T40n1806_四分律比丘含注戒本

大正藏第 40 冊 No. 1806 四分律比丘含注戒本

No. 1806 [cf. Nos. 1429, 1430]

四分律比丘含注戒本序

太一山沙門釋道宣述

四分戒本者。蓋開萬行之通衢。引三乘之正軌也。自法王利見弘濟在緣。程上聖之悽惶。悼小凡之沉溺。故能辟不諱之門。示秘密之深術。張無問之說顯初學之津涂。遂靜處而興教源。集眾而宣玄范。前明由序。廣陳發致之功。后列大宗。盛羅機欲所被。約時敷演通行於是承遵合潔。等聞正法由茲久住。但以時來不競情變所流。經陣夢㲲之徴。律舒分杖之喻。致使教隨文結理任情移。云飛二部五部之殊。山張十八五百之異。取其元始所被無非計情。窮其要會之心俱通正業。逮乎曹魏之末戒本創傳。終於隋運之初。芟改者眾。或依梵本。或寫隸文。或以義求。或以緣據。仇校諸說。成務蒙然。濫罔前修。翳昏後學。梵本則文旨乖互。方言未融。準律則得在宗歸。失於辨相義求雖有深會。未靜論端。緣據似是具周。止存別見。原夫正戒明禁。唯佛制開。賢聖緘默。但知祇奉。故律論所述。咸宗本經。自餘位班。曾未揣度。總敘諸見。師心者多。考定昔緣。良所未暇。今以戒本繁略。隱義局文。用則失儀。舍則非

【現代漢語翻譯】現代漢語譯本

大正藏第 40 冊 No. 1806 四分律比丘含注戒本序

太一山沙門釋道宣述

《四分戒本》（Cāturvargīya-prātimokṣa-sūtra）者，乃開啟萬行之通途，引導三乘之正軌。自從法王（Dharma-rāja，佛陀的尊稱）出現於世，以弘揚救濟為己任，感嘆上聖（Buddha，佛）的淒涼，哀憐小凡（普通人）的沉溺，所以能夠開啟直言不諱之門，展示秘密深奧的法術，宣揚無需提問的教說，顯明初學者的津樑。於是，在寂靜之處興起教化之源，聚集大眾宣講玄妙的規範。前面的序言闡明了廣泛陳述發起之功，後面列出的大綱盛大地羅列了根機和慾望所涉及的內容。在一定的時間內敷演通行，於是承接遵循，合乎純潔，如同聽聞正法，由此得以長久住世。只是因為時勢變遷，情感變化所影響，經歷了陣夢（經文如夢境般虛幻）和㲲（經文如毛毯般粗糙）的徵兆，律典舒張，出現分杖（律典如樹枝般分叉）的比喻，導致教義隨著文字而束縛，義理隨著情感而轉移。云飛二部（上座部和大眾部）五部（犢子部、法上部、賢胄部、正量部、密林山部）的差別，山張十八（指部派分裂）五百（指五百位阿羅漢結集經典）的差異。選取其原始所依據的內容，無非是揣測情感；窮盡其重要會聚的中心，都通向正業。到了曹魏末年，《戒本》（Prātimokṣa-sūtra）才開始傳入，到隋朝初期，刪改的人很多。有的依據梵文版本，有的抄寫隸書文字，有的以義理來尋求，有的以因緣來作為依據。校對各種說法，結果卻一片矇昧，矇蔽了前人的修行，遮蔽了後人的學習。梵文版本則文字旨意乖謬互異，方言沒有融合貫通；依據律典則得在於宗派歸屬，卻失去了辨別事相；以義理來尋求雖然有深刻的領會，卻未能平息爭論的開端；以因緣來作為依據，似乎是具備周全，卻只存在個別的見解。探究那正戒（正當的戒律）和明禁（明確的禁令），只有佛陀才能制定和開許，賢聖（聖人）們緘默不語，只是知道恭敬奉行。所以律論中所述，都以根本經典為依據，其餘地位班輩的人，從未揣測衡量。總的來說，各種見解，師心自用的人很多，考定以前的因緣，實在沒有時間顧及。現在因為《戒本》繁瑣或簡略，隱藏義理，侷限於文字，運用則失去儀軌，捨棄則不對。 English version

T. 40 No. 1806 Cāturvargīya-prātimokṣa-sūtra with Annotations by a Bhikṣu

Preface to the Cāturvargīya-prātimokṣa-sūtra with Annotations by a Bhikṣu, Composed by Śramaṇa Shi Daoxuan of Mount Taiyi

The Cāturvargīya-prātimokṣa-sūtra is the thoroughfare that opens up myriad practices and guides the correct path of the Three Vehicles. Since the Dharma-rāja (the King of Dharma, an honorific title for the Buddha) appeared in the world, taking it upon himself to propagate salvation, lamenting the desolation of the Buddhas and Bodhisattvas, and pitying the drowning of ordinary beings, he was able to open the door of unreserved speech, reveal the profound art of secrecy, proclaim the teachings that require no questioning, and illuminate the ferry crossing for beginners. Thus, in a quiet place, he initiated the source of teachings, gathered the assembly, and proclaimed the profound norms. The preceding preface clarifies the extensive exposition of the merit of initiation, and the following outline grandly enumerates what is involved in the faculties and desires. Expounding and circulating within a certain time, thus inheriting and following, conforming to purity, like hearing the True Dharma, thereby abiding long in the world. It is only because of the changes of the times and the influence of emotional changes that the omens of 'dream arrays' (scriptures are as illusory as dreams) and 'rough blankets' (scriptures are as rough as blankets) have been experienced, and the metaphor of 'branching staffs' (scriptures are like branching staffs) has appeared in the Vinaya, leading to the binding of teachings to the text and the shifting of meaning with emotions. The differences between the Sarvāstivāda and the Mahāsāṃghika schools, and the eighteen (referring to sectarian divisions) and five hundred (referring to the five hundred Arhats who compiled the scriptures) differences. Selecting what was originally based on is nothing more than conjecture of emotions; exhausting the core of what is important and converging, all lead to right action. Towards the end of the Cao Wei dynasty, the Prātimokṣa-sūtra began to be transmitted, and by the beginning of the Sui dynasty, many people had emended it. Some based it on Sanskrit versions, some copied it in clerical script, some sought it through meaning, and some used conditions as evidence. Collating various theories, the result was a state of confusion, obscuring the practice of predecessors and concealing the learning of successors. The Sanskrit versions have discrepancies in the meaning of the text, and the dialects have not been integrated; basing it on the Vinaya results in gaining in sectarian affiliation but losing in distinguishing characteristics; seeking it through meaning, although there is profound understanding, has not quelled the beginning of disputes; using conditions as evidence seems to be comprehensive, but only individual views exist. Investigating the correct precepts and clear prohibitions, only the Buddha can establish and permit them, and the sages are silent, only knowing to respectfully follow. Therefore, what is described in the Vinaya and Śāstras is based on the fundamental scriptures, and those of other ranks have never speculated or measured. In general, there are many who rely on their own opinions in various views, and there is really no time to examine the previous conditions. Now, because the Prātimokṣa-sūtra is either verbose or concise, hides meanings, and is limited to the text, using it results in losing the ritual, and abandoning it is not right.

【English Translation】 English version

T. 40 No. 1806 Cāturvargīya-prātimokṣa-sūtra with Annotations by a Bhikṣu

Preface to the Cāturvargīya-prātimokṣa-sūtra with Annotations by a Bhikṣu, Composed by Śramaṇa Shi Daoxuan of Mount Taiyi

The 'Cāturvargīya-prātimokṣa-sūtra' (Four-Part Vinaya Prātimokṣa Sutra) is the thoroughfare that opens up myriad practices and guides the correct path of the Three Vehicles. Since the 'Dharma-rāja' (King of Dharma, an honorific title for the Buddha) appeared in the world, taking it upon himself to propagate salvation, lamenting the desolation of the Buddhas and Bodhisattvas, and pitying the drowning of ordinary beings, he was able to open the door of unreserved speech, reveal the profound art of secrecy, proclaim the teachings that require no questioning, and illuminate the ferry crossing for beginners. Thus, in a quiet place, he initiated the source of teachings, gathered the assembly, and proclaimed the profound norms. The preceding preface clarifies the extensive exposition of the merit of initiation, and the following outline grandly enumerates what is involved in the faculties and desires. Expounding and circulating within a certain time, thus inheriting and following, conforming to purity, like hearing the True Dharma, thereby abiding long in the world. It is only because of the changes of the times and the influence of emotional changes that the omens of 'dream arrays' (scriptures are as illusory as dreams) and 'rough blankets' (scriptures are as rough as blankets) have been experienced, and the metaphor of 'branching staffs' (scriptures are like branching staffs) has appeared in the Vinaya, leading to the binding of teachings to the text and the shifting of meaning with emotions. The differences between the 'Sarvāstivāda' (上座部) and the 'Mahāsāṃghika' (大眾部) schools, and the eighteen (referring to sectarian divisions) and five hundred (referring to the five hundred Arhats who compiled the scriptures) differences. Selecting what was originally based on is nothing more than conjecture of emotions; exhausting the core of what is important and converging, all lead to right action. Towards the end of the Cao Wei dynasty, the 'Prātimokṣa-sūtra' (戒本) began to be transmitted, and by the beginning of the Sui dynasty, many people had emended it. Some based it on Sanskrit versions, some copied it in clerical script, some sought it through meaning, and some used conditions as evidence. Collating various theories, the result was a state of confusion, obscuring the practice of predecessors and concealing the learning of successors. The Sanskrit versions have discrepancies in the meaning of the text, and the dialects have not been integrated; basing it on the Vinaya results in gaining in sectarian affiliation but losing in distinguishing characteristics; seeking it through meaning, although there is profound understanding, has not quelled the beginning of disputes; using conditions as evidence seems to be comprehensive, but only individual views exist. Investigating the correct precepts and clear prohibitions, only the Buddha can establish and permit them, and the sages are silent, only knowing to respectfully follow. Therefore, what is described in the Vinaya and Śāstras is based on the fundamental scriptures, and those of other ranks have never speculated or measured. In general, there are many who rely on their own opinions in various views, and there is really no time to examine the previous conditions. Now, because the 'Prātimokṣa-sūtra' (戒本) is either verbose or concise, hides meanings, and is limited to the text, using it results in losing the ritual, and abandoning it is not right.

據。若不顯相。人難具依。余少仰玄風。志隆清范。昔在帝京周流講肆。伏膺請業載紀相尋。何嘗不執卷臨文。慨斯壅結。遂以貞觀四年庚寅之歲。薄游岳瀆廣評律宗。但見誦語紛綸未思弘遠。高譚有務事用無施。才羅七五之名。妄居一字之首。但述行藏之要。寧開決正之心。問以戒律廢興。妙憑疏解。約之情通本據。無文可依。自有博學生知行名雙顯。而神用莫準。情取天乖。余意之所未安。義當依法為定則諍輪自弭。何俟繁辭。今試敢依律本具錄正經。仍從佛解即為注述。文唯一卷同昔所傳。持犯兩明今便異古。庶令初后兼學愚智齊遵。粗知則具三種持律。精練則是一師大化。以斯用求成濟為極。又以戒各緣起妄說非無。若不鏡曉終歸虛托。故隨戒類引刪要補之。俾夫顯相通班輕重昭現。足以潤身光德。足以護法匡時。臨文無取謬于文。思義則不資他義。豈直自貽無漏。亦將兼濟有緣。故輒筆記序之云爾。

四分律比丘含注戒本上

四分戒本　出曇無德(唐言法護)部律。

稽首禮諸佛　　及法比丘僧　　今演毗尼法　令正法久住　　戒如海無涯　　如寶求無厭　欲護聖法財　　眾集聽我說　　欲除四棄法　及滅僧殘法　　障三十捨墮　　眾集聽我說　毗婆尸式棄　　毗舍拘留孫　　拘

【現代漢語翻譯】現代漢語譯本：根據。如果戒相不明顯，人們難以完全遵循。我略微仰慕玄風，立志遵循清凈的規範。過去在帝都四處遊歷講學，潛心學習佛法，時間很久。我常常手持經卷，面對文字，慨嘆其中的阻塞不通。於是在貞觀四年庚寅年，我稍微遊歷了名山大川，廣泛地評論律宗。但只見誦讀之聲紛繁雜亂，沒有想到要弘揚深遠的教義；高談闊論好像很有用處，實際上毫無施用。才羅列了七十五法的名稱，就妄自佔據了一個字的首位。只是敘述了行為的要點，沒有開啟決斷正誤的心。問到戒律的廢興，美妙之處在於憑藉疏解。但如果情理上通順，卻沒有文字可以依據。有的人學識淵博，聲稱知行並重，但其精神作用卻難以捉摸，情感的取捨也與天道相悖。我對此感到不安，認為應該依法作為定則，這樣爭論自然就會停止，何必需要繁瑣的言辭呢？現在我嘗試依據律本，完整地記錄正經，並且根據佛的解釋來進行註釋。文字仍然只有一卷，和過去所傳的一樣。持戒和犯戒兩種情況都明確，這和過去不同。希望能夠讓初學者和後學者、愚笨的人和聰明的人都一起遵循。粗略地瞭解，就能具備三種持律；精通熟練，就能成為一代宗師，用這些來求得成就和濟世為最終目標。又因為每條戒都有其緣起，妄加解說並非沒有。如果不加以明鏡照曉，最終會歸於虛托。所以隨著戒的類別，我引用、刪減、補充了要點，使戒相明顯，輕重罪行都昭然若揭，足以修身養德，足以護持佛法匡正時弊。面對文字，不要曲解文字；思考義理，就不要依賴其他的義理。這不僅是為自己帶來無漏的功德，也將兼濟有緣之人。所以就隨便地記錄下來作為序言。《四分律比丘含注戒本》上《四分戒本》出自曇無德（Dharmaguptaka）（唐言法護）部律。稽首禮敬諸佛，以及法和比丘僧。現在演說毗尼法，令正法長久住世。戒如大海沒有邊際，如寶物追求沒有厭足。想要守護聖法的財富，大眾聚集起來聽我說。想要去除四種捨棄法（Parajika），以及滅除僧殘法（Sanghadisesa），阻止三十捨墮法（Nissaggiya Pacittiya），大眾聚集起來聽我說。毗婆尸佛（Vipassi）、式棄佛（Sikhi）、毗舍浮佛（Vessabhu）、拘留孫佛（Kakusandha）……

【English Translation】 English version: According to. If the characteristics of the precepts are not clear, it is difficult for people to fully follow them. I slightly admire the profound teachings and aspire to follow the pure norms. In the past, I traveled around the imperial capital, lecturing and studying diligently, for a long time. I often held scriptures in my hands, facing the words, lamenting the blockages within. Therefore, in the year of Gengyin, the fourth year of Zhenguan, I slightly traveled to famous mountains and rivers, extensively commenting on the Vinaya school. But I only saw the sounds of recitation were numerous and chaotic, without thinking of promoting profound teachings; high-sounding talks seemed useful, but in reality, they were of no use. Only listing the names of the seventy-five dharmas, they presumptuously occupied the first position of a word. Only narrating the essentials of conduct, without opening the mind to resolve right and wrong. When asked about the rise and fall of the precepts, the wonderful thing lies in relying on commentaries. But if the reasoning is smooth, there are no words to rely on. Some people are knowledgeable and claim that knowledge and action are equally important, but their spiritual function is elusive, and their emotional choices are contrary to the way of heaven. I feel uneasy about this, and I think we should take the law as the rule, so that the dispute will naturally stop, why need cumbersome words? Now I try to follow the Vinaya, completely record the sutras, and annotate according to the Buddha's explanation. The text is still only one volume, the same as what was passed down in the past. Both keeping and breaking the precepts are clear, which is different from the past. I hope that beginners and later learners, foolish and wise people, can all follow together. A rough understanding can have three kinds of precepts; proficiency can become a master of a generation, using these to seek achievement and benefit the world as the ultimate goal. Also, because each precept has its origin, it is not without reason to make false explanations. If you don't use a mirror to illuminate it, it will eventually return to false trust. Therefore, according to the category of precepts, I quoted, deleted, and supplemented the essentials, so that the characteristics of the precepts are obvious, and the light and heavy sins are clearly revealed, enough to cultivate oneself and promote virtue, enough to protect the Dharma and correct the evils of the times. Facing the text, do not distort the text; thinking about the meaning, do not rely on other meanings. This is not only to bring oneself the merit of no leakage, but also to benefit those who have the opportunity. So I just recorded it as a preface. The Upper Volume of 'Sarvastivada Bhikshu's Annotated Precepts' The 'Sarvastivada Precepts' comes from the Dharmaguptaka (Tang Dynasty called Dharmaraksa) Vinaya. I bow and pay homage to all the Buddhas, as well as the Dharma and the Sangha of Bhikshus. Now I expound the Vinaya, so that the True Dharma may abide in the world for a long time. The precepts are like the sea without boundaries, like treasures that are sought without satiety. If you want to protect the wealth of the Holy Dharma, the assembly gathers to listen to me. If you want to remove the four Parajikas (Parajika), and destroy the Sanghadisesa (Sanghadisesa), prevent the thirty Nissaggiya Pacittiyas (Nissaggiya Pacittiya), the assembly gathers to listen to me. Vipassi Buddha (Vipassi), Sikhi Buddha (Sikhi), Vessabhu Buddha (Vessabhu), Kakusandha Buddha (Kakusandha)...

那含牟尼　迦葉釋迦文　　諸世尊大德　　為我說是事　我今欲善說　　諸賢咸共聽　　譬如人毀足　不堪有所涉　　毀戒亦如是　　不得生天人　欲得生天上　　若生人中者　　常當護戒足　勿令有毀損　　如御入險道　　失轄折軸憂　毀戒亦如是　　死時懷恐懼　　如人自照鏡　好醜生欣戚　　說戒亦如是　　全毀生憂喜　如兩陣共戰　　勇怯有進退　　說戒亦如是　凈穢生安畏　　世間王為最　　眾流海為最　眾星月為最　　眾聖佛為最　　一切眾律中　戒經為上最　　如來立禁戒　　半月半月說

已前偈文法護尊者所作。為廣略二教通序。前開持毀之言以成說聽之本也。和合已下二教大宗自分三分。序正流通。

和合　時有與同師知識。別部說戒法。當尊重承事恭敬。布薩一處住和合說戒。違者與罪。佛言。有三種和合。一應來者來。二應與欲者與欲。三現前得訶者不訶。反此別眾也。

僧集會　時有比丘。說戒日若在界內若有戒場不往說戒處。佛言。應求應喚。是我所教。若出界外若往而不坐者如法治之。自今已去隨所住處有一比丘。至說戒日當先至布薩堂中掃灑敷座具水然燈並舍羅等。若有客來。四人若過作自說戒。乃至一人心念清凈。若有非法別眾說戒者如

【現代漢語翻譯】現代漢語譯本那含牟尼（Nahan Muni）：迦葉（Kasyapa）、釋迦文（Sakyamuni），諸位世尊大德，請為我解說此事。我現在想好好地說一說，各位賢者請靜聽。譬如人毀壞了腳，就不能行走。毀壞戒律也是這樣，不能生到天界或人道。想要生到天界，或者生在人間，應當常常守護戒律，不要讓它有毀壞。如同駕車進入危險的道路，擔心失去車轄、折斷車軸。毀壞戒律也是這樣，死的時候會感到恐懼。如同人照鏡子，因美醜而產生欣喜或憂愁。宣說戒律也是這樣，戒律的完整或毀壞會帶來喜悅或憂愁。如同兩軍交戰，勇敢或怯懦會有前進或後退。宣說戒律也是這樣，清凈或污穢會帶來平安或畏懼。世間以國王為最尊貴，眾水以大海為最浩瀚，眾星以月亮為最明亮，眾聖人以佛陀為最至上。一切戒律之中，《戒經》最為殊勝。如來制定禁戒，每半個月宣說一次。

以上偈文是法護尊者所作，作為廣教和略教的共同序言。前面闡述持戒和毀戒，是爲了成就宣說和聽聞的根本。從『和合』以下，兩種教派的大綱分為三分：序分、正宗分、流通分。

和合：當時有與自己同師學習的同道，如果其他部派宣說戒律，應當尊重、承事、恭敬。在同一處舉行布薩（Posadha，齋戒集會），和合宣說戒律，違背者會受到懲罰。佛說：有三種和合：一、應該來的人都來；二、應該授權的人都授權；三、對於現前可以呵責的人，不進行呵責。反之就是別眾（單獨集會）。

僧事：當時有比丘，在說戒日，如果在結界之內，或者有戒場，卻不去說戒的地方。佛說：應當尋找、呼喚，這是我所教導的。如果出了結界之外，或者去了卻不坐下，應當依法懲治。從今以後，無論住在何處，只要有一位比丘，在說戒日應當先到布薩堂中，打掃、鋪設座位、準備水和燈，以及舍羅（Sela，石）。如果有客人來，四個人或超過四個人可以自己說戒，乃至一個人心念清凈也可以。如果有非法別眾宣說戒律的人，應當...

【English Translation】 English version Nahan Muni (Nahan Muni): Kasyapa (Kasyapa), Sakyamuni (Sakyamuni), all you World Honored Ones, great virtuous ones, please explain this matter to me. I now wish to speak well about this, may all you virtuous ones listen attentively. For example, if a person damages their feet, they cannot walk. Breaking the precepts is also like this, one cannot be born in the heavens or among humans. If one wishes to be born in the heavens, or to be born among humans, one should always protect the precepts, not allowing them to be damaged. It is like driving a carriage on a dangerous road, worrying about losing the linchpin or breaking the axle. Breaking the precepts is also like this, one will feel fear at the time of death. It is like a person looking in a mirror, feeling joy or sorrow because of beauty or ugliness. Explaining the precepts is also like this, the completeness or breaking of the precepts will bring joy or sorrow. It is like two armies fighting each other, courage or cowardice will lead to advance or retreat. Explaining the precepts is also like this, purity or impurity will bring peace or fear. In the world, the king is the most honored, among waters, the ocean is the most vast, among the stars, the moon is the brightest, among the saints, the Buddha is the most supreme. Among all the precepts, the Pratimoksha Sutra (戒經) is the most excellent. The Tathagata (如來) established the precepts, to be recited every half month.

The above verses were composed by the Venerable Dharmaraksa (法護尊者), as a common introduction to both the extensive and concise teachings. The initial discussion of upholding and breaking the precepts is to establish the foundation for speaking and listening. From 'Harmony' onwards, the outline of the two schools is divided into three parts: introduction, main body, and conclusion.

Harmony: At that time, if there were fellow practitioners who studied with the same teacher, if other schools were reciting the precepts, one should respect, serve, and revere them. Hold the Posadha (布薩, monastic observance day) in the same place, and recite the precepts in harmony; those who violate this will be punished. The Buddha said: There are three kinds of harmony: 1. Those who should come, come; 2. Those who should give consent, give consent; 3. Those who can be reproached in person, are not reproached. The opposite of this is a separate assembly (別眾).

Sangha Affairs: At that time, there were Bhikkhus (比丘, monks) who, on the day of reciting the precepts, if they were within the boundary or if there was a precept hall, did not go to the place for reciting the precepts. The Buddha said: One should seek and call them, this is what I have taught. If they are outside the boundary, or if they go but do not sit down, they should be punished according to the Dharma. From now on, wherever one resides, if there is one Bhikkhu, on the day of reciting the precepts, he should first go to the Posadha hall, sweep, lay out the seats, prepare water and lamps, and Sela (舍羅, stone). If there are guests, four or more people can recite the precepts themselves, even if one person's mind is pure. If there are those who illegally recite the precepts in a separate assembly, they should...

法治之。

未受大戒者出　時有比丘。令餘人遮說戒事。佛並令至不見聞處餘人未受戒者。非人來者聽之。又不應在尼前作也。

不來諸比丘說欲及清凈　時說戒日有病比丘。若看病者及三寶事不來聽戒。佛言。應與欲及清凈。隨其廣略。若不現身相不口說者不成。若病重者升至僧中。恐病增動。若出界作。以無方便可得別眾羯磨說戒故也。

比丘尼眾遣何人來耶　佛言。若有者即應起白言。比丘尼僧和合禮比丘僧足。廣如刪補羯磨中。若無來者。答云無尼請教誡也。

今僧和合何所作為　彼應答言。

說戒羯磨　佛言。若說戒日不得在房。比座相撿來不來者。應先白已然後說戒。若癡比丘言先不誦或有忘者不成。說戒當依能誦戒者。比丘五夏當誦使利。若詣比近學誦戒序乃至余法。還至本處次第說之不應重誦。若不得者但說法誦經從座而起。不者如法治也。

大德僧聽今僧十五日布薩說戒。若僧時到僧忍聽布薩說戒白如是　佛言。當隨王者。若十四日若十五日應作數法。若黑若白各有十五。隨月稱之。若得四人應作此白。三人以下當三語說戒也。

諸大德我今欲說波羅提木叉　佛言。新受者未聞戒不知何學。聽集一處和合說之。波羅提木叉者戒也。自攝持威儀住處行根

【現代漢語翻譯】現代漢語譯本法治之。

未受大戒者出：當時有比丘，讓其他人阻止說戒的事情。佛陀命令將未受大戒者帶到不見不聞的地方，允許非人（指天龍八部等）旁聽。也不應該在比丘尼面前進行說戒。

不來諸比丘說欲及清凈：當時說戒日有生病的比丘，或者看護病人者，以及處理三寶（佛、法、僧）事務者不能來聽戒。佛陀說，應該給予他們『欲』（表示同意）和『清凈』（表示沒有犯戒）。根據情況詳細或簡略地說明。如果不能親自現身或口頭表達，則無效。如果病情嚴重，可以抬到僧團中，以免病情加重。如果在結界外進行，因為沒有方便的辦法可以進行別眾羯磨（指在部分僧眾中進行的羯磨），所以要說戒。

比丘尼眾派遣何人來耶：佛陀說，如果有人來，就應該起身稟告說：『比丘尼僧和合，禮比丘僧足。』詳細內容如《刪補羯磨》中所述。如果沒有人來，就回答說沒有比丘尼請求教誡。

今僧和合何所作為：他應該回答說：

說戒羯磨：佛陀說，如果說戒日不得在房間里，同座的人互相檢查是否有人沒來。應該先稟告，然後說戒。如果愚癡的比丘說之前沒有背誦或者忘記了，則無效。說戒應當依靠能夠背誦戒律的人。比丘受戒五年後應當熟練背誦戒律。如果去附近學習背誦戒序乃至其他法，回到原來的地方，按照順序說戒，不應該重複背誦。如果不能做到，就說法誦經，然後從座位上起身。否則，就依法懲治。

大德僧聽，今僧十五日布薩（uposatha，每半月舉行的集會）說戒。如果僧團時間已到，僧團允許布薩說戒，就稟告如是：佛陀說，應當隨順國王的規定。如果是十四日或十五日，應當進行計數。黑月和白月各有十五日，根據月份來稱呼。如果得到四個人，就應該作此稟告。三個人以下，應當三次口頭宣說戒律。

諸大德，我今欲說波羅提木叉（pratimoksha，戒經）：佛陀說，新受戒者沒有聽過戒律，不知道該如何學習。允許聚集在一處，和合宣說。波羅提木叉就是戒律，是自我攝持威儀、住處、行為和根（指眼、耳、鼻、舌、身、意六根）的根本。

【English Translation】 English version The Rule of Law.

Those Who Have Not Received the Great Precepts Should Leave: At that time, there were Bhikshus (monks) who had others prevent the recitation of the precepts. The Buddha ordered that those who had not received the great precepts be taken to a place where they could not see or hear, and allowed non-humans (referring to beings such as Devas, Nagas, etc.) to listen in. Also, it should not be done in front of Bhikshunis (nuns).

Those Bhikshus Who Do Not Come Should Declare Their Desire and Purity: At that time, on the day of reciting the precepts, there were sick Bhikshus, or those caring for the sick, or those handling matters of the Three Jewels (Buddha, Dharma, Sangha) who could not come to listen to the precepts. The Buddha said that they should be given 'desire' (meaning consent) and 'purity' (meaning no violation of precepts). Explain in detail or briefly according to the situation. If one cannot appear in person or express it verbally, it is invalid. If the illness is severe, one can be carried into the Sangha (monastic community) to avoid aggravating the condition. If it is done outside the boundary, because there is no convenient way to perform a separate quorum Karma (referring to Karma performed in a portion of the Sangha), the precepts must be recited.

Whom Have the Bhikshuni Sangha Sent Here?: The Buddha said that if someone comes, they should rise and report: 'The Bhikshuni Sangha, in harmony, pays respects to the feet of the Bhikshu Sangha.' The details are as described in the Revised Karma. If no one comes, answer that no Bhikshuni requests instruction.

What is the Sangha Doing in Harmony Now?: He should answer:

Reciting the Precepts Karma: The Buddha said that if it is the day of reciting the precepts, one should not be in the room. Those sitting together should check whether anyone is absent. One should first report and then recite the precepts. If a foolish Bhikshu says that he has not recited it before or has forgotten it, it is invalid. The recitation of the precepts should rely on those who can recite the precepts. Bhikshus should be proficient in reciting the precepts after five years of ordination. If one goes nearby to learn to recite the precept preface and other Dharma, and returns to the original place, one should recite the precepts in order, and should not repeat the recitation. If one cannot do so, one should expound the Dharma and recite the scriptures, and then rise from the seat. Otherwise, one should be punished according to the law.

Venerable Sangha, listen, today the Sangha is holding the Uposatha (uposatha, a gathering held every half month) on the fifteenth day to recite the precepts. If the Sangha's time has arrived, and the Sangha permits the Uposatha and recitation of the precepts, report as follows: The Buddha said that one should follow the regulations of the king. Whether it is the fourteenth or fifteenth day, one should count the days. The dark and white months each have fifteen days, and they are named according to the month. If four people are obtained, this report should be made. If there are fewer than three people, the precepts should be verbally proclaimed three times.

Venerable Ones, I now wish to recite the Pratimoksha (pratimoksha, the code of monastic rules): The Buddha said that those who have newly received the precepts have not heard the precepts and do not know how to learn. It is permissible to gather in one place and recite them together in harmony. The Pratimoksha is the precepts, which are the foundation for self-restraint in demeanor, dwelling, conduct, and the roots (referring to the six roots: eyes, ears, nose, tongue, body, and mind).

面首集眾善法三昧成就。當結當說當發起。演布開現反覆分別故也。

諸比丘共集在一處　佛言。同羯磨者集在一處。乃至應訶者不訶。是名如法。若眾大聲小。敷妙高座立上而說。八難余緣隨時略說。若客舊外集數有少多。說過此序。告凈便聽。余廣如律。

汝等諦聽善思念之　佛言。端意專心而聽法也。

若自知有犯者即應自懺悔　佛言。謂所犯事未懺悔也。有二種智人。有罪能見。見罪能如法懺悔。若欲悔者。當詣清凈比丘說犯名字。如法除已方得聞戒。乃至於罪有疑亦如是說。若僧並犯無人可懺。不問識疑。白懺后說。

不犯者默然默然者知諸大德清凈　佛言。無犯者有二種。若本不犯若犯已懺也。

若有他問者亦如是答　佛言。如二比丘相問答也。

如是比丘在眾中乃至三問憶念有罪不懺悔者得故妄語妄語者佛說障道法　佛言。僧說戒時默妄語故犯突吉羅。言障道者。障於四禪三空四果。告諸比丘。如彼大海不受死屍。設有漂出。我法亦爾。不受死屍。謂死屍者非沙門梵行自言沙門梵行。犯戒惡法不清凈穢污。邪見覆藏。內懷腐爛外現完凈。如空中樹。雖在眾坐。常遠離眾。眾亦遠彼。故知懺罪方成聞戒也。

若彼比丘憶念有罪欲求清凈者應懺悔懺悔得安樂　

【現代漢語翻譯】現代漢語譯本面首集眾善法三昧成就。應當結集、宣說、發起，演布、開顯、反覆分辨，就是這個緣故。

諸位比丘聚集在一處，佛說：『一起行羯磨（Karma，業）的人聚集在一處，乃至應該呵責的人沒有被呵責，這叫做如法。』如果大眾聲音大而小眾聲音小，就鋪設美妙的高座，站立在上面宣說。八難（Ashta-pratishedha，八種障礙修行的處境）和其他因緣，隨時簡略地說。如果有新來、舊住、外來的人聚集，人數或多或少，說完這些開場白，告知清凈，然後聽法。其餘詳細的規定如同戒律所說。

『你們仔細聽，好好思考。』佛說：『端正心意，專心聽法。』

『如果自己知道有犯戒的，就應該自己懺悔。』佛說：『指的是所犯的事還沒有懺悔。』有兩種有智慧的人：有罪能夠看見，看見罪能夠如法懺悔。如果想要懺悔，應當去清凈的比丘那裡，說出所犯的罪名。如法消除罪過後，才能聽戒。乃至對於罪有疑惑，也應該這樣說。如果僧眾都犯了戒，沒有人可以懺悔，不論是知道還是疑惑，先進行白懺，然後宣說。

『沒有犯戒的人默然，默然就是知道諸位大德清凈。』佛說：『沒有犯戒的人有兩種：一種是本來沒有犯戒，一種是犯戒后已經懺悔。』

『如果有其他人問，也應該這樣回答。』佛說：『就像兩個比丘互相問答一樣。』

像這樣，比丘在大眾中，乃至三次詢問，如果憶念有罪而不懺悔，就犯了故意妄語罪。佛說妄語是障礙修道的法。佛說：僧眾誦戒時，默然妄語，因此犯了突吉羅（Dukkata，惡作罪）。所說的『障道』，是障礙四禪、三空、四果。告訴諸位比丘，就像大海不接受死屍一樣，即使有死屍漂進來，我的佛法也是這樣，不接受死屍。所說的死屍，是指不是沙門（Shramana，出家修行者）梵行（Brahmacharya，清凈行），卻自稱是沙門梵行，犯戒作惡，不清凈污穢，邪見覆蓋隱藏，內心腐爛，外表卻顯得完整清凈，就像空中的樹。雖然身在僧眾中，卻常常遠離僧眾，僧眾也遠離他。所以要知道，懺悔罪過才能成就聽戒。

『如果那位比丘憶念有罪，想要尋求清凈，就應該懺悔，懺悔就能得到安樂。』

【English Translation】 English version The foremost one assembles the multitude, the Samadhi (state of meditative consciousness) of accomplishing wholesome dharmas (teachings). It should be assembled, spoken, and initiated, expounded, revealed, repeatedly distinguished, and that is the reason.

The Bhikshus (monks) gather in one place. The Buddha said: 'Those who perform Karma (action, deed) together gather in one place, and even those who should be reproached are not reproached. This is called being in accordance with the Dharma (teachings).』 If the voice of the majority is loud and the voice of the minority is small, then set up a wonderful high seat and speak while standing on it. The eight difficulties (Ashta-pratishedha, eight conditions that prevent practice) and other causes should be briefly explained as needed. If there are newcomers, old residents, or outsiders gathered, whether the number is large or small, after saying these introductory remarks, announce the purification and then listen to the Dharma. The remaining detailed rules are as stated in the Vinaya (monastic code).

'You should listen carefully and contemplate well.' The Buddha said: 'Listen with a focused mind and with concentration.'

'If you know that you have committed an offense, you should confess it yourself.' The Buddha said: 'This refers to offenses that have not yet been confessed.' There are two kinds of wise people: those who can see their offenses, and those who, seeing their offenses, can confess them according to the Dharma. If you wish to confess, you should go to a pure Bhikshu (monk) and state the name of the offense you have committed. Only after the offense has been removed according to the Dharma can you listen to the precepts. Even if you have doubts about the offense, you should state it in this way. If the Sangha (community) has all committed the offense and there is no one to confess to, regardless of whether you know or doubt, first perform the white confession and then speak.

'Those who have not committed an offense remain silent; silence indicates that the virtuous ones are pure.' The Buddha said: 'There are two kinds of people who have not committed an offense: those who have not committed an offense in the first place, and those who have committed an offense but have already confessed it.'

'If others ask, you should answer in the same way.' The Buddha said: 'Just like two Bhikshus (monks) asking and answering each other.'

In this way, if a Bhikshu (monk) in the assembly, even after being asked three times, remembers an offense but does not confess it, he commits the offense of intentional false speech. The Buddha said that false speech is a Dharma (teaching) that obstructs the path. The Buddha said: When the Sangha (community) recites the precepts, remaining silent and speaking falsely leads to committing a Dukkata (misdeed). What is called 'obstructing the path' obstructs the four Dhyanas (meditative absorptions), the three emptinesses, and the four fruits. He told the Bhikshus (monks): Just as the great ocean does not accept corpses, even if they float in, my Dharma (teaching) is also like this, not accepting corpses. The so-called corpses refer to those who are not Shramanas (ascetics) practicing Brahmacharya (celibacy), but claim to be Shramanas (ascetics) practicing Brahmacharya (celibacy), who commit offenses and do evil, are impure and defiled, are covered and hidden by wrong views, are rotten inside but appear complete and pure on the outside, like a tree in the air. Although they are in the assembly, they are always far away from the assembly, and the assembly is also far away from them. Therefore, know that confessing offenses is necessary to accomplish listening to the precepts.

'If that Bhikshu (monk) remembers an offense and wishes to seek purity, he should confess it; confession brings peace and happiness.'

佛言。以清凈戒學故便得清凈定慧。名得禪果。為安樂也。

諸大德我已說戒經序今問諸大德是中清凈不　三說。

諸大德是中清凈默然故是事如是持　自此已前。廣教之別序也。后說之文。即廣教之正宗也。

諸大德是四波羅夷法半月半月說戒經中來初大淫戒　佛在毗舍離國。時須提那子持信出家后。還本村與其故二共行不凈。諸比丘察知已言。當於如來。清凈法中。于欲無慾。能斷渴愛破壞巢窟。除眾結縛愛盡涅槃。云何乃作如是惡事。以過白佛。即集眾僧知時義合。取自言已佛訶責云。汝所為非。非威儀。非沙門。非凈行。非隨順行。所不應為。告諸比丘。我無數方便說斷欲法越度愛結。又說此欲如火如炬乃至如刀如戟。如是訶已此為癡人。多種有漏最初犯戒。今當結戒。集十句義。一攝取于僧。二令僧歡喜。三令僧安樂。四未信者令信。五已信令增長。六難調者調順。七慚愧者安樂。八斷現在有漏。九斷未來有漏。十正法久住。諸戒例爾。下並略之。欲說戒者當如是說。

若比丘　佛言。若比丘者。名字比丘。相似比丘。自稱比丘。乞求比丘。著割截衣比丘。破結使比丘。善來比丘。受大戒白四如法成就得處所比丘。是中比丘者。若受大戒白四如法成就。得處所住比丘法中。是比丘

【現代漢語翻譯】現代漢語譯本：佛說：『以清凈的戒律學習，因此便能得到清凈的禪定和智慧，這稱為得到禪定的果報，是爲了獲得安樂。』

各位大德，我已經宣說了戒經的序言，現在問各位大德，這裡面是否清凈？（重複三次）

各位大德，這裡面清凈，因為大家默然不語，這件事就這樣成立了。從這裡以前的內容，是廣泛教導的別序。後面所說的內容，就是廣泛教導的正宗。

各位大德，這四條波羅夷法，在每半個月誦戒經時提到，首先是第一條淫戒。佛陀在毗舍離國時，須提那子（Sudinna，人名，意為善與）因為信而出家，後來回到原來的村莊，與之前的妻子行不凈之事。眾比丘察覺后說：『在如來清凈的佛法中，對於慾望本應無慾，能夠斷除渴愛，破壞愛慾的巢穴，去除各種束縛，愛盡而證得涅槃，為何反而做出如此惡事？』於是將此事稟告佛陀。佛陀隨即召集眾僧，認為時機合適，便親自呵責說：『你所做之事，不合威儀，不像沙門，不清凈，不隨順修行，是不應該做的。』佛告誡眾比丘：『我用無數方便宣說斷除慾望的方法，超越愛慾的束縛，又說這慾望如火如炬，乃至如刀如戟。』這樣呵責之後，認為此人是愚癡之人，多種有漏的最初犯戒。現在應當結戒，總結出十種意義：一、攝取僧團；二、令僧團歡喜；三、令僧團安樂；四、使未信者生信；五、使已信者增長信心；六、調伏難調伏者；七、使有慚愧者安樂；八、斷除現在的有漏；九、斷除未來的有漏；十、使正法長久住世。各種戒律都是如此，下面就省略了。想要說戒的人應當這樣說：

『若比丘』——佛說：『若比丘（bhikkhu，出家男子）者，包括名字上的比丘，相似的比丘，自稱的比丘，乞求的比丘，穿著割截衣的比丘，破除結使的比丘，善來比丘，受過大戒白四羯磨如法成就而得到處所的比丘。這裡所說的比丘，是指受過大戒白四羯磨如法成就，在所住處所的比丘。』

【English Translation】 English version: The Buddha said, 'Through the pure learning of precepts, one can attain pure samadhi and wisdom. This is called attaining the fruit of dhyana, for the sake of attaining peace and happiness.'

Venerable elders, I have already recited the introduction to the precept scripture. Now I ask you, venerable elders, are you pure in this? (Repeated three times)

Venerable elders, you are pure in this because you are silent. Thus, this matter is established. The content before this is a separate introduction to the extensive teachings. The content spoken afterward is the main teaching of the extensive teachings.

Venerable elders, these four Parajika (defeat) rules are mentioned in the recitation of the precept scripture every half month. First is the first rule against unchastity. When the Buddha was in the country of Vaishali (city in ancient India), Sudinna's (name of a person, meaning 'good giving') son, because of faith, left home and became a monk. Later, he returned to his original village and engaged in impure acts with his former wife. The monks, having noticed this, said, 'In the pure Dharma of the Tathagata (title of the Buddha), one should be without desire for desires, able to cut off craving, destroy the nest of craving, remove all bonds, and attain Nirvana (liberation) when craving is exhausted. Why then do you commit such evil deeds?' They then reported this matter to the Buddha. The Buddha then gathered the Sangha (monastic community), considering the time appropriate, and personally rebuked him, saying, 'What you have done is not in accordance with proper conduct, not like a Shramana (ascetic), not pure, not in accordance with practice, and should not be done.' The Buddha admonished the monks, 'I have taught countless methods for cutting off desires and transcending the bonds of craving, and have also said that these desires are like fire, like a torch, even like a knife or a spear.' After rebuking him in this way, he considered this person a foolish person, the first to violate the precepts with various outflows. Now, precepts should be established, summarizing ten meanings: 1. To gather the Sangha; 2. To make the Sangha happy; 3. To make the Sangha peaceful; 4. To cause those who have not believed to believe; 5. To cause those who have already believed to increase their faith; 6. To tame those who are difficult to tame; 7. To make those who are ashamed peaceful; 8. To cut off present outflows; 9. To cut off future outflows; 10. To make the Proper Dharma abide long in the world. All precepts are like this; the following will be abbreviated. One who wishes to recite the precepts should say it like this:

'If a bhikkhu (monk)' - The Buddha said, 'If a bhikkhu (ordained male monastic), includes a bhikkhu in name, a similar bhikkhu, a self-proclaimed bhikkhu, a begging bhikkhu, a bhikkhu wearing cut-off robes, a bhikkhu who has broken the bonds, a 'welcome' bhikkhu, a bhikkhu who has received the great precepts through the white four karmas (formal acts of the Sangha) and has properly attained a place. The bhikkhu here refers to a bhikkhu who has received the great precepts through the white four karmas and has properly attained a place in the Dharma where he resides.'

義也。

共比丘　佛言。若共余比丘受大戒白四羯磨乃至住比丘法中者。是謂共比丘義也。

同戒　佛言。我為諸弟子結此戒已。寧死不犯。是中共余比丘一戒同戒等戒。是名同戒義也。

若不還戒　佛言。若有比丘不樂梵行聽舍戒還家。復欲出家于佛法中修梵行者。應度出家得受大戒。云何不名舍戒。若自顛狂心亂痛惱啞聾。又向如是人前及中邊人等互舍不成。若戲若眠若無知人若自不語若前人不解。並不成舍。若言我舍佛舍法舍僧和尚戒律我受家法等。是名舍戒也。

戒羸不自悔　佛言。云何戒羸不捨戒。若有比丘。常懷愁憂不樂梵行厭比丘法。意欲在家便言。我念父母婦兒親里村落城邑園田家業。我欲舍佛乃至學事等。是也。若作是思我今舍戒。是戒羸而舍也。

犯不凈行　佛言。是淫慾法也。男則二道女則三道。若從道入道。從道入非道。從非道入道。若限齊若盡入。乃至入如毛頭者。皆波羅夷。

乃至共畜生　佛言。可得行淫處者是也。有三種行淫。人非人畜生趣。復有五種。婦童女二形黃門男子。比丘淫心向前境三處二處初入便犯。有隔亦犯。若向睡眠若死未壞若多未壞。於三處二處行淫。初入便犯。如是廣說。若比丘為怨家將至前所。強持令入三處二處。始入覺

【現代漢語翻譯】現代漢語譯本：義也。

共比丘（共同修行的比丘）佛言：如果與其他比丘一起接受大戒，進行白四羯磨（一種受戒儀式），乃至安住于比丘的修行方法中，這就是所謂的『共比丘』的含義。

同戒（共同遵守戒律）佛言：我為我的弟子們制定了這些戒律之後，他們寧願死去也不會違犯。這就是與其他的比丘共同遵守同一戒律，持守相同的戒律，遵守平等的戒律，這就是所謂的『同戒』的含義。

若不還戒（如果不能成功舍戒）佛言：如果有比丘不喜歡清凈的修行生活，想要捨棄戒律還俗回家，之後又想出家，在佛法中修習清凈行，應該允許他出家，並可以接受大戒。什麼情況下不能算是舍戒呢？如果自己精神錯亂、心神不寧、痛苦煩惱、變成啞巴或聾子，或者向這樣的人以及在他旁邊的人等互相舍戒，都是不成立的。如果是在開玩笑、睡眠中、無知的情況下，或者自己不說話、對方不理解的情況下，也都不成立。如果說『我捨棄佛、捨棄法、捨棄僧、和尚、戒律，我接受世俗的法律』等等，這才能算是舍戒。

戒羸不自悔（戒律薄弱而不懺悔）佛言：什麼叫做戒律薄弱而不捨戒呢？如果有比丘，經常感到憂愁，不喜歡清凈的修行生活，厭惡比丘的修行方法，想要還俗在家，於是說：『我想念我的父母、妻子、兒女、親戚、村莊、城鎮、園林、田地、家業。』我想捨棄佛，乃至捨棄學業等等，就是這種情況。如果產生這樣的想法：『我現在要舍戒。』這就是戒律薄弱而舍戒。

犯不凈行（犯淫戒）佛言：這就是淫慾的行為。對於男子來說，有兩個行淫的途徑（指大小便道），對於女子來說，有三個行淫的途徑（指大小便道和陰道）。如果從性器官進入性器官，從性器官進入非性器官，從非性器官進入性器官，無論是完全進入還是部分進入，乃至進入像毛髮尖端那麼一點，都構成波羅夷罪（最重的罪）。

乃至共畜生（乃至與畜生行淫）佛言：可以進行淫慾行為的地方就是指這些。有三種行淫的對象：人、非人（鬼神等）、畜生。又有五種對像：已婚婦女、未成年少女、雙性人、太監、男子。比丘如果生起淫慾之心，面對上述三種對像或兩種對像（指人與非人，或人與畜生），只要一開始進入就構成犯罪，即使有阻隔也構成犯罪。如果是對著睡眠中的人、已死但尚未腐爛的人、或已死但大部分尚未腐爛的人，在上述三種對像或兩種對像進行淫慾行為，一開始進入就構成犯罪。像這樣廣泛地說明。如果比丘被怨家強行拉到上述對像面前，強迫他進入上述三種對像或兩種對象，一開始進入時如果還有知覺，也構成犯罪。

【English Translation】 English version: The meaning of '義' (righteousness, meaning).

'共比丘' (Sangha Bhikkhu, Bhikkhus living together): The Buddha said, 'If [a Bhikkhu] receives the great precepts with other Bhikkhus, performs the 'Bai Si Jiemo' (白四羯磨, a ceremony for receiving precepts), and dwells in the Dharma of Bhikkhus, this is the meaning of 'Sangha Bhikkhu'.'

'同戒' (Same Precepts): The Buddha said, 'After I have established these precepts for my disciples, they would rather die than violate them. This is sharing the same precepts, holding the same precepts, and observing equal precepts with other Bhikkhus. This is the meaning of 'Same Precepts'.'

'若不還戒' (If the renunciation of precepts is not valid): The Buddha said, 'If a Bhikkhu does not enjoy the pure conduct and wishes to renounce the precepts and return to lay life, and then wishes to become a monk again and practice pure conduct in the Buddha-dharma, he should be allowed to ordain and receive the great precepts. Under what circumstances is the renunciation of precepts not considered valid? If one is mentally deranged, disturbed in mind, suffering from pain, or is mute or deaf, or if one renounces the precepts to such a person or to people nearby, the renunciation is not valid. If it is done in jest, while sleeping, in ignorance, or if one does not speak or the other person does not understand, it is not valid. If one says, 'I renounce the Buddha, renounce the Dharma, renounce the Sangha, the preceptor, the precepts, I accept the laws of the household,' then this is considered a renunciation of precepts.'

'戒羸不自悔' (Weak in precepts and not repenting): The Buddha said, 'What is meant by being weak in precepts and not renouncing them? If a Bhikkhu is constantly worried, does not enjoy the pure conduct, and is disgusted with the Dharma of Bhikkhus, wanting to return to lay life, and says, 'I miss my parents, wife, children, relatives, villages, towns, gardens, fields, and family business,' this is the case. If one thinks, 'I will now renounce the precepts,' this is being weak in precepts and renouncing them.'

'犯不凈行' (Violating impure conduct): The Buddha said, 'This is the act of lust. For a man, there are two paths (referring to the urinary and anal passages); for a woman, there are three paths (referring to the urinary, anal, and vaginal passages). If [penetration occurs] from a sexual organ into a sexual organ, from a sexual organ into a non-sexual organ, or from a non-sexual organ into a sexual organ, whether it is complete or partial penetration, even if it is only the size of a hair tip, it constitutes a 'Parajika' (波羅夷, the most severe offense).'

'乃至共畜生' (Even with animals): The Buddha said, 'The places where sexual acts can occur are these. There are three kinds of beings for sexual acts: humans, non-humans (spirits, etc.), and animals. There are also five kinds of objects: married women, young girls, hermaphrodites, eunuchs, and men. If a Bhikkhu has lustful thoughts and faces the above three or two objects (referring to humans and non-humans, or humans and animals), he commits an offense as soon as penetration begins, even if there is a barrier. If it is done with a sleeping person, a dead but not yet decayed person, or a dead but mostly not yet decayed person, and sexual acts are performed on the above three or two objects, the offense is committed as soon as penetration begins. This is explained extensively. If a Bhikkhu is forcibly brought by enemies to the above objects and forced to penetrate the above three or two objects, he commits an offense if he is conscious at the beginning of penetration.'

樂犯。不樂不犯。有隔無隔亦同上。若為怨家強捉比丘行不凈行。覺樂不樂有隔無隔亦如上也。

是比丘波羅夷　佛言。譬如斷人頭不可復起。比丘亦如是。犯此法者不復成比丘故名也。若方便欲行不凈。成者波羅夷。不成者偷蘭遮。若教比丘行。若作教者偷蘭遮。不作突吉羅。除比丘比丘尼餘眾相教。作不作盡突吉羅。若尸半壞若一切壞。若骨間若地孔泥孔。行不凈者並偷蘭。若道作道想。若疑若非道想。並波羅夷。若非道道想道疑並偷蘭遮。比丘尼波羅夷式叉摩那。沙彌沙彌尼突吉羅滅擯。是謂為犯。不犯者。若睡眠無所覺知不受樂。一切無有淫意。不犯者。最初未制戒。癡狂心亂。痛惱所纏。

不共住　佛言。有二共住。同一羯磨同一說戒。不得於此二事中住。故名不共住也。

二大盜戒　佛在羅閱城。有檀尼迦。在閑靜處草屋坐禪。為人持去乃作全成瓦屋。佛令打破。便詐宣王教取彼要材。為王臣人民訶責。無使入村勿復安止。比丘以過白佛。因斯如上制戒。

若比丘　其義如上。

在村落　村有四種。一者四周墻。二者柵籬。三者籬墻不周。四者四周屋也。

若閑靜處　即村外靜地也。處者。若地中若地上處。若乘若擔。若空若架上。若村若阿蘭若。若田處若處所。

【現代漢語翻譯】現代漢語譯本：樂意則犯戒，不樂意則不犯戒。有間隔或無間隔的情況也與上述相同。如果被怨家強行捉住，對比丘行不凈行（指性行為），感覺樂意或不樂意，有間隔或無間隔，情況也與上述相同。

是比丘波羅夷（Parajika，斷頭罪）。佛說：『譬如人的頭被砍斷，就不能再復原。』比丘也是如此。觸犯此法者，不再能成為比丘，因此得名。如果方便（嘗試）想要行不凈行，成功了，就是波羅夷罪；不成功，就是偷蘭遮（Sthullatyaya，粗罪）。如果教唆比丘行不凈行，教唆者犯偷蘭遮罪，不教唆則犯突吉羅（Dukkata，惡作罪）。除了比丘和比丘尼，其餘人互相教唆，無論是否成功，都犯突吉羅罪。如果屍體半壞或全部壞掉，或者在骨縫間、地洞、泥洞行不凈行，都犯偷蘭遮罪。如果對非性器官當作性器官想，或者懷疑，或者認為不是性器官，都犯波羅夷罪。如果對非性器官當作性器官想，或者對性器官產生懷疑，都犯偷蘭遮罪。比丘尼犯波羅夷罪，式叉摩那（Siksamana，學戒女）和沙彌、沙彌尼犯突吉羅罪，會被驅逐。這就是所謂的犯戒。不犯戒的情況是：如果睡眠中無所覺知，沒有感受快樂，完全沒有淫慾的想法。不犯戒的情況還有：最初未制定戒律時，癡狂、心亂，被痛苦煩惱所纏繞時。

不共住（Asamsarga，不共同生活）：佛說：有兩種共同生活，即同一羯磨（Karma，共行）和同一說戒（Uposatha，布薩）。不得在這兩種情況下共同生活，因此得名不共住。

二、大盜戒：佛在羅閱城（Rajagrha）。有檀尼迦（Dhanika）在閑靜處草屋坐禪。有人拿走了他的草屋，改建成完整的瓦屋。佛陀命令拆毀。檀尼迦便假稱宣王教，取走那些重要材料。被國王的臣民呵責，不讓他進入村莊，也不讓他再安頓下來。比丘將此事稟告佛陀。因此如上制定戒律。

若比丘：其含義如上所述。

在村落：村落有四種：一是四周有墻，二是四周有柵欄，三是籬笆墻不完整，四是四周都是房屋。

若閑靜處：即村莊外的安靜地方。處所：無論是地面上還是地面下的地方，無論是乘坐工具還是肩挑背扛，無論是空中還是架子上，無論是村莊還是阿蘭若（Aranya，森林），無論是田地還是其他處所。

【English Translation】 English version: If one enjoys it, one commits an offense. If one does not enjoy it, one does not commit an offense. The same applies to situations with or without obstruction. If a hostile person forcibly seizes a Bhikkhu and engages in impure conduct (sexual activity), whether the Bhikkhu experiences enjoyment or not, and whether there is obstruction or not, the situation is the same as above.

This Bhikkhu commits Parajika (defeat). The Buddha said: 'It is like a person's head being cut off, which cannot be restored.' A Bhikkhu is the same. One who violates this rule can no longer be a Bhikkhu, hence the name. If one attempts to engage in impure conduct, if successful, it is Parajika; if unsuccessful, it is Sthullatyaya (grave offense). If one instigates a Bhikkhu to engage in impure conduct, the instigator commits Sthullatyaya; if one does not instigate, one commits Dukkata (wrongdoing). If others besides Bhikkhus and Bhikkhunis instigate each other, whether successful or not, they all commit Dukkata. If a corpse is half-decayed or completely decayed, or if impure conduct is engaged in between bones, in earth holes, or in mud holes, it is Sthullatyaya. If one perceives a non-sexual organ as a sexual organ, or is doubtful, or perceives it as not a sexual organ, it is Parajika. If one perceives a non-sexual organ as a sexual organ, or is doubtful about a sexual organ, it is Sthullatyaya. A Bhikkhuni commits Parajika; a Siksamana (probationary nun), a Samanera (male novice), and a Samaneri (female novice) commit Dukkata and are expelled. This is what is called committing an offense. Non-offenses include: if one is asleep and unaware, does not experience pleasure, and has no lustful thoughts at all. Non-offenses also include: when the rule was not yet established, or when one is insane, mentally disturbed, or afflicted by pain and suffering.

Asamsarga (non-association): The Buddha said: There are two types of association: same Karma (joint action) and same Uposatha (observance day). One must not associate in these two situations, hence the name Asamsarga.

Second, the Great Theft Rule: The Buddha was in Rajagrha (Royal City). There was Dhanika (a wealthy man) meditating in a quiet place in a grass hut. Someone took away his grass hut and rebuilt it into a complete tile-roofed house. The Buddha ordered it to be torn down. Dhanika then falsely claimed to be acting on the king's orders and took those important materials. He was rebuked by the king's ministers and the people, and they did not allow him to enter the village or settle down again. The Bhikkhus reported this matter to the Buddha. Therefore, the rule was established as above.

'If a Bhikkhu': The meaning is as described above.

'In a village': There are four types of villages: first, one surrounded by walls; second, one surrounded by fences; third, one with incomplete fences; and fourth, one surrounded by houses.

'If in a quiet place': That is, a quiet place outside the village. 'Place': Whether it is a place on the ground or underground, whether one is riding or carrying, whether it is in the air or on a shelf, whether it is a village or an Aranya (forest), whether it is a field or another place.

若船若水。若私度關塞不輸稅。若取他寄信物。若取水。若楊枝若園果草木。若無足眾生若二足四足多足。若同財業。若共要若伺候。若守護若邏道。是名處也。

不與　他不捨也。若他物想他所護想有主想。非己物非暫用。非同意故也。

盜心取　賊心取也。有五種。黑闇心。邪心。曲戾心。恐怯心。常有盜他心。又五種取。決定取。恐怯取。寄物取。見便取。倚托取。或依親友強力。若以言辭辯說誑惑而取者是。

隨不與取法　以王立法。若取五錢若直五錢物。罪應至死。佛隨王法。盜滿制重也。

若為王　得自在不屬人。

王大臣　種種大臣輔佐王者。

所捉若殺若縛若驅出國汝是賊汝癡汝無所知是比丘波羅夷　比丘如上。諸處得物。盜直五錢若過五錢波羅夷。方便偷蘭遮。若取減五錢偷蘭遮。不得者突吉羅。教人盜取。彼若得物。俱波羅夷。若受教者自取異物。若異處取物。取者犯重。教者偷蘭。若為取物。使無盜心。教者波羅夷。受使者不犯。若教人取物。謂遣盜取。受教者犯重。教者無犯。有主想犯重。若疑偷蘭。無主物有主想疑偷蘭。比丘尼等四眾並如上戒。不犯者。與想。取己有想。糞掃想。暫取想。親厚意想者是也。

不共住　義如上解。

三

【現代漢語翻譯】現代漢語譯本船或水路。私自通過關卡要塞不繳納稅款。拿走別人寄託的信件物品。取水。取楊枝（一種清潔牙齒的樹枝）或園中的水果草木。對無足、兩足、四足、多足的眾生下手。涉及共同財產。共同約定后伺機行動。進行守護或巡邏道路時（盜取財物）。這些都屬於『處』的範疇。

『不與』，指他人不給予。如果認為那是他人的物品，是他人所守護的，是有主人的，不是自己的東西，不是暫時借用，也不是經過同意的。

『盜心取』，指懷著盜竊的心去拿取。有五種情況：在黑暗中行竊，心術不正，心懷惡意，因恐懼而竊取，以及總是懷有盜竊他人財物的心。又有五種拿取方式：下定決心去偷，因恐懼而偷，偷寄託之物，見有機可乘就偷，以及依靠他人或利用親友的勢力。或者用言辭辯解、欺騙迷惑等手段去獲取。

『隨不與取法』，按照國王制定的法律，如果偷盜價值五錢或價值五錢的物品，罪行應判處死刑。佛陀隨順國王的法律，盜竊達到一定價值就判重罪。

『若為王』，指國王擁有自主權，不隸屬於任何人。

『王大臣』，指各種輔佐國王的大臣。

『所捉若殺若縛若驅出國汝是賊汝癡汝無所知是比丘波羅夷』，比丘（佛教出家男眾）如上所述，在各種地方獲得財物，盜竊價值五錢或超過五錢的財物，即犯波羅夷（斷頭罪）。如果只是策劃偷盜，則犯偷蘭遮（僅次於波羅夷的重罪）。如果偷盜價值不足五錢的財物，則犯突吉羅（輕罪）。教唆他人偷盜，如果那人偷盜成功，則兩人都犯波羅夷。如果接受教唆的人偷盜了其他物品，或者在其他地方偷盜，偷盜者犯重罪，教唆者犯偷蘭遮。如果爲了拿取物品，使（受教唆者）沒有盜竊的心，教唆者犯波羅夷，接受指使的人不犯戒。如果教唆他人拿取物品，並明確指示去偷盜，接受教唆的人犯重罪，教唆的人不犯戒。如果認為物品有主人，則犯重罪；如果懷疑物品有主人，則犯偷蘭遮。無主之物，但懷疑有主人，也犯偷蘭遮。比丘尼（佛教出家女眾）等四眾（比丘、比丘尼、沙彌、沙彌尼）都遵循以上戒律。不犯戒的情況包括：認為對方是給予，拿取自己所有的東西，認為是糞掃物（被丟棄的無用之物），暫時借用，以及出於親密友好的想法。

『不共住』，含義如上文解釋。

三

【English Translation】 English version Whether by boat or waterway. Privately passing through checkpoints and fortresses without paying taxes. Taking letters or items entrusted to others. Taking water. Taking Yang branches (twigs used for cleaning teeth) or fruits, plants, and trees from gardens. Acting against footless, two-legged, four-legged, or many-legged creatures. Involving shared property. Acting after a mutual agreement to wait for an opportunity. Guarding or patrolling roads (to steal property). These are all called 'places'.

'Not given' refers to something not given by another. If one thinks it is another's property, protected by another, has an owner, is not one's own, is not temporarily borrowed, and is not with consent.

'Taking with a thieving mind' refers to taking with a thief's intention. There are five situations: stealing in the dark, having a wicked mind, having a malicious mind, stealing out of fear, and always having the intention to steal others' property. There are also five ways of taking: taking with determination, taking out of fear, stealing entrusted items, stealing when seeing an opportunity, and relying on others or using the power of relatives and friends. Or obtaining through verbal arguments, deception, or misleading.

'Following the law of taking what is not given' means that according to the laws established by the king, if one steals items worth five coins or having a value of five coins, the crime should be punishable by death. The Buddha follows the king's law; stealing to a certain value results in a heavy punishment.

'If being a king' refers to a king having autonomy and not being subordinate to anyone.

'King's ministers' refers to various ministers assisting the king.

'If caught, whether killing, binding, or driving out of the country, saying 'You are a thief, you are foolish, you know nothing,' this is a Bhikkhu Parajika.' A Bhikkhu (Buddhist monk), as mentioned above, obtaining property in various places, stealing property worth five coins or more than five coins, commits Parajika (expulsion from the Sangha). If only planning to steal, it is a Thullananda (a serious offense second only to Parajika). If stealing property worth less than five coins, it is a Dukkata (minor offense). Instigating others to steal, if that person succeeds in stealing, both commit Parajika. If the person instigated steals other items or steals in other places, the thief commits a serious offense, and the instigator commits Thullananda. If, in order to take an item, the (instigated person) does not have the intention to steal, the instigator commits Parajika, and the one instructed does not violate the precept. If instructing someone to take an item and explicitly directing them to steal, the person instructed commits a serious offense, and the instigator does not violate the precept. If thinking the item has an owner, one commits a serious offense; if suspecting the item has an owner, one commits Thullananda. An ownerless item, but suspecting it has an owner, also constitutes Thullananda. Bhikkhunis (Buddhist nuns) and the four assemblies (Bhikkhus, Bhikkhunis, Samaneras (male novices), and Samaneris (female novices)) all follow the above precepts. Situations where one does not violate the precept include: thinking the other person is giving, taking what belongs to oneself, thinking it is discarded refuse, temporarily borrowing, and acting out of close friendship.

'Not living together' has the same meaning as explained above.

Three

大殺戒　佛在毗舍離。為諸比丘說不凈觀。彼習定已厭患身命。嘆死勸死。難提比丘受雇殺人。居士驚怖。佛知此事便說禪法。比丘修習並證上果。因訶上過而制此戒。

若比丘故自手斷　所謂行殺也。若自殺若教殺。若遣使殺。若往來使殺。若重使殺。若展轉使殺。若求男子殺。若教人求男子殺。若求持刀人殺。若教人求持刀人殺。若身現相。若口說。若身口現相。若教使嘆。若遣書。若教遣書。若坑陷。若倚撥。若與藥。若安殺具。及余方便殺者是也。

人命　從初識至后識而斷其命。

持刀與人嘆譽死快勸死咄男子用此惡活為寧死不生作如是心思惟種種方便嘆譽死快勸死是比丘波羅夷　若作如上殺人方便不死偷蘭。若殺非人若畜生有智解於人語。若能變形。方便殺者。並偷蘭。不死者突吉羅。畜生不能變形若殺波逸提。實人人想波羅夷。非人想疑偷蘭。四眾犯相如上。不犯者。擲刀杖瓦石誤著而死。若營事作房誤墮木石而死。若扶將病人入房往反一切無害心而死者是。

不共住。

四大妄語戒　佛在毗舍離。時世谷貴。乞食難得。婆求河邊有安居者。便共稱歎。得上人法信心居士減分施之。后往佛所。因問訶責而制此戒。

若比丘實無所知　謂實無知見法。

自稱

【現代漢語翻譯】現代漢語譯本：大殺戒：佛陀在毗舍離城，為眾比丘宣說不凈觀。他們修習禪定后，厭惡自身性命，讚歎死亡，勸人尋死。難提比丘受雇殺人，當地居士驚恐害怕。佛陀得知此事後，便宣說禪法。比丘們修習后都證得上乘果位。佛陀因此呵斥（之前的）過失，制定了此戒律。

若有比丘故意親手斷送人命——也就是實行殺戮。無論是自殺、教唆他人殺人、派遣使者殺人、往來傳遞訊息以促成殺人、多次派遣使者殺人、輾轉派遣使者殺人、尋找男子殺人、教唆他人尋找男子殺人、尋找持刀者殺人、教唆他人尋找持刀者殺人，還是通過身體顯露某種暗示、口頭表達某種意思、身口共同顯露某種暗示，或者教唆他人讚嘆死亡，或者派遣書信、教唆他人派遣書信，或者設定陷阱、推倒（他人）、給予毒藥、安置殺人工具，以及其他任何方便殺人的行為，都屬於犯戒。

人命：從最初的意識產生到最後的意識消亡，斷絕其生命。

如果（比丘）把刀交給別人，讚美死亡的快樂，勸說別人去死，呵斥男子說：『你這樣可惡地活著有什麼用？寧可去死！』產生這樣的想法，思考種種方便，讚美死亡的快樂，勸說別人去死，這樣的比丘就犯了波羅夷罪（Parajika，斷頭罪）。如果做了以上殺人方便，但人沒有死，則犯偷蘭罪（Sthullatyaya，重罪）。如果殺害非人（指神、鬼等），或者殺害有智慧、能理解人語的畜生，或者能變形的（畜生），用方便法殺害，都犯偷蘭罪。沒有殺死（非人或有智慧的畜生），則犯突吉羅罪（Dushkritya，輕罪）。如果殺害不能變形的畜生，則犯波逸提罪（Pacittiya，墮罪）。如果對象是人，認為是人，則犯波羅夷罪；如果對象是非人，心存疑惑，則犯偷蘭罪。四眾（比丘、比丘尼、優婆塞、優婆夷）的犯戒情況與上述相同。不犯戒的情況：投擲刀、杖、瓦片、石頭，誤中他人致死；營造房屋時，不慎掉落木頭、石頭致人死亡；攙扶病人進入房間，往返過程中沒有任何加害之心，病人死亡，這些都不算犯戒。

不得與犯波羅夷罪者同住。

四大妄語戒：佛陀在毗舍離城。當時世道艱難，糧食昂貴，乞食難以獲得。婆求河邊有僧侶在那裡安居，他們互相吹噓，聲稱自己獲得了上人法（Uttara-manussa-dhamma），有信心的居士因此減少自己的口糧來供養他們。後來（真相敗露），前往佛陀處，佛陀因此問責呵斥，制定了此戒律。

如果比丘實際上沒有證知——也就是實際上沒有知見佛法——

卻自稱 English version: The Great Killing Precept: The Buddha was in Vaishali (a city in ancient India). He spoke of the impurity contemplation to the monks. Having practiced meditation, they became disgusted with their own lives, praised death, and encouraged others to die. The monk Nandi was hired to kill people, and the local laypeople were terrified. Knowing this, the Buddha taught the Dharma of meditation. The monks practiced and attained the highest fruit. Therefore, he rebuked the (previous) faults and established this precept.

If a monk intentionally takes a human life with his own hand—that is, engages in killing. Whether it is suicide, instructing others to kill, sending messengers to kill, going back and forth to facilitate killing, sending multiple messengers to kill, sending messengers through intermediaries to kill, seeking men to kill, instructing others to seek men to kill, seeking knife-holders to kill, instructing others to seek knife-holders to kill, or revealing some hint through body language, expressing some meaning verbally, revealing some hint through both body language and speech, or instructing others to praise death, or sending letters, instructing others to send letters, or setting traps, pushing (others), giving poison, placing killing tools, and any other means of facilitating killing, all constitute an offense.

Human life: From the arising of the initial consciousness to the cessation of the final consciousness, cutting off that life.

If (a monk) hands a knife to someone, praises the joy of death, encourages others to die, scolds a man, saying, 'What is the use of living such a wretched life? It is better to die!' Having such thoughts, contemplating various means, praising the joy of death, encouraging others to die, such a monk commits the Parajika (defeat) offense. If the above means of killing are employed, but the person does not die, then the Sthullatyaya (grave offense) is committed. If a non-human being (referring to gods, ghosts, etc.) is killed, or an animal with intelligence that understands human speech, or an animal that can transform, is killed by means of skillful methods, then the Sthullatyaya offense is committed. If (the non-human being or intelligent animal) is not killed, then the Dushkritya (minor offense) is committed. If a non-transforming animal is killed, then the Pacittiya (expiation) offense is committed. If the object is a human being and is perceived as a human being, then the Parajika offense is committed; if the object is a non-human being and there is doubt, then the Sthullatyaya offense is committed. The offenses of the four assemblies (monks, nuns, laymen, laywomen) are the same as above. Situations that do not constitute an offense: throwing knives, sticks, tiles, stones, accidentally hitting and causing death; during the construction of a house, accidentally dropping wood or stones and causing death; assisting a sick person into a room, without any intention of harm, and the patient dies, these do not constitute an offense.

One must not live with someone who has committed the Parajika offense.

The Great False Claim Precept: The Buddha was in Vaishali. At that time, the world was difficult, grain was expensive, and begging for food was difficult. There were monks residing near the Vaggumuda River, and they boasted to each other, claiming to have attained the Uttara-manussa-dhamma (superior human qualities), and faithful laypeople therefore reduced their own rations to support them. Later (the truth was revealed), they went to the Buddha, and the Buddha therefore questioned and rebuked them, and established this precept.

If a monk actually has no knowledge—that is, actually has no knowledge and vision of the Dharma—

But claims

【English Translation】 English version: The Great Killing Precept: The Buddha was in Vaishali (a city in ancient India). He spoke of the impurity contemplation to the monks. Having practiced meditation, they became disgusted with their own lives, praised death, and encouraged others to die. The monk Nandi was hired to kill people, and the local laypeople were terrified. Knowing this, the Buddha taught the Dharma of meditation. The monks practiced and attained the highest fruit. Therefore, he rebuked the (previous) faults and established this precept.

If a monk intentionally takes a human life with his own hand—that is, engages in killing. Whether it is suicide, instructing others to kill, sending messengers to kill, going back and forth to facilitate killing, sending multiple messengers to kill, sending messengers through intermediaries to kill, seeking men to kill, instructing others to seek men to kill, seeking knife-holders to kill, instructing others to seek knife-holders to kill, or revealing some hint through body language, expressing some meaning verbally, revealing some hint through both body language and speech, or instructing others to praise death, or sending letters, instructing others to send letters, or setting traps, pushing (others), giving poison, placing killing tools, and any other means of facilitating killing, all constitute an offense.

Human life: From the arising of the initial consciousness to the cessation of the final consciousness, cutting off that life.

If (a monk) hands a knife to someone, praises the joy of death, encourages others to die, scolds a man, saying, 'What is the use of living such a wretched life? It is better to die!' Having such thoughts, contemplating various means, praising the joy of death, encouraging others to die, such a monk commits the 'Parajika' (defeat) offense. If the above means of killing are employed, but the person does not die, then the 'Sthullatyaya' (grave offense) is committed. If a non-human being (referring to gods, ghosts, etc.) is killed, or an animal with intelligence that understands human speech, or an animal that can transform, is killed by means of skillful methods, then the 'Sthullatyaya' offense is committed. If (the non-human being or intelligent animal) is not killed, then the 'Dushkritya' (minor offense) is committed. If a non-transforming animal is killed, then the 'Pacittiya' (expiation) offense is committed. If the object is a human being and is perceived as a human being, then the 'Parajika' offense is committed; if the object is a non-human being and there is doubt, then the 'Sthullatyaya' offense is committed. The offenses of the four assemblies (monks, nuns, laymen, laywomen) are the same as above. Situations that do not constitute an offense: throwing knives, sticks, tiles, stones, accidentally hitting and causing death; during the construction of a house, accidentally dropping wood or stones and causing death; assisting a sick person into a room, without any intention of harm, and the patient dies, these do not constitute an offense.

One must not live with someone who has committed the 'Parajika' offense.

The Great False Claim Precept: The Buddha was in Vaishali. At that time, the world was difficult, grain was expensive, and begging for food was difficult. There were monks residing near the Vaggumuda River, and they boasted to each other, claiming to have attained the 'Uttara-manussa-dhamma' (superior human qualities), and faithful laypeople therefore reduced their own rations to support them. Later (the truth was revealed), they went to the Buddha, and the Buddha therefore questioned and rebuked them, and established this precept.

If a monk actually has no knowledge—that is, actually has no knowledge and vision of the Dharma—

But claims

言我得上人法　自稱說。有信戒施聞智慧辯才過人。人法者。人陰人界人入也。上人法者。諸法能出要成就也。

我已入聖智勝法　自言。有念在身。若正憶念。若堅持戒。若有欲。若不放逸。若精進。若得定。若正受。若有道。若有修。若有慧。若有見。若有得。若有果。

我知是我見是　若言。天龍鬼神來供養我。若得不凈觀四禪四空定等。

彼于異時若問若不問欲自清凈故作是說我實不知不見言知言見　意欲以後悔前用實轉虛。由口造業言了結重。

除增上慢　比丘慢心自謂得道。後勤精進證增上果。生疑白佛。便言。增上慢人為不犯。

是比丘波羅夷　若作是虛而向人說。前人知者波羅夷。不知者偷蘭。若遣手印若遣使若書若作知相。若知者其犯亦爾。若於不能變形畜生向說得突吉羅。下四眾如前說。不犯者。增上慢人若業報得。若不言我得。或戲笑說。疾說屏說。欲說此錯說彼是也。

不共住。

諸大德我已說四波羅夷法若比丘犯一一波羅夷法不得與諸比丘共住如前後亦如是是比丘得波羅夷不應共住今問諸大德是中清凈不　三說。

諸大德是中清凈默然故是事如是持。

諸大德是十三僧伽婆尸沙法半月半月說戒經中來。

初故出不凈戒　佛

【現代漢語翻譯】現代漢語譯本『我說我得到了上人法』——自己這樣宣稱。說自己有勝過常人的信、戒、施、聞、智慧和辯才。『人法』指的是人的陰、人的界、人的入。『上人法』指的是各種能夠引導解脫和成就的法。

『我已經進入了殊勝的智慧之法』——自己這樣說。說自己有念住于身，或者有正確的憶念，或者堅持戒律，或者有慾望，或者不放逸，或者精進，或者得到禪定，或者得到正受，或者有道，或者有修行，或者有智慧，或者有見解，或者有所得，或者有果。

『我知道，我見到了』——如果說：『天（Deva）龍（Nāga）鬼神來供養我』，或者說得到了不凈觀、四禪、四空定等等。

那個人在其他時候，無論別人問還是不問，爲了自我清凈而這樣說：『我實際上不知道、沒見到，卻說知道、見到』——意圖用後來的話來掩蓋之前的話，用虛假來代替真實。由於口頭造業，言語的罪過就更加嚴重。

關於增上慢——比丘（bhikkhu）以慢心自認為得道，後來勤奮精進，證得了更高的果位，產生懷疑而稟告佛陀（Buddha）。佛陀便說：『增上慢的人不算是犯戒。』

這樣的比丘（bhikkhu）就犯了波羅夷（Pārājika）——如果他說了這樣的謊言並告訴了別人。聽者如果知道真相，則犯波羅夷（Pārājika）；如果不知道真相，則犯偷蘭遮（Thullaccaya）。如果通過手勢、派遣使者、書寫文字或者做出表示知情的舉動來傳達，如果聽者知道真相，那麼罪過也是一樣。如果向不能辨別是非的畜生說謊，則犯突吉羅（Dukkata）。對下位的四眾（比丘尼、沙彌、沙彌尼、式叉摩那）說謊，情況如前所述。不犯戒的情況包括：增上慢的人，或者因為業報而得到（某種境界），或者沒有說『我得到』，或者開玩笑說，或者快速地說，或者私下說，或者想要說這個卻錯誤地說成那個。

不得共住。

諸位大德，我已經說了四條波羅夷法（Pārājika）。如果比丘（bhikkhu）觸犯了其中任何一條波羅夷法（Pārājika），就不得與眾比丘（bhikkhu）一起居住，就像之前和之後的情況一樣。這樣的比丘（bhikkhu）已經犯了波羅夷（Pārājika），不應該和他一起居住。現在我問諸位大德，你們對此是否清凈？（重複三次）

諸位大德，既然你們保持沉默，那就是清凈，此事就這樣確定了。

諸位大德，這十三條僧伽婆尸沙法（Sanghādisesa）是在半月半月誦戒經中出現的。

最初是故意遺漏不凈戒——佛陀（Buddha）制定。

【English Translation】 English version 'I say I have attained the Dharma of superior men'—thus he claims himself. Saying he has faith, discipline, generosity, learning, wisdom, and eloquence surpassing others. 'Human Dharma' refers to the aggregates, realms, and sense bases of a person. 'Dharma of superior men' refers to the various Dharmas that can lead to liberation and accomplishment.

'I have entered the Dharma of superior wisdom'—thus he says himself. Saying he has mindfulness of the body, or correct recollection, or adherence to precepts, or desire, or non-negligence, or diligence, or attainment of concentration, or attainment of right perception, or has the path, or has cultivation, or has wisdom, or has insight, or has attainment, or has fruit.

'I know, I see'—if he says: 'Devas (Deva), Nāgas (Nāga), and spirits come to make offerings to me,' or that he has attained the contemplation of impurity, the four jhānas, the four formless attainments, and so on.

At another time, whether asked or not, wishing to purify himself, he says: 'I actually do not know or see, but I say I know or see'—intending to use later words to cover up previous words, using falsehood to replace truth. Because of creating karma through speech, the offense of speech is even more serious.

Regarding overestimation—a bhikkhu (bhikkhu) with arrogance thinks he has attained the path, later diligently strives, attains a higher fruit, and becomes doubtful and reports to the Buddha (Buddha). The Buddha then says: 'A person with overestimation is not considered to have violated the precept.'

Such a bhikkhu (bhikkhu) has committed a Pārājika (Pārājika) offense—if he speaks such a lie and tells it to others. If the listener knows the truth, he commits a Pārājika (Pārājika); if he does not know the truth, he commits a Thullaccaya (Thullaccaya). If he communicates through gestures, sending messengers, writing, or making signs of knowing, if the listener knows the truth, then the offense is the same. If he lies to an animal that cannot distinguish right from wrong, he commits a Dukkata (Dukkata). Lying to the lower four assemblies (bhikkhunis, novices, female novices, and trainees) is as described above. Situations where there is no offense include: a person with overestimation, or obtaining (a certain state) due to karmic retribution, or not saying 'I have attained,' or saying it jokingly, or saying it quickly, or saying it privately, or intending to say this but mistakenly saying that.

Not to live together.

Venerable sirs, I have now recited the four Pārājika (Pārājika) rules. If a bhikkhu (bhikkhu) commits any one of these Pārājika (Pārājika) rules, he is not allowed to live together with the other bhikkhus (bhikkhu), just as in the past and in the future. Such a bhikkhu (bhikkhu) has committed a Pārājika (Pārājika) and should not be lived with. Now I ask the venerable sirs, are you clear on this? (repeated three times)

Venerable sirs, since you remain silent, it is clear, and this matter is thus settled.

Venerable sirs, these thirteen Sanghādisesa (Sanghādisesa) rules come from the recitation of the precepts every half month.

Initially, intentionally omitting the impure precept—the Buddha (Buddha) established.

游舍衛城。迦留陀夷欲意熾盛身色瘦悴。獨處一房好床蓐被地施敷具。飯食豐足隨念弄失。諸根悅豫顏色光澤。諸比丘舉過白佛。佛無數訶責已而制此戒。

若比丘故弄陰失精　實心故作出不凈意。前境有六。若於內色外色內外色若水若風若空。隨作方便。若出即犯。

除夢中　佛言。亂意睡眠有五過失。一者惡夢。二者諸天不護。三者心不入法。四者不思惟明相。五者于夢中失精。善意睡眠有五功德。即反上句也。

僧伽婆尸沙　若方便弄不失偷蘭。比丘自相教若失犯偷蘭。不失突吉羅。尼波逸提下三眾吉羅。不犯者。一切不作出精意。

二觸女人戒　佛在舍衛國。迦留比丘以佛前制便在門外。伺諸婦女將至房中手捉捫摸。樂者便笑。有不樂瞋恚罵辱。諸比丘舉過白佛。便集僧制戒。

若比丘淫慾意　愛染污心。

與女人　謂境有四。覺睡新死及少分壞。

身　從發至足。

相觸　若捉摩重摩。或牽或推。逆摩順摩。或舉或下。或捉或捺。若余觸方便。

若捉手若發若觸一一身份僧伽婆尸沙　若觸四女著便僧殘。女觸比丘動身同犯。若不動身但犯吉羅。先有染心偷蘭。互觸有衣偷蘭。俱有衣者吉羅。若與二形相觸偷蘭。若以欲心觸男子身或衣坐具。乃至自

【現代漢語翻譯】現代漢語譯本：

住在舍衛城（Śrāvastī）。迦留陀夷（Kāludāyin）慾望熾盛，身體消瘦憔悴，獨自住在房間里，床鋪華麗，地上鋪設精美的墊具。飲食豐盛充足，但常常無意識地遺失精液。雖然如此，他的諸根卻很愉悅，臉色也容光煥發。眾比丘對此行為提出指責並稟告佛陀。佛陀多次呵斥后，制定了這條戒律。

若有比丘故意弄出精液，確實是出於故意，併產生不清凈的意念。對像有六種：內在的色、外在的色、內外混合的色、水、風、空。無論採取何種方式，只要精液射出，即犯僧伽婆尸沙（Saṃghāvaśeṣa）。

除非在夢中。佛陀說：心神錯亂時睡眠有五種過失：一是做惡夢；二是諸天不護佑；三是心不能入法；四是不思惟光明之相；五是在夢中遺失精液。善意地睡眠有五種功德，與上述相反。

僧伽婆尸沙（Saṃghāvaśeṣa）。如果採取方便但沒有射精，犯偷蘭遮（Sthūlātyaya）。比丘互相教唆，如果射精，犯偷蘭遮（Sthūlātyaya）；不射精，犯突吉羅（Duṣkṛta）。尼波逸提（Nissaggiya Pācittiya）以下的三種罪行都犯吉羅（Duṣkṛta）。不犯的情況是：完全沒有產生射精的意念。

二、觸女人戒

佛陀住在舍衛國（Śrāvastī）。迦留（Kālu）比丘因為佛陀之前制定的戒律，便在門外等候。等婦女們來到房中時，就用手去觸控她們。高興的婦女便笑，不高興的就生氣辱罵。眾比丘將此事稟告佛陀，佛陀便召集僧眾制定戒律。

若有比丘以淫慾的意念，被愛慾染污的心。

與女人，對像有四種：清醒的、睡眠的、新死的以及少部分腐壞的。

身體，從頭髮到腳。

相觸，若是捉、摩、重摩，或牽、或推，逆摩、順摩，或舉、或下，或捉、或捺，或者其他觸控的方便。

若捉手、若發、若觸一一身份，犯僧伽婆尸沙（Saṃghāvaśeṣa）。如果觸控四個不同的女人，就犯僧殘（Saṃghāvaśeṣa）。女人觸控比丘，如果比丘動身，同樣犯僧殘（Saṃghāvaśeṣa）。如果比丘不動身，只犯突吉羅（Duṣkṛta）。先前有染污心，犯偷蘭遮（Sthūlātyaya）。互相觸控，有衣服遮擋，犯偷蘭遮（Sthūlātyaya）。雙方都有衣服遮擋，犯突吉羅（Duṣkṛta）。如果與二根人相觸，犯偷蘭遮（Sthūlātyaya）。如果以欲心觸控男子身體或衣服坐具，乃至自

【English Translation】 English version:

Dwelling in Śrāvastī (舍衛城, a major city in ancient India). Kāludāyin (迦留陀夷, name of a monk) was consumed by intense desire, his body emaciated and gaunt. He lived alone in a room with luxurious beds and meticulously arranged floor coverings. His meals were abundant and satisfying, yet he frequently experienced unintentional seminal emission. Despite this, his senses remained vibrant, and his complexion glowed. The monks, observing this behavior, reported it to the Buddha. After numerous rebukes, the Buddha established this precept.

If a monk intentionally causes seminal emission, genuinely intending to do so and harboring impure thoughts, there are six possible objects: internal form, external form, internal-external form, water, wind, or space. Regardless of the method employed, if emission occurs, he commits a Saṃghāvaśeṣa (僧伽婆尸沙, a type of serious offense requiring a formal meeting of the Sangha for expiation).

Except in a dream. The Buddha said: Sleep with a disturbed mind has five disadvantages: first, bad dreams; second, the devas (諸天, deities) do not protect; third, the mind does not enter the Dharma (法, the teachings); fourth, one does not contemplate the signs of light; fifth, seminal emission occurs in the dream. Sleep with a virtuous mind has five advantages, which are the opposite of the above.

Saṃghāvaśeṣa (僧伽婆尸沙). If one makes an effort but does not emit, it is a Sthūlātyaya (偷蘭遮, a serious offense). If monks incite each other, and emission occurs, it is a Sthūlātyaya (偷蘭遮); if no emission occurs, it is a Duṣkṛta (突吉羅, a minor offense). The three offenses below Nissaggiya Pācittiya (尼波逸提, offenses involving forfeiture) are all Duṣkṛta (突吉羅). There is no offense if there is no intention to cause emission.

Second Precept: Touching a Woman

The Buddha was residing in Śrāvastī (舍衛國). The monk Kālu (迦留), due to the precepts previously established by the Buddha, waited outside the door. When women came into the room, he would touch and fondle them. Those who enjoyed it would laugh, while those who did not would become angry and hurl insults. The monks reported this to the Buddha, who then convened the Sangha (僧眾, the monastic community) and established this precept.

If a monk, with lustful thoughts, with a mind stained by desire.

With a woman, the object can be in four states: awake, asleep, newly dead, or partially decomposed.

The body, from hair to feet.

Touching, whether it is grasping, stroking, heavy stroking, pulling, pushing, stroking against the grain, stroking with the grain, lifting up, lowering down, seizing, pressing, or any other means of touching.

If one grasps the hand, the hair, or touches any part of the body, it is a Saṃghāvaśeṣa (僧伽婆尸沙). If one touches four different women with arousal, it is a Saṃghāvaśeṣa (僧伽婆尸沙). If a woman touches a monk and the monk moves his body, he commits the same Saṃghāvaśeṣa (僧伽婆尸沙). If the monk does not move his body, he only commits a Duṣkṛta (突吉羅). If there was prior lustful intent, it is a Sthūlātyaya (偷蘭遮). Mutual touching with clothing in between is a Sthūlātyaya (偷蘭遮). If both parties have clothing in between, it is a Duṣkṛta (突吉羅). If one touches a hermaphrodite with desire, it is a Sthūlātyaya (偷蘭遮). If one touches a man's body or clothing or seat with lustful intent, even one's own

觸及以畜生一切突吉羅。尼波羅夷下三眾吉羅。不犯者。有所取與戲笑相觸是也。

三與人女粗語戒　佛在舍衛國。迦留陀夷聞佛已制前二戒。故便於女前欲心向彼說粗語。比丘舉過佛因制戒。

若比丘淫慾意與女人　女人有智命根不斷。

粗惡淫慾語　粗惡者非梵行也。淫慾語者。稱二道好惡也。若求若教他求。若問若答。若解若說。若教若罵。所言求者。與我二道作如是事。若復作余語。如是解者是也。

隨說粗惡淫慾語者僧伽婆尸沙　若一反粗語僧殘。隨語多少說而了了者一一僧殘。不了了偷蘭。若與書印遣使作相令彼女知僧殘。不知偷蘭。除大小道說余處偷蘭。與非女人黃門二形粗語。知者偷蘭。畜生不能變形。若向男子粗語一切吉羅。尼偷蘭。下三眾吉羅。乃至下戒亦爾。不犯者。為說不凈觀。若說毗尼。受經問答無慾意故。

四嘆身向人女索欲供養戒　佛在舍衛國。因迦留陀夷聞佛已制前三戒故。伺諸婦女將入房中自讚嘆身。汝可持欲以供養我。諸女訶怪。比丘舉過佛因制戒。

若比丘淫慾意于女人前　女人如上。

自嘆身　嘆身端正好顏色。我是剎帝利長者居士婆羅門大姓種。

言大姝我修梵行　勤修離穢濁也。

持戒精進　不缺不穿漏無染

【現代漢語翻譯】現代漢語譯本觸犯以上行為，對比丘來說，會犯下關於畜生道的突吉羅罪（輕罪）。如果觸犯尼波羅夷罪（斷頭罪）以下的三種罪，會犯吉羅罪（輕罪）。不構成犯罪的情況是：爲了有所獲取而與畜生戲笑相觸碰。

三、與人女粗語戒：佛陀在舍衛國。迦留陀夷聽說佛陀已經制定了前兩條戒律，因此在女子面前，心懷淫慾，對她說粗俗的語言。比丘們檢舉了他的過錯，佛陀因此制定了這條戒律。

如果比丘心懷淫慾，對女人說——女人有知覺，且性命未斷——

粗惡的淫慾之語。『粗惡』指的是非清凈的行為。『淫慾語』指的是稱讚或貶低男女二根。無論是自己求，還是教唆他人求；無論是詢問，還是回答；無論是理解，還是述說；無論是教導，還是謾罵。所說的『求』，指的是『用你的二根與我做這樣的事』。如果說了其他類似的話，也屬於這種情況。

凡是說出粗惡淫慾之語的，犯僧伽婆尸沙罪（僧殘罪）。如果說了一句粗語，犯僧殘罪。隨著所說語句的多少，如果說得清楚明白，每一句都構成僧殘罪；如果說得不清楚，則犯偷蘭遮罪（中罪）。如果通過書信、印章或派遣使者等方式，讓女子知曉自己的意圖，犯僧殘罪；如果女子不知曉，則犯偷蘭遮罪。除了大小便道，說其他部位，犯偷蘭遮罪。對比非女人、黃門、二形人說粗語，如果明知對方身份，犯偷蘭遮罪。對畜生因為它們無法改變形體，如果向男子說粗語，一切都犯吉羅罪。尼（比丘尼）犯偷蘭遮罪，下三眾犯吉羅罪。乃至下面的戒律也是如此。不構成犯罪的情況是：爲了講述不凈觀，或者爲了講述毗尼，或者爲了接受經文的問答，沒有淫慾的意圖。

四、讚歎自身向人女索取欲供養戒：佛陀在舍衛國。因為迦留陀夷聽說佛陀已經制定了前三條戒律，於是伺機在婦女們要進入房間時，讚歎自己的身體，說：『你可以用你的性慾來供養我。』婦女們感到奇怪並斥責他。比丘們檢舉了他的過錯，佛陀因此制定了這條戒律。

如果比丘心懷淫慾，在女人面前——女人如上所述——

讚歎自己的身體，讚歎自己的身材端正，容貌美好，說：『我是剎帝利（國王種姓），是長者、居士、婆羅門（祭司種姓）等大姓種族。』

說：『大美女，我修習梵行』——勤奮地修習，遠離污穢。

『持戒精進』——不缺漏，沒有染污。

【English Translation】 English version Touching any animal in such a way constitutes a Dukkhata (minor offense). Violating any of the three offenses below Nisyaya Patayantika (an offense requiring expiation) constitutes a Dukkhata. Non-offenses include touching or joking with an animal without any intention of taking possession.

Third: The precept against using coarse language with a woman. The Buddha was in Shravasti (a major city in ancient India). Kaludayi, having heard that the Buddha had already established the first two precepts, intentionally spoke coarse language to a woman with lustful intent. The monks reported his transgression, and the Buddha established this precept as a result.

If a bhikkhu (Buddhist monk), with lustful intent, speaks to a woman—a woman who is intelligent and whose life force is not severed—

coarse and lustful language. 'Coarse' refers to non-pure conduct. 'Lustful language' refers to praising or denigrating the two sexual organs. Whether one seeks it oneself or instructs another to seek it; whether one asks or answers; whether one understands or speaks; whether one teaches or scolds. 'Seeking' refers to saying, 'Use your two organs to do such and such a thing with me.' If one says other similar things, it also falls under this category.

whoever speaks coarse and lustful language commits a Sanghadisesa (an offense requiring a meeting of the Sangha). If one utters one coarse word, it is a Sanghadisesa. Depending on the number of words spoken, if each word is clearly articulated, each word constitutes a Sanghadisesa; if the words are unclear, it is a Thullaccaya (a serious offense). If one sends a letter, seal, or messenger to convey one's intentions to a woman, it is a Sanghadisesa if she understands; if she does not understand, it is a Thullaccaya. Speaking about areas other than the sexual organs constitutes a Thullaccaya. Speaking coarse language to a non-woman, a eunuch, or a hermaphrodite, knowing their identity, constitutes a Thullaccaya. Because animals cannot change their form, speaking coarse language to a man constitutes a Dukkhata. A Bhikkhuni (Buddhist nun) commits a Thullaccaya, and the three lower offenses constitute a Dukkhata. The same applies to the precepts below. Non-offenses include speaking about the contemplation of impurity, or speaking about the Vinaya (monastic rules), or engaging in scriptural questions and answers without lustful intent.

Fourth: The precept against praising oneself to a woman and soliciting sexual favors. The Buddha was in Shravasti. Because Kaludayi had heard that the Buddha had already established the first three precepts, he waited for women to enter their rooms and praised his own body, saying, 'You can offer me your sexual favors.' The women found it strange and rebuked him. The monks reported his transgression, and the Buddha established this precept as a result.

If a bhikkhu, with lustful intent, in front of a woman—a woman as described above—

praises his own body, praising his fine figure and beautiful appearance, saying, 'I am from a Kshatriya (warrior caste), a wealthy householder, a Brahmin (priest caste), or a family of high lineage.'

saying, 'O beautiful woman, I practice the Brahmacharya (celibate life)'—diligently practicing, away from defilement.

'Maintaining the precepts with diligence'—without deficiency, without leakage, without defilement.

污。

修善法　樂閑靜處。時到乞食。著糞掃衣。作餘食法不食。一坐食一揣食。冢間坐樹下坐。常坐隨坐。持三衣。唄匿多聞能說法。持毗尼坐禪是也。

可持是淫慾法供養我如是供養第一最僧伽婆尸沙　若作如上譽已供養我來。不說淫慾者偷蘭。余境雜犯如前戒說。不犯者。若比丘語女人言。此處妙尊最上。此比丘精進持戒修善法。汝等應以身口意業等供養于彼。若女意謂。為我嘆身。若說毗尼。言次及此彼謂嘆身。若錯說者並不犯。

五媒人戒　佛在羅閱祇。迦羅比丘本是大臣善知俗法。城中嫁娶盡往咨問。時婚娶者逢對好惡。便愿迦羅受于苦樂。居士譏訶。比丘舉過佛因制戒。

若比丘往來彼此媒嫁　使所應可和合者是也。

持男意語女持女意語男　女人有二十種。母護父護父母護。兄護姊護兄姊護。自護法護姓護。宗親護。自樂為婢與衣婢。與財婢同業婢。水所漂婢不輸稅婢。放去婢客作婢。他護婢邊方得婢。是也。男子亦有二十種。並同上列。

若為成婦事若為私通乃至須臾頃僧伽婆尸沙　若初受語吉羅。往說不報偷蘭。若還報者僧殘。若遣使若書指印現相。隨媒多少說而了了。隨其往反一一僧殘。若不了者偷蘭。除二道說余身支節而媒嫁者偷蘭。若媒非人黃門二

【現代漢語翻譯】現代漢語譯本：污（不潔）。

修習善法，喜愛在閑靜的地方。時間到了就去乞食。穿著用丟棄的碎布縫製的衣服（糞掃衣）。不吃剩餘的食物。一次只吃一頓飯，一頓飯只吃一小團食物。坐在墳墓間，坐在樹下。經常坐禪，隨處而坐。持有三衣（袈裟）。精通三藏，廣聞博學，能夠說法。嚴持戒律（毗尼），勤于坐禪，這就是（比丘應有的行為）。

如果有人說：『可以用淫慾之法來供養我。』這樣的供養是第一等的，是觸犯僧伽婆尸沙（僧殘，僅次於波羅夷的重罪）。如果做了上述讚美，已經接受了供養，卻不說淫慾之事，則犯偷蘭遮（僅次於僧殘的罪）。其餘情況，如果觸犯其他戒律，則按照之前的戒律進行判決。不犯戒的情況：如果比丘對女人說：『這個地方非常美妙尊貴，是最好的。這位比丘精進持戒，修習善法。你們應該用身、口、意等來供養他。』如果女人認為，（比丘）是在讚歎我的身體。如果（比丘）在講解戒律（毗尼），言語間涉及此事，而對方認為是在讚歎身體。如果說錯了，都不犯戒。

五媒人戒：佛陀在羅閱祇（王舍城）時。迦羅（Kala）比丘原本是大臣，精通世俗法律。城中有人嫁娶，都來向他諮詢。當時，婚娶的人遇到好或不好的情況，就希望迦羅（Kala）也承受同樣的苦樂。居士們譏諷他。比丘們向佛陀舉報此事，佛陀因此制定了這條戒律。

如果比丘往來於男女之間，為他們做媒，促成原本應該可以和合的婚姻。

拿著男方的意思去告訴女方，拿著女方的意思去告訴男方。女人有二十種情況：受母親保護，受父親保護，受父母保護，受哥哥保護，受姐姐保護，受兄姐保護，自己保護自己，受法律保護，受姓氏保護，受宗親保護，自己喜歡做奴婢，被衣服收買的奴婢，被錢財收買的奴婢，與主人一同勞作的奴婢，被水沖來的奴婢，不繳納賦稅的奴婢，被放逐的奴婢，做客的奴婢，被他人保護的奴婢，從邊遠地方得到的奴婢。男子也有二十種情況，與上述相同。

如果爲了促成婚事，或者爲了私通，哪怕只是須臾片刻，都犯僧伽婆尸沙（僧殘）。如果最初接受了（做媒的）話語，犯吉羅（輕罪）。前往說合而不回報，犯偷蘭遮（僅次於僧殘的罪）。如果回報了，犯僧殘。如果派遣使者，或者用書信、手指、印章等方式表達意思，根據做媒的次數多少，清楚地說出來，每次往返都犯僧殘。如果不清楚，犯偷蘭遮。除了說男女二根之外，如果描述身體的其他部位來做媒，犯偷蘭遮。如果為非人（例如鬼神）、黃門（太監）做媒，犯偷蘭遮。

【English Translation】 English version: Defilement.

Cultivating good Dharma, delighting in secluded places. When the time comes, begging for food. Wearing robes made of discarded rags (Funsao robes). Not eating leftover food. Eating only one meal a day, and only a small portion at each meal. Sitting among tombs, sitting under trees. Constantly practicing meditation, sitting wherever one may be. Holding the three robes (Kasaya). Being well-versed in the Tripitaka, widely learned, and able to expound the Dharma. Strictly upholding the precepts (Vinaya), diligently practicing meditation, this is (the proper conduct of a Bhikkhu).

If someone says: 'You can use the Dharma of lust to make offerings to me.' Such an offering is the highest, and it is an offense of Sanghavasesa (a serious offense second only to Parajika). If one makes the above praise, and has already received the offering, but does not speak of lust, then one commits Thullanacaya (an offense second only to Sanghavasesa). In other cases, if one violates other precepts, then the judgment will be made according to the previous precepts. Non-offenses: If a Bhikkhu says to a woman: 'This place is very wonderful and noble, it is the best. This Bhikkhu diligently upholds the precepts and cultivates good Dharma. You should use your body, speech, and mind to make offerings to him.' If the woman thinks that (the Bhikkhu) is praising my body. If (the Bhikkhu) is explaining the precepts (Vinaya), and the words involve this matter, but the other person thinks that he is praising the body. If one speaks incorrectly, there is no offense.

The Five Precepts Regarding Matchmaking: When the Buddha was in Rajagrha (Wangshe City). Bhikkhu Kala (Kala) was originally a minister, well-versed in secular law. When people in the city got married, they all came to him for advice. At that time, those who got married, whether they encountered good or bad situations, hoped that Kala (Kala) would also bear the same joys and sorrows. Laypeople ridiculed him. The Bhikkhus reported this matter to the Buddha, and the Buddha therefore established this precept.

If a Bhikkhu goes back and forth between men and women, acting as a matchmaker for them, facilitating a marriage that should be able to be harmonious.

Taking the man's intentions to tell the woman, taking the woman's intentions to tell the man. There are twenty kinds of women: protected by the mother, protected by the father, protected by the parents, protected by the elder brother, protected by the elder sister, protected by the elder siblings, protecting oneself, protected by the law, protected by the surname, protected by the clan, one who likes to be a slave, a slave bought with clothes, a slave bought with money, a slave who works with the master, a slave washed away by water, a slave who does not pay taxes, an exiled slave, a guest slave, a slave protected by others, a slave obtained from a remote place. There are also twenty kinds of men, the same as above.

If it is to facilitate a marriage, or for illicit relations, even for a moment, one commits Sanghavasesa (Sanghavasesa). If one initially accepts (the words of matchmaking), one commits Dukkhata (a minor offense). Going to speak and not reporting back, one commits Thullanacaya (an offense second only to Sanghavasesa). If one reports back, one commits Sanghavasesa. If one sends a messenger, or expresses the meaning through letters, fingers, seals, etc., according to the number of times of matchmaking, clearly state it, each round trip commits Sanghavasesa. If it is not clear, one commits Thullanacaya. Apart from speaking of the male and female organs, if one describes other parts of the body to do matchmaking, one commits Thullanacaya. If one does matchmaking for non-humans (such as ghosts and spirits), or eunuchs, one commits Thullanacaya.

根者偷蘭。若媒畜生及人男者吉羅。若持他書往而不看。若為白衣作余使者吉羅。比丘尼同犯。不犯者。若男女先通后離還合。若為父母疾患系閉看書持往。信心精進俗人亦爾。若為佛法比丘使亦同。

六無主不處分過量房戒　佛在羅閱祇。聽諸比丘作私房室。曠野比丘便作大房乞求煩多。惱亂居士乞既難得。遂斫神樹。神及比丘以事白佛。因往曠野訶責。引喻便制此戒。

若比丘自求　彼處處乞索也。

作屋　屋者房也。

無主　彼無有主。若一若二若眾多也。

自為己　不為他作。

當應量作是中量者長十二佛磔手內廣七磔手當將諸比丘指授處所　彼比丘看無難無妨處已。到僧中脫革屣。偏露右肩禮上座足。右膝著地合掌白言。大德僧聽。某甲比丘自乞作屋。無主自為己。我今從眾僧乞。知無難處無妨處。如是再三也。

彼比丘當指示處所　爾時眾僧觀此比丘。若可信者即聽使作。若不可信者眾僧往看。若僧不去應遣僧中可信者看。若有妨難不應處分。無者應與。眾中應差堪能作羯磨者。若上座若次座若誦律若不誦律。應作白言。大德僧聽。某甲比丘自乞作屋。無主自為己。今從僧乞處分無難無妨處。若僧時到僧忍聽。當與某甲比丘處分無難無妨處。白如是。大德僧

【現代漢語翻譯】現代漢語譯本根者，偷蘭罪（Sthullatyaya，一種較輕的罪過）。如果為畜生或男人做媒，犯吉羅罪（Tirokaranam，一種懺悔罪）。如果拿著別人的書信前往卻不看，或者為在家居士做額外的差事，犯吉羅罪。比丘尼也同樣觸犯。以下情況不觸犯：如果男女先前已經發生關係，後來分開又重新結合；如果爲了父母的疾病而被束縛、禁閉，需要看書送信；有信心的精進的在家居士也一樣；如果爲了佛法或為比丘服務，也同樣不犯。

六、無主不處分過量房戒：佛陀在羅閱祇（Rajagrha）城。允許比丘建造自己的房室。但曠野的比丘建造過大的房室，乞求過多，擾亂了在家居士。因為乞討難以得到，就砍伐神樹。神和比丘都將此事稟告佛陀。佛陀因此前往曠野呵責他們，並以此為緣由制定了這條戒律。

『若比丘自求』——指他到處乞討。

『作屋』——屋，就是房間。

『無主』——指那處地方沒有主人，無論是有一個、兩個還是很多個主人。

『自為己』——為自己建造，不是為他人建造。

『當應量作，是中量者，長十二佛磔手內，廣七磔手，當將諸比丘指授處所』——那些比丘觀察沒有困難、沒有妨礙的地方后，來到僧團中，脫下革屣（鞋子），袒露右肩，禮拜上座的腳，右膝著地，合掌稟告說：『大德僧眾請聽，某甲比丘自己乞求建造房屋，是無主的，為自己建造。我現在從僧團請求，允許在沒有困難、沒有妨礙的地方建造。』這樣重複三次。

『彼比丘當指示處所』——當時，僧團觀察這位比丘，如果可以信任，就允許他建造。如果不可信任，僧團就前往檢視。如果僧團不去，就應該派遣僧團中可以信任的人去檢視。如果有妨礙和困難，就不應該允許。如果沒有，就應該允許。僧團中應該選出能夠做羯磨（Karma，一種儀式）的人，無論是上座、次座，無論是誦律的還是不誦律的，應該作白（通知）說：『大德僧眾請聽，某甲比丘自己乞求建造房屋，是無主的，為自己建造。現在從僧團請求允許在沒有困難、沒有妨礙的地方建造。如果僧團認為時機已到，僧團忍可，就應當允許某甲比丘在沒有困難、沒有妨礙的地方建造。』這樣稟告。『大德僧』

【English Translation】 English version The root offense is Sthullatyaya (a minor offense). If one acts as a matchmaker for animals or men, it is a Tirokaranam (an offense requiring expiation). If one carries another's letter without reading it, or if one performs extra tasks for a layman, it is a Tirokaranam. A Bhikkhuni (female monastic) commits the same offense. The following are exceptions: if a man and woman have had relations, then separated and reunited; if one is bound or confined due to parents' illness and needs to read or deliver letters; the same applies to a faithful and diligent layman; if it is for the sake of the Dharma or serving a Bhikkhu (male monastic), the same applies.

Six: The rule against unauthorized construction of excessively large dwellings on ownerless land: The Buddha was in Rajagrha (city). He allowed the Bhikkhus to build their own rooms. However, the Bhikkhus in the wilderness built excessively large rooms, begged for too much, and disturbed the lay people. Because begging was difficult, they cut down sacred trees. The deity and the Bhikkhus reported this matter to the Buddha. The Buddha therefore went to the wilderness to rebuke them and, based on this, established this rule.

'If a Bhikkhu seeks for himself' - refers to him begging everywhere.

'Building a dwelling' - a dwelling is a room.

'Ownerless' - refers to a place that has no owner, whether there is one, two, or many owners.

'For himself' - building for oneself, not for others.

'Should build according to measure; the measure is twelve Buddha spans in length and seven spans in width; the Bhikkhus should be directed to the location' - Those Bhikkhus, after observing a place with no difficulties or obstructions, come to the Sangha (monastic community), take off their leather sandals, expose their right shoulder, bow to the feet of the senior monk, kneel on their right knee, and say with palms together: 'Venerable Sangha, please listen, Bhikkhu so-and-so is begging to build a house, it is ownerless, and it is for himself. I now request from the Sangha permission to build in a place with no difficulties or obstructions.' This is repeated three times.

'The Bhikkhu should indicate the location' - At that time, the Sangha observes this Bhikkhu. If he is trustworthy, he is allowed to build. If he is not trustworthy, the Sangha goes to inspect. If the Sangha does not go, they should send a trustworthy person from the Sangha to inspect. If there are obstructions and difficulties, permission should not be granted. If there are none, permission should be granted. The Sangha should select someone capable of performing the Karma (a ritual), whether it is a senior monk, a junior monk, one who recites the Vinaya (monastic code) or one who does not. A formal announcement (notification) should be made: 'Venerable Sangha, please listen, Bhikkhu so-and-so is begging to build a house, it is ownerless, and it is for himself. Now he requests permission from the Sangha to build in a place with no difficulties or obstructions. If the Sangha deems it the right time, and the Sangha consents, then Bhikkhu so-and-so should be allowed to build in a place with no difficulties or obstructions.' This is the announcement. 'Venerable Sangha'

聽。某甲比丘自求作屋。無主自為己。從僧乞處分無難無妨處。僧今與某甲比丘處分無難無妨處。誰諸長老忍僧與某甲比丘處分無難無妨處者默然。誰不忍者說。僧已忍。與某甲比丘處分無難無妨處竟。僧忍默然故。是事如是持。彼作房者。應知初安石。及土塹泥團。乃至最後泥治訖者是也。

無難處　有虎狼師子諸獸者下至蟻子。若不為此諸蟲獸所惱。應治平地。若有石樹株杌荊棘。使人掘出。若有坑溝渠陂池。當使填滿。若畏水淹漬。當豫設堤防。若地為人所認。當共斷。當無使他有語。是謂難處也。

無妨處　謂通草車迴轉往來者。

若比丘有難處妨處自求作屋無主自為己不將諸比丘指示處所若過量作者僧伽婆尸沙　若彼作房于妨難二處者二突吉羅。不處分過量二僧殘。互相有無者隨其所犯。若使他作成犯亦爾。為他作成者二偷蘭二吉羅。若以繩絣地。作受教者過量作者犯殘。不還報又不問彼。並犯吉羅。比丘尼偷蘭。不犯者。如量作。減量作。僧處分無難處無妨處如法絣作。若為僧為佛圖講堂。草菴葉庵小容身屋。若作多人住屋如法者是。

七有主為已不處分造房戒　佛在拘睒彌國。時憂填王為闡陀造屋。便斫路中神樹。路人訶已。比丘舉過佛訶責已。若斫神樹吉羅。便制此戒。

【現代漢語翻譯】現代漢語譯本：聽。某甲（某位）比丘自己請求建造房屋，沒有施主，自己為自己建造。從僧團請求分配沒有困難、沒有妨礙的地方。僧團現在將沒有困難、沒有妨礙的地方分配給某甲（某位）比丘。哪位長老贊同僧團將沒有困難、沒有妨礙的地方分配給某甲（某位）比丘的請默然。誰不同意的請說出來。僧團已經贊同。將沒有困難、沒有妨礙的地方分配給某甲（某位）比丘完畢。僧團贊同，因為默然。這件事就這樣決定了。那位建造房屋的人，應該知道最初安置石頭，以及挖掘土坑、和泥，乃至最後用泥塗抹完畢，就是這樣。

沒有困難的地方：有老虎、狼、獅子等野獸，下至螞蟻。如果不被這些蟲獸所侵擾，應該整理平整土地。如果有石頭、樹木、樹樁、荊棘，要讓人挖掘出來。如果有坑、溝、水渠、池塘，應當讓人填滿。如果害怕水淹，應當預先設定堤防。如果土地被人所認領，應當共同商定。應當不讓其他人有話說。這叫做困難的地方。

沒有妨礙的地方：指能讓通道、車輛迴轉往來的地方。

如果比丘在有困難、有妨礙的地方，自己請求建造房屋，沒有施主，自己為自己建造，不將要建造的處所告知諸位比丘，如果超過了規定的尺寸，犯僧伽婆尸沙（僧殘罪）。如果他在妨礙、困難這兩個地方建造房屋，犯兩次突吉羅（惡作罪）。沒有經過處分就超過了規定的尺寸，犯兩次僧殘罪。互相之間有或沒有這些情況，根據所犯的罪行處罰。如果讓他人建造，所犯的罪行也一樣。為他人建造，犯兩次偷蘭（粗罪），兩次吉羅（惡作罪）。如果用繩子測量土地，接受教導的人超過了規定的尺寸，犯僧殘罪。不回報，也不詢問他，都犯吉羅（惡作罪）。比丘尼犯偷蘭（粗罪）。不犯的情況：按照規定的尺寸建造，減少尺寸建造，僧團分配了沒有困難、沒有妨礙的地方，如法測量建造。如果是為僧團、為佛圖（佛塔）建造講堂，草菴、葉庵、小小的容身之屋，如果建造多人居住的房屋，如法建造，就沒有罪。

第七條有施主為自己建造房屋，沒有經過處分戒：佛陀在拘睒彌國（Kosambi）。當時，優填王（Udayana）為闡陀（Chanda）建造房屋，就砍伐了路中的神樹。路人呵斥了他。比丘將此事稟告佛陀，佛陀呵責了他。如果砍伐神樹，犯吉羅（惡作罪）。於是制定了這條戒律。

【English Translation】 English version: Listen. A certain Bhikkhu (monk) requests to build a house for himself. Without a patron, he does it for himself. He asks the Sangha (monastic community) to allocate a place that is free from difficulties and obstructions. The Sangha now allocates a place free from difficulties and obstructions to the certain Bhikkhu (monk). Whoever among the elders approves of the Sangha allocating a place free from difficulties and obstructions to the certain Bhikkhu (monk), let him remain silent. Whoever disapproves, let him speak. The Sangha has already approved. The allocation of a place free from difficulties and obstructions to the certain Bhikkhu (monk) is complete. The Sangha approves because of the silence. This matter is thus settled. The one who builds the house should know that it begins with placing the stones, digging the earth pits, and mixing the mud, and ends with the final mud plastering.

A place free from difficulties: Where there are tigers, wolves, lions, and other beasts, down to ants. If one is not troubled by these insects and beasts, one should level the ground. If there are stones, trees, stumps, or thorns, one should have them dug out. If there are pits, ditches, canals, or ponds, one should have them filled. If one fears flooding, one should set up embankments in advance. If the land is claimed by someone, one should negotiate together. One should not allow others to have complaints. This is called a place of difficulty.

A place free from obstructions: Refers to a place where passages and vehicles can turn around and pass through.

If a Bhikkhu (monk) requests to build a house for himself in a place with difficulties and obstructions, without a patron, doing it for himself, and does not inform the other Bhikkhus (monks) of the place to be built, if he exceeds the prescribed dimensions, he commits a Sanghadisesa (formal meeting offense). If he builds a house in a place with obstructions and difficulties, he commits two Thullaccayas (grave offense). If he exceeds the prescribed dimensions without allocation, he commits two Sanghadisesas (formal meeting offense). If there are mutual occurrences or non-occurrences of these situations, the punishment is according to the offense committed. If he has others build it, the offense is the same. If he builds it for others, he commits two Thullanas (serious offense) and two Dukkatas (wrongdoing offense). If he measures the land with a rope, and the one receiving instructions exceeds the prescribed dimensions, he commits a Sanghadisesa (formal meeting offense). If he does not report back or ask him, he commits a Dukkata (wrongdoing offense). A Bhikkhuni (nun) commits a Thullana (serious offense). There is no offense if: he builds according to the prescribed dimensions, he builds with reduced dimensions, the Sangha (monastic community) has allocated a place free from difficulties and obstructions, and he measures and builds according to the Dharma (teachings). If it is for the Sangha (monastic community), for a Stupa (relic mound) to build a lecture hall, a grass hut, a leaf hut, a small dwelling for oneself, or if he builds a house for many people to live in, and builds it according to the Dharma (teachings), there is no offense.

The seventh precept: Building a house with a patron for oneself without allocation: The Buddha was in Kosambi (Kosambi). At that time, King Udayana (Udayana) was building a house for Chanda (Chanda), and he cut down a sacred tree in the road. People on the road scolded him. The Bhikkhu (monk) reported this to the Buddha, and the Buddha rebuked him. If one cuts down a sacred tree, one commits a Dukkata (wrongdoing offense). Therefore, this precept was established.

若比丘欲作大房　大房者多用財物也。

有主　反上無主是也。

為己作當將余比丘往指授處所　彼比丘如上知已。應至僧中禮上座足。等從僧三乞。文同于上。以有主為異。

彼比丘應指授處所　僧應觀察。若有信者有智慧。即信彼而與白二。若不信者如上進止。

無難處　謂師子羆熊等獸也。若不為彼而所嬈者。應如上平治。乃至畏識認。應先斷了。

無妨處　中間容草車迴轉者。

若比丘有難處有妨處作大房有主為己作不將余比丘往指授處所者僧伽婆尸沙　辨相開通如前房戒。唯無過量為異也。

八無根波羅夷謗戒　佛在羅閱祇。尊者沓婆得羅漢已。手出火光為僧知事。佛贊第一。慈地眾中次得惡房又得惡食。便令姝尼對僧重謗。問取自言。比丘舉過。因制此戒。

若比丘瞋恚所覆故　有十惡法因緣故瞋。隨十事中以二事而生瞋也。

非波羅夷比丘以無根波羅夷法謗　謂根有三。見聞疑也。見根者。見犯梵行。見偷五錢。見斷人命。若他見從彼聞。是謂見根。聞犯梵行。聞偷五錢。聞斷人命。聞自言得上人法。若彼說從彼聞。是謂聞根。疑根二種。從見生者。見與婦女入林出林。無衣裸形。不凈污身。捉刀血污。惡人為伴是也。從聞生者。若在

【現代漢語翻譯】現代漢語譯本若比丘想要建造大房屋（大房：指耗費大量財物的房屋）。

有主：指房屋的土地或材料有所有者，與『無主』相對。

為自己建造時，應當帶領其他比丘前往指明建造地點。那些比丘如先前瞭解情況后，應到僧團中禮拜上座，像之前一樣向僧團請求三次（允許建造），不同之處在於土地或材料『有主』。

那些比丘應當指明建造地點，僧團應當觀察。如果有人相信（該比丘），並且有智慧，就相信他並給予『白二羯磨』（一種僧團決議程式）。如果不相信，就如之前一樣停止。

無難處：指沒有獅子、熊等野獸出沒的地方。如果不是因為這些野獸騷擾，就應當像之前一樣平整土地，乃至爲了避免被（野獸）認出，應當事先砍伐樹木。

無妨處：指中間能夠容納草車迴轉的地方。

如果比丘在有難處、有妨處建造大房屋，土地或材料有主，為自己建造，又不帶領其他比丘前往指明建造地點，就犯僧伽婆尸沙罪（僧殘罪）。辨別罪相和開通之處與之前的房屋戒相同，唯一的不同是沒有超過規定的尺寸。

八無根波羅夷謗戒：佛陀在羅閱祇城（Rājagṛha）時，尊者沓婆（Dabba）證得阿羅漢果后，手能發出火光，為僧團處理事務，佛陀讚歎他是第一。慈地眾中（指僧團中），他先後得到不好的房間和食物，於是（一位名叫）姝尼（Sundarī）的女子對僧團進行嚴重的誹謗，（僧團）詢問她，她自己承認了。比丘們因此舉發她的過失，佛陀因此制定了這條戒律。

如果比丘被嗔恚所覆蓋，因為十種惡法（十不善業）的因緣而生起嗔恚，隨這十件事中的兩件事而生起嗔恚。

以無根波羅夷法誹謗非波羅夷比丘：所謂『根』有三種，即見、聞、疑。『見根』是指親眼見到（某人）犯梵行（性行為），親眼見到（某人）偷盜五錢，親眼見到（某人）殺人。如果他人見到並從他處聽聞，這稱為『見根』。『聞』是指聽到（某人）犯梵行，聽到（某人）偷盜五錢，聽到（某人）殺人，聽到（某人）自稱證得上人法（超凡的境界）。如果他說（這些事）是從他處聽聞的，這稱為『聞根』。『疑根』有兩種，從『見』產生的懷疑，例如：見到（某人）與婦女進入樹林又走出樹林，沒有穿衣服，赤身裸體，身體被不凈之物污染，手持刀具，沾滿血污，與惡人為伴等等。從『聞』產生的懷疑，例如：

【English Translation】 English version If a bhikkhu wants to build a large dwelling (a 'large dwelling' means one that uses many materials).

'With an owner': This refers to land or materials that have an owner, as opposed to 'without an owner'.

When building for oneself, one should lead other bhikkhus to point out the location. Those bhikkhus, having understood the situation as before, should go to the Sangha, pay respects to the feet of the senior monks, and request permission from the Sangha three times as before (to build), the difference being that the land or materials 'have an owner'.

Those bhikkhus should point out the location, and the Sangha should observe. If someone believes (the bhikkhu) and is wise, they will believe him and give 'white two karmas' (a Sangha resolution procedure). If they do not believe, they should stop as before.

'No difficult place': This refers to a place where there are no lions, bears, or other wild animals. If it is not because of these wild animals harassing, one should level the land as before, and even to avoid being recognized (by the animals), one should cut down trees in advance.

'No obstructing place': This refers to a place where a grass cart can turn around in the middle.

If a bhikkhu builds a large dwelling in a difficult place, an obstructing place, the land or materials have an owner, builds for himself, and does not lead other bhikkhus to point out the location, he commits a Sanghadisesa offense (a formal meeting offense). Distinguishing the characteristics of the offense and the allowances are the same as the previous dwelling rule, the only difference being that there is no exceeding the prescribed dimensions.

The Eighth Rootless Parajika Accusation Rule: When the Buddha was in Rajagṛha (羅閱祇), Venerable Dabba (沓婆), having attained Arhatship, emitted light from his hand and managed affairs for the Sangha. The Buddha praised him as the foremost. In the midst of the Sangha, he received bad rooms and bad food, so a woman named Sundarī (姝尼) made serious accusations against the Sangha. (The Sangha) questioned her, and she admitted it herself. The bhikkhus then pointed out her faults, and the Buddha then established this rule.

If a bhikkhu, being overcome by anger, because of the causes of the ten evil dharmas (ten unwholesome actions), arises anger from two of these ten things.

Accusing a non-Parajika bhikkhu of a rootless Parajika offense: The 'root' is said to be of three kinds, namely seeing, hearing, and doubting. 'Seeing root' refers to personally seeing (someone) commit brahmacharya (sexual activity), personally seeing (someone) steal five coins, personally seeing (someone) kill a person. If others see and hear from them, this is called 'seeing root'. 'Hearing' refers to hearing (someone) commit brahmacharya, hearing (someone) steal five coins, hearing (someone) kill a person, hearing (someone) claim to have attained the Dharma of a superior person (a transcendent state). If he says (these things) were heard from elsewhere, this is called 'hearing root'. 'Doubt root' is of two kinds, doubt arising from 'seeing', for example: seeing (someone) enter a forest with a woman and then exit the forest, without clothes, naked, the body defiled by impure things, holding a knife, stained with blood, accompanied by evil people, and so on. Doubt arising from 'hearing', for example:

闇地聞動床聲。聞轉側聲若身動聲若共語聲。若聞我犯非梵行聲。乃至若聞我得上人法聲。除此三根更以余法謗者是無根也。

欲壞彼清凈行　謂言眾僧滅擯此人我得安樂住。

若於異時若問若不問　佛敕比丘問能謗者。此事實不。若以無根謗他。獲大重罪也。

知此事無根說　彼比丘言。沓婆清凈人無如是事。

我瞋恚故作是說　由前次得惡房惡食。懷瞋恨故便謗彼耳。

若比丘作是語者僧伽婆尸沙　若以無根四事加謗說而了了僧殘。不了偷蘭。若指印書使知相了與不了其犯亦爾。十三難事謗者同犯。除此非比丘法更以余無根法謗。隨前所犯。若謗比丘尼亦同前犯。謗下眾者突吉羅。尼犯僧殘。不犯者。三根說實。戲笑說。若疾說獨說。靜處及錯說等。

九假根波羅夷謗戒　佛在羅閱祇。慈地比丘見羊行淫。便言此羝羊者沓婆也。其母羊者即慈地尼。便語比丘。我今親見。非前無根。比丘詰問。便自臣伏。舉過白佛而制此戒。

若比丘以瞋恚故　如上所說。

于異分事中取片　異分者。若假異罪異趣異人。若本在家若假響。

非波羅夷比丘以無根波羅夷法謗欲壞彼清凈行彼于異時若問若不問知是異分事中取片是比丘自言我瞋恚故作是語者僧伽婆尸沙　辨相

【現代漢語翻譯】現代漢語譯本在黑暗中聽到床的響動聲，聽到翻身的聲音，或者身體移動的聲音，或者共同說話的聲音，或者聽到我犯非梵行（不清凈的行為）的聲音，乃至聽到我獲得上人法（超凡的境界）的聲音。除了這三種情況，如果用其他沒有根據的事情來誹謗，那就是沒有根據的誹謗。

想要破壞他清凈的行為，就說：『大眾僧團要驅逐這個人，我才能安樂地住下去。』

如果在其他時間，無論詢問與否，佛陀教導比丘詢問誹謗者：『這件事是真的嗎？』如果用沒有根據的事情誹謗他人，會得到很大的重罪。

知道這件事沒有根據，那位比丘說：『沓婆（尊者名）是清凈的人，沒有這樣的事。』

『我是因為嗔恨才這樣說的。』因為之前得到不好的房間和食物，懷著嗔恨，就誹謗了他。

如果比丘說了這樣的話，就犯僧伽婆尸沙（僧殘罪）。如果用沒有根據的四件事加以誹謗，說了而且清楚明白，就犯僧殘罪；不清楚明白，就犯偷蘭罪。如果用手勢、印章、書信等方式讓人知道，清楚明白與否，所犯的罪也一樣。十三種困難的事情，誹謗者同樣犯戒。除了這些不是比丘應有的行為，如果用其他沒有根據的事情誹謗，按照之前所犯的罪來定罪。如果誹謗比丘尼，也和之前所犯的罪一樣。誹謗下位的大眾，犯突吉羅（惡作罪）。比丘尼犯僧殘罪。不犯的情況：三種情況說的是事實，開玩笑說，快速地說，獨自說，在安靜的地方說，以及說錯等等。

九種假借的根據，犯波羅夷（斷頭罪），誹謗戒律。佛陀在羅閱祇（城市名）。慈地（比丘名）比丘看見羊行淫，就說：『這隻公羊就是沓婆（尊者名）。』那隻母羊就是慈地尼（比丘尼名）。』就告訴其他比丘：『我今天親眼看見的，不是之前的沒有根據的誹謗。』比丘詰問他，他就承認了錯誤，稟告佛陀，佛陀因此制定了這條戒律。

如果比丘因為嗔恚的緣故，就像上面所說的。

在不同的事情中取片段。不同的事情，指的是假借不同的罪名、不同的去處、不同的人，或者是原本是在家之人，或者是假借聲音。

不是波羅夷罪的比丘，用沒有根據的波羅夷罪來誹謗，想要破壞他清凈的行為。他在其他時間，無論詢問與否，知道這是在不同的事情中取片段。這個比丘自己說：『我是因為嗔恚的緣故才這樣說的。』就犯僧伽婆尸沙（僧殘罪）。辨別相狀。

【English Translation】 English version In the darkness, hearing the sound of a bed moving, hearing the sound of turning over, or the sound of body movement, or the sound of talking together, or hearing the sound of me committing non-brahmacharya (impure conduct), even hearing the sound of me attaining superior human qualities (transcendental states). Apart from these three situations, if one slanders with other unfounded matters, that is unfounded slander.

Wanting to destroy his pure conduct, one says: 'The Sangha (community of monks) will expel this person, so that I can live in peace.'

At another time, whether asked or not, the Buddha instructs the monks to ask the slanderer: 'Is this true?' If one slanders another with unfounded matters, one will incur a great offense.

Knowing that this matter is unfounded, that monk says: 'Tāva (name of a venerable one) is a pure person, there is no such thing.'

'I said this because of anger.' Because of previously receiving bad lodging and food, harboring anger, he slandered him.

If a monk speaks in this way, he commits Sanghādisesa (formal meeting of the Sangha required). If one slanders with unfounded four matters, speaking clearly and understandably, one commits Sanghādisesa; if not clearly and understandably, one commits Thullaccaya (a lesser offense). If one uses gestures, seals, letters, etc., to make it known, whether clear or not, the offense is the same. Those who slander in the thirteen difficult matters commit the same offense. Apart from these behaviors that are not proper for a monk, if one slanders with other unfounded matters, the offense is determined according to the previous offense committed. If one slanders a bhikkhuni (nun), the offense is the same as before. Slandering the lower assembly incurs a Dukkaṭa (wrongdoing). A bhikkhuni commits Sanghādisesa. Situations where there is no offense: The three situations are factual, speaking in jest, speaking quickly, speaking alone, speaking in a quiet place, and speaking mistakenly, etc.

Nine false grounds, committing Pārājika (defeat), slandering the precepts. The Buddha was in Rājagṛha (name of a city). Bhikkhu Cīvati (name of a monk) saw a sheep engaging in sexual intercourse and said: 'This ram is Tāva (name of a venerable one).' That ewe is Bhikkhuni Cīvati (name of a nun).' He told other monks: 'I saw it with my own eyes today, it is not the previous unfounded slander.' The monks questioned him, and he admitted his mistake, reporting it to the Buddha, who then established this precept.

If a monk, because of anger, as mentioned above.

Taking fragments from different matters. Different matters refer to falsely using different offenses, different destinations, different people, or originally being a layperson, or falsely using sounds.

A monk who has not committed a Pārājika offense, slanders with an unfounded Pārājika offense, wanting to destroy his pure conduct. At another time, whether asked or not, knowing that this is taking fragments from different matters. This monk himself says: 'I said this because of anger.' He commits Sanghādisesa. Distinguishing characteristics.

開通並同前戒。

十破僧違諫戒　佛在彌尼樓國度八釋子。詣瞻波國並證增上地。唯提婆達得神足證。佛還羅閱祇。提婆教人害佛。事發惡名流佈利養斷絕。便別眾食為佛訶責。因即破僧。舉過設諫而制此戒。

若比丘欲壞　言破壞者有十八事。法非法。律非律。犯不犯。若輕若重。有殘無殘。粗惡非粗惡。常所行非常所行。制非制。說非說。是也。

和合　一羯磨同說戒。

僧　四比丘若五若十乃至無數也。

方便受壞和合法堅持不捨　謂住十八法而破僧也。

彼比丘應諫是比丘言大德莫壞和合僧莫方便壞和合僧莫受壞僧法堅持不捨大德應與僧和合歡喜不諍同一師學如水乳合於佛法中有增益安樂住　應語彼言。可舍此事。莫令僧作訶諫而犯重罪。若用語者善。若不用語。復令余比丘尼。優婆塞優婆夷。若王若大臣。種種異道沙門婆羅門求。若余方比丘聞知其人信用語者。應求諫之。是屏諫也。

是比丘如是諫時堅持不捨　拒屏諫也。

彼比丘應三諫舍此事故乃至三諫舍者善　彼比丘應集僧羯磨。如諫作白已應更求。乃至一羯磨二羯磨亦爾。

不捨者　拒僧諫也后戒例爾。

僧伽婆尸沙　若僧諫時白二竟舍犯三偷蘭。乃至白竟舍者犯一偷蘭。白未竟舍

【現代漢語翻譯】現代漢語譯本：開通並與之前的戒律相同。

十、破僧違諫戒：佛陀在彌尼樓國度化了八位釋迦族人，他們前往瞻波國並證得了增上地。只有提婆達多（Devadatta，佛陀的堂兄弟，以分裂僧團著稱）獲得了神足通。佛陀返回羅閱祇（Rajagriha，王舍城）。提婆達多教唆他人加害佛陀。事情敗露后，他惡名遠揚，供養斷絕，於是另立僧團，受到佛陀的呵斥。因此他破壞僧團。本戒是針對舉出過失並進行勸諫的情況而制定的。

『若比丘欲壞』，所說的『破壞』有十八種情況：法與非法，律與非律，犯與不犯，輕與重，有殘與無殘，粗惡與非粗惡，常行與非常行，制與非制，說與非說。這是指破壞的行為。

『和合』，指在一次羯磨（Karma，僧團的儀式）中共同誦戒。

『僧』，指四位比丘（Bhiksu，男性出家人），或者五位、十位，乃至無數。

『方便受壞和合法堅持不捨』，是指安住於十八種破壞僧團的法，並且堅持不放棄。

『彼比丘應諫是比丘言：大德，莫壞和合僧，莫方便壞和合僧，莫受壞僧法，堅持不捨。大德應與僧和合，歡喜不諍，同一師學，如水乳交融，于佛法中有增益，安樂住。』應該告訴他說：『可以捨棄此事，不要讓僧團進行呵責，以致犯下重罪。』如果聽從勸告就好。如果不聽從，就再請其他比丘尼（Bhiksuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），或者國王、大臣，各種不同的外道沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司），或者其他地方的比丘，如果得知有人聽信此人，就應該請求他們勸諫。這是私下勸諫。

『是比丘如是諫時堅持不捨』，是指拒絕私下勸諫。

『彼比丘應三諫舍此事故，乃至三諫舍者善』，這位比丘應該召集僧團進行羯磨。像勸諫一樣，先作白，然後應該再次請求，乃至一羯磨、二羯磨也是如此。

『不捨者』，是指拒絕僧團的勸諫，後面的戒律依此類推。

『僧伽婆尸沙（Samghavashesha，僧殘）』，如果僧團勸諫時，作白二羯磨后捨棄，犯三次偷蘭（Sthulatyaya，粗罪）。乃至作白羯磨后捨棄，犯一次偷蘭。白羯磨未完成就捨棄。

【English Translation】 English version: It opens and is the same as the previous precepts.

Ten: Breaking the Sangha by Disobeying Admonition: The Buddha converted eight Shakya clansmen in the country of Minilou, who went to the country of Champa and attained the superior state. Only Devadatta (Buddha's cousin, known for causing division in the Sangha) obtained supernatural powers. The Buddha returned to Rajagriha (Wangshe City). Devadatta incited others to harm the Buddha. After the matter was exposed, his reputation was ruined, and offerings were cut off. Therefore, he established a separate Sangha and was rebuked by the Buddha. Thus, he broke the Sangha. This precept was established for situations where faults are pointed out and admonitions are given.

'If a Bhikshu (male monastic) desires to break', the 'breaking' refers to eighteen situations: Dharma (teachings) and non-Dharma, Vinaya (rules) and non-Vinaya, offense and non-offense, light and heavy, with remainder and without remainder, coarse and not coarse, habitual and not habitual, prescribed and not prescribed, spoken and not spoken. This refers to the act of breaking.

'Harmony' refers to reciting the precepts together in one Karma (Sangha ritual).

'Sangha' refers to four Bhikshus, or five, ten, or even countless.

'Skillfully accepting the law of breaking harmony and persistently not abandoning it' refers to abiding in the eighteen laws of breaking the Sangha and persistently not giving them up.

'That Bhikshu should admonish that Bhikshu, saying: Venerable, do not break the harmonious Sangha, do not skillfully break the harmonious Sangha, do not accept the law of breaking the Sangha, and persistently do not abandon it. Venerable, you should be in harmony with the Sangha, joyful and without contention, learning from the same teacher, like water and milk blending together, with increase and peaceful dwelling in the Buddha's Dharma.' One should tell him: 'You can abandon this matter, do not let the Sangha rebuke you, leading to committing a serious offense.' If he listens to the advice, that is good. If he does not listen, then ask other Bhikshunis (female monastics), Upasakas (male lay practitioners), Upasikas (female lay practitioners), or the king, ministers, various non-Buddhist Sramanas (ascetics), Brahmanas (Hindu priests), or Bhikshus from other places, if they know someone who trusts this person, they should ask them to admonish him. This is private admonition.

'When that Bhikshu is admonished in this way and persistently does not abandon it' refers to rejecting private admonition.

'That Bhikshu should be admonished three times to abandon this matter, and it is good if he abandons it after three admonitions.' That Bhikshu should gather the Sangha to perform Karma. Like the admonition, first make a declaration, then one should ask again, even for one Karma, two Karmas as well.

'One who does not abandon' refers to rejecting the Sangha's admonition; the following precepts are similar.

'Samghavashesha (remaining with the Sangha)' If, when the Sangha admonishes, one abandons after the white second Karma, one commits three Sthulatyayas (serious offenses). Even if one abandons after the white Karma, one commits one Sthulatyaya. If one abandons before the white Karma is completed.

但一吉羅。若未白前受破僧法堅持不捨並犯吉羅。尼同僧殘。不犯者。初諫便舍。若立非羯磨作訶諫者。若非法非律非佛所教。若破惡友知識。若欲破僧者。若作非法者。若為僧塔和尚阇梨知識作損減破者。不犯。

十一助破僧違諫戒　佛在羅閱祇。時提婆達故執五法。盡形乞食著糞掃衣。常受露坐不食穌鹽魚及肉。以教比丘。眾僧諫時。伴黨比丘助破諫僧比丘舉過。佛訶責已因制此戒。

若比丘有餘伴黨若一二三乃至無數　言其伴者。四人若過。有二順從。法順從者。以法教授。增戒增心增慧諷誦承受也。衣食順從者。給與衣被食飲床臥具醫藥。

彼比丘語是比丘大德莫諫此比丘此比丘是法語比丘律語比丘此比丘所說我等喜樂此比丘所說我等忍可　此謂助伴黨惡諫僧言。調達者具明法律。我今喜樂。云何設諫為此過本也。

彼比丘言大德莫作是說言此比丘是法語比丘律語比丘此比丘所說我等喜樂此比丘所說我等忍可然此比丘非法語比丘非律語比丘大德莫欲壞和合僧汝等當樂欲和合僧大德與僧和合歡喜不諍同一師學如水乳合於佛法中有增益安樂住　此謂諸善比丘以法屏諫。調達所說人法俱非勿妄受也。

是比丘如是諫時堅持不捨彼比丘應三諫舍是事故乃至三諫舍者善不捨者僧伽婆尸沙

【現代漢語翻譯】現代漢語譯本：但如果比丘犯了吉羅罪（Dukkata），若未在之前聲明放棄支援破壞僧團的行為，仍然堅持不放棄，則犯吉羅罪（Dukkata）。比丘尼犯同樣的罪則等同於僧殘罪（Sanghadisesa）。以下情況不構成犯罪：一開始勸諫就放棄了；如果設立的羯磨（Karma，業）不合法，或者進行訶責和勸諫的人不合法；如果（所堅持的）不是佛陀的教導，不符合佛法和戒律；如果（堅持的對象）是破壞僧團的惡友或熟人；如果想要破壞僧團；如果做出不合法的事情；如果爲了僧團、佛塔、和尚（Upadhyaya，親教師）、阇梨（Acarya，軌範師）、熟人而做出損害或破壞的行為，則不構成犯罪。

十一、幫助破壞僧團違背勸諫戒：佛陀在羅閱祇（Rajagrha）時，提婆達多（Devadatta）堅持五法：終身乞食，穿糞掃衣，常在露天居住，不食用酥油、鹽、魚和肉，並以此教導比丘。僧眾勸諫時，他的同黨比丘幫助提婆達多，反過來指責勸諫僧眾的比丘的過失。佛陀呵責了他們，因此制定了這條戒律。

如果比丘有同伴黨羽，無論是一個、兩個、三個乃至無數個——這裡所說的同伴，指的是四人或更多。如果其中有兩人順從他。在佛法上順從，指的是以佛法教授，在戒律、禪定、智慧上有所增長，諷誦和接受教義。在衣食上順從，指的是給予衣服、食物、床鋪臥具和醫藥。

那個（提婆達多一方的）比丘對比丘（勸諫者）說：『大德，不要勸諫這位比丘。這位比丘是說法語的比丘，是說律語的比丘，我們喜歡這位比丘所說的，我們認可這位比丘所說的。』——這是指幫助同黨，惡意勸諫僧眾。提婆達多精通法律，我現在很喜歡他。為什麼要勸諫呢？這是產生過失的根源啊。

那個（被勸諫的比丘）說：『大德，不要這樣說，說這位比丘是說法語的比丘，是說律語的比丘，我們喜歡這位比丘所說的，我們認可這位比丘所說的。實際上，這位比丘不是說法語的比丘，不是說律語的比丘。大德，不要想要破壞和合的僧團，你們應當樂於和合的僧團。大德，與僧團和合，歡喜而不爭執，在同一位老師處學習，如同水乳交融，在佛法中增長，安樂居住。』——這是指善良的比丘以佛法私下勸諫。提婆達多所說的，無論是人還是法，都是錯誤的，不要胡亂接受。

當比丘這樣勸諫時，（提婆達多的支持者）堅持不放棄，那個比丘應該勸諫三次，勸他放棄這件事。如果（被勸諫者）直到三次勸諫后仍然不放棄，則犯僧伽婆尸沙（Sanghadisesa）。

【English Translation】 English version: But if a Bhikkhu commits a Dukkata (an offense of wrong-doing), and if he has not declared beforehand that he has given up supporting the act of breaking up the Sangha, and still persists in not giving it up, he commits a Dukkata. A Bhikkhuni who commits the same offense is equivalent to a Sanghadisesa. The following do not constitute an offense: if he gives up after the initial admonition; if the Karma (action, deed) established is not lawful, or if the person who is rebuking and admonishing is not lawful; if (what is insisted upon) is not the teaching of the Buddha, does not conform to the Dharma and the Vinaya; if (the object of insistence) is an evil friend or acquaintance who is breaking up the Sangha; if he wants to break up the Sangha; if he does something unlawful; if he causes damage or destruction for the Sangha, the Stupa, the Upadhyaya (preceptor), the Acarya (teacher), or acquaintances, then it does not constitute an offense.

Eleventh, the precept of assisting in breaking up the Sangha by disobeying admonition: When the Buddha was in Rajagrha, Devadatta insisted on five practices: begging for food for life, wearing robes made of discarded rags, always living in the open air, and not eating ghee, salt, fish, and meat, and taught the Bhikkhus in this way. When the Sangha admonished him, his fellow Bhikkhus helped Devadatta and in turn accused the Bhikkhus who were admonishing the Sangha of faults. The Buddha rebuked them, and therefore established this precept.

If a Bhikkhu has companions and followers, whether it be one, two, three, or even countless – the companions here refer to four or more people. If there are two who obey him. Obeying in the Dharma means teaching with the Dharma, increasing in discipline, meditation, and wisdom, reciting and accepting the teachings. Obeying in clothing and food means giving clothes, food, bedding, and medicine.

That Bhikkhu (on Devadatta's side) says to the Bhikkhu (who is admonishing): 'Venerable, do not admonish this Bhikkhu. This Bhikkhu speaks the Dharma, speaks the Vinaya, we like what this Bhikkhu says, we approve of what this Bhikkhu says.' – This refers to helping one's own party and maliciously admonishing the Sangha. Devadatta is well-versed in the law, and I like him very much now. Why admonish him? This is the root of the fault.

That (admonished) Bhikkhu says: 'Venerable, do not say that this Bhikkhu speaks the Dharma, speaks the Vinaya, we like what this Bhikkhu says, we approve of what this Bhikkhu says. In reality, this Bhikkhu does not speak the Dharma, does not speak the Vinaya. Venerable, do not want to break up the harmonious Sangha, you should be happy with the harmonious Sangha. Venerable, be in harmony with the Sangha, be joyful and not quarrelsome, study with the same teacher, like water and milk blending together, grow in the Dharma, and live in peace.' – This refers to good Bhikkhus admonishing privately with the Dharma. What Devadatta says, whether it is the person or the Dharma, is wrong, do not accept it recklessly.

When a Bhikkhu admonishes in this way, (Devadatta's supporters) persist in not giving up, that Bhikkhu should admonish three times, advising him to give up this matter. If (the one being admonished) still does not give up after three admonitions, he commits a Sanghadisesa.

辨相如上。

十二污家擯謗違諫戒　佛在舍衛國。阿濕婆等䩭連聚落行惡污家。比丘舉過。令舍利弗等往彼擯舉。當作法時謗僧不受。以過白佛。訶諫制戒。

若比丘依聚落　村有四種。如上。

若城邑住　言屬王也。

污他家　家者有男有女。污家者有四種。一者依家污家。一家得物又與一家。所得物處聞之不喜。所與物處思當報恩。即作是言。有與我者。我當報之。若不與我。我何故與。二者依利養污家。如法得利。及缽中余或與一居士。得者生念。當報其恩。若不與我。我何故與。三者依親友污家。若比丘依王大臣或為一居士。或不為一居士。便生念言。其為我者我當供養。不為我者我不供養。四者依僧伽藍污家。若比丘取僧華果與一居士。不與一居士。彼有得者思當供養。若不與者我不供養也。

行惡行　彼比丘作如是等非法行也。自種華樹。自溉灌。自摘華。自作華鬘。以線貫系。自持與人。若復教人作如上事。村有婦女。同牀坐。同器飲食。言語戲笑。或自歌舞倡伎。或他作己唱和。或作俳說。或彈鼓簧吹唄作眾鳥鳴。或走或揚跛行。或嘯或自作弄身。或受雇戲笑是也。

污他家亦見亦聞行惡行亦見亦聞　時有比丘。于彼止宿。著衣持缽入村乞食。法服齊整行步

【現代漢語翻譯】現代漢語譯本：辨相如上（辨別事物表相的方法如前文所述）。

十二、污家擯謗違諫戒（第十二條戒律是關於污染信徒家宅、誹謗、違背勸諫的戒律）佛陀在舍衛國（Śrāvastī）的時候，阿濕婆（Aśvaka）等惡性比丘在䩭連聚落（一個地名）做出污染信徒家宅的惡行。其他比丘向上舉報，於是舍利弗（Śāriputra）等前去那裡執行擯罰。當要依法行事時，這些比丘誹謗僧團，不接受擯罰。於是將這些情況稟告佛陀，佛陀呵斥並勸誡，制定了這條戒律。

若比丘依聚落（如果比丘依靠村落生活）——村有四種，如前文所述。

若城邑住（如果比丘住在城鎮）——指屬於國王管轄的地方。

污他家（污染信徒的家宅）——家指有男有女的家庭。污染家宅有四種情況：一者依家污家（依靠某家而污染另一家）。從一家得到財物，又將財物給予另一家。得到財物的人聽說后不高興，給予財物的人則想著要報恩，於是說：『有人給我東西，我應當報答他。如果不給我東西，我為什麼要給他東西呢？』二者依利養污家（依靠利養而污染家宅）。如法得到的利養，以及缽中的剩餘食物，或者給予一位居士。得到的人心生念頭，想著要報答他的恩情。如果他不給我，我為什麼要給他呢？三者依親友污家（依靠親友而污染家宅）。如果比丘依靠國王、大臣，或者為一位居士，或者不為一位居士，就心生念頭說：『為我的人，我應當供養。不為我的人，我不供養。』四者依僧伽藍污家（依靠僧伽藍而污染家宅）。如果比丘拿僧團的花果給一位居士，不給另一位居士，那麼得到花果的人就想著要供養，沒有得到花果的人就不想供養。

行惡行（做出惡劣的行為）——這些比丘做出如此種種非法行為。自己種植花樹，自己澆灌，自己採摘花朵，自己製作花鬘，用線串起來，自己拿著送給別人。或者教別人做如上的事情。在村裡和婦女同床而坐，用同一個器皿飲食，言語戲笑，或者自己唱歌跳舞，或者別人表演自己唱和，或者說笑話，或者彈奏樂器，吹奏法螺，模仿各種鳥叫聲，或者跑跳，或者跛著腳走路，或者吹口哨，或者自己做鬼臉。或者接受僱傭來表演戲笑，就是這些行為。

污他家亦見亦聞行惡行亦見亦聞（污染信徒家宅的行為，既被看到也被聽到；做出惡劣行為，既被看到也被聽到）——當時有比丘在那裡借宿，穿好衣服，拿著缽進入村莊乞食，法衣整齊，行走端正。

【English Translation】 English version: Discriminating Appearances as Above.

Twelve, Offending Families, Rejecting Rebuke, Violating Admonishments: The Precept The Buddha was in Śrāvastī. Aśvaka (a name) and other wicked monks in the 䩭連 settlement (a place name) engaged in evil practices, defiling families. The monks reported their misconduct, so Śāriputra (one of the Buddha's chief disciples) and others went there to carry out the expulsion. When they were about to act according to the Dharma, these monks slandered the Sangha (monastic community) and refused to accept the expulsion. The matter was reported to the Buddha, who rebuked and admonished them, establishing this precept.

If a monk relies on a settlement—There are four kinds of villages, as mentioned above.

If he lives in a city—This refers to a place under the jurisdiction of a king.

Defiling other families—'Family' refers to a household with men and women. There are four ways of defiling a family: First, defiling a family by relying on another family. Receiving goods from one family and giving them to another. The one who receives the goods is displeased upon hearing this, while the one who gives the goods thinks of repaying the favor, saying, 'Someone gave me something, I should repay them. If they don't give me anything, why should I give them anything?' Second, defiling a family by relying on offerings. Righteously obtained offerings, as well as leftovers in the bowl, are given to a layperson. The recipient has the thought of repaying the favor. 'If they don't give to me, why should I give to them?' Third, defiling a family by relying on relatives and friends. If a monk relies on a king, minister, or acts for a layperson, or does not act for a layperson, he thinks, 'Those who act for me, I should support. Those who do not act for me, I will not support.' Fourth, defiling a family by relying on the Sangharama (monastery). If a monk takes flowers and fruits from the Sangha and gives them to one layperson but not to another, then the one who receives the flowers and fruits thinks of making offerings, while the one who does not receive them does not want to make offerings.

Engaging in evil conduct—These monks engage in such unlawful practices. Planting flower trees themselves, watering them themselves, picking flowers themselves, making garlands themselves, stringing them with thread, and giving them to others themselves. Or teaching others to do the same. Sitting on the same bed with women in the village, eating and drinking from the same utensils, joking and laughing, or singing and dancing themselves, or others performing while they harmonize, or telling jokes, or playing musical instruments, blowing conches, imitating various bird sounds, or running and jumping, or walking with a limp, or whistling, or making faces themselves. Or being hired to perform comedy, these are such behaviors.

Defiling other families, both seen and heard; engaging in evil conduct, both seen and heard—At that time, there were monks lodging there, putting on their robes, carrying their bowls, and entering the village to beg for food, with their robes neat and their gait proper.

庠序。低目直前不左右顧視。以次行乞。居士見已自相謂言。此是何人。低目而行。既不顧視亦不言笑。不相周接善言問訊。我等不應與其飲食。不如阿濕婆等與人周接及上所言。應與供養。時彼乞食困乃得之。往至佛所問言。住止樂不。僧和合不。不以飲食為苦耶。彼具白佛。便遙訶責令往設擯。

諸比丘當語是比丘言大德污他家行惡行污他家亦見亦聞行惡行亦見亦聞大德汝污他家行惡行今可遠此聚落去不須住此　時舍利弗為諸居士說法令得信樂。食訖集僧為彼比丘作舉。作憶念便與罪。如上作羯磨已驅出聚落。當作法時便起謗言。余同犯者不驅而獨驅我。便作是言。

是比丘語彼比丘作如是語大德諸比丘有愛有恚有怖有癡有如是同罪比丘有驅者有不驅者　時舍利弗還白世尊具陳謗事。佛便遙訶令作訶諫。

諸比丘諫言大德莫作是語有愛有怖有恚有癡有如是同罪比丘有驅者有不驅者而諸比丘不愛不恚不怖不癡大德污他家行惡行污他家亦見亦聞行惡行亦見亦聞是比丘如是諫時堅持不捨彼比丘應三諫舍此事故乃至三諫舍者善不捨者僧伽婆尸沙　若未白前言僧有愛恚怖癡。若不看書持往。及為白衣信使。一切突吉羅。尼同僧犯。不犯者。初語時舍非法訶諫。若得衣食與父母與病人。與小兒與妊身人。與

【現代漢語翻譯】現代漢語譯本：

序言。他總是低著眼睛，筆直向前走，不向左右看。他依次乞討。一些居士看到他后，彼此議論說：『這個人是誰？總是低著眼睛走路，既不四處張望，也不說話微笑，不與人交往，也不好好地問候。我們不應該給他食物。不如像阿濕婆（Ashvajit，佛陀的五比丘弟子之一）那樣，與人交往，並且像上面所說的那樣，應該給予供養。』當時，這個乞食者很困難才得到食物。他去到佛陀那裡，問道：『您住得安樂嗎？僧團和合嗎？不為飲食而感到困苦嗎？』他詳細地告訴了佛陀事情的經過。佛陀便遙遠地呵斥他，讓他去接受擯斥。

諸位比丘，應當對這位比丘說：『大德，你玷污了別人家，做了惡行，玷污了別人家，（這些）也被看到和聽到，做了惡行，（這些）也被看到和聽到。大德，你玷污了別人家，做了惡行，現在可以遠離這個村落，不需要住在這裡。』當時，舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）為眾居士說法，使他們得到信樂。齋飯過後，他召集僧眾，為那位比丘舉行舉罪。舉行憶念，然後給予罪罰。像上面那樣做了羯磨（Karma，佛教術語，指行為、行動），然後把他驅逐出村落。在進行羯磨的時候，他便開始誹謗說：『其他犯同樣罪的人不驅逐，卻只驅逐我。』於是說了這樣的話：

這位比丘對其他比丘說這樣的話：『大德，諸位比丘有愛、有恨、有害怕、有愚癡，有像這樣犯同樣罪的比丘，有被驅逐的，也有不被驅逐的。』當時，舍利弗回來稟告世尊（Lokadhātu，佛陀的尊稱），詳細陳述了誹謗的事情。佛陀便遙遠地呵斥他，讓他接受訶諫。

諸位比丘，訶諫他說：『大德，不要說這樣的話，（說諸位比丘）有愛、有害怕、有恨、有愚癡，有像這樣犯同樣罪的比丘，有被驅逐的，也有不被驅逐的。而諸位比丘沒有愛、沒有恨、沒有害怕、沒有愚癡。大德，你玷污了別人家，做了惡行，玷污了別人家，（這些）也被看到和聽到，做了惡行，（這些）也被看到和聽到。』當這樣訶諫這位比丘時，他堅持不捨棄。對比丘應該三次訶諫，讓他捨棄這件事。乃至三次訶諫后捨棄的，是好的；不捨棄的，犯僧伽婆尸沙（Sanghādisesa，佛教戒律中的一種罪名）。如果未稟告之前說僧眾有愛、恨、害怕、愚癡。如果不看書就拿走，以及為白衣（在家信徒）送信，一切都犯突吉羅（Dukkata，輕罪）。尼（比丘尼）與僧眾犯同樣的罪。不犯的情況：初次說話時，捨棄非法訶諫。如果得到衣食，可以給父母、給病人、給小孩、給懷孕的人，給...

【English Translation】 English version:

Introduction. He always lowered his eyes, walked straight ahead without looking left or right. He begged in order. Some laypeople saw him and said to each other, 'Who is this person? He always walks with his eyes lowered, neither looking around nor speaking or smiling, not interacting with people, nor properly greeting them. We should not give him food. It is better to be like Ashvajit (one of the Buddha's first five disciples), interacting with people, and as mentioned above, should give offerings.' At that time, this beggar had difficulty obtaining food. He went to the Buddha and asked, 'Do you live in peace? Is the Sangha (community of monks) in harmony? Are you not troubled by food?' He told the Buddha the details of what happened. The Buddha then remotely rebuked him and told him to accept expulsion.

Monks, you should say to this monk, 'Venerable, you have defiled other people's homes and committed evil deeds, defiled other people's homes, (these) have also been seen and heard, committed evil deeds, (these) have also been seen and heard. Venerable, you have defiled other people's homes and committed evil deeds, now you can leave this village and do not need to stay here.' At that time, Sariputta (one of the Buddha's ten principal disciples, known for his wisdom) was teaching the laypeople, causing them to gain faith and joy. After the meal, he gathered the Sangha and held an accusation ceremony for that monk. He held a remembrance, and then gave punishment. As done above, he performed the Karma (action, deed), and then expelled him from the village. While performing the Karma, he began to slander, saying, 'Others who have committed the same crime are not expelled, but only I am expelled.' Then he said these words:

This monk said these words to the other monks, 'Venerable, the monks have love, hatred, fear, and delusion. There are monks who have committed the same crime, some are expelled, and some are not.' At that time, Sariputta returned and reported to the Lokadhātu (the World Honored One, an epithet of the Buddha), detailing the slander. The Buddha then remotely rebuked him and told him to accept admonishment.

Monks, admonish him, saying, 'Venerable, do not say such things, (saying that the monks) have love, fear, hatred, and delusion. There are monks who have committed the same crime, some are expelled, and some are not. But the monks have no love, no hatred, no fear, and no delusion. Venerable, you have defiled other people's homes and committed evil deeds, defiled other people's homes, (these) have also been seen and heard, committed evil deeds, (these) have also been seen and heard.' When this monk is admonished in this way, he persists and does not abandon it. The monk should be admonished three times to abandon this matter. It is good if he abandons it after three admonishments; if he does not abandon it, he commits Sanghādisesa (a type of offense in Buddhist monastic rules). If, before reporting, he says that the Sangha has love, hatred, fear, and delusion. If he takes it without looking at the book, and as a messenger for laypeople, all commit Dukkata (a minor offense). Nuns (Bhikkhunis) commit the same offense as the Sangha. The situation where it is not an offense: at the first time of speaking, abandoning the unlawful admonishment. If he obtains clothing and food, he can give it to his parents, to the sick, to children, to pregnant women, to...

牢獄系人。與寺中客作者。若種華果自取華。乃至教人貫華持供養佛法僧者。一切不犯。若人慾打被賊虎狼恐怖難處。若擔刺來於中走避者。不犯。若渡河溝渠坑跳躑者不犯。若同伴在後還顧不見。而嘯喚者不犯。若為父母若為病人。若系閉牢獄。若篤信優婆塞有病。若在獄。看書持往。若為塔僧病比丘事持書往反。如是不犯。

十三惡性拒僧違諫戒　佛在拘睒彌國。尊者闡陀惡性拒諫反言。我應教諸大德。何以故。我聖主得正覺故。比丘舉過白佛。便訶責已而制此戒。

若比丘惡性不受人語　不忍受人教誨也。

于戒法中　以戒律如法教授者有七犯聚。波羅夷僧伽婆尸沙波逸提波羅提提舍尼偷蘭遮吉羅惡說。

諸比丘如法諫已　如法如律如佛所教。

自身不受諫語言諸大德莫向我說若好若惡我亦不向諸大德說若好若惡諸大德且止莫數諫我　此正諫戒所為事也。下二諫中條而誨喻。

彼比丘諫是比丘言大德莫自身不受諫語大德自身當受諫語大德如法諫諸比丘諸比丘亦當如法諫大德如是佛弟子眾得增益展轉相諫展轉相教展轉懺悔是比丘如是諫時堅持不捨彼比丘應三諫舍是事故乃至三諫舍者善不捨者僧伽婆尸沙　若未白前惡性不受人語。一切吉羅。尼同僧犯。不犯者。若初諫便舍非

【現代漢語翻譯】現代漢語譯本：被囚禁的人，與寺院中的客人一起工作，如果種植花果並自己採摘花，乃至教人串花供養佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）的，都不算違犯戒律。如果有人要躲避強盜、老虎、豺狼等恐怖的境地，或者揹負帶刺的東西在其中奔跑躲避的，不算違犯戒律。如果渡河、溝渠、坑時跳躍的，不算違犯戒律。如果同伴在後面，回頭看不見而呼喚的，不算違犯戒律。如果是爲了父母、病人，或者被囚禁在牢獄中，或者篤信的優婆塞（Upasaka，在家男居士）有病，或者在監獄裡，拿書信去探望，或者爲了佛塔、僧團、生病的比丘（Bhiksu，出家男眾）的事情拿書信往返，這些都不算違犯戒律。

十三惡性拒僧違諫戒：佛陀在拘睒彌國（Kausambi）時，尊者闡陀（Chanda）惡劣地拒絕勸諫，反而說：『我應該教導各位大德（Bhante，對出家人的尊稱），為什麼呢？因為我是聖主覺悟的人。』比丘們舉出他的過失稟告佛陀，佛陀呵責了他，因此制定了這條戒律。

『若比丘惡性不受人語』：指不願忍受別人的教誨。

『于戒法中』：以戒律如法教授者，有七種犯戒的類別：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghadisesa，僧殘罪）、波逸提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、偷蘭遮（Thullaccaya，粗罪）、吉羅（Dukkata，惡作罪）、惡說（Dubbhasita，惡說罪）。

『諸比丘如法諫已』：如法、如律、如佛陀所教導的。

『自身不受諫語言諸大德莫向我說若好若惡我亦不向諸大德說若好若惡諸大德且止莫數諫我』：這是勸諫戒律所要處理的事情。下面兩次勸諫中，詳細地開導和勸喻。

『彼比丘諫是比丘言大德莫自身不受諫語大德自身當受諫語大德如法諫諸比丘諸比丘亦當如法諫大德如是佛弟子眾得增益展轉相諫展轉相教展轉懺悔是比丘如是諫時堅持不捨彼比丘應三諫舍是事故乃至三諫舍者善不捨者僧伽婆尸沙』：如果其他比丘勸諫這位比丘說：『大德，不要不接受勸諫，大德應該接受勸諫，大德如法地勸諫其他比丘，其他比丘也應該如法地勸諫大德，這樣佛陀的弟子們才能得到增益，互相勸諫、互相教導、互相懺悔。』這位比丘在被這樣勸諫時，仍然堅持不改，那麼其他比丘應該勸諫他三次，如果三次勸諫后他捨棄了這種行為，那是好的，如果不捨棄，就犯僧伽婆尸沙罪。如果未稟告前就惡劣地不接受別人的勸諫，一切都犯吉羅罪。比丘尼（Bhiksuni，出家女眾）與比丘犯同樣的罪。不犯的情況是，如果第一次勸諫就捨棄了這種行為，就不算犯戒。

【English Translation】 English version: A person imprisoned, working with guests in a monastery, if they plant flowers and fruits and pick the flowers themselves, or even teach others to string flowers and offer them to the Buddha (the Awakened One), the Dharma (the teachings), and the Sangha (the monastic community), they do not violate the precepts. If someone is trying to escape from robbers, tigers, wolves, or other terrifying situations, or is carrying thorny objects and running to avoid them, they do not violate the precepts. If they jump over rivers, ditches, or pits, they do not violate the precepts. If their companions are behind them, and they cannot see them when they look back, and they call out, they do not violate the precepts. If it is for the sake of parents, the sick, or someone imprisoned, or if a devout Upasaka (male lay devotee) is sick, or in prison, and they take letters to visit them, or if they are carrying letters back and forth for the sake of a stupa, the Sangha, or a sick Bhiksu (male monastic), these are not violations of the precepts.

The thirteenth offense of being malicious and refusing admonishment: When the Buddha was in Kausambi, the venerable Chanda maliciously refused admonishment and retorted, 'I should be teaching you Bhantes (venerable monks), why? Because I am the awakened one, the holy lord.' The Bhiksus reported his faults to the Buddha, and the Buddha rebuked him, and therefore established this precept.

'If a Bhiksu is malicious and does not accept the words of others': This refers to being unwilling to endure the teachings of others.

'Regarding the precepts': Those who teach the precepts according to the Dharma have seven categories of offenses: Parajika (defeat), Sanghadisesa (formal meeting), Pacittiya (expiation), Patidesaniya (confession), Thullaccaya (grave offense), Dukkata (wrongdoing), and Dubbhasita (bad speech).

'When the Bhiksus have admonished him according to the Dharma': According to the Dharma, according to the Vinaya (monastic rules), according to what the Buddha taught.

'He himself does not accept admonishment, saying, "Venerable ones, do not speak to me, whether good or bad. I will not speak to you, whether good or bad. Venerable ones, please stop, do not admonish me repeatedly"': This is what the precept of admonishment is meant to address. In the following two admonishments, he is instructed and exhorted in detail.

'That Bhiksu admonishes that Bhiksu, saying, "Venerable one, do not be one who does not accept admonishment. Venerable one, you should accept admonishment. Venerable one, admonish the Bhiksus according to the Dharma, and the Bhiksus should also admonish you according to the Dharma. In this way, the Buddha's disciples will increase in virtue, admonishing each other, teaching each other, and confessing to each other." If that Bhiksu, when so admonished, persists and does not give up, that Bhiksu should be admonished three times. If he gives up that behavior after three admonishments, that is good. If he does not give up, he commits a Sanghadisesa offense': If other Bhiksus admonish this Bhiksu, saying, 'Venerable one, do not be one who does not accept admonishment. Venerable one, you should accept admonishment. Venerable one, admonish the other Bhiksus according to the Dharma, and the other Bhiksus should also admonish you according to the Dharma. In this way, the Buddha's disciples will increase in virtue, admonishing each other, teaching each other, and confessing to each other.' If this Bhiksu, when so admonished, persists and does not change, then the other Bhiksus should admonish him three times. If he gives up this behavior after three admonishments, that is good. If he does not give up, he commits a Sanghadisesa offense. If, before reporting, he maliciously refuses to accept the admonishment of others, he commits a Dukkata offense in all cases. A Bhiksuni (female monastic) commits the same offense as a Bhiksu. The exception is if he gives up this behavior after the first admonishment, then he does not commit an offense.

法訶諫。非法非律非佛所說者。若為無知人訶諫。時應語彼言。汝和尚阿阇梨所行亦爾。汝當更學問誦經。若其事如是若錯說者皆不犯。

諸大德。我已說十三僧伽婆尸沙法九戒初犯四至三諫。若比丘犯一一法。知而覆藏。應強與波利婆沙。行波利婆沙竟。增上與六夜摩那埵。行摩那埵已。應與出罪。應二十僧中出是比丘罪。若少一人不滿二十眾。出是比丘罪不得除。諸比丘亦可訶。此是時今問諸大德是中清凈不　三說。

諸大德是中清凈默然故是事如是持。

諸大德是二不定法半月半月說戒經中來。

屏處不定戒　佛在舍衛國。迦留陀夷先俗友婦齋優婆私形並端正。各有系意。時到詣彼共屏覆坐。說非法語。毗舍佉母窺見起過。疾往白佛。因訶制戒。

若比丘共女人　人女有智未命終也。

獨　一比丘一女人。

在屏處　屏有二種。一者見屏。若塵若霧若黑闇中不相見也。聞屏者。乃至常語不聞聲處。

覆處　上有物作蓋也。

障處　若樹若墻若籬若衣及余物障。

可作淫處坐　得容行淫處也。

說非法語　說淫慾法。

有住信憂婆私　謂信佛法僧。歸佛歸法歸僧。不殺不盜不邪淫不妄語不飲酒。善憶持事不錯。所說實而不妄。

【現代漢語翻譯】現代漢語譯本：法訶（責備）。對於那些不符合佛法、不符合戒律、不是佛陀所說的事情，如果被無知的人責備，這時應該對他們說：『你們的和尚、阿阇梨（導師）所做的事情也是這樣。』你應該更加努力地學習和背誦經典。如果事情確實如此，或者（責備的內容）是錯誤的，那麼都不算犯戒。

諸位大德，我已經說了十三條僧伽婆尸沙法（僧殘法），九條戒律的初犯，以及四條需要三次勸諫的戒律。如果比丘犯了其中任何一條戒律，明知而隱瞞，應該強制給予波利婆沙（別住）。在完成波利婆沙之後，再增加給予六夜摩那埵（六夜悔過）。完成摩那埵之後，應該允許他出罪。應該在二十位僧人中進行出罪儀式，如果少於二十位僧人，那麼這個比丘的罪就不能被清除。諸位比丘也可以責備（不合規的出罪）。現在是時候了，現在問諸位大德，這裡是否清凈？（重複三次）

諸位大德，這裡清凈，因為大家默然不語，所以這件事就這樣成立了。

諸位大德，這二條不定法是在半月半月誦戒經中出現的。

屏處不定戒：佛陀在舍衛國（古印度城市）時。迦留陀夷（一位比丘的名字）以前的俗家朋友，一位齋戒優婆私（在家女信徒），容貌端正，各自心生愛慕。時常到她那裡，一起在隱蔽的地方坐著，說一些不正經的話。毗舍佉母（一位著名的女信徒）窺見此事，感到不妥，趕緊去告訴佛陀。因此佛陀呵斥並制定了戒律。

如果比丘與女人——指有智慧且未去世的女子。

獨——指一個比丘和一個女人。

在屏處——屏處有兩種：一種是見屏，即在塵土、霧氣或黑暗中無法互相看見的地方；另一種是聞屏，即在即使正常說話也聽不到聲音的地方。

覆處——指上面有東西遮蓋的地方。

障處——指有樹、墻、籬笆、衣服或其他東西遮擋的地方。

可作淫處坐——指可以進行淫慾行為的地方。

說非法語——指說關於淫慾的言語。

有住信優婆私——指信仰佛、法、僧，皈依佛、皈依法、皈依僧，不殺生、不偷盜、不邪淫、不妄語、不飲酒，能夠很好地記住事情且不出錯，所說的是真實而不虛妄的優婆私。

【English Translation】 English version: 法訶 (Fahē, rebuke). Regarding matters that do not conform to the Dharma, do not conform to the Vinaya (monastic rules), and are not spoken by the Buddha, if they are rebuked by ignorant people, then one should say to them: 'Your Upadhyaya (preceptor) and Acharya (teacher) also act in this way.' You should study and recite the scriptures more diligently. If the matter is indeed so, or if the (content of the rebuke) is incorrect, then it is not considered a transgression.

Venerable Bhikkhus (monks), I have already spoken of the thirteen Sanghavasesa (formal meeting of the Sangha) offenses, the initial offenses of the nine precepts, and the four precepts that require three admonishments. If a Bhikkhu commits any one of these precepts, knowingly concealing it, he should be forcibly given Parivasa (probation). After completing Parivasa, he should be further given six nights of Manatta (penance). After completing Manatta, he should be allowed to be absolved of his offense. The absolution ceremony should be conducted among twenty monks. If there are fewer than twenty monks, then this Bhikkhu's offense cannot be cleared. The Bhikkhus can also rebuke (non-compliant absolution). Now is the time, now I ask the Venerable Ones, is there purity here? (repeated three times)

Venerable Bhikkhus, there is purity here, because everyone is silent, so this matter is thus established.

Venerable Bhikkhus, these two Aniyata (undetermined) rules come from the Patimokkha (monastic code) recited every half month.

Aniyata rule regarding secluded places: When the Buddha was in Savatthi (ancient Indian city). Kaludayi (name of a Bhikkhu)'s former lay friend, a fasting Upasika (female lay devotee), was beautiful in appearance, and they each harbored affection for each other. They often went to her place, sitting together in secluded places, speaking improper words. Visakha's mother (a famous female devotee) saw this, felt it was inappropriate, and quickly went to tell the Buddha. Therefore, the Buddha rebuked and established the rule.

If a Bhikkhu with a woman—referring to a woman who is intelligent and has not passed away.

Alone—referring to one Bhikkhu and one woman.

In a secluded place—there are two types of secluded places: one is a place hidden from sight, that is, a place where one cannot see each other in dust, fog, or darkness; the other is a place hidden from hearing, that is, a place where one cannot hear sounds even when speaking normally.

Covered place—referring to a place with something covering it above.

Obstructed place—referring to a place obstructed by a tree, wall, fence, clothing, or other things.

Sitting in a place suitable for sexual activity—referring to a place where sexual activity can take place.

Speaking improper words—referring to speaking words about sexual desire.

An Upasika who dwells in faith—referring to an Upasika who believes in the Buddha, Dharma, and Sangha, takes refuge in the Buddha, takes refuge in the Dharma, takes refuge in the Sangha, does not kill, does not steal, does not commit sexual misconduct, does not lie, does not drink alcohol, is able to remember things well and without error, and speaks truthfully and without falsehood.

於三法中以一一法說若波羅夷若僧伽婆尸沙若波逸提是坐比丘自言我犯是罪於三法中應一一治若波羅夷若僧伽婆尸沙若波逸提如住信憂婆私所說應如法治是比丘是名不定法　是中自言所趣向處所到處若坐若臥若作。若不自言。並如憂婆私所說治也。

露處不定戒　佛在舍衛國。迦留陀夷初犯此戒。緣如前戒。但以露處二罪為異。

若比丘共女人在露現處　謂無墻壁及余物障。

不可作淫處坐　不容行淫處也。

作粗惡語　說淫慾不凈行。讚歎二道好惡也。

有住信憂婆私於二法中以一一法說若僧伽婆尸沙若波逸提是坐比丘自言我犯是事於二法中應一一治若僧伽婆尸沙若波逸提如住信憂婆私所說應如法治是比丘是名不定法　是中若自言所趣向處所到處若坐若臥。或不自言。並如憂婆私所說治。是中無定法故言不定也。

諸大德我已說二不定法今問諸大德是中清凈不　三說。

諸大德是中清凈默然故是事如是持。

諸大德是三十尼薩耆波逸提法半月半月說戒經中來。

初畜長衣過限戒　佛在舍衛國。聽持三衣。不得有長。六群比丘畜多長衣。或旦起衣或中時衣或晡時衣。彼常經營莊嚴衣服積而藏舉。比丘舉過。佛便訶已因開重製。

若比丘衣已竟　三衣

【現代漢語翻譯】現代漢語譯本：關於這三種罪行，如果比丘承認自己犯了波羅夷罪（Parajika，斷頭罪）、僧伽婆尸沙罪（Sanghavasesa，僧殘罪）或波逸提罪（Payattika，單墮罪）中的任何一種，那麼就應該按照他所承認的罪行來懲處，即波羅夷罪、僧伽婆尸沙罪或波逸提罪。如果一位虔誠的女居士（Upasika）指證比丘所犯罪行，也應依法處理。這被稱為不定法。

在此情況下，無論比丘是否承認，都要根據女居士所說的罪行來處理，包括他前往的地方、所處的位置，無論是坐著、躺著還是正在做什麼。如果比丘不承認，也應按照女居士所說的方式進行處理。

露處不定戒：佛陀在舍衛國（Sravasti）。迦留陀夷（Kaludayi）初次犯此戒。起因與之前的戒律相似，只是罪行涉及在露天場所發生的兩件事。

如果比丘與女人在露天場所——即沒有墻壁或其他遮擋物的地方——

在不適合發生性行為的地方坐著——即不容許進行淫慾行為的地方。

說粗惡語——說關於淫慾和不凈行為的話，讚美或貶低男女生殖器官。

如果一位虔誠的女居士指證比丘犯了僧伽婆尸沙罪或波逸提罪中的任何一種，並且這位比丘承認自己犯了其中一種罪，那麼就應該按照他所承認的罪行來懲處，即僧伽婆尸沙罪或波逸提罪。如果一位虔誠的女居士指證比丘所犯罪行，也應依法處理。這被稱為不定法。

在此情況下，無論比丘是否承認，都要根據女居士所說的罪行來處理，包括他前往的地方、所處的位置，無論是坐著、躺著。或者他不承認，也應按照女居士所說的方式進行處理。因為這裡沒有確定的罪行，所以稱為不定法。

諸位大德，我已經說了這二種不定法，現在問諸位大德，你們對此是否清凈？（重複三次）

諸位大德，你們對此清凈，因為你們保持沉默，所以此事就這樣決定了。

諸位大德，這三十條尼薩耆波逸提法（Nissaggiya Pacittiya，捨墮罪）是從半月半月誦戒經中來的。

初畜長衣過限戒：佛陀在舍衛國。允許比丘持有三衣（Tricivara，袈裟），但不允許有多餘的。六群比丘（The Group of Six Monks）積蓄了許多多餘的衣服，有的是早上穿的，有的是中午穿的，有的是傍晚穿的。他們經常經營、裝飾衣服，積攢起來收藏。其他比丘對此提出異議。佛陀呵斥了他們，因此制定了這條戒律。

如果比丘的衣服已經完成——即三衣

【English Translation】 English version: Regarding these three offenses, if a monk admits to committing any one of Parajika (defeat), Sanghavasesa (suspension), or Payattika (expiation), then he should be punished according to the offense he admits to, whether it be Parajika, Sanghavasesa, or Payattika. If a faithful female lay devotee (Upasika) accuses a monk of an offense, he should also be dealt with according to the law. This is called the uncertain rule.

In this case, whether the monk admits it or not, he should be dealt with according to the offense stated by the female lay devotee, including the place he went to, the place he was in, whether he was sitting, lying down, or doing something. If the monk does not admit it, he should also be dealt with in the manner stated by the female lay devotee.

The uncertain rule regarding exposed places: The Buddha was in Sravasti. Kaludayi was the first to violate this rule. The cause is similar to the previous precepts, but the offense involves two things happening in an exposed place.

If a monk is with a woman in an exposed place—that is, a place without walls or other obstructions—

Sitting in a place unsuitable for sexual activity—that is, a place where sexual activity is not allowed.

Speaking coarse words—speaking about lust and impure conduct, praising or disparaging the male and female reproductive organs.

If a faithful female lay devotee accuses a monk of committing any one of Sanghavasesa or Payattika, and the monk admits to committing one of these offenses, then he should be punished according to the offense he admits to, whether it be Sanghavasesa or Payattika. If a faithful female lay devotee accuses a monk of an offense, he should also be dealt with according to the law. This is called the uncertain rule.

In this case, whether the monk admits it or not, he should be dealt with according to the offense stated by the female lay devotee, including the place he went to, the place he was in, whether he was sitting, or lying down. Or if he does not admit it, he should also be dealt with in the manner stated by the female lay devotee. Because there is no definite offense here, it is called the uncertain rule.

Reverend sirs, I have now recited the two uncertain rules. I ask you, reverend sirs, are you clear on this? (repeated three times)

Reverend sirs, you are clear on this, because you remain silent, so this matter is thus decided.

Reverend sirs, these thirty Nissaggiya Pacittiya rules come from the Patimokkha (recitation of precepts) recited every half month.

The initial rule against possessing extra cloth beyond the limit: The Buddha was in Sravasti. Monks were allowed to possess three robes (Tricivara), but were not allowed to have extra. The Group of Six Monks accumulated many extra robes, some for the morning, some for midday, and some for the evening. They were constantly managing and decorating their clothes, accumulating them for storage. Other monks objected to this. The Buddha rebuked them, and therefore established this rule.

If a monk's robes are completed—that is, the three robes

是也。

迦絺那衣已出　謂出功德衣外持也。

畜長衣　衣有十種。長衣者。長如來八指若廣四指是。

不凈施得畜若過十日　初制畜長。因阿難得一貴糞掃衣。欲奉迦葉恐犯故。以迦葉十日當還。因聽畜長齊十日。

尼薩耆波逸提　不犯有八。若不得衣。若凈施。若遣與人。若失衣。若故壞。若作非衣。若親友意。若忘去。反上並是尼薩耆。若捨墮衣不捨更貿余衣。一尼薩耆波逸提一突吉羅。此捨墮衣應舍與僧。乃至一人不得別眾。舍不成舍突吉羅。比丘尼同犯。下三眾乃至下戒並犯吉羅。不犯者。十日內若轉凈施。若遣與人。若賊奪想。若失想。若燒想漂想。若奪衣失衣取著。若他與作被。若付衣者遠行水陸道斷。如是不凈施。不與人皆不犯。

二離衣宿戒　佛在舍衛國。六群持衣囑親友往人間行。彼為出衣曬之。比丘問言。佛聽畜三衣。不得有長。此是誰衣。具答被訶。白佛竟因制此戒。

若比丘衣已竟迦絺那衣已出　並是上解。

三衣中　僧伽梨郁多羅僧安陀會衣者有十種也。

離一一衣異處宿　不失衣者。僧伽藍里有一界。失衣者。僧伽藍里有若干界。如是樹場車船村舍堂庫倉界別亦爾。此僧伽藍四種如上。樹者與人等量足蔭加坐。場者洽五穀處。車者

【現代漢語翻譯】現代漢語譯本：是這樣。

『迦絺那衣已出』（Kathina，功德衣）——指的是在功德衣之外另行持有衣物。

『畜長衣』——衣物有十種。長衣指的是長度超過如來八指，寬度超過四指的衣物。

『不凈施得畜若過十日』——最初制定禁止蓄積長衣的戒律，是因為阿難（Ananda，佛陀的十大弟子之一）得到一件貴重的糞掃衣，想要供奉給迦葉（Kasyapa，佛陀的弟子），但又恐怕違犯戒律。因為迦葉答應十日後歸還，所以允許蓄積長衣最多十日。

『尼薩耆波逸提』（Nissaggiya Pacittiya，捨墮）——有八種情況不構成違犯：如果無法得到衣物；如果是凈施；如果是送給他人；如果是遺失衣物；如果是故意損壞；如果是製作成非衣物；如果是親友的意願；如果是忘記拿走。反之，以上情況都屬於尼薩耆。如果捨棄了墮落的衣物，但不捨棄而換取其他衣物，則犯一尼薩耆波逸提和一突吉羅（Dukkata，惡作）。這種捨墮衣物應該捨棄給僧團，乃至捨棄給一個人也不得背離大眾。捨棄不成功則犯突吉羅。比丘尼（Bhikkhuni，女性出家人）同樣犯此戒。下三眾乃至下戒都犯吉羅。不犯的情況有：十日內如果轉為凈施，如果送給他人，如果認為是賊人搶奪，如果認為是遺失，如果認為是燒燬或漂走，如果搶奪衣物或遺失衣物后取來穿著，如果他人給予製作被子，如果託付衣物的人遠行或水陸道路斷絕。像這樣，不凈施，不給予他人，都不算違犯。

『二離衣宿戒』——佛陀在舍衛國（Sravasti）時，六群比丘（Six Monks）拿著衣物囑託親友到人間行走。親友為他們拿出衣物晾曬。比丘問道：『佛陀允許蓄積三衣，不得有多餘的衣物。這些是誰的衣物？』親友如實回答，受到呵斥。稟告佛陀后，因此制定此戒。

『若比丘衣已竟迦絺那衣已出』——與上面的解釋相同。

『三衣中』——僧伽梨（Sanghati，重衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antarvasa，內衣），衣物有十種。

『離一一衣異處宿』——不遺失衣物的情況：僧伽藍（Sangharama，僧院）里有一個界限。遺失衣物的情況：僧伽藍里有若干個界限。像這樣，樹、場地、車船、村舍、堂、倉庫的界限也是如此。這裡的僧伽藍四種情況如上所述。樹指的是與人等高的樹，樹蔭可以遮蔽並供人坐臥。場地指的是可以晾曬五穀的地方。車指的是……

【English Translation】 English version: Thus it is.

'Kathina robe having been given out' - means holding robes other than the Kathina (robe of merit).

'Keeping an extra robe' - There are ten kinds of robes. An extra robe is one that is longer than eight finger-breadths of the Tathagata (Buddha), or wider than four finger-breadths.

'Impure alms received and kept for more than ten days' - The initial rule against keeping extra robes was made because Ananda (one of the Buddha's ten principal disciples) received a valuable rag robe and wanted to offer it to Kasyapa (one of the Buddha's disciples), but feared violating the rule. Because Kasyapa promised to return it in ten days, it was allowed to keep the extra robe for up to ten days.

'Nissaggiya Pacittiya' (Forfeiture and Confession) - There are eight cases in which there is no offense: if one cannot obtain a robe; if it is a pure alms-gift; if it is given away; if the robe is lost; if it is intentionally destroyed; if it is made into a non-robe; if it is the wish of relatives; if it is forgotten. Conversely, the above situations are all Nissaggiya. If one abandons a forfeited robe, but does not abandon it and exchanges it for another robe, one commits one Nissaggiya Pacittiya and one Dukkata (wrongdoing). This forfeited robe should be given to the Sangha (monastic community), and not even to one person separately from the community. Failure to abandon it constitutes a Dukkata. Bhikkhunis (female monastics) commit the same offense. The lower three assemblies and even the lower precepts all constitute a Dukkata. Cases where there is no offense: within ten days, if it is converted to a pure alms-gift, if it is given away, if one thinks it is being stolen, if one thinks it is lost, if one thinks it is burned or washed away, if one takes and wears a stolen or lost robe, if someone else makes a blanket, if the person entrusted with the robe travels far away or the land and water routes are cut off. In this way, impure alms-gifts, not giving to others, do not constitute an offense.

'The Second Rule on Spending the Night Apart from a Robe' - The Buddha was in Sravasti (a major city in ancient India). The Group of Six monks took robes and entrusted them to relatives and friends to travel among people. The relatives and friends took out the robes to dry them. A monk asked, 'The Buddha allows keeping three robes, and no extra robes. Whose robes are these?' The relatives and friends truthfully answered, and were scolded. After reporting to the Buddha, this rule was established.

'If a monk's robe has been completed, and the Kathina robe has been given out' - This is the same as the explanation above.

'Among the three robes' - Sanghati (outer robe), Uttarasanga (upper robe), Antarvasa (inner robe), there are ten kinds of robes.

'Spending the night apart from even one robe in a different place' - Cases where the robe is not lost: there is one boundary in the Sangharama (monastery). Cases where the robe is lost: there are several boundaries in the Sangharama. In this way, the boundaries of trees, fields, carts and boats, villages, houses, halls, and warehouses are also like this. The four kinds of Sangharama here are as described above. A tree refers to a tree as tall as a person, whose shade can cover and provide a place for sitting and lying down. A field refers to a place where five grains can be dried. A cart refers to...

若迴轉處。船界亦爾。村者四種。堂者相多敞露。庫者積藏諸物。倉者儲積米穀。阿蘭若者無界。八樹中間間別七弓。弓長中肘四肘量也。伽藍界者。此伽藍界非彼伽藍界。非彼樹界乃至庫藏倉界。餘者作句亦如是。僧伽藍界者。在伽藍邊中人用石若磚擲所及處。是名衣界。乃至庫藏界亦爾。比丘置衣在伽藍中。乃至在樹下宿。明相未出。若舍衣若手捉衣。若至擲石所及處。若不捨衣若不手捉衣。若不至擲石所及處。明相出隨所離衣。尼薩耆波逸提也。

除僧羯磨　時比丘得干痟病。糞掃僧伽梨極重。有因緣事人間遊行不堪持行。以事白佛。佛令三乞已白二離。

尼薩耆波逸提　除三衣已若離余衣吉羅。尼同僧犯。不犯者。僧作羯磨明相未出。若手捉衣若舍衣。若至擲石所及處。若奪想。若水陸道斷急難。若賊惡獸強者所執。或命梵難若不捨衣。及不至擲石及處。不犯也。

三月望衣過限戒　佛在舍衛國。但三衣比丘有僧伽梨。故爛十日中間便不能辦。聽畜長衣。為滿足故。六群比丘取同衣不足者浣染點凈寄人遊行。比丘舉過。佛訶制戒。

若比丘衣已竟迦絺那衣已出若比丘得非時衣　時者。無迦絺那衣自恣后一月。有迦絺那衣自恣后五月。非時者。謂過此限。

欲須便受受已疾成若

【現代漢語翻譯】現代漢語譯本：若迴轉之處，如同船的邊界一樣。村落有四種情況。廳堂是相互連線且敞露的場所。庫房是積聚儲藏各種物品的地方。糧倉是儲藏米穀的地方。阿蘭若（Aranya，意為寂靜處）沒有明確的邊界，以八棵樹之間間隔七弓的距離作為區分，一弓的長度是四肘（中肘的長度）。伽藍界（Gharama-kshetra，意為寺院的範圍）的劃分是：這個伽藍的邊界不是那個伽藍的邊界，也不是那棵樹的邊界，乃至不是庫房或糧倉的邊界。其餘情況的造句也像這樣。僧伽藍界（Samgharama-kshetra，意為僧團寺院的範圍）的劃分是：在伽藍的邊緣，人們用石頭或磚頭投擲所能及的地方，這被稱為衣界。乃至庫藏界的劃分也是如此。比丘（Bhikshu，意為出家男眾）將衣服放置在伽藍中，乃至在樹下過夜，黎明將至但尚未出現時，如果捨棄衣服，或者用手拿著衣服，或者到達投擲石頭所能及的地方，無論是否捨棄衣服，是否用手拿著衣服，是否到達投擲石頭所能及的地方，一旦黎明出現，隨其所離去的衣服，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，意為捨墮）。

除非僧團進行羯磨（Karma，意為業）儀式。當時有比丘得了乾瘦病，糞掃衣（Pamsukulika，意為從垃圾堆撿來的衣服）非常沉重，因為身體虛弱而無法拿著行走。他將此事稟告佛陀，佛陀允許他乞討三次後，通過白二羯磨（Jnapti-dvitiya-karma，意為兩次宣告的羯磨）來捨棄。

尼薩耆波逸提（Nissaggiya Pacittiya，意為捨墮）：除了三衣（Ticivara，指出家眾所持的三件衣服）之外，如果離開其餘的衣服，觸犯吉羅（Dukkata，意為惡作）。比丘尼（Bhikkhuni，意為出家女眾）與比丘犯同樣的罪。不犯的情況是：僧團進行羯磨儀式，黎明尚未出現時，如果用手拿著衣服或者捨棄衣服，或者到達投擲石頭所能及的地方；或者產生錯覺；或者遇到水陸道路阻斷的緊急情況；或者被盜賊、惡獸或強者所挾持；或者面臨生命危險或梵行（Brahmacarya，意為清凈行）的危難，而不捨棄衣服，以及沒有到達投擲石頭所能及的地方，不犯戒。

三月望衣過限戒：佛陀在舍衛國（Sravasti）。因為只有三衣的比丘擁有僧伽梨（Samghati，意為重衣），容易腐爛，十天之內就無法使用，所以允許儲蓄長衣，爲了滿足需求。六群比丘（Chabbaggiya，指六個惡比丘）拿取同樣的衣服，但不夠的就洗染干凈后寄存在別人那裡。有比丘指出他們的過失，佛陀呵斥並制定戒律。

如果比丘的製衣已經完成，迦絺那衣（Kathina-civara，意為功德衣）已經分發完畢，如果比丘得到非時之衣——所謂『時』，是指沒有迦絺那衣時，自恣（Pravarana，意為解夏）之後一個月；有迦絺那衣時，自恣之後五個月。所謂『非時』，是指超過了這個期限。

想要的時候就接受，接受后迅速完成，如果...

【English Translation】 English version: If there is a turning point, it is like the boundary of a boat. Villages have four types. Halls are interconnected and open places. Storehouses are places where various items are accumulated and stored. Granaries are places where rice and grains are stored. Aranya (meaning a quiet place) has no clear boundaries, and is distinguished by a distance of seven bows between eight trees, with one bow being four cubits (the length of the middle cubit). The demarcation of Gharama-kshetra (meaning the boundary of a monastery) is: the boundary of this monastery is not the boundary of that monastery, nor the boundary of that tree, nor even the boundary of a storehouse or granary. The rest of the sentences are constructed in the same way. The demarcation of Samgharama-kshetra (meaning the boundary of a Sangha monastery) is: at the edge of the monastery, the place that people can reach by throwing stones or bricks is called the clothing boundary. Even the demarcation of the storehouse boundary is the same. If a Bhikshu (meaning a male monastic) places his clothes in the monastery, or even stays overnight under a tree, and dawn is approaching but has not yet appeared, if he abandons his clothes, or holds his clothes in his hand, or reaches the place that can be reached by throwing stones, whether he abandons his clothes or not, whether he holds his clothes in his hand or not, whether he reaches the place that can be reached by throwing stones or not, once dawn appears, according to the clothes he leaves behind, he commits Nissaggiya Pacittiya (meaning forfeiture and expiation).

Unless the Sangha performs a Karma (meaning action) ritual. At that time, a Bhikshu had a wasting disease, and his Pamsukulika (meaning robes made from discarded cloth) was very heavy, and he was unable to carry it because of his weakness. He reported this matter to the Buddha, and the Buddha allowed him to beg three times and then abandon it through Jnapti-dvitiya-karma (meaning a Karma with two announcements).

Nissaggiya Pacittiya (meaning forfeiture and expiation): Apart from the Ticivara (meaning the three robes held by monastics), if one leaves the remaining clothes, one commits Dukkata (meaning wrong doing). A Bhikkhuni (meaning a female monastic) commits the same offense as a Bhikshu. The cases of non-offense are: the Sangha performs a Karma ritual, and dawn has not yet appeared, if one holds the clothes in one's hand or abandons the clothes, or reaches the place that can be reached by throwing stones; or if one has a delusion; or if one encounters an emergency where the land and water routes are blocked; or if one is held by thieves, fierce beasts, or strongmen; or if one faces a life-threatening danger or a danger to one's Brahmacarya (meaning pure conduct), and does not abandon the clothes, and does not reach the place that can be reached by throwing stones, one does not violate the precept.

The precept of exceeding the limit for expectant robes for three months: The Buddha was in Sravasti. Because only Bhikshus with three robes had a Samghati (meaning a heavy robe), which was easily rotten, and could not be used within ten days, it was allowed to store long robes in order to meet the needs. The Chabbaggiya (referring to the six wicked Bhikshus) took the same clothes, but if they were not enough, they washed and dyed them clean and deposited them with others. Some Bhikshus pointed out their faults, and the Buddha rebuked them and established precepts.

If a Bhikshu's robe-making is completed, and the Kathina-civara (meaning merit robe) has been distributed, if a Bhikshu obtains an untimely robe - the so-called 'time' refers to one month after Pravarana (meaning the end of the rainy season retreat) when there is no Kathina robe; and five months after Pravarana when there is a Kathina robe. The so-called 'untimely' refers to exceeding this limit.

If one wants it, one should accept it immediately, and after accepting it, one should complete it quickly, if...

足者善　若十日中同衣足者。裁割如上。不者至十一日。隨衣多少並犯捨墮。

若不足者得畜一月為滿足故　若同衣不足者至十一日同衣足者。即十一日應如上作。違者至十二日隨衣並犯。乃至二十九日亦爾。至三十日若足不足同衣不同即日並如上法。

若過畜者尼薩耆波逸提　比丘尼同犯。不犯者。若十日內同衣足作。乃至三十日即日作衣。余有緣同長衣戒。

四取非親尼衣戒　佛在羅閱祇。蓮華色尼持食往山與諸上座。彼有比丘著弊故納。尼脫所著貴價換之。后著弊衣。為佛怪問。訶彼比丘因制此戒。

若比丘從非親里比丘尼　非親里者。非父母親及非七世。反上是親。若非親里亦不籌量可不。若是親里則便籌量。知有無可取不可取若好若惡若新若故等也。

取衣　衣有十種。尼著弊衣具白世尊。佛言。不應如是。聽畜五衣完堅者。余衣隨意凈施若與人。何以故。婦人著上衣服。猶尚不好。何況弊故也。

除貿易　時二部僧得衣共分。二部錯得。佛言。聽互貿衣。言貿易者。以衣貿衣若非衣。或以非衣貿衣若針若筒若刀若線若小段物。乃至一丸藥貿衣者是。

尼薩耆波逸提　比丘尼吉羅。不犯者。從親尼邊取衣。若貿易得。若為僧為佛圖取者不犯。

五使非親

【現代漢語翻譯】現代漢語譯本足者善：如果十日內共同擁有的衣服足夠，就按照上面的規定處理。否則，到第十一日，無論衣服多少，都觸犯捨墮罪。

若不足者得畜一月為滿足故：如果衣服不足，可以保留一個月來使其足夠。如果共同擁有的衣服不足，到第十一日共同擁有的衣服足夠，那麼第十一日就應該按照上面的規定處理。違背者，到第十二日，無論衣服多少都觸犯捨墮罪。乃至第二十九日也是如此。到第三十日，如果足夠或不足夠，共同擁有的衣服不同，當天就按照上面的方法處理。

若過畜者尼薩耆波逸提：如果超過期限持有，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。比丘尼也同樣觸犯。不觸犯的情況是：如果在十日內共同擁有的衣服足夠並已處理，乃至第三十日當天製作衣服。其餘情況與長衣戒相同。

四取非親尼衣戒：佛陀在羅閱祇（Rajagaha）時。蓮華色尼（Uppalavanna）帶著食物去山上供養諸上座。其中一位比丘穿著破舊的衲衣。蓮華色尼脫下自己所穿的貴重衣服與他交換。後來她穿著破舊的衣服，佛陀奇怪地詢問，呵斥了那位比丘，因此制定了這條戒律。

若比丘從非親里比丘尼：非親里指的是非父母親以及非七世以內的親屬。反之則是親屬。如果是非親屬，也不需要考慮是否可以。如果是親屬，則需要考慮，知道是否有，可否拿取，是好是壞，是新是舊等等。

取衣：衣服有十種。比丘尼穿著破舊的衣服，具白世尊（Bhagavan，佛陀）。佛陀說：不應該這樣。允許持有五衣，完好堅固的。其餘的衣服可以隨意地清凈佈施或者給予他人。為什麼呢？婦人穿著上好的衣服，尚且不好，何況是破舊的呢？

除貿易：當時二部僧團得到衣服共同分配。二部僧團分錯了。佛陀說：允許互相交換衣服。所說的貿易，是以衣服交換衣服或者非衣服。或者以非衣服交換衣服，比如針、筒、刀、線、小段物品，乃至一丸藥交換衣服。

尼薩耆波逸提：比丘尼觸犯吉羅（Dukkata，惡作罪）。不觸犯的情況是：從親屬比丘尼那裡拿取衣服，或者通過貿易獲得，或者爲了僧團、爲了佛圖（Buddha image，佛像）拿取衣服，就不觸犯。

五使非親

【English Translation】 English version 'Adequate is good': If the shared robes are sufficient within ten days, handle them as described above. Otherwise, by the eleventh day, regardless of the number of robes, one commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).

'If insufficient, one may keep it for a month to make it sufficient': If the robes are insufficient, one may keep them for a month to make them sufficient. If the shared robes are insufficient, and by the eleventh day the shared robes are sufficient, then on the eleventh day, one should handle them as described above. Violators, by the twelfth day, regardless of the number of robes, commit a Nissaggiya Pacittiya. This applies up to the twenty-ninth day. On the thirtieth day, if they are sufficient or insufficient, and the shared robes are different, on that day, handle them according to the above method.

'If one keeps it longer than allowed, it is a Nissaggiya Pacittiya': If one keeps it longer than allowed, it is a Nissaggiya Pacittiya. A Bhikkhuni (female monastic) commits the same offense. One does not commit an offense if the shared robes are sufficient and handled within ten days, or if one makes robes on the thirtieth day. The remaining cases are similar to the long robe rule.

'The fourth precept concerns taking robes from a Bhikkhuni who is not a relative': When the Buddha was in Rajagaha (city in ancient India). Uppalavanna (a Bhikkhuni) took food to the mountain to offer to the senior monks. One of the monks was wearing old patched robes. Uppalavanna took off her valuable robes and exchanged them with him. Later, she wore the old robes. The Buddha was surprised and questioned her, and rebuked the monk, thus establishing this precept.

'If a Bhikkhu (male monastic) takes robes from a Bhikkhuni who is not a relative': 'Not a relative' refers to someone who is not a parent or a relative within seven generations. The opposite is a relative. If it is not a relative, one does not need to consider whether it is permissible. If it is a relative, one needs to consider, knowing whether it exists, whether it can be taken, whether it is good or bad, new or old, etc.

'Taking robes': There are ten kinds of robes. A Bhikkhuni wearing old robes reported this to the Bhagavan (the Blessed One, the Buddha). The Buddha said: 'It should not be like this.' He allowed the possession of five robes, complete and sturdy. The remaining robes can be freely and purely given away or given to others. Why? Even if a woman wears good clothes, it is still not good, let alone old ones.

'Except for trade': At that time, the two Sanghas (monastic communities) received robes and distributed them together. The two Sanghas made a mistake in the distribution. The Buddha said: 'It is allowed to exchange robes with each other.' What is meant by trade is exchanging robes for robes or non-robes. Or exchanging non-robes for robes, such as needles, tubes, knives, threads, small pieces of items, or even a pill for robes.

'Nissaggiya Pacittiya': A Bhikkhuni commits a Dukkata (wrongdoing). One does not commit an offense if one takes robes from a relative Bhikkhuni, or obtains them through trade, or takes robes for the Sangha or for a Buddha image.

Five, causing non-relatives

尼浣故衣戒　佛在舍衛國。迦留陀夷及偷蘭難陀尼貌各端正。俱有系意。坐失不凈污安陀會。令尼浣之。比丘以過白佛。因訶而制。

若比丘令非親里　如上說。

比丘尼　若非親式叉尼沙彌尼浣染打故衣突吉羅。

浣故衣　故衣者。下至一經身著。新衣浣染打者突吉羅。

若染若打是尼薩耆波逸提　若語使浣染打。若俱為者三尼薩耆波逸提。互不為者隨有吉羅。不犯者。若病時使浣染打。若為僧佛圖若借他衣浣染打者不犯。

六從非親俗人乞衣戒　佛在舍衛國。時跋難陀為人說法。從索所著衣。俯仰與已單衣入城。便云。祇桓中被賊。諸俗譏嫌。比丘舉過。佛便制戒。

若比丘從非親里居士若居士婦乞衣　解文如上。

除余時尼薩耆波逸提　比丘尼同犯。

余時者若奪衣　時比丘被賊剝衣。裸形而行。佛言。不爾。得突吉羅。若有此者。當以軟草樹葉覆形。應往寺邊若取長。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。出外乞衣。若得衣已還浣染縫治安著本處。若不還本處如法治。

失衣燒衣漂衣　緣同上也。

是謂余時　不犯者。若奪失等緣從非親乞。若從親乞。若從出家人乞。或為

【現代漢語翻譯】現代漢語譯本尼浣故衣戒佛在舍衛國（Śrāvastī）。迦留陀夷（Kāludāyin，人名）及偷蘭難陀（Thullanandā，人名）尼貌各端正，俱有系意。坐失不凈污安陀會（antarvāsa，內衣）。令尼浣之。比丘以過白佛。因訶而制。

若比丘令非親里，如上說。

比丘尼，若非親式叉尼（śikṣamāṇā，學戒女）沙彌尼（śrāmaṇerikā，沙彌尼）浣染打故衣突吉羅（duṣkṛta，惡作罪）。

浣故衣，故衣者，下至一經身著。新衣浣染打者突吉羅。

若染若打是尼薩耆波逸提（naiḥsargika pāyantika，捨墮罪），若語使浣染打，若俱為者三尼薩耆波逸提。互不為者隨有吉羅。不犯者，若病時使浣染打，若為僧佛圖（buddha-stūpa，佛塔）若借他衣浣染打者不犯。

六從非親俗人乞衣戒佛在舍衛國。時跋難陀（Bhadanta，尊者）為人說法，從索所著衣。俯仰與已單衣入城，便云：『祇桓（Jetavana，祇樹給孤獨園）中被賊。』諸俗譏嫌。比丘舉過。佛便制戒。

若比丘從非親里居士若居士婦乞衣，解文如上。

除余時尼薩耆波逸提，比丘尼同犯。

余時者若奪衣，時比丘被賊剝衣，裸形而行。佛言：『不爾，得突吉羅。』若有此者，當以軟草樹葉覆形，應往寺邊若取長，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。出外乞衣。若得衣已還浣染縫治安著本處。若不還本處如法治。

失衣燒衣漂衣，緣同上也。

是謂余時，不犯者，若奪失等緣從非親乞，若從親乞，若從出家人乞，或為

【English Translation】 English version The precept regarding nuns washing old clothes: The Buddha was in Śrāvastī. Kāludāyin and the nun Thullanandā were both of upright appearance and had focused minds. They accidentally soiled their antarvāsa (inner garment) with impurities and had a nun wash it. The monks reported this transgression to the Buddha, who then rebuked them and established this precept.

If a monk causes a non-relative to [wash clothes], as described above.

If a bhikkhuni (nun), a śikṣamāṇā (female trainee), or a śrāmaṇerikā (novice nun) who is not a relative washes, dyes, or beats old clothes, [it is a] duṣkṛta (wrongdoing).

Washing old clothes: 'Old clothes' refers to clothes that have been worn at least once. Washing, dyeing, or beating new clothes is a duṣkṛta.

If one dyes or beats [clothes], it is a naiḥsargika pāyantika (offense entailing forfeiture and expiation). If one tells another to wash, dye, or beat [clothes], or if one does all three together, it is three naiḥsargika pāyantika offenses. If they do not do it together, each incurs a duṣkṛta. There is no offense if one has [clothes] washed, dyed, or beaten when ill, or if it is for the sangha (community), a buddha-stūpa (Buddha's reliquary), or if one borrows another's clothes to wash, dye, or beat.

The sixth precept regarding begging for clothes from laypeople who are not relatives: The Buddha was in Śrāvastī. At that time, Bhadanta (Venerable) was teaching the Dharma to people and asked for the clothes they were wearing. They immediately gave him their single garment and entered the city, saying, 'I was robbed in Jetavana (Jeta's Grove).' The laypeople criticized them. The monks reported this transgression. The Buddha then established this precept.

If a monk begs for clothes from a householder or a householder's wife who is not a relative, the explanation is as above.

Except at other times, it is a naiḥsargika pāyantika. Bhikkhunis commit the same offense.

'Other times' refers to when clothes are seized. At that time, a monk was stripped of his clothes by thieves and walked naked. The Buddha said, 'That is not allowed; it is a duṣkṛta.' If this happens, one should cover oneself with soft grass or leaves and go to the monastery to get a robe, or get one from a friend. If there is none, one should ask the sangha for a shareable robe. If there is none, one should ask for a sangha robe or bedding. If they do not give it, one should open the storehouse and look. One can take a mattress, felt, or blanket, tear it apart, and make a robe. One can go outside to beg for clothes. Once one obtains clothes, one should wash, dye, and sew them, and then put them back in their original place. If one does not return them to their original place, one should be punished according to the Dharma.

Losing clothes, burning clothes, or clothes being washed away: The circumstances are the same as above.

This is what is meant by 'other times.' There is no offense if one begs from a non-relative due to being robbed or losing [clothes], if one begs from a relative, if one begs from a renunciate, or if it is for...

他乞。他為己乞。或不求而得。並不名犯。

七過分取衣戒　佛在舍衛國。多比丘遇賊失衣。來到祇桓。有信聞之多送衣與。比丘言。止便為供養。已有三衣。故不須也。六群令取持以與我。遂更受之。比丘舉過。佛因制戒。

若比丘失衣奪衣燒衣漂衣　若失一衣不應取。若失二衣。餘二衣二重三重四重者。應摘作僧伽梨若郁多羅僧若安多會。

若非親里居士居士婦　並如上解。

自恣請多與衣　若自恣多與衣者。若細若薄若不牢。應取作二重三重四重。當安緣作。當肩上揲垢膩處。應安鉤紐。若有餘殘。語居上言。此余殘衣裁作何等。若檀越言。我不以失衣故與。我曹自與大德耳。若欲受者便應受之。

是比丘當知足受衣　若三衣都失。彼應知足受衣。知足有二種。在家人知足者。隨白衣所與衣受之。出家人知足者。三衣也。

若過者　謂失一受一。都失受三之例。

尼薩耆波逸提　比丘尼同犯。不犯者。若知足取衣。若減知足取。若多與衣。若細薄不牢若二三重作。有餘如上語知。不犯。

八勸居士增衣價戒　佛在舍衛國。居士夫婦共議云。跋難陀是我知舊。持是衣價買衣與之。乞食比丘聞已告知。后往彼家勸令當須廣大新好堅緻。俗人譏嫌。比丘舉過。佛便

【現代漢語翻譯】現代漢語譯本他乞：他人乞求。他為己乞：他人爲了自己乞求。或不求而得：或者不乞求而得到。並不名犯：這不叫做犯戒。

七過分取衣戒：佛在舍衛國（Śrāvastī，古印度城市）。許多比丘（bhikkhu，佛教僧侶）遭遇盜賊丟失了衣服，來到祇桓（Jetavana，祇樹給孤獨園）。有信徒聽聞此事，送來很多衣服。比丘說：『停止吧，這已經足夠供養了，我已經有三衣（tricīvara，比丘所擁有的三種袈裟），所以不需要了。』六群比丘（chabbaggiya，六個行為不端的比丘）讓他們拿來給自己，於是又接受了。比丘們指責他們的過失。佛因此制定戒律。

若比丘失衣奪衣燒衣漂衣：如果比丘丟失了衣服、被搶奪了衣服、被燒燬了衣服、被水漂走了衣服。若失一衣不應取：如果丟失了一件衣服，不應該再接受。若失二衣。餘二衣二重三重四重者。應摘作僧伽梨（saṃghāṭī，重疊的袈裟）若郁多羅僧（uttarāsaṅga，上衣）若安多會（antarvāsa，內衣）。

若非親里居士居士婦：如果不是親戚的在家信徒（居士，upāsaka）或女信徒（居士婦，upāsikā）。並如上解：都如上面所解釋的。

自恣請多與衣：在自恣日（pravāraṇā，雨季安居結束后的儀式）請求給予更多的衣服。若自恣多與衣者。若細若薄若不牢。應取作二重三重四重。當安緣作。當肩上揲垢膩處。應安鉤紐。若有餘殘。語居上言。此余殘衣裁作何等。若檀越（dānapati，施主）言。我不以失衣故與。我曹自與大德耳。若欲受者便應受之。

是比丘當知足受衣：這位比丘應當知足地接受衣服。若三衣都失。彼應知足受衣。知足有二種。在家人知足者。隨白衣所與衣受之。出家人知足者。三衣也。

若過者：如果超過了（知足的限度）。謂失一受一。都失受三之例：例如，丟失一件接受一件，全部丟失接受三件。

尼薩耆波逸提（nissaggiya pācittiya，捨墮）：犯此戒者，要捨棄所得之物，並懺悔。比丘尼（bhikkhunī，佛教女僧侶）同犯：比丘尼也同樣觸犯此戒。不犯者。若知足取衣。若減知足取。若多與衣。若細薄不牢若二三重作。有餘如上語知。不犯：不犯戒的情況：如果知足地接受衣服，如果少於知足的數量而接受，如果給予的衣服過多，如果衣服細薄不牢固而做成二重三重，有多餘的像上面所說的那樣告知，就不犯戒。

八勸居士增衣價戒：佛在舍衛國。居士夫婦共議云。跋難陀（Nanda，人名）是我知舊。持是衣價買衣與之。乞食比丘聞已告知。后往彼家勸令當須廣大新好堅緻。俗人譏嫌。比丘舉過。佛便

English version He begs for others. He begs for others on their own behalf. Or he obtains it without begging. This is not considered an offense.

The Seventh Precept Regarding Taking Excessive Clothing: The Buddha was in Śrāvastī (ancient Indian city). Many bhikkhus (Buddhist monks) lost their robes due to thieves and came to Jetavana (Jetavana Monastery). Believers heard of this and sent many robes. The bhikkhus said, 'Stop, this is enough offering, I already have three robes (tricīvara, the three robes possessed by a bhikkhu), so I don't need them.' The group of six bhikkhus (chabbaggiya, a group of six misbehaving monks) had them brought to themselves and accepted them. The bhikkhus criticized their fault. The Buddha therefore established this precept.

If a bhikkhu loses a robe, is robbed of a robe, has a robe burned, or has a robe washed away: If one robe is lost, one should not take another. If two robes are lost, and the remaining two robes are two-layered, three-layered, or four-layered, they should be taken apart to make a saṃghāṭī (outer robe), an uttarāsaṅga (upper robe), or an antarvāsa (inner robe).

If the layperson (upāsaka) or laywoman (upāsikā) is not a relative: It is as explained above.

Requesting more robes during the Pravāraṇā (end of rainy season retreat ceremony): If during the Pravāraṇā, more robes are given, whether they are fine, thin, or not durable, they should be made into two-layered, three-layered, or four-layered robes. One should attach edges, reinforce the dirty areas on the shoulders, and attach hooks and buttons. If there is any remaining material, one should say to the layperson, 'What should be made from this remaining material?' If the dānapati (donor) says, 'I am not giving it because of the lost robe, we are giving it to the venerable one ourselves,' then if one wishes to accept it, one should accept it.

This bhikkhu should be content with receiving robes: If all three robes are lost, he should be content with receiving robes. There are two kinds of contentment. The contentment of a layperson is to accept whatever robe is given by a layperson. The contentment of a renunciant is to have three robes.

If one exceeds (the limit of contentment): For example, losing one and accepting one, or losing all and accepting three.

Nissaggiya pācittiya (forfeiture entailing expiation): One who violates this precept must relinquish the item obtained and confess. Bhikkhunī (Buddhist nun) commits the same offense: A bhikkhunī also commits this offense. One does not commit an offense if one accepts a robe with contentment, if one accepts less than the amount of contentment, if more robes are given, if the robes are fine, thin, or not durable and are made into two-layered or three-layered robes, and if there is remaining material, one informs as mentioned above. One does not commit an offense.

The Eighth Precept Regarding Encouraging Laypersons to Increase the Price of Robes: The Buddha was in Śrāvastī. A lay couple discussed together, saying, 'Nanda (personal name) is an acquaintance of ours. Let's use this money to buy him a robe.' A bhikkhu who was begging for food heard this and informed them. Later, he went to their house and encouraged them to buy a large, new, good, and durable robe. The laypeople criticized him. The bhikkhus criticized his fault. The Buddha then

【English Translation】 He begs for others. He begs for others on their own behalf. Or he obtains it without begging. This is not considered an offense.