T40n1807_四分比丘戒本疏

大正藏第 40 冊 No. 1807 四分比丘戒本疏

No. 1807 [cf. Nos. 1429, 1430]

四分比丘戒本疏捲上

嵩岳鎮國道場沙門定賓撰

觀夫內契玄宗絕眾相而凝寂。外流妙體應群機而演教。故能橫寶舟于欲浪照玉鏡於心源。灑定水於三千薰戒香于百億。有空遐唱捐滯情于兩邊。理事宏敷悟真詮於一實。五乘聯駕二藏同開。談其萬善戒門為首。暨乎歸依創啟妙覺終臨。則何位而不修亦何聖而不學。大矣哉無得而稱者也。題云四分比丘戒本者。四分是本藏教名以有財而為義。比丘是所防行者由受學而成名。戒則護六根以明持遣七非以彰體。本則德含眾善義蘊多端。五篇七聚之要門十利百行之幽鍵。流雪山之藥味飲寶岳之甘泉總收其義。謂之為本。是故題言四分比丘戒本矣(二萬一十九言)。

將欲釋經四門分別。第一總詳諸教。第二別斷此經。第三傳譯根由。第四依文判釋。初總詳諸教意者。教門雖則無量且談兩義以示未聞。言兩義。一者於三學門戒學居首。以能建立定慧義故。故瑜伽論釋三學云。建立定義故智所依故最勝義故。遺教經云。依因此戒得生諸禪定及滅苦智慧。律序云。如是正法堂七覺意莊嚴禁戒為階陛。賢聖之所行並其義

【現代漢語翻譯】現代漢語譯本：大正藏第40冊 No. 1807 四分比丘戒本疏

No. 1807 [cf. Nos. 1429, 1430]

四分比丘戒本疏捲上

嵩岳鎮國道場沙門定賓撰

觀察那內在契合玄妙之宗，超越一切表象而達到凝定寂靜的境界；外在流溢精妙的本體，應和各種根機而宣揚教法。因此，能夠在慾望的波濤中橫渡寶貴的法船，在心性的源頭照亮如玉的明鏡，將禪定的甘露灑向三千大千世界，將戒律的芬芳薰染百億國土。在空性中高聲唱頌，捨棄執著于兩邊的情念，事相與理性宏大鋪開，領悟真實的教義在於一實相。五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）並駕齊驅，聲聞藏和菩薩藏同時開啟。談論那萬善之行，以戒律之門為首要。直至歸依佛法，最初開啟妙覺，最終證得涅槃。那麼，還有什麼地位是不需要修習的呢？又有什麼聖人是不需要學習的呢？偉大啊，這真是無法用言語來稱讚的！題目叫做《四分比丘戒本》，其中，「四分」是根本律藏的教名，以『有財』作為它的含義。「比丘」是所要防護行為的人，通過接受學習而成就名號。「戒」則是守護六根，以明確的持守來遣除七種過非，從而彰顯戒體的作用。「本」則包含眾多善德，意義蘊含多種端緒，是五篇（指比丘戒中的五種罪類：波羅夷、僧殘、不定、捨墮、單墮）七聚（比丘戒的七種罪類：波羅夷、僧殘、不定、捨墮、單墮、悔過、眾學）的重要門徑，是十利（持戒的十種利益）百行（各種修行）的幽深關鍵。它流淌著雪山的藥味，飲用著寶岳的甘泉，總括了所有的意義，所以稱之為「本」。因此，題目叫做《四分比丘戒本》。（二萬一十九字）

將要解釋經文，分為四個方面來分別說明：第一，總的詳細闡述各種教法；第二，分別判斷這部經的性質；第三，傳譯的根源和由來；第四，依據經文來判別和解釋。首先，總的詳細闡述各種教法的意思是：教法門徑雖然無量，姑且談論兩種意義來開示那些尚未聽聞的人。所說的兩種意義是：第一，在戒、定、慧三學之中，戒學居於首位，因為它能夠建立定和慧的緣故。所以，《瑜伽師地論》解釋三學說：『因為能夠建立禪定，因為是智慧所依賴的基礎，因為是最殊勝的意義。』《遺教經》說：『依靠這個戒律，能夠產生各種禪定以及滅除痛苦的智慧。』律序說：『像這樣，正法堂以七覺支（七種覺悟的因素）來莊嚴，以禁戒作為階梯，這是賢聖之人所行走的道路。』以上就是它的意義。

【English Translation】 English version: Taisho Tripitaka Volume 40 No. 1807 Shifen Bhikshu Jieben Shu (Commentary on the Four-Part Bhikshu Pratimoksha)

No. 1807 [cf. Nos. 1429, 1430]

Shifen Bhikshu Jieben Shu, Volume 1

Composed by Shramana Dingbin of Songyue Zhendao Dojo

Observing that inwardly it accords with the profound principle, transcending all appearances and reaching a state of serene stillness; outwardly it emanates a wondrous essence, responding to various capacities and expounding the teachings. Therefore, it is able to ferry the precious boat across the waves of desire, illuminate the jade mirror at the source of the mind, sprinkle the nectar of samadhi upon the three thousand great thousand worlds, and perfume hundreds of millions of lands with the fragrance of precepts. In emptiness, it loudly proclaims, abandoning attachment to the two extremes, phenomena and principle are vastly unfolded, realizing the true meaning in the one reality. The five vehicles (human, deva, sravaka, pratyekabuddha, bodhisattva) advance in unison, the Sravaka Pitaka and Bodhisattva Pitaka are opened simultaneously. Speaking of the myriad good deeds, the gate of precepts is paramount. Until one takes refuge, initially opening the wondrous enlightenment, and ultimately attaining nirvana. Then, what position is there that does not require cultivation? And what sage is there that does not need to learn? Great indeed, it is beyond praise! The title is called 'Four-Part Bhikshu Pratimoksha', in which 'Four-Part' is the name of the fundamental Vinaya Pitaka, with 'having wealth' as its meaning. 'Bhikshu' is the person whose behavior is to be guarded, achieving the name through receiving and learning. 'Precept' is to guard the six senses, using clear adherence to eliminate the seven transgressions, thereby manifesting the essence of the precepts. 'Pratimoksha' contains numerous virtues, and its meaning encompasses various aspects. It is the essential gateway to the five categories (referring to the five types of offenses in the Bhikshu precepts: Parajika, Sanghavasesa, Aniyata, Nissaggiya Pacittiya, Pacittiya) and seven groups (the seven categories of offenses in the Bhikshu precepts: Parajika, Sanghavasesa, Aniyata, Nissaggiya Pacittiya, Pacittiya, Patidesaniya, Sekhiya), and the profound key to the ten benefits (the ten benefits of upholding the precepts) and hundreds of practices. It flows with the medicinal flavor of the Snow Mountains, and drinks the sweet spring of the Treasure Peak, encompassing all meanings, therefore it is called 'Pratimoksha'. Therefore, the title is called 'Four-Part Bhikshu Pratimoksha'. (21,019 characters)

To explain the sutra, it will be divided into four aspects for separate explanation: First, a general and detailed explanation of the various teachings; second, a separate judgment of the nature of this sutra; third, the origin and source of the translation; fourth, based on the text to distinguish and explain. First, the meaning of a general and detailed explanation of the various teachings is: Although the paths of teachings are limitless, let us discuss two meanings to enlighten those who have not yet heard. The two meanings mentioned are: First, among the three studies of precepts, samadhi, and wisdom, the study of precepts is in the first place, because it can establish samadhi and wisdom. Therefore, the Yogacarabhumi-sastra explains the three studies by saying: 'Because it can establish samadhi, because it is the foundation upon which wisdom relies, because it is the most supreme meaning.' The Sutra of the Buddha's Last Teaching says: 'Relying on these precepts, one can generate various samadhis and the wisdom to extinguish suffering.' The Vinaya preface says: 'Like this, the Dharma hall is adorned with the seven factors of enlightenment, and the prohibitive precepts are the steps, which are the path walked by the wise and holy.' The above is its meaning.

也。二者七聖財門戒居第二者。以信出家受行禁戒。故於信后以辨戒財。信戒既圓堪正聞法。後由舍施用莊嚴心故。複次明聞之與舍以此資備引發思修。思修合說總名為慧。慧必斷惡慚愧助成。此七聖財由資善法王賊不奪水火無侵。財中之勝故以名矣。問聞慧別說思修合論其義何也。答聞必從他思修自起。用分二相開合不同。此則略詳教之總意。若戒學不立則二學無依。七財有闕則六珍亦失。是故要須先學戒財以備功德也。第二別斷此經者。四門分別。一教所為機。二說聽功益。三藏乘所攝。四宗體不同。第一教所為機者。若望通論戒經但為大僧大尼。大僧尼中普為三乘及人天行。以戒正感人天樂果。是故律云。持戒生二道天上及人中。破戒墮二道地獄畜生中。於三乘中二乘必因戒學滿足方修定慧。大乘三聚律儀是一。故華嚴云。戒是無上菩提本。應當具足持凈戒。若能具足持凈戒一切如來所讚歎。涅槃經說。菩薩護持突吉羅罪如護浮囊。故知通為五乘人也。若其局據緣起辨者。說戒揵度云。爾時世尊在閑靜處思惟作是念。我與諸比丘結戒說波羅提木叉。中有信心新受戒比丘未得聞戒。彼不能知云何學戒。我今寧可聽諸比丘集在一處說波羅提木叉戒。爾時世尊從靜處出。遂以此緣集諸比丘制令半月和合同說。廣如律辨

【現代漢語翻譯】現代漢語譯本也。其次，七聖財（Sapta Arya Dhana）之門中，戒居於第二位。因為（修行者）以信心出家，受持並奉行戒律，所以在信之後辨明戒的價值。信心和戒律都圓滿后，才能正確地聽聞佛法。之後，通過佈施來莊嚴內心。因此，聞法和舍施是爲了資助和準備引發思和修。思和修合在一起總稱為慧（Prajna，智慧）。智慧必定能斷除惡行，並由慚愧之心輔助成就。這七聖財能資助善法，不被國王、盜賊所奪，也不受水火侵襲，是財富中最殊勝的，所以被稱為聖財。問：聞慧（Sruta-prajna，聽聞而得的智慧）和思修（Cinta-bhavana，思考和修習）分開來說，而思和修又合在一起討論，這是什麼道理呢？答：聽聞必定是從他人處獲得，而思考和修習則由自己發起。因為作用不同，所以分為兩種；因為來源相同，所以合在一起。這大概是詳細解釋教義的總綱。如果戒學（Sila-Siksa）沒有確立，那麼定學（Samadhi-Siksa）和慧學（Prajna-Siksa）就沒有所依。如果七聖財有所缺失，那麼六珍（Sadaratna）也會失去。因此，必須先學習戒財，以準備功德。第二，分別判斷此經的意義，從四個方面來分析：一、教法所針對的根機；二、說法和聽法的功德利益；三、屬於哪個藏和哪個乘；四、宗和體有什麼不同。第一，教法所針對的根機。如果從普遍的角度來說，戒經只是為大僧（Mahasangha）和大尼（Mahasanghini）而設。在大僧和大尼中，普遍為三乘（Triyana）以及人天乘（Manusya-deva-yana）的修行者而設。因為持戒能正確地感得人天道的快樂果報。所以律中說：『持戒能生於二道，天上和人間；破戒則墮於二道，地獄和畜生。』在三乘中，聲聞乘（Sravakayana）和緣覺乘（Pratyekabuddhayana）必須依靠戒學圓滿才能修習定和慧。大乘（Mahayana）的三聚律儀（Trisamvara-sila）是一體的。所以《華嚴經》（Avatamsaka Sutra）說：『戒是無上菩提的根本，應當具足持守清凈的戒律。如果能夠具足持守清凈的戒律，一切如來都會讚歎。』《涅槃經》（Nirvana Sutra）說：『菩薩護持突吉羅罪（Dukkata），就像保護浮囊一樣。』由此可知，戒法普遍是為五乘人而設的。如果根據緣起（Pratitya-samutpada）來辨別，說戒犍度（Pratimoksa-skandha）中說：『當時，世尊在閑靜的地方思考，這樣想：我與諸比丘（Bhikkhu）結戒，宣說波羅提木叉（Pratimoksa）。其中有具信心的、新受戒的比丘，還沒有聽聞過戒律，他們不能知道如何學習戒律。我現在寧可聽任諸比丘聚集在一處，宣說波羅提木叉戒。』當時，世尊從靜處出來，於是以此因緣聚集諸比丘，制定命令，讓他們每半個月和合一起宣說。詳細情況如律中所說。

【English Translation】 English version Also. Secondly, among the gates of the Seven Noble Treasures (Sapta Arya Dhana), morality (Sila) ranks second. Because (practitioners) renounce the household life with faith, receiving and practicing the precepts, therefore, after faith, the value of morality is discerned. When both faith and morality are perfected, one can correctly hear the Dharma. Afterwards, through generosity (Dana), the mind is adorned. Therefore, hearing the Dharma and generosity are to aid and prepare for the arising of thought and cultivation (Bhavana). Thought and cultivation together are generally called wisdom (Prajna). Wisdom will surely cut off evil deeds and be aided by shame and remorse. These Seven Noble Treasures can aid virtuous dharmas, cannot be seized by kings or thieves, and are not subject to water or fire. They are the most excellent of treasures, hence the name. Question: Why are hearing and wisdom (Sruta-prajna) discussed separately, while thought and cultivation (Cinta-bhavana) are discussed together? Answer: Hearing must be obtained from others, while thought and cultivation arise from oneself. Because their functions are different, they are divided into two; because their source is the same, they are combined. This is roughly a detailed explanation of the general outline of the teachings. If the learning of morality (Sila-Siksa) is not established, then the learning of concentration (Samadhi-Siksa) and the learning of wisdom (Prajna-Siksa) have no basis. If the Seven Noble Treasures are lacking, then the Six Rarities (Sadaratna) will also be lost. Therefore, one must first learn the treasure of morality to prepare for merit. Secondly, to distinguish the meaning of this sutra, analyze it from four aspects: 1. The capacity of those for whom the teachings are intended; 2. The merits and benefits of speaking and listening to the Dharma; 3. Which Pitaka (Tripitaka) and which Yana (Vehicle) it belongs to; 4. What are the differences in its essence and substance. First, the capacity of those for whom the teachings are intended. Generally speaking, the morality sutras are only for the great Sangha (Mahasangha) and the great Sanghinis (Mahasanghini). Among the great Sangha and Sanghinis, they are generally for practitioners of the Three Vehicles (Triyana) as well as the Human-Deva Vehicle (Manusya-deva-yana). Because upholding the precepts can correctly bring about the happy results of the human and deva realms. Therefore, the Vinaya says: 'Upholding the precepts leads to rebirth in two realms, heaven and the human realm; breaking the precepts leads to falling into two realms, hell and the animal realm.' Among the Three Vehicles, the Sravakayana and Pratyekabuddhayana must rely on the perfection of the learning of morality to cultivate concentration and wisdom. The Trisamvara-sila of the Mahayana is a unity. Therefore, the Avatamsaka Sutra says: 'Morality is the root of unsurpassed Bodhi; one should fully uphold pure precepts. If one can fully uphold pure precepts, all Tathagatas will praise them.' The Nirvana Sutra says: 'Bodhisattvas protect against Dukkata offenses as if protecting a floating bladder.' From this, it can be known that the precepts are generally intended for people of the Five Vehicles. If distinguishing based on dependent origination (Pratitya-samutpada), the Pratimoksa-skandha says: 'At that time, the World Honored One was thinking in a quiet place, thinking thus: I establish precepts with the Bhikkhus, proclaiming the Pratimoksa. Among them are Bhikkhus who have faith and have newly received the precepts, but have not yet heard the precepts, and they cannot know how to learn the precepts. I would rather allow the Bhikkhus to gather in one place and proclaim the Pratimoksa precepts.' At that time, the World Honored One came out of the quiet place, and thus gathered the Bhikkhus based on this cause, issuing an order for them to gather together and proclaim it every half month. The details are as described in the Vinaya.

。第二說聽功益者。先明說益略有二義。一者如親見佛。故戒經云。莫謂我涅槃凈行者無護。我今說戒經(一卷戒本)。亦善說毗尼(大調伏藏)。我雖般涅槃當觀如世尊。經云當知此則是汝大師。意亦同也。二者因之斷惑。即戒經云。七佛為世尊滅除諸結使說是七戒經。諸縛得解脫已入于涅槃諸戲永滅盡。尊行大仙說聖賢稱譽戒弟子之所行入寂滅涅槃。二者明其聽益亦略有二義。一者識相護持。如戒文云。欲除四棄法乃至眾集聽我說。二者得勝利樂。如雲能得三種樂及戒凈有智慧便得第一道等。若準瑜伽第二十二具戒士夫應知有十功德勝利。一者由自觀察戒清凈故便得無悔。無悔故歡歡故生喜。喜故身安安故受樂。樂故心定定故能如實見。如實見故能厭厭故離染。離染故證得解脫。自知能于無餘依界得般涅槃。二者于臨終時知往善趣。由無悔恨名賢善死。三者遍諸方域妙善稱譽聲碩普聞。四者寢安寤安遠離一切身心契惱。五者若寢若悟諸天保護。六者于兇暴人不慮其惡。七者怨仇惡友雖得其隙亦常保護。八者魍魎鬼神雖得其便而常保護。九者法無艱難從他獲得種種利養國王大臣恭敬尊重。十者所愿皆遂。若欲愿生剎帝利或婆羅門大族家或四天王天乃至他化自在天。即隨所愿。若復愿樂入四靜慮現法樂住。若復愿樂入

【現代漢語翻譯】現代漢語譯本：第二，關於聽聞持戒功德利益的闡述。首先，簡要說明聽聞的利益大致有兩層含義。第一層含義是如同親見佛陀。所以戒經上說：『不要認為我涅槃后，奉行凈行的人就沒有守護了。我現在所說的戒經（一卷戒本），也是善於調伏煩惱的法藏。我即使般涅槃了，也應當視其如世尊一般。』經上說，『應當知道這就是你們的大師。』意思也是一樣的。第二層含義是因此斷除迷惑。也就是戒經上說的：『七佛為世尊，滅除各種煩惱結使，宣說了七戒經。各種束縛得以解脫，已經進入涅槃，各種戲論永遠滅盡。』尊者、大仙宣說了聖賢稱讚的戒律，這是弟子們所奉行的，可以進入寂滅涅槃。其次，闡明聽聞的利益也大致有兩層含義。第一層含義是認識戒相併加以護持。如戒文上說：『想要去除四種根本重罪，乃至大眾聚集聽我說。』第二層含義是獲得勝利和安樂。如經上說：『能夠獲得三種快樂，以及戒律清凈，具有智慧，便能證得第一義諦等。』如果按照《瑜伽師地論》第二十二卷所說，具足戒律的士夫應當知道有十種功德勝利。第一，由於自己觀察戒律清凈的緣故，便能得到無悔。沒有後悔的緣故而歡喜，歡喜的緣故而生起喜悅。喜悅的緣故而身心安穩，安穩的緣故而感受快樂。快樂的緣故而心能安定，安定的緣故而能如實地觀察。如實觀察的緣故而能厭離，厭離的緣故而遠離染污。遠離染污的緣故而證得解脫。自己知道能夠在無餘依涅槃界證得般涅槃（涅槃，梵文，意為寂滅）。第二，在臨終的時候，知道自己將往生善趣。由於沒有後悔和遺憾，所以稱為賢善的死亡。第三，美好的稱譽遍佈各個地方，聲音洪亮，普遍傳揚。第四，睡眠安穩，醒來也安穩，遠離一切身心上的困擾。第五，無論是睡眠還是清醒，都有諸天神保護。第六，對於兇暴的人，不擔憂他們的惡意。第七，怨家仇敵、惡劣的朋友即使找到了機會，也常常受到保護。第八，魍魎鬼神即使得到了機會，也常常受到保護。第九，佛法沒有艱難，能從他人那裡獲得各種各樣的利益供養，國王大臣恭敬尊重。第十，所希望的都能如願。如果希望投生到剎帝利（Kshatriya，古印度社會等級，意為武士）或婆羅門（Brahmana，古印度社會等級，意為祭司）等大家族，或者四天王天，乃至他化自在天（Paranirmita-vasavartin，欲界第六天），都能隨心所愿。如果又希望進入四種靜慮，獲得現世的安樂。如果又希望進入……

【English Translation】 English version: Secondly, regarding the explanation of the merits and benefits of listening to and upholding the precepts. First, briefly explaining the benefits of listening has roughly two meanings. The first meaning is like seeing the Buddha in person. Therefore, the Vinaya Sutra says: 'Do not think that after my Nirvana, those who practice pure conduct will have no protection. The Vinaya Sutra (a volume of precepts) that I am now speaking is also a treasury of Dharma that is good at subduing afflictions. Even if I have entered Nirvana, you should regard it as if it were the World Honored One.' The sutra says, 'You should know that this is your teacher.' The meaning is the same. The second meaning is to cut off delusion because of it. That is, the Vinaya Sutra says: 'The Seven Buddhas, as World Honored Ones, eliminated various afflictions and proclaimed the Seven Precepts Sutra. Various bonds are liberated, having already entered Nirvana, and all plays are forever extinguished.' The Venerable Ones, the Great Sages, proclaimed the precepts praised by the wise and virtuous, which are practiced by the disciples and can lead to entering the tranquil Nirvana. Secondly, clarifying the benefits of listening also has roughly two meanings. The first meaning is to recognize the characteristics of the precepts and uphold them. As the Vinaya text says: 'If you want to remove the four fundamental offenses, even when the assembly gathers, listen to me.' The second meaning is to obtain victory and happiness. As the sutra says: 'One can obtain three kinds of happiness, and with pure precepts and wisdom, one can attain the first truth, etc.' According to the Yogacarabhumi-sastra (瑜伽師地論) Volume 22, a person who is fully ordained should know that there are ten merits and victories. First, because one observes the purity of the precepts, one obtains no regret. Because there is no regret, one rejoices; because one rejoices, joy arises. Because of joy, the body and mind are at peace; because of peace, one experiences happiness. Because of happiness, the mind can be stable; because of stability, one can see things as they really are. Because one sees things as they really are, one can become disgusted; because one is disgusted, one is free from defilement. Because one is free from defilement, one attains liberation. One knows that one can attain Parinirvana (般涅槃, Nirvana, Sanskrit, meaning extinction) in the realm of Nirvana without remainder. Second, at the time of death, one knows that one will be reborn in a good realm. Because there is no regret or remorse, it is called a virtuous death. Third, good reputation spreads throughout all regions, the sound is loud, and it is widely proclaimed. Fourth, sleep is peaceful, waking up is also peaceful, and one is free from all physical and mental troubles. Fifth, whether sleeping or awake, one is protected by the gods. Sixth, one does not worry about the malice of violent people. Seventh, enemies and bad friends are often protected even if they find an opportunity. Eighth, goblins and spirits are often protected even if they get a chance. Ninth, the Dharma is not difficult, and one can obtain various benefits and offerings from others, and kings and ministers respect and honor them. Tenth, all wishes are fulfilled. If one wishes to be reborn into a Kshatriya (剎帝利, ancient Indian social class, meaning warrior) or Brahmana (婆羅門, ancient Indian social class, meaning priest) family, or the Heaven of the Four Heavenly Kings, or even the Paranirmita-vasavartin Heaven (他化自在天, the sixth heaven of the desire realm), one can have one's wish fulfilled. If one also wishes to enter the four Dhyanas (靜慮, meditative states), to obtain happiness in this life. If one also wishes to enter...

無色定。若復愿樂究竟涅槃悉得隨愿。今戒文中名譽利養即當第三及當第九。生天即當第二第十。得第一道即當第一及是第十。所餘勝利略而不論。律中十利謂攝僧等恐繁不敘。第三藏乘所攝。於三藏中毗奈耶攝三乘之中既皆共學通三乘攝。以律儀戒三聚攝故。第四宗體不同者。先宗后體。且明宗者此經全收律藏為宗。不同法華涅槃等經一藏之中曲別分宗。是故此以善說毗奈耶以之為宗。言善說者謂佛善說。簡諸外道以不善說制雞戒等。毗奈耶者翻為調伏。世親攝論第一卷云。調者和御伏者制滅。調和控御身語七惡。制伏除滅諸惡行故。次辨體者瑜伽八十一云。謂契經體略有二種。一文二義。文是所依義是能依。如是二種總名一切所知境界。今此經文所詮之義其唯五篇。準僧祇律名為五篇。上代相承共傳此名。若依四分名為五犯。必招苦罰名之為犯。亦名五犯聚。一一篇內各集多犯故名犯聚。或名五種制。制有二義。一由佛語稱法而制。二由自行能有制防。且五篇者。一大僧四波羅夷尼八波羅夷合為初篇。二大僧十三僧殘尼十七僧殘合為第二篇。三大僧三十尼薩耆波逸提及九十波逸提合一百二十。戒尼三十尼薩耆波逸提及一百七十八波逸提合二百八戒。僧尼總計三百二十八戒為第三篇。四大僧四波羅提提舍尼比丘尼八

波羅提提舍尼合為第四篇。五大僧百眾學及七滅諍尼但百眾學亦或有七滅諍合為第五篇。總計大僧有二百五十戒。尼除七滅諍合三百四十一。若並七滅即當三百四十八戒。並是正宗所詮義體。其二不定防過由緒。未有正罪故不入篇。至文當釋。第三傳譯根由者。昔漢明帝永平十年迦葉摩騰游化此土。度人出家與剃髮。已披著縵條唯受三歸五戒。至漢靈帝凡一百年。僧數不滿不得受具。靈帝已后北天竺有五沙門。創與此方五人授戒。支法領口誦戒本一卷。今時古戒本是也。后至曹魏嘉平二年復得梵僧十人重受具戒。此即大僧受戒緣也。漢末魏初復有東天竺尼與尼受戒。又至宗文帝時師子國尼鐵索羅等又與重受。自爾已來方有戒法相傳。至秦姚興謚文桓帝。皇初三年殿前設無遮大會。帝問得戒有何證驗。遂有智嚴法師請往西國。問得戒事。至北天竺遇問羅漢。羅漢云我之小聖不委得戒。汝且住此吾今為汝往問彌勒。於是入定昇天為問彌勒。彌勒答云。振旦僧尼得戒遂與金花一尺影現以為證驗。羅漢得已轉授智嚴。智嚴來日迦毗羅神送至此土。文帝殿前先有金花。太史佔之云。佛法來未盈一月。智嚴來至。來至之日證驗事畢金花還滅。又至姚秦有于填三藏佛馱耶舍譯四分大律並重校古戒本。方于經首加以歸敬。後有晉國沙門

【現代漢語翻譯】現代漢語譯本《波羅提木叉提舍》合為第四篇。比丘的《百眾學》以及《七滅諍法》，比丘尼的《百眾學》以及《七滅諍法》合為第五篇。總計比丘有二百五十條戒律。比丘尼除去《七滅諍法》共有三百四十一戒。如果加上《七滅諍法》就是三百四十八戒。這些都是正宗所詮釋的戒律的義理和本體。其中二條不定戒，是防止過失的開端，因為還沒有構成真正的罪過，所以不列入篇章。具體內容將在下文解釋。第三，關於戒律傳承的根由：從前漢明帝永平十年，迦葉摩騰（Kasyapa Matanga，古印度僧人）來此地弘揚佛法，度人出家併爲他們剃髮。這些人只是披著縵條袈裟，僅僅受了三皈依和五戒。直到漢靈帝時期，經過一百年，僧侶的數量仍然不足以接受具足戒。靈帝之後，北天竺（North India）有五位沙門（Sramana，出家修道者），首次在此地為五人授戒。支法領（Zhi Faling，人名）口誦戒本一卷，這就是現在所說的古戒本。後來到了曹魏嘉平二年，又得到十位梵僧（Brahmin monks）重新授予具足戒。這就是比丘受戒的因緣。漢朝末年魏朝初期，又有東天竺（East India）的比丘尼為比丘尼授戒。到了宗文帝時期，師子國（Sri Lanka）的比丘尼鐵索羅（Tiesuoluo）等又重新授予戒律。從那時起，戒法才得以相傳。到了秦朝姚興（Yao Xing，後秦皇帝）謚號文桓帝，皇初三年，在殿前設立無遮大會（unrestricted assembly）。皇帝問，得到戒律有什麼證驗？於是有智嚴法師（Zhiyan，人名）請求前往西國（Western Regions），詢問得戒之事。到達北天竺后，他遇到一位羅漢（Arhat，證悟者）詢問此事。羅漢說：『我只是小聖，不清楚得戒之事。你先住在這裡，我現在為你去問彌勒（Maitreya，未來佛）。』於是入定昇天去問彌勒。彌勒回答說：『震旦（China）的僧尼得戒，於是賜予一尺金花作為證驗。』羅漢得到答案後轉告智嚴。智嚴回來之日，迦毗羅神（Kapila，神名）護送他到此地。文帝殿前先前已經有金花。太史占卜說：『佛法來臨不到一個月。』智嚴到來。到來之日，證驗之事完畢，金花隨即消失。到了姚秦時期，有于填（Khotan）的三藏佛馱耶舍（Buddhayasas，譯經師）翻譯了《四分律》（Dharmaguptaka Vinaya）並重新校對了古戒本。才在經文開頭加上了歸敬偈。後來有晉國的沙門

【English Translation】 English version The 'Pratimoksha Uddesa' (Explanation of the Pratimoksha) constitutes the fourth section. The 'Hundred Trainings' and the 'Seven Methods for Settling Disputes' for monks, and the 'Hundred Trainings' and the 'Seven Methods for Settling Disputes' for nuns, together form the fifth section. In total, there are two hundred and fifty precepts for monks. Excluding the 'Seven Methods for Settling Disputes', there are three hundred and forty-one precepts for nuns. If the 'Seven Methods for Settling Disputes' are included, there are three hundred and forty-eight precepts. These are all the meanings and essence of the precepts explained by the orthodox tradition. Among them, the two uncertain precepts are to prevent the beginning of faults, and because they do not constitute a real crime, they are not included in the chapters. The specific content will be explained below. Third, regarding the origin of the transmission of the precepts: In the tenth year of the Yongping era of Emperor Ming of the Han Dynasty, Kasyapa Matanga (an ancient Indian monk) came to this land to propagate Buddhism, ordaining people and shaving their heads. These people only wore kasayas (patched robes) and only took refuge in the Three Jewels and the Five Precepts. Until the reign of Emperor Ling of the Han Dynasty, after a hundred years, the number of monks was still insufficient to receive the full ordination. After Emperor Ling, there were five Sramanas (ascetics) from North India who first ordained five people in this land. Zhi Faling (a person's name) recited a volume of the Pratimoksha, which is the ancient Pratimoksha we have today. Later, in the second year of the Jiaping era of the Cao Wei Dynasty, ten Brahmin monks were obtained to re-grant the full ordination. This is the cause of the monks receiving ordination. At the end of the Han Dynasty and the beginning of the Wei Dynasty, there were also nuns from East India who ordained nuns. During the reign of Emperor Zongwen, nuns such as Tiesuoluo (a person's name) from Sri Lanka re-granted the precepts. Since then, the precepts have been transmitted. During the reign of Yao Xing (emperor of the Later Qin Dynasty), posthumously named Emperor Wenhuan, in the third year of the Huangchu era, an unrestricted assembly was held in front of the palace. The emperor asked, 'What is the proof of obtaining the precepts?' Thereupon, Dharma Master Zhiyan (a person's name) requested to go to the Western Regions to inquire about the matter of obtaining the precepts. After arriving in North India, he met an Arhat (an enlightened being) and asked about this matter. The Arhat said, 'I am only a minor saint and do not know about the matter of obtaining the precepts. You stay here, and I will now go and ask Maitreya (the future Buddha) for you.' Thereupon, he entered samadhi and ascended to heaven to ask Maitreya. Maitreya replied, 'The monks and nuns of China have obtained the precepts, and therefore a foot-long golden flower is given as proof.' After obtaining the answer, the Arhat relayed it to Zhiyan. On the day Zhiyan returned, the god Kapila (a deity's name) escorted him to this land. There was already a golden flower in front of Emperor Wen's palace. The historian divined and said, 'Buddhism has arrived for less than a month.' Zhiyan arrived. On the day of his arrival, the matter of proof was completed, and the golden flower disappeared. During the Yao Qin period, the Tripitaka master Buddhayasas (a translator) from Khotan translated the 'Dharmaguptaka Vinaya' and re-edited the ancient Pratimoksha. Only then was the verse of homage added to the beginning of the scripture. Later, there was a Sramana from the Jin Dynasty

支法領。從於填來達秦國。並重校定。又至元魏世。惠光律師刪改其本亦存歸敬。依齊世法愿律師謹勘大律又生一本。除其歸敬。扶昔漢世古本故也。今存歸敬又依大律。庶使義周緣釋相彰。冀諸諷誦者不損其功耳。此即略明傳譯義訖。第四依文判釋者。於此經中總開三分。一讚德同修分。二開宗審察分。三結示回求分。就贊德同修分中分二。初偈贊戒德。次和合同修。就偈贊中十二行偈分之為四。初之一偈敬傳真法。二有四偈示以聽儀。三有五偈損益殊分。四有二偈明其勝德。先釋初偈敬傳真法者。三寶可敬法必堪傳。是故文言稽首禮諸佛及法比丘僧者設敬也。今演毗尼法令正法久住者傳真法也。禮有三品稽首最尊。故俱舍云。稽首接足故稱敬禮。所敬之境即是諸佛及以法僧。先敬三寶用標嘉瑞。為傳正法令無災障故。成實論云三寶最吉祥故我今初列。今演毗尼法者。毗尼即是調伏滅惡。故無性攝論第七卷云。或一切善能滅眾惡成大涅槃。滅除生死名毗奈耶。今此戒經正治惡行遠得涅槃名毗尼法。令正法久住者。正法有二。一教二證。半月宣傳教法久住。依而得證證法久住。次釋四偈示以聽儀者。文分為三。一讚德以示。二舉名以示。三引證以示。此三示中各敕聽儀。先釋初文。贊此戒經有廣貴德。廣故如海無涯如

【現代漢語翻譯】現代漢語譯本支法領從於闐（Khotan，古代西域國名）來到秦國，並重新校對審定。又到元魏時期，惠光律師刪改了他的版本，但保留了『歸敬』部分。齊朝時，法愿律師仔細校勘大律，又產生一個新版本，刪除了『歸敬』部分，扶持漢朝時期的古本。現在保留『歸敬』，又依據大律，希望意義周全，因緣解釋相互彰顯，期望誦讀的人不減少他們的功德。以上是簡略說明翻譯的意義完畢。第四，依據經文進行判釋。這部經中總共分為三分：一、贊德同修分；二、開宗審察分；三、結示回求分。就贊德同修分中又分二：首先是偈頌讚嘆戒德，其次是和合同修。就偈頌讚嘆中，十二行偈頌分為四部分：最初的一偈是敬傳真法；第二部分有四偈，展示聽法儀軌；第三部分有五偈，說明損益的差別；第四部分有二偈，闡明它的殊勝功德。先解釋第一偈，敬傳真法：三寶值得尊敬，佛法必定可以傳揚。因此經文說『稽首禮諸佛及法比丘僧』，這是表達敬意。『今演毗尼法令正法久住』，這是傳揚真法。禮有三種，稽首最為尊貴。所以《俱舍論》說：『稽首是頭至接足，所以稱為敬禮。』所尊敬的對象就是諸佛以及法、僧。先尊敬三寶，用以標示吉祥的徵兆，爲了傳揚正法，使沒有災難和障礙。成實論說：『三寶最吉祥，所以我現在首先列出。』『今演毗尼法』，毗尼就是調伏和滅除罪惡。所以無性《攝大乘論》第七卷說：『或者一切善能滅除眾惡，成就大涅槃。滅除生死叫做毗奈耶。』現在這部戒經正是治理惡行，長遠地獲得涅槃，所以叫做毗尼法。『令正法久住』，正法有兩種：一是教法，二是證法。半月宣傳，教法就能長久住世；依照教法修行而得到證悟，證法就能長久住世。接下來解釋四偈，展示聽法儀軌。經文分為三部分：一、讚歎功德來展示；二、舉出名稱來展示；三、引用證據來展示。這三種展示中，各自告誡聽法儀軌。先解釋第一部分，讚歎這部戒經有廣大和尊貴的功德。廣大，所以像大海一樣沒有邊際。

【English Translation】 English version Zhi Faling came from Khotan (an ancient kingdom in the Western Regions) to the Qin state and re-examined and finalized it. Later, during the Yuan Wei period, Lawyer Huiguang revised his version, but retained the 'Returning Respect' section. During the Qi Dynasty, Lawyer Fayuan carefully examined the Great Law and produced a new version, removing the 'Returning Respect' section, supporting the ancient version from the Han Dynasty. Now, 'Returning Respect' is retained, and based on the Great Law, it is hoped that the meaning is comprehensive, and the explanations of conditions are mutually clear, and it is hoped that those who recite it will not diminish their merits. The above is a brief explanation of the meaning of the translation. Fourth, based on the scriptures, make a judgment and interpretation. This scripture is divided into three parts: 1. Praising Virtue and Practicing Together; 2. Opening the Doctrine and Examining Carefully; 3. Concluding and Showing Return. The section on Praising Virtue and Practicing Together is further divided into two parts: first, verses praising the virtue of precepts; second, harmonious practice together. In the verses of praise, the twelve lines of verses are divided into four parts: the first verse is to respectfully transmit the true Dharma; the second part has four verses, showing the etiquette of listening to the Dharma; the third part has five verses, explaining the differences in gain and loss; the fourth part has two verses, clarifying its superior merits. First, explain the first verse, respectfully transmitting the true Dharma: The Three Jewels are worthy of respect, and the Dharma must be able to be transmitted. Therefore, the scripture says 'Prostrate and pay homage to all Buddhas, Dharma, and Bhikkhu Sangha,' this is expressing respect. 'Now performing the Vinaya, may the True Dharma abide long,' this is transmitting the true Dharma. There are three types of prostration, with the head touching the feet being the most honorable. Therefore, the Abhidharma-kosa-bhasya says: 'Prostration is with the head touching the feet, therefore it is called reverence.' The object of respect is the Buddhas, Dharma, and Sangha. First, respect the Three Jewels, to indicate auspicious omens, in order to transmit the True Dharma, so that there are no disasters and obstacles. The Tattvasiddhi-sastra says: 'The Three Jewels are most auspicious, therefore I now list them first.' 'Now performing the Vinaya,' Vinaya is the taming and extinguishing of evils. Therefore, the seventh volume of the Asanga's Compendium of Mahayana says: 'Or all good can extinguish all evils, and achieve great Nirvana. Extinguishing birth and death is called Vinaya.' Now this precept scripture is precisely governing evil deeds, and obtaining Nirvana in the long term, therefore it is called Vinaya Dharma. 'May the True Dharma abide long,' there are two types of True Dharma: one is the Teaching, and the other is the Realization. Propagating the Teaching every half month, the Teaching can abide in the world for a long time; practicing according to the Teaching and attaining realization, the Realization can abide in the world for a long time. Next, explain the four verses, showing the etiquette of listening to the Dharma. The scripture is divided into three parts: 1. Praising merits to show; 2. Citing names to show; 3. Quoting evidence to show. In these three showings, each admonishes the etiquette of listening to the Dharma. First, explain the first part, praising this precept scripture for having vast and noble merits. Vast, therefore it is like the sea without boundaries.

明瞭論。第三羯磨竟時四萬二千功德福河頓至身中教廣也。貴故如寶以其戒是七聖財數七聖財者。一信二戒三聞四舍五慧六慚七愧。如開發中已辨。護令不失故云欲護也。眾集聽我說者敕以聽儀。謂須和合不許別眾。不來與欲故云眾集。下當廣釋。第二舉名以示者。略舉二篇及第三少分。初篇永儐故云四棄(此罪須除)。殘依僧懺故曰僧殘(此惡須滅)。犯墮舍財故曰捨墮(此犯須障障謂遮障也)。此之三篇作法稍難是故偏舉。余遂略之。敕聽同前。第三引證以示者。謂引過現七佛同說。一毗婆尸。二式棄。三毗舍浮。四拘留孫。五拘那含牟尼。六迦葉。七釋迦文。七佛略戒如下經文。釋迦廣教如正宗辨。廣之與略文雖有異事意不殊。故云為我說是事也。我今欲善說者誦文不墜。諸賢咸共聽者聽法之儀咸集和合也。次釋五偈損益殊分者文分為二。初有三偈。顯持即得最勝生道若破便失斯益。次有兩偈。若持即得決定勝道。若破便失斯益。先釋前文又分為二。初之兩偈顯得勝生及得定生。次有一偈顯破戒死必懷憂懼。前文分二。初明喻合次舉益勸。喻中約事如人毀足。閤中約法合於毀戒。次舉益勸。若天若人皆是勝生。於五趣中此最勝。故就中分別。欲界人天單名勝生。色無色天名為勝生亦名定生。如文易解。次釋一偈

【現代漢語翻譯】現代漢語譯本：《明瞭論》。在第三羯磨（karma，行為）結束時，四萬二千功德福河頓然涌入身中，教法得以廣弘。戒律珍貴如同寶物，因為它屬於七聖財之列。七聖財分別是：一、信（śrāddha，信仰），二、戒（śīla，戒律），三、聞（śruta，聽聞），四、舍（tyāga，佈施），五、慧（prajñā，智慧），六、慚（hrī，慚愧於自身過錯），七、愧（apatrāpya，羞於他人過錯）。這些在《開發中》已經辨析清楚。爲了守護戒律不失，所以說『欲護』。『眾集聽我說者』，是告誡大家要按照聽法的儀軌。意思是必須和合，不允許另立團體。不來參與者不能給予同意，所以說『眾集』。下面將詳細解釋。第二，『舉名以示者』，是簡略地列舉二篇以及第三篇的少部分。初篇是永遠擯棄的，所以說『四棄』（pārājika，此罪必須去除）。殘篇需要依靠僧團懺悔，所以說『僧殘』（saṃghāvaśeṣa，此惡必須滅除）。犯了墮舍財的罪過，需要捨棄財物，所以說『捨墮』（naiḥsargika-pāyantika，此犯必須遮障，遮障是指遮蓋障礙）。這三篇的作法稍微困難，所以特別列舉。其餘的就省略了。告誡聽法的儀軌與前面相同。第三，『引證以示者』，是指引用過去和現在七佛共同宣說的戒律。一、毗婆尸（Vipaśyin），二、式棄（Śikhin），三、毗舍浮（Viśvabhū），四、拘留孫（Krakucchanda），五、拘那含牟尼（Kanakamuni），六、迦葉（Kāśyapa），七、釋迦文（Śākyamuni）。七佛的簡略戒律如下面的經文。釋迦牟尼佛廣弘的教法如《正宗辨》所辨析。廣和略，文字雖然有所不同，但意思沒有差別。所以說『為我說是事也』。『我今欲善說者』，誦讀經文不遺漏。『諸賢咸共聽者』，是聽法的儀軌，大家都聚集在一起，和合一致。接下來解釋五偈，說明損益的不同之處。這段文字分為兩部分。最初有三偈，顯示持戒就能得到最殊勝的生道，如果破戒就會失去這種利益。其次有兩偈，如果持戒就能得到決定的勝道，如果破戒就會失去這種利益。先解釋前面的文字，又分為兩部分。最初的兩偈顯示得到勝生和得到定生。其次有一偈顯示破戒而死必定懷有憂懼。前面的文字分為兩部分。首先是比喻和合，其次是舉出利益並勸勉。比喻中，以毀壞腳為例。和合中，將毀壞腳比作毀壞戒律。其次是舉出利益並勸勉。無論是天還是人，都是勝生。在五趣之中，這是最殊勝的。所以就此進行分別。欲界的人天，單稱為勝生。色界和無色界的天，稱為勝生，也稱為定生。如經文容易理解。接下來解釋一偈。

【English Translation】 English version: The 'Treatise on Understanding'. At the completion of the third karma (action), forty-two thousand rivers of merit and fortune suddenly enter the body, and the teachings are widely propagated. Precepts are as precious as jewels because they are among the seven noble treasures. The seven noble treasures are: 1. Faith (śrāddha), 2. Discipline (śīla), 3. Learning (śruta), 4. Generosity (tyāga), 5. Wisdom (prajñā), 6. Shame (hrī), 7. Remorse (apatrāpya). These have already been clarified in 'Development'. To protect the precepts from being lost, it is said 'desire to protect'. 'The assembly gathers to hear me speak' is an instruction to follow the proper etiquette for listening to the Dharma. It means that there must be harmony and no separate factions are allowed. Those who do not attend cannot give their consent, hence 'assembly gathers'. This will be explained in detail below. Second, 'listing names to show' is a brief enumeration of the first two sections and a small part of the third. The first section is for permanent expulsion, hence 'four defeats' (pārājika, these offenses must be removed). The remaining section requires confession by the Sangha, hence 'Sangha remains' (saṃghāvaśeṣa, this evil must be eradicated). Committing an offense that requires forfeiting possessions requires abandoning the possessions, hence 'abandonment offense' (naiḥsargika-pāyantika, this offense must be obstructed, obstruction meaning to cover and hinder). The procedures for these three sections are slightly difficult, so they are specifically listed. The rest are omitted. The instruction to listen is the same as before. Third, 'citing evidence to show' refers to citing the precepts commonly spoken by the seven Buddhas of the past and present. 1. Vipaśyin, 2. Śikhin, 3. Viśvabhū, 4. Krakucchanda, 5. Kanakamuni, 6. Kāśyapa, 7. Śākyamuni. The brief precepts of the seven Buddhas are as in the following text. The extensive teachings of Śākyamuni Buddha are as analyzed in 'Distinguishing the Orthodox Lineage'. Although the words of the extensive and brief teachings are different, the meaning is not different. Therefore, it is said 'speak these things for me'. 'I now wish to speak well' means reciting the text without omission. 'All the wise ones listen together' is the etiquette for listening to the Dharma, everyone gathers together in harmony. Next, explaining the five verses, illustrating the differences in loss and gain. This passage is divided into two parts. The first three verses show that upholding the precepts leads to the most excellent path of rebirth, and breaking them leads to the loss of this benefit. The next two verses show that upholding the precepts leads to the determined path of victory, and breaking them leads to the loss of this benefit. First, explain the preceding text, which is again divided into two parts. The first two verses show obtaining excellent rebirth and obtaining determined rebirth. The next verse shows that dying after breaking the precepts will certainly bring worry and fear. The preceding text is divided into two parts. First is the analogy and combination, and second is the presentation of benefits and exhortation. In the analogy, the example is of destroying one's foot. In the combination, destroying one's foot is compared to breaking the precepts. Next is the presentation of benefits and exhortation. Whether it is gods or humans, it is excellent rebirth. Among the five realms, this is the most excellent. Therefore, a distinction is made here. The gods and humans of the desire realm are simply called excellent rebirth. The gods of the form and formless realms are called excellent rebirth and also determined rebirth. As the text is easy to understand. Next, explain the one verse.

破戒死者。喻中約事憂悔昔時轄軸不罕。閤中約法合於先時毀破禁戒。若毀重戒喻同折軸。若毀輕戒喻同失轄。于臨終時險趣相現方懷恐懼。故涅槃十一云。何等名為破戒死。毀犯去來現在諸佛所制禁戒是名破戒死。次釋兩偈決定勝道有違有順。初偈為顯聖道加行。次偈為顯聖道自體。聖道斷惑決定不可還為凡夫故名決定勝道也。先釋初偈喻中約事鏡觀好醜。閤中約法合說戒相以曉全毀。全即生喜喜故身安安故受樂樂故得定。即是順於聖道加行。毀即生憂憂故發生身心熱惱正違聖道也。次釋聖道體者喻中約事勇怯進退。閤中約法凈穢安畏。若能永斷破戒煩惱名為勇進。即是凈安。安謂寂滅涅槃安樂。若不能斷破戒煩惱名為怯退。即是穢畏。畏謂極長三途恐畏。次釋二偈偏明勝德者文二。初一偈半正明勝德。次半偈依勝制說。先釋前文喻中約事四最不同。閤中約法總合四最。世間王為最者勢力大故。眾流海為最者悉容納故。眾星月為最者清涼勝故。眾聖佛為最者德無量故。次釋法合。一切眾律中者律有三種。謂別解脫靜慮無漏名為一切。一切律中戒經為最。三學居初生余學故最含四義。一者勢摧破戒。二者納恒沙德。以持戒人身器清凈。是故容納世出世間種種功德。三者樂如清涼。四者戒德無量。次釋半偈依勝制說者。

【現代漢語翻譯】現代漢語譯本破戒死者：譬如約定好的事情，卻因為憂慮後悔而像車軸或轄（xiá）一樣損壞，這種情況並不少見。這裡比喻違背了先前約定好的戒律。如果毀壞的是重戒，就像折斷了車軸；如果毀壞的是輕戒，就像丟失了車轄。在臨終的時候，種種危險的景象顯現，才感到恐懼。所以《涅槃經》第十一卷說：『什麼叫做破戒而死？就是毀壞過去、現在、未來諸佛所制定的禁戒，這就叫做破戒而死。』接下來解釋兩首偈頌，說明決定勝道的違順之處。第一首偈頌是爲了顯示聖道的加行（修行前的準備），第二首偈頌是爲了顯示聖道本身。聖道能夠斷除迷惑，一旦證得，決定不會再退回凡夫的境界，所以稱為決定勝道。先解釋第一首偈頌：譬如照鏡子，觀察自己的容貌是美是醜。這裡比喻戒律，通過講述戒相來使人明白什麼是完全的持戒，什麼是完全的毀戒。完全持戒就會產生喜悅，因為喜悅所以身體安穩，因為身體安穩所以感受快樂，因為感受快樂所以能夠得定。這就是順應聖道的加行。毀壞戒律就會產生憂愁，因為憂愁所以身心產生熱惱，這正是違背聖道。接下來解釋聖道的本體：譬如人的勇敢或怯懦，前進或後退。這裡比喻清凈或污穢，安穩或畏懼。如果能夠永遠斷除破戒的煩惱，就叫做勇猛精進，也就是清凈安穩。安穩指的是寂滅涅槃的安樂。如果不能斷除破戒的煩惱，就叫做怯懦退縮，也就是污穢畏懼。畏懼指的是極其漫長的三途（地獄、餓鬼、畜生）的恐懼。接下來解釋兩首偈頌，著重說明殊勝的功德，分為兩部分。前一部分用一偈半的篇幅正面說明殊勝的功德，後半偈說明依據殊勝的功德而制定的戒律。先解釋前文：譬如世間的四種最殊勝的事物各不相同。這裡比喻總合四種最殊勝的戒律。世間的國王最為殊勝，因為他的勢力最大；眾多的河流以大海最為殊勝，因為大海能夠容納一切；眾多的星星以月亮最為殊勝，因為月亮清涼明亮；眾多的聖人以佛最為殊勝，因為佛的功德無量。接下來解釋法義的結合：在一切的律中，律有三種，分別是別解脫律儀（prātimokṣa）、靜慮律儀（dhyāna-saṃvara）、無漏律儀（anāsrava-saṃvara），這三種律儀稱為一切。一切律中以戒經最為殊勝。三學（戒、定、慧）以戒為首，因為戒能生出其餘的學問，所以最為殊勝，包含四種意義：第一，勢力能夠摧毀破戒；第二，能夠容納恒河沙數般的功德，因為持戒的人身心清凈，所以能夠容納世間和出世間的種種功德；第三，快樂如同清涼；第四，戒的功德無量。接下來解釋後半偈，說明依據殊勝的功德而制定的戒律。

【English Translation】 English version The deceased who broke precepts: It's not uncommon to see someone, due to worry and regret, break a promise like a damaged axle or linchpin (xiá). This is a metaphor for violating previously agreed-upon precepts. Breaking a major precept is like breaking an axle; breaking a minor precept is like losing a linchpin. At the time of death, various dangerous signs appear, and only then does one feel fear. Therefore, the eleventh volume of the Nirvana Sutra says: 'What is called dying after breaking precepts? It is destroying the precepts established by the Buddhas of the past, present, and future. This is called dying after breaking precepts.' Next, explain the two verses, illustrating the agreement and disagreement with the path of decisive victory (decisive victory path). The first verse is to show the preliminary practices (preparations for practice) of the holy path, and the second verse is to show the holy path itself. The holy path can eliminate delusion, and once attained, one will definitely not regress to the state of an ordinary person, so it is called the path of decisive victory. First, explain the first verse: It's like looking in a mirror to observe whether one's appearance is beautiful or ugly. Here, it is a metaphor for precepts, using the explanation of the characteristics of precepts to make people understand what complete adherence to precepts is and what complete violation of precepts is. Complete adherence to precepts will generate joy, because of joy, the body is stable, because the body is stable, one experiences happiness, and because one experiences happiness, one can attain samadhi (concentration). This is in accordance with the preliminary practices of the holy path. Breaking precepts will generate sorrow, and because of sorrow, the body and mind produce heat and vexation, which is precisely contrary to the holy path. Next, explain the essence of the holy path: It's like a person's courage or cowardice, advancing or retreating. Here, it is a metaphor for purity or impurity, stability or fear. If one can permanently eliminate the afflictions of breaking precepts, it is called courageous progress, which is purity and stability. Stability refers to the bliss of tranquil nirvana. If one cannot eliminate the afflictions of breaking precepts, it is called cowardly retreat, which is impurity and fear. Fear refers to the extreme and prolonged fear of the three evil paths (hell, hungry ghosts, animals). Next, explain the two verses, focusing on the explanation of the supreme merits, divided into two parts. The first part uses one and a half verses to directly explain the supreme merits, and the second half verse explains the precepts established based on the supreme merits. First, explain the preceding text: It's like the four most supreme things in the world are different from each other. Here, it is a metaphor for the total combination of the four most supreme precepts. The king of the world is the most supreme because his power is the greatest; among the many rivers, the ocean is the most supreme because the ocean can contain everything; among the many stars, the moon is the most supreme because the moon is cool and bright; among the many saints, the Buddha is the most supreme because the Buddha's merits are immeasurable. Next, explain the combination of Dharma meanings: Among all the Vinayas (rules), there are three types of Vinaya, namely Pratimoksha-samvara (individual liberation vows), Dhyana-samvara (meditative vows), and Anasrava-samvara (undefiled vows). These three types of Vinaya are called all. Among all the Vinayas, the Precept Sutra is the most supreme. The Three Learnings (sila, samadhi, prajna) take Sila (precepts) as the head, because Sila can generate the remaining learnings, so it is the most supreme, containing four meanings: First, the power can destroy the breaking of precepts; second, it can contain merits like the sands of the Ganges River, because the body and mind of a person who upholds precepts are pure, so it can contain various worldly and supramundane merits; third, happiness is like coolness; fourth, the merits of precepts are immeasurable. Next, explain the second half verse, explaining the precepts established based on the supreme merits.

由具如前四種最勝。是故如來依此立制令半月說。若時久延便令廢忌。若時更促事恐煩勞。故唯半月半月而說。自下第二和合同修文分為三。初制和合(從和合僧集會乃至答云說戒羯磨是也)。次制同法(從大德僧聽已下是)。后勸聞修(從諸大德我今欲說已下是也)。初制和合即是說戒羯磨二事前方便也。故律雲和合者一羯磨一說戒也。凡制和合必托界同。故須對此二門分別。一者泛辨諸界不同。二者正釋和合僧集。第一泛論諸界有十一種。謂自然三大界四小界四。故成十一也。或準善見論加一自然即十二也。又更通論加其水界自然及攝衣界庫藏處說戒堂結凈地等合十七種。且辨自然本緣起者。佛初緣時于說戒日一化弟子制令盡集。大迦賓菟是大羅漢。自恃清凈便作思念。我于說戒若赴不赴皆是清凈。是故不赴。佛躬自喚罰迦賓菟。令其步涉不乘神足。語迦賓云。凡說戒法應當恭敬尊重承事。若汝不欲恭敬尊重誰當恭敬。若不和合一處同說得突吉羅。若準僧祇二十七是阿那律罰令步赴失肉眼。故極苦方至。廣說如律。自後又以盡一化集疲勞廢業。遂開隨處白二羯磨結說戒堂于中說戒。爾時猶未制結諸界。遠路共赴一說戒堂。猶為疲極。又開隨處結大界已和合同說。結界之前依自然集此之自然。古來相承自有三別。一

【現代漢語翻譯】現代漢語譯本由於具備前面所說的四種最殊勝之處，所以如來依據這些設立制度，規定每半個月誦說一次戒律。如果時間拖延太久，就會導致廢弛懈怠；如果時間過於緊迫，又恐怕事情繁瑣勞累。因此，才規定每半個月誦說一次。下面第二部分，關於和合共同修行的部分，分為三個小部分。首先是制定和合（從『和合僧』開始，直到回答『是說戒羯磨』）。其次是制定共同遵守的法（從『大德僧聽』以下）。最後是勸勉聽聞和修行（從『諸大德我今欲說』以下）。最初制定和合，實際上是誦說戒律和羯磨兩種儀式的前方便。所以律中說，和合就是指羯磨和誦戒。凡是制定和合，必定依託于共同的界限。因此，需要對這兩個方面進行分別說明。一是泛泛地辨別各種不同的界限；二是正式解釋和合僧眾的集會。第一，泛泛地論述各種界限，共有十一種，即三大自然界和四個小界，總共十一種。或者按照《善見論》的說法，加上一個自然界，就是十二種。如果更廣泛地論述，加上水界、自然界以及攝衣界、庫藏處、說戒堂、結凈地等，總共有十七種。先辨別自然界的本源。佛陀最初在教化弟子時，在誦戒日讓所有弟子都聚集在一起。摩訶迦賓那（Mahakappina）（偉大的阿羅漢）自恃清凈，便心想：我參加或不參加誦戒，都是清凈的。因此沒有去參加。佛陀親自呼喚並責罰迦賓那（Mahakappina），讓他步行前往，不許使用神通。佛陀對迦賓那（Mahakappina）說：凡是誦戒之法，都應當恭敬、尊重、承事。如果你不恭敬、尊重，誰還會恭敬？如果不和合一處共同誦說，就會犯突吉羅罪。如果按照《僧祇律》的說法，二十七事中，阿那律（Anuruddha）因為責罰他步行前往而失去了肉眼。所以他極其辛苦才到達。詳細的說法見律藏。後來又因為每次都讓所有弟子聚集在一起，導致疲勞，荒廢了事業，於是允許在各自的地方通過白二羯磨結界，建立說戒堂，在其中誦戒。當時還沒有制定結界的制度，遠路的人共同前往一個說戒堂，仍然非常疲憊。後來又允許在各自的地方結大界，然後和合同誦。在結界之前，依據自然聚集，這種自然聚集，古來相傳有三種區別。

【English Translation】 English version Because it possesses the aforementioned four supreme qualities, the Tathagata established this system, decreeing that the precepts be recited every half-month. If the time is prolonged, it will lead to negligence and laxity; if the time is too short, it is feared that things will be cumbersome and laborious. Therefore, it is stipulated that the precepts be recited every half-month. The second part below, concerning harmonious and joint practice, is divided into three parts. First, the establishment of harmony (starting from 'harmonious Sangha' and ending with the answer 'it is the precept recitation Karma'). Second, the establishment of the Dharma to be jointly observed (from 'Venerable Sangha, listen' onwards). Finally, exhortation to listen and practice (from 'Venerable ones, I now wish to recite' onwards). The initial establishment of harmony is actually the preliminary preparation for the two rituals of reciting the precepts and Karma. Therefore, the Vinaya says that harmony refers to Karma and precept recitation. Whenever harmony is established, it must rely on a common boundary. Therefore, it is necessary to explain these two aspects separately. One is to generally distinguish various different boundaries; the other is to formally explain the assembly of the harmonious Sangha. First, generally discussing the various boundaries, there are eleven types, namely the three major natural boundaries and the four minor boundaries, totaling eleven. Or, according to the Samantapasadika, adding one natural boundary, there are twelve types. If discussed more broadly, adding the water boundary, the natural boundary, as well as the robe-receiving boundary, the treasury, the precept recitation hall, the purified ground, etc., there are a total of seventeen types. First, distinguish the origin of the natural boundary. When the Buddha first taught his disciples, he had all the disciples gather together on the precept recitation day. Mahakappina (a great Arhat), relying on his own purity, thought: Whether I attend the precept recitation or not, I am pure. Therefore, he did not attend. The Buddha personally called and punished Mahakappina, ordering him to walk there and not use his supernatural powers. The Buddha said to Mahakappina: All precepts should be respected and served. If you do not respect them, who will? If you do not gather together in harmony to recite them, you will commit a Dukkata offense. According to the Mahasamghika Vinaya, in the twenty-seventh matter, Anuruddha lost his physical eyes because he punished him for walking there. Therefore, he arrived with great difficulty. Detailed explanations can be found in the Vinaya. Later, because gathering all the disciples together every time caused fatigue and neglected their work, it was allowed to establish precept recitation halls in their respective places through the white second Karma, and to recite the precepts in them. At that time, the system of establishing boundaries had not yet been established, and people from far away still gathered together in one precept recitation hall, which was still very tiring. Later, it was allowed to establish large boundaries in their respective places, and then recite them harmoniously. Before establishing the boundaries, they gathered according to nature, and this natural gathering has three distinctions passed down from ancient times.

者依十誦律第二十二云。諸比丘于無僧坊聚落中初作僧坊未結界。爾時齊幾許。佛言隨聚落。聚落界分齊是僧坊界。古來判云。此是可分別聚落。欲結界者盡聚落集。此謂了知人家有僧可令喚集故名可分別也。二者若不可分別聚落。依僧祇律第八卷云。五肘弓量七弓種一庵婆羅樹。齊七庵婆羅樹相去。爾所羯磨者名善作羯磨。異眾相見無別眾罪。古來判云。既同聚落異眾相見許無別眾。明知即是聚落之中不知誰家有僧無僧。不可盡喚故名不可分別聚落也。三者若於阿蘭若迥無村處於僧坊中欲結界時。依十誦律云。諸比丘無聚落空處初作僧坊齊幾許。佛言方拘慮舍。古來相傳依雜寶藏經注云。拘慮舍者五里也。今詳十誦是薩婆多宗。薩婆多宗四肘弓量五百弓為一拘慮舍計當二里。故俱舍頌云四肘為弓量五百拘慮舍。何須不依。又準善見論第十七。阿蘭若界七盤陀羅。一盤陀羅二十八肘。若不同意者得作法事。計當五十八步半一尺八寸。既云不同意者。明知義同聚落之中不可分別。故開近集。若加此一有四自然。四自然界中皆得集僧結作法界。若於水中不得結界。但得於中作對首等。如善見論。但取眾中健人水灑所及之處作自然界。於四自然周圓之內欲結界時。僧盡赴集不許受欲。既集僧訖任僧量宜。或大或小。作布薩界

【現代漢語翻譯】現代漢語譯本：根據《十誦律》第二十二卷記載，眾比丘在沒有僧坊的聚落中初次建造僧坊，尚未結界。當時，結界的範圍應該有多大？佛說：『隨聚落而定。聚落的邊界就是僧坊的邊界。』古來的判決說，這指的是可以分辨的聚落。想要結界時，要召集整個聚落的人。這是因為知道哪家有人出家，可以讓人去召集，所以稱為可以分辨的聚落。第二種情況是，如果是不可分辨的聚落，根據《僧祇律》第八卷記載，以五肘為一弓的長度，七弓的距離種植一棵庵婆羅樹（芒果樹）。以七棵庵婆羅樹之間的距離為界限，按照這個距離羯磨（儀式）才算是善作羯磨。即使不同僧團相見，也沒有別眾的罪過。古來的判決說，既然同在一個聚落，不同僧團相見也允許沒有別眾的罪過。這說明在聚落之中，不知道誰家有僧人，無法全部召集，所以稱為不可分辨的聚落。第三種情況是，如果在阿蘭若（寂靜處），完全沒有村落，在僧坊中想要結界時，根據《十誦律》記載，眾比丘在沒有聚落的空曠之處初次建造僧坊，結界的範圍應該有多大？佛說：『一方拘盧舍（距離單位）。』古來相傳，根據《雜寶藏經注》記載，拘盧舍是五里。現在詳細考察，《十誦律》是薩婆多部（一切有部）的律典。薩婆多部以四肘為一弓的長度，五百弓為一拘盧舍，計算下來應該是二里。所以《俱舍頌》說：『四肘為弓量，五百拘盧舍。』為什麼不依據這個標準呢？又根據《善見論》第十七卷，阿蘭若的邊界是七盤陀羅（距離單位），一盤陀羅是二十八肘。如果不同意這個標準，可以舉行法事。計算下來大約是五十八步半一尺八寸。既然說『不同意』，說明其意義與聚落之中不可分辨的情況相同，所以允許就近召集。如果加上這一個，就有四個自然界。在四個自然界的範圍內，都可以聚集僧眾結界作法。如果在水中，不能結界，但可以在水中作對首等儀式，如《善見論》所說。只需選取僧眾中身強力壯的人，以水灑到的地方作為自然界。在四個自然界周圓之內想要結界時，僧眾全部赴會，不允許受欲（委託）。聚集僧眾完畢后，由僧眾酌情決定結界範圍的大小，作為布薩界（說戒的範圍）。

【English Translation】 English version: According to the twenty-second section of the Daśabhāṇavāra-vinaya (十誦律), if monks are initially constructing a saṃghārāma (monastery) in a settlement without any existing monasteries, and have not yet established its boundaries, how far should the boundary extend? The Buddha said, 'It depends on the settlement. The boundary of the settlement is the boundary of the saṃghārāma.' Ancient interpretations state that this refers to a 'discernible settlement' (可分別聚落). Those wishing to establish boundaries should gather the entire settlement. This is because it is known which households have members who have become monks, allowing for them to be summoned, hence the name 'discernible settlement'. Secondly, in the case of an 'indiscernible settlement' (不可分別聚落), according to the eighth volume of the Mahāsaṃghika-vinaya (僧祇律), if one amba (mango) tree is planted every seven dhanus (bow-lengths), with one dhanus being five hastas (cubits), then the distance between seven amba trees serves as the boundary. Performing the karma (ritual) according to this distance is considered a 'well-performed karma'. Even if different saṃghas (monastic communities) encounter each other, there is no offense of 'separate assembly' (別眾). Ancient interpretations state that since they are in the same settlement, different saṃghas encountering each other are permitted without the offense of 'separate assembly'. This indicates that within the settlement, it is unknown which households have monks, making it impossible to summon everyone, hence the name 'indiscernible settlement'. Thirdly, if in an āraṇya (remote wilderness) completely devoid of villages, one wishes to establish boundaries for a saṃghārāma, according to the Daśabhāṇavāra-vinaya, if monks are initially constructing a saṃghārāma in an empty place without any settlements, how far should the boundary extend? The Buddha said, 'One krośa (拘盧舍, unit of distance).' According to traditional accounts in the commentary on the Avadāna-śataka (雜寶藏經注), a krośa is five li (Chinese miles). Upon closer examination, the Daśabhāṇavāra-vinaya belongs to the Sarvāstivāda school (薩婆多宗). The Sarvāstivāda school defines one dhanus as four hastas, and five hundred dhanus as one krośa, which calculates to two li. Therefore, the Abhidharmakośa (俱舍頌) states, 'Four hastas are a dhanus, five hundred krośas.' Why not adhere to this standard? Furthermore, according to the seventeenth volume of the Samantapāsādikā (善見論), the boundary of an āraṇya is seven paṇḍaras (盤陀羅, unit of distance), with one paṇḍara being twenty-eight hastas. If one disagrees with this standard, a karma (ritual) can be performed. This calculates to approximately fifty-eight and a half steps, one foot and eight inches. Since it states 'if one disagrees', it indicates that its meaning is the same as the indiscernible situation within a settlement, therefore allowing for gathering nearby. If this one is added, there are four natural boundaries. Within the four natural boundaries, monks can gather to establish boundaries and perform the ritual. If it is in water, boundaries cannot be established, but one can perform pratimokṣa (recitation of precepts) and other rituals, as stated in the Samantapāsādikā. One only needs to select strong individuals from the saṃgha and use the area reached by the water they sprinkle as the natural boundary. When wishing to establish boundaries within the circumference of the four natural boundaries, all monks must attend, and chanda (proxy consent) is not permitted. After gathering the saṃgha, the saṃgha decides on the size of the boundary, either large or small, to serve as the poṣadha-sīmā (布薩界, boundary for recitation of precepts).

。其布薩界或用寺塘隨其曲直以為標限。或於迥地堅石釘材。或指樹山任情所樂應取之處。使一比丘打木白僧。僧羯磨師依唱分齊白二結之。結界成訖盡此界內並須赴集。縱有緣事身不來赴即須附欲及附清凈來至僧中。僧中先隨余所為事作羯磨訖後方說戒。然布薩界大者有四小者有一。所言四者第一人法二同界。如向所論。本同一寺而結成者。是此界本制不緣于食故得此名。二者食法二同界。如有兩寺先各別。依人法二同今忽兩寺欲同飲食及同作法。二寺各自白二羯磨解卻舊界。別更合唱兩寺標相更加羯磨。同爲食法二同界也。三者法同食別界。如有兩寺先各別。依人法二同今忽兩寺但欲同法而各別食。二寺各解及以更結準前應知。四者食同法別界。如有兩寺先各別。依人法二同今忽兩寺欲同飲食不同作法。兩寺眾僧隨集一寺。或可要集有食寺中作白二法和同共食。此即不須解先舊界。尋佛本意約法同別以興結果。今此但為欲得同食不欲同法。是故不解舊作法界。此上四界羯磨結法廣如律中說戒犍度。各如本結。𨺋相之內必須同集。又準說戒犍度須有小界。謂布薩日比丘道行。若得總和同結大界于中說戒。此為大善。如其不得作。隨同友當下道外共集一處同結小界作說戒事。結法文云。大德僧聽。今有爾許比丘集。若

【現代漢語翻譯】現代漢語譯本：他們的布薩界（Posadha-sīmā，舉行布薩儀式的區域）或者利用寺院的池塘，根據其彎曲或筆直的形狀作為邊界標誌。或者在偏遠的地方，用堅硬的石頭或木材釘牢作為標記。或者隨意指向樹木或山丘，選擇他們喜歡的地方。讓一位比丘敲木魚告知僧眾。羯磨師（Karmacharya，主持羯磨儀式的僧人）依照唱誦的順序，通過白二羯磨（batti-dvaya-kamma，一種正式的僧團決議程式）來確定邊界。結界完成後，所有在此界內的比丘都必須參加集會。即使有事不能親自前來，也必須通過附欲（chandam，表達意願）和附清凈（parisuddhi，聲明清凈）的方式傳達給僧團。僧團先按照其他需要處理的事項進行羯磨，然後再說戒（recite the Patimokkha）。布薩界有大有小，大的有四種，小的有一種。所說的四種是：第一，人法二同界。就像前面所說的，本來是同一個寺院結成的界，因為這個界最初的制定不涉及食物，所以得名『人法二同』。第二，食法二同界。如果有兩個寺院，先前各自獨立，按照人法二同的原則，現在突然兩個寺院想要共同飲食和共同舉行儀式。兩個寺院各自通過白二羯磨解除舊的界限，然後重新一起唱誦，確定兩個寺院的邊界標誌，再進行羯磨，共同結成食法二同界。第三，法同食別界。如果有兩個寺院，先前各自獨立，按照人法二同的原則，現在突然兩個寺院只想共同舉行儀式，但各自飲食。兩個寺院各自解除舊的界限，然後重新結界，方法和前面一樣。第四，食同法別界。如果有兩個寺院，先前各自獨立，按照人法二同的原則，現在突然兩個寺院想要共同飲食，但不同時舉行儀式。兩個寺院的僧眾聚集在一個寺院，或者約定在有食物的寺院中，通過白二羯磨的方式共同飲食。這樣就不需要解除先前的舊界。根據佛陀的本意，是根據法是否相同來決定結果。現在這樣做只是爲了共同飲食，而不是爲了共同舉行儀式，所以不需要解除舊的作法界。以上四種界的羯磨結界方法，詳細的記載在律藏的說戒犍度（Patimokkha-khandhaka）中，各自按照原本的結界方式。在結界範圍內，必須共同集會。又根據說戒犍度的規定，需要有小界。就是在布薩日，比丘在路上行走，如果能夠總和在一起，共同結成大界，在其中說戒，這是最好的。如果不能這樣做，就和同伴在路邊或道路外共同聚集在一處，共同結成小界，進行說戒儀式。結界的文句是：『大德僧聽，現在有這麼多比丘聚集。』

【English Translation】 English version: Their Posadha-sīmā (the boundary for holding the Posadha ceremony) either uses the temple's pond, according to its curves or straight lines, as a boundary marker. Or, in a remote place, nails solid stones or wood as markers. Or, arbitrarily points to trees or mountains, choosing the place they like. Let one bhikkhu strike the wooden fish to inform the Sangha. The Karmacharya (the monk who presides over the Karma ceremony) follows the order of chanting, using the batti-dvaya-kamma (a formal Sangha resolution procedure) to determine the boundary. Once the boundary is established, all bhikkhus within this boundary must attend the assembly. Even if they cannot come in person due to circumstances, they must convey their chandam (expression of intention) and parisuddhi (declaration of purity) to the Sangha. The Sangha first performs Karma according to other matters that need to be dealt with, and then recites the Patimokkha. There are large and small Posadha-sīmā, four types of large ones and one type of small one. The four types are: first, the sīmā with the same people and the same Dharma. As mentioned earlier, it is a sīmā originally established by the same temple. Because the initial establishment of this sīmā does not involve food, it is named 'same people and same Dharma'. Second, the sīmā with the same food and the same Dharma. If there are two temples that were previously independent, according to the principle of the same people and the same Dharma, now suddenly the two temples want to share food and hold ceremonies together. The two temples each dissolve the old boundaries through batti-dvaya-kamma, and then chant together again, determine the boundary markers of the two temples, and then perform Karma to jointly establish the sīmā with the same food and the same Dharma. Third, the sīmā with the same Dharma but different food. If there are two temples that were previously independent, according to the principle of the same people and the same Dharma, now suddenly the two temples only want to hold ceremonies together, but eat separately. The two temples each dissolve the old boundaries and then re-establish the boundaries, using the same method as before. Fourth, the sīmā with the same food but different Dharma. If there are two temples that were previously independent, according to the principle of the same people and the same Dharma, now suddenly the two temples want to share food but not hold ceremonies at the same time. The Sangha of the two temples gathers in one temple, or agrees to gather in the temple with food, and share food through batti-dvaya-kamma. In this way, there is no need to dissolve the previous old boundary. According to the Buddha's original intention, the result is determined based on whether the Dharma is the same. Now, this is only done for the purpose of sharing food, not for holding ceremonies together, so there is no need to dissolve the old sīmā. The Karma establishment method for the above four types of sīmā is recorded in detail in the Patimokkha-khandhaka of the Vinaya Pitaka, each according to the original establishment method. Within the established boundary, it is necessary to gather together. Also, according to the regulations of the Patimokkha-khandhaka, there needs to be a small sīmā. That is, on the Posadha day, if the bhikkhus are walking on the road, if they can gather together and jointly establish a large sīmā and recite the Patimokkha within it, that would be best. If this cannot be done, they should gather together with their companions on the roadside or outside the road, jointly establish a small sīmā, and perform the Patimokkha ceremony. The text for establishing the boundary is: 'Listen, venerable Sangha, now so many bhikkhus have gathered.'

僧時到僧忍聽結小界。白如是羯磨準知。此即名為難說戒界也。亦名數人界也。上來大四小一併名布薩界。就前四大界中至夏滿日自恣之時亦必依之作自恣事。若在道行至自恣日有難自恣準同說戒。亦開小界。然難自恣結小界文云。大德僧聽。齊如是比丘坐處。若僧時到僧忍聽。僧於此處結小界。白如是羯磨準知。此即名為難自恣界。亦名坐處滿界也。又結戒場並難受戒怙前說戒自恣二小合為四小。並前四大及三自然合十一界。三自然界中若加善見七盤陀羅蘭若難集合十二界也。此十二界皆是集僧之處。其說戒堂是所赴處。非是齊此明集僧義。自余衣界凈地庫藏皆非為辨集僧之義。廣論結解法式及明所用如大律及羯磨本中。今此略陳隨其所應。大四小一盡界須集故云和合僧集會等也。第二正釋和合義者。竊尋律文有三種文。並此戒本合有四種。四種文中兩文直解和合之義。兩文具辨簡雜留純作法方便也。且準瞻波犍度解和合云同一住處和合一處(即是應來者來)。羯磨時應與欲者與欲(且言與欲理實並與清凈)。現前應得呵者不呵(清凈比丘雖來赴集。不肯同法法即不成。今既肯同即是應得呵者不呵也。若不清凈縱不肯同體非僧。故雖呵不破法事)。此之三義以釋和合。準雜犍度開為五義以勸應和。故彼文云有五法應

【現代漢語翻譯】現代漢語譯本僧眾時間到，僧眾同意聽取結小界（kṣetra-sīmā，戒律區域）的羯磨（kamma，儀式）。如是白二羯磨（jñapti-dvitiya-kamma，兩次宣告的儀式）后，便知曉此即名為難說戒界（kathina-sīmā，難以宣說戒律的區域）。也稱為數人界（gaṇa-sīmā，人數限制的區域）。以上四大界（mahā-sīmā，主要區域）和小一界（khuddaka-sīmā，次要區域）合起來，總稱為布薩界（uposatha-sīmā，舉行布薩儀式的區域）。在前面的四大界中，到了夏滿日（cāturmāsya，雨季結束）自恣（pravāraṇā，僧眾互相指出過失）之時，也必須依據這些區域來舉行自恣儀式。如果在路上行走，到了自恣日有難以舉行自恣的情況，可以參照說戒（prātimokṣa，背誦戒律）的規定，也開設小界。然而，難以自恣時結小界的文是這樣說的：『大德僧眾請聽，齊如是比丘坐處。若僧眾時間到，僧眾同意聽取。僧眾於此處結小界。』如是白二羯磨后，便知曉此即名為難自恣界（apravāraṇā-sīmā，難以舉行自恣儀式的區域），也稱為坐處滿界（āsana-pūraka-sīmā，座位已滿的區域）。又，結戒場（sīmā-bandha，結界場所）以及難以受戒（dussīlya，破戒）時，加上前面說戒和自恣的兩個小界，合為四個小界。再加上前面的四大界以及三個自然界（svabhāva-sīmā，自然形成的區域），合為十一界。在三個自然界中，如果加上善見七盤陀羅蘭若（Sudassana-sattapaṇḍaravana，善見七盤陀羅蘭若），難以**，就成為十二界。這十二界都是僧眾集會之處。而說戒堂（prātimokṣa-gṛha，宣說戒律的場所）是前往之處，並非僅僅在此處表明集僧的意義。其餘的衣界（cīvara-sīmā，袈裟放置區域）、凈地（kappiya-bhūmi，適合的土地）、庫藏（kośa，倉庫）等，都不是爲了辨別集僧的意義。關於結界和解界的詳細方法以及所使用的物品，可以參考《大律》（Mahāvagga，律藏大品）和羯磨本（kamma-vākya，羯磨儀軌）。現在這裡簡略地陳述，根據具體情況而定。四大界和小一界都需要僧眾集會，所以說『和合僧』（saṃgha-sāmagrī，僧團和合）等等。第二，正確解釋和合的意義。我仔細查閱律文，有三種文，加上這部戒本，共有四種。四種文中，有兩種文直接解釋和合的意義，有兩種文具體辨別簡雜留純，作為作法的方便。且依據《瞻波犍度》（Campā-khandhaka，瞻波犍度）解釋和合，說『同一住處和合一處（即是應來者來）。羯磨時應與欲者與欲（且言與欲理實並與清凈）。現前應得呵者不呵（清凈比丘雖來赴集。不肯同法法即不成。今既肯同即是應得呵者不呵也。若不清凈縱不肯同體非僧。故雖呵不破法事）。』這三種意義用來解釋和合。依據《雜犍度》（Culla-vagga，小品）開為五種意義，用來勸導應當和合。所以那裡的文說，有五種法應當

【English Translation】 English version When the Saṃgha's time has arrived, may the Saṃgha listen to the establishment of a small boundary (kṣetra-sīmā, boundary for monastic acts). Knowing this standard through such a jñapti-dvitiya-kamma (formal act with two announcements). This is called a 'difficult-to-recite boundary' (kathina-sīmā, boundary where it's difficult to recite the Patimokkha). It is also called a 'boundary of a few people' (gaṇa-sīmā, boundary with limited members). The above four major boundaries (mahā-sīmā, major boundaries) and one minor boundary (khuddaka-sīmā, minor boundary) together are called the 'Uposatha boundary' (uposatha-sīmā, boundary for Uposatha ceremony). Within the four major boundaries mentioned earlier, when the full day of the summer season (cāturmāsya, end of rainy season) arrives for the Pravāraṇā (pravāraṇā, invitation), one must rely on these boundaries to perform the Pravāraṇā ceremony. If one is traveling on the road and encounters difficulties in performing the Pravāraṇā on the Pravāraṇā day, one can follow the rules of reciting the Prātimokṣa (prātimokṣa, monastic code) and establish a small boundary. However, the text for establishing a small boundary when it is difficult to perform the Pravāraṇā says: 'Venerable Saṃgha, please listen. As far as the place where the bhikkhus are sitting. If the Saṃgha's time has arrived, may the Saṃgha listen. The Saṃgha establishes a small boundary here.' Knowing this standard through such a jñapti-dvitiya-kamma. This is called a 'difficult-to-perform-Pravāraṇā boundary' (apravāraṇā-sīmā, boundary where it's difficult to perform Pravāraṇā), and it is also called a 'seat-filling boundary' (āsana-pūraka-sīmā, boundary where seats are full). Furthermore, the boundary for establishing a sīmā (sīmā-bandha, boundary establishment), and when it is difficult to receive ordination (dussīlya, immorality), adding the two small boundaries of reciting the Prātimokṣa and Pravāraṇā mentioned earlier, makes four small boundaries. Adding these to the four major boundaries and the three natural boundaries (svabhāva-sīmā, natural boundaries), makes eleven boundaries. Among the three natural boundaries, if one adds Sudassana-sattapaṇḍaravana (Sudassana-sattapaṇḍaravana, Sudassana-sattapaṇḍaravana), difficult to **, it becomes twelve boundaries. These twelve boundaries are all places where the Saṃgha gathers. The Prātimokṣa hall (prātimokṣa-gṛha, hall for reciting the Patimokkha) is the place to go, not just to indicate the meaning of gathering the Saṃgha. The remaining cīvara-sīmā (cīvara-sīmā, robe boundary), kappiya-bhūmi (kappiya-bhūmi, suitable land), and kośa (kośa, treasury) are not for distinguishing the meaning of gathering the Saṃgha. For detailed methods of establishing and dissolving boundaries, and the items used, refer to the Mahāvagga (Mahāvagga, Great Section of the Vinaya) and the kamma-vākya (kamma-vākya, text of the formal act). Here, I briefly state them according to the specific circumstances. The four major boundaries and one minor boundary all require the Saṃgha to gather, hence the term 'harmonious Saṃgha' (saṃgha-sāmagrī, harmony of the Saṃgha), etc. Secondly, to correctly explain the meaning of harmony. I carefully examined the Vinaya texts, and there are three texts, plus this Prātimokṣa text, making a total of four. Among the four texts, two texts directly explain the meaning of harmony, and two texts specifically distinguish between mixed and pure, as a means of performing the act. According to the Campā-khandhaka (Campā-khandhaka, Section on Campā), harmony is explained as 'being in the same dwelling place and being together in one place (i.e., those who should come, come). Those who should give consent at the time of the formal act give consent (and giving consent actually includes giving purity). Those who should be rebuked in the present are not rebuked (although pure bhikkhus come to the gathering, if they do not agree on the Dharma, the act will not be valid. Now that they agree, those who should be rebuked are not rebuked. If they are not pure, even if they do not agree, they are not part of the Saṃgha, so even if they are rebuked, it does not invalidate the act).' These three meanings are used to explain harmony. According to the Culla-vagga (Culla-vagga, Minor Section), five meanings are opened up to encourage harmony. Therefore, the text there says that there are five things that should

和合。一若如法應和合(謂布薩羯磨等應和。即是應來者來也)。二若默然住之(即是應呵者不呵也)。三與欲(即是應與欲者與欲)。四若從可信人聞(即是應來者來之差別也。此人自未解法如新受戒信和上等來赴集也)。五先在眾中默然而坐(前默然住即是後來。今此即顯先來之人。義雖差別其體不殊。以體同是應呵不呵故也)。既是攝五即成三和。三和義中第一應來即當此文僧集會也。應與欲者與欲即當此文不來諸比丘說欲及清凈也。應呵者不呵即當此文和合兩字也。然和合名有其兩義。一據局名即應呵者不呵。二據通名即通應來者來及與欲等總名和合。更加簡眾及以問答即是羯磨說戒方便。然說戒前又加問答請教誡尼。若唯羯磨不欲說戒即不須此也。前云兩文簡雜留純作法方便者。即此戒文以為一種。如向略辨。又進迦絺那衣揵度更有一文。即是兩文明作法方便也。如彼文云。僧集和合未。受大戒者出不來者。說欲僧今何所作為。應答言出功德衣。上代相承于羯磨前準彼文中開為六法。一問云僧集未(答云已集)。二和合不(答雲和合)。三未受大戒者出(若有令出。出已答云已出。若無應直答云。此處無未受具戒者)。四不來諸比丘說欲及清凈(說訖答云說欲已若無應答云此處無說欲人)。五問云僧今和合

【現代漢語翻譯】現代漢語譯本和合（指僧團和諧共處的狀態）。一、如果按照佛法規定應該和合（指布薩羯磨等法事應該如法進行，也就是應該到場的人都到場）。二、如果應該沉默就保持沉默（也就是應該制止呵斥的行為不予縱容）。三、給予同意（也就是應該被給予同意權的人給予同意）。四、如果從可信的人那裡聽到（這是應該到場的人到場的另一種情況，指這個人自己不瞭解佛法，比如新受戒的比丘，相信和尚等來參加集會）。五、先前在僧團中默默地坐著（之前的『保持沉默』是指後來的情況，現在這裡指的是先前已經來的人。意義雖然有差別，但本質上沒有不同，因為本質上都是應該制止呵斥的行為）。既然是包含這五種情況，就形成了三種和合。三種和合的意義中，第一種『應該到場』就對應于本文中的僧眾。『應該給予同意權的人給予同意』就對應于本文中未到場的比丘表達意願和清凈。『應該制止呵斥的行為不予縱容』就對應于本文中的『和合』兩個字。然而，『和合』這個名稱有兩種含義。一種是狹義的，指『應該制止呵斥的行為不予縱容』。另一種是廣義的，指包括『應該到場的人到場』以及『給予同意』等，總稱為『和合』。再加上簡別僧眾以及問答，就是羯磨說戒的方便。然而，在說戒之前，還要加上問答，請求教誡尼。如果只是羯磨，不打算說戒，就不需要這些。前面所說的兩類文章，簡別雜亂，留下純粹的作法方便，就是指這種戒文作為一種情況，如剛才簡略說明的。還有，進行迦絺那衣的授予，還有另一種文章，就是指兩類文章明示作法方便，如那篇文章所說。僧團集會和合了嗎？未受具足戒的人出去，未到場的人，表達意願，僧團現在應該做什麼？應該回答說：『授予功德衣』。上代相傳，在羯磨前，按照那篇文章中的內容，分為六個步驟。一、問：僧團集會了嗎？（答：已經集會）。二、和合了嗎？（答：和合了）。三、未受具足戒的人出去（如果有人，就令其出去。出去后回答說：『已經出去』。如果沒有，就直接回答說：『這裡沒有未受具足戒的人』）。四、未到場的比丘表達意願和清凈（表達完畢后回答說：『表達意願完畢』。如果沒有，就回答說：『這裡沒有表達意願的人』）。五、問：僧團現在和合

【English Translation】 English version Samagga (referring to the state of harmony within the Sangha). 1. If it is appropriate to be in harmony according to the Dharma (referring to the proper conduct of Uposatha and Karma rituals, meaning that those who should be present are present). 2. If one should remain silent, then remain silent (meaning that actions that should be restrained or rebuked are not tolerated). 3. Grant consent (meaning that those who should be granted the right to consent are granted consent). 4. If one hears from a trustworthy person (this is another situation where those who should be present are present, referring to someone who does not understand the Dharma themselves, such as a newly ordained Bhikkhu, trusting the Upajjhaya (preceptor) etc. to attend the assembly). 5. Previously sitting silently in the Sangha (the previous 'remaining silent' refers to later situations, now this refers to those who have already arrived. Although the meanings are different, their essence is not different, because the essence is that actions that should be restrained or rebuked are not tolerated). Since it encompasses these five situations, it forms three types of harmony. Among the meanings of the three types of harmony, the first, 'should be present,' corresponds to the Sangha in this text. 'Those who should be granted the right to consent are granted consent' corresponds to the absent Bhikkhus expressing their consent and purity in this text. 'Actions that should be restrained or rebuked are not tolerated' corresponds to the word 'Samagga' (harmony) in this text. However, the name 'Samagga' has two meanings. One is the narrow meaning, referring to 'actions that should be restrained or rebuked are not tolerated.' The other is the broad meaning, referring to the general term including 'those who should be present are present' and 'granting consent,' collectively called 'Samagga'. Adding the distinction of the Sangha and questions and answers is the expedient of Karma recitation of precepts. However, before reciting the precepts, questions and answers are added to request instruction from the Bhikkhunis. If it is only Karma and there is no intention to recite the precepts, these are not needed. The two types of texts mentioned earlier, distinguishing the mixed and leaving the pure expedient of practice, refer to this type of precept text as one situation, as briefly explained earlier. Furthermore, there is another text for the granting of the Kathina robe, which refers to the two types of texts clearly indicating the expedient of practice, as that text says. Has the Sangha assembled and is in harmony? Those who have not received full ordination should leave, those who are absent should express their consent, what should the Sangha do now? The answer should be: 'Grant the merit robe'. According to the tradition passed down from previous generations, before the Karma, according to the content of that text, it is divided into six steps. 1. Ask: Has the Sangha assembled? (Answer: It has assembled). 2. Is it in harmony? (Answer: It is in harmony). 3. Those who have not received full ordination should leave (If there are any, let them leave. After they leave, answer: 'They have left'. If there are none, answer directly: 'There are no one who has not received full ordination here'). 4. The absent Bhikkhus express their consent and purity (After expressing, answer: 'Consent has been expressed'. If there are none, answer: 'There are no one expressing consent here'). 5. Ask: Is the Sangha now in harmony?

何所作為。六答云出功德衣。若作余法各隨事答。然有通局且如受戒。一差威儀師。二喚入眾。三羯磨師對眾問遮難。此之三重皆作單白。問難既訖次作白四正與受戒。此之四法並緣受戒故得總名。答云受戒羯磨。若於中間人有起坐往來不定。故各隨事一一別問別答。而作且如問云。僧今和合何所作為。答云差威儀師出衆撿問遮難單白羯磨。余喚入眾等一一別作準此應知。然今行事恐不慇勤。多分各各別問答作。若準相州律師合初二法雲僧集和合未。答云僧集和合計理。或有集而不和合。故別問好今此既欲作說戒事于方便中應開七法。一和合。二僧集會。三未受大戒者出(答法同前。今說戒時令說戒師。連此三法合為一。問答中但答未受戒者已出等。計理得成。以先行籌表白眾情已委和合僧集。不同羯磨之前不行籌等故須別問)。四不來諸比丘說欲及清凈。對此略以三門分別。一約法。二約人。三約時。言約法者所言欲者于僧羯磨心有樂欲。但我有緣不獲赴集。故令一人傳我欲詞以白僧知。僧受欲已即得作法羯磨成就。唯結界法必須總集不許受欲。言清凈者凡應說戒必須清凈。下至不犯突吉羅罪。若儻有犯于說戒前必須懺了方得聽戒。今我有緣不獲赴集。我有清凈堪應說戒。故令一人傳我清凈以白僧知。僧既受已即得

【現代漢語翻譯】現代漢語譯本做什麼事？六種回答是取出功德衣。如果做其他法事，則根據具體情況回答。然而，有通用和侷限之分，比如受戒。一是差遣威儀師。二是呼喚入眾。三是羯磨師（Karma Master，主持羯磨儀式的僧人）對大眾提問是否有遮難（障礙）。這三重步驟都做單白（一種簡單的宣告儀式）。提問完畢后，接著做白四羯磨（四次宣告的羯磨儀式）正式授戒。這四種法事都因為與受戒有關，所以可以總稱為『受戒羯磨』。如果在中間有人起身走動不定，所以根據具體情況一一分別提問、分別回答。比如提問：『僧團現在和合，要做什麼事？』回答：『差遣威儀師，出衆檢查提問遮難，做單白羯磨。』其餘的呼喚入眾等，一一分別進行，依此類推。然而現在行事恐怕不夠慇勤，大部分都各自單獨提問回答。如果按照相州律師的說法，應該將前兩種法事合併，說『僧團集合和合了嗎？』回答：『僧團集合和合，合乎道理。』或者有集合而不和合的情況，所以要分別提問。現在既然要做說戒的事，在方便中應該開啟七法：一、和合。二、僧集（僧團聚集）。三、未受大戒者出（回答方法同前。現在說戒時，讓說戒師將這三種法事連在一起，合併爲一個。問答中只回答『未受戒者已出』等，道理上是成立的，因為先行籌表白眾情已經詳細說明了和合僧集的情況，不同於羯磨之前不行籌等，所以需要分別提問）。四、不來的諸比丘說欲及清凈。對此略以三個方面分別：一、約法。二、約人。三、約時。所謂『約法』，所說的『欲』，是指對於僧團羯磨，心中有樂意參與，但我因為有事不能參加，所以讓一個人傳達我的意願，告知僧團。僧團接受了『欲』，就可以進行羯磨，羯磨得以成就。只有結界法必須全部聚集，不允許接受『欲』。所謂『清凈』，凡是應該說戒，必須清凈，下至不犯突吉羅罪（輕罪）。如果曾經有犯，在說戒前必須懺悔完畢，才能聽戒。現在我因為有事不能參加，我有清凈，可以應說戒，所以讓一個人傳達我的清凈，告知僧團。僧團接受后，就可以進行。

【English Translation】 English version What is to be done? The six answers are to take out the merit robe. If performing other rituals, answer according to the specific matter. However, there are general and specific aspects, such as receiving precepts. First, appoint a Vinaya Master (one who is skilled in the Vinaya, the rules of monastic discipline). Second, call the assembly to enter. Third, the Karma Master (Karma Master, the monk presiding over the Karma ritual) asks the assembly about any hindrances. These three steps are all done with a single announcement. After the questioning is finished, then perform the 'White Four Karma' (a Karma ritual with four announcements) to formally confer the precepts. These four practices are all related to receiving precepts, so they can be collectively called 'Receiving Precepts Karma'. If, in the middle, people get up and move around, then ask and answer separately according to the specific situation. For example, ask: 'The Sangha (monastic community) is now in harmony, what is to be done?' Answer: 'Appoint a Vinaya Master, examine and question about hindrances from the assembly, and perform a single announcement Karma.' The remaining calling of the assembly to enter, etc., are done separately, one by one, and should be understood accordingly. However, the current practice is probably not diligent enough, and most of the questions and answers are done separately. If according to the lawyer of Xiangzhou, the first two practices should be combined, saying 'Has the Sangha gathered and is it in harmony?' Answer: 'The Sangha has gathered and is in harmony, which is reasonable.' Or there may be a situation where they gather but are not in harmony, so it is necessary to ask separately. Now that the recitation of precepts is to be done, seven practices should be initiated for convenience: 1. Harmony. 2. Sangha assembly. 3. Those who have not received the major precepts should leave (the method of answering is the same as before. Now, when reciting the precepts, let the reciter combine these three practices into one. In the question and answer, only answer 'Those who have not received the precepts have left', etc., which is logically valid, because the preliminary counting and declaration of the assembly's intentions have already explained the situation of the harmonious Sangha assembly in detail, which is different from not performing the counting, etc., before the Karma, so it is necessary to ask separately). 4. The Bhikkhus (monks) who are not present express their consent and purity. This can be briefly distinguished in three aspects: 1. According to the Dharma (teachings). 2. According to the person. 3. According to the time. What is meant by 'according to the Dharma' is that the 'consent' refers to having a joyful intention to participate in the Sangha's Karma, but because I have matters to attend to, I cannot participate, so I ask someone to convey my intention and inform the Sangha. Once the Sangha has accepted the 'consent', the Karma can be performed and the Karma can be accomplished. Only the boundary-setting Dharma must be fully assembled and not allowed to accept 'consent'. What is meant by 'purity' is that whenever precepts should be recited, there must be purity, down to not committing a Dukkhata offense (minor offense). If there has been an offense, it must be repented before reciting the precepts in order to listen to the precepts. Now that I cannot participate because I have matters to attend to, I have purity and can respond to the recitation of precepts, so I ask someone to convey my purity and inform the Sangha. Once the Sangha has accepted it, it can be performed.

說戒。作法成就準律中說。六群比丘與欲不與清凈。及稱此事與欲不與餘事欲。佛因總制。從今已去要令總云如法僧餘事與欲清凈。若自恣時即云如法僧事與欲自恣。不同僧祇說戒時集欲清凈俱與非說戒時但須與欲。然與欲緣或為佛事法僧等事身病瞻病守房等事。若幸無事假託與欲自犯妄語。眾僧法成。第二約人分別者。一者受欲人。二者與欲人。三者傳欲人。第一受欲人者說戒之時儻若界中唯有四人即須總集。不得三人受第四人慾。受而不成即是別眾。四人集已方得受其第五人慾。又準僧祇第二十七不聽與欲者多或時數等。應集者多與欲者少。若不爾者得越毗尼。二與欲人者除犯重人三根已彰及被三舉。余大僧尼各隨當衆並須欲凈。三持欲人者要亦須是清凈比丘無三根咎。受欲已去直至堂上。若無難事不得𨒬過余房出界。如律中說。不得余道行及出界等。有二十七人不成持欲。不能繁敘。所持之慾任持多人。先記名字。若記已忘應稱相貌。相貌亦忘方得說云眾多比丘如法僧事與欲清凈。二十七人且略頌曰。命過余行罷。入外道別部。戒場明相出。難舉滅神聞。第三約時者𨒬明相已即失欲法。如律所辨。次釋文者眾人既聞說戒師云不來諸比丘說及清凈。其持欲人即應下坐至僧前說。說已維那答云說欲已。或若總無說欲

【現代漢語翻譯】現代漢語譯本：說戒的儀軌，按照律中的說法，作法成就的標準是：六群比丘給予同意，但不給予清凈；或者聲稱這件事給予同意，但不給予其他事情的同意。佛陀因此總的制定規定：從今以後，一定要讓所有事情都說『如法僧，其餘事情給予同意和清凈』。如果自恣的時候，就說『如法僧，這件事給予同意和自恣』。這與《僧祇律》不同，在說戒時，既要聚集同意，也要聚集清凈；不是說戒的時候，只需要給予同意。然而，給予同意的因緣，可能是爲了佛事、法事、僧事等事情，也可能是爲了身體生病、照顧病人、守護房間等事情。如果僥倖沒有這些事情，卻假託給予同意，就犯了妄語罪。眾僧的法事才能成就。第二，從人的角度來分別：一是受同意的人，二是給予同意的人，三是傳遞同意的人。第一，受同意的人，在說戒的時候，如果戒場中只有四個人，就必須全部聚集。不能三個人接受第四個人的同意。接受了但沒有成就，就是別眾。四個人聚集完畢，才能接受第五個人的同意。又根據《僧祇律》第二十七條，不允許給予同意的人多，或者人數相等。應該聚集的人多，給予同意的人少。如果不是這樣，就違越了毗尼。第二，給予同意的人，除了犯重罪的人、三種性根已經顯現的人，以及被三種方式舉罪的人，其餘的大比丘、比丘尼，各自按照所在的僧團，都必須具有同意和清凈。第三，持同意的人，也必須是清凈的比丘，沒有三種性根的過失。接受同意后，直到到達法堂，如果沒有困難的事情，不得經過其他房間或出界。如律中所說，不得走其他道路或出界等。有二十七種情況不能成就持同意，不能詳細敘述。所持的同意，可以為很多人持有。先記住名字。如果記住了又忘記了，應該稱說相貌。相貌也忘記了，才能說『眾多比丘，如法僧事，給予同意和清凈』。這二十七種情況，簡略地用偈頌來說：『命過、余行、罷，入外道、別部，戒場、明相、出，難、舉、滅、神、聞。』第三，從時間上來說，過了明相之後，就失去了同意的效力。如律中所辨明。接下來解釋經文：眾人聽完說戒師說『不來的諸位比丘，請說出同意和清凈』。那麼，持同意的人就應該下座，到僧眾面前說。說完之後，維那回答說『已說同意』。或者如果沒有人說同意。

【English Translation】 English version: The procedure for reciting the precepts, according to the Vinaya, is that the accomplishment of the act is based on the following: the group of six monks give their consent but do not give their purity; or they claim to give consent for this matter but not for other matters. The Buddha therefore made a general rule: from now on, everything must be said as 'The Dharma-abiding Sangha, for other matters, gives consent and purity.' If it is the time for self-exhortation (Pravāraṇā), then say 'The Dharma-abiding Sangha gives consent and self-exhortation for this matter.' This is different from the Mahāsaṃghika Vinaya, where both consent and purity must be gathered during the recitation of the precepts; when it is not the time for reciting the precepts, only consent is needed. However, the reasons for giving consent may be for matters of the Buddha, the Dharma, the Sangha, or for matters such as physical illness, caring for the sick, or guarding the room. If, by chance, there are no such matters, but consent is falsely claimed, then the sin of false speech is committed. Only then can the Dharma of the Sangha be accomplished. Secondly, distinguishing from the perspective of people: one is the person receiving consent, two is the person giving consent, and three is the person transmitting consent. First, the person receiving consent, if there are only four people in the boundary during the recitation of the precepts, then all must be gathered. It is not permissible for three people to receive the consent of the fourth person. Receiving it without accomplishment is a separate assembly. Only after the four people have gathered can they receive the consent of the fifth person. Furthermore, according to the twenty-seventh rule of the Mahāsaṃghika Vinaya, it is not permissible for there to be more people giving consent or an equal number of people giving consent. There should be more people who should be gathered than people giving consent. If this is not the case, then the Vinaya is violated. Second, the person giving consent, except for those who have committed a grave offense, those whose three roots (three kinds of unwholesome roots: greed, hatred, and delusion) have already manifested, and those who have been accused in three ways, the remaining great monks and nuns, each according to their respective Sangha, must have both consent and purity. Third, the person holding consent must also be a pure monk without the fault of the three roots. After receiving consent, until reaching the Dharma hall, one must not pass through other rooms or leave the boundary if there are no difficult matters. As stated in the Vinaya, one must not take other paths or leave the boundary, etc. There are twenty-seven situations in which holding consent cannot be accomplished, which cannot be described in detail. The consent held can be held for many people. First, remember the names. If the names are remembered but then forgotten, the appearance should be stated. If the appearance is also forgotten, then it can be said, 'Many monks, for the Dharma-abiding Sangha's affairs, give consent and purity.' These twenty-seven situations are briefly summarized in a verse: 'Life passed, other conduct, ceased, entered external paths, separate groups, precept platform, dawn appearance, difficulty, accusation, extinguished, spirit, heard.' Thirdly, from the perspective of time, after the appearance of dawn, the effect of consent is lost, as clarified in the Vinaya. Next, explaining the text: After the assembly hears the precept master say, 'For those monks who are not present, please state your consent and purity,' then the person holding consent should step down and speak before the Sangha. After speaking, the Karmadāna (維那) should reply, 'Consent has been stated.' Or if no one states consent.

人者但直答云此處無說欲人。第五誰遣比丘尼來請教誡者。謂八敬中制尼半月請一大僧具十德者赴尼寺中教誡說法。尼于大僧說戒之日白二羯磨差一比丘尼。又口差二三人為伴。其所差人必須清凈無難。至大僧中請具十德師。既被差已於晝日中至大僧寺。囑一大僧為傳尼信。囑詞句云。大德一心念。某寺比丘尼眾和合。差比丘尼某甲半月半月頂禮大德僧足求請教授比丘尼人。三說受囑。大僧答云可爾。故今說戒之時問意云是誰尼寺遣尼來請教誡尼人。其受囑者聞已即起僧前禮佛白大眾云。大德僧聽某寺比丘尼眾和合等。余詞同前。白訖巡行至二十夏已上。曲躬合掌代尼請云。大德慈悲為尼教授。儻若自知具有十德答云可爾。眾僧即應量宜實德白二差遣。準僧祇律被差已后隨黑白月初之三日及后二日不得赴尼寺。以其尼眾初說戒了及臨說戒恐成大煩故。于中間十日之內許赴尼寺說法教誡。尼問可不及迎逆法廣如律中。若其大僧各辭無德不受尼請。其代請人應至上座前白雲諸德各辭無德不堪。上座即應略教授云。諸德並辭故應各為自惜事業。明日尼來問可不時應報尼云。此處無堪教授比丘尼人。又無善說法者。雖然上座有教語尼眾各順聖教如法行道謹慎莫放逸。代請之人答云可爾。明日尼來教令䠒跪傳上座教。尼得教已還

【現代漢語翻譯】現代漢語譯本對於『人者但直答云此處無說欲人』（有人直接回答說這裡沒有想要求受欲戒的人）這個問題。第五個問題是：是誰派遣比丘尼來請求教誡的？答：根據八敬法（Ashta Garudhamma，比丘尼必須遵守的八條戒律）中的規定，比丘尼每半個月要請一位具有十種功德（dasa sila，佛教徒應遵守的十條戒律）的大僧到比丘尼寺院中教誡說法。比丘尼在僧團說戒之日，通過白二羯磨（一種僧團的議事程式）差遣一位比丘尼，再口頭指派兩三個人作為同伴。被差遣的人必須清凈且沒有業障。她們到大僧處請求具有十種功德的法師。被差遣后，在白天前往大僧寺，囑託一位大僧代為傳達比丘尼的請求。囑託的措辭是：『大德一心念，某寺比丘尼眾和合，差比丘尼某甲，每半月頂禮大德僧足，求請教授比丘尼的人。』重複三次，接受囑託。大僧回答說：『可以。』所以現在說戒的時候要問：『是哪個比丘尼寺派遣比丘尼來請求教誡比丘尼的人？』接受囑託的人聽到后，立即起身到僧眾面前，禮佛后稟告大眾說：『大德僧聽，某寺比丘尼眾和合等。』其餘措辭同前。稟告完畢后，巡視到二十夏（Vassa，出家年數）以上的比丘，彎腰合掌，代替比丘尼請求說：『大德慈悲，為比丘尼教授。』如果自知具有十種功德，就回答說：『可以。』眾僧就應該衡量情況，確實有功德，通過白二羯磨差遣。按照僧祇律（Mahasanghika Vinaya），被差遣后，在黑月（陰曆月末）和白月（陰曆月初）的初三日及之後兩日，不得前往比丘尼寺。因為比丘尼眾剛說完戒或者臨近說戒，恐怕造成大的煩惱。在中間的十日之內，允許前往比丘尼寺說法教誡。比丘尼是否可以迎接，以及迎接的禮儀，詳細規定在律中。如果大僧各自推辭沒有功德，不接受比丘尼的請求，那麼代為請求的人應該到上座（長老）面前稟告說：『諸位大德各自推辭沒有功德，不能勝任。』上座就應該簡略地教授說：『諸位大德都推辭了，所以應該各自珍惜自己的事業。』第二天比丘尼來詢問是否可以時，應該回複比丘尼說：『這裡沒有能夠教授比丘尼的人，也沒有善於說法的人。』雖然如此，上座有教導，告訴比丘尼眾各自順從聖教，如法修行，謹慎不要放逸。』代為請求的人回答說：『可以。』第二天比丘尼來，教令跪下傳達上座的教導。比丘尼得到教導后返回。

【English Translation】 English version Regarding the question, 'People just directly answer that there is no one here desiring to receive the precepts.' The fifth question is: Who sent the Bhikkhunis (Buddhist nuns) to request instruction? The answer is: According to the Ashta Garudhamma (eight important rules for Bhikkhunis), Bhikkhunis must request a senior monk with ten virtues (dasa sila, ten precepts) every half month to come to the Bhikkhuni monastery to teach and preach the Dharma. On the day the Sangha (monastic community) recites the precepts, the Bhikkhunis, through a motion and second (a formal procedure in the Sangha), send a Bhikkhuni, and verbally appoint two or three others as companions. Those who are sent must be pure and without obstacles. They go to the senior monks to request a Dharma master with ten virtues. After being sent, they go to the senior monk monastery during the day and entrust a senior monk to convey the Bhikkhunis' message. The wording of the entrustment is: 'Venerable Sir, with one mind, the Bhikkhuni Sangha of such-and-such monastery, in harmony, has sent Bhikkhuni so-and-so to prostrate at the feet of the Venerable Sangha every half month, requesting someone to instruct the Bhikkhunis.' Repeat three times, and the entrustment is accepted. The senior monk replies: 'It is acceptable.' Therefore, when reciting the precepts, the question is asked: 'Which Bhikkhuni monastery sent the Bhikkhuni to request someone to instruct the Bhikkhunis?' The person who accepted the entrustment, upon hearing this, immediately rises, goes before the Sangha, prostrates to the Buddha, and reports to the assembly: 'Venerable Sangha, listen, the Bhikkhuni Sangha of such-and-such monastery, in harmony, etc.' The remaining wording is the same as before. After reporting, they go to the monks with twenty Vassa (years of monastic life) or more, bow and clasp their hands, and request on behalf of the Bhikkhunis: 'Venerable Sir, with compassion, please instruct the Bhikkhunis.' If they know they have ten virtues, they reply: 'It is acceptable.' The Sangha should then assess the situation, and if they truly have the virtues, send them through a motion and second. According to the Mahasanghika Vinaya (monastic code), after being sent, they must not go to the Bhikkhuni monastery on the third day of the dark moon (end of the lunar month) and the white moon (beginning of the lunar month), and the two days after that. This is because the Bhikkhuni Sangha has just finished reciting the precepts or is about to recite the precepts, and it is feared that it will cause great trouble. Within the ten days in between, they are allowed to go to the Bhikkhuni monastery to preach and instruct. Whether the Bhikkhunis can welcome them, and the etiquette of welcoming, are detailed in the Vinaya. If the senior monks each decline, saying they have no virtues and do not accept the Bhikkhunis' request, then the person making the request should go before the most senior monk (Elder) and report: 'The Venerable Ones each decline, saying they have no virtues and are not capable.' The Elder should then briefly instruct: 'The Venerable Ones have all declined, so each should cherish their own affairs.' The next day, when the Bhikkhunis come to inquire whether it is possible, they should reply to the Bhikkhunis: 'There is no one here who is capable of instructing the Bhikkhunis, nor is there anyone who is good at preaching the Dharma.' Even so, the Elder has instructed, telling the Bhikkhuni Sangha to each follow the holy teachings, practice the Dharma accordingly, and be careful not to be negligent.' The person making the request replies: 'It is acceptable.' The next day, when the Bhikkhunis come, instruct them to kneel and convey the Elder's instructions. After receiving the instructions, the Bhikkhunis return.

至尼寺磬鐘集眾。索欲問和使尼打靜告尼眾云。大僧上坐有教尼眾各須從坐起立合掌聽教。即宣教訖一時各雲頂戴持。禮佛三拜各退還房。今者且據大僧說戒之時。受上坐教訖維那答云教誡已。第六問云僧今和合何所作為。第七答云說戒羯磨。此上七法合是說戒前方便訖。總當第一大文制和合訖。自下第二制其同法。僧體六和羯磨義當同見。說戒義當同戒。余之四和順成此二。由具六和功德大故。故諸教中聖菩薩等設敬禮僧。況余凡下。然說戒時四人已上須作單白廣說戒本。如此文中所辨者。是但三人已下須盡界集不得受欲。對首展轉各各說云。二大德一心念今白月十五日(黑月隨稱)。眾僧說戒。我比丘某甲清凈(三說)。若但二人直云大德一心念。余詞同上。若但一人直對佛前云今白月等。不須大德一心念言。余詞同前。三人已下對首心念通在自然作法諸界。隨依界集不說戒本。不同明瞭論對首等訖仍說戒本。僧說之中若有難事又開三五略說之法。又說戒日通於十四十五十六三日皆得。廣如律說。

經曰。諸大德(乃至)善思念之。

述曰。自下第三勸其聞修文分為三。初勸善聽聞。次勸善修學。后結已審持。此初文也。諦聽者囑耳聽聞。善思念之流至意地以成聞慧也。

經曰。若自知有犯者

【現代漢語翻譯】現代漢語譯本至尼寺，敲響磬鐘召集大眾。詢問和尚是否要讓尼姑們安靜下來，告知尼姑們說：『大僧（指資深的出家僧人）上座有教導，尼姑們各自需要從座位上起身，合掌聽從教誨。』說完教導后，大家一起說『頂戴奉持』，禮佛三拜后各自退回房間。現在且根據大僧說戒的時候，接受上座的教導后，維那（寺院中負責維持秩序的僧人）回答說『教誡完畢』。第六問：『僧眾現在和合，要做什麼？』第七答：『說戒羯磨（佛教儀式，宣佈和重申戒律）』。以上七法合起來是說戒前的準備工作完畢。總歸於第一大項『制定和合』完畢。從下面開始第二項『制定共同遵守的法』。僧團的體現在於六和（六種和諧相處的狀態），羯磨的意義在於共同見解。說戒的意義在於共同遵守戒律。其餘的四和是爲了順應成就這兩個方面。因為具備六和的功德非常大，所以在各種教派中，聖菩薩等都會對僧眾表示敬意，更何況是其餘的凡夫俗子。然而在說戒的時候，四人以上需要進行單白（一種宣告儀式）並廣泛宣說戒本（戒律的文字）。如此文中辨明的情況是，只有三人以下才需要聚集在同一界限內，不得接受他人之慾。對首（一種懺悔方式，在另一位僧人面前懺悔）展轉，各自說：『二位大德（對僧人的尊稱）一心念，現在是白月（指農曆上半月）十五日（黑月則隨之稱呼）。眾僧說戒。我比丘（出家男子）某甲清凈（重複三次）。』如果只有兩人，直接說『大德一心念』，其餘詞語同上。如果只有一人，直接在佛前說『現在是白月等』，不需要說『大德一心念』。其餘詞語同前。三人以下對首心念，普遍存在於自然作法諸界（指自然形成的區域）。隨順依靠界限聚集，不說戒本。不同於《明瞭論》中對首等完畢后仍然要說戒本。僧眾宣說戒律的過程中，如果遇到困難的事情，又開許有三五略說的方法。又說戒日可以通用於十四、十五、十六這三天，都可以進行，詳細情況如律中所說。經文說：『諸位大德（乃至）善於思考並牢記。』述曰：從下面開始第三部分，勸勉聽聞和修習，文分為三部分。首先是勸勉善於聽聞，其次是勸勉善於修習學習，最後是總結已經審慎地領會。這是第一部分。『諦聽』是囑咐用耳朵仔細聽聞，『善思念之』是讓思想深入意地，從而形成聞慧（通過聽聞佛法而獲得的智慧）。經文說：『如果自己知道有犯戒的行為』

【English Translation】 English version In the nunnery, the chime of the bell gathers the assembly. Asking if the monk wants the nuns to be quiet, he informs the nuns, saying: 'The senior monk (referring to a senior ordained monk) has teachings, and each of you nuns must rise from your seats, put your palms together, and listen to the teachings.' After the teachings are given, everyone says together, 'We respectfully accept and uphold them,' bows to the Buddha three times, and then returns to their rooms. Now, according to the time when the senior monk is reciting the precepts, after receiving the teachings from the senior monk, the Karmadana (the monk in charge of order in the monastery) replies, 'The teachings are completed.' The sixth question: 'What are the Sangha (the monastic community) doing together now?' The seventh answer: 'Reciting the Pratimoksha Karma (a Buddhist ritual of announcing and reaffirming the precepts).' The above seven practices together complete the preparations before reciting the precepts. It all falls under the first major item, 'Establishing Harmony' is completed. From below begins the second item, 'Establishing the Dharma to be followed together.' The embodiment of the Sangha lies in the six harmonies (six states of harmonious coexistence), and the meaning of Karma lies in common views. The meaning of reciting the precepts lies in jointly observing the precepts. The remaining four harmonies are to facilitate the accomplishment of these two aspects. Because the merit of possessing the six harmonies is very great, in various sects, even holy Bodhisattvas show respect to the Sangha, let alone ordinary people. However, when reciting the precepts, four or more people need to perform a single announcement (a type of declaration ritual) and widely proclaim the Pratimoksha Sutra (the text of the precepts). As clarified in this text, only when there are three or fewer people is it necessary to gather within the same boundary and not accept the desires of others. Facing each other (a method of confession, confessing before another monk) in turn, each says: 'Two venerable ones (an honorific for monks), with one mind, remember, today is the fifteenth day of the white month (referring to the first half of the lunar month) (the black month is called accordingly). The Sangha is reciting the precepts. I, Bhikshu (ordained man) so-and-so, am pure (repeated three times).' If there are only two people, directly say 'Venerable one, with one mind, remember,' and the remaining words are the same as above. If there is only one person, directly say before the Buddha, 'Today is the white month, etc.,' without needing to say 'Venerable one, with one mind, remember.' The remaining words are the same as before. Facing each other with mindful thoughts when there are three or fewer people is universally present in all naturally formed areas. Following and relying on the boundaries to gather, without reciting the Pratimoksha Sutra. Unlike in the Vinaya-Viniścaya-Sūtra, where after facing each other, the Pratimoksha Sutra is still recited. In the process of the Sangha reciting the precepts, if difficult matters are encountered, the method of briefly reciting with three or five people is also permitted. Furthermore, the days for reciting the precepts can be used interchangeably on the fourteenth, fifteenth, and sixteenth days, all of which are acceptable, as detailed in the Vinaya. The Sutra says: 'All venerable ones (and so on) think well and remember it.' The commentary says: From below begins the third part, encouraging listening and practice, the text is divided into three parts. First is encouraging skillful listening, second is encouraging skillful practice and learning, and finally is summarizing that it has been carefully understood. This is the first part. 'Listen attentively' is instructing to listen carefully with the ears, 'Think well and remember it' is to let the thoughts penetrate deeply into the mind, thereby forming the wisdom of hearing (wisdom gained through listening to the Dharma). The Sutra says: 'If one knows that one has violated a precept.'

(乃至)得安樂。

述曰。勸善修學也。文有三義。一自心懺默(有罪必須懺訖聽戒。于罪若疑發露已聽。若無罪者但應默然也)。二因舉懺默(儻于說戒之前五德舉問。及說戒時戒師三問併名他問。其有罪者懺露同前。若無罪者雖稱無罪而默不懺。亦是默義。亦得名為亦如是答也)。三彰其損益。文云如是比丘在於眾中乃至三問等者。舉其三問。亦顯五德舉問也。默妄準律得吉羅罪。能障世間出世間道故是損也。若彼比丘憶念已下安樂翻前。得世出世二種安樂故是益也。

經曰。諸大德(乃至)如是持。

述曰。結已審持也。謂將欲說正宗諸戒先且總審眾有凈穢。穢者聽戒律教所遮。知遮而聽犯序三問。又隨隱罪𨒬三問時復犯正篇三問之默。故今審之令不隱也。故說戒犍度文云。若有犯者不得說戒不得聞戒。不得向有犯者懺悔。犯者不得受他懺悔。既審已訖眾同憶持。故云是事如是持。

經曰。諸大德(乃至)戒經中來。

述曰。自下第二開宗審察分隨文八段。段各三。文合此八段即名五篇。如開發中略明名相。然五篇罪具有二義。一唯果罪。二就急要。故錄為經半月一說。若通因果事該賒要立為七聚。言七聚者。一波羅夷。二僧殘。三偷蘭遮。謂初二聚方便之罪。義含重輕。及有

【現代漢語翻譯】現代漢語譯本：(乃至)獲得安樂。

述曰：勸勉大家努力修習佛法。這段文字包含三重含義：一是內心自省並保持沉默（有罪之人必須懺悔完畢才能聽戒，如果對罪行有所懷疑，應坦白陳述；如果沒有罪，就應該保持沉默）。二是根據提問進行懺悔或沉默（如果在說戒之前，戒師詢問五德，以及說戒時三次提問，都屬於他人的提問。有罪之人懺悔坦白，與之前相同；如果沒有罪，即使聲稱無罪，但沉默不懺悔，也屬於沉默，也可以算作回答『亦如是』）。三是彰顯其損害與益處。經文說『如是比丘在於眾中乃至三問等者』，是舉例說明三次提問，也顯示了五德的提問。沉默妄語，按照戒律會犯吉羅罪，因為能障礙世間和出世間的道路，所以是有損害的。如果那位比丘憶念，以下內容與之前相反，獲得世間和出世間的兩種安樂，所以是有益處的。

經曰：諸位大德(乃至)這樣受持。

述曰：總結並審慎受持。意思是說，將要宣說正宗的諸種戒律之前，先要總的審查大眾是否清凈。不清凈的人，聽戒律的教導是被禁止的。明知被禁止而聽戒，就犯了序三問的罪過。又隨同隱瞞罪過，在𨒬三問時又犯了正篇三問的沉默罪。所以現在審查，使罪過不被隱瞞。所以說戒犍度文中說：『如果有犯戒的人，不得說戒，不得聽戒，不得向犯戒的人懺悔，犯戒的人不得接受他人的懺悔。』既然審查完畢，大眾共同憶念受持，所以說『是事如是持』。

經曰：諸位大德(乃至)戒經中來。

述曰：從下面開始，第二部分是開宗審察，分為八段，每段各有三個方面。這八段文字合起來就叫做五篇。如開發中略微說明名相。然而五篇罪具有兩種含義：一是唯有果報之罪，二是就緊急重要的罪行而言。所以記錄下來作為經文，每半個月宣說一次。如果貫通因果，事情涵蓋廣泛重要，就立為七聚。所說的七聚是：一、波羅夷（Parajika，斷頭罪）。二、僧殘（Sanghavasesa，僧團殘留罪）。三、偷蘭遮（Sthullaccaya，粗罪）。這前兩聚是方便之罪，意義包含輕重，以及有

【English Translation】 English version: (Even) attain peace and happiness.

Commentary: Encouraging diligent study and practice. This passage has three meanings: First, self-reflection and silence (those with offenses must confess before listening to the precepts; if there is doubt about the offense, it should be openly stated; if there is no offense, one should remain silent). Second, confession or silence based on questioning (if the five virtues are questioned before the recitation of precepts, and the preceptor asks three times during the recitation, these are considered questions from others. Those with offenses confess and reveal them, as before; if there is no offense, even if one claims innocence but remains silent without confessing, it is considered silence and can be regarded as answering 'so be it'). Third, highlighting the harm and benefits. The sutra says, 'If such a Bhikkhu is in the assembly, even up to three questions,' which exemplifies the three questions and also shows the questioning of the five virtues. Silent falsehood, according to the Vinaya, incurs a Dukkhata (minor offense), because it obstructs the paths of the mundane and supramundane, thus it is harmful. If that Bhikkhu remembers, the following is the opposite of the previous, attaining both mundane and supramundane peace and happiness, thus it is beneficial.

Sutra: Venerable ones (even) thus uphold.

Commentary: Concluding and carefully upholding. It means that before proclaiming the main precepts, one should first generally examine whether the assembly is pure. Those who are impure are prohibited from listening to the precepts according to the Vinaya teachings. Knowing the prohibition and listening to the precepts violates the three questions of the introduction. Furthermore, along with concealing offenses, one violates the silence of the three questions of the main section during the 𨒬 three questions. Therefore, the examination is now conducted to prevent offenses from being concealed. Therefore, the Khandhaka (section) on reciting the precepts says: 'If there are those who have violated the precepts, they must not recite the precepts, must not listen to the precepts, must not confess to those who have violated the precepts, and those who have violated the precepts must not receive the confession of others.' Since the examination is completed, the assembly jointly remembers and upholds, therefore it is said 'Thus uphold this matter'.

Sutra: Venerable ones (even) from the precept scripture.

Commentary: From below, the second part is the opening and examination, divided into eight sections, each with three aspects. These eight sections together are called the five classes (of offenses). As briefly explained in the development, the names and characteristics. However, the five classes of offenses have two meanings: first, only the offenses of result; second, in terms of urgent and important offenses. Therefore, it is recorded as scripture and recited once every half month. If the cause and effect are connected, and the matter covers a wide range of importance, it is established as seven groups. The seven groups are: 1. Parajika (Parajika, defeat). 2. Sanghavasesa (Sanghavasesa, formal meeting to resolve). 3. Sthullaccaya (Sthullaccaya, grave offense). The first two groups are offenses of means, the meaning includes light and heavy, and there are

果罪諸偷蘭遮。如用人皮石缽人發露形等。四波逸提。五提舍尼。六惡作。七惡說。謂眾學中身犯惡作語犯惡說。及前五聚遠方便等並篇不攝諸果吉羅。如叛說戒不安居不自恣等。明瞭論中所辨篇聚其義少異。不能繁敘。總辨一切制戒意者略有三門。一為防過。二生善趣。三招十利。準瑜伽論九十九總辨篇聚所防過失有十五種。是故須制。一事重過失。二猛利纏過失(此上二種初篇具有)。三匱乏不喜足過失(離衣宿及闕衣缽不受持等是匱乏過。長衣缽不作凈施是不喜足過失)。四他所譏嫌過失(非親里尼取衣與衣共獨坐等輒教期行等)。五先無信者倍令不信。先有信者令其變異過失(二入聚落乞美食過三缽。跳行入白衣舍及坐等)。六多貧貯畜多諸緣事過失(畜寶販賣營造二房及五敷具等)。七染著過失(故漏摩觸媒等染著欲塵。勸織乞衣等染著衣服也)。八惱他過失(二謗兩舌異語嫌罵等)。九發起疾病過失(論中擔毛上樹過人等今詳離衣缽等亦是也)。十障往善趣趣沙門過失(破僧出血等邪定聚故障往善趣。若惡性不受語障沙門行)。十一應護不護不應護而護過失(二敷坐脫等應護不護牽驅等不應護而護)。十二不應為依反與為依。應與為依而不為依過失(阿利吒沙彌說欲不障道不應為依。二法攝弟子等應與為

【現代漢語翻譯】現代漢語譯本果報為偷蘭遮（Sthulanacchaya，一種罪名，指較重的罪過）。例如使用人皮、石缽、人發露形等。四波逸提（Prayascittika，一種罪名，指應懺悔的罪過）。五提舍尼（Pratidesaniya，一種罪名，指應向他人懺悔的罪過）。六惡作（Duskrita，一種罪名，指輕微的罪過）。七惡說（Durbhasita，一種罪名，指言語上的過失）。指的是在眾學（Siksa，戒律）中，身體所犯的惡作，言語所犯的惡說，以及前面五聚（指五種罪名）的遠方便等，還有不屬於任何篇聚的各種果報吉羅（Kilbisa，一種罪名，指微小的罪過）。例如違背說戒、不安居、不自恣等。《明瞭論》中所辨別的篇聚，其意義略有不同，不能在此詳細敘述。總的來說，制定一切戒律的意圖略有三個方面：一是防止過失，二是生於善趣，三是招感十種利益。根據《瑜伽師地論》第九十九卷，總的辨別篇聚所防止的過失有十五種，因此需要制定戒律：一是事重過失，二是猛利纏過失（以上兩種初篇具有）。三是匱乏不喜足過失（離衣宿以及缺少衣缽不受持等是匱乏過失，長衣缽不作凈施是不喜足過失）。四是他人所譏嫌過失（非親里尼取衣與衣、共獨坐等，擅自教期行等）。五是先無信者更加不信，先有信者令其變異過失（二次進入聚落乞美食超過三個缽，跳行進入白衣舍以及坐等）。六是多貧貯畜多諸緣事過失（畜寶、販賣、營造二房以及五敷具等）。七是染著過失（故意漏摩觸媒等染著欲塵，勸織乞衣等染著衣服）。八是惱他過失（二次誹謗、兩舌、異語、嫌罵等）。九是發起疾病過失（論中擔毛上樹過人等，現在詳細分析離衣缽等也是）。十是障礙前往善趣、趣向沙門過失（破僧、出血等邪定聚，障礙前往善趣，如果惡性不受語，障礙沙門行）。十一是應護不護、不應護而護過失（二次敷坐脫等應護不護，牽驅等不應護而護）。十二是不應為依反而給予依止，應該給予依止而不給予依止過失（阿利吒沙彌說欲不障礙道，不應為依止，二法攝弟子等應該給予依

【English Translation】 English version The retribution for offenses is Sthulanacchaya (a type of offense, referring to a heavier transgression). For example, using human skin, stone bowls, or exposing human hair, etc. Four Prayascittika (a type of offense, referring to transgressions requiring repentance). Five Pratidesaniya (a type of offense, referring to transgressions requiring confession to others). Six Duskrita (a type of offense, referring to minor transgressions). Seven Durbhasita (a type of offense, referring to verbal transgressions). This refers to the Duskrita committed by the body and the Durbhasita committed by speech within the Siksa (precepts), as well as the preliminary means of the preceding five categories (referring to the five types of offenses), and various Kilbisa (a type of offense, referring to minor transgressions) that do not belong to any category. For example, violating the recitation of precepts, not residing in peace, not acting independently, etc. The categories distinguished in the Mingliao Lun (Treatise on Understanding) have slightly different meanings, which cannot be elaborated on here. In general, the intention behind establishing all precepts is roughly threefold: first, to prevent transgressions; second, to be born in good realms; and third, to attract ten benefits. According to the ninety-ninth volume of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), the offenses prevented by the general distinction of categories are fifteen types, hence the need to establish precepts: first, serious offenses; second, intensely binding offenses (the above two are included in the first category). Third, offenses of deficiency and dissatisfaction (being separated from robes and lodging, and lacking robes and bowls without accepting them, etc., are offenses of deficiency; having long robes and bowls without making pure offerings is an offense of dissatisfaction). Fourth, offenses criticized by others (taking robes and giving robes to nuns who are not relatives, sitting alone together, etc., arbitrarily teaching the practice period, etc.). Fifth, offenses of causing those who initially have no faith to have even less faith, and causing those who initially have faith to change (entering villages twice to beg for delicious food exceeding three bowls, jumping into laypeople's houses and sitting, etc.). Sixth, offenses of accumulating many possessions and many causes and conditions despite being poor (accumulating treasures, trading, building two houses, and five kinds of bedding, etc.). Seventh, offenses of attachment (intentionally leaking, touching matchmakers, etc., attaching to the dust of desires; encouraging weaving and begging for clothes, etc., attaching to clothes). Eighth, offenses of annoying others (twice slandering, double-tongued speech, different speech, dislike, scolding, etc.). Ninth, offenses of causing illness (in the treatise, carrying hair up a tree exceeding people, etc., now analyzing in detail, being separated from robes and bowls, etc., are also). Tenth, offenses of obstructing going to good realms and approaching the life of a Sramana (breaking the Sangha, causing bleeding, etc., evil fixed groups, obstructing going to good realms; if evil nature does not accept speech, obstructing the practice of a Sramana). Eleventh, offenses of not protecting what should be protected and protecting what should not be protected (twice spreading out a seat and removing it, etc., protecting what should not be protected, pulling and driving, etc., protecting what should not be protected). Twelfth, offenses of giving reliance to those who should not be relied upon and not giving reliance to those who should be relied upon (the Sramanera Arista said that desire does not obstruct the path, and should not be relied upon; disciples gathered by the two Dharmas, etc., should be given reliance).

依)。十三應敬不敬不應敬而敬過失(不攝耳聽不行弟子法等應敬不敬也。隨舉比丘不應敬而敬也)。十四應覆不覆不應覆面覆過失(說他粗罪應覆不覆也。覆粗罪等不應覆而覆也)。十五于應習近而不習近。不應習近而反習近過失(凈衣缽等而不受用而反受用捨墮財等)。此十五種過失於一戒中或具一二。乃至具多隨應思知攝。為頌曰。重纏匱譏信。貪染惱病障。護依敬覆近。是為十五過。第二令生善趣所以制戒。佛教不越三德契經。一者為怖畏惡趣者說持戒契經。二者為怖畏貧窮者說佈施契經。三者為怖畏煩惱者說修習契經。故知制戒為往善趣。第三招生十利如律廣說。先解初篇文分為三。初明所依教。二列罪名相。三結已審持此初文也。謂波羅夷所詮罪義。依于佛制半月半月說戒經中來。波羅夷者此云他勝。被他極重破戒煩惱怨所勝故。瑜伽論名為彼勝者亦是也。自下第二列罪名相。四戒即四總釋一切具緣成犯。二門分別。一者通緣有三如明瞭論云。若人已受大比丘戒。若如來已制此戒。若人不至癡法。二者別緣粗分三門細分七門。言三門者一境二心三業。細分七門者境有二種一者所損境二者成罪境。心有三種一者緣所損境二者緣成罪境三者發業。心業有二種。一者方便業二者究竟業。隨一一戒皆應約此通別二

【現代漢語翻譯】現代漢語譯本依)。十三、應敬不敬、不應敬而敬過失(不攝耳聽、不行弟子法等應敬不敬也。隨舉比丘不應敬而敬也)。十四、應覆不覆、不應覆而覆過失(說他粗罪應覆不覆也。覆粗罪等不應覆而覆也)。十五、于應習近而不習近，不應習近而反習近過失(凈衣缽等而不受用而反受用捨墮財等)。此十五種過失於一戒中或具一二。乃至具多隨應思知攝。為頌曰。重纏匱譏信。貪染惱病障。護依敬覆近。是為十五過。第二、令生善趣所以制戒。佛教不越三德契經。一者為怖畏惡趣者說持戒契經。二者為怖畏貧窮者說佈施契經。三者為怖畏煩惱者說修習契經。故知制戒為往善趣。第三、招生十利如律廣說。先解初篇文分為三。初明所依教。二列罪名相。三結已審持此初文也。謂波羅夷(Parajika，斷頭罪)所詮罪義。依于佛制半月半月說戒經中來。波羅夷(Parajika，斷頭罪)者此云他勝。被他極重破戒煩惱怨所勝故。瑜伽論名為彼勝者亦是也。自下第二列罪名相。四戒即四總釋一切具緣成犯。二門分別。一者通緣有三如明瞭論云。若人已受大比丘戒。若如來已制此戒。若人不至癡法。二者別緣粗分三門細分七門。言三門者一境二心三業。細分七門者境有二種一者所損境二者成罪境。心有三種一者緣所損境二者緣成罪境三者發業。心業有二種。一者方便業二者究竟業。隨一一戒皆應約此通別二門。

【English Translation】 English version Relying). 13. The fault of not respecting those who should be respected and respecting those who should not be respected (not listening attentively, not practicing the disciple's duties, etc., are examples of not respecting those who should be respected. Respecting a randomly chosen Bhikkhu is an example of respecting those who should not be respected). 14. The fault of not concealing what should be concealed and concealing what should not be concealed (speaking of others' serious offenses is an example of not concealing what should be concealed. Concealing serious offenses, etc., is an example of concealing what should not be concealed). 15. The fault of not associating with what should be associated with and associating with what should not be associated with (not using clean robes and bowls, etc., and instead using property involving expiation, etc.). These fifteen kinds of faults may be present in one precept, either one or two, or even many, as appropriate. A verse summarizes them: 'Heavy entanglement, deficiency, criticism, faith, greed, defilement, annoyance, illness, obstruction, protection, reliance, respect, concealment, association.' These are the fifteen faults. Secondly, the reason for establishing precepts is to lead to good destinies. The Buddha's teachings do not go beyond the Sutras of the Three Virtues. First, for those who fear evil destinies, the Sutra on upholding precepts is taught. Second, for those who fear poverty, the Sutra on giving is taught. Third, for those who fear afflictions, the Sutra on cultivation is taught. Therefore, it is known that establishing precepts is for going to good destinies. Third, it brings about ten benefits, as explained extensively in the Vinaya. First, the initial section is explained in three parts. First, clarifying the teaching on which it relies. Second, listing the names and characteristics of the offenses. Third, concluding with careful adherence to this initial text. The meaning of the offenses explained by the Parajika (Parajika, Defeat) relies on the Sūtra of reciting the precepts every half month, as established by the Buddha. Parajika (Parajika, Defeat) means 'defeated by others.' It is defeated by extremely heavy offenses, afflictions, and enemies. The Yogacara-bhumi-sastra also calls it 'defeated by them.' From here onwards, the second part lists the names and characteristics of the offenses. The four precepts are the four general explanations of all offenses that are complete with conditions. They are distinguished by two aspects. First, the general conditions are three, as stated in the Clear Exposition: if a person has received the great Bhikkhu precepts, if the Tathagata has established these precepts, and if the person is not subject to insanity. Second, the specific conditions are roughly divided into three aspects and finely divided into seven aspects. The three aspects are: object, mind, and action. The seven aspects are: the object has two types: the object harmed and the object of offense. The mind has three types: the mind that relates to the object harmed, the mind that relates to the object of offense, and the mind that initiates the action. The action has two types: the preparatory action and the completed action. Each precept should be considered in relation to these two aspects, general and specific.

緣諸門分別。先釋初戒通緣可知。于別緣中無所損境及心。緣所損境以其不約損境制。故又復不須緣成罪境。縱心不緣但當正境即是犯故。然犯有兩。一者自心趣境犯但具四緣。一者成罪境境通三趣。女人二形身各三處男及黃門身各二處皆是正境。二有發業心決心趣境。三起方便業。四成究竟業。如律文云。入如毛頭。二者怨逼造境具三緣。一成罪境。二怨逼境合為方便業。三受樂為究竟業。戒文九句一若比丘者善受得戒名為比丘。或容犯此戒故復言若也。二共比丘戒者顯共餘僧同受得戒。儻其有犯便乖此共也。三同戒者顯與清眾同持此戒。儻其有犯便乖此同。四不還戒還者舍也。反顯舍戒即無所犯。故律文云若有餘人不樂梵行聽舍戒還家。若復欲出家應度令出家受大戒。良以犯重畢竟障道定不可治故有此開。增一阿含僧伽摩比丘七變作道。今方成道。從今已去若欲舍戒聽至七返。準十誦律尼若舍戒轉根為男方得出家。明不聽尼舍戒更受以醜惡故。五戒羸不自悔者亦是不捨之異名也。前句為顯雖深樂道容煩惱逼帶戒行非。此句為顯持戒心微而戒猶在若當犯者亦是犯位。故復舉之也。舍戒之法廣如律論。不能繁敘。此上五句已下諸戒皆應具有。以初貫後後不復陳。六犯不凈行凈。謂涅槃行能趣向。今犯此戒生死過重眾苦

【現代漢語翻譯】現代漢語譯本：關於諸門分別的緣起。首先解釋初戒，其共通的緣起是可知的。在個別的緣起中，沒有所損害的對境和心。緣起所損害的對境，是因為它沒有約束損害對境的規定。因此，又不需要緣起構成罪行的對境。即使心中沒有緣起，只要是正境，就是犯戒。然而，犯戒有兩種：一是自心趨向對境而犯戒，但需要具備四種緣起：一是構成罪行的對境，此對境通於三趣（指欲界、色界、無色界）。女人、二形人（具有男女兩性特徵的人）、身具三種性器官的人，以及黃門（閹人）身具兩種性器官的人，都是正境。二是有發起業的心，決心趨向對境。三是發起方便業。四是成就究竟業。如律文中說：『進入如毛髮之端』。二是怨恨逼迫而造作對境，具備三種緣起：一是構成罪行的對境。二是怨恨逼迫的境況合為方便業。三是感受快樂作為究竟業。戒文有九句：一、『若比丘者』，善於受持戒律，名為比丘（Bhikkhu）。或者容許犯此戒，所以又說『若』。二、『共比丘戒者』，顯示與其餘僧眾一同受持戒律。如果有人違犯，便違背了這種共同。三、『同戒者』，顯示與清凈的僧團一同持守此戒。如果有人違犯，便違背了這種相同。四、『不還戒』，『還』是捨棄的意思。反過來顯示捨棄戒律就沒有違犯。所以律文中說，如果有人不樂於梵行（Brahmacarya），聽任他捨棄戒律還家。如果又想出家，應該度他出家，受持大戒。因為違犯重戒，畢竟會障礙道業，一定無法醫治，所以有此開許。《增一阿含經》中，僧伽摩（Samghama）比丘七次變化道路，如今才成就道業。從今以後，如果想要捨棄戒律，聽任他七次。依照《十誦律》，比丘尼（Bhikkhuni）如果捨棄戒律，轉變性別為男子，才能出家。說明不允許比丘尼捨棄戒律再受戒，因為這是醜惡的。五、『戒羸不自悔者』，也是不捨棄戒律的另一種說法。前一句是顯示雖然深深地喜愛道業，容許煩惱逼迫，帶著戒行並非如此。這一句是顯示持戒的心微弱，而戒律仍然存在，如果將要違犯，也是違犯的地位。所以又舉出這一點。捨棄戒律的方法，廣泛地記載在律藏和論藏中，不能詳細敘述。以上五句，以下的諸戒都應該具有，以開始的貫穿後面，後面不再陳述。六、『犯不凈行』，『凈』是指涅槃（Nirvana）之行，能夠趨向涅槃。現在違犯此戒，生死罪過深重，眾苦交加。

【English Translation】 English version: On the distinctions of the various doors of conditions. First, explain the initial precept, whose common conditions are knowable. Within the individual conditions, there is no object or mind that is harmed. The condition of harming an object is because it does not stipulate the harming of an object. Therefore, it is not necessary for the condition to constitute a sinful object. Even if the mind does not arise, as long as it is a proper object, it is a violation. However, there are two types of violations: one is violating by directing one's mind towards an object, which requires four conditions: one is the object that constitutes the sin, which is common to the three realms (referring to the Desire Realm, Form Realm, and Formless Realm). Women, hermaphrodites (those with both male and female characteristics), those with three sexual organs, and eunuchs with two sexual organs are all proper objects. The second is having the mind to initiate karma, determined to move towards the object. The third is initiating the expedient action. The fourth is accomplishing the ultimate action. As the Vinaya text says: 'Entering as the tip of a hair.' The second is creating an object under duress of resentment, which requires three conditions: one is the object that constitutes the sin. The second is the situation of resentment and duress combined as an expedient action. The third is experiencing pleasure as the ultimate action. The precept text has nine sentences: 1. 'If a Bhikkhu (Bhikkhu - a Buddhist monk) is one who has well received and holds the precepts, he is called a Bhikkhu. Or, it is permissible to violate this precept, so it is said 'if' again. 2. 'Sharing the Bhikkhu precepts' shows that one receives and holds the precepts together with the rest of the Sangha (Sangha - Buddhist monastic community). If someone violates it, they will violate this sharing. 3. 'Holding the same precepts' shows that one holds these precepts together with the pure Sangha. If someone violates it, they will violate this sameness. 4. 'Not returning the precepts,' 'returning' means abandoning. Conversely, it shows that abandoning the precepts means there is no violation. Therefore, the Vinaya text says that if someone does not enjoy Brahmacarya (Brahmacarya - religious celibacy), let them abandon the precepts and return home. If they want to become a monk again, they should be ordained and receive the full precepts. Because violating a major precept ultimately obstructs the path and is definitely incurable, this is allowed. In the Ekottara Agama Sutra, the Bhikkhu Samghama (Samghama - name of a Bhikkhu) transformed the road seven times before finally achieving the path. From now on, if you want to abandon the precepts, let him do so seven times. According to the Ten Recitation Vinaya, if a Bhikkhuni (Bhikkhuni - a Buddhist nun) abandons the precepts and transforms her gender into a man, then she can become a monk. It clarifies that Bhikkhunis are not allowed to abandon the precepts and receive them again because it is ugly. 5. 'One who is weak in precepts and does not repent' is also another way of saying not abandoning the precepts. The previous sentence shows that even though one deeply loves the path, one may be forced by afflictions, carrying the precepts is not so. This sentence shows that the mind of holding the precepts is weak, but the precepts still exist, and if one is about to violate them, it is also a position of violation. Therefore, it is mentioned again. The method of abandoning the precepts is widely recorded in the Vinaya and Shastras, and cannot be described in detail. The above five sentences should be present in all the precepts below, with the beginning pervading the end, and the end not being repeated. 6. 'Violating impure conduct,' 'pure' refers to the Nirvana (Nirvana - the ultimate goal of Buddhism) conduct, which can lead to Nirvana. Now violating this precept, the sin of birth and death is heavy, and all kinds of suffering are intertwined.

極源特違涅槃。故獨標名也。七乃至共畜生者。境通三趣不簡死活。故云乃至也。八是比丘波羅夷者結以重名也。律中譬如斷人頭不可復起。比丘亦爾。犯此法者不復成比丘故名波羅夷。九不共住者示僧儐法。律中且據羯磨說戒。二法不共理實亦于利養房寺亦不共住。詳其教意佛本攝眾近得人天遠得涅槃。今既並障必墮惡趣故須永儐也。第二盜戒文有八句。一若比丘是容犯人。二若在村落若閑靜處者。置物之處勿過人間及空迥處。三不與者辨物主也。主唯是人余趣即輕。四盜心。盜心差別律有二五。第一五者黑闇心(愚心闇教墮在犯中迷為不犯)。邪心(邪心說法得財利等)。曲戾心(諂附福人方便取財)。不善心(苦切侵欺)。常有盜他物心(恒規侵削)。復有五。決定取(倒易物籌決令屬己)。恐怯取(劫味之類)。寄物取(因寄侵隱)。見便取(伺他慢藏)。倚托取(因官勢取)。五隨不與取法律文釋云。若五錢若直五錢此文意說隨順不與而成犯者望五錢等具緣是也。四錢已下但得偷蘭。言具緣者通緣可知。別緣具七。即是具約七門分別。一所損境唯局人主功力感財。人福最強若當侵損障道至重。天及北方物從化有。縱有所吝盜不成重。二緣所損境即是人主想。但使人想不問張王男女差別。故律文云男想盜女物

【現代漢語翻譯】現代漢語譯本『極源特違涅槃』（Jiyuan Tiewei Nirvana，涅槃的極致境界）。因此單獨標明名稱。『七乃至共畜生者』（qi nai zhi gong chusheng zhe，七種情況乃至包括與畜生共同生活的人）：所涉及的範圍涵蓋三道（地獄、餓鬼、畜生），不區分死活。所以說『乃至』。『八是比丘波羅夷者』（ba shi biqiu poluoyi zhe，第八條是比丘波羅夷罪）：以重罪來判定。律中譬如砍斷人頭無法復原。比丘也是如此。觸犯此法者不再是比丘，所以稱為波羅夷（Parajika，斷頭罪）。『九不共住者』（jiu bu gong zhu zhe，第九條是不共住）：顯示僧團擯除的法規。律中暫且根據羯磨（Karma，業）說戒。兩種行為不相容，實際上在利益供養和房舍寺廟方面也不共住。詳細考察其教義，佛陀本意是攝受大眾，近期得到人天福報，遠期得到涅槃。現在既然一起阻礙，必定墮入惡道，所以必須永遠擯除。第二盜戒文有八句：一、『若比丘』（ruo biqiu，如果比丘）：是可能犯戒的人。二、『若在村落若閑靜處者』（ruo zai cunluo ruo xianjing chu zhe，如果在村落或僻靜處）：放置物品的地方不要超過人間及空曠之處。三、『不與者』（bu yu zhe，不給予）：辨別物主。物主只能是人，其他道的眾生則較輕。四、『盜心』（daoxin，盜心）：盜心的差別，律中有兩種五種情況。第一種五種情況是：黑闇心（heian xin，愚昧無知，錯以為不犯戒而犯戒）。邪心（xie xin，以不正當的心態說法而獲得財利等）。曲戾心（quli xin，諂媚有福之人，用不正當的手段獲取錢財）。不善心（bushan xin，苛刻侵奪欺騙）。常有盜他物心（chang you dao ta wu xin，總是計劃侵佔削減）。又有五種情況：決定取（jueding qu，通過倒換物品或籌碼等方式，決定物品歸自己所有）。恐嚇取（konghe qu，如搶劫之類）。寄物取（jiwu qu，因寄放而侵吞）。見便取（jian bian qu，看到別人疏忽大意而拿走）。倚托取（yituo qu，依靠官勢強取）。五、『隨不與取』（sui bu yu qu，隨順不給予而取）：法律條文解釋說：『若五錢若直五錢』（ruo wu qian ruo zhi wu qian，如果價值五錢）。這段文字的意思是說，隨順不給予而構成犯戒，是針對價值五錢等具備因緣的情況。四錢以下只能判偷蘭罪（Thullaccaya，一種輕罪）。所說的『具緣者』（ju yuan zhe，具備因緣），通過各種因緣可以得知。特別的因緣具備七種，就是通過七個方面來分別。一、所損害的對象只能是人主，因為功力感得的財富，人的福報最強，如果侵損，障礙修道最為嚴重。天及北方眾生的物品，隨業力變化而有，即使有所吝惜，盜取也不構成重罪。二、因緣所損害的對象是人主的想法。只要是人的想法，不問是張三李四，男人女人，都沒有差別。所以律文中說，『男想盜女物』（nan xiang dao nu wu，認為對方是人，盜取女人的東西）。

【English Translation】 English version 'Jiyuan Tiewei Nirvana' (the ultimate state of Nirvana). Therefore, it is named separately. 'Seven, even including common animals' (qi nai zhi gong chusheng zhe, seven situations, even including those living with animals): The scope covers the three realms (hell, hungry ghosts, animals), without distinguishing between the dead and the living. Therefore, it is said 'even'. 'Eight is Bhikkhu Parajika' (ba shi biqiu poluoyi zhe, the eighth is Bhikkhu Parajika offense): It is judged by a serious crime. In the Vinaya, it is like cutting off a person's head, which cannot be restored. The same is true for a Bhikkhu. Those who violate this law are no longer Bhikkhus, so it is called Parajika (severing offense). 'Nine is not living together' (jiu bu gong zhu zhe, the ninth is not living together): Showing the rules of expulsion from the Sangha. The Vinaya temporarily speaks of precepts based on Karma. The two behaviors are incompatible, and in reality, they do not live together in terms of benefits, offerings, and monasteries. Examining its teachings in detail, the Buddha's original intention was to gather the masses, to obtain human and heavenly blessings in the near term, and to obtain Nirvana in the long term. Now that they are hindering together, they will inevitably fall into evil paths, so they must be permanently expelled. The second theft precept has eight sentences: 1. 'If a Bhikkhu' (ruo biqiu, if a Bhikkhu): is a person who may commit an offense. 2. 'If in a village or quiet place' (ruo zai cunluo ruo xianjing chu zhe, if in a village or quiet place): The place where things are placed should not exceed the human realm and open spaces. 3. 'Not given' (bu yu zhe, not given): Identify the owner of the object. The owner can only be a human being, and other realms are lighter. 4. 'Theft mind' (daoxin, theft mind): The difference in theft mind, there are two types of five situations in the Vinaya. The first five situations are: Dark mind (heian xin, ignorance, mistakenly thinking that it is not an offense and committing it). Evil mind (xie xin, obtaining wealth and benefits by preaching with an improper mind). Crooked mind (quli xin, flattering blessed people and obtaining money through improper means). Unwholesome mind (bushan xin, harsh encroachment and deception). Always having the mind to steal other people's things (chang you dao ta wu xin, always planning to encroach and reduce). There are also five situations: Deciding to take (jueding qu, deciding that the item belongs to oneself by swapping items or chips, etc.). Taking by intimidation (konghe qu, such as robbery). Taking by entrusting (jiwu qu, embezzling due to entrustment). Taking advantage of convenience (jian bian qu, taking advantage of others' carelessness). Taking advantage of reliance (yituo qu, taking by force by relying on official power). 5. 'Following not giving' (sui bu yu qu, following not giving and taking): The legal text explains: 'If five coins or worth five coins' (ruo wu qian ruo zhi wu qian, if worth five coins). The meaning of this passage is that following not giving constitutes an offense, which is aimed at situations where the value is five coins and other conditions are met. Below four coins can only be judged as Thullaccaya (a minor offense). The so-called 'possessing conditions' (ju yuan zhe, possessing conditions) can be known through various conditions. The special conditions have seven types, which are distinguished through seven aspects. 1. The object of damage can only be the human master, because the wealth obtained by merit and strength, human blessings are the strongest, and if it is infringed, it will be the most serious obstacle to cultivation. The items of gods and northern beings change with karma, and even if there is some reluctance, stealing does not constitute a serious crime. 2. The condition is the human master's idea of the object being damaged. As long as it is a human idea, it does not matter whether it is Zhang San, Li Si, men or women. Therefore, the Vinaya says, 'Thinking of a man stealing a woman's thing' (nan xiang dao nu wu, thinking that the other party is a human being and stealing a woman's thing).

佛言夷。下敬妄亦同。三成罪境。即是五錢若直五錢五錢義理不暇廣陳。四緣成罪境。即五錢想律雖無文道理應具。五發業心即是盜心。六方便業。準薩婆多論發心步步吉羅觸物輕蘭動轉重蘭七究竟業即是離處離處多種無暇廣陳。因此亦應廣解物主。主有二種細分有六。所言二者一者正主二者守護主。細分為六種者三趣物主並三寶主即是六也。謹尋諸部大約為言。人物犯重非人犯蘭畜生犯吉。三寶物中復應自以八門分別。一辨盜成愆。二明諸互用。三通畜等相(一通用隨所須用。二通畜如已人未分物等。三共畜同利未分也)。四攝物有殊(三寶處等)。五受施不同。六誰堪典掌。七瞻看法則。八出㒃軌儀。如此之八門余處廣辨今無暇陳。第六句若為王及大臣等者辨隨國法治罰重輕譏呵有異。汝是賊等呵賊詞也。前第三句辨障尤深。今第六句治呵極重。第七結罪。第八永驅。如前戒釋。第三殺人戒文有七句。一容犯人。二故者發業心即是殺心也。簡誤殺者無發業心而全無罪。三自手斷辨所發業方便究竟也。四人命者所損之境。唯是人趣。就報勝中酸楚捨命為障尤深。諸天捨命非極酸楚。又以希故不犯重罪。五持刀已下所發業中差別門也。前辨自殺義不盡故。故須別明。就中有兩。一持刀與人此有兩義。一者知他病人自厭

【現代漢語翻譯】現代漢語譯本佛陀說：『夷，下品恭敬的妄語也同樣（犯戒）。』第三，構成犯罪的對境。就是五錢，如果價值五錢。五錢的義理沒有時間詳細陳述。第四，構成犯罪的因緣。就是認為（那是）五錢（的物品）。律藏雖然沒有明文，但道理上應該具備。第五，發起罪業的心，就是盜心。第六，方便之業。依照《薩婆多論》，發心一步步構成吉羅（輕罪），觸碰物品構成輕蘭（中等罪），移動轉移構成重蘭（重罪）。第七，究竟之業，就是離開原處。離開原處有很多種情況，沒有時間詳細陳述。因此也應該廣泛解釋物主。物主有兩種，細分有六種。所說的兩種，一是正主，二是守護主。細分為六種，就是三趣（地獄、餓鬼、畜生）的物主，加上三寶（佛、法、僧）的物主，就是六種。仔細查閱各部律藏，大致來說，對人（犯）重罪，對非人（犯）蘭罪，對畜生（犯）吉罪。三寶的財物中，又應該自己用八個方面來分別。一、辨別盜竊構成罪過。二、說明各種互相使用的情況。三、通用於畜養等情況（一、通用，隨所需使用。二、通用於畜養，如已屬於他人但未分割的財物等。三、共同畜養，同享利益但未分割的）。四、攝取財物有差別（三寶處等）。五、接受佈施不同。六、誰能勝任掌管。七、瞻視看護的法則。八、出納的規章儀式。如此這八個方面，其他地方廣泛辨析，現在沒有時間陳述。第六句，如果是國王及大臣等，辨別根據國家法律治理處罰的輕重，譏諷呵斥有所不同。『你是賊』等是呵斥賊人的話。前面第三句辨別障礙尤其深重。現在第六句治理呵斥極其嚴重。第七，判決罪行。第八，永遠驅逐。如前面的戒律解釋。第三，殺人戒文有七句。一、容許犯戒的人。二、故意（殺人），發起罪業的心，就是殺心。簡別誤殺的人，沒有發起罪業的心，就完全沒有罪。三、親手斷絕（生命），辨別所發起的罪業，方便和究竟。四、人命，所損害的對境，唯獨是人道。在果報殊勝之中，感受劇烈痛苦而捨棄生命，障礙尤其深重。諸天捨棄生命並非極其痛苦，又因為希望（往生善道）的緣故，不犯重罪。五、持刀以下，所發起的罪業中的差別門。前面辨別自殺的意義不完全，所以需要特別說明。其中有兩種。一是持刀給人，這裡有兩種意義。一是知道他人患病，自己厭惡（生命）。

【English Translation】 English version The Buddha said: 'Iyi, disrespectful false speech of the lower kind is also the same (as breaking the precept).' Third, the object that constitutes the offense. That is five qian (currency), if it is worth five qian. There is no time to elaborate on the meaning of five qian. Fourth, the condition that constitutes the offense. That is thinking (it is) five qian (worth of goods). Although there is no explicit text in the Vinaya, it should be included in principle. Fifth, the mind that initiates the karma of offense, which is the mind of stealing. Sixth, the karma of expedient means. According to the Sarvastivada school, initiating the mind step by step constitutes a kila (minor offense), touching the object constitutes a light lana (medium offense), and moving and transferring it constitutes a heavy lana (major offense). Seventh, the ultimate karma, which is leaving the original place. There are many situations of leaving the original place, and there is no time to elaborate on them. Therefore, the owner of the object should also be widely explained. There are two types of owners, which can be further divided into six types. The two types mentioned are the rightful owner and the guardian owner. The six types are the owners of the three realms (hell, hungry ghost, animal) plus the owners of the Three Jewels (Buddha, Dharma, Sangha), which are the six types. Carefully examining the various Vinaya texts, generally speaking, (offenses) against humans are major offenses, (offenses) against non-humans are lana offenses, and (offenses) against animals are kila offenses. Among the properties of the Three Jewels, one should further distinguish them in eight aspects. First, distinguish that theft constitutes an offense. Second, explain the various situations of mutual use. Third, generally apply to situations such as raising (1. General use, use as needed. 2. General use for raising, such as property that already belongs to others but has not been divided. 3. Joint raising, sharing benefits but not divided). Fourth, the acquisition of property is different (such as the Three Jewels place). Fifth, the acceptance of offerings is different. Sixth, who is qualified to manage. Seventh, the rules for viewing and protecting. Eighth, the rules and rituals for disbursement. These eight aspects are widely analyzed elsewhere, and there is no time to elaborate on them now. The sixth sentence, if it is a king or minister, distinguishes the severity of the governance and punishment according to the national law, and the ridicule and reprimand are different. 'You are a thief' and other words are words of reprimanding thieves. The third sentence before distinguishes the obstacles as particularly profound. Now the sixth sentence governs and reprimands extremely severely. Seventh, judge the crime. Eighth, expel forever. As explained in the previous precepts. Third, the precept against killing has seven sentences. First, those who allow the offense. Second, intentionally (killing), initiating the karma of offense, which is the mind of killing. Distinguish those who kill by mistake, who do not initiate the karma of offense, and are completely without sin. Third, personally severing (life), distinguishing the karma initiated, the expedient means and the ultimate. Fourth, human life, the object of harm, is only the human realm. Among the superior retribution, experiencing intense pain and abandoning life is a particularly profound obstacle. The devas abandoning life is not extremely painful, and because of the hope (of being reborn in a good realm), they do not commit a major offense. Fifth, holding a knife and below, the difference in the karma initiated. The meaning of suicide distinguished earlier is not complete, so it needs to be specifically explained. There are two types. One is holding a knife and giving it to someone, which has two meanings. One is knowing that the other person is sick and dislikes (life).

身命。以愚教心自謂行慈。持刀與之令其自殺。以此例知與匪宜樂及飲食等。及非病人知來往處迮路之中安坑陷等一切皆犯。二者持刀與所使人往殺某甲以此例知與墮胎藥等一切悉犯。二嘆舉死快勸死乃至寧死不生者。勸他自厭令其自殺。三作如是心乃至勸死者。總結殺心起異方便。方便多種不可具陳故云種種。此戒即是別緣具五。一所損境即第四句人命是也。五分律云。若人若似人。似人者入胎四十九日自是已后盡名為人。四分律云。人者從初識至后識。而斷其命初識即是創入胎識。后識即是命終時識。二緣所損境即是人想。但作人想無問張王男女差別。其成罪境即所損境。緣成罪境即是人想無別境想。三發業心是即第二句殺心。四方便業。五究竟業。即第三第五句謂命根已斷。對此廣明殺母殺父殺阿羅漢得逆及夷。殺非人變畜得蘭等無暇繁敘。殺畜得提下別有戒不須此明。第六結罪第七永驅可知。對此戒中略辨境想總詳律文。境想有三。一者殺戒境想如律文云。人作人想殺波羅夷。人疑偷蘭遮。人非人想殺偷蘭遮。非人人想殺偷蘭遮。非人疑偷蘭遮。二者淫酒境想五句準前。然第二疑句第三想句並結究竟。以深防制不隨心輕也。三者盜戒境想但有四句。一者有主有主想五錢過五錢波羅夷。二有主疑偷蘭。三無主有

【現代漢語翻譯】現代漢語譯本身命（生命）。以愚昧的教導之心，自認為是在行慈悲。拿著刀給別人，讓他們自殺。以此類推，給予不適宜的快樂以及飲食等等。以及非病人，知道來往之處是狹窄的道路，有暗坑陷阱等等，一切都犯戒。二者，拿著刀交給所指使的人去殺某甲（某人），以此類推，給予墮胎藥等等，一切都犯戒。二，讚歎死亡的快樂，勸人去死，甚至說寧願死也不要活著。勸他人自我厭惡，讓他們自殺。三，產生這樣的心，乃至勸人去死。總結殺心，發起不同的方便（方法）。方便多種多樣，無法全部陳述，所以說種種。此戒就是別緣具五。一，所損害的境，就是第四句的人命。五分律說：『若是人，或是像人。』像人，指入胎四十九日之後，都稱為人。四分律說：『人，從最初的意識到最後的意識。』而斷絕他的生命，最初的意識就是剛入胎的意識，最後的意識就是命終時的意識。二，緣所損害的境，就是人想。只要認為是人，無論張王男女，都沒有差別。其成罪的境，就是所損害的境。緣成罪的境，就是人想，沒有其他的境想。三，發業心，就是第二句的殺心。四，方便業。五，究竟業，就是第三第五句所說的命根已斷。對此廣泛說明殺母、殺父、殺阿羅漢（已證得阿羅漢果位的聖者）得逆罪以及夷罪。殺非人、變畜得蘭罪等等，無需在此繁瑣敘述。殺畜生得提罪，下面另有戒律，不需要在此說明。第六，結罪。第七，永驅，可知。對此戒中，略微辨別境想，總共詳細說明律文。境想有三種。一者，殺戒的境想，如律文所說：『人作人想殺，波羅夷（斷頭罪）。人疑，偷蘭遮（重罪）。人非人想殺，偷蘭遮。非人人想殺，偷蘭遮。非人疑，偷蘭遮。』二者，淫酒的境想，五句參照前面。然而第二疑句，第三想句，都結究竟罪。因為要深入防制，不隨心輕忽。三者，盜戒的境想，只有四句。一者，有主，有主想，五錢過五錢，波羅夷。二，有主疑，偷蘭遮。三，無主有

【English Translation】 English version Life. With a foolish teaching mind, one considers oneself to be practicing compassion. Giving a knife to someone and telling them to kill themselves. By this analogy, giving inappropriate pleasure and food, etc. And to non-patients, knowing that the places they are going to are narrow roads, with hidden pits and traps, etc., all are offenses. Secondly, giving a knife to the person one has instructed to kill so-and-so (a certain person). By this analogy, giving abortion pills, etc., all are offenses. Secondly, praising the joy of death, encouraging death, even saying it is better to die than to live. Persuading others to loathe themselves, causing them to commit suicide. Thirdly, generating such a mind, even encouraging death. Summarizing the intention to kill, initiating different means (methods). The means are diverse and cannot all be stated, hence the term 'various'. This precept is specifically related to five factors. First, the object harmed is the life mentioned in the fourth phrase. The Five-Part Vinaya says: 'Whether it is a human being or something resembling a human being.' Something resembling a human being refers to anything after forty-nine days in the womb, all of which are called human beings. The Four-Part Vinaya says: 'A human being is from the initial consciousness to the final consciousness.' And severing their life, the initial consciousness is the consciousness that first enters the womb, and the final consciousness is the consciousness at the time of death. Second, the object related to the harm is the perception of a human being. As long as one perceives it as a human being, regardless of whether it is Zhang, Wang, male, or female, there is no difference. The object that constitutes the offense is the object that is harmed. The object related to the offense is the perception of a human being, without any other perception of the object. Third, the intention to act is the intention to kill mentioned in the second phrase. Fourth, the action of means. Fifth, the completed action, which is the severance of the life force mentioned in the third and fifth phrases. Regarding this, extensively explaining killing one's mother, killing one's father, killing an Arhat (a saint who has attained the state of Arhat) results in the offense of rebellion and the offense of defeat. Killing non-humans, transforming animals results in the offense of Sangha residue, etc., which need not be elaborately described here. Killing animals results in the offense of expiation, which is covered by another precept below and does not need to be explained here. Sixth, the conclusion of the offense. Seventh, permanent expulsion, is knowable. Regarding this precept, briefly distinguishing the object and perception, and comprehensively explaining the Vinaya text. There are three types of object and perception. First, the object and perception of the precept against killing, as the Vinaya text says: 'Perceiving a human being as a human being and killing, Parajika (defeat). Doubting it is a human being, Sthulatyaya (grave offense). Perceiving a human being as a non-human being and killing, Sthulatyaya. Perceiving a non-human being as a human being and killing, Sthulatyaya. Doubting it is a non-human being, Sthulatyaya.' Second, the object and perception of the precepts against sexual misconduct and alcohol, the five phrases refer to the previous ones. However, the second phrase of doubt and the third phrase of perception both result in the completed offense. This is because of the deep prevention, not to be taken lightly according to one's mind. Third, the object and perception of the precept against stealing, there are only four phrases. First, having an owner, perceiving it as having an owner, if the value exceeds five coins, Parajika. Second, doubting it has an owner, Sthulatyaya. Third, without an owner, having

主想蘭。四無主疑蘭。準前殺戒闕第三句。何以然者。解云。一切境想總有二類。一者輕重相對。如殺五句。上三對人是重犯境隨心差別遂成夷蘭。下二非人是輕犯境亦隨心別故成蘭罪。即是約境重輕相對。二者犯不犯相對。如盜戒中有主即犯無主不犯兩相對也。就此二類辨句多少者。若據盡理二類悉應具足五句。今據別理故有多少。謂若殺戒無第三者恐漏有犯。若其盜戒有第三者濫治無犯也。且如殺戒恐漏有犯者。以第三句人非人想。有其兩義。一者方便殺人。本起人相臨殺之時方乃轉為非人想殺。其未轉前人邊蘭罪。便是殺人戒宗所收得因蘭罪。故文即結偷蘭遮罪。轉想之後作非人想。非人之上應得吉羅。非殺人宗故隱不說。二者欲殺非人被人來替緣於人境作非人想。此雖亦名人非人想乃是非人被人境差。唯非人上得因吉羅。此罪唯是殺非人宗望殺人宗全無此句。今兩義中若從后義闕第三者即漏前義殺人宗罪。故從前義立第三句不漏其罪。次明盜戒恐治無犯故闕第三者。謂若第三云有主作無主想者亦有兩義。一者本擬盜有主物。先時進趣作有主想。臨離處時方乃轉為無主物想。其未轉前主邊蘭罪。即是盜宗轉想之後即全無罪。二者本來發意欲取無主之物。乃被主物來替其處。緣此以作無主物想。此雖亦名有主作無

主想。此義唯是不犯宗收。今兩義中若從前義立第三者。即恐濫治后義不犯。故不立也。若據盡理應從前義立第三句。如房戒中處分作不處分想者是盡理也。故盡理說二類諸戒悉應具五。然此二類如殺戒中人與非人重輕相對。亦得更就有情無情犯不犯對。于盜戒中有主無主亦得更就人主非人主重輕相對也。若處分不處分對等定更不得轉就重輕也。一切諸戒隨準應知極為盡理第四大妄語戒文有七句。一容犯人。二實無所知者。於三慧中修慧所攝。無問世間及出世間有漏無漏。各有加行無間解脫及勝進道。四道勝境皆謂所知。今無所知顯有凡法無勝法也。三自稱言我得上人法者。對他人境妄稱勝法。文有三節。一總標謂證勝法故名上人法。二別開如文。我已入聖智者出世無漏法也。勝法者世間有漏修慧所攝法也。三顯證如文。我知是者加行無間俱名為知也。我見是者解脫勝進併名為見也。四彼于異時已下自言陳首望欲自清也。妄語之後異時之中有此首也。問余戒何無自伏首也。答凡現可驗必多推詰。故恐人詰而便自首或有因詰方自伏者。不同淫盜及殺人等容可隱匿人無詰責故無伏首文也。即知謗戒沓婆清凈事現可驗。慈地妄謗多人詰責故有自首。尼覆粗罪事露之後還有可驗。大僧覆粗略故無首也。第五除增上慢。于少德上

【現代漢語翻譯】主想（認為）。此義唯是不犯宗收（只有不違背根本戒律才能包含這個意義）。現在兩種意義中如果按照前一種意義設立第三種情況，就恐怕會錯誤地處理后一種意義的不犯情況。所以不設立第三種情況。如果按照窮盡道理來說，應該按照前一種意義設立第三句，就像房戒中處分作不處分想（處理成不應該處理的事情）的情況，這是窮盡道理的。所以窮盡道理來說，兩類戒律都應該具備五種情況。然而這兩類戒律，就像殺戒中人與非人，重罪與輕罪相對，也可以進一步區分有情眾生和無情眾生，犯戒與不犯戒相對。在盜戒中，有主之物和無主之物，也可以進一步區分人主和非人主，重罪與輕罪相對。如果處分和不處分對等，就一定不能再轉到重罪與輕罪的區分上。一切戒律都應該按照這個原則來理解。極為窮盡道理的第四大妄語戒文有七句：一、容易犯戒的人。二、確實沒有所知的人，屬於三慧（聞慧、思慧、修慧）中的修慧所包含的，無論是世間還是出世間，有漏還是無漏，各有加行道、無間道、解脫道以及勝進道。四道勝境都稱為所知。現在沒有所知，說明只有凡夫之法，沒有殊勝之法。三、自己聲稱『我得上人法』的人，針對他人境界虛妄地聲稱殊勝之法。文中有三節：一、總的標明，因為證得了殊勝之法，所以稱為上人法。二、分別展開，如文中所說，『我已入聖智者』，指出了世間的無漏法。勝法，指世間有漏的修慧所包含的法。三、顯示證據，如文中所說，『我知是者』，加行道和無間道都稱為知。『我見是者』，解脫道和勝進道都稱為見。四、『彼于異時已下』，自己陳述罪行，希望自我清白。妄語之後，在不同的時間裡有這樣的陳述。問：為什麼其他戒律沒有自伏首（自己承認罪行）的情況？答：凡是現在可以驗證的事情，必定會受到很多推究和詰問。所以恐怕別人詰問而自己便承認罪行，或者有因為詰問才自己承認罪行的情況。不同於淫戒、盜戒以及殺人等，容易隱瞞，沒有人詰責，所以沒有自伏首的文句。由此可知，誹謗戒律的沓婆（Dabba，人名）清凈的事情現在可以驗證。慈地（慈地比丘）虛妄誹謗，很多人詰責，所以有自首。尼（比丘尼）隱瞞粗罪，事情暴露之後還有可以驗證的地方。大僧（僧團）隱瞞粗略的罪行，所以沒有自首。五、去除增上慢（未證得的境界，卻以為自己證得了），對於少許的功德

【English Translation】 'Main thought'. This meaning is only included in the 'non-offense' category. Now, among these two meanings, if we establish a third case based on the former meaning, we would risk misjudging the 'non-offense' in the latter meaning. Therefore, we do not establish a third case. If we were to follow the principle of exhausting all possibilities, we should establish a third clause based on the former meaning, like the case in the dwelling precept where one contemplates what should not be contemplated, which is exhausting all possibilities. Therefore, according to the principle of exhausting all possibilities, all precepts in these two categories should have five aspects. However, these two categories, like in the killing precept where humans and non-humans are contrasted in terms of heavy and light offenses, can be further distinguished by sentient and non-sentient beings, and whether an offense is committed or not. In the stealing precept, things with owners and things without owners can be further distinguished by human owners and non-human owners, and heavy and light offenses. If 'to assign' and 'not to assign' are equivalent, then it is definitely not allowed to switch to the distinction between heavy and light offenses. All precepts should be understood according to this principle. The fourth major false speech precept, which is extremely exhaustive, has seven clauses: 1. A person who is prone to committing offenses. 2. A person who truly has no knowledge, which is included in the cultivation wisdom (修慧, xiū huì) among the three wisdoms (聞慧, 思慧, 修慧). Whether it is mundane or supramundane, with outflows or without outflows, each has the stages of application (加行道, jiā xíng dào), immediate path (無間道, wú jiān dào), liberation path (解脫道, jiě tuō dào), and path of progress (勝進道, shèng jìn dào). The superior states of these four paths are all called 'what is known'. Now, having no knowledge indicates that there are only ordinary laws, not superior laws. 3. A person who claims 'I have attained the Dharma of superior men', falsely claiming superior Dharma in relation to the states of others. The text has three sections: 1. A general indication, stating that because one has attained superior Dharma, it is called the Dharma of superior men. 2. Separate explanations, as in the text, 'I have entered the wisdom of the saints', referring to the outflow-free Dharma of the world. Superior Dharma refers to the Dharma included in the mundane, outflow-filled cultivation wisdom. 3. Showing evidence, as in the text, 'I know this', the application path and the immediate path are both called 'knowing'. 'I see this', the liberation path and the path of progress are both called 'seeing'. 4. 'He, at a different time, below', personally stating the offense, hoping to clear oneself. After the false speech, there is such a statement at a different time. Question: Why do other precepts not have the case of self-confession? Answer: Anything that can be verified now will surely be subject to much investigation and questioning. Therefore, one fears being questioned and then confessing the offense, or there are cases where one confesses only because of questioning. Unlike sexual misconduct, stealing, and killing, which are easy to conceal and no one questions, there is no text of self-confession. From this, it can be known that the matter of Dabba's (沓婆, Dabba) purity in slandering the precepts can now be verified. Cīdì (慈地比丘) falsely slandered, and many people questioned him, so there was self-confession. Bhikkhunis (尼, Ní) conceal gross offenses, and after the matter is exposed, there are still verifiable aspects. The Sangha (大僧, Dà sēng) conceals minor offenses, so there is no self-confession. 5. Eliminating arrogance (增上慢, zēng shàng màn) (thinking one has attained what one has not), regarding a small amount of merit

恃舉名增上慢。如十誦說。比丘在山得總想念謂得聖果。后近城傍方知未證也。撿全無德妄謂有德名為邪慢。古人皆云無漏真道出過相有名為增上。未得謂得為增上慢者非也。此戒即是七緣成犯。此戒不假所損之境。但使成妄。縱益前人亦是犯。故一成罪境此開為兩。一證明境要是人趣。所以爾者敬養福田人中最重。天多不信故誑人重。二妄稱法境。謂妄稱勝法。第二緣境心亦開為兩。一緣證明境。謂作人想不擇張王男女之別。二緣妄稱法了知是妄。若增上慢雖妄稱法不知是妄。若實得道不妄稱法亦知不妄。此上細分便是四緣。第五發業心。謂擬誑人自言已得。六方便業言。即詞了了作書現相等亦須了了。七究竟業。即前人領解問。泛論妄語自有五種。一夷二殘三蘭。即誑非人變畜並夷殘方便。四提即小妄小謗。五吉即小妄謗等方便。何以大小名為妄語餘名謗戒。答損境誣人者謗也。通損益者妄也。第六結罪第七永驅儐如前應知。自下第三結已。審持諸大德我已說四夷者結已也。若比丘犯一一法已下因便略釋治儐法也。不得與諸比丘其住。如前者昔已共同財法二義。今則已失。后亦如是者于當共同財法二義不復當續也。古來諸釋煩而不敘。凡成果罪理必從因。因義不同略分二種。一者傍資助緣。古人名遠方便是也。如

【現代漢語翻譯】現代漢語譯本依仗名聲而增長增上慢（adhimāna，未證得聖果卻自以為證得）的情況，如《十誦律》所說：有比丘在山中得到總想念，自以為證得聖果，後來靠近城市才知道並未證得。檢查自己完全沒有功德，卻虛妄地認為自己有功德，這叫做邪慢。古人皆說無漏的真實道超出有相的境界，名為增上。未證得卻說已證得，才叫做增上慢，否則就不是了。此戒是七緣（七個條件）成就犯戒。此戒不需有所損害的對象。只要構成虛妄，即使利益了他人也是犯戒。所以一條罪境在此分為兩種：一是證明境，必須是人趣（gati，眾生輪迴的去處）。之所以這樣，是因為在人中，恭敬供養福田（puṇyakṣetra，指值得尊敬和供養的人或事物）最為重要。天人大多不信，所以欺騙人罪過更重。二是妄稱法境，即虛妄地聲稱殊勝的佛法。第二緣境心也分為兩種：一是緣證明境，即作人想，不選擇張三李四男女之別。二是緣妄稱法，了知是虛妄的。如果是增上慢，雖然虛妄地聲稱佛法，卻不知道是虛妄的。如果確實證得道，不虛妄地聲稱佛法，也知道不是虛妄的。以上細分便是四緣。第五發業心，即打算欺騙他人，自己說已經證得。六方便業言，即言辭清晰，書寫顯現等等，也必須清晰。七究竟業，即對方領會理解。泛泛而論，妄語自有五種：一夷，二殘，三蘭，即欺騙非人、變化畜生，並夷殘方便。四提，即小妄小謗。五吉，即小妄謗等方便。為什麼大小名為妄語，其餘名為謗戒？回答是：損害對象，誣陷他人，是謗也。通損益者，是妄也。第六結罪，第七永驅擯，如前應知。自下第三結已。審持諸大德，我已說四夷者，結已也。若比丘犯一一法已下，因便略釋治擯法也。不得與諸比丘其住，如前者，昔已共同財法二義，今則已失。后亦如是者，于當共同財法二義不復當續也。古來諸釋煩而不敘。凡成果罪，理必從因。因義不同，略分二種。一者傍資助緣，古人名遠方便是也，如

【English Translation】 English version Relying on fame increases adhimāna (thinking one has attained a higher spiritual state than one actually has). As the Daśabhāṇavāra Vinaya (Ten Recitation Vinaya) says: A bhikṣu (monk) in the mountains attains a general thought and believes he has attained the holy fruit (arhatship). Later, near the city, he realizes he has not attained it. Examining oneself and finding no merit, yet falsely believing one has merit, is called false pride (邪慢). The ancients all said that the unconditioned true path transcends the realm of appearances and is called adhimāna. To say one has attained what one has not attained is adhimāna; otherwise, it is not. This precept is violated when seven conditions are met. This precept does not require an object to be harmed. As long as it constitutes falsehood, even if it benefits others, it is a violation. Therefore, one object of offense is divided into two here: first, the object of proof, which must be a being in the human realm (gati, the destination of sentient beings in saṃsāra). The reason for this is that among humans, respecting and making offerings to the field of merit (puṇyakṣetra, referring to people or things worthy of respect and offering) is most important. Devas (gods) mostly do not believe, so deceiving humans is a greater offense. Second, the object of falsely claiming the Dharma (Buddhist teachings), that is, falsely claiming superior Dharma. The second condition of the mind also divides into two: first, relating to the object of proof, that is, thinking of a person, without distinguishing between Zhang San, Li Si, male, or female. Second, relating to the falsely claimed Dharma, knowing it is false. If it is adhimāna, although falsely claiming the Dharma, one does not know it is false. If one has truly attained the path, one does not falsely claim the Dharma and also knows it is not false. The above detailed division is four conditions. Fifth, the mind of initiating the action, that is, intending to deceive others, saying that one has already attained it. Sixth, the expedient verbal action, that is, clear words, writing, and so on, must also be clear. Seventh, the completed action, that is, the other person understands and comprehends. Generally speaking, there are five types of false speech: one, 'yi'; two, 'can'; three, 'lan', which are deceiving non-humans, transforming into animals, and the expedient means of 'yi' and 'can'. Four, 'ti', which is minor false speech and minor slander. Five, 'ji', which is the expedient means of minor false speech and slander. Why are the major and minor called false speech, and the others called slander precepts? The answer is: harming the object and falsely accusing others is slander. That which benefits and harms is false speech. Sixth, concluding the offense; seventh, permanent expulsion, as should be known before. From below, the third concludes. 'Examine and uphold, all great virtues, I have spoken of the four 'yi'', this concludes. If a bhikṣu violates each and every precept below, then the method of expulsion is briefly explained. 'One must not dwell with the other bhikṣus', as before, in the past, they shared the two meanings of wealth and Dharma, but now they have lost them. 'The same is true later', meaning that the two meanings of wealth and Dharma will not be continued in the future. The various explanations of the ancients are troublesome and not narrated. Whenever an offense results in a crime, the principle must follow from the cause. The meaning of the cause is different, and it is briefly divided into two types. One is the auxiliary supporting condition, which the ancients called distant expedient means, such as

飲酒非時食。犯心滑利傍資一切犯輕重罪。自稱得聖傍資犯盜。隱罪經明犯覆藏吉也。如斯之例非彼正因。然能為緣生其餘犯。二者從正因生。此復二種。一加行漸增。舊人名為進趣方便也。謂于果前積小成大。如創發心已犯小罪。漸增不息輕蘭重蘭乃至成果攬成果名。而實感果剎那別感懺悔之時要心。總懺罪方得滅。須知其理。若準五分結果罪名不攬因名。故別懺因。此即宗別而意趣同也。又準十誦凡犯諸戒容有任運。謂沙彌時先設方便事未成頃中間受戒。受戒既畢前事方成。任運容犯三波羅夷。以淫無容先設方便故也。二者緣闕所礙。此即闕緣不得成果。緣雖無量總攝勿過通三別三。通緣三者如明瞭論。別緣三者律中境想即是。境心諸結罪文即是。辨業細分即七如上已論。且約殺人辨闕緣者。略而言之有七方便。一闕依方便。舊人名為闕緣方便。以濫總名改為闕依。謂佛制戒依大比丘。今發犯心後方舍戒即令果罪無依可結。第二未制廣。第三癡狂等病並非果罪之所依也。此即闕通緣而立此義已下六種並闕別緣。尋之可知。第二境強欲殺前人前人境強而不可害。第三失計方便如刀打等。舊人名曰緣差。亦濫總名故改之也。第四境差即境想中后二句是。境想雖有三類差別莫不下二皆是境差。且如望人進趣欲殺而臨境所

【現代漢語翻譯】現代漢語譯本飲酒和非時進食，會因擾亂心性而助長一切輕重罪行的發生。自稱證得聖果，則構成盜戒的幫兇。隱瞞罪行，經文中明確指出是犯了覆藏罪，這樣做是不吉利的。像這樣的例子，都不是正因，但能作為緣，產生其他的罪行。第二種情況是從正因產生的罪行。這又分為兩種：一是加行漸增，舊時的人稱之為『進趣方便』，指的是在結果之前，通過積累小的罪行而最終釀成大的罪行。比如，剛開始發心時犯了小罪，如果逐漸增加而不停止，從輕蘭到重蘭，最終導致成果罪，攬成果罪之名。實際上，感受果報的剎那感受是不同的，懺悔的時候要真心誠意，總懺罪才能得以滅除，要知道這個道理。如果按照五分判決，結果罪不包含因的名稱，所以要分別懺悔因。這只是宗派不同，但意趣相同。又根據《十誦律》，凡是觸犯各種戒律，都可能存在任運的情況。比如，沙彌時期先設定方便，事情還未完成的時候，中間受了戒。受戒完畢后，之前的事情才完成，任運容許犯三波羅夷罪。因為淫戒不允許事先設定方便。二是緣闕所礙，指的是缺少因緣而無法產生結果。因緣雖然有很多，但總的來說不超過通緣三種和別緣三種。通緣三種，如《明瞭論》所說。別緣三種，律中的境和想就是。境、心和諸結罪的條文就是。辨別業的細分有七種，如上文已經論述過。這裡僅就殺人罪來辨別缺少因緣的情況。簡而言之，有七種方便：一是闕依方便，舊時的人稱之為『闕緣方便』，因為總稱容易混淆，所以改為『闕依』。指的是佛制定的戒律是依據大比丘的，如果先發犯戒之心，然後才舍戒，那麼果罪就沒有所依據可以成立。二是未制廣。三是癡狂等疾病，都不是果罪所能依據的。以上是缺少通緣而成立的定義，以下六種都是缺少別緣。仔細尋找就可以知道。二是境強，想要殺死前人，但前人的境很強，無法加害。三是失計方便，比如用刀砍等。舊時的人稱之為『緣差』，也容易和總稱混淆，所以改了。四是境差，也就是境想中的后兩句。境想雖然有三種差別，但沒有哪一種不屬於境差。比如，對著人進趣，想要殺他，但臨到境所時

【English Translation】 English version Drinking alcohol and eating at improper times facilitates all kinds of offenses, both minor and major, by disturbing the mind. Claiming to have attained sainthood is akin to aiding theft. Concealing sins, as clearly stated in the scriptures, constitutes the offense of concealment, which is inauspicious. Examples like these are not direct causes (正因), but they can serve as conditions (緣) for the arising of other offenses. The second type of offense arises from a direct cause. This can be further divided into two categories: first, progressive accumulation of actions (加行漸增), which the ancients called 'approaching expedient' (進趣方便). This refers to accumulating small offenses before the result, eventually leading to a major offense. For example, initially having the intention to commit a minor offense, if it gradually increases without ceasing, from minor to major, ultimately leading to the fruition of the offense, it is called 'embracing the name of the fruition offense' (攬成果罪之名). In reality, the moment of experiencing the result is different. When repenting, one must be sincere, and only by repenting all sins can they be eradicated. One must understand this principle. If judged according to the five divisions, the result offense does not include the name of the cause, so one must repent the cause separately. This is merely a difference in sect, but the intention is the same. Furthermore, according to the Ten Recitation Vinaya (十誦律), there may be instances of spontaneous action (任運) in violating various precepts. For example, during the time as a shramanera (沙彌, novice monk), one first sets up an expedient, and before the matter is completed, one receives ordination in between. After ordination is completed, the previous matter is then completed. Spontaneous action allows for the commission of three parajikas (波羅夷, defeats), because sexual misconduct does not allow for setting up an expedient beforehand. Second, obstruction due to a deficiency of conditions (緣闕所礙), which refers to the inability to produce a result due to a lack of conditions. Although there are countless conditions, in general, they do not exceed three general conditions (通緣) and three specific conditions (別緣). The three general conditions are as stated in the Treatise on Clarity (明瞭論). The three specific conditions are the object (境) and thought (想) in the Vinaya. The clauses on object, mind, and the accumulation of offenses are examples. The detailed division of distinguishing karma has seven types, as discussed above. Here, we will only distinguish the lack of conditions in the case of murder. In short, there are seven expedients: first, the expedient of lacking reliance (闕依方便), which the ancients called 'expedient of lacking conditions' (闕緣方便). Because the general term is easily confused, it is changed to 'lacking reliance'. This refers to the fact that the precepts established by the Buddha are based on fully ordained monks (bhikshus, 大比丘). If one first has the intention to violate the precept and then renounces ordination, then the result offense has no basis to be established. Second, not yet widely established (未制廣). Third, diseases such as insanity and madness are not what the result offense can rely on. The above is the definition established by lacking general conditions. The following six are all lacking specific conditions. One can find them by searching carefully. Second, the object is strong (境強), wanting to kill the person in front, but the person in front's object is strong and cannot be harmed. Third, miscalculated expedient (失計方便), such as striking with a knife. The ancients called this 'difference in condition' (緣差), which is also easily confused with the general term, so it was changed. Fourth, difference in object (境差), which is the last two sentences in object and thought. Although there are three types of differences in object and thought, none of them do not belong to difference in object. For example, facing a person, approaching with the intention to kill, but when approaching the object

非人來替想為本人疑為本人。本人之境理實已闕故無果罪。但得異境被差之前本期境上方便因罪故云境差也。異境來差雖有人畜非情等異莫不皆非本期之人。故云非人。不勞煩敘。第五轉想。第六轉疑。即境想中二三兩句。本趣正境臨時想轉是也。第七心息。謂急息心而不至果也。此七方便皆闕果名總名闕緣也。方便業中有遠有近。或全無罪且如舍戒。先舍后殺全無犯戒。或發心已方舍戒者即得吉羅。或遠方便輕偷蘭遮。或近方便重偷蘭遮。境強失計心息等類並準斯釋。故律文云。成者波羅夷不成者偷蘭遮。義含差別也。懺悔之時須知輕重。不同古人但數名目不曉差別也。此即略陳方便義訖。古人又解持犯義門。今詳犯者隨文並是無勞別敘。若論持者。即根律儀正念正知防護六根不令流泄破戒煩惱名之為持。持有二種于惡止息于善策修。古人名為止持作持是也。亦有一戒雙具止作。或有一向單止單作。思而取悟。然惡有兩一事二法。事謂淫等法謂妄等。此之二種皆須止息。善亦有兩一事二法。事謂應造如順教造房辨釋量等。法謂應學如誦戒等。於此二種皆應進學。息心不學即是懈怠。復不曉知即不正知。或是無明。此等煩惱變異身語故成不學無知二罪。律亦誠文制滿五夏誦戒羯磨。又云若不知不見五犯聚我說此人愚癡

【現代漢語翻譯】現代漢語譯本有人誤以為非人（非人類生命）是自己，或者誤以為自己是非人。實際上，『本人』所處的境界和道理已經缺失，因此沒有果報和罪過。只是因為在被其他境界影響之前，原本期望的境界上存在方便之因（導致境界改變的因素），所以才說境界改變了。雖然異境帶來的影響可能來自人、畜生、無情之物等，但都不是原本期望的人，所以稱為『非人』。這些情況不必詳細敘述。第五種是『轉想』（顛倒想），第六種是『轉疑』（顛倒疑），這兩種情況對應于『境想』中的第二句和第三句。原本趨向正確的境界，但臨時產生了顛倒的想法。第七種是『心息』（止息妄心），指的是急於止息妄心，但沒有達到應有的結果。這七種方便都缺乏結果，總稱為『闕緣』（缺少因緣）。在方便業中，有遠方便和近方便之分，或者完全沒有罪過。例如，先舍戒后殺生，完全沒有犯戒的罪過。如果先發心，然後才舍戒，就會得到吉羅罪（輕罪）。或者遠方便是輕偷蘭遮罪（中等罪），近方便是重偷蘭遮罪。境強、失計、心息等情況都可以參照這種方式解釋。所以律文中說：『成就者判波羅夷罪（重罪），不成就者判偷蘭遮罪』，這句話包含了差別。懺悔的時候要知道罪的輕重，不能像古人那樣只數罪名，而不明白其中的差別。以上是簡略地陳述了方便的含義。古人還解釋了持戒和犯戒的含義。現在詳細看來，犯戒的內容在經文中已經說明，不需要另外敘述。如果說持戒，就是指根律儀（守護根門的戒律），正念正知（正確的念頭和認知），防護六根（眼、耳、鼻、舌、身、意），不讓它們流泄，產生破戒的煩惱，這叫做持戒。持戒有兩種：對惡行止息，對善行努力修習。古人稱之為『止持』（停止惡行）和『作持』（實行善行）。也有一個戒律同時具備止和作兩種功能，或者有的戒律只具備止的功能，有的只具備作的功能，需要思考領悟。惡有事和法兩種。事是指淫慾等行為，法是指妄語等言語。這兩種惡行都必須止息。善也有事和法兩種。事是指應該做的事情，比如按照教導建造房屋、辨別釋量等。法是指應該學習的內容，比如誦戒等。對於這兩種善行都應該努力學習。如果止息妄心而不學習，就是懈怠。如果不明白道理，就是不正知，或者說是無明。這些煩惱會改變身語的行為，因此構成不學習和無知的兩種罪過。律文中也明確規定，出家滿五年要舉行誦戒羯磨（誦戒儀式）。又說：『如果不知道、不瞭解五犯聚（五種罪行的集合），我說這個人是愚癡的。』

【English Translation】 English version Someone mistakenly thinks a non-human being (a non-human life form) is themselves, or mistakenly thinks they are a non-human being. In reality, the state and principles of 'oneself' are already lacking, therefore there is no karmic result or sin. It is only because there was a cause of expedience (factors leading to the change of state) in the originally expected state before being influenced by other states, that it is said the state has changed. Although the influence brought by different states may come from humans, animals, inanimate objects, etc., none of them are the originally expected person, so they are called 'non-human beings'. These situations do not need to be described in detail. The fifth is 'transferred thought' (inverted thought), and the sixth is 'transferred doubt' (inverted doubt). These two situations correspond to the second and third sentences in 'state thought'. Originally tending towards the correct state, but temporarily generating inverted thoughts. The seventh is 'cessation of mind' (stopping deluded thoughts), which refers to being eager to stop deluded thoughts, but not achieving the proper result. These seven expedients all lack results, and are collectively called 'deficient conditions' (lacking causes and conditions). In expedient actions, there are distant expedients and near expedients, or there may be no sin at all. For example, renouncing precepts before killing, there is no sin of violating precepts at all. If one first generates the intention and then renounces the precepts, one will receive a Dukkhata (minor offense). Or a distant expedient is a minor Thullaccaya (medium offense), and a near expedient is a major Thullaccaya. Situations such as strong environment, miscalculation, and cessation of mind can be explained in this way. Therefore, the Vinaya text says: 'Those who succeed are judged to be Parajika (serious offense), and those who do not succeed are judged to be Thullaccaya', which contains differences. When repenting, one must know the severity of the sin, and not just count the names of the sins like the ancients, without understanding the differences. The above is a brief statement of the meaning of expedients. The ancients also explained the meaning of upholding and violating precepts. Now, in detail, the content of violating precepts has been explained in the scriptures, and there is no need to describe it separately. If we talk about upholding precepts, it refers to the root precepts (rules for guarding the root faculties), right mindfulness and right knowledge (correct thoughts and cognition), protecting the six senses (eyes, ears, nose, tongue, body, and mind), and not letting them leak, generating defilements that break the precepts, which is called upholding precepts. There are two types of upholding precepts: stopping evil deeds and diligently cultivating good deeds. The ancients called them 'cessation upholding' (stopping evil deeds) and 'action upholding' (practicing good deeds). There are also precepts that have both cessation and action functions, or some precepts only have the function of cessation, and some only have the function of action, which requires thinking and understanding. There are two types of evil: action and speech. Action refers to behaviors such as lust, and speech refers to speech such as lying. Both of these evil deeds must be stopped. There are also two types of good: action and speech. Action refers to things that should be done, such as building houses according to teachings, distinguishing measurements, etc. Speech refers to content that should be learned, such as reciting precepts, etc. Both of these good deeds should be diligently learned. If one stops deluded thoughts and does not learn, it is laziness. If one does not understand the principles, it is incorrect knowledge, or ignorance. These defilements will change the behavior of body and speech, thus constituting the two sins of not learning and ignorance. The Vinaya text also clearly stipulates that after five years of being a monk, a recitation of precepts ceremony (recitation ceremony) must be held. It also says: 'If one does not know or understand the five aggregates of offenses (the collection of five types of offenses), I say that this person is foolish.'

波羅夷乃至惡說。言簡義豐理無不備。豈同昔匠廣事繁詞。審持之文如前應知。次解第二篇文分為三。初明所依教。二列罪名相。三結已審持。故漏失戒律中犯境總有六種。一內色謂有情色。二外色謂非情。三內外色謂二色合。四水謂逆順水而動身。五風六空準水應知。除夢中者不犯殘罪。而亂意眠律有五過。一者惡夢。二者諸天不護。三心不入法。四不思惟明相。五夢中失精。五分律中亂意眠得吉羅。善見云若比丘心想而眠先作方便。腳挍手握作想而眠。在夢精出得僧殘罪。戒文開者開先無方便故也。第二觸戒淮律。二俱無衣相觸得殘。互有衣蘭。俱有衣吉羅。發爪猶是身份故殘也。若準善見發發相觸抓抓相觸但得蘭罪。俱無覺故。互覺即殘如戒文說。僧祇第五云。女人者謂母女姊妹親里非親里若大若小在家出家皆犯準律。死女多未壞者觸亦犯殘。第三粗語戒。以染污心對於女人說淫慾語以取自適故犯僧殘。若凈心說法呵欲過等即不犯也。女人者有智未命終不同前戒也。五分律女人向比丘粗語染心領者亦犯。第四嘆身索供養戒。假託佛法方便誘誦。不擬犯重故但僧殘。第五媒嫁戒。和合生死深失正念故也。語書使等皆是犯限。凡得附書須看持往。不看者吉罪。如律所說。第六過量不乞處分造房戒。此戒二殘二吉。四

【現代漢語翻譯】現代漢語譯本波羅夷（Pārājika，斷頭罪）乃至惡說，言簡義豐，道理無不完備。豈同於昔日工匠廣事繁詞？審持之文如前應知。接下來解釋第二篇，文分為三部分：首先闡明所依據的教義，其次列出罪名的相狀，最後總結已經審慎持有。因此，在漏失戒律中，觸犯的境界總共有六種：一是內色，指有情眾生（sentient beings）；二是外色，指非情之物（non-sentient things）；三是內外色，指二者結合；四是水，指逆水或順水而動身；五是風，六是空，參照水的情況可知。除了夢中，不犯僧殘罪。而亂意睡眠，律中有五種過失：一是做惡夢，二是諸天不護佑，三是心不入法，四是不思惟明相，五是夢中失精。五分律中，亂意睡眠得吉羅罪（dukkaṭa，惡作罪）。《善見律毗婆沙》說，如果比丘心有所想而眠，事先做好準備，腳相交，手緊握，這樣想著而眠，在夢中精液流出，得僧殘罪。戒文開許的情況是，事先沒有做準備的緣故。第二條觸戒，按照律藏，雙方都無衣相觸，得僧殘罪。互相有衣遮蘭（thullanissaya，粗罪），雙方都有衣得吉羅罪。頭髮和指甲仍然是身體的一部分，因此觸犯得僧殘罪。如果按照《善見律毗婆沙》，頭髮和頭髮相觸，指甲和指甲相觸，只得遮蘭罪，因為雙方都沒有感覺。互相有感覺，就得僧殘罪，如戒文所說。《僧祇律》第五卷說，女人，指母親、女兒、姐妹、親戚、非親戚，無論大小，在家或出家，都犯戒，按照律藏。已死的女人，多數未腐壞的，觸控也犯僧殘罪。第三條粗語戒，以染污的心對女人說淫慾之語，爲了自己快樂，因此犯僧殘罪。如果以清凈心說法，呵斥淫慾的過失等，就不犯戒。女人，指有智慧且未命終的，與前面的戒不同。《五分律》中，女人向比丘說粗語，比丘以染污心領受，也犯戒。第四條嘆身索供養戒，假託佛法，方便誘導誦讀，不打算犯重罪，因此只犯僧殘罪。第五條媒嫁戒，和合生死，深深失去正念的緣故。語言、書信、使者等，都是犯戒的範圍。凡是得到附帶的書信，必須檢視並持有前往，不檢視的，得吉罪，如律中所說。第六條過量不乞處分造房戒，此戒有二僧殘罪，二吉羅罪。

【English Translation】 English version Pārājika (expulsion offense) and even evil speech, the words are concise and the meaning is rich, and the principles are all complete. How can it be compared to the verbose words of ancient craftsmen? The text of careful adherence should be known as before. Next, the second section is explained, and the text is divided into three parts: first, clarifying the teachings on which it is based; second, listing the characteristics of the offenses; and third, concluding that it has been carefully adhered to. Therefore, in the loss of precepts, there are six kinds of realms that are violated: first, internal matter, referring to sentient beings; second, external matter, referring to non-sentient things; third, internal and external matter, referring to the combination of the two; fourth, water, referring to moving the body against or with the current; fifth, wind; sixth, space, which can be understood by referring to the situation of water. Except in dreams, there is no offense of saṃghādisesa (formal meeting offense). And inattentive sleep has five faults according to the Vinaya: first, having bad dreams; second, not being protected by the devas; third, the mind does not enter the Dharma; fourth, not contemplating the signs of light; fifth, seminal emission in dreams. In the Sarvāstivāda Vinaya, inattentive sleep results in a dukkata (wrongdoing offense). The Samantapāsādikā says that if a bhikkhu sleeps with thoughts in mind, prepares beforehand, crosses his legs and clenches his hands, thinking like this while sleeping, and semen is emitted in the dream, he commits a saṃghādisesa offense. The reason why the precept is opened is because there was no preparation beforehand. The second precept of touching, according to the Vinaya, touching each other without clothes results in a saṃghādisesa offense. Mutually having clothes is a thullanissaya (serious offense), and both having clothes results in a dukkata offense. Hair and nails are still part of the body, so touching them results in a saṃghādisesa offense. If according to the Samantapāsādikā, hair touching hair and nails touching nails only result in a thullanissaya offense, because neither party feels it. If there is mutual feeling, it is a saṃghādisesa offense, as the precept says. The fifth volume of the Mahāsaṃghika Vinaya says that 'woman' refers to mother, daughter, sister, relatives, non-relatives, whether large or small, lay or ordained, all commit the offense, according to the Vinaya. Touching a dead woman, most of whom have not decayed, also results in a saṃghādisesa offense. The third precept of coarse speech, speaking words of lust to a woman with a defiled mind, for one's own pleasure, therefore results in a saṃghādisesa offense. If speaking the Dharma with a pure mind, scolding the faults of lust, etc., there is no offense. 'Woman' refers to one who is intelligent and has not died, which is different from the previous precept. In the Daśabhāṇavāra Vinaya, if a woman speaks coarse words to a bhikkhu, and the bhikkhu receives them with a defiled mind, he also commits an offense. The fourth precept of praising oneself and soliciting offerings, falsely relying on the Buddha's Dharma, conveniently inducing recitation, not intending to commit a grave offense, therefore only commits a saṃghādisesa offense. The fifth precept of matchmaking, harmonizing birth and death, deeply losing right mindfulness. Language, letters, messengers, etc., are all within the scope of the offense. Whenever receiving an attached letter, it must be checked and taken along; not checking it results in a dukkata offense, as the Vinaya says. The sixth precept of building a dwelling exceeding the prescribed measure without asking for permission, this precept has two saṃghādisesa offenses and two dukkata offenses.

罪合。陳名中但顯僧殘名者以其僧殘是此篇故遂隱吉名也。文有三節。一容犯人。二明順違。三結違罪。第二節先明順后辨違。所言順者順教作法也。一自求者自從施主乞求也。二作屋三無主者簡㩜也。謂雖自乞或時容可乞得施主。今此意辨竟無施主。故律云無主者彼無有人若一若兩若眾多。四自為己簡為他不犯殘故。五當應量作準五分律。佛一搩手二尺也。房內除外合當丈四二丈四也。六當將比丘指示處所者教其乞法也。謂彼房主先治房地令無妨難。來入僧中從僧三乞。僧即遣使。房主將使往看其處知無妨難也。妨者妨礙僧事乃至不容草車迴轉也。難者其處多有虎狼師子下至蟻子也。七彼比丘當指示處所無難處無妨處者。眾僧正與白二羯磨處分許作也。若比丘有難處乃至若過量作者辨違教也。山間諸寺多犯此戒也。廣營事務羅漢退緣況處凡愚而當不慎。身安道長故復開其應量而作。人多自擁容妨僧事。住處匪宜覆成自損。僧以矜憐詳而與法故所以制也。第七有主不處分造房戒。此戒一殘二吉。名但顯殘。文亦三節。第二節中辨順五句。一欲作大房此有施主故雖大作而不廢業。二有主。三為己作。四教乞法。五正與法。次辨違教可知。問前房既已二殘合制何不通收此殘為三。答文詞便易義又相因。是故前房二殘合制過

量無量。義既相違作法文詞復不便易故別制也。第八無根重罪謗比丘戒。文有八句一容犯人。二瞋恚所覆故者于無過人妄起憎恚。三非波羅夷比丘者所謗境也。此文略故但顯非犯波羅夷罪。若據律中縱使實犯但望謗人無有三根即亦名為非波羅夷。故律文云。若彼人不清凈不見不聞不疑彼犯波羅夷。便言我見聞疑彼犯波羅夷。以無根法謗僧伽婆尸沙。廣有六句如律所說不能繁敘。又若前人非十三難謗云是者亦犯僧殘。謗尼八夷及十三難亦並犯殘並如律說。四以無根者舉罪所依略有三根謂見聞疑。今無三依故曰無根。若親眼見犯淫盜等名曰見根。若他人見來向我說亦是見根。若親聞犯淫盜等事及他人聞併名聞根。疑根有二。一者親見蹤緒而生疑心。謂見比丘與女人入林出林等事而疑犯淫。盜等準知。二者親聞音聲而生疑心。謂聞與女動床等聲。盜等亦然。此之二種合名疑根。他人有疑來向我說計亦疑根。此之三根正堪舉罪。除此三根儻于內心忽爾橫起見聞疑想及三橫疑稱心而說。雖無謗罪而非舉罪。以人無過無友證故。五波羅夷法謗者簡余輕謗不犯此戒。六慾壞彼清凈行辨發業心。七若於異時已下自言伏首也。沓婆清凈事現可驗。或詰而伏不詰而首也。自伏首云我知此事實是無根。但我嗔恚故作是語。八若比丘已下結罪如

文。第九假重罪根謗比丘戒文有九句。一容犯人。二以嗔恚故。三于異分事中取片者。善見第十三云余分者沓婆是人羊是非人以羊當沓婆處是名余分。以母羊當慈尼亦名余分。何以故以事相似故。是故律本中說取片。述曰于異分中取片計相似也。如律中說。慈地比丘從耆阇崛山下見大羝羊與母羊行淫。即相謂言。此羝羊即是沓婆摩羅子。母羊即是慈比丘尼。便向僧說我親眼見沓婆摩羅子共慈比丘尼行淫。慈地比丘意與羝羊立名沓婆。向僧說時非是無根。但希僧信濫罰沓婆故曰假根。羊上見根雖似舉罪舉罪實于沓婆上無根故成謗也。戒文中略。若準律中假下篇罪假余犯人假在家時假自語響併名假根。若實見犯而言聞者望聞是無即是無根。非是假根。四非波羅夷比丘實非十三難亦在其限。五以無根羊雖有根沓婆無故。六波羅夷法謗。七發業心。八自伏首。九結罪。第十破僧違諫戒泛料簡者。一切設諫皆由有濫理須諫別隨義應知。然違諫有兩。一違僧諫如此四諫及下說欲不障違僧三諫。二違屏諫如九十中不受諫者波逸提。問同違僧諫何故乃有殘提不同。答結罪重輕自有多義。且如破僧惱亂過重共作計謀宜先諫主以若主息余亦息故。主既不息助火蓋薪為過更甚故復須諫。污家儐謗于聚落中長時積過令失凈心。被儐應伏而返謗僧

過亦不輕故宜須諫。惡性拒僧高舉凌眾情亦難容故應須諫。違並結殘。如論利吒說。欲不障宿習曲見謂之為是。僧雖設諫情見未開。若結重罪便非分限。故但得提。然古難云。若以污家過集積增違諫罪重者。屏諫之事該於七聚。何不就事以結違諫重輕不同。今解污家于聚落中長時起過積罪已多。其屏諫中雖諫七聚前人或容唯欲犯一不擬多犯。何得類于污家多過。尼有別戒亦應準通不能繁敘。戒本文三。一容犯人。二辨諫法。三結違諫罪。第二諫法兩對四句。第一對者若有過起先應屏諫。第二對者若違屏諫理應僧諫。一切諫戒義皆同此也。就過起中有四句義。一欲壞和合僧者初發業心也。方便受壞和合僧法者自有二種。一方便壞和合僧即如調達。自作邪佛令四惡伴以為邪僧。設破僧計故云方便。二受壞和合僧法。謂共受行五種邪法為邪法寶。言五邪者一盡形壽乞食二著糞掃衣三露坐四不食蘇鹽五不食魚肉。第四義堅持不捨者于邪三寶假託倚傍堅執受持與佛競化破正法輪也。于屏諫中準律通於七眾及外道等。諫今且論比丘諫也。文有兩節。一勸止四過如文。二大德應與僧和合已下奪彼執情也。奪云應與僧和合者奪起初發業心也。與僧和合歡喜者奪設計也。不諍者奪立邪五法也。同一師學已下勸翻競化得趣道。增益得證道安

【現代漢語翻譯】現代漢語譯本：過失如果不是小事，所以應該勸諫。如果某人天性邪惡，拒絕僧眾，高傲自大，冒犯大眾，這種情況也難以容忍，所以應該勸諫。違犯戒律並結成殘罪，就像《論事》中關於利吒的說法一樣。如果有人被過去的習氣所障蔽，扭曲的見解認為自己是對的，即使僧眾勸諫，他的情意和見解也未必能打開。如果因此結下重罪，那就超出了勸諫的範圍。所以只能提一下。然而古人難以理解的是，如果以玷污僧團的過失聚集，屢次違犯勸諫，罪過嚴重的人，屏除勸諫的事項包括七聚（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷七眾）。為什麼不就事論事，根據違犯勸諫的輕重來結罪呢？現在解釋說，玷污僧團是指在聚落中長期犯錯，積累了很多罪過。在屏除勸諫中，即使勸諫七眾，前人或許只打算犯一種罪，不打算多犯。怎麼能和玷污僧團，犯下多種罪過的情況相比呢？比丘尼有特別的戒律，也應該參照通行，不能詳細敘述。戒律的本文分為三部分：一是容許犯戒的人，二是辨別勸諫的方法，三是總結違犯勸諫的罪過。第二部分，勸諫的方法有兩對四句。第一對是，如果發生過失，首先應該屏除勸諫。第二對是，如果違背屏除勸諫的道理，就應該由僧眾勸諫。一切勸諫的戒律意義都與此相同。就過失的發生而言，有四句意義：一是想要破壞和合僧團的人，最初發起惡業之心。二是方便接受破壞和合僧團的方法，這有兩種情況。一是方便破壞和合僧團，就像提婆達多（Devadatta）一樣，自己假裝是佛，讓四個惡友作為邪惡的僧眾，設立破壞僧團的計謀，所以說是方便。二是接受破壞和合僧團的方法，就是共同接受和實行五種邪法作為邪惡的法寶。所說的五邪是：終身乞食，穿糞掃衣，露天而坐，不吃酥油和鹽，不吃魚和肉。第四個意義是堅持不捨，對於邪惡的三寶（佛、法、僧）假託依靠，堅決執著受持，與佛陀競爭教化，破壞正法法輪。在屏除勸諫中，按照戒律可以適用於七眾以及外道等等。勸諫現在只討論比丘的勸諫。文中有兩個部分：一是勸止四種過失，如經文所說。二是『大德應該與僧眾和合』以下，奪走他們的執著之情。奪走『應該與僧眾和合』，是奪走最初發起惡業之心。『與僧眾和合歡喜』，是奪走設計。『不爭論』，是奪走建立邪惡五法。『同一師父學習』以下，勸說他們翻然悔悟，競爭教化，從而走上正道，增益功德，證得安樂。戒本文三。一容犯人。二辨諫法。三結違諫罪。第二諫法兩對四句。第一對者若有過起先應屏諫。第二對者若違屏諫理應僧諫。一切諫戒義皆同此也。就過起中有四句義。一欲壞和合僧者初發業心也。方便受壞和合僧法者自有二種。一方便壞和合僧即如調達（Devadatta）。自作邪佛令四惡伴以為邪僧。設破僧計故云方便。二受壞和合僧法。謂共受行五種邪法為邪法寶。言五邪者一盡形壽乞食二著糞掃衣三露坐四不食蘇鹽五不食魚肉。第四義堅持不捨者于邪三寶假託倚傍堅執受持與佛競化破正法輪也。于屏諫中準律通於七眾及外道等。諫今且論比丘諫也。文有兩節。一勸止四過如文。二大德應與僧和合已下奪彼執情也。奪云應與僧和合者奪起初發業心也。與僧和合歡喜者奪設計也。不諍者奪立邪五法也。同一師學已下勸翻競化得趣道。增益得證道安

【English Translation】 English version: If the transgression is not minor, then admonishment is necessary. If someone is inherently evil, rejects the Sangha, is arrogant, and offends the masses, this situation is also difficult to tolerate, so admonishment is necessary. Violating precepts and incurring residual offenses, as discussed in the Matters, regarding Lita. If someone is obscured by past habits, and their distorted views lead them to believe they are correct, even if the Sangha admonishes them, their feelings and views may not be opened. If they incur a serious offense as a result, then it is beyond the scope of admonishment. Therefore, one can only mention it. However, it is difficult for the ancients to understand that if the transgression of defiling the Sangha accumulates, repeatedly violating admonishment, those whose offenses are serious, the matters of private admonishment include the seven assemblies (referring to the seven groups of Bhikshus, Bhikshunis, Shikshamanas, Shramaneras, Shramanerikas, Upasakas, and Upasikas). Why not address the matter directly, and determine the severity of the offense based on the violation of admonishment? Now it is explained that defiling the Sangha refers to committing offenses in the community for a long time, accumulating many transgressions. In private admonishment, even if admonishing the seven assemblies, the person in question may only intend to commit one offense, not intending to commit many. How can it be compared to defiling the Sangha and committing multiple offenses? Bhikshunis have special precepts, which should also be followed, and cannot be elaborated on in detail. The text of the precepts is divided into three parts: first, those who are allowed to commit offenses; second, distinguishing the methods of admonishment; and third, summarizing the offenses of violating admonishment. The second part, the methods of admonishment, has two pairs of four sentences. The first pair is, if an offense occurs, private admonishment should be given first. The second pair is, if the principle of private admonishment is violated, then the Sangha should admonish. The meaning of all admonishment precepts is the same as this. Regarding the occurrence of offenses, there are four meanings: first, those who want to destroy the harmonious Sangha, initially generate evil intentions. Second, conveniently accepting the methods of destroying the harmonious Sangha, there are two situations. One is conveniently destroying the harmonious Sangha, like Devadatta (提婆達多), who pretended to be a Buddha himself, and had four evil friends as an evil Sangha, setting up a plan to destroy the Sangha, so it is said to be convenient. The second is accepting the methods of destroying the harmonious Sangha, which is to jointly accept and practice five evil dharmas as evil treasures. The five evils are: begging for food for life, wearing discarded rags, sitting in the open, not eating ghee and salt, and not eating fish and meat. The fourth meaning is to persist without abandoning, falsely relying on the evil Three Jewels (Buddha, Dharma, Sangha), firmly adhering to and upholding them, competing with the Buddha in teaching, and destroying the Dharma wheel of the true Dharma. In private admonishment, according to the precepts, it can be applied to the seven assemblies as well as external paths, etc. Admonishment now only discusses the admonishment of Bhikshus. There are two parts in the text: one is to dissuade from the four transgressions, as stated in the sutra. The second is 'Great virtues should be in harmony with the Sangha' below, taking away their clinging feelings. Taking away 'should be in harmony with the Sangha' is taking away the initial intention to generate evil karma. 'Being happy in harmony with the Sangha' is taking away the plan. 'Not arguing' is taking away the establishment of the five evil dharmas. 'Studying with the same teacher' below, persuading them to repent and compete in teaching, thereby embarking on the right path, increasing merit, and attaining peace. 戒本文三。一容犯人。二辨諫法。三結違諫罪。第二諫法兩對四句。第一對者若有過起先應屏諫。第二對者若違屏諫理應僧諫。一切諫戒義皆同此也。就過起中有四句義。一欲壞和合僧者初發業心也。方便受壞和合僧法者自有二種。一方便壞和合僧即如調達（Devadatta）。自作邪佛令四惡伴以為邪僧。設破僧計故云方便。二受壞和合僧法。謂共受行五種邪法為邪法寶。言五邪者一盡形壽乞食二著糞掃衣三露坐四不食蘇鹽五不食魚肉。第四義堅持不捨者于邪三寶假託倚傍堅執受持與佛競化破正法輪也。于屏諫中準律通於七眾及外道等。諫今且論比丘諫也。文有兩節。一勸止四過如文。二大德應與僧和合已下奪彼執情也。奪云應與僧和合者奪起初發業心也。與僧和合歡喜者奪設計也。不諍者奪立邪五法也。同一師學已下勸翻競化得趣道。增益得證道安

樂也。次辨第二。若違屏諫理應僧諫。是比丘如是諫時堅持不捨者違屏諫也。彼比丘應三諫已下於中有兩。一教僧諫舍。二贊舍為善。謂贊翻違還成順善也。三諫者一白表宜三羯磨諫。第三剎那即得僧殘。第三之前猶應可舍故云善也。古人取一白二羯磨為三諫者非也。第三不捨者僧伽婆尸沙正結違諫罪也。古來諸師多依諸論辨破法輪。于佛滅后定無此事理非可犯。今詳律意與論稍異。謂諸論中辨無間業故偏局取調達一人以成斯業。今律文意設佛滅后別立邪法行籌化人。歸從己見雖非正是無間業收亦惱眾僧僧須設諫。諫而不捨亦得僧殘。故律文言有二事破僧。一作羯磨二取捨羅。準論取籌成無間業準律通辨。故云作羯磨也。此戒義門雖復繁廣行之事簡故略云爾。第十一破僧助伴違諫戒文亦有三。一容犯人。二辨諫法。三結違諫罪。第二諫法兩對四句。一若有過起先應屏諫。二若違屏諫理應僧諫也。就過起中有二句。若一若二乃至無數作伴儻過。伴儻有二。一伴儻即元共設計要四人已上為邪僧也。二助伴儻即后助惡若一若二乃至無數不限多少也。此兩伴儻皆助作惡併名伴儻俱須諫也。二彼比丘語是比丘大德莫諫此比丘已下發言相助也。如律中。諸比丘諫調達時時伴儻比丘語諸比丘言。汝莫諫提婆達。提婆達是法語比丘(可

則而行)。律語比丘(善能調化)。提婆達所說我等喜樂(希聞頂戴)。我等忍可(深心印順)。既有上過次文正辨屏諫文亦兩節。一諫止相助如文。二然比丘非法語已下奪彼執情也。余文可知。第十二被儐之時謗僧違諫戒文亦有三。一容犯人。二辨諫法。三結違諫罪。第二諫法兩對四句如前所判。就過起中文有二句。一由污家故僧驅儐。二被儐時非理謗僧。非理謗僧正是所諫事也。就前儐中文復二節。一依于城聚污家惡行。言污家者準律有四。一依家污家。如從張家得他施物餉遣王家。張家聞之失信不喜。王家得物思偏報恩失平等信。二依利養污家。如法得利與一居士不與一居士。三者依親友污家。謂依王臣曲為一人不為一人。四依僧伽藍污家。謂取僧花果與一人不與一人。並令前人失平等心故名污家也。言惡行者自種花教人種花。或與女人同牀同器食等。乃至種種非威儀事。上至犯殘下至犯吉。作此污家惡行二事令諸道俗亦見亦聞也。二諸比丘當語比丘已下乃至不須住此者。準律文中作白四羯磨驅出離此所行聚落。今戒本中乍似別人。口言驅出者蓋作法已有此口言也。第二非理謗僧文意云。被儐比丘語諸比丘云。汝有愛恚怖癡何以故更有與我同罪比丘何不驅儐而獨儐我。準僧祇律當時六人同作污家。聞僧欲儐。遂

有三聞達多磨醯沙達多走至王道聚落。復有迦留陀夷闡陀逆路懺悔。此之四人走不可治懺復無罪。唯有阿濕波富那婆娑不走不懺。遂被僧儐。因即謗僧云。愛他懺者怖他走者。是故不驅。恚我二人是故獨驅。既有愛恚怖三故知具足愚癡煩惱。此即過起文訖。次明屏諫止奪等準前應知。薩婆多論第四卷云。若比丘凡有所求。若為三寶若自為以種種信物與國王大臣長者居士在家出家皆名污家。五眾盡不聽啼哭乃至父母喪亡一切不聽。四眾吉羅尼得逸提。廣說開遮具如彼論。第十三自用拒勸違諫戒舊名惡性拒僧違諫戒。文亦有三。一容犯人。二諫法。三結違諫罪。第二諫法兩對四句中先過起者有二句義。一惡性不受人語者辨自用拒勸過也。俗書云。好問則裕自用則小是也。二于戒法中已下辨自用不受諫相也。謂犯戒時餘人勸止虛受信施高舉自身信自用性。語餘人言。汝莫語我若好若惡(好行好果惡行惡果)。此愚意云行業果報我自閑解。受報之時不關汝事。我亦不語汝若好若惡者。汝自業果及前而說下總結云。且止莫諫我。古來相傳有四種人須諫。一年耆宿德。二久居眾首。三博學誡議謂智慧過人。四共勝人蔘居。次辨屏諫諫前自用不受勸也。文亦兩節。一勸止自用。故文云彼比丘諫是比丘言大德莫自身不受諫語。二奪彼執

【現代漢語翻譯】現代漢語譯本有三位聞達多（Vennadatta，名字）, 磨醯沙達多（Mahesadatta，名字）, 走到王道聚落（Rajagaha，城市名）。又有迦留陀夷（Kaludayi，名字）闡陀（Chanda，名字）逆路懺悔。這四個人走了，不可被治理，懺悔后無罪。唯有阿濕波（Assapa，名字）富那婆娑（Punnabbasu，名字）不走不懺，於是被僧團擯斥。因此就誹謗僧團說：『喜愛他人懺悔，害怕他人走開，所以不驅逐他們，憎恨我們二人，所以單獨驅逐。』既然有愛、有恨、有害怕這三種情緒，可知具足愚癡煩惱。這是過失產生的文句完畢。接下來闡明屏處勸諫、制止奪取等，按照之前所說的應該知道。薩婆多論（Sarvastivada，論名）第四卷說，如果比丘凡有所求，無論是爲了三寶（Buddha, Dharma, Sangha），還是爲了自己，以種種信物給予國王、大臣、長者、居士，在家眾、出家眾，都叫做玷污家門。五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）都不允許啼哭，乃至父母喪亡一切不允許。四眾（比丘、比丘尼、式叉摩那、沙彌）犯吉羅尼（dukkhata，一種罪名），得逸提（atikrama，一種罪名）。詳細說明開許和遮止，具體如該論所述。第十三，自己堅持錯誤，拒絕勸告，違背勸諫戒，舊名惡性拒僧違諫戒。文句也有三個部分：一、容許犯戒的人。二、勸諫的方法。三、判決違背勸諫的罪行。第二，勸諫的方法，兩對四句中，先說過失產生的有兩種含義：一是惡性不受人勸告，辨別自己堅持錯誤，拒絕勸告的過失。俗話說，『好問則知識廣博，自以為是則知識狹隘』就是這個意思。二是在戒法中以下，辨別自己堅持錯誤，不接受勸諫的相狀。說的是，犯戒的時候，別人勸止，卻虛受信徒的施捨，抬高自身，相信自己的判斷。對別人說：『你不要對我說好或壞（好行有好報，惡行有惡報）。』這種愚蠢的想法認為行業果報我自己清楚瞭解，受報的時候不關你的事。我也不會對你說好或壞，你的自作業果。』以及前面所說的，下面總結說：『且住口，不要勸諫我。』古來相傳有四種人需要勸諫：一是年老有德之人，二是長期擔任大眾首領之人，三是博學且能提出戒律建議之人，也就是智慧超過常人的人，四是共同勝過他人之人。接下來辨別屏處勸諫，勸諫前自己堅持錯誤，不接受勸告。文句也分為兩節：一是勸止自己堅持錯誤，所以文中說，那個比丘勸諫這個比丘說：『大德，不要自己不接受勸諫的話。』二是奪取他的執著。

【English Translation】 English version There were three individuals, Vennadatta (Vennadatta, a name), Mahesadatta (Mahesadatta, a name), who went to Rajagaha (Rajagaha, a city). There were also Kaludayi (Kaludayi, a name) and Chanda (Chanda, a name) who repented on the wrong path. These four people left and could not be disciplined; after repenting, they were without sin. Only Assapa (Assapa, a name) and Punnabbasu (Punnabbasu, a name) neither left nor repented, so they were expelled by the Sangha (Buddhist monastic community). Because of this, they slandered the Sangha, saying, 'They like those who repent and fear those who leave, so they don't expel them; they hate us two, so they expel us alone.' Since there are these three emotions of love, hate, and fear, it is known that they are full of ignorance and afflictions. This concludes the passage on the arising of faults. Next, explaining private admonishment, stopping, and taking away, it should be understood as previously stated. The fourth volume of the Sarvastivada (Sarvastivada, a treatise) states that if a Bhikkhu (Buddhist monk) seeks anything, whether for the Three Jewels (Buddha, Dharma, Sangha) or for himself, giving various items of faith to kings, ministers, elders, householders, laypeople, or monastics, it is called defiling the family. The five groups (Bhikkhus, Bhikkhunis, Sikkhamanas, Sramaneras, Sramanerikas) are not allowed to weep, not even for the death of parents. The four groups (Bhikkhus, Bhikkhunis, Sikkhamanas, Sramaneras) commit Dukkata (Dukkata, a type of offense), Atikrama (Atikrama, a type of offense). Detailed explanations of allowances and prohibitions are as described in that treatise. Thirteenth, insisting on one's own way, rejecting advice, and violating the precept against admonishment is formerly known as the precept against evil nature, rejecting the Sangha and violating admonishment. The passage also has three parts: first, allowing the offender; second, the method of admonishment; third, judging the offense of violating admonishment. Second, the method of admonishment, in the two pairs of four sentences, the first two sentences concern the arising of faults: one is the evil nature of not accepting others' words, distinguishing the fault of insisting on one's own way and rejecting advice. As the saying goes, 'Good questioning leads to broad knowledge, while self-reliance leads to narrow knowledge.' The second, from 'in the precepts' below, distinguishes the appearance of insisting on one's own way and not accepting admonishment. It refers to when one commits an offense, others advise to stop, but one falsely accepts the offerings of believers, elevates oneself, and believes in one's own judgment. One says to others, 'Do not tell me good or bad (good deeds have good results, bad deeds have bad results).' This foolish idea believes that I understand the karmic consequences myself, and it is none of your business when I receive the retribution. I will also not tell you good or bad, your own karmic consequences.' And as mentioned earlier, the following concludes, 'Stop, do not admonish me.' It has been traditionally said that there are four types of people who need to be admonished: first, those who are old and virtuous; second, those who have long been leaders of the community; third, those who are learned and can offer advice on the precepts, that is, those whose intelligence surpasses ordinary people; and fourth, those who are jointly superior to others. Next, distinguishing private admonishment, before admonishing, one insists on one's own way and does not accept advice. The passage is also divided into two sections: one is to advise against insisting on one's own way, so the passage says, that Bhikkhu admonishes this Bhikkhu, saying, 'Venerable, do not refuse to accept admonishment yourself.' The second is to take away his attachment.

情。文云大德自身當受諫語等也。得增益等未生之善令生未生之惡不生。已生之善令增已生之惡令滅如次配之。余文準前。自下第三結已審持諸大德我已說十三僧伽婆尸沙者結已也。僧伽婆尸沙者瑜伽翻為眾余。舊名僧殘。殘即余義。謂犯此罪於九羯磨不得足數。望余羯磨猶有餘殘足數之用也。言九羯磨者謂覆藏等四種羯磨。五呵責。六儐。七依止。八遮不至白衣家。九罪處所初之四法如覆藏犍度文中具顯互不足數。后之五種古來義準。既是同奪三十五事(三十五事如呵責犍度有其七五。且第一五。一不得授人大戒。二不得受依止。三不得受沙彌。四不得受差教誡尼。五設差不得往。如是等廣如律說也)。明知互望亦不足數。其不見不懺惡邪不捨三舉之人。雖亦同奪三十五事然舉出眾一切僧數皆不得足故不同也。此之殘罪要藉依僧方得懺悔。故曰僧殘。或曰眾余也(善見論文更有異釋不能繁敘)。九戒初犯已下因便略明懺悔之法或。于中文六。一辨具緣成犯。二明成覆藏過。三顯懺悔之法。四釋僧少之失。五彰眾僧有罪。六結成應法。初明具緣成犯者。文言九戒初犯四至三諫。謂前九戒約事具緣初成即犯。后之四戒約法具緣。三諫滿犯。此中意辨。若緣不具即非僧殘。即不得用僧殘懺悔法。是故明也。有人釋云此為釋

疑。謂后四戒既對眾犯。應不治覆。故釋疑雲。亦須治覆。今詳若爾前九屏犯疑無不覆。亦應釋疑雲。若不覆者亦免治覆文何不明。故知謬釋也。第二文云。言若比丘犯一一法知而覆藏者明成覆過也。準人犍度及余律論。若犯一殘自心了知見是僧殘覆藏一夜得一覆吉。如是展轉隨一一夜各得覆吉及隨覆吉。若於殘罪疑及不識雖亦犯覆得吉羅罪。而不行覆犯二三等乃至不憶數並聽懺悔。然四分宗人犍度文先懺覆吉後方從僧乞治覆過而行覆法。問覆吉已懺覆過應亡何須乞治。答覆罪感果雖懺已亡濫胃凈僧令殘罪重。此過不罰殘罪不除故須治覆。若不覆者令殘過輕故不治覆。問僧殘一品何有輕重。答雖是品同不妨輕重。如犯罪者三時俱重豈同二時輕一時重者也。第三文應強與已下正顯懺悔法也。法即有三或有四法。位即開五或六七等。且言五者一文言應強與波利婆沙。準明瞭論翻為宿住。準僧祇律翻為別住。準四分律翻為覆藏。覆藏者就過翻名也。別住者罰令獨宿靜思其過。故律文言不得二人三人同室宿也。宿住者經宿行也。將欲乞此覆藏法時了知罪數一二多數。及不憶數。又知覆經一二多夜及不憶夜。隨事牒取入乞詞中。若憶夜數依夜數乞。乞已隨行。若不憶夜乞從清凈已來治之。謂從受戒之日為清凈已來也。乞法有三。

一乞知日數。二乞不知日數。三乞知日數不知日數(謂犯多罪半知日數半即不知)。罪數多少亦隨憶稱之。乞詞三說。廣如律中。乞已僧作白四羯磨與覆藏法。並如律中。文言強與者。問說戒犍度有文云不得強逼懺悔。此何故強。答彼不應時強逼便諍。今據應時僧和伴善故強舉治也。二行波利婆沙竟。謂如犯一𨒬百日覆須逕百日界內行之方名為竟。界內下至有一人在即得行之。行時奪三十五事供養凈僧。須白客比丘令知行覆藏等。八緣具足廣如律中覆藏犍度。三增上與六夜摩那埵此云悅眾意也。此法要須界內滿足四人已上于中行之名悅眾意。不同覆中一人得行不名悅眾也。增上與者與有二種。一者從行覆竟。次從僧乞。乞詞具牒行覆竟等以乞六夜名增上與。從前增上與此法故。二者本犯殘時無覆藏心發露向人。但須直與摩那埵法。不名增上與也。今戒本就難故明增上與也。四行摩那埵竟行時奪三十五事。供養白客大同覆藏。廣如覆藏犍度說。五應二十僧中出是比丘罪者。行六夜竟犯罪比丘應求具滿二十清眾。具牒行覆及六夜竟以為乞詞。對僧三乞僧與白四作出罪法。前來五位法但有三。謂覆藏六夜及出罪也。前言或有四法者。謂如本日治法。且如犯覆藏逕于百日。從僧乞覆已行十日忽更犯殘。前之十日即被除卻。更令

【現代漢語翻譯】現代漢語譯本：一、請求知道日數。二、請求不知道日數。三、請求知道日數不知道日數（指犯多種罪，一半知道日數，一半不知道）。罪的數量多少也隨著記憶陳述。請求的詞語說三遍，詳細內容如律中所述。請求后，僧團進行白四羯磨（一種僧團決議程式）給予覆藏法（對罪行進行隱瞞），都如律中所述。文中的『強與』是指，問：說戒犍度（關於說戒的章節）中有文說不得強迫懺悔，這是什麼緣故要強迫呢？答：那是說不應在不適當的時候強迫，這樣會引起爭端。現在是根據適當的時候，僧團和合友善，所以才強制進行懲治。二、行波利婆沙（一種懺悔儀式）結束。比如犯了一個僧殘罪（僅次於極重罪的罪行），覆藏一百天，必須經過一百天在界內（僧團活動的區域）進行懺悔，才叫做結束。界內下至有一個人也可以進行。進行時，剝奪三十五種供養，供養清凈的僧人，需要告知客比丘，讓他知道行覆藏等事宜。八種因緣具足，詳細內容如覆藏犍度所述。三、增上與六夜摩那埵（一種懺悔方法），此云悅眾意，也就是使大眾喜悅。此法必須在界內滿足四人以上才能進行，才叫做悅眾意。不同於覆藏法，一個人進行不叫做悅眾意。增上與有兩種，一種是從行覆藏結束后，再從僧團請求。請求的詞語詳細陳述行覆藏結束等，以此請求六夜摩那埵，叫做增上與，因為是從之前的增上與此法而來。另一種是本來犯僧殘罪時，沒有覆藏的心，發露向人，只需要直接給予摩那埵法，不叫做增上與。現在戒本就困難的情況，所以說明增上與。四、行摩那埵結束，進行時剝奪三十五種供養，供養白客，大體與覆藏相同，詳細內容如覆藏犍度所述。五、應在二十僧中出罪，是指比丘的罪行，行六夜結束后，犯罪的比丘應該請求具足二十位清凈的僧眾，詳細陳述行覆藏及六夜結束，作為請求的詞語，對著僧眾請求三遍，僧眾給予白四羯磨，作出罪法。前面五種位次的法，只有三種，即覆藏、六夜及出罪。前面說或者有四種法，是指如本日治法。比如犯覆藏罪經過一百天，從僧團請求覆藏后，行了十天，忽然又犯僧殘罪，之前的十天就被取消，重新開始。

【English Translation】 English version: 1. Requesting to know the number of days. 2. Requesting to not know the number of days. 3. Requesting to know the number of days and not know the number of days (referring to committing multiple offenses, half of which the number of days is known, and half is unknown). The number of offenses is also stated according to memory. The request is made three times, as detailed in the Vinaya. After the request, the Sangha performs a 'Bai Si Karma' (a Sangha resolution procedure) to grant the 'covering up' (concealing the offense) method, all as described in the Vinaya. The 'forced granting' mentioned in the text refers to the question: In the 'Saying the Precepts Khandhaka' (chapter on reciting the precepts), there is a statement saying that one should not be forced to confess. Why is there coercion here? The answer is that it refers to forcing at an inappropriate time, which would cause disputes. Now, it is based on an appropriate time, with the Sangha being harmonious and friendly, so the punishment is enforced. 2. The 'Parivasa' (a repentance ritual) is completed. For example, if one commits a Sanghavasesa offense (an offense second only to the most serious), covering it up for one hundred days, one must undergo repentance within the boundary (the area of activity of the Sangha) for one hundred days for it to be considered completed. Even if there is only one person within the boundary, it can be carried out. During the process, thirty-five kinds of offerings are taken away, and offerings are made to the pure Sangha. The guest Bhikkhu needs to be informed so that he knows about the 'covering up' and other matters. The eight conditions are fully met, as detailed in the 'Covering Up Khandhaka'. 3. 'Increasingly granting six nights of Manatta' (a method of repentance), which means 'pleasing the assembly'. This method must be carried out within the boundary with at least four people present to be called 'pleasing the assembly'. It is different from the 'covering up' method, where one person can carry it out, but it is not called 'pleasing the assembly'. There are two types of 'increasingly granting'. One is after the 'covering up' is completed, then requesting from the Sangha. The words of the request detail the completion of the 'covering up', etc., and requesting six nights of Manatta is called 'increasingly granting', because it comes from the previous 'increasingly granting' of this method. The other is when one originally commits a Sanghavasesa offense, without the intention of covering it up, and reveals it to someone, one only needs to directly grant the Manatta method, which is not called 'increasingly granting'. Now, the precept text addresses difficult situations, so it explains 'increasingly granting'. 4. The 'Manatta' is completed. During the process, thirty-five kinds of offerings are taken away, and offerings are made to the guest, which is largely the same as 'covering up', as detailed in the 'Covering Up Khandhaka'. 5. 'Being absolved from the offense in a Sangha of twenty' refers to a Bhikkhu's offense. After completing six nights, the offending Bhikkhu should request a complete Sangha of twenty pure monks, detailing the completion of the 'covering up' and six nights as the words of the request. He requests three times from the Sangha, and the Sangha grants the 'Bai Si Karma', making the absolution method. Of the previous five stages of the method, there are only three, namely 'covering up', 'six nights', and 'absolution'. The previous statement that there may be four methods refers to the method of treatment on that day. For example, if one commits a 'covering up' offense and it passes one hundred days, after requesting 'covering up' from the Sangha, and after performing it for ten days, one suddenly commits another Sanghavasesa offense, the previous ten days are canceled, and it starts again.

發始複本日治。其親犯罪隨覆不覆別從僧乞復須行之。然新與舊乞法之時或合或開。共行別行皆得無妨。前言或六七者於五位上或於覆中加本日治以為一六。或六夜中加本日治復是一六。或覆六夜俱加本日即是七也。開合共別亦準皆通。上來懺法第三文訖。自下第四釋僧少之失。故文言。若少一人不滿二十眾出是比丘罪者是比丘罪不得除也。然覆六夜本日出罪四重與法皆是白四。若論用僧前三但用四人僧秉。出罪一法局二十僧。如明瞭論及彼真諦三藏疏釋。少一人者若直闕少理是不足。縱以犯重及尼等足數亦名不足。如律中說。二十八人不足僧數。略為頌曰。余舉滅難為。神隱離別場(不暇廣敘)。自下第五彰眾僧有罪故文言諸比丘亦可呵也。凡言拔濟須識如非不曉其法。為聖所呵得吉羅罪。自下第六結成應法。故文言此是時也。謂觀聽失而順教行此是應時也。審持之文如前應知。自下第三大段二不定文亦分三。一明所依教。二列其名相。三結已審持。初文可知。列名相中第一屏不定戒文有三句。一容犯人。二辨不定相。三結不定名。第二辨相中文有四節。一共女人獨在屏覆障處可作淫處坐說非法語者有其三義。名為不定。一于屏處此是造罪由緒之處。故約由緒名為不定。猶如父母見其惡子行於非法里巷之中。此之里

【現代漢語翻譯】現代漢語譯本發始複本日治（指恢復到原本的治療）。如果親屬犯罪，根據是否隱瞞罪行，分別決定是否需要向僧團請求恢復。然而，新的請求方法和舊的請求方法，有時相同，有時不同。共同進行或分別進行，都沒有妨礙。前面所說的或者六七種情況，是在五種情況下，或者在隱瞞罪行中，加上本日的治療，作為一種六。或者在六個夜晚中，加上本日的治療，又是一種六。或者隱瞞六個夜晚，加上本日的治療，就是七種情況。分開、合併、共同、分別，都同樣適用。以上是懺悔方法的第三段文字結束。下面是第四段，解釋僧眾人數不足的過失。所以經文說：『如果少一個人，不滿二十人，僧眾做出是比丘的罪行，那麼這個比丘的罪行就不能消除。』然而，隱瞞六個夜晚，本日出罪，四重罪行，都符合佛法，都是白四羯磨（指一種僧團的儀式）。如果討論僧眾的使用，前三種情況只使用四人僧團秉持。出罪一種情況，侷限於二十人僧團。如《明瞭論》以及彼真諦三藏的疏釋。少一個人，如果直接缺少人數，道理上是不夠的。即使以犯重罪的人以及尼姑等來湊足人數，也叫做不足。如戒律中所說：『二十八人不足僧數。』簡略地用頌來說：『其餘的舉罪、滅擯、為難。神隱、離別的場所（不暇廣敘）。』下面是第五段，彰顯眾僧有罪，所以經文說：『諸位比丘也可以呵責。』凡是說拔濟，必須認識到如果不是不瞭解其法，被聖人呵責，會得到吉羅罪（輕罪）。下面是第六段，總結應該依法行事。所以經文說：『這是時機。』說的是觀察聽聞有失誤，而順從教導行事，這就是應時的。審持之文，如前面應該知道的。下面是第三大段，二不定文也分為三段。一、說明所依據的教義。二、列出它的名相。三、總結已經審慎持有。第一段文字可以知道。列出名相中，第一屏不定戒文有三句話。一、容許犯戒的人。二、辨別不定相。三、總結不定名。第二辨別相中，文有四節。一、共女人獨自在屏障遮蔽的地方，可以做淫事的地方坐著，說不正當的法語，有這三種含義。名為不定。一、在屏障的地方，這是製造罪行的由頭之處。所以根據由頭，名為不定。猶如父母看見自己的惡子在非法里巷之中行走。這個里巷

【English Translation】 English version The beginning is to restore the treatment to its original state (referring to restoring the original treatment). If a relative commits a crime, depending on whether the crime is concealed, it is determined whether it is necessary to request restoration from the Sangha. However, the new method of requesting and the old method of requesting are sometimes the same and sometimes different. It doesn't matter whether it is done together or separately. The aforementioned six or seven situations are in five situations, or in concealing the crime, adding the treatment of the day as one of the six. Or in six nights, adding the treatment of the day, it is another six. Or concealing six nights, plus the treatment of the day, is seven situations. Separating, merging, together, and separately are all applicable. The above is the end of the third paragraph of the repentance method. Below is the fourth paragraph, explaining the fault of insufficient number of Sangha members. So the scripture says: 'If one person is missing, less than twenty people, and the Sangha commits the crime of a Bhikkhu, then the crime of this Bhikkhu cannot be eliminated.' However, concealing six nights, expiating the crime on this day, the four major offenses, all conform to the Dharma, all are Bai Si Karma (referring to a Sangha ritual). If discussing the use of the Sangha, the first three situations only use a four-person Sangha to uphold. The one situation of expiating the crime is limited to a twenty-person Sangha. As explained in the Mingliao Lun and the commentary by Tripitaka Master Paramārtha. If one person is missing, if the number is directly lacking, it is insufficient in principle. Even if people who have committed serious crimes and nuns are used to make up the number, it is also called insufficient. As stated in the precepts: 'Twenty-eight people are not enough for the number of Sangha members.' Briefly summarized in a verse: 'The remaining accusation, expulsion, and making things difficult. Hidden, places of separation (no time to elaborate).' Below is the fifth paragraph, highlighting that the Sangha has committed a crime, so the scripture says: 'The Bhikkhus can also be blamed.' Whenever it is said to rescue, one must realize that if one does not understand the Dharma, being blamed by the saints will result in a Dukkaṭa (minor offense). Below is the sixth paragraph, summarizing that one should act according to the Dharma. So the scripture says: 'This is the time.' It refers to observing and listening with errors, and following the teachings to act, this is the appropriate time. The text of careful adherence should be known as before. Below is the third major section, the two uncertain texts are also divided into three sections. 1. Explain the teachings on which it is based. 2. List its names and characteristics. 3. Conclude that it has been carefully held. The first paragraph can be known. In listing the names and characteristics, the first uncertain precept of the screen has three sentences. 1. Allow the person who violates the precepts. 2. Distinguish the uncertain characteristics. 3. Summarize the uncertain name. In the second distinguishing characteristics, the text has four sections. 1. Together with a woman alone in a screened and covered place, sitting in a place where sexual acts can be performed, speaking improper Dharma words, there are these three meanings. It is called uncertain. 1. In the screened place, this is the place where the cause of committing crimes is created. Therefore, according to the cause, it is called uncertain. It is like parents seeing their evil son walking in an illegal neighborhood. This neighborhood

巷是造罪由緒。二於此處復見比丘獨與女坐說非法語。此復二義。一約比丘造罪由緒。由緒不定。二約住信舉罪。聖女所見之事事相不定。律文且據共坐威儀。準明瞭論真諦疏釋。若行住臥亦在犯限。二住信優婆夷(聖優婆夷得不壞信名為住信)。於三法中一一法語(乃至)。若波逸提者。聖女依前造罪由緒所見事相來向僧說。其相粗者有夷等三。詳其諸部自有三說。一者依十誦所見事相通舉一切。故彼文言。云何不定。但見女人來去坐立不見作淫奪人命觸女殺草過中食飲酒等。故名不定。二者依明瞭論真諦疏。釋所見事相但舉愛染一切篇聚。故彼疏云。若已行淫然後共坐則波羅夷。若已觸竟則得僧殘。若欲淫觸則得偷蘭。直染心坐則波逸提。若無染心則突吉羅。三者依此四分戒文但舉三罪。律中不言更有餘罪。此則但約愛染之中罪相粗者攝入不定。訪而撿之。其餘細者恐太繁勞。此中不撿任彼自言而懺悔。之三是坐比丘自言我犯是罪(乃至)。若波逸提者。于由緒中因見事相舉告僧眾。僧眾詰得此三定罪。故依此三隨應定治。四如住信優婆夷所說應如法治是比丘者。前人諱罪詰而不得。是故應如聖女所說執彼有犯。眾僧應如罪處所法白四治之。故云應如法治是比丘也。奪三十五事令引實犯罪之處所(罪處所法如律滅

【現代漢語翻譯】現代漢語譯本巷是造罪的緣由和線索。其次，在這裡又看見比丘單獨與女子坐在一起說不正經的話。這又包含兩層含義：一是關於比丘造罪的緣由和線索，這些緣由和線索是不確定的；二是關於住信優婆夷（已經獲得堅定不退轉信心的優婆夷被稱為住信）舉報罪行，聖女所見之事的事實情況是不確定的。律文只是根據共同坐著的威儀來判斷，按照《明瞭論》真諦的疏釋，如果行、住、臥也都在犯戒的範圍之內。其次，住信優婆夷，在三種情況下，一一說出不正經的話（乃至），如果構成波逸提罪，那麼聖女根據之前造罪的緣由和線索，將所見的事實情況告訴僧團，其中情況比較嚴重的有夷罪等三種。詳細考察各部律典，有三種說法：一是根據《十誦律》，所見的事實情況可以舉報一切罪行。所以該律文中說：『什麼是不確定？只是看見女人來來去去、坐著站著，沒有看見做淫事、奪人性命、觸控女子、殺草、過午吃飯喝酒等。』所以稱為不確定。二是根據《明瞭論》真諦的疏釋，所見的事實情況只是舉報與愛染有關的一切篇聚。所以該疏釋說：『如果已經行淫，然後共同坐著，則犯波羅夷罪；如果已經觸控完畢，則犯僧殘罪；如果想要行淫觸控，則犯偷蘭罪；只是心懷染污而坐著，則犯波逸提罪；如果沒有染污之心，則犯突吉羅罪。』三是根據這部《四分律》的戒文，只是舉報三種罪行，律中沒有說還有其他罪行。這只是根據愛染之中罪行比較嚴重的，納入不確定罪行。訪問並檢查，其餘細微的罪行恐怕太繁瑣勞累，這裡不檢查，任憑他們自己說出來並懺悔。第三是坐著的比丘自己說我犯了這種罪（乃至），如果構成波逸提罪，那麼在緣由和線索中，因為看見事實情況而向僧眾舉報，僧眾查問得到這三種確定的罪行，所以根據這三種罪行，隨之確定罪名並進行懲治。第四，如果住信優婆夷所說，應該依法懲治這位比丘，如果這個人隱瞞罪行，查問而得不到真相，因此應該按照聖女所說，認定他有罪。僧眾應該按照罪行所對應的法律，通過白四羯磨來懲治他。所以說應該依法懲治這位比丘。剝奪三十五事，讓他引出真實的犯罪之處所（罪行之處所的法律如同律典所滅罪的方法）。

【English Translation】 English version 'Xiang' (巷) is the origin and clue of committing sins. Secondly, here again, a Bhiksu (比丘, Buddhist monk) is seen sitting alone with a woman, speaking improper words. This contains two meanings: first, regarding the origin and clues of the Bhiksu committing sins, these origins and clues are uncertain; second, regarding the 'Zhu Xin' Upasika (住信優婆夷, a female lay Buddhist who has attained firm and irreversible faith, called 'Zhu Xin') reporting the crime, the facts of what the holy woman saw are uncertain. The Vinaya text only judges based on the demeanor of sitting together. According to the commentary of 'Ming Liao Lun' (明瞭論, Treatise on Clarity) by Paramārtha (真諦), if walking, standing, and lying down are also within the scope of violating the precepts. Secondly, the 'Zhu Xin' Upasika, in three situations, speaks out improper words one by one (and so on). If it constitutes a Pācittiya (波逸提) offense, then the holy woman, based on the previous origin and clues of committing sins, tells the Sangha (僧團, Buddhist monastic community) about the facts she saw, among which the more serious situations include the 'Yi' (夷) offense and the other two. Examining the various Vinaya texts in detail, there are three statements: first, according to the 'Ten Recitations Vinaya' (十誦律), the facts seen can be reported for all offenses. Therefore, the text says: 'What is uncertain? Only seeing women coming and going, sitting and standing, not seeing acts of sexual intercourse, taking lives, touching women, killing grass, eating and drinking after noon, etc.' Therefore, it is called uncertain. Second, according to the commentary of 'Ming Liao Lun' by Paramārtha, the facts seen only report all the 'Pian Ju' (篇聚, categories) related to attachment and desire. Therefore, the commentary says: 'If sexual intercourse has already been committed, and then sitting together, it constitutes a Pārājika (波羅夷) offense; if touching has been completed, it constitutes a Saṃghāvaśeṣa (僧殘) offense; if wanting to commit sexual intercourse and touching, it constitutes a Thullaccaya (偷蘭) offense; only sitting with a mind of defilement constitutes a Pācittiya offense; if there is no defiled mind, it constitutes a Duṣkṛta (突吉羅) offense.' Third, according to the precepts of this 'Four-Part Vinaya' (四分律), only three offenses are reported, and the Vinaya does not say that there are other offenses. This is only based on the more serious offenses among attachment and desire, which are included in the uncertain offenses. Visiting and checking, the remaining minor offenses may be too cumbersome and laborious, so they are not checked here, and they are allowed to speak for themselves and repent. Third, the Bhiksu sitting says himself that I have committed this offense (and so on). If it constitutes a Pācittiya offense, then in the origin and clues, because of seeing the facts, he reports to the Sangha, and the Sangha investigates and obtains these three definite offenses. Therefore, according to these three offenses, the crime is determined accordingly and punished. Fourth, if the 'Zhu Xin' Upasika says that this Bhiksu should be punished according to the Dharma (法, Buddhist teachings), if this person conceals the crime and the truth cannot be obtained through questioning, then according to what the holy woman said, he should be identified as guilty. The Sangha should punish him through 'Bai Si Karma' (白四羯磨, a formal procedure in the Sangha) according to the law corresponding to the crime. Therefore, it is said that this Bhiksu should be punished according to the Dharma. Deprive him of the thirty-five matters, and let him lead to the place where the real crime was committed (the law of the place of the crime is like the method of eliminating crimes in the Vinaya).

諍犍度廣辨)。此罪處所既未肯引。定犯何罪正是治其不定情過。正是此戒所防之過也。此中過意。一于屏覆罪由緒處。二復與女說非法語即是造罪由緒之相。三僧問時又不定引是其情過。並是此戒所防故。三問時總犯默妄也。明瞭論中依由緒義以釋不定。故彼文言。是不定諸罪因故故名不定。又約不引須詰令定以釋不定。故彼文言。於此中諸罪不定。古來諸師深為不曉廣事。繁言不見正理不能具敘。此二不定局取聖女舉罪告僧方為撿問。以其聖人寧死不妄。若凡夫舉即不為詰。第二不定文亦三句。一容犯人。二辨不定相。三結不定名。第二辨相文亦四節。一共女露坐說非法語。是罪由緒所見事相。二依前由緒所見事相來向僧說。但說二罪。以其露處無容淫故。三于由緒中因見事相舉告眾僧。眾僧詰得此二定罪。故隨治之。四前人諱罪。應信聖女執彼有犯。罪處所治義準前廣說。第三結已審持如文。此中不得定懺何罪故不得入篇。又無懺文也。

四分比丘戒本疏捲上大正藏第 40 冊 No. 1807 四分比丘戒本疏

四分比丘戒本疏卷下

嵩岳鎮國道場沙門定賓撰

自下第四大段三十尼薩耆波逸提法文亦分三。如前應知。尼薩耆者此翻為盡舍。波逸提者此翻為墮。謂犯此罪牽墮

【現代漢語翻譯】現代漢語譯本：（《諍犍度廣辨》）。既然不肯指出此罪的處所，那麼所判定的罪名正是治理其不確定的情狀過失，這正是此戒所要防範的過失。此中的過失意涵：一是隱瞞罪行的緣由和起始之處；二是又與女子說不正當的佛法，這便是製造罪行緣由的表象；三是僧眾問詢時又不確定地引述，這是他的情狀過失。這些都是此戒所要防範的，因此三次問詢時總共犯了默妄罪。在《明瞭論》中，依據緣由的意義來解釋不定罪，所以該文說：『是不定諸罪的因，所以名為不定。』又根據不引述必須追問使其確定來解釋不定罪，所以該文說：『於此中諸罪不定。』古來的各位法師深深地不瞭解廣泛的事理，用繁瑣的言辭而不能見到正理，不能完全敘述。這兩種不定罪侷限於聖女舉罪告訴僧眾才進行查問，因為聖人寧願死也不會說妄語。如果是凡夫舉罪，就不進行追問。第二種不定罪的文句也有三句：一是容許犯人；二是辨別不定罪的相狀；三是總結不定罪的名稱。第二辨別相狀的文句也有四個小節：一是共女子在露天場所說不正當的佛法，這是罪行緣由所見的事相；二是依據先前的緣由所見的事相來向僧眾說，但只說兩種罪，因為在露天場所沒有淫行的可能；三是在緣由中因為見到事相而舉告眾僧，眾僧追問得到這兩種確定的罪，因此就隨之進行懲治；四是先前的人隱瞞罪行，應該相信聖女，認定他有罪，罪行處所的懲治，義理參照前面廣泛的說明。第三總結已經審察持戒如經文所說。此中不得確定懺悔何罪，所以不得進入篇章，也沒有懺悔文。

《四分比丘戒本疏捲上》大正藏第 40 冊 No. 1807 《四分比丘戒本疏》

《四分比丘戒本疏卷下》

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從下面第四大段開始，三十條尼薩耆波逸提法的條文也分為三部分，如前所述應當知曉。尼薩耆，這裡翻譯為『盡舍』（Nissaggiya，requiring forfeiture）；波逸提，這裡翻譯為『墮』（Pacittiya，entailing expiation），意思是說觸犯此罪會牽連墮落。

【English Translation】 English version: （《Zheng Jian Du Guang Bian》). Since the location of this offense is not willing to be cited, then the crime that is determined is precisely to govern its uncertain situation of fault. This is precisely the fault that this precept wants to prevent. The meaning of the fault in this is: first, concealing the cause and origin of the crime; second, again speaking improper Dharma to the woman, which is the appearance of creating the cause of the crime; third, not citing it definitively when the Sangha asks, which is his situation of fault. These are all what this precept wants to prevent, so a total of silent falsehood is committed during the three inquiries. In the 《Ming Liao Lun》, the uncertain offense is explained according to the meaning of the cause, so the text says: 'It is the cause of uncertain offenses, so it is called uncertain.' Also, the uncertain offense is explained based on the fact that it must be questioned to make it certain if it is not cited, so the text says: 'The offenses are uncertain in this.' The various masters of ancient times deeply did not understand the broad principles, and used verbose words but could not see the correct principles, and could not fully narrate them. These two uncertain offenses are limited to the case where the holy woman accuses the Sangha of the offense before an investigation is conducted, because the holy person would rather die than lie. If a common person accuses, then no investigation is conducted. The sentence of the second uncertain offense also has three sentences: first, allowing the offender; second, distinguishing the appearance of the uncertain offense; third, summarizing the name of the uncertain offense. The sentence distinguishing the appearance also has four sections: first, speaking improper Dharma with the woman in an open place, which is the appearance of the crime's cause that is seen; second, speaking to the Sangha based on the appearance of the crime's cause that was seen earlier, but only speaking of two offenses, because there is no possibility of sexual misconduct in an open place; third, accusing the Sangha of the offense because of seeing the appearance in the cause, and the Sangha questions and obtains these two definite offenses, so they are punished accordingly; fourth, the previous person conceals the offense, and the holy woman should be believed, and it should be determined that he has committed the offense. The punishment for the location of the offense is based on the broad explanation in the previous section. The third conclusion is that the precepts have been examined and upheld as the scripture says. In this, it is not possible to determine which offense to repent of, so it is not possible to enter the chapter, and there is no repentance text.

《Si Fen Biqiu Jie Ben Shu Juan Shang》 (Commentary on the Bhiksu Pratimoksa of the Dharmaguptaka Vinaya, Volume 1) Taisho Tripitaka Volume 40 No. 1807 《Si Fen Biqiu Jie Ben Shu》

《Si Fen Biqiu Jie Ben Shu Juan Xia》 (Commentary on the Bhiksu Pratimoksa of the Dharmaguptaka Vinaya, Volume 2)

Composed by the Shramana Dingbin of Songyue Zhenguo Daocheng

From the fourth major section below, the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, requiring forfeiture and entailing expiation) laws are also divided into three parts, as should be known before. Nissaggiya (Nissaggiya) here translates as 'forfeiture'; Pacittiya (Pacittiya) here translates as 'entailing expiation', meaning that committing this offense will lead to downfall.

三惡。此就總名故稱為墮。若犯此墮要先舍財后懺墮罪故云捨墮。然三十戒細分即有三十二戒。謂雨浴衣二戒合制。所言二者一過前乞求。二過前受用。又急施衣亦兩戒合制。一過前受。二過後畜。並餘二十八戒合三十二也。然犯三十二戒大位有四。一舍財與人。二懺悔罪訖。三卻還其財。四不還結罪。中間隨戒小小差互。至文當知。今捨墮名約初兩位以立名也。然尋制舍畜而非法受用貪生。故制舍也。受畜非法略有六例。一已得無厭非法(如畜五長)。二違教闕資非法(如二離衣)。三招譏致丑非法(如取尼衣浣衣擔毛擗毛)。四愛玩衣裳非法(如乞衣一居士二居士勸增價織)。五惱亂他人非法(過分索衣奪衣)。六貪貯妨賒非法(過知足販五敷二寶乞缽乞縷雨衣急施過前回僧)。準瑜伽論擔毛遠行發起疾病。今且回入招譏之中。財有六非不堪複用。貪心受用故須制舍。問單提中財亦墮六非仍貪心用何不制舍。答三十中財一堪久貯。二資身要。墮六非已多令貪用。故須制舍以治貪心。單提之財一者不堪久貯。如別食等。二者資身非切。如白色衣等。故墮六非多生余惑。不多生貪。既不治貪何須制舍。且如取過三缽食。早已食訖更持過三即於今日不能更食。即非生貪。若欲停留復不堪久。此乃由癡損惱施主。無貪可治

【現代漢語翻譯】現代漢語譯本捨墮：這裡因為總稱的緣故，稱為『墮』。如果觸犯了這些墮罪，必須先捨棄財物，然後懺悔墮罪，所以稱為『捨墮』。然而，三十條戒律細分下來，實際上有三十二條戒律。這是因為雨浴衣兩條戒律合併制定，所謂兩條，一是超過時間乞求，二是超過時間受用。另外，急施衣也是兩條戒律合併制定，一是超過時間接受，二是超過時間畜養。加上其餘二十八條戒律，總共三十二條。觸犯這三十二條戒律，大致有四個階段：一是捨棄財物給他人，二是懺悔罪過完畢，三是取回財物，四是不歸還而結罪。中間根據戒律的不同，有細微的差別，到具體條文時會知道。現在『捨墮』這個名稱，是根據最初兩個階段來命名的。追究制定捨棄畜養的原因，是因為不如法地接受和使用，產生了貪心，所以制定捨棄。不如法地接受和畜養，大致有六種情況：一是已經得到卻不知滿足，不如法（例如畜養五長物）；二是違背教導，缺乏資具，不如法（例如二離衣）；三是招致譏諷，導致醜聞，不如法（例如為尼姑取衣、浣洗衣物、挑毛、紡毛）；四是喜愛玩賞衣裳，不如法（例如乞衣時，一個居士或兩個居士勸說增加價格織造）；五是惱亂他人，不如法（過分索要衣物，奪取衣物）；六是貪圖積蓄，妨礙施捨，不如法（超過知足限度販賣五種敷具、兩種寶物、乞缽、乞線、雨衣、急施衣，超過時間歸還僧眾）。根據《瑜伽師地論》，挑毛遠行會引發疾病，現在暫且歸入招致譏諷之中。財物有六種不適合再次使用的情況，因為貪心接受和使用，所以需要制定捨棄。問：單提罪中，財物也墮入六種不適合的情況，仍然因為貪心使用，為什麼不制定捨棄？答：三十條戒律中的財物，一是能夠長期儲存，二是身體需要的。墮入六種不適合的情況，已經大多會產生貪心，所以需要制定捨棄來治理貪心。單提罪中的財物，一是不能長期儲存，例如別食等；二是身體並非必需，例如白色衣等。所以墮入六種不適合的情況，大多產生其他的迷惑，不會產生太多的貪心。既然不治理貪心，為什麼需要制定捨棄？例如拿取超過三個缽的食物，已經吃完了，再拿超過三個缽，今天就不能再吃了，這就不是產生貪心。如果想要停留，又不能長期儲存。這只是由於愚癡而損害施主，沒有貪心可以治理。

【English Translation】 English version The 'Nissaggiya Pacittiya' (Confession with Forfeiture): Here, due to the general term, it is called 'Pacittiya' (requiring confession). If one violates these offenses requiring forfeiture, one must first relinquish the property and then confess the offense, hence it is called 'Nissaggiya Pacittiya'. However, the thirty precepts, when subdivided, actually consist of thirty-two precepts. This is because the two precepts regarding rain-bathing robes are combined, the two aspects being: one, requesting beyond the permitted time; two, using beyond the permitted time. Furthermore, the 'urgent robe' (quickly made robe) is also a combination of two precepts: one, receiving beyond the permitted time; two, keeping beyond the permitted time. Adding these to the remaining twenty-eight precepts, there are a total of thirty-two. Violating these thirty-two precepts generally involves four stages: first, relinquishing the property to others; second, completing the confession of the offense; third, retrieving the property; fourth, not returning it and incurring the offense. In between, there are slight differences depending on the specific precept, which will be understood when examining the specific texts. The name 'Nissaggiya Pacittiya' is now named based on the first two stages. Investigating the reason for establishing the forfeiture of possessions, it is because of improper acceptance and use, which generates greed, hence the establishment of forfeiture. Improper acceptance and possession generally involve six situations: one, having obtained something but being insatiable, which is improper (such as possessing the five long robes); two, violating the teachings and lacking resources, which is improper (such as the two separate robes); three, inviting criticism and causing scandal, which is improper (such as obtaining robes for nuns, washing robes, picking wool, spinning wool); four, loving and admiring robes, which is improper (such as when requesting a robe, one or two laypeople suggest increasing the price for weaving); five, disturbing others, which is improper (excessively demanding robes, seizing robes); six, being greedy for accumulation and hindering generosity, which is improper (exceeding contentment by trading in the five kinds of mats, two kinds of treasures, begging for bowls, begging for thread, rain-bathing robes, urgent robes, and returning to the Sangha beyond the permitted time). According to the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice), picking wool and traveling far can cause illness, which is now temporarily categorized under inviting criticism. There are six situations where property is unsuitable for reuse, and because of greedy acceptance and use, forfeiture needs to be established. Question: In the offenses requiring individual confession, property also falls into the six unsuitable situations, and still involves greedy use, so why is forfeiture not established? Answer: The property in the thirty precepts, firstly, can be stored for a long time, and secondly, is essential for the body. Falling into the six unsuitable situations already largely generates greed, so forfeiture needs to be established to cure greed. The property in the offenses requiring individual confession, firstly, cannot be stored for a long time, such as separate food; secondly, is not essential for the body, such as white robes. Therefore, falling into the six unsuitable situations mostly generates other delusions, and does not generate much greed. Since it does not cure greed, why is it necessary to establish forfeiture? For example, taking food exceeding three bowls, having already eaten it, taking more than three bowls again, one cannot eat it again today, so this does not generate greed. If one wants to keep it, it cannot be stored for a long time. This is only due to ignorance harming the donor, and there is no greed to cure.

何復須制舍。別眾食等恐惱眾僧。皆準而釋。高床白衣等愚教而畜。受用之時多生癡逸。既不治貪亦何須舍。問綿褥斬壞應類針筒。何以入舍。答針筒小物因求散亂無貪可治亦不入舍。問生薑貿食不堪久貯何以入舍。答販賣戒中不局貿食。故與余物相從入舍。問看覆過三用應生貪。何不入舍。答房是疏緣。非資要急貪亦義微。設有餘難準此應釋。上來問答理無不盡。準此而言。三十諸財一有犯時之過如墮六非。二有犯己之過如受用吉羅。九十諸財但有犯時之提而無犯己之過。於前六非法中五長不但犯己貪用。亦是本因無厭為過。故舍之時古來相傳。要須逕宿方得卻還。斷其求畜無厭之心。故四分文舍長衣懺悔既了若此比丘有因緣事欲遠行者。應問言。汝此衣與誰隨彼說便與(謂此不得即坐直還故轉付彼親友比丘親友比丘逕宿方還)。今詳若準薩婆多論縱經宿貪心不斷亦未得還。故彼論第四卷說。若即日舍衣即日悔過。求衣心不斷乃至一月。若所求衣來若意外衣來儘是次續(謂畜心相次續)。此衣故於先衣邊得捨墮。又詳彼論要須逕宿復須心斷。故彼文言。若今日舍衣羅已悔過即日心斷。後日更生求衣因緣不墮次續。以中間心斷故。述曰長衣既爾自余長戒理合同然。除五長已自外余戒若舍懺時皆得即坐卻還本主。若與五

【現代漢語翻譯】現代漢語譯本為何還要制定捨棄之法呢？像別眾食（將食物分給特定群體）等行為，恐怕會擾惱眾僧，這些都可以參照已有的戒律來解釋。至於高床、白衣等，都是愚癡的教導才會蓄養的，受用這些東西的時候，往往會滋生癡迷放逸之心。既然不能根治貪慾，又何必捨棄呢？問：棉褥斬壞后，應該類似於針筒的情況。為什麼可以被捨棄呢？答：針筒是小物件，因為尋求它容易使人心散亂，但沒有貪慾可以治理，所以不能被捨棄。問：生薑用來交換食物，不能長期儲存，為什麼可以被捨棄呢？答：販賣戒中，不只是侷限於交換食物，所以生薑可以和其餘物品一起被捨棄。問：看護、覆蓋、過度使用，應該會產生貪慾，為什麼不能被捨棄呢？答：房屋是疏遠的因緣，不是生活必需的急用之物，而且貪慾的程度也比較輕微。如果還有其他困難，可以參照這些原則來解釋。以上問答，道理已經沒有不盡之處。參照這些原則來說，三十種財物，一旦觸犯，就如同墮入六種非法之中；如果觸犯了自己，就如同接受吉羅罪。九十種財物，只是在觸犯時有提舍罪，而沒有觸犯自己的罪過。在前面的六種非法中，五種長物不僅是觸犯自己貪用，也是因為本性貪得無厭而造成的過失。所以捨棄這些東西的時候，古來相傳，必須要經過一夜，才能取回，以此來斷除其求取蓄積、永無止境的貪心。所以《四分律》中說，捨棄長衣懺悔完畢后，如果這個比丘有因緣需要遠行，應該問他說：『你這件衣服交給誰？』隨他說給誰，就給他（意思是不能立刻坐下就取回，所以轉交給他的親友比丘，親友比丘經過一夜才能還給他）。現在詳細考察，如果按照《薩婆多論》，即使經過一夜，貪心沒有斷除，也不能取回。所以該論第四卷說：『如果當天捨棄衣服，當天懺悔，求取衣服的心沒有斷絕，甚至一個月，如果所求的衣服來了，或者意外的衣服來了，都是次續（意思是畜積的心相續不斷）。這件衣服因此在先前的衣服旁邊，就構成了捨墮罪。』又詳細考察該論，必須要經過一夜，而且必須斷除貪心。所以該論說：『如果今天捨棄衣服，已經懺悔完畢，當天就斷除了貪心，後天又產生了求取衣服的因緣，就不構成次續罪，因為中間已經斷除了貪心。』敘述說，長衣既然如此，其餘的長戒，道理也應該相同。除了五種長物之外，其餘的戒律，如果捨棄懺悔的時候，都可以立刻坐下取回給原來的主人。如果是給五...

【English Translation】 English version Why is it necessary to establish the rules of relinquishment? Actions such as 'Biezhongshi' (別眾食, distributing food to a specific group), may disturb the Sangha (僧伽, monastic community), and these can be explained by referring to existing precepts. As for high beds, white clothes, etc., only foolish teachings would encourage accumulating these. When enjoying these things, one often generates delusion and indulgence. Since greed cannot be eradicated, why relinquish them? Question: After a cotton mattress is cut and damaged, it should be similar to the case of a needle tube. Why can it be relinquished? Answer: A needle tube is a small item, and seeking it easily distracts the mind, but there is no greed to be treated, so it cannot be relinquished. Question: Ginger is used to exchange for food and cannot be stored for a long time. Why can it be relinquished? Answer: The precept against selling is not limited to exchanging food, so ginger can be relinquished along with other items. Question: Watching over, covering, and excessive use should generate greed. Why can't they be relinquished? Answer: A house is a distant condition, not an essential necessity for life, and the degree of greed is relatively slight. If there are other difficulties, these principles can be used to explain them. The above questions and answers are exhaustive in reasoning. According to these principles, the thirty kinds of possessions, once violated, are like falling into the six illegalities; if one violates oneself, it is like receiving a 'Jiluo' (吉羅, minor offense) penalty. The ninety kinds of possessions only have a 'Tishe' (提舍, relinquishment) offense when violated, but no offense against oneself. Among the previous six illegalities, the five long items are not only violating oneself by greedy use, but also caused by the inherent insatiable nature. Therefore, when relinquishing these things, it has been traditionally passed down that they must be kept overnight before they can be taken back, in order to cut off the desire to seek accumulation and endless greed. Therefore, the 'Sifenlu' (四分律, Dharmaguptaka Vinaya) says that after relinquishing a long robe and completing repentance, if this Bhiksu (比丘, Buddhist monk) has a reason to travel far, he should be asked: 'To whom do you give this robe?' Whoever he says to give it to, give it to him (meaning that he cannot sit down and take it back immediately, so he transfers it to his relative or friend Bhiksu, and the relative or friend Bhiksu can return it to him after one night). Now, upon detailed examination, according to the 'Sarvastivada' (薩婆多, Sarvastivada) theory, even if greed has not been cut off after one night, it cannot be taken back. Therefore, the fourth volume of that theory says: 'If one relinquishes clothes on the same day and repents on the same day, and the mind of seeking clothes has not been cut off, even for a month, if the clothes sought come, or unexpected clothes come, they are all continuous (meaning that the mind of accumulating continues). Therefore, this garment, next to the previous garment, constitutes a 'Sheduo' (舍墮, expiable offense) crime.' Furthermore, upon detailed examination of that theory, it is necessary to pass the night and also to cut off the greedy mind. Therefore, that theory says: 'If one relinquishes clothes today, and has already completed repentance, and cuts off the greedy mind on the same day, and the next day a cause for seeking clothes arises again, it does not constitute a continuous crime, because the greedy mind has been cut off in between.' It is stated that since long robes are like this, the principles of other long precepts should be the same. Apart from the five long items, for the remaining precepts, if one relinquishes and repents, one can immediately sit down and take them back to the original owner. If it is given to five...

長相合而舍長衣今日既未得還。取尼衣等若即還者入手之時被彼長衣染令犯長。是故相從並逕宿還。若法易成應別時舍。律文不言衣染藥缽。尼衣與缽雖或合舍衣即卻還不被缽染。隨應思之。先解犯長衣戒文有四句。一容犯人二除開緣。謂開不犯文言衣已竟者。謹尋律意前安居訖于迦提一月或受迦絺那衣。五月開其作衣。不須說凈不犯長罪。過此一月五月之外即是開作衣竟故云衣已竟。也。故別眾食戒緣起中雲。諸比丘自恣已於迦提月中作衣。佛遂因開作衣月中得別眾食。又準別眾食戒釋相文。云作衣時者。自恣竟無迦絺那衣一月。有迦絺那衣五月。乃至衣上作馬齒一縫。明知亦是通取五月開其作衣。自此一月五月之外併名衣已竟也。故長衣戒釋相文云衣已竟者三衣也。述曰謂作三衣竟。問一月五月亦作長衣何獨三衣。答從勝得名也。南山律師云。自下三戒皆云衣竟者。此戒衣竟。三衣財體足竟外是長也(今詳畜意擬作三衣可待足竟。畜意不擬為作三衣何須待足)。次云衣竟者。三衣加受持竟有離宿過也。后云衣竟者。三衣財同體足竟若不作衣不說凈等犯也。今詳前約一月五月義通三戒。以其同得五種利故。五利之義如后所辨。若如南山所釋三戒各局任兩存之也。迦絺那衣已出者謂前安居竟至七月十六日。若有施主三

【現代漢語翻譯】現代漢語譯本長衣如果和三衣放在一起，而要捨棄長衣，今天又未能及時歸還，如果取尼衣等物，如果立即歸還長衣，在拿起尼衣的時候，可能會被長衣沾染，導致觸犯長衣戒。因此，應該一起帶走，直接到可以歸還的地方再歸還。如果容易依法處理，應該另外找時間捨棄。律文中沒有說衣物會沾染藥缽。尼衣和缽盂雖然可以一起捨棄，但歸還衣物時卻不會被缽盂沾染。應該根據情況靈活考慮。首先解釋觸犯長衣戒的條文，有四種情況：一是允許犯戒的人，二是排除開緣的情況。所謂排除不犯戒的情況，條文中說『衣已竟者』。仔細研究律文的意思，前安居結束后，在迦提月（Katika，指印度歷的八月或九月）一個月內，或者接受迦絺那衣（Kathina，指雨季安居結束后僧侶接受的佈施）的五個月內，可以開許製作衣物，不需要說凈，不犯長衣罪。超過這一個月或五個月，就是『開作衣竟』，所以說『衣已竟』。另外，參照別眾食戒（指僧團成員在非指定時間或地點接受供養的戒律）的緣起，說『諸比丘自恣已於迦提月中作衣』，佛陀因此開許在作衣月中可以接受別眾食。又根據別眾食戒的解釋，說『作衣時者，自恣竟無迦絺那衣一月，有迦絺那衣五月，乃至衣上作馬齒一縫』，明確知道也是通指五個月內可以開許製作衣物。從這一個月或五個月之外，都稱為『衣已竟』。所以長衣戒的解釋說『衣已竟者，三衣也』。南山律師說：『下面三條戒都說衣竟者，此戒衣竟，三衣財體足竟外是長也』（現在詳細考慮，如果打算製作三衣，可以等待足夠完成。如果沒打算製作三衣，何必等待足夠完成）。其次說『衣竟者』，三衣加上受持完畢，有離宿的過失。後面說『衣竟者』，三衣財物和形體都足夠完成，如果不製作衣物，不說凈等，就犯戒了。現在詳細考慮，前面約一個月或五個月的意義，適用於三條戒，因為它們同樣得到五種利益。五種利益的意義在後面辨析。如果像南山律師所解釋的，三條戒各自侷限於任持和捨棄兩種情況。迦絺那衣已經出，是指前安居結束後到七月十六日。如果有施主佈施三

【English Translation】 English version If a long robe is kept together with the three robes and needs to be discarded, but cannot be returned today, and if one takes the nun's robes, etc., if the long robe is returned immediately, it may contaminate the nun's robes when picked up, leading to a violation of the long robe precept. Therefore, they should be taken together and returned directly to a place where they can be returned. If it is easy to handle according to the Dharma, it should be discarded at another time. The Vinaya does not mention that clothing can contaminate medicine bowls. Although nun's robes and bowls can be discarded together, returning the robes will not contaminate the bowls. This should be considered flexibly according to the circumstances. First, explain the clauses regarding violating the long robe precept, there are four situations: one is those who are allowed to violate the precept, and the other is excluding circumstances where it is not a violation. The so-called excluding circumstances where it is not a violation, the clause says 'clothing is completed'. Carefully studying the meaning of the Vinaya, after the end of the previous retreat, within one month of Katika (referring to the eighth or ninth month of the Indian calendar), or within five months of receiving the Kathina (referring to the offerings of cloth received by monks after the rainy season retreat), it is permissible to make clothing, without needing to declare it pure, and not violating the long robe offense. Beyond this one month or five months, it is considered 'the making of clothing is completed', so it is said 'clothing is completed'. In addition, referring to the origin of the Separate Group Meal Precept (referring to the precept against members of the Sangha receiving offerings at unspecified times or places), it says 'The Bhikkhus, having completed the self-surrender, make clothing in the month of Katika', the Buddha therefore allowed the acceptance of separate group meals during the month of making clothing. Also, according to the explanation of the Separate Group Meal Precept, it says 'The time of making clothing is one month after the end of the self-surrender without Kathina robes, and five months with Kathina robes, even to the point of making a tooth-like stitch on the clothing', clearly indicating that it also generally refers to the five months during which it is permissible to make clothing. Beyond this one month or five months, it is all called 'clothing is completed'. Therefore, the explanation of the long robe precept says 'clothing is completed, the three robes'. The Nan-shan Vinaya Master said: 'The following three precepts all say clothing is completed, this precept clothing is completed, the three robes are complete in material and form, and anything beyond that is long' (Now, considering in detail, if one intends to make the three robes, one can wait until they are sufficient to complete them. If one does not intend to make the three robes, why wait until they are sufficient to complete them). Secondly, it says 'clothing is completed', the three robes plus the completion of acceptance, there is the fault of staying overnight away from them. Later it says 'clothing is completed', the three robes are sufficient in material and form to be completed, if one does not make clothing, does not declare it pure, etc., one violates the precept. Now, considering in detail, the meaning of the previous one month or five months applies to the three precepts, because they similarly obtain five kinds of benefits. The meaning of the five benefits will be analyzed later. The Kathina robe has already been given out, referring to the period from the end of the previous retreat to the 16th day of the seventh month. If a donor offers three

衣之中隨施一衣即日受取即日白二差取一人。復作白二付此人衣。其被付人將此一衣遍歷僧前胡跪授僧。僧欲受者手捉此衣說詞句受。乃至下坐須次第受訖。其被付人從此已后乃至臘月十五日常在界內宿守此一衣。此所守衣梵名迦絺那衣。此云堅實衣也。此衣以是堅實財成。又令施主受堅實報。復令眾僧生得五利堅實功德。一長衣不說凈不犯長罪。二於三衣中隨留一衣不犯離宿。三得展轉食。四得別眾食。五食前食后入聚落不須囑授。又守衣人不受五利。堅實守護不出界宿潤益餘人故名堅實衣。亦名功德衣也其受利人於五月內隨於何時有八種緣隨遇一緣即失五利。失即是出故云迦絺那衣已出。謂出之後須說凈故也。第三句畜長衣經十日不凈施得畜者。限內聽畜。賒即情慢促則疲勞故十日內須說凈了。但是衣財不問新故內衣外衣。但滿尺六八寸即須說凈。作此凈法者示知足心不作己想也。第四句若過十日尼薩耆波逸提者制犯也。準律文中十日之內日日得衣至十一日一切皆犯。其下九日雖未過限以初一日過聽畜限故染。九日盡皆犯舍。廣說如律。既犯此罪理應懺悔。懺悔法者略作三門分別。一明罪累多少有無。二辨懺罪次第階品。第三正辨舍懺還法。第一且辨多少者容具十罪。一長衣離衣等財體現在可捨墮。二長衣等已用

【現代漢語翻譯】現代漢語譯本在所有佈施的衣服中，隨機選擇一件，當天接受，當天指定兩個人。然後指定其中一人將這件衣服交給另一個人。被指定的人拿著這件衣服，在所有僧人面前胡跪，將衣服交給僧人。想要接受的僧人，用手拿著這件衣服，唸誦規定的詞句接受。直到所有僧人都按順序接受完畢。被指定的人從此以後，直到臘月十五，都要一直在這寺廟的範圍內守護這件衣服。這所守護的衣服，梵文名叫迦絺那衣（Kathina-vastra，指雨季安居結束后僧侶接受的佈施衣物），意思是堅實衣。這件衣服是用堅實的財物製成的，又讓佈施者得到堅實的果報，又讓眾僧獲得五種利益的堅實功德。一是長衣不用說凈，不犯長衣罪。二是在三衣（Tricivara，指出家僧人所擁有的三種袈裟）中，可以隨意留下一件衣服，不犯離宿罪。三是可以接受展轉食（指接受他人的食物供養）。四是可以接受別眾食（指不與其他僧人一起接受的食物供養）。五是可以在飯前飯後進入村落，不需要告知其他僧人。另外，守護衣服的人不能享受這五種利益。因為堅實守護，不出寺廟範圍，滋潤利益其他人，所以叫做堅實衣，也叫功德衣。接受利益的人，在五個月內，無論何時，只要遇到八種因緣中的任何一種，就會失去這五種利益。失去就是結束，所以說迦絺那衣已經結束。意思是結束后需要說凈。第三句，儲存過長的衣服，超過十天不說凈，施捨后才能儲存，限制在期限內聽許儲存。拖延是因為情慢，催促則會疲勞，所以必須在十天內說凈。只要是衣服財物，不論新舊，內衣外衣，只要超過一尺六寸八分，就必須說凈。做這種說凈的法事，是爲了表示知足之心，不產生佔爲己有的想法。第四句，如果超過十天，就犯尼薩耆波逸提罪（Nissaggiya Pacittiya，一種捨墮罪），這是戒律的制約。按照戒律的規定，十天之內，每天得到衣服，到第十一天，一切都犯戒。即使下面的九天沒有超過期限，因為第一天已經超過了聽許儲存的期限，所以被污染，九天都犯捨墮罪。詳細的說明可以參考戒律。既然犯了這種罪，理應懺悔。懺悔的方法，大概可以分為三個方面。一是說明罪行的多少有無。二是辨別懺悔罪行的次第階品。三是正式辨別舍罪懺悔還凈的方法。首先辨別罪行的多少，大概有十種罪。一是長衣離衣等財物，現在可以捨棄墮落。二是長衣等已經使用

【English Translation】 English version Among all the clothes offered, randomly select one garment, accept it on the same day, and designate two individuals on the same day. Then, instruct one of these individuals to pass this garment to the other. The designated person, holding this garment, kneels respectfully before all the monks and presents the garment to them. The monk who wishes to accept it takes hold of the garment and recites the prescribed phrases to accept it. This continues until all the monks have accepted it in order. The designated person, from this point until the fifteenth day of the twelfth month, must remain within the boundary of the monastery to guard this garment. This guarded garment is known in Sanskrit as the Kathina-vastra (referring to the cloth offered to monks after the rainy season retreat), meaning 'sturdy garment.' This garment is made of sturdy materials, and it allows the donor to receive sturdy rewards, and it allows the monastic community to gain five benefits of sturdy merit. First, long robes do not need to be declared pure, and there is no offense of keeping long robes. Second, among the three robes (Tricivara, referring to the three robes possessed by ordained monks), one robe can be kept at will without violating the rule against sleeping apart from one's robes. Third, one can receive food offered in turn (referring to accepting food offerings from others). Fourth, one can receive separate meals (referring to accepting food offerings not shared with other monks). Fifth, one can enter villages before or after meals without informing other monks. Furthermore, the person guarding the garment cannot enjoy these five benefits. Because of the sturdy guarding, not leaving the monastery's boundary, and benefiting others, it is called the sturdy garment, also known as the merit garment. The person receiving the benefits, at any time within five months, if encountering any one of the eight conditions, will lose these five benefits. Losing means ending, so it is said that the Kathina-vastra has ended. Meaning that after it ends, it needs to be declared pure. The third sentence, storing overly long robes, not declaring them pure after ten days, can only be stored after offering them, and storage is permitted within the limit. Delay is due to emotional slowness, and urging leads to fatigue, so it must be declared pure within ten days. As long as it is clothing property, regardless of new or old, inner or outer garment, as long as it exceeds one foot six inches and eight tenths of an inch, it must be declared pure. Performing this act of declaring purity is to show a content heart and not to generate the thought of possessing it for oneself. The fourth sentence, if it exceeds ten days, one commits the Nissaggiya Pacittiya offense (a type of expiatory offense involving forfeiture), which is a disciplinary restriction. According to the monastic rules, within ten days, one receives robes every day, and on the eleventh day, everything is an offense. Even if the following nine days have not exceeded the limit, because the first day has exceeded the permitted storage limit, it is defiled, and all nine days are offenses requiring forfeiture. Detailed explanations can be found in the monastic rules. Since this offense has been committed, one should repent. The method of repentance can be roughly divided into three aspects. First, clarify the amount and existence of offenses. Second, distinguish the order and stages of repenting offenses. Third, formally distinguish the method of relinquishing offenses, repenting, and restoring purity. First, to distinguish the amount of offenses, there are roughly ten offenses. First, long robes, separated robes, and other properties can now be relinquished and forfeited. Second, long robes, etc., have already been used.

壞盡直懺悔罪。三覆藏提罪犯吉。四即此提吉隨夜展轉覆藏犯吉。五著用犯吉。六即此覆吉。七即此隨覆吉。八僧說戒時二處三問犯默妄吉。九即此覆吉。十即此隨覆吉(此十罪中或具一二等隨事懺之)。第二明懺罪次第階品者應先舍財次懺諸罪。故明瞭論云先舍物後方顯說滅罪(已上論文)。當今行事並皆然也。懺罪次第應分三位。一先懺覆藏隨覆藏吉。此準人犍度文也。二根本提罪。著用默妄罪性既殊。理無一藥能頓除遣。故復須分提吉之別。故先懺悔著默二吉次方懺提以成三位。第一位懺提下及著默下各覆隨覆六品吉羅。第二懺著默二品吉羅。第三方懺提罪。今時行事皆如此也。尋諸律論懺吉有二。一者責心二者對首。今此諸吉事相既重。並宜對首懺也。第三正辨舍懺還法者開為二門。一者立誓運心二者正辨舍懺還法。先運心者如明瞭論云。凡言提舍那者。先了別罪因及緣起體相過失等已。于可親信人邊如理顯示如理求受對治護。述曰提舍那者翻為顯示亦名說罪。即懺悔是也。言罪因者或因貪等種種煩惱。言緣起者或由非時食或飲酒等故成於罪。言體相者此是僧殘此是提等。言過失者凡犯罪者有五過失。一能障涅槃。二障涅槃道。三生他不信。四增自惡業。五感惡道報。所言等者等取了知作罪時處等。言可親信

【現代漢語翻譯】現代漢語譯本壞盡直懺悔罪（完全懺悔所犯之罪）。三覆藏提罪犯吉（三次隱瞞提罪，犯吉羅罪）。四即此提吉隨夜展轉覆藏犯吉（如果提罪犯吉羅罪后，隨夜輾轉覆藏，犯吉羅罪）。五著用犯吉（穿著不適當的衣物，犯吉羅罪）。六即此覆吉（隱瞞此事，犯吉羅罪）。七即此隨覆吉（隨後繼續隱瞞此事，犯吉羅罪）。八僧說戒時二處三問犯默妄吉（僧團誦戒時，在兩個地方三次提問，保持沉默，犯妄語吉羅罪）。九即此覆吉（隱瞞此事，犯吉羅罪）。十即此隨覆吉（隨後繼續隱瞞此事，犯吉羅罪）。（這十種罪中，或者犯了一種或兩種等，根據實際情況懺悔）。第二，說明懺罪的次第和階品，應該先捨棄財物，然後懺悔各種罪過。所以《明瞭論》說：『先捨棄財物，然後才能顯明地說出罪過，以滅除罪業。』（以上是《明瞭論》的原文）。現在通行的做法也是這樣。懺罪的次第應該分為三個階段。一，先懺悔覆藏和隨覆藏吉羅罪。這是根據《人犍度》的說法。二，根本提罪。由於穿著不適當衣物和保持沉默的罪性不同，道理上沒有一種藥能立即消除。所以必須區分提吉羅罪的類別。因此，先懺悔穿著不適當衣物和保持沉默這兩種吉羅罪，然後懺悔提罪，從而形成三個階段。第一階段，懺悔提罪之下以及穿著不適當衣物和保持沉默之下的各種覆藏和隨覆藏這六種吉羅罪。第二，懺悔穿著不適當衣物和保持沉默這兩種吉羅罪。第三，懺悔提罪。現在通行的做法都是這樣。查閱各種律論，懺悔吉羅罪有兩種方法。一是責備內心，二是面對他人懺悔。現在這些吉羅罪的事相比較嚴重，都應該面對他人懺悔。第三，正確辨別捨棄、懺悔和恢復的方法，分為兩個方面。一是立誓運心，二是正確辨別捨棄、懺悔和恢復的方法。先說運心，如《明瞭論》所說：『凡是說到提舍那（Tesanā），首先要了解罪的因、緣起、體相、過失等，然後在可以親近信任的人面前，如理顯示，如理求受對治。』述曰：提舍那（Tesanā）翻譯為顯示，也叫說罪，就是懺悔。罪因，或者因為貪等種種煩惱。緣起，或者因為非時食或者飲酒等而構成罪。體相，這是僧殘罪，這是提罪等。過失，凡是犯罪的人有五種過失。一，能障礙涅槃（Nirvana）。二，障礙通往涅槃（Nirvana）的道路。三，使他人產生不信任。四，增加自己的惡業。五，感得惡道的果報。所說的『等』，包括瞭解作罪的時間、地點等。可以親近信任

【English Translation】 English version Completely repent of the sins that have been committed. Concealing a Ṭhullaććaya (a type of offense) three times incurs a Dukkaṭa (a minor offense). If, after committing a Ṭhullaććaya, one repeatedly conceals it throughout the night, it incurs a Dukkaṭa. Wearing inappropriate clothing incurs a Dukkaṭa. Concealing this incurs a Dukkaṭa. Subsequently continuing to conceal this incurs a Dukkaṭa. During the recitation of the monastic rules (Prātimokṣa), remaining silent when questioned three times in two places incurs a Musāvāda-Dukkaṭa (a Dukkaṭa for false speech). Concealing this incurs a Dukkaṭa. Subsequently continuing to conceal this incurs a Dukkaṭa. (Among these ten offenses, if one has committed one or two, etc., one should repent according to the specific circumstances). Secondly, regarding the order and stages of repentance, one should first relinquish possessions and then repent of various offenses. Therefore, the Vimuttimagga (Path of Freedom) states: 'First relinquish possessions, then clearly declare the offenses in order to eliminate the karma.' (The above is from the text of the Vimuttimagga). This is also the current practice. The order of repentance should be divided into three stages. First, repent of the Dukkaṭas of concealing and subsequently concealing. This is according to the Manussa-khandhaka. Second, the fundamental Ṭhullaććaya. Because the nature of the offenses of wearing inappropriate clothing and remaining silent are different, there is no single remedy that can immediately eliminate them. Therefore, it is necessary to distinguish between the types of Ṭhullaććaya. Thus, first repent of the Dukkaṭas of wearing inappropriate clothing and remaining silent, and then repent of the Ṭhullaććaya, thereby forming three stages. In the first stage, repent of the six types of Dukkaṭas of concealing and subsequently concealing under the Ṭhullaććaya, as well as under the offenses of wearing inappropriate clothing and remaining silent. Second, repent of the two types of Dukkaṭas of wearing inappropriate clothing and remaining silent. Third, repent of the Ṭhullaććaya. This is the current practice. Examining various Vinaya texts, there are two methods for repenting of Dukkaṭas. One is to reproach oneself, and the other is to confess before another. Now, because these Dukkaṭas are relatively serious, they should all be confessed before another. Thirdly, correctly distinguishing the methods of relinquishing, repenting, and restoring, it is divided into two aspects. First, making a vow and directing the mind; second, correctly distinguishing the methods of relinquishing, repenting, and restoring. First, regarding directing the mind, as the Vimuttimagga states: 'Whenever one speaks of Tesanā (disclosure), one must first understand the cause, arising, nature, and faults of the offense, and then, in the presence of a trustworthy person, properly disclose it and properly seek treatment.' It is said that Tesanā (Tesanā) is translated as disclosure, also called confession, which is repentance. The cause of the offense is due to greed and other defilements. The arising is due to eating at an improper time or drinking alcohol, etc., which constitutes the offense. The nature is that this is a Saṃghādisesa (a type of serious offense), this is a Ṭhullaććaya, etc. The faults are that anyone who commits an offense has five faults. First, it can obstruct Nirvana (Nirvana). Second, it obstructs the path to Nirvana (Nirvana). Third, it causes others to lose trust. Fourth, it increases one's own bad karma. Fifth, it leads to bad rebirths. The 'etc.' refers to understanding the time, place, etc., of committing the offense. A trustworthy

人者彼人好心若向說罪不轉向人道說我過故言可親。又委彼人戒行清凈故言可信。今侵末代皎凈難得。是故古來行事之家取不同犯以為懺境。今三藏云西方行事對不同犯要取不同篇犯也。求受對治護者先失對治護心今則永斷相續還是受取也。第二正辨舍懺等者有四門。一舍財。二懺罪。三還財。四不還結罪。先辨犯長衣義余則準此可知。第一且明舍財準律文中必須盡集。不許別眾舍財與彼。所對之境通於僧位。或二三人及與一人並得無妨。若舍與僧必須局在作法界中。若與二三乃至一人通於自然作法界內。今且就易舍與一人。余如別處當廣分別。唯乞缽戒局須對僧至下當知。今時行事多在戒場或在自然界。自然界三如上已辨。行對之境若是大者。應具威儀偏露右肩脫革屣禮足胡跪手捉衣(若是小者除其禮足)。口云大德一心念我某甲比丘故畜一段長衣(二三段等準此稱之。若物全多不可分別得言眾多。若但可知即須稱數若是匹段須言長財)。過十日(下九日染犯者不須此言)。不凈施犯一捨墮(或二三等)。今持此衣(或財)。舍與大德(一說)。第二次懺懺罪者提吉不同分為三位。如前已辨第一位先辨覆及隨覆六品吉羅。于中復二。謂先應請所對懺主(取不同犯者如前已辨)。具威儀如前。口云大德一心念我某甲比

【現代漢語翻譯】現代漢語譯本如果有人出於好心指出他人的罪過，而那人並不因此轉向人道，反而說我的過錯，這樣的人才是可以親近的。而且，因為那人戒行清凈，所以說他的話是可信的。現在末法時代，這樣皎潔清凈的人很難找到。因此，古來修行的人，會選擇不同的罪過作為懺悔的對象。現在三藏經典說，西方修行的人，對於不同的罪過，要選擇不同篇章的罪過。尋求接受對治和保護的人，如果先失去了對治和保護的心，那麼就永遠斷絕了相續，還是接受了罪過。第二，正式辨別捨棄和懺悔等，有四個方面：一是捨棄財物，二是懺悔罪過，三是歸還財物，四是不歸還而結罪。先辨別犯長衣的意義，其餘的可以依此類推。第一，先說明捨棄財物，按照律文，必須全部聚集起來。不允許私自捨棄財物給他人。所面對的對象，可以是僧眾，或者兩三個人，甚至一個人都可以。如果捨棄給僧眾，必須侷限在作法界中。如果給兩三個人，乃至一個人，可以在自然作法界內進行。現在就簡單地捨棄給一個人。其餘的在別處應當詳細分別。只有乞缽戒必須面對僧眾，到下面會知道。現在修行的人，多在戒場或者在自然界。自然界的三種情況，上面已經辨別過了。所面對的對象，如果是年長者，應該具足威儀，偏袒右肩，脫掉鞋子，禮拜雙足，胡跪，手拿長衣（如果是兩三件，依此類推。如果物品很多，無法分別，可以說眾多。如果可以知道數量，就必須稱數，如果是匹段，必須說長財）。超過十天（如果九天以內染色，則不需要說這句話）。不清凈施捨，犯一捨墮（或者二三等）。現在我把這件衣服（或者財物），捨棄給大德（說一遍）。第二次是懺悔罪過，提吉（Tijja，罪名）的不同分為三個等級，如前已經辨別過。第一級先辨別覆蓋和隨覆六品吉羅（Kila，罪名）。其中又分為兩種，首先應該邀請所面對的懺悔者（選擇不同的罪過，如前已經辨別過）。具足威儀如前。口中說：大德一心念我某甲比丘（Bhikkhu，比丘）

【English Translation】 English version If someone, with good intentions, points out another's faults, and that person doesn't turn towards the path of humanity but instead speaks of my faults, such a person is approachable. Moreover, because that person's conduct is pure, their words are trustworthy. Now, in this degenerate age, such purity is hard to find. Therefore, practitioners of old would choose different offenses as objects of repentance. Now, the Tripitaka (Three Baskets of Buddhist scriptures) says that practitioners in the West, for different offenses, must choose offenses from different sections. Those seeking to receive remedies and protection, if they first lose the mind of remedy and protection, then they will forever sever the continuity and still receive the offense. Secondly, to formally distinguish between renunciation and repentance, there are four aspects: first, renouncing wealth; second, repenting of offenses; third, returning wealth; and fourth, incurring offenses without returning. First, distinguish the meaning of violating the long robe rule; the rest can be inferred accordingly. First, explain renouncing wealth; according to the Vinaya (monastic rules), it must all be gathered together. It is not allowed to privately renounce wealth to others. The object faced can be the Sangha (monastic community), or two or three people, or even one person. If renouncing to the Sangha, it must be limited to the boundary of the act. If giving to two or three people, or even one person, it can be done within the natural boundary of the act. Now, let's simply renounce to one person. The rest should be explained in detail elsewhere. Only the begging bowl precept must be faced towards the Sangha, as will be known below. Now, practitioners often do this in the ordination hall or in a natural boundary. The three conditions of the natural boundary have been distinguished above. The object faced, if it is an elder, should be complete with dignity, baring the right shoulder, removing shoes, bowing to the feet, kneeling with hands holding the long robe (if it is two or three pieces, infer accordingly. If there are many items, it is impossible to distinguish, so say 'many'. If the quantity is known, it must be counted; if it is a bolt of cloth, say 'long wealth'). Exceeding ten days (if dyeing within nine days, this need not be said). Impure giving, incurring one Nissaggiya Pacittiya (offense requiring forfeiture and confession) (or two or three, etc.). Now I give this robe (or wealth) to the Venerable (say once). The second time is repenting of offenses; Tijja (a type of offense) is divided into three levels, as previously distinguished. The first level first distinguishes covering and following covering, the six types of Kila (minor offenses). Among them, there are two types: first, one should invite the confessor (choosing different offenses, as previously distinguished). Complete with dignity as before. Say: 'Venerable, with one mind, remember me, so-and-so Bhikkhu (Buddhist monk)'

丘今請大德為突吉羅懺悔主愿大德為我作突吉羅懺悔主慈愍故(一說)。答云可爾。次懺罪具儀口云大德一心念我比丘某甲。故畜一段長衣過十日不凈施犯一尼薩耆波逸提罪。又因著用犯捨墮衣犯突吉羅罪不憶數(或憶數隨一二等數稱之)。又經僧說戒二處三問犯默妄突吉羅罪不憶數(或隨數稱)。犯此三位根本罪已各不發露。逕夜覆藏犯突吉羅罪不憶數(或隨數稱)。展轉逕夜復犯隨覆藏突吉羅罪不憶數(或隨數稱)。此中六品覆藏隨覆藏突吉羅罪。今向大德發露懺悔不敢覆藏。愿大德憶我(一說)。應語云自責心生厭離。(犯者答言)可爾(祇律雲頂戴持亦好)。第二位懺兩品著默吉羅(更不須請懺主前已請訖故)。具儀云。大德一心念我比丘某甲故畜一段長衣過十日不凈施犯一尼薩耆波逸提罪。犯此罪已著用犯捨墮衣(或財)。犯突吉羅罪不憶數(或隨數稱)。又經僧說戒二處三門。犯默妄突吉羅罪不憶數(或隨數稱)。今向大德發露懺悔(廣說同前)。第三位正懺根本波逸提罪。于中亦須先請懺主(取不同犯)。具儀云大德一心念我比丘某甲今請大德為尼薩耆波逸提懺悔主。愿大德為我作尼薩耆波逸提懺悔主慈愍故(三說)。答云可爾。次正懺罪。南山律師云應略說法。告云佛言我為諸弟子結戒寧死不犯。如

【現代漢語翻譯】現代漢語譯本丘某（Qiu, 姓氏）今請大德（Dàdé, 德高望重的僧人）為我的突吉羅（Dūjíluó, 輕罪）懺悔，主愿大德為我作突吉羅懺悔主，慈悲憐憫我（重複一遍）。答：『可以。』其次，懺悔的完整儀式是口中唸誦：『大德，請您一心念著我，比丘（Bǐqiū, 和尚）某甲（Mǒu jiǎ, 某人）。因為我私自留存一件長衣超過十日，沒有如法佈施，犯了一個尼薩耆波逸提（Nísàqí bōyìtí, 捨墮罪）罪。又因為穿著犯捨墮（Shě duò, 應當捨棄）的衣服，犯了突吉羅罪，不記得次數（或者記得次數，就說一兩次等）。又在僧團說戒（Shuō jiè, 僧團定期舉行的誦戒儀式）時，在兩處地方，三次提問時，犯了默妄突吉羅罪，不記得次數（或者隨次數稱說）。犯了這三種根本罪之後，都沒有各自發露懺悔，經過一夜的覆藏，犯了突吉羅罪，不記得次數（或者隨次數稱說）。輾轉經過一夜，又犯了隨覆藏突吉羅罪，不記得次數（或者隨次數稱說）。這其中有六品覆藏和隨覆藏突吉羅罪。現在我向大德發露懺悔，不敢覆藏。愿大德記住我（重複一遍）。』應回答說：『要自我責備，心中生起厭離。』（犯戒者回答說）『可以。』（《祇律》（Qílǜ, 佛教戒律）說，頂戴受持也很好）。第二位懺悔兩品著默吉羅（Zháo mò jí luó, 穿著和沉默的輕罪）（更不需要請懺悔主，因為前面已經請過了）。完整的儀式是：『大德，請您一心念著我，比丘某甲，因為我私自留存一件長衣超過十日，沒有如法佈施，犯了一個尼薩耆波逸提罪。犯了這個罪之後，又穿著犯捨墮的衣服（或財物），犯了突吉羅罪，不記得次數（或者隨次數稱說）。又在僧團說戒時，在兩處地方，三次提問時，犯了默妄突吉羅罪，不記得次數（或者隨次數稱說）。現在我向大德發露懺悔（詳細的說法同前）。』第三位是正式懺悔根本的波逸提罪（Bōyìtí zuì, 單墮罪）。其中也需要先請懺悔主（選擇沒有共同犯戒的人）。完整的儀式是：『大德，請您一心念著我，比丘某甲，現在我請大德作為尼薩耆波逸提懺悔主。愿大德為我作尼薩耆波逸提懺悔主，慈悲憐憫我（重複三遍）。』答：『可以。』其次是正式懺悔罪過。《南山律師》（Nánshān lǜshī, 道宣律師，律宗創始人）說，應該簡略地說法，告訴對方：『佛說，我為諸弟子制定戒律，寧可死去也不要違犯。』

【English Translation】 English version Now, Qiu (Qiu, surname) requests the Venerable (Dàdé, a monk of high virtue) to repent for my Dukkata (Dūjíluó, minor offense). I wish the Venerable to be the master of repentance for my Dukkata, out of compassion (repeated once). Answer: 'It is permissible.' Next, the complete ritual of repentance is to recite: 'Venerable, please focus your mind on me, Bhikkhu (Bǐqiū, monk) Moujia (Mǒu jiǎ, so-and-so). Because I privately kept a long robe for more than ten days without proper offering, I committed a Nissaggiya Pacittiya (Nísàqí bōyìtí, offense entailing forfeiture) offense. Also, because I wore the robe that incurs forfeiture (Shě duò, should be forfeited), I committed a Dukkata offense, the number of times I do not remember (or if you remember the number of times, say one or two, etc.). Also, during the Sangha's recitation of precepts (Shuō jiè, the Sangha's periodic recitation of precepts), in two places, during the three questions, I committed a silent falsehood Dukkata offense, the number of times I do not remember (or state the number of times). After committing these three fundamental offenses, I did not confess each of them, and after concealing them overnight, I committed a Dukkata offense, the number of times I do not remember (or state the number of times). Turning over overnight, I again committed a subsequent concealment Dukkata offense, the number of times I do not remember (or state the number of times). Among these are six categories of concealment and subsequent concealment Dukkata offenses. Now I confess to the Venerable, daring not to conceal. May the Venerable remember me (repeated once).' The response should be: 'One must blame oneself and generate revulsion in the mind.' (The offender replies) 'It is permissible.' (The Sarvastivada Vinaya (Qílǜ, Buddhist precepts) says, it is also good to uphold it with the crown of one's head). The second position is to repent for the two categories of wearing and silent offenses (Zháo mò jí luó, wearing and silent minor offenses) (it is not necessary to request a master of repentance again, because it has already been requested before). The complete ritual is: 'Venerable, please focus your mind on me, Bhikkhu Moujia, because I privately kept a long robe for more than ten days without proper offering, I committed a Nissaggiya Pacittiya offense. After committing this offense, I wore the robe (or property) that incurs forfeiture, I committed a Dukkata offense, the number of times I do not remember (or state the number of times). Also, during the Sangha's recitation of precepts, in two places, during the three questions, I committed a silent falsehood Dukkata offense, the number of times I do not remember (or state the number of times). Now I confess to the Venerable (the detailed explanation is the same as before).' The third position is to formally repent for the fundamental Pacittiya offense (Bōyìtí zuì, offense requiring expiation). Among these, it is also necessary to first request a master of repentance (choose someone who has not committed the same offense). The complete ritual is: 'Venerable, please focus your mind on me, Bhikkhu Moujia, now I request the Venerable to be the master of repentance for Nissaggiya Pacittiya. I wish the Venerable to be the master of repentance for my Nissaggiya Pacittiya, out of compassion (repeated three times).' Answer: 'It is permissible.' Next is the formal repentance of offenses. The Vinaya Master of Nanshan (Nánshān lǜshī, Vinaya Master Daoxuan, founder of the Vinaya School) said that one should briefly explain the Dharma, telling the other person: 'The Buddha said, I have established precepts for all disciples, rather die than violate them.'

智度論第十五云。破戒之人妄食信施。所執缽盂即洋銅器。所著衣者熱鐵鍱乃至由破戒故受無毛蟲或啖糞身。隨機三五句而已。或若頑鈍雖聞苦語未動其心者。不必須示亦勿受懺以相續故。懺悔詞者具儀口云。大德一心念我某甲比丘故畜一段長衣過十日不凈施。犯一尼薩耆波逸提罪。此衣已舍與大德(或舍與餘人應言已舍與甲)。此波逸提。今向大德發露懺悔不敢覆藏懺悔則安樂不懺悔不安樂。憶念犯發露知而不覆藏。愿大德憶我清凈戒身具足清凈布薩(三說)。應語云自責心生厭離。答云可爾或言頂戴持。第三還財者心宿俱隔明日卻。還直爾手付。無別詞句。僧還即有白二之法得已說凈還。如法畜。說凈詞句人皆誦之。第四不還者律云突吉羅(對二三人及僧舍懺事稍繁難故不敘)。第二離衣宿戒。制戒本意為新受戒人。若更廣張卒尋未曉曠但且隨身即為未犯。若欲洞曉應求廣聞。今且略之也。除僧羯磨者若身病衣重有緣須行。從僧三乞。僧作白二許三衣中隨留一衣。雖逕明相不犯離衣宿。廣辨如律。作衣持衣等法不暇廣陳。第三替故三衣續辦新財隨至一月戒。南山名為月望衣戒舊名一月衣戒。義並微隱故改之也。戒本五句。一容犯人。二除開緣以作衣時無長過故。三催令疾成。文言得非時衣者謂出一月五月作衣時外

【現代漢語翻譯】《智度論》第十五卷說，破戒的人如果妄自食用信徒的佈施，他所執持的缽盂就會變成熔化的銅器，所穿的衣服會變成熾熱的鐵甲。甚至因為破戒的緣故，會遭受無毛蟲啃食身體，或者轉生為以糞便為食的眾生。這裡只隨機摘錄三五句經文。

如果有人非常頑固遲鈍，即使聽了嚴厲的責備也無法觸動他的內心，那麼就不必向他展示懺悔的方法，也不要接受他的懺悔，因為他的罪業會持續不斷地增長。懺悔的詞句是，按照儀軌口中唸誦：『大德，請一心憶念我某甲比丘，因為私自擁有超過十日未施捨的長衣，犯了一項尼薩耆波逸提罪。這件衣服我已經捨棄給大德（或者捨棄給其他人，應該說『已經捨棄給某甲』）。這個波逸提罪，現在我向大德發露懺悔，不敢隱瞞覆蓋。懺悔就會安樂，不懺悔就會不安樂。憶念所犯的罪行，發露出來，知道而不隱瞞。愿大德憶念我清凈的戒體，具足清凈的布薩（重複三次）。』

接受懺悔的人應該說：『你已經生起了自責之心，並且厭離罪惡。』回答說：『好的』或者說：『我將頂戴奉持。』

第三種情況是歸還財物，如果心識和事物已經完全隔絕，第二天再歸還，直接用手交付財物即可，沒有特別的詞句。如果僧眾要歸還財物，就需要通過白二羯磨（一種僧團會議程式），得到允許后，宣佈財物已經清凈，然後如法地使用。宣佈清凈的詞句，人們都會背誦。

第四種情況是不歸還財物，律典中說，這會犯突吉羅罪（如果對二三人或僧眾進行懺悔，事情會比較繁瑣困難，所以這裡不詳細敘述）。

第二是離衣宿戒。制定這條戒律的本意是爲了新受戒的人。如果更加詳細地解釋，他們可能一時無法理解。只要衣服隨身攜帶，就不算違犯。如果想要徹底明白，應該廣泛學習。這裡暫且省略。

如果通過僧團羯磨，因為生病或者衣服太重等原因，需要出行，可以向僧團請求三次。僧團通過白二羯磨允許后，可以在三衣中隨意留下一件衣服。即使經過了黎明，也不算違犯離衣宿戒。詳細的辨析可以參考律典。製作衣服、持有衣服等方法，這裡沒有時間詳細陳述。

第三是替換舊的三衣，繼續籌辦新的財物，最晚在一個月內完成。南山律宗稱之為『月望衣戒』，舊名是『一月衣戒』。因為含義比較隱晦，所以改了名稱。戒律的根本有五句：一是允許犯戒的人；二是排除開緣，因為在製作衣服的時候，沒有超過期限；三是催促儘快完成。經文中說『得到非時衣』，指的是超過一個月或五個月的作衣期限。

【English Translation】 The fifteenth volume of the Mahaprajnaparamita-sastra states that if a person who has broken the precepts presumptuously consumes the offerings of the faithful, the bowl he holds will become molten copper, and the clothes he wears will become scorching iron armor. Furthermore, due to breaking the precepts, he will suffer from hairless insects devouring his body, or be reborn as a being that feeds on excrement. Here, only three or five sentences of scripture are randomly excerpted. If someone is extremely stubborn and dull, even after hearing severe reproaches, his heart cannot be moved, then there is no need to show him the method of repentance, nor should his repentance be accepted, because his sins will continue to increase. The words of repentance are, according to the ritual, recited orally: 'Venerable Sirs, please remember with one mind that I, the Bhikshu named so-and-so, have committed a Nissaggiya Pacittiya offense by privately possessing a long robe that has not been given away for more than ten days. This robe I have already relinquished to the Venerable Sirs (or relinquished to someone else, it should be said 'already relinquished to so-and-so'). This Pacittiya offense, I now confess to the Venerable Sirs, daring not to conceal or cover it up. Repentance brings peace, non-repentance brings unease. Remembering the offenses committed, revealing them, knowing them and not concealing them. May the Venerable Sirs remember my pure precepts, complete with pure Uposatha (repeated three times).' The person accepting the repentance should say: 'You have already generated a sense of self-reproach and aversion to evil.' Respond by saying: 'Good' or say: 'I will uphold it with reverence.' The third situation is returning the property. If the mind and the object have been completely separated, returning it the next day is sufficient. Simply hand over the property directly, without any special words. If the Sangha wants to return the property, it needs to go through a Baini Karma (a Sangha meeting procedure). After obtaining permission, announce that the property is pure, and then use it according to the Dharma. The words for announcing purity are recited by everyone. The fourth situation is not returning the property. The Vinaya states that this constitutes a Dukkata offense (if repentance is done to two or three people or the Sangha, the matter will be more complicated and difficult, so it is not described in detail here). The second is the precept against sleeping apart from one's robes. The original intention of establishing this precept was for newly ordained people. If explained in more detail, they may not be able to understand it immediately. As long as the robes are carried with you, it is not considered a violation. If you want to understand thoroughly, you should study widely. This is temporarily omitted here. If, through a Sangha Karma, due to illness or the robes being too heavy, there is a need to travel, one can request from the Sangha three times. After the Sangha permits it through a Baini Karma, one can freely leave one robe among the three robes. Even if the dawn has passed, it is not considered a violation of the precept against sleeping apart from one's robes. Detailed analysis can be found in the Vinaya. The methods of making robes, holding robes, etc., there is no time to describe in detail here. The third is replacing the old three robes, continuing to raise new funds, and completing it within one month at the latest. The Nanshan Vinaya School calls it the 'Monthly Robe Precept', and the old name was the 'One-Month Robe Precept'. Because the meaning is relatively obscure, the name has been changed. The root of the precept has five sentences: First, it allows the person who has broken the precept; second, it excludes the exceptions, because when making the robes, the deadline has not been exceeded; third, it urges to complete it as soon as possible. The scripture says 'obtaining untimely robes', which refers to exceeding the one-month or five-month robe-making deadline.

待新裁者名非時衣也。於此非時十日已還以是常開不須疾成。至第十日若得財足即日疾成。若其不足開至十一。十一若足即日疾成。若其不足開至十二日。展轉相望乃至二十九日皆有即日疾成之義故云疾疾成衣也。又云若足者善謂有二十個疾成之善也。四正明續辦新財隨至一月也。文言若不足者得畜經一月者。從第十日至二十九日凡有二十日續辦未足許至三十日畜未犯長罪。故云得畜一月也。文云爲滿足故者謂有二十個續辦為滿足故也。五結過畜之罪至三十日。無問新財足與不足即須說凈或遣與人。或作衣等過三十日一向犯罪故云然也。古來相傳釋此戒意。上行之人但畜三衣。舊衣故壞但堪受持不堪著用。今得新財不擬說凈故聽待足極至一月。今詳恐未必然。若上行人不欲說凈至三十日如何忽然即遣說凈破上行志也。故知標心為替故衣即得延畜不簡上行也。第四取非親尼衣戒。親者要須父母。七世開之不犯。若受戒弟子亦是非親也。第五使非親尼浣故衣戒。浣染打三尼薩耆下至一逕身著即名為故也。第六從非親俗家乞衣戒。是應量衣犯也。除被賊奪衣等時從乞無犯也。第七過知足受衣戒。文有五句。一容犯人。二遇失衣緣。三非親俗人為失衣故自心施衣。恣比丘足。謂恣至三便知為足也。親即不犯故言非親。四是比丘

【現代漢語翻譯】現代漢語譯本待新裁的衣服被稱為『非時衣』（不在規定時間內縫製的衣服）。對於這種『非時衣』，如果在十天之內能夠完成，就允許經常開工製作，不需要急於完成。到了第十天，如果得到的財物足夠，就應該立即完成。如果財物不足，可以延期到第十一天。如果第十一天足夠，就立即完成。如果仍然不足，可以延期到第十二天。像這樣依次推延，直到第二十九天，都有立即完成的意義，所以說『疾疾成衣』（儘快完成衣服）。還有一種說法，如果財物足夠，那是很好的，意味著有二十個可以儘快完成的善因緣。『四正明續辦新財隨至一月』（四種情況表明可以繼續籌辦新的財物，直到一個月）。經文說，如果財物不足，允許儲存一個月。從第十天到第二十九天，總共有二十天可以繼續籌辦，如果仍然不足，允許延期到第三十天，這樣儲存衣服不算犯戒。所以說『得畜一月』（可以儲存一個月）。經文說『為滿足故』（爲了滿足需要），意味著有二十個可以繼續籌辦以滿足需要的因緣。第五，總結超過期限儲存衣服的罪過。到了第三十天，無論新的財物是否足夠，都必須說凈（通過儀式捨棄），或者送給別人，或者做成衣服等等。超過三十天一律犯戒，所以說是這樣的。古來相傳解釋這條戒律的含義是：上行（指精進修行的比丘）之人只能擁有三衣。舊的衣服破損不堪使用，只能勉強受持，不能穿著。現在得到了新的財物，但不打算說凈，所以允許等待財物足夠，最多等待一個月。現在仔細考慮，恐怕未必如此。如果上行之人不想說凈，到了第三十天，如何忽然就捨棄說凈，這豈不是破壞了上行之志？所以說，如果標明是爲了替換舊衣服，就可以延期儲存，不分是否是上行之人。第四，取非親尼衣戒（接受非親屬比丘尼的衣服的戒律）。親屬必須是父母，七世之內的親屬可以開許，不算犯戒。如果受戒的弟子，也算作非親屬。第五，使非親尼浣故衣戒（使非親屬比丘尼洗滌舊衣服的戒律）。洗滌、染色、縫補，尼薩耆（捨墮），下至僅僅穿在身上，就稱為『故』（舊）。第六，從非親俗家乞衣戒（從非親屬的在家居士那裡乞討衣服的戒律）。這是應量衣（超過規定數量的衣服）的犯戒。除非是被盜賊搶奪了衣服等情況，從別人那裡乞討不算犯戒。第七，過知足受衣戒（接受超過知足量的衣服的戒律）。經文有五句話：一，容犯人（容易犯戒的人）。二，遇失衣緣（遇到失去衣服的因緣）。三，非親俗人為失衣故自心施衣，恣比丘足（非親屬的在家居士因為比丘失去衣服而自願佈施衣服，任憑比丘滿足）。這裡指的是非親屬，如果是親屬就不算犯戒。四，是比丘（是比丘）。

【English Translation】 English version A newly to-be-tailored garment is called a 'non-seasonal garment' (a garment not made within the prescribed time). For this 'non-seasonal garment,' if it can be completed within ten days, it is permissible to start working on it frequently, without rushing to finish it. On the tenth day, if sufficient funds are obtained, it should be completed immediately. If the funds are insufficient, it can be extended to the eleventh day. If the eleventh day is sufficient, it should be completed immediately. If it is still insufficient, it can be extended to the twelfth day. In this way, it can be extended until the twenty-ninth day, all with the meaning of immediate completion, hence the saying 'quickly complete the garment'. There is also a saying that if the funds are sufficient, that is very good, meaning that there are twenty good causes and conditions for completing it quickly. 'The four clearly indicate that new funds can be continuously raised until one month.' The text says that if the funds are insufficient, it is permissible to keep it for one month. From the tenth day to the twenty-ninth day, there are a total of twenty days to continue raising funds. If it is still insufficient, it is permissible to extend it to the thirtieth day, and keeping the garment in this way does not violate the precept. Therefore, it is said 'can be kept for one month'. The text says 'for the sake of fulfillment,' meaning that there are twenty causes and conditions that can be continuously raised to meet the need. Fifth, summarizing the offense of keeping the garment beyond the time limit. On the thirtieth day, regardless of whether the new funds are sufficient or not, it must be 'said clean' (abandoned through a ritual), or given to others, or made into clothing, etc. Exceeding thirty days is a violation of the precept, so it is said to be so. It has been traditionally explained that the meaning of this precept is: those who are 'upholding practice' (referring to diligent monks) can only possess three robes. Old robes are damaged and unusable, and can only be barely maintained, not worn. Now that new funds have been obtained, but there is no intention to 'say clean,' it is permissible to wait until the funds are sufficient, up to a maximum of one month. Now, upon careful consideration, this may not necessarily be the case. If a person who is 'upholding practice' does not want to 'say clean,' how can they suddenly abandon 'saying clean' on the thirtieth day? Wouldn't this undermine the aspiration of 'upholding practice'? Therefore, it is said that if it is indicated that it is to replace old clothing, it can be kept for an extended period, regardless of whether the person is 'upholding practice' or not. Fourth, the precept of taking robes from a non-relative Bhikkhuni (尼, female monastic). Relatives must be parents, and relatives within seven generations are allowed, and it is not considered a violation. If the ordained disciple is also considered a non-relative. Fifth, the precept of having a non-relative Bhikkhuni wash old robes. Washing, dyeing, and mending, Nissaggiya (尼薩耆, expiable offense), even just wearing it, is called 'old'. Sixth, the precept of begging for robes from a non-relative lay family. This is a violation of the precept of 'measured robes' (robes exceeding the prescribed amount). Unless the robes are stolen by thieves, begging from others is not a violation. Seventh, the precept of receiving robes beyond contentment. The text has five sentences: One, those who are prone to offenses. Two, encountering the cause of losing robes. Three, non-relative lay people voluntarily donate robes because the Bhikkhu lost robes, allowing the Bhikkhu to be content. This refers to non-relatives; if they are relatives, it is not considered a violation. Four, is a Bhikkhu.

當知足受衣者。裁量而受。故律云若失一衣不應受。若失二衣者余有一衣。若二重三重四重。應擿取作僧伽梨郁多安多。若三衣都失應知足受。述曰謂失一衣決不聽受。以有二衣足得出入兩處用故。若失二衣準律文意亦不聽受。以餘一衣若有二重擿作二衣。但闕一衣義同失一。明不聽受。若有三重擿作三衣。灼然不受。唯三都失稱施受三。長信敬故。若準善見三衣都失但許受二。餘一外求。今四分律意不同彼。五結過受罪。第八一家欲施尋聲勸增令買好衣戒。舊人名勸贊一居士增衣價戒。義大隱也。文有四句。一容犯人。二具價限定擬買與比丘。三是比丘先不蒙施主恣索而乃勸增。律云若增一綖或增一錢十六分之一。皆犯也。四結得衣之罪。第九二家欲施戒。義同前判。第十逼切凈主過限索衣戒。文有兩節。初明過限得衣之罪。次明不過不得之方。就前文三。初容犯人。二付寶索衣法。三過限索得罪。第二文中一付寶。二索衣。就付寶中文分有六。一施主辦寶。二使付比丘。三推教不應。四問凈主處。五送寶與彼。六還報比丘。就第二索衣中二。初辨三語。次明六默。二文各有索衣之法式及得衣之善。就前三語文言須衣比丘當往執事人所乃至我須衣者。準僧祇律如人入庫取物著店上頃。又如幞褁物頃。文言若二返三返

乃至得衣者善者。辨得衣之善謂稱教也。次辨六默文。言若不得衣四返五返六返在前默然立者。文中應還從一二返累至六返。而文乘勢接之也。善見云。默然者口不語喚坐不坐與食不受亦不說法咒愿。若言何故至此答言居士自知。又準律文彼言我不知者若有餘人知比丘應語言。彼人知之。又一語破二默然故純語索得至六返。若純默索至十二返。中間差互思之可知。余文可解次辨不過不得之方。文意言若不得者報本施主令還索取。此是時者不失信施應法之時也。第十一乞野蠶綿自作臥具戒。準律緣起損命招譏而制也。言臥具者古來相傳南山律師等並云。是三衣也。凈三藏云即是氈蓐之類也。今詳即是此方臥帔也。故黑毛臥具戒開文云。作蓐作氈不犯。既云臥具故知是帔。若言是三衣者如減六年不捨故者作新便犯。豈可三衣。要舍故者方得作新。一月衣戒續辦新財豈須舍故故。多論名為敷具。凈三藏亦名敷具者或可部別。或可上敷下敷皆名敷具。通論是帔也。又以臥帔亦堪持作三衣。諸教故有濫也。又臥帔資要故應有此諸製法也。此戒害命。若犯舍者律令斬壞。不同余戒。第十二黑毛臥具戒。準律賒逸人法故制也第十三增好毛作臥具戒。舊人名白毛臥具戒。今詳律文增牻不犯。余增皆犯。不局白毛也。謂縱增黑不犯前戒。

【現代漢語翻譯】現代漢語譯本：乃至得到衣服的人是善良的。辨別得到衣服的善良之處在於符合教義。接下來辨別六默文。說如果得不到衣服，四次、五次、六次在前默然站立的，文中應該從一兩次累積到六次。而文句順勢承接。善見律毗婆沙說：『默然，就是口不說話，叫坐不坐，給食物不接受，也不說法咒愿。』如果問為什麼到這種地步，回答說：『居士自己知道。』又根據律文，他說我不知道的，如果有其他人知道，比丘應該告訴他說：『那個人知道。』又因為一句話打破兩次默然，所以純粹用語言索取直到六次。如果純粹用沉默索取直到十二次。中間的差別可以思考得知。其餘的文字可以解釋。接下來辨別不過分、不違背的方法。文中的意思是說，如果得不到，就報告原來的施主，讓他要回去。這是合時宜的，是不失信于施捨，符合佛法的時候。第十一戒是關於乞討野蠶絲綿自己製作臥具的戒律。根據律藏的緣起，因為損害生命、招致譏諷而制定。說到臥具，古來相傳南山律師等都說是三衣。凈三藏說是氈蓐之類的東西。現在詳細考察，就是此地的臥帔。所以黑毛臥具戒的開文中說：『製作蓐、製作氈不犯戒。』既然說是臥具，就知道是帔。如果說是三衣，像減少六年不捨棄舊的就製作新的便犯戒，難道三衣需要捨棄舊的才能製作新的嗎？一月衣戒繼續辦理新的財物，哪裡需要捨棄舊的呢？多論名為敷具。凈三藏也名為敷具，或許是部派不同，或許是上面鋪的、下面鋪的都叫敷具。通論來說是帔。又因為臥帔可以拿來當作三衣，所以各教派有混淆的情況。又臥帔是必需品，所以應該有這些製法。此戒會傷害生命。如果犯戒要捨棄，律令要斬斷破壞，不同於其他戒律。第十二戒是關於黑毛臥具的戒律。根據律藏，因為賒逸人的做法而制定。第十三戒是關於增加好毛製作臥具的戒律。舊人稱為白毛臥具戒。現在詳細考察律文，增加牻牛毛不犯戒，其餘增加都犯戒。不侷限於白毛。就是說縱然增加黑毛也不犯前一條戒律。

【English Translation】 English version: Even those who obtain robes are virtuous. Discerning the virtue of obtaining robes means conforming to the teachings. Next, discern the six silences. It is said that if one does not obtain a robe and stands silently for four, five, or six times, the text should accumulate from one or two times up to six times. And the text continues accordingly. The Samantapasadika says: 'Silence means not speaking, not sitting when asked to sit, not accepting food, and not reciting Dharma or blessings.' If asked why it has come to this, the answer is: 'The layperson knows for themselves.' Furthermore, according to the Vinaya, if they say they do not know, and if there are others who know, the Bhikkhu should tell them: 'That person knows.' Also, because one word breaks two silences, purely requesting with words up to six times is allowed. If purely requesting with silence, it is allowed up to twelve times. The differences in between can be understood through contemplation. The remaining text can be explained. Next, discern the method of not exceeding and not violating. The meaning of the text is that if one does not obtain it, one should report to the original donor and have them request it back. This is the appropriate time, a time when one does not break faith with the donation and conforms to the Dharma. The eleventh precept concerns begging for wild silkworm cotton to make one's own bedding. According to the origin in the Vinaya, it was established because of harming life and inviting criticism. Regarding bedding (Woju), it has been traditionally said by Vinaya masters such as Nanshan that it refers to the three robes (Ticīvara). The Pure Tripitaka says it is something like felt mats. Now, upon detailed examination, it is the Wobei (sleeping cover) of this place. Therefore, the opening text of the Black Wool Bedding Precept says: 'Making a mattress or making felt does not violate the precept.' Since it is said to be bedding, it is known to be a Wobei. If it were the three robes, then making a new one after reducing six years without discarding the old would be a violation. How could the three robes require discarding the old before making a new one? The precept of a robe within a month continues to procure new wealth, so where is the need to discard the old? The Mahavibhasa calls it a spread (Fuju). The Pure Tripitaka also calls it a spread, perhaps due to different schools, or perhaps both the upper and lower spreads are called spreads. Generally speaking, it is a Wobei. Also, because the Wobei can be used as the three robes, there is confusion among various schools. Furthermore, the Wobei is a necessity, so there should be these rules. This precept harms life. If violated, it must be discarded, and the Vinaya commands it to be cut and destroyed, unlike other precepts. The twelfth precept concerns black wool bedding. According to the Vinaya, it was established because of the practice of the Shayi people. The thirteenth precept concerns adding fine wool to make bedding. Old people call it the White Wool Bedding Precept. Now, upon detailed examination of the Vinaya text, adding yak wool does not violate the precept; any other additions do violate the precept. It is not limited to white wool. That is to say, even adding black wool does not violate the previous precept.

以其前戒純中制故。戒文應言二分黑第三分白第四分牻。義即自顯。且如四斤以作臥具二斤純黑一斤白一斤牻是也。余可準知。第十四減六年更作新臥具戒。此戒意辨受持臥具。多論等文諸助身衣一切並令記識受持四。分文中除三衣外離余衣宿犯突吉羅。良為此也。若至六年不任受用受持法失。若減六年舍受持法更作不犯。若欲遠行身病衣重。僧與白二聽減六年更作新者。新者持行故者得法離宿(無罪)。行還病差新者說凈故者還持。意在此也。若說凈財作臥具等何眼六年。何須舍故。縱減六年不在犯限也。第十五不六坐具戒。一搩手者多論第五云。周匝修伽陀一搩手也。壞色者壞卻新色令離貪著。若準僧祇自無故者從他求之。今準此律若自無故者不揀不犯也。第十六擔毛戒。第十七使非親擗毛戒。第十八受寶戒。準薩婆多論第五卷畜寶戒說。若捉寶者是九十戒攝。若畜寶者是三十戒攝。彼論有五種取皆犯。一以手捉取。二以衣從他取。三以器從他取。四若言著是中。五若言與是凈人皆為畜故犯也。又準彼論第四卷長衣戒中應求兩種凈主。一者錢寶等應先求一知法白衣凈人語意令解。我比丘法不畜錢寶。今以檀越為凈主后得錢寶盡施檀越(己上請詞要須解意)。后得錢寶盡比丘邊說凈。不須說凈主名。說凈已隨久近畜

。又準彼論錢寶說凈。論文云有二種。細尋論文乃有三種。一者白衣持錢寶來與比丘。比丘但言此不凈物我不應畜若凈當受。二者比丘言。我不應畜凈人言易凈物畜。即是作凈(準論此一攝入前法中)。三者若直置地去。若有比丘應從說凈(計理詞句即初文是)。第二凈主者若衣衣財應量已上應求五眾中持戒多聞有德者作凈主。若應量衣不作凈犯捨墮。若不應量不作凈犯舍作突吉羅懺悔。廣如彼論。彼論又云有五種物應作凈。一重寶。二錢及似寶。三若衣衣財應量已上。四一切不應量若衣衣財。五一切穀米。穀米等即日作凈。若無白衣四眾邊作凈。不作凈至地了時犯舍。突吉羅懺悔。今此戒中意辨重寶及錢。自余並是相因而辨。又準律此戒及后戒犯訖。應對凈人舍云此物我所不應汝當知之(準此即是說凈詞句。故薩婆多論云。說凈已然後入眾悔過)。又舊人言畜貿二寶局別眾懺。今詳多論既云入眾。故知亦通入僧中懺懺訖。彼若貿衣缽等凈物還者即是如法。若直送來即作凈主物想受之作知凈語使凈人知貿取凈物受持之。若不言看是知是突吉羅。如律應知。彼若不還方便索取。亦如律辨。且對別人懺者。舍財如前。次懺罪者還有受用捨墮財吉羅默妄及根本提罪。各有覆隨覆六品。並受用默妄合八品吉羅等。準上長衣戒懺

【現代漢語翻譯】現代漢語譯本又根據《錢寶論》的說法，需要進行『說凈』（將不凈之物變為可接受之物的儀式）。《論文》中說有兩種情況。仔細研究《論文》，實際上有三種情況：第一種是俗人拿著錢財寶物來給比丘（bhiksu，佛教出家男眾），比丘只需說『此乃不凈之物，我不應持有，若經過『凈』（凈化儀式）後方可接受』。第二種是比丘說『我不應持有（不凈之物）』，俗人說『容易使其變為凈物，可以持有』，這就是『作凈』（凈化）。（根據《論》的說法，這可以歸入前一種情況）。第三種是直接放在地上離開，如果有比丘應該對其進行『說凈』。（按照道理和文句來看，這與第一種情況相同）。第二種是『凈主』（負責管理凈化物品的人）。如果是衣服或與衣服相關的財物，超過了應有數量，應該請求五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）中持戒、多聞、有德之人作為『凈主』。如果超過了應有數量的衣服而不進行『作凈』，則犯『捨墮』（Nissaggiya Pacittiya，一種戒律）。如果不超過應有數量而不進行『作凈』，則犯『突吉羅』（Dukkata，一種輕罪），需要懺悔。詳細情況見相關論述。《論》中又說有五種物品應該進行『作凈』：一是貴重寶物；二是錢和類似寶物的東西；三是超過應有數量的衣服或與衣服相關的財物；四是一切不應量（指不應該擁有的）衣服或與衣服相關的財物；五是一切穀米。穀米等可以當天進行『作凈』。如果沒有俗人，可以在四眾（比丘、比丘尼、沙彌、沙彌尼）處進行『作凈』。不進行『作凈』，直到落地時，犯『捨墮』，需要『突吉羅』懺悔。現在這條戒律中，主要辨別的是貴重寶物和錢財，其餘的都是相因而辨別的。又根據戒律，此戒和後面的戒律，在犯戒后，應該對『凈人』（負責處理凈化物品的在家信徒）說『此物我不應持有，你應當知道』。（根據此說法，這就是『說凈』的詞句。所以《薩婆多論》（Sarvastivada，說一切有部律藏）說，『說凈』之後，然後入眾懺悔）。又有舊人說，畜養和貿易兩種寶物，應該分別進行『眾懺』（在僧團中懺悔）。現在詳細研究眾多論述，既然說『入眾』，就知道也通用於『入僧』（在僧團中懺悔）。懺悔完畢后，如果他們用凈物換回衣服、缽等，那就是如法的。如果直接送來，就當作『凈主』的物品來接受，說『知凈語』，讓『凈人』知道是換取凈物而接受持有。如果不說，看作是知道，那就是『突吉羅』。應該如戒律所說的那樣知道。如果他們不歸還，想辦法索取，也如戒律所辨別的那樣。暫且對別人懺悔，捨棄財物如前所述。其次是懺悔罪過，還有受用『捨墮』財物所犯的『吉羅』（輕罪）、默妄（隱瞞罪過）以及根本『提罪』（根本重罪）。各有覆藏、隨覆藏六品，加上受用、默妄，共八品『吉羅』等。參照上面的長衣戒懺悔。

【English Translation】 English version Furthermore, according to the 'Money and Treasure Treatise', 'saying purification' (a ritual to transform impure objects into acceptable ones) is required. The 'Treatise' states that there are two situations. Upon closer examination of the 'Treatise', there are actually three situations: The first is when a layman brings money and treasures to a bhiksu (Buddhist monk), the bhiksu only needs to say, 'These are impure objects, I should not possess them. I may accept them after they have undergone 'purification' (a purification ritual).' The second is when the bhiksu says, 'I should not possess (impure objects),' and the layman says, 'It is easy to make them pure, you may possess them,' this is 'performing purification'. (According to the 'Treatise', this can be categorized into the previous situation). The third is when the objects are placed directly on the ground and left. If there is a bhiksu, he should perform 'saying purification' for them. (According to reason and wording, this is the same as the first situation). The second is the 'purification master' (the person responsible for managing purified items). If it is clothing or clothing-related property that exceeds the appropriate amount, one should request a virtuous person among the five assemblies (bhiksus, bhiksunis, siksamana, sramanera, sramanerika) who upholds the precepts, is knowledgeable, and has virtue to be the 'purification master'. If the amount of clothing exceeds the appropriate amount and 'performing purification' is not done, then one commits 'Nissaggiya Pacittiya' (an offense requiring forfeiture). If the amount does not exceed the appropriate amount and 'performing purification' is not done, then one commits 'Dukkata' (a minor offense), which requires repentance. See the relevant discussion for details. The 'Treatise' also states that there are five types of items that should undergo 'performing purification': First, precious treasures; second, money and things similar to treasures; third, clothing or clothing-related property that exceeds the appropriate amount; fourth, all unmeasurable (referring to things that should not be possessed) clothing or clothing-related property; fifth, all grains and rice. Grains and rice can be 'purified' on the same day. If there is no layman, 'performing purification' can be done with the four assemblies (bhiksus, bhiksunis, sramaneras, sramanerikas). If 'performing purification' is not done, until the item touches the ground, one commits 'Nissaggiya Pacittiya', which requires 'Dukkata' repentance. In this precept, the main distinction is between precious treasures and money, and the rest are distinguished accordingly. Furthermore, according to the precepts, after violating this precept and the subsequent precepts, one should say to the 'purification person' (a lay follower responsible for handling purified items), 'This item I should not possess, you should know this.' (According to this statement, this is the wording of 'saying purification'. Therefore, the 'Sarvastivada' (the Vinaya Pitaka of the Sarvastivada school) says, 'After saying purification', then enter the assembly for repentance). Also, some old people say that the two types of treasures, raising and trading, should be separately 'confessed in the assembly' (repentance in the Sangha). Now, after studying many discourses in detail, since it says 'enter the assembly', it is known that it also applies to 'entering the Sangha' (repentance in the Sangha). After repentance is completed, if they exchange clothes, bowls, etc. for pure items, then that is in accordance with the Dharma. If they are sent directly, they should be accepted as items of the 'purification master', saying 'knowing purification words', letting the 'purification person' know that they are accepting and holding them in exchange for pure items. If one does not say it, and treats it as known, then that is 'Dukkata'. One should know as the precepts say. If they do not return them, find a way to retrieve them, also as the precepts distinguish. For the time being, when repenting to others, abandoning property is as mentioned before. Next is repenting for offenses, there are also 'Kila' (minor offenses) committed by using 'Nissaggiya Pacittiya' property, silent falsehood (concealing offenses), and fundamental 'offenses'. Each has six categories of concealment and following concealment, plus use and silent falsehood, a total of eight categories of 'Kila', etc. Refer to the repentance of the long robe precept above.

之。第十九貿寶戒。謂以寶物展轉相貿對於七眾皆悉是犯。自作教人並皆是犯。文言賣買者即相貿之異名也。準多論說凈已相貿犯也。舍懺同前戒應知。第二十販賣戒。謂共俗人以時非時七日盡形並新衣物等以相貿易。如市道法共相高下也。若對出家五眾貿易不犯。如律應知。第二十一畜長缽戒。準長衣釋。謂有施主自發心施或自買得即犯此戒。若從他乞即犯后戒。第二十二乞缽戒。謂先有缽破為五段仍堪綴用。而更乞求得即犯舍。文中彼比丘應往僧中舍已下辨舍懺法。諸戒皆四。一舍財。二懺罪。三還法。四不還。結罪。今此一戒舍還二法與余戒異。故別誦出。文言彼比丘應往僧中舍者。第一誦舍文也。不同余戒對一二三人及以僧位。或在大界戒場自然界中隨應成舍。今此乞缽局對此住處大界內僧中舍也。舍時具儀口云。大德僧聽我某甲比丘缽破減五綴不漏。更乞得一新缽(二三等準數稱)。犯一(二三等)。捨墮。今舍與僧(一說)。次辨懺悔亦有受用捨墮缽等八品突吉羅等。準知。第四不還易不勞釋。但釋第三明還法者。戒文云展轉取最下缽與之令持乃至破應持此是時也(謂應法時)。準律好缽應留。應取最下者還之。若準僧祇若乞得大貴缽應賣取十缽直九直入僧一直還主。今此律中但取下缽不須依彼也。還之

法式者準律自有四門。一處分好惡如向所辨。二白二許還。三仍恐是勝復須僧中作單白法展轉換取最下缽還換時任僧。若即直還或即換取。餘僧欲換隨意換取。若不欲換亦隨僧意。如律應知。四白二羯磨方付本主。舊人名為罰令用舊持新羯磨也。羯磨文中雲與受持者非謂加法受持。但是受而持行。故薩婆多論第五卷云。前所受持缽如法受持。后缽不受直令常畜。食時當持二缽終身。如是以示多貪過故僧祇云。舊缽日日解綴乃至一日了者要當凈洗。若知識師僧念此賢善比丘恐妨禪誦為打破或藏舉者用新無犯。故四分律云乃至破應持也。仍令護持不遣輒壞。如律應知。第二十三從非親乞縷並使非親織作衣戒。詳此戒意一以多緣妨道。二以招譏。三以損他集而成過。乞縷營造是多緣。從非親乞是招譏。準十誦薩婆多恃勢令織不與價直是損他。於三事中隨闕即不犯舍。猶如自乞作房有過量罪等也。第二十四知他擬施屏勸好織戒。第二十五覆求贈衣不遂還奪戒。光綩云元與衣不分明強奪戒。舊人但名先與他衣后奪戒者。並太隱也。準律文中先與他衣內覆求心親。欲人間共行教化他。后不去嗔恚還奪。即是不定與決定取而卻奪犯也。定與定取定與不定取。此二卻奪即犯重罪。若俱不定奪犯吉羅。第二十六畜藥過七日戒。文有五句。

【現代漢語翻譯】現代漢語譯本法式，依據戒律，自有四種處理方式：一、如同之前所辨析的，區分好壞。二、通過兩次稟白和兩次許可來歸還。三、仍然擔心出現勝訴或敗訴的情況，需要在僧團中採用單白法，通過展示和轉換，取回最差的缽，歸還時由僧團決定。如果直接歸還，或者直接換取，其他僧人想要換取，可以隨意換取。如果不想要換取，也隨僧團的意願。應如戒律所知。四、通過一次稟白和兩次羯磨（karma，業）儀式，交付給原來的主人。舊人稱之為『罰令』，使用舊的持有新的羯磨。羯磨文書中的『與受持者』，並非指增加法力來受持，而是指接受並持行。所以《薩婆多論》（Sarvastivada Vinaya，一切有部律）第五卷說，之前所受持的缽，如法受持；後來的缽不接受，只是讓其經常持有。吃飯時應當持有兩個缽，終身如此。這是爲了顯示貪婪的過失。僧祇律（Mahāsāṃghika Vinaya，大眾律）說，舊缽每天都要修補，甚至一天修補完成，也要認真清洗。如果認識的師僧認為這位賢善的比丘可能會妨礙禪修，而將其打破或藏起來，使用新的缽沒有犯戒。所以《四分律》（Dharmaguptaka Vinaya，法藏部律）說，甚至打破了也應該持有。仍然要讓他保護持有，不要隨意破壞。應如戒律所知。第二十三條，從非親屬處乞討線，並讓非親屬織布做衣服的戒律。詳細分析這條戒律的意義，一是多方攀緣妨礙修行，二是招致譏諷，三是損害他人利益而造成過失。乞討線和營造是多方攀緣。從非親屬處乞討是招致譏諷。依據《十誦律》（Daśabhāṇavāra-vinaya，說一切有部律），仗勢強迫織布而不給報酬是損害他人。在這三件事中，缺少任何一件都不算犯捨墮。猶如自己乞討建造房屋，有過量的罪過等等。第二十四條，知道他人打算佈施，在旁邊勸說好好織布的戒律。第二十五條，反悔索回贈送的衣服的戒律。光綩說，原本贈送的衣服，沒有明確說明，強行索回就犯戒。舊人只是說先給他人衣服，後來又索回，這也太隱晦了。依據戒律文書，先給他人衣服，內心卻有反悔的想法，想要在人間共同推行教化他人，後來因為不順心而生氣索回。這就是不定給予而決定取回，卻又索回，就犯了重罪。確定給予而確定取回，確定給予而不確定取回，這兩種索回都犯重罪。如果都是不確定的，索回就犯吉羅罪。第二十六條，儲存藥物超過七天的戒律。文中有五句話。

【English Translation】 English version The Dharma practices, according to the Vinaya (rules of monastic discipline), have four ways of handling things: First, as previously analyzed, distinguish between good and bad. Second, return through two announcements and two permissions. Third, still worried about the possibility of winning or losing, it is necessary to use the single announcement procedure in the Sangha (monastic community), through display and exchange, to retrieve the worst bowl, and the Sangha decides when to return it. If it is returned directly, or exchanged directly, other monks who want to exchange can exchange at will. If they do not want to exchange, it is also according to the wishes of the Sangha. It should be known according to the Vinaya. Fourth, through one announcement and two karma (karma, action driven by intention) rituals, it is handed over to the original owner. The old people call it 'penalty order', using the old to hold the new karma. The 'to the recipient' in the karma document does not mean to increase the power of the Dharma to receive and hold, but to accept and practice. Therefore, the fifth volume of the Sarvastivada Vinaya (Sarvastivada Vinaya, the Vinaya of the Sarvastivada school) says that the bowl previously received and held should be received and held according to the Dharma; the later bowl is not accepted, but is only allowed to be held frequently. When eating, one should hold two bowls for life. This is to show the fault of greed. The Mahāsāṃghika Vinaya (Mahāsāṃghika Vinaya, the Vinaya of the Mahāsāṃghika school) says that the old bowl should be repaired every day, and even if it is repaired in one day, it should be carefully cleaned. If the knowledgeable teacher thinks that this virtuous Bhikkhu (monk) may hinder meditation, and breaks or hides it, there is no offense in using a new bowl. Therefore, the Dharmaguptaka Vinaya (Dharmaguptaka Vinaya, the Vinaya of the Dharmaguptaka school) says that even if it is broken, it should be held. He should still be allowed to protect and hold it, and not destroy it at will. It should be known according to the Vinaya. The twenty-third precept is the precept of begging for thread from non-relatives and having non-relatives weave clothes. Analyzing the meaning of this precept in detail, one is that multiple connections hinder practice, the second is to invite ridicule, and the third is to harm others' interests and cause faults. Begging for thread and building are multiple connections. Begging from non-relatives is inviting ridicule. According to the Daśabhāṇavāra-vinaya (Daśabhāṇavāra-vinaya, the Vinaya of the Sarvastivada school), forcing weaving without paying is harming others. Among these three things, the lack of any one does not constitute an offense of expiation. It is like begging to build a house by oneself, with excessive sins, etc. The twenty-fourth precept is the precept of knowing that others intend to give alms and persuading them to weave well. The twenty-fifth precept is the precept of regretting and demanding the return of the gifted clothes. Guang Wan said that the clothes originally given were not clearly stated, and forcibly demanding them back is an offense. The old people just said that they gave clothes to others first, and then demanded them back, which is too obscure. According to the Vinaya documents, first give clothes to others, but have regrets in their hearts, wanting to jointly promote and teach others in the world, and later get angry and demand them back because they are not satisfied. This is giving indefinitely and taking back decisively, but demanding it back, which is a serious offense. Giving definitely and taking back definitely, giving definitely and taking back indefinitely, these two kinds of taking back are serious offenses. If both are uncertain, taking back is a Dukkaṭa (wrongdoing) offense. The twenty-sixth precept is the precept of storing medicine for more than seven days. There are five sentences in the text.

一容犯人。二有病者畜藥之緣。三殘藥蘇油蜜石蜜者出五種藥體。準律熊脂等漉清如油即油攝也。四齋七日得服者。謂加口受許服時限也。五若過已下結罪至八日明相出即犯。而不待服服時更犯服不凈藥殘觸等罪。文中不了故云服也。文言殘藥者如論長衣形對三衣。今此殘藥謂一服余更擬數服名之為殘。若加口受齊七日來雖殘無過。過七日已殘即過生。因此總辨時與非時七日盡形四藥之義。二門分別。一釋名定體。二受持之法。初且釋名定體者。言時藥者局在午前為治主病任持命根濟饑養報。名之為時。時非時經意約此義也。言非時者蒲桃漿等療渴除冷兼治主客。為于午後明相已還而得飲者名非時也。言七日者風痰等病勢力稍強。七日續治藥功方效名七日也。癖氣癥腎積日方損。許服長久名曰盡形。然餘三藥事相易知。唯盡形藥人多濫服故對此藥定體性者須具四緣。一者身有容病(如飢渴等自是尋常名為主病)。故律云盡形壽藥。無病因緣服者吉羅(真諦云蘇等無病服犯非時食)。二者醫方所要謂藥方中要須時食尚開入分。況其餘者。故律云乞食比丘見作石蜜罽尼和之有疑不食。佛言作法應爾。又如薩婆多論第六卷說。或以時藥或七日藥以成終身藥服無過。三者世共了知體性是藥。即如茯苓乾地黃等。世無不了此體是

【現代漢語翻譯】現代漢語譯本一、容許犯人服用藥物。二、允許有疾病的人儲存藥物以備所需。三、剩餘的藥物，如酥油、蜂蜜、石蜜等，取出五種藥物的本體。按照戒律，熊脂等經過過濾澄清如油，就屬於油類。四、齋戒七日內可以服用的藥物，指的是經過口頭允許，並限定了服用時間。五、如果超過期限，就會構成犯罪，直到第八天黎明出現。這不僅違反了服用藥物的規定，還觸犯了服用不凈藥物、殘餘藥物接觸等罪。經文中沒有明確說明，所以說是『服用』。經文中所說的『殘藥』，就像律典中關於長衣的形狀與三衣相對。這裡所說的殘藥，指的是一副藥服用后剩餘的，還打算再服用幾次的，稱為殘藥。如果經過口頭允許，齊整地服用七天，即使有剩餘也不會有過錯。超過七天後，剩餘的藥物就屬於違規。因此，總的來說，要區分時與非時，以及七日藥和盡形藥的含義。二門分別：一、解釋名稱，確定本體。二、受持的方法。首先解釋名稱，確定本體。所說的『時藥』，侷限於午前服用，主要用於治療疾病，維持生命，緩解飢餓，滋養身體。這被稱為『時藥』。《時非時經》的意義大概就是這樣。所說的『非時藥』，如蒲桃漿等，可以止渴、驅寒，兼顧治療主病和客病。在午後黎明之後可以飲用的，稱為『非時藥』。所說的『七日藥』，針對風痰等病癥，病情發展較快，需要連續治療七天，藥物才能發揮功效。對於癖氣癥、腎臟積病等，需要長期治療才能見效，允許長期服用，稱為『盡形藥』。然而，其餘三種藥物的情況比較容易理解，只有盡形藥，人們常常濫用，所以要對這種藥物的本體性質進行界定，必須具備四個條件：一、身體有容許的疾病（如飢渴等，屬於尋常情況，稱為主病）。所以戒律說，盡形壽藥，沒有疾病的原因服用，就會構成吉羅罪（真諦說，酥等沒有疾病服用，就觸犯了非時食的規定）。二、是醫方所需要的，指的是藥方中必須有時食才能加入成分，更何況其他的。所以戒律說，乞食的比丘看到有人制作石蜜，用罽尼和合，心生疑惑不敢食用。佛說，按照方法制作就可以食用。又如《薩婆多論》第六卷所說，或者用時藥，或者用七日藥，來製成終身藥服用，沒有過錯。三、是世人普遍認為其本體是藥物的。比如茯苓、乾地黃等，世人都知道這些是藥物。

【English Translation】 English version 1. Allowing prisoners to take medicine. 2. Allowing sick people to store medicine for their needs. 3. Remaining medicines, such as ghee (clarified butter), honey, and rock candy, extract the essence of the five types of medicine. According to the Vinaya (monastic code), substances like bear fat, when filtered and clarified like oil, are categorized as oils. 4. Medicines that can be taken within seven days of fasting refer to those that have been verbally permitted and have a limited duration of use. 5. If the time limit is exceeded, it constitutes an offense, up until the dawn of the eighth day. This not only violates the rule of taking medicine but also violates offenses such as taking impure medicine and contact with residual medicine. The text does not explicitly state this, so it is referred to as 'taking'. The 'residual medicine' mentioned in the text is like the shape of the long robe in relation to the three robes in the Vinaya. Here, residual medicine refers to what remains after taking one dose of medicine, with the intention of taking it several more times, and is called residual medicine. If it is verbally permitted and taken properly for seven days, there is no fault even if there is a remainder. After seven days, the remaining medicine is considered a violation. Therefore, in general, it is necessary to distinguish between timely and untimely, as well as the meaning of seven-day medicine and lifetime medicine (盡形藥, jin xing yao). Two aspects to distinguish: 1. Explaining the name and determining the substance. 2. The method of receiving and holding. First, explain the name and determine the substance. 'Timely medicine' (時藥, shi yao) is limited to being taken before noon, mainly for treating diseases, maintaining life, alleviating hunger, and nourishing the body. This is called 'timely medicine'. The meaning of the 《Shi Fei Shi Jing》 (《時非時經》, Sutra on Timely and Untimely) is roughly like this. 'Untimely medicine' (非時藥, fei shi yao), such as grape juice, can quench thirst, dispel cold, and treat both primary and secondary illnesses. It is called 'untimely medicine' when it can be drunk after noon and before dawn. 'Seven-day medicine' (七日藥, qi ri yao) is for conditions such as wind-phlegm, which develop rapidly and require continuous treatment for seven days for the medicine to be effective. For conditions such as chronic qi accumulation and kidney problems, which require long-term treatment to be effective, long-term use is permitted, and this is called 'lifetime medicine'. However, the circumstances of the other three types of medicine are relatively easy to understand. Only lifetime medicine is often misused, so the nature of this medicine must be defined, and four conditions must be met: 1. The body has a permissible illness (such as hunger and thirst, which are common and called primary illnesses). Therefore, the Vinaya says that lifetime medicine should not be taken without a reason for illness, otherwise it constitutes a Jila offense (吉羅, ji luo) (Zhen諦 (Zhen Di) says that taking ghee without illness violates the rule of untimely eating). 2. It is required by the medical prescription, which means that timely food must be added to the prescription, let alone other things. Therefore, the Vinaya says that a begging monk saw someone making rock candy and mixing it with 罽尼 (ji ni), and was hesitant to eat it. The Buddha said that it could be eaten if it was made according to the method. Also, as stated in the sixth volume of the 《Sarvastivada Vinaya》 (《薩婆多論》, 《Sarvastivada Vinaya》), either timely medicine or seven-day medicine can be used to make lifetime medicine, and there is no fault in taking it. 3. It is universally recognized that its substance is medicine. For example, Poria cocos (茯苓, fu ling), dried Rehmannia (乾地黃, gan di huang), etc., everyone knows that these are medicines.

藥亦一切方多分須此。若不許服深違聖意(南山律師云今有愚夫。非時忘啖乾地黃茯苓末等。非但咸苦格口並出自心不如啖飯。今詳大謬判也)。且如七日藥緣起云有五種藥。世人所識當食當藥不令粗現。彼粗當食佛尚開服。茯苓唯藥佛何不許。四者離時食相。此準七日不令粗現。況今盡形何容不爾。曾聞有人過中已后粉暮豫以為馎饦沷茶湯以之為矐。復以姜酢以為冷洮者此實不如啖飯。此即為縱貪癡本不為治道器。故應必斷也。又世共知體是藥者若入藥分灼然是開。設欲單服亦開無過。然有病中設有全日失食之人。飢渴過常恐生客病亦許服藥。以此方隅理無不盡也。次辨受持之法者古來以其十誦律中優婆離問。時分藥七日藥終身藥不犯舉宿惡捉。得手受口受不。佛言得又薩婆多論第六卷云。若病比丘須七日藥。自無凈人求請難得應自從凈人手受。從比丘口受已隨置一處七日內自取而食。今戒本云齊七日得服良為此也。先辨非時漿三義分別。一所受藥。二能授人。三正加法。初門者多分果作亦有根成。或以藥等釀成諸漿。如藥犍度有八種漿。善見論第十七釋云。一切木果得作非時漿除諸谷。一切葉得作非時漿際菜(茶葉之類即是非時漿也)。一切花得非時服除摩頭花(除蓮華等)。一切果中除多羅樹果椰子果菰瓠等。

廣如彼論。若釀成者如蘇毗羅漿。僧祇二十九說釀𪍿麥成。此律醫教服漬麥汁是也。此等諸漿須無八患。謂惡觸自煮內煮殘宿內宿體變(謂失本味等也)。未曾手受受已置地停過須臾(謂非時中過須臾準僧祇失受也)。第二能授人。須知作漿之法。如作蒲桃漿蒲桃須火凈押成漿竟須水渧凈。若互不凈若俱不凈準十誦律第二十六並不應飲也。若濁未澄凈人慾去令煮一沸。擬後重溫不犯自煮(生飲者不須煮)。凈人授時作與比丘心。比丘受時了知前漿仰手懸放受訖。準僧祇律應對比丘言此中凈物生我當受(此是且記識法謂待清當如法受)。若已澄清但須受取不須記識。第三正加法者。諸部但令加法而無法文。應準義說。具儀對一比丘手執藥云。大德一心念我某甲比丘今為渴病因緣。此是蒲桃漿為欲夜分已來服。故今于大德邊受(三說若有凈人隨時數數手受而飲不勞此法)。餘一切漿改名應知。新翻律攝有加法文。且依古法。次七日藥亦有三門藥體者。如戒本中五種是也。亦無八患。于中差別義者殘宿有三。一義如前。二者準多論非余比丘過七日藥。三者非自身已犯殘藥乃至第七日已去藥。餘七同上。第二能授人如法煮漉與時食別。儻若未別記識同前(謂脂除滓油等亦然)。手受準前。起心擬服。若擬涂足。等受即不成。第

【現代漢語翻譯】現代漢語譯本：如同廣大的論典所說。如果說是釀造而成的漿，就像蘇毗羅漿（一種用穀物釀造的飲料）。《僧祇律》第二十九卷說，用釀造的麥子製成。這裡的律典和醫教中提到的用浸泡過的麥汁，就是這種情況。這些漿液必須沒有八種過患，即：不潔凈的接觸，自己煮，別人煮，剩餘的，過夜的，過夜的，本體變質（指失去原有的味道等），沒有經過手接受，接受後放置在地上停留過久（指非時食，過了須臾時間，按照《僧祇律》，就失去了接受的效力）。第二，能給予漿液的人，要知道製作漿液的方法。比如製作蒲桃漿（葡萄汁），葡萄必須用火凈化，壓榨成漿后，必須用水滴凈化。如果互相不乾淨，或者都不乾淨，按照《十誦律》第二十六卷，都不應該飲用。如果渾濁沒有澄清，想去除的人可以煮沸一次。打算以後重新加熱，就不算自己煮（生飲的就不需要煮）。凈人在給予時，要以給予比丘的心來做。比丘在接受時，要知道前面的漿液，仰起手懸空接受，接受完畢。按照《僧祇律》，應該對比丘說：『這裡面有乾淨的東西，我應當接受。』（這只是爲了記住，等待澄清后應當如法接受）。如果已經澄清，只需要接受，不需要記住。第三，正確的加持方法。各部律典只說要加持，但沒有具體的條文。應該按照意義來說。具足威儀地對一位比丘，手執藥說：『大德，請一心念我某甲（自己的名字）比丘，現在因為口渴的緣故，這是蒲桃漿，爲了在夜分以後服用，所以現在從大德這裡接受。』（說三遍。如果有凈人隨時多次用手給予並飲用，就不需要這種方法）。其餘一切漿液，更改名稱即可，應當知道。《新翻律攝》中有加持的條文，這裡且按照古法。其次是七日藥，也有三個方面：藥的本體，如戒本中提到的五種（酥油、生酥、蜜、石蜜、油）。也沒有八種過患。其中差別在於，剩餘和過夜有三種含義。第一種含義如前所述。第二種是按照《多論》，不是其他比丘的過七日藥。第三種不是自身已經犯了的剩餘藥，乃至第七日以後的藥。其餘七種同上。第二，能給予的人，要如法煮漉，與時食分開。如果未分開，記住同前（指去除脂油等也是如此）。用手接受同前。起心打算服用。如果打算塗抹腳等，接受就不成立。

【English Translation】 English version: As extensively discussed in the treatises. If it is a fermented beverage, like Sura (a type of fermented drink). The Saṃghika Vinaya, volume 29, mentions brewing barley into a beverage. The Vinaya and medical teachings refer to soaking barley to make juice, which falls into this category. These beverages must be free from eight faults, namely: impure contact, self-cooking, cooking by others, leftovers, overnight storage, overnight storage, change in substance (meaning loss of original flavor, etc.), not received by hand, and placed on the ground for too long after receiving (meaning after the proper time for eating, if it exceeds a moment, according to the Saṃghika Vinaya, the receiving is invalid). Secondly, the person giving the beverage must know how to prepare it. For example, when making grape juice (蒲桃漿, Pútáo jiāng), the grapes must be purified by fire, and after pressing them into juice, it must be purified with water droplets. If they are mutually impure, or both are impure, according to the Daśādhyāya Vinaya, volume 26, it should not be consumed. If it is turbid and not clarified, the person who wants to remove the turbidity can boil it once. If intending to reheat it later, it is not considered self-cooking (those who drink it raw do not need to boil it). When a clean person gives it, they should do so with the intention of giving to a Bhikṣu. When a Bhikṣu receives it, they should be aware of the beverage, raise their hand and receive it in suspension, and upon receiving it completely. According to the Saṃghika Vinaya, they should say to the Bhikṣu: 'There is something clean in this, I should receive it.' (This is just to remember, waiting for it to be clarified, then it should be received according to the Dharma). If it is already clarified, it only needs to be received, no need to remember. Thirdly, the correct method of blessing. The various Vinayas only say to bless it, but there are no specific rules. It should be said according to the meaning. With full decorum, facing a Bhikṣu, holding the medicine in hand, say: 'Venerable Sir, please focus your mind on me, Bhikṣu (your name), now because of thirst, this is grape juice, for the purpose of drinking after nightfall, so now I receive it from the Venerable Sir.' (Say it three times. If a clean person gives it by hand and drinks it frequently, this method is not needed). For all other beverages, change the name accordingly, it should be known. The Newly Translated Vinaya Collection has the text for blessing, here we follow the ancient method. Next is the seven-day medicine, which also has three aspects: the substance of the medicine, such as the five kinds mentioned in the Prātimokṣa (clarified butter, fresh butter, honey, rock sugar, oil). It also has no eight faults. The difference among them is that leftovers and overnight storage have three meanings. The first meaning is as mentioned before. The second is, according to the Mahāvyutpatti, it is not the leftover seven-day medicine of other Bhikṣus. The third is not one's own already violated leftover medicine, even medicine after the seventh day. The other seven are the same as above. Secondly, the person who can give it should cook and strain it according to the Dharma, and separate it from the food eaten at the proper time. If it is not separated, remember it as before (referring to removing grease and oil, etc., is also the same). Receiving it by hand is the same as before. Intend to consume it. If intending to apply it to the feet, etc., the receiving is not valid.

三正加法者要先未曾畜藥犯長。若先犯長今更受持即被染犯。具儀云。大德一心念我比丘某甲今為風病因緣。此胡麻油七日藥。為欲七日經宿服。故今于大德邊受(三說。南山律師準磨得勒伽論安凈地內七日來服。今詳彼論下之三藥並遮內宿。故四分律中盡形壽藥聽內宿。故知不同彼論也)。余病餘藥準前應知。次辨盡形壽藥無八患如上漿中。第二能授人。南山律師準十誦二十六食冷聽更煮。若生聽火凈已煮。今詳十誦且望生種開凈已煮。若望自余米麵等類非生種者豈無自煮。故知但變生相即犯自煮。故應煮變方不犯煮。記識手受等準前應知。三正加法者總別皆成。且別受者如四等丸。先得人蔘應云。大德一心念我比丘某甲為少心力病因緣。故此人蔘是盡形壽。四等藥。分為欲共宿長服故。今于大德邊受(二說余分準此)。若總合了應總受云。大德一心念我比丘某甲為少心力病因緣故。此四等丸盡形壽藥為欲共宿(余詞同上)。向市買藥。令凈人斷價已比丘自選。過分多取然後令稱次第受取。更莫置地。即覓比丘加法受持。即是如法。由先多取未定屬己不犯惡觸。稱了之後便即受取故成清凈。諸法師等說他十地斷惑之方。雖浪高談於己無分。今斯戒律自分行門攝心稱教。每事乖爽豈可得名知解者乎。破突吉羅不度大海

【現代漢語翻譯】現代漢語譯本：三正加法（指如法受持藥物的三個正確步驟）中，要藥師之前未曾因儲存過量藥物而犯長（指違反戒律）。如果之前已經犯過長，現在再受持，就會被染犯（指不清凈）。具儀（指《事鈔》中的儀軌）說：『大德（對戒臘高者的尊稱）一心念我，比丘某甲，今為風病因緣，此胡麻油是七日藥，爲了七日內可以經宿服用，故今于大德邊受（重複三遍）。』南山律師（道宣律師）依據《磨得勒伽論》，在安凈地內七日來服用。現在詳細考察該論，其中的三種藥物都禁止隔夜儲存。所以四分律中，盡形壽藥（終身可服用的藥物）允許隔夜儲存。可知與該論不同。其餘疾病和藥物，參照之前的方法，應當知道。接下來辨別盡形壽藥，沒有像上文漿水中的八種過患。第二，能授予藥物的人。南山律師依據《十誦律》第二十六，食物冷了允許重新煮。如果是生的，允許用火凈化后再煮。現在詳細考察《十誦律》，只是針對生的穀物開許凈化后煮。如果是米麵等其他不是生的東西，難道不能自己煮嗎？所以知道只要改變生的狀態，就犯了自煮的戒律。所以應當煮熟改變狀態，才不犯煮戒。記錄、識別、親手接受等，參照之前的方法，應當知道。三正加法，總受和別受都可以成立。先說別受，比如四等丸。先得到人蔘，應當說：『大德一心念我，比丘某甲，為少心力病因緣，故此人蔘是盡形壽四等藥，爲了可以共同過夜長期服用，故今于大德邊受（重複兩遍，其餘成分參照此法）。』如果總合在一起，應當總受說：『大德一心念我，比丘某甲，為少心力病因緣，故此四等丸是盡形壽藥，爲了可以共同過夜（其餘詞語同上）。』去市場買藥，讓凈人（指未受戒的居士）砍價后，比丘自己挑選。過量多取，然後讓凈人稱重，比丘依次受取。不要再放在地上，立即尋找比丘加法受持，就是如法的。因為先多取，還沒有確定屬於自己，不犯惡觸（指不清凈的觸碰）。稱重之後，立即受取，所以成為清凈。那些法師們，說他人十地（菩薩修行的十個階段）斷惑的方法，雖然高談闊論，對自己卻沒有益處。現在這部戒律，是自己修行的法門，攝心合教。每件事都違背，怎麼能稱得上是知解者呢？破了突吉羅（輕罪），不能度過大海（指生死輪迴）。

【English Translation】 English version: In the three correct methods of addition (referring to the three correct steps to receive and hold medicine according to the Dharma), the pharmacist must not have violated the rule of storing excessive medicine before (referring to violating the precepts). If one has violated the rule of excess storage before, then receiving and holding it now will be contaminated (referring to being impure). The 'Ju Yi' (referring to the ritual in 'Shi Chao') says: 'Great Virtue (a respectful term for those with higher seniority in precepts), with one mind, remember me, Bhikshu (monk) so-and-so, now due to the cause of wind disease, this sesame oil is a seven-day medicine. In order to be able to take it overnight within seven days, I now receive it from the Great Virtue (repeat three times).' Lawyer Nanshan (Lawyer Daoxuan) according to the 'Mo De Le Jia Lun', take it within seven days in a clean land. Now, examining this treatise in detail, the three medicines in it all prohibit overnight storage. Therefore, in the Four-Part Vinaya, 'Jin Xing Shou Yao' (medicine that can be taken for life) is allowed to be stored overnight. It can be known that it is different from that treatise. For other diseases and medicines, refer to the previous methods, it should be known. Next, distinguish 'Jin Xing Shou Yao', which does not have the eight faults like the above-mentioned rice water. Second, the person who can give the medicine. Lawyer Nanshan, according to the twenty-sixth of the 'Ten Recitation Vinaya', food that is cold is allowed to be re-cooked. If it is raw, it is allowed to be purified with fire and then cooked. Now, examining the 'Ten Recitation Vinaya' in detail, it only allows purification and cooking for raw grains. If it is other things like rice noodles that are not raw grains, can't they be cooked by themselves? So, knowing that as long as the raw state is changed, the precept of self-cooking is violated. Therefore, it should be cooked to change the state, so as not to violate the cooking precept. Recording, identifying, receiving by hand, etc., refer to the previous methods, it should be known. The three correct methods of addition, both general reception and separate reception can be established. First, let's talk about separate reception, such as the four-equal pills. First, get ginseng, and should say: 'Great Virtue, with one mind, remember me, Bhikshu so-and-so, due to the cause of weak heart strength, so this ginseng is a 'Jin Xing Shou' four-equal medicine, in order to be able to spend the night together for long-term use, so I now receive it from the Great Virtue (repeat twice, the remaining ingredients refer to this method).' If combined together, it should be received in general, saying: 'Great Virtue, with one mind, remember me, Bhikshu so-and-so, due to the cause of weak heart strength, so these four-equal pills are 'Jin Xing Shou' medicine, in order to be able to spend the night together (the remaining words are the same).' Going to the market to buy medicine, let the 'Jing Ren' (layperson who has not taken precepts) bargain, and then the Bhikshu chooses it himself. Taking too much in excess, and then let the 'Jing Ren' weigh it, and the Bhikshu receives it in order. Do not put it on the ground again, and immediately look for a Bhikshu to add the method and receive and hold it, which is according to the Dharma. Because taking too much first, it has not been determined to belong to oneself, and does not violate 'E Chu' (impure touch). After weighing, immediately receiving it, so it becomes pure. Those Dharma masters, talking about the method of others cutting off delusions in the ten grounds (ten stages of Bodhisattva practice), although talking loftily, it is of no benefit to oneself. Now this set of precepts is the Dharma door for one's own practice, gathering the mind and conforming to the teachings. If everything is violated, how can one be called a knowledgeable person? Breaking 'Dukkritta' (minor offense) cannot cross the great sea (referring to the cycle of birth and death).

。如何不信。妄快貪癡。哀哉哀哉深可傷矣。此等受持法者多分正防失受(即不受過生)。殘宿惡觸內煮內宿也。若望自煮等雖不成受然不由口法防非也。舊云非時七日不防內煮。以藥揵度但云盡形得內煮。故今詳準盡形防之無爽也。第二十七過前求過前用雨浴衣戒。此兩戒合制也春。殘一月在者。從正月半至四月半合三個月以為春時。春時之中殘一月在即當三月十六日已去是也。故律云三月十六日應求雨浴衣也。半月應用。浴者三月十六日已去數滿半月便是四月一日。故律云四月一日應用浴也。余文易解。雨浴衣量如下九十戒中。薩婆多論第六卷云。一者天雨時以障四邊于中澡浴。若天熱時亦以自障于中澡浴。二者以夏多雨當裹三衣擔持行來。第二十八過前受急施衣或過後畜戒。此亦兩戒合制。文言十日未竟夏三月者謂前安居。經八十日猶有十日未竟九十日也。即當七月六日至十五日合有十日。此十日中隨於何日得急施聽受也。以佛當制安居未竟不許受衣。受即犯吉。今此施主有急要緣須遠行等不得夏竟。故許向前十日內施名為急施衣也。受已乃至衣時應畜者。夏訖之後迦提一月或受五月併名衣時。衣時之中不須說凈直爾應畜也。此據七月六日受者得滿夏后一月五月。若七月七日受者一月五月已后又更得增一日畜之

【現代漢語翻譯】現代漢語譯本如何才能不相信呢？虛妄、快速、貪婪、愚癡，可悲啊可悲，真是令人深感悲傷！這些受持戒律的人，大多隻是防止失去戒律（即不再受新的罪過）。殘留的罪惡如同內部的煎熬和長期的積壓。如果希望自己解決這些問題，即使沒有正式受戒，也不能通過口頭上的方法來防止罪過。舊的說法認為，非時食用七日內的藥物不能防止內部的煎熬。用藥物來緩解飢餓，只是說可以終身食用，所以現在詳細地衡量，終身防止非時食用才是沒有差錯的。第二十七條罪過是提前請求或提前使用雨浴衣的戒律。這兩條戒律是合併制定的。春天，剩餘一個月的時間，從正月十五到四月十五，共三個月作為春季。春季中剩餘一個月，也就是三月十六日之後。所以律典說，三月十六日應該請求雨浴衣。半個月可以使用。洗浴的人從三月十六日之後數滿半個月，就是四月一日。所以律典說，四月一日可以使用洗浴。其餘的文字容易理解。雨浴衣的尺寸如下九十戒中。《薩婆多論》第六卷說：一是下雨時用來遮擋四面，在其中洗澡。如果天氣炎熱，也可以用來遮擋自己，在其中洗澡。二是因為夏天多雨，應當包裹好三衣，挑著擔子行走。第二十八條罪過是提前接受緊急佈施的衣服，或者過後儲存的戒律。這也是兩條戒律合併制定的。文中的『十日未竟夏三月』，指的是前安居。經過八十天，還有十天沒有結束九十天。也就是七月六日到十五日，共有十天。這十天中，無論哪一天得到緊急佈施，都可以接受。因為佛陀制定了安居未結束不允許接受衣服，接受就犯吉。現在施主有緊急的事情需要遠行等，不能等到夏天結束，所以允許提前十天內佈施，稱為緊急佈施的衣服。接受之後，直到可以穿衣服的時候才應該儲存。夏天結束后，迦提月一個月或者接受五個月，都稱為可以穿衣服的時候。可以穿衣服的時候，不需要說清凈，直接儲存就可以了。這是根據七月六日接受的人，可以滿夏天后一個月五個月。如果七月七日接受的人，一個月五個月之後，又可以增加一天來儲存。 English version How can one not believe? Falsehood, haste, greed, and ignorance—alas, alas, how deeply saddening! Those who uphold these precepts mostly only prevent losing them (i.e., not incurring new transgressions). Residual evils are like internal torment and long-term accumulation. If one hopes to resolve these issues oneself, even without formal ordination, one cannot prevent transgressions through mere verbal methods. The old saying holds that consuming medicine within seven days of non-mealtime does not prevent internal torment. Using medicine to alleviate hunger only states that it can be done for a lifetime, so now, upon detailed consideration, preventing non-mealtime consumption for a lifetime is without error. The twenty-seventh transgression is the precept of requesting or using rain-bathing garments prematurely. These two precepts are combined. Spring, with one month remaining, from the fifteenth day of the first month to the fifteenth day of the fourth month, totaling three months, is considered the spring season. One month remaining in spring means after the sixteenth day of the third month. Therefore, the Vinaya states that one should request rain-bathing garments on the sixteenth day of the third month. Half a month is allowed for use. Those bathing count half a month from the sixteenth day of the third month, which is the first day of the fourth month. Therefore, the Vinaya states that bathing should be done on the first day of the fourth month. The remaining text is easy to understand. The dimensions of rain-bathing garments are as in the ninety precepts. The sixth volume of the Sarvastivada Vinaya states: First, during rain, it is used to shield the four sides for bathing within. If the weather is hot, it can also be used to shield oneself for bathing within. Second, because there is much rain in summer, one should wrap the three robes well and carry them on a shoulder pole while traveling. The twenty-eighth transgression is the precept of receiving urgently donated robes prematurely or storing them after the permitted time. These are also two combined precepts. The text 'ten days before the end of the three months of summer' refers to the prior Anjuvassa (Rain Retreat). After eighty days, there are still ten days remaining to complete the ninety days. This is from the sixth to the fifteenth day of the seventh month, totaling ten days. On any of these ten days, if one receives an urgent donation, it is permissible to accept it. Because the Buddha stipulated that one is not allowed to receive robes before the end of the Anjuvassa, and receiving them would be a dukkhata (wrongdoing). Now, if the donor has urgent matters requiring distant travel and cannot wait until the end of summer, it is permissible to donate within these ten days, which is called an urgently donated robe. After receiving it, one should store it until the time for wearing robes. After the end of summer, one month of Kattika (October-November) or receiving for five months is called the time for wearing robes. During the time for wearing robes, there is no need to declare it pure; one can store it directly. This is based on someone receiving it on the sixth day of the seventh month, who can store it for one month and five months after the full summer. If someone receives it on the seventh day of the seventh month, they can store it for one month and five months, plus one additional day.

【English Translation】 Modern Chinese translation How can one not believe? Falsehood, haste, greed, and ignorance—alas, alas, how deeply saddening! Those who uphold these precepts mostly only prevent losing them (i.e., not incurring new transgressions). Residual evils are like internal torment and long-term accumulation. If one hopes to resolve these issues oneself, even without formal ordination, one cannot prevent transgressions through mere verbal methods. The old saying holds that consuming medicine within seven days of non-mealtime does not prevent internal torment. Using medicine to alleviate hunger only states that it can be done for a lifetime, so now, upon detailed consideration, preventing non-mealtime consumption for a lifetime is without error. The twenty-seventh transgression is the precept of requesting or using rain-bathing garments prematurely. These two precepts are combined. Spring, with one month remaining, from the fifteenth day of the first month to the fifteenth day of the fourth month, totaling three months, is considered the spring season. One month remaining in spring means after the sixteenth day of the third month. Therefore, the Vinaya states that one should request rain-bathing garments on the sixteenth day of the third month. Half a month is allowed for use. Those bathing count half a month from the sixteenth day of the third month, which is the first day of the fourth month. Therefore, the Vinaya states that bathing should be done on the first day of the fourth month. The remaining text is easy to understand. The dimensions of rain-bathing garments are as in the ninety precepts. The sixth volume of the Sarvastivada Vinaya states: First, during rain, it is used to shield the four sides for bathing within. If the weather is hot, it can also be used to shield oneself for bathing within. Second, because there is much rain in summer, one should wrap the three robes well and carry them on a shoulder pole while traveling. The twenty-eighth transgression is the precept of receiving urgently donated robes prematurely or storing them after the permitted time. These are also two combined precepts. The text 'ten days before the end of the three months of summer' refers to the prior Anjuvassa (Rain Retreat). After eighty days, there are still ten days remaining to complete the ninety days. This is from the sixth to the fifteenth day of the seventh month, totaling ten days. On any of these ten days, if one receives an urgent donation, it is permissible to accept it. Because the Buddha stipulated that one is not allowed to receive robes before the end of the Anjuvassa, and receiving them would be a dukkhata (wrongdoing). Now, if the donor has urgent matters requiring distant travel and cannot wait until the end of summer, it is permissible to donate within these ten days, which is called an urgently donated robe. After receiving it, one should store it until the time for wearing robes. After the end of summer, one month of Kattika (October-November) or receiving for five months is called the time for wearing robes. During the time for wearing robes, there is no need to declare it pure; one can store it directly. This is based on someone receiving it on the sixth day of the seventh month, who can store it for one month and five months after the full summer. If someone receives it on the seventh day of the seventh month, they can store it for one month and five months, plus one additional day.

。若七月八日受者后增二日畜之。乃至七月十五日受者后增九日畜之。隨過結犯如律廣說。第二十九住阿蘭若迦提月中有疑恐怖得離三衣逕六夜戒。文云迦提一月滿者準餘三律。大況為其後安居人迦提月中未得余去。前安居人既並已去故。今獨住恐有外賊難。聽三衣中隨其一一衣好者送至聚落舍中寄之六夜。至第六夜明相之前須一會衣共一宿已更寄六夜。舊人乃謂迦提滿后得寄衣者謬也。第三十回僧物自入戒。準律緣起謂。知施主許欲佈施現前僧物而心未定。回求入己即犯此罪。若回四方僧物入現前者準律突吉羅。以不入己故。若入己者亦應犯舍。若知決定是施僧心定回入己者理即犯重。僧祇十一云。若持物來施比丘應教施僧得大果報。若言我已施僧受取無罪。第三段結已審持如文易知。懺捨墮隨戒或有不同故文略之也。自下第五大段九十單波逸提法文三如前。第二列罪名相中。第一妄語者犯已地獄報。人間歲數二十一億四十千歲。設後生人凡有所求皆空無果。此十惡攝業道尤深。人多不慎者展轉惡趣未知解脫之期也。第二種類毀呰語者謂以極賤類同比丘而罵也。如雲汝似屠兒等也。第四與女同室宿無問道俗親疏。然取有智命根不斷為境界。故知是大女也。薩婆多論第八卷若不堪作淫如石女等乃至鴿等突吉羅。人女隨

脅轉側一一提罪。然準律文室有四相。一有四周障上有覆(謂一切障一切覆也)。二前蔽無壁(即一切覆多障也。謂三邊有障也)。三雖覆而不遍(即一切障半覆也)。四雖覆而有開處(即一切障多覆也)。有古律更加一句。有四壁上無覆者錯也。準九種不成室中此同第四室故也。九種室如后辨之。於四種室中皆隨轉側犯。又準多論同覆同障中有諸小房。雖房各異以堂同故猶是一房犯提。又準僧祇大會時通夜說法覆地風雨寒雪當入室內正身坐。若老病不能坐當障隔不得用疏物。應高齊肩腋下至地不容貓子過。若道行入村當別房。若無房應如前法。古來釋云。正身坐者必有燈明並有多人。若安隔要于房內從壁引漫。當門中央出至舍前成二室相方為不犯。又尋古人準律中三三合為九種不成室相。今詳但八句不成室相。作九句者律文錯也。且敘九句有三個三。第一三者一盡覆全無障。二盡覆半障。三盡覆少障(謂一邊有壁也)。第二三者。一盡障無覆(前云古律更加一句錯者即此是也)。二盡障半覆(律本有此句者錯也。此句成室。今落在此不成之中。以其同前四成室中第三室故)。三盡障少覆(此辨第二三訖)。第三三者一半覆半障。二少覆少障。三不覆不障。於此九句之中除第二三中第二句。自餘八句于中行坐無犯。而

【現代漢語翻譯】現代漢語譯本脅轉側一一提罪（意為：側臥翻身皆犯戒）。然而根據戒律條文，房間有四種情況：一是有四周墻壁且上有遮蓋（指完全遮擋和覆蓋）。二是前面有遮擋但沒有墻壁（即大部分遮蓋和較多遮擋，指三面有墻壁）。三是雖然有遮蓋但不完全（即完全遮擋但部分遮蓋）。四是雖然有遮蓋但有開口的地方（即完全遮擋但大部分遮蓋）。古代戒律又增加一句：有四面墻壁但上面沒有遮蓋，這是錯誤的。根據九種不成室（不構成房間的情況）中，這種情況與第四種房間相似，因此不構成房間。九種不成室的情況將在後面辨析。在這四種房間中，無論如何側臥翻身都會犯戒。另外，根據《多論》，在同一遮蓋和同一遮擋下，有許多小房間。雖然房間各不相同，但因為屬於同一個大堂，仍然算作一個房間，因此會犯戒。還有，根據《僧祇律》，在舉行大會時，通宵說法，爲了遮擋風雨寒雪，應當進入室內端正坐好。如果年老體弱不能坐，應當設定隔斷，但不能使用稀疏的物品。隔斷的高度應與肩齊平，腋下至地面，不能讓貓通過。如果前往村莊，應當住在單獨的房間。如果沒有房間，應當按照前面的方法設定隔斷。古代的解釋說：端正坐好，必須有燈光照明，並且有很多人。如果設定隔斷，應當在房間內從墻壁引出，延伸到門口中央，再到房屋前面，形成兩個房間的樣子，這樣才不會犯戒。另外，查閱古人的解釋，根據戒律中三個三合為九種不成室的情況。現在詳細分析，只有八句不成室的情況。寫成九句是戒律條文的錯誤。先敘述九句，有三個三。第一個三是：一、完全遮蓋，完全沒有遮擋。二、完全遮蓋，部分遮擋。三、完全遮蓋，少量遮擋（指一邊有墻壁）。第二個三是：一、完全遮擋，沒有遮蓋（前面說古代戒律增加一句是錯誤的，指的就是這種情況）。二、完全遮擋，部分遮蓋（戒律原本有這句話是錯誤的，因為這種情況構成房間。現在把它放在不成室的情況中，因為它與前面四種成室中的第三種情況相同）。三、完全遮擋，少量遮蓋（這是對第二個三的辨析結束）。第三個三是：一、一半遮蓋，一半遮擋。二、少量遮蓋，少量遮擋。三、不遮蓋，不遮擋。在這九句之中，除去第二個三中的第二句，其餘八句在其中行走坐臥都不會犯戒。而

【English Translation】 English version 'Xie Zhuan Ce Yi Yi Ti Zui' (meaning: turning sideways or rolling over constitutes an offense). However, according to the Vinaya texts, there are four types of rooms: 1. Having walls on all four sides and a roof (referring to complete enclosure and covering). 2. Having a screen in the front but no walls (i.e., mostly covered and with more barriers, referring to three sides having walls). 3. Although having a roof, it is not complete (i.e., completely shielded but partially covered). 4. Although having a roof, there is an opening (i.e., completely shielded but mostly covered). Ancient Vinaya texts added another sentence: having walls on four sides but no roof, which is incorrect. According to the nine types of 'non-rooms' (situations that do not constitute a room), this situation is similar to the fourth type of room, and therefore does not constitute a room. The nine types of non-rooms will be analyzed later. In these four types of rooms, turning sideways or rolling over will constitute an offense. Furthermore, according to the Mahāyāna-samgraha, under the same covering and the same barrier, there are many small rooms. Although the rooms are different, because they belong to the same hall, they are still considered one room, and therefore an offense will be committed. Also, according to the Saṃghāti-sūtra, during a great assembly, when preaching the Dharma throughout the night, in order to shield from wind, rain, cold, and snow, one should enter the room and sit upright. If one is old and weak and unable to sit, a partition should be set up, but sparse materials should not be used. The height of the partition should be level with the shoulder, from under the armpit to the ground, not allowing a cat to pass through. If going to a village, one should stay in a separate room. If there is no room, a partition should be set up according to the previous method. Ancient explanations say: sitting upright must have lamplight and many people present. If setting up a partition, it should be drawn from the wall inside the room, extending to the center of the door, and then to the front of the house, forming the appearance of two rooms, so that no offense will be committed. Furthermore, examining the explanations of the ancients, according to the Vinaya, three sets of three combine to form nine types of non-rooms. Now, upon detailed analysis, there are only eight sentences describing non-rooms. Writing it as nine sentences is an error in the Vinaya text. First, describe the nine sentences, there are three sets of three. The first set of three is: 1. Completely covered, completely without barriers. 2. Completely covered, partially shielded. 3. Completely covered, slightly shielded (referring to one side having a wall). The second set of three is: 1. Completely shielded, without covering (the previous statement that the ancient Vinaya added a sentence that is incorrect refers to this situation). 2. Completely shielded, partially covered (the Vinaya text originally having this sentence is incorrect, because this situation constitutes a room. Now it is placed among the non-room situations because it is the same as the third situation among the previous four types of rooms). 3. Completely shielded, slightly covered (this concludes the analysis of the second set of three). The third set of three is: 1. Half covered, half shielded. 2. Slightly covered, slightly shielded. 3. Not covered, not shielded. Among these nine sentences, removing the second sentence in the second set of three, walking, sitting, or lying down in the remaining eight sentences will not constitute an offense. And

律不言臥不犯也。若病臥一切無犯。下諸室相皆準此知。第五與未受具人同室宿過三夜戒。準律第三夜不避明相。一波逸提。南山云犯吉。此違戒文云三宿提也。至第四夜隨脅著地一一提罪。若第三夜避明相至第四夜全隔一宿。若不隔者亦隨脅犯室相同前。余律同異不暇繁論。第六與未受戒人共誦戒。謂合聲同誦佛三藏教也。準善見自撰文記同誦不犯也。準律與弟子授經時應語云。我說竟汝說。若不爾者吉羅。準多論第六若二人俱經利並誦無犯。準此但各自作本業無心合聲即不犯也。堂上唱一切誦時各自唸誦準即開也。摩得勒伽二人合唄吉羅。多論第六亦爾。第七向未具人說他粗罪戒。除僧羯磨者。準律提婆達多將欲破僧。佛令白二差舍利弗。白衣大眾中逆說其過故不犯也。多論第六云。寧破塔壞像不向未具人說比丘過。若說則破法身。第八實證得道向未具人說戒。此非凡下之所犯故不繁釋。第九無有智男子與女說法過五六語戒。五六語者五六科也。如五蘊為五科六根為六科。廣釋五六科並未是犯。若其傍有有智男子為第三人識別染凈不限多少也。多論第六必是白衣男子若出家人不得以事同故。若準此律下文有寶對夫開第四人。不對開第三人。及與女露坐開第三人。律文並云。若有二比丘為伴不犯。準即不同多論也。

【現代漢語翻譯】現代漢語譯本律中沒有說臥倒不犯戒。如果因病臥倒，一切都不算犯戒。下面的各個房間的情況都可以參照這個來理解。第五條是與未受具足戒的人同室住宿超過三夜的戒律。按照戒律，第三夜不避開明相（dawn）。犯一次波逸提（Pācittiya，一種罪名）。南山律師說犯吉羅（Dukkata，一種輕罪）。這與戒文所說的三夜犯提（Pācittiya）相違背。到了第四夜，隨著身體接觸地面，每一次都會犯提罪。如果第三夜避開了明相，到了第四夜完全隔開了一夜，如果不隔開，也隨著身體接觸地面而犯戒，與在同一個房間的情況相同。其他戒律的相同或不同之處，就不一一繁瑣地討論了。第六條是與未受戒的人一起誦戒。指的是合著聲音一起誦讀佛的三藏教典。按照《善見律毗婆沙》的自撰文記，一起誦讀不算犯戒。按照戒律，給弟子傳授經文時，應該說：『我說完，你再說。』如果不這樣，就犯吉羅。按照《多論》第六卷，如果兩個人都在努力學習經文並且一起誦讀，不算犯戒。按照這個，只要各自做自己的本業，沒有刻意合著聲音，就不算犯戒。在佛殿上唱誦一切經文時，各自唸誦，按照這個就可以開許。摩得勒伽（Mātrka，論母）兩個人合著唱誦犯吉羅。《多論》第六卷也是這樣說的。第七條是向未受具足戒的人說他人的粗罪戒。除了僧羯磨（Saṃghakarma，僧團事務）的情況。按照戒律，提婆達多（Devadatta）將要破壞僧團，佛陀讓白二羯磨（一種羯磨法）派遣舍利弗（Śāriputra）。在白衣大眾中揭露他的過失，所以不算犯戒。《多論》第六卷說：『寧可破壞佛塔、毀壞佛像，也不向未受具足戒的人說比丘的過失。』如果說了，就是破壞法身。第八條是真正證悟得道的人向未受具足戒的人說戒。這不是凡夫俗子會犯的，所以不詳細解釋。第九條是沒有智慧的男子與女子說法超過五六句話的戒律。五六句話指的是五六個科目。比如五蘊（Pañca-skandha）是五個科目，六根（Ṣaḍ-āyatana）是六個科目。廣泛地解釋五六個科目並不算犯戒。如果旁邊有有智慧的男子作為第三者來辨別清凈與不清凈，就不限制多少了。《多論》第六卷說必須是白衣男子，如果是出家人，不能因為事情相同而類推。如果按照這個戒律，下文有寶對丈夫開許第四個人，不對（沒有丈夫的女子）開許第三個人。以及與女子露天而坐開許第三個人。戒律原文都說：『如果有兩個比丘作為同伴，不算犯戒。』按照這個，就與《多論》不同了。

【English Translation】 English version The Vinaya does not state that lying down is not an offense. If one is lying down due to illness, there is no offense at all. All the following rooms should be understood in accordance with this. The fifth precept is about sleeping in the same room with someone who has not received full ordination for more than three nights. According to the Vinaya, one must avoid the dawn on the third night. It is a Pācittiya offense. The Nan-shan Vinaya Master says it is a Dukkata offense. This contradicts the precept text, which says three nights is a Pācittiya offense. On the fourth night, with each contact of the body with the ground, one commits a Pācittiya offense. If one avoids the dawn on the third night and is completely separated for one night until the fourth night, if not separated, one also commits an offense with each contact of the body, the same as being in the same room. Other similarities and differences in other Vinayas will not be discussed in detail. The sixth precept is about reciting the precepts together with someone who has not received ordination. This refers to reciting the Buddha's Tripiṭaka teachings together in unison. According to the self-composed notes of the Shan-Jian-Lu-Pi-Po-Sha, reciting together is not an offense. According to the Vinaya, when teaching the scriptures to disciples, one should say, 'After I finish speaking, you speak.' If not, it is a Dukkata offense. According to the sixth volume of the Da-Lun, if two people are diligently studying the scriptures and reciting together, there is no offense. According to this, as long as each person is doing their own work and there is no intentional unison, there is no offense. When chanting all the scriptures in the hall, each person recites individually, according to this, it is permissible. Two people chanting Mātrka (a type of Buddhist text) together is a Dukkata offense. The sixth volume of the Da-Lun also says the same. The seventh precept is about telling someone who has not received full ordination about another person's gross offenses, except in the case of Saṃghakarma (community affairs). According to the Vinaya, Devadatta (a cousin of the Buddha who tried to harm him) was about to destroy the Sangha, and the Buddha ordered a Bai-Er-Jie-Mo (a type of karma procedure) to send Śāriputra (one of the Buddha's chief disciples). He revealed Devadatta's faults in the assembly of laypeople, so it was not an offense. The sixth volume of the Da-Lun says, 'It is better to destroy a pagoda or ruin an image than to tell someone who has not received full ordination about a Bhikkhu's faults.' If one does, one destroys the Dharma body. The eighth precept is about someone who has truly attained enlightenment telling someone who has not received full ordination about the precepts. This is not something that ordinary people would commit, so it will not be explained in detail. The ninth precept is about a man without wisdom speaking to a woman more than five or six sentences. Five or six sentences refer to five or six categories. For example, the Pañca-skandha (five aggregates) are five categories, and the Ṣaḍ-āyatana (six sense bases) are six categories. Explaining five or six categories extensively is not an offense. If there is a wise man nearby as a third party to distinguish between purity and impurity, there is no limit to the amount. The sixth volume of the Da-Lun says it must be a lay man; if it is a monastic, it cannot be inferred because the matter is the same. According to this Vinaya, the following text permits a fourth person when a treasure is present with a husband, but does not permit a third person (for a woman without a husband). And permitting a third person when sitting in the open with a woman. The Vinaya text all say, 'If there are two Bhikkhus as companions, there is no offense.' According to this, it is different from the Da-Lun.

第十掘地戒。謂壞潤濕堪生草木之地。準僧祇律壞如蚊腳犯提。若須堀使凈人云看是知是。若直教云堀是者犯提也。第十一壞生種戒。律云鬼神者非人也。今詳非人通攝畜生趣。故十誦第十云。謂生草木眾生依住。眾生者謂樹神等乃至蚊虻蝎蟲蟻子等也。尋律大意有二種生。一者根枝等種。二者穀麥等種。隨破一一種一一粒一一波逸提。若食果菜等並子食者使凈人于凈地中要作火凈。若不食子刀破爪指去核而食。僧祇第十四。摩摩啼知有倉谷未凈。恐年少比丘不解法使凈人火凈已至盡。已來恒得語言舂去不犯。廣如諸律。第十二文言妄作異語惱他者。假託餘事名之為妄也。如僧祇十四問云。汝從何來。答云過去中來。何處去。答未來世中去。如是不正答者名為異語也。準律闡陀輕陵餘人作此異語犯突吉羅。佛教比丘作單白法名作異語。作白已后若更犯者即犯提罪。闡陀餘日又作惱僧僧喚不來不喚即來。應語不語不應語便語。作此非理名為惱他也。又製作白名作惱他。結罪準前。此即兩戒合制也。第十三嫌罵僧羯磨差知事人犯提也。準律眼見耳不聞處毀者名嫌。聞而不見處毀者名罵。亦兩戒合制也。第十四露處敷僧氈褥犯也。若擬速還暫出未犯。若心永去出門即犯。第十五屏處敷犯。若擬永去出界即犯。若擬暫去至第三

【現代漢語翻譯】現代漢語譯本第十掘地戒：指的是破壞潮濕的、能夠生長草木的土地。根據《僧祇律》，破壞像蚊子腳那麼大的地方，就犯了提舍尼罪。如果需要挖掘，應該讓凈人（指未受戒的人）去看，並告知他們這是可以挖掘的。如果直接命令說『挖這裡』，就犯了提舍尼罪。第十一壞生種戒：《律》中說，鬼神是非人。現在詳細考察，非人也包括畜生道。所以《十誦律》第十卷說，指的是草木眾生所依附居住的地方。眾生指的是樹神等，乃至蚊、虻、蝎、蟲、螞蟻等。考察律的大意，有兩種『生』，一是根枝等種子，二是穀麥等種子。破壞任何一種種子，每一粒都犯波逸提罪。如果食用瓜果蔬菜等，連同種子一起食用，要讓凈人在乾淨的地方用火凈化。如果不吃種子，就用刀破開，用指甲去除果核后再食用。《僧祇律》第十四卷記載，摩摩啼知道有倉庫的穀物沒有凈化，擔心年輕的比丘不懂得方法，就讓凈人全部用火凈化。此後，一直都可以說『舂去』，不算犯戒。詳細情況可以參考各部律典。第十二文言妄作異語惱他戒：假借其他事情，稱之為妄語。如《僧祇律》第十四卷中問：『你從哪裡來？』回答說：『從過去中來。』問：『去哪裡？』回答說：『去未來世中。』像這樣不正當的回答，稱為異語。根據律典，闡陀輕視侮辱他人，說這種異語，犯突吉羅罪。佛教比丘進行單白羯磨（一種僧團決議程式），稱為作異語。作白羯磨之後，如果再犯，就犯提舍尼罪。闡陀在其他日子裡又惱亂僧團，僧團叫他不來，不叫他卻來。應該說的不說，不應該說的卻說。做出這種不合道理的事情，稱為惱亂他人。又製作白羯磨，也稱為惱亂他人。結罪參照前面所說。這實際上是兩條戒合併制定的。第十三嫌罵僧羯磨差知事人犯提罪：根據律典，眼見而耳未聽到的地方譭謗，稱為嫌；聽到而眼未見到的地方譭謗，稱為罵。這也是兩條戒合併制定的。第十四露處敷僧氈褥犯戒：如果打算很快回來，暫時離開，不算犯戒。如果打算永遠離開，走出房門就犯戒。第十五屏處敷犯戒：如果打算永遠離開，走出結界就犯戒。如果打算暫時離開，到第三次...

【English Translation】 English version The tenth precept regarding digging the ground: This refers to damaging moist land capable of growing grass and trees. According to the Saṃghika-vinaya, damaging an area the size of a mosquito's foot constitutes an offense of tīraṇa. If digging is necessary, a kappiyakāraka (a lay attendant) should inspect the area and confirm that it is permissible to dig. Directly ordering 'Dig here' constitutes an offense of tīraṇa. The eleventh precept regarding damaging growing seeds: The Vinaya states that yakṣas (ghosts and deities) are non-human beings. Upon closer examination, the term 'non-human' encompasses beings in the animal realm as well. Therefore, the tenth section of the Daśa-bhāṇavāra-vinaya states that this refers to places where grass, trees, and sentient beings reside. 'Sentient beings' refers to tree spirits, as well as mosquitoes, gadflies, scorpions, ants, and other insects. Examining the essence of the Vinaya, there are two types of 'growing' things: first, seeds such as roots and branches; second, seeds such as grains and wheat. Damaging any one of these seeds, each individual grain constitutes an offense of prāyaścittika. If consuming fruits and vegetables along with their seeds, a kappiyakāraka must purify them with fire in a clean area. If not consuming the seeds, the fruit should be cut open with a knife, the pit removed with a fingernail, and then consumed. The fourteenth section of the Saṃghika-vinaya records that Mahāmāyā knew that the grain in the warehouse had not been purified. Fearing that the young bhikṣus would not understand the method, she had the kappiyakāraka purify all of it with fire. Thereafter, it is always permissible to say 'Grind it,' and it does not constitute an offense. Detailed information can be found in various Vinaya texts. The twelfth precept regarding falsely speaking with misleading words to disturb others: Using other matters as a pretext is called false speech. As asked in the fourteenth section of the Saṃghika-vinaya: 'Where do you come from?' Answering: 'From the past.' Asking: 'Where are you going?' Answering: 'To the future.' Such improper answers are called misleading words. According to the Vinaya, if Chanda belittles and insults others by speaking such misleading words, he commits an offense of duṣkṛta. When a bhikṣu performs a single-motion karma (a formal act of the Saṃgha), it is called speaking misleading words. If he commits this offense again after performing the karma, he commits an offense of tīraṇa. On other days, Chanda again disturbed the Saṃgha. When the Saṃgha called him, he did not come; when they did not call him, he came. He said what should not be said and did not say what should be said. Doing such unreasonable things is called disturbing others. Also, performing a karma is called disturbing others. The penalty is the same as mentioned earlier. This is actually two precepts combined into one. The thirteenth precept regarding criticizing or scolding the appointed administrators of the Saṃgha's karma, which constitutes an offense of tīraṇa: According to the Vinaya, criticizing in a place where one sees but does not hear is called criticism; criticizing in a place where one hears but does not see is called scolding. This is also two precepts combined into one. The fourteenth precept regarding spreading out the Saṃgha's felt rug in an open place constitutes an offense: If intending to return quickly and leaving temporarily, it does not constitute an offense. If intending to leave permanently, leaving the room constitutes an offense. The fifteenth precept regarding spreading out in a secluded place constitutes an offense: If intending to leave permanently, leaving the boundary constitutes an offense. If intending to leave temporarily, until the third...

宿明相出犯。第十六知他得住處後來強敷臥具逼惱他犯。作如是因緣者惱他緣也。非餘者非余開緣也。非威儀者失出家法大人之儀也。第十七牽他出春冬房犯。夏中分得房屬己故牽出犯吉。以尼律中有夏中牽他出房戒。比丘犯吉故也。僧祇十四嗔恚蛇鼠驅出越毗尼。若念言此無益物驅出無罪。第十八重閣上坐脫腳床容傷下人故犯也。第十九用蟲水戒。薩婆多論第六云。舍利弗以凈天眼見空中蟲如水中沙無邊無量。斷食二三日。佛敕令食。凡制蟲水齊肉眼見也。應漉水令持戒多聞深信罪福者安詳審悉者。令知水。如法漉置一器足一日用明日更看。若有蟲應好漉已以凈器盛水向日諦視。若故有蟲應二重漉。若故有者應三重。若故有者應急移去。僧祇十五云。其蟲生無恒。或先無後有或先有今無。是故比丘日日諦觀無蟲便用。余大同薩婆多論也。三藏羅樣今現目矚。然取密絹並練令熟。生絹蟲過存驗自知。又須細線卻判兩道。行鍼務取無孔使蟲不出。張羅既訖傾水之時罐入羅中逐長細寫。汲了又用凈水淋罐再三令凈。既淋外訖復蕩罐內方得置罐于地。取漉竟水置新漆器中安豎瑼上。或別作觀水之臺以手掩口良久觀之。若見有蟲更如法漉。漉已翻羅入放生罐。罐法現驗不暇備陳。放罐入井再三入水然後抽出。井上翻羅上激下衝

必損蟲命。樂護生者深應存意。三藏云時有作小圓羅才受一升兩合。生疏薄絹元不觀蟲。懸著缽邊令他知見。無心護命日日招愆故不可也。第二十看覆屋過三節戒。詳驗律意三節者三重覆也。此以重覆令房摧破招譏故制。看覆二重至三未了。比丘須遠離見聞處。不爾即犯也。戶扉窗牖等辨屋之相。不欲辨罪。第二十一準律令尼半月半月請教誡人。若有具足十德比丘受尼請。時僧須白二差教授尼。今不被差輒往教尼犯提也。此義如上戒序中已略述之。第二十二僧差教尼說法。至日暮招譏故制也。第二十三六群比丘見有德人僧差教尼妒。故譏云爲貪利故者犯也。第二十五作衣戒針針犯廣如律辨。第二十六與尼屏坐戒。若有有智俗男子為第三人不犯也。第二十七二十八期行期同船。律云先不共期道路相遇畏慎不敢共行。佛言不期無犯。第二十九受尼贊食戒。知尼讚歎己德令檀越辦食者犯。若檀越先自辦食準多論但不讚者不犯。不知贊者亦無犯。第三十一檀越營一福舍限以一食施一宿人。過受者犯。僧祇第十六云。造十六間屋一間一家。若遍受已應去一宿后得更來次第一受。準律病人苦惱施主體知過受不犯。第三十二展轉食戒。謂有前家請五正食。許受請已背而更受后家五正。於後家食咽咽提罪。背前受后名為展轉也。若背不

足不正不凈等食。情過輕故但犯吉羅。若於后家食不正食。不足不凈及全不食。檀越聞之不起重嫌亦但吉羅也。除余時者除余開時也。開文有二義演為三。盡理便四。所言二者一病時二施衣時也。言三者一病時。此病要是不能飲食。雖得好食猶不能啖方在開限。故律云病者不能一坐食。好食令足。二施衣時者準律文中分為二種。一者前安居竟迦提一月。或受功德衣逕於五月。於此時中是受施時名施衣時。二者縱非一月五月之內。于余時中若有檀越施食及衣。亦聽背前受后衣食。名施衣時。怙前病開故有三開也。言四者更加舍請。謂欲背前受后家食應舍前請。如律文云長老我應往彼今佈施汝(此是出法之文也。具足應言長老我今日受其坊里巷張家檀越請。我應往彼今佈施汝)。準此律文要實施人。前人須赴受檀越食。彼此俱益方為不犯。不同僧祇于清旦時但作念防。是故古來行事之家於此戒中便解僧祇六念之義。準彼僧祇第十六卷義準應云。第一念此月大(或小)。白月(或黑月)。一日(二三日等準數念之)。此念意言黑白總論以辨大小。若論數日隨黑白中分一二等也。第二念準僧祇云。我今日所得食施某甲。某甲於我不計我當食(三說)。且僧祇意者一日之中當所得食清旦預作說凈之法。心念口言施與五眾。故文意

【現代漢語翻譯】現代漢語譯本足不正不凈等食（食物不乾淨或不合規），因為情節較輕，只犯吉羅罪（一種輕罪）。如果到後來的人家，食物不正當，不足量，不乾淨，或者完全不吃，施主聽說了，沒有產生嚴重的嫌隙，也只犯吉羅罪。『除余時者』，是指除去其他開許的時間。開許的情況有兩種解釋，可以演變為三種，如果窮盡道理，可以有四種。所說的兩種，一是生病的時候，二是佈施衣服的時候。說三種，一是生病的時候。這個病必須是不能飲食，即使得到好的食物也不能吃，才在開許的範圍之內。所以律中說，病人不能一次坐著用餐，即使是好的食物也要讓他吃飽。二是佈施衣服的時候，按照律文分為兩種。一種是前安居結束，迦提月（印度歷第八個月）一個月內，或者接受功德衣（一種特殊的袈裟）經過五個月。在這個時間裡，是接受佈施的時間，稱為佈施衣服的時候。另一種是即使不是一個月或五個月之內，在其他時間裡，如果有施主佈施食物和衣服，也允許背棄之前的約定，接受後來的衣服和食物，稱為佈施衣服的時候。因為依靠之前的生病開許，所以有三種開許。說四種，是更加上舍請（放棄之前的邀請）。想要背棄之前的約定，接受後來人家的食物，應該放棄之前的邀請。如律文說：『長老，我應該去那裡，現在佈施給你（這是出法之文，即放棄接受供養的正式說法。完整地說應該是：長老，我今天接受了某坊里巷張家施主的邀請，我應該去那裡，現在佈施給你）。』按照這個律文，一定要實際施行，之前的人需要赴約接受施主的食物，彼此都有益處，才算不犯戒。不同於僧祇律（一個戒律的流派），在清晨的時候只是作意念防範。因此，古代修行的人家，在這個戒中就解釋了僧祇律六唸的意義。按照僧祇律第十六卷的意義，應該說：第一念，這個月大（或小），白月（或黑月），一日（二三日等，按照數字唸誦）。這個唸誦的意思是，黑月和白月總的來說是爲了分辨大小月，如果論及日數，則在黑月或白月中區分一二等。第二念，按照僧祇律說，我今天所得的食物施給某甲（某人），某甲不計較我應當吃（說三遍）。而且僧祇律的意思是，一天之中將要得到的食物，在清晨預先作說凈之法（一種儀式），心中默唸口中說出，施與五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），所以文中的意思

【English Translation】 English version Taking food that is improperly obtained, unclean, etc. Because the situation is minor, it only incurs a jila offense (a minor offense). If one goes to a later household and the food is improper, insufficient, unclean, or not eaten at all, and the donor does not develop serious resentment upon hearing this, it also only incurs a jila offense. 'Except for other times' refers to excluding other permissible times. There are two interpretations of permissible situations, which can be expanded to three, and if the principle is fully explored, there can be four. The two situations mentioned are: one, during illness; two, during the offering of robes. The three situations are: one, during illness. This illness must be such that one cannot eat; even if one receives good food, one still cannot consume it, and only then is it within the scope of permission. Therefore, the Vinaya says that a sick person cannot eat in one sitting; even if it is good food, they should be allowed to eat their fill. Two, during the offering of robes, which according to the Vinaya texts, is divided into two types. One is after the end of the previous an居 (rain retreat), during the month of 迦提 (Kārtika, the eighth month in the Indian calendar), or after receiving the 功德衣 (guṇāṃbara, a special robe of merit) for five months. During this time, it is a time for receiving offerings, called the time for offering robes. The other is that even if it is not within one month or five months, at other times, if there are donors offering food and robes, it is also permissible to go back on the previous agreement and accept the later robes and food, called the time for offering robes. Because of relying on the previous permission for illness, there are three permissions. The four situations are adding 舍請 (śeṣa-pracchaka, abandoning the previous invitation). If one wants to go back on the previous agreement and accept food from a later household, one should abandon the previous invitation. As the Vinaya text says: 'Elder, I should go there, now I give this offering to you (this is the text for abandoning the offering, the formal way of declining an offering. The complete statement should be: Elder, today I have accepted the invitation from the Zhang family donor in a certain ward and lane, I should go there, now I give this offering to you).' According to this Vinaya text, it must be actually implemented, and the previous person needs to fulfill the appointment and accept the donor's food, so that both parties benefit, and it is not a violation of the precept. This is different from the 僧祇律 (Saṃghika, a Vinaya school), which only contemplates prevention in the early morning. Therefore, ancient practitioners interpreted the meaning of the six thoughts of the Saṃghika Vinaya in this precept. According to the meaning of the sixteenth volume of the Saṃghika Vinaya, it should be said: First thought, this month is large (or small), white month (or black month), the first day (second, third day, etc., count according to the number). The meaning of this thought is that the black and white months are generally discussed to distinguish between large and small months. If the number of days is discussed, then the first, second, etc. days are distinguished within the black or white month. Second thought, according to the Saṃghika Vinaya, I give the food I receive today to so-and-so (someone), so-and-so does not mind that I should eat (say three times). Moreover, the meaning of the Saṃghika Vinaya is that the food to be received during the day is purified in advance in the early morning (a ritual), silently thought in the mind and spoken out, given to the five assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerīs, and śikṣamāṇās), so the meaning of the text

云。我今日所得食施某甲沙彌。某甲沙彌於我不計(謂沙彌於我不吝此食也。施與大比丘亦準此說)。我當食(謂作食彼沙彌等食想也)。準此不實舍與餘人。餘人不赴檀越虛設。不同此律要實舍也。故準此律念防不了。故作念時但欲憶知應作舍請。故應念云第二念不背請食。至於中時若有多請。意欲背者別須舍請。如前應知。若有病緣應云。第二念我有病緣應背請食。余緣準此。第三念某年歲次甲子(乙丑等準知)。正月乙丑朔(甲子等準知)。二日景寅(甲子等準知)。卯時一尺木二尺影受具足戒。未有夏(子丑等時木影長短隨時稱之。一二夏等亦準稱之)。若受戒時天陰無日但云。卯時初分受具足戒(中分後分亦準稱之)。第四念三衣缽具足(若闕者應云僧伽梨郁多羅僧已具安多會未具。我當具。余衣及缽隨闕稱之)。已受持(若未受持隨未持者云僧伽梨未受持我當受持。余可準知)。長衣已說凈(若一二段未說凈者。云某衣未說凈。我當說凈。余衣已說凈)。第五念不別眾食(或有別眾食緣應云我有病緣應別眾食。余緣準此稱之)。第六念我今無病依眾行道(若有病緣應云我今有病當療治)。初念為知說戒時日亦念無常日月遷謝厭離生死。第二念防惱施主。第三念防高慢煩惱亦防盜罪。第四念遵修別行。第五

【現代漢語翻譯】現代漢語譯本云：我今天所得到的食物是某甲沙彌（śrāmaṇera，指出家求道的沙彌）所施捨的。某甲沙彌對我毫不吝惜（意思是沙彌不吝嗇這些食物給我。施捨給大比丘（bhikṣu，指出家受具足戒的和尚）的情況也依此來說）。我應當食用（意思是想著食用這些沙彌等人的食物）。如果違背這個想法而把食物舍給其他人，其他人沒有應邀而來，就成了施主白白地準備了食物。這和戒律中要求的真實捨棄不同。因此，按照這條戒律來思考，難以防止違犯。所以在作意念時，只要憶念並知道應當作舍請。因此，應當唸誦說：『第二念，我不違背所請的食物。』到了中午時，如果接受了多次邀請，想要違背之前的邀請，就必須另外作舍請，如前面所說的那樣。如果因為生病等原因，應當說：『第二念，我因為生病的原因，應當違背所請的食物。』其他原因也依此類推。第三念，某年歲次甲子（按乙丑等類推）。正月乙丑朔（按甲子等類推）。二日景寅（按甲子等類推）。卯時一尺木二尺影時受具足戒。還沒有過夏天（子丑等時辰，木影長短隨時稱說。一二個夏天等也依此類推）。如果受戒時天陰沒有太陽，就說：『卯時初分受具足戒（中分、後分也依此類推）。』第四念，三衣（tricīvara，指出家僧侶所持的三種袈裟）和缽（pātra，指出家僧侶所用的食器）都已具足（如果缺少，應當說：『僧伽梨（saṃghāṭī，大衣）和郁多羅僧（uttarāsaṅga，上衣）已經具備，安多會（antarvāsa，內衣）還沒有具備，我應當使其具備。』其餘的衣服和缽，按照所缺少的來說）。已經受持（如果還沒有受持，按照沒有受持的來說，說：『僧伽梨還沒有受持，我應當受持。』其餘的可以依此類推）。長衣已經說過凈（如果一兩段還沒有說過凈，就說：『某衣還沒有說過凈，我應當說凈。其餘的衣服已經說過凈』）。第五念，不單獨吃大眾的食物（或者有單獨吃大眾食物的原因，應當說：『我因為生病的原因，應當單獨吃大眾的食物。』其他原因也依此類推）。第六念，我現在沒有生病，依靠大眾一起修行（如果因為生病，應當說：『我現在生病了，應當治療』）。第一念是爲了知道說戒的時間，也念誦無常，日月遷移，厭離生死。第二念是爲了防止惱亂施主。第三念是爲了防止高慢的煩惱，也防止盜罪。第四念是爲了遵照修行別行。第五是爲了

【English Translation】 English version Cloud: The food I receive today is donated by a certain Śrāmaṇera (novice monk). This Śrāmaṇera is not stingy with me (meaning the Śrāmaṇera does not begrudge this food to me. The same applies to donations to senior Bhikṣus (fully ordained monks)). I should eat it (meaning thinking of eating the food of these Śrāmaṇeras, etc.). If, contrary to this thought, the food is given to others, and those others do not come as invited, it becomes a vain offering by the donor. This is different from the real renunciation required by the precepts. Therefore, according to this precept, it is difficult to prevent violations by just thinking about it. So, when making the intention, one should only remember and know that one should make a request for offering. Therefore, one should recite: 'In the second thought, I will not go against the food that was requested.' If, by noon, multiple invitations have been received, and one wishes to go against the previous invitation, one must make a separate request for renunciation, as mentioned before. If there is a reason such as illness, one should say: 'In the second thought, because of my illness, I should go against the food that was requested.' Other reasons are analogous. Third thought: In a certain year, the cycle is Jiazi (according to Yichou, etc.). The first month, Yichou Shuo (according to Jiazi, etc.). The second day, Jingyin (according to Jiazi, etc.). At Maoshi, when a one-foot stick casts a two-foot shadow, I received the full ordination. I have not yet spent a summer (the length of the shadow of the stick at Zichou and other times should be stated accordingly. One or two summers, etc., should also be stated accordingly). If the sky is overcast and there is no sun at the time of ordination, one should say: 'At the beginning of Maoshi, I received the full ordination (the middle and later parts should also be stated accordingly).' Fourth thought: The three robes (tricīvara, the three robes worn by monks) and the bowl (pātra, the bowl used by monks) are complete (if something is missing, one should say: 'The Saṃghāṭī (outer robe) and Uttarāsaṅga (upper robe) are complete, but the Antarvāsa (inner robe) is not complete, I should complete it.' The remaining robes and the bowl should be stated according to what is missing). I have already received and hold them (if one has not yet received and held them, one should say according to what has not been received and held: 'I have not yet received and held the Saṃghāṭī, I should receive and hold it.' The rest can be inferred accordingly). The long robe has already been declared pure (if one or two sections have not yet been declared pure, one should say: 'A certain robe has not yet been declared pure, I should declare it pure. The remaining robes have already been declared pure'). Fifth thought: I will not eat separately from the community's food (or if there is a reason to eat separately from the community's food, one should say: 'Because of my illness, I should eat separately from the community's food.' Other reasons are analogous). Sixth thought: I am not sick now, I rely on the community to practice the path together (if one is sick, one should say: 'I am sick now, I should seek treatment'). The first thought is to know the time of reciting the precepts, and also to contemplate impermanence, the passing of days and months, and to be disgusted with birth and death. The second thought is to prevent disturbing the donors. The third thought is to prevent arrogance and afflictions, and also to prevent the crime of theft. The fourth thought is to follow and cultivate separate practices. The fifth is for

念遵和合行。第六念遵不放逸眾行成辦。準律背前犯提背後犯吉羅。謂若受十請背第一請於後九家隨受食者。咽咽中間犯一提八吉。由唯初家是其前請余之九家悉是后故。若背第二家向初家食咽咽九吉。第三十三別眾食戒。謂于自然或復作法大小諸界。于同界內簡僧別請。或別乞食。於此食處四人已上簡他餘僧下至一人。又是時中食五正食。咽咽即犯別眾食罪。若請僧食四人共食不犯別食。食味同故。準律制意一恐惡人結朋破僧。二恐成僧檀越難濟故。但許其三人已下。準戒本中開文有七。演為八開。盡理便有十四。言七開者一者病。此病下至腳跟劈行不及伴。二者作衣時。謂迦提一月功德衣五月內是應作衣時。三施衣時。此開二種如前戒辨。問若施衣時亦是一月五月者與作衣時何別。答時同義異開二無失。作衣時者元受衣時意為作衣。自後常有作衣之心乃至衣上作馬齒縫即不失利。儻若中間作衣心斷即失五利。施衣時者無別要心直受一月五月時利是受施時。名施衣時。直至限滿方失五利也。四道行時下至半由旬也。五乘船時者亦至半由旬也。六大眾集時夏初夏末。禮覲之時諸方來集食又難得。檀越施心力辦四人不能及五故開也。七沙門施食者謂外道沙門限施四人不能及五。護彼意故亦在開限也。言八者即施衣二故也

【現代漢語翻譯】現代漢語譯本念遵和合行。第六，念遵不放逸，眾行成辦。按照戒律，違背在前的請求犯偷蘭遮罪（Sthūlātyaya，一種較重的罪過），違背在後的請求犯惡作罪（Duṣkṛta，一種較輕的罪過）。例如，如果接受了十家邀請，違背第一家的邀請，而在後面的九家隨意接受食物，每嚥一口食物，在第一家犯一個偷蘭遮罪，在其餘八家各犯一個惡作罪。因為只有第一家是之前的邀請，其餘九家都是之後的邀請。如果違背第二家的邀請，去第一家吃東西，每嚥一口食物，犯九個惡作罪。第三十三條，別眾食戒。指的是在自然形成的或者人為設定的，大的或者小的結界範圍內，在同一個結界內，選擇僧人進行特別邀請，或者單獨乞食。在這種用餐場合，如果排斥其他僧人，即使只有一人，而且是在規定的用餐時間食用五種正食，每嚥一口食物，就犯別眾食罪。如果邀請僧人一起用餐，四個人一起吃，就不犯別食罪，因為食物的味道相同。按照戒律的規定，這樣規定的目的是：一是防止惡人結黨破壞僧團，二是防止供養僧團的施主難以賙濟。因此只允許三人以下的情況。按照戒本中的開許條文，有七種情況，演變為八種開許，如果窮盡其理，可以有十四種。所說的七種開許是：一是生病。這種病嚴重到腳跟開裂，無法與同伴一起行走。二是製作衣服的時候。指的是在功德衣（Kathina）的一個月內，或者五個月內，是應該製作衣服的時間。三是佈施衣服的時候。這種開許有兩種，如前面的戒律所辨析。問：如果佈施衣服的時候也是一個月或五個月，與製作衣服的時候有什麼區別？答：時間相同，意義不同，分開兩種沒有問題。製作衣服的時候，最初接受衣服時，心裡就想著製作衣服，之後一直有製作衣服的想法，甚至在衣服上縫製馬齒縫，就不會失去利益。如果中間製作衣服的想法中斷，就會失去五種利益。佈施衣服的時候，沒有特別的想法，直接接受一個月或五個月的利益，這是接受佈施的時候，稱為佈施衣服的時候。直到期限滿了，才會失去五種利益。四是行走在道路上的時候，至少要走半由旬（Yojana，古代印度長度單位）的距離。五是乘坐船隻的時候，也要走半由旬的距離。六是大眾集會的時候，比如夏初夏末，禮拜覲見的時候，各方人士聚集，食物又難以得到，施主有心佈施，但力量只能供養四個人，無法顧及五個人，所以開許。七是沙門（Śrāmaṇa，出家修行者）佈施食物的時候，指的是外道沙門，限定佈施給四個人，無法顧及五個人，爲了保護他們的心意，也在開許的範圍之內。所說的八種，就是佈施衣服分為兩種情況。

【English Translation】 English version Practice in accordance with harmony and unity. Sixth, practice in accordance with non-negligence, accomplishing all virtuous deeds. According to the Vinaya (rules of monastic discipline), violating a prior invitation incurs a Sthūlātyaya offense (a serious offense), while violating a subsequent invitation incurs a Duṣkṛta offense (a minor offense). For example, if one accepts ten invitations and violates the first invitation by accepting food at the subsequent nine houses, one incurs a Sthūlātyaya offense for each mouthful at the first house and a Duṣkṛta offense at each of the remaining eight houses. This is because only the first house represents the prior invitation, while the other nine houses represent subsequent invitations. If one violates the second invitation by eating at the first house, one incurs nine Duṣkṛta offenses for each mouthful. The thirty-third precept concerns separate communal eating. This refers to situations within natural or artificially designated boundaries, whether large or small, where monks are selectively invited or beg for food separately within the same boundary. In such eating situations, if other monks are excluded, even if it's just one person, and if one consumes the five proper foods during the designated time, one commits the offense of separate communal eating with each mouthful. However, if monks are invited to eat together and four people eat together, there is no offense of separate eating because the taste of the food is the same. According to the Vinaya's intent, these rules are in place to: first, prevent evil individuals from forming factions and disrupting the Sangha (monastic community); and second, prevent donors who support the Sangha from being unable to provide adequately. Therefore, only situations involving three or fewer individuals are permitted. According to the opening clauses in the Prātimokṣa (monastic code), there are seven exceptions, which are expanded into eight, and if fully explored, could amount to fourteen. The seven exceptions are: first, illness. This refers to an illness so severe that one's heels are cracked and one cannot walk with companions. Second, the time for making robes. This refers to the month of Kathina (robe-offering ceremony) or the five months during which robes should be made. Third, the time for giving robes. This exception has two aspects, as discussed in the previous precepts. Question: If the time for giving robes is also one month or five months, what is the difference between it and the time for making robes? Answer: The time is the same, but the meaning is different, so separating them into two is not a mistake. The time for making robes refers to the initial intention to make robes when receiving them, and the continuous intention to make robes thereafter, even to the point of sewing a 'horse-tooth' stitch on the robe, so that one does not lose the benefit. If the intention to make robes is interrupted in the middle, one loses the five benefits. The time for giving robes refers to receiving the benefit of one month or five months without a specific intention, which is called the time for giving robes. One only loses the five benefits when the time limit is reached. Fourth, when traveling on a road, at least half a Yojana (ancient Indian unit of distance). Fifth, when traveling by boat, also at least half a Yojana. Sixth, when a large assembly gathers, such as at the beginning or end of the summer retreat, or during times of pilgrimage, when people gather from all directions and food is difficult to obtain, and the donor is willing to give but can only afford to support four people and not five, so it is permitted. Seventh, when a Śrāmaṇa (wandering ascetic) gives food, referring to non-Buddhist Śrāmaṇas, limited to giving to four people and not five, to protect their intentions, it is also within the scope of permission. The eight refers to the two situations of giving robes.

。言十四者準薩婆多論第七卷有五種不犯。兼前為十三。並此律有一合十四也。言五者一打鐘不遮不犯。若遮僧食犯盜常住。若遮施食犯別眾食。二唱臘喚入不犯。謂檀越欲九十日長請力不普及。應于初日打磬唱言六十臘者入。若下至一人入者餘人悉不犯罪。若無六十臘者漸減而唱。乃至無人一沙彌入無犯。若初日不唱者日日須唱。三者僧次請來不犯。謂同界內二處三處。下至僧次請得一人來共食者餘人悉不犯。界外僧次亦是無益。四者送食與僧不犯。請及乞處出一分食送入僧中。行與僧食一切不犯。五者擬送卻取不犯。論云若不僧次請一人者。應作一分食置上座頭擬送與僧。僧遠不能送者應取此食次第行之。又準此律更有一開。文言四人若過四人應分作二部更互入食。兼前合十四開也。取行人糧過三缽戒第三十四。準律文中歸婦欲歸遂辦糧餉。比丘過乞久不得歸令夫棄婦。又有價客行途辦糧。比丘過乞令彼價客行不及伴為賊所劫。故此並是行人糧食。但欲臨行過取並犯。病即是開。何必要是歸婦價客。而南山云此事犯希。故不廣釋者非也。又準律文從一比丘至五比丘如其次第皆有犯義。且如第一比丘于彼家食食訖復持四缽食來。即初人犯。若此比丘食訖持三至伽藍中分而共食此人未犯。有第二人慾往乞食。第一比丘

告彼往人云。我食訖復持三來。汝若往者但于彼食。慎莫持來。而彼食訖故復持一即第二人犯也。若第一人食訖持二。又第二人食訖持一併分而食。告第三人汝往彼食慎莫持來。其第三人食訖持一即第三人犯也。若第一人食訖持一。又第二第三食持各一。並分而食告第四人。往食莫持。其第四人食訖持一即第四人犯也。若第一人食訖不持。第二三四人各往食訖又各持一分。並分而食告第五人。往食莫持第五過持即第五人犯也。然準律文過限持來雙足出門即犯提罪。持三還寺不分而食犯突吉羅。而戒本云不分提者。不了義也。準律至施主家應問是何食也。足食戒第三十五。文言食竟者食常住五正食竟。或食自己五正食竟也。或時受請者食檀越請五正食竟。此二句顯前坐足食竟也。不作餘食法而食犯者。謂于午前食五正後更欲再食應作餘食法。而不作法直爾食者咽咽犯足食提也。足有三義。一者要是五正。若非五正即無足義。二食而飽足。三雖未飽滿而此正食堪濟一日。此即名境界足也。前坐之時食竟已起既改威儀。隨其飽足或境界足於后更食。不作余法咽咽提罪。行食住食及以臥食改威儀已隨應亦爾。五正食者一飯(稠粥初出釜時以草畫之。不合者亦飯攝也)。二麨。三乾飯。四魚。五肉。作餘食法者若欲再食應令凈人

取擬食。食若正非正器中斟具。其必清凈非殘觸等。比丘洗手從凈人受。受訖應覓未逕前坐足竟。比丘為所對境。彼若食上勿改威儀改即已足。不得為境。對此人境具儀執食口云大德我足食。已知是看是此作餘食法(說此語已授與前人。此中文意謂令前人知解我意。與我取此食啖少許已。餘留作殘也)。彼比丘應取少許食已語彼比丘言。隨意取食(又有文言我止汝取食之。七日藥戒律文云。應語言止汝貪食)。勸足食戒第三十六。文言知他足食已者。知僧食私食已也。若受請者檀越食已也。此二足食竟準前戒釋。不作餘食法勸者。以其作余法已勸而不犯故也。以是因緣者噁心勸因緣也。非餘者非余不犯緣也。謂若作余法或病人殘或彼比丘病等勸而不犯也。第三十七非時食戒。五百問云。中后一切有形之物不得入口中。食已應用楊枝。若灰瀨口。不者墮。準此前足食戒食竟改威儀未瀨口咽咽犯足。若入午後咽咽得非時食罪也。第三十八殘宿食者。今日午受食至明日明相出名殘宿也。第三十九不受食戒。除水及楊枝者。濁水若楊枝須咽汁者不在開限也。第四十索美食戒。于出家理應舍諸美味。耽求好食惱物增貪。辨緣具四。一是美食。二自為己三無因。四食便犯。戒文有三句。一所犯人。二出四種美食。三結罪。次引開緣

【現代漢語翻譯】現代漢語譯本取擬食（準備食物）。食物如果是在不正規的器皿中準備的，一定要是乾淨的，沒有被殘羹剩飯等污染的。比丘（bhiksu，佛教出家男眾）洗手后從凈人（負責準備食物的居士）那裡接受食物。接受食物后，應該尋找一個沒有其他人經過的地方坐下。比丘要為所面對的人提供食物。如果對方正在用餐，就不要改變自己的儀態，改變儀態就足夠了，不能成為對方的用餐對象。面對此人，儀態端正地拿起食物，口中說『大德（尊稱），我足夠了』。知道對方明白自己的意思后，就看著對方，然後做剩餘食物的處理（說完這句話后，將食物交給對方。這句話的意思是讓對方知道我的意思，讓我取一些食物吃一點，剩下的留作殘羹）。那位比丘應該取少量食物后對那位比丘說：『隨意取食吧』（還有的文字說『我止，你取食』。《七日藥戒律文》說，應該說『止，不要貪食』）。勸足食戒第三十六（勸人吃飽的戒律第三十六條）。經文說，知道別人已經吃飽了。知道僧眾的食物或私人的食物已經足夠了。如果接受邀請，檀越（dānapati，施主）的食物也足夠了。這兩種情況下的『足食』，都按照前面的戒律解釋。不做剩餘食物的處理就勸人吃，因為做了剩餘食物的處理再勸人吃就不犯戒了。『以是因緣者』（因為這個原因），是指以噁心勸人吃的原因。『非餘者』（不是其他情況），是指不是其他不犯戒的情況。例如，如果做了剩餘食物的處理，或者病人剩下的食物，或者那位比丘生病等情況，勸人吃就不犯戒。第三十七非時食戒（非時食戒）。《五百問》說，中午之後，一切有形之物都不能進入口中。吃完東西后應該用楊枝（牙刷）或灰水漱口，否則就犯戒。按照前面的足食戒，吃完東西后改變儀態，沒有漱口就嚥下去，每嚥一口都犯足食戒。如果進入午後才嚥下去，每嚥一口都犯非時食罪。第三十八殘宿食者（殘宿食），是指今天中午接受的食物，到第二天明相出現時，就叫做殘宿食。第三十九不受食戒（不受食戒）。除了水和楊枝（牙刷）之外。如果是渾濁的水或楊枝需要嚥下汁液的，不在開許的範圍內。第四十索美食戒（索取美食戒）。按照出家的道理，應該捨棄各種美味。貪求好的食物，會給他人帶來麻煩，增加自己的貪慾。辨別犯戒的因緣有四個：一是美食，二是為自己，三是無緣由，四是吃了就犯戒。戒律經文有三句話：一是所犯的人，二是列出四種美食，三是總結罪過。接下來引出開許的情況。

【English Translation】 English version Taking and preparing food. If the food is prepared in an improper vessel, it must be clean and free from remnants of previous meals. A bhiksu (Buddhist monk) washes his hands and receives the food from a clean person (a layperson responsible for preparing food). After receiving the food, he should find a place where no one has passed before to sit down. The bhiksu should offer food to the person he is facing. If the other person is eating, he should not change his demeanor; changing his demeanor is sufficient, and he should not become the object of the other person's meal. Facing this person, with proper demeanor, he picks up the food and says, 'Venerable, I have had enough.' Knowing that the other person understands his meaning, he looks at the other person and then handles the remaining food (after saying this, he hands the food to the other person. The meaning of this sentence is to let the other person know my intention, to let me take some food to eat a little, and leave the rest as leftovers). That bhiksu should take a small amount of food and say to that bhiksu: 'Take food as you please' (some texts say 'I stop, you take food.' The 'Seven-Day Medicine Vinaya Text' says that one should say 'Stop, do not be greedy for food'). The Thirty-Sixth Precept of Encouraging Enough Food. The text says that one knows that others have had enough food. One knows that the food of the Sangha or private food is enough. If accepting an invitation, the food of the dānapati (donor) is also enough. The 'enough food' in these two cases is explained according to the previous precepts. Encouraging others to eat without handling the remaining food, because encouraging others to eat after handling the remaining food does not violate the precept. 'Because of this reason' refers to the reason for encouraging others to eat with an evil mind. 'Not other' refers to not other non-violating circumstances. For example, if the remaining food has been handled, or the food left over by a sick person, or that bhiksu is sick, encouraging others to eat does not violate the precept. The Thirty-Seventh Precept of Eating at the Wrong Time. The 'Five Hundred Questions' says that after noon, no tangible object should enter the mouth. After eating, one should rinse the mouth with a willow branch (toothbrush) or ash water, otherwise one violates the precept. According to the previous precept of enough food, changing one's demeanor after eating, swallowing without rinsing the mouth, each swallow violates the precept of enough food. If one swallows after noon, each swallow commits the sin of eating at the wrong time. The Thirty-Eighth Remaining Overnight Food refers to food received at noon today that is called remaining overnight food when the light of the next day appears. The Thirty-Ninth Precept of Not Receiving Food. Except for water and willow branches (toothbrushes). If it is turbid water or a willow branch that needs to be swallowed, it is not within the scope of permission. The Fortieth Precept of Soliciting Delicious Food. According to the principle of leaving home, one should abandon all delicacies. Greedily seeking good food will cause trouble to others and increase one's own greed. There are four conditions for identifying a violation of the precept: first, delicious food; second, for oneself; third, without reason; and fourth, eating it violates the precept. The precept text has three sentences: first, the person who violated the precept; second, listing four kinds of delicious food; and third, summarizing the sin. Next, the permitted situations are introduced.

五分第八云。若為病比丘索若從親里家若知識等皆不犯。第四十一與外道食戒。言自手者犯。使人或置地與不犯故也。第四十二許受請已前食后食不囑入聚落。戒文言前食后食者梵語體倒。迴文應云食前食后也。準律食前者從明相出至齋時也。食後者從齋后至午時也。午後入村犯下非時入聚落戒。非此戒攝也。詣余家者不至請家乃往余家也。設欲往者囑餘人知。即是不犯。準此戒中開文有四。盡理便五。所言四者一囑余比丘古來相傳。囑時應言大德一心念我某甲比丘先受某甲請。今有某緣事食前欲入某聚落至某家。白大德知。答云可爾。食后白準此可解。今詳但須的囑人知令善憶持。須覓知處。未必要須大德一心念等言也。二病時。三作衣時。四施衣時。施衣時中開為二種。準上展轉食戒釋。故總成五開也。第四十三戒。于食家有寶者男女相緣互起貪味。義同於食。若不斷貪緣其所愛境義同於寶。此謂夫妻相愛染時比丘強坐妨彼欲事犯也。若有智男子為第四人不犯。南山律師云是觸食大可笑也。第四十四戒。謂貪慾食家有能寶之夫。夫雖不在比丘屏坐。在舒手不及戶處令外人不見故犯也。若有第三人不犯也。第四十五戒。與女露坐者。準律釋相中雲屏處者見屏處聞屏處也。以無屋覆名之為露。又離見聞複稱為屏。離見

聞屏尚自是犯。覆障之處理應亦犯。即是義含覆屏也。此戒無夫不簡道俗女犯也。若有第三人不犯也。第四十六戒。懷昔恨情誘他入聚云欲與食。乃隱請家臨至日中方驅出聚云。汝薄福求食不得。以此惱亂意因緣故犯也。第四十七戒知他藥請期限四月無病過受故所以犯。若有病不犯也。常請者施心不限故也。更請者重請四月故也。分請者藥雖有分而不限時也。盡形者或盡施主或盡比丘也。第四十八觀軍者。戲軍斗軍皆犯也。除時因緣者被請或須啟白等開見不犯也。第四十九有緣至軍至第三宿明相未出。應離見聞處去。第五十有三宿緣攝心安靜莫觀合戰。第五十一飲酒戒。酒非酒想或疑而飲並提。第五十二準律乃至以缽盛水戲弄提。若弄器中酪漿等吉羅。第五十四將欲犯戒不受諫止隨犯本罪更加不受諫提也。第五十六洗浴戒文云。不得過者不得過佛所立禁制減半月洗也。非謂要令半月一洗不得過後也。此戒六開。一熱時者律中取春四十五日並夏初一月。謂從三月一日至五月半合兩月半也。多論第八云。天竺熱早故取此時。如是隨處熱時早晚數取二月半。于中洗浴無犯。二病時者下至身嗅穢。三作時者下至掃屋前地。四風時者下至一旋風。五雨時者一渧雨著身。六遠行者半由旬也。第五十七然火戒除時因緣者準律。不但露

【現代漢語翻譯】現代漢語譯本：聞屏障（聽到屏障的聲音）仍然構成違犯。覆障（遮蓋屏障）的處理也應構成違犯。這表示『覆』也包含了『屏』的意思。此戒律不區分有丈夫的女子和道姑、尼姑，都算違犯。如果有第三者在場，則不構成違犯。第四十六條戒律：懷著過去的怨恨，引誘他人進入僧團，說要給他們食物，卻故意拖延到中午才把他們趕出僧團，說：『你福報太薄，求食無門。』以此來惱亂他們的心，因為這樣的因緣而構成違犯。第四十七條戒律：明知他人請求藥物的期限是四個月，卻在沒有生病的情況下過度接受，因此構成違犯。如果生病了，則不構成違犯。『常請』指的是施主的心意沒有限制。『更請』指的是重複請求四個月。『分請』指的是藥物雖然有分配，但不限制時間。『盡形』指的是或者用盡施主的供養，或者用盡比丘的壽命。第四十八條戒律：觀看軍隊，無論是嬉戲的軍隊還是戰鬥的軍隊，都構成違犯。『除時因緣』指的是被邀請，或者需要稟告等情況，可以觀看而不構成違犯。第四十九條戒律：如果有因緣到達軍隊，最多隻能停留三個晚上，在第三個晚上天亮之前，應該離開能看到和聽到的地方。第五十條戒律：如果有三個晚上的因緣，應該收攝心神，保持安靜，不要觀看合戰。第五十一條戒律：飲酒戒。認為酒不是酒，或者懷疑是酒而飲用，都構成違犯。第五十二條戒律：按照戒律，甚至用缽盛水嬉戲也構成違犯。如果玩弄器皿中的乳酪等，則構成惡作罪。第五十四條戒律：將要違犯戒律，不接受勸諫阻止，隨所犯的本罪再加一條不接受勸諫的罪。第五十六條洗浴戒文說：『不得過』指的是不得超過佛所制定的禁制，即半個月洗一次。並非一定要半個月洗一次，而是不得超過這個期限。此戒有六種開緣：一是熱時，律中取春季四十五天加上夏季初一個月，即從三月一日到五月半，共兩個半月。多論第八說：天竺炎熱來得早，所以取這個時間。像這樣，根據各地炎熱來臨的早晚，取兩個半月的時間，在這期間洗浴不構成違犯。二是病時，下至身上有臭味。三是作時，下至打掃屋前地面。四是風時，下至一陣旋風。五是雨時，一滴雨落在身上。六是遠行時，半由旬（約七公里）。第五十七條燃火戒，『除時因緣』按照戒律，不只是露天 English version: Hearing the sound of a screen (Wen Ping Shang) is still an offense. Handling a covered screen (Fu Zhang) should also be an offense. This means that 'covering' also includes the meaning of 'screening'. This precept does not distinguish between women with husbands and female Taoists or nuns; all are considered offenders. If a third person is present, it is not an offense. The forty-sixth precept: harboring past resentment, enticing others into the Sangha, saying they will be given food, but deliberately delaying until noon to drive them out of the Sangha, saying, 'You have too little merit, unable to beg for food.' Using this to disturb their minds, due to this cause and condition, it constitutes an offense. The forty-seventh precept: knowingly accepting medicine beyond the four-month limit requested by others when not ill, therefore constituting an offense. If one is ill, it is not an offense. 'Constant request' refers to the donor's intention having no limit. 'Further request' refers to repeating the request for four months. 'Divided request' refers to the medicine being divided but not limited in time. 'Life-long' refers to either using up the donor's offerings or using up the bhikkhu's life. The forty-eighth precept: watching the military, whether it is playful or fighting, constitutes an offense. 'Except for due cause' refers to being invited or needing to report, etc., one can watch without committing an offense. The forty-ninth precept: if there is a cause to be at the military, one can stay for a maximum of three nights, and before dawn on the third night, one should leave the place where one can see and hear. The fiftieth precept: if there is a cause for three nights, one should gather one's mind, remain quiet, and not watch the battle. The fifty-first precept: the precept against drinking alcohol. Thinking that alcohol is not alcohol, or suspecting it is alcohol and drinking it, both constitute an offense. The fifty-second precept: according to the Vinaya, even using a bowl to play with water constitutes an offense. If one plays with yogurt, etc., in a container, it constitutes a dukkaṭa offense. The fifty-fourth precept: about to violate a precept, not accepting advice to stop, the original offense is compounded with the offense of not accepting advice. The fifty-sixth precept on bathing states: 'Must not exceed' refers to not exceeding the prohibitions established by the Buddha, which is bathing once every half month. It does not mean that one must bathe once every half month, but that one must not exceed this limit. This precept has six exceptions: one is hot weather, the Vinaya takes forty-five days of spring plus the first month of summer, that is, from March 1st to May 15th, a total of two and a half months. The eighth chapter of the Mahavibhasa says: India gets hot early, so this time is taken. In this way, depending on how early or late the heat arrives in each place, take two and a half months, during which bathing does not constitute an offense. Two is when sick, down to when the body smells foul. Three is when working, down to sweeping the ground in front of the house. Four is when windy, down to a whirlwind. Five is when raining, a drop of rain falling on the body. Six is when traveling far, half a yojana (approximately seven kilometers). The fifty-seventh precept on lighting a fire, 'except for due cause' according to the Vinaya, not only outdoors

【English Translation】 Modern Chinese Translation: Hearing the sound of a screen (Wen Ping Shang) is still an offense. Handling a covered screen (Fu Zhang) should also be an offense. This means that 'covering' also includes the meaning of 'screening'. This precept does not distinguish between women with husbands and female Taoists or nuns; all are considered offenders. If a third person is present, it is not an offense. The forty-sixth precept: harboring past resentment, enticing others into the Sangha, saying they will be given food, but deliberately delaying until noon to drive them out of the Sangha, saying, 'You have too little merit, unable to beg for food.' Using this to disturb their minds, due to this cause and condition, it constitutes an offense. The forty-seventh precept: knowingly accepting medicine beyond the four-month limit requested by others when not ill, therefore constituting an offense. If one is ill, it is not an offense. 'Constant request' refers to the donor's intention having no limit. 'Further request' refers to repeating the request for four months. 'Divided request' refers to the medicine being divided but not limited in time. 'Life-long' refers to either using up the donor's offerings or using up the bhikkhu's life. The forty-eighth precept: watching the military, whether it is playful or fighting, constitutes an offense. 'Except for due cause' refers to being invited or needing to report, etc., one can watch without committing an offense. The forty-ninth precept: if there is a cause to be at the military, one can stay for a maximum of three nights, and before dawn on the third night, one should leave the place where one can see and hear. The fiftieth precept: if there is a cause for three nights, one should gather one's mind, remain quiet, and not watch the battle. The fifty-first precept: the precept against drinking alcohol. Thinking that alcohol is not alcohol, or suspecting it is alcohol and drinking it, both constitute an offense. The fifty-second precept: according to the Vinaya, even using a bowl to play with water constitutes an offense. If one plays with yogurt, etc., in a container, it constitutes a dukkaṭa offense. The fifty-fourth precept: about to violate a precept, not accepting advice to stop, the original offense is compounded with the offense of not accepting advice. The fifty-sixth precept on bathing states: 'Must not exceed' refers to not exceeding the prohibitions established by the Buddha, which is bathing once every half month. It does not mean that one must bathe once every half month, but that one must not exceed this limit. This precept has six exceptions: one is hot weather, the Vinaya takes forty-five days of spring plus the first month of summer, that is, from March 1st to May 15th, a total of two and a half months. The eighth chapter of the Mahavibhasa says: India gets hot early, so this time is taken. In this way, depending on how early or late the heat arrives in each place, take two and a half months, during which bathing does not constitute an offense. Two is when sick, down to when the body smells foul. Three is when working, down to sweeping the ground in front of the house. Four is when windy, down to a whirlwind. Five is when raining, a drop of rain falling on the body. Six is when traveling far, half a yojana (approximately seven kilometers). The fifty-seventh precept on lighting a fire, 'except for due cause' according to the Vinaya, not only outdoors

燃有犯。縱非露燃應犯吉羅。是故律中除時因緣謂。為病比丘煮羹飯乃至染衣等不犯。蓋為此事屏然不犯。露然壞地何得不犯。明知不病者屏燃亦犯小罪。準律教人燃應言看是知是也。第五十九真實凈施不問輒取戒。總談意者少欲之人養道之本。故佛正制唯畜三衣。三衣之外所有資緣應作假想想為他物。如修定門。總有兩種。一真實作意(如數息觀等緣實息風等)。二假想作意(不凈觀等假想生人作死屍解也)。此二門觀皆能治惑。今此凈施亦令假想施與他訖作他物想。為治封著資具貪穢名為凈施。世尊善制豈得輕而不行也。準律凈施須請施主。謂得長物施與彼人令彼為主故名施主。施主有兩。一真實凈施主。如此戒文云與。比丘比丘尼等五眾。二展轉凈施主。如薩婆多論第四卷說。一切長財盡五眾邊作凈。應求持戒多聞有德者而作施主。後設得物於一比丘邊說凈主名而說凈法。若凈主死或出異國應更求凈主。請此兩種凈施主時應具儀云。大德一心念我比丘某甲今請大德為真實凈施主(或展轉凈施主)。愿大德為我作真實凈施主慈愍故(三說展轉凈施主準知)。隨請兩種凈施主說。若意欲作真實凈者。對施主具儀手執衣口云。大德一心念我有此一段長衣(二三段等準稱)。未凈施今為凈故舍與大德為真實凈故(律中不

【現代漢語翻譯】現代漢語譯本燃有犯：即使不是公開燃燒，也應犯吉羅罪（一種較輕的罪）。因此，律中排除了特殊情況，例如：為生病的比丘煮羹飯，乃至染色衣服等，不構成犯罪。因為這些事情是隱蔽進行的，不構成犯罪。如果公開燃燒，破壞土地，怎麼能不構成犯罪呢？由此可知，即使沒有生病的人，隱蔽燃燒也會犯小罪。根據戒律，教人燃燒時應說『看著』，表明知曉。第五十九條，真實凈施不問輒取戒：總的來說，少欲是修道的根本。所以佛陀制定，只能擁有三衣。三衣之外的所有資財，都應作假想，認為是別人的東西。例如修定法門，總共有兩種：一是真實作意（例如數息觀等，緣于真實的呼吸等）；二是假想作意（例如不凈觀等，假想活人變成死屍腐爛）。這兩種觀法都能對治煩惱。現在的凈施，也是讓人假想已經施捨給他人，當作他物想，用來對治對資具的貪戀，稱為凈施。世尊的善妙制定，怎麼能輕視而不實行呢？根據戒律，凈施需要請施主。意思是將得到的財物施捨給某人，讓他成為主人，所以稱為施主。施主有兩種：一是真實凈施主，如本戒文所說，施與比丘、比丘尼等五眾；二是展轉凈施主，如《薩婆多論》第四卷所說，一切長財都應在五眾處作凈。應尋找持戒、多聞、有德之人作為施主。之後如果得到財物，在一位比丘處說明凈主的名字，並說凈法。如果凈主去世或去了國外，應重新尋找凈主。迎請這兩種凈施主時，應具足儀式說：『大德，請一心念我比丘某甲，現在迎請大德為真實凈施主（或展轉凈施主）。愿大德為我作真實凈施主，慈悲憐憫。』（說三遍，迎請展轉凈施主時參照此說）。根據迎請的兩種凈施主來說。如果想要作真實凈，面對施主，具足儀式，手執衣服說：『大德，請一心念我，我有一段長衣（兩三段等，照此稱呼），未作凈施，現在爲了作凈，舍與大德，爲了真實凈。』（律中不

【English Translation】 English version Burning constitutes an offense: Even if the burning is not done openly, it still constitutes a 'giluo' offense (a minor offense). Therefore, the Vinaya excludes certain circumstances, such as cooking soup or rice for a sick Bhikkhu, or even dyeing robes, as not constituting an offense. This is because these actions are done discreetly and do not cause harm. If the burning is done openly and damages the land, how can it not constitute an offense? From this, it is clear that even if a person is not sick, burning discreetly still constitutes a minor offense. According to the Vinaya, when instructing someone to burn something, one should say 'watch,' indicating awareness. The 59th precept: Taking what has been genuinely offered without permission. Generally speaking, having few desires is the foundation of cultivating the path. Therefore, the Buddha established that one should only possess the three robes. All possessions beyond the three robes should be treated as if they belong to others. For example, there are two types of meditation practices: one is 'true intention' (such as counting breaths, focusing on the actual breath), and the other is 'imaginary intention' (such as the contemplation of impurity, imagining a living person decaying into a corpse). Both of these practices can counteract afflictions. The current 'pure offering' also requires one to imagine that the possessions have already been given to others, treating them as belonging to others, in order to counteract attachment to possessions and greed, and is called 'pure offering.' The Buddha's excellent establishment, how can one disregard it and not practice it? According to the Vinaya, a 'pure offering' requires requesting a 'donor.' This means giving the obtained possessions to someone, making them the owner, and therefore calling them the 'donor.' There are two types of donors: one is the 'true pure donor,' as mentioned in this precept, giving to the five groups of Bhikkhus, Bhikkhunis, etc.; the other is the 'transferred pure donor,' as mentioned in the fourth volume of the Sarvastivada Vinaya, where all long-term possessions should be purified at the place of the five groups. One should seek a person who upholds the precepts, is knowledgeable, and virtuous to be the donor. Later, if one obtains possessions, one should state the name of the pure donor to a Bhikkhu and recite the purification Dharma. If the pure donor dies or goes abroad, one should seek a new pure donor. When inviting these two types of pure donors, one should perform the ceremony and say: 'Venerable, please focus your mind on me, Bhikkhu so-and-so, I now invite you to be the true pure donor (or transferred pure donor). May the Venerable be my true pure donor, out of compassion.' (Say three times, referring to this when inviting the transferred pure donor). Speak according to the two types of pure donors being invited. If one wants to make a true purification, facing the donor, perform the ceremony, holding the robe in hand, and say: 'Venerable, please focus your mind on me, I have this piece of long robe (two or three pieces, etc., call it accordingly), which has not been purified. Now, in order to purify it, I give it to the Venerable, for the sake of true purification.' (The Vinaya does not

言三說。故知一說即成也。此文是衣犍度文。勝於戒本相釋中文)。作此凈訖物付施主后須著用。問施主已然後得著。不問輒著令彼施主怖懼失衣即是惱彼故所以制也。第二若作展轉凈者即今常行不繁廣敘。二種凈中物親付彼故名真實。非謂絕心定施彼人也。然尋律論兩種凈主皆列五眾。古來商量真實凈主要當衆作法。以物親付若僧付尼或尼付僧。取與之時招譏染故。其展轉凈既不親對凈主面前。僧尼互作理即無妨。又準五分僧祇等文展轉凈施說凈之時不許對彼施主面前。對即犯吉。所說之財但使尺六八寸。不問新故內外凈穢皆須作凈。第六十白色衣戒。袈裟此方翻為不正。戒文又說三種壞色。故知大青大皂五正色攝。非是戒文青黑攝也。故薩婆多論第八云。凡五大色。若自染突吉羅。若作衣不成受持。又云五大色者黃赤青黑白。又云若非純青淺青及碧作點凈得作衣里。今準此律白色犯提。不點犯吉。若準僧祇十八白色犯吉不點犯提。故彼律中點凈許以大青點凈。故彼文云。青者藍澱青也。恐人濫用故示不同也。驗諸律論點凈應作一三五七九點。不得雙作。僧祇點極大四指極小如豌豆。第六十三疑惱他戒。謂以方便令他比丘自疑犯戒或疑無戒作惱他意。下至欲令須臾不樂。但他聞知即得提罪。非要待彼須臾不樂方始犯

【現代漢語翻譯】現代漢語譯本言三說。由此可知，只要說一次就成立。這段文字是關於衣犍度（衣的規定）的文字，比戒本相釋中的文字更勝一籌。做了這種凈（凈化）之後，物品要交給施主，之後才能使用。使用前必須詢問施主，得到允許后才能使用。如果不問就使用，讓施主感到害怕，失去衣服，這就是惱亂施主，所以才制定這條規定。第二種是作展轉凈（輾轉凈化），也就是現在常用的方法，不詳細敘述。這兩種凈化中，物品親自交給對方，所以稱為真實凈。但並不是說一定要下定決心施捨給那個人。然而，查閱律論，兩種凈的主體都列出了五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）。古來商量，真實凈主要應當在僧眾中作法，因為物品是親自交付的。如果是僧付給尼，或者尼付給僧，在取與的時候會招致譏嫌。而展轉凈既然不是在凈主面前親自進行，僧尼之間互相作凈，在道理上就沒有妨礙。而且，根據《五分律》、《僧祇律》等文獻，展轉凈施在說凈的時候，不允許在施主面前進行，如果面對施主，就會犯吉羅罪。所說的財物，只要有一尺六寸或八寸，不論新舊、內外、乾淨或污穢，都必須作凈。第六十條是關於白色衣服的戒律。袈裟（kāṣāya）在此地翻譯為不正。戒文中又說了三種壞色。由此可知，大青、大皂（深黑色）屬於五正色。不是戒文中青色、黑色所包含的顏色。所以《薩婆多論》第八卷說，凡是五大色，如果自己染色，就會犯突吉羅罪；如果做成衣服，就不能受持。又說，五大色是黃、赤、青、黑、白。又說，如果不是純青、淺青以及碧色，用點凈的方法就可以做衣服的裡子。現在根據這條律，白色犯提舍尼罪，不點凈犯吉羅罪。如果根據《僧祇律》第十八卷，白色犯吉羅罪，不點凈犯提舍尼罪。所以那部律中，點凈允許用大青色點凈。所以那部文獻說，青色就是藍澱青。恐怕有人濫用，所以特別說明不同。驗證各部律論，點凈應該作一、三、五、七、九點，不能作雙數點。僧祇律中，點極大如四指，極小如豌豆。第六十三條是關於疑惱他戒（使他人懷疑、惱亂的戒律）。指的是用某種方法，讓其他比丘自己懷疑犯戒，或者懷疑自己沒有戒，從而產生惱亂他的意圖。哪怕只是想讓他片刻不快樂，只要他聽到了，就犯提舍尼罪，不一定要等到他真的不快樂才算犯戒。

【English Translation】 English version Three utterances are made. Thus, it is known that one utterance is sufficient. This text is from the 'Clothing Khandhaka' (rules regarding clothing), which is superior to the explanations in the 'Pratimoksha Sutra'. After performing this purification, the item should be given to the donor, and only then can it be used. One must ask the donor for permission before using it. To use it without asking, causing the donor to be fearful and lose the garment, is to harass them, hence the rule is established. The second type is 'transfer purification', which is commonly practiced today and will not be elaborated upon. In these two types of purification, the item is personally given to the recipient, hence it is called 'true purification'. However, it does not necessarily mean that one must be absolutely determined to donate it to that person. Nevertheless, examining the Vinaya and Shastras, both types of purification involve the five assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas). Traditionally, it is considered that 'true purification' should be performed in the Sangha, as the item is personally handed over. If a bhikshu gives to a bhikshuni, or a bhikshuni gives to a bhikshu, it may cause criticism during the exchange. Since 'transfer purification' is not performed directly in front of the donor, there is no problem with bhikshus and bhikshunis performing it for each other. Furthermore, according to texts such as the 'Five-Part Vinaya' and the 'Mahasanghika Vinaya', during 'transfer purification', it is not permitted to speak the purification in front of the donor; doing so constitutes a dukkrta offense. The item in question should be at least one foot six or eight inches in size. Regardless of whether it is new or old, inside or outside, clean or unclean, it must be purified. The sixtieth rule concerns white clothing. 'Kasaya' (kāṣāya) is translated here as 'improper'. The rule also mentions three broken colors. Thus, it is known that dark blue and dark black are included in the five primary colors. They are not the blue and black colors included in the rule. Therefore, the eighth volume of the 'Sarvastivada Vinaya' states that if one dyes with any of the five primary colors, it is a dukkrta offense; if it is made into clothing, it cannot be accepted. It also states that the five primary colors are yellow, red, blue, black, and white. It also states that if it is not pure blue, light blue, or turquoise, one can use dot purification to make the lining of the garment. According to this Vinaya, white is a pratidesaniya offense; not dotting is a dukkrta offense. According to the eighteenth volume of the 'Mahasanghika Vinaya', white is a dukkrta offense; not dotting is a pratidesaniya offense. Therefore, in that Vinaya, dot purification is permitted using dark blue. That text states that blue is indigo blue. This is to prevent misuse, so it is specified as different. Examining the various Vinayas and Shastras, dot purification should be done with one, three, five, seven, or nine dots. It should not be done with an even number of dots. In the 'Mahasanghika Vinaya', the dots are extremely large, like four fingers, and extremely small, like peas. The sixty-third rule concerns the offense of causing doubt and annoyance to others. This refers to using a method to make another bhikshu doubt that they have broken a precept, or doubt that they have precepts, thereby causing them annoyance. Even if it is just to make them unhappy for a moment, if they hear it, it is a pratidesaniya offense. It is not necessary to wait until they are actually unhappy to be considered to have committed the offense.

也。第六十四覆藏粗罪者夷殘二聚。並出血破僧蘭罪名為粗罪。覆至明相出時犯提也。第六十五與減年人受戒和上。知疑並犯提罪。余師僧吉羅。受戒事大令他不得。師僧過重故深可呵也。第六十六發諍戒。諍有四種言覓犯事。令僧乖破。是四諍攝。發起犯提。若泛諍口發起但吉也。如法懺悔者謂以七滅滅也。七滅四諍至下七滅戒中釋之。第六十八說欲不障道違僧三諫。戒文三。一容犯人。二辨諫法。三結違諫罪。第二諫法兩對四句。第一對者有過起先應屏諫。第二對者若違屏諫理應僧諫。就過起中文但一句。如律中說。阿唎吒作如是語。我知佛所說行淫慾非障道法。利吒意云。若障道者初之二果何故淫慾。于屏諫中文有兩節。一勸止邪說。二世尊無數已下奪彼執情。奪云世尊說障者障后二果。而初二果斷次未至。非謂不障而不斷也。次辨第二。若違屏諫理應僧諫。彼比丘諫此比丘時。堅持不捨者違屏諫也。彼比丘應三諫已下僧諫。文兩。一教僧諫舍。二贊舍為善。謂贊翻違還成順善。第六十九隨順被舉比丘戒。知如是語人者知如是利吒是說欲不障語人也。未作法者。僧先治舉今未與作解舉白四法也。僧以白四舉治三人。一不見罪舉。二不懺悔罪舉。三惡見不捨舉。今此意辨隨第三舉。隨前二舉但犯吉故。如是邪見者

【現代漢語翻譯】現代漢語譯本也。第六十四條，對於覆藏粗罪的人，無論男女二眾，以及出血、破壞僧團等罪，都稱為粗罪。如果隱瞞罪行直到天亮，就犯提罪（Thulla）。第六十五條，為應該減免年齡的人授戒，授戒的和尚明知故犯，都犯提罪（Thulla）。其他師父僧人犯吉羅罪（Dukkata）。授戒是大事，不能讓其他人無法得度，師父僧人的過錯很嚴重，所以應該嚴厲譴責。第六十六條，引發爭端戒。爭端有四種，即尋找過失、導致僧團分裂等，都屬於四種爭端。發起爭端的人犯提罪（Thulla）。如果只是泛泛地爭論，沒有引發實際的爭端，則只犯吉羅罪（Dukkata）。如法懺悔，是指用七滅諍法來解決爭端。七滅諍法和四種爭端將在後面的七滅諍戒中解釋。第六十八條，宣說慾望不障礙修道，違背僧團三次勸誡。戒條分為三部分：一是允許犯錯的人；二是辨別勸誡的方法；三是總結違背勸誡的罪過。第二部分，勸誡的方法分為兩對四句。第一對是，有過錯的人應該先私下勸誡。第二對是，如果違背私下勸誡，就應該由僧團勸誡。關於有過錯的人應該先私下勸誡，只有一句。就像律藏中說的那樣，阿唎吒（Arittha）這樣說：『我知道佛所說的行淫慾不是障礙修道的方法。』阿唎吒（Arittha）的意思是，如果淫慾會障礙修道，那麼初果和二果的修行者為什麼還會有淫慾？關於私下勸誡，有兩節：一是勸止邪說；二是世尊無數次已經否定了他的執念。否定說，世尊說障礙的是后二果，而初二果只是斷除了一部分，並非說不障礙，而是沒有完全斷除。接下來辨別第二對，如果違背私下勸誡，就應該由僧團勸誡。當比丘勸誡這個比丘時，如果他堅持不捨棄邪說，就是違背了私下勸誡。這個比丘應該經過三次勸誡，然後由僧團勸誡。分為兩部分：一是教導僧團勸誡捨棄邪說；二是讚揚捨棄邪說是好的。讚揚捨棄邪說，實際上是讚揚了順從正法。第六十九條，隨順被舉罪的比丘戒。『知道這樣說話的人』，是指知道像阿唎吒（Arittha）這樣說『慾望不障礙修道』的人。『未作法者』，是指僧團先前已經判決舉罪，但現在還沒有按照程式進行解除舉罪的白四羯磨（ñatti-catutthakamma）。僧團用白四羯磨（ñatti-catutthakamma）來判決三種人：一是不見罪舉；二是不懺悔罪舉；三是惡見不捨舉。現在這裡討論的是隨順第三種舉罪。隨順前兩種舉罪只犯吉羅罪（Dukkata）。『像這樣的邪見者』，是指...

【English Translation】 English version Also. The sixty-fourth concerns concealing grave offenses, whether committed by monks or nuns, including offenses involving bloodshed or causing schism in the Sangha; these are considered grave offenses. Concealing such offenses until dawn results in a Thulla offense (serious offense). The sixty-fifth concerns a preceptor (Upajjhaya) who knowingly ordains someone ineligible for ordination due to age reduction, incurring a Thulla offense. Other teachers or Sangha members incur a Dukkata offense (minor offense). Ordination is a significant matter, and others should not be prevented from attaining it. The preceptor's transgression is severe and thus highly reprehensible. The sixty-sixth concerns initiating disputes. Disputes are of four types, including seeking faults and causing division within the Sangha; these fall under the four types of disputes. Initiating such disputes results in a Thulla offense. If the dispute is general and does not lead to actual conflict, it only results in a Dukkata offense. Repentance according to the Dharma refers to resolving disputes using the seven methods of settling disputes (Satta Adhikaranasamatha Dhamma). The seven methods and the four types of disputes will be explained in the subsequent precepts on the seven methods of settling disputes. The sixty-eighth concerns stating that desire does not obstruct the path to liberation and disobeying the Sangha's three admonishments. The precept is divided into three parts: first, allowing for the possibility of committing an offense; second, distinguishing the method of admonishment; and third, summarizing the offense of disobeying the admonishment. The second part, the method of admonishment, is divided into two pairs of four clauses. The first pair is that one should first admonish privately those who have committed an offense. The second pair is that if one disobeys private admonishment, the Sangha should admonish. Regarding the private admonishment of those who have committed an offense, there is only one clause. As stated in the Vinaya, Arittha (name of a monk) said, 'I know that the Buddha said that engaging in sexual intercourse is not an obstruction to the path to liberation.' Arittha (name of a monk) meant that if sexual intercourse obstructs the path, why would those who have attained the first and second fruits still engage in it? Regarding private admonishment, there are two sections: first, dissuading from wrong views; and second, the Blessed One has countless times refuted his attachment. The refutation states that the Blessed One said that what obstructs are the later two fruits, while the first two fruits only eliminate a portion, not saying that it does not obstruct, but rather that it is not completely eliminated. Next, distinguish the second pair, that if one disobeys private admonishment, the Sangha should admonish. When a monk admonishes this monk, if he persists in not abandoning the wrong view, he has disobeyed private admonishment. This monk should be admonished three times, and then the Sangha should admonish. It is divided into two parts: first, instructing the Sangha to admonish the abandonment of wrong views; and second, praising the abandonment of wrong views as good. Praising the abandonment of wrong views is actually praising obedience to the Dharma. The sixty-ninth concerns following a monk who has been formally accused (Ukkhittaka). 'Knowing such a person who speaks in this way' refers to knowing someone like Arittha (name of a monk) who says 'desire does not obstruct the path to liberation.' 'Those who have not performed the procedure' refers to the Sangha having previously judged and accused, but now has not followed the procedure to lift the accusation with the ñatti-catutthakamma (formal act with four announcements). The Sangha uses the ñatti-catutthakamma (formal act with four announcements) to judge three types of people: first, accusation for not seeing the offense; second, accusation for not confessing the offense; and third, accusation for not abandoning wrong views. Now, this discusses following the third type of accusation. Following the first two types of accusations only results in a Dukkata offense. 'Such a person with wrong views' refers to...

撥無治道故也。而不捨者違屏僧二諫也。共同已下隨順結罪。第七十隨儐沙彌戒。沙彌說欲不障白四儐之。與阿利吒舉法。義同而名別者。大僧先恒同宿今由邪見不許同宿。故名為舉。即舉置也。沙彌先不恒同今由邪見又不許同。故名為儐。即驅儐也。戒文有四。一容犯人。二顯沙彌邪見違諫。三彼比丘應語此沙彌已下邪故須儐。四若比丘已下隨儐結罪。第二句中諫法文三。一辨沙彌犯人。二作如是語已下辨諫法。三不捨者辨違僧諫。就第二諫法中兩對四句如前準知。第三句中辨儐法者。準律須作白四儐之。今戒文中據羯磨已眾僧口驅之詞也。第七十一輕余善諫戒。他以戒律勸如法學輕蔑推託不敬善友。妄托勝求輕此善人而得罪也。前不受諫無言妄托直違。而作今此妄托未待事違。是故律文說而了了犯也。若不妄托實欲勝求如文開許。第七十二毀一一戒提。經中有戒文毀亦犯提。毀餘二藏犯吉。第七十三不攝耳聽戒。南山律師行事抄中名為恐舉先言戒。如律緣起。六群比丘自知犯罪恐人發舉。先詣他邊言。我始知。又有人云此是詐驚張戒。今詳若爾即小妄攝。何須此戒。尋諸律論皆結不聽。多論第九云。此中正結不專心聽罪也。僧祇二十一云。中間隨不聽越毗尼。一切不聽提。故今解戒本文三。一容犯人。二恐舉先言

【現代漢語翻譯】現代漢語譯本：這是因為沒有正確的治理方法。』不捨者』指的是違背了屏斥僧侶的兩次勸諫。『共同已下』是隨順並因此結罪。第七十條是關於隨儐沙彌戒（跟隨被驅逐的沙彌的戒律）。沙彌說出自己的想法，不會妨礙白四羯磨（一種僧團的決議方式）的執行。與阿利吒（人名）的舉法（僧團對犯戒者的處理方式）類似，只是名稱不同。大僧（指比丘）之前一直共同居住，現在因為邪見而不允許共同居住，所以稱為『舉』，即舉置（驅逐）。沙彌之前不一直共同居住，現在因為邪見又不允許共同居住，所以稱為『儐』，即驅儐（驅逐）。戒文有四個部分：一是容許犯戒的人；二是顯示沙彌的邪見違背了勸諫；三是『彼比丘應語此沙彌已下』，因為邪見所以需要驅逐；四是『若比丘已下』，跟隨被驅逐者會因此結罪。第二句中，勸諫的法文有三點：一是辨別沙彌的犯戒行為；二是『作如是語已下』，辨別勸諫的方法；三是『不捨者』，辨別違背僧團勸諫的行為。就第二次勸諫的方法而言，兩對四句，可以參照之前的內容理解。第三句中，辨別驅逐的方法，按照律藏的規定，需要進行白四羯磨來驅逐。現在的戒文中，是根據羯磨已經完成，眾僧口頭驅逐的說法。第七十一條是輕視他人善意勸諫的戒律。他人用戒律勸導如法學習，卻輕蔑推託，不尊敬善友，虛妄地託辭追求更高的境界，輕視這些好人而獲罪。之前的不接受勸諫是沒有說話，虛妄地託辭直接違背。而現在這種虛妄的託辭，還沒有等到事情發生就違背了。所以律文中說，已經清楚地犯戒了。如果不虛妄地託辭，確實想要追求更高的境界，就像經文中所允許的那樣。第七十二條是譭謗每一條戒律都會犯提舍尼罪（一種戒律）。經典中如果有戒文，譭謗也會犯提舍尼罪，譭謗其餘二藏（經藏和論藏）會犯吉羅罪（一種較輕的罪）。第七十三條是不收攝心意聽法的戒律。《南山律師行事鈔》中稱之為『恐舉先言戒』。根據律藏的緣起，六群比丘（指一群喜歡犯戒的比丘）自己知道犯了罪，害怕別人揭發，就先到別人那裡說：『我才知道。』又有人說這是詐驚張戒（虛張聲勢的戒律）。現在詳細考察，如果是這樣，那就是小妄語，何須這條戒律。查閱各種律論，都判為不聽。多論第九說：『這裡正是判為不專心聽罪。』僧祇律二十一說：『中間隨便不聽，就違越毗尼（戒律），一切不聽，犯提舍尼罪。』所以現在解釋戒文，有三個部分：一是容許犯戒的人；二是害怕被揭發，先說話

【English Translation】 English version: This is because there is no proper way to govern. 'Not abandoning' refers to violating the two admonitions of excluding the Sangha. 'Jointly below' is to follow and thus incur guilt. The seventieth is about the precept of following the expelled Śrāmaṇera (novice monk). The Śrāmaṇera expressing his views does not hinder the execution of the Bai Si Karma (a method of Sangha resolution). Similar to the act of accusation against Āryata (person's name), only the name is different. The great Sangha (referring to Bhikṣus) previously lived together, but now due to wrong views, they are not allowed to live together, so it is called 'accusing', which means expulsion. The Śrāmaṇera did not always live together before, but now due to wrong views, they are not allowed to live together, so it is called 'expelling', which means expulsion. There are four parts to the precept text: first, allowing the offender; second, showing that the Śrāmaṇera's wrong views violate the admonition; third, 'that Bhikṣu should speak to this Śrāmaṇera below', because of wrong views, expulsion is required; fourth, 'if Bhikṣu below', following the expelled will incur guilt. In the second sentence, there are three points in the Dharma text of admonition: first, distinguishing the Śrāmaṇera's offense; second, 'speaking like this below', distinguishing the method of admonition; third, 'not abandoning', distinguishing the act of violating the Sangha's admonition. As for the method of the second admonition, the two pairs of four sentences can be understood by referring to the previous content. In the third sentence, distinguishing the method of expulsion, according to the Vinaya (monastic rules), Bai Si Karma needs to be performed to expel. The current precept text is based on the statement that the Karma has been completed and the Sangha verbally expels. The seventy-first is the precept of belittling others' good advice. Others use the precepts to advise on Dharma learning, but one belittles and evades, disrespects good friends, falsely claims to pursue higher realms, and despises these good people and incurs guilt. The previous non-acceptance of advice was without speaking, falsely claiming to directly violate. And this false claim now violates before things happen. Therefore, the Vinaya text says that the precept has been clearly violated. If one does not falsely claim, but truly wants to pursue higher realms, it is as allowed in the scriptures. The seventy-second is that slandering each precept will incur a Tisanī (a type of offense). If there is a precept text in the scriptures, slandering will also incur a Tisanī offense, and slandering the remaining two Piṭakas (Sūtra Piṭaka and Abhidhamma Piṭaka) will incur a Dukkata (a lighter offense). The seventy-third is the precept of not focusing on listening to the Dharma. The 'Nanshan Lawyer's Deeds' calls it the 'precept of speaking first for fear of accusation'. According to the origin of the Vinaya, the six groups of Bhikṣus (referring to a group of Bhikṣus who like to violate the precepts) knew that they had committed offenses and were afraid of being exposed, so they went to others and said, 'I just found out.' Some say that this is a deceitful and alarming precept. Now, upon detailed examination, if this is the case, then it is a minor lie, why is this precept needed? Checking various Vinayas and treatises, they are all judged as not listening. The ninth volume of the Daśabhūmika Sūtra says: 'Here it is precisely judged as not listening attentively to the offense.' The twenty-first volume of the Saṃghika Vinaya says: 'Casually not listening in the middle violates the Vinaya, and not listening at all incurs a Tisanī offense.' Therefore, the explanation of the precept now has three parts: first, allowing the offender; second, speaking first for fear of being exposed.

我今始知。此中容有小妄。三餘比丘(已下)。憑始知言舉事以責不聽罪也。文言余比丘知是比丘二三坐者舉數以責也。彼比丘無知已下舉不聽果而責也。無知犯罪隨本罪治。仍增無知吉也。語長老已下正示無知之因不聽罪也。彼無知故波逸提者舉果而結因也。如過三缽戒云不分食者提足為例也。律文云無知故重與波逸提。若不與者突吉羅。謂令眾僧責無知故重與不聽罪也。第七十四同預羯磨賞知事人法成之後方生譏謗。云隨親厚以僧物與。若準多論第六不但賞知事人。若大德及貪遺。若僧和合盡得與之後悔並提。其所賞物相傳釋云。是現前可分物也。若常住物與受俱犯盜罪。第七十五不與欲戒。僧祇二十云。斷事有二種。一說法毗尼。二作七羯磨及別住等也。第七十七比丘共鬥諍者。四諍所攝共鬥也。聽而聞聲即犯提罪。準律若二人在闇地語當彈指磬咳驚之。不者吉羅。二人前行亦爾。第七十九以手摶比丘者。側掌擬他名為摶也。第八十一無緣入王宮戒。剎利水澆頭王種王者。剎利是即四姓中王族也。水澆頭王種者上祖已來升王位時皆以水澆頭。是此王之種也。又言王者此種之王也。謂升位時請大婆羅門善解四韋陀者與王為師。取四海水灌王頂上表以吉祥。統攝四海故云灌頂王也。未出者出王與婇女同歡之時。未出

【現代漢語翻譯】現代漢語譯本我現在才知道，這裡面可能存在小的錯誤。『三餘比丘(已下)』，是憑藉『始知』這句話來舉事責備，不構成犯罪。經文說，其餘比丘知道這個比丘與二三人同坐，就舉出人數來責備他。『彼比丘無知已下』，是舉出不聽從的後果來責備他。無知而犯罪，按照原本所犯的罪行來懲治，並且增加一條無知罪。『語長老已下』，是正式說明無知的原因，不構成不聽從罪。『彼無知故波逸提者』，是舉出後果來判定原因。如同過三缽戒所說『不分食者』，可以作為提足的例子。律文中說，因為無知而重複給予，構成波逸提罪；如果不給予，則構成突吉羅罪。這是說，讓眾僧責備，因為無知而重複給予，不構成不聽從罪。第七十四條，共同參與羯磨，在賞賜知事人，法成就之後才產生譏諷，說『隨親厚以僧物與』。如果按照《多論》第六卷，不僅僅是賞賜知事人，如果大德或者貪圖遺物，或者僧眾和合一致給予，之後又後悔，都構成提罪。所賞賜的物品，相傳解釋說是現前可以分配的物品。如果是常住物，給予和接受的人都犯盜罪。第七十五條，不與欲戒。《僧祇律》二十卷說，斷事有兩種，一是說法毗尼，二是作七羯磨以及別住等。第七十七條，比丘共同爭鬥，屬於四諍所攝的共同爭鬥。聽到聲音就犯提罪。按照律，如果二人在黑暗的地方說話，應當彈指、敲磬、咳嗽來驚動他們，否則構成吉羅罪。二人在前面行走也是如此。第七十九條，用手掌拍打比丘，側著手掌對著他人，叫做『摶』。第八十一條，無緣由進入王宮戒。『剎利水澆頭王種王者』，剎利(Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者)是四姓中王族。『水澆頭王種者』，是說上祖以來，在登上王位時都用水澆頭，是這種王的後代。又說，『王者』，是這種王。意思是說，在登上王位時，請大婆羅門(Brahmin，印度種姓制度中的最高等級，通常是祭司和學者)中精通四韋陀(Four Vedas，印度教的四部最古老的經書)的人作為王的老師，取四海之水灌注在王的頭頂上，表示吉祥，統攝四海，所以叫做灌頂王。『未出者』，是指國王與婇女一同歡娛的時候，還沒有出來。

【English Translation】 English version Now I know for the first time that there might be minor errors in this. 'San Yu Bhikkhu (hereafter)' refers to using the statement 'first knowing' to raise an issue and accuse, which does not constitute an offense. The text says that if the other Bhikkhus know that this Bhikkhu is sitting with two or three people, they raise the number of people to accuse him. 'The Bhikkhu not knowing (hereafter)' refers to raising the consequence of not listening to accuse him. Committing an offense out of ignorance is punished according to the original offense, and an additional offense of ignorance is added. 'Speaking to the elder (hereafter)' is to formally explain the reason for ignorance, which does not constitute an offense of not listening. 'He, being ignorant, commits a Pacittiya offense' refers to raising the consequence to determine the cause. As the precept of exceeding three bowls says, 'not dividing the food' can be taken as an example of Tika. The Vinaya text says that because of ignorance, repeating the giving constitutes a Pacittiya offense; if not given, it constitutes a Dukkata offense. This means that the Sangha is asked to accuse, because of ignorance, repeating the giving does not constitute an offense of not listening. The seventy-fourth item, jointly participating in the Karma, only after the reward of the person in charge is known and the Dharma is accomplished, does ridicule arise, saying 'giving Sangha property according to closeness'. If according to the sixth volume of the Mahavibhasa, it is not only rewarding the person in charge, but if a senior monk or someone greedy for relics, or the Sangha harmoniously gives it together, and then regrets it, it constitutes a Tika offense. The items rewarded are traditionally explained as items that can be distributed in the present. If it is permanent property, both the giver and the receiver commit the crime of theft. The seventy-fifth item, not giving consent. The Sanghika Vinaya volume twenty says that there are two kinds of judging matters: one is explaining the Vinaya, and the other is performing the seven Karmas and separate dwelling, etc. The seventy-seventh item, Bhikkhus fighting together, belongs to the common fighting included in the four disputes. Hearing the sound constitutes a Tika offense. According to the Vinaya, if two people are talking in a dark place, they should snap their fingers, strike a chime, or cough to startle them, otherwise it constitutes a Dukkata offense. The same applies to two people walking in front. The seventy-ninth item, slapping a Bhikkhu with the palm of the hand, facing the other person with the side of the palm is called 'Tuan'. The eighty-first item, the precept of entering the royal palace without a reason. 'Kshatriya (Kshatriya, the second rank in the Indian caste system, usually warriors and rulers) water-anointed king' refers to the royal family among the four castes. 'Water-anointed king' means that since the ancestors, water has been poured on the head when ascending the throne, and they are descendants of this kind of king. Also, 'king' refers to this kind of king. It means that when ascending the throne, a great Brahmin (Brahmin, the highest rank in the Indian caste system, usually priests and scholars) who is proficient in the Four Vedas (Four Vedas, the four oldest scriptures of Hinduism) is invited to be the king's teacher, and water from the four seas is poured on the king's head to symbolize auspiciousness and to govern the four seas, so it is called the water-anointed king. 'Not yet out' refers to the time when the king is enjoying himself with the concubines and has not yet come out.

密室婇女未還常居之處也。未藏寶者準上有寶戒中。男以女為寶。故知婇女是王所寶。譬如七寶。此婇女寶未隱藏時比丘輒見犯也。門閾者多論第九王宮外門前一限木也。有請喚命梵等難緣不犯也。第八十二捉寶戒。寶者七寶。寶莊嚴具者下至錫镴為莊嚴具。捉皆是犯。多論第五云。畜寶是三十戒攝。若捉他寶若自說凈寶。但捉得提。是九十事攝也。準此直提即是犯限。舊人捉遺寶者太局也。除僧伽藍中者。若於伽藍中有人遺落。若不為收恐謗比丘故開收之。準僧祇十八大會供養金銀塔像凈人捉。故知先須使凈人收。若無凈人比丘方可自手收取也。及寄宿處者。比丘道行儻寄他舍。他舍有寶無人守護恐失招謗。開收同前。文云。若比丘在僧伽藍已下廣前除緣句也。作如是因緣非餘者。作為收意即在開限。非余無緣輒捉意也。第八十三非時入聚落戒。非時者午後至明相未出也。此戒制白恐人賒逸無事入村舉事白人表非無故也。準律白時須白同住。應云大德今日非時至其防某巷某甲家愿善憶持。若須相覓請知我處。即成囑授。未必要須具儀脩敬等也。若路由村過或請喚等不犯。不同僧祇村側展轉相白方入也。第八十五。兜羅綿者柳花[廿/補]臺等。準律緣起多停小蟲恐損故制也。第八十六針筒小用而大費功故制也。第八

【現代漢語翻譯】現代漢語譯本密室婇女（侍女）未還，（比丘）常居之處。未藏寶者，準上有寶戒中。男以女為寶，故知婇女是王所寶，譬如七寶。此婇女寶未隱藏時，比丘輒見，犯也。門閾（門檻）者，多論第九王宮外門前一限木也。有請喚、命梵等難緣，不犯也。第八十二捉寶戒。寶者，七寶。寶莊嚴具者，下至錫镴為莊嚴具。捉皆是犯。多論第五云：『畜寶是三十戒攝。若捉他寶，若自說凈寶，但捉得提。』是九十事攝也。準此直提即是犯限。舊人捉遺寶者太局也。除僧伽藍（寺院）中者。若於伽藍中有人遺落，若不為收，恐謗比丘故開收之。準僧祇十八大會供養金銀塔像，凈人捉。故知先須使凈人收，若無凈人，比丘方可自手收取也。及寄宿處者，比丘道行儻寄他舍，他舍有寶無人守護，恐失招謗，開收同前。文云：『若比丘在僧伽藍已下廣前除緣句也。』作如是因緣，非餘者。作為收意，即在開限。非余無緣輒捉意也。第八十三非時入聚落戒。非時者，午後至明相未出也。此戒制白，恐人賒逸無事入村，舉事白人表非無故也。準律白時須白同住，應云：『大德，今日非時至其防某巷某甲家，愿善憶持。若須相覓，請知我處。』即成囑授，未必要須具儀脩敬等也。若路由村過，或請喚等，不犯。不同僧祇村側展轉相白方入也。第八十五。兜羅綿（木棉）者，柳花[廿/補]臺等。準律緣起，多停小蟲恐損故制也。第八十六針筒小用而大費功故制也。第八

【English Translation】 English version The maidens in the private chamber have not yet returned to their usual dwelling place. 'Not hiding treasures' refers to the precept concerning treasures mentioned above. Men consider women as treasures, hence the maidens are treasures of the king, like the seven precious gems. If a Bhiksu (Buddhist monk) sees these maidens before they are hidden, he commits an offense. 'Threshold' refers to the wooden barrier in front of the outer gate of the king's palace, as mentioned in the ninth chapter of the Mahavibhasa. Being summoned, or due to difficulties such as Brahma's command, is not an offense. The eighty-second precept concerns touching treasures. 'Treasures' refers to the seven precious gems. 'Ornaments of treasure' refers to even tin or pewter used as ornaments. Touching them is an offense. The fifth chapter of the Mahavibhasa says: 'Possessing treasures is included in the thirty precepts. If one touches another's treasure, or declares a treasure to be pure, merely touching it results in a tishya.' This is included in the ninety matters. According to this, directly touching it is the limit of the offense. The old interpretation of touching lost treasures is too narrow. Except for those within the Sangharama (monastery). If someone loses something within the Sangharama, if it is not collected, it may cause slander against the Bhiksus, so it is permissible to collect it. According to the eighteenth chapter of the Sanghika, during a grand assembly offering to golden and silver stupas and images, a layperson should handle it. Therefore, it is known that a layperson must be made to collect it first. If there is no layperson, then the Bhiksu may collect it himself. And in lodging places, if a Bhiksu is traveling and happens to lodge in someone else's house, and there are treasures in the house without anyone guarding them, fearing loss and causing slander, it is permissible to collect them as before. The text says: 'If a Bhiksu is in the Sangharama, the preceding clauses excluding conditions are broadly applicable.' Creating such a condition, and not others, means that the intention to collect is within the permissible limit. It is not permissible to touch it without any reason. The eighty-third precept concerns entering a village at an improper time. 'Improper time' refers to after noon until the first light of dawn has not yet appeared. This precept prohibits informing, fearing that people will idly enter the village without reason. Informing people shows that it is not without reason. According to the Vinaya, when informing, one must inform those living together, saying: 'Venerable ones, today I am going to the house of so-and-so in such-and-such alley at an improper time, please remember this well. If you need to find me, please know where I am.' This constitutes entrusting, and it is not necessary to perform rituals or show respect, etc. If one is passing through the village, or is summoned, etc., it is not an offense. This is different from the Sanghika, where one must inform each other in turn at the edge of the village before entering. The eighty-fifth. 'Kapok cotton' refers to willow catkins, etc. According to the Vinaya's origin, many small insects may stop there, fearing damage, hence it is prohibited. The eighty-sixth, a needle case is made because it is a small use but a great waste of effort. The eighty-

十七過量坐具戒文舉初制。長佛二搩廣一搩半。后因迦留陀夷身大嫌小佛開廣長各半搩手。合是二半及二也。計長五尺闊四尺也。作坐具法兩復安褋四周安緣。一長一短如五條相。名為割截。今時不行此法也。第八十八患創開內著衣上著好裙也。余文易了。單提懺法準上三十戒中長衣戒說。但除舍財唯取懺法即是也。第六大段四提舍尼分三如前。波羅提者翻為別也。提舍尼者翻為自說罪。謂別別對人自說罪也。別列戒相中。第一戒在白衣家非親尼邊受食咽咽犯。或比丘病或置地與比丘不犯也。此之四戒從懺為名。故戒文中舉懺詞句。應請懺主云。大德一心念我比丘某甲今請大德為波羅提提舍尼。懺悔主等乃至慈愍故(一說)。次懺具儀云。大德一心念我比丘某甲至白衣家。從非親里比丘尼受食咽咽犯可呵法。不憶數(或隨數稱)。所不應為。我今向大德悔過(一說)。語云自責汝心。答云可爾或可雲頂戴持。第二戒赴請會坐。有尼偏心越次指授。若無一比丘呵云大姊且止須待比丘食竟者。預食之人咽咽犯。第三戒有學白衣竭貧行施。乃至身肉法爾不吝。佛愍貧苦制諸比丘作記識學家。白二羯磨防護五眾不聽受食。比丘故違于如是學家食咽咽犯。或先疏請或比丘病或置地與比丘不犯者。令隨少分獲施福也。彼家還富令從

【現代漢語翻譯】現代漢語譯本十七、關於過量坐具戒的制定：最初規定長度為佛二搩（約合多少尺寸，需要查證），寬度為一搩半（約合多少尺寸，需要查證）。後來因為迦留陀夷（Kālodāyin，人名，身材高大）嫌坐具太小，佛陀開許可以各自增加半搩手（約合多少尺寸，需要查證）。加起來就是兩個半搩和兩個半搩，計算下來長度為五尺，寬度為四尺（此處尺寸為約數，需要根據「搩手」的實際尺寸進行換算）。製作坐具的方法是兩層縫合，四周安上鑲邊，一長一短，如同五條袈裟的形相，稱為割截。現在已經不實行這種方法了。

第八十八、關於患處開裂，在裡面穿著衣服，外面穿著好裙子的戒律。其餘的文字容易理解。單獨提出懺悔的方法，參照前面三十戒中的長衣戒來說明。但是去除舍財（捨棄財物），只取懺悔的方法就可以了。

第六大段，關於四提舍尼（Paṭidesanīya，應懺悔法）分為三部分，如同前面所說。波羅提（Pāṭi，分別）的意思是『別』，提舍尼（desanīya，應說）的意思是『自說罪』，指的是分別地對人自說罪過。在分別列出的戒相中，第一條戒是在白衣（在家信徒）家，從非親屬的比丘尼（bhikkhunī，比丘尼）處接受食物，每嚥一口就犯戒。如果是比丘生病，或者放置在地上交給比丘，就不犯戒。這四條戒以懺悔為名，所以在戒文中舉出懺悔的詞句。應該請懺悔的主持人說：『大德，請一心念我比丘某甲，現在請大德為我做波羅提提舍尼，懺悔主持人等乃至慈愍的緣故（一種說法）。』接下來是懺悔的完整儀軌，說：『大德，請一心念我比丘某甲，到白衣家，從非親屬的比丘尼處接受食物，每嚥一口就犯可呵法（應該呵責的行為）。不記得次數（或者隨著次數稱說），是不應該做的。我現在向大德悔過（一說）。』（懺悔主持人）說：『自責你的心。』（懺悔者）回答說：『是的』或者說：『頂戴奉持。』

第二條戒是應邀赴會就坐，有比丘尼偏袒一方，越過次序指派食物。如果沒有一個比丘呵斥說：『大姊，請停止，需要等待比丘食用完畢。』預先食用的人，每嚥一口就犯戒。

第三條戒是有學（Sekkha，有學位的在家眾）的白衣竭盡貧困進行佈施，乃至身體、肉都不吝惜。佛陀憐憫貧苦，制定諸位比丘作記號識別有學的人家，通過白二羯磨（通過兩次表決的僧團決議）來防護五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼），不允許接受他們的食物。比丘故意違背，在這樣的有學人家食用食物，每嚥一口就犯戒。或者事先已經疏遠邀請，或者比丘生病，或者放置在地上交給比丘，就不犯戒，這是爲了讓他們隨少分獲得佈施的福報。讓他們那家還能夠富裕，讓他們能夠繼續佈施。

【English Translation】 English version Seventeenth, regarding the initial establishment of the rule against using oversized sitting cloths: Initially, the length was prescribed as two vidatthi (a hand-span, need to verify the exact measurement) of the Buddha and the width as one and a half vidatthi (need to verify the exact measurement). Later, because Kālodāyin (a person's name, known for his large physique) complained that the sitting cloth was too small, the Buddha allowed each dimension to be increased by half a vidatthi (need to verify the exact measurement). Adding them together, it becomes two and a half vidatthi and two and a half vidatthi. Calculated, the length is five feet and the width is four feet (these foot measurements are approximate and need to be converted based on the actual size of a vidatthi). The method of making the sitting cloth is to sew two layers together, attach a border around the four sides, one long and one short, resembling the appearance of a five-strip kasaya (monk's robe), called 'cutting'. This method is no longer practiced today.

Eighty-eighth, regarding the rule about having a wound that opens up, wearing clothes underneath and a good skirt on top. The remaining text is easy to understand. Singling out the method of confession, refer to the long robe rule among the previous thirty rules for explanation. However, remove the giving up of possessions (giving up belongings) and only take the method of confession.

Sixth major section, regarding the four Paṭidesanīya (things to be confessed), divided into three parts, as mentioned before. Pāṭi (separately) means 'separate', and desanīya (to be confessed) means 'self-declaration of offense', referring to separately confessing offenses to someone. In the separately listed precepts, the first precept is that in the house of a layperson, receiving food from a bhikkhunī (female monastic) who is not a relative, each swallow constitutes an offense. If the bhikkhu (male monastic) is sick, or if the food is placed on the ground and given to the bhikkhu, it is not an offense. These four precepts are named after confession, so the words of confession are mentioned in the precept text. One should invite the confessor to say: 'Venerable sir, please focus your mind on me, bhikkhu so-and-so, now I invite the venerable sir to perform Paṭidesanīya for me, for the sake of the confessor and so on, even compassion (one explanation).' Next is the complete ritual of confession, saying: 'Venerable sir, please focus your mind on me, bhikkhu so-and-so, going to the house of a layperson, receiving food from a bhikkhunī who is not a relative, each swallow constitutes an offense of blameworthy conduct (behavior that should be blamed). I do not remember the number of times (or state the number of times), it is something that should not be done. Now I confess to the venerable sir (one saying).' (The confessor) says: 'Reproach your heart.' (The confessor) replies: 'Yes' or says: 'I respectfully accept and uphold it.'

The second precept is that when invited to a gathering and seated, if a bhikkhunī is partial and assigns food out of order. If there is not a single bhikkhu to rebuke, saying: 'Elder sister, please stop, it is necessary to wait for the bhikkhus to finish eating.' The person who eats beforehand, each swallow constitutes an offense.

The third precept is that a sekha (a layperson with training) layperson exhausts their poverty to give alms, even their body and flesh are not spared. The Buddha, pitying the poor, established that all bhikkhus should mark and recognize the households of sekha, and through bajjhakamma (formal acts of the Sangha) to protect the five groups (bhikkhus, bhikkhunis, sikkhamanas, samaneras, and samaneris), not allowing them to receive their food. If a bhikkhu deliberately violates this, eating food in such a sekha's household, each swallow constitutes an offense. Or if a distant invitation has been made beforehand, or if the bhikkhu is sick, or if the food is placed on the ground and given to the bhikkhu, it is not an offense, this is to allow them to obtain a small portion of the merit of giving. Let that family become wealthy again, so that they can continue to give alms.

僧乞解此羯磨。白二解之。廣如律辨。第四戒居迥險處僧伽藍內受他送食恐賊劫奪故制也。有四種開。一先語檀越仍來制令藍外迎取。二比丘有病。三置地與比丘。四教人與比丘(準律教人與不犯也)。此四開中隨一不犯。隨違四開展轉遂至自手受犯。文相可知。第三結已審持一準上釋可知也。第七大段百眾學法。文三如前。七明所依教。二列罪名相。三結已審持。第二列罪中涅槃僧者。正梵音云濕婆珊𤥶。此云裙也。當齊整著者。準律不齊有其五種。一者太高者至膝。二者太下繫帶在齊下。三象鼻謂垂前一角。四多羅樹葉謂垂前二角。五細褶謂繞腰褶皺。良由西國裙無腰帶直將橫㲲繞身。前牽使上至齊。左右擪略以條急系。即是其儀。是故不令垂角細褶。今此方土旋帶安腰褶已先定。但護高下余則勿論。薩婆多論第九云。踝上一搩手。上下過者名高下著。比丘及沙彌遠行時應踝上二搩手上至膝。尼下三眾一切時踝上一搩手。五分第十云。高者半脛已上。下者從踝已下。毗尼母論踝上三指。古來行事意依母論順此方宜也。今詳西土節氣暄和人多儉約。所以衣服不尚褒長。此土俗儀人多華飾。處居寒雪禮貴衣冠。若順彼方返招譏丑。故須裁處取其折里。隨時量度不可全同彼也。若犯此篇準律兩義。第一義者若心故作即犯

二罪。一高下犯吉。二以故作故犯非威儀吉。第二義者若不故作單犯吉羅。欲懺之時先請懺主次正懺罪。準上長衣戒中明之。故母論第八云。故作下者一人前懺。(下謂罪中極下也)。十誦第十九云。佛在王舍作念云。我當觀過去諸佛云何著泥洹僧。空中凈居天白佛云。過去至周齊著(觀未來亦爾)。多論云。此篇輕故弟子不生重心故觀去來反凈居天。今詳此篇勸應當學良由此也。第二著三衣戒亦五相犯。一高者過腳𨄔上。二下者露脅。三象鼻謂左肘外垂一角也。四多羅樹葉謂通肩帔時後褰而前垂兩角也。五細褶安緣。三四反抄衣戒。祇二十一云。風雨時得抄一邊。若袒右肩得抄左邊。若通肩帔得抄右邊。不得令肘現。七八覆頭戒。祇雲和上阇梨前不得覆頭坐。風寒等不得全覆。當覆半頭一耳。見長老當挽卻。十八十九不好覆身。律云身處處露也。僧祇云。若有露身坐者方便令取物也。二十二三不靜默者高聲語言也。二十四五戲笑者僧祇云。師前不得笑。若有可笑事起無常苦空無我等想。二十六正意受食。不令捐棄也。五分云左手一心擎缽右手扶緣。二十七八溢缽而棄故制平缽受也。二十九羹飯等食者謂須羹飯相待。不得食飯盡而方食羹或時翻此也。三十次第食者。不令缽中處處亂取也。三十四視比坐缽。謂視比坐缽

【現代漢語翻譯】現代漢語譯本二罪：一、以高下的心態觸犯關於威儀的規定（吉，指小罪）。二、明知故犯非威儀的規定（吉，指小罪）。第二種情況，如果不是明知故犯，只是偶爾犯錯，則只犯輕罪（吉羅，指更輕的罪）。想要懺悔的時候，首先要請懺悔的主持人，然後正式懺悔罪過。參照上面長衣戒中的說明。《薩婆多毘尼毘婆沙》第八卷說：『故意犯下等罪的，在一個人面前懺悔即可。』（下等罪是指罪中最輕的）。《十誦律》第十九卷說：『佛陀在王舍城時，心中想道：我應當觀察過去諸佛是如何穿著僧伽梨的。』空中的凈居天告訴佛陀說：『過去諸佛乃至周齊都是這樣穿著的（觀察未來諸佛也是如此）。』《大毘婆沙論》說：『因為此篇所說的罪過輕微，弟子們不會特別重視，所以要觀察過去和未來的佛陀，反而要請凈居天來解說。』現在詳細考察此篇，勸勉大家應當學習，原因就在這裡。第二條關於穿著三衣的戒律，也有五種觸犯的情況：一、過高，指僧伽梨超過腳踝之上。二、過低，指露出腋下。三、象鼻，指左肘外垂下一角。四、多羅樹葉，指通肩披衣時，後面捲起而前面垂下兩角。五、細褶安緣。第三和第四條是關於反抄衣的戒律。《根本說一切有部毗奈耶》第二十一卷說：『颳風下雨的時候，可以抄起一邊。如果袒露右肩，可以抄起左邊。如果通肩披衣，可以抄起右邊。』不得讓手肘露出來。第七和第八條是關於覆頭的戒律。《根本說一切有部毗奈耶》說：『在和尚（Upadhyaya）和阿阇梨（Acarya）面前，不得覆頭而坐。颳風寒冷等情況，不得完全覆蓋，應當覆蓋半個頭或一隻耳朵。見到長老的時候，應當拉下來。』第十八和第十九條是不好好覆蓋身體的戒律。《律藏》說，身體到處都露出來了。《僧祇律》說：『如果有人露出身體坐著，要方便地讓他拿東西遮蓋。』第二十二和第二十三條是不靜默，大聲說話。第二十四和第二十五條是戲笑。《僧祇律》說：『在師父面前不得嬉笑。如果有可笑的事情發生，應當思維無常、苦、空、無我等道理。』第二十六條是正意受食，不隨意丟棄食物。《五分律》說，左手一心托缽，右手扶著缽的邊緣。第二十七和第二十八條是食物溢出缽外而丟棄，所以制定了平缽受食的規定。第二十九條是羹飯等食物，指需要羹和飯互相配合著吃。不得吃完飯才吃羹，或者反過來。第三十條是次第食，不應該在缽中到處亂取食物。第三十四條是看其他比丘的缽，指看其他比丘的缽。

【English Translation】 English version Two offenses: 1. Offending against the rules of conduct (Kiḷa) with a superior or inferior attitude. 2. Knowingly violating the rules of conduct (Kiḷa). In the second case, if the offense is not intentional but accidental, it is only a minor offense (Gila). When one wishes to confess, one should first invite the confessor and then formally confess the offense. Refer to the explanation in the above rule regarding long robes. The Sarvāstivāda-vinaya-vibhāṣā (故母論) Volume 8 says: 'For intentionally committing a lower offense (下), one can confess in front of one person.' (Lower offense refers to the lightest of offenses). The Daśabhāṇavāra-vinaya (十誦律) Volume 19 says: 'The Buddha, while in Rājagṛha (王舍城), thought: I should observe how the Buddhas of the past wore the saṃghāṭī (泥洹僧).』 A Śuddhāvāsa (凈居天) deity in the sky told the Buddha: 『The Buddhas of the past, even up to 周齊, wore it in this way (observing the Buddhas of the future is also the same).』 The Mahāvibhāṣā (多論) says: 『Because the offenses mentioned in this section are minor, disciples do not pay much attention to them, so one should observe the Buddhas of the past and future, and instead ask the Śuddhāvāsa deities to explain.』 Now, upon detailed examination of this section, it is recommended that everyone should learn from it, and this is the reason why. The second rule regarding wearing the three robes also has five types of offenses: 1. Too high, referring to the saṃghāṭī being above the ankles. 2. Too low, referring to the armpits being exposed. 3. Elephant trunk, referring to one corner hanging down outside the left elbow. 4. Tala tree leaf, referring to when wearing the robe over the shoulders, the back is rolled up and two corners hang down in front. 5. Fine pleats are properly arranged. The third and fourth rules are about reversing the order of the robes. The Mūlasarvāstivāda-vinaya (祇) Volume 21 says: 'During windy or rainy weather, one may fold up one side. If the right shoulder is exposed, one may fold up the left side. If wearing the robe over the shoulders, one may fold up the right side.' The elbows must not be exposed. The seventh and eighth rules are about covering the head. The Mūlasarvāstivāda-vinaya (祇) says: 'In front of the Upadhyaya (和上) and Acarya (阇梨), one must not sit with the head covered. During windy or cold weather, one must not cover the head completely, but should cover half of the head or one ear. When seeing an elder, one should pull it back.' The eighteenth and nineteenth rules are about not properly covering the body. The Vinaya (律) says that the body is exposed everywhere. The Saṃghika-vinaya (僧祇律) says: 'If someone is sitting with their body exposed, one should find a way to have them take something to cover themselves.' The twenty-second and twenty-third rules are about not being silent and speaking loudly. The twenty-fourth and twenty-fifth rules are about joking and laughing. The Saṃghika-vinaya (僧祇律) says: 'One must not laugh in front of the teacher. If there is something funny, one should contemplate impermanence, suffering, emptiness, and non-self.' The twenty-sixth rule is about receiving food with proper intention and not discarding food at will. The Pañcavargika-vinaya (五分律) says that the left hand should hold the bowl with one mind, and the right hand should support the edge of the bowl. The twenty-seventh and twenty-eighth rules are about food overflowing the bowl and being discarded, so the rule of receiving food in a level bowl was established. The twenty-ninth rule is about soup and rice, referring to the need for soup and rice to be eaten together. One must not finish the rice before eating the soup, or vice versa. The thirtieth rule is about eating in order, one should not randomly take food from different places in the bowl. The thirty-fourth rule is about looking at the bowls of other bhikkhus (比丘), referring to looking at the bowls of other bhikkhus (比丘).

中嫌施主不平也。三十五系缽想者。婆沙論中觀缽作髑髏想。僧祇云。端心觀缽不得放缽在前共比坐語。若有緣須語左手撫缽上。若行食人到第三人時。當先修缽預待。三十八含飯者。僧祇雲師長喚時咽未盡。能使聲不異者得應。若不得應咽已應。若前人嫌者應答口中有食。四十遺落者。僧祇二十二云。當段段可口食。若食餅當手作分令可口食。四十一頰食者。祇云不得從一頰回至一頰。當一邊嚼即嚼邊咽。四十五振手者食粘手振之污傍人也。四十七污手捉飯器者。西方以手吃食。捉食之手名污手也。五分云。食手者食污其手及肥膩也。四十八洗缽水。五分云不以缽中有飯水灑白衣屋內應當學。四十九生草上者。祇云夏月生草並茂無空缺處。當在駱駝牛馬等行處。若無當瓦石上。若無當乾草上。五十水中者祇雲水卒浮滿當土塊瓦石上。六十一藏財塔中。若三寶物等為堅牢故隱密不現。無狼藉相不犯。九十四上樹除緣者。命難等緣也。九十五老病比丘開從僧乞白二羯磨許杖絡囊。如律雜揵度辨。第八大段七滅諍法文亦分三。一依教滅諍。二列罪名相。三結已審持。初文復二。初至戒經中來辨所依教。文言七滅諍法者本音名七毗尼法也。第二若有已下辨用滅諍。諍或容起故云若有也。起必須殄故即應除也。諍體不同總有四

【現代漢語翻譯】現代漢語譯本中嫌施主不平也。三十五系缽想者：《婆沙論》（Vibhasa）中觀缽作髑髏想。《僧祇律》（Samghika-vinaya）云：『端心觀缽，不得放缽在前，共比坐語。若有緣須語，左手撫缽上。若行食，人到第三人時，當先修缽預待。』三十八含飯者：《僧祇律》（Samghika-vinaya）云：『師長喚時，咽未盡，能使聲不異者，得應。若不得應，咽已應。若前人嫌者，應答口中有食。』四十遺落者：《僧祇律》（Samghika-vinaya）二十二云：『當段段可口食。若食餅，當手作分，令可口食。』四十一頰食者：《僧祇律》（Samghika-vinaya）云：『不得從一頰回至一頰。當一邊嚼，即嚼邊咽。』四十五振手者：食粘手振之，污傍人也。四十七污手捉飯器者：西方以手吃食，捉食之手名污手也。《五分律》（Mahisasaka-vinaya）云：『食手者，食污其手及肥膩也。』四十八洗缽水：《五分律》（Mahisasaka-vinaya）云：『不以缽中有飯水灑白衣屋內，應當學。』四十九生草上者：《僧祇律》（Samghika-vinaya）云：『夏月生草並茂，無空缺處。當在駱駝牛馬等行處。若無，當瓦石上。若無，當乾草上。』五十水中者：《僧祇律》（Samghika-vinaya）云：『水卒浮滿，當土塊瓦石上。』六十一藏財塔中：若三寶物等，為堅牢故，隱密不現，無狼藉相，不犯。九十四上樹除緣者：命難等緣也。九十五老病比丘開從僧乞白二羯磨許杖絡囊。如律《雜犍度》（Ksudrakavastu）辨。第八大段七滅諍法文亦分三：一、依教滅諍；二、列罪名相；三、結已審持。初文復二：初至戒經中來辨所依教。文言七滅諍法者，本音名七毗尼法（Sapta Vinaya Dharma）也。第二若有已下辨用滅諍。諍或容起，故云若有也。起必須殄，故即應除也。諍體不同，總有四。

【English Translation】 English version It is suspected that the almsgiver is treated unfairly. Regarding the thirty-fifth contemplation on the bowl, the Vibhasa (Vibhasa) states that one should contemplate the bowl as a skull. The Samghika-vinaya (Samghika-vinaya) says: 'Focus your mind on the bowl, do not place the bowl in front of you and sit and talk. If there is a reason to speak, touch the bowl with your left hand. If you are walking for food and reach the third person, you should prepare your bowl in advance.' Regarding the thirty-eighth, eating with food in the mouth, the Samghika-vinaya (Samghika-vinaya) says: 'When the teacher calls, if you can respond without altering your voice while the food is not yet fully swallowed, you may respond. If you cannot respond, respond after swallowing. If the person in front is displeased, you should answer that you have food in your mouth.' Regarding the fortieth, dropping food, the Samghika-vinaya (Samghika-vinaya) 22 says: 'One should eat in portions that are easy to consume. If eating a cake, one should divide it by hand into portions that are easy to consume.' Regarding the forty-first, eating with food in the cheek, the Samghika-vinaya (Samghika-vinaya) says: 'One should not move food from one cheek to another. When chewing on one side, one should chew and swallow on that side.' Regarding the forty-fifth, shaking the hand, shaking the hand when food sticks to it will soil others. Regarding the forty-seventh, holding the food container with a soiled hand, in the West, food is eaten with the hand. The hand that holds the food is called a soiled hand. The Mahisasaka-vinaya (Mahisasaka-vinaya) says: 'The hand that eats is soiled by the food and grease.' Regarding the forty-eighth, washing the bowl water, the Mahisasaka-vinaya (Mahisasaka-vinaya) says: 'One should not sprinkle the water with rice in the bowl inside the house of a layperson; one should learn this.' Regarding the forty-ninth, placing it on living grass, the Samghika-vinaya (Samghika-vinaya) says: 'In the summer months, the grass grows luxuriantly, with no empty spaces. It should be placed where camels, cattle, and horses walk. If there is none, it should be placed on tiles or stones. If there is none, it should be placed on dry grass.' Regarding the fiftieth, placing it in water, the Samghika-vinaya (Samghika-vinaya) says: 'When the water suddenly floods, it should be placed on clods of earth, tiles, or stones.' Regarding the sixty-first, hiding wealth in a stupa, if it is for the sake of the Three Jewels (Triratna) or other items, for the sake of firmness, it is hidden and not visible, without a messy appearance, it is not a violation. Regarding the ninety-fourth, climbing a tree except for a reason, such as a life-threatening reason. Regarding the ninety-fifth, an old and sick Bhikkhu (Bhikkhu) is allowed to request a white second karma (karma) from the Sangha (Sangha) to allow a staff and carrying bag, as explained in the Ksudrakavastu (Ksudrakavastu) according to the Vinaya. The eighth major section on the seven methods for settling disputes is also divided into three: 1. Settling disputes according to the teachings; 2. Listing the names and characteristics of offenses; 3. Concluding with careful adherence. The first section is further divided into two: The first part, up to the Vinaya Sutra, explains the teachings to be relied upon. The text states that the seven methods for settling disputes are originally called the Seven Vinaya Dharmas (Sapta Vinaya Dharma). The second part, beginning with 'If there is,' explains the use of settling disputes. Disputes may arise, hence the phrase 'If there is.' If they arise, they must be eliminated, so they should be removed. The nature of disputes differs, totaling four.

種。一言諍。二覓諍。三犯諍。四事諍。對此三門分別。一釋名。二體治。三結罪。言釋名者諍理生諍名為言諍。求過生諍名為覓諍。評犯生諍名為犯諍。羯磨生諍名為事諍。次體治者。總辨體者大僧大尼各當眾諍令僧朋儻乖別過生。是四諍攝。若與五眾異類互諍無乖破事非四諍攝。次別辨者。一明言諍。三藏理事立敵紛然名之為言。如聲論師出家為僧。仍執舊計立聲為常。無質礙故。猶如虛空。佛法破云。聲是無常所作性故。譬如瓶等。然聲事一常無常理立敵互諍。是言諍體。此諍自有下品上品。若辨治者於七藥中總而言之用二藥治。言七藥者戒文所列如其次第。一現前毗尼此有二義。一者別用現前。謂以面對判斷言諍名曰現前。二者通用現前。通判諸諍皆須面對悉名現前。二憶念毗尼。三不癡毗尼。四自言治毗尼。五罪處所毗尼。謂如有人被他舉罪初引后違。僧作白四治罰令引實罪處所。由此滅諍名曰毗尼。戒文名為覓罪相者。詰問求覓令引實罪義意同也。六多人語毗尼戒。文名為多人覓罪者。罪是諍過。非是五篇犯罪之罪也。此中意說。用多人語求覓聲論執常之過判為非理也。七草布地毗尼。上來七中若治言諍下品之者。唯以現前一滅滅之。謂上所辨別用現前者是也。于中隨於八處判滅。謂或自界求一勝德。或

【現代漢語翻譯】現代漢語譯本種。一言諍（因言語而起的爭端）。二覓諍（尋找過失而起的爭端）。三犯諍（因違犯戒律而起的爭端）。四事諍（因事務而起的爭端）。對此三門分別：一釋名，二體治，三結罪。言釋名者：諍理生諍名為言諍。求過生諍名為覓諍。評犯生諍名為犯諍。羯磨生諍名為事諍。次體治者：總辨體者，大僧大尼各當眾諍，令僧朋儻乖別過生，是四諍攝。若與五眾異類互諍，無乖破事，非四諍攝。次別辨者：一明言諍。三藏理事立敵紛然，名之為言。如聲論師出家為僧，仍執舊計，立聲為常，無質礙故，猶如虛空。佛法破云：『聲是無常，所作性故，譬如瓶等。』然聲事一，常無常理立敵互諍，是言諍體。此諍自有下品上品。若辨治者，於七藥中總而言之，用二藥治。言七藥者，戒文所列如其次第：一現前毗尼（當面解決爭端的規則），此有二義：一者別用現前，謂以面對判斷言諍名曰現前。二者通用現前，通判諸諍皆須面對悉名現前。二憶念毗尼（通過回憶來解決爭端的規則）。三不癡毗尼（通過確認心智健全來解決爭端的規則）。四自言治毗尼（通過當事人自己承認錯誤來解決爭端的規則）。五罪處所毗尼（確定犯罪地點來解決爭端的規則），謂如有人被他舉罪，初引后違，僧作白四治罰令引實罪處所，由此滅諍名曰毗尼。戒文名為覓罪相者，詰問求覓令引實罪，義意同也。六多人語毗尼（通過多數人的意見來解決爭端的規則），戒文名為多人覓罪者，罪是諍過，非是五篇犯罪之罪也。此中意說，用多人語求覓聲論執常之過，判為非理也。七草布地毗尼（通過不追究過往來解決爭端的規則）。上來七中，若治言諍下品之者，唯以現前一滅滅之，謂上所辨別用現前者是也。于中隨於八處判滅，謂或自界求一勝德，或

【English Translation】 English version These are the types: 1. Speech Dispute (a dispute arising from speech). 2. Seeking Dispute (a dispute arising from seeking faults). 3. Offense Dispute (a dispute arising from violations of precepts). 4. Matter Dispute (a dispute arising from affairs). Regarding these three categories, there are distinctions: 1. Explanation of Names, 2. Substance and Treatment, 3. Conclusion of Offense. Explanation of Names: A dispute arising from conflicting principles is called a Speech Dispute. A dispute arising from seeking faults is called a Seeking Dispute. A dispute arising from evaluating offenses is called an Offense Dispute. A dispute arising from 'karma' (羯磨) is called a Matter Dispute. Next, Substance and Treatment: Generally speaking, the substance involves a large Sangha (僧伽，community of monks) or a large group of nuns, each dealing with disputes within the assembly, causing discord and separation among the monastic community, which are encompassed by the four disputes. If disputes occur with different types of individuals from the five assemblies (五眾，bhikshus, bhikshunis, shramaneras, shramanerikas, and shikshamanas), without causing discord or disruption, they are not encompassed by the four disputes. Next, specific distinctions: 1. Clarifying Speech Dispute. When principles and matters from the Three Baskets (三藏，Tripitaka) are used to establish opposing arguments, it is called Speech. For example, if a 'Sound Theorist' (聲論師) becomes a monk but still adheres to old views, asserting that sound is permanent because it has no substance or obstruction, like space, the Buddha's teachings refute this, saying, 'Sound is impermanent because it is produced, like a pot.' However, the matter of sound, whether it is permanent or impermanent, involves establishing opposing arguments and disputing, which is the substance of Speech Dispute. This dispute has lower and higher grades. If distinguishing the treatment, generally speaking, among the Seven Remedies (七藥), two remedies are used. The Seven Remedies are listed in the precepts in the following order: 1. 'Presence Vinaya' (現前毗尼, rules for resolving disputes in the presence of all parties), which has two meanings: one is specifically using presence, meaning judging speech disputes face-to-face is called presence; the other is generally using presence, meaning all disputes must be judged face-to-face, which is called presence. 2. 'Remembrance Vinaya' (憶念毗尼, rules for resolving disputes through recollection). 3. 'Non-Insanity Vinaya' (不癡毗尼, rules for resolving disputes by confirming sanity). 4. 'Confession Vinaya' (自言治毗尼, rules for resolving disputes through confession). 5. 'Place of Offense Vinaya' (罪處所毗尼, rules for resolving disputes by determining the location of the offense), meaning if someone is accused by others, initially admitting but later denying, the Sangha performs a 'White Four Karma' (白四羯磨) to punish them, leading them to admit the actual place of the offense, thereby extinguishing the dispute, which is called Vinaya. The precept text is called 'Seeking the Appearance of Offense,' meaning questioning and seeking to lead them to admit the actual offense, with the same meaning. 6. 'Majority Rule Vinaya' (多人語毗尼, rules for resolving disputes through majority opinion), the precept text is called 'Many People Seeking Offense,' where offense refers to the fault in the dispute, not the offense of the five categories of offenses (五篇). The intention here is to use the words of many people to seek the fault of the Sound Theorist's adherence to permanence, judging it as unreasonable. 7. 'Covering with Grass Vinaya' (草布地毗尼, rules for resolving disputes by covering up past offenses). Among the above seven, if treating the lower grade of Speech Dispute, only presence is used to extinguish it, which is the specifically used presence mentioned above. Among them, it is judged and extinguished in eight places, meaning either seeking a superior virtue within one's own boundary, or

二或三。或至僧位或他界內或僧或三或二或一。漸次流轉隨應八處諍者。心伏名為現前毗尼一滅滅也。然八滅中三德已下具三現前。一者法現前如判聲常以為非理是也。二毗尼現前謂勸受此判。三人現前謂判諍人及起諍人也。若四人已上具五現前謂加結界成就及能滅僧也。此之三五皆是面對判定之義悉名現前。然僧位中恐有惡人妄伴諍事。故單白差具十德者別集一處共互斷事。正斷之時亦須取彼諸惡人欲。又于坐中驅出三人。一者若有比丘不誦戒不學律藏作非法語。應作單白驅出此人。二者誦戒不學大藏執少許文亦白驅出。三者法師比丘以言辭力強說道理亦白驅出。驅出已后如法判定。諍事滅后更發起者波逸提。下發諍皆準此(上發諍戒道理悉在此中明之)。若上品言諍於前八處皆不能滅須二滅滅。謂多人語及現前。現前即是通用。現前謂離多人無別體性。自下現前悉準此釋。言多人者謂作白二差五德人行籌判定。行籌凡有十三種法。謂顯露等廣如律辨。且如眾中非法人多然彼和上上座智人皆如法語。應顯露行作二種籌。一破二完。行時告云。立聲常者捉破舍羅。立無常者捉完舍羅(或翻此告)。行已數之。若執聲常其籌數少即判為非。若其籌多託事作亂不得判定。應更余處密求智人來集此界更行籌滅。今時屢見非法

【現代漢語翻譯】現代漢語譯本二或三（指參與裁決的人數）。或者達到僧位，或者在其他界內，或者僧眾，或者三人，或者二人，或者一人。逐漸流轉，根據情況在八處（指八種爭端）處理爭端的人。內心信服，稱為現前毗尼（Vinaya，戒律），通過一次『滅』（指平息爭端的方法）來平息爭端。然而，在八滅（指八種平息爭端的方法）中，三德（指戒臘、持戒、智慧）以下的情況具備三種現前（指三種條件同時具備）。一是法現前，例如判斷『聲常』（一切聲音都是常住不變的）為非理。二是毗尼現前，指勸導接受這個判斷。三人現前，指判斷爭端的人以及發起爭端的人。如果四人以上，則具備五種現前，指加上結界成就以及能夠平息僧眾爭端。這三種或五種現前都是面對面判定的意思，都稱為現前。然而，在僧位中，恐怕有惡人胡亂參與爭端之事，所以單獨通過白法（一種宣告儀式）差遣具備十種功德的人，另外聚集在一處共同互相裁斷事情。正式裁斷的時候，也必須瞭解那些惡人的意願。又在座位中驅逐三人。一是如果有比丘不背誦戒律，不學習律藏，說不符合佛法的話語，應當通過單白（一種簡單的宣告儀式）驅逐此人。二是背誦戒律但不學習大藏（指經律論三藏），執著于少許文句，也通過白法驅逐。三是法師比丘以言辭的力量，強行說自己的道理，也通過白法驅逐。驅逐之後，如法判定。爭端平息之後，如果再次發起爭端，則犯波逸提（Pācittiya，一種戒律）。以下發起爭端都參照這個處理（以上發起爭端的戒律道理都在這裡說明）。如果上品（指嚴重的）言語爭端，在前述八處都不能平息，則需要通過二滅（指兩種平息爭端的方法）來平息，即多人語（指通過多數人的意見）和現前（指面對面）。現前即是通用。現前是指離開多人就沒有別的體性。以下的現前都參照這個解釋。所說的多人，是指通過白二羯磨（一種宣告儀式）差遣具備五種功德的人，通過行籌（一種投票方法）來判定。行籌總共有十三種方法，如顯露等，詳細的在律藏中辨明。例如大眾中不符合佛法的人多，然而那些和上（Upādhyāya，親教師）、上座（長老）、智人都如法語（符合佛法的話語），應當顯露地進行，製作兩種籌，一種是破籌（表示否定），一種是完籌（表示肯定）。進行時宣告說：『認為聲常的人，拿破舍羅（表示否定的籌）。認為無常的人，拿完舍羅（表示肯定的籌）（或者反過來宣告）。』進行之後計數。如果執著聲常的人，其籌數少，就判為非。如果其籌數多，託事作亂，不能判定。應當在其他地方秘密尋求有智慧的人，來聚集到這個界內，再次行籌來平息爭端。現在時常看到不符合佛法的情況。

【English Translation】 English version Two or three (referring to the number of people involved in the adjudication). Either reaching the position of a monk, or within other boundaries, or monks, or three people, or two people, or one person. Gradually circulating, according to the situation, those who handle disputes in the eight areas (referring to the eight types of disputes). When the mind is convinced, it is called present Vinaya (Vinaya, discipline), and the dispute is settled by one 'extinction' (referring to the method of settling disputes). However, in the eight extinctions (referring to the eight methods of settling disputes), the three virtues (referring to seniority, adherence to precepts, and wisdom) and below possess three presences (referring to the simultaneous presence of three conditions). First, the presence of the Dharma, such as judging 'sound is permanent' (all sounds are permanent and unchanging) as unreasonable. Second, the presence of Vinaya, referring to persuading to accept this judgment. Third, the presence of three people, referring to judging the person in dispute and the person who initiated the dispute. If there are four or more people, then there are five presences, referring to the addition of boundary establishment and the ability to settle disputes among the Sangha. These three or five presences all mean face-to-face judgment, and are all called presence. However, in the position of the Sangha, there is fear that evil people may recklessly participate in disputes, so people with ten virtues are dispatched separately through the white Dharma (a declaration ceremony), and they gather in another place to jointly adjudicate matters. During the formal adjudication, it is also necessary to understand the wishes of those evil people. Also, three people are expelled from the seat. First, if there is a Bhikkhu who does not recite the precepts, does not study the Vinaya Pitaka, and speaks words that do not conform to the Dharma, this person should be expelled through a single white (a simple declaration ceremony). Second, those who recite the precepts but do not study the Great Treasury (referring to the Tripitaka), clinging to a few sentences, are also expelled through the white Dharma. Third, a Dharma master Bhikkhu who forcefully speaks his own reasoning with the power of words is also expelled through the white Dharma. After the expulsion, the judgment is made according to the Dharma. If a dispute arises again after it has been settled, a Pācittiya (Pācittiya, a type of precept) is committed. The following initiation of disputes is handled in accordance with this (the principles of the precepts for initiating disputes are all explained here). If it is a high-grade (referring to serious) verbal dispute, and it cannot be settled in the aforementioned eight places, then it needs to be settled through two extinctions (referring to two methods of settling disputes), namely the words of many people (referring to through the opinions of the majority) and presence (referring to face-to-face). Presence is common. Presence means that there is no other entity apart from many people. The following presences are all interpreted in accordance with this. The so-called many people refers to dispatching people with five virtues through Bai Er Karma (a declaration ceremony), and judging through the drawing of lots (a voting method). There are a total of thirteen methods of drawing lots, such as disclosure, etc., which are explained in detail in the Vinaya Pitaka. For example, if there are many people in the assembly who do not conform to the Dharma, but those Upādhyāya (Upādhyāya, preceptor), elders (senior monks), and wise people all speak according to the Dharma (words that conform to the Dharma), it should be carried out openly, and two types of lots should be made, one is a broken lot (representing negation), and the other is a complete lot (representing affirmation). When proceeding, it is announced: 'Those who believe that sound is permanent, take the broken Śalākā (representing the negative lot). Those who believe that it is impermanent, take the complete Śalākā (representing the affirmative lot) (or announce the opposite).' After proceeding, count them. If those who cling to the permanence of sound have fewer lots, it is judged as non-Dharma. If there are many lots, and they cause trouble by relying on things, it cannot be judged. One should secretly seek wise people in other places and gather them within this boundary to draw lots again to settle the dispute. Nowadays, situations that do not conform to the Dharma are often seen.

眾僧妄從多人一何謬矣。餘十二種不能繁敘。此即多人語也。言現前者此中唯是僧位判諍具五現前。謂法毗尼人僧界悉是面對判定法也。次辨覓諍。總而言之用四滅。滅謂若有人舉覓他罪。因此能所兩朋紛諍者名為覓諍。僧滅之時撿問所舉。所舉之人凡有三種。一者不作不犯人。如沓婆摩羅子是大阿羅漢。都不犯罪。被人謗故外有聞根。若被舉告僧既詰知清凈無犯。為作白四憶念知清以息諍事名憶念毗尼。二者作而不犯人。如滅諍犍度。難提比丘癡狂病時多作眾罪(說戒犍度是那那由比丘)。是聖所開故名作而不犯也。被舉告僧。僧知無犯為作白四。僧共證明。不癡已來實無所犯以息諍事。三者亦作亦犯人。謂如罪人被舉告僧。僧撿問時初言犯重須臾云輕。或初言犯須臾還諱。與作白四奪三十五事治罰令引實犯之處。以此息諍名罪處所。三中前二人不被治。諍事易滅判為下諍。后一治罰諍即難滅判為上品。現前不離此三毗尼故四滅滅也。次辨犯諍。總而言之以三滅滅。評犯有兩。一者傍人評逐朋成兩。且如一人自手掘地。二朋傍評。一云彼人地地想掘犯波逸提。一云彼人地非地想犯突吉羅。諍既紛紜。喚彼犯人問。取自言。犯人便云我地地想。即令對面懺提諍滅名自言治。諍余聚罪準此應知。兩朋各執事理俱異名為犯

【現代漢語翻譯】現代漢語譯本眾僧侶盲目聽從多數人的意見，這是多麼荒謬啊！其餘十二種諍事，我不再一一詳述。這便是多數人意見導致的錯誤。所謂『現前』，這裡指的是僧團在場的情況下，具備五種現前條件來判斷諍事。這五種現前是：法（Dharma），毗尼（Vinaya），人（當事人），僧（僧團），界（結界範圍），都是面對面地判定是非。接下來辨析『覓諍』。總的來說，用四滅來平息。『滅』是指如果有人揭發他人的罪過，因此導致雙方爭論不休，就稱為『覓諍』。在僧團平息諍事時，會詳細調查被指控的人。被指控的人有三種情況：第一種是不作不犯的人，例如沓婆摩羅子（Tabba-Malla，一位阿羅漢）這樣的大阿羅漢，根本不會犯罪。因為被人誹謗，所以外界有所傳聞。如果被指控后，僧團查明其清白無罪，就為他舉行白四羯磨（白四羯磨是一種僧團儀式），憶念其清凈，以此平息諍事，這稱為『憶念毗尼』。第二種是作而不犯的人，例如在滅諍犍度（滅諍犍度，佛教戒律中的一個章節）中，難提比丘（Nanda，比丘名）在癡狂生病時，做了很多違規的事情（說戒犍度中提到的是那那由比丘（Nānāyu，比丘名））。這是聖人開許的，所以稱為『作而不犯』。被指控后，僧團查明其確實沒有犯戒，就為他舉行白四羯磨，僧團共同證明，自從他癡狂病好以來，確實沒有犯任何罪過，以此平息諍事。第三種是既作也犯的人，也就是罪人被指控后，僧團調查時，他一開始承認犯了重罪，一會兒又說是輕罪，或者一開始承認犯罪，一會兒又否認。這時，就為他舉行白四羯磨，剝奪其三十五事（三十五事指比丘所擁有的物品），進行懲罰，讓他承認自己實際所犯的罪行。用這種方法來平息諍事，稱為『罪處所』。在這三種情況中，前兩種人不會受到懲罰，諍事容易平息，判為下品諍事。后一種人需要受到懲罰，諍事難以平息，判為上品諍事。『現前』離不開這三種毗尼，所以說四滅可以平息諍事。接下來辨析『犯諍』。總的來說，用三滅來平息。評判犯戒有兩種情況：一種是旁人評論，各自結成朋黨。例如，一個人用手挖地，兩派人在旁邊評論。一派說：『那個人認為那是地，然後挖地，犯了波逸提（Pācittiya，一種戒律名稱）。』另一派說：『那個人認為那不是地，所以犯了突吉羅（Dukkata，一種戒律名稱）。』爭論不休。這時，就叫來那個挖地的人詢問，聽取他自己的說法。如果那人說：『我當時認為那是地。』就讓他當面懺悔，諍事就平息了，這稱為『自言治』。其餘類似的聚罪，可以參照這個方法來處理。兩派各自堅持自己的事理，意見完全不同，這就稱為『犯諍』。

【English Translation】 English version How absurd it is that the Sangha blindly follows the opinions of the majority! I will not elaborate on the remaining twelve types of disputes. This is the error resulting from the opinions of the majority. The term 'present' here refers to the presence of the Sangha, possessing five conditions of presence to judge the dispute. These five presences are: Dharma (the teachings), Vinaya (the monastic rules), the person (the involved party), the Sangha (the monastic community), and the boundary (the defined area), all judging the right and wrong face to face. Next, we analyze 'searching dispute'. Generally speaking, it is resolved using the four methods of pacification. 'Pacification' means that if someone exposes the sins of others, leading to endless disputes between the two sides, it is called 'searching dispute'. When the Sangha pacifies the dispute, it will investigate the accused person in detail. There are three situations for the accused: The first is a person who does not commit offenses, such as the great Arhat Tabba-Malla (Tabba-Malla, an Arhat), who does not commit any offenses at all. Because of being slandered, there are rumors from the outside world. If, after being accused, the Sangha finds him innocent, they will hold a 'White Four Karma' (a type of Sangha ritual), recalling his purity, thereby pacifying the dispute. This is called 'Remembrance Vinaya'. The second is a person who acts but does not commit offenses, such as in the 'Dispute-Settling Khandhaka' (a chapter in the Buddhist precepts), when the bhikkhu Nanda (Nanda, a bhikkhu's name) committed many violations while being insane and ill (the 'Preaching Khandhaka' mentions Nānāyu (Nānāyu, a bhikkhu's name)). This is permitted by the saints, so it is called 'acting without committing offenses'. After being accused, if the Sangha finds that he has not committed any offenses, they will hold a 'White Four Karma', and the Sangha will jointly prove that he has not committed any offenses since he recovered from his insanity, thereby pacifying the dispute. The third is a person who both acts and commits offenses, that is, when a sinner is accused, and during the Sangha's investigation, he initially admits to committing a serious crime, but then says it is a minor crime, or initially admits to committing a crime, but then denies it. At this time, a 'White Four Karma' is held for him, depriving him of the thirty-five possessions (the thirty-five possessions refer to the items owned by a bhikkhu), and punishing him to make him admit the actual crimes he committed. Using this method to pacify the dispute is called 'Place of Punishment'. Among these three situations, the first two people will not be punished, and the dispute is easily pacified, judged as a lower-grade dispute. The latter person needs to be punished, and the dispute is difficult to pacify, judged as a higher-grade dispute. 'Presence' cannot be separated from these three Vinayas, so it is said that the four methods of pacification can resolve disputes. Next, we analyze 'offense dispute'. Generally speaking, it is resolved using the three methods of pacification. There are two situations for judging offenses: one is that bystanders comment and form factions. For example, a person digs the ground with his hand, and two factions comment from the side. One faction says: 'That person thinks it is ground and then digs the ground, committing a Pācittiya (Pācittiya, a type of precept).' The other faction says: 'That person thinks it is not ground, so he commits a Dukkata (Dukkata, a type of precept).' The dispute is endless. At this time, the person who dug the ground is called to be questioned, and his own statement is heard. If that person says: 'I thought it was ground at the time.' He is made to confess face to face, and the dispute is pacified. This is called 'Self-Confession Treatment'. Other similar aggregate offenses should be handled in accordance with this method. The two factions each insist on their own reasons and principles, and their opinions are completely different, which is called 'offense dispute'.

諍。不同言諍事一理異也。所對懺境隨應。一人乃至僧位。僧位五現。余即三現。現前無別體。亦如上辨。二者或是傍評雖逕自言諍猶不滅。或眾共犯二朋見異。如尼贊食。一朋云是贊食提罪。一朋云是指授可呵。若欲輕懺見重者違。若欲重懺見輕者拒。多時乖別須作草布。草布法者不說罪名互乞歡喜。如草掩泥不污人足。名之為草布。此為息諍而罪不滅。此準母論第八說也。若準多論第九罪諍俱滅如論應知準律。第一朋中智人應起具儀共相咨稟擬作草布。詞句如律不能繁敘。第二眾中亦爾相咨稟已單白和僧和訖懺悔廣如律中。此既僧滅局五現前。次辨事諍者一切滅滅。謂此事諍但諍羯磨以得事名。理實即是前三諍攝。且如二人見他受日秉白二法。一云白二受日不成須白四故。一云白二受日得成教明文故。此即事一理異言諍攝也。滅法準前文。如秉法實不犯罪被他舉告言噁心秉。僧知清凈即與憶念。又秉癡作被他舉告僧與不癡。又秉實犯初引后違得罪處所。此即並是覓諍所攝。又如見人別眾秉法二人傍評。一云彼是噁心秉法故令不成犯蘭(說戒犍度噁心蘭)。一云彼是懈怠心秉犯吉(亦準說戒犍度)。此即事理俱異犯諍所攝。此既隨應。前三諍攝故以七滅隨應滅之。準前三諍也。第三門結罪者如文。列罪名相七戒皆言

【現代漢語翻譯】現代漢語譯本諍。不同言諍事一理異也。所對懺境隨應。一人乃至僧位（僧團的地位）。僧位五現。其餘即三現。現前無別體。也如上面辨析。二者或是旁人評論，即使直接說出爭論的事情，爭論也不會因此平息。或者大眾共同犯錯，兩派意見不同。例如比丘尼讚歎食物。一派認為這是讚歎食物，應該提罪。一派認為是指導，可以呵責。如果想要輕懺，認為罪重的人會反對。如果想要重懺，認為罪輕的人會拒絕。長時間不和，需要進行草布。草布法是，不說罪名，互相請求歡喜。如同用草蓋住泥土，不會弄髒人的腳。這叫做草布。這是爲了平息爭論，但罪業並沒有消除。這依據的是《母論》第八卷的說法。如果依據《多論》第九卷，罪業和爭論都消除了，應該按照論典來理解，依據戒律。第一派中，有智慧的人應該起身，以莊嚴的儀式互相諮詢，準備進行草布。詞句如同戒律，不能詳細敘述。第二派大眾中也是如此，互相諮詢后，單獨稟告僧團，僧團同意後進行懺悔，詳細內容如同戒律中所說。這既然是僧團平息爭端，就侷限於五事現前。接下來辨析事諍，一切都滅除。所謂事諍，只是爭論羯磨（僧團事務），因為得到事情的名稱。實際上就是前面三種爭論所包含的。例如，兩個人看到他人接受日秉白二法。一人說白二受日不成，需要白四。一人說白二受日可以成就，因為有教法的明文。這就是事情相同，道理不同，屬於言諍。滅除的方法參照前面的文字。例如，秉法實際上沒有犯罪，卻被人舉發說他噁心秉法。僧團知道他是清凈的，就給他憶念。又如秉法時愚癡，被人舉發，僧團讓他不再愚癡。又如秉法時確實犯了罪，開始承認後來又否認，得到罪過的地方。這些都屬於覓諍所包含的。又如看到別人在僧團之外秉法，兩個人在一旁評論。一人說他是噁心秉法，所以導致不成，犯蘭罪（說戒犍度噁心蘭）。一人說他是懈怠心秉法，犯吉罪（也依據說戒犍度）。這就是事情和道理都不同，屬於犯諍所包含的。這既然是隨應，被前面三種爭論所包含，所以用七滅隨應滅除它。參照前面的三種爭論。第三門是結罪，如同經文。列出罪名，七戒都這樣說。

【English Translation】 English version 'Strife.' Disagreement in speech involves differing principles regarding a specific matter. The object of repentance should correspond accordingly, ranging from an individual to the Sangha's (community of monks) position. The Sangha's position involves five aspects of presence. The rest involve three aspects of presence. There is no separate entity in the present. It is also as analyzed above. Secondly, it may be a bystander's comment, but even if the matter of contention is directly stated, the strife will not be extinguished. Or, the masses may jointly commit an offense, with differing views between two factions. For example, a Bhikkhuni (nun) praising food. One faction believes this is praising food and should be subject to a penalty. One faction believes it is instruction and can be reprimanded. If one wants a light repentance, those who consider the offense serious will object. If one wants a heavy repentance, those who consider the offense light will refuse. After a long period of discord, a grass-covering (草布) must be performed. The grass-covering method is to not mention the name of the offense, but to mutually request joy. It is like covering the mud with grass, which does not dirty people's feet. This is called grass-covering. This is to quell the strife, but the offense is not extinguished. This is based on the eighth volume of the 'Mother Treatise.' If based on the ninth volume of the 'Multi-Treatise,' both the offense and the strife are extinguished, as the treatise should be understood, according to the Vinaya (monastic rules). In the first faction, wise people should rise, consult each other with solemn ceremony, and prepare to perform the grass-covering. The wording is like the Vinaya, which cannot be described in detail. It is the same in the second faction of the masses. After consulting each other, they individually report to the Sangha. After the Sangha agrees, they perform repentance, as detailed in the Vinaya. Since this is the Sangha extinguishing the strife, it is limited to the five aspects of presence. Next, analyzing the strife of matters, everything is extinguished. The so-called strife of matters is only the dispute over the Karma (Sangha affairs), because it gets the name of the matter. In reality, it is included in the previous three types of strife. For example, two people see others receiving the 'Day-Holding White Two' Dharma. One says that the 'White Two Day-Holding' is not accomplished and requires 'White Four.' One says that the 'White Two Day-Holding' can be accomplished because there is clear text in the teachings. This is the same matter, different principles, and belongs to the strife of speech. The method of extinguishing it refers to the previous text. For example, if one does not actually commit an offense by holding the Dharma, but is accused of holding the Dharma with an evil mind. If the Sangha knows that he is pure, they give him recollection. Also, if one is ignorant when holding the Dharma and is accused, the Sangha makes him no longer ignorant. Also, if one actually commits an offense when holding the Dharma, initially admits it and then denies it, the place where the offense is obtained. These are all included in the strife of seeking. Also, if one sees others holding the Dharma outside the Sangha, two people comment on the side. One says that he is holding the Dharma with an evil mind, so it is not accomplished, committing the Lan offense (recitation of precepts, Khandhaka, evil mind Lan). One says that he is holding the Dharma with a lazy mind, committing the auspicious offense (also based on the recitation of precepts, Khandhaka). This is different in both matter and principle, and belongs to the strife of offense. Since this corresponds accordingly and is included in the previous three types of strife, it is extinguished by the seven extinguishments accordingly. Refer to the previous three types of strife. The third section is concluding the offense, as in the text. Listing the names of the offenses, all seven precepts say so.

應與者。有智之人觀知應與也。言當與者隨應正為對面判滅也。若觀應與而不為判悉犯吉羅。故此七戒即第五篇攝也。由諍過重故勸當與隱罪名也。七分二位。第一位者初一次二及自言一。如其次第滅下品中言覓犯三。第二位者覓罪多覓及如草布。如其次第滅上品中覓言犯三也。問上品之中次第何故與前異耶。答隨言便故亦有。律師迴文令次第者不依律文也。第三結已審持如前應知。自下第三大文結示回求分文分為三。初至應當學結廣示略(若更有餘佛法者示余佛略也)。第二忍辱第一道已下別示七略。第三明人能護戒已下回求大道。第二別示七略文即為七。一者毗婆尸略文分為二。初舉略偈次舉教主。釋略偈者彼佛世人多執苦行。謂執苦行斷宿惡業又不造新便無苦果。為對治彼故制戒。云忍辱第一道等者謂于有怨修慈忍辱如斯。苦行是第一道。此道引證無為之理佛說為最。如是善製得無為樂。不同外道出家惱他制修苦行不名沙門。沙門謂是寂靜樂義。彼之所制無寂樂果故云然也。次示教主如文易知。二者尸棄佛略文二如前。偈文意者彼佛世人多作邪行以求天報。為對治彼故制戒。云譬如明眼人等者謂佛善制施諸眾生明凈慧眼。了殺羊等祠天求天便招險道不得生天。故云譬如明眼人能避險惡道也。上來既已對治邪求故

世明人修戒定慧能離破戒及煩惱惡。余文可知。三者毗葉羅佛略彼佛世人多唯持戒不求勝進又樂於他說過懷嫉。為對治彼故制戒。云不謗亦不嫉者離口意二過也。當奉行於戒者令戒滿也。飲食已下順生勝善文有五句。一飲食知量。二常樂遠離。三由斯心定。四策勤進修。五結成佛教。余文可知。四者拘留孫佛略彼佛世人多貪利養又拒師教反談師惡慢修善品故制戒。云乃至入聚落者入聚落時不壞施心少持輕味。又于師教不生違戾但順教行。不觀于師作不作等。大乘戒中不觀法師種姓等是也。余文可知。五者拘那含牟尼略彼佛世人多樂放蕩執以邪論。若他所破便懷憂戚。為對治彼故制戒。云心莫作放逸者離邪論也。聖法當勤學學正論也。如是無憂愁者學正論者法爾心喜喜故身安安故心定定故涅槃。余文可知。第六迦葉佛略彼佛世人若得定者多生愛味不求凈勝。即維摩云貪著禪味是菩薩縛是也。為對治彼故制戒。云一切惡莫作者治破戒惡也。當奉行諸善者修善凈定勿修味定也。自正其志意令引果證也。余文可知。第七釋迦佛略此佛世人性多煩惱放逸不修設修少善便生喜足又多惡業。為對治彼故制戒。云善護于口言者他詰罪時莫惡言報也。又善護于口言者若自發言離四過也。自凈其志意者斷諸煩惱修不放逸樂修多善也。身莫作

【現代漢語翻譯】現代漢語譯本世明佛（過去七佛之一）時代的人修行戒、定、慧，能夠遠離破戒和煩惱惡業。其餘文句可以理解。第三位佛，毗葉羅佛（Vipassi Buddha）略述：那位佛的時代，世人大多隻持戒，不求更進一步的修行，又喜歡談論別人的過失，心懷嫉妒。爲了對治這些，制定戒律。說『不謗亦不嫉』，是遠離口業和意業的兩種過失。『當奉行於戒者』，是使戒律圓滿。『飲食已下順生勝善』文句有五句：一、飲食知量（適量飲食）。二、常樂遠離（常樂於遠離喧囂）。三、由斯心定（因此心能安定）。四、策勤進修（策勵勤奮修行）。五、結成佛教（總結成就佛法）。其餘文句可以理解。第四位佛，拘留孫佛（Kakusandha Buddha）略述：那位佛的時代，世人大多貪圖利養，又拒絕老師的教導，反而談論老師的過失，輕慢修習善法，所以制定戒律。說『乃至入聚落者』，是進入村落時，不破壞佈施的心，少取輕淡的食物。又對於老師的教導，不生違背，只是順從教導而行。不觀察老師作不作等等。大乘戒律中不觀察法師的種姓等等，就是這個意思。其餘文句可以理解。第五位佛，拘那含牟尼佛（Konagamana Buddha）略述：那位佛的時代，世人大多喜歡放蕩，執著于邪論。如果他們的觀點被他人駁倒，便心懷憂愁。爲了對治這些，制定戒律。說『心莫作放逸者』，是遠離邪論。『聖法當勤學』，是學習正論。『如是無憂愁者』，學習正論的人自然心生歡喜，歡喜所以身安，身安所以心定，心定所以涅槃。其餘文句可以理解。第六位佛，迦葉佛（Kassapa Buddha）略述：那位佛的時代，世人如果得到禪定，大多產生愛戀和執著，不求清凈和殊勝。就像《維摩經》所說：『貪著禪味是菩薩的束縛』。爲了對治這些，制定戒律。說『一切惡莫作者』，是治理破戒的惡行。『當奉行諸善者』，是修習善的清凈的禪定，不要修習帶有愛戀執著的禪定。『自正其志意』，是使自己端正心意，從而引導證果。其餘文句可以理解。第七位佛，釋迦佛（Sakyamuni Buddha）略述：這位佛的時代，世人性情大多煩惱，放逸，不修習，即使修習少許善法，便心生喜悅和滿足，又造作很多惡業。爲了對治這些，制定戒律。說『善護于口言者』，是當他人指責罪過時，不要用惡語迴應。又『善護于口言者』，是如果自己發言，要遠離四種過失。『自凈其志意者』，是斷除各種煩惱，修習不放逸，樂於修習多種善法。『身莫作』

【English Translation】 English version People in the era of the Buddha Semying (one of the past seven Buddhas) who cultivate precepts, concentration, and wisdom can stay away from breaking precepts and evil deeds of afflictions. The remaining sentences can be understood. The third Buddha, Vipassi Buddha, briefly stated: In that Buddha's era, most people only upheld precepts without seeking further advancement, and they liked to talk about others' faults and harbored jealousy. To counteract these, precepts were established. Saying 'do not slander or be jealous' means staying away from the two faults of verbal and mental actions. 'Those who uphold the precepts' means fulfilling the precepts. The sentence 'From eating onwards, it leads to excellent goodness' has five parts: 1. Knowing the measure of food (eating in moderation). 2. Always delighting in detachment (always delighting in staying away from noise). 3. Because of this, the mind is stable (therefore, the mind can be stable). 4. Encouraging diligent cultivation (encouraging diligent practice). 5. Concluding the establishment of Buddhism (summarizing the achievement of the Buddha's teachings). The remaining sentences can be understood. The fourth Buddha, Kakusandha Buddha, briefly stated: In that Buddha's era, most people were greedy for profit and offerings, and they rejected the teacher's teachings, instead discussing the teacher's faults and belittling the cultivation of good deeds, so precepts were established. Saying 'even when entering a village' means when entering a village, not destroying the mind of giving, taking little and light-tasting food. Also, towards the teacher's teachings, not giving rise to opposition, but simply following the teachings and acting accordingly. Not observing whether the teacher acts or not, etc. In Mahayana precepts, not observing the lineage of the Dharma teacher, etc., is what this means. The remaining sentences can be understood. The fifth Buddha, Konagamana Buddha, briefly stated: In that Buddha's era, most people liked to be dissolute and clung to wrong views. If their views were refuted by others, they would be worried. To counteract these, precepts were established. Saying 'the mind should not be lax' means staying away from wrong views. 'The holy Dharma should be diligently learned' means learning correct views. 'Thus, those without worry' naturally have joy in their hearts from learning correct views, joy therefore brings peace to the body, peace to the body therefore brings stability to the mind, stability to the mind therefore brings Nirvana. The remaining sentences can be understood. The sixth Buddha, Kassapa Buddha, briefly stated: In that Buddha's era, if people attained samadhi, most would develop attachment and clinging, not seeking purity and excellence. Just as the Vimalakirti Sutra says: 'Greedily clinging to the taste of dhyana is the bondage of a Bodhisattva.' To counteract these, precepts were established. Saying 'do not do any evil' means governing the evil deeds of breaking precepts. 'Those who uphold all good deeds' means cultivating good and pure samadhi, not cultivating samadhi with attachment and clinging. 'Correct your own will' means making your own mind upright, thereby guiding the attainment of fruition. The remaining sentences can be understood. The seventh Buddha, Sakyamuni Buddha, briefly stated: In this Buddha's era, most people are afflicted, lax, and do not cultivate; even if they cultivate a little good, they are joyful and satisfied, and they create many evil deeds. To counteract these, precepts were established. Saying 'guard your speech well' means when others point out faults, do not respond with evil words. Also, 'guard your speech well' means if you speak, stay away from the four faults. 'Purify your own will' means cutting off various afflictions, cultivating non-laxity, and delighting in cultivating many good deeds. 'Do not do with the body'

諸惡者離身過也。意能發業故居中間。表上發語表下發身也。此三業道凈者證涅槃時是最凈處。故次文云能得如是行是大仙人道也。第二示教主中文分三。一示教主。二辨說時。三勸修學。初文可知。第二時者謂十二年清凈僧中未有犯事。佛每半月自說此略。從是已后準律。佛在瞻婆國白月十五日伽伽河邊因於眾中有人犯盜佛止不說。付弟子說。佛若說者有二種過。一者佛不虛說。二者金剛以杵必損犯人。護故不說。故付弟子說廣教也。就前六佛中初佛六月一度布薩。如其次第五四三二一月。今釋迦佛半月一說戒文不辨也。第三勸修中諸比丘自為者謂勸自愛也。新經論名為自愛善男子也。樂法者樂聞思也。樂沙門者樂修寂靜即修慧也。有慚有愧者對治破戒煩惱也。樂學戒者當於中學者以戒為宗故居后勸也。自下第三回求大道偈有十四大分為二。初十二行半贊德勸說。次一偈半舉德回求。前文分五。一有二偈顯戒能招現后義利。次二偈半示以敬儀。三二偈半示得斷德。四二偈半示佛恩德。五有三偈示生智德。釋初二偈現益名義后益名利。于初偈中現招名利後感生天。此三種樂並智人得故曰明人也。正生欲天引生上界也。后偈勸觀前世間益由斯戒凈引入第一齣世之道即涅槃道也。次釋二半。能勝一切憂者二障擾惱合說為憂

【現代漢語翻譯】現代漢語譯本遠離一切罪惡的行為。意念是引發行為的根源，所以位於中間。『表上發語』表示意念的啟動，『表下發身』表示身體的行為。這三種清凈的行為是證得涅槃時最清凈的狀態。因此下文說『能得如是行是大仙人道』。第二部分是關於教主的說明，分為三部分：一是說明教主，二是辨明說法的時間，三是勸勉修學。第一部分的內容顯而易見。第二部分關於時間，指的是在十二年清凈的僧團中沒有發生過違犯戒律的事情。佛陀每半個月親自宣說簡略的戒律。從那以後，就按照律藏的規定。佛陀在瞻婆國白月十五日伽伽河邊，因為大眾中有人犯了盜戒，佛陀停止了親自宣說戒律，而讓弟子們宣說。如果佛陀親自宣說，會有兩種過失：一是佛陀不會說虛妄的話，二是金剛杵必定會傷害犯戒的人。爲了保護犯戒的人，所以不親自宣說，而讓弟子們廣泛地教導。在前六佛中，第一位佛陀六個月舉行一次布薩（Uposatha，齋戒集會），其餘的佛陀依次是五個月、四個月、三個月、兩個月、一個月。現在釋迦牟尼佛半個月宣說一次戒文，這裡不再詳細辨析。第三部分是勸勉修行，『諸比丘自為者』，意思是勸勉要自愛。新經論中稱為『自愛善男子』。『樂法者』，喜歡聽聞和思考佛法。『樂沙門者』，喜歡修習寂靜，也就是修習智慧。『有慚有愧者』，用來對治破戒的煩惱。『樂學戒者』，應當在戒律中學習，因為戒律是根本，所以放在最後勸勉。下面第三次迴向求大道偈有十四大行，分為兩部分：一是十二行半讚歎功德並勸說，二是偈半舉功德迴向求大道。前文分為五部分：一是有兩偈顯示戒律能夠招感現世和後世的義利，二是兩偈半說明恭敬的儀軌，三是兩偈半說明獲得斷除煩惱的功德，四是兩偈半說明佛的恩德，五是有三偈說明產生智慧的功德。解釋最初的兩偈，現世的利益稱為『義』，後世的利益稱為『利』。在第一偈中，現世招感名利，後世感得生天。這三種快樂只有智者才能獲得，所以說『明人』。『正生欲天』，引導眾生往生上界。後面的偈勸勉觀察前世間的利益，都是由於持戒清凈，才能進入第一齣世之道，也就是涅槃之道。接下來解釋兩偈半，『能勝一切憂者』，二障（煩惱障和所知障）的擾亂合起來稱為『憂』。

【English Translation】 English version To abstain from all evil deeds. The mind is the origin of actions, so it is placed in the middle. '表上發語' (biǎo shàng fā yǔ) indicates the initiation of thought, and '表下發身' (biǎo xià fā shēn) indicates the action of the body. These three pure actions are the purest state when attaining Nirvana. Therefore, the following text says, 'Being able to attain such conduct is the path of a great sage'. The second part is about the explanation of the teaching master, which is divided into three parts: first, to explain the teaching master; second, to clarify the time of the teaching; and third, to encourage learning and practice. The content of the first part is obvious. The second part, regarding time, refers to the fact that no violations of precepts had occurred in the twelve years of the pure Sangha. The Buddha personally recited the concise precepts every half month. From then on, it was in accordance with the Vinaya. On the fifteenth day of the white month in Champa (Zhānbō Guó) by the Gaggā River (Gāgā Hé), because someone in the assembly had committed theft, the Buddha stopped reciting the precepts himself and had the disciples recite them. If the Buddha recited them himself, there would be two faults: first, the Buddha would not speak falsely; second, the Vajra pestle (jīngāng chǔ) would surely harm the offender. To protect the offender, he did not recite them himself, but had the disciples teach them widely. Among the previous six Buddhas, the first Buddha held the Uposatha (bùsà) (a gathering for fasting and precepts) once every six months, and the remaining Buddhas did so every five months, four months, three months, two months, and one month, respectively. Now, Shakyamuni Buddha (Shìjiāmóuní Fó) recites the precepts once every half month, which will not be analyzed in detail here. The third part is to encourage practice, '諸比丘自為者' (zhū bǐqiū zì wèi zhě), which means to encourage self-love. In the new sutras and treatises, it is called '自愛善男子' (zì ài shàn nánzǐ) (self-loving good man). '樂法者' (lè fǎ zhě), those who enjoy hearing and contemplating the Dharma. '樂沙門者' (lè shāmén zhě), those who enjoy practicing tranquility, which is practicing wisdom. '有慚有愧者' (yǒu cán yǒu kuì zhě), used to counteract the afflictions of breaking the precepts. '樂學戒者' (lè xué jiè zhě), one should learn in the precepts, because the precepts are the foundation, so they are placed at the end for encouragement. The following third dedication verse seeking the Great Path has fourteen great practices, divided into two parts: first, twelve and a half lines praising merits and encouraging; second, one and a half verses citing merits and dedicating to seeking the Great Path. The preceding text is divided into five parts: first, there are two verses showing that the precepts can attract benefits in this life and the next; second, two and a half verses explaining the etiquette of reverence; third, two and a half verses explaining the merit of obtaining the eradication of afflictions; fourth, two and a half verses explaining the Buddha's grace; fifth, there are three verses explaining the merit of generating wisdom. Explaining the first two verses, the benefits in this life are called '義' (yì) (righteousness), and the benefits in the next life are called '利' (lì) (benefit). In the first verse, one attracts fame and fortune in this life, and in the next life, one is reborn in the heavens. These three kinds of happiness can only be obtained by the wise, so it is said '明人' (míng rén) (wise person). '正生欲天' (zhèng shēng yù tiān), guiding beings to be reborn in the upper realms. The following verse encourages observing that the benefits of the previous world are all due to the purity of upholding the precepts, so that one can enter the first transcendental path, which is the path of Nirvana. Next, explaining the two and a half verses, '能勝一切憂者' (néng shèng yīqiè yōu zhě), the disturbances of the two obstacles (the obstacle of afflictions and the obstacle of knowledge) are collectively called '憂' (yōu) (worry).

。能勝謂斷。斷故敬戒是佛法。故勸弟子自為求道敬戒順教也。次釋斷德二偈半者。七佛斷惑說七戒經。令諸弟子縛得解脫。文中應言令諸縛得解脫。而無令字者偈文迮故略之也。佛既說已已入涅槃。有漏諸相戲論悉滅。又如舍利弗等諸大弟子。尊行佛說聖所贊戒。此所行人亦皆入寂。次釋恩德二半者。大悲即是恩德之體。從此流出戒與毗尼。毗尼即大藏也。戒即佛出應視如佛也。次釋三偈示生智德。展轉傳生聖慧日光照除癡暗。故云佛法熾盛。即勝義正法盛也。不生慧日癡暗便生也。既生智德勸和合說如文易解。次一偈半結前勝德。施產生佛如文易曉。

若有奉行清凈戒　　亦能迴向趣菩提　便為利樂利群生　　猶如薰香薰一切

四分比丘戒本疏下(終)

【現代漢語翻譯】現代漢語譯本：『能勝』指的是斷除（煩惱）。因為斷除了（煩惱），所以恭敬戒律就是佛法。因此勸勉弟子們自己尋求正道，恭敬戒律，順從教導。接下來解釋斷德的兩個半偈頌。《七佛斷惑說七戒經》使各位弟子從束縛中得到解脫。文句中本應說『令諸縛得解脫』，但因為偈文的字數限制而省略了『令』字。佛陀說完這些已經進入涅槃，有漏的諸種現象和戲論全部滅盡。又如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等各位大弟子，都尊敬奉行佛陀所說的、聖人所讚歎的戒律。這些奉行戒律的人也都進入了寂滅。接下來解釋恩德的兩個半偈頌。大悲心就是恩德的本體，從大悲心中流出戒律和毗尼（Vinaya，戒律）。毗尼就是大藏經。戒律就是佛陀出世，應當視戒如佛。接下來解釋三個偈頌，顯示佛陀的生智之德。輾轉相傳，聖慧的光芒照耀，消除愚癡黑暗，所以說佛法熾盛，也就是勝義正法興盛。不生起智慧之日，愚癡黑暗就會產生。既然生起了智德，就勸勉大家和合宣說，如文句一樣容易理解。最後用一個半偈頌總結前面的殊勝功德，佈施產生佛，如文句一樣容易明白。『若有奉行清凈戒，亦能迴向趣菩提，便為利樂利群生，猶如薰香薰一切。』《四分比丘戒本疏》下（終）

【English Translation】 English version: 'Being able to overcome' refers to cutting off (afflictions). Because of cutting off (afflictions), revering the precepts is the Buddha's Dharma. Therefore, it exhorts disciples to seek the path themselves, respect the precepts, and obey the teachings. Next, explaining the two and a half verses on the virtue of severance. The Sutra on the Seven Buddhas Severing Doubts and Speaking of the Seven Precepts enables all disciples to be liberated from bondage. The sentence should have said 'causing all those bound to be liberated,' but the word 'causing' is omitted because of the limited number of words in the verse. The Buddha, having spoken these words, has already entered Nirvana, and all phenomena of outflows and frivolous talks are extinguished. Furthermore, great disciples such as Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) all respect and practice the precepts spoken by the Buddha and praised by the sages. Those who practice these precepts also enter into stillness. Next, explaining the two and a half verses on the virtue of grace. Great compassion is the essence of the virtue of grace, from which flow the precepts and the Vinaya (discipline). The Vinaya is the great collection of scriptures. The precepts are the appearance of the Buddha in the world, and one should regard the precepts as the Buddha. Next, explaining the three verses, showing the virtue of the Buddha's wisdom of birth. Transmitted from one to another, the light of holy wisdom shines, eliminating ignorance and darkness, therefore it is said that the Buddha's Dharma is flourishing, which is the flourishing of the ultimate true Dharma. If the sun of wisdom does not arise, ignorance and darkness will arise. Since the virtue of wisdom has arisen, it exhorts everyone to harmoniously proclaim it, as the sentences are easy to understand. Finally, using one and a half verses to summarize the preceding excellent virtues, giving rise to becoming a Buddha, as the sentences are easy to understand. 'If one upholds pure precepts, one can also dedicate the merit towards Bodhi, thus benefiting and bringing joy to all beings, just like incense that perfumes everything.' The end of the Lower Commentary on the Prātimokṣa of the Dharmaguptaka Bhikṣus.