之則不可以。讓沙彌拿著食物過河，擔心他會淹沒，甚至可以揹著他過河。即使拿著也不犯戒，到了岸邊就不要再拿了。如果用不乾淨的器皿盛放炒麵，不應該全部丟棄，放在盂中的丟棄，其餘的可以像僧祇律一樣食用。如果用繩子繫著缽來盛熱粥，裡面有油脂滲出，應該直接丟棄油脂，其餘的可以食用。飯、粥、羹的器皿傾斜了，可以允許凈人扶正，扶正後就不得再觸碰。如果扶正乾淨的鍋也是如此。凈人傾倒酥油瓶也是如此。人、驢、牛車等馱運食物傾斜也是如此。颳風下雨時，乾淨的器物空著放在露天，應當洗凈雙手，拿起來放在遮蓋的地方（這是身體的清凈）。《四分律》中說，如果酥油瓶沒有遮蓋，沒有凈人，可以用自己的手拿著蓋子懸放在上面（這是因緣的清凈）。如果居士拿著食物寄放在比丘處，後來又索要回去給比丘，可以洗手後接受。如果缽盂有孔洞，食物進入其中，可以洗的就洗，洗不出來的沒有罪過。如果進入僧團中吃飯，沒有缽的人可以允許和別人同座，如果僧團中有缽，可以借給他（也是 English version: If there are clean food and robes on the shelf in the Sangha's room, if touching the clean utensils or food while taking something, everything becomes impure. If the shelf is sturdy and doesn't move, it is acceptable. If seventeen kinds of grains are loaded on a boat and covered with a coarse mat, a Bhikshu (monk) can sit on it, but should not name the grains. If it is blown by the wind or drifts back to the shore due to backflow, everything becomes impure. It is considered pure only if the rope and pole do not leave the water. If various grains are loaded on a large cart and covered, a Bhikshu can sit on it, but should not name the grains, just like in a boat. If there are clean items on a small cart, if the cart is moved when taking robes and alms bowl, everything becomes impure. A clean person should be asked to take it (no lustful thoughts because of the ox). The clean person should get on the cart first, and the Bhikshu should get on after; when getting off, the Bhikshu should get off first. If the cart carrying items suddenly overturns and the ox leaves the cart, everything becomes impure. If the ox's rope or tail has not left the cart, it is considered pure. In the 'Ten Recitations Vinaya', if a Bhikshu and a Shramanera (novice monk) are carrying food together on the road, and the Bhikshu gives food to the Shramanera during mealtime, and the Shramanera returns it to the Bhikshu, it is acceptable to eat if they did not agree to eat together beforehand; otherwise, it is not allowed. If the Shramanera is carrying food across the water and there is a fear of drowning, one can even carry him on their back. Even if holding him, there is no offense. Do not hold him once on the shore. If uncleaned flour is received in an unclean vessel, one should not discard all of it. Discard what is in the bowl, and the rest can be eaten like in the Sanghika (community) rules. If a bowl is tied with a rope to receive hot congee, and grease comes out, one should discard the grease directly, and the rest can be eaten. If the containers for rice, congee, or soup are tilted, it is permissible for a clean person to straighten them. Once straightened, one should not touch them again. It is the same if a clean pot is propped up. It is also the same if a clean person spills ghee (clarified butter) from a bottle. It is also the same if food being carried by people, donkeys, ox carts, etc., is tilted. When there is wind and rain, if clean utensils are left empty in the open, one should wash their hands and lift them to a covered place (this is physical purity). In the 'Four-Part Vinaya', if a ghee bottle is not covered and there is no clean person, one can hold the lid with one's own hand and suspend it above (this is purity of condition). If a householder holds food and entrusts it to a Bhikshu as a reward, and later asks for it back and gives it to the Bhikshu, one can wash their hands and receive it. If there are holes in the alms bowl and food enters them, wash what can be washed. There is no offense for what cannot be washed out. If eating in the Sangha (community) and someone does not have a bowl, it is permissible to share a seat with someone. If there are bowls in the Sangha, one can lend it to them (also
【English Translation】 If there are clean food and robes on the shelf in the Sangha's room, if touching the clean utensils or food while taking something, everything becomes impure. If the shelf is sturdy and doesn't move, it is acceptable. If seventeen kinds of grains are loaded on a boat and covered with a coarse mat, a Bhikshu (monk) can sit on it, but should not name the grains. If it is blown by the wind or drifts back to the shore due to backflow, everything becomes impure. It is considered pure only if the rope and pole do not leave the water. If various grains are loaded on a large cart and covered, a Bhikshu can sit on it, but should not name the grains, just like in a boat. If there are clean items on a small cart, if the cart is moved when taking robes and alms bowl, everything becomes impure. A clean person should be asked to take it (no lustful thoughts because of the ox). The clean person should get on the cart first, and the Bhikshu should get on after; when getting off, the Bhikshu should get off first. If the cart carrying items suddenly overturns and the ox leaves the cart, everything becomes impure. If the ox's rope or tail has not left the cart, it is considered pure. In the 'Ten Recitations Vinaya', if a Bhikshu and a Shramanera (novice monk) are carrying food together on the road, and the Bhikshu gives food to the Shramanera during mealtime, and the Shramanera returns it to the Bhikshu, it is acceptable to eat if they did not agree to eat together beforehand; otherwise, it is not allowed. If the Shramanera is carrying food across the water and there is a fear of drowning, one can even carry him on their back. Even if holding him, there is no offense. Do not hold him once on the shore. If uncleaned flour is received in an unclean vessel, one should not discard all of it. Discard what is in the bowl, and the rest can be eaten like in the Sanghika (community) rules. If a bowl is tied with a rope to receive hot congee, and grease comes out, one should discard the grease directly, and the rest can be eaten. If the containers for rice, congee, or soup are tilted, it is permissible for a clean person to straighten them. Once straightened, one should not touch them again. It is the same if a clean pot is propped up. It is also the same if a clean person spills ghee (clarified butter) from a bottle. It is also the same if food being carried by people, donkeys, ox carts, etc., is tilted. When there is wind and rain, if clean utensils are left empty in the open, one should wash their hands and lift them to a covered place (this is physical purity). In the 'Four-Part Vinaya', if a ghee bottle is not covered and there is no clean person, one can hold the lid with one's own hand and suspend it above (this is purity of condition). If a householder holds food and entrusts it to a Bhikshu as a reward, and later asks for it back and gives it to the Bhikshu, one can wash their hands and receive it. If there are holes in the alms bowl and food enters them, wash what can be washed. There is no offense for what cannot be washed out. If eating in the Sangha (community) and someone does not have a bowl, it is permissible to share a seat with someone. If there are bowls in the Sangha, one can lend it to them (also
體凈)。善見比丘以氣噓凈器者名觸。五分穌油瓶卒翻應自正。勿得離地。若惡人以僧不凈米一把投凈米中。可分者除之。不可分者趣去一把。四分自散種子。若生為菜聽食。移菜植之以重生故亦得(余果菜例同之)。若沙彌小捉凈食過水。聽比丘扶。若上坂亦得扶。若舉懸凈食。須安床幾橙等令得上下。十誦負凈人上取。大比丘自手觸食吉羅。有病服有過藥者屏處。勿令人見。鼻柰耶得糴米以持賓(謂令凈人受取)。二明自煮者。僧祇若練若處凈人病。無凈人者得凈谷已比丘自舂作粥與凈人。凈人若食不盡不得自食(準十誦。先無共心一心與者亦得)。僧祇若凈人難得。比丘欲自作食者。當自洗不受膩器著水自然火令沸(此是體凈。僧器有膩不合自然火也。誡之)。使凈人著米內湯中已更不得觸。使凈人煮沸已。得以木橫置地。比丘在上令凈人置食器木上。口言受受。然後自煮令熟與病人。莫令不受物落中。乃至煮菜令萎。同上作法。薑湯亦不得自煮。以變生故。若乞得冷食自溫煮不犯。作食時凈人小者得捉其手教淘教寫抒飯等。三明內宿者。五分使凈人于不凈地洗菜未竟。明相出者則無犯。四分中有比丘持食來覓凈地。未得明相出不犯。四明內煮者。若在界內元為他煮不專私己。與他有餘洗手受食。三明通塞分二
【現代漢語翻譯】 現代漢語譯本 （體凈）。善見比丘用氣息吹拂乾淨的器皿，這叫做『觸』。裝有五分酥油的瓶子突然傾倒，應當自己扶正，不要讓它離開地面。如果惡人將一把不乾淨的米投入到乾淨的米中，可以分開的就分開去除掉，不可以分開的就取走一把（不乾淨的米）。四分律中說，自己散播的種子，如果長成了蔬菜，允許食用。移植蔬菜，因為是重新生長，也是允許的（其餘的瓜果蔬菜可以參照這個例子）。如果沙彌稍微拿著乾淨的食物過水，允許比丘扶助他。如果上坡，也可以扶助。如果舉起懸掛的乾淨食物，需要安置床、幾、橙子等，使食物可以上下傳遞。《十誦律》中說，可以讓人揹著凈人上去拿食物，大比丘自己用手觸碰食物是吉羅罪。有病需要服用過量藥物的人，要到僻靜的地方，不要讓人看見。鼻奈耶律中允許購買米來招待客人（指讓凈人接受）。 二、說明自己煮飯的情況。《僧祇律》中說，如果在遠離人煙的地方，凈人生病，沒有凈人的情況下，可以先得到乾淨的穀物，然後比丘自己舂米做粥給凈人。凈人如果吃不完，比丘自己不能吃（按照《十誦律》，如果一開始沒有共同的心，一心一意給凈人的，也可以）。《僧祇律》中說，如果凈人很難找到，比丘想要自己做飯，應當自己洗手，不要用沾有油膩的器皿，用水和自然火使水沸騰（這是指身體乾淨。僧眾的器皿沾有油膩，不適合用自然火。這是告誡）。讓凈人把米放入沸騰的湯中后，就不能再碰了。讓凈人煮沸後，可以用木頭橫放在地上，比丘在上面，讓凈人把食物放在木頭上，口中說『接受、接受』，然後自己煮熟給病人。不要讓沒有接受的東西掉在地上。甚至煮菜煮到枯萎，也按照上面的方法做。薑湯也不可以自己煮，因為會發生變化。如果乞討得到冷食，自己加熱煮熟，不算犯戒。做飯的時候，凈人年紀小，可以拉著他的手教他淘米、倒水、舀飯等。 三、說明在寺內過夜的情況。《五分律》中說，讓凈人在不乾淨的地方洗菜，還沒有洗完，天亮了，就沒有犯戒。《四分律》中說，有比丘拿著食物來尋找乾淨的地方，還沒有找到，天亮了，不算犯戒。 四、說明在寺內煮飯的情況。如果在寺院的界限內，原本是為他人煮飯，不是專門為自己，給他人後有多餘的，洗手后可以接受食物。 三、說明通融和禁止的情況，分為兩種。
【English Translation】 English version (Body Cleanliness). If a Bhiksu (monk) of Good Sight blows air on a clean vessel, it is called 'touching'. If a bottle of five-part clarified butter suddenly overturns, one should correct it oneself and not let it leave the ground. If an evil person throws a handful of unclean rice into clean rice, if it can be separated, remove it; if it cannot be separated, take away a handful (of the unclean rice). The Sarvastivada Vinaya says that if seeds scattered by oneself grow into vegetables, it is permissible to eat them. Transplanting vegetables is also permissible because they are regrown (the same applies to other fruits and vegetables). If a novice slightly holds clean food over water, it is permissible for a Bhiksu to assist him. If going uphill, assistance is also permissible. If lifting suspended clean food, it is necessary to place beds, tables, oranges, etc., so that the food can be moved up and down. The Dasabhumi Sutra says that one can have a clean person carry it up to retrieve it. A senior Bhiksu touching food with his own hands commits a Gilana (offense). A sick person who needs to take excessive medicine should do so in a secluded place, so that others do not see him. The Vinaya allows buying rice to entertain guests (meaning having a clean person receive it). 2. Explaining the situation of cooking oneself. The Mahasanghika Vinaya says that if a clean person is sick in a remote place and there is no clean person available, one can first obtain clean grains, then the Bhiksu himself can pound the rice to make porridge for the clean person. If the clean person cannot finish eating it, the Bhiksu himself cannot eat it (according to the Dasabhumi Sutra, if there is no shared intention from the beginning and it is given wholeheartedly to the clean person, it is also permissible). The Mahasanghika Vinaya says that if a clean person is difficult to find and a Bhiksu wants to cook for himself, he should wash his hands himself, not use greasy utensils, and use water and natural fire to make the water boil (this refers to bodily cleanliness. The Sangha's utensils are greasy and not suitable for natural fire. This is a warning). After having the clean person put the rice into the boiling soup, he cannot touch it again. After having the clean person boil it, a piece of wood can be placed horizontally on the ground, the Bhiksu is above, and the clean person puts the food on the wood, saying 'Receive, receive,' and then cook it himself to give to the sick person. Do not let anything that has not been received fall to the ground. Even cooking vegetables until they wither should be done in the same way as above. Ginger soup should also not be cooked by oneself, because it will change. If one begs for cold food and heats it up, it is not an offense. When cooking, if the clean person is young, one can hold his hand and teach him how to wash rice, pour water, scoop rice, etc. 3. Explaining the situation of staying overnight in the temple. The Mahavastu says that if a clean person is washing vegetables in an unclean place and has not finished washing them when dawn breaks, there is no offense. The Sarvastivada Vinaya says that if a Bhiksu is carrying food and looking for a clean place and has not found it when dawn breaks, there is no offense. 4. Explaining the situation of cooking in the temple. If one is within the boundaries of the temple and originally cooking for others, not specifically for oneself, and there is leftover after giving it to others, one can wash one's hands and receive the food. 3. Explaining the situations of flexibility and prohibition, divided into two types.
。初四藥者。若是時藥定有。宿煮以資用強常須服故飲之。三藥不加法者一同時藥。若為病緣而加聖法。則有通局。非時藥者過中明相未出來服用皆得。若明相出失其口法。殘宿惡觸非時生焉。七日藥者作法加已內凈廚中開。無殘宿惡捉八日旦起具罪如后。盡形壽者必是熟死無生種相。律開內宿內煮自煮。僧祇自煮薑湯結犯者。謂有生分(準此。準開三罪七日不合同宿)。十誦石蜜漿舉宿病人開飲(應是難緣)。四分殘宿穌油開灌鼻等余不凈藥不合加法。十誦正文二明四過。先明過相。謂內宿內煮自煮惡觸。初中十誦有三種人。共食宿比丘及僧學悔沙彌等名內宿也。尼中四人三人如上。加式叉尼。四分中式叉得與大尼過食。不得同宿(或是無沙彌尼故開)。內宿者。結凈地已僧坊內共食宿是也(都不言凈地有比丘)。內熟者。結凈地已僧坊內煮者是。自熟者。大比丘自作。如上三種人不應食。惡捉者。自取果與凈人已更受啖者是(審不決舍與他還受。同是惡捉)。薩婆多共餐宿有三種。受食已作己有想共宿。不共宿經夜吉羅食則犯提(是殘宿故。四分中亦同)。若自捉食名惡捉。作己有想經宿吉羅。若食不受不捉直作己有想經宿食得吉羅。若他人食共宿無過。二將此四過對一。約時就處望食以明。初將內宿就處者。不
通他物不周二凈。處分白二及界內俱通。就時要經明相。就人唯據比丘三人知有其犯。律中問凈地。未得明相現狗持食來。風吹果墮。律言。不知不犯。尼通四人。並如上。就食者。離地物一切通犯。未離地者未長足者不犯。已長足逢霜等並是宿限。對四藥論如上。二內煮者。對處凈地並塞。對時通晝夜。就人通七眾。約食通生熟。四藥而言。加法盡形聽界內宿煮。餘三不合。故僧祇阿難為佛溫飯在祇桓門邊。故知不得界內煮。三自煮者。對處通凈不凈地。就時通日夕。就人局大僧三人。尼中有四人。就食論生。佛開重煮故不犯。四藥中加法盡形亦開。十誦若生食火凈已得煮。云何凈。乃至火一觸(乃至采菜等例準也)。冷食重溫。五百問中若被凈藥比丘得自合。四惡觸。就處通凈不凈地。就時通日夕。就人者大僧有多種。一者一往不受徑捉觸。二膩勢相連(如衣缽巾𣾴不凈洗相染)。三任運失受(四藥不加法。中后俱失受。若加法三藥各隨限即失受)。四遇緣失受(凈人觸床器也)。五決意舍失(如受已不食意。后須不受而取得墮)。若就沙彌凈人但有膩觸(謂捉比丘缽已食膩在手。不洗而捉僧器)。大僧又有四種。不成惡觸。一為受而捉(如俗器中盛食與比丘。仰手受取。前食雖僧俗兩執。不成惡觸。缽中故食亦
【現代漢語翻譯】 現代漢語譯本 不周二凈：指食物不完整，以及不乾淨的兩種情況。處理方式是，白二羯磨（一種懺悔儀式）以及在結界內都允許食用。時間上，需要經過明相（黎明時分）。人員上，只有比丘三人知道其犯戒行為。律藏中詢問關於凈地的問題：如果未出現明相，狗叼來食物，或者風吹落果實，律藏說，不知情者不犯戒。比丘尼的情況是四人知情即可，其他與比丘相同。食物方面，離開地面的食物都算犯戒，未離開地面的，或者未完全長成的，不犯戒。已經完全長成，但遇到霜凍等情況，都屬於宿限（允許儲存的期限）。對於四種藥的處理方式如上所述。在二內（寺院內部）煮食的情況：地點上，需要是凈地並且封閉。時間上，允許白天和夜晚。人員上，允許七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）。食物上，允許生食和熟食。關於四種藥，如果經過加法羯磨，可以盡形壽（終身）在結界內煮食，其餘三種藥則不符合規定。因此，《僧祇律》記載阿難為佛陀在祇桓精舍門口溫飯。由此可知，不允許在結界內煮食。三自煮的情況：地點上，允許在凈地和不凈地。時間上，允許白天和夜晚。人員上，僅限於大僧（比丘僧團）三人，比丘尼中有四人。食物上，僅限於生食。佛陀開許可以重新煮熟，因此不犯戒。四種藥中，經過加法羯磨，也允許盡形壽。十誦律說，如果是生食，經過火凈就可以煮食。如何算凈？乃至用火稍微接觸一下（乃至採摘蔬菜等情況也類似）。冷食可以重新加熱。五百問中說，如果被凈藥的比丘可以自己混合四種惡觸。關於四惡觸：地點上，允許在凈地和不凈地。時間上，允許白天和夜晚。人員上，大僧有多種情況。第一種是一開始不受取，直接觸控。第二種是膩勢相連（例如衣服、缽巾等不乾淨，互相污染）。第三種是任運失受（四種藥如果沒有經過加法羯磨，中間和之後都會失去受持。如果經過加法羯磨，三種藥各自按照期限失去受持）。第四種是遇緣失受（例如凈人觸控床或器具）。第五種是決意舍失（例如受持后不打算食用，之後需要重新受持才能取得）。如果是沙彌或凈人，只有膩觸（指拿著比丘的缽后，手上有油膩，不洗手就觸控僧眾的器具）。大僧又有四種情況，不會構成惡觸。第一種是爲了受取而觸控（例如俗人將食物盛在俗器中給比丘，比丘仰手受取。之前的食物雖然僧俗兩方都執持，但不會構成惡觸，缽中的食物也是如此）。 缽中故食亦
【English Translation】 English version 'Not complete and not clean' refers to food that is either incomplete or unclean. The procedure is that both the 'White Second Karma' (a type of repentance ritual) and consumption within the boundary are permitted. In terms of time, it requires the appearance of 'Ming Xiang' (the dawn). In terms of personnel, only three Bhikkhus (monks) need to know about the transgression. In the Vinaya (monastic code), there is a question about clean ground: if 'Ming Xiang' has not appeared, and a dog brings food, or the wind blows fruit down, the Vinaya says that those who are unaware do not transgress. For Bhikkhunis (nuns), the situation is that four people need to know, and the rest is the same as for Bhikkhus. In terms of food, any food that has left the ground is considered a transgression; those that have not left the ground, or have not fully grown, do not transgress. Those that have fully grown but encounter frost, etc., are considered 'Su Xian' (allowed storage period). The handling of the four medicines is as described above. In the case of cooking within the 'Er Nei' (inside the monastery): in terms of location, it needs to be clean and enclosed. In terms of time, both day and night are allowed. In terms of personnel, all seven assemblies (Bhikkhus, Bhikkhunis, Siksamana, Sramanera, Sramanerika, Upasaka, Upasika) are allowed. In terms of food, both raw and cooked food are allowed. Regarding the four medicines, if they have undergone the 'Jia Fa Karma' (a specific ritual), they can be cooked within the boundary for the rest of one's life; the other three medicines do not meet the requirements. Therefore, the 'Sengqi Law' records that Ananda (Buddha's attendant) warmed rice for the Buddha at the gate of Jetavana Monastery. From this, it can be known that cooking within the boundary is not allowed. In the case of cooking oneself: in terms of location, both clean and unclean ground are allowed. In terms of time, both day and night are allowed. In terms of personnel, it is limited to three members of the 'Da Seng' (Bhikkhu Sangha), and four members among the Bhikkhunis. In terms of food, it is limited to raw food. The Buddha allowed it to be cooked again, so it is not a transgression. Among the four medicines, the 'Jia Fa Karma' also allows it for the rest of one's life. The 'Ten Recitations Vinaya' says that if it is raw food, it can be cooked after being purified by fire. How is it considered pure? Even if it is just a slight touch of fire (even picking vegetables, etc., is similar). Cold food can be reheated. The 'Five Hundred Questions' says that if a Bhikkhu who has been purified by medicine can mix the four evil touches himself. Regarding the four evil touches: in terms of location, both clean and unclean ground are allowed. In terms of time, both day and night are allowed. In terms of personnel, there are various situations for the 'Da Seng'. The first is not accepting it from the beginning, but touching it directly. The second is 'Ni Shi Xiang Lian' (greasy and connected, such as clothes, bowls, and cloths being unclean and contaminating each other). The third is 'Ren Yun Shi Shou' (losing acceptance naturally; if the four medicines have not undergone the 'Jia Fa Karma', the acceptance is lost in the middle and afterwards. If they have undergone the 'Jia Fa Karma', the three medicines lose acceptance according to their respective time limits). The fourth is 'Yu Yuan Shi Shou' (losing acceptance due to circumstances, such as a clean person touching a bed or utensil). The fifth is 'Jue Yi She Shi' (losing acceptance by intention, such as not intending to eat after accepting it, and needing to accept it again to obtain it). If it is a Sramanera (novice monk) or a clean person, there is only 'Ni Chu' (greasy touch, referring to holding a Bhikkhu's bowl and having greasy hands, and touching the Sangha's utensils without washing hands). There are also four situations for the 'Da Seng' that do not constitute an evil touch. The first is touching it for the sake of acceptance (such as a layperson putting food in a lay utensil and giving it to a Bhikkhu, and the Bhikkhu accepting it with an upturned hand. Although both the Sangha and the laity hold the previous food, it does not constitute an evil touch, and the same is true for the food in the bowl). 缽中故食亦
爾)。二遇緣失受(凈人觸失。如法莫觸。洗手更從受之。凈人不須洗手)。三持戒誤捉。四破戒故觸。併名凈食。更以三句分別。一觸而非惡。十誦云。持戒比丘誤觸僧食。四分忘不受果持行。若見凈人。應置地洗手更受。二惡而非觸。十誦破戒比丘故觸名凈。四分諸比丘相嫌故觸他凈食令得不凈。佛言。不觸者凈。觸者不凈吉羅。三亦觸亦惡。十誦持戒比丘懈怠故觸名不凈。五分樹上捉果試看生熟亦名惡觸。若就食言。通生及熟。四明互覆墮者。四分中安食具在樹上。並從根斷。若樹根在不凈地。枝葉覆凈地。果墮凈地。或為風吹雨打鳥獸墮者。但使無人觸知遇緣而墮。雖經明相不成內宿。謂長足果也。若不凈地果菜未長足來。運運重生。則無內宿。隨時而取得入凈廚。若果菜已離本處者。隨經明相。比丘若知即不得食(上來義約律文不了)。五分樹根在凈不凈地。比丘亦在凈不凈地。果墮其中。非比丘所為。經宿者得食。若見果墮非凈地。使凈人拾聚經宿。不知凈不凈處聽食。若知在不凈地不得食。僧祇樹在凈不凈地。果墮凈地。隨何時取之。若凈地不凈地果落不凈地。應及時內凈廚中。若不凈地生瓜瓠者。摘取及時內凈屋中。有運致穀米豆等。準前。並謂比丘不覺在不凈地者成凈。若知不凈(四分知不知巾大
【現代漢語翻譯】 現代漢語譯本： 二、遇緣失受（凈人觸失，如法莫觸，洗手更從受之。凈人不須洗手）。 三、持戒誤捉。 四、破戒故觸。併名凈食。更以三句分別： 一、觸而非惡。《十誦律》云：『持戒比丘誤觸僧食。』《四分律》忘不受果持行。若見凈人，應置地洗手更受。 二、惡而非觸。《十誦律》破戒比丘故觸名凈。《四分律》諸比丘相嫌故觸他凈食令得不凈。佛言：『不觸者凈，觸者不凈吉羅（一種罪名）。』 三、亦觸亦惡。《十誦律》持戒比丘懈怠故觸名不凈。《五分律》樹上捉果試看生熟亦名惡觸。若就食言，通生及熟。 四、明互覆墮者。《四分律》中安食具在樹上，並從根斷。若樹根在不凈地，枝葉覆凈地，果墮凈地，或為風吹雨打鳥獸墮者，但使無人觸知遇緣而墮，雖經明相（日出），不成內宿（隔夜食物）。謂長足果也。若不凈地果菜未長足來，運運重生，則無內宿。隨時而取得入凈廚。若果菜已離本處者，隨經明相，比丘若知即不得食（上來義約律文不了）。 五、《五分律》樹根在凈不凈地，比丘亦在凈不凈地，果墮其中，非比丘所為，經宿者得食。若見果墮非凈地，使凈人拾聚經宿，不知凈不凈處聽食。若知在不凈地不得食。《僧祇律》樹在凈不凈地，果墮凈地，隨何時取之。若凈地不凈地果落不凈地，應及時內凈廚中。若不凈地生瓜瓠者，摘取及時內凈屋中。有運致穀米豆等，準前。並謂比丘不覺在不凈地者成凈。若知不凈（《四分律》知不知巾大）。
【English Translation】 English version: 2. Accidental Loss of Contact (If a 'Jingren' (凈人, a lay attendant) accidentally touches something, it should not be touched according to the rules. Wash hands and receive it again. 'Jingren' do not need to wash hands). 3. A monk holding precepts mistakenly touches it. 4. Intentionally touching after breaking precepts. Both are called 'pure food'. Further distinguish with three sentences: 1. Touching but not evil. The 'Shi Song Lu' (十誦律, Ten Recitation Vinaya) says: 'A monk holding precepts mistakenly touches Sangha food.' The 'Si Fen Lu' (四分律, Dharmaguptaka Vinaya) forgets to receive the fruit and carries on. If a 'Jingren' is seen, it should be placed on the ground, hands washed, and received again. 2. Evil but not touching. The 'Shi Song Lu' says that a monk who has broken precepts intentionally touching it is considered pure. The 'Si Fen Lu' says that if monks dislike each other and intentionally touch the other's pure food to make it impure, the Buddha said: 'What is not touched is pure; what is touched is impure and incurs a 'jiluo' (吉羅, a type of offense).' 3. Both touching and evil. The 'Shi Song Lu' says that a monk holding precepts touching it negligently is considered impure. The 'Wu Fen Lu' (五分律, Mahīśāsaka Vinaya) says that picking a fruit from a tree to check if it is ripe is also called an evil touch. If speaking of food, it applies to both raw and ripe. 4. Explaining mutual covering and falling. In the 'Si Fen Lu', food utensils are placed on a tree, and the tree is cut off from its roots. If the tree roots are in an impure place, and the branches and leaves cover a pure place, and the fruit falls to a pure place, or is blown by wind, rain, or dropped by birds and animals, as long as no one knowingly touches it and it falls due to circumstances, even if it passes 'mingxiang' (明相, dawn), it does not become 'neisuxiu' (內宿, food kept overnight). This refers to fruits that have fully grown. If fruits and vegetables from an impure place have not fully grown, and are repeatedly transported and regrown, then there is no 'neisuxiu'. They can be taken into the pure kitchen at any time. If the fruits and vegetables have already left their original place, according to 'mingxiang', if a monk knows, he cannot eat them (the above meaning is not clear according to the Vinaya texts). 5. The 'Wu Fen Lu' says that if the tree roots are in both pure and impure places, and the monk is also in both pure and impure places, and the fruit falls into it, and it is not caused by the monk, then it can be eaten after overnight. If the fruit is seen falling into an impure place, and a 'Jingren' is made to pick it up and gather it overnight, and it is not known whether the place is pure or impure, it is allowed to be eaten. If it is known to be in an impure place, it cannot be eaten. The 'Seng Qi Lu' (僧祇律, Mahāsāṃghika Vinaya) says that if the tree is in both pure and impure places, and the fruit falls into a pure place, it can be taken at any time. If the fruit from a pure or impure place falls into an impure place, it should be brought into the pure kitchen in time. If gourds and melons grow in an impure place, they should be picked and brought into the pure house in time. The same applies to transporting grains, rice, beans, etc. It is considered pure if the monk is unaware that they are in an impure place. If it is known to be impure (the 'Si Fen Lu' knows or does not know the cloth is large).
同此律)。第五儉開八事。四分為穀米勇貴人民飢餓乞食難得。雖得少食為賊持去。佛憐慜故開界內共食。宿內煮自煮自取食。僧俗二食水陸兩果並不作餘食法。若定罪者應開八罪。內宿內煮自煮惡觸不受足食殘宿等三波逸提四突吉羅。義加壞生。如水陸果子不受而食。豈令凈耶。律云。若時世還賤故依開食。佛言。不得如法治之。十誦云。若饑儉時。食竟得持殘去。語施主知。大門第四凈生種法。就中有三。謂制意處人凈法。制意者。四分明了論疏。諸俗人外道。謂一切草木有命根。以佛不制此戒故。比丘傷于草木。為他經訶。令彼獲罪。又與白衣不別。不生恭敬心。故十誦名為疾滅正法。復曲制也。余如壞生戒中說。第二明處人。若使凈人作凈有四句。一人果俱在凈地成凈。大善。二人果俱在不凈地成凈。不合食(以內熟故。餘四眾食)。餘二句出十誦。故文云。果在不凈地。凈者在凈地。以火刀作凈成凈。而不得食。若果在凈地。凈者在不凈地。作凈得名凈。得食。三明凈法。僧祇每食時上座應問。果菜凈未。無蟲不。問答如法。維那亦爾。四分十種。初五者。謂火凈刀凈瘡凈鳥啄破凈不中種凈。此五種中刀瘡鳥凈去子食。不中種火凈都食。次五者。若皮剝若㓟皮若腐若破若瘀燥。此應是凈根種。又云。水洗連
【現代漢語翻譯】 現代漢語譯本 （與此戒律相同）。第五，因為饑荒而開許八件事。在《四分律》中記載，穀物米價昂貴，人民飢餓，乞食難以獲得食物。即使得到少量食物，也可能被盜賊搶走。佛陀憐憫眾生，因此開許在寺院界限內共同食用食物。允許僧人在寺院內住宿、在寺院內烹煮食物、自己取用食物。僧人和俗人都可以食用兩種食物：水生和陸生的水果，並且不將其視為剩餘食物。如果有人犯了罪，應該開許八種罪過。包括在寺院內住宿、在寺院內烹煮食物、自己烹煮食物、惡意觸碰食物、不接受足夠的食物、食用剩餘的食物等，這些都屬於波逸提罪，還有四種突吉羅罪。義理上增加了損壞生機的罪過。例如，如果水生和陸生的果子沒有經過凈化就被食用，怎麼能說是清凈的呢？《律藏》中說，如果時局好轉，物價低廉，就應該按照原來的規定食用食物。佛陀說：『不得不如法地處理這些事情。』《十誦律》中說：『如果遇到饑荒，吃完飯後可以把剩餘的食物帶走，但要告知施主。』大門第四是關於清凈的生種方法，其中有三個方面：一是關於禁止的意圖，二是關於地點和人，三是關於清凈的方法。關於禁止的意圖，《四分律明瞭論疏》中說，一些俗人和外道認為一切草木都有生命，因為佛陀沒有禁止傷害草木的戒律，所以比丘傷害草木，會被其他經典呵責，使他們獲罪。而且這樣做也與白衣沒有區別，不能使他們生起恭敬心。因此，《十誦律》稱之為迅速毀滅正法。這也是一種委曲的禁止。其餘的可以參考損壞生機的戒律中的說明。第二是關於地點和人。如果讓清凈的人來做清凈的事情，有四種情況：一是果實和做凈的人都在清凈的地方，這樣就成為清凈的，這是最好的情況。二是果實和做凈的人都在不凈的地方，這樣就不能食用（因為是在寺院內煮熟的，其他四眾弟子可以食用）。其餘兩種情況出自《十誦律》。經文中說，如果果實來自不凈的地方，而做凈的人在清凈的地方，用火或刀來做凈，這樣也成為清凈的，但不能食用。如果果實來自清凈的地方，而做凈的人在不凈的地方，做凈后可以稱為清凈，可以食用。第三是關於清凈的方法。《僧祇律》規定，每次吃飯時，上座應該詢問：『果菜清凈了嗎？沒有蟲子嗎？』問答要如法。維那也應該這樣做。《四分律》中有十種清凈的方法。前五種是：火凈、刀凈、瘡凈、鳥啄破凈、不中種凈。這五種方法中，刀凈、瘡凈、鳥啄凈需要去掉果子的核才能食用，不中種凈和火凈可以全部食用。后五種是：如果果皮被剝掉、削掉、腐爛、破損或瘀傷乾燥，這些都應該被認為是清凈的根種。還有一種說法是，用水清洗后，即使果皮是連在一起的
【English Translation】 English version (Same as this precept). Fifth, eight things are permitted due to famine. The Sarvastivada Vinaya states that grains and rice are expensive, people are hungry, and it is difficult to beg for food. Even if a small amount of food is obtained, it may be stolen by thieves. The Buddha, out of compassion, permitted eating together within the boundaries of the monastery. Monks are allowed to stay overnight in the monastery, cook food in the monastery, and take food for themselves. Both monks and laypeople can eat two types of food: aquatic and terrestrial fruits, and these are not considered leftover food. If someone has committed a crime, eight offenses should be permitted. These include staying overnight in the monastery, cooking food in the monastery, cooking food themselves, maliciously touching food, not receiving enough food, and eating leftover food, which are all offenses of expiation (prayascitta), as well as four offenses of wrong-doing (duskrita). In terms of principle, the offense of destroying life is added. For example, if aquatic and terrestrial fruits are eaten without being purified, how can they be considered pure? The Vinaya states that if the situation improves and prices are low, food should be eaten according to the original rules. The Buddha said: 'These matters must not be handled improperly.' The Dasabhumi Sutra states: 'If there is a famine, after eating, leftover food can be taken away, but the donor must be informed.' The fourth great gate is about pure methods of propagation, which includes three aspects: first, the intention of prohibition; second, the place and person; and third, the method of purification. Regarding the intention of prohibition, the Sarvastivada Vinaya Commentary states that some laypeople and non-Buddhists believe that all plants and trees have life. Because the Buddha did not prohibit harming plants and trees, monks who harm plants and trees will be criticized by other scriptures, causing them to commit offenses. Moreover, doing so is no different from laypeople and cannot inspire respect. Therefore, the Dasabhumi Sutra calls it the rapid destruction of the Dharma. This is also a roundabout prohibition. The rest can be referred to in the explanation of the precept against destroying life. Second, regarding the place and person, if a pure person is allowed to do pure things, there are four situations: first, if both the fruit and the person performing the purification are in a pure place, it becomes pure, which is the best situation. Second, if both the fruit and the person performing the purification are in an impure place, it cannot be eaten (because it is cooked in the monastery; the other four groups of disciples can eat it). The remaining two situations come from the Dasabhumi Sutra. The text states that if the fruit comes from an impure place and the person performing the purification is in a pure place, using fire or a knife to purify it also makes it pure, but it cannot be eaten. If the fruit comes from a pure place and the person performing the purification is in an impure place, it can be called pure after purification and can be eaten. Third, regarding the method of purification, the Sangha Vinaya stipulates that each time a meal is eaten, the senior monk should ask: 'Are the fruits and vegetables pure? Are there any insects?' The questions and answers should be in accordance with the Dharma. The steward should also do the same. The Sarvastivada Vinaya has ten methods of purification. The first five are: fire purification, knife purification, wound purification, bird-pecked purification, and non-seed purification. Among these five methods, knife purification, wound purification, and bird-pecked purification require removing the core of the fruit before eating. Non-seed purification and fire purification can be eaten entirely. The last five are: if the peel is peeled off, scraped off, rotten, broken, or bruised and dried, these should all be considered pure root seeds. There is also a saying that even if the peel is still attached after washing with water
根菜即名凈。準五分。凈根種。僧祇中揉[打-丁+修]凈蘿勒蓼等。莖種者摘。卻牙目凈。十七種谷脫皮凈。裹核種瓜凈。膚果種火凈。谷果種亦火凈。𥢶果種未有子揉[打-丁+修]。若有子火凈。四分云。火凈通五種。毗尼母云。水漂凈塵坌凈此應壞相。僧祇多果同器一果作淨餘者通得。若別器者一一別凈。甘蔗著葉莖莖凈。無者合束凈(準此。蒿草之類子果散落無凈法)。若粳米(此謂杖打皮落。猶有白皮里者。種之可生。或如十誦比丘作食先凈採取也)。蘿蔔根等火凈刀凈已停未用還生者。更凈四分比丘不應自作凈。應置地使凈人作洗手更受(此對有人。若無人者)。明瞭論云。自加行所作疏解非言得自作凈。然自作有益。如一聚果子。若未凈者但食皮肉一一吉羅。若食核一一波逸提。今以火一觸止得一吉羅。令一聚果子俱成凈免於多罪。豈非利益。十誦云何火凈。乃至以火一觸。若以火焰熱灰及炭等不成凈。比丘自淨餘比丘不應食。(謂火所觸者)。若刀爪凈得食。五分根莖二種以火為凈。僧祇樹果野火所燒灰圍谷聚恐非人偷亦名為凈。若食果核者火凈已聽食。若皮凈不火凈食核提(此是壞相不壞種也)。若火凈不皮凈俱得食。核皮俱不凈一提一越俱作無犯。然火凈一法種相俱通。余如隨相。明瞭論疏此
【現代漢語翻譯】 現代漢語譯本 根菜，如果名為『凈』，按照五分的標準處理。『凈根種』是指僧團中揉搓[打-丁+修]過的凈蘿勒、蓼等。莖種的，要摘除牙眼使其乾淨。十七種穀物要脫皮使其乾淨。裹核的種子，如瓜類，要經過火凈處理。膚果類的種子也要經過火凈處理。谷果類的種子也需要火凈處理。𥢶果類的種子，如果還沒有子，就揉搓[打-丁+修]處理；如果有子，則需要火凈處理。《四分律》中說，火凈可以通用五種。《毗尼母經》中說，水漂凈、塵坌凈，這些都應屬於壞相。僧祇律中說，多個水果放在同一個容器里，只要一個做了凈，其他的都可以食用。如果是分別的容器，則需要一一分別做凈。甘蔗帶著葉子，一莖一莖地做凈；如果沒有葉子，則合在一起捆起來做凈（按照這個原則，蒿草之類的子果散落，沒有凈法）。如果是粳米（這裡指的是用杖打落皮，但仍然有白色皮在裡面的，可以用來種植的，或者像《十誦律》中比丘做食物前先做凈一樣）。蘿蔔根等，用火凈、刀凈處理后，已經停止生長但又重新生長的，需要再次做凈。《四分律》規定，比丘不應該自己做凈，應該放在地上，讓凈人來做，洗手后再接受（這是針對有人的情況，如果沒人的話）。《明瞭論》中說，自己通過加行所做的疏解，不能說是自己做了凈。然而，自己做是有益處的。比如一堆果子，如果未做凈，只吃皮肉，每一個都犯吉羅罪；如果吃核，每一個都犯波逸提罪。現在用火稍微觸碰一下，只犯一個吉羅罪，使一堆果子都變成乾淨的，免於多罪，這難道不是利益嗎？《十誦律》中什麼是火凈？乃至用火稍微觸碰一下。如果用火焰、熱灰及炭等，不能算作凈。比丘自己做凈的，其他比丘不應該食用（指被火觸碰過的）。如果用刀、爪做凈，可以食用。《五分律》中，根莖兩種用火做凈。僧祇律中，樹上的果實被野火燒過，灰燼包圍著谷堆，恐怕被人偷竊，也稱為凈。如果食用果核，火凈后可以食用。如果皮凈但沒有火凈，食用果核則犯提罪（這是壞相，不是壞種）。如果火凈但沒有皮凈，都可以食用。核和皮都不凈，一提一越都算沒有犯戒。然而，火凈這一法，種相都通用。其他的如隨相。《明瞭論疏》中對此有解釋。
【English Translation】 English version Root vegetables, if named 'pure' (凈), are treated according to the fivefold standard. 'Pure root seeds' (凈根種) refers to the pure basil, knotweed, etc., that have been rubbed [打-丁+修] in the Sangha. For stem seeds, the buds and eyes should be removed to make them clean. The seventeen kinds of grains should be husked to make them clean. Seeds with kernels, such as melons, should undergo fire purification (火凈). Seeds of skin fruits should also undergo fire purification. Seeds of grain fruits also require fire purification. Seeds of 𥢶 fruits, if they do not yet have seeds, are rubbed [打-丁+修]; if they have seeds, they require fire purification. The Sarvastivada Vinaya (《四分律》) states that fire purification can be applied to all five types. The Vinaya-matrika (《毗尼母經》) states that water washing purification (水漂凈) and dust scattering purification (塵坌凈) should be considered as damaged appearances. The Sanghika Vinaya (僧祇律) states that if multiple fruits are in the same container, purifying one fruit makes the others edible. If they are in separate containers, each must be purified separately. Sugar cane with leaves should be purified stem by stem; if there are no leaves, they should be bundled together for purification (according to this principle, seeds and fruits of plants like artemisia that scatter do not have a purification method). If it is japonica rice (粳米) (this refers to rice that has been beaten to remove the husk, but still has white skin inside, which can be used for planting, or like the monks in the Ten Recitation Vinaya (《十誦律》) who purify food before preparing it). Radish roots, etc., that have been fire-purified (火凈) or knife-purified (刀凈), have stopped growing but have regrown, need to be purified again. The Sarvastivada Vinaya stipulates that monks should not purify themselves; they should place it on the ground and have a pure person do it, wash their hands, and then receive it (this is for situations where there is someone available; if there is no one). The Abhidharmasamuccaya (《明瞭論》) states that explanations made through one's own effort cannot be said to be self-purification. However, self-purification is beneficial. For example, a pile of fruits, if not purified, eating only the skin and flesh incurs a kīla offense for each one; eating the kernel incurs a prāyaścittika offense for each one. Now, touching it slightly with fire incurs only one kīla offense, making the entire pile of fruits pure and avoiding multiple offenses. Is this not beneficial? What is fire purification in the Ten Recitation Vinaya? Even touching it slightly with fire. If using flames, hot ashes, or charcoal, it does not count as purification. Monks who purify themselves should not have other monks eat it (referring to what has been touched by fire). If purified with a knife or fingernails, it can be eaten. In the Fivefold Vinaya (《五分律》), roots and stems are purified with fire. In the Sanghika Vinaya, fruits on trees that have been burned by wildfires, and piles of grain surrounded by ashes, for fear of being stolen, are also called pure. If eating fruit kernels, they can be eaten after fire purification. If the skin is pure but not fire-purified, eating the kernel incurs a penalty (this is a damaged appearance, not a damaged seed). If fire-purified but not skin-purified, both can be eaten. If neither the kernel nor the skin is pure, one 'ti' and one 'yue' are considered not to be offenses. However, the method of fire purification is universally applicable to both seeds and appearances. Others are as they appear. The commentary on the Abhidharmasamuccaya explains this.
凈法不但約一物以成如一聚桃李。但火觸一余皆成凈。隨以刀破爪傷。隨一被淨餘皆名凈。此作凈體本以此為法。非使物不生。故名沙門凈。準米中有谷如上脫皮凈。余修準此。問種相云何別耶。答相者。謂一切果菜上有白毛。而依本青翠不改其色相。同連地者。律云草木七種色者是也。所言種者。謂可種植。或雖離地從緣得生之類是也。律云。根有五種。廣如隨相。第五受法不同。手口二受日別恒用。若不廣明。教相難顯。略取要務以為八門。一制二受意。二受通四藥。三對人不同。四加法亦別。五說凈通局。六二受寬陜。七重加進不。八雜明罪相。初門手受五義。如薩婆多雲。一為斷盜竊因緣故。二為作證明故。三為止誹謗故。四為成少欲知足故。五為生他信敬心令外道得益故。廣如隨相中。五分由未制戒故各起過非。白衣訶言。我等不喜見此惡人。著割截壞色衣而不受食而食名不與取。次口受意為防護手受故。若無口法過手便失。由有口法乃至限滿。又為防多罪故。手受但防於二。所以如下明之。二受通四藥不。手受通四藥。為防盜相故。口受局三。除其時藥。亦有口受不通手受。唯局中前。余之三藥手受亦爾。若加口法通時非時。十誦云。時分藥(猶是非時別名)七日盡形是三種藥必須有病。非舉宿惡捉者手
【現代漢語翻譯】 現代漢語譯本 凈法不僅僅是取一樣東西使其像一堆桃李一樣乾淨。而是像火一樣，只要接觸到一個，其餘的都會變得乾淨。就像用刀劃破或指甲劃傷一樣，只要一個地方變得乾淨，其餘的地方也都被稱為乾淨。這種製造乾淨的方法，原本就是以此為準則。並非使東西不能生長。所以稱為『沙門凈』。就像米中有穀子，按照上述脫皮的方法使其乾淨。其餘的修行也參照這個方法。問：種子的形態有什麼不同呢？答：形態是指一切果菜上面有白毛，但原本的青翠顏色不變。與土地相連的，律典中說的草木有七種顏色就是指這個。所說的種子，是指可以種植的，或者即使離開了土地，也能從因緣中生長的東西。律典中說，根有五種，詳細的在《隨相》中有說明。 第五，接受方法不同。用手和口兩種方式接受，每天都要用到。如果不詳細說明，教義的形態就難以顯現。簡要地選取重要的內容，分為八個方面：一是制定和接受的意義，二是接受是否適用於四種藥，三是對不同的人，四是加法也有區別，五是說明凈的通用範圍，六是兩種接受方式的寬嚴，七是是否需要重複增加，八是雜亂地說明罪相。第一方面，用手接受有五種意義，如《薩婆多》所說：一是為斷絕盜竊的因緣，二是為作證明，三是為阻止誹謗，四是為成就少欲知足，五是為使他人產生信敬心，使外道得到利益。詳細的在《隨相》中。五分律因為沒有制定戒律，所以各自產生過失。白衣呵斥說：『我們不喜歡見到這些惡人，穿著割截的壞色衣服，卻不接受食物而吃，這叫做不予而取。』其次，用口接受的意義是爲了防護用手接受。如果沒有口頭上的方法，用手接受就會失效。因為有了口頭上的方法，才能持續到期限結束。又爲了防止更多的罪過，用手接受只能防止兩種罪過，所以下面會說明。兩種接受方式是否適用於四種藥？用手接受適用於四種藥，爲了防止盜竊的形態。用口接受侷限於三種，除去時藥（Yao，指非時藥的別名）。也有用口接受不適用于用手接受的，只侷限於中午之前。其餘的三種藥，用手接受也是這樣。如果加上口頭上的方法，就可以適用於時藥和非時藥。《十誦律》說，時分藥（Shi Fen Yao，猶是非時藥的別名）和七日盡形藥（Qi Ri Jin Xing Yao）這三種藥必須有病才能服用。如果不是爲了舉發過去的罪惡，捉持者（Zhuo Chi Zhe）的手
【English Translation】 English version The pure Dharma (Jing Fa) is not just about taking one thing to make it as clean as a pile of peaches and plums. But like fire, if one is touched, the rest become clean. Just like being cut by a knife or scratched by a nail, as long as one place becomes clean, the rest are also called clean. This method of making clean was originally based on this principle. It does not mean that things cannot grow. Therefore, it is called 'Shramana Clean' (Sha Men Jing). Just like rice contains grains, clean it according to the above method of peeling. The rest of the practice also refers to this method. Question: What are the differences in the form of seeds? Answer: The form refers to the white hairs on all fruits and vegetables, but the original green color does not change. Those connected to the land, the seven colors of grass and trees mentioned in the Vinaya (Lu) refer to this. The so-called seed refers to something that can be planted, or something that can grow from conditions even if it is separated from the land. The Vinaya says that there are five kinds of roots, which are explained in detail in the Following Characteristics (Sui Xiang). Fifth, the methods of acceptance are different. The two methods of acceptance, by hand and by mouth, are used every day. If it is not explained in detail, the form of the teachings will be difficult to manifest. Briefly select the important content and divide it into eight aspects: First, the meaning of formulation and acceptance; second, whether acceptance applies to the four medicines; third, to different people; fourth, the addition method is also different; fifth, explain the general scope of purity; sixth, the strictness of the two acceptance methods; seventh, whether repeated additions are needed; eighth, explain the aspects of offenses in a mixed manner. In the first aspect, there are five meanings to accepting by hand, as stated in the Sarvastivada (Sa Po Duo): First, to cut off the causes of theft; second, to provide proof; third, to prevent slander; fourth, to achieve contentment with little desire; fifth, to create faith and respect in others, so that outsiders can benefit. Detailed in Following Characteristics (Sui Xiang). The Five Divisions Vinaya (Wu Fen Lu) each produced faults because they did not formulate precepts. The lay people scolded: 'We don't like to see these evil people wearing cut and broken colored clothes, but not accepting food and eating, this is called taking what is not given.' Secondly, the meaning of accepting by mouth is to protect the acceptance by hand. Without the oral method, acceptance by hand will fail. Because there is an oral method, it can last until the end of the term. Also, in order to prevent more sins, acceptance by hand can only prevent two sins, so it will be explained below. Do the two methods of acceptance apply to the four medicines? Acceptance by hand applies to the four medicines, in order to prevent the form of theft. Acceptance by mouth is limited to three, except for seasonal medicine (Shi Yao, referring to another name for non-seasonal medicine). There are also cases where acceptance by mouth does not apply to acceptance by hand, and is only limited to before noon. The same is true for the remaining three medicines when accepted by hand. If the oral method is added, it can be applied to seasonal and non-seasonal medicines. The Ten Recitation Vinaya (Shi Song Lu) says that seasonal medicine (Shi Fen Yao, another name for non-seasonal medicine) and seven-day medicine (Qi Ri Jin Xing Yao) must be taken when sick. If it is not to expose past sins, the hand of the holder (Zhuo Chi Zhe)
口二受得服。三所授人手受為五義。除自同類餘六眾三趣皆成。受口受唯對比丘。餘眾不成。薩婆多凡受食為作證明故。若在有人處非人畜生及無知小兒悉不成受。在無人處天神畜產生。廣如隨相不受食戒。善見止食有三。謂手口眼也。四受法差別。凡論受法要心境相當。如律中錯受穌油不成受等。必須仰手承之(五分所云從他凈人邊抄撥而取非法)。情相領當(謂僧俗二心同緣一事)。除其眼闇及不喜沙門驚急緣者置地而受。既知情事多違。預前運心普受。就中分四。時藥受法既數對法亦多。具如不受食戒及對施興厭中廣述。此但明加口法者。三藥別論。初明非時藥有四法。一所受藥。二能授人。三所受者。四正受法。初明藥體。無八患者得加口法。一內宿。內煮。自煮。惡觸。五殘宿。六未曾手受。七受已停過須臾(僧祇非時受示得置地停)。八手受已變動(失本味故類甜酢等)。二能授人四法。一漉澄水色免非時食。二煮沸擬後重溫。生飲不須。三以水滴凈為壞味故。四凈人施心仰手持來。三所受人。謂比丘作三法。一先自心解前漿類別與凈人情同。二仰手受無盜相。三記識言(此謂含時食者昔單清漿不須之)。四正加口法(諸部令加。不出其文義立)。應至比丘所具儀云。大德一心念。我某甲比丘今為渴病因
緣。此是薑湯。為欲夜分已來服。故今于大德邊受(三說。若直受進飲無遺不須如法)。若蒱萄梨果蜜漿等隨病題名漿入。但改藥名字。七日藥四法同上。初明藥體。自無八患。唯改第八。非是余比丘七日藥或犯竟殘藥。餘七同上。二能授凈人四法。一凈漉與時食別(謂脂除肉油除滓等)。二火煎煮。三水滴凈。四施心授與心相領當。三所受比丘有二。初自無五過。一相續畜。若畜至七日即日受藥不成。僧祇比丘有第七日石蜜。即日更得石蜜。是名相污。問此既未過。云何相染。答非犯長相污。由前七日服訖病猶不差。更服無益作法不成。若得異藥得加七日。二相續畜。已曾畜藥至八日犯長。即日得藥入手作法被染。更不堪服。三曾食他第七日藥。即日自得作法不成。以藥味通故。僧祇律如此。四相續受。僧祇比丘七日中日日受藥。受而不食至八日不得更受。須一日不受間之。謂貪多過受又不服療(四分無文。準用亦好)。五相續犯。僧祇比丘七日恒服。至八日正可。不得更服。不妨受于異藥。上明相續對一蜜藥為言。若得油者亦即加法。僧祇生穌熟穌醍醐展轉易味七日更受。二自作四法。一仰手受。二分別言作七日油想。若本心作然燈涂足受者不成。如僧祇說。三記識言。此中凈物生我當受(若離時食不須此語)。
四展轉受生穌作熟穌(應與凈人煮亦得自煮。二種煮已更從凈人受之。雖是先受。以味轉失受不名惡觸)。毗婆沙云。七日藥手受口受已置一處。勿令凈人觸之。四正加口法。應執藥口云。大德一心念。我比丘某甲今為風病因緣。此是烏麻油七日藥。為欲七日經宿服。故今于大德邊受(三說。安凈地內須者自取)。余隨對治如前類準。盡形藥四種。一藥無八患。如漿中說。二能授人作三法。一火凈已后無變生過。二與余藥別(謂含時食等藥)。三施心授與情相領當。三所受比丘作三法。一仰手受心境與凈人相同。二記識之如上法。若單者不須。三分體分。謂紫苑丸是藥體。而有羊腎為藥分。二法別來別受。總來合受。四加法言。大德一心念。我某甲比丘為氣病因緣。此是(姜椒橘皮及鱉甲紫苑丸)盡形壽藥。為欲共宿長服。故今于大德邊受(三說)。若丸散之中隨其本病。對病之藥有五十三十別色。各依本方題名入法。如前分別。若買藥未足。隨得入手即加口法。而體是盡形者。依本名加法。若是時藥七日藥者(如大棗采麥豉醬羊腎虎眼鴟頭白蜜𣲲油之類)。遇緣不得與盡形藥頭一時受者。應加法言。今為氣病因緣。此是羊腎盡形紫苑藥分。為欲共宿等。余詞同上(餘者準此例之)。若往市買藥。令凈人斷價已。比丘
【現代漢語翻譯】 現代漢語譯本 四、輾轉受生酥作熟酥（應當由凈人煮，自己煮也可以。兩種煮法完成後，再從凈人處接受。雖然是先前接受的，但因為味道已經改變，接受它不算是惡觸）。《毗婆沙》中說，七日藥用手或口接受后，放置在一個地方，不要讓凈人觸碰它。五、正式的加口法。應該拿著藥對著口說：『大德一心念，我比丘某甲，今為風病因緣，此是烏麻油七日藥，為欲七日經宿服，故今于大德邊受。』（說三遍。在乾淨的地方，需要的人自己取用）。其餘隨對治的方法，如同前面類似的情況。盡形藥有四種情況。一、藥沒有八種過患，如同在漿中說的那樣。二、能授予的人要做三種法。一、火凈之後沒有變質的過患。二、與其他的藥區別開（指含時食等藥）。三、以施捨的心授予，情意相合。三、接受的比丘要做三種法。一、仰手接受，心境與凈人相同。二、記住它，如同上面的方法。如果是單獨的藥，則不需要。三、區分藥的本體和藥的組成部分。比如紫苑丸是藥的本體，而羊腎是藥的組成部分。兩種東西分開來就分開接受，總合在一起就一起接受。四、加口法說：『大德一心念，我某甲比丘，為氣病因緣，此是（姜、椒、橘皮及鱉甲、紫苑丸）盡形壽藥，為欲共宿長服，故今于大德邊受。』（說三遍）。如果是丸散之類的藥物，根據其原本的病癥，針對病癥的藥物有五十種、三十種不同的顏色，各自按照原本的藥方題寫名稱，加入加口法。如同前面分別說明的那樣。如果買藥還沒有買夠，隨得到手的藥就立即加入加口法。而藥的本體是盡形藥的，就按照原本的名稱加入加口法。如果是時藥、七日藥（如大棗、采麥、豉醬、羊腎、虎眼、鴟頭、白蜜、𣲲油之類），遇到因緣不能與盡形藥一起接受的，應該加入加口法說：『今為氣病因緣，此是羊腎盡形紫苑藥分，為欲共宿等。』其餘的詞語與上面相同（其餘的藥可以參照這個例子）。如果去市場買藥，讓凈人砍價之後，比丘
【English Translation】 English version Four, successively receiving cooked ghee made from raw ghee (it should be cooked by a clean person, or you can cook it yourself. After both methods of cooking are completed, receive it from a clean person again. Although it was received earlier, because the taste has changed, receiving it does not count as evil touch). The Vibhasa says: After receiving the seven-day medicine by hand or mouth, place it in one place and do not let a clean person touch it. Five, the formal kaumāra-bhṛtya (adding words to the mouth) method. You should hold the medicine to your mouth and say: 'Great Virtue, be mindful. I, Bhikshu (name), now because of a wind disease, this is sesame oil, a seven-day medicine. Because I want to take it overnight for seven days, I now receive it from Great Virtue.' (Say it three times. In a clean place, those who need it can take it themselves). The remaining methods of treatment are similar to the previous cases. There are four types of lifetime medicine. First, the medicine has no eight faults, as described in the Vinaya. Second, the person who can give it should perform three actions: 1. After being purified by fire, there is no fault of change or deterioration. 2. Separate it from other medicines (referring to medicines taken with food, etc.). 3. Give it with a giving heart, and the intentions should be in agreement. Third, the receiving Bhikshu should perform three actions: 1. Receive it with an upturned hand, and the state of mind should be the same as the clean person. 2. Remember it as in the above method. If it is a single medicine, it is not necessary. 3. Distinguish between the body of the medicine and the components of the medicine. For example, Aster tataricus pills are the body of the medicine, while sheep kidneys are the components of the medicine. If the two are separate, receive them separately; if they are together, receive them together. Fourth, the kaumāra-bhṛtya (adding words to the mouth) method says: 'Great Virtue, be mindful. I, Bhikshu (name), because of a vata (air) disease, this is (ginger, pepper, tangerine peel, turtle shell, and Aster tataricus pills) a lifetime medicine. Because I want to live together and take it for a long time, I now receive it from Great Virtue.' (Say it three times). If it is a pill or powder, according to its original disease, the medicine for the disease has fifty or thirty different colors, each according to the original prescription, write the name and add the kaumāra-bhṛtya (adding words to the mouth) method. As described separately above. If you have not bought enough medicine, add the kaumāra-bhṛtya (adding words to the mouth) method as soon as you get the medicine. And if the body of the medicine is a lifetime medicine, add the kaumāra-bhṛtya (adding words to the mouth) method according to the original name. If it is a time medicine or a seven-day medicine (such as jujubes, harvested wheat, fermented soybeans, sheep kidneys, tiger eyes, owl heads, white honey, and ghṛta (clarified butter)), if you encounter circumstances where you cannot receive it together with the lifetime medicine, you should add the kaumāra-bhṛtya (adding words to the mouth) method and say: 'Now because of a vata (air) disease, this is sheep kidney, a component of the lifetime Aster tataricus medicine, because I want to live together, etc.' The remaining words are the same as above (the remaining medicines can be referenced by this example). If you go to the market to buy medicine, after letting the clean person bargain, the Bhikshu
依名自選取多少。一處著之。然後令秤。次第受取。不得置地。即覓比丘加之。不得過限。今奉法者希有一二。多並任癡心抑挫佛法。得便進啖。何論凈穢。高談虛論。世表有餘。攝心順教一事不徹。焉知未來惡趣。且快現在貪癡。有識者深鏡大意。五說凈者。七日一藥作口法竟偏心屬己須說凈畜。一藥體貴重貪積心多。二久延多時無變動義。三氣味殊越資身力強。制令說凈舍封著也。手受七日時少過希亦不須說。余之三藥反前不具故不須凈。凈法大同衣法。唯以長藥為異。六二受通塞。手受防盜。一人受已通及餘人。口法亦爾。若據對病題名實亦不通。莫非以其口法加他二通之藥(藥味通。手受通)。故舍前人受法不失。何以知之。四分云。第七日藥與諸比丘食之。余如義鈔及疏說。七重加以不。若明手受觸失本受。即須更受。雖重無過。口法者薩婆多雲。五日已還觸者更加七日法。不作二日法。不從藥勢。正從法論。六日已去不得重加。以藥將入凈故。僧祇但云藥勢相接。七日可知。如上凈人誤觸七日油中成失。成論云。如服穌法極至七日堅病得消。八雜明諸相。薩婆多若病比丘須七日藥。自無凈人求債難得。應自從凈人手受。從比丘口受。已隨著一處。七日內自取食之。若作口法竟。一日乃至五日凈人來觸。或
更以余不受藥來雜。應加手口二受復得七日服。若至六目已去凈人觸余藥雜並不得加。若藥眾多不知何者是本藥。應更手受口受然後服之。若病重不能口受。亦直爾得服。設看病比丘手受口受亦成受法。當稱病比丘名而受。問此手口二受防護何罪。答今分四藥別論。如時藥手受防二罪。不受惡觸也。口受同之。非時漿手受防二罪。一防一往不受。二防不受而捉惡觸。口防二罪。一防過中失受。二防過時失受惡捉。七日藥手受防二罪。同漿中。口防三罪。一防過時失受。二防過中惡觸。三者殘宿昔云防內宿(此無律文。以盡形為證。列知不開)。盡形壽藥手受同上。口防六罪。一過時失受不受。二惡觸。三殘宿。四內宿。五或有內煮。六自煮(以變生作熟故)。因明生罪(由未受故無諸過患。今既二受時過患生)。時藥手受過中生二罪。失受惡觸。經宿生殘宿惡觸二罪。非時漿手生二罪。同時藥中。口受生三罪。明相出有非時殘宿惡觸。七日藥手生二罪。同上。口生五罪。八日明相出為言。謂殘宿非時犯捨墮惡觸服尼薩耆不捨藥吉羅具足三提二吉。問云何不生不受者。答藥本是不受。猶加口法失不受。至八日旦起有任運失受。非謂能生不受。不同殘宿本無殘宿以有口法八日有殘宿生。非時亦爾。藥體未有法無有時與非時
【現代漢語翻譯】 現代漢語譯本 更以其他我未受的藥混雜進來。應該加上手受和口受兩種方式，可以再獲得七天服用的時間。如果已經到了第六天，清凈的人接觸到其他藥物混雜進來，都不能再增加（七天）。如果藥物很多，不知道哪個是原來的藥，應該重新用手受和口受的方式接受，然後服用。如果病人病情嚴重，不能口受，也可以直接服用。如果看病的比丘用手受和口受的方式接受，也算是如法接受。應當稱呼生病比丘的名字來接受。 問：這手受和口受兩種方式，防護的是哪些罪過？ 答：現在分開四種藥來討論。如時藥（Yamakalika，指可以隨時服用的藥物）用手受，防止兩種罪過：一是防止不接受，二是防止惡觸（Duttha Phassa，指不清凈的接觸）。口受也是一樣。非時漿（Yamakalika，指在非規定時間可以飲用的果汁）用手受，防止兩種罪過：一是防止不接受，二是防止不接受而捉取時產生惡觸。口受防止兩種罪過：一是防止過中午失去接受，二是防止過時失去接受而產生惡觸。七日藥（Sattahakalika，指七日內可以服用的藥物）用手受，防止兩種罪過，與非時漿相同。口受防止三種罪過：一是防止過時失去接受，二是防止過中午產生惡觸，三是防止殘宿（Patisantharana，指隔夜的食物）——過去說防止內宿（Antaravasatha，指在寺院內過夜）（這沒有律文依據，以盡形壽藥為證，列出就知道不能開許）。盡形壽藥（Yavajivika，指終身可以服用的藥物）用手受與上面相同。口受防止六種罪過：一是過時失去接受，二是惡觸，三是殘宿，四是內宿，五是可能有內煮（指在寺院內煮），六是自己煮（因為改變了生的狀態使其變成熟的）。 因為明確了產生罪過的原因（由於沒有接受，所以沒有各種過患，現在既然經過手受和口受，時間過了，過患就產生了）。時藥用手受，過中午會產生兩種罪過：失去接受和惡觸。經過一夜會產生殘宿和惡觸兩種罪過。非時漿用手受會產生兩種罪過，與時藥相同。口受會產生三種罪過：明相出現後有非時、殘宿、惡觸。七日藥用手受會產生兩種罪過，與上面相同。口受會產生五種罪過：第八天明相出現時說，就是殘宿、非時，犯捨墮（Nissaggiya Pacittiya，一種戒律），惡觸，服用尼薩耆（Nissaggiya，捨墮）不捨棄藥物，吉羅（Dukkata，一種輕罪）具足三提二吉。 問：怎樣才能不產生不受的情況？ 答：藥物本來是不接受的，如果加上口受的方法，就失去了不接受的狀態。到了第八天早上，自然而然地失去了接受。並不是說能產生不接受的狀態。這與殘宿不同，本來沒有殘宿，因為有了口受的方法，第八天就產生了殘宿。非時也是這樣。藥物的本體本來沒有法，沒有時與非時。
【English Translation】 English version Furthermore, if other medicines that I have not received are mixed in, one should add the two receptions of hand and mouth to regain seven days of use. If it reaches the sixth day, and a pure person touches other medicines mixed in, one cannot add (seven days) anymore. If there are many medicines and one does not know which is the original medicine, one should receive it again with hand and mouth, and then take it. If the patient is seriously ill and cannot receive it by mouth, it is also acceptable to take it directly. If the Bhikkhu (Buddhist monk) who is attending to the illness receives it by hand and mouth, it is also considered a proper reception. One should call the name of the sick Bhikkhu to receive it. Question: What offenses are prevented by these two receptions of hand and mouth? Answer: Now, let's discuss the four types of medicine separately. For Yamakalika (medicines that can be taken at any time), receiving by hand prevents two offenses: one is preventing non-acceptance, and the other is preventing Duttha Phassa (unclean contact). Receiving by mouth is the same. For Yamakalika (fruit juice that can be drunk at unauthorized times), receiving by hand prevents two offenses: one is preventing non-acceptance, and the other is preventing unclean contact when taking it without acceptance. Receiving by mouth prevents two offenses: one is preventing the loss of reception after noon, and the other is preventing the loss of reception after the prescribed time, resulting in unclean contact. For Sattahakalika (medicines that can be taken within seven days), receiving by hand prevents two offenses, the same as with Yamakalika. Receiving by mouth prevents three offenses: one is preventing the loss of reception after the prescribed time, two is preventing unclean contact after noon, and three is preventing Patisantharana (leftover food) – in the past, it was said to prevent Antaravasatha (spending the night in the monastery) (there is no Vinaya (monastic rules) text for this, using Yavajivika (lifelong medicine) as evidence, listing it shows that it cannot be allowed). For Yavajivika (medicines that can be taken for life), receiving by hand is the same as above. Receiving by mouth prevents six offenses: one is losing reception after the prescribed time, two is unclean contact, three is Patisantharana, four is Antaravasatha, five is possibly cooking inside (cooking inside the monastery), and six is cooking oneself (because it changes the raw state into cooked). Because the cause of generating offenses is clear (because there is no reception, there are no various faults; now that it has been received by hand and mouth, and the time has passed, the faults arise). For Yamakalika, receiving by hand after noon will generate two offenses: loss of reception and unclean contact. After one night, it will generate two offenses: Patisantharana and unclean contact. For Yamakalika, receiving by hand will generate two offenses, the same as with Yamakalika. Receiving by mouth will generate three offenses: after the appearance of dawn, there are unauthorized times, Patisantharana, and unclean contact. For Sattahakalika, receiving by hand will generate two offenses, the same as above. Receiving by mouth will generate five offenses: when dawn appears on the eighth day, it is said to be Patisantharana, unauthorized time, committing Nissaggiya Pacittiya (an offense requiring expiation), unclean contact, taking Nissaggiya without giving up the medicine, Dukkata (a minor offense), fully possessing three Ti and two Ji. Question: How can one prevent the occurrence of non-acceptance? Answer: The medicine is originally unaccepted. If the method of mouth reception is added, the state of non-acceptance is lost. On the morning of the eighth day, the reception is naturally lost. It is not said that it can generate a state of non-acceptance. This is different from Patisantharana, which originally did not have Patisantharana, but because of the method of mouth reception, Patisantharana is generated on the eighth day. The same is true for unauthorized times. The substance of the medicine originally has no Dharma (teachings), no authorized or unauthorized times.
(隨病即受皆得)。由加口法八日旦名非時。盡形壽者手受同前。口受亦有生六罪者。無病而服吉羅。余如隨相非時不受殘宿三戒具明。問四藥之中何故七日罪重餘三輕者。答一即用資強垢心厚重。二體現常存。聖開說凈。反違佛教過限不說。故重。余藥反此。故輕。問比丘非時而食具足幾罪。答時藥一咽七罪。非時殘宿不受三波逸提。內宿煮內自煮惡觸四突吉羅。此謂經宿已不受自煮而啖者。若非時中凈人過授亦無不受罪。餘罪例此有無。
缽器制聽篇第十九(房舍眾具五行排程養生物附)
養生眾具殷湊繁多。隨報開聽事資道立。雖在緣廣被。而法據有準。違則斯制。犯則無赦。既混其體貌故分其條格。略言來意。別舒如后。就中先明缽器是制教也。故初明之。余有養生眾具入聽門攝。自如后列。初中分七。一制意。二體如。三色。四量。五受法。六失受相。七受用行護法。初制意者。僧祇云。缽是出家人器。非俗人所宜。十誦云。缽是恒沙諸佛標誌。不得惡用。善見云。三乘聖人皆執瓦缽乞食資生。無有因。四海以為家居。故名比丘。中阿含缽者或名應器。二體者。律云。大要有二。泥及鐵也。五分有用白銅缽者。佛言。此外道法。若畜得罪。佛自作缽壞。以為后式。十誦畜金銀琉璃銅镴木石等缽
【現代漢語翻譯】 現代漢語譯本：(隨病即受皆得)。因為有加口法，八日早晨名為非時。盡形壽者接受方式與之前相同。口頭接受也有產生六種罪過的情況：沒有疾病卻服用吉羅（一種藥物）。其餘如隨相、非時不受殘宿三戒都有明確說明。問：四種藥物之中，為什麼七日藥的罪過比其他三種藥重？答：一是使用它來增強體力，二是內心污垢深重。聖人開許說清凈，但反過來違背佛教，超過期限不說，所以罪過重。其餘藥物則相反，所以罪過輕。問：比丘在非時食用食物，會犯多少罪？答：時藥每嚥一口七罪，非時殘宿不受，三次波逸提（一種戒律），內宿煮內、自煮惡觸四次突吉羅（一種罪行）。這是指已經過夜的食物，即使不受，自煮而吃的情況。如果非時中，清凈人給予，也沒有不受罪。其餘罪過依此類推，看情況而定。
缽器制聽篇第十九(房舍眾具五行排程養生物附)
養生所需的各種器具殷實眾多，根據情況開許使用，以資助修道。雖然涉及的範圍廣泛，但依據的法則有準繩。違背就會受到制裁，觸犯就會受到懲罰。既然混淆了它們的體貌，所以要區分它們的條目和格式。簡略說明來意，詳細展開如下。其中先說明缽器是制教，所以首先說明它。其餘養生器具屬於聽門所攝，將在後面列出。初中分為七個方面：一是制定的意義，二是缽的質地，三是缽的顏色，四是缽的容量，五是受缽的方法，六是失去受缽資格的相狀，七是受用、行持和護持缽的方法。首先是制定的意義。《僧祇律》說：缽是出家人的器具，不適合俗人使用。《十誦律》說：缽是恒河沙數諸佛的標誌，不得隨意使用。《善見律》說：三乘聖人都拿著瓦缽乞食為生，沒有因為四海為家，所以才叫比丘。中阿含經中，缽或者叫做應器。二是缽的質地。《律》中說：大體上有兩種，泥和鐵。五分律中有使用白銅缽的，佛說：這是外道的方法，如果擁有就會得罪。佛自己製作的缽壞了，作為後來的樣式。《十誦律》中不允許擁有金、銀、琉璃、銅、錫、木、石等缽。
【English Translation】 English version: '(Receiving according to illness is permissible). Because of the added oral transmission method, the morning of the eighth day is called non-time. Those who observe the precepts for life receive in the same way as before. Oral acceptance can also lead to six offenses: taking 'ji luo' (a type of medicine) without illness. The rest, such as following the appearance, not accepting leftover food at non-time, are clearly stated in the three precepts. Question: Among the four medicines, why is the offense of the seven-day medicine more serious than the other three? Answer: First, it is used to strengthen the body, and second, the mind is heavily burdened with defilement. The Sage allows it to be said to be pure, but conversely, violating the Buddha's teachings and exceeding the limit without speaking is a serious offense. The other medicines are the opposite, so the offense is lighter. Question: How many offenses does a Bhikkhu commit by eating at non-time? Answer: Seven offenses for each swallow of time-appropriate medicine, three 'bo yi ti' (a type of precept) for not accepting leftover food at non-time, four 'tu ji luo' (a type of offense) for lodging and cooking inside, cooking oneself, and evil touch. This refers to the case where food has been left overnight, even if not accepted, and is cooked and eaten. If a pure person gives it during non-time, there is no offense for not accepting it. The remaining offenses are analogous, depending on the circumstances.
Chapter Nineteen on the Establishment and Permission of Bowls and Utensils (Attached: Housing, Implements, Five Elements, Management, and Nourishing Living Beings)
The various implements needed for nourishing life are substantial and numerous, and permission is granted according to circumstances to support the establishment of the path. Although the scope is broad, the principles are based on standards. Violation will be sanctioned, and transgression will be punished. Since their forms and appearances are confused, their items and formats must be distinguished. Briefly explain the intention, and elaborate in detail below. Among them, first explain that the bowl is an established teaching, so it is explained first. The remaining implements for nourishing life are included in the category of permission and will be listed later. The beginning is divided into seven aspects: first, the meaning of the establishment; second, the material of the bowl; third, the color of the bowl; fourth, the capacity of the bowl; fifth, the method of receiving the bowl; sixth, the characteristics of losing the qualification to receive the bowl; and seventh, the method of receiving, practicing, and protecting the bowl. First is the meaning of the establishment. The 'Sengqi Vinaya' says: The bowl is an implement for renunciants and is not suitable for laypeople. The 'Ten Recitation Vinaya' says: The bowl is a symbol of the Buddhas as numerous as the sands of the Ganges, and it must not be used carelessly. The 'Good View Vinaya' says: The sages of the Three Vehicles all hold earthen bowls and beg for food to sustain themselves. There is no home within the four seas, so they are called Bhikkhus. In the 'Middle Agama Sutra', the bowl is also called an 'appropriate vessel'. Second, the material of the bowl. The 'Vinaya' says: Generally, there are two types, clay and iron. The 'Five Divisions Vinaya' mentions the use of white copper bowls, but the Buddha said: This is a heretical method, and possessing it will lead to offense. The Buddha himself made a broken bowl as a later model. The 'Ten Recitation Vinaya' does not allow the possession of bowls made of gold, silver, lapis lazuli, copper, tin, wood, or stone.
非法得罪(四分亦爾)。五分畜木缽偷蘭。僧祇云。是外道標。故又受垢膩。今世中有麥纻缽棍瓦缽漆缽瓷缽。並是非法。義須毀之。三色是非。四分云。應熏作黑色赤色。僧祇熏缽作孔雀咽色鴿色者如法。若準律文。並須熏治。律文廣具熏法。而世有素瓦白鐵掍鋧(堅硯瓦)為色者。或先熏鐵缽而剝落者。先熏瓦缽但棍不磨色淺落受膩者。有用麻油涂者。併爲非法。親問翻經三藏云。中國無用油缽者。若此土行。用一度訖即打破。不許再用。五百問中不許受畜。準此瓦澡罐義同油缽。善見云。鐵缽五熏已用。土缽二熏已用受持。諸部律並明熏法。此方用熏。二遍入籠猶未變色。但用法不同。四量是非四分大缽受三斗。小者受斗半。中品可知。此斗升不定。此律姚秦時譯。彼國用姬周之鬥(此斗通國準用。一定不改量法。俗算有八。圭抄撮勺合升斗解。謂因增法名也)。準唐鬥。上缽受一斗。下者五升。十誦斗量同四分。又彼律云。下缽受一缽他飯半缽他羹余可食半(僧祇缽他羅者受四升也)。薩婆多雲缽量。論師種種異說。然以一義為正。謂一缽他受十五兩飯。秦秤三十兩飯。是天竺粳米釜飯。時人咸共計議。上缽受三缽他飯一缽他羹余可食者半。三缽他飯可秦斗二斗。一缽他羹可食物半復是秦鬥一鬥。上缽受三斗
【現代漢語翻譯】 現代漢語譯本 非法得罪（《四分律》也是這樣說的）。擁有五分缽（木缽）屬於偷蘭罪。僧祇律中說，這是外道的標誌，所以要再次進行除垢處理。現在世上有麥纻缽、棍瓦缽、漆缽、瓷缽，這些都是非法的，必須毀掉。關於缽的顏色是否合適，《四分律》說，應該熏製成黑色或赤色。僧祇律中，熏缽的顏色像孔雀的頸部顏色或鴿子的顏色，這樣才是如法的。如果按照律文，都需要熏製。律文中詳細記載了熏製的方法。但是現在有素瓦缽、白鐵缽，或者用堅硬的瓦片做成的缽，顏色不合適；或者先熏製鐵缽，但是漆剝落了；或者先熏製瓦缽，但是棍子沒有磨好，顏色淺，容易沾染油膩；還有用麻油塗抹的，這些都是非法的。我親自問過翻譯經典的法師，他說中國沒有用油缽的。如果這裡使用，用過一次就打破，不允許再次使用。《五百問》中不允許擁有和使用油缽。按照這個標準，瓦澡罐也和油缽一樣。善見律中說，鐵缽熏製五次後可以使用，土缽熏製兩次後可以使用。各個律部都明確說明了熏製的方法。這裡使用熏製的方法，熏製兩次放入籠中仍然沒有變色，只是使用的方法不同。關於缽的四種尺寸是否合適，《四分律》中說，大缽可以裝三斗，小缽可以裝一斗半，中等尺寸可以推算得知。這裡的斗和升的容量不確定。這部律是姚秦時期翻譯的，那個國家使用姬周時期的斗（這種斗在全國通用，容量固定不變。俗語計算有八種：圭、抄、撮、勺、合、升、斗、解，這被稱為因增法）。按照唐代的斗來計算，上缽可以裝一斗，下缽可以裝五升。《十誦律》中斗的容量和《四分律》相同。另外，那部律中說，下缽可以裝一缽他飯，半缽他羹，剩餘的可以裝其他食物（僧祇律中，缽他羅的容量是四升）。《薩婆多論》中說，關於缽的容量，論師有各種不同的說法，但是以一種說法為正確，即一缽他可以裝十五兩飯，秦代的秤是三十兩飯。這是天竺的粳米釜飯。當時的人們共同商議，上缽可以裝三缽他飯，一缽他羹，剩餘的可以裝其他食物的一半。三缽他飯相當於秦代的二斗，一缽他羹相當於食物的一半，也就是秦代的一斗。上缽可以裝三斗。
【English Translation】 English version It is an illegal offense (the Dharmaguptaka Vinaya also states this). Possessing a five-part bowl (wooden bowl) is a stūlātyaya offense. The Saṃghika Vinaya says that it is a mark of externalists, so it must be degreased again. Nowadays, there are bowls made of wheat gluten, coarse cloth, clay, lacquer, and porcelain, all of which are illegal and must be destroyed. Regarding whether the color of the bowl is appropriate, the Dharmaguptaka Vinaya says that it should be smoked to be black or red. In the Saṃghika Vinaya, smoking the bowl to make it the color of a peacock's neck or a pigeon's color is in accordance with the Dharma. According to the Vinaya texts, all bowls need to be smoked. The Vinaya texts contain detailed descriptions of the smoking method. However, there are now plain clay bowls, white iron bowls, or bowls made of hard tile, which are not the right color; or iron bowls that were smoked but the lacquer has peeled off; or clay bowls that were smoked but the stick was not polished well, the color is light, and they easily become greasy; and some are coated with sesame oil, all of which are illegal. I personally asked the Tripiṭaka master who translates the scriptures, and he said that China does not use oil bowls. If they are used here, they are broken after one use and are not allowed to be used again. The Five Hundred Questions do not allow the possession and use of oil bowls. According to this standard, clay bathing pots are the same as oil bowls. The Samantapāsādika says that iron bowls can be used after being smoked five times, and clay bowls can be used after being smoked twice. All the Vinayas clearly state the smoking method. Here, the smoking method is used, but after smoking twice and putting it in a cage, it still does not change color, only the method of use is different. Regarding whether the four sizes of the bowl are appropriate, the Dharmaguptaka Vinaya says that a large bowl can hold three dou (斗), and a small bowl can hold one and a half dou, and the medium size can be inferred. The capacity of the dou and sheng (升) here is uncertain. This Vinaya was translated during the Yao Qin period, and that country used the dou of the Ji Zhou period (this dou is commonly used throughout the country, and the capacity is fixed and unchanged. Common calculations have eight types: gui (圭), chao (抄), cuo (撮), shao (勺), he (合), sheng (升), dou (斗), jie (解), which are called increasing methods). According to the dou of the Tang Dynasty, the upper bowl can hold one dou, and the lower bowl can hold five sheng. The capacity of the dou in the Daśabhāṇavāra Vinaya is the same as that in the Dharmaguptaka Vinaya. In addition, that Vinaya says that the lower bowl can hold one bhakta of rice, half a bhakta of soup, and the rest can hold other food (in the Saṃghika Vinaya, the capacity of a bhakta is four sheng). The Sarvāstivāda Vinaya says that there are various different opinions among the masters regarding the capacity of the bowl, but one opinion is correct, that is, one bhakta can hold fifteen liang (兩) of rice, and the Qin Dynasty's weight is thirty liang of rice. This is the indica rice cooked in a pot in India. At that time, people discussed together that the upper bowl can hold three bhaktas of rice, one bhakta of soup, and the rest can hold half of other food. Three bhaktas of rice are equivalent to two dou of the Qin Dynasty, and one bhakta of soup is equivalent to half of the food, which is one dou of the Qin Dynasty. The upper bowl can hold three dou.
。律師云。無餘可食物。直言上缽受三缽他飯一缽他羹。留上空處食指不觸中。中下二缽可以準知。見一肆上好缽。圓正可愛。律師云。佛初出世眾僧無缽。佛敕帝釋令天巧工作十萬缽。在世間肆上。缽者是彼天缽。非是人造。毗尼母云。不滿斗半。若過三斗者不成受持。然則諸部定量雖無一指。然多以三斗斗半為限。但此器名應器。須依教立。律云。量腹而食度身而衣趣足而已。言通增減必準正教。世執小缽者多。大者全希。豈非狹局貪著數受多益之相。既號非法不合說凈受持。五加受法(四分無文。但言應受持之。今用他部文)。十誦云。大德一心念。我某甲此缽多羅應量受常用故(三說)。善見云。若無人時。得獨受持缽。文準上。僧祇云。若十日內舍故受新十日一易(觀其文意。似是獨住比丘法)。六明失法諸相。善見雖先受持。若穿如粟米失受持。若以鐵屑補塞已更須受。若偏斜破並不成受。善見若買他缽未還直不成受。其主雖言但受持亦不成。若過十日不犯長。若買缽度價竟。缽主熏已報比丘知。不往取過十日犯舍。若餘人知熏竟。傳向比丘說。聞語不往無犯。四分缽盂孔罅食入中。但洗余不出無犯。準此不漏故不失受。問但畜一缽不加受法過限犯舍不。答不犯。由是制畜事同三衣。但犯不受持缽罪。若
【現代漢語翻譯】 律師說：『沒有剩餘的食物可以吃。直接用缽乞食，接受三缽他（缽的容量單位）的飯和一缽他（缽的容量單位）的羹。』留下上面的空處，食指不要觸碰中間。中間和下面的兩個缽可以作為參考標準。見到一個店舖里有很好的缽，圓潤端正，非常可愛。律師說：『佛陀最初出世時，僧眾沒有缽。佛陀敕令帝釋（佛教護法神）讓天上的工匠製作了十萬個缽，放在世間的店舖里。這些缽是天上的缽，不是人造的。』《毗尼母經》說：『不滿一斗半（容量單位），如果超過三斗（容量單位），就不能算是受持。』雖然各部的定量沒有明確規定一個確切的數字，但大多以三斗或斗半為限。但這器物名為『應器』，必須依據教義來確定。律典說：『量腹而食，度身而衣，趣足而已。』意思是說，飲食和衣著只要滿足基本需求即可。言語上的增減必須以正教為準。世俗之人執著于小缽的很多，而大的缽則很少見。這難道不是因為心胸狹隘，貪圖多受利益的緣故嗎？既然被稱為非法，就不應該說是清凈受持。五加受法（《四分律》中沒有相關條文，只說『應該受持』，現在採用其他部的條文）。《十誦律》說：『大德一心念，我某甲（自己的名字）此缽多羅（梵語，缽的意思）應量受，常用故（重複三遍）。』《善見律毗婆沙》說：『如果無人時，可以獨自受持缽。』文義與上述相同。《僧祇律》說：『如果十日內捨棄舊缽，接受新缽，十日更換一次（從文意上看，這似乎是獨住比丘的規定）。』六說明失去缽的資格的各種情況。《善見律毗婆沙》說，即使先前已經受持了缽，如果缽出現像粟米一樣大小的孔洞，就失去了受持的資格。如果用鐵屑修補，需要重新受持。如果缽偏斜破損，也不能算是受持。 《善見律毗婆沙》說，如果購買了他人的缽，沒有付清價款，也不能算是受持。即使缽的主人說可以先受持，也不行。如果超過十日沒有犯長。如果買缽付清了價錢，缽的主人熏過後告知比丘，比丘沒有去取，超過十日就犯了舍罪。如果其他人知道熏缽完畢，轉告比丘，比丘聽了沒有去取，就沒有犯戒。《四分律》說，如果缽盂有孔洞，食物進入其中，但清洗后沒有殘留，就沒有犯戒。按照這個標準，不漏的缽就不會失去受持的資格。問：『如果只擁有一隻缽，沒有進行加受法，超過了期限，是否犯舍罪？』答：『不犯。』因為擁有缽的規定與三衣相同，只是犯了不受持缽的罪過。 若
【English Translation】 The Vinaya Master said, 'There is no leftover food to eat. Directly use the bowl to beg for food, receiving three 'patta' (a unit of bowl capacity) of rice and one 'patta' of soup.' Leave the space above, and the index finger should not touch the middle. The middle and lower two bowls can be used as a reference standard. Seeing a shop with a very good bowl, round and upright, very lovely. The Vinaya Master said, 'When the Buddha first appeared in the world, the Sangha had no bowls. The Buddha ordered Indra (a Buddhist protector deity) to have the heavenly craftsmen make 100,000 bowls and place them in the shops of the world. These bowls are heavenly bowls, not man-made.' The 'Vinaya-matrika' says, 'If it is less than one and a half 'dou' (a unit of capacity), and if it exceeds three 'dou', it cannot be considered as being upheld.' Although the quantitative standards of each school do not specify an exact number, most limit it to three 'dou' or one and a half 'dou'. But this vessel is called 'appropriate vessel' ('ying qi'), and must be determined according to the teachings. The Vinaya says, 'Eat according to the capacity of your stomach, dress according to the size of your body, and be content with what is sufficient.' This means that food and clothing should only meet basic needs. Verbal additions or subtractions must be based on the correct teachings. Many worldly people are attached to small bowls, while large bowls are rarely seen. Isn't this because of narrow-mindedness and greed for receiving more benefits? Since it is called illegal, it should not be said to be purely upheld. Five additional upholding methods (there are no relevant provisions in the 'Four-Part Vinaya', only saying 'should be upheld', now using the provisions of other schools). The 'Ten Recitations Vinaya' says, 'Great Virtue, concentrate your mind, I, so-and-so (your name), should measure and receive this 'patra' (Sanskrit, meaning bowl), for common use (repeat three times).' The 'Samantapasadika' says, 'If there is no one present, you can uphold the bowl alone.' The meaning of the text is the same as above. The 'Mahasamghika Vinaya' says, 'If the old bowl is discarded within ten days and a new bowl is received, it should be replaced every ten days (from the meaning of the text, this seems to be the rule for solitary monks).' Six, explaining the various situations in which the qualification to hold the bowl is lost. The 'Samantapasadika' says that even if the bowl has been previously upheld, if the bowl has holes the size of millet grains, the qualification to hold it is lost. If it is repaired with iron filings, it needs to be upheld again. If the bowl is skewed and broken, it cannot be considered as being upheld. The 'Samantapasadika' says that if you buy someone else's bowl and have not paid the full price, you cannot be considered as upholding it. Even if the owner of the bowl says that you can uphold it first, it is not allowed. If it exceeds ten days, there is no offense of length. If the price of the bowl is paid, and the owner of the bowl informs the Bhikkhu after fumigating it, and the Bhikkhu does not go to get it, he commits the offense of abandonment after ten days. If other people know that the fumigation is completed and tell the Bhikkhu, and the Bhikkhu does not go to get it after hearing the words, there is no offense. The 'Four-Part Vinaya' says that if there are holes in the bowl and food enters it, but there is no residue after washing, there is no offense. According to this standard, a bowl that does not leak will not lose the qualification to be upheld. Question: 'If you only have one bowl, and you have not performed the additional upholding method, and it exceeds the time limit, do you commit the offense of abandonment?' Answer: 'No offense.' Because the rules for owning a bowl are the same as for the three robes, you only commit the offense of not upholding the bowl. If
有長者準衣說凈。七明受用行護法。五百問云。若一日都不用缽食犯墮。重病者開不用。若出界去經宿不失。五分諸比丘缽中歠粥苦熱不可捉。聽別作歠粥器。毗尼母不得用粗澡豆洗缽壞色。當熟搗細物篩而用之。乃至病亦不得用雜香澡豆洗身。乃至乞食時各自作缽絡盛缽自持之。因與凈人缽行乞。外道投藥缽中。比丘死便制也。僧祇若洗缽無坐處者。當僂身踞坐離地一搩手。不得用灰令色脫。當取樹葉汁無沙巨磨(謂牛糞也)。不得臨岸危處。應先洗師缽后洗己缽。不得持己缽中殘水寫師缽中。乃至洗訖當踞坐。持缽囊帶串臂著膝上盛之。乃至浣染衣者。先與師染浣。勿以師衣裹己衣漬之。若被綴破缽要須食竟解綴凈洗已曬令燥還持繩綴舉著常處勿在地上。下至無物以水酒之安設也。十誦缽是諸佛標誌。不得惡用。新熏缽穌著一心三洗。是名凈。又不得日中炙令津出。吉羅毗尼母不應缽內洗手。一切處不應用。除病敬之如目。五分護缽如眼睛。洗鐵缽聽去地一尺瓦缽離地五六寸許。宜著好處安置。不得不拭著日中曝。若安地上盛宿食。暖湯洗盛藥。並得罪。四分守護此缽。不得著瓦石落處。若倚刀杖下。若懸物下。若當道中。若石上。若果樹下。或不平地。若戶限內。戶扉下。若繩床木床下。除暫著。若床間床角頭
【現代漢語翻譯】 現代漢語譯本： 有長者（指年長的比丘）被允許用乾淨的衣服擦拭缽，使其潔凈。七明（律藏名）中說，受用缽時要依修行守護正法。五百問（律藏名）中說，如果一天都不用缽吃飯，就犯墮罪（一種戒律）。重病的人可以開許不用缽。如果出界（離開寺院的範圍）過夜，缽也不會失去其清凈性。五分律（律藏名）中記載，有比丘在缽中喝粥，因為粥太燙無法拿住缽，允許另外製作一個喝粥的器皿。毗尼母經（律藏名）中說，不得用粗糙的澡豆（清潔用品）洗缽，以免損壞缽的顏色。應當將細物搗碎過篩后使用。甚至生病時也不得用摻雜香料的澡豆洗身體。乃至乞食時，各自製作缽絡（裝缽的袋子）盛缽，自己拿著。因為（過去）有凈人（指在家信徒）拿著缽去乞食，有外道在缽中投毒，導致比丘死亡，因此制定了這條戒律。僧祇律（律藏名）中說，如果洗缽沒有坐的地方，應當彎腰蹲坐，身體離開地面一搩手（約一手掌的長度）。不得用灰洗缽，以免缽的顏色脫落。應當取樹葉汁或無沙的牛糞磨碎后使用。不得在靠近水邊危險的地方洗缽。應當先洗師父的缽，再洗自己的缽。不得將自己缽中剩餘的水倒在師父的缽中。乃至洗完缽后，應當蹲坐，將缽囊的帶子串在手臂上，放在膝蓋上盛缽。乃至洗染衣服的人，應當先為師父洗染衣服。不要用師父的衣服包裹自己的衣服浸泡。如果缽被釘子綴補破損，一定要在吃完飯後解開綴補，清洗乾淨后曬乾，再用繩子綴好，放在固定的地方，不要放在地上。下至沒有其他東西，也可以用水或酒來安放缽。十誦律（律藏名）中說，缽是諸佛的標誌，不得隨意使用。新熏缽（新缽）要用酥油塗抹，一心三洗，這叫做凈。又不得在太陽下暴曬，以免油脂滲出。吉羅毗尼母經（律藏名）中說，不應該在缽內洗手，任何地方都不應該用缽洗手。除了生病時，要像愛護眼睛一樣敬重缽。五分律（律藏名）中說，要像保護眼睛一樣保護缽。洗鐵缽時，允許離地一尺，瓦缽離地五六寸左右。應該放在好的地方安置。不得擦拭後放在太陽下曝曬。如果放在地上盛放過夜的食物、用暖湯洗滌或盛放藥物，都會獲罪。四分律（律藏名）中說，要守護此缽，不得放在瓦石容易掉落的地方。不得倚靠在刀杖下，不得在懸掛物品的下面，不得放在道路中間，不得放在石頭上，不得放在果樹下，或不平坦的地面上，不得放在門檻內、門扇下，不得放在繩床、木床下，除非是暫時放置，或放在床的縫隙、床角邊。
【English Translation】 English version: An elder (referring to a senior Bhikkhu) is permitted to wipe the bowl with a clean cloth to purify it. The 'Seven Clarifications' (name of a Vinaya text) states that one should rely on practice to protect the Dharma when using the bowl. The 'Five Hundred Questions' (name of a Vinaya text) states that if one does not use the bowl for eating for a whole day, one commits a Dukkaṭa offense (a type of precept violation). Those who are seriously ill are allowed to not use the bowl. If one goes out of bounds (leaves the monastery's boundary) overnight, the bowl does not lose its purity. The 'Five-Part Vinaya' (name of a Vinaya text) records that some Bhikkhus were drinking porridge from their bowls, but because the porridge was too hot to hold the bowl, they were allowed to make another vessel for drinking porridge. The 'Vinaya-matrika' (name of a Vinaya text) states that one should not use coarse soap beans (cleaning supplies) to wash the bowl, so as not to damage the bowl's color. One should crush fine materials, sift them, and then use them. Even when sick, one should not use scented soap beans to wash the body. Even when begging for food, each person should make a bowl bag (a bag for holding the bowl), put the bowl in it, and carry it themselves. Because (in the past) a layperson was carrying the bowl to beg for food, and an outsider poisoned the bowl, causing the Bhikkhu to die, this precept was established. The 'Mahasamghika Vinaya' (name of a Vinaya text) states that if there is no place to sit when washing the bowl, one should bend over and squat, with the body one span (about the length of a hand) off the ground. One should not use ash to wash the bowl, so as not to cause the bowl's color to fade. One should take tree leaf juice or sand-free cow dung, grind it, and then use it. One should not wash the bowl near the water's edge in a dangerous place. One should wash the teacher's bowl first, and then wash one's own bowl. One should not pour the remaining water from one's own bowl into the teacher's bowl. Even after washing the bowl, one should squat, loop the bowl bag's strap around the arm, and place it on the knees to hold the bowl. Even those who wash and dye clothes should wash and dye the teacher's clothes first. Do not wrap your own clothes in the teacher's clothes to soak them. If the bowl is broken and patched with nails, one must untie the patching after eating, wash it clean, dry it in the sun, then patch it with rope again, and place it in a fixed place, not on the ground. Even if there is nothing else, one can use water or wine to place the bowl. The 'Ten Recitation Vinaya' (name of a Vinaya text) states that the bowl is a symbol of all Buddhas, and should not be used carelessly. A newly smoked bowl (new bowl) should be smeared with ghee, and washed three times with a focused mind, this is called purification. Also, it should not be exposed to the sun, so as not to cause the oil to seep out. The 'Kshiro Vinaya-matrika' (name of a Vinaya text) states that one should not wash hands in the bowl, and the bowl should not be used for washing hands anywhere. Except when sick, one should respect the bowl as one respects one's eyes. The 'Five-Part Vinaya' (name of a Vinaya text) states that one should protect the bowl as one protects one's eyes. When washing an iron bowl, it is permissible to be one foot off the ground, and a clay bowl should be about five or six inches off the ground. It should be placed in a good place. It must not be wiped and placed in the sun to dry. If it is placed on the ground to hold overnight food, washed with warm water, or used to hold medicine, one will be guilty. The 'Four-Part Vinaya' (name of a Vinaya text) states that one must protect this bowl, and not place it where tiles or stones are likely to fall. It must not be leaned against knives or staffs, not placed under hanging objects, not placed in the middle of the road, not placed on stones, not placed under fruit trees, or on uneven ground, not placed inside the threshold, under the door, not placed under rope beds or wooden beds, unless it is placed temporarily, or placed in the gaps of the bed, or at the corners of the bed.
除暫著。若立蕩缽等並不合。不得一手捉兩缽除指隔中央。或一手捉兩缽開戶除用心。乃至足令缽破等。僧祇噁心破缽三衣塔像。解界破僧房等。皆偷蘭(好心壞者文中並開)。四分不得作非缽用。一切長物不得內缽中。若畫缽中花像萬字己名。一切不得。破不得都墁纏缽四邊。若口應墁兩分留一分。若星孔多應盡墁之(用白镴鉛錫也)。不得著地。熏壞故。應以泥漿灑地安之。若葉若草上若缽支。故壞者以白镴墁底。不得雜洗沙屎牛。以器盛水。漬牛屎澄沙用去。以外用葉用花若果汁洗取令去膩。若手執難持。作囊盛系口帶絡肩上。缽挾掖下缽口外向。不爾作函盛之。恐相搪者以衣樹葉隔之。安置杙上。五百問不得覆缽壁上。應巾裹懸著壁上。善見瓦缽袋串左肩青色。次聽教中既曰眾具。故雜列之。四分開十六杖器。謂大釜。釜蓋。大盆。及杓。小釜。釜蓋。小盆。及杓。洗瓶。瓶蓋。盆。及杓。水瓶。瓶蓋。及盆。杓。則有二釜四盆二瓶四蓋四杓。又有鐵作者出家欲作缽。佛開作之。須爐推鉞韛囊錯旋器並得畜。作袋盛懸杙上。亦開畜熏缽排程法用等。若縫衣時。須繩墨赤土白墡雌黃絣線尺度縷線(咸金)針刀子補衣等物並開之。作袋盛之。患針零落作針氈及筒安塞治缽。須鉆鍱並得。蘭若比丘開以火術出火。火
【現代漢語翻譯】 現代漢語譯本 禁止暫時放置。如果放置蕩缽等行為是不允許的。不得一手拿兩個缽，用手指隔開中央。或者一手拿兩個缽開門，用心不專。甚至導致缽破裂等行為。僧祇律中，惡意破壞缽、三衣、塔像，破壞結界、破壞僧房等，都屬於偷蘭罪（如果是好心損壞，文中都有開許）。《四分律》中，不得將缽用作非缽的用途。一切貴重物品不得放入缽中。如果在缽中畫花像、萬字、自己的名字，一切都是不允許的。破損的缽不得全部塗抹，纏繞缽的四邊。如果缽口破損，應該塗抹兩分，留下一分。如果缽上有許多星孔，應該全部塗抹（用白镴、鉛錫）。不得將缽放在地上，因為會被熏壞。應該用泥漿灑在地上，然後將缽放在上面。或者放在葉子、草上，或者缽支上。如果缽底破損，用白镴塗抹底部。不得用缽雜洗沙子、牛糞。應該用器皿盛水，浸泡牛糞，澄清沙子后使用。用葉子、花或者果汁清洗缽，去除油膩。如果手拿缽難以拿穩，可以製作囊袋盛放，繫緊袋口，用帶子掛在肩膀上。或者將缽夾在腋下，缽口朝外。否則，製作箱子盛放。恐怕缽互相碰撞，可以用衣服、樹葉隔開。安置在木樁上。《五百問》中，不得將缽倒扣在墻上，應該用巾包裹懸掛在墻上。《善見律毗婆沙》中，瓦缽袋串在左肩，顏色為青色。其次，聽教中既然提到眾具，所以雜亂地排列。《四分律》中，開許十六種杖器，包括大釜、釜蓋、大盆及勺、小釜、釜蓋、小盆及勺、洗瓶、瓶蓋、盆及勺、水瓶、瓶蓋及盆、勺。這樣就有二釜、四盆、二瓶、四蓋、四勺。又有用鐵製作的缽，出家人想要製作缽，佛允許製作。需要爐子、推鉞、韛囊、錯旋器，都可以畜養。製作袋子盛放，懸掛在木樁上。也允許畜養熏缽、排程法用等物品。如果縫衣服時，需要繩墨、赤土、白墡、雌黃、絣線、尺度、縷線（咸金）、針、刀子、補衣等物品，都允許使用。製作袋子盛放。擔心針零落，可以製作針氈及筒。安塞修理缽，需要鉆、鍱，都可以使用。蘭若比丘允許使用火術出火。
【English Translation】 English version Temporary placement is prohibited. Placing a 'dangbo' (swinging bowl) or similar is not allowed. One should not hold two 'bo' (alms bowls) in one hand, separating them with a finger in the middle. Nor should one hold two 'bo' in one hand while opening a door, being inattentive. Actions leading to the breaking of the 'bo' are forbidden. According to the 'Sengqi' (Sanghika) Vinaya, maliciously destroying the 'bo', 'sanyi' (three robes), stupa images, breaking the boundary, or destroying the monastery are all 'thou-lan' (sthulatyaya) offenses (unless done with good intentions, as specified in the text). According to the 'Sifen' (Dharmaguptaka) Vinaya, the 'bo' should not be used for purposes other than its intended use. No valuables should be placed inside the 'bo'. Drawing flower images, 'wanzi' (swastika), or one's own name on the 'bo' is strictly prohibited. A broken 'bo' should not be completely plastered or wrapped around its edges. If the mouth of the 'bo' is broken, two-thirds should be plastered, leaving one-third unplastered. If there are many star-shaped holes, they should all be plastered (using white tin, lead, or tin). The 'bo' should not be placed on the ground, as it will be smoked and damaged. One should sprinkle mud on the ground and then place the 'bo' on it, or place it on leaves, grass, or a 'bozhi' (bowl stand). If the bottom of the 'bo' is broken, the bottom should be plastered with white tin. One should not wash sand or cow dung in the 'bo'. Water should be placed in a container to soak the cow dung, and the sand should be clarified before use. Use leaves, flowers, or fruit juice to wash the 'bo' to remove grease. If it is difficult to hold the 'bo' in hand, a bag can be made to hold it, the mouth of the bag tied, and a strap placed over the shoulder. Alternatively, the 'bo' can be held under the armpit, with the mouth of the 'bo' facing outwards. Otherwise, a box should be made to hold it. To prevent the 'bo' from colliding with each other, they can be separated with clothes or leaves. Place it on a stake. According to the 'Five Hundred Questions', the 'bo' should not be placed upside down on the wall. It should be wrapped in a cloth and hung on the wall. According to the 'Shan Jian Lu Pipo Sha' (Samantapasadika), the tile 'bo' bag is strung over the left shoulder, and its color is blue. Furthermore, since the teachings mention 'zhongju' (monastic implements), they are listed in a miscellaneous manner. The 'Sifen' (Dharmaguptaka) Vinaya permits sixteen types of staff-like utensils, including a large pot, pot lid, large basin and spoon, small pot, pot lid, small basin and spoon, washing bottle, bottle lid, basin and spoon, water bottle, bottle lid, basin and spoon. Thus, there are two pots, four basins, two bottles, four lids, and four spoons. Furthermore, if a monk wishes to make a 'bo' made of iron, the Buddha permits it. A furnace, 'tuiyue' (bellows), 'bainang' (leather bag), 'cuoxuanqi' (grinding tool) are all allowed to be kept. A bag can be made to hold it and hung on a stake. It is also permissible to keep items such as a smoking 'bo' and items for managing the Dharma. When sewing clothes, items such as rope, ink, red earth, white clay, 'cihuang' (orpiment), 'bingxian' (colored thread), ruler, thread ('xianjin' (salty gold)), needle, knife, and patching materials are all permitted. A bag can be made to hold them. If one is worried about needles falling, a needle felt or tube can be made. To repair the 'bo', a drill and 'ye' (metal sheet) are needed, and both are permitted. A 'lanruo' (aranya) bhikkhu is allowed to use fire techniques to produce fire.
母火子及鉆等並得。若得七日藥。應著鍵𨩲小缽次缽大缽中。不作凈施(本缽義須)。安著杙上龍牙杙上不得畜皮木缽。出要律儀鍵𨩲為助食器。毗柰耶鍵𨩲者淺鐵缽也。四分老病不堪步涉。聽作步挽事若輦若乘。除牸牛䮬馬。若得輦聽畜。須輦轅及皮繩若枕橙並得。應使寺民優婆塞沙彌擔牽。若得車亦爾。應除織皮繩發繩。十誦比丘無針不得外行。五分非行來處若大小便及洗手腳時。聽著屐。四分亦爾。僧祇畜磚瓦擬揩腳。十誦牦牛尾拂用拂佛塔故受。僧祇自今已去聽捉線拂裂㲲樹皮等。除牦牛尾馬尾金銀柄一切不聽捉。若白色染壞用。不得如淫女捉作姿作相。是名拂法。五百問云。若僧中說法。高座上不病不得憑幾捉麈尾。犯墮非毛者得。四分得尾拂開畜。不得畜織毛𣭱(多殺細蟲不得畜之)。十誦四人已上坐處長床所攝。四分木師出家一切作器不應畜。制發人出家不得畜剃刀。眾僧得畜剃刀木作器。角器聽用盛油(別人亦畜油器)。若得衣順浣。開畜浣器及板剪刀。若不解事數。聽用運算元。以袋盛懸杙上。為治病故。畜㓟刀若煮藥銚若銅釜鐵釜土釜及三種瓶煎餅𨫼銅杓銅鐏。眾僧亦得。若缽不正。作缽支。塵坌者作蓋。若須薪染草手屎等。無人處得持之。見白衣下著地。寺內得自移墼石材木等。搗藥須杵臼簸箕
【現代漢語翻譯】 現代漢語譯本 母火子（生火的工具）及鉆等都可以擁有。如果得到七日藥，應該放在鍵𨩲（小缽）、次缽、大缽中。不做凈施（原本的缽必須）。安放在杙（木樁）上，龍牙杙上不得放畜皮木缽。出要律儀中，鍵𨩲是輔助食器。毗柰耶中，鍵𨩲指的是淺鐵缽。四分律中，年老體弱無法行走，允許製作步挽工具，如輦或乘坐工具。除了母牛、䮬馬（小馬）。如果得到輦，允許擁有。需要輦轅及皮繩，若枕橙（枕頭）也可以。應該讓寺廟的居民、優婆塞（在家男居士）、沙彌（小和尚）抬或拉。如果得到車也一樣。應該去除織皮繩和發繩。十誦律中，比丘（和尚）沒有針不得外出。五分律中，非行走的地方，如大小便及洗手腳時，允許穿屐（木底鞋）。四分律也一樣。僧祇律中，允許擁有磚瓦用來揩腳。十誦律中，牦牛尾拂用來拂佛塔所以接受。僧祇律中，從今以後允許拿線拂、裂㲲（粗毛織物）、樹皮等。除了牦牛尾、馬尾、金銀柄，一切不允許拿。如果是白色染壞的可以用。不得像**一樣拿著作姿作相。這叫做拂法。五百問中說，如果在僧眾中說法，高座上沒有生病不得靠著幾案拿著麈尾（拂塵）。犯墮（犯戒）非毛者可以。四分律中，允許擁有尾拂。不得擁有織毛𣭱（多殺細蟲不得擁有）。十誦律中，四人以上坐的地方屬於長床所攝。四分律中，木匠出家，一切製作的器具不應該擁有。制發人（理髮師）出家不得擁有剃刀。眾僧可以擁有剃刀和木作器。角器允許用來盛油（別人也可以擁有油器）。如果得到衣順浣（洗滌），允許擁有浣器及板剪刀。如果不理解算數，允許使用運算元（算籌）。用袋子盛著懸掛在杙上。爲了治療疾病，可以擁有㓟刀（小刀），若煮藥銚（藥罐），若銅釜、鐵釜、土釜及三種瓶，煎餅𨫼（煎餅的器具），銅杓、銅鐏（研磨器）。眾僧也可以擁有。如果缽不正，製作缽支（支撐物）。有灰塵，製作蓋子。如果需要柴火、染草、手屎等，在沒有人的地方可以拿著。見到白衣（在家信徒）放下在地上。寺內可以自己移動墼（土坯）、石材、木材等。搗藥需要杵臼（搗藥工具）、簸箕（揚穀工具）。
【English Translation】 English version One may possess a 'mu huo zi' (fire starter), drills, and similar items. If one obtains 'qi ri yao' (seven-day medicine), it should be placed in a 'jian qiu' (small bowl), a secondary bowl, or a large bowl. It should not be given away as a pure offering (the original bowl is necessary). It should be placed on a 'yi' (stake), but a leather or wooden bowl should not be placed on a 'long ya yi' (dragon-tooth stake). According to the 'Chu Yao Lu Yi' (Essentials of Discipline), 'jian qiu' serves as an auxiliary eating utensil. In the 'Vinaya', 'jian qiu' refers to a shallow iron bowl. According to the 'Si Fen Lu' (Four-Part Vinaya), if one is old and infirm and unable to walk, one is permitted to make a 'bu wan' (walking aid), such as a 'nian' (carriage) or a riding device, except for female cows or 'cheng ma' (young horses). If one obtains a 'nian', one is permitted to possess it, along with the 'nian yuan' (carriage shaft) and leather ropes. Pillows are also permitted. One should have temple residents, 'Upasakas' (male lay devotees), or 'Shamis' (novice monks) carry or pull it. The same applies if one obtains a cart. One should remove woven leather ropes and hair ropes. According to the 'Shi Song Lu' (Ten Recitation Vinaya), a 'Bhikshu' (monk) must not go out without a needle. According to the 'Wu Fen Lu' (Five-Part Vinaya), in places where one does not walk, such as when relieving oneself or washing hands and feet, one is permitted to wear 'ji' (wooden-soled shoes). The 'Si Fen Lu' also states this. According to the 'Seng Qi Lu' (Sangha Vinaya), one may possess bricks and tiles for wiping one's feet. According to the 'Shi Song Lu', a yak tail whisk is accepted for the purpose of dusting Buddhist pagodas. According to the 'Seng Qi Lu', from now on, one is permitted to hold thread whisks, torn 'die' (coarse woolen fabric), tree bark, etc., but one is not permitted to hold yak tails, horse tails, or gold or silver handles. If it is white and dyed badly, it can be used. One must not hold it like a **, making gestures and poses. This is called 'whisking the Dharma'. The 'Wu Bai Wen' (Five Hundred Questions) states that if one is preaching in the Sangha and is not ill on the high seat, one must not lean on a table and hold a 'zhu wei' (duster). One who violates this is subject to 'duo' (offense), but those without hair are permitted. According to the 'Si Fen Lu', one is permitted to possess a tail whisk. One must not possess woven wool 'qiu' (mats) (as they kill many small insects). According to the 'Shi Song Lu', places where four or more people sit are covered by long beds. According to the 'Si Fen Lu', a carpenter who has become a monk should not possess any tools he makes. A 'zhi fa ren' (hairdresser) who has become a monk must not possess a razor. The Sangha may possess razors and wooden tools. Horn utensils are permitted for holding oil (others may also possess oil containers). If one obtains 'yi shun huan' (clothing for washing), one is permitted to possess washing utensils and boards and scissors. If one does not understand arithmetic, one is permitted to use 'suan zi' (counting rods), storing them in a bag and hanging them on a 'yi'. For the purpose of treating illness, one may possess a 'gua dao' (small knife), a 'zhu yao diao' (medicine pot), or a copper pot, iron pot, earthenware pot, and three kinds of bottles, 'jian bing qiu' (pancake-making utensils), copper ladles, and copper 'zun' (grinding tools). The Sangha may also possess these. If a bowl is not level, make a 'bo zhi' (support). If it is dusty, make a cover. If one needs firewood, dye grass, hand excrement, etc., one may hold it in a place where there is no one. Upon seeing a layperson, one should place it on the ground. Within the temple, one may move 'ji' (adobe bricks), stone materials, wood, etc. For pounding medicine, one needs a 'chu jiu' (mortar and pestle) and a 'bo ji' (winnowing fan).
篵掃帚。並開。為治眼故。得畜琉璃篦若灌鼻筒煙筒吹火筒若鉗若椎火把暖水瓶注水筒。並洗腳者供染槃洗腳器。所須應與。若得大小豆麥胡麻粳米。應以缽器為量。不得畜升斗秤。若穌油等須秤量者。聽刻木作缽兩。齊四五兩作。準為斤數。五分初如四分。后與他物。雖多猶瞋少。佛令僧私畜十解升合及秤。四分供給和上。聽用銅槃若案若凡。所食之物盡持置上一時授與。得果多壓取汁飲開畜厭真。若夜集闇須燈器。燈炷鐵著鐵炷轉輪燈樹火爐燈籠掃帚扇並得別人受。若為護衣故。寺內聽以樹皮若葉若竹作蓋。供給蓋具一切得畜。為補革屣故開畜錐。得熟皮作革屣。須刀裁板刬磨石等並開。若刀錐筋毛縷皮刬迸散。聽作囊盛。若織竹作籠。若樹皮籠。聽以毛囊裹外。亦得趣用十種衣作囊。不得以皮作。若刀生壞。聽以毳劫具大皮等裹刀。若髮長者。開剃刀及鞘。應以劫貝等障勿令壞。若刃卷手上波石上磨。其石內刀囊中。刀鈍者開畜刮刀。發散畜盛發器。又開鑷子剪爪刀刮舌刀揥齒物排耳篦。供給住房比丘法中。聽與大小繩床大小木床枕戶排戶鉤杖蓋肩水瓶洗瓶盛水器浴室瓶及床刮污刀等。一切白衣器種作耕犁撈等。不應畜一切寶物作諸器並不得。若道行恐蛇蝎諸蟲者。當執錫杖搖。若筒盛碎石。若破竹作聲。不得
執空中杖。若畜如法治若僧集患。熱聽作大扇。若作轉關扇車令沙彌推之。若作餅作豆麨。須麨𣫍量麨器盛鹽𣫍。(此等字錯。應作奩字。音廉)。若酒瓶木欓水凡匕杓碗等皆開。若食飲多不節成患者。開作浴室。若住房內臭以香泥乃至四角懸香。增一云。告諸四眾。造浴室五功德。除風。差病。去塵垢。身輕便。得肥白。比丘當方便造立。十誦邊屏處安浴室。所須者辨之。僧祇浴時不病令人揩者。越五眾自揩亦越。互揩亦越。毗尼母浴室中上座應為浴僧說凈因緣。不為嚴身凈潔故。但令除身中風冷得安隱行道。當爲厭患身法調伏心法。應生慈心。為令得少欲知足故。如是一一事並有上座說法儀式。隨事誡敕。不復具之。毗尼母聽畜刀子六種。一用割皮。剪甲。破瘡。裁衣。割衣上毛縷。六用凈果。乃至食時種種須故。五分聽畜拔鼻毛鑷。大論供給坐禪法禪杖禪鞠禪鎮骨人禪經好師好照衣服等。毗尼母比丘止得畜三衣缽坐具針線囊瓶盆等是。下合畜者女人金銀一切寶物一切鬥戰具盛酒器等生人嫌疑故。五分畫床不合坐。凡所用盆瓦器物腳不得作人畜腳相。諸有器皿各儲備一擬后破失。四分若染時須釜銅盆器鑊斧繩簽並得。若水井池水欄楯一切供給。天雨患濕上安屋。露地有薪作屋覆之。增一作房施僧名招提僧施。四分
【現代漢語翻譯】 現代漢語譯本 執持空心的手杖。如果僧團生病，可以製作大型扇子來扇風。如果製作轉輪扇車，可以安排沙彌來推動。如果製作餅或豆粉，需要量好豆粉和鹽的用量，並用容器盛放（這裡的『𣫍』字有誤，應為『奩』字，讀音lián）。如果酒瓶、木勺、水瓢、碗等，都需要開口。如果因為飲食過多而不節制導致生病，可以建造浴室。如果住房內有異味，可以用香泥塗抹，甚至在四個角落懸掛香囊。《增一阿含經》中說：『告訴各位，建造浴室有五種功德：祛除風邪、治療疾病、去除塵垢、使身體輕便、使面板白皙。』比丘應當方便地建造浴室。在《十誦律》中，浴室應安置在隱蔽的地方，並準備好所需的物品。《僧祇律》中說，洗浴時不應讓人擦背，否則會觸犯五眾戒。自己擦背也會觸犯，互相擦背也會觸犯。《毗尼母經》中說，在浴室中，上座應該為洗浴的僧人講解清凈的因緣，不是爲了裝飾身體，而是爲了去除身體中的風寒，使身體安穩，以便修行。應當厭惡身體，調伏心念。應當生起慈悲心，爲了使自己少欲知足。像這樣每一件事都有上座說法的儀式，並根據具體情況進行告誡，這裡不再一一贅述。《毗尼母經》允許比丘攜帶六種刀子：用於割皮、剪指甲、破瘡、裁剪衣服、割衣服上的毛線、清潔水果，甚至在吃飯時也有各種需要。《五分律》允許攜帶拔鼻毛的鑷子。《大智度論》允許供給坐禪用的法杖、禪鞠、禪鎮、骨人、禪經、好的老師、好的鏡子、衣服等。《毗尼母經》規定，比丘只能攜帶三衣、缽、坐具、針線囊、瓶、盆等。禁止攜帶女人、金銀等一切寶物、一切鬥戰用具、盛酒器等，以免引起世人的嫌疑。《五分律》規定，不應坐在畫有圖案的床上。凡是使用的盆瓦器物，腳都不能做成人或動物的形狀。各種器皿都要各儲備一個，以備破損時使用。《四分律》規定，染色時需要釜、銅盆、器鑊、斧頭、繩子、標籤等。水井、池塘、水欄等一切都要供給。如果下雨潮濕，可以在上面蓋屋頂。露天堆放的柴火也要蓋屋頂。《增一阿含經》中說，建造房屋供養僧眾，稱為招提僧施。《四分律》 告諸四眾。造浴室五功德。除風。差病。去塵垢。身輕便。得肥白。 比丘當方便造立。十誦邊屏處安浴室。所須者辨之。 僧祇浴時不病令人揩者。越五眾自揩亦越。互揩亦越。 毗尼母浴室中上座應為浴僧說凈因緣。不為嚴身凈潔故。但令除身中風冷得安隱行道。當爲厭患身法調伏心法。應生慈心。為令得少欲知足故。如是一一事並有上座說法儀式。隨事誡敕。不復具之。 毗尼母聽畜刀子六種。一用割皮。剪甲。破瘡。裁衣。割衣上毛縷。六用凈果。乃至食時種種須故。 五分聽畜拔鼻毛鑷。大論供給坐禪法禪杖禪鞠禪鎮骨人禪經好師好照衣服等。 毗尼母比丘止得畜三衣缽坐具針線囊瓶盆等是。下合畜者女人金銀一切寶物一切鬥戰具盛酒器等生人嫌疑故。 五分畫床不合坐。凡所用盆瓦器物腳不得作人畜腳相。諸有器皿各儲備一擬后破失。 四分若染時須釜銅盆器鑊斧繩簽並得。若水井池水欄楯一切供給。天雨患濕上安屋。露地有薪作屋覆之。 增一作房施僧名招提僧施。四分
【English Translation】 English version Holding a hollow staff. If the Sangha (community of monks) is ill, large fans can be made to provide air. If a revolving fan-vehicle is made, a Shramanera (novice monk) can be arranged to push it. If making cakes or bean flour, the amount of bean flour and salt must be measured, and they should be stored in containers (the character 『𣫍』 is incorrect here, it should be 『奩』, pronounced lián). If wine bottles, wooden spoons, water ladles, bowls, etc., all need to be opened. If illness results from excessive and unrestrained eating and drinking, a bathroom can be built. If there is an odor inside the dwelling, fragrant mud can be applied, or even fragrant sachets can be hung in the four corners. The Ekottara Agama (Augmenting by One Agama) says: 『Tell everyone, building a bathroom has five merits: dispelling wind, curing illness, removing dust, making the body light, and making the skin fair.』 Bhikshus (monks) should conveniently build bathrooms. In the Sarvastivada Vinaya (Rules of Discipline), the bathroom should be placed in a secluded location, and the necessary items should be prepared. The Mahasamghika Vinaya (Rules of Discipline) says that during bathing, one should not have someone scrub their back, otherwise, it violates the fivefold precepts. Scrubbing oneself also violates it, and scrubbing each other also violates it. The Bhikshuni Vinaya (Rules of Discipline) says that in the bathroom, the senior monk should explain the pure causes and conditions to the bathing monks, not for decorating the body, but for removing wind and cold from the body, so that the body is stable and can practice. One should be disgusted with the body and subdue the mind. One should generate compassion, in order to be content with little desire. Each of these matters has a Dharma (teachings) ceremony by the senior monk, and admonishments are given according to the specific situation, so I will not repeat them here. The Bhikshuni Vinaya allows Bhikshus to carry six types of knives: for cutting skin, trimming nails, breaking sores, tailoring clothes, cutting threads on clothes, cleaning fruits, and even for various needs during meals. The Pancavargika Vinaya (Rules of Discipline) allows carrying tweezers for plucking nose hairs. The Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom) allows providing Dharma staffs, meditation cushions, meditation weights, bone figures, meditation scriptures, good teachers, good mirrors, clothes, etc., for meditation. The Bhikshuni Vinaya stipulates that Bhikshus can only carry three robes, a bowl, a sitting cloth, a needle and thread bag, a bottle, a basin, etc. It is forbidden to carry women, gold, silver, all treasures, all fighting tools, wine containers, etc., to avoid causing suspicion among people. The Pancavargika Vinaya stipulates that one should not sit on a bed with painted patterns. The feet of all basins, tiles, and utensils used should not be made in the shape of humans or animals. One of each type of utensil should be reserved in case of breakage. The Dharmaguptaka Vinaya (Rules of Discipline) stipulates that when dyeing, one needs pots, copper basins, cauldrons, axes, ropes, labels, etc. Wells, ponds, water barriers, etc., must all be provided. If it rains and it is damp, a roof should be built above. Firewood piled in the open should also be covered with a roof. The Ekottara Agama says that building a house to offer to the Sangha is called Sangharama (monastery) donation. The Dharmaguptaka Vinaya Tell everyone, building a bathroom has five merits: dispelling wind, curing illness, removing dust, making the body light, and making the skin fair. Bhikshus should conveniently build bathrooms. In the Sarvastivada Vinaya, the bathroom should be placed in a secluded location, and the necessary items should be prepared. The Mahasamghika Vinaya says that during bathing, one should not have someone scrub their back, otherwise, it violates the fivefold precepts. Scrubbing oneself also violates it, and scrubbing each other also violates it. The Bhikshuni Vinaya says that in the bathroom, the senior monk should explain the pure causes and conditions to the bathing monks, not for decorating the body, but for removing wind and cold from the body, so that the body is stable and can practice. One should be disgusted with the body and subdue the mind. One should generate compassion, in order to be content with little desire. Each of these matters has a Dharma ceremony by the senior monk, and admonishments are given according to the specific situation, so I will not repeat them here. The Bhikshuni Vinaya allows Bhikshus to carry six types of knives: for cutting skin, trimming nails, breaking sores, tailoring clothes, cutting threads on clothes, cleaning fruits, and even for various needs during meals. The Pancavargika Vinaya allows carrying tweezers for plucking nose hairs. The Mahaprajnaparamita Shastra allows providing Dharma staffs, meditation cushions, meditation weights, bone figures, meditation scriptures, good teachers, good mirrors, clothes, etc., for meditation. The Bhikshuni Vinaya stipulates that Bhikshus can only carry three robes, a bowl, a sitting cloth, a needle and thread bag, a bottle, a basin, etc. It is forbidden to carry women, gold, silver, all treasures, all fighting tools, wine containers, etc., to avoid causing suspicion among people. The Pancavargika Vinaya stipulates that one should not sit on a bed with painted patterns. The feet of all basins, tiles, and utensils used should not be made in the shape of humans or animals. One of each type of utensil should be reserved in case of breakage. The Dharmaguptaka Vinaya stipulates that when dyeing, one needs pots, copper basins, cauldrons, axes, ropes, labels, etc. Wells, ponds, water barriers, etc., must all be provided. If it rains and it is damp, a roof should be built above. Firewood piled in the open should also be covered with a roof. The Ekottara Agama says that building a house to offer to the Sangha is called Sangharama donation. The Dharmaguptaka Vinaya
檀越為比丘作堂如王住殿。一切所須並開受。諸比丘欲作房。佛令隨作房法。一切聽與。律文事事具出。略不明也。若分得破房修理不具不肯取。佛令隨力多少應治。一切所須供給。十誦佛自執木作具治寺門。僧得畜一切作具。僧坊壞得持一房賣治一房。亦得用敷具賣治之。僧坊上座私房上座每有破壞。雜事先自手作。迦葉數數蹋泥泥僧房(云云)。比丘得自造舍上木。僧祇比丘作房欲自泥壁五彩畫之並得。唯除男女和合像。余山林人馬並得。四分亦不得用不應文繡裝挍。聽用余雜色禽獸文者。阿難得別房開受。若僧地中作私房。有客來應起。不起還僧地(以無僧地入己)。若營屋者不得卒成。以不堅牢。若作大重閣堂。聽十二年經營。餘者隨大小量宜。若營事比丘作房成莊嚴香薰所須具足者。與房住九十日一移。不得更受余房。若有俗人能治破房者。白二與之。五分諸房上皆題某甲檀越房。十誦若以房施僧轉施尼者。是非法施非法受非法用。若施尼轉與僧亦爾。若房舍臥具有檀越者。但得看視不得奪一與一。治壞房者六年與住。作新房者十二年住。僧祇先是僧房破壞更易戶向。二三年隨功夫多少羯磨與住。若空房不任住治事者。應與一時住。若床幾枕褥垢膩破更染浣補治者。亦一時住。
對施興治篇第二十
【現代漢語翻譯】 現代漢語譯本 檀越（施主）為比丘（出家人）建造僧房，如同國王居住的宮殿一般。一切所需的物品都允許接受。如果比丘想要建造房屋，佛陀允許按照建造房屋的規矩去做，一切都允許給予。律藏的條文事事都詳細列出，這裡略去不詳細說明。如果分得破損的房屋，修理不完整而不肯接受，佛陀允許隨自己的能力大小來修理，一切所需的物品都供給。在《十誦律》中，佛陀親自拿著木頭工具來修理寺廟的門。僧眾可以擁有所有的工具。僧房損壞了，可以賣掉一間房來修理另一間房，也可以用敷具（坐臥用具）賣掉來修理房屋。僧房的上座（首座）或私房的上座，常常自己動手做一些破損的雜事。迦葉（佛陀的弟子）多次踩泥來修補僧房（等等）。比丘可以自己建造房屋，準備木材。《僧祇律》中，比丘建造房屋想要自己用泥塗墻壁，用五彩的顏色來繪畫，都是可以的，唯獨男女和合的影象不可以。其餘的山林、人物、馬匹都可以。在《四分律》中，也不得使用不符合規定的文繡來裝飾。允許使用其他雜色的禽獸花紋。阿難（佛陀的弟子）可以有單獨的房間並接受供養。如果在僧眾的土地上建造私人的房屋，有客人來時應該讓出，不讓出就歸還僧眾的土地（因為沒有僧眾的土地而佔爲己有）。如果營造房屋的人不能很快完成，因為那樣不堅固。如果要建造大型的重閣堂，允許用十二年的時間來經營。其餘的房屋，根據大小來衡量。如果營造事務的比丘建造房屋完成，裝飾香薰等所需物品都具備，那麼可以住九十天就搬走，不得再接受其他的房屋。如果有俗人能夠修理破損的房屋，稟告僧眾后給予他。在《五分律》中，所有的房屋上都題寫某甲檀越（某某施主）的房屋。《十誦律》中，如果把房屋施捨給僧眾，又轉施給尼眾（女出家人），這是非法的施捨，非法的接受，非法的使用。如果施捨給尼眾又轉給僧眾也是一樣。如果房屋或臥具已經有施主，那麼只能看護，不能奪取一件給予另一人。修理破損房屋的人，給予他居住六年。建造新房屋的人，給予他居住十二年。《僧祇律》中，原先的僧房破壞了，更改了門的方向，二三年根據功夫的多少，羯磨（僧眾的決議）后給予他居住。如果是空房不能居住，修理事務的人，應該給予他暫時居住。如果床、幾、枕頭、褥子等污垢破損，需要染色洗滌修補的，也給予他暫時居住。
對施興治篇第二十
【English Translation】 English version A Dānapati (donor) builds a hall for Bhikṣus (monks) like a palace for a king. All necessities are provided and accepted. If Bhikṣus want to build rooms, the Buddha allows them to follow the rules for building rooms, and everything is permitted. The Vinaya texts detail everything, so I will not elaborate here. If a Bhikṣu receives a dilapidated room but refuses to accept it because it is not fully repaired, the Buddha allows them to repair it according to their ability, and all necessities are provided. In the Daśabhāṇavāra-vinaya, the Buddha himself held wooden tools to repair the temple gate. The Sangha (monastic community) can possess all tools. If a Sangha building is damaged, one room can be sold to repair another, or bedding can be sold for repairs. The senior monk of the Sangha building or the senior monk of a private room often repairs minor damages themselves. Kāśyapa (one of the Buddha's disciples) frequently treads mud to repair Sangha buildings (etc.). A Bhikṣu can build their own house and prepare wood. In the Mahāsāṃghika-vinaya, Bhikṣus building rooms can plaster the walls and paint them with five colors, except for images of men and women uniting. Other images of mountains, forests, people, and horses are allowed. The Dharmaguptaka-vinaya also prohibits using inappropriate embroidery for decoration. It allows using other miscellaneous colored patterns of birds and animals. Ānanda (one of the Buddha's disciples) can have a separate room and receive offerings. If a private room is built on Sangha land, it should be vacated for guests; if not, the land should be returned to the Sangha (because one has taken Sangha land for personal use). Those building houses should not rush to finish, as it will not be sturdy. If building a large, multi-story hall, twelve years are allowed for construction. Other buildings should be measured and adjusted according to their size. If a Bhikṣu managing affairs completes a room and provides all necessary decorations and incense, they can live in the room for ninety days before moving out and not receiving another room. If a layperson can repair a dilapidated room, they should be given it after reporting to the Sangha. In the Pañcavargika-vinaya, all rooms are labeled with 'Room of So-and-so Dānapati (So-and-so donor)'. In the Daśabhāṇavāra-vinaya, if a room is donated to the Sangha and then transferred to nuns, it is an illegal donation, illegal acceptance, and illegal use. The same applies if it is donated to nuns and then transferred to the Sangha. If a room or bedding already has a donor, it can only be looked after and not taken from one person and given to another. Those who repair dilapidated rooms are allowed to live there for six years. Those who build new rooms are allowed to live there for twelve years. In the Mahāsāṃghika-vinaya, if the original Sangha building is damaged and the door direction is changed, they are allowed to live there for two or three years based on the amount of work done, after a Karma (formal act of the Sangha). If a vacant room is uninhabitable, those managing repairs should be allowed to live there temporarily. If beds, tables, pillows, or mattresses are dirty, torn, or need dyeing, washing, or repairing, they are also allowed to live there temporarily.
Chapter Twenty: On Donating for Construction and Repair
夫福出凈田道起少欲。為福之家唯重唯多。受施之者唯少唯節。多供無厭是為福之法。少受限量信行者之儀。律云。檀越雖施無厭。而受者應知足也。但出家之士形參聖服。有待之形假資方立。施時不取后須難得。若善應於法則能所無瑕。必於事莫準。使規成何寄。如能善省時資冷有力無事者。何謂道緣義立行從此生。何者。貪心出於情著。無染良由自節。縱心則非味起迷。約志則美膳生厭。所以善惡發於中懷。升沈寄乎方寸。是故為行人者。無宜輕縱不思時緣。任事生滯都無儉約脫漏深網。豈不悲哉。然渴愛難滿如海吞流。若裁之以法眾患俱息。既能形服異世摽懷遠大。何得於事容斯穢跡。但九流子俗尚鄙恥衣食。泥三寶聖種而滯于發足方墜泥塗。一何可嘆。今略述由漸下引誠文。使懷道之士詳而斂跡焉。就中分五。初明受施之人。二明厭治方便。三明立觀有教。四明作觀方法。五明隨治雜相。初中善見云。比丘受用施物有四種。一者盜用。若比丘破戒受施名為盜用。二負債用者。受施之時必須作念。不作得罪負人信施。三親友用。謂七學人受供。四主用阿羅漢。毗尼母云。受人信施不如法用。放逸其心廢修道業。入三塗中受重苦故。若不受苦報者食他信施。食即破腹出。衣即離身。若知前人無業而施與者。
【現代漢語翻譯】 現代漢語譯本： 福報源於清凈的福田，修行之道始於減少慾望。行善積福的人家，唯求真誠，唯求廣施；接受佈施的人，唯求適量，唯求節儉。多多供養而不知滿足，這才是培植福報的法則；少量接受供養，才是真正修行者的儀範。《律藏》中說，佈施者雖然樂於施捨而不覺厭倦，但接受佈施的人應當知足。只是出家之人，身著僧衣，外形上已是修行之人，但生活所需仍需仰仗外界的資助才能維持。佈施者佈施時若不接受，日後需要時就難以獲得。如果能善於遵循法則，那麼佈施者和接受者都能做到完美無瑕。凡事都應以此為準則，否則修行又將寄託於何處？如果能夠善於審時度勢，在生活富足且沒有俗事纏身的時候，什麼是修道的因緣？修道的意義在於樹立正確的觀念，修行也由此而生。什麼是正確的觀念呢？貪心源於情感的執著，沒有污染是因為自我節制。放縱自己的慾望，即使是美味佳餚也會讓人迷惑；約束自己的意志，即使是粗茶淡飯也會讓人厭倦。所以，善與惡都發自內心，昇華與沉淪都取決於自己的心念。因此，作為修行之人，不應該輕易放縱自己，不思考時節因緣。處理事務時產生滯礙，完全沒有節儉約束，陷入深深的漏網之中，這難道不是可悲的嗎？然而，渴求和貪愛難以滿足，就像大海吞噬河流一樣。如果用佛法來約束，各種煩惱都會平息。既然已經身著僧衣，外表上與世俗之人不同，內心也應懷有遠大的志向，怎麼能在行為上容忍這種污穢的痕跡呢？即使是世俗之人，尚且鄙視那些爲了衣食而奔波的人，而身為三寶的聖種，卻沉溺於世俗的瑣事，剛開始修行就墮入泥潭，這是多麼令人嘆息啊！現在我將簡要地闡述由淺入深的道理，並引用經文，使那些有志於修行的人能夠詳細瞭解並約束自己的行為。其中分為五個部分：第一，說明接受佈施的人應該如何做；第二，說明如何厭離世俗的治理，專注于修行；第三，說明建立正確的修行觀念；第四，說明如何進行觀修；第五，說明修行過程中可能出現的各種情況。第一部分，《善見律毗婆沙》中說，比丘接受和使用佈施的物品有四種情況：第一種是盜用，如果比丘破戒後接受佈施，就屬於盜用；第二種是負債使用，接受佈施的時候必須心存正念，否則就會得罪施主，欠下他們的佈施；第三種是親友使用，指七種有學之人接受供養；第四種是主人使用，指阿羅漢。 《毗尼母經》中說，接受別人的佈施卻不如法使用，放縱自己的心意，荒廢修道的事業，死後會墮入三惡道中遭受巨大的痛苦。如果不是受苦報應，那麼吃了別人的佈施，食物就會從腹中出來；穿了別人的衣服，衣服就會從身上脫落。如果知道佈施者沒有功德而施捨，那麼...
【English Translation】 English version: Blessings arise from pure fields of merit, and the path of practice begins with reducing desires. For families that cultivate blessings, sincerity and generosity are paramount. Those who receive offerings should value moderation and frugality. To offer much without satisfaction is the law of cultivating blessings; to receive little is the conduct of a true practitioner. The Vinaya states that although donors may give without weariness, recipients should know contentment. However, those who have left home and wear the robes of a renunciate, while outwardly resembling the holy, still rely on external support for their sustenance. If offerings are not accepted when given, they may be difficult to obtain later when needed. If one can skillfully follow the precepts, both the giver and receiver will be without fault. All matters should be judged by this standard; otherwise, where will practice be grounded? If one can skillfully assess the times, being materially sufficient and free from worldly affairs, what then is the condition for the path? The meaning of practice lies in establishing correct views, and practice arises from this. What are correct views? Greed arises from emotional attachment, and freedom from defilement comes from self-restraint. Indulging the mind leads to delusion, even with delicious food; restraining the will leads to aversion, even with simple meals. Therefore, good and evil originate in the heart, and elevation and decline depend on one's own mind. Thus, as a practitioner, one should not lightly indulge oneself, nor fail to consider the conditions of the time. If one's affairs become obstructed, lacking frugality and falling into deep nets of transgression, is this not lamentable? However, the thirst for love is difficult to satisfy, like the sea swallowing rivers. If one restrains it with the Dharma, all suffering will cease. Since one has already donned the robes, outwardly different from the laity, and harbors great aspirations, how can one tolerate such defilements in one's conduct? Even worldly people despise those who toil for food and clothing, yet as a holy seed of the Three Jewels, to be mired in worldly affairs, falling into the mud from the very beginning of practice, is truly regrettable! Now, I will briefly explain the principles, gradually leading from the shallow to the profound, and cite scriptural passages so that those who aspire to practice can understand in detail and restrain their conduct. This is divided into five parts: first, explaining how those who receive offerings should act; second, explaining how to renounce worldly governance and focus on practice; third, explaining how to establish correct views for practice; fourth, explaining how to engage in contemplation; fifth, explaining the various situations that may arise during practice. In the first part, the Samantapasadika states that there are four ways in which a Bhikkhu receives and uses offerings: the first is theft, if a Bhikkhu receives offerings after breaking the precepts, it is considered theft; the second is using on credit, when receiving offerings, one must have right mindfulness, otherwise one will offend the donors and be indebted to their offerings; the third is using by relatives and friends, referring to the seven types of learners receiving offerings; the fourth is using by the master, referring to an Arhat. The Vinaya-matrka states that receiving offerings from others but not using them according to the Dharma, indulging one's mind, and neglecting the work of cultivating the path, will lead to falling into the three evil realms and suffering great pain. If one does not suffer the retribution of suffering, then having eaten the offerings of others, the food will come out from the belly; having worn the clothes of others, the clothes will fall off the body. If one knows that the donor has no merit and yet gives...
能施所施二俱為施所墮。智論明能施清凈受者不凈。如是四句。若出家人無戒無慧食于信施。入銅橛地獄受鐵丸鐵漿二苦。四分乃至犯突吉羅以上罪。無故受他利養及持戒比丘禮敬。並不合受。二明厭治方便。如大集中。云何比丘觀所著衣作不樂想。若縫衣見衣觸衣著衣脫衣。觀如是時如血涂皮爛臭可惡蟲所住處。如是觀時于衣貪心即時除滅。云何修習食不樂想。若有比丘執持缽時。如血涂髑髏爛臭可惡蟲所住處。若得食時應觀。是食如死屍蟲。若見麨時如末骨想。得飯漿時作糞汁想。得諸餅時作人皮想。所執錫杖作人骨想。得乳酪時作濃血汗想。若得菜茹作發毛想。得種種漿作血想。是名于食生不樂想。云何于房舍生不樂想。若入房時念如地獄受諸苦惱。如是房舍即是和合所有。材木即是人骨。土是人肉。乃至一切床榻被褥亦復如是。作是觀時即名世間不可樂想。若能觀察如是想者。是人即得如實法也。四分寧以熱鐵為衣燒爛身盡。不著信心男女衣服。寧在鐵床燒身焦爛。不受信心好床臥具。寧受鐵屋中住燒身。不受房舍在中止宿。寧吞熱鐵鉤燒爛五藏從下而出。不受信心飲食。寧以熱戟刺腳。不受信心接足作禮。寧以熱斧自斬其身。不受信心手捫摸其身。何以故。不以此因墮三惡道。若非沙門非凈行。自言是沙門
【現代漢語翻譯】 現代漢語譯本 能施者和所施之物都成為施捨的處境，都被施捨所束縛。《智度論》闡明，能施者清凈，受施者不凈。就像這樣的四句偈語：如果出家人沒有戒律和智慧，卻食用信徒的供養，就會墮入銅橛地獄，遭受鐵丸和鐵漿兩種痛苦。《四分律》甚至規定，犯下突吉羅（輕罪）以上的罪過，無緣無故接受他人的供養，以及接受持戒比丘的禮敬，都是不應該接受的。 二、說明厭離和對治的方法。如《大集經》中說：『比丘應如何觀察所穿的衣服，從而生起厭惡的想法呢？』無論是縫製衣服、看到衣服、觸控衣服、穿著衣服還是脫下衣服，都應當觀想這些衣服如同塗滿鮮血的面板，腐爛發臭，令人厭惡，是蟲子居住的地方。這樣觀想時，對於衣服的貪心就會立刻消除。『應如何修習對食物的厭惡之想呢？』如果有比丘拿著缽時，應當觀想它如同塗滿鮮血的頭骨，腐爛發臭，令人厭惡，是蟲子居住的地方。得到食物時，應當觀想這些食物如同死屍上的蟲子。如果看到麥粉，就觀想它如同磨碎的骨頭。得到飯漿時，就觀想它如同糞汁。得到各種餅時，就觀想它如同人皮。所持的錫杖，就觀想它如同人骨。得到乳酪時，就觀想它如同濃稠的血汗。如果得到蔬菜，就觀想它如同頭髮。得到各種飲料，就觀想它如同血。這叫做對於食物生起厭惡之想。『應如何對於房舍生起厭惡之想呢？』如果進入房舍時，應當想到如同進入地獄，遭受各種痛苦。這樣的房舍都是由各種材料組合而成的，木材就像人骨，泥土就像人肉，乃至一切床榻被褥也都是如此。這樣觀想時，就叫做世間不可樂之想。如果能夠這樣觀察，這個人就能證得真實的佛法。』 《四分律》說，寧願用燒紅的鐵作為衣服，燒爛身體而死，也不要穿信心男女的衣服。寧願在鐵床上被燒得焦爛，也不要接受信徒供養的好床臥具。寧願住在鐵屋中被焚燒，也不要接受房舍而在其中止宿。寧願吞下燒紅的鐵鉤，燒爛五臟從下身而出，也不要接受信徒供養的飲食。寧願用燒紅的戟刺穿腳，也不要接受信徒的接足作禮。寧願用燒紅的斧頭砍斷自己的身體，也不要接受信徒用手觸控自己的身體。為什麼呢？因為不希望因此而墮入三惡道。如果不是沙門（出家修行者），不是清凈的修行者，卻自稱是沙門。
【English Translation】 English version The giver and the given both fall into the trap of giving, becoming bound by the act of giving. The Mahaprajnaparamita-sastra (智度論) clarifies that the giver is pure, while the receiver is impure. Like these four lines: if a monastic without precepts and wisdom consumes the offerings of faith, they will fall into the Copper Stake Hell (銅橛地獄), enduring the two sufferings of iron pellets and iron broth. The Four-Part Vinaya (四分律) even stipulates that committing offenses greater than a dukkhata (突吉羅, minor offense), receiving offerings without reason, and accepting the reverence of virtuous bhikkhus (比丘, monks) are all unacceptable. Secondly, it explains the methods of aversion and counteraction. As stated in the Mahasamghata Sutra (大集經): 'How should a bhikkhu contemplate the clothes they wear to generate a feeling of disgust?' Whether sewing clothes, seeing clothes, touching clothes, wearing clothes, or taking off clothes, one should contemplate these clothes as being like skin smeared with blood, rotten and foul-smelling, a place inhabited by insects. When contemplating in this way, the greed for clothes will immediately be eliminated. 'How should one cultivate the thought of aversion towards food?' If a bhikkhu is holding a bowl, they should contemplate it as being like a skull smeared with blood, rotten and foul-smelling, a place inhabited by insects. When obtaining food, one should contemplate this food as being like worms on a corpse. If seeing flour, one should contemplate it as being like ground bones. When obtaining rice gruel, one should contemplate it as being like fecal matter. When obtaining various cakes, one should contemplate them as being like human skin. The staff one holds should be contemplated as being like human bones. When obtaining milk and cheese, one should contemplate them as being like thick blood and sweat. If obtaining vegetables, one should contemplate them as being like hair. When obtaining various drinks, one should contemplate them as being like blood. This is called generating the thought of aversion towards food. 'How should one generate the thought of aversion towards dwellings?' If entering a dwelling, one should think of it as entering hell, enduring various sufferings. Such dwellings are all composed of various materials; the wood is like human bones, the soil is like human flesh, and even all the beds and bedding are the same. When contemplating in this way, it is called the thought of the world being undesirable. If one can observe in this way, that person will attain the true Dharma.' The Four-Part Vinaya (四分律) states that one would rather use red-hot iron as clothing, burning the body to death, than wear the clothes of faithful men and women. One would rather be burned to a crisp on an iron bed than accept the good beds and bedding offered by believers. One would rather live in an iron house and be burned than accept a dwelling and stay in it. One would rather swallow red-hot iron hooks, burning the internal organs and exiting from the lower body, than accept the food offered by believers. One would rather pierce the feet with a red-hot halberd than accept the prostration of believers. One would rather cut off one's own body with a red-hot axe than accept believers touching one's body with their hands. Why? Because one does not wish to fall into the three evil realms because of this. If one is not a sramana (沙門, wandering ascetic), not a pure practitioner, but claims to be a sramana.
凈行。破戒行惡都無持戒威儀。邪見覆處作罪。內空腐爛外現完凈食人施故。以不消信施墮三惡道長夜受苦。是故當持凈戒受人信施一切所須。能令施主得大果報。所為出家作沙門亦得成就。若明惡報。如僧護中廣述五十六事。涅槃阿含等大小乘經論並種種厭觀云云。三明立觀有教者。智論云。若不觀食法嗜美心堅著。墮不凈蟲中。洋銅灌口敢燒鐵丸。十誦云。每食時應生厭心為存身命故。摩得伽云。若得食時當觀。從倉中出地中。以糞屎和合種子得生。還養糞身云云。毗尼母云。若利根比丘得食時口口作念。得衣時著著作念。若入房時入入作念。若鈍根者初得衣食房舍總作一念。佛藏云。從聚落中乞食得已從聚而出。住至水邊可修道處。置食一面結加趺坐。當觀其食種種可惡。及觀自身極是惡器。廣如彼說。四明觀法。然衣食房藥四事供養能施捨慳受施除貪。此則能所俱凈生福廣利。若彼此隨情縱逸任性者。則俱墮負。聖賢同非。故涅槃云。或令施主果報減少或復無報等。雖利養等同。發有希數。食為大患。時須進口。過興既數。整法亦難。若不策其心府改其節操者。多陷迷醉矣。夫沙門之異俗。由立行有堅貞。同鄙世之昏悶。余行亦可知矣。故成論云。現見在臭屎中生。不在磐石中者。由貪味香故也。今故約食時
【現代漢語翻譯】 現代漢語譯本 凈行：如果破戒、行為邪惡，就沒有持戒的威儀。被邪見覆蓋，就會造作罪業。內心空虛腐爛，外表卻顯得完整乾淨，以此接受別人的施捨。因為不能消化信徒的佈施，就會墮入三惡道，長夜受苦。所以應當持守清凈的戒律，接受別人的信施和一切所需。這樣能使施主得到大的果報，也能使出家修行、成為沙門（Śrāmaṇa，修行者）的人得到成就。如果明白惡報，就像《僧護經》中詳細敘述的五十六件事。以及《涅槃經》、《阿含經》等大小乘經論中種種厭惡的觀想，等等。 三、明立觀有教者：《智論》中說，如果不觀察食物的本質，貪圖美味，內心執著，就會墮入不凈的蟲類中，或者遭受洋銅灌口、吞食燒紅鐵丸的痛苦。《十誦律》中說，每次吃飯時都應該生起厭惡之心，只是爲了維持生命。《摩得伽經》中說，得到食物時應當觀想，食物從倉庫中取出，在土地中與糞便混合，種子才能生長，然後用來滋養這個充滿糞便的身體，等等。《毗尼母經》中說，如果根器敏利的比丘在得到食物時，每吃一口都要作念；得到衣服時，穿上時也要作念；進入房間時，進入時也要作念。如果根器遲鈍的人，最初得到衣服、食物、房舍時，總共作一個念頭。《佛藏經》中說，從村落中乞食得到食物后，從村落中出來，住在靠近水源可以修道的地方，將食物放在一邊，結跏趺坐。應當觀察食物種種可惡之處，以及觀察自身也是極其污穢的器具，詳細內容如經中所說。 四、明觀法：衣、食、房、藥這四種供養，能使佈施者捨棄慳吝，受施者消除貪婪。這樣能使能施者和受施者都清凈，產生廣大的福報利益。如果彼此都隨順情感，放縱任性，那麼雙方都會墮落，被聖賢所否定。所以《涅槃經》中說，或者使施主的果報減少，或者甚至沒有果報，等等。雖然利養等等相同，但發心有希求和不希求的差別。食物是大的禍患，因為時時需要進口，過失興起既頻繁，整頓法度也很困難。如果不鞭策自己的心，改變自己的節操，就會大多陷入迷惑沉醉之中。沙門（Śrāmaṇa，修行者）與世俗的不同，在於樹立堅貞的操守；如果和鄙陋的世人一樣昏昧，那麼其他的行為也可以想見了。所以《成實論》中說，現在看到在臭屎中生長的，而不是在磐石中生長的，是因為貪圖味道的香美。現在姑且就吃飯時的情況來談談。
【English Translation】 English version Pure Conduct: If one breaks the precepts and acts wickedly, one lacks the dignified conduct of upholding the precepts. Being covered by wrong views, one commits sins. One's interior is empty and rotten, while the exterior appears complete and pure, thus accepting offerings from others. Because one cannot digest the alms of faith, one falls into the three evil realms, suffering for a long night. Therefore, one should uphold pure precepts and accept the alms of faith and all necessities. This enables the donor to obtain great rewards, and also enables the one who has left home to practice and become a Śrāmaṇa (ascetic) to achieve accomplishment. If one understands the evil consequences, as detailed in the 'Saṃgharakṣita Sutra' with its fifty-six matters, and in the 'Nirvana Sutra,' 'Agama Sutras,' and other Mahayana and Hinayana scriptures, along with various contemplations on loathsomeness, etc. Thirdly, clarifying that establishing contemplation has teachings: The 'Mahaprajnaparamita Sastra' says that if one does not contemplate the nature of food, craving delicious flavors and clinging to them in one's mind, one will fall into the realm of unclean insects, or suffer the pain of molten copper being poured into one's mouth and swallowing burning iron balls. The 'Daśabhūmika Sutra' says that every time one eats, one should generate a sense of disgust, doing so only to sustain life. The 'Matrika Sutra' says that when one obtains food, one should contemplate that the food is taken from the granary, mixed with manure in the earth, so that the seeds can grow, and then used to nourish this body filled with excrement, etc. The 'Vinaya-matrika' says that if a bhikkhu (monk) with sharp faculties obtains food, he should contemplate with each mouthful; when he obtains clothing, he should contemplate when putting it on; when he enters a room, he should contemplate when entering. If one has dull faculties, when first obtaining clothing, food, and lodging, he should contemplate with one thought in total. The 'Buddha-pitaka Sutra' says that after begging for food in a village and obtaining it, one should leave the village and dwell near water in a place suitable for cultivation. Place the food to one side and sit in the lotus position. One should contemplate the various disgusting aspects of the food, and also contemplate that one's own body is an extremely filthy vessel, as detailed in that sutra. Fourthly, clarifying the method of contemplation: The four offerings of clothing, food, lodging, and medicine enable the donor to relinquish stinginess and the recipient to eliminate greed. This enables both the giver and the receiver to be purified, generating vast blessings and benefits. If both parties follow their emotions, indulging in willfulness, then both will fall, being negated by the sages. Therefore, the 'Nirvana Sutra' says that it may cause the donor's rewards to be reduced or even have no reward, etc. Although the benefits and offerings are the same, the intention has differences of seeking and not seeking. Food is a great affliction, because it is constantly needed, and since faults arise frequently, it is difficult to rectify the Dharma. If one does not urge one's mind and change one's conduct, one will mostly fall into delusion and intoxication. The difference between a Śrāmaṇa (ascetic) and a common person lies in establishing steadfast conduct; if one is as ignorant as the vulgar world, then other behaviors can be imagined. Therefore, the 'Tattvasiddhi Sastra' says that what is seen now growing in stinking excrement, and not growing in bedrock, is because of craving the fragrance of flavors. Now, let us discuss the situation of eating.
立觀以開心道。略作五門。明瞭論如此分之。初計功多少量他來處。智論云。思惟此食。墾植耘除收。獲蹂治舂磨洮沙炊煮乃成。用功甚多。計一缽之食。作夫流汗。集合量之。食少汗多。須臾變惡。我若貪心。當墮地獄啖燒鐵丸。從地獄出作諸畜生償其宿債。或作豬狗常啖糞除。故於食中應生厭想。僧祇云。告諸比丘。計此一粒米。用百功乃成。奪其妻子之分。求福故施。云何棄之。二自忖己身德行。毗尼母云。若不坐禪誦經不營佛法僧事受人信施。為施所墮。若無三業知故而施。俱為施墮。比丘強飽食施主食憍慢意。或自食己食強飽過分。為施所墮。以其食亦從施主得故。何以故。佛長夜中常嘆最後限食(謂末後減口食)。施持戒者能受能消。施持戒果報大。破戒果報少(如是呵責。如上律文)。足食已更強食者。不加色力但增其患。故不應無度食。三防心離過。明瞭論疏云。律中說。出家人受食先須觀食後方得啖。凡食有三種。上食起貪。應離四事。一喜樂過。貪著香味身心安樂縱情取適故。二離食醉過。食竟身心力強不計於他故。三離求好顏色過。食畢樂於光悅勝常。不須此心。四離求莊嚴身過。食者樂得充滿肥圓故。二者下食便生嫌瞋。多墮餓鬼永不見食。三者中膳不分心眼多起癡舍。死墮畜生中作諸啖糞
【現代漢語翻譯】 現代漢語譯本： 通過觀察來開啟智慧之道。簡要地分為五個方面。如《明瞭論》所說：首先，計算食物的功勞多少，衡量食物的來源。《智論》說：『思維這食物，從耕種、除草、收割、碾壓、舂米、淘洗、烹煮才得以完成，耗費的功勞非常多。計算一缽食物，農夫流下的汗水，衡量之後，食物少而汗水多，很快就會變質。我如果貪心，應當墮入地獄，吞食燒紅的鐵丸。從地獄出來后，會變成各種畜生來償還前世的債務，或者變成豬狗，經常吃糞便。』因此，對於食物應該產生厭惡的想法。《僧祇律》說：『告訴各位比丘，計算這一粒米，要經過一百道工序才能完成，奪取了別人的妻子兒女的口糧，爲了求福才佈施出來，怎麼可以浪費呢？』 第二，自己衡量自己的德行。《毗尼母經》說：『如果不坐禪、誦經，不經營佛法僧事，接受別人的信施，就會因為接受佈施而墮落。如果沒有三業的認知，故意接受佈施，都會因為接受佈施而墮落。』比丘強行吃飽施主的食物，心生驕慢。或者自己吃自己的食物，強行吃飽超過了應有的份量，也會因為接受佈施而墮落，因為這些食物也是從施主那裡得到的。為什麼呢？佛陀長夜中經常讚歎最後限食（指末後減少口糧）。佈施給持戒的人，他們能夠接受和消化，佈施持戒的人果報大，佈施破戒的人果報小（像這樣呵責，如上面的律文）。已經吃飽了還強行吃的人，不會增加氣色和力氣，只會增加疾病，所以不應該沒有節制地吃。 第三，防止內心產生過失。《明瞭論疏》說：『律中說，出家人接受食物，首先要觀察食物，然後才能吃。』凡是吃東西有三種情況：上等的食物會引起貪婪，應該遠離四種過失：一是喜樂過，貪戀食物的香味，身心安樂，放縱地享受；二是離食醉過，吃完後身心力氣強壯，不顧及他人；三是離求好顏色過，吃完后喜歡容光煥發，勝過平常，不需要這種心；四是離求莊嚴身過，吃東西的人喜歡變得飽滿肥胖。二者，下等的食物容易產生嫌棄和嗔恨，多會墮入餓鬼道，永遠見不到食物。三者，中等的食物不分心眼，容易產生愚癡和吝嗇，死後墮入畜生道中，變成各種吃糞便的動物。
【English Translation】 English version: Cultivate contemplation to open the path of wisdom. Briefly, there are five aspects. As stated in the Mingliao Lun (Treatise on Clarity): First, calculate the merit of the food and measure its source. The Zhi Lun (Great Perfection of Wisdom Treatise) says: 'Contemplate this food, which is completed through cultivation, weeding, harvesting, threshing, milling, washing, and cooking, requiring a great deal of effort. Calculate a bowl of food, the sweat of the farmer, and measure it. The food is little, but the sweat is much, and it will quickly spoil. If I am greedy, I should fall into hell, swallowing red-hot iron balls. After coming out of hell, I will become various animals to repay my past debts, or become pigs and dogs, constantly eating feces.' Therefore, one should generate a sense of disgust towards food. The Sengqi Vinaya (Sanghika Vinaya) says: 'Tell all monks, calculate this one grain of rice, which requires a hundred processes to complete, taking away the food of others' wives and children, and given as alms for seeking blessings. How can it be wasted?' Second, measure your own virtue. The Vinaya-matrika (Vinaya Mother Sutra) says: 'If one does not practice meditation, recite scriptures, or manage the affairs of the Buddha, Dharma, and Sangha, and accepts the offerings of others, one will fall because of accepting alms. If one does not have the knowledge of the three karmas and intentionally accepts alms, one will fall because of accepting alms.' A monk forcibly eats his fill of the alms-giver's food, giving rise to arrogance. Or one eats one's own food, forcibly eating one's fill beyond what is appropriate, one will also fall because of accepting alms, because this food is also obtained from the alms-giver. Why? The Buddha often praised limited eating at the end of the night (referring to reducing food intake at the end). Giving alms to those who uphold the precepts, they are able to accept and digest it. Giving alms to those who uphold the precepts has great karmic rewards, while giving alms to those who break the precepts has small karmic rewards (reproaching in this way, as in the above Vinaya text). Those who are already full and still forcibly eat will not increase complexion and strength, but will only increase illness, so one should not eat without restraint. Third, prevent faults from arising in the mind. The Mingliao Lun Shu (Commentary on the Treatise on Clarity) says: 'The Vinaya says that when a renunciant receives food, one must first observe the food before eating it.' There are three situations when eating: Superior food will cause greed, and one should stay away from four faults: First, the fault of joy and pleasure, being greedy for the flavor of the food, the body and mind are at ease, indulging in enjoyment; second, the fault of intoxication from food, after eating, the body and mind are strong, disregarding others; third, the fault of seeking a good complexion, after eating, one likes to be radiant, surpassing the ordinary, one does not need this mind; fourth, the fault of seeking to adorn the body, the eater likes to become full and fat. Second, inferior food easily generates aversion and anger, and one will often fall into the realm of hungry ghosts, never seeing food. Third, mediocre food does not distinguish the mind and eyes, and easily generates ignorance and stinginess, and after death, one will fall into the animal realm, becoming various animals that eat feces.
樂糞等蟲。初貪重故併入地獄。且略如此。反此三毒成三善根生三善道。謂無貪故生諸天。中下二可知。四正事良藥觀分二。為除故病。飢渴不治交廢道業。不生新病。食飲減約。宿食消滅。又以二事為譬。初如油膏車。但得轉載。焉問油之美惡。二欲度險道。有子既死。饑窮餓急便食子肉。必無貪味。五為成道業觀三種。一為令身久住故。欲界之身必假摶食。若無不得久住。道緣無託故。二為相續壽命。假此報身假命成法身慧命故。三為修戒定慧伏滅煩惱故。持世云。若不除我倒。此是外道。不聽受人一杯之水。佛藏亦爾。必厭我倒。于納衣粗食不應生著。五明隨治雜相。華嚴云。若得食時當愿眾生為法供養志存佛道。五分若不為解脫出家者不得受請。若坐禪誦經檢校僧事併爲解脫出家者聽受僧次。十誦若到食處。應默然一心凈持威儀生他善心。當徐入徐坐。應觀是食難求難得難成辨。當觀入口在生藏熟藏。若后出時唯是不凈。由此食因緣起種種煩惱罪業受苦果報。五百問云。昔有比丘。好樂衣服晝夜染著。因病致死。后為化生蛇。還來纏衣。眾僧葬死比丘訖取衣作法。蛇便延頸吐毒。僧共看之。有得道者入四等觀。語蛇令去。遂入草中毒盛火出燒身。命終入地獄。毗尼母云。衣作念云。為除寒熱羞恥故。房作念言
【現代漢語翻譯】 現代漢語譯本： 像樂糞蟲這樣的眾生，最初因為貪著沉重而墮入地獄。這裡只是簡略地說明一下。反過來，去除這三種毒（貪、嗔、癡）就能成就三種善根，從而往生到三善道。也就是說，因為沒有貪慾，所以能往生到諸天。中間和下等的兩種情況可以類推得知。 四、關於爲了正事而服用良藥的觀想，分為兩種。一是為去除舊病。如果因為飢渴而不治療，就會荒廢道業。二是為不生新病。要減少飲食，使宿食得以消化。又用兩種事情來作比喻。一是像油膏車，只要能夠運載東西就行，哪裡還管油的好壞。二是想要度過危險的道路，即使有兒子死了，飢餓困頓到了極點，也只能吃兒子的肉，一定不會貪圖味道。 五、爲了成就道業而進行的觀想有三種。一是為令身體能夠長久住世。欲界眾生的身體必須依靠食物才能維持，如果沒有食物就不能長久住世，修道的因緣也就沒有依託。二是為相續壽命。憑藉這個報身和壽命，才能成就法身慧命。三是為修持戒定慧，從而降伏和滅除煩惱。 《持世經》中說：『如果不能去除我見顛倒，這就是外道。』外道不接受別人一杯水。佛陀的教誨也是如此，必須厭惡我見顛倒，對於破舊的僧衣和粗糙的食物不應該產生執著。 五、說明隨順治療的各種情況。《華嚴經》中說：『如果得到食物時，應當發願眾生爲了佛法而供養，志向在於佛道。』《五分律》中說：『如果不是爲了解脫而出家的人，不得接受供養。』如果坐禪、誦經、檢查僧眾事務都是爲了解脫而出家的人，可以接受僧眾的輪值安排。 《十誦律》中說：『如果到了吃飯的地方，應當默然一心，保持威儀，使他人心生善念。應當慢慢地進入，慢慢地坐下。應當觀想這些食物是難以尋求、難以得到、難以成就的。應當觀察食物進入口中，經過生藏和熟藏。如果之後排泄出來，就只是不凈之物。因為這些食物的因緣，會產生種種煩惱罪業，並承受痛苦的果報。』 《五百問》中說：『過去有一位比丘，喜歡衣服，日夜染著。因為生病而死，後來轉生為一條化生蛇，還來纏繞衣服。僧眾埋葬了死去的比丘后，取走他的衣服做法事。蛇就伸長脖子吐毒。僧眾一起觀看，有一位得道者進入四等觀，告訴蛇讓它離開。蛇就進入草叢中毒發作，火燒身而死，命終后墮入地獄。』 《毗尼母經》中說：『穿衣時應當作念說：爲了去除寒冷、炎熱和羞恥。』建造房屋時應當作念說：
【English Translation】 English version: Beings like dung beetles initially fall into hell due to their heavy attachment. This is a brief explanation. Conversely, eliminating these three poisons (greed, hatred, and delusion) cultivates three wholesome roots, leading to rebirth in the three good realms. That is, due to the absence of greed, one can be reborn in the heavens. The middle and lower two can be understood analogously. Four, regarding the contemplation of taking good medicine for the sake of proper matters, it is divided into two aspects. First, to remove old illnesses. If one does not treat hunger and thirst, one's practice of the path will be abandoned. Second, to prevent new illnesses from arising. One should reduce food and drink so that accumulated food can be digested. Two analogies are used. First, like a cart with oiled axles, as long as it can carry things, one doesn't care about the quality of the oil. Second, wanting to cross a dangerous road, even if one's son has died, if one is extremely hungry and impoverished, one can only eat the flesh of one's son, and one will certainly not crave the taste. Five, there are three types of contemplation for accomplishing the path. First, to enable the body to dwell long in the world. The body of beings in the desire realm must rely on food to be maintained. Without food, one cannot dwell long in the world, and the conditions for practicing the path will have no support. Second, to continue life. Relying on this retribution body and life, one can accomplish the Dharma body and wisdom life. Third, to cultivate precepts, concentration, and wisdom, thereby subduing and eliminating afflictions. The Drstisatya Sutra says: 'If one cannot remove the inverted view of self, this is an outsider's path.' Outsiders do not accept even a cup of water from others. The Buddha's teachings are also like this; one must detest the inverted view of self, and one should not be attached to worn-out robes and coarse food. Five, explaining the various aspects of following treatment. The Avatamsaka Sutra says: 'If one obtains food, one should vow that all beings make offerings for the Dharma, with their aspiration set on the Buddha's path.' The Vinaya-matrka says: 'If one has not left home for the sake of liberation, one may not accept offerings.' If sitting in meditation, reciting scriptures, and inspecting monastic affairs are all for the sake of liberation, one may accept the monastic arrangements. The Dasabhumi Sutra says: 'If one arrives at the place for eating, one should be silent and single-minded, maintaining proper conduct, so that others will generate good thoughts. One should enter slowly and sit down slowly. One should contemplate that this food is difficult to seek, difficult to obtain, and difficult to accomplish. One should observe the food entering the mouth, passing through the raw and cooked organs. If it is later excreted, it is only impure matter. Because of the conditions of this food, various afflictions, sinful deeds, and painful consequences will arise.' The Five Hundred Questions says: 'In the past, there was a Bhiksu (monk) who liked clothes and was attached to dyeing them day and night. Because of illness, he died, and was later reborn as a spontaneously born snake, which still came to wrap around the clothes. After the Sangha (community) buried the dead Bhiksu, they took his clothes to perform a Dharma service. The snake stretched out its neck and spat venom. The Sangha all watched, and one who had attained the path entered the four immeasurables, telling the snake to leave. The snake then entered the grass, where the poison took effect, and it burned to death. After death, it fell into hell.' The Vinaya-matrka says: 'When wearing clothes, one should contemplate: for the sake of removing cold, heat, and shame.' When building a house, one should contemplate:
。為障風雨故。食作念言。為除飢渴因緣故。傳云。凡食不得過三匙。為斷一切惡故進初匙。為修一切善故進中匙。為度一切眾生故進后匙。乃至迴向佛道進余菜茹等。余如下說。四分云。量腹而食。度身而衣趣足而已。又云。食知比足。故苦消滅新苦不生。有力無事令身安隱。增一云。多食五苦。一大便數。二小便數。三多睡眠。四身重不堪修業。五多患食不消化。故佛言。食知節量。因說偈云。多食致病苦。少食氣力衰。處中而食者如秤無言下。雜寶藏中有王試外道比丘。好惡二食以驗知道法。比丘乃至說偈云。是身如車。好惡無擇。香油臭脂。等同調滑。中含云。告諸比丘。于告活中下極至邊者謂行乞食。世間大諱為禿頭擎瓦缽行。彼族姓子為義故受。以厭患生老病死諸苦惱故。若愚人出家而行思欲持戒慢緩。如以穢洗穢。何由可脫。前具列正教。必須準用。臨食五觀口口緣之。隨得隨失者。為貪等毒所奪。
四分律刪繁補闕行事鈔卷下(二終)
四分律刪繁補闕行事鈔卷下(之三)
頭陀行儀篇第二十一
夫報力增上行成精潔。故能高超眾累。竦拔不群。是以釋迦一化盛稱斯德。故凡所制者併爲多貪。凡開教中先揚此行。欲使進疲怠之客趣禪定之城。策染塵之去登尸羅之陛。此其大
【現代漢語翻譯】 現代漢語譯本：爲了遮擋風雨的緣故，在吃飯時應這樣想：『爲了去除飢渴的因緣。』 傳說，凡是吃飯都不能超過三匙。進第一匙飯時，要想『爲了斷除一切惡』；進第二匙飯時，要想『爲了修一切善』；進第三匙飯時，要想『爲了度一切眾生』。乃至將飯菜迴向佛道。其餘的如下面所說。《四分律》中說：『要衡量腹部的容量來吃飯，衡量身體的需求來穿衣，達到足夠就可以了。』 又說：『飲食知量，苦惱就會消滅，新的苦惱也不會產生，這樣才能有力氣，沒有煩惱，使身體安穩。』《增一阿含經》中說：『多食有五種苦惱：一是大便次數多，二是小便次數多，三是睡眠多，四是身體沉重，不能修行，五是容易消化不良。』 所以佛說：『飲食要知道節制。』 因此說了偈子：『多吃會導致疾病痛苦，少吃會導致氣力衰弱，適中而吃就像秤一樣，沒有過多的言語。』《雜寶藏經》中記載，有國王用好和壞兩種食物來試驗外道比丘，以此來驗證其道法。比丘甚至說了偈子：『這個身體就像車一樣，對於好壞沒有選擇。香油和臭油，同樣用來調和潤滑。』《中含經》中說：『告訴各位比丘，在各種謀生方式中，最下等最邊緣的就是乞食。世俗之人認為光頭拿著瓦缽乞討是很丟臉的事情，但那些族姓之子爲了義理而接受它，因為他們厭患生老病死等各種苦惱。如果愚蠢的人出家后仍然思念慾望，持戒懈怠，就像用污穢來清洗污穢，怎麼能夠解脫呢？』 前面已經詳細列出了正教，必須遵照使用。臨吃飯時要進行五觀想，每一口飯都要緣念。如果隨得隨失，就會被貪婪等毒所奪走。 《四分律刪繁補闕行事鈔》卷下（二終） 《四分律刪繁補闕行事鈔》卷下（之三） 頭陀行儀篇第二十一 依靠報應的力量，增上修行，成就精進純潔，所以能夠超越各種牽累，高聳挺拔，與衆不同。因此，釋迦牟尼佛一生都在盛讚這種德行。所以凡是他所制定的戒律，都是爲了對治過多的貪慾。凡是開示教誨，都首先弘揚這種苦行。想要讓疲憊懈怠的人走向禪定的城池，鞭策沾染塵垢的人登上尸羅（戒律，Śīla）的臺階。這就是它的偉大之處。
【English Translation】 English version: To prevent wind and rain, when eating, one should think: 'To eliminate the causes of hunger and thirst.' It is said that one should not eat more than three spoonfuls. When taking the first spoonful, one should think, 'To cut off all evil'; when taking the second spoonful, one should think, 'To cultivate all good'; when taking the third spoonful, one should think, 'To liberate all sentient beings.' Even when offering the remaining vegetables, one should dedicate them to the path of Buddhahood. The rest is as described below. The Four-Part Vinaya says: 'Eat according to the capacity of your stomach, and dress according to the needs of your body, just enough is sufficient.' It also says: 'Knowing the right amount to eat, suffering will cease, and new suffering will not arise. This will give you strength, freedom from worries, and peace of mind.' The Ekottara Agama says: 'Eating too much causes five sufferings: first, frequent bowel movements; second, frequent urination; third, excessive sleep; fourth, a heavy body, unable to cultivate; and fifth, indigestion.' Therefore, the Buddha said: 'Know moderation in eating.' Hence, he spoke a verse: 'Eating too much leads to illness and suffering, eating too little leads to weakness. Eating in moderation is like a scale, without excessive words.' The Miscellaneous Treasures Sutra records that a king tested non-Buddhist monks with good and bad food to verify their Dharma. The monks even spoke a verse: 'This body is like a cart, without choice between good and bad. Fragrant oil and foul grease are equally used for lubrication.' The Madhyama Agama says: 'Tell the monks that among all means of livelihood, the lowest and most marginal is begging for food. Worldly people consider it shameful for a bald head to carry a clay bowl and beg, but those sons of noble families accept it for the sake of righteousness, because they are weary of the sufferings of birth, old age, sickness, and death. If a foolish person leaves home but still thinks of desires and is lax in upholding the precepts, it is like washing filth with filth; how can they be liberated?' The correct teachings have been listed in detail above and must be followed. When about to eat, one should engage in the five contemplations, contemplating with each mouthful. If one gains and loses immediately, one will be robbed by the poisons of greed, etc. The Four-Part Vinaya, Abridged and Supplemented, Volume Two (End) The Four-Part Vinaya, Abridged and Supplemented, Volume Two (Part Three) Chapter Twenty-One: Rules for Ascetic Practices Relying on the power of karmic retribution, increasing practice, and achieving diligence and purity, one can transcend all entanglements, stand tall and be extraordinary. Therefore, Śākyamuni Buddha throughout his life praised this virtue. Thus, all the precepts he established were to counteract excessive greed. Whenever he gave teachings, he first promoted this ascetic practice. He wanted to lead the weary and lazy to the city of meditation, and urge those stained with dust to ascend the steps of Śīla (precepts).
意也。智論云。佛意令弟子隨道行舍世樂。故贊十二頭陀為本。有因緣不得已而聽餘事云云。就中分四。一釋總名。二列數明體。三諸部異行。四雜出諸法。初釋總名顯德。善見云。頭陀者漢言抖擻。謂抖擻煩惱離諸滯著。聖善住意天子經云。頭陀者抖擻貪慾瞋恚．愚癡．三界六入。一一別論。又云。我說此人能善抖擻。如是抖擻不取不捨不修不著。我說此人能說頭陀。增一阿含云。其有毀贊十二頭陀一一行者。則為毀贊於我。我常贊行此法。由此住世故。我法久住於世也。十輪云。毀破禁戒失頭陀。以造逆故非我滅。如過去佛之所說。破凈戒者不入眾數。華手經云。以迦葉行頭陀苦行故來至佛所。如來移身份座與迦葉。辭讓不受。雜含中。佛親命以半座。手授僧伽梨易迦葉所著大衣。于大眾中稱讚頭陀大行。四分佛三月靜坐。唯除一供養人。時有六十頭陀。往至佛所為佛讚歎。名供養佛人。十住婆沙。阿練若比丘略說十利。盡形不應舍。一自在來去。二無我我所。三隨意無障。四心樂習空處。五住處少欲少事。六不惜身命為具功德。七遠離鬧語。八雖行功德不求報恩。九隨順禪定易得一心。十處於空處易生無礙想。若有因緣聽入塔寺。有通有局。不同外道盡形空處。廣說如頭陀品中。頭陀名通聚落空野。蘭若冢間定
【現代漢語翻譯】 現代漢語譯本： 意也。《智論》說，佛陀的意思是讓弟子們遵循正道修行，捨棄世俗的享樂。因此讚揚十二頭陀行是根本。如果有因緣或不得已的情況，也可以允許其他事情。 其中分為四個部分：一是解釋總名，二是列舉數目並闡明體性，三是各部的不同修行方式，四是雜出各種法門。 首先解釋總名，彰顯其功德。《善見律毗婆沙》說，『頭陀』在漢文中是『抖擻』的意思，指抖擻掉煩惱，遠離各種滯礙和執著。《聖善住意天子經》說，『頭陀』是抖擻貪慾、瞋恚、愚癡，以及三界六入。一一分別論述。又說，『我說這個人能夠很好地抖擻。像這樣抖擻，不取不捨，不修不著。我說這個人能夠說頭陀。』 《增一阿含經》說，『如果有譭謗或讚揚十二頭陀行，一一奉行的人，就是譭謗或讚揚我。我常常讚歎修行這種法。因為這樣住世，我的法才能長久住世。』 《十輪經》說，『毀壞禁戒就會失去頭陀行。因為造作了違逆的行為，就不是我所要滅度的對象。』如同過去諸佛所說，破戒的人不能進入僧團。《華手經》說，因為迦葉尊者修行頭陀苦行，所以來到佛陀處。如來移動身體，分座位給迦葉，迦葉辭讓不受。在《雜阿含經》中，佛陀親自命他坐半座，並用手將僧伽梨（袈裟）換給迦葉所穿的大衣。在大眾中稱讚頭陀的大行。 《四分律》記載，佛陀三個月接受供養，只有一個供養人。當時有六十位頭陀行者，前往佛陀處為佛陀讚歎，被稱為供養佛的人。《十住婆沙論》中，阿練若（Aranya，空閑處）比丘略說十種利益，終身不應捨棄：一是自在來去，二是沒有我及我所，三是隨意無障礙，四是內心喜歡習於空處，五是住處少欲少事，六是不吝惜身命爲了成就功德，七是遠離喧鬧的言語，八是即使行功德也不求回報，九是隨順禪定容易得到一心，十是處於空處容易生起無礙的觀想。如果有因緣，可以進入塔寺。有通有局，不同於外道終身住在空處。詳細的解說在《頭陀品》中。頭陀行通於聚落、空野、蘭若（Aranya，寂靜處）、冢間等處。
【English Translation】 English version: It is the meaning. The Mahaprajnaparamita-sastra says, 'The Buddha's intention is to have disciples follow the path and renounce worldly pleasures. Therefore, the twelve dhuta practices are praised as fundamental. If there are reasons or unavoidable circumstances, other matters may be permitted.' It is divided into four parts: first, explaining the general name; second, listing the numbers and clarifying the essence; third, the different practices of various schools; and fourth, miscellaneous teachings. First, explaining the general name to reveal its virtues. The Samantapasadika says, 'Dhuta in Chinese means 'to shake off,' referring to shaking off afflictions and abandoning all attachments and clinging.' The Sagaramati-deva-putra-sutra says, 'Dhuta is shaking off greed, hatred, ignorance, the three realms, and the six entrances.' Each is discussed separately. It also says, 'I say that this person can shake off well. Shaking off in this way, neither grasping nor abandoning, neither cultivating nor clinging. I say that this person can speak of dhuta.' The Ekottara Agama says, 'If there are those who slander or praise the twelve dhuta practices, those who practice them one by one, they are slandering or praising me. I always praise the practice of this Dharma. Because of this dwelling in the world, my Dharma will abide in the world for a long time.' The Dasacakra-ksitigarbha-sutra says, 'Destroying the precepts will lose the dhuta practices. Because of committing rebellious acts, they are not those whom I will liberate.' As the Buddhas of the past have said, those who break the pure precepts cannot enter the Sangha. The Hastakavalasutra says that because Kashyapa practiced dhuta asceticism, he came to the Buddha's place. The Tathagata moved his body and shared his seat with Kashyapa, but Kashyapa declined. In the Samyukta Agama, the Buddha personally asked him to sit on half of the seat and personally exchanged the sanghati (robe) that Kashyapa was wearing for his own. He praised the great practice of dhuta among the assembly. The Vinaya-pitaka records that the Buddha received offerings for three months, with only one donor. At that time, there were sixty dhuta practitioners who went to the Buddha's place to praise the Buddha and were called those who offered to the Buddha. In the Dasabhumika-vibhasa-sastra, an Aranya (secluded place) Bhikshu briefly explains ten benefits that should not be abandoned for life: first, freedom to come and go; second, no self or what belongs to self; third, freedom without obstacles; fourth, the mind enjoys practicing in empty places; fifth, dwelling with few desires and few affairs; sixth, not being stingy with one's life for the sake of accomplishing merit; seventh, staying away from noisy speech; eighth, even when performing meritorious deeds, not seeking reward; ninth, following meditation, it is easy to attain one-pointedness of mind; tenth, being in an empty place, it is easy to generate unobstructed thoughts. If there is a reason, one can enter stupas and temples. There are general and specific cases, unlike the heretics who live in empty places for life. Detailed explanations are in the Dhuta chapter. Dhuta practice is common in villages, empty fields, Aranya (quiet places), cemeteries, and so on.
出城邑。余之十行喧靜通行。二列數者位分為四。謂衣食處及威儀也。先出相生次第。后一一列行各辨方法。初衣服中者。衣是資道之緣濟身最要。故先就外資以明知足。若於此衣取不得方。廣生罪累為惡業所纏縛。在三有障礙出道。即非頭陀。是故教諸比丘于彼外資少欲知足。受取有方趣得資身長道便罷。即是頭陀。離諸貪著故。衣中立二。一者納衣。二者三衣。雖得衣以障身。內有饑虛等惱寧堪進業。故就食中立四頭陀。一者乞食。二不作餘食法。三一坐。四一揣也。然衣食乃具修道義立。若處在憒鬧心多蕩亂。必托靜緣始成正節。是以于處立五頭陀。謂蘭若．冢間．樹下．露坐．隨坐。上來三種並是助緣。若繫念思量斬纏。出要者無過坐法。故於威儀立一常坐。二列名行體。初納衣者四分云。舍檀越施衣著糞掃衣。十住婆沙云。比丘欲具足行持戒品應著二種衣。謂居士施糞掃得也。以有十利故。一慚愧。二障寒熱毒蟲。三表示沙門儀法。四一切天人見法衣尊敬如塔。五厭離心者染衣非貪好。六隨順寂滅非為熾然煩惱。七由著法衣有惡易見。八更不須余物莊嚴故。九隨八聖道故。十我當精進行道不以染污心於須臾間。寶梁經周那沙彌洗糞掃衣。諸天取汁自洗身。二者三衣。四分舍諸長衣著三衣。論云。但有三衣更
【現代漢語翻譯】 現代漢語譯本 出城邑（離開城鎮）。我的十種頭陀行，在喧鬧和寂靜的地方都可以實行。這十種分為兩大類，再細分為四類，指的是衣、食、住處和威儀。先說相生的次第，然後一一列出行持的方法。首先是衣服方面。衣服是資助修道的因緣，對維持身體非常重要。所以先從外在的資助方面入手，以明白知足的道理。如果對於衣服的獲取不得其法，就會廣泛地產生罪業，被惡業所纏縛，在三有（欲有、色有、無色有）中受到障礙，無法出離，那就不是頭陀行了。因此，教導各位比丘，對於外在的資助要少欲知足，接受和獲取的方式要正確，得到足以維持身體、增長道業的資具就足夠了，這就是頭陀行，遠離各種貪著。所以在衣服方面設立兩種頭陀行：一是納衣（補綴的衣服），二是三衣（袈裟）。雖然得到了衣服來遮蔽身體，但如果內心有飢餓等困擾，又怎麼能精進修業呢？所以在飲食方面設立四種頭陀行：一是乞食，二是不做其他烹飪食物的方法，三是一坐食，四是一摶食（一次只吃一團食物）。衣食具備了，才能建立修道的意義。如果住在喧鬧的地方，心容易散亂，必須依靠清凈的處所才能成就正節。因此，在住處方面設立五種頭陀行：即蘭若（寂靜處）、冢間（墳墓間）、樹下、露坐、隨坐。以上三種都是助緣。如果能繫念思量，斬斷纏縛，要出離生死輪迴，沒有比坐禪更好的方法了。所以在威儀方面設立一種頭陀行：常坐。下面分別列出名目和行持的體相。首先說納衣。《四分律》說，捨棄檀越（施主）佈施的衣服，穿著糞掃衣（從垃圾堆撿來的衣服）。《十住婆沙論》說，比丘想要具足持戒的品行，應當穿著兩種衣服，即居士佈施的衣服和糞掃衣。因為糞掃衣有十種利益：一、慚愧；二、遮蔽寒冷、暑熱和毒蟲；三、表示沙門的儀法；四、一切天人見到法衣，都像見到佛塔一樣尊敬；五、厭離心的人穿著染色的衣服，不是爲了貪圖美好；六、隨順寂滅，不是爲了熾盛煩惱；七、因為穿著法衣，所以惡行容易被發現；八、不再需要其他東西來裝飾；九、隨順八聖道；十、我應當精進修行，不以染污的心在須臾之間懈怠。《寶梁經》中，周那沙彌洗糞掃衣，諸天取其洗衣之水來洗身。二是三衣。《四分律》說，捨棄各種長衣，只穿著三衣。《論》中說，只要有三衣，就足夠了。
【English Translation】 English version Leaving towns and villages. My ten Dhuta practices can be carried out in both noisy and quiet places. These ten are divided into two main categories, further subdivided into four: clothing, food, dwelling, and deportment. First, I will discuss the order of interdependence, and then list the methods of practice one by one. First, regarding clothing. Clothing is an essential condition for supporting the path, crucial for maintaining the body. Therefore, we begin with external support to understand the principle of contentment. If one's acquisition of clothing is improper, it will generate extensive sins, be entangled by evil karma, and be obstructed in the three realms of existence (the realm of desire, the realm of form, and the formless realm), unable to escape. That is not Dhuta practice. Therefore, teach all Bhikkhus to be content with little regarding external support, to accept and acquire in the right way, and to be satisfied with the resources sufficient to maintain the body and increase the path. That is Dhuta practice, free from all attachments. Therefore, two Dhuta practices are established regarding clothing: first, patched robes (robes made of discarded cloth), and second, the three robes (Kasaya). Although one obtains clothing to cover the body, if the mind is troubled by hunger and other distresses, how can one diligently cultivate? Therefore, four Dhuta practices are established regarding food: first, begging for food; second, not preparing food in other ways; third, eating in one sitting; and fourth, eating one ball of food (eating only one lump of food at a time). With clothing and food provided, the meaning of cultivating the path can be established. If one lives in a noisy place, the mind is easily distracted, and one must rely on a quiet place to achieve proper discipline. Therefore, five Dhuta practices are established regarding dwelling: namely, Aranya (quiet place), cemetery, under a tree, open-air sitting, and sitting wherever. The above three are all supporting conditions. If one can focus the mind and contemplate, cutting off entanglements, there is no better method than sitting meditation to escape the cycle of birth and death. Therefore, one Dhuta practice is established regarding deportment: constant sitting. Below, I will list the names and the essence of the practices separately. First, regarding patched robes. The 'Sarvastivada Vinaya' says, 'Abandon the robes donated by Danapati (benefactors) and wear patched robes (robes collected from garbage heaps).' The 'Dasabhumika-Vibhasa' says, 'If a Bhikkhu wants to fully uphold the precepts, he should wear two kinds of robes: robes donated by laypeople and patched robes.' Because patched robes have ten benefits: first, shame; second, shielding from cold, heat, and poisonous insects; third, representing the deportment of a Sramana; fourth, all Devas and humans, upon seeing the Dharma robes, respect them as they would a Stupa; fifth, those with a mind of renunciation wear dyed robes, not to crave beauty; sixth, conforming to Nirvana, not to ignite afflictions; seventh, because one wears Dharma robes, evil deeds are easily discovered; eighth, no other ornaments are needed; ninth, conforming to the Eightfold Noble Path; tenth, I should diligently cultivate, not be lazy with a defiled mind even for a moment. In the 'Ratnakuta Sutra', when the Sramanera Cunda washed his patched robes, the Devas took the water used to wash the robes to wash their bodies. Second, the three robes. The 'Sarvastivada Vinaya' says, 'Abandon all long robes and only wear the three robes.' The 'Abhidharma' says, 'Having only the three robes is sufficient.'
不畜余衣有十利。一於三衣外無求受疲苦。二無守護疲苦。三所畜物少。四唯身所著為足。五細戒行。六行來無累。七身體輕便。八隨阿練若處住。九處處住無顧惜。十隨順道行。三乞食法。善見云三乘聖人悉皆乞食。薩婆多受乞食法者。一以在眾因緣故多諸惱害。二以鞭打僧祇人民共相瞋惱。多諸非法食不清凈。三以觀他意色心不安。四少欲知足修四聖種。受檀越請亦有過失。以請因緣先粗者更令精細。若少勸多。若無兼味教增眾饌。心有希望即非少欲聖種之法。常懷彼我得失之心。若乞食者。蕭然無系意無增減。又眾食有盡。乞食無窮。佛教弟子修無盡法。四分蘭若比丘入村乞食者。清且凈洗手。至衣架邊一手舉衣。一手挽取抖擻著七條。已揲大衣著肩上若缽囊中。執打露杖在道行。常思惟善法。若見人先問訊言善來。若近聚落便著大衣。至於村門應看巷相空處相第一門相第七門相。右手捉杖。左手持缽。道側而行次第乞食。若俗人送食。不得迎取除喚來往取。不得強乞。應知當得者立待。得食已作念言。此為賊食此自食。乃至出村。安缽著地。揲僧伽梨如前進不。至蘭若處方共食之。僧祇云。若乞食時不得語云。與我食得大富。當在現處默然而立。十誦乞食得入三重門。至庭中三彈指。不得便去。食時先啖熟者
【現代漢語翻譯】 現代漢語譯本 不積攢多餘的衣服有十種好處：一、對於三衣（僧侶所持有的三種袈裟）之外的衣物沒有額外的需求，免受追求的疲憊和痛苦。二、沒有守護衣物的疲憊和痛苦。三、所擁有的物品很少。四、僅僅身上所穿的衣服就足夠了。五、能夠嚴守細微的戒律。六、行走往來沒有牽累。七、身體輕便。八、能夠隨順住在阿練若（Aranya，寂靜處）。九、無論住在哪裡都沒有顧慮和牽掛。十、能夠隨順修道的正行。 關於乞食的方法。《善見律毗婆沙》中說，三乘（聲聞乘、緣覺乘、菩薩乘）的聖人都實行乞食。薩婆多部（Sarvastivada，說一切有部）接受乞食法的原因是：一、因為在僧團中，由於各種因緣，會有許多惱害。二、因為鞭打僧團，人民互相嗔恨惱怒，導致許多不如法和不清凈的食物。三、因為觀察他人的臉色，內心感到不安。四、能夠少欲知足，修習四聖種（知足於衣、食、住、藥）。接受檀越（Dānapati，施主）的邀請也有過失，因為接受邀請的緣故，原本粗糙的食物會被做得更加精細，如果施主稍微勸說，就會增加更多的菜餚，如果原本沒有兼味，也會教人增加眾多的菜餚。心中有所希望就不是少欲和修習聖種的方法。常常懷有彼此得失之心。如果實行乞食，就能做到蕭然無系，內心沒有增減的想法。而且眾人的食物有盡時，乞食卻是無窮的。佛教弟子應當修習無盡之法。 《四分律》中說，蘭若（Aranya，寂靜處）的比丘進入村莊乞食時，應當清潔乾淨地洗手，走到衣架旁邊，一手舉起衣服，一手挽起抖擻七條（袈裟的條數）。已經疊好大衣，披在肩上或者放在缽囊中，拿著打露杖在路上行走，常常思惟善法。如果見到人，先問訊說『善來』。如果靠近聚落，就穿上大衣。到達村門時，應當觀察巷子的形狀、空曠的地方以及第一道門和第七道門的位置。右手拿著杖，左手拿著缽，靠著道路的側邊行走，依次乞食。如果俗人送食物，不得迎上去拿取，除非是叫你來往拿取。不得強行乞討。應當知道哪些人會給予食物，然後站在那裡等待。得到食物后，應當作念說：『這是賊食，這是自食。』直到走出村莊，把缽放在地上，疊好僧伽梨（Saṃghāṭī，大衣），像之前一樣前進。到達蘭若（Aranya，寂靜處）后，才能一起食用。 《僧祇律》中說，如果乞食時，不得說『給我食物，你會得到大富』，應當在現在的地方默默地站立。《十誦律》中說，乞食可以進入三重門，到達庭院中彈指三次，不得立即離開。食用時，先吃熟透的食物。
【English Translation】 English version There are ten benefits to not hoarding extra clothes: 1. One does not seek or suffer for anything beyond the three robes (the three garments possessed by monks). 2. One does not suffer from the burden of guarding possessions. 3. One possesses few items. 4. One is content with only what one wears. 5. One practices subtle precepts. 6. One travels without encumbrance. 7. One's body is light and agile. 8. One can dwell in Aranya (Aranya, a quiet place). 9. One dwells everywhere without worry or attachment. 10. One follows the path of practice. Regarding the method of alms-begging. The Samantapasadika states that all the sages of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) practice alms-begging. The Sarvastivadins (Sarvastivada, the 'Doctrine That Everything Exists') accept the practice of alms-begging for these reasons: 1. Because in the Sangha (Saṃgha, monastic community), due to various causes, there are many annoyances. 2. Because of whipping the Sangha, the people mutually hate and anger each other, leading to many unlawful and impure foods. 3. Because of observing others' expressions, one's mind is uneasy. 4. One can be content with little and cultivate the Four Noble Lineages (contentment with clothing, food, lodging, and medicine). Accepting invitations from Dānapati (Dānapati, a donor) also has its faults, because due to the invitation, the originally coarse food will be made more refined. If the donor slightly encourages, more dishes will be added. If there were no side dishes originally, one will be taught to add many dishes. Having expectations in one's mind is not the way to be content with little and cultivate the Noble Lineages. One constantly harbors thoughts of gain and loss for oneself and others. If one practices alms-begging, one can be detached and have no thoughts of increase or decrease. Moreover, the food of the masses is finite, but alms-begging is infinite. Buddhist disciples should cultivate the infinite Dharma. The Vinaya-pitaka states that when a Bhiksu (Bhiksu, a Buddhist monk) from Aranya (Aranya, a quiet place) enters a village for alms-begging, he should wash his hands cleanly, go to the clothes rack, lift the robe with one hand, and gather and shake out the seven strips (the number of strips in the robe). Having folded the Sanghati (Saṃghāṭī, outer robe), he should wear it over his shoulder or place it in his bowl bag, and walk on the road holding a staff. He should constantly contemplate good Dharma. If he sees someone, he should first greet them with 'Welcome'. If he approaches a settlement, he should put on the outer robe. Upon reaching the village gate, he should observe the shape of the alleys, the open spaces, and the positions of the first and seventh gates. He should hold the staff in his right hand and the bowl in his left hand, walk along the side of the road, and beg for alms in order. If a layperson offers food, he should not go forward to take it, unless he is called to come and take it. He should not beg forcefully. He should know who will give food and then stand there waiting. After receiving food, he should contemplate: 'This is thief's food, this is my own food.' Until he leaves the village, he should place the bowl on the ground, fold the Sanghati (Saṃghāṭī, outer robe), and proceed as before. After arriving at Aranya (Aranya, a quiet place), they can eat together. The Mahasamghika Vinaya states that if one is begging for alms, one should not say, 'Give me food, and you will become very rich.' One should stand silently in the present place. The Dasabhumi Sutra states that one can enter the triple gate for alms-begging, and upon reaching the courtyard, one should snap one's fingers three times and not leave immediately. When eating, one should first eat the ripe food.
。后啖生菜果等。十住云。乞食十利。一所用活命自屬不屬他。二施我食者令住三寶。然後當食。三施我食者當生悲心。四順佛教行。五易滿易養。六行破憍慢法。七無見頂善根。八見我乞食余修善法者效我。九不與男子大小有諸緣事。十次第乞食于眾生中起平等心。善見云。分衛者乞食也。僧祇迦葉發願乞食。初得施與僧尼。后得者自食。智論佛將釋子去迦毗羅城。五十里住來往入城乞食。皆並告苦。因說不寐夜長。疲極道長。愚生死長等法。增一云。大目連乞食。為梵志所圍瓦石打。骨肉爛盡為往業。故還見舍利弗便入滅度。舍利弗先入滅度為患重。故三界諸天墮淚如雨。故知業能隨逐至聖不免。但斷總報惡業。別報不亡。四不作餘食法。由食多無度妨道業故。智論由求小食中食后食。則失半日之功。佛法為行道故。不為益身如養馬養豬等。五一坐食者。論云。先受食處更不復食。有十利故。一無有求第二食疲苦。二于所受輕少。三無有所用疲苦。四食前無疲苦。五入細行食法。六食消后食。七少妨患。八少疾病。九身體輕便。十身快樂。智論云。有人雖一食而貪心極啖。腹脹氣塞妨廢行道。故受節量食。三千云。不得數數食應一食。以長淫怒癡結不異俗人。六一揣食。謂數受益故貪心則多。今總受內缽中斟量取
【現代漢語翻譯】 現代漢語譯本 之後吃生的蔬菜水果等。《十住毗婆沙論》說，乞食有十種利益：一、所用的生活物資自己支配，不屬於他人。二、佈施食物給我的人，能因此安住於三寶（佛、法、僧）。然後才應當食用。三、佈施食物給我的人，應當生起悲憫之心。四、順應佛教的修行方式。五、容易滿足，容易養活。六、能破除驕慢之心。七、不會失去見頂善根。八、看到我乞食，其他修行善法的人會效仿我。九、不會與男子或女子之間產生各種因緣牽絆。十、依次乞食，能在眾生中生起平等之心。《善見律毗婆沙》說，分衛就是乞食的意思。《僧祇律》中，迦葉尊者發願乞食，最初得到的食物供養僧尼，之後得到的才自己食用。《大智度論》記載，佛陀帶領釋迦族人離開迦毗羅城，在五十里外的地方居住，往來於城中乞食，都一起訴說苦難。因此宣說了『不寐夜長，疲極道長，愚人生死長』等佛法。《增一阿含經》說，大目犍連尊者乞食時，被外道梵志包圍，用瓦片石頭擊打，骨肉都爛盡，這是因為過去的業報。所以回去見到舍利弗尊者后就入滅了。舍利弗尊者先入滅，是因為患病嚴重。因此三界諸天都流淚如雨。所以要知道業力能夠跟隨，即使是聖人也無法避免。但是可以斷除總報的惡業，別報卻不會消失。四、不做儲存食物的習慣，因為吃得太多沒有節制會妨礙修行。《大智度論》說，如果追求早飯、午飯、晚飯，就會失去半天的修行時間。佛法是爲了修行，不是爲了滋養身體，就像養馬養豬一樣。五、一次坐著吃東西。《律論》說，先接受食物的地方，不再重複吃東西，有十種利益：一、沒有尋求第二次食物的疲勞。二、對於所接受的食物感到輕少。三、沒有使用食物的疲勞。四、吃東西前沒有疲勞。五、進入細微的飲食修行。六、食物消化后才吃。七、很少妨礙疾病。八、很少生病。九、身體輕便。十、身體快樂。《大智度論》說，有人雖然只吃一餐，但是貪心很重，吃得肚子脹氣，妨礙修行，所以要接受節制食量。三千威儀經說，不能頻繁地吃東西，應該一次吃完，因為增長淫慾、憤怒、愚癡的煩惱，和世俗人沒有區別。六、一次吃一團食物。意思是說，因為數數受益，貪心就會增多。現在全部接受到缽中，斟酌衡量取用。
【English Translation】 English version Afterwards, eat raw vegetables and fruits, etc. The Dasabhūmika Sūtra (十住毗婆沙論) says that begging for food has ten benefits: 1. The living resources used are under one's own control and do not belong to others. 2. Those who give me food can thus abide in the Three Jewels (Buddha, Dharma, Sangha). Then one should eat. 3. Those who give me food should generate a compassionate heart. 4. It accords with the Buddhist practice. 5. It is easy to be content and easy to nourish. 6. It can break the mind of pride and arrogance. 7. One will not lose the root of good that sees the top of the head (Uṣṇīṣa). 8. Seeing me begging for food, others who cultivate good deeds will imitate me. 9. There will be no various causal entanglements with men or women. 10. Begging for food in order, one can generate a mind of equality among sentient beings. The Samantapāsādikā (善見律毗婆沙) says that piṇḍapāta (分衛) means begging for food. In the Mahāsaṃghika Vinaya (僧祇律), Venerable Kāśyapa made a vow to beg for food. The food received initially is offered to the monks and nuns, and only the food received later is consumed by himself. The Mahāprajñāpāramitopadeśa (大智度論) records that the Buddha led the Śākya clan to leave Kapilavastu and resided fifty yojanas away, going back and forth to the city to beg for food, all together telling of their suffering. Therefore, the Buddha expounded the Dharma of 'long is the night for the sleepless, long is the road for the weary, long is saṃsāra (生死) for the foolish'. The Ekottara Āgama (增一阿含經) says that when Mahāmaudgalyāyana (大目連) was begging for food, he was surrounded by non-Buddhist Brahmins, who struck him with tiles and stones, causing his bones and flesh to be completely shattered. This was due to past karmic retribution. Therefore, after returning and seeing Venerable Śāriputra, he entered parinirvāṇa. Venerable Śāriputra entered parinirvāṇa first because he was seriously ill. Therefore, the gods of the Three Realms shed tears like rain. So one should know that karmic force can follow, and even saints cannot avoid it. However, one can cut off the general retribution of evil karma, but the specific retribution will not disappear. 4. Not making a habit of storing food, because eating too much without moderation will hinder practice. The Mahāprajñāpāramitopadeśa says that if one seeks breakfast, lunch, and dinner, one will lose half a day of practice time. The Buddha-dharma is for practice, not for nourishing the body, like raising horses and pigs. 5. Eating while sitting once. The Vinaya says that in the place where one first receives food, one does not eat again, because there are ten benefits: 1. There is no fatigue from seeking a second meal. 2. One feels that the food received is light and little. 3. There is no fatigue from using food. 4. There is no fatigue before eating. 5. One enters into subtle dietary practice. 6. One eats after the food has been digested. 7. It rarely hinders illness. 8. One rarely gets sick. 9. The body is light and convenient. 10. The body is happy. The Mahāprajñāpāramitopadeśa says that some people, although they only eat one meal, are very greedy and eat until their stomachs are bloated, hindering practice, so they should accept moderation in food intake. The Three Thousand Dignified Manners (三千威儀經) says that one should not eat frequently, but should eat once, because it increases the afflictions of lust, anger, and ignorance, and is no different from ordinary people. 6. Eating one lump of food at a time. This means that because one benefits repeatedly, greed will increase. Now, accept it all into the bowl, and carefully measure and take what is needed.
足更不受益。解脫道論節量食斷于貪恣。故取盡二十一揣等。如彼十二頭陀品中廣有對治。智論節量食者。隨所能食三分留二。則身輕安隱易消無患。如經中說。舍利弗云。我若食五口六口足之以水則足支身。于秦人食可十口許。七阿蘭若處者。智論名遠離處。最近三里。能遠益善。余諸雜行如第六十八卷中。四分云。空靜處去村五百弓。弓長四肘用中肘量也。則一肘長一尺八寸。六尺為步。積之便有若干里也。中國僧寺並在城外。尼寺城內。十誦云。繞祇桓虎吼。此寺去舍衛城南千二百步。薩婆多雲。去村一拘盧舍(此云一鼓聲)。謂蘭若閑靜處不令聞村中鼓聲。恐亂諸坐禪比丘。若僧衣二種蘭若如前明。僧祇阿蘭若比丘不得輕聚落比丘。應贊言。汝聚落中住說法教化。為法作護覆蔭我等。其聚落者不得輕練若比丘云。汝希望名利與禽獸同處。從朝竟日止可數歲耳。應贊言。汝遠聚落在閑靜處。思惟上業。所崇此乃難行之處能於此住而息心意等。八冢間坐者。十住論謂。在死人間住者隨順厭離心故。常止宿死人間有十利。一常得無常想。二得死想。三得不凈想。四一切世間不可樂想。五常得遠離一切所愛人。六常得悲心。七遠離戲調。八心常厭離。九勤行精進。十能除怖畏。九樹下坐。智論云。樹下思惟如佛。生時
【現代漢語翻譯】 現代漢語譯本 足更不受益。（節量食）解脫道論節制食量是爲了斷除貪婪放縱。所以要取盡二十一揣等食物。如同《十二頭陀品》中廣泛提到的對治方法。《智論》中說，節制食量的人，應該根據自己能吃的量，留下三分之一，只吃三分之二，這樣身體輕盈安穩，容易消化，沒有疾病。如經中所說，舍利弗說：『我如果吃五口六口飯，再喝點水就足夠支撐身體了。』按照秦人的食量，大概可以吃十口左右。《七阿蘭若處》在《智論》中被稱為遠離處，最近的也要距離三里。能更遠當然更好。其他的各種雜行，如第六十八卷中所說。《四分律》說，空曠安靜的地方要距離村莊五百弓。弓長四肘，用中等長度的肘來量，一肘長一尺八寸，六尺為一步。累積起來就有若干里了。中國的僧寺都在城外，尼寺在城內。《十誦律》說，圍繞祇桓精舍有老虎吼叫。這座寺廟距離舍衛城南一千二百步。《薩婆多論》說，距離村莊一拘盧舍（意思是能聽到鼓聲的距離）。意思是說，蘭若（Aranya）是安靜的地方，不能聽到村中的鼓聲，以免擾亂坐禪的比丘。如果僧人的衣服有兩種，蘭若的情況如前面所說。《僧祇律》規定，阿蘭若比丘不能輕視聚落比丘，應該讚歎說：『您住在聚落中說法教化，為佛法作保護，庇護我們。』住在聚落的比丘不能輕視蘭若比丘說：『你希望得到名利，和禽獸同住，從早到晚，也只能住幾年而已。』應該讚歎說：『您遠離聚落，住在安靜的地方，思惟上等的事業。您所崇尚的是難行之處，能在這裡安住，平息心意。』《八冢間坐》在《十住論》中說，住在死人之間，是爲了隨順厭離心。經常在死人之間住宿有十種利益：一、經常得到無常的想法；二、得到死亡的想法；三、得到不凈的想法；四、對一切世間沒有可貪戀的想法；五、經常遠離一切所愛的人；六、經常得到悲憫心；七、遠離戲弄調笑；八、內心經常厭離；九、勤奮修行精進；十、能夠消除恐懼。《九樹下坐》，《智論》說，在樹下思惟就像佛陀，出生時
【English Translation】 English version There is no further benefit to the feet. (Eating in Moderation) The Vimuttimagga (Path of Freedom) advocates eating in moderation to cut off greed and indulgence. Therefore, one should consume only twenty-one mouthfuls of food, as extensively discussed in the chapter on the Twelve Dhuta (Ascetic Practices). The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) states that those who eat in moderation should leave one-third of what they can eat and consume only two-thirds, so that the body is light, peaceful, easily digests food, and is free from illness. As the sutra says, Sariputta (one of the Buddha's chief disciples) said, 'If I eat five or six mouthfuls of food and drink some water, it is enough to support my body.' According to the eating habits of the people of Qin, this would be about ten mouthfuls. Seven Aranya (Secluded Places) are referred to in the Mahaprajnaparamita-sastra as places of seclusion, the closest being three li (Chinese mile). The further away, the better. Other miscellaneous practices are described in detail in the sixty-eighth volume. The Dharmaguptaka-vinaya (Four-Part Vinaya) states that a quiet and secluded place should be five hundred gong (bow-lengths) away from a village. A gong is four zhou (cubits) long, measured using a medium-length cubit. One zhou is one chi (foot) and eight cun (inches), and six chi make one bu (pace). Accumulating these measurements will give the distance in li. In China, monasteries are located outside the city, while nunneries are inside the city. The Dasa-bhana-vinaya (Ten Recitation Vinaya) mentions that tigers roar around the Jetavana Monastery (a famous monastery where the Buddha spent much time). This monastery is one thousand two hundred bu south of Sravasti (an ancient city in India). The Sarvastivada-vinaya states that it should be one krosa (a measure of distance, approximately 1.5 to 3 kilometers) away from the village. This means that the aranya should be a quiet place where the sound of drums from the village cannot be heard, so as not to disturb the meditating bhikkhus (monks). If monks have two types of robes, the conditions for aranya are as previously stated. The Mahasanghika-vinaya stipulates that aranya bhikkhus should not look down on grama bhikkhus (village monks), but should praise them, saying, 'You dwell in the village, teaching and transforming others, protecting the Dharma, and sheltering us.' The grama bhikkhus should not look down on the aranya bhikkhus, saying, 'You hope for fame and profit, living with animals, and can only live for a few years from morning to night.' They should praise them, saying, 'You live far away from the village, in a quiet place, contemplating superior deeds. What you uphold is a difficult practice, and you are able to dwell here and calm your mind.' Eight Living in Graveyards is described in the Dasabhumika-sutra (Ten Stages Sutra) as living among the dead to cultivate aversion. Regularly staying among the dead has ten benefits: 1. Constantly having thoughts of impermanence; 2. Having thoughts of death; 3. Having thoughts of impurity; 4. Having no attachment to anything in the world; 5. Constantly being separated from all loved ones; 6. Constantly having compassion; 7. Being far from jesting and joking; 8. The mind constantly being averse; 9. Diligently practicing with vigor; 10. Being able to eliminate fear. Nine Sitting Under Trees is described in the Mahaprajnaparamita-sastra as contemplating under a tree like the Buddha, at the time of his birth.
成道轉法入滅皆在樹下。行者隨諸佛法常處樹下。論云。樂不處覆地有十利。所謂無有房舍臥具所愛受用疲苦。及隨四依法易得無過。復無有眾鬧等。十在露地者。智論云。我觀樹下如幸舍無異蔭覆涼樂又生愛著。便受露地。日光遍照空中明凈易入空定。增一云。比丘因緣和合乃有此身。骨有六百六十。毛孔九萬九千。脈有五百筋。亦五百蟲八萬戶。當常思學。名最空法。善見若受上頭陀法在樹下。若在空地。乃至不得以袈裟為屋。不得將僧臥具在外受用。若能愛護乃至袈裟覆不令濕。得用受中頭陀者。無雨時露地。雨時屋下得用僧臥具。論云。十利故。一不求樹下。二遠離我所有。三無有諍訟。四若余去無顧惜。五少戲調。六能忍風雨毒蟲寒熱。七不為音聲荊棘所刺。八不令眾生瞋恨。九自亦無有愁恨。十無眾鬧行處。如來依大畏林。風雨交流晝入林中夜便露坐。或村人以木枝著耳鼻中。或加屎尿及以土坌。終不起意向彼云云。十一隨坐者。論云。隨所得坐處不令他起。有十利。一無求好精舍住疲苦。二無求好臥具疲苦。三不惱上座。四不令下座愁惱。五少欲。六少事。七趣得而用。八少用則少務。九不起諍因。十不奪他所用。十二常坐不臥者。薩婆多雲。加趺坐者將正心故。然始正身異外道故。主人信心故。三乘
【現代漢語翻譯】 現代漢語譯本 成道（指證悟成佛）轉法（指開始宣講佛法）入滅（指涅槃）都在樹下進行。修行者應當傚法諸佛，經常住在樹下。 《論》中說，喜歡住在沒有遮蓋的露天地方有十種利益。即：沒有房舍、臥具等所喜愛的受用帶來的疲憊；容易隨順四依法（指糞掃衣、常乞食、樹下坐、腐爛藥）而沒有過失；並且沒有眾人的喧鬧等等。關於住在露地，智論中說：『我觀察樹下和幸舍（指簡陋的住所）沒有什麼不同，雖然有樹蔭遮蔽帶來涼爽和快樂，但也會因此產生貪愛執著，所以選擇住在露地。露地日光遍照，空中明凈，容易進入空定。』 《增一阿含經》中說：『比丘因緣和合才有此身，骨頭有六百六十塊，毛孔有九萬九千個，脈有五百條，筋也有五百條，蟲有八萬戶。應當經常思維學習，這被稱為最空之法。』 《善見律毗婆沙》中說，如果受持上頭陀法（指苦行），就要住在樹下或空地，甚至不能用袈裟當屋頂，不能將僧眾的臥具拿到外面使用。如果能愛護袈裟，不讓它被淋濕，就可以受持中頭陀法。所謂中頭陀法，是指無雨時住在露地，下雨時可以在屋下使用僧眾的臥具。 《論》中說，有十種利益，所以要住在樹下：一、不追求樹下；二、遠離『我所有』的執著；三、沒有諍訟；四、如果離開，沒有顧惜；五、少戲調（指減少戲弄和調笑）；六、能忍受風雨、毒蟲、寒冷和炎熱；七、不被音聲和荊棘所刺；八、不令眾生瞋恨；九、自己也沒有愁恨；十、沒有眾人的喧鬧。 如來依止大畏林（指令人恐懼的森林），風雨交加時白天進入林中，夜晚便在露地而坐。有時村人將木枝插入佛的耳鼻中，或者加上屎尿，或者用土塊投擲，佛始終不起嗔恨之心。 關於隨處而坐，《論》中說，隨所得的坐處而坐，不讓別人起身，有十種利益：一、沒有追求好的精舍而產生的疲憊；二、沒有追求好的臥具而產生的疲憊；三、不惱亂上座（指資歷高的僧人）；四、不令下座（指資歷淺的僧人）愁惱；五、少欲；六、少事；七、容易得到而使用；八、少用則少事務；九、不起諍訟之因；十、不奪取他人所用。 關於常坐不臥，《薩婆多毗尼毗婆沙》中說，結跏趺坐是爲了端正心念。這樣做是爲了端正身體，區別于外道，並且能讓施主生起信心，是三乘（指聲聞乘、緣覺乘、菩薩乘）所讚歎的。
【English Translation】 English version Enlightenment (referring to attaining Buddhahood), turning the Dharma wheel (referring to beginning to preach the Dharma), and entering Nirvana all took place under trees. Practitioners should follow the example of all Buddhas and constantly dwell under trees. The 'Shastra' says that there are ten benefits to enjoying living in an uncovered, open space. These are: freedom from the fatigue caused by cherished possessions such as houses and bedding; ease of following the Four Reliances (robes made of discarded cloth, always begging for food, dwelling under trees, and using fermented medicine) without fault; and the absence of noisy crowds, etc. Regarding dwelling in the open, the Wisdom Treatise says: 'I observe that being under a tree is no different from a humble dwelling. Although the shade provides coolness and pleasure, it can also lead to attachment. Therefore, I choose to dwell in the open. The sunlight shines everywhere, the air is clear, and it is easy to enter the Samadhi of Emptiness.' The 'Ekottara Agama Sutra' says: 'A Bhikshu's body comes into being through the combination of causes and conditions. There are six hundred and sixty bones, ninety-nine thousand pores, five hundred veins, and five hundred tendons, as well as eighty thousand types of insects. One should constantly contemplate and study this, which is called the most empty Dharma.' The 'Samantapasadika' says that if one upholds the superior Dhutanga practices (ascetic practices), one should dwell under trees or in open spaces, and should not even use the robe as a roof, nor should one take the Sangha's bedding outside for personal use. If one can cherish the robe, preventing it from getting wet, one can uphold the middle Dhutanga practices. The middle Dhutanga practices refer to dwelling in the open when it is not raining, and using the Sangha's bedding under a roof when it is raining. The 'Shastra' says that there are ten benefits to dwelling under trees: first, not seeking to dwell under trees; second, distancing oneself from attachment to 'what is mine'; third, there is no dispute; fourth, if one leaves, there is no regret; fifth, less frivolity (referring to reducing jesting and teasing); sixth, being able to endure wind, rain, poisonous insects, cold, and heat; seventh, not being pierced by sounds and thorns; eighth, not causing sentient beings to become angry; ninth, one also has no sorrow or resentment; tenth, there is no noisy crowd. The Tathagata relied on the Great Fearful Forest (referring to a frightening forest). When the wind and rain intertwined, he would enter the forest during the day and sit in the open at night. Sometimes villagers would insert wooden branches into the Buddha's ears and nose, or add excrement and urine, or throw clods of earth, but the Buddha never arose with anger. Regarding sitting wherever one finds a place, the 'Shastra' says that sitting wherever one finds a place, without causing others to get up, has ten benefits: first, there is no fatigue from seeking a good monastery; second, there is no fatigue from seeking good bedding; third, not disturbing the senior monks (referring to monks with higher seniority); fourth, not causing junior monks (referring to monks with lower seniority) to worry; fifth, few desires; sixth, few affairs; seventh, easy to obtain and use; eighth, less use means less affairs; ninth, not creating causes for dispute; tenth, not taking what belongs to others. Regarding constantly sitting without lying down, the 'Sarvastivada Vinaya Vibhasha' says that sitting in the lotus position is for straightening the mind. Doing so is to straighten the body, to distinguish oneself from external paths, and to allow the patrons to generate faith, which is praised by the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle).
人皆以此坐悟道。解脫道論云。夜常不臥也。如決定王經中有四法。一乃至彈指頃于眾生中不生瞋心。二不應與一時頃使睡眠覆心。三引導眾生使得阿練若功德。四晝夜不離唸佛。余如論說。十住論說十利。一不貪身樂。二不貪睡眠樂。三不貪臥具樂。四無臥時脅著席苦。五不隨身欲。六易得坐禪。七易讀誦經。八少睡眠。九身輕易起。十求坐臥具衣服心薄。四分中蘭若比丘敷好臥具安眠。佛言。不應爾。應初夜后夜警意思惟所為。出家為存出要。觀行法如后說。智論云。身四威儀坐為第一。食易消化氣息調和。求道者大事未辨。煩惱賊常伺其便。不宜安臥。若欲睡時脅不著席。三諸部異行。毗尼母中雲。若瞋心不止我則不食。待瞋滅方食。智論中后不飲漿。由此緣故心生樂著。不一其心修習善法。寶云經云。四分之一食。凡乞得食分為四分。一分與同梵行者。第二分與窮下乞匈之者。第三分與諸鬼神。第四分自供身食。但念修道于食中不生貪染心。若乞食時繫念威儀終不輕躁。諦視目前不過一尋。次第乞之。除惡狗惡牛。先破禁戒隨有八畜能擾惱者。皆悉不往可譏嫌處。亦不往彼。余如彼十二頭陀中說。十住婆沙有著毳衣食后不受非時飲食。各有十利如彼說(毳衣者即羊毛等作)。解脫道中有十三頭陀。衣二食五處
【現代漢語翻譯】 現代漢語譯本 人們都通過這種方式坐禪悟道。《解脫道論》中說：『夜晚經常不睡覺。』如同《決定王經》中有四種方法：一，哪怕是彈指一瞬間，也不要對眾生生起嗔恨心；二，不應該讓睡眠覆蓋內心哪怕是一時半刻；三，引導眾生獲得阿練若（Aranya，意為寂靜處）的功德；四，晝夜不離唸佛。其餘的如論中所說。《十住論》說有十種利益：一，不貪戀身體的安樂；二，不貪戀睡眠的安樂；三，不貪戀臥具的安樂；四，沒有睡覺時身體側臥接觸蓆子的痛苦；五，不順從身體的慾望；六，容易進入坐禪狀態；七，容易讀誦經典；八，減少睡眠；九，身體輕便容易起身；十，對於尋求坐臥具和衣服的心淡薄。《四分律》中說，蘭若（Aranya，意為寂靜處）比丘鋪設好的臥具安然入睡，佛說：『不應該這樣。應該在初夜和后夜保持警覺，思考出家的目的。』出家是爲了尋求解脫之道，觀行的方法如下文所述。《大智度論》中說，身體的四種威儀中，坐是最重要的。食物容易消化，氣息調和。求道者的大事尚未完成，煩惱賊經常伺機而動，不應該安穩睡覺。如果想睡覺時，身體側臥不要接觸蓆子。 三，各部派有不同的修行方式。《毗尼母經》中說：『如果嗔恨心不能停止，我就不吃飯。』等待嗔恨心平息后才吃飯。《大智度論》中說，飯後不喝飲料，因為這樣會使心生起快樂的執著，不能專心修習善法。《寶云經》中說，四分之一的食物。凡是乞討得到的食物分為四份：一份給一同修行的道友；第二份給貧窮低賤的乞丐；第三份給諸鬼神；第四份自己食用。但要想著修道，對於食物不生起貪婪染著的心。如果乞討食物時，心繫念于威儀，始終不輕浮急躁，仔細看著眼前不超過一尋（古代長度單位）的地方，依次乞討。避開惡狗惡牛，先前破戒的，以及有八種畜生能夠擾亂惱害的，都不要前往，不要去那些會引起譏嫌的地方。其餘的如《十二頭陀經》中所說。《十住婆沙論》中說，穿著粗毛衣，飯後不接受非時飲食，各有十種利益，如論中所說（粗毛衣指的是用羊毛等製作的）。《解脫道論》中有十三種頭陀行，衣有二種，食有五種，處所有六種。
【English Translation】 English version People all use this method of sitting meditation to attain enlightenment. The Vimuttimagga (Path of Freedom) says: 'One should not sleep often at night.' As in the Decisive King Sutra, there are four practices: 1. Even for the duration of a finger snap, do not generate anger towards sentient beings. 2. One should not allow sleep to cover the mind even for a moment. 3. Guide sentient beings to attain the merits of Aranya (secluded place). 4. Day and night, do not be apart from mindfulness of the Buddha. The rest is as described in the treatise. The Dasabhumika Sutra (Ten Stages Sutra) speaks of ten benefits: 1. Not being greedy for bodily pleasures. 2. Not being greedy for the pleasure of sleep. 3. Not being greedy for the pleasure of bedding. 4. Not having the suffering of the side touching the mat when sleeping. 5. Not following bodily desires. 6. Easily attaining meditative absorption. 7. Easily reciting scriptures. 8. Less sleep. 9. The body is light and easy to rise. 10. The mind is less attached to seeking sitting and sleeping mats and clothing. In the Dharmaguptaka Vinaya, a Bhikkhu (monk) in Aranya (secluded place) spreads out a good sleeping mat and sleeps peacefully. The Buddha said: 'It should not be so. One should be vigilant in the early and late parts of the night, contemplating the purpose of leaving home.' Leaving home is to seek the path of liberation. The method of contemplation will be described later. The Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) says that among the four postures of the body, sitting is the most important. Food is easily digested, and the breath is harmonized. The great matter of those seeking the path has not yet been accomplished, and the thieves of afflictions are constantly waiting for an opportunity. It is not appropriate to sleep peacefully. If one wants to sleep, one's side should not touch the mat. Three, different schools have different practices. The Vinaya-matrika says: 'If anger does not cease, I will not eat.' Wait until the anger subsides before eating. The Mahaprajnaparamita Sastra says that one should not drink beverages after meals, because this will cause the mind to generate attachment to pleasure, and one will not be able to concentrate on cultivating good dharmas. The Bao Yun Jing (Ratnamegha Sutra) says to divide food into four parts. All food obtained by begging should be divided into four parts: one part for fellow practitioners; the second part for poor and lowly beggars; the third part for all ghosts and spirits; and the fourth part for oneself. But one should think of cultivating the path and not generate greed or attachment to food. When begging for food, one should be mindful of proper conduct, never being frivolous or impatient, carefully looking at the area in front of one, no more than one xun (ancient unit of length), and begging in order. Avoid vicious dogs and vicious cattle, those who have previously broken precepts, and the eight kinds of animals that can disturb and annoy, do not go there, and do not go to places that will cause criticism. The rest is as described in the Twelve Dhuta Sutra. The Dasabhumika-vibhasa Sastra says that wearing coarse woolen clothing and not accepting untimely food after meals each have ten benefits, as described in the treatise (coarse woolen clothing refers to clothing made of wool, etc.). The Vimuttimagga has thirteen dhuta practices, two for clothing, five for food, and six for dwelling.
五十。三是常坐勇猛之分。十誦多兩國土四月在露地八月在覆處。少兩國反前。上列十二依四分而言。統明經論所述。並不及解脫道論次第詳悉。正行既成定慧斯立。彼論廣有次第法。略不述之。四雜法。四分蘭若比丘乞食至蘭若中。往常食處凈掃灑。具水器殘食器床座洗腳石盛水器拭腳巾。若見余蘭若來應遠迎。為取缽取衣舒張。有污者應拭揉抖擻浣暴。等令其坐訖與彼水器及水洗足石拭腳巾。持革屣安左邊。勿令水漬。彼洗足已洗足諸器物複本處將澡豆。凈洗手別留賊食。便授水。與彼比丘已次授食。供給所須苦酒鹽菜等。若熱應扇。若日時欲過應俱食。不爾者待彼食已取缽自食已。有餘食者應與人若非人。若凈地無草處無蟲水中。余諸食具凈洗複本處。凈掃食地。有賊來者語言。此是水。此是食。為汝等故別留凈潔。若欲食便食之。須善知夜時節及以方相星名。恐賊來問答有失。十誦開練若讀星經。若見人來先共語。和悅顏色不應垂頭應正憶念。余如四分。四分開用鉆木出火。在屏處亦開用火珠。善見若頭陀比丘。雖住寺中不住僧房。不食眾食。施主自為起房僧不得差為知事。若比丘有能讀誦教化說法能利僧者。亦不得差為知事。好房舍衣缽先與之。飲食果木得加分與。五分若不捨十二頭陀法在人間受請一一吉
【現代漢語翻譯】 現代漢語譯本 五十。三是常坐勇猛之分。《十誦律》說，在兩個國家，四月在露天，八月在室內。少數國家則相反。以上列出的十二種頭陀行是根據《四分律》而言的。總括經論所述，沒有比《解脫道論》的次第詳細。《解脫道論》中，正行成就，定慧自然建立。該論廣泛地闡述了次第修法，這裡略去不談。 四、雜法。《四分律》說，蘭若比丘乞食回到蘭若中，到常食處清掃乾淨，備好水器、殘食器、床座、洗腳石、盛水器、擦腳巾。如果見到其他蘭若來的比丘，應該遠遠地迎接，為他取缽、取衣、舒張。如果有污垢，應該擦拭、揉搓、抖擻、洗滌、晾曬。等他坐下後，給他水器和洗腳石、擦腳巾。把革屣放在左邊，不要讓水浸濕。他洗完腳后，把洗腳的器物放回原處，拿來澡豆，乾淨地洗手，另外留出賊食。然後遞水，給那位比丘，接著遞食物，供給所需的苦酒、鹽菜等。如果天氣熱，應該扇風。如果時間快過了，應該一起吃飯。否則，就等他吃完后，取缽自己吃。吃完后，如果有剩餘的食物，應該給人和非人。或者在乾淨的地上，沒有草的地方，沒有蟲的水中。其餘的食具清洗乾淨放回原處，乾淨地清掃食地。如果有賊來，就說：『這是水，這是食物，是為你們特別留下的乾淨的。如果想吃就吃吧。』必須善於知道夜晚的時節以及方向、星名，恐怕賊來問話回答有失。《十誦律》允許練習，如果讀星經。如果見到人來，先和他說話，和悅顏色，不應該垂頭，應該正念。其餘的如《四分律》。《四分律》允許用鉆木取火，在屏處也允許用火珠。《善見律毗婆沙》說，如果頭陀比丘，雖然住在寺中，不住在僧房，不吃眾食，施主自己為他建房，僧人不得指派他為知事。如果比丘有能讀誦、教化、說法，能利益僧眾的，也不得指派他為知事。好的房舍、衣缽先給他，飲食、果木可以多分給他。《五分律》說，如果不捨棄十二頭陀法，在人間接受邀請，一切吉祥。
【English Translation】 English version 50. The third is the division of constant sitting and vigor. The Sarvastivada Vinaya says that in two countries, April is in the open air and August is indoors. A few countries are the opposite. The twelve Dhuta practices listed above are based on the Dharmaguptaka Vinaya. Summarizing what is stated in the sutras and shastras, it is not as detailed as the stages in the Vimuttimagga (The Path of Freedom). In the Vimuttimagga, when right practice is accomplished, samatha (calm abiding) and vipassana (insight) are naturally established. That treatise extensively elaborates on the stages of practice, which will not be discussed here in brief. 4. Miscellaneous practices. The Dharmaguptaka Vinaya says that a forest-dwelling (aranyaka) bhikshu, after begging for food and returning to the aranya, should clean the usual eating place, prepare water vessels, leftover food vessels, seats, foot washing stones, water containers, and foot towels. If he sees a bhikshu coming from another aranya, he should greet him from afar, take his bowl, take his robe, and spread it out. If there is dirt, he should wipe, rub, shake, wash, and dry it. After he sits down, give him water vessels, a foot washing stone, and a foot towel. Place the leather sandals on the left side, do not let them get wet. After he washes his feet, put the foot washing utensils back in their place, bring soap beans, wash his hands cleanly, and set aside food for thieves. Then offer water to that bhikshu, followed by food, providing the necessary bitter wine, salt vegetables, etc. If it is hot, he should fan him. If the time is about to pass, they should eat together. Otherwise, wait for him to finish eating, take the bowl and eat himself. After eating, if there is leftover food, it should be given to humans or non-humans. Or in a clean place, where there is no grass, in water without insects. The remaining food utensils should be washed clean and put back in their place, and the eating place should be cleaned. If thieves come, say: 'This is water, this is food, specially set aside clean for you. If you want to eat, then eat.' One must be good at knowing the seasons of the night, as well as the directions and the names of the stars, lest there be a mistake in answering if thieves come to ask questions. The Sarvastivada Vinaya allows practice, if reading astrology sutras. If you see someone coming, speak to him first, with a pleasant expression, do not lower your head, you should have right mindfulness. The rest is as in the Dharmaguptaka Vinaya. The Dharmaguptaka Vinaya allows the use of drilling wood to make fire, and also allows the use of fire beads in a secluded place. The Samantapasadika says that if a Dhuta bhikshu, although living in a monastery, does not live in a sangha room, does not eat communal food, and the donor builds a room for him himself, the sangha should not appoint him as an in-charge. If a bhikshu is able to recite, teach, and preach the Dharma, and can benefit the sangha, he should also not be appointed as an in-charge. Good rooms, robes, and bowls should be given to him first, and food and fruits can be given to him in larger portions. The Mahisasaka Vinaya says that if one does not abandon the twelve Dhuta practices, and accepts invitations among humans, everything is auspicious.
羅。若不能者皆應舍頭陀法。
僧像致敬篇第二十(造立像寺法附)
法軌被時景仰斯立。謙恭斂敬俗禮命章。遜恪攝儀道宗爰始。豈以形服標異而得倨慢無知。良由致敬有方故能清革耳。故增一云。有慚愧二法住世則相恭敬。是故比丘當勤共學。比時移情淡禮義云亡。鄙末之小僧妄參眾首。眉壽之大德奄就下行。以武力為智慧。指文華為英彥。如斯冒罔孰可言哉。故輒略提引永成明誡。就中分二如題所明。初中分三。一制相敬意。二對敬立緣合不兩相。三立敬儀式。初中智論云。諸佛不以生身為禮敬也。若見法身是名供養。如佛從忉利天下。須菩提在石窟中觀無常空故為先見佛。蓮華色尼寶階先禮佛不受之。所以相敬者。為除慢法故。四分中由諸比丘不知大小故。佛訶責已告言。汝謂誰應受第一座第一水第一食。乃至起迎逆禮拜恭敬問訊耶。諸比丘言。各不定。或云十二頭陀者大姓多聞法師持律禪師等。佛言。汝等各各長慢故作是語。廣說三鳥獸相恭敬法。便說偈言。其敬長老者。是人能護法現世有名譽。將來生善道。教化人民皆隨法訓。汝等於我法律中出家。更相恭敬佛法可得流佈。自今已去聽隨長幼恭敬禮拜上座迎逆問訊。大悲云。佛過去時若見三寶．舍利．塔像．師僧．父母．兄弟．姊妹．耆年
【現代漢語翻譯】 現代漢語譯本 羅（Arhat，阿羅漢）。若不能做到，都應該放棄頭陀法（dhūta-guṇa，一種苦行）。
僧像致敬篇第二十（附：造立像寺法）
佛法教軌廣佈之時，人們景仰而建立寺廟佛像。謙虛恭敬，遵循世俗禮儀和章法。謙遜恪守禮儀，是佛道宗門的開端。難道能因為外在的形貌服飾不同，就變得傲慢無知嗎？正是因為致敬有方法，才能清除革除陋習。所以《增一阿含經》說：『有慚愧這兩種品德存在於世，人們就會互相恭敬。』因此比丘（bhikkhu，出家男眾）應當勤奮共同學習。如今世風日下，禮義逐漸衰亡。卑微末流的小僧妄自參與大眾之首，年高德劭的大德反而屈居下位。把武力當作智慧，把浮華的文采當作英俊。像這樣冒充欺騙，實在令人難以置信。所以，我略微提引，作為永久的告誡。其中分為兩部分，如標題所示。首先，第一部分分為三點：一是確立互相尊敬的意義；二是對待尊敬，確立因緣和合而不互相違背；三是確立尊敬的儀式。第一點中，《大智度論》說：『諸佛不接受以生身（肉身）為對象的禮敬。如果見到法身（dharmakāya，佛法的體現），這才是真正的供養。』例如，佛陀從忉利天（Trāyastriṃśa，欲界六天之一）下凡時，須菩提（Subhūti，佛陀的十大弟子之一）在石窟中觀察無常和空性，因此成為第一個見到佛陀的人。蓮華色比丘尼（Utpalavarnā，神通第一的比丘尼）先在寶階上禮拜佛陀，佛陀卻沒有接受。所以，互相尊敬是爲了去除傲慢。在《四分律》中，因為眾比丘不知道長幼尊卑，佛陀呵斥他們，並告訴他們：『你們認為誰應該接受第一座、第一水、第一食，乃至起立迎接、禮拜、恭敬問訊呢？』眾比丘說：『各不相同。』有人說是十二頭陀（十二種苦行）的修行者，有人說是大姓出身、博學多聞的法師，有人說是持戒精嚴的律師，有人說是修習禪定的禪師等等。佛陀說：『你們各自增長傲慢，所以才這樣說。』佛陀廣泛地講述了三隻鳥獸互相恭敬的故事，然後說了偈語：『尊敬長老的人，能夠守護佛法，現世有名譽，將來能往生善道，教化人民都遵循佛法的訓誡。你們在我佛法的教導下出家，更應該互相恭敬，佛法才能流傳。從今以後，聽從長幼次序，恭敬禮拜上座，起立迎接問訊。』《大悲經》說：佛陀在過去世，如果見到三寶（佛、法、僧）、舍利（śarīra，佛陀或高僧的遺骨）、塔像、師僧、父母、兄弟、姊妹、耆年（qí nián，老年人）
【English Translation】 English version Ro (Arhat). If one cannot do this, one should abandon the dhūta-guṇa (ascetic practices).
Chapter 20 on Reverence for Monastic Images (with attached methods for creating images and temples)
When the Dharma's principles are widely disseminated, people admire and establish temples and images. Humility and respect follow worldly etiquette and rules. Modesty and adherence to rituals are the origins of the Buddhist path. How can one become arrogant and ignorant simply because of differences in appearance and clothing? It is precisely because there is a proper way to show respect that bad habits can be eliminated. Therefore, the Ekottara Agama Sutra says: 'When the two qualities of shame and remorse exist in the world, people will respect each other.' Therefore, bhikkhus (monks) should diligently study together. Nowadays, customs are declining, and etiquette is gradually disappearing. Insignificant monks presumptuously participate as leaders of the assembly, while virtuous elders are relegated to lower positions. They regard force as intelligence and flowery writing as talent. Such pretense and deception are truly unbelievable. Therefore, I briefly introduce this as a permanent admonition. It is divided into two parts, as indicated in the title. First, the first part is divided into three points: first, to establish the meaning of mutual respect; second, to treat respect, establish the conditions for harmony without contradicting each other; and third, to establish the rituals of respect. In the first point, the Mahāprajñāpāramitāśāstra says: 'The Buddhas do not accept reverence directed at their physical bodies. If one sees the Dharmakāya (the embodiment of the Dharma), that is true offering.' For example, when the Buddha descended from the Trāyastriṃśa Heaven, Subhūti was observing impermanence and emptiness in a stone cave, thus becoming the first to see the Buddha. The bhikkhuni Utpalavarnā first bowed to the Buddha on the jeweled steps, but the Buddha did not accept it. Therefore, mutual respect is to remove arrogance. In the Vinaya-pitaka, because the bhikkhus did not know the order of seniority, the Buddha rebuked them and told them: 'Who do you think should receive the first seat, the first water, the first food, and even stand up to greet, bow, respect, and inquire?' The bhikkhus said: 'It varies.' Some said it was the practitioners of the twelve dhūtas (twelve ascetic practices), some said it was the Dharma masters from noble families who were learned and knowledgeable, some said it was the Vinaya masters who strictly observed the precepts, and some said it was the meditation masters who practiced dhyana. The Buddha said: 'You are each increasing your arrogance, so you say this.' The Buddha extensively told the story of the three birds and beasts respecting each other, and then said the verse: 'Those who respect the elders can protect the Dharma, have a reputation in this life, and will be reborn in good realms in the future, teaching the people to follow the teachings of the Dharma. You have left home under my Dharma's teachings, and you should respect each other even more, so that the Dharma can be spread. From now on, listen to the order of seniority, respectfully bow to the senior monks, stand up to greet and inquire.' The Mahākaruṇādharmasūtra says: In the past lives, if the Buddha saw the Three Jewels (Buddha, Dharma, Sangha), śarīra (relics of the Buddha or high monks), stupas and images, teachers and monks, parents, brothers, sisters, and the elderly (qí nián)
．善友．外道．諸仙．沙門．婆羅門．等。無不傾側謙下禮敬。以是報故成佛已來山林人畜見佛行。時無不傾側低頭禮拜。增一云。無恭敬心於佛者當生龍蛇中。以過去從中來。今猶無敬多睡等。雜含云。告諸比丘。若見四眾攝持諸根長夜安樂等。智論云。外道是他法故輕佛。來至佛所自坐。白衣如客故命坐。一切出家五眾身心屬佛故立。若得道羅漢如舍利弗等皆坐。三道以下並不聽坐。以所作未辦結賊未破故。又云。釋迦牟尼佛無別菩薩僧故。文殊師利彌勒等入聲聞僧中次第而坐云云。二明對緣是非。四分中有四。一不應禮一切白衣及女人。二前受戒人不應禮后受戒者。三不禮犯邊罪等十三難人被舉滅擯應滅擯等。四不禮一切說非法語者。寶梁經云。若破戒比丘受他持戒者恭敬禮拜得八輕法。一作愚癡。二口瘖啞。三顏貌醜陋。四其面側戾見者𧈪笑。五轉受女身作貧窮婢使。六形體羸瘦夭損壽命。七人所不敬常有惡名。八不值佛世。此破戒者乃至大地無涕唾處。余如上篇。二應禮分二。初無緣合敬。律中小沙彌尼禮大沙彌尼。如是展轉乃至如來及塔。余如后說。四分十種非威儀。不應禮大小行裸身若剃髮若說法。嚼楊枝洗口若飲若食若啖果。增一云。塔中不應禮。五分相瞋屏處不得禮。十誦睡縫衣大眾中。在路行病
【現代漢語翻譯】 現代漢語譯本 善友、外道、諸仙、沙門（指佛教出家修行者）、婆羅門（指古印度教的祭司階層）等，無不傾身謙卑地禮敬佛陀。因為這個因緣，成佛以來，山林中的人和動物見到佛陀行走時，沒有不傾身低頭禮拜的。《增一阿含經》說：『對佛陀沒有恭敬心的人，會轉生到龍蛇之中。』這是因為過去世的習氣所致，現在仍然不恭敬、多睡眠等等。《雜阿含經》說：『告訴各位比丘，如果看到四眾弟子攝持諸根，長夜安樂等等。』《大智度論》說：『外道因為他們的法與佛法不同，所以輕視佛陀。』（外道）來到佛陀處所，自己就坐下了。在家居士如同客人，所以請他們坐下。一切出家的五眾弟子，身心都屬於佛陀，所以站立。如果得道的阿羅漢，如舍利弗（智慧第一的佛陀弟子）等，都可以坐下。三果以下的修行者，都不允許坐下，因為所作的還沒有完成，煩惱賊還沒有破除。』又說：『釋迦牟尼佛沒有特別的菩薩僧團，所以文殊師利（智慧的象徵）、彌勒（未來佛）等菩薩進入聲聞僧團中，按照次序而坐。』 二、說明對境的是非。四分律中有四種情況：一、不應該禮拜一切在家居士和女人。二、先受戒的人不應該禮拜后受戒的人。三、不禮拜犯邊罪（指觸犯根本戒律）等十三難（指受戒的障礙）的人，以及被舉罪、滅擯（指僧團的懲罰）應該被滅擯的人。四、不禮拜一切說非法語的人。《寶梁經》說：『如果破戒的比丘接受持戒者的恭敬禮拜，會得到八種輕賤的果報：一、變得愚癡。二、口不能言語。三、容貌醜陋。四、面容乖戾，見到的人都嘲笑。五、轉生為女人，做貧窮的婢女。六、形體羸弱，壽命短促。七、不被人尊敬，常常有惡名。八、不能遇到佛陀出世。』這種破戒的人，乃至整個大地都沒有可以讓他涕唾的地方。其餘的如同上篇所說。 二、應該禮拜的情況分為兩種。首先是無條件的恭敬。律中說小沙彌尼（指未成年出家女眾）禮拜大沙彌尼（指成年出家女眾），這樣輾轉禮拜乃至如來和佛塔。其餘的如同後面所說。四分律中有十種非威儀的情況：不應該禮拜大小便、裸身、剃髮、說法、嚼楊枝、洗口、飲水、吃飯、吃水果的人。《增一阿含經》說：『不應該在塔中禮拜。』五分律中說，在互相嗔恨、隱蔽的地方不得禮拜。十誦律中說，在睡覺、縫衣服、大眾中、在路上行走、生病的時候不應該禮拜。
【English Translation】 English version Good friends, heretics, various immortals, shramanas (Buddhist renunciates), brahmanas (priestly class in ancient India), all without exception, would bow humbly and pay respects to the Buddha. Because of this cause, since attaining Buddhahood, when people and animals in the mountains and forests saw the Buddha walking, they would all bow and prostrate themselves. The Ekottara Agama says: 'Those who have no respect for the Buddha will be reborn among dragons and snakes.' This is due to the habits of past lives; even now, there is still disrespect, excessive sleep, and so on. The Samyukta Agama says: 'Tell all bhikshus (monks), if you see the four assemblies controlling their senses, enjoying peace and happiness throughout the night, and so on.' The Mahaprajnaparamita Shastra says: 'Heretics despise the Buddha because their teachings are different from Buddhism.' (Heretics) come to the Buddha's place and sit down on their own. Laypeople are like guests, so they are invited to sit down. All five groups of ordained disciples belong to the Buddha in body and mind, so they stand. If enlightened arhats (liberated beings), such as Shariputra (foremost in wisdom among the Buddha's disciples), are present, they may sit down. Practitioners below the third stage of enlightenment are not allowed to sit down because their work is not yet completed, and the thieves of afflictions have not yet been destroyed.' It also says: 'Shakyamuni Buddha does not have a separate bodhisattva (enlightenment being) sangha (community), so Manjushri (symbol of wisdom), Maitreya (future Buddha), and other bodhisattvas enter the shravaka (listener) sangha and sit down in order.' 2. Explaining what is right and wrong regarding the object of respect. The Dharmaguptaka Vinaya has four situations: 1. One should not bow to all laypeople and women. 2. Those who have taken vows earlier should not bow to those who have taken vows later. 3. One should not bow to those who have committed boundary offenses (referring to violating fundamental precepts), the thirteen difficulties (referring to obstacles to ordination), and those who have been censured, expelled (referring to punishment by the sangha), or should be expelled. 4. One should not bow to those who speak non-Dharma words. The Ratnakuta Sutra says: 'If a precept-breaking bhikshu receives the respectful bowing of a precept-abiding person, he will receive eight kinds of contemptible retribution: 1. Becoming foolish. 2. Being unable to speak. 3. Having an ugly appearance. 4. Having a perverse face, causing those who see it to laugh. 5. Being reborn as a woman, working as a poor servant girl. 6. Having a weak body and a short lifespan. 7. Not being respected by people and always having a bad name. 8. Not being able to encounter the Buddha's appearance in the world.' Such a precept-breaking person has no place on the entire earth where he can spit or blow his nose. The rest is as described in the previous chapter. 2. Situations in which one should bow are divided into two types. First is unconditional respect. The Vinaya says that a junior shramanerika (novice nun) bows to a senior shramanerika (fully ordained nun), and so on, bowing to the Tathagata (Buddha) and stupas (relic monuments). The rest is as described later. The Dharmaguptaka Vinaya has ten situations of improper conduct: one should not bow to those who are urinating or defecating, naked, shaving their heads, teaching the Dharma, chewing toothpicks, washing their mouths, drinking water, eating food, or eating fruit. The Ekottara Agama says: 'One should not bow inside a stupa.' The Pancavarga Vinaya says that one should not bow in places of mutual hatred or hidden places. The Dashabhumi Vinaya says that one should not bow while sleeping, sewing clothes, in a large gathering, walking on the road, or when sick.
時不得禮。僧祇泥作浣衣。洗浴及手足著一衣時。疾行等不應禮。十誦佛塔聲聞塔前自他不得互禮。五百問云。佛塔前禮比丘犯墮。僧祇禮塔誦經讀經寫經授經闇中並不得禮。皆謂別有所敬故也。三立敬儀式分三。初敬佛法。二敬僧法。三大小致禮法。初中敬佛塔法。若塔廟支提用受之物乃至擬造堂殿床座材石等已經佛像受用者。縱使風吹雨破當奉敬之如形像無異。故四分中王以園施佛。佛不受當令奉僧。何以故。若佛園及園物房舍房舍物衣缽坐具針筒便是塔廟。一切諸天世人沙門魔梵不能受用。應恭敬如塔(若施僧者我在僧中)。增一云。告諸比丘。禮佛承事有五功德。一者端正。以見佛像發歡喜心。二者好聲。由見形像口自稱號南無如來無所著至真等正覺。三多財報。由以華香供施故。四生長者家。由見形已心無染著志心禮故。五命終生天。此即諸佛常法。當如是學。智論禮法有三。一者口禮。二屈膝頭不至地。三頭至地是為上禮。地持當五輪至地作禮。阿含云。二肘二膝頂名輪也。亦云五體投地。先正立已合掌右手褰衣。屈二膝已次屈兩肘以手承足。然後頂禮。後起頂頭次肘次膝以為次第(不相亂也)。智論云。若聞諸佛功德心敬尊重恭敬讚歎。知一切眾生中德無過上故言尊也。敬畏之心過於父母師長君王。利
【現代漢語翻譯】 現代漢語譯本 時不得禮。僧祇（僧團的財產）泥作浣衣。洗浴及手足著一衣時。疾行等不應禮。《十誦律》說佛塔、聲聞塔前，自己和他人不得互相禮拜。《五百問》說，在佛塔前禮拜比丘，犯墮。《僧祇律》說，禮塔、誦經、讀經、寫經、授經，在黑暗中都不可以禮拜，都是因為別有所敬的緣故。 三立敬儀式分為三部分。第一是敬佛法，第二是敬僧法，第三是大小致禮法。第一部分中，敬佛塔法。如果塔廟、支提（佛塔）所用的受用之物，乃至準備建造堂殿、床座的木材石頭等，已經為佛像所受用，即使被風吹雨打損壞，也應當像對待佛像一樣恭敬。所以《四分律》中，國王用園林佈施給佛，佛不受，應當讓其佈施給僧眾。為什麼呢？如果佛的園林及園林之物、房舍、房舍之物、衣缽、坐具、針筒，便是塔廟，一切諸天、世人、沙門、魔、梵都不能受用，應當恭敬如塔（如果佈施給僧眾，我亦在僧眾之中）。 《增一阿含經》說，告訴各位比丘，禮佛承事有五種功德。一是端正，因為見到佛像而生歡喜心。二是好聲，因為見到佛像，口中自然稱念『南無如來、無所著、至真等正覺』。三是多財報，因為用鮮花香供養的緣故。四是生長者家，因為見到佛像后，心中沒有染著，至心禮拜的緣故。五是命終生天，這是諸佛的常法，應當如此學習。《智度論》說，禮法有三種。一是口禮，二是屈膝頭不至地，三是頭至地，這是上禮。《地持經》說，應當五輪至地作禮。《阿含經》說，二肘、二膝、頂，名為輪。也說五體投地。先正立，然後合掌，右手提起衣服，屈二膝，然後屈兩肘，用手承足，然後頂禮。起來的時候，先起頂頭，然後是肘，然後是膝，以此為次第（不相混亂）。 《智度論》說，如果聽到諸佛的功德，心中敬重恭敬讚歎，知道一切眾生中，沒有比這功德更高的，所以說是尊。敬畏之心超過父母師長君王，利益
【English Translation】 English version It is improper to perform the act of reverence at inappropriate times. Monks should not perform acts of reverence when using monastic property (Sanghika) to wash clothes, bathe, or when wearing only one garment while washing hands and feet. One should also not perform acts of reverence while walking quickly. According to the Sarvastivada Vinaya (Ten Recitations Vinaya), one should not perform mutual acts of reverence in front of stupas (Buddhist shrines) or Sravaka stupas (shrines dedicated to disciples), whether by oneself or with others. The Five Hundred Questions state that a monk who bows before a stupa commits an offense. The Mahasanghika Vinaya states that one should not perform acts of reverence while venerating a stupa, reciting scriptures, reading scriptures, copying scriptures, or teaching scriptures in the dark, as these are all done with a different object of reverence in mind. The ceremony of establishing reverence is divided into three parts. The first is reverence for the Buddha's teachings (Dharma), the second is reverence for the Sangha's teachings (Dharma), and the third is the proper etiquette for both senior and junior members. In the first part, the method of revering the Buddha's stupa is discussed. If the objects used in a stupa (shrine) or caitya (pagoda), or even the materials such as wood and stone intended for building halls, platforms, or seats, have already been used by a Buddha image, they should be treated with the same respect as the image itself, even if they are damaged by wind and rain. Therefore, in the Dharmaguptaka Vinaya (Four-Part Vinaya), a king offered a garden to the Buddha, but the Buddha did not accept it and instructed him to offer it to the Sangha instead. Why? Because if the Buddha's garden and its contents, buildings, and their contents, robes, bowls, sitting mats, and needle cases become part of a stupa, they cannot be used by any gods, humans, ascetics (Sramanas), demons (Maras), or Brahmas. They should be revered as a stupa (if offered to the Sangha, I am among the Sangha). The Ekottara Agama Sutra (Augmenting by One Agama Sutra) states, 'Tell all monks that there are five merits in revering and serving the Buddha. First, one becomes handsome because one's mind is filled with joy upon seeing the Buddha's image. Second, one has a good voice because one naturally recites 'Namo Tathagata, Arhat, Samyak-sambuddha (Homage to the Thus Come One, Worthy One, Perfectly Enlightened One)' upon seeing the image. Third, one receives abundant wealth as a reward because one makes offerings of flowers and incense. Fourth, one is born into a wealthy family because one's mind is free from attachment and one reverently bows upon seeing the image. Fifth, one is reborn in heaven after death. This is the constant practice of all Buddhas, and one should learn it accordingly.' The Mahaprajnaparamita Sastra (Great Wisdom Sutra) states that there are three types of reverence. First, verbal reverence; second, kneeling with the head not touching the ground; and third, touching the head to the ground, which is the highest form of reverence. The Bodhisattvabhumi Sutra (Grounds of the Bodhisattva Sutra) states that one should prostrate with the five wheels touching the ground. The Agamas state that the two elbows, two knees, and the head are called wheels. It is also said that one should prostrate with the five limbs touching the ground. First, stand upright, then join the palms, lift the robe with the right hand, bend the two knees, then bend the two elbows, support the feet with the hands, and then prostrate with the head. When rising, first lift the head, then the elbows, then the knees, in that order (without confusion). The Mahaprajnaparamita Sastra states that if one hears of the virtues of the Buddhas and reveres, respects, and praises them in one's heart, knowing that there is no virtue greater than this among all beings, then one speaks of reverence. The heart of reverence and awe surpasses that for parents, teachers, and kings, and brings benefits.
益重故故云重也。謙遜畏難故云恭。推其智德故云敬。美其功德為贊。贊之不足又稱揚之為嘆。又云。植佛福田者。植謂專心堅著也。隨以一善禮誦香華等至佛無盡。由智勝故。毗尼母不得著革屣入塔繞塔。富羅不得入塔者。彼土諸人著者皆起慢心。故不聽著。寒雪多處聽著靴富羅。三千云。繞塔法一低頭視佛。二不得蹈蟲。三不左右視。四不唾地。五不與人語。又當唸佛恩大難報。唸佛智慧唸佛經戒唸佛功德。唸佛精進乃至泥洹。又念僧恩師恩父母恩同學恩。又念一切人皆使解脫離苦。又念學慧除其三毒求出要道。見塔上草念手去之。不得捉拔。有不凈即分除之。若天雨當脫履塔下乃上禮佛。五百問云。比丘繞塔女眾隨者。不得有優婆塞不犯。大論如法供養法必應右繞。賢愚舍利弗辭佛。膝行繞百匝也。善見云。辭佛法繞佛三匝四方作禮而去。合十指爪掌叉手于頂上。卻行絕不見如來。更復作禮回前而去。雜含云。憍陳如久不見佛後來。便以面掩佛足上致禮。二正明相者。佛像經教住持靈儀並是我等所尊敬。則至真齊觀。今流俗僧尼多不奉佛法。並愚教網內無正信。見不高遠致虧大節。或在形像之前更相戲弄出非法語。舉目攘臂遍指聖儀。或端坐倨傲情無畏憚。雖見經像不起迎奉。致令俗人輕笑損滅正法。故僧祇中
【現代漢語翻譯】 現代漢語譯本 益重故故云重也：因為更加重視的緣故，所以說『重』（重要）。 謙遜畏難故云恭：因為謙虛退讓，畏懼困難的緣故，所以說『恭』（恭敬）。 推其智德故云敬：因為推崇對方的智慧和德行的緣故，所以說『敬』（尊敬）。 美其功德為讚：讚美其功德稱為『贊』。 贊之不足又稱揚之為嘆：讚美還不夠，就進一步稱揚，這稱為『嘆』。 又云，植佛福田者：又說，種植佛的福田的人。 植謂專心堅著也：『植』的意思是專心一意，堅定地執著。 隨以一善禮誦香華等至佛無盡：隨著以一種善行，如禮拜、誦經、香、花等供養佛，直至無窮盡。 由智勝故：因為智慧殊勝的緣故。 毗尼母不得著革屣入塔繞塔：在《毗尼母經》中規定，不得穿著皮鞋進入佛塔並繞塔。 富羅不得入塔者：富羅（Purna)不得進入佛塔的原因是： 彼土諸人著者皆起慢心：在那個地方，人們如果穿著鞋子，都會生起傲慢之心。 故不聽著：所以不允許穿著鞋子。 寒雪多處聽著靴富羅：在寒冷多雪的地方，允許穿著靴子。 三千云：在《三千威儀經》中說： 繞塔法一低頭視佛：繞塔的規矩：一、低頭看著佛像。 二不得蹈蟲：二、不得踩到蟲子。 三不左右視：三、不要左顧右盼。 四不唾地：四、不要隨地吐痰。 五不與人語：五、不要與人交談。 又當唸佛恩大難報：又應當思念佛的恩德廣大，難以報答。 唸佛智慧唸佛經戒唸佛功德：思念佛的智慧，思念佛的經書和戒律，思念佛的功德。 唸佛精進乃至泥洹：思念佛的精進，乃至最終證得涅槃（Nirvana）。 又念僧恩師恩父母恩同學恩：又思念僧眾的恩德，老師的恩德，父母的恩德，同學的恩德。 又念一切人皆使解脫離苦：又思念讓一切人都能解脫痛苦。 又念學慧除其三毒求出要道：又思念學習智慧，去除貪嗔癡三毒，尋求脫離輪迴的要道。 見塔上草念手去之：見到塔上的草，應當用手去除。 不得捉拔：不得用手拔除。 有不凈即分除之：如果有不乾淨的東西，就應當分開清除。 若天雨當脫履塔下乃上禮佛：如果下雨，應當在塔下脫掉鞋子，然後才上去禮佛。 五百問云：在《五百問經》中說： 比丘繞塔女眾隨者：比丘繞塔時，如果有女眾跟隨。 不得有優婆塞不犯：不得有優婆塞（upasaka，男居士）跟隨，否則就犯戒。 大論如法供養法必應右繞：在《大智度論》中說，如法供養的方法必定是右繞。 賢愚舍利弗辭佛：在《賢愚經》中記載，舍利弗（Sariputra）向佛告辭。 膝行繞百匝也：是跪著用膝蓋行走，繞佛一百圈。 善見云：在《善見律毗婆沙》中說： 辭佛法繞佛三匝四方作禮而去：告辭佛的方法是繞佛三圈，向四方作禮后離去。 合十指爪掌叉手于頂上：合攏十指，指尖相叉，手掌合攏，放在頭頂上。 卻行絕不見如來：倒退行走，直到完全看不見如來。 更復作禮回前而去：再次作禮，然後轉身向前離去。 雜含云：在《雜阿含經》中說： 憍陳如久不見佛後來：憍陳如（Kaundinya）很久沒見到佛，後來。 便以面掩佛足上致禮：就用臉貼在佛的腳上，以示敬意。 二正明相者：第二，正確地認識佛像。 佛像經教住持靈儀並是我等所尊敬：佛像、經書、教義、住持、靈驗的儀軌，都是我們應當尊敬的。 則至真齊觀：那麼就能達到至真至誠的境界。 今流俗僧尼多不奉佛法：現在世俗的僧尼大多不奉行佛法。 並愚教網內無正信：並且愚昧無知，在佛教的教義網路中沒有真正的信仰。 見不高遠致虧大節：見識不高遠，導致虧損大的節操。 或在形像之前更相戲弄出非法語：或者在佛像面前互相戲弄，說不合規矩的話。 舉目攘臂遍指聖儀：抬起眼睛，揮舞手臂，到處指點神聖的儀容。 或端坐倨傲情無畏憚：或者端坐著，態度傲慢，心中沒有畏懼。 雖見經像不起迎奉：即使見到經書和佛像，也不起身迎接供奉。 致令俗人輕笑損滅正法：導致世俗之人輕視嘲笑，損害和滅亡正法。 故僧祇中：所以在《僧祇律》中
【English Translation】 English version 『Yi Zhong Gu Gu Yun Zhong Ye』: It is called 『Zhong』 (important) because of the increased importance. 『Qian Xun Wei Nan Gu Yun Gong』: It is called 『Gong』 (respectful) because of humility, deference, and fear of difficulties. 『Tui Qi Zhi De Gu Yun Jing』: It is called 『Jing』 (revere) because of admiration for the other party's wisdom and virtue. 『Mei Qi Gong De Wei Zan』: Praising their merits is called 『Zan』 (praise). 『Zan Zhi Bu Zu You Cheng Yang Zhi Wei Tan』: If praise is not enough, further commendation is called 『Tan』 (exclamation). It is also said, 『Zhi Fo Fu Tian Zhe』: 『Zhi』 means focusing the mind and firmly adhering to it. Following with a single good deed, such as prostrations, chanting, incense, flowers, etc., to the Buddha endlessly. Because of the superiority of wisdom. In the Vinaya-matrika, one must not enter the pagoda or circumambulate it wearing leather shoes. The reason why Purna (富羅) is not allowed to enter the pagoda is: In that land, people who wear shoes all give rise to arrogance. Therefore, it is not allowed to wear them. In cold and snowy places, it is allowed to wear boots. The Samantapasadika says: The rules for circumambulating the pagoda: 1. Lower the head and look at the Buddha. 2. Do not step on insects. 3. Do not look left or right. 4. Do not spit on the ground. 5. Do not speak to others. Also, one should contemplate the Buddha's great and difficult-to-repay kindness. Contemplate the Buddha's wisdom, contemplate the Buddha's scriptures and precepts, contemplate the Buddha's merits. Contemplate the Buddha's diligence, even to Nirvana (泥洹). Also, contemplate the kindness of the Sangha, the kindness of the teacher, the kindness of parents, and the kindness of fellow students. Also, contemplate enabling all people to be liberated from suffering. Also, contemplate learning wisdom, removing the three poisons of greed, hatred, and delusion, and seeking the essential path to escape reincarnation. Upon seeing grass on the pagoda, one should remove it by hand. Do not grasp and pull it out. If there is anything unclean, it should be separated and removed. If it is raining, one should take off one's shoes below the pagoda before going up to pay homage to the Buddha. The Five Hundred Questions say: If a Bhikkhu (比丘) is circumambulating the pagoda and there are women following. There must not be an Upasaka (優婆塞) following, otherwise, it is a transgression. The Mahaprajnaparamita-sastra says that the method of offering in accordance with the Dharma must be to circumambulate to the right. The Avadana-sastra records that Sariputra (舍利弗) bid farewell to the Buddha. He knelt and circumambulated the Buddha a hundred times. The Samantapasadika says: The method of bidding farewell to the Buddha is to circumambulate the Buddha three times, pay homage to the four directions, and then leave. Join the ten fingers, cross the fingertips, join the palms, and place them on top of the head. Walk backward until the Tathagata (如來) is completely out of sight. Pay homage again, then turn around and leave. The Samyukta Agama says: Kaundinya (憍陳如) had not seen the Buddha for a long time, and later. He covered the Buddha's feet with his face to pay homage. Second, correctly recognize the Buddha image. Buddha images, scriptures, teachings, abbots, and efficacious rituals are all worthy of our respect. Then one can reach the state of utmost sincerity. Now, many worldly monks and nuns do not uphold the Buddha's Dharma. And they are ignorant and lack true faith within the network of Buddhist teachings. Their vision is not high and far-reaching, leading to the loss of great integrity. Or they may tease each other in front of the images and utter improper words. Raising their eyes, waving their arms, and pointing everywhere at the sacred appearance. Or they may sit upright and arrogantly, with no fear in their hearts. Even when they see scriptures and images, they do not rise to greet and venerate them. Causing worldly people to ridicule and destroy the true Dharma. Therefore, in the Mahasanghika Vinaya
禮人不得對於佛法。乃至懸施幡蓋。不得蹈像別施梯隥。以此文證明敬處別。既知多過。彌須大慎。至堂殿塔廟如覆冰臨深。睹形像經教必懾然加敬。此則道俗通知奉法。賢聖達其信心。且如對王臣令長事亦可會。凡情難任聖法宜遵。比世中多有在下床上禮佛者。此全無楷模。敬人尚自被責。敬佛自心在慢。有心存道者必不行之。余親問天竺諸僧。諸國無有此法。來此方見。又三千威儀云。自在高處及上座在前。自於後作禮亦不得座上作禮。十誦聽持香爐伎樂在僧佛前行。為和尚傳信得代和尚禮。得對佛加趺坐。僧祇云。作樂供佛。有欲心著即須捨去。俗人倩結華研香供佛者得。餘一切不合。大論持世經並云。為眾生故碎身如麻米又如芥子。令眾生恭敬故。得入涅槃。僧祇佛生日乃至涅槃日為大眾說法稱揚佛德。薩婆多雲。二月八日成佛。亦以此日生八月八日轉法輪。亦以此日取涅槃。若依瑞應等經多雲四月八日生。涅槃初云。二月十五日臨涅槃。復度十仙云。過三月已入涅槃。月德太子經八月十五日入滅。此並由眾生見聞不同。故時節不等。智論云。王舍城十二億家。舍婆提城九億家。尚三億見或聞。由慢業故。佛世猶爾。何況末法轉輕心業最重。四分云何得知正法久住。佛言。若比丘敬佛法僧戒。以是故正法不滅
【現代漢語翻譯】 現代漢語譯本 不應以對待普通人的方式對待佛法，即使是懸掛幡蓋供養也不行。不得踩踏佛像，也不得爲了自己方便而設定梯子。從這些經文可以證明，對於恭敬之處需要特別對待。既然知道這樣做有很多過失，就更應該謹慎。對待佛堂、殿宇、佛塔、寺廟，要像在薄冰上行走，在深淵邊一樣小心。見到佛像、經書、教義，必定要心懷敬畏，更加恭敬。這樣，出家和在家的人都能明白奉行佛法，賢人和聖人也能瞭解他們的信心。而且，就像對待國王、大臣、長官一樣，事情也可以應付過去。凡夫的情感難以勝任聖法，應該遵從聖法。現在世上很多人在床上下跪禮佛，這完全沒有典範。尊敬普通人尚且會被責備，尊敬佛卻心懷傲慢。有心修道的人必定不會這樣做。我曾親自問過印度的僧人，各個國家都沒有這種做法，來到這裡才見到。另外，《三千威儀》中說，如果自己在高處，或者上座在前面，自己在後面作禮，也不得在座位上作禮。《十誦律》允許拿著香爐、演奏伎樂在僧人和佛前行走。為和尚傳信可以代替和尚禮拜。可以對著佛像跏趺而坐。《僧祇律》說，用音樂供佛，如果生起貪慾之心，就必須捨棄。俗人請人制作花環、研磨香料供佛是可以的，其他一切都不合規矩。《大智度論》、《持世經》都說，爲了眾生的緣故，粉身碎骨像麻米或芥子一樣，讓眾生恭敬，才能進入涅槃。《僧祇律》說，在佛誕日乃至涅槃日，為大眾說法，稱揚佛的功德。《薩婆多論》說，二月八日成佛，也在這一天出生；八月八日轉法輪，也在這一天進入涅槃。如果依據《瑞應經》等經典，大多說是四月八日出生。《涅槃經》最初說，二月十五日臨近涅槃，又說度化十仙后，過了三個月才入涅槃。《月德太子經》說，八月十五日入滅。這些都是由於眾生見聞不同，所以時間節點不同。《智度論》說，王舍城有十二億戶人家，舍婆提城有九億戶人家，尚且有三億人沒有見到或聽到佛法，這是由於傲慢的業力所致。佛在世時尚且如此，何況末法時代，更加輕視，心業最為重要。《四分律》說，如何得知正法能夠長久住世？佛說，如果比丘尊敬佛、法、僧、戒，因此正法就不會滅亡。
【English Translation】 English version One should not treat the Buddha-dharma as one would treat ordinary people, not even in the matter of hanging banners and canopies as offerings. One must not tread on Buddha images, nor install ladders for one's own convenience. These texts prove that places of reverence require special treatment. Since it is known that there are many faults in doing so, one should be even more cautious. Treat Buddha halls, palaces, pagodas, and temples as if walking on thin ice or standing at the edge of a deep abyss. Upon seeing Buddha images, scriptures, and teachings, one must be filled with awe and increase one's reverence. In this way, both monastics and laypeople will understand how to practice the Dharma, and the virtuous and sages will understand their faith. Moreover, just as one can deal with kings, ministers, and officials, matters can be handled accordingly. Ordinary emotions are not sufficient for the sacred Dharma; one should follow the sacred Dharma. Many people in the world today prostrate to the Buddha from their beds, which is completely without precedent. Respecting ordinary people and still being blamed, yet respecting the Buddha with arrogance in one's heart. Those who have the intention to cultivate the Way will certainly not do this. I have personally asked monks in India, and there is no such practice in any country; it is only seen here. Furthermore, the 'Three Thousand Modes of Conduct' states that if one is in a high place, or if the senior monk is in front, and one is prostrating from behind, one must not prostrate while seated. The 'Ten Recitations Vinaya' allows one to carry incense burners and play musical instruments in front of monks and Buddhas. When delivering a message for one's teacher, one may prostrate on behalf of the teacher. One may sit in the lotus position facing the Buddha image. The 'Sanghika Vinaya' states that if one uses music to make offerings to the Buddha and arises with a desire, one must abandon it. It is permissible for laypeople to hire others to make flower garlands and grind incense to offer to the Buddha, but everything else is not appropriate. The 'Mahaprajnaparamita Sastra' and the 'Dhāraṇī of Holding the World' both state that for the sake of sentient beings, one should crush one's body like sesame seeds or mustard seeds, so that sentient beings may be respectful and attain Nirvana. The 'Sanghika Vinaya' states that on the Buddha's birthday and even on the day of Nirvana, one should preach the Dharma to the masses and praise the Buddha's virtues. The 'Sarvastivada Vinaya' states that the Buddha attained enlightenment on the eighth day of the second month, and was also born on this day; he turned the wheel of Dharma on the eighth day of the eighth month, and also entered Nirvana on this day. According to the 'Auspicious Response Sutra' and other scriptures, it is mostly said that he was born on the eighth day of the fourth month. The 'Nirvana Sutra' initially states that he approached Nirvana on the fifteenth day of the second month, and then states that after liberating the ten immortals, he entered Nirvana after three months. The 'Moon Virtue Prince Sutra' states that he entered extinction on the fifteenth day of the eighth month. These are all due to the different perceptions and experiences of sentient beings, so the times are different. The 'Mahaprajnaparamita Sastra' states that there are twelve billion households in Rajagriha and nine billion households in Sravasti, yet there are still three billion people who have not seen or heard the Dharma, which is due to the karma of arrogance. It was still like this when the Buddha was in the world, let alone in the Dharma-ending age, where people are even more dismissive and the karma of the mind is the most serious. The 'Four-Part Vinaya' asks, how can one know that the true Dharma will abide for a long time? The Buddha said, if the monks respect the Buddha, the Dharma, the Sangha, and the precepts, then the true Dharma will not perish.
。反上則滅。次明敬僧法。若眾主是和尚阇梨隨徒並是弟子者。縱有十人二十人立奉敬者亦無有違。傳云。佛見僧來便立者此無正教。若師僧犯僧殘已下罪者必欲行別住。佛制弟子經理亦須恭敬禮拜。為僧設禮。非禮弟子(如是例之)。次明大小設禮法。毗尼母云。吾去世后當依波羅提木叉行法。當各各謙卑行之。除去憍慢安心凈法。下座稱上座為尊者。上座稱下座為慧命。四分五眾相禮。如來及塔通禮。初小沙彌尼禮大沙彌尼沙彌式叉比丘尼比丘如來及六塔。二小沙彌禮大沙彌尼沙彌乃至如來及六塔。三小式叉摩那禮大式叉乃至如來及四塔。四小尼禮大尼比丘如來三人三塔。五小比丘禮大比丘及如來二人及塔。五百問云。得禮師冢。還自問曰。生時是師死成枯骨何由向禮。答。佛在世時應須供養。泥洹已亦是枯骨。師亦如是。須報恩故得禮冢也。死屍未葬義準禮之。四分沙彌當以生年為次第。若生年等者應以出家年為次第。問。沙彌得禮大沙彌尼男女位別。今許禮者。答。莫非未具總名。無勝德可彰。又非師攝。但得向禮及以尸冢也。四分至上座前。脫革屣偏袒右肩合掌。手執兩足云我和南(義云度我)而作禮也。出要儀云。和南者為恭敬也。聲論云。槃那寐此翻為禮。五分若人多但別禮師。總禮餘人而去。中含云
。至俗人家先坐已後設禮敬。余廣如彼恭敬經說。毗尼母云。從無夏至九夏是下座。十夏至十九夏名中座。二十夏至四十九夏名上座。五十夏已去一切沙門國王之所尊敬。是耆舊長老。僧祇無歲比丘得共三歲坐。乃至七歲得共十歲坐。若臥床得三人坐。坐床二人坐。長一肘半床相降三歲得二人共坐。若減並與上座。若臥床過三肘得降四歲共坐。若減不得。若大集會床座少得連床接系。勿令使動得同坐。若方褥長三肘得共四歲坐。減者不得。若散敷草地共坐無罪。伽論云。地敷得共未受具人坐。薩婆多長床相接但令異席異褥。異槃令中空絕各異得與女人坐。僧祇受人禮拜不得如啞羊不語。當相問訊。少病少惱安樂不道路不疲苦等。共上座語亦得云慧命。二明造佛像塔寺法。初明造經像法意者。如來出世有二益。一為現在生身說法。二未來經像流佈。令諸眾生於彌勒佛。聞法悟解超升離生此大意也。恐後生造像無所表彰。故目連躬將匠工上天圖取。如是三反方乃近真。至於下天此像垂地來迎。世尊命曰。汝于來世廣作佛事。因垂敕云。我滅度后造立形像。一一似佛使見者得法身儀則。乃至幡華供養皆于來世得唸佛三昧。具諸相好如是造立是佛像體(此像中國僧將來漢地。諸國不許各愛護之不令出境。王令依本寫留之。今後
【現代漢語翻譯】 現代漢語譯本 到俗人家裡，先坐下後再行禮敬。其餘的廣泛內容如《恭敬經》所說。毗尼母（Vinaya-matrika，戒律之母）說：從無夏（Vassa，雨季安居）開始到九夏（九個雨季安居）是下座（資歷淺者）。十夏到十九夏稱為中座。二十夏到四十九夏稱為上座。五十夏以後，一切沙門（Sramana，出家人）和國王都應尊敬。這是耆舊長老。僧祇（Samghika，大眾部）規定，無戒臘的比丘可以和三戒臘的比丘同坐。乃至七戒臘的比丘可以和十戒臘的比丘同坐。如果是臥床，可以三人同坐。坐床則二人同坐。長一肘半的床，相差三戒臘可以二人同坐。如果長度不夠，則併入上座。如果臥床超過三肘，可以相差四戒臘同坐。如果長度不夠則不可以。如果大床座位少，可以連線床鋪，不要讓床移動，就可以同坐。如果是方形褥子，長三肘，可以相差四戒臘同坐。長度不夠則不可以。如果是在散鋪的草地上，一起坐沒有罪過。《伽論》（Karma Vibhanga，業分別論）說，在地上鋪設坐具，可以和未受具足戒的人同坐。《薩婆多》（Sarvastivada，說一切有部）規定，長床相接，但要用不同的蓆子和褥子，不同的盤子，中間要留出空隙，各自不同，可以和女人同坐。僧祇規定，接受別人禮拜時，不能像啞羊一樣不說話，應當互相問候，例如：少病少惱，安樂否？道路不疲苦等。和上座說話也可以說『慧命』。 第二部分說明建造佛像、塔寺的方法。首先說明建造經像的意義。如來出世有兩方面的利益：一是為現在的人說法；二是未來經像流佈。使眾生在彌勒佛（Maitreya Buddha，未來佛）出世時，聽聞佛法，覺悟解脫，超脫輪迴。這是大意。恐怕後人建造佛像沒有依據，所以目連（Maudgalyayana，神通第一的佛陀弟子）親自帶領工匠上天，按照佛的形象圖樣取樣。這樣三次才接近真實。當佛像從下天取來時，佛像垂地來迎接。世尊（釋迦摩尼佛）說：『你于未來世，廣作佛事。』因此垂敕說：『我滅度后，建造佛的形像，一一都像佛一樣，使見到的人得到法身的儀則。』乃至幡華供養，都能在未來世得到唸佛三昧（Samadhi，禪定）。具足各種相好。這樣建造的就是佛像的本體（此像中國僧人將來漢地。各國不允許，各自愛護，不讓出境。國王命令按照原本抄寫留存。今後……）
【English Translation】 English version When arriving at a layperson's home, one should sit down first and then perform the proper etiquette. The remaining details are as described in the 'Respect Sutra'. The Vinaya-matrika (Mother of the Vinaya) states: From the beginning of Vassa (rainy season retreat) until the ninth Vassa (nine rainy season retreats) is considered the lower seat (junior seniority). From the tenth to the nineteenth Vassa is called the middle seat. From the twentieth to the forty-ninth Vassa is called the upper seat. After the fiftieth Vassa, all Sramanas (ascetics) and kings should respect them. These are the venerable elders. The Samghika (Mahasamghika school) stipulates that a Bhikshu (monk) without years of ordination can sit with a Bhikshu with three years of ordination. Even a Bhikshu with seven years of ordination can sit with a Bhikshu with ten years of ordination. If it is a bed, three people can sit together. If it is a sitting bed, then two people can sit together. A bed that is one and a half cubits long, with a difference of three years of ordination, can allow two people to sit together. If the length is insufficient, it merges with the upper seat. If the bed exceeds three cubits, a difference of four years of ordination is allowed for sitting together. If the length is insufficient, it is not allowed. If there are few seats on a large bed, beds can be connected, ensuring they do not move, allowing them to sit together. If it is a square cushion, three cubits long, a difference of four years of ordination is allowed for sitting together. If the length is insufficient, it is not allowed. If sitting on scattered grass on the ground, there is no fault in sitting together. The Karma Vibhanga (Treatise on Karma) states that on a spread-out ground covering, one can sit with someone who has not received full ordination. The Sarvastivada (the 'All Exists' school) stipulates that long beds can be connected, but with different mats and cushions, and different trays, leaving a gap in the middle, each being distinct, allowing one to sit with a woman. The Samghika stipulates that when receiving bows from others, one should not be like a mute sheep, remaining silent. One should inquire about each other's well-being, such as: 'Are you free from illness and affliction? Are you at peace? Are you not tired from the road?' When speaking with a senior, one can also say 'Wisdom-life'. The second part explains the methods of constructing Buddha images, stupas, and temples. First, it explains the meaning of constructing sutras and images. The Tathagata (Buddha) appearing in the world has two benefits: one is to teach the Dharma (Buddha's teachings) to people in the present; the other is for the future dissemination of sutras and images. This allows sentient beings to hear the Dharma, awaken, and liberate themselves from Samsara (cycle of rebirth) when Maitreya Buddha (the future Buddha) appears. This is the main idea. Fearing that later generations would construct images without a basis, Maudgalyayana (one of the Buddha's chief disciples, known for his supernatural powers) personally led artisans to heaven to obtain a likeness of the Buddha. Only after three attempts was it close to the truth. When the image was brought from the lower heavens, the image lowered itself to greet them. The World Honored One (Shakyamuni Buddha) said: 'In the future, you will widely perform Buddha-deeds.' Therefore, he instructed: 'After my Parinirvana (death), construct images of the Buddha, each one resembling the Buddha, so that those who see them may attain the principles of the Dharma-body.' Even banners and flower offerings will enable one to attain the Samadhi (meditative state) of Buddha-recitation in future lives, possessing all the excellent marks. Constructing in this way is the essence of the Buddha image (This image was brought to China by a Chinese monk. Various countries do not allow it, each protecting it, not allowing it to leave the country. The king ordered a copy to be made and kept. Hereafter...)
傳者乃至四寫彼本今在楊州長樂寺。亦云龍光瑞像云云)。今人隨情而造各生奇薄。不追本實競封世染。所以中國傳像在嶺東者。並皆風骨勁壯儀肅隆重。每發神瑞光世生善(如長干瑞像是。阿育王第四女作腳趺銘云。今在京師大發靈相)。逮于漢世彷彿入真。流之晉宋頗皆近實。並由敬心殷重意存景仰準聖模樣。故所造靈異。今隨世末人務情巧。得在福敬失在法式。但問尺寸短長不論耳目全具。或爭價利鈍計供厚薄。酒肉餉遺。貪淫俗務身無潔凈。心唯涉利。致使尊像雖樹無復威靈。菩薩立形譬類淫女之像。金剛顯貌等逾妒婦之儀。乃至抄寫經卷唯務賤得。弱筆粗紙惡匠鄙養。致使前工無敬自心有慢。彼此通賤法儀滅矣。致令經像訓世為諸信首。反自輕侮威靈焉在。故致偷盜毀壞私竊治鑄焚經受用多陷罪咎。並由違背世出世法。現在未來受無量苦。皆由失法之所致也。若使道俗存法造得真儀。鳥獸不敢汗踐。何況人乎(近見有賊。劫盜瑞像才入佛殿。便忽迷悶莫知所趣。至曉寺僧怪問。久而方醒云云)。但能奉聖像儀。佛亦垂形示跡。善見云。佛右牙帝釋處。右缺盆骨師子國中。增一優填王造栴檀。波斯匿王造紫金。二像各長五尺。次明造塔法。雜心云。有舍利名塔。無者名支提。塔或名塔婆。或云偷婆(此云冢也
【現代漢語翻譯】 現代漢語譯本：據傳，有人抄寫了原本，現在儲存在揚州長樂寺。也有說法是龍光寺的瑞像等等。現在的人們隨著自己的想法來製造佛像，各自產生稀奇古怪的樣式。不追溯原本的真實面貌，競相效仿世俗的風格。所以中國流傳到嶺東的佛像，都風骨剛勁挺拔，儀容莊嚴肅穆隆重，常常顯現神奇的祥瑞之光，使世人產生善念（例如長干寺的瑞像，是阿育王的第四個女兒製作的腳趺，上面有銘文，現在在京城，大顯靈異之相）。到了漢代，佛像還彷彿接近真實，流傳到晉宋時期，也大都接近真實。這都是由於人們敬重心殷切，心存景仰，按照聖人的模樣來製作，所以所造的佛像才靈驗神異。現在隨著末世，人們追求技巧，得到了福報，卻失去了法度。只問尺寸的長短，不問耳目的完整與否。或者爭論價格的高低，計較供養的厚薄。用酒肉來款待，沉迷於世俗事務，自身不潔凈，心中只想著利益。導致佛像雖然樹立起來，卻沒有了威靈。菩薩的形象，就像是的畫像。金剛的相貌，等同於妒婦的儀容。甚至抄寫經卷，只求便宜。用劣質的筆，粗糙的紙，惡劣的工匠，鄙陋的供養。導致前面的工序沒有敬意，自己心中也有怠慢。彼此都輕賤，佛法的儀軌就滅亡了。導致用經像來訓誡世人，卻被信徒們自己輕視侮辱，威靈又在哪裡呢？因此導致偷盜、毀壞、私自竊取、冶煉鑄造、焚燒經書、受用供養等，大多陷入罪過。都是由於違背了世間法和出世間法，現在和未來都要遭受無量的痛苦。這都是由於失去了法度的緣故啊。如果道俗之人能夠遵循法度，製造出真正的儀容，鳥獸都不敢褻瀆踐踏，更何況是人呢（最近看到有賊，搶劫瑞像，剛進入佛殿，就忽然迷失昏悶，不知道去哪裡，到天亮寺里的僧人奇怪地詢問，很久才醒來說等等）。只要能夠奉行聖像的儀軌，佛也會垂下形體，顯示事蹟。《善見律毗婆沙》中說，佛的右牙在帝釋天處，右鎖骨在師子國中。《增一阿含經》中說，優填王制造了旃檀佛像，波斯匿王制造了紫金佛像，兩尊佛像都長五尺。接下來闡明建造佛塔的方法。《雜心論》中說，有舍利的叫做塔，沒有舍利的叫做支提。塔或者叫做塔婆，或者叫做偷婆（這裡的意思是墳墓）。 English version: It is said that someone copied the original, which is now kept in Changle Temple in Yangzhou. There is also a saying that it is the auspicious image of Longguang Temple, and so on. Nowadays, people create Buddha images according to their own ideas, each producing strange and peculiar styles. They do not trace the original true appearance, but compete to imitate secular styles. Therefore, the Buddha images that have been transmitted to Lingnan in China all have strong and upright demeanor, and their appearance is solemn and dignified. They often manifest miraculous auspicious light, causing people to generate good thoughts (for example, the auspicious image of Changgan Temple is the foot pedestal made by the fourth daughter of King Ashoka, with inscriptions on it, and now it is in the capital, greatly displaying its spiritual appearance). In the Han Dynasty, the Buddha images still seemed close to reality, and in the Jin and Song Dynasties, they were mostly close to reality. This is all because people had sincere respect and admiration in their hearts, and made them according to the appearance of the saints, so the Buddha images they made were efficacious and miraculous. Now, with the end of the world, people pursue skills, gain blessings, but lose the Dharma. They only ask about the length of the size, and do not ask whether the ears and eyes are complete or not. Or they argue about the price, and calculate the thickness of the offerings. They use wine and meat to entertain, indulge in secular affairs, their bodies are not clean, and their minds are only thinking about profit. This leads to the fact that although the Buddha images are erected, they no longer have majesty. The image of the Bodhisattva is like a portrait of a . The appearance of the Vajra is equal to the appearance of a jealous woman. Even copying scriptures, they only seek cheapness. They use inferior pens, rough paper, bad craftsmen, and mean offerings. This leads to the fact that the previous procedures have no respect, and they themselves have laziness in their hearts. They despise each other, and the rituals of the Dharma are destroyed. This leads to the fact that the scriptures and images are used to teach the world, but they are despised and insulted by the believers themselves. Where is the majesty? Therefore, it leads to theft, destruction, private theft, smelting and casting, burning scriptures, and enjoying offerings, etc., most of which fall into sin. All of this is due to violating the worldly and transcendental laws, and suffering immeasurable pain in the present and future. This is all due to the loss of the Dharma. If the Taoist and secular people can follow the Dharma and create true appearances, even birds and beasts would not dare to desecrate and trample on them, let alone people (recently I saw a thief who robbed an auspicious image, and as soon as he entered the Buddha hall, he suddenly became lost and confused, not knowing where to go. When the monks in the temple asked strangely at dawn, he woke up after a long time and said, etc.). As long as one can observe the rituals of the holy image, the Buddha will also lower his form and show his deeds. The Shan Jian Lu Pi Po Sha says that the Buddha's right tooth is in the place of Indra (帝釋), and the right collarbone is in the country of Simhala (師子國). The Ekottara Agama Sutra says that King Udayana (優填王) made a sandalwood Buddha image, and King Prasenajit (波斯匿王) made a purple-gold Buddha image, both of which were five feet long. Next, it explains the method of building a pagoda. The Samayuktabhidharmahrdaya says that a pagoda with sarira (舍利) is called a stupa (塔), and one without sarira is called a caitya (支提). A pagoda is also called a stupa (塔婆), or a thupa (偷婆) (which means tomb here).
【English Translation】 It is said that someone copied the original, which is now kept in Changle Temple in Yangzhou. There is also a saying that it is the auspicious image of Longguang Temple, and so on. Nowadays, people create Buddha images according to their own ideas, each producing strange and peculiar styles. They do not trace the original true appearance, but compete to imitate secular styles. Therefore, the Buddha images that have been transmitted to Lingnan in China all have strong and upright demeanor, and their appearance is solemn and dignified. They often manifest miraculous auspicious light, causing people to generate good thoughts (for example, the auspicious image of Changgan Temple is the foot pedestal made by the fourth daughter of King Ashoka, with inscriptions on it, and now it is in the capital, greatly displaying its spiritual appearance). In the Han Dynasty, the Buddha images still seemed close to reality, and in the Jin and Song Dynasties, they were mostly close to reality. This is all because people had sincere respect and admiration in their hearts, and made them according to the appearance of the saints, so the Buddha images they made were efficacious and miraculous. Now, with the end of the world, people pursue skills, gain blessings, but lose the Dharma. They only ask about the length of the size, and do not ask whether the ears and eyes are complete or not. Or they argue about the price, and calculate the thickness of the offerings. They use wine and meat to entertain, indulge in secular affairs, their bodies are not clean, and their minds are only thinking about profit. This leads to the fact that although the Buddha images are erected, they no longer have majesty. The image of the Bodhisattva is like a portrait of a . The appearance of the Vajra is equal to the appearance of a jealous woman. Even copying scriptures, they only seek cheapness. They use inferior pens, rough paper, bad craftsmen, and mean offerings. This leads to the fact that the previous procedures have no respect, and they themselves have laziness in their hearts. They despise each other, and the rituals of the Dharma are destroyed. This leads to the fact that the scriptures and images are used to teach the world, but they are despised and insulted by the believers themselves. Where is the majesty? Therefore, it leads to theft, destruction, private theft, smelting and casting, burning scriptures, and enjoying offerings, etc., most of which fall into sin. All of this is due to violating the worldly and transcendental laws, and suffering immeasurable pain in the present and future. This is all due to the loss of the Dharma. If the Taoist and secular people can follow the Dharma and create true appearances, even birds and beasts would not dare to desecrate and trample on them, let alone people (recently I saw a thief who robbed an auspicious image, and as soon as he entered the Buddha hall, he suddenly became lost and confused, not knowing where to go. When the monks in the temple asked strangely at dawn, he woke up after a long time and said, etc.). As long as one can observe the rituals of the holy image, the Buddha will also lower his form and show his deeds. The Shan Jian Lu Pi Po Sha says that the Buddha's right tooth is in the place of Indra (帝釋), and the right collarbone is in the country of Simhala (師子國). The Ekottara Agama Sutra says that King Udayana (優填王) made a sandalwood Buddha image, and King Prasenajit (波斯匿王) made a purple-gold Buddha image, both of which were five feet long. Next, it explains the method of building a pagoda. The Samayuktabhidharmahrdaya says that a pagoda with sarira (舍利) is called a stupa (塔), and one without sarira is called a caitya (支提). A pagoda is also called a stupa (塔婆), or a thupa (偷婆) (which means tomb here).
。亦云方墳)。支提云廟(廟者貌也)。增一阿含云。初起偷婆補治故寺。並受梵福。云何梵福。如閻浮一洲人功德不如一轉輪王功德。如是西東北天下。乃至四天六慾初禪總多比一梵主功德。此為梵福量。當如是學。四分若起塔者。應四方若圓若八角。以石墼木作已用黑泥乃至石灰白土等。應安基四邊作闌楯。安香華著上。聽安懸幡蓋物不得上塔上闌楯上。護塔神瞋(大論密跡金剛鬼神道中。又云。執金剛菩薩常執金剛衛護。五分佛四面五百金剛也)。若有所取與開。彼安幡蓋不得蹈像上。作余方便梯隥安之。若塔露地供養具。雨漬風飄烏鳥不凈者。作種種舍覆之。地有塵種種泥泥之。須洗足器安道邊。外作墻門安置。若上美飲食用金寶等器盛之。令白衣伎樂供養。若飲食當與比丘沙彌優婆塞經營塔作者應食。舍利安金寶塔中若繒綿中。若持行者若畜生。若頭上肩上擔戴。若拂應用樹葉孔雀尾拂。多有香華羅列基上闌上杙上向中。繩貫懸屋檐前。有香泥作手輪像。乃至有餘泥地等。僧祇塔事者。起僧伽藍時先規度好地作塔處其塔不得。在南在西應在東在北(中國伽藍門皆東向故。佛塔廟宇皆向東開。乃至廚廁亦在西南。由彼國東北風多故。神州尚西為正陽。不必依中土法也)。不得僧地侵佛地。佛地不得侵僧地。余
【現代漢語翻譯】 亦稱為方墳)。支提稱為廟(廟是指外觀)。《增一阿含經》說，最初建造偷婆（stupa，塔，墳冢）修繕舊寺廟，都能獲得梵福（brahma-phala，清凈的福報）。什麼是梵福呢？比如閻浮提（Jambudvipa，我們所居住的這個世界）所有人的功德，不如一個轉輪王（cakravartin，統治世界的理想君主）的功德。像這樣，西、東、北天下，乃至四天王天（catumaharajika-deva，佛教宇宙觀中位於須彌山山腰的第一層天）六慾天（kama-avacara，欲界天）初禪天（prathama-dhyana，色界的第一禪天）所有功德加起來，總共也比不上一個梵天之主（brahma-pati，大梵天王）的功德。這就是梵福的量。應當這樣學習。《四分律》說，如果建造塔，應當是四方形、圓形或八角形。用石頭、磚頭、木頭建造后，用黑泥乃至石灰、白土等。應當安放地基，四邊製作欄楯（vedika，欄桿），安放香和花在上面。允許安放懸掛幡（pataka，長條形的旗幟）和傘蓋（chatra，傘狀物），但不得登上塔上和欄楯上。護塔神會嗔怒(《大論》和《密跡金剛鬼神道》中說，執金剛菩薩（Vajrapani，手持金剛杵的菩薩）常執金剛杵衛護。五分佛（panchavargika，指佛陀最初度化的五位比丘）四面有五百金剛)。如果有所取用，允許打開。他們安放幡蓋，不得踩踏佛像上面。製作其他方便的梯子來安放。如果塔在露天地，供養的器具被雨水浸泡、被風吹走、被烏鴉鳥類弄髒，就製作各種房屋覆蓋它。地上有灰塵，就用各種泥土塗抹。需要洗腳的器具安放在路邊。外面製作墻和門安置。如果用金銀珠寶等器皿盛放上好的飲料食物。讓白衣（avadata-vastra，在家居士）伎樂（turya，音樂）供養。如果飲食，應當與比丘（bhikkhu，出家男眾）、沙彌（sramanera，未成年出家男眾）、優婆塞（upasaka，在家男眾）以及經營塔的作者一起食用。舍利（sarira，佛陀或高僧的遺骨）安放在金銀珠寶塔中，或者繒綿（絲織品）中。如果持行者或畜生，如果頭上肩上擔戴。如果拂應用樹葉或孔雀尾拂。多有香和花羅列在地基上、欄桿上、木樁上，朝向中間。用繩子貫穿懸掛在屋檐前。有香泥製作的手輪像。乃至有剩餘的泥地等。《僧祇律》關於塔的事情是，建造僧伽藍（samgharama，僧眾居住的寺院）時，先規劃好土地，作為塔的處所，這個塔不得在南邊或西邊，應當在東邊或北邊(中國的伽藍門都朝東，所以佛塔廟宇都朝東開。乃至廚房廁所也在西南。因為那個國家東北風多。神州（中國）崇尚西為正陽，不必依照中土的法則)。不得僧地侵佔佛地，佛地不得侵佔僧地。 其餘
【English Translation】 Also called Fang Fen). Stupa is called a temple (temple refers to the appearance). The Ekottara Agama says that initially building stupas (stupa, pagoda, tomb) and repairing old temples can obtain brahma-phala (pure blessings). What is brahma-phala? For example, the merit of all people in Jambudvipa (the world we live in) is not as great as the merit of a cakravartin (an ideal monarch who rules the world). Like this, the western, eastern, and northern worlds, even the catumaharajika-deva (the first heaven located on the waist of Mount Sumeru) kama-avacara (desire realm heavens) prathama-dhyana (the first dhyana of the form realm) all the merits combined are not as great as the merit of a brahma-pati (lord of the Brahma heaven). This is the measure of brahma-phala. One should learn in this way. The Caturvarga Vinaya says that if building a pagoda, it should be square, round, or octagonal. After building with stone, brick, and wood, use black mud, even lime, white soil, etc. A foundation should be laid, and railings (vedika, railings) should be made on all four sides, with incense and flowers placed on top. It is permissible to hang banners (pataka, long flags) and canopies (chatra, umbrella-like objects), but one must not climb on the pagoda or the railings. The guardian deity of the pagoda will be angered (the Mahaprajnaparamita-sastra and Secret Traces of Vajra Deities say that Vajrapani (a bodhisattva holding a vajra) always holds a vajra to protect. The five bhikkhus (the first five monks ordained by the Buddha) have five hundred vajras on all four sides). If something is to be taken, it is permissible to open it. They hang banners and canopies, but must not step on the Buddha images. Make other convenient ladders to place them. If the pagoda is in the open, and the offerings are soaked by rain, blown away by wind, or soiled by crows and birds, then make various houses to cover it. If there is dust on the ground, smear it with various muds. Utensils for washing feet should be placed by the roadside. Walls and doors should be made and placed outside. If good drinks and food are placed in gold, silver, and jewel utensils. Let laypeople (avadata-vastra, lay practitioners) offer music (turya, music). If there is food and drink, it should be eaten together with bhikkhus (ordained monks), sramaneras (novice monks), upasakas (lay male practitioners), and those who built the pagoda. Sarira (relics of the Buddha or eminent monks) should be placed in gold, silver, and jewel pagodas, or in silk fabrics. If a practitioner or animal carries it on their head or shoulder. If a whisk is used, use leaves or peacock feathers. There should be many incense and flowers arranged on the foundation, railings, and stakes, facing the center. Ropes should be used to hang them in front of the eaves. There are handwheel images made of fragrant mud. Even if there is remaining muddy ground, etc. The Mahasanghika Vinaya says that when building a samgharama (monastery), first plan the land well as a place for the pagoda. This pagoda must not be on the south or west side, but should be on the east or north side (the gates of Chinese monasteries all face east, so pagodas and temples all face east. Even the kitchen and toilet are in the southwest. Because that country has a lot of northeast wind. Shenzhou (China) values the west as the true yang, so it is not necessary to follow the laws of the central land). Monastic land must not encroach on Buddha land, and Buddha land must not encroach on monastic land. The rest
如盜戒隨相說。善生經云。善男子如來即是一切智藏。是故智者應當志心勤修供給生身滅身形像塔廟。若於空野無塔像處常當繫念尊重讚歎。若自力作。若勸人作。見作生喜。如其自有功德力者。要當廣教眾多之人而共作之。既供養已於己身中莫生輕想。於三寶所亦應如是。凡所供養不使人作。不為勝他作時不悔。心不愁惱合掌讚歎恭敬尊重。若以一錢一線一華一香一偈一禮一匝一時乃至無量寶無量時。若自獨作。若共他作。善男子若能如是志心供養佛法僧者。若我現在若涅槃后等無差別。若見塔廟應以金銀銅鐵繩鎖幡蓋伎樂香油燈明而供養之。若見鳥獸踐蹋毀壞。要當塗治掃除令凈。暴風水火人所壞處亦當自治。自若無力當勸人治。或以金銀銅鐵土木。若有塵土灑掃除拂。若有垢汗以香水洗。若作寶塔及作寶像。當以種種幡蓋香華奉上。若無真寶力不能辨。次以土木而造成之。成訖亦當幡蓋香華伎樂種種供養。若是塔中草木不凈。鳥獸死屍及其糞穢。萎華臭爛悉當除去。蛇鼠孔穴當塞治之。銅像木像石像泥像金銀琉璃頗梨等像常當洗治。任力香涂。隨力造作種種瓔珞。乃至猶如轉輪聖王塔。精舍內當以香涂。若白土涂。作塔像已當以琉璃頗梨真珠綾絹錦彩鈴磬繩鎖而供養之。畫佛像時彩中不雜膠乳雞子。應以種種華
【現代漢語翻譯】 現代漢語譯本 關於盜戒的隨相解釋，在《善生經》（Upali Sūtra）中說：『善男子，如來（Tathāgata，佛的稱號）就是一切智慧的寶藏。因此，有智慧的人應當專心勤奮地修習，供養如來的生身（指佛陀在世時的身體）、滅身（指佛陀涅槃后的遺體），以及佛像、佛塔、佛寺。如果在空曠的郊野沒有佛塔佛像的地方，應當常常憶念、尊重、讚歎。無論是自己出力建造，還是勸別人建造，見到建造就心生歡喜。如果自己有功德和能力，一定要廣泛教導眾多的人一起建造。供養完畢后，不要輕視自己，對於三寶（佛、法、僧）也應當如此。凡是供養的東西，不讓人代勞，不爲了勝過別人而供養，供養時心中不後悔，不愁苦煩惱，合掌讚歎，恭敬尊重。如果用一文錢、一根線、一朵花、一炷香、一個偈頌、一個禮拜、繞塔一週、一時乃至無量珍寶、無量時間來供養，無論是自己獨自供養，還是與他人共同供養。善男子，如果能夠這樣專心供養佛、法、僧，無論是我現在住世，還是涅槃之後，功德都是沒有差別的。如果見到佛塔佛寺，應當用金、銀、銅、鐵、繩索、幡蓋、伎樂、香油、燈明來供養。如果見到鳥獸踐踏毀壞，一定要塗飾修補，打掃乾淨。被暴風、水火、人所破壞的地方，也應當自己修補。自己如果沒有能力，應當勸別人修補。或者用金、銀、銅、鐵、土、木等材料。如果塔寺上有塵土，應當灑掃拂拭。如果塔寺上有污垢汗漬，用香水洗滌。如果建造寶塔以及寶像，應當用種種幡蓋、香花供奉。如果沒有真正的珍寶，力量不足以辦到，可以用土木來建造。建成之後，也應當用幡蓋、香花、伎樂種種供養。如果是塔中長了草木不凈之物，或者有鳥獸死屍及其糞便，以及枯萎腐爛的花朵，都應當除去。蛇鼠的孔穴應當堵塞修補。銅像、木像、石像、泥像、金銀琉璃頗梨等像，應當經常洗滌修治，盡力涂香，隨力製作種種瓔珞。乃至如同轉輪聖王的塔一樣。精舍（Vihāra，僧侶住所）內部應當用香塗抹，或者用白土塗抹。建造佛塔佛像完畢后，應當用琉璃、頗梨（Sphatika，水晶）、真珠、綾絹、錦彩、鈴磬、繩索來供養。繪製佛像時，顏料中不摻雜膠乳、雞蛋。應當用種種鮮花。』
【English Translation】 English version Regarding the explanation of precepts against theft, the Upali Sūtra states: 'Good man, the Tathāgata (title of the Buddha) is the treasury of all wisdom. Therefore, the wise should diligently cultivate with focused minds, offering to the Tathāgata's living body (referring to the Buddha's body during his lifetime), extinguished body (referring to the Buddha's remains after Nirvana), as well as Buddha images, stupas (Buddhist monuments), and monasteries. If in a desolate wilderness there is no stupa or image, one should constantly remember, respect, and praise. Whether one builds it oneself or encourages others to build it, one should rejoice upon seeing it being built. If one has merit and ability, one must widely teach many people to build it together. After making offerings, one should not belittle oneself, and one should treat the Triple Gem (Buddha, Dharma, Sangha) in the same way. Whatever is offered should not be done by others on one's behalf, and one should not offer in order to surpass others. When offering, one should not regret it in one's heart, nor be distressed or troubled, but should join one's palms in praise, with reverence and respect. If one offers with one coin, one thread, one flower, one incense stick, one verse, one prostration, one circumambulation, one moment, or even countless treasures and countless times, whether one offers alone or with others. Good man, if one can offer to the Buddha, Dharma, and Sangha with such focused mind, whether I am alive now or after Nirvana, the merit is no different. If one sees a stupa or monastery, one should offer with gold, silver, copper, iron, ropes, banners, canopies, music, fragrant oil, and lamps. If one sees birds or animals trampling and destroying it, one must repair and clean it. Places damaged by storms, water, fire, or people should also be repaired by oneself. If one does not have the ability, one should encourage others to repair it, using materials such as gold, silver, copper, iron, earth, or wood. If there is dust on the stupa or monastery, one should sweep and wipe it away. If there are stains or sweat, one should wash it with fragrant water. If one builds a precious stupa or image, one should offer various banners, canopies, and fragrant flowers. If one does not have real treasures and lacks the ability to do so, one can use earth and wood to build it. After it is completed, one should also offer various banners, canopies, fragrant flowers, and music. If there are unclean plants or trees in the stupa, or dead birds or animals and their excrement, as well as withered and rotten flowers, all should be removed. The holes of snakes and rats should be blocked and repaired. Statues of copper, wood, stone, clay, gold, silver, lapis lazuli, crystal (Sphatika), etc., should be regularly washed and repaired, and fragrant incense should be applied as much as possible, and various ornaments should be made according to one's ability, even like the stupa of a Chakravarti (universal monarch). The interior of the Vihāra (monastery) should be smeared with incense or white clay. After building the stupa or image, one should offer it with lapis lazuli, crystal (Sphatika), pearls, silk, brocade, colored silk, bells, chimes, and ropes. When painting a Buddha image, one should not mix glue, milk, or eggs in the colors. One should use various fresh flowers.'
貫散華妙拂明鏡末香散香燒香種種伎樂歌舞。供養晝夜不絕。不如外道。燒酥大麥而供養之。終不以酥涂。塔像身亦不乳洗。不應造作半身佛像。若有形像身不具足當密藏覆。勸人令治。治具足已然後顯示。見毀壞像應當志心供養恭敬。如完無別。如是供養要身自作。自若無力當爲他使亦勸他人令作助之。若人能以四天下寶供養如來。有人應以種種功德尊重讚歎。是二福德等無差別。無垢清信女問經云。未知掃佛塔地有何善報。四相涂治。華香供養復何福報。禪修梵行。三歸五戒復得何報。佛告女言。掃佛地得五福。一自心清凈。他人見已亦生凈心。二為他愛。三天心歡喜。四集端正業。五命終生善道天中。若人信佛。圓輪形涂塔地。散華燒香。如是供養已彼人命終生弗婆提。富樂自在後生化樂天。若人信佛。作半月形涂塔。散華香者生瞿陀尼。後生兜率天。若人信佛。于佛塔邊四方塗地。散華燒香彼終生郁單曰。後生炎摩天。若人信佛。作人面形涂塔華香供養。所有善根果報如是。若人入禪修四梵行。歸佛法僧受持五戒。彼人無量無數善根福報無窮后得涅槃。涅槃云。不犯僧佛物。涂掃佛僧地。造像若佛塔。常生歡喜心。皆生不動國。智論沙彌戒不香涂身。云何供三寶。答。以所貴物隨時所須而用供養。或以塗地及
【現代漢語翻譯】 現代漢語譯本 貫穿著散花、美妙的拂塵、明亮的鏡子、末香、散香、燒香以及各種各樣的伎樂歌舞，日夜不停地供養，這比外道燒酥和大麥來供養要好。終究不應該用酥油塗抹佛塔或佛像的身體，也不應該用乳汁清洗。不應該製造半身佛像。如果有的佛像身體不完整，應當秘密地遮蓋起來，勸人修繕，修繕完整后才顯露出來。見到毀壞的佛像，應當以至誠之心供養恭敬，如同完好無損的一樣。像這樣供養，最重要的是親自去做。如果自己沒有能力，應當請他人代勞，或者勸他人去做並幫助他們。如果有人能用四大部洲的珍寶供養如來（Tathagata，如來），另有人以種種功德尊重讚歎如來，這兩種福德是相等沒有差別的。《無垢清信女問經》中說，不知道掃佛塔的地面有什麼善報？用四種香塗抹修繕佛塔，用鮮花香供養佛塔又有什麼福報？禪修梵行（Brahmacharya，清凈的行為），皈依三寶（Three Jewels，佛、法、僧），受持五戒（Five Precepts，不殺生、不偷盜、不邪淫、不妄語、不飲酒）又能得到什麼果報？ 佛告訴清信女說：『掃佛塔的地面能得到五種福報：一是使自己的內心清凈，他人看見后也會生起清凈心；二是為他人所愛戴；三是使天神心生歡喜；四是積聚端正的業；五是命終后能往生善道的天界。如果有人信仰佛，將佛塔的地面塗成圓形，散花燒香，這樣供養后，此人命終後會往生弗婆提（Purva-videha，東勝身洲），享受富裕快樂，之後往生化樂天（Nirmāṇarati，欲界第六天）。如果有人信仰佛，將佛塔的地面塗成半月形，散花燒香，會往生瞿陀尼（Godānīya，西牛貨洲），之後往生兜率天（Tuṣita，欲界第四天）。如果有人信仰佛，在佛塔邊將地面塗成四方形，散花燒香，此人終將往生郁單曰（Uttarakuru，北俱盧洲），之後往生炎摩天（Yāmadeva，欲界第三天）。如果有人信仰佛，將佛塔的地面塗成人面形，用鮮花香供養，所有善根的果報就是這樣。如果有人入禪修習四梵行（Four Brahmaviharas，慈、悲、喜、舍），皈依佛法僧三寶，受持五戒，此人無量無數的善根福報無窮無盡，最終能夠證得涅槃（Nirvana，寂滅）。』 《涅槃經》（Nirvana Sutra）中說：『不侵犯僧眾和佛陀的財物，涂掃佛寺和僧院的地面，建造佛像或佛塔，常懷歡喜心，都能往生不動國（Acalā，佛國凈土）。』《智論》（Mahaprajnaparamita Sastra）中說，沙彌戒（Śrāmaṇera，出家男子）不用香塗抹身體，那麼應該如何供養三寶呢？回答是：『用最珍貴的東西，隨時根據三寶的需要來供養，或者用塗地等方式。』
【English Translation】 English version Adorned with scattered flowers, exquisite whisks, bright mirrors, powdered incense, loose incense, burning incense, and various kinds of musical performances, singing, and dancing, offering day and night without ceasing, this is better than the heretics who burn ghee and barley for offerings. Ultimately, one should not smear the body of a stupa or Buddha image with ghee, nor should one wash it with milk. One should not create half-bodied Buddha images. If there are images with incomplete bodies, they should be secretly covered and people should be encouraged to repair them. Only after they are fully repaired should they be revealed. Upon seeing damaged images, one should offer and revere them with utmost sincerity, as if they were complete and undamaged. In making such offerings, it is most important to do it oneself. If one is unable to do so, one should ask others to do it on one's behalf, or encourage others to do it and assist them. If someone can offer the treasures of the four continents to the Tathagata (Tathagata, 'Thus Gone One'), and another person reverently praises the Tathagata with various merits, these two kinds of merit are equal and without difference. The 'Vimalakirti Sutra' says, 'I do not know what good reward there is for sweeping the ground of a stupa? What merit is there in repairing a stupa with four kinds of incense and offering it with flowers and incense? What reward does one obtain from practicing meditation, Brahmacharya (Brahmacharya, pure conduct), taking refuge in the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), and upholding the Five Precepts (Five Precepts, not killing, not stealing, not committing sexual misconduct, not lying, not consuming intoxicants)?' The Buddha told the pure believing woman: 'Sweeping the ground of a stupa brings five blessings: first, it purifies one's own mind, and others who see it will also generate a pure mind; second, one is loved by others; third, it pleases the gods; fourth, one accumulates virtuous karma; fifth, after death, one is reborn in a good realm in the heavens. If someone believes in the Buddha and paints the ground of a stupa in a circular shape, scatters flowers, and burns incense, after death, that person will be reborn in Purva-videha (Purva-videha, Eastern Continent), enjoying wealth and happiness, and later be reborn in Nirmāṇarati (Nirmāṇarati, the sixth heaven of the desire realm). If someone believes in the Buddha and paints the ground of a stupa in a crescent shape, scatters flowers, and burns incense, they will be reborn in Godānīya (Godānīya, Western Continent), and later be reborn in Tuṣita (Tuṣita, the fourth heaven of the desire realm). If someone believes in the Buddha and paints the ground around a stupa in a square shape, scatters flowers, and burns incense, that person will be reborn in Uttarakuru (Uttarakuru, Northern Continent), and later be reborn in Yāmadeva (Yāmadeva, the third heaven of the desire realm). If someone believes in the Buddha and paints the ground of a stupa in the shape of a human face, and offers it with flowers and incense, the reward of all their good roots will be like this. If someone enters meditation and practices the Four Brahmaviharas (Four Brahmaviharas, loving-kindness, compassion, joy, equanimity), takes refuge in the Three Jewels, and upholds the Five Precepts, that person's immeasurable and countless good roots and blessings will be endless, and they will ultimately attain Nirvana (Nirvana, cessation).' The 'Nirvana Sutra' (Nirvana Sutra) says: 'Do not violate the property of the Sangha and the Buddha, sweep the ground of Buddhist temples and monasteries, build Buddha images or stupas, and always maintain a joyful mind, all of which will lead to rebirth in Acalā (Acalā, Buddha's Pure Land).' The 'Mahaprajnaparamita Sastra' (Mahaprajnaparamita Sastra) says that a Śrāmaṇera (Śrāmaṇera, novice monk) does not use incense to anoint the body, so how should one make offerings to the Three Jewels? The answer is: 'Use the most precious things, and offer them according to the needs of the Three Jewels at any time, or by means such as painting the ground.'
壁井行來坐處等。十輪若破寺殺害比丘。其人慾終支節皆疼多日不語。墮阿鼻獄具受諸苦。二造寺法。有盛德法師造寺誥十篇。具明造寺方法。祇桓圖樣隨有所造必準正教。並護持匡眾僧網綱要等。事繁不具。略引宗科造寺一法。謂處所須避譏涉。當離於尼寺及市傍府側等。佛殿經坊極令清素。僧院廚倉趣得充事如此則后無所壞。今時末法造寺唯有處所事得受用。亦有用羯磨法者。而限外無儀式表相令人知者故。祇桓圖中凡立木石土宇並有所表。令人天識相知釋門多法。故能影覆邪術。禽獸畏威。儀形隱映為世欽仰。但歷代綿積秉教陵遲。事存法隱錯舉意旨。俗人既不曉法。眾僧未解示導。但相仿敩虛費財物。競心精妙力志勝他。房廊臺觀務令高顯。過彼便止都不存法。又還自騰踐如己莊宅。眾僧房堂諸俗受用。毀壞損辱情無所愧。屈道承俗如奴事主。是名寺法滅也(其甚者打罵眾僧種種非法。取要言之。從僧。力抑奪貸借乞請。乃至停屍僧院舉哀。寺內建塳。澡浴等並非法也)。若改往修來。追法更新。慎敬無犯者是則護持寺法也(俗人造寺本為求福作出家之因得道之緣。唯應禮拜供養為法。咨請時時覲問如法往來。彼此利益自他無惱名護持也)。故增一云。阿阇世王得信已后。敕國中無令事佛之家貲輸迎送。豈非
【現代漢語翻譯】 現代漢語譯本 關於在墻壁、井邊行走、坐臥之處等等。如果有人破壞寺廟，或者殺害比丘（bhiksu，佛教出家男眾），此人臨終時四肢百骸都會疼痛，多日不能說話，死後墮入阿鼻地獄（Avici，八大地獄中最苦之處），承受各種苦難。 第二種是建造寺廟的方法。有位具有盛德的法師撰寫了十篇關於建造寺廟的文告，詳細說明了建造寺廟的方法。寺廟的圖樣應以祇桓精舍（Jetavana，佛陀時期著名的寺院）為藍本，無論建造何處，都必須遵循正教。並且要護持和匡正僧團的綱要等等。由於內容繁多，這裡不一一列舉，只簡要地引用建造寺廟的一個原則，即寺廟的選址必須避免引起爭議，應當遠離尼寺（比丘尼的寺院）、市場旁邊以及官府附近等等。佛殿和經坊要儘可能地保持清凈素雅，僧院和廚房倉庫要滿足日常所需，這樣以後才不會被破壞。現在末法時期建造寺廟，只有選址這件事還算可以接受。也有使用羯磨法（karma，佛教術語，指行為、業力）的，但是寺廟外部沒有儀式性的表象，無法讓人知道這是佛寺。所以，祇桓精舍的圖樣中，凡是樹立木頭、石頭以及建造房屋，都有其象徵意義，讓人天都能識別，知道這是釋迦牟尼佛的道場，有很多殊勝的法。因此能夠震懾邪術，使禽獸畏懼其威嚴。寺廟的莊嚴外形能夠為世人所敬仰。但是歷代以來，由於時間的推移，秉持佛教教義逐漸衰落，形式還在，但佛法的精神卻隱沒了，人們錯誤地理解了佛法的旨意。世俗之人既不瞭解佛法，眾僧又不能正確地引導，只是互相模仿，白白浪費財物，競相追求精美，竭力想勝過他人，房屋、走廊、樓臺、亭閣務求高大顯眼，超過了應有的限度，完全不考慮佛法的要求。又把寺廟當作自己的莊園一樣隨意踐踏。眾僧的房舍和殿堂，世俗之人隨意使用，毀壞和玷污，心中毫無愧疚。屈從於世俗，像奴僕一樣侍奉主人。這就是寺廟佛法衰敗的表現（其中更甚者，打罵眾僧，做出種種非法之事。總而言之，從僧人那裡強行奪取、借貸、乞討，甚至在僧院停放屍體、舉行喪禮，在寺廟裡設定墳墓、澡堂等等，這些都是非法的）。如果能夠改正過去的錯誤，遵循佛法，重新開始，謹慎恭敬，不違背佛法，這就是護持寺廟的佛法（世俗之人建造寺廟，本來是爲了求福，種下出家的因緣，得到解脫的機緣。只應當禮拜供養，爲了佛法而向僧人請教，時常如法地往來，這樣彼此都能得到利益，自己和他人都沒有煩惱，這才是護持佛法）。所以《增一阿含經》中說，阿阇世王（Ajatasattu，古印度摩揭陀國國王）獲得信仰之後，就下令國內不許信佛的人家資助迎送僧人。這難道不是護持佛法嗎？
【English Translation】 English version Regarding walking, sitting, and lying down near walls, wells, and other places. If someone destroys a temple or kills a bhiksu (Buddhist monk), at the time of their death, all their limbs will be in pain, and they will be unable to speak for many days. After death, they will fall into Avici (the most painful of the eight great hells) and suffer all kinds of torments. The second is the method of building temples. A virtuous Dharma master wrote ten proclamations about building temples, detailing the methods of construction. The temple's design should be based on Jetavana (a famous monastery during the Buddha's time), and wherever it is built, it must follow the orthodox teachings. Furthermore, it is necessary to protect and rectify the essential principles of the Sangha (Buddhist monastic community). Due to the extensive content, I will not list them all here, but will briefly cite one principle of temple construction, which is that the location must avoid causing controversy and should be far away from nunneries, markets, and government offices. The Buddha hall and scripture library should be as clean and simple as possible, and the monks' quarters and kitchen warehouse should meet daily needs, so that they will not be damaged in the future. Nowadays, in the degenerate age, only the location of temple construction is somewhat acceptable. There are also those who use karma (Buddhist term referring to action and its consequences), but the exterior of the temple lacks ritualistic appearances, making it impossible for people to know that it is a Buddhist temple. Therefore, in the design of Jetavana, the erection of wood, stones, and the construction of houses all have symbolic meanings, allowing humans and devas (gods) to recognize and know that this is the Bodhimanda (place of enlightenment) of Sakyamuni Buddha, with many auspicious Dharmas. Therefore, it can deter evil arts and make animals fear its power. The solemn appearance of the temple can be admired by the world. However, over the generations, due to the passage of time, upholding Buddhist teachings has gradually declined, the form remains, but the spirit of the Dharma has been obscured, and people have misunderstood the meaning of the Dharma. Secular people do not understand the Dharma, and the monks cannot guide them correctly, they just imitate each other, wasting money in vain, competing to pursue exquisiteness, and striving to surpass others, making the houses, corridors, pavilions, and towers as tall and conspicuous as possible, exceeding the proper limits, completely disregarding the requirements of the Dharma. They also trample on the temple as if it were their own manor. Secular people use the monks' rooms and halls at will, destroying and defiling them, without any sense of shame. Submitting to secular customs, serving masters like slaves. This is a manifestation of the decline of the temple's Dharma (even worse, beating and scolding monks, committing all kinds of illegal acts. In short, forcibly seizing, borrowing, begging from monks, and even placing corpses in the monastery, holding funerals, setting up tombs and bathhouses in the temple, etc., are all illegal). If one can correct past mistakes, follow the Dharma, start anew, be cautious and respectful, and not violate the Dharma, then this is protecting the Dharma of the temple (Secular people build temples originally to seek blessings, plant the seeds of renunciation, and obtain the opportunity for liberation. They should only worship and make offerings, consult monks for the Dharma, and come and go regularly in accordance with the Dharma, so that both parties can benefit, and neither themselves nor others will be troubled, this is protecting the Dharma). Therefore, the Ekottara Agama Sutra says that after Ajatasattu (King of Magadha in ancient India) gained faith, he ordered that no Buddhist families in the country should subsidize the welcoming and sending off of monks. Is this not protecting the Dharma?
僧傳正法得信於人乎。因即隨明敬護三衣一切眾具。並如塔想尊敬攝持。乃至剃髮染衣戒體真旨。行來俯仰整斂威儀。飲食施作心常念法。憶而奉行者俗人終不得輕爾陵慢非法干亂。假令世中賢人內心堅正。外有威儀猶見敬肅不敢侮弄(如文侯敬干木似劉氏重孔明等)。況出世道士披佛法衣。游佛行處威儀庠序見者生善。誰不尊敬。若有輕笑皆由自失。故知無不敬也。敬則有儀。豈唯恭攝。冥招利養(田必良美不求種子而種子自投。道必純備不須利養而利養潛托)。由此而觀。為俗人所薄者非他咎也。以法滅于身得使貴賤所見侵陵耳。若能識法護持人皆宗仰。唯敢侮慢之哉(以道敬貴人者不得起迎將送。亦不得同牀共坐。唯得大坐鎮之以道。又亦不應生於憍慢)。
計請設則篇第二十三
夫昏俗多務慧觀難修。制營福分用接愚惑。而施乃雜繁皆多設食供。每於計請有違教法。外生譏毀內長癡慢。反招苦趣未成師誘。故撮略經訓試論如別。就中分十。一受請法。二往訃法。三至請家法。四就座命客法。五觀食凈污。六行香咒愿。七受食方法。八食竟收斂。九噠嚫佈施。十出請家法。初明受請者。十誦為知請故須立維那。出要律儀翻為寺護。又云悅眾。本正音婆邏此云次第。僧祇云。若來請比丘明日食者。不
【現代漢語翻譯】 現代漢語譯本： 如果僧人能夠如法修行，人們自然會對其生起信心。因此，人們會恭敬地守護僧人的三衣（袈裟）、一切用具，並且像對待佛塔一樣尊敬和供養。乃至僧人剃髮、染衣，受持戒體的真正宗旨，行走坐臥都整肅威儀，飲食勞作時心中常唸佛法，並憶念奉行，這樣俗人終究不敢輕視、冒犯或以非法之事干擾。即使世間的賢人，內心堅定正直，外表有威儀，人們尚且會敬畏，不敢侮辱戲弄（例如文侯敬重段干木，劉備器重諸葛亮等）。更何況是出世的道士，身披佛法之衣，行於佛法之地，威儀莊嚴有序，見到的人都會生起善念，誰會不尊敬呢？如果有人輕視嘲笑，那都是因為自己德行有失。所以說，沒有不尊敬的。尊敬則自然有威儀，豈止是恭敬攝持，還能暗中招來利益供養（田地肥沃美好，無需尋找種子，種子自然會來；道行純正完備，無需追求利養，利養自然會來）。由此看來，被俗人輕視，不是別人的過錯，而是因為佛法在自身滅失，才會被貴賤之人侵凌侮辱。如果能夠認識佛法，護持佛法，人們都會宗仰，誰還敢侮辱冒犯呢？（以道義尊敬貴人，不必起身迎接或送別，也不必同牀共坐，只需端坐鎮定以道義相待。但也不應該因此而生起驕慢之心）。
計請設則篇第二十三
世俗之人大多忙於俗務，難以修習智慧觀照。所以制定營福的規矩，用來接引愚昧迷惑之人。而佈施的方式繁雜多樣，大多是設食供養。但常常在計請方面，有違背佛教教法之處，對外招致譏諷譭謗，對內增長癡迷傲慢，反而招來痛苦的果報，不能成就教化引導。所以，我撮取經文訓誡的要點，嘗試分別論述。其中分為十個方面：一、受請法；二、往訃法；三、至請家法；四、就座命客法；五、觀食凈污；六、行香咒愿；七、受食方法；八、食竟收斂；九、噠嚫（dā chèn，佈施之意）佈施；十、出請家法。首先說明受請法。根據《十誦律》，爲了知道誰來邀請，需要設立維那（wéi nuó，寺院中負責僧眾事務的僧人）。《出要律儀》將其翻譯為寺護，又稱為悅眾。本來的正確發音是婆邏（pó luó），這裡翻譯為次第。僧祇律中說：如果有人來邀請比丘（bǐ qiū，出家受具足戒的男子）明天齋飯，不
【English Translation】 English version: If a monk can practice the Dharma correctly, people will naturally develop faith in him. Therefore, people will respectfully protect the monk's three robes (kāṣāya), all his belongings, and respect and offer to them as if they were pagodas. Furthermore, the monk shaves his head, dyes his robes, upholds the true essence of the precepts, and conducts himself with dignified deportment in all his actions, whether walking, sitting, or lying down. He constantly contemplates the Dharma in his mind while eating and working, and remembers to practice it. In this way, laypeople will ultimately not dare to despise, offend, or interfere with him through unlawful means. Even worldly virtuous people, with steadfast and upright hearts and dignified appearances, are still respected and feared, and no one dares to insult or make fun of them (for example, Marquis Wen respected Duan Ganmu, and Liu Bei valued Zhuge Liang). How much more so should a renunciate, clad in the robes of the Buddha Dharma, walking in the path of the Buddha Dharma, with dignified and orderly deportment, inspire goodness in those who see him? Who would not respect him? If someone despises or mocks him, it is only because of their own lack of virtue. Therefore, there is no one who does not respect him. Respect naturally leads to dignified deportment, which is more than just being respectful and restrained. It can also secretly attract benefits and offerings (fertile and good land does not need to seek seeds, the seeds will naturally come; pure and complete conduct does not need to seek benefits and offerings, the benefits and offerings will naturally come). From this perspective, being despised by laypeople is not the fault of others, but because the Dharma has been lost within oneself, which leads to being insulted and offended by people of all social classes. If one can recognize the Dharma and uphold it, people will revere and admire him. Who would dare to insult or offend him? (When respecting noble people with the Dharma, one does not need to rise to greet them or see them off, nor does one need to sit with them on the same bed. One only needs to sit upright and treat them with the Dharma. However, one should not develop arrogance because of this).
Chapter 23: Rules for Planned Invitations
Most worldly people are busy with mundane affairs and find it difficult to cultivate wisdom and contemplation. Therefore, rules for cultivating merit are established to guide the ignorant and deluded. The methods of giving are varied and numerous, mostly involving offering food. However, there are often violations of the Buddhist teachings in the planning and invitations, which outwardly lead to criticism and slander, and inwardly increase delusion and arrogance, ultimately inviting suffering as a result and failing to achieve the purpose of teaching and guiding. Therefore, I extract the essential points from the sutras and precepts and attempt to discuss them separately. This is divided into ten aspects: 1. Receiving invitations; 2. Going to the invitation; 3. Arriving at the inviter's home; 4. Taking a seat and seating the guests; 5. Observing the cleanliness of the food; 6. Offering incense and making vows; 7. Methods of receiving food; 8. Cleaning up after eating; 9. Offering dā chèn (佈施之意, meaning alms) and giving; 10. Leaving the inviter's home. First, let us discuss the method of receiving invitations. According to the Daśādhyāya Vinaya (十誦律), in order to know who is inviting, it is necessary to establish a Karmadāna (維那, wéi nuó, a monk in charge of monastic affairs). The Chuyao Luyi (出要律儀) translates this as 'temple protector,' also known as 'harmonizer of the assembly.' The original correct pronunciation is parah (婆邏, pó luó), which is translated here as 'order.' The Saṃghika Vinaya (僧祇律) says: If someone comes to invite a bhikṣu (比丘, bǐ qiū, a fully ordained male monk) for a meal tomorrow, do not
得定答云決來應語。若無緣事當訃之。若有請僧者應問姓名客人舊往巷陌。不得輒往。應先令一人若月直園民沙彌在前訪問。恐試弄比丘及有留難。恐僧失食故。五分白衣家會應借僧臥具。僧祇比丘得為俗家設會。張幔及諸供具唯不得與女人共輿(及以作食)。四分菩提王子請佛。從於階陛布衣令佛蹈上過。世尊不受令卻之。為未來比丘故。增一云。如來許請或默然或儼頭或彈指。五百問云。作佛得物請比丘不合食。若先許三會後作一會三行香。三施不了還願。若鬼子母食咒愿取食。沽酒家門一切時不得入。更有餘門得。若請比丘會當持一日戒。一日不沽酒得往。屠家亦爾。若共師並坐者更無別處得。不得同盤食。四分請有二種。即僧次別請也。律開別請。然諸經論制者不少。梵網云。別請物者即盜四方僧物。仁王經亦呵責別請過。十誦善生雖別請佛五百羅漢。猶故不得名請僧福田。若能于僧中請一似像極惡比丘。猶得無量果報。增一成論云。如飲海水即飲眾流。僧次請僧亦爾。五分但為解脫出家者得。為僧次唯除犯惡戒人。五百問云。受別請已遣人代去。主人意無在者得。若嫌者犯墮。既僧次福大。有憑請者應說僧次功能開悟俗心。勿令別請。別請法如隨相中。今俗有執名邀請者。然口雖許往必須筆注。有人書為赴
【現代漢語翻譯】 現代漢語譯本 得定答云：『決來應語。』 若無緣事，當訃之。若有請僧者，應問姓名、客人舊往巷陌，不得輒往。應先令一人，若月直園民、沙彌，在前訪問，恐試弄比丘及有留難，恐僧失食故。《五分律》：白衣家會，應借僧臥具。《僧祇律》：比丘得為俗家設會，張幔及諸供具，唯不得與女人共輿（及以作食）。《四分律》：菩提王子（Bodhi Prince）請佛，從於階陛布衣，令佛蹈上過，世尊不受，令卻之，為未來比丘故。《增一阿含經》云：如來許請，或默然，或儼頭，或彈指。《五百問》云：作佛得物，請比丘不合食。若先許三會，後作一會，三行香，三施不了還願。若鬼子母（Hariti）食，咒愿取食。沽酒家門，一切時不得入，更有餘門得。若請比丘會，當持一日戒，一日不沽酒得往，屠家亦爾。若共師並坐者，更無別處得，不得同盤食。《四分律》：請有二種，即僧次別請也。律開別請，然諸經論制者不少。《梵網經》云：別請物者，即盜四方僧物。《仁王經》亦呵責別請過。《十誦律》、《善生經》雖別請佛五百羅漢，猶故不得名請僧福田。若能于僧中請一似像極惡比丘，猶得無量果報。《增一成論》云：如飲海水，即飲眾流，僧次請僧亦爾。《五分律》：但為解脫出家者得，為僧次唯除犯惡戒人。《五百問》云：受別請已，遣人代去，主人意無在者得，若嫌者犯墮。既僧次福大，有憑請者，應說僧次功能，開悟俗心，勿令別請。別請法如隨相中。今俗有執名邀請者，然口雖許往，必須筆注，有人書為赴。
【English Translation】 English version Dedication should answer, saying: 『I will definitely come.』 If there is no reason, then inform them. If someone invites monks, one should ask the name, the guest's usual street and alley, and not go rashly. One should first send someone, such as the monthly duty gardener or a novice monk, to inquire in advance, lest they are testing or teasing the monks, or causing difficulties, or lest the monks miss their meal. According to the Five-Part Vinaya (Pañcavargika), when a layperson holds a gathering, they should lend the monks bedding. According to the Sanghika Vinaya (Mahāsāṃghika Vinaya), a monk may organize a gathering for a lay household, setting up curtains and various offerings, but must not share a carriage with a woman (or prepare food with her). According to the Four-Part Vinaya (Dharmaguptaka Vinaya), when Prince Bodhi (Bodhi) invited the Buddha, he spread clothes on the steps for the Buddha to walk on. The World-Honored One did not accept and had them removed, for the sake of future monks. The Ekottara Agama (Ekottara Āgama) says: When the Tathagata (Tathāgata) accepts an invitation, he may be silent, nod his head, or snap his fingers. The Five Hundred Questions (Pañcavastuka) says: It is not appropriate to use offerings received as a Buddha to invite monks to a meal. If three gatherings were promised but only one is held later, with three rounds of incense and three offerings unfulfilled, one should make a vow to repay. If it is for Hariti (Hariti) to eat, one should chant a blessing to obtain food. One must not enter the door of a wine-selling house at any time, but other doors are permissible. If inviting monks to a gathering, one should observe the one-day precept, and one may go if one does not sell wine for one day; the same applies to a butcher's house. If sitting with one's teacher, one should not obtain food from another place, and one must not eat from the same plate. According to the Four-Part Vinaya (Dharmaguptaka Vinaya), there are two types of invitations: the regular order of monks and special invitations. The Vinaya allows special invitations, but many sutras and treatises discourage them. The Brahma Net Sutra (Brahmajāla Sūtra) says: Those who offer things through special invitations are stealing from the Sangha (Saṃgha) of the four directions. The Benevolent Kings Sutra (Renwang Jing) also criticizes the fault of special invitations. Although the Ten Recitation Vinaya (Daśa-bhāṇavāra) and the Good Life Sutra (Siṃhasūtra) mention inviting the Buddha and five hundred Arhats (Arhat), it is still not considered inviting the Sangha to a field of merit. If one can invite even a seemingly extremely wicked monk from within the Sangha, one will still obtain immeasurable rewards. The Chengshi Lun (Tattvasiddhi Śāstra) says: Just as drinking seawater is like drinking all the rivers, inviting monks in the regular order is the same. According to the Five-Part Vinaya (Pañcavargika), it is permissible only for those who have renounced the world for liberation; for the regular order of monks, only those who have violated evil precepts are excluded. The Five Hundred Questions (Pañcavastuka) says: If one has accepted a special invitation and sends someone else in their place, and the host does not mind, it is permissible; if they dislike it, one commits an offense. Since the merit of the regular order of monks is great, if there is someone relying on an invitation, one should explain the function of the regular order of monks, enlighten the minds of the laity, and not allow special invitations. The rules for special invitations are as in the Svilaksana. Nowadays, some laypeople insist on inviting by name, but even if one verbally agrees to go, it must be noted in writing, and someone writes it as 'to attend'.
字者此未知字學耳。必有斯舉可注為訃字(下之赴上為赴字。上之赴下為計字)。此乃細碎甚補高望。故諺云。借念時還貸念時償。事雖鄙陋廉恥之本。薩婆多被請人。與僧同去不白先入者墮。主人明日作食今日自往者墮。除主人喚。若食後主人不喚留自住者墮。經營知事人在僧後到者墮。食未嚫去者亦墮。餘人私行直報同學者得。雖大界內近寺白衣家不白亦犯。若白還晚令僧惱者吉羅。善見檀越請比丘。沙彌雖未受具亦入比丘數。涅槃乃至未受十戒亦得受請。僧祇若道行作念。至某精舍當食。若過余處食者悔過。若值彼僧受請隨去無罪。十誦不請自來食犯吉羅。五百問云。但打楗椎即得食供。不問請與非請。何以故。打楗椎本為集僧故。二往計法。四分云。若欲受請應往眾僧常小食大食處住。若檀越白時到者上座應在前如雁行而去。諸比丘應偏袒右肩在後行。若有佛法僧病比丘事者當白上座在前去。必于中有命梵難者若問不問聽去。若上座在道行大小便處應待來然後如前去。三至請家法。若未安置佛像及聖僧座者。上座有德者先處分安像極令清潔勝於僧座。乃至覆障高顯處訖。然後佈置聖僧座。其法有五卷。梁武帝對中國三藏出之。不可具錄。如請賓頭盧法經說。令豫宿請在空靜處敷設虛軟為座。我若來時坐處有相
【現代漢語翻譯】 現代漢語譯本： 說『字』的人，只是未知文字的學問罷了。必定有這樣的舉動可以標註為『訃』字（下面的『赴』字向上為『赴』字，上面的『赴』字向下為『計』字）。這乃是細微瑣碎但對崇高的期望有幫助。所以諺語說：『借念時還，貸念時償。』事情雖然鄙陋，卻是廉恥的根本。薩婆多被邀請的人，與僧眾一同去，沒有稟告就先進入的，會墮落。主人明天要做齋飯，今天自己前去的，會墮落。除非是主人召喚。如果齋飯後主人沒有召喚，（受邀者）留下自住的，會墮落。經營事務的知事人在僧眾之後到達的，會墮落。齋飯還沒有佈施就離去的，也會墮落。其他人私下直接報告給同學的，可以得到（食物）。即使在大界內，靠近寺廟的白衣家，沒有稟告也會觸犯（戒律）。如果稟告后回來晚了，令僧眾惱怒的，會得到吉羅（一種罪名）。善見檀越（施主）邀請比丘（出家男眾），沙彌（未成年出家男眾）即使沒有受具足戒，也算入比丘的數目。涅槃經乃至沒有受十戒，也可以接受邀請。僧祇（僧團）如果走在路上，心中想著：『到某精舍（寺廟）應當吃飯。』如果錯過了，在其他地方吃飯的，要悔過。如果遇到那裡的僧眾接受邀請，跟隨前去沒有罪過。《十誦律》說，沒有被邀請自己來吃飯的，觸犯吉羅。五百問經說：『只要敲打楗椎（寺廟中召集僧眾的器具），就可以得到食物供養，不問是否邀請。』為什麼呢？因為敲打楗椎本來就是爲了召集僧眾的緣故。
二、前往應供的儀軌。《四分律》說：如果想要接受邀請，應當前往眾僧常住的小食、大食之處。如果檀越（施主）告知時間到了，上座（寺院中資歷高的僧人）應當在前面像雁行一樣前去。諸位比丘應當偏袒右肩在後面行走。如果有佛法、僧眾、生病比丘的事情，應當稟告上座，在上座前面先行。如果其中有性命交關或者有梵難（清凈行上的困難）的情況，無論問不問，都可以聽任其前去。如果上座在路上行走，大小便時，應當等待上座回來，然後像之前一樣前去。
三、到達施主家中的儀軌。如果還沒有安置佛像以及聖僧的座位，上座有德行的人，先安排安置佛像，務必使其清潔勝過僧眾的座位。乃至覆蓋遮擋在高顯之處完畢，然後佈置聖僧的座位。其中的方法有五卷，是梁武帝（中國皇帝）對中國三藏（精通佛教經律論的出家人）整理出來的，不可全部記錄。如《請賓頭盧法經》所說，令人預先在空曠安靜的地方鋪設虛軟的座位。『我如果來時，坐的地方會有相（徵兆）。』
【English Translation】 English version: Those who speak of 'characters' merely do not understand the study of writing. There must be such an action that can be marked as the character 'fu' (訃) (the 'fu' (赴) character below going upwards is the 'fu' (赴) character; the 'fu' (赴) character above going downwards is the 'ji' (計) character). This is trivial and petty, but it helps with high expectations. Therefore, the proverb says: 'Return when you borrow a thought, repay when you lend a thought.' Although the matter is humble and crude, it is the foundation of integrity and shame. Those who are invited by Sarvastivadins (薩婆多), going with the Sangha (僧眾), and entering without reporting, will fall. If the host is preparing food tomorrow and goes there today, they will fall. Unless the host summons them. If the host does not summon them after the meal, and they stay on their own, they will fall. Those who manage affairs and arrive after the Sangha will fall. Those who leave before the food is offered will also fall. Others who privately report directly to their classmates may receive (food). Even within the great boundary, near the homes of laypeople close to the temple, it is an offense if they do not report. If they report but return late, causing annoyance to the Sangha, they will receive a Dukkhata (吉羅) (a type of offense).
Shanjiana (善見) Danapati (檀越) (benefactors) invite Bhikkhus (比丘) (ordained monks), and Shramaneras (沙彌) (novice monks), even if they have not received full ordination, are counted as Bhikkhus. The Nirvana Sutra (涅槃經) states that even those who have not received the ten precepts may accept invitations. If the Sangha (僧祇) is walking on the road, thinking, 'We should eat at a certain Vihara (精舍) (monastery),' and they miss it and eat elsewhere, they must repent. If they encounter the Sangha accepting an invitation there, there is no offense in following them. The Ten Recitation Vinaya (十誦律) states that coming to eat without being invited is a Dukkhata offense. The Five Hundred Questions (五百問經) says, 'As long as the Gavel (楗椎) (a wooden instrument used to gather the Sangha) is struck, they may receive food offerings, regardless of whether they are invited or not.' Why? Because striking the Gavel is originally for gathering the Sangha.
Second, the rules for going to an invitation. The Four-Part Vinaya (四分律) says: If one wishes to accept an invitation, one should go to the place where the Sangha regularly has small meals and large meals. If the Danapati (檀越) (benefactor) informs them that the time has arrived, the Sthavira (上座) (senior monk) should go in front like a line of geese. The Bhikkhus should expose their right shoulder and walk behind. If there are matters concerning the Buddha, Dharma, Sangha, or sick Bhikkhus, they should report to the Sthavira and go ahead of the Sthavira. If there is a matter of life and death or a Brahmacharya (梵難) (difficulty in pure conduct), they may be allowed to go, whether asked or not. If the Sthavira is walking on the road and needs to urinate or defecate, they should wait for the Sthavira to return, and then proceed as before.
Third, the rules for arriving at the host's home. If the Buddha image and the seats for the Holy Sangha have not yet been arranged, the Sthavira with virtue should first arrange the Buddha image, ensuring that it is clean and superior to the seats of the Sangha. After covering and shielding it in a high and prominent place, then arrange the seats for the Holy Sangha. The method for this is in five volumes, compiled by Emperor Wu of Liang (梁武帝) (a Chinese emperor) for the Chinese Tripitaka (三藏) (those who are versed in the Buddhist scriptures, Vinaya, and Shastras), which cannot be fully recorded here. As the Sutra on Inviting Pindola (請賓頭盧法經) says, one should have people prepare soft seats in an empty and quiet place in advance. 'If I come, there will be signs (omens) where I sit.'
。今世臨時虛設並無法式。既知不易。門師比丘依經豫示。必不豫修臨齋上座當索。新軟布綿衣服鮮素者在於僧首令在氈褥上。廣張鋪設足得大坐之處。然後上座于次乃坐。不須坐訖方乃分處僧佛二座。又不以坐處窄狹排蹙在地。或安置佛前。或雖處座而狹小舒位。如此上座未見其可。既自無敬信勝緣。亦令俗士不敬三寶。此乃滅法上座。僧祇若檀越請僧不知法。不好敷具與上座以好床敷與年少。上座應教言。以不好者與年少。若施主為知識比丘故敷好床褥者。不得共爭隨施主意。乃至飲食等亦爾。若施主未知請僧法知識尼得教。安置形像益食法已。然後坐應在別處。又不得勝僧所。長含云。世尊訃會常在眾中坐。左面比丘右面清信士。四就座命客法。彼上座置設佛僧二座已。然後去聖僧座一尺許敷尼師壇。為表敬也。四分往食處不應錯亂。雜聚而住。應隨次坐。上座坐已應看中座下座。勿令不如法不善覆身。若有者彈指令覺。若遣人語知。好如法坐。中座坐已看上下座勿令非法。下座坐已亦互看上中亦爾。僧祇不好覆身坐者。謂著細生疏衣形體露現。摩訶羅坐不正語云。正汝衣。若不覺者語云。覆汝形。尼坐不正不得語令知。恐其慚恥。應作方便遣令取物。若淫女故作者當自起避去。四分至請家彼此相問年歲大小訖
【現代漢語翻譯】 現代漢語譯本 當今時代臨時虛設，並沒有固定的模式。既然知道不容易改變，門師比丘應該依據經典預先告知。如果事先沒有準備，臨齋的上座應該索要。新的柔軟的布或棉的衣服，顏色要鮮艷素雅，放在僧團的首座處，讓他們在氈褥上，寬敞地鋪設，足夠大的地方可以坐下。然後上座依次就坐。不需要坐下之後才分開僧和佛的兩個座位。也不要因為座位狹窄而擁擠在地上，或者安置在佛前。或者即使安排了座位，但狹小而無法舒展身體。這樣的上座，我看是不可以的。既然自己沒有恭敬和殊勝的因緣，也會讓俗人不尊敬三寶。這簡直是滅法的上座。僧團如果檀越（Dān yuè，施主）邀請僧人，卻不懂得規矩，沒有準備好敷具，反而把好的床鋪給年輕的比丘，上座應該教導說：『把不好的給年輕人。』如果施主因為是認識的比丘而特意鋪設好的床褥，也不要爭搶，隨施主的心意。乃至飲食等方面也是如此。如果施主不知道邀請僧人的規矩，認識的比丘尼可以教導。安置佛像，供養食物完畢后，然後就坐，應該在別處。又不能勝過僧人的位置。《長阿含經》說：世尊的訃告法會，常常在眾人中就坐，左邊是比丘，右邊是清信士。這是四種就座命客的方法。那位上座安置佛和僧的兩個座位后，然後離開聖僧的座位一尺左右，鋪設尼師壇（Ní shī tán，坐具），以表示尊敬。《四分律》說，往食的地方不應該錯亂，雜亂地居住，應該按照次序就坐。上座坐下後，應該看看中座和下座，不要讓他們不如法，沒有好好地遮蓋身體。如果有人這樣，就彈指讓他覺悟。或者派人告訴他，好好地如法坐好。中座坐下後，看看上座和下座，不要讓他們不如法。下座坐下後，也互相看看上座和中座，也是如此。《僧祇律》說，不好好遮蓋身體就坐的人，是指穿著細薄稀疏的衣服，形體暴露出來。摩訶羅（Mó hē luó）坐姿不正，就說：『正一正你的衣服。』如果不自覺悟，就說：『遮蓋一下你的身體。』比丘尼坐姿不正，不能直接告訴她，恐怕她會感到慚愧。應該想個辦法，讓她去拿東西。如果有人故意這樣做，就應該自己起身避開。《四分律》說，到了邀請的家裡，彼此詢問年齡大小完畢。
【English Translation】 English version In this present age, temporary arrangements are made without fixed rules. Since it is known that it is not easy to change, the Vinaya master Bhikshus should inform in advance according to the scriptures. If there is no prior preparation, the senior monk at the meal should request it. New, soft cloth or cotton clothing, with bright and plain colors, should be placed at the head of the Sangha, allowing them to spread it out on the felt mat, with enough space to sit comfortably. Then the senior monk should sit down in order. There is no need to separate the two seats for the Sangha and the Buddha only after sitting down. Also, do not crowd on the ground due to the narrowness of the seats, or place them in front of the Buddha. Or even if seats are arranged, but they are too small to stretch out. Such a senior monk, I think, is not acceptable. Since he himself lacks respect and superior causes, he will also cause laypeople to disrespect the Three Jewels. This is simply a Dharma-destroying senior monk. If the Sangha or a Dana (Dān yuè, benefactor) invites monks but does not understand the rules, and does not prepare proper seating, but instead gives good bedding to young Bhikshus, the senior monk should instruct: 'Give the inferior ones to the young people.' If the benefactor specially prepares good bedding for a Bhikshu he knows, do not compete for it, but follow the benefactor's wishes. The same applies to food and drink, etc. If the benefactor does not know the rules for inviting monks, a knowledgeable Bhikshuni can instruct. After placing the Buddha image and offering food, then sit down, and should be in a separate place. Also, do not surpass the position of the monks. The Dirghāgama says: At the World Honored One's funeral assembly, he always sat among the assembly, with Bhikshus on the left and lay devotees on the right. These are the four methods of seating and inviting guests. That senior monk, after placing the two seats for the Buddha and the Sangha, should then leave the seat of the Holy Sangha by about a foot and spread out the Nishidan (Ní shī tán, sitting cloth) to show respect. The Caturvargika says that the places for going to eat should not be confused or mixed up, but should be seated in order. After the senior monk sits down, he should look at the middle and lower seats, and not allow them to be improper, not properly covering their bodies. If someone is like this, snap your fingers to make him aware. Or send someone to tell him to sit properly and according to the Dharma. After the middle seat sits down, look at the upper and lower seats, and do not allow them to be improper. After the lower seat sits down, also look at the upper and middle seats, and so on. The Saṃghika says that those who do not properly cover their bodies when sitting refer to those who wear thin and sparse clothing, exposing their bodies. If a Mahala (Mó hē luó) sits improperly, say: 'Straighten your clothes.' If he does not realize it, say: 'Cover your body.' If a Bhikshuni sits improperly, do not tell her directly, lest she feel ashamed. You should find a way to have her fetch something. If someone does this intentionally, he should get up and avoid it himself. The Caturvargika says that after arriving at the invited home, ask each other's age and size.
坐。若恐日時欲過聽上座八尼次第坐。餘者隨坐。僧須準此。僧祇勞問食家云。家中何如生活好不等。四分不應故在後往食上令諸比丘起。亦得見來不須起。若未來者比座開處。僧祇若有可笑事上座應言。云何聖毗尼中出龂現齒呵呵而笑。當忍之起無常苦空無我死想等。由不可止當以衣角遮口徐徐制止。身不定者當動手足。乃至折草漸漸自制。義準至死喪請處及凡食家。並準僧祇慎無喧笑及交頭雜說妄談世論。五分若請處外客。比丘不得入語主人聽入。不許者語云。與我食分自共等食。又不許者應自語委知。僧坊有食可往彼去然後乃食。薩婆多通集門外比丘一處。喚一大者入。若更余不集者亦喚入之。雖打楗稚終須不遮方得清凈。如隨相也。五觀食法。四分上座應前問言。果菜凈不。若言未語令凈。僧祇上座當知誰看房誰病。應語與食。若檀越惜者應語長壽法。應與不得不與。若日晚者應先取發遣令去。六行香咒愿法。四分中食竟方為咒愿說法。而此土盛行並在食前。道安法師佈置此法。依而用之於理無失。若至請家。施主令讀經者依語為之。主人口不言者不須輒問。同類邪命。增一云。有設供者手執香爐而白時至。佛言。香為佛使故須之也。賢愚經蛇施金已。令人行香置僧手中。乃至執香爐遙請佛僧。如富那奇中說
。若行香者不令婦人指桎掌中。語令懸放。必不肯者便可縮手當使過去。若有男子幸遣行之。尼法反前。為深防罪故。五百問及三千云。不得立受香。因比丘受香女觸其手。欲發罷道。佛言。若立受者吉羅。行香時唄。未見經文而諸經律多有唄匿比丘。十誦為諸天聞唄心喜故開唄。四分若檀越欲聞佈施應嘆佈施。欲聞檀越法為嘆檀越法。乃至欲聞說過去父祖應為嘆父祖。乃至贊佛法僧亦爾。僧祇云。上座應知前人所施當爲應時咒愿。若不能次座應說。又不能者。乃至下座都無者並得罪。比世流佈競飾華辭。言過其實。凡豎褒揚貴族。貧賤贊逾鼎食。發言必成虛妄。舉事唯增訛諂。故成實云。雖是經法說不應時名為綺語。況于浮雜焉可言哉。今立正條永可準用。僧祇若為亡人施福者應作是咒愿。一切眾生類有命皆歸死。隨彼善惡行自受其果報。行惡入地獄。為善者生天。若能修行道漏盡得泥洹。若生子設福者應云。童子歸依佛七世大聖尊。譬如人父母慈念于其子。舉世之樂具皆悉欲令得。室家諸眷屬受樂亦無極。若新舍成就估客欲行及以取婦。若復出家各有咒愿。文如彼說僧上座。不知得罪廣如三十四卷中。長含世尊咒愿云。可敬知敬。可事知事。博施兼愛有慈愍心。諸天所嘆常與善會。五分佛咒愿賈人云。四足汝安隱
。二足汝安隱。去時亦安隱。來時亦安隱。如耕田有望下種亦有望。汝今入海望獲果亦如是。義準此言佛可無四辯。對緣止施前法。自余愚叟亦安可強乎。雜寶藏舍利弗次為上座。以施主諸慶大集故。食已行水對長者咒愿言。今日良時得好寶財利樂事一切集。踴躍歡喜心悅樂。信心勇發念十力。如似今日後常然。時摩訶羅苦求誦習。舍利弗不免意授之。便為亡人咒愿。及損胡麻繞麥積冢上。迎婦驚雁盜謗七被棒打。方至祇桓白佛。佛言。諸比丘若說法咒愿當解時宜。憂悲喜樂知時非時不得妄說。七受食行食雜法。四分律中受麨已然後咒愿。今此方不行。五分于余方不為清凈者亦不行之。今依辯意長者子經受食前咒愿。四分又云。若為利故施。此利必當得。若為樂故施后必得快樂。三千威儀所以凈衣踞坐食者。佛始成道受乳糜。觀諸佛法皆著凈衣踞坐而食。若有出家弟子應如是法。以能防眾戒故。踞坐為凈衣故異俗法故。亦為草座食易故。因踞坐制九法。一腳前卻。二闊腳。三搖動。四豎。五交。六垂三衣覆足。七翹。八累腳。九累髀。並犯吉羅。二明出衆生食。或在食前。唱等得已出之。或在食后。經論無文。隨情安置。涅槃因曠野鬼為受不殺戒。已告鬼言。我今當敕聲聞弟子。隨有佛法處悉施汝食。若有住處不能施
者即是天魔徒黨非我弟子。四分僧伽藍中立鬼神廟屋。傳云。中國僧寺設鬼廟伽藍神廟賓頭盧廟。每至二食皆僧家送三處食。余比丘不出愛道尼經。令出如指甲大。今有為亡人設食者。依中含云。若死人佈施祭祀者。若生入處餓鬼中者得。余趣不得。由各有活命食故。雜含中廣明此事。若親族不生入處中者。但施心施其自得功德云云。乃至施主生六趣中施福常隨。以持戒但得人身必須余福助報云云。譬喻經餓鬼五百歌舞而行。好人數百啼哭而過。佛言。餓鬼家兒子孫親眷為作福故行得解脫。是以歌舞。好人眷屬唯為殺害無有作福。后大火逼所以啼哭云云。智論云。鬼神得人一口食而千萬億出也。僧祇當留比座坐處。行食人過不得默然。而看比座應語與是人等。若行食。至第三人當先澡缽豫擎待至。四分上座見行果時。若少果而多與者當問。為誰送來。若言為上座者隨意取。若言為僧語令賦遍。乃至種種美食亦爾。半果經云。育王施僧半庵羅果。八萬羅漢同共食之。四分得食便食為俗譏責。佛令唱等得已然後食。僧祇唱等供。若時欲過隨下隨食無罪。十誦云等供。五分尼請處未唱隨意食口口提。下眾吉。十誦因舍利弗為上座純食好食羅睺白佛。佛言。從今上座待得。遍聞等供聲一切僧共食。五分正意受食。左手一心擎缽
【現代漢語翻譯】 現代漢語譯本 『這些人就是天魔的黨羽，不是我的弟子。在四分律的僧伽藍（僧眾居住的園林）中設立鬼神廟宇。』相傳，中國的僧寺設有鬼廟、伽藍神廟、賓頭盧（十六羅漢之一）廟。每到早晚兩餐，都是僧人送食物到這三處。其他比丘（出家男子）不應拿出《愛道尼經》中的內容，即使拿出也只能像指甲蓋那麼大。現在有人為亡人設食，依據《中阿含經》所說，如果死者因佈施祭祀而轉生到餓鬼道，就能得到食物，轉生到其他道則得不到，因為各道眾生都有各自的食物。在《雜阿含經》中對此事有詳細說明。如果親族沒有轉生到餓鬼道，只要以清凈心佈施，亡者自己也能得到功德。乃至施主轉生到六道中的任何一道，佈施的福報都會伴隨著他。因為持戒只能得到人身，必須要有其他的福報才能幫助獲得好的果報。譬如《譬喻經》中記載，五百個餓鬼載歌載舞地走著，而幾百個好人卻哭著走過。佛說：『餓鬼是因為他們的兒子、孫子、親眷為他們作福，所以得到解脫，因此歌舞。好人是因為他們的眷屬只知道殺生害命，沒有為他們作福，死後被大火逼迫，所以啼哭。』《大智度論》說：『鬼神得到人一口食物，要付出千萬億的代價。』僧團應該為未到的比丘留出座位。行食的人經過時，不能默不作聲地看著，應該告訴座位上的人。如果行食的人走到第三個人時，應該先洗好缽，預先拿著等待。四分律中，上座（資歷高的僧人）看到分到的食物很少，但給他的卻很多時，應該問是誰送來的。如果說是為上座送來的，就可以隨意取用。如果說是為僧團送來的，就應該平均分配。乃至各種美食也是如此。《半果經》中說，阿育王佈施給僧團半個庵摩羅果，八萬羅漢一起食用。四分律中，得到食物就吃會被世俗人譏笑，佛陀因此規定要唱誦『等』，得到允許后才能食用。僧祇律中，唱誦『等供』。如果時間快過了，可以隨到隨吃，沒有罪過。《十誦律》中說『等供』。五分律中，尼姑在請客的地方，還沒唱誦就可以隨意吃，每吃一口都要念誦『下眾吉』。《十誦律》中，因為舍利弗（佛陀十大弟子之一，以智慧著稱）作為上座，獨自享用美食，羅睺羅（佛陀的兒子）稟告了佛陀。佛陀說：『從今以後，上座要等待聽到唱誦『等供』的聲音，才能和所有僧人一起食用。』《五分律》中，要以端正的心態接受食物，左手要一心托著缽。
【English Translation】 English version 『These are the followers of the heavenly demons, not my disciples. In the Sangharama (monastery) of the Sarvastivada Vinaya, establish shrines for ghosts and spirits.』 It is said that Chinese monasteries have shrines for ghosts, shrines for Sangharama deities, and shrines for Pindola (one of the sixteen Arhats). At every morning and evening meal, monks send food to these three places. Other Bhikkhus (ordained male monks) should not take out content from the Aitavatara Nikaya, and if they do, it should only be as small as a fingernail. Now, some people offer food for the deceased. According to the Madhyama Agama, if the deceased is reborn in the realm of hungry ghosts due to offerings and sacrifices, they will receive the food; if reborn in other realms, they will not, because each realm has its own food. This is explained in detail in the Samyutta Agama. If relatives are not reborn in the realm of hungry ghosts, but one makes offerings with a pure heart, the deceased will receive the merit. Even if the donor is reborn in any of the six realms, the merit of the offering will follow them. Because keeping precepts only leads to rebirth as a human, one must have other merits to help attain good results. For example, in the Avadana Sutra, five hundred hungry ghosts were singing and dancing as they walked, while hundreds of good people were crying as they passed by. The Buddha said, 『The hungry ghosts are liberated because their sons, grandsons, and relatives make merit for them, so they sing and dance. The good people are crying because their relatives only know how to kill and harm, and do not make merit for them, so they are forced by great fire after death.』 The Mahaprajnaparamita Sastra says, 『Ghosts and spirits receive one mouthful of food from humans, but they pay back billions.』 The Sangha should reserve seats for the monks who have not arrived. When the person distributing food passes by, they should not remain silent and watch, but should tell the person in the seat. If the person distributing food reaches the third person, they should first wash their bowl and hold it in anticipation. In the Sarvastivada Vinaya, when the senior monk sees that the distributed food is little but much is given to him, he should ask who sent it. If it is said to be sent for the senior monk, he can take it as he pleases. If it is said to be sent for the Sangha, it should be distributed equally. The same applies to various delicacies. The Half-Fruit Sutra says that King Ashoka offered half an Amalaka fruit to the Sangha, and eighty thousand Arhats ate it together. In the Sarvastivada Vinaya, eating food immediately after receiving it is criticized by the laity, so the Buddha stipulated that one should chant 『equally』 and then eat after permission is granted. In the Mahasanghika Vinaya, chant 『equal offering』. If the time is about to pass, one can eat as soon as the food arrives, without guilt. The Dasabhumi Sutra says 『equal offering』. In the Sarvastivada Vinaya, nuns can eat freely at the place of invitation without chanting, and say 『May all be well』 with each mouthful. In the Dasabhumi Sutra, because Sariputra (one of the Buddha's ten great disciples, known for his wisdom) enjoyed delicious food alone as the senior monk, Rahula (the Buddha's son) reported it to the Buddha. The Buddha said, 『From now on, the senior monk must wait to hear the sound of chanting 『equal offering』 before eating with all the monks.』 In the Sarvastivada Vinaya, one should receive food with a proper attitude, and hold the bowl with the left hand with one mind.
。右手𢪂緣。僧祇當先受飯案著一邊。后受羹菜和合而食。口中不得回食。當一邊嚼咽之。不得令一粒落地。皮核聚腳邊。增一中諸王設供自手行食。庶民同之。四分若請二部僧先與比丘。恐日過者一時與之。梵摩難經夫欲施者皆應平心。不問大小。佛令阿難臨飯說僧跋。僧跋者眾僧飯皆平等。僧祇食時應護右手。當以左手受。飲器注唇不得深含。碗緣不得觸著額鼻及飲盡。當留少許。于口飲處寫棄之。次與下座沙彌。食上鬧亂恐壞俗信。以水澆灑者不犯弄水。四分若不得食分比座為索若減半與。若有餘果菜不得狼藉污地。應聚腳邊去持棄之。毗奈耶云。不得捻缽令大指入缽中。十誦食著手不得振卻應拾取之。僧祇不得䙏㗱作聲食。毗奈耶云。不得縮鼻食。五分缽中飯不得散俗人舍。益食時口中有食者得云。須不須等無過。僧祇口有食人共語者咽盡。方云口內有食不得即答。若聲不異含食得語。四分干餅焦餅果菜等得嚙半。善見缽中飯撩取與眾生。水棄白衣家不狼。應著隱處不凈處。八食竟法。僧祇上座應徐徐食。不得速竟往看。年少狼䟺食不飽滿。應相望看之。乃至待行水隨順咒愿已然後乃止。又云居士飯僧訖。遺餘食料理與比舍。賢愚多處文于俗家先行水。後下食澡漱。等雜含佛及比丘俗家食竟澡漱。洗缽訖然後
【現代漢語翻譯】 右手扶著缽的邊緣。按照《僧祇律》，應該先接受飯食，然後把飯碗放在一邊。之後再接受菜羹，混合著飯一起吃。吃的時候，食物不能在口中來回移動，應當從一邊咀嚼並嚥下。不能讓一粒米飯掉在地上。吃剩的果皮和果核要堆放在腳邊。《增一阿含經》中記載，國王們設齋供養時，親自佈施食物，平民百姓也是如此。《四分律》規定，如果邀請兩部僧眾，應該先給比丘食物。如果擔心時間過午，就一次性全部給予。《梵摩難經》說，想要佈施的人都應該心懷平等，不分大小。佛陀讓阿難在吃飯時宣說『僧跋』，『僧跋』的意思是眾僧的飯食都是平等的。《僧祇律》規定，吃飯時應該保護右手，用左手接受食物。飲用器皿靠近嘴唇時，不能深深地含住。碗的邊緣不能碰到額頭或鼻子，並且要喝乾凈，應當留下少許，在嘴唇飲用的地方倒掉。然後給下座的沙彌。吃飯時喧鬧恐怕會破壞世俗的信心。用水澆灑的人不算戲水，不算犯戒。《四分律》規定，如果沒有得到食物，可以向同座的人索要，如果有多餘的，可以分一半給他。如果有多餘的瓜果蔬菜，不能亂扔污染地面，應該堆放在腳邊，然後拿去丟棄。《毗奈耶》中說，不能用手捻缽，讓大拇指進入缽中。《十誦律》說，食物粘在手上，不能甩掉，應該撿起來。《僧祇律》規定，不能發出『䙏㗱』的聲音吃飯。《毗奈耶》中說，不能吸著鼻子吃飯。《五分律》規定，缽中的飯不能散落在俗人家中。新增食物時，口中有食物的人可以說『需要』或『不需要』等，但不要說太多。《僧祇律》規定，口中有食物時，有人和你說話，要嚥下食物后再說，不能嘴裡含著食物就回答。如果聲音沒有變化，含著食物也可以說話。《四分律》規定，干餅、焦餅、瓜果蔬菜等可以咬一半。《善見律》規定，缽中的飯可以挑取一些給眾生。倒水時不要倒在白衣（在家居士）家，不要亂倒，應該倒在隱蔽的地方或不乾淨的地方。 八種吃完飯的儀法。《僧祇律》規定，上座應該慢慢地吃，不能很快吃完就走開去看。年少的人狼吞虎嚥吃不飽，應該互相觀望。乃至等待行水，隨順咒愿完畢后才能停止。又說，居士供養僧人飯食完畢后，剩餘的食物要料理好，分給鄰居。《賢愚經》等多處經文記載，在俗人家中，先進行水，然後才開始吃飯、洗漱。等等，《雜阿含經》記載，佛陀和比丘在俗人家中吃完飯後，洗漱、洗缽完畢，然後...
【English Translation】 English version: Hold the edge of the bowl with your right hand. According to the Saṃghika (僧祇) Vinaya, one should first receive the rice and then place the bowl aside. After that, receive the soup and vegetables, and eat them mixed with the rice. While eating, the food should not be moved around in the mouth; it should be chewed and swallowed from one side. Not a single grain of rice should be dropped on the ground. The leftover peels and pits should be piled up at the feet. The Ekottara Agama (增一阿含經) records that when kings offer food, they personally distribute it, and common people do the same. The Dharmaguptaka (四分律) Vinaya stipulates that if two groups of monks are invited, the bhikṣus (比丘) should be given food first. If there is concern that the time will pass noon, it should all be given at once. The Brahmajāla Sūtra (梵摩難經) says that those who wish to give should all have an equal mind, regardless of size. The Buddha instructed Ānanda (阿難) to recite the saṃghabheda (僧跋) during meals. Saṃghabheda means that the food for all the monks is equal. The Saṃghika Vinaya stipulates that one should protect the right hand while eating and receive food with the left hand. When bringing the drinking vessel to the lips, it should not be deeply immersed. The edge of the bowl should not touch the forehead or nose, and it should be drunk clean, leaving a small amount to pour out where the lips drank. Then give it to the junior śrāmaṇeras (沙彌). Making noise while eating may damage worldly faith. Those who sprinkle water are not considered to be playing with water and are not violating the precepts. The Dharmaguptaka Vinaya stipulates that if one does not receive food, one can ask the person next to them. If there is extra, half can be given to them. If there are extra fruits and vegetables, they should not be scattered and pollute the ground; they should be piled up at the feet and then taken away to be discarded. The Vinaya says that one should not pinch the bowl, allowing the thumb to enter the bowl. The Daśa-bhāṇavāra (十誦律) says that if food sticks to the hand, it should not be shaken off; it should be picked up. The Saṃghika Vinaya stipulates that one should not make a '䙏㗱' sound while eating. The Pañcavargika (五分律) Vinaya says that rice in the bowl should not be scattered in the homes of laypeople. When adding food, those with food in their mouths can say 'need' or 'don't need,' etc., but should not say too much. The Saṃghika Vinaya stipulates that when someone speaks to you while you have food in your mouth, you should swallow the food before speaking; you should not answer with food in your mouth. If the voice does not change, you can speak with food in your mouth. The Dharmaguptaka Vinaya stipulates that dry cakes, burnt cakes, fruits, and vegetables, etc., can be bitten in half. The Samantapāsādikā (善見律) stipulates that some of the rice in the bowl can be picked out and given to sentient beings. When discarding water, do not discard it in the homes of white-clothed (lay practitioners), do not discard it randomly; it should be discarded in a hidden or unclean place. The eight rules for finishing a meal. The Saṃghika Vinaya stipulates that the senior monks should eat slowly and not finish quickly and leave to watch. Young people who eat voraciously and are not full should look at each other. Even waiting for the water to be passed around, and after the blessings are completed, one can stop. It also says that after a layperson has offered food to the monks, the remaining food should be taken care of and distributed to the neighbors. The Damamūka-nidāna (賢愚經) and other scriptures record that in the homes of laypeople, water is passed around first, and then eating and washing begin. And so on, the Saṃyukta Agama (雜阿含經) records that after the Buddha and the bhikṣus (比丘) finished eating in the homes of laypeople, they washed and cleaned their bowls, and then...
為俗人說法。九太嚫法。五分食后施衣物名為噠嚫也。四分由食竟默去檀越生疑。不知食好不好足不足。又言。諸外道人皆稱歎佈施讚美檀越等。佛令上座為說大嚫。乃至一偈(其文如受食法)。若上座不能語能說者。若不語不受並結罪。若說大嚫時上座四人相待。餘者聽去。薩婆多要食后說法有四益。一為消信施故。二為報恩故。三令生歡喜心善根成就故。四為在家人應行財施。出家人宜行法施。律中令說契經。善見云。修多羅義種種義開發等。聽說義時要撮諸文者開。五分諸比丘請破戒邪見諸根不具者。嘆唄說法因此惡人得勢又能辱僧。佛言。請法師三藏諸根具足者。伽論云。若無能誦唄者當次第差。若都無者各誦一偈。能者不受偷蘭不得半唄吉羅。律令說諸惡一偈。增一解云。諸惡莫作戒具足清白之行。諸善奉行心意清凈。自凈其意除邪顛倒。是諸佛教者去愚惑想。戒凈故意凈。意凈故無倒。無倒故惑想滅。今此世初無說法之式。若有食竟並將錢財施與。理準五分隨時稱美不得華侈。廣如前說。十出請家法。五分還寺去時。上座八人相待。餘人前去。應僧徒從座而起整理衣缽。乃至次第而行。至請門首告云。檀越厚施如法。貧道何德堪之。余言隨時語已便去。雜含云。佛及比丘食竟皆入禪室坐禪。晡時從禪起而
說法也。
導俗化方篇第二十四
夫道俗相資有逾影響。雖形法兩別而所趣攸同。是故沙門處世道緣須立。若不假彼外護則無附法之心。既能受供資身。理須以法濟俗。故得光顯佛日住持像運。使正法隱而重流。僧徒滅而更立者。其在茲乎。而澆末寡識寔多。明律知時人少。凡厥施化止出喉心。于彼正教都無詮述。所以事起非法。言成訛濫反生不善。何名引接。皆由自無方寸師心結法。故善見云。隨逐惡者皆由無智。妄解佛教誹謗如來。作諸惡業廣生邪見。今以箴誨未聞顯揚聖旨。初明說法軌儀受戒方法。次辨生緣奉敬。后明士女入寺正式。初中大集云。無量眾生白佛護持法故。佛贊言。善哉諸大檀越。又云。破戒比丘處眾說法不得受信施。如葶藶子。破戒相者乃至受畜八不凈物。名滓曲幻賊醉旃陀羅等沙門也。廣如三十一卷中說。四分為檀越說法。聽說契經及分別義。得不具說文句。不得二比丘同一高座說法。或共相諍或說義互求長短。或共相逼切。或二人同聲合唄及歌詠聲說法等。因說歌聲有五過。一自貪著聲。二令聞者生愛。三令他習學。四令俗人生慢心。五以亂定意。若說法人少應次第請說。下至一偈諸惡莫作等。夜集說法座高卑無在。三千威儀上高座讀經先禮佛。次禮經法及上座。后在座正坐
{ "translations": [ "現代漢語譯本：", "這是關於說法的論述。", "", "第二十四章 導俗化方", "", "道與俗相互依存，關係密切，如同形與影。雖然形式和法則有所不同，但追求的目標卻是一致的。因此，出家的沙門（Śrāmaṇa，指佛教出家修行者）在世間修行，需要建立弘道的因緣。如果沒有外界的護持，就沒有歸附佛法的心。既然接受供養以維持生活，理應以佛法濟度世俗。這樣才能光大佛法，使佛日增輝，住持佛法，使正法在隱沒之後重新流傳，僧團在衰敗之後重新建立。這其中的關鍵就在於此。然而，末法時期，寡聞少識的人很多，通曉戒律、瞭解時宜的人很少。他們所施行的教化，都只是出於口頭和心意，對於真正的佛教教義，完全沒有詮釋。所以，所做的事情不合乎佛法，所說的話語謬誤百出，反而產生不好的影響。這怎麼能叫做引導接引呢？這都是因為自己心中沒有準則，以自己的想法來曲解佛法。所以，《善見律毗婆沙》（Samantapāsādikā，佛教律藏的註釋）中說，追隨惡人都是因為沒有智慧，胡亂解釋佛教，誹謗如來（Tathāgata，佛的稱號之一），造作各種惡業，廣泛產生邪見。現在用這些箴言來勸誡，顯揚聖人的旨意。首先說明說法的規範和受戒的方法，其次辨別結緣和恭敬，最後說明士人和女子進入寺廟的正式禮儀。在《大集經》（Mahāsaṃnipāta Sūtra，大乘佛教經典）中說，無量眾生稟告佛陀，爲了護持佛法。佛陀讚歎說：『善哉，各位大檀越（Dānapati，指佈施者）。』經中又說，破戒的比丘（Bhikṣu，指男性出家眾）在眾人面前說法，不得接受信徒的佈施，如同葶藶子一般。破戒的表現，乃至受用和畜養八種不凈之物。這些人被稱為滓曲、幻賊、醉旃陀羅（Caṇḍāla，指印度種姓制度中的賤民）等沙門。詳細內容在第三十一卷中有說明。《四分律》（Dharmaguptaka，佛教律藏之一）規定，為檀越說法，聽聞、講述契經（Sūtra，佛經）以及分別解釋經義，可以不完全按照經文的語句。不得有兩個比丘同坐高座說法，或者互相爭論，或者在義理上互相爭長論短，或者互相逼迫，或者兩人同聲合唱讚唄，以及用歌詠的聲音說法等等。因為用歌聲說法有五種過失：一是自己貪戀歌聲，二是令聽者產生愛慾，三是令他人學習模仿，四是令俗人產生輕慢之心，五是擾亂禪定。如果說法的人很少，應該依次請求說法，哪怕只說一句偈語，例如『諸惡莫作』等等。夜晚聚集說法，座位的尊卑高低沒有限制。《三千威儀》中說，登上高座讀經之前，先禮拜佛，其次禮拜經法以及上座，然後在座位上端正坐好。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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向上座坐。楗稚聲絕先贊偈唄。如法而說。若不如法問不如法聽便止。毗尼母云。說法比丘應籌量大眾。應說何法而得受解。若聞深法得解應為說深。謂五分十二因緣涅槃等論。淺法者謂佈施持戒生夫等論。若眾樂淺不樂深不益前人名惡說。反此名善說。又應知文義之句男女之音(云云)。又應除貪心。不自輕心。不輕大眾。心應慈心喜心利益心不動心立。此等心乃至一四句。令前人如實解者長夜安樂。又不應起悕心。何以故。怖心說法令身疲頓。音不辨了。言不次比。說法不妙。義亦難解。應庠序安心為說。又應為眾說厭患法遠離法。觀身苦空無常無我不凈等。如第七卷中。涅槃若比丘為利養故說法。所有徒眾亦效是師是人如是便自壞眾。眾有三種。一破戒雜僧者。雖持禁戒為利養故與破戒者坐起行來同其事業。二愚癡僧。在蘭若處諸根不利。少欲乞食于自恣說戒日教諸弟子清凈懺悔。見非弟子多犯禁戒不能教令清凈懺悔。而便與共說戒自恣。云何清凈僧。不染利養善知戒相。云何知重。如四重禁出家不作作者非沙門釋子。云何知輕者。三諫能止等。非律不證者。若有贊說受用不凈物者不共同止。是律應證者。若學戒律不近破戒。見順律者心生歡喜善能解說。是名律師善解一字。若為利益眾生至非法處。若是聲聞不
【現代漢語翻譯】 現代漢語譯本 向上座就坐。楗稚（一種樂器）的聲音停止后，首先讚頌唱誦偈語。應如法宣說佛法。如果不如法，聽者發現說法不如法就應該停止。毗尼母（律藏的根本）中說：說法比丘應當衡量大眾的根器，應該說什麼法才能使他們理解和接受。如果聽眾能夠理解甚深之法，就應該為他們宣說甚深之法，比如五分法身、十二因緣、涅槃等等的論述。淺顯之法是指佈施、持戒、生天享福等等的論述。如果大眾喜歡淺顯之法，不喜歡甚深之法，對聽眾沒有益處，這就叫做惡說。反之，就叫做善說。又應當知道文句的含義和男女的聲音（等等）。又應當去除貪心，不輕視自己，不輕視大眾。心中應當生起慈心、喜心、利益心、不動心。以這些心態，哪怕只說一四句偈，如果能讓聽眾如實理解，就能讓他們長夜安樂。又不應該生起希望得到供養的心。為什麼呢？因為懷著恐懼心說法，會使身體疲憊，聲音不清晰，言語沒有條理，說法不美妙，義理也難以理解。應當從容鎮定，安心地為大眾說法。又應當為大眾宣說厭離之法、遠離之法，觀察身體是苦、空、無常、無我、不凈等等。如同第七卷中所說。涅槃經中說，如果比丘爲了利養的緣故說法，那麼他的所有徒眾也會效仿他的行為，這樣的人就會破壞僧團。僧團有三種：一是破戒的雜僧，二是愚癡僧，三是清凈僧。破戒雜僧雖然持守戒律，但爲了利養的緣故，與破戒的人一起坐臥行走，做同樣的事情。愚癡僧住在蘭若（寂靜處），諸根遲鈍，少欲知足，乞食為生，在自恣（僧眾互相檢舉過失）和說戒日教導弟子清凈懺悔。如果看到不是自己的弟子，多次違犯禁戒，不能教導他們清凈懺悔，就與他們一起說戒自恣。什麼是清凈僧呢？不貪染利養，善於瞭解戒相。如何知道重罪呢？比如四重禁，出家人做了就不是沙門釋子。如何知道輕罪呢？比如經過三次勸諫能夠停止等等。對於不符合戒律的事情不作證明。如果有人讚嘆、受用不凈之物，不與他同住。對於符合戒律的事情應該作證。如果學習戒律，不接近破戒的人，見到遵守戒律的人心生歡喜，善於解說戒律，這就叫做律師，善於理解一個字。如果爲了利益眾生，即使到了不合法的地方，如果是聲聞弟子，也不應該......
【English Translation】 English version Take your seat on the high platform. After the sound of the 'jian zhi' (a musical instrument) ceases, first chant the verses of praise. Speak according to the Dharma. If it is not according to the Dharma, and the listener finds the teaching not in accordance with the Dharma, then stop. The 'Vinaya-matrika' (the root of the Vinaya) says: A Dharma-speaking Bhikshu should assess the capacity of the assembly and should speak the Dharma that they can understand and accept. If the audience can understand profound Dharma, then profound Dharma should be spoken for them, such as discussions on the Five Skandhas, the Twelve Nidanas (links of dependent origination), Nirvana, and so on. Shallow Dharma refers to discussions on giving, upholding precepts, being reborn in heaven to enjoy blessings, and so on. If the assembly likes shallow Dharma and dislikes profound Dharma, and it does not benefit the listeners, this is called 'evil speaking'. The opposite is called 'good speaking'. Furthermore, one should know the meaning of the words and sentences, and the sounds of men and women (etc.). Also, one should eliminate greed, not belittle oneself, and not belittle the assembly. One's mind should be filled with loving-kindness, joy, beneficial intent, and equanimity. With these states of mind, even if only a four-line verse is spoken, if it allows the listeners to truly understand, it will bring them peace and happiness throughout the long night. Furthermore, one should not give rise to the desire for offerings. Why? Because speaking Dharma with a fearful mind will make the body tired, the voice unclear, the speech disorganized, the Dharma-speaking not wonderful, and the meaning difficult to understand. One should be calm and composed, and speak for the assembly with a peaceful mind. Furthermore, one should speak to the assembly about the Dharma of renunciation, the Dharma of detachment, and contemplate the body as suffering, empty, impermanent, without self, and impure, etc., as mentioned in the seventh volume. The Nirvana Sutra says that if a Bhikshu speaks Dharma for the sake of gain and offerings, then all his disciples will imitate his behavior, and such a person will destroy the Sangha. There are three types of Sangha: the mixed Sangha of those who have broken precepts, the Sangha of the foolish, and the Sangha of the pure. The mixed Sangha of those who have broken precepts, although they uphold the precepts, for the sake of gain and offerings, they sit, lie down, walk, and do the same things as those who have broken precepts. The Sangha of the foolish dwells in 'aranya' (secluded places), their faculties are dull, they are content with little, they live by begging, and on the days of 'pravarana' (self-surrender) and recitation of precepts, they teach their disciples to purify and repent. If they see that those who are not their disciples have repeatedly violated the precepts and cannot teach them to purify and repent, then they recite the precepts and perform 'pravarana' with them. What is the pure Sangha? It is free from greed for gain and offerings, and is good at understanding the characteristics of the precepts. How to know the grave offenses? For example, the four root precepts; if a renunciant commits them, he is not a 'Shramana Shakya-putra' (a disciple of the Buddha). How to know the minor offenses? For example, being able to stop after three admonishments, etc. One should not testify to things that do not conform to the precepts. If someone praises or uses impure things, do not live with him. One should testify to things that conform to the precepts. If one studies the precepts, does not associate with those who have broken precepts, and rejoices in seeing those who observe the precepts, and is good at explaining the precepts, this is called a 'Vinayadhara' (holder of the Vinaya), who is good at understanding even a single word. If it is for the benefit of sentient beings, even if one goes to an unlawful place, if one is a 'Shravaka' (a disciple of the Buddha), one should not...
應為也。雜含云。一法師得受六十新學比丘教誡說法。佛告比丘。有問命終者。徒勞耳。非如來所樂答者。夫生有死。何足為怪。當思十二緣行疾得度此。僧祇若有違佛語者比丘犯罪。白衣知如之何。五百問云。若希望心為人讀經說法得物犯捨墮。無心貪不犯。無衣得取。三千威儀云。入他房一于外彈指。二當脫帽。三作禮。四正念住教坐乃坐。五不忘持經。入問經五事。一如法下床問。二不得共坐。三不解當直問。四不念外緣。五設解頭面作禮反向出戶。毗尼母云。既聽說十二部經。欲示現此義復有疑心。若欲次第說文眾大文多恐生疲厭。若抄撰好辭直說不知如何。佛言。聽引經中要言妙辭直顯其義。涅槃云。若有受持讀誦書寫演說。莫非時非國不請而說。輕心輕他自嘆。隨處而說。及滅佛法熾然世法而說。何以故。由非時非處等而。說法者。令無量人死墮地獄。則是眾生惡知識也。雜寶藏為俗人說七種施法不損財。一眼二色三言四身五心六床座七房舍。各各果報乃至佛尚無盡。智論佛說法已常教諸比丘入禪定。己之所說身亦自行。大集云。若四真諦是一念證者。則為一切眾生說一行一法。乃至種種因緣調伏不一。故便說種種法。八萬法聚差別。毗尼母云。若為在家人作師教化作福有五事。一不應檀越舍止住。二不
【現代漢語翻譯】 現代漢語譯本： 這應是如此。《雜阿含經》中說：一位法師得到六十位新學比丘的請求，為他們教誡說法。佛告訴比丘們：『如果有人問關於命終的事情，那是徒勞的。這不是如來所樂意回答的。』生死是自然規律，有什麼可奇怪的呢？應當思考十二因緣，迅速從中解脫。僧祇中如果有人違背佛的教誨，比丘就會犯戒。那麼在家居士該如何呢？《五百問經》中說：如果懷著希望得到供養的心為人讀經說法而得到財物，就犯了捨墮罪。如果沒有貪心，就不算犯戒。沒有衣服可以接受別人的佈施。《三千威儀經》中說：進入他人房間，首先在外面彈指，其次應當脫帽，然後作禮，端正心念，請主人就坐后自己才坐下，不要忘記攜帶經書。進入房間請問經義有五件事要注意：一、如法地從床上下來請問；二、不應與主人同坐；三、不理解的地方應當直接請問；四、不要想其他事情；五、如果理解了，應當向主人頭面作禮，然後反身退出房間。《毗尼母經》中說：已經聽聞了十二部經，想要展示其中的含義，但又心存疑慮，如果想要依次解釋經文，但經文眾多，恐怕會使人生出疲倦厭煩之心；如果抄錄美好的辭句直接解說，又不知道是否合適。佛說：『可以引用經中的重要語句和美妙辭句，直接顯明其中的含義。』《涅槃經》中說：『如果有人受持、讀誦、書寫、演說佛法，不要在不適當的時間、不適當的地點，未經請求就去宣說。不要輕慢佛法，輕視他人，自我讚歎，隨處宣說，以及爲了毀滅佛法、熾盛世俗之法而宣說。』為什麼呢？因為在不適當的時間、不適當的地點等情況下說法，會使無數人死後墮入地獄，這就是眾生的惡知識。《雜寶藏經》中記載：為俗人宣說七種佈施之法，不會損失財物：一、眼施（慈眼視人）；二、色施（和顏悅色）；三、言施（善言慰喻）；四、身施（身體力行）；五、心施（心存善念）；六、床座施（提供座位）；七、房舍施（提供住宿）。每一種佈施的果報乃至佛陀都無法說盡。《大智度論》中說：佛陀說法完畢后，常常教導比丘們進入禪定，自己所說的法，自己也身體力行。《大集經》中說：如果四聖諦是一念之間就能證悟的，那麼就為一切眾生說一行一法。乃至因為眾生的種種因緣不同，調伏的方法也不一樣，所以才說種種法，形成八萬四千法門的差別。《毗尼母經》中說：如果為在家居士作師，教化他們修福，有五件事不應該做：一、不應該住在檀越（施主）的住所；二、不應
【English Translation】 English version: This should be the case. The Samyukta Agama (Miscellaneous Collection of Discourses) says: A Dharma master received requests from sixty newly ordained bhikkhus (monks) to teach and preach to them. The Buddha told the bhikkhus: 'If someone asks about the end of life, it is futile. This is not what the Tathagata (Thus Gone One, Buddha) delights in answering.' Birth and death are natural laws, what is there to be surprised about? One should contemplate the twelve links of dependent origination (dvadasanga pratityasamutpada), and quickly attain liberation from them. In the Sanghika (Community Rules), if someone violates the Buddha's teachings, the bhikkhu commits an offense. Then what should the lay followers do? The Five Hundred Questions Sutra says: If one reads scriptures and preaches the Dharma with the hope of receiving offerings and obtains wealth, one commits the offense of expiation (nisargika pacittiya). If there is no greed, then it is not an offense. One can accept the donation of clothes if one has none. The Three Thousand Disciplines Sutra says: When entering another person's room, first snap your fingers outside, second, take off your hat, then bow, maintain mindfulness, ask the host to sit before you sit, and do not forget to carry the scriptures. There are five things to pay attention to when entering a room to ask about the scriptures: 1. Righteously get off the bed to ask; 2. Do not sit with the host; 3. Directly ask what you do not understand; 4. Do not think about external matters; 5. If you understand, bow to the host with your head and face, then turn around and exit the room. The Vinaya-matrika (Mother of the Vinaya) says: Having heard the twelve divisions of scriptures (dvadasanga-buddha-vacana), wanting to demonstrate their meaning but having doubts, if one wants to explain the scriptures in order, but the scriptures are numerous, fearing that it will cause fatigue and boredom; if one copies beautiful phrases and directly explains them, one does not know if it is appropriate. The Buddha said: 'You can quote important sentences and wonderful phrases from the scriptures to directly reveal their meaning.' The Nirvana Sutra says: 'If someone upholds, recites, writes, and expounds the Dharma, do not preach at inappropriate times, in inappropriate places, or without being asked. Do not belittle the Dharma, despise others, praise yourself, preach everywhere, and preach to destroy the Dharma and promote worldly affairs.' Why? Because preaching at inappropriate times and in inappropriate places will cause countless people to fall into hell after death, and this is an evil friend to sentient beings. The Avadana-sutra (Sutra of the Collection of Precious Matters) records: Preach seven kinds of giving to lay people that do not cost money: 1. Eye giving (looking at people with kind eyes); 2. Countenance giving (having a pleasant expression); 3. Speech giving (comforting with kind words); 4. Body giving (practicing good deeds); 5. Mind giving (having good thoughts); 6. Bed giving (providing seats); 7. Housing giving (providing accommodation). The karmic rewards of each giving are so great that even the Buddha cannot fully describe them. The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: After the Buddha finished preaching, he often taught the bhikkhus to enter dhyana (meditation), and he practiced what he preached. The Mahasamnipata Sutra (Great Collection Sutra) says: If the Four Noble Truths (catvari-arya-satyani) can be realized in a single thought, then one should preach one practice and one Dharma to all sentient beings. Because the conditions of sentient beings are different, and the methods of taming them are also different, therefore, various Dharmas are preached, forming the differences of the eighty-four thousand Dharma gates. The Vinaya-matrika says: If one acts as a teacher for lay people and teaches them to cultivate merit, there are five things that should not be done: 1. One should not live in the residence of the danapati (donor); 2. One should not
繫心貪利。三為別別說法佈施持戒八齋等。四不與共娛樂。五不繫心常欲相見。又五事。為檀越尊重恭敬。一非親舊處不往返。二不求形勢料理檀越家業。三不共竊語令家中生疑。四不教良時吉日祠祀鬼神。五不過度所求。入俗家五法。一入時語小。二斂身口意。三攝心卑恭而行。四收攝諸根。五威儀庠序生善。有九事不應俗家坐。一雖為禮拜心不恭敬。二雖往迎逆心不殷重。三雖讓令坐而心不實。四在不恭敬處令坐。五有說法言心不採錄。六雖聞有德不信受之。七知有甚多若求與少。八知有美食反設粗者。九雖供給與如市易法並不應坐。反此便坐。若入聚落應卑恭慚愧。不著六塵攝心行之。如高山懸巖絕險方寸之處而足蹈之。唸唸生怖更無餘念。臨淵亦爾。如月行世動手于空四方無著等(云云)。十誦說法人者應一心說。生慈愍心利益心莊嚴語言次第相續。辯才無盡隨順諸法實相。為法故說不為利養。此中上座應觀察所說。若不如法說應呵止。又聽取佛經義莊嚴言辭次第解說。其佛經本當直讀誦。莫雜論議。五分白衣說法歡喜佈施者聽之。十誦說法咒愿贊法時不得食。薩婆多若檀越欲作大房舍應開解示語令小作。順少欲法。若為容多人故作者不應違意。四分不得將世俗咒術教化。當語云。莫向如來塔大小便及除糞掃
【現代漢語翻譯】 現代漢語譯本 專注于貪圖利益。（比丘）應避免以下五種行為：一、分別說法，即爲了獲得供養而宣講佈施、持戒、八齋等功德。二、不與（在家眾）共同娛樂。三、不執著于經常想要見面。另外，還有五件事：（比丘）作為施主的尊重對象，應當注意：一、不去非親戚朋友的住所往來。二、不謀求權勢來料理施主家的產業。三、不與（施主家人）私下交談，以免引起家中猜疑。四、不教導（施主）選擇良辰吉日祭祀鬼神。五、不過度索取。進入俗家應遵守五條規則：一、進入時說話聲音小。二、約束身口意。三、收攝心念，謙卑恭敬地行動。四、收攝諸根（眼、耳、鼻、舌、身、意）。五、威儀莊重有序，使人生起善念。有九種情況不應該在俗家就坐：一、即使表面上禮拜，內心也不恭敬。二、即使前往迎接，內心也不慇勤。三、即使讓座，內心也不真誠。四、在不恭敬的地方讓人就坐。五、聽聞說法時，內心不採納記錄。六、即使知道（對方）有德行，也不信受。七、知道（對方）有很多，卻索求很少。八、知道有美食，反而設定粗劣的食物。九、即使供給（食物），也像市場交易一樣，都不應該就坐。反之，就應該就坐。如果進入村落，應該謙卑慚愧，不執著於六塵（色、聲、香、味、觸、法），收攝心念而行。如同在高山懸崖絕險之處，即使只有方寸之地也要小心行走，唸唸生起恐懼，沒有其他雜念。面臨深淵也是如此。如同月亮執行於世間，動手于空中，四方沒有執著等等。（比丘）宣講佛法的人應該一心一意地宣說，生起慈悲憐憫之心、利益眾生之心，用莊嚴的語言次第相續地宣說，辯才無盡，隨順諸法實相。爲了佛法而宣說，不是爲了利益供養。其中，上座（長老比丘）應該觀察所說是否如法，如果不如法，應該呵斥制止。另外，聽取佛經的意義，用莊嚴的言辭次第解釋，佛經的原文應當直接讀誦，不要夾雜議論。五分律規定，白衣（在家眾）說法，歡喜佈施的人可以聽聞。十誦律規定，說法、咒愿、贊法時不得飲食。薩婆多部律規定，如果施主想要建造大的房舍，應該開導勸說，讓他們建造小一些的，順應少欲知足的教法。如果爲了容納更多人而建造，不應該違背施主的心意。四分律規定，不得將世俗的咒術用來教化（他人），應當告訴（他人）：不要在如來塔的大小便以及傾倒糞便。
【English Translation】 English version Focusing the mind on greed for gain. (A Bhikshu) should avoid the following five behaviors: 1. Separately expounding the Dharma, that is, preaching the merits of giving, keeping precepts, and observing the eight precepts in order to obtain offerings. 2. Not engaging in entertainment with (laypeople). 3. Not being attached to frequently wanting to meet. In addition, there are five things: (A Bhikshu), as an object of respect for donors, should pay attention to: 1. Not going back and forth to the residences of non-relatives and friends. 2. Not seeking power to manage the property of the donor's family. 3. Not engaging in private conversations with (the donor's family members) to avoid causing suspicion in the family. 4. Not teaching (the donor) to choose auspicious days to worship ghosts and gods. 5. Not making excessive demands. When entering a layperson's home, five rules should be followed: 1. Speak in a low voice when entering. 2. Restrain body, speech, and mind. 3. Subdue the mind and act with humility and respect. 4. Restrain the six senses (eye, ear, nose, tongue, body, mind). 5. Maintain dignified and orderly conduct, inspiring good thoughts in others. There are nine situations in which one should not sit in a layperson's home: 1. Even if outwardly bowing, the mind is not respectful. 2. Even if going to greet, the mind is not attentive. 3. Even if offering a seat, the mind is not sincere. 4. Offering a seat in a disrespectful place. 5. When hearing the Dharma, the mind does not record it. 6. Even if knowing (the other person) has virtue, one does not believe and accept it. 7. Knowing (the other person) has a lot, but asking for little. 8. Knowing there is delicious food, but setting out coarse food instead. 9. Even if providing (food), it is like a market transaction, one should not sit. Conversely, one should sit. If entering a village, one should be humble and ashamed, not attached to the six dusts (form, sound, smell, taste, touch, dharma), and subdue the mind and act. It is like walking carefully on a high mountain cliff, even if there is only a square inch of space, constantly generating fear, with no other distracting thoughts. It is the same when facing a deep abyss. It is like the moon moving in the world, moving hands in the air, without attachment in all directions, and so on. (A Bhikshu) who expounds the Dharma should do so wholeheartedly, generating compassion, benefiting sentient beings, and expounding with dignified language in a sequential manner, with inexhaustible eloquence, in accordance with the true nature of all dharmas. Expounding for the sake of the Dharma, not for the sake of offerings. Among them, the senior monk (Elder Bhikshu) should observe whether what is being said is in accordance with the Dharma, and if it is not, should rebuke and stop it. In addition, listen to the meaning of the Sutras, and explain them in a sequential manner with dignified language. The original text of the Sutras should be recited directly, without mixing in discussions. The Five-Part Vinaya stipulates that laypeople who expound the Dharma can be listened to by those who rejoice in giving. The Ten-Recitation Vinaya stipulates that one should not eat while expounding the Dharma, making vows, or praising the Dharma. The Sarvastivada Vinaya stipulates that if a donor wants to build a large house, one should advise and persuade them to build a smaller one, in accordance with the teaching of contentment with little. If it is built to accommodate more people, one should not go against the donor's wishes. The Four-Part Vinaya stipulates that one should not use worldly spells to teach (others), and should tell (others): do not urinate or defecate or dump feces near the stupa of the Tathagata.
蕩器不凈水等。若起房舍。及耕田種作當向如來塔。又宜於八日十四日十五日入塔寺供養比丘僧受齋法。佛告檀越。若人慈心以米泔汁盪滌汁棄著不凈蟲水中。使蟲得此食氣得無量福。況復與人。智論佛申缽受老母臭淀汁。佛受億耳羹殘度與頻婆娑羅王。善見不得受白衣使。若令禮佛讀經咒愿集眾種種善事不犯。余惡使者吉羅。地持云。若見眾生當即慰問。舒顏先語。平視和色。正念在前問言。道路清泰。四大調適臥覺安樂。嘆言善來。又隨世間巧便語言。咒愿妻子眷屬錢財穀米增長具足。見功德者嘆施戒等。四分若白衣病來寺中應方便喻遣。若稱譽佛法僧者隨能作為之。若死為凈伽藍故自擔棄之。若白衣嚏者咒愿長壽。僧祇若入王眾不得譽毀軍陣射術。應云剎利種是上姓。如來應供正遍知常在二家生。諸出家人於法力二輪中。賴力輪護故得以自安。又不得形相他身云多我慢。當生下趣乃至雞䐗地獄中等。欲有所論當說已而去。俗人若言。為我禮塔。答言。若憶當禮。如是禮長老比丘亦爾。若受請應言。無障礙當來。若入諸居士富家不得語云。汝坐店肆輕秤小斗欺誑於人。應云。如世尊說二輪之中得食輪已乃轉法輪。諸居士等供給衣食是為難事。我依汝等於如來法中修梵行度生死流。皆是汝等信心之恩。若入外道眾。
【現代漢語翻譯】 現代漢語譯本 盪滌不凈之物的水等。如果建造房舍，以及耕田種植，應當面向如來塔（如來的舍利塔）。又應當在每月的初八、十四、十五日進入塔寺，供養比丘僧（出家修行的僧人），接受齋戒之法。佛（釋迦牟尼佛）告訴檀越（佈施者）說：『如果有人以慈悲之心，用淘米水盪滌后的汁水，丟棄在不乾淨的蟲水中，使蟲子得到這些食物的氣味，就能得到無量的福報，更何況是給予人呢？』《智論》中說，佛（釋迦牟尼佛）接受老母的臭淀汁。佛（釋迦牟尼佛）接受億耳（佛陀弟子）的羹殘，並分給頻婆娑羅王（古印度國王）。《善見律》中說，不得接受白衣（在家居士）的使喚。如果讓他們禮佛、讀經、咒愿、集眾等種種善事，則不犯戒。其餘的惡事，則犯吉羅（輕罪）。 《地持論》中說：『如果見到眾生，應當立即慰問，面帶笑容，先和他們說話，平視對方，面色和藹，保持正念，問候說：道路平安嗎？四大（地、水、火、風）調和嗎？睡覺安樂嗎？』讚歎說：『歡迎光臨。』又隨順世間的巧妙方便語言，咒愿他們的妻子、眷屬、錢財、穀米增長具足。見到有功德的人，讚歎他們的佈施、持戒等行為。《四分律》中說，如果有白衣生病來到寺中，應當方便勸喻他們離開。如果有人稱譽佛法僧（佛教三寶），應當隨自己的能力幫助他們。如果有人死了，爲了清凈伽藍（寺院），應當親自揹著屍體丟棄。如果白衣打噴嚏，應當咒愿他們長壽。《僧祇律》中說，如果進入王眾之中，不得讚譽或詆譭軍陣射術，應當說：『剎利種（印度種姓制度中的第二等級）是高貴的姓氏。如來（佛的稱號）應供（值得供養）正遍知（對一切法無所不知）常常在二家（剎帝利和婆羅門）出生。』各位出家人，在法力二輪（教化和護法）中，依賴力輪的保護，才能得以自安。又不得評論他人的形貌，說他人傲慢，應當墮入下趣，乃至雞䐗地獄中等。想要發表什麼言論，應當說完就離開。俗人如果說：『為我禮塔。』回答說：『如果記得，當禮。』這樣禮敬長老比丘（年長的出家僧人）也是一樣。如果接受邀請，應當說：『沒有障礙，當來。』如果進入各位居士富家，不得說：『你坐在店舖里，用輕秤小斗欺騙他人。』應當說：『如世尊（釋迦牟尼佛）所說，在二輪之中，得到食物的供給，才能轉法輪（傳播佛法）。各位居士等供給衣食，是為難事。我依靠你們，在如來（佛的稱號）的法中修行梵行（清凈的行為），度脫生死之流，都是你們信心的恩德。』如果進入外道眾（佛教以外的其他宗教團體）。
【English Translation】 English version Water used to wash unclean things, and so on. If building houses or cultivating fields, one should face the Tathagata's stupa (reliquary tower of the Buddha). Also, one should enter the stupa temple on the 8th, 14th, and 15th days of each month to make offerings to the Bhikkhu Sangha (community of monks) and receive the Dharma of fasting. The Buddha (Shakyamuni Buddha) told the Dana (donor): 'If a person, with a compassionate heart, uses rice water to wash and then discards the water into unclean insect water, allowing the insects to obtain this food and air, they will receive immeasurable blessings. How much more so if given to humans?' The Mahaprajnaparamita-sastra says that the Buddha (Shakyamuni Buddha) received the old mother's foul-smelling sediment juice. The Buddha (Shakyamuni Buddha) received the leftover soup from Ekaśṛṅga (a disciple of the Buddha) and shared it with King Bimbisara (an ancient Indian king). The Samantapasadika says that one should not accept the services of laypeople. If they are asked to perform various good deeds such as bowing to the Buddha, reciting scriptures, making vows, and gathering the community, it is not a violation. Other evil deeds constitute a Dukkrta (minor offense). The Yogacarabhumi-sastra says: 'When seeing sentient beings, one should immediately greet them with a smile, speak to them first, look at them directly with a kind expression, maintain mindfulness, and ask: Is the road peaceful? Are the four elements (earth, water, fire, and wind) in harmony? Is your sleep comfortable?' Praise them, saying: 'Welcome.' Also, follow the skillful and convenient language of the world, wishing their wives, relatives, wealth, grains, and rice to increase and be complete. When seeing those with merit, praise their acts of giving, keeping precepts, and so on. The Dharmaguptaka-vinaya says that if a layperson comes to the temple sick, one should skillfully persuade them to leave. If someone praises the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism), one should assist them according to one's ability. If someone dies, one should personally carry the body and discard it for the sake of purifying the Sangharama (monastery). If a layperson sneezes, one should wish them longevity. The Mahasamghika-vinaya says that if entering a royal assembly, one should not praise or criticize military formations or archery skills. One should say: 'The Kshatriya caste (the second of the four castes in the Indian caste system) is a noble lineage. The Tathagata (title of the Buddha), worthy of offerings, perfectly enlightened, is often born into these two families (Kshatriya and Brahmin).' All monks, in the two wheels of Dharma power (teaching and protection), rely on the protection of the wheel of power to be able to secure themselves. Also, one should not comment on the appearance of others, saying that they are arrogant, as this will lead to falling into lower realms, even the Kukkuta hell, and so on. If one wishes to express an opinion, one should speak and then leave. If a layperson says: 'Bow to the stupa for me,' one should reply: 'If I remember, I will bow.' The same applies to bowing to elder Bhikkhus (senior monks). If accepting an invitation, one should say: 'If there are no obstacles, I will come.' If entering the homes of wealthy laypeople, one should not say: 'You sit in your shop, using light scales and small measures to deceive people.' One should say: 'As the World Honored One (Shakyamuni Buddha) said, among the two wheels, one must first obtain food before turning the wheel of Dharma (spreading the teachings). It is difficult for you laypeople to provide clothing and food. I rely on you to cultivate pure conduct in the Dharma of the Tathagata (title of the Buddha) and cross the stream of birth and death, all thanks to your faith.' If entering a gathering of non-Buddhists.
不得形訾云邪見無慚愧說其過惡。應譽實事。云汝等能出家解繫縛。舍于俗服冥心空閑。甚是難事。二明受戒法。就中分三。初翻邪三歸又分為四。一制意。二懺悔法。三立歸法。四總料簡。初中涅槃云。一切眾生怖畏生死四魔故受三歸。名一義異。或時說三為一。說一為三。諸佛境界。非二乘所知。又金翅鳥不啖受三歸龍。余如義鈔。二懺悔法。以信邪來久妄造非法。今創歸投必翻邪業。阿含等經並令先悔。涅槃云。發露諸惡從生死際所作諸惡。悉皆發露至無至處。如第十卷說。必論設懺隨時誦習。亦得通用。三作法者知論云。互跪合掌在比丘前(五眾得作)當教言。我某甲盡形壽歸依佛歸依法歸依僧(三說)。即發善法。次結云。我某甲盡形壽歸依佛竟歸依法竟歸依僧竟(三說)。薩婆多若淳重心具教無教。四雜料簡大集云。妊娠女人恐胎不安先受三歸。已兒無加害。乃至生已身心具足善神擁護。薩婆多五道皆得受三歸。無受戒法亦得一年。半年五三日間受之不得戒也。二明五戒者分三。一簡人是非。二作法差別。三料簡之。初中成論云。五逆罪人賊住污尼毗尼中不聽作。由為惡業所污亦障聖道不聽出家。若為白衣得善律儀。不遮修行施戒等善。有世間戒何咎。薩婆多中若有先犯五戒八戒及十具戒而犯重者。更受
【現代漢語翻譯】 現代漢語譯本 不得通過外貌或言語來詆譭持邪見、不知羞恥的人，也不要宣揚他們的過錯。應該讚揚他們真實的事蹟，說：『你們能夠出家，解脫束縛，捨棄世俗的服飾，專心致志地冥想空寂，這真是難能可貴的事情。』 二、說明受戒的方法。其中分為三部分： （一）首先是轉變邪見，皈依三寶，又分為四個步驟：1. 確立意念；2. 懺悔之法；3. 建立皈依之法；4. 總體簡要說明。 首先，關於確立意念，《涅槃經》（Nirvana Sutra）中說：『一切眾生因為畏懼生死和四魔（four maras）的侵擾，所以受三皈依。』名稱相同而意義不同，有時說三皈依為一皈依，說一皈依為三皈依，這是諸佛的境界，不是二乘（two vehicles）所能理解的。另外，金翅鳥（Garuda）不吃受過三皈依的龍。其餘的可以參考《義鈔》（Commentary on the Meanings）。 其次，關於懺悔之法。因為過去信奉邪見很久，胡作非爲，現在開始皈依，必須轉變過去的邪惡行為。《阿含經》（Agama Sutra）等經典都要求先懺悔。《涅槃經》中說：『發露所有的罪惡，從生死輪迴以來所造作的各種罪惡，全部都發露出來，直至不再有任何遺漏。』如第十卷所說，必須討論設立懺悔的方法，隨時誦讀學習，也可以通用。 再次，關於作法者，《知論》（Treatise on Knowledge）中說：『互相跪著，合起手掌，在比丘（bhiksu）面前（五眾（five groups of disciples）都可以這樣做），應當教導他們說：『我某甲（name），盡形壽（as long as this life lasts）皈依佛（Buddha，覺悟者）！皈依法（Dharma，佛法）！皈依僧（Sangha，僧團）！』（重複三次）。這樣就生起了善法。』 然後總結說：『我某甲，盡形壽皈依佛竟！皈依法竟！皈依僧竟！』（重複三次）。《薩婆多論》（Sarvastivada）認為，如果以淳厚的心和具足的教導（無教，指自然而然的善行）來受持。 最後，關於雜項簡要說明。《大集經》（Mahasamghika Vinaya）中說：『懷孕的婦女，如果擔心胎兒不安，可以先受三皈依，這樣孩子就不會受到傷害，甚至出生後身心具足，會有善神擁護。』《薩婆多論》認為，五道（five realms）眾生都可以受三皈依，即使沒有受戒法，也可以在一年、半年、五天或三天的時間裡受三皈依，但這樣並不能得到戒體。 二、說明五戒。分為三部分：1. 簡擇受戒人是否合格；2. 作法的差別；3. 簡要說明。 首先，關於簡擇受戒人，《成論》（Treatise on the Completion of Truth）中說：『犯了五逆罪（five heinous crimes）的人、做賊的人、住在不清凈的尼寺（nunnery）中的人，都不允許受戒。』因為他們被惡業所污染，也障礙了聖道的修習，所以不允許出家。如果作為在家居士，可以得到善良的律儀，不阻止他們修行佈施、持戒等善行。如果有了世間的戒律，又有什麼過錯呢？《薩婆多論》中說，如果先前已經犯了五戒、八戒或十具戒（ten precepts），並且犯了重罪，就不能再次受戒。
【English Translation】 English version One should not defame those with wrong views and lack of shame through appearance or speech, nor should one publicize their faults. One should praise their true deeds, saying, 'You are able to renounce the household life, liberate yourselves from bondage, abandon worldly attire, and wholeheartedly meditate on emptiness and tranquility. This is truly a rare and precious thing.' 2. Explaining the method of receiving precepts. This is divided into three parts: (1) First, transforming wrong views and taking refuge in the Three Jewels, which is further divided into four steps: 1. Establishing intention; 2. The method of repentance; 3. Establishing the method of taking refuge; 4. Overall brief explanation. First, regarding establishing intention, the Nirvana Sutra says, 'All sentient beings take refuge in the Three Jewels because they fear birth, death, and the invasion of the four maras (four maras).' The names are the same but the meanings are different. Sometimes it is said that the three refuges are one refuge, and sometimes it is said that one refuge is three refuges. This is the realm of the Buddhas (Buddha, the awakened one), which cannot be understood by the two vehicles (two vehicles). In addition, the Garuda (Garuda) does not eat dragons who have taken refuge in the Three Jewels. For the rest, refer to the Commentary on the Meanings. Second, regarding the method of repentance. Because one has believed in wrong views for a long time and acted recklessly, now that one begins to take refuge, one must transform past evil deeds. The Agama Sutra and other scriptures all require repentance first. The Nirvana Sutra says, 'Confess all sins, all kinds of sins committed since the cycle of birth and death, all must be confessed until there are no omissions.' As stated in the tenth volume, it is necessary to discuss establishing a method of repentance, reciting and learning at any time, which can also be used universally. Again, regarding the performer of the ritual, the Treatise on Knowledge says, 'Kneel facing each other, put your palms together, in front of the bhiksu (bhiksu) (the five groups of disciples (five groups of disciples) can all do this), you should teach them to say: 'I, so-and-so (name), take refuge in the Buddha (Buddha, the awakened one) for the rest of my life (as long as this life lasts)! Take refuge in the Dharma (Dharma, the teachings of the Buddha)! Take refuge in the Sangha (Sangha, the monastic community)!' (Repeat three times). In this way, good deeds arise.' Then conclude by saying: 'I, so-and-so, have taken refuge in the Buddha for the rest of my life! I have taken refuge in the Dharma! I have taken refuge in the Sangha!' (Repeat three times). The Sarvastivada believes that if one upholds it with a pure heart and complete teachings (no teaching, referring to natural good deeds). Finally, regarding miscellaneous brief explanations. The Mahasamghika Vinaya says, 'If a pregnant woman is worried about the fetus being uneasy, she can first take refuge in the Three Jewels, so that the child will not be harmed, and even after birth, the body and mind will be complete, and there will be good spirits to protect her.' The Sarvastivada believes that beings in the five realms (five realms) can all take refuge in the Three Jewels, and even if there is no precept-receiving method, they can take refuge in the Three Jewels for a year, half a year, five days, or three days, but this does not obtain the precept body. 2. Explaining the five precepts. Divided into three parts: 1. Selecting whether the precept recipient is qualified; 2. Differences in the ritual; 3. Brief explanation. First, regarding selecting the precept recipient, the Treatise on the Completion of Truth says, 'Those who have committed the five heinous crimes (five heinous crimes), those who are thieves, and those who live in unclean nunneries (nunnery) are not allowed to receive precepts.' Because they are polluted by evil karma and also hinder the practice of the holy path, they are not allowed to renounce the household life. If they are lay people, they can obtain good precepts and do not prevent them from practicing good deeds such as giving and upholding precepts. If there are worldly precepts, what is wrong with that? The Sarvastivada says that if one has previously violated the five precepts, eight precepts, or ten precepts (ten precepts), and has committed a serious crime, one cannot receive the precepts again.
不得。故先明發戒之緣。善生云。此戒甚難。能為沙彌大比丘及菩薩戒作根本。戒有五種。隨受一分即得一戒。汝今欲受何分之戒。智者隨語為受。二作法者我某甲。歸依佛歸依法歸依僧盡形壽為五戒優婆塞。如來至真等正覺是我世尊(三說)。我某甲歸依佛竟歸依法竟歸依僧竟盡形壽為五戒優婆塞。如來至真等正覺是我世尊(三說)。智論戒師應語言。汝優婆塞聽。是多陀阿伽度阿羅呵三藐三佛陀為優婆塞。說五戒法相。汝當聽。受盡形壽不殺生。是優婆塞戒。能持不(答能)。盡形壽不盜是優婆塞戒。能持不(答能)。盡形壽不邪淫不妄語不飲酒。並準上說。是為在家人五戒。汝盡形受持當供養三寶勸化作諸功德。年三月六常須持齋。用此功德回施眾生果成佛道。三料簡成論云。隨受一二三皆得律儀。亦開重受重發得戒亦隨日多少而受。多雲應五眾邊受不得俗邊。智論以六齋日是惡鬼奪人命。日劫初聖人教人一日不食為齋。后佛出世語云。汝當一日一夜如諸佛持八戒。過中不食。是功德將人至涅槃。問。口中四過。何為但有妄語。答。但舉妄語餘三並攝。又佛法貴實語。故在先攝也。如說十善。為總戒相。別相無量不過中食攝入不貪中。如是準知。又云。一人生國土皆共作因緣。謂內法與外法為因緣如惡口。故地
【現代漢語翻譯】 現代漢語譯本： 不可以這樣。所以先要明白發起戒律的因緣。《善生經》中說：『此戒非常難得，能夠為沙彌（Śrāmaṇera，出家男子）、大比丘（Bhikṣu，受具足戒的出家男子）以及菩薩戒（Bodhisattva-śīla，菩薩所受持的戒律）作為根本。戒有五種，隨你受持其中一部分，就得到一部分戒。你現在想要受持哪一部分的戒？』有智慧的人應該隨著對方所說的話來為他授戒。 第二種作法是：『我某甲（自稱其名），皈依佛（Buddha，覺悟者），皈依法（Dharma，佛法），皈依僧（Saṃgha，僧團），盡形壽（終身）作為五戒優婆塞（Upāsaka，在家男居士）。如來（Tathāgata，佛的稱號），至真等正覺（Sammasaṃbuddha，完全覺悟者）是我的世尊（Śāstā，導師）。』（重複三次）『我某甲皈依佛完畢，皈依法完畢，皈依僧完畢，盡形壽作為五戒優婆塞。如來至真等正覺是我的世尊。』（重複三次） 《智度論》中，戒師應該這樣說：『你這位優婆塞請聽。這位多陀阿伽度（Tathāgata，如來），阿羅呵（Arhat，阿羅漢），三藐三佛陀（Sammasaṃbuddha，正等覺者）為優婆塞宣說五戒的法相，你應當聽。受持盡形壽不殺生，這是優婆塞戒，能夠持守嗎？』（回答：能）。『盡形壽不偷盜，這是優婆塞戒，能夠持守嗎？』（回答：能）。『盡形壽不邪淫、不妄語、不飲酒。』都按照上面的方式詢問。這就是在家人的五戒。你盡形壽受持，應當供養三寶（Triratna，佛、法、僧），勸導他人行善，做各種功德，每年正月、五月、九月、每月初六，應當持齋。用這些功德迴向給眾生，最終成就佛道。 第三種是簡別。《成實論》中說：『隨你受持一戒、二戒、三戒，都能得到律儀。』也允許重複受戒，重複發願，得到戒律，也可以隨著天數的多少來受持。大多說應當在五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）處受戒，不能在世俗之人處受戒。《智度論》認為，六齋日是惡鬼奪取人命的日子，在劫初的時候，聖人教導人們一天不吃飯作為齋戒。後來佛出世，說：『你們應當一日一夜像諸佛一樣持守八戒，過午不食。』這種功德能夠引導人們到達涅槃（Nirvāṇa，寂滅）。 問：口中有四種過失（妄語、兩舌、惡口、綺語），為什麼只提到妄語？答：只舉出妄語，其餘三種都包含在內了。而且佛法重視真實的語言，所以放在前面。就像說十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），是總的戒相，別的戒相無量無邊，不過午食包含在不貪之中。像這樣類推可知。又說，一個人生在國土中，大家都共同造作因緣，指的是內法與外法互為因緣，比如惡口，導致地獄。
【English Translation】 English version: It is not permissible. Therefore, the causes and conditions for initially generating the precepts should be clarified first. The Śrīmālādevī Siṃhanāda Sūtra states: 'These precepts are extremely difficult to obtain and can serve as the foundation for the Śrāmaṇera (novice monk), Bhikṣu (fully ordained monk), and Bodhisattva-śīla (Bodhisattva precepts). There are five types of precepts; one obtains a precept by undertaking a portion of them. Which portion of the precepts do you wish to undertake now?' A wise person should administer the precepts according to what the person says. The second method is: 'I, [name], take refuge in the Buddha (the awakened one), take refuge in the Dharma (the teachings), take refuge in the Saṃgha (the monastic community) for the duration of my life as a Upāsaka (layman) observing the five precepts. The Tathāgata (the thus-gone one), the perfectly enlightened one, is my Śāstā (teacher).' (Repeat three times) 'I, [name], have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Saṃgha, for the duration of my life as a Upāsaka observing the five precepts. The Tathāgata, the perfectly enlightened one, is my Śāstā.' (Repeat three times) In the Mahāprajñāpāramitāśāstra, the precept master should say: 'You, Upāsaka, listen. This Tathāgata, Arhat (worthy one), Sammasaṃbuddha (perfectly enlightened one) explains the characteristics of the five precepts for Upāsakas. You should listen. Undertaking for the duration of your life not to kill is the Upāsaka precept. Can you uphold it?' (Answer: Yes). 'Undertaking for the duration of your life not to steal is the Upāsaka precept. Can you uphold it?' (Answer: Yes). 'Undertaking for the duration of your life not to engage in sexual misconduct, not to lie, and not to consume intoxicants.' Ask in the same manner as above. These are the five precepts for laypeople. You should uphold them for the duration of your life, make offerings to the Triratna (Three Jewels: Buddha, Dharma, Saṃgha), encourage others to do good, perform various meritorious deeds, and observe the fast on the sixth day of the first, fifth, and ninth months of the year, and on the sixth day of each month. Dedicate these merits to all sentient beings, and ultimately attain Buddhahood. The third is discernment. The Tattvasiddhi Śāstra states: 'Whether you undertake one, two, or three precepts, you can obtain the precepts.' It is also permissible to retake the precepts, renew the vows, and obtain the precepts. One can also undertake them for a number of days. It is generally said that one should receive the precepts from the five assemblies (Bhikṣus, Bhikṣuṇīs, Śrāmaṇeras, Śrāmaṇerīs, Śikṣamāṇās), not from laypeople. The Mahāprajñāpāramitāśāstra considers the six fasting days to be days when evil spirits seize people's lives. At the beginning of the kalpa, the sages taught people to abstain from food for one day as a fast. Later, when the Buddha appeared in the world, he said: 'You should observe the eight precepts like the Buddhas for one day and one night, and not eat after noon.' This merit can lead people to Nirvāṇa (liberation). Question: Among the four verbal transgressions (false speech, divisive speech, harsh speech, and idle chatter), why is only false speech mentioned? Answer: By mentioning false speech, the other three are included. Moreover, the Buddha's teachings value truthful speech, so it is placed first. Just as the ten wholesome actions (not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, not engaging in idle chatter, not being greedy, not being angry, and not being deluded) are the general characteristics of the precepts, and the other characteristics are immeasurable, not eating after noon is included in not being greedy. It can be understood by analogy in this way. Furthermore, it is said that when a person is born in a country, everyone jointly creates the causes and conditions, referring to the internal Dharma and the external Dharma being causes and conditions for each other, such as harsh speech, which leads to hell.
生荊棘諂曲心故。地則高下不平。慳貪多故水旱不調。地生砂礫。不作上惡者地則平正。如彌勒佛時人行十善地多珍寶。增一云。由行十惡故使外物衰耗。何況內物。廣如四十三卷。中含第三十三卷善生長者經中。明俗人行法及禮事六方。薩婆多雲。五戒之中酒戒最重。余廣如善生經七卷中具明。三明八戒法。薩婆多等云。若從五眾受必無人者。但心念口言自歸三寶。我持八戒亦得。次受法者智論云。受一日戒法長跪合掌。應作是言。我某甲今一日一夜歸依佛歸依法歸依僧為凈行優婆塞(三說)。某甲歸依佛竟乃至僧竟一日一夜為凈行優婆塞竟。次為懺悔。我某甲若身業口業意業不善貪瞋癡故。若今世先世有如是罪。今日誠心懺悔。三業清凈受行八齋。是則布薩(論云。如此應在受前)。次為說相。一如諸佛盡壽不殺生。我某甲一日一夜不殺生亦如是。如諸佛盡壽不盜。我某甲一日一夜不盜亦如是。如諸佛盡壽不淫。我某甲一日一夜不淫亦如是。如諸佛盡壽不妄語。我某甲一日一夜不妄語亦如是。不飲酒不坐高大床上。不著華鬘瓔珞及香涂身熏衣。不自歌舞作樂及故往觀聽亦如是。已受八戒如諸佛盡壽不過中食。我某甲一日一夜不過中食亦如是。我某甲受行八戒隨學諸佛法。名為布薩。愿持是布薩福報。愿生生不墮三
【現代漢語翻譯】 現代漢語譯本 因為心懷如生荊棘般的諂媚和虛偽，所以土地高低不平。由於人們的慳吝和貪婪，導致水旱災害頻繁，土地也變得沙化貧瘠。如果不作惡，土地就會平整肥沃，就像彌勒佛（Maitreya Buddha）時代，人們奉行十善，土地上遍佈珍寶。《增一阿含經》中說，由於人們奉行十惡，導致外在事物衰敗損耗，更何況內在的精神世界呢？詳細內容見第四十三卷，其中包含第三十三卷《善生長者經》，闡明了在家居士的修行方法以及如何禮敬六方。薩婆多部（Sarvastivada）認為，五戒之中，酒戒最為重要。更詳細的內容在《善生經》七卷中有詳細說明。下面闡述三明八戒的修行方法。薩婆多部等認為，如果沒有五位以上的僧侶可以接受戒律，那麼只要心中默唸，口中唸誦，皈依三寶，也可以受持八戒。接下來是受戒的方法，《智論》中說，受持一日戒法時，應長跪合掌，這樣說：『我某甲，今天一日一夜，皈依佛，皈依法，皈依僧，成為凈行優婆塞（Upasaka，男居士）（重複三遍）。某甲皈依佛完畢，乃至皈依僧完畢，一日一夜成為凈行優婆塞完畢。』接下來是懺悔：『我某甲，如果身業、口業、意業不善，由於貪嗔癡的緣故，無論是今生還是前世有這樣的罪過，今天誠心懺悔，使身口意三業清凈，受持八齋戒。』這就是布薩（Posadha，齋戒日）（《智論》中說，這些應該在受戒之前進行）。接下來是說明戒相：『一、如同諸佛盡形壽不殺生，我某甲一日一夜不殺生也像這樣。如同諸佛盡形壽不偷盜，我某甲一日一夜不偷盜也像這樣。如同諸佛盡形壽不邪淫，我某甲一日一夜不邪淫也像這樣。如同諸佛盡形壽不妄語，我某甲一日一夜不妄語也像這樣。不飲酒，不坐高大床上，不佩戴華鬘瓔珞，不用香涂身熏衣，不自己唱歌跳舞作樂，也不故意前往觀看聽聞，也像這樣。』已經受持八戒，如同諸佛盡形壽不過午食，我某甲一日一夜不過午食也像這樣。我某甲受持八戒，隨順學習諸佛的法，這叫做布薩。愿以此布薩的福報，愿生生世世不墮入三惡道。
【English Translation】 English version Because of minds full of deceit and hypocrisy like thorny bushes, the land is uneven. Due to people's stinginess and greed, water and drought disasters are frequent, and the land becomes sandy and barren. If one does not commit evil, the land will be flat and fertile, just like in the time of Maitreya Buddha (Maitreya Buddha), when people practiced the ten virtues and the land was full of treasures. The Ekottara Agama Sutra says that because people practice the ten evils, external things decline and are depleted, let alone the internal spiritual world? Detailed content can be found in the forty-third volume, which contains the thirty-third volume of the 'Good Life Elder Sutra', which clarifies the practice methods of lay people and how to pay homage to the six directions. The Sarvastivada school believes that among the five precepts, the precept against alcohol is the most important. More detailed content is explained in detail in the seven volumes of the 'Good Life Sutra'. The following describes the practice methods of the Threefold Enlightenment and the Eight Precepts. The Sarvastivada school and others believe that if there are not five or more monks who can receive the precepts, then as long as one silently recites in their heart and verbally recites, taking refuge in the Three Jewels, they can also uphold the eight precepts. Next is the method of receiving the precepts. The 'Mahaprajnaparamita Sastra' says that when receiving the one-day precept, one should kneel with palms together and say: 'I, so-and-so, today for one day and one night, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and become a pure-conduct Upasaka (male lay disciple) (repeat three times). So-and-so has completed taking refuge in the Buddha, and has completed taking refuge in the Sangha, and has completed becoming a pure-conduct Upasaka for one day and one night.' Next is repentance: 'I, so-and-so, if my actions of body, speech, and mind are unwholesome, due to greed, hatred, and delusion, whether in this life or in past lives, I have such sins, today I sincerely repent, purify the three karmas of body, speech, and mind, and uphold the eight precepts.' This is Posadha (Posadha, day of fasting) (The 'Mahaprajnaparamita Sastra' says that these should be done before receiving the precepts). Next is to explain the characteristics of the precepts: 'One, just as all Buddhas do not kill living beings for the rest of their lives, I, so-and-so, also do not kill living beings for one day and one night. Just as all Buddhas do not steal for the rest of their lives, I, so-and-so, also do not steal for one day and one night. Just as all Buddhas do not engage in sexual misconduct for the rest of their lives, I, so-and-so, also do not engage in sexual misconduct for one day and one night. Just as all Buddhas do not lie for the rest of their lives, I, so-and-so, also do not lie for one day and one night. Do not drink alcohol, do not sit on high and large beds, do not wear garlands and necklaces, do not use fragrance to anoint the body and perfume clothes, do not sing, dance, or make music oneself, and do not deliberately go to watch and listen, also like this.' Having already received the eight precepts, just as all Buddhas do not eat after noon for the rest of their lives, I, so-and-so, also do not eat after noon for one day and one night. I, so-and-so, uphold the eight precepts, following and learning the Dharma of all Buddhas, this is called Posadha. May I use the merit of this Posadha, may I not fall into the three evil realms in life after life.
惡道八難。我亦不求轉輪聖王梵釋天王世界之樂。愿諸煩惱盡逮得薩云若成就佛道。增一阿含八關齋法廣發大愿。一如三十八卷。具如鈔疏。僧祇佛告比丘。今是齋日。喚優婆塞凈洗浴。著凈衣受布薩法。十誦聚落上座見俗人來。為說深法示邪正道。應說知見教佈施持戒忍辱行。善受持八戒。增一若受八齋。先懺悔罪后便受戒。廣如十六卷中。中含多聞聖弟子持八支齋時憶念如來十號名字。若有惡思不善皆滅。廣如齋經中。善生云。受八戒者除五逆罪餘一切罪皆滅。成實云。功德與無漏人等亦得。隨受一二三及日月長短併成。俱舍云。莊嚴者除非舊莊嚴。不生極醉亂心。善生受八戒不得多。唯獨受。五分比丘成就八法。毀三寶及戒。欲不利諸五戒。五戒人應不敬信。若優婆塞瞋比丘不往其家。聚落亦爾。雜含云。何名優婆塞。在家清白修習凈住。男相成就口說三歸是也。二明生緣奉訊法。五分畢陵伽父母貧窮以衣食供養。佛言。若人百年之中右肩擔父。左肩擔母于上大小便利。極世珍奇衣服供養猶不能報須臾之恩。從令聽比丘盡心供養父母。不者得重罪。僧祇父母不信三寶者應少經理。若有信者得自恣與無乏。若父母貧賤將至寺中。若洗母者不得觸。得自手與食。父者如沙彌法無異。一切皆得。涅槃以佛法僧三事常住
【現代漢語翻譯】 現代漢語譯本 惡道八難（指地獄、餓鬼、畜生等八種苦難）。我也不求轉輪聖王（統治世界的理想君王）、梵釋天王（佛教中的高級神祇）的世界之樂。愿所有煩惱都消除，最終證得薩云若（一切智），成就佛道。增一阿含經中的八關齋法（一種在家居士修持的戒律）要廣發大愿，如同第三十八卷所說，詳細內容見相關注釋和疏解。 僧祇律中，佛告訴比丘（出家修行的男性）：『今天是齋日，叫優婆塞（在家男居士） 凈身沐浴，穿乾淨的衣服，接受布薩法（一種懺悔和重申戒律的儀式）。』十誦律中，聚落的上座（寺院中資歷高的僧人）見到俗人來，為他們宣說深奧的佛法，指出邪路和正道。應當宣說知見（正確的見解），教導佈施、持戒、忍辱等行為。要好好地受持八戒。 增一阿含經中說，如果受持八齋戒，先要懺悔罪過，然後才能受戒。詳細內容見第十六卷。中阿含經中說，多聞的聖弟子在持八支齋（八關齋戒的另一種說法）時，憶念如來（佛）的十種名號，如果有惡念或不善的想法，都會消滅。詳細內容見齋經。 善生經中說，受持八戒的人，除了五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）之外，其餘一切罪業都能消除。成實論中說，受持八戒的功德與無漏（沒有煩惱）的人相等，也能獲得無漏的功德。可以隨自己的意願受持一戒、二戒、三戒，以及受持一日、一月、或長或短的時間，都能成就功德。俱舍論中說，『莊嚴』指的是除非是舊有的莊嚴品，否則不應使用，以免產生極度的醉亂之心。 善生經中說，受持八戒不能多受，只能單獨受持。五分律中說，比丘如果成就了八種惡法，毀壞三寶（佛、法、僧）和戒律，想要不利於持五戒的人，那麼持五戒的人就不應該尊敬和信任他。如果優婆塞對比丘生氣，就不應該去他家，聚落也是如此。 雜阿含經中說，什麼叫做優婆塞呢？就是在家的清白之人，修習清凈的生活，具有男性的特徵，口中說出三歸依（歸依佛、歸依法、歸依僧）就是優婆塞。 二、說明生緣奉訊法（關於供養父母的規定）。五分律中記載，畢陵伽（人名，一位比丘）的父母貧窮，他用衣食供養他們。佛說：『如果有人在一百年之中，右肩挑著父親，左肩挑著母親，在他們身上大小便，用極世珍奇的衣服供養他們，仍然不能報答須臾（極短的時間）的恩情。』因此，應當允許比丘盡心供養父母，否則會得到重罪。僧祇律中說，如果父母不信三寶，應該少量地給予他們生活所需。如果父母信仰三寶，就可以隨意地給予他們，使他們不缺乏。如果父母貧賤，可以將他們帶到寺廟中。如果洗母親的身體，不得觸控她的私處，可以親自用手餵她食物。對待父親，就像對待沙彌（未成年出家男子）一樣，一切都可以做。涅槃經中說，佛法僧三寶是常住不滅的。
【English Translation】 English version The eight difficulties of evil paths (referring to the eight kinds of suffering in hell, hungry ghosts, animals, etc.). I do not seek the pleasures of the world of a Chakravartin (an ideal king who rules the world), or the Brahma-Indra (high-ranking deities in Buddhism). May all afflictions be exhausted, and ultimately attain Sarvajna (all-knowing wisdom), and achieve Buddhahood. The Eight-Precepts Fasting practice in the Ekottara Agama Sutra (a set of precepts practiced by lay Buddhists) should be accompanied by great vows, as described in the thirty-eighth volume. Detailed content can be found in the relevant commentaries and explanations. In the Sanghika Vinaya, the Buddha told the Bhikshus (ordained male monks): 'Today is a fasting day, call the Upasakas (lay male devotees) to purify themselves with bathing, wear clean clothes, and receive the Uposatha Dharma (a ceremony of repentance and reaffirmation of precepts).' In the Daśabhāṇavāra Vinaya, the senior monk of the settlement, upon seeing lay people coming, should expound profound Buddhist teachings to them, pointing out the wrong paths and the right paths. One should expound knowledge and views (correct understanding), and teach acts of giving, upholding precepts, and practicing patience. One should diligently uphold the eight precepts. In the Ekottara Agama Sutra, it is said that if one observes the eight fasting precepts, one must first repent of one's sins before receiving the precepts. Detailed content can be found in the sixteenth volume. In the Madhyama Agama Sutra, it is said that a learned noble disciple, when observing the eight-branched fast (another term for the eight fasting precepts), remembers the ten titles of the Tathagata (Buddha), and if there are evil thoughts or unwholesome ideas, they will be extinguished. Detailed content can be found in the Fasting Sutra. In the Sigalovada Sutra, it is said that those who observe the eight precepts, except for the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), can eliminate all other sins. In the Tattvasiddhi Shastra, it is said that the merit of observing the eight precepts is equal to that of a non-leaking (without afflictions) person, and one can also obtain non-leaking merit. One can observe one, two, or three precepts according to one's wishes, as well as observe for one day, one month, or a longer or shorter period, and all will achieve merit. In the Abhidharmakośa, it is said that 'adornment' refers to not using new adornments unless they are old ones, so as not to generate extreme intoxication and confusion. In the Sigalovada Sutra, it is said that one cannot observe the eight precepts excessively, but only individually. In the Mahisasaka Vinaya, it is said that if a Bhikshu achieves eight evil dharmas, destroys the Three Jewels (Buddha, Dharma, Sangha) and the precepts, and wants to harm those who uphold the five precepts, then those who uphold the five precepts should not respect and trust him. If an Upasaka is angry with a Bhikshu, he should not go to his house, and the settlement should be the same. In the Samyukta Agama Sutra, what is called an Upasaka? It is a pure person at home, practicing a pure life, possessing male characteristics, and uttering the Three Refuges (taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha), that is an Upasaka. Two, explaining the Dharma of the origin of life and offering news (regulations regarding the support of parents). In the Mahisasaka Vinaya, it is recorded that the parents of Pindola (a person's name, a Bhikshu) were poor, and he supported them with clothing and food. The Buddha said: 'If a person carries his father on his right shoulder and his mother on his left shoulder for a hundred years, and urinates and defecates on them, and offers them the most precious clothes, he still cannot repay the kindness of a moment.' Therefore, Bhikshus should be allowed to support their parents wholeheartedly, otherwise they will receive a heavy sin. In the Sanghika Vinaya, it is said that if the parents do not believe in the Three Jewels, they should be given a small amount of necessities. If the parents believe in the Three Jewels, they can be given freely so that they do not lack anything. If the parents are poor and lowly, they can be brought to the temple. If washing the mother's body, one must not touch her private parts, and one can personally feed her food with one's hands. Treating the father is the same as treating a Shramanera (a young male novice), everything is allowed. In the Nirvana Sutra, it is said that the Three Jewels of Buddha, Dharma, and Sangha are permanent and indestructible.
。啟悟父母乃至七世。皆令奉持。乃至自學教人即名護法者。得長壽等。毗尼母云。若父母貧苦先受三歸五戒十善然後施與。若不貧雖受戒不合與。四分阿難請授愛道戒中雲。乳養長大有恩故。佛言。若聞三寶名字已是報恩。何況得凈信等。雜寶藏慈童女長者家貧獨養老母。現世得報緣。鸚鵡孝養盲父母。得成佛緣。增一云。孝順供養父母功德。與一生補處功德一等。文云。教二人作善不可得報恩。謂父母也(云云)。是故比丘常當孝順供養父母不失時節。當如是學。五百問云。父母盲病無人供給。得乞食與半。自能紡績與衣食犯罪。況為埋藏棺木等。僧祇比丘不得喚阿爺阿郎阿孃阿婆阿兄阿姊乃至姨姑等。不得喚本俗名。準應優婆塞優婆夷等。增一云。四姓入佛法同名為釋迦種子。不得依俗姓。比丘當學。善見云。喚婢為大姊。不得云婢。阿摩母也。尼者女也。若父母死自得輿尸。增一云。愛道無常佛自共羅云各扶床一角。等凈飯王泥洹佛亦自輿之。山林坡峨踴沒。比丘不須變服。依常為要。三明俗人士女入寺法。先出立意。息心靜默非諠亂所集。軌法施訓。豈漏慢所踐。且心棲相表形異世儀。歸奉憑趣理存規則。故應其俯仰識其履行。是敬事儀式如法親覲。豈可足蹈凈剎心形懈慢。非唯善法無染。故得翻流苦業。
【現代漢語翻譯】 現代漢語譯本 啟悟父母乃至七世的祖先，都讓他們奉行佛法。甚至自己學習佛法並教導他人，就叫做護法者，可以獲得長壽等等。《毗尼母經》說：『如果父母貧困，應該先讓他們受三歸依、五戒、十善，然後再給予資助。如果不貧困，即使受了戒也不應該給予資助。』《四分律》中，阿難請求為愛道授戒時說：『因為她乳養我長大，有恩於我。』佛說：『如果聽到三寶（佛、法、僧）的名字，就已經是在報恩了，更何況是獲得清凈的信仰等等。』《雜寶藏經》記載，慈童女長者家貧窮，獨自贍養老母親，現世就得到了善報的因緣。鸚鵡孝養盲眼的父母，最終得到了成佛的因緣。《增一阿含經》說：『孝順供養父母的功德，與一生補處菩薩（下一產生佛的菩薩）的功德相等。』經文說：『教兩個人行善都無法報答父母的恩情。』因此，比丘應當經常孝順供養父母，不要錯過時節。應當這樣學習。《五百問經》說：『父母雙目失明且生病，沒有人供給他們生活，可以乞討食物給他們一半。如果自己能紡紗織布，就應該給父母衣食，即使因此犯了戒也在所不惜，更何況是為父母埋葬、準備棺木等等。』《僧祇律》規定，比丘不得稱呼父親為『阿爺』、『阿郎』，母親為『阿孃』、『阿婆』，哥哥為『阿兄』，姐姐為『阿姊』，甚至姨母、姑母等等，也不得稱呼他們原來的俗家名字。同樣，優婆塞（在家男居士）、優婆夷（在家女居士）等也應如此。《增一阿含經》說：『四姓（婆羅門、剎帝利、吠舍、首陀羅）進入佛法后，都同樣稱為釋迦的種子，不得依據俗家的姓氏。』比丘應當學習。《善見律毗婆沙》說：『稱呼婢女為大姊，不得說她是婢女。』『阿摩』是母親的意思，『尼』是女子的意思。如果父母去世，子女可以親自抬運屍體。《增一阿含經》說，愛道（摩訶波阇波提，佛陀的姨母）去世時，佛陀親自與羅睺羅各自扶著床的一角。凈飯王（佛陀的父親）涅槃時，佛陀也親自抬運他的遺體。在山林坡地行走，高低不平，比丘不需要改變僧服，保持原樣是最重要的。三明（指通達經、律、論三藏的僧人）教導俗家男女進入寺廟的方法：首先要表明自己的意願，息滅雜念，保持安靜，不要聚集喧譁。寺廟是軌範和教誨的地方，豈能容忍懈怠和輕慢？內心安住在佛法上，外在的形貌要與世俗不同。歸依佛法，憑藉佛法，道理在於遵守規則。因此，應該從他們的舉止中瞭解他們的行為，這是恭敬的儀式，如同如法地親近佛。怎麼可以雙腳踐踏清凈的寺院，內心和行為卻懈怠輕慢呢？這樣不僅善法無法生根，反而會滋生苦業。
【English Translation】 English version Enlighten parents and even ancestors up to the seventh generation, and encourage them to uphold the Dharma. Moreover, those who learn the Dharma themselves and teach others are called Dharma protectors, and they can attain longevity, etc. The Vinaya-matrika says: 'If parents are poor, they should first receive the Three Refuges, the Five Precepts, and the Ten Virtuous Actions before being given assistance. If they are not poor, even if they have received the precepts, they should not be given assistance.' In the Four-Part Vinaya, Ananda requested to ordain Mahapajapati (Buddha's aunt), saying: 'Because she nursed me and raised me, she has been kind to me.' The Buddha said: 'If one hears the names of the Three Jewels (Buddha, Dharma, Sangha), it is already repaying kindness, let alone gaining pure faith, etc.' The Miscellaneous Treasure Sutra records that the daughter of the wealthy man, Citra, was poor and took care of her elderly mother alone, and she received good karmic results in this life. Parrots who piously cared for their blind parents eventually attained the conditions for becoming Buddhas. The Ekottara Agama Sutra says: 'The merit of filial piety and offering to parents is equal to the merit of a Bodhisattva who will attain Buddhahood in the next life.' The text says: 'Teaching two people to do good cannot repay the kindness of parents.' Therefore, monks should always be filial and offer to their parents, not missing the appropriate times. They should learn in this way. The Five Hundred Questions Sutra says: 'If parents are blind and sick, and no one provides for them, one may beg for food and give them half. If one can spin and weave, one should give them clothing and food, even if it means breaking precepts, let alone burying them and preparing coffins, etc.' The Sanghika Vinaya stipulates that monks should not call their father 'A-ye', 'A-lang', their mother 'A-niang', 'A-po', their elder brother 'A-hsiung', their elder sister 'A-chieh', or even aunts, etc., nor should they call them by their original lay names. Similarly, upasakas (male lay devotees) and upasikas (female lay devotees) should do the same. The Ekottara Agama Sutra says: 'The four castes (Brahmins, Kshatriyas, Vaishyas, Shudras) who enter the Buddha's Dharma are all equally called seeds of Shakya and should not be identified by their lay surnames.' Monks should learn this. The Samantapasadika says: 'Call a maidservant 'elder sister', do not call her a maidservant.' 'Ama' means mother, 'ni' means woman. If parents die, children may personally carry the corpse. The Ekottara Agama Sutra says that when Mahapajapati (Buddha's aunt) passed away, the Buddha personally helped Rahul carry one corner of the bed. When King Suddhodana (Buddha's father) entered Nirvana, the Buddha also personally carried his remains. When walking in mountainous terrain, which is uneven, monks do not need to change their robes; maintaining the original form is most important. The Tri-vidya (those who have mastered the three baskets of Sutra, Vinaya, and Shastra) teach laymen and women the method of entering the temple: First, express your intention, cease distracting thoughts, remain quiet, and do not gather to make noise. The temple is a place of norms and teachings; how can it tolerate laziness and disrespect? The mind should dwell in the Dharma, and the external appearance should be different from that of the world. Taking refuge in the Dharma, relying on the Dharma, the principle lies in following the rules. Therefore, one should understand their behavior from their actions; this is a respectful ceremony, like approaching the Buddha in accordance with the Dharma. How can one tread on the pure temple with feet, while the mind and actions are lazy and disrespectful? Not only will good Dharma not take root, but it will also breed suffering karma.
可不誡哉。今依祇洹舊法出。中國士民凡至寺門外整服一拜。入門復禮一拜。安詳直進不左右顧眄。先至佛所禮。三拜竟圍繞三匝。唄讚三契(若未見佛供養設見眾僧不先與語)。禮佛已方至僧房戶外禮一拜。然後入見上座。次第至下各禮一拜。若見是非之事不得譏訶。若發言嫌責者自失善利。非入寺之行(僧中亦不可識。事似俗闕撿意則殊。今以俗情撿道意誠非易。若以見僧之過則不信心生生便障道終無出期。又不識因果業報但得示改惡修善總大分)。且初入寺背僧取異。云何得作出家因緣。經云。夫入寺者棄捨刀仗雜物然後乃入。舍刀仗者去瞋恚眾僧心也。舍雜物者去眾僧乞求之心。具除兩過乃可入寺順佛而行。不得逆行。設緣礙左繞恒想佛在我右。入出之時悉轉面向佛。禮拜佛法僧者常念體唯是一。何者覺法滿足自覺覺他名佛。所覺之道名法。學佛道者名僧。則一體無別矣(始學時名僧終滿足名佛。僧時未免諸過。佛時一切惡盡一切善滿也。今我未出家學道名俗人。回俗即是道器。如此深思。我亦有道分。云何輕悔。宜志心歸依自作出家因緣者。是名圍繞唸佛法僧之大意矣)。低頭看地。不得高視(為表下觀己身是將來作佛之地。不宜馳散浮生死海)。見地有蟲勿誤傷殺(念一切眾生同是佛因。起不殺行。即是
敬信信知因果作長壽緣)。不唾僧地(欲明俗人名為僧地。口尚不應呵毀。欲出家者名唾僧地。況復呵詰眾僧。豈非悖逆耶)。當歌唄讚嘆(作愛敬樂重因緣也)。若見章土自手除之(事則與僧除糞。法則與僧清過)。若有因緣寺中宿者。不得臥僧牀蓆。當以己物藉之。亦勿臥沙門被中(應自設供供養于僧。豈損他供自害善器)。並調戲言笑說非法事。沙門未眠不得先寢。為除憍慢故。又勿坐僧牀蓆輕侮僧故。俗中貴士之座猶不許賤人升之。況出世高僧輒便相擬。是以經中共僧同牀半身枯也。如是因緣如別廣說。若至明晨先沙門起(修恭敬之行)。凡入寺之行與俗人作入道之緣。建立寺者開凈土之因。供養僧者為出離之軼也。今末法中善根淺薄不感聖人示導。僅知有寺而已。不體法意。都無敬重佛法。超生因緣。供養福田而來入寺也(如此者多。非謂全無敬信者)。多有人情來往。非法聚會。又在寺止宿坐臥床褥。隨意食啖。乞索取借如俗去還遂意則喜。違心必瞋系綴胸。抱望當圖剝。猶牛羊之抵突。恣頑癡之鄙情。或用力勢逼掠打撲抄奪。具造惡業必死何疑。一且橫骸神何可滅。隨業受苦永無救護。可共悲哉(非三寶不能救。由此人不可拔)。若有智之人終不行此。敬重寺法準而行之。護惜三寶咨請法訓自招大益。
【現代漢語翻譯】 現代漢語譯本： （以敬信之心相信並瞭解因果，以此作為長壽的因緣）。不要在僧人的土地上吐唾沫（想要說明世俗之人稱為僧人的土地，尚且不應該呵斥毀壞。想要出家的人稱為唾僧地，更何況呵斥責問眾僧，豈不是悖逆之舉嗎）。應當歌唱讚歎（這是敬重喜樂的因緣）。如果看見寺廟的塵土，親自用手清除（在事相上是與僧人一起清除糞便，在法則上是與僧人一起清除過錯）。如果因為某種因緣需要在寺廟中住宿，不得睡在僧人的床鋪上，應當用自己的物品墊在上面。也不要睡在沙門的被子里（應當自己準備供養來供養僧人，怎麼能損害他人的供養，自己損害行善的器具呢）。不要戲弄言笑，說不合佛法的事情。沙門沒有睡覺之前，不得先睡，這是爲了去除驕慢的緣故。也不要坐在僧人的床鋪上，輕侮僧人。世俗中貴人的座位尚且不允許隨便登上，更何況是出世的高僧，怎麼能隨便相比呢？因此，經典中說與僧人同牀，半身會枯萎。這樣的因緣在其他地方有詳細的說明。如果到了早晨，要比沙門先起床（這是修恭敬的行為）。凡是進入寺廟的行為，都是與世俗之人結下入道的因緣。建立寺廟的人，是開創凈土的因。供養僧人的人，是為自己獲得出離的途徑。現在末法時代，眾生善根淺薄，不能感得聖人示導，僅僅知道有寺廟而已，不瞭解佛法的真意，完全沒有敬重佛法、超脫生死的因緣，供養福田而來進入寺廟（這樣的人很多，但並不是說完全沒有敬信的人）。很多人情來往，進行不合佛法的聚會，又在寺廟裡住宿，隨意坐臥床鋪，隨意吃喝，乞討索取，如世俗之人一樣，順心就高興，不順心就生氣，把這些事情繫在心上，希望能夠從中得到好處，就像牛羊互相牴觸一樣，放縱頑固愚癡的鄙陋情感，或者用勢力逼迫掠奪，毆打抄奪，造作各種惡業，必定會死亡，還有什麼疑問呢？一旦橫屍於此，神識怎麼可能消滅呢？只能隨業受苦，永遠沒有救護，真是可悲啊（除了三寶，沒有人能夠救助，因此這些人無法被救拔）。如果有智慧的人，最終不會這樣做。敬重寺廟的規矩，按照規矩行事，愛護三寶，請教佛法，自己招來大的利益。
【English Translation】 English version: (Believing and understanding the law of cause and effect with reverence, and making it a cause for longevity). Do not spit on the Sangha's land (wanting to clarify that the land called the Sangha's land by laypeople should not be criticized or destroyed. Those who wish to renounce the world are called 'spitting on the Sangha's land', let alone criticizing and questioning the Sangha, wouldn't that be rebellious?). Should sing praises (this is the cause of respect and joy). If you see dust in the temple, remove it yourself by hand (in terms of phenomena, it is removing filth together with the Sangha; in terms of principles, it is clearing faults together with the Sangha). If you need to stay in the temple for some reason, do not sleep on the Sangha's bed, you should put your own things on it. Also, do not sleep in the Shramana's (monk's) quilt (you should prepare offerings yourself to offer to the Sangha, how can you damage other people's offerings and harm your own instrument of goodness?). And do not engage in teasing, joking, or talking about non-Dharma matters. Do not go to sleep before the Shramana has fallen asleep, this is to remove arrogance. Also, do not sit on the Sangha's bed, showing disrespect to the Sangha. Even the seats of noble people in the secular world are not allowed to be ascended casually, let alone comparing oneself to the eminent monks who have renounced the world? Therefore, the sutras say that sharing a bed with a monk will cause half of one's body to wither. Such causes and conditions are explained in detail elsewhere. If you wake up in the morning, get up before the Shramana (this is to cultivate the practice of reverence). All actions of entering the temple create a cause for laypeople to enter the path. Those who build temples create the cause of Pure Land. Those who make offerings to the Sangha create a path for their own liberation. Now, in the Dharma-ending Age, sentient beings have shallow roots of goodness and cannot be guided by sages. They only know that there are temples, but they do not understand the true meaning of the Dharma. They have no respect for the Buddha Dharma or the causes for transcending birth and death. They come to the temple to make offerings to the field of merit (there are many such people, but it is not to say that there are no people with reverence and faith at all). Many people engage in worldly interactions, holding non-Dharma gatherings, and staying overnight in the temple, sitting and lying on the beds at will, eating and drinking at will, begging and borrowing like ordinary people. If things go their way, they are happy; if things go against their will, they become angry, holding these things in their hearts, hoping to gain benefits from them, just like cattle and sheep butting against each other, indulging in stubborn and ignorant base emotions, or using force to coerce and plunder, beating and robbing, creating all kinds of evil deeds. There is no doubt that they will die. Once they lie dead here, how can their consciousness be extinguished? They can only suffer according to their karma, and there will be no salvation forever, how sad (no one can save them except the Three Jewels, therefore these people cannot be rescued). If there are wise people, they will never do this. Respect the rules of the temple, act according to the rules, cherish the Three Jewels, and seek Dharma teachings, thereby inviting great benefits for themselves.
故經云。眾僧良福田。亦是蒺䔧園。斯言實矣。當知衰利由心。非前境咎。清信女人入寺儀式同前。唯不得在男子上坐。形相語笑。脂粉涂面畫眉假飾。非法調戲共相排蕩。持手𢴤人。必須攝心整容。隨人教令依次持香一心供養懺悔自責。生女人中常成礙絕。於此妙法修奉無因不得自專。由他而辨一何苦哉。應深生鄙悼。若見沙彌禮如大僧。勿以位小而不加敬(此于大僧為小於俗為尊。出家受具便入僧數。不得以小兒意輕而待接。設有說法謹當聽受。勿復喚名而走使)。如此等在寺中竭力而行所為事。訖辭出寺門如法作禮(佛前三拜。至門一拜。門外又一拜。若僧少時次第各禮一拜。多者總禮三拜)。凡以穢俗之身。入寺踐金剛凈剎法地。自多乖于儀式。若去時須自贖其過。隨施多少示有不空(若布絹香油澡豆華水。下至掃地除糞)。此入寺法中國傳之矣。余更略出護過要術。謂一切天人龍鬼是出家人修道之緣。一切出家人為天人龍鬼生善境界。出家人既為四輩生善之處。不得對彼幽顯輕有所失。彼四輩既是出家修道之緣。又不得輒便見過。佛已敕竟。假使道人畜妻挾子。供養恭敬如舍利弗大目連等。莫生見過自作失善境之緣也。凡出家者長標遠望。必有出要之期。始爾出家舍俗焉能已免瑕疵也。智士應以終照遠度略
{ "translations": [ "現代漢語譯本：", "所以經書上說：『眾僧是良田福地，也是蒺藜叢生的園林。』這話確實如此。應當明白衰敗或順利都由心而生，不是外在環境的過錯。清信女進入寺廟的儀式與之前相同，只是不得坐在男子上位，不得嬉笑打鬧，不得用脂粉涂面、畫眉等虛假裝飾，不得進行非法的調戲和互相推搡，不得拉手攀人。必須收攝心神，端正儀容，聽從他人教導，依次持香，一心供養，懺悔自責。因為身為女人，常常受到阻礙，對於這微妙的佛法，修行奉持沒有因緣，不能自己做主，由他人來安排，這是多麼痛苦啊！應該深深地感到悲哀。如果見到沙彌，要像對待大僧一樣禮敬，不要因為他地位低而不尊敬。（這是相對於大僧來說地位較低，但相對於世俗之人來說是尊貴的。一旦出家受具足戒，便進入僧團之列，不得因為他年幼而輕視怠慢。如果沙彌說法，應當恭敬聽受，不要再直呼其名而隨意使喚。）像這樣的人在寺廟中竭盡全力地做應該做的事情。完畢后辭別離開寺門時，要如法作禮（在佛前三拜，到寺門一拜，門外又一拜。如果僧人少，就依次各禮一拜；如果僧人多，就總共禮三拜）。凡是以污穢庸俗之身進入寺廟，踐踏金剛清凈的剎土法地，自然會多有違背儀式的地方。如果離開時，需要自己贖罪，隨自己的能力佈施，表示不是空手而來（比如佈施布匹、絹帛、香油、澡豆、花、水，甚至掃地除糞）。這進入寺廟的禮法是中國流傳下來的。我再簡略地說明一些護持過失的要訣。所謂一切天人、龍鬼都是出家人修道的助緣，一切出家人為天人、龍鬼創造生善的境界。出家人既然是為四眾生善之處，就不得在他們面前輕率地有所缺失。他們既然是出家修道的助緣，又不得輕易地批評指責。佛已經告誡過，即使修行人娶妻生子，也要像供養恭敬舍利弗（Sariputra，智慧第一的佛陀十大弟子之一）、大目犍連（Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一）等一樣，不要產生批評指責，自己造作失去善緣的因緣。凡是出家的人，都有長遠的志向和期望，必定有脫離輪迴的期望。剛出家的人，捨棄世俗，怎麼能夠完全避免瑕疵呢？有智慧的人應該以長遠的眼光來衡量和看待。", "", "", "english_translations": [ "English version:", "Therefore, the sutra says: 'The Sangha is a field of good fortune, and also a garden of thorns.' This saying is indeed true. One should understand that decline or prosperity arises from the mind, not from the fault of the external environment. The ritual for a laywoman entering a temple is the same as before, except that she must not sit in a higher position than men, must not laugh and joke, must not use rouge and powder to paint her face and eyebrows with false adornments, must not engage in unlawful teasing and pushing each other, and must not hold hands or pull people. She must collect her mind, straighten her appearance, listen to the instructions of others, hold incense in order, offer with one heart, repent and blame herself. Because of being a woman, she is often hindered, and for this wonderful Dharma, she has no cause to cultivate and uphold it, and cannot make her own decisions, but is arranged by others, how painful it is! She should deeply feel sorrow. If you see a Śrāmaṇera (novice monk), you should pay respects as you would to a senior monk, and do not disrespect him because of his low position. (This is because he is lower in position than senior monks, but more honorable than lay people. Once he leaves home and receives full ordination, he enters the Sangha, and must not be treated lightly because he is young. If the Śrāmaṇera preaches the Dharma, you should respectfully listen and receive it, and do not call him by his name and order him around.) Such a person should do his best to do what he should do in the temple. After finishing, when leaving the temple gate, he should make prostrations according to the Dharma (three prostrations before the Buddha, one prostration at the temple gate, and another prostration outside the gate. If there are few monks, each should prostrate in order; if there are many monks, prostrate three times in total). In general, when entering the temple with a defiled and vulgar body, and treading on the Vajra pure land of Dharma, one will naturally violate the rituals in many ways. If you leave, you need to redeem your sins yourself, and give according to your ability to show that you are not coming empty-handed (such as giving cloth, silk, incense oil, bath beans, flowers, water, or even sweeping the floor and removing manure). This ritual of entering the temple has been passed down from China. I will briefly explain some important techniques for protecting against faults. The so-called all Devas (gods), humans, Nāgas (dragons), and ghosts are the helping conditions for monks to cultivate the Way, and all monks create good realms for Devas, humans, Nāgas, and ghosts. Since monks are places for the four groups to generate good, they must not be careless in front of them. Since they are the helping conditions for monks to cultivate the Way, they must not easily criticize and blame them. The Buddha has already warned that even if a practitioner marries and has children, he should be offered and respected like Śāriputra (one of the Buddha's ten great disciples, foremost in wisdom), Mahāmaudgalyāyana (one of the Buddha's ten great disciples, foremost in supernatural powers), etc., and do not generate criticism and blame, creating the cause of losing good conditions yourself. All those who leave home have long-term aspirations and expectations, and must have the expectation of escaping Saṃsāra (cycle of rebirth). Those who have just left home and abandoned the world, how can they completely avoid flaws? Wise people should measure and view it with a long-term perspective." ] }
取其道。不應同彼愚小拾僧過失。所以天龍鬼神具有他心天眼。而護助眾僧者。非僧無過。以克終照遠耳。今人中無察情鑒失之見。情智淺狹意無遠達。暫見一過毀辱僧徒。自障出要。違破三歸。失於前導。常行生死不受道化。可謂惑矣。小兒癡矣。然則聖人非不能化。但此人不可化。所以拱手待機熟耳。如嬰兒造惡。父母所以不教者非父母不解善教。嬰兒不可教耳。比彼可見。諸有同法之儔幸細覽而傳告。
主客相待篇第二十五(四儀法附)
沙門釋侶三界之賓。逆旅之況頗存於此。故律中曲制主客待遇雜行雲云。就中分四初入寺法。四分云。客比丘欲入寺應知佛塔若上座等。至門中應開。若不能者徐打令內人聞。不聞大打。猶不聞者持衣缽與第二比丘。至下墻處逾入開門。右繞塔過。先洗左腳后洗右腳。著革屣。舊比丘聞客來出外迎。為捉衣缽安置溫室重閣經行處。供給水器等。二問主人受房等。律云。問舊比丘。我若干歲。有房分不。答言有者應問。有人住不。若無人者當問。有臥具。若被若利養若器物若房衣等。有者當取。至房所開戶已出床褥等凈掃地。若得針線刀子乃至一丸藥。舉之有主識當與。如是治除屋內已。還內臥具複本處竟問。何處大小行凈地不凈地。佛塔聲聞塔。第一上座房乃至第
四上座房等。一一別問。若不問者主人一一示語。乃至云此是唾器小便器等。五分住處窄不相識者聽同牀坐。不得眠。三相識敬儀。四分客僧受房已問主人已。應先禮佛塔。次禮第一上座乃至第四上座。應偏露右肩脫革屣。右膝著地捉兩腳如是言。大德我禮。若四上座房內思惟。應隨座次禮房。主人一一示知。十誦若上座時見應禮。難見遠者則止。四問受利法。四分客僧禮上座已。應問何處是眾僧大食小食。夜集說戒處等。又問。何者是僧差食。檀越送食。月八日十五日月初日食。檀越請食。次到何處。復問。明日有何檀越請眾僧小食大食。何處狗惡。何處是好人。何處是惡人。舊比丘當如問而答。僧祇舊比丘應語客僧一切僧家制限。若客伴已去者不得語令知。云不及伴應語。可小停息更應有伴身。有急事必去者。應給糧食囑累行伴。三千云。新至比丘以十事與之。一當避與房。二當給所須。三朝暮問訊。四語以習俗。五當教避諱。六語請到處。七語僧教令。八當語某事可食。九示縣官禁忌。十語以盜賊處所。二明四儀法。夫成善有由。憑教相而心發。冥因顯果藉儀形而立宗。是以阿說身子具列昔經。傳法軌模亦題方冊。故直敘一致別引諸說云云。五分若四威儀不如法者。非為於世而作大明。僧祇若行時平視。回時合
【現代漢語翻譯】 現代漢語譯本 四上座房等等，要一一詢問。如果不詢問，主人要一一告知，甚至要說到『這是唾盂』、『這是小便器』等等。 五分律中，如果住處狹窄，不相識的僧人可以同牀而坐，但不得睡覺。如果是相識的，要有敬儀。 四分律中，客僧接受房間后，詢問過主人後，應該先禮拜佛塔，然後依次禮拜第一上座乃至第四上座。應該偏袒右肩，脫掉鞋子，右膝著地，手捉兩腳，這樣說：『大德，我禮拜您。』如果四位上座在房內思惟，應該按照座次禮拜他們的房間，主人要一一告知。 十誦律中，如果上座出現時看見了，就應該禮拜；如果難以見到或者距離很遠，就可以停止。 四、詢問受利法。四分律中，客僧禮拜上座后，應該詢問哪裡是眾僧用大食、小食的地方，哪裡是晚上集會誦戒的地方等等。還要問：『哪些是僧眾分配的食物？哪些是檀越（dàn yuè，施主）送來的食物？哪些是每月初八、十五、月初一的食物？哪些是檀越請的食物？下次到哪裡去？』還要問：『明天有哪些檀越請眾僧用小食、大食？哪裡有惡狗？哪裡是好人？哪裡是惡人？』舊比丘應當如實回答。 僧祇律中，舊比丘應該告訴客僧一切僧家的規矩限制。如果客伴已經離開了，就不要告訴他，以免他知道后趕不上同伴。應該告訴他：『可以稍微停留休息，應該還有同伴。』如果他有急事必須離開，應該給他糧食，囑託同行的人照顧他。 三千威儀經中說，新來的比丘要給予十種幫助：一是安排房間，二是供給所需，三是早晚問候，四是告訴他習俗，五是教他避諱，六是告訴他哪裡可以應請赴齋，七是告訴他僧眾的教令，八是告訴他哪些東西可以食用，九是告訴他縣官的禁忌，十是告訴他盜賊出沒的地方。 二、闡明四威儀法。成就善行是有原因的，憑藉教導才能啓發內心。冥冥中的因能顯現出果，憑藉儀容形體才能確立宗旨。因此，阿說（Ā shuō）身子詳細列舉了過去的經典，傳法的規範模式也記載在方冊之中。所以直接敘述一致的道理，另外引用各種說法，等等。 五分律中說，如果四威儀不如法，就不能為世人做出榜樣。 僧祇律中說，行走時要平視，回頭時要合乎規矩。
【English Translation】 English version The rooms of the four senior monks, etc., should be asked about one by one. If not asked, the host should inform them one by one, even saying, 'This is a spittoon,' 'This is a urinal,' etc. In the Five-Part Vinaya, if the dwelling is narrow, monks who do not know each other may sit on the same bed, but they must not sleep. If they know each other, there should be proper etiquette. In the Four-Part Vinaya, after a guest monk has received a room and asked the host, he should first bow to the stupa (fó tǎ, pagoda), then bow to the first senior monk to the fourth senior monk in order. He should expose his right shoulder, take off his shoes, kneel on his right knee, hold both feet, and say, 'Venerable Sir, I bow to you.' If the four senior monks are meditating in their rooms, he should bow to their rooms in order of seniority, and the host should inform him one by one. In the Ten Recitation Vinaya, if a senior monk is seen when he appears, he should be bowed to; if it is difficult to see him or he is far away, he may stop. Four, inquire about the Dharma of receiving benefits. In the Four-Part Vinaya, after a guest monk has bowed to the senior monk, he should ask where the Sangha (sēng qié, monastic community) takes its large meals and small meals, and where it gathers at night to recite the precepts, etc. He should also ask, 'Which are the foods distributed by the Sangha? Which are the foods sent by the dānapati (dàn yuè, benefactor)? Which are the foods for the eighth, fifteenth, and first days of the month? Which are the foods offered by the dānapati?' Where to go next? He should also ask, 'Which dānapati will invite the Sangha for small meals and large meals tomorrow? Where are there vicious dogs? Where are the good people? Where are the bad people?' The old bhikṣu (bǐ qiū, monk) should answer truthfully as asked. In the Saṃghika Vinaya, the old bhikṣu should tell the guest monk all the rules and restrictions of the Sangha. If the guest's companion has already left, he should not tell him, lest he know and not be able to catch up with his companion. He should tell him, 'You can rest for a while, there should be more companions.' If he has urgent business and must leave, he should give him food and entrust him to the care of his traveling companions. The Three Thousand Dignified Conduct Sutra says that a newly arrived bhikṣu should be given ten kinds of assistance: first, arrange a room for him; second, provide him with what he needs; third, greet him morning and evening; fourth, tell him the customs; fifth, teach him what to avoid; sixth, tell him where he can go to accept invitations to meals; seventh, tell him the Sangha's instructions; eighth, tell him what things are edible; ninth, tell him the prohibitions of the county officials; tenth, tell him the places where thieves appear. Two, elucidate the Dharma of the Four Dignities. There is a reason for achieving good deeds, and the mind can be inspired by teaching. The hidden cause can manifest the effect, and the purpose can be established by means of the form of the body. Therefore, Āśvajit (Ā shuō) listed the past scriptures in detail, and the normative model of transmitting the Dharma is also recorded in the books. Therefore, directly narrate the consistent principle, and additionally cite various sayings, etc. The Five-Part Vinaya says that if the Four Dignities are not in accordance with the Dharma, one cannot be a model for the world. The Saṃghika Vinaya says that when walking, one should look straight ahead, and when turning around, one should be proper.
身回。中含佛告比丘。依于狩王法。若平旦著衣。持缽入村乞食。善護持身守攝諸根。乞食已收舉衣缽。澡洗手足。以尼師壇著于肩上。至無事處。或經行坐禪。復于初夜經行坐禪。凈心中障已。于中夜時入室欲臥。四牒憂多羅敷床上。襞僧伽梨作枕。右脅而臥。當頭面向佛像處。足足相累。意系想明相。彼后夜時速起如初夜法。僧祇頭向衣架及和尚長老比丘。初夜思惟自業。至中夜右脅著下。累兩腳。合口舌拄上斷。枕右手舒左手順身上。不捨念慧思惟起想。余如上。十誦燈明中不得臥。毗尼母比丘欲行時先掃除房內。衣服床褥如法安置。在隨相中。去時白和尚阿阇梨。若過十臘有法事必能利益者。雖師不聽自往無過。去時出寺外望去處方應思量。行伴何似正見不。有病相料理不。如我心所作不。其人威儀常攝不。非懈怠不。為利為衰。若必好者共去。復問同伴。汝等衣缽乃至一切自隨之物無所忘。不兼復誡敕今當共行。汝等時言少語守攝諸根。路中處處見者皆令歡喜發其善心。諸下座皆合掌互跪對曰。如教歡喜奉行。若有住止發時。上座應遍看無遺落物不。下座常在前。上座在後。語諸下座。各自攝心莫令散亂。下座得病上座應為說法令善心相續。雖有急難不得捨去。盡其筋力令其得脫。乃至自力不能應至郡縣檀
【現代漢語翻譯】 身回（Shen Hui）。中含佛告比丘：『依于狩王法，若平旦著衣，持缽入村乞食，善護持身，守攝諸根。乞食已，收舉衣缽，澡洗手足，以尼師壇（Nisidana，坐具）著于肩上，至無事處，或經行坐禪。復于初夜經行坐禪，凈心中障已，于中夜時入室欲臥，四牒憂多羅（Uttara，上衣）敷床上，襞僧伽梨（Sanghati，大衣）作枕，右脅而臥，當頭面向佛像處，足足相累，意系想明相。彼后夜時速起如初夜法。僧祇（Samghi，僧團）頭向衣架及和尚阿阇梨（Acarya，導師）比丘。初夜思惟自業，至中夜右脅著下，累兩腳，合口舌拄上斷，枕右手舒左手順身上，不捨念慧思惟起想，余如上。』 十誦燈明中不得臥。毗尼母（Vinaya-matrka，戒律之母）比丘欲行時，先掃除房內，衣服床褥如法安置，在隨相中。去時白和尚阿阇梨。若過十臘，有法事必能利益者，雖師不聽，自往無過。去時出寺外望去處方應思量，行伴何似？正見不？有病相料理不？如我心所作不？其人威儀常攝不？非懈怠不？為利為衰？若必好者共去。復問同伴：『汝等衣缽乃至一切自隨之物無所忘？』不兼復誡敕今當共行，汝等時言少語，守攝諸根，路中處處見者皆令歡喜，發其善心。諸下座皆合掌互跪對曰：『如教歡喜奉行。』 若有住止發時，上座應遍看無遺落物不？下座常在前，上座在後。語諸下座：『各自攝心，莫令散亂。』下座得病，上座應為說法，令善心相續。雖有急難，不得捨去，盡其筋力令其得脫，乃至自力不能，應至郡縣檀。
【English Translation】 Shen Hui. The Buddha told the Bhikkhus: 'According to the law of the hunting king, if one puts on robes at dawn, carries a bowl and enters a village to beg for food, one should carefully protect the body and guard the senses. After begging for food, gather the robes and bowl, wash the hands and feet, and place the Nisidana (sitting cloth) on the shoulder, go to a quiet place, and either walk or sit in meditation. Again, in the early part of the night, walk or sit in meditation. After purifying the mind of obstacles, enter the room in the middle of the night to lie down. Fold the Uttara (upper robe) four times on the bed, fold the Sanghati (outer robe) to make a pillow, lie down on the right side, with the head facing the Buddha image, feet overlapping, and the mind focused on the bright sign. Then, in the latter part of the night, quickly rise as in the early part of the night. The Samghi (community) head should face the clothes rack and the Bhikkhus who are the preceptor Acarya (teacher) and elders. In the early part of the night, contemplate one's own actions, and in the middle of the night, lie down on the right side, overlap the feet, close the mouth and press the tongue against the upper palate, pillow the right hand, extend the left hand along the body, and without abandoning mindfulness and wisdom, contemplate the arising of thoughts, the rest is as above.' 'One should not sleep during the lamp-lighting ceremony in the Ten Recitations. When a Bhikkhuni of the Vinaya-matrka (Mother of Discipline) wants to travel, she should first sweep the room, arrange the clothes, bedding, and mats according to the rules, and be in accordance with the proper appearance. When leaving, inform the preceptor Acarya. If one has passed ten years of monastic life and has Dharma matters that will surely be beneficial, even if the teacher does not permit it, there is no fault in going. When leaving, look outside the temple and consider the direction of travel. What is the companion like? Does he have right view? Can he take care of illness? Does he act according to my heart? Is his demeanor always restrained? Is he not lazy? Is it for gain or loss? If he is surely good, go together. Ask the companion again: 'Have you forgotten nothing, from your robes and bowl to all your personal belongings?' Do not fail to admonish and instruct that we should travel together, you should speak little and guard the senses, and may all who see you on the road be pleased and generate good thoughts.' All the junior monks should clasp their hands and kneel in response: 'We will joyfully follow your instructions.' If there is a time to stop and depart, should the senior monk check everywhere to see if there are any lost items? The junior monks should always be in front, and the senior monk should be behind. Speak to the junior monks: 'Each of you should restrain your minds and not let them be scattered.' If a junior monk becomes ill, the senior monk should preach the Dharma to him, so that good thoughts may continue. Even if there are urgent difficulties, one should not abandon him, but exert all strength to help him escape. Even if one's own strength is not enough, one should go to the local government and donors.
越所重比丘大臣國王門前。營理使得解脫。莫使受苦。僧祇行時先下腳跟後下腳指。在道行欲宿。遣二年少比丘前覓宿處。索前食后食。當白非時入聚落得已還報。應展轉相白入。智論出入來去安詳一心。舉足下足觀地而行。為避亂心。為護眾生故。是不退菩薩相。僧祇不得作駱駝坐。應加趺坐。若疲極者當互舒一腳。仰臥修羅。伏者餓鬼。左脅如貪慾人。具如法者出三十五卷中。增一云。今聽比丘先以手憑座。後坐此我之教。十誦無病不得晝臥。若喜眠應起經行。善見臨欲眠時先於六念中一一念也。坐法有二。一結加趺。二踞坐。跪有二。一長跪。即兩膝及足指至地。二互跪。右膝至地(各有所立)。三千云。不得於上座前踞坐。踞坐五法。一不交足。二不雙豎兩足。三不卻踞。兩手掉梢兩足。四不得搘拄一足申一足。五不上足。五事正坐法。一不倚壁。二不手前據。三不肘據床。四不兩手捧頭。五不以手拄頰。毗尼母云。何名坐。眾僧集會撿容整服。加趺而坐儀用可觀。又如坐禪人坐。經劫身不動搖。觀者無厭。人多者狹膝。見上座亦爾。不宜寬縱(云云)。三千云。不與三師並坐。十誦聽法時上座來不應起。下座起者吉羅。若和上阿阇梨恭敬故自起不得起他吉羅。乃至聽法不得與沙彌同牀坐。沙彌得與白衣同牀
坐。大比丘三夏亦同床得坐。三千云。欲上床有七。一當徐卻踞。二不得匍匐上。三不使床有聲。四不大拂床有聲。五不大㐸大吒嘆息思惟世事。六不狗群臥。七起以時節。心起不定當自責本起。又若聞犍稚聲即當著袈裟出戶如法。二于堂外住正衣脫帽。三有佛像頭面作禮卻禮僧。四當隨次向上座。當遺上座處。五隨上座坐若踞。善見睡時當須早起。浴竟睡者念發燥便起。如是看星月光影為分齊。三千臥當頭向佛。二不臥視佛。三不雙申兩足。四不向壁臥。又不伏臥。五不豎膝。要以手撿兩足累兩膝。毗尼母比丘貪著睡眠。廢舍三業不復行道。金剛力士可責。佛言。食人信施不應懈怠。夜二時中應坐禪誦經經行。一時中以自訊息。是名臥法。僧祇臥如師子王法(如前所說)。不得眠至日出。應於後夜當起正坐思惟己業。
四分律刪繁補闕行事鈔卷下(之三)
四分律刪繁補闕行事鈔卷下(之四)
瞻病送終篇第二十六
就中即二。如門分別。初瞻病中略為四位。一制意。二簡人是非並供養法。三安置處所。四說法斂念。制意者夫有待之形多諸嬰累。四大互反六府成病。若不假相提接。薄命則無所託。然則世情流變始終難一。健壯則親昵。病弱則損舍。鄙俗恒情未能忘此。故如來深鑒人物。知
【現代漢語翻譯】 現代漢語譯本 坐。大比丘（mahābhikṣu，指年長的比丘）在三個月的雨季安居期間也可以同牀而坐。三千威儀說，想要上床有七件事要注意：一是應當緩慢地調整姿勢；二是不可以匍匐爬上床；三是不讓床發出聲音；四是不大聲地拂拭床鋪，以免發出聲音；五是不大聲地打哈欠、打噴嚏、嘆息或思慮世俗之事；六是不像狗一樣成群地躺臥；七是按時起床。如果心中生起不定的念頭，應當自我責備最初的念頭。另外，如果聽到犍稚（ghanta，寺院中用於報時的鐘）的聲音，就應當穿上袈裟，走出房間，如法而行。二是在殿堂外站立，整理好衣服，摘下帽子。三是對佛像的頭部和麵部作禮，然後向僧眾作禮。四是應當按照次序向上座（長老）行禮，並讓出上座的位置。五是跟隨上座坐下，或者蹲坐。如果發現上座昏昏欲睡，應當儘早叫醒他。洗浴完畢后睡覺的人，如果覺得頭髮乾燥，就應該起身。可以觀察星星、月亮的光影來判斷時間。三千威儀說，睡覺時應當頭朝向佛像。二是不可以躺著看佛像。三是不可以雙腿伸直。四是不可以面向墻壁睡覺，也不可以趴著睡覺。五是不可以豎起膝蓋，要用手整理好雙腳，疊放好雙膝。《毗尼母經》中說，比丘貪戀睡眠，荒廢了身、口、意三業，不再修行。金剛力士（Vajra-dhara）可以責備他們。佛說，接受了信徒的供養，就不應該懈怠，夜晚的兩個時段中，應該坐禪、誦經、經行（cankrama，指有規律地行走）。用一個時段來休息。這叫做臥法。僧祇律中說，睡覺要像獅子王一樣（如前面所說）。不可以睡到太陽出來。應該在後半夜起身，端正坐好，思惟自己的行為。 《四分律刪繁補闕行事鈔》卷下（之三） 《四分律刪繁補闕行事鈔》卷下（之四） 瞻病送終篇第二十六 這一篇分為兩部分，如同門徑一樣。首先是瞻病，略分為四個方面：一是確立意願；二是選擇合適的人，判斷是非，以及供養的方法；三是安置病人處所；四是說法和收攝心念。確立意願是指，凡是有形體的生命，大多有各種各樣的牽累。地、水、火、風四大元素相互衝突，六腑形成疾病。如果不互相扶持，那麼生命微薄的人就無所依靠。然而世俗人情變化無常，始終如一很難。健康強壯時就親近，生病虛弱時就拋棄。庸俗的世人常常不能忘記這些。所以如來（Tathāgata）深刻地洞察人性，知道這一點。
【English Translation】 English version Sit. Senior Bhikshus (mahābhikṣu, meaning senior monks) may also sit on the same bed during the three-month rainy season retreat. The Three Thousand Rules of Conduct state that there are seven things to pay attention to when getting into bed: first, one should adjust one's posture slowly; second, one should not crawl onto the bed; third, one should not make noise with the bed; fourth, one should not dust the bed loudly to avoid making noise; fifth, one should not yawn, sneeze, sigh, or contemplate worldly matters loudly; sixth, one should not lie down in a group like dogs; seventh, one should get up on time. If uncertain thoughts arise in the mind, one should blame oneself for the initial thought. In addition, if one hears the sound of the ghanta (bell in the monastery used to tell the time), one should put on the kasaya (robe), go out of the room, and act according to the Dharma. Second, stand outside the hall, tidy up one's clothes, and take off one's hat. Third, bow to the head and face of the Buddha image, and then bow to the Sangha (community of monks). Fourth, one should bow to the senior monk (elder) in order and give way to the senior monk's seat. Fifth, follow the senior monk to sit down, or squat. If one finds the senior monk drowsy, one should wake him up as early as possible. Those who sleep after bathing should get up if they feel their hair is dry. One can observe the light and shadow of the stars and moon to judge the time. The Three Thousand Rules of Conduct state that when sleeping, one should face the Buddha image. Second, one should not look at the Buddha image while lying down. Third, one should not stretch out both legs. Fourth, one should not sleep facing the wall, nor should one sleep face down. Fifth, one should not raise one's knees, but should use one's hands to arrange one's feet and stack one's knees. The Vinaya-matrika Sutra says that if a Bhikshu is greedy for sleep, he will abandon the three karmas of body, speech, and mind, and no longer practice. Vajra-dhara (Vajra-dhara) can blame them. The Buddha said that one should not be lazy after receiving the offerings of believers, and one should practice meditation, recite scriptures, and practice cankrama (walking meditation) during the two periods of the night. Use one period to rest. This is called the law of sleeping. The Sanghika Vinaya says that sleeping should be like the lion king (as mentioned earlier). One should not sleep until the sun rises. One should get up in the second half of the night, sit upright, and contemplate one's actions. The Fourth Division Law, Abridged and Supplemented, Volume Down (Part 3) The Fourth Division Law, Abridged and Supplemented, Volume Down (Part 4) Chapter Twenty-Six on Caring for the Sick and Seeing Off the Dying This chapter is divided into two parts, like doorways. The first is caring for the sick, which is roughly divided into four aspects: first, establishing intention; second, selecting suitable people, judging right and wrong, and methods of offering; third, arranging a place for the sick person; fourth, expounding the Dharma and collecting thoughts. Establishing intention means that all beings with form mostly have various entanglements. The four great elements of earth, water, fire, and wind conflict with each other, and the six organs form diseases. If they do not support each other, then those with meager lives will have nothing to rely on. However, worldly affections are impermanent and it is difficult to be consistent. They are close when healthy and strong, and abandon when sick and weak. Vulgar people often cannot forget these things. Therefore, the Tathāgata (Tathāgata) deeply understands human nature and knows this.
善未崇惡必相遵。故親看病。故律中佛言。汝曹不相看視誰當應為。乃至世尊為病人洗除大小便。已掃治臥處。極令清凈敷衣臥之。便立制云自今已去應看病。比丘應作瞻病人。若有欲供養我者應供養病人。佛為極地之人。猶勵諸比丘親自下接。況同法義重如何相棄。乃至送終意同斯述。問。供養病者等佛何耶。答。謂悲心看病拔苦與樂。慈行同佛故也。又論云。隨順我語名供養佛。僧祇二人為伴往看佛。一伴遇病便舍來詣佛所具述因緣。佛種種呵責已還令看病。等又云。有病人得隨病藥食。看守則差不者則死。是故應好看務令如法安隱。即為施命得大功德。諸佛讚歎。二簡人中四分。若有病者聽和尚若同和尚。阿阇梨若同阿阇梨。若弟子從親至疏。若都無者眾僧應與瞻病人。若不肯者應次第差。又不肯者如法治。若無比丘沙彌優婆塞者比丘尼式叉摩那沙彌尼優婆夷隨所可作應作。不應觸比丘。僧祇十誦當令二師同學同房比房。從親至疏看之。當隨病人多少差往。若不看者一切僧得罪。僧祇又云。道逢病比丘應求車乘馱載令師。若病篤無所分別不問牸牛草馬。若無者當留人看。無人看作菴舍取薪火。留藥食語言。汝好安意。我走向聚落。求車乘迎汝。便捨去至聚落。時不得繞塔問訊和尚等告云。曠野有病比丘共迎去來
【現代漢語翻譯】 現代漢語譯本 善行不被推崇，惡行必定相互效仿。所以要親自照看病人。因此在戒律中，佛陀說：『你們不互相照看，誰應該來做這件事呢？』甚至世尊親自為病人清洗大小便，打掃乾淨臥處，使其非常清潔，鋪好衣服讓他躺下。於是便制定規定說，從今以後應該照看病人。比丘應當做照看病人的人。如果有人想要供養我，就應該供養病人。』佛是達到極高境界的人，尚且勉勵各位比丘親自去幫助他人，更何況是同修佛法、情義深重的人，怎麼可以互相拋棄呢？甚至送終的意義也與此相同。問：供養病人與供養佛相等嗎？答：因為以悲憫之心照看病人，拔除其痛苦，給予其快樂，這種慈悲的行為與佛相同。而且《論》中說：『隨順我的教誨，就叫做供養佛。』僧團中有兩個人結伴去看望佛陀，其中一人生病，另一人便捨棄同伴來見佛陀，詳細陳述了事情的緣由。佛陀嚴厲地呵斥了他，命令他回去照看病人。又說：『病人如果得到適合病情的藥物和食物，有人照看就能痊癒，否則就會死亡。』所以應該好好地照看，務必使其如法安穩，這就像是救了他的性命，功德很大，諸佛都會讚歎。二、選擇照看病人的人，按照親疏分為四個等級。如果有病人，聽從和尚（Upadhyaya，親教師）的安排，或者與和尚同輩的人，阿阇梨（Acarya，導師）或者與阿阇梨同輩的人，或者弟子從親近到疏遠。如果都沒有人，僧團應該指派照看病人的人。如果不肯去，應該依次指派。再不肯去，就依法懲治。如果沒有比丘、沙彌（Sramanera，出家男眾）、優婆塞（Upasaka，在家男眾），那麼比丘尼（Bhikkhuni，出家女眾）、式叉摩那（Siksamana，學戒女眾）、沙彌尼（Sramanerika，出家女眾）、優婆夷（Upasika，在家女眾）可以做力所能及的事情，但不應該觸碰比丘。』《僧祇律》和《十誦律》規定，應當讓兩位師父、同學、同房、鄰房的人，從親近到疏遠來照看病人。應當根據病人的多少來安排人手。如果不照看，全體僧眾都有罪。《僧祇律》又說：『在路上遇到生病的比丘，應該找車乘馱載送他回去。如果病情嚴重，無法分辨，也不要問是不是母牛、草馬。如果沒有車乘，應當留人照看，無人照看就搭建簡陋的房屋，取柴火，留下藥物和食物，告訴他：『你好好安心養病，我走向聚落，找車乘來接你。』然後離開，前往聚落。這時不得繞塔，問訊和尚等，要告訴他們：『曠野里有生病的比丘，一起去迎接他吧。』
【English Translation】 English version If good deeds are not esteemed, evil will surely be followed. Therefore, one should personally care for the sick. Hence, in the Vinaya (rules of discipline), the Buddha said: 'If you do not look after each other, who should do it?' Even the World Honored One personally cleaned the excrement and urine of the sick, swept and cleaned their sleeping place, made it very clean, and laid clothes for them to lie on. Then he established the rule, saying, 'From now on, one should care for the sick. Bhikkhus (monks) should be those who care for the sick. If anyone wishes to make offerings to me, they should make offerings to the sick.' The Buddha, being a person of the highest attainment, still encouraged all bhikkhus to personally help others. How much more so should those who practice the Dharma (teachings) together, with deep bonds of friendship, not abandon each other? Even the meaning of seeing someone to their final moments is the same as this. Question: Is offering to the sick the same as offering to the Buddha? Answer: Because with a compassionate heart, one cares for the sick, removes their suffering, and gives them happiness. This act of compassion is the same as the Buddha's. Moreover, the Shastra (treatise) says: 'Following my teachings is called offering to the Buddha.' In the Sangha (community), two people went together to visit the Buddha. One of them fell ill, and the other abandoned his companion and came to see the Buddha, explaining the reason in detail. The Buddha severely rebuked him and ordered him to return and care for the sick person. It also says: 'If a sick person receives medicine and food suitable for their illness, and has someone to care for them, they will recover; otherwise, they will die.' Therefore, one should take good care of them, ensuring that they are treated lawfully and peacefully. This is like saving their life, and the merit is great, praised by all the Buddhas. Two, selecting the person to care for the sick, according to four levels of closeness. If there is a sick person, listen to the Upadhyaya's (preceptor's) arrangement, or someone of the same generation as the Upadhyaya, the Acarya (teacher) or someone of the same generation as the Acarya, or disciples from close to distant. If there is no one, the Sangha should assign someone to care for the sick. If they refuse to go, they should be assigned in order. If they still refuse, they should be punished according to the law. If there are no bhikkhus, Sramaneras (novice monks), or Upasakas (laymen), then Bhikkhunis (nuns), Sikshamanas (probationary nuns), Sramanerikas (novice nuns), or Upasikas (laywomen) can do what they are able to do, but they should not touch the bhikkhus.' The Mahasanghika Vinaya and the Dasadhyaya Vinaya stipulate that two teachers, classmates, roommates, or neighbors should care for the sick person, from close to distant. The number of people assigned should depend on the number of sick people. If they do not care for them, the entire Sangha is at fault. The Mahasanghika Vinaya also says: 'If you encounter a sick bhikkhu on the road, you should find a vehicle to carry him back. If his condition is serious and he cannot distinguish anything, do not ask if it is a cow or a horse. If there is no vehicle, you should leave someone to care for him. If there is no one to care for him, build a simple hut, gather firewood, leave medicine and food, and tell him: 'Rest assured and take care of yourself. I will go to the village to find a vehicle to pick you up.' Then leave and go to the village. At this time, do not circumambulate the stupa (relic mound) or greet the Upadhyaya, etc., but tell them: 'There is a sick bhikkhu in the wilderness, let us go and welcome him.'
。諸比丘云。此多虎狼處恐食盡。雖聞不得不往應到彼。若死供養屍骸。若活將還遣聚落中比丘供養。無比丘者告檀越令看。及共迎病人亦如上。若路見病比丘尼不得捨去。乃至迎逆如比丘中。唯除手觸。應倩女人為按摩身體。死用彼衣缽僱人阇維。無者捨去。若俗人嫌者應擔遠送。餘三眾準此。並是佛自號令。理順行之。廣有委具如律所述。次明供給法五分。無凈人處聽比丘自洗燒器著水。令人洮米著中。比丘然火使熟。更從凈人受持與病人。五百問云。病比丘山澤無人處日中不得往還者比丘得為作食。七日先凈米受取作之。寶梁經蘭若習禪經廣明獨住患比丘法。僧祇病人有九法成就必橫死。一知非饒益食貪食。二不知籌量。三內食未消而食。四食未消而摘吐。五已消應出而強持。六食不隨病。七隨病食而不籌量。八懈怠。九無慧。又云。若病人衣缽外有醫藥直者取之供給。無者眾僧應與。若僧無者彼有貴價衣缽。當貿賤者供給病者。若病人惜衣缽者應白僧言。此病人不知無常。慳惜衣缽不肯貿易。白僧已軟語說法使得開解然後為貿。若復無者應外乞與之。若僧中取好食與看病人。又不得愛惜自業而不瞻視。四分看病人五德。乃至為病人說法令得歡喜。己身於善法不減。如衣法中。善見若病無湯藥得以華果飲食餉人
求易湯藥。不犯余如僧祇三十八卷中廣明看病法及死法。十誦當隨病人所須問病因緣覓師求藥日到僧廚問。有病人食不。若無取僧所供給庫中物。無者當爲外求。應從善好名聞福德比丘索。五分每到行粥時應問。別有病人粥不。若無應先與病人然後行與僧也。十誦病人得藥。差者但是佛僧中不凈殘宿惡捉不受內宿並得服之。善生經瞻病人不應生厭。若自無物出求之。不得者貸三寶物。差已依法十倍償之。五百問云。看病人將病人物為病人。供給所須不問病者。或問起嫌並不得用。若已取者應償。不還犯重比丘病困不得闕三衣缽而作福德。若不即有故弊衣缽受持者犯墮。摩得伽云。不凈膏肉雜鹽煮病者開四分。若病人不能至大小行處當近處鑿坑安大小便。若不能者屋中安便器。不離床者聽穿床作孔便器著下。不得唾吐污地等。三安置處所。僧祇若大德病應在露現處上好房中。擬道俗問訊生善。燒香塗地供待人客。十誦病人與中房舍臥具令得容受看病者。若依中國本傳云。祇桓西北角日光沒處為無常院。若有病者安置在中。以凡生貪染見本房內衣缽眾具多生戀著無心厭背故。制令至別處堂。號無常來者極多還反一二。即事而求專心念法。其堂中置一立像。金薄涂之。面向西方。其像右手舉。左手中系一五彩幡。腳垂曳地。
當安病者在像之後。左手執幡腳作從佛往凈剎之意。瞻病者燒香散華莊嚴。病者乃至若有屎尿吐唾隨有除之。亦無有罪。傳云。原佛垂忍土為接群生。意在拔除煩惱。不唯糞除為惡。如諸天見人間臭穢猶人之見屏廁。臭氣難言尚不以為惡。恒來衛護。何況佛德而有愛憎。但有歸投者無不拔濟。乃至為病者隨機說法。命終恒在佛所不得移之。四說法勸善者十誦應隨時到病者所。為說深法是道非道發其智慧。先所習學或阿練若誦經持律法師阿毗曇佐助眾事。隨其解行而讚歎之。若阿練若者當軟語泛話訖告云。大德今者病篤如此。唯當善念不畏惡道。何者自病已前行頭陀大行。佛弟子中唯有迦葉。世尊在眾常讚歎之。乃至舍座舍衣佛親為也。以行勝行聖人共遵。大德行紹聖蹤。必生善處。何憂死至。但恐失念妄緣俗有此是幻法。更勿思之。若誦經者告云。大德常誦某經以為正業實為勝行。凡聖同欽。鸚鵡聞四諦。尚七反生天后得道跡。大品有經耳品。涅槃常住二字尚聞不生惡道。況復依教廣誦無謬濫過。何能墜陷必生善處等。若持律者云。大德護持禁戒順佛正言。能于像末載隆三寶。正法久住由大德一人。今者疾患綿久恐將後世人誰不死。但恐無善。大德以善法自持兼攝他人。諸佛自讚豈唯言議。但當專志佛法余無妄緣。若
法師者云。由大德說法教化令諸眾生識知三寶四諦。開其盲眼破其心病。光顯佛法使道俗生信。能令作佛又使正法久流實大德之力。若禪師者云。佛法貴如說行。不貴多說多誦。又云。不以口之所言而得清凈。如說行者乃是佛法。大德順佛正教依教而修。內破我倒外遣執著。此則成聖正因勿先此業。如是等隨其學處於后譽之。若佐助眾事者告云。大德經營僧事與聖同儔故沓婆王種。舍羅漢身為僧知事求堅固法。乃至迦葉蹋泥造五精舍。祇夜破薪供僧受用。身子掃地目連然燈並大羅漢。豈有惡業但示僧為福聚。凡愚不知各舍自業佐助眾事。然僧田福大不同佛法。如成論中。諸人以衣奉佛。佛令施僧。我在僧中由僧隨我語名供養佛。為解脫故名供養法。眾僧受用名供養僧。供養僧者具足三歸。故知僧德大也。大德既順佛正命料理僧徒。佛所嘆尚是第一行。何人加之。經云。憶所修福念于凈命等。傳云。中國臨終者不問道俗親緣在邊看守。及其根識未壞便為唱讀一生已來所修善行。意令病者內心歡喜不憂前途。便得正念不亂故生好處。智論經中雲。從生作善臨終惡念便生惡道。從生造惡臨終善念而生天上。問曰。臨終少時何以勝一生行業。答。以決徹故舍諸根事急故便能感苦樂也。必須別處安置。故五百問云。昔有比丘念著
【現代漢語翻譯】 現代漢語譯本 法師說，因為大德說法教化，使眾生認識三寶（佛、法、僧）和四諦（苦、集、滅、道），開啟他們的盲昧之眼，破除他們的心病，光大顯揚佛法，使信徒和出家人產生信心。能夠使人成佛，又能使正法長久流傳，這實在是各位大德的力量。 如果是禪師，就說，佛法貴在如所說的那樣去實行，不貴在多說多誦。又說，不能因為口裡所說就能得到清凈，如所說的那樣去實行才是佛法。大德順從佛的正教，依照教義修行，對內破除我執，對外遣除執著，這才是成就聖人的正因，不要先做其他的事情。像這樣，根據他們所學的，在後面讚美他們。 如果是佐助僧團事務的人，就告訴他們，大德經營僧團事務，與聖人同等。所以沓婆（Tāpas，人名）是王族，捨棄阿羅漢的身份來為僧團做事，尋求堅固的佛法。乃至迦葉（Kāśyapa，佛陀十大弟子之一）踩泥造五座精舍，祇夜（Jīvaka，人名）劈柴供僧眾使用。身子（Śāriputra，舍利弗，佛陀十大弟子之一）掃地，目連（Maudgalyāyana，目犍連，佛陀十大弟子之一）點燈，他們都是大阿羅漢。難道他們做了惡業嗎？只是爲了向人們展示為僧團做事是積聚福報。凡夫愚昧，不知道捨棄自己的事務來佐助僧團事務。然而僧田的福報很大，不同於佛法。如《成實論》中說，有人用衣服供養佛，佛讓供養僧眾。我在僧眾中，因為僧眾隨順我的教導，所以稱為供養佛。爲了解脫的緣故，稱為供養法。眾僧受用，稱為供養僧。供養僧眾的人，具足三歸依。所以知道僧眾的功德很大啊。大德既然順從佛的正命，料理僧團事務，這是佛所讚歎的第一等行為，還有誰能超過呢？ 經中說，憶念所修的福報，思念清凈的生命等等。傳說，中國人在臨終時，不問出家或在家的親人在旁邊看守。等到他的根識還沒有壞的時候，就為他唱誦一生以來所修的善行。意思是讓病人內心歡喜，不憂慮前途，便能得到正念不亂，所以能生到好的地方。《智度論》中說，從出生以來就做善事，臨終時產生惡念，便會墮入惡道。從出生以來就造惡，臨終時產生善念，便會生到天上。 問：臨終時短暫的時間，為什麼能勝過一生的行業呢？答：因為心意決斷而透徹，捨棄諸根的事務，情況緊急，所以能夠感受到苦樂。必須在別處安置。所以《五百問》中說，過去有位比丘，念著...
【English Translation】 English version A Dharma master said: 'Because of the virtuous ones' preaching and teaching, all sentient beings can recognize the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, its origin, its cessation, and the path), open their blind eyes, break their mental illnesses, and glorify the Buddha's teachings, enabling believers and monastics to generate faith. It can enable people to become Buddhas and also allow the Proper Dharma to flow for a long time. This is truly the power of the virtuous ones.' If it is a Zen master, it is said: 'The Buddha's Dharma values practice as spoken, not valuing much speaking and much reciting.' It is also said: 'One cannot attain purity through what is spoken by the mouth; practicing as spoken is the Buddha's Dharma.' The virtuous ones follow the Buddha's Proper Teachings, cultivate according to the teachings, internally breaking down the ego and externally dispelling attachments. This is the proper cause for becoming a saint; do not do other things first. Like this, according to what they have learned, praise them afterward. If it is someone who assists in the affairs of the Sangha, tell them: 'The virtuous ones manage the affairs of the Sangha, being equal to the saints. Therefore, Tāpas (Tāpas, a person's name) was of royal lineage, abandoning the status of an Arhat to work for the Sangha, seeking steadfast Dharma. Even Kāśyapa (Kāśyapa, one of the Buddha's ten great disciples) trod mud to build five monasteries, and Jīvaka (Jīvaka, a person's name) chopped wood for the Sangha's use. Śāriputra (Śāriputra, one of the Buddha's ten great disciples) swept the floor, and Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples) lit the lamps; they were all great Arhats. Did they commit evil deeds? It was only to show people that working for the Sangha is accumulating blessings. Ordinary people are ignorant, not knowing to abandon their own affairs to assist in the affairs of the Sangha. However, the blessings of the Sangha field are great, different from the Buddha's Dharma. As it is said in the Tattvasiddhi Śāstra, when people offer clothes to the Buddha, the Buddha tells them to offer them to the Sangha. I am in the Sangha, and because the Sangha follows my teachings, it is called offering to the Buddha. For the sake of liberation, it is called offering to the Dharma. The Sangha's use is called offering to the Sangha. Those who offer to the Sangha possess the Three Refuges completely. Therefore, know that the Sangha's virtue is great. Since the virtuous ones follow the Buddha's Proper Command and manage the affairs of the Sangha, this is the first-rate action praised by the Buddha; who can surpass it?' The sutra says, 'Remember the blessings you have cultivated, think of the pure life, etc.' It is said that when Chinese people are dying, they do not ask whether monastic or lay relatives are watching by their side. When their senses have not yet deteriorated, they recite the good deeds they have cultivated throughout their lives for them. The meaning is to make the patient happy in their heart, not worried about the future, so that they can attain proper mindfulness without confusion, and thus be born in a good place. The Mahāprajñāpāramitāśāstra says, 'If one does good deeds from birth but generates evil thoughts at the time of death, one will fall into evil realms. If one commits evil deeds from birth but generates good thoughts at the time of death, one will be born in the heavens.' Question: 'Why can the short time at the time of death surpass a lifetime of actions?' Answer: 'Because the mind is decisive and thorough, abandoning the affairs of the senses, and the situation is urgent, so one can feel suffering and joy. It must be arranged elsewhere.' Therefore, the Five Hundred Questions says, 'In the past, there was a Bhikshu who was attached to...'
銅缽死作餓鬼。僧分物時便來求缽。其身絕大猶如黑雲。有得道者以缽還之。既得便舌舐放地而去。諸比丘取之絕臭更鑄作器猶臭不可用。又有比丘愛衣而死作化生蛇等。如前說故須移處為要。其瞻病者隨其前人病有強弱。心有利鈍。業有粗細。情有去取。當依志願隨後述之。或緣西方無量壽佛。或兜率彌勒佛。或靈鷲釋迦本師。或身本無人妄自立我。或外相似有實自空無。如至焰處則無水相。或為說唯識無境唯情妄見。各隨機辯而誘導之。四分當問病者。持何等衣。彼病人受不好衣缽及送與他。恐瞻病者得應準告云。此三衣缽具佛所制畜。有披著者出世因緣。乃至未來受生常著三衣而生。如面主比丘未知持何等衣缽坐具。當見告示為取著之。現在未來為佛所贊。若見貪物心無大志者告云。此衣物等並是幻有。大德儲積來久為之疲勞。及至病苦眼看不救。乃至脫死亦無一隨。大德生從胎出亦不將一財來。脫至後世亦不將去。經云。往昔國王為寶所誑。及至臨終無一隨己可不實乎。不須憂念幻假錢財。但須存勝業耳。亦不須付囑餘人。此則妄行。顏面終非送大德死法。但用佛語普召十方凡聖。大眾羯磨分之如法受用。令大德乘此功力必生善處。此是佛敕可不好也。如是種種軟言諫喻不得違逆。又非順意。以臨終妄業競集
【現代漢語翻譯】 現代漢語譯本 銅缽死後變成餓鬼（preta，一種受苦的鬼魂）。僧眾分東西的時候，它就來討要銅缽。它的身體非常巨大，就像黑色的云。有一位得道者把銅缽還給了它。它得到后，就用舌頭舔舐，然後放在地上離開了。眾比丘拿起來，覺得非常臭，重新鑄造成器皿，仍然臭得無法使用。還有比丘因為貪愛衣服而死，變成化生蛇等等。像前面說的那樣，所以需要轉移地方是重要的。照顧病人的人，要根據病人之前的身體強弱、心智的敏銳或遲鈍、業力的粗重或細微、情感的取捨，按照他們的意願，在後面敘述。或者引導他們憶念西方極樂世界的阿彌陀佛（Amitabha），或者兜率天（Tusita Heaven）的彌勒佛（Maitreya），或者靈鷲山（Vulture Peak）的釋迦牟尼佛（Sakyamuni Buddha）本師，或者告訴他們身體本來沒有人，是虛妄地執著于『我』，或者外表看起來相似，實際上是空無。就像到了火焰的地方，就沒有水的跡象。或者為他們講述唯識（Yogacara）的道理，即沒有外境，只有內心的虛妄見解。各自隨機應變地引導他們。四分律（Caturvarga Vinaya）中應當詢問病人，持有何種衣物。如果病人接受不好的衣缽，或者送給他人，恐怕照顧病人的人會得到，應當如實告知：『這三衣（tricivara）和缽（patra）是佛陀（Buddha）所制定的，擁有並披著它們，是出世的因緣，乃至未來受生，常常穿著三衣而生。』如果負責分配的比丘不知道病人持有何種衣缽坐具，應當告知他去取來穿戴。現在和未來都會受到佛陀的讚歎。如果看到病人貪戀財物，心無大志，就告訴他：『這些衣物等等都是虛幻的。大德您積攢了很久，為此疲勞不堪，等到生病痛苦的時候，眼睛看著也無濟於事，乃至死亡也帶不走一件。大德您出生時，也沒有帶來一件財物，去世后也不會帶走。』經中說：『往昔的國王被寶物所迷惑，等到臨終時，沒有一件能跟隨自己，難道不真實嗎？』不需要憂慮虛幻的錢財，只需要積攢殊勝的善業。也不需要囑託給其他人，這則是妄行。顏面終究不是送大德死亡的方法。只需要用佛語普遍召集十方凡聖，大眾羯磨（karma，業）分配，如法受用，讓大德憑藉此功德力，必定往生善處。這是佛陀的教敕，可以不好好聽從嗎？像這樣用種種柔和的言語勸諫開導，既不能違逆病人，又不能一味順從病人的意思，因為臨終時虛妄的業力競相聚集。
【English Translation】 English version One who died clinging to his copper begging bowl was reborn as a preta (hungry ghost). When the Sangha (monastic community) was dividing possessions, he came seeking his bowl. His body was immense, like a black cloud. A realized being returned the bowl to him. Upon receiving it, he licked it with his tongue, placed it on the ground, and departed. The bhikshus (monks) picked it up, finding it extremely foul-smelling. They recast it into a vessel, but it remained unusable due to the stench. Furthermore, there were bhikshus who, due to attachment to their robes, died and were reborn as transformationally born snakes, and so on. As mentioned earlier, it is crucial to relocate the dying person. The caregiver should consider the patient's previous physical strength or weakness, mental acuity or dullness, the grossness or subtlety of their karma, and their emotional attachments and aversions, acting according to their wishes as described below. Guide them to recollect Amitabha Buddha (Infinite Light Buddha) of the Western Pure Land, or Maitreya Buddha (the future Buddha) of Tusita Heaven, or Sakyamuni Buddha (the historical Buddha), the original teacher of Vulture Peak, or explain that the body is inherently without a self, and that clinging to 'I' is a false notion, or that appearances are similar, but in reality, everything is empty and without substance. Just as in a place of flames, there is no sign of water. Or explain to them the principles of Yogacara (Mind-Only), that there are no external objects, only the mind's deluded perceptions. Guide them skillfully according to their individual capacities. According to the Caturvarga Vinaya (Four-Part Vinaya), one should ask the patient what kind of robes they possess. If the patient accepts inferior robes or gives them away, fearing that the caregiver might obtain them, one should truthfully inform them: 'These three robes (tricivara) and bowl (patra) were prescribed by the Buddha. Possessing and wearing them is a cause for liberation, and even in future rebirths, one will often be born wearing the three robes.' If the bhikshu responsible for distribution does not know what kind of robes, bowl, or sitting cloth the patient possesses, he should be informed to retrieve and wear them. This will be praised by the Buddha in the present and future. If one sees the patient clinging to possessions and lacking great aspiration, one should tell them: 'These robes and possessions are all illusory. You have accumulated them for a long time, becoming weary because of them, and when you are sick and suffering, your eyes see that they are of no help, and even in death, you cannot take a single thing with you. When you were born, you did not bring a single possession, and when you depart to the next life, you will not take anything with you.' The sutras say: 'In the past, kings were deluded by treasures, and when they reached their death, not a single thing followed them. Is this not the truth?' There is no need to worry about illusory wealth; one only needs to accumulate superior virtuous deeds. There is also no need to entrust possessions to others, as this is a deluded action. One's appearance is ultimately not the means to send the great virtuous one to death. One only needs to use the Buddha's words to universally summon the sages and ordinary beings of the ten directions, and the Sangha should divide the possessions according to the karma (actions) and use them lawfully, so that the great virtuous one, relying on this merit, will surely be reborn in a good realm. Is this not the Buddha's teaching, and should it not be followed well?' In this way, use various gentle words to advise and guide, neither contradicting the patient nor blindly complying with their wishes, because at the time of death, deluded karmic forces gather together.
多無立志此是一期大要。善惡升沈天隔。應以經卷手執示其名號。又將佛像對眼觀矚。恒與善語勿傳世事。華嚴偈云。又放光明名端嚴。彼光覺悟命終者。見彼臨終勸念善因是得生諸佛前。又示尊像令瞻敬。又復勸令歸依佛。因是得成明凈光。又請大德行人智者數來示導。善見云。看病人讚病者言長老。持戒具足。莫戀著住處及衣物知識朋友。但存念三寶及念身不凈。於三界中慎莫懈怠。隨命長短而作云云。毗尼母云。病人不用看病人語看病人違病者意並吉羅。須依前斟酌不得縱任。若終亡者打無常磬。二明送終法。然僧法儀式遠存出離。送終厚葬事出流俗。若單省隨時則過成不忍。必虛費莊飾便同世儀。今當去泰去約務存生善。就中分二。初將尸出法。二明葬法。初中當從像前輿尸至廊舍下。外安障慢圍之內作絹棺覆尸。當以竹木為骨仍以粗衣覆尸上。和尚阇梨鋪床在慢外坐。擬人客來弔慰。同學弟子等小者布草立。大者坐草上近尸邊。五百問云。師亡不得舉聲大啼。應小小泣淚耳。四分尼椎胸啼哭泣淚一一墮比丘吉羅。若準雙林之終未離欲者宛轉在地椎胸大叫。此並悲切深重不省自身故耳。必同此何嫌。若高節拔群由來清卓者故不局世情必任情喜怒。隨俗浮沉者至父母二師終亡而護夏不來。雖來不展哀苦者亦道俗
【現代漢語翻譯】 現代漢語譯本 多無立志，此是一期大要。善惡升沉，天壤之別。應當手持經卷，向他展示佛的名號，又將佛像放在他眼前，讓他專注觀看。要經常說善語，不要講世俗之事。《華嚴偈》中說：『又放光明名端嚴，彼光覺悟命終者，見彼臨終勸念善因，是得生諸佛前。』（通過放出名為端嚴的光明，讓臨終者覺悟，見到臨終時勸人念善因，這樣可以往生到諸佛面前。）又展示佛像讓他瞻仰敬拜，又勸他皈依佛，因此可以成就明凈的光明。還要請有德行的修行人和有智慧的人多次來開導他。《善見律毗婆沙》中說：看望病人的人要讚歎病人說：『長老，您持戒圓滿具足，不要貪戀住所、衣物、知識和朋友，只要存念三寶，並觀想身體是不清凈的。在三界之中，千萬不要懈怠。』（要根據病人）壽命的長短而作（相應的開導）。《毗尼母經》中說：病人不喜歡看病人說話，看病人違背病人的意願，這些都是吉羅罪（輕罪）。必須依照之前所說的斟酌處理，不能放縱任性。如果病人去世，要敲打無常磬。 二、送終法。僧人的法事儀式，是爲了遠離世俗。送終厚葬，是世俗的做法。如果只是簡單地探視，又顯得不忍心。如果一定要虛費錢財進行莊嚴裝飾，就和世俗的儀式一樣了。現在應當去掉過分的，去掉簡略的，務必做到讓生者行善。其中分為兩部分：一是將屍體移出的方法，二是安葬的方法。首先，應當從佛像前將屍體抬到廊舍下，在外面設定遮擋，在圍起來的地方用絹布做棺材覆蓋屍體。用竹木做棺材的骨架，再用粗布覆蓋在屍體上。和尚（Upadhyaya，親教師）和阇梨（Acarya，阿阇梨）在遮擋外面鋪設床鋪坐著，用來接待前來弔唁的人。同學和弟子等，年幼的鋪草站立，年長的坐在草上，靠近屍體。《五百問經》中說：『師父去世，不得大聲啼哭，應該小聲哭泣流淚。』《四分律》中說：尼（Bhikkhuni，比丘尼）椎胸啼哭，每一滴眼淚都犯比丘吉羅罪。如果按照雙林（Salavana，娑羅雙樹林）中佛陀涅槃時的情形，未離欲的人在地上打滾，椎胸大叫，這都是因為悲傷過度，不省自身。如果一定要這樣做，又有什麼可指責的呢？如果（送終者是）高風亮節、超拔出群、向來清高正直的人，就不必拘泥於世俗人情，可以任憑自己的喜怒哀樂。那些隨波逐流的人，甚至在父母和老師去世的時候，還在護夏（Varshaka，雨季安居）而不來，即使來了也不表達哀痛，無論是出家人還是俗家人，都是如此。
【English Translation】 English version To lack aspiration is the most crucial point in this lifetime. The difference between good and evil, ascent and descent, is as vast as the heavens. One should hold scriptures in hand and show the deceased the names of the Buddhas. Also, place a Buddha image before their eyes for focused contemplation. Always speak kind words and avoid worldly matters. The Avatamsaka Sutra (Huayan Jing) states: 'It also emits a light called 'Dignified Appearance'; that light awakens the dying, seeing them encouraged to contemplate good causes at the moment of death, thus gaining rebirth before all Buddhas.' Show them venerable images for reverence and encourage them to take refuge in the Buddha, thereby attaining pure and radiant light. Invite virtuous practitioners and wise individuals to frequently guide them. The Samantapasadika (Shan Jian Lu Pipo Sha) says: 'The one who visits the sick should praise the sick person, saying, 'Elder, you are complete in upholding the precepts. Do not be attached to your dwelling, clothing, knowledge, or friends. Only keep in mind the Three Jewels (Triratna) and contemplate the impurity of the body. In the Three Realms (Triloka), do not be lazy.' Act accordingly depending on the length of their life.' The Vinaya-matrika (Pini Mu Jing) states: 'If the sick person dislikes the visitor's words or the visitor goes against the sick person's wishes, it is a dukkhata (minor offense). One must carefully consider the situation and not be indulgent. If the person passes away, strike the impermanence bell. Second, the method of seeing off the deceased. Monastic rituals aim to transcend the mundane. Elaborate funerals are worldly customs. Simple visits may seem heartless. If one insists on extravagant decorations, it becomes like worldly rituals. Now, we should eliminate excess and brevity, focusing on encouraging good deeds for the living. This is divided into two parts: first, the method of moving the body; second, the method of burial. First, the body should be carried from before the Buddha image to the corridor. Set up screens outside, and within the enclosed area, cover the body with a silk coffin. Use bamboo and wood to frame the coffin, and cover the body with coarse cloth. The Upadhyaya (preceptor) and Acarya (teacher) should sit on a bed outside the screens, ready to receive visitors offering condolences. Junior fellow practitioners should stand on grass mats, while senior ones sit on grass mats near the body. The Five Hundred Questions Sutra (Wubai Wen Jing) states: 'When the teacher passes away, one should not wail loudly but weep quietly.' The Dharmaguptaka Vinaya (Sifen Lu) states: 'If a Bhikkhuni (nun) beats her chest and cries, each tear that falls is a dukkhata offense for a Bhikkhu (monk).' If we follow the example of the Buddha's passing in the Salavana (grove of Sal trees), those who have not detached from desire roll on the ground, beating their chests and crying loudly, all because of overwhelming grief and loss of self-control. If one must do this, what is there to criticize? If the one seeing off the deceased is of high moral character, outstanding, and always pure and upright, they need not be bound by worldly customs and can express their emotions freely. Those who drift with the tide may even be observing Varshaka (the rainy season retreat) when their parents or teachers pass away and do not come, or even if they come, they do not express grief, whether they are monastics or laypeople.
同恥。彼外來吊人小於亡者至尸所設禮。執弟子手慰問已然後至師所依法弔慰。若奔喪來者直來尸所禮拜。展哀情已次第依位。若大德上座來吊者依本威儀隨時坐立。五分屍以衣覆根。五百問云。應先白僧以亡人泥洹僧祇支覆尸而送。不得薶過五錢犯重。應師僧弟子同學當出財殯送。若無當衆僧別人各斂少財供養舍利。又無者貸亡人衣物權將殯之。還來倍償入。羯磨已白僧乞之。其將尸之輿輕省而作。上施白蓋周匝裙圍。四人擎之燒香導從。毗尼母云。闔寺眾僧並送葬所。二明葬法中國四葬。水葬投之江流。火葬焚之以火。土葬埋之岸。勞林葬棄之中野為雕虎所食。律中多明火林二葬。亦有薶者。五分云。尸應薶之。若火燒在石上不得草上安。僧祇陳如右脅著地涅槃。又云。若死者僱人阇維之。十誦有比丘死林中。鳥啄腹破出錢等。四分云。如來輪王火葬。然則火葬則殘尸。僱人展轉準得。增一諸比丘以香華散目連尸上。僧祇得供養亦爾。四分中世尊五眾得起塔。從小沙彌尼已上並得禮上座冢也。五百問云。得為亡師立形像。高僧傳中多有寺中葬者。經律中亦有之。僧祇持律法師營事比丘德望比丘應起塔。相輪懸施幡蓋在屏處安置。不得在經行處多人行處作之。若違結罪。若眾僧不許者教令和合已作之。增一云。如來
【現代漢語翻譯】 現代漢語譯本： 同樣感到羞恥。如果外面來弔唁的人比死者的弟子先到停屍的地方進行祭拜，（那麼正確的做法是）先握著死者的弟子的手進行慰問，然後再到師父那裡按照禮儀進行弔唁慰問。如果是前來奔喪的人，應該直接到停屍的地方禮拜，充分表達哀悼之情后，再按照次序就位。如果是有德行的高僧前來弔唁，應該按照原有的威儀，根據情況隨時坐下或站立。用衣服覆蓋屍體的根本部位。 《五百問》中說：應該先稟告僧眾，用亡者的僧祇支（sēng qí zhī，僧人的臥具）覆蓋屍體並送走。埋葬的費用不得超過五錢，否則就犯了重罪。師父、僧人、弟子、同學應該出錢辦理喪事。如果沒有錢，應該由眾僧分別拿出少量錢財供養舍利（shè lì，佛教中的聖物，通常指高僧火化后的遺骨）。如果還是沒有錢，可以暫時借用亡者的衣物來辦理喪事，之後加倍償還，通過羯磨（jié mó，佛教儀式）后稟告僧眾請求允許。抬屍體的輿車應該製作得輕便簡潔，上面施以白色的傘蓋，周圍用裙子圍起來，由四個人抬著，焚香引導送行。 《毗尼母經》中說：整個寺院的僧眾都應該去送葬的地方。二明葬法，中國有四種葬法：水葬，將屍體投入江河；火葬，用火焚燒屍體；土葬，將屍體埋在岸邊；勞林葬，將屍體丟棄在荒郊野外，讓雕和老虎吃掉。律典中大多說明火葬和林葬兩種葬法，也有土葬的。《五分律》中說：屍體應該埋葬。如果火化，應該在石頭上進行，不得在草地上進行。僧祇（sēng qí，僧團）中的陳如（Chén rú，人名）是右脅著地涅槃（niè pán，佛教用語，指圓寂）。 《僧祇律》又說：如果死者僱人進行荼毗（dū pí，火葬）。《十誦律》中有比丘死在樹林中，鳥啄破肚子，（需要）出錢等。《四分律》中說：如來（Rú lái，佛的稱號之一）和輪王（lún wáng，擁有統治世界的輪寶的國王）實行火葬。既然如此，火葬會殘毀屍體，僱人（處理後事）也應該允許。《增一阿含經》中，諸位比丘用香花撒在目連（Mù lián，佛教人物，釋迦摩尼的弟子）的屍體上。《僧祇律》認為供養也應該這樣做。《四分律》中，世尊（Shì zūn，對佛的尊稱）允許五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）建造塔（tǎ，佛教建築，通常用來存放佛舍利或經書）。從小沙彌尼（shā mí ní，佛教出家女性）以上都可以禮拜上座（shàng zuò，寺院中資歷較高的僧人）的墳墓。 《五百問》中說：可以為去世的師父建立形像。《高僧傳》中有很多在寺廟中埋葬的例子。經律中也有這樣的記載。《僧祇律》認為，持律法師、營事比丘、德望比丘應該建造塔。相輪（xiāng lún，塔頂的裝飾）上懸掛幡蓋，在僻靜的地方安置。不得在經行處（jīng xíng chù，僧人禪修的場所）或人多的地方建造，如果違反就會受到懲罰。如果眾僧不允許，應該教導他們和合一致后再建造。《增一阿含經》中說，如來（Rú lái，佛的稱號之一）...
【English Translation】 English version: Sharing the same shame. If an outsider comes to offer condolences and arrives at the place where the deceased's body is before the deceased's disciples perform the rituals, (then the correct procedure is to) first hold the hand of the deceased's disciple to offer condolences, and then go to the teacher to offer condolences according to the proper etiquette. If someone comes to attend the funeral, they should go directly to the place where the body is to pay respects, fully express their condolences, and then take their place in order. If a virtuous senior monk comes to offer condolences, they should follow their original demeanor and sit or stand as appropriate. Cover the base of the corpse with clothing. The 'Five Hundred Questions' says: One should first inform the Sangha (sēng qié, monastic community) and cover the corpse with the deceased's Sanghati (sēng qí zhī, a monk's sleeping mat) and send it away. The cost of burial should not exceed five coins, otherwise a serious offense is committed. The teacher, monks, disciples, and fellow students should contribute money to handle the funeral. If there is no money, the Sangha should each contribute a small amount of money to make offerings to the relics (shè lì, sacred objects in Buddhism, usually referring to the cremated remains of high monks). If there is still no money, the deceased's clothing can be temporarily borrowed to handle the funeral, and then repaid double later, after informing the Sangha through Karma (jié mó, Buddhist ritual) and requesting permission. The hearse for carrying the corpse should be made light and simple, with a white canopy on top and a skirt around it, carried by four people, with incense burning to guide the way. The 'Vinaya-matrika' says: The entire Sangha of the monastery should go to the place of burial. Secondly, there are four types of burial in China: water burial, throwing the corpse into the river; cremation, burning the corpse with fire; earth burial, burying the corpse on the shore; and Laulin burial, abandoning the corpse in the wilderness to be eaten by eagles and tigers. The Vinaya texts mostly describe cremation and forest burial, but there is also earth burial. The 'Five-Part Vinaya' says: The corpse should be buried. If cremation is done, it should be done on a stone, not on grass. Chen Ru (Chén rú, a name) in the Sangha (sēng qié, monastic community) entered Nirvana (niè pán, Buddhist term for passing away) lying on his right side. The 'Sanghika Vinaya' also says: If the deceased hires someone to perform cremation (dū pí, cremation). The 'Ten Recitation Vinaya' mentions a Bhikshu (bǐ qiū, Buddhist monk) who died in the forest, and birds pecked open his stomach, (requiring) money to be spent, etc. The 'Four-Part Vinaya' says: The Tathagata (Rú lái, one of the titles of the Buddha) and the Wheel-Turning King (lún wáng, a king who possesses the wheel of power to rule the world) are cremated. Since this is the case, cremation will damage the corpse, and hiring someone (to handle the aftermath) should be allowed. In the 'Ekottara Agama', the Bhikshus (bǐ qiū, Buddhist monks) scattered incense and flowers on the corpse of Maudgalyayana (Mù lián, a Buddhist figure, one of Shakyamuni's disciples). The 'Sanghika Vinaya' believes that offerings should also be done in this way. In the 'Four-Part Vinaya', the World-Honored One (Shì zūn, a respectful title for the Buddha) allows the five groups (Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, and Shikshamanas) to build stupas (tǎ, Buddhist buildings, usually used to store Buddha relics or scriptures). From Shramanerikas (shā mí ní, Buddhist novice nuns) upwards, they can all pay respects to the tombs of senior monks (shàng zuò, senior monks in the monastery). The 'Five Hundred Questions' says: One can create an image for the deceased teacher. In the 'Biographies of Eminent Monks', there are many examples of burials in temples. There are also such records in the Sutras and Vinaya. The 'Sanghika Vinaya' believes that Dharma masters who uphold the Vinaya, monks in charge of affairs, and monks of virtuous reputation should build stupas. Hang banners and canopies on the finial (xiāng lún, the decoration on top of the stupa), and place them in a secluded place. It should not be built in the walking meditation area (jīng xíng chù, a place for monks to practice meditation) or in a place where many people walk, otherwise punishment will be imposed. If the Sangha does not allow it, they should be taught to be harmonious and united before building it. The 'Ekottara Agama' says, the Tathagata (Rú lái, one of the titles of the Buddha)...
自輿母床一角。阿難羅云等各輿一腳不令餘人代擔。為報恩故準此。和尚阇梨長養法身。父母兄姊長養生身。躬自抱尸而送恩德豈能盡也。善見不得送白衣喪除為觀無常故。若手執母尸殯殮無罪。聖教如此必準行之。理須量機堪可中時。
諸雜要行篇第二十七(謂出世正業等比丘所依)
森然萬境何事非持。勿略不行奄遭幽責故須一一之事起種種誡。誡而必行理須明識。若由途相攝具上諸門。別類統收羅下三部以外繁類斷續。雜務紛綸碎亂瑣文合成此別。其中眾諸雜事為軌導初門。必具修聖行理宜遍覽。則游處諸方而無怯懦焉。十種分之。一佛法僧。二眾中雜事。三別人自行。四共行同法。五出家要業。六遇賊法。七大小便法。八慈濟畜生法。九避惡眾生法。十雜治病法。智論菩薩晝三夜三常行三事。一者清且偏袒右肩合掌禮十方諸佛言。我某甲三世三業罪愿令除滅更不復作。二者十方三世諸佛功德愿隨喜勸助。三者勸請十方諸佛初轉法輪及久住。於世行此三行功德無量。薩婆多不得以華香瓔珞莊嚴具著佛身上得散地供養。僧亦爾不得以香華著漿飲食上供養僧。五百問先上佛幡得取作。余佛事若施主不聽不得。薩婆多若食是佛臘等雖先受投后買得食。以投時無已想故。十誦知僧事人應巡行僧坊先修治塔。
【現代漢語翻譯】 現代漢語譯本 親自抬著母親靈床的一角。阿難（Ananda，佛陀十大弟子之一）、羅睺羅（Rahula，佛陀之子）等人各自抬著一角，不讓其他人代替，這是爲了報答母親的恩情，應該效仿這種做法。和尚（Upadhyaya，親教師）、阇梨（Acarya，軌範師）養育我們的法身，父母兄姊養育我們的生身。親自抱著屍體送葬，又怎能完全報答他們的恩德呢？善見比丘（Sudarsana）不得參加白衣的喪事，除非是爲了觀察無常。如果親手拿著母親的屍體進行殯葬，沒有罪過。聖教就是這樣說的，必須遵照執行。但也要根據具體情況，選擇合適的時機。
諸雜要行篇第二十七（講述出世的正業等比丘所應遵循的規範）
森羅萬象，哪件事不是修行？不要忽略任何一件小事，否則會遭受幽冥的責罰，所以必須在每一件事上都設立種種戒律。設立了戒律就必須遵守，因此必須明白其中的道理。如果通過途徑相互攝受，就具備了以上各種門徑。分別歸類，統攝收羅下三部以外的繁雜事項，斷續的雜務，紛亂瑣碎的條文，共同組成了這一部分。其中眾多的雜事是作為軌導的入門。必須具備修習聖行的條件，應該普遍瀏覽，這樣遊歷各方才不會膽怯。分為十種：一、佛法僧（Buddha, Dharma, Sangha，佛教三寶）；二、僧眾中的雜事；三、個人自行；四、共同修行；五、出家人的重要事業；六、遇到盜賊的處理方法；七、大小便的處理方法；八、慈悲救濟畜生的方法；九、避開惡劣眾生的方法；十、各種治療疾病的方法。《大智度論》（Mahaprajnaparamita-sastra）中說，菩薩白天三次、夜晚三次，經常做三件事：一是清凈且偏袒右肩，合掌禮敬十方諸佛，說：『我某甲（姓名）過去、現在、未來三世的身、口、意所造的罪業，愿令消除滅盡，不再重犯。』二是對於十方三世諸佛的功德，愿隨喜讚歎，勸請幫助。三是勸請十方諸佛最初轉法輪（Dharmacakra，佛陀的教法）以及長久住世。奉行這三件事，功德無量。薩婆多部（Sarvastivada，一切有部）規定，不得用華香瓔珞等莊嚴物品裝飾佛身，只能散在地上供養。僧眾也是如此，不得用香華放在漿飲食物上供養僧眾。《五百問經》中說，先供養佛幡（Buddha banner），可以取下來做其他佛事，如果施主不同意，則不可以。薩婆多部規定，如果食物是佛臘（Buddha's alms）等，即使先接受了，後來又買了，也可以食用，因為接受時沒有佔爲己有的想法。十誦律（Dasa-bhikkhu-vinaya）中說，知事僧應該巡視僧坊，先修繕佛塔（stupa）。
【English Translation】 English version Personally carry one corner of the mother's funeral bed. Ananda (one of the ten great disciples of the Buddha), Rahula (the son of the Buddha), and others each carry one corner, not allowing others to take their place. This is to repay the mother's kindness, and this practice should be followed. The Upadhyaya (preceptor) and Acarya (teacher) nurture our Dharma body, while parents, siblings, nurture our physical body. How can we fully repay their kindness by personally carrying the corpse for burial? The Bhikkhu Sudarsana is not allowed to attend the funerals of laypeople, unless it is to observe impermanence. If one personally handles the mother's corpse for burial, there is no sin. This is what the sacred teachings say, and it must be followed. However, it is necessary to consider the specific circumstances and choose an appropriate time.
Chapter 27 of Miscellaneous Essential Practices (discussing the norms that bhikkhus should follow, such as the righteous conduct of transcending the world)
Among the myriad phenomena, what is not practice? Do not neglect any small matter, or you will suffer the punishment of the unseen realm. Therefore, various precepts must be established for every matter. Once precepts are established, they must be followed, so it is necessary to understand the reasons behind them. If one is mutually supported through the proper means, one possesses all the aforementioned paths. Categorize separately, comprehensively collect the complex matters beyond the Lower Three Sections, and the intermittent miscellaneous affairs, the chaotic and trivial articles, together form this section. Among them, the numerous miscellaneous matters serve as an introductory guide. One must possess the conditions for cultivating sacred practices and should browse them extensively, so that one will not be timid when traveling in various directions. It is divided into ten categories: 1. Buddha, Dharma, Sangha (the Three Jewels of Buddhism); 2. Miscellaneous matters within the Sangha; 3. Individual self-practice; 4. Collective practice; 5. Important tasks for renunciates; 6. How to deal with encountering thieves; 7. How to handle urination and defecation; 8. Methods of compassionately helping animals; 9. Methods of avoiding evil beings; 10. Various methods of treating illnesses. The Mahaprajnaparamita-sastra says that bodhisattvas perform three things three times during the day and three times during the night: First, they purify themselves, expose their right shoulder, and bow with palms together to the Buddhas of the ten directions, saying: 'I, so-and-so (name), wish that the sins committed by my body, speech, and mind in the past, present, and future be eliminated and never repeated.' Second, they rejoice in and encourage the merits of the Buddhas of the ten directions and the three times. Third, they request the Buddhas of the ten directions to turn the Dharma wheel (Dharmacakra, the Buddha's teachings) for the first time and to remain in the world for a long time. Performing these three practices brings immeasurable merit. The Sarvastivada school stipulates that one should not decorate the Buddha's body with flowers, incense, necklaces, or other ornaments, but only scatter them on the ground as offerings. The same applies to the Sangha; one should not place flowers or incense on beverages or food to offer to the Sangha. The Five Hundred Questions Sutra says that after offering a Buddha banner (Buddha banner), one may take it down to use for other Buddhist activities, unless the donor objects. The Sarvastivada school stipulates that if the food is Buddha's alms, even if one accepted it first and then bought it later, one may still eat it, because one did not have the intention of possessing it when accepting it. The Ten Recitation Vinaya says that the monastic administrator should inspect the monasteries and first repair the stupa.
次四方僧事。常作是念愿諸比丘未來者來。已來者供給四事不令有乏。教沙彌使人亦爾。善見佛常使一比丘食時守寺。智論差僧使從下起。薩遮尼干經或嫌塔寺及諸形像妨礙。除滅送置余處。如是惡人攝在惡逆眾生分中。上品治之。俱舍亦爾。智論云。一人以佛塔惡故壞之更好作得福。一人以佛塔善故壞滅之得罪。僧祇佛塔惡壞更好作得。智論供養說法人是供養法寶。十誦比丘應作維那。知時打楗稚掃治堂字敷床教凈。果飲食眾亂時當彈指。沙彌多者立一沙彌專知分處。沙彌凈人多者取勤能處分者立為主師。僧祇若僧地種果樹。有功者若一樹一園聽。與一熟不能並取。年取一枝枝遍則止。若種瓜菜與一剪。五分若月直監食慾知生熟咸酢得掌中舌舐嘗之。若白衣入寺應借僧臥具受用。僧有五種物不可賣不可分。一地二房舍三須用物四果樹五華果。僧祇眾僧田地正使一切僧集亦不得賣不得借人。若私受用越毗尼(並損費計物犯重)。若園田好惡人侵者語本施主任其轉易。僧床臥具亦爾。四分僧物不應賣分。入己偷蘭遮。僧祇若佛生日轉法輪日若大會多出幡蓋供養支提。若卒風雨一切共收。不得云。我是行人大德等。應隨近房安置。不得護房。應抖擻牒舉。何以故汝等依是得活。若治床褥打楗稚時不得徐行。當共治補。又不
【現代漢語翻譯】 現代漢語譯本 關於四方僧眾的事務，（管理者）常常這樣想：希望未來的比丘（bhikkhu，佛教出家男眾）到來，已經到來的比丘能得到四事供養（衣食住藥），不讓他們有所缺乏。教導沙彌（śrāmaṇera，佛教出家男眾見習生）和使者也要這樣做。《善見律毗婆沙》記載，善見佛（Sudassana Buddha）常常安排一位比丘在用餐時守護寺廟。《大智度論》記載，差遣僧人要從下位開始。薩遮尼干經（Satya Nigaṇṭha Sūtra）中說，有人嫌棄佛塔寺廟以及各種佛像妨礙，就拆除並轉移到其他地方。像這樣的惡人，應當歸類為作惡叛逆的眾生，用最嚴厲的刑罰來懲治他們。《俱舍論》也是這樣說的。《大智度論》中說，如果有人因為佛塔破敗而拆毀它，重新建造會得到更多福報；如果有人因為佛塔完好而拆毀它，就會得到罪過。《僧祇律》中說，破敗的佛塔拆毀後重新建造會更好。《大智度論》中說，供養說法之人就是供養法寶。《十誦律》規定，比丘應當擔任維那（寺院執事），知道時間后敲擊楗稚（犍椎，寺院中用以集眾的器具），掃灑殿堂，鋪設床鋪，保持清潔。齋果飲食時，如果大眾喧鬧，應當彈指制止。如果沙彌很多，就設立一位沙彌專門負責分配事務。如果沙彌和凈人（寺院中負責雜務的俗人）很多，就選取勤勞能幹、善於處理事務的人擔任主師。 《僧祇律》規定，如果僧眾的土地上種植果樹，有功勞的人，如果是一棵樹或一個果園，可以聽任他管理，讓他獲得一份成熟的果實，但不能全部拿走。每年只能取一枝，等所有枝條都取遍了就停止。如果種植瓜菜，可以給他一份。《五分律》規定，如果負責監督齋食的僧人想知道食物的生熟鹹淡，可以用手掌或舌頭嘗一嘗。如果白衣（在家信徒）進入寺廟，應當借用僧人的臥具使用。僧眾有五種物品不可出售，也不可分割：一是土地，二是房舍，三是須用之物，四是果樹，五是花果。《僧祇律》規定，眾僧的田地，即使所有僧人都聚集在一起，也不得出售或借給他人。如果有人私自享用，就違反了毗尼（vinaya，戒律），（並且因為損耗費用和計算物品而）犯重罪。如果園田被壞人侵佔，應當告訴最初的施主，由他來處理轉讓事宜。僧人的床和臥具也是如此。《四分律》規定，僧眾的物品不應當出售或分割，如果私自拿走，就犯了偷蘭遮罪（sthūlātyaya，僅次於重罪的罪名）。《僧祇律》規定，如果遇到佛誕日、轉法輪日（佛陀初次說法的日子）或者其他大型法會，可以多出幡蓋供養支提（cetiya，佛塔）。如果突然遇到風雨，大家應當一起收起來，不能說：『我是行腳僧』、『我是大德』等等。應當安置在附近的房間里，不能只顧自己的房間。應當抖擻乾淨，登記清楚。為什麼呢？因為你們依靠這些才能生活。如果修補床褥、敲擊楗稚時，不能慢吞吞地走，應當一起修理。還有不應該...
【English Translation】 English version Regarding the affairs of the Sangha (saṃgha, monastic community) of the four directions, (the administrator) should always think: 'May the future bhikkhus (bhikkhu, Buddhist monks) come, and may the bhikkhus who have already come be provided with the four requisites (clothing, food, lodging, and medicine) without any lack.' The same should be done when teaching the śrāmaṇeras (śrāmaṇera, novice monks) and messengers. The Shan-Chien-Lu-P'i-P'o-Sha (Sudassana Buddha) records that Sudassana Buddha always arranged for one bhikkhu to guard the temple during meal times. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) records that the assignment of Sangha members should start from the bottom. The Satya Nigaṇṭha Sūtra says that some people dislike stupas (structures containing relics) and temples, as well as various images of the Buddha, because they are obstructive, so they demolish them and move them elsewhere. Such evil people should be classified as wicked and rebellious beings, and they should be punished with the most severe penalties. The Abhidharmakośabhāṣya also says the same. The Mahāprajñāpāramitāśāstra says that if someone destroys a stupa because it is dilapidated and rebuilds it, they will gain more merit; if someone destroys a stupa because it is in good condition, they will incur demerit. The Mahāsāṃghika Vinaya says that it is better to demolish a dilapidated stupa and rebuild it. The Mahāprajñāpāramitāśāstra says that offering to those who preach the Dharma is offering to the Dharma Jewel. The Daśa-bhāṇavāra-vinaya stipulates that a bhikkhu should serve as a Karmadāna (monastic officer), knowing the time and striking the ghaṇṭā (bell or gong used to assemble the Sangha), sweeping and cleaning the halls, laying out beds, and maintaining cleanliness. During fruit and food offerings, if the assembly is noisy, they should snap their fingers to stop them. If there are many śrāmaṇeras, one śrāmaṇera should be appointed to be in charge of distributing affairs. If there are many śrāmaṇeras and lay attendants (those who handle miscellaneous affairs in the temple), those who are diligent, capable, and good at handling affairs should be selected to serve as the main teacher. The Mahāsāṃghika Vinaya stipulates that if fruit trees are planted on Sangha land, those who have contributed, whether it is one tree or an orchard, may be allowed to manage it and receive a portion of the ripe fruit, but they cannot take it all. They can only take one branch each year, and this stops when all the branches have been taken. If vegetables are planted, they can be given a portion. The Pañcavargika-vinaya stipulates that if the monk in charge of supervising the food wants to know if it is cooked, raw, salty, or sour, they can taste it with their palm or tongue. If a layperson enters the temple, they should borrow and use the bedding of the Sangha. There are five types of Sangha property that cannot be sold or divided: first, land; second, buildings; third, necessary items; fourth, fruit trees; and fifth, flowers and fruits. The Mahāsāṃghika Vinaya stipulates that the land of the Sangha, even if all the Sangha members are gathered together, cannot be sold or lent to others. If someone uses it privately, they violate the Vinaya (vinaya, monastic rules) and commit a grave offense (because of the loss of expenses and calculation of items). If the garden or field is encroached upon by bad people, the original donor should be informed, and they should be responsible for handling the transfer. The same applies to the Sangha's beds and bedding. The Sarvāstivāda-vinaya stipulates that Sangha property should not be sold or divided. If someone takes it privately, they commit a sthūlātyaya (a serious offense, but less serious than a grave offense). The Mahāsāṃghika Vinaya stipulates that if it is the Buddha's birthday, the day of the turning of the Dharma wheel (the day the Buddha first taught), or other large gatherings, more banners and canopies can be offered to the cetiyas (cetiya, stupas). If there is a sudden wind or rain, everyone should collect them together and not say, 'I am a traveling monk,' 'I am a great virtuous one,' etc. They should be placed in nearby rooms and not just look after their own rooms. They should be shaken clean and registered clearly. Why? Because you rely on these to live. When repairing bedding or striking the ghaṇṭā, one should not walk slowly, but should repair it together. Also, one should not...
得云。有德行。毗尼母若治塔奉僧。治僧坊人計其功勞當償作價。並須籌量。違法得罪損他施利。若彼病者慈心施食。隨病所宜若非隨病食施得罪也。嬰兒獄囚懷妊等慈心施之勿望后報。二眾中雜事入眾堂法先須戶外豫安靜心。律云。應以五法。一以慈心(由僧通凡聖行涉粗細通須慈敬名重法尊人)。二應自卑下如拭塵巾(推直於他引曲向己常省己過不訟彼短)。三應知坐起。若見上座不應安坐。若見下座不應起立(人應于眾俯仰得時)。四彼在僧中不為雜語談世俗事。若自說法若請他說法(眾依於法動必有方)。五見僧中有不可事心不安忍應作默然(由無善伴舉必非時故懷忍默權同僧用)。善見優波離上高座取象牙裝扇。結法藏訖放扇。下座禮僧已復座。智論若欲說法先禮僧已坐師子座。僧祇若為律師法師數師子座。散華著上不拂卻不得坐。打靜法維那先戶外具儀斂掌。傍門面入已至打處。立合常右手取椎舉起。擬砧訖然後打一聲不得有重響。方乃臥椎手從柄處捊之。然後合掌有所啟白。若有施與咒愿唱告等得等。維那口陳其緣不得打椎以為事用。除為眾亂等。三別人自行。十誦五人不應為說毗尼。謂試問無疑。問不為悔所犯故。問不受語問誥故。問者並不須答。四分上座不學戒。亦不讚嘆戒。有餘比丘樂學戒者不
【現代漢語翻譯】 現代漢語譯本 得云（Deyun）。有德行。毗尼母（Vinaya-matr，戒律之母）若治理佛塔、供奉僧眾，修繕僧房，人們計算其功勞應當償還工錢，並且必須籌劃衡量。違法會得罪，損害他人佈施的利益。如果病人，應慈悲地施予食物，根據病情適宜的食物。如果不是根據病情施食，會得罪。對於嬰兒、囚犯、懷孕者等，應慈悲地施捨，不要期望回報。在僧團中處理雜事進入眾堂時，首先必須在戶外預先安靜內心。《律藏》中說，應當以五種方式：一是以慈心（因為僧眾包括凡人和聖人，行為涉及粗細，都需要慈悲恭敬，尊重有德之人）。二應當謙卑自己，像擦拭灰塵的抹布（把好處推給別人，把過錯歸於自己，經常反省自己的過錯，不議論別人的缺點）。三應當知道坐起。如果見到上座不應該安坐，如果見到下座不應該起立（人應當在僧團中進退得當）。四他在僧團中不閑聊雜語，談論世俗之事。如果自己說法，或者請別人說法（僧團依據佛法，行動必須有規矩）。五見到僧團中有不合理的事情，內心不安忍，應當保持沉默（因為沒有好的同伴，所做的事情一定不合時宜，所以懷著忍耐保持沉默，權且與僧團保持一致）。 善見優波離（Upali，佛陀十大弟子之一，持戒第一）登上高座，拿起象牙裝飾的扇子。結束法藏後放下扇子，下座禮拜僧眾后回到座位。《智論》說如果想要說法，先禮拜僧眾後坐上師子座。僧祇（Samghati，僧伽梨）如果為律師、法師設定師子座，散花在上面，不拂去就不能坐。打靜法的維那（Karmadana，悅眾）先在戶外具足威儀，收斂手掌。從側門面向進入，到達敲打的地方。站立，合起左手，右手拿起木槌舉起。比劃到木砧后然後敲打一聲，不得有重響。然後放下木槌，手從柄處捋下來。然後合掌有所啟白。如果有施捨、咒愿、唱告等，可以敲打。維那口頭陳述其緣由，不得敲打木槌作為日常使用，除非爲了制止大眾喧譁等。三別（Sambahula）人自行。十誦（Dasabalakasa）五人不應該為他說毗尼（Vinaya，戒律）。即試探詢問沒有疑問，詢問不是爲了懺悔所犯的過錯，詢問不接受教誨，詢問者都不需要回答。《四分律》中說，上座不學習戒律，也不讚嘆戒律，有其他比丘樂於學習戒律的
【English Translation】 English version Deyun. One with virtuous conduct. If Vinaya-matr (Mother of Discipline) manages stupas, makes offerings to the Sangha, or repairs Sangha residences, people should calculate the merit and repay the labor costs, and careful planning and consideration are necessary. Violating the rules will lead to offenses and harm the benefits of others' donations. If someone is ill, compassionate offering of food should be given, according to what is suitable for the illness. If food is offered without considering the illness, it will lead to offenses. For infants, prisoners, pregnant women, etc., compassionate giving should be practiced without expecting any reward. When handling miscellaneous affairs in the Sangha and entering the assembly hall, one must first quiet the mind in advance outside. The Vinaya states that it should be done in five ways: First, with loving-kindness (because the Sangha includes both ordinary and noble beings, and actions involve both coarse and subtle matters, all require loving-kindness and respect, honoring those with virtue). Second, one should humble oneself, like a dust-wiping cloth (attributing good to others, taking blame upon oneself, constantly reflecting on one's own faults, and not criticizing others' shortcomings). Third, one should know when to sit and stand. If one sees a senior monk, one should not sit comfortably. If one sees a junior monk, one should not stand up (one should behave appropriately in the Sangha). Fourth, in the Sangha, one should not engage in idle chatter or discuss worldly affairs. If one is teaching the Dharma oneself, or asking others to teach the Dharma (the Sangha relies on the Dharma, and actions must have rules). Fifth, if one sees something unreasonable in the Sangha and feels uneasy, one should remain silent (because without good companions, actions will inevitably be inappropriate, so one should remain silent with patience, temporarily aligning with the Sangha). Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) ascends the high seat and picks up the ivory-decorated fan. After finishing the Dharma teaching, he puts down the fan, descends from the seat, bows to the Sangha, and returns to his seat. The Mahaprajnaparamita Shastra states that if one wants to teach the Dharma, one should first bow to the Sangha and then sit on the lion throne. The Samghati (monk's outer robe) states that if a lion throne is set up for a Vinaya master or Dharma teacher, flowers should be scattered on it, and one should not sit on it without brushing them off. The Karmadana (chant leader) who strikes the silence board first prepares himself with proper demeanor outside, folding his palms. He enters from the side door facing inward and arrives at the place to strike. Standing, he joins his left hand, raises the mallet with his right hand. After aiming at the anvil, he strikes once, without any echoing sound. Then he puts down the mallet, sliding his hand down from the handle. Then he joins his palms and makes his announcement. If there are offerings, blessings, announcements, etc., he may strike. The Karmadana verbally states the reason, and should not strike the mallet for daily use, unless it is to stop the crowd from being noisy, etc. The three separate (Sambahula) people act on their own. The five people of the Dasabalakasa should not explain the Vinaya (discipline) to him. That is, testing questions without doubt, asking is not for repentance of committed faults, asking does not accept teaching, and questioners do not need to answer. The Sarvastivada Vinaya states that the senior monk does not study the precepts, nor does he praise the precepts, and there are other monks who are happy to study the precepts.
能以時勸勉讚歎。我見如是上座過失故不讚嘆。恐余大習學長夜受苦。五分為知差次會等學書。不得為好廢業不聽卜相及問他吉兇。四分開學誦學書及學世論為伏外道故。雜法中新學比丘開學演算法。十誦好作文頌莊嚴章句是可怖畏不得作。毗尼母吾教汝一句一偈乃至後世應行者即行之。不應行者亦莫行之。後世比丘所說亦爾。五分佛制半月一剃髮。除無人難緣。論家四種次第。一上座二髮長三先洗頭四有緣欲行並前為剃。毗尼母剃髮者但除頭上毛及鬘。除毛一切不合卻所以剃者為除憍慢自恃心故。四分比丘不得為白衣剃髮。除欲出家者。若頭極長若兩月若廣兩指一剃。瓜極長如一麥剪之。不得用剪刀剪髮聽畜盛發器。十誦發當薶坑中。涅槃頭須瓜發悉皆長利破戒之之相。增一佛告比丘沙門出家有五毀辱法。一頭發長二瓜長三衣裳垢圿四不知時宜五多有所論。因即又生五過。人不信言不受其教人不喜見四妄言五斗亂彼此。當如是學。四分喜往白衣家五過。一不囑比丘入村。二在欲意男女中坐。三獨坐。四在屏覆處。五與女人說法過限。又有五過。一數見女人。二既相見便附近。三轉親厚。四便生欲意。五為欲意故或至死。若次死苦五種不應作親厚。若喜斗諍若多作業。若與勝人共爭若喜遊行不止。不為說法言示人善惡。
【現代漢語翻譯】 現代漢語譯本 能及時勸勉和讚歎。我因為見到這樣的上座（長老）有過失，所以不讚嘆，恐怕其他新學的人會長期受苦。按照《五分律》的規定，要知道學習的先後順序，比如先學會寫字。不能因為愛好而荒廢學業，不允許占卜算卦以及詢問他人吉兇。《四分律》中，學習的內容分為四種：學誦經、學寫字、學習世俗的言論，這是爲了降伏外道。在雜法中，允許新學的比丘學習演算法。《十誦律》認為，喜歡寫作華麗的頌文，用莊嚴的辭藻修飾文章，這是很可怕的，不應該這樣做。《毗尼母經》中說，我教導你們，一句一偈，乃至後世應該做的就去做，不應該做的就不要做。後世比丘所說的也是這樣。《五分律》中，佛規定每半個月剃一次頭髮，除非遇到無人或者其他困難的情況。論師剃髮的四種順序是：一、上座（長老）；二、頭髮長的；三、先洗頭的；四、有事要做的，可以排在前面剃。《毗尼母經》中說，剃髮的人只能剃頭上的毛髮和髮髻。剃除毛髮一切都是不合規矩的，之所以要剃髮，是爲了去除驕慢和自恃之心。《四分律》規定，比丘不得為在家居士剃髮，除非是想要出家的人。如果頭髮很長，或者兩個月，或者寬兩指，就應該剃一次。指甲很長，像麥子一樣長，就應該剪掉。不允許用剪刀剪頭髮，允許使用盛放頭髮的容器。《十誦律》規定，剃下來的頭髮應當埋在坑裡。《涅槃經》中說，頭髮、指甲長，都是破戒的象徵。《增一阿含經》中，佛告訴比丘，沙門出家有五種毀辱之法：一、頭髮長；二、指甲長；三、衣裳污垢；四、不知時宜；五、多有所論。因此又會產生五種過失：人們不相信他的話，不接受他的教導，人們不喜歡見到他，四、妄語，五、挑撥離間。應當這樣學習。《四分律》中，喜歡去白衣（在家居士）家有五種過失：一、不囑咐其他比丘就進入村莊；二、坐在有情慾的男女中間；三、獨自坐著；四、在隱蔽的地方；五、與女人說法超過限度。還有五種過失：一、經常見到女人；二、既然相見就靠近；三、變得親密；四、就產生情慾；五、因為情慾的緣故甚至會死。如果依次產生死亡的痛苦，這五種不應該親近。如果喜歡爭鬥，如果做很多事情，如果與勝過自己的人爭論，如果喜歡淫慾不止，不為他人說法，不指示他人善惡。
【English Translation】 English version He is able to exhort and praise in a timely manner. I do not praise such a senior monk (Upajjhaya) because I see his faults, fearing that other new learners will suffer for a long time. According to the rules of the Five-Part Vinaya (Pañcavargika), one should know the order of learning, such as learning to write first. One should not abandon studies because of hobbies, and it is not allowed to practice divination or ask others about good or bad omens. In the Four-Part Vinaya (Dharmaguptaka), the content of learning is divided into four types: learning to recite scriptures, learning to write, and learning worldly discussions, which is to subdue heretics. In miscellaneous rules, newly learning monks are allowed to study arithmetic. The Ten Recitation Vinaya (Daśa-bhāṇavāra-vinaya) believes that liking to write gorgeous hymns and decorating articles with solemn rhetoric is terrible and should not be done. In the Vinaya Mother (Vinaya-mātṛka), it is said, 'I teach you, one sentence, one verse, and even what should be done in later generations, do it; what should not be done, do not do it.' The same is true of what monks say in later generations. In the Five-Part Vinaya, the Buddha stipulated that hair should be shaved once every half month, unless there is no one or other difficult circumstances. The four orders of shaving for commentators are: 1. Senior monk (Upajjhaya); 2. Those with long hair; 3. Those who wash their hair first; 4. Those who have something to do can be shaved first. In the Vinaya Mother, it is said that those who shave their hair can only shave the hair and bun on the head. Shaving off all hair is not in compliance with the rules. The reason for shaving is to remove arrogance and self-reliance. The Four-Part Vinaya stipulates that monks shall not shave hair for lay people, unless they want to become monks. If the hair is very long, or two months, or two fingers wide, it should be shaved once. If the nails are very long, as long as wheat, they should be cut. It is not allowed to cut hair with scissors, and it is allowed to use a container to hold hair. The Ten Recitation Vinaya stipulates that shaved hair should be buried in a pit. The Nirvana Sutra (Mahāparinirvāṇa Sūtra) says that long hair and nails are symbols of breaking the precepts. In the Ekottara Agama (Ekottarika-āgama), the Buddha told the monks that Śrāmaṇas who leave home have five kinds of humiliating practices: 1. long hair; 2. long nails; 3. dirty clothes; 4. not knowing the time; 5. much discussion. Therefore, five faults will arise: people do not believe his words, do not accept his teachings, people do not like to see him, 4. lying, 5. inciting discord. One should learn like this. In the Four-Part Vinaya, there are five faults in liking to go to the homes of lay people: 1. entering the village without entrusting other monks; 2. sitting among men and women with desires; 3. sitting alone; 4. in a hidden place; 5. preaching to women beyond the limit. There are also five faults: 1. often seeing women; 2. approaching each other after seeing each other; 3. becoming close; 4. generating lust; 5. even dying because of lust. If the pain of death arises in sequence, these five should not be close to. If you like to fight, if you do a lot of things, if you argue with people who are better than yourself, if you like lust without stopping, do not preach to others, and do not show others good and evil.
成論出家人舍五慳。財物慳法慳家慳住處慳稱歎慳。廣相如彼。四分世間五寶難得。一值佛出世。二聞佛說法。三聞而解之。四如法而行。五得信樂心。十輪十事不成就。禪法樂著作役言說睡眠種種所求及以六塵但為利養。多諸過罪。乃至入阿鼻獄中。我聽清凈比丘受第一供養。若坐禪比丘闕少眾具但念諸惡。若眾緣具心得專一。四分不得賣卜誦咒處方治病等。由事容不實謗毀好人故。羅漢射事不中況凡夫乎。律云。凡有言誓應言。若我作是事南無佛。若汝作是事亦南無佛。不得雜餘地獄等。增一云。若有恐怖者當念如來法及聖眾皆悉除滅。五分無緣入尼寺步步墮。五百問有緣有尼界得宿不得入房。四分不嚼楊枝五過。口氣臭。不善別味。熱陰不消。不引食。眼不明。五分嚼已應凈洗棄。以蟲食死故。四分三事屏處。大小便嚼楊枝經行五益。堪遠行。能思惟少病消食飲得定久住。十誦若經行應直行。不遲疾畫地作相亦有經行堂閣。三千云。一于閑處。二于戶前。三講堂前。四于塔下。五于閣下。五處經行也。僧祇然燈法者不得卒持入房。應唱言。諸大德燈欲入。乃至滅燈亦爾。先以手遮語之。不聽用口吹手扇衣扇。當羈折頭焦去。油多得竟夕。一一如三十五卷中。五百問云。續佛光明晝不得滅。佛無明暗中。以本無言
【現代漢語翻譯】 現代漢語譯本 《成實論》中說，出家人應當捨棄五種慳吝：對財物的慳吝、對佛法的慳吝、對家庭的慳吝、對住處的慳吝、對讚歎的慳吝。這些慳吝的詳細情況如該論中所述。 《四分律》中說，在世間有五件事很難得到：一是值遇佛陀出世，二是聽聞佛陀說法，三是聽聞佛法后能夠理解，四是能夠如法修行，五是能夠獲得信樂之心。 《十輪經》中說，有十種事情不能成就：沉溺於禪定的快樂、寫作、役使他人、言語爭論、睡眠，以及種種所求和對六塵的貪戀，這些都只是爲了利益供養，會產生許多過錯，甚至墮入阿鼻地獄之中。我聽說清凈的比丘應該接受第一供養。如果坐禪的比丘缺少資具，就會只想著各種惡事；如果各種因緣具足，心就能專注。 《四分律》規定，出家人不得從事占卜、誦咒、處方治病等行為，因為這些事情容易不真實，從而誹謗好人。羅漢射箭都不一定能射中，更何況是凡夫呢？ 《律藏》中說，凡是發誓，應該說：『如果我做了這件事，南無佛（皈依佛陀）。』『如果你做了這件事，也南無佛（皈依佛陀）。』不得夾雜其他如地獄等言語。 《增一阿含經》中說，如果有人感到恐怖，應當憶念如來、佛法以及聖眾，這樣一切恐怖都會消除。 《五分律》規定，沒有因緣不得進入比丘尼寺院，否則每走一步都是墮落。 《五百問》中說，有因緣且有比丘尼的界限，可以借宿，但不得進入房間。 《四分律》規定，不嚼楊枝有五種過失：口氣臭穢、不能分辨味道、熱病不能消除、不能引起食慾、眼睛不明亮。《五分律》規定，嚼完楊枝后應該清洗乾淨並丟棄，因為楊枝會被蟲子吃掉而死亡。 《四分律》規定，有三件事適合在隱蔽的地方做：大小便、嚼楊枝、經行（散步）。經行有五種益處：能夠走遠路、能夠思考、少生疾病、容易消化食物和飲料、容易入定並長久安住。 《十誦律》規定，如果經行，應該直行，不要時快時慢，也不要畫地作記。寺院裡也有經行堂閣。《三千威儀經》中說，經行的地方有五處：一是在閑靜之處，二是在門前，三是在講堂前，四是在塔下，五是在閣下。 《僧祇律》中關於點燈的規定：不得突然拿著燈進入房間，應該唱言：『諸位大德，燈要進來了。』乃至熄滅燈時也是如此。先用手遮擋並告知，不可以用口吹、用手扇或用衣服扇。應當剪掉燈芯的焦頭。油多的話可以燃點到天亮。這些都詳細記載在第三十五卷中。《五百問》中說，要延續佛陀的光明，白天也不得熄滅燈，因為佛陀沒有在無明黑暗之中。本來就沒有（無明）。
【English Translation】 English version The Sarvastivada Vinaya states that a renunciant should relinquish five types of stinginess: stinginess towards possessions, stinginess towards the Dharma, stinginess towards family, stinginess towards dwelling places, and stinginess towards praise. The details of these stinginesses are as described in that treatise. The Dharmaguptaka Vinaya states that there are five things difficult to obtain in the world: first, encountering the emergence of a Buddha; second, hearing the Buddha preach the Dharma; third, being able to understand the Dharma after hearing it; fourth, being able to practice according to the Dharma; and fifth, being able to obtain a mind of faith and joy. The Dasacakra Sutra states that there are ten things that cannot be accomplished: indulging in the pleasure of meditation, writing, employing others, arguing, sleeping, and all kinds of desires and attachments to the six sense objects, which are only for the sake of profit and offerings, and will generate many faults, even leading to falling into the Avici Hell. I have heard that pure monks should receive the first offerings. If a meditating monk lacks the necessary requisites, he will only think of various evil things; if all the conditions are complete, the mind can be focused. The Dharmaguptaka Vinaya stipulates that renunciants must not engage in activities such as divination, chanting mantras, prescribing medicine, etc., because these things are easily untrue, thereby slandering good people. Even an Arhat may not be able to hit the target with an arrow, let alone an ordinary person? The Vinaya Pitaka states that whenever making a vow, one should say: 'If I do this, Namo Buddhaya (I take refuge in the Buddha).' 'If you do this, also Namo Buddhaya (I take refuge in the Buddha).' One must not mix in other words such as hell, etc. The Ekottara Agama Sutra states that if someone feels fear, they should remember the Tathagata, the Dharma, and the Sangha, and all fear will be eliminated. The Mahisasaka Vinaya stipulates that without a proper reason, one must not enter a Bhikkhuni monastery, otherwise every step is a fall. The Pancavimsatiprasna states that if there is a reason and there is a Bhikkhuni's boundary, one can stay overnight, but must not enter the room. The Dharmaguptaka Vinaya stipulates that not chewing a tooth-stick has five faults: bad breath, inability to distinguish tastes, inability to eliminate heat, inability to stimulate appetite, and unclear eyes. The Mahisasaka Vinaya stipulates that after chewing a tooth-stick, it should be cleaned and discarded, because the tooth-stick will be eaten by insects and die. The Dharmaguptaka Vinaya stipulates that there are three things suitable to do in a secluded place: urinating and defecating, chewing a tooth-stick, and walking meditation (cankrama). Walking meditation has five benefits: being able to walk far, being able to think, having fewer illnesses, easily digesting food and drink, and easily entering samadhi and abiding for a long time. The Sarvastivada Vinaya states that if walking meditation, one should walk straight, not fast and slow, and not draw marks on the ground. There are also walking meditation halls in monasteries. The Three Thousand Dignified Conduct Sutra states that there are five places for walking meditation: one is in a quiet place, two is in front of the door, three is in front of the lecture hall, four is under the stupa, and five is under the pavilion. The Sanghika Vinaya's regulations regarding lighting lamps: one must not suddenly carry a lamp into the room, one should announce: 'Venerable ones, the lamp is coming in.' The same is true when extinguishing the lamp. First, cover it with your hand and inform, do not blow with your mouth, fan with your hand, or fan with your clothes. The burnt head of the wick should be cut off. If there is a lot of oil, it can burn until dawn. These are all recorded in detail in the thirty-fifth volume. The Pancavimsatiprasna states that to continue the light of the Buddha, the lamp must not be extinguished during the day, because the Buddha is not in ignorance and darkness. Originally there was no (ignorance).
念齊限故滅有罪。賢愚中目連次知日直滅燈故也。五分若與乞兒乞狗乞鳥應量已食多少取分然後減乞。不得以分外施之。四分云。若食時若人非人應與一摶。毗尼母云。詣寺乞人無糧食者嬰兒獄囚懷妊等類。施之無過。比丘應學。僧祇然火七事無利。一壞眼二壞色三身羸四衣垢壞五壞臥具六生犯戒緣七增出俗話。撰集百緣經掃地五德。一自除心垢二亦除他垢三去憍慢四調伏心五增長功德得生善處。四共行同法。所謂誦持未必須多。道貴得要而神用莫準。互有強弱。有人聞誦極多於義不了。此則入道遲鈍。故涅槃云。寧以少聞多解義味。十住云。佛法貴如說行。不貴多讀多誦。既知如此。請依古德所示云。誦勝鬘一卷。攝一切佛法根本盡(如來藏一卷亦同趣得便誦)。戒本一卷攝一切止持行盡(出家人初受是已佛制即誦之)。羯磨一卷攝一切作持法盡(五歲已上不誦終身不離依止)。由道有根本行別止作也。誦此三卷統攝佛法綱要。諸餘大部經藏必須博讀。有廣見之長。亦匡輔心行助於道業得無罷散。俗中有要覽一卷十篇。並論為人志行之法。亦可披讀。雖不依文生見。而以俗方道固免於愆犯也。已外長時則坐禪問義請解求異等。若多聞多義則非此所論。則生而知之者上矣。三千云。沙門業者誦經坐禪勸化眾事。若不行
【現代漢語翻譯】 唸誦整齊有限制，所以能滅除罪業。在賢愚經中，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）知道太陽正直，燈火將滅的緣故（而及時念誦）。 五分律中說，如果（僧人）要佈施給乞丐、乞討的狗或鳥，應該衡量自己已經食用的多少，然後取出（一部分食物）進行佈施，不得超出自己應佈施的份額。 四分律中說，如果（僧人）在吃飯時遇到人或非人（鬼神），應該給他們一小團食物。 毗尼母經中說，到寺院乞討的人，如果沒有糧食，或者有嬰兒、囚犯、孕婦等，佈施給他們是沒有過錯的。比丘（bhiksu，出家男眾）應該學習這些。 僧祇律中說，點燃火的七件事是沒有利益的：一是損壞眼睛，二是損壞臉色，三是身體羸弱，四是衣服垢壞，五是損壞臥具，六是產生犯戒的因緣，七是增加世俗的談話。 撰集百緣經中說，掃地有五種功德：一是自己去除心中的污垢，二是也能去除他人的污垢，三是去除驕慢之心，四是調伏內心，五是增長功德，得以往生善處。 四個人共同修行相同的法門，所謂的誦持不必需很多。修道的關鍵在於抓住要點，而神妙的作用難以預測。彼此之間有強弱之分。有人聽聞誦讀很多，卻不瞭解其中的含義，這樣入道就會遲鈍。所以涅槃經中說，寧可少聽聞而多理解義理的滋味。 十住經中說，佛法貴在如所說而行，不在於多讀多誦。既然知道了這些，請依照古代大德所示：誦勝鬘經一卷，就攝取了一切佛法的根本（如來藏經一卷也同樣可以達到這個目的，方便的話就誦它）。戒本一卷，就攝取了一切止持的修行（出家人最初受戒時，佛陀就制定要誦讀它）。羯磨（karma，業）一卷，就攝取了一切作持的法（五歲以上不誦讀，終身不離開依止）。因為道有根本，修行有止和作的區別。 誦讀這三卷經書，就統攝了佛法的綱要。其餘的大部經藏必須廣泛閱讀，有廣博見識的長處，也能匡正輔助心行，有助於道業，不至於荒廢散亂。世俗中有一本要覽，共十篇，並論述為人處世的志向和行為的法則，也可以披閱閱讀。即使不依文生義，也能用世俗的方法鞏固道心，避免過失。 除此之外，長時間可以坐禪、問義、請教、尋求不同見解等。如果追求多聞多義，就不是這裡所討論的範圍了。那麼生來就知曉的人是最高等的了。 三千威儀經中說，沙門的行業是誦經、坐禪、勸化眾生等事。如果不修行。
【English Translation】 Reciting with proper limits can eliminate sins. In the Sutra of the Wise and the Foolish, Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) knew that the sun was directly overhead and the lamps were about to go out (so he recited in time). The Five-Part Vinaya states that if (a monk) wants to give alms to beggars, begging dogs, or birds, he should measure how much he has already eaten, and then take out (a portion of food) to give as alms, and should not exceed the amount he should give. The Four-Part Vinaya states that if (a monk) encounters humans or non-humans (ghosts and spirits) while eating, he should give them a small ball of food. The Vinaya-matrika Sutra states that it is not wrong to give alms to those who come to the monastery to beg for food, if they have no food, or if there are infants, prisoners, pregnant women, etc. Bhiksus (ordained male monastics) should learn these things. The Sanghika Vinaya states that there is no benefit in lighting a fire for seven things: first, it damages the eyes; second, it damages the complexion; third, the body becomes weak; fourth, the clothes become dirty; fifth, the bedding is damaged; sixth, it creates conditions for breaking the precepts; and seventh, it increases worldly talk. The Collected Sutra of a Hundred Causes states that there are five merits in sweeping the floor: first, one removes the defilements in one's own mind; second, one can also remove the defilements of others; third, one removes arrogance; fourth, one tames the mind; and fifth, one increases merit and is reborn in a good place. Four people practice the same Dharma together, and the so-called recitation does not need to be too much. The key to cultivation is to grasp the essentials, and the miraculous effects are difficult to predict. There are strengths and weaknesses between each other. Some people hear and recite a lot, but do not understand the meaning, so their entry into the path will be slow. Therefore, the Nirvana Sutra says, 'It is better to hear less and understand the taste of the meaning.' The Ten Stages Sutra says that the Buddha-dharma values practice as it is said, not in reading and reciting a lot. Now that you know these things, please follow the instructions of the ancient virtuous ones: Reciting one scroll of the Srimala Sutra encompasses the root of all Buddha-dharma (the Tathagatagarbha Sutra can also achieve this purpose, recite it if it is convenient). One scroll of the Pratimoksha encompasses all the practice of cessation and maintenance (when a monastic first receives the precepts, the Buddha stipulated that it should be recited). One scroll of Karma encompasses all the practices of action and maintenance (if one does not recite it after the age of five, one will not leave the reliance on it for life). Because the path has a root, and practice has the distinction between cessation and action. Reciting these three scrolls encompasses the outline of the Buddha-dharma. The other large sutra collections must be read extensively, which has the advantage of broad knowledge, and can also correct and assist the mind and practice, which is helpful to the path and will not be abandoned and scattered. In the secular world, there is a book called 'Essentials', which has ten chapters and discusses the aspirations and rules of conduct for dealing with people, which can also be read. Even if one does not generate views based on the text, one can use secular methods to consolidate the mind of the path and avoid mistakes. In addition to this, one can spend a long time in meditation, asking questions, seeking instruction, seeking different opinions, etc. If one pursues much hearing and much meaning, it is not within the scope of this discussion. Then those who are born knowing are the highest. The Three Thousand Dignities Sutra says that the work of a Sramana (mendicant) is to recite sutras, meditate, and encourage all beings, etc. If one does not practice.
者徒生徒死。或有受苦之困。十誦將來恐怖者說法無慈愍心。受持不通利。樂世法故莊嚴章句等。善見云。若師猶在應聽律藏及廣義疏。年別應受非一過也。諷誦通利是名律師恭敬于律。佛藏五夏已前依人受學律藏。五夏已后具知應學無我人法。善見云。何學律謂讀誦解義也。多雲。凡顯德有二。一為名利二為佛法眾生。隨時自在無所障礙。十誦律云除疑故得現通聖也。五出家要業。道俗二眾福智別修。理須識其分齊。別知其通局。非謂福智兩異道俗別行。但由俗網繁多靜業難繼。道門閑豫得專勝行。故分二途。必準兩通。不無雙遂。今且兩言。出家之人以身戒心慧為本。不得造經像寺舍等業錯亂次第。故唯得指授法則勸化俗人。是以僧有法能造。俗有事能作。終日相由而執據恒別。若乖法雜亂。失於聖制者名滅佛法。各住自分互相資成是住持之士。俗人以金石土木牙角布帛而作佛像。道人修五分法身。學三佛行名為造像(謂俗以事作道由法造)。俗以紙素竹帛筆墨抄寫以為經卷。道以聞思修慧為造法也。俗以草木墻字而用造寺。道以菩提涅槃智惠宮殿萬行所住大乘之宅為寺。雖形事相交而道意懸隔。不可亂業而相干雜。能護之者則知要矣。兼而行之盡美盡善。力之不逮各從本業。上來古德所遺。今引文證。智論云。
出家多修智慧。智慧是解脫因緣。俗人多修福德。福德是樂因緣(故知為樂則非出家本意)。僧祇云。供養舍利造塔寺非我等事。彼國王居士樂福之人自當供養。比丘事者所謂結集三藏勿令佛法速滅。即初受戒約告云。當勸化作福治塔供養眾僧(此是福分)。應學問誦經勤求聖果(此是道分)。始終兩修二途意別。六遇賊法。四分被賊剝不得露身行得罪。當以軟草若樹葉覆形應取長衣著之。無者若知友邊僧中覓衣著。無者應問有臥具不。有者當與不與者。自開庫取褥被擿解裁作衣。覆身出外乞衣。得已應還浣染縫治安置本處。不者結罪。善見行路見賊賊即持衣與年少令走。若賊逐失衣者眾中隨得一人折草樹葉。付與餘人使得遮身向寺。因失衣故。或得白衣服五大色不割截乃至外道衣著不犯。毗尼母令虛發弓聲使賊去。十誦賊來當擊鐘振鈴。擲石雲石下石下怖之令去。若逐失衣著僧衣還本處。若無人空隨於近處有僧者付本處。還立應取還之。僧祇云。若賊言僧物何處。比丘不得示寶處。又不得妄語。應示房舍床座等。佛物指塔邊供具等。若道中行有露令少年在前。有賊獸難老者在中央。欲令賊起慈心者老僧前行。七大小便法。四分不應久忍大小便。若去時捉廁草。彼廁多人集聽在前者。至廁外彈指。若謦咳令人非人知。
【現代漢語翻譯】 現代漢語譯本 出家之人應當多修習智慧。智慧是獲得解脫的因緣。在家人應當多修習福德。福德是獲得安樂的因緣（因此可知，追求安樂並非出家的本意）。《僧祇律》中說：『供養舍利、建造佛塔寺廟，不是我們出家人的事情。那些國王、居士等樂於修福之人自然會去供養。比丘應該做的事情是結集三藏經典，不要讓佛法迅速滅亡。』就像剛受戒時告誡的那樣：『應當勸人作福，修治佛塔，供養僧眾（這是福德的部分）。應當學習經文，背誦經典，勤奮追求聖果（這是修道的部分）。』從始至終，修福和修道是兩條不同的道路，其意圖也不同。 六、遭遇盜賊的處理方法。《四分律》中規定，如果被盜賊剝光衣服，不得裸身行走，否則會犯戒。應當用柔軟的草或樹葉遮蓋身體，應該找長衣穿上。如果沒有，就向相識的道友或僧眾借衣服穿。如果還是沒有，就應該詢問是否有臥具。如果有，就給予；如果不給，就自己打開倉庫，取出褥子或被子，拆開裁剪做成衣服，遮蓋身體后外出乞討衣服。得到衣服后，應該清洗、染色、縫補好，放回原來的地方。否則就會犯戒。《善見律毗婆沙》中記載，有人在路上遇到盜賊，盜賊就把衣服給一個年輕人讓他逃走。如果盜賊追趕，導致衣服丟失，僧眾中隨便找一個人折些草或樹葉，交給其他人，讓他遮蓋身體回到寺廟。因為丟失衣服的緣故，即使得到白色的衣服，或者五種不正的顏色的衣服，不割截，甚至外道的衣服，穿上也不算犯戒。《毗尼母經》中說，可以虛張聲勢，發出弓箭的聲音，使盜賊離開。《十誦律》中說，盜賊來時，應當敲鐘、搖鈴，投擲石頭，喊叫『石頭下！石頭下！』恐嚇他們，讓他們離開。如果追趕盜賊導致衣服丟失，穿上僧衣回到原來的地方。如果沒有人，就將衣服交給附近有僧眾的地方，讓他們歸還。歸還時，應當站立著接受歸還的物品。《僧祇律》中說，如果盜賊問僧眾的財物在哪裡，比丘不得指示寶物所在之處，也不得說謊，應當指示房舍、床座等。佛的財物可以指佛塔邊的供具等。如果在路上行走，有露體的情況，讓年輕人走在前面，遇到盜賊或野獸的危險，讓年老的人走在中間。想要讓盜賊生起慈悲心，就讓年老的僧人走在前面。 七、大小便的處理方法。《四分律》中規定，不應該長時間忍受大小便。去大小便時要拿著廁籌。如果廁所里人很多，在前面的人正在聽法，到達廁所外面時要彈指或咳嗽，讓人或非人知道。
【English Translation】 English version Those who have left home should cultivate wisdom extensively. Wisdom is the cause and condition for liberation. Laypeople should cultivate merit and virtue extensively. Merit and virtue are the cause and condition for happiness (therefore, it is known that seeking happiness is not the original intention of leaving home). The Saṃghika says: 'Making offerings to śarīra (relics) and building pagodas and temples are not our business. Those kings and laypeople who enjoy making merit will naturally make offerings. The business of bhikṣus (monks) is to compile the Tripiṭaka (Three Baskets of Buddhist scriptures), so that the Buddha Dharma will not perish quickly.' Just as it is advised at the time of receiving the precepts: 'You should encourage people to make merit, repair pagodas, and make offerings to the saṃgha (monastic community) (this is the part of merit). You should study the scriptures, recite the scriptures, and diligently seek the holy fruit (this is the part of the path).' From beginning to end, cultivating merit and cultivating the path are two different paths, and their intentions are also different. Six, methods for dealing with encountering thieves. The Dharmaguptaka-vinaya stipulates that if one is stripped of clothing by thieves, one must not walk naked, otherwise one will violate the precepts. One should cover the body with soft grass or leaves, and should find long clothes to wear. If there are none, borrow clothes from acquaintances or the saṃgha. If there are still none, one should ask if there are bedding items. If there are, give them; if not, open the warehouse yourself, take out a mattress or quilt, tear it apart and cut it into clothes, cover the body and go out to beg for clothes. After getting clothes, they should be washed, dyed, sewn, and put back in their original place. Otherwise, one will violate the precepts. The Samantapāsādikā records that someone encountered thieves on the road, and the thieves gave the clothes to a young man to let him escape. If the thieves chase, causing the clothes to be lost, find someone in the saṃgha to fold some grass or leaves and give them to others, so that he can cover his body and return to the temple. Because of the loss of clothes, even if you get white clothes, or clothes of five improper colors, without cutting them, or even clothes of non-Buddhists, wearing them is not a violation. The Vinaya-matrika says that you can make a false show of force, making the sound of bows and arrows, to make the thieves leave. The Daśabhūmika Sūtra says that when thieves come, you should ring the bell, shake the bell, throw stones, and shout 'Stones down! Stones down!' to scare them away and make them leave. If chasing thieves causes clothes to be lost, wear monastic robes and return to the original place. If there is no one, give the clothes to a nearby place with saṃgha, and let them return them. When returning, one should stand and accept the returned items. The Saṃghika says that if thieves ask where the saṃgha's property is, the bhikṣu must not indicate where the treasures are, nor should he lie, but should indicate the houses, beds, etc. The Buddha's property can refer to the offerings beside the pagoda, etc. If walking on the road, there is exposure, let the young people walk in front, and if there is danger of thieves or beasts, let the old people walk in the middle. If you want to make the thieves have compassion, let the old monks walk in front. Seven, methods for handling urination and defecation. The Dharmaguptaka-vinaya stipulates that one should not endure urination and defecation for a long time. When going to urinate or defecate, take toilet paper. If there are many people in the toilet, and the person in front is listening to the Dharma, when arriving outside the toilet, snap your fingers or cough to let people or non-humans know.
安衣置杙上若石草上。若風雨漬者當著衣。手堅投令不觸廁兩邊。堅安腳漸舉衣漸蹲。勿令前卻近兩邊。使大小便涕唾入廁孔。余如常法。已應別處洗穢。留殘水勿令有聲。以弊物拭。若手臭用土灰泥牛屎石揩𡐊揩澡豆一一洗之。不得在廁邊受誦經作衣妨余比丘。見有糞掃應除之。五分小便器入房中密塞口。房外應滿盛水。不得裸身上廁。三千威儀不洗大小便處。不得坐僧坐具。上座三寶若禮無福。應脫袈裟僧祇支大小便。八慈濟畜生法。四分慈心解他被系狗子。出他被溺豚子。解蘭若處賊系牛。並不犯。僧祇有神力奪賊物人。放諸禽畜。皆云慈作者不犯。十誦獵師逐畜入寺。從比丘索。比丘言。那得還汝。彼去生疑。佛言不犯。又被射鹿入寺。獵師言。此鹿中箭當更射殺。汝等避箭。諸比丘不與避。亦不與鹿。便呵已去。去後鹿死。佛言。應還獵師。若悲壞羅網及獄但犯吉羅。豬被箭入寺。比丘言何處。又是誰豬。無有豬主。去後白佛。佛言。有如是因緣。當作余語不犯。九避惡畜生法。五百問行路寄鬼神屋宿不得有觸擾意。生者犯墮。四分若蛇入屋若以筒盛若繩系應解已棄之。若患鼠入舍應驚出。若作檻出之。若患蝎蜈蚣蚰蜓入屋者以弊物以泥團以掃帚盛里棄之應解放。勿令死。有咒蛇法。文廣不出。若窗向患蝙
【現代漢語翻譯】 現代漢語譯本 安衣放在橛子上，或者石頭、草地上。如果衣服被風雨淋濕，就應該穿上。用手牢固地投擲，不要碰到廁所的兩邊。穩固地站好腳，慢慢地提起衣服，漸漸地蹲下。不要讓身體前後移動，靠近兩邊。不要讓大小便、鼻涕唾沫進入廁所的孔里。其餘的按照通常的方法。已經應該在別的地方洗滌污穢。留下殘餘的水，不要發出聲音。用破舊的物品擦拭。如果手有臭味，用土、灰、泥、牛糞、石頭擦拭，或者用澡豆一一清洗。不得在廁所旁邊誦經、縫製衣服，妨礙其他比丘。見到有糞便垃圾，應該清除掉。《五分律》說，小便器放入房間中，要嚴密地塞住口。房間外面應該盛滿水。不得裸著身體上廁所。《三千威儀經》說，不洗大小便的地方。不得坐在僧人的坐具上。對上座、三寶不禮敬，沒有福德。應該脫下袈裟、僧祇支大小便。八、慈濟畜生法。《四分律》說，以慈悲心解開被繩子拴住的狗。救出被覆蓋的溺水的小豬。解救蘭若處被賊人拴住的牛，這些都不算犯戒。《僧祇律》說，有具有神力的人奪取賊人的財物，放生各種禽畜，都說是以慈悲心做的，不算犯戒。《十誦律》說，獵人追逐野獸進入寺廟，向比丘索要。比丘說：『怎麼能還給你呢？』獵人離開后產生懷疑。佛說不算犯戒。又有被箭射中的鹿進入寺廟，獵人說：『這隻鹿中了箭，應當再射殺。你們躲避箭。』眾比丘不給他們躲避，也不把鹿給他們，獵人呵斥他們后離開。離開后鹿死了。佛說：『應該把鹿還給獵人。』如果悲憫而破壞羅網以及監獄，只犯吉羅罪。豬被箭射中進入寺廟，比丘問：『在哪裡？』『是誰的豬？』沒有豬的主人。獵人離開后稟告佛。佛說：『有這樣的因緣，應當說其他的話，不算犯戒。』九、避惡畜生法。《五百問》說，在路上寄宿在鬼神房屋裡，不得有觸擾鬼神的意思，產生這種想法就犯墮罪。《四分律》說，如果蛇進入房間，可以用筒盛或者用繩子繫住，解開后丟棄。如果擔心老鼠進入房屋，應該驚嚇驅趕出去。或者製作籠子捕捉後放出去。如果擔心蝎子、蜈蚣、蚰蜒進入房屋，用破舊的物品、泥團、掃帚盛裝起來丟棄，應該放生，不要讓它們死去。有咒蛇的方法，文字繁多，這裡不列出。如果窗戶朝向蝙蝠出沒的地方
【English Translation】 English version Place the robe on a peg, or on a stone or grass. If the robe gets wet from wind or rain, then wear it. Throw it firmly with your hand, making sure not to touch the sides of the toilet. Stand firmly with your feet, slowly lift the robe, and gradually squat down. Do not move your body back and forth, or get too close to the sides. Do not let urine, feces, mucus, or saliva enter the toilet hole. The rest should be done according to the usual method. You should already have washed away impurities elsewhere. Leave the remaining water without making a sound. Wipe with worn-out items. If your hand smells bad, scrub it with earth, ash, mud, cow dung, or stones, or wash it thoroughly with soap beans. Do not recite scriptures or sew robes near the toilet, as it may disturb other Bhikkhus. If you see feces or garbage, you should remove it. According to the Five-Part Vinaya (Pañcavargika), the urinal should be placed in the room with the opening tightly sealed. The outside of the room should be filled with water. Do not go to the toilet naked. The Three Thousand Dignities Sutra says not to wash the area after urinating or defecating. Do not sit on the Sangha's seat. Disrespecting the senior monks (Thera), the Three Jewels (Triratna) brings no merit. You should remove your kasaya (袈裟) and samghati (僧祇支) before urinating or defecating. Eight, the method of benefiting sentient beings. The Four-Part Vinaya (Dharmaguptaka) says that untying a dog tied with a rope with a compassionate heart, rescuing a drowning piglet that is covered, and rescuing a cow tied by thieves in a quiet place (Aranya 蘭若), are not considered violations. The Sanghika Vinaya says that if someone with supernatural powers takes the property of thieves and releases various birds and animals, it is said to be done with a compassionate heart and is not considered a violation. The Ten Recitations Vinaya says that a hunter chasing a wild animal enters a temple and asks the Bhikkhus for it. The Bhikkhu says, 'How can I return it to you?' The hunter leaves with doubts. The Buddha said it is not a violation. Also, a deer shot with an arrow enters a temple, and the hunter says, 'This deer has been shot with an arrow and should be shot and killed again. You should avoid the arrow.' The Bhikkhus do not allow them to hide, nor do they give them the deer. The hunter scolds them and leaves. After he leaves, the deer dies. The Buddha said, 'The deer should be returned to the hunter.' If one destroys nets and prisons out of compassion, one only commits a dukkhata offense. If a pig shot with an arrow enters a temple, the Bhikkhu asks, 'Where is it?' 'Whose pig is it?' There is no owner of the pig. After the hunter leaves, he reports to the Buddha. The Buddha said, 'If there is such a cause, you should say something else, and it is not a violation.' Nine, the method of avoiding evil animals. The Five Hundred Questions says that when staying overnight in a ghost or spirit's house on the road, you must not have any intention of disturbing the ghosts or spirits; having such an intention is a pattyantika offense. The Four-Part Vinaya says that if a snake enters a room, it should be placed in a tube or tied with a rope, untied, and discarded. If you are worried about rats entering the house, you should scare them away. Or make a cage to catch them and release them. If you are worried about scorpions, centipedes, or house centipedes entering the house, use worn-out items, mud balls, or brooms to collect them and discard them. You should release them and not let them die. There is a method of chanting to snakes, but the text is extensive and will not be listed here. If the window faces a place where bats appear
蝠燕雀入織作籠疏若安欞子。不得在多人住處。拾虱聽以器若毳若綿弊物拾著中。若走出筒盛蓋塞系床腳里。然律不明養法。準上蛇鼠並令出之不令內死。準須將養不爾殺生。若眾鳥鳴亂者應作聲驚。若彈弓若打水令去。十雜明治病法。善見作醫師得吉羅。為出家五眾合藥者得。若和尚父母在寺。疾病弟子亦得為合藥。又父母貧賤在寺內供養。凈人兄弟姊妹叔伯及叔伯母姨舅並得為合藥。無者自有亦得借用。不還者勿責。如是乃至七世。五百問若道人慈心作醫治得。不得取物自入。前人強與為福應取。若病不得服氣唾腫。同外道故。四分得學咒腹中蟲病。若治宿食不消。若學咒毒等為自護不為活命。患吐用頭髮燒末以水和漉服。患熱以栴檀涂。沉水亦佳。患毒服腐爛藥。已落地者以水和漉受服。未墮地者以器盛之水和漉服不須受。田中泥亦須水和受服。五分青木香著衣中辟蟲。誦咒時不啖鹽。不眠床佛聽神咒法爾。僧祇生癰癤用小麥研涂之。十誦不凈脂鹽得服。四分不凈酥用灌鼻。
沙彌別行篇第二十八(此翻為息慈謂息世染之情以慈濟群生也又云初入佛法多存俗情故須息惡行慈也)
沙彌建位出俗之始。創染玄籍標心處遠。自可行教正用承修。濫跡相濟。世涉多有。然信為道原功德之母。智是出世解脫
之因。夫出家者必先此二。如未曉此徒自剃著。內心無道外儀無法。縱放愚情還同穢俗。所以入法至於晧首觸事面牆者。良由自無奉信聖智無因而生。但務養身。寧知出要勝業。故先明出俗本意。后依意隨解。初中七門。一明出家元緣。二勸出有益。三障出有損。四行凡罪行。五行凡福行。六明行聖道行。七大小乘相決同異。初中華嚴云。若有不識出家法樂著生死不求脫。是故菩薩舍國財為之出家求寂靜。五欲所縛不離家。欲令眾生解脫故示現不樂處五欲。是故出家求解脫。以此文證。故知出家功由菩薩。郁伽長者經涅槃經等並有出家之法。二明勸出有益者。華手經菩薩有四法。轉身當作善來比丘蓮華化生。現增壽命。一自樂出家。亦勸助他人令其出家。二求于佛法無有懈倦亦勸他人。三自行和忍亦勸他人。四習行方便深發大愿。出家功德經云。若放男女奴婢人民出家功德無量。譬四天下滿中羅漢百歲供養不如。有人為涅槃故一日一夜出家受戒功德無邊。又如起七寶塔至三十天不如出家功德。智論云。出家人雖破戒破戒墮罪罪畢得解脫。如蓮華色尼本生經說。如佛度醉婆羅門。以無量世來無出家心因醉發心后當得道。因說出家偈。本緣經云。一日一夜出家故二十劫不墮三惡。祇律一日一夜出家修梵行離六百六千六十歲
【現代漢語翻譯】 現代漢語譯本 出家的因由。凡是出家的人必須首先明白這兩點。如果還不明白這兩點就剃髮出家，內心沒有佛法，外在的儀容也沒有法度，放縱愚昧的情感，和世俗之人沒有區別。所以進入佛門直到年老，遇到事情仍然像面對墻壁一樣茫然無措，就是因為自身沒有奉信聖賢的智慧，沒有因由而生出智慧。只顧保養身體，哪裡知道出離生死輪迴才是殊勝的事業。所以首先要明白出離世俗的本意，然後依照這個本意去理解。最初分為七個方面：一、闡明出家的根本因緣。二、勸勉出家有益處。三、阻礙出家會有損害。四、凡夫所行的罪惡行為。五、凡夫所行的有福報的行為。六、闡明修行聖道的行為。七、大小乘佛法之間的區別和相同之處。最初，《華嚴經》中說：『如果有人不認識出家的法樂，貪戀生死輪迴，不尋求解脫，所以菩薩捨棄國家和財富，爲了出家尋求寂靜。被五欲所束縛，不能離開家庭。爲了讓眾生解脫，示現不樂於五欲。所以出家是爲了求解脫。』用這段經文來證明，就知道出家的功德來自於菩薩。《郁伽長者經》、《涅槃經》等都有關於出家之法的記載。二、闡明勸勉出家有益處。《華手經》中說菩薩有四種行為，轉身就能成為『善來比丘』，在蓮花中化生，顯現增長壽命。一、自己樂於出家，也勸助他人使其出家。二、尋求佛法沒有懈怠，也勸他人。三、自己實行和忍，也勸他人。四、學習實行方便法門，深發大愿。《出家功德經》中說：『如果放男女奴婢人民出家，功德無量。譬如四天下都充滿羅漢，一百年供養他們，不如有人爲了涅槃的緣故，一日一夜出家受戒的功德無邊。』又如建造七寶塔直到三十三天，不如出家的功德。《智論》中說：『出家人即使破戒，破戒墮入罪惡，罪惡完畢也能得到解脫。』如蓮華色尼本生經所說，如佛陀度化醉酒的婆羅門，因為無量世以來沒有出家之心，因為醉酒而發心，後來應當得道。因此說了出家的偈語。《本緣經》中說：『一日一夜出家的緣故，二十劫不墮三惡道。』《祇律》中說：『一日一夜出家修行梵行，遠離六百六千六十歲（的輪迴之苦）。』
【English Translation】 English version The cause of renunciation. Those who renounce the world must first understand these two points. If they do not understand these two points and shave their heads to become monks, they have no Dharma in their hearts, and their external appearance has no rules. Indulging in foolish emotions is no different from ordinary people. Therefore, those who enter the Dharma and remain clueless even in old age are because they lack faith in the wisdom of the saints and have no cause for wisdom to arise. They only care about nourishing their bodies, not knowing that escaping the cycle of birth and death is the supreme undertaking. Therefore, one must first understand the original intention of renouncing the world, and then understand according to this intention. Initially, it is divided into seven aspects: 1. Clarifying the fundamental cause of renunciation. 2. Encouraging the benefits of renunciation. 3. Obstacles to renunciation that cause harm. 4. The sinful actions of ordinary people. 5. The meritorious actions of ordinary people. 6. Clarifying the practice of the holy path. 7. The differences and similarities between the Mahayana and Hinayana Buddhist teachings. Initially, the Avatamsaka Sutra says: 'If someone does not recognize the joy of the Dharma of renunciation, is attached to the cycle of birth and death, and does not seek liberation, therefore, Bodhisattvas abandon their countries and wealth to renounce the world and seek tranquility. Bound by the five desires, they cannot leave their homes. To liberate sentient beings, they manifest as not delighting in the five desires. Therefore, renunciation is for seeking liberation.' Using this passage to prove it, we know that the merit of renunciation comes from Bodhisattvas. The Vimalakirti Sutra, the Nirvana Sutra, etc., all contain records of the Dharma of renunciation. 2. Clarifying the benefits of encouraging renunciation. The Hua Shou Sutra says that Bodhisattvas have four actions, and they can turn around and become 'Welcome, Bhikshus', be born in lotuses, and manifest increased lifespan. 1. They themselves are happy to renounce the world, and they also encourage others to renounce the world. 2. They seek the Dharma without懈怠 (xie dai: laxity), and they also encourage others. 3. They practice 和忍 (he ren: harmony and forbearance) themselves, and they also encourage others. 4. They learn to practice expedient methods and deeply make great vows. The Merit of Renunciation Sutra says: 'If you let men, women, slaves, and people renounce the world, the merit is immeasurable. For example, if the four continents are full of Arhats, and you make offerings to them for a hundred years, it is not as good as someone who renounces the world and takes precepts for one day and one night for the sake of Nirvana, the merit is boundless.' Furthermore, building seven-treasure pagodas up to the thirty-third heaven is not as good as the merit of renunciation. The Mahaprajnaparamita Sastra says: 'Even if a renunciant breaks the precepts, falls into sin, and the sin is over, he can still be liberated.' As the Lotus Color Nun Jataka says, like the Buddha liberating the drunken Brahmin, because he had no intention of renouncing the world for countless lifetimes, he made a vow because of drunkenness, and later he should attain the Tao. Therefore, he spoke the verses of renunciation. The Ben Yuan Jing says: 'Because of renouncing the world for one day and one night, one will not fall into the three evil realms for twenty kalpas.' The Vinaya says: 'Renouncing the world for one day and one night and practicing Brahma conduct, one is away from six hundred sixty-six thousand and sixty years (of the suffering of reincarnation).'
三塗苦。三障出有損。出家功德云。若為出家者作留礙抑制此人斷佛種。諸惡集身猶如大海。現得癩病死入黑闇地獄。無有出期。四明既出家已行凡罪行。大寶積經云。出家有二種縳。一見縳。二利養縳。有二癰瘡。一者求見他過。二者自覆己罪。經中又言。有二毒箭。雙射其心。一邪命為利。二樂好衣缽。涅槃云。我涅槃后濁惡世時。多有為飢餓故發心出家。名為禿人。見有持戒威儀具足。清凈比丘護持正法。驅逐令出若殺若害。若論罪行且列五種。所謂貪慾瞋恚愛親求利慳嫉等五。並如別鈔隨事引文。五明出家行凡福行。謂有比丘。出家已后但知持戒。不志尚道。以戒為上余悉不為用為非道。內多瞋怒自污凈心情無勝進。此戒取見見取煩惱。欲界下業非上界行。若修世禪是上界業終退生死未有出期。乃至多聞佈施講經誦習並是欲有未成無漏。智論云。世間法者孝順父母。供養沙門。佈施持戒四禪四無色定唸佛法僧九想等是。成論云。于持戒多聞禪定等少利事中自以為足。以貪著此少利事故忘失大利。智者不應貪著小利忘失大利。六明出家行聖道行。但出聖道無始未曾。皆由著世慣習難捨。今既拔俗必行聖業。經中乃多要分三位。一者小乘人行。觀事生滅知無我人善惡等性。二小菩薩行。觀事生滅知無我人善惡等相
【現代漢語翻譯】 現代漢語譯本 三塗（地獄、餓鬼、畜生三惡道）的痛苦。三障（煩惱障、業障、報障）的出現是有損害的。出家的功德說：如果為出家者設定障礙，抑制此人，就是斷絕佛種。各種罪惡聚集在身上，猶如大海。現世會得癩病，死後墮入黑暗地獄，沒有脫離之期。四明（可能是指四明尊者或四明教義）既然已經出家，卻行凡夫的罪行。《大寶積經》說：出家有兩種束縛，一是見解上的束縛，二是利養上的束縛。有兩種癰瘡，一是喜歡看到別人的過錯，二是掩蓋自己的罪過。經中又說：有兩支毒箭，同時射向他的心，一是邪命（不正當的謀生手段）爲了利益，二是喜歡好的衣服和缽。《涅槃經》說：我涅槃后，在污濁罪惡的時代，很多人爲了飢餓的緣故發心出家，名為禿人。見到有持戒威儀具足、清凈的比丘護持正法，就驅逐令其離開，或者殺害。如果論述罪行，且列舉五種，所謂貪慾、瞋恚、愛戀親屬、追求利益、慳吝嫉妒等五種。並如別鈔（其他抄本）隨事引用經文。五明（可能是指五明尊者或五明教義）出家，卻行凡夫的福報之行，說的是有比丘，出家以後只知道持戒，不立志追求聖道，以持戒為最上，其餘全部不用，認為是非正道。內心多有瞋怒，自己玷污清凈的心情，沒有殊勝的進步。這是戒禁取見，見取煩惱。是欲界下等的行業，不是上界之行。如果修習世間禪定，是上界之業，最終會退轉，生死輪迴沒有脫離之期。乃至博學多聞、佈施、講經、誦習，都是欲界所有，沒有成就無漏智慧。《智度論》說：世間法就是孝順父母，供養沙門，佈施持戒，四禪四無色定，唸佛法僧，九想等。成實論說：在持戒、多聞、禪定等少量利益的事情中，就自以為滿足，因為貪著這些少量利益的緣故，忘記了大利益。智者不應該貪著小利，忘記大利。六明（可能是指六明尊者或六明教義）出家，修行聖道之行。但是聖道無始以來未曾證得，都是由於執著世間，慣於習染難以捨棄。現在既然已經超越世俗，必須修行聖業。經中大多需要分為三個位次。一是小乘人所行，觀察事物生滅，知道沒有我、人、善惡等自性。二是小菩薩所行，觀察事物生滅，知道沒有我、人、善惡等相狀。
【English Translation】 English version The suffering of the three evil paths (hell, hungry ghosts, animals). The arising of the three obstacles (klesha-avarana [afflictive obstructions], karma-avarana [karmic obstructions], vipaka-avarana [resultant obstructions]) is detrimental. The merit of renunciation is described as follows: If one creates obstacles for those who renounce, suppressing this person, it is cutting off the Buddha-seed. All kinds of evils gather on the body, like a vast ocean. In this life, one will contract leprosy, and after death, fall into the dark hell, with no hope of escape. Siming (possibly referring to Venerable Siming or the Siming teachings), having already renounced, engages in the sinful actions of ordinary people. The Maharatnakuta Sutra says: There are two kinds of bondage for a renunciate: first, the bondage of views; second, the bondage of gain and support. There are two kinds of ulcers: first, the desire to see the faults of others; second, the concealment of one's own faults. The sutra also says: There are two poisonous arrows that simultaneously pierce the heart: first, wrong livelihood (dishonest means of support) for the sake of profit; second, delight in fine robes and alms bowls. The Nirvana Sutra says: After my nirvana, in the age of turbidity and evil, many will renounce out of hunger, and they are called 'bald people'. When they see bhikkhus who uphold the precepts, are complete with dignified conduct, and are pure, protecting the dharma, they expel them, kill them, or harm them. If we discuss sinful actions, let us list five kinds: namely, greed, hatred, attachment to relatives, seeking profit, and stinginess and jealousy. And as in other commentaries, scriptures are quoted according to the matter at hand. Wuming (possibly referring to Venerable Wuming or the Wuming teachings) renounces, but engages in the meritorious actions of ordinary people, referring to bhikkhus who, after renouncing, only know how to uphold the precepts, and do not aspire to the path, taking the precepts as supreme, and not using anything else, considering it to be non-path. Inwardly, they have much anger, defiling their pure minds, and there is no superior progress. This is clinging to precepts and views, the afflictions of clinging to views. It is the lower karma of the desire realm, not the practice of the upper realms. If one cultivates worldly dhyana, it is the karma of the upper realms, but ultimately one will regress, and there is no hope of escaping samsara. Even vast learning, generosity, lecturing on the scriptures, and recitation are all within the realm of desire, and have not achieved unconditioned wisdom. The Mahaprajnaparamita-sastra says: Worldly dharmas are filial piety towards parents, offering to sramanas, generosity, upholding the precepts, the four dhyanas, the four formless attainments, mindfulness of the Buddha, dharma, and sangha, the nine contemplations, etc. The Tattvasiddhi-sastra says: In the small benefits of upholding the precepts, vast learning, dhyana, etc., one becomes self-satisfied, and because of attachment to these small benefits, one forgets the great benefit. The wise should not be attached to small benefits and forget the great benefit. Liuming (possibly referring to Venerable Liuming or the Liuming teachings) renounces, and practices the path of the sages. But the path of the sages has never been attained since beginningless time, all because of attachment to the world, and being accustomed to defilements that are difficult to abandon. Now that one has transcended the mundane, one must practice the work of the sages. The sutras mostly need to be divided into three stages. First, the practice of Hinayana practitioners, observing the arising and ceasing of things, knowing that there is no self, person, good, evil, etc., nature. Second, the practice of lesser bodhisattvas, observing the arising and ceasing of things, knowing that there is no self, person, good, evil, etc., characteristics.
。三大菩薩行。觀事是心意言分別。故攝論云。從愿樂位至究竟位名觀中。緣意言分別為境。離此無別余法。上二別行如余所明。若入道方便除疑舍障要拔諸行。常志行者如別行門二十卷中具廣分別。七明大小乘相決同異。三乘道行如上已明。今通決正不出三學。一切聖人無不行此。若據二乘戒緣身口。犯則問心。執則障道。是世善法。違則障道。不免三塗。定約名色。緣修生滅為理。二乘同觀。亦無諦緣之別。故佛性論云。二乘之人約虛妄觀無常等相以為真如。慧取觀照。與定義別體同。若據大乘戒分三品。律儀一戒不異聲聞。非無二三有異。護心之戒更過恒式。智論問云。菩薩住于實相不得一法。得破戒不。答曰。以住于實相故尚不作福。何況作罪。雖種種因緣不破戒人。問。地持云。寧起身見不惡取空。佛藏寧起斷滅見不起我想。二言何違。答。地持為存世法則有善業。惡取空者交壞世人善心。無益自他。佛藏勸斷滅見。雖現非善利后因保著心少便得解脫。各有所明。問。菩薩寧起貪心不一念起瞋。由瞋違生故。若爾得起貪不。智論云。如色界天猶斷五蓋十不善。得生彼梵世天。無始來不斷欲惡者尚不得生況出聖道遠離欲惡本所不得。今若有欲何可得耶。攝論云。菩薩得無分別智一切塵不顯現。由有勝智方便具
行殺生等十惡。由前有利益故自無染濁過失。縱有利益有過失不應行。準此初地已上方得用此無分別智。故地前不合涅槃持息世譏嫌戒。與性重戒無別。因說菩薩持戒相。羅剎乞浮囊。喻明五篇六聚護罪法。又云。若未住不動地。有因緣故得破戒。此則八地以上。或可凈心地以上。若論定慧小觀相空深觀唯識。鈍見空時不分別色。利知唯識不分別空。且分大小二乘略知途略。但相似道相似善難知難學多墮邪林。理須通學方堪正觀。不以誦語而為道業。如十住婆沙及十地中說。又經云。以因多聞得智惠故便入佛法。不得頓學猶如太海。又以三事驗三道也。凡夫但自為。二乘自為兼他。大乘唯為於他。此三發意別故成果亦別。若論緣事心乖事同。且知大略而已。就後段中更分為五。一明出家具緣。二作法不同。三受戒方式。四隨戒相。五雜行教示。初中僧祇七歲解知好惡者應與出家。八十九十太老。過七十臥起須人不聽度。若能修習諸業聽出家。若太老太小已出家不應驅出。比丘越悔。央掘經老母求佛出家。佛以偈止。汝今年衰老出家時已過。但當深信心以法自穌息。凈飯王求佛出家。律中佛言。但觀無常諸行足以得道不須出家。智論云。若二根無根者毗尼中以無得道根故不得出家。失男女相其心不定。結使多智惠淺薄。
故大乘中無所不容。但以其心邪曲難可拔濟。如稠林曳曲水故不得入佛法中。善見欲燒寺者聽不白父母得度出家。五百問云。父母王法不聽盜度犯重。此謂教化示導令棄背課役。故如論中得度。違王教吉羅。自來者得。又云。若賊捉比丘賣。後來投比丘。初時得經主不得。若主賜姓放出經無正文。僧祇欲新出家者先說苦事。謂一食一住一眼少飲食多學問言能不。答可者方得受之。四分不得畜二沙彌。若畜者須乞畜眾。具德如度人法中。祇中不得畜眾多沙彌。聽一極至三人。若大德比丘多人與兒令度苦勸與猶人。故不從遣與餘人得自教詔。有三品。從七歲至十三名驅烏沙彌。從十四至十九名應法沙彌。從二十至七十名字沙彌。五百問云。若出家已后盜本家中物犯棄。何以故。初出家時一切舍非己物。本伏藏本債息亦同。二作法者欲出家者至僧伽藍中立眼見耳不聞處。作單白和僧使大眾知聞。為成問答無失。如律中度巧師兒。說羯磨云。大德僧聽是某甲從某甲求剃髮。若僧時到僧忍聽某甲從某甲剃髮。白如是。律云。若僧和合者善。不爾者房房語令知。作已應與剃髮。先請和尚。應具儀教云。大德一心念。我某甲請大德為和尚。愿大德為我作和尚。我依大德故得剃髮出家。慈愍故三請。其阿阇梨文亦準此(謂剃髮及受十戒
【現代漢語翻譯】 因此，大乘佛法中沒有什麼不能包容的。只是因為有些人的心術不正，難以救拔，就像在茂密的森林中牽引彎曲的水流，所以無法進入佛法之中。《善見律毗婆沙》中說，想要燒燬寺廟的人，允許不稟告父母就剃度出家。 《五百問經》中說，父母和國王的法律不允許私自剃度，否則就犯重罪。這裡所說的，是指教化引導，使他們放棄背離世俗的勞役。因此，就像律論中所說，可以允許他們出家。違背國王的命令，會犯吉羅罪。自己主動來出家的，可以允許。經中又說，如果強盜捉住比丘並賣掉，後來這個人又來投奔比丘，最初賣他的經主不能得到利益。如果經主賜予他姓氏並放他走，經中沒有明確的條文說明。 《僧祇律》中，想要新出家的人，先要告訴他苦行之事，即一日一食、一處居住、一眼觀照、少飲食、多學習，並詢問他是否能夠做到。回答說可以，才能允許他受戒。 《四分律》中，不允許蓄養兩個沙彌。如果想要蓄養，需要乞求大眾的允許。具備德行的人，就像度人法中說的那樣。《僧祇律》中，不允許蓄養眾多的沙彌，允許最多一到三人。如果大德比丘有很多人把孩子託付給他，勸說他就像對待普通人一樣，所以不聽從，把孩子交給其他人，可以自己教導。沙彌有三種品類：從七歲到十三歲，稱為驅烏沙彌；從十四歲到十九歲，稱為應法沙彌；從二十歲到七十歲，稱為名字沙彌。《五百問經》中說，如果出家之後盜取原本家中的物品，就犯了棄罪。為什麼呢？因為最初出家的時候，一切都捨棄了，不是自己的東西。原本的伏藏和原本的債息也是一樣。剃度作法的人，想要出家的人來到僧伽藍（Sangharama，僧院）中，站在眼睛能看到但耳朵聽不到的地方，作單白羯磨（Ekaksara-karma，一種簡單的宣告儀式），讓僧眾知道。爲了完成問答，不能有缺失。就像律中剃度巧師的兒子一樣，宣說羯磨文說：『大德僧眾請聽，這位某甲從某甲處請求剃髮。如果僧眾認為時機已到，僧眾就允許某甲從某甲處剃髮。』白如是。律中說：『如果僧眾和合，那就好。否則，就到各個房間告知。』作法完畢后，應該為他剃髮。先請和尚（Upadhyaya，親教師），應該具足禮儀教導說：『大德一心念，我某甲請大德為和尚，愿大德為我作和尚，我依靠大德的緣故得以剃髮出家，慈悲憐憫我。』這樣三請。阿阇梨（Acarya，軌範師）的文書也參照這個（指剃髮以及受十戒）。 現代漢語譯本
【English Translation】 Therefore, there is nothing that is not accommodated within the Mahayana (Great Vehicle). It is only because some people's minds are perverse and difficult to save, like trying to guide a winding stream through a dense forest, that they cannot enter the Buddha Dharma. The Shan Jian Lu Piposha says that those who want to burn down temples are allowed to be ordained without informing their parents. The Five Hundred Questions Sutra says that parents and the king's law do not allow unauthorized ordination, otherwise, it is a serious offense. What is said here refers to teaching and guiding them to abandon secular duties. Therefore, as stated in the Vinaya (monastic rules), they can be allowed to be ordained. Violating the king's order incurs a jila offense. Those who come to be ordained voluntarily can be allowed. The sutra also says that if a robber captures a Bhikshu (monk) and sells him, and later this person comes to join the Bhikshu, the original owner who sold him cannot benefit. If the owner gives him a surname and lets him go, there is no clear provision in the sutra. In the Sanghika Vinaya, those who want to be newly ordained are first told about the ascetic practices, that is, one meal a day, living in one place, one eye watching, little food, much learning, and asked if they can do it. Only if they answer 'yes' can they be allowed to receive the precepts. In the Four-Part Vinaya, it is not allowed to keep two Shramanas (novices). If you want to keep them, you need to ask for the permission of the Sangha (monastic community). Those with virtue are like those mentioned in the Dharma of Ordination. In the Sanghika Vinaya, it is not allowed to keep many Shramanas, allowing a maximum of one to three. If a virtuous Bhikshu has many people entrusting their children to him, he should persuade them as if they were ordinary people, so he does not listen and gives the children to others, and can teach them himself. There are three categories of Shramanas: from seven to thirteen years old, they are called Qu Wu Shramanas; from fourteen to nineteen years old, they are called Ying Fa Shramanas; from twenty to seventy years old, they are called Zi Sha Shramanas. The Five Hundred Questions Sutra says that if, after ordination, one steals items from their original home, they commit the qi offense. Why? Because at the time of initial ordination, everything is given up, and it is not one's own. The original hidden treasures and the original debt interest are the same. The person performing the ordination ceremony, the person who wants to be ordained comes to the Sangharama (monastery), stands in a place where the eyes can see but the ears cannot hear, and performs a Ekaksara-karma (a simple declaration ceremony), letting the Sangha know. In order to complete the question and answer, there must be no omissions. Just like in the Vinaya, the son of the skilled craftsman is ordained, and the karma statement is proclaimed: 'Venerable Sangha, please listen, this so-and-so requests ordination from so-and-so. If the Sangha deems the time appropriate, the Sangha allows so-and-so to be ordained by so-and-so.' The announcement is made in this way. The Vinaya says: 'If the Sangha is in harmony, that is good. Otherwise, inform each room.' After the ceremony is completed, he should be shaved. First, invite the Upadhyaya (preceptor), and should teach with proper etiquette, saying: 'Venerable One, with one mind, I, so-and-so, invite the Venerable One to be my Upadhyaya, I wish the Venerable One to be my Upadhyaya, I rely on the Venerable One to be ordained, have compassion on me.' This is requested three times. The document for the Acarya (teacher) also refers to this (referring to shaving and receiving the ten precepts). English version
二師)。應以諸部會明立出家儀式。在於露地香水灑之。周匝七尺四角懸幡。中安一座擬出家者。復說二勝座擬二師坐。欲出家者著本俗服。拜辭父母尊者訖口說偈言。流轉三界中恩愛不能脫。棄恩入無為真實報恩者。乃脫俗服(出清信士度人經)。善見云。以香湯洗浴除白衣氣。仍著出家衣。正得著泥洹僧僧祇支。未得著袈裟便入道場(出度人經)。來至和尚前互跪。和尚應生兒想。不得生污賤心。弟子于師生父想。應為說發毛爪齒皮。何以故。有人曾觀此五。今為落髮即發先業便得悟道。如羅睺羅落髮未竟便得羅漢。如熟癰待刺蓮華待日。為說法已向阿阇梨前坐(出善見論)。以香湯灌頂贊云。善哉大丈夫能了世無常。舍俗趣泥洹。希有難思議。教禮十方佛竟。行者說偈言。歸依大世尊。能度三有苦。亦愿諸眾生普入無為樂。阿阇梨乃為剃髮。旁人為誦出家唄云。毀形守志節。割愛無所親。棄家弘聖道。愿度一切人(出度人經)。與剃髮時當頂留五三週羅發。來至和尚前互跪。和尚問云。今為汝去頂發可不。答言爾。便為除之。除已和尚授與袈裟。便頂戴受。受已還和尚。如是三反。和尚爲著之(出善見論)。說偈言。大哉解脫服無相福田衣披奉如戒行。廣度諸眾生。禮佛訖行繞三匝說自慶偈。遇哉值佛者何人誰
【現代漢語翻譯】 （二位導師）。應當依據各部會的規定，明確出家儀式。在露天灑上香水，周圍七尺懸掛四角幡。中央設定一座，給預備出家的人坐。再說兩個殊勝的座位，給兩位導師坐。想要出家的人穿著原來的俗家衣服，拜別父母尊長后，口中唸誦偈語：『流轉三界中，恩愛不能脫，棄恩入無為，真實報恩者。』然後脫下俗家衣服（出自《清信士度人經》）。 《善見律毗婆沙》中說，用香湯沐浴，去除白衣之氣，然後穿上出家人的衣服。首先穿上泥洹僧（Nivasa，內衣）和僧祇支（Samghati，覆肩衣），還不能穿袈裟，然後進入道場（出自《度人經》）。來到和尚（Upadhyaya，親教師）面前，互相跪拜。和尚應該生起對待嬰兒的想法，不得生起輕賤之心。弟子對師父生起對待父親的想法。應該為弟子講解頭髮、毛髮、指甲、牙齒、面板的本質。為什麼呢？因為有人曾經觀察過這五種不凈之物，現在為他剃髮，就能啓發他過去的業力，從而悟道。例如羅睺羅（Rahula，佛陀之子）剃髮未完成就證得阿羅漢果。就像成熟的癰瘡等待刺破，蓮花等待陽光。說法完畢后，面向阿阇梨（Acarya，教授師）坐下（出自《善見律毗婆沙》）。 用香湯灌頂，讚歎說：『善哉大丈夫，能了世無常，舍俗趣泥洹（Nirvana，涅槃），希有難思議。』教導禮拜十方佛后，行者唸誦偈語：『歸依大世尊，能度三有苦，亦愿諸眾生，普入無為樂。』阿阇梨就為他剃髮。旁邊的人唱誦出家讚唄說：『毀形守志節，割愛無所親，棄家弘聖道，愿度一切人。』（出自《度人經》）。剃髮時，應當在頭頂留五或三週的髮髻。來到和尚面前，互相跪拜。和尚問：『現在為你去除頂發，可以嗎？』回答說：『可以。』然後就為他剃除。剃除后，和尚授予袈裟，行者就頂戴接受。接受后，還給和尚。這樣反覆三次。和尚為他穿上袈裟（出自《善見律毗婆沙》）。唸誦偈語：『大哉解脫服，無相福田衣，披奉如戒行，廣度諸眾生。』禮佛完畢后，繞佛三圈，唸誦自我慶幸的偈語：『遇哉值佛者，何人誰？』
【English Translation】 （Two teachers). The ordination ceremony should be clearly established according to the regulations of various assemblies. Fragrant water should be sprinkled on the open ground, and banners should be hung around the perimeter of seven feet on each side. A seat should be placed in the center for the person intending to renounce the world. Two more excellent seats should be set up for the two teachers to sit on. The person wishing to renounce the world should wear their original lay clothes, bid farewell to their parents and elders, and recite the following verse: 'Wandering in the three realms, unable to escape the bonds of love, abandoning love to enter non-action is the true way to repay kindness.' Then, they should take off their lay clothes (from the 'Upasaka Crossing People Sutra'). The 'Samantapasadika' says that one should bathe with fragrant water to remove the scent of lay life, and then put on the clothes of a renunciant. First, one should put on the Nivasa (undergarment) and Samghati (outer robe), but not yet the Kasaya (袈裟, monastic robe), and then enter the Dharma hall (from the 'Crossing People Sutra'). Coming before the Upadhyaya (和尚, preceptor), they should kneel to each other. The Upadhyaya should have the thought of treating them like an infant, and should not have any contemptuous thoughts. The disciple should have the thought of treating the teacher like a father. The teacher should explain the nature of hair, body hair, nails, teeth, and skin. Why? Because someone has contemplated these five impure things, and now, by shaving their head, their past karma will be awakened, and they will attain enlightenment. For example, Rahula (羅睺羅, Buddha's son) attained Arhatship before his head was completely shaved. It is like a ripe boil waiting to be lanced, or a lotus flower waiting for the sun. After explaining the Dharma, they should sit facing the Acarya (阿阇梨, instructor) (from the 'Samantapasadika'). Pouring fragrant water on the head, one should praise: 'Excellent great person, able to understand the impermanence of the world, abandoning the secular to go to Nirvana (泥洹), rare and inconceivable.' After teaching them to bow to the Buddhas of the ten directions, the practitioner should recite the verse: 'Taking refuge in the Great World Honored One, who can deliver from the suffering of the three realms, may all sentient beings enter the bliss of non-action.' The Acarya then shaves their head. The people nearby chant the ordination hymn, saying: 'Destroying the form to preserve the integrity of the will, cutting off love and having no relatives, abandoning the home to promote the holy path, vowing to deliver all people.' (from the 'Crossing People Sutra'). When shaving the head, one should leave five or three circles of hair on the crown of the head. Coming before the Upadhyaya, they should kneel to each other. The Upadhyaya asks: 'Is it acceptable to remove the hair from the top of your head now?' The answer is: 'It is.' Then, the hair is removed. After the hair is removed, the Upadhyaya gives the Kasaya, and the practitioner respectfully receives it on their head. After receiving it, they return it to the Upadhyaya. This is repeated three times. The Upadhyaya then puts the Kasaya on them (from the 'Samantapasadika'). Reciting the verse: 'Great is the robe of liberation, the field of merit without form, wearing and upholding it as a precept, extensively delivering all sentient beings.' After bowing to the Buddha, they circumambulate the Buddha three times, reciting the verse of self-congratulation: 'Fortunate is the one who encounters the Buddha, who is it?'
不喜。福愿與時會我今獲法利。禮大眾及二師已在下坐。受六親拜賀出家離俗心懷遠大。父母等皆為作禮悅其道意。中前剃髮(出度人經)。毗尼母云。剃髮著袈裟已然後受三歸五戒等。三受戒法者分三。初緣二體三相。初中集僧已安受者見處。立作法同前。白言。大德僧聽彼某甲從某甲出家。若僧時到僧忍聽某甲從某甲出家。白如是。五百問云。二人得度沙彌。一人不合。五分十誦先與五戒后受十戒。善見當禮僧足往阇梨所。禮已互跪合掌教言。汝當隨我語教汝受三歸。答云爾。出要律儀云。捉師衣角者出在人情。世末流變也。律文似對僧所。理鬚生建立勝緣。應問遮難一同僧法。必若有者五戒不發何況具十。文如僧中。二明戒體。文云。我某甲。歸依佛歸依法歸依僧。我今隨佛出家。某甲為和尚如來至真等正覺是我世尊(三說)。我某甲歸依佛竟歸依法竟歸依僧竟。我今隨佛出家已。某甲為和尚如來至真等正覺是我世尊(三說)。次三明相。盡形壽不殺生是沙彌戒能持不。答能。不偷盜不淫不妄語不飲酒不著華鬘好香涂身不歌舞倡伎亦不往觀聽不得高廣大床上坐不得非時食不得捉錢生像金銀寶物。並準初法一一牒問。答言能者。又云。是沙彌十戒。盡形壽不得犯。授戒相已為說出家功德。高於須彌深於巨海廣于虛
【現代漢語翻譯】 現代漢語譯本：不喜（沒有歡喜）。福愿與時相會，我如今獲得了佛法的利益。向大眾和兩位師父行禮，已經在下座就坐。接受六親的拜賀，出家離開世俗，心中懷有遠大的志向。父母等都為我作禮，喜悅我的道心。中午之前剃髮（出自《出度人經》）。 《毗尼母經》說：『剃髮、穿上袈裟之後，然後受三歸依、五戒等。』 三次受戒的方法分為三部分：第一部分是緣起，第二部分是戒體，第三部分是戒相。 第一部分中，集合僧眾后，讓受戒者在看得見的地方安坐。立誓的儀式與之前相同。稟告說：『大德僧眾請聽，某甲從某甲處出家。如果僧眾認為時機已到，僧眾允許某甲從某甲處出家。』稟告完畢。 《五百問經》說：『兩個人得到度化成為沙彌，其中一人不合格。』《五分律》、《十誦律》中，先授予五戒，然後受持十戒。 《善見律毗婆沙》中說：『應當禮拜僧眾的腳，前往阿阇梨（Acharya，導師）處。禮拜完畢，互相跪著合掌，教導說：你應該跟隨我的話語，我教你受三歸依。』回答說：『是的。』 《出要律儀》中說：『抓住師父的衣角，這是出於人情。是末世的流弊。』律文似乎是針對僧眾而言的。理應生起建立殊勝的因緣。應該詢問遮難，與僧眾的儀式相同。如果確實存在遮難，五戒都無法生起，更何況是具足十戒。』文句與僧眾中的儀式相同。 第二部分闡明戒體。經文說：『我某甲，歸依佛，歸依法，歸依僧。我如今跟隨佛出家，某甲為我的和尚（Upadhyaya，親教師），如來（Tathagata，佛的稱號），至真等正覺（Arhat，應供），是我的世尊（Bhagavan，佛的稱號）（重複三次）。』 『我某甲，歸依佛完畢，歸依法完畢，歸依僧完畢。我如今跟隨佛出家完畢，某甲為我的和尚，如來至真等正覺，是我的世尊（重複三次）。』 第三部分闡明戒相。盡形壽（終身）不殺生，這是沙彌戒，能夠持守嗎？回答：『能。』不偷盜，不邪淫，不妄語，不飲酒，不佩戴花鬘，不用好香塗抹身體，不歌舞倡伎，也不前往觀看聽聞，不得坐在高大寬廣的床上，不得非時食，不得觸控錢財、生像金銀寶物。 並按照最初的方法，一一詳細詢問。回答說『能』之後，又說：『這是沙彌十戒。盡形壽不得違犯。』 授予戒相之後，為他說出家的功德，高於須彌山（Mount Sumeru，佛教宇宙觀中的聖山），深於巨海，廣于虛空。
【English Translation】 English version: No joy (no delight). Good fortune and wishes meet the times, and I now obtain the benefits of the Dharma. Having bowed to the assembly and the two teachers, I am already seated below. Accepting the congratulations of the six kinds of relatives, I have left home and renounced the world, cherishing great aspirations in my heart. My parents and others all bow to me, rejoicing in my aspiration for the path. Shaving my head before noon (from the Sutra of Leaving the World). The Vinaya-matrika Sutra says: 'After shaving the head and wearing the kasaya (袈裟，monk's robe), then receive the Three Refuges, the Five Precepts, etc.' The method of receiving the precepts three times is divided into three parts: the first part is the cause, the second part is the substance of the precepts, and the third part is the characteristics of the precepts. In the first part, after gathering the Sangha (僧伽，Buddhist community), let the recipient sit in a visible place. The ceremony of making vows is the same as before. Report: 'Venerable Sangha, please listen, so-and-so is leaving home from so-and-so. If the Sangha deems the time appropriate, the Sangha permits so-and-so to leave home from so-and-so.' The report is completed. The Five Hundred Questions Sutra says: 'Two people are ordained as Sramaneras (沙彌，novice monk), one of whom is not qualified.' In the Five-Part Vinaya and the Ten Recitation Vinaya, the Five Precepts are given first, and then the Ten Precepts are received. The Samantapasadika says: 'One should bow to the feet of the Sangha and go to the Acharya (阿阇梨，teacher). After bowing, kneel with palms together and teach: You should follow my words, and I will teach you to take the Three Refuges.' Answer: 'Yes.' The Essential Rules of Leaving the World says: 'Grasping the corner of the teacher's robe is out of human sentiment. It is a degeneration of the end times.' The Vinaya text seems to be addressed to the Sangha. One should give rise to and establish superior conditions. One should inquire about obstacles, the same as the Sangha's ceremony. If there are indeed obstacles, the Five Precepts cannot arise, let alone the Ten Precepts.' The wording is the same as in the Sangha. The second part explains the substance of the precepts. The text says: 'I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. I now leave home following the Buddha, so-and-so is my Upadhyaya (和尚，preceptor), the Tathagata (如來，the Thus Come One), Arhat (至真等正覺，worthy of offerings), is my Bhagavan (世尊，World Honored One) (repeat three times).' 'I, so-and-so, have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha. I have now completed leaving home following the Buddha, so-and-so is my Upadhyaya, the Tathagata, Arhat, is my Bhagavan (repeat three times).' The third part explains the characteristics of the precepts. For the rest of your life, do not kill living beings, this is the Sramanera precept, can you uphold it? Answer: 'I can.' Do not steal, do not engage in sexual misconduct, do not lie, do not drink alcohol, do not wear garlands, do not apply fragrant perfumes to the body, do not sing, dance, or perform, and do not go to watch or listen, do not sit on high and wide beds, do not eat at improper times, do not touch money, gold, silver, or precious objects. And according to the initial method, ask in detail one by one. After answering 'I can,' it is said again: 'These are the Ten Precepts of the Sramanera. For the rest of your life, you must not violate them.' After giving the characteristics of the precepts, he speaks of the merits of leaving home, which are higher than Mount Sumeru (須彌山，the central mountain in Buddhist cosmology), deeper than the great ocean, and wider than the void.
空。自余說法隨時臨辯(云云)。戒相中未顯者如高床謂八指以上。增一云。八種床等。如隨相中。生像者僧祇善見云生色似色。即像也。生金像銀胡漢二彰。四分大小持戒中沙彌具得七支並余遮戒。準如僧尼二律。下三眾通結吉羅。故知且列十戒喜犯前標。余所未知二師別教如大僧四重之例。又由志弱未堪四依故不列之。或路無也豈得不得不行。次為說五德。如福田經云。一者發心出佩道故。二者毀其形好應法服故。三者委棄身命遵崇道故。四者永割親愛無適莫故。五者志求大乘為度人故。次為說六念法。大同僧中。不同俗人佛法僧等六也。由制通沙彌故。至第三念時云。我今年若干某年月日時受十戒。以律制生年次第又出家年次第。二俱須知。僧祇云。應為說十數。一一切眾生皆依仰食。二名色三痛癢想四四諦。五五陰六六入七七覺意。八八正道九九眾生居十十一切入。沙彌法應如是數。準此為破十種外道者。初破自餓外道。彼以洮糠飲汁餐風服氣等。二為破自然外道。如犢子飲乳。棘尖烏黑火上水下風輕地重。並無有因自然而生。三為破梵夫為因外道。自在梵王眾生父母。眾生瞋喜由於彼天。四者破無因果外道。如外草木自生自死。人亦同之。五破神我外道。執于身中別有神我以為宰主。六破一識外道。如一室
六局獼猴遍歷。根亦如是一識通游。七為破不修外道。以卻順觀見八萬劫。外更不見境號為冥諦涅槃。如轉縷丸高山縷盡丸止。何須修道等。八者為破邪因外道。或持鳥雞鹿狗牛兔等戒。或修八禪或修邪惠邪進以為真道。背於八正。九破色無色天計涅槃外道。以二界有無想定非想定心沉沒處謂是窮理。此乃眾生所居。十者破色空外道。以外道用色破欲有。以空破色有謂空至極。今立十處。但是自心運用多少。實唯一識本無前境。妄立是非。我見不除還受生死。故智論云。外道能生禪定船度欲色界海。無色如大海深廣不能度。由不破我心故。此上具出破相。擬輒賊住來者問之。善見云。若欲試知是比丘眾當問。何法持三衣等。四明隨戒相。沙彌行事法用同僧。羯磨一法不在數例。自餘眾行並制同修。如說戒自恣既是常行。不得別眾。約盡界集自然遠近亦同僧法。明瞭論中乃至優婆塞亦有別界別施。所對之人昔用比丘。今解不然。各別有法。兩不足數不可通用。還以沙彌為對。無者同僧。心念也。五百問中無沙彌。大比丘亦同作法。亦隨所存。次明秉法。類通眾別。先明對首持二衣法。薩婆多沙彌受戒已應持上下二衣。一當郁多羅僧。二當安陀會。財體是非作之。方法失衣分齊一同僧中。唯受持少別。應對一受戒無犯沙彌
【現代漢語翻譯】 現代漢語譯本 六局獼猴遍歷：指六根（眼、耳、鼻、舌、身、意）像獼猴一樣不停地向外攀緣追逐外境。 根亦如是一識通游：六根的作用都是一樣的，都是由同一個『識』（意識）在起作用，向外遊走。 七為破不修外道：第七種是破斥那些不修行的外道。 以卻順觀見八萬劫：通過捨棄（錯誤的見解）並順著正道觀察，可以見到過去八萬劫的事情。 外更不見境號為冥諦涅槃：如果向外尋求，卻什麼也看不到，就稱之為『冥諦涅槃』（外道所說的涅槃）。 如轉縷丸高山縷盡丸止：就像在高山上放下線團，線放完了，線團自然就停止了。這比喻外道修行最終的結局。 何須修道等：這和修道有什麼關係呢？（意思是外道的修行是錯誤的，與真正的解脫無關）。 八者為破邪因外道：第八種是破斥那些以邪因作為修行方法的外道。 或持鳥雞鹿狗牛兔等戒：他們或者持守模仿鳥、雞、鹿、狗、牛、兔等動物行為的戒律。 或修八禪或修邪惠邪進以為真道：或者修習八禪，或者修習邪慧、邪精進，並認為這些是真正的解脫之道。 背於八正：這些都背離了八正道。 九破色無色天計涅槃外道：第九種是破斥那些認為色界天和無色界天是涅槃的外道。 以二界有無想定非想定心沉沒處謂是窮理：他們認為在色界和無色界的有想、無想、非想非非想定的狀態中，心沉沒的地方就是窮盡真理的地方。 此乃眾生所居：這些地方實際上還是眾生所居住的地方。 十者破色空外道：第十種是破斥那些執著於色和空的外道。 以外道用色破欲有。以空破色有謂空至極：外道用對色的執著來破除對欲界的執著，用對空的執著來破除對色界的執著，認為空就是最終的境界。 今立十處。但是自心運用多少。實唯一識本無前境。妄立是非：現在設立這十種破斥，實際上都是自心的運用多少而已。真實情況是隻有一個『識』，本來就沒有外在的境界，都是虛妄地設立是非。 我見不除還受生死：如果我見不除，仍然要遭受生死的輪迴。 故智論云：所以《大智度論》中說： 外道能生禪定船度欲**海。無色如大海深廣不能度。由不破我心故：外道能夠通過修習禪定，像乘船一樣渡過慾望的河流，但是無色界就像大海一樣深廣，他們無法渡過，因為他們沒有破除我執。 此上具出破相。擬輒賊住來者問之：以上詳細地列出了破除各種執著的方法。如果有人來詢問，可以根據這些來回答。 善見云：善見律毗婆沙中說： 若欲試知是比丘眾當問。何法持三衣等：如果想要測試瞭解這些是不是真正的比丘僧團，應當詢問他們用什麼法來持三衣等。 四明隨戒相：以下說明沙彌應當隨順的戒相。 沙彌行事法用同僧。羯磨一法不在數例。自餘眾行並制同修：沙彌的行事和法用與僧人相同，只有羯磨（僧團的議事表決）這一法不在其列。其餘的修行都按照僧團的制度共同修習。 如說戒自恣既是常行。不得別眾。約盡界集自然遠近亦同僧法：比如，說戒和自恣（僧團在解夏后的自我反省）是僧團的常行，沙彌不得單獨進行。集合的範圍和遠近也與僧團的規定相同。 明瞭論中乃至優婆塞亦有別界別施。所對之人昔用比丘。今解不然。各別有法。兩不足數不可通用。還以沙彌為對。無者同僧。心念也：在《明瞭論》中，甚至優婆塞也有自己的結界和佈施。以前認為是對著比丘，現在解釋不是這樣。各自有各自的法，兩者不能混用。還是應該以沙彌為對象。如果沒有沙彌，就和僧團一樣，用心念即可。 五百問中無沙彌。大比丘亦同作法。亦隨所存：在《五百問》中沒有提到沙彌的情況，大比丘也可以按照同樣的方法去做，也按照所存的戒律去做。 次明秉法。類通眾別。先明對首持二衣法：接下來說明秉持戒法。區分共同的和不同的。首先說明對著對首持二衣的方法。 薩婆多沙彌受戒已應持上下二衣。一當郁多羅僧（uttarasaṅgha，上衣）。二當安陀會（antarvāsa，內衣）：根據《薩婆多毗尼》，沙彌受戒后應當持有上下兩件衣服。一件是郁多羅僧（上衣），一件是安陀會（內衣）。 財體是非作之。方法失衣分齊一同僧中。唯受持少別。應對一受戒無犯沙彌：財物、體性、是否如法制作，方法、遺失衣服的界限都和僧團中的規定相同。只是在受持方面略有不同。應當對著一位受過戒且沒有犯戒的沙彌。
【English Translation】 English version The wandering of the six faculties like monkeys: This refers to the six roots (eye, ear, nose, tongue, body, and mind) constantly clinging to and chasing after external objects like monkeys. The roots are all the same, the one consciousness travels through them: The function of the six roots is the same; they are all driven by the same 'consciousness' (vijñāna) that wanders outward. Seventh, to refute externalists who do not cultivate: The seventh point is to refute those externalists who do not practice. By abandoning and observing in accordance with the right path, one can see eighty thousand kalpas: By abandoning (wrong views) and observing in accordance with the right path, one can see events from eighty thousand kalpas ago. Not seeing any external realm is called Dark Truth Nirvana: If one seeks externally but sees nothing, it is called 'Dark Truth Nirvana' (the Nirvana spoken of by externalists). Like unwinding a ball of thread on a high mountain, the thread ends and the ball stops: This is like letting a ball of thread unwind on a high mountain; when the thread runs out, the ball naturally stops. This is a metaphor for the ultimate end of externalist practices. Why is there a need to cultivate the path, etc.?: What does this have to do with cultivating the path? (Meaning that externalist practices are wrong and have nothing to do with true liberation). Eighth, to refute externalists with wrong causes: The eighth point is to refute those externalists who use wrong causes as methods of practice. Or holding precepts of birds, chickens, deer, dogs, cows, rabbits, etc.: They either hold precepts that imitate the behavior of animals such as birds, chickens, deer, dogs, cows, and rabbits. Or cultivating the eight dhyanas, or cultivating wrong wisdom and wrong progress, considering them to be the true path: Or they cultivate the eight dhyanas, or they cultivate wrong wisdom and wrong diligence, considering these to be the true path to liberation. Turning their backs on the Eightfold Path: These all deviate from the Eightfold Path. Ninth, to refute externalists who consider the Form and Formless Realms to be Nirvana: The ninth point is to refute those externalists who consider the Form Realm and the Formless Realm to be Nirvana. Considering the place where the mind sinks in the states of existence, non-existence, neither thought nor non-thought in the two realms to be the exhaustion of truth: They believe that the place where the mind sinks in the states of existence, non-existence, neither thought nor non-thought in the Form and Formless Realms is the place where truth is exhausted. These are actually where sentient beings reside: These places are actually still where sentient beings reside. Tenth, to refute externalists who cling to form and emptiness: The tenth point is to refute those externalists who cling to form and emptiness. Externalists use form to break desire, and emptiness to break form, considering emptiness to be the ultimate: Externalists use attachment to form to break attachment to the Desire Realm, and use attachment to emptiness to break attachment to the Form Realm, considering emptiness to be the ultimate state. Now establishing these ten refutations, it is only the application of one's own mind. In reality, there is only one consciousness, and there are no external objects. Falsely establishing right and wrong: Now establishing these ten refutations, it is actually only the application of one's own mind. The truth is that there is only one 'consciousness,' and there are no external objects; it is all falsely establishing right and wrong. If the view of self is not eliminated, one will still be subject to birth and death: If the view of self is not eliminated, one will still be subject to the cycle of birth and death. Therefore, the Mahāprajñāpāramitāśāstra says: Externalists can generate the boat of dhyana to cross the ocean of desire. The Formless Realm is like a vast and deep ocean that cannot be crossed because they do not break the mind of self: Externalists can cultivate dhyana like riding a boat to cross the river of desire, but the Formless Realm is like a vast and deep ocean that they cannot cross because they do not break the attachment to self. The above details the methods for breaking attachments. If someone comes to ask, answer them accordingly: The above details the methods for breaking various attachments. If someone comes to inquire, you can answer them based on these. Samantapāsādikā says: If you want to test and know if it is a community of bhikshus, you should ask what Dharma they use to hold the three robes, etc.: If you want to test and know if these are true communities of bhikshus, you should ask them what Dharma they use to hold the three robes, etc. The following explains the precepts that a śrāmaṇera should follow: The practices and Dharma usage of a śrāmaṇera are the same as those of a monk. The karma is not included in the examples. All other practices are cultivated together according to the regulations: The practices and Dharma usage of a śrāmaṇera are the same as those of a monk, except that the karma (formal acts of the Sangha) is not included. All other practices are cultivated together according to the regulations of the Sangha. For example, reciting the precepts and self-surrender are constant practices and should not be done separately. The scope of the gathering is naturally the same as the Sangha's regulations: For example, reciting the precepts and self-surrender (self-reflection after the summer retreat) are constant practices of the Sangha, and śrāmaṇeras should not do them separately. The scope and distance of the gathering are also the same as the Sangha's regulations. In the Viniścaya-saṃgrahaṇī, even upāsakas have separate boundaries and offerings. Previously, it was thought to be directed towards bhikshus, but now it is understood differently. Each has its own Dharma, and the two cannot be used interchangeably. It should still be directed towards śrāmaṇeras. If there are none, it is the same as the Sangha, with mindfulness: In the Viniścaya-saṃgrahaṇī, even upāsakas have their own boundaries and offerings. Previously, it was thought to be directed towards bhikshus, but now it is understood differently. Each has its own Dharma, and the two cannot be used interchangeably. It should still be directed towards śrāmaṇeras. If there are no śrāmaṇeras, it is the same as the Sangha, with mindfulness. The Five Hundred Questions does not mention śrāmaṇeras. Senior bhikshus can also perform the same Dharma and follow the existing precepts: The Five Hundred Questions does not mention the situation of śrāmaṇeras. Senior bhikshus can also perform the same Dharma and follow the existing precepts. Next, explaining the upholding of the Dharma. Distinguishing between common and different. First, explaining the method of holding the two robes in front of a preceptor: According to the Sarvāstivāda Vinaya, after receiving the precepts, a śrāmaṇera should hold two robes, one being the uttarasaṅgha (upper robe) and the other being the antarvāsa (inner robe): According to the Sarvāstivāda Vinaya, after receiving the precepts, a śrāmaṇera should hold two robes, one being the uttarasaṅgha (upper robe) and the other being the antarvāsa (inner robe). The property, nature, and whether it is made according to the Dharma, the method, and the limits of losing the robe are all the same as in the Sangha. Only the receiving and holding are slightly different. It should be done in front of a śrāmaṇera who has received the precepts and has not violated them:
手執上衣云。長老一心念。我某甲沙彌此漫郁多羅僧受持(三說下衣準此律無受法準十誦文如此)。受持缽法受持坐具一同僧法。唯改沙彌名為異。乃至尼中二眾亦同持之。百一供具例同無異。若畜長衣請二衣施主。亦同僧法。說凈之本亦同。藥缽準此。若得錢寶薩婆多亦請白衣為之。以沙彌戒中正同僧故不得自畜。若犯長衣缽等皆犯捨墮。懺罪一同僧法。界內集人作之。不受戒者亦無別眾。文同大僧。唯以突吉羅一罪為別。至時改之。若犯提舍已下上及僧殘並須懺悔。有覆須治。唯以吉羅為定。若波羅夷律云。三眾突吉羅滅擯。余有安居受日等事例同大僧。十誦制五眾安居五眾受日。四分三時遊行戒三眾亦結罪。故須知之。二明眾法。有通別二途。若通行者大僧說戒日沙彌多具華香湯水供僧眾具。于布薩處張施羅列。鳴稚將了並須盡集。有緣囑授受籌。大僧作法一如常式。至說戒序訖戒師云。未受具戒者出。諸沙彌等各從座起。執坐具在僧前禮已互跪。上座告云。此眾僧布薩說戒汝未受具足不豫聞之。各隨本業誦習謹慎莫放逸。至鳴稚時同赴堂來。告已隨次出。若別行者沙彌有都集處鳴稚訖二眾各集(十誦令差一沙彌撿挍)。行法一同僧中。行籌訖將至僧中。付僧維那總合唱數。彼送籌者還來本處差一人。為說戒師
【現代漢語翻譯】 現代漢語譯本 手持上衣說：『長老一心念，我某甲沙彌（shāmí，意為小沙彌）此漫郁多羅僧（mànyùduōluōsēng，意為一種僧衣）受持。』（重複三次，下衣也按此法，律中沒有受法，參考《十誦律》的說法）。受持缽法、受持坐具都與僧法相同，只是將沙彌的名字改為不同。乃至比丘尼中的二眾（指比丘尼和式叉摩那）也同樣持用。百一供具的例子也相同，沒有區別。如果需要蓄長衣，請二衣施主，也與僧法相同。說凈之本也相同。藥缽也參照此法。如果得到錢財寶物，薩婆多（Sārvāstivāda，意為說一切有部）也請白衣來處理，因為沙彌戒中正同於僧，所以不得自己蓄積。如果違犯長衣、缽等，都犯捨墮罪，懺罪也與僧法相同，在界內聚集人來做。不受戒者也沒有特別的眾，文同大僧，只是以突吉羅（duṣkṛta，意為惡作）一罪作為區別，到時改正。如果犯提舍尼（prātideśanīya，意為向彼悔）以下的罪，以及僧殘（saṃghāvaśeṣa，意為僧殘）罪，都需要懺悔，有覆藏的需要進行治療，只以吉羅（duṣkṛta，意為惡作）來定罪。如果犯波羅夷（pārājika，意為斷頭）罪，律中說，三眾（指比丘、比丘尼、沙彌）以突吉羅罪滅擯。其餘安居、受日等事例都與大僧相同。《十誦律》規定五眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼）安居、五眾受日，四分律三時戒三眾也結罪，所以要知道這些。 二、說明眾法，有通途和別途兩種。如果是通途，大僧說戒日，沙彌多準備華香湯水供僧眾使用，在布薩（upavasatha，意為齋戒）處張設羅列，鳴椎將要結束時，必須全部聚集。有緣故的囑咐授籌，大僧作法一如常式。到說戒序完畢，戒師說：『未受具戒者出。』諸沙彌等各自從座位起身，拿著坐具在僧前禮拜后互相跪著。上座告知說：『此眾僧布薩說戒，你們未受具足戒，不參與聽聞，各自隨本業誦習謹慎，不要放逸。』到鳴椎時一同到堂上來。告知完畢后，隨次序出去。如果是別行，沙彌有都集處，鳴椎完畢后二眾各自聚集（《十誦律》令差一沙彌檢查）。行法與僧中相同。行籌完畢后，將籌送到僧中，交給僧維那（karmadāna，意為授事）總合唱數。送籌者返回本處，差一人為說戒師。
【English Translation】 English version Holding the upper robe, say: 'The Elder concentrates his mind. I, a certain Śrāmaṇera (śāmí, meaning novice monk), accept and uphold this Mān̄jikā (mānyùduōluōsēng, meaning a type of monastic robe).' (Repeat three times; the same applies to the lower robe, but there is no method of acceptance in the Vinaya; refer to the Daśādhyāya-vinaya for such instructions). Accepting and upholding the bowl and the sitting cloth are the same as the monastic rules, only changing the name of the Śrāmaṇera. Even the two assemblies of Bhikṣuṇīs (referring to Bhikṣuṇīs and Śikṣamāṇās) also uphold them in the same way. The examples of the hundred and one requisites are also the same, without any difference. If one needs to keep a long robe, request a donor of two robes, which is also the same as the monastic rules. The principle of declaring purity is also the same. The medicine bowl also follows this method. If one obtains money or treasures, the Sārvāstivāda (meaning 'those who assert everything exists') also asks a layperson to handle it, because the Śrāmaṇera's precepts are exactly the same as those of the Sangha, so one must not accumulate them oneself. If one violates the rules regarding long robes, bowls, etc., one commits a Nissaggiya Pācittiya offense, and the confession is also the same as the monastic rules, gathering people within the boundary to do it. Those who have not received ordination do not have a separate assembly, and the text is the same as that of the great Sangha, only with a Duṣkṛta (meaning 'wrongdoing') offense as the difference, which is corrected at the appropriate time. If one commits an offense below Prātideśanīya (meaning 'to be confessed'), as well as Saṃghāvaśeṣa (meaning 'remaining in the Sangha'), one must confess, and if there is concealment, it needs to be treated, only determining the offense as Duṣkṛta. If one commits a Pārājika (meaning 'defeat'), the Vinaya says that the three assemblies (referring to Bhikṣus, Bhikṣuṇīs, and Śrāmaṇeras) are expelled with a Duṣkṛta offense. Other examples such as Vassa (retreat) and receiving the day are the same as the great Sangha. The Daśādhyāya-vinaya stipulates that the five assemblies (referring to Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, and Śrāmaṇerīs) observe Vassa and receive the day, and the three assemblies also incur offenses during the three times of precepts in the Dharmaguptaka Vinaya, so one must know these. Secondly, explaining the rules of the assembly, there are two paths: the common path and the separate path. If it is the common path, on the day the great Sangha recites the precepts, the Śrāmaṇeras should prepare flowers, incense, soup, and water for the Sangha to use, and arrange them in the Uposatha (meaning 'observance day') hall. When the gavel is about to be struck, everyone must gather. Those who have reasons should be instructed to receive the counting sticks, and the great Sangha performs the rituals as usual. When the introduction to the precepts is finished, the precept master says: 'Those who have not received full ordination, please leave.' The Śrāmaṇeras rise from their seats, holding their sitting cloths, bow before the Sangha, and kneel facing each other. The senior monk informs them: 'This Sangha is observing the Uposatha and reciting the precepts. You have not received full ordination and do not participate in listening. Each of you should diligently recite and practice according to your own duties, and do not be negligent.' When the gavel is struck, come to the hall together. After the announcement, leave in order. If it is a separate practice, the Śrāmaṇeras have a gathering place. After the gavel is struck, the two assemblies gather separately (the Daśādhyāya-vinaya orders one Śrāmaṇera to inspect). The practice is the same as in the Sangha. After the counting sticks are distributed, they are sent to the Sangha and handed over to the Karmadāna (meaning 'administrator') to count the total number. The one who sent the counting sticks returns to his place and appoints one person as the precept master.
誦沙彌戒經。謂愛道尼經及五德十數等。若誦訖僧中未徹者隨時誦經說法。至鳴稚時總來赴堂隨次入僧中。于常坐處互跪合掌。彼說戒師為說明人能護戒已後文。此與大僧相涉行用。看僧說戒中。若自恣者準說戒中。別堂作法送籌合唱。若通作者僧自恣已五德來向沙彌處互跪說僧自恣之文。以犯舉兩通故。若界中人少對首作法。一同眾法對首。無人者同眾法心念。五雜料簡。其沙彌威儀進止凡所造修。律並制同僧。唯罪結一品。余如沙彌威儀經三千威儀及隨戒中具明。不復重出。略指同也。毗尼母沙彌法應知慚愧善住。奉事師法中不應懈怠放恣。當自慎身口卑己敬人。常樂持戒莫樂謂戲。不應自恃才力復莫輕躁。應知羞恥不說無定亂言。唯庠序合理自知凈不凈法。常逐二師讀誦經法。一切僧中若有所作皆不得違。如是廣知。薩婆多沙彌不為三寶緣有利益者而掘地犯罪。五分下三眾無故造罪亦吉羅。四分律結吉羅。謂無緣而損傷。乃至不受食殘宿自煮等無人則開。有凈人故作則結吉羅例之。五分若罰沙彌先語其師。師亦不應非法助沙彌。若治罰應作種種苦使。掃地除糞摙石治階道。若不為和尚阇梨及餘人作使。應語如法供給和尚眾僧作使。次至應作不應遮不與僧中利養。此是施主物。四分從大比丘下次第與沙彌房舍臥具
。若不能愛護不應與。若利養隨次與之。有人言下三眾律並制罪者謂是剩結。非是實罪。此是人語。聖教正翻實錄。彌須敬行。
尼眾別行篇第二十九(善見云尼者女也阿摩者母也重尼故稱之)
比丘尼眾細行眾多。同大僧者如上所列。有無輕重隨事已分。今簡取唯別者共為此科。使臨事即披不事浮漫也。所以在沙彌後者。智論云。尼得無量律儀故次應比丘后。佛以儀法不便故在沙彌后。就中分三。即尼三眾。前明大尼七別。一受戒二懺罪三說戒四安居受日五自恣六隨戒七師徒雜行。初中前明畜眾。四分尼滿十二歲欲度人者應白二羯磨請尼僧聽許。不乞者愛具犯墮。依止式叉沙彌尼吉羅比丘通結吉羅。其乞法與白二法。如常所顯。若得羯磨已一年中度一大尼一六法一沙彌尼一依止。隔年又得義。須重與法也。次明受大戒法。文如常引。但出非法有濫相者。受前八法初請和尚二阇梨一準僧中。所以云我依阿姨者此學佛召愛道之號。相傳不絕。威儀問難中必須委曲顯示難相併及諸遮。亦如僧中以正要急故。乃至本法以來具依常法。一事或差不成受也。余並如前受戒中。二正受戒體初緣分五。初明來往是非者四分云。若作本法已即日往大僧中。不者犯罪。有人就尼寺與受戒者不成。薩婆多師資傳云非法。不成如
【現代漢語翻譯】 現代漢語譯本：如果不愛護，就不應該給予。如果有利養，應該按照次序給予。有人說，比丘尼、式叉摩那、沙彌尼三眾的戒律都制定了罪行，這是多餘的結罪，不是真正的罪行。這是人說的話，聖教的正確翻譯和真實記錄，必須恭敬地奉行。
尼眾別行篇第二十九（善見說，尼是女的意思，阿摩是母親的意思，因為是重尼，所以這樣稱呼）
比丘尼眾的細行很多。與比丘僧相同的部分，如上面所列。有輕有重，已經根據事情進行了區分。現在簡要地選取只有比丘尼才有的，共同組成這一科，以便臨事時可以立即翻閱，避免浮泛和漫無邊際。之所以放在沙彌之後，是因為《智論》說，比丘尼得到無量的律儀，所以應該在比丘之後。佛陀因為儀法不方便，所以放在沙彌之後。其中分為三部分，即比丘尼三眾。前面說明大尼的七種區別。一是受戒，二是懺罪，三是說戒，四是安居受日，五是自恣，六是隨戒，七是師徒雜行。首先在受戒中，前面說明畜眾。四分律說，比丘尼滿十二歲想要度人，應該稟白兩次羯磨，請求比丘尼僧聽許。不請求的，愛具犯墮。依止式叉沙彌尼，比丘通結吉羅。其乞法與白二法，如常所顯。如果得到羯磨，一年中可以度一個大尼、一個六法尼、一個沙彌尼、一個依止尼。隔年又可以度，需要重新給予法。其次說明受大戒法。文如常引。但指出非法有濫相的情況。受前八法，首先請和尚，二阇梨，一準僧中。所以說『我依阿姨』，這是學習佛陀召愛道之號。相傳不絕。威儀問難中必須委曲地顯示難相以及各種遮難。也像比丘僧中一樣，因為正要緊急的緣故。乃至從本法以來，完全依照常法。一件事情稍微有差錯，就不能成就受戒。其餘都如前面的受戒中。二正受戒體，首先從緣分五方面說明。首先說明來往的是非，四分律說，如果作本法已經完成，就應該當天前往大僧中。否則就犯罪。有人在比丘尼寺中給予受戒，這是不成的。《薩婆多師資傳》說這是非法的，不成就像
【English Translation】 English version: If one cannot cherish, one should not give. If there are benefits and offerings, they should be given in order. Some say that the Vinaya (rules) for the three groups of nuns – Bhikkhunis (fully ordained nuns), Siksamāṇās (probationary nuns), and Śrāmaṇerīs (novice nuns) – all prescribe offenses, which are superfluous and not real offenses. This is human speech. The correct translation and true record of the Holy Teachings must be respectfully practiced.
Chapter Twenty-Nine on the Separate Practices of the Nuns (The Good View says that 'Ni' means woman, and 'Āma' means mother; because it is a 'double Ni,' it is called that way.)
The detailed practices of the Bhikkhuni Sangha are numerous. Those that are the same as the Bhikkhu Sangha are as listed above. The severity of the offenses has already been distinguished according to the matter. Now, we briefly select only those that are unique to the Bhikkhunis to form this section, so that when needed, it can be immediately consulted, avoiding superficiality and aimlessness. The reason it is placed after the Śrāmaṇeras is because the Zhìlùn (Great Treatise on the Perfection of Wisdom) says that Bhikkhunis receive immeasurable precepts, so they should be after the Bhikkhus. The Buddha placed them after the Śrāmaṇeras because the rituals were inconvenient. Within this, there are three parts, namely the three groups of nuns. First, we explain the seven distinctions of the fully ordained nuns. First is ordination, second is repentance, third is recitation of the precepts, fourth is the rainy season retreat and receiving days, fifth is self-surrender (Pravāraṇā), sixth is following the precepts, and seventh is miscellaneous practices of teachers and disciples. First, in ordination, we explain the gathering of the Sangha. The Four-Part Vinaya says that if a Bhikkhuni is twelve years old and wants to ordain someone, she should report twice to the Karma (formal act of the Sangha), requesting the Bhikkhuni Sangha to listen and permit. If she does not request, she commits a sanghādisesa offense. Relying on a Śiksamāṇā or Śrāmaṇerī, the Bhikkhu incurs a dukkaṭa offense. The method of requesting and the two karma acts are as usually shown. If the karma is obtained, one can ordain one fully ordained nun, one six-precept nun, one Śrāmaṇerī, and one dependent nun in one year. One can ordain again in alternate years, and the karma must be given again. Next, we explain the method of receiving the full ordination. The text is as usually cited. However, we point out the illegal situations that may occur. To receive the first eight precepts, first invite the Upadhyaya (preceptor), two Acharyas (teachers), which is the same as in the Bhikkhu Sangha. The reason for saying 'I rely on Āyī' is that this is learning the Buddha's title of calling Āidào (Mahapajapati Gotami). It has been passed down continuously. In the questions and answers of the conduct, one must thoroughly show the difficult aspects and various obstacles. It is also like in the Bhikkhu Sangha, because it is a matter of urgency. Even from the original method, one must fully follow the usual method. If there is a slight error in one thing, the ordination cannot be accomplished. The rest is the same as in the previous ordination. Second, to correctly receive the ordination body, we first explain the five aspects of the conditions. First, we explain the right and wrong of coming and going. The Four-Part Vinaya says that if the original karma has been completed, one should go to the Bhikkhu Sangha on the same day. Otherwise, one commits an offense. Some give ordination in the Bhikkhuni temple, which is not valid. The Sarvāstivāda Teacher Transmission says that this is illegal and not valid, just like
端正難緣。尚自遣信。此無難緣縱有不合。有人就尼寺外結界而受者律無定決。然情為尼故來非法有罪若判得戒亦可通之。問。尼得僧寺作本法不。答。如明瞭論僧界中為尼立界令尼作法。依式結界而受理得無過。問。本法人名作何等。有戒以不。答。但是戒緣。未發具足。而律中名為比丘尼也。二明僧尼數量者。有人作本法已。將二三尼將本法尼往僧中而受者。若依律本比丘尼僧應將受戒者至大僧中。乃至文云二部僧具足滿。故知僧尼二十人也。僧祇律尼受戒法名二十眾。既有定數。前行非法。五分明文彼云。彼和尚阇梨復集十尼僧住比丘僧中。在羯磨師前小遠兩膝著地乞戒。三明尼須結界。有人不立比法。然此一法二眾同秉。各有別眾。非界無以攝人。非界無以羯磨。若不信須結但僧獨作應成事則不爾。故知須結審委無疑。應自然界尼僧盡集唱相結之。本法尼者且置自然界外。下二眾同住無妨。又如尼懺僧殘二眾各結。受隨俱同也。此結界法佛法東流行事者用之。有不立者少。然中國僧來傳法通有賢聖不共非奪。四安置儀式。應在二眾各結界內。長鋪兩席使中央空二三尺。許令申手相及。諸本法尼多者兩處安置。一眾多聚處。二單身在僧前。一一召來入眾教乞得戒。已令在大尼下坐。待竟總為說相。五入戒法中。
【現代漢語翻譯】 現代漢語譯本 端正難得的善緣。（受戒者）尚且自己派遣使者（去請求幫助）。這種沒有困難的善緣，即使有不合規之處，如果有人在尼寺外結界而為（受戒者）授戒，律法上沒有明確的判決。然而，如果（僧人）因為是尼姑的緣故而來做非法之事，那是有罪的。如果判定（受戒者）得到戒，也可以通融。 問：尼姑可以在僧寺里作為本法（受戒）嗎？ 答：如《明瞭論》所說，在僧人的界限內為尼姑設立界限，讓尼姑在那裡進行儀式。按照儀式結界並授戒，就沒有過失。 問：本法人的名字應該怎麼稱呼？有戒嗎？ 答：只是戒的因緣，還沒有得到具足戒。但在律中被稱為比丘尼。 二、說明僧尼的數量：有人在做了本法之後，帶著兩三個尼姑，將本法尼姑帶到僧眾中去受戒。如果按照律本，比丘尼僧應該將受戒者帶到大僧中。乃至經文說二部僧具足圓滿，所以知道僧尼需要二十人。 《僧祇律》中尼姑受戒法名為二十眾。既然有確定的數量，之前（人數）不合規就是非法的。《五分律》明確說：『彼和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）再聚集十個尼僧，住在比丘僧中，在羯磨師（Karmacarya，羯磨阿阇梨）前稍微遠離，雙膝著地乞戒。』 三、尼姑必須結界：有人不設立比法（授戒儀式）。然而這一法是二眾共同秉持的，各有不同的僧眾。沒有界限就無法攝受人，沒有界限就無法進行羯磨（羯磨，僧團的議事）。如果不相信必須結界，只是僧人單獨進行，應該成功的事也會失敗。所以知道必須仔細審定，毫無疑問。應該讓自然界（Sima，僧團的活動區域）內的尼僧全部聚集，唱誦相結。本法尼姑可以暫時安置在自然界外。下面二眾同住沒有妨礙。又如尼姑懺悔僧殘罪，二眾各自結界，受戒和隨喜都相同。這種結界法是佛法向東方流傳時使用的。有不設立的很少。然而中國僧人來傳法，通常有賢聖不共同意，無法剝奪。 四、安置儀式：應該在二眾各自結界內，長鋪兩張蓆子，使中央空出二三尺，允許（受戒者）伸手相及。各位本法尼姑，人數多的在兩處安置：一處是眾多聚集的地方，一處是單獨在僧人面前。一一召來進入僧眾，教導她們乞求得戒。已經（受戒）的令在大尼姑下坐。等待完畢，總的為她們解說戒相。 五、進入戒法中。
【English Translation】 English version It is difficult to obtain a proper and auspicious connection. (Those seeking ordination) still send messengers themselves (to request assistance). If there are no difficult circumstances, even if there are some discrepancies, if someone establishes a boundary outside a nunnery and confers ordination (on the ordinand), the Vinaya (律, monastic code) does not have a definitive ruling. However, if (monks) come to perform illegal acts because of the nuns, that is a sin. If it is determined that (the ordinand) has received the precepts, it can be accommodated. Question: Can a nun be considered 'Benfa' (本法, the fundamental method/procedure) in a monastery? Answer: As stated in the Vimalakirti Sutra, a boundary should be established for the nuns within the monks' boundary, allowing the nuns to perform the rituals there. If the boundary is established and ordination is conferred according to the ritual, there is no fault. Question: What should the name of the 'Benfa' person be? Do they have precepts? Answer: It is only the cause and condition for precepts; they have not yet received the full precepts. But in the Vinaya, they are called Bhikshuni (比丘尼, fully ordained nun). 2. Explaining the number of monks and nuns: Someone, after performing the 'Benfa', brings two or three nuns, taking the 'Benfa' nuns to the Sangha (僧伽, monastic community) to receive ordination. According to the Vinaya, the Bhikshuni Sangha should bring the ordinand to the great Sangha. The text even says that the two assemblies of monks and nuns must be fully complete, so it is known that twenty monks and nuns are needed. In the Mahasanghika Vinaya, the ordination method for nuns is called the 'Twenty Assembly'. Since there is a fixed number, it is illegal if the previous (number of people) does not comply. The Five-Part Vinaya clearly states: 'The Upadhyaya (和尚, preceptor) and Acarya (阇梨, instructor) then gather ten nuns and reside in the Bhikshu Sangha, kneeling slightly away from the Karmacarya (羯磨師, the one who conducts the ritual) and requesting ordination.' 3. Nuns must establish a boundary: Some do not establish the 'Bifa' (比法, ordination ritual). However, this ritual is jointly upheld by the two assemblies, each with its own assembly. Without a boundary, it is impossible to gather people; without a boundary, it is impossible to perform Karma (羯磨, monastic procedures). If you do not believe that a boundary must be established, and only the monks perform it alone, even things that should succeed will fail. Therefore, it is known that it must be carefully examined and there is no doubt. All the nuns within the natural boundary (Sima, 僧團的活動區域) should gather and chant to establish the boundary. The 'Benfa' nuns can be temporarily placed outside the natural boundary. It does not matter if the two assemblies live together below. Also, like nuns confessing Sanghavasesa (僧殘, a type of offense) offenses, the two assemblies each establish a boundary, and the receiving and rejoicing are the same. This method of establishing a boundary is used when the Buddha's teachings spread eastward. There are few who do not establish it. However, when Chinese monks come to transmit the Dharma, there is usually agreement from the wise and holy, and it cannot be taken away. 4. Arrangement of the ceremony: It should be within the boundaries established by the two assemblies, with two long mats laid out, leaving two or three feet of space in the center, allowing (the ordinands) to reach out and touch each other. The 'Benfa' nuns, if there are many, should be placed in two locations: one is where many gather, and the other is alone in front of the monks. Each one is summoned to enter the assembly, teaching them to beg for ordination. Those who have already (received ordination) are seated below the senior nuns. After waiting for the completion, the precepts are explained to them in general. 5. Entering into the precepts.
先須請戒師。律無正文。準前須請。以外受法問難戒體隨相一一準僧中行之。二明懺罪法。初篇有犯無覆。有悔亦開懺悔。同僧懺法。二篇一法覆藏全無。六夜改僧制限半月。以尼女弱情垢既多要假大僧。受隨皆爾。若欲懺者二部中行。各滿四人半月悔過。及至出罪各具二十。但道風漸替知犯不知有悔。縱有懺心集眾難得。故闕而不載。偷蘭已下乃至吉羅各有懺儀。如中卷列。唯當部自結。稱名大姊為異。余辭並同。三說戒請法儀。善見云。初為女人鈍根故盡聽尼往僧寺受教。后為人譏故開五人來。猶致譏聽僧往尼寺。四分無文意同。二差人請法。于說戒日白二差之。文如常說。四分白二差一人已差二三人為伴。往僧寺中至所囑人所。曲身低頭合掌云。某寺尼眾和合禮比丘僧足。求請教授尼人(三說)。當囑主人無病有智者。明日應問可不。準此僧中於布薩日豫差一人擬受。囑授於己房外設一床座尼至。時來餘人示之。彼尼至房所囑授者詣座坐。令一比丘為伴。立之受尼語已告云。待日晚說戒時為咨眾僧。未知有不。然尼眾為欲別請。為依僧次。隨語答領。又告云。明日可來此問取進不。尼便辭退。僧祇云。尼凡入僧寺當在門屋下先白比丘。當籌量。若尼賢善自又無事。著衣服具者聽入反此不聽。比丘入尼寺亦爾。彼
【現代漢語翻譯】 現代漢語譯本 首先需要迎請戒師。雖然律典中沒有明確的條文，但參照之前的做法，仍然需要迎請戒師。此外，關於受法、問難以及戒體的隨相，都應一一按照僧團中的規矩進行。 其次是關於懺罪的方法。對於初篇罪，如果犯了但沒有隱瞞，並且有悔改之心，也是允許懺悔的，懺悔的方法與僧團的懺法相同。對於二篇罪，如果隱瞞不報，則完全沒有懺悔的機會。六夜懺悔是爲了改變僧團半月一次的限制。因為尼眾（bhikkhuni）的女性特質，煩惱較多，所以需要藉助大僧（bhikkhu）的力量。無論是受戒還是隨喜，都是如此。如果想要懺悔，需要在兩個僧團中進行，每個僧團都需要有四人以上，用半個月的時間來悔過，直到罪過消除，每個僧團都需要有二十人。但是，由於世風日下，人們即使知道自己犯了罪，也不知道要懺悔。即使有懺悔之心，也很難聚集到足夠的人數，所以這裡就省略不寫了。對於偷蘭遮罪（thullanajjaya）、乃至吉羅罪（dukkhata），都有各自的懺悔儀式，就像中卷所列出的那樣。只能在本部中自行懺悔，稱呼『大姊』是不同的地方，其餘的言辭都相同。 第三是關於說戒和請法的儀式。《善見律毗婆沙》（Samantapasadika）中說，最初因為女人的根器比較遲鈍，所以允許尼眾去僧寺接受教導。後來因為有人批評，所以改為派遣五個人來。但仍然有人批評，所以不允許僧人去尼寺。《四分律》（Dharmaguptaka Vinaya）中沒有明確的條文，但意思相同。派遣人員去請法，在說戒日通過白二羯磨（ñatti-dutiya-kamma）來派遣。文書的內容和通常所說的一樣。《四分律》中，通過白二羯磨派遣一人，然後再派遣兩三個人作為同伴。前往僧寺，到被委託的人那裡，彎腰低頭合掌說：『某寺的尼眾和合禮敬比丘僧的足，請求教授尼人（重複三遍）』。應當委託沒有疾病、有智慧的人。第二天應該詢問是否可以。按照這個規矩，僧團中在布薩日（uposatha）預先派遣一人準備接受。委託給自己的房間外設定一個床座，尼眾到來時，其他人指示她們。尼眾到達房間后，被委託的人到座位上坐下，讓一位比丘作為同伴，站在旁邊接受尼眾的話語，然後告訴她們：『等到晚上說戒的時候，會為你們諮詢僧眾，還不知道是否可以。』然後詢問尼眾是想要單獨請求，還是按照僧團的順序。根據她們的回答來領受。然後告訴她們：『明天可以來這裡詢問結果。』尼眾就告辭退下。《僧祇律》（Mahasanghika Vinaya）中說，尼眾凡是進入僧寺，應當在門屋下先告知比丘，然後進行衡量。如果尼眾賢善，自己又沒有事情，穿著整齊的衣服，就允許進入，反之則不允許。比丘進入尼寺也是如此。
【English Translation】 English version First, it is necessary to invite a Preceptor (acariya). Although there is no explicit provision in the Vinaya (rules), it is still necessary to invite a Preceptor according to previous practices. In addition, regarding the reception of the Dharma, questioning, and the characteristics of the precepts, they should all be carried out according to the rules in the Sangha (monastic community). Secondly, regarding the method of confessing sins. For the Parajika (defeat) offenses, if one has committed them but has not concealed them, and has remorse, it is permissible to confess, and the method of confession is the same as the Sangha's confession method. For the Sanghadisesa (formal meeting) offenses, if one conceals them, there is absolutely no chance of confession. The six-night penance is to change the Sangha's half-monthly restriction. Because of the female nature of the bhikkhunis (nuns), and their many afflictions, they need to rely on the power of the bhikkhus (monks). This is the case for both ordination and rejoicing. If one wants to confess, it needs to be done in both Sanghas, each Sangha needs to have at least four people, and spend half a month repenting, until the offense is eliminated, each Sangha needs to have twenty people. However, because the world is deteriorating, people do not know to confess even if they know they have committed a sin. Even if they have the intention to confess, it is difficult to gather enough people, so it is omitted here. For the Thullanajjaya (serious offense) offenses, and even the Dukkhata (wrongdoing) offenses, there are their own confession rituals, as listed in the middle volume. One can only confess within one's own community, calling them 'elder sister' is the difference, the rest of the words are the same. Thirdly, regarding the ceremony of reciting the precepts and requesting the Dharma. The Samantapasadika (Commentary on the Vinaya) says that initially, because women's faculties were dull, nuns were allowed to go to the monasteries to receive teachings. Later, because there was criticism, it was changed to sending five people. But there was still criticism, so monks were not allowed to go to nunneries. The Dharmaguptaka Vinaya (Four-Part Vinaya) does not have explicit provisions, but the meaning is the same. Sending people to request the Dharma, on the day of reciting the precepts, send them through a ñatti-dutiya-kamma (motion and second announcement). The content of the document is the same as what is usually said. In the Dharmaguptaka Vinaya, one person is sent through a ñatti-dutiya-kamma, and then two or three people are sent as companions. Go to the monastery, to the person who is entrusted, bow and put your palms together and say: 'The nuns of such-and-such monastery respectfully bow to the feet of the bhikkhu Sangha, and request the teaching of the nuns (repeat three times)'. One should entrust someone who is free from illness and has wisdom. The next day, one should ask if it is possible. According to this rule, in the Sangha, on the day of Uposatha (observance day), one person is sent in advance to prepare to receive. Set up a seat outside the room entrusted to oneself, when the nuns arrive, others will direct them. After the nuns arrive at the room, the person who is entrusted sits on the seat, and has a bhikkhu as a companion, standing next to receive the words of the nuns, and then tell them: 'When the precepts are recited in the evening, I will consult the Sangha for you, I don't know if it is possible.' Then ask the nuns whether they want to request separately, or follow the order of the Sangha. Receive according to their answer. Then tell them: 'You can come here tomorrow to ask for the result.' The nuns then take their leave. The Mahasanghika Vinaya says that whenever nuns enter a monastery, they should first inform the bhikkhus under the gatehouse, and then measure it. If the nuns are virtuous, and have no business of their own, and are wearing neat clothes, they are allowed to enter, otherwise they are not allowed. The same is true for bhikkhus entering a nunnery.
至說戒時如上僧布薩法問答已。至明日尼來如前威儀告云。昨夜僧集具傳所請。無有教誡人。又無能說法者。雖然上座有敕語。尼眾當勤行道。謹慎莫放逸。使尼合掌雲頂戴受持。便禮足辭退。至寺即鳴稚集眾不來者說欲。諸尼雲集並立堂中依位合掌。使尼至上座首打靜已白雲。白眾僧僧差我某甲往僧中請教授。而僧云。無有教授人及說法者。並傳上座敕已。諸尼合掌頂戴受持然後禮唱而退出。在十五祇等三律。問。此教誡非羯磨法何須取欲。答。此集僧之誡授不來者犯罪。準僧祇若尼老病等緣不能聽教授。雖無羯磨教授義通佛令說欲。乃至自恣使還準說可知。四分若比丘僧盡病應遣信往禮拜問訊。若別眾若不和合若眾不滿亦遣信禮拜問訊。若尼僧盡病若尼眾不和合若眾不滿亦禮拜問訊。僧祇若尼來與欲應受不得述己道德犯罪。十誦受囑人尼來時戶外敷一獨坐床擬後坐上。比世中多有行前略法。良由廣德難具。亦有行廣法者具如本疏。其請法中僧尼各五人已上。僧中有二十歲者方行略廣二法。若不足無二十夏但禮拜問訊。四明安居法。大同僧中。尼無獨住必依大僧。律云。不依犯墮僧祇若親里請尼。安居者先教請比丘。不肯者不得受請。余如彼說。善見云。尼去比丘住處半由旬得安居。過者不得一切僧尼二時集會。夏
【現代漢語翻譯】 現代漢語譯本： 當說到授戒時，如同上述僧團布薩法中的問答一樣。到了第二天，比丘尼以之前的威儀告知僧團說：『昨夜僧團集會，已經完全傳達了我們的請求，但是沒有教誡的人，也沒有能說法的人。雖然上座有訓示，比丘尼眾應當勤奮修行，謹慎不要放逸。』比丘尼合掌放在頭頂，表示接受並奉行，然後禮足告退。回到寺廟后，就敲擊稚木召集大眾，對沒有來的人宣說他們的意願。諸位比丘尼聚集並站在殿堂中，按照位次合掌。派遣比丘尼到上座處，打靜后稟告說：『稟告大眾，僧團派遣我某甲前往僧團中請求教授，但是僧團說沒有教授的人以及說法的人，並且傳達了上座的訓示。』諸位比丘尼合掌放在頭頂，表示接受並奉行，然後禮拜唱誦後退出。在《十五祇》等三部律中提到：問：這個教誡不是羯磨法，為什麼需要徵求意願？答：這是集僧的教誡，不來接受教誡的人會犯戒。按照《僧祇律》，如果比丘尼年老生病等原因不能聽教授，即使沒有羯磨，教授的意義也通過佛的命令來傳達，宣說意願。乃至自恣時，也按照這個原則來宣說意願。在《四分律》中，如果比丘僧眾都生病了，應當派遣使者前去禮拜問訊。如果是別眾、不和合或者人數不足的僧團，也應當派遣使者禮拜問訊。如果比丘尼僧眾都生病了，或者比丘尼僧團不和合，或者人數不足，也應當禮拜問訊。《僧祇律》中說，如果比丘尼前來給予意願，應當接受，不得陳述自己的道德，否則會犯戒。《十誦律》中說，接受囑託的比丘尼來的時候，在門外鋪設一個獨坐的床，準備讓她坐在上面。現在世間中大多實行簡略的方法，因為廣大的功德難以具備。也有實行廣法的人，具體內容如本疏所說。在請求法的過程中，僧尼各五人以上。僧眾中有二十歲以上的人，才能實行簡略和廣大的兩種方法。如果不足二十夏，只能禮拜問訊。四明安居法與僧團中的安居法大體相同。比丘尼不能獨自居住，必須依靠大僧。律中說：不依靠大僧會犯墮。按照《僧祇律》，如果親屬邀請比丘尼安居，應當先教他們邀請比丘，如果不肯邀請比丘，就不得接受邀請。其餘的如律中所說。《善見律毗婆沙》中說：比丘尼去比丘居住的地方半由旬就可以安居，超過這個距離就不得安居。一切僧尼在兩個時辰內進行夏安居。
【English Translation】 English version: When it comes to the time of ordination, it is like the questions and answers in the Sangha's Posadha (Uposatha) ceremony as described above. The next day, the Bhikkhunis (nuns) inform the Sangha with the same dignified manner as before, saying: 'Last night, the Sangha gathered and fully conveyed our request, but there is no one to give instruction, nor is there anyone who can preach the Dharma. Although the senior monk has an instruction, the Bhikkhuni Sangha should diligently practice the Way, be cautious and not be lax.' The Bhikkhunis place their palms together on their heads, indicating acceptance and adherence, and then bow at the feet and take their leave. Upon returning to the monastery, they strike the wooden gong to gather the assembly, and announce the intentions of those who did not come. The Bhikkhunis gather and stand in the hall, placing their palms together according to their positions. A Bhikkhuni is sent to the senior monk, and after striking the silence, reports: 'Reporting to the Sangha, the Sangha has sent me, so-and-so, to request instruction from the Sangha, but the Sangha says that there is no one to give instruction or preach the Dharma, and has conveyed the senior monk's instruction.' The Bhikkhunis place their palms together on their heads, indicating acceptance and adherence, and then bow and chant before withdrawing. It is mentioned in the three Vinayas such as the 'Fifteen Gī' (probably a reference to a section in a Vinaya text): Question: This instruction is not a Karma (Kamma) procedure, why is it necessary to seek consent? Answer: This is an instruction for gathering the Sangha, and those who do not come to receive the instruction will commit an offense. According to the 'Sanghika Vinaya' (likely refers to the Mahasanghika Vinaya), if a Bhikkhuni is old, sick, or has other reasons for not being able to listen to the instruction, even without a Karma procedure, the meaning of the instruction is conveyed through the Buddha's command, announcing their intentions. Even during the Pavarana (self-surrender ceremony), the principle of announcing intentions is followed. In the 'Four-Part Vinaya' (Dharmaguptaka Vinaya), if all the Bhikkhu (monks) Sangha are sick, a messenger should be sent to pay respects and inquire. If it is a separate assembly, not in harmony, or the Sangha is not full, a messenger should also be sent to pay respects and inquire. If all the Bhikkhuni Sangha are sick, or the Bhikkhuni Sangha is not in harmony, or the assembly is not full, respects and inquiries should also be made. The 'Sanghika Vinaya' says that if a Bhikkhuni comes to give consent, it should be accepted, and one should not boast of one's own virtues, otherwise an offense will be committed. The 'Ten Recitation Vinaya' (Sarvastivada Vinaya) says that when the Bhikkhuni who has accepted the entrustment comes, a single seat should be placed outside the door, ready for her to sit on. In the present world, most people practice the abbreviated method, because it is difficult to possess vast merits. There are also those who practice the extensive method, the details of which are as described in the commentary. In the process of requesting the Dharma, there should be five or more monks and nuns each. Only monks who are twenty years or older can practice both the abbreviated and extensive methods. If they are less than twenty years old, they can only pay respects and inquire. The Siming (a place name) Anju (Vassa) practice is largely the same as that in the Bhikkhu Sangha. Bhikkhunis cannot live alone and must rely on the Mahasangha (great Sangha). The Vinaya says: Not relying on the Mahasangha will result in a Patita (fall, offense). According to the 'Sanghika Vinaya', if relatives invite Bhikkhunis to observe the Anju (Vassa), they should first be taught to invite Bhikkhus. If they are unwilling to invite Bhikkhus, they must not accept the invitation. The rest is as described in the Vinaya. The 'Samantapasadika' (a commentary on the Vinaya) says: Bhikkhunis can observe the Anju (Vassa) half a Yojana (an ancient Indian unit of distance) away from where the Bhikkhus live. Beyond this distance, they cannot observe the Anju (Vassa). All monks and nuns observe the summer retreat within two time periods.
初請法夏竟說證。若檀越為請比丘來而尼結安居竟。乃至后夏初比丘有緣事不來。當更請比丘來。若不得應去路有難事得安居。若初安居竟比丘有緣去。尼後方知已結安居者不得移。住無罪。若夏竟不得無比丘自恣應覓。僧祇雖在一比丘處半月應請問布薩。卒無者三由旬內有僧處通結取。五自恣法。四分尼夏安居竟聽差一比丘尼。為尼僧故往大僧中說自恣。當白二差之。文如常也。又差二三人為伴。往大僧中禮足已曲身低頭合掌作如是語。比丘尼僧夏安居竟。比丘僧夏安居竟。比丘尼僧說三事自恣見聞疑。大德慈愍故語我。我若見罪當如法懺悔(三說僧中上座告敕如上自恣中)。彼尼受教已當於明日尼自恣時鳴椎。尼僧集已如前教誡中白尼僧。傳自恣時大僧所告之語。乃至諸尼頂戴訖依上大僧自恣法然後散去。律云。僧十四日自恣比丘尼僧十五日自恣。若大僧病別眾眾不和眾不滿等尼應遣問訊。尼眾病乃至不滿亦須問訊大僧。十誦云。差二剿了知法尼往大僧中。問。何故制尼依大僧。答。愛道經云。女人但欲惑色益壽畜弟子。亦不欲學問。但知須臾之事故依大僧。六明隨戒相。尼八重中前四戒大同僧中故不出。摩觸戒六緣成犯。一是人男子。二作人男子想。三彼此有染心。律云。謂意相染著也。四腋以下膝以上腕以後
【現代漢語翻譯】 現代漢語譯本 最初請求法夏（Dharma summer）結束時陳述證詞。如果檀越（dàn yuè，施主）爲了請求比丘（bǐ qiū，和尚）前來而比丘尼（bǐ qiū ní，尼姑）已經結束安居（ān jū，雨季閉關），乃至後來夏天開始時比丘因為有事沒有來，應當再次請求比丘前來。如果找不到，應該考慮到路途有困難，可以安居。如果最初的安居已經結束，比丘因為有事離開，比丘尼後來才知道已經結束安居，則不得遷移，住在原地沒有罪過。如果夏天結束時沒有比丘，應當尋找。僧祇（sēng qí，僧團）即使只有一個比丘的地方，也應該每半個月請問布薩（bù sà，齋戒）。如果最終沒有，在三由旬（yóu xún，古印度長度單位）內有僧團的地方，可以共同結界。五種自恣法（zì zì fǎ，僧團在安居結束時反省過失的儀式）。《四分律》中，比丘尼夏天安居結束后，允許派遣一位比丘尼，爲了比丘尼僧團的緣故，前往大僧（dà sēng，比丘僧團）中陳述自恣。應當通過白二法（bái èr fǎ，僧團的決議程式）派遣她，文書如常。又派遣兩三個人作為同伴，前往大僧中，禮拜他們的腳后，彎腰低頭合掌，說這樣的話：『比丘尼僧團夏天安居結束。比丘僧團夏天安居結束。比丘尼僧團陳述三事自恣：見、聞、疑。大德（dà dé，對僧人的尊稱）慈悲憐憫的緣故，告訴我。我如果見到罪過，應當如法懺悔。』（重複三次，僧團中的上座（shàng zuò，資歷高的僧人）告誡如上面自恣中的內容）。那位比丘尼接受教誨后，應當在第二天比丘尼自恣時敲椎（zhuī，木槌）。比丘尼僧團集合后，如之前的教誡中稟告比丘尼僧團，傳達自恣時大僧所告之語。乃至眾比丘尼頂戴接受完畢，依照上面的大僧自恣法，然後散去。《律》中說，比丘僧團十四日自恣，比丘尼僧團十五日自恣。如果大僧生病、別眾（bié zhòng，僧團分裂）、眾不和、眾不滿等情況，比丘尼應當派遣人問訊。比丘尼僧團生病乃至不滿，也必須問訊大僧。《十誦律》中說，派遣兩位精通法律的比丘尼前往大僧中。問：為什麼制定比丘尼依附大僧？答：《愛道經》中說，女人只想迷惑於美色、增加壽命、畜養弟子，也不想學習學問，只知道須臾（xū yú，短暫的時間）之事，所以依附大僧。六、闡明隨戒相（suí jiè xiàng，戒律的細節）。比丘尼八重戒（bā chóng jiè，最嚴重的戒律）中，前四戒與比丘相同，所以不列出。摩觸戒（mó chù jiè，觸控的戒律）有六種因緣構成違犯：一是人是男子；二是認為對方是男子；三是彼此有染污之心。律中說，是指意念上相互染著。四是腋下、膝以上、手腕以後。
【English Translation】 English version Initially, state the testimony when requesting the conclusion of the Dharma summer. If a Dānapati (dānàpati, benefactor) requests a Bhikṣu (bhikṣu, monk) to come, and the Bhikṣuṇī (bhikṣuṇī, nun) has already concluded the Rainy Season Retreat (ānvāsa, retreat during the rainy season), even if the Bhikṣu does not come at the beginning of the subsequent summer due to some reason, another Bhikṣu should be requested to come. If one cannot be found, it should be considered that the journey is difficult, and the Rainy Season Retreat can be observed. If the initial Rainy Season Retreat has concluded and the Bhikṣu leaves due to some reason, and the Bhikṣuṇī later learns that the Rainy Season Retreat has concluded, then she must not move; staying in place is without fault. If there is no Bhikṣu at the end of the summer, one should seek one out. Even in a place where there is only one Bhikṣu in the Saṃgha (saṃgha, monastic community), the Uposatha (uposatha, day of fasting and confession) should be inquired about every half month. If ultimately there is none, the boundary can be jointly established within three Yojanas (yojana, ancient Indian unit of distance) where there is a Saṃgha. The five Pravāraṇā (pravāraṇā, ceremony marking the end of the Rainy Season Retreat) practices. In the Sarvāstivāda Vinaya, after the Bhikṣuṇī's summer retreat concludes, one Bhikṣuṇī is allowed to be sent to the Mahāsaṃgha (mahāsaṃgha, community of monks) for the sake of the Bhikṣuṇī Saṃgha to state the Pravāraṇā. She should be sent through the procedure of Bai Er Fa (bái èr fǎ, formal announcement and confirmation), and the document should be as usual. Also, send two or three people as companions to the Mahāsaṃgha, bow to their feet, bend down, lower their heads, and join their palms, saying these words: 'The Bhikṣuṇī Saṃgha has concluded the summer retreat. The Bhikṣu Saṃgha has concluded the summer retreat. The Bhikṣuṇī Saṃgha states the three matters of Pravāraṇā: what was seen, heard, and suspected. Great Virtues (dà dé, honorific for monks), out of compassion, please tell me. If I see a fault, I should repent according to the Dharma.' (Repeat three times; the senior monk in the Saṃgha gives instructions as in the above Pravāraṇā). After that Bhikṣuṇī receives the instructions, she should strike the gavel (zhuī, wooden hammer) the next day during the Bhikṣuṇī's Pravāraṇā. After the Bhikṣuṇī Saṃgha gathers, she should report to the Bhikṣuṇī Saṃgha as in the previous instructions, conveying the words spoken by the Mahāsaṃgha during the Pravāraṇā. Until all the Bhikṣuṇīs have respectfully accepted, they should follow the above Mahāsaṃgha's Pravāraṇā practice, and then disperse. The Vinaya says that the Bhikṣu Saṃgha performs Pravāraṇā on the fourteenth day, and the Bhikṣuṇī Saṃgha performs Pravāraṇā on the fifteenth day. If the Mahāsaṃgha is sick, separated, discordant, or incomplete, the Bhikṣuṇīs should send someone to inquire. If the Bhikṣuṇī Saṃgha is sick or incomplete, they must also inquire of the Mahāsaṃgha. The Daśa-bhāṇavāra-vinaya says that two Bhikṣuṇīs who are well-versed in the law should be sent to the Mahāsaṃgha. Question: Why is it stipulated that Bhikṣuṇīs rely on the Mahāsaṃgha? Answer: The Sutra of the Love of the Way says that women only desire to be deluded by beauty, increase their lifespan, and raise disciples; they also do not want to study learning, and only know about momentary (xū yú, brief time) matters, so they rely on the Mahāsaṃgha. Six, elucidating the characteristics of the following precepts (suí jiè xiàng, details of the precepts). Among the eight grave precepts (aṣṭa gurudharmāḥ, eight major precepts) of the Bhikṣuṇīs, the first four are the same as those of the Bhikṣus, so they are not listed. The precept against touching (sparśa-śikṣāpada, precept against touching) is violated under six conditions: first, the person is a man; second, one thinks the other person is a man; third, both have defiled minds. The Vinaya says that it refers to mutual defilement in thought. Fourth, it is below the armpits, above the knees, and after the wrists.
身份。甄去輕境染心既微。必無陵逼之過故犯輕罪。若尼以輕觸男重境。男以輕境觸尼重境。此二皆重。不要取二重境相觸也。五身相觸。除一有衣一無衣。二俱有衣不犯重。六隨觸多少一一結重。尼摩觸戒與大僧四種不同。一大僧就壞行中制。莫問死活。但觸著便犯。據有淫心尼就陵逼中制。死者不犯。律云。染污心男子也。二僧則不簡女人大小。尼觸男子取能行淫事。十誦人男者謂能作淫事。三僧隨觸境便犯。尼簡境有上下。四僧不問境染凈。尼觸必俱染心。僧祇若尼輕處有瘡癰得使男子治之。先令二女急捉。令不覺男子手。若重處者使女人師治。善見若比丘觸尼尼身不動受樂隨處得罪。四分同僧中。十誦不犯者父兄弟兒想。若水火刀杖惡緣等。一切無著心故。非無吉羅。八事成重。五緣。一人男。二人男想。三有染心。四犯前七事未懺。五八事作犯。八事一捉手者乃至腕(以後是重)。二捉衣者身上衣。三入屏處者謂離伴見聞處。四屏處立語行等。三事亦爾。七身相倚者二身相及。八共期者共行淫處。若尼男俱染犯上七事七偷蘭。若不懺犯八事波羅夷。準此犯八捉手不成重。若一男犯八一時犯八八年犯八八男成八。但成八重。亦無次第僧祇如此。不犯者若有所施與。若禮拜若悔過若受法入屏處。不作惡事不犯。
【現代漢語翻譯】 現代漢語譯本 身份。如果比丘尼已經遠離了較輕的染污境界，內心清凈，那麼一定不會有強迫侵犯的行為，因此只會犯較輕的罪過。如果比丘尼以較輕的境界觸碰男子較重的境界，或者男子以較輕的境界觸碰比丘尼較重的境界，這兩種情況都屬於重罪。不要取兩種重境界相互觸碰的情況。五種身體接觸的情況，除非一種情況是有穿衣服，一種情況是沒有穿衣服，或者兩種情況都是有穿衣服，否則不犯重罪。六、根據觸碰的多少，一一判決重罪。比丘尼的摩觸戒律與大僧的四種不同之處：一是大僧是在壞梵行的情況下制定的，不論對方是死是活，只要觸碰到就犯戒。而比丘尼是在強迫侵犯的情況下制定的，對死者不犯戒。《律》中說，要有染污心針對的是男子。二是僧人不區分女人大小，比丘尼觸碰男子則要求對方是能夠行淫事的。《十誦律》認為，男子是指能夠進行性行為的人。三是僧人隨觸碰的境界就犯戒，比丘尼則要區分境界的上下。四是僧人不問境界的染污與否，比丘尼的觸碰必須雙方都有染污心。《僧祇律》中說，如果比丘尼的輕微部位有瘡癰，可以請男子醫治，但要先讓兩個女子緊緊抓住，讓男子感覺不到比丘尼的手。如果是重要部位，則要請女醫師醫治。《善見律》中說，如果比丘觸碰比丘尼的身體，比丘尼不動，並且感受到快樂，那麼隨處都會獲罪。這與《四分律》中僧人的規定相同。《十誦律》中不犯戒的情況包括：父親、兄弟、兒子等親屬的想法，或者遇到水、火、刀杖等惡劣情況，一切都沒有貪著的心，但並非沒有吉羅罪。八事構成重罪的五個條件：一是對方是男子，二是認為是男子，三是有染污心，四是犯前七事未懺悔，五是八事都做了才算犯戒。八事包括：一、抓住手，乃至手腕（以後是重罪）。二、抓住衣服，指身上的衣服。三、進入屏處，指離開同伴視聽的地方。四、在屏處站立、說話、行走等，這三件事也是如此。七、身體相互倚靠，指兩個身體相互接觸。八、共同約定，指共同前往行淫的地方。如果比丘尼和男子都有染污心，犯以上七事，則犯七個偷蘭罪。如果不懺悔，犯第八事，則犯波羅夷罪。按照這個標準，犯八捉手不成重罪。如果一個男子犯八事，一時犯八事，八年犯八事，八個男子成八事，都只算一個八重罪，也沒有次第。《僧祇律》也是如此。不犯戒的情況包括：如果有所施與，如果禮拜，如果懺悔，如果受法進入屏處，不做惡事，就不犯戒。
【English Translation】 English version Identity. If a Bhikkhuni has already distanced herself from the lighter realms of defilement and her mind is pure, then there will certainly be no act of coercion or violation, and therefore only a minor offense will be committed. If a Bhikkhuni touches a man's heavier realm with a lighter realm, or a man touches a Bhikkhuni's heavier realm with a lighter realm, both of these situations constitute a grave offense. Do not take the situation where two heavy realms touch each other. In the five cases of physical contact, unless one case is where one is clothed and the other is unclothed, or both are clothed, there is no grave offense. Six, according to the amount of touching, each and every one is judged as a grave offense. The Bhikkhuni's touching precepts are different from the four of the Mahasangha: First, the Mahasangha is formulated in the case of bad conduct, regardless of whether the other party is dead or alive, as long as there is contact, there is a violation. The Bhikkhuni is formulated in the case of coercion and violation, and there is no violation for the dead. The Vinaya says that the defiled mind is directed at men. Second, the Sangha does not distinguish between women of different ages, and the Bhikkhuni touching a man requires that the other party be able to perform sexual acts. The Ten Recitations Vinaya believes that a man refers to someone who can perform sexual acts. Third, the Sangha violates the precepts as soon as they touch the realm, while the Bhikkhuni must distinguish between the upper and lower realms. Fourth, the Sangha does not ask whether the realm is defiled or pure, and the Bhikkhuni's touch must be with defiled minds on both sides. The Sanghika Vinaya says that if a Bhikkhuni has sores or carbuncles in a minor area, she can ask a man to treat them, but she must first have two women hold her tightly so that the man does not feel the Bhikkhuni's hand. If it is a major area, she should ask a female doctor to treat it. The Samantapasadika says that if a Bhikkhu touches a Bhikkhuni's body, and the Bhikkhuni does not move and feels pleasure, then he will be guilty everywhere. This is the same as the Sangha's regulations in the Four-Part Vinaya. The cases in which the Ten Recitations Vinaya does not violate the precepts include: the thoughts of relatives such as father, brothers, and sons, or encountering adverse situations such as water, fire, knives, and sticks, all without attachment, but not without a Gilana offense. The five conditions for the eight matters to constitute a grave offense are: First, the other party is a man, second, he is thought to be a man, third, there is a defiled mind, fourth, the previous seven matters have not been repented, and fifth, all eight matters have been done to be considered a violation. The eight matters include: First, holding hands, even the wrist (after that is a grave offense). Second, grabbing clothes, referring to the clothes on the body. Third, entering a secluded place, referring to a place away from the sight and hearing of companions. Fourth, standing, speaking, walking, etc. in a secluded place, these three matters are also the same. Seventh, bodies leaning against each other, referring to two bodies touching each other. Eighth, common agreement, referring to going to a place to commit sexual acts together. If both the Bhikkhuni and the man have defiled minds and commit the above seven matters, they will commit seven Thullanas offenses. If they do not repent and commit the eighth matter, they will commit a Parajika offense. According to this standard, committing eight hand-holdings does not constitute a grave offense. If one man commits eight matters, commits eight matters at one time, commits eight matters in eight years, or eight men commit eight matters, they are all counted as one eight-fold grave offense, and there is no order. The Sanghika Vinaya is also the same. Cases in which there is no violation include: if there is giving, if there is worship, if there is repentance, if there is receiving the Dharma and entering a secluded place, and if no evil is done, there is no violation.
由俱無染心故。下入闇室犯墮者由無所為事涉譏丑故犯。覆藏他重罪戒六緣成。一是大尼。二犯八重已。三知他犯重。四作覆藏心。五不發露。六明相出便犯。若獨住無人等不成覆。如懺罪中。十誦若尼被舉狂亂心覆者不犯。若狂止仍覆者犯。僧祇若尼見尼犯重應向人說。若犯罪人兇惡有勢力恐有命梵難者作念云。彼行業罪報自當知。喻如失火燒舍但自救身。焉知他事。得舍心相應。準此無記心亦不犯。雖非舍心無記不作覆心。故覆藏者不善心中藏匿前罪恐人外聞故成也。若欲發露故不成者。謂非清凈者若對先知不肯發者。二俱有過各須發露故不成。如向有犯者懺不成故。又識人名罪名種相者鬚髮露。反上不合。若前人受竟更不須說恐有無窮之過。若彼犯者已發竟餘人雖覆不成。根本無過故。十誦尼不得比丘前發露。還向尼前。若不識種相至比丘所泛問取解。還至尼邊悔。四分若尼知尼犯八重食前知食后時說偷蘭。乃至初中后夜時分不說。並偷蘭明相出犯重。不犯中若不知。若無人可向說。意欲說而未說明相出。若說時恐有命梵等難不犯。十七僧殘中媒嫁二謗如大僧中。言人戒四緣成。一詣俗官所。二言白衣。三辭列其事。四下手疏犯。四分詣官共爭曲直。若斷事人下手疏者犯口說者偷蘭。善見尼共居士往官所語居士
【現代漢語翻譯】 現代漢語譯本 由於沒有無染著的心。進入黑暗的房間而犯墮罪，是因為沒有所為之事而涉及譏諷醜陋而犯。覆藏他人重罪戒需要六個條件才能成立：一是大尼（比丘尼）。二是已經犯了八重罪。三是知道他人犯了重罪。四是生起覆藏的心。五是不發露。六是天亮時便犯戒。如果獨自居住，沒有人等，則不構成覆藏，如同懺罪中所說。十誦律中，如果比丘尼被舉罪，處於狂亂狀態，或者以無記心覆藏，則不犯戒。如果狂亂停止后仍然覆藏，則犯戒。僧祇律中，如果比丘尼見到其他比丘尼犯了重罪，應該向人說。如果犯罪的人兇惡有勢力，恐怕有性命或梵行上的危險，可以這樣想：『他的行業和罪報，自己應當知道。』譬如失火燒房子，只顧自己救身，哪裡知道其他的事情？得到這種捨棄的心相應，準此，以無記心也不犯戒。雖然不是捨棄的心，但無記心沒有覆藏的意圖。所以，覆藏是指在不善心中藏匿之前的罪過，害怕別人聽到，因此構成覆藏。如果想要發露，但因為對像不清凈而不能構成發露的情況，或者對先前知情的人不肯發露，那麼雙方都有過失，各自都需要發露，因此不能構成發露，如同向已經犯戒的人懺悔不能成立一樣。此外，如果認識人的名字、罪名、種類和相狀，就必須發露，反之則不符合。如果先前的人已經懺悔完畢，就不需要再說，恐怕有無窮的過失。如果那個犯戒的人已經發露完畢，其他人即使覆藏也不構成覆藏，因為根本沒有罪過。十誦律規定，比丘尼不得在比丘面前發露，應該向比丘尼發露。如果不認識罪的種類和相狀，可以到比丘那裡泛泛地詢問，得到解答后，再回到比丘尼那裡懺悔。四分律規定，如果比丘尼知道其他比丘尼犯了八重罪，在吃飯前知道，吃飯後才說，或者說偷蘭罪，乃至在初夜、中夜、后夜時分不說，都屬於偷蘭罪，天亮時犯重罪。不犯的情況包括：如果不知道，或者沒有人可以向其訴說，或者想要說但還沒有說清楚，天亮時，或者說話時恐怕有性命或梵行上的危險，則不犯戒。十七僧殘中的媒嫁和二謗，如同大僧中所說。說人戒需要四個條件才能成立：一是前往世俗官府。二是說白衣。三是陳述其事。四是下手書寫則犯戒。四分律規定，前往官府共同爭辯曲直，如果斷事的人下手書寫，則犯戒，口說則犯偷蘭罪。善見律中，比丘尼與居士一同前往官府，居士說話。
【English Translation】 English version Because of not having a mind stained by defilements. Entering a dark room and committing a transgression is because there is nothing to be done and it involves ridicule and ugliness, thus committing an offense. Concealing another's grave offense requires six conditions to be met: first, a Bhikkhuni (female monastic); second, having already committed one of the eight parajikas (defeats); third, knowing that another has committed a parajika; fourth, generating the intention to conceal; fifth, not disclosing it; sixth, the dawn breaking, thus committing an offense. If living alone, without anyone else, it does not constitute concealment, as stated in the context of confession. In the Dasasuttara Vinaya, if a Bhikkhuni is accused and is in a state of madness, or conceals with an indifferent mind, she does not commit an offense. If, after the madness ceases, she still conceals, she commits an offense. In the Mahasanghika Vinaya, if a Bhikkhuni sees another Bhikkhuni committing a parajika, she should tell someone. If the offender is fierce and powerful, and there is fear of danger to life or the holy life, one can think: 'Their actions and karmic consequences, they themselves should know.' It is like a house on fire; one only saves oneself, how would one know about others' affairs? Obtaining this mind of abandonment is appropriate. According to this, with an indifferent mind, one does not commit an offense. Although it is not a mind of abandonment, an indifferent mind does not have the intention to conceal. Therefore, concealment refers to hiding previous offenses in an unwholesome mind, fearing that others will hear of them, thus constituting concealment. If one wants to disclose, but it cannot constitute disclosure because the object is not pure, or if one is unwilling to disclose to someone who already knows, then both parties are at fault and each needs to disclose, thus it cannot constitute disclosure, just as confessing to someone who has already committed an offense is not valid. Furthermore, if one knows the person's name, the name of the offense, the type, and the characteristics, one must disclose it; otherwise, it is not in accordance. If the previous person has already completed the confession, there is no need to say it again, fearing endless faults. If the offender has already completed the disclosure, others concealing it does not constitute concealment, because there is fundamentally no offense. The Dasasuttara Vinaya stipulates that a Bhikkhuni must not disclose in front of a Bhikkhu; she should disclose in front of a Bhikkhuni. If one does not recognize the type and characteristics of the offense, one can generally inquire at the Bhikkhu's place, obtain an explanation, and then return to the Bhikkhuni's side to confess. The Dharmaguptaka Vinaya stipulates that if a Bhikkhuni knows that another Bhikkhuni has committed one of the eight parajikas, and knows before the meal, but speaks after the meal, or speaks of a sthulatyaya (grave offense), or does not speak during the first, middle, or last watch of the night, all are sthulatyaya offenses, and committing a parajika at dawn. Situations where one does not commit an offense include: if one does not know, or if there is no one to whom one can speak, or if one wants to speak but has not spoken clearly, or if there is fear of danger to life or the holy life when speaking, then one does not commit an offense. The matchmaking and two slanders in the seventeen sanghadisesas (formal meeting offenses) are like those in the great Sangha. Speaking about a person's precepts requires four conditions to be met: first, going to a secular government office; second, speaking of a layperson; third, stating the matter; fourth, writing it down, thus committing an offense. The Dharmaguptaka Vinaya stipulates that going to a government office to jointly argue right and wrong, if the person judging the matter writes it down, commits an offense; speaking it commits a sthulatyaya offense. In the Samantapasadika Vinaya, a Bhikkhuni goes to a government office with a householder, and the householder speaks.
言。汝說理。若說尼吉羅。居士說已尼后說偷蘭。居士復說尼得理不得理皆殘。若居士言尼官喚來官自判與奪尼不犯。若尼至官所言人令官罰。物隨多少犯罪應償。若被奪物就官乞護。不道名字。官自訪得治罰無犯。若人入寺斫伐樹木不得奪刀斧。應還直。五分若尼為人輕陵。語父母親里有力者援護之。十誦在斷事人前。瞋恨呵罵本所打人僧殘。若向餘人說偷蘭。四獨戒獨度河四緣。一是河水。四分云獨不能度。不云深廣。今準道行之戒。但使褰衣度水。異陸行威儀皆犯。大界內河亦犯。有橋者如常開之。二者獨度。前尼疾疾入水偷蘭。雙腳上岸僧殘。后尼獨入水犯蘭。上岸得前尼為伴不犯。若乘車船度皆不犯。律云。彼尼當求一尼共度。應入水隨深淺褰衣。至彼岸漸下衣已然後一時上岸。若不待后伴偷蘭。三無緣。除命梵等難伴命終也。四獨度河犯。謂后伴隔河便犯。無相援故。獨入村四緣。一是俗人村。不問界內外。伽藍中俗人住處獨入亦犯。四分尼獨行詣村隨所至村僧殘。若空野無道處一鼓聲間亦僧殘。村中獨行一界吉羅(約此坊內家內獨行犯吉)。僧祇若尼共伴行至城邑界。當相去在申手內共過界。若在申手外過界偷蘭。二者獨行。三無緣。四越界犯。昔云。若欲入村隨有橫道。但使越過便犯。諸部無文準律
【現代漢語翻譯】 現代漢語譯本： 說：『你說的是道理。』如果說『尼吉羅』（Nikkhiro，不清凈），居士說完『尼』后說『偷蘭』（Thullan，粗罪）。居士又說『尼得理』（Nirdeli，無罪）或『不得理』（Anirdeli，有罪），都構成殘罪（Sanghavasesa，僧殘）。如果居士說：『尼，官府會來，官府會自行判斷給予或剝奪，尼沒有罪。』如果尼到官府那裡說：『有人讓官府懲罰。』財物根據多少，犯罪應當償還。如果被奪走的財物，就向官府請求保護，不說出名字，官府會自行查訪得到，懲治處罰沒有罪。如果有人進入寺廟砍伐樹木，不得奪取刀斧，應當償還價值的五分。如果尼被人輕視欺凌，告訴父母親戚里有力量的人來援助保護她。《十誦律》中說，在斷事人面前，嗔恨呵罵原本毆打的人，構成僧殘。如果向其他人說，構成偷蘭罪。四種單獨的戒律：單獨渡河四種因緣。一是河水。四分律說單獨不能渡河，沒有說深淺寬窄。現在根據道行戒，只要撩起衣服渡水，與陸地行走威儀不同，都構成犯罪。大界內的河流也構成犯罪。有橋的像平常一樣開放通行。二是單獨行走。前面的尼快速進入水中，構成偷蘭罪。雙腳上岸構成僧殘。後面的尼單獨進入水中，構成偷蘭罪。上岸后得到前面的尼作為同伴，不構成犯罪。如果乘坐車船渡河，都不構成犯罪。律中說，這位尼應當尋找一位尼一同渡河，應當進入水中根據深淺撩起衣服，到達彼岸逐漸放下衣服，然後同時上岸。如果不等待同伴，構成偷蘭罪。三是無因緣，除了命梵等難以結伴，或者同伴命終。四是單獨渡河構成犯罪，指同伴隔河，因為無法互相援助。單獨進入村莊四種因緣。一是俗人村，不論界內界外，伽藍中俗人居住的地方單獨進入也構成犯罪。《四分律》說尼單獨前往村莊，隨著到達的村莊構成僧殘。如果是空曠的野外沒有道路的地方，一鼓聲的距離也構成僧殘。村中單獨行走一界的距離構成吉羅罪（Dukkata，惡作，約在此坊內家內單獨行走構成吉羅罪）。《僧祇律》說，如果尼與同伴行走到達城邑的邊界，應當相距在伸手可及的範圍內一同越過邊界。如果在伸手可及的範圍外越過邊界，構成偷蘭罪。二是單獨行走。三是無因緣。四是越過邊界構成犯罪。過去說，如果想要進入村莊，遇到橫向的道路，只要越過就構成犯罪。各部律典沒有相關條文，根據律典推斷。
【English Translation】 English version: He said, 'What you say makes sense.' If he says 'Nikkhiro' (impure), after the layman finishes speaking about the 'Ni', he says 'Thullan' (a grave offense). If the layman then says 'Nirdeli' (innocent) or 'Anirdeli' (guilty), both constitute a Sanghavasesa (requiring community penance). If the layman says, 'Ni, the officials will come, and they will judge the giving or taking away themselves; the Ni is not guilty,' if the Ni goes to the officials and says, 'Someone is making the officials punish,' the property should be repaid according to the amount of the crime. If the property is taken away, she should ask the officials for protection, without stating the name. The officials will investigate and punish without fault. If someone enters the temple to cut down trees, the axe should not be taken away; the value of five parts should be repaid. If the Ni is despised or bullied, she should tell her parents, relatives, or those with power to help and protect her. The Dasavargika Vinaya says that in front of the adjudicator, being angry and scolding the person who originally hit her constitutes a Sanghavasesa. If she tells others, it constitutes a Thullan offense. Four kinds of solitary precepts: four conditions for crossing a river alone. First is the river water. The Dharmaguptaka Vinaya says that one cannot cross the river alone, without specifying depth or width. Now, according to the precept of walking the path, as long as one lifts their robes to cross the water, differing from the demeanor of walking on land, it constitutes an offense. A river within the great boundary also constitutes an offense. If there is a bridge, it is open for passage as usual. Second is walking alone. If the Ni quickly enters the water, it constitutes a Thullan offense. If both feet reach the shore, it constitutes a Sanghavasesa. If the later Ni enters the water alone, it constitutes a Thullan offense. If she gets the former Ni as a companion after reaching the shore, it does not constitute an offense. If crossing by vehicle or boat, it does not constitute an offense. The Vinaya says that the Ni should seek another Ni to cross together, and should enter the water, lifting their robes according to the depth, and gradually lower their robes upon reaching the other shore, then come ashore together. If she does not wait for her companion, it constitutes a Thullan offense. Third is without conditions, except for difficulties in finding a companion due to life-threatening situations or Brahma-related matters, or the companion's death. Fourth is crossing the river alone constitutes an offense, referring to when the companion is across the river, because they cannot help each other. Four conditions for entering a village alone. First is a village of laypeople, regardless of whether it is inside or outside the boundary. Entering a place where laypeople live in the monastery alone also constitutes an offense. The Dharmaguptaka Vinaya says that if a Ni goes to a village alone, the village she arrives at constitutes a Sanghavasesa. If it is a deserted wilderness with no roads, a distance of one drumbeat also constitutes a Sanghavasesa. Walking alone within a boundary in a village constitutes a Dukkata (misdeed, approximately walking alone within this ward or house constitutes a Dukkata). The Mahasanghika Vinaya says that if a Ni and her companion walk to the boundary of a city, they should cross the boundary together within arm's reach. If they cross the boundary outside of arm's reach, it constitutes a Thullan offense. Second is walking alone. Third is without conditions. Fourth is crossing the boundary constitutes an offense. In the past, it was said that if one wants to enter a village and encounters a transverse road, crossing it constitutes an offense. There are no relevant articles in the various Vinayas; it is inferred according to the Vinaya.
云。若無界獨行一鼓聲間。離伴見聞處犯。若至村門不待后伴雙足入限僧殘。若村中先有尼不犯。以前尼為伴故。若出村亦約門限為分齊。犯之得罪。獨宿三緣。一離申手外宿。不問俗僧兩處。兩處置床在申手內。互相檢校方能離過。若本在申手內后因睡。相離者不犯本作離意隨轉側犯故。文云。若舒手不相及隨轉一一僧殘。僧祇當在申手內一夜中三度以手相尋。不得一時頓三。當初中后夜各一度相尋。五分若在不相及處初中后夜偷蘭。明相出僧殘。二無緣。除命梵樂靜等。三隨臥一一結。獨在後行或根本獨去。或中間作意。離伴見聞處行。又伴無諸難緣故犯。四分云。見聞俱離殘。見聞互離蘭。不犯中開度水者。若共伴漸度不失威儀。乘船橋上躡梁躡石。伴尼死休道遠行。及諸雜難不得作伴。並開五分。水淺無畏男子處不犯。開入村緣如前具緣中。開獨宿者律云。共二尼宿舒手相及處。若一尼出大小便。或出受經誦經。若樂靜獨處誦經。或為病尼煮羹粥作飯。乃至余難緣並開。僧祇若病賊亂圍城獨宿不犯。開獨行中應在不離見聞處。若一尼大小便諸難皆開。僧祇不得出聚落界。除道行便利邂逅失伴未及。中間不犯。病亦如是。五分若恐怖走時。老病不及伴者不犯。單墮中紡績一戒律文隨擘引縈織等。一一墮成衣不合
【現代漢語翻譯】 現代漢語譯本： 云：如果沒有邊界，獨自行走，在一鼓聲的間隔內，離開同伴，在能被看見聽見的地方犯戒。如果到達村門口，不等後面的同伴，雙腳都進入村子的邊界，則犯僧殘罪（Sanghavasesa，僧伽婆尸沙，僅次於波羅夷的重罪）。如果村中先有比丘尼，則不犯戒，因為有之前的比丘尼作為同伴。如果離開村子，也以村子的邊界為界限，違犯則得罪。 獨宿的三種情況：一、離開伸手的範圍外住宿，不論是和在家眾還是僧侶。兩處放置床鋪，在伸手的範圍內，互相照看才能避免犯戒。如果原本在伸手的範圍內，後來因為睡覺而互相遠離，則不犯戒，因為沒有離開的意圖，隨著翻身而移動不算犯戒。律文中說：『如果伸出手夠不著，隨著翻身，每一次都犯僧殘罪。』僧祇律規定，應當在伸手的範圍內，一夜之中用手尋找三次，不能一次性尋找三次，而應當在初夜、中夜、后夜各尋找一次。五分律規定，如果在夠不著的地方，初夜、中夜、后夜犯偷蘭罪（Thullaccaya，音譯為『偷蘭遮』，一種輕罪），天亮時犯僧殘罪。 二、沒有正當理由，除了爲了生命安全、梵行、享受禪定等。三、隨著躺臥，每一次都結罪。獨自在後面行走，或者一開始就獨自離開，或者中途起意，離開同伴，在能被看見聽見的地方行走。又或者同伴沒有遇到任何困難，都犯戒。四分律說：『見和聽都離開犯僧殘罪，見和聽互相離開犯偷蘭罪。』不犯戒的情況包括：在過河時，如果和同伴逐漸過河，不失威儀；乘坐船隻、橋樑，踩著木樑、石頭。同伴比丘尼死亡、生病、道路遙遠，以及各種雜事困難，不能作為同伴。五分律開許：水淺沒有危險，在有男子的處所不犯戒。進入村子的理由如前所述，具備正當理由。開許獨宿的情況，律中說：『和兩個比丘尼同宿，在伸手的範圍內。』如果一個比丘尼出去大小便，或者出去接受佛經、誦經，或者喜歡安靜獨自誦經，或者為生病的比丘尼煮羹粥、做飯，乃至其他困難的情況都開許。僧祇律規定，如果生病、遇到盜賊、被圍城，獨自住宿不犯戒。開許獨自行走的情況，應當在不離開能被看見聽見的地方。如果一個比丘尼大小便等各種困難情況都開許。僧祇律規定，不得超出村落的邊界，除了在道路上行走、大小便、偶然失去同伴還沒來得及會合，中間不犯戒。生病的情況也一樣。五分律規定，如果因為恐怖逃跑時，年老體弱跟不上同伴，不犯戒。 單墮罪（Nissaggiya Pacittiya，尼薩耆波逸提）：紡織的每一條戒律，隨著劈開、牽引、纏繞等，每一次都犯墮罪，做成的衣服不合規。
【English Translation】 English version: It is said: If there is no boundary, walking alone, within the interval of a drumbeat, leaving the companion, committing an offense in a place where one can be seen and heard. If arriving at the village gate, without waiting for the companion behind, both feet entering the boundary of the village, one commits a Sanghavasesa (a serious offense second only to Parajika). If there is a Bhikkhuni already in the village, one does not commit an offense, because there is a previous Bhikkhuni as a companion. If leaving the village, the boundary of the village is also the limit, violating it incurs an offense. Three conditions for sleeping alone: First, lodging outside the reach of an outstretched hand, regardless of whether it is with a layperson or a monk. Placing beds in two locations, within the reach of an outstretched hand, mutual supervision is necessary to avoid transgression. If originally within the reach of an outstretched hand, but later separated due to sleep, one does not commit an offense, because there is no intention to leave; moving with turning over does not count as an offense. The Vinaya states: 'If stretching out the hand cannot reach, with each turn, one commits a Sanghavasesa.' The Sanghika Vinaya stipulates that one should be within the reach of an outstretched hand, seeking each other three times in one night, not all at once, but once each in the early, middle, and late night. The Five-Part Vinaya stipulates that if in a place beyond reach, one commits a Thullaccaya (a minor offense) in the early, middle, and late night, and a Sanghavasesa at dawn. Second, without a valid reason, except for the sake of life, Brahmacharya (梵行, pure life), enjoying meditation, etc. Third, with each lying down, each time an offense is incurred. Walking alone behind, or leaving alone from the beginning, or intending to leave midway, leaving the companion, walking in a place where one can be seen and heard. Furthermore, if the companion encounters no difficulties, one commits an offense. The Four-Part Vinaya states: 'Leaving both sight and hearing incurs a Sanghavasesa, leaving sight and hearing mutually incurs a Thullaccaya.' Situations where one does not commit an offense include: when crossing a river, if crossing gradually with a companion, without losing decorum; riding on boats, bridges, stepping on beams, stones. The companion Bhikkhuni dies, is sick, the road is far, and various other difficulties prevent companionship. The Five-Part Vinaya allows: if the water is shallow and there is no danger, one does not commit an offense in a place with men. The reasons for entering the village are as previously stated, with valid reasons. Situations where sleeping alone is allowed, the Vinaya states: 'Sleeping with two Bhikkhunis, within the reach of an outstretched hand.' If one Bhikkhuni goes out to relieve herself, or goes out to receive the Sutras, recite the Sutras, or likes to recite the Sutras alone in a quiet place, or cooks soup, makes rice for a sick Bhikkhuni, and even other difficult situations are allowed. The Sanghika Vinaya stipulates that if sick, encountering thieves, being besieged, sleeping alone does not incur an offense. Situations where walking alone is allowed, one should be in a place where one does not leave sight and hearing. If a Bhikkhuni has various difficulties such as relieving herself, all are allowed. The Sanghika Vinaya stipulates that one must not go beyond the boundary of the village, except when walking on the road, relieving oneself, accidentally losing the companion and not yet reuniting, one does not commit an offense in between. The situation of being sick is the same. The Five-Part Vinaya stipulates that if fleeing in terror, the elderly and weak cannot keep up with the companion, one does not commit an offense. Nissaggiya Pacittiya (單墮罪): Each precept of spinning, with each splitting, pulling, winding, etc., each time one commits a Pacittiya (墮罪, an offense entailing expiation), the made garment is not in accordance.
懺著。余上下戒非無種相。行稀用寡且略而已。七相攝諸行。尼以無伴多度非法之人。但希利己。不準道教故。律中二十餘戒偏結和尚之罪。故律云。度弟子已應以衣食及法攝取。五分師僧應六年自攝。若教他攝弟子。違犯墮。僧祇和尚尼欲授弟子具戒應先求善比丘。不得臨時選眾。若不可得者當求半許。若過半而作法(不犯重者秉法自余可可足數)。四分云。受戒已不得輒離和尚。五分當六年依承和尚。余有師徒教授報恩供養呵責治罰並如上卷師資相攝中。次明諸要行。勿過八敬。善見佛初不度女人。出家為滅正法五百年。后為說八敬聽出家。依教行故還得千年。今時不行。隨處法滅故須勵意。今列其名一者百歲比丘尼見初受戒。比丘當起迎逆禮拜問訊請令坐。二比丘尼不得罵謗比丘。三不得舉比丘罪說其過失。比丘得說尼過。四式叉摩那已學于戒應從眾僧求受大戒。五尼犯僧殘應半月在二部僧中行摩那埵。六尼半月內當於僧中求教授人。七不應在無比丘處夏安居。八夏訖當詣僧中。求自恣人如此。八法應尊重恭敬讚歎。盡形不應違。五分應遣三尼來僧中自恣。中含八尊師法中。若比丘聽尼問經律毗曇。然後得問。不聽者犯第五尊師法。僧祇尼入僧寺應頭面一一禮比丘足。若老病不堪隨力多少。不遍者總禮口云。我
【現代漢語翻譯】 現代漢語譯本 懺悔（懺著）。其餘關於上下戒的規定並非沒有依據。只是因為實踐稀少，用處不大，所以簡略地說明一下。七相概括了各種行為。比丘尼因為沒有同伴，經常度化不符合佛法的人，只是爲了滿足自己的私利，不符合佛陀的教導。因此，《律藏》中二十多條戒律主要針對和尚的罪過。所以律中說：『度化弟子之後，應該用衣食和佛法來攝受他們。』《五分律》規定，師父和僧人應該六年親自攝受弟子。如果教別人攝受弟子，就違犯了墮罪。《僧祇律》規定，和尚和比丘尼想要授予弟子具足戒，應該先尋找好的比丘，不能臨時選擇僧眾。如果找不到，也應當找到超過一半的人同意。如果超過一半而作法（不犯重罪的人秉持佛法，其餘的人數足夠即可）。《四分律》說：『受戒之後，不得隨意離開和尚。』《五分律》規定，應當六年依止和尚。其餘關於師徒教授、報恩供養、呵責懲罰等，都如上卷師資相攝中所說。接下來闡明各種重要的行為，不要超過八敬法。《善見律毗婆沙》記載，佛陀最初不度化女人出家，認為這會使正法減少五百年。後來因為阿難的請求，佛陀為她們說了八敬法，才允許女人出家。因為依教奉行，所以正法得以延續千年。現在的人不實行八敬法，所以到處都是佛法衰敗的景象，因此必須努力實行。現在列出八敬法的名稱：一、百歲比丘尼見到初受戒的比丘，應當起立迎接、禮拜問訊，請他坐下。二、比丘尼不得謾罵誹謗比丘。三、不得揭發比丘的罪過，說他們的過失。比丘可以揭發比丘尼的過失。四、式叉摩那（正學女）已經學習了戒律，應當從僧眾中請求受具足戒。五、比丘尼犯了僧殘罪，應當半個月在二部僧中行摩那埵（悔過）。六、比丘尼半個月內應當在僧眾中請求教授人。七、不應當在沒有比丘的地方夏安居。八、夏安居結束后，應當到僧眾中請求自恣（聽取批評）。這八法應當尊重、恭敬、讚歎，終身不應當違背。《五分律》規定，應當派遣三位比丘尼到僧眾中自恣。《中阿含經》的八尊師法中說，如果比丘聽許比丘尼問經律毗曇，然後才能問。不聽許的，就違犯了第五尊師法。《僧祇律》規定，比丘尼進入僧寺，應當頭面一一禮比丘的腳。如果年老生病不能做到，就隨自己的能力多少而行禮。不能全部禮拜的，就總禮一下，口中說：『我禮一切眾。』
【English Translation】 English version Repentance (Chan zhe). The remaining precepts regarding upper and lower rules are not without basis. It's just that practice is rare and use is limited, so it's briefly explained. The seven aspects encompass all actions. Bhikkhunis, lacking companions, often ordain those who do not conform to the Dharma, merely seeking their own benefit, which is not in accordance with the Buddha's teachings. Therefore, more than twenty precepts in the Vinaya primarily address the faults of the abbots. Thus, the Vinaya states: 'After ordaining a disciple, one should support them with clothing, food, and the Dharma.' The Five-Part Vinaya stipulates that teachers and monks should personally care for their disciples for six years. If they instruct others to care for the disciples, they violate the offense of degradation. The Sanghika Vinaya states that abbots and bhikkhunis who wish to grant full ordination to disciples should first seek out good bhikkhus and not select the Sangha temporarily. If this is not possible, they should seek approval from more than half of the Sangha. If more than half approve and the procedure is performed (those who have not committed grave offenses uphold the Dharma, and the remaining number is sufficient). The Four-Part Vinaya states: 'After receiving ordination, one should not casually leave the abbot.' The Five-Part Vinaya stipulates that one should rely on the abbot for six years. The remaining matters regarding teacher-disciple instruction, repaying kindness, making offerings, scolding, and punishing are as described in the section on teacher-disciple relationships in the previous volume. Next, the various important practices are explained, not exceeding the Eight Garudhammas (eight special rules for nuns). The Samantapasadika records that the Buddha initially did not ordain women, believing that this would reduce the Proper Dharma by five hundred years. Later, due to Ananda's request, the Buddha spoke the Eight Garudhammas for them, and only then were women allowed to be ordained. Because they followed the teachings, the Proper Dharma was able to continue for a thousand years. People today do not practice the Eight Garudhammas, so everywhere there is a scene of the decline of the Dharma, and therefore one must strive to practice them. Now, the names of the Eight Garudhammas are listed: 1. A hundred-year-old bhikkhuni should rise to greet, bow, inquire after, and invite to sit a newly ordained bhikkhu. 2. A bhikkhuni must not scold or slander a bhikkhu. 3. She must not expose the faults of bhikkhus or speak of their shortcomings. A bhikkhu may expose the faults of a bhikkhuni. 4. A sikkhamana (female trainee) who has already studied the precepts should request full ordination from the Sangha. 5. A bhikkhuni who has committed a Sanghavasesa offense should perform manatta (penance) for half a month in both the Bhikkhu and Bhikkhuni Sanghas. 6. Within half a month, a bhikkhuni should request a preceptor from the Sangha. 7. She should not observe the rainy season retreat (vassa) in a place where there are no bhikkhus. 8. After the rainy season retreat, she should go to the Sangha and request pavarana (invitation to be corrected). These eight rules should be respected, honored, and praised, and should not be violated throughout one's life. The Five-Part Vinaya stipulates that three bhikkhunis should be sent to the Sangha for pavarana. In the Eight Respectful Teacher Dharmas of the Middle Length Discourses, if a bhikkhu allows a bhikkhuni to ask about the Sutras, Vinaya, and Abhidhamma, then she may ask. If he does not allow it, he violates the fifth Respectful Teacher Dharma. The Sanghika Vinaya states that when a bhikkhuni enters a monastery, she should bow her head and pay respects to the feet of each bhikkhu. If she is old or sick and unable to do so, she should pay respects according to her ability. If she cannot bow to everyone, she should bow generally and say, 'I bow to all the Sangha.'
尼某甲頭面禮一切僧足。若比丘入尼寺尼禮亦爾。不得云。是犯戒是醫師是摩呵羅無所知及虛實罪。比丘得說尼實罪。尼若憍慢不敬起迎禮足老越敬法。十誦見大僧不起者墮。五分亦爾。僧祇若親里尼得軟語語不得呵責。若年少者語云。汝今不學待老耶。汝后當教弟子弟子亦學汝。是故應隨順受經誦經。四分尼輒入僧寺墮。五分若立不見比丘。不得不白而入白時比丘籌量。可聽以不。如上明之。二明式又摩那法(此云學法女不別得戒也先以立志六法練心為受緣)。四分十八童女應二歲學戒。又云。小年曾嫁年十歲者與六法。薩婆多年十二得受具者為夫家所使。任忍眾苦加厭。本事僧祇亦同。十誦中六法者練心也。試看大戒受緣。二年者練身也。可知有胎無胎。廣文如彼。故文中盡形為法故二歲堪受無胎。故應立離聞處著見處。白四受法后召來與說六法名字。乃至答言能持。如常說。此式叉尼具學三法。一學根本謂四重是。二學六法即羯磨所為。謂染心相觸盜人四錢斷畜生命小妄語非時食飲酒也。文中列淫盜殺妄者隨十戒而言。沙彌已學。三學行法謂一切大尼戒行並須學之。若學法中犯者更與二年羯磨。若犯根本者滅擯。犯余行法但名缺行。直令改悔。若滿二年已犯者更與二年。律云。式叉尼一切大尼戒應學。除自手取
【現代漢語翻譯】 現代漢語譯本： 尼某甲（式叉摩那，意為學戒女）以頭面頂禮所有僧眾的足。如果比丘進入尼寺，尼眾也應如此禮敬。不得說：『這是犯戒者』、『這是庸醫』、『這是愚昧無知者』，以及虛構或真實的罪過。比丘可以說尼眾真實的罪過。尼眾如果驕慢，不恭敬，不站起來迎接，不禮敬足，對年長者不尊敬，對佛法不敬重，根據《十誦律》，見到大僧不站起來的，會墮落（犯戒）。《五分律》也是如此。《僧祇律》中，如果是親戚關係的尼眾，可以用柔和的語言勸說，但不得呵斥。如果是年輕的尼眾，可以這樣說：『你現在不學習，要等到年老嗎？你以後會教導弟子，弟子也會學你。』所以應該隨順接受佛經，誦讀佛經。《四分律》規定，尼眾擅自進入僧寺會墮落（犯戒）。《五分律》規定，如果站立時看不見比丘，就不得未經稟告而進入。稟告時，比丘應衡量是否可以允許進入，如上文所說。 二、關於式叉摩那法（意為學法女，不能直接受具足戒，先以立志六法來磨練心性，作為受戒的因緣）：《四分律》規定，十八歲的童女應學習戒律兩年。又說，年幼時曾出嫁，年齡十歲的，可以給予六法。薩婆多部認為，年齡十二歲可以受具足戒，因為她們為夫家所役使，能夠忍受各種痛苦，增加厭離心。《本事僧祇律》也持相同觀點。《十誦律》中，六法是用來磨練心性的。試看大戒受戒的因緣，兩年是用來磨練身體的，可以知道是否有孕。詳細內容如律中所述。因此，經文中說盡形壽（終身）為法，所以兩歲就堪能受戒，因為沒有懷孕。所以應該讓她離開容易聽到聲音的地方，安置在容易看到的地方。在白四羯磨受法后，召來告訴她六法的名字，乃至回答說能夠持守，如通常所說。這位式叉摩那全面學習三種法：一是學習根本戒，即四重戒；二是學習六法，即通過羯磨所制定的，包括以染污心相觸、盜取他人四錢、斷畜生命、說小妄語、非時食、飲酒。經文中列出淫、盜、殺、妄，是根據十戒而言，沙彌已經學過。三是學習行法，即一切大尼的戒行都必須學習。如果在學法期間犯戒，要再給予兩年的羯磨。如果犯根本戒，則會被滅擯（驅逐）。犯其他行法，只能說是行為有缺失，只需令其改過懺悔。如果滿了兩年後犯戒，要再給予兩年。律中說，式叉摩那應學習一切大尼的戒律，除了自己取用（財物）。
【English Translation】 English version: The Śikṣamāṇā (尼某甲, meaning 'one who is learning the Dharma') should prostrate with her head at the feet of all saṃgha members. If a bhikṣu (比丘, monk) enters a nunnery, the nuns should also show respect in the same way. One should not say: 'This is a transgressor,' 'This is a quack doctor,' 'This is an ignorant person,' or fabricate real or imagined offenses. A bhikṣu is allowed to speak of a nun's actual offenses. If a nun is arrogant, disrespectful, does not rise to greet, does not pay respect to the feet, does not respect elders, or does not revere the Dharma, according to the Daśa-bhāṇavāra-vinaya (十誦律), failing to rise upon seeing a senior saṃgha member constitutes a transgression. The Pañcavargika-vinaya (五分律) also states this. In the Mahāsaṃghika-vinaya (僧祇律), if the nun is a relative, gentle language may be used, but scolding is not permitted. If the nun is young, one may say: 'If you do not learn now, when will you learn? Later, you will teach disciples, and the disciples will learn from you.' Therefore, one should obediently accept the scriptures and recite them. The Caturvargika-vinaya (四分律) stipulates that a nun who enters a monastery without permission commits a transgression. The Pañcavargika-vinaya states that if a bhikṣu is not visible while standing, one must not enter without reporting. When reporting, the bhikṣu should consider whether permission should be granted, as explained above. Secondly, regarding the Śikṣamāṇā Dharma (式叉摩那法, meaning 'the Dharma of the one learning the Dharma,' who cannot directly receive full ordination; first, the mind is trained with the six precepts as a condition for receiving ordination): The Caturvargika-vinaya stipulates that an eighteen-year-old maiden should study the precepts for two years. It also says that a girl who was married young, at the age of ten, may be given the six precepts. The Sarvāstivāda school believes that one who is twelve years old may receive full ordination because they are employed by the husband's family and can endure various hardships, increasing their renunciation. The Vinaya-vastu-Mahāsaṃghika (本事僧祇律) also holds the same view. In the Daśa-bhāṇavāra-vinaya, the six precepts are for training the mind. Examining the conditions for receiving the great precepts, two years are for training the body, to determine whether there is pregnancy. The details are as described in the vinaya. Therefore, the text states that taking the Dharma for life is why one can receive ordination at the age of two, because there is no pregnancy. Therefore, she should be placed away from places where sounds are easily heard and placed in places where she can be easily seen. After the karma (羯磨, formal act of the saṃgha) of four announcements, she is summoned and told the names of the six precepts, and she answers that she can uphold them, as is usually said. This Śikṣamāṇā comprehensively studies three Dharmas: First, learning the fundamental precepts, which are the four root vows; second, learning the six precepts, which are established through karma, including touching with a defiled mind, stealing four coins from others, taking the life of an animal, telling small lies, eating at the wrong time, and drinking alcohol. The text lists sexual misconduct, theft, killing, and lying, according to the ten precepts, which the śrāmaṇera (沙彌, novice monk) has already learned. Third, learning the practices, which means that all the precepts and practices of the senior nuns must be learned. If one violates a precept while learning, another two years of karma are given. If one violates a fundamental precept, one is expelled. Violating other practices is only considered a deficiency in conduct, and one only needs to repent and reform. If one violates a precept after two years, another two years are given. The vinaya states that the Śikṣamāṇā should learn all the precepts of the senior nuns, except for taking (property) with one's own hand.
食授食與他。若自取食食律亦制犯。無沙彌尼者開之。有者得授與尼自須受取。僧祇云。應學十八法。一在大尼下沙彌尼上坐。二式叉不凈食大尼凈。大尼不凈食彼亦不凈。三大尼得與三宿自與沙彌尼三宿。四得與大尼授食。除火凈五生種取金銀錢。自從沙彌尼受食。五尼不得為說七聚名。六得語云。不淫盜殺妄如是等憶持。七八至布薩自恣日入僧中互跪合掌云。阿梨耶僧我某甲清凈僧憶持。三說而退。九十十一十二后四波羅夷。犯者更從始學。十三十九僧殘已下若犯一一作吉羅悔。余如彼說。四分不知戒相故造作非法。制與學法盡行學之。十誦為度妊娠女人後起過。佛令二歲學。可知。三沙彌尼法大略與沙彌法同。若據行往法式叉不與大尼為伴。以戒不滿故。自不得以沙彌尼為伴。以非同學故。若二尼兼一式叉。若二式叉兼一沙彌尼得為伴。餘人不合。
諸部別行篇第三十
古云。博學為濟貧。此言誠驗。若四分缺於事法他部自有明文理必準行不乖二是。然則棄急從緩舍有求無。損輕重之是非任愚懷之取捨。此乃自貽負愧。罪豈他科當隨本受為宗。鈔序具顯。若全未預法則隨入一部為依持。順文謹用行之可以為準的。然事乃萬途尋條難反。且疏要約者用示規模。就中分七。一明僧數多少。二聖法通塞。
三重犯不同。四攝事寬狹。五心境差別。六舍懺有異。七隨相階別。初中僧祇和尚受戒十人之外。捨墮法入五人僧攝。以懺主單白和僧問僧許可自不足數。至還財之時是僧作法還得足數。類同五人自恣中。四分無文。諸師四人捨墮。第五所為不入僧數。以律列四僧中不言故知得用。若準通教上解者非。五人受懺始終無妨。余如中卷懺聚法中。十誦無和尚人受戒得戒。作法僧犯罪。薩婆多雲。先請和尚受十戒時和尚不現前亦得十戒。若聞死者不得受具。不現前不得戒。若僧數滿設無和尚亦得戒。善見無和尚受者得戒得罪。黃門為和尚亦爾。伽論云。白衣為和尚與白衣受得戒得罪。非出家人亦爾。薩婆多雲。不除鬚髮無衣缽受者得戒得罪。若準四分並不開之。律云。不名受具足戒也。十誦男子作女人威儀如男子受得戒得罪。女想反上。五分若自截男根若留一卯得受。全無者滅擯。五百問云。壇上師僧或著俗服或犯禁戒。若受戒人知是非法不得。不知者得弟子著俗服。當時不問者得。伽論云。不知和尚是賊住依彼受戒得戒。諸比丘犯吉羅。本犯戒人本不和合人非出家人為和尚亦爾。十誦一界內四人一時受具者得四處展轉與欲。若一比丘一處坐足四處僧數。一處一人作羯磨被四眾者。如以材木床榻連線四界。坐上足四處數得被
【現代漢語翻譯】 現代漢語譯本 一、三重犯的不同之處在於，僧祇律（Samghika Vinaya）中，受戒需要十人以上的僧團。捨墮法（Nissaggiya Pacittiya，一種戒律）的懺悔，如果僧團只有五人，懺悔主持只需單獨宣告，並由僧團詢問是否許可，他自己不計入人數。但到歸還財物時，僧團依法行事，仍需滿足人數。這類似於五人自恣（Pavarana，一種儀式）的情況。《四分律》（Dharmaguptaka Vinaya）對此沒有明確規定。有些律師認為，四人捨墮，第五人所做不計入僧團人數，因為律中列舉四種僧團時沒有提到。因此，可以認為這種做法是允許的。如果按照通教（一種佛教教義）的理解，則不然。五人受懺，自始至終都沒有問題。其餘內容見《懺聚法》（a section of monastic rules）中卷。 二、《十誦律》（Sarvastivada Vinaya）認為，沒有和尚（Upadhyaya，戒師）的情況下，受戒者也能得戒。如果作法僧（karma-performing Sangha）犯戒，《薩婆多論》（Sarvastivada-vinaya-vibhasa）說，如果先請和尚傳授十戒，即使和尚不在場，也能得到十戒。但如果聽說和尚去世，就不能受具足戒（Upasampada，比丘戒）。和尚不在場，就不能得戒。如果僧團人數足夠，即使沒有和尚也能得戒。《善見律毗婆沙》（Samantapasadika）認為，沒有和尚而受戒者，得戒但也得罪。由閹人（黃門）擔任和尚也是如此。《伽論》（Abhidharma texts）說，如果白衣（在家居士）擔任和尚，為白衣授戒，受戒者得戒但也得罪。非出家人擔任和尚也是如此。《薩婆多論》說，不剃除鬚髮、沒有衣缽的人受戒，得戒但也得罪。如果按照《四分律》，這些情況都不允許，因為律中說，這不叫受具足戒。 三、《十誦律》認為，男子做出女人的姿態，像男子一樣受戒，得戒但也得罪。女人反之亦然。《五分律》（Mahisasaka Vinaya）認為，如果自己截斷男根，或者保留一點，可以受戒。完全截斷者，會被滅擯（驅逐）。《五百問》（Mahaparinirvana Sutra）說，戒壇上的師僧如果穿著俗服或犯禁戒，如果受戒人知道這是不如法的，就不能得戒；如果不知道，就能得戒。弟子穿著俗服，當時沒有詢問，也能得戒。《伽論》說，如果不知道和尚是賊住（住在不該住的地方），依止他受戒，也能得戒。諸比丘犯吉羅（輕罪），本犯戒人、本不和合人、非出家人擔任和尚也是如此。 四、《十誦律》認為，在一界（simas，結界，僧團活動範圍）內，四人同時受具足戒，可以四處展轉與欲（chanda，同意票）。如果一個比丘在一個地方坐著，足夠四個地方的僧團人數。在一個地方一個人作羯磨（karma，僧事），被四眾（比丘、比丘尼、沙彌、沙彌尼）反對，就像用木材床榻連線四個界，坐在上面足夠四個地方的人數，可以被反對。
【English Translation】 English version 1. The difference in triple offenses lies in the fact that in the Samghika Vinaya (僧祇律), ordination requires a Sangha (僧團) of more than ten monks. For the confession of Nissaggiya Pacittiya (捨墮法, an offense requiring forfeiture), if the Sangha has only five monks, the confessor only needs to announce it separately, and the Sangha asks for permission, he himself is not counted in the number. However, when returning the property, the Sangha must act according to the law and still meet the number. This is similar to the case of five-person Pavarana (自恣, a ceremony). The Dharmaguptaka Vinaya (四分律) does not have a clear provision for this. Some lawyers believe that if four monks commit Nissaggiya Pacittiya, the actions of the fifth monk are not counted in the number of the Sangha, because the Vinaya does not mention it when listing the four types of Sangha. Therefore, it can be considered that this practice is permissible. If understood according to the Tongjiao (通教, a Buddhist doctrine), it is not. There is no problem with five people receiving confession from beginning to end. The rest can be found in the middle volume of 'Chan Ju Fa' (懺聚法, a section of monastic rules). 2. The Sarvastivada Vinaya (十誦律) believes that a person can obtain ordination even without an Upadhyaya (和尚, preceptor). If the karma-performing Sangha (作法僧) violates the precepts, the Sarvastivada-vinaya-vibhasa (薩婆多論) says that if the Upadhyaya is first invited to transmit the ten precepts, one can obtain the ten precepts even if the Upadhyaya is not present. However, if one hears that the Upadhyaya has passed away, one cannot receive Upasampada (具足戒, full ordination). One cannot obtain ordination if the Upadhyaya is not present. If the number of the Sangha is sufficient, one can obtain ordination even without an Upadhyaya. The Samantapasadika (善見律毗婆沙) believes that a person who receives ordination without an Upadhyaya obtains ordination but also commits an offense. The same is true for a eunuch (黃門) serving as an Upadhyaya. The Abhidharma texts (伽論) say that if a layman (白衣) serves as an Upadhyaya and ordains a layman, the ordained person obtains ordination but also commits an offense. The same is true for a non-ordained person serving as an Upadhyaya. The Sarvastivada Vinaya says that a person who does not shave his beard and hair and does not have robes and a bowl obtains ordination but also commits an offense. According to the Dharmaguptaka Vinaya, none of these situations are allowed, because the Vinaya says that this is not called receiving full ordination. 3. The Sarvastivada Vinaya believes that a man who makes the appearance of a woman and receives ordination like a man obtains ordination but also commits an offense. The opposite is true for women. The Mahisasaka Vinaya (五分律) believes that if one cuts off one's own male organ or retains a little, one can receive ordination. A person who is completely cut off will be expelled (滅擯). The Mahaparinirvana Sutra (五百問) says that if the teachers and monks on the ordination platform are wearing secular clothes or violating the precepts, if the person receiving ordination knows that this is not in accordance with the Dharma, he cannot obtain ordination; if he does not know, he can obtain ordination. If the disciple is wearing secular clothes and does not ask at the time, he can also obtain ordination. The Abhidharma texts say that if one does not know that the Upadhyaya is a thief (living in a place where he should not live), and relies on him to receive ordination, one can also obtain ordination. The same is true for monks who commit Gilana (吉羅, minor offenses), those who have committed offenses, those who are not in harmony, and non-ordained persons serving as Upadhyaya. 4. The Sarvastivada Vinaya believes that if four people receive full ordination at the same time within a simas (結界, boundary, the area of Sangha activity), they can transfer chanda (與欲, consent vote) in four places. If a monk sits in one place, it is enough for the number of the Sangha in four places. If one person performs karma (羯磨, Sangha affairs) in one place and is opposed by the four assemblies (比丘, 比丘尼, 沙彌, 沙彌尼), it is like connecting four boundaries with wooden beds, and sitting on it is enough for the number of people in four places, and can be opposed.
四人。一切羯磨皆如法也。摩得伽云。頗有比丘與四處人說戒受戒作羯磨為不得答得。乃至五處亦爾。八人十二人十五人十八人亦爾。善見沙彌犯重得出家。除壞尼凈行。不得準此開學悔也。不得受具。二聖法通局。四分羯磨略則三種。廣則八品。加減不成。聖印一定。如單白不得加白二。白二不得作單白等。僧祇十誦加得成就應作單白。白二白四者彌善。減則不成。僧祇加一中間羯磨。亦名求聽羯磨。明瞭論中間亦同。解云。謂在單白白二之間。又加白羯磨。唱所立事。不問聽許不遮。餘三羯磨同四分。又云。中間直白此二羯磨三人等通作。餘三必四人已上。四分羯磨唯加三人。不得僧舉僧。若諫法通多少。十誦中羯磨得加四人以上受具。僧祇不聽與欲人多。坐僧少者不成。五分聽多人集少持欲來。僧祇轉欲即失。三明重犯。四分戒有重受亦有重犯。文云。如前後亦如是。尼摩觸云隨觸。一一波羅夷。十誦不重犯。由戒不重受故。犯淫戒已更犯淫者吉羅。犯盜殺人大妄還得三重。文云。學悔尼犯僧殘請比丘來與我摩那埵出罪等。下篇隨輕重也。初篇后犯但吉羅。僧祇亦爾。四明攝事者且論受日諸部不同。四分三品如上已明。僧祇有二。初明七日。同於四分。后明事訖。便用中間別法。任前緣事未了法在。不還者得。
【現代漢語翻譯】 現代漢語譯本 四人。一切羯磨（karma，業）皆如法也。《摩得伽》（Matrika，論藏）云：『頗有比丘與四處人說戒、受戒、作羯磨，為不得？』答：『得。』乃至五處亦爾。八人、十二人、十五人、十八人亦爾。善見沙彌（Sramanera，沙彌）犯重得出家，除壞尼凈行，不得準此開學悔也。不得受具。二聖法通局。四分羯磨略則三種，廣則八品。加減不成。聖印一定。如單白不得加白二，白二不得作單白等。僧祇（Samghati，僧伽）十誦加得成就，應作單白。白二、白四者彌善。減則不成。僧祇加一中間羯磨，亦名求聽羯磨。明瞭論中間亦同。解云：謂在單白、白二之間。又加白羯磨，唱所立事，不問聽許不遮。餘三羯磨同四分。又云：中間直白此二羯磨三人等通作，餘三必四人已上。四分羯磨唯加三人，不得僧舉僧。若諫法通多少。十誦中羯磨得加四人以上受具。僧祇不聽與欲人多，坐僧少者不成。五分聽多人集少持欲來。僧祇轉欲即失。三明重犯。四分戒有重受亦有重犯。文云：如前後亦如是。尼摩觸云隨觸，一一波羅夷（Parajika，斷頭罪）。十誦不重犯，由戒不重受故。犯淫戒已更犯淫者吉羅（Duhkrta，惡作罪）。犯盜、殺人、大妄還得三重。文云：學悔尼犯僧殘（Samghavasesa，僧殘罪）請比丘來與我摩那埵（Manatva，行懺）出罪等。下篇隨輕重也。初篇后犯但吉羅。僧祇亦爾。四明攝事者且論受日諸部不同。四分三品如上已明。僧祇有二。初明七日，同於四分。后明事訖，便用中間別法。任前緣事未了法在。不還者得。
【English Translation】 English version Four people. All karmas (karma) are in accordance with the Dharma. The Matrika (commentaries) says: 'If a bhikshu (monk) speaks the precepts, ordains, and performs karma with four people in a certain place, is it valid?' The answer is: 'Yes.' It is the same even with five places. It is also the same with eight, twelve, fifteen, and eighteen people. A Sramanera (novice monk) who has committed a serious offense can still be ordained, except for one who has violated the pure conduct of a bhikshuni (nun); one cannot use this as a precedent to open up repentance. One cannot receive full ordination. The two holy laws have general and specific applications. The karma in the Dharmaguptaka (Four-Part Vinaya) is briefly of three types, and extensively of eight categories. Additions or subtractions are not allowed. The holy seal is fixed. For example, one cannot add a Bai-er (motion followed by one vote) to a Dan-bai (single motion), nor can one make a Dan-bai from a Bai-er, and so on. The Mahasamghika (Great Assembly Vinaya) and the Dasadhyaya-vinaya (Ten Recitation Vinaya) allow additions to be made, and a Dan-bai should be performed. A Bai-er or Bai-si (motion followed by three votes) is even better. Subtractions are not allowed. The Mahasamghika adds an intermediate karma, also called the 'seeking permission karma.' The Vyakarananirukta (Exposition of Meanings) also agrees on the intermediate karma. It explains that it is between the Dan-bai and the Bai-er. It also adds a Bai karma, announcing the matter to be established, without asking for permission or objection. The remaining three karmas are the same as in the Dharmaguptaka. It also says that the intermediate Zhi-bai (straightforward announcement) and the two karmas can be performed by three or more people, while the remaining three must be performed by four or more people. The Dharmaguptaka karma only allows adding three people; the Sangha (community) cannot be raised by the Sangha. If advising on the Dharma, the number of people is flexible. In the Dasadhyaya-vinaya, the karma can add four or more people to receive full ordination. The Mahasamghika does not allow more people to give consent than the number of monks present; otherwise, it is invalid. The Mahisasaka (Five-Part Vinaya) allows many people to gather and a few to bring their consent. In the Mahasamghika, transferring consent is immediately lost. The third point clarifies repeated offenses. The Dharmaguptaka precepts have both repeated reception and repeated offenses. The text says: 'It is the same as before and after.' The Vinaya-matrika says that each touch constitutes a Parajika (defeat). The Dasadhyaya-vinaya does not consider it a repeated offense because the precepts are not repeatedly received. If one commits the precept of sexual misconduct and then commits it again, it is a Duhkrta (wrongdoing). Committing theft, murder, or a major lie still incurs three offenses. The text says: 'A nun who has learned repentance and committed a Samghavasesa (formal meeting of the Sangha) should request a bhikshu to give me Manatva (penance) to expiate the offense, etc.' The following sections depend on the severity of the offense. Subsequent offenses in the initial section are only Duhkrta. The Mahasamghika is the same. The fourth point clarifies the collection of matters, focusing on the different views of various schools on receiving the day. The three categories of the Dharmaguptaka have been explained above. The Mahasamghika has two. The first clarifies seven days, which is the same as the Dharmaguptaka. The second clarifies that once the matter is completed, an intermediate separate method is used. If the previous matter is not completed, the law remains. Those who do not return are allowed.
必非破戒。三寶正緣。故文云。大德僧聽。某甲比丘於此處雨安居。若僧時到僧忍聽。某甲比丘於此處雨安居。為塔事僧事出果行還此中住。諸大德某甲比丘為僧事塔事出界行還此處安居。僧忍默然故是事如是持。十誦受日有二。七夜之法同四分。而兼夜又用三十九夜法。用白二羯磨文不同四分。故彼律云。大德僧聽。某甲比丘受三十九夜僧事故出界是處安居自恣。若僧時到僧忍聽某甲比丘受三十九夜僧事故出界是處安居自恣。如是白。大德僧聽某甲比丘受三十九夜僧事出界是處安居自恣竟。誰諸長老忍。某甲比丘受三十九夜僧事故出界是處安居。自恣者默然誰不忍。便說。僧已忍聽。某甲比丘受三十九夜僧事故出界是處安居自恣。僧忍默然故是事如是持。十誦因梨昌設供在露地。佛令白二作凈內中。后外道譏言。禿居士舍作食及倉簞與白衣何異。佛令僧坊外作食。后為煙火起人來索食少。從今日後不聽作凈地羯磨。若作犯吉羅。先作應舍。出二十四卷中。人便妄用云不須更結。五心境不同。四分心境想疑如持犯方軌中。五分無疑心。以疑通是非故有犯結正。彼律云。是女疑蟲疑草木疑皆隨犯殘提。想是決徹若境心不相當者不犯。如四分破僧淫戒受戒不開知疑。余則通開。余如隨相。僧祇性惡罪上無疑想。故彼云。女
【現代漢語翻譯】 現代漢語譯本 並非一定破戒。三寶（Buddha, Dharma, Sangha）是正確的因緣。所以經文說：『大德僧聽。某甲比丘（比丘的名字）於此處雨安居（雨季的閉關修行）。若僧時到僧忍聽。某甲比丘於此處雨安居。為塔事（爲了佛塔的事務）僧事（爲了僧團的事務）出果行（外出辦事）還此中住。諸大德某甲比丘為僧事塔事出界行還此處安居。僧忍默然故是事如是持。』 《十誦律》接受日期的規定有兩種。七夜之法與《四分律》相同。而兼夜又用三十九夜法。使用白二羯磨（兩次宣告的羯磨）的文句不同於《四分律》。所以該律說：『大德僧聽。某甲比丘受三十九夜僧事故出界是處安居自恣（在安居期間，爲了僧團的事務，接受三十九夜的出界，並在此處結束安居）。若僧時到僧忍聽某甲比丘受三十九夜僧事故出界是處安居自恣。』這樣宣告。『大德僧聽某甲比丘受三十九夜僧事出界是處安居自恣竟。誰諸長老忍。某甲比丘受三十九夜僧事故出界是處安居。自恣者默然誰不忍。』便說：『僧已忍聽。某甲比丘受三十九夜僧事故出界是處安居自恣。僧忍默然故是事如是持。』 《十誦律》因為梨昌設供在露天。佛陀命令用白二羯磨在凈地內進行。後來外道譏諷說：『禿頭居士的住所，做食物和倉庫與白衣有什麼區別？』佛陀命令在僧坊外做食物。後來因為煙火，人們來索取食物太少。從今日以後不聽許做凈地羯磨。如果做了就犯吉羅罪。先做了應該捨棄。出自二十四卷中。人們就妄加使用，說不需要再結界。 五、心境不同。《四分律》的心境想疑，如持犯方軌中所說。《五分律》沒有疑心。因為懷疑會影響是非判斷，所以有犯戒的結罪和改正。該律說：『是女疑蟲疑草木疑皆隨犯殘提（如果對女性、蟲子、草木產生懷疑，都會犯殘提罪）。』想是決定的。如果境和心不相應，就不犯戒。如《四分律》破僧、淫戒、受戒不開許知疑，其餘則都開許。其餘的如隨相中所說。《僧祇律》性惡罪上沒有疑想。所以該律說：『女』
【English Translation】 English version It is not necessarily a violation of the precepts. The Three Jewels (Buddha, Dharma, Sangha) are the correct conditions. Therefore, the text says: 'Venerable Sangha, listen. Bhikshu (name of the Bhikshu) so-and-so will observe the rainy season retreat (Vassa) here. If it is the Sangha's time, may the Sangha consent to listen. Bhikshu so-and-so will observe the rainy season retreat here. For the sake of stupa affairs (affairs related to the stupa) and Sangha affairs (affairs related to the Sangha), he will go out and return to stay here. Venerable ones, Bhikshu so-and-so will go out of the boundary for Sangha affairs and stupa affairs and return to observe the rainy season retreat here. The Sangha remains silent, therefore this matter is upheld in this way.' The Daśādhyāya-vinaya (Ten Recitation Vinaya) has two regulations for accepting dates. The seven-night rule is the same as the Dharmaguptaka-vinaya (Four-Part Vinaya). Moreover, the thirty-nine-night rule is also used in conjunction with the night. The wording of the karma (formal act) with two announcements differs from the Dharmaguptaka-vinaya. Therefore, that Vinaya says: 'Venerable Sangha, listen. Bhikshu so-and-so accepts thirty-nine nights to go out of the boundary for Sangha affairs and will end the rainy season retreat here (during the rainy season retreat, he accepts thirty-nine nights to go out of the boundary for Sangha affairs and will end the retreat here). If it is the Sangha's time, may the Sangha consent to listen. Bhikshu so-and-so accepts thirty-nine nights to go out of the boundary for Sangha affairs and will end the rainy season retreat here.' This is announced. 'Venerable Sangha, listen. Bhikshu so-and-so has accepted thirty-nine nights to go out of the boundary for Sangha affairs and will end the rainy season retreat here. Which of the elders consents? Bhikshu so-and-so has accepted thirty-nine nights to go out of the boundary for Sangha affairs and will end the rainy season retreat here. Those who consent remain silent. Who does not consent?' Then it is said: 'The Sangha has consented to listen. Bhikshu so-and-so has accepted thirty-nine nights to go out of the boundary for Sangha affairs and will end the rainy season retreat here. The Sangha remains silent, therefore this matter is upheld in this way.' The Daśādhyāya-vinaya states that because Līcchavi (name of a clan) set up offerings in the open. The Buddha ordered that the karma with two announcements be performed within the purified area. Later, the heretics ridiculed, saying: 'What is the difference between the dwelling of a bald-headed layman, making food and storehouses, and that of a white-robed person?' The Buddha ordered that food be made outside the monastery. Later, because of smoke and fire, people came to ask for too little food. From today onwards, it is not permitted to perform the karma for purifying the ground. If it is done, a duṣkṛta (minor offense) is committed. It is stated in the twenty-fourth fascicle. People then misused it, saying that there is no need to establish a boundary again. Fifth, the mind and object are different. The mind, object, thought, and doubt in the Dharmaguptaka-vinaya are as described in the rules for upholding and violating precepts. The Mahīśāsaka-vinaya (Five-Part Vinaya) has no doubt. Because doubt affects the judgment of right and wrong, there is the conclusion and correction of offenses. That Vinaya says: 'If there is doubt about a woman, doubt about insects, doubt about plants, all will result in a saṃghāvaśeṣa (formal suspension offense).' Thought is decisive. If the object and mind do not correspond, there is no offense. For example, in the Dharmaguptaka-vinaya, breaking the Sangha, sexual misconduct, and ordination do not permit knowing with doubt, while the rest are permitted. The rest are as described in the anusaṃghāṭa (secondary rules). The Mahāsāṃghika-vinaya has no doubt about inherently evil offenses. Therefore, that Vinaya says: 'Woman'
作黃門想。觸僧殘。悉從境制。若遮惡罪上得有想疑。故文云。生非生想非生疑吉羅。十誦若前有方便心者具除想疑並結正罪。彼云。有主物無主想及疑皆重。亦不問前境遮性。若前無方便心者具有想疑結罪。且引大途非無五三不同者。六舍懺不同。十誦二寶少者永舍。多者舍付同心凈人。凈人令舍。作四方僧臥具罪僧中悔。余同四分。五分五種。一入僧永棄。二寶舍與僧。僧差人永棄。若僧不棄凈人為僧貿衣食與僧食用。唯本主不得用。恐遂本心故。二永入僧五敷具入常住用。唯本主不得坐臥。三入俗僧。舍藥與僧。僧舍與俗人沙彌。涂足然燈。本主亦不得用。一切比丘不得食。余同。僧祇五別。一舍入僧無盡財中。謂畜貿二寶。若生息利作僧房舍中衣僧不得分用及食。為折伏本主貪心故。二舍入僧用。謂五臥具回僧物隨僧作何等用。其中純黑憍奢耶僧不得著用。得作地敷及作向慊悵慢等。六年不揲不得為地敷。僧得著用。不得[打-丁+親]身。白毛臥具好者如前。不好者如后。余同。善見中金銀若無凈人可教擲去。僧羯磨差一比丘知五法者。使閉自擲去。莫記處所。明瞭論中若轉車衣待一月衣過十日衣過十日缽雨衣急施捨。與僧已僧問。須者應還得用。若自無用永舍入僧。受非親尼衣舍還本尼。若本尼無舍與尼
僧。使尼浣衣回僧物永舍與僧。從非親居士乞衣一二居士應舍還彼。彼若不在或不取捨與僧。過足三反一切敷具使織師衣盡舍與僧。瞋心奪衣還舍與所瞋比丘。七日藥二用。文如彼具。薩婆多雲。販賣物若無同心凈人應作四方僧臥具。為止誹謗。若作入佛外道當言。瞿曇沙門多貪利故。令弟子舍物。持用自入。又除佛福田。無過四方僧不問受法不受法持戒毀戒法語非法語。一切無遮。七隨戒雜相。十誦犯僧殘。隨覆罪不行別住六夜。直與出罪得名出罪。眾僧得罪乃至不行別住直行六夜直與出罪。得出得罪。更有六人全不作法直爾清凈。一者上座犯僧殘。諸人生慢。佛言。若一心生念從今日更不作。即得清凈。二大德多知識。三多慚愧。若遣行者寧反戒。四病重不能互跪無力能懺。五住處不滿二十。道路遇賊死。六眾不清凈。往至他方道路遇賊死。佛言。一心生念如法懺悔。是人清凈得生天上。律子注云。此六懺法不可妄用。及有僥倖唐為自欺。罪不得除。要須廣問明律者能斷之耳。
四分律刪繁補闕行事鈔卷下
余于唐武德九年六月內。爾時搜揚僧伍無傷俗譽。且閉戶依所學撰次。但意在行用。直筆書通。不事虬文故。言多蹇陋。想有識通士知余記志焉。
【現代漢語翻譯】 現代漢語譯本 比丘（bhiksu，佛教出家男眾）。如果比丘尼洗完衣服后歸還比丘的物品，應永遠捐獻給僧團。從非親屬的在家居士那裡乞討衣物，如果居士願意佈施一兩件，就應該歸還給那位居士。如果那位居士不在，或者不接受歸還，就捐獻給僧團。超過期限三次，所有的鋪蓋臥具，如果織工已經做完，都捐獻給僧團。如果因為嗔恨心奪取了衣物，應該歸還給被嗔恨的比丘。七日藥有兩種用途，具體條文如律中所述。《薩婆多論》（Sarvastivada，一切有部）說，販賣的物品如果沒有志同道合的清凈之人，應該製作成四方僧的臥具，以防止誹謗。如果這樣做，入佛門的外道會說：『喬達摩（Gautama，釋迦牟尼佛的姓）沙門（sramana，出家修行者）貪圖利益，讓弟子捨棄財物，自己拿去享用。』又說，除了佛的福田，沒有比四方僧更好的了，無論是否受過戒法，無論持戒還是毀戒，無論說法語還是非法語，一切都沒有遮止。七隨戒的雜相。《十誦律》（Dasa-bhikkhu-vinaya）中，如果犯了僧殘罪（samghavasesa，僅次於波羅夷的重罪），隱瞞罪行而不進行別住（parivasa，一種懺悔儀式）六夜，直接給予出罪（apakarshana，解除罪罰），也算得出罪。眾僧如果犯了罪，乃至不進行別住，直接進行六夜，直接給予出罪，也得出罪得罪。還有六種人完全不作法，直接清凈：第一種是上座（長老）犯了僧殘罪，眾人因此產生輕慢之心。佛說，如果一心生念，從今日起不再犯，就得清凈。第二種是大德，有很多認識的人。第三種是多慚愧的人，如果派遣行者寧願反戒。第四種是病重，不能互跪，沒有力氣懺悔。第五種是住處不滿二十人，在道路上遇到賊人而死。第六種是僧團不清凈，前往其他地方，在道路上遇到賊人而死。佛說，一心生念，如法懺悔，這個人清凈，得生天上。《律子注》說，這六種懺悔方法不可隨意使用，以及有僥倖心理，都是自己欺騙自己，罪業不能消除。一定要廣泛詢問精通戒律的人才能決斷。
《四分律刪繁補闕行事鈔》卷下
我在唐朝武德九年六月，當時搜查僧侶隊伍，沒有損害世俗的聲譽。暫且閉門依據所學撰寫整理。只是意在實用，用直白的文字記錄，不追求華麗的文辭，所以言語多有粗陋。希望有見識的通達之士知道我記錄的意圖。
【English Translation】 English version Bhikkhu (monk). If a bhikkhuni (nun) returns a bhikkhu's belongings after washing them, they should be permanently donated to the Sangha (monastic community). If begging for clothes from a layperson who is not a relative, and the layperson is willing to donate one or two items, they should be returned to that layperson. If that layperson is not present or does not accept the return, they should be donated to the Sangha. After a period of three times, all bedding and furnishings, if the weaver has finished them, should be donated to the Sangha. If clothing is taken due to anger, it should be returned to the bhikkhu who was the object of the anger. Seven-day medicine has two uses, as detailed in the Vinaya (monastic code). The Sarvastivada (a Buddhist school) states that if there is no like-minded pure person for items being sold, they should be made into bedding for the Sangha of the four directions to prevent slander. If this is done, outsiders entering Buddhism will say: 'Gautama (Buddha's family name) sramanas (ascetics) are greedy for profit, causing disciples to abandon possessions and taking them for their own enjoyment.' Furthermore, there is no better field of merit than the Sangha of the four directions, regardless of whether they have received the Dharma (teachings), whether they uphold or break the precepts, whether they speak Dharma or non-Dharma; everything is without obstruction. Miscellaneous aspects of the seven following precepts. In the Dasa-bhikkhu-vinaya (Ten Recitation Vinaya), if one commits a samghavasesa (a serious offense requiring formal penance) offense, conceals the offense, and does not undergo parivasa (a period of probation) for six nights, directly granting apakarshana (absolution) is also considered absolution. If the Sangha commits an offense, even without undergoing parivasa, directly undergoing six nights and directly granting absolution is also considered absolution and offense. There are also six people who do not perform the procedure at all and are directly purified: the first is a senior monk (elder) who commits a samghavasesa offense, causing others to develop contempt. The Buddha said, 'If one sincerely thinks, from this day forward, I will not commit it again,' then one is purified. The second is a great virtuous one with many acquaintances. The third is one who is very ashamed; if sending a practitioner, it is better to violate the precepts. The fourth is severely ill, unable to kneel, and without the strength to confess. The fifth is a residence with fewer than twenty people, who die on the road encountering thieves. The sixth is a Sangha that is not pure, who go to other places and die on the road encountering thieves. The Buddha said, 'If one sincerely thinks and repents according to the Dharma, that person is purified and will be reborn in heaven.' The Commentary on the Vinaya states that these six methods of repentance should not be used lightly, and having wishful thinking is deceiving oneself in vain; the offense cannot be removed. One must widely inquire from those who are knowledgeable in the Vinaya to be able to make a judgment.
Shanjian Buque Xing Shi Chao (Commentary on the Four-Part Vinaya, Eliminating the Complex and Supplementing the Deficient), Scroll Down
In the sixth month of the ninth year of the Wude era of the Tang Dynasty, at that time, the search of the monastic community did not harm secular reputation. I temporarily closed my doors and compiled and arranged according to what I had learned. My intention was only for practical use, recording in straightforward language, not pursuing ornate writing, so the language is often crude. I hope that knowledgeable and understanding people will know my intention in recording this.