T40n1808_四分律刪補隨機羯磨

大正藏第 40 冊 No. 1808 四分律刪補隨機羯磨

No. 1808 [cf. Nos. 1432-1434, 1804]

曇無德部四分律刪補隨機羯磨序

京兆崇義寺沙門道宣集

原夫大雄御寓。意惟拯拔一人。大教膺期總歸為顯一理。但由群生著欲。欲本所謂我心。故能隨其所懷。開示止心之法。然則心為生欲之本。滅欲必止心元。止心由乎明慧。慧起假于定發。發定之功非戒不弘。是故特須尊重於戒。故經云。戒為無上菩提本。應當一心持凈戒。持戒之心要唯二轍。止持則戒本最為標首。作持則羯磨結其大科。後進前修妙宗斯法。故律云。若不誦戒羯磨。盡形不離依止。自慧日西隱。法水東流。時兼像正人通淳薄。初則二部五部之殊。中則十八五百之別。末則眾鋒互舉各競先驅人。或從緣法無傾墜。然則道由信發。弘之在人。人幾顛危法寧澄正。所以羯磨聖教綿歷古今。世漸增繁徒盈卷軸。考其實錄多約前聞。覆其宗緒。略無本據。師心製法者不少。披而行誦者極多。輕侮聖言動𦁊刑網。皆務異同之見。競執是非之迷。不思反隅更增昏結。致使正法與時潛地矣。故佛言。若作羯磨不如白法。作白不如羯磨法。作羯磨如是漸令正法疾滅。當隨順文句勿令增減

違法毗尼。當如是學慈誥。若此妄指寔難。昔已在諸關輔撰行事鈔。具羅種類雜相畢陳。但為機務相酬卒尋難了。故略舉羯磨一色別標銓題。若科擇出納興廢是非者。彼鈔明之此但約法被事。援引證據者在卷行用。然律藏殘缺義有遺補。故統關諸部撮略正文。必彼此俱無則理通決例。並至篇具顯便異古藏跡。夫羯磨雖多要分為八。始從心念終乎白四。各有成濟之功。故律通標一號。今就其時用顯要者類聚編之。文列十篇。義通七眾。豈敢傳諸學司。將以自明恒務也。

四分律刪補隨機羯磨捲上

集法緣成篇第一　諸界結解篇第二　諸戒受舍篇第三　衣藥受凈篇第四　諸說戒法篇第五　諸眾安居篇第六　諸自恣法篇第七　諸衣分法篇第八　諸罪懺法篇第九　雜法住持篇第十。

集法緣成篇第一

(事法兼通大小齊降。故前舉綱領未振毛目。又緣通成壞教相須張。並如后列義無紊亂)。

僧法羯磨略有一百三十四(佛言。有三羯磨。攝一切羯磨。謂單白羯磨。白二羯磨。白四羯磨)。

單白羯磨三十九法(三十中二十七。受懺法行缽法。余語法。觸惱法。與剃髮法與出家法差教授法。喚入眾法。對眾問難法。說戒和法。僧懺悔法。僧發露法。非時和合法。諍滅說戒法。自恣和合法。

難事略自恣法。修道增自恣法。諍事增自恣法。第二諍增自恣法。受功德衣法。舍功德衣法。第一增說戒法。第二增說戒法。簡集智人法。斷事遣人。不誦戒毗尼者出二法。遣舍正義者出法。草覆地法。差往王城結集法。迦葉論法毗尼法。問優波離法毗尼法。優波離答法。問阿難法毗尼法。阿難答法。七百中論法白。差比丘論法白。正論法毗尼法。白問一切法上座白。上座答白行舍羅應有法白)。

白二羯磨五十七法(作小房法。作大房法。差分臥具法。差說粗罪法。二十七還衣法。離衣法。減六年臥具法。護缽法。差教授尼師法。制不往學家法並解。畜眾法。尼差求教授法。尼差自恣人往大僧中法。與外道住法。結受戒小界法並解。結說戒堂法並解。結大界法並解。結界場法。結不失衣界法並解。結說戒小界法並解。結二同界法。結一同界法。結食同法。上三應有解。與狂癡法並解。受日法。差受自恣人法。結自恣小界法並解。分四方僧物法。賞看病人法。分亡人輕物法。結庫藏法。差人守藏法。結凈地法應解。差人守功德衣法。付功德衣法。差人懺白衣法。差人行籌法。遣信受戒差使法。尼與僧作不禮法並解。差比丘料理房法。持故房與道俗經營二法。與覆缽法。差使告覆缽家法。解覆缽法。杖絡囊法。律

【現代漢語翻譯】現代漢語譯本難事略自恣法（在困難的情況下略過自恣的規定）。修道增自恣法（修行時增加自恣的自由度）。諍事增自恣法（爭論發生時增加自恣的自由度）。第二諍增自恣法（第二次爭論時增加自恣的自由度）。受功德衣法（接受功德衣的規定）。舍功德衣法（捨棄功德衣的規定）。第一增說戒法（第一次增加說戒的規定）。第二增說戒法（第二次增加說戒的規定）。簡集智人法（選擇並聚集有智慧的人的規定）。斷事遣人（裁決事務並派遣人員）。不誦戒毗尼者出二法（不背誦戒律和毗尼者，去除兩種規定）。遣舍正義者出法（去除那些捨棄正確意義的人的規定）。草覆地法（用草覆蓋地面的規定）。差往王城結集法（派遣人員前往王舍城進行結集的規定）。迦葉論法毗尼法（迦葉討論佛法和毗尼的規定）。問優波離法毗尼法（向優波離提問佛法和毗尼的規定）。優波離答法（優波離回答佛法）。問阿難法毗尼法（向阿難提問佛法和毗尼的規定）。阿難答法（阿難回答佛法）。七百中論法白（七百人中討論佛法的陳述）。差比丘論法白（派遣比丘討論佛法的陳述）。正論法毗尼法（正確討論佛法和毗尼的規定）。白問一切法上座白（陳述提問一切佛法的上座）。上座答白行舍羅應有法白（上座回答陳述，行舍羅應該遵守的陳述）。白二羯磨五十七法（通過兩次羯磨完成的五十七種規定）：作小房法（建造小房間的規定）。作大房法（建造大房間的規定）。差分臥具法（分配臥具的規定）。差說粗罪法（宣佈粗罪的規定）。二十七還衣法（二十七種歸還衣服的規定）。離衣法（離開衣服的規定）。減六年臥具法（減少六年臥具的規定）。護缽法（保護缽的規定）。差教授尼師法（派遣教授尼師的規定）。制不往學家法並解（制定不去學習之家的規定並解釋）。畜眾法（蓄養僧眾的規定）。尼差求教授法（尼姑派遣人員尋求教授的規定）。尼差自恣人往大僧中法（尼姑派遣自恣的人前往大僧中的規定）。與外道住法（與外道同住的規定）。結受戒小界法並解（劃定接受戒律的小結界並解釋）。結說戒堂法並解（劃定說戒堂的規定並解釋）。結大界法並解（劃定大結界的規定並解釋）。結界場法（劃定結界場所的規定）。結不失衣界法並解（劃定不丟失衣服的結界並解釋）。結說戒小界法並解（劃定說戒小結界的規定並解釋）。結二同界法（劃定兩個相同結界的規定）。結一同界法（劃定一個相同結界的規定）。結食同法（劃定食物相同的規定）。上三應有解（以上三種應該有解釋）。與狂癡法並解（與瘋狂癡呆者相處的規定並解釋）。受日法（接受齋日的規定）。差受自恣人法（派遣接受自恣的人的規定）。結自恣小界法並解（劃定自恣小結界的規定並解釋）。分四方僧物法（分配四方僧眾物品的規定）。賞看病人法（獎勵看護病人的規定）。分亡人輕物法（分配死者輕微物品的規定）。結庫藏法（建立倉庫的規定）。差人守藏法（派遣人員守護倉庫的規定）。結凈地法應解（劃定凈地的規定應該解釋）。差人守功德衣法（派遣人員守護功德衣的規定）。付功德衣法（交付功德衣的規定）。差人懺白衣法（派遣人員為在家居士懺悔的規定）。差人行籌法（派遣人員行籌的規定）。遣信受戒差使法（派遣使者相信並接受戒律的規定）。尼與僧作不禮法並解（尼姑對僧侶不敬的規定並解釋）。差比丘料理房法（派遣比丘料理房間的規定）。持故房與道俗經營二法（持有舊房間與道俗共同經營的兩種規定）。與覆缽法（給予覆缽的規定）。差使告覆缽家法（派遣使者告知覆缽之家的規定）。解覆缽法（解除覆缽的規定）。杖絡囊法（使用杖絡囊的規定）。律（戒律）。

【English Translation】 English version Difficult matters: slightly relaxing the rules of Pavarana (self-surrender). Cultivating the path: increasing the freedom of Pavarana. Contentious matters: increasing the freedom of Pavarana. Second contention: increasing the freedom of Pavarana. Accepting the robe of merit. Renouncing the robe of merit. First increase in reciting the precepts. Second increase in reciting the precepts. Selecting and gathering wise people. Judging matters and sending people. Those who do not recite the precepts and Vinaya: removing two rules. Removing those who abandon the correct meaning. Covering the ground with grass. Sending people to Rajagriha (王舍城) for the Sangiti (結集, council). Kashyapa's (迦葉) discussion of Dharma and Vinaya. Asking Upali (優波離) about Dharma and Vinaya. Upali's (優波離) answer on Dharma. Asking Ananda (阿難) about Dharma and Vinaya. Ananda's (阿難) answer on Dharma. Statement on Dharma in the assembly of seven hundred. Sending monks to discuss Dharma. Correctly discussing Dharma and Vinaya. Statement asking the most senior monk about all Dharma. The most senior monk's answer and statement on what the Shaila (行舍羅) should have. Fifty-seven rules of white double Karmas (白二羯磨, formal acts requiring two announcements): Building a small room. Building a large room. Assigning bedding. Announcing grave offenses. Twenty-seven rules for returning robes. Leaving the robe. Reducing bedding for six years. Protecting the bowl. Sending a female teacher of nuns. Establishing and explaining the rule of not going to the house of study. Maintaining a community. Nuns sending someone to seek instruction. Nuns sending someone who has completed Pavarana to the great Sangha. Living with non-Buddhists. Establishing and explaining the small boundary for receiving precepts. Establishing and explaining the hall for reciting precepts. Establishing and explaining the great boundary. Establishing the boundary area. Establishing and explaining the boundary where robes are not lost. Establishing and explaining the small boundary for reciting precepts. Establishing two identical boundaries. Establishing one identical boundary. Establishing the same food. The above three should have explanations. Dealing with madness and insanity. Receiving the day. Sending someone to receive Pavarana. Establishing and explaining the small boundary for Pavarana. Distributing the property of the Sangha from the four directions. Rewarding those who care for the sick. Distributing the minor belongings of the deceased. Establishing a treasury. Sending someone to guard the treasury. Establishing a clean area should be explained. Sending someone to guard the robe of merit. Entrusting the robe of merit. Sending someone to confess for laypeople. Sending someone to distribute lots. Sending a messenger to believe and receive the precepts. Nuns showing disrespect to monks should be explained. Sending monks to manage the rooms. Holding old rooms and managing them with laypeople: two rules. Giving the overturning bowl (excommunication). Sending a messenger to inform the family of the overturned bowl. Lifting the overturning bowl. The staff and bag. Vinaya (戒律, discipline).

文具出如上應有差分。粥分。小食分。佉阇尼差請敷臥具分。浴衣分。衣可取可與差比丘沙彌使)。

白四羯磨三十八法(諫破僧法。諫助破僧法。諫擯謗法。諫惡性法。諫惡邪法。諫擯惡邪沙彌二法。諫隨舉比丘尼法。諫習近法。諫勸習近住法。諫瞋舍三寶法。諫發諍法。諫習近居士子法。式叉學戒法。受具戒法。學悔法。呵責法並解。擯出法並解。依止法並解。遮不至白衣家法並解。不見舉法並解。不懺法並解。不捨法並解。與覆藏法本日治法。摩那埵法。出罪法。憶念法。不癡法。罪處所法)。

對首羯磨略有三十三(佛言三語受戒已名善作羯磨。說戒法中亦爾。十誦律云。對首心念分衣已名作羯磨。後來比丘不與分義分二別。一但對首法。二眾法對首法。文通諸部並如下列)。

但對首法二十八(受三衣法並舍。受缽法並舍。受尼師壇法並舍。受百一衣物法並舍。舍請法。舍戒法。受請依止法。衣說凈法。缽說凈法藥說凈法。受三藥法。受七日法。安居法。與欲法。懺波逸提法。懺提舍尼法。懺偷蘭遮法。懺重突吉羅法。白露六聚法。露他重罪法。舍僧殘行法。白行行法。白僧殘諸行法。白入聚法。尼白入僧寺法。尼請教授法。作餘食法)。

眾法對首有五(捨墮法。說戒法。自恣

【現代漢語翻譯】現代漢語譯本：文具（書寫工具）的分配應該如上所述，存在差異。粥的分配。小吃的分配。Khajani（一種食物）的分配。請求鋪設臥具的分配。浴衣的分配。衣服可以拿取或給予（差使比丘和沙彌）。白四羯磨三十八法（諫止破壞僧團的法。諫止幫助破壞僧團的法。諫止誹謗佛法的法。諫止惡劣行為的法。諫止邪見的法。諫止擯除有邪見的沙彌的兩種法。諫止跟隨被舉罪的比丘尼的法。諫止習近（不清凈行為）的法。諫止勸人習近居住的法。諫止嗔恨捨棄三寶的法。諫止引發爭端的法。諫止習近在家居士的法。式叉摩那（學戒女）學習戒律的法。受具足戒的法。學習懺悔的法。呵責的法並解釋。擯出的法並解釋。依止的法並解釋。遮止前往白衣（在家信徒）家的法並解釋。不見舉罪的法並解釋。不懺悔的法並解釋。不捨棄（惡見）的法並解釋。給予覆藏罪的法，本日治療的法。摩那埵（行罰）的法。出罪的法。憶念的法。不癡（不愚癡）的法。罪處所的法）。對首羯磨略有三十三（佛說三語受戒后名為善作羯磨。說戒法中也是如此。《十誦律》說，對首心念分衣后名為作羯磨。後來比丘不與分義，分為兩種區別：一種是但對首法，一種是眾法對首法。文義通用於各部律典，並如下列）。但對首法二十八（受三衣的法並捨棄。受缽的法並捨棄。受尼師壇（坐具）的法並捨棄。受百一衣物的法並捨棄。捨棄請求的法。捨棄戒律的法。受請求依止的法。衣服說凈的法。缽說凈的法。藥說凈的法。受三種藥的法。受七日藥的法。安居的法。與欲的法。懺悔波逸提罪的法。懺悔提舍尼罪的法。懺悔偷蘭遮罪的法。懺悔重罪突吉羅的法。白露六聚的法。暴露他人重罪的法。捨棄僧殘行法的法。白行行法的法。白僧殘諸行法的法。白入聚落的法。比丘尼白入僧寺的法。比丘尼請求教授的法。作餘食的法）。眾法對首有五（捨墮罪的法。說戒法。自恣（允許他人指出自己的過失））

【English Translation】 English version: The distribution of writing materials should be as mentioned above, with differences. The distribution of porridge. The distribution of snacks. The distribution of Khajani (a type of food). The distribution of requesting bedding. The distribution of bathing robes. Clothes can be taken or given (to errand-running monks and novices). The thirty-eight Dharmas of the White Four Karmas (Dharma for admonishing the breaking of the Sangha. Dharma for admonishing assisting the breaking of the Sangha. Dharma for admonishing slandering the Dharma. Dharma for admonishing evil behavior. Dharma for admonishing wrong views. Two Dharmas for admonishing the expulsion of novices with wrong views. Dharma for admonishing following a Bhikkhuni who has been accused. Dharma for admonishing close association. Dharma for admonishing advising close association and dwelling. Dharma for admonishing anger and abandoning the Three Jewels. Dharma for admonishing initiating disputes. Dharma for admonishing close association with laymen's sons. Dharma for a female trainee (Siksamana) learning the precepts. Dharma for receiving full ordination. Dharma for learning repentance. Dharma for rebuke and explanation. Dharma for expulsion and explanation. Dharma for dependence and explanation. Dharma for preventing going to the homes of laypeople and explanation. Dharma for accusation without seeing and explanation. Dharma for not repenting and explanation. Dharma for not abandoning (wrong views) and explanation. Dharma for giving concealment of offenses, Dharma for treating today. Dharma for Manatva (penance). Dharma for absolution. Dharma for recollection. Dharma for non-delusion. Dharma for the place of offense). There are approximately thirty-three Karmas performed in front of one or two monks (The Buddha said that receiving precepts with three statements is called 'well-performed Karma'. It is the same in the recitation of precepts. The Ten Recitation Vinaya says that after a monk distributes robes with mindfulness in front of another monk, it is called 'performing Karma'. Later monks do not participate in the distribution, so there are two distinctions: one is 'Karma performed in front of one or two monks only', and the other is 'Karma performed in front of one or two monks that is also a Sangha matter'. The meaning is applicable to all Vinaya texts, as listed below). Twenty-eight Dharmas are performed in front of one or two monks only (The Dharma of receiving the three robes and relinquishing them. The Dharma of receiving the bowl and relinquishing it. The Dharma of receiving the Nisidana (sitting cloth) and relinquishing it. The Dharma of receiving the hundred and one items and relinquishing them. The Dharma of relinquishing a request. The Dharma of relinquishing precepts. The Dharma of receiving a request for dependence. The Dharma of declaring the purity of robes. The Dharma of declaring the purity of the bowl. The Dharma of declaring the purity of medicine. The Dharma of receiving three kinds of medicine. The Dharma of receiving seven-day medicine. The Dharma of the Rainy Season Retreat. The Dharma of giving consent. The Dharma of confessing a Pacittiya offense. The Dharma of confessing a Patidesaniya offense. The Dharma of confessing a Thullaccaya offense. The Dharma of confessing a serious Dukkata offense. The Dharma of revealing the six groups of offenses. The Dharma of revealing another's serious offense. The Dharma of relinquishing the Sanghavasesa practice. The Dharma of the White Practice. The Dharma of the White Sanghavasesa practices. The Dharma of entering a village. The Dharma of a Bhikkhuni entering a monastery. The Dharma of a Bhikkhuni requesting instruction. The Dharma of making leftover food). There are five Dharmas performed in front of one or two monks that are also Sangha matters (The Dharma of relinquishing a Nissaggiya offense. The Dharma of reciting the precepts. The Pavarana (invitation) ceremony).

法。受僧得施法。受亡五眾物法)。

心念羯磨略有十四(義分三別。一但心念法。二對首心念法。三眾法心念法。並通諸部至文自須。唯僧法羯磨獨四分一律)。

但心念法有三(懺輕突吉羅法。六念法說戒座中發露諸罪法)。

對首心念法有七(安居法。說凈法。受藥法。受七日法。受持三衣法。舍三衣法。受持缽法)。

眾法心念法有四(說戒法。自恣法。受僧得施法。受亡五眾衣物法)。

已前略明緣集。已后辯緣成壞。

前明僧法(律中佛言。有四種僧。一者四人僧。除受戒自恣出罪。餘一切羯磨應作。二者五人僧。除中國受戒出罪。三者十人僧。除出罪。四者二十人僧。一切羯磨應作。況復過二十。若少一人非法非毗尼不成)。

一稱量前事(毗尼母論云。事謂人法也。律云。稱量比丘及白衣。稱量羯磨及犯事也。然所為之緣不出三種。謂人法事也。如受戒懺悔差使治擯等為人故作。如說戒自恣等為法故作。如結界攝衣凈地庫藏等為事故作。或具或單時離時合併先須量。校使成應法之緣)。

二法起托處(僧祇律云。非羯磨地不得受。欲行僧事律中若作羯磨必先結界。然托處有二種。若自然界中唯結界羯磨一法。自餘僧法並作法界中。若對首心念二法

【現代漢語翻譯】現代漢語譯本：法。受僧得施法（接受僧眾給予佈施的法）。受亡五眾物法（接受已故比丘、比丘尼、沙彌、沙彌尼、式叉摩那的遺物的法）。

心念羯磨略有十四（義分三別。一但心念法，二對首心念法，三眾法心念法。並通諸部至文自須。唯僧法羯磨獨四分一律）。

但心念法有三（懺輕突吉羅法（懺悔輕微罪過的法）。六念法（憶念佛、法、僧、戒、施、天的法）。說戒座中發露諸罪法（在說戒的場合中坦白各種罪過的法））。

對首心念法有七（安居法（安居的法）。說凈法（宣告清凈的法）。受藥法（接受藥物的法）。受七日法（接受七日使用的法）。受持三衣法（接受和持有三衣的法）。舍三衣法（捨棄三衣的法）。受持缽法（接受和持有缽的法））。

眾法心念法有四（說戒法（說戒的法）。自恣法（自恣的法）。受僧得施法（接受僧眾給予佈施的法）。受亡五眾衣物法（接受已故五眾的衣物法））。

已前略明緣集。已后辯緣成壞。

前明僧法（律中佛言。有四種僧。一者四人僧（四位比丘組成的僧團，除了受戒、自恣、出罪之外，可以進行其他一切羯磨）。二者五人僧（五位比丘組成的僧團，除了在中國受戒、出罪之外，可以進行其他羯磨）。三者十人僧（十位比丘組成的僧團，除了出罪之外，可以進行其他羯磨）。四者二十人僧（二十位比丘組成的僧團，可以進行一切羯磨）。況復過二十。若少一人非法非毗尼不成）。

一稱量前事（毗尼母論云。事謂人法也。律云。稱量比丘及白衣。稱量羯磨及犯事也。然所為之緣不出三種。謂人法事也。如受戒懺悔差使治擯等為人故作。如說戒自恣等為法故作。如結界攝衣凈地庫藏等為事故作。或具或單時離時合併先須量。校使成應法之緣）。

二法起托處（僧祇律云。非羯磨地不得受。欲行僧事律中若作羯磨必先結界。然托處有二種。若自然界中唯結界羯磨一法。自餘僧法並作法界中。若對首心念二法

【English Translation】 English version: The Dharma. The Dharma of receiving offerings given by the Sangha (Saṃgha). The Dharma of receiving the belongings of the deceased five groups (bhikṣu, bhikṣuṇī, śrāmaṇera, śrāmaṇerikā, and śikṣamāṇā).

There are briefly fourteen acts of mind-contemplation Karma (Karma) (divided into three categories: 1. Acts of mere mind-contemplation; 2. Acts of face-to-face mind-contemplation; 3. Acts of Sangha mind-contemplation. These apply to all schools, and the texts themselves are necessary. Only the Sangha Karma follows the Vinaya of the Dharmaguptaka school exclusively).

There are three acts of mere mind-contemplation (The Dharma of confessing minor offenses (dukkaṭa). The Dharma of the six recollections (Buddha, Dharma, Sangha, Sila, Dana, Deva). The Dharma of confessing various offenses in the Pratimoksha recitation assembly).

There are seven acts of face-to-face mind-contemplation (The Dharma of the Rainy Season Retreat (varsa). The Dharma of declaring purity. The Dharma of receiving medicine. The Dharma of receiving the seven-day use. The Dharma of receiving and holding the three robes (tricīvara). The Dharma of relinquishing the three robes. The Dharma of receiving and holding the bowl).

There are four acts of Sangha mind-contemplation (The Dharma of reciting the Pratimoksha. The Dharma of self-surrender (pravarana). The Dharma of receiving offerings given by the Sangha. The Dharma of receiving the robes and belongings of the deceased five groups).

The causes and conditions for assembly have been briefly explained above. The establishment and destruction of conditions will be discussed below.

The Sangha Dharma is explained first (The Buddha said in the Vinaya: There are four types of Sangha. 1. A Sangha of four monks (except for ordination, self-surrender, and expelling sins, all other Karma should be performed). 2. A Sangha of five monks (except for ordination and expelling sins in Central India). 3. A Sangha of ten monks (except for expelling sins). 4. A Sangha of twenty monks (all Karma should be performed). Moreover, if there are more than twenty monks. If there is one monk less, it is not in accordance with the Dharma and the Vinaya, and it will not be successful).

Assessing the previous matter (The Vinaya-matrika Sutra says: 'Matter refers to people and Dharma.' The Vinaya says: 'Assess the Bhikshus and laypeople, assess the Karma and offenses.' The reasons for doing things do not go beyond three types: people, Dharma, and matters. For example, ordination, repentance, dispatching, and banishment are done for the sake of people. Reciting the Pratimoksha and self-surrender are done for the sake of the Dharma. Establishing boundaries, collecting robes, purifying the ground, and storing treasures are done for the sake of matters. Whether complete or single, separate or combined, it is necessary to measure first to ensure that the conditions for becoming Dharma-compliant are met).
The place where the Dharma arises (The Sanghika-vinaya says: 'It is not permissible to receive in a place that is not a Karma ground.' If you want to perform Sangha affairs, you must first establish boundaries in the Vinaya when performing Karma. There are two types of places to rely on. If it is a natural boundary, only the Karma of establishing boundaries is performed. All other Sangha Dharmas are performed in the Dharma boundary. If it is a face-to-face mind-contemplation, the two Dharmas

則通二界)。

三集僧方法(律云。佛言。當敷座打揵槌盡共集一處。五分律云。隨有木瓦銅鐵鳴者。令凈人沙彌打之。無沙彌者比丘亦得。不得過三通。付法藏傳中令有長打之法。三千威儀中具明杵下之數。薩婆多論云。夫集僧揵槌必有常準不得互易)。

四僧集約界(夫界有二若作法界則唯三種。謂大界戒場小界。若論小界無外可集。若戒場大界並盡唱制限集之。若自然界則分四別。謂聚落蘭若道行水界。初言聚落則有二種。若聚落界分不可分別者。準僧祇七樹之量。通計六間六十三步。若無異眾得成羯磨。若可分別聚落者。準十誦律盡聚落集之。二言蘭若亦有二種。若無難者諸部多雲一拘盧舍。按雜寶藏云五里是也。相傳以此為定若難事蘭若。如善見論七槃陀之量。相去五十八步四尺八寸得作羯磨。三明道行界。準薩婆多十誦律縱廣六百步。四明水界如五分律。船上眾中有力人以水若砂四面擲所及處。此之六相皆謂身面所向方隅限齊之內集僧。無人方可應法)。

五應法和合(律云。應來者來。應與欲者與欲。來現前得呵人不呵是名和合。反上三成別眾)。

六簡眾是非(律云未受具者出等。又云有四滿數。一者有人得滿數不應呵。若為作呵責𢷤出依止。遮不至白衣家羯磨。如是四人

【現代漢語翻譯】則通二界)。（指在兩個區域內都有效）

三、集僧方法（律中說：『佛說，應當鋪設座位，敲擊犍椎，讓所有僧人聚集在一處。』《五分律》中說：『隨有什麼木製、瓦制、銅製、鐵製的發聲物，讓凈人或沙彌敲擊。如果沒有沙彌，比丘也可以敲擊，但不得超過三通。』《付法藏傳》中記載有長擊犍椎的方法。《三千威儀》中詳細說明了敲擊的次數。薩婆多論中說：『聚集僧眾時，犍椎的敲擊必須有固定的標準，不得隨意更改。』）

四、僧眾聚集的範圍（『界』有兩種，如果是作法界，則只有三種，即大界、戒場、小界。如果說是小界，則沒有外部可以聚集。如果是戒場或大界，則全部唱誦限制以聚集僧眾。如果是自然界，則分為四種，即聚落、蘭若、道行、水界。首先說聚落，則有兩種情況。如果聚落的範圍無法區分，則按照僧祇律七棵樹的距離來衡量，總計六間六十三步。如果沒有其他僧眾，可以進行羯磨。如果可以區分聚落，則按照十誦律，在整個聚落範圍內聚集。第二說蘭若，也有兩種情況。如果沒有困難，各部都說是一拘盧舍。按照《雜寶藏經》的說法，是五里。相傳以此為標準。如果是有困難的蘭若，如《善見論》中七槃陀的距離來衡量，相距五十八步四尺八寸，可以進行羯磨。第三說明道行界，按照薩婆多十誦律，縱橫六百步。第四說明水界，如《五分律》所說，船上的僧眾中有力氣的人用水或沙子向四面投擲，所及之處。這六種情況都是指身體面向的方位所限制的範圍內聚集僧眾。沒有人的地方才可以依法進行。)

五、如法和合（律中說：『應該來的來，應該給與同意的給與同意。』來現前，可以呵責人，不呵責，這叫做和合。反之，以上三種情況構成別眾）。

六、簡別僧眾的是非（律中說，未受具足戒者出去等等。又說有四種滿數。一是有人，得到滿數，不應該呵責。如果為他作呵責、驅出、依止，遮止不至白衣家羯磨。像這樣四種人）

【English Translation】 Then it applies to both realms). (Referring to being valid in two areas)

Three, Methods of Assembling the Sangha (The Vinaya says: 'The Buddha said, one should spread seats, strike the Ghaṇṭā (bell), and have all the Sangha gather in one place.' The Mahāvastu-vinaya says: 'Whatever is made of wood, tile, copper, or iron that makes a sound, let a layperson or Śrāmaṇera (novice monk) strike it. If there is no Śrāmaṇera, a Bhikṣu (monk) may also strike it, but no more than three times.' The Fu Fa Zang Zhuan (Record of the Transmission of the Dharma Treasury) records the method of striking the Ghaṇṭā for a long time. The Three Thousand Dignified Manners details the number of strikes. The Sarvāstivāda-vinaya says: 'When assembling the Sangha, the striking of the Ghaṇṭā must have a fixed standard and must not be changed arbitrarily.')

Four, The Boundary for Sangha Assembly (A 'boundary' has two types. If it is a karmavācanā (formal act) boundary, then there are only three types: the great boundary, the ordination platform, and the small boundary. If it is a small boundary, then there is no outside area to assemble. If it is the ordination platform or great boundary, then all restrictions are announced to assemble the Sangha. If it is a natural boundary, then it is divided into four types: village, araṇya (secluded place), path, and water boundary. First, regarding a village, there are two situations. If the boundary of the village cannot be distinguished, then it is measured according to the Saṃghika Vinaya by the distance of seven trees, totaling six jian (a unit of length) and sixty-three steps. If there are no other Sangha members, karma (act) can be performed. If the village can be distinguished, then according to the Daśa-bhāṇavāra-vinaya, the assembly is held throughout the entire village. Second, regarding an araṇya, there are also two situations. If there are no difficulties, various schools say it is one krośa (unit of distance). According to the Za Bao Zang Jing (Miscellaneous Treasure Sutra), it is five li (Chinese mile). It is traditionally regarded as the standard. If it is a difficult araṇya, such as the measurement of seven paṇḍaka in the Samantapāsādikā, separated by fifty-eight steps, four chi (Chinese foot), and eight cun (Chinese inch), karma can be performed. Third, regarding the path boundary, according to the Sarvāstivāda Daśa-bhāṇavāra-vinaya, it is six hundred steps in length and width. Fourth, regarding the water boundary, as stated in the Mahīśāsaka-vinaya, a strong person among the Sangha members on the boat throws water or sand in all four directions, and the area reached is the boundary. These six situations all refer to the area limited by the direction the body faces when assembling the Sangha. Only where there is no one can it be done according to the Dharma.)

Five, Dharma-compliant Harmony (The Vinaya says: 'Those who should come, come; those who should give consent, give consent.' Coming in person, being able to rebuke people, and not rebuking, this is called harmony. Conversely, the above three situations constitute a separate assembly.)

Six, Discriminating the Right and Wrong of the Sangha (The Vinaya says, those who have not received full ordination should leave, etc. It also says there are four types of full number. First, there is someone who has reached the full number and should not be rebuked. If one performs rebuke, expulsion, reliance, and prevents karma from being performed at a layperson's house for him. Such are the four types of people.)

者是也。二者有人不得滿數應呵。謂若欲受大戒人。三者不得滿數不得呵者。若為比丘作羯磨。以比丘尼。式叉摩那。沙彌沙彌尼足數。若言犯邊罪等十三難人。若被三舉。若滅𢷤。若應滅擯。若別住。若戒場上。若神足在空隱沒離見聞處。若所為作羯磨人。如是等二十八種不足數。又云行覆藏本日治摩那埵出罪人。十誦律云。行覆藏竟本日治竟。六夜竟此上七人。佛言不相足數。十誦又云。睡眠人。亂語人。憒鬧人。入定人。啞人。聾人。啞聾人。狂人。亂心人。病壞心人。樹上比丘白衣。如是等十二人不成受戒足數。摩德勒伽論云。重病人邊地人癡鈍人。如是等三人不成滿眾。僧祇云。若與欲人。若隔障。若半覆露中間隔障。若半覆露申手不相及。若一切露地坐申手不相及。又云若眾僧行作羯磨坐則非法。乃至住坐臥互作亦爾。四分云。我往說戒處不坐為作別眾。佛言非法。五分病人背羯磨說戒。佛言別眾義加醉人等。或自語前人不解。心境不相稱等併名非法。故律中受戒舍戒法內云。若眠醉狂恚不相領解。如前緣者並不成故。又須知別眾不足數等。四句差別臨機明練成壞兩緣。四者有人得滿數亦得呵。若善比丘同一界住不離見聞處。乃至語傍人如是等人具兼二法者)。

七說欲清凈(律云。諸比丘不來者

【現代漢語翻譯】現代漢語譯本這些情況是允許的。第二種情況是，如果人數不足，應該受到呵責。例如，如果有人想受大戒，但人數不足，就應該受到呵責。第三種情況是，如果為比丘作羯磨（karma，業，行為），即使加上比丘尼、式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，沙彌，小比丘）、沙彌尼（śrāmaṇerikā，小比丘尼）的人數，仍然不足，也不應該受到呵責。例如，如果有人犯了邊罪等十三難，或者被三次舉罪，或者被滅擯，或者應該被滅擯，或者別住，或者在戒場上，或者神足通在空中隱沒，離開了見聞之處，或者所作羯磨的人，像這樣的二十八種情況，都不能算作足數。還有，正在進行覆藏、本日治、摩那埵（mānatta，懺悔）出罪的人。《十誦律》說，覆藏期滿、本日治期滿、六夜期滿，這七種人，佛說不算作足數。《十誦律》又說，睡眠的人、亂語的人、憒鬧的人、入定的人、啞巴、聾子、又聾又啞的人、瘋子、亂心的人、病壞心的人、樹上的比丘、白衣，像這樣的十二種人，不能構成受戒的足數。《摩德勒伽論》說，重病人、邊地人、癡鈍人，像這樣的三種人，不能算作滿眾。《僧祇律》說，如果與欲的人、隔著障礙的人、半覆半露中間隔著障礙的人、半覆半露伸手不能及的人、一切露地坐著伸手不能及的人。又說，如果眾僧行走時作羯磨，坐下則不合法。乃至站立、坐著、躺著互相作羯磨也是一樣。《四分律》說，我往說戒處不坐而作別眾，佛說不合法。《五分律》說，病人背對著羯磨說戒，佛說別眾。義加醉人等，或者自語前人不解，心境不相稱等，都稱為不合法。所以在律中受戒舍戒法內說，如果睡眠、醉酒、瘋狂、憤怒，不相領解，像前面所說的原因，都不成功。又須知別眾不足數等四句差別，臨機明練成壞兩緣。第四種情況是，有些人算作滿數，但也可能受到呵責。例如，如果善比丘住在同一界內，不離開見聞之處，乃至和旁邊的人說話，像這樣的人兼具兩種情況。七、說欲清凈（律云。諸比丘不來者）

【English Translation】 English version These are permissible. The second case is that if there are not enough people, they should be reprimanded. For example, if someone wants to receive the Great Precepts (ordination), but there are not enough people, they should be reprimanded. The third case is that if performing Karma (karma, action) for a Bhikshu (bhikkhu, monk), even if adding the Bhikshuni (bhikkhuni, nun), Śikṣamāṇā (śikṣamāṇā, female trainee), Śrāmaṇera (śrāmaṇera, novice monk), and Śrāmaṇerikā (śrāmaṇerikā, novice nun), there are still not enough people, they should not be reprimanded. For example, if someone has committed a border offense or has one of the thirteen difficulties, or has been accused three times, or has been expelled, or should be expelled, or is in separate residence, or is at the ordination platform, or whose supernatural powers are hidden in the air, leaving the place of sight and hearing, or the person for whom the Karma is being performed, such as these twenty-eight situations, cannot be counted as sufficient. Also, those who are undergoing concealment, daily treatment, Mānatta (mānatta, repentance) for expiation. The 'Ten Recitation Vinaya' says that after the period of concealment is over, after the daily treatment is over, after the six nights are over, these seven types of people, the Buddha said, do not count as sufficient. The 'Ten Recitation Vinaya' also says that those who are sleeping, those who are speaking incoherently, those who are noisy, those who are in meditation, the dumb, the deaf, the deaf and dumb, the mad, the confused, those with diseased minds, the Bhikshu in the tree, the laity, such as these twelve types of people, cannot constitute a sufficient number for ordination. The 'Mātrka' says that seriously ill people, people from border areas, and dull-witted people, such as these three types of people, cannot be counted as a full assembly. The 'Saṃghika Vinaya' says that if those who have given their consent, those who are separated by obstacles, those who are half-covered and half-exposed with obstacles in between, those who are half-covered and half-exposed and cannot reach out their hands, those who are sitting in completely open ground and cannot reach out their hands. It also says that if the Sangha performs Karma while walking, it is illegal to sit down. Even standing, sitting, and lying down and performing Karma with each other is the same. The 'Four-Part Vinaya' says that I went to the place of recitation and did not sit down to make a separate assembly, the Buddha said it was illegal. The 'Five-Part Vinaya' says that the sick person turns his back on the Karma and recites the precepts, the Buddha said it was a separate assembly. Adding drunk people, etc., or speaking to oneself and the person in front does not understand, the state of mind does not match, etc., are all called illegal. Therefore, in the Vinaya, within the rules of receiving and relinquishing precepts, it says that if one is sleeping, drunk, mad, angry, and does not understand each other, like the reasons mentioned earlier, it will not succeed. Also, one must know the four distinctions of separate assemblies not being sufficient, and be clear about the two conditions of success and failure depending on the situation. The fourth case is that some people are counted as sufficient, but may also be reprimanded. For example, if a good Bhikshu lives within the same boundary, does not leave the place of sight and hearing, and even speaks to the person next to him, such a person has both conditions. Seven, declaring purity of desire (The Vinaya says, 'Those Bhikshus who do not come')

說欲及清凈。于中有三。謂與欲受欲說欲等法。若有佛法僧事。病人看病事者並聽與欲唯除結界。一法有五種與欲。若言與汝欲。若言我說欲。若言為我說欲。若現身相。若廣說與欲成與欲。若不現相不口說者不成。應更與餘者欲。又云欲與清凈一時俱說不得單說。若欲廣說者應具修威儀。至可傳欲者所如是言)大德一心念。某甲比丘如法僧事與欲清凈(一說便止。佛言。若能憶性相名類者。隨意多少受之。若不能記者但云眾多比丘與欲清凈。亦得二明受欲法。佛言。若受欲者受欲已便命過。若出界去。若罷道入外道眾別部眾至戒場上。若明相出等七緣。若自言犯邊罪等十三難人。三舉二滅在空隱沒離見聞處如是等通前。二十八緣並不成受欲。若至中道若在僧中亦爾。應更與餘者欲。僧祇云。五種失欲如不足數中說。又云在界外受欲持欲者。出界與欲人出界與欲已。自至僧中還出眾第五持欲在僧中。因難驚起無一人住者。如是等併名失欲。十誦云。與覆藏等三人失欲。五分云。與尼等四人狂等三人。或倒出眾人皆不成欲。十誦云。取欲清凈人若取時若取竟。自言非比丘者不成清凈欲。律云持欲比丘自有事起不及詣僧聽。轉受與余比丘應作如是言)大德一心念。我某甲比丘與眾多比丘受欲清凈。彼及我身如法僧事與欲清

【現代漢語翻譯】現代漢語譯本：關於『說欲』（表達同意）及『清凈』（無罪）的規定，其中有三方面：即『與欲』（給予同意）、『受欲』（接受同意）、『說欲』（表達同意）等相關規定。如果有關於佛法僧（Buddha, Dharma, Sangha）的事宜，或者病人需要照顧的情況，都允許給予同意，但結界（khetta-sima，劃定區域）除外。關於『與欲』，有一種情況有五種表達方式：如果說『我給你同意』，或者說『我表達同意』，或者說『請你替我表達同意』，或者通過身體姿態表達，或者詳細說明，這些都構成『與欲』。如果沒有通過姿態或口頭表達，則不構成『與欲』，應該重新向其他人表達同意。此外，『欲』（同意）和『清凈』（無罪）必須同時表達，不能只說其中一個。如果要詳細表達，應該具備完整的威儀，到達可以傳遞同意的人那裡，這樣說：『大德，請一心念，某甲（某人）比丘，對於如法的僧事，給予同意和清凈。』（說一遍即可停止）。佛說：『如果能記住（表達同意的）性質、相狀、名稱和類別，可以隨意接受多少。如果記不住，只需說『眾多比丘給予同意和清凈』也可以。』二、關於『受欲』（接受同意）的方法。佛說：『如果接受同意的人，在接受同意后就去世了，或者離開界限，或者放棄出家還俗，加入外道，加入其他派別，到達戒場上，或者天亮等等七種情況，或者自己說犯了邊罪等等十三種有罪之人，或者三舉二滅（僧團的懲罰方式），處於空曠、隱蔽、無法看見或聽見的地方，像這些情況，連同前面的，總共二十八種情況，都不能構成有效的『受欲』。如果在中途，或者在僧團中也是如此，應該重新向其他人表達同意。』僧祇律（Mahāsāṃghika Vinaya）中說：『五種失去『欲』的情況，就像在『不足數』（人數不足）中說的那樣。』又說：『在界限外接受同意或持有同意的人，出界給予同意的人，給予同意后自己回到僧團又離開，第五種是持有同意的人在僧團中，因為困難或驚嚇而起身，沒有一個人留下，這些情況都叫做失去『欲』。』十誦律（Sarvāstivāda Vinaya）中說：『與覆藏（隱瞞罪行）等人，三人失去『欲』。』五分律（Mahīśāsanaka Vinaya）中說：『與尼（比丘尼）等人，四人，或者瘋狂等人，三人，或者顛倒，或者離開大眾，這些都不能構成有效的『欲』。』十誦律中說：『接受『清凈欲』（無罪同意）的人，如果在接受時或接受后，自己說不是比丘，則不能構成有效的『清凈欲』。』律中說：『持有『欲』（同意）的比丘，如果自己有事不能去僧團聽法，可以轉交給其他比丘，應該這樣說：『大德，請一心念，我某甲（某人）比丘，給予眾多比丘接受同意和清凈，他和我的身，對於如法的僧事，給予同意和清凈。』

【English Translation】 English version: Regarding 'saying consent' (expressing agreement) and 'purity' (being free from offense), there are three aspects: namely, regulations concerning 'giving consent' (yu-yu, offering agreement), 'receiving consent' (shou-yu, accepting agreement), and 'saying consent' (shuo-yu, expressing agreement). If there are matters concerning the Buddha, Dharma, Sangha (the Triple Gem), or if a sick person needs care, giving consent is permitted, except for matters of establishing boundaries (khetta-sima, demarcation of territory). Concerning 'giving consent,' there are five ways to express it in one situation: if one says, 'I give you consent,' or 'I express consent,' or 'Please express consent for me,' or through bodily gestures, or by explaining in detail, these all constitute 'giving consent.' If it is not expressed through gestures or verbally, it does not constitute 'giving consent,' and consent should be expressed to someone else again. Furthermore, 'consent' (yu, agreement) and 'purity' (qing-jing, freedom from offense) must be expressed simultaneously, not just one of them. If one wants to express it in detail, one should have complete decorum, reach the person who can transmit consent, and say like this: 'Venerable, please concentrate your mind, Bhikshu (monk) so-and-so (mou-jia), for the lawful Sangha affairs, gives consent and purity.' (Say it once and stop). The Buddha said: 'If one can remember the nature, characteristics, name, and category (of expressing consent), one can accept as much as one wants. If one cannot remember, one only needs to say 'many Bhikshus give consent and purity,' that is also acceptable.' Two, regarding the method of 'receiving consent' (shou-yu, accepting agreement). The Buddha said: 'If the person receiving consent dies after receiving consent, or leaves the boundary, or renounces monastic life and returns to lay life, joins other religions, joins other sects, arrives at the ordination platform, or dawn breaks, etc., seven situations, or if one says oneself has committed a border offense, etc., thirteen offenders, or the three expulsions and two removals (methods of punishment by the Sangha), being in a deserted, hidden, unseen or unheard place, like these situations, together with the previous ones, a total of twenty-eight situations, cannot constitute a valid 'receiving consent.' If it is in the middle of the road, or in the Sangha, it is also the same, consent should be expressed to someone else again.' The Mahāsāṃghika Vinaya says: 'Five situations of losing 'consent' are like what is said in 'insufficient number' (not enough people).』 It also says: 'The person receiving consent or holding consent outside the boundary, the person giving consent outside the boundary, the person giving consent and then returning to the Sangha and leaving again, the fifth is the person holding consent in the Sangha, because of difficulties or fright, gets up, and no one stays, these situations are all called losing 'consent.' The Sarvāstivāda Vinaya says: 'Giving to those who conceal (hide offenses), etc., three people lose 'consent.' The Mahīśāsanaka Vinaya says: 'Giving to Bhikshunis (nuns), etc., four people, or crazy people, etc., three people, or inverted, or leaving the assembly, these cannot constitute valid 'consent.' The Sarvāstivāda Vinaya says: 'The person receiving 'pure consent' (qing-jing yu, consent of purity), if at the time of receiving or after receiving, says oneself is not a Bhikshu, then it cannot constitute valid 'pure consent.' The Vinaya says: 'The Bhikshu holding 'consent' (yu, agreement), if one has matters and cannot go to the Sangha to listen to the Dharma, one can transfer it to another Bhikshu, one should say like this: 'Venerable, please concentrate your mind, Bhikshu (monk) so-and-so (mou-jia), gives many Bhikshus receiving consent and purity, he and my body, for the lawful Sangha affairs, give consent and purity.'

凈(三明說欲法僧祇云。不得輒爾與人慾應與堪能持欲僧中說者。若有說者羯磨人。如上問已彼受欲者應答是言)大德僧聽。某甲比丘我受彼欲清凈。彼如法僧事與欲清凈(若自恣時應言與欲自恣。余詞同上。佛言。若受欲人。若睡眠。若入定。若忘。若不故作併成。若故不說得突吉羅。若病重者應輿至僧中。恐病增動者僧就病者所。或出界作不合別眾故。若中道逢難界外持欲來得成)。

八正陳本意(謂僧私兩緣僧中。或創立法處則豎標唱相。或常所集用則行籌告白等私事亦二。若違情治罰則作舉與罪。若順情請許多。須乞詞至文具顯)。

九問事端緒(律云。僧今和合何所作為事。含通別臨時。唯一通問)。

十答所成法(律云。應答言作某羯磨。然事有先後法緣通別。說戒自恣應在後。作受戒捨墮義兼通別。若結界舍界理無雙答。並先須詳委然後答問)。

中明眾多人法(若作但對首法。如持衣說凈等法。通二界人唯是別。若作眾法對首法。如捨墮說戒等。二界。盡集人非別眾法則兩異並前須明識義無雜亂)。

后明一人法(若但心念法事通二界人。唯獨秉若對首心念及眾法心念界通二處。有人不得並如前集法中列。三相歷然不容臨機。致有乖殊法事不成)。

已前略辯

【現代漢語翻譯】現代漢語譯本凈(三明說欲法僧祇云：不得隨意給人慾，應給能持戒的比丘，在僧團中說。如果有人說了，羯磨人，如上問過之後，接受給欲的比丘應回答『是』)大德僧眾請聽。某甲比丘，我接受他的清凈欲。他如法的僧事，給欲清凈(如果是自恣時，應說『給欲自恣』，其餘詞句同上。佛說：如果接受給欲的人，如果睡眠，如果入定，如果忘記，如果不是故意，都算成就。如果是故意不說，得突吉羅罪。如果病人很重，應用車抬到僧團中。恐怕病情加重，僧團就到病人那裡。或者出界外做，不合別眾的緣故。如果在中途遇到困難，在界外持欲來也算成就)。

八、陳述本意(指僧團或個人的兩種因緣。在僧團中，或者初創立法之處，就豎立標誌，或者經常聚集的地方，就用行籌告白等。個人之事也有兩種：如果違背情理進行懲罰，就進行舉罪。如果順應情理請求許可，需要乞求詞句，直到文義完全顯現)。

九、詢問事情的開端(律中說：僧團現在和合，要做什麼事？包含通途、個別、臨時。只有一種通問)。

十、回答所成就的法(律中說：應該回答說『作某羯磨』。然而事情有先後，法緣有通途和個別。說戒、自恣應該在後。作受戒、捨墮，意義兼顧通途和個別。如果結界、舍界，道理上沒有雙重回答。都需要先詳細瞭解，然後回答提問)。

中間說明眾多人的法(如果作但對首法，如持衣說凈等法，通二界的人，唯獨是別眾。如果作眾法對首法，如捨墮、說戒等，二界都聚集人，不是別眾法，那麼兩種情況不同，並且先前需要明白認識，意義沒有雜亂)。

後面說明一個人的法(如果只是心念法事，通二界的人，唯獨秉持。如果對首心念以及眾法心念，界限通二處。有人不得，都如先前聚集法中列出。三種相貌歷歷分明，不容許臨時應變，導致有差錯，法事不成)。

以上是簡略的辨析

【English Translation】 English version 『Pure』 (The Sanghika states in the context of the Three Clear Understandings regarding the giving of desire: One should not arbitrarily give desire to others; it should be given to a Bhikshu capable of upholding the precepts, and declared within the Sangha. If someone does declare it, the Karma master, after asking as above, the Bhikshu receiving the desire should answer 『Yes』). Venerable Sangha, please listen. Bhikshu A, I receive his pure desire. His Dharma-abiding Sangha affairs, giving of desire is pure (If it is during the Self-surrender ceremony, it should be said 『giving desire for Self-surrender』; the remaining phrases are the same as above. The Buddha said: If the person receiving the desire is sleeping, or in Samadhi, or forgets, or it is not intentional, it is considered accomplished. If it is intentionally not said, one incurs a Dukkritta offense. If the sick person is very ill, they should be carried to the Sangha. Fearing the illness may worsen, the Sangha should go to the sick person's location. Or if done outside the boundary, it is not in accordance with a separate assembly. If encountering difficulties midway, holding the desire from outside the boundary is also considered accomplished).

Stating the Original Intention (Refers to the two conditions of the Sangha or an individual. In the Sangha, either at the initial establishment of a Dharma site, a sign is erected, or at a regularly gathering place, counting tokens and announcements are used. Individual matters are also of two kinds: If punishment is carried out against reason, an accusation is made. If permission is requested in accordance with reason, words must be sought until the meaning is fully revealed).
Asking the Beginning of the Matter (The Vinaya states: The Sangha is now in harmony, what is to be done? Includes general, individual, and temporary matters. There is only one general question).
Answering the Accomplished Dharma (The Vinaya states: One should answer 『Performing such and such Karma』. However, matters have precedence, and Dharma conditions have general and individual aspects. Recitation of precepts and Self-surrender should be later. Performing ordination and relinquishing offenses encompass both general and individual meanings. If establishing a boundary or relinquishing a boundary, there is no dual answer in principle. All need to be understood in detail before answering the question).

In the middle, explaining the Dharma for many people (If performing a 『but facing each other』 Dharma, such as holding robes and declaring purity, it applies to people from both boundaries, but is uniquely a separate assembly. If performing a 『assembly Dharma facing each other』 Dharma, such as relinquishing offenses and reciting precepts, people from both boundaries gather, and it is not a separate assembly Dharma, then the two situations are different, and prior understanding is needed, with no confusion in meaning).

Later, explaining the Dharma for one person (If it is only a mind-recitation Dharma affair, it applies to people from both boundaries, and is uniquely upheld. If facing each other with mind-recitation, and assembly Dharma with mind-recitation, the boundary applies to both places. Some people are not allowed, all as listed in the previous gathering Dharma. The three aspects are clearly distinct, not allowing for improvisation, leading to discrepancies, and the Dharma affair not being accomplished).

The above is a brief analysis.

成法具緣。后明非法之相。僧法羯磨具七非(佛言。有七羯磨非法不應作)。

一者非法非毗尼羯磨(謂一人舉一人乃至僧舉僧一白眾多白。一羯磨眾多羯磨。單白白二白四羯磨交絡互作。若有病無藥有藥無病。有事有法施不相當。毗尼母云。若說羯磨言不明瞭。如是等人法事相併初非所攝)。

二者非法別眾羯磨(謂白此事為彼事作羯磨名為非法。應來者不來。應與欲者不與欲。來現前得呵人呵者是名別眾)。

三者非法和合眾羯磨(非法同前和合反上)。

四者如法別眾羯磨(如法反非法別眾同前)。

五者法相似別眾羯磨(謂先作羯磨後作白。名法相似別眾同前)。

六者法相似和合羯磨(法相似如上和合同前)。

七者呵不止羯磨(謂如法羯磨須僧同秉今得呵人呵。若住應法違呵不止即名非法)。

義立七非(謂律據事隨事分七。今以義求收非斯盡謂單白羯磨三十九種。各有非相義同過別。白二白四類亦同之。若不別明成非莫顯。今且就單白說戒一法具解七非。余之三種例之可曉)。

一者人非(謂識過不懺疑罪不露。界內別眾人非應法等)。

二者法非(謂三人以下單白說戒。顛倒錯脫有呵不止。說不明瞭等)。

三者事非(謂時非

【現代漢語翻譯】現代漢語譯本：已經確立的規則具備了因緣，接下來闡明非法的各種相狀。僧團的羯磨（Karma，業）有七種非法的情況（佛說：有七種羯磨是非法的，不應該做）。

第一種是非法非毗尼羯磨（非法且不符合毗奈耶（Vinaya，戒律）的羯磨）：指的是一個人為一個舉罪，乃至整個僧團為一個舉罪，一次宣告多次宣告，一個羯磨多個羯磨，單白（Ekavagga，一次宣告）白二（Dvitivagga，一次宣告一次確認）白四（Catutthavagga，一次宣告三次確認）羯磨交錯進行，或者有病卻沒有藥，有藥卻沒有病，有事情發生但施法不恰當。《毗尼母經》說：如果說羯磨時言語不清楚，那麼這些人的法事和相狀一開始就不被接納）。

第二種是非法別眾羯磨（非法的由部分僧眾進行的羯磨）：指的是宣告這件事卻為那件事做羯磨，這被稱為非法。應該來的人不來，應該同意的人不同意，來參加的人當面呵斥他人，被呵斥的人反過來呵斥別人，這叫做別眾（Bhinnavagga，意見不合的僧眾）。

第三種是非法和合眾羯磨（非法的一致僧眾羯磨）：非法的情況與前面相同，和合眾（Samanavagga，意見一致的僧眾）的情況與上面相反。

第四種是如法別眾羯磨（如法的由部分僧眾進行的羯磨）：如法的情況與非法相反，別眾的情況與前面相同。

第五種是法相似別眾羯磨（形式上相似於法的由部分僧眾進行的羯磨）：指的是先做羯磨后做宣告，這叫做形式上相似於法，別眾的情況與前面相同。

第六種是法相似和合羯磨（形式上相似於法的一致僧眾羯磨）：形式上相似於法的情況與上面相同，和合眾的情況與前面相同。

第七種是呵不止羯磨（呵斥卻不停止的羯磨）：指的是如法的羯磨需要僧眾共同秉持，現在卻有人呵斥他人，被呵斥的人反過來呵斥別人。如果堅持錯誤的觀點，違背如法的行為，呵斥卻不停止，就叫做非法。

根據義理建立七種非法（根據戒律，按照事件的不同分為七種非法。現在從義理上探求，可以涵蓋所有非法的情況，即單白羯磨有三十九種，每一種都有非法的相狀，義理相同但過失不同。白二白四的情況也與此相同。如果不特別說明，就無法顯現出非法的本質。現在先就單白說戒這一法，詳細解釋七種非法的情況，其餘三種可以依此類推）。

第一種是人非（人員的非法）：指的是明知有過錯卻不懺悔，有疑惑的罪行卻不揭露，在界內有意見不合的僧眾，人員不符合如法的要求等。

第二種是法非（法的非法）：指的是少於三個人進行單白說戒，程式顛倒錯亂，有呵斥卻不停止，說法不清楚等。

第三種是事非（事件的非法）：指的是時間不對。

【English Translation】 English version: Established rules have their conditions. Next, the various aspects of illegality are explained. The Karma (業) of the Sangha (僧團) has seven illegal situations (The Buddha said: There are seven Karmas that are illegal and should not be done).

The first is illegal non-Vinaya Karma (非法非毗尼羯磨): This refers to a single person making an accusation, or even the entire Sangha making an accusation; one announcement, multiple announcements; one Karma, multiple Karmas; Ekavagga (單白), Dvitivagga (白二), Catutthavagga (白四) Karmas being intertwined; or having a disease but no medicine, having medicine but no disease; having an event but the Dharma application is inappropriate. The Vinaya-matrika (毗尼母經) says: If the words are unclear when speaking of Karma, then the Dharma events and aspects of these people are not accepted from the beginning).

The second is illegal Bhinnavagga Karma (非法別眾羯磨): This refers to announcing one thing but performing Karma for another, which is called illegal. Those who should come do not come, those who should agree do not agree, those who come to participate scold others to their faces, and those who are scolded in turn scold others, which is called Bhinnavagga (意見不合的僧眾).

The third is illegal Samanavagga Karma (非法和合眾羯磨): The illegal situations are the same as before, and the situations of Samanavagga (意見一致的僧眾) are the opposite of the above.

The fourth is legal Bhinnavagga Karma (如法別眾羯磨): The legal situations are the opposite of the illegal, and the situations of Bhinnavagga are the same as before.

The fifth is Dharma-similar Bhinnavagga Karma (法相似別眾羯磨): This refers to performing Karma before making an announcement, which is called Dharma-similar. The situations of Bhinnavagga are the same as before.

The sixth is Dharma-similar Samanavagga Karma (法相似和合羯磨): The Dharma-similar situations are the same as above, and the situations of Samanavagga are the same as before.

The seventh is the Karma of Unstopped Scolding (呵不止羯磨): This refers to a legal Karma that requires the Sangha to uphold it together, but now someone is scolding others, and those who are scolded in turn scold others. If one insists on wrong views, violates legal behavior, and does not stop scolding, it is called illegal.

Establishing Seven Illegalities Based on Meaning (義立七非): According to the Vinaya, the seven illegalities are divided according to the events. Now, seeking from the meaning, all illegal situations can be covered, that is, there are thirty-nine types of Ekavagga Karma, each with illegal aspects, with the same meaning but different faults. The situations of Dvitivagga and Catutthavagga are the same. If not specifically explained, the essence of illegality cannot be revealed. Now, let's explain the seven illegal situations in detail using the single-announcement recitation of precepts as an example, and the other three can be inferred by analogy.

The first is the illegality of people (人非): This refers to knowingly not repenting of faults, not revealing doubtful offenses, having dissenting Sangha within the boundary, and people not meeting legal requirements, etc.

The second is the illegality of the Dharma (法非): This refers to performing single-announcement recitation of precepts with fewer than three people, having reversed and disordered procedures, not stopping scolding, and unclear speech, etc.

The third is the illegality of the event (事非): This refers to the wrong time.

正教廣略無緣。眾具有闕界非聖制)。

四者人法非(謂其二非唯事依法)。

五者人事非(法雖應教人事乖越)。

六者法事非(人雖應法二乖名壞)。

七者人法事非(三相併非如前類。取理須條貫諸緣明曉成敗。故佛在世一事五處作之併成非法。況今像末焉可輕哉義無怠慢)。

對首羯磨亦具七非(就中分二。若但對首法唯取持衣一法。以顯非相余說凈等法類解于緣有異)。

一人非(謂受對之人犯重遮難有呵者呵。或對僧俗而作)。

二法非(謂持法錯脫說非明曉)。

三事非(謂犯舍異財不合聖教或五大上色受持不成)。

四者人法非。五人事非。六事法非。七具三非(並如上例知交絡識相若眾法對首亦具七非。今摘取捨墮一法條然具解。餘者例同有異)。

一人非(謂界內別眾人非。應法呵人設呵置止即非)。

二法非(舍懺還財諸法乖正)。

三事非(犯過衣財如律所斷必非聖制。理無懺舍並識相而加法非。有疑而過分有違加無知罪)。

四者人法非乃至第七具三非(顯相如上)。

心念羯磨亦具七非(就中有三。初但心念法唯取懺。輕突吉羅罪具解余例同異)。

一人非(謂對人懺悔體非佛教)。

二法非(謂但心念而不口言。雖言而非明瞭。或增減錯忘)。

三事非(由事緣故誤犯則輕重。或境通眾多未了前相)。

四人法非乃至第七具三非(若對首心念及眾法心念各具七非。人通別眾界緣兩處。並須準例隨事曉知)。

諸界結解篇第二

(界別有三攝。僧界攝人以同處。令無別眾罪攝衣界攝衣。以屬人令無離宿罪。攝食界攝食以障僧。令無宿煮罪宗意如此)。

僧界結解法第一(有三種僧界。一者大界。二者戒場。三者小界。今就大界內又有三種。謂人法二同法食二同法同食別。初唯本制后隨緣別開)。

結初大界法(時四方僧集會疲極。佛言。聽隨所住處結界。應盡集不得受欲。是中舊住比丘應唱大界四方相。若有山樹林池城塹村舍。隨有稱之應須義設方法如前僧法中。具七緣已一比丘告僧云)大德僧聽。我舊住比丘為僧唱四方大界相。從東南角某處標。至西南角某處標。從此至西北角某處標。從此至東北角某處標。從此還至東南角某處標。此是大界外相一週訖(必有屈曲隨事稱之。並須別指分齊尺寸處所。由不知制限結既不成羯磨。虛設受戒等法俱是空作。故須如上分明唱相三遍已。佛言。眾中應差羯磨人。若上座。若次座。若誦律。若不誦律。堪能作羯

【現代漢語翻譯】現代漢語譯本

二法非（指的是隻有心念而沒有口頭表達，或者雖然說了但不夠清晰明瞭，又或者有增減錯漏）。三事非（因為事情的緣故導致誤犯，罪責有輕重之分；或者情況涉及眾多方面，沒有完全瞭解事情的全貌）。四人法非乃至第七具三非（如果針對個人進行懺悔，心念和針對大眾進行懺悔，心念各有七種非。人包括個別、大眾、界限、因緣兩個方面。都需要按照例子，根據具體情況瞭解）。諸界結解篇第二（界限的類別有三種：僧界（Samgha-sima）包含僧眾，使他們在同一處所，避免別眾食的罪過；攝衣界包含僧衣，因為它屬於個人，避免離衣過夜的罪過；攝食界包含食物，爲了阻止僧眾，避免隔夜煮食的罪過。大致意思是這樣）。僧界結解法第一（有三種僧界：一是大界（maha-sima），二是戒場（ordination ground），三是小界（small boundary）。現在就大界內又有三種情況：人法相同、法食相同、法同食不同。最初只有根本的規定，後來隨著因緣不同而有所開許）。結初大界法（當時四方僧眾非常疲憊。佛陀說：『允許你們隨著居住的地方劃定界限。』應該全部聚集，不得接受別人的請求。其中舊住的比丘應該宣唱大界的四方邊界。如果有山、樹林、池塘、城墻、壕溝、村莊、房舍，根據實際情況稱說。應該按照之前僧法中的方法設定，具備七種因緣后，一位比丘告訴僧眾說：）『大德僧眾請聽，我舊住的比丘為僧眾宣唱四方大界的邊界。從東南角某處標誌，到西南角某處標誌，從此到西北角某處標誌，從此到東北角某處標誌，從此回到東南角某處標誌。這是大界的外圍一週完畢。』（一定有彎曲的地方，根據實際情況稱說。並且需要特別指出分界線的尺寸和處所。因為不知道限制，劃界就不能成功，羯磨（karma）就虛設，受戒等法都是白費功夫。所以需要像上面那樣分明地宣唱邊界三遍后。佛陀說：『大眾中應該選出羯磨人，無論是上座（elder），還是次座（next in seniority），無論是誦律（recite the Vinaya），還是不誦律，只要能夠做羯磨』

【English Translation】 English version

Twofold Non-compliance (refers to only thinking without speaking, or speaking without clarity, or with additions, omissions, or errors). Threefold Non-compliance (due to circumstances leading to unintentional offenses, with varying degrees of severity; or situations involving many aspects, without fully understanding the whole picture). Fourfold Personal-Dharma Non-compliance up to the Seventh Threefold Non-compliance (if repentance is directed towards an individual, the mind and if repentance is directed towards the community, the mind each have seven non-compliances. 'Person' includes individual, community, boundary, and conditions in two aspects. All need to follow the examples and understand according to the specific circumstances). Chapter Two: Boundary Establishment and Dissolution (There are three types of boundaries: the Sangha-sima (Sangha boundary) includes the Sangha, keeping them in the same place, avoiding the offense of separate meals; the Robe Boundary includes the robes, as they belong to individuals, avoiding the offense of sleeping apart from the robes; the Food Boundary includes food, to prevent the Sangha, avoiding the offense of overnight cooking. The general idea is like this). Section One: Sangha Boundary Establishment and Dissolution (There are three types of Sangha boundaries: first, the Maha-sima (great boundary); second, the ordination ground; third, the small boundary. Now, within the great boundary, there are three situations: person and Dharma are the same, Dharma and food are the same, Dharma is the same but food is different. Initially, there were only fundamental rules, later, allowances were made according to different conditions). Establishing the Initial Great Boundary (At that time, the Sangha from all directions was very tired. The Buddha said: 'Allow you to establish boundaries according to where you live.' Everyone should gather, and no one should accept requests from others. Among them, the long-term resident Bhikkhus should announce the four directions of the great boundary. If there are mountains, forests, ponds, city walls, moats, villages, houses, state them according to the actual situation. The method should be set up according to the previous Sangha Dharma, with seven conditions fulfilled, one Bhikkhu tells the Sangha:) 'Venerable Sangha, please listen, I, the long-term resident Bhikkhu, announce the boundaries of the four directions of the great boundary for the Sangha. From a certain marker in the southeast corner, to a certain marker in the southwest corner, from there to a certain marker in the northwest corner, from there to a certain marker in the northeast corner, from there back to a certain marker in the southeast corner. This completes the outer perimeter of the great boundary.' (There must be bends, state them according to the actual situation. And it is necessary to specifically point out the dimensions and locations of the boundary lines. Because if the limits are not known, the boundary establishment will not be successful, the karma will be in vain, and the ordination and other practices will be a waste of effort. Therefore, it is necessary to clearly announce the boundaries three times as above. The Buddha said: 'The Sangha should select a karma master, whether it is an elder, or the next in seniority, whether they recite the Vinaya, or do not recite the Vinaya, as long as they are capable of performing karma.'

磨者。問答已如是白)大德僧聽。此住處比丘唱四方大界相。若僧時到僧忍聽。僧今於此四方相內結大界。同一住處同一說戒。白如是大德僧聽。此住處比丘唱四方大界相。僧今於此四方相內結大界。同一住處同一說戒。誰諸長老忍。僧今於此四方相內結大界。同一住處同一說戒者默然。誰不忍者說僧已忍。於此四方相內。同一住處同一說戒。結大界竟僧忍默然故。是事如是持。

解大界法(時諸比丘。意欲廣作者狹作者。佛言。欲改作者先解前界。然後廣狹作從意當如是解)大德僧聽。此住處比丘同一住處同一說戒。若僧時到僧忍聽解界白如是。大德僧聽。此住處比丘同一住處同一說戒。今解界誰諸長老忍。僧同一住處同一說戒。解界者默然。誰不忍者說僧已忍聽。同一住處同一說戒解界竟。僧忍默然故是事如是持(此一羯磨通解有戒場大界者。由文無偏局故得)。

結同法利界法(爾時有二住處。別說戒別利養。欲得共說戒同利養。佛言。聽各自解界應盡集一處不得受欲。當唱方相結之。結文與前略同。唯有僧於此彼二處結大界。同說戒同利養為異)。

結同法別利界法(爾時有二住處別說戒別利養。欲同說戒別利養。佛言。當各解通結文略同前。又有二住處欲別說戒。同利養為守護住處故。

【現代漢語翻譯】現代漢語譯本：磨者（Mó zhě）：問答已經像這樣陳述完畢）大德僧眾請聽。這個住處的比丘宣佈四方大界的界相。如果僧眾認為時機已到，請僧眾容忍聽取。僧眾現在在這個四方界相內結成大界，以便在同一住處進行同一次說戒。稟告完畢。大德僧眾請聽。這個住處的比丘宣佈四方大界的界相。僧眾現在在這個四方界相內結成大界，以便在同一住處進行同一次說戒。哪位長老能夠容忍僧眾現在在這個四方界相內結成大界，以便在同一住處進行同一次說戒的，請保持沉默。哪位不能容忍的，請說出來。僧眾已經容忍，在這個四方界相內，在同一住處進行同一次說戒，結大界完畢。僧眾容忍並且保持沉默，所以這件事就這樣執行。

解大界法（Jiě dà jiè fǎ）（當時各位比丘，想要擴大或者縮小界限。佛說：想要更改界限的，先要解除之前的界限，然後擴大或者縮小，按照自己的意願去做。應當這樣解除界限）大德僧眾請聽。這個住處的比丘在同一住處進行同一次說戒。如果僧眾認為時機已到，請僧眾容忍聽取解除界限的稟告。稟告完畢。大德僧眾請聽。這個住處的比丘在同一住處進行同一次說戒。現在解除界限，哪位長老能夠容忍僧眾在同一住處進行同一次說戒，解除界限的，請保持沉默。哪位不能容忍的，請說出來。僧眾已經容忍聽取，在同一住處進行同一次說戒，解除界限完畢。僧眾容忍並且保持沉默，所以這件事就這樣執行（這個羯磨可以普遍用於解除有戒場大界的情況，因為文句沒有偏頗侷限，所以可以這樣使用）。

結同法利界法（Jié tóng fǎ lì jiè fǎ）（當時有兩個住處，分別進行說戒，分別享有利益供養。想要共同進行說戒，共同享有利益供養。佛說：聽任各自解除界限，應當全部聚集在一處，不得接受別人的意願，應當宣佈四方界相來結界。結界的文句與前面大致相同，只有『僧眾在這兩個地方結成大界，共同說戒，共同享有利益供養』這句話不同）。

結同法別利界法（Jié tóng fǎ bié lì jiè fǎ）（當時有兩個住處，分別進行說戒，分別享有利益供養。想要共同進行說戒，分別享有利益供養。佛說：應當各自解除界限，共同結界，文句與前面大致相同。又有兩個住處想要分別進行說戒，共同享有利益供養，爲了守護住處）。

【English Translation】 English version: Mo Zhe: The questions and answers have been stated in this way.) Venerable Sangha, please listen. The Bhikkhus of this dwelling are announcing the boundaries of the great boundary in all four directions. If the Sangha deems it the right time, may the Sangha be patient and listen. The Sangha is now establishing a great boundary within these four directional boundaries, so that we may perform the same recitation of precepts in the same dwelling. The announcement is complete. Venerable Sangha, please listen. The Bhikkhus of this dwelling are announcing the boundaries of the great boundary in all four directions. The Sangha is now establishing a great boundary within these four directional boundaries, so that we may perform the same recitation of precepts in the same dwelling. Which elders can tolerate the Sangha now establishing a great boundary within these four directional boundaries, so that we may perform the same recitation of precepts in the same dwelling, please remain silent. Whoever cannot tolerate it, please speak up. The Sangha has tolerated it, within these four directional boundaries, performing the same recitation of precepts in the same dwelling, the establishment of the great boundary is complete. The Sangha tolerates and remains silent, so this matter is carried out in this way.

The Method of Dissolving the Great Boundary (Jie da jie fa): (At that time, the Bhikkhus wanted to expand or shrink the boundary. The Buddha said: If you want to change the boundary, you must first dissolve the previous boundary, and then expand or shrink it according to your own wishes. The boundary should be dissolved in this way.) Venerable Sangha, please listen. The Bhikkhus of this dwelling are performing the same recitation of precepts in the same dwelling. If the Sangha deems it the right time, may the Sangha be patient and listen to the announcement of dissolving the boundary. The announcement is complete. Venerable Sangha, please listen. The Bhikkhus of this dwelling are performing the same recitation of precepts in the same dwelling. Now dissolving the boundary, which elders can tolerate the Sangha performing the same recitation of precepts in the same dwelling, dissolving the boundary, please remain silent. Whoever cannot tolerate it, please speak up. The Sangha has tolerated listening, performing the same recitation of precepts in the same dwelling, the dissolution of the boundary is complete. The Sangha tolerates and remains silent, so this matter is carried out in this way (This Kamma can be universally used to dissolve the great boundary with an ordination platform, because the wording is not biased or limited, so it can be used in this way).

The Method of Establishing a Boundary for Shared Dharma and Benefits (Jie tong fa li jie fa): (At that time, there were two dwellings, performing separate recitations of precepts and enjoying separate benefits and offerings. They wanted to jointly perform the recitation of precepts and jointly enjoy the benefits and offerings. The Buddha said: Allow each to dissolve their boundaries, and all should gather in one place, and must not accept the wishes of others, and should announce the boundaries in all four directions to establish the boundary. The wording of the establishment of the boundary is roughly the same as before, only the sentence 'The Sangha establishes a great boundary in these two places, jointly reciting the precepts, and jointly enjoying the benefits and offerings' is different).

The Method of Establishing a Boundary for Shared Dharma but Separate Benefits (Jie tong fa bie li jie fa): (At that time, there were two dwellings, performing separate recitations of precepts and enjoying separate benefits and offerings. They wanted to jointly perform the recitation of precepts and separately enjoy the benefits and offerings. The Buddha said: Each should dissolve their boundaries and jointly establish the boundary, the wording is roughly the same as before. There were also two dwellings who wanted to separately perform the recitation of precepts and jointly enjoy the benefits and offerings, in order to protect the dwelling).

佛言。聽之此四方僧物和法)。

結戒場法(時諸比丘有須四人眾羯磨事起。五人眾十人眾二十人眾羯磨事起。是中大眾集會疲極。佛言。聽結戒場稱四方界相。若安栓若石若標畔作齊限已。毗尼母云。必以大界圍繞。五分等律須在大界前結。若欲作者先安三重標相內里。一重名戒場外相中間。一重名大界內相最外。一重名大界外相立。三相已儘自然界內僧集。在戒場標內先令一比丘唱。戒場外相應作如是言)大德僧聽。我此住處比丘為僧。稱四方小界相。從此住處東南角某標。西回至西南角某標。從此北迴至西北角某標從此東回至東北角某標。從此南迴還至東南角某標。此是戒場外相一週訖(三說已。若有曲斜隨事稱之。羯磨者如上應和已白言)大德僧聽。此住處比丘稱四方小界相。若僧時到僧忍聽。僧今於此四方小界相內。結作戒場白如是。大德僧聽。此住處比丘稱四方小界相。僧今於此四方小界相內。結戒場誰諸長老忍。僧於此四方相內結戒場者默然。誰不忍者說僧已忍。於此四方相內結戒場竟。僧忍默然故是事如是持(結已榜示顯處。令後來者知諸界分齊。余條準此)。

解戒場法(律無正文準諸解界翻結即得。今亦例出理通文順應作是言)大德僧聽。僧今集此住處解戒場。若僧時到僧忍聽。解

【現代漢語翻譯】現代漢語譯本：佛說：『聽著，這是關於四方僧物的和合法。』

結戒場法（當時，各位比丘遇到需要四人僧團羯磨的事情，或者五人、十人、二十人僧團羯磨的事情。在這種情況下，大眾非常疲憊。佛說：『允許結戒場，標明四方界相。』可以用木栓、石頭或標幟作為界限。毗尼母（Vinaya-matrika，戒律之母）中說，必須用大界圍繞。五分律等要求在大界前結。如果想結戒場，先設定三重標相，由內而外。第一重名為戒場外相，位於中間；第二重名為大界內相；最外一層名為大界外相。立好三重標相后，自然界內的僧眾聚集。在戒場標內，先讓一位比丘唱說：『戒場外相應當這樣說：』

『大德僧眾請聽，我此住處的比丘爲了僧團，標明四方小界相。從此住處的東南角某標，向西迴轉至西南角某標，從此向北迴轉至西北角某標，從此向東迴轉至東北角某標，從此向南迴轉，回到東南角某標。這是戒場外相一週完畢。』（說三遍。如果有彎曲傾斜，根據實際情況說明。羯磨者如上應和后稟告說：）『大德僧眾請聽，此住處的比丘標明四方小界相。如果僧團時間已到，僧團允許，僧團現在於此四方小界相內，結作戒場。』稟告如上。

『大德僧眾請聽，此住處的比丘標明四方小界相。僧團現在於此四方小界相內，結戒場。哪位長老允許僧團在此四方相內結戒場？允許者默然。誰不允許者請說。』僧團已經允許，於此四方相內結戒場完畢。僧團允許，因為默然，所以此事就這樣成立。（結戒場后，張榜公示在顯眼的地方，讓後來者知道各個界限的範圍。其餘條文參照此例。）

解戒場法（戒律沒有明確的條文，參照各種解界的做法，反向操作結界即可。現在也舉例說明，道理相通，文字也順暢，應該這樣說：）『大德僧眾請聽，僧團現在聚集在此住處，解戒場。如果僧團時間已到，僧團允許，解……』

English version: The Buddha said, 'Listen, this is about the lawful procedure for Sangha property from the four directions.'

'The Procedure for Establishing a Boundary for Ordination (At that time, the bhikkhus encountered matters requiring a quorum of four monks for a karma procedure, or a quorum of five, ten, or twenty monks. In these situations, the assembly became very tired. The Buddha said, 'Allow the establishment of a boundary for ordination, marking the boundaries of the four directions.' Stakes, stones, or markers could be used as boundaries. The Vinaya-matrika (Mother of the Vinaya) states that it must be surrounded by a large boundary. The Sarvastivada Vinaya and other Vinayas require the establishment before the large boundary. If one wishes to establish the boundary for ordination, first set up three layers of markers, from the inside out. The innermost layer is called the outer boundary of the ordination ground, located in the middle; the second layer is called the inner boundary of the large boundary; the outermost layer is called the outer boundary of the large boundary. After setting up the three layers of markers, the Sangha naturally gathers within the boundary. Within the markers of the ordination ground, first have a bhikkhu announce: 'The outer boundary of the ordination ground should be stated as follows:'

'Venerable Sangha, please listen. The bhikkhus of this dwelling place, for the sake of the Sangha, are marking the boundaries of the small boundary in the four directions. From the southeast corner marker of this dwelling place, turning westward to the southwest corner marker, from there turning northward to the northwest corner marker, from there turning eastward to the northeast corner marker, from there turning southward, returning to the southeast corner marker. This completes one circuit of the outer boundary of the ordination ground.' (Say this three times. If there are curves or slopes, describe them according to the actual situation. The one performing the karma procedure should respond as above and then report:) 'Venerable Sangha, please listen. The bhikkhus of this dwelling place are marking the boundaries of the small boundary in the four directions. If the Sangha is ready and approves, the Sangha will now, within this small boundary in the four directions, establish the ordination ground.' Report as above.

'Venerable Sangha, please listen. The bhikkhus of this dwelling place are marking the boundaries of the small boundary in the four directions. The Sangha will now, within this small boundary in the four directions, establish the ordination ground. Which elders approve of the Sangha establishing the ordination ground within these four boundaries? Those who approve, remain silent. Whoever does not approve, please speak.' The Sangha has already approved, and the ordination ground is established within these four boundaries. The Sangha approves because of the silence, so this matter is thus established. (After establishing the ordination ground, post a notice in a conspicuous place so that those who come later will know the extent of the boundaries. The remaining clauses follow this example.)

The Procedure for Dissolving the Boundary for Ordination (The Vinaya does not have a clear text, but referring to various procedures for dissolving boundaries, reversing the procedure for establishing the boundary will suffice. Now, an example is given to illustrate that the principle is the same, and the wording is also smooth. It should be said:) 'Venerable Sangha, please listen. The Sangha is now gathered in this dwelling place to dissolve the boundary for ordination. If the Sangha is ready and approves, dissolve...'

【English Translation】 The Buddha said, 'Listen, this is about the lawful procedure for Sangha property from the four directions.'

'The Procedure for Establishing a Boundary for Ordination (At that time, the bhikkhus encountered matters requiring a quorum of four monks for a karma procedure, or a quorum of five, ten, or twenty monks. In these situations, the assembly became very tired. The Buddha said, 'Allow the establishment of a boundary for ordination, marking the boundaries of the four directions.' Stakes, stones, or markers could be used as boundaries. The Vinaya-matrika (Mother of the Vinaya) states that it must be surrounded by a large boundary. The Sarvastivada Vinaya and other Vinayas require the establishment before the large boundary. If one wishes to establish the boundary for ordination, first set up three layers of markers, from the inside out. The innermost layer is called the outer boundary of the ordination ground, located in the middle; the second layer is called the inner boundary of the large boundary; the outermost layer is called the outer boundary of the large boundary. After setting up the three layers of markers, the Sangha naturally gathers within the boundary. Within the markers of the ordination ground, first have a bhikkhu announce: 'The outer boundary of the ordination ground should be stated as follows:'

'Venerable Sangha, please listen. The bhikkhus of this dwelling place, for the sake of the Sangha, are marking the boundaries of the small boundary in the four directions. From the southeast corner marker of this dwelling place, turning westward to the southwest corner marker, from there turning northward to the northwest corner marker, from there turning eastward to the northeast corner marker, from there turning southward, returning to the southeast corner marker. This completes one circuit of the outer boundary of the ordination ground.' (Say this three times. If there are curves or slopes, describe them according to the actual situation. The one performing the karma procedure should respond as above and then report:) 'Venerable Sangha, please listen. The bhikkhus of this dwelling place are marking the boundaries of the small boundary in the four directions. If the Sangha is ready and approves, the Sangha will now, within this small boundary in the four directions, establish the ordination ground.' Report as above.

'Venerable Sangha, please listen. The bhikkhus of this dwelling place are marking the boundaries of the small boundary in the four directions. The Sangha will now, within this small boundary in the four directions, establish the ordination ground. Which elders approve of the Sangha establishing the ordination ground within these four boundaries? Those who approve, remain silent. Whoever does not approve, please speak.' The Sangha has already approved, and the ordination ground is established within these four boundaries. The Sangha approves because of the silence, so this matter is thus established. (After establishing the ordination ground, post a notice in a conspicuous place so that those who come later will know the extent of the boundaries. The remaining clauses follow this example.)

The Procedure for Dissolving the Boundary for Ordination (The Vinaya does not have a clear text, but referring to various procedures for dissolving boundaries, reversing the procedure for establishing the boundary will suffice. Now, an example is given to illustrate that the principle is the same, and the wording is also smooth. It should be said:) 'Venerable Sangha, please listen. The Sangha is now gathered in this dwelling place to dissolve the boundary for ordination. If the Sangha is ready and approves, dissolve...'

戒場白如是。大德僧聽。僧今集此住處解戒場。誰諸長老忍。僧集此住處解戒場者默然。誰不忍者說僧已忍。僧集解戒場竟。僧忍默然故是事如是持。

結有戒場大界法(佛言。不得合河水結。除常有舡橋樑者。又不得二界相接應留中間。五分云。不唱方相結界不成。律文少略應如是唱相)大德僧聽。我比丘為僧唱四方大界內外相。先唱內相從戒場外相。東南角標外二尺許某標者(此約當時有者。言之不必誦文)。此是大界內相東南角某標。從此西回至西南角某標。從此北迴至西北角某標。從此東回至東北角某標。從此南迴還至東南角某標。次唱外相從此住處東南角某處標。西回至西南角某標。從此北迴至西北角某標。從此東回至東北角某標。從此南迴還至東南角某處。彼為內相。此為外相。此是大界內外相一週訖(三唱已若欲唱相應。將四五比丘出戒場外盡標相內集僧。然後唱二重標相已僧中方加羯磨。其文如初結大界法無異故不出)。

結三小界法(此三小界併爲難事故興。律云。不同意者未出界。聽在界外疾。疾一處集結小界受戒。又言。若布薩日于無村曠野中。行眾僧不得和合者。隨同師善友下道各集一處結小界說戒。又言。若自恣日。于非村阿蘭若道路行。若不得和合者。隨同師親友移異處結

【現代漢語翻譯】現代漢語譯本戒場白如是：『大德僧聽。僧今集此住處解戒場。誰諸長老忍。僧集此住處解戒場者默然。誰不忍者說僧已忍。僧集解戒場竟。僧忍默然故是事如是持。』

結有戒場大界法（佛陀說：『不得合併河水結界，除非常有船隻或橋樑。』又不得使兩個界限相接，應留有中間地帶。《五分律》說：『不唱方相結界不成。』律文簡略，應如是唱相）：『大德僧聽。我比丘為僧唱四方大界內外相。先唱內相，從戒場外相。東南角標外二尺許某標者（此約當時有者，言之不必誦文）。此是大界內相東南角某標。從此西回至西南角某標。從此北迴至西北角某標。從此東回至東北角某標。從此南迴還至東南角某標。次唱外相，從此住處東南角某處標。西回至西南角某標。從此北迴至西北角某標。從此東回至東北角某標。從此南迴還至東南角某處。彼為內相，此為外相。此是大界內外相一週訖。』（三唱已，若欲唱相應，將四五比丘出戒場外，盡標相內集僧。然後唱二重標相已，僧中方加羯磨。其文如初結大界法無異，故不出）。

結三小界法（此三小界併爲難事故興。律云：『不同意者未出界，聽在界外疾。疾一處集結小界受戒。』又言：『若布薩日于無村曠野中，行眾僧不得和合者，隨同師善友下道各集一處結小界說戒。』又言：『若自恣日，于非村阿蘭若道路行，若不得和合者，隨同師親友移異處結』

【English Translation】 English version The announcement for dissolving the sīmā (boundary for monastic acts) is as follows: 『Venerable Sangha, listen. The Sangha is now gathered at this dwelling place to dissolve the sīmā. Which of the elders approve? Those who approve of the Sangha gathering at this dwelling place to dissolve the sīmā, remain silent. Those who do not approve, speak. The Sangha has approved. The Sangha approves, therefore this matter is upheld in this way.』

Establishing the Great Sīmā with a Sīmā-Ground (The Buddha said: 『One should not combine river water to establish a sīmā, except where there are regular boats or bridges.』 Also, two boundaries should not be adjacent; an area should be left in between. The Sarvāstivāda-vinaya says: 『If the directions are not announced, the establishment of the sīmā is not valid.』 The Vinaya text is brief; the announcement of the directions should be done as follows): 『Venerable Sangha, listen. I, a bhikkhu (Buddhist monk), will announce to the Sangha the inner and outer aspects of the great sīmā in all four directions. First, I announce the inner aspect, starting from the outer aspect of the sīmā-ground. At the southeast corner, about two chih (Chinese foot) outside the marker, at such-and-such a marker (this refers to what was present at the time; it is not necessary to recite the text). This is the southeast corner marker of the inner aspect of the great sīmā. From here, turning west to the southwest corner marker. From here, turning north to the northwest corner marker. From here, turning east to the northeast corner marker. From here, turning south back to the southeast corner marker. Next, I announce the outer aspect, starting from such-and-such a marker at the southeast corner of this dwelling place. Turning west to the southwest corner marker. From here, turning north to the northwest corner marker. From here, turning east to the northeast corner marker. From here, turning south back to such-and-such a place at the southeast corner. That is the inner aspect; this is the outer aspect. This completes one circuit of the inner and outer aspects of the great sīmā.』 (After reciting three times, if one wishes to announce the correspondence, four or five bhikkhus should be sent outside the sīmā-ground to mark all the markers, and then gather the Sangha inside. Then, after announcing the two sets of markers, the karma (formal act) should be added in the Sangha. The text is the same as the initial establishment of the great sīmā, so it is not included here).

Establishing the Three Small Sīmās (These three small sīmās are established due to difficult circumstances. The Vinaya says: 『Those who do not agree have not left the boundary; it is permissible to quickly gather in one place outside the boundary to establish a small sīmā for ordination.』 It also says: 『If, on the uposatha (observance day), the traveling Sangha is unable to assemble in harmony in a village-less wilderness, they should each gather in one place with their teacher and good friends to establish a small sīmā for reciting the prātimokṣa (monastic code).』 It also says: 『If, on the pravāraṇā (invitation) day, one is traveling on a road in a non-village araṇya (forest), and they are unable to assemble in harmony, they should move to a different place with their teacher and close friends to establish』

小界自恣。故知非難無緣輒結類諸難開若違制犯。又皆無外相即身所坐處以為界體。故受戒中雲。此僧一處集結小界。說戒中雲。今有爾許比丘集結小界。自恣中雲。諸比丘坐處已滿齊。如是比丘坐處僧于中結小界等。故知俱無外相為遮呵人即小界受戒法。云界外呵不成呵也。此文釋成無外相明矣。今有立界相房院。于中結者羯磨不成。以大界立相不唱非法小界無相。若立非法故大界別人唱相。羯磨文中牒之。小界既無唱法。羯磨自顯標相。故重委明示庶無疑濫脫。隨而結則成多犯。一非是開緣。二輒立相。三處留久固。文云。不應不解而去等。四妄通余法即非制。而制其羯磨文如常也)。

結解衣界法第二(有三種僧伽藍。若大界共伽藍等。或界小於伽藍並不須結。若界大於伽藍者依法結之。則隨界攝衣也。然有羯磨立無村結者。若準律文先結衣界村內攝衣。后因事起方乃除村。今通立一法不問有村無村法爾須除。薩婆多論正立此義。以有村來五意故除。若先無村作法結已。凈人住處外村來入隨所及處皆非衣界。若本村還出衣界仍攝。若先有村村在非攝村去空地衣界還滿。由村來去非結解故。五分律中咸有斯意)。

結攝衣界法(時有厭離比丘。見阿蘭若處有一好窟。自念言。我若得離衣宿者。可即依

【現代漢語翻譯】小界自恣（在小範圍內舉行自恣）。因此可知，如果沒有正當理由而隨意聚集，或者違反戒律，都是不允許的。而且，小界沒有外在的標誌，而是以僧人所坐之處作為界限。所以在受戒儀式中說：『此僧團在一處結小界。』在說戒儀式中說：『今有這麼多比丘聚集結小界。』在自恣儀式中說：『諸位比丘的座位已經坐滿。』像這樣，比丘的座位處就是僧團結小界的地方。因此可知，小界沒有外在的標誌，用來禁止呵責他人，即小界受戒法。經文中說，在界外呵責是不成立的。這段文字清楚地解釋了小界沒有外在標誌。現在有人在房院等處設立界相，並在其中結界，這種羯磨（僧事決議）是不成立的。因為大界設立界相，需要唱說非法，而小界沒有界相。如果設立非法界相，那麼大界需要由其他比丘唱說界相，並在羯磨文中說明。小界既然沒有唱說的方法，羯磨自然會顯示其標誌。所以再次詳細說明，以免產生疑問或遺漏。隨意結界會犯很多戒律：一是沒有開緣（允許的理由），二是隨意設立界相，三是在一個地方停留太久，四是妄自通用其他方法，即不是佛制定的方法。而制定羯磨文的方法和通常一樣。

結解衣界法第二（有三種僧伽藍（僧眾居住的園林）：如果大界和僧伽藍相等，或者界小於僧伽藍，就不需要結界。如果界大於僧伽藍，就依法結界，那麼衣服就隨界而攝。然而，有的羯磨設立了沒有村落的結界。如果按照律文，應該先結衣界，將村落納入衣界範圍內，後來因為某些原因才移除村落。現在通行一種方法，無論有沒有村落，都必須移除。薩婆多論（一切有部論書）正式確立了這個意義，因為有村落時有五種原因需要移除。如果一開始就沒有村落，作法結界后，凈人（在家信徒）居住的地方或外村進入衣界範圍，那麼所及之處都不是衣界。如果原本的村落又回到衣界範圍外，仍然屬於衣界。如果原本有村落，村落在衣界範圍內，移除村落後，空地上的衣界就恢復完整。因為村落的來去不是結界或解界的原因。五分律中也有類似的說法）。

結攝衣界法（當時有厭離世俗的比丘，看到阿蘭若（寂靜處）有一個好石窟，心想：『如果我能離衣宿（不持衣過夜），就可以依靠這個石窟修行。』

【English Translation】 Small Boundary Self-surrender. Therefore, it is known that it is difficult to gather without reason or violate the precepts. Moreover, the small boundary has no external signs, but takes the place where the monks sit as the boundary. Therefore, it is said in the ordination ceremony: 'This Sangha gathers in one place to form a small boundary.' In the recitation ceremony, it is said: 'Now there are so many Bhikkhus gathered to form a small boundary.' In the self-surrender ceremony, it is said: 'The seats of the Bhikkhus are already full.' Like this, the place where the Bhikkhus sit is the place where the Sangha forms a small boundary. Therefore, it is known that the small boundary has no external signs, used to prohibit rebuking others, that is, the small boundary ordination method. The scripture says that rebuking outside the boundary is not established. This passage clearly explains that the small boundary has no external signs. Now some people set up boundary signs in houses and courtyards, and those who form boundaries in them, this Karma (Sangha decision) is not established. Because the large boundary sets up boundary signs, it needs to chant illegalities, while the small boundary has no boundary signs. If illegal boundary signs are set up, then the large boundary needs to be chanted by other Bhikkhus, and explained in the Karma text. Since the small boundary has no chanting method, Karma will naturally show its signs. Therefore, it is explained again in detail, so as not to cause doubts or omissions. Forming boundaries at will will violate many precepts: one is that there is no opening cause (permitted reason), two is setting up boundary signs at will, three is staying in one place for too long, and four is presumptuously using other methods, that is, not the method established by the Buddha. And the method of formulating the Karma text is the same as usual.

The Second Method of Forming and Dissolving the Clothing Boundary (There are three types of Sangharama (gardens where monks live): If the large boundary is equal to the Sangharama, or the boundary is smaller than the Sangharama, there is no need to form a boundary. If the boundary is larger than the Sangharama, then form a boundary according to the law, then the clothes will be included in the boundary. However, some Karma establishes a boundary without a village. If according to the Vinaya text, the clothing boundary should be formed first, and the village should be included in the clothing boundary, and later the village should be removed for some reason. Now a common method is used, whether there is a village or not, it must be removed. The Sarvastivada (Sarvastivada Abhidharma) officially established this meaning, because there are five reasons to remove when there is a village. If there was no village at the beginning, after forming the boundary, the place where the laity (lay believers) live or the outer village enters the clothing boundary, then the places reached are not the clothing boundary. If the original village returns outside the clothing boundary, it is still within the clothing boundary. If there was a village originally, and the village is within the clothing boundary, after removing the village, the clothing boundary on the open space is restored to its entirety. Because the coming and going of the village is not the reason for forming or dissolving the boundary. The Five-Part Vinaya also has similar statements).

The Method of Forming the Clothing Boundary (At that time, there was a Bhikkhu who was tired of the world, and saw a good cave in Aranya (a quiet place), and thought: 'If I can sleep without clothes (not keep clothes overnight), I can rely on this cave to practice.'

此窟住。佛言。聽結不失衣。除駃流水。白雲)大德僧聽。此處同一住處同一說戒。若僧時到僧忍聽。結不失衣界。除村村外界白如是。大德僧聽。此處同一住處同一說戒。今僧結不失衣界除村。村外界誰諸長老忍。僧於此處同一住處同一說戒。結不失衣界除村。村外界者默然。誰不忍者說。僧已忍。此處同一住處同一說戒。結不失衣界。除村村外界竟。僧忍默然故是事如是持(結已準上榜示顯處)。

解攝衣界法(佛言。應先解不失衣界。卻解大界應作如是解)大德僧聽。此住處同一住處同一說戒。若僧時到僧忍聽僧今解不失衣界白如是。大德僧聽。此住處同一住處同一說戒。僧今解不失衣界。誰諸長老忍。僧同一住處同一說戒。解不失衣界者默然。誰不忍者說僧已忍。同一住處同一說戒。解不失衣界竟。僧忍默然故是事如是持。

結解食界法第三(佛言。有四種凈地。一者檀越凈。若為僧作伽藍未施與僧。二者院相不周凈。若僧住處半有籬障都無籬障。若垣若墻若塹若柵亦如是。三者處分凈。初作僧伽藍時。檀越若經勞人處分。如是言。某處為僧作凈地。四者僧作白二羯磨結。若疑先有凈地應解已更結)。

結攝食界法(時有吐下病比丘未及得粥便死。佛言。聽在僧伽藍內邊房靜處。結凈廚應

【現代漢語翻譯】現代漢語譯本：『此窟住。』佛言：『允許結不失衣界，除去駃流水（快速流動的河流），白雲（指高山）。』大德僧眾請聽，此處同一住處同一說戒。如果僧眾時間已到，僧眾容忍聽許，結不失衣界，除去村莊和村莊外界，稟白如是。大德僧眾請聽，此處同一住處同一說戒。現在僧眾結不失衣界，除去村莊和村莊外界，哪位長老容忍？僧眾於此處同一住處同一說戒，結不失衣界，除去村莊和村莊外界的，請默然。哪位不容忍者請說。僧眾已經容忍。此處同一住處同一說戒，結不失衣界，除去村莊和村莊外界完畢。僧眾容忍默然，所以此事就這樣奉行（結界已按照上面榜示顯明之處）。

解攝衣界法（佛言：應先解不失衣界，卻解大界，應作如是解）：大德僧眾請聽，此住處同一住處同一說戒。如果僧眾時間已到，僧眾容忍聽許，僧眾現在解不失衣界，稟白如是。大德僧眾請聽，此住處同一住處同一說戒。僧眾現在解不失衣界，哪位長老容忍？僧眾同一住處同一說戒，解不失衣界的，請默然。哪位不容忍者請說。僧眾已經容忍。同一住處同一說戒，解不失衣界完畢。僧眾容忍默然，所以此事就這樣奉行。

結解食界法第三（佛言：有四種凈地。一者檀越凈（施主供養的凈地）：如果為僧眾建造伽藍（寺院），但尚未施與僧眾。二者院相不周凈：如果僧眾居住的地方，部分有籬笆或屏障，部分沒有籬笆或屏障。如果有墻壁、壕溝或柵欄，情況也一樣。三者處分凈：最初建造僧伽藍時，檀越如果經過勞工處分，這樣說：『某處為僧眾作凈地。』四者僧眾作白二羯磨（通過兩次表決）結界。如果懷疑先前有凈地，應該解除后再重新結界）。

結攝食界法（當時有吐瀉疾病的比丘，還沒來得及得到粥就去世了。佛言：允許在僧伽藍內邊房安靜處，結凈廚（清凈的廚房），應該……）

【English Translation】 English version: 『This cave dwelling.』 The Buddha said, 『Permission is granted to establish the boundary of not losing robes, except for Qüeliúshuǐ (rapidly flowing rivers) and Báiyún (white clouds, referring to high mountains).』 Venerable Sangha, listen. Here, in the same dwelling place, we observe the same precepts. If the time is right for the Sangha, and the Sangha consents to listen, we will establish the boundary of not losing robes, excluding villages and the areas outside villages. This is announced as such. Venerable Sangha, listen. Here, in the same dwelling place, we observe the same precepts. Now, the Sangha establishes the boundary of not losing robes, excluding villages and the areas outside villages. Which elders consent? Those of the Sangha who, in this same dwelling place, observing the same precepts, establish the boundary of not losing robes, excluding villages and the areas outside villages, please remain silent. Whoever does not consent, please speak. The Sangha has consented. Here, in the same dwelling place, observing the same precepts, the establishment of the boundary of not losing robes, excluding villages and the areas outside villages, is complete. The Sangha consents and remains silent, therefore this matter is carried out in this way (the boundary establishment has been displayed in the clear places as indicated above).

The method of dissolving the robe-gathering boundary (The Buddha said: The boundary of not losing robes should be dissolved first, then the great boundary should be dissolved. It should be dissolved as follows): Venerable Sangha, listen. In this dwelling place, in the same dwelling place, we observe the same precepts. If the time is right for the Sangha, and the Sangha consents to listen, the Sangha now dissolves the boundary of not losing robes. This is announced as such. Venerable Sangha, listen. In this dwelling place, in the same dwelling place, we observe the same precepts. The Sangha now dissolves the boundary of not losing robes. Which elders consent? Those of the Sangha who, in the same dwelling place, observing the same precepts, dissolve the boundary of not losing robes, please remain silent. Whoever does not consent, please speak. The Sangha has consented. In the same dwelling place, observing the same precepts, the dissolution of the boundary of not losing robes is complete. The Sangha consents and remains silent, therefore this matter is carried out in this way.

The third method of establishing and dissolving the food boundary (The Buddha said: There are four types of pure land. First, Dānyuè jìng (pure land offered by donors): If a qiélán (monastery) is built for the Sangha but has not yet been given to the Sangha. Second, Yuànxiāng bù zhōu jìng (impure land due to incomplete enclosure): If the place where the Sangha resides is partially fenced or screened, and partially unfenced or unscreened. The same applies if there are walls, moats, or fences. Third, Chǔfèn jìng (pure land by designation): When initially building the sēngqiélán (Sangha monastery), if the dānyuè (donor) designates through laborers, saying, 『This place is made a pure land for the Sangha.』 Fourth, the Sangha establishes a boundary by performing bái èr jiémó (formal act with two announcements). If there is doubt that there was a pure land previously, it should be dissolved and then re-established).

The method of establishing the food-gathering boundary (At that time, there was a bǐqiū (bhikkhu) with vomiting and diarrhea who died before he could receive congee. The Buddha said: Permission is granted to establish a jìng chú (pure kitchen) in a quiet place in a side room within the sēngqiélán (Sangha monastery). It should be...)

唱房。若溫室若經行堂處。若出家五眾房得作除去比丘。五分云。若於一房一角半房半形。或中庭。或通結僧坊內作凈地。並得律令唱相。今結法時僧在院外。遙唱遙結應唱相言)大德僧聽我比丘為僧唱凈地處所。此僧伽藍內東廂廚院中。若諸果樹下並作凈地(如是三唱若更余處任時據量隨事。通局。羯磨者作是白言)大德僧聽。若僧時到僧忍聽僧今結(東廂廚院中若諸果樹下)。作凈地白如是。大德僧聽僧今結(東廂廚院中及諸果樹下)。作凈地誰諸長老忍僧結(東廂廚院中及諸果樹下)。作凈地者默然。誰不忍者說僧已忍結(東廂廚院中及諸果樹下)。作凈地竟。僧忍默然故是事如是持。

解凈地法(律云。若有緣者解已更結。不出解文例準解法應言)大德僧聽。若僧時到僧忍聽。僧今解某處凈地白如是。大德僧聽。僧今解某處凈地誰諸長老忍。僧解某處凈地者默然。誰不忍者說僧已忍解某處凈地竟。僧忍默然故是事如是持。◎

◎諸戒受法篇第三

(戒法理通義該道俗。以五戒有犯則具戒。成難。故須條貫始終體相明練。七眾所受次如下列)。

受三歸法(薩婆多論云。以三寶為所歸。欲令救護不得侵𣣋故也。歸依佛者歸於法身。謂一切智無學功德五分所成。歸依法者歸於自他盡處。

【現代漢語翻譯】現代漢語譯本：唱房。無論是溫室還是經行堂處，無論是出家五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）的房間，都可以指定除去比丘（不清凈的地方）。《五分律》說：『如果在一房的一角、半房的半形，或者中庭，或者連線僧坊內的地方作為凈地，都可以按照律令唱相。』現在結界的時候，僧眾在院外，遙唱遙結，應該唱相說：『大德僧聽，我比丘為僧唱凈地處所，此僧伽藍（僧眾居住的園林）內東廂廚院中，若諸果樹下並作凈地。』（這樣唱三遍，如果還有其他地方，就根據當時的情況和範圍大小，由羯磨者這樣稟告）『大德僧聽，如果僧眾時間到了，僧眾允許，僧眾現在結（東廂廚院中，若諸果樹下）作凈地，稟告如是。』『大德僧聽，僧眾現在結（東廂廚院中及諸果樹下）作凈地，哪位長老允許僧眾結（東廂廚院中及諸果樹下）作凈地就默然，哪位不允許就說。僧眾已經允許結（東廂廚院中及諸果樹下）作凈地完畢。僧眾允許，因為默然，所以此事就這樣成立。』解凈地法（律中說：『如果有因緣，解界之後可以再結界。』沒有解界文，可以參照解界的方法，應該說）：『大德僧聽，如果僧眾時間到了，僧眾允許，僧眾現在解某處凈地，稟告如是。』『大德僧聽，僧眾現在解某處凈地，哪位長老允許僧眾解某處凈地就默然，哪位不允許就說。僧眾已經允許解某處凈地完畢。僧眾允許，因為默然，所以此事就這樣成立。』諸戒受法篇第三（戒法義理貫通，涵蓋道俗。因為受五戒后如果犯戒，就難以成就具足戒，所以必須條分縷析，始終體相都要明瞭熟練。七眾所受戒的次第如下排列）。受三歸法（《薩婆多論》說：『以三寶為所歸依，是爲了讓三寶救護，不被侵擾。』歸依佛，是歸依於法身，即一切智、無學功德五分所成就。歸依法，是歸依于自他止息之處。

【English Translation】 English version: Chanting Room. Whether it is a greenhouse or a place for walking meditation, whether it is the room of the five groups of renunciants (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas), a bhikshu (an impure place) can be designated to be removed. The Vinaya-matrika says: 'If a corner of a room, half a corner of a half room, or a courtyard, or a place connecting the Sangharama (monastery) can be made into a pure land, then the characteristics can be chanted according to the precepts.' Now, when establishing the boundary, the Sangha (community) is outside the courtyard, chanting and establishing the boundary from afar. The characteristics should be chanted, saying: 'Venerable Sangha, listen, I, a bhikshu, chant the location of the pure land for the Sangha. In this Sangharama (monastery), in the kitchen courtyard of the east wing, and under the various fruit trees, let it all be made into a pure land.' (Chant this three times. If there are other places, then according to the circumstances and the extent, the karmadana (officiating monk) should report thus:) 'Venerable Sangha, listen, if the time of the Sangha has arrived, and the Sangha permits, the Sangha now establishes (in the kitchen courtyard of the east wing, and under the various fruit trees) a pure land, the report is thus.' 'Venerable Sangha, listen, the Sangha now establishes (in the kitchen courtyard of the east wing, and under the various fruit trees) a pure land. Which elders permit the Sangha to establish (in the kitchen courtyard of the east wing, and under the various fruit trees) a pure land should remain silent. Whoever does not permit it should speak. The Sangha has already permitted the establishment (in the kitchen courtyard of the east wing, and under the various fruit trees) of a pure land. The Sangha permits, because of the silence, therefore this matter is thus established.' The Method of Dissolving the Pure Land (The Vinaya says: 'If there is a reason, after dissolving the boundary, it can be established again.' There is no text for dissolving the boundary, but it can be referred to the method of dissolving the boundary, and it should be said:) 'Venerable Sangha, listen, if the time of the Sangha has arrived, and the Sangha permits, the Sangha now dissolves the pure land of a certain place, the report is thus.' 'Venerable Sangha, listen, the Sangha now dissolves the pure land of a certain place. Which elders permit the Sangha to dissolve the pure land of a certain place should remain silent. Whoever does not permit it should speak. The Sangha has already permitted the dissolution of the pure land of a certain place. The Sangha permits, because of the silence, therefore this matter is thus established.' Chapter Three: Methods of Receiving the Precepts (The principles of the precepts are comprehensive, encompassing both monastics and laity. Because if one violates the five precepts after receiving them, it becomes difficult to achieve the full precepts, therefore it is necessary to analyze them clearly, and the beginning, end, substance, and characteristics must all be clear and proficient. The order of receiving the precepts by the seven groups is listed below.) The Method of Taking the Three Refuges (The Sarvastivada says: 'Taking refuge in the Three Jewels is to seek protection from the Three Jewels, so that one is not violated.' Taking refuge in the Buddha is taking refuge in the Dharmakaya (body of the Dharma), which is accomplished by the five parts of all-knowing wisdom and non-learning merit. Taking refuge in the Dharma is taking refuge in the place where self and others cease.

謂斷欲無慾滅諦涅槃。歸依僧者歸於第一義僧。謂良祐福田聲聞學無學功德也。善見論云。並須師受言音相順。若言。不出或不具足。不稱名不解故不成應云)我某甲盡形壽。歸依佛。歸依法。歸依僧(如是三說得法屬已)我某甲盡形壽。歸依佛竟。歸依法竟。歸依僧竟(三結已律無受法。準諸論文具出此。但受歸法無有戒法。故論云三歸下有所加得歸及戒。若無加者有歸無戒)。

受五戒法(經云。有善男女佈施滿四天下。眾生四事供養盡于百年。不如一日一夜持戒功德。以戒法類通情非情境故也。論云。由戒故施得清凈也。當於受戒前具問遮難故。善生經云。汝不盜現前僧物不於六親所比丘比丘尼所行不凈行。父母師長有病棄去不。殺發菩提心眾生。如是等具問已。若無者應語言。此戒甚難能為聲聞菩薩戒而作根本。善男子戒有五種。始從不殺乃至不飲酒。若受一戒是名一分優婆塞。具持五戒名為滿分優婆塞。汝今欲受何分之戒。當隨意受。爾時智者應隨語為受阿含等經云。于受前懺罪已然後受法。應如是授言)我某甲。歸依佛歸依法歸依僧(一日一夜盡形壽)。為(一戒一分五戒滿分)。優婆塞。如來至真等正覺。是我世尊(三授已告云向授三歸正是戒體。今又三結示戒所歸)。我某甲。已歸依佛竟。歸

【現代漢語翻譯】現代漢語譯本：所謂的『斷欲、無慾』就是滅諦（Nirvana，指涅槃，佛教術語，指解脫生死輪迴的境界）。歸依僧，是歸依于第一義僧（Arya-Sangha，指聖僧，證悟了真理的僧團）。也就是指那些良善、可為福田的聲聞（Sravaka，指聽聞佛法而修行的弟子）、有學（Sekha，指還在學習中的修行者）和無學（Arhat，指已完成學習的阿羅漢）的功德。《善見論》中說：『必須由師父傳授，言語發音要相順。』如果說的時候，發音不準確或不完整，不稱呼名字，不理解含義，就不能算完成。應該這樣說：『我某甲（指自己的名字），盡我一生，歸依佛，歸依法，歸依僧。』（這樣說三遍，就獲得了歸依的資格。）『我某甲，盡我一生，歸依佛完畢，歸依法完畢，歸依僧完畢。』（這樣三次總結，因為律宗沒有受法，根據各種論文，應該完整地說出這些。但是，僅僅受歸依，沒有戒法。所以論中說，在三歸依之後有所增加，才能獲得歸依和戒律。如果沒有增加，就只有歸依而沒有戒律。）

受五戒法（經中說：『有善男子、善女子佈施充滿四天下，用四事供養眾生，持續一百年，也不如一日一夜持戒的功德。』因為戒法可以普遍適用於有情和無情的境界。論中說：『因為有戒律，佈施才能清凈。』在受戒之前，應當詳細詢問是否有遮難（障礙）。所以《善生經》中說：『你是否盜取現前僧團的財物？是否與六親所比丘（Bhikkhu，指男性出家人）、比丘尼（Bhikkhuni，指女性出家人）行不凈行？父母師長生病是否拋棄他們？是否殺害發菩提心（Bodhicitta，指追求覺悟的心）的眾生？』像這樣詳細詢問之後，如果沒有這些情況，就應該說：『此戒非常難得，是作為聲聞和菩薩戒的根本。善男子，戒律有五種，從不殺生開始，到不飲酒為止。如果只受持一條戒律，就稱為一分優婆塞（Upasaka，指在家男居士）。全部受持五條戒律，就稱為滿分優婆塞。』你現在想要受持哪一部分的戒律？應當隨其意願受持。』這時，智者應該按照他的話語為他受戒。《阿含經》等經中說，在受戒之前，應該懺悔罪業，然後才能受法。應該這樣傳授：『我某甲，歸依佛，歸依法，歸依僧（一日一夜或盡形壽）。爲了（一條戒律，一分；五條戒律，滿分），成為優婆塞。如來（Tathagata，指佛的稱號），至真等正覺（Samyaksambuddha，指完全覺悟的佛陀），是我的世尊（Bhagavan，指世尊，佛的稱號）。』（這樣傳授三次之後，告訴他說：『剛才傳授的三歸依正是戒體，現在又三次總結，指示戒律所歸屬。』）『我某甲，已經歸依佛完畢，歸

【English Translation】 English version: The so-called 'cessation of desire, absence of desire' is Nirodha-satya (the truth of cessation) Nirvana (the state of enlightenment). Taking refuge in the Sangha (the monastic community) means taking refuge in the Arya-Sangha (the noble Sangha, those who have realized the truth). This refers to the merits of the virtuous and blessed Sravakas (listeners of the Dharma), Sekhas (those still in training), and Arhats (fully enlightened beings). The Samantapasadika states: 'It must be taught by a teacher, and the pronunciation must be correct.' If the pronunciation is incorrect or incomplete, if the name is not called out, and if the meaning is not understood, it is not considered complete. It should be said like this: 'I, [your name], for the rest of my life, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' (Saying this three times, one obtains the qualification of refuge.) 'I, [your name], for the rest of my life, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Sangha.' (Concluding this three times, because the Vinaya does not have the method of receiving the Dharma, according to various treatises, these should be said completely. However, merely taking refuge does not include the precepts. Therefore, the treatise says that after the Three Refuges, something is added to obtain both refuge and precepts. If nothing is added, there is refuge but no precepts.)

The method of receiving the Five Precepts (the Sutra says: 'A virtuous man or woman giving alms to the entire four continents, offering the four requisites to all beings for a hundred years, is not equal to the merit of observing the precepts for one day and one night.' This is because the precepts can be universally applied to both sentient and insentient realms. The treatise says: 'Because of the precepts, giving becomes pure.' Before receiving the precepts, one should inquire in detail about any hindrances. Therefore, the Sigalovada Sutra says: 'Do you steal property from the present Sangha? Do you engage in impure conduct with Bhikkhus (monks) or Bhikkhunis (nuns) who are related to your six kinds of relatives? Do you abandon your parents or teachers when they are sick? Do you kill beings who have generated Bodhicitta (the mind of enlightenment)?' After inquiring in detail like this, if there are none of these, one should say: 'These precepts are very difficult to obtain, and they are the foundation for the Sravaka and Bodhisattva precepts. Virtuous man, there are five kinds of precepts, starting from not killing to not drinking alcohol. If one only takes one precept, one is called a partial Upasaka (male lay follower). Taking all five precepts is called a full Upasaka.' Which part of the precepts do you wish to take now? You should take them according to your wishes.' At this time, the wise one should administer the precepts according to his words. The Agamas and other sutras say that before receiving the precepts, one should confess one's sins and then receive the Dharma. It should be taught like this: 'I, [your name], take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha (for one day and one night or for the rest of my life). In order to (one precept, partial; five precepts, full), become an Upasaka. The Tathagata (the Thus-Gone One), Samyaksambuddha (the Perfectly Enlightened One), is my Bhagavan (Blessed One).' (After teaching this three times, tell him: 'The Three Refuges just taught are the very essence of the precepts. Now, summarizing three times, indicating where the precepts belong.') 'I, [your name], have already taken refuge in the Buddha, have

依法竟。歸依僧竟(一日一夜盡形壽)。為(一戒一分五戒滿分)。優婆塞。如來至真等正覺。是我世尊(三結已告言。今當示汝戒相。汝諦聽受之)。盡形壽不殺生。是優婆塞戒。能持不(答言能持)。盡形壽不盜。是優婆塞戒。能持不(答言能持)。盡形壽不邪淫。是優婆塞戒。能持不(答言能持)。若妄語。若飲酒(並準上具問答已。余有六重二十八輕。諸雜行相。廣如善生經及行事鈔中說發願同行八戒)。

受八戒法(善生經。增一阿含云。佛告優婆塞。當於八日十四日十五日。往詣長老比丘所。一一受八戒。一一授之。勿令失次。論中令五眾授之。成實云。若無人時但心念口言。乃至我持八戒亦得成受。俱舍論云。若先作意于齋日受者。雖食竟亦得。前受戒者下心合掌。隨施戒人語勿前勿俱。若違不成。論云。若受八戒應言。一日一夜莫使與終身戒相亂。成實云。五戒八戒隨日月長短。或一年一月乃至半日半夜。重受減受並得。應如是授言)我某甲。歸依佛歸依法歸依僧(一日一夜一年一月)。為凈行優婆塞(如是三授)。我某甲。歸依佛竟。歸依法竟。歸依僧竟(一日一夜一年一月)。為凈行優婆塞竟(三結已次授戒相言)。如諸佛盡形壽不殺生。某甲一日夜不殺生。能持不(答言能持)。如諸佛

【現代漢語翻譯】現代漢語譯本依法竟。皈依僧眾完畢（一日一夜或直至壽命終結）。成為（持一戒、部分五戒或圓滿五戒的）優婆塞（Upasaka，在家男居士）。如來（Tathagata，佛的稱號）至真等正覺（Samyaksambuddha，正等覺者），是我的世尊（Bhagavan，世尊）（三皈依完畢后告知：現在將向你展示戒相，你仔細聽受）。終身不殺生，是優婆塞戒。能持守嗎？（回答：能持守）。終身不偷盜，是優婆塞戒。能持守嗎？（回答：能持守）。終身不邪淫，是優婆塞戒。能持守嗎？（回答：能持守）。不妄語，不飲酒（以上兩條參照前面的問答形式。其餘還有六重二十八輕等各種行爲規範，詳細內容見《善生經》和《行事鈔》中關於發願共同持守八戒的說明）。

受持八戒的方法（《善生經》、《增一阿含經》中說，佛告訴優婆塞，應當在初八、十四、十五日，前往德高望重的比丘（Bhiksu，出家男眾）處，一一受持八戒，依次受持，不要顛倒次序。《論》中說可以由五眾來傳授。《成實論》中說，如果沒有人的時候，只要心中默唸口中說出，乃至我說我持八戒，也算受持成功。《俱舍論》中說，如果事先打算在齋日受戒，即使吃完飯也可以受戒。先前受戒的人，應當放下傲慢之心，合掌，跟隨施戒人的話語，不要搶先也不要同時說，否則不算受戒。《論》中說，如果受持八戒，應當說：一日一夜，不要和終身戒相混淆。《成實論》中說，五戒八戒可以隨著日月的長短，或者一年一月乃至半日半夜，重複受持或減少受持都可以。應當這樣傳授：）我某甲，皈依佛，皈依法，皈依僧（一日一夜或一年一月）。成為凈行優婆塞（這樣說三遍）。我某甲，皈依佛完畢，皈依法完畢，皈依僧完畢（一日一夜或一年一月）。成為凈行優婆塞完畢（三皈依完畢后，接著傳授戒相說）：如同諸佛終身不殺生，某甲一日一夜不殺生，能持守嗎？（回答：能持守）。如同諸佛

【English Translation】 English version Having completed the precepts according to the Dharma. Having completed taking refuge in the Sangha (Sangha, monastic community) (for one day and one night, or for the rest of one's life). Becoming (observing one precept, part of the five precepts, or all five precepts) an Upasaka (Upasaka, a male lay follower). The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), the Perfectly Enlightened One (Samyaksambuddha, Perfectly Enlightened One), is my Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha) (After the three refuges have been recited, say: Now I will show you the aspects of the precepts, listen carefully and receive them). For the rest of your life, do not kill living beings. This is the precept of an Upasaka. Can you uphold it? (Answer: I can uphold it). For the rest of your life, do not steal. This is the precept of an Upasaka. Can you uphold it? (Answer: I can uphold it). For the rest of your life, do not engage in sexual misconduct. This is the precept of an Upasaka. Can you uphold it? (Answer: I can uphold it). Do not lie, do not drink alcohol (These two should be asked and answered in the same way as above. There are also six major and twenty-eight minor transgressions, as well as various practices, which are described in detail in the 'Good Man Sutra' and the 'Karma Collection,' which discuss vowing to practice the eight precepts together).

The method of receiving the eight precepts (The 'Good Man Sutra' and the 'Ekottara Agama Sutra' say that the Buddha told the Upasaka that he should go to a senior Bhiksu (Bhiksu, a male monastic) on the eighth, fourteenth, and fifteenth days of the month, and receive the eight precepts one by one, in order, without reversing the order. The 'Treatise' says that they can be conferred by the five assemblies. The 'Tattvasiddhi Shastra' says that if there is no one present, one can simply recite them in one's mind and say, 'I will uphold the eight precepts,' and this is considered to be received successfully. The 'Abhidharmakosha' says that if one intends to receive the precepts on a fast day, one can receive them even after eating. The person receiving the precepts should humble their heart, put their palms together, and follow the words of the person giving the precepts, without speaking before or at the same time, otherwise the precepts are not received. The 'Treatise' says that if one receives the eight precepts, one should say: 'For one day and one night,' so as not to confuse them with the lifelong precepts. The 'Tattvasiddhi Shastra' says that the five precepts and eight precepts can be received repeatedly or reduced in length, depending on the length of the days and months, or even for half a day or half a night. They should be conferred in this way:) I, [name], take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha (for one day and one night, or for one year and one month). I become a pure-conduct Upasaka (say this three times). I, [name], have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha (for one day and one night, or for one year and one month). I have completed becoming a pure-conduct Upasaka (After the three refuges have been completed, then confer the aspects of the precepts, saying): Just as all Buddhas do not kill living beings for the rest of their lives, [name] will not kill living beings for one day and one night. Can you uphold it? (Answer: I can uphold it). Just as all Buddhas

盡形壽不盜。某甲一日夜不盜。能持不(答言能持)。如諸佛盡形壽不淫。某甲一日夜不淫。能持不(答言能持)。如諸佛盡形壽不妄語。某甲一日夜不妄語。能持不(答言能持)。如諸佛盡形壽不飲酒。某甲一日夜不飲酒。能持不(答言能持)。如諸佛盡形壽離華香瓔珞香油涂身。某甲一日夜亦離華香瓔珞香油涂身。能持不(答言能持)。如諸佛盡形壽離高勝床上坐及作倡伎樂故往觀聽。某甲一日夜離高勝床上坐及作倡伎樂故往觀聽。能持不(答言能持)。如諸佛盡形壽離非時食。某甲一日夜離非時食。能持不(答言能持。阿含經云。如上次第授已。當教發願言)我今以此八關齋功德。不墮惡趣八難邊地。持此功德攝取一切眾生之惡。所有功德惠施彼人。使成無上正真之道。亦使將來彌勒佛世三會得度生老病死(經云。設有善男子女人。不發此愿而持八齋者。得少許福田。引古證言)。

出家受戒法(七分明之。一明出家功由菩薩。二明有益超世。三明障出大損。四明既出家已行於罪行。五明既出家行凡福行。六明出家修道要業。七明大小正行三學為本。廣如鈔中)。

乞度人法(時諸比丘。輒便度人不知教授。以愚癡故彼不被教授。不按威儀著衣不齊整。乞食不如法。處處受不凈缽食。于大食小食上

【現代漢語翻譯】現代漢語譯本：終身不盜。某甲（受戒者）一日一夜不盜。能堅持嗎？（答：能堅持）。如諸佛終身不淫。某甲一日一夜不淫。能堅持嗎？（答：能堅持）。如諸佛終身不妄語。某甲一日一夜不妄語。能堅持嗎？（答：能堅持）。如諸佛終身不飲酒。某甲一日一夜不飲酒。能堅持嗎？（答：能堅持）。如諸佛終身遠離華香、瓔珞香油涂身。某甲一日一夜也遠離華香、瓔珞香油涂身。能堅持嗎？（答：能堅持）。如諸佛終身遠離高勝的床座，以及觀看歌舞伎樂。某甲一日一夜遠離高勝的床座，以及觀看歌舞伎樂。能堅持嗎？（答：能堅持）。如諸佛終身遠離非時食。某甲一日一夜遠離非時食。能堅持嗎？（答：能堅持。《阿含經》說，如上次第授予后，應當教導發願說：）我今以此八關齋（八種戒律的齋戒）的功德，不墮入惡趣（地獄、餓鬼、畜生）和八難（沒有機會修行佛法的八種困境）邊地（偏遠、文化落後的地方）。持此功德攝取一切眾生之惡，所有功德惠施彼人，使成無上正真之道（最高的覺悟之道）。也使將來彌勒佛（未來佛）出世時，能在三次法會中得到解脫，脫離生老病死。（經書上說，如果有善男子善女人，不發此愿而持八齋者，只能得到少許福田。以下引用古籍來證明此說。）出家受戒法（從七個方面闡明。一、闡明出家的功德源於菩薩。二、闡明出家有益於超脫世俗。三、闡明障礙出家會有大的損害。四、闡明出家后如果犯戒會有罪行。五、闡明出家后如果行凡夫的福德之行。六、闡明出家修道的重要事業。七、闡明大小乘的正行以三學（戒、定、慧）為根本。詳細內容見鈔本中）。乞度人法（當時一些比丘，隨意度人，不知道教授佛法。因為愚癡，那些被度的人沒有被教導，不按照威儀穿衣，不整齊，乞食不如法，到處接受不乾淨的缽食，在大食小食上……）

【English Translation】 English version: Refrain from stealing for the rest of your life. So-and-so (the one taking the vows) will refrain from stealing for one day and one night. Can you uphold this? (Answer: I can uphold this). Like all Buddhas, refrain from unchastity for the rest of your life. So-and-so will refrain from unchastity for one day and one night. Can you uphold this? (Answer: I can uphold this). Like all Buddhas, refrain from false speech for the rest of your life. So-and-so will refrain from false speech for one day and one night. Can you uphold this? (Answer: I can uphold this). Like all Buddhas, refrain from drinking alcohol for the rest of your life. So-and-so will refrain from drinking alcohol for one day and one night. Can you uphold this? (Answer: I can uphold this). Like all Buddhas, refrain from using flowers, fragrant garlands, and scented oils to adorn the body for the rest of your life. So-and-so will also refrain from using flowers, fragrant garlands, and scented oils to adorn the body for one day and one night. Can you uphold this? (Answer: I can uphold this). Like all Buddhas, refrain from sitting on high and luxurious beds and from watching and listening to singing, dancing, and music for the rest of your life. So-and-so will refrain from sitting on high and luxurious beds and from watching and listening to singing, dancing, and music for one day and one night. Can you uphold this? (Answer: I can uphold this). Like all Buddhas, refrain from eating at improper times for the rest of your life. So-and-so will refrain from eating at improper times for one day and one night. Can you uphold this? (Answer: I can uphold this. The Agama Sutra says: After giving the vows in the above order, you should teach them to make a vow, saying:) I now use the merit of these Eight Precepts and Fasts (eight kinds of precepts and abstinence) to avoid falling into the evil realms (hell, hungry ghosts, animals), the eight difficulties (eight kinds of predicaments where there is no opportunity to practice the Dharma), and remote borderlands (remote and culturally backward places). Holding this merit, I gather all the evil of all sentient beings, and bestow all the merit on those people, so that they may achieve the unsurpassed and true path (the highest path of enlightenment). Also, may I be liberated from birth, old age, sickness, and death in the three assemblies when Maitreya Buddha (the future Buddha) appears in the future. (The sutra says: If there are good men and good women who do not make this vow but observe the eight precepts, they will only obtain a small field of merit. The following quotes ancient texts to prove this statement.) The Dharma of Ordination (explained in seven aspects. 1. Explaining that the merit of ordination originates from the Bodhisattvas. 2. Explaining that ordination is beneficial for transcending the world. 3. Explaining that obstructing ordination will cause great harm. 4. Explaining that if one violates the precepts after ordination, there will be sinful actions. 5. Explaining that if one performs the meritorious deeds of ordinary people after ordination. 6. Explaining the important tasks of cultivating the Dao after ordination. 7. Explaining that the correct practices of the Mahayana and Hinayana are based on the Three Learnings (precepts, concentration, wisdom). See the commentary for details.) The Dharma of Requesting Ordination (At that time, some bhikkhus were ordaining people at will, without knowing how to teach the Dharma. Because of ignorance, those who were ordained were not taught, did not wear their robes according to the proper deportment, were not neat, begged for food improperly, and accepted unclean alms food everywhere, on large and small foods...)

高聲大喚。如婆羅門聚會法。諸比丘以此事白佛。佛言。聽僧與授具足者白二羯磨。彼欲度人者。當往眾中偏露右肩脫革屣禮僧足右膝著地合掌應作如是乞言)大德僧聽我某甲比丘求眾僧乞度人授具足戒。愿僧聽。我某甲比丘度人授具足戒慈愍故(三乞律中。準羯磨文。為授具足者須乞畜眾法。若按受戒揵度中前具列和上德已。總結文云。如是畜依止畜沙彌亦爾。故知並須以無德不合故)。

與度人法(佛言。當觀察此人。若不堪教授。復不以二事攝取。一者法。二者衣食。當語言大德。止勿度人。若有智慧堪能教授。又以二事攝者。應與羯磨作是白言)大德僧聽。此某甲比丘。今從眾僧乞度人授具足戒。若僧時到僧忍聽。僧今與某甲比丘。度人授具足戒。白如是。大德僧聽。此某甲比丘。今從眾僧乞度人授具足戒。僧今與某甲比丘度人授具足戒。誰諸長老忍。僧與某甲比丘度人授具足戒者默然。誰不忍者說僧已忍。與某甲。比丘度人授具足戒竟。僧忍默然故。是事如是持。

度沙彌法(律中。度羅睺羅為最初。僧祇云。若年七歲解知好惡。與出家過七十臥起。須人不得度。若能修習諸業聽出家。若初欲出家者。為說苦事。一食一住一眠。多學問答能者度)。

與剃髮法(時諸比丘輒度人故眾僧不

【現代漢語翻譯】現代漢語譯本高聲大喊。如同婆羅門聚會的儀式。眾比丘將此事稟告佛陀。佛陀說：『允許僧團通過白二羯磨（一種僧團決議程式）來授予他人具足戒（正式出家戒）。』想要度化他人的人，應當前往大眾之中，袒露右肩，脫掉鞋子，禮拜僧眾的雙足，右膝著地，合掌，應該這樣乞請說：『尊敬的僧團，請聽，我某甲比丘，向眾僧乞求度化他人，授予具足戒。愿僧團允許，我某甲比丘度化他人，授予具足戒，爲了慈悲的緣故。』（三次乞請，按照律中的羯磨文，為授予具足戒的人，需要乞求畜眾之法。如果按照受戒犍度（受戒的章節）中所列舉的和尚的德行，總結文說：『像這樣畜養依止，畜養沙彌也是一樣。』所以知道都需要具備，因為沒有德行是不合適的）。

關於度化他人的方法（佛陀說：『應當觀察這個人，如果不能教導，又不能用兩件事來攝受，一是佛法，二是衣食，應當說：『尊敬的，停止，不要度化他人。』如果具有智慧，能夠教導，又用兩件事來攝受，應該用羯磨來做這樣的稟告：『尊敬的僧團，請聽，這位某甲比丘，現在向眾僧乞求度化他人，授予具足戒。如果僧團時間到了，僧團允許，僧團現在允許某甲比丘，度化他人，授予具足戒。』稟告如上。『尊敬的僧團，請聽，這位某甲比丘，現在向眾僧乞求度化他人，授予具足戒。僧團現在允許某甲比丘度化他人，授予具足戒。哪位長老認可僧團允許某甲比丘度化他人，授予具足戒的，請默然。哪位不認可的請說。』僧團已經認可，允許某甲比丘度化他人，授予具足戒完畢。僧團因為默然的緣故，這件事就這樣確定了。』

關於度化沙彌的方法（律中，度化羅睺羅（釋迦牟尼佛的兒子）是最初的例子。《僧祇律》中說：『如果年齡七歲，瞭解分辨好壞，可以允許出家，超過七十歲，需要人照顧起居的，不得度化。如果能夠修習各種事務，允許出家。』如果最初想要出家的人，為他說苦的事情，一食、一住、一眠，多學習問答，能夠做到的，可以度化）。

關於剃髮的方法（當時眾比丘隨意度化他人，所以僧團不...

【English Translation】 English version Proclaiming loudly. Like the Brahman assembly ritual. The Bhikshus (monks) reported this matter to the Buddha. The Buddha said, 'Allow the Sangha (monastic community) to grant full ordination (formal monastic precepts) through a 'White Second Karma' (a type of Sangha resolution procedure).' Those who wish to convert others should go to the assembly, expose their right shoulder, take off their shoes, bow to the feet of the Sangha, kneel on their right knee, and with palms together, should beg as follows: 'Venerable Sangha, please listen, I, Bhikshu (monk) so-and-so, request from the Sangha to convert others and grant full ordination. May the Sangha permit me, Bhikshu so-and-so, to convert others and grant full ordination, for the sake of compassion.' (Beg three times, according to the Karma text in the Vinaya (monastic code), for those who are to be granted full ordination, it is necessary to beg for the method of keeping a community. If according to the section on ordination, the virtues of the Upadhyaya (preceptor) are listed first, and the concluding text says, 'Likewise, keeping a dependent and keeping a Shramanera (novice) is also the same.' Therefore, it is known that both are necessary, because lacking virtue is inappropriate).

The method of converting others (The Buddha said, 'One should observe this person. If they are incapable of being taught, and cannot be influenced by two things, one is the Dharma (teachings), and the other is clothing and food, one should say, 'Venerable one, stop, do not convert others.' If they have wisdom and are capable of being taught, and are influenced by these two things, one should use the Karma to make this announcement: 'Venerable Sangha, please listen, this Bhikshu (monk) so-and-so, now requests from the Sangha to convert others and grant full ordination. If the Sangha is ready and the Sangha permits, the Sangha now permits Bhikshu (monk) so-and-so, to convert others and grant full ordination.' The announcement is as above. 'Venerable Sangha, please listen, this Bhikshu (monk) so-and-so, now requests from the Sangha to convert others and grant full ordination. The Sangha now permits Bhikshu (monk) so-and-so to convert others and grant full ordination. Which elders approve of the Sangha permitting Bhikshu (monk) so-and-so to convert others and grant full ordination, please remain silent. Whoever does not approve, please speak.' The Sangha has already approved, and the granting of permission to Bhikshu (monk) so-and-so to convert others and grant full ordination is complete. Because the Sangha is silent, this matter is thus confirmed.')

The method of converting a Shramanera (novice) (In the Vinaya (monastic code), converting Rahula (Buddha's son) was the first example. The Sanghika Vinaya says, 'If they are seven years old and understand the difference between good and bad, they may be allowed to leave home; if they are over seventy and need someone to take care of their daily life, they may not be converted. If they are able to practice various tasks, they may be allowed to leave home.' If someone initially wants to leave home, tell them about the hardships, one meal, one dwelling, one sleep, and if they can learn many questions and answers, they may be converted).

The method of shaving hair (At that time, the Bhikshus (monks) were arbitrarily converting others, so the Sangha did not...

知。佛言汝若欲僧伽藍中剃髮。當白一切僧。若不得和合。房房語令知。已與剃髮。若和合作白已剃髮。作是白言)大德僧聽。彼某甲欲求某甲比丘剃髮。若僧時到僧忍聽與某甲剃髮。白如是(作白已。喚入眾中與剃髮。度人法式廣如鈔中。五分云。先與受五戒已。后受十戒)。

授十戒法(佛言。若在僧伽藍中。度令出家者。當白一切僧。白已聽與出家。應作如是白雲)大德僧聽。此某甲從某甲比丘求出家。若僧時到僧忍聽。與某甲出家。白如是。授戒體法(善見云。阿阇梨告言。汝隨我語。教汝授三歸。答言爾。又應問遮難發戒緣起。準如經律例。須具問方乃授云)我某甲。歸依佛歸依法歸依僧。我今隨佛出家。某甲為和尚。如來至真等正覺。是我世尊(三授已便得戒)。我某甲。歸依佛竟。歸依法竟。歸依僧竟。我今隨佛出家已。某甲為和尚。如來至真等正覺。是我世尊(三結已與戒相)。盡形壽不殺生。是沙彌戒。能持不(答言能持)。盡形壽不偷盜。是沙彌戒。能持不(答言能持)。盡形壽不淫。是沙彌戒。能持不(答言能持)。盡形壽不妄語。是沙彌戒。能持不(答言能持)。盡形壽不飲酒。是沙彌戒。能持不(答言能持)。盡形壽不著華鬘香油涂身。是沙彌戒。能持不(答言能持)。盡形壽不歌

舞倡技及故往觀聽。是沙彌戒。能持不(答言能持)。盡形壽不得高大床上坐。是沙彌戒。能持不(答言能持)。盡形壽不非時食。是沙彌戒。能持不(答言能持)。盡形壽不得捉生像金銀錢寶。是沙彌戒。能持不(答言能持)。此是沙彌十戒。盡形壽不得犯(如請僧福田經。沙彌應知五德。一者發心出家懷佩道故。二者毀其形好應法服故。三者永割親愛無適莫故。四者委棄身命遵崇道故。五者志求大乘為度人故。依如僧祇律。應為說十數。一者一切眾生皆依飲食。二者名色。三者痛癢想。四者四諦。五者五陰。六者六入。七者七覺意。八者八正道。九者九眾生居。十者十一切入。其列數釋相對治顯正。並廣如行事鈔中說)。

比丘授戒法(佛言。善來比丘破結使比丘。三語比丘邊地持律五人。受戒比丘第五。中國十人。受戒比丘上列五受。並正律文善來。三語唯局佛在。餘三通於滅后)。

授比丘戒緣(戒是生死舟航正法根本。必須緣集相應。有違雖受不得。今解二種羯磨。具足五緣。方成一能受之人。有五種。一是人道故。律云。天子阿修羅非人畜生。不得戒故。論云。三歸五戒唯人中有。余道所無。二諸根具足。律云。若狂若聾若啞若身相不具百遮等人。一切能污辱眾僧者。皆不得故。三身器清凈

【現代漢語翻譯】現代漢語譯本：不得參與歌舞倡伎以及觀看聽取此類活動。這是沙彌戒，能持守嗎？（答：能持守）。終身不得坐臥于高大之床。這是沙彌戒，能持守嗎？（答：能持守）。終身不得在非規定的時間進食。這是沙彌戒，能持守嗎？（答：能持守）。終身不得持有生像（指雕塑或繪畫），金銀錢財寶物。這是沙彌戒，能持守嗎？（答：能持守）。以上是沙彌十戒，終身不得違犯。（如《請僧福田經》所說，沙彌應知五德：一者，發心出家，懷抱追求真理的志向；二者，改變外形，穿著符合佛法的服裝；三者，永遠割捨親情愛戀，不偏袒任何一方；四者，捨棄自身性命，遵從崇高的佛道；五者，立志追求大乘佛法，爲了普度眾生。依據《僧祇律》，應為沙彌講解十數：一者，一切眾生皆依賴飲食生存；二者，名色（nāma-rūpa，精神和物質）；三者，痛癢想（感覺、知覺和概念）；四者，四諦（catvāri-āryasatyāni，苦、集、滅、道）；五者，五陰（pañca-skandha，色、受、想、行、識）；六者，六入（ṣaḍ-āyatana，眼、耳、鼻、舌、身、意）；七者，七覺意（sapta-bodhyaṅga，念、擇法、精進、喜、輕安、定、舍）；八者，八正道（aṣṭāṅga-mārga，正見、正思惟、正語、正業、正命、正精進、正念、正定）；九者，九眾生居（九種眾生居住的地方）；十者，十一切入（十種一切處）。這些數列的解釋，相對的對治，顯現的正理，都詳細地在《行事鈔》中說明。）

比丘授戒法（佛說：『善來比丘（bhikkhu，比丘），破結使比丘，三語比丘。』邊地持律五人，受戒比丘第五。中國十人，受戒比丘上列五受，都符合正律文。『善來』，『三語』只適用於佛在世時，其餘三種適用於佛滅度后）。

授比丘戒的因緣（戒是生死輪迴的舟船，是正法的根本。必須因緣具足相應，如有違背，即使受戒也無法得到。現在解釋兩種羯磨（karma，業），具足五種因緣，才能成就一個能受戒的人。有五種因緣：一是人道，律中說，天子（deva，天神），阿修羅（asura，一種神道生物），非人，畜生，都不能受戒。論中說，三歸（tri-śaraṇa，皈依佛、法、僧），五戒（pañca-śīlāni，不殺生、不偷盜、不邪淫、不妄語、不飲酒）只有人道才有，其他道沒有。二是諸根具足，律中說，如果瘋癲、耳聾、口啞、身體殘缺不全，以及其他一百種遮障的人，一切能玷污僧團的人，都不能受戒。三是身器清凈

【English Translation】 English version: Refraining from dancing, singing, instrumental music, and going to see or listen to such performances. This is a śrāmaṇera (novice monk) precept. Can you uphold it? (Answer: I can uphold it). For the rest of your life, you must not sit or lie on a high or large bed. This is a śrāmaṇera precept. Can you uphold it? (Answer: I can uphold it). For the rest of your life, you must not eat at an improper time. This is a śrāmaṇera precept. Can you uphold it? (Answer: I can uphold it). For the rest of your life, you must not hold images of living beings, gold, silver, money, or treasures. This is a śrāmaṇera precept. Can you uphold it? (Answer: I can uphold it). These are the ten śrāmaṇera precepts. You must not violate them for the rest of your life. (As stated in the Qing Seng Futian Jing, a śrāmaṇera should know the five virtues: First, to aspire to leave home and cherish the pursuit of the Dharma; second, to change one's appearance and wear clothing that conforms to the Dharma; third, to forever sever affection and love, without favoring any side; fourth, to abandon one's life and follow the noble path; fifth, to aspire to the Mahāyāna (great vehicle) to liberate sentient beings. According to the Saṃghika-vinaya, one should explain the ten numbers: First, all sentient beings depend on food for survival; second, nāma-rūpa (name and form); third, feeling, perception, and conception; fourth, the Four Noble Truths (catvāri-āryasatyāni); fifth, the five skandhas (pañca-skandha); sixth, the six āyatanas (ṣaḍ-āyatana); seventh, the seven factors of enlightenment (sapta-bodhyaṅga); eighth, the Noble Eightfold Path (aṣṭāṅga-mārga); ninth, the nine abodes of sentient beings; tenth, the ten all-encompassing spheres. The explanations of these numbers, their corresponding antidotes, and the manifestation of the correct principles are all explained in detail in the Xingshi Chao.)

The method of bestowing the Bhikkhu (monk) precepts (The Buddha said: 'Welcome, Bhikkhu, Bhikkhu who has broken the bonds, Bhikkhu with three statements.' In border regions, five people who uphold the Vinaya, the fifth being the Bhikkhu receiving the precepts. In China, ten people, the Bhikkhu receiving the precepts, the above five receivers, all conform to the correct Vinaya text. 'Welcome' and 'three statements' only apply when the Buddha is present; the other three apply after the Buddha's parinirvana).

The conditions for bestowing the Bhikkhu precepts (The precepts are the boat for crossing the ocean of samsara, the root of the true Dharma. The conditions must be complete and corresponding; if there is any violation, even if one receives the precepts, one cannot attain them. Now explaining the two karmas, with five conditions complete, one can become a person capable of receiving the precepts. There are five conditions: First, being in the human realm; the Vinaya states that devas (gods), asuras (demigods), non-humans, and animals cannot receive the precepts. The treatises state that the Three Refuges (tri-śaraṇa) and the Five Precepts (pañca-śīlāni) only exist in the human realm; other realms do not have them. Second, having complete faculties; the Vinaya states that if one is mad, deaf, mute, has incomplete physical features, or has any of the hundred hindrances, anyone who can defile the Sangha (community) cannot receive the precepts. Third, having a pure vessel

薩婆多雲。先受五戒八戒。曾破重者。更受十戒不得故。律云。先受戒破于重戒。還來受者名邊罪難。又白衣沙彌造諸重業。並十三難攝故。四出家相具。律云應剃髮著袈裟。與出家人同。若著俗服外道服眾莊嚴具。裸形等不名受具故。五得少分法。律云。不與沙彌戒而受具戒。眾僧得罪故。第二所對有七。一結戒成就以結不成。羯磨無所依故。二有秉法僧以白四聖教。非法眾者不合秉故。三僧數滿足。非謂頭數滿十故。毗尼母云。和上二阿阇梨。並須如法七僧為證。皆清凈明曉故。律云。若無和尚若十眾不滿。如不滿數中所明。皆不成就故。四界內盡集和合。律云。更無方便得別眾羯磨故。五中有白四教法。毗尼母云。羯磨如法故。六資緣具足。律云。若無衣缽。若借他衣缽並非法故。七佛法時中。毗曇論云。若至法滅。一切結界受戒皆失沒故。第三發心乞戒。律云。若受戒人不自稱名。不稱和尚名。教乞而不乞。若眠醉瞋恚。若無心受。皆不得戒故。第四心境相應或心不當境。或境不稱心。或心境俱不相稱。並非法故。第五事成究竟。始從請師終於受竟前後無違得名辦事)。正授戒體前具八法。初明請師法(律云。弟子無師教授故。造作非法。佛言。當立和尚。弟子看和尚。當如父想敬重相瞻視。又病比丘無人看

【現代漢語翻譯】現代漢語譯本薩婆多部（Sarvastivadins，佛教部派之一）認為，如果已經受過五戒或八戒，但曾犯過重罪，就不能再受十戒。因為律藏中說，先前受過戒又犯了重戒的人，再來受戒，這被稱為『邊罪難』。此外，白衣（在家居士）和沙彌（年齡尚小的出家男子）如果造作各種重罪，都屬於十三難（受戒的障礙）所包括的情況。四、出家人的相貌要具足。律藏中說，應該剃髮、穿袈裟，與出家人相同。如果穿著俗服、外道服裝，佩戴各種裝飾品，或者裸體等，都不能算是受了具足戒（比丘或比丘尼的戒律）。五、要得到少分法。律藏中說，如果不先授予沙彌戒就直接授予具足戒，僧眾會因此獲罪。第二，所面對的境況有七種：一、結戒成就與結戒不成。因為羯磨（佛教儀式）沒有所依據。二、要有秉法的僧侶，以白四羯磨（一種佛教儀式）來教導。非法的僧眾不適合秉持。三、僧侶的數量要滿足。不是說僅僅人數達到十個就可以。毗尼母經中說，和尚（Upadhyaya，戒師）和兩位阿阇梨（Acarya，導師）都必須如法，並且要有七位僧侶作為見證，他們都必須清凈明曉。律藏中說，如果沒有和尚，或者十眾不滿，就像不滿人數中所說明的那樣，都不能成就。四、在戒場範圍內全部聚集和合。律藏中說，沒有其他方法可以進行別眾羯磨（指僧團中一部分人舉行的羯磨）。五、羯磨中要有白四羯磨的教法。毗尼母經中說，羯磨必須如法。六、資緣要具足。律藏中說，如果沒有衣缽，或者借用他人的衣缽，都是不合法的。七、要在佛法住世的時期。毗曇論中說，如果到了佛法滅盡的時候，一切結界和受戒都會失效。第三，要發起求戒的心。律藏中說，如果受戒人不自己稱名，不稱和尚的名字，教他求戒而不求，或者睡眠、醉酒、嗔恚，或者沒有真心受戒，都不能得戒。第四，心境相應，或者心不當境，或者境不稱心，或者心境都不相應，這些都是不合法的。第五，事情圓滿究竟。從開始請師到最終受戒完畢，前後沒有違背，才能稱為辦事圓滿。正式授予戒體前要具備八法。首先要明確請師的方法（律藏中說，弟子沒有老師教導，所作所為都是非法的。佛說，應當立和尚，弟子看待和尚，應當像父親一樣敬重，互相照顧。又有生病的比丘沒有人照看

【English Translation】 English version The Sarvastivadins (a school of Buddhism) say that if someone has already received the five precepts or eight precepts but has committed a serious offense, they cannot receive the ten precepts again. This is because the Vinaya (monastic rules) states that someone who has previously received precepts and then violated a serious precept, if they come to receive precepts again, this is called a 'border offense difficulty'. Furthermore, laypeople (householders) and Sramaneras (young novice monks) who commit various serious offenses are included in the thirteen difficulties (obstacles to ordination). Fourth, the appearance of a renunciant must be complete. The Vinaya states that one should shave their head, wear a kasaya (monk's robe), and be the same as a renunciant. If one wears secular clothing, non-Buddhist clothing, various ornaments, or is naked, etc., they cannot be considered to have received the full ordination (rules for Bhikkhus or Bhikkhunis). Fifth, one must obtain a small portion of the Dharma. The Vinaya states that if one does not first give the Sramanera precepts and then directly gives the full ordination, the Sangha (monastic community) will be at fault. Second, there are seven aspects to the situation: 1. The establishment of the boundary of precepts being accomplished versus not being accomplished, because the Karma (Buddhist ritual) has nothing to rely on. 2. There must be monks who uphold the Dharma, using the 'white four karmas' (a type of Buddhist ritual) to teach. Illegal assemblies are not suitable to uphold the Dharma. 3. The number of monks must be sufficient. It is not just that the number reaches ten. The Vinaya-matrka Sutra states that the Upadhyaya (preceptor) and two Acaryas (teachers) must be in accordance with the Dharma, and there must be seven monks as witnesses, all of whom must be pure and knowledgeable. The Vinaya states that if there is no Upadhyaya, or the ten monks are not complete, as explained in the section on incomplete numbers, it cannot be accomplished. 4. Everyone must gather and be in harmony within the boundary of the ordination site. The Vinaya states that there is no other way to perform a separate assembly Karma (referring to a Karma performed by a portion of the Sangha). 5. There must be the teaching of the 'white four karmas' in the Karma. The Vinaya-matrka Sutra states that the Karma must be in accordance with the Dharma. 6. The necessary resources must be complete. The Vinaya states that if there is no robe and bowl, or if one borrows another's robe and bowl, it is illegal. 7. It must be during the time when the Buddha's Dharma is still present in the world. The Abhidharma states that if the Dharma becomes extinct, all boundaries and ordinations will become invalid. Third, one must generate the mind to request ordination. The Vinaya states that if the person receiving ordination does not state their own name, does not state the name of the Upadhyaya, is taught to request ordination but does not request it, or is sleeping, drunk, angry, or does not sincerely receive ordination, they cannot obtain the precepts. Fourth, the mind and object must be in accordance, or the mind is not appropriate for the object, or the object is not appropriate for the mind, or the mind and object are not in accordance with each other, all of which are illegal. Fifth, the matter must be completed perfectly. From the beginning of requesting a teacher to the end of receiving ordination, there must be no contradictions before and after, then it can be called a perfect accomplishment. Before formally bestowing the precepts, eight conditions must be met. First, the method of requesting a teacher must be clear (The Vinaya states that if a disciple does not have a teacher to instruct them, what they do is illegal. The Buddha said that an Upadhyaya should be established, and the disciple should regard the Upadhyaya as a father, respecting and caring for each other. Also, if a sick Bhikkhu has no one to care for them

故。便致命終。佛言當立弟子。應共相敬重瞻視。便得正法久住增益廣大。和尚看弟子當如兒想。善見云。以初不請故。后便違教。佛制令請也。若依本律。請法不在僧中。今依十誦僧祇。令受戒人先入僧中。教使次第一一頭面禮僧足。然後請之。當偏袒右肩脫革屣右膝著地合掌教如是請言)。

大德一心念。我某甲請大德。為和尚。愿大德為我作和尚。我依大德故。得受具足戒。慈愍故(三請已。僧祇云。眾中三請已。和尚應語發彼喜心。律本言)。可爾教授。汝清凈莫放逸(依佛阿毗曇中。二阿阇梨。亦有請法。即準上文。余師義例)。

二安受者所在(佛言受戒人。不得在空隱沒離見聞處。若在界外。其和尚及足數人。亦不得在空乃至界外。佛言。當安欲受戒者。眼見耳不聞處立)。

三差人問緣(時有欲受戒者。將至界外脫衣看稽留受戒事。佛言。不應爾。自今已去聽。于先問十三難事然後受戒。戒師當問云。眾中誰能與某甲作教授師。若有者答言。我某甲能。戒師應和。僧索欲已白言)大德僧。聽彼某甲從和尚某甲。求受具足。戒若僧時到僧忍。聽某甲為教授師。白如是。

四出衆問法(五分云。應安慰言。汝莫恐懼須臾持汝著高勝處。等已取其衣缽示語之言)此是安多會。此是

【現代漢語翻譯】現代漢語譯本：因此，（比丘）便因此命終。佛說應當立弟子，（弟子們）應當互相尊敬、重視和照顧，這樣才能使正法長久住世，增長廣大。和尚看待弟子應當像看待自己的孩子一樣。善見律毗婆沙中說，因為最初沒有請求（和尚），所以後來便違背了教導。佛制定了要請求（和尚）。如果按照根本律，請求法不在僧眾之中。現在按照《十誦律》、《僧祇律》，讓受戒的人先進入僧眾之中，教導他依次一一頭面禮僧足，然後請求（和尚）。應當偏袒右肩，脫去鞋子，右膝著地，合掌，教他這樣請求說：

『大德一心念，我某甲（你的名字）請大德為和尚。愿大德為我作和尚。我依靠大德的緣故，才能得到受具足戒，請您慈悲憐憫。』（三請完畢。《僧祇律》中說，在僧眾中三請完畢，和尚應當說些話來引發他的歡喜心。《律本》中說：）『可以，我會教授你，你要清凈，不要放逸。』（依據佛阿毗曇中的說法，兩位阿阇梨，也有請求法，就按照上面的文例。其餘老師的意義可以類推。）

二、安受戒者所在（佛說受戒的人，不得在空曠、隱蔽、離見聞的地方。如果（受戒者）在結界之外，那麼他的和尚以及足數的人，也不得在空曠乃至結界之外。佛說，應當安置想要受戒的人，在眼睛能看見但耳朵聽不見的地方站立）。

三、差人問緣（當時有想要受戒的人，將他帶到結界之外，脫掉衣服，觀察、稽留受戒的事情。佛說，不應該這樣。從今以後允許先問十三難事，然後再受戒。戒師應當問：『僧眾中誰能為某甲（受戒者的名字）作教授師？』如果有人回答說：『我某甲（教授師的名字）能。』戒師應當和合僧眾，索取同意后稟告說：）『大德僧，請聽，彼某甲（受戒者的名字）從和尚某甲（和尚的名字）求受具足戒，如果僧眾時間到了，僧眾忍可，聽許某甲（教授師的名字）為教授師。』稟告如是。

四、出衆問法（《五分律》中說，應當安慰他說：『你不要恐懼，須臾之間將你置於高勝之處。』等說完后，取他的衣缽，指示並告訴他說：）『這是安多會，這是……』

【English Translation】 English version: Therefore, (the Bhikshu) died because of this. The Buddha said that disciples should be established, and (the disciples) should respect, value, and care for each other, so that the Proper Dharma can abide in the world for a long time, increasing and expanding. The Upadhyaya (preceptor) should regard the disciples as if they were his own children. In the Shan-Chien-Lu-P'i-P'o-Sha (Sudassanavinayavibhasa), it is said that because there was no request (for the Upadhyaya) at the beginning, the teachings were violated later. The Buddha stipulated that (the Upadhyaya) must be requested. According to the Fundamental Vinaya, the request for the Dharma is not done within the Sangha. Now, according to the Daśabhāṇavāra-vinaya (Ten Recitations Vinaya) and the Mahāsāṃghika-vinaya (Mahasanghika Vinaya), the person to be ordained is first allowed to enter the Sangha, and he is taught to prostrate himself at the feet of the Sangha one by one, and then request (the Upadhyaya). He should bare his right shoulder, take off his shoes, kneel on his right knee, put his palms together, and teach him to request in this way:

'Great Virtuous One, with one-pointed mind, I, so-and-so (your name), request the Great Virtuous One to be my Upadhyaya. May the Great Virtuous One be my Upadhyaya. I rely on the Great Virtuous One to receive the full ordination. Please have compassion on me.' (After three requests. The Mahāsāṃghika-vinaya says that after three requests in the Sangha, the Upadhyaya should say something to evoke his joy. The Vinaya text says:) 'It is acceptable, I will instruct you. You must be pure and not be negligent.' (According to the Buddha Abhidhamma, there is also a request for the Dharma from the two Acharyas (teachers), which follows the above text. The meaning of the other teachers can be inferred by analogy.)

Where the person receiving ordination should be placed (The Buddha said that the person receiving ordination should not be in a place that is empty, hidden, or out of sight and hearing. If (the person receiving ordination) is outside the boundary, then his Upadhyaya and the required number of people should also not be in a place that is empty or outside the boundary. The Buddha said that the person who wants to receive ordination should be placed in a place where he can be seen but not heard).
Sending someone to ask about the circumstances (At that time, there were people who wanted to receive ordination, and they were taken outside the boundary, stripped of their clothes, and observed and detained for ordination. The Buddha said that this should not be done. From now on, it is allowed to first ask about the thirteen difficulties and then receive ordination. The ordination master should ask: 'Who in the Sangha can be the Karmacharya (teacher) for so-and-so (the name of the person to be ordained)?' If someone answers: 'I, so-and-so (the name of the Karmacharya), can.' The ordination master should harmonize the Sangha, seek consent, and then report:) 'Great Virtuous Sangha, please listen, so-and-so (the name of the person to be ordained) requests full ordination from Upadhyaya so-and-so (the name of the Upadhyaya). If the Sangha has time, and the Sangha approves, allow so-and-so (the name of the Karmacharya) to be the Karmacharya.' The report is as such.
Asking about the Dharma outside the assembly (The Five-Part Vinaya says that he should be comforted by saying: 'Do not be afraid, I will place you in a high and excellent place in a moment.' After saying this, take his robes and bowl, point to them and tell him:) 'This is Antahui, this is...'

郁多羅僧。此是僧伽梨(薩婆多雲。此三衣名。九十六種外道所無。唯。佛法中有。今故示汝)此是缽多羅(十誦云。缽是恒沙諸佛標幟)。此衣缽是汝有不(答言。是諸部中。亦即加受法者)。應語言。善男子諦聽。今是至誠時。我今當問汝汝隨我問應答。若不實者當言不實。若實言實。汝不犯邊罪耶(答言。無者應語言。汝應不識此罪名。謂曾受佛戒已犯於四重。即是佛法海外人。故名邊罪。汝不有邪義。決云。凡問難有無意在相解。故中邊不相領解。尚不成犯戒舍戒。今雖問而不識者。與不問無別。律云。不成受戒故。以下類此可知)。汝不污比丘尼不(僧祇律云。謂白衣時。污凈戒尼梵行)。汝非賊住耶(謂白衣沙彌時。盜聽說戒羯磨同僧法事)。汝不破內外道耶(謂曾作外道來受具足戒。后復入外道。今又重來受具戒者)。汝非黃門耶(謂非生揵妒變半月自截等六種者)。汝非殺父耶。汝非殺母耶。汝非殺阿羅漢耶。汝非破僧耶。汝非噁心出佛身血耶(僧祇律云。此二難佛滅后無。佛久涅槃。依舊文問耳)。汝非是非人耶(謂諸天鬼神等。變為人形。而受者)。汝非畜生耶(謂有龍畜能變形為人而來受者)。汝非二形耶(謂此身中具有男女根。正乖道器。汝今無不應。一一具解。問已若答言無者)。汝今字

【現代漢語翻譯】現代漢語譯本郁多羅僧（Uttarasanga，指上衣）。這是僧伽梨（Samghati，指重衣，薩婆多部（Sarvastivada）說，這是三衣的名稱，九十六種外道所沒有的，只有佛法中有，現在特意展示給你）。這是缽多羅（Patra，指食器，十誦律（Dasa-bhana-vinaya）說，缽是恒河沙數諸佛的標誌）。這衣缽是你的嗎？（回答說：是的，在各部中，也就是接受加持的人）。應該說：善男子，仔細聽。現在是至誠的時候。我現在要問你，你隨著我的問題回答。如果不真實就說不真實，如果真實就說真實。你沒有犯邊罪嗎？（回答說：沒有。應該說：你不認識這個罪名。所謂曾經受過佛戒，已經犯了四重罪，就是佛法海外的人，所以名叫邊罪。你沒有邪見嗎？決斷說：凡是問難有無，意在互相理解，所以中間和邊緣不互相理解，尚且不能構成犯戒舍戒。現在雖然問了，但是不認識，和不問沒有區別。律中說：不能成就受戒。以下此類可以知道）。你沒有玷污比丘尼嗎？（僧祇律（Mahasanghika Vinaya）說：指白衣時，玷污清凈戒的比丘尼的梵行）。你不是賊住嗎？（指白衣沙彌時，盜聽受戒羯磨等僧團法事）。你沒有破壞內外道嗎？（指曾經做外道來受具足戒，後來又進入外道，現在又重新來受具足戒的人）。你不是黃門嗎？（指不是天生揵度（閹人），變性，半月閹割，自截等六種人）。你沒有殺父嗎？你沒有殺母嗎？你沒有殺阿羅漢嗎？你沒有破壞僧團嗎？你沒有惡意使佛身出血嗎？（僧祇律說：這兩種難在佛滅后就沒有了。佛涅槃很久了，依舊按照原文問）。你不是非人嗎？（指諸天鬼神等，變為人形來受戒的人）。你不是畜生嗎？（指有龍畜能變形為人而來受戒的人）。你不是二形人嗎？（指此身中具有男女根，正好違背修道之器。你現在沒有，不應該一一詳細解釋。問完后如果回答說沒有）。你現在的名字是？

【English Translation】 English version Uttarasanga (upper robe). This is the Samghati (heavy robe, according to Sarvastivada, this is the name of the three robes, which are not found in the ninety-six kinds of heretics, but only in Buddhism, so I am showing it to you now). This is the Patra (alms bowl, the Dasa-bhana-vinaya says that the bowl is the symbol of the Buddhas as numerous as the sands of the Ganges). Is this robe and bowl yours? (Answer: Yes, in all schools, that is, those who receive empowerment). You should say: Good man, listen carefully. Now is the time of sincerity. I am now going to ask you, and you should answer according to my questions. If it is not true, say it is not true, and if it is true, say it is true. Have you not committed a border offense? (Answer: No. You should say: You do not know this name of offense. The so-called having received the Buddha's precepts and already committed the four major offenses, is a person outside of Buddhism, so it is called a border offense. Do you not have wrong views? It is decided that all questioning of existence or non-existence is intended for mutual understanding, so the middle and the edge do not understand each other, and it still does not constitute breaking or abandoning the precepts. Now, although asked, but not knowing, is no different from not asking. The Vinaya says: It cannot accomplish the receiving of precepts. The following can be known by analogy). Have you not defiled a Bhikkhuni? (The Mahasanghika Vinaya says: Refers to when a layman, defiling the pure precepts of a Bhikkhuni's Brahmacharya). Are you not a thief-dweller? (Refers to when a layman or Sramanera, stealing to listen to the precepts, Karma, and other Sangha affairs). Have you not destroyed the internal and external paths? (Refers to a person who used to be a heretic and came to receive the full precepts, and later entered the heretical path again, and now comes again to receive the full precepts). Are you not a eunuch? (Refers to not being a congenital eunuch, transsexual, half-month castration, self-castration, and other six types of people). Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat? Have you not destroyed the Sangha? Have you not maliciously shed the blood of the Buddha's body? (The Mahasanghika Vinaya says: These two difficulties no longer exist after the Buddha's Nirvana. The Buddha has been in Nirvana for a long time, and the original text is still asked). Are you not a non-human? (Refers to Devas, ghosts, and gods, etc., who transform into human form to receive the precepts). Are you not an animal? (Refers to dragons and animals that can transform into human form to receive the precepts). Are you not a hermaphrodite? (Refers to having both male and female organs in this body, which is exactly contrary to the vessel for cultivating the path. You do not have it now, and you should not explain it in detail one by one. After asking, if you answer no). What is your name now?

誰和上字誰。年滿二十不(此三事及十三難。並須一一問答。以不具故不得戒)。三衣缽具足不。父母聽汝不。汝非負人債不。汝非奴不。汝非官人不。汝是丈夫不(律本云。年滿二十者。能耐寒熱風雨飢渴持戒一食。忍惡言及毒蟲十事。是丈夫相。僧祇云。二十已上七十已下。有所堪能是丈夫位。得與受戒。若過若減縱有所堪。及是應法而無所堪者。並不得與授戒)。丈夫有如是病。癩癰疽白癩干痟癲狂。汝無如此諸病不(並依有無具答)。如我今問。汝僧中亦當如是問。如汝曏者答。我僧中亦當如是答(教授師應正理威儀已。便告言待至僧中。召命當來)。

五白召入眾法(佛言。彼教授師問已還來眾中。如常威儀相去舒手相及處立。當作如是白言)大德僧聽。彼某甲從和上。某甲求受具足戒。若僧時到僧忍聽。我已問竟聽將來白如是(作此白已。應喚來來已當爲捉衣缽。在戒師前。右膝著地合掌。當教如是乞)。

六明乞戒法(彼教授師。如前教已。應語言計乞戒法。汝應自陳。但以不解故。我教汝應言)大德僧聽。我某甲從和上。某甲求受具足戒。我某甲今從眾僧乞受具足戒。某甲為和上。愿僧慈愍故拔濟我(三乞已教授師復坐)。

七戒師和問法(應作白言)大德僧聽。此某甲從和上。

【現代漢語翻譯】現代漢語譯本誰是你的戒和尚，他的法號是什麼？你是否已年滿二十歲？（這三件事以及之前的十三難，都必須一一問答，因為不符合條件就不能受戒）。你的三衣和缽是否都已齊備？你的父母是否允許你出家？你是否欠著別人的債務？你是否是奴隸？你是否是官府中人？你是否是大丈夫？（《律本》上說，年滿二十歲的人，能夠忍受寒冷、炎熱、風雨、飢渴，能夠持戒、日中一食，能夠忍受惡語和毒蟲等十件事，才算是大丈夫相。《僧祇律》上說，二十歲以上，七十歲以下，有所堪能的人才算是大丈夫，才能給予受戒。如果超過或不足這個年齡，即使有所堪能，以及符合受戒的條件但沒有堪能，都不能給予授戒）。大丈夫是否有這樣的疾病：癩病、癰疽、白癩、干痟、癲狂？你沒有這些疾病吧？（這些都要根據實際情況如實回答）。就像我現在問你一樣，僧團中也會這樣問你。就像你剛才回答的一樣，你在僧團中也要這樣回答。（教授師應該以端正的儀態說完這些話，然後告訴他：『等待到僧團中，會召喚你前去』）。

五、五白召入眾法（佛說：『那位教授師問完之後回到僧團中，如常以威儀站立在相距伸手可及之處，應當這樣稟告：』）大德僧眾請聽，這位某甲（name of the person）從和尚某甲（name of the preceptor）處求受具足戒。如果僧眾認為時機已到，請允許我將他喚來，並讓他陳述。就這樣稟告。（稟告完畢，應該喚他前來，前來之後應當為他拿著衣缽，讓他跪在戒師面前，右膝著地，合掌，應當教他這樣乞戒）。

六、明乞戒法（那位教授師，像之前教導的那樣教導完畢，應當告訴他乞戒的方法，你應該自己陳述，但因為你不瞭解，所以我教你，你應該說：）大德僧眾請聽，我某甲（name of the person）從和尚某甲（name of the preceptor）處求受具足戒。我某甲（name of the person）現在從眾僧處乞求受具足戒，某甲（name of the preceptor）是我的戒和尚，愿僧眾慈悲憐憫我，救拔我。（乞求三次之後，教授師回到座位）

七、戒師和問法（應當稟告說：）大德僧眾請聽，這位某甲（name of the person）從和尚某甲（name of the preceptor）處。

【English Translation】 English version Who is your Upadhyaya (preceptor), and what is his Dharma name? Are you fully twenty years old? (These three matters, along with the previous thirteen difficulties, must be asked and answered one by one, because one cannot receive the precepts if they are not met). Are your three robes and alms bowl complete? Have your parents given you permission to leave home? Are you in debt to anyone? Are you a slave? Are you a government official? Are you a true man? (The Vinaya says that a person who is fully twenty years old, able to endure cold, heat, wind, rain, hunger, thirst, able to uphold the precepts, eat one meal a day, and able to endure harsh words and poisonous insects, is considered a true man. The Sanghika Vinaya says that those between the ages of twenty and seventy who are capable are considered true men and can be given the precepts. If they are older or younger than this age, even if they are capable, and if they meet the conditions for receiving the precepts but are not capable, they cannot be given the precepts). Does the true man have such diseases as leprosy, carbuncles, white leprosy, consumption, or madness? Do you not have such diseases? (These must be answered truthfully according to whether they exist or not). Just as I am asking you now, the Sangha will also ask you in the same way. Just as you answered just now, you must answer in the same way in the Sangha. (The instructing teacher, having spoken with proper demeanor, should then say, 'Wait until the Sangha summons you to come').

The Method of Announcing Five Times to Summon into the Assembly (The Buddha said, 'That instructing teacher, having asked, returns to the assembly, standing with the usual demeanor within arm's reach, and should announce as follows:') Venerable Sangha, please listen. This so-and-so (name of the person) seeks to receive the full precepts from Upadhyaya (preceptor) so-and-so (name of the preceptor). If it is the Sangha's time and the Sangha agrees, I have finished asking and will listen to him come and announce thus. (Having made this announcement, he should call him to come. Having come, he should hold his robes and alms bowl in front of the preceptor. Kneeling on his right knee, with palms together, he should be taught to beg in this way).
Explaining the Method of Begging for the Precepts (That instructing teacher, having taught as before, should tell him the method of begging for the precepts. You should state it yourself, but because you do not understand, I will teach you. You should say:) Venerable Sangha, please listen. I, so-and-so (name of the person), seek to receive the full precepts from Upadhyaya (preceptor) so-and-so (name of the preceptor). I, so-and-so (name of the person), now beg to receive the full precepts from the Sangha. So-and-so (name of the preceptor) is my Upadhyaya (preceptor). May the Sangha have compassion on me and deliver me. (Having begged three times, the instructing teacher returns to his seat).
The Preceptor's Questioning Method (He should announce:) Venerable Sangha, please listen. This so-and-so (name of the person) from Upadhyaya (preceptor) so-and-so (name of the preceptor).

某甲求受具足戒。此某甲今從眾僧。乞受具足戒。某甲為和上。若僧時到僧忍聽。我問諸難事。白如是。

八正問法(應言。此安多會。郁多羅僧。僧伽梨。缽多羅。此衣缽是汝有不。彼答言是語言)善男子聽。今是至誠時。實語時。今隨所問汝當隨實答(僧祇云。汝若不實答。便欺誑諸天魔梵沙門婆羅門諸天世人。亦欺誑如來及以眾僧。自得大罪)。汝不犯邊罪耶。汝不犯比丘尼耶。汝非賊心受戒耶。汝非破內外道耶。汝非黃門耶。汝非殺父耶。汝非殺母耶。汝非殺阿羅漢耶。汝非破僧耶。汝非噁心出佛身血耶。汝非非人耶。汝非畜生耶。汝非二形耶。(若隨答言無者)汝字何等。和上字誰。年滿二十未。三衣缽具足不。父母聽汝不。汝不負人債不。汝非奴不。汝非官人不。汝是丈夫不。丈夫有如是病癩癰疽白癩干痟癲狂病。汝今有如是病無耶(並依問已有無具答。詞義相領同前教授)。

二正授戒體法(薩婆多論云。凡欲受戒先與說法引導開解。令於一切境上起慈悲心。便得增上戒。應語彼言。六道眾生多是戒障。唯人得受猶含遮難。不必並堪。汝無遮難定得受戒。汝當依文發增上心。所謂救攝一切眾生以法度彼。又戒是諸善根本。能作三乘正因。又戒是佛法中寶。余道所無。又能護持佛法。令正法

【現代漢語翻譯】現代漢語譯本：某甲（受戒者的代稱）請求從眾僧處接受具足戒（比丘或比丘尼的完整戒律）。此某甲現在從眾僧處，乞求接受具足戒。某甲作為和尚（戒和尚，主持授戒儀式的僧人）。如果僧團認為時機已到，請允許我提問一些關於受戒資格的問題。現在稟告如上。

八正問法（應該說：這裡有安多會（一種內衣），郁多羅僧（一種上衣），僧伽梨（一種大衣），缽多羅（缽）。這些衣缽是你的嗎？他回答說是）。善男子，聽著。現在是至誠之時，是說實話之時。現在我將根據所問，你應當如實回答（僧祇律中說：你若不如實回答，便是欺騙諸天、魔、梵、沙門、婆羅門以及諸天世人，也是欺騙如來以及眾僧，會自得大罪）。你沒有犯邊罪（指與比丘尼發生性關係）嗎？你沒有犯比丘尼嗎？你不是以盜賊之心來受戒的吧？你不是破內外道（指同時信仰佛教和其他宗教）的人吧？你不是黃門（指不能人道的人）嗎？你沒有殺父嗎？你沒有殺母嗎？你沒有殺阿羅漢（已證得涅槃的聖人）嗎？你沒有破壞僧團的和合嗎？你沒有惡意使佛陀流血嗎？你不是非人（指天龍八部等）嗎？你不是畜生嗎？你不是二形人（指具有雙重性別特徵的人）嗎？（如果都回答沒有）你的名字是什麼？你的和尚（指剃度師）的名字是誰？你年滿二十歲了嗎？三衣（指僧伽梨、郁多羅僧、安多會）和缽都具足了嗎？你的父母允許你出家嗎？你沒有欠別人的債吧？你不是奴隸吧？你不是官府中人吧？你是大丈夫嗎？大丈夫有像麻風、癰疽、白癜風、癆病、癲狂這樣的疾病，你現在有這些病嗎？（都按照提問回答有或沒有，詞義與之前的教授相同）。

二正授戒體法（薩婆多論中說：凡是想要受戒的人，先要為他說法引導開解，使他對一切境界生起慈悲心，便能得到增上的戒律。應該對他說：六道眾生大多是戒律的障礙，只有人才能受戒，但人也包含遮難，不必都能受戒。你沒有遮難，一定能受戒。你應當依照經文發起增上心，所謂救護攝取一切眾生，用佛法來度化他們。而且戒律是諸善的根本，能作為三乘（聲聞乘、緣覺乘、菩薩乘）的正因。而且戒律是佛法中的寶，其他道所沒有的。而且能護持佛法，使正法

【English Translation】 English version: Someone (a substitute name for the person seeking ordination) requests to receive the full ordination (the complete precepts for a Bhikkhu or Bhikkhuni) from the Sangha (the monastic community). This someone is now asking to receive the full ordination from the Sangha. Someone is the Upadhyaya (preceptor, the monk presiding over the ordination ceremony). If the Sangha deems the time is right, please allow me to ask some questions regarding the qualifications for ordination. I now report as above.

The Eight Essential Questions (It should be said: Here are Antaravasa (an inner garment), Uttarasanga (an upper garment), Samghati (a large robe), and Patra (alms bowl). Are these robes and bowl yours? He answers yes). Good man, listen. Now is the time for sincerity, the time to speak the truth. Now, according to what is asked, you should answer truthfully (The Sarvastivada Vinaya states: If you do not answer truthfully, you will be deceiving the Devas (gods), Maras (demons), Brahmas, Sramanas (ascetics), Brahmanas, and all the people in the world, and you will also be deceiving the Tathagata (Buddha) and the Sangha, and you will incur great demerit). Have you committed a border offense (referring to sexual relations with a Bhikkhuni)? Have you violated a Bhikkhuni? Are you receiving ordination with a thief's mind (with dishonest intentions)? Are you someone who breaks both internal and external paths (referring to simultaneously believing in Buddhism and other religions)? Are you a eunuch (referring to someone who cannot engage in sexual activity)? Have you killed your father? Have you killed your mother? Have you killed an Arhat (a saint who has attained Nirvana)? Have you disrupted the harmony of the Sangha? Have you maliciously caused the Buddha to bleed? Are you a non-human being (referring to beings such as Devas, Nagas, etc.)? Are you an animal? Are you a hermaphrodite (referring to someone with dual gender characteristics)? (If all are answered no) What is your name? What is the name of your Upadhyaya (referring to the ordination teacher)? Are you twenty years old? Are the three robes (referring to Samghati, Uttarasanga, and Antaravasa) and alms bowl complete? Have your parents allowed you to leave home? Are you in debt to anyone? Are you not a slave? Are you not a government official? Are you a true man? Does the true man have diseases such as leprosy, carbuncles, leucoderma, consumption, or madness? Do you have these diseases now? (All answer yes or no according to the questions, the meaning of the words is the same as the previous instruction).

The Second Correct Transmission of the Precept Body (The Sarvastivada Vinaya states: Whoever wants to receive the precepts, first explain the Dharma to guide and enlighten them, so that they can generate compassion for all realms, and then they can obtain the increased precepts. It should be said to them: Most of the beings in the six realms are obstacles to the precepts, only humans can receive the precepts, but humans also contain obstacles, not all can receive the precepts. You have no obstacles, you will definitely be able to receive the precepts. You should generate an increased mind according to the scriptures, so-called saving and gathering all sentient beings, and using the Dharma to liberate them. Moreover, the precepts are the root of all good, and can be the correct cause of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Moreover, the precepts are the treasure in the Buddha Dharma, which other paths do not have. Moreover, they can protect and uphold the Buddha Dharma, so that the correct Dharma

久住。又羯磨威勢眾僧大力。能舉法界勝法置汝身心中。汝當一心諦受應作白言)大德僧聽。此某甲從和尚。某甲求受具足戒。此某甲今從眾僧乞受具足戒。某甲為和上。某甲自說清凈無諸難事。年滿二十。三衣缽具。若僧時到。僧忍聽僧授某甲具足戒。某甲為和尚。白如是(僧祇云。作白已問僧成就不。乃至羯磨第一第二第三亦如是。十誦云。羯磨受戒時。當一心聽莫余覺餘思惟應敬重。當正思惟心心相憶念。應分別之。違者突吉羅)大德僧聽。此某甲從和尚。某甲求受具足戒。此某甲今從眾僧。乞受具足戒。某甲為和尚。某甲自說清凈無諸難事。年滿二十。三衣缽具。僧今授某甲具足戒。某甲為和尚。誰諸長老忍。僧與某甲授具足戒。某甲為和尚者。默然誰不忍者說。是初羯磨(第二第三亦如上。次第問答無違者得)。僧已忍與某甲授具足戒竟。某甲為和尚。僧忍默然故。是事如是持(善見論中。及律本並云。授具足已。和尚阿阇梨等當爲記春夏冬時。某月某日。乃至量影等時。授具足戒)。次說隨相(時有比丘受具已。眾僧捨去既不識犯。便造重罪。佛言。自今已去。作羯磨已。當先與說四波羅夷法)。善男子聽。如來至真等正覺。說四波羅夷法。若比丘犯一一法。非沙門非釋子。汝一切不得犯。淫作不凈行。

【現代漢語翻譯】現代漢語譯本久住。又依仗羯磨（羯磨：佛教儀式）的威勢和眾僧的力量，能將法界殊勝之法置於你的身心中。你應當一心一意地接受，應這樣稟白：『大德僧眾請聽。弟子某甲從和尚某甲處求受具足戒。弟子某甲今從眾僧處乞受具足戒，某甲為我的和尚。弟子某甲自述清凈，沒有諸般障礙，年滿二十，三衣缽具足。如果僧眾認為時機已到，僧眾慈悲允許，僧眾就為某甲授具足戒，某甲以某甲為和尚。』稟白如上。（《僧祇律》說：作稟白后，問僧眾是否成就，乃至羯磨第一、第二、第三也如此。《十誦律》說：羯磨受戒時，應當一心聽受，不要有其他覺悟和其他思慮，應當敬重，應當正確思惟，心心相憶念，應當分別清楚。違背者犯突吉羅（突吉羅：輕罪））『大德僧眾請聽。弟子某甲從和尚某甲處求受具足戒。弟子某甲今從眾僧處乞受具足戒，某甲為我的和尚。弟子某甲自述清凈，沒有諸般障礙，年滿二十，三衣缽具足。僧眾現在為某甲授具足戒，某甲以某甲為和尚。哪位長老同意僧眾為某甲授具足戒，某甲以某甲為和尚的，就默然不語；哪位不同意的，請說出來。』這是初羯磨。（第二、第三也如上，次第問答，沒有反對者就通過）。僧眾已經同意為某甲授具足戒完畢，某甲以某甲為和尚。僧眾因為默然，所以此事就這樣成立。（《善見論》中，以及律本都說，授具足戒完畢后，和尚、阿阇梨（阿阇梨：導師）等應當為受戒者記錄春夏秋冬的時節，某月某日，乃至測量影子等時間，授具足戒）。接下來宣說隨相（當時有比丘受具足戒后，眾僧離去，他既不認識所犯之戒，便造下重罪。佛說：從今以後，作羯磨完畢后，應當先為他們宣說四波羅夷法（波羅夷法：斷頭罪））。善男子，請聽。如來至真等正覺，宣說四波羅夷法。如果比丘犯了其中任何一條，就不是沙門（沙門：出家修行者），不是釋子（釋子：佛弟子）。你們一切都不得觸犯。淫慾，行不凈之行。

【English Translation】 English version To abide long. Moreover, relying on the power of Karma (Karma: Buddhist ritual) and the strength of the Sangha (Sangha: monastic community), it can place the supreme Dharma of the Dharma Realm into your mind. You should wholeheartedly accept it, and should report thus: 'Venerable Sangha, please listen. Disciple so-and-so seeks to receive the full precepts from Upadhyaya (Upadhyaya: preceptor) so-and-so. Disciple so-and-so now begs to receive the full precepts from the Sangha, with so-and-so as my Upadhyaya. Disciple so-and-so declares himself to be pure, without any obstacles, twenty years of age, and possessing the three robes and bowl. If the Sangha deems the time appropriate, and the Sangha kindly permits, the Sangha will confer the full precepts upon so-and-so, with so-and-so as my Upadhyaya.' The report is thus. (The Sarvastivada Vinaya states: After making the report, ask the Sangha whether it is accomplished, and so on, the first, second, and third Karmas are also like this. The Daśabhūmika-sūtra states: When performing the Karma for ordination, one should listen attentively with one mind, without other thoughts or considerations, one should be respectful, one should contemplate correctly, with each thought remembering, and one should clearly distinguish. Those who violate this commit a Dukkata (Dukkata: minor offense)) 'Venerable Sangha, please listen. Disciple so-and-so seeks to receive the full precepts from Upadhyaya so-and-so. Disciple so-and-so now begs to receive the full precepts from the Sangha, with so-and-so as my Upadhyaya. Disciple so-and-so declares himself to be pure, without any obstacles, twenty years of age, and possessing the three robes and bowl. The Sangha now confers the full precepts upon so-and-so, with so-and-so as my Upadhyaya. Which elders approve of the Sangha conferring the full precepts upon so-and-so, with so-and-so as my Upadhyaya, should remain silent; those who do not approve should speak.' This is the first Karma. (The second and third are also as above, the questions and answers proceed in order, and if there are no objections, it passes). The Sangha has already agreed to confer the full precepts upon so-and-so, with so-and-so as my Upadhyaya. Because the Sangha is silent, the matter is thus established. (The Samantapasadika, as well as the Vinaya texts, all state that after conferring the full precepts, the Upadhyaya, Acarya (Acarya: teacher), etc., should record the season of spring, summer, autumn, and winter, the month and day, and even the time of measuring the shadow, when the full precepts were conferred). Next, explain the corresponding characteristics (At that time, there were Bhikshus (Bhikshus: monks) who, after receiving the full precepts, were abandoned by the Sangha, and because they did not recognize the offenses they committed, they created grave sins. The Buddha said: From now on, after performing the Karma, you should first explain the four Parajika Dharmas (Parajika Dharmas: expulsion offenses) to them). Good men, listen. The Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), the Perfectly Enlightened One, proclaims the four Parajika Dharmas. If a Bhikshu commits any one of these, he is not a Sramana (Sramana: wandering ascetic), not a Sakyan (Sakyan: descendant of the Sakya clan, a Buddhist disciple). You must not violate any of them. Sexual misconduct, engaging in impure acts.

若比丘犯不凈行受淫慾法。乃至共畜生。非沙門非釋子。爾時世尊與說譬喻。猶如有人截其頭終不能還活。比丘亦如是。犯波羅夷法已。不能還成比丘行。汝是中盡形壽不得作。能持不(答言能持)。一切不得盜。下至草葉。若比丘盜人五錢。若過五錢。若自取教人取。若自破教人破。若自斫教人斫。若燒若埋若壞色者。彼非沙門非釋子。譬如斷多羅樹心終不復更生長。比丘亦如是。犯波羅夷法已。終不還成比丘行。汝是中盡形壽不得作。能持不(答言能持)。一切不得故斷眾生命下至蟻子。若比丘故自手斷人命。持刀授與人教死嘆死。與人非藥若墮胎若𥜒禱殺。自作方便。若教人作。非沙門非釋子。譬喻者說言猶如針鼻缺不堪複用。比丘亦如是。犯波羅夷法已。不復還成比丘行。汝是中盡形壽不得作。能持不(答言能持)。一切不得妄語乃至戲笑。若比丘非真實非己有。自說言我得上人法得禪得解脫得定得四空定。得須陀洹果斯陀含果阿那含果阿羅漢果。天龍來鬼神來供養我。彼非沙門非釋子。譬喻者說譬如大石破為二分終不可還合。比丘亦復如是。犯此波羅夷法已。不復還成比丘行。汝是中盡形壽不得作。能持不(答言能持)。

授四依法(時世饑儉乞求難得。有外道輒自出家受戒。后僧無食便即休道。佛

【現代漢語翻譯】現代漢語譯本：若有比丘違犯不清凈行，行淫慾之事，乃至與畜生行淫，此人便不再是沙門（出家修道者），不再是釋子（佛陀的弟子）。這時，世尊為他們講述了一個譬喻：就像有人砍斷了人的頭，這個人終究不能再活過來一樣。比丘也是如此，一旦觸犯了波羅夷法（根本重罪），就不能再成為比丘了。你們在這一生中都不能做這樣的事，能持守嗎？（回答說：能持守）。一切都不能偷盜，哪怕是一根草葉。如果比丘偷盜他人五錢（古代的貨幣單位）或超過五錢的財物，無論是自己偷取還是教唆他人偷取，無論是自己破壞還是教唆他人破壞，無論是自己砍伐還是教唆他人砍伐，無論是焚燒、埋藏還是改變物品的顏色，此人便不再是沙門，不再是釋子。就像砍斷了多羅樹的樹心，它就永遠不能再長出來一樣。比丘也是如此，一旦觸犯了波羅夷法，就終究不能再成為比丘了。你們在這一生中都不能做這樣的事，能持守嗎？（回答說：能持守）。一切都不能故意斷眾生的性命，哪怕是螞蟻。如果比丘故意親手殺人，或者把刀交給他人，教唆他人去殺人，讚歎死亡，給予他人毒藥，或者墮胎，或者詛咒殺人，自己製造方法，或者教唆他人去做，此人便不再是沙門，不再是釋子。譬喻者說，就像針的鼻孔斷裂了，就不能再使用一樣。比丘也是如此，一旦觸犯了波羅夷法，就不能再成為比丘了。你們在這一生中都不能做這樣的事，能持守嗎？（回答說：能持守）。一切都不能說謊，哪怕是開玩笑。如果比丘沒有真實的證悟，也沒有實際擁有，卻自稱說自己得到了上人法（超凡的境界），得到了禪定，得到了解脫，得到了各種禪定，得到了四空定（四種無色界的禪定），得到了須陀洹果（預流果），斯陀含果（一來果），阿那含果（不還果），阿羅漢果（無生果）。還說天龍（天上的龍族），鬼神來供養我。此人便不再是沙門，不再是釋子。譬喻者說，就像一塊大石頭被打破成兩半，就終究不能再合在一起一樣。比丘也是如此，一旦觸犯了波羅夷法，就不能再成為比丘了。你們在這一生中都不能做這樣的事，能持守嗎？（回答說：能持守）。授予四依法（當時世道饑荒，難以乞食，有外道（佛教以外的修行者）就自己出家受戒，後來僧團沒有食物，他們就立即放棄了修行。佛

【English Translation】 English version: If a Bhikkhu (Buddhist monk) engages in impure conduct, committing acts of sexual intercourse, even with an animal, he is no longer a Samana (ascetic), no longer a Sakyaputta (descendant of the Sakya clan, a disciple of the Buddha). At that time, the World Honored One (the Buddha) gave them a simile: Just as if someone's head is cut off, he can never come back to life, so too is a Bhikkhu. Once he has violated the Parajika (defeating offense), he can no longer be a Bhikkhu. You must not do such things for the rest of your life. Can you uphold this? (They answered: We can uphold this). You must not steal anything, not even a blade of grass. If a Bhikkhu steals five 'qian' (ancient Chinese currency) or more from someone, whether he takes it himself or instructs others to take it, whether he destroys it himself or instructs others to destroy it, whether he cuts it himself or instructs others to cut it, whether he burns it, buries it, or changes its color, he is no longer a Samana, no longer a Sakyaputta. It is like cutting off the heart of a Tala tree; it will never grow again. So too is a Bhikkhu. Once he has violated the Parajika, he can never again be a Bhikkhu. You must not do such things for the rest of your life. Can you uphold this? (They answered: We can uphold this). You must not intentionally take the life of any living being, not even an ant. If a Bhikkhu intentionally takes a human life with his own hand, or gives a knife to someone, instructing them to kill, praising death, giving someone poison, or performing an abortion, or praying for someone to be killed, devising methods himself, or instructing others to do so, he is no longer a Samana, no longer a Sakyaputta. The simile-maker said it is like a needle with a broken eye; it cannot be used again. So too is a Bhikkhu. Once he has violated the Parajika, he can never again be a Bhikkhu. You must not do such things for the rest of your life. Can you uphold this? (They answered: We can uphold this). You must not lie about anything, not even in jest. If a Bhikkhu does not have true realization, nor does he actually possess it, but claims that he has attained the 'superior human state' (supernormal attainments), has attained Dhyana (meditative states), has attained liberation, has attained various Samadhis (concentration), has attained the Four Formless Realms (four Arupa-jhanas), has attained the Sotapanna fruit (stream-enterer), the Sakadagami fruit (once-returner), the Anagami fruit (non-returner), the Arhat fruit (liberated being). And says that Devas (gods) and Nagas (dragons), ghosts and spirits come to make offerings to me, he is no longer a Samana, no longer a Sakyaputta. The simile-maker said it is like a large stone broken into two pieces; it can never be put back together. So too is a Bhikkhu. Once he has violated this Parajika, he can never again be a Bhikkhu. You must not do such things for the rest of your life. Can you uphold this? (They answered: We can uphold this). Granting the Four Requisites (At that time, the world was experiencing famine, and it was difficult to beg for food. Some heretics (those practicing religions other than Buddhism) would ordain themselves and receive the precepts, but later, when the Sangha (monastic community) had no food, they would immediately give up their practice. The Buddha

言。先與四依然後授戒。復有外道求僧出家。先說四依。彼即報言。我堪二依。若納衣腐藥不堪。此二便即休道。佛言。此外道大有所失。自今已去。后授四依。應如是授言)善男子聽。如來至真等正覺。說四依法。比丘依此得出家。受具足戒成比丘法。比丘依糞掃衣依此得出家。受具足戒成比丘法。是中盡形壽能持不(答言能持)。若得長利檀越施衣割壞衣得受。比丘依乞食。比丘依是得出家受具足戒。得成比丘法。是中盡形壽能持不(答言能持)。若得長利。若僧差食。檀越送食。月八日食。十五日食。月初日食。僧常食檀越請食。得受。依樹下坐。比丘依此得出家。受具足戒成比丘法。是中盡形壽。能持不(答言能持)。若得長利。若別房尖頭屋小房石室兩房。一戶得受。依腐爛藥比丘依此得出家受具足戒成比丘法。是中盡形壽。能持不(答言能持)。若得長利酥油生酥蜜石蜜得受。汝已受戒已。白四羯磨如法成就。得處所。和尚如法。阿阇梨如法眾僧具足滿。汝當善受教法。應當勸化作福治塔。供養眾僧和尚阿阇梨。若一切如法教不得違逆。應學問誦經勤求方便。于佛法中。得須陀洹果斯陀含果阿那含果阿羅漢果。汝始發心出家功不唐捐。果報不絕。余所未知。當問和尚阿阇梨(佛言。當令受具戒者在前而去

【現代漢語翻譯】現代漢語譯本：

（說）先給予四依，然後授予戒律。又有外道求僧人允許出家，先對他們說四依。那外道就回答說：『我能接受二依，如果納衣和腐爛藥不能接受。』這二者便立即停止不說了。佛說：『此外道損失太大了。』從今以後，先授予戒律，然後授予四依。應當這樣授予（四依），說：『善男子，聽著。如來至真等正覺，說四種依靠的法。比丘依靠這些才能出家，受具足戒，成為比丘。比丘依靠糞掃衣，依靠這個才能出家，受具足戒，成為比丘。這其中，終身能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，比如施主佈施的衣服，或者割壞的衣服，可以接受。比丘依靠乞食，比丘依靠這個才能出家，受具足戒，才能成為比丘。這其中，終身能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，比如僧眾分配的食物，施主送來的食物，每月初八的食物，十五的食物，月初一的食物，僧眾的常食，施主請的食物，可以接受。依靠樹下坐。比丘依靠這個才能出家，受具足戒，才能成為比丘。這其中，終身能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，比如單獨的房間，尖頭屋，小房間，石室，兩間房，一戶人家，可以接受。依靠腐爛藥。比丘依靠這個才能出家，受具足戒，才能成為比丘。這其中，終身能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，比如酥油，生酥，蜂蜜，石蜜，可以接受。你已經受戒完畢，通過白四羯磨（Baisi Jiemo，通過四次羯磨儀式）如法成就，得到處所。和尚（heshang，指戒師）如法，阿阇梨（Achali，指導師）如法，眾僧具足圓滿。你應當好好接受教法，應當勸人行善，建造佛塔，供養眾僧、和尚、阿阇梨。如果一切如法教導，不得違逆。應當學習經文，勤奮尋求方便之法，在佛法中，證得須陀洹果（S陀洹果，預流果）、斯陀含果（S陀含果，一來果）、阿那含果（A那含果，不還果）、阿羅漢果（A羅漢果，無生果）。你最初發心出家，功德不會白費，果報不會斷絕。其餘所不知道的，應當詢問和尚、阿阇梨。』（佛說：『應當讓受具足戒的人在前面走。』）

【English Translation】 English version:

(Saying) First give the Four Reliances, then bestow the precepts. Furthermore, there were those of other paths seeking permission from the monks to leave home. First, speak the Four Reliances to them. Those of other paths then replied, 'I can accept two of the reliances; if the patched robe (nayi, a robe made from discarded cloth) and rotten medicine are unacceptable.' These two would then immediately cease speaking. The Buddha said, 'These of other paths have lost greatly.' From now on, first bestow the precepts, then bestow the Four Reliances. It should be bestowed in this way, saying: 'Good man, listen. The Tathagata (Rulai, Thus Come One), the Perfectly Enlightened One, speaks of the Four Reliances. A Bhikshu (Biqiu, a Buddhist monk) relies on these to leave home, receive the full precepts, and become a Bhikshu. A Bhikshu relies on robes made of discarded cloth; relying on this, one can leave home, receive the full precepts, and become a Bhikshu. Within this, can you uphold it for the rest of your life?' (Answer: 'I can uphold it'). If one obtains additional benefits, such as robes donated by patrons or robes that have been cut and damaged, one may accept them. A Bhikshu relies on begging for food; relying on this, one can leave home, receive the full precepts, and become a Bhikshu. Within this, can you uphold it for the rest of your life?' (Answer: 'I can uphold it'). If one obtains additional benefits, such as food distributed by the Sangha (Sengzhong, monastic community), food sent by patrons, food on the eighth day of the month, food on the fifteenth day, food on the first day of the month, the Sangha's regular food, food offered by patrons, one may accept them. Relying on sitting beneath a tree. A Bhikshu relies on this to leave home, receive the full precepts, and become a Bhikshu. Within this, can you uphold it for the rest of your life?' (Answer: 'I can uphold it'). If one obtains additional benefits, such as a separate room, a pointed-roof house, a small room, a stone chamber, two rooms, a single household, one may accept them. Relying on rotten medicine. A Bhikshu relies on this to leave home, receive the full precepts, and become a Bhikshu. Within this, can you uphold it for the rest of your life?' (Answer: 'I can uphold it'). If one obtains additional benefits, such as ghee, fresh ghee, honey, rock candy, one may accept them. You have already completed receiving the precepts, and through the Bai Si Jiemo (Baisi Jiemo, formal procedures of the Sangha) it has been accomplished according to the Dharma, and you have obtained a place. The Upadhyaya (heshang, preceptor) is according to the Dharma, the Acharya (Achali, teacher) is according to the Dharma, and the Sangha is complete and full. You should diligently receive the teachings, and you should encourage others to do good deeds, build pagodas, and make offerings to the Sangha, the Upadhyaya, and the Acharya. If everything is taught according to the Dharma, you must not disobey. You should study the scriptures, diligently seek expedient means, and within the Buddha Dharma, attain the Srotaapanna (S陀洹果, stream-enterer), Sakrdagamin (S陀含果, once-returner), Anagamin (A那含果, non-returner), and Arhat (A羅漢果, worthy one) fruits. Your initial aspiration to leave home will not be in vain, and the karmic rewards will not be cut off. Whatever else you do not know, you should ask the Upadhyaya and the Acharya.' (The Buddha said, 'You should let those who have received the full precepts go ahead.')

。弟子當日三時問訊和尚。朝中日暮當爲和尚執作二事。勞苦不得辭設。一者修理房舍。二者補浣衣服。和尚一切如法教盡當奉行。違者如法治)。

請依止師法(時有比丘。和尚命終。若休道決意出界外。以無人教授故種種破戒。作非威儀。佛言。聽有阿阇梨當共相奉敬瞻視如和尚法。當具修威儀。如是請云)大德一心念。我某甲今求大德為依止。愿大德與我依止。我依大德住(三說已。其阿阇梨亦須乞畜。眾法如和尚法不異。彼受請已應報言)可爾與汝依止。汝莫放逸(弟子當爲執作二事。不得辭設請經問義。有所知解至滿五歲得離依止。若無所知誦戒不利盡形依止。阿阇梨須具五德。知犯知不犯知輕知重。滿十歲方得攝他。若無此德不依無過。和尚之德類此)。

尼眾授戒法(善見云。尼者女也摩者母也。重尼故稱之。智度論云。尼得無量律儀故。應次比丘后。佛以儀式不便故在沙彌后。愛道經云。女人但惑色畜眾。知須臾事故制依大僧)。

授沙彌尼戒法(其畜眾羯磨剃髮法出家法。具如上僧中。唯加尼字為異)。

授式叉摩那尼法(律本諸尼輒度人出家受戒。以不知戒相故造作非法。佛言。應與學戒羯磨十誦中。輒度妊身女人過起。佛言。與二歲羯磨可知。有無然六法凈心二歲凈

【現代漢語翻譯】現代漢語譯本：弟子每日三次向和尚問安。早晨、中午、傍晚應當為和尚做兩件事。不得推辭偷懶。一是修理房舍，二是縫補漿洗衣服。和尚一切如法的教誨都應當奉行。違背的，依法懲治。

請依止師法（當時有比丘，和尚去世后，如果想還俗決定離開寺院，因為沒有人教導，所以種種破戒，做出不合威儀的事情。佛說，可以有阿阇梨（Achariya，軌範師，教授師）共同恭敬侍奉，如同對待和尚一樣。應當具足修行威儀。像這樣請求說）：『大德一心念，我某甲（自稱）現在請求大德作為我的依止師。愿大德允許我依止。我依止大德居住。』（重複三次後，阿阇梨也需要乞求供養，一切法事如同和尚一樣沒有區別。阿阇梨接受請求后應該回答說）：『可以，允許你依止。你不要放逸。』（弟子應當為阿阇梨做兩件事，不得推辭偷懶，請教經義。如果有所知解，到滿五年就可以離開依止。如果沒有所知解，背誦戒律不利索，就盡形壽依止。阿阇梨需要具備五種德行：知犯、知不犯、知輕、知重。滿十年才能攝受他人。如果沒有這些德行，不依止也沒有過錯。和尚的德行與此類似）。

尼眾授戒法（《善見律毗婆沙》說，尼（Nuns）是女，摩（Ma）是母。因為尊重尼，所以這樣稱呼。《智度論》說，尼得到無量律儀的緣故，應該在比丘（Bhikkhu，出家男眾）之後。佛因為儀式不方便的緣故，所以在沙彌（Sramanera，出家男眾）之後。《愛道經》說，女人只迷惑於美色，畜養大眾，知道片刻的事情，所以制定依止大僧）。

授沙彌尼戒法（她們畜養大眾的羯磨（Karma，業）、剃髮法、出家法，完全如同上面的僧眾一樣。只是加上『尼』字作為區別）。

授式叉摩那尼法（《律本》中，眾尼隨便度人出家受戒，因為不知道戒相的緣故，造作不如法的事情。佛說，應該給予學戒羯磨。《十誦律》中，隨便度懷孕的女人，過失很大。佛說，給予兩年羯磨，可以知道有無懷孕。然後六法清凈，二年清凈

【English Translation】 English version: The disciple should greet the Abbot three times a day. Morning, noon, and evening, he should perform two tasks for the Abbot. He must not refuse or be lazy. First, to repair the living quarters; second, to mend and wash clothes. All the Abbot's teachings according to the Dharma should be followed. Those who violate them will be punished according to the Dharma.

Requesting to Rely on a Teacher (At that time, there were Bhikkhus (monks) who, after the Abbot passed away, if they decided to leave the monastery and return to lay life, would break the precepts in various ways and behave improperly because there was no one to teach them. The Buddha said that there could be Acharyas (Achariya, teachers who set an example and provide instruction) to be respected and served together, just like the Abbot. They should fully cultivate proper conduct. Requesting in this way): 'Great Virtuous One, with a single mind, I, so-and-so (self-identification), now request the Great Virtuous One to be my reliance. May the Great Virtuous One grant me reliance. I will dwell relying on the Great Virtuous One.' (After repeating this three times, the Acharya also needs to beg for offerings, and all Dharma matters are the same as with the Abbot, without difference. After accepting the request, the Acharya should reply): 'It is granted, I will give you reliance. Do not be negligent.' (The disciple should perform two tasks for the Acharya, not refusing or being lazy, and asking for explanations of the scriptures. If he has some understanding, he can leave the reliance after five years. If he has no understanding and is not proficient in reciting the precepts, he should rely on the Acharya for the rest of his life. The Acharya needs to possess five virtues: knowing what is a transgression, knowing what is not a transgression, knowing what is a minor transgression, and knowing what is a major transgression. Only after ten years can he accept others. If he does not have these virtues, there is no fault in not relying on him. The virtues of the Abbot are similar to this).

Ordination Method for Nuns (The Shan Jian Lu Pi Po Sha says that Ni (Nuns) means woman, and Ma (Ma) means mother. They are called this way because of the respect for Nuns. The Zhi Du Lun says that Nuns obtain limitless precepts, so they should be after Bhikkhus (Bhikkhu, ordained male monastics). The Buddha placed them after Sramaneras (Sramanera, novice male monastics) because the ceremony was inconvenient. The Ai Dao Jing says that women are only deluded by beauty, raising a crowd, and knowing momentary things, so it was established to rely on the great Sangha).

Ordination Method for Sramaneri Nuns (Their Karma (Karma, action), shaving the head, and leaving home are completely the same as the Sangha above. Only the word 'Ni' is added to differentiate).

Ordination Method for Siksamana Nuns (In the Vinaya, the nuns ordain people and give them precepts at will, creating improper things because they do not know the characteristics of the precepts. The Buddha said that they should be given Karma for learning the precepts. In the Shi Song Lu, they ordain pregnant women at will, which is a great fault. The Buddha said that giving two years of Karma can determine whether or not they are pregnant. Then, with six Dharmas pure, two years pure

身)。

乞學戒法(佛言。聽十歲曾嫁及十八童女。欲二歲學戒者。當詣僧中偏露右肩脫革屣禮尼僧足。兩膝著地合掌教作乞言)大姊僧聽。我某甲沙彌尼。今從僧乞。二歲學戒。某甲尼為和尚。愿僧與我二歲學戒。慈愍故(三乞已。沙彌尼應往離聞處著見處立)。

與學戒法(彼尼眾中作羯磨者應言)大姊僧聽彼某甲沙彌尼。今從僧乞二歲學戒。某甲尼為和尚。若僧時到僧忍聽。與某甲沙彌尼二歲學戒。某甲尼為和尚。白如是。大姊僧聽。彼某甲沙彌尼從僧乞二歲學戒。某甲尼為和尚。僧今與某甲沙彌尼二歲學戒。某甲尼為和尚。誰諸大姊忍僧與彼某甲沙彌尼二歲學戒。某甲尼為和尚者。默然誰不忍者說。是初羯磨(如是三說)。僧已忍與某甲沙彌尼二歲學戒。某甲尼為和尚竟。僧忍默然故。是事如是持。

次說戒相法(佛言。應喚來入眾與說六法名字)。某甲諦聽如來無所著等正覺。說六法不得犯不凈行行淫慾法。若式叉摩那行淫慾法。非式叉摩那非釋種女。若與染污心男子身相觸。缺戒應更與戒。是中盡形壽不得犯。能持不(答言能持)。不得偷盜乃至草葉。若式叉摩那取人五錢。若過五錢。若自取教人取。若自斫教人斫。若燒若埋若壞色。非式叉摩那。非釋種女。若取減五錢缺戒。應更與

【現代漢語翻譯】現代漢語譯本：（指）身體。

請求學習戒法（佛說：允許十歲曾出嫁及十八歲的童女，想要兩年學習戒法者，應當到僧團中袒露右肩，脫掉皮鞋，禮拜尼僧的腳，雙膝跪地合掌，教她說請求的話）：『大姊僧聽，我某甲（姓名）沙彌尼，現在從僧團請求兩年學習戒法，某甲尼（比丘尼）為我的和尚，愿僧團賜予我兩年學習戒法，慈悲憐憫的緣故。』（三次請求后，沙彌尼應當到遠離聽聞處，站在能看見的地方）。

授予學習戒法（尼眾中作羯磨者應當說）：『大姊僧聽，彼某甲沙彌尼，現在從僧團請求兩年學習戒法，某甲尼為她的和尚，如果僧團時間已到，僧團容忍聽許，授予某甲沙彌尼兩年學習戒法，某甲尼為她的和尚。白如是。大姊僧聽，彼某甲沙彌尼從僧團請求兩年學習戒法，某甲尼為她的和尚，僧團現在授予某甲沙彌尼兩年學習戒法，某甲尼為她的和尚，哪位大姊容忍僧團授予彼某甲沙彌尼兩年學習戒法，某甲尼為她的和尚的，默然不語；誰不容忍者說出來。這是初次羯磨。』（像這樣說三次）。『僧團已經容忍授予某甲沙彌尼兩年學習戒法，某甲尼為她的和尚完畢。僧團容忍默然的緣故，這件事就這樣確定了。』

其次說戒相法（佛說：應當叫她進入僧團，為她說六法的名字）。『某甲（姓名）仔細聽，如來無所著等正覺，說六法不得違犯：不凈行，行淫慾法。如果式叉摩那（正學女）行淫慾法，就不是式叉摩那，不是釋迦族的女子。如果與染污心的男子身體相接觸，就缺戒，應當重新授予戒。這其中盡形壽（終身）不得違犯，能持守嗎？』（回答說能持守）。不得偷盜，乃至草葉。如果式叉摩那拿取別人五錢，如果超過五錢，無論是自己拿取還是教別人拿取，無論是自己砍伐還是教別人砍伐，無論是焚燒還是埋藏還是破壞顏色，就不是式叉摩那，不是釋迦族的女子。如果拿取少於五錢，就缺戒，應當重新授予

【English Translation】 English version: (Referring to) the body.

Requesting to learn the precepts (The Buddha said: 'Allow a ten-year-old who has been married and an eighteen-year-old virgin who wishes to study the precepts for two years. She should go to the Sangha, expose her right shoulder, take off her leather shoes, prostrate at the feet of the Bhikkhunis, kneel on both knees with palms together, and be taught to say the words of request'): 'Venerable Sangha, listen. I, (name) Shramanerika (female novice), now request from the Sangha to study the precepts for two years, with Bhikkhuni (name) as my Upadhyayani (preceptor). May the Sangha grant me two years to study the precepts, out of compassion.' (After requesting three times, the Shramanerika should go to a place away from hearing and stand in a place where she can be seen).

Granting the precepts for learning (Among the Bhikkhunis, the one performing the karma (formal act) should say): 'Venerable Sangha, listen. This Shramanerika (name) now requests from the Sangha to study the precepts for two years, with Bhikkhuni (name) as her Upadhyayani. If it is the Sangha's time, may the Sangha consent to grant Shramanerika (name) two years to study the precepts, with Bhikkhuni (name) as her Upadhyayani. I announce thus. Venerable Sangha, listen. This Shramanerika (name) requests from the Sangha to study the precepts for two years, with Bhikkhuni (name) as her Upadhyayani. The Sangha now grants Shramanerika (name) two years to study the precepts, with Bhikkhuni (name) as her Upadhyayani. Which of the venerable sisters approves of the Sangha granting this Shramanerika (name) two years to study the precepts, with Bhikkhuni (name) as her Upadhyayani, let her be silent; whoever does not approve, let her speak. This is the first karma.' (Say this three times). 'The Sangha has approved granting Shramanerika (name) two years to study the precepts, with Bhikkhuni (name) as her Upadhyayani. The Sangha approves because of silence. This matter is thus established.'

Next, explaining the characteristics of the precepts (The Buddha said: 'She should be called into the Sangha, and the names of the six dharmas (teachings) should be explained to her'): '(Name), listen carefully. The Tathagata (the thus-gone one), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), teaches the six dharmas that must not be violated: not engaging in impure conduct, not engaging in sexual acts. If a Shikshamana (female trainee) engages in sexual acts, she is no longer a Shikshamana, nor is she a daughter of the Shakyas (Sakya clan). If she touches the body of a man with a defiled mind, she has broken the precept and should be given the precepts again. Among these, for the rest of her life, she must not violate them. Can you uphold them?' (Answer: 'I can uphold them'). She must not steal, not even a blade of grass. If a Shikshamana takes five qian (ancient Chinese coins) from someone, or more than five qian, whether she takes it herself or instructs others to take it, whether she cuts it down herself or instructs others to cut it down, whether she burns it, buries it, or changes its color, she is no longer a Shikshamana, nor is she a daughter of the Shakyas. If she takes less than five qian, she has broken the precept and should be given the

戒。是中盡形壽不得犯。能持不(答言能持)。不得故斷眾生命乃至蟻子。若式叉摩那故自手斷人命。求刀授與人教死贊死。若與非藥若墮胎若𥜒禱咒術。自作教人作者。非式叉摩那非釋種女。若斷畜生不能變化者命缺戒應更與戒。是中盡形壽不得犯。能持不(答言能持)。不得妄語乃至戲笑。若式叉摩那不真實。非己有自稱言得上人法。得禪得解脫三昧正受。得須陀洹果斯陀含果阿那含果阿羅漢果。天來龍來鬼神來供養我。此非式叉摩那非釋種女。若於眾中故作妄語。缺戒應更與戒。是中盡形壽不得犯。能持不(答言能持)。不得非時食。若式叉摩那非時食。缺戒應更與戒。是中盡形壽不得犯。能持不(答言能持)。不得飲酒。若式叉摩那飲酒。缺戒應更與戒。是中盡形壽不得犯。能持不(答言能持佛言。式叉尼一切大尼戒。應學除自手取食授食與他。此學法女具學三法。一學根本即四重是。二學六法謂染心相觸。盜減五錢。斷畜生命。小妄語非時食飲酒也。三學行法。謂大尼諸戒及威儀。並制學之。若犯根本戒法者。應滅擯若缺學法者。更與二年羯磨。若違行法直犯佛教。即須懺悔不壞本所學六法)。

授比丘尼戒法(佛言。有八敬比丘尼。善來比丘尼。破結使比丘尼。羯磨受中有遣信比丘尼。十歲曾嫁比

【現代漢語翻譯】現代漢語譯本戒。在這些戒律中，終身都不得違犯。能夠持守嗎？（回答：能夠持守）。不得故意斷絕眾生的性命，乃至螞蟻。如果式叉摩那（Śikṣamāṇā，學戒女）故意親手殺人，或者求刀交給他人，教唆他人去死，讚歎死亡，或者給予非藥，或者墮胎，或者使用邪惡的祈禱咒術，自己做或者教唆他人做，就不是式叉摩那，也不是釋迦族的女子。如果斷絕不能變化的畜生的性命，就破了戒，應該重新受戒。在這些戒律中，終身都不得違犯。能夠持守嗎？（回答：能夠持守）。不得說妄語，乃至在戲笑時也不行。如果式叉摩那不真實，沒有自己所擁有的，卻自稱得到上人法（殊勝的修行境界），得到禪定、解脫、三昧正受，得到須陀洹果（Srotaāpanna，入流果）、斯陀含果（Sakṛdāgāmin，一來果）、阿那含果（Anāgāmin，不還果）、阿羅漢果（Arhat，無學果）。聲稱天、龍、鬼神來供養我。這就不是式叉摩那，也不是釋迦族的女子。如果在眾人之中故意說妄語，就破了戒，應該重新受戒。在這些戒律中，終身都不得違犯。能夠持守嗎？（回答：能夠持守）。不得非時食。如果式叉摩那非時食，就破了戒，應該重新受戒。在這些戒律中，終身都不得違犯。能夠持守嗎？（回答：能夠持守）。不得飲酒。如果式叉摩那飲酒，就破了戒，應該重新受戒。在這些戒律中，終身都不得違犯。能夠持守嗎？（回答：能夠持守）。佛說：式叉尼（Śikṣāṇī，正學女）應學習一切大尼戒。應學習不自己用手取食物，不授與食物給他人。這位學法的女子具足學習三種法：一是學習根本戒，即四重戒；二是學習六法，即染心相觸、盜取價值低於五錢的財物、斷畜生命、小妄語、非時食、飲酒；三是學習行法，即大尼的各種戒律和威儀，並且加以制約學習。如果違犯根本戒法，應該滅擯（驅逐）。如果違犯學法，重新給予二年羯磨（Karma，業）。如果違背行法，直接違犯佛教，就必須懺悔，不會破壞原本所學的六法。授予比丘尼戒法（佛說：有八敬法比丘尼，善來比丘尼，破結使比丘尼，羯磨受中有遣信比丘尼，十歲曾嫁比

【English Translation】 English version The precepts. Among these, one must not violate them for the rest of one's life. Can you uphold them? (Answer: I can uphold them). One must not intentionally kill living beings, not even ants. If a Śikṣamāṇā (trainee nun) intentionally kills a person with her own hand, or seeks a knife and gives it to someone, teaches someone to die, praises death, or gives non-medicine, or performs an abortion, or uses evil prayers and spells, doing it herself or teaching others to do it, then she is not a Śikṣamāṇā, nor is she a woman of the Shakya clan. If she kills an animal that cannot transform, she has broken the precept and should receive the precepts again. Among these precepts, one must not violate them for the rest of one's life. Can you uphold them? (Answer: I can uphold them). One must not lie, not even in jest. If a Śikṣamāṇā is not truthful, and claims to have attained the Dharma of superiors (superior states of practice) that she does not possess, claiming to have attained dhyana (meditation), liberation, samadhi (concentration), and right reception, to have attained the Srotaāpanna (stream-enterer) fruit, the Sakṛdāgāmin (once-returner) fruit, the Anāgāmin (non-returner) fruit, the Arhat (worthy one) fruit, claiming that gods, dragons, and spirits come to make offerings to me. Then she is not a Śikṣamāṇā, nor is she a woman of the Shakya clan. If she intentionally lies in the assembly, she has broken the precept and should receive the precepts again. Among these precepts, one must not violate them for the rest of one's life. Can you uphold them? (Answer: I can uphold them). One must not eat at the wrong time. If a Śikṣamāṇā eats at the wrong time, she has broken the precept and should receive the precepts again. Among these precepts, one must not violate them for the rest of one's life. Can you uphold them? (Answer: I can uphold them). One must not drink alcohol. If a Śikṣamāṇā drinks alcohol, she has broken the precept and should receive the precepts again. Among these precepts, one must not violate them for the rest of one's life. Can you uphold them? (Answer: I can uphold them). The Buddha said: The Śikṣāṇī (female trainee) should learn all the great nun's precepts. She should learn not to take food with her own hand, not to give food to others. This woman who is learning the Dharma fully learns three types of Dharma: first, she learns the fundamental precepts, which are the four major prohibitions; second, she learns the six dharmas, which are touching with a defiled mind, stealing less than five coins, killing animals, telling small lies, eating at the wrong time, and drinking alcohol; third, she learns the practices, which are the various precepts and deportment of the great nuns, and she learns to restrain herself. If one violates the fundamental precepts, one should be expelled. If one violates the learning practices, one should be given a two-year Karma (action). If one violates the practices, one directly violates Buddhism, and one must repent, which will not destroy the six dharmas that one has originally learned. The method of conferring the Bhikṣuṇī (nun) precepts (The Buddha said: There are eight reverences for Bhikṣuṇīs, the 'Welcome' Bhikṣuṇī, the Bhikṣuṇī who has broken the bonds, the Bhikṣuṇī who has been sent as a messenger in the Karma reception, the Bhikṣuṇī who was married at the age of ten

丘尼。十八童女。二歲學戒。二十眾比丘尼。邊方義立十眾比丘尼。前三唯局佛世。后五通於像末)。

乞畜眾法(佛言。尼滿十二歲。欲度人者應具修威儀禮諸尼僧足。如大僧法三乞已。文同故不出。其度沙彌尼式叉尼大戒尼。並須別乞以年年度弟子犯罪故。或舍畜眾法等故)。

與畜眾法(佛言。尼僧當觀此人堪能教授。二歲學戒二事攝取者。當與羯磨文。亦如上。若不堪教授攝取者。羯磨非法)。

正授戒前具八緣。

一明請和尚法(佛言。若十歲曾嫁。二歲學戒。年滿十二。若十八童女二歲學戒。年滿二十者。應與授戒具修威儀教言)大姊一心念。我某甲求阿姨為和尚。愿阿姨為我作和尚。我依阿姨故得受大戒慈愍故(三請已。答言可爾。乃至請二阇梨七證戒人亦爾)。

二佛言。當安受戒人離聞處著見處立。

三差教師法(是中戒師應問言。誰能與某甲作教授師。有者答言。我某甲能應作。白差如是言)大姊僧聽。彼某甲從和尚尼。某甲求受大戒。若僧時到僧忍聽。某甲為教授師。白如是。

四教師出衆問法(當起禮尼僧足。已往受戒者所語言)妹此是安陀會。此郁多羅僧。此僧伽梨。此僧祇支。此覆肩衣。此缽多羅。此衣缽。是汝有不(答言是)。妹聽。今

【現代漢語翻譯】現代漢語譯本丘尼（bhikkhuni，比丘尼）。十八童女（指年齡較小的比丘尼）。二歲學戒（學習戒律兩年）。二十眾比丘尼（由二十位比丘尼組成的僧團）。邊方義立十眾比丘尼（邊遠地區，允許由十位比丘尼組成的僧團）。前三唯局佛世（前三種情況僅限於佛陀在世時期）。后五通於像末（后五種情況適用於佛陀涅槃后的像法和末法時期）。

乞畜眾法（請求僧團允許收養弟子的方法）：佛言。尼滿十二歲（比丘尼年滿十二歲）。欲度人者應具修威儀禮諸尼僧足（想要度化他人者，應具足威儀，禮拜所有比丘尼的足）。如大僧法三乞已（如同比丘僧團的規矩，請求三次之後）。文同故不出（因為文辭相同，所以不再贅述）。其度沙彌尼式叉尼大戒尼（度沙彌尼、式叉尼、受具足戒的比丘尼）。並須別乞以年年度弟子犯罪故（都需要分別請求，因為弟子每年都可能犯戒）。或舍畜眾法等故（或者因為放棄收養弟子的權利等原因）。

與畜眾法（允許僧團收養弟子的方法）：佛言。尼僧當觀此人堪能教授（比丘尼僧團應當觀察此人是否堪能教授）。二歲學戒二事攝取者（經過兩年學戒，並且能夠掌握兩種攝取法者）。當與羯磨文（應當給予羯磨文，即決議文）。亦如上（也如同上述方法）。若不堪教授攝取者（如果不能勝任教授和攝取弟子的職責）。羯磨非法（羯磨決議就是非法的）。

正授戒前具八緣（正式授戒前需要具備八種條件）：

一明請和尚法（說明迎請和尚的方法）：佛言。若十歲曾嫁（如果十歲時曾經出嫁）。二歲學戒（學習戒律兩年）。年滿十二（年滿十二歲）。若十八童女二歲學戒（如果是十八歲的童女，學習戒律兩年）。年滿二十者（年滿二十歲者）。應與授戒具修威儀教言（應當給予授戒，並具足威儀教導）。大姊一心念（大姐一心念誦）。我某甲求阿姨為和尚（我某甲請求阿姨作為我的和尚）。愿阿姨為我作和尚（希望阿姨作為我的和尚）。我依阿姨故得受大戒慈愍故（我依靠阿姨的慈悲才能得到具足戒）。（三請已。答言可爾（請求三次後，回答說可以）。乃至請二阇梨七證戒人亦爾（乃至迎請兩位阇梨和七位證戒人也是如此）。

二佛言。當安受戒人離聞處著見處立（佛說，應當安排受戒的人遠離喧鬧的地方，站在可以被看到的地方）。

三差教師法（委派教師的方法）：是中戒師應問言（這裡的戒師應當問道）。誰能與某甲作教授師（誰能為某甲做教授師）。有者答言（有人回答說）。我某甲能應作（我某甲能夠勝任）。白差如是言（稟告委派如下）。大姊僧聽（大姐們，僧團請聽）。彼某甲從和尚尼（某甲從和尚尼處）。某甲求受大戒（某甲請求受具足戒）。若僧時到僧忍聽（如果僧團認為時機成熟，僧團允許）。某甲為教授師（某甲作為教授師）。白如是（稟告完畢）。

四教師出衆問法（教師離開僧團詢問的方法）：當起禮尼僧足（應當起身禮拜比丘尼僧團的足）。已往受戒者所語言（然後到受戒者那裡說）。妹此是安陀會（妹妹，這是安陀會，即五條衣）。此郁多羅僧（這是郁多羅僧，即七條衣）。此僧伽梨（這是僧伽梨，即九條衣）。此僧祇支（這是僧祇支，即覆腋衣）。此覆肩衣（這是覆肩衣）。此缽多羅（這是缽多羅，即缽）。此衣缽（這是衣和缽）。是汝有不（這些是你的嗎）？（答言是（回答說是）。妹聽（妹妹聽著）。今

【English Translation】 English version Bhikkhuni (female monastic). Eighteen young women (referring to younger bhikkhunis). Two years of training in precepts (studying the precepts for two years). Twenty bhikkhunis (a sangha consisting of twenty bhikkhunis). In border areas, a sangha of ten bhikkhunis is permitted. The first three are limited to the Buddha's time. The latter five apply to the Dharma Image and Decline periods after the Buddha's Nirvana.

The method of requesting to accept disciples (乞畜眾法): The Buddha said: 'A bhikkhuni must be twelve years old. If she wants to ordain someone, she should have proper deportment and pay respects to the feet of all bhikkhunis. Like the method of the great sangha, after requesting three times (as with the bhikkhu sangha). The wording is the same, so it is not repeated. The ordination of a sramaneri (novice nun), a siksamana (probationary nun), and a bhikkhuni (fully ordained nun) all require separate requests because the disciple may violate the precepts every year, or because of reasons such as giving up the right to accept disciples.'

The method of granting permission to accept disciples (與畜眾法): The Buddha said: 'The bhikkhuni sangha should observe whether this person is capable of teaching. If she has studied the precepts for two years and can grasp the two means of gathering (攝取), she should be given the karma statement (羯磨文, a formal resolution). It is the same as above. If she is not capable of teaching and gathering disciples, the karma is unlawful.'

Eight conditions must be met before the formal ordination (正授戒前具八緣):

First, explaining the method of inviting the Upadhyaya (和尚, preceptor) (一明請和尚法): The Buddha said: 'If she was married at the age of ten, studied the precepts for two years, and is twelve years old; or if she is an eighteen-year-old maiden who has studied the precepts for two years and is twenty years old, she should be given ordination with proper deportment and teachings.' 'Elder Sister, with a single mind, recite: I, so-and-so, request Auntie to be my Upadhyaya. May Auntie be my Upadhyaya. I rely on Auntie to receive the full precepts out of compassion.' (After requesting three times, she answers, 'It is acceptable.' The same applies to inviting the two Acaryas (阇梨, teachers) and the seven witnesses).

Second, the Buddha said: 'The person receiving ordination should be placed away from noisy places and in a visible place.'

Third, the method of appointing a teacher (差教師法): The ordination master should ask: 'Who can be the instructing teacher for so-and-so?' If someone answers, 'I, so-and-so, am capable,' the appointment is announced as follows: 'Elder Sisters, the sangha listens. So-and-so, from Upadhyaya nun so-and-so, requests to receive the full precepts. If the sangha deems it the right time, the sangha permits so-and-so to be the instructing teacher.' The announcement is made thus.

Fourth, the method of the teacher leaving the sangha to ask questions (教師出衆問法): She should rise and pay respects to the feet of the bhikkhuni sangha, then go to the person receiving ordination and say: 'Sister, this is the antaravasaka (安陀會, five-stripes undergarment). This is the uttarasanga (郁多羅僧, seven-stripes upper garment). This is the sanghati (僧伽梨, nine-stripes outer robe). This is the samkakshika (僧祇支, breast cloth). This is the shoulder covering. This is the patra (缽多羅, alms bowl). These are the robes and bowl. Are these yours?' (She answers, 'Yes'). 'Sister, listen. Now'

是真誠時實語時。我今問汝實當言實。不實當言不實。汝不犯邊罪不(謂曾受五戒八戒十戒。犯四重已及受大戒。犯八重已還俗訖。今重來者名邊罪人。應答云不犯。已下難遮並準上問。以彼此不解者。非問答故)。汝不犯凈行比丘不。汝非賊心受戒不。汝不破內外道不。汝非黃門不。汝非殺父不汝非殺母不。汝非殺阿羅漢不。汝非破僧不。汝非噁心出佛身血不。汝非非人不。汝非畜生不。汝非二形不(並答言非)。汝字何等(答言某甲)。和尚字誰(答言某甲)。年歲滿不(云滿)。衣缽具不(答言具)。父母夫主聽不(隨當時有者言之不得兩牒。若無言無)。汝不負債不(答云言無)。汝非婢不(答云非)。汝是女人不(答言是)。女人有如是諸病癩癰疽白癩干痟癲狂。二根二道合道小常漏大小便涕唾常流出。汝有如此病不(並答言無者又應告言)。如我向問汝事。僧中亦當如是問。如汝曏者答。我眾僧中亦當如是答。

五喚入眾法(佛言。彼教授師問已。來至眾中舒手相及處立已。應作白召言)大姊僧聽。彼某甲從和尚尼某甲求受大戒。若僧時到僧忍聽。我已教授竟。聽使來白如是(即遙語言。汝來來已為捉衣缽令入僧中)。

六明乞戒法(當禮僧足在戒師前兩膝著地合掌。教師教乞言)大姊僧聽

【現代漢語翻譯】現代漢語譯本：是真誠如實的話嗎？我現在問你，要如實回答。不真實就說不真實。你沒有犯邊罪吧（指曾經受過五戒、八戒、十戒，犯了四重罪，以及受過大戒，犯了八重罪后還俗的人，現在重新來受戒，被稱為邊罪人。應回答『沒有犯』。以下的詰難和遮難都參照上面的提問。因為彼此不理解，所以不是問答）。你不是玷污凈行的比丘吧？你不是以盜心來受戒的吧？你沒有破壞內外道吧？你不是黃門（太監）吧？你沒有殺父吧？你沒有殺母吧？你沒有殺阿羅漢吧？你沒有破僧（破壞僧團）吧？你沒有惡意使佛身出血吧？你不是非人吧？你不是畜生吧？你不是二形人（雙性人）吧？（都回答『不是』）。你的名字是什麼（回答：某甲）？你的和尚法號是誰（回答：某甲）？你的年齡滿了嗎（回答：滿了）？你的衣缽具足嗎（回答：具足）？你的父母或丈夫允許嗎（根據當時的情況回答，不能重複回答。如果沒有就說沒有）？你沒有負債吧（回答：沒有）？你不是奴婢吧（回答：不是）？你是女人嗎（回答：是）？女人有這些疾病嗎？比如癩病、癰疽、白癜風、乾瘦病、癲狂病、雙根、雙道、合道、小便失禁、大小便、鼻涕、唾液經常流出。你有這些疾病嗎（都回答『沒有』，然後應該告訴她）？就像我剛才問你的事情一樣，僧團中也會這樣問。就像你剛才回答的一樣，在眾僧中也要這樣回答。五、喚入眾法（佛說：教授師問完后，來到僧團中，在可以伸手相及的地方站立，應該作白召說）：『大姊，僧團請聽。這位某甲從和尚尼某甲處請求受大戒。如果僧團時間允許，僧團同意，我已經教授完畢。請允許她來稟告。』（就遙遠地對她說：你來，來后為她拿著衣缽，讓她進入僧團中）。六、明乞戒法（應當禮拜僧眾的腳，在戒師面前雙膝跪地，合掌。教師教她乞戒說）：『大姊，僧團請聽。』

【English Translation】 English version: Are these sincere and truthful words? I am now asking you, answer truthfully. If it is not true, say it is not true. Have you not committed a border offense (referring to someone who has taken the five precepts, eight precepts, ten precepts, committed the four major offenses, and taken the full precepts, committed the eight major offenses, and then disrobed, now returning to take the precepts again, called a border offender. The answer should be 'I have not committed'). Are you not a Bhikshu who has defiled pure conduct? Are you not taking the precepts with a thieving mind? Have you not destroyed the internal and external paths? Are you not a eunuch? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat? Have you not broken the Sangha (destroyed the monastic community)? Have you not maliciously caused the Buddha's body to bleed? Are you not a non-human being? Are you not an animal? Are you not a hermaphrodite? (Answer 'I am not' to all). What is your name (Answer: 'So-and-so')? What is your Upadhyaya's name (Answer: 'So-and-so')? Is your age full (Answer: 'It is full')? Are your robes and bowl complete (Answer: 'They are complete')? Have your parents or husband given permission (Answer according to the situation at the time, do not repeat the answer. If there is none, say there is none)? Are you not in debt (Answer: 'I am not')? Are you not a slave (Answer: 'I am not')? Are you a woman (Answer: 'I am')? Does the woman have such diseases? Such as leprosy, carbuncles, vitiligo, emaciation, epilepsy, two roots, two paths, combined path, urinary incontinence, constant flow of feces, urine, mucus, and saliva. Do you have such diseases (Answer 'I do not' to all, then you should tell her)? Just as I asked you these things, the Sangha will also ask in the same way. Just as you answered just now, you should also answer in the same way in the Sangha. 5. The Method of Calling into the Assembly (The Buddha said: After the preceptor has finished asking, he comes to the Sangha, stands where hands can reach each other, and should make a white announcement saying): 'Venerable Sisters, the Sangha listens. This So-and-so requests to receive the full precepts from Upadhyayini So-and-so. If the Sangha's time is right, and the Sangha agrees, I have finished teaching. Please allow her to report.' (Then say to her from afar: 'Come, come and hold her robes and bowl, and let her enter the Sangha.') 6. Explaining the Method of Begging for Precepts (One should prostrate at the feet of the Sangha, kneel on both knees in front of the precept master, and put the palms together. The teacher teaches her to beg for precepts, saying): 'Venerable Sisters, the Sangha listens.'

。我某甲從和尚尼。某甲求受大戒。我某甲今從眾僧乞受大戒和尚尼某甲。愿僧濟度我慈愍故(如是三乞)。

七戒師白和法(彼戒師應白言)大姊僧聽。此某甲從和尚尼。某甲求受大戒。此某甲今從眾僧乞受大戒。和尚尼某甲。若僧時到僧忍聽。我問諸難事。白如是。

八對眾問法(彼戒師應問言)汝諦聽。今是真誠時。我今問汝。有當言有無當言無。汝不犯邊罪耶。汝不犯比丘耶。汝不賊心受戒耶。汝不破內外道耶。汝非黃門耶。汝不殺父耶。汝不殺母耶。汝不殺阿羅漢耶。汝不破僧耶。汝不噁心出佛身血耶。汝非非人耶。汝非畜生耶。汝非二形耶(並答言無)。汝字何等。和尚字誰。年歲滿不。衣缽具足不。父母夫主聽汝不。汝不負債不。汝非婢不。汝是女人不。女人有如是諸痛癩癰疽白癩㽳痟癲狂。二根二道合道小大小便常漏涕唾常出。汝有如是諸病不(並隨有無具須答已)。

正授本法羯磨文(彼戒師。當隨機示道。令發增上心。使具本法已應白言)大姊僧聽。此某甲從和尚尼。某甲求受大戒。此某甲今從僧乞受大戒。和尚尼某甲某甲自說清凈無諸難事。年歲已滿衣缽具足。若僧時到僧忍聽。僧今與某甲授大戒。和尚尼某甲白如是。大姊僧聽。此某甲從和尚尼某甲。求受大戒。此某甲今

【現代漢語翻譯】現代漢語譯本：我某甲（姓名）從和尚尼（女性出家人）某甲（姓名）處，請求受比丘尼大戒。我某甲（姓名）現在從眾僧處乞求受比丘尼大戒，和尚尼是某甲（姓名）。愿僧眾慈悲憐憫我，濟度我（如此重複三次）。

七、戒師稟白羯磨法（此時戒師應該稟白說）：大姊（對比丘尼的尊稱），僧眾請聽。這位某甲（姓名）從和尚尼某甲（姓名）處，請求受比丘尼大戒。這位某甲（姓名）現在從眾僧處乞求受比丘尼大戒，和尚尼是某甲（姓名）。如果僧眾認為時機已到，請允許我稟告，我將詢問她一些遮難之事。稟告完畢。

八、對眾詢問遮難（此時戒師應該詢問說）：你仔細聽好。現在是真實誠懇的時候。我現在問你，有就說有，沒有就說沒有。你沒有犯邊罪（指性方面的重罪）嗎？你不是比丘（男性出家人）嗎？你不是以盜賊之心來受戒的嗎？你沒有破內外道（指同時信仰佛教和其他宗教）嗎？你不是黃門（指生理上有缺陷的人）嗎？你沒有殺父嗎？你沒有殺母嗎？你沒有殺阿羅漢（指證得無生果位的聖人）嗎？你沒有破僧（指破壞僧團的和合）嗎？你沒有惡意地使佛身出血嗎？你不是非人（指鬼神等）嗎？你不是畜生嗎？你不是二形人（指具有男女兩性特徵的人）嗎？（以上都應回答『沒有』）。你的名字是什麼？你的和尚尼法號是什麼？你的年齡滿了嗎？你的衣缽（指出家人的生活必需品）具足了嗎？你的父母和丈夫允許你出家嗎？你沒有負債嗎？你不是奴婢嗎？你是女人嗎？女人有這些疾病，如癩病、癰疽、白癩、瘨痟（類似癲癇）、癲狂，以及二根（指男女兩性器官）、二道（指大小便的通道）合道、小便或大便經常滲漏、涕唾經常流出。你有這些疾病嗎？（以上都應根據實際情況如實回答）。

正授本法羯磨文（此時戒師，應當隨機引導，令其發起增上心，使其具足本法之後，應該稟白說）：大姊，僧眾請聽。這位某甲（姓名）從和尚尼某甲（姓名）處，請求受比丘尼大戒。這位某甲（姓名）現在從僧眾處乞求受比丘尼大戒，和尚尼是某甲（姓名）。某甲（姓名）自己說清凈，沒有各種遮難之事，年齡已滿，衣缽具足。如果僧眾認為時機已到，請允許我稟告，僧眾現在為某甲（姓名）授比丘尼大戒，和尚尼是某甲（姓名）。稟告完畢。大姊，僧眾請聽。這位某甲（姓名）從和尚尼某甲（姓名）處，請求受比丘尼大戒。這位某甲（姓名）現在……

【English Translation】 English version: I, so-and-so (name), request the Bhikkhuni (female monastic) Great Precepts from Upadhyayini (preceptor nun) so-and-so (name). I, so-and-so (name), now beg from the Sangha (community of monastics) to receive the Bhikkhuni Great Precepts, with Upadhyayini so-and-so (name). May the Sangha have compassion on me and deliver me (repeat three times).

Seven, the Preceptor reports the Karma (formal act) to the Sangha (the Preceptor should report): Venerable Sister (a respectful term for a Bhikkhuni), may the Sangha listen. This so-and-so (name) requests the Bhikkhuni Great Precepts from Upadhyayini so-and-so (name). This so-and-so (name) now begs from the Sangha to receive the Bhikkhuni Great Precepts, with Upadhyayini so-and-so (name). If the Sangha deems it the right time, may the Sangha permit me to inquire about the obstructive conditions. Report completed.

Eight, questioning about the obstructive conditions before the Sangha (the Preceptor should ask): Listen carefully. Now is the time for truth and sincerity. I now ask you, if it is, say it is; if it is not, say it is not. Have you committed any border offenses (referring to serious sexual misconduct)? Are you not a Bhikkhu (male monastic)? Are you not receiving the precepts with a thief's mind? Have you not broken the internal and external paths (referring to simultaneously believing in Buddhism and other religions)? Are you not a eunuch (referring to someone with physiological defects)? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (referring to a saint who has attained the fruit of non-birth)? Have you not caused a schism in the Sangha? Have you not maliciously drawn blood from the Buddha's body? Are you not a non-human being (referring to ghosts, spirits, etc.)? Are you not an animal? Are you not a hermaphrodite (referring to someone with both male and female characteristics)? (All of the above should be answered 'no'). What is your name? What is the Dharma name of your Upadhyayini? Are you of full age? Are your robes and bowl (referring to the necessities of a monastic's life) complete? Do your parents and husband permit you to leave home? Are you not in debt? Are you not a slave? Are you a woman? Women have these diseases, such as leprosy, carbuncles, white leprosy, epilepsy, madness, as well as having two roots (referring to male and female sexual organs), two paths (referring to the passages for urination and defecation) combined, frequent leakage of urine or feces, and frequent discharge of mucus and saliva. Do you have these diseases? (All of the above should be answered truthfully according to the actual situation).

The Karma text for the formal conferral of the precepts (At this time, the Preceptor should guide her according to the situation, causing her to generate increased aspiration, and after she has fulfilled the fundamental requirements, should report): Venerable Sister, may the Sangha listen. This so-and-so (name) requests the Bhikkhuni Great Precepts from Upadhyayini so-and-so (name). This so-and-so (name) now begs from the Sangha to receive the Bhikkhuni Great Precepts, with Upadhyayini so-and-so (name). So-and-so (name) herself says that she is pure, without any obstructive conditions, is of full age, and has complete robes and bowl. If the Sangha deems it the right time, may the Sangha permit me to report that the Sangha is now conferring the Bhikkhuni Great Precepts upon so-and-so (name), with Upadhyayini so-and-so (name). Report completed. Venerable Sister, may the Sangha listen. This so-and-so (name) requests the Bhikkhuni Great Precepts from Upadhyayini so-and-so (name). This so-and-so (name) now...

從僧乞受大戒。和尚尼某甲某甲。自說清凈無諸難事。年歲已滿衣缽具足。僧今為某甲授大戒。和尚尼某甲誰諸大姊忍僧。今為某甲受大戒。和尚尼某甲者默然誰不忍者說(是初羯磨第二第三亦如是說)僧已忍與某甲授大戒竟和尚尼某甲僧忍默然故。是事如是持。

本法尼往大僧中受戒法(五分律云。彼和上阿阇梨。復集十比丘尼僧。往比丘僧中。在羯磨師前。小遠兩膝著地乞受具戒等義。準尼僧自結大界。護別眾過等)。

請羯磨師法(律無正文。準前具有應教言)大德一心。念我某甲今請大德。為羯磨阿阇梨。愿大德為我作羯磨阿阇梨。我依大德故得受大戒。慈愍故。(三請已。彼應如上答)可爾。

乞受戒法(佛言。彼受戒者。禮僧足兩膝著地合掌教乞言)大德僧聽。我某甲從和尚。尼某甲求受大戒。我某甲今從僧乞受大戒。和尚尼某甲愿僧拔濟我。慈愍故(三說已。尼教授師當複本座)。

戒師和問法(此中戒師應索欲問答訖。應如是白言)大德僧聽。此某甲從和尚尼。某甲求受大戒。此某甲今從僧乞受大戒和尚尼某甲。若僧時到僧忍聽。我問諸難事。白如是。

正問難遮法(應安慰法如上已便語言)汝諦聽。今是真誠時。我今問汝有當言有無當言無。汝不犯邊罪耶。汝不犯

【現代漢語翻譯】現代漢語譯本從僧團請求授予具足戒。戒和尚尼某甲（具體的比丘尼名字），自述清凈，沒有諸種障礙，年齡已滿，衣缽具足。僧團現在為某甲授予具足戒。戒和尚尼某甲，哪位大姊能夠容忍僧團，現在為某甲授予具足戒？戒和尚尼某甲，如果默然，就表示容忍；如果不容忍，請說出來（第一次羯磨、第二次羯磨、第三次羯磨，都如此說）。僧團已經容忍為某甲授予具足戒完畢，戒和尚尼某甲，僧團容忍，因為默然的緣故。這件事就這樣保持。

原本比丘尼前往比丘僧團中受戒的方法（《五分律》中說：『她的戒和尚和阿阇梨，再次聚集十位比丘尼僧，前往比丘僧團中，在羯磨師前，稍微遠離，雙膝著地，請求受具足戒』等含義。比照比丘尼僧團自己結界，防護別眾的過失等）。

請求羯磨師的方法（律中沒有正文，比照前面，應該教導說）：『大德，請一心憶念我某甲，現在請求大德作為羯磨阿阇梨。愿大德為我作羯磨阿阇梨，我依靠大德的緣故，才能夠得到受具足戒，因為慈悲憐憫的緣故。』（三次請求完畢，羯磨師應該如上面所說回答）『可以。』

請求受戒的方法（佛說：『那些受戒的人，禮拜僧團的腳，雙膝著地，合掌教導請求說』）：『大德僧團聽著，我某甲從戒和尚尼某甲（具體的比丘尼名字）處請求受具足戒。我某甲現在從僧團請求授予具足戒。戒和尚尼某甲（具體的比丘尼名字），愿僧團救拔我，因為慈悲憐憫的緣故』（三次說完，尼教授師應當回到原來的座位）。

戒師和尚提問的方法（這裡戒師應該索取同意，問答完畢，應該這樣稟告說）：『大德僧團聽著，這位某甲從戒和尚尼某甲（具體的比丘尼名字）處請求受具足戒。這位某甲現在從僧團請求授予具足戒，戒和尚尼某甲（具體的比丘尼名字）。如果僧團時間到了，僧團容忍聽著，我問諸種難事，稟告完畢。』

正式提問遮難的方法（應該用安慰的方法，如上面所說完畢，便說）：『你仔細聽著，現在是真實誠實的時候。我現在問你，有就說有，沒有就說沒有。你沒有犯邊罪嗎？你沒有犯……』

【English Translation】 English version Requesting the full ordination from the Sangha. The Upadhyayani (female preceptor) so-and-so, declares herself to be pure, without any obstacles, of full age, and possessing the necessary robes and bowl. The Sangha now confers the full ordination upon so-and-so. Upadhyayani so-and-so, which of the elder sisters can tolerate the Sangha now conferring the full ordination upon so-and-so? Upadhyayani so-and-so, if there is silence, it indicates tolerance; if there is no tolerance, please speak (the first Karma, the second Karma, and the third Karma are spoken in the same way). The Sangha has tolerated the completion of conferring the full ordination upon so-and-so, Upadhyayani so-and-so, the Sangha tolerates, because of the silence. Let this matter be maintained in this way.

The original method for Bhikshunis (nuns) to receive ordination in the Bhikshu (monks) Sangha (the 'Five-Part Vinaya' says: 'Her Upadhyaya (preceptor) and Acharya (teacher), again gather ten Bhikshunis, go to the Bhikshu Sangha, in front of the Karma master, slightly distanced, with both knees on the ground, requesting to receive the full ordination,' etc. Follow the Bhikshuni Sangha's own boundary setting, protecting against the fault of a separate assembly, etc.).

The method for requesting the Karma master (there is no exact text in the Vinaya, following the previous, one should teach to say): 'Venerable one, please focus your mind on me, so-and-so, now requesting the Venerable one to be the Karma Acharya. May the Venerable one act as my Karma Acharya, I rely on the Venerable one, therefore I am able to receive the full ordination, because of compassion and mercy.' (After three requests, the Karma master should answer as said above) 'It is acceptable.'

The method for requesting ordination (the Buddha said: 'Those receiving ordination, prostrate at the feet of the Sangha, with both knees on the ground, palms together, teach to request saying'): 'Venerable Sangha, listen, I, so-and-so, request to receive the full ordination from Upadhyayani (female preceptor) so-and-so. I, so-and-so, now request the Sangha to grant the full ordination. Upadhyayani so-and-so, may the Sangha deliver me, because of compassion and mercy' (after saying this three times, the Bhikshuni instructor should return to the original seat).

The method of questioning by the ordination master (here the ordination master should seek consent, after the questions and answers are completed, one should report saying): 'Venerable Sangha, listen, this so-and-so requests to receive the full ordination from Upadhyayani so-and-so. This so-and-so now requests the Sangha to grant the full ordination, Upadhyayani so-and-so. If the Sangha's time has come, the Sangha tolerates listening, I ask about the various difficulties, the report is completed.'

The method of formally questioning about obstacles (one should use the method of comforting, as said above is completed, then say): 'Listen carefully, now is the time for truth and sincerity. I now ask you, if there is, say there is, if there is not, say there is not. Have you not committed a transgression that leads to defeat? Have you not committed...'

比丘耶。汝非賊心為道耶。汝非壞二道耶。汝非黃門耶。汝非殺父耶。汝非殺母耶。汝非殺阿羅漢耶。汝非破僧耶。汝不噁心出佛身血耶。汝非非人耶。汝非畜生耶。汝非二形耶(並令識相分明顯答。以不解故。無由得戒)。汝字何等。和尚字誰。年歲滿二十未衣缽具足不。父母夫主聽汝不。汝不負人債不。汝非婢不。汝是女人不。女人有如是諸病癩癰疽白癩㽳痟癲狂。二根二道合道小大小便常漏涕唾常出。汝無如是諸病不(並隨前事有無具答)。汝學戒未。(即應答言)已學戒。(復應問言)清凈不。(復重答言)清凈。(復應問余尼言)某甲已學戒未。(余尼答言)已學戒。(重問言)清凈不。(余尼重答)清凈。

正授戒體法(戒師應略說發戒方便。如大僧受戒中所說。以得戒在大僧。理須知正法羯磨云)大德僧聽。此某甲從和尚尼。某甲求受大戒。此某甲今從僧乞受大戒。和尚尼某甲某甲所說清凈無諸難事。年歲已滿衣缽具足。已學戒清凈。若僧時到僧忍聽。僧今為某甲受大戒。和尚尼某甲白如是。大德僧聽。此某甲從和尚尼。某甲求受大戒。此某甲今從僧乞受大戒。和尚尼某甲某甲所說清凈無諸難事。年歲已滿。衣缽具足已學戒清凈。僧今為某甲授大戒。和尚尼某甲。誰諸長老忍僧與某甲授大戒和尚

【現代漢語翻譯】現代漢語譯本：比丘尼啊，你不是以盜心來求道的吧？你沒有破壞兩種性別的行為吧？你不是閹人吧？你沒有殺過父親吧？你沒有殺過母親吧？你沒有殺過阿羅漢（已證得涅槃的聖人）吧？你沒有破壞僧團的和合吧？你沒有惡意地使佛陀（釋迦牟尼）流血吧？你不是非人（天龍八部等）吧？你不是畜生吧？你不是雙性人吧？（這些都要讓對方清楚明白地回答，因為不瞭解這些情況，就無法得到戒律。）你叫什麼名字？你的和尚（尼）法號是什麼？你年齡滿二十歲了嗎？你的袈裟和缽都齊全了嗎？你的父母或丈夫允許你出家嗎？你沒有欠別人的債吧？你不是奴婢吧？你是女人嗎？女人有像這樣的疾病嗎？比如癩病、癰疽、白癩、㽳痟、癲狂，或者有兩個生殖器、兩個尿道、尿失禁、大小便失禁、經常流鼻涕、經常流口水。你沒有像這樣的疾病吧？（這些都要根據實際情況如實回答。）你學過戒律了嗎？（應該回答說：）已經學過戒律了。（再問：）清凈嗎？（再回答說：）清凈。（再問其他的比丘尼：）某某已經學過戒律了嗎？（其他比丘尼回答說：）已經學過戒律了。（再問：）清凈嗎？（其他比丘尼再回答說：）清凈。

正式授予戒體的方法（戒師應該簡略地說出發戒的方便，就像大僧受戒時所說的那樣，因為得戒是在大僧中，理應知道正法羯磨，說：）大德僧眾請聽。這位某某從和尚尼某某處，請求受大戒。這位某某現在從僧眾這裡乞求受大戒。和尚尼某某所說，此人清凈，沒有各種障礙，年齡已滿，袈裟和缽都已齊全，已經學過戒律，清凈。如果僧眾認為時機已到，僧眾允許，僧眾現在為某某授予大戒。和尚尼某某稟告完畢。大德僧眾請聽。這位某某從和尚尼某某處，請求受大戒。這位某某現在從僧眾這裡乞求受大戒。和尚尼某某所說，此人清凈，沒有各種障礙，年齡已滿，袈裟和缽都已齊全，已經學過戒律，清凈。僧眾現在為某某授予大戒。和尚尼某某。哪位長老允許僧眾為某某授予大戒？

【English Translation】 English version: Bhikkhuni, are you seeking the path with a thief's mind? Have you engaged in acts that corrupt the two paths (referring to male and female sexuality)? Are you a eunuch? Have you killed your father? Have you killed your mother? Have you killed an Arhat (a perfected being who has attained Nirvana)? Have you disrupted the Sangha (the monastic community)? Have you maliciously drawn blood from the Buddha's (Shakyamuni's) body? Are you a non-human being (such as a deva or a naga)? Are you an animal? Are you of dual gender? (These questions must be answered clearly and distinctly, as one cannot receive the precepts without understanding these matters.) What is your name? What is the name of your Upadhyayani (female preceptor)? Are you twenty years of age or older? Are your robes and bowl complete? Have your parents or husband given you permission to renounce the world? Are you in debt to anyone? Are you a slave? Are you a woman? Does this woman have such diseases as leprosy, carbuncles, white leprosy, consumption, madness, two sexual organs, two urinary tracts, constant incontinence, constant leakage of urine and feces, constant discharge of mucus and saliva? Do you not have such diseases? (These questions must be answered truthfully according to the actual situation.) Have you studied the precepts? (The response should be:) 'I have studied the precepts.' (Then ask:) 'Are they pure?' (The response should be:) 'They are pure.' (Then ask the other Bhikkhunis:) 'Has so-and-so studied the precepts?' (The other Bhikkhunis respond:) 'She has studied the precepts.' (Then ask:) 'Are they pure?' (The other Bhikkhunis respond again:) 'They are pure.'

The Method of Formally Bestowing the Precept Body (The precept master should briefly explain the means of generating the precepts, as is done during the ordination of monks, because the attainment of the precepts occurs within the Sangha, and one should know the proper Dharma Karma, saying:) 'Venerable Sangha, listen. This so-and-so, from Upadhyayani so-and-so, requests to receive the Great Precepts. This so-and-so now begs to receive the Great Precepts from the Sangha. Upadhyayani so-and-so has stated that this person is pure, without any impediments, is of full age, has complete robes and bowl, and has studied the precepts and is pure. If it is the Sangha's time, may the Sangha permit it. The Sangha now bestows the Great Precepts upon so-and-so. Upadhyayani so-and-so has reported thus.' Venerable Sangha, listen. This so-and-so, from Upadhyayani so-and-so, requests to receive the Great Precepts. This so-and-so now begs to receive the Great Precepts from the Sangha. Upadhyayani so-and-so has stated that this person is pure, without any impediments, is of full age, has complete robes and bowl, and has studied the precepts and is pure. The Sangha now bestows the Great Precepts upon so-and-so. Upadhyayani so-and-so. Which elder permits the Sangha to bestow the Great Precepts upon so-and-so?'

尼某甲者默然。誰不忍者說。是初羯磨(三說如上問成就已應言)。僧已忍為某甲授大戒竟。和尚尼某甲僧忍默然故。是事如是持(授已亦如上。為說記春夏冬時節。示語云)。

次授戒相(應語云)族姓女聽。此是如來無所著等正覺說八波羅夷法。犯者非比丘尼。非釋種女。不得作不凈行。行淫慾法。若比丘尼意樂作不凈行。行淫慾法。乃至共畜生。此非比丘尼。非釋種女。汝是中盡形壽不得犯。能持不(答言能持)。不得盜乃至草葉。若比丘尼偷人五錢。若過五錢。若自取教人取。若自斫教人斫。若自破教人破。若燒若埋若壞色。彼非比丘尼非釋種女。汝是中盡形壽不得犯。能持不(答言能持)。不得故斷眾生命。乃至蟻子。若比丘尼故自手斷人命。若持刀與人教死贊死。若與非藥。若復墮人胎𥜒禱咒咀殺。若自作若教人作。彼非比丘尼。非釋種女。汝是中盡形壽不得犯。能持不(答言能持)。不得妄語。乃至戲笑。若比丘尼非真實非己有。自稱言我得上人法。我得禪得解脫三昧正受得須陀洹果斯陀含果阿那含果阿羅漢果。天來龍來鬼神來供養我。此非比丘尼。非釋種女。汝是中盡形壽不得作能持不(答言能持)。不得身相觸。乃至共畜生。若比丘尼有染污心。與染污心男子身相觸。從腋以下膝以上。若捺

【現代漢語翻譯】現代漢語譯本：尼某甲（姓名）保持沉默。誰不同意的請說出來。（重複三次，如上文詢問是否成就，之後應說）僧團已經同意為尼某甲（姓名）授大戒完畢。和尚尼某甲（姓名）僧團同意，所以保持沉默。這件事就這樣決定了。（授戒完畢后也如上文一樣，為她說明春夏冬的時節，並開示）。

接下來授戒相（應該這樣說）：族姓女（對受戒者的稱呼）聽著。這是如來無所著等正覺所說的八波羅夷法。觸犯者就不是比丘尼，不是釋迦族的女子。不得行不凈行，行淫慾法。如果比丘尼有意樂地行不凈行，行淫慾法，乃至與畜生行淫。此人就不是比丘尼，不是釋迦族的女子。你一生都不得觸犯這些戒律，能持守嗎？（回答：能持守）。不得盜取，哪怕是一草一葉。如果比丘尼偷盜他人五錢，或者超過五錢，無論是自己拿取還是教唆他人拿取，無論是自己砍伐還是教唆他人砍伐，無論是自己破壞還是教唆他人破壞，無論是焚燒、埋藏還是改變顏色。此人就不是比丘尼，不是釋迦族的女子。你一生都不得觸犯這些戒律，能持守嗎？（回答：能持守）。不得故意斷眾生的性命，哪怕是螞蟻。如果比丘尼故意親手殺人，或者遞刀給他人教唆殺人讚美死亡，或者給予非藥，或者使人墮胎，用詛咒殺人。無論是自己做還是教唆他人做。此人就不是比丘尼，不是釋迦族的女子。你一生都不得觸犯這些戒律，能持守嗎？（回答：能持守）。不得妄語，哪怕是開玩笑。如果比丘尼沒有真實的證悟，也沒有實際擁有，卻自稱說我得到了上人法，我得到了禪定、解脫、三昧正受，我得到了須陀洹果、斯陀含果、阿那含果、阿羅漢果。天人、龍、鬼神來供養我。此人就不是比丘尼，不是釋迦族的女子。你一生都不得做這些事情，能持守嗎？（回答：能持守）。不得身體互相接觸，乃至與畜生。如果比丘尼有染污的心，與有染污心的男子身體互相接觸，從腋下到膝蓋以上，如果按...

【English Translation】 English version: Ni Moujia (name) remains silent. Whoever disagrees, speak up. (Repeat three times, as above, asking if it is accomplished, then say) The Sangha has agreed to bestow the great precepts on Ni Moujia (name). The Bhikkhuni Ni Moujia (name), the Sangha agrees, therefore remains silent. This matter is thus decided. (After the ordination is completed, as above, explain the seasons of spring, summer, and winter to her, and give instructions).

Next, the precepts are given (should say): 'Woman of such and such clan (addressing the one receiving the precepts), listen. These are the eight Parajika (defeats) laws spoken by the Thus Come One, the perfectly enlightened one, free from attachments. One who violates them is not a Bhikkhuni, not a daughter of the Shakya clan. One must not engage in impure conduct, engaging in sexual acts. If a Bhikkhuni intentionally engages in impure conduct, engaging in sexual acts, even with an animal, this person is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate these precepts for the rest of your life. Can you uphold them?' (Answer: 'I can uphold them'). One must not steal, not even a blade of grass. If a Bhikkhuni steals five coins from someone, or more than five coins, whether taking it herself or instructing others to take it, whether cutting it herself or instructing others to cut it, whether destroying it herself or instructing others to destroy it, whether burning, burying, or changing its color, this person is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate these precepts for the rest of your life. Can you uphold them?' (Answer: 'I can uphold them'). One must not intentionally take the life of a sentient being, not even an ant. If a Bhikkhuni intentionally kills a person with her own hands, or gives a knife to someone to incite killing, praising death, or gives non-medicine, or causes an abortion, killing with curses, whether doing it herself or instructing others to do it, this person is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate these precepts for the rest of your life. Can you uphold them?' (Answer: 'I can uphold them'). One must not lie, not even in jest. If a Bhikkhuni does not have true realization, nor actually possess it, but claims that I have attained the Dharma of superior beings, I have attained Dhyana, liberation, Samadhi, I have attained the Sotapanna fruit, the Sakadagami fruit, the Anagami fruit, the Arhat fruit. Gods, dragons, ghosts, and spirits come to make offerings to me. This person is not a Bhikkhuni, not a daughter of the Shakya clan. You must not do these things for the rest of your life. Can you uphold them?' (Answer: 'I can uphold them'). One must not touch each other's bodies, not even with an animal. If a Bhikkhuni has a defiled mind, and touches the body of a man with a defiled mind, from below the armpits to above the knees, if pressing...

若摩若牽若推若逆摩順摩。若舉若下若捉若急捺。此非比丘尼。非釋種女。汝是中盡形壽不得犯。能持不(答言能持)。不得犯八事。乃至共畜生。若比丘尼有染污心。受染污心男子捉手捉衣。入屏處共立共語共行。身相近共期犯此八事。彼非比丘尼。非釋種女。犯八事故。汝是中盡形壽不得犯。能持不(答言能持)。不得覆藏他罪。乃至突吉羅惡說。若比丘尼知他比丘尼犯波羅夷罪。若不自舉不白僧。若眾多人後于異時。此比丘尼若罷道。若滅擯若遮不共僧事。若入外道后便作是說。我先知有如是如是事。彼非比丘尼。非釋種女。覆藏重罪故。汝是中盡形壽不得作。能持不(答言能持)。不得隨舉。比丘乃至守園人及沙彌。若比丘尼。知比丘為僧所舉。如法如律如佛所教。不隨順不懺悔。僧未與作共住而隨順。是比丘諸比丘尼諫是比丘尼言。汝妹知不。今僧舉此比丘如法如律。如佛所教不隨順。不懺悔。僧未與作共住。汝莫隨順是比丘尼諫。是比丘尼時堅持不捨。是比丘尼當三諫舍此事故。乃至三諫舍者善。不捨者。彼非比丘尼。非釋種女由隨舉故。汝是中盡形壽不得犯。能持不(答言能五分云。說八重已。總說四譬。應如是告言)族姓女聽。如來無所著。已說八波羅夷。又說四種譬喻。若犯八重如斷人頭已不可復

【現代漢語翻譯】現代漢語譯本：若摩（觸控）若牽（拉）若推（推）若逆摩順摩（逆向或順向地觸控）。若舉（舉起）若下（放下）若捉（抓住）若急捺（用力按壓）。此非比丘尼（這不是比丘尼），非釋種女（不是釋迦族的女子）。你從中盡形壽（終身）都不得犯。能持否？（回答：能持）。不得犯八事（八種重罪），乃至與畜生（動物）發生關係。若比丘尼有染污心（不清凈的心），受染污心男子捉手捉衣（被不清凈的男子抓住手或衣服），入屏處共立共語共行（進入隱蔽的地方一同站立、交談、行走），身相近共期（身體靠近並約定）。犯此八事（犯這八種重罪），她非比丘尼（她不是比丘尼），非釋種女（不是釋迦族的女子），因犯八事故（因為犯了八種重罪）。你從中盡形壽（終身）都不得犯。能持否？（回答：能持）。不得覆藏他罪（不得隱瞞他人的罪過），乃至突吉羅惡說（甚至輕微的罪過或惡意的言論）。若比丘尼知他比丘尼犯波羅夷罪（如果比丘尼知道其他比丘尼犯了波羅夷罪），若不自舉不白僧（如果不自己檢舉或向僧團報告），若眾多人後于異時（如果很多人在之後不同的時間），此比丘尼若罷道（這個比丘尼如果還俗），若滅擯（被驅逐），若遮不共僧事（被禁止參與僧團事務），若入外道后便作是說（如果加入其他宗教后就說），我先知有如是如是事（我早就知道有這樣這樣的事）。她非比丘尼（她不是比丘尼），非釋種女（不是釋迦族的女子），覆藏重罪故（因為隱瞞重罪）。你從中盡形壽（終身）都不得作。能持否？（回答：能持）。不得隨舉（不得跟隨僧團的懲罰），比丘乃至守園人及沙彌（比丘，甚至看守園子的人和沙彌）。若比丘尼（如果比丘尼），知比丘為僧所舉（知道比丘被僧團懲罰），如法如律如佛所教（依照佛法、戒律和佛陀的教導），不隨順不懺悔（不順從，不懺悔），僧未與作共住而隨順（僧團沒有允許共同居住卻順從他）。是比丘諸比丘尼諫是比丘尼言（其他比丘尼勸誡這個比丘尼說），汝妹知不（你不知道嗎），今僧舉此比丘如法如律（現在僧團依照佛法和戒律懲罰這個比丘），如佛所教不隨順（他不順從佛陀的教導），不懺悔（不懺悔），僧未與作共住（僧團沒有允許共同居住），汝莫隨順是比丘尼諫（你不要順從他）。是比丘尼時堅持不捨（這個比丘尼堅持不聽勸告），是比丘尼當三諫舍此事故（應當三次勸誡這個比丘尼放棄此事），乃至三諫舍者善（直到三次勸誡後放棄是好的），不捨者（不放棄的），彼非比丘尼（她不是比丘尼），非釋種女（不是釋迦族的女子），由隨舉故（因為跟隨被懲罰的人）。你從中盡形壽（終身）都不得犯。能持否？（回答：能持）。（五分律云：說完八重罪后，總說四種譬喻，應當這樣告知）族姓女聽（各位族姓女子請聽），如來無所著（如來沒有任何執著），已說八波羅夷（已經說了八種波羅夷罪），又說四種譬喻（又說了四種譬喻）。若犯八重（如果犯了八種重罪），如斷人頭已不可復（就像人頭被砍斷後無法復原）。

【English Translation】 English version: If touching, if pulling, if pushing, if touching against the grain or with the grain. If lifting up, if putting down, if grasping, if pressing hard. This is not a Bhikkhuni (female monastic), not a daughter of the Shakya clan. You must not commit these for the rest of your life. Can you uphold this? (Answer: I can uphold this). You must not commit the eight offenses, even with animals. If a Bhikkhuni has a defiled mind, and a man with a defiled mind touches her hand or her robe, enters a secluded place to stand, talk, or walk together, comes close to her body and makes an appointment. Committing these eight offenses, she is not a Bhikkhuni, not a daughter of the Shakya clan, because of committing the eight offenses. You must not commit these for the rest of your life. Can you uphold this? (Answer: I can uphold this). You must not conceal the offenses of others, even minor offenses or malicious speech. If a Bhikkhuni knows that another Bhikkhuni has committed a Parajika (defeat) offense, if she does not report it herself or inform the Sangha (monastic community), if many people later at a different time, this Bhikkhuni either disrobes, is expelled, or is prohibited from participating in Sangha affairs, if she joins another religion and then says, 'I knew about such and such things before.' She is not a Bhikkhuni, not a daughter of the Shakya clan, because of concealing a serious offense. You must not do this for the rest of your life. Can you uphold this? (Answer: I can uphold this). You must not support the punishment of a Bhikkhu (male monastic), even a gardener or a Shramanera (novice). If a Bhikkhuni knows that a Bhikkhu has been punished by the Sangha, according to the Dharma (teachings), the Vinaya (monastic rules), and the Buddha's teachings, and she does not comply or repent, and she supports him even though the Sangha has not allowed them to live together. The other Bhikkhunis admonish this Bhikkhuni, saying, 'Sister, do you not know that the Sangha has punished this Bhikkhu according to the Dharma and the Vinaya, and he does not comply with the Buddha's teachings, does not repent, and the Sangha has not allowed them to live together? You must not support him.' If this Bhikkhuni persists and does not give up, this Bhikkhuni should be admonished three times to abandon this matter. If she abandons it after three admonishments, that is good. If she does not abandon it, she is not a Bhikkhuni, not a daughter of the Shakya clan, because of supporting the punished one. You must not commit this for the rest of your life. Can you uphold this? (Answer: I can uphold this). (The Five-Part Vinaya says: After explaining the eight serious offenses, summarize with four similes, and should inform them thus:) Women of good family, listen. The Tathagata (Buddha) is without attachment, has already spoken of the eight Parajika offenses, and has also spoken of four similes. If one commits the eight serious offenses, it is like a severed head that cannot be reattached.

起。又如截多羅樹心不更生長。又如針鼻缺不堪複用。又如折大石分為二分不可還合。若比丘尼犯八重已。不得還成比丘尼行。汝是中盡形壽。不得犯。次說四依法。

又應告言。族姓女聽。如來無所著等正覺說四依法。比丘尼依此得出家受大戒。成比丘尼。依糞掃衣得出家。受大戒成比丘尼。汝是中盡形壽。能持不(答言能持)。若得長利檀越施衣割壞衣得受。依乞食得出家。受具足戒。成比丘尼法。汝是中盡形壽。能持不(答言能持)。若得長利若僧差食。檀越送食。月八日食。十四日食。十五日食。若月初日食。若眾僧常食。若檀越請食應受。依樹下坐得出家受大戒。成比丘尼法。汝是中盡形壽。能持不(答言能持)。若得長利別房尖頭屋小房石室。兩房一戶得受。依腐爛藥得出家。受大戒成比丘尼法。汝是中盡形壽。能持不(答言能持)。若得長利酥油生酥蜜石蜜應受。汝已受大戒竟。白四羯磨如法成就得處所。和上如法阿阇梨如法。二部僧具足滿。汝當善受教法。應勸化作福治塔供養。眾僧若和上阿阇梨。一切如法教授不得違逆。應學問誦經勤求方便。于佛法中得須陀洹果斯陀含果阿那含果阿羅漢果。汝始發心出家功不唐捐。果報不絕余所。未知當問和上阿阇梨(應令受戒人在前。余尼在後而去也)

【現代漢語翻譯】現代漢語譯本：又像被砍斷的多羅樹（一種棕櫚樹）的樹心，不會再重新生長。又像針的鼻孔缺損了，不能再被使用。又像巨大的石頭被劈成兩半，無法再合在一起。如果比丘尼犯了八重戒，就不能再恢復比丘尼的身份。你從現在起直到生命終結，都不能觸犯這些戒律。接下來宣說四依法。

還應該告知她說：『族姓女，聽著。如來無所著等正覺（佛陀的稱號，意為徹底覺悟者）宣說了四依法。比丘尼依靠這四依法才能出家受大戒，成為比丘尼。依靠穿糞掃衣（從垃圾堆或丟棄物中撿來的衣服）才能出家，受大戒成為比丘尼。你從現在起直到生命終結，能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，如施主佈施的衣服或被割壞的衣服，可以接受。依靠乞食才能出家，受具足戒，成為比丘尼。你從現在起直到生命終結，能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，如僧團分配的食物、施主送來的食物、每月初八、十四、十五的食物、月初一的食物、僧眾的常食、或施主邀請的食物，都可以接受。依靠在樹下坐禪才能出家受大戒，成為比丘尼。你從現在起直到生命終結，能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，如單獨的房間、尖頂的房屋、小房間、石室、兩間房一戶的住所，都可以接受。依靠腐爛的藥物才能出家受大戒，成為比丘尼。你從現在起直到生命終結，能夠堅持嗎？』（回答說：『能夠堅持』）。如果得到額外的利益，如酥油、生酥、蜂蜜、石蜜，都可以接受。你已經受了大戒完畢。通過白四羯磨（一種僧團儀式）如法成就，得到了住所。你的和尚（Upadhyaya，戒師）如法，阿阇梨（Acharya，導師）如法，兩部僧（比丘僧團和比丘尼僧團）具足圓滿。你應該好好接受教法，應該勸人行善、建造佛塔、供養僧眾，對於和尚、阿阇梨一切如法的教導，不得違逆。應該學習、誦經，勤奮尋求方便法門，在佛法中證得須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。你最初發心出家，功德不會白費，果報不會斷絕。其餘所不知道的，應當請教和尚、阿阇梨。（應該讓受戒的人在前面，其餘的比丘尼在後面離開。）

【English Translation】 English version: It is like a cut-down heartwood of a Tala tree (a type of palm tree) that will not grow again. It is like a broken needle nose that cannot be used again. It is like a large stone broken into two pieces that cannot be rejoined. If a Bhikkhuni (female monastic) has committed the eight parajikas (defeats), she cannot return to being a Bhikkhuni. From this moment until the end of your life, you must not commit them. Next, the Four Requisites are explained.

You should also be told: 'Daughter of good family, listen. The Tathagata (another name for the Buddha), the perfectly enlightened one, has spoken of the Four Requisites. Bhikkhunis rely on these to go forth, receive the great precepts, and become Bhikkhunis. Relying on robes made of rags (discarded or found robes) to go forth, receive the great precepts, and become Bhikkhunis. From this moment until the end of your life, can you uphold this?' (Answer: 'I can uphold this'). If you receive additional benefits, such as robes donated by patrons or robes that have been cut, you may accept them. Relying on alms food to go forth, receive the full precepts, and become a Bhikkhuni. From this moment until the end of your life, can you uphold this?' (Answer: 'I can uphold this'). If you receive additional benefits, such as food allocated by the Sangha (monastic community), food sent by patrons, food on the eighth, fourteenth, and fifteenth days of the month, food on the first day of the month, the Sangha's regular food, or food invited by patrons, you may accept them. Relying on sitting under a tree to go forth, receive the great precepts, and become a Bhikkhuni. From this moment until the end of your life, can you uphold this?' (Answer: 'I can uphold this'). If you receive additional benefits, such as a separate room, a pointed-roof house, a small room, a stone chamber, or a dwelling with two rooms and one door, you may accept them. Relying on fermented medicine to go forth, receive the great precepts, and become a Bhikkhuni. From this moment until the end of your life, can you uphold this?' (Answer: 'I can uphold this'). If you receive additional benefits, such as ghee, fresh ghee, honey, or rock candy, you may accept them. You have now completed the reception of the great precepts. Through the white four karmas (formal acts of the Sangha) properly accomplished, you have obtained a dwelling place. Your Upadhyaya (preceptor) is proper, your Acharya (teacher) is proper, and the two Sanghas (the Bhikkhu Sangha and the Bhikkhuni Sangha) are complete and full. You should well receive the teachings, encourage others to do good deeds, build stupas (Buddhist monuments), and make offerings to the Sangha. You must not disobey the lawful instructions of your Upadhyaya and Acharya. You should study, recite the scriptures, and diligently seek skillful means to attain the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) fruits in the Buddha's Dharma. Your initial aspiration to go forth will not be in vain, and the karmic results will not be cut off. Whatever else you do not know, you should ask your Upadhyaya and Acharya. (The one receiving ordination should be in front, and the other Bhikkhunis should follow behind and depart.)

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四分律刪補隨機羯磨捲上大正藏第 40 冊 No. 1808 四分律刪補隨機羯磨

曇無德部四分律刪補隨機羯磨卷下

京兆崇義寺沙門道宣集

衣藥受凈篇第四

受衣法(時諸比丘多畜衣服。佛言。當來善男子不忍寒苦。畜二衣足不得過。僧祇云。三衣是沙門賢聖幖幟故。薩婆多雲。為五意故。障寒熱。除無慚愧。入聚落。在道行。生善威儀清凈故。方制三衣。律本云。不得以犯捨墮物。及邪命得衣作不成受。若以錦衣五大上色不得受。應染作袈裟色。聽以長二肘廣四肘衣作安多會。長三肘廣五肘作郁多羅僧。僧伽梨亦爾。五分云。肘量長短不定。佛令隨身份量。律云。度身而衣故也。若作新衣一重。作安陀會郁多羅僧。二重作僧伽梨。若故衣者二重。作安陀會郁多羅僧。四重作僧伽梨。若糞掃衣隨意多作。應五條不應六條。乃至應十九條不應二十。若過是條數亦應畜。應法稻田畦畔齊整。聽以刀截成沙門衣。不為怨賊所剝。故薩婆多雲。從九條至十三條。下品大衣二長一短。從十五條至十九條。三長一短從二十一條至二十五條。四長一短名如法作。若互增減成受持著用得罪。律云。應法四周有緣。五條十隔應自浣染。舒張碾治裁縫大衣。中衣要割截。若少褋葉作若

【現代漢語翻譯】現代漢語譯本：

《四分律刪補隨機羯磨》捲上大正藏第40冊 No. 1808 《四分律刪補隨機羯磨》

《曇無德部四分律刪補隨機羯磨》卷下

京兆崇義寺沙門道宣集

衣藥受凈篇第四

受衣法（當時眾比丘多有積蓄衣服的現象。佛說：『未來世的善男子不能忍受寒冷困苦，擁有兩件衣服就足夠了，不應超過這個數量。』《僧祇律》中說：『三衣是沙門賢聖的標誌。』《薩婆多論》中說：『爲了五個原因：遮蔽寒冷和暑熱，去除無慚愧之心，進入村落，在道路上行走，產生善良的威儀和清凈的形象。』所以才制定了三衣的制度。《律本》中說：『不得用犯捨墮的物品，以及用不正當的手段獲得的衣服來做受衣儀式。如果用錦衣或五種正色（青黃赤白黑）的衣服，則不得接受，應當染色做成袈裟的顏色。』允許用長二肘、寬四肘的布料做成安多會（梵：Antarvāsa，內衣）。用長三肘、寬五肘的布料做成郁多羅僧（梵：Uttarāsaṅga，上衣）。僧伽梨（梵：Saṃghāṭī，重衣）的尺寸也一樣。』《五分律》中說：『肘的長度沒有固定標準，佛陀允許根據自身的身材來衡量。』《律》中說：『這是爲了根據身材製作衣服。』如果製作新衣，用一層布料做成安陀會和郁多羅僧，用兩層布料做成僧伽梨。如果是舊衣服，用兩層布料做成安陀會和郁多羅僧，用四層布料做成僧伽梨。如果是糞掃衣，可以隨意多做。應做成五條，不應做成六條，乃至應做成十九條，不應做成二十條。如果超過這個條數，也應允許擁有。應像稻田的田埂一樣，整齊劃一。允許用刀裁剪成沙門的衣服，這樣才不會被怨賊剝奪。』《薩婆多論》中說：『從九條到十三條，是下品的大衣，兩長一短。從十五條到十九條，是三長一短。從二十一條到二十五條，是四長一短，這叫做如法制作。如果互相增減，受持和穿著都會構成犯罪。』《律》中說：『如法的四周有緣，五條十隔，應該自己洗滌和染色，舒展開來碾平，然後裁剪縫製大衣。中衣需要割截，如果缺少褋葉，就做成』

【English Translation】 English version:

Śrāmaṇera-karman-saṃgraha-vinaya-viniścaya, Scroll 1 Taisho Tripitaka, Volume 40, No. 1808, Śrāmaṇera-karman-saṃgraha-vinaya-viniścaya

Śrāmaṇera-karman-saṃgraha-vinaya-viniścaya of the Dharmaguptaka School, Scroll 2

Compiled by Śramaṇa Daoxuan of Chongyi Temple in Jingzhao

Chapter 4: Receiving and Purifying Robes and Medicine

The Method of Receiving Robes (At that time, many bhikshus accumulated many robes. The Buddha said, 'In the future, good men will not be able to endure the cold and hardship. Having two robes is enough, and they should not have more than that.' The Mahāsaṃghika Vinaya says, 'The three robes are the marks of a śrāmaṇa, a worthy and holy person.' The Sarvāstivāda Vinaya says, 'For five reasons: to shield against cold and heat, to remove shamelessness, to enter villages, to walk on the road, and to generate good deportment and purity.' Therefore, the system of three robes was established. The Vinaya-mātṛka says, 'One should not use items that involve expiation or robes obtained through improper means to perform the robe-receiving ceremony. If one uses brocade robes or robes of the five primary colors (blue, yellow, red, white, and black), one should not accept them; they should be dyed the color of a kasaya (袈裟，Kāṣāya robe).' It is permitted to use cloth that is two cubits long and four cubits wide to make an antarvāsa (安多會，inner robe). Use cloth that is three cubits long and five cubits wide to make an uttarāsaṅga (郁多羅僧，upper robe). The saṃghāṭī (僧伽梨，outer robe) is the same size.' The Pañcavargika Vinaya says, 'The length of a cubit is not fixed; the Buddha allows it to be measured according to one's own body.' The Vinaya says, 'This is because the robes are made according to one's body.' If making new robes, use one layer of cloth to make the antarvāsa and uttarāsaṅga, and two layers of cloth to make the saṃghāṭī. If using old robes, use two layers of cloth to make the antarvāsa and uttarāsaṅga, and four layers of cloth to make the saṃghāṭī. If using robes made of discarded cloth, one can make as many as one likes. It should be made of five strips, not six strips, and up to nineteen strips, not twenty strips. If it exceeds this number of strips, it should also be allowed. It should be neat and orderly like the ridges of a rice paddy. It is permitted to cut it with a knife to make a śrāmaṇa's robe, so that it will not be taken away by enemies or thieves.' The Sarvāstivāda Vinaya says, 'From nine to thirteen strips is a lower-grade great robe, two long and one short. From fifteen to nineteen strips is three long and one short. From twenty-one to twenty-five strips is four long and one short, which is called making it according to the Dharma. If they are increased or decreased from each other, holding and wearing them will constitute an offense.' The Vinaya says, 'A proper border should be around the four sides, with five strips and ten divisions. One should wash and dye it oneself, spread it out and flatten it, and then cut and sew the great robe. The middle robe needs to be cut. If there are few 褋葉'

作五納衣亦爾。若下衣得褶葉作。十誦云。若少減量作。若縵作。僧祇云。葉極廣應四指。極狹如穬麥。律本云。應知此長條此短條。此是葉此是第一縫第二縫。此中縫葉兩向聽葉作鳥足縫。十誦云。要須卻刺前去緣四指施鉤。后八指施紐。薩婆多雲。三衣破但緣不斷不失受持。三千威儀云。令帖四角。律本令褋障垢膩處。若衣壞隨孔大小方圓補。及如二指大。十誦云。護三衣如自皮。著大衣者不得捷土石草木雜使。若不持三衣入聚落犯罪。僧祇云。當敬如塔想。不著者擗褺舉之入俗人處。不著紐者家家得罪。五分云。若衣下壞亦令倒著。上下安鉤紐。律中聚落外令反著衣。比丘所行之處。衣缽恒隨。猶如飛鳥。余廣如鈔)。

受安陀會法(佛言。三衣應受持。若疑舍已更受。若有衣不受持者突吉羅。而不出受法。今準十誦加受持。若以青黃赤白黑五大色及上色染。律論並不成受。若如法衣應云)大德一心念。我比丘某甲。此安陀會五條衣。受一長一短割截衣持(三說下衣有四種。謂割截褶葉褋葉縵作。就中有正從二品。先明正有三種。從有二十一種。若作褶葉褋葉。二種衣者加授文時。余詞同上。但改下褶葉衣持。或褋葉衣持。若從衣受持者。應如是加云)大德一心念。我某甲比丘。此安陀會二十五條衣。受

【現代漢語翻譯】現代漢語譯本：製作五納衣也是如此。如果下衣可以做成褶葉狀。《十誦律》說，如果稍微減少用料來製作，或者做成縵條狀。《僧祇律》說，褶葉最寬應為四指，最窄如穬麥。律本說，應當知道哪裡是長條，哪裡是短條，哪裡是褶葉，哪裡是第一道縫，第二道縫，哪裡是中縫，褶葉可以兩面朝向，可以做成鳥足縫。《十誦律》說，必須向後刺，向前去，邊緣四指處施鉤，后八指處施紐。《薩婆多論》說，三衣破損，只要邊緣不斷，就不失去受持的資格。《三千威儀》說，要使其貼在四角。律本說，要用布片遮蓋容易髒污的地方。如果衣服壞了，根據孔的大小，或方或圓地補好，以及像兩指大的破洞。《十誦律》說，要像保護自己的面板一樣保護三衣。穿著大衣的人不得隨意搬運土石草木等雜物。如果不攜帶三衣進入村落，就犯了罪。《僧祇律》說，應當像對待佛塔一樣恭敬。不穿的時候，要疊好舉起，不要放在俗人之處。不繫鈕釦，每家每戶都會因此獲罪。《五分律》說，如果下衣壞了，也可以倒過來穿，上下都安上鉤紐。律中規定，在村落外要反過來穿衣。比丘所行之處，衣缽要始終跟隨，就像飛鳥一樣。（其餘詳細內容見鈔本）。

受安陀會（Antarvāsa，下衣）法（佛說，三衣應當受持。如果懷疑已經捨棄，可以重新受持。如果有人有衣服而不受持，就犯了突吉羅（Dukkata，惡作罪）。但沒有給出受持的方法。現在根據《十誦律》增加受持的方法。如果用青、黃、赤、白、黑五大色及上色染色，律論都不允許受持。如果如法制作的衣服，應當這樣說）：大德一心念，我比丘某甲，這件安陀會五條衣，受持一長一短割截衣（下衣有四種，即割截、褶葉、褋葉、縵條。其中有正品和從品兩種。先說明正品有三種，從品有二十一種。如果製作褶葉、褋葉兩種衣服，增加受持文時，其餘詞語相同，但改為受持褶葉衣，或受持褋葉衣。如果受持從衣，應當這樣增加說）：大德一心念，我某甲比丘，這件安陀會二十五條衣，受持

【English Translation】 English version: The making of a pañcāvara (five-piece robe) is also like this. If the lower garment can be made with pleats. The Daśabhāṇavāra-vinaya says, 'If it is made with slightly less material, or if it is made as a mānatā (plain strip)'. The Mahāsāṃghika-vinaya says, 'The widest pleat should be four fingers wide, and the narrowest should be like kuśa grass'. The Vinaya-mātṛkā says, 'One should know which is the long strip, which is the short strip, which is the pleat, which is the first seam, the second seam, which is the middle seam, the pleats can face both ways, and can be made with bird's foot stitching'. The Daśabhāṇavāra-vinaya says, 'It is necessary to stitch backwards, go forward, apply hooks at the edge four fingers away, and apply buttons eight fingers away'. The Sarvāstivāda-vinaya says, 'If the three robes are torn, but the edges are not broken, one does not lose the qualification to uphold them'. The Three Thousand Dignified Conducts says, 'Make them stick to the four corners'. The Vinaya-mātṛkā orders to cover the dirty areas with patches. If the clothes are damaged, mend them according to the size of the hole, whether square or round, and holes as large as two fingers. The Daśabhāṇavāra-vinaya says, 'Protect the three robes as if they were your own skin'. Those wearing the great robe should not casually move soil, stones, grass, trees, and other miscellaneous things. If one does not carry the three robes when entering a village, one commits an offense. The Mahāsāṃghika-vinaya says, 'One should respect them as if they were a stupa'. When not wearing them, fold them up and lift them, do not place them in a layman's place. Not fastening the buttons will cause offense to every household. The Five-Part Vinaya says, 'If the lower garment is damaged, it can also be worn inside out, and hooks and buttons can be attached to the top and bottom'. The Vinaya stipulates that outside the village, the robe should be worn inside out. Wherever a bhikṣu (monk) goes, the robes and bowl should always follow, like a flying bird. (For more details, see the commentary).

The method of receiving the Antarvāsa (lower garment) (The Buddha said, 'The three robes should be upheld. If one doubts that they have been abandoned, one can receive them again. If someone has clothes but does not uphold them, they commit a dukkata (wrongdoing)'. But the method of upholding is not given. Now, according to the Daśabhāṇavāra-vinaya, the method of upholding is added. If dyed with the five great colors of blue, yellow, red, white, and black, and upper colors, the Vinaya and Abhidharma do not allow upholding. If the robe is made according to the rules, one should say): 'Venerable ones, listen with one mind, I, the bhikṣu (monk) named so-and-so, uphold this Antarvāsa (lower garment) of five strips, a long and a short cut-off garment' (The lower garment has four types, namely cut-off, pleated, patched, and plain strip. Among them, there are two types: proper and secondary. First, it is explained that there are three types of proper garments, and twenty-one types of secondary garments. If making pleated or patched garments, when adding the upholding text, the remaining words are the same, but change to 'uphold the pleated garment', or 'uphold the patched garment'. If upholding a secondary garment, one should add the following): 'Venerable ones, listen with one mind, I, the bhikṣu (monk) named so-and-so, uphold this Antarvāsa (lower garment) of twenty-five strips

四長一短割截衣持(如是三說乃至九條七條類此取解其郁多羅僧僧伽梨。各有正從。加受差互準上可知。若加縵安陀會。余文如上應言)此縵安陀會受持(三說若擬作郁多羅僧僧伽梨者。並準安陀會法。唯約衣上下。增減為異)。

受郁多羅僧法(此衣正有二。謂割截褋葉七條也。從有二十。若受割截衣。余文準上下文加法雲)此郁多羅僧七條衣。受兩長一短割截衣持(三說若褋葉衣若從衣並準改)。受僧伽梨法(此衣正有十八種。謂割截褋葉。各有九品。從有六種。若受割截衣。余詞如上。準改下云)。是僧伽梨(若干)條衣受(若干)長(若干)短(割截褋葉)。衣持(三說乃至九條準上例受。若有從衣可例如前)。

受縵衣法(律本云。下三眾離衣宿。得突吉羅。薩婆多雲。應持上下二衣。一當安陀會。二當郁多羅僧。若得如法衣應言)大德一心念。我沙彌某甲。此縵安陀會受持(律雖不出受法。今準十誦。五分律中加法三說故也)。

舍衣法(律本云。有疑聽舍已更受不出舍文。僧祇云。有緣須舍者。具修威儀加云)大德一心念。我比丘某甲此僧伽梨。是我三衣數先受持今舍(一說。便止下二衣。乃至尼五衣等。須舍亦爾)。

尼受餘二衣法(時比丘尼露胸膊行。為世人譏慢故白佛

【現代漢語翻譯】現代漢語譯本：四長一短割截衣持（如此重複三次，乃至九條、七條等情況，都可參照此法，理解其郁多羅僧（uttarāsaṅgha，上衣）和僧伽梨（saṃghāṭī，大衣）。每件衣都有正衣和從衣。加衣、受衣的差別，可以參照上面的方法理解。如果加縵安陀會（antarvāsa，內衣），其餘文字如上，應說）此縵安陀會受持（重複三次，如果打算作為郁多羅僧或僧伽梨，都參照安陀會的方法。只是在衣服的上下增減上有所不同）。

受郁多羅僧法（此衣正衣有二種，即割截褋葉七條衣。從衣有二十種。如果受割截衣，其餘文字參照上下文，加上『法』字即可）此郁多羅僧七條衣。受兩長一短割截衣持（重複三次，如果是褋葉衣或從衣，都參照此法修改）。受僧伽梨法（此衣正衣有十八種，即割截褋葉，各有九品。從衣有六種。如果受割截衣，其餘詞語如上，參照修改，下文說）是僧伽梨（若干）條衣受（若干）長（若干）短（割截褋葉）。衣持（重複三次，乃至九條，參照上面的例子受持。如果有從衣，可以參照前面的例子）。

受縵衣法（律本說，下三眾離衣過夜，得突吉羅（duḥkṛta，惡作罪）。薩婆多（Sarvāstivāda，一切有部）說，應持上下二衣，一件作為安陀會，一件作為郁多羅僧。如果得到如法的衣服，應說）大德一心念。我沙彌（śrāmaṇera，沙彌）某甲。此縵安陀會受持（律中雖然沒有給出受法，但現在參照《十誦律》、《五分律》中加法，重複三次）。

舍衣法（律本說，有人懷疑，聽許捨棄后再受，但沒有給出捨棄的文字。僧祇（saṃghati，僧團）說，有因緣需要捨棄的，具足威儀，加上說）大德一心念。我比丘（bhikṣu，比丘）某甲此僧伽梨。是我三衣數，先前受持，現在捨棄（說一次。就停止，下二衣，乃至尼五衣等，需要捨棄也是這樣）。

尼受餘二衣法（當時比丘尼（bhikṣuṇī，比丘尼）袒露胸膊行走，被世人譏諷，所以稟告佛陀（Buddha，佛陀））

【English Translation】 English version: Holding the cut-and-sewn robe with four long and one short (repeat three times; the same applies to nine-stripes and seven-stripes, understanding their Uttarāsaṅgha (upper robe) and Saṃghāṭī (outer robe). Each robe has a main and an auxiliary. The differences in adding and receiving robes can be understood by referring to the above methods. If adding a Māna Antarvāsa (inner robe), the remaining text is as above, saying) This Māna Antarvāsa is received and held (repeat three times; if intending to use it as an Uttarāsaṅgha or Saṃghāṭī, refer to the Antarvāsa method. The only difference is in the increase or decrease of the upper and lower parts of the robe).

The method of receiving the Uttarāsaṅgha (this robe has two main types, namely the cut-and-sewn patchwork seven-striped robe. There are twenty auxiliary types. If receiving a cut-and-sewn robe, the remaining text refers to the context, adding the word 'method') This Uttarāsaṅgha is a seven-striped robe. Receiving the cut-and-sewn robe with two long and one short, hold (repeat three times; if it is a patchwork robe or an auxiliary robe, modify it accordingly). The method of receiving the Saṃghāṭī (this robe has eighteen main types, namely cut-and-sewn patchwork, each with nine grades. There are six auxiliary types. If receiving a cut-and-sewn robe, the remaining words are as above, referring to the modification, saying below) This Saṃghāṭī is (number) stripes robe, receiving (number) long (number) short (cut-and-sewn patchwork). Hold the robe (repeat three times, up to nine stripes, receiving according to the above example. If there is an auxiliary robe, it can be referred to as before).

The method of receiving the Māna robe (the Vinaya says that the lower three groups staying overnight without robes commit a Duḥkṛta (wrongdoing). The Sarvāstivāda (the 'all exists' school) says that one should hold two robes, an upper and a lower, one as an Antarvāsa and one as an Uttarāsaṅgha. If a proper robe is obtained, one should say) Venerable ones, listen with one mind. I, the Śrāmaṇera (novice monk) named so-and-so, receive and hold this Māna Antarvāsa (although the Vinaya does not give the method of receiving, now referring to the addition method in the Daśabhāṇavāra Vinaya and the Pañcavargika Vinaya, repeat three times).

The method of relinquishing a robe (the Vinaya says that if someone has doubts, they are allowed to relinquish it and then receive it again, but it does not give the text for relinquishing. The Saṃghati (community) says that if there is a reason to relinquish it, one should complete the proper demeanor and add) Venerable ones, listen with one mind. I, the Bhikṣu (monk) named so-and-so, relinquish this Saṃghāṭī. It is one of my three robes, previously received and held, now relinquished (say it once. Then stop, the lower two robes, and even the five robes of a Bhikṣuṇī (nun), are relinquished in the same way).

The method for a nun to receive the remaining two robes (at that time, Bhikṣuṇīs (nuns) were walking around with their chests exposed, which was criticized by the world, so they reported it to the Buddha (Buddha))

。佛言當畜僧祇支覆肩衣。今準僧祇加云)大姊一心念。我比丘尼某甲。此僧祇支如法作。我受持(三說若準僧祇文。廣四肘長二肘。是祇支本制。今則改變。止可義準。其覆肩衣廣長亦如祇支法今取所著者。或減量作。不必依文。應準改加法)大姊一心念。我比丘尼某甲。此覆肩衣如法作。我受持(三說若有換易須舍者。亦準上文。其式叉尼沙彌尼。受四衣。亦準同前)。

心念受舍衣法(五分云。獨住比丘三衣中。須有換易者。應具修威儀。手執衣心生口言加法雲)我比丘某甲。此僧伽梨若干條。今舍(三說已然。后受所長之衣。如前威儀加法)。我比丘某甲此僧伽梨若干條受(三說餘二衣等受舍亦爾。所舍長衣如後心念凈施法。餘四眾受舍並準此)。

受尼師壇法(佛言。為身為衣為臥具故制畜之。長週四尺。廣三尺。更增半搩手者。律本善見云。令于縷際外增之。十誦云。新者二重。故者四重。僧祇云。不得輒爾持故物作。及屈頭縮量水濕量。若干大者犯墮受用犯小罪。此是隨坐衣不得凈施。及取薪草盛物雜用。應中牒左肩上而行。至坐處取坐之。若置本處當中掩之。欲坐徐舒先手按后乃坐。十誦云。不應受單者離宿突吉羅。五分雲鬚揲四角不揲則已。摩得勒伽云。若離宿不須舍。律論制受闕文

【現代漢語翻譯】現代漢語譯本：佛說應當持有僧祇支（Samghati，一種袈裟）和覆肩衣。現在參照《僧祇律》增加說：『大姊一心念。我比丘尼某甲。此僧祇支如法作。我受持。』（重複三次，如果按照《僧祇律》的原文，僧祇支的尺寸是廣四肘長二肘，這是僧祇支原本的規定。現在則有所改變，只能按照意義來參照。覆肩衣的廣長也像僧祇支的規定。現在取所穿著的，或者減少尺寸製作，不必依照原文，應該按照修改增加的方法。）『大姊一心念。我比丘尼某甲。此覆肩衣如法作。我受持。』（重複三次，如果有換易需要捨棄的，也參照上面的文字。式叉尼（Siksamana，學戒女）和沙彌尼（Sramaneri，小沙彌尼）受四衣，也參照前面所說的。）

心念受舍衣法（《五分律》說，獨住的比丘，三衣中如果有需要換易的，應該具足威儀，手執衣，心中默唸口中說加法說）：『我比丘某甲。此僧伽梨（Samghati，大衣）若干條，今舍。』（重複三次，已經捨棄。之後接受所需要的衣服，像之前的威儀加法。）『我比丘某甲。此僧伽梨若干條受。』（重複三次，其餘二衣等受舍也是這樣。所捨棄的長衣像後面的心念凈施法。其餘四眾受舍都參照這個。）

受尼師壇法（佛說，爲了身體、爲了衣服、爲了臥具的緣故制定持有尼師壇（Nisidana，坐具）。長度是四周四尺，寬度是三尺，再增加半搩手。律本《善見律毗婆沙》說，要在縷際外增加。《十誦律》說，新的尼師壇是二重，舊的是四重。《僧祇律》說，不得隨便拿舊的東西來做，以及屈頭縮量，水濕量，若干大的會犯墮，受用會犯小罪。這是隨身坐的衣服，不得凈施，以及取薪草盛物雜用，應該中間疊起放在左肩上行走，到坐的地方取出來坐。如果放在原來的地方，用當中掩蓋。想要坐的時候慢慢舒展開，先用手按一下再坐。《十誦律》說，不應該接受單的，離宿會犯突吉羅（Dukkata，惡作罪）。《五分律》說，需要摺疊四個角，不折疊也可以。《摩得勒伽》說，如果離宿就不需要舍。律論制定受持缺少文字。

【English Translation】 English version: The Buddha said that one should keep the Samghati (a type of robe) and the shoulder-covering cloth. Now, according to the Sanghika, add: 'Great Sister, be mindful. I, Bhikkhuni (nun) so-and-so, make this Samghati according to the Dharma. I accept it.' (Repeat three times. If according to the original text of the Sanghika, the dimensions of the Samghati are four cubits wide and two cubits long, which is the original rule for the Samghati. Now it has been changed, and can only be referred to according to its meaning. The width and length of the shoulder-covering cloth are also like the rules for the Samghati. Now take what is worn, or reduce the size to make it, without having to follow the original text, and should follow the method of modification and addition.) 'Great Sister, be mindful. I, Bhikkhuni so-and-so, make this shoulder-covering cloth according to the Dharma. I accept it.' (Repeat three times. If there is an exchange that needs to be discarded, also refer to the above text. The Siksamana (a female trainee) and Sramaneri (a novice nun) receiving the four robes also refer to what was said earlier.)

The method of mentally accepting and discarding robes (The 'Five-Part Vinaya' says that if a solitary Bhikkhu (monk) needs to exchange one of his three robes, he should be complete with dignity, hold the robe in his hand, silently think in his heart and say the addition): 'I, Bhikkhu so-and-so, discard this Samghati (outer robe) of so many strips.' (Repeat three times, already discarded. Then accept the robe that is needed, like the previous dignified addition.) 'I, Bhikkhu so-and-so, accept this Samghati of so many strips.' (Repeat three times, the acceptance and discarding of the other two robes are also like this. The long robe that is discarded is like the method of pure giving in the mind later. The acceptance and discarding of the other four assemblies all refer to this.)

The method of receiving the Nisidana (sitting cloth) (The Buddha said that it was established to hold the Nisidana for the sake of the body, for the sake of clothing, and for the sake of bedding. The length is four feet around, and the width is three feet, and then add half a span. The Vinaya book 'Samantapasadika' says that it should be added outside the thread. The 'Ten Recitation Vinaya' says that the new Nisidana is double, and the old one is quadruple. The 'Sanghika' says that one should not casually use old things to make it, as well as shrinking the amount of the head, measuring the amount of water and humidity, and if it is too large, it will be a minor offense to use it. This is the clothing that is worn with you, and it should not be given purely, as well as taking firewood and grass to hold things for miscellaneous use. It should be folded in the middle and placed on the left shoulder to walk, and taken out to sit when you arrive at the place to sit. If you put it back in the original place, cover it with the middle. When you want to sit, slowly unfold it, first press it with your hand and then sit. The 'Ten Recitation Vinaya' says that one should not accept a single one, and leaving it overnight will be a Dukkata (wrongdoing). The 'Five-Part Vinaya' says that the four corners need to be folded, and it is okay not to fold them. The 'Matrika' says that if you leave it overnight, you don't need to discard it. The Vinaya established the acceptance and holding, but lacks text.

。應義加云)大德一心念。我比丘某甲此尼師壇應量作。今受持(三說必有餘緣準上舍衣法)。

受缽多羅法(僧祇云。缽是出家人器。少欲少事非。俗人所宜。五分云。佛自作缽壞。以為法式。律中不得畜雜寶銅镴木石缽。大要有二種。泥鐵是也。應熏作黑赤二色。世中時有掍油漆素鋏纻等缽。並非佛制。不成受持。諸部唯有熏缽一色。十誦此律及論云。上缽受秦斗三斗。毗尼母云。不滿斗半。若過三斗不成受持。善見云。若穿破失受持。律云。缽破食入但凈洗食不出者無犯。應謹護不得。乃至足令破。毗尼母云。當用細澡豆洗。律本云。若葉若汁取令除膩應作囊。若幞盛之系口外向帶絡肩上挾缽腋下。五分云。瓦缽應近地洗。若非法洗得罪。毗尼母十誦云。缽是諸佛摽志。不得惡用。及洗手敬之如目。律中若破以白镴鉛錫縵補。律無受法。準十誦云云)大德一心念。我比丘某甲。此缽多羅應量受。常用故(三說善見云。若無人時獨受持缽。即準上文。其尼等四眾亦準此。若舍故受新。並準前上)。

受藥法(佛言。有四種藥。時藥非時藥七日藥盡形壽藥。應手受之。薩婆多雲。受食有五義。律本無口受法。準十誦及論。制令口受時藥手口互塞。餘三藥具兼二受)。

受時藥法(佛言。蒲阇尼有

【現代漢語翻譯】應義加云：『大德一心念，我比丘某甲此尼師壇應量作，今受持。』（三說，必有餘緣，準上舍衣法）。

受缽多羅法（僧祇云：『缽是出家人器，少欲少事，非俗人所宜。』五分云：『佛自作缽壞，以為法式。』律中不得畜雜寶銅镴木石缽，大要有二種，泥鐵是也。應熏作黑赤二色。世中時有掍油漆素鋏纻等缽，並非佛制，不成受持。諸部唯有熏缽一色。十誦此律及論云：『上缽受秦斗三斗。』毗尼母云：『不滿斗半。若過三斗不成受持。』善見云：『若穿破失受持。』律云：『缽破食入但凈洗食不出者無犯。』應謹護不得，乃至足令破。毗尼母云：『當用細澡豆洗。』律本云：『若葉若汁取令除膩應作囊。若幞盛之系口外向帶絡肩上挾缽腋下。』五分云：『瓦缽應近地洗。若非法洗得罪。』毗尼母十誦云：『缽是諸佛摽志，不得惡用，及洗手敬之如目。』律中若破以白镴鉛錫縵補。律無受法，準十誦云云）：『大德一心念，我比丘某甲，此缽多羅應量受，常用故。』（三說，善見云：『若無人時獨受持缽，即準上文。其尼等四眾亦準此。若舍故受新，並準前上』）。

受藥法（佛言：『有四種藥，時藥、非時藥、七日藥、盡形壽藥，應手受之。』薩婆多雲：『受食有五義。』律本無口受法，準十誦及論，制令口受時藥手口互塞，餘三藥具兼二受）。

受時藥法（佛言：『蒲阇尼有

【English Translation】 Modern Chinese Translation: 應義加 said: 'Great Virtues, listen with one mind. I, Bhikshu (monk) so-and-so, am making this Nishisadana (sitting cloth) according to measure. I now receive and hold it.' (Recite three times; if there are other reasons, follow the method for discarding robes as above).

The method for receiving the Patra (bowl) (Sanghika says: 'The bowl is an implement for renunciants, signifying few desires and few affairs, and is not suitable for laypeople.' The Five-Part Vinaya says: 'The Buddha himself broke a bowl to establish a model.' The Vinaya prohibits possessing bowls made of mixed jewels, copper, tin, wood, or stone. There are mainly two types: clay and iron. They should be smoked to be black or red. In the world, there are sometimes bowls mixed with oil paint, plain silk, or hemp, which are not in accordance with the Buddha's teachings and cannot be received and held. All schools only have bowls of one smoked color. The Ten Recitations Vinaya and its commentaries say: 'The upper bowl holds three Qin dou (a unit of volume in ancient China).' The Vinaya-matrika says: 'Not less than one and a half dou. If it exceeds three dou, it cannot be received and held.' The Samantapasadika says: 'If it is pierced or broken, the receiving and holding is lost.' The Vinaya says: 'If the bowl is broken and food enters, but after cleaning, the food does not come out, there is no offense.' It should be carefully protected and not allowed to break. The Vinaya-matrika says: 'It should be washed with fine soap beans.' The Vinaya text says: 'If leaves or juice can remove the grease, a bag should be made. It should be wrapped in a cloth, with the opening facing outwards, and carried on the shoulder or under the armpit.' The Five-Part Vinaya says: 'Earthenware bowls should be washed near the ground. If washed improperly, an offense is committed.' The Vinaya-matrika and the Ten Recitations Vinaya say: 'The bowl is a symbol of all Buddhas and should not be misused. Wash your hands and respect it as your eyes.' In the Vinaya, if it is broken, it should be repaired with white tin or lead. The Vinaya does not have a method for receiving it; follow the Ten Recitations Vinaya): 'Great Virtues, listen with one mind. I, Bhikshu so-and-so, am receiving this Patra according to measure, for constant use.' (Recite three times; the Samantapasadika says: 'If receiving and holding the bowl alone when no one is present, follow the above text. The four assemblies of nuns, etc., also follow this. If discarding the old and receiving the new, follow the above').

The method for receiving medicine (The Buddha said: 'There are four types of medicine: timely medicine, untimely medicine, seven-day medicine, and lifetime medicine. They should be received by hand.' The Sarvastivada says: 'There are five meanings in receiving food.' The Vinaya text does not have a method for receiving by mouth; according to the Ten Recitations Vinaya and its commentaries, the timely medicine should be received by mouth, with the hand and mouth mutually blocking each other. The other three medicines should be received by both methods).

The method for receiving timely medicine (The Buddha said: 'Pujaniya has

五種。謂飯麨乾飯魚肉佉阇尼有五種。謂枝葉花果細末食名為時藥。謂從旦至中也。若欲受者。先知藥體。後知授受。余藥並準此法)。藥無七過(一非內宿。二非內煮。三非自煮。四非惡觸。五非殘宿。六非販賣得。七非犯竟殘藥等)。授有三種(一分別知是食非食。二有施心。三者如法授與)。

自受三法(一別知食體與凈人所授之食者。心境相當非錯彼此。二有心自食非為餘事。三如律手受具二五法無非威儀事者)。正食五觀(初計功多少量藥來處。二自知行德全缺應供。三防心離過貪等為宗。四正事良藥為療形苦。五為成道業故。並律論正文。非唯抑度廣相如鈔)。

受非時藥法(佛言。聽以梨棗[廿/(麩-夫+玉)]蔗等汁作漿。若不醉人應非時飲亦不應。今日受漿留至明日若飲如法治。僧祇五分律。開受蜜漿。若諸果汁澄如水色。以水渧凈已義加受法雲)大德一心念。我比丘某甲。今為渴病因緣。此是蜜漿為欲經非時服故。今于大德邊受(三說余漿準此。若無渴病犯罪)。

受七日藥法(佛言。有酥油生酥蜜石蜜。世人所識。有病因緣聽時非時服。僧祇云。諸脂亦七日服應義加云)大德一心念。我比丘某甲今為熱病因緣。此酥七日藥為欲經宿服故。今于大德邊受(三說律本云。風病

【現代漢語翻譯】現代漢語譯本五種。即飯、麨（chǎo，炒麵）、乾飯、魚肉、佉阇尼（qié shé ní，一種食物，類似油炸麵餅）這五種。時藥有五種，即枝、葉、花、果、細末，可以食用，稱為時藥。時藥是指從早晨到中午之間可以食用的食物。如果想要接受時藥，首先要知道藥物的本體，然後要知道授受的方法。其餘的藥物都按照這個方法類推。）藥物沒有七種過失（一、不是隔夜存放的；二、不是在室內烹煮的；三、不是自己烹煮的；四、沒有被不好的東西接觸過；五、不是剩餘的隔夜食物；六、不是通過販賣得到的；七、不是破戒后剩餘的藥物等）。授受有三種（一、能夠分辨什麼是食物，什麼不是食物；二、有佈施的心；三、如法地授與）。

自受有三種方法（一、能夠分辨食物的本體，以及由清凈的人所授的食物，心境與食物相應，沒有錯亂；二、有心要自己食用，不是爲了其他事情；三、如律法用手接受，具足二五法，沒有不合威儀的事情）。正食有五種觀想（一、首先計算所用食物的功德多少，衡量藥物的來源；二、自己知道自己的行為功德是圓滿還是缺失，是否應該接受供養；三、防止內心產生貪婪等過失；四、正確地把食物當作良藥，用來治療身體的痛苦；五、爲了成就道業的緣故。這些都符合戒律和論典的正文，不是僅僅爲了抑制放縱，詳細的情況可以參考鈔書）。

接受非時藥的方法（佛說：允許用梨、棗、[廿/(麩-夫+玉)]（一種水果）、甘蔗等汁製作飲料。如果不醉人，可以非時飲用，但不應該。今天接受的飲料，留到明天飲用，要如法處理。《僧祇律》、《五分律》中，允許接受蜜漿。如果各種果汁澄清如水，用水滴凈化后，可以按照接受的方法進行）大德請一心念：我比丘某甲（mǒu jiǎ，代指名字），現在因為口渴的緣故，這是蜜漿，爲了想要在非時飲用，現在從大德這裡接受。（重複三次，其餘的飲料也按照這個方法。如果沒有口渴的病，就犯戒）。

接受七日藥的方法（佛說：有酥、油、生酥、蜜、石蜜（shí mì，冰糖），世人所認識的。因為有疾病的緣故，允許在時內或非時服用。《僧祇律》中說：各種油脂也可以七日內服用，應該按照意義加上說：）大德請一心念：我比丘某甲，現在因為熱病的緣故，這酥是七日藥，爲了想要隔夜服用，現在從大德這裡接受。（重複三次。《律本》中說：風病

【English Translation】 English version Five kinds. Namely, rice, fried flour (chǎo, fried flour), dried rice, fish and meat, and khajani (qié shé ní, a type of food, similar to fried dough cake). There are five kinds of seasonal medicine (shí yào): branches, leaves, flowers, fruits, and fine powder, which can be eaten and are called seasonal medicine. Seasonal medicine refers to food that can be eaten from morning to noon. If you want to receive seasonal medicine, you must first know the substance of the medicine, and then know the method of receiving it. The remaining medicines are inferred according to this method.) Medicine has no seven faults (1. Not stored overnight; 2. Not cooked indoors; 3. Not cooked by oneself; 4. Not touched by bad things; 5. Not leftover overnight food; 6. Not obtained through sale; 7. Not the remaining medicine after breaking the precepts, etc.). There are three types of giving and receiving (1. Being able to distinguish what is food and what is not food; 2. Having a heart of charity; 3. Giving according to the Dharma).

There are three methods of self-receiving (1. Being able to distinguish the substance of the food and the food given by a pure person, the state of mind corresponds to the food, and there is no confusion; 2. Having the intention to eat it oneself, not for other things; 3. Receiving with hands according to the precepts, possessing the two five dharmas, and there is nothing that does not conform to the demeanor). There are five contemplations for proper eating (1. First calculate the amount of merit of the food used, and measure the source of the medicine; 2. Know whether one's own behavior and merit are complete or lacking, and whether one should accept offerings; 3. Prevent greed and other faults from arising in the mind; 4. Correctly regard food as good medicine to treat physical suffering; 5. For the sake of accomplishing the path. These all conform to the correct texts of the precepts and treatises, and are not merely to suppress indulgence. Detailed information can be found in the commentaries).

The method of receiving non-seasonal medicine (The Buddha said: It is allowed to use the juice of pears, dates, [廿/(麩-夫+玉)] (a type of fruit), sugar cane, etc. to make drinks. If it is not intoxicating, it can be drunk at non-seasonal times, but it should not be. If the drink received today is kept for drinking tomorrow, it must be handled according to the Dharma. In the Sarvastivada Vinaya and the Five-Part Vinaya, it is allowed to receive honey water. If various fruit juices are clear as water, they can be purified with a drop of water and then proceed according to the method of receiving.) Venerable, please concentrate your mind: I, Bhikshu Moujia (mǒu jiǎ, refers to a name), now because of thirst, this is honey water, and I want to drink it at a non-seasonal time, so I now receive it from the Venerable. (Repeat three times, and the remaining drinks are also treated according to this method. If there is no thirst, it is a violation of the precepts).

The method of receiving seven-day medicine (The Buddha said: There are ghee, oil, fresh ghee, honey, and rock sugar (shí mì, rock candy), which are known to the world. Because of illness, it is allowed to take them at seasonal or non-seasonal times. The Sarvastivada Vinaya says: Various oils can also be taken within seven days, and it should be added according to the meaning:) Venerable, please concentrate your mind: I, Bhikshu Moujia, now because of fever, this ghee is a seven-day medicine, and I want to take it overnight, so I now receive it from the Venerable. (Repeat three times. The Vinaya says: Wind disease

服油及五種脂。僧祇律。具有對病設藥法云)。受盡形壽藥法(佛言。一切咸苦酢辛不任。為食者有病因緣。聽盡形服乃至灰土。大小便等。亦手受加口法雲)大德一心念。我比丘某甲。今為病因緣此姜椒盡形壽藥。為欲共宿長服故。今于大德邊受(三說若有餘藥。或白朮散丸湯膏煎等。但不任為食者牒名加法。薩婆多雲。如五石丸隨牒一名余藥通攝)。

衣說凈法(佛言。長衣者。長如來八指廣四指。應凈施。不者犯墮。除波利迦羅衣不現前等。薩婆多雲。不應量者。過十日舍作突吉羅。悔乃至錢寶谷。米等亦爾。佛指面廣二寸也)。

請施主法(佛言。有二種凈法。真實凈。展轉凈法。薩婆多雲。應求持戒多聞者而作施主。亦無請文義加請法)大德一心念。我比丘某甲。今請大德為衣藥缽展轉凈施主。愿大德為我作衣藥缽展轉凈施主。慈愍故(三說其真實凈主及錢寶穀米等。俗人為主。並準請之)。

正說凈法(善見云。若衣物眾多段段說之。欲總說者。並縛相著加聖法。云)大德一心。念此是我某。甲長衣未作凈今為凈。故施與大。德為展轉凈故(彼受凈者言)長老一心念。汝有是長衣未作凈。為凈故與我。我今受之。汝施與誰。(彼當言)施與某甲。(受凈者言)長老。汝有是長衣未作凈

【現代漢語翻譯】現代漢語譯本服用油及五種脂。僧祇律中，有針對疾病設定藥物的方法（佛說：一切咸、苦、酢、辛的食物都不適合食用。因為生病的原因，允許終身服用，甚至灰土、大小便等，也用手接受並加持）。大德請一心念誦：我比丘某甲，今為生病之因緣，此姜、椒作為終身之藥。爲了能夠長期服用，今于大德處接受（唸誦三次）。若有剩餘的藥物，或白朮散、丸、湯、膏、煎等，但不適合作為食物的，要逐一說明名稱並加持。薩婆多律中說：如五石丸，隨所列舉的一個名稱，其餘藥物都可包含在內。

衣物說凈法（佛說：長衣的長度如如來八指，寬度四指。應該凈施，否則犯墮罪。除了波利迦羅衣、不現前等情況。薩婆多律中說：不應該量度的，超過十日應捨棄，犯突吉羅罪，懺悔。乃至錢、寶、谷、米等也是如此。佛的指面寬度為二寸）。

請施主法（佛說：有兩種凈法，真實凈和展轉凈法。薩婆多律中說：應該請求持戒、多聞者作為施主。若無請文，可義加請法）。大德請一心念誦：我比丘某甲，今請大德為衣、藥、缽的展轉凈施主。愿大德為我作衣、藥、缽的展轉凈施主，慈悲憐憫（唸誦三次）。其真實凈主及錢、寶、谷、米等，由俗人作為施主，也參照此法請求。

正說凈法（善見律中說：若衣物眾多，應分段說明。若要總說，應將它們捆綁在一起，加上聖法，說）：大德請一心念誦：這是我某甲的長衣，尚未作凈，今爲了作凈，施與大德，爲了展轉凈的緣故。（接受凈者說）：長老請一心念誦：你有這件長衣，尚未作凈，爲了作凈的緣故給予我，我今接受它。你施與誰？（施與者應當說）：施與某甲。（接受凈者說）：長老，你有這件長衣，尚未作凈。

【English Translation】 English version Taking Oil and Five Kinds of Fats. The Saṃghika-vinaya (Saṃghika-vinaya) contains methods for prescribing medicine according to illness (The Buddha said: All salty, bitter, sour, and spicy things are unsuitable as food. Due to illness, one is allowed to take them for life, even ashes, excrement, and urine, etc., receiving them with the hand and adding a blessing). Venerable, please concentrate your mind. I, the Bhikṣu (monk) named so-and-so, now, due to illness, take this ginger and pepper as medicine for life. In order to be able to take it for a long time, I now receive it from the Venerable (recite three times). If there are remaining medicines, such as Atractylodes macrocephala powder, pills, soup, ointment, decoction, etc., that are not suitable as food, each name should be stated and blessed. The Sarvāstivāda-vinaya (Sarvāstivāda-vinaya) says: Like the Five Stone Pills, with one name listed, all other medicines are included.

The Method of Declaring Purity for Clothing (The Buddha said: The length of a long robe should be eight fingers of the Tathāgata (Tathāgata), and the width should be four fingers. It should be given purely, otherwise, one commits a downfall offense. Except for the Parikkhāra (Parikkhāra) robe, non-manifestation, etc. The Sarvāstivāda-vinaya says: Those that should not be measured should be discarded after ten days, committing a duḥkṛta (duḥkṛta) offense, and repented. The same applies to money, treasures, grains, rice, etc. The width of the Buddha's finger surface is two inches).

The Method of Requesting a Donor (The Buddha said: There are two kinds of purity, true purity and transferred purity. The Sarvāstivāda-vinaya says: One should request those who uphold the precepts and are learned to be donors. If there is no text for requesting, one can add the meaning of requesting). Venerable, please concentrate your mind. I, the Bhikṣu named so-and-so, now request the Venerable to be the donor for the transferred purity of clothing, medicine, and bowl. May the Venerable be the donor for the transferred purity of my clothing, medicine, and bowl, out of compassion (recite three times). The true purity donor and money, treasures, grains, rice, etc., are laypeople as donors, and this method should also be followed for requesting.

The Method of Rightly Declaring Purity (The Samantapāsādikā (Samantapāsādikā) says: If there are many items of clothing, they should be declared in sections. If one wants to declare them all together, they should be tied together, adding the holy Dharma, saying): Venerable, please concentrate your mind. This is my, so-and-so's, long robe, which has not yet been made pure. Now, in order to make it pure, I give it to the Venerable, for the sake of transferred purity. (The one receiving the purity says): Elder, please concentrate your mind. You have this long robe, which has not yet been made pure, and you give it to me for the sake of making it pure. I now receive it. To whom do you give it? (The giver should say): I give it to so-and-so. (The one receiving the purity says): Elder, you have this long robe, which has not yet been made pure.

。為凈故與我。我已受之。汝與某甲是衣。某甲已有。汝為某甲故善護持著用隨因緣(長缽殘藥文並同準)。心念說凈法(五分云。應偏袒右肩䠒跪手捉衣心生口言)我比丘某甲。此長衣凈施與某甲(於五眾中隨意與之)。隨彼取用(得至十一日。復如前威儀言)我某甲此長衣從某甲取還(得至十日復如初言)我某甲此長衣凈。施與某甲。隨彼取用(如是舍故受新十日一易)。

金粟凈法(薩婆多雲。錢寶穀米並同長衣十日說凈。律本云。當持至可信優婆塞所。若守園人所。如是告言)此是我所不應。汝當知之(論云。除錢及寶等一切長財。並以五眾為施主。若說凈錢寶市得衣物不須凈施。僧祇云施主若死等不得過十日。更覓施主說凈。毗尼母云。若衣物未說凈點凈縫衣著。已凈者則名衣和合凈。若色非法。縫著如法者。是名色衣和合凈。更不須別凈)。

諸說戒法篇第五

(摩得勒伽論云。云何布薩舍諸惡不善法。證得白法。究竟梵行半月自觀犯與不犯清凈身口也。善見云。說戒法得知正法久住。毗尼母清凈者。名布薩義)。

僧說戒法(佛言。若四人已上當白已說戒。於十四十五十六日說戒聽。上座于布薩日白僧言)大德僧聽。今白月十五日。布薩白眾僧集某處說戒(如是白已。上座應

【現代漢語翻譯】現代漢語譯本：爲了清凈的緣故給我（這件衣服）。我已經接受了它。你把這件衣服給某甲（指特定的人）。某甲已經擁有了它。你爲了某甲的緣故好好地保護和使用它，隨順因緣（長缽、殘藥的說法也同樣遵循這個準則）。心中默唸說凈法（《五分律》說：應該袒露右肩，右膝著地，手拿著衣服，心中默唸口中說）我比丘某甲，將這件長衣清凈地施捨給某甲（在五眾中隨意給與一人）。隨他取用（最多到十一天。再次如之前的威儀說）我某甲將這件長衣從某甲那裡取回（最多到十天，再次如最初所說）我某甲將這件長衣清凈地施捨給某甲。隨他取用（這樣捨棄舊的接受新的，每十天更換一次）。

金粟凈法（《薩婆多論》說：錢財、寶物、穀米也同樣遵循長衣十天說凈的規定。《律本》說：應當拿到可以信任的優婆塞那裡，或者守園人的那裡，這樣告訴他們）這個是我不應該擁有的，你應該知道它（《論》說：除了錢和寶等一切長財，都以五眾為施主。如果說清凈的錢財寶物在市場上買得的衣物，不需要凈施。《僧祇律》說施主如果去世等，不得超過十天，要重新尋找施主說凈。《毗尼母經》說：如果衣物沒有說凈，就點凈、縫衣穿著。已經清凈的，就叫做衣和合凈。如果顏色不合法，縫製如法，這叫做色衣和合凈，不需要另外說凈）。

諸說戒法篇第五

（《摩得勒伽論》說：什麼是布薩？捨棄諸惡不善法，證得白法，究竟梵行，半月一次自我觀察是否犯戒，清凈身口意。《善見律毗婆沙》說：說戒法得知正法長久住世。《毗尼母經》說清凈者，名為布薩的意義）。

僧說戒法（佛說：如果四人以上，應當稟白后說戒。在十四、十五、十六日說戒聽。上座在布薩日稟白僧眾說）大德僧眾請聽。現在是白月十五日。布薩，稟白眾僧在某處集合說戒（這樣稟白后，上座應該……）

【English Translation】 English version: For the sake of purity, give (this robe) to me. I have already received it. You give this robe to so-and-so (referring to a specific person). So-and-so already owns it. For the sake of so-and-so, you should protect and use it well, according to circumstances (the same principle applies to long bowls and leftover medicine). Silently recite the purification Dharma (the Sarvastivada Vinaya says: one should expose the right shoulder, kneel on the right knee, hold the robe in hand, and silently recite the words) I, Bhikshu so-and-so, чистоly donate this long robe to so-and-so (give it to anyone among the five groups of monks at will). Let him use it as he pleases (up to eleven days. Again, with the same demeanor, say) I, so-and-so, take back this long robe from so-and-so (up to ten days, again as initially said) I, so-and-so, чистоly donate this long robe to so-and-so. Let him use it as he pleases (in this way, discarding the old and accepting the new, changing it every ten days).

The Pure Dharma of Golden Millet (the Sarvastivada Vinaya says: money, treasures, grains, and rice also follow the rule of reciting purification every ten days like the long robe. The Vinaya Sutra says: one should take it to a trustworthy Upasaka, or to the garden keeper, and tell them) This is what I should not possess, you should know it (the Treatise says: except for money and treasures, all long-term wealth should be given to the five groups of monks as donors. If чисто money and treasures are used to buy robes in the market, there is no need for pure donation. The Samghika Vinaya says that if the donor dies, etc., it should not exceed ten days, and a new donor should be found to recite purification. The Vinaya-matrika says: if the robe has not been purified, then mark it as pure and sew it before wearing it. If it has already been purified, it is called the pure combination of robes. If the color is not in accordance with the Dharma, but the sewing is in accordance with the Dharma, it is called the pure combination of color and robe, and there is no need for separate purification).

Chapter Five on the Methods of Reciting Precepts

(The Matrika Treatise says: What is Posadha? Abandoning all evil and unwholesome dharmas, attaining white dharmas, ultimately practicing pure conduct, observing oneself every half month whether one has violated the precepts, purifying body, speech, and mind. The Samantapasadika says: reciting the precepts allows one to know that the Proper Dharma will abide in the world for a long time. The Vinaya-matrika says that the pure one is called the meaning of Posadha).

The Sangha's Method of Reciting Precepts (The Buddha said: if there are four or more people, one should report before reciting the precepts. Recite and listen to the precepts on the fourteenth, fifteenth, and sixteenth days. On the Posadha day, the senior monk should report to the Sangha) Venerable Sangha, please listen. Today is the fifteenth day of the white month. Posadha, reporting to the Sangha to gather at a certain place to recite the precepts (after reporting in this way, the senior monk should...)

教年少比丘。具凈水燈火舍羅聽作。時若打揵捶。及余時法。若告言。諸大德布薩說戒時到。僧集已比座共相撿校。知有來者不來者。其諸莊嚴說戒眾具。廣如鈔中)。

僧同犯識罪懺白法(佛言。若僧集說戒。盡犯罪者。不得說戒。不得聞戒。不得向犯者懺悔。犯者不得受他懺悔。彼比丘白已當懺悔。應作如是白言)大德僧聽此一切眾僧犯罪。若僧時到僧忍聽。此一切僧懺悔白如是(如是白已。然後說戒。律本。更不悔本罪)。

僧同犯疑罪發露白法(佛言。若說戒時。一切僧于罪有疑者。應作白言)大德僧聽。此一切僧于罪有疑。若僧時到僧忍聽。此眾僧自說罪。白如是(然後說戒。此但露罪得聞說戒本罪。乃識已懺)。

尼差人請教授法(于說戒日。集僧索欲問緣。答云。差人請教授羯磨文言)大姊僧聽。若僧時到僧忍聽。僧差比丘尼某甲。為比丘尼僧故。半月往比丘僧中求教授。白如是。大姊僧聽。僧今差比丘尼某甲。為比丘尼僧故半月往比丘僧中求教授。誰諸大姊忍僧差比丘尼某甲為比丘尼僧故半月往比丘僧中求教授者默然。誰不忍者說。僧已忍差比丘尼某甲為比丘尼僧故半月往比丘僧中求教授竟。僧忍默然故。是事如是持(律本云。應白二差一人已彼獨行無護。更差二三人為伴。往僧

【現代漢語翻譯】現代漢語譯本：教導年輕的比丘（bhiksu，男性出家人）。準備好乾淨的水、燈火和舍羅（śālā，殿堂），聽候指示。當時如果敲擊犍椎（ghanṭā，鐘），或者有其他的時法，就告知大家：『諸位大德，布薩（poṣadha，每半月舉行的誦戒儀式）說戒的時間到了。』僧團（saṃgha，佛教僧侶團體）集合完畢后，比丘們依次就座，互相檢查，瞭解來者和未到者的情況。至於各種莊嚴的佈置和說戒的用具，詳細情況如同鈔本中所記載的那樣。僧團共同犯識罪的懺悔白法（佛陀說：『如果僧團集合說戒時，所有人都犯了罪，就不能說戒，不能聽戒，不能向犯者懺悔，犯者也不能接受他人的懺悔。』）這些比丘應該稟白後進行懺悔，應該這樣稟白：『大德僧團請聽，這是一切眾僧所犯的罪。如果僧團認為時機已到，請僧團容忍聽取，這是一切僧眾的懺悔稟白。』（這樣稟白之後，然後才開始說戒。按照律本，不再重新懺悔之前的罪過。）僧團共同犯疑罪的發露白法（佛陀說：『如果說戒的時候，整個僧團對某個罪行存在疑問，應該這樣稟白：』）『大德僧團請聽，這是一切僧眾對於某個罪行存在疑問。如果僧團認為時機已到，請僧團容忍聽取，這是眾僧自述罪行。』稟白如是。（然後開始說戒。這種做法只是坦白罪行，可以聽聞說戒，之前的罪行，如果後來確認了，還需要懺悔。）尼（bhikṣuṇī，女性出家人）派遣人員請求教授的方法（在說戒的日子，集合僧團，詢問是否有請求和因緣，回答說：『派遣人員請求教授的羯磨（karma，行動、儀式）文是這樣說的：』）『大姊僧團請聽，如果僧團認為時機已到，請僧團容忍聽取，僧團派遣比丘尼某甲，爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授。稟白如是。大姊僧團請聽，僧團現在派遣比丘尼某甲，爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授。哪位大姊認可僧團派遣比丘尼某甲爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授的，請保持沉默。哪位不認可的，請說出來。僧團已經認可派遣比丘尼某甲爲了比丘尼僧團的緣故，每半個月前往比丘僧團中請求教授完畢。僧團容忍，因為沉默的緣故。這件事就這樣成立。』（律本上說，應該通過白二羯磨派遣一個人，因為她獨自前往沒有保護。應該再派遣兩三個人作為同伴，前往比丘僧團。）

【English Translation】 English version: Instructing young bhikshus (bhiksu, male monastic). Prepare clean water, lamps, and a śālā (śālā, hall), and listen for instructions. If the ghaṇṭā (ghanṭā, bell) is struck at that time, or if there are other timely practices, inform everyone: 'Venerable ones, the time for the poṣadha (poṣadha, fortnightly recitation of precepts) and recitation of precepts has arrived.' After the saṃgha (saṃgha, Buddhist monastic community) has assembled, the bhikshus take their seats in order and check each other to see who has come and who has not. As for the various decorations and implements for reciting the precepts, the details are as recorded in the commentaries. The procedure for confession and announcement when the saṃgha has jointly committed a known offense (The Buddha said: 'If, when the saṃgha gathers to recite the precepts, everyone has committed an offense, they cannot recite the precepts, cannot listen to the precepts, cannot confess to the offenders, and the offenders cannot receive confession from others.') These bhikshus should report and then confess, and should report as follows: 'Venerable saṃgha, please listen, this is the offense committed by the entire saṃgha. If the saṃgha deems the time appropriate, please allow the saṃgha to listen, this is the confession announcement of the entire saṃgha.' (After reporting in this way, then begin reciting the precepts. According to the Vinaya text, there is no need to re-confess the previous offenses.) The procedure for revealing and announcing when the saṃgha has jointly committed a suspected offense (The Buddha said: 'If, when reciting the precepts, the entire saṃgha has doubts about an offense, they should report as follows:') 'Venerable saṃgha, please listen, this is the doubt of the entire saṃgha regarding an offense. If the saṃgha deems the time appropriate, please allow the saṃgha to listen, this is the saṃgha's self-disclosure of the offense.' The report is as such. (Then begin reciting the precepts. This practice is only to reveal the offense, and one can listen to the recitation of the precepts. If the previous offense is later confirmed, it still needs to be confessed.) The method for bhikṣuṇīs (bhikṣuṇī, female monastic) to send someone to request instruction (On the day of reciting the precepts, gather the saṃgha and ask if there are any requests or causes, and answer: 'The karma (karma, action, ritual) text for sending someone to request instruction is as follows:') 'Venerable sisters, please listen, if the saṃgha deems the time appropriate, please allow the saṃgha to listen, the saṃgha is sending bhikṣuṇī so-and-so, for the sake of the bhikṣuṇī saṃgha, to go to the bhikshu saṃgha every half month to request instruction. The report is as such. Venerable sisters, please listen, the saṃgha is now sending bhikṣuṇī so-and-so, for the sake of the bhikṣuṇī saṃgha, to go to the bhikshu saṃgha every half month to request instruction. Which venerable sisters approve of the saṃgha sending bhikṣuṇī so-and-so to go to the bhikshu saṃgha every half month to request instruction, please remain silent. Whoever does not approve, please speak up. The saṃgha has approved sending bhikṣuṇī so-and-so to go to the bhikshu saṃgha every half month to request instruction. The saṃgha approves, because of the silence. This matter is thus established.' (The Vinaya text says that one person should be sent through a white second karma, because she is traveling alone without protection. Two or three more people should be sent as companions to go to the bhikshu saṃgha.)

寺中。至所囑比丘所。義準應差人承受彼囑授尼。應具陳所請。已至十六日更往僧寺中求可不時。若得略教授已還至本寺。鳴捶集尼眾。不來者說欲已。然後使尼如僧中所。告者在尼眾中具宣僧敕訖。諸尼合掌頂戴受。律雖無文。準僧祇律文。義如此。若僧尼兩眾各滿五人已上。方行此法。故律本云。若眾不滿若不和合者。至時但禮拜問訊)。

教誡尼法(佛言。于僧說戒時。上座問言。比丘尼眾遣何人來耶。今但取當時說戒者。問之受囑。授者即起具修威儀。為白僧言)大德僧聽。某處比丘尼僧和合。僧差比丘尼某甲。半月半月頂禮比丘僧足。求請教授尼人(三說。已義加云。彼應至上座所云。大德慈濟能教授比丘尼不。若答言不堪者。乃至二十夏已來一一具問。若無有者還至上座所。白言遍問眾僧無有堪者。上座即應作略教誡法。告囑授人云。此眾無堪教誡師。明日尼來請可不時。應報言昨夜為尼遍請無有堪者。雖然上座有敕。敕諸尼眾精勤行道。謹慎莫放逸)。

告清凈法(佛言。若說戒日客來若少者。當告舊比丘清凈。應如是告言)大德僧聽。我比丘某甲清凈(若說戒序竟。方陳此言。必有犯者舉過。告僧已餘者次第聽)。

識罪發露法(佛言。當至一清凈比丘。具威儀說所犯。名種白言

【現代漢語翻譯】現代漢語譯本寺院中。到所囑託的比丘處。按照義理應該派遣人去接受他囑託，然後去教誡比丘尼。應該詳細陳述所請求的事項。如果已經到了十六日，再次前往僧寺中請求是否可以（進行教誡），如果得到允許，略作教授后返回本寺。鳴擊犍椎召集比丘尼眾。對不來的人說明緣由。然後讓比丘尼像僧團中一樣。告知者在比丘尼眾中完整宣讀僧團的敕令完畢。眾比丘尼合掌頂戴接受。戒律雖然沒有明文規定，但按照《僧祇律》的條文，義理應當如此。如果比丘和比丘尼兩眾各自都滿了五人以上，才能施行這種方法。所以律本上說：『如果人數不足，或者不和合，到時只能禮拜問訊』)。教誡比丘尼法（佛說：在僧團說戒時，上座問：『比丘尼眾派遣何人前來？』現在只選取當時說戒的人，詢問他是否接受囑託。接受囑託的人立即起身，具足威儀，向僧團稟告）大德僧眾請聽。某處的比丘尼僧團和合，僧團派遣比丘尼某甲，每半個月頂禮比丘僧的足，請求教授比丘尼的人（重複三次）。（根據義理補充說：她應該到上座處說：『大德慈悲，能否教授比丘尼？』如果回答說不能，就依次詢問乃至二十夏（僧臘）以來的每一位比丘。如果沒有人能勝任，就回到上座處，稟告說：『普遍詢問眾僧，沒有能勝任的人。』上座就應該作簡略的教誡法，告誡囑託的人說：『這個僧團沒有能勝任教誡的法師。』明日比丘尼前來請求是否可以（進行教誡）時，應該回答說：『昨夜為比丘尼普遍請求，沒有人能勝任。雖然如此，上座有敕令，敕令眾比丘尼精勤修行，謹慎不要放逸』）。告白清凈法（佛說：如果說戒日有客人來，或者人數較少，應當告知舊比丘清凈。應當這樣告知：）大德僧眾請聽。我比丘某甲清凈（如果在說戒序言完畢后，才陳述這句話，必定有人會指出過失。告知僧眾后，其餘的人依次聽）。識罪發露法（佛說：應當到一位清凈的比丘處，具足威儀，說出所犯的罪名，稟告說：

【English Translation】 English version In the monastery. Go to the Bhikkhu (Buddhist monk) who was entrusted. According to the principle, someone should be sent to receive his entrustment and then to instruct the Bhikkhunis (Buddhist nuns). The requested matters should be stated in detail. If it is already the sixteenth day, go to the Sangha (Buddhist monastic community) again to ask if it is possible (to give instruction). If permission is granted, give brief instruction and then return to the original monastery. Strike the gavel to gather the Bhikkhuni Sangha. Explain the reason to those who do not come. Then let the Bhikkhunis be like in the Bhikkhu Sangha. The one who informs should fully announce the Sangha's decree in the Bhikkhuni Sangha. All the Bhikkhunis should put their palms together and respectfully accept it. Although there is no explicit text in the Vinaya (monastic rules), according to the text of the Saṃghikavinaya (monastic rules followed by the Mahāsaṃghika school), the principle should be like this. If both the Bhikkhu and Bhikkhuni Sanghas each have more than five members, then this method can be implemented. Therefore, the Vinaya text says: 'If the number of people is insufficient, or if there is no harmony, then at that time, one can only bow and greet'). The Method of Instructing Bhikkhunis (The Buddha said: When the Sangha is reciting the precepts, the senior monk asks: 'Who has the Bhikkhuni Sangha sent?' Now, only select the person who is reciting the precepts at that time and ask him if he accepts the entrustment. The one who accepts the entrustment immediately gets up, fully observes the proper demeanor, and reports to the Sangha) Venerable Sangha, please listen. The Bhikkhuni Sangha in a certain place is in harmony. The Sangha has sent Bhikkhuni X (replace X with the actual name), who prostrates at the feet of the Bhikkhu Sangha every half month, requesting someone to instruct the Bhikkhunis (repeat three times). (According to the principle, it should be added: She should go to the senior monk and say: 'Venerable one, with compassion, can you instruct the Bhikkhunis?' If the answer is no, then ask each Bhikkhu in order, even those with twenty years of monastic life. If no one is qualified, then return to the senior monk and report: 'I have asked all the monks, and no one is qualified.' The senior monk should then perform a brief method of instruction, advising the entrusted person: 'This Sangha has no Dharma master who is qualified to instruct.' When the Bhikkhunis come tomorrow to ask if it is possible (to give instruction), the reply should be: 'Last night, I asked everyone for the Bhikkhunis, and no one is qualified. Even so, the senior monk has an order, ordering all the Bhikkhunis to diligently practice the Dharma and be careful not to be negligent'). The Method of Announcing Purity (The Buddha said: If there are guests on the day of reciting the precepts, or if there are few people, the old Bhikkhus should be informed of the purity. It should be announced like this:) Venerable Sangha, please listen. I, Bhikkhu X (replace X with the actual name), am pure (If this statement is made after the introduction to the recitation of the precepts is finished, someone will definitely point out the fault. After informing the Sangha, the others listen in order). The Method of Recognizing and Disclosing Offenses (The Buddha said: One should go to a pure Bhikkhu, fully observe the proper demeanor, state the name of the offense committed, and report:

)大德憶念。我比丘某甲犯某罪今向大德發露。后如法懺悔(三說說戒時憶者。須用此法。若余時中依法懺悔。十誦云。發露比丘不須更發)。

疑罪發露法(律本。比丘犯罪有疑復逼說戒。佛言應發露已得聞戒。義準云)大德憶念。我比丘某甲于某處犯生疑。今向大德發露。須后無疑時如法懺悔(三說)。說戒座上憶罪發露法(律本。為在座上忽憶本罪。向比座說之。舉眾鬧亂。佛令發露心念應。義準云)我某甲犯某罪。為逼說戒。恐鬧亂眾故。待竟當懺悔(三說疑罪準此)。

略說戒法(佛言。若王賊水火病人非人惡蟲。及有餘緣者。若床座少露濕天雨布薩多夜已久。或斗諍說法等。夜久者略說戒。五分僧祇。併爲多緣。開聽略說。說前方便一如廣法。隨緣緩急廣略說之。律中具有三五略說。隨緣遠近文非明瞭。今依毗尼母論云。若說序問清凈訖。應言)諸大德。是四波羅夷法僧常聞(十三僧伽婆尸沙。乃至眾學。並云)諸大德。是眾學法僧常聞。諸大德。是七滅諍法。半月半月說戒經中來(已下依文廣說。若難卒至應隨到處云。已說至某處。餘者僧常聞。若難緣逼近不得說序者。僧祇云)諸大德。今十五日布薩時。各正身口意莫放逸(便各各隨意去。律中至布薩日。不得不說。若無人誦者。應差人

【現代漢語翻譯】大德請憶念。我比丘某甲犯了某罪，現在向大德發露。之後將如法懺悔（三次述說戒律時憶起罪過，需要用此方法。如果在其他時候依法懺悔，《十誦律》說，發露過的比丘不需要再次發露）。

疑罪發露法（根據律本，比丘犯罪後心存疑慮，又正趕上說戒。佛說應該先發露，之後再聽戒。《義準》中說）：大德請憶念。我比丘某甲在某處犯了罪，心生疑慮。現在向大德發露。之後在無疑慮時，將如法懺悔（三次述說）。說戒座上憶罪發露法（根據律本，在說戒座上忽然憶起之前的罪過，向鄰座的人述說，引起大眾喧鬧。佛陀教導說，應該發露，並在心中默唸應懺悔。《義準》中說）：我某甲犯了某罪，因為正趕上說戒，恐怕引起大眾喧鬧，所以等待結束后再懺悔（三次述說，疑罪參照此法）。

略說戒法（佛說，如果遇到國王、盜賊、水災、火災、病人、非人、惡蟲，以及其他因緣，或者床座稀少、地面潮濕、下雨、布薩時間過長、夜晚已深，或者發生爭鬥、說法等情況，夜晚已深可以略說戒律。《五分律》、《僧祇律》都認為多種因緣下，可以允許略說。說戒前的準備工作與廣說戒律相同。根據情況的緩急，可以廣說或略說。律中記載了三種或五種略說的方式，根據情況的遠近，文字並不明確。現在根據《毗尼母論》的說法，如果說完序言並詢問清凈后，應該說）：諸位大德，這是四波羅夷法，僧眾常聽聞（十三僧伽婆尸沙，乃至眾學，都說）：諸位大德，這是眾學法，僧眾常聽聞。諸位大德，這是七滅諍法，來自半月半月說戒經中（以下根據經文廣說。如果困難突然來臨，應該隨說到之處說：已說到某處，其餘的僧眾常聽聞。如果困難逼近，無法說序言，《僧祇律》說）：諸位大德，今天是十五日布薩時，各自端正身口意，不要放逸（然後各自隨意離開。律中說，到了布薩日，不得不說。如果沒有人誦讀，應該安排人

【English Translation】 Venerable ones, please remember. I, the Bhikkhu (monk) so-and-so, have committed such-and-such offense, and now I confess it to the Venerable ones. Afterwards, I will repent according to the Dharma (three times when reciting the precepts, if one remembers an offense, this method must be used. If one repents according to the Dharma at other times, the Tenfold Vinaya states that a Bhikkhu who has confessed does not need to confess again).

The Method of Confessing Doubtful Offenses (according to the Vinaya text, if a Bhikkhu commits an offense and has doubts, and is also compelled to recite the precepts, the Buddha said that he should confess first and then listen to the precepts. The 'Meaning Established' states): Venerable ones, please remember. I, the Bhikkhu so-and-so, committed an offense in such-and-such place and have doubts about it. Now I confess it to the Venerable ones. Afterwards, when there is no doubt, I will repent according to the Dharma (three times). The Method of Confessing Offenses Remembered on the Precept Recitation Seat (according to the Vinaya text, if one suddenly remembers a previous offense while on the precept recitation seat and tells the person next to him, causing a disturbance among the assembly, the Buddha instructed that one should confess and silently contemplate repentance. The 'Meaning Established' states): I, so-and-so, committed such-and-such offense. Because I am compelled to recite the precepts, and I fear causing a disturbance among the assembly, I will wait until the end to repent (three times, doubtful offenses should be treated similarly).

The Method of Briefly Reciting the Precepts (the Buddha said that if there are kings, thieves, floods, fires, sick people, non-humans, harmful insects, or other causes, or if there are few seats, the ground is damp, it is raining, the Uposatha (observance day) is too long, the night is late, or there are disputes, Dharma talks, etc., and the night is late, the precepts can be recited briefly. The Fivefold Vinaya and the Sanghika Vinaya both consider multiple causes as grounds for allowing a brief recitation. The preparatory work before reciting the precepts is the same as for the extensive recitation. Depending on the urgency of the situation, the recitation can be extensive or brief. The Vinaya contains three or five brief recitation methods, but the text is not clear about the distance of the situation. Now, according to the Vinaya-matrika, if the introduction has been spoken and purity has been asked, one should say): Venerable ones, these are the four Parajika (defeat) Dharmas, which the Sangha (community) often hears (the thirteen Sanghavasesa (formal meeting to suspend a monk), and even the rules for training, all say): Venerable ones, these are the rules for training, which the Sangha often hears. Venerable ones, these are the seven methods for settling disputes, which come from the half-monthly precept recitation sutra (below, according to the sutra text, recite extensively. If a difficulty suddenly arises, one should say where one has recited to: I have recited to such-and-such place, the rest the Sangha often hears. If a difficulty is pressing and the introduction cannot be spoken, the Sanghika Vinaya says): Venerable ones, today is the fifteenth day Uposatha time, each of you should straighten your body, speech, and mind, and do not be negligent (then each of you should leave as you please. The Vinaya says that on the Uposatha day, one must speak. If no one can recite, one should appoint someone

往比近寺誦之。還來本處說。若無者。應說法誦經亦得)。

對首說戒法(佛言。若一比丘住處於說戒日。當詣說戒堂掃灑令凈敷坐具。辦澡水瓶然燈火具舍羅。若客比丘來。若四人以上應白說戒。若有四人應集白說戒。若有二人不得受欲。應各各三語說戒。如是言)二大德憶念。今僧十五日說戒。我某甲清凈(餘二人亦如是三說。若二人共住亦準此。若犯罪者向清凈者發露。若懺悔已。方得加法。若有罪不發露者。不應清凈法也)。

心念說戒法(佛言。一比丘于說戒日。如前辦眾具。待客比丘。若無者應言)今僧十五日說戒。我某甲清凈(三說五百問事云。如上加法。已有罪者。向四方僧懺悔已。獨坐誦戒至竟)。比丘尼式叉摩那沙彌沙彌尼(為別詞同上)。

諸眾安居法篇第六

(時諸比丘。一切時遊行。蹋殺生草木。斷眾生命根。世人譏呵蟲鳥為譬。佛言。不應一切時遊行。聽三月夏安居有通呵。別製出在尼律)。

安居法(佛言。有三種安居。前安居。中安居。后安居。前安居者。住前三月。后安居者。往後三月。十誦律。佛制五眾並令安居。律云。尼不安居波逸提。僧等四眾突吉羅。明瞭論云。無五過處得在中安居。一大遠聚落求須難得。二太近城市妨修出道。三多蚊蟻

【現代漢語翻譯】現代漢語譯本：前往附近的寺廟誦戒。返回原處宣說。如果沒有寺廟，應該說法誦經也可以）。

對首說戒法（佛說：如果一位比丘（bhiksu，男性出家人）住在某個地方，在說戒日，應當前往說戒堂，打掃乾淨，鋪設坐具，準備澡水瓶，點燃燈火，準備舍羅（śālā，堂屋）。如果有客比丘前來，如果四人以上，應該稟白說戒。如果有四人，應該集合稟白說戒。如果有二人，不得受欲，應該各自三遍說戒。像這樣說）：兩位大德憶念，今僧團十五日說戒。我某甲清凈（其餘二人也像這樣說三遍。如果二人共住，也按照這個準則。如果犯了罪，向清凈者發露。如果懺悔完畢，才能加入法事。如果有罪不發露，不應清凈法事）。

心念說戒法（佛說：一位比丘在說戒日，像前面一樣準備各種器具，等待客比丘。如果沒有客比丘，應該說）：今僧團十五日說戒。我某甲清凈（三遍說。五百問事說：像上面一樣加入法事。已經有罪的人，向四方僧眾懺悔完畢，獨自坐著誦戒直到結束）。比丘尼（bhiksuni，女性出家人）、式叉摩那（śiksamānā，學戒女）、沙彌（śrāmanera，男少年出家者）、沙彌尼（śrāmanerikā，女少年出家者）（作為單獨的詞，與上面相同）。

諸眾安居法篇第六

（當時諸位比丘，無論何時都踐踏、殺害生長的草木，斷絕眾生的命根，世人譏諷呵責，用蟲鳥來比喻。佛說：不應該無論何時都踐踏。允許三個月的夏季安居，有共同呵責，特別制定出在尼律中）。

安居法（佛說：有三種安居：前安居、中安居、后安居。前安居，住在前三個月。后安居，往後三個月。《十誦律》說，佛制定五眾都應當安居。律中說：比丘尼不安居，犯波逸提（pāyantika，一種罪名）；僧等四眾犯突吉羅（duṣkṛta，一種輕罪）。《明瞭論》說：沒有五種過失之處，可以在中安居。一是太遠離村落，求取所需困難。二是太靠近城市，妨礙修行出道。三是蚊蟻太多。

【English Translation】 English version: Go to a nearby temple to recite the precepts. Return to the original place to explain them. If there is no temple, then it is permissible to expound the Dharma and recite scriptures).

The Dharma of Reciting Precepts Face-to-Face (The Buddha said: If a bhiksu (male monastic) dwells in a place, on the day of reciting the precepts, he should go to the hall for reciting precepts, sweep and clean it, spread out the seating, prepare bathing water and a bottle, light lamps and fire, and prepare a śālā (hall). If guest bhiksus arrive, if there are four or more people, they should announce the recitation of precepts. If there are four people, they should gather and announce the recitation of precepts. If there are two people, they should not receive desires, and each should recite the precepts three times. Like this, say): Two great virtues remember, today the Sangha recites the precepts on the fifteenth day. I, so-and-so, am pure (The other two people also say this three times. If two people live together, follow this principle. If a crime has been committed, confess to the pure one. If repentance is completed, then one can join the Dharma practice. If there is a crime that is not confessed, one should not participate in the pure Dharma practice).

The Dharma of Reciting Precepts in Mind (The Buddha said: A bhiksu, on the day of reciting the precepts, should prepare all the implements as before, and wait for guest bhiksus. If there are none, he should say): Today the Sangha recites the precepts on the fifteenth day. I, so-and-so, am pure (Say three times. The Five Hundred Questions say: Add the Dharma practice as above. Those who have already committed crimes, after confessing to the Sangha of the four directions, sit alone and recite the precepts to the end). Bhiksuni (female monastic), śiksamānā (female trainee), śrāmanera (male novice), śrāmanerikā (female novice) (As separate terms, the same as above).

Chapter Six: The Dharma of Vassa for All Assemblies

(At that time, the bhiksus, at all times, trampled and killed growing grass and trees, cutting off the life roots of sentient beings. The world ridiculed and scolded them, using insects and birds as metaphors. The Buddha said: One should not trample at all times. Allowing the three-month summer vassa, there is common scolding, especially stipulated in the Bhiksuni Vinaya).

The Vassa Dharma (The Buddha said: There are three types of vassa: the early vassa, the middle vassa, and the late vassa. The early vassa, dwell in the first three months. The late vassa, go to the last three months. The Ten Recitation Vinaya says, the Buddha stipulated that the five assemblies should all observe vassa. The Vinaya says: If a bhiksuni does not observe vassa, she commits a pāyantika (an offense); the four assemblies of monks, etc., commit a duṣkṛta (a minor offense). The Clear Exposition says: Without the five faults, one can observe the middle vassa. First, being too far from the village, it is difficult to obtain necessities. Second, being too close to the city, it hinders cultivation and liberation. Third, there are too many mosquitoes and ants.

自他兩損。四無可依人。可依人要具五德。一求聞令聞。二已聞令清凈。三能決疑網。四通達無滯五正見。五無施主供給藥食。並不可安居。律本云。安居有四種。一對首。二心念。三忘成。四及界。並有據緣。如下具列)。

對首安居法(律本云。應白所依人言。我於此處安居已。口言)大德一心念。我比丘某甲今依(某伽藍某聚落)。前三月夏安居。房舍破修治故(三說五分十誦云。彼人告所白者言)知莫放逸。(答言)受持(律本云。夏中當依第五律師廣誦二部律者。若違得波逸提。春冬依四種律師。違者突吉羅。理準律意。應問彼言)依誰持律者。(答言)依某甲律師。(告言)有疑當往問(五分云。佛言。當於持律者安居。若處所迮鬧者。應七日得往返處。心念遙依。若依檀越村野林樹山巖房舍等安居者。並同上文。唯改伽藍為異。若修治破壞之語。局僧住處。隨事量度其四眾作法。唯改言比丘尼式叉摩那尼沙彌沙彌尼為別。余詞同上)。

后安居法(律中。有比丘四月十六日欲前安居。不至所住。十七日乃到。佛言后安居應準上文言。后三月夏安居。余文並如上。如是乃至五月十六日。后安居法。並準前此)。

心念安居法(佛言。若無所依人。可白應心念。安居文言)我比丘某甲。

【現代漢語翻譯】現代漢語譯本自損和損人兩種情況。有四種人不可作為依靠。可以依靠的人需要具備五種德行：一是尋求聽聞佛法並努力聽聞；二是已經聽聞的佛法能使其清凈不忘；三是能夠決斷疑惑；四是通達佛法沒有滯礙；五是具有正見。五是沒有施主供給醫藥食物的地方，也不可安居。律本上說，安居有四種方式：一對首安居、二心念安居、三忘成安居、四及界安居，都有依據和緣由，下面會詳細列出。

對首安居法（律本上說，應該告訴所依靠的人說：『我於此處安居已。』口中說）：『大德請一心憶念，我比丘某甲現在依靠（某伽藍（僧院）某聚落（村落）），進行前三個月的夏季安居。』因為房舍破損需要修繕（三說，五分律、十誦律說，那人告訴被告知的人說）：『知道，不要放逸。』（回答說）『受持。』（律本上說，夏季應當依靠第五種律師，廣泛誦讀兩部律藏的人。如果違反，會犯波逸提罪。春季和冬季依靠四種律師，違反會犯突吉羅罪。按照律的意思，應該問那個人）『依靠哪位持律者？』（回答說）『依靠某甲律師。』（告訴他說）『有疑問應當前去請教。』（五分律說，佛說：『應當在持律者處安居。如果處所狹窄擁擠，應當允許七天往返。』心念遙依。如果依靠檀越（施主）的村野、林樹、山巖、房舍等處安居，都與上面的說法相同，只是將伽藍改為其他地方。如果說修繕破壞的話，僅限於僧人居住的地方，根據實際情況來衡量四眾的作法。只是將比丘尼、式叉摩那尼（學戒女）、沙彌（小沙彌）、沙彌尼（小沙彌尼）等稱謂改為其他稱謂，其餘的詞語與上面相同）。

后安居法（律中記載，有比丘四月十六日想要提前安居，但沒有到達所住之處，十七日才到達。佛說后安居應當按照上面的說法，說『后三個月的夏季安居』，其餘的文字都與上面相同。像這樣直到五月十六日，后安居法都與前面相同）。

心念安居法（佛說，如果沒有可以依靠的人，可以自己心中憶念。安居文說）：『我比丘某甲。』

【English Translation】 English version Self-harm and harming others are both detrimental. There are four types of people who are unreliable. A reliable person should possess five virtues: first, seeking to hear the Dharma and diligently listening; second, being able to purify and remember the Dharma already heard; third, being able to resolve doubts; fourth, being able to understand the Dharma without hindrance; and fifth, possessing right view. Fifth, a place without patrons providing medicine and food is also unsuitable for dwelling in retreat. The Vinaya states that there are four types of dwelling in retreat: first, facing each other; second, mindful contemplation; third, forgotten completion; and fourth, within boundaries, all with basis and reasons, which will be listed in detail below.

The method of dwelling in retreat by facing each other (The Vinaya states that one should tell the person one relies on, 'I am dwelling in retreat here.' Saying verbally): 'Venerable, please be mindful, I, the Bhikshu (monk) so-and-so, now rely on (such-and-such Sangharama (monastery) such-and-such settlement (village)), to undertake the first three months of the summer retreat.' Because the dwelling is damaged and needs repair (said three times, according to the Five-Part Vinaya and the Ten Recitation Vinaya, that person tells the one being informed): 'Know, do not be negligent.' (Answering) 'I will uphold.' (The Vinaya states that in summer, one should rely on the fifth type of Vinaya master, one who widely recites the two Vinaya Pitakas. If violated, one commits a Pacittiya offense. In spring and winter, one relies on four types of Vinaya masters, violation results in a Dukkata offense. According to the meaning of the Vinaya, one should ask that person) 'Who is the Vinaya master you rely on?' (Answering) 'I rely on Vinaya master so-and-so.' (Telling them) 'If there are doubts, you should go and inquire.' (The Five-Part Vinaya says, the Buddha said: 'One should dwell in retreat with a Vinaya master. If the place is narrow and crowded, one should be allowed seven days for round trips.' Mindful reliance from afar. If relying on the villages, fields, forests, trees, mountain rocks, dwellings, etc., of a Danapati (patron), it is the same as the above, only changing Sangharama to something else. If speaking of repairing damage, it is limited to the place where the Sangha (community) resides, and the practices of the four assemblies are measured according to the actual situation. Only changing the terms Bhikkhuni (nun), Sikkhamana (female novice), Sramanera (male novice), Sramanerika (female novice) to other terms, the rest of the words are the same as above).

The method of dwelling in retreat later (The Vinaya records that there was a Bhikshu who wanted to begin the retreat early on April 16th, but did not reach the place of residence, arriving only on the 17th. The Buddha said that the later retreat should follow the above, saying 'the later three months of the summer retreat,' the rest of the text is the same as above. Like this, even until May 16th, the method of the later retreat is the same as before).

The method of dwelling in retreat by mindful contemplation (The Buddha said, if there is no one to rely on, one can contemplate in one's mind. The text of the retreat says): 'I, the Bhikshu so-and-so.'

依某僧伽藍。前三月夏安居(余詞同上)。

忘結便成法(時有比丘來。至所住處安居。忘不結。佛言。若為安居故來便成安居。律中為客比丘。本有要期。外來托處有忘開結。必有住人不在通限。若本有方便。理通客主也)。

及界與園成安居法(時有比丘往余處安居。一腳入園及界。便明相出。如是兩腳入園及界。便明相出。如是兩腳入園及界。便經明相。佛言。併成安居。若準人解。后二種法應在前。后十六日若在中安居。隨日得結)。

受日法(時有佛法僧塔事。及父母檀越召請受戒懺悔等緣。並瞻病求藥問疑請法。如是諸事不知云何。佛言不及即日還聽受。七日去不及七日還聽受。十五日去不及十五日還聽受。一月日及一月日應還其三種。受日並不通夜不同他。律又所為之緣。但是破戒非法事者。並非正緣不成受日。及破安居。十誦云。應五眾安居。五眾受日若受日往赴在道事盡。即須返界。以無法故。明瞭論中。有重受七日法。僧祇律云。比丘尼無羯磨受日法。若有緣開七日)。

事訖羯磨受日法(僧祇律第四十卷云。路遠緣長為塔事僧事。應作求聽羯磨事訖。應還有人加僧忍聽。此妄增聖教。彼羯磨例同)大德僧聽。某甲比丘於此處雨安居。若僧時到僧某甲比丘。於此處雨安

【現代漢語翻譯】現代漢語譯本在某僧伽藍（寺院）中，前三個月進行夏季安居（其餘詞句意義同上）。

忘記結界也演算法（當時有比丘來到某處安居，忘記結界。佛說：『如果爲了安居而來，就算安居成立。』律中規定，作為客比丘，如果原本有約定的期限，從外面來寄住，忘記開結界，而且一定有常住的人不在通融的範圍內。如果原本有方便的條件，道理上客比丘和主比丘都是可以的）。

進入界限或園林也演算法（當時有比丘前往別處安居，一隻腳踏入園林或界限，天亮了；像這樣兩隻腳踏入園林或界限，天亮了；像這樣兩隻腳踏入園林或界限，經過了天亮。佛說：『都算安居成立。』如果按照人的理解，后兩種情況應該放在前面。后十六天如果在中間安居，可以隨著天數進行結界）。

受日法（當時有佛法僧塔的事情，以及父母、檀越（施主）召請，受戒、懺悔等因緣，還有探望病人、求藥、詢問疑問、請求佛法等。像這些事情不知道該怎麼辦。佛說：『來不及當天返回的，允許接受當日法；七天去來不及七天返回的，允許接受七日法；十五天去來不及十五天返回的，允許接受十五日法；一個月去來不及一個月返回的，應該接受一個月法。』接受日法不包括夜晚，也不能與他人相同。律中又規定，所做的事情，如果是破戒、非法的事情，就不是正當的因緣，不能接受日法，也不能破壞安居。十誦律說：『應該五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）安居，五眾接受日法。如果接受日法前往，在路上事情結束了，就必須返回界限，因為沒有法了。』明瞭論中，有重新接受七日法。僧祇律說：『比丘尼沒有羯磨（僧團會議）接受日法。』如果有因緣可以開許七日）。

事情結束后羯磨接受日法（僧祇律第四十卷說：『路途遙遠，因緣長久，爲了塔的事情、僧團的事情，應該作求聽羯磨，事情結束后，應該還有人加上僧團的允許。』這是妄自增加聖教。那個羯磨的例子相同）大德僧聽，某甲比丘在此處雨季安居。如果僧團時間到了，僧團某甲比丘在此處雨季安

【English Translation】 English version In a certain Sangharama (monastery), the first three months are for the summer retreat (the meaning of the remaining words is the same as above).

Forgetting to establish the boundary also counts as the Dharma (At that time, there was a Bhikshu who came to a certain place for the retreat and forgot to establish the boundary. The Buddha said, 'If you come for the sake of the retreat, then the retreat is established.' The Vinaya stipulates that as a guest Bhikshu, if there is an originally agreed-upon period, coming from outside to stay, forgetting to open the boundary, and there must be resident people who are not within the scope of accommodation. If there are originally convenient conditions, in principle, both the guest Bhikshu and the host Bhikshu are acceptable).

Entering the boundary or garden also counts as the Dharma (At that time, there was a Bhikshu who went to another place for the retreat, and one foot stepped into the garden or boundary, and it dawned; like this, both feet stepped into the garden or boundary, and it dawned; like this, both feet stepped into the garden or boundary, and the dawn passed. The Buddha said, 'All count as the retreat being established.' If according to human understanding, the latter two situations should be placed before. If the latter sixteen days are in the middle of the retreat, the boundary can be established according to the number of days).

The Dharma of Receiving Days (At that time, there were matters of the Buddha, Dharma, Sangha, and Stupa, as well as invitations from parents and Danapati (patrons), taking precepts, repentance, and other causes, as well as visiting the sick, seeking medicine, asking questions, requesting the Dharma, etc. Like these things, I don't know what to do. The Buddha said, 'Those who cannot return on the same day are allowed to receive the Dharma of the day; those who go for seven days and cannot return in seven days are allowed to receive the Dharma of seven days; those who go for fifteen days and cannot return in fifteen days are allowed to receive the Dharma of fifteen days; those who go for a month and cannot return in a month should receive the Dharma of a month.' Receiving the Dharma of days does not include the night, nor can it be the same as others. The Vinaya also stipulates that the things done, if they are things of breaking precepts and illegal things, are not proper causes, and cannot receive the Dharma of days, nor can they break the retreat. The Ten Recitation Vinaya says, 'The five assemblies (Bhikshu, Bhikshuni, Shikshamana, Shramanera, Shramanerika) should be in retreat, and the five assemblies should receive the Dharma of days. If you go to receive the Dharma of days, and the matter ends on the road, you must return to the boundary, because there is no Dharma.' In the Mingliao Lun, there is the Dharma of re-receiving seven days. The Sanghika Vinaya says, 'Bhikshunis do not have the Karma (Sangha meeting) to receive the Dharma of days.' If there is a cause, seven days can be allowed).

The Dharma of Receiving Days after the Matter is Completed (The 40th volume of the Sanghika Vinaya says, 'If the road is far and the cause is long, for the matter of the Stupa and the matter of the Sangha, one should make a request to listen to the Karma, and after the matter is completed, there should be someone to add the Sangha's permission.' This is falsely increasing the Holy Teaching. That example of Karma is the same) Venerable Sangha, listen, Bhikshu A is in retreat here during the rainy season. If the Sangha's time has come, Sangha Bhikshu A is in retreat here during the rainy season.

居。為塔事出界行還此處住。諸大德僧聽。某甲比丘為塔事僧事。出界行還此處安居。僧忍默然故是事如是持。

羯磨受日法(佛法東流。數本羯磨乞受日法。全缺不同。皆自意言。未尋正教。今學所宗但依律本。本既無乞不可妄加。又括諸部並無加乞應告情已。羯磨者如是白言)大德僧聽。若僧時到僧忍聽。比丘某甲受過七日法(十五日一月日)。出界外。為某甲事故還來此中安居。白如是。大德僧聽。比丘某甲受過七日法(十五日一月日)。出界外。為某事故還來此中安居。誰諸長老忍僧聽比丘某甲受過七日法(十五日一月日)。出界外為某事故還來此中安居者默然。誰不忍者說。僧已忍聽。比丘某甲受過七日法(十五日一月日)。出界外。為某事故還來此中安居竟。僧忍默然故。是事如是持。

對首受日法(律論。但聽受七日。並無正法傳用。羯磨白中義亦無失。十誦云。若無比丘。當從四眾受。應告言)長老一心念。我比丘某甲。今受七日法。出界外。為某事故。還來此中安居。白長老知(三說十誦律云。開獨住比丘心念。受日應準上文。唯除所對之言為別)。

命梵二難出界法(律中。若安居中本二大童女淫女伏藏。欲來誘調比丘。又有惡鬼怨賊毒蟲惡獸。不得如意醫藥使人我若此住。

【現代漢語翻譯】現代漢語譯本：安居期間，爲了佛塔事務出界，之後返回此處繼續安居。請各位大德僧眾聽好。我某甲比丘爲了佛塔事務和僧團事務，出界之後返回此處安居。僧團如果同意就保持沉默，這件事就這樣決定了。羯磨受日法（佛法東傳以來，許多羯磨儀軌中請求受日法的部分，內容殘缺不全，各不相同，都是按照自己的想法來編寫，沒有遵循正確的教義。現在我們所學的宗派只是依據律本。律本中既然沒有請求的內容，就不可隨意新增。而且查閱各部律典，也沒有新增請求的內容，應該只是告知情況。羯磨儀軌中應該這樣稟告）：各位大德僧眾請聽好。如果僧團時間允許，僧團同意，比丘某甲請求受過七日法（或者十五日、一月日），出界之外，爲了某某事情，之後返回此處安居。稟告完畢。各位大德僧眾請聽好。比丘某甲請求受過七日法（或者十五日、一月日），出界之外，爲了某某事情，之後返回此處安居。哪位長老同意僧團允許比丘某甲受過七日法（或者十五日、一月日），出界之外，爲了某某事情，之後返回此處安居的，就保持沉默。哪位不同意的，請說出來。僧團已經同意允許比丘某甲受過七日法（或者十五日、一月日），出界之外，爲了某某事情，之後返回此處安居完畢。僧團同意，保持沉默，所以這件事就這樣決定了。對首受日法（根據律典，只允許接受七日法，並沒有正確的儀軌流傳下來。羯磨儀軌中的稟告內容在意義上也沒有缺失。《十誦律》中說，如果沒有比丘，應當從四眾處接受。應該告知）：長老一心念，我比丘某甲，現在接受七日法，出界之外，爲了某某事情，之後返回此處安居。稟告長老知曉（重複三次。《十誦律》中說，允許獨住的比丘用心念接受日法，應該按照上面的內容，只是把所面對的對象說出來有所區別）。命梵二難出界法（律典中說，如果在安居期間，有兩個大童女或者伏藏，想要來誘惑調戲比丘，或者有惡鬼、怨賊、毒蟲、惡獸，無法得到如意的醫藥，使得我如果住在這裡，

【English Translation】 English version: Dwelling. For the sake of pagoda affairs, going out of the boundary and returning to dwell here. Listen, all venerable monks. I, Bhikshu (monk) so-and-so, for the sake of pagoda affairs and Sangha (monastic community) affairs, go out of the boundary and return here to dwell. If the Sangha approves, remain silent; thus, this matter is decided. Karma (formal monastic act) of Receiving Days (Since the eastward transmission of Buddhism, many Karma rituals concerning the request for receiving days are incomplete and different, all based on personal ideas, without following the correct teachings. Now, the school we learn from only relies on the Vinaya (monastic code). Since there is no request in the Vinaya, it cannot be added arbitrarily. Moreover, examining various Vinaya texts, there is no addition of a request; it should only be an announcement of the situation. In the Karma ritual, it should be reported as follows): Listen, venerable Sangha. If the Sangha has time and the Sangha approves, Bhikshu so-and-so requests to receive the seven-day rule (or fifteen days, or one month), going outside the boundary, for such-and-such a reason, and then returning here to dwell. The announcement is complete. Listen, venerable Sangha. Bhikshu so-and-so requests to receive the seven-day rule (or fifteen days, or one month), going outside the boundary, for such-and-such a reason, and then returning here to dwell. Whoever among the elders approves of the Sangha allowing Bhikshu so-and-so to receive the seven-day rule (or fifteen days, or one month), going outside the boundary, for such-and-such a reason, and then returning here to dwell, remain silent. Whoever disapproves, please speak. The Sangha has already approved allowing Bhikshu so-and-so to receive the seven-day rule (or fifteen days, or one month), going outside the boundary, for such-and-such a reason, and then returning here to dwell. The Sangha approves, remaining silent; therefore, this matter is decided. Receiving Days in Front of Another (According to the Vinaya, only receiving the seven-day rule is allowed, and there is no correct ritual transmitted. The announcement in the Karma ritual is not missing in meaning. The 'Ten Recitation Vinaya' says that if there is no Bhikshu, one should receive it from the four assemblies (bhikshus, bhikshunis, laymen, and laywomen). One should announce): Elder, pay attention with one mind. I, Bhikshu so-and-so, now receive the seven-day rule, going outside the boundary, for such-and-such a reason, and then returning here to dwell. I announce this to the elder (repeat three times. The 'Ten Recitation Vinaya' says that a solitary-dwelling Bhikshu is allowed to receive the rule with mindfulness, following the above content, only with a difference in stating the object being faced). Leaving the Boundary Due to Two Difficulties of Life and Brahma (According to the Vinaya, if during the dwelling period, there are two large young women or hidden treasures, wanting to come and seduce or tease the Bhikshu, or there are evil ghosts, vengeful thieves, poisonous insects, or fierce beasts, and one cannot obtain satisfactory medicine, causing me that if I dwell here,

必為我凈行及命作留難。佛言聽去。準毗尼母論云。移夏不破安居。諸部無文開)。

受日出界逢難法(律中。比丘受七日出界。為父母兄姊等至意留過日。或水陸道斷遂即過限。佛言不失歲。僧祇云。若受日在道不得迂迴。當日若了。即還本界)。

諸眾自恣法篇第七

(時諸比丘共住受持啞法。佛種種呵責言。此是白羊外道法。自今已去聽共相檢校。知有罪無罪。有十利故。便得正法久住應安居竟自恣也)。

僧自恣法(佛言。應十四日十五日十六日自恣。余辦眾具如說戒中。比丘不知何時。佛言聽小食大食上上座。應唱令白雲)大德僧聽。今白月十四日(餘日準此)。眾僧集某處自恣。

差受自恣人法(佛言。聽作時若打揵捶。若告言。諸大德。自恣時到僧集已。應先差人應具兩種五德。一自恣五德。不愛不恚不怖不癡。知自恣未自恣。二具舉罪五德。知時如實利益柔軟慈心也。十誦五分。並差二人以上。若眾止五人前後單差。若有六人一時雙牒而作羯磨。應和問答已白言)大德僧聽。若僧時到僧忍聽。僧差比丘某甲某甲作受自恣人。白如是。大德僧聽。僧差比丘某甲某甲作受自恣人。誰諸長老忍僧差比丘某甲某甲作受自恣人者默然。誰不忍者說。僧已忍差比丘某甲某甲作受自

【現代漢語翻譯】現代漢語譯本：必為我的凈行和生命製造障礙。佛說聽憑他去。（根據《毗尼母論》所說，即使遷移夏居地也不會破壞安居的規定，但各部律典中沒有開許這種情況）。

受日出界遇到困難的處理方法（律典中說，比丘接受七日出界，如果因為父母兄姊等人的懇切挽留而超過了期限，或者因為水陸道路阻斷而不得不超過期限，佛說不算失去戒臘。《僧祇律》說，如果接受了出界日，在路上不得繞行，當日事了，就應返回原來的界限）。

諸眾自恣法篇第七

（當時，一些比丘共同居住，卻奉行啞法，佛陀種種呵斥他們說：『這是白羊外道的做法。』從今以後，允許互相檢查，瞭解有罪無罪，因為這樣做有十種利益，才能使正法長久住世，應當在安居結束后舉行自恣）。

僧自恣法（佛說：應當在十四日、十五日、十六日舉行自恣。其餘準備工作如說戒中所述。如果比丘不知道何時舉行，佛說聽從小食、大食、上上座的安排。應當敲椎或宣告說）大德僧聽，今白月十四日（其餘日期依此類推）。眾僧在某處集合自恣。

差遣接受自恣人選的方法（佛說：聽憑在適當的時候，或者敲椎，或者宣告說：『諸位大德，自恣的時間到了，僧眾已經集合。』應當先差遣人選，應具備兩種五德。一是自恣五德：不愛、不恚、不怖、不癡，知道自恣和未自恣。二是具備舉罪的五德：知時、如實、利益、柔軟、慈心。《十誦律》和《五分律》都說，應當差遣二人以上。如果僧眾只有五人，前後單獨差遣。如果有六人，可以同時雙牒而作羯磨。應當和合問答完畢后稟告說）大德僧聽，如果僧眾時間已到，僧眾容忍聽許，僧眾差遣比丘某甲（某甲）作為接受自恣的人選。稟告如是。大德僧聽，僧眾差遣比丘某甲（某甲）作為接受自恣的人選。哪位長老容忍僧眾差遣比丘某甲（某甲）作為接受自恣的人選就默然。誰不容忍者請說。僧眾已經容忍差遣比丘某甲（某甲）作為接受自

【English Translation】 English version: It will certainly create obstacles for my pure conduct and life. The Buddha said, 'Let him go.' (According to the Vinaya-matrika, moving the summer residence does not violate the rule of the rainy season retreat, but there is no such allowance in the texts of various schools.)

Method for dealing with difficulties encountered when going out of bounds on the appointed day (The Vinaya states that if a Bhikshu accepts a seven-day leave to go out of bounds, and exceeds the limit due to the earnest retention of parents, siblings, etc., or due to the interruption of land or water routes, the Buddha said that he does not lose his seniority. The Sanghika states that if one accepts a day to go out of bounds, one should not detour on the way; if the matter is completed on that day, one should return to the original boundary.)

Chapter Seven on the Pravāraṇa (Self-Surrender) Ceremony for Various Assemblies

(At that time, some Bhikshus lived together but practiced the 'dumb dharma'. The Buddha rebuked them in various ways, saying, 'This is the practice of the White Sheep heretics.' From now on, you are allowed to examine each other to understand who has committed offenses and who has not, because doing so has ten benefits, which will enable the Proper Dharma to abide in the world for a long time. The Pravāraṇa ceremony should be held after the rainy season retreat.)

Sangha Pravāraṇa Ceremony (The Buddha said: The Pravāraṇa ceremony should be held on the fourteenth, fifteenth, or sixteenth day. The remaining preparations are as described in the recitation of precepts. If the Bhikshus do not know when to hold it, the Buddha said to listen to the arrangements of the junior, senior, and most senior monks. One should strike the gavel or announce) 'Venerable Sangha, listen. Today is the fourteenth day of the white month (the remaining days are analogous). The Sangha gathers at a certain place for the Pravāraṇa ceremony.'

Method for Appointing People to Receive the Pravāraṇa (The Buddha said: 'Listen, at the appropriate time, either strike the gavel or announce: 'Venerable ones, the time for the Pravāraṇa ceremony has arrived, and the Sangha has gathered.' One should first appoint people who possess two kinds of five virtues. The first is the five virtues of Pravāraṇa: non-attachment, non-anger, non-fear, non-delusion, knowing who has and has not performed Pravāraṇa. The second is possessing the five virtues of accusation: knowing the time, being truthful, beneficial, gentle, and compassionate. The Daśabhāṇavāra-vinaya and the Pañcavargika-vinaya both say that two or more people should be appointed. If there are only five people in the Sangha, they should be appointed separately before and after. If there are six people, they can be appointed simultaneously with a double motion and perform the Karma. After the harmonious question and answer are completed, one should report) 'Venerable Sangha, listen. If the Sangha's time has arrived, and the Sangha permits, the Sangha appoints Bhikshu so-and-so (so-and-so) as the person to receive the Pravāraṇa. The report is as such. Venerable Sangha, listen. The Sangha appoints Bhikshu so-and-so (so-and-so) as the person to receive the Pravāraṇa. Which elder tolerates the Sangha appointing Bhikshu so-and-so (so-and-so) as the person to receive the Pravāraṇa should remain silent. Whoever does not tolerate it should speak. The Sangha has already tolerated appointing Bhikshu so-and-so (so-and-so) as the person to receive the Pravā'

恣人竟。僧忍默然故。是事如是持(作此法已。兩五德者。方從座起。至上座前。禮僧足已。然後䠒跪和白)。

白僧自恣法(佛言。自恣時應知比坐有來。不來者聽先白已。然後自恣作是白言)大德僧聽。今日眾僧自恣。若僧時到僧忍聽。僧和合自恣。白如是(佛言若比丘應十四日自恣。比丘尼應十五日自恣。此謂二眾相依住法。若無緣者三日俱得自恣)。

正自恣法(佛言。應偏袒右肩脫革屣䠒跪合掌。應一一從上座作。次第應離坐自恣。五分云。取草布地令在上自恣老病者隨竟複本座。應對前五德者言也)大德眾僧今日自恣。我比丘某甲亦自恣。若有見聞疑罪。愿大德長老哀愍故語我。我若見罪。當如法懺悔(三說律本云。若說錯忘一一授之。其二五德。準僧祇云。各至本座處自恣。不得待僧竟。其眾僧自恣已。五德至上座前。告云僧一心自恣竟。便如常禮退。出十誦律)。

略自恣法(佛言。若有八難及余緣。如說戒中事者。略說自恣。但對首有二略。單白已有三略。如鈔所明。若難事可得。廣說便廣說。若再說若一說。若不者應如法治)。

四人以下對首法(佛言。若有四人不得受。第五人慾更互自恣。應盡集自恣。若有四人。應更互自恣如是白言)三大德一心念。今日眾僧自恣

【現代漢語翻譯】現代漢語譯本：

恣意指責他人。僧人保持沉默。事情就這樣進行（完成這些步驟后，兩位五德比丘才從座位上起身，到上座比丘前，禮拜僧人的雙足后，然後跪下合掌稟告）。稟告僧眾自恣法（佛說：自恣時，應當知道是否有比丘前來。如果有人不來，允許先稟告完畢，然後進行自恣。這樣稟告：）『大德僧眾請聽。今日眾僧進行自恣。如果僧眾時機成熟，僧眾允許，僧眾和合進行自恣。稟告完畢。』（佛說：如果比丘應當在十四日進行自恣，比丘尼應當在十五日進行自恣。這是說二眾相互依靠的規矩。如果沒有特殊情況，三日都可以進行自恣）。正式自恣法（佛說：應當袒露右肩，脫掉鞋子，跪下合掌。應當從上座比丘開始，依次進行自恣。五分律中說：『取草鋪在地上，讓上座比丘在上面進行自恣，年老體弱的比丘隨意，結束后回到原來的座位。』應當對面前的五德比丘說：）『大德僧眾，今日進行自恣。我比丘某甲（name）也進行自恣。如果各位大德有見到、聽到或懷疑我有罪的地方，希望大德長老慈悲告訴我。如果我確實有罪，我將如法懺悔。』（重複三次。律本中說：如果說錯或遺忘，要一一指出。兩位五德比丘，按照僧祇律的說法，各自回到自己的座位進行自恣，不要等待僧眾全部結束。僧眾自恣結束后，五德比丘到上座比丘前，稟告說：『僧眾一心自恣完畢。』然後像平常一樣行禮退下。出自十誦律）。簡略自恣法（佛說：如果有八難（eight difficulties）以及其他情況，如同說戒中的情況一樣，可以簡略地說出自恣。但對首自恣有兩種簡略方式，單獨稟告有三種簡略方式，如鈔中所說。如果困難的情況可以解決，就詳細地說；如果需要重複說或只說一次，如果不這樣做，應當依法處理）。四人以下的對首自恣法（佛說：如果有四個人，不能接受，第五個人想要輪流自恣，應當全部聚集起來進行自恣。如果有四個人，應當輪流自恣，這樣稟告：）『三大德一心念，今日眾僧進行自恣。』

【English Translation】 English version:

Arbitrarily accusing others. The Sangha remained silent. The matter proceeded in this way (After completing these steps, the two Five Virtues Bhikkhus would rise from their seats, approach the senior Bhikkhu, bow to the Sangha's feet, and then kneel with palms together to report). Reporting the Sangha's Self-Surrender (Pavarana) Procedure (The Buddha said: When performing Pavarana, one should know if there are Bhikkhus coming. If someone is not coming, permission should be granted to report first, and then perform Pavarana. Report like this:) 'Venerable Sangha, please listen. Today, the Sangha is performing Pavarana. If the Sangha's time is right, the Sangha permits, and the Sangha harmoniously performs Pavarana. The report is complete.' (The Buddha said: If a Bhikkhu should perform Pavarana on the fourteenth day, a Bhikkhuni should perform Pavarana on the fifteenth day. This refers to the rule of the two communities relying on each other. If there are no special circumstances, Pavarana can be performed on all three days). Formal Pavarana Procedure (The Buddha said: One should expose the right shoulder, take off shoes, kneel with palms together. Pavarana should be performed sequentially, starting from the senior Bhikkhu. The Five-Part Vinaya says: 'Take grass and spread it on the ground, allowing the senior Bhikkhu to perform Pavarana on it. Elderly and weak Bhikkhus can do as they please, and return to their original seats after finishing.' One should say to the Five Virtues Bhikkhus in front:) 'Venerable Sangha, today we are performing Pavarana. I, Bhikkhu [name], am also performing Pavarana. If you have seen, heard, or suspected any faults of mine, I hope the Venerable Elders will compassionately tell me. If I am indeed at fault, I will repent according to the Dharma.' (Repeat three times. The Vinaya text says: If there are mistakes or omissions, they should be pointed out one by one. The two Five Virtues Bhikkhus, according to the Sanghika Vinaya, each return to their seats to perform Pavarana, without waiting for the Sangha to finish completely. After the Sangha has finished Pavarana, the Five Virtues Bhikkhus go to the senior Bhikkhu and report: 'The Sangha has completed Pavarana with one mind.' Then, they bow and retreat as usual. From the Ten Recitation Vinaya). Abbreviated Pavarana Procedure (The Buddha said: If there are the Eight Difficulties (八難) and other circumstances, as in the case of reciting the precepts, Pavarana can be said briefly. But there are two abbreviated ways for facing each other, and three abbreviated ways for reporting alone, as explained in the commentary. If the difficult situation can be resolved, it should be explained in detail; if it needs to be repeated or said only once, if not, it should be dealt with according to the Dharma). Pavarana Procedure for Four or Fewer People (The Buddha said: If there are four people, they cannot accept, and the fifth person wants to take turns performing Pavarana, they should all gather together to perform Pavarana. If there are four people, they should take turns performing Pavarana, reporting like this:) 'Great Virtues, with one mind, today the Sangha is performing Pavarana.'

。我某甲比丘清凈(三說已。若有三人二人亦準此法。唯改對首人數為異。又不得別眾。及以有犯。並不應此法)。

一人心念法(佛言。若自恣日往說戒堂掃灑。敷坐具盛水器洗腳器然燈火具舍羅。為待客比丘。若無來者。應心生口言)今日眾僧自恣。我比丘某甲清凈(三說)。

尼差人自恣法(佛言。比丘尼夏安居竟。聽差一比丘尼為尼僧故往大僧中說自恣。若僧尼二眾各不滿五至自恣日。比丘尼往至比丘所。禮拜問訊。若眾滿者應索欲問緣。答云差人自恣羯磨應云)大姊僧聽。若僧時到僧忍聽僧今差比丘尼某甲。為比丘尼僧故。往大僧中說三事自恣見聞疑。白如是。大姊僧聽。僧今差比丘尼某甲為比丘尼僧故。往大僧中說三事自恣見聞疑。誰諸大姊忍僧差比丘尼某甲為比丘尼僧故往大僧中說三事自恣見聞疑者默然。誰不忍者說。僧已忍差比丘尼某甲為比丘尼僧故往大僧中說三事自恣見聞疑竟。僧忍默然故。是事如是持(佛言。彼獨行無護者。應差二三尼為伴往大僧中。禮僧足已曲身低頭。合掌作如是語)比丘尼僧夏安居竟。比丘僧夏安居竟。比丘尼僧說三事自恣見聞疑罪。大德僧慈愍故語我。我若見罪。當如法懺悔(三說。已良久。僧上座告言。徒眾上下各並默然者。實由尼等內勤三業外無三事故

【現代漢語翻譯】現代漢語譯本：我某甲比丘清凈（重複三次。如果有三人或兩人，也按照這個方法，只是改變對首的人數。但是不能私下進行，也不能對有犯戒的人進行）。

一人心念法（佛說：如果在自恣日，前往說戒堂打掃，鋪設坐具，準備盛水器、洗腳器，點燃燈火，準備舍羅，爲了等待來訪的比丘。如果沒有人來，應該心中默唸，口中說：）今日眾僧自恣，我比丘某甲清凈（重複三次）。

尼差人自恣法（佛說：比丘尼夏季安居結束后，允許派遣一位比丘尼代表尼僧前往大僧中說自恣。如果比丘和比丘尼兩眾都不到五人，到了自恣日，比丘尼前往比丘處，禮拜問訊。如果人數已滿，應該索取欲和問緣，回答說：）大姊，僧眾請聽。如果僧眾時機已到，僧眾允許，僧眾現在派遣比丘尼某甲，爲了比丘尼僧眾的緣故，前往大僧中說三種自恣，即見、聞、疑。稟白完畢。大姊，僧眾請聽。僧眾現在派遣比丘尼某甲，爲了比丘尼僧眾的緣故，前往大僧中說三種自恣，即見、聞、疑。哪位大姊允許僧眾派遣比丘尼某甲爲了比丘尼僧眾的緣故前往大僧中說三種自恣，即見、聞、疑的，請默然。哪位不允許的，請說出來。僧眾已經允許派遣比丘尼某甲爲了比丘尼僧眾的緣故前往大僧中說三種自恣，即見、聞、疑完畢。僧眾因為默然的緣故，這件事就這樣成立。（佛說：那些獨自修行沒有保護的人，應該派遣兩三位比丘尼作為同伴前往大僧中。禮拜僧眾的腳后，彎腰低頭，合掌這樣說：）比丘尼僧眾夏季安居結束。比丘僧眾夏季安居結束。比丘尼僧眾說三種自恣，即見、聞、疑的罪過。大德僧眾慈悲憐憫的緣故請告訴我。我如果見到罪過，應當如法懺悔（重複三次）。過了一會兒，僧眾的上座宣告說：徒眾上下都保持沉默，實際上是因為比丘尼等內在勤奮于身口意三業，外在沒有見聞疑三種事故。

【English Translation】 English version: I, Bhikkhu (name), am pure (said three times. If there are three or two people, follow this method, only changing the number of those being addressed. However, it cannot be done privately, nor can it be done for those who have violated precepts).

The Method of One Person's Mental Recitation (The Buddha said: If on the day of Pravarana, one goes to the Preaching Hall to sweep and clean, lay out the seating, prepare water containers, foot washing basins, light lamps, and prepare '舍羅' (Shera, meaning unclear in this context), in order to wait for visiting Bhikkhus. If no one comes, one should silently recite in one's mind and say aloud:) Today the Sangha observes Pravarana, I, Bhikkhu (name), am pure (said three times).

The Method of Bhikkhunis Sending a Representative for Pravarana (The Buddha said: After the Bhikkhunis have completed the summer retreat, they are allowed to send one Bhikkhuni to represent the Bhikkhuni Sangha to go to the Great Sangha to speak about Pravarana. If both the Bhikkhu and Bhikkhuni Sanghas are less than five people, on the day of Pravarana, the Bhikkhuni goes to the Bhikkhus, bows and inquires. If the number is full, one should ask for consent and the reason, answering:) Venerable Sisters, may the Sangha listen. If the Sangha's time has come, may the Sangha permit, the Sangha now sends Bhikkhuni (name), for the sake of the Bhikkhuni Sangha, to go to the Great Sangha to speak about the three matters of Pravarana, namely seeing, hearing, and suspecting. The report is thus. Venerable Sisters, may the Sangha listen. The Sangha now sends Bhikkhuni (name), for the sake of the Bhikkhuni Sangha, to go to the Great Sangha to speak about the three matters of Pravarana, namely seeing, hearing, and suspecting. Which Venerable Sisters approve of the Sangha sending Bhikkhuni (name) for the sake of the Bhikkhuni Sangha to go to the Great Sangha to speak about the three matters of Pravarana, namely seeing, hearing, and suspecting, please remain silent. Whoever does not approve, please speak. The Sangha has already approved sending Bhikkhuni (name) for the sake of the Bhikkhuni Sangha to go to the Great Sangha to speak about the three matters of Pravarana, namely seeing, hearing, and suspecting. Because the Sangha is silent, this matter is thus established. (The Buddha said: Those who practice alone without protection should send two or three Bhikkhunis as companions to go to the Great Sangha. After bowing at the feet of the Sangha, bend down, lower your head, and say with palms together:) The Bhikkhuni Sangha has completed the summer retreat. The Bhikkhu Sangha has completed the summer retreat. The Bhikkhuni Sangha speaks of the faults of the three matters of Pravarana, namely seeing, hearing, and suspecting. May the virtuous Sangha, out of compassion, tell me. If I see faults, I shall repent according to the Dharma (said three times). After a while, the senior monk of the Sangha announces: The entire assembly, both high and low, remains silent, truly because the Bhikkhunis diligently cultivate the three karmas of body, speech, and mind internally, and externally there are no three matters of seeing, hearing, and suspecting.

不見犯。雖然上座有敕。敕諸比丘尼眾。如法自恣謹慎莫放逸。使尼禮僧足辭退至本寺已。集尼眾等傳僧教敕。如說戒法所明也。此自恣說戒略教授法。律本文缺義明前後。而臨事必須條理不容杜默故。且略標一句。以表常式。得齊行用未必依文)。

諸分衣法篇第八

(于中僧得施有二。初謂七眾所施為僧得。二謂道俗所施為現前。若約緣就時不出六種)。

一二部僧得施法(時有住處二部僧。多得可分衣物。時比丘僧多比丘尼少。佛言分作二分。無比丘尼純式叉摩那。亦分作二分。若純沙彌尼亦分作二分。若無三眾。比丘僧應分。若比丘尼多僧少。若無應分作二分。若乃至無沙彌者。比丘尼應分得物已。至當部中皆須作羯磨分。所以名僧得者。以施主心普均一化物遍通十方。但有僧尼皆沾其分故名僧得。還須僧法羯磨。遮約十方來者。既作法已。現前自分羯磨如后)。

二二部現前得施法(爾時世尊三月靜坐。唯除一供養人。時有六十頭陀比丘。往至佛所為佛所贊。諸非頭陀比丘舍衣成大積。佛言。應佈施眾僧。若與一人聽與比丘尼非衣。若行波利婆沙摩那埵。比丘應與分。七羯磨人應置地與若使人與。若沙彌應等與若與半。若三分與一。守僧伽藍人應等與。若乃至四分與一分。若不與

【現代漢語翻譯】現代漢語譯本：不見違犯。即使上座（長老）有命令，命令所有比丘尼眾，如法進行自恣（佛教儀式），謹慎不要放逸。讓比丘尼禮僧足后辭退，回到自己的寺廟。集合比丘尼眾等，傳達僧眾的教敕，如戒律中所說明的那樣。這是自恣說戒的簡略教授方法。律本原文缺少意義，需要根據前後文理解。但臨事必須有條理，不能沉默不語，所以略微標出一句，以表示常規模式，可以一起使用，不必完全按照原文）。

諸分衣法篇第八

（其中僧眾獲得佈施有兩種。第一種是七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）所施捨，歸僧眾所得。第二種是道俗（在家信徒）所施捨，歸現前僧眾所得。如果按照因緣和時間來算，不超過六種）。

一、二部僧得施法（當時有住處的二部僧（比丘僧和比丘尼僧），多數情況下可以分得衣物。當時比丘僧多比丘尼少，佛說分作兩份。如果沒有比丘尼，只有式叉摩那（見習女），也分作兩份。如果只有沙彌尼（小女尼），也分作兩份。如果沒有這三種，比丘僧應該分。如果比丘尼多僧少，如果沒有，應該分作兩份。如果乃至沒有沙彌，比丘尼應該分得財物后，到自己的部眾中都必須作羯磨（僧團會議）來分配。之所以稱為僧得，是因為施主的心普遍平等，一份財物普遍流通到十方。只要有僧尼，都能沾到一份，所以稱為僧得。還需要按照僧團的羯磨法，遮止約束十方來者。既然已經作法，現前僧眾自己分配的羯磨法如下）。

二、二部現前得施法（當時世尊三個月閉關**，只有一位供養人。當時有六十位頭陀比丘（苦行僧），前往佛所，受到佛的讚揚。那些不是頭陀比丘的比丘捨棄衣服，堆積成很大的堆。佛說，應該佈施給眾僧。如果給一個人，允許給比丘尼，但不能是衣服。如果正在進行波利婆沙（別住）或摩那埵（行罰），比丘應該分得一份。七羯磨人（有資格主持羯磨的人）應該放在地上給，或者派人給。如果給沙彌，應該給一樣的份，或者給一半。或者給三分之一。守護僧伽藍（寺院）的人應該給一樣的份，或者乃至給四分之一。如果不給

【English Translation】 English version: No offense is seen. Even if the Upādhyāya (senior monk) has an order, ordering all Bhikṣuṇīs (nuns), to perform the Pravāraṇā (Buddhist ceremony) according to the Dharma, be cautious and not be negligent. Let the Bhikṣuṇīs bow to the feet of the Saṃgha (monks) and then take their leave, returning to their own monasteries. Gather the Bhikṣuṇī Saṃgha, and convey the Saṃgha's instructions, as explained in the Vinaya (code of conduct). This is a brief teaching method for Pravāraṇā and reciting the precepts. The original text of the Vinaya lacks meaning, and it needs to be understood according to the context. However, when dealing with matters, there must be order and no silence, so a sentence is briefly marked to indicate the regular pattern, which can be used together, without necessarily following the original text completely).

Chapter Eight: On the Laws of Distributing Robes

(Among them, there are two ways in which the Saṃgha obtains offerings. The first is that the offerings made by the seven assemblies (Bhikṣu, Bhikṣuṇī, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerikā, Upāsaka, Upāsikā) belong to the Saṃgha. The second is that the offerings made by laypeople belong to the present Saṃgha. If calculated according to conditions and time, there are no more than six types).

The Law of Distribution of Offerings to the Two Saṃghas (At that time, there were two Saṃghas (Bhikṣu Saṃgha and Bhikṣuṇī Saṃgha) in residence, and in most cases, they could receive robes. At that time, there were more Bhikṣus and fewer Bhikṣuṇīs, and the Buddha said to divide it into two parts. If there are no Bhikṣuṇīs, only Śikṣamāṇās (probationary nuns), it should also be divided into two parts. If there are only Śrāmaṇerikās (novice nuns), it should also be divided into two parts. If there are none of these three, the Bhikṣu Saṃgha should divide it. If there are more Bhikṣuṇīs and fewer monks, if there are none, it should be divided into two parts. If there are even no Śrāmaṇeras, the Bhikṣuṇīs should divide the property and must perform a Karma (Saṃgha assembly) to distribute it among their own members. The reason it is called Saṃgha-obtained is that the donor's mind is universally equal, and one offering universally circulates to the ten directions. As long as there are monks and nuns, they can all receive a share, so it is called Saṃgha-obtained. It is also necessary to follow the Karma law of the Saṃgha to prevent and restrict those who come from the ten directions. Now that the Dharma has been performed, the Karma for the present Saṃgha to distribute themselves is as follows).
The Law of Distribution of Offerings to the Present Two Saṃghas (At that time, the World Honored One was in retreat for three months**, with only one donor. At that time, there were sixty Dhūta Bhikṣus (ascetic monks) who went to the Buddha and were praised by the Buddha. Those Bhikṣus who were not Dhūtas abandoned their robes, which accumulated into a large pile. The Buddha said that it should be given to the Saṃgha. If it is given to one person, it is permissible to give it to a Bhikṣuṇī, but not as a robe. If someone is undergoing Parivāsa (probation) or Mānatta (penance), the Bhikṣu should receive a share. The seven Karma persons (those qualified to preside over Karma) should place it on the ground to give, or send someone to give it. If it is given to a Śrāmaṇera, it should be given the same share, or half. Or give one-third. The person guarding the Saṃghārāma (monastery) should be given the same share, or even one-fourth. If not given

不應分。若分應如法治)。

三時現前得施法(時有比丘在異處。結夏安居已。復于異處住。不知何處取物分。佛言聽。住日多處取。若二處俱等聽。各取半。若大得可分應隨數人分。或墮籌分乃至一人直爾攝取。不作心念法)。

四非時現前得施法(時現前僧大得可分衣物。佛言。聽數人多少。若十人為十分。乃至百人為百分。若好惡相參應使不見者擲籌分之。不合羯磨)。

五時僧得施法(時有比丘未分夏衣便去後分衣而不待來。又忘不出。行者分不知成分不。佛言成分衣。應相待亦應出。彼分應羯磨分之。如非時僧得施法。佛言。若一比丘安居。大得僧夏安居衣。應心念口受言)此是我物(三說已。若受不受更有餘。比丘來不應與分)。

六非時僧得施法(得施有二。若道俗作檀越欲以施物。普通十方皆興施福故。律云。時有異住處現前僧。大得可分衣物。分衣時有客比丘數數來分衣疲極。佛言。應差一人。令分白二羯磨與其正法。然後分如亡人輕物中說。二者若亡五眾所有衣物。佛言。應一切屬僧。然僧有四方現前不同故。物則重輕兩別。又約輕重物中分處。非唯一軼具如后十段)。

初明五眾死物之所屬(十誦。有比丘死衣物眾多。王家親屬並欲取物。佛言。王親不合。僧

【現代漢語翻譯】現代漢語譯本：不應該分。如果一定要分，應當依法處理）。

三、時現前得施法（當時有比丘在不同的地方。結夏安居已經結束。又在不同的地方居住。不知道在何處取得物品進行分配。佛說可以。在居住時間較長的地方取得。如果兩個地方居住時間相同，可以各自取得一半。如果獲得大量可以分配的物品，應當按照人數進行分配。或者通過投籌的方式進行分配，甚至可以由一個人直接拿取。不需要進行心念法）。

四、非時現前得施法（當時現前僧眾獲得大量可以分配的衣物。佛說：可以按照人數多少進行分配。如果是十個人，就分為十分；乃至一百個人，就分為一百分。如果好壞摻雜，應當讓看不見的人投籌進行分配。不需要進行羯磨）。

五、時僧得施法（當時有比丘沒有分配到夏衣就離開了，後來分配衣服的時候沒有等待他回來。或者忘記登記。執行分配的人不知道是否應該給他分配。佛說應該給他分配衣服。應當等待他回來，也應當登記他的名字。他的那份應當通過羯磨的方式進行分配。如同非時僧獲得施捨的分配方法。佛說：如果一個比丘安居，獲得大量的僧眾夏安居的衣服。應當心念口誦說：『這是我的東西』（重複三次）。如果已經說了，即使有其他的比丘來也不應該給他分配）。

六、非時僧得施法（獲得施捨有兩種情況。一種是信徒想要用施捨的物品，普遍地為十方眾生興起佈施的福報。所以律中說：當時有不同住處的現前僧眾，獲得大量可以分配的衣物。分配衣服的時候有客比丘頻繁前來，分配衣服的人感到疲憊。佛說：應當委派一個人，讓他通過白二羯磨的方式進行分配，給予他正法。然後進行分配，如同亡人輕物中的說法。另一種情況是亡故的五眾所有的衣物。佛說：應當全部歸屬於僧眾。然而僧眾有四方現前僧的不同，所以物品的價值有輕重之分。又根據物品的輕重進行分配，並非只有一件僧衣，如同後面的十段所說）。

首先說明五眾死後物品的歸屬（《十誦律》中說：有比丘去世，衣物很多。王家親屬都想要拿取物品。佛說：王家親屬不應該拿取。僧

【English Translation】 English version: It should not be divided. If it must be divided, it should be handled according to the Dharma).

Three, the Dharma of offerings received at the right time and in the presence (At that time, there were Bhikkhus in different places. The summer retreat (Vassa) had ended. They were residing in different places again. They did not know where to obtain items for distribution. The Buddha said it was permissible. Obtain them from the place where they resided for a longer time. If they resided in two places for the same amount of time, they could each take half. If a large amount of distributable items were obtained, they should be distributed according to the number of people. Or they could be distributed by drawing lots, or even taken directly by one person. No mind-contemplation Dharma is needed).

Four, the Dharma of offerings received at the wrong time and in the presence (At that time, the Sangha present received a large amount of distributable clothing and items. The Buddha said: It is permissible to distribute according to the number of people. If there are ten people, divide it into ten parts; even if there are one hundred people, divide it into one hundred parts. If good and bad are mixed, those who cannot see should draw lots for distribution. No Karma (羯磨) is needed).

Five, the Dharma of offerings received by the Sangha at the right time (At that time, there were Bhikkhus who left without receiving their summer robes, and when the robes were distributed later, they were not waited for to return. Or they forgot to register. Those who were distributing did not know whether they should distribute to them. The Buddha said that they should be distributed robes. They should be waited for to return, and their names should also be registered. Their share should be distributed through Karma (羯磨). It is like the method of distributing offerings received by the Sangha at the wrong time. The Buddha said: If a Bhikkhu is in retreat (Vassa), and receives a large amount of summer retreat robes for the Sangha. He should contemplate in his mind and recite: 'These are my things' (repeat three times). If he has already said this, even if other Bhikkhus come, they should not be distributed to).

Six, the Dharma of offerings received by the Sangha at the wrong time (There are two situations for receiving offerings. One is that the devotees want to use the offered items to universally generate the blessings of giving for all beings in the ten directions. Therefore, the Vinaya says: At that time, there were Sanghas present in different residences who received a large amount of distributable clothing and items. When distributing the clothing, guest Bhikkhus came frequently, and those distributing the clothing felt tired. The Buddha said: One person should be appointed to distribute them through the procedure of 'White Second Karma (白二羯磨)', giving him the right Dharma. Then distribute them, as described in the case of the light belongings of the deceased. The other situation is the belongings of the deceased five groups (五眾). The Buddha said: They should all belong to the Sangha. However, the Sangha has different Sanghas present in the four directions, so the value of the items varies. Also, distribute according to the value of the items, not just one Sanghati (僧衣), as described in the following ten sections).

First, clarify the ownership of the belongings of the deceased five groups (The Ten Recitations Vinaya (十誦律) says: When a Bhikkhu dies and has many belongings, the royal family and relatives all want to take the items. The Buddha said: The royal family and relatives should not take them. The Sangha

應得之。乃至今時雖依三寶。出家財法必緣僧得。佛法非分故入二僧。廣如鈔中說)。

二分法十種(一者糞掃取。如五分律水漂死者。二現前取。如十誦學悔人擯人守戒人共住互死者。三同見取如律此彼二部互死者。四功能取。如律云三舉人死入同羯磨舉僧。五二部僧取。如律無住處死。薩婆多二界中間死。六面所向取。如論二界中間死。七入和尚。僧祇云。沙彌死衣物令和尚知八入所親白衣。薩婆多雲。滅𢷤人物。九隨所在得。如十誦寄人不寄處等。十在眾中死羯磨取。廣亦如鈔說)。

三同活共財法(律無正斷。若取分別共財。則除隨身之物。已外中分入僧同活。則任在者籌量。出處多少但取實情。生死同志則無負犯。若涉私懷。具招兩過)。

四負債法(佛言。應問言誰負病者物。病人負誰物。知已應索取。若負他者聽持長衣償。若無賣三衣償有餘與瞻病人。僧祇云。當深察前人。可信可證明者與之。反此不得)。

五明囑授(佛言。僧問瞻病人言。病人有囑授不。若云病人臨終時言。此物與佛與法與僧與塔與人。若我終后與者。佛言。應索取現前僧分五分。若生時與人未持去者。僧應白二羯磨與之)。

六分物時(僧祇言。若病者死不可信。應持戶鉤付僧知事人。然後供養

【現代漢語翻譯】現代漢語譯本：應得之（這是他應得的）。乃至今時雖依三寶（即使現在皈依三寶），出家人的財物和佛法，也必定要通過僧團才能獲得。佛法並非私有，因此要歸入兩個僧團（比丘僧團和比丘尼僧團）。詳細情況如《鈔》中所說）。

二分法十種（關於如何分配亡者財物的十種方法）：一者糞掃取（從垃圾堆中撿取）。如《五分律》所說，溺水而死者的財物。二現前取（由在場者取得）。如《十誦律》所說，學悔之人、被擯之人、守戒之人共同居住，相互去世的情況。三同見取（由見解相同者取得）。如律中所說，此部和彼部兩個僧團相互有人去世的情況。四功能取（根據其功能作用取得）。如律中所說，三次舉罪的人去世后，併入共同羯磨舉僧的財物。五二部僧取（由比丘僧團和比丘尼僧團共同取得）。如律中所說，沒有固定住所的人去世，或者《薩婆多論》所說，在兩個結界中間去世的情況。六面所向取（根據面朝方向取得）。如《論》中所說，在兩個結界中間去世的情況。七入和尚（歸入和尚）。《僧祇律》說，沙彌去世后，衣物要讓和尚知道。八入所親白衣（歸入親近的在家信徒）。《薩婆多論》說，滅罪者的財物。九隨所在得（根據所在地點取得）。如《十誦律》所說，寄放在別人處但沒有寄放在特定地點等情況。十在眾中死羯磨取（在僧團中去世，通過羯磨法取得）。詳細情況也如《鈔》中所說）。

三同活共財法（關於共同生活者的共同財物和佛法）：律中沒有明確的判決。如果拿取、分配共同財物，那麼除了隨身之物以外，中分后歸入僧團共同生活。那麼就由在世的人商量，拿出多少，但要根據實際情況。生死與共的同志就沒有過錯。如果涉及私心，就會招致兩種過失）。

四負債法（關於債務的處理）：佛說：應該詢問說，誰欠病人的東西？病人欠誰的東西？知道后應該索取。如果欠別人的東西，允許用長衣償還。如果沒有，就賣掉三衣償還，剩餘的用來照顧病人。《僧祇律》說：應當深入考察債權人，如果可信、可以證明，就給他。反之則不行）。

五明囑授（關於明確遺囑）：佛說：僧團詢問照顧病人的人說：病人有沒有遺囑？如果說病人臨終時說：這個東西給佛、給法、給僧、給塔、給人。如果說我死後給的，佛說：應該索取，在現前僧團中分五份。如果生前給人但還沒有拿走的，僧團應該通過白二羯磨法給他）。

六分物時（關於分配財物的時間）：《僧祇律》說：如果病人去世后不可信，應該把門環交給僧團的知事人。然後進行供養。

【English Translation】 English version: 'Ying de zhi' (He is entitled to it). 'Nai zhi jin shi sui yi san bao' (Even now, relying on the Three Jewels), the property and Dharma of a renunciant must be obtained through the Sangha. The Buddha's teachings are not private, so they should be included in the two Sanghas (Bhikshu Sangha and Bhikshuni Sangha). Details are as described in the 'Commentary').

Ten kinds of division methods (regarding how to distribute the property of the deceased): 1. 'Fen sao qu' (Collected from the garbage heap). As stated in the 'Five-Part Vinaya', the property of those who died by drowning. 2. 'Xian qian qu' (Taken by those present). As stated in the 'Ten Recitation Vinaya', the situation where people who regret their actions, those who have been expelled, and those who observe the precepts live together and die mutually. 3. 'Tong jian qu' (Taken by those with the same views). As stated in the Vinaya, the situation where members of this and that Sangha die mutually. 4. 'Gong neng qu' (Taken according to its function). As stated in the Vinaya, after a person who has been censured three times dies, it is incorporated into the property of the Sangha that performs the joint Karma of censure. 5. 'Er bu seng qu' (Taken jointly by the Bhikshu Sangha and the Bhikshuni Sangha). As stated in the Vinaya, the situation where a person without a fixed residence dies, or as stated in the 'Sarvastivada', the situation where one dies in the middle of two boundaries. 6. 'Mian suo xiang qu' (Taken according to the direction faced). As stated in the 'Treatise', the situation where one dies in the middle of two boundaries. 7. 'Ru he shang' (Belongs to the Upadhyaya). The 'Samghika Vinaya' says that when a Shramanera dies, his belongings should be made known to the Upadhyaya. 8. 'Ru suo qin bai yi' (Belongs to close lay followers). The 'Sarvastivada' says, the property of those who have extinguished their offenses. 9. 'Sui suo zai de' (Taken according to the location). As stated in the 'Ten Recitation Vinaya', the situation where something is deposited with someone but not in a specific location, etc. 10. 'Zai zhong zhong si jie mo qu' (Died in the Sangha, taken through Karma). Details are also as described in the 'Commentary').

Three shared living, shared property, and Dharma (regarding the shared property and Dharma of those who live together): There is no clear judgment in the Vinaya. If one takes and distributes shared property, then apart from personal belongings, it is divided in half and returned to the Sangha for shared living. Then it is up to those who are alive to discuss how much to take out, but it should be based on the actual situation. Comrades in life and death have no fault. If it involves selfishness, it will lead to two faults).

Four debt laws (regarding the handling of debts): The Buddha said: One should ask, 'Who owes the sick person something? Who does the sick person owe something to?' After knowing, one should demand it. If one owes something to others, one is allowed to repay with a long robe. If not, sell the three robes to repay, and the remainder is used to care for the sick person. The 'Samghika Vinaya' says: One should thoroughly investigate the creditor. If they are trustworthy and can be proven, give it to them. Otherwise, it is not allowed).

Five Ming Zhu Shou (Regarding clarifying the will): The Buddha said: The Sangha asks the person caring for the sick person: 'Does the sick person have a will?' If it is said that the sick person said at the time of death: 'This thing is given to the Buddha, to the Dharma, to the Sangha, to the Stupa, to the person.' If it is said 'Given after my death,' the Buddha said: 'It should be demanded and divided into five parts in the present Sangha. If it was given to a person during their lifetime but has not been taken away, the Sangha should give it to them through the White Second Karma).'

Six points in time (regarding the time of distributing property): The 'Samghika Vinaya' says: If the sick person dies and is not trustworthy, the door knocker should be handed over to the person in charge of the Sangha. Then make offerings.

舍利。毗尼母云。先將亡者去藏殯已送喪。僧還來至寺取亡人物著僧前。然後依法集僧分之)。

七斷輕重物(十誦病人死無看病者。取衣物浣洗曝卷擗徐擔入眾中。律云。彼持亡者衣物。來在眾中。當作是言)大德僧聽。某甲比丘(彼此)。住處命過所有衣物此住處現前僧應分(如是三說毗尼母云。並取衣物在僧前。著已遣一人處分。可分物不可分物。各別一處)。正明處分(佛言若比丘死。若多知識若無知識。一切屬僧。若有園田果樹別房。及屬別房物銅瓶銅盆斧鑿燈臺繩床坐褥臥褥氍氀車輿。守僧伽藍人水瓶澡罐錫杖扇。鐵作器木作器陶作器皮作器竹作器。及諸種種重物。並不應分屬四方僧。氍𣯫長三肘廣五肘毛長三指。剃刀衣缽坐具針筒俱夜羅器。現前僧應分之。律文正斷如此。余有不出者。當於諸部律論聯類斷判。當觀律本判意不容緩急自欺。必欲廣知具如量處重輕物儀中)。俱夜羅器者(謂減缽次缽小缽又余鋺盞器皿)。

八量德賞物(佛言。五法成就應與病人衣物。故知不具則不得賞。一知病人可食不可食可食應與。二不惡賤病人大小便唾吐。三有慈愍心不為衣食。四能經理湯藥。乃至差若死。五能為病者說法。己身於善法增益。僧祇律有四種暫作。若僧差作自樂福作邪命作。並不合賞。

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。《毗尼母經》（Vinaya-mātṛkā，佛教戒律的根本）說：『先將亡者入殮安葬完畢，送葬的僧人返回寺廟，將亡者的遺物放在僧眾面前，然後依法集合僧眾進行分配。』

七、斷定輕重財物（《十誦律》記載，如果生病的比丘去世，沒有照料他的人，就取走他的衣物，清洗晾曬，捲好后輕輕地抬入僧眾之中。《律藏》說：『他們拿著亡者的衣物，來到僧眾之中，應當這樣說：』大德僧眾請聽，某甲比丘（指此人）在住處去世，所有衣物，此住處現前僧眾應當分配（像這樣說三遍）。』《毗尼母經》說：『將衣物放在僧眾面前，然後派一個人來處理，可分配的財物和不可分配的財物，各自放在一處。』）正確地處理分配（佛說，如果比丘去世，無論認識的人多還是少，一切都屬於僧眾。如果有園田、果樹、單獨的房間，以及屬於單獨房間的物品，如銅瓶、銅盆、斧子、鑿子、燈臺、繩床、坐墊、臥墊、毛織地毯、車輿，以及看守僧伽藍的人使用的水瓶、澡罐、錫杖、扇子，鐵製的器具、木製的器具、陶製的器具、皮革制的器具、竹製的器具，以及各種各樣的貴重物品，都不應分配給四方僧眾。毛織地毯長三肘、寬五肘，毛長三指。剃刀、衣缽、坐具、針筒、俱夜羅器（kulyera-pātra，缽的別稱），現前僧眾應當分配。律文正確地斷定如此。其餘沒有列出的，應當在各部律論中參照類似情況進行判斷。應當參考律本的判決意圖，不可草率自欺。如果想要詳細瞭解，可以參考《量處重輕物儀》）。俱夜羅器（kulyera-pātra）指的是（比缽小一號的缽，或者更小的缽，以及其他的碗盞器皿）。

八、衡量功德賞賜財物（佛說，具備五種條件的人，應當給予病人的衣物作為賞賜。因此可知，不具備這些條件的人，就不能得到賞賜。一、知道病人什麼能吃，什麼不能吃，能吃的就應該給他。二、不厭惡輕賤病人大小便、唾液嘔吐物。三、有慈悲憐憫之心，不是爲了衣食。四、能料理湯藥，直到病人痊癒或去世。五、能為病人說法，使自己對善法的修習有所增益。《僧祇律》中有四種暫時性的工作：如果僧眾指派的工作、自己爲了求福而做的工作、爲了邪命而做的工作，都不應該得到賞賜。）

【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). The Vinaya-mātṛkā (the foundation of Buddhist precepts) says: 'First, after the deceased is placed in a coffin and buried, the monks who attended the funeral return to the monastery, place the deceased's belongings in front of the Sangha (community of monks), and then gather the Sangha to distribute them according to the law.'

Seven, Determining the Value of Light and Heavy Objects (The Daśabhāṇavāra-vinaya states that if a sick Bhikṣu (monk) passes away and there is no one to care for him, his clothes should be taken, washed, dried, rolled up, and gently carried into the Sangha. The Vinaya says: 'They bring the deceased's belongings and come into the Sangha, and should say: 'Venerable Sangha, please listen, Bhikṣu (this person) named so-and-so has passed away in his dwelling, and all his belongings should be distributed by the present Sangha of this dwelling (say this three times).' The Vinaya-mātṛkā says: 'Place the clothes in front of the Sangha, and then send someone to handle them, placing the distributable and non-distributable items in separate places.') Correctly handle the distribution (The Buddha said that if a Bhikṣu dies, whether he has many acquaintances or few, everything belongs to the Sangha. If there are gardens, fields, fruit trees, separate rooms, and items belonging to separate rooms, such as copper bottles, copper basins, axes, chisels, lampstands, rope beds, sitting mats, sleeping mats, woolen carpets, carriages, and water bottles, bathing pots, staffs, fans used by those guarding the Sangharama (monastery), iron tools, wooden tools, pottery tools, leather tools, bamboo tools, and various kinds of valuable items, they should not be distributed to the Sangha of the four directions. Woolen carpets that are three cubits long and five cubits wide, with wool three fingers long. Razors, robes, sitting cloths, needle cases, kulyera-pātra (another name for bowl), should be distributed by the present Sangha. The Vinaya correctly determines this. For anything not listed, one should refer to similar situations in various Vinayas and Shastras (treatises) for judgment. One should refer to the intention of the Vinaya's judgment and not be hasty or deceive oneself. If you want to know more details, you can refer to the 'Treatise on Measuring the Value of Light and Heavy Objects'). Kulyera-pātra refers to (bowls that are smaller than a bowl, or even smaller bowls, as well as other bowls and utensils).

Eight, Rewarding Objects Based on Merit (The Buddha said that a person who possesses five qualities should be given the sick person's belongings as a reward. Therefore, it is known that a person who does not possess these qualities cannot receive a reward. 1. Knowing what the sick person can eat and what he cannot eat, and giving him what he can eat. 2. Not disliking or despising the sick person's urine, feces, saliva, and vomit. 3. Having a compassionate heart, not for the sake of clothing and food. 4. Being able to manage medicine until the sick person recovers or dies. 5. Being able to preach the Dharma to the sick person, increasing one's own cultivation of good Dharma. The Mahāsaṃghika-vinaya states that there are four kinds of temporary work: work assigned by the Sangha, work done for the sake of seeking blessings, and work done for the sake of wrong livelihood, none of which should receive a reward.)

若為饒益。病者欲令速差。下至然一燈遇命終者。便得此物。五分云。多人看病與究竟者。律云。當與受持衣。若不知者當極與看病。與上三衣隨看中下與衣亦爾。十誦云。若不信者與不好不惡六物。五分十誦云。比丘病二眾合得。比丘尼病三眾得。摩得勒伽云。白衣看病。應與少許。尼三眾同之。十誦云。看病人為病者出外乞。衣藥得。留待還付之。五分外界看病者。依法賞之)。正明賞法(佛言。應與瞻病者六物。謂三衣缽坐具針筒盛衣貯器。應如是與)。大德僧聽。某甲比丘命過所有(三衣缽坐具針筒盛衣貯器。隨當時有者牒入)。此現前僧應分。若僧時到僧忍聽。僧今與某甲看病比丘。白如是　大德僧聽。某甲比丘命過所有三衣缽坐具(針筒盛衣貯器)。此現前僧應分。僧今與某甲看病比丘。誰諸長老忍。僧與某甲看病比丘三衣缽(坐具貯器)者默然。誰不忍者說。僧已忍與某甲看病比丘衣物竟。僧忍默然故是事如是持(律本具明。有德合賞。若無德者理非僥倖。必知事勞無有法。益者可入輕物作法。然後和僧。準論隨功賞贈)。

九分輕物法(毗尼母云。五人共住一人死。不得作展轉分。律中出法少不具足。今準非時僧得施羯磨具有展轉之言。則五人已上須用此法。律文當差一人令分白二羯磨。如是

【現代漢語翻譯】現代漢語譯本：如果爲了饒益，希望病人迅速痊癒，甚至低到點燃一盞燈，遇到臨終之人，便可得到此物。《五分律》說，多人看護病人並照料到最後。《律藏》說，應當給予受持戒律的僧衣。如果不知道，應當盡力看護病人，給予上、中、下三衣，隨看護情況給予衣物也是如此。《十誦律》說，如果不相信的人，給予不好不壞的六種物品。《五分律》、《十誦律》說，比丘生病，二眾（比丘、比丘尼）合力照料即可；比丘尼生病，三眾（比丘、比丘尼、式叉摩那）合力照料即可。《摩得勒伽》說，白衣看護病人，應當給予少量物品。尼眾三眾也同樣。《十誦律》說，看護病人的人爲了病人外出乞討衣物、藥物，可以留下等待，之後歸還。《五分律》說，在外看護病人的人，依法賞賜。明確賞賜的方法（佛說，應當給予瞻視病人的人六種物品，即三衣、缽、坐具、針筒、盛衣物器、貯藏器物。應當這樣給予）。大德僧眾請聽，某甲比丘去世，所有（三衣、缽、坐具、針筒、盛衣物器、貯藏器物，隨當時有的登記入冊）。這些現前僧眾應當分配。如果僧眾時機已到，僧眾忍可聽取，僧眾現在將這些給予某甲看護病人的比丘。稟告如上。大德僧眾請聽，某甲比丘去世，所有三衣、缽、坐具（針筒、盛衣物器、貯藏器物）。這些現前僧眾應當分配。僧眾現在將這些給予某甲看護病人的比丘。哪位長老忍可僧眾將某甲比丘的三衣、缽（坐具、貯藏器物）給予看護病人的比丘，就默然。誰不忍可就說出來。僧眾已經忍可將衣物給予某甲看護病人的比丘完畢。僧眾忍可，因為默然，所以此事就這樣執行（律本詳細說明，有德行的人才符合賞賜的條件。如果沒有德行的人，按理不應僥倖獲得。必須知道事情的勞苦，如果沒有利益，可以將物品歸入輕物，按照作法，然後和合僧眾，根據功勞賞賜）。九分輕物法（《毗尼母經》說，五人共同居住，一人去世，不得輾轉分配。律中提出的方法少而不完備。現在根據非時僧眾得到施捨的羯磨，具有輾轉之言，那麼五人以上必須使用此法。律文應當差遣一人，令其進行白二羯磨，像這樣。

【English Translation】 English version: If it is for the benefit, wishing the sick to recover quickly, even down to lighting a lamp, encountering a dying person, one can obtain this item. The 'Five-Part Vinaya' says, 'Many people care for the sick and take care of them to the end.' The 'Vinaya' says, 'One should give the robe of upholding the precepts.' If one does not know, one should try one's best to care for the sick, giving the upper, middle, and lower three robes, and giving clothes according to the care is also the same. The 'Ten Recitations Vinaya' says, 'If people do not believe, give six items that are neither good nor bad.' The 'Five-Part Vinaya' and 'Ten Recitations Vinaya' say, 'If a Bhikshu is sick, the two assemblies (Bhikshus and Bhikshunis) can jointly take care of him; if a Bhikshuni is sick, the three assemblies (Bhikshus, Bhikshunis, and Shikshamanas) can jointly take care of her.' The 'Matrika' says, 'If a layman cares for the sick, he should be given a small amount of items.' The three assemblies of nuns are the same. The 'Ten Recitations Vinaya' says, 'If the person caring for the sick goes out to beg for clothes and medicine for the sick, he can keep them and return them later.' The 'Five-Part Vinaya' says, 'Those who care for the sick outside are rewarded according to the law.' Clearly specifying the method of reward (The Buddha said, 'One should give the six items to those who look after the sick, namely the three robes, bowl, sitting cloth, needle case, clothing container, and storage container. One should give them in this way.') Venerable Sangha, please listen, Bhikshu 'So-and-so' has passed away, all of his (three robes, bowl, sitting cloth, needle case, clothing container, and storage container, whatever is available at the time should be recorded). These should be distributed by the present Sangha. If the time is right for the Sangha, and the Sangha agrees to listen, the Sangha will now give these to the Bhikshu who cared for 'So-and-so'. Announce as above. Venerable Sangha, please listen, Bhikshu 'So-and-so' has passed away, all of his three robes, bowl, sitting cloth (needle case, clothing container, and storage container). These should be distributed by the present Sangha. The Sangha will now give these to the Bhikshu who cared for 'So-and-so'. Which elders agree that the Sangha should give the three robes, bowl (sitting cloth, storage container) of Bhikshu 'So-and-so' to the Bhikshu who cared for him, let them remain silent. Whoever does not agree, speak up. The Sangha has agreed to give the clothing to the Bhikshu who cared for 'So-and-so'. The Sangha agrees, because of the silence, so this matter should be carried out in this way (The Vinaya text explains in detail that only those with virtue are eligible for rewards. If one does not have virtue, one should not expect to receive rewards by chance. One must know the hardship of the matter, and if there is no benefit, the items can be classified as minor items, and according to the procedure, then harmonize the Sangha and reward according to merit). The method of dividing minor items into nine parts (The 'Vinaya Mother Sutra' says, 'If five people live together and one dies, one cannot distribute the items by transferring them around.' The methods mentioned in the Vinaya are few and incomplete. Now, according to the Karma of the Sangha receiving offerings at inappropriate times, there is mention of transferring them around, then five or more people must use this method. The Vinaya text should dispatch one person to perform the White Second Karma, like this.

與之。有人存三番作法。此思文未了。亦有存二番法者。今準羯磨文中。具含付分二法。余無故不出。準律羯磨云)大德僧聽。某甲比丘命過。所有衣物現前僧應分。若僧時到僧忍聽。僧今持是衣物與比丘某甲。某甲當還與僧白如是　大德僧聽。比丘某甲命過。所有衣物現前僧應分。僧今持是衣物與比丘某甲。某甲當還與僧。誰諸長老忍。某甲比丘命過。所有衣物現前僧應分。僧今持與比丘某甲。某甲當還與僧者默然。誰不忍者說。僧已忍持此衣物與比丘某甲。某甲當還與僧竟。僧忍默然故是事如是持(作此法已。隨人多少取其衣物依數與之不宜別施更招漏染非佛制故。五分云。若不遍者和僧與一無衣比丘。善見云。若一衣極好不須割破。眾並有者從上行之。須者直付之)。四人分法(毗尼母云。若但四人應作直分羯磨。其賞看病物義準。三人口和)。以衣(付言)諸大德憶念。今持此亡比丘某甲衣缽(坐具等隨有言之)。與某甲著病比丘(三說自余輕物應準作直分。羯磨云)大德僧聽。若僧時到僧忍聽。某甲比丘命過。所有衣物現前僧應分白如是　大德僧聽。比丘某甲命過。所有衣物現前僧應分。誰諸長老忍。僧今分是衣物者默然誰不忍者說。僧已忍分是衣物竟。僧忍默然故是事如是持(若舍衣若分衣。若客來並如

【現代漢語翻譯】現代漢語譯本：將這些衣物給予他。有人儲存三種分配方法。這種思考還沒有結束。也有人儲存兩種分配方法。現在按照羯磨文中的說法，完整包含了給予和分配兩種方法。其餘的沒有原因就不拿出來。按照律藏羯磨的說法：『大德僧眾請聽。某甲（姓名）比丘去世，他所有的衣物現在僧團應該分配。如果僧團時機成熟，僧團同意，現在僧團將這些衣物給予比丘某甲（姓名），某甲（姓名）應當歸還給僧團。』白如是（這樣稟告）。『大德僧眾請聽。比丘某甲（姓名）去世，他所有的衣物現在僧團應該分配。僧團現在將這些衣物給予比丘某甲（姓名），某甲（姓名）應當歸還給僧團。哪位長老同意，某甲（姓名）比丘去世，他所有的衣物現在僧團應該分配，僧團現在給予比丘某甲（姓名），某甲（姓名）應當歸還給僧團的就默然不語。哪位不同意的請說。』僧團已經同意將這些衣物給予比丘某甲（姓名），某甲（姓名）應當歸還給僧團完畢。僧團因為默然所以這件事就這樣決定了。（做了這個方法后，根據人數多少拿取他的衣物按照數量給予，不應該另外施捨，更招致遺漏和污染，因為這不是佛陀的制度。五分律中說：『如果不普遍分配，就和僧團一起給予沒有衣服的比丘。』善見律毗婆沙中說：『如果一件衣服非常好，不需要割破。大家都擁有衣服的，就從上座開始分配。需要的人直接給予他）。四人分配方法（毗尼母經中說：『如果只有四個人，應該做直接分配的羯磨。』其賞賜看病物品的意義也應該參照。三個人口頭同意）。用衣服（給予的語言）說：『諸位大德請憶念。現在將這位去世的比丘某甲（姓名）的衣缽（坐具等隨有的說出來）給予某甲（姓名）生病的比丘。』（說三遍，其餘輕微的物品應該參照做直接分配。羯磨文說：）『大德僧眾請聽。如果僧團時機成熟，僧團同意，某甲（姓名）比丘去世，他所有的衣物現在僧團應該分配。』白如是（這樣稟告）。『大德僧眾請聽。比丘某甲（姓名）去世，他所有的衣物現在僧團應該分配。哪位長老同意，僧團現在分配這些衣物的就默然不語，哪位不同意的請說。』僧團已經同意分配這些衣物完畢。僧團因為默然所以這件事就這樣決定了。（如果捨棄衣服，如果分配衣服，如果有客人來都按照這個方法）

【English Translation】 English version: Give these items to him. Some preserve three methods of allocation. This consideration is not yet complete. There are also those who preserve two methods of allocation. Now, according to the statement in the Karma text, it fully includes both the giving and allocation methods. The rest are not brought out without a reason. According to the Vinaya Karma, 'Venerable Sangha, please listen. Bhikshu (name) so-and-so has passed away, and all his belongings should now be distributed by the Sangha. If the Sangha is ready and agrees, the Sangha will now give these items to Bhikshu (name) so-and-so, and Bhikshu (name) so-and-so should return them to the Sangha.' Announce thus. 'Venerable Sangha, please listen. Bhikshu (name) so-and-so has passed away, and all his belongings should now be distributed by the Sangha. The Sangha will now give these items to Bhikshu (name) so-and-so, and Bhikshu (name) so-and-so should return them to the Sangha. Which elder agrees that Bhikshu (name) so-and-so has passed away, and all his belongings should now be distributed by the Sangha, and the Sangha will now give them to Bhikshu (name) so-and-so, and Bhikshu (name) so-and-so should return them to the Sangha, let him remain silent. Whoever disagrees, please speak.' The Sangha has agreed to give these items to Bhikshu (name) so-and-so, and Bhikshu (name) so-and-so should return them to the Sangha. Because the Sangha is silent, the matter is thus decided. (After doing this method, take his belongings according to the number of people and give them according to the quantity, and should not give them away separately, which would lead to omissions and defilement, because this is not the Buddha's system. The Five-Part Vinaya says: 'If it is not distributed universally, then join the Sangha and give it to a Bhikshu without clothes.' The Samantapasadika says: 'If a piece of clothing is very good, there is no need to cut it. If everyone has clothes, then distribute it from the senior monks. Give it directly to those who need it.) The method of distribution for four people (The Vinaya-matrika says: 'If there are only four people, a direct distribution Karma should be done.' The meaning of rewarding and looking after the sick should also be referred to. Three people agree verbally). Using the clothes (the language of giving) say: 'Venerable elders, please remember. Now give the robe and bowl (sitting cloth, etc., say whatever is available) of the deceased Bhikshu (name) so-and-so to the sick Bhikshu (name) so-and-so.' (Say it three times, and the rest of the minor items should be referred to for direct distribution. The Karma text says:) 'Venerable Sangha, please listen. If the Sangha is ready and agrees, Bhikshu (name) so-and-so has passed away, and all his belongings should now be distributed by the Sangha.' Announce thus. 'Venerable Sangha, please listen. Bhikshu (name) so-and-so has passed away, and all his belongings should now be distributed by the Sangha. Which elder agrees that the Sangha will now distribute these items, let him remain silent, and whoever disagrees, please speak.' The Sangha has agreed to distribute these items. Because the Sangha is silent, the matter is thus decided. (If abandoning clothes, if distributing clothes, if guests come, follow this method)

上)。眾多人分法(毗尼母云。四人共住一人死。應展轉分舍衣已賞勞法。但二人口和付言)大德僧聽。我等持是亡比丘某甲衣缽(坐具針筒盛衣貯器)。與某甲看病比丘(三說已。其輕物者準。本律云。應彼此三語。受共分應言)。二大德聽此亡。比丘某甲衣物應屬我等(三說餘人亦爾。若有二人亦須準上其賞勞。直付三語。雖了分物。未入手客來須與分)。一人心念法(毗尼母云。一相應法者。二人共住一人死。在者取衣口言)此某甲亡比丘物應屬我(作此三說已。手執物故後來不得)。

十得受衣法(僧祇云。若為病人求醫藥衣食。及為塔事僧事。雖當時不在並應與分。善見云。若界外比丘入。亦須與分。謂在羯磨時。律中有比丘無想別眾不成分衣。又現前施中得與沙彌凈人。分等或等或半如前分別。十誦云。比丘有衣缽寄尼者。若死比丘索取先見者分之。若在白衣家死者輕物隨五眾。現前分重物任意遠近。有僧法寺付之。若無五眾者。律令信樂檀越應守掌。若無五眾來者應送。與近處僧伽藍僧。余如鈔中)。◎

◎懺六聚法篇第九

懺悔法(律云。有二種人。一者愚癡謂不見犯。雖見犯不能如法懺悔。二者智人即返上句。未曾有經云。前心作惡如雲覆日。後心起善如炬消闇。故經律俱明懺

【現代漢語翻譯】現代漢語譯本：（上）。多人分法（《毗尼母》說：『四人共住，一人去世，應輪流分舍死者的衣物，以酬謝照料者的功勞。』但需兩人意見一致並口頭說明）大德僧眾請聽。我等將亡故比丘某甲的衣缽（坐具、針筒、盛衣物器）給予照看某甲的比丘（重複三次。輕微物品參照本律，應彼此告知三次，同意共同分配）。二位大德請聽，此亡故比丘某甲的衣物應歸屬我等（重複三次，其他人也一樣。若只有兩人，也需參照上述方法酬謝照料者，直接給予並口頭說明。即使分物已完成，但尚未到手，有客人來也需要分給他們）。一人心念法（《毗尼母》說：『一相應法是指，兩人共住，一人去世，在世者取衣物並口頭說明』）此某甲亡故比丘的物品應歸屬我（如此說三次後，手持物品，之後不得更改）。

十種獲得受衣的方法（《僧祇律》說：『若為病人求醫藥、衣食，以及爲了佛塔或僧團的事，即使當時不在場，也應給予分配。』《善見律》說：『若界外比丘進入，也需要給予分配，指的是在羯磨時。』律中記載有比丘因無想或別眾而不能分衣。又現前施捨中可以給予沙彌、凈人，分配的份額可以相等、等同或一半，如前所述。』《十誦律》說：『比丘有衣缽寄放在尼姑處，若比丘去世，索取時先見到的人可以分得。若在白衣家去世，輕微物品隨五眾現前分配，貴重物品隨意遠近分配。有僧法寺的交給寺院。若沒有五眾，律令信樂的檀越應守護掌管。若沒有五眾來，應送到附近的僧伽藍僧團。』其餘內容如鈔中所述）。

◎懺六聚法篇第九

懺悔法（律中說：『有兩種人，一種是愚癡的人，認為自己沒有犯錯；即使知道犯錯，也不能如法懺悔。另一種是智慧的人，與上述相反。』《未曾有經》說：『前心作惡，如烏雲遮蔽太陽；後心起善，如火炬消除黑暗。』所以經典和戒律都明確說明懺悔的重要性。

【English Translation】 English version: (Above). Distribution by Many People (The Vinaya-matrika says: 'If four people live together and one dies, the clothes should be distributed in turn to reward those who cared for the deceased. ' However, the opinions of two people must be consistent and stated verbally.) Venerable Sangha, please listen. We are giving the robe and bowl (sitting cloth, needle case, clothing container) of the deceased Bhikshu Moujia to the Bhikshu who cared for Moujia (repeated three times. For minor items, refer to the original Vinaya, which states that they should be informed three times and agree to share them together). Two venerable ones, please listen, the belongings of this deceased Bhikshu Moujia should belong to us (repeated three times, the same for others. If there are only two people, the caretaker should also be rewarded as above, given directly and stated verbally. Even if the distribution is completed but not yet in hand, guests who come must also be given a share). Distribution by One Person's Thought (The Vinaya-matrika says: 'The method of one-to-one correspondence refers to two people living together, one dying, and the survivor taking the clothes and stating verbally') This item of the deceased Bhikshu Moujia should belong to me (after saying this three times, holding the item, it cannot be changed later).

Ten Methods of Receiving Robes (The Sanghika Vinaya says: 'If medicine, clothing, and food are sought for the sick, and for the affairs of stupas or the Sangha, they should be distributed even if they were not present at the time.' The Samantapasadika says: 'If a Bhikshu from outside the boundary enters, they also need to be given a share, referring to when the Karma is being performed.' The Vinaya records that Bhikshus cannot distribute robes due to non-perception or separate assemblies. Also, in present offerings, they can be given to Sramaneras and lay attendants, and the shares can be equal, the same, or half, as mentioned before.' The Dasabhumi Sutra says: 'If a Bhikshu has a robe and bowl deposited with a Bhikshuni, if the Bhikshu dies, the person who sees it first can take it when claiming it. If they die in a layman's house, minor items are distributed among the five groups present, and valuable items are distributed at will, near or far. Those belonging to the Sangha Dharma Temple are given to the temple. If there are no five groups, the Vinaya orders that faithful donors should guard and manage them. If no five groups come, they should be sent to the nearby Sangharama Sangha.' The rest is as described in the commentary).

◎Chapter Nine on the Method of Repenting the Six Aggregates

The Method of Repentance (The Vinaya says: 'There are two types of people, one is the foolish person who thinks they have not made a mistake; even if they know they have made a mistake, they cannot repent according to the Dharma. The other is the wise person, the opposite of the above.' The Avatamsaka Sutra says: 'The previous mind that does evil is like dark clouds covering the sun; the subsequent mind that arises with goodness is like a torch dispelling darkness.' Therefore, both the Sutras and the Vinaya clearly explain the importance of repentance.

悔。然懺法多種。若作事懺但能伏業易奪。若作理懺則能焦業滅業。先論利根依理斷業。如涅槃云。若有修習身戒心慧。能觀諸法由如虛空。設作惡業思惟觀察。能轉地獄重報現世輕受。若於小罪不能自出。心初無悔不能修善覆藏瑕玼。雖有善業為罪垢污現世輕報。轉為地獄極重惡果。是為愚癡。若犯四重五逆謗法名為破戒。有因緣故則可拔濟。若披法服常懷慚愧。生護法心建立正法。我說是人不名破戒。成實論云。有我心者則業煩惱集。若無我者則諸業不能得報以不具故。未曾有經云。夫人修福須近明師。修習智慧悔重惡業。華嚴經云。譬如幻師能幻人目諸業如是。若如是知是名清凈真實悔過。二者鈍根依事懺者。若依大乘則佛名方等具列行儀。依法懺悔要須相現準教驗心。若依律宗必須識于罪名種相隨有牒懺。若疑不識不合加法唯除不學者隨犯結根本。此但滅犯戒罪也。故智論云。戒律中雖復微細懺則清凈。犯十善戒雖懺三惡道罪不除。如比丘犯諸性戒等)。

懺波羅夷法(佛言。若比丘比丘尼。若犯波羅夷已。都無覆藏心當如法懺悔。與學戒羯磨奪三十五事盡形行之。若眾僧說戒羯磨時來與不來無犯。若更犯重應滅擯。僧祇云。若犯重已啼泣不欲離袈裟者。又深樂佛法應與學戒。比丘不凈食彼亦不凈。彼

【現代漢語翻譯】現代漢語譯本：懺悔。然而懺悔的方法有很多種。如果進行事懺，只能暫時壓制惡業，容易再次爆發；如果進行理懺，則能徹底焚燒並滅除惡業。首先討論利根之人，依靠理懺來斷除惡業。如《涅槃經》所說：『如果有人修習身戒心慧，能夠觀察諸法猶如虛空，即使造作惡業，通過思惟觀察，也能將地獄的重報轉化為現世的輕報。』如果對於小罪不能自我解脫，心中從不後悔，不能修習善法，掩蓋瑕疵，即使有善業，也會被罪惡所污染，將現世的輕報轉化為地獄的極重惡果。這就是愚癡。如果犯了四重罪、五逆罪、誹謗佛法，就稱為破戒。但在一定因緣下，還是可以補救的。如果身披法服，常懷慚愧之心，生起護法之心，建立正法，我說這樣的人不算是破戒。《成實論》說：『有我心的人，就會聚集業和煩惱；如果沒有我心，那麼諸業就不能得到報應，因為不具備條件。』《未曾有經》說：『修福的人必須親近明師，修習智慧，懺悔嚴重的惡業。』《華嚴經》說：『譬如幻術師能迷惑人的眼睛，諸業也是如此。如果能這樣認識，就叫做清凈真實的懺悔。』其次是鈍根之人，依靠事懺。如果依據大乘經典，則有佛名方等經，詳細列出行儀。依法懺悔，必須要有瑞相顯現，按照教義來驗證內心。如果依據律宗，必須認識罪名的種類和相狀，根據所犯的罪行進行懺悔。如果懷疑不認識，就不適合進行加法，除非是不學習的人，偶然觸犯了根本戒。這隻能滅除犯戒的罪過。所以《智度論》說：『戒律中即使有微細的過失，通過懺悔也能清凈。』如果犯了十善戒，即使懺悔，也無法消除三惡道的罪過，例如比丘犯了性戒等。懺波羅夷法（佛說：如果比丘、比丘尼，如果犯了波羅夷罪（Parajika，斷頭罪），沒有絲毫隱瞞的心，應當如法懺悔，給予學戒羯磨（Kamma，業）奪去三十五事，終身奉行。如果僧眾說戒羯磨時，來或不來都沒有罪過。如果再次犯重罪，應當滅擯。僧祇律說：如果犯了重罪后，啼哭不願脫下袈裟，又深深喜愛佛法，應當給予學戒。比丘不凈食，他也同樣不凈。他

【English Translation】 English version: Repentance. However, there are many methods of repentance. If one performs 'event repentance' (事懺), it can only temporarily suppress negative karma and is easily overcome. If one performs 'principle repentance' (理懺), it can completely burn and extinguish negative karma. First, let's discuss those with sharp faculties who rely on principle repentance to sever negative karma. As the Nirvana Sutra says: 'If someone cultivates discipline of body, precepts, mind, and wisdom, and can observe all phenomena as empty as space, even if they commit evil deeds, through contemplation and observation, they can transform the heavy retribution of hell into a light retribution in this life.' If one cannot free oneself from small sins, never repents in their heart, cannot cultivate good deeds, and conceals flaws, even if they have good karma, it will be defiled by sins, transforming the light retribution in this life into the extremely heavy evil consequence of hell. This is foolishness. If one commits the four major offenses (四重罪), the five rebellious acts (五逆罪), or slanders the Dharma, they are called 'breaking the precepts.' However, under certain conditions, it can still be remedied. If one wears the Dharma robes, constantly harbors a sense of shame and remorse, generates a mind to protect the Dharma, and establishes the correct Dharma, I say that such a person is not considered to have broken the precepts. The Tattvasiddhi Shastra (成實論) says: 'Those with a sense of self will accumulate karma and afflictions; if there is no sense of self, then karma cannot receive retribution because the conditions are not met.' The 'Never Before Sutra' (未曾有經) says: 'Those who cultivate blessings must be close to enlightened teachers, cultivate wisdom, and repent of serious evil deeds.' The Avatamsaka Sutra (華嚴經) says: 'Just as a magician can deceive people's eyes, so are all karmas. If one understands this way, it is called pure and true repentance.' Secondly, there are those with dull faculties who rely on 'event repentance.' If based on Mahayana scriptures, there are the Buddha Name Sutras and the Vaipulya Sutras (方等經), which detail the conduct and rituals. To repent according to the Dharma, there must be auspicious signs appearing, and the mind must be verified according to the teachings. If based on the Vinaya school, one must recognize the types and characteristics of the offenses and repent according to the offenses committed. If one doubts and does not recognize the offenses, it is not appropriate to perform the additional methods, unless it is someone who does not study and accidentally violates a fundamental precept. This can only extinguish the sin of breaking the precepts. Therefore, the Mahaprajnaparamita Shastra (智度論) says: 'Even if there are minor faults in the precepts, they can be purified through repentance.' If one violates the ten wholesome precepts, even if one repents, the sins of the three evil realms cannot be eliminated, such as a Bhikkhu committing sexual offenses, etc. The Method of Repenting Parajika (波羅夷) (The Buddha said: If a Bhikkhu or Bhikkhuni, if they have committed a Parajika (斷頭罪) offense, without any intention of concealing it, they should repent according to the Dharma, and be given the 'learning the precepts Kamma' (學戒羯磨) to take away thirty-five things and practice it for life. If the Sangha is reciting the precepts Kamma, whether they come or not, there is no offense. If they commit a serious offense again, they should be expelled. The Sanghika Vinaya (僧祇律) says: If after committing a serious offense, they weep and do not want to take off the Kasaya (袈裟), and deeply love the Dharma, they should be given the 'learning the precepts'. If a Bhikkhu eats impure food, he is also impure. He

不凈食比丘亦不凈。得與比丘過食除火凈五生種及金銀。自從沙彌受食。十誦云。佛所結戒一切受行。在大比丘下坐不得與大僧過。三夜自不得與未受具過三夜得。與僧作自恣布薩二種羯磨不得。足數餘眾法不得作得受歲。律云。不得眾中誦律無者聽之。毗尼母云。與學悔法已名清凈持戒。但此一身不得超生離死障不入地獄)。

懺僧伽婆尸沙法(佛言。若犯僧殘已覆藏者隨覆藏日。與波利婆沙。行波利婆沙已與六夜摩那埵。行摩那埵已當二十僧中出罪。若犯罪不覆藏。僧。應與六夜摩那埵。行此法已便二十僧中與出罪羯磨。若二種行法中間重犯。隨所犯者與本日治。行此法已然後出罪。若行波利婆沙者。得羯磨已奪三十五事。在僧下行八事失。夜白僧發露供給眾僧盡覆日行之其摩那埵法與別住法並同唯在僧中宿為異)。

懺偷蘭遮法(罪緣兩種。初明獨頭偷蘭。有三差別如破法輪僧盜四錢盜僧食等名上品。若破羯磨僧。盜三錢以下互有衣相觸等名中品。若噁心罵僧盜一錢。用人發食生肉血。裸身著外道衣等名下品。二明從生者。十誦云。從初篇生重應一切僧中悔。若初篇生輕二篇生重。應界外四比丘眾中悔。若僧殘生輕應一比丘前悔。薩婆多雲。懺法與波逸提同前獨頭偷蘭懺法。亦準從生上中下懺應知

【現代漢語翻譯】現代漢語譯本：不凈食的比丘也是不凈的。可以給比丘過量的食物，除了火凈、五種生種以及金銀。自從沙彌接受食物。《十誦律》說：『佛所制定的戒律，一切都應受持奉行。』在地位較低的比丘坐下，不得給大僧過量的食物。自己不得給未受具足戒的比丘過三夜的食物，可以給僧眾作自恣（Pravāraṇā，雨季安居結束時的儀式）和布薩（Upavasatha，每半月誦戒的儀式）兩種羯磨（Karma，業），但不能達到人數要求，其餘的僧眾事務不能做，可以接受歲供。律中說：『不得在眾人中誦律，沒有誦律者可以聽。』《毗尼母經》說：『給予學習悔法后，就名為清凈持戒。』但此一身不得超越生死，障礙不入地獄。懺悔僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）法（佛說：『如果犯了僧殘罪后隱瞞，應根據隱瞞的天數，給予波利婆沙（Parivāsa，別住），行波利婆沙后，給予六夜摩那埵（Mānatta，正意），行摩那埵后，應當在二十個僧人中出罪。如果犯罪不隱瞞，僧眾應給予六夜摩那埵，行此法后，便在二十個僧人中給予出罪羯磨。如果兩種行法中間再次犯罪，根據所犯的罪行給予原本的懲罰，行此法后，然後出罪。如果行波利婆沙，得到羯磨后，剝奪三十五件事，在僧眾下行八件事。失夜，向僧眾坦白，供給眾僧，完全按照天數進行，其摩那埵法與別住法相同，只是在僧眾中住宿不同。』）懺悔偷蘭遮（Sthūlātyaya，粗罪）法（罪行的緣由有兩種。首先說明獨頭偷蘭，有三種差別，如破壞法輪僧、盜竊四錢、盜竊僧眾食物等，名為上品。如果破壞羯磨僧、盜竊三錢以下、互相有衣服接觸等，名為中品。如果惡意謾罵僧眾、盜竊一錢、用人發食物、生肉血、裸身穿著外道衣服等，名為下品。二說明從初篇（Prātimokṣa，戒本）生出的罪行。《十誦律》說：『從初篇生出重罪，應當在一切僧眾中懺悔。如果初篇生出輕罪、二篇生出重罪，應當在界外四個比丘眾中懺悔。如果僧殘生出輕罪，應當在一個比丘前懺悔。』《薩婆多論》說：『懺悔法與波逸提（Pāyattika，單墮罪）相同。』前面獨頭偷蘭懺悔法，也應按照從生罪的上中下品懺悔，應當知道。

【English Translation】 English version: A Bhikṣu (monk) who eats impure food is also impure. It is permissible to give a Bhikṣu excess food, except for fire-purified items, the five kinds of seeds, and gold and silver. This has been the case since a Śrāmaṇera (novice monk) receives food. The Daśabhāṇavāra-vinaya (Ten Recitations Vinaya) states: 'All precepts established by the Buddha should be upheld and practiced.' One should not give excess food to senior monks while sitting below them. One should not give food for more than three nights to those who have not received full ordination, but it is permissible to perform Pravāraṇā (invitation) and Upavasatha (observance day) Karmas (actions) for the Sangha (community), although the quorum may not be met. Other Sangha affairs cannot be performed, but one can receive annual offerings. The Vinaya states: 'One should not recite the Vinaya in a crowd; those who do not know it may listen.' The Vinaya-mātṛkā states: 'Having been given the method of repentance, one is considered pure and upholding the precepts.' However, this body cannot transcend birth and death, and it is obstructed from entering hell. The Method of Repenting for Saṃghāvaśeṣa (offenses requiring initial and subsequent meetings of the Sangha) (The Buddha said: 'If one commits a Saṃghāvaśeṣa offense and conceals it, one should undergo Parivāsa (probation) according to the number of days concealed. After undergoing Parivāsa, one should undergo Mānatta (penance) for six nights. After undergoing Mānatta, one should be absolved in a Sangha of twenty monks. If one commits an offense and does not conceal it, the Sangha should give six nights of Mānatta. After undergoing this practice, one should be given absolution Karma in a Sangha of twenty monks. If one commits another offense in the middle of these two practices, one should be given the original punishment according to the offense committed. After undergoing this practice, one should then be absolved. If one is undergoing Parivāsa, after receiving the Karma, thirty-five things are taken away, and eight things are lost while acting below the Sangha. One loses the night, confesses to the Sangha, provides for the Sangha, and acts completely according to the number of days. The Mānatta practice is the same as the separate dwelling practice, except for lodging in the Sangha.') The Method of Repenting for Sthūlātyaya (serious offenses) (There are two kinds of causes for offenses. First, explaining the independent Sthūlātyaya, there are three distinctions, such as destroying the Dharma wheel Sangha, stealing four coins, stealing the Sangha's food, etc., which are called superior. If one destroys the Karma Sangha, steals less than three coins, or has clothing contact with each other, etc., it is called intermediate. If one maliciously scolds the Sangha, steals one coin, uses human hair as food, raw meat and blood, or wears non-Buddhist clothing naked, etc., it is called inferior. Second, explaining offenses arising from the Prātimokṣa (monastic code). The Daśabhāṇavāra-vinaya states: 'If a serious offense arises from the Prātimokṣa, one should repent in the entire Sangha. If a minor offense arises from the Prātimokṣa, or a serious offense arises from the second section, one should repent in a Sangha of four Bhikṣus outside the boundary. If a minor offense arises from Saṃghāvaśeṣa, one should repent before one Bhikṣu.' The Sarvāstivāda-vinaya states: 'The method of repentance is the same as for Pāyattika (expiable offenses).' The method of repenting for the aforementioned independent Sthūlātyaya should also be known according to the superior, intermediate, and inferior grades of offenses arising from the Prātimokṣa.

)。已前三懺罪事非輕悔法。繁密理須精練。自可持律行用是常。餘者博尋終成虛托必欲清蕩即是智人。觀緣執法固無有失。縱舒撰次非學不知徒費時。功未辦前務故闕而不載。必臨機秉御大鈔詳委。

懺波逸提法(悔通僧別故。前列三十。唯據對首。后列九十由貪慢財事輕重二心故。分二位懺舍兩據)。前懺捨墮(佛言。犯捨墮衣不得遣與人作。三衣作波利迦羅衣。若數數著用衣。若凈施應舍已然後作凈。此尼薩耆衣當舍與僧若眾多人若一人不得別眾舍。若舍不成捨得突吉羅。故知三種懺法又。犯通僧別界分二所並委詳思)。

僧中懺法(要須五人以上為受懺者。僧中捨墮有於三種。初明舍財謂離罪緣。中明舍心謂離罪因。后明舍罪除生死業。此之三舍懺法宗途義類通贍)。

初明舍財(三十舍中乞綿作衣。畜貿二寶此之三戒不對於僧。餘者皆通三境。今摘取數犯者以為摽首。舍法有三。初五長之物。二離受衣。三餘雜舍等辯定此三訖。將往僧中。佛言。舍與僧時持往僧中。偏袒右肩脫革屣向上座禮。䠒跪合掌應作如是舍言)大德僧聽。我某甲比丘故畜(一三五八)。事長衣犯捨墮(故離僧伽梨宿犯捨墮。自買得一事衣犯捨墮)。我今舍與僧(一說若知數者隨多少言之。若衣財眾多乃云不憶數也

【現代漢語翻譯】現代漢語譯本：之前的三種懺罪方法並非輕率的悔過之法，需要精細練習。能夠持守戒律並將其應用於日常生活中是常態。其餘的廣泛尋求最終會變成虛假的寄託，務必徹底清除才是智者。觀察因緣並依法執行，自然不會有失誤。縱然舒緩地撰寫次序，如果不是學者，也不知道只是徒勞地浪費時間。在功夫未完成之前，暫且闕而不載。務必臨機應變，詳細參考《大鈔》。

懺波逸提法（懺悔適用於僧團和個人，所以前面列出三十種。僅根據對首懺悔。後面列出九十種，因為貪婪和傲慢，以及財物事情的輕重，分為兩種情況懺悔和捨棄兩種情況）。之前懺悔捨墮（佛說：『犯了捨墮戒，不得將衣服送給他人制作。三衣製作波利迦羅衣，如果經常穿著這些衣服，如果清凈地佈施，應該捨棄之後再做清凈。這件尼薩耆衣應當舍給僧團，無論是眾多人還是一個人，不得私自捨棄。如果捨棄不成功，則犯突吉羅罪。』所以知道有三種懺法。又，犯戒通於僧團和個人，界分兩處都詳細說明了）。

僧中懺法（需要五人以上作為接受懺悔者。僧團中的捨墮有三種。首先說明舍財，即離開罪惡的因緣。中間說明舍心，即離開罪惡的根本原因。最後說明舍罪，即去除生死輪迴的業力。這三種捨棄的懺法，其宗途義理是相通的）。

首先說明舍財（三十種捨墮中，乞求棉花製作衣服，畜養買賣兩種寶物，這三種戒律不適用于僧團。其餘的都適用於三種境界。現在摘取一些常犯的作為標示。捨棄的方法有三種：第一是五種長物，第二是離受衣，第三是其餘雜物等。辨別清楚這三種之後，帶到僧團中。佛說：『舍給僧團時，帶到僧團中，偏袒右肩，脫掉鞋子，向上座禮拜，跪下合掌，應該這樣說：』大德僧眾聽著，我某甲比丘因為故意畜養（一三五八）事長衣，犯了捨墮（因為離開僧伽梨過夜，犯了捨墮。自己買了一件衣服，犯了捨墮）。我現在舍給僧團（說一次，如果知道數量，就隨著多少說出來。如果衣服財物眾多，就說不記得數量了）。

【English Translation】 English version: The previous three methods of repentance are not trivial acts of remorse; they require diligent practice. Being able to uphold the precepts and apply them to daily life is the norm. Extensive seeking of other methods will ultimately lead to false reliance; thorough cleansing is the mark of a wise person. Observing conditions and acting according to the Dharma will naturally prevent errors. Even if composing the order leisurely, if one is not a scholar, one will not know that it is merely a futile waste of time. Before the work is completed, it is temporarily omitted. Be sure to adapt to the situation and refer to the 'Great Commentary' for detailed information.

The Prāyaścittika (Expiation) Dharma (Repentance applies to both the Sangha and individuals, hence the thirty listed earlier, based solely on confession to another person. The ninety listed later are divided into two categories—confession and relinquishment—due to greed, arrogance, and the severity of matters involving possessions).

Previously, repenting for Nissaggiya Pācittiya (Forfeiture and Confession) offenses (The Buddha said, 'Having committed a Nissaggiya Pācittiya offense, one must not send the cloth to others to make clothes. The three robes are made into Parikkhara robes. If one wears these robes frequently, if one gives them purely, one should relinquish them before making them pure. This Nissaggiya robe should be given to the Sangha, whether to many or to one person; it must not be relinquished privately. If the relinquishment is not successful, one commits a Dukkaṭa offense.' Therefore, there are three methods of repentance. Also, offenses apply to both the Sangha and individuals, and are detailed in both boundary locations).

Repentance in the Sangha (Requires five or more people as recipients of the repentance. There are three types of Nissaggiya Pācittiya in the Sangha. First, explaining the relinquishment of possessions, which is to leave the conditions for offenses. Second, explaining the relinquishment of mind, which is to leave the root cause of offenses. Third, explaining the relinquishment of offenses, which is to remove the karma of birth and death. These three types of relinquishment in repentance share the same principles and meanings).

First, explaining the relinquishment of possessions (Among the thirty Nissaggiya Pācittiya offenses, begging for cotton to make clothes, possessing and trading two types of treasures—these three precepts do not apply to the Sangha. The rest apply to all three realms. Now, extracting some commonly committed offenses as markers. There are three methods of relinquishment: first, the five long-lasting items; second, robes received and then separated from; third, other miscellaneous items. After distinguishing these three clearly, bring them to the Sangha. The Buddha said, 'When relinquishing to the Sangha, bring them to the Sangha, expose the right shoulder, take off the shoes, bow to the senior monk, kneel down, and put the palms together, saying thus: 'Venerable Sangha, listen. I, Bhikkhu (name), because of intentionally keeping (one, three, five, eight) extra-long robes, have committed a Nissaggiya Pācittiya offense (because of staying overnight away from the Sanghati robe, have committed a Nissaggiya Pācittiya offense; because of buying a robe myself, have committed a Nissaggiya Pācittiya offense). I now relinquish it to the Sangha (say it once; if you know the number, say it according to the amount. If there are many robes and possessions, say that you do not remember the number).'

。唯除三衣一種以必有數。若衣財多處並隨處舍已。然後懺罪由通染犯故也。乃至罪名多少並具明牒。準律如此不可癡作)。

中明舍心(薩婆多雲。衣已舍罪已悔畜心斷當日明日。或得本財及得異財並不犯。二者衣已舍罪已悔。畜心不斷當日明日得本異財並犯由心染故。三者衣已舍罪未悔畜心斷者。若即日得本財異財犯吉羅。今按諸律論。捨墮還財並由僧量不自專已。或永棄捨。或永入僧。或還本道俗。或通施七眾。如律本斫壞入庫之例等是也。故舍心決絕曾無顧錄。若還本財事同新得如法說凈應本白法。今此律宗言非虛設。既舍與僧心亦無系故。律本云。若不還衣若著用破壞受作三衣。但犯吉羅止是失法之罪)。

舍罪法(佛言。彼舍衣竟。即于僧中懺悔)。

乞懺悔法(準律本後文出當作是乞)大德僧聽。我某甲比丘。故畜(眾多若干)長衣犯捨墮。是衣已舍與僧。今有(眾多若干)波逸提罪。從僧乞懺悔愿僧聽。我某甲比丘懺悔。慈愍故(三說)。

請懺悔主法(佛言。若一住處一切僧並犯罪者不得向有犯者懺悔。有犯者不得與他解罪。若有客比丘未清凈無犯者。當一一往彼所懺悔。若無來者當詣比近清凈眾中懺悔。此比丘當還本住處。余比丘向此比丘說犯名種懺悔。若能如是者名

【現代漢語翻譯】現代漢語譯本：只有三衣（Tricivara，比丘所持有的三種袈裟）是必須有數量限制的。如果衣物錢財很多，就在任何地方捨棄它們，然後懺悔罪過，因為這是由於普遍的染污所致。乃至罪名的多少都要詳細列明。按照戒律應該是這樣，不可糊塗行事）。

中間說明捨棄之心（薩婆多部（Sarvāstivāda）說：『衣物已經捨棄，罪過已經懺悔，斷除繼續擁有的心，當天或第二天，或者得到原來的財物以及得到其他的財物，都不算犯戒。』第二種情況是，衣物已經捨棄，罪過已經懺悔，但繼續擁有的心沒有斷除，當天或第二天得到原來的或其他的財物，都算犯戒，因為心有染著。第三種情況是，衣物已經捨棄，罪過尚未懺悔，斷除繼續擁有的心，如果當天得到原來的或其他的財物，就犯吉羅罪（Dukkata，輕罪）。現在根據各部戒律和論典，捨墮（Nissaggiya Pacittiya，捨墮罪）后歸還財物，都應由僧團衡量決定，不能自己專斷。或者永遠捨棄，或者永遠歸入僧團，或者歸還給原來的道俗，或者普遍施捨給七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）。如戒律中所說的砍壞入庫等例子。』因此，捨棄之心必須堅決，不能有任何顧念。如果歸還原來的財物，就如同新得之物，應如法說凈，按照原來的白法。現在這個律宗的說法並非虛設。既然已經捨棄給僧團，心中也不應再有牽掛。戒律中說：『如果不歸還衣物，如果穿著、破壞、受作三衣，只犯吉羅罪，只是失法之罪）。』

舍罪之法（佛說：『他捨棄衣物完畢，就在僧團中懺悔』）。

乞求懺悔之法（按照戒律原文，後文應作如此乞求）：『大德僧眾請聽，我某甲比丘，故意積蓄（眾多若干）長衣，犯了捨墮罪。這衣物已經捨棄給僧團。現在有（眾多若干）波逸提罪（Pacittiya，單墮罪），從僧團乞求懺悔，愿僧團聽許。我某甲比丘懺悔，因為慈悲的緣故（三說）。』

請懺悔主之法（佛說：『如果一個住處的所有僧人都犯了罪，就不能向有罪的人懺悔。有罪的人也不能為他人解罪。如果有客比丘沒有犯戒且清凈，應當一一前往他們那裡懺悔。如果沒有來者，應當前往鄰近清凈的僧眾中懺悔。這位比丘應當返回原來的住處。其餘的比丘向這位比丘說出所犯的罪名種類，進行懺悔。如果能夠這樣做，就稱為』

【English Translation】 English version: Only the three robes (Tricivara, the three robes held by a bhikkhu) must have a limited number. If there are many clothes and wealth, then abandon them anywhere, and then repent of the sins, because this is due to universal defilement. Even the number of sins must be clearly stated. According to the precepts, it should be like this, and you must not act confusedly).

The middle explains the mind of abandonment (Sarvāstivāda says: 'The clothes have been abandoned, the sins have been repented, and the mind of continuing to possess them has been cut off. On the same day or the next day, or if the original property is obtained and other property is obtained, it is not considered a violation of the precepts.' The second case is that the clothes have been abandoned, the sins have been repented, but the mind of continuing to possess them has not been cut off. If the original or other property is obtained on the same day or the next day, it is considered a violation of the precepts, because the mind is defiled. The third case is that the clothes have been abandoned, the sins have not been repented, and the mind of continuing to possess them has been cut off. If the original or other property is obtained on the same day, a Dukkata (minor offense) is committed. Now, according to the precepts and treatises of various schools, the return of property after Nissaggiya Pacittiya (expiation involving forfeiture) should be decided by the Sangha, and cannot be decided by oneself. Or abandon it forever, or permanently join the Sangha, or return it to the original laity, or universally donate it to the seven assemblies (bhikkhus, bhikkhunis, samaneras, samaneris, sikshamanas, upasakas, and upāsikās). Such as the examples of chopping up and putting into storage as mentioned in the precepts.' Therefore, the mind of abandonment must be firm, and there must be no concern. If the original property is returned, it is like newly acquired property, and it should be purified according to the Dharma, according to the original white Dharma. Now this statement of the Vinaya school is not false. Since it has been abandoned to the Sangha, there should be no more attachment in the heart. The precepts say: 'If the clothes are not returned, if the three robes are worn, damaged, or made, only a Dukkata is committed, which is only a sin of losing the Dharma.').

The method of abandoning sins (The Buddha said: 'After he has finished abandoning the clothes, he repents in the Sangha').

The method of begging for repentance (According to the original text of the precepts, the following should be begged for): 'Venerable Sangha, please listen, I, Bhikkhu so-and-so, deliberately accumulated (many) long robes and committed the offense of expiation involving forfeiture. These clothes have been abandoned to the Sangha. Now there are (many) Pacittiya (expiable offenses), begging for repentance from the Sangha, may the Sangha allow it. I, Bhikkhu so-and-so, repent, for the sake of compassion (said three times).'

The method of inviting the master of repentance (The Buddha said: 'If all the monks in one residence have committed offenses, they cannot repent to those who have committed offenses. Those who have committed offenses cannot absolve others of their sins. If there are guest bhikkhus who have not violated the precepts and are pure, they should go to them one by one to repent. If there are no visitors, they should go to the nearby pure Sangha to repent. This bhikkhu should return to his original residence. The other bhikkhus should tell this bhikkhu the types of offenses committed and repent. If they can do this, it is called'

清凈。五分律云。若有命難因緣。佛開同犯不同犯並得受懺。若無緣者不得。故律云。有二種癡。謂不見犯從犯者。懺悔律闕請法。今準義須應言)大德一心念。我比丘某甲今請大德。為波逸提懺悔主。愿大德為我作波逸提懺悔主。慈愍故(三請未得答其可不)。

和白法(應索欲問和已答云。受波逸提懺悔羯磨)大德僧聽。某甲比丘故畜(眾多若干)長衣犯捨墮。此衣已舍與僧。是中有(眾多若干)波逸提罪。今從眾僧乞懺悔。若僧時到僧忍聽。我比丘某甲。受某甲比丘懺悔白如是(作是白已。告言可爾)。

正舍罪法(其常途謹誦多有繁濫舍過。則無不可妄指藏罪。著用隨犯方言希。故削除有則如后應言)大德一心念。我比丘某甲故畜(眾多若干)長衣犯捨墮。此衣已舍與僧。有(眾多若干)波逸提罪。今向大德發露懺悔不敢覆藏。懺悔則安樂不懺悔不安樂。憶念犯發露知而不敢覆藏愿大德憶我清凈。戒身具足清凈布薩(三說已應語言)自責汝心生厭離(答言爾)。

還衣法(佛言。彼捨墮衣應還此比丘。若不還者犯罪。還法有三。謂五長等有緣者展轉還。非五長者即座還。若無緣五長者明日還。明瞭論中。令一宿間故義須分識)。

初明即座轉付法(佛言。若眾僧多難集。此比丘有因

【現代漢語翻譯】現代漢語譯本：

清凈。《五分律》中說：『如果遇到性命攸關的緊急情況，佛允許共同違犯戒律者和不同違犯戒律者都可以接受懺悔。如果沒有緊急情況，則不允許。』所以律中說：『有兩種愚癡，即不見犯戒和隱瞞犯戒。』懺悔時缺少請法環節，現在根據意義應該說：『大德一心念，我比丘某甲（比丘的法名）今請大德為波逸提（一種戒律名稱）懺悔主，愿大德為我作波逸提懺悔主，慈悲憐憫。』（重複三次請求，如果未得到迴應，詢問是否可以）和白法（應該索取同意，詢問是否和諧，回答說：『接受波逸提懺悔羯磨（一種儀式）』）大德僧聽，某甲比丘（比丘的法名）故意蓄積（很多，若干）長衣，犯了捨墮（一種戒律名稱）。這件衣服已經捨棄給僧團。其中有（很多，若干）波逸提罪。現在向眾僧乞求懺悔。如果僧團時間允許，僧團同意，我比丘某甲接受某甲比丘的懺悔，稟告如上。（這樣稟告完畢，告知說：『可以』）。正式舍罪法（通常背誦的有很多繁瑣和錯誤，捨棄錯誤則沒有不可以的，胡亂指責隱藏的罪過，使用隨意的方言，這些都很少見。所以刪除了一些內容，正確的應該像下面這樣說）大德一心念，我比丘某甲（比丘的法名）故意蓄積（很多，若干）長衣，犯了捨墮。這件衣服已經捨棄給僧團。有（很多，若干）波逸提罪。現在向大德發露懺悔，不敢隱瞞。懺悔則安樂，不懺悔不安樂。憶念犯戒，發露出來，知道卻不敢隱瞞，愿大德記住我的清凈，戒身具足，清凈布薩（一種儀式）。（重複三次說完后，應該說）自我責備，內心生起厭離（回答說：『是』）。還衣法（佛說：『那件捨墮的衣服應該還給這位比丘。如果不還，就犯戒。』還衣的方法有三種：即五長等有因緣的輾轉歸還，非五長等的當場歸還。如果沒有因緣，五長等的明天歸還。《明瞭論》中，讓間隔一夜，所以需要分別認識）。首先說明當場轉交的方法（佛說：『如果眾僧難以聚集，這位比丘有因緣』

【English Translation】 English version:

Purity. The Vinaya-matrika (Five-Part Vinaya) says: 'If there is a life-threatening emergency, the Buddha allows both those who jointly violated the precepts and those who violated them differently to receive repentance. If there is no emergency, it is not allowed.' Therefore, the Vinaya says: 'There are two kinds of ignorance, namely, not seeing the offense and concealing the offense.' Repentance lacks the request for Dharma. Now, according to the meaning, it should be said: 'Great Virtue, concentrate your mind. I, the bhikshu (monk) so-and-so (the bhikshu's Dharma name), now request Great Virtue to be the master of repentance for Payattika (a type of precept). May Great Virtue be my master of repentance for Payattika, with compassion and mercy.' (Repeat the request three times. If there is no response, ask if it is permissible.) The Karma (procedure) of Harmony and Announcement (One should ask for consent and inquire if there is harmony, and answer: 'Accept the Karma of repentance for Payattika') 'Great Virtuous Sangha (monastic community), listen. The bhikshu so-and-so (the bhikshu's Dharma name) intentionally accumulated (many, several) long robes, violating Nissaggiya Pacittiya (a type of precept). This robe has been relinquished to the Sangha. There are (many, several) Payattika offenses within it. Now I beg the Sangha for repentance. If the Sangha has time and agrees, I, the bhikshu so-and-so, accept the repentance of the bhikshu so-and-so. The announcement is as such.' (After making this announcement, inform them: 'It is permissible.') The Formal Method of Relinquishing Offenses (The commonly recited versions often have many complexities and errors. Relinquishing errors is not impermissible, but randomly accusing hidden offenses and using casual dialects are rare. Therefore, some content has been removed. The correct way should be as follows) 'Great Virtue, concentrate your mind. I, the bhikshu so-and-so (the bhikshu's Dharma name), intentionally accumulated (many, several) long robes, violating Nissaggiya Pacittiya. This robe has been relinquished to the Sangha. There are (many, several) Payattika offenses within it. Now I confess and repent to Great Virtue, daring not to conceal them. Repentance brings happiness, non-repentance brings unhappiness. Remembering the offense, revealing it, knowing it but daring not to conceal it, may Great Virtue remember my purity, the completeness of the precepts, and the pure Posadha (a ceremony).' (After repeating three times, one should say) 'Reproach yourself, generate aversion in your heart' (Answer: 'Yes'). The Method of Returning the Robe (The Buddha said: 'That robe subject to relinquishment should be returned to this bhikshu. If it is not returned, an offense is committed.') There are three methods of returning the robe: namely, those with causes and conditions, such as the five long ones, are returned in turn; those not among the five long ones are returned on the spot. If there are no causes and conditions, the five long ones are returned tomorrow. In the Vimuttimagga (Path of Freedom), it is allowed to be separated by one night, so it is necessary to distinguish them separately. First, explain the method of transferring on the spot (The Buddha said: 'If it is difficult for the Sangha to gather, this bhikshu has a cause and condition')

緣事欲遠行者。應問言。汝此衣物與誰。隨彼說便與。是中有一月衣急施衣。過後畜長缽殘藥長衣。此五長戒依此法還之應作如是言)大德僧聽。某甲比丘故畜(眾多若干)長衣犯捨墮。此衣已舍與僧。若僧時到僧忍聽。僧今持是衣與某甲比丘。某甲比丘當還此比丘。白如是。大德僧聽。此某甲比丘故畜(眾多若干)長衣犯捨墮。此衣已舍與僧。僧今持此衣與某甲比丘。某甲比丘當還此比丘。誰諸長老忍。僧持此衣與某甲比丘。某甲比丘當還此比丘者默然。誰不忍者說。僧已忍。持此衣與某甲比丘。某甲比丘當還某甲比丘竟。僧忍默然故是事如是持(僧祇云。知識比丘僧中。得此衣已屏處付與)。

后明即座直付法(若非五長並依此法若是五長曾經宿者亦準此文)大德僧聽。某甲比丘。故離僧伽梨宿(餘二衣乃至回僧物並準著)。犯捨墮。此衣已舍與僧。若僧時到僧忍聽。僧今持此衣還某甲比丘。白如是。大德僧聽。某甲比丘故離僧伽梨宿犯捨墮。此衣已舍與僧僧今持此衣還某甲比丘。誰諸長老忍。僧持此衣還某甲比丘者默然。誰不忍者說僧已忍還某甲比丘衣竟。僧忍默然故是事如是持。

對四人已下對首法(若向四人懺者。舍財文同于上懺罪。須口和三人不得用單白。還財得作直付羯磨如上。佛言。若

【現代漢語翻譯】現代漢語譯本：如果有人因為某些事情要遠行，應該問他說：『你的這些衣物要交給誰？』按照他所說的交給那個人。這裡面有一月衣（一個月內可以使用的衣服）、急施衣（緊急情況下施捨的衣服）。過後，還有畜長缽（長期擁有的缽）、殘藥（剩餘的藥物）、長衣（過長的衣服）。這五種長物，依照這個方法歸還。應該這樣說：『大德僧眾請聽，某甲比丘因為故意持有（很多、若干）長衣，犯了捨墮罪。這件衣服已經舍給僧眾。如果僧眾時機已到，僧眾容忍聽取，僧眾現在把這件衣服交給某甲比丘，某甲比丘應當歸還這件衣服。』白如是（稟告完畢）。『大德僧眾請聽，這位某甲比丘因為故意持有（很多、若干）長衣，犯了捨墮罪。這件衣服已經舍給僧眾。僧眾現在把這件衣服交給某甲比丘，某甲比丘應當歸還這件衣服。』哪位長老容忍僧眾把這件衣服交給某甲比丘，某甲比丘應當歸還這件衣服的，就保持沉默。誰不容忍的，就說出來。僧眾已經容忍，把這件衣服交給某甲比丘，某甲比丘應當歸還某甲比丘完畢。僧眾容忍，因為沉默，所以這件事就這樣執行。』（僧祇律云：認識的比丘在僧眾中得到這件衣服后，在僻靜的地方交給失主）。之後說明當場直接歸還的方法（如果不是五種長物，都依照這個方法；如果是五種長物，曾經過夜的，也參照這個文）。『大德僧眾請聽，某甲比丘因為故意離開僧伽梨（samghari，僧伽梨，大衣）過夜（其餘兩衣，乃至歸還僧眾的物品，都參照這個）。犯了捨墮罪。這件衣服已經舍給僧眾。如果僧眾時機已到，僧眾容忍聽取，僧眾現在把這件衣服歸還給某甲比丘。』白如是（稟告完畢）。『大德僧眾請聽，某甲比丘因為故意離開僧伽梨過夜，犯了捨墮罪。這件衣服已經舍給僧眾，僧眾現在把這件衣服歸還給某甲比丘。』哪位長老容忍僧眾把這件衣服歸還給某甲比丘的，就保持沉默。誰不容忍的，就說出來。僧眾已經容忍，歸還某甲比丘衣服完畢。僧眾容忍，因為沉默，所以這件事就這樣執行。對於四人及以下，使用對首法（如果向四個人懺悔，捨棄財物的文句和上面懺悔罪過相同。需要口頭唱和，三個人不可以只用單白。歸還財物可以做直接歸還羯磨，如上所述。佛說，如果……）

【English Translation】 English version: If someone intends to travel far for some reason, you should ask him, 'To whom do you want to entrust these belongings?' Give them to the person he indicates. Among these are 'one-month robes' (robes that can be used within a month), 'robes for urgent donation' (robes donated in urgent situations), and later, 'long-held bowls' (bowls possessed for a long time), 'leftover medicine' (remaining medicine), and 'long robes' (robes that are too long). These five types of long-term possessions should be returned according to this method. You should say: 'Venerable Sangha, please listen. Bhikshu (monk) so-and-so, because of intentionally keeping (many, several) long robes, has committed a Nissaggiya Pacittiya (an offense requiring forfeiture). This robe has been forfeited to the Sangha. If the Sangha is ready and willing to listen, the Sangha now gives this robe to Bhikshu so-and-so, and Bhikshu so-and-so should return this robe.' Announce thus. 'Venerable Sangha, please listen. This Bhikshu so-and-so, because of intentionally keeping (many, several) long robes, has committed a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha. The Sangha now gives this robe to Bhikshu so-and-so, and Bhikshu so-and-so should return this robe.' Which elders agree that the Sangha should give this robe to Bhikshu so-and-so, and Bhikshu so-and-so should return this robe, remain silent. Whoever disagrees, speak up. The Sangha has agreed to give this robe to Bhikshu so-and-so, and Bhikshu so-and-so should return it to Bhikshu so-and-so. The Sangha agrees, because of silence, so this matter is carried out in this way.' (According to the Sanghika Vinaya, a knowledgeable Bhikshu, having received this robe in the Sangha, gives it to the owner in a secluded place). Next, explain the method of immediate return on the spot (if it is not one of the five long-term possessions, follow this method; if it is one of the five long-term possessions and has been kept overnight, also refer to this text). 'Venerable Sangha, please listen. Bhikshu so-and-so, because of intentionally being separated from his Samghati (Samghati, outer robe) overnight (the other two robes, and even returning items belonging to the Sangha, are also referred to here), has committed a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha. If the Sangha is ready and willing to listen, the Sangha now returns this robe to Bhikshu so-and-so.' Announce thus. 'Venerable Sangha, please listen. Bhikshu so-and-so, because of intentionally being separated from his Samghati overnight, has committed a Nissaggiya Pacittiya. This robe has been forfeited to the Sangha, and the Sangha now returns this robe to Bhikshu so-and-so.' Which elders agree that the Sangha should return this robe to Bhikshu so-and-so, remain silent. Whoever disagrees, speak up. The Sangha has agreed to return the robe to Bhikshu so-and-so. The Sangha agrees, because of silence, so this matter is carried out in this way. For four or fewer people, use the confession before a person method (if confessing to four people, the wording for forfeiting property is the same as the above confession of offenses. It requires verbal agreement, and three people cannot use a single announcement. Returning the property can be done with a direct return Karma, as above. The Buddha said, if...)

欲在三比丘前懺悔者。應至三清凈比丘所。如前舍懺法具修威儀作如是舍言)諸大德聽。我某甲比丘故畜眾多長衣犯捨墮。我今舍與諸大德(作如是舍已應懺本罪。先請懺悔主其請文如上。僧中無異是中懺主。應問餘二比丘言)二長老聽。若長老聽。我受某甲比丘懺悔者。我當受。(彼二比丘答言)可爾(方告懺罪者言可爾。還衣對二人亦爾)。

對一人捨墮法(佛言。若在一比丘前懺悔者。至一清凈比丘所應如法懺。今時行事對首懺多故須明立定式使披尋者易為昭練)。

舍衣法(應將一比丘至自然界中。或在戒場並須盡集。將所犯財並連束一處已。具修威儀如是舍言)大德一心念。我某甲比丘(故畜眾多長衣。故離僧伽梨宿)。犯捨墮今舍與大德(一說)。

請懺悔主法(其文如上僧中所說。懺悔主應為分別罪名。及種與相也。名謂六聚差別種。謂畜長離衣三十事異相謂一多不同。故律云。一名多種住別異。佛言。若犯僧殘罪乃至突吉羅。知而覆藏者應先教作突吉羅懺。后如法懺故知前須委問然後教誨)。

明藏罪法(若案捨墮具足八品。突吉羅二品。根本從生如后所列。覆藏合有六品。初二品覆本墮生。中二覆著用不凈衣生。后二覆僧說戒默然生。並經初夜二夜以去為率)。先懺從生

【現代漢語翻譯】現代漢語譯本對於想要在三位比丘前懺悔的人，應該去三位清凈的比丘那裡。像之前捨棄懺悔法一樣，具足威儀，這樣說：『諸位大德請聽。我某甲（姓名）比丘，因為故意持有過多的長衣，犯了捨墮罪。我現在將這些捨棄給諸位大德。』（這樣捨棄之後，應該懺悔根本罪。先請求懺悔主，請求的文句如上。僧團中沒有異議，就是僧團中的懺悔主。應該問其餘兩位比丘說：）『二位長老請聽。如果長老允許，我接受某甲（姓名）比丘的懺悔，我就接受。』（那兩位比丘回答說：）『可以。』（然後告訴懺罪的人說可以。歸還衣服，對著兩個人也是一樣）。

對於對著一個人捨墮的法（佛說：如果在一位比丘前懺悔，到一位清凈的比丘那裡，應該如法懺悔。現在行事對著一個人懺悔的情況很多，所以需要明確地制定格式，使披閱尋找的人容易明白）。

舍衣法（應該帶一位比丘到自然界中，或者在戒場，並且需要全部聚集。將所犯的財物捆在一起，具足威儀，這樣捨棄說：）『大德一心念。我某甲（姓名）比丘，（因為故意持有過多的長衣，故意離開僧伽梨過夜），犯了捨墮罪，現在捨棄給大德。』（說一遍）。

請求懺悔主法（文句如上面僧團中所說。懺悔主應該分別罪名，以及種類和相狀。名稱是指六聚的差別，種類是指持有長衣、離開衣服三十事的不同，相狀是指一件還是多件的不同。所以律中說：『一名多種住別異。』佛說：如果犯了僧殘罪乃至突吉羅罪，知道而隱瞞的，應該先教他做突吉羅懺悔，然後如法懺悔，所以知道之前需要詳細詢問，然後教導悔過）。

說明隱藏罪的方法（如果按照捨墮，具足八品，突吉羅二品。根本從生，如後面所列。覆蓋隱藏共有六品。最初兩品覆蓋根本墮罪和生罪，中間兩品覆蓋穿著不凈衣所生的罪，後面兩品覆蓋僧團說戒時默然所生的罪。都以經過初夜、二夜以後為標準）。先懺悔從生罪。

【English Translation】 English version For those who wish to confess before three Bhikkhus (monks), they should go to three pure Bhikkhus. Like the previous abandonment confession method, fully equipped with dignified manners, say this: 'Venerable elders, please listen. I, Bhikkhu (name), because of intentionally possessing too many long robes, have committed a Nissaggiya Pacittiya (offense entailing forfeiture). I now abandon these to the venerable elders.' (After abandoning in this way, one should confess the root offense. First, request a confessor, the wording of the request is as above. If there is no objection in the Sangha (monastic community), then that is the Sangha's confessor. One should ask the other two Bhikkhus:) 'Venerable elders, please listen. If the elders permit, I will accept Bhikkhu (name)'s confession, then I will accept it.' (Those two Bhikkhus reply:) 'It is permissible.' (Then tell the one confessing the offense that it is permissible. Returning the robes, it is the same when facing the two people).

The method of Nissaggiya Pacittiya (offense entailing forfeiture) confession before one person (The Buddha said: If confessing before one Bhikkhu, go to one pure Bhikkhu, one should confess according to the Dharma. Now there are many cases of confessing to one person, so it is necessary to clearly establish a fixed format so that those who read and search can easily understand).

The method of abandoning robes (One should take one Bhikkhu to a natural boundary, or to a monastic assembly, and all must gather. Tie the offending items together, fully equipped with dignified manners, and abandon them saying:) 'Venerable elder, pay attention with one mind. I, Bhikkhu (name), (because of intentionally possessing too many long robes, intentionally staying overnight away from the Sanghati (outer robe)), have committed a Nissaggiya Pacittiya (offense entailing forfeiture), now I abandon it to the venerable elder.' (Say it once).

The method of requesting a confessor (The wording is as above, as said in the Sangha. The confessor should distinguish the name of the offense, as well as the type and characteristics. The name refers to the differences in the six groups, the type refers to the differences in possessing long robes and being separated from robes for thirty matters, and the characteristics refer to the difference between one or many items. Therefore, the Vinaya (monastic rules) says: 'One name, many types, different dwellings.' The Buddha said: If one commits a Sanghadisesa (offense requiring initial and subsequent meetings of the Sangha) offense or even a Dukkhata (minor offense), and knowingly conceals it, one should first teach them to do a Dukkhata (minor offense) confession, and then confess according to the Dharma, so it is known that one needs to inquire in detail before teaching repentance).

The method of clarifying concealed offenses (If according to Nissaggiya Pacittiya (offense entailing forfeiture), there are eight categories, and two categories of Dukkhata (minor offense). The root offense arises as listed later. Concealment has a total of six categories. The first two categories conceal the root offense and the arising offense, the middle two conceal the offenses arising from wearing impure robes, and the last two conceal the offenses arising from remaining silent during the Sangha's recitation of the precepts. All are based on the standard of passing the first and second nights). First confess the arising offense.

罪(其八品小罪。應總請一懺悔主。文同波逸提。唯以突吉羅懺悔主為異。次正懺悔覆藏罪)大德一心念。我比丘某甲。故畜眾多長衣。犯眾多波逸提罪。經夜覆藏隨夜展轉覆藏(並著用犯舍衣突吉羅罪。經夜覆藏。隨夜展轉覆藏。經僧說戒默妄語犯突吉羅罪。經夜覆藏。隨夜展轉覆藏。並據有言之)。並犯突吉羅罪不憶數。今向大德發露懺悔。更不敢作。愿大德憶我(一說余治罪立誓並如上)。

懺悔二根本小罪法(善見云。犯捨墮衣不捨而著隨著得突吉羅。律云。僧說戒時乃至三問。憶念罪而不發露者突吉羅)大德一心念。我某甲比丘犯著用不凈衣及經僧說戒默妄語。並犯突吉羅罪各不憶數。今向大德發露懺悔更不敢作。愿大德憶我(一說余詞同上。此並據有犯者言之。上來從生根本律合前後兩懺不出正文。今義準諸懺理例可解。故立正儀想無疑濫)。

懺根本罪法(應對前懺主言)大德一心念。我比丘某甲故畜長衣不說凈犯捨墮。此衣已舍與大德。有眾多波逸提罪。今向大德發露懺悔不敢覆藏(余文如上僧中乃至呵治立誓還衣諸法並準前條其犯舍財已用壞盡。必委種相及九十事並同懺悔)。

懺后墮法(大同三十中。唯無財舍為異。若懺前品從生八種。或有或無如新衣過。量著用並犯理須準

【現代漢語翻譯】現代漢語譯本罪（指第八品的小罪，應當總共請一位懺悔主，文法與波逸提罪相同，只是以突吉羅懺悔主為不同之處。接下來是正式懺悔覆藏罪）大德請一心念：我比丘某甲，故意積蓄眾多長衣，犯了眾多波逸提罪，經過一夜覆藏，隨著夜晚輾轉覆藏（以及穿著犯舍衣的突吉羅罪，經過一夜覆藏，隨著夜晚輾轉覆藏，經過僧眾說戒默不作聲的妄語犯突吉羅罪，經過一夜覆藏，隨著夜晚輾轉覆藏，以上都是根據實際情況而言）。並犯了不記得次數的突吉羅罪，現在向大德發露懺悔，以後再也不敢做了。愿大德記住我（其他如治罪立誓等都如上）。懺悔二根本小罪法（《善見律毗婆沙》說：『犯捨墮衣不捨而穿著，隨著穿著得到突吉羅罪。』律中說：『僧眾說戒時乃至三問，憶念罪而不發露的人犯突吉羅罪』）大德請一心念：我某甲比丘犯了穿著不凈衣以及經過僧眾說戒默不作聲的妄語，並犯了不記得次數的突吉羅罪，現在向大德發露懺悔，以後再也不敢做了。愿大德記住我（其他詞語同上，這裡都是根據有犯者而言。以上從生根本律合併前後兩次懺悔，沒有正文。現在根據各種懺悔的道理和慣例可以理解，所以設立正式的儀式，想來不會有疑問和錯亂）。懺根本罪法（應該對前面的懺悔主說）大德請一心念：我比丘某甲故意積蓄長衣，不說凈而犯捨墮罪，這件衣服已經舍給大德。還有眾多波逸提罪，現在向大德發露懺悔，不敢覆藏（其他文句如僧眾中乃至呵斥、治罪、立誓、還衣等法，都參照前面的條文，如果所犯的舍財已經用完損壞，必須詳細說明情況以及九十事，都一同懺悔）。懺悔后墮法（與三十捨墮中的內容大同小異，只是沒有財物捨棄的不同。如果懺悔前面品類的罪，從生根本的八種罪，或者有或者沒有，如新衣過量穿著，都必須按照準則進行）

【English Translation】 English version Sin (referring to minor sins in the eighth category, requiring one confessor in total, with the procedure similar to that for Pācittiya sins, except for the use of a Dukkata confessor. Next is the formal confession of concealed sins): Reverend Sir, please listen attentively: I, Bhikkhu (name), intentionally accumulated many long robes, committing numerous Pācittiya sins. I concealed them overnight, and with each passing night, the concealment continued (as well as the Dukkata sin of wearing a robe that should be forfeited, concealing it overnight, and with each passing night, the concealment continued; the Dukkata sin of remaining silent during the Sangha's recitation of the precepts, which is a form of false speech, concealing it overnight, and with each passing night, the concealment continued; the above is based on actual circumstances). I have also committed countless Dukkata sins. Now, I confess and repent to the Reverend Sir, and I dare not do it again. May the Reverend Sir remember me (other matters such as punishment and vows are as above). Confession of Two Fundamental Minor Sins (The Samantapāsādikā states: 'Committing a Sanghādisesa sin by wearing a robe that should be forfeited without forfeiting it results in a Dukkata sin with each wearing.' The Vinaya states: 'During the Sangha's recitation of the precepts, even after being asked three times, those who remember their sins but do not confess them commit a Dukkata sin.) Reverend Sir, please listen attentively: I, Bhikkhu (name), have committed the sin of wearing an impure robe and remaining silent during the Sangha's recitation of the precepts, which is a form of false speech, and I have committed countless Dukkata sins. Now, I confess and repent to the Reverend Sir, and I dare not do it again. May the Reverend Sir remember me (other words are the same as above, and this is based on those who have committed the offenses. The above combines the two confessions from the beginning of the fundamental Vinaya, without the main text. Now, based on the principles and conventions of various confessions, it can be understood, so a formal ceremony is established, and it is thought that there will be no doubts or confusion). Confession of a Fundamental Sin (Should be said to the confessor): Reverend Sir, please listen attentively: I, Bhikkhu (name), intentionally accumulated long robes, did not declare them pure, and committed a Sanghādisesa sin. This robe has been forfeited to the Reverend Sir. I have also committed numerous Pācittiya sins. Now, I confess and repent to the Reverend Sir, and I dare not conceal them (other sentences such as rebuke, punishment, vows, and returning robes in the Sangha should be referred to the previous article. If the forfeited property has been used up and damaged, the details and the ninety matters must be explained in detail and confessed together). Confession of Subsequent Offenses (Largely the same as the thirty Sanghādisesa offenses, except for the absence of forfeiting property. If confessing offenses from the previous categories, the eight kinds of sins from the beginning, either present or absent, such as wearing new robes in excess, must be followed according to the rules)

懺。如妄語掘地無因而犯亦不必並通。宜隨犯多少稱實前懺不得在根本。后以佛制在前。若懺根本別眾得開不同三十。其請懺悔主文如上說。若正悔本罪文。少有別應言)大德一心念。我某甲比丘。犯故妄語波逸提罪(余有隨稱)。不憶數(但犯單墮多不憶實。自有憶者隨有言之實而非謬)。今向大德發露懺悔不敢覆藏(余詞如上。乃至呵責立誓亦爾)。

懺波羅提提舍尼法(謂在村巷中。從非親尼自手受食。或食尼指授食等。諸律令請一人為懺主說罪名種一說便止其詞曰)大德一心念。我某甲比丘。食比丘尼指授食。犯波羅提提舍尼罪不憶數。大德我犯可呵法所不應為。今向大德悔過。(僧祇云前人應問言)汝見罪不。(答言)見。(應呵責言)慎莫更作。(答言)頂戴持。

懺突吉羅法(佛言。若故作者犯應懺突吉羅。又犯非威儀突吉羅。若不故作但犯突吉羅。律本具明故誤二心唱言兩罪條別。諸師不披律部但以五懺為宗。遂即雷同一概輕重共同懺蕩且五懺明義止是別時。偷蘭及墮有無多少立法非一。理須顯明。凡語難依聖言易信。故毗尼母云。若故作者對一人說懺。誤作者責心懺。此則與律符同。何得故執。如律呵責揵度及明瞭論。薩婆多等各有明據。非唯抑度義。須謹依余有從生根本九品不同。

【現代漢語翻譯】現代漢語譯本：懺悔。如果因為虛妄語而無緣無故地觸犯戒律，也不必全部通報。應該根據所犯戒律的多少如實地在懺悔前陳述，但不得涉及根本戒。之後要按照佛制在前。如果懺悔根本戒，可以開啟別眾懺悔，這與三十懺不同。請懺悔的主文如上所述。如果正是懺悔本罪的文句，略有不同，應該說：『大德一心念。我某甲比丘（僧人）。犯了故意妄語波逸提罪（如果犯了其他罪，隨罪名陳述）。不記得次數（只是犯了單墮罪，大多不記得具體次數。如果自己記得，就如實說，不要有錯謬）。現在向大德發露懺悔，不敢隱瞞（其餘詞句如上，乃至呵責立誓也是如此）。』懺悔波羅提提舍尼罪法（指在村巷中，從非親近的比丘尼手中接受食物，或者比丘尼指點食物等。各種律令請一人作為懺悔的主持人，說罪名，一種罪名說一遍即可，其詞句是）：『大德一心念。我某甲比丘。吃了比丘尼指點給的食物。犯了波羅提提舍尼罪，不記得次數。大德，我犯了應該呵責的法，不應該做的事情。現在向大德悔過。』（僧祇律中說，前面的人應該問：）『你見到罪了嗎？』（回答說：）『見到了。』（應該呵責說：）『謹慎，不要再犯。』（回答說：）『頂戴奉持。』懺悔突吉羅罪法（佛說：如果故意犯戒，應該懺悔突吉羅罪。又犯了非威儀突吉羅罪。如果不是故意犯戒，只是犯了突吉羅罪。律本中詳細說明了故意和誤犯兩種情況，唱誦時要區分兩種罪行。各位法師不研讀律部，只是以五懺為宗旨，於是就雷同地將輕重罪行一起懺悔。而且五懺明義只是在特定時間。偷蘭罪和墮罪，有無多少的立法都不一樣。理應明確說明。凡夫的話難以相信，聖人的話容易相信。所以毗尼母中說：如果故意犯戒，就對一人說懺悔。誤犯戒，就責心懺悔。這與律的規定相符。為何要固執己見？如律中的呵責揵度以及明瞭論，薩婆多等各有明確依據。並非只是抑制自己的想法。必須謹慎依據，其餘還有從生根本九品的不同。

【English Translation】 English version: Repentance. If one violates a precept due to false speech without a specific cause, it is not necessary to report everything in detail. One should truthfully state the number of precepts violated before the repentance, but it should not involve the fundamental precepts (根本戒). Afterwards, follow the Buddha's established rules. If repenting for a fundamental precept, a separate assembly repentance (別眾懺悔) can be initiated, which differs from the Thirty Repentances. The main text for requesting repentance is as described above. If it is the text for repenting the original offense, there is a slight difference, and one should say: 'Venerable ones, listen with one mind. I, the Bhikshu (monk) so-and-so, have committed the offense of intentional false speech, a Payantika (波逸提) offense (if other offenses are committed, state the name of the offense accordingly). I do not remember the number of times (mostly for single offenses, one often does not remember the exact number. If one remembers, state it truthfully without error). Now I confess and repent to the Venerable ones, not daring to conceal it (the remaining words are as above, including admonishment and vows).' The method of repenting for a Pratidesaniya (波羅提提舍尼) offense (referring to receiving food from a non-related Bhikshuni (比丘尼) in a village or alley, or the Bhikshuni pointing out food, etc. Various Vinaya (律) rules require requesting one person as the repentance leader, stating the name of the offense, and stating each offense once. The wording is): 'Venerable ones, listen with one mind. I, the Bhikshu so-and-so, have eaten food pointed out by a Bhikshuni. I have committed a Pratidesaniya offense, and I do not remember the number of times. Venerable ones, I have committed a blameworthy act that should not be done. Now I repent to the Venerable ones.' (The Sanghika (僧祇) Vinaya says that the person in front should ask:) 'Do you see the offense?' (Answer:) 'I see it.' (One should admonish:) 'Be careful not to do it again.' (Answer:) 'I will uphold it with reverence.' The method of repenting for a Dukkata (突吉羅) offense (The Buddha said: If one commits an offense intentionally, one should repent for a Dukkata offense. Also, one commits a non-decorum Dukkata offense. If one does not commit an offense intentionally, but only commits a Dukkata offense. The Vinaya texts clearly explain the difference between intentional and unintentional offenses, and the chanting should distinguish between the two types of offenses. The teachers do not study the Vinaya texts, but only focus on the Five Repentances, thus uniformly repenting for both light and heavy offenses together. Moreover, the meaning of the Five Repentances is only for specific times. The establishment of laws for Thullaccaya (偷蘭) and Patita (墮) offenses, whether present or absent, in what quantity, is not uniform. It should be clearly explained. The words of ordinary people are difficult to believe, but the words of the saints are easy to believe. Therefore, the Vinaya-matrika (毗尼母) says: If one commits an offense intentionally, one should confess to one person. If one commits an offense unintentionally, one should repent in one's heart. This is in accordance with the Vinaya rules. Why be stubborn? As in the Admonishment Khandhaka (呵責揵度) and the Samantapasadika (明瞭論), the Sarvastivada (薩婆多) and others all have clear evidence. It is not just suppressing one's own thoughts. One must carefully rely on it, and there are other differences in the nine grades from the root of existence.

並如上準酌例取)。正明懺儀(律並無文。準用前法理通除滅。前明故作者先請懺主云)大德一心念。我某甲比丘。請大德為突吉羅懺悔主。愿大德為我作突吉羅懺悔主。慈愍故(三請)。

舍罪法(從生根本明須兩識種相多少並委審詳。應對前人作是言)大德一心念。我某甲比丘。故不齊整著僧伽梨(余有準著)。犯一突吉羅罪。今向大德發露懺悔更不敢作。愿大德憶我(一說呵責立誓如前)。

誤作懺法(具修威儀。心生慚愧口言)我某甲比丘。誤不齊整著僧伽梨。犯一突吉羅罪。我今自責心悔過(一說)。

雜法住持篇第十

六念法(律中並有其事。而文意散落正本出在僧祇。而彼言略意廣。又當世盛行故須義加云)。

第一念知日月數(僧祇云。念知月一日乃至十四日十五日。月大月小悉應知之。五分云。諸比丘應知半月數。知布薩日悔過清凈。律云。念知黑月白月兩種數法。若入聚落先須知之。此則具含道俗兩法應作念言)今朝黑月小一日(乃至十四日言之。若大言大也。其白月者以純大故。但言今朝白月一日。乃至十五日)。

第二念知食處(僧祇云。清旦當作施食念等。今以諸部會通。隨實作念言)我常乞食。(若言)我常自食已食。(若言)我常食僧食(若不

【現代漢語翻譯】現代漢語譯本：（與上述類似，酌情處理）。正式說明懺悔儀式（戒律中沒有相關條文，參照之前的方法，道理上可以消除罪過。之前說明，故意犯錯的人先要請懺悔主持人說）：『大德，請一心念誦。我某甲（你的名字）比丘，請大德作為我的突吉羅（輕罪）懺悔主持人。愿大德作為我的突吉羅懺悔主持人，慈悲憐憫我（重複三次）。』舍罪之法（從根本上要明白，需要詳細瞭解兩種識種的多少和狀態。面對懺悔主持人，這樣說）：『大德，請一心念誦。我某甲比丘，因為沒有整齊地穿著僧伽梨（袈裟，其餘情況參照穿著），犯了一項突吉羅罪。現在向大德坦白懺悔，以後再也不敢這樣做了。愿大德記住我的話（重複呵責和立誓，如前所述）。』誤作懺法（具足威儀，心中生起慚愧，口中說）：『我某甲比丘，因為不小心沒有整齊地穿著僧伽梨，犯了一項突吉羅罪。我現在自我責備，內心懺悔（說一遍）。』雜法住持篇第十六念法（戒律中都有這些事情，但是文字散落在各處，正本出自《僧祇律》。《僧祇律》的說法簡略但含義廣泛，而且當今世上非常流行，所以需要加以解釋）：第一念，知日月數（《僧祇律》說：『要念知每月初一到十四、十五日，月大月小都要知道。』《五分律》說：『各位比丘應該知道半個月的日數，知道布薩（每半月舉行的誦戒儀式）的日子，懺悔清凈。』戒律說：『要念知黑月（陰曆月末）白月（陰曆月初）兩種日數計算方法。如果進入村落，首先要知道這些。』這裡包含了世俗和出世俗兩種方法，應該這樣唸誦）：『今天黑月小一日（一直說到十四日，如果是大月就說大月。白月因為都是大月，所以只說：『今天白月一日』，一直說到十五日）。』第二念，知食處（《僧祇律》說：『清晨應該作佈施食物的念頭等等。』現在綜合各部的說法，根據實際情況唸誦）：『我常常乞食。』（或者說）『我常常自己吃飯，已經吃過了。』（或者說）『我常常吃僧眾的食物（如果不

【English Translation】 English version: (Similar to the above, handle with discretion). Officially explain the repentance ceremony (there are no relevant articles in the precepts, refer to the previous method, and it is reasonable to eliminate sins. Previously stated that those who deliberately commit mistakes should first ask the repentance host to say): 'Venerable, please recite with one mind. I, so-and-so (your name) Bhikkhu, ask the Venerable to be my repentance host for Dukkata (minor offense). May the Venerable be my repentance host for Dukkata, with compassion and mercy (repeat three times).' The method of relinquishing sins (from the root, it must be understood that the quantity and state of the two types of consciousness seeds need to be understood in detail. Facing the repentance host, say this): 'Venerable, please recite with one mind. I, so-and-so Bhikkhu, because I did not wear the Sanghati (袈裟, Kasaya) neatly (refer to wearing in other situations), committed a Dukkata offense. Now I confess and repent to the Venerable, and I will never dare to do it again. May the Venerable remember my words (repeat the rebuke and vow, as before).' Mistaken repentance method (fully equipped with dignity, with shame arising in the heart, say in the mouth): 'I, so-and-so Bhikkhu, because I accidentally did not wear the Sanghati neatly, committed a Dukkata offense. I now blame myself and repent in my heart (say once).' Chapter Ten of Miscellaneous Dharma Abiding Six Recollections (these things are all in the precepts, but the words are scattered everywhere, and the original is from the Sanghika-vinaya. The Sanghika-vinaya's statement is brief but its meaning is broad, and it is very popular in the world today, so it needs to be explained): The first recollection is to know the number of days and months (the Sanghika-vinaya says: 'You must remember to know the first to fourteenth and fifteenth days of each month, and you must know whether the month is large or small.' The Sarvastivada vinaya says: 'All Bhikkhus should know the number of half months, know the day of Uposatha (a bi-monthly ceremony of reciting the precepts), and repent and purify themselves.' The precepts say: 'You must remember to know the two methods of calculating the number of dark months (end of the lunar month) and white months (beginning of the lunar month). If you enter a village, you must first know these.' This contains both secular and supramundane methods, and should be recited like this): 'Today is the first day of the dark month, small (continue to the fourteenth day, if it is a large month, say large month. The white month is always a large month, so just say: 'Today is the first day of the white month', continue to the fifteenth day).' The second recollection is to know the place of food (the Sanghika-vinaya says: 'In the early morning, you should have the thought of giving food, etc.' Now, combining the statements of various sections, recite according to the actual situation): 'I often beg for food.' (Or say) 'I often eat by myself, and I have already eaten.' (Or say) 'I often eat the food of the Sangha (if not

常定者應作是念言)我無請處今乞食(若食已食。若檀越及僧常食等例知)。若言今有請處念自訃。(若言)我有請．處．今依背緣(佛言。若迦提月中。若施衣若病等並開背請)。若言我有請處今舍與人(佛言。若一日受眾多請自受一請。餘者施與人言。長老我應往彼今佈施汝。僧祇云。我今得食施與某甲比丘乃至沙彌尼)。若言我某甲比丘。今朝檀越施與正食。回施比丘某甲。檀越於我不繫我當食(三說十誦云。此念法唯五種人得作。謂阿蘭若獨住遠行長病饑時。依親里住人如此得行心念)。

第三念知受戒時夏數(僧祇云。日日自憶若干臘。諸部律論皆爾應言)我于某年某月某日某時(若干影)。受具戒今無夏(后若有夏隨多少稱)。

第四念知衣缽受凈(僧祇云。當憶受持三衣。及不受持作凈施者)。我今三衣缽具並受持。長財並說凈(後有不受持不說凈者。隨有念持念說念多少等)。

第五念知食同別(僧祇云。念別眾食又應念言)我不別眾食(若準佛言別。眾食有八緣。開者應白入。若無別眾食緣者白出若有者白言)我有別眾食緣(作此白已得食)。

第六念身強羸(僧祇云念若病不病)。應言我今不病堪行道(若有病者應言)我有病念須療治。

白同利食前後入聚落法

【現代漢語翻譯】現代漢語譯本常住的比丘應當這樣想：『我沒有被邀請，現在去乞食』（如果已經被邀請，無論是檀越（dānyuè，施主）的邀請，還是僧團的常食，都依此類推）。如果說『我現在有邀請』，就應該自己宣告。（如果說）『我現在有邀請，現在放棄這個因緣』（佛陀說，如果在迦提月（jiā tí yuè，印度歷的八月），或者爲了佈施衣服，或者生病等情況，都可以放棄邀請）。如果說『我現在有邀請，現在把它施捨給別人』（佛陀說，如果一天接受了很多邀請，自己接受一個，其餘的施捨給別人，說：『長老，我應該去那裡，現在佈施給你。』僧祇律（sēng qí lǜ）中說：『我現在得到食物，施捨給某甲比丘，乃至沙彌尼（shāmíní，小沙彌尼）』）。如果說『我某甲比丘，今天早上檀越佈施給我正食，回施給比丘某甲。檀越對我沒有約束，我應當食用』（《十誦律》（shísòng lǜ）中說，這種念法只有五種人可以做：住在阿蘭若（ā lán ruò，寂靜處）的，獨自居住的，遠行的，長期生病的，飢餓的時候。依靠親戚朋友居住的人，可以這樣用心念）。

第三，憶念受戒時的夏臘（xià là，出家年數）（僧祇律中說，每天自己憶念若干夏臘。各部律論都是這樣，應該說）『我于某年某月某日某時（若干影），受具足戒，現在沒有夏臘』（以後如果有夏臘，隨著多少稱說）。

第四，憶念衣服和缽（bō，食器）的受持和作凈（sān yī bō，三衣指僧侶所持的三種袈裟；作凈指通過一定儀式使物品可以被再次使用）（僧祇律中說，應當憶念受持三衣，以及不受持而作凈施捨的）。『我現在三衣缽具都受持，長財（cháng cái，指非生活必需品）也說了凈』（以後有不受持，不說凈的，隨著有念持，念說，念多少等情況而定）。

第五，憶念食物是同食還是別眾食（bié zhòng shí，指僧團的公共食物）（僧祇律中說，憶念別眾食，又應該念說）『我不別眾食』（如果按照佛陀所說，別眾食有八種因緣，允許別眾食的應該稟白入眾，如果沒有別眾食的因緣，就稟白出衆，如果有別眾食的因緣，就稟白說）『我有別眾食的因緣』（作此稟白后可以食用）。

第六，憶念身體是強壯還是虛弱（僧祇律中說，憶念是否生病）。應該說『我現在沒有生病，可以修行』（如果有病，應該說）『我生病了，需要治療』。

白同利食前後入聚落法（bái tóng lì shí qián hòu rù jù luò fǎ，關於共同利益的食物，以及前後進入村落的規定）

【English Translation】 English version A monk who resides permanently should think thus: 'I have not been invited, now I go to beg for food' (If already invited, whether by a Dānapati (dānyuè, benefactor) or for the Sangha's regular meal, the same applies). If saying 'I have an invitation now,' one should announce it oneself. (If saying) 'I have an invitation now, I relinquish this opportunity' (The Buddha said, if it is in the month of Kārtika (jiā tí yuè, eighth month of the Indian calendar), or for the donation of robes, or due to illness, etc., one may relinquish the invitation). If saying 'I have an invitation now, I donate it to someone else' (The Buddha said, if one receives many invitations in a day, accept one for oneself and donate the rest to others, saying: 'Elder, I should go there, now I donate this to you.' The Saṃghika (sēng qí lǜ) says: 'I have now obtained food, I donate it to Bhikṣu so-and-so, even to Śrāmaṇerikā (shāmíní, novice nun)'). If saying 'I, Bhikṣu so-and-so, this morning the Dānapati donated regular food to me, I donate it back to Bhikṣu so-and-so. The Dānapati has no restrictions on me, I should eat it' (The Daśabhāṇavāra (shísòng lǜ) says that this method of mindfulness can only be done by five types of people: those living in the Araṇya (ā lán ruò, quiet place), those living alone, those traveling far, those chronically ill, and those who are hungry. Those who live relying on relatives and friends can use this mindfulness).

Third, remember the number of years since ordination (xià là, monastic age) (The Saṃghika says that one should remember the number of years every day. All the Vinaya texts say the same, one should say) 'I, on such-and-such year, month, day, and time (so many shadows), received full ordination, now I have no years' (If there are years later, state the number accordingly).

Fourth, remember the acceptance and purification of robes and bowl (bō, eating utensil) (The Saṃghika says that one should remember accepting the three robes, and those that are not accepted but purified and donated). 'I now accept all three robes and bowl, and have declared the purification of long possessions (cháng cái, non-essential items)' (If there are those not accepted or purified later, it depends on the mindfulness of acceptance, declaration, and the amount, etc.).

Fifth, remember whether the food is shared or separate (bié zhòng shí, referring to the communal food of the Sangha) (The Saṃghika says that one should remember separate meals, and should also say) 'I do not eat separately from the Sangha' (If, according to the Buddha's words, there are eight reasons for eating separately, those who are allowed to eat separately should report to the Sangha, if there is no reason for eating separately, one should report to leave the Sangha, if there is a reason for eating separately, one should report) 'I have a reason for eating separately' (After making this report, one may eat).

Sixth, remember whether the body is strong or weak (The Saṃghika says to remember whether one is sick or not). One should say 'I am not sick now, I am able to practice' (If one is sick, one should say) 'I am sick, I need treatment'.

Rules regarding sharing beneficial food and entering villages before and after (bái tóng lì shí qián hòu rù jù luò fǎ, regarding food for common benefit, and the rules for entering villages before and after).

(爾時羅閱城中。眾僧大有請處皆畏慎不敢入城受請。佛言。聽諸比丘相囑授入城。應告同請比丘如是言)大德一心念。我某甲比丘。先受某甲請今有某緣事。欲入某處聚落。至某家白大德知(佛言。若囑授已欲至村而中道還。或詣不至所囑家。或囑至白衣家。乃更至庫藏處尼寺中。若即白衣家還出如是等。皆失前囑授。若欲往者當更囑授除施衣時者。謂迦提一月五月。除此已餘時中勸化作食。並施衣者若迦提時通開)。

白非時入聚落法(佛言。若入聚落當囑同住比丘而不出。囑法前條亦爾。僧祇云。食雖早竟若入即名非時。既無正文應義設言)長老我非時入聚落(十誦律云)至某城邑聚落。某甲舍(前人言)可爾。

作餘食法(佛言。若比丘食有二種。一者不正食。謂根食枝葉華果食。油胡麻黑石蜜磨細末。若粥出釜持草畫之。無處非食非請非足食。二者正食。謂飯麨乾飯魚肉等是請是食是足。若於正食中。若食飽足已舍威儀。不作餘食法得而食之。咽咽波逸提。若依僧祇但前食堪足飽食。咽咽已舍威儀者。若更食即名犯足。又依律本。諸比丘。受不作餘食法者。見上座來告云。我受不作餘食法便不須起而得食竟故知前境是足。若起須作餘食法。又尼敬僧戒中亦爾。故知尼亦有餘食法。若犯足者持食

【現代漢語翻譯】現代漢語譯本（當時在羅閱城中，許多僧人都被邀請，但都畏懼謹慎，不敢進城接受邀請。佛說：『允許各位比丘互相囑託，然後進城。應該告知一同被邀請的比丘這樣說：』）『大德，請一心念。我某甲（姓名）比丘，先前接受了某甲（姓名）的邀請，現在因為某種緣故，想要進入某處的村落，到某家（姓名）去，告知大德您。』（佛說：『如果囑託完畢后想要去村落，但在半路返回，或者沒有去到所囑託的家，或者囑託去白衣（在家信徒）家，卻去了庫藏處或尼寺中，或者立即從白衣家返回，像這些情況，都喪失了之前的囑託。如果想要前往，應當重新囑託，除了佈施衣服的時候。』這裡指的是迦提（Kathina，僧衣功德月）的一個月或五個月。除了這段時間，其餘時間勸募化緣做食物，以及佈施衣服，如果是迦提時，則全部開放）。

白非時入聚落法（佛說：『如果進入村落，應當囑託同住的比丘，自己不外出。囑託的方法與前面的條款相同。』僧祇律中說：『即使食物很早就吃完了，如果進入村落，就叫做非時。』既然沒有明確的經文，應該根據義理假設說）長老，我非時進入村落（《十誦律》中說）到某城邑或村落，某甲（姓名）的家（被告知的人說）可以。

作餘食法（佛說：『比丘的食物有兩種。一種是不正食，指的是根、莖、葉、花、果實等食物，以及油、胡麻、黑石蜜磨成的細末。如果是粥，從鍋里拿出來後用草劃一下。沒有地方不是食物，沒有地方不是邀請來的食物，沒有地方不是充足的食物。』第二種是正食，指的是米飯、炒麵、乾飯、魚肉等，是邀請來的食物，是食物，是充足的食物。如果在正食中，如果吃飽喝足后，捨棄威儀，不做餘食法就吃東西，每嚥一口都犯波逸提（Payantika，一種罪名）。如果按照僧祇律，只要之前的食物足夠吃飽，每嚥一口都捨棄了威儀，如果再吃就叫做犯足。又按照律本，各位比丘，接受不作餘食法的人，見到上座來，就告訴他說：『我接受不作餘食法』，便不需要起身就可以吃完。因此可知前面的情況是足夠了。如果起身，就需要作餘食法。尼眾的敬僧戒中也是這樣。因此可知尼眾也有餘食法。如果犯足，就拿著食物

【English Translation】 English version (At that time, in the city of Rajagriha, many monks were invited, but they were all fearful and cautious, not daring to enter the city to accept the invitations. The Buddha said, 'Allow the bhikshus to entrust each other and then enter the city. They should inform the bhikshu who was invited together, saying: ') 'Venerable, please concentrate your mind. I, Bhikshu so-and-so (name), previously accepted the invitation of so-and-so (name), and now, for some reason, I want to enter a certain village and go to the house of so-and-so (name), informing you, Venerable.' (The Buddha said, 'If, after entrusting, one wants to go to the village but returns halfway, or does not go to the entrusted house, or entrusts to go to a layman's house but goes to a treasury or a nunnery, or immediately returns from the layman's house, like these situations, all lose the previous entrustment. If one wants to go, one should entrust again, except for the time of giving robes.' This refers to one month or five months of Kathina (the robe-offering month). Except for this period, at other times, soliciting alms to make food, as well as giving robes, if it is Kathina time, then it is all open).

The rule of entering a village at an improper time (The Buddha said, 'If entering a village, one should entrust the bhikshu who lives together, and not go out oneself. The method of entrusting is the same as the previous clause.' The Sanghika Vinaya says, 'Even if the food is finished early, if one enters the village, it is called improper time.' Since there is no clear sutra text, one should assume according to the meaning) Elder, I am entering the village at an improper time (The Ten Recitation Vinaya says) to a certain city or village, the house of so-and-so (name) (The person being informed says) Okay.

The rule of making leftover food (The Buddha said, 'There are two kinds of food for bhikshus. One is improper food, which refers to roots, stems, leaves, flowers, fruits, and finely ground powder made from oil, sesame, and black rock honey. If it is porridge, draw a line with grass after taking it out of the pot. There is no place that is not food, no place that is not invited food, no place that is not sufficient food.' The second is proper food, which refers to rice, fried noodles, dried rice, fish, meat, etc., which are invited food, are food, and are sufficient food. If in proper food, if after eating and drinking one is full, one abandons the demeanor, and eats without making the leftover food rule, every swallow commits a Payantika (a type of offense). If according to the Sanghika Vinaya, as long as the previous food is enough to be full, every swallow abandons the demeanor, if one eats again, it is called committing sufficiency. Also according to the Vinaya text, all bhikshus, those who accept not making the leftover food rule, when seeing a senior monk come, tell him, 'I accept not making the leftover food rule', then one does not need to get up and can finish eating. Therefore, it is known that the previous situation is sufficient. If one gets up, one needs to make the leftover food rule. The nuns' rule of respecting monks is also like this. Therefore, it is known that nuns also have the leftover food rule. If one commits sufficiency, one holds the food

至未足者前白言)大德我已足食。汝知是看是(彼取少食已還與彼。若不食者亦得與言)長老我已食已止汝食之(彼便取食之。律云。一足食比尼作法已。通一切足食者同食)。

呵責弟子法(爾時諸弟子。不順弟子法。不承事和尚阿阇梨無慚無愧不受教敕。作非威儀行不恭敬難與語與惡人為友。好往淫女家婦女家。大童女家黃門家。比丘尼精舍式叉摩那精舍。沙彌尼精舍。好往看龜鱉。佛言。和尚阿阇梨應作呵嘖有三種一者喚弟子現前。二者出過令伏三量過設呵。又自量喜怒非分暢志。並反欺負可詞五種應言)我今呵責汝汝去。(若言)汝莫入我房。(若言)汝莫為我作使。(若言)汝莫至我所。(若言)不與汝語。(是謂和尚呵責弟子法。阿阇梨呵責詞亦同。唯改第四呵詞言)汝莫依止我。(弟子被呵責已應日三時朝中日暮。向和尚阿阇梨懺悔。當如是懺悔。偏袒右肩脫革屣右膝著地。合掌作是懺言)大德和尚。我某甲今懺悔更不敢作(若聽者善。若不聽者當更日三時如上懺悔。猶不許者當下意隨順求方便解其所犯。若下意隨順而師不受。其懺者當如法治。亦令余比丘為將順故令共至和尚阿阇梨所。調和令早受懺悔。彼和尚若盡形壽呵責竟安居呵責。又呵責病者。不出過不現前。併名非法反治其師。若弟子

【現代漢語翻譯】現代漢語譯本：到（食物）未滿足的人面前說：『大德，我已經吃飽了。』你知道（某人）是否在看（食物）。（如果）他取少量食物后還給那個人。（如果）他不吃，也可以對他說：『長老，我已經吃完了，停止吃吧。』（那個人）就拿去吃了。《律藏》說：『一位吃飽的比丘尼做了法事後，所有吃飽的人都一起吃。』

呵責弟子的方法：（當時，各位弟子不遵守弟子應守的規矩，不侍奉和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師），沒有慚愧心，不接受教導，行為不莊重，不恭敬，難以溝通，與惡人交朋友，喜歡去**家、婦女家、大童女家、黃門家、比丘尼精舍、式叉摩那（Siksamana，學戒女）精舍、沙彌尼（Sramaneri，沙彌尼）精舍，喜歡去看烏龜和鱉。』佛說：『和尚和阿阇梨應該進行呵責，有三種方式：一是叫弟子到面前；二是指出他的過錯，讓他認錯；三是衡量過錯的輕重來施以懲罰。』又要自我衡量，是否因為喜怒而過分，是否爲了發泄情緒，以及是否會反過來欺負人，有這五種情況，應該說：『我現在呵責你，你離開吧。』（或者說）『你不要進入我的房間。』（或者說）『你不要為我做事。』（或者說）『你不要到我這裡來。』（或者說）『我不和你說話。』這就是和尚呵責弟子的方法。阿阇梨呵責的措辭也相同，只是將第四句呵責的話改為）『你不要依止我。』（弟子被呵責后，應該每天三次，早晨、中午、傍晚，向和尚和阿阇梨懺悔。應當這樣懺悔：袒露右肩，脫掉鞋子，右膝著地，合掌說這樣的懺悔之言）『大德和尚，我某甲（姓名）現在懺悔，再也不敢這樣做了。』（如果）聽者接受，那就好。（如果）不接受，應當每天三次如上懺悔。仍然不被允許，就應當放下身段，順從，尋求方便來解決所犯的錯誤。如果放下身段順從，而師父不接受，那麼懺悔者應當如法處理。也可以讓其他比丘爲了調和，一起到和尚和阿阇梨那裡，調解，讓他早日接受懺悔。那位和尚如果盡其一生都在呵責，安居時也在呵責，又呵責病人，不指出過錯，不讓其到面前，這些都屬於非法，反而應該懲罰他的師父。如果弟子

【English Translation】 English version: To those who have not had enough (food), say: 'Venerable, I have had enough to eat.' You know whether (someone) is watching (the food). (If) he takes a small amount of food and returns it to that person. (If) he does not eat, you can also say to him: 'Elder, I have finished eating, stop eating.' (That person) then takes it and eats it. The Vinaya says: 'After a fully fed Bhikkhuni (Bhiksuni, female monastic) has performed the ritual, all those who are fully fed eat together.'

The method of rebuking disciples: (At that time, the disciples did not follow the rules of conduct for disciples, did not serve their Upadhyaya (Upadhyaya, preceptor) and Acarya (Acarya, teacher), were shameless, did not accept teachings, behaved improperly, were disrespectful, difficult to communicate with, befriended bad people, and liked to go to ** houses, women's houses, houses of great maidens, houses of eunuchs, Bhikkhuni monasteries, Siksamana (Siksamana, female trainee monastic) monasteries, Sramaneri (Sramaneri, novice nun) monasteries, and liked to watch turtles and tortoises.) The Buddha said: 'The Upadhyaya and Acarya should rebuke, in three ways: first, call the disciple to their presence; second, point out their faults and make them admit their mistakes; third, measure the severity of the faults and administer punishment.' They should also measure themselves, whether they are excessive due to joy or anger, whether it is to vent emotions, and whether they will turn around and bully others. If these five situations exist, they should say: 'I now rebuke you, leave.' (Or say) 'Do not enter my room.' (Or say) 'Do not work for me.' (Or say) 'Do not come to me.' (Or say) 'I will not speak to you.' This is the method of the Upadhyaya rebuking disciples. The Acarya's wording for rebuking is the same, except that the fourth sentence of rebuke is changed to) 'Do not rely on me.' (After a disciple is rebuked, they should repent three times a day, morning, noon, and evening, to the Upadhyaya and Acarya. They should repent in this way: expose the right shoulder, take off their shoes, kneel on their right knee, and with palms together, say these words of repentance) 'Venerable Upadhyaya, I, so-and-so (name), now repent and dare not do it again.' (If) the listener accepts, that is good. (If) they do not accept, they should repent as above three times a day. If still not allowed, they should humble themselves, comply, and seek ways to resolve the mistakes they have made. If they humble themselves and comply, but the teacher does not accept, then the penitent should handle it according to the Dharma. Other Bhikkhus can also be asked to reconcile, go together to the Upadhyaya and Acarya, mediate, and have them accept the repentance as soon as possible. If that Upadhyaya is rebuking for their entire life, and is rebuking during the rainy season retreat, and is also rebuking the sick, without pointing out the faults, without allowing them to come before them, these are all illegal and should instead punish their teacher. If the disciple

被治罰未相懺悔。而受供給及以依止者非法須治。其師若弟子被輕呵責而不為和尚阿阇梨。及余比丘執事勞役者。佛言。得罪應如法治)。

弟子辭和尚白謝法(佛言。若弟子見和尚五種非法。應懺謝而去。白和尚言)我如法和尚不知。(若言)我不如法。和尚不知。(若言)我犯戒和尚舍不教訶(若弟子犯過。和尚舍者得今據合呵而癡故。不責不問)。若有犯亦不知。(若言)若犯而懺者亦不知(僧祇云。應軟語諫師。若不受者和尚應舍遠去。依止師者持衣缽出界宿。明日當還更依止余比丘。十誦云。有四種和尚。若法食俱與名樂住。若與法不與食者余處覓食名為苦住若與食不與法懺謝而去。若不與法食不問晝夜即應捨去。由出家本意志存道業。俗懷圍繞翻結生死故。成實言。染著眷屬愛樂住處。故墮迦陵伽等餓鬼中生。余廣如鈔)。

諫作犯法(時有比丘欲犯波羅夷。乃至惡說。佛言。諸比丘應如法諫作如是言)大德莫作是不應爾。大德所作非法非律非佛所教(若此比丘言我今始知是法是戒經半月半月說戒。經中來者余比丘復應如是諫)長老汝曾經二三說戒中坐。何況多。汝今無利不善得。何以故。汝說戒時。不用心念不一心攝耳聽法故(然此比丘自知所作是謂他所諫非。故作犯根本不從語突吉羅。

【現代漢語翻譯】現代漢語譯本受懲罰后沒有懺悔，卻接受供養和依賴的人，應該依法懲治。如果師傅或弟子受到輕微的呵斥，和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師），以及其他比丘（Bhiksu，出家男眾）的執事勞役者不予調解，佛說，這是犯罪，應該依法懲治。

弟子告辭和尚（Upadhyaya）並謝罪的方法（佛說，如果弟子發現和尚有五種非法行為，應該懺謝后離開，並告訴和尚）：『我的如法和尚不知道。』（如果說）『我的不如法行為，和尚不知道。』（如果說）『我犯戒，和尚捨棄不教導呵斥』（如果弟子犯錯，和尚捨棄不管，現在應該呵斥卻因為愚癡而不責備不詢問）。『如果有人犯錯也不知道。』（如果說）『如果犯錯而懺悔也不知道』（《僧祇律》說，應該用柔和的語言勸諫師父，如果不接受，和尚應該捨棄遠去，依靠師父的人應該拿著衣缽出界外住宿，第二天應該回來再依靠其他比丘。《十誦律》說，有四種和尚，如果法和食物都給，叫做安樂住；如果只給法不給食物，就到其他地方尋找食物，叫做苦住；如果只給食物不給法，就懺謝后離開；如果不給法和食物，也不管白天黑夜，就應該捨棄離開。因為出家的本意在於追求道業，被世俗的牽掛圍繞反而會結下生死之緣。』《成實論》說，『染著眷屬，喜愛居住的地方，所以會墮入迦陵伽等餓鬼中。』更多內容詳見鈔本）。

勸諫他人不要作犯法之事（當時有比丘想要犯波羅夷（Parajika，斷頭罪），乃至惡語誹謗。佛說，各位比丘應該如法勸諫，這樣說）：『大德（Bhadanta，對出家人的尊稱）不要這樣做，不應該這樣。大德所做的事情不合法，不合律，不是佛所教導的。』（如果這個比丘說『我現在才知道這是法，這是戒經，每半個月誦戒一次，經中來的』，其他比丘應該這樣勸諫）『長老（Thera，對資深比丘的尊稱），你曾經參加過兩三次誦戒，何況更多次。你現在沒有利益，沒有得到好處。為什麼呢？因為你說戒的時候，不用心念誦，不一心一意地集中注意力聽法。』（然而這個比丘自己知道所做的事情，認為他人所勸諫的是錯誤的，所以作犯根本，不聽勸告，犯突吉羅（Dukkata，惡作罪）。

【English Translation】 English version Those who have been punished but have not repented, yet receive offerings and are relied upon, should be disciplined according to the Dharma. If a teacher or disciple is lightly reprimanded, and the Upadhyaya (preceptor) and Acarya (instructor), as well as other Bhiksus (monks) in charge of duties and labor, do not reconcile, the Buddha said that this is an offense and should be disciplined according to the Dharma.

The method for a disciple to bid farewell to the Upadhyaya (preceptor) and apologize (The Buddha said, 'If a disciple sees five kinds of unlawful behavior in the Upadhyaya, he should apologize and leave, saying to the Upadhyaya): 'My Upadhyaya who follows the Dharma does not know.' (If he says) 'My unlawful behavior, the Upadhyaya does not know.' (If he says) 'I violate the precepts, and the Upadhyaya abandons me without teaching or reprimanding' (If a disciple commits a mistake, and the Upadhyaya abandons him, he should be reprimanded now, but because of foolishness, he does not rebuke or inquire). 'He does not even know if someone commits a mistake.' (If he says) 'He does not even know if someone commits a mistake and repents' (The Sanghika Vinaya says, 'One should advise the teacher with gentle words. If he does not accept, the Upadhyaya should abandon and go far away. One who relies on the teacher should take his robes and bowl, leave the boundary, and stay overnight. The next day, he should return and rely on another Bhiksu. The Dasasahasrika Vinaya says, 'There are four kinds of Upadhyayas. If both Dharma and food are given, it is called a pleasant dwelling. If Dharma is given but not food, one should seek food elsewhere, which is called a painful dwelling. If food is given but not Dharma, one should apologize and leave. If neither Dharma nor food is given, and one does not inquire day or night, one should abandon and leave immediately. Because the original intention of leaving home is to pursue the path of Dharma, being surrounded by worldly attachments will instead create the causes of birth and death.' The Tattvasiddhi Sastra says, 'Being attached to relatives and loving one's dwelling place will cause one to be born among the Pretas (hungry ghosts) such as the Kalingas.' More details can be found in the commentaries).

Advising others not to commit unlawful acts (At that time, there was a Bhiksu who wanted to commit a Parajika (defeat; expulsion) offense, even to the point of speaking evil words. The Buddha said, 'All Bhiksus should advise him according to the Dharma, saying): 'Venerable Sir (Bhadanta), do not do this, it should not be so. What the Venerable Sir is doing is not in accordance with the Dharma, not in accordance with the Vinaya, and not taught by the Buddha.' (If this Bhiksu says, 'I am only now learning that this is the Dharma, this is the precept, and the Pratimoksa (code of monastic rules) is recited every half month, coming from the Sutras,' the other Bhiksus should advise him in this way): 'Elder (Thera), you have attended the Pratimoksa recitation two or three times, let alone more. You are now without benefit and have not gained anything good. Why? Because when you recite the Pratimoksa, you do not recite with your mind, and you do not wholeheartedly concentrate on listening to the Dharma.' (However, this Bhiksu knows what he is doing and thinks that the advice of others is wrong, so he commits the root offense, does not listen to advice, and commits a Dukkata (wrongdoing) offense).

若自知所作非。謂他諫者是。故作犯根本不從語波逸提。比丘無知無解隨所犯罪。如法治重增無知罪波羅提。若為無知人諫應反語言)汝可問汝師和尚阿阇梨。更學問誦經知諫法已然後訶諫(薩婆多雲。若前所諫者有六種人。一心有愛憎。二鈍根無智。三若少聞見。四為利養名聞。五為現法樂但欲自攝。六若新出家愛戀妻子。如是六人諫則有損。若發教諫出言無補。應反語言。但自觀身善不善行。亦不觀他作以不作。若反上六者則應展轉相諫)。

諫止犯法(時有比丘不學戒。亦不讚嘆戒。佛言。余比丘應如法諫。彼作是言)大德當學戒讚歎戒。不自破壞不犯罪。不為智者呵責。受福無量長夜安樂(若彼比丘言。長老何用此雜碎戒為。我今不學此戒。當難問余智慧持律比丘。余比丘復應重諫言)大德欲滅法故作是語耶。大德既不學戒。不讚嘆戒。亦自破壞多犯眾罪。為智者訶責。長夜受苦不得安樂(若彼諫比丘癡不解者。此所諫比丘應報彼言)汝還問汝和尚(余文如上。如法諫已諫。若為知為學者應當難問)。

佛言。五種持律。若誦戒序乃至三十是初持律。若誦戒序乃至九十事。是第二持律。若廣誦戒毗尼是第三持律。若廣誦二部戒毗尼是第四持律。若廣誦毗尼是第五持律。是中春冬依止四持律。若違

【現代漢語翻譯】現代漢語譯本：如果自己知道所做的事情是不對的，卻認為勸諫自己的人是錯誤的，故意犯下根本重罪而不服從勸諫，這就觸犯了波逸提（Pācittiya，一種戒律名稱）。比丘如果無知無解，隨意觸犯戒律，按照佛法應該加重處罰，因為他有無知之罪，觸犯波羅提（Prātimokṣa，戒律的總稱）。如果為無知的人勸諫，應該反過來說：『你可以去問你的師父、和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師），更深入地學習和背誦經典，瞭解勸諫的方法之後，然後再來勸諫。』（薩婆多（Sarvāstivāda，一切有部）說：如果之前所勸諫的對象有六種人，一、心中有愛憎；二、根器遲鈍沒有智慧；三、如果很少聽聞和見識；四、爲了利養和名聞；五、爲了現世的快樂只想保護自己；六、如果是新出家的人，愛戀妻子。勸諫這六種人就會有損害，即使發出教誨也無濟於事，應該反過來說，只要觀察自己身口意的善與不善，也不要觀察別人做或不做。如果不是以上六種情況，就應該互相勸諫）。勸諫制止犯法（當時有比丘不學習戒律，也不讚嘆戒律。佛說：其他比丘應該如法勸諫。他卻說）：『大德應該學習戒律，讚歎戒律，不自己破壞戒律，不犯戒，不被智者呵責，獲得無量的福報，長夜安樂。』（如果那個比丘說：『長老，要這些瑣碎的戒律有什麼用？我現在不學這些戒律，我要去為難那些有智慧、持戒精嚴的比丘。』其他比丘應該再次勸諫說）：『大德，你想要毀滅佛法才說這樣的話嗎？大德既不學習戒律，也不讚嘆戒律，還自己破壞戒律，多次觸犯各種罪過，被智者呵責，長夜受苦，不得安樂。』（如果被勸諫的比丘愚癡不解，這個勸諫的比丘應該對他說）：『你回去問你的和尚（以下內容如上。如法勸諫之後再勸諫，如果是知道或學習的人，就應該去為難詢問）。』佛說：有五種持律的人。如果背誦戒序乃至三十事，這是初持律。如果背誦戒序乃至九十事，這是第二持律。如果廣泛背誦戒律和毗尼（Vinaya，戒律），這是第三持律。如果廣泛背誦兩部戒律和毗尼，這是第四持律。如果廣泛背誦毗尼，這是第五持律。其中，春季和冬季依止第四種持律，如果違背了。

【English Translation】 English version: If one knows that what one is doing is wrong, but considers those who advise against it to be wrong, and deliberately commits a fundamental offense without heeding the advice, then one violates a Pācittiya (a type of precept). If a Bhikkhu (monk) is ignorant and does not understand, and commits offenses at will, he should be punished more severely according to the Dharma (teachings), because he has the sin of ignorance and violates a Prātimokṣa (the entirety of the precepts). If advising an ignorant person, one should retort: 'You can ask your teacher, Upādhyāya (preceptor), or Ācārya (teacher), and further study and recite the scriptures, and after understanding the method of advising, then come and advise.' (Sarvāstivāda (the 'all exists' school) says: If the person being advised falls into one of six categories: 1. Having love and hatred in their heart; 2. Dull-witted and without wisdom; 3. Having little learning and experience; 4. Seeking profit and fame; 5. Seeking present happiness and only wanting to protect themselves; 6. Newly ordained and attached to their wife and children. Advising these six types of people will be detrimental, and even giving teachings will be of no use. One should retort, and only observe the goodness and badness of one's own body, speech, and mind, and not observe whether others do or do not do. If it is not one of the above six situations, then they should advise each other). Advising to stop offenses (At that time, there were Bhikkhus who did not study the precepts, nor did they praise the precepts. The Buddha said: Other Bhikkhus should advise them according to the Dharma. But they said): 'Venerable ones, you should study the precepts, praise the precepts, not destroy the precepts yourselves, not commit offenses, not be criticized by the wise, and receive immeasurable blessings, and have peace and happiness for a long night.' (If that Bhikkhu says: 'Elder, what is the use of these trivial precepts? I will not study these precepts now, I will go and challenge those wise and strictly disciplined Bhikkhus.' Other Bhikkhus should advise again, saying): 'Venerable one, are you saying these words because you want to destroy the Dharma? Venerable one, since you do not study the precepts, nor do you praise the precepts, and you destroy the precepts yourself, and repeatedly commit various offenses, you will be criticized by the wise, suffer for a long night, and not have peace and happiness.' (If the Bhikkhu being advised is foolish and does not understand, the Bhikkhu who is advising should say to him): 'Go back and ask your Upādhyāya (the following content is as above. After advising according to the Dharma, advise again, and if it is someone who knows or is learning, then they should challenge and ask questions).' The Buddha said: There are five types of Vinaya (discipline) holders. If one recites the precepts preface up to thirty matters, this is the first Vinaya holder. If one recites the precepts preface up to ninety matters, this is the second Vinaya holder. If one widely recites the precepts and Vinaya, this is the third Vinaya holder. If one widely recites the two sets of precepts and Vinaya, this is the fourth Vinaya holder. If one widely recites the Vinaya, this is the fifth Vinaya holder. Among them, in spring and winter, one relies on the fourth type of Vinaya holder, and if one violates this.

突吉羅。夏安居應依第五。若違波逸提。佛言。持律人得五功德。一者戒品牢固。二者善勝諸怨。三者于眾中決斷無畏。四者有疑悔開解。五者善持毗尼令正法久住。

佛言。有四種斷事人。若寡聞無慚。若多聞無慚者在僧中言說斷事僧。應種種苦切呵責。令無慚者不復更作(若有慚者多聞。若有慚者寡聞。眾中言說斷事僧應種種佐助開示。若隨彼所說贊言善哉)。佛言。有五種疾滅正法。有比丘不諦受誦律。喜忘文句。復教他人文既不具其義有闕。二為僧中勝人上座。而多不持戒但修不善。後生仿習放舍戒行。三有比丘持法持律持摩夷。不教道俗即便命終令法斷滅。四有比丘難可教授不受善言。余善比丘便即舍置。五互相罵詈互求長短疾滅正法。

佛言。若上座既不學戒。亦不讚嘆戒。若有餘比丘樂學戒嘆戒者。亦復不能以時勸勉讚歎我不讚嘆如是上座。何以故。若我讚歎者令諸比丘親近。習學其法長夜受苦。我見如是上座過失。是故不讚嘆(若中。座下座亦如上作句。次有上中下座。能讚歎戒佛贊。如此上座作句反上即是)。

佛言。毗尼有五答。一序答。二制答。三重製答。四者修多羅答。五者隨順修多羅答。僧祇律言。欲得五事利當應持律。一建立佛法。二令正法久住。三不欲有疑悔請問

【現代漢語翻譯】現代漢語譯本：突吉羅（Dukkata，一種輕罪）。夏季安居應該依據第五條規定。如果違反，則犯波逸提（Pacittiya，一種懺悔罪）。佛說：『持律的人可以獲得五種功德：一是戒律品行牢固；二是能夠戰勝各種怨敵；三是在大眾之中決斷事務無所畏懼；四是對於疑惑和後悔能夠開解；五是能夠很好地維護毗尼（Vinaya，戒律），使正法長久住世。』佛說：『有四種斷事之人。如果少聞無慚，或者多聞無慚，這樣的人在僧團中言說斷事，僧團應該用各種嚴厲的言辭呵責，使無慚之人不再重犯。（如果是有慚之人，無論是多聞還是少聞，大眾在僧團中言說斷事，應該用各種方法幫助和開導，如果他們所說正確，就讚歎說「善哉」）。』佛說：『有五種情況會迅速導致正法滅亡：一是有些比丘不認真地受持和背誦戒律，喜歡遺忘文句，又教導他人，導致文句不完整，含義有所缺失；二是有些僧團中的重要人物和上座，大多不持戒，只修習不善之法，後輩之人效仿，放棄戒行；三是有些比丘持有佛法、戒律和摩夷（Matrika，論藏），但不教導在家出家之人，以至於他們去世后，佛法斷滅；四是有些比丘難以教導，不接受善意的勸告，其他善良的比丘便放棄他們；五是互相謾罵，互相指責缺點，這些都會迅速導致正法滅亡。』佛說：『如果上座既不學習戒律，也不讚嘆戒律，如果有其他比丘喜歡學習戒律和讚歎戒律，上座也不能及時勸勉和讚歎，我不讚嘆這樣的上座。為什麼呢？如果我讚歎他們，就會讓其他比丘親近他們，學習他們的行為，長夜受苦。我看到了這樣的上座的過失，所以不讚嘆。（如果是中座和下座，也像上面一樣造句。其次，如果有上座、中座和下座能夠讚歎戒律，佛就讚歎這樣的上座，造句與上面相反即可。）』佛說：『毗尼有五種回答方式：一是序答；二是制答；三重製答；四是修多羅答（Sutra，經文回答）；五是隨順修多羅答。』僧祇律說：『想要獲得五種利益，就應當持戒：一是建立佛法；二是使正法長久住世；三是不想有疑惑和後悔，就應該請問。』

【English Translation】 English version: Dukkata (a minor offense). The summer retreat should follow the fifth rule. If violated, it is a Pacittiya (an offense requiring confession). The Buddha said, 'A Vinaya-holder obtains five merits: first, firm adherence to the precepts; second, overcoming all enemies; third, fearlessness in making decisions in the assembly; fourth, resolving doubts and regrets; fifth, upholding the Vinaya (the code of monastic discipline) well, so that the True Dharma may abide long.' The Buddha said, 'There are four types of adjudicators. If they are of little learning and without shame, or of much learning but without shame, when such persons speak to adjudicate matters in the Sangha (monastic community), the Sangha should rebuke them with various harsh words, so that the shameless ones will not repeat their actions. (If they are of shame, whether of much learning or little learning, when the assembly speaks to adjudicate matters in the Sangha, they should assist and enlighten them in various ways, and if what they say is correct, they should praise them, saying "Well done!").' The Buddha said, 'There are five things that quickly lead to the extinction of the True Dharma: first, some Bhikkhus (monks) do not diligently receive, recite, and memorize the Vinaya, and they like to forget the wording, and they teach others, causing the wording to be incomplete and the meaning to be deficient; second, some important figures and elders in the Sangha mostly do not uphold the precepts but only cultivate unwholesome practices, and later generations imitate them, abandoning the practice of precepts; third, some Bhikkhus hold the Dharma, the Vinaya, and the Matrika (the Abhidhamma Pitaka), but they do not teach lay and monastic people, so that when they die, the Dharma becomes extinct; fourth, some Bhikkhus are difficult to teach and do not accept good advice, and other virtuous Bhikkhus then abandon them; fifth, they curse each other and criticize each other's shortcomings, all of which quickly lead to the extinction of the True Dharma.' The Buddha said, 'If a senior monk neither studies the precepts nor praises the precepts, and if there are other Bhikkhus who like to study the precepts and praise the precepts, the senior monk is also unable to encourage and praise them in a timely manner, I do not praise such a senior monk. Why? If I praise them, it will cause other Bhikkhus to associate with them, learn their behavior, and suffer for a long night. I see the faults of such senior monks, so I do not praise them. (If they are middle-ranking or junior monks, the sentence should be constructed in the same way as above. Secondly, if there are senior, middle-ranking, and junior monks who can praise the precepts, the Buddha praises such senior monks, and the sentence should be constructed in the opposite way to the above.)' The Buddha said, 'There are five ways to answer questions about the Vinaya: first, an introductory answer; second, a prescriptive answer; third, a repeated prescriptive answer; fourth, a Sutra (scriptural) answer; fifth, an answer that accords with the Sutra.' The Sanghika Vinaya says, 'If you want to obtain five benefits, you should uphold the precepts: first, establish the Buddha's Dharma; second, make the True Dharma abide long; third, if you do not want to have doubts and regrets, you should ask questions.'

他人。四僧尼犯罪恐怖者為作依怙。五欲游化諸方而無有礙。是為篤信持律者五利。

十誦律。諸比丘廢學毗尼。便誦讀修多羅阿毗曇。世尊種種呵責已讚歎毗尼。多有長老比丘。就優波離學律。佛告比丘。有十種法住世令正法疾滅。有比丘無慾鈍根。雖誦句義不能正受。又不解了。不能令受者有恭敬威儀。乃至不樂阿練若法。又不隨法教。不敬上座。無威儀者令後生不學毗尼。致令放逸失諸善法。好作文頌莊嚴章句樂世法故。正法疾滅甚可怖畏。諸比丘應如是知。善見毗婆沙云。佛語阿難。我滅度後有五種法令法久住一毗尼者是汝大師。二下至五人持律在世。三若有中國十人邊地五人如法受戒。四乃至二十人出罪。五以律師持律故佛法住世五千年。薩婆多論云。毗尼有四義余經所無。一是佛法平地萬善由之生長。二一切佛弟子皆依戒住。一切眾生由戒而有。三趣涅槃之初門。四是佛法瓔珞能莊嚴佛法。具斯四義功強於彼。佛言。有四種廣說。若比丘如是語。諸長老我于某村某城。親從佛聞受持此是法。是毗尼是佛所教。若聞彼比丘所說。不應生嫌疑亦不應呵。

應審定文句已。應尋究修多羅毗尼檢校法律。若聽彼比丘所說。不與修多羅毗尼法律相應。違背於法應語彼比丘汝所說者非佛所說。或是長老不

【現代漢語翻譯】現代漢語譯本：他人。四、僧尼犯罪恐怖者，為他們提供庇護（依怙：庇護）。五、能夠自由自在地游化四方而沒有障礙。這就是篤信並持守戒律者的五種利益。

《十誦律》中記載，一些比丘放棄學習毗尼（毗尼：戒律），卻誦讀修多羅（修多羅：經）和阿毗曇（阿毗曇：論）。世尊（世尊：釋迦牟尼佛）對此進行了種種呵責，並讚歎毗尼的重要性。許多長老比丘都向優波離（優波離：佛陀十大弟子之一，持戒第一）學習戒律。佛陀告訴比丘們，有十種法會使正法迅速衰滅：有些比丘沒有修道的慾望，根器遲鈍，即使誦讀經句，也不能正確領受，又不理解經文的含義，不能使接受教導的人心生恭敬和威儀，甚至不喜歡在寂靜處修行，又不遵循佛法教導，不尊敬上座（上座：資歷高的僧人），沒有威儀的人會使後輩不學習毗尼，導致放逸，失去各種善法。他們喜歡寫作華麗的文頌，用莊嚴的辭藻裝飾語句，沉迷於世俗的法，因此，正法迅速衰滅，這是非常可怕的。比丘們應該這樣認識到這一點。《善見毗婆沙》中說，佛陀告訴阿難（阿難：佛陀十大弟子之一，多聞第一），我滅度后，有五種法可以使佛法長久住世：一、毗尼就是你們的老師。二、哪怕只有五個人持守戒律，佛法也能在世間存在。三、如果在中國有十個人，在邊遠地區有五個人如法受戒。四、哪怕只有二十個人進行懺悔。五、因為有律師（律師：精通戒律的僧人）持守戒律，佛法就能在世間住世五千年。《薩婆多論》中說，毗尼有四種其他經典所沒有的意義：一是佛法如平地，萬善由此生長。二是所有的佛弟子都依靠戒律而住。一切眾生都因為戒律而存在。三是通往涅槃（涅槃：佛教最高境界）的最初之門。四是佛法的瓔珞（瓔珞：裝飾品），能夠莊嚴佛法。具備這四種意義，其功德遠勝于其他。佛陀說，有四種廣說。如果比丘這樣說：『諸位長老，我在某村某城，親自從佛陀那裡聽聞並受持了這些，這是法，這是毗尼，這是佛陀所教導的。』如果聽到這位比丘所說，不應該產生懷疑，也不應該呵斥。

應該審定文句，應該尋究修多羅和毗尼，檢查法律。如果聽到的比丘所說，不與修多羅、毗尼和法律相應，違背佛法，就應該告訴那位比丘：『你所說的不是佛陀所說，或者是長老不

【English Translation】 English version: Others. Fourth, for monks and nuns who have committed crimes and are in fear, provide them with refuge (依怙: refuge). Fifth, be able to travel freely in all directions without hindrance. These are the five benefits for those who faithfully uphold the precepts.

In the 《Ten Recitation Vinaya》, it is recorded that some bhikshus (比丘: monks) abandon the study of the Vinaya (毗尼: precepts), but instead recite the Sutras (修多羅: Sutras) and Abhidhamma (阿毗曇: Abhidhamma). The World Honored One (世尊: Shakyamuni Buddha) gave various rebukes for this and praised the importance of the Vinaya. Many elder bhikshus studied the precepts with Upali (優波離: one of the ten great disciples of the Buddha, foremost in upholding the precepts). The Buddha told the bhikshus that there are ten things that will cause the Dharma to decline rapidly: Some bhikshus have no desire for cultivation, are dull in their faculties, and even if they recite the sutra verses, they cannot receive them correctly, nor do they understand the meaning of the scriptures, and they cannot make those who receive the teachings feel respectful and dignified, and they even dislike practicing in quiet places, and they do not follow the teachings of the Dharma, and they do not respect the senior monks (上座: senior monks), and those who have no dignity will cause the younger generation not to learn the Vinaya, leading to negligence and loss of all good dharmas. They like to write ornate literary compositions, decorate sentences with solemn rhetoric, and indulge in worldly dharmas. Therefore, the True Dharma declines rapidly, which is very frightening. Bhikshus should recognize this. In the 《Samantapasadika》, it is said that the Buddha told Ananda (阿難: one of the ten great disciples of the Buddha, foremost in hearing the Dharma), after my Parinirvana, there are five things that can make the Dharma last long in the world: First, the Vinaya is your teacher. Second, even if there are only five people who uphold the precepts, the Dharma can exist in the world. Third, if there are ten people in China and five people in remote areas who receive the precepts according to the Dharma. Fourth, even if only twenty people repent. Fifth, because there are Vinaya masters (律師: monks who are proficient in the precepts) who uphold the precepts, the Dharma can last in the world for five thousand years. The 《Sarvastivada》 says that the Vinaya has four meanings that other scriptures do not have: First, the Dharma is like flat ground, and all good grows from it. Second, all Buddhist disciples live by the precepts. All beings exist because of the precepts. Third, it is the first gate to Nirvana (涅槃: the highest state of Buddhism). Fourth, it is the necklace (瓔珞: ornament) of the Dharma, which can adorn the Dharma. Possessing these four meanings, its merits are far superior to others. The Buddha said that there are four kinds of extensive explanations. If a bhikshu says: 'Venerable elders, in a certain village or city, I personally heard and received these from the Buddha, this is the Dharma, this is the Vinaya, this is what the Buddha taught.' If you hear what this bhikshu says, you should not be suspicious, nor should you rebuke him.

You should examine the sentences, you should seek out the Sutras and Vinaya, and examine the laws. If what you hear the bhikshu say does not correspond to the Sutras, Vinaya, and laws, and violates the Dharma, you should tell that bhikshu: 'What you say is not what the Buddha said, or the elders do not

審得佛語。何以故。我尋究修多羅毗尼法律。不與相應違背於法長老不復須誦習。亦莫教余比丘今應捨棄。若聞彼比丘所說。尋究修多羅。若毗尼法律與共相應者。應語言。長老所說是佛所說審得佛語。何以故。我尋究修多羅毗尼。法律與共相應而不違背。長老應善持誦習。教余比丘勿令忘失。此是初廣說(第二句從和合僧上座前聞。第三句。從知法毗尼持摩夷三比丘前聞。第四句。從一知法毗尼摩夷比丘所聞。文句違順受舍亦如是)。

是謂四廣說。是故諸比丘汝等當隨順文句。勿令增減違法毗尼當如是學。佛說如是。諸比丘聞歡喜信樂受持。

四分律刪補隨機羯磨卷下

老病比丘畜杖絡囊乞羯磨文

大德僧聽。我比丘某甲老病不能無杖絡囊而行。今從僧乞畜杖絡囊。愿聽我比丘某甲畜杖絡囊。慈愍故(如是三說)。

僧與老病比丘畜杖絡囊羯磨法

大德僧聽。比丘某甲老病。不能無杖絡囊而行。今從僧乞畜杖絡囊。若僧時到僧忍。聽比丘某甲畜杖絡囊。白如是。大德僧聽。比丘某甲老病不能無杖絡囊而行。今從僧乞畜杖絡囊。僧今聽此比丘畜杖絡囊。誰諸長老忍。僧聽比丘某甲畜杖絡囊者默然。誰不忍者說。僧已忍。聽比丘某甲畜杖絡囊竟。僧忍默然故是事如是持。

【現代漢語翻譯】現代漢語譯本：審察所得是佛所說之語。為什麼呢？因為我尋究修多羅（Sutra，經）、毗尼（Vinaya，戒律）、法律，與（長老所說）相應而不違背佛法。對於這樣的長老，不必再誦習（佛法），也不要教其他比丘，現在應當捨棄（他的說法）。如果聽到其他比丘所說，尋究修多羅（Sutra，經），如果毗尼（Vinaya，戒律）、法律與（他的說法）相應，應當說：『長老所說是佛所說，審察所得是佛所說。』為什麼呢？因為我尋究修多羅（Sutra，經）、毗尼（Vinaya，戒律）、法律，與（他的說法）相應而不違背。長老應當好好地持誦學習，教導其他比丘，不要讓他們忘記。這是最初的廣說（第一種情況）。（第二句是從和合僧上座前聽聞。第三句，從知法毗尼持摩夷三比丘前聽聞。第四句，從一位知法毗尼摩夷比丘所聽聞。文句的違順取捨也是如此）。這就是所謂的四種廣說。因此，各位比丘，你們應當隨順文句，不要增減，對於違背佛法毗尼（Vinaya，戒律）的情況，應當這樣學習。佛陀是這樣說的。各位比丘聽了，歡喜信樂，接受奉行。《四分律刪補隨機羯磨卷下》老病比丘畜杖絡囊乞羯磨文大德僧眾聽。我比丘某甲，因為年老生病，不能不拄著枴杖、帶著絡囊而行走。現在向僧眾乞求允許我持有枴杖和絡囊。希望僧眾允許我比丘某甲持有枴杖和絡囊，請慈悲憐憫（這樣說三遍）。僧眾給予老病比丘持有枴杖和絡囊的羯磨法大德僧眾聽。比丘某甲，因為年老生病，不能不拄著枴杖、帶著絡囊而行走。現在向僧眾乞求允許我持有枴杖和絡囊。如果僧眾認為時機已到，僧眾容忍，允許比丘某甲持有枴杖和絡囊。稟白如上。大德僧眾聽。比丘某甲，因為年老生病，不能不拄著枴杖、帶著絡囊而行走。現在向僧眾乞求允許我持有枴杖和絡囊。僧眾現在允許這位比丘持有枴杖和絡囊。哪位長老同意僧眾允許比丘某甲持有枴杖和絡囊的就默然，哪位不同意的就說出來。僧眾已經同意，允許比丘某甲持有枴杖和絡囊完畢。僧眾因為默然所以這件事就這樣成立了。

【English Translation】 English version: It is judged to be the Buddha's words. Why? Because I have investigated the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the laws, and they are in accordance with and do not contradict the Dharma. For such elders, there is no need to recite (the Dharma) again, nor should other monks be taught; now, their teachings should be discarded. If one hears what other monks say and investigates the Sutras (Sutra, discourses), if the Vinaya (Vinaya, monastic rules) and the laws are in accordance with (their words), one should say: 'What the elder says is what the Buddha said; it is judged to be the Buddha's words.' Why? Because I have investigated the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the laws, and they are in accordance with and do not contradict (their words). The elder should diligently uphold, recite, and study, and teach other monks, not letting them forget. This is the initial extensive explanation (first case). (The second sentence is heard from the Sangha's senior elder. The third sentence is heard from three monks who know the Dharma, Vinaya, and hold the Matrika. The fourth sentence is heard from one monk who knows the Dharma, Vinaya, and holds the Matrika. The acceptance or rejection of the wording is also the same). These are the so-called four extensive explanations. Therefore, all you monks, you should follow the wording, do not add or subtract, and for situations that violate the Dharma and Vinaya (Vinaya, monastic rules), you should learn in this way. The Buddha said it this way. The monks heard this, rejoiced, believed, accepted, and upheld it. 《Shifenlu Shanbu Suiji Karma Volume Down》 Text for an Old and Sick Monk Requesting to Possess a Staff and Bag Venerable Sangha, listen. I, the monk so-and-so, am old and sick and cannot walk without a staff and bag. Now I request permission from the Sangha to possess a staff and bag. May the Sangha grant me, the monk so-and-so, permission to possess a staff and bag, out of compassion (say this three times). Karma Procedure for the Sangha to Grant an Old and Sick Monk Permission to Possess a Staff and Bag Venerable Sangha, listen. The monk so-and-so is old and sick and cannot walk without a staff and bag. Now I request permission from the Sangha to possess a staff and bag. If the Sangha deems it the right time, and the Sangha consents, grant the monk so-and-so permission to possess a staff and bag. Announce as such. Venerable Sangha, listen. The monk so-and-so is old and sick and cannot walk without a staff and bag. Now I request permission from the Sangha to possess a staff and bag. The Sangha now grants this monk permission to possess a staff and bag. Those elders who agree that the Sangha should grant the monk so-and-so permission to possess a staff and bag, remain silent. Those who disagree, speak up. The Sangha has already agreed, and the granting of permission to the monk so-and-so to possess a staff and bag is complete. Because the Sangha is silent, this matter is thus established.

右道宣比丘以唐貞觀中游諸律肆。博求異訣但見誦文。信語部秩成宗及至討論赴要。曾未機正乃顧命筆墨依宗本撰次。雖不窮源究末。庶得決事行用。愿以塵露山海照于萬代。志之所及乃亦遠矣。

十誦律受三十九夜羯磨文

大德僧聽。某甲諸比丘受三十九夜僧事。故出界是處安居自恣。若僧時到僧忍聽。某甲某甲諸比丘受三十九夜僧事。故出界是處安居自恣。白如是大德僧聽。某甲某甲諸比丘受三十九夜僧事。故出界是處安居自恣。誰諸長老忍。某甲某甲諸比丘受三十九夜僧事。故出界是處安居自恣者默然。誰不忍者說。僧已忍聽。某甲某甲諸比丘受三十九夜僧事。故出界是處安居自恣竟。僧忍默然故是事如是持。

十誦律受殘夜法(若比丘受七夜未盡而還事未竟。佛言。聽受殘夜去)

我受七夜法若干夜。在受彼出(一說)。

僧祇律二十七事訖羯磨文(若為塔事為僧事應作。求聽羯磨)

大德僧聽。某甲比丘於此處雨安居。若僧時到僧某甲比丘於此處雨安居為塔事僧事。出界行還此處住。諸大德聽。某甲比丘為塔事僧事。出界行還此處安居。僧忍默然故。是事如是持。如是去者要有所得。如是訖夜還。凡諸部律受日又各不同。後來諸師用事者。各執一部不用餘部。此亦

【現代漢語翻譯】現代漢語譯本：右道宣比丘在唐朝貞觀年間遊歷各律宗道場，廣泛尋求不同的秘訣，但只見人們誦讀經文。他相信語言文字的部類和次第能夠成就宗派，等到真正討論關鍵之處時，卻從未能抓住要領。於是他顧及自己的使命，憑藉筆墨，依據各宗派的根本典籍進行編撰整理。即使不能窮盡源頭和末尾，也希望能對決斷事務和實際應用有所幫助。他希望以自身如塵露般的微薄之力，照亮如山海般浩瀚的萬代，他的志向所及之處，確實非常深遠。《十誦律》受三十九夜羯磨文：大德僧眾請聽。某甲（比丘的名字）等比丘接受三十九夜的僧事，因此要出界到適合的地方安居自恣（佛教儀式）。如果僧眾認為時機已到，請僧眾容忍聽取。某甲（比丘的名字）等比丘接受三十九夜的僧事，因此要出界到適合的地方安居自恣。稟白完畢。大德僧眾請聽。某甲（比丘的名字）等比丘接受三十九夜的僧事，因此要出界到適合的地方安居自恣。哪位長老容忍某甲（比丘的名字）等比丘接受三十九夜的僧事，因此要出界到適合的地方安居自恣的，就請默然。哪位不容忍的，請說出來。僧眾已經容忍聽取。某甲（比丘的名字）等比丘接受三十九夜的僧事，因此要出界到適合的地方安居自恣完畢。僧眾容忍並且默然，所以此事就這樣執行。《十誦律》受殘夜法（如果比丘接受七夜法但未完成就返回，事情還沒有結束。佛說：可以接受剩餘的夜晚繼續進行）：我接受七夜法，已經過了若干夜，現在接受剩餘的夜晚，然後離開（一種說法）。《僧祇律》二十七事完畢羯磨文（如果爲了佛塔之事或僧眾之事，應該進行求聽羯磨）：大德僧眾請聽。某甲（比丘的名字）比丘在此處雨季安居。如果僧眾認為時機已到，請允許某甲（比丘的名字）比丘爲了佛塔之事或僧眾之事，出界行走，然後返回此處居住。諸位大德請聽。某甲（比丘的名字）比丘爲了佛塔之事或僧眾之事，出界行走，然後返回此處安居。僧眾容忍並且默然，所以此事就這樣執行。像這樣離開，一定要有所得。像這樣結束夜晚返回。各部律典接受日期也各有不同。後來的諸位法師在運用時，各自執著於一部律典，而不採用其他律典，這也是...

【English Translation】 English version: The Venerable Daoxuan, a Bhikshu (Buddhist monk) of the Tang Dynasty, traveled to various Vinaya (monastic discipline) centers during the Zhenguan era. He extensively sought different esoteric teachings, but only saw people reciting scriptures. He believed that the categories and order of language and texts could establish a school, but when it came to discussing the key points, he was never able to grasp the essentials. Therefore, considering his mission, he relied on pen and ink to compile and organize based on the fundamental texts of each school. Even if he could not exhaust the source and the end, he hoped to help in resolving affairs and practical application. He hoped to illuminate the vastness of ten thousand generations with his own dust-like and dew-like power, and the scope of his ambition was indeed very far-reaching. The Karmavācanā (formal statement) for Receiving Thirty-Nine Nights according to the Daśabhāṇavāra-vinaya (Ten Recitations Vinaya): Listen, Venerable Sangha (Buddhist monastic community). The Bhikshus (monks) named 'So-and-so' are receiving the Sangha's (monastic community) affairs for thirty-nine nights, therefore they need to go out of the boundary to a suitable place to dwell in peace and perform Pravāraṇā (self-surrender ceremony). If the Sangha deems the time is right, may the Sangha tolerate and listen. The Bhikshus named 'So-and-so' are receiving the Sangha's affairs for thirty-nine nights, therefore they need to go out of the boundary to a suitable place to dwell in peace and perform Pravāraṇā. This has been announced. Listen, Venerable Sangha. The Bhikshus named 'So-and-so' are receiving the Sangha's affairs for thirty-nine nights, therefore they need to go out of the boundary to a suitable place to dwell in peace and perform Pravāraṇā. Which of the elders tolerates the Bhikshus named 'So-and-so' receiving the Sangha's affairs for thirty-nine nights, therefore needing to go out of the boundary to a suitable place to dwell in peace and perform Pravāraṇā, let them be silent. Whoever does not tolerate, please speak up. The Sangha has already tolerated and listened. The Bhikshus named 'So-and-so' have finished receiving the Sangha's affairs for thirty-nine nights, therefore needing to go out of the boundary to a suitable place to dwell in peace and perform Pravāraṇā. The Sangha tolerates and is silent, so this matter is carried out in this way. The Method of Receiving Remaining Nights according to the Daśabhāṇavāra-vinaya (If a Bhikshu receives the seven-night method but returns before it is completed, and the matter is not finished, the Buddha said: It is permissible to receive the remaining nights to continue): I receive the seven-night method, and have already passed several nights. Now I receive the remaining nights, and then depart (one explanation). The Karmavācanā for Completing Twenty-Seven Matters according to the Mahāsāṃghika-vinaya (If it is for the affairs of the Stupa (Buddhist shrine) or the affairs of the Sangha, one should perform the requesting Karmavācanā): Listen, Venerable Sangha. The Bhikshu named 'So-and-so' is dwelling in Vassa (rain retreat) here. If the Sangha deems the time is right, please allow the Bhikshu named 'So-and-so' to go out of the boundary for the affairs of the Stupa or the affairs of the Sangha, and then return to dwell here. Listen, Venerable Ones. The Bhikshu named 'So-and-so' is going out of the boundary for the affairs of the Stupa or the affairs of the Sangha, and then returning to dwell here. The Sangha tolerates and is silent, so this matter is carried out in this way. Departing in this way, one must gain something. Returning in this way after the night is over. The Vinayas of each school also differ in the acceptance of dates. Later teachers, when applying them, each adhere to one Vinaya and do not use the others, this is also...

是一家。今詳此諸部律文。及以前互用皆得。所以然者。如其定知前事。須一夜即用十誦受一夜法。乃至七夜亦如是。或須三十九夜。亦用十誦羯磨受法。若須七日十五日一月日。即用四分律文受日法。若不定如前事幾日當了。即用僧祇律文受日法。後有人不解即誦四分羯磨文。為他受僧祇事了。不誦三十九夜此皆非法不成。何以知。羯磨文中牒事各各不同。故知不成也。今畏諸人。謬用總抄諸部律。正羯磨文呈簡諸賢。任見作法隨事所用也。

大德僧聽。若僧時到僧忍聽。爾許比丘集結小界。白如是。

大德僧聽。爾許比丘集結小界。誰諸長老忍。爾許比丘集結小界者默然。誰不忍者說。僧已忍爾許比丘集結小界竟。僧忍默然故。是事如是持。

若解只改結字作解字喚諸文。如前小界自恣團座。

大德僧聽。若僧時到僧忍聽。諸比丘坐處已滿。齊如是比丘坐處結小界。白如是。

大德僧聽。齊如是比丘坐處僧于中結小界。誰諸長老忍。齊如是比丘坐處結小界者默然。誰不忍者說。僧已忍齊如是比丘坐處結小界竟。僧忍默然故。是事如是持。

曇無德部四分律刪補隨機羯磨卷下

【現代漢語翻譯】現代漢語譯本：現在詳細考察這些部派的律文，以及以前互相引用的情況，都是可以的。為什麼這樣說呢？如果確定知道之前的事情，需要一夜的時間，就用《十誦律》接受一夜的法，乃至七夜也是這樣。或者需要三十九夜，也用《十誦律》的羯磨受法。如果需要七日、十五日、一月，就用《四分律》的律文接受日法。如果不確定像之前的事情需要幾天才能完成，就用《僧祇律》的律文接受日法。後來有人不理解，就誦《四分律》的羯磨文，為他人接受《僧祇律》的事情，不誦三十九夜，這些都是不合法的，不能成就。為什麼知道呢？因為羯磨文中所陳述的事情各不相同，所以知道不能成就。現在爲了避免大家錯誤地總抄各部律，特將正確的羯磨文呈現給各位賢者，可以根據具體情況選用。

『大德僧聽。若僧時到僧忍聽。爾許比丘集結小界。白如是。』（大德僧眾請聽，如果僧眾時間已到，僧眾容許，允許這麼多比丘聚集結小界。稟白如是。）

『大德僧聽。爾許比丘集結小界。誰諸長老忍。爾許比丘集結小界者默然。誰不忍者說。僧已忍爾許比丘集結小界竟。僧忍默然故。是事如是持。』（大德僧眾請聽，允許這麼多比丘聚集結小界。哪位長老容許？允許這麼多比丘聚集結小界的保持沉默。誰不容許請說。僧眾已經容許這麼多比丘聚集結小界完畢。僧眾容許，因為保持沉默。此事就這樣執行。）

如果理解了，只需將『結』字改為『解』字，稱呼其他文句，如之前的小界、自恣、團座。

『大德僧聽。若僧時到僧忍聽。諸比丘坐處已滿。齊如是比丘坐處結小界。白如是。』（大德僧眾請聽，如果僧眾時間已到，僧眾容許，各位比丘的座位已滿，就在這些比丘的座位處結小界。稟白如是。）

『大德僧聽。齊如是比丘坐處僧于中結小界。誰諸長老忍。齊如是比丘坐處結小界者默然。誰不忍者說。僧已忍齊如是比丘坐處結小界竟。僧忍默然故。是事如是持。』（大德僧眾請聽，就在這些比丘的座位處，僧眾在其中結小界。哪位長老容許？在這些比丘的座位處結小界的保持沉默。誰不容許請說。僧眾已經容許在這些比丘的座位處結小界完畢。僧眾容許，因為保持沉默。此事就這樣執行。）

《曇無德部四分律刪補隨機羯磨》卷下

【English Translation】 English version: Now, examining these Vinaya texts of various schools in detail, as well as the previous mutual references, are all acceptable. Why is this so? If it is definitely known that the previous matter requires one night, then the 'Ten Recitation Vinaya' (Dasa-bhāṇavāra-vinaya) should be used to receive the Dharma for one night, and so on for seven nights. Or if thirty-nine nights are required, the 'Ten Recitation Vinaya's' Karma procedure should be used to receive the Dharma. If seven days, fifteen days, or one month are required, then the 'Four-Part Vinaya' (Dharmaguptaka-vinaya) text should be used to receive the Dharma for those days. If it is uncertain how many days are needed to complete the previous matter, then the 'Mahāsaṃghika Vinaya' text should be used to receive the Dharma for those days. Later, if someone does not understand and recites the Karma text of the 'Four-Part Vinaya' to receive the matter of the 'Mahāsaṃghika Vinaya' for others, without reciting for thirty-nine nights, these are all illegal and cannot be accomplished. How do we know? Because the matters stated in the Karma texts are different from each other, so we know it cannot be accomplished. Now, to avoid people mistakenly copying various Vinaya texts in general, the correct Karma texts are presented to all virtuous ones, so that they can be selected and used according to the specific circumstances.

'May the venerable Sangha listen. If it is the Sangha's time and the Sangha permits, this many Bhikshus (monks) will gather to establish a small boundary. Announce thus.'

'May the venerable Sangha listen. This many Bhikshus gather to establish a small boundary. Which elders permit? Those who permit this many Bhikshus to gather to establish a small boundary, remain silent. Whoever does not permit, speak. The Sangha has already permitted this many Bhikshus to gather to establish a small boundary. The Sangha permits, therefore remains silent. This matter is thus maintained.'

If understood, simply change the word 'establish' to 'dissolve,' and call the other phrases, such as the previous small boundary, Pravāraṇā (self-surrender), and group seating.

'May the venerable Sangha listen. If it is the Sangha's time and the Sangha permits, the places where the Bhikshus are sitting are full. Establish a small boundary at the places where these Bhikshus are sitting. Announce thus.'

'May the venerable Sangha listen. The Sangha establishes a small boundary among the places where these Bhikshus are sitting. Which elders permit? Those who permit establishing a small boundary at the places where these Bhikshus are sitting, remain silent. Whoever does not permit, speak. The Sangha has already permitted establishing a small boundary at the places where these Bhikshus are sitting. The Sangha permits, therefore remains silent. This matter is thus maintained.'

The End of Scroll of 'Supplement to the Dharmaguptaka Vinaya's Random Karma'