T40n1809_僧羯磨
大正藏第 40 冊 No. 1809 僧羯磨
No. 1809 [cf. Nos. 1432, 1433, 1808]
僧羯磨捲上並序(出《四分律》)
西太原寺沙門懷素集
原夫鹿苑龍城，啟尸羅之妙躅；象巖鷲嶺，開解脫之玄宗。於是三千大千，受清涼而出火宅；天上天下，乘戒筏而越迷津。內眾於是敷榮，外徒由斯安樂。其後韜真細㲲，多聞折軸之憂；掩正微言，罕見浮囊之固。即有飲光秀出，維絕紐而虛求；波離聿興，振隤綱而幽贊。慧炬於焉重朗，戒海由是再清。其律教也弘深，固難得而遍舉。此羯磨者，則紹隆之正術，匡護之宏規，宗緒歸於五篇，濫觴起于《四分》，寔菩提之機要，誠涅槃之津涉者也。
素以銳思弱齡，留情斯旨，眇觀至教，式考義途，丞歷炎涼，庶無大過誤耳。然自古諸德取解不同，各述異端，總有五本：一本一卷，曹魏鎧律師于許都集(題云「曇無德雜羯磨」。以結戒場為首，受日加乞不入羯磨，屢有增減，乖于律文)；一本一卷，曹魏曇諦于雒陽集(題云「羯磨一卷」，出《曇無德律》。以結大界為首，受日增乞牒入羯磨。魏郡礪律師受持此本。銳想箴規，雖去尤非，未祛謏過。分為兩卷，並造義釋)；一本一卷，元魏光
【現代漢語翻譯】 現代漢語譯本 大正藏第 40 冊 No. 1809 僧羯磨 No. 1809 [cf. Nos. 1432, 1433, 1808] 僧羯磨捲上並序(出自《四分律》) 西太原寺沙門懷素集 追溯到鹿苑（Mrigadava，佛陀初轉法輪之地）龍城，開啟了尸羅（Śīla，戒律）的精妙之路；象巖鷲嶺（Grdhrakuta，靈鷲山），揭示了解脫的玄妙宗旨。因此，三千大千世界（Trisahasra-Mahasahasra-lokadhatu），承受清涼而脫離火宅（燃燒的苦難）；天上天下，乘坐戒律之筏而超越迷津。僧團內部因此而繁榮，外部的信徒也因此而安樂。後來，韜光養晦之士隱沒，多聞博學之人也有折軸之憂；純正微妙的教義被掩蓋，罕見像浮囊一樣可靠的指引。於是飲光（迦葉佛，Kasyapa Buddha）脫穎而出，在斷絕紐帶的情況下虛心求法；波離（Upali，優波離）奮起，重振衰頹的綱紀並默默贊助。智慧的火炬因此重新明亮，戒律之海由此再次清澈。它的律教是如此的弘大深遠，實在難以完全列舉。這羯磨（Karma，業）是紹隆佛法的正當途徑，匡正護持佛法的宏偉規範，其宗緒歸於五篇（五部律），濫觴于《四分律》（Dharmaguptaka Vinaya），是菩提（Bodhi，覺悟）的關鍵，是通往涅槃（Nirvana，寂滅）的必經之路。 我懷素以銳利的思想和年輕的精力，專注于這些宗旨，渺小地觀察至高的教義，考察其中的義理，經歷時間的流逝，希望沒有大的錯誤。然而自古以來，各位德高望重的大師對經文的理解不同，各自闡述不同的觀點，總共有五個版本：第一個版本一卷，曹魏時期的鎧律師在許都收集整理（題目是「曇無德雜羯磨」。以結戒場為首，受日加乞不入羯磨，屢有增減，不符合律文）；第二個版本一卷，曹魏時期的曇諦在雒陽收集整理（題目是「羯磨一卷」，出自《曇無德律》。以結大界為首，受日增乞牒入羯磨。魏郡的礪律師受持這個版本。銳意進取，雖有改進但仍有不足，未能消除細微的錯誤。分為兩卷，並作義釋）；第三個版本是元魏光...
【English Translation】 English version Taisho Tripitaka Volume 40 No. 1809 Sanghakarma No. 1809 [cf. Nos. 1432, 1433, 1808] Sanghakarma Volume 1 with Preface (From the 'Four-Part Vinaya') Collected by Shramana Huaishu of Xitaiyuan Temple Tracing back to Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma) and Rajagriha (City of Kings), it initiated the wonderful path of Śīla (morality, discipline); at Grdhrakuta (Vulture Peak Mountain), it revealed the profound essence of liberation. Therefore, the Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousand world system) receives coolness and escapes the burning house (of suffering); beings above and below ride the raft of precepts and cross the river of delusion. The inner Sangha thus flourishes, and the outer followers thus find peace and happiness. Later, those who concealed their true abilities disappeared, and even the learned ones faced the sorrow of broken axles (loss of knowledge); the pure and subtle teachings were obscured, and reliable guidance like a floating raft became rare. Then Kasyapa Buddha (Drinking Light) emerged, seeking the Dharma with humility despite severed ties; Upali arose, revitalizing the declining principles and silently supporting them. The torch of wisdom was thus rekindled, and the sea of precepts was cleansed once more. Its Vinaya teachings are so vast and profound that it is difficult to enumerate them completely. This Karma (action, ritual) is the proper method for propagating the Dharma, the grand norm for rectifying and protecting the Dharma, its lineage belonging to the five sections (five parts of the Vinaya), originating from the Dharmaguptaka Vinaya (Four-Part Vinaya), it is the key to Bodhi (enlightenment), and the essential passage to Nirvana (liberation). I, Huaishu, with keen intellect and youthful energy, have focused on these principles, humbly observing the supreme teachings, examining their meanings, and experiencing the passage of time, hoping to avoid major errors. However, since ancient times, various virtuous masters have had different understandings of the scriptures, each expounding different views, totaling five versions: The first version, one volume, was collected and compiled by Vinaya Master Kai during the Cao Wei period in Xudu (titled 'Miscellaneous Karma of Dharmaguptaka'. Starting with the establishment of the precept-receiving site, adding requests for alms during the day without entering the Karma, with frequent additions and subtractions, deviating from the Vinaya text); the second version, one volume, was collected and compiled by Dhammati during the Cao Wei period in Luoyang (titled 'Karma, one volume', from the 'Dharmaguptaka Vinaya'. Starting with the establishment of the great boundary, adding requests for alms during the day and submitting them to the Karma. Vinaya Master Li of Weijun upheld this version. Eager to improve, although there were improvements, there were still shortcomings, and minor errors were not eliminated. Divided into two volumes, with explanatory notes); the third version is Guang during the Yuan Wei...
律師于鄴下集(此同曇諦集本，述錄不順正文)；一本兩卷，隋愿律師于并州撰(題云「羯磨捲上」，出《曇無德律》。愿雖自曰依文，無片言增減。然詳律本，非無損益。兼造章疏，並汾盛行)；一本一卷，皇朝宣律師于京兆撰(題云「刪補隨機羯磨」。斯有近棄自部之正文，遠取他宗之傍義；教門既其雜亂，指事屢有乖違。並造義疏，頗行於代)。素于諸家撰集，莫不研尋，校理求文，抑多乖舛。遂以不敏，輒述幽深，分為三卷，勒成一部，庶無增減，以適時機，祇取成文，非敢穿鑿。惟愿戒珠增照，葉日月而齊明；系草傳芳，與天地而同朽。后之覽者，知斯志焉。
方便篇第一
僧集？(律言：應來者來。又言：僧有四種，四人、五人、十人、二十人。四人僧者，除受大戒、自恣、出罪，餘一切羯磨應作。五人僧者，除中國受大戒、出罪，餘一切羯磨應作。十人僧者，除出罪，餘一切羯磨應作。二十人僧者，一切羯磨應作；況復過二十。若隨四位僧中，有少一人者，作法不成，非法、非毗尼。)和合？(律言：同一羯磨和合集一處，不來者囑授，在現前應呵者不呵。又言：五法應和合：若如法應和合、若默然任之、若與欲、若從可信人聞、若先在中默然而坐，如是五事應和合。)未受大戒者出？(
【現代漢語翻譯】 現代漢語譯本：律師于鄴下集（此與曇諦集本相同，述錄不順正文）；一本兩卷，隋朝愿律師于并州撰寫（題為『羯磨捲上』，出自《曇無德律》。愿律師雖自稱依據原文，沒有絲毫增減。然而詳細考察律本，並非沒有刪減增益。兼造章疏，在并州和汾州一帶盛行）；一本一卷，皇朝宣律師于京兆撰寫（題為『刪補隨機羯磨』。這有捨棄本宗正文，遠取他宗旁義的嫌疑；導致教門雜亂，指事屢有乖違。並撰寫義疏，頗為當時所流行）。我素來對各家的撰集，無不研習尋究，校理求文，但發現很多乖謬錯誤。因此我不揣冒昧，略述幽深之處，分為三卷，勒成一部，希望沒有增減，以適應時機，只取現成文字，不敢穿鑿附會。只願戒珠增輝，與日月齊明；系草傳芳，與天地同朽。後來的讀者，要知道我的心志啊。
方便篇第一
僧集？（律中說：應該來的都來。又說：僧有四種，四人僧、五人僧、十人僧、二十人僧。四人僧，除了受大戒、自恣（Pravāraṇā，僧眾于解夏時互相檢舉過失的儀式）、出罪（懺悔），其餘一切羯磨（Karma，業）都應作。五人僧，除了在中國受大戒、出罪，其餘一切羯磨都應作。十人僧，除了出罪，其餘一切羯磨都應作。二十人僧，一切羯磨都應作；更何況超過二十人。如果隨四位僧中，缺少一人，作法不成，屬於非法、非毗尼（Vinaya，戒律）。）和合？（律中說：同一羯磨和合集一處，不來的人囑託授權，在現前應該呵責的人不呵責。又說：五法應該和合：如果如法應該和合、如果默然任之、如果與欲（給予同意）、如果從可信的人那裡聽到、如果先前在中間默然而坐，像這樣五件事應該和合。）未受大戒者出？（
【English Translation】 English version: The collection of Lawyer Yu at Yexia (This is the same as the collection of Tan Di, the narration is not in accordance with the main text); one copy in two volumes, compiled by Lawyer Yuan of the Sui Dynasty in Bingzhou (titled 'Karma Volume 1', from the 'Tānwúdé Vinaya'). Although Lawyer Yuan claimed to be based on the original text without any additions or subtractions, a detailed examination of the Vinaya reveals that there were indeed deletions and additions. He also created commentaries, which were popular in Bingzhou and Fenzhou); one copy in one volume, compiled by Lawyer Xuan of the Imperial Dynasty in Jingzhao (titled 'Revised and Supplemented Random Karma'). This has the suspicion of abandoning the correct text of one's own school and taking the side meanings of other schools; leading to confusion in the teachings and frequent discrepancies in the matters referred to. He also wrote commentaries, which were quite popular at the time. I have always studied and researched the collections of various schools, examining and seeking the text, but I have found many discrepancies and errors. Therefore, I have ventured to describe the profound points, dividing them into three volumes, forming a complete work, hoping that there will be no additions or subtractions, to adapt to the times, only taking the existing text, not daring to make presumptuous interpretations. I only hope that the pearl of precepts will increase in brightness, shining as brightly as the sun and moon; and that the fragrance of the tied grass will be passed down, lasting as long as heaven and earth. May future readers know my aspirations.
Chapter 1: Expedient Means
Sangha Gathering? (The Vinaya says: Those who should come, should come. It also says: There are four types of Sangha: a Sangha of four, a Sangha of five, a Sangha of ten, and a Sangha of twenty. A Sangha of four, except for receiving the major precepts, Pravāraṇā (the ceremony where monks confess their faults at the end of the rainy season retreat), and expelling sins (confession), all other Karma (actions) should be performed. A Sangha of five, except for receiving the major precepts and expelling sins in China, all other Karma should be performed. A Sangha of ten, except for expelling sins, all other Karma should be performed. A Sangha of twenty, all Karma should be performed; let alone more than twenty. If any of the four types of Sangha is missing one person, the performance is invalid, and it is illegal and not in accordance with the Vinaya (discipline).) Harmony? (The Vinaya says: The same Karma should be gathered together in harmony, those who do not come should entrust their authority, and those who should be reprimanded in the present should not be reprimanded. It also says: Five things should be in harmony: if it is lawful, it should be in harmony, if it is silently allowed, if consent is given, if it is heard from a trustworthy person, if one has been sitting silently in the middle, these five things should be in harmony.) Those who have not received the major precepts should leave? (
律言：不應在未受大戒人前作羯磨說戒。又言：聽除人未受大戒，餘者在前作羯磨說戒。又言：有四滿數：有人得滿數不應呵、有人不得滿數應呵、有人不得滿數亦不應呵、有人得滿數亦應呵。何等人得滿數不應呵？若為作呵責羯磨、擯羯磨、依止羯磨、遮不至白衣家羯磨。何等人不得滿數應呵？若欲受大戒人。何等人不得滿數亦不得呵？若為比丘作羯磨，比丘尼不得滿數亦不得呵、式叉摩那、沙彌、沙彌尼、若言犯邊罪等十三人、若被舉、若滅擯、若應滅擯、若別住、若在戒場上、若神足在空、若隱沒、若離見聞處、若所為作羯磨人。何等人得滿數亦得呵？若善比丘同一界住，不以神足在空、不隱沒、不離見聞處、乃至語傍人。)
不來諸比丘說欲及清凈？(唯除結界不得說欲。其欲須與清凈合說。若自恣時，應言「與欲自恣」。若有佛法僧事、病患事、看病緣，聽與欲。律言：與欲有五種：若言與汝欲、若言我說欲、若言為我說欲、若現身相與欲、若廣說與欲。若不現身相、不口說欲者，不成與欲，應更與餘者欲。其持欲人受欲已便命過、若余處行、若罷道、若入外道眾、若入別部眾、若至戒場上、若明相出、若自言犯邊罪等十三人、若被舉、若滅擯、若應滅擯、若神足在空、若離見聞處，不成與欲，應更
【現代漢語翻譯】 現代漢語譯本 律中說：不應該在沒有受過具足戒的人面前進行羯磨（karma，業）和說戒。又說：除了未受具足戒的人之外，其餘的人都可以在場進行羯磨和說戒。又說：有四種關於『滿數』（quorum）的情況：有些人達到滿數不應該呵責、有些人未達到滿數應該呵責、有些人未達到滿數也不應該呵責、有些人達到滿數也應該呵責。哪些人達到滿數不應該呵責？如果（羯磨）是爲了進行呵責羯磨、擯出羯磨、依止羯磨、遮止前往白衣家羯磨。哪些人未達到滿數應該呵責？如果是想要受具足戒的人。哪些人未達到滿數也不應該呵責？如果是為比丘作羯磨，比丘尼未達到滿數也不應該呵責；式叉摩那（śikṣamāṇā，學戒女）、沙彌（śrāmaṇera，沙彌）、沙彌尼（śrāmaṇerikā，沙彌尼）；如果有人說犯了邊罪等十三種人；如果有人被舉罪、被滅擯、應該被滅擯、別住、在戒場上、以神通力在空中、隱沒、離開見聞之處、或者所要為之作羯磨的人。 哪些人達到滿數也可以呵責？如果是善良的比丘住在同一個界內，沒有以神通力在空中、沒有隱沒、沒有離開見聞之處、乃至和旁邊的人說話。
沒有來的比丘應該說『欲』（chanda，意願）和清凈嗎？（除非結界，否則不得說『欲』。『欲』必須和清凈一起說。如果在自恣（pravāraṇā，自恣）時，應該說『與欲自恣』。如果有佛法僧事、病患事、看病因緣，允許給『欲』。律中說：給『欲』有五種方式：如果說『我給你欲』、如果說『我說欲』、如果說『為我說欲』、如果現出身相給欲、如果詳細說明給欲。如果不現出身相、不口頭說欲，就不算給欲，應該重新給其他人慾。如果持欲的人在接受欲之後就命終、或者去其他地方、或者還俗、或者加入外道眾、或者加入其他部眾、或者到達戒場上、或者天亮、或者自己說犯了邊罪等十三種人、或者被舉罪、或者被滅擯、或者應該被滅擯、或者以神通力在空中、或者離開見聞之處，就不算給欲，應該重新給。
【English Translation】 English version The Vinaya states: One should not perform Karma (karma, action/deed) or recite the precepts in the presence of those who have not received the full ordination. It also states: Except for those who have not received the full ordination, others may be present during the performance of Karma and the recitation of precepts. It further states: There are four situations regarding 'quorum' (full number): Some who reach the quorum should not be reproached, some who do not reach the quorum should be reproached, some who do not reach the quorum should not be reproached, and some who reach the quorum should be reproached. Who are those who reach the quorum and should not be reproached? If the (Karma) is for performing a Reproach Karma, an Expulsion Karma, a Dependence Karma, or a Karma to prevent going to the homes of laypeople. Who are those who do not reach the quorum and should be reproached? Those who wish to receive full ordination. Who are those who do not reach the quorum and should not be reproached? If Karma is being performed for a Bhikshu (bhikṣu, monk), a Bhikshuni (bhikṣuṇī, nun) who does not reach the quorum should not be reproached; a Śikṣamāṇā (śikṣamāṇā, female trainee), a Śrāmaṇera (śrāmaṇera, novice monk), a Śrāmaṇerikā (śrāmaṇerikā, novice nun); if someone says they have committed a transgression of the boundary, etc., thirteen types of people; if someone has been censured, expelled, should be expelled, is undergoing separate residence, is at the ordination platform, is using supernatural powers in the sky, is hidden, is away from sight and hearing, or is the person for whom the Karma is being performed. Who are those who reach the quorum and may be reproached? If they are good Bhikshus living within the same boundary, not using supernatural powers in the sky, not hidden, not away from sight and hearing, and even speaking to someone nearby.
Should the Bhikshus who are not present express their 'consent' (chanda, will/intention) and purity? (Except for establishing boundaries, consent should not be given. Consent must be given together with purity. If it is during the Pravāraṇā (pravāraṇā, invitation), one should say 'I give consent for the Pravāraṇā'. If there are matters concerning the Buddha, Dharma, Sangha, illness, or caregiving, giving consent is permitted. The Vinaya states: There are five ways to give consent: if one says 'I give you consent', if one says 'I express consent', if one says 'Express consent for me', if one shows physical signs of giving consent, if one explains in detail to give consent. If one does not show physical signs or verbally express consent, it does not count as giving consent, and consent should be given to others again. If the person holding the consent dies after receiving the consent, or goes elsewhere, or disrobes, or joins a heretical group, or joins another sect, or arrives at the ordination platform, or it dawns, or they themselves say they have committed a transgression of the boundary, etc., thirteen types of people, or has been censured, or has been expelled, or should be expelled, or is using supernatural powers in the sky, or is away from sight and hearing, it does not count as giving consent, and it should be given again.
與餘者欲。若至中道、若至僧中亦如是。若廣說欲者，應往傳欲人所，具儀作如是言：)
大德一心念！我某甲比丘，如法僧事，與欲清凈。(時持欲比丘自有事起，不及詣僧者，聽轉欲與餘人。轉時應云：)
大德一心念！我某甲比丘與某甲比丘，受欲清凈。彼及我身，如法僧事，與欲清凈。(持欲比丘至僧說時，若能記識姓名者，對僧一一稱說云：)
大德僧聽！某甲比丘、某甲比丘，如法僧事，與欲清凈。(若不能記姓名，但云「眾多」。若受欲人若睡、若入定、或忘、若不故作如是，名為成與欲；若故不說者，突吉羅。)僧今何所作為？(然所為事有其三種：一為情事，如受懺等；二為非情事，如結諸界；三情非情事，如處分、離衣等。此所為事委僧量宜，故須對眾問其所作。)某羯磨。(羯磨約體但三，謂：單白、白二、白四。律言：有七種羯磨不應作：非法非毗尼羯磨、非法別眾羯磨、非法和合羯磨、法別眾羯磨、法相似別眾羯磨、法相似和合羯磨、呵不止羯磨。應作如法、如毗尼羯磨。應白二羯磨，如白法作白，如羯磨法作羯磨；白四羯磨亦爾；是為如法、如毗尼羯磨。此方便六，遍余諸法，唯除結界，闕者不成。)
結界篇第二
結大界法(律言：當敷座，當打揵椎
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）想要給其他人授與同意（與欲，chanda），無論是去到中途，還是去到僧團中，都應該這樣做。如果想要廣泛說明授與同意的事情，應該去到接受同意的人那裡，按照儀軌這樣說： 『大德，請一心念！我某甲（姓名）比丘，爲了如法的僧事，授與同意，清凈。』（這時，如果持有同意的比丘自己有事，來不及去僧團，允許將同意轉交給其他人。轉交時應該說：） 『大德，請一心念！我某甲（姓名）比丘將同意授與某甲（姓名）比丘，接受同意，清凈。他和我自己，爲了如法的僧事，授與同意，清凈。』（持有同意的比丘到僧團陳述時，如果能記住姓名，就對僧團一一稱說：） 『大德僧團請聽！某甲（姓名）比丘、某甲（姓名）比丘，爲了如法的僧事，授與同意，清凈。』（如果不能記住姓名，就只說『眾多』。如果接受同意的人睡著了、入定了、忘記了，或者不是故意不說，這都算作成功授與同意；如果是故意不說，就犯了突吉羅（dukkhata，一種輕罪）。）僧團現在要做什麼？（要做的事情有三種：一是為有情眾生之事，如接受懺悔等；二是為非有情眾生之事，如結各種界限；三是為有情和非有情眾生之事，如處分、離開衣服等。這些要做的事情委託僧團衡量決定，所以需要對大眾詢問要做什麼。）某羯磨（kamma，業）。（羯磨從本質上來說只有三種，即：單白、白二、白四。律中說：有七種羯磨不應該做：非法非毗尼羯磨、非法別眾羯磨、非法和合羯磨、法別眾羯磨、法相似別眾羯磨、法相似和合羯磨、呵不止羯磨。應該做如法、如毗尼的羯磨。應該做白二羯磨，如白法做白，如羯磨法做羯磨；白四羯磨也是這樣；這就是如法、如毗尼的羯磨。這種方便有六種，適用於其他各種法，只有結界除外，缺少任何一種都不成功。） 結界篇第二 結大界法（律中說：應當鋪設座位，應當敲打犍椎（ghanta，一種法器））
【English Translation】 English version: If someone wants to give chanda (consent), whether going halfway or to the Sangha (community of monks), it should be done like this. If one wants to explain the matter of giving consent extensively, one should go to the person receiving the consent and say according to the ritual: 'Venerable, please pay attention! I, Bhikkhu (monk) so-and-so, for the sake of lawful Sangha affairs, give my consent, pure.' (At this time, if the Bhikkhu holding the consent has his own affairs and cannot go to the Sangha, he is allowed to transfer the consent to another person. When transferring, he should say:) 'Venerable, please pay attention! I, Bhikkhu so-and-so, give my consent to Bhikkhu so-and-so, receiving consent, pure. He and myself, for the sake of lawful Sangha affairs, give our consent, pure.' (When the Bhikkhu holding the consent comes to the Sangha to state it, if he can remember the names, he should announce them to the Sangha one by one:) 'Venerable Sangha, please listen! Bhikkhu so-and-so, Bhikkhu so-and-so, for the sake of lawful Sangha affairs, give their consent, pure.' (If he cannot remember the names, he should just say 'many'. If the person receiving the consent is asleep, in meditation, forgets, or does not intentionally fail to speak, this is considered a successful giving of consent; if he intentionally does not speak, he commits a dukkata (wrongdoing).) What is the Sangha doing now? (There are three kinds of things to be done: first, things for sentient beings, such as receiving confession; second, things for non-sentient beings, such as establishing various boundaries; and third, things for both sentient and non-sentient beings, such as disposition, leaving robes, etc. These things to be done are entrusted to the Sangha to measure and decide, so it is necessary to ask the assembly what is to be done.) Such-and-such kamma (action). (Kamma, in essence, is only of three kinds, namely: single announcement, announcement with one motion, announcement with three motions. The Vinaya (monastic rules) says: There are seven kinds of kamma that should not be done: unlawful and non-Vinaya kamma, unlawful separate assembly kamma, unlawful harmonious assembly kamma, lawful separate assembly kamma, lawful similar separate assembly kamma, lawful similar harmonious assembly kamma, and kamma of censure without cessation. Kamma that is lawful and according to the Vinaya should be done. Kamma with one announcement and one motion should be done, such as doing announcement according to the Dharma, doing kamma according to the kamma method; kamma with one announcement and three motions is also like this; this is kamma that is lawful and according to the Vinaya. These six expedients apply to all other dharmas, except for establishing boundaries, where the lack of any one makes it unsuccessful.) Chapter Two on Establishing Boundaries The Method of Establishing Great Boundaries (The Vinaya says: One should spread out a seat, one should strike the ghanta (a type of bell).)
，盡共集。共集一處，不聽受欲。是中舊住比丘應唱大界四方相，若東方有山稱山，有塹稱塹，若村、若城、若疆畔、若園、若林、若池、若樹、若石、若垣墻、若神祀舍；如東方相，余方亦爾。但結界處不得二界相接，應留中間，不得隔駃流水結，除常有橋船。唱相之法，應起禮僧，白言：)
大德僧聽！我舊住比丘某甲，(若非舊住，識界者唱，應除「舊住」二言。)為僧唱大界四方相。(白已應唱，謂從東南角等次第而唱，乃至三說。眾中差堪能作羯磨者，若上座、若次座、若誦律、若不誦律，當如是作。)
大德僧聽(逖徑反)！此住處比丘，唱四方大界相。若僧時到，僧忍聽(逖零反)，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(時諸比丘有欲廣作界及狹作者。佛言：「欲改作者，先解前界，然後欲廣狹作從意。」當作白二解，應如是作。)
大德僧聽！今此住處比丘，同一住處，同一說戒
【現代漢語翻譯】 現代漢語譯本： 大家一起聚集。聚集在一處后，不聽受慾望。這裡原先居住的比丘應該唱誦大界的四方邊界標誌，如果東方有山就稱山，有溝塹就稱溝塹，如果有村莊、城池、疆界、園林、樹林、池塘、樹木、石頭、圍墻、或者神廟；就像描述東方邊界標誌一樣，其餘方向也一樣。但是結界的地方不能兩個界限相連線，應該留有中間間隔，不能隔著快速流動的河水結界，除非有固定的橋樑或船隻。（唱誦邊界標誌的方法，應該起身禮敬僧眾，稟告說：） 『大德僧眾請聽！我，舊住比丘某甲（如果不是舊住的比丘，而是熟悉邊界的人唱誦，應該去掉「舊住」二字），為僧眾唱誦大界的四方邊界標誌。』（稟告完畢后應該唱誦，就是從東南角等依次唱誦，乃至重複三次。僧眾中挑選能夠勝任羯磨的人，無論是上座、次座、誦律者、或者不誦律者，應當這樣做。） 『大德僧眾請聽！這個住處的比丘，唱誦四方大界的邊界標誌。如果僧眾認為時機已到，僧眾容許聽取，僧眾現在於這四方邊界標誌內結大界，成為同一住處，同一說戒的區域。』稟告如上。 『大德僧眾請聽！這個住處的比丘，唱誦四方大界的邊界標誌。僧眾現在於這四方邊界標誌內結大界，成為同一住處，同一說戒的區域。哪位長老容忍僧眾于這四方邊界標誌內結大界，成為同一住處，同一說戒的區域的就默然，誰不容忍就說出來。』僧眾已經容忍于這四方邊界標誌內，成為同一住處，同一說戒的區域，結大界完畢。僧眾容忍，因為默然的緣故，這件事就這樣成立。 解大界法（當時各位比丘有想要擴大或者縮小結界的。佛說：『想要更改結界的，先解除之前的結界，然後想要擴大或者縮小，隨你們的意願。』應當做白二羯磨來解除，應當這樣做：） 『大德僧眾請聽！現在這個住處的比丘，成為同一住處，同一說戒的區域。
【English Translation】 English version: Let everyone gather together. After gathering in one place, do not listen to or accept desires. The originally residing Bhikshus (monks) here should recite the boundary markers of the great boundary in the four directions. If there is a mountain in the east, call it a mountain; if there is a trench, call it a trench; whether it is a village, a city, a border, a garden, a forest, a pond, a tree, a stone, a wall, or a shrine (Shen Si She); just like describing the eastern boundary markers, the other directions are the same. However, the places for establishing boundaries should not have two boundaries connected; an interval should be left in between, and boundaries should not be established across rapidly flowing rivers, unless there are permanent bridges or boats. (The method for reciting the boundary markers is to rise and pay respects to the Sangha (community of monks), and announce:) 'Venerable Sangha, please listen! I, Bhikshu (monk) so-and-so who originally resides here (if it is not a Bhikshu who originally resides here, but someone familiar with the boundaries who recites, the words 'originally resides' should be removed), recite the boundary markers of the great boundary in the four directions for the Sangha.' (After announcing, one should recite, that is, recite in order from the southeast corner, etc., and repeat it three times. Among the Sangha, select someone capable of performing Karma (ritual act), whether it is a senior monk, a junior monk, one who recites the Vinaya (monastic rules), or one who does not recite the Vinaya, and they should do it like this.) 'Venerable Sangha, please listen! The Bhikshus of this dwelling place recite the boundary markers of the great boundary in the four directions. If the Sangha deems the time has come, and the Sangha permits listening, the Sangha now establishes a great boundary within these boundary markers in the four directions, becoming one dwelling place, one area for reciting the precepts.' The announcement is as above. 'Venerable Sangha, please listen! The Bhikshus of this dwelling place recite the boundary markers of the great boundary in the four directions. The Sangha now establishes a great boundary within these boundary markers in the four directions, becoming one dwelling place, one area for reciting the precepts. Which elders tolerate the Sangha establishing a great boundary within these boundary markers in the four directions, becoming one dwelling place, one area for reciting the precepts, let them remain silent; whoever does not tolerate it, speak up.' The Sangha has tolerated establishing a great boundary within these boundary markers in the four directions, becoming one dwelling place, one area for reciting the precepts. The Sangha tolerates it, because of the silence, this matter is thus established. The method for dissolving the great boundary (At that time, some Bhikshus wanted to expand or shrink the boundary. The Buddha said: 'Those who want to change the boundary, first dissolve the previous boundary, and then expand or shrink it as you wish.' A white double Karma (formal procedure) should be performed to dissolve it, and it should be done like this:) 'Venerable Sangha, please listen! Now the Bhikshus of this dwelling place become one dwelling place, one area for reciting the precepts.'
。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。
結同一說戒同一利養界法(時有二處別利養別說戒，諸比丘欲結共一說戒共一利養界。佛言：「自今已去，聽各自解界，然後白二結。」當敷座等，如前。應如是作。)
大德僧聽！如所說界相，若僧時到，僧忍聽，今僧於此處、彼處，結同一說戒，同一利養界。白如是。
大德僧聽！如所說界相，今僧於此處、彼處，結同一說戒，同一利養界。誰諸長老忍僧於此處、彼處，同一說戒，同一利養，結界者默然，誰不忍者說。僧已忍於此處、彼處，同一說戒，同一利養，結界竟。僧忍，默然故，是事如是持。
結同一說戒別利養界法(有二住處別說戒別利養，比丘意欲同一說戒別利養。佛言：「聽各自解界，然後結。」結法同前，唯改一句云：同一說戒別利養。白如是)。
結別說戒同一利養界法(時二住處別說戒別利養，時諸比丘欲得別說戒同一利養，欲守護住處故。佛聽白二結，應如是作。)
大德僧聽！若僧時到，僧忍聽，今僧於此、彼
【現代漢語翻譯】 現代漢語譯本：如果僧團時間已到，僧團允許聽，就解除戒律的界限。稟告如下： 『各位大德僧眾請聽！此處的比丘們，在同一處居住，一起誦戒，現在要解除戒律的界限。哪位長老同意僧團在同一處居住，一起誦戒，解除戒律界限的請默然，不同意的請說出來。僧團已經同意聽取在同一處居住，一起誦戒，解除戒律界限完畢。僧團同意，因為默然的緣故，這件事就這樣決定了。』 結同一說戒同一利養界法（當時有兩個地方各自有不同的利養和不同的誦戒，比丘們想要結成共同一起誦戒和共同一個利養的界限。佛說：『從今以後，允許各自解除界限，然後通過白二法來結界。』應當鋪設座位等，如前所述。應當這樣做：） 『各位大德僧眾請聽！如所說的界限的相狀，如果僧團時間已到，僧團允許聽，現在僧團在此處、彼處，結成共同一起誦戒，共同一個利養的界限。稟告如是。』 『各位大德僧眾請聽！如所說的界限的相狀，現在僧團在此處、彼處，結成共同一起誦戒，共同一個利養的界限。哪位長老同意僧團在此處、彼處，共同一起誦戒，共同一個利養，結成界限的請默然，不同意的請說出來。僧團已經同意在此處、彼處，共同一起誦戒，共同一個利養，結界完畢。僧團同意，因為默然的緣故，這件事就這樣決定了。』 結同一說戒別利養界法（有兩個住處各自誦戒和各自利養，比丘們想要共同一起誦戒但利養分開。佛說：『允許各自解除界限，然後結界。』結界的方法與前面相同，只改一句說：共同一起誦戒但利養分開。稟告如是）。 結別說戒同一利養界法（當時有兩個住處各自誦戒和各自利養，當時比丘們想要各自誦戒但共同一個利養，爲了守護住處。佛允許通過白二法來結界，應當這樣做：） 『各位大德僧眾請聽！如果僧團時間已到，僧團允許聽，現在僧團在此、彼
【English Translation】 English version: If it is time for the Sangha (community of monks), may the Sangha listen and dissolve the boundary. Announce as follows: 'Venerable Sangha, listen! The Bhikkhus (monks) in this dwelling, residing in the same place, reciting the precepts together, now dissolve the boundary. Which elders agree that the Sangha resides in the same place, recites the precepts together, and dissolves the boundary, let them be silent; those who do not agree, speak. The Sangha has agreed to listen to residing in the same place, reciting the precepts together, and the dissolution of the boundary is complete. The Sangha agrees, because of the silence, this matter is thus decided.' The method of establishing a boundary for common recitation of precepts and common benefit (At that time, there were two places with separate benefits and separate recitations of precepts. The Bhikkhus wanted to establish a boundary for common recitation of precepts and common benefit. The Buddha said: 'From now on, allow each to dissolve the boundary, and then establish it through a formal act with two announcements.' The arrangement of seats, etc., should be as before. It should be done as follows:) 'Venerable Sangha, listen! As for the characteristics of the boundary that has been spoken of, if it is time for the Sangha, may the Sangha listen, now the Sangha in this place and that place, establishes a boundary for common recitation of precepts and common benefit. Announce as such.' 'Venerable Sangha, listen! As for the characteristics of the boundary that has been spoken of, now the Sangha in this place and that place, establishes a boundary for common recitation of precepts and common benefit. Which elders agree that the Sangha in this place and that place, commonly recites the precepts, shares the same benefit, and establishes the boundary, let them be silent; those who do not agree, speak. The Sangha has agreed in this place and that place, to commonly recite the precepts, share the same benefit, and the establishment of the boundary is complete. The Sangha agrees, because of the silence, this matter is thus decided.' The method of establishing a boundary for common recitation of precepts but separate benefits (There were two dwellings with separate recitations of precepts and separate benefits. The Bhikkhus wanted to commonly recite the precepts but have separate benefits. The Buddha said: 'Allow each to dissolve the boundary, and then establish it.' The method of establishing the boundary is the same as before, only changing one sentence to say: commonly recite the precepts but have separate benefits. Announce as such). The method of establishing a boundary for separate recitation of precepts but common benefit (At that time, there were two dwellings with separate recitations of precepts and separate benefits. At that time, the Bhikkhus wanted to separately recite the precepts but have a common benefit, in order to protect the dwelling. The Buddha allowed establishing the boundary through a formal act with two announcements, it should be done as follows:) 'Venerable Sangha, listen! If it is time for the Sangha, may the Sangha listen, now the Sangha in this place and that
住處，結別說戒，同一利養，為欲守護住處故。白如是。
大德僧聽！今僧於此、彼住處，結別說戒，同一利養，為守護住處故。誰諸長老忍僧於此、彼住處，結別說戒，同一利養，為守護住處故者默然，誰不忍者說。僧已忍於此、彼住處，結別說戒，同一利養，為守護住處故竟。僧忍，默然故，是事如是持。(此及前二，律無解法，若欲解者，準結翻解，翻相應知。)
結戒場法(時諸比丘，有須四比丘眾、五比丘眾、十比丘眾、二十比丘眾羯磨事起，是中大眾集會疲極。佛言：「聽結戒場。稱四方界相，若安杙、若石、若疆畔若齊限。」是中結者，安三重相：最內一重是戒場相；中間一重是大界內相，此與戒場相不得相入及並，應留中間；最外一重是大界外相。先唱戒場相結，唱法如上。應如是作。)
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作戒場竟。僧忍，默然故，是事如是持。(次唱大界內外相，唱及結如上。)
解戒場法(文略無解，若欲解者，應翻結云
【現代漢語翻譯】 現代漢語譯本： 住處，共同舉行別說戒儀式，享有同樣的利養，這是爲了守護住處。稟告如上。
大德僧眾請聽！現在僧團在此處和彼處住處，共同舉行別說戒儀式，享有同樣的利養，爲了守護住處。哪位長老認可僧團在此處和彼處住處，共同舉行別說戒儀式，享有同樣的利養，爲了守護住處，就請默然；誰不認可就請說出來。僧團已經認可在此處和彼處住處，共同舉行別說戒儀式，享有同樣的利養，爲了守護住處這件事。僧團認可，因為默然的緣故，這件事就這樣決定了。（此段以及前兩段，律中沒有解釋方法，如果想要解釋，參照結戒的相反方式來理解，相反的情況應該知道。）
結戒場的方法（當時，一些比丘遇到需要四比丘眾、五比丘眾、十比丘眾、二十比丘眾才能進行的羯磨事，這些大眾因此疲憊不堪。佛陀說：『允許結戒場。標明四方邊界的標誌，無論是木樁、石頭、邊界線還是齊整的界限。』在其中結戒場，設定三重標誌：最內一層是戒場的標誌；中間一層是大界的內部標誌，這一層與戒場的標誌不能相交或重疊，應該留有中間間隔；最外一層是大界的外部標誌。首先宣告戒場的標誌並進行結界，宣告的方法如上。應該這樣做。）
大德僧眾請聽！這個住處的比丘，標明四方小界的標誌。如果僧團認為時機已到，僧團認可並聽取，僧團現在於這四方小界標誌內，結界作為戒場。稟告如上。
大德僧眾請聽！這個住處的比丘，標明四方小界的標誌。僧團現在於這四方小界標誌內結戒場。哪位長老認可僧團在這四方標誌內結戒場，就請默然；誰不認可就請說出來。僧團已經認可在這四方標誌內結界作為戒場這件事。僧團認可，因為默然的緣故，這件事就這樣決定了。（接下來宣告大界的內外標誌，宣告和結界如上。）
解戒場的方法（文字簡略沒有解釋，如果想要解釋，應該以解除結界的方式來說）
【English Translation】 English version: Dwelling place, jointly performing the 'separate recitation of precepts' (別說戒, bié shuō jiè), sharing the same benefits, for the sake of protecting the dwelling place. Report as such.
Venerable Sangha, please listen! Now the Sangha, in this and that dwelling place, jointly performs the 'separate recitation of precepts' (別說戒, bié shuō jiè), sharing the same benefits, for the sake of protecting the dwelling place. Which elder approves of the Sangha, in this and that dwelling place, jointly performing the 'separate recitation of precepts' (別說戒, bié shuō jiè), sharing the same benefits, for the sake of protecting the dwelling place, let him be silent; whoever does not approve, let him speak. The Sangha has already approved of jointly performing the 'separate recitation of precepts' (別說戒, bié shuō jiè), sharing the same benefits, for the sake of protecting the dwelling place. The Sangha approves, because of the silence, this matter is thus decided. (This passage and the previous two, the Vinaya does not have a method of explanation, if you want to explain, refer to the opposite way of concluding the boundary, the opposite situation should be known.)
The method of establishing a boundary for precepts (戒場, jiè chǎng) (At that time, some Bhikkhus encountered 'karma' (羯磨, jié mó) matters that required a quorum of four Bhikkhus, five Bhikkhus, ten Bhikkhus, or twenty Bhikkhus, and these assemblies were exhausted as a result. The Buddha said: 'Allow the establishment of a boundary for precepts (戒場, jiè chǎng). Mark the signs of the four directions, whether they are stakes, stones, boundary lines, or even limits.' In establishing the boundary within it, set up three layers of signs: the innermost layer is the sign of the boundary for precepts (戒場, jiè chǎng); the middle layer is the inner sign of the great boundary, this layer and the sign of the boundary for precepts (戒場, jiè chǎng) must not intersect or overlap, an intermediate space should be left; the outermost layer is the outer sign of the great boundary. First announce the sign of the boundary for precepts (戒場, jiè chǎng) and establish the boundary, the method of announcement is as above. It should be done like this.)
Venerable Sangha, please listen! The Bhikkhus of this dwelling place, mark the signs of the small boundary of the four directions. If the Sangha deems the time is right, the Sangha approves and listens, the Sangha now, within these signs of the small boundary of the four directions, establishes a boundary as a place for precepts (戒場, jiè chǎng). Report as such.
Venerable Sangha, please listen! The Bhikkhus of this dwelling place, mark the signs of the small boundary of the four directions. The Sangha now establishes a boundary for precepts (戒場, jiè chǎng) within these signs of the small boundary of the four directions. Which elder approves of the Sangha establishing a boundary for precepts (戒場, jiè chǎng) within these four directional signs, let him be silent; whoever does not approve, let him speak. The Sangha has already approved of establishing a boundary within these four directional signs as a place for precepts (戒場, jiè chǎng). The Sangha approves, because of the silence, this matter is thus decided. (Next, announce the inner and outer signs of the great boundary, the announcement and establishment of the boundary are as above.)
The method of dissolving the boundary for precepts (戒場, jiè chǎng) (The text is brief and without explanation, if you want to explain, it should be said in the manner of dissolving the boundary)
：)
大德僧聽！此住處比丘戒場。若僧時到，僧忍聽，解戒場。白如是。
大德僧聽！此住處比丘戒場，僧今於此解戒場。誰諸長老忍僧於此解戒場者默然，誰不忍者說。僧已忍於此解戒場竟。僧忍，默然故，是事如是持。
難結小界授戒法(時有欲受戒者至界外，六群比丘往遮。佛言：「汝等善聽！自今已去，不同意者未出界，聽在界外疾疾一處集結小界。」應如是作。)
大德僧聽！僧集一處結小界。若僧時到，僧忍聽，結小界。白如是。
大德僧聽！今此僧一處集結小界。誰諸長老忍僧一處集結小界者默然，誰不忍者說。僧已忍結小界竟。僧忍，默然故，是事如是持。
解難結小界授戒法(律言：自今已去，應解界已去，不應不解界而去。應如是解。)
大德僧聽！今眾僧集解界。若僧時到，僧忍聽，解界。白如是。
大德僧聽！今眾僧集解界。誰諸長老忍僧集解界者默然，誰不忍者說。僧已忍解界竟。僧忍，默然故，是事如是持。
難結小界說戒法(律言：若布薩日，于無村曠野中行，眾僧應和合集在一處共說戒。若僧不得和合，隨同和上等，當下道各集一處結小界說戒。當如是結。)
大德僧聽！今有爾許比丘集。若僧時到，僧忍聽，結
【現代漢語翻譯】 現代漢語譯本： 諸位大德僧眾請聽！這個住處是比丘（bhikkhu，男性出家人）的戒場。如果僧眾認為時機已到，請僧眾容忍並聽取，現在要解除這個戒場。告知如上。
諸位大德僧眾請聽！這個住處是比丘的戒場，僧眾現在要在這裡解除戒場。哪位長老（thera，資深的出家人）容忍僧眾在此解除戒場的請保持沉默，不容忍者請說出來。僧眾已經容忍在此解除戒場完畢。僧眾容忍，因為沉默的緣故，這件事就這樣執行。
難以結成的小界授戒法（當時有想要受戒的人來到界外，六群比丘前去阻攔。佛陀說：『你們好好聽著！從今以後，不同意的人未離開界限，允許在界外迅速聚集一處結成小界。』應當這樣做。）
諸位大德僧眾請聽！僧眾聚集一處結成小界。如果僧眾認為時機已到，請僧眾容忍並聽取，現在要結成小界。告知如上。
諸位大德僧眾請聽！現在這個僧團聚集一處結成小界。哪位長老容忍僧眾一處聚集結成小界的請保持沉默，不容忍者請說出來。僧眾已經容忍結成小界完畢。僧眾容忍，因為沉默的緣故，這件事就這樣執行。
解除難以結成的小界授戒法（戒律說：從今以後，應當解除界限后再離開，不應當不解除界限就離開。應當這樣解除。）
諸位大德僧眾請聽！現在眾僧聚集解除界限。如果僧眾認為時機已到，請僧眾容忍並聽取，現在要解除界限。告知如上。
諸位大德僧眾請聽！現在眾僧聚集解除界限。哪位長老容忍僧眾聚集解除界限的請保持沉默，不容忍者請說出來。僧眾已經容忍解除界限完畢。僧眾容忍，因為沉默的緣故，這件事就這樣執行。
難以結成的小界說戒法（戒律說：如果在布薩（uposatha，齋戒）日，于沒有村落的曠野中行走，眾僧應當和合聚集在一處共同說戒。如果僧眾不能和合，跟隨同一和尚（upajjhaya，親教師）等，就應當下路各自聚集一處結成小界說戒。應當這樣結。）
諸位大德僧眾請聽！現在有這麼多比丘聚集。如果僧眾認為時機已到，請僧眾容忍並聽取，現在要結
【English Translation】 English version: Listen, venerable Sangha! This dwelling is a bhikkhu (male monastic) sīmā (boundary for monastic acts). If it seems the right time to the Sangha, may the Sangha consent to listen to the dissolution of the sīmā. This is the announcement.
Listen, venerable Sangha! This dwelling is a bhikkhu sīmā, and the Sangha is now dissolving the sīmā here. Let those venerable elders who approve of the Sangha dissolving the sīmā here remain silent; let those who do not approve speak. The Sangha has approved the dissolution of the sīmā here. The Sangha approves, therefore it is silent. Thus, this matter is upheld.
The procedure for granting ordination in a small, difficult-to-establish sīmā (At that time, some who wished to be ordained came to outside the sīmā, and the group-of-six bhikkhus went to obstruct them. The Buddha said, 'Listen well, you! From now on, those who do not agree have not left the boundary, and are allowed to quickly gather in one place outside the sīmā to establish a small sīmā.' It should be done like this.)
Listen, venerable Sangha! The Sangha is gathering in one place to establish a small sīmā. If it seems the right time to the Sangha, may the Sangha consent to listen to the establishment of the small sīmā. This is the announcement.
Listen, venerable Sangha! Now this Sangha is gathering in one place to establish a small sīmā. Let those venerable elders who approve of the Sangha gathering in one place to establish a small sīmā remain silent; let those who do not approve speak. The Sangha has approved the establishment of the small sīmā. The Sangha approves, therefore it is silent. Thus, this matter is upheld.
The procedure for dissolving a small, difficult-to-establish sīmā for granting ordination (The Vinaya says: From now on, one should dissolve the sīmā before leaving; one should not leave without dissolving the sīmā. It should be dissolved like this.)
Listen, venerable Sangha! Now the Sangha is gathering to dissolve the sīmā. If it seems the right time to the Sangha, may the Sangha consent to listen to the dissolution of the sīmā. This is the announcement.
Listen, venerable Sangha! Now the Sangha is gathering to dissolve the sīmā. Let those venerable elders who approve of the Sangha gathering to dissolve the sīmā remain silent; let those who do not approve speak. The Sangha has approved the dissolution of the sīmā. The Sangha approves, therefore it is silent. Thus, this matter is upheld.
The procedure for reciting the Patimokkha (monastic rules) in a small, difficult-to-establish sīmā (The Vinaya says: If on the Uposatha (day of observance) day, one is traveling in a wilderness without villages, the Sangha should gather together in one place to recite the Patimokkha together. If the Sangha cannot gather together, following the same Upajjhaya (preceptor), etc., they should descend from the road and each gather in one place to establish a small sīmā for reciting the Patimokkha. It should be established like this.)
Listen, venerable Sangha! Now there are so many bhikkhus gathered. If it seems the right time to the Sangha, may the Sangha consent to listen to the establishment of
小界。白如是。
大德僧聽！今有爾許比丘集結小界。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。
解難結小界說戒法(不應不解界去。應如是解。)
大德僧聽！今有爾許比丘集。若僧時到，僧忍聽，解此處小界。白如是。
大德僧聽！今有爾許比丘集，解此處小界。誰諸長老忍僧解此處小界者默然，誰不忍者說。僧已忍解此處小界竟。僧忍，默然故，是事如是持。
難結小界自恣法(律言：若眾多比丘，于自恣日，在非村、阿練若、未結界處道行。若和合得自恣者善；若不得和合者，隨所同和上等，移異處結小界作自恣。應如是作。)
大德僧聽！諸比丘坐處已滿，齊如是比丘坐處。若僧時到，僧忍聽，僧今於此處結小界。白如是。
大德僧聽！齊如是比丘坐處，僧於此處結小界。誰諸長老忍齊如是比丘坐處，僧於此處結小界者默然，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。
解難結小界自恣法(不應不捨界去。應如是舍。)
大德僧聽！齊如是比丘坐處。若僧時到，僧忍聽，僧今解此處小界。白如是。
大德僧聽！齊如是比丘坐處，僧今解
【現代漢語翻譯】 現代漢語譯本： 小界。稟告如是。
大德僧眾請聽！今有如此數量的比丘聚集於小界內。哪位長老能夠容忍如此數量的比丘在此小界內集結，請保持沉默；若不能容忍，請說出來。僧眾已經容忍如此數量的比丘在此小界內集結完畢。僧眾容忍，因為保持沉默的緣故，此事就這樣決定了。
解除困難情況下結的小界，說戒法（不應該不解除界限就離開。應該這樣解除。）
大德僧眾請聽！今有如此數量的比丘聚集。如果僧眾時機已到，僧眾容忍並聽取，解除此處的小界。稟告如是。
大德僧眾請聽！今有如此數量的比丘聚集，解除此處的小界。哪位長老能夠容忍僧眾解除此處的小界，請保持沉默；若不能容忍，請說出來。僧眾已經容忍解除此處的小界完畢。僧眾容忍，因為保持沉默的緣故，此事就這樣決定了。
困難情況下結的小界，自恣法（律中說：如果眾多比丘在自恣日，于非村落、阿練若（Aranya，指遠離人煙的處所）、未結界之處行走。如果能夠和合進行自恣是最好的；如果不能和合，就跟隨與自己和合的導師等人，轉移到其他地方結小界進行自恣。應該這樣做。）
大德僧眾請聽！諸位比丘的座位已經滿了，與如此數量的比丘的座位相當。如果僧眾時機已到，僧眾容忍並聽取，僧眾現在於此處結小界。稟告如是。
大德僧眾請聽！與如此數量的比丘的座位相當，僧眾於此處結小界。哪位長老能夠容忍與如此數量的比丘的座位相當，僧眾於此處結小界，請保持沉默；若不能容忍，請說出來。僧眾已經容忍與如此數量的比丘的座位相當，結小界完畢。僧眾容忍，因為保持沉默的緣故，此事就這樣決定了。
解除困難情況下結的小界，自恣法（不應該不捨棄界限就離開。應該這樣捨棄。）
大德僧眾請聽！與如此數量的比丘的座位相當。如果僧眾時機已到，僧眾容忍並聽取，僧眾現在解除此處的小界。稟告如是。
大德僧眾請聽！與如此數量的比丘的座位相當，僧眾現在解除 此處的小界。
【English Translation】 English version: Small boundary. The announcement is thus.
Listen, venerable Sangha! Now there are this many Bhikkhus (monks) gathered within the small boundary. Whoever among the elders can tolerate this many Bhikkhus gathering within this small boundary, let him remain silent; whoever cannot tolerate it, let him speak. The Sangha has already tolerated this many Bhikkhus gathering within this small boundary. The Sangha tolerates it, because of the silence, this matter is thus decided.
Unbinding the small boundary established in difficult circumstances, the recitation of precepts (one should not leave without unbinding the boundary. It should be unbound thus.)
Listen, venerable Sangha! Now there are this many Bhikkhus gathered. If the time is right for the Sangha, may the Sangha tolerate and listen to the unbinding of the small boundary here. The announcement is thus.
Listen, venerable Sangha! Now there are this many Bhikkhus gathered, unbinding the small boundary here. Whoever among the elders can tolerate the Sangha unbinding the small boundary here, let him remain silent; whoever cannot tolerate it, let him speak. The Sangha has already tolerated the unbinding of the small boundary here. The Sangha tolerates it, because of the silence, this matter is thus decided.
Establishing a small boundary in difficult circumstances, the Pavarana (self-surrender) ceremony (the Vinaya (monastic rules) says: If many Bhikkhus, on the day of Pavarana, are walking in a place that is not a village, Aranya (a secluded place), or a place where a boundary has not been established. If they can harmoniously perform Pavarana, that is good; if they cannot harmonize, then following the preceptor and others with whom they are in harmony, they should move to another place, establish a small boundary, and perform Pavarana. It should be done thus.)
Listen, venerable Sangha! The seating places for the Bhikkhus are full, equivalent to the seating places for this many Bhikkhus. If the time is right for the Sangha, may the Sangha tolerate and listen to the Sangha now establishing a small boundary here. The announcement is thus.
Listen, venerable Sangha! Equivalent to the seating places for this many Bhikkhus, the Sangha is establishing a small boundary here. Whoever among the elders can tolerate that equivalent to the seating places for this many Bhikkhus, the Sangha is establishing a small boundary here, let him remain silent; whoever cannot tolerate it, let him speak. The Sangha has already tolerated that equivalent to the seating places for this many Bhikkhus, the establishing of the small boundary is complete. The Sangha tolerates it, because of the silence, this matter is thus decided.
Unbinding the small boundary established in difficult circumstances, the Pavarana ceremony (one should not leave without abandoning the boundary. It should be abandoned thus.)
Listen, venerable Sangha! Equivalent to the seating places for this many Bhikkhus. If the time is right for the Sangha, may the Sangha tolerate and listen to the Sangha now unbinding the small boundary here. The announcement is thus.
Listen, venerable Sangha! Equivalent to the seating places for this many Bhikkhus, the Sangha is now unbinding the small boundary here.
此處小界。誰諸長老忍僧齊如是比丘坐處，解小界者默然，誰不忍者說。僧已忍齊如是比丘坐處，解小界竟。僧忍，默然故，是事如是持。
結不失衣界法(時有厭離比丘見阿蘭若有一好窟，自念言：「我若得離衣宿者，可即於此窟住。」佛言：「自今已去，當結不失衣界白二羯磨。」當如是作。)
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。白如是。
大德僧聽！此處同一住處，同一說戒，僧今結不失衣界。誰諸長老忍僧於此處同一住處，同一說戒，結不失衣界者默然，誰不忍者說。僧已忍此處同一住處，同一說戒，結不失衣界竟。僧忍，默然故，是事如是持。(時諸比丘脫衣置白衣舍，當著脫時形露。佛言：「聽結不失衣界，除村、村外界。」結法如上，唯加一句云：除村、村外界。白如是。)
解不失衣界法(文略無解，應翻結云：)
大德僧聽！此處同一住處，同一說戒。若僧時到，僧忍聽，解不失衣界。白如是。
大德僧聽！此處同一住處，同一說戒，今解不失衣界。誰諸長老忍僧於此處同一住處，同一說戒，解不失衣界者默然，誰不忍者說。僧已忍此處同一住處，同一說戒，解不失衣界竟。僧忍，默然故，是事如是持。(有村解法，翻
【現代漢語翻譯】 現代漢語譯本： 『此處是小界的範圍。』哪位長老同意僧團在此處像這樣比丘安坐之處，解除小界的，請默然；誰不同意的，請說出來。僧團已經同意在此處像這樣比丘安坐之處，解除小界完畢。僧團同意，因為默然，此事就這樣執行。
結不失衣界法（當時有厭離的比丘看見阿蘭若（Aranya）（寂靜處）有一個好石窟，心想：『如果我可以離衣而宿，就可以住在這個石窟里。』佛說：『從今以後，應當用白二羯磨（Baire Kamma）（兩次宣告的儀式）來結不失衣界。』應當這樣做：）
『大德僧團請聽！此處是同一住處，同一說戒處。如果僧團時機已到，僧團同意，就結不失衣界。』白如是（宣告如上）。
『大德僧團請聽！此處是同一住處，同一說戒處，僧團現在要結不失衣界。哪位長老同意僧團在此處同一住處，同一說戒處，結不失衣界的，請默然；誰不同意的，請說出來。僧團已經同意在此處同一住處，同一說戒處，結不失衣界完畢。僧團同意，因為默然，此事就這樣執行。』（當時有比丘脫下衣服放在白衣（在家居士）的住所，當穿脫時身體暴露。佛說：『允許結不失衣界，除了村落、村落外。』結界的方法如上，只加一句說：『除了村落、村落外。』宣告如上。）
解不失衣界法（原文簡略沒有解除的方法，應該翻譯結界的方法說：）
『大德僧團請聽！此處是同一住處，同一說戒處。如果僧團時機已到，僧團同意，就解除不失衣界。』白如是（宣告如上）。
『大德僧團請聽！此處是同一住處，同一說戒處，現在要解除不失衣界。哪位長老同意僧團在此處同一住處，同一說戒處，解除不失衣界的，請默然；誰不同意的，請說出來。僧團已經同意在此處同一住處，同一說戒處，解除不失衣界完畢。僧團同意，因為默然，此事就這樣執行。』（有村落的解除方法，翻譯如下
【English Translation】 English version: 『This is the boundary of the small boundary.』 Which elders agree that the Sangha (community of monks) should, in this place where the Bhikkhus (monks) are seated, dissolve the small boundary, let them be silent; whoever disagrees, let them speak. The Sangha has already agreed that in this place where the Bhikkhus are seated, the small boundary is dissolved. The Sangha agrees, because of the silence, this matter is thus carried out.
The procedure for establishing the 『not losing robes』 boundary (At that time, there was a Bhikkhu who was weary of the world and saw a good cave in Aranya (Aranya) (a quiet place), and thought: 『If I could sleep without my robes, I could live in this cave.』 The Buddha said: 『From now on, you should establish the 『not losing robes』 boundary with a Baire Kamma (Baire Kamma) (a ceremony of two announcements).』 It should be done like this:)
『Venerable Sangha, please listen! This is the same dwelling place, the same place for reciting the precepts. If the time is right for the Sangha, and the Sangha agrees, then establish the 『not losing robes』 boundary.』 The announcement is as above.
『Venerable Sangha, please listen! This is the same dwelling place, the same place for reciting the precepts, and the Sangha now wants to establish the 『not losing robes』 boundary. Which elders agree that the Sangha should, in this same dwelling place, the same place for reciting the precepts, establish the 『not losing robes』 boundary, let them be silent; whoever disagrees, let them speak. The Sangha has already agreed that in this same dwelling place, the same place for reciting the precepts, the 『not losing robes』 boundary is established. The Sangha agrees, because of the silence, this matter is thus carried out.』 (At that time, some Bhikkhus took off their robes and placed them in the dwelling of laypeople (lay practitioners), and when putting them on and taking them off, their bodies were exposed. The Buddha said: 『It is permitted to establish the 『not losing robes』 boundary, except for villages, and outside of villages.』 The method of establishing the boundary is as above, only adding the sentence: 『except for villages, and outside of villages.』 The announcement is as above.)
The procedure for dissolving the 『not losing robes』 boundary (The original text is brief and does not have the method for dissolving it, it should translate the method for establishing the boundary as follows:)
『Venerable Sangha, please listen! This is the same dwelling place, the same place for reciting the precepts. If the time is right for the Sangha, and the Sangha agrees, then dissolve the 『not losing robes』 boundary.』 The announcement is as above.
『Venerable Sangha, please listen! This is the same dwelling place, the same place for reciting the precepts, and now we want to dissolve the 『not losing robes』 boundary. Which elders agree that the Sangha should, in this same dwelling place, the same place for reciting the precepts, dissolve the 『not losing robes』 boundary, let them be silent; whoever disagrees, let them speak. The Sangha has already agreed that in this same dwelling place, the same place for reciting the precepts, the 『not losing robes』 boundary is dissolved. The Sangha agrees, because of the silence, this matter is thus carried out.』 (The method for dissolving it in a village, translate as follows:
亦同此。)
結凈地法(時有吐下比丘，使舍衛城中人煮粥時，有因緣城門晚開，未及得粥便死。佛言：「聽在僧伽藍內結凈地白二羯磨，應唱房、若處、若溫室、若經行處。應一比丘起已，具儀于僧中唱某院及諸果菜等處作凈地。」唱已，應如是作。)
大德僧聽！若僧時到，僧忍聽，僧今結某處作凈地。白如是。
大德僧聽！僧今結某處作凈地。誰諸長老忍僧結某處作凈地者默然，誰不忍者說。僧已忍結某處作凈地竟。僧忍，默然故，是事如是持。(律言：有四種凈地。一者，檀越、若經營人作僧伽藍時處分，如是言：某處為僧作凈地。二者，若為僧作僧伽藍未施僧。三者，若半有籬障、若多無籬障、若都無，若垣墻、若塹亦如是。四者，僧作白二羯磨結。)
解凈地法(文略無解，應翻結云：)
大德僧聽！若僧時到，僧忍聽，僧今解某處凈地。白如是。
大德僧聽！僧今解某處凈地。誰諸長老忍僧解某處凈地者默然，誰不忍者說。僧已忍解某處凈地竟。僧忍，默然故，是事如是持。
授戒篇第三
善來授戒法(按律：時聞法者，即于座上諸塵垢盡，得法眼凈，見法得法，成辦諸法，已獲果實，前白佛言：「我今欲于如來所出家修梵行。」)
佛言：
【現代漢語翻譯】 現代漢語譯本： （與此相同。）
結凈地法（當時有比丘嘔吐或腹瀉，導致舍衛城（Śrāvastī）中的人煮粥時，因為這件事城門開啟得晚，沒能及時得到粥就死了。佛陀說：『允許在僧伽藍（saṃghārāma，僧院）內通過白二羯磨（jñapti-karma，一種佛教儀式）來結凈地，應該宣告房間、處所、溫室、或經行處。應該有一位比丘起身，按照儀軌在僧團中宣告某院以及各種果菜等處作為凈地。』宣告完畢后，應該這樣做。）
大德僧眾請聽！如果僧團時間已到，僧團容許聽，僧團現在結某處作為凈地。稟白如是。
大德僧眾請聽！僧團現在結某處作為凈地。哪位長老容許僧團結某處作為凈地就默然，誰不容許就說出來。僧團已經容許結某處作為凈地完畢。僧團容許，因為默然的緣故，這件事就這樣保持。（律中說：有四種凈地。第一種，檀越（dānapati，施主）或經營人在建造僧伽藍時劃分，這樣說：某處為僧團作為凈地。第二種，如果為僧團建造僧伽藍但尚未施捨給僧團。第三種，如果一半有籬笆，一半沒有籬笆，或者完全沒有籬笆，無論是圍墻還是壕溝也是如此。第四種，僧團通過白二羯磨來結。）
解凈地法（文字簡略沒有解說，應該按照結凈地的方式說：）
大德僧眾請聽！如果僧團時間已到，僧團容許聽，僧團現在解除某處凈地。稟白如是。
大德僧眾請聽！僧團現在解除某處凈地。哪位長老容許僧團解除某處凈地就默然，誰不容許就說出來。僧團已經容許解除某處凈地完畢。僧團容許，因為默然的緣故，這件事就這樣保持。
授戒篇第三
善來授戒法（按照律典：當時聽聞佛法的人，就在座位上諸塵垢都消盡，得到法眼凈（dharma-cakṣus-viśuddha，清凈的法眼），見到法，得到法，成就諸法，已經獲得果實，先前稟白佛陀說：『我現在想要在如來（Tathāgata）處出家修行梵行。』）
佛陀說：
【English Translation】 English version: (Also the same as this.)
The method of establishing a pure area (At that time, there were monks who vomited or had diarrhea, which caused the people in Śrāvastī (舍衛城) to cook porridge late, and they died before they could get the porridge. The Buddha said, 'It is allowed to establish a pure area within the saṃghārāma (僧伽藍, monastery) through a jñapti-karma (白二羯磨, a formal monastic act). One should announce the room, place, warm room, or walking area. A monk should rise, and according to the proper procedure, announce in the saṃgha (僧團, monastic community) that a certain courtyard and various fruit and vegetable areas are designated as pure areas.' After the announcement, it should be done as follows.)
Venerable saṃgha, please listen! If the time of the saṃgha has come, and the saṃgha permits to listen, the saṃgha now establishes a certain place as a pure area. This is the announcement.
Venerable saṃgha, please listen! The saṃgha now establishes a certain place as a pure area. Whoever among the elders approves of the saṃgha establishing a certain place as a pure area, let them remain silent; whoever does not approve, let them speak. The saṃgha has already approved the establishment of a certain place as a pure area. The saṃgha approves, therefore, because of the silence, this matter is upheld as such. (The Vinaya (律) says: There are four types of pure areas. First, the dānapati (檀越, donor) or manager designates it when building the saṃghārāma, saying: 'A certain place is designated as a pure area for the saṃgha.' Second, if a saṃghārāma is built for the saṃgha but not yet donated to the saṃgha. Third, if it is partially fenced, mostly unfenced, or completely unfenced, whether it is a wall or a moat, it is the same. Fourth, the saṃgha establishes it through a jñapti-karma.)
The method of dissolving a pure area (The text is brief and without explanation; it should be said in the same way as establishing a pure area:)
Venerable saṃgha, please listen! If the time of the saṃgha has come, and the saṃgha permits to listen, the saṃgha now dissolves the pure area of a certain place. This is the announcement.
Venerable saṃgha, please listen! The saṃgha now dissolves the pure area of a certain place. Whoever among the elders approves of the saṃgha dissolving the pure area of a certain place, let them remain silent; whoever does not approve, let them speak. The saṃgha has already approved the dissolution of the pure area of a certain place. The saṃgha approves, therefore, because of the silence, this matter is upheld as such.
Chapter Three on Ordination
The method of 'Welcome, Ordination' (According to the Vinaya: At that time, those who heard the Dharma (法, teachings) had all the dust and defilements removed from their seats, attained the dharma-cakṣus-viśuddha (法眼淨, pure Dharma eye), saw the Dharma, attained the Dharma, accomplished all Dharmas, and had already obtained the fruits. They previously reported to the Buddha, saying, 'I now wish to leave home at the place of the Tathāgata (如來, Thus Come One) and cultivate the Brahma-conduct (梵行, pure conduct).')
The Buddha said:
「來，比丘！於我法中快自娛樂，修梵行，盡苦源。」(唱此言已，鬚髮自落，袈裟著身，缽盂在手，即名出家受具足戒。)
三歸授戒法(時有聞法得信，欲受具戒時，諸比丘將詣佛所，中道失信，不得受具戒。佛言：「自今已去，聽汝等即與出家授具足戒。」教令剃髮，著袈裟，脫革屣，右膝著地，合掌，作是語：)
我某甲，歸依佛，歸依法，歸依僧。今于如來所出家，如來、至真、等正覺，是我世尊。(三說。)
我某甲，已歸依佛，歸依法，歸依僧。于如來所出家，如來、至真、等正覺，是我世尊。(三說。)
羯磨授戒與度人法(若比丘愚癡輒便度人，而不知教授。以不教授故，不按威儀，乞食不如法，處處受不凈食，或受不凈缽食，在小食、大食上高聲大喚，如婆羅門聚會法。佛言：「聽僧與授具足者白二羯磨。」彼至僧中，具儀作如是求。)
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。(三說。)(僧當觀察此人，若不堪能教授及不能二法攝取者，當語言「止！勿度人」。若有智慧堪能教授及二法攝取者，應如是與法。)
大德僧聽！此某甲比丘，今從眾僧乞授人具足戒。若僧時到，僧忍聽，僧今與某甲比丘授人具足戒
【現代漢語翻譯】 現代漢語譯本： 『來吧，比丘（bhikkhu，佛教出家男子的通稱）！在我教法中盡情享受，修習梵行（brahmacarya，清凈的行為），斷絕痛苦的根源。』（說完這些話后，他的頭髮和鬍鬚自然脫落，袈裟（kasaya，僧侶穿的法衣）自動穿在身上，缽盂（patra，僧侶的食器）出現在手中，這就叫做正式出家並受了具足戒（upasampada，佛教中的高級戒律）。）
三歸授戒法（當時有人聽聞佛法后產生信仰，想要受具足戒時，眾比丘帶領他前往佛陀所在之處，但他在途中失去了信心，因此無法受具足戒。佛陀說：『從今以後，允許你們直接為他人出家並授予具足戒。』教導他們剃除頭髮，穿上袈裟，脫掉革屣（皮鞋），右膝著地，合起手掌，說以下的話：）
我某甲，歸依佛（Buddha，覺悟者），歸依法（Dharma，佛法），歸依僧（Sangha，僧團）。現在於如來（Tathagata，佛陀的稱號之一）處出家，如來、至真（Satya，真理）、等正覺（Samyak-sambuddha，完全覺悟者），是我的世尊（Bhagavan，佛陀的尊稱）。（重複三遍。）
我某甲，已經歸依佛，歸依法，歸依僧。于如來處出家，如來、至真、等正覺，是我的世尊。（重複三遍。）
羯磨（karma，行為，此處指僧團的議事程式）授戒與度人法（如果比丘愚笨，隨意為他人剃度出家，卻不知道如何教導。因為沒有教導，所以不遵守威儀，乞食不如法，到處接受不乾淨的食物，或者接受不乾淨的缽中食物，在小食、大食上高聲喧譁，如同婆羅門（Brahmana，印度教祭司）聚會一樣。佛陀說：『允許僧團通過白二羯磨（jnapti-dvitiya-karman，一種僧團的決議方式）來授予具足戒。』那個人來到僧團中，按照儀軌，這樣請求：）
大德僧（Bhadanta-sangha，對僧團的尊稱）聽著！我某甲比丘，請求眾僧允許我為他人剃度並授予具足戒，希望僧團允許我某甲比丘為他人剃度並授予具足戒。（重複三遍。）（僧團應當觀察這個人，如果他不能勝任教導，也不能用兩種方法攝取，就應當說『停止！不要度人』。如果他有智慧，能夠勝任教導，並且能用兩種方法攝取，就應當這樣給予許可：）
大德僧聽著！這位某甲比丘，現在從眾僧處請求授予他人具足戒。如果僧團認為時機已到，僧團同意，僧團現在允許某甲比丘授予他人具足戒。
【English Translation】 English version: 'Come, bhikkhu (Buddhist monk)! Delight in my Dharma (teachings), practice the Brahmacharya (holy life), and make an end of the source of suffering.' (Having said this, his hair and beard fell off by themselves, the kasaya (robes) appeared on his body, and a patra (bowl) was in his hand; this is called ordination and receiving the upasampada (full ordination).)
The Procedure for Bestowing the Three Refuges and Precepts (At that time, some people, having heard the Dharma and gained faith, wished to receive the full ordination. The bhikkhus were leading them to the Buddha, but they lost faith on the way and could not receive the full ordination. The Buddha said, 'From now on, I allow you to ordain others and bestow the full ordination directly.' He instructed them to shave their heads, put on the kasaya robes, take off their leather shoes, kneel on their right knees, join their palms, and say these words:)
I, so-and-so, take refuge in the Buddha (the Awakened One), take refuge in the Dharma (the teachings), take refuge in the Sangha (the monastic community). Now I go forth into homelessness in the presence of the Tathagata (the Thus-Gone One, an epithet of the Buddha). The Tathagata, the Satya (Truth), the Samyak-sambuddha (Perfectly Enlightened One), is my Bhagavan (Lord, Blessed One). (Repeat three times.)
I, so-and-so, have already taken refuge in the Buddha, taken refuge in the Dharma, taken refuge in the Sangha. I go forth into homelessness in the presence of the Tathagata. The Tathagata, the Satya, the Samyak-sambuddha, is my Bhagavan. (Repeat three times.)
The Procedure for Bestowing Ordination and Admitting People (If a bhikkhu is foolish and ordains people at will, without knowing how to instruct them, and because of not instructing them, they do not follow the proper conduct, beg for food improperly, receive impure food everywhere, or receive food from impure bowls, and shout loudly during small and large meals, like a gathering of Brahmanas (Hindu priests). The Buddha said, 'I allow the Sangha to bestow the full ordination through a jnapti-dvitiya-karman (formal act of the Sangha).' That person comes into the Sangha, and according to the proper procedure, makes this request:)
Venerable Sangha (community of monks), listen! I, bhikkhu so-and-so, request the Sangha to allow me to ordain and bestow the full ordination on another. I hope the Sangha will allow me, bhikkhu so-and-so, to ordain and bestow the full ordination on another. (Repeat three times.) (The Sangha should observe this person, and if he is not capable of instructing or cannot gather others by the two methods, they should say, 'Stop! Do not ordain anyone.' If he is wise, capable of instructing, and can gather others by the two methods, they should give permission in this way:)
Venerable Sangha, listen! This bhikkhu, so-and-so, now requests from the Sangha permission to bestow the full ordination on another. If the Sangha deems it the right time, and the Sangha agrees, the Sangha now allows bhikkhu so-and-so to bestow the full ordination on another.
。白如是。
大德僧聽！此某甲比丘，今從眾僧乞授人具足戒；僧今與某甲比丘授人具足戒。誰諸長老忍僧與某甲比丘授人具足戒者默然，誰不忍者說。僧已忍聽某甲比丘授人具足戒竟。僧忍，默然故，是事如是持。(依止阇梨，法亦同此。)
度沙彌與形同法(時有巧師家兒來至僧伽藍中，求諸比丘出家為道，諸比丘輒與出家為道。其父母啼泣來至僧伽藍中，問諸比丘：「頗見如是如是小兒來不？」不見者報言：「不見。」即便於諸房中求覓得，諸長者譏嫌。佛言：「自今已去，若欲在僧伽藍中剃髮，當白一切僧。若不得和合，房房語令知。」僧若和合，作如是白：)
大德僧聽！此某甲，欲求某甲剃髮。若僧時到，僧忍聽，與某甲剃髮。白如是。(作此白已，然後剃髮。)
度沙彌與法同請和上法(若欲在僧伽藍中出家者，先請和上。具儀作如是請。)
大德一心念！我某甲，今請大德為十戒和上，愿大德為我作十戒和上。我依大德故，得受沙彌戒，慈愍故。(三說。應報：)可爾。
請阇梨法(具儀作如是請)
大德一心念！我某甲，今請大德為十戒阿阇梨，愿大德為我作十戒阿阇梨。我依大德故，得受沙彌戒，慈愍故。(三說。應報：)可爾。
白僧法(
【現代漢語翻譯】 現代漢語譯本： 白如是（如是：像這樣）。
大德僧眾請聽！這位某甲比丘，現在從眾僧處請求授予具足戒；僧眾現在要給某甲比丘授予具足戒。哪位長老贊同僧眾給某甲比丘授予具足戒的請默然，誰不同意的請說出來。僧眾已經贊同聽取給某甲比丘授予具足戒完畢。僧眾贊同，因為默然，這件事就這樣決定。（依止阿阇梨，方法也與此相同。）
度沙彌與剃髮的儀軌相同（當時有手藝人家的小孩來到僧伽藍（僧伽藍：僧眾居住的園林）中，請求各位比丘讓他出家修行，各位比丘就給他出家修行。他的父母哭著來到僧伽藍中，問各位比丘：『有沒有看到像這樣這樣的小孩來？』沒見到的就回答說：『沒見到。』（父母）就在各個房間里尋找找到了，各位長者譏諷責怪。佛說：『從今以後，如果想在僧伽藍中剃髮，應當稟告所有僧眾。如果不能達成一致，就一間房一間房地告知。』僧眾如果達成一致，就這樣稟告：）
大德僧眾請聽！這位某甲，想要請某甲剃髮。如果僧眾認為時機已到，僧眾贊同，就給某甲剃髮。稟告完畢。（做了這樣的稟告后，然後剃髮。）
度沙彌與法相同，請和尚的方法（如果想在僧伽藍中出家，先請和尚。按照儀軌這樣做請：）
大德請一心憶念！我某甲，現在請大德作為我的十戒和尚，愿大德為我做十戒和尚。我依靠大德的緣故，得以受沙彌戒，請您慈悲憐憫。（重複三遍。應答：）可以。
請阿阇梨的方法（按照儀軌這樣做請）
大德請一心憶念！我某甲，現在請大德作為我的十戒阿阇梨，愿大德為我做十戒阿阇梨。我依靠大德的緣故，得以受沙彌戒，請您慈悲憐憫。（重複三遍。應答：）可以。
白僧法（稟告僧眾的方法）
【English Translation】 English version: He reports thus (thus: like this).
Venerable Sangha, please listen! This Bhikshu named so-and-so, now requests from the Sangha the granting of the full ordination; the Sangha now intends to grant the full ordination to Bhikshu named so-and-so. Which of the elders approves of the Sangha granting the full ordination to Bhikshu named so-and-so, please remain silent; whoever disapproves, please speak. The Sangha has already approved and listened to the granting of the full ordination to Bhikshu named so-and-so. The Sangha approves, because of the silence, this matter is thus decided. (Relying on the Acarya (Acarya: teacher), the method is the same.)
The procedure for ordaining a Shramanera (Shramanera: novice monk) is the same as the procedure for shaving the head (At that time, the child of a craftsman came to the Sangharama (Sangharama: a monastery where the Sangha resides), requesting the Bhikshus to allow him to leave home and practice the Dharma, and the Bhikshus would allow him to leave home and practice the Dharma. His parents would come to the Sangharama crying, asking the Bhikshus: 'Have you seen a child like this?' Those who had not seen him would reply: 'We have not seen him.' The parents would search for him in the various rooms and find him, and the elders would criticize and blame. The Buddha said: 'From now on, if you wish to shave your head in the Sangharama, you should inform the entire Sangha. If you cannot reach an agreement, you should inform each room individually.' If the Sangha reaches an agreement, report as follows:)
Venerable Sangha, please listen! This person named so-and-so, wishes to request so-and-so to shave his head. If the Sangha deems the time appropriate, and the Sangha approves, then shave the head of so-and-so. The report is complete. (After making this report, then shave the head.)
The procedure for ordaining a Shramanera is the same as the method for requesting an Upadhyaya (Upadhyaya: preceptor) (If you wish to leave home in the Sangharama, first request an Upadhyaya. Follow the proper procedure and make the request as follows:)
Venerable One, please focus your mind! I, so-and-so, now request the Venerable One to be my Upadhyaya for the ten precepts, and I wish the Venerable One to be my Upadhyaya for the ten precepts. I rely on the Venerable One, and therefore, I am able to receive the Shramanera precepts, please have compassion. (Repeat three times. The response should be:) It is acceptable.
The method for requesting an Acarya (Follow the proper procedure and make the request as follows:)
Venerable One, please focus your mind! I, so-and-so, now request the Venerable One to be my Acarya for the ten precepts, and I wish the Venerable One to be my Acarya for the ten precepts. I rely on the Venerable One, and therefore, I am able to receive the Shramanera precepts, please have compassion. (Repeat three times. The response should be:) It is acceptable.
The method for reporting to the Sangha
若不得和合者，當語一切僧知；若得和合，作如是白：)
大德僧聽！此某甲，從某甲求出家。若僧時到，僧忍聽，與某甲出家。白如是。
授戒法(教著袈裟，具儀作如是言：)
我某甲，歸依佛，歸依法，歸依僧。隨如來出家，某甲為和上，如來、至真、等正覺，是我世尊。(三說。)我某甲，歸依佛，歸依法，歸依僧。隨如來出家竟，某甲為和上，如來、至真、等正覺，是我世尊。(三說。)授十戒相(語云：)
盡形壽不殺生。是沙彌戒，能持不？(答言：)能。
盡形壽不盜。是沙彌戒，能持不？(答言：)能。
盡形壽不淫。是沙彌戒，能持不？(答言：)能。
盡形壽不妄語。是沙彌戒，能持不？(答言：)能。
盡形壽不飲酒。是沙彌戒，能持不？(答言：)能。
盡形壽不得著華鬘、香油涂身。是沙彌戒，能持不？(答言：)能。
盡形壽不得歌舞倡伎及往觀聽。是沙彌戒，能持不？(答言：)能。
盡形壽不得高廣大床上坐。是沙彌戒，能持不？(答言：)能。
盡形壽不得非時食。是沙彌戒，能持不？(答言：)能。
盡形壽不得執持生像金銀寶物。是沙彌戒，能持不？(答言：)能。
此是沙彌十
【現代漢語翻譯】 現代漢語譯本 如果不能達成一致，應當告知所有僧眾；如果達成一致，就這樣宣告：
『各位大德僧眾請聽！這位某甲，從某甲處請求出家。如果僧眾認為時機已到，僧眾允許，就讓某甲出家。』宣告完畢。
授戒法（教導穿上袈裟，按照儀軌這樣說：）
『我某甲，皈依佛（Buddha），皈依法（Dharma），皈依僧（Sangha）。跟隨如來（Tathagata）出家，某甲為我的和尚（Upadhyaya），如來、至真、等正覺（Samyaksambuddha），是我的世尊（Bhagavan）。』（重複三次。）『我某甲，皈依佛，皈依法，皈依僧。跟隨如來出家完畢，某甲為我的和尚，如來、至真、等正覺，是我的世尊。』（重複三次。）授予十戒相（說：）
『盡此一生不殺生。這是沙彌（Śrāmaṇera）戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不偷盜。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不邪淫。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不妄語。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不飲酒。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不佩戴花鬘、不用香油涂身。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不歌舞倡伎及前往觀看聽聞。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不坐高廣大床。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不非時食。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
『盡此一生不執持生像金銀寶物。這是沙彌戒，能夠持守嗎？』（回答：）『能。』
這就是沙彌十戒。
【English Translation】 English version If agreement cannot be reached, it should be made known to the entire Sangha (community of monks); if agreement is reached, the announcement should be made as follows:
『Venerable Sangha, please listen! This person, named so-and-so, requests ordination from so-and-so. If the Sangha deems the time appropriate and permits, let so-and-so be ordained.』 The announcement is complete.
The Ordination Dharma (instructing to wear the Kasaya (袈裟, monastic robe), performing the ceremony with these words:)
『I, so-and-so, take refuge in the Buddha (覺者，the awakened one), take refuge in the Dharma (法，the teachings), take refuge in the Sangha (僧伽，the monastic community). I follow the Tathagata (如來，'Thus Gone One') into homelessness, with so-and-so as my Upadhyaya (和尚，preceptor). The Tathagata, the Truly Realized, the Perfectly Enlightened One (Samyaksambuddha, 等正覺), is my Bhagavan (世尊，Lord).』 (Repeat three times.) 『I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. Having followed the Tathagata into homelessness, with so-and-so as my Upadhyaya, the Tathagata, the Truly Realized, the Perfectly Enlightened One, is my Bhagavan.』 (Repeat three times.) Giving the Ten Precepts (saying:)
『For the rest of your life, you shall not kill. This is a Śrāmaṇera (沙彌，novice monk) precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not steal. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not engage in unchastity. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not lie. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not drink alcohol. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not wear garlands, nor use perfumes or oils to adorn the body. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not engage in singing, dancing, instrumental music, or attend such performances. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not sit on high or luxurious beds. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not eat at unseasonable times. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
『For the rest of your life, you shall not possess or handle gold, silver, or precious objects. This is a Śrāmaṇera precept. Can you uphold it?』 (Answer:) 『I can.』
These are the ten Śrāmaṇera precepts.
戒。盡形壽不得犯，能持不？(答言：)能。
汝已受戒竟，當供養三寶，勤修三業：坐禪、誦經、勤作眾事。(授已，教誦十數。其十者：一、一切眾生皆依飲食，二、名色，三、三受，四、四聖諦，五、五陰，六、六入，七、七覺分，八、八聖道，九、九眾生居，十、十一切入。)
度外道法(律言：自今已去，聽與外道眾僧中四月共住白二羯磨。當如是與：先剃髮已，著袈裟，乃至合掌，教作是言：)
大德僧聽！我某甲外道，歸依佛，歸依法，歸依僧。我於世尊所求出家為道，世尊即是我如來、至真、等正覺。(三說。)我某甲外道，歸依佛，歸依法，歸依僧已。從如來出家學道，如來是我至真、等正覺。(三說。)(次與戒相，與法同上。)
與四月共住法(次應教作是言：)
大德僧聽！我某甲外道，從僧乞四月共住。愿僧慈愍故，與我四月共住。(三說)(安著眼見耳不聞處，僧應作如是法。)
大德僧聽！彼某甲外道，今從眾僧乞四月共住。若僧時到，僧忍聽，與彼某甲外道四月共住。白如是。
大德僧聽！彼某甲外道，今從眾僧乞四月共住；僧今與彼四月共住。誰諸長老忍僧與彼四月共住者默然，誰不忍者說。僧已忍與彼外道四月共住竟。僧忍，默然
【現代漢語翻譯】 現代漢語譯本 戒。終身都不得違犯，能夠持守嗎？（回答：）能。
你已經受戒完畢，應當供養三寶（佛、法、僧），勤奮修習身、口、意三業：坐禪、誦經、勤奮做各種事情。（授予完畢后，教誦十數。這十者是：一、一切眾生都依靠飲食，二、名色（精神和物質），三、三種感受（苦、樂、不苦不樂），四、四聖諦（苦、集、滅、道），五、五陰（色、受、想、行、識），六、六入（眼、耳、鼻、舌、身、意），七、七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、行舍覺分），八、八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），九、九眾生居（九種眾生居住的處所），十、十一切入（十種禪定境界）。
度化外道的方法（律中說：從今以後，允許與外道僧眾在四個月內共同居住，進行白二羯磨（一種僧團的儀式）。應當這樣進行：先剃除頭髮，穿上袈裟，乃至合掌，教導他們說：）
大德僧眾請聽！我某甲（姓名）外道，皈依佛（覺悟者），皈依法（佛法），皈依僧（僧團）。我於世尊（釋迦牟尼佛）處請求出家修道，世尊就是我的如來（佛的稱號）、至真、等正覺（完全覺悟者）。（重複三次。）我某甲外道，皈依佛，皈依法，皈依僧已。從如來出家學道，如來是我的至真、等正覺。（重複三次。）（然後授予戒相，與之前的授法相同。）
給予四個月共住的方法（接下來應當教導他們這樣說：）
大德僧眾請聽！我某甲外道，從僧眾乞求四個月的共同居住。希望僧眾慈悲憐憫，給予我四個月的共同居住。（重複三次。）（安置在眼睛能看到但耳朵聽不到的地方，僧眾應當進行如下儀式。）
大德僧眾請聽！這位某甲外道，現在從僧眾乞求四個月的共同居住。如果僧眾認為時機已到，僧眾容忍聽許，給予這位某甲外道四個月的共同居住。稟告完畢。
大德僧眾請聽！這位某甲外道，現在從僧眾乞求四個月的共同居住；僧眾現在給予他四個月的共同居住。哪位長老容忍僧眾給予他四個月的共同居住就保持沉默，哪位不容忍就請說出來。僧眾已經容忍給予這位外道四個月的共同居住完畢。僧眾容忍，保持沉默。
【English Translation】 English version Precepts. You must not violate them for the rest of your life. Can you uphold them? (Answer:) I can.
Now that you have received the precepts, you should make offerings to the Three Jewels (Buddha, Dharma, Sangha), and diligently cultivate the three karmas (actions of body, speech, and mind): practice meditation, recite scriptures, and diligently perform various tasks. (After giving them, teach them to recite the ten categories. These ten are: 1. All sentient beings rely on food; 2. Nama-rupa (name and form); 3. Three feelings (pleasant, unpleasant, and neutral); 4. Four Noble Truths (suffering, origin, cessation, path); 5. Five Skandhas (form, feeling, perception, mental formations, consciousness); 6. Six Entrances (eye, ear, nose, tongue, body, mind); 7. Seven Factors of Enlightenment (mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, equanimity); 8. Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); 9. Nine abodes of beings (nine kinds of places where beings reside); 10. Ten spheres of totality (ten stages of meditative absorption).
Method for converting non-Buddhists (The Vinaya says: From now on, it is permitted to live with non-Buddhist monks for four months, performing the 'White Second Karma' (a type of Sangha ritual). It should be done as follows: First, shave their heads, put on the kasaya (monk's robe), and have them join their palms together, teaching them to say:)
Venerable Sangha, please listen! I, so-and-so (name), a non-Buddhist, take refuge in the Buddha (the awakened one), take refuge in the Dharma (the teachings), take refuge in the Sangha (the community). I request to leave home and practice the Way at the place of the World Honored One (Shakyamuni Buddha), the World Honored One is my Tathagata (title of a Buddha), the Truly Real, the Perfectly Enlightened One. (Repeat three times.) I, so-and-so, a non-Buddhist, having taken refuge in the Buddha, taken refuge in the Dharma, taken refuge in the Sangha, have left home to study the Way from the Tathagata, the Tathagata is my Truly Real, Perfectly Enlightened One. (Repeat three times.) (Then give the precepts, the method is the same as before.)
Method for granting four months of co-residence (Next, you should teach them to say:)
Venerable Sangha, please listen! I, so-and-so, a non-Buddhist, request four months of co-residence from the Sangha. May the Sangha have compassion and grant me four months of co-residence. (Repeat three times.) (Place them where they can be seen but not heard, and the Sangha should perform the following ritual.)
Venerable Sangha, please listen! This so-and-so, a non-Buddhist, is now requesting four months of co-residence from the Sangha. If the Sangha deems it timely, and the Sangha permits, grant this so-and-so, a non-Buddhist, four months of co-residence. This is the announcement.
Venerable Sangha, please listen! This so-and-so, a non-Buddhist, is now requesting four months of co-residence from the Sangha; the Sangha is now granting him four months of co-residence. Whoever among the elders approves of the Sangha granting him four months of co-residence, let them remain silent; whoever does not approve, let them speak. The Sangha has finished approving the granting of four months of co-residence to this non-Buddhist. The Sangha approves, remaining silent.
故，是事如是持。(彼行共住竟，令諸比丘心喜悅，然後當於僧中受具足戒。云何外道不能令諸比丘心喜悅？彼外道心故執持外道白衣法，不親比丘親外道，不隨順比丘，誦習異論；若聞人說外道不好事，便起瞋恚，若聞人毀訾外道師教，亦起瞋恚；若有異外道來讚歎外道好事，歡喜踴躍，若有外道師來聞讚歎外道事，亦歡喜踴躍；若聞說佛法僧非法事，亦歡喜踴躍；是謂外道不能令諸比丘喜悅。云何外道能令比丘喜悅？即反上是。是謂外道共住，和調心意，令諸比丘喜悅也。)
受具戒請和上法(應偏露等，作如是請：)
大德一心念！我某甲，今請大德為和上，愿大德為我作和上。我依大德故，得受具足戒，慈愍故。(三說。答云：)可爾。(或云：)如是。(或云：)當教授汝。(或云：)清凈莫放逸。
請戒師法(具儀作如是請：)
大德一心念！我某甲，今請大德為羯磨阿阇梨，愿大德為我作羯磨阿阇梨。我依大德故，得受具足戒，慈愍故。(三說。應報：)可爾。
請教授師法(具儀作如是請：)
大德一心念！我某甲，今請大德為教授阿阇梨，愿大德為我作教授阿阇梨。我依大德故，得受具足戒，慈愍故。(三說。應報：)可爾。
安受戒人處所法(應安
【現代漢語翻譯】 現代漢語譯本： 因此，這件事應當這樣堅持。（共同生活結束后，使各位比丘心生歡喜，然後才可以在僧團中接受具足戒。什麼樣的外道不能使各位比丘心生歡喜呢？那些外道心中執著外道在家居士的法，不親近比丘而親近外道，不順從比丘，誦習不同的理論；如果聽到有人說外道不好的事情，便會生起嗔恨，如果聽到有人譭謗外道師父的教導，也會生起嗔恨；如果有其他外道來讚歎外道的好事，就歡喜踴躍，如果有外道師父來聽到讚歎外道的事情，也歡喜踴躍；如果聽到說佛法僧不合法的事情，也歡喜踴躍；這就是外道不能使各位比丘喜悅。什麼樣的外道能使比丘喜悅呢？就是與上述情況相反。這就是與外道共同生活，調和心意，使各位比丘喜悅的方法。）
接受具足戒時，請求和尚的方法（應該袒露右肩等，這樣請求：）
『大德一心念！我某甲，現在請求大德作為我的和尚（Upadhyaya），愿大德為我做和尚。我依靠大德的緣故，才能接受具足戒，請您慈悲憐憫。』（重複三次。回答說：）『可以。』（或者說：）『如是。』（或者說：）『應當教導你。』（或者說：）『清凈不要放逸。』
請求戒師的方法（準備好儀容，這樣請求：）
『大德一心念！我某甲，現在請求大德作為我的羯磨阿阇梨（Karma Acarya），愿大德為我做羯磨阿阇梨。我依靠大德的緣故，才能接受具足戒，請您慈悲憐憫。』（重複三次。應該回答：）『可以。』
請求教授師的方法（準備好儀容，這樣請求：）
『大德一心念！我某甲，現在請求大德作為我的教授阿阇梨（Preceptor Acarya），愿大德為我做教授阿阇梨。我依靠大德的緣故，才能接受具足戒，請您慈悲憐憫。』（重複三次。應該回答：）『可以。』
安置受戒人處所的方法（應該安置
【English Translation】 English version: Therefore, this matter should be adhered to in this way. (After the common dwelling is completed, causing all Bhikkhus (monks) to rejoice, then one may receive the full ordination within the Sangha (community). What kind of non-Buddhist is unable to make the Bhikkhus rejoice? Those non-Buddhists whose minds are attached to the laws of non-Buddhist laypeople, not being close to Bhikkhus but close to non-Buddhists, not complying with Bhikkhus, reciting and studying different theories; if they hear someone say bad things about non-Buddhists, they will become angry, if they hear someone slander the teachings of non-Buddhist teachers, they will also become angry; if other non-Buddhists come to praise the good deeds of non-Buddhists, they will rejoice and leap for joy, if non-Buddhist teachers come and hear praise of non-Buddhist affairs, they will also rejoice and leap for joy; if they hear about illegal matters concerning the Buddha, Dharma (teachings), and Sangha, they will also rejoice and leap for joy; this is what is meant by non-Buddhists being unable to make the Bhikkhus rejoice. What kind of non-Buddhists can make the Bhikkhus rejoice? It is the opposite of the above situation. This is what is meant by living together with non-Buddhists, harmonizing the mind, and making the Bhikkhus rejoice.)
The method of requesting an Upadhyaya (preceptor) when receiving full ordination (should expose the right shoulder, etc., and make such a request:)
『Great Virtue, with one-pointed mind! I, so-and-so, now request Great Virtue to be my Upadhyaya, wishing that Great Virtue will be my Upadhyaya. I rely on Great Virtue, therefore, I can receive the full ordination, please have compassion.』 (Repeat three times. Answer: ) 『It is permissible.』 (Or say:) 『So be it.』 (Or say:) 『I shall instruct you.』 (Or say:) 『Be pure and do not be negligent.』
The method of requesting a Karma Acarya (ordaining master) (prepare the appearance and make such a request:)
『Great Virtue, with one-pointed mind! I, so-and-so, now request Great Virtue to be my Karma Acarya, wishing that Great Virtue will be my Karma Acarya. I rely on Great Virtue, therefore, I can receive the full ordination, please have compassion.』 (Repeat three times. Should reply:) 『It is permissible.』
The method of requesting a Preceptor Acarya (teaching master) (prepare the appearance and make such a request:)
『Great Virtue, with one-pointed mind! I, so-and-so, now request Great Virtue to be my Preceptor Acarya, wishing that Great Virtue will be my Preceptor Acarya. I rely on Great Virtue, therefore, I can receive the full ordination, please have compassion.』 (Repeat three times. Should reply:) 『It is permissible.』
The method of arranging the place for the person receiving ordination (should arrange
眼見耳不聞處。其受戒人若在空、若隱沒、若離見聞處、若界外，不名受具。和上及足數比丘亦如是。)
差教授師法(按律有如是教：一切污辱眾僧者，不得受具足戒。時有欲受戒者，諸比丘將至界外脫衣看時，受戒者慚恥，稽留受戒事。佛言：「不得如是露形看。自今已去，聽先問十三難事，然後授戒。」是中戒師問云：)
眾中誰能為某甲作教授師？(若作師者，即應答云：)我某甲能。(答已，戒師應作是白：)
大德僧聽！彼某甲，從某甲求受具足戒。若僧時到，僧忍聽，某甲為教授師。白如是。
往彼問遮難法(時教授師往彼，語言：)
此安陀會、郁多羅僧、僧伽梨缽。此衣缽是汝有不？(彼答「是」已，復應語言：)
善男子諦聽！今是至誠時，實語時，我今問汝，隨我問答，若不實者當言不實，若實言實。汝不犯邊罪不？汝不犯比丘尼不？汝非賊心入道不？汝非破內外道不？汝非黃門不？汝非殺父不？汝非殺母不？汝非殺阿羅漢不？汝非破和合僧不？汝非噁心出佛身血不？汝非是非人不？汝非畜生不？汝非有二形不？汝字何等？和上字誰？汝年滿二十不？衣缽具不？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？丈夫有如是病：癩、癰疽
【現代漢語翻譯】 現代漢語譯本 眼所能見，耳所不能聞之處。如果受戒者身處空曠之地、隱蔽之處、遠離見聞之處、或在結界之外，則不能算作受了具足戒（Bhikkhu ordination）。和尚（Upadhyaya，戒師）以及達到規定人數的比丘（Bhikkhu）也同樣如此。
差教授師法（按照律藏的規定，有這樣的教導：一切侮辱僧眾的人，不得受具足戒。當時有想要受戒的人，眾比丘帶他到結界之外脫掉衣服檢視時，受戒者感到慚愧羞恥，耽擱了受戒的事情。佛陀說：『不得這樣裸露身體檢視。從今以後，允許先詢問十三種遮難之事，然後再授戒。』這裡戒師問道：）
眾位之中誰能為某甲（待受戒者的名字）作教授師？（如果有人願意作教授師，就應該回答說：）我某甲能。（回答之後，戒師應該這樣稟告：）
大德僧眾請聽！某甲（待受戒者的名字），從某甲（推薦人的名字）處請求受具足戒。如果僧眾認為時機已到，僧眾同意，就請某甲（教授師的名字）擔任教授師。稟告完畢。
前往詢問遮難之法（這時教授師前往受戒者處，說道：）
這件是安陀會（Antaravāsa，內衣）、郁多羅僧（Uttarāsaṅga，上衣）、僧伽梨缽（Saṃghāṭī，大衣）和缽。這些衣缽是你的嗎？（他回答『是』之後，教授師應該再次說道：）
善男子，仔細聽！現在是至誠之時，是說實話之時，我現在問你，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？你沒有侵犯比丘尼嗎？你不是以盜賊之心進入佛道的嗎？你不是破壞內外道的人嗎？你不是黃門（閹人）嗎？你沒有殺父親嗎？你沒有殺母親嗎？你沒有殺阿羅漢（Arhat，已證悟的聖者）嗎？你沒有破壞僧團的和合嗎？你沒有惡意使佛陀流血嗎？你不是誹謗他人的人嗎？你不是畜生嗎？你不是有男女二根的人嗎？你叫什麼名字？你的和尚（Upadhyaya，戒師）法號是什麼？你年滿二十歲了嗎？衣缽齊全嗎？父母允許你出家嗎？你沒有欠別人的債嗎？你不是奴隸嗎？你不是官府中人嗎？你是大丈夫嗎？大丈夫有這樣的疾病：癩病、癰疽（yōng jū，毒瘡）嗎？
【English Translation】 English version A place that can be seen by the eye but cannot be heard by the ear. If the person receiving ordination is in an empty space, a hidden place, a place far from sight and hearing, or outside the boundary, it is not considered to be a complete ordination (Bhikkhu ordination). The Upadhyaya (preceptor) and the required number of Bhikkhus are also the same.
The method of appointing an instructing teacher (According to the Vinaya, there is such a teaching: anyone who insults the Sangha is not allowed to receive full ordination. At that time, there were people who wanted to receive ordination, and the Bhikkhus took them outside the boundary and took off their clothes to check. The person receiving ordination felt ashamed and delayed the ordination. The Buddha said: 'It is not allowed to expose the body like this for inspection. From now on, it is allowed to first ask about the thirteen obstacles, and then give ordination.' Here, the preceptor asks:)
Who among the Sangha can be the instructing teacher for so-and-so (the name of the person to be ordained)? (If someone wants to be the instructing teacher, they should answer:) I, so-and-so, can. (After answering, the preceptor should make this announcement:)
Venerable Sangha, please listen! So-and-so (the name of the person to be ordained) requests full ordination from so-and-so (the name of the recommender). If the Sangha deems it is the right time, and the Sangha agrees, then let so-and-so (the name of the instructing teacher) be the instructing teacher. The announcement is made.
Going to ask about the obstructive conditions (At this time, the instructing teacher goes to the person receiving ordination and says:)
This is the Antaravāsa (inner garment), the Uttarāsaṅga (upper garment), the Saṃghāṭī (outer robe), and the bowl. Are these robes and bowl yours? (After he answers 'yes,' the instructing teacher should say again:)
Good man, listen carefully! Now is the time for sincerity, the time to speak the truth. I am now asking you, answer according to my questions. If it is not true, say it is not true; if it is true, say it is true. Have you not committed any transgression? Have you not violated a Bhikkhuni? Did you not enter the Buddhist path with a thief's intention? Are you not a destroyer of internal and external paths? Are you not a eunuch? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (a fully enlightened being)? Have you not disrupted the harmony of the Sangha? Have you not maliciously drawn blood from the Buddha's body? Are you not a slanderer? Are you not an animal? Are you not a hermaphrodite? What is your name? What is the Dharma name of your Upadhyaya (preceptor)? Are you twenty years old yet? Are your robes and bowl complete? Have your parents allowed you to renounce the world? Are you not in debt to anyone? Are you not a slave? Are you not a government official? Are you a man? Does the man have such diseases: leprosy, carbuncles (yōng jū, toxic sores)?
、白癩、干痟、癲狂病。汝今有此諸病不？(若其一一隨事答「無」，復應語言：)
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。
問已白僧法(彼教授師問已，還來僧中，如常威儀，相去舒手相及處立，作如是白：)
大德僧聽！彼某甲，從某甲求受具足戒。若僧時到，僧忍聽，我已問竟，聽將來。白如是。
從僧乞戒法(彼應喚言「汝來」。來已，當爲捉衣缽，教禮僧。禮已，在戒師前具儀，教作是言。)
大德僧聽！我某甲，從某甲求受具足戒。我某甲，今從僧乞受具足戒，某甲為和上。愿僧慈愍故，拔濟我。(三說。)(若教乞戒不乞戒、著俗服等、若眠、醉、狂、裸形、瞋恚、無心、身相不具、借他衣缽、若無和上、若多和上，皆不名受具足戒。)
戒師白法(戒師欲問，先白。白雲：)
大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，某甲為和上。若僧時到，僧忍聽，我問諸難事。白如是。
戒師問法(語言：)
善男子聽！今是至誠時，實語時，今隨所問汝，汝當隨實答。汝不犯邊罪不？汝不犯比丘尼不？汝非賊心入道不？汝非壞二道不？汝非黃門不？汝非殺父不？汝非殺母不？汝非殺阿羅漢不？
【現代漢語翻譯】 現代漢語譯本： 白癩（一種面板病）、干痟（一種慢性消耗性疾病）、癲狂病（精神錯亂的疾病）。你現在有這些病嗎？（如果他一一回答『沒有』，你應該這樣說：） 正如我現在問你一樣，僧團中也會這樣問。正如你剛才回答我一樣，在僧團中也應該這樣回答。 問完之後，向僧團稟告（那位教授師問完之後，回到僧團中，按照通常的威儀，站在相距伸手可及的地方，這樣稟告：） 『尊敬的僧團請聽！這位某甲，從某甲處請求受具足戒。如果僧團時機已到，僧團允許，我已經問完了，允許他進來。』稟告完畢。 向僧團乞戒（他應該喊道：『你來。』來之後，應當為他拿著衣缽，教他禮拜僧團。禮拜完畢后，在戒師面前具足威儀，教他這樣說。） 『尊敬的僧團請聽！我某甲，從某甲處請求受具足戒。我某甲，現在從僧團乞求受具足戒，某甲是我的和尚（Upadhyaya）。愿僧團慈悲憐憫，救拔我。』（重複三次。）（如果教他乞戒而不乞戒，穿著俗服等，或者睡眠、醉酒、狂亂、裸體、嗔恚、無心、身體不完整、借用他人的衣缽，或者沒有和尚，或者有多個和尚，都不算受了具足戒。） 戒師稟告（戒師想要提問，先稟告。稟告說：） 『尊敬的僧團請聽！這位某甲，從某甲處請求受具足戒。這位某甲，現在從僧團乞求受具足戒，某甲是他的和尚。如果僧團時機已到，僧團允許，我問一些困難的問題。』稟告完畢。 戒師提問（說：） 『善男子，請聽！現在是至誠的時候，是說實話的時候，現在我問你什麼，你應當如實回答。你沒有犯邊罪嗎？你沒有侵犯比丘尼嗎？你不是以盜賊之心入道的嗎？你不是破壞二根的人嗎？你不是黃門（宦官）嗎？你沒有殺父嗎？你沒有殺母嗎？你沒有殺阿羅漢（Arhat）嗎？』
【English Translation】 English version: Leprosy, dry phthisis (a chronic wasting disease), and madness. Do you have any of these diseases now? (If he answers 'no' to each one, you should say:) Just as I am asking you now, so too will the Sangha ask. Just as you have answered me, so too should you answer in the Sangha. After questioning, report to the Sangha (After the instructing teacher has finished questioning, he returns to the Sangha, standing at a distance within arm's reach, with the usual demeanor, and reports thus:) 'Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. If the Sangha is ready, and the Sangha permits, I have finished questioning and request permission for him to come forward.' The report is thus. Requesting ordination from the Sangha (He should call out, 'Come here.' After he comes, he should be provided with robes and bowl, and taught to bow to the Sangha. After bowing, he should stand before the ordination master with proper demeanor and be taught to say:) 'Venerable Sangha, listen! I, so-and-so, request full ordination from so-and-so. I, so-and-so, now request full ordination from the Sangha, with so-and-so as my Upadhyaya (preceptor). May the Sangha have compassion and deliver me.' (Repeat three times.) (If he is taught to request ordination but does not, wears secular clothing, is sleeping, drunk, mad, naked, angry, mindless, physically incomplete, borrows another's robes and bowl, has no Upadhyaya, or has multiple Upadhyayas, it is not considered full ordination.) The ordination master reports (The ordination master, before questioning, first reports, saying:) 'Venerable Sangha, listen! This so-and-so requests full ordination from so-and-so. This so-and-so now requests full ordination from the Sangha, with so-and-so as his Upadhyaya. If the Sangha is ready, and the Sangha permits, I will ask about the difficult matters.' The report is thus. The ordination master questions (saying:) 'Good man, listen! Now is the time for sincerity, the time for truth. Now, whatever I ask you, you should answer truthfully. Have you committed any border offenses? Have you violated any Bhikkhunis (nuns)? Did you enter the Path with a thief's mind? Are you one who has destroyed both sets of organs? Are you a eunuch? Have you killed your father? Have you killed your mother? Have you killed an Arhat (one who has attained Nirvana)?'
汝非破和合僧不？汝不噁心出佛身血不？汝非是非人不？汝非畜生不？汝非有二形不？汝字何等？和上字誰？汝年滿二十不？衣缽具不？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？丈夫有如是病：癩、癰疽、白癩、干痟、癲狂病。汝今有此諸病不？(又須隨事，一一答「無」。)
正授戒法(戒法難生，眾緣須具，以法開導，令起上上品心，至誠諦受。當如是作。)
大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，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，授某甲具足戒，某甲為和上。白如是。
大德僧聽！此某甲，從某甲求受具足戒。此某甲，今從僧乞受具足戒，某甲為和上。某甲自說清凈，無諸難事，年滿二十，三衣缽具。僧今授某甲具足戒，某甲為和上。誰諸長老忍僧與某甲授具足戒，某甲為和上者默然，誰不忍者說。(三說。)僧已忍與某甲授具足戒，某甲為和上竟。僧忍，默然故，是事如是持。(作此法已，應為記時。邊受與此無異。)
授戒相法(時有比丘受具足已，僧盡捨去。所受戒人本二去彼不遠，時受戒者即共行不凈。佛言：「自今已去，作羯磨已，當先說四波羅夷。」應作是說：)
【現代漢語翻譯】 現代漢語譯本： 你不是破壞僧團和諧的人吧？你沒有惡意傷害佛陀的身體出血吧？你不是撥弄是非的人吧？你不是畜生吧？你不是具有雙重性徵的人吧？你的名字是什麼？你的和尚老師的名字是誰？你年滿二十歲了嗎？你的袈裟和缽都齊全了嗎？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？大丈夫有這樣的疾病：麻風、癰疽、白癜風、肺癆、癲狂病。你現在有這些疾病嗎？（又必須根據具體情況，一一回答『沒有』。）
正式傳授戒法（戒法難以產生，需要各種因緣具備，用法來開導，使他生起最上等的清凈心，至誠懇切地接受。應當這樣做。）
大德僧眾請聽！這位某甲（受戒者的名字），從某甲（戒和尚的名字）處請求受具足戒。這位某甲，現在向僧團乞求受具足戒，某甲（戒和尚的名字）是他的和尚老師。某甲自述清凈，沒有各種障礙，年滿二十歲，三衣缽具齊全。如果僧團認為時機已到，僧團允許，就授予某甲具足戒，某甲（戒和尚的名字）為他的和尚老師。稟告完畢。
大德僧眾請聽！這位某甲（受戒者的名字），從某甲（戒和尚的名字）處請求受具足戒。這位某甲，現在向僧團乞求受具足戒，某甲（戒和尚的名字）是他的和尚老師。某甲自述清凈，沒有各種障礙，年滿二十歲，三衣缽具齊全。僧團現在授予某甲具足戒，某甲（戒和尚的名字）為他的和尚老師。哪位長老允許僧團授予某甲具足戒，某甲（戒和尚的名字）為他的和尚老師的就默然，誰不同意就說出來。（重複三次。）僧團已經允許授予某甲具足戒，某甲（戒和尚的名字）為他的和尚老師。僧團允許，因為默然的緣故，這件事就這樣成立了。（完成這個程式后，應該為他記錄時間。邊地受戒與此沒有不同。）
傳授戒相法（有時有比丘受了具足戒后，僧眾都離開了。受戒的人本來離他們不遠，這時受戒的人就一起做了不清凈的行為。佛說：『從今以後，做了羯磨（羯磨指僧團的議事程式）后，應當先說四波羅夷（四種根本戒律）。』應當這樣說：）
【English Translation】 English version: Are you not one who disrupts the harmony of the Sangha (community of monks)? Have you not maliciously caused the Buddha's body to bleed? Are you not a divisive person? Are you not an animal? Are you not a hermaphrodite? What is your name? Who is your Upadhyaya (preceptor)? Are you twenty years old yet? Are your robes and bowl complete? Do your parents permit you to renounce the world? Are you not in debt to anyone? Are you not a slave? Are you not a government official? Are you a true man? A true man has such diseases: leprosy, carbuncles, leucoderma, consumption, epilepsy. Do you now have these diseases? (Furthermore, according to the circumstances, each must answer 'no'.)
Formal Conferral of the Precepts (The precepts are difficult to generate; various conditions must be complete. Use the Dharma to guide him, causing him to generate the highest level of pure mind, sincerely and earnestly receiving them. It should be done like this.)
Venerable Sangha, listen! This so-and-so (name of the one receiving the precepts), requests to receive the full precepts from so-and-so (name of the preceptor). This so-and-so, now begs the Sangha to receive the full precepts, with so-and-so (name of the preceptor) as his Upadhyaya. So-and-so declares himself to be pure, without any impediments, twenty years of age, and with his three robes and bowl complete. If the Sangha deems the time appropriate, may the Sangha permit the granting of the full precepts to so-and-so, with so-and-so (name of the preceptor) as his Upadhyaya. This is announced.
Venerable Sangha, listen! This so-and-so (name of the one receiving the precepts), requests to receive the full precepts from so-and-so (name of the preceptor). This so-and-so, now begs the Sangha to receive the full precepts, with so-and-so (name of the preceptor) as his Upadhyaya. So-and-so declares himself to be pure, without any impediments, twenty years of age, and with his three robes and bowl complete. The Sangha now grants the full precepts to so-and-so, with so-and-so (name of the preceptor) as his Upadhyaya. Whoever among the elders approves of the Sangha granting the full precepts to so-and-so, with so-and-so (name of the preceptor) as his Upadhyaya, let him be silent; whoever does not approve, let him speak. (Repeat three times.) The Sangha has already approved the granting of the full precepts to so-and-so, with so-and-so (name of the preceptor) as his Upadhyaya. The Sangha approves, because of the silence, this matter is thus established. (After completing this procedure, the time should be recorded for him. Receiving the precepts in a border area is no different from this.)
Teaching the Characteristics of the Precepts (Sometimes, after a Bhikshu (monk) has received the full precepts, the Sangha all departs. The one who received the precepts was not far from them, and at that time, the one who received the precepts engaged in impure conduct together. The Buddha said: 'From now on, after performing the Karma (formal act of the Sangha), the four Parajikas (the four root vows) should be spoken first.' It should be said like this:)
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，非釋種子。汝一切不得犯淫，作不凈行。若比丘犯不凈行，受淫慾法，乃至共畜生；非沙門，非釋種子。爾時世尊與說譬喻，猶如有人截其頭，終不還活；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。
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；非沙門，非釋種子。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。
一切不得故斷眾生命下至蟻子。若比丘故自手斷人命，求刀授與人，教死、嘆死、勸死，與人非藥，若墮胎、若𥜒禱殺，自作方便、若教人作；非沙門，非釋種子。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，終不還成比丘行。汝是中盡形壽不得作，能持不？(答言：)能。
一切不得妄語乃至戲笑。若比丘不真實，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，天來、龍來、鬼神來供養我；非沙門，非釋種
【現代漢語翻譯】 現代漢語譯本 善男子，請聽！如來（Tathagata，佛的稱號之一）、至真（the ultimate truth）、等正覺（perfectly enlightened one）宣說四波羅夷法（four Parajika rules，比丘戒律中最重的四條）。如果比丘（bhikkhu，佛教出家男眾）觸犯其中任何一條，就不是沙門（Sramana，出家修行者），也不是釋迦（Sakya，釋迦牟尼佛的種族）的後裔。你們絕對不能犯淫戒，行不凈之行。如果比丘犯不凈之行，接受淫慾之法，乃至與畜生髮生關係；他就不是沙門，也不是釋迦的後裔。當時，世尊（the Blessed One，佛的尊稱）用譬喻來說明，就像有人砍斷了他的頭，永遠無法復活；比丘也是如此，一旦觸犯波羅夷法，就無法再成為比丘。你們一生都不能做這些事，能持守嗎？（回答：）能。 一切都不能盜取，哪怕是一片草葉。如果比丘偷盜他人五錢（pancha，古印度貨幣單位）或超過五錢的財物，無論是自己拿取、教唆他人拿取，還是自己破壞、教唆他人破壞，自己砍伐、教唆他人砍伐，或者焚燒、掩埋、改變顏色；他就不是沙門，也不是釋迦的後裔。譬如砍斷多羅樹（tala tree，棕櫚樹的一種）的樹心，它就永遠無法再生長；比丘也是如此，一旦觸犯波羅夷法，就永遠無法再成為比丘。你們一生都不能做這些事，能持守嗎？（回答：）能。 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，或者求刀交給他人，教唆他人去死、讚歎死亡、勸人去死，給人非藥（poison），或者墮胎、詛咒殺人，自己製造方便、或者教唆他人去做；他就不是沙門，也不是釋迦的後裔。譬喻者說：就像針的鼻孔斷裂，無法再次使用；比丘也是如此，一旦觸犯波羅夷法，就永遠無法再成為比丘。你們一生都不能做這些事，能持守嗎？（回答：）能。 一切都不能妄語，哪怕是開玩笑。如果比丘不真實，沒有證得，卻自稱我得到了上人法（superior human qualities）、得到禪定（dhyana，冥想狀態）、得到解脫（vimoksha，從輪迴中解脫）、得到定（samadhi，專注狀態）、得到四空定（four formless attainments），得到須陀洹果（Sotapanna，預流果，佛教修行第一階段）、斯陀含果（Sakadagami，一來果，佛教修行第二階段）、阿那含果（Anagami，不還果，佛教修行第三階段）、阿羅漢果（Arhat，無學果，佛教修行最高階段），天（deva，天神）、龍（naga，龍神）、鬼神（yaksha，夜叉）來供養我；他就不是沙門，也不是釋迦的後裔。
【English Translation】 English version Listen, good men! The Tathagata (one of the titles of the Buddha), the ultimate truth, the perfectly enlightened one, speaks of the four Parajika rules (the four most serious offenses for monks). If a bhikkhu (Buddhist monk) commits any one of these, he is not a Sramana (ascetic), nor a descendant of the Sakya (the clan of Shakyamuni Buddha). You must never commit sexual misconduct, engaging in impure acts. If a bhikkhu engages in impure acts, accepts the law of sexual desire, even with animals; he is not a Sramana, nor a descendant of the Sakya. At that time, the Blessed One (a respectful title for the Buddha) used a simile to explain, just as if someone's head is cut off, he will never come back to life; a bhikkhu is also like this, once he has violated the Parajika rules, he can no longer become a bhikkhu. You must not do these things for the rest of your life, can you uphold this? (Answer:) Yes. You must not steal anything, not even a blade of grass. If a bhikkhu steals five pancha (ancient Indian currency unit) or more from others, whether he takes it himself, instructs others to take it, or destroys it himself, instructs others to destroy it, cuts it down himself, instructs others to cut it down, or burns it, buries it, changes its color; he is not a Sramana, nor a descendant of the Sakya. For example, if the heart of a tala tree (a type of palm tree) is cut off, it will never grow again; a bhikkhu is also like this, once he has violated the Parajika rules, he can never become a bhikkhu again. You must not do these things for the rest of your life, can you uphold this? (Answer:) Yes. You must not intentionally take the life of any living being, not even an ant. If a bhikkhu intentionally kills a person with his own hands, or seeks a knife to give to others, instructs others to die, praises death, encourages others to die, gives people poison, or performs an abortion, curses to kill, creates convenience himself, or instructs others to do so; he is not a Sramana, nor a descendant of the Sakya. The one who gives the simile says: It is like the eye of a needle is broken, it cannot be used again; a bhikkhu is also like this, once he has violated the Parajika rules, he can never become a bhikkhu again. You must not do these things for the rest of your life, can you uphold this? (Answer:) Yes. You must not lie about anything, not even in jest. If a bhikkhu is not truthful, has not attained it, but claims that I have attained superior human qualities, attained dhyana (meditative state), attained vimoksha (liberation from samsara), attained samadhi (state of concentration), attained the four formless attainments, attained Sotapanna (stream-enterer, the first stage of Buddhist enlightenment), Sakadagami (once-returner, the second stage of Buddhist enlightenment), Anagami (non-returner, the third stage of Buddhist enlightenment), Arhat (perfected one, the highest stage of Buddhist enlightenment), the deva (gods), naga (dragon deities), yaksha (demons) come to make offerings to me; he is not a Sramana, nor a descendant of the Sakya.
子。譬喻者說言：猶如大石破為二分，終不還合；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。
授四依法(有一年少外道來求出家，諸比丘即與出家，先與四依。彼外道報言：「大德！我堪受二依：乞食、樹下坐。納衣、腐爛藥，我不堪此二事。何以故？誰能自觸己物。」即便休道，不出家。佛言：「此外道不出家，大有所失；若出家者，當得道證。自今已去，先受戒已，后受四依。」應語云：)
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，成比丘法。依糞掃衣，比丘依此得出家受具足，成比丘法。汝是中盡形壽能持不？(答言：)能。
若得長利：檀越施衣、割壞衣，得受。
依乞食，比丘依此得出家受具足，成比丘法。汝是中盡形壽能持不？(答言：)能。
若得長利：若僧差食、檀越送食、月八日食、十五日食、月初日食、若僧常食、檀越請食，得受。
依樹下坐，比丘依此得出家受具足，成比丘法。汝是中盡形壽能持不？(答言：)能。
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。汝是中盡形壽能持不？(答言
【現代漢語翻譯】 現代漢語譯本： 『子（指比丘）。譬喻的人說：猶如巨大的石頭破裂成兩半，最終無法再合攏；比丘也是如此，一旦觸犯波羅夷法（Parajika，根本重罪），就永遠無法再成為比丘。』你終身都不能做這樣的事，能夠持守嗎？（回答：）能。
授予四依法（曾經有一位年輕的外道來請求出家，眾比丘就讓他出家，先授予他四依。那位外道回答說：『大德！我能接受二依：乞食、樹下坐。至於納衣、腐爛藥，我無法接受這兩件事。為什麼呢？誰能自己觸碰自己的排泄物呢？』於是就放棄了出家修道的念頭。佛說：『這位外道不出家，損失太大了；如果他出家，本應能證得道果。從今以後，必須先受戒，然後再授予四依。』應該這樣說：）
『善男子，聽著！如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）宣說四依法，比丘依靠這些才能出家受具足戒，成為比丘。依靠糞掃衣，比丘依靠這個才能出家受具足戒，成為比丘。』你終身都能持守嗎？（回答：）能。
如果得到額外的利益：檀越（Danapati，施主）佈施的衣服、割壞的衣服，可以接受。
『依靠乞食，比丘依靠這個才能出家受具足戒，成為比丘。』你終身都能持守嗎？（回答：）能。
如果得到額外的利益：如果是僧眾分配的食物、檀越送來的食物、每月初八的食物、十五的食物、月初一的食物、僧眾的常食、檀越請的食物，可以接受。
『依靠樹下坐，比丘依靠這個才能出家受具足戒，成為比丘。』你終身都能持守嗎？（回答：）能。
如果得到額外的利益：如果是單獨的房間、尖頂的屋子、小房間、石室、兩間房一戶的住所，可以接受。
『依靠腐爛藥，比丘依靠這個才能出家受具足戒，成為比丘。』你終身都能持守嗎？（回答：
【English Translation】 English version: 『O son (referring to a Bhikkhu). Those who use analogies say: Just as a large stone, once broken into two pieces, can never be rejoined; so too is a Bhikkhu who has violated the Parajika (fundamental transgression) law, he can never again become a Bhikkhu.』 You must never do such a thing for the rest of your life, can you uphold this? (Answer:) I can.
Granting the Four Requisites (There was once a young non-Buddhist who came seeking ordination. The Bhikkhus ordained him, first granting him the Four Requisites. That non-Buddhist replied: 『Venerable sirs! I can accept two requisites: begging for food, and sitting under a tree. As for robes made of rags and medicine made of fermented urine, I cannot accept these two. Why? Who can bear to touch their own excrement?』 And so he gave up the idea of ordination and did not become a monk. The Buddha said: 『This non-Buddhist has lost a great opportunity by not ordaining; if he had ordained, he would have attained enlightenment. From now on, one must first receive the precepts, and then receive the Four Requisites.』 One should say:)
『Good man, listen! The Tathagata (Tathagata), the Arhat (Arhat), the Samyaksambuddha (Samyaksambuddha) proclaims the Four Requisites, upon which a Bhikkhu relies to be ordained and become a Bhikkhu. Relying on robes made of rags, a Bhikkhu relies on this to be ordained and become a Bhikkhu.』 Can you uphold this for the rest of your life? (Answer:) I can.
If one obtains additional benefits: robes donated by a Danapati (patron), or robes that have been cut up, one may accept them.
『Relying on begging for food, a Bhikkhu relies on this to be ordained and become a Bhikkhu.』 Can you uphold this for the rest of your life? (Answer:) I can.
If one obtains additional benefits: if it is food distributed by the Sangha, food sent by a Danapati, 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 a Danapati, one may accept them.
『Relying on sitting under a tree, a Bhikkhu relies on this to be ordained and become a Bhikkhu.』 Can you uphold this for the rest of your life? (Answer:) I can.
If one obtains additional benefits: if it is a separate room, a pointed roof, a small room, a stone chamber, a dwelling with two rooms and one door, one may accept them.
『Rrelying on medicine made of fermented urine, a Bhikkhu relies on this to be ordained and receive the full precepts, becoming a Bhikkhu.』 Can you uphold this for the rest of your life? (Answer:
：)能。
若得長利：酥、油、生酥、蜜、石蜜，得受。
汝受戒已，白四羯磨如法成就，得處所，和上如法，阿阇梨如法，眾僧具足滿。汝當善受教法，應當勸化作福治塔，供養佛法眾僧。和上、阿阇梨一切如法教，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。余所未知者，當問和上、阿阇梨。(自今已去，令受具者在前而去。)
與本法尼授大戒請羯磨阇梨法(彼受戒者與比丘尼僧俱至比丘僧中，于阿阇梨前，具儀作如是請：)
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。(三說。彼應答言：)可爾。
乞戒法(彼禮僧已，具儀作如是言：)
大德僧聽！我某甲，從和上尼某甲求受大戒。我某甲，今從僧乞受大戒，和上尼某甲。愿僧拔濟我，慈愍故。(三說。)
戒師白法(此中戒師先白后問。白雲：)
大德僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。若僧時到，僧忍聽，我問諸難事。白如是。
戒師問法(語言：)
汝諦聽！今是真誠時，實語時，我今問汝
【現代漢語翻譯】 現代漢語譯本 如果得到長期的利益：酥（提煉的奶油）、油、生酥（未經提煉的奶油）、蜜、石蜜（冰糖），可以接受。 你受戒之後，通過白四羯磨（一種僧團儀式）如法成就，得到處所，和上（戒師）如法，阿阇梨（導師）如法，眾僧具足圓滿。你應該好好接受教法，應當勸導化導他人作福，修治佛塔，供養佛法僧三寶。和上、阿阇梨一切如法教導，不得違逆。應該學習問難，誦讀經典，勤求方便法門，在佛法中證得須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（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，應當請教和上、阿阇梨。（從今以後，讓受具足戒的人在前面走。） 與本法尼授大戒請羯磨阇梨法（為受戒者從比丘尼僧團處請求羯磨阿阇梨的方法）（受戒者與比丘尼僧一同來到比丘僧團中，在阿阇梨面前，具足禮儀，這樣請求：） 大德一心念！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，得以受持大戒，請您慈悲憐憫。（重複三次。阿阇梨應該回答說：）可以。 乞戒法（請求受戒的方法）（受戒者禮拜僧眾之後，具足禮儀，這樣說：） 大德僧聽！我某甲，從和上尼某甲處請求受持大戒。我某甲，現在從僧眾處乞求受持大戒，我的和上尼是某甲。愿僧眾救拔我，請您慈悲憐憫。（重複三次。） 戒師白法（戒師稟告的方法）（這裡戒師先稟告，后提問。稟告說：） 大德僧聽！這位某甲，從和上尼某甲處請求受持大戒。這位某甲，現在從僧眾處乞求受持大戒，她的和上尼是某甲。如果僧眾時間允許，僧眾允許聽取，我將要問一些關於遮難的事情。稟告完畢。 戒師問法（戒師提問的方法）（說：） 你仔細聽！現在是真實的時候，說實話的時候，我現在問你。
【English Translation】 English version If you obtain long-term benefits: sū (ghee), oil, sheng sū (fresh ghee), honey, shí mì (rock candy), you may accept them. Having received the precepts, through the bái sì jiémó (a Sangha ritual) being accomplished according to the Dharma, you obtain a place, the héshang (preceptor) is according to the Dharma, the āshélí (teacher) is according to the Dharma, and the Sangha is complete and full. You should well receive the teachings, and should encourage others to make merit, repair pagodas, and make offerings to the Buddha, Dharma, and Sangha. The héshang and āshélí teach everything according to the Dharma, and you must not disobey. You should study and ask questions, recite scriptures, diligently seek expedient means, and attain the xūtuóhuán guǒ (Srotapanna fruit), sītuóhán guǒ (Sakrdagamin fruit), ānāhán guǒ (Anagamin fruit), and āluóhàn guǒ (Arhat fruit) in the Buddha Dharma. Your initial aspiration to renounce the world will not be in vain, and the karmic rewards will not cease. For anything else you do not know, you should ask the héshang and āshélí. (From now on, let those receiving the full precepts go ahead.) The method of requesting a jiémó āshélí (karma acarya) for bestowing the great precepts with a bĕn fǎ ní (ordained nun): (The one receiving the precepts, together with the Bhikkhuni Sangha, comes to the Bhikkhu Sangha, and in front of the āshélí, with full ceremony, makes this request:) Virtuous One, with one mind, be mindful! I, so-and-so, now request the Virtuous One to be my jiémó āshélí, and I wish the Virtuous One to act as my jiémó āshélí. I rely on the Virtuous One's cause to receive the great precepts, out of compassion. (Say three times. The āshélí should answer:) It is acceptable. The method of begging for the precepts: (Having bowed to the Sangha, with full ceremony, say these words:) Venerable Sangha, listen! I, so-and-so, request to receive the great precepts from the héshang ní (preceptress) so-and-so. I, so-and-so, now beg the Sangha to receive the great precepts, my héshang ní is so-and-so. May the Sangha deliver me, out of compassion. (Say three times.) The method of the Preceptor reporting: (Here, the Preceptor first reports and then asks. Reporting says:) Venerable Sangha, listen! This so-and-so requests to receive the great precepts from the héshang ní so-and-so. This so-and-so now begs the Sangha to receive the great precepts, her héshang ní is so-and-so. If the Sangha's time has come, and the Sangha permits listening, I will ask about the difficult matters. The report is as such. The method of the Preceptor asking: (Saying:) Listen carefully! Now is the time for truth, the time for speaking truthfully, I now ask you.
，有當言有，無當言無。汝不犯邊罪不？汝不犯比丘不？汝非賊心作道不？汝非破內外道不？汝非黃門不？汝非殺父不？汝非殺母不？汝非殺阿羅漢不？汝非破和合僧不？汝不噁心出佛身血不？汝非是非人不？汝非畜生不？汝非有二形不？汝字何等？和上尼字誰？汝年歲滿不？衣缽具不？父母、夫主聽汝不？汝非負人債不？汝非婢不？汝是女人不？女人有如是諸病：癩、癰疽、干痟、癲狂、二道合、道小、大小便常漏、洟唾常出。汝有如是諸病不？(隨事答「無」。復應問云：)汝學戒未？(即應答言：)已學戒。(復應問云：)汝清凈不？(復應答云：)清凈。(復應問余尼云：)某甲已學戒未？(余尼答云：)已學戒。(復更問云：)清凈不？(復重答云：)清凈。
正授戒法(既方便具已，如前開導，教至誠諦受。當如是作。)
大德僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。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，和上尼某甲。白如是。
大德僧聽！此某甲，從和上尼某甲求受大戒。此某甲，今從僧乞受大戒，和上尼某甲。某甲所說清凈，無諸難事，年歲已滿，衣缽具足，已學戒清凈。僧
【現代漢語翻譯】 現代漢語譯本： 有，就說有；沒有，就說沒有。你沒有犯邊罪嗎？你沒有冒犯比丘嗎？你不是以盜賊之心來出家修道的吧？你沒有破壞內道和外道吧？你不是黃門（指閹人或性功能不全者）吧？你沒有殺父吧？你沒有殺母吧？你沒有殺阿羅漢（已證得涅槃的聖者）吧？你沒有破壞僧團的和合吧？你沒有惡意使佛身出血吧？你不是搬弄是非的人吧？你不是畜生吧？你不是有雙性特徵的人吧？你叫什麼名字？你的授戒尼師叫什麼名字？你年齡夠了嗎？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？女人有這些疾病：麻風、癰疽、乾瘦病、癲狂、兩道相通（指生殖器官異常）、產道狹小、大小便經常失禁、經常流鼻涕和口水。你有沒有這些疾病？（根據實際情況回答『沒有』。然後應該問：）你學過戒律了嗎？（應該回答：）學過了。（再問：）你清凈嗎？（回答：）清凈。（再問其他尼姑：）某甲學過戒律了嗎？（其他尼姑回答：）學過了。（再問：）清凈嗎？（重複回答：）清凈。
正式授戒法（既然已經方便具足，如前面所開導的，教導她至誠懇切地接受戒律。應當這樣做。）
大德僧眾請聽！這位某甲，從授戒尼師某甲處請求受比丘尼大戒。這位某甲，現在從僧團乞求受比丘尼大戒，授戒尼師是某甲。某甲所說清凈，沒有各種障礙，年齡已滿，袈裟和缽都已具足，已經學習戒律並且清凈。如果僧團認為時機已到，僧團同意，僧團現在為某甲授比丘尼大戒，授戒尼師是某甲。稟白完畢。
大德僧眾請聽！這位某甲，從授戒尼師某甲處請求受比丘尼大戒。這位某甲，現在從僧團乞求受比丘尼大戒，授戒尼師是某甲。某甲所說清凈，沒有各種障礙，年齡已滿，袈裟和缽都已具足，已經學習戒律並且清凈。僧團
【English Translation】 English version: If it is, say it is; if it is not, say it is not. Have you committed any border offenses? Have you offended any Bhikkhus? Are you not ordaining with the mind of a thief? Have you not destroyed the inner and outer paths? Are you not a eunuch? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (a saint who has attained Nirvana)? Have you not broken the harmony of the Sangha? Have you not maliciously drawn blood from the body of the Buddha? Are you not a slanderer? Are you not an animal? Are you not a hermaphrodite? What is your name? What is the name of your Upajjhaya (ordaining nun)? Are you of full age? Are your robes and bowl complete? Have your parents or husband permitted you to ordain? Are you not in debt to anyone? Are you not a slave? Are you a woman? Women have these diseases: leprosy, carbuncles, consumption, epilepsy, two passages joined (referring to genital abnormalities), a small birth canal, constant leakage of urine and feces, constant discharge of mucus and saliva. Do you have any of these diseases? (Answer 'no' according to the actual situation. Then it should be asked:) Have you learned the precepts? (Should answer:) I have learned the precepts. (Ask again:) Are you pure? (Answer:) Pure. (Ask other nuns:) Has so-and-so learned the precepts? (Other nuns answer:) She has learned the precepts. (Ask again:) Is she pure? (Repeat the answer:) Pure.
The Formal Ordination Procedure (Now that the preparations are complete, as previously instructed, teach her to sincerely and earnestly receive the precepts. It should be done like this.)
Listen, Venerable Sangha! This so-and-so, requests to receive the Bhikkhuni (fully ordained nun) precepts from the Upajjhaya (ordaining nun) so-and-so. This so-and-so, now begs the Sangha to receive the Bhikkhuni precepts, the Upajjhaya being so-and-so. What so-and-so has said is pure, without any obstacles, of full age, with robes and bowl complete, having learned the precepts and being pure. If the Sangha deems it the right time, and the Sangha agrees, the Sangha will now ordain so-and-so as a Bhikkhuni, the Upajjhaya being so-and-so. The announcement is made thus.
Listen, Venerable Sangha! This so-and-so, requests to receive the Bhikkhuni precepts from the Upajjhaya so-and-so. This so-and-so, now begs the Sangha to receive the Bhikkhuni precepts, the Upajjhaya being so-and-so. What so-and-so has said is pure, without any obstacles, of full age, with robes and bowl complete, having learned the precepts and being pure. The Sangha
今為某甲受大戒，和上尼某甲。誰諸長老忍僧與某甲受大戒，和上尼某甲者默然，誰不忍者說。(三說。)僧已忍為某甲受大戒竟，和上尼某甲。僧忍，默然故，是事如是持。(尼律中雲：自說清凈，年滿二十，僧今授某甲具足戒。彼此俱文，隨誦無失。作此法已，應為記時。邊受與此無異。)
授戒相法(應語彼云：)
善女人諦聽！如來、無所著、等正覺說八波羅夷法，若比丘尼犯者，非比丘尼，非釋種女。不得作不凈行，行淫慾法。若比丘尼作不凈行，行淫慾法，乃至共畜生；彼非比丘尼，非釋種女。汝是中盡形壽不得犯，能持不？(答言：)能。
不得盜乃至草葉。若比丘尼取人五錢、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。
不得斷眾生命乃至蟻子。若比丘尼故自手斷人命，持刀授與人，教死、贊死、勸死，與人非藥，若墮胎，𥜒禱咒術，若自作方便、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。
不得作妄語乃至戲笑。若比丘尼不真實，非己有，自稱言得上人法，得禪、得解脫、得三昧、正受，得須陀洹果乃至阿羅漢
【現代漢語翻譯】 現代漢語譯本： 現在為某甲（受戒者）授大戒，戒和尚尼是某甲（戒和尚尼的名字）。哪位長老和僧眾同意為某甲授大戒，戒和尚尼是某甲的請默然，不同意的請說出來。（重複三次）僧眾已經同意為某甲授大戒完畢，戒和尚尼是某甲。僧眾同意，因為大家都默然不語，這件事就這樣決定了。（《尼律》中說：自己說清凈，年齡滿二十歲，僧眾現在授予某甲具足戒。彼此文句相同，隨文誦讀沒有錯失。做了這個法事之後，應該記錄時間。邊地受戒與此沒有不同。）
授戒相法（應該對她說）：
善女人仔細聽！如來、無所著（應作「應供」，值得供養者）、等正覺（完全覺悟者）說了八條波羅夷法（根本重罪），如果比丘尼犯了，就不是比丘尼，不是釋迦族的女兒。不得行不凈行，行淫慾法。如果比丘尼行不凈行，行淫慾法，乃至與畜生行淫；她就不是比丘尼，不是釋迦族的女兒。你在這件事上盡形壽都不能犯，能持守嗎？（回答說：）能。
不得盜取，乃至一片草葉。如果比丘尼拿了別人五錢（古代貨幣單位）或超過五錢的財物，無論是自己拿，教別人拿，自己砍伐，教別人砍伐，自己破壞，教別人破壞，無論是燒燬、埋藏、還是改變顏色；她就不是比丘尼，不是釋迦族的女兒。你在這件事上盡形壽都不能犯，能持守嗎？（回答說：）能。
不得斷眾生的性命，乃至一隻螞蟻。如果比丘尼故意親手殺人，把刀交給別人，教唆殺人、讚歎死亡、勸人去死，給人非藥（毒藥），如果墮胎，使用詛咒巫術，無論是自己想辦法，還是教別人去做；她就不是比丘尼，不是釋迦族的女兒。你在這件事上盡形壽都不能犯，能持守嗎？（回答說：）能。
不得說妄語，乃至開玩笑的時候。如果比丘尼不真實，沒有自己證得，卻自稱得到上人法（超凡的境界），得到禪定、得到解脫、得到三昧（專注的狀態）、正受（正確的感受），得到須陀洹果（入流果）乃至阿羅漢（無學果）。
【English Translation】 English version: Now, for so-and-so (the one receiving the precepts) to receive the great precepts, the Upadhyayani (preceptor nun) is so-and-so (name of the Upadhyayani). Which elders and Sangha (community) consent to give so-and-so the great precepts, with Upadhyayani so-and-so, let them be silent; who does not consent, let them speak. (Say three times.) The Sangha has consented to give so-and-so the great precepts, with Upadhyayani so-and-so. The Sangha consents, because all are silent; this matter is thus decided. (The Nuns' Vinaya says: 'Declare oneself pure, be twenty years of age, and the Sangha now bestows the full precepts on so-and-so. The wording is the same for both, recite without error. After performing this Dharma (teaching), the time should be recorded. Receiving precepts in border regions is no different from this.')
The method of conferring the precepts (should be said to her):
Good woman, listen carefully! The Tathagata (the thus-gone one), Arhat (worthy one, deserving of offerings), Samyak-sambuddha (perfectly enlightened one) has spoken of the eight Parajika Dharmas (defeats, gravest offenses). If a Bhikshuni (nun) commits them, she is not a Bhikshuni, not a daughter of the Shakya clan. She must not engage in impure conduct, practicing the law of sexual desire. If a Bhikshuni engages in impure conduct, practicing the law of sexual desire, even with an animal; she is not a Bhikshuni, not a daughter of the Shakya clan. You must not commit this for the rest of your life, can you uphold this? (Answer:) I can.
She must not steal, not even a blade of grass. If a Bhikshuni takes five qian (ancient monetary unit) or more from another person, whether she takes it herself, instructs another to take it, cuts it herself, instructs another to cut it, destroys it herself, instructs another to destroy it, whether she burns it, buries it, or changes its color; she is not a Bhikshuni, not a daughter of the Shakya clan. You must not commit this for the rest of your life, can you uphold this? (Answer:) I can.
She must not take the life of a sentient being, not even an ant. If a Bhikshuni intentionally kills a person with her own hand, hands a knife to another, instigates killing, praises death, encourages death, gives a person non-medicine (poison), if she causes an abortion, uses curses and spells, whether she devises a means herself or instructs another to do so; she is not a Bhikshuni, not a daughter of the Shakya clan. You must not commit this for the rest of your life, can you uphold this? (Answer:) I can.
She must not lie, not even in jest. If a Bhikshuni is not truthful, does not possess it herself, but claims to have attained the Dharma of superior beings (transcendental states), attained Dhyana (meditative absorption), attained liberation, attained Samadhi (concentration), right perception, attained the Srotapanna fruit (stream-enterer) up to Arhat (one who is free from learning).
果，天來、龍來、鬼神來供養我；彼非比丘尼，非釋種女。汝是中壽形壽不得犯，能持不？(答言：)能。
不得身相觸乃至共畜生。若比丘尼染污心，與染污心男子身相觸，腋已下，膝已上，若摩、若捺、逆摩、順摩、若牽、若推、若舉、若下、若捉、若急捺；彼非比丘尼，非釋種女。汝是中盡形壽不得犯，能持不？(答言：)能。
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、屏處共立、共語、共行、身相倚、共期，犯此八事；彼非比丘尼，非釋種女。汝是中盡形壽不得犯，能持不？(答言：)能。
不得覆藏他重罪乃至突吉羅惡說。若比丘尼知比丘尼犯波羅夷，不自舉、不白僧、不語人令知。後於異時，此比丘尼若休道、若滅擯、若遮不共僧事、若入外道；彼作如是言：「我先知此人犯如是如是罪。」彼非比丘尼，非釋種女，覆藏他重罪故。汝是中盡形壽不得犯，能持不？(答言：)能。
不得隨被舉比丘語乃至沙彌。若比丘尼知比丘為僧所舉，如法、如毗尼、如佛所教，犯威儀，未懺悔，不作共住；便隨順彼比丘語。諸比丘尼諫此比丘尼言：「大姊！彼比丘為僧所舉，如法、如毗尼、如佛所教，犯威儀，未懺悔，不作共住；莫隨順彼比丘語。」諸
【現代漢語翻譯】 現代漢語譯本 果報，天人來、龍來、鬼神來供養我；她就不是比丘尼（bhikkhuni，佛教女出家人），不是釋迦族（Sakya）的女子。你是中等壽命，直至生命終結都不得違犯，能持守嗎？（回答說：）能。
不得身體接觸，乃至與畜生髮生關係。如果比丘尼心懷染污之心，與心懷染污之心的男子發生身體接觸，腋窩以下，膝蓋以上，無論是摩擦、按壓、逆向摩擦、順向摩擦、拉、推、舉起、放下、捉住、用力按壓；她就不是比丘尼，不是釋迦族的女子。你是中等壽命，直至生命終結都不得違犯，能持守嗎？（回答說：）能。
不得犯八事，乃至與畜生髮生關係。如果比丘尼心懷染污之心，接受心懷染污之心的男子捉手、捉衣、進入隱蔽處、在隱蔽處共同站立、共同說話、共同行走、身體互相依靠、共同約定，犯這八件事；她就不是比丘尼，不是釋迦族的女子。你是中等壽命，直至生命終結都不得違犯，能持守嗎？（回答說：）能。
不得隱瞞他人重罪，乃至突吉羅（dukkhata，輕罪）的惡說。如果比丘尼知道有比丘尼犯了波羅夷（parajika，極重罪），不自己舉發、不稟告僧團、不告訴他人使之知曉。之後在其他時候，這位比丘尼如果還俗、被滅擯、被禁止參與僧團事務、加入外道；她就說這樣的話：『我先前就知道這個人犯了如此如此的罪。』她就不是比丘尼，不是釋迦族的女子，因為她隱瞞他人重罪的緣故。你是中等壽命，直至生命終結都不得違犯，能持守嗎？（回答說：）能。
不得隨順被僧團懲罰的比丘的話，乃至沙彌（sramanera，沙彌）。如果比丘尼知道有比丘被僧團懲罰，如法、如毗尼（vinaya，戒律）、如佛陀所教導，犯了威儀，未懺悔，不一起居住；便隨順那位比丘的話。眾比丘尼勸諫這位比丘尼說：『大姐！那位比丘被僧團懲罰，如法、如毗尼、如佛陀所教導，犯了威儀，未懺悔，不一起居住；不要隨順那位比丘的話。』
【English Translation】 English version The result is that Devas (celestial beings), Nagas (dragons), and spirits come to offer me support; she is not a Bhikkhuni (Buddhist nun), not a woman of the Sakya (Sakya) clan. You are of middle age, and must not violate this for the rest of your life. Can you uphold this? (She answers:) I can.
She must not engage in physical contact, even with animals. If a Bhikkhuni, with a defiled mind, engages in physical contact with a man who also has a defiled mind, below the armpits and above the knees, whether it be rubbing, pressing, rubbing against the grain, rubbing with the grain, pulling, pushing, lifting, lowering, grabbing, or pressing hard; she is not a Bhikkhuni, not a woman of the Sakya clan. You are of middle age, and must not violate this for the rest of your life. Can you uphold this? (She answers:) I can.
She must not commit the eight offenses, even with animals. If a Bhikkhuni, with a defiled mind, accepts a hand-holding, robe-grabbing, entering a secluded place, standing together in a secluded place, speaking together, walking together, leaning against each other, or making an appointment with a man who also has a defiled mind, committing these eight offenses; she is not a Bhikkhuni, not a woman of the Sakya clan. You are of middle age, and must not violate this for the rest of your life. Can you uphold this? (She answers:) I can.
She must not conceal the serious offenses of others, even evil speech about a Dukkata (minor offense). If a Bhikkhuni knows that another Bhikkhuni has committed a Parajika (expulsion offense), she does not report it herself, does not inform the Sangha (monastic community), and does not tell others so they may know. Later, at another time, if this Bhikkhuni disrobes, is expelled, is prohibited from participating in Sangha affairs, or joins another sect; she then says, 'I knew before that this person committed such and such an offense.' She is not a Bhikkhuni, not a woman of the Sakya clan, because she concealed the serious offenses of others. You are of middle age, and must not violate this for the rest of your life. Can you uphold this? (She answers:) I can.
She must not follow the words of a Bhikkhu who has been censured by the Sangha, even a Sramanera (novice). If a Bhikkhuni knows that a Bhikkhu has been censured by the Sangha, according to the Dharma, according to the Vinaya (monastic discipline), according to the Buddha's teachings, has violated decorum, has not confessed, and does not live in communion; she then follows the words of that Bhikkhu. The Bhikkhunis admonish this Bhikkhuni, saying, 'Sister, that Bhikkhu has been censured by the Sangha, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, has violated decorum, has not confessed, and does not live in communion; do not follow the words of that Bhikkhu.'
比丘尼諫此比丘尼時，堅持不捨。彼比丘尼應乃至三諫，舍此事故。乃至三諫，舍者善；不捨者，彼非比丘尼，非釋種女，犯隨舉故。汝是中盡形壽不得犯，能持不？(答言：)能。
善女人諦聽！如來、無所著、等正覺說四譬喻。若犯八事，如斷人頭已不可復起，如截多羅樹心不更生長，如針鼻決不堪複用，如大石析為二分不可還合；若比丘尼犯八重已，不可還成比丘尼行。汝是中盡形壽不得犯，能持不？(答言：)能。
授四依法(應語彼云：)
善女人諦聽！如來、無所著、等正覺說四依法，比丘尼依此出家受大戒，成比丘尼法。依糞掃衣出家受大戒，是比丘尼法。是中盡形壽能持不？(答言：)能。
若得長利：檀越施衣、割截衣，應受。
依乞食出家受大戒，是比丘尼法。是中盡形壽能持不？(答言：)能。
若得長利：僧差食、若檀越送食、月八日食、十五日食、月初日食、若眾僧常食、檀越請食，應受。
依樹下坐出家受大戒，是比丘尼法。是中盡形壽能持不？(答言：)能。
若得長利：別房、尖頭屋、小房、石室、兩房一戶，應受。
依腐爛藥出家受大戒，是比丘尼法。是中盡形壽能持不？(答言：)能。
若得長利：酥、油、生
【現代漢語翻譯】 現代漢語譯本 當一位比丘尼勸誡另一位比丘尼時，如果後者堅持不聽勸告，這位比丘尼應該勸誡她最多三次，讓她停止這種行為。如果勸誡三次後她能改正，那是好的；如果仍然不改正，那麼她就不是比丘尼，也不是釋迦族的女兒，因為她犯了隨舉罪（Sui Ju Zui，指違背僧團規定的行為）。你是否能終身遵守這些規定，不違犯？（回答：）能。
善女人，仔細聽！如來（Rulai，指佛陀）、無所著（Wusuo Zhu，指沒有任何執著）、等正覺（Deng Zheng Jue，指完全覺悟）說了四個譬喻。如果觸犯了八條重罪，就像人頭被砍斷後無法復原，就像砍斷了多羅樹的樹心后無法再生長，就像針的鼻孔斷裂后無法再使用，就像大石頭被劈成兩半后無法再合攏；如果比丘尼觸犯了八條重罪，就無法再恢復比丘尼的身份。你是否能終身遵守這些規定，不違犯？（回答：）能。
授予四依法（Si Yi Fa，指比丘尼出家修行的四種基本依靠）（應該這樣告訴她：）
善女人，仔細聽！如來、無所著、等正覺說了四依法，比丘尼依靠這些出家受大戒（Da Jie，指比丘尼的具足戒），成為比丘尼。依靠穿糞掃衣（Fen Sao Yi，指用丟棄的布料縫製的衣服）出家受大戒，這是比丘尼的法。你是否能終身遵守這些規定？（回答：）能。
如果得到額外的利益：檀越（Tan Yue，指施主）佈施的衣服、裁剪過的衣服，應該接受。
依靠乞食（Qi Shi，指向他人乞討食物）出家受大戒，這是比丘尼的法。你是否能終身遵守這些規定？（回答：）能。
如果得到額外的利益：僧團分配的食物、或者檀越送來的食物、每月初八的食物、十五的食物、初一的食物、或者僧團的常食、檀越請的食物，應該接受。
依靠樹下坐（Shu Xia Zuo，指在樹下禪修）出家受大戒，這是比丘尼的法。你是否能終身遵守這些規定？（回答：）能。
如果得到額外的利益：單獨的房間、尖頂的房屋、小房間、石室、兩間房一戶的住所，應該接受。
依靠腐爛藥（Fu Lan Yao，指用腐爛的藥物治病）出家受大戒，這是比丘尼的法。你是否能終身遵守這些規定？（回答：）能。
如果得到額外的利益：酥油、
【English Translation】 English version When a Bhikkhuni (nun) admonishes another Bhikkhuni, if the latter persists and does not give up her ways, the former Bhikkhuni should admonish her up to three times, to abandon this matter. If after three admonishments she abandons it, that is good; if she does not abandon it, then she is not a Bhikkhuni, nor a daughter of the Sakyan (Shijia) clan, because she has committed a 'Sui Ju' offense (Sui Ju Zui, referring to actions that violate the rules of the Sangha). Can you uphold these without violating them for the rest of your life? (Answer:) I can.
Good woman, listen carefully! The Tathagata (Rulai, meaning 'the Thus-Gone One', the Buddha), the Arhat (Wusuo Zhu, meaning 'one without attachments'), the Samyak-sambuddha (Deng Zheng Jue, meaning 'perfectly enlightened one') has spoken of four similes. If one commits the eight grave offenses, it is like a person's head being cut off and unable to be reattached, like the heart of a Tala tree being cut off and unable to grow again, like the eye of a needle being broken and unfit for use, like a large stone split into two and unable to be rejoined; if a Bhikkhuni commits the eight grave offenses, she cannot regain her status as a Bhikkhuni. Can you uphold these without violating them for the rest of your life? (Answer:) I can.
Giving the Four Requisites (Si Yi Fa, referring to the four basic supports for a Bhikkhuni's monastic life) (One should say to her:)
Good woman, listen carefully! The Tathagata, the Arhat, the Samyak-sambuddha has spoken of the Four Requisites; Bhikkhunis rely on these to leave home, receive the Great Precepts (Da Jie, referring to the full ordination vows of a Bhikkhuni), and become Bhikkhunis. Relying on robes made of discarded cloth (Fen Sao Yi, referring to robes made from discarded or unwanted cloth) to leave home and receive the Great Precepts, this is the way of a Bhikkhuni. Can you uphold this for the rest of your life? (Answer:) I can.
If one obtains additional benefits: robes donated by donors (Tan Yue, referring to benefactors), robes that have been cut and prepared, one should accept them.
Relying on alms food (Qi Shi, referring to food obtained through begging) to leave home and receive the Great Precepts, this is the way of a Bhikkhuni. Can you uphold this for the rest of your life? (Answer:) I can.
If one obtains additional benefits: food allocated by the Sangha, or food sent by donors, food on the eighth day of the month, food on the fifteenth day of the month, food on the first day of the month, or the Sangha's regular food, food offered by donors, one should accept them.
Relying on sitting under a tree (Shu Xia Zuo, referring to meditating under a tree) to leave home and receive the Great Precepts, this is the way of a Bhikkhuni. Can you uphold this for the rest of your life? (Answer:) I can.
If one obtains additional benefits: a separate room, a pointed-roof house, a small room, a stone chamber, a dwelling with two rooms and one door, one should accept them.
Relying on medicine made from fermented or decaying substances (Fu Lan Yao, referring to medicine made from decomposed ingredients) to leave home and receive the Great Precepts, this is the way of a Bhikkhuni. Can you uphold this for the rest of your life? (Answer:) I can.
If one obtains additional benefits: ghee (clarified butter), oil,
酥、蜜、石蜜，應受。
汝已受戒竟，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，供養佛法眾僧。和上、阿阇梨一切如法教敕，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。余所未知者，當問和上、阿阇梨。(令受戒者在前而去。)
師資篇第四
制和上行法(時諸比丘未被教授者，不按威儀，著衣不齊整，乃至如婆羅門聚會法。時有一病比丘無弟子，無瞻視者，命終。佛言：「自今已去，聽有和上。和上看弟子當如兒，弟子看和上當如父，展轉相敬重，相瞻視。如是正法便得久住，增益廣大。」請法如上。又告諸比丘：「自今已去，聽十歲智慧比丘授人具足戒。」又制和上于弟子所行和上法，應如是行。弟子，眾僧欲為作呵責等七羯磨者，和上當于中如法料理，令僧不與弟子作羯磨；若作，令如法。複次，若僧與弟子作呵責等七羯磨，和上于中當如法料理，令弟子順從，于僧不違逆，求除罪，令僧疾與解羯磨。複次，若弟子犯僧殘，和上當如法料理：若應與波利婆沙當與波利婆沙等，乃至當與出罪。複次，弟子得病，和上當瞻視，若令餘人看，乃至差
【現代漢語翻譯】 現代漢語譯本 酥（提煉過的乳製品）、蜜（蜂蜜）、石蜜（冰糖），這些你都可以接受供養。
你已經受戒完畢，按照如法的方式完成了白四羯磨（一種佛教儀式），獲得了修行的處所，你的和上（戒師）如法，阿阇梨（導師）如法，二部僧（比丘僧團和比丘尼僧團）具足圓滿。你應當好好接受教法，應該勸導信眾行善作福，修繕佛塔，供養佛、法、僧三寶。對於和上、阿阇梨一切如法的教導和告誡，不得違背。應該努力學習經文，勤奮尋求修行的方法，在佛法中證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）。你最初發心出家，所做的功德不會白費，所獲得的果報也不會斷絕。如果還有什麼不明白的地方，應當向和上、阿阇梨請教。（令受戒者在前離開。）
師資篇第四
制定和上（戒師）的行爲規範（當時一些比丘沒有得到教授，不注重威儀，穿衣不整齊，甚至像婆羅門聚會一樣。當時有一位生病的比丘沒有弟子，沒有人照顧，最終去世。佛陀說：『從今以後，允許有和上。和上看待弟子應當像對待自己的孩子一樣，弟子看待和上應當像對待自己的父親一樣，互相尊敬，互相照顧。這樣正法才能長久住世，增長廣大。』請法的儀軌如前所述。佛陀又告訴各位比丘：『從今以後，允許十歲且具有智慧的比丘為他人授具足戒。』又制定和上對於弟子應當履行的和上職責，應當這樣做：如果弟子有可能會受到僧團的呵責等七種羯磨（佛教僧團中的一系列處分方式），和上應當在其中如法地處理，使僧團不給弟子進行羯磨；如果已經進行了羯磨，要使其如法。其次，如果僧團要對弟子進行呵責等七種羯磨，和上應當在其中如法地處理，使弟子順從僧團，不違逆僧團，請求消除罪過，使僧團儘快解除羯磨。再次，如果弟子犯了僧殘罪（僅次於根本重罪的罪行），和上應當如法地處理：如果應該進行波利婆沙（一種懺悔儀式），就應當進行波利婆沙等，乃至應當幫助他出罪。再次，如果弟子生病，和上應當親自照顧，或者安排其他人照顧，直到痊癒。
【English Translation】 English version Ghee (clarified butter), honey, and rock candy, you are allowed to receive these as offerings.
You have completed the ordination, and the Bai Si Karma (a Buddhist ritual) has been accomplished according to the Dharma, you have obtained a place for practice, your Upadhyaya (preceptor) is in accordance with the Dharma, your Acharya (teacher) is in accordance with the Dharma, and the two Sanghas (Bhikkhu Sangha and Bhikkhuni Sangha) are complete and perfect. You should diligently receive the teachings, and you should encourage believers to do good deeds, repair pagodas, and make offerings to the Buddha, Dharma, and Sangha. You must not disobey all the lawful teachings and admonitions of the Upadhyaya and Acharya. You should diligently study the scriptures, diligently seek methods of practice, and attain the Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) fruits in the Buddha-Dharma. Your initial aspiration to renounce the world will not be in vain, and the resulting rewards will not be cut off. If there is anything you do not understand, you should ask the Upadhyaya and Acharya. (Instruct the ordained person to leave first.)
Chapter Four: Teacher-Disciple Relationship
Establishing the rules of conduct for the Upadhyaya (preceptor) (At that time, some Bhikkhus had not received instruction, did not pay attention to deportment, dressed untidily, and were even like gatherings of Brahmins. At that time, there was a sick Bhikkhu who had no disciples and no one to care for him, and he died. The Buddha said: 'From now on, allow there to be Upadhyayas. The Upadhyaya should regard the disciple as his own child, and the disciple should regard the Upadhyaya as his own father, respecting and caring for each other. In this way, the Proper Dharma can abide for a long time, increase, and become vast.' The procedure for requesting the Dharma is as described above. The Buddha also told the Bhikkhus: 'From now on, allow Bhikkhus who are ten years old and have wisdom to give full ordination to others.' Also, the Upadhyaya should perform the duties of an Upadhyaya towards the disciple, and should act in this way: If the Sangha intends to perform the seven Karmas (a series of disciplinary actions in the Buddhist Sangha) such as censure on the disciple, the Upadhyaya should handle it lawfully so that the Sangha does not perform the Karma on the disciple; if the Karma has already been performed, it should be done lawfully. Secondly, if the Sangha is going to perform the seven Karmas such as censure on the disciple, the Upadhyaya should handle it lawfully so that the disciple obeys the Sangha, does not disobey the Sangha, requests to eliminate the offense, and asks the Sangha to quickly remove the Karma. Again, if the disciple commits a Sanghavasesa offense (an offense second only to the most serious offenses), the Upadhyaya should handle it lawfully: if Parivasa (a period of penance) should be given, then Parivasa should be given, and so on, until he helps him to be absolved of the offense. Again, if the disciple is sick, the Upadhyaya should take care of him personally, or arrange for others to take care of him, until he recovers.
、若命終。弟子若不樂住處，當自移、若教人移。弟子若有疑事，當以法、以律、如佛所教如法除之。若惡見生，教令舍惡見，住善見。當以二事將護：以法、以衣食將護。是中法將護者，應教增戒、增心、增慧，教學問、誦經。是中衣食將護者，當與衣食、床坐、臥具、病瘦醫藥，隨力所堪為辦。自今以去，制和上法如是。和上應行；若不行者，如法治。)
制依止阿阇梨行法(時諸新受戒比丘，和上命終，無人教授；以不被教授故，乃至如婆羅門聚會無異。佛言：「自今已去，聽有阿阇梨、聽有弟子。阿阇梨于弟子當如兒想，弟子于阇梨如父想，展轉相敬，展轉相奉事。如是于佛法中，倍增益廣流佈。」當作是請，具儀言：)
大德一心念！我某甲，今求大德為依止，愿大德與我依止，我依止大德住。(三說。報言：)可爾。(或言：)與汝依止。(或言：)汝莫放逸。(阇梨行法，並同和上。)
制弟子行法(時諸弟子不行弟子法，不白和上入村等。告諸比丘：「自今已去，當制弟子法，使弟子于和上所行弟子法。」共行八法如前。又不白和上不得入村、不得至他家、不得從余比丘或將余比丘為伴，不得與，不得受，不得佐助眾事，不得受他佐助眾事，不得為他剃髮，不得使他剃髮，不得入
【現代漢語翻譯】 現代漢語譯本：如果弟子去世，如果弟子不喜歡居住的地方，應當自己搬走，或者教別人搬走。弟子如果有疑問，應當用法、用律、按照佛陀所教導的如法去除。如果產生邪惡的見解，教導他捨棄邪惡的見解，安住于善良的見解。應當用兩件事來守護他：用佛法和衣食來守護。其中用佛法守護，應當教導他增長戒律、增長禪定、增長智慧，學習經論、背誦經典。其中用衣食守護，應當給予衣食、床座、臥具、疾病醫藥，盡力所能及地辦理。從今以後，制定和尚（Upadhyaya，親教師）的法規是這樣的。和尚應當遵行；如果不遵行，應當依法懲治。
制定依止阿阇梨（Acariya，導師）的法規（當時新受戒的比丘，和尚去世后，沒有人教授；因為沒有被教授，乃至和婆羅門聚會沒有區別。佛說：『從今以後，允許有阿阇梨，允許有弟子。阿阇梨對待弟子應當像對待兒子一樣，弟子對待阿阇梨應當像對待父親一樣，互相尊敬，互相奉事。這樣在佛法中，就能更加增益、廣泛流佈。』應當這樣請求，具足威儀地說：）
『大德一心念！我某甲，現在請求大德作為我的依止，愿大德允許我依止，我依止大德居住。』（重複三次。阿阇梨回答說：）『可以。』（或者說：）『允許你依止。』（或者說：）『你不要放逸。』（阿阇梨應遵行的法規，與和尚相同。）
制定弟子應遵行的法規（當時弟子不遵行弟子應遵行的法規，不稟告和尚就進入村落等。佛告訴比丘們：『從今以後，應當制定弟子應遵行的法規，使弟子在和尚那裡遵行弟子應遵行的法規。』共同遵行八法如前所述。又不稟告和尚不得進入村落、不得去其他人家、不得跟從其他比丘或者帶其他比丘為伴，不得給予，不得接受，不得佐助大眾事務，不得接受他人佐助大眾事務，不得為他人剃髮，不得使他人剃髮，不得進入
【English Translation】 English version: If a disciple dies, if the disciple does not like the dwelling place, he should move himself, or teach others to move. If the disciple has doubts, he should use the Dharma, the Vinaya, and remove them according to the Dharma as taught by the Buddha. If evil views arise, teach him to abandon evil views and abide in good views. He should be protected with two things: with the Dharma and with clothing and food. Among them, protecting with the Dharma means teaching him to increase precepts, increase concentration, increase wisdom, learn scriptures, and recite scriptures. Among them, protecting with clothing and food means providing clothing, food, beds, seats, bedding, and medicine for illness, doing what is within one's power. From now on, the regulations for Upadhyayas (Upadhyaya, preceptor) are established as such. The Upadhyaya should follow them; if he does not follow them, he should be punished according to the Dharma.
Establishing the regulations for relying on an Acariya (Acariya, teacher) (At that time, the newly ordained Bhikkhus, after the Upadhyaya died, had no one to teach them; because they were not taught, they were no different from Brahmin gatherings. The Buddha said: 'From now on, it is allowed to have Acariyas, it is allowed to have disciples. The Acariya should treat the disciple like a son, and the disciple should treat the Acariya like a father, respecting each other and serving each other. In this way, the Buddhadharma will be increasingly enriched and widely disseminated.' One should make this request, with proper decorum, saying:)
'Venerable One, with a single mind! I, so-and-so, now request the Venerable One to be my reliance, may the Venerable One grant me reliance, I will abide relying on the Venerable One.' (Repeat three times. The Acariya replies:) 'It is permissible.' (Or says:) 'I grant you reliance.' (Or says:) 'Do not be negligent.' (The regulations that the Acariya should follow are the same as those for the Upadhyaya.)
Establishing the regulations for disciples (At that time, the disciples did not follow the regulations for disciples, entering villages without informing the Upadhyaya, etc. The Buddha told the Bhikkhus: 'From now on, regulations for disciples should be established, so that disciples follow the regulations for disciples in the presence of the Upadhyaya.' Together, follow the eight Dharmas as mentioned before. Furthermore, without informing the Upadhyaya, one must not enter a village, must not go to other people's homes, must not follow other Bhikkhus or bring other Bhikkhus as companions, must not give, must not receive, must not assist in communal affairs, must not receive assistance from others in communal affairs, must not shave others' heads, must not have others shave one's head, must not enter
浴室，不得為人揩摩身，不得受他揩摩身，不得至晝日住處房，不得至冢間，不得至界外，不得行他方。彼當清旦入和上房，受誦經法問義，當除去小便器，應白時到乃至廣說。彼當日三問訊和上，朝、中、日暮。當爲和上執二事，勞苦不得辭設，一修理房舍，二為補浣衣服。和上如法所教，盡當奉行。若遣往方面周旋，不得辭設，假託因緣；若辭設者，當如法治。自今已去，制弟子修行法；若不修者，當如法治。此行於阿阇梨所修亦如是，文同故不出。)
呵責弟子法(時諸弟子不承事恭敬和上、阿阇梨，亦不順弟子法，無慚無愧，不受教，作非威儀，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。有此等過，應作呵責。有三現前：一弟子，二出過，三呵詞。呵詞有五，應語言：)
我今呵責汝！汝去、汝莫入我房、汝莫為我作使、汝莫至我所、不與汝語。(是謂和上呵責弟子法。阿阇梨呵責弟子亦五，詞同，唯換第四句「莫至我所」云：)汝莫依止我。(彼盡形壽呵責。佛言：「不應爾。竟安居呵責，亦不應爾。病者，不應呵。」)
弟子懺悔法(彼被呵已，不向和上、阿阇梨懺悔。佛言：「被呵責已，應向和
【現代漢語翻譯】 現代漢語譯本：浴室中，不得讓人擦拭身體，不得接受他人擦拭身體，不得前往白天的住所房間，不得前往墓地，不得前往邊界之外，不得前往其他地方。他應當在清晨進入和尚（He Shang，指和尚）的房間，接受誦經的方法並請教經義，應當清除小便器，應該稟告時間已到，乃至詳細說明。他每日應當三次問候和尚，早晨、中午、傍晚。應當為和尚做兩件事，不得推辭，一是修理房舍，二是為和尚縫補清洗衣服。和尚如法教導的，都應當奉行。如果派遣前往各處周旋，不得推辭，假託因緣；如果推辭，應當依法懲治。從今以後，制定弟子修行的法則；如果不修行，應當依法懲治。這些修行對於阿阇梨（Achali，指導師）也同樣適用，文字相同，故不贅述。）
呵責弟子法（當時，各位弟子不侍奉恭敬和尚、阿阇梨，也不遵循弟子應守的法則，沒有慚愧之心，不接受教導，行為不合威儀，不恭敬，難以溝通，與惡人為友，喜歡前往**家、婦女家、大童女家、黃門家、比丘尼精舍（Bhikkhuni Jing She，指比丘尼的住所）、式叉摩那精舍（Shikshamana Jing She，指見習女尼的住所）、沙彌尼精舍（Shamini Jing She，指沙彌尼的住所），喜歡去看烏龜和鱉。有這些過錯，應當進行呵責。有三個條件：一是弟子，二是犯錯的事實，三是呵責的言辭。呵責的言辭有五種，應當這樣說：）
我現在呵責你！你走開、你不要進入我的房間、你不要為我做事、你不要到我這裡來、我不和你說話。（這就是和尚呵責弟子的方法。阿阇梨呵責弟子也有五種，言辭相同，只是將第四句『不要到我這裡來』改為：）你不要依止我。（這種呵責是終身有效。佛說：『不應該這樣。結束安居（Anju，指雨季的閉關修行）后呵責，也不應該這樣。生病的人，不應該呵責。』）
弟子懺悔法（他被呵責后，不向和尚、阿阇梨懺悔。佛說：『被呵責后，應當向和
【English Translation】 English version: In the bathroom, one should not allow others to rub the body, nor should one receive rubbing of the body by others. One should not go to the daytime dwelling room, nor should one go to the cemetery, nor should one go beyond the boundary, nor should one travel to other places. He should enter the Upadhyaya's (He Shang, referring to a monk) room in the early morning, receive the method of reciting scriptures and ask about the meaning of the scriptures, and should remove the urinal. He should report when the time has come, and so on in detail. He should greet the Upadhyaya three times a day, in the morning, at noon, and in the evening. He should perform two tasks for the Upadhyaya, without refusing due to hardship: first, repairing the rooms; second, mending and washing clothes. He should follow all the teachings of the Upadhyaya according to the Dharma. If he is sent to various places to manage affairs, he should not refuse or make excuses; if he refuses, he should be punished according to the Dharma. From now on, rules are established for the practice of disciples; if they do not practice, they should be punished according to the Dharma. These practices apply to the Acharya (Achali, referring to a teacher) as well, the text is the same, so it is not repeated.)
The method of rebuking disciples (At that time, the disciples did not serve and respect the Upadhyaya and Acharya, nor did they follow the rules for disciples. They were without shame, did not accept teachings, behaved improperly, were disrespectful, difficult to communicate with, befriended evil people, and liked to go to the houses of **, women, young girls, eunuchs, Bhikkhuni monasteries (Bhikkhuni Jing She, referring to the residence of Bhikkhunis), Shikshamana monasteries (Shikshamana Jing She, referring to the residence of novice nuns), and Samaneri monasteries (Shamini Jing She, referring to the residence of Samaneris), and liked to watch turtles and turtles. If they have these faults, they should be rebuked. There are three conditions: first, the disciple; second, the transgression; third, the words of rebuke. There are five kinds of words of rebuke, and one should say:)
'I now rebuke you! Go away, do not enter my room, do not work for me, do not come to me, I will not speak to you.' (This is the method of the Upadhyaya rebuking disciples. The Acharya also has five ways of rebuking disciples, the words are the same, except that the fourth sentence 'do not come to me' is changed to:) 'Do not rely on me.' (This rebuke is effective for the rest of their life. The Buddha said: 'It should not be like this. Rebuking after the end of the Anju (Anju, referring to the rainy season retreat) is also not appropriate. Those who are sick should not be rebuked.')
The method of repentance for disciples (After being rebuked, he does not repent to the Upadhyaya and Acharya. The Buddha said: 'After being rebuked, one should repent to the
上、阿阇梨懺悔。」當如是懺，具儀作如是言：)
大德！我今懺悔，更不復作。(若聽懺悔者善；若不聽者，當更日三時懺悔，早起、日中、日暮。若聽悔者善；若不聽者，當下意隨順，求方便解其所犯。若彼下意隨順，無有違逆，而和上、阇梨不受者，當如法治。)弟子離和上懺謝法(和上有五非法，弟子應懺悔而去。應語和上言：)
我如法，和上不知。我不如法，亦不知。若我犯戒，舍不教呵。若犯亦不知。若犯而懺悔，亦不知。(如此懺謝應當軟語。若不受者：和上應舍遠去；依止阇梨應持衣缽出界，經宿已，明日當還，更依止余比丘住。)◎◎
說戒篇第五
僧說戒法(諸比丘於十四、十五、十六日，不知為何日說戒？佛言：「聽上座。」布薩日唱言：)
大德僧聽！今僧某月某日某時，集某處說戒。(如是唱已，說戒時至，年少比丘先往說戒堂中掃灑，敷座具、凈水瓶、洗足瓶、然燈火、具舍羅。若年少比丘不知者，上座應教；若上座不教者，突吉羅；若不隨上座教者，突吉羅。收亦如是。時諸白衣問比丘：「說戒時有幾人？」以不知故，比丘慚愧。佛言：「聽數。」雖數猶忘。佛言：「當具舍羅。」舍羅當以銅、鐵、竹木等作，不應用寶作。若患零落，當作函筒盛，
【現代漢語翻譯】 現代漢語譯本：阿阇梨（Acharya，導師）！我向上懺悔，保證以後不再犯。（如果聽懺悔的人接受懺悔是最好的；如果不接受，應當每天早起、中午、傍晚三次懺悔。如果聽懺悔的人接受懺悔是最好的；如果不接受，應當心懷順從之意，尋求方便來解決所犯的錯誤。如果弟子心懷順從，沒有違逆，而和上（Upadhyaya，親教師）、阿阇梨（Acharya，導師）不接受，應當依法處理。）弟子離開和上（Upadhyaya，親教師）的懺謝方法（和上有五種非法行為，弟子應該懺悔后離開。應該對和上說：） 我如法行事，和上（Upadhyaya，親教師）卻不知道。我不如法行事，和上也不知道。如果我犯戒，捨棄而不教導呵斥。如果犯戒了也不知道。如果犯戒而懺悔，也不知道。（如此懺謝應當用柔和的言語。如果不被接受：和上應該捨棄遠去；依止阿阇梨（Acharya，導師）的，應該拿著衣缽離開僧團的界限，過一夜后，第二天應當回來，再依止其他的比丘居住。） 說戒篇第五 僧團說戒法（諸位比丘在十四、十五、十六日，不知道哪一天說戒？佛說：『聽從上座（長老）。』布薩（Posadha，齋戒日）日唱言：） 大德僧眾聽！今天僧團在某月某日某時，聚集在某處說戒。（這樣唱完后，說戒的時間到了，年輕的比丘先去說戒堂中打掃，鋪設座位、凈水瓶、洗腳瓶、點燃燈火、準備舍羅（Sâlâka，籌）。如果年輕的比丘不知道，上座（長老）應該教導；如果上座不教導，犯突吉羅（Dukkata，惡作罪）；如果不聽從上座的教導，犯突吉羅（Dukkata，惡作罪）。收拾也一樣。當時有在家居士問比丘：『說戒時有幾個人？』因為不知道，比丘感到慚愧。佛說：『可以數。』即使數了還是忘記。佛說：『應當準備舍羅（Sâlâka，籌）。』舍羅（Sâlâka，籌）應當用銅、鐵、竹木等製作，不應用寶物製作。如果擔心散落，可以製作函筒盛放。）
【English Translation】 English version: 'Venerable Acharya (Acharya, teacher)! I confess and vow not to repeat it.' (If the one who hears the confession accepts it, that is good; if not, one should confess three times a day, early in the morning, at noon, and at dusk. If the one who hears the confession accepts it, that is good; if not, one should be compliant and seek ways to resolve the offense. If the disciple is compliant and not rebellious, but the Upadhyaya (Upadhyaya, preceptor) and Acharya (Acharya, teacher) do not accept it, it should be dealt with according to the Dharma.) The method for a disciple to leave and apologize to the Upadhyaya (Upadhyaya, preceptor) (If the Upadhyaya has five unlawful behaviors, the disciple should confess and leave. The disciple should say to the Upadhyaya:) 'I act according to the Dharma, but the Upadhyaya (Upadhyaya, preceptor) does not know. I act not according to the Dharma, and the Upadhyaya also does not know. If I violate the precepts, he abandons me without teaching or scolding. If I violate the precepts, he does not know. If I violate the precepts and confess, he also does not know.' (Such apologies should be made with gentle words. If not accepted: the Upadhyaya should abandon and go far away; if relying on the Acharya (Acharya, teacher), one should take the robes and bowl and leave the boundary of the Sangha, spend the night, and return the next day to rely on other Bhikkhus.) Chapter Five on Recitation of Precepts The Sangha's method of reciting the precepts (The Bhikkhus do not know on which day, the fourteenth, fifteenth, or sixteenth, to recite the precepts? The Buddha said: 'Listen to the most senior.' On Posadha (Posadha, observance day), proclaim:) 'Venerable Sangha, listen! Today, the Sangha gathers at a certain place on a certain day of a certain month at a certain time to recite the precepts.' (After proclaiming this, when the time for reciting the precepts arrives, the young Bhikkhus first go to the recitation hall to sweep and clean, lay out the seats, water pitchers, foot-washing pitchers, light the lamps, and prepare the Sâlâka (Sâlâka, counting tokens). If the young Bhikkhus do not know, the most senior should teach them; if the most senior does not teach them, it is a Dukkata (Dukkata, offense of wrong-doing); if they do not follow the teachings of the most senior, it is a Dukkata (Dukkata, offense of wrong-doing). The same applies to cleaning up. At that time, laypeople asked the Bhikkhus: 'How many people are there at the recitation of the precepts?' Because they did not know, the Bhikkhus felt ashamed. The Buddha said: 'You may count.' Even after counting, they still forgot. The Buddha said: 'You should prepare Sâlâka (Sâlâka, counting tokens).' The Sâlâka (Sâlâka, counting tokens) should be made of copper, iron, bamboo, wood, etc., and should not be made of jewels. If you are worried about them scattering, you can make a box to hold them.)
函筒亦不應用寶作。僧集之時，比坐當相檢校，知有來不？應先白，然後說戒。白等儀軌，具如戒經。)
教誡比丘尼法(于說戒時，上座問言：)
比丘尼眾遣何人來？(先受囑者，應起禮僧，具儀白言：)
大德僧聽！某處比丘尼僧和合，差比丘尼某甲，禮比丘僧足，求索教誡。(三說。上座應更問云：)誰為教誡比丘尼？(若有者，應差。教誡者多，應遣信語比丘尼僧「此多有教誡人，汝為請誰？」若彼尼言「我請此人」。依彼請差。若復報言：「我隨僧處分」者，僧應隨常教誡比丘尼次第差。佛言：「若有比丘成就十法者：一、戒律具足，二、多聞，三、誦二部戒利，四、決斷無疑，五、善能說法，六、族姓出家，七、顏貌端正，比丘尼眾見便歡喜，八、堪任與比丘尼眾說法，勸令歡喜，九、不為佛出家而披法服犯重法，十、若滿二十歲，若過二十歲者；應差教授比丘尼。」應如是差。)
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘教誡比丘尼。白如是。
大德僧聽！僧差某甲比丘教誡比丘尼。誰諸長老忍僧差某甲比丘教誡比丘尼者默然，誰不忍者說。僧已忍差某甲比丘教誡比丘尼竟。僧忍，默然故，是事如是持。(彼被差者將一比丘為伴，往比丘尼住處。應克時到，比丘
【現代漢語翻譯】 現代漢語譯本 函筒也不應該用寶物製作。僧團集會的時候，比丘們應當互相檢查座位，知道是否有人來？應該先稟告，然後說戒。稟告等的儀軌，詳細記載在戒經中。
教誡比丘尼法（在說戒的時候，上座會問道：）
比丘尼眾派遣什麼人來？（事先接受囑託的人，應該起身向僧團行禮，按照儀軌稟告說：）
大德僧眾請聽！某處的比丘尼僧團和合，派遣比丘尼某甲，禮拜比丘僧的足，請求教誡。（重複三次。上座應該再次問道：）誰來教誡比丘尼？（如果有人，就應該委派。如果教誡者很多，應該派信使告訴比丘尼僧團『這裡有很多可以教誡的人，你們要請誰？』如果比丘尼們說『我們請這個人』，就按照她們的請求委派。如果回覆說：『我們聽從僧團的安排』，僧團應該按照通常教誡比丘尼的次序委派。佛說：『如果有比丘成就十種功德：一、戒律具足，二、博學多聞，三、能背誦二部戒律，四、能決斷疑難，五、善於說法，六、出身于良好家族，七、容貌端正，比丘尼眾見了就歡喜，八、能夠為比丘尼眾說法，勸導她們歡喜，九、不是爲了佛法而出家，卻披著法服犯下重罪，十、如果年滿二十歲，或者超過二十歲；就應該委派他教授比丘尼。』應該這樣委派。）
大德僧眾請聽！如果僧團時間到了，僧團允許，僧團委派某甲比丘教誡比丘尼。稟告完畢。
大德僧眾請聽！僧團委派某甲比丘教誡比丘尼。哪位長老認可僧團委派某甲比丘教誡比丘尼的請默然，哪位不認可的請說出來。僧團已經認可委派某甲比丘教誡比丘尼完畢。僧團認可，因為默然的緣故，這件事就這樣決定。（被委派的人帶一位比丘作為同伴，前往比丘尼居住的地方。應該確定時間到達，比丘
【English Translation】 English version Letter tubes also should not be made of precious materials. When the Sangha gathers, the Bhikkhus should check each other's seats to see if anyone is coming. They should first announce it and then recite the precepts. The procedures for announcement, etc., are fully described in the Vinaya Sutra (戒經).
The Method of Instructing Bhikkhunis (At the time of reciting the precepts, the senior monk asks:)
Whom have the Bhikkhuni Sangha sent here? (The one who has been entrusted beforehand should rise, bow to the Sangha, and formally announce:)
Venerable Sangha, please listen! The Bhikkhuni Sangha in such-and-such place is in harmony and has sent Bhikkhuni so-and-so to bow at the feet of the Bhikkhu Sangha and request instruction. (Repeat three times. The senior monk should ask again: ) Who will instruct the Bhikkhunis? (If there is someone, he should be appointed. If there are many instructors, a messenger should be sent to tell the Bhikkhuni Sangha, 'There are many who can instruct here; whom do you wish to invite?' If the Bhikkhunis say, 'We invite this person,' then appoint according to their request. If they reply, 'We will follow the Sangha's decision,' then the Sangha should appoint according to the usual order of instructing Bhikkhunis. The Buddha said: 'If there is a Bhikkhu who has accomplished ten qualities: 1. complete in precepts, 2. learned, 3. able to recite the two parts of the Patimokkha (戒律), 4. able to resolve doubts, 5. skilled in expounding the Dharma, 6. from a good family, 7. with a dignified appearance, so that the Bhikkhuni Sangha will be pleased to see him, 8. capable of expounding the Dharma to the Bhikkhuni Sangha and encouraging them to be joyful, 9. not having left home for the sake of the Buddha and then, while wearing the Dharma robes, committing serious offenses, 10. if he is twenty years old or older; he should be appointed to instruct the Bhikkhunis.' He should be appointed in this way.)
Venerable Sangha, please listen! If it is the Sangha's time, and the Sangha permits, the Sangha appoints Bhikkhu so-and-so to instruct the Bhikkhunis. The announcement is thus.
Venerable Sangha, please listen! The Sangha appoints Bhikkhu so-and-so to instruct the Bhikkhunis. Those elders who approve of the Sangha appointing Bhikkhu so-and-so to instruct the Bhikkhunis, please remain silent; those who do not approve, please speak. The Sangha has approved the appointment of Bhikkhu so-and-so to instruct the Bhikkhunis. The Sangha approves, because of the silence; this matter is thus concluded. (The one who is appointed takes a Bhikkhu as a companion and goes to the place where the Bhikkhunis reside. He should determine the time of arrival, and the Bhikkhu
尼亦克時迎。若比丘克時不至，突吉羅；尼克時不迎，亦爾。時教誡師觀眾集已，為說八不可過法及說法。言八不可過者：)雖百歲比丘尼，見新受戒比丘，應起迎逆、禮拜、與敷凈座令坐；如此法應尊重恭敬讚歎，盡形壽不得過。比丘尼不應罵詈比丘呵責，不應誹謗言：破戒、破見、破威儀；如此法應尊重等(如上)。比丘尼不應為比丘作舉、作憶念、作自言，不應遮他覓罪、遮說戒、遮自恣，比丘尼不應呵比丘，比丘應呵比丘尼；如此法應尊重等(如上)。式叉摩那學戒已，從比丘僧乞受大戒；如此法應尊重等(如上)。比丘尼犯僧殘罪，應二部僧中行摩那埵；如此法應尊重等(如上)。比丘尼半月從僧乞教誡；如此法應尊重等(如上)。比丘尼不應在無比丘處夏安居；如此法應尊重等(如上)。比丘尼僧夏安居竟，應往比丘僧中求三事自恣：見、聞、疑；如此法應尊重等。(如上。次為說法，量機開導。)
略教誡法(若無教誡尼人，遍請不得，此受囑比丘還至上座前具白。上座應語彼云：)
此無教誡比丘尼人，及無能說法者。語比丘尼眾「勤修，莫放逸！」(明日尼來，此比丘傳上座語語。)
告清凈法(若十四、十五、十六日，舊比丘欲說戒，有客比丘來，已說戒竟，若少、若等，應
【現代漢語翻譯】 現代漢語譯本 尼亦克時迎（尼姑在適當的時候應該迎接）。若比丘克時不至，突吉羅（如果比丘在適當的時候沒有到達，犯突吉羅罪）；尼克時不迎，亦爾（尼姑在適當的時候沒有迎接，也是一樣）。時教誡師觀眾集已，為說八不可過法及說法（當教誡師在適當的時候聚集了聽眾，為他們宣說八不可過法以及佛法）。言八不可過者（所說的八不可過法是）：雖百歲比丘尼，見新受戒比丘，應起迎逆、禮拜、與敷凈座令坐（即使是百歲的比丘尼，見到新受戒的比丘，也應該起身迎接、禮拜、為他鋪設乾淨的座位讓他坐下）；如此法應尊重恭敬讚歎，盡形壽不得過（這樣的法則應該尊重、恭敬、讚歎，終身都不能違背）。比丘尼不應罵詈比丘呵責，不應誹謗言：破戒、破見、破威儀（比丘尼不應該謾罵、呵斥比丘，不應該誹謗說：破戒、破見、破威儀）；如此法應尊重等(如上)（這樣的法則應該尊重等等，如同上面所說）。比丘尼不應為比丘作舉、作憶念、作自言，不應遮他覓罪、遮說戒、遮自恣（比丘尼不應該為比丘作舉罪、作憶念、作自言，不應該阻止他人尋求罪過、阻止說戒、阻止自恣）；比丘尼不應呵比丘，比丘應呵比丘尼（比丘尼不應該呵斥比丘，比丘應該呵斥比丘尼）；如此法應尊重等(如上)（這樣的法則應該尊重等等，如同上面所說）。式叉摩那（Siksamana，學戒女）學戒已，從比丘僧乞受大戒（式叉摩那學習戒律后，應該從比丘僧那裡請求受具足戒）；如此法應尊重等(如上)（這樣的法則應該尊重等等，如同上面所說）。比丘尼犯僧殘罪，應二部僧中行摩那埵（Manatva，懺悔之法）；如此法應尊重等(如上)（比丘尼犯僧殘罪，應該在比丘僧和比丘尼僧兩部僧團中進行摩那埵）；如此法應尊重等(如上)（這樣的法則應該尊重等等，如同上面所說）。比丘尼半月從僧乞教誡（比丘尼每半個月應該從僧團那裡請求教誡）；如此法應尊重等(如上)（這樣的法則應該尊重等等，如同上面所說）。比丘尼不應在無比丘處夏安居（比丘尼不應該在沒有比丘的地方進行夏季安居）；如此法應尊重等(如上)（這樣的法則應該尊重等等，如同上面所說）。比丘尼僧夏安居竟，應往比丘僧中求三事自恣：見、聞、疑（比丘尼僧團夏季安居結束后，應該前往比丘僧團中請求三事自恣：見、聞、疑）；如此法應尊重等(如上)（這樣的法則應該尊重等等，如同上面所說。接下來是說法，根據聽眾的根器進行開導）。 略教誡法(若無教誡尼人，遍請不得，此受囑比丘還至上座前具白。上座應語彼云：)（簡略的教誡方法（如果沒有教誡比丘尼的人，即使普遍邀請也得不到，這位接受囑託的比丘應該回到上座面前詳細稟告。上座應該對他說：）） 此無教誡比丘尼人，及無能說法者（這裡沒有能夠教誡比丘尼的人，也沒有能夠說法的人）。語比丘尼眾『勤修，莫放逸！（告訴比丘尼們『勤奮修行，不要放逸！』）（第二天尼姑們來了，這位比丘傳達上座所說的話。） 告清凈法(若十四、十五、十六日，舊比丘欲說戒，有客比丘來，已說戒竟，若少、若等，應（宣告清凈法（如果在十四、十五、十六日，原來的比丘想要說戒，有客比丘來了，已經說戒完畢，如果人數少於或等於）
【English Translation】 English version The Bhikkhunis should greet at the proper time. If a Bhikkhu does not arrive at the proper time, it is a Dukkhata offense; if the Bhikkhunis do not greet at the proper time, it is the same. When the instructor has gathered the audience at the proper time, he should explain the eight irreversible rules and teach the Dharma. The eight irreversible rules are: Even a Bhikkhuni who is a hundred years old should rise to greet, bow to, and offer a clean seat to a newly ordained Bhikkhu; this rule should be respected, honored, and praised, and should not be violated for the rest of her life. Bhikkhunis should not scold or rebuke Bhikkhus, nor should they slander them by saying: 'They have broken the precepts, broken their views, or broken their conduct'; this rule should be respected, etc. (as above). Bhikkhunis should not perform Uposatha, Reminding, or Self-declaration for Bhikkhus, nor should they prevent others from seeking faults, prevent the recitation of precepts, or prevent self-surrender. Bhikkhunis should not scold Bhikkhus, but Bhikkhus should scold Bhikkhunis; this rule should be respected, etc. (as above). A Siksamana (Siksamana, a female trainee) who has learned the precepts should request full ordination from the Bhikkhu Sangha; this rule should be respected, etc. (as above). A Bhikkhuni who has committed a Sanghavasesa offense should undergo Manatva (Manatva, a period of penance) in both Sanghas; this rule should be respected, etc. (as above). Bhikkhunis should request instruction from the Sangha every half month; this rule should be respected, etc. (as above). Bhikkhunis should not observe the Rainy Season Retreat in a place where there are no Bhikkhus; this rule should be respected, etc. (as above). After the Bhikkhuni Sangha has completed the Rainy Season Retreat, they should go to the Bhikkhu Sangha to request self-surrender in three matters: what was seen, what was heard, and what was suspected; this rule should be respected, etc. (as above. Next, teach the Dharma, guiding according to the capacity of the audience.) Brief Teaching Method (If there is no one to instruct the Bhikkhunis, even if a general invitation is made, it will not be obtained. The Bhikkhu who has been entrusted should return to the senior monk and report in detail. The senior monk should say to him:) There is no one here to instruct the Bhikkhunis, nor is there anyone who can teach the Dharma. Tell the Bhikkhunis, 'Practice diligently, do not be negligent!' (The next day, when the nuns come, this Bhikkhu conveys the words of the senior monk.) Declaration of Purity (If on the fourteenth, fifteenth, or sixteenth day, the original Bhikkhus want to recite the precepts, and a visiting Bhikkhu comes, and the recitation of the precepts has been completed, if the number is less than or equal to)
從舊比丘重說戒；不者，如法治。若客多者，舊比丘應求客和合；若不得者，應出界外說戒。若舊比丘已說戒竟，客比丘來欲說戒，若少、若等，應求舊比丘和合；若不得者，應出界外說戒。若客比丘多，應從客比丘重說戒；不者，如法治。若日同，時不同，舊比丘集已說序竟，客比丘來少，告清凈。作是告云：)
大德僧聽！我某甲比丘清凈。(作是告已，餘者當次第聽。若說戒竟，舉眾未起、若多未起、若都已起，亦告清凈；不者，如法治。若說序竟，客來等、多，舊比丘更為重說戒；不者，如法治。若說戒竟，舉眾未起、若多未起、若都已起，亦為重說。若客比丘集已說序等，舊比丘來，亦如是。)
略說戒法(律言：若有八難及余緣，聽略說戒。言八難者：若王、若賊、若火、若水、若病、若人、若非人、若惡蟲。余緣者：若有大眾集床座少、若眾多病，聽略說戒。若大眾集，座上覆蓋不周、或天雨、若布薩多夜已久、或斗諍事、或論阿毗曇毗尼或說法夜已久，聽一切眾未起，明相未出，應作羯磨說戒，更無方便可得宿受欲清凈。略前方便，一如廣法。量難遠近，若說戒序，問清凈已，難至，應言：)
諸大德！是四波羅夷法，僧常聞。(乃至眾學亦爾。七滅已下，依文廣誦。若難緣逼近
【現代漢語翻譯】 現代漢語譯本： 如果老比丘已經誦戒，新來的比丘想要誦戒，如果人數少於或等於老比丘，應該請求老比丘同意一起誦戒；如果得不到同意，就應該到界外誦戒。如果新來的比丘人數眾多，應該由新來的比丘重新誦戒；否則，就依法處理。 如果日期相同，時間不同，老比丘已經集合完畢並唸誦完序言，新來的比丘人數較少，就宣告清凈。這樣宣告說： 『各位大德僧眾請聽！我某甲（比丘的名字）比丘是清凈的。』（這樣宣告之後，其餘的人應當依次聽。如果誦戒完畢，大眾沒有起身、大部分人沒有起身、或者全部已經起身，也宣告清凈；否則，就依法處理。如果唸誦序言完畢，新來的人數相等或眾多，老比丘應當重新誦戒；否則，就依法處理。如果誦戒完畢，大眾沒有起身、大部分人沒有起身、或者全部已經起身，也重新誦戒。如果新來的比丘集合完畢並唸誦序言等，老比丘到來，也像這樣處理。） 略說戒法（律典說：如果有八難以及其他因緣，允許略說戒。所說的八難是：國王、盜賊、火災、水災、疾病、人、非人、惡蟲。其他因緣是：如果有大眾聚集但床座很少、或者很多人有病，允許略說戒。如果大眾聚集，座位的覆蓋不夠周全、或者下雨、或者布薩的時間已經很晚、或者有爭鬥的事情、或者討論阿毗曇（Abhidhamma，論藏）毗尼（Vinaya，律藏）或者說法的時間已經很晚，允許在一切大眾沒有起身，天亮之前，應當進行羯磨（kamma，業）誦戒，沒有其他方便可以得到宿受欲清凈。省略前面的方便，完全像廣法一樣。衡量災難的遠近，如果在念誦戒序，詢問清凈之後，災難到來，應當說： 『各位大德！這是四波羅夷法（Parajika，斷頭罪），僧眾經常聽聞。』（乃至眾學也是這樣。七滅以下，依照經文廣泛誦讀。如果災難逼近
【English Translation】 English version: If the old Bhikkhus have already recited the precepts, and the newly arrived Bhikkhus wish to recite the precepts, if they are fewer or equal in number to the old Bhikkhus, they should request the old Bhikkhus to agree to recite the precepts together; if they do not obtain agreement, they should recite the precepts outside the boundary. If the newly arrived Bhikkhus are numerous, the newly arrived Bhikkhus should recite the precepts again; otherwise, it should be dealt with according to the Dharma. If the date is the same but the time is different, and the old Bhikkhus have already assembled and finished reciting the introduction, and the newly arrived Bhikkhus are few in number, then announce purity. Announce it like this: 'Venerable Sangha, listen! I, Bhikkhu (name of the Bhikkhu), am pure.' (After announcing this, the others should listen in order. If the recitation of the precepts is finished, and the assembly has not risen, most have not risen, or all have already risen, also announce purity; otherwise, it should be dealt with according to the Dharma. If the recitation of the introduction is finished, and the newly arrived are equal or numerous, the old Bhikkhus should recite the precepts again; otherwise, it should be dealt with according to the Dharma. If the recitation of the precepts is finished, and the assembly has not risen, most have not risen, or all have already risen, also recite again. If the newly arrived Bhikkhus have assembled and finished reciting the introduction, etc., and the old Bhikkhus arrive, it should be dealt with in the same way.) Abbreviated Recitation of the Precepts (The Vinaya says: If there are the eight difficulties and other conditions, it is permitted to recite the precepts in abbreviated form. The eight difficulties are: king, thief, fire, water, illness, human, non-human, and evil insects. Other conditions are: if there is a large gathering but few beds and seats, or if many are ill, it is permitted to recite the precepts in abbreviated form. If there is a large gathering, and the covering of the seats is not sufficient, or if it is raining, or if the time of the Uposatha (布薩) is already very late, or if there is a dispute, or if the Abhidhamma (阿毗曇) Vinaya (毗尼) is being discussed, or if the Dharma is being taught for a long time, it is permitted to perform the Kamma (羯磨) recitation of the precepts before the entire assembly has risen and before dawn, and there is no other way to obtain purity from the desire received the previous night. Omit the previous preparations, and proceed entirely like the extensive method. Measure the distance of the calamity, and if, after reciting the introduction to the precepts and asking for purity, the calamity arrives, say: 'Venerable ones! These are the four Parajika (波羅夷) laws, which the Sangha often hears.' (And so on for the Sekhiya (眾學). From the seven expiations downwards, recite extensively according to the text. If the calamity is imminent
，不及說序者，即以此緣應去。)
對首說戒法(若有三人，各各相向，作如是言：)
二長老憶念！今僧十五日說戒，我某甲比丘清凈。(三說。二人亦爾。)
心念說戒法(若有一人，應心念言：)
今日眾僧十五日說戒，我某甲比丘清凈。(三說。)
增減說戒法(律言：若有比丘喜斗罵詈，遞相誹謗，口出刀劍，欲來至此說戒者，應作二、三布薩。若應十五日說，十四日作；若應十四日說，十三日作；若聞今日來，即應疾疾布薩；若聞已入界，應至界外說戒。若能如是者善；若不能，應作白卻說戒。作如是白：)
大德僧聽！若僧時到，僧忍聽，僧今不說戒，至黑月十五日當說。我白如是。(若客比丘不去，應作第二卻白。應如是作。)
大德僧聽！若僧時到，僧忍聽，僧今不說戒，至白月十五日當說戒。白如是。(若客比丘故不去，至白月者，舊比丘應如法強與客比丘問答。)
非時和合法(若因舉事，遂有斗諍，能所不和，別部說戒。若能懺悔改過，從僧乞解；解已，作白羯磨和合布薩。應如是白：)
大德僧聽！彼所因事，令僧斗諍誹謗，互求長短，令僧破，令僧別住，令僧塵垢。彼人僧為舉罪，已還為解，已滅僧塵垢。若僧時到，僧忍聽，
【現代漢語翻譯】 （至於省略序言的原因，就是因為這個因緣應該去除。）
對著他人說戒法（如果有三個人，各自相對，這樣說：）
二位長老憶念！今天僧團在十五日說戒，我某甲（比丘的代稱）比丘是清凈的。（重複三次。兩個人也是這樣。）
心念說戒法（如果只有一個人，應該在心中默唸：）
今天眾僧在十五日說戒，我某甲（比丘的代稱）比丘是清凈的。（重複三次。）
增減說戒法（律典說：如果有比丘喜歡爭鬥謾罵，互相誹謗，口出惡語，想要來這裡說戒，應該提前兩天或三天舉行布薩（Uposatha，每半月舉行的集會）。如果原本應該十五日說戒，就十四日舉行；如果原本應該十四日說戒，就十三日舉行；如果聽說今天有人要來搗亂，就應該趕緊舉行布薩；如果聽說那人已經進入結界範圍，就應該到結界外說戒。如果能這樣做就好；如果不能，就應該作法白告，停止說戒。這樣白告：）
大德僧團聽著！如果僧團時間已到，僧團允許，僧團現在不說戒，等到黑月（陰曆月末）十五日再說。我這樣稟告。（如果客比丘不離開，應該作第二次白告。應該這樣做。）
大德僧團聽著！如果僧團時間已到，僧團允許，僧團現在不說戒，等到白月（陰曆月初）十五日再說戒。這樣稟告。（如果客比丘仍然不離開，等到白月時，舊比丘應該如法地與客比丘進行問答。）
非時和合法（如果因為某件事，導致發生爭鬥，不能和合，各自為政，分別說戒。如果能夠懺悔改過，向僧團請求解除（不和合的狀態）；解除后，作法白告羯磨（Karma，業）和合布薩。應該這樣白告：）
大德僧團聽著！因為那件事，導致僧團爭鬥誹謗，互相指責，導致僧團分裂，導致僧團各自居住，導致僧團蒙受塵垢。那個人僧團已經對其舉罪，現在已經為其解除罪責，已經消滅了僧團的塵垢。如果僧團時間已到，僧團允許，
【English Translation】 (As for omitting the prologue, it is because this cause and condition should be removed.)
Reciting the Precepts Facing Each Other (If there are three people, facing each other, they should say as follows:)
Venerable Elders, remember! Today the Sangha is reciting the precepts on the fifteenth day, I, Bhikshu (a general term for a monk) named so-and-so, am pure. (Repeat three times. The same applies to two people.)
Reciting the Precepts in Mind (If there is only one person, they should recite silently in their mind:)
Today the Sangha is reciting the precepts on the fifteenth day, I, Bhikshu (a general term for a monk) named so-and-so, am pure. (Repeat three times.)
Adding or Subtracting the Precept Recitation (The Vinaya states: If there are Bhikshus who enjoy fighting, scolding, slandering each other, uttering harsh words, and want to come here to recite the precepts, the Uposatha (a fortnightly assembly) should be held two or three days earlier. If it should originally be recited on the fifteenth day, hold it on the fourteenth day; if it should originally be recited on the fourteenth day, hold it on the thirteenth day; if it is heard that someone is coming to cause trouble today, the Uposatha should be held quickly; if it is heard that the person has already entered the boundary, the precepts should be recited outside the boundary. If this can be done, it is good; if not, a formal announcement should be made to postpone the recitation of the precepts. Announce as follows:)
Venerable Sangha, listen! If the time for the Sangha has arrived, and the Sangha permits, the Sangha will not recite the precepts today, but will recite them on the fifteenth day of the dark month (end of the lunar month). I announce thus. (If the visiting Bhikshu does not leave, a second announcement should be made. It should be done as follows.)
Venerable Sangha, listen! If the time for the Sangha has arrived, and the Sangha permits, the Sangha will not recite the precepts today, but will recite the precepts on the fifteenth day of the white month (beginning of the lunar month). I announce thus. (If the visiting Bhikshu still does not leave, when the white month arrives, the old Bhikshus should lawfully question the visiting Bhikshu.)
Non-Timely Harmonious Dharma (If because of a certain matter, fighting arises, there is no harmony, each acts independently, and the precepts are recited separately. If they can repent and correct their mistakes, and request the Sangha to dissolve (the state of disharmony); after dissolving it, a formal announcement should be made to perform Karma (action, deed) and a harmonious Uposatha. It should be announced as follows:)
Venerable Sangha, listen! Because of that matter, the Sangha engaged in fighting and slander, blaming each other, causing the Sangha to split, causing the Sangha to live separately, causing the Sangha to be defiled. The Sangha has already accused that person, and now has released them from the accusation, and has eliminated the defilement of the Sangha. If the time for the Sangha has arrived, and the Sangha permits,
僧作和合布薩。白如是。(作是白已，和合布薩。)
非時說戒法(若因斗諍，令僧不和，令僧別異，分為二部。若能于中改悔，不相發舉，此則名為以法和合。作如是白：)
大德僧聽！眾僧所因諍事，令僧斗諍而不和合，眾僧破壞，令僧塵垢，令僧別異，分為二部。彼人自知犯罪事，今已改悔，除滅僧塵垢。若僧時到，僧忍聽，僧今和合說戒。白如是。(作是白已，然後和合說戒。)
安居篇第六
對首法(告諸比丘：「汝不應一切時春夏冬人間遊行。從今已去，聽諸比丘三月夏安居。」應作是言：)
長老一心念！我某甲比丘，依某甲僧伽藍、(若在村內，應云：)某甲聚落、(若在別房，應云：)某甲房，前三月夏安居；房舍破，修治故。(三說。以安居依第五律師，故須問言：)汝依誰持律？(彼應答言：)依某甲律師。(復應語言：)有疑當問。(彼復答言：)可爾。(后三月安居法亦如是。安居有二種：一前，二后。若前安居，住前三月；若后安居，住后三月。)
心念法(律言：從今日聽諸比丘若無所依人，心念安居。作法同前，但除初句及后問答。作其三說。)
忘成法(爾時比丘住處欲安居，無所依人白，忘不心念，不知成不？佛言：「若為安居故
【現代漢語翻譯】 現代漢語譯本 僧團舉行和合布薩（Upavasatha，意為齋戒）。宣告如下：（宣告完畢，舉行和合布薩。） 非時說戒法（如果因為爭鬥，導致僧團不和，僧團分裂，分為兩派。如果有人能夠從中悔改，不再互相指責，這就被稱為以法和合。宣告如下：） 大德僧眾請聽！因為某些爭端，導致僧團爭鬥而不和合，僧團被破壞，使僧團蒙受塵垢，使僧團分裂，分為兩派。那些人自己知道所犯的罪過，現在已經悔改，清除了僧團的塵垢。如果僧團時機已到，僧團允許聽取，僧團現在和合說戒。宣告如上。（宣告完畢，然後和合說戒。） 安居篇第六 對首法（告訴各位比丘：『你們不應該總是春夏冬在人間遊蕩。從今以後，允許各位比丘進行三個月的夏季安居。』應該這樣說：） 長老一心念！我某甲比丘，依靠某甲僧伽藍（Sangharama，意為僧院）、（如果在村內，應該說：）某甲聚落（Juluo，意為村落）、（如果在別處房舍，應該說：）某甲房，前三個月夏季安居；因為房舍破損，需要修繕。（重複三次。因為安居依靠第五位律師，所以需要問：）你依靠誰持律？（他應該回答：）依靠某甲律師。（還應該說：）有疑問可以提問。（他回答：）可以。（后三個月安居法也一樣。安居有兩種：一種是前安居，一種是后安居。如果是前安居，就住前三個月；如果是后安居，就住后三個月。） 心念法（戒律說：從今天起，允許各位比丘如果沒有可以依靠的人，就心念安居。做法和前面一樣，只是去除第一句和後面的問答。重複三次。） 忘成法（當時，比丘在住處想要安居，沒有可以依靠的人，忘記了心念，不知道是否已經成就安居？佛說：『如果爲了安居的緣故』
【English Translation】 English version The Sangha performs a harmonious Upavasatha (meaning: observance day). The announcement is as follows: (After the announcement, the harmonious Upavasatha is performed.) Non-seasonal recitation of precepts (If due to disputes, the Sangha becomes disharmonious, the Sangha splits, dividing into two factions. If someone can repent from this and no longer accuse each other, this is called harmonious reconciliation according to the Dharma. The announcement is as follows:) Venerable Sangha, please listen! Because of certain disputes, the Sangha is fighting and not in harmony, the Sangha is being destroyed, causing the Sangha to be defiled, causing the Sangha to split into two factions. Those who know their offenses have now repented and removed the defilement of the Sangha. If the time is right for the Sangha, may the Sangha allow listening, the Sangha now harmoniously recites the precepts. The announcement is as above. (After the announcement, the harmonious recitation of precepts is performed.) Chapter Six on Retreat The method of facing each other (Tell the Bhikkhus: 'You should not always wander in the human realm during spring, summer, and winter. From now on, Bhikkhus are allowed to observe the three-month summer retreat.' It should be said like this:) Elder, concentrate your mind! I, Bhikkhu so-and-so, rely on Sangharama (meaning: monastery) so-and-so, (If in a village, it should be said:) village so-and-so, (If in a separate dwelling, it should be said:) dwelling so-and-so, for the first three months of the summer retreat; because the dwelling is damaged and needs repair. (Repeat three times. Because the retreat relies on the fifth Vinaya master, it is necessary to ask:) Who do you rely on to uphold the Vinaya? (He should answer:) I rely on Vinaya master so-and-so. (It should also be said:) If you have any doubts, ask. (He answers:) Yes. (The method for the latter three-month retreat is also the same. There are two types of retreat: the first and the latter. If it is the first retreat, stay for the first three months; if it is the latter retreat, stay for the latter three months.) The method of mindfulness (The Vinaya says: From today onwards, Bhikkhus who have no one to rely on are allowed to observe the retreat with mindfulness. The method is the same as before, but remove the first sentence and the subsequent questions and answers. Repeat three times.) The method of forgetting to establish (At that time, a Bhikkhu wanted to observe the retreat at his dwelling, but had no one to rely on, forgot to be mindful, and did not know if the retreat had been established? The Buddha said: 'If it is for the sake of observing the retreat'
來，便成安居。」)
及界法(時諸比丘往安居處欲安居，入界便明相出，彼有疑，為成安居不？佛言：「若為安居故來，便成安居。」次入園亦同；次一腳入界、入園，亦如是。)
受日篇第七
對首法(若有佛法僧事、檀越父母等請喚、受懺、病患、看病、求同業等緣，不及即日還，聽受七日去。應如是作。)
長老一心念！我某甲比丘，受七日法出界外，為某事故，還此中安居，白長老令知。(三說。不應專為飲食故去。)
羯磨法(為前緣遠不及七日還。佛言：「聽有如是事，受過七日法，若十五日、一月日白二羯磨。」應如是作。)
大德僧聽！若僧時到，僧忍聽，某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居。白如是。
大德僧聽！某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居。誰諸長老忍僧聽某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居者默然，誰不忍者說。僧已忍某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居竟。僧忍，默然故，是事如是持。
自恣篇第八
白僧自恣時法(自今已去，聽安居竟自恣。聽遮自恣，不應求聽，何
【現代漢語翻譯】 現代漢語譯本 『來，便成安居。』
及界法(時諸比丘往安居處欲安居，入界便明相出，彼有疑，為成安居不？佛言：『若為安居故來，便成安居。』次入園亦同；次一腳入界、入園，亦如是。)
受日篇第七
對首法(若有佛法僧事、檀越（dānyuè，施主）父母等請喚、受懺、病患、看病、求同業等緣，不及即日還，聽受七日去。應如是作。)
長老一心念！我某甲比丘，受七日法出界外，為某事故，還此中安居，白長老令知。(三說。不應專為飲食故去。)
羯磨法(為前緣遠不及七日還。佛言：『聽有如是事，受過七日法，若十五日、一月日白二羯磨。』應如是作。)
大德僧聽！若僧時到，僧忍聽，某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居。白如是。
大德僧聽！某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居。誰諸長老忍僧聽某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居者默然，誰不忍者說。僧已忍某甲比丘，受過七日法(十五日、一月日)出界外，為某事故，還此中安居竟。僧忍，默然故，是事如是持。
自恣篇第八
白僧自恣時法(自今已去，聽安居竟自恣。聽遮自恣，不應求聽，何
【English Translation】 English version 'Coming, then the Rainy Season Retreat is established.'
And the Boundary Law (At that time, the Bhikkhus went to the Rainy Season Retreat place, intending to observe the retreat. Upon entering the boundary, the dawn broke. They were in doubt, wondering if the Rainy Season Retreat was established or not? The Buddha said, 'If you come for the sake of the Rainy Season Retreat, then the Rainy Season Retreat is established.' The same applies to entering the garden; and the same applies to entering the boundary or the garden with one foot.)
The Seventh Chapter on Receiving Days
The Facing-Each-Other Method (If there are matters concerning the Buddha, the Dharma, the Sangha, invitations from donors (Dānyuè, patrons), receiving confession, illness, caring for the sick, seeking fellowship, etc., and it is not possible to return on the same day, permission is granted to leave for seven days. It should be done as follows.)
Venerable Elders, listen attentively! I, Bhikkhu so-and-so, receive the seven-day rule to go outside the boundary, for such-and-such a reason, and will return here to observe the Rainy Season Retreat. I inform the Venerable Elders. (To be said three times. One should not leave solely for the sake of food.)
The Karma Method (Because the previous reasons are far away and it is not possible to return within seven days. The Buddha said, 'Permission is granted for such matters, to receive the rule of exceeding seven days, either fifteen days or one month, with a formal motion and second announcement.' It should be done as follows.)
Venerable Sangha, listen! If it is the Sangha's time, may the Sangha consent to listen to Bhikkhu so-and-so, receiving the rule of exceeding seven days (fifteen days, one month) to go outside the boundary, for such-and-such a reason, and will return here to observe the Rainy Season Retreat. This is announced.
Venerable Sangha, listen! Bhikkhu so-and-so, receiving the rule of exceeding seven days (fifteen days, one month) to go outside the boundary, for such-and-such a reason, and will return here to observe the Rainy Season Retreat. Which of the Venerable Elders consents to the Sangha listening to Bhikkhu so-and-so, receiving the rule of exceeding seven days (fifteen days, one month) to go outside the boundary, for such-and-such a reason, and will return here to observe the Rainy Season Retreat, let them be silent; whoever does not consent, let them speak. The Sangha has consented to Bhikkhu so-and-so, receiving the rule of exceeding seven days (fifteen days, one month) to go outside the boundary, for such-and-such a reason, and will return here to observe the Rainy Season Retreat. The Sangha consents, therefore, by silence, this matter is thus upheld.
The Eighth Chapter on Self-Surrender (Pavarana)
The Method of Announcing Self-Surrender to the Sangha (From now on, permission is granted to perform Self-Surrender after the Rainy Season Retreat. Permission is granted to prevent Self-Surrender; one should not seek permission, why?
以故？自恣即是聽。又諸比丘不知今日自恣？明日自恣？佛言：自今已去，聽若小食上、中食上，上座唱言：)
大德僧聽！今僧某月某日某時，集某處自恣。(余儀軌等，並同說戒。)
差受自恣人法(諸比丘一時自恣鬧亂，又不求次第自恣，上座疲極。佛言：「不應爾，聽差受自恣人白二羯磨。」有五法者應差：若不愛、不恚、不怖、不癡、知自恣未自恣。應如是差。)
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘作受自恣人。白如是。
大德僧聽！僧差某甲比丘作受自恣人。誰諸長老忍僧差某甲比丘作受自恣人者默然，誰不忍者說。僧已忍差某甲比丘作受自恣人竟。僧忍，默然故，是事如是持。
自恣白法(律言：聽比丘坐，應知來不？先白，后自恣。作如是白：)
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。
僧自恣法(律言：聽徐徐三說，了了自恣；不應反抄衣、衣纏頸等，應偏露等。作如是言：)
大德！眾僧今日自恣，我某甲比丘亦自恣。若見、聞、疑罪，大德長老哀愍故語我，我若見罪，當如法懺悔。(三說。若病比丘，佛聽隨身所安自恣。其告清凈緣及告法，一同說戒。)
略自恣法(律言：若有八難及余緣
【現代漢語翻譯】 現代漢語譯本：
為什麼呢？自恣就是聽許（他人指出自己的過失）。還有，一些比丘不知道今天是自恣日，還是明天是自恣日。佛說：『從今以後，允許在小食前、中午食前，由上座唱言：』 『大德僧眾請聽！現在僧團在某月某日某時，聚集在某處進行自恣。（其餘的儀軌等等，都和說戒相同。）』 推舉接受自恣的人的方法（一些比丘一時自恣，喧鬧混亂，又不按照次序自恣，上座疲憊不堪。佛說：『不應該這樣，允許推舉接受自恣的人，進行白二羯磨。』有五種條件的人可以被推舉：不愛（偏袒）、不嗔（恚怒）、不怖（畏懼）、不癡（愚昧）、知道（他人）已自恣和未自恣。應該這樣推舉：） 『大德僧眾請聽！如果僧團時間已到，僧團允許，僧團推舉某甲比丘作為接受自恣的人。稟白如上。』 『大德僧眾請聽！僧團推舉某甲比丘作為接受自恣的人。哪位長老認可僧團推舉某甲比丘作為接受自恣的人，就默然不語；誰不認可，就說出來。僧團已經認可推舉某甲比丘作為接受自恣的人完畢。僧團認可，因為默然不語的緣故，這件事就這樣決定了。』 自恣的稟白方法（律中說：允許比丘坐下，應該知道（其他比丘）是否到來？先稟白，后自恣。這樣稟白：） 『大德僧眾請聽！今天眾僧進行自恣。如果僧團時間已到，僧團允許，僧團和合進行自恣。稟白如上。』 僧團自恣的方法（律中說：允許慢慢地說三次，清楚明白地自恣；不應該反抄衣、衣服纏繞頸部等等，應該偏袒右肩等等。這樣說：） 『大德！眾僧今天進行自恣，我某甲比丘也進行自恣。如果（你們）見到、聽到、懷疑我有罪，大德長老因為哀憫我的緣故告訴我，我如果確實有罪，應當如法懺悔。（說三次。如果生病的比丘，佛允許根據自身情況方便地自恣。關於告知清凈的因緣以及告知佛法，和說戒相同。） 簡略的自恣方法（律中說：如果有八難（指八種障礙修行的困難）以及其他因緣
【English Translation】 English version:
Why is that? Self-surrender (Svasti, 自恣) means listening (to others pointing out one's faults). Furthermore, some Bhikkhus (比丘, monks) do not know whether today is the day of Svasti or tomorrow is the day of Svasti. The Buddha said: 'From now on, it is permitted that before the small meal or before the midday meal, the senior monk should announce:' 'Venerable Sangha (僧, monastic community), please listen! Now the Sangha is gathering at such and such place on such and such day of such and such month at such and such time to perform Svasti. (The remaining procedures, etc., are the same as reciting the precepts.)' The method of appointing a person to receive Svasti (Some Bhikkhus perform Svasti at the same time, causing noise and confusion, and do not perform Svasti in order, causing the senior monk to be exhausted. The Buddha said: 'It should not be like this; it is permitted to appoint a person to receive Svasti by performing a double announcement Karma (羯磨, a formal act of the Sangha).' A person with five qualities should be appointed: not loving (partiality), not being angry (wrathful), not being afraid (fearful), not being foolish (ignorant), and knowing who has performed Svasti and who has not. It should be appointed as follows:) 'Venerable Sangha, please listen! If the Sangha's time has come, and the Sangha permits, the Sangha appoints Bhikkhu so-and-so as the person to receive Svasti. The announcement is as above.' 'Venerable Sangha, please listen! The Sangha appoints Bhikkhu so-and-so as the person to receive Svasti. Whoever among the elders approves of the Sangha appointing Bhikkhu so-and-so as the person to receive Svasti, let him remain silent; whoever does not approve, let him speak. The Sangha has finished approving the appointment of Bhikkhu so-and-so as the person to receive Svasti. The Sangha approves, because of the silence, this matter is thus decided.' The method of announcing Svasti (The Vinaya (律, monastic rules) says: It is permitted for the Bhikkhus to sit down; should one know whether (other Bhikkhus) have arrived? First announce, then perform Svasti. Announce as follows:) 'Venerable Sangha, please listen! Today the Sangha is performing Svasti. If the Sangha's time has come, and the Sangha permits, the Sangha is harmoniously performing Svasti. The announcement is as above.' The method of the Sangha performing Svasti (The Vinaya says: It is permitted to say it slowly three times, clearly and understandably performing Svasti; one should not fold the robe backwards, wrap the robe around the neck, etc., one should expose the right shoulder, etc. Say as follows:) 'Venerable ones! The Sangha is performing Svasti today, and I, Bhikkhu so-and-so, am also performing Svasti. If (you) see, hear, or suspect that I have committed a fault, venerable elders, please tell me out of compassion for me. If I have indeed committed a fault, I shall repent according to the Dharma (法, teachings). (Say three times. If the Bhikkhu is ill, the Buddha permits him to perform Svasti conveniently according to his own condition. The explanation of the conditions for purification and the explanation of the Dharma are the same as reciting the precepts.)' The abbreviated method of Svasti (The Vinaya says: If there are the eight difficulties (八難, eight kinds of difficulties that hinder practice) and other conditions
，聽略自恣。若難事尚遠，容得廣說，應廣說。若難事近，不得三說，當再說；若不得再說，應一說；若不者，如法治。若難事近，不得一說者，諸比丘即應作白：各共三說自恣。作如是白：)
大德僧聽！若僧時到，僧忍聽，僧今各各共三語自恣。白如是。(作是白已，各共三語自恣；再說、一說，亦如是。若難事近，不得各三語自恣，亦不得白，即應以此事去。)
對首自恣法(若有四人，各各相向作如是言：)
三長老憶念！今日眾僧自恣，我某甲比丘自恣清凈。(三說。若三人、二人，亦如是。)
心念自恣法(若有一人，應心念言：)
今日眾僧自恣，我某甲比丘自恣清凈。(三說。)
增益自恣法(律言：若有眾多比丘結安居，精勤行道，得增上果證。諸比丘作是念：「我曹若今日自恣，便應移住余處，恐不得如是樂。」彼比丘即應作白增益自恣。作如是白：)
大德僧聽！若僧時到，僧忍聽，僧今日不自恣，四月滿，當自恣。白如是。(作如是白已，至四月滿自恣。)
增減自恣法(律言：若自恣日，聞異住處比丘斗諍不和，欲來此自恣，彼比丘應作若二、若三減日自恣。若聞已入界，應為具洗浴器等，安置已，至界外自恣。若能如是方便作者善；
【現代漢語翻譯】 現代漢語譯本：聽取意見時，要允許適度的自由發揮。如果困難的事情還很遙遠，可以允許充分地講述，就應該充分地講述。如果困難的事情迫在眉睫，就不能重複講述三次，應當重複講述兩次；如果不能重複講述兩次，就應該講述一次；如果不這樣做，就按照戒律進行懲處。如果困難的事情迫在眉睫，不允許講述一次，各位比丘就應該作白（向僧團報告）：大家一起各自講述三次以求自恣（自我反省）。像這樣作白：
『尊敬的僧團請聽！如果僧團時機已到，僧團容許聽取，僧團現在各自一起講述三次以求自恣。』像這樣作白。（作了這樣的報告后，大家一起各自講述三次以求自恣；重複講述兩次、講述一次，也像這樣。如果困難的事情迫在眉睫，不允許各自講述三次以求自恣，也不允許作白，就應該把這件事擱置。）
對首自恣法（如果有四個人，各自面對面像這樣說：）
『三位長老憶念！今天眾僧自恣，我某甲（姓名）比丘自恣清凈。』（重複三次。如果三個人、兩個人，也像這樣。）
心念自恣法（如果只有一個人，應該在心中默唸：）
『今天眾僧自恣，我某甲（姓名）比丘自恣清凈。』（重複三次。）
增益自恣法（律藏說：如果有眾多比丘結夏安居，精勤修行，獲得增上的果證。各位比丘這樣想：『我們如果今天自恣，就應該移住到其他地方，恐怕不能像這樣快樂。』這些比丘就應該作白增益自恣。像這樣作白：）
『尊敬的僧團請聽！如果僧團時機已到，僧團容許聽取，僧團今天不自恣，四個月圓滿時，再自恣。』像這樣作白。（作了這樣的報告后，到四個月圓滿時再自恣。）
增減自恣法（律藏說：如果在自恣日，聽到其他住處的比丘發生爭鬥不和，想要來這裡自恣，那些比丘應該減少兩天或三天來自恣。如果聽到他們已經進入邊界，應該為他們準備洗浴用具等，安置好后，在邊界外自恣。如果能夠像這樣方便行事是好的；
【English Translation】 English version: When listening, allow for a degree of freedom. If the difficult matter is still distant, allow for a full explanation; it should be fully explained. If the difficult matter is imminent, it should not be repeated three times, but should be repeated twice; if it cannot be repeated twice, it should be explained once; if this is not done, it should be dealt with according to the Vinaya. If the difficult matter is imminent and not even one explanation is allowed, the Bhikkhus should make a formal announcement (baita - report to the Sangha): 'Let us each speak three times for self-exhortation (svatantra).' Make such an announcement:
'Venerable Sangha, please listen! If the time is right for the Sangha, and the Sangha permits listening, let the Sangha now each speak three times for self-exhortation.' Announce thus. (Having made such an announcement, let each speak three times for self-exhortation; repeating twice or speaking once is also done in this way. If the difficult matter is imminent and each is not allowed to speak three times for self-exhortation, nor is an announcement allowed, then this matter should be set aside.)
The method of self-exhortation in pairs (pratideśanīya) (If there are four people, each facing each other, say thus:)
'Venerable elders, remember! Today the Sangha is engaging in self-exhortation, I, Bhikkhu [name], am pure in self-exhortation.' (Repeat three times. If there are three or two people, it is also done in this way.)
The method of self-exhortation by mental reflection (citta-svatantra) (If there is only one person, one should reflect in one's mind:)
'Today the Sangha is engaging in self-exhortation, I, Bhikkhu [name], am pure in self-exhortation.' (Repeat three times.)
The method of increasing self-exhortation (adhika-svatantra) (The Vinaya says: If there are many Bhikkhus observing the rains retreat (varṣa), diligently practicing the path, and attaining superior fruits of realization. The Bhikkhus think: 'If we engage in self-exhortation today, we should move to another place, and we may not be able to enjoy such happiness.' These Bhikkhus should make a formal announcement to increase the time before self-exhortation. Make such an announcement:)
'Venerable Sangha, please listen! If the time is right for the Sangha, and the Sangha permits listening, the Sangha will not engage in self-exhortation today, but will engage in self-exhortation when the four months are complete.' Announce thus. (Having made such an announcement, engage in self-exhortation when the four months are complete.)
The method of decreasing self-exhortation (ūna-svatantra) (The Vinaya says: If, on the day of self-exhortation, one hears that Bhikkhus in another dwelling are fighting and disagreeing and want to come here for self-exhortation, those Bhikkhus should decrease the days by two or three days for self-exhortation. If one hears that they have already entered the boundary, one should prepare bathing utensils and so on for them, settle them in, and engage in self-exhortation outside the boundary. If one can act in such a convenient way, it is good;
若不能者，彼作白增上自恣。作如是白：)
大德僧聽！若僧時到，僧忍聽，僧今日不自恣，至黑月十五日當自恣。白如是。(作是白已，增上自恣。若客比丘住至黑月十五日者，舊比丘應作白第二增上自恣。作如是白：)
大德僧聽！若僧時到，僧忍聽，僧今日不自恣，后白月十五日當自恣。白如是。(若客比丘猶不去，舊比丘應如法、如律，強和合自恣。)
受比丘尼自恣法(時比丘僧應為盡集，不來者囑授。彼比丘尼于僧中說自恣已，僧中上座語云：)
大德僧眾不見比丘尼眾有見、聞、疑罪可舉。語比丘尼眾「如法自恣，謹慎莫放逸！」(使尼禮足已還。)
衣缽藥受凈篇第九
受三衣法(依《十誦》云：)
長老一心念！我比丘某甲，是衣僧伽梨(若干)條受，(若干)長(若干)短，割截衣持。(三說。受下二衣，類準亦爾。)
舍三衣法(應翻受云：)
長老一心念！我比丘某甲，是衣僧伽梨(若干)條受，(若干)長(若干)短，割截衣持，今舍。(三說。舍下二衣，類準亦爾。)
受尼師壇法(應云：)
長老一心念！我比丘某甲，此尼師壇，是我助身衣受。(三說。余助身衣受同此法。舍者，翻受應知。)
受缽法
【現代漢語翻譯】 現代漢語譯本： 如果不能這樣做，就進行白增上自恣。這樣宣告：
『大德僧眾請聽！如果僧眾時機已到，僧眾容忍聽取，僧眾今天不自恣，到黑月十五日應當自恣。』這樣宣告。（這樣宣告后，進行增上自恣。如果客比丘住到黑月十五日，舊比丘應當進行第二次白增上自恣。這樣宣告：）
『大德僧眾請聽！如果僧眾時機已到，僧眾容忍聽取，僧眾今天不自恣，到后白月十五日應當自恣。』這樣宣告。（如果客比丘仍然不離開，舊比丘應當如法、如律，強制和合自恣。）
受比丘尼自恣法（當時比丘僧眾應當全部聚集，不來的人要囑託授意。那些比丘尼在僧眾中說完自恣后，僧眾中的上座這樣說：）
『大德僧眾沒有看到比丘尼眾有見、聞、疑的罪過可以舉發。』告訴比丘尼眾『如法自恣，謹慎不要放逸！』（讓比丘尼禮足后離開。）
衣缽藥受凈篇第九
受三衣法（依據《十誦律》所說）：
『長老一心念！我比丘某甲，這件僧伽梨（Samghati，大衣）是（若干）條縫製而成，（若干）長（若干）短，經過割截的衣服，我接受它。』（重複三次。接受下二衣，也類似這樣。）
舍三衣法（應當翻轉接受的詞語說）：
『長老一心念！我比丘某甲，這件僧伽梨（Samghati，大衣）是（若干）條縫製而成，（若干）長（若干）短，經過割截的衣服，我持有它，現在捨棄它。』（重複三次。捨棄下二衣，也類似這樣。）
受尼師壇法（應當說）：
『長老一心念！我比丘某甲，這尼師壇（Nisidana，坐具），是我助身衣，我接受它。』（重複三次。其餘助身衣的接受也與此相同。捨棄時，翻轉接受的詞語就知道了。）
受缽法
【English Translation】 English version: If they cannot, they should perform the White Augmentation Self-Surrender (Bai Zengshang Zizi). They should announce as follows:
'Venerable Sangha, please listen! If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha will not perform self-surrender today, but will perform self-surrender on the fifteenth day of the dark month.' This is the announcement. (After this announcement, the Augmentation Self-Surrender is performed. If a guest Bhikshu stays until the fifteenth day of the dark month, the original Bhikshus should perform the second White Augmentation Self-Surrender. They should announce as follows:)
'Venerable Sangha, please listen! If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha will not perform self-surrender today, but will perform self-surrender on the fifteenth day of the later white month.' This is the announcement. (If the guest Bhikshu still does not leave, the original Bhikshus should, according to the Dharma and the Vinaya, forcibly and harmoniously perform self-surrender.)
The method of receiving self-surrender from Bhikshunis (At that time, the Bhikshu Sangha should all gather, and those who do not come should entrust their instructions. After those Bhikshunis have spoken their self-surrender in the Sangha, the senior monk in the Sangha says:)
'The Venerable Sangha does not see any offenses of seeing, hearing, or suspicion that can be raised against the Bhikshuni Sangha.' Tell the Bhikshuni Sangha, 'Perform self-surrender according to the Dharma, and be careful not to be negligent!' (After allowing the Bhikshunis to pay respects, they return.)
Chapter Nine on Receiving and Purifying Robes, Bowls, and Medicine
The method of receiving the three robes (According to the Ten Recitations Vinaya):
'Venerable Elder, listen attentively! I, Bhikshu (name), receive this Samghati (outer robe), which is made of (number) strips, (length) long and (length) short, and has been cut. (Repeat three times. Receiving the lower two robes is similar.)
The method of relinquishing the three robes (One should reverse the words of receiving and say):
'Venerable Elder, listen attentively! I, Bhikshu (name), this Samghati (outer robe), which is made of (number) strips, (length) long and (length) short, and has been cut, I hold it, and now I relinquish it.' (Repeat three times. Relinquishing the lower two robes is similar.)
The method of receiving the Nisidana (sitting cloth) (One should say):
'Venerable Elder, listen attentively! I, Bhikshu (name), this Nisidana (sitting cloth), is my supporting robe, I receive it.' (Repeat three times. Receiving other supporting robes is the same as this method. When relinquishing, one should know by reversing the words of receiving.)
The method of receiving the bowl
(律言：缽有二種：一瓦，二鐵。色亦二種：一赤，二黑。大者三升，小者一升半。此應持、應凈施，持準《十誦》云：)
長老一心念！我比丘某甲，此缽多羅應量受，長用故。(三說。舍者，翻受應知。)
受非時藥法(律言：聽飲八種漿：一梨漿，二閻浮果漿，三酸棗漿，四甘蔗漿，五微果漿，六舍樓迦漿，七波樓師漿，八蒲萄漿。若不醉人，應非時飲。若醉人，不應飲；若飲，如法治。應從凈人手受已，次對比丘加法雲：)
長老一心念！我比丘某甲，有某病緣故，此某非時漿，為經非時服故，今于長老邊受。(三說。受餘二藥法同。七日應言：)為共宿七日服故。(盡形應言：)為共宿長服故。(七日藥者，酥等。盡形藥者，一切咸、醋等，不任為食者。)
真實凈法(應云：)
大德一心念！我有此長衣未作凈，今為凈故舍與大德，為真實凈故。(作真實凈，應問施主，然後得著。缽、藥類同。)
展轉凈法(應云：)
大德一心念！此是我長衣未作凈，為凈故施與大德，為展轉凈故。(彼受凈者應云：)長老一心念！汝有此長衣未作凈，為凈故與我，我今受之。(受已，語言：)汝施與誰？(彼應答言：)施與某甲。(受凈者言：)長老一心念！汝是長衣
【現代漢語翻譯】 現代漢語譯本： （律中說：缽有兩種：一是瓦制，二是鐵製。顏色也有兩種：一是紅色，二是黑色。大的缽容量為三升，小的為一升半。這些缽應該持有、應該接受清凈的佈施，持有的標準參照《十誦律》所說：）
長老請一心憶念！我比丘某甲，這個缽多羅（patra，梵語，指缽）應該按照容量接受，長期使用。（重複三次。捨棄的人，翻過來接受應該知道。）
接受非時藥的方法（律中說：允許飲用八種漿：一是梨漿，二是閻浮果漿，三是酸棗漿，四是甘蔗漿，五是微果漿，六是舍樓迦漿，七是波樓師漿，八是蒲萄漿。如果不醉人，應該在非時飲用。如果醉人，不應該飲用；如果飲用，按照律法處理。應該從清凈的人手中接受后，再對比丘說以下的話：）
長老請一心憶念！我比丘某甲，因為有某種疾病的緣故，這個某種非時漿，爲了經過非時服用，現在在長老這裡接受。（重複三次。接受其餘兩種藥的方法相同。七日藥應該說：）爲了共同居住七日服用。（盡形藥應該說：）爲了共同居住長期服用。（七日藥指的是酥等。盡形藥指的是一切鹹味、醋等，不適合作為食物的。）
真實清凈法（應該說：）
大德請一心憶念！我有這件長衣還沒有做清凈，現在爲了清凈的緣故舍給大德，爲了真實清凈的緣故。（做了真實清凈，應該詢問施主，然後才能穿。缽、藥等同理。）
輾轉清凈法（應該說：）
大德請一心憶念！這是我的長衣還沒有做清凈，爲了清凈的緣故佈施給大德，爲了輾轉清凈的緣故。（接受清凈的人應該說：）長老請一心憶念！你有這件長衣還沒有做清凈，爲了清凈的緣故給我，我現在接受它。（接受后，說：）你佈施給誰？（他應該回答說：）佈施給某甲。（接受清凈的人說：）長老請一心憶念！你是長衣
English version: (The Vinaya says: There are two kinds of bowls: one made of clay, and the other of iron. There are also two colors: red and black. The large one holds three升(sheng, a unit of volume), and the small one holds one and a half 升(sheng, a unit of volume). These bowls should be held and should receive pure offerings, the standard for holding them is according to the 《十誦律》(Shi Song Lu, Ten Recitation Vinaya) says:)
Venerable Elder, please concentrate your mind! I, the Bhikshu (monk) so-and-so, accept this Patra (bowl) according to its capacity, for long-term use. (Repeat three times. The one who gives it away, should know to receive it back.)
The method of receiving untimely medicine (The Vinaya says: It is permitted to drink eight kinds of juice: one is pear juice, two is jambu fruit juice, three is sour jujube juice, four is sugarcane juice, five is 微果(wei guo, small fruit) juice, six is 舍樓迦(she lou jia) juice, seven is 波樓師(bo lou shi) juice, and eight is grape juice. If it does not intoxicate, it should be drunk at an untimely hour. If it intoxicates, it should not be drunk; if it is drunk, it should be dealt with according to the Vinaya. It should be received from the hands of a pure person, and then the Bhikshu should add the following words:)
Venerable Elder, please concentrate your mind! I, the Bhikshu (monk) so-and-so, because of a certain illness, this certain untimely juice, in order to take it at an untimely hour, now receive it from the Elder. (Repeat three times. The method of receiving the other two medicines is the same. For seven-day medicine, it should be said:) In order to take it for seven days of co-residence. (For lifetime medicine, it should be said:) In order to take it for a long time of co-residence. (Seven-day medicine refers to ghee, etc. Lifetime medicine refers to all salty, sour, etc., things that are not suitable as food.)
The True Pure Dharma (It should be said:)
Virtuous One, please concentrate your mind! I have this long robe that has not yet been purified, now for the sake of purification, I give it to the Virtuous One, for the sake of true purification. (After making true purification, the donor should be asked, and then it can be worn. The same applies to bowls and medicine.)
The Dharma of Transferring Purification (It should be said:)
Virtuous One, please concentrate your mind! This is my long robe that has not yet been purified, for the sake of purification, I give it to the Virtuous One, for the sake of transferring purification. (The one who receives the purification should say:) Venerable Elder, please concentrate your mind! You have this long robe that has not yet been purified, for the sake of purification, you give it to me, and I now receive it. (After receiving it, say:) To whom do you give it? (He should answer:) I give it to so-and-so. (The one who receives the purification says:) Venerable Elder, you are the long robe
【English Translation】 English version: (The Vinaya says: There are two kinds of bowls: one made of clay, and the other of iron. There are also two colors: red and black. The large one holds three sheng (a unit of volume), and the small one holds one and a half sheng (a unit of volume). These bowls should be held and should receive pure offerings, the standard for holding them is according to the 《十誦律》(Shi Song Lu, Ten Recitation Vinaya) says:)
Venerable Elder, please concentrate your mind! I, the Bhikshu (monk) so-and-so, accept this Patra (bowl) according to its capacity, for long-term use. (Repeat three times. The one who gives it away, should know to receive it back.)
The method of receiving untimely medicine (The Vinaya says: It is permitted to drink eight kinds of juice: one is pear juice, two is jambu fruit juice, three is sour jujube juice, four is sugarcane juice, five is 微果(wei guo, small fruit) juice, six is 舍樓迦(she lou jia) juice, seven is 波樓師(bo lou shi) juice, and eight is grape juice. If it does not intoxicate, it should be drunk at an untimely hour. If it intoxicates, it should not be drunk; if it is drunk, it should be dealt with according to the Vinaya. It should be received from the hands of a pure person, and then the Bhikshu should add the following words:)
Venerable Elder, please concentrate your mind! I, the Bhikshu (monk) so-and-so, because of a certain illness, this certain untimely juice, in order to take it at an untimely hour, now receive it from the Elder. (Repeat three times. The method of receiving the other two medicines is the same. For seven-day medicine, it should be said:) In order to take it for seven days of co-residence. (For lifetime medicine, it should be said:) In order to take it for a long time of co-residence. (Seven-day medicine refers to ghee, etc. Lifetime medicine refers to all salty, sour, etc., things that are not suitable as food.)
The True Pure Dharma (It should be said:)
Virtuous One, please concentrate your mind! I have this long robe that has not yet been purified, now for the sake of purification, I give it to the Virtuous One, for the sake of true purification. (After making true purification, the donor should be asked, and then it can be worn. The same applies to bowls and medicine.)
The Dharma of Transferring Purification (It should be said:)
Virtuous One, please concentrate your mind! This is my long robe that has not yet been purified, for the sake of purification, I give it to the Virtuous One, for the sake of transferring purification. (The one who receives the purification should say:) Venerable Elder, please concentrate your mind! You have this long robe that has not yet been purified, for the sake of purification, you give it to me, and I now receive it. (After receiving it, say:) To whom do you give it? (He should answer:) I give it to so-and-so. (The one who receives the purification says:) Venerable Elder, you are the long robe
未作凈，為凈故施與我，我今受之。受已汝與某甲，是衣某甲已有，汝為某甲善護持，著用隨因緣。(作展轉凈，若問、不問，聽隨意著。缽、藥類同，事別為異。)
攝物篇第十
攝時現前施法(律言：自今已去，不應於一切時春夏冬求索夏衣；又不應此處安居，余處受夏衣分。又有比丘在異住處結夏安居已，復于余處住，彼不知何處取安居物？佛言：「聽住日多處取。若二處俱等，聽各取半。」又云：眾僧得夏安居衣，僧破為二部。佛言：「應數人多少分。若未得夏衣、若得夏衣及未得夏衣，僧破二部，亦數人分。」此等為施現前，分並無法。)攝非時現前施法(時王舍城，諸優婆塞聞佛聽諸比丘畜檀越施衣，即遣人大送種種好衣與諸比丘。諸比丘不知云何？佛言：「聽分。」不知云何分？當數人多少分，若十人為十分，乃至百人為百分；好惡相參分。不應自取分，使異人取。不應自擲籌，使不見者擲籌。此既數人，亦無分法。)
攝時僧施法(時有比丘未分夏衣便去，后比丘分夏衣，不敢取去者分，諸比丘不知成分不？佛言：「成分，應相待，亦應囑授後人受夏衣分。」律言：若一比丘安居，大得僧夏安居衣物，彼比丘應作心念言：)此是我物。(其羯磨對首法，準同非時僧施，更無異，故
【現代漢語翻譯】 現代漢語譯本 『未作凈，為凈故施與我，我今受之。受已汝與某甲（某人），是衣某甲（某人）已有，汝為某甲（某人）善護持，著用隨因緣。』（作展轉凈，若問、不問，聽隨意著。缽、藥類同，事別為異。）
攝物篇第十
攝時現前施法（律言：自今已去，不應於一切時春夏冬求索夏衣；又不應此處安居，余處受夏衣分。又有比丘在異住處結夏安居已，復于余處住，彼不知何處取安居物？佛言：『聽住日多處取。若二處俱等，聽各取半。』又云：眾僧得夏安居衣，僧破為二部。佛言：『應數人多少分。若未得夏衣、若得夏衣及未得夏衣，僧破二部，亦數人分。』此等為施現前，分並無法。）攝非時現前施法（時王舍城，諸優婆塞（在家男居士）聞佛聽諸比丘（出家男眾）畜檀越（施主）施衣，即遣人大送種種好衣與諸比丘（出家男眾）。諸比丘（出家男眾）不知云何？佛言：『聽分。』不知云何分？當數人多少分，若十人為十分，乃至百人為百分；好惡相參分。不應自取分，使異人取。不應自擲籌，使不見者擲籌。此既數人，亦無分法。）
攝時僧施法（時有比丘（出家男眾）未分夏衣便去，后比丘（出家男眾）分夏衣，不敢取去者分，諸比丘（出家男眾）不知成分不？佛言：『成分，應相待，亦應囑授後人受夏衣分。』律言：若一比丘（出家男眾）安居，大得僧夏安居衣物，彼比丘（出家男眾）應作心念言：）此是我物。（其羯磨（業）對首法，準同非時僧施，更無異，故
【English Translation】 English version 『Not purified, give it to me for purification, I now receive it. After receiving, you give it to so-and-so (a certain person), this robe already belongs to so-and-so (a certain person), you should protect and maintain it well for so-and-so (a certain person), and wear it according to circumstances.』 (Making the purification transferable, whether asked or not, allow wearing it at will. The same applies to bowls and medicines, but different matters are different.)
Chapter Ten: Collecting Objects
Collecting the Law of Present Offering at the Right Time (The Vinaya says: From now on, one should not seek summer robes at all times, whether spring, summer, autumn, or winter; nor should one dwell here and receive a share of summer robes elsewhere. Furthermore, if a Bhikshu (monk) has completed the summer retreat in one place and then resides in another, and he does not know where to obtain the requisites for the retreat, the Buddha said: 『Allow him to take from the place where he resided the most days. If the two places are equal, allow him to take half from each.』 It also says: When the Sangha (monastic community) obtains summer retreat robes, and the Sangha (monastic community) is divided into two factions, the Buddha said: 『It should be divided according to the number of people. If summer robes have not been obtained, or if summer robes have been obtained and summer robes have not been obtained, and the Sangha (monastic community) is divided into two factions, it should also be divided according to the number of people.』 These are all present offerings at the right time, and there is no method for dividing them.) Collecting the Law of Present Offering at the Wrong Time (At one time in Rajagriha (city), the Upasakas (male lay devotees) heard that the Buddha allowed the Bhikshus (monks) to possess robes donated by the Danapatis (benefactors), so they sent people to deliver various good robes to the Bhikshus (monks). The Bhikshus (monks) did not know what to do. The Buddha said: 『Allow them to be divided.』 They did not know how to divide them. They should be divided according to the number of people, if there are ten people, divide into ten parts, and so on, if there are a hundred people, divide into a hundred parts; good and bad should be mixed and divided. One should not take a share for oneself, but have another person take it. One should not throw the lot oneself, but have someone who cannot see throw the lot. Since there are many people, there is also no method for dividing them.)
Collecting the Law of Sangha (monastic community) Offering at the Right Time (At one time, a Bhikshu (monk) left before the summer robes were divided. Later, when the Bhikshus (monks) divided the summer robes, they did not dare to take a share for the one who had left. The Bhikshus (monks) did not know whether to divide a share for him or not. The Buddha said: 『Divide a share for him, one should wait for him, and also instruct the later person to receive the share of summer robes.』 The Vinaya says: If a Bhikshu (monk) is in retreat and obtains a large amount of summer retreat items from the Sangha (monastic community), that Bhikshu (monk) should make a mental declaration:) This is my property. (The Karma (action) confession method is the same as the non-seasonal Sangha (monastic community) offering, there is no difference, therefore
不出。)
攝非時僧施差分物人法(時有住處，現前僧得可分衣物。佛言：「聽分。」分時，有客數來，分衣疲極。應差一人令分，此人應具五法，五法如上。應如是作。)
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘，為僧作分物人。白如是。
大德僧聽！僧差某甲比丘，為僧作分物人。誰諸長老忍僧差某甲比丘，為僧作分物人者默然，誰不忍者說。僧已忍差某甲比丘，為僧作分物人竟。僧忍，默然故，是事如是持。(為僧分粥、分小食、佉阇尼、差請會、敷臥具、分臥具、分浴衣、分衣、可與、可取、差比丘使、沙彌使，一切亦如是。有五法為僧分粥入地獄如箭射，謂有愛等；有五法分粥生天如箭射，謂不愛等。乃至差沙彌使亦如是。)
付分衣人物法(既差人已，應須付物。作如是付。)
大德僧聽！此住處若衣、若非衣，現前僧應分。若僧時到，僧忍聽，僧今與某甲比丘，彼當與僧。白如是。
大德僧聽！此住處若衣、若非衣，現前僧應分；僧今與某甲比丘，彼當與僧。誰諸長老忍此住處若衣、若非衣，現前僧應分；僧與某甲比丘，彼當與僧者默然，誰不忍者說。僧已忍與某甲比丘，彼當與僧竟。僧忍，默然故，是事如是持。(作此法已，準人多少等分。沙彌若和合
【現代漢語翻譯】 現代漢語譯本： （如果僧團沒有及時分配），就不能拿出（衣物）。
指定非時分配僧眾財物的人的方法（有時有住所，現前僧眾可以分配衣物。佛說：『允許分配。』分配時，有客人多次前來，分配衣物非常疲憊。應該指定一個人來分配，這個人應該具備五種條件，這五種條件如上所述。應該這樣做。）
大德僧眾請聽！如果僧團時間已到，僧眾容許聽，僧團指定某甲比丘，為僧團做分配財物的人。稟告如是。
大德僧眾請聽！僧團指定某甲比丘，為僧團做分配財物的人。哪位長老容許僧團指定某甲比丘，為僧團做分配財物的人就默然，誰不容許就說出來。僧團已經容許指定某甲比丘，為僧團做分配財物的人完畢。僧團容許，因為默然的緣故，這件事就這樣決定。（為僧團分配粥、分配小食、佉阇尼（一種食物），指定請客聚會、鋪設臥具、分配臥具、分配浴衣、分配衣服、可以給與、可以拿取、指定比丘使者、沙彌使者，一切也都是這樣。有五種情況為僧團分配粥會墮入地獄像箭一樣快，就是因為有愛等；有五種情況分配粥會升天像箭一樣快，就是因為沒有愛等。乃至指定沙彌使者也是這樣。）
交付分配衣物財物的方法（已經指定人之後，應該交付財物。這樣做交付。）
大德僧眾請聽！這個住所的衣物或非衣物，現前僧眾應該分配。如果僧團時間已到，僧眾容許聽，僧團現在給予某甲比丘，他應當給予僧團。稟告如是。
大德僧眾請聽！這個住所的衣物或非衣物，現前僧眾應該分配；僧團現在給予某甲比丘，他應當給予僧團。哪位長老容許這個住所的衣物或非衣物，現前僧眾應該分配；僧團給予某甲比丘，他應當給予僧團的就默然，誰不容許就說出來。僧團已經容許給予某甲比丘，他應當給予僧團完畢。僧團容許，因為默然的緣故，這件事就這樣決定。（做了這個方法之後，按照人數多少平均分配。沙彌如果和合
【English Translation】 English version: (If the Sangha does not distribute in time), it cannot be taken out.
The method of appointing a person to distribute the property of the Sangha at improper times (sometimes there is a dwelling place, and the present Sangha can distribute clothing and other items. The Buddha said, 'Allow distribution.' When distributing, guests come many times, and distributing clothing is very tiring. One person should be appointed to distribute, and this person should have five qualities, which are as mentioned above. It should be done like this.)
Venerable Sangha, listen! If the time for the Sangha has arrived, and the Sangha permits listening, the Sangha appoints a certain Bhikkhu (monk), named 'Moujia' (a placeholder name), to be the distributor of property for the Sangha. Announce it thus.
Venerable Sangha, listen! The Sangha appoints a certain Bhikkhu, named 'Moujia', to be the distributor of property for the Sangha. Which elder allows the Sangha to appoint a certain Bhikkhu, named 'Moujia', to be the distributor of property for the Sangha, let him be silent; whoever does not allow it, speak up. The Sangha has already allowed the appointment of a certain Bhikkhu, named 'Moujia', to be the distributor of property for the Sangha. The Sangha allows it, because of the silence, this matter is thus decided. (Distributing congee for the Sangha, distributing snacks, 'Khajaniya' (a type of food), appointing a gathering for guests, laying out bedding, distributing bedding, distributing bathing robes, distributing clothing, what can be given, what can be taken, appointing Bhikkhu messengers, Shramanera (novice monk) messengers, everything is also like this. There are five situations where distributing congee for the Sangha will cause one to fall into hell as quickly as an arrow, which is because of having attachment, etc.; there are five situations where distributing congee will cause one to be reborn in heaven as quickly as an arrow, which is because of not having attachment, etc. Even appointing Shramanera messengers is also like this.)
The method of handing over the clothing and property to be distributed (After a person has been appointed, the property should be handed over. Hand it over like this.)
Venerable Sangha, listen! The clothing or non-clothing items of this dwelling place, the present Sangha should distribute. If the time for the Sangha has arrived, and the Sangha permits listening, the Sangha now gives it to a certain Bhikkhu, named 'Moujia', and he should give it to the Sangha. Announce it thus.
Venerable Sangha, listen! The clothing or non-clothing items of this dwelling place, the present Sangha should distribute; the Sangha now gives it to a certain Bhikkhu, named 'Moujia', and he should give it to the Sangha. Which elder allows the clothing or non-clothing items of this dwelling place, the present Sangha should distribute; the Sangha gives it to a certain Bhikkhu, named 'Moujia', and he should give it to the Sangha, let him be silent; whoever does not allow it, speak up. The Sangha has already allowed giving it to a certain Bhikkhu, named 'Moujia', and he should give it to the Sangha. The Sangha allows it, because of the silence, this matter is thus decided. (After doing this method, distribute equally according to the number of people. If the Shramaneras are in harmony
，等分；若不和合，二分與一；又若不和，三分與一；又若不與，不應分。僧伽藍人四分與一；若不與，不應分。)
四人直攝物法(若但四人，不成差、不成付，直作攝法。應如是作。)
大德僧聽！此住處若衣、若非衣，現前僧應分。若僧時到，僧忍聽，今現前僧分是衣物。白如是。
大德僧聽！此住處若衣、若非衣，現前僧應分，今現前僧分是衣物。誰諸長老忍此住處若衣、若非衣，現前僧應分，今現前僧分是衣物者默然，誰不忍者說。僧已忍今現前僧分是衣物竟。僧忍，默然故，是事如是持。(作羯磨已，分法如前。)
對首攝物法(若有三人，彼此共三語受。應作是言：)
二長老憶念！此住處若衣、若非衣，現前僧應分。此處無僧，此是我等分。(三說。)(二人亦爾，分法如前。)
心念攝物法(若有一人，應心念言：)
此住處若衣、若非衣，現前僧應分。此處無僧，此是我分。(三說。分法如前。)
攝二部僧得施法(爾時有異住處二部僧多得可分衣物，時比丘僧多，比丘尼僧少。佛言：「應分作二分。」若無比丘尼，純式叉摩那，亦分二分；及純沙彌尼，亦分二分；若無沙彌尼，僧應分。若比丘少，比丘尼多，亦分二分；若無比丘，純有沙彌
【現代漢語翻譯】 現代漢語譯本： 等分；如果不能達成一致，則分成兩份，取其中一份；如果仍然不能達成一致，則分成三份，取其中一份；如果仍然不同意，則不應該分。僧伽藍（Samgharama，僧院）的人分得四分之一；如果不給，則不應該分。
四人直接攝取財物的方法（如果只有四個人，不能構成羯磨（Karma，正式的僧團決議）和交付，只能直接攝取。應該這樣做。）
大德僧眾請聽！這個住處如果存在衣物或非衣物，現前僧眾應該進行分配。如果僧眾認為時機已到，僧眾同意聽取，現在現前僧眾分配這些衣物。白如是（宣佈完畢）。
大德僧眾請聽！這個住處如果存在衣物或非衣物，現前僧眾應該進行分配，現在現前僧眾分配這些衣物。哪位長老同意這個住處如果存在衣物或非衣物，現前僧眾應該進行分配，現在現前僧眾分配這些衣物，請保持沉默；哪位不同意，請說出來。僧眾已經同意現在現前僧眾分配這些衣物完畢。僧眾同意，因為保持沉默，這件事就這樣成立了。（完成羯磨后，分配方法如前。）
對首攝取財物的方法（如果有三個人，彼此互相說三次接受。應該這樣說：）
兩位長老請憶念！這個住處如果存在衣物或非衣物，現前僧眾應該進行分配。這裡沒有僧眾，這些是我們應得的。（重複三次。）（兩個人也一樣，分配方法如前。）
心念攝取財物的方法（如果只有一個人，應該在心中默唸：）
這個住處如果存在衣物或非衣物，現前僧眾應該進行分配。這裡沒有僧眾，這是我應得的。（重複三次。分配方法如前。）
攝取二部僧眾所得施物的方法（當時在不同的住處，比丘（Bhikkhu，男性出家人）僧團和比丘尼（Bhikkhuni，女性出家人）僧團獲得了許多可以分配的衣物，當時比丘僧團人多，比丘尼僧團人少。佛陀說：『應該分成兩份。』如果沒有比丘尼，只有式叉摩那（Siksamana，預備期的比丘尼），也分成兩份；以及只有沙彌尼（Sramaneri，小比丘尼），也分成兩份；如果沒有沙彌尼，僧團應該分配。如果比丘少，比丘尼多，也分成兩份；如果沒有比丘，只有沙彌（Sramana，小比丘）
【English Translation】 English version: Equal division; if there is no agreement, divide into two parts and take one; if there is still no agreement, divide into three parts and take one; if there is still no agreement, it should not be divided. The people of the Samgharama (monastery) receive one-fourth; if it is not given, it should not be divided.
The method of directly taking property by four people (if there are only four people, it cannot constitute Karma (formal monastic resolution) and delivery, so it can only be taken directly. It should be done as follows.)
Venerable Sangha, listen! If there are robes or non-robes in this dwelling, the present Sangha should distribute them. If the Sangha deems it the right time, and the Sangha agrees to listen, then the present Sangha will distribute these robes. Announce thus (the announcement is complete).
Venerable Sangha, listen! If there are robes or non-robes in this dwelling, the present Sangha should distribute them, and now the present Sangha will distribute these robes. Which elders agree that if there are robes or non-robes in this dwelling, the present Sangha should distribute them, and now the present Sangha will distribute these robes, please remain silent; whoever disagrees, please speak up. The Sangha has agreed that the present Sangha will distribute these robes. The Sangha agrees because of the silence, so this matter is established. (After completing the Karma, the method of distribution is as before.)
The method of taking property by facing each other (if there are three people, they should say the acceptance three times to each other. It should be said like this:)
Two elders, please remember! If there are robes or non-robes in this dwelling, the present Sangha should distribute them. There is no Sangha here, these are what we deserve. (Repeat three times.) (The same for two people, the method of distribution is as before.)
The method of taking property by mental thought (if there is only one person, they should silently think in their mind:)
If there are robes or non-robes in this dwelling, the present Sangha should distribute them. There is no Sangha here, this is what I deserve. (Repeat three times. The method of distribution is as before.)
The method of taking offerings obtained by the two Sanghas (at that time, in different dwellings, the Bhikkhu (male monastic) Sangha and the Bhikkhuni (female monastic) Sangha obtained many distributable robes, and at that time the Bhikkhu Sangha had more people and the Bhikkhuni Sangha had fewer people. The Buddha said: 'It should be divided into two parts.' If there are no Bhikkhunis, only Siksamana (probationary Bhikkhunis), it should also be divided into two parts; and if there are only Sramaneri (novice Bhikkhunis), it should also be divided into two parts; if there are no Sramaneri, the Sangha should distribute. If there are fewer Bhikkhus and more Bhikkhunis, it should also be divided into two parts; if there are no Bhikkhus, only Sramana (novice Bhikkhus)
，亦分二分；若無沙彌，比丘尼應分。分二分已，各至本處，作羯磨等三法分之。時僧得施亦爾。其二部現前施，並數人分。)
攝亡比丘物法(時諸比丘分僧園田果樹，又分別房及屬別房物，又分銅瓶、銅盆、釜鑊及諸重物，又分繩床、木床、坐褥、臥褥、枕，又分伊梨延陀、耄羅、耄耄羅、氍毹，又分車輿、守僧伽藍人，又分水瓶、澡罐、錫杖、扇，又分鐵作器、木作器、陶作器、皮作器、竹作器。佛言：「不應分，屬四方僧。氍毹（廣三肘，長五肘，毛長三指）、剃刀、衣、缽、坐具、針筒、盛衣貯器、俱夜羅器，現前僧應分。」先作此簡，然後作法。)
看病人對僧舍物法(時看病人持物，僧中具儀舍云：)
大德僧聽！某甲比丘，此(若余處亡，云彼)住處命過，所有衣缽、坐具、針筒、盛衣貯器，(此隨現有六物作法，若有闕者，應除。又若物類眾多，此言攝不盡者，應言：若衣、非衣。)此住處現前僧應分。(三說。)
賞看病人物法(律言：僧問瞻病人言：「病人有囑授不？誰負病者物？病者負誰物？」有五法應與看病人物：一、知病人可食、不可食，可食能與；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、能為病人說法，令
【現代漢語翻譯】 現代漢語譯本：也分為兩份；如果沒有沙彌，比丘尼應該分得一份。分成兩份后，各自回到自己的地方，按照羯磨等三種方法分配。當時僧眾得到的施捨也一樣。如果是兩部僧眾同時接受的施捨，就按照人數分配。）
處理亡故比丘遺物的方法（當時各位比丘分配僧園的田地果樹，又分別分配房間以及屬於各個房間的物品，又分配銅瓶、銅盆、釜、鑊以及各種重物，又分配繩床、木床、坐褥、臥褥、枕頭，又分配伊梨延陀（Ili-yanta，一種毛織物）、耄羅（Maula，一種毛織物）、耄耄羅（Mammaula，一種毛織物）、氍毹（Qusu，一種毛織物），又分配車輿、看守僧伽藍（Sangharama，寺院）的人，又分配水瓶、澡罐、錫杖、扇子，又分配鐵製器具、木製器具、陶製器具、皮製器具、竹製器具。佛說：『不應該分配，應該屬於四方僧眾。氍毹（Qusu，寬三肘，長五肘，毛長三指）、剃刀、衣、缽、坐具、針筒、盛衣貯器、俱夜羅器（Kuyeluqi，不確定指什麼器物），現前僧眾應該分配。』先寫好這些清單，然後舉行儀式。）
看護病人時處理僧舍物品的方法（當時看護病人的人拿著物品，在僧眾中按照儀軌宣佈：）
『各位大德僧眾請聽！某甲比丘，在此（如果是在其他地方去世，就說『彼』）住處去世，所有的衣、缽、坐具、針筒、盛衣貯器，（這裡根據實際有的六種物品進行儀式，如果缺少哪種，就應該去除。又如果物品種類繁多，這裡說不完的，就應該說：『若衣、非衣』。）此住處現前僧眾應該分配。（重複三遍。）』
賞賜看護病人的人的物品的方法（律中說：僧眾問看護病人的人說：『病人有沒有遺囑？誰欠病人的東西？病人欠誰的東西？』有五種東西應該給看護病人的人：一、知道病人可以吃什麼、不可以吃什麼，可以吃的就給他；二、不厭惡病人的大小便、唾液、嘔吐物；三、有慈悲憐憫心，不是爲了衣食；四、能夠料理湯藥，直到痊癒或死亡；五、能夠為病人說法，使他...
【English Translation】 English version: It should also be divided into two portions; if there is no Shramanera (novice monk), the Bhikshuni (nun) should receive one portion. After dividing into two portions, each should return to their respective places and distribute according to the three methods such as Karma (ritual act). The same applies to donations received by the Sangha (monastic community) at that time. If the donation is received by both communities present, it should be divided according to the number of people.)
The method of handling the belongings of a deceased Bhikshu (monk) (At that time, the Bhikshus were dividing the fields and fruit trees of the Sangha's garden, and also dividing the rooms and the items belonging to each room, and also dividing copper bottles, copper basins, pots, cauldrons, and various heavy objects, and also dividing rope beds, wooden beds, sitting mats, sleeping mats, pillows, and also dividing Ili-yanta (a type of woolen fabric), Maula (a type of woolen fabric), Mammaula (a type of woolen fabric), Qusu (a type of woolen fabric), and also dividing carriages, and the people guarding the Sangharama (monastery), and also dividing water bottles, wash basins, Khakkhara (staff), fans, and also dividing iron tools, wooden tools, pottery tools, leather tools, bamboo tools. The Buddha said: 'They should not be divided, they should belong to the Sangha of the four directions. Qusu (three cubits wide, five cubits long, with hair three fingers long), razors, robes, bowls, sitting mats, needle cases, clothing containers, Kuyeluqi (unclear what kind of utensil), the Sangha present should divide.' First write these lists, and then perform the ritual.)
The method of handling Sangha belongings when caring for a sick person (At that time, the person caring for the sick person, holding the belongings, announces in the Sangha according to the ritual:)
'Venerable Sangha, please listen! Bhikshu so-and-so, who passed away in this (if he passed away elsewhere, say 'that') residence, all of his robes, bowl, sitting mat, needle case, clothing container, (here, the ritual is performed according to the six items that are actually present, if any are missing, they should be removed. Also, if there are many kinds of items, which cannot be fully listed here, it should be said: 'Whether robes or non-robes.') The Sangha present in this residence should divide them. (Repeat three times.)'
The method of rewarding the person caring for the sick person (The Vinaya (monastic code) says: The Sangha asks the person caring for the sick person, 'Did the sick person leave any instructions? Who owes the sick person anything? Who does the sick person owe anything?' There are five things that should be given to the person caring for the sick person: One, knowing what the sick person can eat and what he cannot eat, and giving him what he can eat; Two, not disliking the sick person's urine, feces, saliva, vomit; Three, having compassion, not for the sake of clothing and food; Four, being able to manage the medicine until recovery or death; Five, being able to preach the Dharma to the sick person, so that he...
病者歡喜，已身於善法增益。有是五法，應取病人衣物。其衣缽等物，隨現有者賞；無者，不得將余物替。應如是賞。)
大德僧聽！某甲比丘命過，所有衣缽、坐具、針筒、盛衣貯器，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衣缽、坐具、針筒、盛衣貯器者默然，誰不忍者說。僧已忍與某甲看病比丘衣缽、坐具、針筒、盛衣貯器竟。僧忍，默然故，是事如是持。
差分衣人法(具德如前，應如是差。)
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘，為僧作分物人。白如是。
大德僧聽！僧差某甲比丘，為僧作分物人。誰諸長老忍僧差某甲比丘，為僧作分物人者默然，誰不忍者說。僧已忍差某甲比丘，為僧作分物人竟。僧忍，默然故，是事如是持。
付分衣人物法(差已，應如是付。)
大德僧聽！某甲比丘命過，所有若衣、非衣，此現前僧應分。若僧時到，僧忍聽，僧今與某甲比丘，某甲比丘當還與僧。白如是。
大德僧聽！某甲比丘命過，所有若衣、非衣，此現前僧應分；僧今與某甲比丘，某甲比丘
【現代漢語翻譯】 現代漢語譯本： 病人感到歡喜，並且自身在善法上有所增益。有這五種情況，應該取用病人的衣物。他的衣、缽等物，隨現有情況賞賜；如果沒有，不得用其他物品代替。應該這樣賞賜。 大德僧眾請聽！某甲（姓名代稱）比丘去世，他所有的衣、缽、坐具、針筒、盛衣貯器，這些現前僧眾應該分配。如果僧眾時機已到，僧眾容忍聽許，僧眾現在將這些給予照顧某甲比丘的看病比丘。稟白如上。 大德僧眾請聽！某甲比丘去世，他所有的衣、缽、坐具、針筒、盛衣貯器，這些現前僧眾應該分配；僧眾現在將這些給予照顧某甲比丘的看病比丘。哪位長老容忍僧眾將某甲比丘的衣缽、坐具、針筒、盛衣貯器給予看病比丘的請默然，誰不容忍的請說出來。僧眾已經容忍將某甲比丘的衣缽、坐具、針筒、盛衣貯器給予看病比丘完畢。僧眾容忍，因為默然，這件事就這樣執行。 推舉分配衣物之人方法（具足德行如前所述，應該這樣推舉）。 大德僧眾請聽！如果僧眾時機已到，僧眾容忍聽許，僧眾推舉某甲比丘，為僧眾做分配物品之人。稟白如上。 大德僧眾請聽！僧眾推舉某甲比丘，為僧眾做分配物品之人。哪位長老容忍僧眾推舉某甲比丘，為僧眾做分配物品之人的請默然，誰不容忍的請說出來。僧眾已經容忍推舉某甲比丘，為僧眾做分配物品之人完畢。僧眾容忍，因為默然，這件事就這樣執行。 交付分配衣物之人財物方法（推舉完畢，應該這樣交付）。 大德僧眾請聽！某甲比丘去世，他所有的無論是衣、還是非衣之物，這些現前僧眾應該分配。如果僧眾時機已到，僧眾容忍聽許，僧眾現在將這些給予某甲比丘，某甲比丘應當歸還給僧眾。稟白如上。 大德僧眾請聽！某甲比丘去世，他所有的無論是衣、還是非衣之物，這些現前僧眾應該分配；僧眾現在將這些給予某甲比丘，某甲比丘
【English Translation】 English version: The sick person rejoices, and their own merit in wholesome practices increases. In these five cases, one should take the sick person's belongings. His robes, bowl, and other items should be bestowed according to what is available; if there is nothing, one should not substitute with other items. It should be bestowed in this way. Venerable Sangha, listen! Bhikshu (monk) 'So-and-so' (a substitute name) has passed away. All his robes, bowl, sitting cloth, needle case, and clothing container should be distributed by the present Sangha. If the time is right for the Sangha, and the Sangha consents to listen, the Sangha now gives these to the Bhikshu who cared for Bhikshu 'So-and-so'. The announcement is made thus. Venerable Sangha, listen! Bhikshu 'So-and-so' has passed away. All his robes, bowl, sitting cloth, needle case, and clothing container should be distributed by the present Sangha; the Sangha now gives these to the Bhikshu who cared for Bhikshu 'So-and-so'. Those elders who consent to the Sangha giving Bhikshu 'So-and-so's' robes, bowl, sitting cloth, needle case, and clothing container to the Bhikshu who cared for him, please remain silent; whoever does not consent, please speak. The Sangha has already consented to giving Bhikshu 'So-and-so's' robes, bowl, sitting cloth, needle case, and clothing container to the Bhikshu who cared for him. The Sangha consents, therefore remains silent; this matter is thus upheld. The method for appointing a person to distribute robes (possessing virtue as mentioned before, one should appoint in this way). Venerable Sangha, listen! If the time is right for the Sangha, and the Sangha consents to listen, the Sangha appoints Bhikshu 'So-and-so' to be the distributor of items for the Sangha. The announcement is made thus. Venerable Sangha, listen! The Sangha appoints Bhikshu 'So-and-so' to be the distributor of items for the Sangha. Those elders who consent to the Sangha appointing Bhikshu 'So-and-so' to be the distributor of items for the Sangha, please remain silent; whoever does not consent, please speak. The Sangha has already consented to appointing Bhikshu 'So-and-so' to be the distributor of items for the Sangha. The Sangha consents, therefore remains silent; this matter is thus upheld. The method for entrusting items to the person distributing robes (after appointing, one should entrust in this way). Venerable Sangha, listen! Bhikshu 'So-and-so' has passed away. All his belongings, whether robes or non-robes, should be distributed by the present Sangha. If the time is right for the Sangha, and the Sangha consents to listen, the Sangha now gives these to Bhikshu 'So-and-so', and Bhikshu 'So-and-so' should return them to the Sangha. The announcement is made thus. Venerable Sangha, listen! Bhikshu 'So-and-so' has passed away. All his belongings, whether robes or non-robes, should be distributed by the present Sangha; the Sangha now gives these to Bhikshu 'So-and-so', and Bhikshu 'So-and-so'
當還與僧。誰諸長老忍某甲比丘命過，所有若衣、非衣，此現前僧應分；僧今與某甲比丘，某甲比丘當還與僧者默然，誰不忍者說。僧已忍與某甲比丘，某甲比丘當還與僧竟。僧忍，默然故，是事如是持。(分法如前。)
四人直攝物法(以不成差付，直分云：)
大德僧聽！某甲比丘命過，所有若衣、非衣，此現前僧應分。若僧時到，僧忍聽，今現前僧分是衣物。白如是。
大德僧聽！某甲比丘命過，所有若衣、非衣，此現前僧應分，今現前僧分是衣物。誰諸長老忍某甲比丘命過，所有若衣、非衣，此現前僧應分，今現前僧分是衣物者默然，誰不忍者說。僧已忍今現前僧分是衣物竟。僧忍，默然故，是事如是持。(作羯磨已，分法如前。有看病人，應口和賞。)
對首攝物法(若有三人，彼此共三說受。作如是言：)
二長老憶念！某甲比丘命過，所有若衣、非衣，此現前僧應分。此處無僧，此是我等分。(三說。)(二人亦爾，分法如前。有看病人，亦口和賞。)
心念攝物法(若有一人，應心念言：)
某甲比丘命過，所有若衣、非衣，此現前僧應分。此處無僧，此是我分。(三說。分法如前。)
無住處攝物法(時有比丘遊行到無比丘住村，到已命過，不
【現代漢語翻譯】 現代漢語譯本： 當歸還給僧團。哪位長老能容忍某甲（某甲：比丘名）比丘命終后，所有衣物和非衣物，都應由現在的僧團來分配；僧團現在將這些給予某甲比丘，某甲比丘應當歸還給僧團的，請默然，誰不能容忍的請說出來。僧團已經容忍將這些給予某甲比丘，某甲比丘應當歸還給僧團這件事了。僧團容忍，因為默然，這件事就這樣決定了。（分配方法如前所述。） 四人直接處理財物的方法（因為沒有形成差額，直接分配說：） 大德僧團請聽！某甲比丘命終后，所有衣物和非衣物，都應由現在的僧團來分配。如果僧團時機已到，僧團容忍並聽取，現在由現在的僧團來分配這些衣物。稟白完畢。 大德僧團請聽！某甲比丘命終后，所有衣物和非衣物，都應由現在的僧團來分配，現在由現在的僧團來分配這些衣物。哪位長老能容忍某甲比丘命終后，所有衣物和非衣物，都應由現在的僧團來分配，現在由現在的僧團來分配這些衣物的，請默然，誰不能容忍的請說出來。僧團已經容忍現在由現在的僧團來分配這些衣物這件事了。僧團容忍，因為默然，這件事就這樣決定了。（完成羯磨后，分配方法如前所述。如果有照顧病人的人，應當口頭給予酬謝。） 對首處理財物的方法（如果有三人，彼此互相說了三次接受。這樣說：） 兩位長老請憶念！某甲比丘命終后，所有衣物和非衣物，都應由現在的僧團來分配。這裡沒有僧團，這些由我們來分配。（說三次。）（兩人也是這樣，分配方法如前所述。如果有照顧病人的人，也口頭給予酬謝。） 心念處理財物的方法（如果只有一人，應當心中默唸：） 某甲比丘命終后，所有衣物和非衣物，都應由現在的僧團來分配。這裡沒有僧團，這些由我來分配。（說三次。分配方法如前所述。） 沒有住處時處理財物的方法（當時有比丘到達沒有比丘居住的村莊，到達後命終，不
【English Translation】 English version: It should be returned to the Sangha. Which elder can tolerate that after the death of Bhikkhu Mǒu Jiǎ (某甲: a Bhikkhu's name), all robes and non-robes should be distributed by the present Sangha; the Sangha now gives these to Bhikkhu Mǒu Jiǎ, and Bhikkhu Mǒu Jiǎ should return them to the Sangha, please remain silent, whoever cannot tolerate it, please speak up. The Sangha has already tolerated giving these to Bhikkhu Mǒu Jiǎ, and Bhikkhu Mǒu Jiǎ should return them to the Sangha. The Sangha tolerates it, because of silence, this matter is thus decided. (The method of distribution is as described before.) The method of four people directly handling property (because no difference has been formed, directly distribute and say:) Venerable Sangha, please listen! After the death of Bhikkhu Mǒu Jiǎ, all robes and non-robes should be distributed by the present Sangha. If the time is right for the Sangha, the Sangha tolerates and listens, now the present Sangha distributes these robes. The announcement is complete. Venerable Sangha, please listen! After the death of Bhikkhu Mǒu Jiǎ, all robes and non-robes should be distributed by the present Sangha, now the present Sangha distributes these robes. Which elder can tolerate that after the death of Bhikkhu Mǒu Jiǎ, all robes and non-robes should be distributed by the present Sangha, now the present Sangha distributes these robes, please remain silent, whoever cannot tolerate it, please speak up. The Sangha has already tolerated that the present Sangha distributes these robes. The Sangha tolerates it, because of silence, this matter is thus decided. (After completing the Karma, the method of distribution is as described before. If there is a person who took care of the sick, they should be verbally rewarded.) The method of handling property by facing each other (if there are three people, they say 'accept' to each other three times. Say it like this:) Two elders, please remember! After the death of Bhikkhu Mǒu Jiǎ, all robes and non-robes should be distributed by the present Sangha. There is no Sangha here, these will be distributed by us. (Say it three times.) (The same for two people, the method of distribution is as described before. If there is a person who took care of the sick, they should also be verbally rewarded.) The method of handling property by mindfulness (if there is only one person, they should silently think:) After the death of Bhikkhu Mǒu Jiǎ, all robes and non-robes should be distributed by the present Sangha. There is no Sangha here, these will be distributed by me. (Say it three times. The method of distribution is as described before.) The method of handling property when there is no dwelling place (at that time, a Bhikkhu arrived at a village where no Bhikkhus lived, and died after arriving, without
知誰應分此衣缽？白佛。)
佛言：「彼處若有信樂優婆塞、若守園人，彼應賞錄。若有五眾出家人前來者，應與；若無來者，應送與近處僧伽藍。」◎
僧羯磨捲上 大正藏第 40 冊 No. 1809 僧羯磨
僧羯磨卷中(出《四分律》)
西太原寺沙門懷素集
德衣篇第十一
受功德衣白法(律言：若得新衣、若檀越施衣、若糞掃衣。若是新衣、若是故衣，新物帖作凈；若已浣，浣已納作凈。不以邪命得、不以相得、不激發得、不經宿得、不捨墮作凈。即日來應法，四周安緣，五條作十隔；若過是者，亦應受。應自浣染、舒張、碾治，裁作十隔縫治。應在眾僧前受，如是白：)
大德僧聽！今日眾僧受功德衣。若僧時到，僧忍聽，眾僧和合受功德衣。白如是。
差持功德衣人法(律言：應問誰能持功德衣？若言能者，白二差持。應如是作。)
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘，為僧持功德衣。白如是。
大德僧聽！僧差某甲比丘，為僧持功德衣。誰諸長老忍僧差某甲比丘，為僧持功德衣者默然，誰不忍者說。僧已忍差某甲比丘，為僧持功德衣竟。僧忍，默然故，是事如是持。
付功德衣與持衣人法(差已，作白二付
【現代漢語翻譯】 現代漢語譯本 『誰應該得到這件衣缽？』(白佛：稟告佛陀。)
佛說：『那個地方如果有效樂的優婆塞（Upasaka，在家男居士）、或者守園人，就應該賞賜給他們。如果有五眾出家人前來，就應該給他們；如果沒有人來，就應該送到附近的僧伽藍（Sangharama，僧院）。』
僧羯磨捲上 大正藏第 40 冊 No. 1809 僧羯磨
僧羯磨卷中(出自《四分律》)
西太原寺沙門懷素集
德衣篇第十一
受功德衣白法(律中說：如果得到新衣服、或者檀越（Danapati，施主）佈施的衣服、或者糞掃衣。如果是新衣服、如果是舊衣服，新的物品要用布貼上使其成為凈物；如果是已經洗過的，洗過後縫補使其成為凈物。不能通過邪命（不正當的手段）獲得、不能通過占相獲得、不能通過激發（別人的慾望）獲得、不能經過隔夜獲得、不能通過捨墮（懺悔）使其成為凈物。當天來就應該合法，四周安上緣邊，五條袈裟做成十個隔斷；如果超過這個數量，也應該接受。應該自己洗染、舒展、碾平、裁剪做成十個隔斷縫製。應該在眾僧面前接受，像這樣稟告：)
大德僧眾請聽！今天眾僧接受功德衣。如果僧眾認為時機已到，僧眾容忍聽取，眾僧和合接受功德衣。稟告完畢。
差持功德衣人法(律中說：應該問誰能拿著這件功德衣？如果有人說能，就用白二法來委派。應該這樣做。)
大德僧眾請聽！如果僧眾認為時機已到，僧眾容忍聽取，僧眾委派某甲比丘，為僧眾拿著這件功德衣。稟告完畢。
大德僧眾請聽！僧眾委派某甲比丘，為僧眾拿著這件功德衣。哪位長老容忍僧眾委派某甲比丘，為僧眾拿著這件功德衣的就默然，誰不容忍就說出來。僧眾已經容忍委派某甲比丘，為僧眾拿著這件功德衣完畢。僧眾容忍，因為默然的緣故，這件事就這樣決定了。
付功德衣與持衣人法(委派完畢，用白二法交付)
【English Translation】 English version 'Who should receive this robe and bowl?' (Said to the Buddha.)
The Buddha said: 'If there are faithful Upasakas (在家男居士, lay male devotees) or gardeners in that place, they should be rewarded with it. If there are members of the five assemblies of renunciants who come, it should be given to them; if no one comes, it should be sent to a nearby Sangharama (僧院, monastery).'
Sanghakarma, Volume 1 Taisho Tripitaka, Volume 40, No. 1809, Sanghakarma
Sanghakarma, Volume 2 (From the Sarvastivada Vinaya)
Collected by Shramana Huaishu of Xitaiyuan Temple
Chapter 11 on Meritorious Robes
Procedure for Announcing the Acceptance of a Meritorious Robe (The Vinaya says: If one obtains a new robe, or a robe donated by a Danapati (施主, benefactor), or a rag robe. Whether it is a new robe or an old robe, new items should be patched to make it pure; if it has been washed, it should be washed and then patched to make it pure. It should not be obtained through wrong livelihood, not obtained through divination, not obtained through inciting (desire), not obtained overnight, and not made pure through expiation. It should be lawful on the same day, with edges secured on all four sides, and the five-strip robe should be made into ten sections; if it exceeds this number, it should also be accepted. One should wash, dye, stretch, flatten, cut, and sew it into ten sections. It should be accepted in front of the Sangha, announcing as follows:)
Venerable Sangha, please listen! Today the Sangha is accepting a meritorious robe. If the Sangha deems it the right time, may the Sangha be patient and listen, and may the Sangha harmoniously accept the meritorious robe. The announcement is complete.
Procedure for Appointing a Person to Hold the Meritorious Robe (The Vinaya says: One should ask who can hold this meritorious robe? If someone says they can, then the appointment should be made using the 'white two' procedure. It should be done as follows.)
Venerable Sangha, please listen! If the Sangha deems it the right time, may the Sangha be patient and listen, and may the Sangha appoint Bhikshu so-and-so to hold this meritorious robe for the Sangha. The announcement is complete.
Venerable Sangha, please listen! The Sangha is appointing Bhikshu so-and-so to hold this meritorious robe for the Sangha. Those elders who approve of the Sangha appointing Bhikshu so-and-so to hold this meritorious robe for the Sangha, let them be silent; whoever does not approve, let them speak. The Sangha has already approved the appointment of Bhikshu so-and-so to hold this meritorious robe for the Sangha. The Sangha approves, because of the silence, this matter is thus decided.
Procedure for Entrusting the Meritorious Robe to the Person Holding the Robe (Once appointed, use the 'white two' procedure to entrust it.)
。應如是作。)
大德僧聽！此住處僧得可分衣物，現前僧應分。若僧時到，僧忍聽，僧持此衣與某甲比丘，此比丘當持此衣，為僧受作功德衣，於此住處持。白如是。
大德僧聽！此住處僧得可分衣物，現前僧應分。僧今持此衣與某甲比丘，此比丘當持此衣為僧受作功德衣，於此住處持。誰諸長老忍僧持此衣與某甲比丘受作功德衣者默然，誰不忍者說。僧已忍與某甲比丘衣竟。僧忍，默然故，是事如是持。
持衣僧前受法(持衣比丘應起捉衣，隨諸比丘手得及衣，言相了處，作如是言：)
此衣眾僧當受作功德衣，此衣眾僧今受作功德衣，此衣眾僧已受作功德衣竟。(三說。)(彼諸比丘應如是言：)其受者已善受，此中所有功德名稱屬我。(持衣人應答言：)爾。(如是次第乃至下座。受已，得作五事：一、得畜長衣，二、離衣宿，三、得別眾食，四、得展轉食，五、得不囑比丘入聚落。)
差人作功德衣法(律言：若得未成衣，僧應白二差人作。應如是差。)
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘，為僧作功德衣。白如是。
大德僧聽！僧差某甲比丘，為僧作功德衣。誰諸長老忍僧差某甲比丘，為僧作功德衣者默然，誰不忍者說。僧已忍差某甲比丘，為僧
作功德衣竟。僧忍，默然故，是事如是持。(作法如前。)
出功德衣法(彼六群比丘不出功德衣，作如是意：「以久得五事放舍。」佛言：「不應作如是意，聽冬四月竟，僧應出功德衣。」應如是作。)
大德僧聽！今日眾僧出功德衣。若僧時到，僧忍聽，僧今和合出功德衣。白如是。(若不出，過功德衣分齊，突吉羅。有八因緣舍功德衣：一、去，二、竟，三、不竟，四、失，五、斷望，六、聞，七、出界，八、共出。復有二種舍功德衣：持功德衣比丘出界外宿，眾僧和合共出。)
除罪篇第十二
除波羅夷罪法(按律，懺悔有五種：或有犯，自心念懺悔；或有犯小罪，從他懺悔；或有犯中罪，亦從他懺悔；或有犯重罪，從他懺悔；或有犯罪，不可懺悔，此不可懺罪，謂波羅夷。犯波羅夷罪，得法有三：一、犯，覆藏者，與滅擯羯磨；二、犯，不覆藏者，與盡形學悔羯磨；三、學悔人重犯者，與滅擯羯磨。)
與覆藏者作滅擯法(若犯波羅夷覆藏者，僧與作舉、作憶念、與罪已。應如是作。)
大德僧聽！此某甲比丘，犯某波羅夷罪。若僧時到，僧忍聽，僧今與某甲比丘某波羅夷罪滅擯羯磨，不得共住，不得共事。白如是。
大德僧聽！此某甲比丘犯某波羅夷罪；僧
【現代漢語翻譯】 現代漢語譯本 作功德衣完畢。僧眾認可，默不作聲，此事就這樣決定。（作法如前。）
出功德衣法（那六群比丘不出功德衣，心想：『因為已經很久得到五事，所以放棄。』佛說：『不應該這樣想，聽任冬季四個月結束，僧眾應該出功德衣。』應該這樣做。）
大德僧眾請聽！今天眾僧出功德衣。如果僧眾時機已到，僧眾認可，聽任，僧眾現在和合一起出功德衣。稟告如上。（如果不出，超過功德衣的期限，犯突吉羅罪。有八種因緣可以捨棄功德衣：一、離去，二、完畢，三、未完畢，四、遺失，五、斷絕希望，六、聽聞，七、出界，八、共同出。還有兩種捨棄功德衣的情況：持有功德衣的比丘出界外住宿，眾僧和合共同出。）
除罪篇第十二
除波羅夷罪法（按照戒律，懺悔有五種：或者有犯戒，自己內心念誦懺悔；或者有犯小罪，向他人懺悔；或者有犯中等罪，也向他人懺悔；或者有犯重罪，向他人懺悔；或者有犯罪，不可懺悔，這不可懺悔的罪，就是指波羅夷罪（Pārājika）。犯波羅夷罪，處理方法有三種：一、犯戒后隱瞞的，給予滅擯羯磨（Nāsanā-karma）；二、犯戒后不隱瞞的，給予盡形學悔羯磨（Avuṭṭhāna-karma）；三、學悔的人再次犯戒的，給予滅擯羯磨。）
與覆藏者作滅擯法（如果犯波羅夷罪並隱瞞的，僧眾給予作舉、作憶念、給予罪名之後。應該這樣做。）
大德僧眾請聽！這位某甲比丘，犯了某某波羅夷罪。如果僧眾時機已到，僧眾認可，聽任，僧眾現在給予某甲比丘某某波羅夷罪的滅擯羯磨，不得共同居住，不得共同從事事務。稟告如上。
大德僧眾請聽！這位某甲比丘犯了某某波羅夷罪；僧
【English Translation】 English version Having completed the making of the merit robe. The Sangha approves, remaining silent, thus the matter is settled. (The procedure is as before.)
The procedure for distributing the merit robe (Those six monks of the group of six did not distribute the merit robe, thinking: 'Because we have long obtained the five things, we will abandon it.' The Buddha said: 'You should not think like that, allow the four months of winter to end, the Sangha should distribute the merit robe.' It should be done like this.)
Venerable Sangha, please listen! Today the Sangha is distributing the merit robe. If the time is right for the Sangha, the Sangha approves, listen, the Sangha is now harmoniously distributing the merit robe together. Announce as above. (If it is not distributed, exceeding the limit for the merit robe, a Dukkhata offense is committed. There are eight reasons for abandoning the merit robe: 1. Leaving, 2. Completed, 3. Not completed, 4. Lost, 5. Severed hope, 6. Heard, 7. Out of bounds, 8. Distributed together. There are also two situations for abandoning the merit robe: A monk holding the merit robe stays overnight outside the boundary, the Sangha harmoniously distributes it together.)
Chapter Twelve on Removing Offenses
The procedure for removing Pārājika (Defeat) offenses (According to the Vinaya, there are five types of confession: Either there is an offense, one confesses in one's own mind; or there is a minor offense, one confesses to another; or there is a moderate offense, one also confesses to another; or there is a serious offense, one confesses to another; or there is an offense that cannot be confessed, this unconfessable offense refers to Pārājika (Pārājika). There are three ways to deal with committing a Pārājika offense: 1. If the offense is committed and concealed, a Nāsanā-karma (Act of Destruction) is given; 2. If the offense is committed and not concealed, an Avuṭṭhāna-karma (Act of Rehabilitation) is given; 3. If a person undergoing rehabilitation commits the offense again, a Nāsanā-karma is given.)
The procedure for performing Nāsanā-karma (Act of Destruction) for those who conceal (If one commits a Pārājika offense and conceals it, the Sangha gives the act of accusation, the act of remembrance, and the act of assigning the offense. It should be done like this.)
Venerable Sangha, please listen! This monk, named so-and-so, has committed a certain Pārājika offense. If the time is right for the Sangha, the Sangha approves, listen, the Sangha is now giving the Nāsanā-karma (Act of Destruction) for the certain Pārājika offense of the monk named so-and-so, not to live together, not to engage in affairs together. Announce as above.
Venerable Sangha, please listen! This monk, named so-and-so, has committed a certain Pārājika offense; the Sangha
今與某甲比丘某波羅夷罪滅擯羯磨，不得共住，不得共事。誰諸長老忍僧與某甲比丘某波羅夷罪滅擯羯磨，不得共住，不得共事者默然，誰不忍者說。(三說。)僧已忍與某甲比丘某波羅夷罪滅擯羯磨，不得共住，不得共事竟。僧忍，默然故，是事如是持。
與不覆藏者作盡形學悔法(律言：若比丘未犯波羅夷，終不犯；若已犯，都無覆藏心，如法懺悔者，聽僧與彼比丘波羅夷戒羯磨。彼應僧中具儀，作如是乞。)
大德僧聽！我某甲比丘，犯某波羅夷罪，都無覆藏心，今從僧乞波羅夷戒。愿僧與我某甲比丘波羅夷戒，慈愍故。(三說。僧應如是與法。)
大德僧聽！此某甲比丘，犯某波羅夷罪，無覆藏心，今從僧乞波羅夷戒。若僧時到，僧忍聽，僧今與某甲比丘波羅夷戒。白如是。
大德僧聽！此某甲比丘，犯某波羅夷罪，無覆藏心，今從僧乞波羅夷戒；僧今與某甲比丘波羅夷戒。誰諸長老忍僧與某甲比丘波羅夷戒者默然，誰不忍者說。(三說。)僧已忍與某甲比丘波羅夷戒竟。僧忍，默然故，是事如是持。(得波羅夷戒已，當須盡形壽事事隨順行之。隨順行法者：不得授人具足戒；不得與人依止；不得畜沙彌；若差教誡比丘尼，不得受；設差，不應往教誡；不應為僧說戒；不應在僧中問
【現代漢語翻譯】 現代漢語譯本： 現在要對某甲（姓名）比丘進行因某波羅夷罪（Parajika，斷頭罪）而滅擯的羯磨（Karma，業），不得共同居住，不得共同從事事務。哪位長老贊同僧團對某甲比丘因某波羅夷罪而滅擯的羯磨，不得共同居住，不得共同從事事務的，請默然；哪位不贊同的，請說出來。（重複三次）僧團已經贊同對某甲比丘因某波羅夷罪而滅擯的羯磨，不得共同居住，不得共同從事事務完畢。僧團贊同，因為默然的緣故，此事就這樣執行。
對於沒有覆藏罪行的人，作盡形壽學悔法（律中說：如果比丘未犯波羅夷罪，最終也不會犯；如果已經犯了，但完全沒有覆藏的心，如法懺悔的，允許僧團給予這位比丘波羅夷戒的羯磨。他應該在僧團中具足威儀，像這樣乞求。）
大德僧團請聽！我某甲比丘，犯了某波羅夷罪，完全沒有覆藏的心，現在向僧團乞求波羅夷戒。愿僧團給予我某甲比丘波羅夷戒，因為慈悲憐憫的緣故。（重複三次。僧團應該像這樣給予戒法。）
大德僧團請聽！這位某甲比丘，犯了某波羅夷罪，沒有覆藏的心，現在向僧團乞求波羅夷戒。如果僧團時機已到，僧團贊同聽取，僧團現在給予某甲比丘波羅夷戒。稟白如上。
大德僧團請聽！這位某甲比丘，犯了某波羅夷罪，沒有覆藏的心，現在向僧團乞求波羅夷戒；僧團現在給予某甲比丘波羅夷戒。哪位長老贊同僧團給予某甲比丘波羅夷戒的，請默然；哪位不贊同的，請說出來。（重複三次）僧團已經贊同給予某甲比丘波羅夷戒完畢。僧團贊同，因為默然的緣故，此事就這樣執行。（得到波羅夷戒后，應當終身事事隨順奉行。隨順奉行的方法是：不得授予他人具足戒；不得給予他人依止；不得畜養沙彌（Sramanera，小沙彌）；如果被差遣教誡比丘尼（Bhikkhuni，女比丘），不得接受；即使被差遣，也不應該前去教誡；不應該為僧團說戒；不應該在僧團中提問
【English Translation】 English version: Now, for Bhikkhu (monk) so-and-so, let us perform the Karma (action) of expulsion due to a certain Parajika (defeat) offense, so that he may not live together with us, nor share our affairs. Which of you elders approves of the Sangha (community) performing the Karma of expulsion due to a certain Parajika offense for Bhikkhu so-and-so, so that he may not live together with us, nor share our affairs, let him be silent; whoever does not approve, let him speak. (Repeat three times.) The Sangha has approved the Karma of expulsion due to a certain Parajika offense for Bhikkhu so-and-so, so that he may not live together with us, nor share our affairs. The Sangha approves, therefore it is silent; this matter is thus carried out.
For one who has not concealed their offense, the lifelong practice of repentance (the Vinaya (monastic code) says: If a Bhikkhu has not committed a Parajika offense, he will ultimately not commit one; if he has committed one, but has no intention of concealing it, and repents according to the Dharma (teachings), the Sangha is permitted to grant that Bhikkhu the Parajika precepts Karma. He should be present in the Sangha with proper conduct, and beg in this way.)
Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed a certain Parajika offense, but have no intention of concealing it, and now beg the Sangha for the Parajika precepts. May the Sangha grant me, Bhikkhu so-and-so, the Parajika precepts, out of compassion. (Repeat three times. The Sangha should grant the precepts in this way.)
Venerable Sangha, please listen! This Bhikkhu so-and-so has committed a certain Parajika offense, has no intention of concealing it, and now begs the Sangha for the Parajika precepts. If the Sangha is ready, let the Sangha listen and approve, the Sangha now grants Bhikkhu so-and-so the Parajika precepts. The announcement is thus.
Venerable Sangha, please listen! This Bhikkhu so-and-so has committed a certain Parajika offense, has no intention of concealing it, and now begs the Sangha for the Parajika precepts; the Sangha now grants Bhikkhu so-and-so the Parajika precepts. Which of you elders approves of the Sangha granting Bhikkhu so-and-so the Parajika precepts, let him be silent; whoever does not approve, let him speak. (Repeat three times.) The Sangha has approved the granting of the Parajika precepts to Bhikkhu so-and-so. The Sangha approves, therefore it is silent; this matter is thus carried out. (Having received the Parajika precepts, one should follow and practice them in all matters for the rest of one's life. The methods of following and practicing are: one may not ordain others; one may not give dependence to others; one may not keep a Sramanera (novice monk); if appointed to instruct Bhikkhunis (nuns), one may not accept; even if appointed, one should not go to instruct; one should not recite the precepts for the Sangha; one should not ask questions in the Sangha
答毗尼；不應受僧差使作知事人；不應受僧差別處斷事；不應受僧差使命；不應早入聚落，逼暮還；當親近比丘；不得親近外道、白衣；當順從比丘法；不得說餘俗語；不得眾中誦律，若無能誦者聽；不得更犯此罪；余亦不應犯，若相似、若從此生、若重於此者；不得非僧羯磨及作羯磨者；不得受清凈比丘敷坐具、洗足水、拭革屣、揩摩身、及禮拜、迎逆、問訊；不應受清凈比丘捉衣缽；不得舉清凈比丘為作憶念、作自言治；不應證正人事；不得遮清凈比丘說戒自恣；不得與清凈比丘共諍。與波羅夷戒比丘，僧說戒及羯磨時，來與不來，眾僧無犯。)
與學悔人重犯者作滅擯法(諸比丘言：「若與波羅夷戒比丘重犯，復得與波羅夷戒不？」佛言：「不應爾，應滅擯。」與作舉等，應如是作。)
大德僧聽！此某甲比丘，犯某波羅夷罪，無覆藏心，已從僧乞波羅夷戒；僧已與某甲比丘波羅夷戒。此比丘于學悔中，重犯某波羅夷罪。若僧時到，僧忍聽，僧今與某甲比丘重犯某波羅夷罪滅擯羯磨，不得共住，不得共事。白如是。
大德僧聽！此某甲比丘，犯某波羅夷罪，無覆藏心，已從僧乞波羅夷戒；僧已與某甲比丘波羅夷戒。此比丘于學悔中，重犯某波羅夷罪；僧今與某甲比丘重犯某波羅夷罪滅擯羯磨
【現代漢語翻譯】 現代漢語譯本： 答：不應該接受僧團的差遣去擔任知事人（寺院執事）；不應該接受僧團的差遣去處理判決事務；不應該接受僧團的差遣執行任務；不應該過早進入村落，傍晚才返回；應當親近比丘（出家男子）；不得親近外道（佛教以外的宗教）和在家居士；應當順從比丘的戒律；不得說世俗的言語；不得在眾人之中誦讀戒律，如果沒有能誦讀的人則可以；不得再犯此罪；其他人也不應該犯，無論是相似的罪、由此罪衍生的罪，還是比此罪更重的罪；不得誹謗僧團的羯磨（僧團會議）以及主持羯磨的人；不得接受清凈比丘提供的敷設坐具、洗腳水、擦拭鞋子的服務、按摩身體、以及禮拜、迎接、問候；不應該接受清凈比丘遞送衣缽；不得舉發清凈比丘，為他進行憶念（提醒過失）、進行自我申辯；不應該證明他人的人事糾紛；不得阻止清凈比丘說戒和自恣（僧眾自我反省）；不得與清凈比丘爭論。對於犯了波羅夷戒（斷頭罪）的比丘，僧團說戒和羯磨時，他來與不來，僧眾都沒有罪過。
對於學習懺悔的人再次犯戒，應執行滅擯法（驅逐出僧團）（諸位比丘問：『如果已經犯了波羅夷戒的比丘再次犯戒，還能再給他波羅夷戒嗎？』佛說：『不應該這樣，應該滅擯。』對於進行舉罪等，應該這樣做。）
大德僧團請聽！這位某甲比丘，犯了某項波羅夷罪，沒有隱瞞，已經向僧團請求波羅夷戒；僧團已經給予某甲比丘波羅夷戒。這位比丘在學習懺悔期間，再次犯了某項波羅夷罪。如果僧團認為時機已到，僧團忍可，僧團現在對某甲比丘再次犯某項波羅夷罪執行滅擯羯磨，不得共同居住，不得共同從事事務。稟白完畢。
大德僧團請聽！這位某甲比丘，犯了某項波羅夷罪，沒有隱瞞，已經向僧團請求波羅夷戒；僧團已經給予某甲比丘波羅夷戒。這位比丘在學習懺悔期間，再次犯了某項波羅夷罪；僧團現在對某甲比丘再次犯某項波羅夷罪執行滅擯羯磨。
【English Translation】 English version: Answer: One should not accept being sent by the Sangha to serve as a steward (someone who manages affairs in the monastery); one should not accept being sent by the Sangha to handle judgment matters; one should not accept being sent by the Sangha to carry out tasks; one should not enter villages too early and return late in the evening; one should be close to Bhikkhus (ordained monks); one should not be close to non-Buddhists (followers of other religions) and laypeople; one should follow the rules of the Bhikkhus; one should not speak worldly language; one should not recite the Vinaya (monastic rules) in public unless there is no one else who can; one should not commit this offense again; others should also not commit it, whether it is a similar offense, an offense arising from this one, or an offense more serious than this one; one should not slander the Sangha's Karma (formal act of the Sangha) or those who perform the Karma; one should not accept the offering of a seat, water for washing feet, a towel for wiping shoes, a massage, or prostrations, greetings, and inquiries from pure Bhikkhus; one should not accept the handing of robes and bowls from pure Bhikkhus; one should not accuse pure Bhikkhus, conduct remembrance (reminding of faults), or self-defense for them; one should not testify in personal disputes; one should not prevent pure Bhikkhus from reciting the precepts and Pavarana (self-criticism); one should not argue with pure Bhikkhus. Regarding a Bhikkhu who has committed a Parajika offense (expulsion offense), whether he attends or does not attend the Sangha's recitation of precepts and Karma, the Sangha is without fault.
For someone learning repentance who commits the offense again, the act of banishment should be performed (The Bhikkhus asked: 'If a Bhikkhu who has committed a Parajika offense commits the offense again, can he be given the Parajika precepts again?' The Buddha said: 'It should not be so; he should be banished.' For performing accusation, etc., it should be done in this way.)
Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a certain Parajika offense, without concealment, and has already requested the Parajika precepts from the Sangha; the Sangha has already given the Parajika precepts to this Bhikkhu. This Bhikkhu, while learning repentance, has committed a certain Parajika offense again. If the Sangha deems it the right time, and the Sangha approves, the Sangha now performs the act of banishment for this Bhikkhu named so-and-so for committing a certain Parajika offense again, not to live together, not to engage in affairs together. This is announced.
Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a certain Parajika offense, without concealment, and has already requested the Parajika precepts from the Sangha; the Sangha has already given the Parajika precepts to this Bhikkhu. This Bhikkhu, while learning repentance, has committed a certain Parajika offense again; the Sangha now performs the act of banishment for this Bhikkhu named so-and-so for committing a certain Parajika offense again.
，不得共住，不得共事。誰諸長老忍僧與某甲比丘重犯某波羅夷罪滅擯羯磨，不得共住，不得共事者默然，誰不忍者說。(三說。)僧已忍與某甲比丘重犯某波羅夷罪滅擯羯磨，不得共住，不得共事竟。僧忍，默然故，是事如是持。
除僧殘罪法(羯磨有五：一、覆藏；二、若行中重犯者，作覆藏本日治；三、摩那埵；四、若行中重犯者，作摩那埵本日治；五、出罪。但覆藏人有其二種：一者，得法重犯羯磨，或四或五；二者，得法不重犯羯磨，有三發露亦二種：一者，得法重犯羯磨，有三；二者，得法不重犯羯磨，有二。)
與覆藏法(律言：若比丘犯僧殘罪，謂犯波羅夷、偷蘭遮乃至惡說，覆藏者，是謂不覆藏。若比丘犯僧殘罪，若作僧殘意覆藏，應教作突吉羅懺，悔已與覆藏；犯波逸提乃至惡說亦如是。若犯僧殘，不憶犯數、不憶日數者，應與清凈已來覆藏；若憶犯數、不憶日數者，亦與清凈已來覆藏；若憶日數、不憶犯數者，應數日與覆藏。疑、不疑，識、不識，亦如是。彼比丘應僧中具儀，作如是乞：)
大德僧聽！我某甲比丘，犯某僧殘罪覆藏(若干日，應隨覆藏年月日長短稱之。下並同此)。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，今從僧乞覆藏羯磨。愿僧與我某甲比丘隨覆
【現代漢語翻譯】 現代漢語譯本： 不得共同居住，不得共同從事事務。哪位長老認可僧團對某甲（姓名）比丘重犯某波羅夷罪（斷頭罪）的滅擯羯磨（驅逐儀式），即不得共同居住，不得共同從事事務的，請保持沉默；哪位不認可的，請說出來。（重複三次。）僧團已經認可對某甲比丘重犯某波羅夷罪的滅擯羯磨，即不得共同居住，不得共同從事事務的決定。僧團認可，因為大家保持沉默，此事就這樣決定了。
去除僧殘罪（僅次於波羅夷罪的重罪）的方法（羯磨有五種：一、覆藏；二、如果在行法期間重犯，則進行覆藏本日治；三、摩那埵（懺悔期）；四、如果在行法期間重犯，則進行摩那埵本日治；五、出罪。但覆藏罪有兩種情況：一者，獲得行法資格後重犯的羯磨，有四種或五種；二者，獲得行法資格后未重犯的羯磨，有三種。發露（坦白）也有兩種：一者，獲得行法資格後重犯的羯磨，有三種；二者，獲得行法資格后未重犯的羯磨，有兩種。）
給予覆藏法（戒律說：如果比丘犯了僧殘罪，比如犯了波羅夷罪、偷蘭遮罪（中等罪）乃至惡說罪，隱瞞不說的，這叫做覆藏。如果比丘犯了僧殘罪，如果以僧殘罪的心態去隱瞞，應該教他做突吉羅（輕罪）懺悔，懺悔后給予覆藏；犯了波逸提罪（較輕罪）乃至惡說罪也一樣。如果犯了僧殘罪，不記得犯了多少次、不記得過了多少天的，應該給予從清凈之日以來的覆藏；如果記得犯了多少次、不記得過了多少天的，也給予從清凈之日以來的覆藏；如果記得過了多少天、不記得犯了多少次的，應該按天數給予覆藏。懷疑或不懷疑，知道或不知道，也一樣。這位比丘應該在僧團中具足威儀，這樣乞求：）
尊敬的僧團請聽！我某甲比丘，犯了某僧殘罪，覆藏了（若干日，應該根據覆藏的年月日長短來稱說。下文都與此相同）。我某甲比丘，犯了某僧殘罪，隨覆藏了（若干）日，現在向僧團乞求覆藏羯磨。希望僧團給予我某甲比丘隨覆
【English Translation】 English version: They must not live together, they must not share activities. Whoever among the elders approves of the Sangha performing the act of banishment (Nirvasana Karma) against the Bhikshu named 'So-and-so' (name) who has committed a Parajika offense (an offense leading to expulsion) again, meaning they must not live together, they must not share activities, let them remain silent; whoever does not approve, let them speak. (Repeat three times.) The Sangha has approved the act of banishment against the Bhikshu named 'So-and-so' who has committed a Parajika offense again, meaning they must not live together, they must not share activities. The Sangha approves, because they remain silent, this matter is thus decided.
Methods for removing Sanghavasesa offenses (serious offenses second only to Parajika) (There are five types of Karma: 1. Concealment; 2. If one commits a repeated offense during the period of practice, perform the 'concealment of that day' treatment; 3. Manatva (period of penance); 4. If one commits a repeated offense during the period of practice, perform the 'Manatva of that day' treatment; 5. Expiation. However, there are two types of concealment: 1. Karma for repeated offenses after obtaining the right to practice, with four or five types; 2. Karma for non-repeated offenses after obtaining the right to practice, with three types. Confession also has two types: 1. Karma for repeated offenses after obtaining the right to practice, with three types; 2. Karma for non-repeated offenses after obtaining the right to practice, with two types.)
Granting the Concealment Procedure (The Vinaya states: If a Bhikshu commits a Sanghavasesa offense, such as committing a Parajika offense, a Thullanacca offense (a medium offense), or even an evil speech offense, and conceals it, this is called concealment. If a Bhikshu commits a Sanghavasesa offense, and conceals it with the intention of concealing a Sanghavasesa offense, he should be taught to confess a Dukkata offense (a minor offense), and after confessing, grant him concealment; the same applies to committing a Pacittiya offense (a lighter offense) or even an evil speech offense. If one commits a Sanghavasesa offense and does not remember the number of offenses or the number of days, he should be granted concealment from the time of purification; if he remembers the number of offenses but does not remember the number of days, he should also be granted concealment from the time of purification; if he remembers the number of days but does not remember the number of offenses, he should be granted concealment according to the number of days. The same applies to doubt or no doubt, knowing or not knowing. That Bhikshu should be dignified in the Sangha and make such a request:)
Venerable Sangha, please listen! I, the Bhikshu named 'So-and-so' (name), have committed a certain Sanghavasesa offense and concealed it for (a certain number of days, which should be stated according to the length of the concealed years, months, and days. The following is the same). I, the Bhikshu named 'So-and-so', have committed a certain Sanghavasesa offense and have concealed it for (a certain number of) days, and now I request the concealment Karma from the Sangha. May the Sangha grant me, the Bhikshu named 'So-and-so', the concealment
藏(若干)日羯磨，慈愍故。(三說。僧應如是與法。)
大德僧聽！此某甲比丘，犯某僧殘罪覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，今從僧乞覆藏羯磨。若僧時到，僧忍聽，僧與某甲比丘隨覆藏(若干)日羯磨。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，今從僧乞覆藏羯磨；僧與某甲比丘隨覆藏(若干)日羯磨。誰諸長老忍僧與某甲比丘隨覆藏(若干)日羯磨者默然，誰不忍者說。(三說。)僧已忍與某甲比丘隨覆藏(若干)日羯磨竟。僧忍，默然故，是事如是持。
白僧行覆藏行法(彼得法已，即欲行者，僧中具儀，作如是白：)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘，隨覆藏(若干)日羯磨。我今行覆藏法，愿僧憶持。(三說。)(彼白行已，具行七五之行。其七五行，已如上明。彼至清凈比丘所，一一如弟子于和上所行弟子法。有八事失夜：一、往余寺不白，二、有客比丘來不白，三、有緣事自出界不白，四、寺內徐行比丘不白，五、病不遣信白，六、二三人共一屋宿，七、在無
【現代漢語翻譯】 現代漢語譯本： 藏匿（若干）日的羯磨，因為慈悲憐憫的緣故。（重複三次。僧團應該這樣給予羯磨。）
大德僧眾請聽！這位名叫某甲的比丘，犯了某種僧殘罪，並且覆藏（若干）日。這位名叫某甲的比丘，犯了某種僧殘罪，隨其覆藏（若干）日，現在向僧團請求覆藏羯磨。如果僧團時機已到，僧團容忍聽許，僧團就給予某甲比丘隨其覆藏（若干）日的羯磨。稟白如上。
大德僧眾請聽！這位名叫某甲的比丘，犯了某種僧殘罪，覆藏（若干）日。這位名叫某甲的比丘，犯了某種僧殘罪，隨其覆藏（若干）日，現在向僧團請求覆藏羯磨；僧團將給予某甲比丘隨其覆藏（若干）日的羯磨。哪位長老容忍僧團給予某甲比丘隨其覆藏（若干）日的羯磨就默然，哪位不容忍者請說。（重複三次。）僧團已經容忍給予某甲比丘隨其覆藏（若干）日的羯磨完畢。僧團容忍，因為默然的緣故，這件事就這樣持守。
稟白僧團，將要實行覆藏行法（當他獲得此法后，即將要實行時，僧團中具足儀式，作如下稟白：）
大德僧眾請聽！我，名叫某甲的比丘，犯了某種僧殘罪，覆藏（若干）日。我，名叫某甲的比丘，犯了某種僧殘罪，隨其覆藏（若干）日，已經向僧團請求覆藏羯磨；僧團已經給予我，名叫某甲的比丘，隨其覆藏（若干）日的羯磨。我現在實行覆藏法，希望僧團憶念並持守。（重複三次。）（他稟白實行后，具足實行七日和五日的行法。這七日和五日的行法，已經在上面詳細說明。他到清凈比丘那裡，一一像弟子對待和尚那樣實行弟子法。有八件事會失去夜晚的計算：一、前往其他寺廟不稟白，二、有客比丘來不稟白，三、有因緣的事情自己出界不稟白，四、在寺內緩慢行走的比丘不稟白，五、生病不派人送信稟白，六、兩三個人共住一個房間，七、在沒有
【English Translation】 English version: The Karma of Concealment for (a certain number of) days, due to compassion and mercy. (Said three times. The Sangha should grant the Karma in this way.)
O venerable Sangha, listen! This Bhikkhu named 'So-and-so' has committed a Sanghadisesa offense and concealed it for (a certain number of) days. This Bhikkhu named 'So-and-so', having concealed the Sanghadisesa offense for (a certain number of) days, now requests the Karma of Concealment from the Sangha. If it is the Sangha's time, may the Sangha consent to listen, and the Sangha will grant Bhikkhu 'So-and-so' the Karma of Concealment for (a certain number of) days. This is the announcement.
O venerable Sangha, listen! This Bhikkhu named 'So-and-so' has committed a Sanghadisesa offense and concealed it for (a certain number of) days. This Bhikkhu named 'So-and-so', having concealed the Sanghadisesa offense for (a certain number of) days, now requests the Karma of Concealment from the Sangha; the Sangha will grant Bhikkhu 'So-and-so' the Karma of Concealment for (a certain number of) days. Those venerable ones who approve of the Sangha granting Bhikkhu 'So-and-so' the Karma of Concealment for (a certain number of) days, let them remain silent; those who do not approve, let them speak. (Said three times.) The Sangha has approved the granting of the Karma of Concealment for (a certain number of) days to Bhikkhu 'So-and-so'. The Sangha approves, therefore it is silent; thus, this matter is upheld.
Announcing to the Sangha the practice of Concealment (When he has received this, and is about to practice it, with full ceremony in the Sangha, he makes the following announcement:)
O venerable Sangha, listen! I, the Bhikkhu named 'So-and-so', have committed a Sanghadisesa offense and concealed it for (a certain number of) days. I, the Bhikkhu named 'So-and-so', having concealed the Sanghadisesa offense for (a certain number of) days, have already requested the Karma of Concealment from the Sangha; the Sangha has already granted me, the Bhikkhu named 'So-and-so', the Karma of Concealment for (a certain number of) days. I am now practicing the practice of Concealment, may the Sangha remember and uphold it. (Said three times.) (After he announces the practice, he fully practices the seven-day and five-day practices. These seven-day and five-day practices have already been explained in detail above. He goes to the pure Bhikkhus, and in every way practices the duties of a disciple towards his preceptor. There are eight things that cause the loss of a night's count: 1. Going to another monastery without informing, 2. A guest Bhikkhu arriving without informing, 3. Leaving the boundary on one's own account without informing, 4. A Bhikkhu walking slowly within the monastery without informing, 5. Being sick without sending a messenger to inform, 6. Two or three people sharing one room, 7. Being in a place without
比丘處住，八、不半月說戒時白；是為八事失夜。隨違一事，失一夜，得突吉羅罪。)
半月說戒白法(佛遣半月說戒時白。彼至僧中，具儀作如是白：)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘已行(若干)日，未行(若干)日，白大德僧令知，我行覆藏。(往余寺等白法大同，應知。)
白停行法(若大眾難集、若不欲行、若彼人軟弱多有羞愧，應至一清凈比丘所，具儀白言：)
大德上座！我某甲比丘，今日舍教敕不作。
白行行法(若欲行時，應至一清凈比丘所，具儀白言：)
大德上座！我某甲比丘，今日隨所教敕當作。(作是白已，如前行之。)
行法滿已白僧停法(若行法滿，即應白僧。應至僧中，具儀白言：)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我今行覆藏法竟，愿僧憶持。(三說。)
與壞覆藏者本日治法(彼比丘行覆時，更重犯。佛言：「聽僧為彼比丘作本日治白四羯
【現代漢語翻譯】 現代漢語譯本： 比丘居住處，有八種情況會導致失去夜晚（即失去一晚的修行功德）：不舉行半月誦戒時進行宣告。這被稱為八事失夜。每違反其中一項，就失去一夜，並得到突吉羅罪（Dukkata，一種輕微的罪過）。
半月誦戒宣告法（佛陀允許半月誦戒時進行宣告。該比丘到達僧團中，按照儀軌作如下宣告：）
『大德僧眾請聽！我某甲（姓名）比丘，犯了某僧殘罪（Sanghavasesa，一種較重的罪過），覆蓋隱藏了（若干）日。我某甲比丘，犯了某僧殘罪，隨覆蓋隱藏了（若干）日，已經向僧團請求覆蓋隱藏羯磨（Kamma，一種儀式）；僧團已經給予我某甲比丘隨覆蓋隱藏（若干）日的羯磨。我某甲比丘已經修行了（若干）日，還未修行（若干）日，向大德僧眾宣告，讓我進行覆蓋隱藏。』（前往其他寺廟等宣告方法大同小異，應當知曉。）
宣告停止行法（如果大眾難以聚集、或者不想修行、或者那個人軟弱且多有羞愧，應當前往一位清凈的比丘處，按照儀軌宣告說：）
『大德上座（長老）！我某甲比丘，今日捨棄教敕而不去做。』
宣告進行行法（如果想要修行時，應當前往一位清凈的比丘處，按照儀軌宣告說：）
『大德上座！我某甲比丘，今日將隨所教敕而去做。』（作此宣告后，如前修行。）
行法圓滿後向僧團宣告停止行法（如果行法圓滿，就應當向僧團宣告。應當到達僧團中，按照儀軌宣告說：）
『大德僧眾請聽！我某甲比丘，犯了某僧殘罪，覆蓋隱藏了（若干）日。我某甲比丘犯了某僧殘罪，隨覆蓋隱藏了（若干）日，已經向僧團請求覆蓋隱藏羯磨；僧團已經給予我某甲比丘隨覆蓋隱藏（若干）日的羯磨。我今修行覆蓋隱藏法完畢，愿僧團憶持。（三次宣告。）』
對於破壞覆蓋隱藏者，給予本日治療法（該比丘在修行覆蓋隱藏期間，再次犯戒。佛陀說：『允許僧團為該比丘作本日治療的宣告四次羯磨。』）
【English Translation】 English version: When a Bhikkhu (monk) dwells, there are eight instances of losing the night (i.e., losing the merit of one night's practice): declaring when the Patimokkha (code of monastic rules) is not recited every half-month. These are called the eight instances of losing the night. For each violation, one loses a night and incurs a Dukkata (minor offense).
The declaration for the Patimokkha recitation every half-month (The Buddha allowed a declaration to be made when reciting the Patimokkha every half-month. The Bhikkhu arrives in the Sangha (monastic community), and according to the proper procedure, makes the following declaration:)
'Venerable Sangha, please listen! I, Bhikkhu (name), have committed a Sanghavasesa (serious offense requiring formal meeting of the Sangha) offense, and concealed it for (number) days. I, Bhikkhu, having committed a Sanghavasesa offense, and having concealed it for (number) days, have requested a concealment Kamma (formal act of the Sangha); the Sangha has granted me, Bhikkhu, a concealment Kamma for (number) days. I, Bhikkhu, have practiced for (number) days, and have not yet practiced for (number) days, I declare to the Venerable Sangha, allowing me to undergo concealment.' (The method of declaration when going to other monasteries is largely the same, it should be known.)
Declaration for suspending the practice (If the assembly is difficult to gather, or if one does not wish to practice, or if that person is weak and very ashamed, one should go to a pure Bhikkhu and, according to the proper procedure, declare:)
'Venerable Elder! I, Bhikkhu (name), today abandon the instruction and do not act accordingly.'
Declaration for undertaking the practice (If one wishes to practice, one should go to a pure Bhikkhu and, according to the proper procedure, declare:)
'Venerable Elder! I, Bhikkhu (name), today will act according to the instructions given.' (Having made this declaration, practice as before.)
Declaration to the Sangha to suspend the practice after the practice is completed (If the practice is completed, one should declare to the Sangha. One should arrive in the Sangha and, according to the proper procedure, declare:)
'Venerable Sangha, please listen! I, Bhikkhu (name), have committed a Sanghavasesa offense, and concealed it for (number) days. I, Bhikkhu, having committed a Sanghavasesa offense, and having concealed it for (number) days, have requested a concealment Kamma; the Sangha has granted me, Bhikkhu, a concealment Kamma for (number) days. I have now completed the practice of concealment, may the Sangha remember this. (Declare three times.)'
For one who violates the concealment, the treatment for that day (If the Bhikkhu commits another offense during the period of concealment, the Buddha said: 'The Sangha is allowed to perform a declaration Kamma four times for the treatment of that day for that Bhikkhu.')
磨。」此是新罪與舊罪合治。應至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘，罪覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，今從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨。(若重犯新罪不覆藏者，但與舊犯本日治。乞及與者，皆應知之。)愿僧與我某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨，慈愍故。(三說。僧如是與。)
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，今從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨。若僧時到，僧忍聽，僧與某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏時，中間更
【現代漢語翻譯】 現代漢語譯本： 『磨』。這是新罪和舊罪合併處理。應該到僧團中，按照儀軌這樣請求：
『各位大德僧眾請聽！我某甲(姓名)比丘(bhiksu，佛教出家男眾)，犯了某僧殘(samghāvaśeṣa，僅次於波羅夷的重罪)罪，隱瞞了（若干）天。我某甲比丘，犯了某僧殘罪，隨著隱瞞了（若干）天，已經向僧團請求覆藏羯磨(pracchādanā-karma，一種懺悔儀式)；僧團已經給予我某甲比丘隨著隱瞞（若干）天的羯磨。我某甲比丘在進行覆藏期間，中間又再次犯了某僧殘罪，隱瞞了（若干）天，現在向僧團請求先前所犯、中間重犯的某僧殘罪隱瞞（若干）天以及覆藏本日的治療羯磨。（如果重犯的新罪沒有隱瞞，只給予舊犯本日的治療。請求的人和給予的人，都應該知道這些。）愿僧團慈悲憐憫，給予我某甲比丘先前所犯、中間重犯的隱瞞（若干）天以及覆藏本日的治療羯磨。』（重複三次。僧團就這樣給予。）
『各位大德僧眾請聽！這位某甲比丘，犯了某僧殘罪，隱瞞了（若干）天。這位某甲比丘，犯了某僧殘罪，隨著隱瞞了（若干）天，已經向僧團請求覆藏羯磨；僧團已經給予某甲比丘隨著隱瞞（若干）天的羯磨。這位某甲比丘在進行覆藏期間，中間又再次犯了某僧殘罪，隱瞞了（若干）天，現在向僧團請求先前所犯、中間重犯的某僧殘罪隱瞞（若干）天以及覆藏本日的治療羯磨。如果僧團時間已到，僧團允許，僧團給予某甲比丘先前所犯、中間重犯的隱瞞（若干）天以及覆藏本日的治療羯磨。稟白如是。』
『各位大德僧眾請聽！這位某甲比丘，犯了某僧殘罪，隱瞞了（若干）天。這位某甲比丘，犯了某僧殘罪，隨著隱瞞了（若干）天，已經向僧團請求覆藏羯磨；僧團已經給予某甲比丘隨著隱瞞（若干）天的羯磨。這位某甲比丘在進行覆藏期間，中間又
【English Translation】 English version: 『Mo.』 This is the combined treatment of new and old offenses. One should go to the Sangha (Buddhist monastic community) and, according to the proper procedure, make such a request:
『Venerable Sangha, please listen! I, Bhiksu (Buddhist monk) so-and-so, have committed a certain Samghāvaśeṣa (a serious offense second only to Pārājika) offense and concealed it for (number) days. I, Bhiksu so-and-so, having committed a certain Samghāvaśeṣa offense and concealed it for (number) days, have already requested Pracchādanā-karma (covering up ceremony, a type of repentance ritual) from the Sangha; the Sangha has already granted me, Bhiksu so-and-so, the karma of covering up for (number) days. While I, Bhiksu so-and-so, was undergoing the period of covering up, I committed another Samghāvaśeṣa offense and concealed it for (number) days. Now I request from the Sangha the treatment karma for the previous offense, the intervening repeated Samghāvaśeṣa offense concealed for (number) days, and the treatment karma for the present day of covering up. (If the newly committed offense is not concealed, only the treatment for the old offense on the present day is given. Both the one who requests and the one who grants should be aware of this.) May the Sangha, out of compassion, grant me, Bhiksu so-and-so, the treatment karma for the previous offense, the intervening repeated offense concealed for (number) days, and the treatment karma for the present day of covering up.』 (Said three times. The Sangha grants it in this way.)
『Venerable Sangha, please listen! This Bhiksu so-and-so has committed a certain Samghāvaśeṣa offense and concealed it for (number) days. This Bhiksu so-and-so, having committed a certain Samghāvaśeṣa offense and concealed it for (number) days, has already requested Pracchādanā-karma from the Sangha; the Sangha has already granted Bhiksu so-and-so the karma of covering up for (number) days. While this Bhiksu so-and-so was undergoing the period of covering up, he committed another Samghāvaśeṣa offense and concealed it for (number) days. Now he requests from the Sangha the treatment karma for the previous offense, the intervening repeated Samghāvaśeṣa offense concealed for (number) days, and the treatment karma for the present day of covering up. If it is the Sangha's time, and the Sangha agrees, let the Sangha grant Bhiksu so-and-so the treatment karma for the previous offense, the intervening repeated offense concealed for (number) days, and the treatment karma for the present day of covering up. This is the announcement.』
『Venerable Sangha, please listen! This Bhiksu so-and-so has committed a certain Samghāvaśeṣa offense and concealed it for (number) days. This Bhiksu so-and-so, having committed a certain Samghāvaśeṣa offense and concealed it for (number) days, has already requested Pracchādanā-karma from the Sangha; the Sangha has already granted Bhiksu so-and-so the karma of covering up for (number) days. While this Bhiksu so-and-so was undergoing the period of covering up, he
重犯某僧殘罪覆藏(若干)日，今從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨；僧與某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨。誰諸長老忍僧與某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨者默然，誰不忍者說。(三說。)僧已忍與某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟。僧忍，默然故，是事如是持。(若更重重犯者，與法準知。白行等法，隨事具牒之。)
與不壞覆藏者摩那埵法(但摩那埵有其二位：一、不壞覆法，二、壞覆法。彼不壞覆法比丘行覆藏竟，佛言：「聽僧與作六夜摩那埵。」應僧中具儀，作如是乞。)
大德僧聽！我某甲比丘，某犯僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏竟，今從僧乞六夜摩那埵。愿僧與我某甲比丘六夜摩那埵，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏竟，今從僧乞六夜摩那埵。若僧時到，僧忍聽，僧與某
【現代漢語翻譯】 現代漢語譯本： 某位比丘再犯了僧殘罪，並隱瞞了（若干）天。現在他向僧團請求對之前犯下的、中間再犯的僧殘罪，以及隱瞞的（若干）天，和隱瞞罪行的當天進行羯磨（羯磨指僧團的宗教儀式）。僧團應給予某甲比丘對之前犯下的、中間再犯的僧殘罪，以及隱瞞的（若干）天，和隱瞞罪行的當天進行羯磨。哪位長老同意僧團給予某甲比丘對之前犯下的、中間再犯的僧殘罪，以及隱瞞的（若干）天，和隱瞞罪行的當天進行羯磨，就請默然；誰不同意，請說出來。（重複三次。）僧團已經同意給予某甲比丘對之前犯下的、中間再犯的僧殘罪，以及隱瞞的（若干）天，和隱瞞罪行的當天進行羯磨。僧團同意，因為大家都默然，此事就這樣決定。 （如果再三重複犯錯，也應按照此法處理。關於白法等其他行為，應根據具體情況詳細說明。） 對於沒有破壞覆藏的比丘，給予摩那埵法（摩那埵有兩種情況：一、沒有破壞覆藏法，二、破壞覆藏法。對於沒有破壞覆藏法的比丘，在完成覆藏期后，佛陀說：『允許僧團給予他六夜摩那埵。』應在僧團中按照儀軌，這樣請求：) 『大德僧團請聽！我某甲比丘，犯了某項僧殘罪，隱瞞了（若干）天。我某甲比丘，因為犯了某項僧殘罪，根據隱瞞的（若干）天數，已經向僧團請求了覆藏羯磨；僧團已經給予了我某甲比丘根據隱瞞的（若干）天數的羯磨。我某甲比丘已經完成了覆藏期，現在向僧團請求六夜摩那埵。希望僧團給予我某甲比丘六夜摩那埵，出於慈悲憐憫。』（重複三次。僧團應該依法給予。） 『大德僧團請聽！這位某甲比丘，犯了某項僧殘罪，隱瞞了（若干）天。這位某甲比丘，因為犯了某項僧殘罪，根據隱瞞的（若干）天數，已經向僧團請求了覆藏羯磨；僧團已經給予了這位某甲比丘根據隱瞞的（若干）天數的羯磨。這位某甲比丘已經完成了覆藏期，現在向僧團請求六夜摩那埵。如果僧團認為時機已到，僧團同意，僧團給予某甲比丘六夜摩那埵。哪位長老同意僧團給予某甲比丘六夜摩那埵，就請默然；誰不同意，請說出來。』（重複三次。）僧團已經同意給予某甲比丘六夜摩那埵。僧團同意，因為大家都默然，此事就這樣決定。
【English Translation】 English version: A certain monk committed a Sanghavasesa offense and concealed it for (a certain number of) days. Now he requests from the Sangha a Karma (Karma refers to the Sangha's religious ceremony) for the previous offense, the intermediate repeated Sanghavasesa offense, the concealment of (a certain number of) days, and the day of concealment itself. The Sangha should grant to the monk 'so-and-so' a Karma for the previous offense, the intermediate repeated offense, the concealment of (a certain number of) days, and the day of concealment itself. Whoever among the elders approves of the Sangha granting to the monk 'so-and-so' a Karma for the previous offense, the intermediate repeated offense, the concealment of (a certain number of) days, and the day of concealment itself, let him remain silent; whoever disapproves, let him speak. (Repeat three times.) The Sangha has approved granting to the monk 'so-and-so' a Karma for the previous offense, the intermediate repeated offense, the concealment of (a certain number of) days, and the day of concealment itself. The Sangha approves, because everyone is silent; thus, this matter is decided. (If the offense is repeated again and again, it should be dealt with according to this method. Regarding other actions such as 'white acts,' they should be explained in detail according to the specific circumstances.) For a monk who has not broken the concealment, the Manatta (Manatta refers to a period of probation) is given (There are two situations for Manatta: 1. Not breaking the concealment, 2. Breaking the concealment. For a monk who has not broken the concealment, after completing the concealment period, the Buddha said: 'Allow the Sangha to give him six nights of Manatta.' It should be requested in the Sangha according to the proper procedure, like this:) 'Venerable Sangha, please listen! I, the monk 'so-and-so,' have committed a certain Sanghavasesa offense and concealed it for (a certain number of) days. I, the monk 'so-and-so,' because of committing a certain Sanghavasesa offense, according to the number of days of concealment, have already requested a concealment Karma from the Sangha; the Sangha has already granted me, the monk 'so-and-so,' a Karma according to the number of days of concealment. I, the monk 'so-and-so,' have completed the concealment period, and now I request six nights of Manatta from the Sangha. I hope the Sangha will grant me, the monk 'so-and-so,' six nights of Manatta, out of compassion.' (Repeat three times. The Sangha should grant it according to the Dharma.) 'Venerable Sangha, please listen! This monk 'so-and-so' has committed a certain Sanghavasesa offense and concealed it for (a certain number of) days. This monk 'so-and-so,' because of committing a certain Sanghavasesa offense, according to the number of days of concealment, has already requested a concealment Karma from the Sangha; the Sangha has already granted this monk 'so-and-so' a Karma according to the number of days of concealment. This monk 'so-and-so' has completed the concealment period, and now he requests six nights of Manatta from the Sangha. If the Sangha deems it the right time, the Sangha approves, the Sangha grants the monk 'so-and-so' six nights of Manatta. Whoever among the elders approves of the Sangha granting the monk 'so-and-so' six nights of Manatta, let him remain silent; whoever disapproves, let him speak.' (Repeat three times.) The Sangha has approved granting the monk 'so-and-so' six nights of Manatta. The Sangha approves, because everyone is silent; thus, this matter is decided.'
甲比丘六夜摩那埵。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏竟，今從僧乞六夜摩那埵；僧與某甲比丘六夜摩那埵。誰諸長老忍僧與某甲比丘六夜摩那埵者默然，誰不忍者說。(三說。)僧已忍與某甲比丘六夜摩那埵竟。僧忍，默然故，是事如是持。◎
◎白僧行摩那埵行法(彼比丘得法已即欲行者，應即白僧。但摩那埵白總有其四：一、犯僧殘覆藏不壞法白，二、犯僧殘覆藏壞法白，三、犯僧殘不覆藏不壞六夜法白，四、犯僧殘不覆藏壞六夜法白。此是第一覆藏不壞法白，應僧中具儀白言：)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我今行摩那埵法，愿僧憶持。(三說。佛聽行摩那埵比丘亦行如上七五之事，一一如前覆藏行法。余白準知，隨事具牒。)
日日僧中白法(此行摩那埵比丘應在僧中宿，日日白僧。白時，僧中具儀白言：)
【現代漢語翻譯】 現代漢語譯本 甲比丘（一個比丘的名字）請求六夜摩那埵（六夜懺悔）。這樣稟告：
『大德僧眾請聽！這位某甲比丘（一個比丘的名字），犯了某僧殘罪（一種較重的罪），隱瞞了（若干）天。這位某甲比丘，犯了某僧殘罪，隨著隱瞞的（若干）天數，已經向僧眾請求覆藏羯磨（一種懺悔儀式）；僧眾已經給予某甲比丘隨著隱瞞（若干）天的覆藏羯磨。這位某甲比丘完成了覆藏期，現在向僧眾請求六夜摩那埵；僧眾給予某甲比丘六夜摩那埵。哪位長老認可僧眾給予某甲比丘六夜摩那埵的，請默然，哪位不認可的，請說出來。』（重複三次。）僧眾已經認可給予某甲比丘六夜摩那埵。僧眾認可，因為默然，此事就這樣決定。
稟告僧眾進行摩那埵行法（如果這位比丘獲得了行法的資格，想要立即進行，就應該立即稟告僧眾。但是關於摩那埵的稟告總共有四種：一、犯僧殘罪隱瞞但不破壞戒律的稟告，二、犯僧殘罪隱瞞且破壞戒律的稟告，三、犯僧殘罪未隱瞞但不破壞戒律的六夜法稟告，四、犯僧殘罪未隱瞞且破壞戒律的六夜法稟告。這是第一種，隱瞞但不破壞戒律的稟告，應該在僧眾中按照儀軌稟告說：）
『大德僧眾請聽！我某甲比丘，犯了某僧殘罪，隱瞞了（若干）天。我某甲比丘，犯了某僧殘罪，隨著隱瞞的（若干）天數，已經向僧眾請求覆藏羯磨；僧眾已經給予我某甲比丘隨著隱瞞（若干）天的覆藏羯磨。我某甲比丘完成了覆藏期，已經向僧眾請求六夜摩那埵；僧眾已經給予我某甲比丘六夜摩那埵。我現在進行摩那埵法，希望僧眾記住。』（重複三次。佛允許進行摩那埵的比丘也進行如上七十五件事，一一如之前的覆藏行法。其餘的稟告可以類推得知，根據具體情況詳細陳述。）
每日在僧眾中稟告（這位進行摩那埵的比丘應該在僧眾中過夜，每天向僧眾稟告。稟告時，在僧眾中按照儀軌稟告說：）
【English Translation】 English version A Bhikkhu (a Buddhist monk) named 'X' requests for a six-night Mānatta (a period of probation). He announces as follows:
'Venerable Sangha (the monastic community), please listen! This Bhikkhu 'X' has committed a Sanghādisesa offense (a serious offense requiring formal meeting of the Sangha), and concealed it for (number) days. This Bhikkhu 'X', having concealed the Sanghādisesa offense for (number) days, has requested the Sangha for a covering Karman (a formal act of atonement); the Sangha has granted Bhikkhu 'X' the covering Karman for (number) days of concealment. This Bhikkhu 'X', having completed the period of covering, now requests the Sangha for a six-night Mānatta; the Sangha grants Bhikkhu 'X' the six-night Mānatta. Whoever among the elders approves of the Sangha granting Bhikkhu 'X' the six-night Mānatta, let him remain silent; whoever does not approve, let him speak.' (Repeated three times.) The Sangha has approved the granting of the six-night Mānatta to Bhikkhu 'X'. The Sangha approves, because of silence, so this matter is thus carried out.
Announcing to the Sangha the practice of Mānatta (If this Bhikkhu has obtained the qualification for practicing the Dharma and wants to practice it immediately, he should immediately announce it to the Sangha. However, there are four types of announcements regarding Mānatta: 1. Announcement for concealing a Sanghādisesa offense without violating the precepts, 2. Announcement for concealing a Sanghādisesa offense and violating the precepts, 3. Announcement for the six-night practice for not concealing a Sanghādisesa offense without violating the precepts, 4. Announcement for the six-night practice for not concealing a Sanghādisesa offense and violating the precepts. This is the first type, announcement for concealing without violating the precepts, and should be announced in the Sangha according to the proper procedure, saying:)
'Venerable Sangha, please listen! I, Bhikkhu 'X', have committed a Sanghādisesa offense and concealed it for (number) days. I, Bhikkhu 'X', having concealed the Sanghādisesa offense for (number) days, have requested the Sangha for a covering Karman; the Sangha has granted me, Bhikkhu 'X', the covering Karman for (number) days of concealment. I, Bhikkhu 'X', having completed the period of covering, have requested the Sangha for a six-night Mānatta; the Sangha has granted me, Bhikkhu 'X', the six-night Mānatta. I am now practicing the Mānatta Dharma, and I hope the Sangha will remember.' (Repeated three times. The Buddha allows the Bhikkhu practicing Mānatta to also perform the above seventy-five things, each one like the previous practice of covering. The remaining announcements can be inferred, and should be stated in detail according to the specific situation.)
Daily announcement in the Sangha (This Bhikkhu practicing Mānatta should spend the night in the Sangha and announce to the Sangha every day. When announcing, he should announce in the Sangha according to the proper procedure, saying:)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我某甲比丘行摩那埵，已行(若干)日，未行(若干)日，白大德僧令知，我行摩那埵。(若經說戒及往余寺等白，同前準知。又有大眾難集等緣，舍及行法，亦同於前。)
白摩那埵行滿停法(若行滿已，即應白僧。應至僧中，具儀白言：)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我今行摩那埵竟，愿僧憶持。(三說。)
與壞覆藏者摩那埵法(彼比丘至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏時，中間更重犯某僧殘罪，覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘
【現代漢語翻譯】 現代漢語譯本 大德僧眾請聽！我某甲（比丘名）比丘，犯了某項僧殘罪（一種較重的罪），隱瞞了（若干）天。我某甲比丘，犯了某項僧殘罪，隨著隱瞞的（若干）天數，已經向僧團請求了覆藏羯磨（一種懺悔儀式）；僧團已經給予了我某甲比丘隨著隱瞞（若干）天的覆藏羯磨。我某甲比丘覆藏期滿，已經向僧團請求了六夜摩那埵（一種贖罪的修行）；僧團已經給予了我某甲比丘六夜摩那埵。我某甲比丘正在進行摩那埵，已經修行了（若干）天，尚未修行（若干）天，稟告大德僧眾知曉，我正在進行摩那埵。（如果期間遇到說戒或者去其他寺廟等情況的稟告，參照前面的例子。又有大眾難以聚集等原因，捨棄或者進行其他儀軌，也和前面類似。） 摩那埵修行圓滿，稟告停止修行（如果修行圓滿，就應該稟告僧團。應該到僧團中，按照儀軌稟告說：） 大德僧眾請聽！我某甲比丘，犯了某項僧殘罪，隱瞞了（若干）天。我某甲比丘，犯了某項僧殘罪，隨著隱瞞的（若干）天數，已經向僧團請求了覆藏羯磨；僧團已經給予了我某甲比丘隨著隱瞞（若干）天的覆藏羯磨。我某甲比丘覆藏期滿，已經向僧團請求了六夜摩那埵；僧團已經給予了我某甲比丘六夜摩那埵。我現在摩那埵修行圓滿，希望僧團記住。（重複三次。） 給予破壞覆藏者摩那埵的方法（那位比丘到僧團中，按照儀軌這樣請求。） 大德僧眾請聽！我某甲比丘，犯了某項僧殘罪，隱瞞了（若干）天。我某甲比丘，犯了某項僧殘罪，隨著隱瞞的（若干）天數，已經向僧團請求了覆藏羯磨；僧團已經給予了我某甲比丘隨著隱瞞（若干）天的覆藏羯磨。我某甲比丘在進行覆藏期間，中間又再次犯了某項僧殘罪，隱瞞了（若干）天，也向僧團請求了之前所犯和中間重犯的某項僧殘罪
【English Translation】 English version Venerable Sangha, please listen! I, Bhikkhu (name of the Bhikkhu) so-and-so, have committed a Sanghavasesa offense (a serious offense), and concealed it for (number) days. I, Bhikkhu so-and-so, having concealed the Sanghavasesa offense for (number) days, have requested the Sangha for a Patichchhanna-kamma (a rite of confession); the Sangha has granted me, Bhikkhu so-and-so, the Patichchhanna-kamma for (number) days of concealment. I, Bhikkhu so-and-so, having completed the period of concealment, have requested the Sangha for a six-night Manatta (a period of penance); the Sangha has granted me, Bhikkhu so-and-so, the six-night Manatta. I, Bhikkhu so-and-so, am now undergoing Manatta, having practiced for (number) days, and not yet practiced for (number) days. I inform the venerable Sangha that I am undergoing Manatta. (If there are reports of reciting precepts or going to other temples, refer to the previous examples. Also, if there are reasons such as the difficulty of gathering the Sangha, abandoning or performing other rituals, it is similar to the previous.) Reporting the Completion of Manatta and Requesting to Cease the Practice (If the practice is completed, one should report to the Sangha. One should go to the Sangha and report according to the proper procedure, saying:) Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed a Sanghavasesa offense, and concealed it for (number) days. I, Bhikkhu so-and-so, having concealed the Sanghavasesa offense for (number) days, have requested the Sangha for a Patichchhanna-kamma; the Sangha has granted me, Bhikkhu so-and-so, the Patichchhanna-kamma for (number) days of concealment. I, Bhikkhu so-and-so, having completed the period of concealment, have requested the Sangha for a six-night Manatta; the Sangha has granted me, Bhikkhu so-and-so, the six-night Manatta. I have now completed the Manatta practice. I hope the Sangha will remember this. (Repeat three times.) The Method of Giving Manatta to One Who Has Violated the Concealment (That Bhikkhu goes to the Sangha and makes the request in this manner, according to the proper procedure.) Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed a Sanghavasesa offense, and concealed it for (number) days. I, Bhikkhu so-and-so, having concealed the Sanghavasesa offense for (number) days, have requested the Sangha for a Patichchhanna-kamma; the Sangha has granted me, Bhikkhu so-and-so, the Patichchhanna-kamma for (number) days of concealment. I, Bhikkhu so-and-so, while undergoing the period of concealment, again committed another Sanghavasesa offense, and concealed it for (number) days. I also requested the Sangha for the previously committed and the subsequently committed Sanghavasesa offense.
罪覆藏(若干)日及覆藏本日治羯磨；僧亦與我某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨。我某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，今從僧乞六夜摩那埵。愿僧與我某甲比丘六夜摩那埵，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨；僧亦與此某甲比丘前犯中間重犯覆藏(若干)日，及覆藏本日治羯磨此某甲比丘行前犯中間重犯覆藏(若干)日。及覆藏本日治羯磨竟，今從僧乞六夜摩那埵。若僧時到，僧忍聽，僧與某甲比丘六夜摩那埵。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨；僧亦與此某甲比丘前犯中間重犯覆藏(若干)日
【現代漢語翻譯】 現代漢語譯本 我某甲比丘（比丘指佛教中的出家男子），先前犯了中間的重罪，隱瞞了（若干）天，以及隱瞞的當天，請求僧團進行羯磨（羯磨指佛教僧團的議事或行動）。僧團也為我某甲比丘，先前犯了中間的重罪，隱瞞了（若干）天，以及隱瞞的當天，進行了羯磨。我某甲比丘，實行了先前犯的中間重罪，隱瞞了（若干）天，以及隱瞞的當天所進行的羯磨完畢，現在向僧團請求六夜摩那埵（摩那埵指一種懺悔期間）。希望僧團慈悲憐憫，賜予我某甲比丘六夜摩那埵。（重複三次。僧團應依法行事。）
大德僧團聽著！這位某甲比丘，犯了某個僧殘罪（僧殘罪指佛教戒律中的一種重罪），隱瞞了（若干）天。這位某甲比丘，犯了某個僧殘罪，按照隱瞞的（若干）天數，已經向僧團請求了覆藏羯磨；僧團已經為此某甲比丘進行了按照隱瞞（若干）天數的羯磨。這位某甲比丘在實行覆藏期間，中間又再次犯了某個僧殘罪，隱瞞了（若干）天，也向僧團請求了先前所犯的中間重罪，某個僧殘罪，隱瞞了（若干）天，以及隱瞞的當天所進行的羯磨；僧團也為此某甲比丘進行了先前所犯的中間重罪，隱瞞了（若干）天，以及隱瞞的當天所進行的羯磨。此某甲比丘實行了先前所犯的中間重罪，隱瞞了（若干）天，以及隱瞞的當天所進行的羯磨完畢，現在向僧團請求六夜摩那埵。如果僧團認為時機已到，僧團同意，僧團就賜予某甲比丘六夜摩那埵。稟白如上。
大德僧團聽著！這位某甲比丘，犯了某個僧殘罪，隱瞞了（若干）天。這位某甲比丘，犯了某個僧殘罪，按照隱瞞的（若干）天數，已經向僧團請求了覆藏羯磨；僧團已經為此某甲比丘進行了按照隱瞞（若干）天數的羯磨。這位某甲比丘在實行覆藏期間，中間又再次犯了某個僧殘罪，隱瞞了（若干）天，也向僧團請求了先前所犯的中間重罪，某個僧殘罪，隱瞞了（若干）天，以及隱瞞的當天所進行的羯磨；僧團也為此某甲比丘進行了先前所犯的中間重罪，隱瞞了（若干）天
【English Translation】 English version I, Bhikkhu (Bhikkhu means a Buddhist monk) named so-and-so, have previously committed an intermediate serious offense, concealing it for (number) days, and on the day of concealment, request the Sangha (Sangha means the Buddhist monastic community) to perform Karma (Karma refers to the procedures or actions of the Buddhist Sangha). The Sangha has also performed Karma for me, Bhikkhu named so-and-so, for the previous intermediate serious offense, concealing it for (number) days, and on the day of concealment. I, Bhikkhu named so-and-so, having completed the Karma performed for the previous intermediate serious offense, concealing it for (number) days, and on the day of concealment, now request the Sangha for six nights of Manatta (Manatta refers to a period of penance). May the Sangha, out of compassion, grant me, Bhikkhu named so-and-so, six nights of Manatta. (Said three times. The Sangha should act according to the Dharma.)
Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a Sanghavasesa offense (Sanghavasesa offense refers to a serious offense in Buddhist monastic rules), concealing it for (number) days. This Bhikkhu named so-and-so, having committed a Sanghavasesa offense, according to the (number) days of concealment, has already requested the Sangha for concealment Karma; the Sangha has already performed Karma for this Bhikkhu named so-and-so according to the (number) days of concealment. This Bhikkhu named so-and-so, while practicing concealment, has again committed a Sanghavasesa offense, concealing it for (number) days, and has also requested the Sangha for the previous intermediate serious offense, a Sanghavasesa offense, concealing it for (number) days, and the Karma performed on the day of concealment; the Sangha has also performed Karma for this Bhikkhu named so-and-so for the previous intermediate serious offense, concealing it for (number) days, and the Karma performed on the day of concealment. This Bhikkhu named so-and-so, having completed the Karma performed for the previous intermediate serious offense, concealing it for (number) days, and the Karma performed on the day of concealment, now requests the Sangha for six nights of Manatta. If the Sangha deems it the right time, and the Sangha agrees, the Sangha will grant Bhikkhu named so-and-so six nights of Manatta. Reported as such.
Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a Sanghavasesa offense, concealing it for (number) days. This Bhikkhu named so-and-so, having committed a Sanghavasesa offense, according to the (number) days of concealment, has already requested the Sangha for concealment Karma; the Sangha has already performed Karma for this Bhikkhu named so-and-so according to the (number) days of concealment. This Bhikkhu named so-and-so, while practicing concealment, has again committed a Sanghavasesa offense, concealing it for (number) days, and has also requested the Sangha for the previous intermediate serious offense, a Sanghavasesa offense, concealing it for (number) days, and the Karma performed on the day of concealment; the Sangha has also performed Karma for this Bhikkhu named so-and-so for the previous intermediate serious offense, concealing it for (number) days
及覆藏本日治羯磨。此某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，今從僧乞六夜摩那埵；僧與某甲比丘六夜摩那埵。誰諸長老忍僧與某甲比丘六夜摩那埵者默然，誰不忍者說。(三說。)僧已忍與某甲比丘六夜摩那埵竟。僧忍，默然故，是事如是持。(白行等法，並同於前，作法理須隨事具牒。)
與壞覆藏及壞六夜本日治法(此本日治有二：一、壞覆藏及壞六夜，二、不壞覆藏壞六夜。此據舊新合作治法。彼俱壞者，僧中具儀，作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨；僧亦與我某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨。我某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，(此中且據重犯不覆藏者作法，下並同此。其重犯覆者合治，自入應治中辯。)今從僧乞前犯中間重犯某僧殘罪
【現代漢語翻譯】 現代漢語譯本： 以及對覆藏當日的治理羯磨（Karma，業）。這位某甲（姓名）比丘，先前犯了中間的重罪，覆藏了（若干）日，以及覆藏當日的治理羯磨完畢，現在向僧團請求六夜摩那埵（Mānatta，一種懺悔期）；僧團給予某甲比丘六夜摩那埵。哪位長老贊同僧團給予某甲比丘六夜摩那埵的請默然，哪位不贊同的說出來。（重複三次。）僧團已經贊同給予某甲比丘六夜摩那埵。僧團贊同，因為默然，此事就這樣執行。（白行等法，都和前面一樣，作法時必須根據具體情況詳細陳述。）
給予破壞覆藏以及破壞六夜當日的治理方法（這當日的治理有兩種：一、破壞覆藏以及破壞六夜，二、不破壞覆藏破壞六夜。這是根據新舊罪行一起進行治理的方法。如果兩者都破壞了，僧團中按照儀軌，這樣請求。）
大德僧團請聽！我某甲比丘，犯了某僧殘罪（Saṃghādisesa，僧團所犯的重罪之一），覆藏了（若干）日。我某甲比丘，犯了某僧殘罪，隨著覆藏了（若干）日，已經向僧團請求覆藏羯磨；僧團已經給予我某甲比丘隨著覆藏（若干）日的羯磨。我某甲比丘在進行覆藏時，中間又重犯了某僧殘罪，覆藏了（若干）日，也向僧團請求先前犯的中間重犯某僧殘罪覆藏（若干）日以及覆藏當日的治理羯磨；僧團也給予我某甲比丘先前犯的中間重犯覆藏（若干）日以及覆藏當日的治理羯磨。我某甲比丘進行先前犯的中間重犯覆藏（若干）日以及覆藏當日的治理羯磨完畢，已經向僧團請求六夜摩那埵；僧團已經給予我某甲比丘六夜摩那埵。我某甲比丘在進行摩那埵時，中間又重犯了某僧殘罪，沒有覆藏，（這裡暫且根據重犯沒有覆藏的情況進行作法，下面都與此相同。如果重犯並覆藏了，應該合併治理，在應治理的情況中辨析。）現在向僧團請求先前犯的中間重犯某僧殘罪
【English Translation】 English version: And the governance Karma (Karma, action; deed) for the day of concealment. This Bhikkhu (monk) named 'So-and-so', having previously committed a serious offense in between, concealed it for (number) days, and completed the governance Karma for the day of concealment, now requests from the Sangha (monastic community) a six-night Mānatta (Mānatta, a period of probation); the Sangha grants the Bhikkhu 'So-and-so' a six-night Mānatta. Whoever among the elders approves of the Sangha granting the Bhikkhu 'So-and-so' a six-night Mānatta, let him remain silent; whoever does not approve, let him speak. (Repeat three times.) The Sangha has approved granting the Bhikkhu 'So-and-so' a six-night Mānatta. The Sangha approves, because of silence; thus, this matter is carried out. (The procedures for 'white acts' etc., are the same as before; the procedures must be stated in detail according to the specific circumstances.)
The method of administering governance for breaking concealment and breaking the six-night period (This governance for the day has two aspects: 1. breaking concealment and breaking the six-night period, 2. not breaking concealment but breaking the six-night period. This is based on the method of governing both old and new offenses together. If both are broken, the Sangha, according to the proper procedure, makes such a request.)
Venerable Sangha, please listen! I, the Bhikkhu 'So-and-so', have committed a Saṃghādisesa (Saṃghādisesa, one of the gravest offenses requiring community action) offense, concealing it for (number) days. I, the Bhikkhu 'So-and-so', having committed a Saṃghādisesa offense, following the concealment for (number) days, have already requested a concealment Karma from the Sangha; the Sangha has already granted me, the Bhikkhu 'So-and-so', a Karma for following the concealment for (number) days. While I, the Bhikkhu 'So-and-so', was undergoing concealment, I committed another serious Saṃghādisesa offense in between, concealing it for (number) days, and also requested from the Sangha the concealment Karma for the previous offense, the intermediate serious offense, the Saṃghādisesa offense concealed for (number) days, and the governance Karma for the day of concealment; the Sangha also granted me, the Bhikkhu 'So-and-so', the concealment for the previous offense, the intermediate serious offense concealed for (number) days, and the governance Karma for the day of concealment. Having completed the concealment for the previous offense, the intermediate serious offense concealed for (number) days, and the governance Karma for the day of concealment, I, the Bhikkhu 'So-and-so', have already requested a six-night Mānatta from the Sangha; the Sangha has already granted me, the Bhikkhu 'So-and-so', a six-night Mānatta. While I, the Bhikkhu 'So-and-so', was undergoing Mānatta, I committed another serious Saṃghādisesa offense in between, without concealing it (Here, we proceed with the procedure based on the case of a repeated offense without concealment; the following is the same. If the repeated offense is concealed, it should be governed together, and analyzed in the context of what should be governed.) Now I request from the Sangha the previous offense, the intermediate serious offense, the Saṃghādisesa offense
不覆藏六夜摩那埵及摩那埵本日治羯磨。愿僧與我某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨僧亦與此某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨，此某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。若僧時到，僧忍聽，僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏時中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間
【現代漢語翻譯】 現代漢語譯本： 不覆藏六夜摩那埵（Mānatta，一種懺悔期）及摩那埵本日治羯磨（Karma，業）。愿僧團慈悲，允許我某甲比丘，先前犯了中間又重犯的某僧殘罪（Saṃghādisesa，僧團所制定的較重罪行），現在請求不覆藏六夜摩那埵及摩那埵本日治羯磨。慈愍故。（重複三次。僧團應依法行事。）
大德僧團請聽！這位某甲比丘，犯了某僧殘罪，覆藏了（若干）日。這位某甲比丘，犯了某僧殘罪，隨覆藏（若干）日，已經向僧團請求覆藏羯磨；僧團已經給予這位某甲比丘隨覆藏（若干）日的羯磨。這位某甲比丘在行覆藏時，中間又重犯了某僧殘罪，覆藏了（若干）日，也向僧團請求先前犯的、中間重犯的某僧殘罪覆藏（若干）日及覆藏本日治羯磨，僧團也給予這位某甲比丘先前犯的、中間重犯的覆藏（若干）日及覆藏本日治羯磨。這位某甲比丘行先前犯的、中間重犯的覆藏（若干）日及覆藏本日治羯磨完畢，已經向僧團請求六夜摩那埵；僧團已經給予這位某甲比丘六夜摩那埵。這位某甲比丘在行摩那埵時，中間又重犯了某僧殘罪，沒有覆藏，現在向僧團請求先前犯的、中間重犯的某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。如果僧團時機已到，僧團忍可聽受，僧團給予某甲比丘先前犯的、中間重犯的某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。稟白如是。
大德僧團請聽！這位某甲比丘，犯了某僧殘罪，覆藏了（若干）日。這位某甲比丘，犯了某僧殘罪，隨覆藏（若干）日，已經向僧團請求覆藏羯磨；僧團已經給予這位某甲比丘隨覆藏（若干）日的羯磨。這位某甲比丘在行覆藏時中間又重犯某僧殘罪覆藏（若干）日，也向僧團請求先前犯的中間
【English Translation】 English version: I do not conceal the six-night Mānatta (a period of probation) and the Karma (act) of the day of Mānatta. May the Sangha (monastic community) have compassion and grant me, the Bhikkhu (monk) named so-and-so, who previously committed a certain Saṃghādisesa (a class of serious offenses requiring community penance) offense, then committed another serious offense in between, to now request the un-concealed six-night Mānatta and the Karma of the day of Mānatta. Out of compassion. (Said three times. The Sangha should act according to the Dharma.)
Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a certain Saṃghādisesa offense and concealed it for (a certain number of) days. This Bhikkhu named so-and-so, having committed a certain Saṃghādisesa offense, and having concealed it for (a certain number of) days, has already requested concealment Karma from the Sangha; the Sangha has already granted this Bhikkhu named so-and-so the Karma for concealment for (a certain number of) days. While this Bhikkhu was undergoing concealment, he committed another serious Saṃghādisesa offense in between, concealing it for (a certain number of) days, and also requested from the Sangha the concealment for (a certain number of) days for the previously committed, intermediate, serious Saṃghādisesa offense and the Karma of the day of concealment, and the Sangha also granted this Bhikkhu named so-and-so the concealment for (a certain number of) days for the previously committed, intermediate, serious offense and the Karma of the day of concealment. This Bhikkhu named so-and-so, having completed the concealment for (a certain number of) days for the previously committed, intermediate, serious offense and the Karma of the day of concealment, has already requested the six-night Mānatta from the Sangha; the Sangha has already granted this Bhikkhu named so-and-so the six-night Mānatta. While this Bhikkhu was undergoing Mānatta, he committed another serious Saṃghādisesa offense in between, without concealing it, and now requests from the Sangha the un-concealed six-night Mānatta and the Karma of the day of Mānatta for the previously committed, intermediate, serious Saṃghādisesa offense. If it is the Sangha's time, may the Sangha consent to listen, and may the Sangha grant Bhikkhu so-and-so the un-concealed six-night Mānatta and the Karma of the day of Mānatta for the previously committed, intermediate, serious Saṃghādisesa offense. This is the announcement.
Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a certain Saṃghādisesa offense and concealed it for (a certain number of) days. This Bhikkhu named so-and-so, having committed a certain Saṃghādisesa offense, and having concealed it for (a certain number of) days, has already requested concealment Karma from the Sangha; the Sangha has already granted this Bhikkhu named so-and-so the Karma for concealment for (a certain number of) days. While this Bhikkhu was undergoing concealment, he committed another serious Saṃghādisesa offense in between, concealing it for (a certain number of) days, and also requested from the Sangha the concealment for the previously committed, intermediate
重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨，僧亦與此某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨此某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。誰諸長老忍僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨者默然，誰不忍者說。(三說。)僧已忍與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨竟。僧忍，默然故，是事如是持。(白行等法，亦悉同前。)
與不壞覆藏壞六夜本日治法(彼至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那
【現代漢語翻譯】 現代漢語譯本： 某比丘先前犯了僧殘罪（Sanghavasesa，一種較重的罪），隱瞞了（若干）天，以及隱瞞的當天進行了羯磨（Karma，一種宗教儀式）。僧團也為這位某甲比丘先前犯下的，中間又重犯的，隱瞞了（若干）天的罪行，以及隱瞞的當天進行了羯磨。這位某甲比丘在先前犯下的，中間又重犯的，隱瞞了（若干）天的罪行，以及隱瞞的當天進行羯磨完畢后，已經向僧團請求六夜摩那埵（Manatta，一種贖罪期）；僧團已經給予這位某甲比丘六夜摩那埵。這位某甲比丘在行摩那埵時，中間又重犯了某個僧殘罪，但沒有隱瞞，現在向僧團請求先前犯下的，中間又重犯的，沒有隱瞞的僧殘罪的六夜摩那埵，以及摩那埵當天的羯磨；僧團給予某甲比丘先前犯下的，中間又重犯的，沒有隱瞞的僧殘罪的六夜摩那埵，以及摩那埵當天的羯磨。哪位長老認可僧團給予某甲比丘先前犯下的，中間又重犯的，沒有隱瞞的僧殘罪的六夜摩那埵，以及摩那埵當天的羯磨，請默然，誰不認可請說。（重複三次。）僧團已經認可給予某甲比丘先前犯下的，中間又重犯的，沒有隱瞞的僧殘罪的六夜摩那埵，以及摩那埵當天的羯磨完畢。僧團認可，因為默然，此事就這樣成立。（白行等法，也完全與前面相同。） 給予不破壞隱瞞，破壞六夜當天的羯磨法（他到僧團中，按照儀軌這樣請求。） 大德僧團請聽！我某甲比丘，犯了某個僧殘罪，隱瞞了（若干）天。我某甲比丘，犯了某個僧殘罪，隨著隱瞞的（若干）天，已經向僧團請求了隱瞞羯磨；僧團已經給予我某甲比丘隨著隱瞞的（若干）天的羯磨。我某甲比丘行隱瞞完畢后，已經向僧團請求了六夜摩那埵；僧團已經給予我某甲比丘六夜摩那埵。我某甲比丘行摩那埵時，中間又重犯了某個僧殘罪，沒有隱瞞，現在向僧團請求先前犯下的，中間又重犯的，沒有隱瞞的僧殘罪的六夜摩那
【English Translation】 English version: Having committed a Sanghavasesa offense (Sanghavasesa, a serious offense) and concealed it for (a certain number of) days, and on the day of concealment, a Karma (Karma, a religious ritual) was performed. The Sangha also performed a Karma for this Bhikkhu (monk) named 'So-and-so' for the previous offense, the repeated offense in between, the concealment for (a certain number of) days, and on the day of concealment. After this Bhikkhu 'So-and-so' had completed the Karma for the previous offense, the repeated offense in between, the concealment for (a certain number of) days, and on the day of concealment, he requested a six-night Manatta (Manatta, a period of penance) from the Sangha; the Sangha had granted this Bhikkhu 'So-and-so' a six-night Manatta. While this Bhikkhu 'So-and-so' was observing the Manatta, he committed another Sanghavasesa offense in between, but did not conceal it. Now he requests from the Sangha a six-night Manatta for the previous offense, the repeated offense in between, the Sanghavasesa offense that was not concealed, and the Karma for the day of Manatta; the Sangha grants Bhikkhu 'So-and-so' a six-night Manatta for the previous offense, the repeated offense in between, the Sanghavasesa offense that was not concealed, and the Karma for the day of Manatta. Whoever among the elders approves of the Sangha granting Bhikkhu 'So-and-so' a six-night Manatta for the previous offense, the repeated offense in between, the Sanghavasesa offense that was not concealed, and the Karma for the day of Manatta, let him be silent; whoever does not approve, let him speak. (Repeat three times.) The Sangha has approved the granting of Bhikkhu 'So-and-so' a six-night Manatta for the previous offense, the repeated offense in between, the Sanghavasesa offense that was not concealed, and the Karma for the day of Manatta. The Sangha approves, because of the silence, this matter is thus established. (The procedures for 'Bai Xing' and other similar matters are entirely the same as before.) The method of granting the Karma for the six-night period on the day of non-disruption of concealment, disruption (He goes to the Sangha and makes the request according to the ritual.) Venerable Sangha, please listen! I, Bhikkhu 'So-and-so', have committed a certain Sanghavasesa offense and concealed it for (a certain number of) days. I, Bhikkhu 'So-and-so', having concealed it for (a certain number of) days, have requested a concealment Karma from the Sangha; the Sangha has granted me, Bhikkhu 'So-and-so', the Karma for the (certain number of) days of concealment. After I, Bhikkhu 'So-and-so', have completed the concealment, I have requested a six-night Manatta from the Sangha; the Sangha has granted me, Bhikkhu 'So-and-so', a six-night Manatta. While I, Bhikkhu 'So-and-so', was observing the Manatta, I committed another Sanghavasesa offense in between, and did not conceal it. Now I request from the Sangha a six-night Mana
埵本日治羯磨。愿僧與我某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。若僧時到，僧忍聽，僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。誰諸長老忍僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜
【現代漢語翻譯】 現代漢語譯本： 埵本日治羯磨（Duorbentizhi Karma，指摩那埵Manatva期間的最後一天所行的羯磨Karma），愿僧團慈悲，允許我某甲（Moujia，指比丘的名字）比丘，先前犯了僧殘罪（Sangharama，一種較重的罪），未曾隱瞞，現在請求六夜摩那埵（Liuye Manatva，六夜的懺悔期）以及摩那埵本日治羯磨，請僧團慈悲應允。（重複三次，僧團應允）
大德僧團請聽！這位某甲比丘，犯了某項僧殘罪，隱瞞了（若干）天。這位某甲比丘，犯了某項僧殘罪，隨著隱瞞的（若干）天數，已經向僧團請求覆藏羯磨（Fuzang Karma，懺悔罪行的儀式）；僧團已經給予這位某甲比丘隨著隱瞞（若干）天的覆藏羯磨。這位某甲比丘覆藏期滿，已經向僧團請求六夜摩那埵；僧團已經給予這位某甲比丘六夜摩那埵。這位某甲比丘在行摩那埵期間，中間又再次犯了某項僧殘罪，沒有隱瞞，現在向僧團請求先前所犯、中間又重犯的某項僧殘罪，沒有隱瞞的六夜摩那埵以及摩那埵本日治羯磨。如果僧團認為時機已到，請僧團容忍聽取，僧團將給予某甲比丘先前所犯、中間又重犯的某項僧殘罪，沒有隱瞞的六夜摩那埵以及摩那埵本日治羯磨。稟白完畢。
大德僧團請聽！這位某甲比丘，犯了某項僧殘罪，隱瞞了（若干）天。這位某甲比丘，犯了某項僧殘罪，隨著隱瞞的（若干）天數，已經向僧團請求覆藏羯磨；僧團已經給予這位某甲比丘隨著隱瞞（若干）天的覆藏羯磨。這位某甲比丘覆藏期滿，已經向僧團請求六夜摩那埵；僧團已經給予這位某甲比丘六夜摩那埵。這位某甲比丘在行摩那埵期間，中間又再次犯了某項僧殘罪，沒有隱瞞，現在向僧團請求先前所犯、中間又重犯的某項僧殘罪，沒有隱瞞的六夜摩那埵以及摩那埵本日治羯磨；僧團將給予某甲比丘先前所犯、中間又重犯的某項僧殘罪，沒有隱瞞的六夜摩那埵以及摩那埵本日治羯磨。哪位長老能夠容忍僧團給予某甲比丘先前所犯、中間又重犯的某項僧殘罪，沒有隱瞞的六夜
【English Translation】 English version: Duorbentizhi Karma (the Karma performed on the last day of Manatva), may the Sangha (the monastic community) be compassionate and allow me, Bhikkhu Moujia (a monk's name), who previously committed a Sangharama offense (a serious offense requiring penance), without concealment, to now request six nights of Manatva (a six-night period of penance) and the Duorbentizhi Karma of Manatva today. May the Sangha be compassionate and grant this. (Said three times. The Sangha should consent to the Dharma.)
Venerable Sangha, listen! This Bhikkhu Moujia has committed a certain Sangharama offense and concealed it for (a certain number of) days. This Bhikkhu Moujia, having committed a certain Sangharama offense, and according to the (number of) days of concealment, has already requested Fuzang Karma (a ceremony for concealing the offense) from the Sangha; the Sangha has already granted this Bhikkhu Moujia Fuzang Karma according to the (number of) days of concealment. This Bhikkhu Moujia, having completed the period of concealment, has already requested six nights of Manatva from the Sangha; the Sangha has already granted this Bhikkhu Moujia six nights of Manatva. While this Bhikkhu Moujia was undergoing Manatva, he again committed a certain Sangharama offense without concealment. Now, he requests from the Sangha six nights of Manatva and the Duorbentizhi Karma of Manatva today for the previous offense and the subsequent Sangharama offense committed during Manatva without concealment. If the Sangha deems it the right time, may the Sangha listen patiently, and the Sangha will grant Bhikkhu Moujia six nights of Manatva and the Duorbentizhi Karma of Manatva today for the previous offense and the subsequent Sangharama offense committed during Manatva without concealment. The announcement is complete.
Venerable Sangha, listen! This Bhikkhu Moujia has committed a certain Sangharama offense and concealed it for (a certain number of) days. This Bhikkhu Moujia, having committed a certain Sangharama offense, and according to the (number of) days of concealment, has already requested Fuzang Karma from the Sangha; the Sangha has already granted this Bhikkhu Moujia Fuzang Karma according to the (number of) days of concealment. This Bhikkhu Moujia, having completed the period of concealment, has already requested six nights of Manatva from the Sangha; the Sangha has already granted this Bhikkhu Moujia six nights of Manatva. While this Bhikkhu Moujia was undergoing Manatva, he again committed a certain Sangharama offense without concealment. Now, he requests from the Sangha six nights of Manatva and the Duorbentizhi Karma of Manatva today for the previous offense and the subsequent Sangharama offense committed during Manatva without concealment; the Sangha will grant Bhikkhu Moujia six nights of Manatva and the Duorbentizhi Karma of Manatva today for the previous offense and the subsequent Sangharama offense committed during Manatva without concealment. Which of the elders can tolerate the Sangha granting Bhikkhu Moujia six nights for the previous offense and the subsequent Sangharama offense committed during Manatva without concealment?
摩那埵及摩那埵本日治羯磨者默然，誰不忍者說。(三說。)僧已忍與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨竟。僧忍，默然故，是事如是持。(白行等法，亦悉同前。)
與壞覆藏及壞六夜出罪法(此出罪法有四：一、壞覆藏及壞六夜法，二、壞覆藏不壞六夜法，三、不壞覆藏壞六夜法，四、不壞覆藏及六夜法。彼俱壞者至僧，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨；僧亦與我某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨。我某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，亦從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧亦與我某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。我某甲比丘行前犯中間重犯某僧殘罪不覆藏
【現代漢語翻譯】 現代漢語譯本： 摩那埵（Manatva，一種懺悔期）及摩那埵本日治羯磨（Manatva-bornadya-cikitsa-karma，摩那埵期間的治療羯磨）者默然，誰不忍者說。（三說。）僧團已認可某甲比丘先前犯下的中間重罪，即某僧殘罪（Sanghavasesa，僧團所犯的重罪），不覆藏六夜摩那埵及摩那埵本日治羯磨完畢。僧團認可，因默然故，此事就這樣執行。（白行等法，也完全同前。） 與壞覆藏及壞六夜出罪法（此出罪法有四：一、壞覆藏及壞六夜法，二、壞覆藏不壞六夜法，三、不壞覆藏壞六夜法，四、不壞覆藏及六夜法。彼俱壞者至僧，具儀作如是乞。） 大德僧團聽！我某甲比丘，犯某僧殘罪，覆藏（若干）日。我某甲比丘，犯某僧殘罪，隨覆藏（若干）日，已從僧團乞覆藏羯磨；僧團已與我某甲比丘隨覆藏（若干）日羯磨。我某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏（若干）日，亦從僧團乞前犯中間重犯某僧殘罪覆藏（若干）日及覆藏本日治羯磨；僧團亦與我某甲比丘前犯中間重犯覆藏（若干）日及覆藏本日治羯磨。我某甲比丘行前犯中間重犯覆藏（若干）日及覆藏本日治羯磨竟，已從僧團乞六夜摩那埵；僧團已與我某甲比丘六夜摩那埵。我某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，亦從僧團乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧團亦與我某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。我某甲比丘行前犯中間重犯某僧殘罪不覆藏
【English Translation】 English version: Those undergoing Manatva (Manatva, a period of penance) and Manatva-bornadya-cikitsa-karma (Manatva-bornadya-cikitsa-karma, the healing karma on the day of Manatva) are silent; whoever does not approve, speak. (Repeat three times.) The Sangha (Sangha, the monastic community) has approved that Bhikkhu (Bhikkhu, a Buddhist monk) so-and-so has completed the six nights of Manatva and the Manatva-bornadya-cikitsa-karma for the previous offense, the intermediate serious offense, namely a certain Sanghavasesa (Sanghavasesa, a serious offense requiring a meeting of the Sangha), without concealment. The Sangha approves, because of silence; let this matter be carried out in this way. (The practices of white conduct, etc., are all the same as before.) The method of expiation for destroying concealment and destroying the six nights (There are four methods of expiation: 1. The method of destroying concealment and destroying the six nights; 2. The method of destroying concealment but not destroying the six nights; 3. The method of not destroying concealment but destroying the six nights; 4. The method of not destroying concealment and the six nights. Those who have destroyed both go to the Sangha and request with full ceremony as follows.) Venerable Sangha, please listen! I, Bhikkhu so-and-so, have committed a certain Sanghavasesa offense, concealing it for (a certain number of) days. I, Bhikkhu so-and-so, having concealed (a certain number of) days for a certain Sanghavasesa offense, have requested the concealment Karma (Karma, ritual act) from the Sangha; the Sangha has granted me, Bhikkhu so-and-so, the Karma for concealing (a certain number of) days. While I, Bhikkhu so-and-so, was undergoing concealment, I committed another serious Sanghavasesa offense, concealing it for (a certain number of) days. I also requested from the Sangha the Karma for the previous offense, the intermediate serious offense of concealing (a certain number of) days, and the Karma for the day of concealment; the Sangha also granted me, Bhikkhu so-and-so, the Karma for the previous offense, the intermediate serious offense of concealing (a certain number of) days, and the Karma for the day of concealment. Having completed the practice of the previous offense, the intermediate serious offense of concealing (a certain number of) days, and the Karma for the day of concealment, I have requested six nights of Manatva from the Sangha; the Sangha has granted me, Bhikkhu so-and-so, six nights of Manatva. While I, Bhikkhu so-and-so, was undergoing Manatva, I committed another serious Sanghavasesa offense without concealment, and I also requested from the Sangha six nights of Manatva and the Karma for the day of Manatva for the previous offense, the intermediate serious offense without concealment; the Sangha also granted me, Bhikkhu so-and-so, six nights of Manatva and the Karma for the day of Manatva for the previous offense, the intermediate serious offense without concealment. I, Bhikkhu so-and-so, am undergoing the previous offense, the intermediate serious offense without concealment.
六夜摩那埵及摩那埵本日治羯磨竟，今從僧乞出罪羯磨。愿僧與我某甲比丘出罪羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨；僧亦與此某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨。此某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，亦從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧亦與此某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。此某甲比丘行前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨竟，今從僧乞出罪羯磨。若僧時到，僧忍聽，僧與某甲比丘出罪。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若
【現代漢語翻譯】 現代漢語譯本 六夜摩那埵（Mānatta，一種懺悔期）及摩那埵本日治羯磨（羯磨，指僧團的儀式）已完成，現在我某甲（指代僧侶）從僧團請求出罪羯磨。愿僧團慈悲，為我某甲比丘（比丘，指男性出家人）行出罪羯磨。（重複三次。僧團應依法行事。）
大德僧團請聽！這位某甲比丘，犯了某項僧殘罪（Saṃghāvaśeṣa，一種較重的罪），隱瞞了（若干）日。這位某甲比丘，犯了某項僧殘罪，按照隱瞞的（若干）日，已經從僧團請求了覆藏羯磨；僧團已經為此某甲比丘進行了按照隱瞞（若干）日的羯磨。這位某甲比丘在行覆藏期間，中間又再次犯了某項僧殘罪，隱瞞了（若干）日，也從僧團請求了先前所犯、中間重犯的某項僧殘罪的覆藏（若干）日及覆藏本日治羯磨；僧團也為此某甲比丘進行了先前所犯、中間重犯的覆藏（若干）日及覆藏本日治羯磨。這位某甲比丘在行先前所犯、中間重犯的覆藏（若干）日及覆藏本日治羯磨完畢后，已經從僧團請求了六夜摩那埵；僧團已經為此某甲比丘進行了六夜摩那埵。這位某甲比丘在行摩那埵期間，中間又再次犯了某項僧殘罪，沒有隱瞞，也從僧團請求了先前所犯、中間重犯的某項僧殘罪未覆藏的六夜摩那埵及摩那埵本日治羯磨；僧團也為此某甲比丘進行了先前所犯、中間重犯的某項僧殘罪未覆藏的六夜摩那埵及摩那埵本日治羯磨。這位某甲比丘在行先前所犯、中間重犯的某項僧殘罪未覆藏的六夜摩那埵及摩那埵本日治羯磨完畢后，現在從僧團請求出罪羯磨。如果僧團時機已到，僧團容忍聽取，僧團就為某甲比丘行出罪羯磨。稟白如上。
大德僧團請聽！這位某甲比丘，犯了某項僧殘罪，隱瞞了（若干）日。這位某甲比丘，犯了某項僧殘罪，按照隱瞞的（若干）日，已經從僧團請求了覆藏羯磨；僧團已經為此某甲比丘進行了按照隱瞞（若
【English Translation】 English version Having completed the six nights of Mānatta (a period of probation) and the Mānatta's treatment Karma (Karma refers to the Sangha's ritual) for today, I, so-and-so (referring to a monk), now request from the Sangha the Exoneration Karma. May the Sangha have compassion and perform the Exoneration Karma for me, the Bhikkhu (Bhikkhu refers to a male monastic) so-and-so. (Said three times. The Sangha should act according to the Dharma.)
Venerable Sangha, listen! This Bhikkhu so-and-so has committed a certain Saṃghāvaśeṣa (a serious offense requiring formal penance) offense and concealed it for (a certain number of) days. This Bhikkhu so-and-so, having committed a certain Saṃghāvaśeṣa offense, according to the (number of) days of concealment, has already requested the Concealment Karma from the Sangha; the Sangha has already performed the Karma according to the (number of) days of concealment for this Bhikkhu so-and-so. This Bhikkhu so-and-so, while undergoing the Concealment period, in the meantime, committed another Saṃghāvaśeṣa offense and concealed it for (a certain number of) days, and also requested from the Sangha the Concealment for (a certain number of) days and the treatment Karma for today for the previously committed and the intermediate repeated Saṃghāvaśeṣa offense; the Sangha also performed for this Bhikkhu so-and-so the Concealment for (a certain number of) days and the treatment Karma for today for the previously committed and the intermediate repeated offense. This Bhikkhu so-and-so, having completed the Concealment for (a certain number of) days and the treatment Karma for today for the previously committed and the intermediate repeated offense, has already requested the six nights of Mānatta from the Sangha; the Sangha has already performed the six nights of Mānatta for this Bhikkhu so-and-so. This Bhikkhu so-and-so, while undergoing Mānatta, in the meantime, committed another Saṃghāvaśeṣa offense without concealing it, and also requested from the Sangha the six nights of Mānatta and the treatment Karma for today for the previously committed and the intermediate repeated Saṃghāvaśeṣa offense that was not concealed; the Sangha also performed for this Bhikkhu so-and-so the six nights of Mānatta and the treatment Karma for today for the previously committed and the intermediate repeated Saṃghāvaśeṣa offense that was not concealed. This Bhikkhu so-and-so, having completed the six nights of Mānatta and the treatment Karma for today for the previously committed and the intermediate repeated Saṃghāvaśeṣa offense that was not concealed, now requests the Exoneration Karma from the Sangha. If the Sangha's time is right, and the Sangha is willing to listen, then the Sangha will perform the Exoneration Karma for Bhikkhu so-and-so. Reported as such.
Venerable Sangha, listen! This Bhikkhu so-and-so has committed a certain Saṃghāvaśeṣa offense and concealed it for (a certain number of) days. This Bhikkhu so-and-so, having committed a certain Saṃghāvaśeṣa offense, according to the (number of) days of concealment, has already requested the Concealment Karma from the Sangha; the Sangha has already performed the Karma according to the concealment (if
干)日羯磨。此某甲比丘行覆藏時，中間更重犯某僧殘罪覆藏(若干)日，亦從僧乞前犯中間重犯某僧殘罪覆藏(若干)日及覆藏本日治羯磨；僧亦與此某甲比丘前犯中間重犯覆藏(若干)日及覆藏本日治羯磨。此某甲比丘行前犯中間重犯覆藏(若干)日及覆藏本日治羯磨竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，亦從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧亦與此某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。此某甲比丘行前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨竟，今從僧乞出罪羯磨；僧與某甲比丘出罪。誰諸長老忍僧與某甲比丘出罪者默然，誰不忍者說。(三說。)僧已忍與某甲比丘出罪竟。僧忍，默然故，是事如是持。(次二位出罪法，準類應知。)
與不壞覆藏及六夜出罪法(彼至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，覆藏(若干)日。我某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與我某甲比丘隨覆藏(若干)日羯磨。我某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我
【現代漢語翻譯】 現代漢語譯本： （干）日羯磨。這位某甲比丘在行覆藏（懺悔）期間，中間又再犯了某個僧殘罪，並覆藏了（若干）日，現在要向僧團請求，對之前所犯的罪、中間再犯的某個僧殘罪以及覆藏的（若干）日，以及覆藏的當天進行羯磨（羯磨：一種僧團的儀式）。僧團也同意對此某甲比丘之前所犯的罪、中間再犯的罪以及覆藏的（若干）日，以及覆藏的當天進行羯磨。這位某甲比丘在完成了之前所犯的罪、中間再犯的罪以及覆藏的（若干）日，以及覆藏當天的羯磨后，已經向僧團請求了六夜摩那埵（摩那埵：一種懺悔期間），僧團也已經給予了這位某甲比丘六夜摩那埵。這位某甲比丘在行摩那埵期間，中間又再犯了某個僧殘罪，但沒有覆藏，現在要向僧團請求，對之前所犯的罪、中間再犯的某個僧殘罪（沒有覆藏）進行六夜摩那埵，以及摩那埵的當天進行羯磨；僧團也同意對此某甲比丘之前所犯的罪、中間再犯的某個僧殘罪（沒有覆藏）進行六夜摩那埵，以及摩那埵的當天進行羯磨。這位某甲比丘在完成了之前所犯的罪、中間再犯的某個僧殘罪（沒有覆藏）的六夜摩那埵，以及摩那埵的當天羯磨后，現在要向僧團請求出罪羯磨；僧團同意給予某甲比丘出罪。哪位長老同意僧團給予某甲比丘出罪的，請默然，哪位不同意的，請說出來。（重複三次。）僧團已經同意給予某甲比丘出罪。僧團同意，因為默然，此事就這樣決定了。（接下來的兩位比丘出罪的方法，可以依此類推。）
給予不壞覆藏以及六夜出罪的方法（他來到僧團中，按照儀軌這樣請求）：
尊敬的僧團請聽！我，某甲比丘，犯了某個僧殘罪，覆藏了（若干）日。我，某甲比丘，因為犯了某個僧殘罪，隨之覆藏了（若干）日，已經向僧團請求了覆藏羯磨；僧團也已經給予了我，某甲比丘，隨覆藏（若干）日的羯磨。我，某甲比丘，在完成覆藏后，已經向僧團請求了六夜摩那埵；僧團也已經給予了我，某甲比丘，六夜摩那埵。我
【English Translation】 English version: （For）(Number of) days, a Karma (Karma: an action, seen as bringing upon oneself inevitable results, good or bad, either in this life or in a reincarnation) is performed. This Bhikkhu (Bhikkhu: a Buddhist monk) named so-and-so, while undergoing Parivasa (Parivasa: a period of probation for a monk who has committed an offense), committed another Sanghavasesa (Sanghavasesa: a class of serious offenses requiring a meeting of the Sangha) offense and concealed it for (number of) days. He now requests the Sangha to perform a Karma for the original offense, the subsequent Sanghavasesa offense committed in between, the (number of) days of concealment, and the day of concealment itself. The Sangha also agrees to perform this Karma for the Bhikkhu so-and-so for the original offense, the subsequent offense committed in between, the (number of) days of concealment, and the day of concealment itself. This Bhikkhu so-and-so, having completed the Karma for the original offense, the subsequent offense committed in between, the (number of) days of concealment, and the day of concealment itself, has requested the Sangha for six nights of Manatta (Manatta: a period of penance). The Sangha has granted this Bhikkhu so-and-so six nights of Manatta. This Bhikkhu so-and-so, while undergoing Manatta, committed another Sanghavasesa offense but did not conceal it. He now requests the Sangha to perform a Karma for the original offense, the subsequent Sanghavasesa offense (not concealed) for six nights of Manatta, and the day of Manatta itself. The Sangha also agrees to grant this Bhikkhu so-and-so six nights of Manatta for the original offense, the subsequent Sanghavasesa offense (not concealed), and the day of Manatta itself. This Bhikkhu so-and-so, having completed the six nights of Manatta for the original offense, the subsequent Sanghavasesa offense (not concealed), and the Karma for the day of Manatta itself, now requests the Sangha for Abbhana (Abbhana: the act of reinstatement) Karma. The Sangha grants Abbhana to the Bhikkhu so-and-so. Those elders who agree that the Sangha should grant Abbhana to the Bhikkhu so-and-so, let them be silent. Those who do not agree, let them speak. (Repeat three times.) The Sangha has agreed to grant Abbhana to the Bhikkhu so-and-so. The Sangha agrees, because of silence. Thus, this matter is decided. (The method for the next two Bhikkhus to be reinstated should be understood similarly.)
The method for granting non-broken Parivasa and Abbhana after six nights (He comes to the Sangha and makes the request according to the procedure):
Venerable Sangha, please listen! I, the Bhikkhu so-and-so, have committed a Sanghavasesa offense and concealed it for (number of) days. I, the Bhikkhu so-and-so, having committed a Sanghavasesa offense, subsequently concealed it for (number of) days, have requested the Sangha for Parivasa Karma. The Sangha has granted me, the Bhikkhu so-and-so, Parivasa Karma for (number of) days of concealment. I, the Bhikkhu so-and-so, having completed Parivasa, have requested the Sangha for six nights of Manatta. The Sangha has granted me, the Bhikkhu so-and-so, six nights of Manatta. I
某甲比丘行六夜摩那埵竟，今從僧乞出罪羯磨。愿僧與我某甲比丘出罪羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行六夜摩那埵竟，今從僧乞出罪羯磨。若僧時到，僧忍聽，僧與某甲比丘出罪。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，覆藏(若干)日。此某甲比丘，犯某僧殘罪，隨覆藏(若干)日，已從僧乞覆藏羯磨；僧已與此某甲比丘隨覆藏(若干)日羯磨。此某甲比丘行覆藏竟，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行六夜摩那埵竟，今從僧乞出罪羯磨；僧與某甲比丘出罪。誰諸長老忍僧與某甲比丘出罪者默然，誰不忍者說。(三說。)僧已忍與某甲比丘出罪竟。僧忍，默然故，是事如是持。
與犯僧殘不覆藏者摩那埵法(時有比丘犯僧殘罪不覆藏。佛言：「聽僧與彼比丘六夜摩那埵白四羯磨。」彼至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，不覆藏，今從僧乞六夜摩那埵。愿僧
【現代漢語翻譯】 現代漢語譯本：某甲（姓名）比丘已經完成了六夜的摩那埵（懺悔期），現在向僧團請求進行出罪羯磨（恢復清凈的儀式）。我某甲比丘懇請僧團慈悲，為我進行出罪羯磨。（重複三次。僧團應依法行事。）
大德僧團請聽！這位某甲比丘，犯了某個僧殘罪（導致僧團分裂的罪行），並隱瞞了（若干）天。這位某甲比丘，因為犯了某個僧殘罪，並隨其隱瞞了（若干）天，已經向僧團請求進行覆藏羯磨（懺悔儀式）；僧團已經為此某甲比丘進行了隨其隱瞞（若干）天的羯磨。這位某甲比丘完成了覆藏期，已經向僧團請求進行六夜摩那埵；僧團已經為此某甲比丘進行了六夜摩那埵。這位某甲比丘完成了六夜摩那埵，現在向僧團請求進行出罪羯磨。如果僧團認為時機已到，僧團同意，僧團就為某甲比丘進行出罪。稟白如上。
大德僧團請聽！這位某甲比丘，犯了某個僧殘罪，並隱瞞了（若干）天。這位某甲比丘，因為犯了某個僧殘罪，並隨其隱瞞了（若干）天，已經向僧團請求進行覆藏羯磨；僧團已經為此某甲比丘進行了隨其隱瞞（若干）天的羯磨。這位某甲比丘完成了覆藏期，已經向僧團請求進行六夜摩那埵；僧團已經為此某甲比丘進行了六夜摩那埵。這位某甲比丘完成了六夜摩那埵，現在向僧團請求進行出罪羯磨；僧團為某甲比丘進行出罪。哪位長老同意僧團為某甲比丘進行出罪的請默然，哪位不同意的請說出來。（重複三次。）僧團已經同意為某甲比丘進行出罪。僧團同意，因為默然，此事就這樣決定了。
對於犯了僧殘罪但沒有隱瞞的比丘，進行摩那埵法（當時有比丘犯了僧殘罪但沒有隱瞞。佛說：「允許僧團為此比丘進行六夜摩那埵的白四羯磨。」他來到僧團中，按照儀軌這樣請求。）
大德僧團請聽！我某甲比丘，犯了某個僧殘罪，沒有隱瞞，現在向僧團請求進行六夜摩那埵。懇請僧團
【English Translation】 English version: 'I, Bhikkhu (name), having completed the six-night Manatta (period of probation), now request the Sangha for an Exoneration Kamma (ritual for restoring purity). I, Bhikkhu (name), beseech the Sangha to grant me an Exoneration Kamma out of compassion.' (Said three times. The Sangha should proceed according to the Dharma.)
'Venerable Sangha, listen! This Bhikkhu (name) has committed a Sanghadisesa offense (offense requiring a meeting of the Sangha), and concealed it for (number) days. This Bhikkhu (name), having committed a Sanghadisesa offense, and having concealed it for (number) days, has requested the Sangha for a Concealment Kamma; the Sangha has granted this Bhikkhu (name) a Kamma for (number) days of concealment. This Bhikkhu (name), having completed the period of concealment, has requested the Sangha for a six-night Manatta; the Sangha has granted this Bhikkhu (name) a six-night Manatta. This Bhikkhu (name), having completed the six-night Manatta, now requests the Sangha for an Exoneration Kamma. If it is the Sangha's time, may the Sangha consent and listen, may the Sangha grant Bhikkhu (name) exoneration. This is the announcement.'
'Venerable Sangha, listen! This Bhikkhu (name) has committed a Sanghadisesa offense, and concealed it for (number) days. This Bhikkhu (name), having committed a Sanghadisesa offense, and having concealed it for (number) days, has requested the Sangha for a Concealment Kamma; the Sangha has granted this Bhikkhu (name) a Kamma for (number) days of concealment. This Bhikkhu (name), having completed the period of concealment, has requested the Sangha for a six-night Manatta; the Sangha has granted this Bhikkhu (name) a six-night Manatta. This Bhikkhu (name), having completed the six-night Manatta, now requests the Sangha for an Exoneration Kamma; may the Sangha grant Bhikkhu (name) exoneration. Those venerable ones who approve of the Sangha granting Bhikkhu (name) exoneration, let them be silent; those who do not approve, let them speak.' (Said three times.) 'The Sangha has approved granting Bhikkhu (name) exoneration. The Sangha approves, therefore it is silent; thus, this matter is held.'
The Manatta procedure for one who has committed a Sanghadisesa offense but did not conceal it (At one time, there was a Bhikkhu who committed a Sanghadisesa offense but did not conceal it. The Buddha said, 'Let the Sangha grant that Bhikkhu a six-night Manatta with a formal announcement of four Kammavācanā.' He came into the midst of the Sangha, and according to the proper procedure, made this request.)
'Venerable Sangha, listen! I, Bhikkhu (name), have committed a Sanghadisesa offense, and did not conceal it, now I request the Sangha for a six-night Manatta. I beseech the Sangha'
與我某甲比丘六夜摩那埵，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，不覆藏，今從僧乞六夜摩那埵。若僧時到，僧忍聽，僧與某甲比丘六夜摩那埵。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，不覆藏，今從僧乞六夜摩那埵；僧與某甲比丘六夜摩那埵。誰諸長老忍僧與某甲比丘六夜摩那埵者默然，誰不忍者說。(三說。)僧已忍與某甲比丘六夜摩那埵竟。僧忍，默然故，是事如是持。(白行等法，亦並同前。)
與摩那埵本日治法(彼比丘行摩那埵時，中間更犯。佛言：「聽僧與彼作摩那埵本日治白四羯磨。」按文但言更犯，不論覆不，直與本日治法，即是舊新別明。今約重犯不覆者，舊新合說。彼至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，不覆藏，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。愿僧與我某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，不覆藏，已從僧乞六夜摩那埵；僧已與此某甲
比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。若僧時到，僧忍聽，僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，不覆藏，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，今從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。誰諸長老忍僧與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨者默然，誰不忍者說。(三說。)僧已忍與某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨竟。僧忍，默然故，是事如是持。(白行等法，亦並同前。)
與壞摩那埵出罪法(此出罪法有二：一、壞六夜法，二、不壞六夜法。彼壞法比丘應至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘，犯某僧殘罪，不覆藏，已從僧乞六夜摩那埵；僧已與我某甲比丘六夜摩那埵。我某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，亦從僧乞前犯中間重
【現代漢語翻譯】 現代漢語譯本： 比丘六夜摩那埵（Six-night Manatta，一種懺悔期）。這位某甲比丘在進行摩那埵（Manatta，懺悔）期間，又再次犯了某個僧殘罪（Sanghadisesa，一種較重的罪行）且沒有坦白隱瞞，現在向僧團請求對之前所犯的罪行，以及中間再次犯下的僧殘罪且隱瞞不報的行為，給予六夜摩那埵的懲罰，以及摩那埵本日的羯磨（Karma，儀式）。如果僧團認為時機已到，請允許僧團同意，僧團給予某甲比丘之前所犯的罪行，以及中間再次犯下的僧殘罪且隱瞞不報的行為，六夜摩那埵的懲罰，以及摩那埵本日的羯磨。稟告如上。
大德僧團請聽！這位某甲比丘，犯了某個僧殘罪，沒有坦白隱瞞，已經向僧團請求六夜摩那埵的懲罰；僧團已經給予這位某甲比丘六夜摩那埵的懲罰。這位某甲比丘在進行摩那埵期間，又再次犯了某個僧殘罪且沒有坦白隱瞞，現在向僧團請求對之前所犯的罪行，以及中間再次犯下的僧殘罪且隱瞞不報的行為，給予六夜摩那埵的懲罰，以及摩那埵本日的羯磨；僧團給予某甲比丘之前所犯的罪行，以及中間再次犯下的僧殘罪且隱瞞不報的行為，六夜摩那埵的懲罰，以及摩那埵本日的羯磨。哪位長老同意僧團給予某甲比丘之前所犯的罪行，以及中間再次犯下的僧殘罪且隱瞞不報的行為，六夜摩那埵的懲罰，以及摩那埵本日的羯磨，請保持沉默；哪位不同意，請說出來。（重複三次。）僧團已經同意給予某甲比丘之前所犯的罪行，以及中間再次犯下的僧殘罪且隱瞞不報的行為，六夜摩那埵的懲罰，以及摩那埵本日的羯磨。僧團同意，因為大家保持沉默，此事就這樣決定了。（白行等法，也和前面一樣。）
給予破壞摩那埵的出罪法（這種出罪法有兩種：一、破壞六夜法，二、不破壞六夜法。那些破壞六夜法的比丘應該到僧團中，按照儀軌這樣請求。）
大德僧團請聽！我某甲比丘，犯了某個僧殘罪，沒有坦白隱瞞，已經向僧團請求六夜摩那埵的懲罰；僧團已經給予我某甲比丘六夜摩那埵的懲罰。我某甲比丘在進行摩那埵期間，又再次犯了某個僧殘罪且沒有坦白隱瞞，也向僧團請求對之前所犯的罪行，以及中間再次犯下的
【English Translation】 English version: Bhikkhu (Monk) for six nights of Manatta (a period of penance). This Bhikkhu named so-and-so, while undergoing Manatta, has again committed a Sanghadisesa (a serious offense) without confession and concealment. Now, he requests from the Sangha (monastic community) a six-night Manatta for the initial offense and the subsequent Sanghadisesa committed and concealed, along with the Karma (ritual) for the present day of Manatta. If the Sangha deems it the right time, may the Sangha consent and grant Bhikkhu so-and-so a six-night Manatta for the initial offense and the subsequent Sanghadisesa committed and concealed, along with the Karma for the present day of Manatta. This is the announcement.
Venerable Sangha, listen! This Bhikkhu named so-and-so has committed a Sanghadisesa, without confession and concealment, and has requested a six-night Manatta from the Sangha; the Sangha has granted this Bhikkhu so-and-so a six-night Manatta. This Bhikkhu named so-and-so, while undergoing Manatta, has again committed a Sanghadisesa without confession and concealment. Now, he requests from the Sangha a six-night Manatta for the initial offense and the subsequent Sanghadisesa committed and concealed, along with the Karma for the present day of Manatta; the Sangha grants Bhikkhu so-and-so a six-night Manatta for the initial offense and the subsequent Sanghadisesa committed and concealed, along with the Karma for the present day of Manatta. Those elders who approve of the Sangha granting Bhikkhu so-and-so a six-night Manatta for the initial offense and the subsequent Sanghadisesa committed and concealed, along with the Karma for the present day of Manatta, should remain silent; those who do not approve should speak. (Repeat three times.) The Sangha has approved granting Bhikkhu so-and-so a six-night Manatta for the initial offense and the subsequent Sanghadisesa committed and concealed, along with the Karma for the present day of Manatta. The Sangha approves, therefore, because of the silence, this matter is thus carried out. (The procedure for announcement, etc., is the same as before.)
The procedure for granting absolution after a broken Manatta (There are two types of absolution: 1. For a broken six-night period, 2. For an unbroken six-night period. The Bhikkhu who has broken the period should approach the Sangha and request in this manner, following the proper procedure.)
Venerable Sangha, listen! I, Bhikkhu so-and-so, have committed a Sanghadisesa, without confession and concealment, and have requested a six-night Manatta from the Sangha; the Sangha has granted me, Bhikkhu so-and-so, a six-night Manatta. I, Bhikkhu so-and-so, while undergoing Manatta, have again committed a Sanghadisesa without confession and concealment, and have also requested from the Sangha for the initial offense and the subsequent
犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧亦與我某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。我某甲比丘行前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨竟，今從僧乞出罪羯磨。愿僧與我某甲比丘出罪羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘，犯某僧殘罪，不覆藏。已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，亦從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧亦與此某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。此某甲比丘行前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨竟，今從僧乞出罪羯磨。若僧時到，僧忍聽，僧與某甲比丘出罪。白如是。
大德僧聽！此某甲比丘，犯某僧殘罪，不覆藏，已從僧乞六夜摩那埵；僧已與此某甲比丘六夜摩那埵。此某甲比丘行摩那埵時，中間更重犯某僧殘罪不覆藏，亦從僧乞前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨；僧亦與此某甲比丘前犯中間重犯某僧殘罪不覆藏六夜摩那埵及摩那埵本日治羯磨。此某甲比丘行前犯中間重犯某僧殘罪不覆藏六夜摩
【現代漢語翻譯】 現代漢語譯本： 我，某甲比丘，犯了某個僧殘罪（Sanghadisesa，一種較重的罪），沒有如實坦白隱瞞了六夜的摩那埵（Manatta，一種懺悔期），以及摩那埵期間的本日治羯磨（Karma，羯磨指僧團的事務處理，此處指對罪行的處理）；僧團也已給予我，某甲比丘，先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩那埵，以及摩那埵期間的本日治羯磨。我，某甲比丘，已經完成了先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩那埵，以及摩那埵期間的本日治羯磨，現在向僧團請求出罪羯磨。希望僧團能慈悲地給予我，某甲比丘，出罪羯磨。（重複三次。僧團應依法處理。）
大德僧眾請聽！這位某甲比丘，犯了某個僧殘罪，沒有如實坦白隱瞞。已經向僧團請求了六夜的摩那埵；僧團也已經給予了這位某甲比丘六夜的摩那埵。這位某甲比丘在行摩那埵期間，中間又重犯了某個僧殘罪，沒有如實坦白隱瞞，也向僧團請求了先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩那埵，以及摩那埵期間的本日治羯磨；僧團也給予了這位某甲比丘先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩那埵，以及摩那埵期間的本日治羯磨。這位某甲比丘已經完成了先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩那埵，以及摩那埵期間的本日治羯磨，現在向僧團請求出罪羯磨。如果僧團認為時機已到，請僧團允許，僧團給予某甲比丘出罪。告知如上。
大德僧眾請聽！這位某甲比丘，犯了某個僧殘罪，沒有如實坦白隱瞞，已經向僧團請求了六夜的摩那埵；僧團也已經給予了這位某甲比丘六夜的摩那埵。這位某甲比丘在行摩那埵期間，中間又重犯了某個僧殘罪，沒有如實坦白隱瞞，也向僧團請求了先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩那埵，以及摩那埵期間的本日治羯磨；僧團也給予了這位某甲比丘先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩那埵，以及摩那埵期間的本日治羯磨。這位某甲比丘已經完成了先前所犯、中間又重犯的某個僧殘罪，沒有如實坦白隱瞞六夜的摩
【English Translation】 English version: I, Bhikkhu (monk) so-and-so, have committed a certain Sanghadisesa (a serious offense requiring formal meeting of the Sangha) offense, and did not disclose it, concealing it for six nights of Manatta (a period of probation/penance), and the Karma (an act or procedure; here, dealing with the offense) performed on this day of Manatta; the Sangha has also given me, Bhikkhu so-and-so, the six nights of Manatta for the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, and the Karma performed on this day of Manatta. I, Bhikkhu so-and-so, have completed the six nights of Manatta for the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, and the Karma performed on this day of Manatta, and now request the Sangha for a Karma of absolution. I hope the Sangha will compassionately grant me, Bhikkhu so-and-so, the Karma of absolution. (Said three times. The Sangha should act according to the Dharma.)
Venerable Sangha, listen! This Bhikkhu so-and-so has committed a certain Sanghadisesa offense and did not disclose it. He has requested the Sangha for six nights of Manatta; the Sangha has given this Bhikkhu so-and-so six nights of Manatta. While this Bhikkhu so-and-so was undergoing Manatta, he committed another Sanghadisesa offense in between and did not disclose it, and also requested the Sangha for the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, six nights of Manatta, and the Karma performed on this day of Manatta; the Sangha has also given this Bhikkhu so-and-so the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, six nights of Manatta, and the Karma performed on this day of Manatta. This Bhikkhu so-and-so has completed the six nights of Manatta for the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, and the Karma performed on this day of Manatta, and now requests the Sangha for a Karma of absolution. If it is the Sangha's time, may the Sangha consent, may the Sangha grant Bhikkhu so-and-so absolution. The announcement is as such.
Venerable Sangha, listen! This Bhikkhu so-and-so has committed a certain Sanghadisesa offense and did not disclose it. He has requested the Sangha for six nights of Manatta; the Sangha has given this Bhikkhu so-and-so six nights of Manatta. While this Bhikkhu so-and-so was undergoing Manatta, he committed another Sanghadisesa offense in between and did not disclose it, and also requested the Sangha for the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, six nights of Manatta, and the Karma performed on this day of Manatta; the Sangha has also given this Bhikkhu so-and-so the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, six nights of Manatta, and the Karma performed on this day of Manatta. This Bhikkhu so-and-so has completed the six nights of Manatta for the previously committed and subsequently repeated certain Sanghadisesa offense that was not disclosed, six nights of Ma
那埵及摩那埵本日治羯磨竟，今從僧乞出罪羯磨；僧與某甲比丘出罪。誰諸長老忍僧與某甲比丘出罪者默然，誰不忍者說。(三說。)僧已忍與某甲比丘出罪竟。僧忍，默然故，是事如是持。(不壞摩那埵出罪法，準類應知。)
與比丘尼半月摩那埵法(尼犯僧殘，應在二部僧各滿四人中，半月行摩那埵。彼比丘尼應至僧中，長跪，作如是乞。)
大德僧聽！我某甲比丘尼，犯某僧殘罪，今從僧乞半月摩那埵。愿僧與我某甲比丘尼半月摩那埵，慈愍故。(三說。僧應如是與法。)
大德僧聽！此某甲比丘尼，犯某僧殘罪，今從僧乞半月摩那埵。若僧時到，僧忍聽僧與某甲比丘尼半月摩那埵。白如是。
大德僧聽！此某甲比丘尼，犯某僧殘罪，今從僧乞半月摩那埵；僧與某甲比丘尼半月摩那埵。誰諸長老忍僧與某甲比丘尼半月摩那埵者默然，誰不忍者說。(三說。)僧已忍與某甲比丘尼半月摩那埵竟。僧忍，默然故，是事如是持。(彼得法已，白行等法並同比丘，更無有異。)
與摩那埵本日治法(既於行中重犯，故與本日治法。彼至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘尼，犯某僧殘罪，已從僧乞半月摩那埵；僧已與我某甲比丘尼半月摩那埵。我某甲比丘尼行摩那埵
【現代漢語翻譯】 現代漢語譯本： 那埵（懺悔者）及摩那埵（行懺悔）本日的治理羯磨（僧團事務）已經完成，現在從僧團請求出罪羯磨（恢復清凈的儀式）；僧團給予某甲比丘出罪。哪位長老認可僧團給予某甲比丘出罪的請默然，哪位不認可請說出來。（重複三次。）僧團已經認可給予某甲比丘出罪。僧團認可，因為默然，此事就這樣決定。（不破壞摩那埵出罪法，按照類似情況應該知道如何處理。） 給予比丘尼半月摩那埵法（比丘尼犯僧殘罪，應該在二部僧團各自滿四人的情況下，進行半個月的摩那埵。那位比丘尼應該到僧團中，長跪，這樣請求。） 大德僧團請聽！我某甲比丘尼，犯了某僧殘罪，現在從僧團請求半月摩那埵。愿僧團給予我某甲比丘尼半月摩那埵，因為慈悲憐憫的緣故。（重複三次。僧團應該這樣給予。） 大德僧團請聽！此某甲比丘尼，犯了某僧殘罪，現在從僧團請求半月摩那埵。如果僧團時機已到，僧團認可，請聽僧團給予某甲比丘尼半月摩那埵。稟白完畢。 大德僧團請聽！此某甲比丘尼，犯了某僧殘罪，現在從僧團請求半月摩那埵；僧團給予某甲比丘尼半月摩那埵。哪位長老認可僧團給予某甲比丘尼半月摩那埵的請默然，哪位不認可請說出來。（重複三次。）僧團已經認可給予某甲比丘尼半月摩那埵。僧團認可，因為默然，此事就這樣決定。（她得到法之後，稟白行為等法都和比丘相同，再沒有其他不同。） 給予摩那埵本日治法（既然在行持中再次犯戒，所以給予本日治法。她到僧團中，按照儀軌這樣請求。） 大德僧團請聽！我某甲比丘尼，犯了某僧殘罪，已經從僧團請求半月摩那埵；僧團已經給予我某甲比丘尼半月摩那埵。我某甲比丘尼行摩那埵
【English Translation】 English version: That the Nattha (penitent) and Manatva (performing penance) governance Karma (Sangha affairs) for today is completed, now requesting from the Sangha the Expiation Karma (ceremony to restore purity); the Sangha grants Expiation to Bhikshu so-and-so. Those elders who approve of the Sangha granting Expiation to Bhikshu so-and-so, please remain silent; those who do not approve, please speak. (Repeat three times.) The Sangha has approved granting Expiation to Bhikshu so-and-so. The Sangha approves, because of silence, this matter is thus decided. (Without destroying the Manatva Expiation Dharma, one should know how to handle it according to similar situations.) The Dharma of granting a half-month of Manatva to Bhikshunis (If a Bhikshuni commits a Sanghavasesa offense, it should be performed with at least four members present in each of the two Sanghas, for half a month of Manatva. That Bhikshuni should go to the Sangha, kneel, and request thus.) Venerable Sangha, please listen! I, Bhikshuni so-and-so, have committed a certain Sanghavasesa offense, and now request half a month of Manatva from the Sangha. May the Sangha grant me, Bhikshuni so-and-so, half a month of Manatva, out of compassion. (Repeat three times. The Sangha should grant it thus.) Venerable Sangha, please listen! This Bhikshuni so-and-so, has committed a certain Sanghavasesa offense, and now requests half a month of Manatva from the Sangha. If the time is right for the Sangha, and the Sangha approves, please listen to the Sangha granting Bhikshuni so-and-so half a month of Manatva. The announcement is complete. Venerable Sangha, please listen! This Bhikshuni so-and-so, has committed a certain Sanghavasesa offense, and now requests half a month of Manatva from the Sangha; the Sangha grants Bhikshuni so-and-so half a month of Manatva. Those elders who approve of the Sangha granting Bhikshuni so-and-so half a month of Manatva, please remain silent; those who do not approve, please speak. (Repeat three times.) The Sangha has approved granting Bhikshuni so-and-so half a month of Manatva. The Sangha approves, because of silence, this matter is thus decided. (After she obtains the Dharma, the reporting of conduct and other Dharmas are the same as for Bhikshus, there are no other differences.) The Dharma of granting governance for today of Manatva (Since the transgression was committed again during the practice, therefore grant governance for today. She goes to the Sangha, and requests thus according to the ritual.) Venerable Sangha, please listen! I, Bhikshuni so-and-so, have committed a certain Sanghavasesa offense, and have already requested half a month of Manatva from the Sangha; the Sangha has already granted me, Bhikshuni so-and-so, half a month of Manatva. I, Bhikshuni so-and-so, am practicing Manatva
時，中間更重犯某僧殘罪，今從僧乞前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨。愿僧與我某甲比丘尼前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘尼，犯某僧殘罪，已從僧乞半月摩那埵；僧已與此某甲比丘尼半月摩那埵。此某甲比丘尼行摩那埵時，中間更重犯某僧殘罪，今從僧乞前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨。若僧時到，僧忍聽，僧與某甲比丘尼前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨。白如是。
大德僧聽！此某甲比丘尼，犯某僧殘罪，已從僧乞半月摩那埵；僧已與此某甲比丘尼半月摩那埵。此某甲比丘尼行摩那埵時，中間更重犯某僧殘罪，今從僧乞前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨；僧與某甲比丘尼前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨。誰諸長老忍僧與某甲比丘尼前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨者默然，誰不忍者說。(三說。)僧已忍與某甲比丘尼前犯中間重犯某僧殘罪半月摩那埵及摩那埵本日治羯磨竟。僧忍，默然故，是事如是持。(白亦同前，作須具牒。)
與不壞摩那埵出罪法(此出罪法有二：一、不壞摩那
【現代漢語翻譯】 現代漢語譯本： 這時，（如果）在中間又重犯了某個僧殘罪（Sanghadisesa，一種較重的罪），現在向僧團請求先前所犯和中間重犯的某個僧殘罪的半個月摩那埵（Manatta，一種懺悔期）以及摩那埵期間的本日治羯磨（Karma，羯磨指僧團的事務處理）。愿僧團慈悲憐憫，給予我某甲（姓名）比丘尼先前所犯和中間重犯的某個僧殘罪的半個月摩那埵以及摩那埵期間的本日治羯磨。（重複三次。僧團應依法處理。）
大德僧團請聽！這位某甲比丘尼，犯了某個僧殘罪，已經向僧團請求了半個月的摩那埵；僧團已經給予了這位某甲比丘尼半個月的摩那埵。這位某甲比丘尼在行摩那埵期間，中間又重犯了某個僧殘罪，現在向僧團請求先前所犯和中間重犯的某個僧殘罪的半個月摩那埵以及摩那埵期間的本日治羯磨。如果僧團認為時機已到，僧團容忍聽取，僧團給予某甲比丘尼先前所犯和中間重犯的某個僧殘罪的半個月摩那埵以及摩那埵期間的本日治羯磨。稟白如上。
大德僧團請聽！這位某甲比丘尼，犯了某個僧殘罪，已經向僧團請求了半個月的摩那埵；僧團已經給予了這位某甲比丘尼半個月的摩那埵。這位某甲比丘尼在行摩那埵期間，中間又重犯了某個僧殘罪，現在向僧團請求先前所犯和中間重犯的某個僧殘罪的半個月摩那埵以及摩那埵期間的本日治羯磨；僧團給予某甲比丘尼先前所犯和中間重犯的某個僧殘罪的半個月摩那埵以及摩那埵期間的本日治羯磨。諸位長老中，誰容忍僧團給予某甲比丘尼先前所犯和中間重犯的某個僧殘罪的半個月摩那埵以及摩那埵期間的本日治羯磨的，請默然；誰不容忍的，請說出來。（重複三次。）僧團已經容忍給予某甲比丘尼先前所犯和中間重犯的某個僧殘罪的半個月摩那埵以及摩那埵期間的本日治羯磨完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。（稟白也與前面相同，製作時需要詳細記錄。）
給予不壞摩那埵出罪法（這種出罪法有兩種：一、不壞摩那
【English Translation】 English version: At this time, if in the interim, she commits another Sanghadisesa (a more serious offense), now she requests from the Sangha (community of monks/nuns) a half-month of Manatta (a period of penance) for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma (ecclesiastical act) during the Manatta period. May the Sangha have compassion and grant me, Bhikkhuni (nun) So-and-so, a half-month of Manatta for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma during the Manatta period. (Say three times. The Sangha should act according to the Dharma.)
Venerable Sangha, listen! This Bhikkhuni So-and-so has committed a certain Sanghadisesa and has already requested a half-month of Manatta from the Sangha; the Sangha has already granted this Bhikkhuni So-and-so a half-month of Manatta. While this Bhikkhuni So-and-so was undergoing Manatta, she committed another Sanghadisesa in the interim. Now she requests from the Sangha a half-month of Manatta for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma during the Manatta period. If it is the Sangha's time, may the Sangha listen tolerantly, and may the Sangha grant Bhikkhuni So-and-so a half-month of Manatta for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma during the Manatta period. The announcement is as such.
Venerable Sangha, listen! This Bhikkhuni So-and-so has committed a certain Sanghadisesa and has already requested a half-month of Manatta from the Sangha; the Sangha has already granted this Bhikkhuni So-and-so a half-month of Manatta. While this Bhikkhuni So-and-so was undergoing Manatta, she committed another Sanghadisesa in the interim. Now she requests from the Sangha a half-month of Manatta for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma during the Manatta period; may the Sangha grant Bhikkhuni So-and-so a half-month of Manatta for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma during the Manatta period. Those elders who tolerate the Sangha granting Bhikkhuni So-and-so a half-month of Manatta for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma during the Manatta period, let them be silent; those who do not tolerate it, let them speak. (Say three times.) The Sangha has tolerated granting Bhikkhuni So-and-so a half-month of Manatta for the previous offense and the intermediate repeated Sanghadisesa, and the daily Karma during the Manatta period. The Sangha tolerates it, because of the silence, this matter is thus established. (The announcement is the same as before; it must be recorded in detail when making it.)
The method of expiation for unbroken Manatta (There are two types of expiation methods: 1. Unbroken Mana
埵法，二、壞摩那埵法。彼不壞法比丘尼行摩那埵竟，應在二部僧各滿二十人中出罪。彼至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘尼，犯某僧殘罪，已從僧乞半月摩那埵；僧已與我某甲比丘尼半月摩那埵。我某甲比丘尼已行摩那埵竟，今從僧乞出罪羯磨。愿僧與我某甲比丘尼出罪羯磨，慈愍故。(三說。僧應與法。)
大德僧聽！此某甲比丘尼，犯某僧殘罪，已從僧乞半月摩那埵；僧已與此某甲比丘尼半月摩那埵。此某甲比丘尼已行摩那埵竟，今從僧乞出罪羯磨。若僧時到，僧忍聽，僧與某甲比丘尼出罪。白如是。
大德僧聽！此某甲比丘尼，犯某僧殘罪，已從僧乞半月摩那埵，僧已與此某甲比丘尼半月摩那埵，此某甲比丘尼，已行摩那埵竟，今從僧乞出罪羯磨；僧與某甲比丘尼出罪。誰諸長老忍僧與某甲比丘尼出罪者默然，誰不忍者說。(三說)僧已忍與某甲比丘尼出罪竟。僧忍，默然故，是事如是持。(其壞摩那埵出罪法，準類應知。)
除偷蘭遮罪法(按此偷蘭有其二位：一者，根本；二者，從生。於此二中，懺階三品。一者上品，對大眾懺，謂根本中：破法輪主、盜四、殺天等；從生中：波羅夷下重偷蘭遮。二者中品，對小眾懺，謂根本中：破羯磨僧、壞法輪伴、盜三二
【現代漢語翻譯】 現代漢語譯本： 有兩種摩那埵（Manatva，懺悔期）法：第一種是未損壞的摩那埵法，第二種是已損壞的摩那埵法。如果比丘尼在未損壞的情況下完成了摩那埵，她應該在比丘和比丘尼僧團各滿二十人的情況下請求出罪。當她來到僧團中，應依儀軌這樣乞請：
『尊敬的僧團請聽！我某甲（姓名）比丘尼，犯了某某僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），已經向僧團請求了半個月的摩那埵；僧團已經給予了我某甲比丘尼半個月的摩那埵。我某甲比丘尼已經完成了摩那埵，現在向僧團請求出罪羯磨（Karma，儀式）。愿僧團慈悲憐憫，給予我某甲比丘尼出罪羯磨。』（重複三次。僧團應依法行事。）
『尊敬的僧團請聽！這位某甲比丘尼，犯了某某僧殘罪，已經向僧團請求了半個月的摩那埵；僧團已經給予了這位某甲比丘尼半個月的摩那埵。這位某甲比丘尼已經完成了摩那埵，現在向僧團請求出罪羯磨。如果僧團認為時機已到，請僧團允許，僧團給予某甲比丘尼出罪。稟白如是。』
『尊敬的僧團請聽！這位某甲比丘尼，犯了某某僧殘罪，已經向僧團請求了半個月的摩那埵，僧團已經給予了這位某甲比丘尼半個月的摩那埵，這位某甲比丘尼已經完成了摩那埵，現在向僧團請求出罪羯磨；僧團給予某甲比丘尼出罪。哪位長老贊同僧團給予某甲比丘尼出罪的請默然，哪位不贊同的說出來。』（重複三次）僧團已經贊同給予某甲比丘尼出罪。僧團贊同，因為默然，此事就這樣決定了。（關於已損壞摩那埵的出罪法，可以依此類推。）
關於去除偷蘭遮罪（Thullanaccaya，一種較輕的罪）的方法（按：此偷蘭遮罪有兩種情況：一是根本罪，二是衍生罪。對於這兩種情況，懺悔分為三個等級。一是上品，對大眾懺悔，指根本罪中的：破壞法輪者、盜四錢、殺人等；衍生罪中的：波羅夷罪以下的重偷蘭遮罪。二是中品，對小眾懺悔，指根本罪中的：破壞羯磨僧團者、破壞法輪同伴者、盜三錢或兩錢者。）
【English Translation】 English version: There are two types of Manatva (probation) procedures: first, the uncorrupted Manatva procedure; second, the corrupted Manatva procedure. After a Bhikkhuni (nun) has completed the uncorrupted Manatva, she should request absolution in a Sangha (community) of at least twenty Bhikkhus (monks) and twenty Bhikkhunis. When she comes to the Sangha, she should make the request with the proper procedure as follows:
'Venerable Sangha, please listen! I, Bhikkhuni so-and-so (name), have committed such-and-such Sanghavasesa (an offense requiring initial and subsequent meetings of the Sangha) offense, and have requested half a month of Manatva from the Sangha; the Sangha has granted me, Bhikkhuni so-and-so, half a month of Manatva. I, Bhikkhuni so-and-so, have completed the Manatva, and now request absolution Karma (ritual) from the Sangha. May the Sangha have compassion and grant me, Bhikkhuni so-and-so, absolution Karma.' (Repeat three times. The Sangha should act according to the Dharma.)
'Venerable Sangha, please listen! This Bhikkhuni so-and-so has committed such-and-such Sanghavasesa offense, and has requested half a month of Manatva from the Sangha; the Sangha has granted this Bhikkhuni so-and-so half a month of Manatva. This Bhikkhuni so-and-so has completed the Manatva, and now requests absolution Karma from the Sangha. If the Sangha deems it the right time, may the Sangha permit, and the Sangha grant Bhikkhuni so-and-so absolution. I report thus.'
'Venerable Sangha, please listen! This Bhikkhuni so-and-so has committed such-and-such Sanghavasesa offense, and has requested half a month of Manatva from the Sangha; the Sangha has granted this Bhikkhuni so-and-so half a month of Manatva. This Bhikkhuni so-and-so has completed the Manatva, and now requests absolution Karma from the Sangha; the Sangha grants Bhikkhuni so-and-so absolution. Which of the elders approve of the Sangha granting Bhikkhuni so-and-so absolution, let them be silent; whoever does not approve, let them speak.' (Repeat three times.) The Sangha has approved granting Bhikkhuni so-and-so absolution. The Sangha approves, because of silence, this matter is thus decided. (The procedure for absolution after corrupted Manatva should be understood similarly.)
Concerning the method for removing Thullanaccaya (a minor offense) (Note: There are two types of Thullanaccaya offenses: first, the root offense; second, the derivative offense. For these two types, repentance is divided into three levels. First, the highest level, repentance before the entire assembly, refers to: those who destroy the Dharma wheel, steal four coins, kill a person, etc., among the root offenses; and severe Thullanaccaya offenses below Parajika (defeat) among the derivative offenses. Second, the middle level, repentance before a small assembly, refers to: those who destroy the Karma Sangha, destroy Dharma wheel companions, steal three or two coins, etc., among the root offenses.)
等；從生中：波羅夷下輕偷蘭遮、僧殘下重偷蘭遮。三者下品，對一人懺，謂根本中：剃毛、裸形、人皮、石缽、食生肉血、著外道衣、盜一錢等；從生中：僧殘下輕偷蘭遮。)
對僧乞懺法(即前上品偷蘭遮罪，應對僧懺。彼至僧中，具儀，從僧乞懺。作如是乞。)
大德僧聽！我某甲比丘，犯某偷蘭遮罪，今從僧乞懺悔。愿僧聽我某甲比丘懺悔，慈愍故。(三說。)
請懺悔主法(欲懺悔者，當詣清凈比丘所，不得向犯者懺悔，犯者不得受他懺悔。若一切僧盡犯，不得懺者，若有客比丘來清凈無犯，當往彼比丘所懺；若無，即當差二、三人，詣比丘清凈眾中懺悔。此比丘當還來至所住處，諸比丘當向此清凈比丘懺悔。具儀作如是請：)
大德一心念！我某甲比丘，犯某偷蘭遮罪，今請大德作懺悔主。愿大德為我作懺悔主，慈愍故。(一說。)
受懺悔主白僧法(其受懺主未得即許，應須白僧。白雲：)
大德僧聽！某甲比丘，犯某偷蘭遮罪，今從僧乞懺悔。若僧時到，僧忍聽，我受某甲比丘懺悔。白如是。(作是白已，始應答云：)可爾。
正懺悔法(彼懺悔者先懺覆等諸罪，懺法如下。后除根本，應言：)
大德一心念！我某甲比丘，犯某偷蘭遮罪，今向大
【現代漢語翻譯】 現代漢語譯本：等；從生起罪行中：觸犯波羅夷罪（Pārājika，斷頭罪）以下較輕的偷蘭遮罪（Sthūlātyaya，粗罪），觸犯僧殘罪（Saṃghāvaśeṣa，僧眾中殘餘的罪）以下較重的偷蘭遮罪。第三種是下品罪，對一人懺悔，指的是根本罪中：剃毛、裸形、人皮、石缽、食生肉血、穿著外道衣服、盜竊一錢等；從生起罪行中：觸犯僧殘罪以下較輕的偷蘭遮罪。
對僧眾乞求懺悔的方法（即前述上品偷蘭遮罪，應當對僧眾懺悔。他到達僧眾中，具足儀軌，向僧眾乞求懺悔。這樣乞求：）
大德僧眾請聽！我某甲比丘，觸犯了某某偷蘭遮罪，現在向僧眾乞求懺悔。愿僧眾聽我某甲比丘懺悔，因為慈悲憐憫的緣故。（重複三次。）
請懺悔主持法（想要懺悔的人，應當去清凈的比丘那裡，不得向觸犯戒律的人懺悔，觸犯戒律的人不得接受他人懺悔。如果一切僧人都觸犯了戒律，沒有可以懺悔的對象，如果有客比丘來，清凈沒有觸犯戒律，應當去那位比丘那裡懺悔；如果沒有，就應當派遣二、三人，去清凈的比丘僧眾中懺悔。這位比丘應當返回到所居住的地方，諸位比丘應當向這位清凈的比丘懺悔。具足儀軌，這樣請求：）
大德請一心憶念！我某甲比丘，觸犯了某某偷蘭遮罪，現在請大德作為懺悔主持人。愿大德為我作為懺悔主持人，因為慈悲憐憫的緣故。（說一次。）
接受懺悔主持人稟告僧眾的方法（接受懺悔的主持人沒有立即允許，應當稟告僧眾。稟告說：）
大德僧眾請聽！某甲比丘，觸犯了某某偷蘭遮罪，現在向僧眾乞求懺悔。如果僧眾時機已到，僧眾容忍聽許，我接受某甲比丘的懺悔。稟告如上。（這樣稟告完畢，才應當回答說：）可以。
正式懺悔的方法（那位懺悔的人先懺悔覆藏等各種罪行，懺悔的方法如下。然後去除根本罪，應當說：）
大德請一心憶念！我某甲比丘，觸犯了某某偷蘭遮罪，現在向大德
【English Translation】 English version: etc.; From arising offenses: a minor Sthūlātyaya (gross transgression) below Pārājika (defeat), a major Sthūlātyaya below Saṃghāvaśeṣa (formal meeting of the Sangha). The third is a lower-grade offense, confessed to one person, referring to fundamental offenses such as: shaving hair, being naked, human skin, stone bowl, eating raw meat and blood, wearing heretical clothing, stealing one coin, etc.; From arising offenses: a minor Sthūlātyaya below Saṃghāvaśeṣa.
The method of begging for repentance from the Sangha (i.e., the aforementioned superior Sthūlātyaya offense, which should be confessed to the Sangha. He arrives in the Sangha, fully observing the proper procedures, and begs for repentance from the Sangha. He begs in this way:)
Venerable Sangha, please listen! I, Bhikṣu (monk) so-and-so, have committed such-and-such Sthūlātyaya offense, and now beg for repentance from the Sangha. May the Sangha listen to my, Bhikṣu so-and-so's, repentance, out of compassion. (Repeat three times.)
The method of requesting a repentance master (One who wishes to repent should go to a pure Bhikṣu, and should not confess to one who has committed offenses; one who has committed offenses should not receive repentance from others. If all the Sangha have committed offenses and there is no one to confess to, if a visiting Bhikṣu comes who is pure and has not committed offenses, one should go to that Bhikṣu to confess; if there is none, then two or three people should be sent to confess to a pure Sangha of Bhikṣus. This Bhikṣu should return to the place where he resides, and the Bhikṣus should confess to this pure Bhikṣu. Fully observing the proper procedures, request in this way:)
Venerable one, please pay attention with one mind! I, Bhikṣu so-and-so, have committed such-and-such Sthūlātyaya offense, and now request the Venerable one to be the repentance master. May the Venerable one be my repentance master, out of compassion. (Say once.)
The method of the repentance master informing the Sangha (The repentance master, not having immediately agreed, should inform the Sangha. He informs them, saying:)
Venerable Sangha, please listen! Bhikṣu so-and-so has committed such-and-such Sthūlātyaya offense, and now begs for repentance from the Sangha. If the Sangha's time has come, and the Sangha permits and listens, I will accept Bhikṣu so-and-so's repentance. Inform them in this way. (Having informed them in this way, then one should answer, saying:) It is acceptable.
The proper method of repentance (That one who is repenting first repents of concealed offenses and other various offenses; the method of repentance is as follows. Then, removing the root offense, one should say:)
Venerable one, please pay attention with one mind! I, Bhikṣu so-and-so, have committed such-and-such Sthūlātyaya offense, and now to the Venerable one
德懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。愿大德憶我清凈，戒身具足，清凈布薩。(如是至三。懺主語言：)自責汝心，應生厭離。(懺者答言：)可爾。
對三比丘懺悔法(即前中品偷蘭遮罪，應對小眾懺。但小眾者，須對三人。彼比丘應往三清凈比丘所，請一為懺悔主。其懺悔主既受請已，不得即許，改單白為問邊人，應問彼二比丘云：)
若二長老聽我受某甲比丘懺者，我當受。(彼二比丘答言：)可爾。(彼懺悔主得二比丘許已，方始答懺者云：)可爾。(懺法如上。對二人懺，同此無異，唯捨墮通得對二作。)
對一比丘懺悔法(即前下品偷蘭遮罪，應對一比丘懺。彼比丘往一清凈比丘所，請為懺主及正懺法，一一如前，除問邊人。)
除波逸提罪法(按此罪法有其二位：一、三十捨墮，二、九十波逸提。但三十捨墮，舍時除二寶及雜野蠶綿臥具。若僧、若眾多人、若一人，不得別眾舍；若舍，不成舍，突吉羅。)
對僧舍財法(犯捨墮衣，不應不捨：作凈施、遣與人、作三衣、波利迦羅衣、故壞、故燒、用作非衣、若數數著。彼比丘應僧中，具儀作是舍云：)
大德僧聽！我某甲比丘，故畜(若干、眾多)長衣(余隨種名，事別
【現代漢語翻譯】 現代漢語譯本： 我懺悔我的過錯，不敢隱瞞。懺悔使人安樂，不懺悔使人不安樂，憶念所犯之罪並公開坦白，明知故犯而不隱瞞。愿大德記住我的清凈，使我戒律之身圓滿具足，清凈地舉行布薩。（如此重複三次。懺悔主持人說：）自責你的內心，應該生起厭離之心。（懺悔者回答說：）是的，我願意。 對三位比丘的懺悔法（即前面所說的中品偷蘭遮罪，應當對小眾懺悔。但所謂小眾，必須是對三位比丘。那位比丘應當前往三位清凈比丘處，請求一位作為懺悔主持人。這位懺悔主持人接受請求后，不得立即答應，而是將單白改為詢問在座的比丘，應當問那兩位比丘說：） 如果兩位長老允許我接受某甲（某甲：指懺悔者的名字）比丘的懺悔，我就接受。（那兩位比丘回答說：）可以。（這位懺悔主持人得到兩位比丘的允許后，才回答懺悔者說：）可以。（懺悔的方法如上所述。對兩位比丘懺悔，與此相同沒有區別，只有捨墮罪可以對兩位比丘懺悔。） 對一位比丘的懺悔法（即前面所說的下品偷蘭遮罪，應當對一位比丘懺悔。那位比丘前往一位清凈比丘處，請求作為懺悔主持人，以及正確的懺悔方法，一一如前所述，只是省略了詢問在座比丘的步驟。） 去除波逸提罪的方法（按照這種罪法，有兩種情況：一、三十捨墮，二、九十波逸提。但三十捨墮，捨棄時要去除二寶（二寶：指佛寶和法寶）以及雜野蠶綿臥具。無論是僧團、眾多人、還是一個人，都不得私自捨棄；如果私自捨棄，則不成捨棄，犯突吉羅罪。） 對僧團舍財的方法（犯了捨墮衣罪，不應該不捨棄：可以作為凈施、送給別人、製作三衣（三衣：指出家僧人所穿的三種衣服，即安陀會、郁多羅僧、僧伽梨）、波利迦羅衣（波利迦羅衣：指缽和坐具等）、故意損壞、故意燒燬、用作非衣之物、或者多次穿著。那位比丘應當在僧團中，具足威儀地作這樣的捨棄：） 大德僧團請聽！我某甲（某甲：指比丘的名字）比丘，故意積蓄（若干、眾多）長衣（長衣：指超過規定時間或數量的衣服）（其餘隨種類名稱，事情不同）
【English Translation】 English version: I confess my faults, daring not to conceal them. Confession brings peace and joy, while non-confession brings unease. I recall and reveal my transgressions, acknowledging them without hiding. May the venerable ones remember my purity, that I may be complete in the precepts and conduct a pure Posadha (Posadha: Uposatha, a day of religious observance). (Repeat three times. The confessor says:) 'Examine your heart and generate a sense of revulsion.' (The one confessing replies:) 'Yes, I will.' The Method of Confession to Three Bhikkhus (Bhikkhus: Buddhist monks) (This refers to the middle-grade Thullanacaya (Thullanacaya: A type of offense in Buddhist monastic rules) offense mentioned earlier, which should be confessed to a small assembly. However, a 'small assembly' must consist of three bhikkhus. The bhikkhu should go to three pure bhikkhus and request one to be the confessor. Once the confessor has accepted the request, they should not immediately agree but should change the single announcement to asking the bhikkhus present, saying:) 'If the two elders allow me to accept the confession of Bhikkhu So-and-so (So-and-so: The name of the confessor), I will accept it.' (The two bhikkhus reply:) 'It is allowed.' (Having received permission from the two bhikkhus, the confessor then replies to the one confessing:) 'It is allowed.' (The method of confession is as described above. Confession to two bhikkhus is the same, with no difference, except that offenses involving forfeiture can be confessed to two.) The Method of Confession to One Bhikkhu (This refers to the lower-grade Thullanacaya offense mentioned earlier, which should be confessed to one bhikkhu. The bhikkhu goes to one pure bhikkhu and requests them to be the confessor, and the correct method of confession is as described above, except for omitting the step of asking the bhikkhus present.) The Method of Removing Payantika (Payantika: A type of offense in Buddhist monastic rules) Offenses (According to this rule, there are two categories: 1. Thirty offenses involving forfeiture, and 2. Ninety Payantika offenses. However, for the thirty offenses involving forfeiture, when forfeiting, the two jewels (two jewels: Buddha and Dharma) and mixed wild silken bedding must be removed. Whether it is the Sangha (Sangha: Buddhist monastic community), many people, or one person, they must not forfeit separately; if they forfeit separately, it is not considered a forfeiture, and a Dukkhata (Dukkhata: A minor offense in Buddhist monastic rules) offense is committed.) The Method of Forfeiting Property to the Sangha (If one has committed an offense involving forfeiture of a robe, one should not fail to forfeit it: it can be given as a pure gift, given to someone, made into the three robes (three robes: The three types of robes worn by monks: Antaravasa, Uttarasanga, and Sanghati), Parikarana (Parikarana: Items such as bowls and sitting cloths), deliberately damaged, deliberately burned, used for non-robe purposes, or worn repeatedly. The bhikkhu should, in the Sangha, with proper decorum, make the following forfeiture:) 'Venerable Sangha, please listen! I, Bhikkhu So-and-so (So-and-so: The name of the monk), have intentionally accumulated (a certain number, many) extra robes (extra robes: Robes exceeding the prescribed time or quantity) (The rest depends on the type of item, and the circumstances differ.)'
稱之)，過十日，犯捨墮。我今舍與僧。(一說。)
舍罪乞懺法(彼舍財竟，從僧乞懺，作如是乞。)
大德僧聽！我某甲比丘，故畜(若干、眾多)長衣(余隨種名，事別稱之)，過十日，犯捨墮。此衣已舍與僧，是中有(若干、眾多)波逸提罪，今從僧乞懺悔。愿僧聽我某甲比丘懺悔，慈愍故。(三說。此等對僧儀軌，大同前位。以此捨墮，人之數犯，作法是難，故更具述。)
請懺悔主法(欲懺悔者，即于僧中請一清凈比丘為懺悔主。詣清凈比丘所，具儀作如是請：)
大德一心念！我某甲比丘，故畜(若干、眾多)長衣(余隨種名，事別稱之)，過十日，犯捨墮。此衣已舍與僧，是中有(若干、眾多)波逸提罪，(更有餘罪，亦隨稱之。)今請大德作懺悔主。愿大德為我作懺悔主，慈愍故。(一說。)
受懺悔主白僧法(其受懺主，未得即許，應白僧云：)
大德僧聽！某甲比丘，故畜(若干、眾多)長衣(余隨種名，事別稱之)，過十日，犯捨墮。此衣已舍與僧，是中有(若干、眾多)波逸提罪(餘罪隨稱)，今從僧乞懺悔。若僧時到，僧忍聽，我受某甲比丘懺悔。白如是。(作是白已，始應答云：)可爾。
正懺悔法(此中諸罪始終位別，合有一十二位三
【現代漢語翻譯】 現代漢語譯本： 超過十天，就觸犯了捨墮罪（Nissaggiya Pacittiya，一種需要捨棄財物並懺悔的罪，這裡指比丘私自持有長衣超過十天的情況）。我現在將它捨棄給僧團。（說一次。） 舍罪乞懺法（在他捨棄財物后，向僧團請求懺悔，這樣請求：） 『大德僧眾請聽！我某甲比丘，因為明知故犯，私自持有（若干、眾多）長衣（其他物品也按照種類名稱，具體說明），超過十天，觸犯了捨墮罪。這件衣服已經捨棄給僧團，其中有（若干、眾多）波逸提罪（Pacittiya，一種輕罪），現在向僧團請求懺悔。愿僧團允許我某甲比丘懺悔，因為慈悲憐憫的緣故。』（說三遍。這些面對僧團的儀軌，大致與之前相同。因為這種捨墮罪，很多人都會犯，作法又比較難，所以更詳細地敘述。） 請懺悔主法（想要懺悔的人，就在僧團中請一位清凈的比丘作為懺悔的主持人。到清凈比丘那裡，按照儀軌這樣請求：） 『大德一心念！我某甲比丘，因為明知故犯，私自持有（若干、眾多）長衣（其他物品也按照種類名稱，具體說明），超過十天，觸犯了捨墮罪。這件衣服已經捨棄給僧團，其中有（若干、眾多）波逸提罪（還有其他罪，也隨之說明）。現在請大德作為懺悔的主持人。愿大德為我作懺悔的主持人，因為慈悲憐憫的緣故。』（說一遍。） 受懺悔主白僧法（接受懺悔的主持人，不能立刻答應，應該稟告僧團說：） 『大德僧眾請聽！某甲比丘，因為明知故犯，私自持有（若干、眾多）長衣（其他物品也按照種類名稱，具體說明），超過十天，觸犯了捨墮罪。這件衣服已經捨棄給僧團，其中有（若干、眾多）波逸提罪（其他罪也隨之說明），現在向僧團請求懺悔。如果僧團時間允許，僧團同意，我接受某甲比丘的懺悔。稟告完畢。』（這樣稟告之後，才應該回答說：）『可以。』 正懺悔法（這裡各種罪行的始終位置不同，總共有十二個位置三種情況）
【English Translation】 English version: After ten days, one commits a Nissaggiya Pacittiya offense (an offense that requires forfeiture and confession, here referring to a bhikkhu keeping a long robe for more than ten days). I now relinquish it to the Sangha. (Say once.) The Method of Forfeiture and Confession (After he has forfeited the item, he requests confession from the Sangha, making the request as follows:) 'Venerable Sangha, please listen! I, bhikkhu so-and-so, knowingly kept (a certain number, many) long robes (other items are named according to their type, specifying them), exceeding ten days, and committed a Nissaggiya Pacittiya offense. This robe has been forfeited to the Sangha, and it contains (a certain number, many) Pacittiya offenses (a minor offense). Now I request confession from the Sangha. May the Sangha permit me, bhikkhu so-and-so, to confess, out of compassion.' (Say three times. These procedures for addressing the Sangha are largely the same as before. Because this Nissaggiya offense is committed by many people, and the procedure is difficult, it is described in more detail.) The Method of Requesting a Confession Master (The one who wishes to confess requests a pure bhikkhu in the Sangha to be the confession master. Going to the pure bhikkhu, he makes the request according to the procedure as follows:) 'Venerable One, with focused mind! I, bhikkhu so-and-so, knowingly kept (a certain number, many) long robes (other items are named according to their type, specifying them), exceeding ten days, and committed a Nissaggiya Pacittiya offense. This robe has been forfeited to the Sangha, and it contains (a certain number, many) Pacittiya offenses (any other offenses are also specified). Now I request the Venerable One to be the confession master. May the Venerable One be my confession master, out of compassion.' (Say once.) The Method of the Confession Master Informing the Sangha (The confession master, before agreeing, should inform the Sangha, saying:) 'Venerable Sangha, please listen! Bhikkhu so-and-so, knowingly kept (a certain number, many) long robes (other items are named according to their type, specifying them), exceeding ten days, and committed a Nissaggiya Pacittiya offense. This robe has been forfeited to the Sangha, and it contains (a certain number, many) Pacittiya offenses (any other offenses are also specified). Now he requests confession from the Sangha. If the Sangha is ready, and the Sangha agrees, I will accept the confession of bhikkhu so-and-so. The announcement is made thus.' (After making this announcement, one should then answer:) 'It is acceptable.' The Actual Method of Confession (Here, the beginning and ending positions of the various offenses are different, totaling twelve positions in three situations.)
罪。第一三者：謂長波逸提，及根本、展轉二種覆藏。第二三者：僧說戒時告清凈，波逸提罪及二覆藏。第三三者：對首說戒自言清凈波逸提罪及二覆藏。第四三者：僧自恣時告清凈波逸提罪及二覆藏。第五三者：對首自恣自言清凈，波逸提罪及二覆藏。第六三者：自身有罪為眾說戒，突吉羅罪及二覆藏。第七三者：自身有犯不合聞戒，突吉羅罪及二覆藏。第八三者：僧說戒時二處三問默妄，突吉羅罪及二覆藏。第九三者：心念說戒自言清凈，突吉羅罪及二覆藏。第十三者：心念自恣自言清凈，突吉羅罪及二覆藏。第十一三者：自身有罪受他懺悔，突吉羅罪及二覆藏。第十二三者：著用捨墮衣，突吉羅罪及二覆藏。此等諸罪，有無不定，懺時並須緣知具闕，準文正解。懺開三位：第一，同懺二十四覆罪，謂本長提乃至第十二著用捨墮衣下覆及隨覆藏二突吉羅，以此諸罪種類同故。第二，同懺不應說戒等七位突吉羅罪，亦以此七種類同故。第三，同懺長等五位波逸提罪。)
懺二十四覆藏罪法(行此懺法，應須具儀，至誠懇惻，殷重慚愧，永斷相續，請乞證明；泛爾輕浮，罪必不滅。應如是作。)
我某甲比丘，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日，犯(爾許、眾多)尼薩耆波逸提罪。既犯
【現代漢語翻譯】 現代漢語譯本 罪。第一類三種情況：指長波逸提（一種罪名），以及根本覆藏和展轉覆藏兩種覆藏罪。第二類三種情況：僧團誦戒時宣告自己清凈，但實際犯有波逸提罪以及兩種覆藏罪。第三類三種情況：在對首（指兩人面對面）誦戒時，自己聲稱清凈，但實際犯有波逸提罪以及兩種覆藏罪。第四類三種情況：僧團自恣（一種佛教儀式）時宣告自己清凈，但實際犯有波逸提罪以及兩種覆藏罪。第五類三種情況：在對首自恣時，自己聲稱清凈，但實際犯有波逸提罪以及兩種覆藏罪。第六類三種情況：自身有罪卻為大眾誦戒，犯突吉羅罪（一種輕罪）以及兩種覆藏罪。第七類三種情況：自身有犯戒行為，不應參與聽戒，卻參與聽戒，犯突吉羅罪以及兩種覆藏罪。第八類三種情況：僧團誦戒時，在兩個地方三次提問是否清凈，卻默不作聲，屬於妄語，犯突吉羅罪以及兩種覆藏罪。第九類三種情況：心中默唸誦戒，卻聲稱自己清凈，犯突吉羅罪以及兩種覆藏罪。第十類三種情況：心中默唸自恣，卻聲稱自己清凈，犯突吉羅罪以及兩種覆藏罪。第十一類三種情況：自身有罪，卻接受他人懺悔，犯突吉羅罪以及兩種覆藏罪。第十二類三種情況：穿著應捨棄的衣物，犯突吉羅罪以及兩種覆藏罪。這些罪行的有無並不確定，懺悔時必須詳細瞭解情況，根據經文正確理解。懺悔分為三個層次：第一，共同懺悔二十四種覆藏罪，包括根本長波逸提罪，乃至第十二種穿著應捨棄的衣物所犯的覆藏罪以及隨覆藏的兩種突吉羅罪，因為這些罪行的種類相同。第二，共同懺悔不應誦戒等七種突吉羅罪，也是因為這七種罪行的種類相同。第三，共同懺悔長波逸提等五種波逸提罪。 懺悔二十四覆藏罪的方法（行此懺悔法，應當具備一定的儀式，至誠懇切，殷重慚愧，永遠斷絕相續的罪業，請求佛菩薩證明；如果只是泛泛而談，輕浮對待，罪業必定不能滅除。應當這樣做。） 我某甲比丘，故意持有（若干、眾多）長衣（其餘的根據種類分別稱呼），超過十日，犯了（若干、眾多）尼薩耆波逸提罪（一種罪名）。既然犯了
【English Translation】 English version Sins. The first three: referring to Nissaggiya Pacittiya (a type of offense), and the two types of concealment, fundamental and successive. The second three: declaring purity during the Sangha's recitation of precepts, but having committed a Pacittiya offense and the two concealments. The third three: declaring purity during a Patimokkha (recitation of precepts) before two monks, but having committed a Pacittiya offense and the two concealments. The fourth three: declaring purity during the Sangha's Pavarana (end of rains retreat ceremony), but having committed a Pacittiya offense and the two concealments. The fifth three: declaring purity during a Pavarana before two monks, but having committed a Pacittiya offense and the two concealments. The sixth three: reciting the precepts for the Sangha while having committed an offense oneself, incurring a Dukkata offense (a minor offense) and the two concealments. The seventh three: participating in the recitation of precepts while having committed an offense and being ineligible to listen, incurring a Dukkata offense and the two concealments. The eighth three: remaining silent when asked three times in two places during the Sangha's recitation of precepts, which is a lie, incurring a Dukkata offense and the two concealments. The ninth three: reciting the precepts silently in one's mind and then declaring purity, incurring a Dukkata offense and the two concealments. The tenth three: performing Pavarana silently in one's mind and then declaring purity, incurring a Dukkata offense and the two concealments. The eleventh three: accepting another's confession while having committed an offense oneself, incurring a Dukkata offense and the two concealments. The twelfth three: wearing robes that should be forfeited, incurring a Dukkata offense and the two concealments. The presence or absence of these offenses is uncertain, and during confession, the details must be thoroughly understood, and the meaning correctly interpreted according to the texts. Confession is divided into three levels: first, confessing the twenty-four concealed offenses together, including the fundamental Nissaggiya Pacittiya offense, up to the twelfth offense of wearing robes that should be forfeited, and the two Dukkata offenses of concealment and subsequent concealment, because these offenses are of the same type. Second, confessing the seven Dukkata offenses of not reciting the precepts, etc., together, also because these seven offenses are of the same type. Third, confessing the five Pacittiya offenses such as Nissaggiya Pacittiya together. The method of confessing the twenty-four concealed offenses (To perform this confession, one must have the proper rituals, be sincere and earnest, deeply ashamed, permanently cut off the continuation of offenses, and request proof; if it is just superficial and frivolous, the offenses will certainly not be extinguished. It should be done like this.) I, Bhikkhu (name), have intentionally kept (so many, many) long robes (the rest are called according to their types), for more than ten days, and have committed (so many, many) Nissaggiya Pacittiya offenses. Having committed
此罪，僧說戒時告清凈，犯(爾許、眾多)波逸提罪。對首說戒自言清凈，犯(爾許、眾多)波逸提罪。僧自恣時告清凈，犯(爾許、眾多)波逸提罪。對首自恣自言清凈，犯(爾許、眾多)波逸提罪。自身有罪為眾說戒，犯(爾許、眾多)突吉羅罪。自身有罪不合聞戒，犯(爾許、眾多)突吉羅罪。僧說戒時二處三問，犯(爾許、眾多)默妄突吉羅罪。心念說戒自言清凈，犯(爾許、眾多)突吉羅罪。心念自恣自言清凈，犯(爾許、眾多)突吉羅罪。自身有罪受他懺悔，犯(爾許、眾多)突吉羅罪。著用犯捨墮衣，犯(爾許、眾多)突吉羅罪。此等諸罪，並悉識知，故不發露，經宿犯覆藏突吉羅罪不憶數(知數者言知數)。經第二宿已去，復犯隨展轉覆藏突吉羅罪不憶數(知數言知)。我今懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。我今自責心，生厭離。(一說。雖言責心，言陳須具。)
懺不應說戒等七位突吉羅罪(具儀懇惻，請證如前。應如是作。)
我某甲比丘，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日，犯(爾許、眾多)尼薩耆波逸提罪。既犯此罪，為眾說戒，犯(爾許、眾多)突吉羅罪。又自身有罪不合聞戒，犯(爾許、眾多)突吉羅罪。僧說戒時
【現代漢語翻譯】 現代漢語譯本： 此罪，僧眾說戒時，如果（犯戒者）宣告自己清凈，則犯（如此、眾多）波逸提罪（Pācittiya，一種輕罪）。如果對首（兩人或三人）說戒時，（犯戒者）自稱清凈，則犯（如此、眾多）波逸提罪。僧眾舉行自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）時，（犯戒者）宣告自己清凈，則犯（如此、眾多）波逸提罪。如果對首自恣時，（犯戒者）自稱清凈，則犯（如此、眾多）波逸提罪。自身有罪卻為大眾說戒，犯（如此、眾多）突吉羅罪（Dukkata，一種更輕的罪）。自身有罪不應該聽戒，聽了則犯（如此、眾多）突吉羅罪。僧眾說戒時，在兩個地方三番詢問（是否有人犯戒），（犯戒者）保持沉默，屬於妄語，犯（如此、眾多）突吉羅罪。心中想著（自己）犯戒，卻自稱清凈，犯（如此、眾多）突吉羅罪。心中想著（自己犯戒），卻在自恣時自稱清凈，犯（如此、眾多）突吉羅罪。自身有罪卻接受他人懺悔，犯（如此、眾多）突吉羅罪。穿著犯捨墮（Nissaggiya Pācittiya，一種需要捨棄物品的罪）的衣服，犯（如此、眾多）突吉羅罪。這些罪過，全都明知，卻不發露，經過一夜，犯覆藏突吉羅罪，無法憶起數量（知道數量的人說出數量）。經過第二夜及以後，又犯隨時間推移而增加的覆藏突吉羅罪，無法憶起數量（知道數量的人說出數量）。我現在懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念起所犯之罪就發露，知道而不覆藏。我現在自我責備，生起厭離之心。（一種說法。雖然說是責備內心，但陳述時必須完備。） 不應懺悔說戒等七種情況下的突吉羅罪（以具足威儀和懇切的態度，請求證明如前。應該這樣做。） 我某甲比丘，故意持有（如此、眾多）長衣（其他的罪過根據種類分別稱說），超過十日，犯（如此、眾多）尼薩耆波逸提罪。既然犯了此罪，又為大眾說戒，犯（如此、眾多）突吉羅罪。而且自身有罪不應該聽戒，聽了則犯（如此、眾多）突吉羅罪。僧眾說戒時……
【English Translation】 English version: This offense, if a monk, when the Sangha (community of monks) recites the precepts, declares himself pure, commits a Pācittiya (a minor offense) of (such and so many). If, when facing a group of two or three, he declares himself pure, commits a Pācittiya of (such and so many). If, when the Sangha holds the Pravāraṇā (end of rainy season retreat ceremony), he declares himself pure, commits a Pācittiya of (such and so many). If, when facing a group for Pravāraṇā, he declares himself pure, commits a Pācittiya of (such and so many). If, having committed an offense, he recites the precepts for the Sangha, he commits a Dukkata (a minor transgression) of (such and so many). If, having committed an offense, he is not fit to hear the precepts, and yet he listens, he commits a Dukkata of (such and so many). When the Sangha recites the precepts, asking three times in two places (whether anyone has transgressed), remaining silent constitutes a false statement, and he commits a Dukkata of (such and so many). Thinking in his mind that he has committed an offense, yet declaring himself pure, he commits a Dukkata of (such and so many). Thinking in his mind that he has committed an offense, yet declaring himself pure during Pravāraṇā, he commits a Dukkata of (such and so many). If, having committed an offense, he accepts the confession of another, he commits a Dukkata of (such and so many). Wearing a robe that incurs forfeiture (Nissaggiya Pācittiya, an offense requiring relinquishment), he commits a Dukkata of (such and so many). These offenses, all knowingly committed, yet not disclosed, passing the night constitutes concealing a Dukkata, the number unremembered (those who know the number should state it). After the second night and onwards, he further commits Dukkata offenses of concealment that increase with time, the number unremembered (those who know the number should state it). I now confess, daring not to conceal. Confession brings happiness, non-confession brings unhappiness. Remembering offenses, I disclose them, knowing them and not concealing them. I now reproach myself, generating aversion. (One explanation. Although it is said to reproach the mind, the statement must be complete.) One should not confess Dukkata offenses in seven situations, such as reciting the precepts (with complete decorum and sincerity, requesting confirmation as before. It should be done thus.) I, Bhikkhu (monk) so-and-so, intentionally kept (such and so many) extra robes (other offenses should be named according to their type), exceeding ten days, committing a Nissaggiya Pācittiya of (such and so many). Having committed this offense, and then reciting the precepts for the Sangha, I commit a Dukkata of (such and so many). Moreover, having committed an offense, I am not fit to hear the precepts, and yet I listen, committing a Dukkata of (such and so many). When the Sangha recites the precepts...
二處三問，犯(爾許、眾多)默妄突吉羅罪。心念說戒自言清凈，犯(爾許、眾多)突吉羅罪。心念自恣自言清凈，犯(爾許、眾多)突吉羅罪。自身有罪受他懺悔，犯(爾許、眾多)突吉羅罪。著用犯捨墮衣，犯(爾許、眾多)突吉羅罪。我今懺悔等同前。
懺長等五位波逸提罪(至誠應如是作。)
大德一心念！我某甲比丘，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日，犯捨墮。此衣已舍與僧，是中有(爾許、眾多)波逸提罪。既犯此罪，僧說戒時告清凈，犯(爾許眾多)波逸提罪。對首說戒自言清凈，犯(爾許眾多)波逸提罪，僧自恣時告清凈，犯(爾許眾多)波逸提罪。對首自恣自言清凈，犯(爾許、眾多)波逸提罪，今向大德懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念犯發露，知而不覆藏。愿大德憶我清凈，戒身具足，清凈布薩。(三說。受懺者應語言：)自責汝心，應生厭離。(懺者答言：)爾。(若捨墮物已用壞盡，雖無財舍，罪位同前，亦須一一緣知具闕，如上懺之。)
還衣即座轉付法(若眾僧多難集、此比丘若因緣欲遠行，應問言「汝此衣與誰？」隨彼說便與。應如是與。)
大德僧聽！某甲比丘，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日
，犯捨墮，今舍與僧。若僧時到，僧忍聽，僧持此衣與彼某甲比丘，彼某甲比丘當還此某甲比丘。白如是。
大德僧聽！某甲比丘，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日，犯捨墮，今舍與僧。僧持此衣與彼某甲比丘，彼某甲比丘當還此某甲比丘。誰諸長老忍僧持此衣與彼某甲比丘，彼某甲比丘當還此某甲比丘者默然，誰不忍者說。僧已忍與彼某甲比丘衣竟。僧忍，默然故，是事如是持。(一月衣、急施過後畜、長缽及藥，皆同，唯稱事別為異。)
經宿直還法(若無上緣，要經宿已，羯磨還主。一月衣等亦同。除此餘者，即坐直還。二還法同，應如是作。)
大德僧聽！某甲比丘，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日，犯捨墮，此衣已舍與僧。若僧時到，僧忍聽，僧持此衣還某甲比丘。白如是。
大德僧聽某甲比丘，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日，犯捨墮，此衣已舍與僧；僧持此衣還某甲比丘。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。
不還物法(于僧中舍衣竟，不還者，突吉羅。若作凈施、若遣與人、若持作三衣、若作波利迦羅衣、若故壞、若燒、若作非衣、若
【現代漢語翻譯】 現代漢語譯本： 某甲比丘（比丘的名字），犯了捨墮（一種戒律上的過失），現在將此衣舍給僧團。如果僧團時機成熟，請僧團允許，僧團將此衣交給彼某甲比丘（另一個比丘的名字），彼某甲比丘應當歸還此某甲比丘。稟白如上。 大德僧團請聽！某甲比丘，故意積蓄（若干、眾多）長衣（其餘物品隨種類分別稱呼），超過十日，犯了捨墮，現在將此衣舍給僧團。僧團將此衣交給彼某甲比丘，彼某甲比丘應當歸還此某甲比丘。哪位長老贊同僧團將此衣交給彼某甲比丘，彼某甲比丘應當歸還此某甲比丘的，請默然，誰不同意的請說。僧團已經贊同將此衣交給彼某甲比丘了。僧團贊同，因為默然，此事就這樣執行。（一月衣、急施過後積蓄、長缽以及藥品，都相同，只是稱呼的事物不同。） 隔夜歸還法（如果沒有特殊原因，一定要經過一夜之後，羯磨（一種儀式）才能歸還給物主。一月衣等也相同。除了這些，立即歸還。兩種歸還法相同，應當這樣做。） 大德僧團請聽！某甲比丘，故意積蓄（若干、眾多）長衣（其餘物品隨種類分別稱呼），超過十日，犯了捨墮，此衣已經舍給僧團。如果僧團時機成熟，請僧團允許，僧團將此衣歸還給某甲比丘。稟白如上。 大德僧團請聽！某甲比丘，故意積蓄（若干、眾多）長衣（其餘物品隨種類分別稱呼），超過十日，犯了捨墮，此衣已經舍給僧團；僧團將此衣歸還給某甲比丘。哪位長老贊同僧團將此衣歸還給某甲比丘的，請默然，誰不同意的請說。僧團已經贊同歸還某甲比丘衣了。僧團贊同，因為默然，此事就這樣執行。 不歸還物品法（在僧團中舍衣完畢，不歸還的，犯突吉羅（一種輕微的罪過）。如果作為凈施、或者送給別人、或者用來製作三衣、或者製作波利迦羅衣（隨身物品）、或者故意損壞、或者燒燬、或者製作成非衣、或者……）
【English Translation】 English version: 'Bhikkhu' (monk's name) 'X' has committed a 'nissaggiya pacittiya' (an offense requiring forfeiture), and now forfeits this robe to the Sangha (monastic community). If it is the Sangha's time, may the Sangha consent, may the Sangha give this robe to 'Bhikkhu' 'Y', and may 'Bhikkhu' 'Y' return it to 'Bhikkhu' 'X'. I announce thus. Venerable Sangha, please listen! 'Bhikkhu' 'X' has intentionally accumulated (so many, many) extra robes (other items are named according to their type), exceeding ten days, committing a 'nissaggiya pacittiya', and now forfeits this robe to the Sangha. The Sangha will give this robe to 'Bhikkhu' 'Y', and 'Bhikkhu' 'Y' should return it to 'Bhikkhu' 'X'. Which elders approve of the Sangha giving this robe to 'Bhikkhu' 'Y', and 'Bhikkhu' 'Y' returning it to 'Bhikkhu' 'X', please remain silent; whoever disapproves, please speak. The Sangha has already approved giving the robe to 'Bhikkhu' 'Y'. The Sangha approves, because of the silence, this matter is thus carried out. (The same applies to one-month robes, accumulating robes after urgent distribution, extra bowls, and medicine, only the items being named are different.) The method of returning after a night (If there is no special reason, it must be after one night that the 'kamma' (formal act) can return the item to the owner. The same applies to one-month robes, etc. Apart from these, return it immediately. The two methods of returning are the same, and should be done like this.) Venerable Sangha, please listen! 'Bhikkhu' 'X' has intentionally accumulated (so many, many) extra robes (other items are named according to their type), exceeding ten days, committing a 'nissaggiya pacittiya', and this robe has already been forfeited to the Sangha. If it is the Sangha's time, may the Sangha consent, may the Sangha return this robe to 'Bhikkhu' 'X'. I announce thus. Venerable Sangha, please listen! 'Bhikkhu' 'X' has intentionally accumulated (so many, many) extra robes (other items are named according to their type), exceeding ten days, committing a 'nissaggiya pacittiya', and this robe has already been forfeited to the Sangha; the Sangha will return this robe to 'Bhikkhu' 'X'. Which elders approve of the Sangha returning this robe to 'Bhikkhu' 'X', please remain silent; whoever disapproves, please speak. The Sangha has already approved returning the robe to 'Bhikkhu' 'X'. The Sangha approves, because of the silence, this matter is thus carried out. The method of not returning the item (After forfeiting the robe in the Sangha, not returning it incurs a 'dukkhata' (an offense of wrong-doing). If it is given as a pure gift, or sent to someone else, or used to make the three robes, or made into 'parikkhara' (requisites), or intentionally damaged, or burned, or made into a non-robe, or...)
數數著壞，盡突吉羅。)
對三比丘捨墮法(應往三比丘所，具儀作是舍云：)
諸大德憶念！我某甲比丘，故畜等。(余詞同上，唯不得稱僧為異。次請一清凈比丘為懺悔主，請詞如前。其懺悔主既受請已，未得即許，應改單白為問邊人，問彼二比丘云：)
若二長老聽我受某甲比丘懺者，我當受。(二比丘應答言：)可爾。(受懺悔主得許可已，方始答懺者云：)爾。(正懺詞等同上)還衣。(問和同上)不還。(結罪同上。若對二人及一舍懺，一一同此，更無有異。對一人中，除問邊人。)
舍乞缽法(是中舍者，要須對僧，又此住處非余住處。舍及懺悔，詞並同前。)
還缽法(此比丘缽若貴價好者，應留置，取最下不好者與之。白二羯磨，應如是與。)
大德僧聽！此某甲比丘，缽破減五綴不漏，更求新缽，犯捨墮，今舍與僧。若僧時到，僧忍聽，僧今與此某甲比丘缽。白如是。
大德僧聽！此某甲比丘，缽破減五綴不漏，更求新缽，犯捨墮，今舍與僧；僧今與此某甲比丘缽。誰諸長老忍僧與某甲比丘缽者默然，誰不忍者說。僧已忍與此某甲比丘缽竟。僧忍，默然故，是事如是持。
行缽白法(彼比丘缽應作白已，問僧。作如是白：)
大德僧聽
{ "translations": [ "現代漢語譯本", "數數著壞，盡突吉羅（意為：完全是惡行）。", "", "對三比丘捨墮法（應前往三位比丘處，依具足的儀式這樣捨棄：）", "", "諸位大德請憶念！我某甲比丘，因為故意持有等。（其餘的詞語與之前相同，只是不得稱僧為『異』。接下來請一位清凈的比丘作為懺悔的主持者，請求的詞語如前。這位懺悔主持者接受請求后，不能立即答應，應該將單白改為詢問在場的人，詢問那兩位比丘說：）", "", "如果兩位長老允許我接受某甲比丘的懺悔，我就接受。（兩位比丘應該回答說：）可以。（接受懺悔的主持者得到許可后，才能回答懺悔者說：）可以。（正式懺悔的詞語等同於之前）歸還衣物。（詢問是否和合與之前相同）不歸還。（結罪與之前相同。如果對兩人及一人捨棄懺悔，都與此相同，沒有其他不同。對一人時，除去詢問在場的人。）", "", "舍乞缽法（這裡捨棄時，必須面對僧眾，並且這個住處不是其他的住處。捨棄和懺悔的詞語都與之前相同。）", "", "還缽法（如果這位比丘的缽是貴重的好缽，應該留下，取最差的不好缽給他。用白二羯磨的方式，應該這樣給予。）", "", "大德僧眾請聽！這位某甲比丘，缽破損減少五處縫綴且不漏水，又尋求新的缽，犯了捨墮，現在捨棄給僧眾。如果僧眾認為時機已到，僧眾忍可，僧眾現在將缽給予這位某甲比丘。稟白如上。", "", "大德僧眾請聽！這位某甲比丘，缽破損減少五處縫綴且不漏水，又尋求新的缽，犯了捨墮，現在捨棄給僧眾；僧眾現在將缽給予這位某甲比丘。哪位長老忍可僧眾將缽給予某甲比丘的就默然，誰不忍可就說出來。僧眾已經忍可將缽給予這位某甲比丘完畢。僧眾忍可，因為默然的緣故，這件事就這樣成立。", "", "行缽白法（那位比丘的缽應該做好標記后，詢問僧眾。這樣稟白：）", "", "大德僧眾請聽！" ], "english_translations": [ "English version", 'Completely counting is bad, entirely Dukkata (means: completely an evil deed).', "", 'Confession of Forfeiture to Three Bhikkhus (One should go to the place of three bhikkhus, and with proper ceremony, make this confession:)', "", 'Venerable ones, please remember! I, Bhikkhu so-and-so, intentionally possessed, etc. (The remaining words are the same as before, except that one must not refer to the Sangha as \'different\'. Next, invite a pure bhikkhu to be the master of repentance, the words of request are as before. After this master of repentance has accepted the invitation, he must not immediately agree, but should change the single announcement to asking those present, asking those two bhikkhus, saying:)', "", 'If the two elders allow me to accept the repentance of Bhikkhu so-and-so, I will accept it. (The two bhikkhus should answer:) It is permissible. (After the master of repentance has received permission, he may then answer the penitent:) It is. (The formal words of repentance are the same as before.) Returning the robe. (Asking for harmony is the same as before.) Not returning. (Concluding the offense is the same as before. If confessing to two people or one person, it is all the same as this, there is no other difference. When facing one person, remove the step of asking those present.)', "", 'The method of relinquishing a begging bowl (In this relinquishment, it is necessary to face the Sangha, and this dwelling place is not another dwelling place. The words of relinquishment and repentance are all the same as before.)', "", 'The method of returning a bowl (If this bhikkhu\'s bowl is valuable and good, it should be kept, and the worst and least good one should be given to him. The announcement of the dual Karma should be given in this way.)', "", 'Venerable Sangha, please listen! This Bhikkhu so-and-so, his bowl is broken, lacking five stitches and not leaking, and he seeks a new bowl, committing a forfeiture offense, now relinquishes it to the Sangha. If the Sangha deems it the right time, and the Sangha approves, the Sangha now gives this bowl to this Bhikkhu so-and-so. The announcement is as above.', "", 'Venerable Sangha, please listen! This Bhikkhu so-and-so, his bowl is broken, lacking five stitches and not leaking, and he seeks a new bowl, committing a forfeiture offense, now relinquishes it to the Sangha; the Sangha now gives this bowl to this Bhikkhu so-and-so. Whoever among the elders approves of the Sangha giving the bowl to Bhikkhu so-and-so, let him be silent; whoever does not approve, let him speak. The Sangha has already approved of giving the bowl to this Bhikkhu so-and-so. The Sangha approves, because of the silence, this matter is thus established.', "", 'The method of announcing the bowl (The bhikkhu\'s bowl should be marked and then ask the Sangha. Announce as follows:)', "", 'Venerable Sangha, please listen!' ] }
！若僧時到，僧忍聽，以此缽次第問上座。白如是。(作此白已，當持與上座；若上座不取，與彼比丘，彼比丘應取。不應護眾僧故不取；亦不應以此因緣受持最下缽，若受，突吉羅。若上座取，應與上座，取上座缽與次座；若次坐取，一如上座。如是展轉，乃至下座爾。)
付缽令持法(若持此比丘缽還此比丘、若持最下座缽。與時，應白二羯磨，作如是與。)
大德僧聽！若僧時到，僧忍聽，僧今以最下座缽(若是此比丘缽，應云「僧今以此比丘下缽」)與某甲比丘受持，乃至破。白如是。
大德僧聽！僧今以此(若最下座缽、若比丘下缽)與某甲比丘受持，乃至破。誰諸長老忍僧與某甲比丘缽者默然，誰不忍者說。僧已忍與某甲比丘缽竟。僧忍，默然故，是事如是持。(彼比丘守護此缽，不得著瓦石落處，不得著倚杖下、及著倚刀下，不得著懸物下，不得著道中、石上、果樹下、不平地，不得一手捉兩缽除指隔中央，不得一手捉兩缽開戶除用心，不得著戶閾內、戶扇下，不得著繩床、木床下、床間、床角頭，除暫著，不得立蕩缽乃至足令缽破，不應故壞、及故令失、作非缽用。)
對俗舍寶法(若比丘自手捉金銀若錢、若教人捉、若置地受，彼有信樂守園人、若優婆塞，當語言：)
【現代漢語翻譯】 現代漢語譯本：如果僧團時間已到，希望僧團能夠耐心聽取，依次用這個缽詢問上座（長老）。稟告如下。（稟告完畢后，應當將缽交給上座；如果上座不接受，就交給那位比丘，那位比丘應該接受。不應該因為顧及僧團而不接受；也不應該因為這個緣故而接受最差的缽，如果接受了，就犯突吉羅罪（一種輕罪）。如果上座接受了，就應該交給上座，取上座的缽交給次座；如果次座接受，就和上座一樣。像這樣依次傳遞，直到下座為止。）
授予缽令其持有（如果將這個比丘的缽還給這個比丘，或者將最下座的缽給他。給予時，應該進行白二羯磨（一種僧團儀式），像這樣給予。）
大德僧團請聽！如果僧團時間已到，希望僧團能夠耐心聽取，僧團現在將最下座的缽（如果是這個比丘的缽，應該說『僧團現在將這個比丘的下缽』）授予某甲（比丘的名字）比丘受持，直到破損。稟告如上。
大德僧團請聽！僧團現在將這個（如果是最下座的缽，或者比丘的下缽）授予某甲比丘受持，直到破損。哪位長老贊同僧團將缽授予某甲比丘的請默然，哪位不贊同的請說出來。僧團已經贊同將缽授予某甲比丘完畢。僧團贊同，因為默然的緣故，這件事就這樣決定了。（那位比丘要守護這個缽，不得放在瓦礫石頭掉落的地方，不得放在倚杖下、以及放在倚刀下，不得放在懸掛的物品下，不得放在道路中間、石頭上、果樹下、不平坦的地上，不得一手拿著兩個缽，除非用手指隔開中央，不得一手拿著兩個缽開門，除非用心注意，不得放在門檻內、門扇下，不得放在繩床、木床下、床間、床角頭，除非暫時放置，不得站立著蕩缽，甚至用腳踢導致缽破損，不應該故意損壞、以及故意遺失、或者將缽用於非缽的用途。）
對於在俗家處理財寶的方法（如果比丘親自用手拿取金銀或者錢財、或者教人拿取、或者放在地上接受，如果有信奉佛法的守護園林的人、或者優婆塞（在家男居士），應當對他們說：）
【English Translation】 English version: If it is time for the Sangha, may the Sangha be patient and listen. Inquire of the most senior monk (Elder) in order with this bowl. Announce as follows. (After making this announcement, one should hand it to the most senior monk; if the most senior monk does not accept it, give it to that Bhikkhu, that Bhikkhu should accept it. One should not refuse to accept it out of consideration for the Sangha; nor should one accept the worst bowl for this reason, if one accepts it, it is a Dukkhata (a minor offense). If the most senior monk accepts it, it should be given to the most senior monk, and the most senior monk's bowl should be given to the next senior monk; if the next senior monk accepts it, it is the same as the most senior monk. This is how it is passed on, down to the most junior monk.)
Entrusting the bowl for holding the Dharma (If returning this Bhikkhu's bowl to this Bhikkhu, or giving the bowl of the most junior monk to him. When giving it, a formal announcement should be made twice, giving it in this way.)
Venerable Sangha, please listen! If it is time for the Sangha, may the Sangha be patient and listen. The Sangha now gives the bowl of the most junior monk (if it is this Bhikkhu's bowl, it should be said 'The Sangha now gives this Bhikkhu's inferior bowl') to Bhikkhu so-and-so (name of the Bhikkhu) to hold, until it is broken. Announce as above.
Venerable Sangha, please listen! The Sangha now gives this (whether it is the bowl of the most junior monk, or the Bhikkhu's inferior bowl) to Bhikkhu so-and-so to hold, until it is broken. Which Elders approve of the Sangha giving the bowl to Bhikkhu so-and-so, let them be silent; whoever does not approve, let them speak. The Sangha has already approved of giving the bowl to Bhikkhu so-and-so. The Sangha approves, because of the silence, this matter is thus decided. (That Bhikkhu should protect this bowl, not placing it where tiles and stones fall, not placing it under a leaning staff, or under a leaning knife, not placing it under hanging objects, not placing it in the middle of the road, on a stone, under a fruit tree, on uneven ground, not holding two bowls in one hand unless separating the center with a finger, not holding two bowls in one hand when opening a door unless being mindful, not placing it inside the threshold, under the door leaf, not placing it under a rope bed, wooden bed, between the bed, at the head of the bed, except for temporary placement, not standing and swinging the bowl, even kicking it with the foot causing the bowl to break, one should not deliberately damage it, or deliberately lose it, or use the bowl for non-bowl purposes.)
Regarding the method of dealing with treasures in a lay household (If a Bhikkhu personally takes gold, silver, or money with his own hand, or instructs someone to take it, or places it on the ground to receive it, if there is a faithful person guarding the garden, or an Upasaka (male lay devotee), one should say to them:)
此物我所不應，汝當知之。(懺對一人，作法同上。)
俗還物法(若彼人取，還與比丘者，當作彼人物故受，敕凈人使賞之；若得凈衣缽、針筒、尼師壇，應易受持。若優婆塞取已，與比丘凈衣缽、尼師壇、針筒者，應取持之。)
俗不還寶法(若彼取已不還，令余比丘語言：)
汝應還此比丘物。(若余比丘不語及語不還者，當自往語言：)佛教比丘作凈故與汝。(若言：)與僧、與塔、與和上等、與諸親舊知識、若還本主。(何以故？不欲失彼信施故。)
凈寶法(因此便明凈寶儀軌。若依此部，別開信樂優婆塞及守園人為凈主，寶付彼人，應語彼言：)
此物我所不應，汝當知之。(或言：)知是看是。(或為佛法僧等受取，受時應作凈語。凈語應言：)知是看是。(若不語彼人言：)知是看是者，突吉羅。(若依《說一切有部》凈法者，如錢一切寶物，應先求一知法白衣凈人，語令解意已，復語云：)我比丘之法，不畜錢寶，今以檀越為凈主。后得錢寶，盡施檀越。(若凈主死、遠出異國，應更求凈主。然說凈有二種：若白衣持錢寶來與者，比丘但言：)此不凈物，我不應畜，若凈當受。(即是凈。若白衣言「與比丘寶」。比丘言：)我不應畜。(凈人答言：)易凈
【現代漢語翻譯】 此物我所不應，汝當知之。(懺對一人，作法同上。)——這件東西我不應該擁有，你應該知道。(懺悔時面對一人，做法與之前相同。) 俗還物法(若彼人取，還與比丘者，當作彼人物故受，敕凈人使賞之；若得凈衣缽、針筒、尼師壇（Niśīdana，坐具），應易受持。若優婆塞（Upāsaka，男居士）取已，與比丘凈衣缽、尼師壇、針筒者，應取持之。)——世俗歸還物品的方法(如果那人拿了，歸還給比丘，應當當作是那人的物品而接受，吩咐凈人賞賜他；如果得到乾淨的衣缽、針筒、尼師壇，應該交換後接受並持有。如果優婆塞拿了，給予比丘乾淨的衣缽、尼師壇、針筒，應該拿取並持有。) 俗不還寶法(若彼取已不還，令余比丘語言：)——世俗不歸還財物的方法(如果那人拿了不歸還，讓其他比丘對他說：) 汝應還此比丘物。(若余比丘不語及語不還者，當自往語言：)佛教比丘作凈故與汝。(若言：)與僧、與塔、與和上（Upadhyaya，親教師）等、與諸親舊知識、若還本主。(何以故？不欲失彼信施故。)——你應該歸還這位比丘的物品。(如果其他比丘不說話或者說了也不歸還，應當親自去對他說：)因為佛教比丘作凈的緣故才給你的。(如果他說：)給了僧團、給了佛塔、給了和上等等、給了各位親朋好友、或者歸還給原來的主人。(為什麼呢？因為不想失去他們的信心和佈施的緣故。) 凈寶法(因此便明凈寶儀軌。若依此部，別開信樂優婆塞及守園人為凈主，寶付彼人，應語彼言：)——凈化財物的方法(因此就明白了凈化財物的儀軌。如果依照這個部分，特別指定信奉佛法的優婆塞和看守園林的人作為凈主，把財物交付給那人，應該對他說：) 此物我所不應，汝當知之。(或言：)知是看是。(或為佛法僧等受取，受時應作凈語。凈語應言：)知是看是。(若不語彼人言：)知是看是者，突吉羅（Dukkata，惡作）。(若依《說一切有部》凈法者，如錢一切寶物，應先求一知法白衣凈人，語令解意已，復語云：)我比丘之法，不畜錢寶，今以檀越（Dānapati，施主）為凈主。后得錢寶，盡施檀越。(若凈主死、遠出異國，應更求凈主。然說凈有二種：若白衣持錢寶來與者，比丘但言：)此不凈物，我不應畜，若凈當受。(即是凈。若白衣言「與比丘寶」。比丘言：)我不應畜。(凈人答言：)易凈——這件東西我不應該擁有，你應該知道。(或者說：)知道這是看管的。(或者爲了佛法僧等接受，接受時應該說凈語。凈語應該說：)知道這是看管的。(如果不告訴那人說：)知道這是看管的，就犯了惡作罪。(如果依照《說一切有部》的凈化方法，比如錢財等一切寶物，應該先找一個懂法的在家居士作為凈人，告訴他讓他明白意思后，再告訴他說：)我們比丘的戒律，不儲蓄錢財寶物，現在以施主作為凈主。以後得到的錢財寶物，全部佈施給施主。(如果凈主死了、遠行到其他國家，應該重新尋找凈主。然而關於凈有兩種說法：如果在家居士拿著錢財寶物來給比丘，比丘只要說：)這不乾淨的東西，我不應該儲蓄，如果凈化了就可以接受。(這就是凈化了。如果在家居士說「給予比丘財物」。比丘說：)我不應該儲蓄。(凈人回答說：)容易凈化。
【English Translation】 'This thing is not proper for me; you should know this.' (Confess to one person, the procedure is the same as above.) 'Secular Method of Returning Objects' (If that person takes it and returns it to the Bhikṣu (monk), it should be accepted as that person's object, and instruct the pure person to reward him; if clean robes, bowls, needle cases, and Niśīdana (sitting cloths) are obtained, they should be exchanged, accepted, and held. If a Upāsaka (male lay devotee) takes it and gives the Bhikṣu clean robes, bowls, Niśīdana, and needle cases, they should be taken and held.) 'Secular Method of Not Returning Treasures' (If that person takes it and does not return it, instruct another Bhikṣu to say:) 'You should return this Bhikṣu's object.' (If the other Bhikṣu does not speak or speaks but does not return it, then go yourself and say:) 'The Buddha taught that it was given to you for the Bhikṣu to make it pure.' (If he says:) 'Given to the Sangha (monastic community), given to the Stūpa (reliquary mound), given to the Upadhyaya (preceptor), etc., given to various relatives and friends, or returned to the original owner.' (Why? Because one does not want to lose their faith and offerings.) 'Method of Purifying Treasures' (Therefore, the ritual for purifying treasures becomes clear. If according to this section, a faithful Upāsaka and a garden keeper are separately designated as the pure owner, and the treasure is entrusted to that person, you should say to him:) 'This thing is not proper for me; you should know this.' (Or say:) 'Know that this is to be watched.' (Or for the sake of the Buddha, Dharma, and Sangha, etc., when receiving, pure words should be spoken. The pure words should be:) 'Know that this is to be watched.' (If you do not say to that person:) 'Know that this is to be watched,' then it is a Dukkata (wrongdoing). (If according to the Sarvāstivāda Vinaya (the 'all exists' school of monastic discipline) method of purification, such as money and all treasures, one should first seek a knowledgeable lay pure person, tell him to understand the meaning, and then tell him:) 'According to the rules of us Bhikṣus, we do not store money and treasures; now we take the Dānapati (donor) as the pure owner. Later, any money and treasures obtained will all be given to the Dānapati.' (If the pure owner dies or goes far away to a foreign country, another pure owner should be sought. However, there are two kinds of purification: if a layman brings money and treasures to give to the Bhikṣu, the Bhikṣu only says:) 'This impure thing, I should not store; if it is purified, it can be accepted.' (That is purification. If the layman says, 'Giving the treasure to the Bhikṣu,' the Bhikṣu says:) 'I should not store it.' (The pure person replies:) 'Easy to purify.'
物畜。(即是作凈。若白衣不言易凈物畜、比丘自不說凈，直置地去者，若有比丘，應向說凈，隨久近畜。說詞同上。)
舍雜野蠶綿臥具法(比丘自至蠶家乞綿作臥具，成者，自以斤斧斬壞舍。作如是法。)若以斧、若以斤，細剉斬和泥，若涂壁、若涂埵。(自以壞舍，故無有還。懺對一人，作法同上。)
懺九十波逸提罪法(欲除本罪，還先懺覆，品數多少，準前應知。此中若除本罪，先請懺主，請法如上。請已，應對懺主作是悔言：)
大德一心念！我某甲比丘，故妄語，犯(爾許、眾多)波逸提罪(余隨種名，事別稱之)。今向大德懺悔，不敢覆藏等。同上。
懺波羅提提舍尼罪法(覆品如前。請懺主已，作如是懺。)
大德一心念！我某甲比丘，無病，故在村中從非親里比丘尼邊自手受食食，犯(爾許、眾多)波羅提提舍尼罪(余隨種名，事別稱之)。大德！我犯可呵法，所不應為。今向大德悔過，不敢覆藏等。同上。(一說。)
懺突吉羅罪法(一切吉羅，無問根本、從生，故作、誤作，覆及隨覆，品數如前。至誠懇責，要期永斷，作如是懺。)
我某甲比丘，故不齊整著僧伽梨，犯(爾許、眾多)突吉羅罪。以故作故，復犯(爾許、眾多)非威儀突吉羅罪
【現代漢語翻譯】 現代漢語譯本 物畜。（即是作凈。如果白衣沒有說容易凈化的物畜，比丘自己也沒有說清凈，直接放在地上離開的，如果有比丘，應該向他說清凈，無論時間長短都算畜養。說詞和上面一樣。）
舍雜野蠶綿臥具法（比丘自己到蠶家乞討蠶絲製作臥具，完成後，自己用斧頭或錛子斬壞捨棄。做法如下。）用斧頭或錛子，細細地剁碎斬斷，和上泥，用來涂墻壁或涂土堆。（因為自己毀壞捨棄，所以沒有歸還。懺悔時面對一人，做法和上面一樣。）
懺九十波逸提罪法（想要消除根本罪，還要先懺悔隱瞞的罪，品類數量多少，參照前面應該知道的。這裡如果消除根本罪，先請懺悔的主持者，請法如上。請完后，應該對懺悔的主持者說這些悔過的話：）
大德一心念！我某甲比丘，故意說謊，犯了（若干、眾多）波逸提罪（其他罪隨種類名稱，事情不同分別稱呼）。現在向大德懺悔，不敢隱瞞等。同上。
懺波羅提提舍尼罪法（隱瞞的品類如前。請完懺悔的主持者后，這樣懺悔。）
大德一心念！我某甲比丘，沒有生病，故意在村中從非親屬的比丘尼那裡親手接受食物，犯了（若干、眾多）波羅提提舍尼罪（其他罪隨種類名稱，事情不同分別稱呼）。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，不敢隱瞞等。同上。（說一遍。）
懺突吉羅罪法（一切突吉羅罪，無論根本的、從根本產生的，故意的、誤犯的，隱瞞的以及隨之隱瞞的，品類數量如前。至誠懇切地責備自己，期望永遠斷除，這樣懺悔。）
我某甲比丘，故意不整齊地穿著僧伽梨（Samghati，僧侶的上衣），犯了（若干、眾多）突吉羅罪。因為故意的緣故，又犯了（若干、眾多）非威儀突吉羅罪。
【English Translation】 English version Regarding possessions of animals. (This is considered purified. If a layperson does not say that the possessed animal is easily purified, and the Bhikshu (Buddhist monk) himself does not declare it purified, but directly places it on the ground and leaves, if there is a Bhikshu, he should tell him to purify it, regardless of how long it has been possessed. The wording is the same as above.)
The method of discarding bedding made of mixed wild silkworm silk (If a Bhikshu personally goes to a silkworm farmer to beg for silk to make bedding, and it is completed, he should personally use an axe or hatchet to chop it up and discard it. The method is as follows.) Use an axe or hatchet to finely chop and cut it into pieces, mix it with mud, and use it to plaster walls or mounds. (Because he himself destroys and discards it, there is no returning it. Confession is done facing one person, and the method is the same as above.)
The method of confessing ninety Pāyantika (A class of offenses in Buddhist monastic rules) offenses (If you want to eliminate the root offense, you must first confess the concealed offenses. The types and quantities should be known as before. Here, if you want to eliminate the root offense, first invite the confessor, and the invitation method is as above. After inviting, you should say these words of repentance to the confessor:)
'Venerable, listen with one mind! I, Bhikshu (monk) so-and-so, have deliberately lied and committed (so many, numerous) Pāyantika offenses (other offenses are named according to their type, and different matters are called separately). Now I confess to the Venerable, and dare not conceal, etc. Same as above.'
The method of confessing Pāṭidesanīya (Offenses requiring confession) offenses (The types of concealment are as before. After inviting the confessor, confess as follows.)
'Venerable, listen with one mind! I, Bhikshu (monk) so-and-so, without illness, deliberately received food with my own hands from a Bhikshuni (Buddhist nun) who is not a relative in the village, and committed (so many, numerous) Pāṭidesanīya offenses (other offenses are named according to their type, and different matters are called separately). Venerable! I have committed a blameworthy act, something that should not be done. Now I repent to the Venerable, and dare not conceal, etc. Same as above.' (Say once.)
The method of confessing Duṣkṛta (A minor offense) offenses (All Duṣkṛta offenses, whether fundamental or arising from the fundamental, intentional or unintentional, concealed or subsequently concealed, the types and quantities are as before. Sincerely and earnestly rebuke yourself, hoping to cut them off forever, and confess as follows.)
'I, Bhikshu (monk) so-and-so, deliberately did not wear the Samghati (monk's outer robe) neatly, and committed (so many, numerous) Duṣkṛta offenses. Because of intentional action, I have again committed (so many, numerous) Duṣkṛta offenses of improper conduct.'
。(若誤犯者，即無故犯非威儀罪。應云：)
我某甲比丘，誤不齊整著僧伽梨，犯(爾許、眾多)突吉羅罪(余隨種名，事別稱之)。我今懺悔，不敢覆藏等。同上。
一切僧同犯識罪發露法(律言：汝等善聽！眾僧集在一處欲說戒，當說戒時，一切眾僧盡犯罪。彼各各作念：「世尊制戒，犯者不得說戒、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。作如是白：)
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。(作是白已，然後說戒。)
一切僧同犯疑罪發露法(律言：汝等善聽！若眾僧集在一處欲說戒，當說戒時，一切僧于罪有疑。彼各各念言：「世尊制戒，犯者不得說戒等如前。」彼一切僧作白已，應說其罪。當作是白：)
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。(作是白已，然後說戒。)
別人識罪發露法(至一清凈比丘所，具儀言：)
大德憶念！我某甲比丘，犯某甲罪(若干、眾多)。今向大德發露，后當如法懺悔。(一說。如是已，得聞戒。)
別人疑罪發露法(還至一清凈比丘所，具儀作如是言：)
大德憶念！我某甲比丘，于某犯生疑。今向
【現代漢語翻譯】 現代漢語譯本：(如果誤犯了，就是無緣無故地犯了非威儀罪。應該說：) 我某甲比丘，不小心沒有整齊地穿著僧伽梨（Samghari，僧侶的上衣），犯了（爾許、眾多）突吉羅罪（Dukkata，輕罪）（其餘的根據罪名的種類，具體地稱說）。我現在懺悔，不敢隱瞞等等。和上面一樣。 一切僧眾共同觸犯的識罪發露法（律中說：你們好好聽！僧眾聚集在一處想要說戒，當說戒的時候，一切僧眾都犯了罪。他們各自想著：『世尊制定戒律，犯戒的人不得說戒、不得聽戒，不得向犯戒的人懺悔，犯戒的人不得接受他人懺悔。』這位比丘稟告完畢后，應當懺悔。這樣稟告：) 大德僧眾聽！這所有僧眾都犯了罪。如果僧眾認為時機已到，僧眾容忍聽取，這所有僧眾進行懺悔。稟告完畢。（這樣稟告完畢后，然後說戒。） 一切僧眾共同觸犯的疑罪發露法（律中說：你們好好聽！如果眾僧聚集在一處想要說戒，當說戒的時候，一切僧眾對於罪行有所懷疑。他們各自想著：『世尊制定戒律，犯戒的人不得說戒等等，和前面一樣。』這所有僧眾稟告完畢后，應該說出他們的罪行。應當這樣稟告：) 大德僧眾聽！這所有僧眾對於罪行有所懷疑。如果僧眾認為時機已到，僧眾容忍聽取，這眾僧自己說出罪行。稟告完畢。（這樣稟告完畢后，然後說戒。） 向別人發露識罪的方法（到一位清凈的比丘那裡，按照儀軌說：) 大德請記住！我某甲比丘，犯了某甲罪（若干、眾多）。現在向大德發露，之後應當如法懺悔。（說一遍。這樣之後，就可以聽戒了。） 向別人發露疑罪的方法（回到一位清凈的比丘那裡，按照儀軌這樣說：) 大德請記住！我某甲比丘，對於某事犯戒產生了懷疑。現在向
【English Translation】 English version: (If one mistakenly commits it, that is, groundlessly commits a non-decorum offense. One should say:) I, Bhikkhu (name), mistakenly wore the Samghari (upper robe of a monk) improperly, committing (such and such, many) Dukkata (minor offense) offenses (the rest according to the type of offense, specifically naming it). I now repent, not daring to conceal, etc. Same as above. The method of confession for all Sangha (community of monks) who have jointly committed a known offense (the Vinaya says: You all listen carefully! When the Sangha gathers in one place wanting to recite the precepts, at the time of reciting the precepts, all the Sangha have committed an offense. They each think: 'The World-Honored One has established precepts, those who violate them may not recite the precepts, may not hear the precepts, may not repent to those who have violated them, and those who have violated them may not receive repentance from others.' After this Bhikkhu has reported, he should repent. Report as follows:) Venerable Sangha, listen! This entire Sangha has committed an offense. If the Sangha deems it the right time, may the Sangha be patient and listen, this entire Sangha will repent. The report is complete. (After this report is complete, then recite the precepts.) The method of confession for all Sangha who have jointly committed a doubtful offense (the Vinaya says: You all listen carefully! If the Sangha gathers in one place wanting to recite the precepts, at the time of reciting the precepts, the entire Sangha has doubts about an offense. They each think: 'The World-Honored One has established precepts, those who violate them may not recite the precepts, etc., as before.' After this entire Sangha has reported, they should state their offense. The report should be as follows:) Venerable Sangha, listen! This entire Sangha has doubts about an offense. If the Sangha deems it the right time, may the Sangha be patient and listen, this Sangha will state their offense themselves. The report is complete. (After this report is complete, then recite the precepts.) The method of confessing a known offense to another (go to a pure Bhikkhu, and with proper etiquette say:) Venerable One, remember! I, Bhikkhu (name), have committed such and such an offense (a few, many). Now I confess to the Venerable One, and afterwards I shall repent according to the Dharma (law). (Say it once. After this, one may hear the precepts.) The method of confessing a doubtful offense to another (return to a pure Bhikkhu, and with proper etiquette say as follows:) Venerable One, remember! I, Bhikkhu (name), have doubts about committing such and such an offense. Now I
大德自說，須后無疑時，當如法懺悔。(一說。如是已，得聞戒。)
說戒座中識罪心念發露法(律言：當說戒時，有比丘犯罪，彼比丘若有人舉、不舉，若作憶念、不作憶念，其人自憶罪而發露，彼比丘當語邊人言：)
我犯某甲罪，今向長老懺悔。(復作是念：設語傍人，恐鬧亂眾僧，不成說戒。彼比丘當心念言：)我犯某罪，須罷坐已，當如法懺悔。(作如是已，得聽說戒。)
說戒座中疑罪心念發露法(緣同於前，唯疑為異。彼心念言：)
我于某罪生疑，須罷坐已無疑時，當如法懺悔。(作如是已，得聽說戒。)
僧羯磨卷中 大正藏第 40 冊 No. 1809 僧羯磨
僧羯磨卷下(出《四分律》)
西太原寺沙門懷素集
治人篇第十三
與呵責羯磨法(案律有二法，僧應與作呵責羯磨：非法說法、法說非法，乃至說、不說亦如是；乃至舉羯磨亦如是。復有三事，僧應與作呵責羯磨：謂破戒、破見、破威儀；乃至舉羯磨亦如是。復有比丘喜共鬥諍，共相罵詈，口出刀劍，互求長短；若復有餘比丘斗諍，往彼勸助，是故令僧未有諍事便有諍事，已有諍事而不除滅。佛言：「聽僧與作呵責白四。」集僧；集已，為作舉；作舉已，為作憶念；
【現代漢語翻譯】 現代漢語譯本：
大德自己說，必須在事後無疑慮的時候，才應當如法懺悔。（一種說法。這樣做了之後，才能聽聞戒律。） 說戒座中識罪心念發露法（律中說：當說戒的時候，有比丘犯罪，這位比丘如果有人檢舉或沒有人檢舉，如果他自己憶念起罪過或沒有憶念起，這個人自己憶起罪過而發露，這位比丘應當告訴身邊的人說：） 『我犯了某某罪，現在向長老懺悔。』（又這樣想：如果告訴旁邊的人，恐怕會擾亂眾僧，不能完成說戒。這位比丘應當心裡想：）『我犯了某罪，必須在結束坐禪之後，才應當如法懺悔。』（這樣做了之後，就可以聽聞說戒。） 說戒座中疑罪心念發露法（緣由與前面相同，只有懷疑這一點不同。他心裡想：） 『我對某罪產生懷疑，必須在結束坐禪之後，沒有疑慮的時候，才應當如法懺悔。』（這樣做了之後，就可以聽聞說戒。） 僧羯磨卷中 大正藏第 40 冊 No. 1809 僧羯磨 僧羯磨卷下（出自《四分律》） 西太原寺沙門懷素集 治人篇第十三 與呵責羯磨法（根據律典，有兩種情況，僧團應當給予呵責羯磨：將非法的說成是法，將法說成是非法，乃至說或不說也是如此；乃至舉羯磨也是如此。又有三件事，僧團應當給予呵責羯磨：即破戒、破見、破威儀；乃至舉羯磨也是如此。又有比丘喜歡與人爭鬥，互相謾罵，口出惡語，互相爭論長短；如果又有其他比丘參與爭鬥，前去勸助，因此使得僧團本來沒有爭端卻有了爭端，已經有了爭端卻不能消除。佛說：『允許僧團給予呵責白四。』召集僧眾；召集完畢，進行舉罪；舉罪完畢，進行憶念；
【English Translation】 English version:
A virtuous monk says himself that he must repent according to the Dharma when there is no doubt afterwards. (One saying. After doing so, one can hear the precepts.) The method of revealing the mind's thoughts of knowing sins in the seat of reciting the precepts (The Vinaya says: When reciting the precepts, if a Bhiksu commits a sin, whether he is accused or not, whether he remembers the sin or not, if he himself remembers the sin and reveals it, that Bhiksu should tell the person next to him:) 'I have committed such and such a sin, and now I repent to the Elder.' (And then he thinks: If I tell the person next to me, I am afraid it will disturb the Sangha and the recitation of the precepts will not be completed. That Bhiksu should think in his heart: ) 'I have committed a certain sin, and I must repent according to the Dharma after the sitting is over.' (After doing so, one can listen to the recitation of the precepts.) The method of revealing the mind's thoughts of doubtful sins in the seat of reciting the precepts (The cause is the same as before, only the doubt is different. He thinks in his heart:) 'I have doubts about a certain sin, and I must repent according to the Dharma after the sitting is over, when there is no doubt.' (After doing so, one can listen to the recitation of the precepts.) Chapter of Sanghakarma Taisho Tripitaka Volume 40 No. 1809 Sanghakarma Sanghakarma Volume 2 (From the Sarvastivada Vinaya) Collected by the Sramana Huaishu of Xitaiyuan Temple Chapter 13 on Governing People The method of giving the Tajjaniya-kamma (According to the Vinaya, there are two situations in which the Sangha should give the Tajjaniya-kamma: saying what is not the Dharma as the Dharma, and saying the Dharma as what is not the Dharma, and so on; and so on for the Ukkhepaniya-kamma. There are also three things for which the Sangha should give the Tajjaniya-kamma: breaking the precepts, breaking the views, and breaking the deportment; and so on for the Ukkhepaniya-kamma. Furthermore, there are Bhiksus who like to quarrel and fight, curse each other, utter harsh words, and argue with each other; if there are other Bhiksus who participate in the quarrel and go to help, thus causing the Sangha to have disputes when there were none, and not eliminating the disputes that already exist. The Buddha said: 'Allow the Sangha to give the Tajjaniya-kamma with four announcements.' Gather the Sangha; after gathering, accuse the offender; after accusing, remind the offender;
作憶念已，應與罪；與罪已，如是作：)
大德僧聽！此某甲比丘，喜共鬥諍，共相罵詈，口出刀劍，互求長短。彼自共鬥諍已，若復有餘比丘斗諍者，即復往彼勸言：「汝等勉力，莫不如他！汝等多聞智慧，財富亦勝，多有知識；我等當爲汝作伴黨。」令僧未有諍事而有諍事，已有諍事而不除滅。若僧時到，僧忍聽，僧為某甲比丘作呵責羯磨，若后復更斗諍，共相罵詈者，眾僧當更增罪治。白如是。
大德僧聽！此某甲比丘，喜共鬥諍，共相罵詈，口出刀劍，互求長短。彼自共鬥諍已，若復有餘比丘斗諍者，即復往彼勸言：「汝等勉力，莫不如他！汝等智慧多聞，財富亦勝，多有知識；我等當爲汝作伴黨。」令僧未有諍事而有諍事，已有諍事而不除滅。僧為某甲比丘作呵責羯磨。誰諸長老忍僧與某甲比丘作呵責羯磨，若后復更斗諍，共相罵詈者，眾僧當更增罪治。忍者默然，誰不忍者說。(三說。)僧已忍為某甲比丘作呵責羯磨竟。僧忍，默然故，是事如是持。(彼得法已，修行七五之行。此七五行，具如上明。)
解呵責羯磨法(若眾僧在小食上、后食上、若說法、若布薩，被呵責羯磨人，正衣服，脫革屣，在一面住，䠒跪合掌，白如是言：)
大德僧！受我懺悔。自今已去，自責心，
【現代漢語翻譯】 現代漢語譯本：
作憶念之後，應宣告其罪行；宣告罪行之後，就這樣做：
『大德僧眾請聽！這位某甲（姓名）比丘，喜歡與人爭鬥，互相謾罵，口出惡語如刀劍，互相爭論高下。他自己爭鬥之後，如果還有其他比丘爭鬥，他就去勸說：『你們要努力，不要不如別人！你們博學多聞，智慧超群，財富也更勝一籌，有很多認識的人；我們應當為你們做同伴，結成一黨。』使得僧團本來沒有爭端反而產生爭端，已經有的爭端卻不能消除。如果僧團時機成熟，僧團願意聽取，僧團就為某甲（姓名）比丘進行呵責羯磨（一種僧團的懲罰），如果之後再發生爭鬥，互相謾罵，僧眾應當增加罪責來懲治。』白如是（宣告完畢）。
『大德僧眾請聽！這位某甲（姓名）比丘，喜歡與人爭鬥，互相謾罵，口出惡語如刀劍，互相爭論高下。他自己爭鬥之後，如果還有其他比丘爭鬥，他就去勸說：『你們要努力，不要不如別人！你們智慧博學，財富也更勝一籌，有很多認識的人；我們應當為你們做同伴，結成一黨。』使得僧團本來沒有爭端反而產生爭端，已經有的爭端卻不能消除。僧團為某甲（姓名）比丘進行呵責羯磨。哪位長老能夠容忍僧團對某甲（姓名）比丘進行呵責羯磨，如果之後再發生爭鬥，互相謾罵，僧眾應當增加罪責來懲治。』容忍者默然，不容忍者說出來。（重複三次。）僧團已經容忍為某甲（姓名）比丘進行呵責羯磨完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。（他得到方法之後，修行七十五種行為。這七十五種行為，具體如上文所說。）
解除呵責羯磨法（如果眾僧在小食之後、正食之後、或者說法、或者布薩時，被呵責羯磨的人，整理好衣服，脫掉鞋子，在一旁站立，跪下合掌，這樣稟告：）
『大德僧眾！請接受我的懺悔。從今以後，自我責備內心，
【English Translation】 English version:
Having made the recollection, one should announce the offense; having announced the offense, one should proceed as follows:
'Venerable Sangha, please listen! This Bhikkhu named 'X' (name), delights in engaging in disputes, mutually reviling each other, uttering words like swords, and seeking each other's faults. After he himself has engaged in disputes, if there are other Bhikkhus engaging in disputes, he then goes to them and advises them, saying: 'You should strive, do not be inferior to others! You are learned and wise, your wealth is also superior, and you have many acquaintances; we should be your companions and form a party.' He causes the Sangha to have disputes where there were none, and does not eliminate disputes that already exist. If the Sangha deems it timely, and the Sangha is willing to listen, the Sangha should perform a rebuke Karma (a type of Sangha punishment) for Bhikkhu 'X' (name). If he engages in disputes and mutually reviles each other again afterwards, the Sangha should increase the punishment. So it is announced.'
'Venerable Sangha, please listen! This Bhikkhu named 'X' (name), delights in engaging in disputes, mutually reviling each other, uttering words like swords, and seeking each other's faults. After he himself has engaged in disputes, if there are other Bhikkhus engaging in disputes, he then goes to them and advises them, saying: 'You should strive, do not be inferior to others! You are wise and learned, your wealth is also superior, and you have many acquaintances; we should be your companions and form a party.' He causes the Sangha to have disputes where there were none, and does not eliminate disputes that already exist. The Sangha performs a rebuke Karma for Bhikkhu 'X' (name). Which elders can tolerate the Sangha performing a rebuke Karma for Bhikkhu 'X' (name), and if he engages in disputes and mutually reviles each other again afterwards, the Sangha should increase the punishment?' Those who tolerate it remain silent, those who do not tolerate it should speak. (Repeat three times.) The Sangha has tolerated the performance of the rebuke Karma for Bhikkhu 'X' (name). The Sangha tolerates it, because of the silence, this matter is thus established. (Having obtained the method, he practices the seventy-five practices. These seventy-five practices are fully explained above.)
The method for lifting the rebuke Karma (If the Sangha is at a small meal, after the main meal, or giving a Dharma talk, or observing the Uposatha, the person who has been given the rebuke Karma, arranges his robes, removes his sandals, stands to one side, kneels, joins his palms, and announces thus:)
'Venerable Sangha! Please accept my repentance. From now on, with a self-reproaching mind,'
止不復作。(佛言：「若隨順眾僧，無所違逆，求解呵責羯磨。聽解，作白四羯磨。」僧應觀察，有五法不應為解，謂違上七五之行；有五法應為解呵責，謂不違上七五之行。應至僧中，具儀作如是乞：)
大德僧聽！我某甲比丘，僧與作呵責羯磨。我今隨順眾僧，無所違逆，從僧乞解呵責羯磨。愿僧慈愍故，為我解呵責羯磨。(三說。僧應如是與法。)
大德僧聽！某甲比丘，僧為作呵責羯磨。彼比丘隨順眾僧，無所違逆，從僧乞解呵責羯磨。若僧時到，僧忍聽，解某甲比丘呵責羯磨。白如是。
大德僧聽！此某甲比丘，僧為作呵責羯磨。彼比丘隨順眾僧，無所違逆，從僧乞解呵責羯磨。誰諸長老忍僧為某甲比丘解呵責羯磨者默然，誰不忍者說。(三說)僧已忍解某甲比丘呵責羯磨竟。僧忍，默然故，是事如是持。
與擯羯磨法(時有比丘行惡行，污他家。言惡行者，自種花樹、教他種等。言污家者，有四種事：一、依家污家，二、依利養污家，三、依親友污家，四、依僧伽藍污家。此比丘行惡行，污他家，見聞皆具。佛言：「聽僧為作擯白四。」此作及解，文如律明。)
與依止羯磨法(若比丘癡無所知，多犯眾罪，共白衣雜住而相親附，不順佛法。佛言：「聽僧為作依止白四。
【現代漢語翻譯】 現代漢語譯本 止不復作。（佛言：『若隨順眾僧，無所違逆，求解呵責羯磨（karma，業）。聽解，作白四羯磨（karma，業）。』僧應觀察，有五法不應為解，謂違上七五之行；有五法應為解呵責，謂不違上七五之行。應至僧中，具儀作如是乞：）
『大德僧聽！我某甲比丘（bhiksu，和尚），僧與作呵責羯磨（karma，業）。我今隨順眾僧，無所違逆，從僧乞解呵責羯磨（karma，業）。愿僧慈愍故，為我解呵責羯磨（karma，業）。』（三說。僧應如是與法。）
『大德僧聽！某甲比丘（bhiksu，和尚），僧為作呵責羯磨（karma，業）。彼比丘（bhiksu，和尚）隨順眾僧，無所違逆，從僧乞解呵責羯磨（karma，業）。若僧時到，僧忍聽，解某甲比丘（bhiksu，和尚）呵責羯磨（karma，業）。白如是。』
『大德僧聽！此某甲比丘（bhiksu，和尚），僧為作呵責羯磨（karma，業）。彼比丘（bhiksu，和尚）隨順眾僧，無所違逆，從僧乞解呵責羯磨（karma，業）。誰諸長老忍僧為某甲比丘（bhiksu，和尚）解呵責羯磨（karma，業）者默然，誰不忍者說。』（三說）僧已忍解某甲比丘（bhiksu，和尚）呵責羯磨（karma，業）竟。僧忍，默然故，是事如是持。
與擯羯磨法（karma，業）（時有比丘（bhiksu，和尚）行惡行，污他家。言惡行者，自種花樹、教他種等。言污家者，有四種事：一、依家污家，二、依利養污家，三、依親友污家，四、依僧伽藍污家。此比丘（bhiksu，和尚）行惡行，污他家，見聞皆具。佛言：『聽僧為作擯白四。』此作及解，文如律明。）
與依止羯磨法（karma，業）（若比丘（bhiksu，和尚）癡無所知，多犯眾罪，共白衣雜住而相親附，不順佛法。佛言：『聽僧為作依止白四。』
【English Translation】 English version He ceases to repeat the offense. (The Buddha said, 'If he complies with the Sangha (community of monks), without opposition, seeking the lifting of the rebuke karma (karma, action). Listen to the lifting, perform the fourfold announcement karma (karma, action).' The Sangha (community of monks) should observe that there are five reasons why it should not be lifted, namely, violating the above seven and five practices; there are five reasons why the rebuke should be lifted, namely, not violating the above seven and five practices. He should go to the Sangha (community of monks), and with proper decorum, make such a request:)
'Venerable Sangha (community of monks), listen! I, Bhiksu (bhiksu, monk) so-and-so, the Sangha (community of monks) has imposed a rebuke karma (karma, action) upon me. Now I comply with the Sangha (community of monks), without opposition, and request the Sangha (community of monks) to lift the rebuke karma (karma, action). May the Sangha (community of monks), out of compassion, lift the rebuke karma (karma, action) for me.' (Say three times. The Sangha (community of monks) should grant it according to the Dharma (teachings).)
'Venerable Sangha (community of monks), listen! Bhiksu (bhiksu, monk) so-and-so, the Sangha (community of monks) has imposed a rebuke karma (karma, action) upon him. That Bhiksu (bhiksu, monk) complies with the Sangha (community of monks), without opposition, and requests the Sangha (community of monks) to lift the rebuke karma (karma, action). If it is the Sangha's (community of monks) time, may the Sangha (community of monks) consent to listen, to lift the rebuke karma (karma, action) for Bhiksu (bhiksu, monk) so-and-so. The announcement is thus.'
'Venerable Sangha (community of monks), listen! This Bhiksu (bhiksu, monk) so-and-so, the Sangha (community of monks) has imposed a rebuke karma (karma, action) upon him. That Bhiksu (bhiksu, monk) complies with the Sangha (community of monks), without opposition, and requests the Sangha (community of monks) to lift the rebuke karma (karma, action). Whoever among the elders consents to the Sangha (community of monks) lifting the rebuke karma (karma, action) for Bhiksu (bhiksu, monk) so-and-so, let him be silent; whoever does not consent, let him speak.' (Say three times.) The Sangha (community of monks) has consented to lift the rebuke karma (karma, action) for Bhiksu (bhiksu, monk) so-and-so. The Sangha (community of monks) consents, because of the silence, this matter is thus maintained.
The method of expulsion karma (karma, action) (At that time, there was a Bhiksu (bhiksu, monk) who engaged in evil conduct, defiling other families. 'Evil conduct' refers to planting flowers and trees himself, teaching others to plant, etc. 'Defiling families' refers to four kinds of things: first, defiling families by relying on families; second, defiling families by relying on offerings; third, defiling families by relying on relatives and friends; fourth, defiling families by relying on Sangharama (monastery). This Bhiksu (bhiksu, monk) engaged in evil conduct, defiling other families, which was witnessed and heard. The Buddha said, 'Listen to the Sangha (community of monks) performing the fourfold announcement of expulsion.' The performance and lifting of this, the text is as clear as the Vinaya (monastic rules).)
The method of dependence karma (karma, action) (If a Bhiksu (bhiksu, monk) is foolish and ignorant, commits many offenses, lives mixed with laypeople and becomes attached to them, and does not comply with the Buddha's Dharma (teachings). The Buddha said, 'Listen to the Sangha (community of monks) performing the fourfold announcement of dependence.'
」謂遣依止有德人住，不得稱方國土等作。此作及解，亦文如律。)
與遮不至白衣家羯磨法(白衣有五法，僧應為作遮不至白衣家羯磨：此人恭敬父、母、沙門、婆羅門、所應持者堅持不捨。比丘有十法，僧應與作遮不至白衣家羯磨：惡說罵白衣家、方便令白衣家損減、作無利、作無住處、斗亂白衣、于白衣前謗佛法僧、在白衣前作下賤罵、如法許白衣而不實。此作及差使送懺悔、解等，亦文如律。)
與不見罪舉羯磨法(時有比丘犯罪，余比丘語言：「汝犯罪見不？」答言：「不見。」佛言：「聽僧與作不見罪舉白四。」此作及解，亦如律。)
與不懺悔罪舉羯磨法(若有比丘犯罪，諸比丘語言：「汝有罪懺悔。」答言：「不懺悔。」佛言：「聽僧與作不懺悔罪舉白四。」此作及解，亦文如律。)
與不捨惡見舉羯磨法(若有比丘如是惡見生，作如是言：「我知佛所說法，犯淫慾非障道法。」佛言：「聽僧為作呵諫白四。」諫法如文。彼比丘僧與作呵諫，故不捨惡見。佛言：「與作不捨惡見舉白四。」此作及解，亦文如律。)
與狂癡羯磨法(有三種狂癡：一、說戒時，或憶或不憶、或來或不來，二、或憶而來，三、或不憶不來；是謂三種狂癡。是中下二，不應與作；初一應作白
【現代漢語翻譯】 現代漢語譯本： 關於派遣依止有德之人居住，不得以地方國土等名義進行（指派）。（此羯磨的）運作和解除，也如律典所說。
關於對不應前往的在家居士家進行羯磨的方法（在家居士有五種情況，僧團應當為他們進行遮止不至白衣家羯磨：此人恭敬父母、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），對於應當堅持的（戒律）堅持不捨。比丘（Bhikṣu，男性出家眾）有十種情況，僧團應當為他們進行遮止不至白衣家羯磨：惡語謾罵在家居士、用手段令在家居士遭受損失、做無利益之事、使其無安身之處、挑撥離間、在在家居士面前誹謗佛法僧三寶、在在家居士面前進行性方面的謾罵、如法答應在家居士卻不兌現。此羯磨的運作、派遣使者送去懺悔、解除等，也如律典所說。
關於進行不見罪舉羯磨的方法（當時有比丘犯罪，其他比丘問：『你犯了罪，看見了嗎？』回答說：『沒看見。』佛陀說：『允許僧團進行不見罪舉白四羯磨。』）此羯磨的運作和解除，也如律典所說。
關於進行不懺悔罪舉羯磨的方法（如果有比丘犯罪，諸位比丘問：『你有罪，懺悔嗎？』回答說：『不懺悔。』佛陀說：『允許僧團進行不懺悔罪舉白四羯磨。』）此羯磨的運作和解除，也如律典所說。
關於進行不捨惡見舉羯磨的方法（如果有比丘生起這樣的邪惡見解，說這樣的話：『我知道佛陀所說的法，行淫慾不是障礙修道的法。』佛陀說：『允許僧團進行呵責勸諫白四羯磨。』）勸諫的方法如律典所說。那位比丘僧團對他進行了呵責勸諫，但他仍然不捨棄邪惡見解。佛陀說：『進行不捨惡見舉白四羯磨。』此羯磨的運作和解除，也如律典所說。
關於進行狂癡羯磨的方法（有三種狂癡的情況：一、在說戒時，或者記得或者不記得、或者來或者不來；二、或者記得而來了；三、或者不記得也不來；這叫做三種狂癡。這其中后兩種情況，不應當進行羯磨；第一種情況應當進行白（羯磨）。
【English Translation】 English version: Regarding sending a virtuous person to reside, it should not be done using designations such as regions or countries. (The procedure and resolution of this [karma] are also as described in the Vinaya.)
Regarding the procedure for performing a Karma against visiting the homes of laypersons (Śrāmaṇa) who should not be visited (Laypersons have five conditions for which the Sangha should perform the Karma of prohibiting visits to their homes: such a person respects their parents, Śrāmaṇas (ascetics), and Brāhmaṇas (priests), and firmly adheres to what should be upheld. Bhikṣus (monks) have ten conditions for which the Sangha should perform the Karma of prohibiting visits to their homes: speaking abusively and scolding laypersons, using means to cause loss to laypersons, acting without benefit, creating a place of instability, causing strife among laypersons, slandering the Buddha, Dharma, and Sangha in front of laypersons, engaging in sexual abuse in front of laypersons, and making promises to laypersons that are not kept. The procedure for this Karma, sending a messenger for confession, and resolution, are also as described in the Vinaya.)
Regarding the procedure for performing a Karma of censure for not seeing an offense (At that time, a Bhikṣu committed an offense, and other Bhikṣus asked, 'Have you committed an offense and seen it?' He replied, 'I have not seen it.' The Buddha said, 'I allow the Sangha to perform the Karma of censure for not seeing an offense with a white four announcement.') The procedure and resolution of this Karma are also as described in the Vinaya.
Regarding the procedure for performing a Karma of censure for not confessing an offense (If a Bhikṣu commits an offense, the Bhikṣus ask, 'Do you have an offense? Confess it.' He replies, 'I do not confess.' The Buddha said, 'I allow the Sangha to perform the Karma of censure for not confessing an offense with a white four announcement.') The procedure and resolution of this Karma are also as described in the Vinaya.
Regarding the procedure for performing a Karma of censure for not abandoning wrong views (If a Bhikṣu develops such wrong views, saying, 'I know that what the Buddha taught, engaging in sexual activity is not an obstacle to the path.' The Buddha said, 'I allow the Sangha to perform a white four announcement of admonishment and rebuke.') The method of admonishment is as described in the Vinaya. The Sangha performed the admonishment and rebuke on that Bhikṣu, but he still did not abandon his wrong views. The Buddha said, 'Perform the Karma of censure for not abandoning wrong views with a white four announcement.' The procedure and resolution of this Karma are also as described in the Vinaya.
Regarding the procedure for performing a Karma for insanity (There are three types of insanity: one, during the recitation of the precepts, they either remember or do not remember, either come or do not come; two, they remember and come; three, they do not remember and do not come; these are called three types of insanity. Among these, the latter two should not have a Karma performed; the first one should have a white (Karma) performed.
二羯磨。應如是與。)
大德僧聽！此某甲比丘心亂狂癡，或憶說戒或不憶說戒、或來或不來。若僧時到，僧忍聽，僧與某甲比丘作心亂狂癡羯磨，或憶或不憶、或來或不來僧作羯磨說戒。白如是。
大德僧聽！此某甲比丘心亂狂癡，或憶說戒或不憶說戒、或來或不來。僧與某甲比丘作心亂狂癡羯磨，或憶或不憶、或來或不來作羯磨說戒。誰諸長老忍僧與某甲比丘作心亂狂癡，或憶或不憶、或來或不來作羯磨說戒者默然，誰不忍者說。僧已忍與某甲比丘作心亂狂癡，或憶或不憶、或來或不來作羯磨竟。僧忍，默然故，是事如是持。
解狂癡羯磨法(若狂病止，應白二解。彼應具儀，作如是乞。)
大德僧聽！我某甲比丘，先得狂癡病。說戒時，或憶或不憶、或來或不來，眾僧與我作狂癡病羯磨。作已，病還得止，今從眾僧乞解狂癡羯磨。(三說。僧應與法。)
大德僧聽！此某甲比丘，先得狂癡病。彼說戒時，或憶或不憶、或來或不來，眾僧與作狂癡病羯磨。與作羯磨已，狂癡病還得止，今從眾僧乞解狂癡病羯磨。若僧時到，僧忍聽，與解狂癡病羯磨。白如是。
大德僧聽！此某甲比丘，先得狂癡病，彼說戒時，或憶或不憶、或來或不來，眾僧與作狂癡病羯磨。與作羯磨已，狂
癡病還得止，今從眾僧乞解狂癡病羯磨。誰諸長老忍僧與某甲比丘解狂癡病羯磨者默然，誰不忍者說。僧已忍與某甲比丘解狂癡病羯磨竟。僧忍，默然故，是事如是持。(佛言：「隨狂病時與作羯磨；狂止，還解。」)
與學家羯磨法(時有居士家，夫婦俱得信樂，為佛弟子。諸佛見諦弟子常法：于諸比丘無所愛惜，乃至身肉。若諸比丘至家，常與飲食及諸供養，故令貧窮，衣食乏盡。佛言：「聽僧與彼居士作學家羯磨。」應如是作。)
大德僧聽！于某城中某居士家，夫婦得信，為佛弟子，財物竭盡。若僧時到，僧忍聽，僧今與作學家羯磨，諸比丘不得在某家受食食。白如是。
大德僧聽！于某城中某居士家，夫婦得信，為佛弟子，財物竭盡；僧今與作學家羯磨，諸比丘不得在某家受食食。誰諸長老忍僧與某居士作學家羯磨者默然，誰不忍者說。僧已忍與某居士作學家羯磨竟。僧忍，默然故，是事如是持。(若先受請、若有病、若置地與、若從人受、若學家施后財物還多，無犯。)
解學家羯磨法(若學家財物還多，從僧乞解學家羯磨者，僧應白二為解。應如是作。)
大德僧聽！于某城中某居士家，夫婦得信，為佛弟子，好施，財物竭盡，僧先與作學家羯磨；今財物還多，從僧乞
【現代漢語翻譯】 現代漢語譯本 癡病還應當停止，現在我請求眾僧為我作解除狂癡病的羯磨（karma，業）。哪位長老認可僧團為某甲比丘解除狂癡病的羯磨，請保持沉默；誰不同意，請說出來。僧團已經認可為某甲比丘解除狂癡病的羯磨完畢。僧團認可，因為大家都沉默，此事就這樣決定了。（佛說：『當他發狂病的時候，就為他作羯磨；狂病停止了，就解除羯磨。』）
為『學家』作羯磨法（當時有位居士，夫婦都得到了信仰的喜樂，成為佛的弟子。諸佛證得真諦的弟子通常的做法是：對於比丘們毫不吝惜，甚至自己的身肉。如果比丘們到他家，常常給予飲食和各種供養，因此導致居士貧窮，衣食匱乏。佛說：『允許僧團為那位居士作『學家』羯磨。』應當這樣做：）
大德僧眾請聽！在某城中的某居士家，夫婦得到了信仰，成為佛的弟子，財物已經竭盡。如果僧團認為時機已到，僧團認可，僧團現在為他們作『學家』羯磨，各位比丘不得在那家接受飲食。稟告完畢。
大德僧眾請聽！在某城中的某居士家，夫婦得到了信仰，成為佛的弟子，財物已經竭盡；僧團現在為他們作『學家』羯磨，各位比丘不得在那家接受飲食。哪位長老認可僧團為某居士作『學家』羯磨，請保持沉默；誰不同意，請說出來。僧團已經認可為某居士作『學家』羯磨完畢。僧團認可，因為大家都沉默，此事就這樣決定了。（如果事先接受了邀請、或者有疾病、或者居士將土地贈與、或者從其他人那裡接受食物、或者『學家』佈施后財物又變多，就沒有罪過。）
解除『學家』羯磨法（如果『學家』的財物又變多了，從僧團請求解除『學家』羯磨，僧團應當通過白二羯磨來解除。應當這樣做：）
大德僧眾請聽！在某城中的某居士家，夫婦得到了信仰，成為佛的弟子，樂於佈施，（之前）財物已經竭盡，僧團先前為他們作了『學家』羯磨；現在財物又變多了，（他們）從僧團請求
【English Translation】 English version The illness of madness should be stopped. Now, I request the Sangha to perform the karma (karma, action) for dispelling the madness. Whoever among the elders approves of the Sangha performing the karma for dispelling the madness of Bhikshu (monk) so-and-so, let them remain silent. Whoever does not approve, let them speak. The Sangha has approved the completion of the karma for dispelling the madness of Bhikshu so-and-so. The Sangha approves, because of the silence, this matter is thus upheld. (The Buddha said: 'When he is in a state of madness, perform the karma for him; when the madness stops, then undo the karma.')
The method for performing the 'Householder' Karma (At that time, there was a householder's family, both husband and wife had attained faith and joy, and became disciples of the Buddha. The usual practice of the Buddha's disciples who have attained the truth is: they are not stingy with the Bhikshus, even with their own flesh and blood. If the Bhikshus come to their house, they often provide food and various offerings, thus causing the householder to become poor and lack clothing and food. The Buddha said: 'Allow the Sangha to perform the 'Householder' Karma for that householder.' It should be done like this:)
Venerable Sangha, please listen! In the house of a certain householder in a certain city, the husband and wife have attained faith and have become disciples of the Buddha, and their wealth has been exhausted. If the Sangha deems it is the right time, and the Sangha approves, the Sangha will now perform the 'Householder' Karma for them, and the Bhikshus are not allowed to receive food in that house. The announcement is complete.
Venerable Sangha, please listen! In the house of a certain householder in a certain city, the husband and wife have attained faith and have become disciples of the Buddha, and their wealth has been exhausted; the Sangha will now perform the 'Householder' Karma for them, and the Bhikshus are not allowed to receive food in that house. Whoever among the elders approves of the Sangha performing the 'Householder' Karma for that householder, let them remain silent. Whoever does not approve, let them speak. The Sangha has approved the completion of the 'Householder' Karma for that householder. The Sangha approves, because of the silence, this matter is thus upheld. (If one has accepted an invitation beforehand, or if one is sick, or if the householder has given land, or if one receives food from another person, or if the householder's wealth increases after the 'Householder' offering, there is no offense.)
The method for undoing the 'Householder' Karma (If the 'Householder's' wealth increases again, and they request the Sangha to undo the 'Householder' Karma, the Sangha should undo it through a double announcement karma. It should be done like this:)
Venerable Sangha, please listen! In the house of a certain householder in a certain city, the husband and wife have attained faith and have become disciples of the Buddha, and are fond of giving, (previously) their wealth had been exhausted, and the Sangha had previously performed the 'Householder' Karma for them; now their wealth has increased again, and (they) request from the Sangha
解學家羯磨。若僧時到，僧忍聽，解學家羯磨。白如是。
大德僧聽！于某城中某居士家，夫婦得信，為佛弟子，財物還多；僧今與某居士解學家羯磨。誰諸長老忍僧與某居士解學家羯磨者默然，誰不忍者說。僧已忍與某居士解學家羯磨竟。僧忍，默然故，是事如是持。
作余語羯磨法(時有比丘犯罪，諸比丘問言：「汝自知犯罪不耶？」即以餘事報諸比丘：「汝向誰語？為說何事？為論何理？為語我？為語誰耶？是誰犯罪？罪由何生？我不見罪！云何言我有罪？」佛言：「自今已去，聽白已，名作余語。」應如是白：)
大德僧聽！此某甲比丘犯罪。諸比丘問言：「汝今自知犯罪不耶？」此比丘即以餘事報諸比丘言：「汝向誰語？為說何事？為論何理？為我說？為餘人說？誰犯罪？罪由何生？我不見罪！」若僧時到，僧忍聽，當名某甲比丘作余語。白如是。(作是白已，名作余語。若未白前作余語者，一切盡突吉羅；若作白已作余語者，一切盡波逸提。)
作觸惱羯磨法(時有比丘，眾僧立制不得作余語已，便觸惱僧：喚來不來，不喚來便來，應起不起，不應起便起，應語不語，不應語便語。佛言：「聽僧與此比丘作白羯磨已，名作觸惱。」作如是白：)
大德僧聽！此某甲比丘，
【現代漢語翻譯】 現代漢語譯本 解學家羯磨。如果僧團時間已到，僧團允許聽，現在進行解學家羯磨。稟白如是。
大德僧團請聽！在某城中某居士（在家信徒）家，夫婦二人得到信仰，成為佛弟子，並且擁有很多財物；現在僧團要為某居士進行解學家羯磨。哪位長老能夠容忍僧團為某居士進行解學家羯磨的請默然，不能容忍的請說出來。僧團已經容忍為某居士進行解學家羯磨完畢。僧團容忍，因為默然的緣故，此事就這樣決定了。
作余語羯磨法（當時有比丘（出家修行者）犯了戒，其他比丘問他說：『你是否知道自己犯了戒？』他卻用其他事情來回答這些比丘：『你向誰說話？說了什麼事？討論了什麼道理？是對我說嗎？還是對誰說？是誰犯了戒？罪從何而來？我沒有看到罪！為什麼說我有罪？』佛說：『從今以後，允許稟白之後，稱為作余語。』應該這樣稟白：）
大德僧團請聽！這位某甲比丘犯了戒。其他比丘問他說：『你現在是否知道自己犯了戒？』這位比丘就用其他事情來回答這些比丘說：『你向誰說話？說了什麼事？討論了什麼道理？是對我說嗎？還是對其他人說？是誰犯了戒？罪從何而來？我沒有看到罪！』如果僧團時間已到，僧團允許聽，應當稱呼某甲比丘為作余語。稟白如是。（作了這樣的稟白之後，就稱為作余語。如果未稟白之前作余語的，一切都犯突吉羅（輕罪）；如果稟白之後作余語的，一切都犯波逸提（重罪）。）
作觸惱羯磨法（當時有比丘，眾僧制定了規矩不得作余語之後，就觸惱僧團：該叫來的時候不來，不該叫來的時候卻來，應該起立的時候不起立，不應該起立的時候卻起立，應該說話的時候不說，不應該說話的時候卻說。佛說：『允許僧團為此比丘作稟白羯磨之後，稱為作觸惱。』作如下稟白：）
大德僧團請聽！這位某甲比丘，
【English Translation】 English version The Karma (formal procedure) for Dismissing a Householder. If the Sangha (monastic community) is ready, may the Sangha listen, this is the Karma for Dismissing a Householder. The announcement is as follows.
Venerable Sangha, please listen! In a certain city, in the house of a certain householder (lay devotee), the husband and wife have gained faith, have become disciples of the Buddha, and possess much wealth; now the Sangha will perform the Karma for Dismissing a Householder for this certain householder. Which of the elders can tolerate the Sangha performing the Karma for Dismissing a Householder for this certain householder, let them be silent; whoever cannot tolerate it, let them speak. The Sangha has already tolerated the completion of the Karma for Dismissing a Householder for this certain householder. The Sangha tolerates it, because of the silence, this matter is thus decided.
The Karma Procedure for Speaking Irrelevantly (At that time, there was a Bhikkhu (monk) who had violated a precept, and the other Bhikkhus asked him: 'Do you know that you have violated a precept?' He then answered the Bhikkhus with other matters: 'To whom are you speaking? What are you talking about? What principles are you discussing? Are you speaking to me? Or to whom? Who has violated a precept? From where does the offense arise? I do not see any offense! Why do you say that I have committed an offense?' The Buddha said: 'From now on, after announcing it, it will be called Speaking Irrelevantly.' It should be announced as follows:)
Venerable Sangha, please listen! This Bhikkhu named so-and-so has violated a precept. The other Bhikkhus asked him: 'Do you now know that you have violated a precept?' This Bhikkhu then answered the Bhikkhus with other matters, saying: 'To whom are you speaking? What are you talking about? What principles are you discussing? Are you speaking to me? Or to someone else? Who has violated a precept? From where does the offense arise? I do not see any offense!' If the Sangha is ready, may the Sangha listen, this Bhikkhu named so-and-so should be called Speaking Irrelevantly. The announcement is as follows. (After making this announcement, it is called Speaking Irrelevantly. If one speaks irrelevantly before making the announcement, everything is a Dukkhata (minor offense); if one speaks irrelevantly after making the announcement, everything is a Pacittiya (major offense).)
The Karma Procedure for Causing Annoyance (At that time, there was a Bhikkhu, after the Sangha had established a rule that one should not speak irrelevantly, he then caused annoyance to the Sangha: when called, he would not come; when not called, he would come; when he should stand up, he would not stand up; when he should not stand up, he would stand up; when he should speak, he would not speak; when he should not speak, he would speak. The Buddha said: 'After the Sangha makes an announcement Karma for this Bhikkhu, it is called Causing Annoyance.' The announcement is made as follows:)
Venerable Sangha, please listen! This Bhikkhu named so-and-so,
僧名作余語已，便觸惱眾僧：喚來不來，不喚來便來；應起不起，不應起便起；應語不語，不應語便語。若僧時到，僧忍聽，制某甲比丘，名作觸惱。白如是。(如是白已，名作觸惱僧。未白前觸惱僧者，一切盡突吉羅；若作白已觸惱僧者，一切盡波逸提。)
惡馬治法(時有比丘，惡性不受諫語，多犯眾罪。余比丘語言：「汝犯罪見不？」答言：「不見。」僧應捨棄莫問，語如是言：)
汝今不見罪，汝所往之處，彼亦當舉汝罪，為汝作自言，不聽汝作阿㝹婆陀，不聽布薩自恣。如調馬師，惡馬難調，即合所繫韁𣏾棄之；汝比丘不自見罪，亦復如是，一切捨棄。汝所往之處，乃至不聽汝布薩自恣。(是人不應求聽，此即是聽。)
梵罰治法(時有比丘，惡性犯戒，復不受諫，作默擯治。應如是作。)
一切比丘默擯不與語，是梵罰治。(然不改者)將詣眾中，諸人共彈使出，莫與說戒，亦莫與法會從事。
舍教授比丘尼法(時六群比丘尼、沙彌尼、式叉摩那，來至寺內，共比丘、沙彌共住，更相調弄，共唄、共哭、或共戲笑，亂諸坐禪比丘。佛言：「應喚來謫罰。若不改者，應為沙彌尼和上、阇梨作舍教授羯磨。」)
與白衣家作覆缽羯磨法(佛言：「白衣家有五法，不應與
【現代漢語翻譯】 現代漢語譯本： 僧人說完這些話后，就開始觸惱眾僧：該叫來的時候不來，不該叫來的時候卻來；應該起立的時候不起立，不應該起立的時候卻起立；應該說話的時候不說，不應該說話的時候卻說。如果時機成熟，僧眾可以容忍，就宣佈對某甲比丘（比丘指男性出家人），名為觸惱者，進行制裁。就這樣宣佈。（這樣宣佈之後，就名為觸惱僧。在宣佈之前觸惱僧的，一切都犯突吉羅罪；如果宣佈之後觸惱僧的，一切都犯波逸提罪。） 惡馬的調伏方法（當時有比丘（比丘指男性出家人），惡劣不接受勸諫，多次犯眾罪。其他比丘對他說：『你犯了罪，看見了嗎？』他回答說：『沒看見。』僧眾應該捨棄他，不再過問，這樣說：） 『你現在不承認有罪，你所去的地方，他們也會指出你的罪過，為你自己辯解，不讓你進行阿㝹婆陀（懺悔），不讓你參加布薩（每半月舉行的誦戒儀式）和自恣（僧眾互相指出過失的儀式）。就像調馬師，對於難以調伏的惡馬，就將繫著的韁繩和馬鞭一起丟棄；你這個比丘不自己承認罪過，也應該這樣，完全捨棄你。你所去的地方，甚至不讓你參加布薩和自恣。』（這個人不應該請求聽聞，這就是聽聞。） 梵罰的懲治方法（當時有比丘（比丘指男性出家人），惡劣犯戒，又不接受勸諫，就對他進行默擯的懲治。應該這樣做。） 一切比丘都默擯他，不與他說話，這就是梵罰的懲治。（如果仍然不悔改）就帶到大眾中，大家一起斥責他，讓他離開，不要讓他聽戒，也不要讓他參與法會事務。 捨棄教授比丘尼的方法（當時六群比丘尼（比丘尼指女性出家人）、沙彌尼（未成年女性出家人）、式叉摩那（正學女，預備受具足戒的女子），來到寺內，與比丘（比丘指男性出家人）、沙彌（未成年男性出家人）一起居住，互相調戲，一起唱誦、一起哭泣、或者一起嬉笑，擾亂了坐禪的比丘。佛說：『應該叫來責罰。如果不悔改，應該為沙彌尼的和上（親教師）、阇梨（軌範師）進行捨棄教授的羯磨（僧團的議事方式）。』） 與白衣家作覆缽羯磨的方法（佛說：『白衣家有五種行為，不應該與他們交往』
【English Translation】 English version: After the monk finished speaking these words, he began to annoy the Sangha (Sangha refers to the monastic community): when he should be called, he doesn't come; when he shouldn't be called, he comes anyway; when he should stand up, he doesn't stand up; when he shouldn't stand up, he stands up anyway; when he should speak, he doesn't speak; when he shouldn't speak, he speaks anyway. If the time is right and the Sangha can tolerate it, they should announce the sanction against a certain Bhikkhu (Bhikkhu refers to a male monastic), named as an annoyer. Announce it in this way. (After announcing it in this way, he is named as an annoyer of the Sangha. Before announcing it, annoying the Sangha incurs a Ṭhullaćcaya (a minor offense); if annoying the Sangha after announcing it, it incurs a Pāyantika (a more serious offense).) The method of taming a bad horse (At that time, there was a Bhikkhu (Bhikkhu refers to a male monastic) who was wicked and did not accept admonishment, and repeatedly committed offenses. Other Bhikkhus said to him, 'Have you seen that you have committed an offense?' He replied, 'I have not seen it.' The Sangha should abandon him and not ask about it further, saying thus:) 'Now you do not admit your offense, but wherever you go, they will point out your offenses, defend yourself, not allow you to perform Ānubhata (confession), and not allow you to participate in Uposatha (fortnightly recitation of precepts) and Pravāraṇā (end of rains retreat ceremony). Just like a horse trainer, for a bad horse that is difficult to tame, he throws away the reins and whip that are tied to it; you, Bhikkhu, do not admit your offenses, so you should be completely abandoned. Wherever you go, they will not even allow you to participate in Uposatha and Pravāraṇā.' (This person should not request to be heard; this is hearing.) The method of Brahmadaṇḍa (Brahma penalty) (At that time, there was a Bhikkhu (Bhikkhu refers to a male monastic) who was wicked, violated the precepts, and did not accept admonishment, so he was subjected to the Brahmadaṇḍa penalty of silence. It should be done like this.) All Bhikkhus should impose the Brahmadaṇḍa of silence on him, not speaking to him. (If he still does not change) he should be brought before the assembly, and everyone should rebuke him and make him leave, not allowing him to hear the precepts, nor allowing him to participate in Dharma assemblies. The method of abandoning the teaching of Bhikkhunis (At that time, the group of six Bhikkhunis (Bhikkhunis refers to female monastics), Śrāmaṇerikās (novice nuns), and Śikṣamāṇās (probationary nuns), came to the monastery and lived with the Bhikkhus (Bhikkhu refers to a male monastic) and Śrāmaṇeras (novice monks), teasing each other, chanting together, crying together, or laughing together, disturbing the meditating Bhikkhus. The Buddha said, 'They should be called and rebuked. If they do not change, a Karma (Sangha's procedural act) of abandoning the teaching should be performed for the Śrāmaṇerikās' Upādhyāya (preceptor) and Ācārya (teacher).') The method of performing a Kukkuṭikā Karma (overturning the bowl) for a lay family (The Buddha said, 'There are five behaviors of a lay family that should not be associated with.'
作覆缽：不孝順父、不孝順母、不敬沙門、不敬婆羅門、不供事比丘。有五法應作，即反上是。復有十法，眾僧應與作覆缽：罵謗比丘、為比丘作損減、作無利益、方便令無住處、斗亂比丘、于比丘前說佛法僧惡、以無根不凈法謗比丘、若犯比丘尼。如是九八七六五四三二一，與作覆缽。」應如是與。)
大德僧聽！此某甲，某甲比丘清凈，而以無根波羅夷法謗。若僧時到，僧忍聽，僧今為此某甲作覆缽不相往來。白如是。
大德僧聽！此某甲，某甲比丘清凈，而以無根波羅夷法謗；今僧為某甲作覆缽不相往來。誰諸長老忍僧為某甲作覆缽不相往來者默然，誰不忍者說。僧已忍為某甲作覆缽不相往來竟。僧忍，默然故，是事如是持。
差比丘使告白衣法(佛言：「應白二羯磨差一比丘為使，告白衣令知。」其使比丘應具八德。八德及差，廣如律明。此使比丘往至彼家，不應受床坐飲食供養等，直應語云：)
今僧為汝作覆缽不相往來。(彼若不解，應廣為說。彼人若言：「作何方便解我覆缽，還相往來者。」彼使應語云：「汝應往懺悔眾僧。彼若懺悔，隨順眾僧，不敢違逆，從僧乞解覆缽，還相往來者，僧應為解。」解文如律。)
設諫篇第十四
諫破僧法(若比丘方便欲破和
【現代漢語翻譯】 現代漢語譯本：
作覆缽（將缽倒扣，表示斷絕關係）：不孝順父親、不孝順母親、不尊敬沙門（出家修道者）、不尊敬婆羅門（祭司）、不供養比丘（出家男子）。有五種行為應該被覆缽，就是以上這些行為的反面。還有十種行為，眾僧應該對其進行覆缽：謾罵誹謗比丘、為比丘製造損害、做沒有利益的事情、想方設法使比丘無法安住、挑撥比丘之間的爭鬥、在比丘面前說佛法僧的壞話、用沒有根據的不清凈法誹謗比丘、如果冒犯了比丘尼。像這樣九條、八條、七條、六條、五條、四條、三條、兩條、一條，都應該對其進行覆缽。」應該這樣進行覆缽。
『大德僧眾請聽！這位某甲，某甲比丘是清凈的，卻被用沒有根據的波羅夷（斷頭罪）法誹謗。如果僧眾認為時機已到，僧眾同意，僧眾現在為這位某甲作覆缽，不再往來。』白如是。
『大德僧眾請聽！這位某甲，某甲比丘是清凈的，卻被用沒有根據的波羅夷法誹謗；現在僧眾為某甲作覆缽，不再往來。哪位長老同意僧眾為某甲作覆缽，不再往來，就保持沉默；誰不同意就說出來。』僧眾已經同意為某甲作覆缽，不再往來完畢。僧眾同意，因為沉默的緣故，這件事就這樣決定了。
差比丘作為使者告知白衣（在家信徒）的方法（佛說：『應該通過兩次羯磨（僧團會議）差遣一位比丘作為使者，告知白衣讓他們知道。』這位使者比丘應該具備八種德行。八種德行以及差遣的方法，詳細的在戒律中說明。這位使者比丘前往他們家，不應該接受床座、飲食供養等等，直接應該說：）
『現在僧眾對你作覆缽，不再往來。』（他們如果不能理解，應該詳細地為他們解釋。他們如果說：『用什麼方法可以解除我的覆缽，恢復往來呢？』這位使者應該說：『你應該去向眾僧懺悔。』他們如果懺悔，順從眾僧，不敢違逆，向僧眾請求解除覆缽，恢復往來，僧眾應該為他們解除。解除的文書如戒律中所說。）
設諫篇第十四
諫阻破壞僧團的方法（如果比丘想方設法想要破壞和
【English Translation】 English version:
Concerning the 'covering the bowl' (making the bowl upside down, indicating severance of relations): Not being filial to father, not being filial to mother, not respecting 'Shramanas' (ascetics), not respecting 'Brahmins' (priests), not making offerings to 'Bhikshus' (ordained monks). There are five actions that should result in 'covering the bowl', which are the opposite of the above actions. Furthermore, there are ten actions for which the Sangha (monastic community) should perform 'covering the bowl': Cursing and slandering 'Bhikshus', causing harm to 'Bhikshus', doing things that are not beneficial, devising ways to make 'Bhikshus' unable to reside peacefully, inciting disputes among 'Bhikshus', speaking ill of the Buddha, Dharma (teachings), and Sangha in front of 'Bhikshus', slandering 'Bhikshus' with unfounded and impure accusations, and violating 'Bhikshunis' (ordained nuns). Like this, nine, eight, seven, six, five, four, three, two, one, all should result in 'covering the bowl'. It should be done like this.
'Venerable Sangha, listen! This so-and-so, the 'Bhikshu' so-and-so is pure, but is slandered with unfounded 'Parajika' (defeat, expulsion) offenses. If the Sangha deems it the right time, and the Sangha agrees, the Sangha now performs 'covering the bowl' for this so-and-so, with no further interaction.' Announce thus.
'Venerable Sangha, listen! This so-and-so, the 'Bhikshu' so-and-so is pure, but is slandered with unfounded 'Parajika' offenses; now the Sangha performs 'covering the bowl' for so-and-so, with no further interaction. Whoever among the elders agrees to the Sangha performing 'covering the bowl' for so-and-so, with no further interaction, let them remain silent; whoever disagrees, let them speak.' The Sangha has already completed performing 'covering the bowl' for so-and-so, with no further interaction. The Sangha agrees, because of the silence, this matter is thus decided.
The method of sending a 'Bhikshu' as a messenger to inform the laypeople ('Shuddha') (The Buddha said: 'A 'Bhikshu' should be sent as a messenger through two 'Karmas' (formal acts of the Sangha), to inform the laypeople so they know.') This messenger 'Bhikshu' should possess eight virtues. The eight virtues and the method of sending are explained in detail in the Vinaya (monastic rules). This messenger 'Bhikshu', upon arriving at their house, should not accept seats, food offerings, etc., but should directly say:
'Now the Sangha is performing 'covering the bowl' for you, with no further interaction.' (If they do not understand, it should be explained to them in detail. If they say: 'What method can be used to undo my 'covering the bowl' and restore interaction?' This messenger should say: 'You should go and confess to the Sangha.') If they confess, comply with the Sangha, dare not disobey, and request the Sangha to undo the 'covering the bowl' and restore interaction, the Sangha should undo it for them. The text for undoing is as described in the Vinaya.
Section Fourteen: On Admonishment
Admonishing against methods of destroying the Sangha (If a 'Bhikshu' devises ways to destroy harmony
合僧，受破僧法，堅持不捨。彼比丘諫此比丘言：)
大德！莫方便欲破和合僧，莫受破僧法，堅持不捨。大德！當與僧和合，歡喜不諍，同一水乳，于佛法中有增益安樂住。大德！可舍此事，莫令僧作呵諫，而犯重罪。(若用語者善，若不用語者)復令比丘、比丘尼、優婆塞、優婆夷、若王、大臣、種種異道沙門、婆羅門求，若余方比丘聞知其人，信用言者，應來。(若用言者善，若不用言者)應作白。(作白已，應更求：)大德！我已白竟，余有羯磨在。汝今可舍此事，莫令僧為汝作羯磨，更犯重罪。(若用語者善，若不用語者)應作初羯磨。(作初羯磨已，應更求：)大德！我已白作初羯磨竟，余有二羯磨在。汝可舍此事，莫令僧更為汝作羯磨，而犯重罪。(若用言者善，若不用言者)應作第二羯磨。(作第二已，應更求云：)大德！我已作白二羯磨竟，余有一羯磨在。汝可舍此事，莫令僧更為汝作羯磨，而犯重罪。(若能捨者善，若不能捨者)與說第三羯磨。(說第三羯磨竟，僧伽婆尸沙。作白二羯磨竟，舍者，三偷蘭遮。作白一羯磨竟，舍者，二偷蘭遮。作白竟，舍者，一偷蘭遮。若初白未竟，舍者，突吉羅。若一切未白前，方便欲破和合僧，受破和合僧法，堅持不捨，一切突吉羅。羯磨法體，具如
【現代漢語翻譯】 現代漢語譯本： （此比丘加入僧團，接受破壞僧團的教法，堅持不肯放棄。其他比丘勸諫這位比丘說：）
『大德（對出家人的尊稱）！不要試圖破壞和合的僧團，不要接受破壞僧團的教法，堅持不肯放棄。大德！應當與僧團和合，歡喜而不爭執，如同水乳交融，在佛法中才能增長利益，安樂居住。大德！可以放棄這件事，不要讓僧團對你進行呵責勸諫，以致犯下重罪。』（如果聽勸告就好，如果不聽勸告）再讓比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），或者國王、大臣，各種不同的外道沙門（出家修行者）、婆羅門（祭司）來勸說，或者其他地方的比丘聽到這件事，相信勸告的人，也應該來勸說。（如果聽勸告就好，如果不聽勸告）應該作白（宣佈）。（作白之後，應該再次勸說：）『大德！我已經宣佈完畢，還有羯磨（僧團的議事程式）在。你現在可以放棄這件事，不要讓僧團為你作羯磨，再次犯下重罪。』（如果聽勸告就好，如果不聽勸告）應該作初羯磨。（作初羯磨之後，應該再次勸說：）『大德！我已經宣佈並作了初羯磨完畢，還有兩次羯磨在。你可以放棄這件事，不要讓僧團再為你作羯磨，以致犯下重罪。』（如果聽勸告就好，如果不聽勸告）應該作第二羯磨。（作第二羯磨之後，應該再次勸說：）『大德！我已經作了宣佈兩次的羯磨完畢，還有一次羯磨在。你可以放棄這件事，不要讓僧團再為你作羯磨，以致犯下重罪。』（如果能放棄就好，如果不能放棄）就進行第三次羯磨。（進行第三次羯磨完畢，僧伽婆尸沙（僧殘罪）。作宣佈兩次的羯磨完畢，放棄的，犯三次偷蘭遮（粗罪）。作宣佈一次的羯磨完畢，放棄的，犯兩次偷蘭遮。作宣佈完畢，放棄的，犯一次偷蘭遮。如果初次宣佈還未完畢，放棄的，犯突吉羅（惡作罪）。如果在一切宣佈之前，試圖破壞和合的僧團，接受破壞和合僧團的教法，堅持不肯放棄，一切都犯突吉羅。羯磨的法體，詳細情況如同……）
【English Translation】 English version: (This Bhikkhu joins the Sangha, accepts the doctrine of breaking up the Sangha, and insists on not abandoning it. Other Bhikkhus admonish this Bhikkhu, saying:)
'Venerable Sir (a respectful term for a monastic)! Do not try to break up the harmonious Sangha, do not accept the doctrine of breaking up the Sangha, and insist on not abandoning it. Venerable Sir! You should be in harmony with the Sangha, joyful and without contention, like water and milk blended together, so that you can increase benefits and live in peace and happiness in the Buddha's Dharma. Venerable Sir! You can abandon this matter, do not let the Sangha rebuke and admonish you, so that you commit a serious offense.' (If he listens to the advice, that's good; if he doesn't listen to the advice) Then let Bhikkhus, Bhikkhunis, Upasakas (male lay devotees), Upasikas (female lay devotees), or kings, ministers, various non-Buddhist Sramanas (ascetics), Brahmanas (priests) come to persuade him, or if Bhikkhus from other places hear about this matter and believe the person giving the advice, they should also come to persuade him. (If he listens to the advice, that's good; if he doesn't listen to the advice) A formal announcement (白) should be made. (After the announcement, he should be persuaded again:) 'Venerable Sir! I have finished the announcement, and there is still a Karma (僧團的議事程式, Sangha's procedural act) to be done. You can abandon this matter now, do not let the Sangha perform a Karma for you, and commit another serious offense.' (If he listens to the advice, that's good; if he doesn't listen to the advice) The first Karma should be performed. (After performing the first Karma, he should be persuaded again:) 'Venerable Sir! I have announced and performed the first Karma, and there are still two Karmas to be done. You can abandon this matter, do not let the Sangha perform another Karma for you, so that you commit a serious offense.' (If he listens to the advice, that's good; if he doesn't listen to the advice) The second Karma should be performed. (After performing the second Karma, he should be persuaded again:) 'Venerable Sir! I have performed the Karma with two announcements, and there is still one Karma to be done. You can abandon this matter, do not let the Sangha perform another Karma for you, so that you commit a serious offense.' (If he can abandon it, that's good; if he cannot abandon it) The third Karma should be performed. (After performing the third Karma, Sanghavasesa (僧伽婆尸沙, a type of serious offense requiring Sangha intervention). If he abandons it after performing the Karma with two announcements, he commits three Thullanas (偷蘭遮, a type of serious offense). If he abandons it after performing the Karma with one announcement, he commits two Thullanas. If he abandons it after making the announcement, he commits one Thullana. If he abandons it before the initial announcement is completed, he commits a Dukkata (突吉羅, a minor offense). If, before any announcement, he tries to break up the harmonious Sangha, accepts the doctrine of breaking up the harmonious Sangha, and insists on not abandoning it, he commits all Dukkata. The essence of the Karma, the details are as follows...)
律明。)
諫破僧助伴法(眾僧諫彼破僧比丘時，復有非法群黨比丘，一、二、三、眾多，語諸比丘言：「大德！汝莫諫此比丘，此比丘是法語比丘、律語比丘；此比丘所說，我等忍可。」諸比丘應語言：)汝莫作是語，言：「此比丘是法語比丘、律語比丘；此比丘所說，我等忍可。」而此比丘非法語比丘、非律語比丘。汝等莫壞和合僧，當助和合僧。大德！與僧和合，歡喜不諍等。如前。(羯磨法體，亦如律明。)
諫被擯謗僧法(時有比丘行惡行，污他家，見聞皆具。僧作擯法，便謗僧言：「諸比丘有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。」諸比丘應語彼言：)
大德！污他家亦見亦聞，行惡行亦見亦聞。大德！污他家，行惡行，可舍此事，莫為僧所呵，更犯重罪。(若隨語者善；若不隨語者，乃至與說第三，如上。白四法體，亦如律明。)
諫惡性不受語法(若比丘惡性不受人語，諸比丘以戒律如法教授，自身作不可共語，語諸比丘言：「大德！莫語我若好、若惡，我亦不語諸大德若好、若惡。大德止！不須諫我。」彼比丘諫此比丘言：)
大德！莫自作不可共語，當作可共語。大德如法諫諸比丘，諸比丘亦當如法諫大德。如是佛弟子眾，得增益展轉相
【現代漢語翻譯】 現代漢語譯本 律明。(指明律藏中的相關規定)
諫破僧助伴法(當衆僧勸諫那些破壞僧團的比丘時，又有一些不守規矩的黨羽比丘，一兩個或者很多，對其他比丘說：『大德！你們不要勸諫這個比丘，這個比丘是精通佛法、精通戒律的比丘；這個比丘所說的話，我們都認可。』其他比丘應該這樣對他們說：)
『你們不要這樣說，說：『這個比丘是精通佛法、精通戒律的比丘；這個比丘所說的話，我們都認可。』而這個比丘並非精通佛法、並非精通戒律。你們不要破壞和合的僧團，應當幫助和合的僧團。大德！與僧團和合，歡喜而不爭執等等。』如前所述。(羯磨（karma）的執行方式，也如律藏所明。)
諫被擯謗僧法(當時有比丘行為惡劣，玷污他人家庭，有目擊者和傳聞。僧團依法作出擯除他的決定，他就誹謗僧團說：『各位比丘有愛憎、有恐懼、有愚癡，對於犯有同樣罪行的比丘，有的驅逐，有的不驅逐。』其他比丘應該這樣對他說：)
『大德！你玷污他人家庭的事情，我們親眼所見，也親耳所聞，你行為惡劣的事情，我們親眼所見，也親耳所聞。大德！你玷污他人家庭，行為惡劣，應該停止這些行為，不要被僧團所呵責，更不要再犯更重的罪過。』(如果他聽從勸告就好；如果不聽從勸告，就乃至勸說到第三次，如上所述。白四羯磨（caturtha-kamma）的執行方式，也如律藏所明。)
諫惡性不受語法(如果有個比丘性格惡劣，不接受別人的勸告，其他比丘用戒律如法地教導他，他卻自己做出不與人交流的姿態，對其他比丘說：『大德！你們不要對我說好話或者壞話，我也不會對各位大德說好話或者壞話。大德請住口！不需要勸諫我。』其他比丘應該這樣勸諫這個比丘：)
『大德！不要自己做出不與人交流的姿態，應當與人交流。大德如法地勸諫其他比丘，其他比丘也應當如法地勸諫大德。這樣佛陀的弟子們，才能得到增益，互相幫助。』
【English Translation】 English version According to the Vinaya. (Referring to the relevant regulations in the Vinaya Pitaka)
Admonishing the supporter of a monk who breaks the Sangha (When the Sangha admonishes those monks who disrupt the Sangha, there are also some unruly followers, one, two, or many, who say to the other monks: 'Venerable ones! Do not admonish this monk, this monk is proficient in the Dharma and the Vinaya; we all approve of what this monk says.' The other monks should say to them:)
'Do not say this, saying: 'This monk is proficient in the Dharma and the Vinaya; we all approve of what this monk says.' But this monk is not proficient in the Dharma, nor is he proficient in the Vinaya. Do not disrupt the harmonious Sangha, you should help the harmonious Sangha. Venerable ones! Be in harmony with the Sangha, joyful and without disputes, etc.' As mentioned before. (The procedure of Karma (action, ritual), is also as specified in the Vinaya.)
Admonishing a slandering monk who has been expelled (At that time, there was a monk who behaved badly, defiling other people's families, with eyewitnesses and rumors. The Sangha made a decision to expel him according to the law, and he slandered the Sangha, saying: 'The monks have love and hatred, fear and delusion, and for monks who have committed the same crimes, some are expelled and some are not.' The other monks should say to him:)
'Venerable one! We have seen with our own eyes and heard with our own ears that you have defiled other people's families, and we have seen with our own eyes and heard with our own ears that you have behaved badly. Venerable one! You have defiled other people's families and behaved badly, you should stop these behaviors, do not be blamed by the Sangha, and do not commit even more serious crimes.' (If he listens to the advice, that's good; if he doesn't listen to the advice, then advise him up to the third time, as mentioned above. The procedure of the white fourth Karma (caturtha-kamma), is also as specified in the Vinaya.)
Admonishing someone with a bad temper who does not accept instruction (If there is a monk who has a bad temper and does not accept other people's advice, and other monks teach him according to the Dharma with the precepts, he makes a gesture of not communicating with others, and says to the other monks: 'Venerable ones! Do not say good or bad things to me, and I will not say good or bad things to you. Venerable ones, please stop! There is no need to advise me.' The other monks should advise this monk like this:)
'Venerable one! Do not make a gesture of not communicating with others, you should communicate with others. Venerable one, advise the other monks according to the Dharma, and the other monks should also advise the Venerable one according to the Dharma. In this way, the Buddha's disciples can gain benefits and help each other.'
教，展轉相諫，展轉懺悔。大德！可舍此事，莫為僧所呵，更犯重罪。(若隨語者善；若不隨語者，乃至第三，如上。白四法體，亦如律明。)
諫惡見說欲不障道法(彼比丘作如是言：「我知佛所說法，行淫慾非障道法。」諸善比丘應諫此比丘言：)
汝莫作是語，莫謗世尊，謗世尊者不善，世尊不作是語。世尊無數方便說行淫慾是障道法。汝今可舍此事，莫為僧所呵，更犯罪。(若隨語者善；若不隨語者，乃至第三，如上。白四法體，亦如律明。呵諫說欲不障道沙彌法，同此無異。)
諫犯罪法(時有比丘欲犯波羅夷乃至惡說，諸比丘應諫此比丘言：)
大德！莫作語是，此不應爾。大德所作，非法、非律、非佛所教。(然此比丘不從諸善比丘如法諫勸，即便犯戒。若此比丘自知所作是，明他諫者非，故作，犯根本；不從語者，突吉羅。若此比丘自知所作非，明他諫者是，故作，犯根本；不從語者，波逸提。若無智人、不知諫法，應語彼云：)汝可問汝和上、阿阇梨，更學問誦經，知諫法已，然後設諫。
滅諍篇第十五
與現前毗尼法(時諸比丘，人不現前，便作羯磨。佛言：「不應人不現前而作羯磨。」)
自今已去，為諸比丘結現前毗尼滅諍，應如是說現前毗尼
【現代漢語翻譯】 現代漢語譯本：教導，輪流勸誡，輪流懺悔。大德（對僧侶的尊稱）！應該放棄此事，不要被僧團呵責，更不要再犯重罪。（如果聽從勸告就好；如果不聽從勸告，乃至第三次，如上。白四羯磨的程式，也如戒律所明。）
勸誡認為行淫慾不是障礙修行之道的邪見（有比丘這樣說：『我知道佛所說的法，行淫慾不是障礙修行之道的。』各位善良的比丘應該勸誡這位比丘說：）
『你不要這樣說，不要誹謗世尊（對佛的尊稱），誹謗世尊是不好的，世尊不會這樣說。世尊用無數方便法門說明行淫慾是障礙修行之道的。你現在應該放棄此事，不要被僧團呵責，更不要再犯罪。』（如果聽從勸告就好；如果不聽從勸告，乃至第三次，如上。白四羯磨的程式，也如戒律所明。呵責勸誡認為行淫慾不是障礙修行之道的沙彌的方法，與此相同沒有差別。）
勸誡犯罪之法（當時有比丘想要犯波羅夷（斷頭罪）乃至惡口，各位比丘應該勸誡這位比丘說：）
『大德（對僧侶的尊稱）！不要這樣說，這不應該這樣做。大德所做的，不合乎佛法、不合乎戒律、不是佛所教導的。』（然而這位比丘不聽從各位善良比丘如法的勸誡，就犯了戒。如果這位比丘自己知道所做的是錯的，卻認為勸誡他的人不對，故意去做，就犯了根本罪；不聽從勸告的人，犯突吉羅罪。如果這位比丘自己知道所做的是非法的，認為勸誡他的人是對的，故意去做，就犯了波逸提罪。如果無知的人、不知道勸誡的方法，應該告訴他：）『你可以去問你的和上（親教師）、阿阇梨（導師），再去學習經文，知道勸誡的方法后，然後再去勸誡。』
滅諍篇第十五
與現前毗尼法（當時各位比丘，人不出現，就進行羯磨（僧團會議）。佛說：『不應該在人沒有出現的情況下進行羯磨。』）
從今以後，爲了各位比丘制定現前毗尼（當面解決爭端的方法），應該這樣宣說現前毗尼。
【English Translation】 English version: Teach, advise each other in turn, and repent in turn. Venerable (a respectful term for monks)! You should abandon this matter, lest you be reprimanded by the Sangha (the monastic community) and commit a more serious crime. (If he follows the advice, that is good; if he does not follow the advice, even for the third time, as above. The procedure of the 'White Four Karmas' is also as explained in the Vinaya (monastic code).)
Admonishing the wrong view that lust is not an obstacle to the path (If a Bhikkhu (monk) says: 'I know the Dharma (teachings) taught by the Buddha, that engaging in lust is not an obstacle to the path.' Good Bhikkhus should admonish this Bhikkhu, saying:)
'Do not say such things, do not slander the World Honored One (a title for the Buddha), it is not good to slander the World Honored One, the World Honored One would not say such things. The World Honored One has used countless expedient means to explain that engaging in lust is an obstacle to the path. You should abandon this matter now, lest you be reprimanded by the Sangha and commit a crime.' (If he follows the advice, that is good; if he does not follow the advice, even for the third time, as above. The procedure of the 'White Four Karmas' is also as explained in the Vinaya. The method of rebuking and admonishing a Shramanera (novice monk) who says that lust is not an obstacle to the path is the same without difference.)
Admonishing the law of committing offenses (At that time, if a Bhikkhu wanted to commit a Parajika (defeat) offense or even speak abusively, the Bhikkhus should admonish this Bhikkhu, saying:)
'Venerable (a respectful term for monks)! Do not say such things, this should not be done. What the Venerable is doing is not in accordance with the Dharma, not in accordance with the Vinaya, and not taught by the Buddha.' (However, if this Bhikkhu does not listen to the lawful admonishment of the good Bhikkhus, he will commit an offense. If this Bhikkhu knows that what he is doing is wrong, but thinks that the person who is admonishing him is wrong, and deliberately does it, he commits a fundamental offense; if he does not listen to the advice, he commits a Dukkata (wrongdoing) offense. If this Bhikkhu knows that what he is doing is unlawful, and thinks that the person who is admonishing him is right, and deliberately does it, he commits a Payantika (expiation) offense. If an ignorant person does not know the method of admonishment, he should be told:) 'You can ask your Upadhyaya (preceptor) and Acharya (teacher), and study the scriptures further. After you know the method of admonishment, then you can admonish.'
Chapter Fifteen on Settling Disputes
The Dharma of Giving the Present Vinaya (At that time, the Bhikkhus were performing Karmas (monastic procedures) when the people were not present. The Buddha said: 'You should not perform Karmas when the people are not present.')
From now on, for the sake of the Bhikkhus, the Present Vinaya (method of resolving disputes in person) is established. The Present Vinaya should be declared in this way.
。(但現前有五，謂：法、毗尼、人、僧、界。云何法現前？所持法滅諍者是。云何毗尼現前？所持毗尼滅諍者是。云何人現前？言義往返者是。云何僧現前？同羯磨和合集一處，不來者囑授，在現前應呵者不呵是。云何界現前？在界內羯磨作制治者是。)
與憶念毗尼法(時諸比丘實不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮，諸比丘皆言犯重罪。問言：「汝憶犯重罪不？」彼不憶犯，答言：「我不憶犯如是罪。」即語諸比丘言：「長老！莫數詰問我。」諸比丘故詰問不止。佛言：「聽僧為作憶念毗尼白四羯磨。」乞作如文。)
自今已去，與諸比丘結憶念毗尼滅諍，應如是說憶念毗尼。(云何憶念毗尼？彼比丘此罪，更不應舉、不應作憶念。)
與不癡毗尼法(時有比丘癡狂心亂，多犯眾罪，非沙門法，言無齊限，行來出入不順威儀。后還得心時，諸比丘言：「犯重罪波羅夷、僧伽婆尸沙。」問言：「汝憶犯重罪不？」彼即答言：「我先癡狂心亂時多犯眾罪，非我故作，是狂癡耳。諸長老不須數見難詰。」諸比丘故難詰不止。佛言：「聽僧與作不癡毗尼白四羯磨。」乞作如文。)
自今已去，與諸比丘結不癡毗尼滅諍，應如是說不癡毗尼。(云何不癡毗尼？彼比丘此罪，更不應舉、不應作憶
【現代漢語翻譯】 （但現在有五種情況，即：法、毗尼（Vinaya，戒律）、人、僧（Samgha，僧團）、界（Sima，結界）。什麼是法現前？所持的法能夠平息爭端就是法現前。什麼是毗尼現前？所持的毗尼能夠平息爭端就是毗尼現前。什麼是人現前？能夠進行義理問答的人就是人現前。什麼是僧現前？共同羯磨（Karma，儀式）和合聚集在一處，沒有來的人已經囑託授權，對於在場應該呵責的人沒有進行呵責，這就是僧現前。什麼是界現前？在結界範圍內進行羯磨，制定和執行規則，這就是界現前。）
給予憶念毗尼法（當時有比丘實際上沒有犯下重罪，如波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、偷蘭遮（Thullanacca，粗罪），但其他比丘都說他犯了重罪。問他說：『你記得犯過重罪嗎？』他回憶不起來，回答說：『我不記得犯過這樣的罪。』於是告訴其他比丘說：『長老們！不要多次詰問我。』但其他比丘仍然不停地詰問。佛陀說：『允許僧團為他進行憶念毗尼的白四羯磨。』按照經文請求進行。）
從今以後，為諸比丘進行憶念毗尼來平息爭端，應該這樣宣說憶念毗尼。（什麼是憶念毗尼？對於這位比丘的這個罪行，不應該再提起，不應該再進行憶念。）
給予不癡毗尼法（當時有比丘因為癡狂心亂，多次犯下各種罪行，做出不符合沙門（Sramana，出家人）身份的事情，言語沒有節制，行走坐臥不合規矩。後來恢復理智時，其他比丘說他犯了重罪，如波羅夷、僧伽婆尸沙。問他說：『你記得犯過重罪嗎？』他回答說：『我先前癡狂心亂時，多次犯下各種罪行，不是我故意做的，是癡狂所致。諸位長老不必多次責難詰問。』但其他比丘仍然不停地責難詰問。佛陀說：『允許僧團為他進行不癡毗尼的白四羯磨。』按照經文請求進行。）
從今以後，為諸比丘進行不癡毗尼來平息爭端，應該這樣宣說不癡毗尼。（什麼是不癡毗尼？對於這位比丘的這個罪行，不應該再提起，不應該再進行憶
【English Translation】 (But now there are five present, namely: Dharma (law), Vinaya (discipline), person, Sangha (community), and Sima (boundary). What is Dharma present? That which is held, the Dharma that extinguishes disputes, is Dharma present. What is Vinaya present? That which is held, the Vinaya that extinguishes disputes, is Vinaya present. What is a person present? One who engages in the back-and-forth of meaning is a person present. What is the Sangha present? Those who perform Karma (ritual) together, harmoniously assembled in one place, those who have not come have entrusted their consent, and those who are present who should be reproached are not reproached, this is the Sangha present. What is Sima present? Within the boundary, performing Karma, establishing and enforcing rules, this is Sima present.)
Granting the Vinaya of Recollection (At that time, some monks had not actually committed serious offenses such as Parajika (defeat), Sanghavasesa (formal meeting), or Thullanacca (serious offense), but the monks all said they had committed serious offenses. They asked, 'Do you remember committing a serious offense?' He did not remember committing it, and replied, 'I do not remember committing such an offense.' Then he told the monks, 'Venerable elders! Do not repeatedly question me.' The monks continued to question him without stopping. The Buddha said, 'Allow the Sangha to perform the White Four Karmas of the Vinaya of Recollection.' Request to perform according to the text.)
From now on, to extinguish disputes for the monks, the Vinaya of Recollection should be spoken thus. (What is the Vinaya of Recollection? For this monk's offense, it should no longer be brought up, and no recollection should be made.)
Granting the Vinaya of Non-Insanity (At that time, there was a monk who was insane and mentally disturbed, committing many offenses, acting contrary to the Dharma of a Sramana (ascetic), speaking without restraint, and whose conduct was not in accordance with proper deportment. Later, when he regained his senses, the monks said, 'He has committed serious offenses such as Parajika and Sanghavasesa.' They asked, 'Do you remember committing a serious offense?' He replied, 'When I was insane and mentally disturbed, I committed many offenses, but it was not intentional; it was due to insanity. Venerable elders, there is no need to repeatedly interrogate me.' The monks continued to interrogate him without stopping. The Buddha said, 'Allow the Sangha to perform the White Four Karmas of the Vinaya of Non-Insanity.' Request to perform according to the text.)
From now on, to extinguish disputes for the monks, the Vinaya of Non-Insanity should be spoken thus. (What is the Vinaya of Non-Insanity? For this monk's offense, it should no longer be brought up, and no
念。)
與自言治毗尼法(比丘以天眼清凈，見比丘犯戒，不取自言，牽出門外。佛言：「不應如是。若於異時，亦不應如是。令彼伏罪然後與罪，不應不自伏罪而與罪。」)
自今已去，為諸比丘結自言治滅諍，應如是說自言毗尼。(是中人現前者，受懺者、懺悔者是。云何自言？說罪名、說罪種懺悔者是。云何治？自責汝心，生厭離也。)
與多人語毗尼法(諸比丘諍事現前不能滅者，應多求如法比丘行舍羅滅諍，以籌多表語。)
自今已去，為諸比丘結用多人語滅諍法，應如是說用多人語。(云何多人語？若用多人說，持法、持毗尼、持摩夷。)
與罪處所毗尼法(時諸比丘犯罪，前後相違。佛言：「聽僧與彼比丘作罪處所白四羯磨。」應如是與：集僧；集已，為作舉；作舉已，與作憶念；作憶念已，與罪。作法如文。作已，順行七五之行。)
自今已去，為諸比丘結罪處所滅諍法，應如是說結罪處所。(云何罪處所？彼比丘此罪，與作舉、作憶念者是。)
與草覆地毗尼法(諸比丘作念：「我曹多犯眾戒，非沙門法，亦作亦說，出入無限。若我曹還自共善問此事，或能令此諍事轉深重，經歷年月，不得如法、如毗尼、如佛所教滅除諍事，令僧不得安樂。」佛言：
【現代漢語翻譯】 現代漢語譯本： 與自言治毗尼法（比丘以天眼清凈，見比丘犯戒，不採用自言的方式，而是直接將犯戒者拉出門外。佛說：『不應該這樣做。即使在其他時候，也不應該這樣做。應該讓犯戒者先承認自己的罪行，然後再給予相應的懲罰，不應該在犯戒者沒有承認罪行的情況下就給予懲罰。』）
從今以後，為各位比丘制定自言治滅諍的規則，應該這樣說自言毗尼。（這裡所說的人，是指現前的人，即接受懺悔者和懺悔者。什麼是自言？就是說出罪名、說出罪的種類並進行懺悔。什麼是治？就是自我責備內心，產生厭惡和遠離之心。）
與多人語毗尼法（各位比丘遇到爭端無法解決時，應該多方尋求如法的比丘，通過行舍羅的方式來平息爭端，用籌碼來表達多數人的意見。）
從今以後，為各位比丘制定用多人語滅諍的規則，應該這樣說用多人語。（什麼叫多人語？就是用多數人的意見來說話，依據持法者、持毗尼者、持摩夷者的意見。）
與罪處所毗尼法（當時，各位比丘所犯的罪行前後矛盾。佛說：『允許僧團為那些比丘進行罪處所白四羯磨。』應該這樣進行：召集僧眾；召集完畢后，進行舉罪；舉罪完畢后，進行憶念；憶念完畢后，給予懲罰。做法按照經文。做完之後，按照七五之行進行。）
從今以後，為各位比丘制定罪處所滅諍的規則，應該這樣說罪處所。（什麼是罪處所？就是那個比丘所犯的罪行，以及對其進行舉罪、憶念的行為。）
與草覆地毗尼法（各位比丘心想：『我們犯了很多戒律，這些行為不符合沙門的規範，既做也說，出入沒有限制。如果我們還互相詢問這些事情，或許會讓這些爭端變得更加嚴重，經歷很長時間都無法按照佛法、按照毗尼、按照佛陀的教導來平息爭端，導致僧團無法安寧。』佛說：
【English Translation】 English version: Granting the Vinaya (Discipline) of Self-Declaration (A Bhikshu, with the purity of his divine eye, sees another Bhikshu violating a precept. Instead of accepting the Bhikshu's own declaration, he drags him outside. The Buddha said, 'It should not be done like that. Even at other times, it should not be done like that. One should allow the Bhikshu to confess his offense first, and then administer the penalty. One should not administer the penalty without the Bhikshu's confession.')
From now on, for the Bhikshus, I establish the rule of settling disputes by self-declaration. One should speak of the Vinaya of self-declaration in this way. (The people involved are those present, the one receiving confession and the one confessing. What is self-declaration? It is stating the name of the offense, stating the type of offense, and confessing. What is the remedy? It is self-reproach, generating aversion and detachment.)
Granting the Vinaya of Majority Opinion (When Bhikshus have disputes that cannot be resolved, they should seek out virtuous Bhikshus who follow the Dharma to settle the dispute by casting lots, using tokens to express the majority opinion.)
From now on, for the Bhikshus, I establish the rule of settling disputes by majority opinion. One should speak of using majority opinion in this way. (What is majority opinion? It is speaking with the opinion of the majority, based on those who uphold the Dharma, uphold the Vinaya, and uphold the Matrika (the Abhidhamma).)
Granting the Vinaya of the Place of Offense (At that time, the offenses committed by the Bhikshus were contradictory. The Buddha said, 'I allow the Sangha to perform the Karma of the Place of Offense for those Bhikshus with a formal declaration and four acts.' It should be done like this: gather the Sangha; after gathering, make an accusation; after making an accusation, bring forth recollection; after bringing forth recollection, administer the penalty. The procedure follows the text. After it is done, follow the practice of seven and five.)
From now on, for the Bhikshus, I establish the rule of settling disputes by the Place of Offense. One should speak of establishing the Place of Offense in this way. (What is the Place of Offense? It is the offense committed by that Bhikshu, and the act of accusing and bringing forth recollection.)
Granting the Vinaya of Covering the Ground with Grass (The Bhikshus thought, 'We have committed many precepts, actions that are not in accordance with the Shramana's (ascetic) way, both doing and speaking, with unlimited comings and goings. If we were to ask each other about these matters, perhaps these disputes would become more serious, lasting for years, and we would not be able to settle the disputes according to the Dharma, according to the Vinaya, according to the Buddha's teachings, causing the Sangha to be unable to find peace.' The Buddha said:
「應滅此諍，猶如草覆地。」)
自今已去，為諸比丘結如草覆地滅諍法，應如是說如草覆地。(云何草覆地？此罪更不說罪名、罪種懺悔者是。)
諍有四種(言諍、覓諍、犯諍、事諍。云何言諍？比丘共比丘諍言，引十八諍事：法、非法，乃至說、不說。若以如是相共諍言語，遂彼此共鬥，是為言諍。云何覓諍？若比丘與比丘覓罪，以三舉事：破戒、破見、破威儀，見、聞、疑，作如是相覓罪，共語不妄，求伴勢力，安慰其意，若舉、作憶念，若安此事、若不安此事，不癡、不脫，是為覓諍。云何犯諍？犯七種罪，波羅夷乃至惡說，是為犯諍。云何事諍？言諍中事作，覓諍中事作，犯諍中事作，是為事諍。舉藥對諍，律文廣明。)◎◎
雜行篇第十六
結說戒堂法(律言：不知當於何處說戒？佛言：「聽作說戒堂。應一比丘具儀唱某大堂、閣上堂、經行堂、若河側、若樹下、若石側、生草處已。」應如是作。)
大德僧聽！若僧時到，僧忍聽，在某處作說戒堂。白如是。
大德僧聽！今眾僧在某處作說戒堂。誰諸長老忍僧在某處作說戒堂者默然，誰不忍者說。僧已忍聽在某處作說戒堂竟。僧忍，默然故，是事如是持。
解說戒堂法(時諸比丘先立說戒堂，復欲余處立
【現代漢語翻譯】 現代漢語譯本：'應當平息這場爭端，就像用草覆蓋地面一樣。'
從今以後，為各位比丘制定如草覆地滅諍法，應當這樣宣說如草覆地。（什麼是草覆地？就是對此罪不再提及罪名、罪種進行懺悔。）
爭端有四種（言諍、覓諍、犯諍、事諍）。什麼是言諍？比丘與比丘之間爭論，引用十八種諍事：法、非法，乃至說、不說。如果用這樣的方式互相爭論言語，進而彼此爭鬥，這就是言諍。什麼是覓諍？如果比丘與比丘之間尋找罪過，用三種舉罪之事：破戒、破見、破威儀，見、聞、疑，像這樣尋找罪過，共同說話不虛妄，尋求同伴的勢力，安慰他們的心意，如果舉罪、作憶念，如果安此事、如果不安此事，不癡、不脫，這就是覓諍。什麼是犯諍？觸犯七種罪，波羅夷（Parajika，斷頭罪）乃至惡說，這就是犯諍。什麼是事諍？言諍中的事情，覓諍中的事情，犯諍中的事情，這就是事諍。舉藥對諍，律文中詳細說明。）
雜行篇第十六
制定說戒堂法（律中說：不知道應當在何處說戒？佛說：『允許建造說戒堂。』應由一位比丘具足威儀唱言：『某大堂、閣上堂、經行堂、若河側、若樹下、若石側、生草處已。』應當這樣做。）
大德僧眾請聽！如果僧眾時機已到，僧眾允許，在某處建造說戒堂。稟白如上。
大德僧眾請聽！現在眾僧在某處建造說戒堂。哪位長老贊同僧眾在某處建造說戒堂的請默然，誰不贊同請說出來。僧眾已經贊同在某處建造說戒堂完畢。僧眾贊同，因為默然的緣故，這件事就這樣決定了。
解除說戒堂法（當時各位比丘先建立了說戒堂，又想在其他地方建立
【English Translation】 English version: 'This dispute should be extinguished, just as the ground is covered with grass.'
From now on, for all Bhikkhus (monks), the method of extinguishing disputes like covering the ground with grass is established. It should be proclaimed as 'covering the ground with grass.' (What is 'covering the ground with grass'? It means that this offense is no longer mentioned by name or type for repentance.)
There are four types of disputes (verbal disputes, seeking disputes, offense disputes, and factual disputes). What is a verbal dispute? It is when Bhikkhus dispute with each other, citing the eighteen causes of dispute: Dharma (law), non-Dharma, and so on, up to speaking and not speaking. If they dispute with each other in this way, leading to fighting, this is a verbal dispute. What is a seeking dispute? It is when a Bhikkhu seeks the faults of another Bhikkhu, using three accusations: breaking precepts, breaking views, and breaking decorum, based on seeing, hearing, or suspicion. They seek faults in this way, speaking truthfully together, seeking the power of companions, comforting their minds, whether accusing, recalling, whether establishing this matter or not establishing this matter, not being foolish, not escaping, this is a seeking dispute. What is an offense dispute? It is when one commits seven types of offenses, from Parajika (expulsion offense) to evil speech, this is an offense dispute. What is a factual dispute? It is a matter arising from a verbal dispute, a matter arising from a seeking dispute, a matter arising from an offense dispute, this is a factual dispute. Citing medicine against dispute, the Vinaya (monastic rules) explains it in detail.)
Miscellaneous Conduct Chapter Sixteen
Establishing the Dharma Hall for Recitation of Precepts (The Vinaya says: 'If you do not know where to recite the precepts, the Buddha said: 'You are allowed to build a Dharma Hall for Recitation of Precepts.' A Bhikkhu should solemnly announce: 'In such and such a great hall, upper story of a pavilion, walking hall, or by the river, or under a tree, or by a stone, or in a grassy place.' It should be done in this way.)
Venerable Sangha (community) listen! If the time is right for the Sangha, and the Sangha permits, a Dharma Hall for Recitation of Precepts will be built in such and such a place. The announcement is as above.
Venerable Sangha listen! Now the Sangha is building a Dharma Hall for Recitation of Precepts in such and such a place. Those elders who approve of the Sangha building a Dharma Hall for Recitation of Precepts in such and such a place, please remain silent; those who do not approve, please speak. The Sangha has finished approving the building of a Dharma Hall for Recitation of Precepts in such and such a place. The Sangha approves, because of the silence, this matter is thus decided.
Dissolving the Dharma Hall for Recitation of Precepts (At that time, the Bhikkhus first established a Dharma Hall for Recitation of Precepts, and then wanted to establish one in another place.
。聽解前說戒堂，然後更結。應如是解。)
大德僧聽！若僧時到，僧忍聽，解某處說戒堂。白如是。
大德僧聽！今僧解某處說戒堂。誰諸長老忍僧解某處說戒堂者默然，誰不忍者說。僧已忍解某處說戒堂竟。僧忍，默然故，是事如是持。
結庫藏法(時客比丘來，移衣物著余房，不堅牢。佛聽別房結作庫藏屋。應一比丘唱某房、若溫室、若重屋、若經行處，作庫藏屋。唱已，應如是作。)
大德僧聽！若僧時到，僧忍聽，僧結某甲房作庫藏屋。白如是。
大德僧聽！僧結某甲房作庫藏屋。誰諸長老忍僧結某甲房作庫藏屋者默然，誰不忍者說。僧已忍結某甲房作庫藏屋竟。僧忍，默然故，是事如是持。(若庫藏不堅牢，聽差守庫藏人，具德如上。若不肯者，與福饒、與粥。若故不肯，一切所受衣食分，應與二分。若故不肯，當如法治。)
解庫藏法(文略無解，應翻結云：)
大德僧聽！若僧時到，僧忍聽，僧解某甲房庫藏屋。白如是。
大德僧聽！僧解某甲房庫藏屋。誰諸長老忍僧解某甲房庫藏屋者默然，誰不忍者說。僧已忍解某甲房庫藏屋竟。僧忍，默然故，是事如是持。
與無主為已造房法(彼比丘看無難、無妨處已，僧中具儀，作如是乞：)
【現代漢語翻譯】 現代漢語譯本： （聽完之前的說戒堂的解界，然後重新結界。應該這樣解界。）
大德僧眾請聽！如果僧團時間已到，僧團容忍聽取，現在要解除某處的說戒堂的結界。稟白如上。
大德僧眾請聽！現在僧團要解除某處的說戒堂的結界。哪位長老容忍僧團解除某處說戒堂結界的請默然，誰不同意請說出來。僧團已經容忍解除某處說戒堂的結界完畢。僧團容忍，因為默然的緣故，這件事就這樣執行。
結庫藏法（當有客比丘來時，將衣物移到其他不堅固的房間。佛允許另外結界房間作為庫藏屋。應該由一位比丘宣告某房間、或者溫室、或者重屋、或者經行處，作為庫藏屋。宣告完畢，應該這樣做。）
大德僧眾請聽！如果僧團時間已到，僧團容忍聽取，僧團現在要結界某甲房間作為庫藏屋。稟白如上。
大德僧眾請聽！僧團現在要結界某甲房間作為庫藏屋。哪位長老容忍僧團結界某甲房間作為庫藏屋的請默然，誰不同意請說出來。僧團已經容忍結界某甲房間作為庫藏屋完畢。僧團容忍，因為默然的緣故，這件事就這樣執行。（如果庫藏不堅固，允許委派守護庫藏的人員，具備德行如上所述。如果不肯，給予福饒，給予粥。如果仍然不肯，一切所接受的衣食，應該分給兩份。如果仍然不肯，應當依法懲治。）
解庫藏法（經文省略了解除的方法，應該參照結界的方法說：）
大德僧眾請聽！如果僧團時間已到，僧團容忍聽取，僧團現在要解除某甲房間的庫藏屋結界。稟白如上。
大德僧眾請聽！僧團現在要解除某甲房間的庫藏屋結界。哪位長老容忍僧團解除某甲房間庫藏屋結界的請默然，誰不同意請說出來。僧團已經容忍解除某甲房間的庫藏屋結界完畢。僧團容忍，因為默然的緣故，這件事就這樣執行。
與無主為已造房法（那位比丘觀察沒有困難、沒有妨礙的地方之後，在僧團中具足威儀，這樣乞請：）
【English Translation】 English version: (Having listened to the previous explanation of the boundary of the Uposatha hall, then re-establish the boundary. It should be explained in this way.)
Venerable Sangha, please listen! If the time of the Sangha has arrived, may the Sangha tolerate listening, now we are dissolving the boundary of the Uposatha hall at a certain place. The announcement is as above.
Venerable Sangha, please listen! Now the Sangha is dissolving the boundary of the Uposatha hall at a certain place. Which elders tolerate the Sangha dissolving the boundary of the Uposatha hall at a certain place, please remain silent; whoever does not tolerate it, please speak. The Sangha has already tolerated dissolving the boundary of the Uposatha hall at a certain place. The Sangha tolerates, because of the silence, this matter is carried out in this way.
Establishing the Law of the Storehouse (When a guest Bhikkhu comes, moving clothes and belongings to other rooms that are not secure. The Buddha allows establishing a separate room as a storehouse. One Bhikkhu should announce that a certain room, or a warm room, or a double-layered room, or a walking path, is to be made into a storehouse. Having announced it, it should be done in this way.)
Venerable Sangha, please listen! If the time of the Sangha has arrived, may the Sangha tolerate listening, the Sangha now establishes a certain room as a storehouse. The announcement is as above.
Venerable Sangha, please listen! The Sangha now establishes a certain room as a storehouse. Which elders tolerate the Sangha establishing a certain room as a storehouse, please remain silent; whoever does not tolerate it, please speak. The Sangha has already tolerated establishing a certain room as a storehouse. The Sangha tolerates, because of the silence, this matter is carried out in this way. (If the storehouse is not secure, it is allowed to appoint a guardian of the storehouse, possessing virtue as mentioned above. If they are unwilling, give them abundant blessings, give them porridge. If they still refuse, all the received clothing and food should be divided into two portions. If they still refuse, they should be punished according to the law.)
Dissolving the Law of the Storehouse (The text omits the method of dissolving, it should be said according to the method of establishing the boundary:)
Venerable Sangha, please listen! If the time of the Sangha has arrived, may the Sangha tolerate listening, the Sangha now dissolves the boundary of the storehouse in a certain room. The announcement is as above.
Venerable Sangha, please listen! The Sangha now dissolves the boundary of the storehouse in a certain room. Which elders tolerate the Sangha dissolving the boundary of the storehouse in a certain room, please remain silent; whoever does not tolerate it, please speak. The Sangha has already tolerated dissolving the boundary of the storehouse in a certain room. The Sangha tolerates, because of the silence, this matter is carried out in this way.
The Method of Giving an Ownerless, Already-Built Room (That Bhikkhu, having observed a place without difficulties or obstructions, with full decorum in the Sangha, makes such a request:)
大德僧聽！我某甲比丘，自乞作屋，無主，自為已，我今從僧乞處分無難、無妨處。(三說。僧應觀察此比丘為可信不？若可信者，即當聽作；若不可信者，一切僧應到彼看。若僧不去，遣僧中可信者看。若彼處有難、有妨處，不應與處分。若無難、有妨處，有難、無妨處，亦不應與處分。若無難、無妨處，應與處分。作如是與：)
大德僧聽！某甲比丘，自求作屋，無主，自為已，從僧乞處分無難、無妨處。若僧時到，僧忍聽，僧今與某甲比丘處分無難、無妨處。白如是。
大德僧聽！某甲比丘，自求作屋，無主，自為已，從僧乞處分無難、無妨處；僧今與某甲比丘處分無難、無妨處。誰諸長老忍僧與某甲比丘處分無難、無妨處者默然，誰不忍者說。僧已忍與某甲比丘處分無難、無妨處竟。僧忍，默然故，是事如是持。(有主造房，文同，但稱有主為異。)
與結不失衣法(時有比丘得干痟病，有糞掃僧伽梨患重，自思念言：「世尊與諸比丘結戒，不得離衣宿。我今得干痟病，有糞掃僧伽梨極重，有因緣欲往人間行，不堪持行。」佛言：「自今已去，聽僧與此病比丘結不失衣白二羯磨。」應至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘得干痟病，此糞掃僧伽梨重，有因緣事欲人
【現代漢語翻譯】 現代漢語譯本： 大德僧眾請聽！我某甲（比丘的名字）比丘，自己請求建造房屋，此地無主，爲了自己（的需要）而建，我現在向僧團請求允許，給予一處沒有困難、沒有妨礙的地方。（重複三次。僧團應該觀察這位比丘是否可信？如果可信，就應當允許他建造；如果不可信，全體僧眾應當到那個地方去看。如果僧眾不去，就派遣僧團中可信的人去看。如果那個地方有困難、有妨礙，不應當給予允許。如果沒有困難、有妨礙，或者有困難、沒有妨礙，也不應當給予允許。如果沒有困難、沒有妨礙，就應當給予允許。像這樣給予允許：） 大德僧眾請聽！某甲（比丘的名字）比丘，自己請求建造房屋，此地無主，爲了自己（的需要）而建，向僧團請求允許，給予一處沒有困難、沒有妨礙的地方。如果僧團時機已到，僧團容忍聽許，僧團現在給予某甲（比丘的名字）比丘一處沒有困難、沒有妨礙的地方。稟白完畢。 大德僧眾請聽！某甲（比丘的名字）比丘，自己請求建造房屋，此地無主，爲了自己（的需要）而建，向僧團請求允許，給予一處沒有困難、沒有妨礙的地方；僧團現在給予某甲（比丘的名字）比丘一處沒有困難、沒有妨礙的地方。哪位長老容忍僧團給予某甲（比丘的名字）比丘一處沒有困難、沒有妨礙的地方的請默然，誰不容忍的請說出來。僧團已經容忍給予某甲（比丘的名字）比丘一處沒有困難、沒有妨礙的地方完畢。僧團容忍，因為默然的緣故，這件事就這樣決定。（如果是有主的房屋，文辭相同，只是稱作有主，這是不同之處。） 給予不失去衣服的法（當時有比丘得了乾瘦病，有一件用糞掃衣做的僧伽梨非常沉重，他自己思念說：『世尊與諸位比丘制定戒律，不得離開衣服過夜。我現在得了乾瘦病，這件用糞掃衣做的僧伽梨非常沉重，因為有事想要去人間行走，無法拿著它行走。』佛說：『從今以後，允許僧團給予這位生病的比丘進行不失去衣服的白二羯磨。』應當到僧團中，按照儀軌像這樣請求。） 大德僧眾請聽！我某甲（比丘的名字）比丘得了乾瘦病，這件糞掃衣做的僧伽梨很重，因為有事想要去人間
【English Translation】 English version: Venerable Sangha, please listen! I, Bhikshu (name of the Bhikshu), request to build a dwelling. This place is ownerless, and I am building it for myself (for my own needs). I now request permission from the Sangha to grant me a place that is without difficulties and without obstructions. (Repeat three times. The Sangha should observe whether this Bhikshu is trustworthy. If he is trustworthy, then he should be allowed to build; if he is not trustworthy, all the Sangha should go to that place to see. If the Sangha does not go, then send a trustworthy person from the Sangha to see. If that place has difficulties or obstructions, permission should not be granted. If there are no difficulties but there are obstructions, or if there are difficulties but no obstructions, permission should also not be granted. If there are no difficulties and no obstructions, then permission should be granted. Grant permission in this way:) Venerable Sangha, please listen! Bhikshu (name of the Bhikshu) requests to build a dwelling. This place is ownerless, and he is building it for himself (for his own needs). He requests permission from the Sangha to grant him a place that is without difficulties and without obstructions. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha now grants Bhikshu (name of the Bhikshu) a place that is without difficulties and without obstructions. The announcement is complete. Venerable Sangha, please listen! Bhikshu (name of the Bhikshu) requests to build a dwelling. This place is ownerless, and he is building it for himself (for his own needs). He requests permission from the Sangha to grant him a place that is without difficulties and without obstructions; the Sangha now grants Bhikshu (name of the Bhikshu) a place that is without difficulties and without obstructions. Whoever among the elders agrees that the Sangha should grant Bhikshu (name of the Bhikshu) a place that is without difficulties and without obstructions, let him remain silent; whoever does not agree, let him speak. The Sangha has already agreed to grant Bhikshu (name of the Bhikshu) a place that is without difficulties and without obstructions. The Sangha agrees, because of the silence, this matter is thus decided. (If it is an owned house, the wording is the same, but it is referred to as owned, this is the difference.) Granting the Dharma of not losing the robe (At that time, there was a Bhikshu who had contracted a wasting disease, and he had a Sanghati (outer robe) made of discarded rags that was very heavy. He thought to himself: 'The World Honored One has established precepts for the Bhikshus, that they must not spend the night away from their robes. I now have a wasting disease, and this Sanghati made of discarded rags is very heavy. Because I have a reason to go among people, I am unable to carry it.' The Buddha said: 'From now on, allow the Sangha to perform the Karma (formal act) of not losing the robe, with two announcements, for this sick Bhikshu.' He should go to the Sangha and, according to the proper procedure, make the request in this way:) Venerable Sangha, please listen! I, Bhikshu (name of the Bhikshu), have contracted a wasting disease. This Sanghati made of discarded rags is heavy, and because I have a reason to go among people
間行，不堪持行，我今從僧乞結不失衣法。(三說。僧如是與。)
大德僧聽！某甲比丘得干痟病，有糞掃僧伽梨重，有因緣事欲人間行，不堪持行，從僧乞結不失衣法。若僧時到，僧忍聽，與此比丘結不失衣法。白如是。
大德僧聽！某甲比丘得干痟病，有糞掃僧伽梨重，有因緣事欲人間行，不堪持行，從僧乞結不失衣法；今僧與某甲比丘結不失衣法。誰諸長老忍僧與某甲比丘結不失衣法者默然，誰不忍者說。僧已忍與某甲比丘結不失衣法竟。僧忍，默然故，是事如是持。
與作新臥具法(時有比丘得干痟病，有糞掃臥具極重，自念：「世尊制戒，作新臥具持至六年；若減六年，不捨故臥具，更作新者，尼薩耆波逸提。我今得干痟病，此臥具重，不堪持行。」佛言：「聽僧與彼比丘白二羯磨。」當往僧中，具儀作如是乞。)
大德僧聽！我某甲比丘得干痟病，有小因緣欲人間行，有糞掃臥具極重，不堪持行，我今從僧乞作新臥具羯磨。(三說。僧如是與。)
大德僧聽！此某甲比丘得干痟病，欲人間行，有糞掃臥具重，今從僧乞作新臥具羯磨。若僧時到，僧忍聽，僧與此某甲比丘作新臥具羯磨。白如是。
大德僧聽！此某甲比丘得干痟病，有糞掃臥具重，欲人間遊行，今從僧
【現代漢語翻譯】 現代漢語譯本： 因為要事出行，無法攜帶，我現在向僧團請求允許結不失衣法。（重複三次。僧團如是應允。）
大德僧眾請聽！某甲比丘得了乾瘦病，有一件用廢棄物縫製的僧伽梨（Samghati，大衣）很重，因為有事要到人間行走，無法攜帶，所以向僧團請求允許結不失衣法。如果僧團認為時機已到，請允許我為這位比丘結不失衣法。告知如上。
大德僧眾請聽！某甲比丘得了乾瘦病，有一件用廢棄物縫製的僧伽梨很重，因為有事要到人間行走，無法攜帶，所以向僧團請求允許結不失衣法；現在僧團要為某甲比丘結不失衣法。哪位長老贊同僧團為某甲比丘結不失衣法的請默然，不同意的請說出來。僧團已經同意為某甲比丘結不失衣法完畢。僧團同意，因為默然，此事就這樣決定。
製作新臥具法（當時有比丘得了乾瘦病，有一件用廢棄物縫製的臥具非常重，他自己想：「世尊制定戒律，製作新的臥具可以使用六年；如果不到六年，不捨棄舊的臥具，又製作新的，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）罪。我現在得了乾瘦病，這臥具很重，無法攜帶。」佛說：「允許僧團通過白二羯磨（ñatti-dutiya-kamma，兩次表決）來處理。」應當前往僧團中，按照儀軌這樣請求。）
大德僧眾請聽！我某甲比丘得了乾瘦病，因為有小事要到人間行走，有一件用廢棄物縫製的臥具非常重，無法攜帶，我現在向僧團請求製作新臥具的羯磨。（重複三次。僧團如是應允。）
大德僧眾請聽！這位某甲比丘得了乾瘦病，要到人間行走，有一件用廢棄物縫製的臥具很重，現在向僧團請求製作新臥具的羯磨。如果僧團認為時機已到，請允許僧團為這位某甲比丘製作新臥具的羯磨。告知如上。
大德僧眾請聽！這位某甲比丘得了乾瘦病，有一件用廢棄物縫製的臥具很重，要到人間
【English Translation】 English version: Having to travel, unable to carry it, I now request from the Sangha to enact the 'not losing the robe' procedure. (Said three times. The Sangha grants it thus.)
Venerable Sangha, please listen! Bhikkhu (monk) So-and-so has contracted consumption, and has a rag-robe Samghati (outer robe) that is heavy. Due to certain circumstances, he wishes to travel among people, but is unable to carry it. Therefore, he requests from the Sangha to enact the 'not losing the robe' procedure. If the Sangha deems it the right time, may the Sangha consent to enact the 'not losing the robe' procedure for this Bhikkhu. This is the announcement.
Venerable Sangha, please listen! Bhikkhu So-and-so has contracted consumption, and has a rag-robe Samghati that is heavy. Due to certain circumstances, he wishes to travel among people, but is unable to carry it. Therefore, he requests from the Sangha to enact the 'not losing the robe' procedure; now the Sangha will enact the 'not losing the robe' procedure for Bhikkhu So-and-so. Which elders approve of the Sangha enacting the 'not losing the robe' procedure for Bhikkhu So-and-so, let them be silent; whoever does not approve, let them speak. The Sangha has completed enacting the 'not losing the robe' procedure for Bhikkhu So-and-so. The Sangha approves, therefore is silent; this matter is thus decided.
The procedure for making new bedding (At that time, there was a Bhikkhu who had contracted consumption, and had bedding made of rags that was extremely heavy. He thought to himself: 'The World-Honored One has established a precept that new bedding can be used for six years; if it is less than six years, without discarding the old bedding, and making new ones, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Now I have contracted consumption, and this bedding is heavy, and I am unable to carry it.' The Buddha said: 'Allow the Sangha to perform a ñatti-dutiya-kamma (formal act with two announcements) for that Bhikkhu.' He should go to the Sangha, and according to the proper procedure, make such a request.)
Venerable Sangha, please listen! I, Bhikkhu So-and-so, have contracted consumption, and due to a minor matter, wish to travel among people. I have bedding made of rags that is extremely heavy, and I am unable to carry it. I now request from the Sangha the Kamma (formal act) for making new bedding. (Said three times. The Sangha grants it thus.)
Venerable Sangha, please listen! This Bhikkhu So-and-so has contracted consumption, and wishes to travel among people. He has bedding made of rags that is heavy, and now requests from the Sangha the Kamma for making new bedding. If the Sangha deems it the right time, may the Sangha consent to perform the Kamma for making new bedding for this Bhikkhu So-and-so. This is the announcement.
Venerable Sangha, please listen! This Bhikkhu So-and-so has contracted consumption, and has bedding made of rags that is heavy, and wishes to travel among people. Now he requests from the Sangha
乞更作新臥具羯磨；僧與此某甲比丘更作新臥具羯磨。誰諸長老忍僧與此某甲比丘更作新臥具羯磨者默然，誰不忍者說。僧已忍與某甲比丘更作新臥具羯磨竟。僧忍，默然故，是事如是持。
與畜杖絡囊法(時有比丘羸老，不能無絡囊盛缽無杖而行。佛言：「聽僧與彼老比丘作杖絡囊白二羯磨。」應至僧中，具儀作如是乞。)
大德僧聽！我某甲比丘老病，不能無絡囊盛缽無杖而行，今從僧乞畜杖絡囊。愿僧聽我某甲比丘畜杖絡囊，慈愍故。(三說。僧應如是與法。)
大德僧聽！此某甲比丘羸老，不能無絡囊盛缽無杖而行，今從僧乞杖絡囊。若僧時到，僧忍聽，與某甲比丘杖絡囊。白如是。
大德僧聽！此某甲比丘羸老，不能無杖絡囊而行，今從僧乞杖絡囊；僧今與此某甲比丘杖絡囊。誰諸長老忍僧與某甲比丘杖絡囊者默然，誰不忍者說。僧已忍與某甲比丘杖絡囊竟。僧忍，默然故，是事如是持。
六念法(依《僧祇》云：)第一念：(謂知日數，月之大小、黑白。稱云：)此月大(月小稱小)，白月一日乃至十五日。(黑月應云：)黑月一日乃至十四、十五日。(西方本制，月有黑白，白月純大，黑有小大；此土，月以三十日為。故作念者，通知大小，即應此方立其月法；別言黑
【現代漢語翻譯】 現代漢語譯本 請求重新制作新的臥具羯磨（Karma，業，行動）。僧團應為這位某甲（姓名）比丘（Bhiksu，佛教出家男眾）重新制作新的臥具羯磨。哪位長老（長老指年長或德高的僧人）同意僧團為這位某甲比丘重新制作新的臥具羯磨的請保持沉默，不同意的請說出來。僧團已經同意為某甲比丘重新制作新的臥具羯磨完畢。僧團同意，因為大家都保持沉默，此事就這樣決定了。
關於允許持有手杖和絡囊的方法（當時有比丘年老體弱，沒有絡囊盛放缽，也沒有手杖就無法行走。佛陀說：『允許僧團為那位年老比丘舉行允許持有手杖和絡囊的白二羯磨。』應該到僧團中，按照儀軌這樣請求。）
大德僧團請聽！我某甲比丘年老生病，沒有絡囊盛放缽，也沒有手杖就無法行走，現在向僧團請求允許持有手杖和絡囊。希望僧團允許我某甲比丘持有手杖和絡囊，因為慈悲憐憫的緣故。（重複三次。僧團應該這樣給予許可。）
大德僧團請聽！這位某甲比丘年老體弱，沒有絡囊盛放缽，也沒有手杖就無法行走，現在向僧團請求允許持有手杖和絡囊。如果僧團時機已到，僧團同意，就允許某甲比丘持有手杖和絡囊。稟告完畢。
大德僧團請聽！這位某甲比丘年老體弱，沒有手杖和絡囊就無法行走，現在向僧團請求允許持有手杖和絡囊；僧團現在允許這位某甲比丘持有手杖和絡囊。哪位長老同意僧團允許某甲比丘持有手杖和絡囊的請保持沉默，不同意的請說出來。僧團已經同意允許某甲比丘持有手杖和絡囊完畢。僧團同意，因為大家都保持沉默，此事就這樣決定了。
六念法（依據《僧祇律》記載：）第一念：（指知道日期的數字，月亮的大小、盈虧。稱念說：）這個月大（月小就稱小），白月（指農曆上半月）初一到十五日。（黑月（指農曆下半月）應該說：）黑月初一到十四、十五日。（西方原本的制度，月亮有黑白之分，白月都是大月，黑月有大小之分；我們這裡，一個月以三十天為準。所以做唸誦的人，知道大小，就應該按照我們這裡的歷法來確定月份；另外說明黑
【English Translation】 English version Requesting a new bedding Karma (Karma, action). The Sangha (Sangha, monastic community) should perform a new bedding Karma for this Bhiksu (Bhiksu, Buddhist monk) named 'so-and-so'. Which elder (elder refers to senior or virtuous monk) agrees that the Sangha should perform a new bedding Karma for this Bhiksu named 'so-and-so', let him remain silent; whoever disagrees, let him speak. The Sangha has completed the agreement to perform a new bedding Karma for 'so-and-so' Bhiksu. The Sangha agrees, because everyone remains silent, this matter is thus decided.
The method of allowing the possession of a staff and a carrying bag (at that time, there were Bhiksus who were old and weak, unable to walk without a carrying bag to hold their bowl and a staff. The Buddha said: 'Allow the Sangha to perform a 'white second Karma' for that old Bhiksu to allow him to possess a staff and a carrying bag.' One should go to the Sangha and request in this manner according to the ritual.)
Venerable Sangha, please listen! I, Bhiksu 'so-and-so', am old and sick, unable to walk without a carrying bag to hold my bowl and a staff, and now request permission from the Sangha to possess a staff and a carrying bag. May the Sangha allow me, Bhiksu 'so-and-so', to possess a staff and a carrying bag, for the sake of compassion. (Repeat three times. The Sangha should grant permission in this manner.)
Venerable Sangha, please listen! This Bhiksu 'so-and-so' is old and weak, unable to walk without a carrying bag to hold his bowl and a staff, and now requests permission from the Sangha to possess a staff and a carrying bag. If the Sangha deems it the right time, and the Sangha agrees, then allow Bhiksu 'so-and-so' to possess a staff and a carrying bag. The announcement is complete.
Venerable Sangha, please listen! This Bhiksu 'so-and-so' is old and weak, unable to walk without a staff and a carrying bag, and now requests permission from the Sangha to possess a staff and a carrying bag; the Sangha now allows this Bhiksu 'so-and-so' to possess a staff and a carrying bag. Which elder agrees that the Sangha should allow Bhiksu 'so-and-so' to possess a staff and a carrying bag, let him remain silent; whoever disagrees, let him speak. The Sangha has completed the agreement to allow Bhiksu 'so-and-so' to possess a staff and a carrying bag. The Sangha agrees, because everyone remains silent, this matter is thus decided.
The Six Recollections (according to the 'Sarvastivada Vinaya':) First recollection: (referring to knowing the number of days, the size of the moon, waxing and waning. Recite saying:) This month is large (if the month is small, say small), the white month (referring to the first half of the lunar month) from the first to the fifteenth day. (The black month (referring to the second half of the lunar month) should say:) The black month from the first to the fourteenth or fifteenth day. (The original system in the West, the moon has black and white phases, the white month is always a large month, the black month has small and large phases; here, a month is based on thirty days. Therefore, the person doing the recitation, knowing the size, should determine the month according to our calendar; additionally explaining the black
白一二日等，復順西方本制月日。)
第二念：(謂知食處。食處不定，隨其食處稱云：)或食僧常食、或常乞食、或受彼請、或自食等。(若無食處，稱云：)今日念不背請食。
第三念：(謂知受戒時日歲數。稱云：)我于某年某月某日某時，一尺木若干影，受具足戒，無夏。(若有夏者，隨夏稱之。)
第四念：(謂知衣缽緣資有無具闕。若衣缽有闕者，隨有稱云：)某衣及缽具。(余不具者，稱云：)某衣及缽不具，念當時具。(若總具足，應云：)三衣缽具。(余長衣藥缽，念知已凈、未凈。若有未凈者，稱云：)有某長衣及藥缽未作凈，念當說凈。(若無，稱云：)無長衣藥缽。
第五念：(謂知食之同別。勸與眾同，稱云：)不別眾食。
第六念：(謂知病不？有病者云：)我今有病，念當療治。(無病者云：)我今無病，依眾行道。
舍請法(若比丘無病及施衣緣，一日之中有多請者，應自受一請，餘者，轉施與人。作如是言：)
長老！某甲家請我施五正食，我應往彼，今佈施汝。(若不捨前請，受后請食，食者，咽咽波逸提；若不捨后請，受前請食，食者，咽咽突吉羅。)
作餘食法(食有二種：一者正食，二者不正食。不正食者，謂：根、
【現代漢語翻譯】 現代漢語譯本 （按照）白月（初一）初二日等，又順應西方原本的歷法制度計算月和日。）
第二念：（指的是知道用餐的地點。用餐地點不固定，根據用餐地點稱說：）或者在僧團的常食用餐、或者經常乞食、或者接受別人的邀請、或者自己用餐等。（如果沒有固定的用餐地點，就稱說：）今日所念不違背接受邀請的用餐。
第三念：（指的是知道受戒時的年、月、日、時和歲數。稱說：）我于某年某月某日某時，一尺木影長若干，受了具足戒，沒有經歷過夏天。（如果經歷過夏天，就按照經歷的夏天次數稱說。）
第四念：（指的是知道衣和缽的因緣、資財是否具備齊全。如果衣和缽有缺少，就根據現有的稱說：）某衣和缽具備。（其餘不具備的，稱說：）某衣和缽不具備，念及當時具備。（如果全部具備，應該說：）三衣和缽都具備。（其餘的長衣和藥缽，念及知道已經作凈、或者未作凈。如果有未作凈的，稱說：）有某長衣和藥缽未作凈，念及應當說凈。（如果沒有，稱說：）沒有長衣藥缽。
第五念：（指的是知道食物的同與不同。勸導與大眾一同食用，稱說：）不特別食用。
第六念：（指的是知道是否有病？有病的人說：）我現在有病，念及應當治療。（沒有病的人說：）我現在沒有病，依靠大眾一同修行。
舍請法（如果比丘沒有疾病以及佈施衣服的因緣，一天之中有很多邀請，應該自己接受一個邀請，其餘的，轉施給別人。這樣說：）
長老！某甲家邀請我佈施五種正食，我應該去那裡，現在佈施給你。（如果不捨棄之前的邀請，接受之後的邀請而食用，每吃一口都犯波逸提；如果不捨棄之後的邀請，接受之前的邀請而食用，每吃一口都犯突吉羅。）
作餘食法（食物有兩種：一種是正食，一種是不正食。不正食指的是：根、
【English Translation】 English version (Following) the white first, second day, etc., and also following the original Western system for calculating months and days.)
Second thought: (Refers to knowing the place of eating. The place of eating is not fixed, and it is stated according to the place of eating:) Either eating in the Sangha's regular meal, or regularly begging for food, or accepting an invitation, or eating alone, etc. (If there is no fixed place of eating, it is stated:) Today's thought does not go against accepting an invitation to eat.
Third thought: (Refers to knowing the year, month, day, time, and age of receiving the precepts. It is stated:) I received the full precepts in a certain year, month, day, and time, with a shadow of a one-foot wooden stick measuring a certain length, without having experienced a summer retreat. (If having experienced a summer retreat, it is stated according to the number of summer retreats experienced.)
Fourth thought: (Refers to knowing whether the conditions for robes and bowl, and resources are complete or lacking. If the robes and bowl are lacking, it is stated according to what is available:) A certain robe and bowl are available. (For those that are not available, it is stated:) A certain robe and bowl are not available, remembering when they were available. (If all are complete, it should be stated:) The three robes and bowl are complete. (For the remaining long robe and medicine bowl, one should remember whether they have been purified or not. If there are any that have not been purified, it is stated:) There is a certain long robe and medicine bowl that have not been purified, remembering that they should be declared purified. (If there are none, it is stated:) There is no long robe or medicine bowl.
Fifth thought: (Refers to knowing the sameness or difference of food. Encouraging eating together with the Sangha, it is stated:) Not eating separately.
Sixth thought: (Refers to knowing whether one is sick or not? If one is sick, it is said:) I am sick now, remembering that I should seek treatment. (If one is not sick, it is said:) I am not sick now, relying on the Sangha to practice the path together.
Relinquishing an invitation (If a Bhikshu has no illness and no cause for offering robes, and there are many invitations in one day, he should accept one invitation himself and transfer the rest to others. He should say:)
Elder! The family of so-and-so has invited me to offer five kinds of proper food. I should go there, but now I give this invitation to you. (If one does not relinquish the previous invitation and accepts the later invitation to eat, with each mouthful, one commits a Pacittiya offense; if one does not relinquish the later invitation and accepts the previous invitation to eat, with each mouthful, one commits a Dukkata offense.)
Performing the method for other foods (There are two kinds of food: one is proper food, and the other is improper food. Improper food refers to: roots,
莖食等。此非正食，非足。正食者，謂：飯、麨、乾飯、魚、及肉。若粥初出釜，以草畫之不合者，是正食，不得食。於五種食中，若食一一食令飽足已，舍威儀，不作餘食法，食者，咽咽波逸提。若欲食者，持食至一未足食比丘所，作如是言：)
大德！我足食已，知是看是，此作餘食法。(彼比丘應取少許食已，語此比丘言：)長老！我已食止，汝取食之。(彼應答言：)爾。(作此法已，得隨意食。)
別眾食白入出法(別眾者，若四人、若過四人。若二人、三人，隨意食。四人、若過，應分二部更互食。若比丘有別眾食因緣，欲入食者，當起白言：)我有某別眾食緣，欲求入。(佛言：「當聽隨上座次入。」別眾食緣者，病時、作衣時、施衣時、道行時、船行時、大眾集時、沙門施食時。若比丘無別眾食因緣，彼比丘即當起白言：)我於此別眾食中無因緣，欲求出。(佛言：「聽出。」若比丘別眾食，咽咽波逸提。若有因緣不說，突吉羅。)
前食后食詣余家囑授法(諸比丘大有請處，畏慎不敢入城。佛言：「聽諸比丘相囑入城；若獨一房者，當囑比房比丘。」作如是言：)
大德一心念！我某甲比丘，已受某甲請。今有某緣，入某聚落，至某甲家，白大德令知。(病時、作衣時、
【現代漢語翻譯】 現代漢語譯本： 莖類食物等等。這些不是正食，不算充足的食物。正食是指：米飯、炒麵、乾飯、魚和肉。如果粥剛從鍋里煮出來，用草劃一下不能聚攏的，才是正食，否則不得食用。在五種食物中，如果每一種都吃到飽足，就應該保持威儀，不再進行其他的食用方法。如果繼續食用，每嚥一口都犯波逸提罪。如果還想吃，可以拿著食物去一位沒有吃飽的比丘那裡，這樣說： 『大德（對僧人的尊稱）！我已經吃飽了，知道這是（多餘的），看到這是（不必要的），這是額外的食用方法。』（那位比丘應該取少量食物，然後對比丘說：）『長老！我已經停止進食了，你拿去吃吧。』（那比丘應該回答說：）『好的。』（做了這個方法后，就可以隨意食用了。） 別眾食的稟告出入法（別眾，指四個人或超過四個人。如果是兩個人或三個人，可以隨意食用。如果是四個人或超過四個人，應該分成兩組輪流食用。如果有比丘有別眾食的因緣，想要加入食用，應當起身稟告說：）『我有某個別眾食的因緣，想要請求加入。』（佛說：『應當聽從，按照上座的次序加入。』別眾食的因緣包括：生病時、做衣服時、施衣時、路上行走時、乘船時、大眾聚集時、沙門施食時。如果沒有別眾食的因緣，這位比丘應當起身稟告說：）『我在這別眾食中沒有因緣，想要請求退出。』（佛說：『允許退出。』如果比丘別眾食，每嚥一口都犯波逸提罪。如果有因緣而不說，則犯突吉羅罪。） 前食后食去其他人家囑託的方法（眾比丘有很多被邀請的地方，因為畏懼謹慎而不敢入城。佛說：『允許眾比丘互相囑託后入城；如果是獨居一室的比丘，應當囑託隔壁房間的比丘。』這樣說：） 『大德請一心憶念！我某甲（自己的名字）比丘，已經接受了某甲（邀請人的名字）的邀請。現在因為某種原因，要進入某個村落，去某甲（邀請人的名字）家，稟告大德讓您知道。』（生病時、做衣服時、
【English Translation】 English version: Eating stems and the like. These are not proper food, not sufficient. Proper food refers to: rice, fried flour, dried rice, fish, and meat. If porridge is freshly taken from the pot, and a line drawn with grass does not hold together, it is proper food, otherwise it is not to be eaten. Among the five types of food, if one eats each one to satisfaction, one should maintain proper conduct and not engage in other eating practices. If one continues to eat, each mouthful is a Pācittiya offense. If one still wishes to eat, one can take the food to a bhikkhu who has not eaten enough and say: 'Venerable sir! I have eaten enough, I know this is (extra), I see this is (unnecessary), this is an additional eating practice.' (That bhikkhu should take a small amount of food and say to the bhikkhu:) 'Elder! I have stopped eating, you take it and eat.' (That bhikkhu should answer:) 'Okay.' (Having done this, one can eat at will.) The method of reporting entry and exit for separate group meals (separate group refers to four or more people. If it is two or three people, they can eat at will. If it is four or more people, they should divide into two groups and eat in turns. If a bhikkhu has a reason for a separate group meal and wants to join, he should rise and report:) 'I have a reason for a certain separate group meal, and I wish to request to join.' (The Buddha said: 'You should listen and join according to the order of seniority.' Reasons for separate group meals include: when sick, when making clothes, when giving clothes, when traveling on the road, when traveling by boat, when a large group gathers, when a śrāmaṇa gives food. If a bhikkhu does not have a reason for a separate group meal, that bhikkhu should rise and report:) 'I have no reason for this separate group meal, and I wish to request to leave.' (The Buddha said: 'Permission to leave.' If a bhikkhu eats in a separate group meal, each mouthful is a Pācittiya offense. If there is a reason and it is not stated, it is a Dukkata offense.) The method of entrusting oneself to another's house before and after meals (The bhikkhus have many places to be invited, and they are afraid and cautious and dare not enter the city. The Buddha said: 'Allow the bhikkhus to entrust each other before entering the city; if it is a bhikkhu living alone in a room, he should entrust the bhikkhu in the next room.' Say like this:) 'Venerable sir, please keep in mind! I, bhikkhu (your name), have accepted the invitation of (inviter's name). Now, for some reason, I am entering a certain village to go to the house of (inviter's name), I report to the Venerable sir to let you know.' (When sick, when making clothes,
施衣時，開不囑授。若囑授已，欲詣所去處而中道還；或不至所囑處，更詣余家，乃至庫藏處、聚落邊房、及尼伽藍；若至所囑處白衣家還出；如是等，皆失前囑授，若欲往者，當更囑授。)
非時入聚落囑授法(若有僧事、塔寺事、瞻病比丘事，聽囑授入聚落。若獨房者，當囑比房比丘。作如是言：)
長老一心念！我某甲比丘，非時入某聚落，至某甲家，為某緣故，白長老令知。(若道由村過、若有啟白、若喚、受請、或為力勢所持、繫縛等，不犯。)
修奉篇第十七
爾時世尊告諸比丘：「汝等諦聽，善思念之！若比丘說相似文句，遮法毗尼，此比丘令多人不得利益，作諸苦業，以滅正法；若比丘隨順文句，不違法毗尼，如此比丘利益多人，不令作眾苦業，正法久住。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。
爾時佛告諸比丘：「如來出世，見眾過失，故以一義為諸聲聞結戒：攝取于僧。以此一義故，如來為諸聲聞結戒。」佛說如是，諸比丘聞，歡喜信樂受持。乃至正法久住，句句亦如是。
爾時佛告諸比丘：「如來出世，以一義故，為諸比丘制呵責羯磨：攝取于僧。以是一義故，如來出世為諸比丘制呵責
【現代漢語翻譯】 現代漢語譯本： 施捨衣物時，開始時不囑託交代。如果已經囑託交代了，想要前往所要去的地方卻中途返回；或者沒有到達所囑託的地方，又前往其他人家，乃至庫藏處、村落邊的房屋、以及尼姑庵；如果到達所囑託的在家信徒家又返回；像這些情況，都失去之前的囑託交代，如果想要前往，應當重新囑託交代。 非時進入村落的囑託交代方法（如果有僧團事務、塔寺事務、照顧生病比丘的事務，允許囑託交代後進入村落。如果是獨居的僧人，應當囑託相鄰房間的比丘。這樣說：） 長老一心念！我某甲（比丘的名字）比丘，非時進入某村落（村落的名字），到某甲家（施主的名字），爲了某種緣故，告訴長老讓您知道。（如果只是路過村莊、或者有啟稟、或者被呼喚、接受邀請、或者被勢力所控制、束縛等，不犯戒。） 修奉篇第十七 那時世尊告訴各位比丘：『你們仔細聽，好好思考！如果比丘說相似的文句，遮蔽佛法和戒律，這位比丘會使很多人得不到利益，造作各種苦業，從而滅亡正法；如果比丘順應文句，不違背佛法和戒律，這樣的比丘會利益很多人，不使他們造作各種苦業，正法長久住世。所以各位比丘，你們應當順應文句，不要增減、違背佛法和戒律，應當這樣學習。』佛這樣說，各位比丘聽了，歡喜信受奉行。 那時佛告訴各位比丘：『如來出世，看到眾生的過失，所以用一個目的為各位聲聞弟子制定戒律：爲了攝取僧團。因為這一個目的，如來為各位聲聞弟子制定戒律。』佛這樣說，各位比丘聽了，歡喜信受奉行。乃至正法長久住世，句句也是這樣。 那時佛告訴各位比丘：『如來出世，因為一個目的，為各位比丘制定呵責羯磨（一種僧團的懲罰方式）：爲了攝取僧團。因為這一個目的，如來出世為各位比丘制定呵責羯磨
【English Translation】 English version: When giving away robes, do not initially make instructions. If instructions have already been made, but one wishes to go to the place instructed and returns midway; or does not reach the instructed place, and instead goes to another's house, or even to the treasury, a house near the village, or a nunnery; if one reaches the house of the instructed layperson and then returns; in such cases, all previous instructions are lost. If one wishes to go, one should make instructions again. The method of making instructions for entering a village at an improper time (If there are Sangha affairs, stupa or temple affairs, or affairs concerning a sick Bhikkhu, it is permitted to enter the village after making instructions. If one lives in a solitary dwelling, one should instruct the Bhikkhu in the neighboring dwelling. One should say thus:) 'Venerable Elder, pay attention with a single mind! I, Bhikkhu [Bhikkhu's name], am entering village [village's name] at an improper time, to the house of [householder's name], for such and such a reason. I inform the Elder so that you may know. (If one is merely passing through the village, or there is a report to be made, or one is called, receives an invitation, or is held or bound by force, there is no offense.)' Chapter Seventeen on Cultivating and Upholding At that time, the World Honored One told the Bhikkhus: 'Listen carefully, and contemplate well! If a Bhikkhu speaks similar phrases, obscuring the Dharma and Vinaya (rules of discipline), this Bhikkhu will cause many people to not receive benefits, create various painful karmas, and thus extinguish the True Dharma; if a Bhikkhu follows the phrases, without violating the Dharma and Vinaya, such a Bhikkhu will benefit many people, not cause them to create various painful karmas, and the True Dharma will abide long in the world. Therefore, all you Bhikkhus, you should follow the phrases, do not add or subtract, or violate the Dharma and Vinaya, you should learn in this way.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced, believed, and upheld it. At that time, the Buddha told the Bhikkhus: 'The Tathagata (the thus-gone one) appeared in the world, seeing the faults of beings, therefore, with one purpose, established precepts for all the Shravakas (listeners): to gather in the Sangha (community). Because of this one purpose, the Tathagata established precepts for all the Shravakas.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced, believed, and upheld it. And so it is with every phrase, even to the True Dharma abiding long in the world. At that time, the Buddha told the Bhikkhus: 'The Tathagata appeared in the world, because of one purpose, established the Reproach Karma (a type of Sangha punishment) for all the Bhikkhus: to gather in the Sangha. Because of this one purpose, the Tathagata appeared in the world and established the Reproach Karma for all the Bhikkhus.'
羯磨。」佛說如是，諸比丘聞，歡喜信樂受持。乃至正法久住，句句亦如是。如是擯羯磨、依止羯磨、遮不至白衣家羯磨，作不見罪舉羯磨、不懺悔羯磨、惡見不捨羯磨，檢校法律所制，制受依止、制梵罰、制舉、制憶念、制求聽、制自言、制遮阿㝹婆陀、制遮說戒、制遮自恣、制戒、制說戒、制布薩、制布薩羯磨、制自恣、制自恣羯磨、制單白羯磨、制白二羯磨、制白四羯磨、制與覆藏、與本日治、與摩那埵、與出罪、制四波羅夷、制十三僧伽婆尸沙、二不定法、三十尼薩耆、九十波逸提、四波羅提提舍尼、式叉迦羅尼、七滅諍，一一句如呵責羯磨。
爾時佛告諸比丘：「有二見，出家人不應行：非法見法，法見非法。復有二見：毗尼言非毗尼，非毗尼言毗尼。復有二見：非犯見犯，犯見非犯。復有二見：輕而見重，重而見輕。復有二見：有餘見無餘，無餘見有餘。復有二見：粗惡見非粗惡，非粗惡見粗惡。復有二見：舊法見非舊法，非舊法見舊法。復有二見：制見非制，非制見制。復有二見：說見非說，非說見說。復有二見：酒見非酒，非酒見酒。復有二見：飲見非飲，非飲見飲。復有二見：食見非食，非食見食。復有二見：時見非時，非時見時。復有二見：凈見不凈，不凈見凈。復有二見：重見非重，非
【現代漢語翻譯】 現代漢語譯本： 『羯磨』（Karma，業）。」佛陀如是說，眾比丘聽聞后，歡喜信受奉行。乃至正法長久住世，每一句都如此。如是擯羯磨（expulsion Karma，驅擯羯磨）、依止羯磨（dependence Karma，依止羯磨）、遮不至白衣家羯磨（prohibition of visiting lay families Karma，禁止前往白衣家的羯磨），作不見罪舉羯磨（accusation Karma for not seeing the offense，對不見罪行進行指控的羯磨）、不懺悔羯磨（non-repentance Karma，不懺悔的羯磨）、惡見不捨羯磨（unabandoned wrong view Karma，不捨棄錯誤見解的羯磨），檢查法律所制定的，制定受依止（dependence，依止）、制定梵罰（Brahmabandha，梵罰）、制定舉罪（accusation，舉罪）、制定憶念（remembrance，憶念）、制定求聽（requesting to be heard，請求聽取）、制定自言（speaking for oneself，為自己辯解）、制定遮阿㝹婆陀（prohibition of Anupada，禁止阿㝹婆陀）、制定遮說戒（prohibition of reciting precepts，禁止說戒）、制定遮自恣（prohibition of Pavarana，禁止自恣）、制定戒（precepts，戒律）、制定說戒（recitation of precepts，說戒）、制定布薩（Uposatha，布薩）、制定布薩羯磨（Uposatha Karma，布薩羯磨）、制定自恣（Pavarana，自恣）、制定自恣羯磨（Pavarana Karma，自恣羯磨）、制定單白羯磨（single motion Karma，單白羯磨）、制定白二羯磨（motion with one announcement Karma，白二羯磨）、制定白四羯磨（motion with three announcements Karma，白四羯磨）、制定與覆藏（granting concealment，允許覆藏）、與本日治（granting a day of treatment，給予一天的治療）、與摩那埵（granting Manatta，給予摩那埵）、與出罪（granting release from offense，允許出罪）、制定四波羅夷（four Parajikas，四波羅夷）、制定十三僧伽婆尸沙（thirteen Sanghavasesas，十三僧伽婆尸沙）、二不定法（two Aniyatas，二不定法）、三十尼薩耆（thirty Nissaggiyas，三十尼薩耆）、九十波逸提（ninety Pacittiyas，九十波逸提）、四波羅提提舍尼（four Patidesaniyas，四波羅提提舍尼）、式叉迦羅尼（Sikshakaranis，式叉迦羅尼）、七滅諍（seven ways to settle disputes，七滅諍），一句一句都如呵責羯磨（rebuke Karma，呵責羯磨）。
爾時佛告諸比丘：『有二見，出家人不應行：非法見法，法見非法。復有二見：毗尼言非毗尼，非毗尼言毗尼。復有二見：非犯見犯，犯見非犯。復有二見：輕而見重，重而見輕。復有二見：有餘見無餘，無餘見有餘。復有二見：粗惡見非粗惡，非粗惡見粗惡。復有二見：舊法見非舊法，非舊法見舊法。復有二見：制見非制，非制見制。復有二見：說見非說，非說見說。復有二見：酒見非酒，非酒見酒。復有二見：飲見非飲，非飲見飲。復有二見：食見非食，非食見食。復有二見：時見非時，非時見時。復有二見：凈見不凈，不凈見凈。復有二見：重見非重，非重』
【English Translation】 English version: 『Karma』 (action). The Buddha spoke thus, and the bhikkhus, having heard, rejoiced, believed, and upheld it. Thus it is, even to the long abiding of the True Dharma, each and every phrase. Thus are the expulsion Karma, the dependence Karma, the prohibition of visiting lay families Karma, the accusation Karma for not seeing the offense, the non-repentance Karma, the unabandoned wrong view Karma, examining what is established by the law, establishing dependence, establishing Brahmabandha (penalty), establishing accusation, establishing remembrance, establishing requesting to be heard, establishing speaking for oneself, establishing prohibition of Anupada, establishing prohibition of reciting precepts, establishing prohibition of Pavarana, establishing precepts, establishing recitation of precepts, establishing Uposatha, establishing Uposatha Karma, establishing Pavarana, establishing Pavarana Karma, establishing single motion Karma, establishing motion with one announcement Karma, establishing motion with three announcements Karma, granting concealment, granting a day of treatment, granting Manatta, granting release from offense, establishing the four Parajikas, establishing the thirteen Sanghavasesas, the two Aniyatas, the thirty Nissaggiyas, the ninety Pacittiyas, the four Patidesaniyas, the Sikshakaranis, the seven ways to settle disputes, each and every phrase like the rebuke Karma.
At that time, the Buddha told the bhikkhus: 『There are two views that renunciants should not follow: seeing the unlawful as lawful, and seeing the lawful as unlawful. Again, there are two views: saying that what is not Vinaya is Vinaya, and saying that what is Vinaya is not Vinaya. Again, there are two views: seeing what is not an offense as an offense, and seeing what is an offense as not an offense. Again, there are two views: seeing what is light as heavy, and seeing what is heavy as light. Again, there are two views: seeing what is remaining as not remaining, and seeing what is not remaining as remaining. Again, there are two views: seeing what is coarse as not coarse, and seeing what is not coarse as coarse. Again, there are two views: seeing the old law as not the old law, and seeing what is not the old law as the old law. Again, there are two views: seeing what is established as not established, and seeing what is not established as established. Again, there are two views: seeing what is spoken as not spoken, and seeing what is not spoken as spoken. Again, there are two views: seeing alcohol as not alcohol, and seeing what is not alcohol as alcohol. Again, there are two views: seeing drinking as not drinking, and seeing what is not drinking as drinking. Again, there are two views: seeing food as not food, and seeing what is not food as food. Again, there are two views: seeing the proper time as not the proper time, and seeing what is not the proper time as the proper time. Again, there are two views: seeing what is pure as impure, and seeing what is impure as pure. Again, there are two views: seeing what is heavy as not heavy, and seeing what is not heavy』
重見重。復有二見：難見非難，非難見難。復有二見：無蟲見蟲，蟲見無蟲。復有二見：破見不破，不破見破。復有二見：種見非種，非種見種。復有二見：已解義見未解，未解義見已解。復有二見：可親見非親，非親見可親。復有二見：怖見不怖，不怖見怖。復有二見：道見非道，非道見道。復有二見：可行見非行，非行見可行。復有二見：出離見不出離，不出離見出離。復有二見：棄見不棄，不棄見棄。復有二見：見世間常，見世間無常。復有二見：見世界有際，見世界無際。復有二見：是身是命，身異命異。復有二見：有如來滅度，無如來滅度。復有二見：有無如來滅度，非有無如來滅度。于佛法內有如是二見，出家人不應修行；若修行，如法治。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時佛告諸比丘：「有二種人住不安樂：一喜嗔，二懷怨。復有二法：一急性，二難捨。復有二法：一慳，二嫉妒。復有二法：一欺詐，二諂曲。復有二法：一自高，二喜諍。復有二法：一好飾，二放逸。復有二法：一慢，二增上慢。復有二法：一貪，二恚。復有二法：一自譽，二毀他。復有二法：一邪見，二邊見。復有二法：一有難教，二不受訓導。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時佛告諸比丘：
【現代漢語翻譯】 現代漢語譯本 重見重。復有二見：難見非難，非難見難。（對於困難的理解存在兩種觀點：認為困難的事情並非真的困難，以及認為不困難的事情實際上很困難。）復有二見：無蟲見蟲，蟲見無蟲。（對於是否存在煩惱，存在兩種觀點：認為沒有煩惱卻看到煩惱，以及認為有煩惱卻看不到煩惱。）復有二見：破見不破，不破見破。（對於破除錯誤的見解，存在兩種觀點：認為已經破除的見解實際上沒有破除，以及認為沒有破除的見解實際上已經破除。）復有二見：種見非種，非種見種。（對於因果關係，存在兩種觀點：認為作為原因的事物並非真正的原因，以及認為不是原因的事物反而是原因。）復有二見：已解義見未解，未解義見已解。（對於理解佛法的意義，存在兩種觀點：認為已經理解的意義實際上未理解，以及認為未理解的意義實際上已經理解。）復有二見：可親見非親，非親見可親。（對於可以親近的人，存在兩種觀點：認為可以親近的人實際上不可親近，以及認為不可親近的人實際上可以親近。）復有二見：怖見不怖，不怖見怖。（對於恐懼，存在兩種觀點：認為應該恐懼的事情實際上不應該恐懼，以及認為不應該恐懼的事情實際上應該恐懼。）復有二見：道見非道，非道見道。（對於正道，存在兩種觀點：認為正道實際上不是正道，以及認為不是正道的事物反而是正道。）復有二見：可行見非行，非行見可行。（對於應該做的事情，存在兩種觀點：認為應該做的事情實際上不應該做，以及認為不應該做的事情實際上應該做。）復有二見：出離見不出離，不出離見出離。（對於解脫，存在兩種觀點：認為已經出離實際上沒有出離，以及認為沒有出離實際上已經出離。）復有二見：棄見不棄，不棄見棄。（對於應該捨棄的事物，存在兩種觀點：認為應該捨棄的事物實際上不應該捨棄，以及認為不應該捨棄的事物實際上應該捨棄。）復有二見：見世間常，見世間無常。（對於世間的本質，存在兩種觀點：認為世間是永恒的，以及認為世間是無常的。）復有二見：見世界有際，見世界無際。（對於世界的邊界，存在兩種觀點：認為世界是有邊界的，以及認為世界是沒有邊界的。）復有二見：是身是命，身異命異。（對於身體和生命的關係，存在兩種觀點：認為身體就是生命，以及認為身體和生命是不同的。）復有二見：有如來滅度，無如來滅度。（對於如來涅槃，存在兩種觀點：認為如來有涅槃，以及認為如來沒有涅槃。）復有二見：有無如來滅度，非有無如來滅度。（對於如來涅槃的存在與否，存在兩種觀點：認為如來既有涅槃又沒有涅槃，以及認為如來既非有涅槃也非沒有涅槃。）于佛法內有如是二見，出家人不應修行；若修行，如法治。（在佛法中存在這樣的兩種錯誤的見解，出家人不應該修習；如果修習，應當依法懲治。）佛說如是，諸比丘聞，歡喜信樂受持。 爾時佛告諸比丘：『有二種人住不安樂：一喜嗔，二懷怨。（這時，佛陀告訴眾比丘：『有兩種人生活在不安樂之中：一是容易生氣的人，二是心懷怨恨的人。』）復有二法：一急性，二難捨。（『還有兩種法：一是性子急躁，二是難以捨棄。』）復有二法：一慳，二嫉妒。（『還有兩種法：一是吝嗇，二是嫉妒。』）復有二法：一欺詐，二諂曲。（『還有兩種法：一是欺騙，二是諂媚。』）復有二法：一自高，二喜諍。（『還有兩種法：一是自高自大，二是喜歡爭論。』）復有二法：一好飾，二放逸。（『還有兩種法：一是喜歡裝飾，二是放縱自己。』）復有二法：一慢，二增上慢。（『還有兩種法：一是傲慢，二是增上慢（未證得道果卻自以為證得）。』）復有二法：一貪，二恚。（『還有兩種法：一是貪婪，二是嗔恨。』）復有二法：一自譽，二毀他。（『還有兩種法：一是自我讚揚，二是詆譭他人。』）復有二法：一邪見，二邊見。（『還有兩種法：一是邪見，二是邊見（執著于極端觀點）。』）復有二法：一有難教，二不受訓導。（『還有兩種法：一是難以教導，二是不接受訓導。』）』佛說如是，諸比丘聞，歡喜信樂受持。 爾時佛告諸比丘：
【English Translation】 English version 'Seeing the seen, again and again.' There are two views: 'Difficult to see is not difficult,' and 'Not difficult to see is difficult.' There are two views: 'Seeing insects where there are none,' and 'Seeing no insects where there are insects.' There are two views: 'Broken views are not broken,' and 'Unbroken views are broken.' There are two views: 'Seeing seeds as not seeds,' and 'Seeing not seeds as seeds.' There are two views: 'Seeing the meaning of what is already understood as not understood,' and 'Seeing the meaning of what is not understood as already understood.' There are two views: 'Seeing those who can be approached as not approachable,' and 'Seeing those who cannot be approached as approachable.' There are two views: 'Seeing fear where there is no fear,' and 'Seeing no fear where there is fear.' There are two views: 'Seeing the path as not the path,' and 'Seeing not the path as the path.' There are two views: 'Seeing what can be done as not done,' and 'Seeing what cannot be done as can be done.' There are two views: 'Seeing liberation as not liberation,' and 'Seeing not liberation as liberation.' There are two views: 'Seeing abandonment as not abandonment,' and 'Seeing not abandonment as abandonment.' There are two views: 'Seeing the world as permanent,' and 'Seeing the world as impermanent.' There are two views: 'Seeing the world as having boundaries,' and 'Seeing the world as having no boundaries.' There are two views: 'This body is the life,' and 'The body is different from the life.' There are two views: 'The Tathagata (如來) exists after death (滅度),' and 'The Tathagata does not exist after death.' There are two views: 'The Tathagata both exists and does not exist after death,' and 'The Tathagata neither exists nor does not exist after death.' Within the Buddha's Dharma (佛法) are such two views, which monks (出家人) should not practice; if they do practice, they should be disciplined according to the Dharma. ' Thus spoke the Buddha, and the monks, hearing this, rejoiced, believed, and upheld it. At that time, the Buddha told the monks: 'There are two kinds of people who live unhappily: one who is easily angered, and one who harbors resentment.' There are two qualities: one is impatience, and the other is difficulty in letting go.' There are two qualities: one is stinginess (慳), and the other is jealousy (嫉妒).' There are two qualities: one is deceit (欺詐), and the other is flattery (諂曲).' There are two qualities: one is self-importance (自高), and the other is fondness for contention (喜諍).' There are two qualities: one is fondness for adornment (好飾), and the other is indulgence (放逸).' There are two qualities: one is pride (慢), and the other is excessive pride (增上慢 - adhimāna, the conceit of thinking one has attained something one has not).' There are two qualities: one is greed (貪), and the other is hatred (恚).' There are two qualities: one is self-praise (自譽), and the other is disparaging others (毀他).' There are two qualities: one is wrong view (邪見), and the other is extreme view (邊見 - holding to extreme positions).' There are two qualities: one is difficult to teach (有難教), and the other is not accepting instruction (不受訓導).'" Thus spoke the Buddha, and the monks, hearing this, rejoiced, believed, and upheld it. At that time, the Buddha told the monks:
「破戒墮二道：地獄、畜生中。持戒生二道：生天及人中。屏處造惡業，生墮於二道：地獄及畜生。屏處造善業，得生於二道：生天及人中。邪見生二道：地獄及畜生。正見生二道：生天及人中；佛聖弟子，天人中尊貴。有二法不得解脫：一犯戒，二不見犯。有二法自得解脫：一不犯，二見犯。有二法不得解脫：一犯而不見罪，二見犯而不如法懺悔。有二法自得解脫：一見犯罪，二犯而能如法懺悔。有二法不得解脫：一見罪不如法懺悔，二若如法懺而彼不受。有二法自得解脫：一見罪能如法懺，二如法懺者彼能如法受。縛、不縛亦如是。有二種清凈：一不犯，二懺悔。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時佛告諸比丘：「有二眾：一法語眾，二非法語眾。何等非法語眾？眾中不用法毗尼，不以佛所教而說，應教不教而住，應滅不滅而住，是為非法語眾。何等法語眾？眾中用法毗尼，隨佛所教而說，應教教而住，應滅滅而住，是為法語眾。此二眾中，法語眾，我讚歎為尊。」佛說如是，諸比丘聞，歡喜信樂受持。
復有二眾：「如法眾，不如法眾。何等不如法眾？眾中若非法者有力，如法者無力；非法者得伴，如法者不得伴；作非法羯磨，不作法羯磨；作非毗尼羯磨，不作毗尼羯磨；非法便行，是
【現代漢語翻譯】 現代漢語譯本： 『破戒之人會墮入兩種惡道：地獄和畜生道。持戒之人會生於兩種善道：天道和人道。在隱蔽之處作惡業，會墮入兩種惡道：地獄和畜生道。在隱蔽之處作善業，會得生於兩種善道：天道和人道。邪見會使人墮入兩種惡道：地獄和畜生道。正見會使人得生於兩種善道：天道和人道；佛的聖弟子，是天人和人中的尊貴者。有兩種情況無法得到解脫：一是犯戒，二是不知道自己犯戒。有兩種情況可以自然得到解脫：一是不犯戒，二是知道自己犯戒。有兩種情況無法得到解脫：一是犯戒卻不認為有罪，二是知道犯戒卻不如法懺悔。有兩種情況可以自然得到解脫：一是知道自己犯罪，二是犯了罪能夠如法懺悔。有兩種情況無法得到解脫：一是知道罪過卻不如法懺悔，二是如果如法懺悔而對方不接受。有兩種情況可以自然得到解脫：一是知道罪過能夠如法懺悔，二是如法懺悔的人，對方能夠如法接受。被束縛和不被束縛也是如此。有兩種清凈：一是不犯戒，二是懺悔。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。
當時，佛陀告訴眾比丘：『有兩種僧團：一是法語眾，二是非法語眾。什麼是非法語眾呢？僧團中不使用法（Dharma）和毗尼（Vinaya，戒律），不按照佛陀的教導來說法，應該教導的不教導，應該止息的不止息，這就是非法語眾。什麼是法語眾呢？僧團中使用法和毗尼，隨順佛陀的教導來說法，應該教導的就教導，應該止息的就止息，這就是法語眾。這兩種僧團中，法語眾，我讚歎他們為尊貴。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。
又有兩種僧團：『如法眾，不如法眾。什麼是不如法眾呢？僧團中如果非法的人有勢力，如法的人沒有勢力；非法的人有同伴，如法的人沒有同伴；做非法的羯磨（Karma，業），不做如法的羯磨；做非毗尼的羯磨，不做毗尼的羯磨；非法的事情就盛行，是
【English Translation】 English version: 『Breaking the precepts leads to two lower realms: hell and the animal realm. Upholding the precepts leads to two higher realms: the heavens and the human realm. Committing evil deeds in secret leads to falling into two lower realms: hell and the animal realm. Performing good deeds in secret leads to being born in two higher realms: the heavens and the human realm. Wrong views lead to two lower realms: hell and the animal realm. Right views lead to two higher realms: the heavens and the human realm; the Buddha's noble disciples are honored among gods and humans. There are two ways to not attain liberation: one is breaking the precepts, and the other is not recognizing the transgression. There are two ways to naturally attain liberation: one is not breaking the precepts, and the other is recognizing the transgression. There are two ways to not attain liberation: one is transgressing without seeing it as a fault, and the other is seeing the transgression but not repenting according to the Dharma. There are two ways to naturally attain liberation: one is seeing the transgression and being able to repent according to the Dharma, and the other is transgressing and being able to repent according to the Dharma. There are two ways to not attain liberation: one is seeing the transgression but not repenting according to the Dharma, and the other is if one repents according to the Dharma but is not accepted. There are two ways to naturally attain liberation: one is seeing the transgression and being able to repent according to the Dharma, and the other is that those who repent according to the Dharma are accepted according to the Dharma. Being bound and not being bound are also the same. There are two kinds of purity: one is not transgressing, and the other is repentance.』 The Buddha spoke thus, and the bhikkhus (monks) heard, rejoiced, believed, and upheld it.
At that time, the Buddha told the bhikkhus (monks): 『There are two assemblies: one is the Dharma-speaking assembly, and the other is the non-Dharma-speaking assembly. What is the non-Dharma-speaking assembly? In the assembly, the Dharma (law) and Vinaya (discipline) are not used, they do not speak according to the Buddha's teachings, they dwell without teaching what should be taught, and they dwell without ceasing what should be ceased; this is the non-Dharma-speaking assembly. What is the Dharma-speaking assembly? In the assembly, the Dharma and Vinaya are used, they speak according to the Buddha's teachings, they teach what should be taught, and they cease what should be ceased; this is the Dharma-speaking assembly. Among these two assemblies, the Dharma-speaking assembly, I praise as the most honored.』 The Buddha spoke thus, and the bhikkhus (monks) heard, rejoiced, believed, and upheld it.
Again, there are two assemblies: 『The Dharma-abiding assembly and the non-Dharma-abiding assembly. What is the non-Dharma-abiding assembly? In the assembly, if those who are not in accordance with the Dharma are powerful, and those who are in accordance with the Dharma are powerless; those who are not in accordance with the Dharma have companions, and those who are in accordance with the Dharma have no companions; they perform non-Dharma Karma (action), and do not perform Dharma Karma; they perform non-Vinaya Karma, and do not perform Vinaya Karma; non-Dharma prevails, it is
法不行；是為非法眾。何等如法眾？若眾中如法者有力，非法者無力；如法者得伴，不如法者不得伴；作法羯磨，不作非法羯磨；作毗尼羯磨，不作非毗尼羯磨；是法行，非法滅；是為如法眾。此二眾中，如法眾，我讚歎為尊。」佛說如是，諸比丘聞，歡喜信樂受持。有二眾：等眾，不等眾，亦如是。
爾時佛告諸比丘：「若國法王力弱，眾賊熾盛，爾時法王不得安樂出入，邊國小王不順教令，國界人民亦不安樂出入，生業休廢，憂苦、損減，不得利益。如是非法比丘有力，是法比丘無力。如法比丘不得安樂，若在眾中亦不得語。若在空處住，是時作非法羯磨，不作法羯磨；作非毗尼羯磨，不作毗尼羯磨；非法便行，是法不行。彼不勤行精進，未得令得，未入令入，未證令證，則令諸天人民不得利益，長夜受苦。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時佛告諸比丘：「若國法王力強，眾賊力弱，皆來歸伏或復逃竄。時法王安樂出入，無有憂慮，邊國小王順從教令，境內人民亦得安樂，生業自恣無諸憂苦，多得利益無有損減。如是如法比丘得力，非法比丘無力，非法比丘來至如法比丘所，隨順教令不敢違逆，若當逃竄，不作眾惡。爾時如法比丘安隱得樂，若在僧中得語。若在空處住，作如法羯磨，不
【現代漢語翻譯】 現代漢語譯本：佛說：『什麼是不如法的僧團？如果僧團中不如法的人有勢力，如法的人沒有勢力；不如法的人能找到同伴，如法的人找不到同伴；他們進行不如法的羯磨（Karma，業），不進行如法的羯磨；他們進行違反毗奈耶（Vinaya，戒律）的羯磨，不進行符合毗奈耶的羯磨；這樣，不如法的行為盛行，如法的行為衰落；這就是不如法的僧團。』什麼是如法的僧團？如果僧團中如法的人有勢力，不如法的人沒有勢力；如法的人能找到同伴，不如法的人找不到同伴；他們進行如法的羯磨，不進行不如法的羯磨；他們進行符合毗奈耶的羯磨，不進行違反毗奈耶的羯磨；這樣，如法的行為盛行，不如法的行為衰落；這就是如法的僧團。這兩種僧團中，如法的僧團，我讚歎為尊貴。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。有兩種僧團：平等的僧團，不平等的僧團，也是這樣。
那時，佛陀告訴眾比丘：『如果一個國家的國王勢力弱小，盜賊勢力強盛，這時國王就不能安樂地出入，邊境小國的國王不聽從教令，國內人民也不能安樂地出入，生產事業荒廢，憂愁痛苦、損失減少，得不到利益。像這樣，如果不如法的比丘有勢力，如法的比丘沒有勢力。如法的比丘不能得到安樂，即使在僧團中也不能說話。如果住在空閑的地方，這時他們就進行不如法的羯磨，不進行如法的羯磨；進行違反毗奈耶的羯磨，不進行符合毗奈耶的羯磨；不如法的行為就盛行，如法的行為就行不通。他們不勤奮精進修行，使未得到的得到，使未證入的證入，使未證得的證得，那麼就會使諸天和人民得不到利益，長夜受苦。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。
那時，佛陀告訴眾比丘：『如果一個國家的國王勢力強大，盜賊勢力弱小，盜賊都來歸順或者逃竄。這時國王就能安樂地出入，沒有憂慮，邊境小國的國王順從教令，國內人民也能得到安樂，生產事業自由自在沒有憂愁痛苦，多得利益沒有損失減少。像這樣，如果如法的比丘得勢，不如法的比丘沒有勢力，不如法的比丘來到如法的比丘那裡，順從教令不敢違逆，如果想要逃竄，也不敢作惡。這時如法的比丘安穩快樂，即使在僧團中也能說話。如果住在空閑的地方，就進行如法的羯磨，不
【English Translation】 English version: The Buddha said: 'What is an unlawful Sangha (Sangha, monastic community)? If in a Sangha, those who are unlawful are powerful, and those who are lawful are powerless; those who are unlawful can find companions, and those who are lawful cannot find companions; they perform unlawful Karma (Karma, action, deed), and do not perform lawful Karma; they perform Vinaya (Vinaya, monastic discipline) actions that are not Vinaya, and do not perform Vinaya actions that are Vinaya; thus, unlawful conduct prevails, and lawful conduct declines; this is an unlawful Sangha.' What is a lawful Sangha? If in a Sangha, those who are lawful are powerful, and those who are unlawful are powerless; those who are lawful can find companions, and those who are unlawful cannot find companions; they perform lawful Karma, and do not perform unlawful Karma; they perform Vinaya actions that are Vinaya, and do not perform Vinaya actions that are not Vinaya; thus, lawful conduct prevails, and unlawful conduct declines; this is a lawful Sangha. Among these two Sanghas, the lawful Sangha, I praise as venerable.' The Buddha spoke thus, and the Bhikkhus (Bhikkhus, monks) heard, rejoiced, believed, and upheld it. There are two Sanghas: an equal Sangha, and an unequal Sangha, and so it is.
At that time, the Buddha told the Bhikkhus: 'If the king of a country is weak, and the thieves are rampant, then the king cannot enter and exit in peace, the small kings of the border countries do not obey his commands, and the people of the country cannot enter and exit in peace, their livelihoods are abandoned, they suffer sorrow and loss, and do not gain benefit. Likewise, if unlawful Bhikkhus are powerful, and lawful Bhikkhus are powerless. Lawful Bhikkhus cannot find peace, and cannot speak even in the Sangha. If they live in a secluded place, then they perform unlawful Karma, and do not perform lawful Karma; they perform Vinaya actions that are not Vinaya, and do not perform Vinaya actions that are Vinaya; unlawful conduct prevails, and lawful conduct does not prevail. They do not diligently practice, to attain what has not been attained, to enter what has not been entered, to realize what has not been realized, then they cause the Devas (Devas, gods) and people to not gain benefit, and to suffer for a long night.' The Buddha spoke thus, and the Bhikkhus heard, rejoiced, believed, and upheld it.
At that time, the Buddha told the Bhikkhus: 'If the king of a country is strong, and the thieves are weak, then they all come to submit or flee. Then the king can enter and exit in peace, without worry, the small kings of the border countries obey his commands, and the people of the country can also find peace, their livelihoods are free and without sorrow, they gain much benefit and do not suffer loss. Likewise, if lawful Bhikkhus are powerful, and unlawful Bhikkhus are powerless, then unlawful Bhikkhus come to the lawful Bhikkhus, obey their commands and dare not disobey, and if they want to flee, they dare not do evil. Then the lawful Bhikkhus are peaceful and happy, and can speak even in the Sangha. If they live in a secluded place, then they perform lawful Karma, and do not
作非法羯磨；作毗尼羯磨，不作非毗尼羯磨；是法便行，非法不行；勤修精進，未得能得，未入能入，未證能證，則令諸天人民得大利益。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時舍利弗告諸比丘：「諸長老！若有斗諍，舉他比丘及有罪比丘不自觀察，當知此諍遂更增長，不得如法、如毗尼除滅，諸比丘不安樂。若比丘共諍，舉他比丘及有罪者各自觀過，當知此諍不復增長深重，得如法、如毗尼除滅，諸比丘便得安樂住。諸比丘云何自觀過？有罪比丘作是念：『我犯如是事，彼見我犯非，我若不犯者，彼不得見我犯非，以我犯故，令彼見我；我今應自悔過，令彼不復以惡語呵我，我若如是，使善法增長。』是為比丘能自觀其過。云何舉他比丘自觀其過？彼作如是念：『彼比丘犯非，令我得見，若彼不犯非者，我則不見，以彼犯非故，令我得見；若彼自能至誠懺悔者，不令我出惡言，如是令善法增長。』是為舉他比丘自觀其過。若比丘有諍事，舉他比丘、有罪比丘能作如是自觀其過，當知此過不復增長，如法、如毗尼、如佛所教，諸比丘得安樂住。」舍利弗說如是，諸比丘聞，歡喜信樂受持。
爾時有眾多比丘往世尊所，頭面禮足，卻坐一面，白世尊言：「大德是法之主，說言學，云何為學？」佛告
諸比丘：「學于戒，故言學。云何學戒？增戒學、增心學、增慧學，是故言學。彼增戒學、增心學、增慧學時，得調伏貪慾、瞋恚、愚癡盡；彼得貪慾、瞋、癡盡已，不造不善，不近諸惡，是故言學。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時佛問諸比丘：「汝云何學？云何為學？」諸比丘白佛言：「大德是法之根本，為法之主，如世尊向所說，我等受持，故言學。復有三學：增戒學、增心學、增慧學，學此三學，得須陀洹、斯陀含、阿那含、阿羅漢果，是故當勤精進，學此三學。」
爾時阿難在波羅梨子城雞園中，時有孔雀冠婆羅門至阿難所，問訊已，在一面坐，白阿難言：「沙門瞿曇何故為諸比丘制增戒學、增凈行學、增波羅提木叉學？」阿難答言：「所以爾者，為調伏貪慾、瞋恚、愚癡令盡故，世尊為諸比丘制戒。」復問言：「若比丘得阿羅漢漏盡，彼何所學？」阿難答言：「貪慾、瞋恚、愚癡盡，不造不善，不近諸惡，所作已辦，名為無學。」婆羅門言：「如向所說，便為無學耶？」阿難答言：「如是。」孔雀冠婆羅門聞已，歡喜信樂受持。
佛告迦葉比丘言：「若上座既不學戒亦不讚嘆戒，若有餘比丘樂學戒讚歎戒者，亦復不能以時勸勉讚歎。迦葉比丘！我不讚嘆如是上座。何以故
【現代漢語翻譯】 現代漢語譯本 諸位比丘：『學習戒律，所以稱為學習。』如何學習戒律？通過增進戒學、增進心學、增進慧學，所以稱為學習。當他們增進戒學、增進心學、增進慧學時，就能調伏貪慾、瞋恚、愚癡，使之完全斷盡；當他們斷盡貪慾、瞋恚、愚癡之後，就不會造作不善之事，也不會接近各種惡行，所以稱為學習。』佛陀如此說，諸位比丘聽聞后，歡喜信受奉行。
當時，佛陀問諸位比丘：『你們如何學習？以什麼為學習？』諸位比丘稟告佛陀說：『大德是佛法的根本，是佛法的主宰，正如世尊先前所說，我們信受奉行，所以稱為學習。又有三種學習：增進戒學、增進心學、增進慧學，學習這三種學問，可以證得須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不來果）、阿羅漢（Arahat，無學果）的果位，所以應當勤奮精進，學習這三種學問。』
當時，阿難（Ananda，佛陀的十大弟子之一）在波羅梨子城（Paraliputra）的雞園中，當時有一位孔雀冠婆羅門（Moragriva Brahman）來到阿難處，問候之後，在一旁坐下，對阿難說：『沙門瞿曇（Samana Gautama，釋迦牟尼佛的尊稱）為何要為諸位比丘制定增戒學、增凈行學、增波羅提木叉學（Patimokkha，戒律）？』阿難回答說：『之所以如此，是爲了調伏貪慾、瞋恚、愚癡，使之完全斷盡，所以世尊為諸位比丘制定戒律。』婆羅門又問：『如果比丘證得阿羅漢果，漏盡煩惱，他們還學什麼？』阿難回答說：『貪慾、瞋恚、愚癡斷盡，不造作不善之事，不接近各種惡行，所應作的已經完成，這稱為無學。』婆羅門說：『像您所說的，那就是無學了嗎？』阿難回答說：『是的。』孔雀冠婆羅門聽聞后，歡喜信受奉行。
佛陀告訴迦葉（Kasyapa，佛陀的弟子）比丘說：『如果上座既不學習戒律，也不讚嘆戒律，如果有其他比丘樂於學習戒律並讚歎戒律，也不能及時勸勉和讚歎他們。迦葉比丘！我不讚嘆這樣的上座。為什麼呢？』
【English Translation】 English version Monks: 'Learning in discipline, therefore it is called learning.' How to learn discipline? By increasing discipline learning, increasing mind learning, increasing wisdom learning, therefore it is called learning. When they increase discipline learning, increase mind learning, increase wisdom learning, they can subdue greed, hatred, and delusion, causing them to be completely exhausted; when they have exhausted greed, hatred, and delusion, they will not commit unwholesome deeds, nor will they approach various evils, therefore it is called learning.' The Buddha said this, and the monks, having heard it, rejoiced, believed, and upheld it.
At that time, the Buddha asked the monks: 'How do you learn? What is learning?' The monks reported to the Buddha: 'The Blessed One is the root of the Dharma, the master of the Dharma. Just as the World Honored One has said before, we accept and uphold it, therefore it is called learning. There are also three learnings: increasing discipline learning, increasing mind learning, increasing wisdom learning. By learning these three learnings, one can attain the fruits of Sotapanna (須陀洹, Stream-enterer), Sakadagami (斯陀含, Once-returner), Anagami (阿那含, Non-returner), and Arahat (阿羅漢, Worthy One). Therefore, one should diligently strive to learn these three learnings.'
At that time, Ananda (阿難, one of the Buddha's ten great disciples) was in the Chicken Park in Paraliputra (波羅梨子城). At that time, a Moragriva Brahman (孔雀冠婆羅門) came to Ananda, greeted him, and sat down on one side, saying to Ananda: 'Why did Samana Gautama (沙門瞿曇, honorific title of Sakyamuni Buddha) establish the increasing discipline learning, increasing pure conduct learning, and increasing Patimokkha (波羅提木叉, code of monastic rules) learning for the monks?' Ananda replied: 'The reason for this is to subdue greed, hatred, and delusion, causing them to be completely exhausted, so the World Honored One established the precepts for the monks.' The Brahman asked again: 'If a monk attains the fruit of Arahat, with defilements exhausted, what do they learn?' Ananda replied: 'Greed, hatred, and delusion are exhausted, they do not commit unwholesome deeds, they do not approach various evils, what should be done has been completed, this is called no-more-learning.' The Brahman said: 'As you said, is that no-more-learning?' Ananda replied: 'Yes.' The Moragriva Brahman, having heard this, rejoiced, believed, and upheld it.
The Buddha told the monk Kasyapa (迦葉, a disciple of the Buddha): 'If a senior monk neither learns the precepts nor praises the precepts, and if there are other monks who are happy to learn the precepts and praise the precepts, he is also unable to encourage and praise them in a timely manner. Monk Kasyapa! I do not praise such a senior monk. Why?'
？若我讚歎者，令諸比丘親近；若有親近者，令餘人習學其法；若有習學其法，長夜受苦。是故迦葉比丘！我見如是上座過失，故不讚嘆。」(若中座、下座，亦如是。次有上、中、下座如法，反上句是。)
爾時佛告諸比丘：「譬如有驢與群牛共行，自言：『我亦是牛！我亦是牛！』而驢毛不似牛，腳不似牛，音聲亦不似牛，而與牛共行，自言是牛。如是有癡人隨逐如法比丘，自言是比丘。此癡人無有增戒、增心、增慧如善比丘，與眾僧共行，自言：『我是比丘！』是故汝等當勤修習增戒學、增心、增慧學。」佛說如是，諸比丘聞，歡喜信樂受持。
爾時佛告諸比丘：「有三學：增戒學、增心學、增慧學。何等增戒學？若比丘尊重於戒，以戒為主；不重於定，不以定為主；不重於慧，不以慧為主。彼於此戒，若犯輕者懺悔，何以故？此中非如破器、破石故；若是重戒，便應堅持，善住于戒，應親近行，不毀闕行，不染污行。常如是修習，彼斷下五使，于上涅槃，不復還此。若比丘重於戒，以戒為主；重於定，以定為主；不重於慧，不以慧為主；如上。若比丘重於戒，以戒為主；重於定，以定為主；重於慧，以慧為主；彼漏盡得無漏心解脫、慧解脫，于現在前自知得證，我生已盡，梵行已立，所作已辦，
【現代漢語翻譯】 「如果我讚歎他們，就會讓其他比丘親近他們；如果有人親近他們，就會讓更多的人學習他們的行為；如果更多的人學習他們的行為，（最終只會）長夜受苦。因此，迦葉(Kasyapa)比丘！我看到這些上座(senior monks)的過失，所以不讚嘆他們。」（對於中座(middle-ranking monks)、下座(junior monks)，也是同樣的道理。反過來，如果上座、中座、下座如法，結果則與上述相反。）
這時，佛陀告訴眾比丘：『譬如有一頭驢子與一群牛一起行走，自己說：『我也是牛！我也是牛！』但是驢子的毛不像牛，腳不像牛，聲音也不像牛，卻與牛一起行走，自稱是牛。同樣，有些愚癡的人跟隨如法的比丘，自稱是比丘。這些愚癡的人沒有像善良比丘那樣的增戒(increased morality)、增心(increased concentration)、增慧(increased wisdom)，卻與眾僧一起行走，自稱：『我是比丘！』因此，你們應當勤奮修習增戒學、增心學、增慧學。』佛陀如此說道，眾比丘聽了，歡喜信受並奉行。
這時，佛陀告訴眾比丘：『有三種學：增戒學、增心學、增慧學。什麼是增戒學？如果比丘尊重戒律，以戒律為主；不重視禪定，不以禪定為主；不重視智慧，不以智慧為主。他對於這些戒律，如果犯了輕微的戒律就懺悔，為什麼呢？因為這不像打破器物、打破石頭一樣無法挽回；如果是嚴重的戒律，就應當堅持，好好地安住于戒律，應當親近（善知識）修行，不毀壞戒律，不污染戒律。經常這樣修習，他就能斷除下五使(five lower fetters)，證入上涅槃(higher Nirvana)，不再返回這個世間。如果比丘重視戒律，以戒律為主；重視禪定，以禪定為主；不重視智慧，不以智慧為主；（結果）如上所述。如果比丘重視戒律，以戒律為主；重視禪定，以禪定為主；重視智慧，以智慧為主；他就能漏盡(exhaustion of outflows)，獲得無漏(without outflows)的心解脫(liberation of mind)、慧解脫(liberation of wisdom)，在當下親身證知，我已經了脫生死，清凈的修行已經確立，該做的事情已經做完，
【English Translation】 『If I praise them, it will cause other Bhikkhus (monks) to associate with them; if someone associates with them, it will cause more people to learn their ways; if more people learn their ways, (it will ultimately lead to) long nights of suffering. Therefore, Kasyapa (name of a monk) Bhikkhu! I see such faults in these senior monks (senior monks), so I do not praise them.』 (The same applies to middle-ranking monks (middle-ranking monks) and junior monks (junior monks). Conversely, if the senior, middle-ranking, and junior monks are in accordance with the Dharma, the result will be the opposite of the above.)
At that time, the Buddha told the Bhikkhus (monks): 『Suppose there is a donkey walking with a herd of cows, saying to itself: 『I am also a cow! I am also a cow!』 But the donkey's fur is not like a cow's, its feet are not like a cow's, and its voice is not like a cow's, yet it walks with the cows, claiming to be a cow. Similarly, some foolish people follow the Bhikkhus (monks) who are in accordance with the Dharma, claiming to be Bhikkhus (monks). These foolish people do not have increased morality (increased morality), increased concentration (increased concentration), and increased wisdom (increased wisdom) like good Bhikkhus (monks), yet they walk with the Sangha (monastic community), claiming: 『I am a Bhikkhu (monk)!』 Therefore, you should diligently cultivate the learning of increased morality, increased concentration, and increased wisdom.』 The Buddha spoke thus, and the Bhikkhus (monks) heard it, rejoiced, believed, and practiced it.
At that time, the Buddha told the Bhikkhus (monks): 『There are three learnings: the learning of increased morality, the learning of increased concentration, and the learning of increased wisdom. What is the learning of increased morality? If a Bhikkhu (monk) respects the precepts, taking the precepts as the main thing; not valuing meditation, not taking meditation as the main thing; not valuing wisdom, not taking wisdom as the main thing. If he violates a minor precept, he should confess, why? Because it is not like breaking a vessel or breaking a stone that cannot be undone; if it is a serious precept, he should uphold it, abide well in the precepts, should associate with (good teachers) in practice, not destroy the precepts, not defile the precepts. By constantly practicing in this way, he can cut off the five lower fetters (five lower fetters), enter higher Nirvana (higher Nirvana), and no longer return to this world. If a Bhikkhu (monk) values the precepts, taking the precepts as the main thing; values meditation, taking meditation as the main thing; not valuing wisdom, not taking wisdom as the main thing; (the result is) as above. If a Bhikkhu (monk) values the precepts, taking the precepts as the main thing; values meditation, taking meditation as the main thing; values wisdom, taking wisdom as the main thing; he can exhaust the outflows (exhaustion of outflows), attain the liberation of mind without outflows (without outflows), liberation of wisdom (liberation of wisdom), and in the present moment, personally realize, I have ended birth, the pure conduct has been established, what needs to be done has been done,
不復還此。滿足行者，具滿成就；不滿足行者，得不滿足成就。我說此戒，無有唐捐。」佛說如是，諸比丘聞，歡喜信樂受持。
「復有三學：增戒、增心、增慧學。何等增戒學？若有比丘具滿戒行，少行定行，少行慧行，彼斷下五使，便於上涅槃，不復還此。若不能至如是處，能薄三結：貪慾、瞋恚、癡，得斯陀含來生世間，便盡苦際。若不能至如是處，能斷三結，得須陀洹，不墮惡趣，決定取道，七生天上、七生人中，便盡苦際。若比丘具滿戒行，具滿定行，少行慧行，亦如上。若比丘具滿戒行，具滿定行，具滿慧行，亦如上。」
「復有三學：增戒學、增心學、增慧學。何等增戒學？若比丘具足持波羅提木叉戒，成就威儀，畏慎輕戒重若金剛，等學諸戒，是謂增戒學。何等增心學？若比丘能捨欲惡，乃至得入第四禪，是為增心學。何等增慧學？若比丘如是知苦諦，知集、盡、道，是為增慧學。」
爾時世尊在婆阇國地城中，告諸比丘：「我說四種廣說，汝等善聽，當爲汝說。」諸比丘言：「大德！愿樂聞之。」「何等四？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、是佛教。』若聞彼比丘說，不應便生嫌疑，亦不應呵，應審定文句已，應尋究修多羅、毗尼、檢
【現代漢語翻譯】 現代漢語譯本：『不會再返回此處。滿足戒行者，具足圓滿成就；不滿足戒行者，得到不滿足的成就。我說此戒，沒有絲毫的徒勞。』佛陀如此說，眾比丘聽聞后，歡喜信受奉行。
『又有三種學：增戒學、增心學、增慧學。什麼是增戒學？如果有一比丘具足圓滿的戒行，稍微修習禪定，稍微修習智慧，他斷除下五使（五種煩惱：貪、嗔、癡、慢、疑），便在上界證入涅槃（Nirvana），不再返回此處。如果不能達到這樣的境界，能削薄三種結縛（三結：身見、戒禁取見、疑），證得斯陀含（Sakadagami），再來世間一次，便能斷盡苦的邊際。如果不能達到這樣的境界，能斷除三種結縛，證得須陀洹（Srotapanna），不墮入惡趣，決定趣向正道，天上人間各往返七次，便能斷盡苦的邊際。如果比丘具足圓滿的戒行，具足圓滿的禪定，稍微修習智慧，也如上面所說。如果比丘具足圓滿的戒行，具足圓滿的禪定，具足圓滿的智慧，也如上面所說。』
『又有三種學：增戒學、增心學、增慧學。什麼是增戒學？如果比丘具足持守波羅提木叉戒（Pratimoksha，戒律），成就威儀，敬畏謹慎對待輕戒如同重戒，平等學習諸戒，這就是增戒學。什麼是增心學？如果比丘能夠捨棄慾望和惡念，乃至證入第四禪（Dhyana），這就是增心學。什麼是增慧學？如果比丘如實知曉苦諦（Dukkha Satya），知曉苦集（Samudaya，苦的生起）、苦滅（Nirodha，苦的止息）、苦滅之道（Magga，通往苦滅的道路），這就是增慧學。』
當時，世尊在婆阇國（Brajabhumi）的地城中，告訴眾比丘：『我說四種廣說，你們仔細聽好，我將為你們解說。』眾比丘說：『大德！我們很樂意聽聞。』『哪四種呢？如果比丘這樣說：『諸位長老！我曾在某村某城，親自從佛陀那裡聽聞並受持，這是法（Dharma，佛法）、這是毗尼（Vinaya，戒律）、這是佛教。』如果聽到那位比丘這樣說，不應該立刻產生懷疑，也不應該呵斥，應該審定文句，應該尋究修多羅（Sutra，經）、毗尼（Vinaya，戒律），檢查
【English Translation】 English version: 'They will not return here again. Those who fulfill the precepts will achieve complete and perfect accomplishment; those who do not fulfill the precepts will attain incomplete accomplishment. I say that these precepts are not in vain.' The Buddha spoke thus, and the Bhikkhus, having heard, rejoiced, believed, and upheld it.
'Furthermore, there are three trainings: the training in higher morality (Adhisila), the training in higher mind (Adhicitta), and the training in higher wisdom (Adhiprajna). What is the training in higher morality? If a Bhikkhu is fully accomplished in moral conduct, with little practice in concentration, and little practice in wisdom, he eradicates the five lower fetters (the five lower mental defilements: self-view, doubt, clinging to rites and rituals, sensual desire, and ill-will), and attains Nirvana (Nirvana) above, not returning here again. If he cannot reach such a state, he can weaken the three fetters (the three fetters: self-view, doubt, and clinging to rites and rituals), attaining the state of a Once-Returner (Sakadagami), returning to this world once more, and then making an end of suffering. If he cannot reach such a state, he can eradicate the three fetters, attaining the state of a Stream-Enterer (Srotapanna), not falling into the lower realms, being assured of the path, transmigrating seven times among the heavens and seven times among humans, and then making an end of suffering. If a Bhikkhu is fully accomplished in moral conduct, fully accomplished in concentration, with little practice in wisdom, it is also as above. If a Bhikkhu is fully accomplished in moral conduct, fully accomplished in concentration, fully accomplished in wisdom, it is also as above.'
'Furthermore, there are three trainings: the training in higher morality, the training in higher mind, and the training in higher wisdom. What is the training in higher morality? If a Bhikkhu fully upholds the Pratimoksha (Pratimoksha, the code of monastic rules), is accomplished in demeanor, fears and is cautious regarding minor precepts as if they were major, and equally learns all the precepts, this is called the training in higher morality. What is the training in higher mind? If a Bhikkhu can abandon desire and evil, and even attain the fourth Jhana (Dhyana, meditative state), this is called the training in higher mind. What is the training in higher wisdom? If a Bhikkhu thus knows the Truth of Suffering (Dukkha Satya), knows the arising (Samudaya, the cause of suffering), cessation (Nirodha, the ending of suffering), and the path (Magga, the path to the ending of suffering) of suffering, this is called the training in higher wisdom.'
At that time, the World-Honored One was in the city of the Brajabhumi (Brajabhumi) country, and told the Bhikkhus: 'I will speak of four comprehensive explanations, listen well, and I will explain them to you.' The Bhikkhus said: 'Greatly virtuous one! We are eager to hear.' 'What are the four? If a Bhikkhu says: 'Venerable elders! In such and such village or city, I personally heard and received from the Buddha, this is the Dharma (Dharma, the teachings of the Buddha), this is the Vinaya (Vinaya, the monastic discipline), this is the Buddha's teaching.' If you hear that Bhikkhu speaking, you should not immediately become suspicious, nor should you rebuke him, you should examine the wording, you should investigate the Sutras (Sutra, discourses of the Buddha), and the Vinaya (Vinaya, the monastic discipline), and check
校法律。若聽彼比丘說，尋究修多羅、毗尼、檢校法律時，若不與修多羅、毗尼、法律相應，違背於法，應語彼比丘：『汝所說者，非佛所說，或是長老不審得佛語。何以故？我尋究修多羅、毗尼、法律，不與修多羅、毗尼、法律相應，違背於法。長老！不須誦習，亦莫教余比丘，今應捨棄。』若聞彼比丘說，尋究修多羅、毗尼、法律時，若與修多羅、毗尼、法律相應，應語彼比丘言：『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。複次，若比丘如是語：『長老！我于某村某城，和合僧中上座前聞，此是法、是毗尼、是佛所教。』聞彼比丘說時，不應嫌疑，亦不應呵，應審定文句，尋究修多羅、毗尼、檢校法律。若聞彼比丘說、尋究修多羅、毗尼、法律時，不與相應，違背於法，應語彼比丘言：『長老！此非佛所說，是彼眾僧及上座不審得佛語，長老亦爾。何以故？我尋究修多羅、毗尼、法律，不與相應，違背於法，長老不須誦習，亦莫教余比丘，今當棄之。』若聞彼比丘語，尋究修多羅、毗尼、法律，與相應，不違背於法，應語彼比丘言：『長老！是佛所說，彼眾僧上座及長老亦審得佛語。何以故？我尋究修多
【現代漢語翻譯】 現代漢語譯本 校對法律。如果聽到那位比丘說法，在尋究修多羅（Sutra，經）、毗尼（Vinaya，戒律）、檢查校對法律時，如果與修多羅、毗尼、法律不相應，違背了佛法，應該告訴那位比丘：『你所說的，不是佛陀所說的，或許是長老沒有正確理解佛陀的教誨。為什麼呢？因為我尋究修多羅、毗尼、法律，與修多羅、毗尼、法律不相應，違背了佛法。長老！不需要誦讀學習，也不要教導其他比丘，現在應該捨棄它。』如果聽到那位比丘說法，尋究修多羅、毗尼、法律時，如果與修多羅、毗尼、法律相應，應該告訴那位比丘說：『長老所說的是佛陀所說的，正確理解了佛陀的教誨。為什麼呢？因為我尋究修多羅、毗尼、法律，與它相應，而不違背。長老！應該好好地持誦學習，教導其他比丘，不要讓它遺忘。』這是最初的廣說。 其次，如果有比丘這樣說：『長老！我在某村某城，在和合僧團的上座面前聽到，這是佛法、這是毗尼、這是佛陀所教導的。』聽到那位比丘說的時候，不應該懷疑，也不應該呵斥，應該審定文句，尋究修多羅、毗尼、檢查校對法律。如果聽到那位比丘說法、尋究修多羅、毗尼、法律時，不與佛法相應，違背了佛法，應該告訴那位比丘說：『長老！這不是佛陀所說的，是那些僧眾及上座沒有正確理解佛陀的教誨，長老也是這樣。為什麼呢？因為我尋究修多羅、毗尼、法律，不與佛法相應，違背了佛法，長老不需要誦讀學習，也不要教導其他比丘，現在應當捨棄它。』如果聽到那位比丘說法，尋究修多羅、毗尼、法律，與佛法相應，不違背佛法，應該告訴那位比丘說：『長老！這是佛陀所說的，那些僧眾上座及長老也正確理解了佛陀的教誨。為什麼呢？我尋究修多'
【English Translation】 English version Examining the Laws. If, upon hearing that Bhikshu speak, while investigating the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and examining the laws, it does not correspond with the Sutras, the Vinaya, and the laws, and contradicts the Dharma, one should say to that Bhikshu: 'What you say is not what the Buddha said, or perhaps the elder did not correctly understand the Buddha's words. Why? Because I have investigated the Sutras, the Vinaya, and the laws, and it does not correspond with the Sutras, the Vinaya, and the laws, and contradicts the Dharma. Elder! There is no need to recite and study it, nor should you teach other Bhikshus; now you should abandon it.' If, upon hearing that Bhikshu speak, while investigating the Sutras, the Vinaya, and the laws, it corresponds with the Sutras, the Vinaya, and the laws, one should say to that Bhikshu: 'What the elder says is what the Buddha said, and you have correctly understood the Buddha's words. Why? Because I have investigated the Sutras, the Vinaya, and the laws, and it corresponds with it and does not contradict it. Elder! You should diligently uphold and study it, teach other Bhikshus, and not let it be forgotten.' This is the initial extensive explanation. Furthermore, if a Bhikshu says: 'Elder! In a certain village or city, I heard before the Sangha's (Sangha, monastic community) senior monks, that this is the Dharma, this is the Vinaya, this is what the Buddha taught.' When hearing that Bhikshu speak, one should not be suspicious, nor should one scold, but one should examine the wording, investigate the Sutras, the Vinaya, and examine the laws. If, upon hearing that Bhikshu speak, while investigating the Sutras, the Vinaya, and the laws, it does not correspond, and contradicts the Dharma, one should say to that Bhikshu: 'Elder! This is not what the Buddha said, but those Sangha members and senior monks did not correctly understand the Buddha's words, and neither did the elder. Why? Because I have investigated the Sutras, the Vinaya, and the laws, and it does not correspond, and contradicts the Dharma. Elder, there is no need to recite and study it, nor should you teach other Bhikshus; now you should abandon it.' If, upon hearing that Bhikshu speak, while investigating the Sutras, the Vinaya, and the laws, it corresponds, and does not contradict the Dharma, one should say to that Bhikshu: 'Elder! This is what the Buddha said, and those Sangha senior monks and the elder have also correctly understood the Buddha's words. Why? I have investigated the Sutras, the Vina'
羅、毗尼、法律，而與相應，無有違背。長老！應善持誦習，亦教餘人，勿令忘失。』此是第二廣說。(次第三句，從知法、毗尼、摩夷眾多比丘所聞，亦如是。第四句，從知法、毗尼、摩夷一比丘所聞，亦如是。)是為四廣說。」佛說如是，諸比丘聞，歡喜信樂受持。
毗尼有五事答：一、序，二、制，三、重製，四、修多羅，五、隨順修多羅。有五法名為持律：知犯，知不犯，知輕，知重，廣誦二部戒。復有五法：四法同前，第五、廣誦毗尼。復有五法：四法同前，第五、住毗尼而不動。復有五法：四法同前，第五、諍事起善能除滅。有五種持律：誦戒序，四事，十三事，二不定，廣誦三十事；是初持律。若廣誦九十事，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。若都誦毗尼，是第五持律。(是中春秋冬，應依上四種持律；若不依住，突吉羅。夏安居應依第五持律；若不依住者，波逸提。)
持律人有五功德：戒品堅牢，善勝諸怨，于眾中決斷無畏，若有疑悔者能開解，善持毗尼令正法久住。
複次，有五種犯：波羅夷，僧伽婆尸沙，波逸提，波羅提提舍尼，突吉羅；亦名五種制戒，亦名五犯聚。若不知、不見五犯者，我說此人愚癡波羅夷乃至突吉羅。
【現代漢語翻譯】 現代漢語譯本：『羅（Rā），毗尼（Vinaya），法律，而與（教義）相應，沒有違背。長老！應該好好地持誦學習，也教導其他人，不要讓他們忘記。』這是第二種廣說。（其次的三句，從知道法、毗尼、摩夷（Māyā）眾多比丘所聽聞，也是這樣。第四句，從知道法、毗尼、摩夷（Māyā）一位比丘所聽聞，也是這樣。）這是四種廣說。」佛陀這樣說，眾比丘聽了，歡喜信樂地接受並奉行。
毗尼（Vinaya）有五件事：一、序（introduction），二、制（rule），三、重製（re-establishment of a rule），四、修多羅（Sūtra，經），五、隨順修多羅（Sūtra，經）。有五種法被稱為持律：知犯（knowing offenses），知不犯（knowing non-offenses），知輕（knowing minor offenses），知重（knowing major offenses），廣誦二部戒（reciting the precepts of both Bhikṣus and Bhikṣuṇīs）。又有五種法：前四種法相同，第五、廣誦毗尼（Vinaya）。又有五種法：前四種法相同，第五、住毗尼（Vinaya）而不動（abiding in the Vinaya without wavering）。又有五種法：前四種法相同，第五、諍事起善能除滅（when disputes arise, being able to skillfully resolve them）。有五種持律：誦戒序（reciting the introduction to the precepts），四事（four offenses entailing suspension），十三事（thirteen offenses entailing initial and subsequent meetings of the Sangha），二不定（two uncertain offenses），廣誦三十事（reciting the thirty offenses entailing forfeiture）；這是最初的持律。如果廣誦九十事（reciting the ninety offenses entailing expiation），這是第二種持律。如果廣誦戒毗尼（Vinaya），這是第三種持律。如果廣誦二部戒毗尼（Vinaya），這是第四種持律。如果全部誦毗尼（Vinaya），這是第五種持律。（這其中春秋冬，應該依據以上四種持律；如果不依據，犯突吉羅（Duḥkṛta，惡作）。夏安居應該依據第五種持律；如果不依據，犯波逸提（Pāyantika，單墮）。）
持律人有五種功德：戒品堅牢（firm in moral conduct），善勝諸怨（able to overcome all enemies），于眾中決斷無畏（fearless in making decisions in the assembly），若有疑悔者能開解（able to resolve doubts and regrets），善持毗尼（Vinaya）令正法久住（able to maintain the Vinaya well, so that the Dharma may long endure）。
再次，有五種犯：波羅夷（Pārājika，斷頭罪），僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪），波逸提（Pāyantika，單墮罪），波羅提提舍尼（Prātideśanīya，向彼悔罪），突吉羅（Duḥkṛta，惡作罪）；也稱為五種制戒，也稱為五犯聚。如果不知、不見五犯者，我說此人愚癡，（對）波羅夷（Pārājika）乃至突吉羅（Duḥkṛta）(都一無所知)。
【English Translation】 English version: 『Rā (Rā), Vinaya (Vinaya), and the law, being in accordance with (the teachings), without any contradiction. Elders! You should diligently recite and study them, and also teach others, not allowing them to forget.』 This is the second extensive explanation. (The next three sentences, from what was heard from many Bhikṣus who know the Dharma, Vinaya, and Māyā (Māyā), are also like this. The fourth sentence, from what was heard from one Bhikṣu who knows the Dharma, Vinaya, and Māyā (Māyā), is also like this.) These are the four extensive explanations.」 The Buddha spoke thus, and the Bhikṣus, hearing it, joyfully believed, accepted, and upheld it.
The Vinaya (Vinaya) has five aspects: 1. Introduction, 2. Rule, 3. Re-establishment of a rule, 4. Sūtra (Sūtra), 5. Following the Sūtra (Sūtra). There are five qualities called upholding the Vinaya: knowing offenses, knowing non-offenses, knowing minor offenses, knowing major offenses, extensively reciting the precepts of both Bhikṣus and Bhikṣuṇīs. There are also five qualities: the first four qualities are the same, and the fifth is extensively reciting the Vinaya (Vinaya). There are also five qualities: the first four qualities are the same, and the fifth is abiding in the Vinaya (Vinaya) without wavering. There are also five qualities: the first four qualities are the same, and the fifth is being able to skillfully resolve disputes when they arise. There are five ways of upholding the Vinaya: reciting the introduction to the precepts, the four offenses entailing suspension, the thirteen offenses entailing initial and subsequent meetings of the Sangha, the two uncertain offenses, extensively reciting the thirty offenses entailing forfeiture; this is the initial upholding of the Vinaya. If one extensively recites the ninety offenses entailing expiation, this is the second upholding of the Vinaya. If one extensively recites the precepts and Vinaya (Vinaya), this is the third upholding of the Vinaya. If one extensively recites the precepts and Vinaya (Vinaya) of both Bhikṣus and Bhikṣuṇīs, this is the fourth upholding of the Vinaya. If one recites the entire Vinaya (Vinaya), this is the fifth upholding of the Vinaya. (During spring, autumn, and winter, one should rely on the above four ways of upholding the Vinaya; if one does not rely on them, one commits a Duḥkṛta (Duḥkṛta, an offense of wrong-doing). During the summer retreat, one should rely on the fifth way of upholding the Vinaya; if one does not rely on it, one commits a Pāyantika (Pāyantika, an offense entailing expiation).)
A person who upholds the Vinaya has five merits: firm in moral conduct, able to overcome all enemies, fearless in making decisions in the assembly, able to resolve doubts and regrets, able to maintain the Vinaya (Vinaya) well, so that the Dharma may long endure.
Furthermore, there are five types of offenses: Pārājika (Pārājika, defeat), Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting offense), Pāyantika (Pāyantika, expiation), Prātideśanīya (Prātideśanīya, confession), Duḥkṛta (Duḥkṛta, wrong-doing); these are also called the five types of precepts, and also called the five groups of offenses. If one does not know or see these five offenses, I say that this person is ignorant (regarding) Pārājika (Pārājika) even to Duḥkṛta (Duḥkṛta).
複次，死人有五不好：一、不凈，二、臭，三、有恐畏，四、令人恐畏，惡鬼得便，五、惡獸非人所住處。犯戒人有五過失：有身口意業不凈，如彼死屍不凈；我說此人亦復如是。或有身口意業不凈，惡聲流佈，如彼死屍臭氣從出；我說此人亦復如是。有身口意業不凈，諸善比丘畏避，如彼死屍令人恐怖；我說此人亦復如是。有身口意業不凈，令諸善比丘見之生噁心，言：「我云何乃見如是惡人。」如人見死屍生恐畏，令惡鬼得便；我說此人亦復如是。有身口意業不凈者，與不善人共住，如彼死屍處惡獸非人共住；我說此人亦復如是。是為犯戒人五事過失，如彼死屍。破戒有五過失：自害，為智者所呵，有惡名流佈，臨終時生悔恨，死墮惡道。持戒有五功德(反上句是)。復有五事：先未得物不能得；既得不護；若隨所在眾，若剎利眾、婆羅門眾、若居士眾、若比丘眾，于中有愧恥；無數由旬內，沙門、婆羅門稱說其惡；破戒惡人死墮惡道。持戒有五功德。(反上句是)
有五種凈果：火凈、刀凈、瘡凈、鳥凈、不任種凈。復有五凈：若剝少皮、若都剝、若腐爛、若破、若瘀。
有五法令正法疾滅，何等五？有比丘不諦受誦，喜忘誤，文不具足，以教餘人；文既不具，其義有闕。是為第一疾滅正法。復
【現代漢語翻譯】 現代漢語譯本： 此外，死人有五種不好的地方：一、不乾淨，二、發臭，三、令人感到恐懼，四、使人產生恐懼，讓惡鬼有機可乘，五、是惡獸和非人居住的地方。犯戒的人有五種過失：身口意業不清凈，就像那死屍一樣不乾淨；我說這個人也是如此。或者身口意業不清凈，惡名遠揚，就像那死屍散發臭氣；我說這個人也是如此。身口意業不清凈，被善良的比丘們畏懼躲避，就像那死屍令人恐怖；我說這個人也是如此。身口意業不清凈，讓善良的比丘們見到後心生厭惡，說：『我怎麼會見到這樣惡劣的人。』就像人見到死屍產生恐懼，讓惡鬼有機可乘；我說這個人也是如此。身口意業不清凈的人，與不善之人同住，就像那死屍與惡獸和非人同住；我說這個人也是如此。這就是犯戒之人五種過失，就像那死屍一樣。破戒有五種過失：自我傷害，被智者呵斥，惡名遠揚，臨終時生起悔恨，死後墮入惡道。持戒有五種功德（與上述相反）。還有五件事：先前未得到的（利益）不能得到；已經得到的（利益）不能守護；如果身處任何大眾之中，無論是剎利（Kshatriya，古印度社會中的武士階層）眾、婆羅門（Brahmin，古印度社會中的祭司階層）眾、居士眾、還是比丘眾，都會感到羞愧；無數由旬（Yojana，古印度長度單位）之內，沙門（Shramana，古印度修行者）和婆羅門都會談論他的惡行；破戒的惡人死後會墮入惡道。持戒有五種功德（與上述相反）。
有五種不純凈的結果：被火燒過的不凈、被刀砍過的不凈、因瘡而不凈、被鳥啄食過的不凈、不適合種植的不凈。又有五種不凈：如果剝掉少許皮、如果全部剝掉皮、如果腐爛、如果破損、如果瘀傷。
有五種原因會使正法迅速滅亡，是哪五種呢？有比丘不認真地接受和背誦（佛經），喜歡遺忘和出錯，經文不完整，用不完整的經文教導他人；經文既然不完整，其中的含義也會有所缺失。這是第一種使正法迅速滅亡的原因。還有
【English Translation】 English version: Furthermore, a dead person has five undesirable aspects: 1. Impurity, 2. Foul odor, 3. Causes fear, 4. Inspires fear in others, providing an opportunity for evil spirits, 5. A dwelling place for evil beasts and non-humans. A person who violates precepts has five faults: their actions of body, speech, and mind are impure, like the impurity of a corpse; I say this person is also like that. Or, their actions of body, speech, and mind are impure, and a bad reputation spreads, like the foul odor emanating from a corpse; I say this person is also like that. Their actions of body, speech, and mind are impure, and virtuous Bhikkhus (Buddhist monks) avoid them out of fear, like the fear inspired by a corpse; I say this person is also like that. Their actions of body, speech, and mind are impure, causing virtuous Bhikkhus to develop negative thoughts upon seeing them, saying, 'How could I have seen such an evil person?' Like the fear that arises when seeing a corpse, providing an opportunity for evil spirits; I say this person is also like that. A person whose actions of body, speech, and mind are impure dwells with unwholesome people, like a corpse dwelling with evil beasts and non-humans; I say this person is also like that. These are the five faults of a person who violates precepts, like a corpse. Breaking precepts has five faults: harming oneself, being criticized by the wise, having a bad reputation spread, experiencing regret at the time of death, and falling into evil realms after death. Upholding precepts has five merits (the opposite of the above). There are also five things: what has not been obtained before cannot be obtained; what has been obtained is not protected; if one is in any assembly, whether it be an assembly of Kshatriyas (warrior caste in ancient India), Brahmins (priest caste in ancient India), laypersons, or Bhikkhus, one feels ashamed; within countless Yojanas (ancient Indian unit of distance), Shramanas (wandering ascetics in ancient India) and Brahmins speak of their evil deeds; evil people who break precepts fall into evil realms after death. Upholding precepts has five merits (the opposite of the above).
There are five kinds of impure results: impurity from fire, impurity from a knife, impurity from a sore, impurity from birds, and impurity from being unfit for planting. There are also five kinds of impurity: if a little skin is peeled off, if all the skin is peeled off, if it is rotten, if it is broken, if it is bruised.
There are five reasons why the True Dharma will quickly perish, what are these five? There are Bhikkhus who do not diligently receive and recite (the Sutras), are prone to forgetting and making mistakes, the texts are incomplete, and they use incomplete texts to teach others; since the texts are incomplete, their meanings will also be deficient. This is the first reason why the True Dharma will quickly perish. Furthermore,
次，有比丘為僧中勝人上座，若一國所宗，而多不持戒，但修諸不善法，放舍戒行，不勤精進，未得而得，未入而入，未證而證。後生年少比丘仿習其行，亦多破戒，修不善法，放舍戒行，亦不勤精進，未得而得，未入而入，未證而證。是為第二疾滅正法。複次，有比丘多聞，持法、持律、持摩夷，不以所誦教余比丘、比丘尼、優婆塞、優婆私，便命終；彼既命終，令法斷滅。是為第三疾滅正法。複次，有比丘難可教授，不受善言，不能忍辱，余善比丘即便舍置。是為第四疾滅正法。複次，有比丘熹斗諍，共相罵詈，彼此諍言，口如刀劍，互求長短。是為第五疾滅正法。復有五法令正法久住。(反上句是)
爾時有異比丘往佛所，白言：「大德！以何因緣正法疾滅而不久住？」佛告比丘：「若比丘在法律中出家，不至心為人說法，亦不至心聽法憶持，設復有堅持，不能思惟義趣，彼不知義，不能如說修行，不能自利，亦不利人。」佛告比丘：「有是因緣，令法疾滅而不久住。」「大德！復以何因緣令法久住？」(反上句是)
爾時佛告諸比丘：「比丘至僧中先有五法：應以慈心；應自卑下如拭塵巾；應善知坐起，若見上座不應安坐，若見下座不應起立；彼至僧中，不為雜說論世俗事，若自說法，若請人說
【現代漢語翻譯】 現代漢語譯本：再者，如果有比丘是僧團中的佼佼者和上座（長老），受到一個國家的人民所尊敬，但是他們大多不持戒律，只是修習各種不善之法，放棄戒行，不勤奮精進，對於未得到的聲稱已得到，未證入的聲稱已證入，未證實的聲稱已證實。後來年輕的比丘效仿他們的行為，也大多破戒，修習不善之法，放棄戒行，也不勤奮精進，對於未得到的聲稱已得到，未證入的聲稱已證入，未證實的聲稱已證實。這是第二種導致正法迅速衰滅的原因。 再者，如果有比丘博學多聞，能夠受持佛法、戒律和《摩夷經》（Mayi Sutra，佛教經典），卻不將所誦讀的佛法教導其他的比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆私（Upasika，女居士），就去世了；他們去世后，導致佛法斷絕。這是第三種導致正法迅速衰滅的原因。 再者，如果有比丘難以教導，不接受善意的勸告，不能忍受屈辱，其他的善良比丘就會放棄他們。這是第四種導致正法迅速衰滅的原因。 再者，如果有比丘喜歡爭鬥，互相謾罵，彼此爭論不休，口如刀劍，互相尋找對方的缺點。這是第五種導致正法迅速衰滅的原因。有五種方法能使正法長久住世。（與上述情況相反）。 當時，有一位比丘來到佛陀的住所，稟告說：『世尊，因為什麼因緣導致正法迅速衰滅而不能長久住世呢？』佛陀告訴比丘：『如果比丘在佛法中出家，不用至誠之心為人說法，也不用至誠之心聽法並牢記，即使能夠堅持，也不能深入思考佛法的意義，他們不瞭解佛法的意義，不能按照佛陀所說的去修行，不能使自己受益，也不能使他人受益。』佛陀告訴比丘：『就是因為這些因緣，導致佛法迅速衰滅而不能長久住世。』『世尊，又因為什麼因緣能使佛法長久住世呢？』（與上述情況相反）。 當時，佛陀告訴各位比丘：『比丘進入僧團時，首先要有五種行爲準則：應當以慈悲之心待人；應當謙卑自己，如同擦拭灰塵的抹布；應當懂得進退，如果見到上座（長老）不應該安坐，如果見到下座不應該站立；他們進入僧團后，不應該閑聊世俗之事，如果自己說法，或者請別人說法。
【English Translation】 English version: Furthermore, if there are Bhikkhus (monks) who are superior and elders in the Sangha (monastic community), respected by the people of a country, but they mostly do not uphold the precepts, only cultivate various unwholesome practices, abandon the practice of precepts, are not diligent in their efforts, claiming to have attained what they have not attained, claiming to have entered what they have not entered, claiming to have realized what they have not realized. Later, young Bhikkhus imitate their behavior, also mostly breaking the precepts, cultivating unwholesome practices, abandoning the practice of precepts, also not being diligent in their efforts, claiming to have attained what they have not attained, claiming to have entered what they have not entered, claiming to have realized what they have not realized. This is the second reason for the rapid decline of the True Dharma. Furthermore, if there are Bhikkhus who are learned and knowledgeable, able to uphold the Dharma, the Vinaya (monastic rules), and the Mayi Sutra (Buddhist scripture), but do not teach the Dharma they have recited to other Bhikkhus, Bhikkhunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees), and then pass away; after their passing, it causes the Dharma to be cut off. This is the third reason for the rapid decline of the True Dharma. Furthermore, if there are Bhikkhus who are difficult to instruct, do not accept good advice, and cannot endure humiliation, other virtuous Bhikkhus will abandon them. This is the fourth reason for the rapid decline of the True Dharma. Furthermore, if there are Bhikkhus who like to quarrel, scold each other, argue endlessly, their mouths like swords, seeking each other's faults. This is the fifth reason for the rapid decline of the True Dharma. There are five ways to make the True Dharma last long in the world. (The opposite of the above situations). At that time, a certain Bhikkhu went to the Buddha's abode and reported: 'Venerable One, what is the cause and condition that leads to the rapid decline of the True Dharma and prevents it from lasting long in the world?' The Buddha told the Bhikkhu: 'If Bhikkhus renounce the world in the Dharma, they do not teach the Dharma to others with sincerity, nor do they listen to the Dharma and remember it with sincerity, even if they can uphold it, they cannot deeply contemplate the meaning of the Dharma, they do not understand the meaning of the Dharma, they cannot practice according to what the Buddha said, they cannot benefit themselves, nor can they benefit others.' The Buddha told the Bhikkhu: 'It is because of these causes and conditions that the Dharma rapidly declines and cannot last long in the world.' 'Venerable One, what is the cause and condition that can make the Dharma last long in the world?' (The opposite of the above situations). At that time, the Buddha told the Bhikkhus: 'When Bhikkhus enter the Sangha, they should first have five guidelines: they should treat others with compassion; they should humble themselves, like a dust-wiping cloth; they should know how to advance and retreat, if they see a senior (elder) they should not sit comfortably, if they see a junior they should not stand up; after they enter the Sangha, they should not chat about worldly matters, if they themselves teach the Dharma, or ask others to teach the Dharma.'
法；若見僧中有不可事，心不安忍，應作默然，何以故？恐僧別異故。比丘應先有此五法，然後至僧中。」
爾時世尊在瞻婆城伽伽池邊，白月十五日說戒時，于露地坐，與眾僧俱前後圍繞。時有比丘舉彼比丘見、聞、疑罪。當舉罪時，彼比丘乃作余語答，便起嗔恚。佛告諸比丘：「應審定問彼人。彼人于佛法中無所堪任，無所增長，譬如農夫田苗稊稗參生，苗葉相類不別而為妨害，乃至秀實，方知非谷之異。既知非谷，即耘除根本。何以故？恐害善苗故。比丘亦復如是，有惡比丘行來坐起，攝持衣缽，如善比丘不別，乃至不出罪；時既出其罪，方知比丘中稊稗之異。既知其異，應和合為作滅擯除之。何以故？恐妨善比丘故。譬如農夫治谷，當風簁揚，好谷留聚其下，秕𦮽隨風除之。何以故？恐污好谷故。如是惡比丘行來出入，如善比丘不別乃至不出罪；時既出其罪，方知比丘中秕𦮽穢惡。既知已，應和合為作滅擯除之。譬如有人須木作井欄，從城中出，手捉利斧，往彼林中遍扣諸樹，若是實中者，其聲貞實；若是空中者，其聲虛而㽄。而彼空樹根莖枝葉如貞實者不異，至於扣時，方知內空；既知內空，即便斬伐，截落枝葉，先去粗樸，然後釿刬細治，內外俱凈，以作井欄。如是惡比丘行來出入，攝持衣缽，威
【現代漢語翻譯】 現代漢語譯本：『法：如果看到僧團中有不如法的事情，內心不安難以忍受，應該保持沉默。為什麼呢？因為恐怕僧團因此產生分裂。比丘應當先具備這五種法，然後才能進入僧團。』
當時，世尊在瞻婆城（Champa，古印度城市）伽伽池（Gagga Pond）邊，在白月（bright fortnight）十五日說戒時，坐在露天的地方，與眾多比丘前後圍繞。當時有一位比丘揭發另一位比丘的見罪、聞罪、疑罪。當被揭發罪行時，那位比丘卻用其他話來回答，並且生起嗔恨心。佛陀告訴眾比丘：『應當審慎地詢問那個人。那個人在佛法中沒有什麼用處，不能增長善法，譬如農夫的田地裡，稻苗和稗草一同生長，苗葉相似難以分辨，因而造成妨礙，直到莊稼成熟，才知道不是穀物中的異類。既然知道不是穀物，就應當連根剷除。為什麼呢？因為恐怕危害好的稻苗。比丘也是這樣，有惡比丘的行住坐臥，攝持衣缽，和善比丘一樣難以分辨，直到揭發他的罪行；當揭發他的罪行時，才知道比丘中稗草的異類。既然知道是異類，就應當和合僧團，為他作出滅擯的處置。為什麼呢？因為恐怕妨礙善比丘。譬如農夫處理穀物，迎著風用笸籮揚起，好的穀物留在下面，秕糠隨著風被除去。為什麼呢？因為恐怕污染好的穀物。像這樣，惡比丘的行住出入，和善比丘一樣難以分辨，直到揭發他的罪行；當揭發他的罪行時，才知道比丘中秕糠的污穢。既然知道后，就應當和合僧團，為他作出滅擯的處置。譬如有人需要木頭來製作井欄，從城中出來，手拿鋒利的斧頭，前往那片樹林中，到處敲擊樹木，如果是材質堅實的樹木，聲音就堅實；如果是空心的樹木，聲音就虛空而散。而那些空心樹木的根莖枝葉和堅實的樹木沒有區別，直到敲擊時，才知道內部是空心的；既然知道內部是空心的，就立即砍伐，截斷枝葉，先去除粗糙的樹皮，然後用錛子仔細地修整，使內外都乾淨，用來製作井欄。像這樣，惡比丘的行住出入，攝持衣缽，威'
【English Translation】 English version: 'Dharma: If you see something improper in the Sangha (community of monks), and your heart is uneasy and cannot bear it, you should remain silent. Why? Because you fear that the Sangha will be divided because of it. A Bhikshu (monk) should first have these five dharmas (qualities), and then go to the Sangha.'
At that time, the World Honored One (Bhagavan, the Buddha) was in Champa (an ancient city in India) by the Gagga Pond. On the fifteenth day of the bright fortnight, while giving the precepts, he sat in the open air, surrounded by many Bhikshus. At that time, a Bhikshu accused another Bhikshu of offenses seen, heard, or suspected. When the accusation was made, that Bhikshu answered with other words and became angry. The Buddha told the Bhikshus: 'You should carefully question that person. That person is of no use in the Buddha-dharma (teachings of the Buddha), and cannot increase good qualities, just as in a farmer's field, rice seedlings and weeds grow together. The seedlings and leaves are similar and difficult to distinguish, thus causing obstruction, until the crops mature, then you know they are different from the grain. Once you know they are not grain, you should uproot them. Why? Because you fear they will harm the good seedlings. Bhikshus are also like this. The behavior of evil Bhikshus, their walking, standing, sitting, and lying down, their carrying of robes and bowls, are indistinguishable from good Bhikshus, until their offenses are revealed. When their offenses are revealed, then you know the weeds among the Bhikshus. Once you know they are different, the Sangha should come together and banish them. Why? Because you fear they will obstruct the good Bhikshus. For example, when a farmer processes grain, he winnows it against the wind. The good grain remains below, and the chaff is blown away by the wind. Why? Because you fear it will contaminate the good grain. In this way, the behavior of evil Bhikshus, their coming and going, are indistinguishable from good Bhikshus, until their offenses are revealed. When their offenses are revealed, then you know the filth and evil of the chaff among the Bhikshus. Once you know it, the Sangha should come together and banish them. For example, if someone needs wood to make a well curb, he comes out of the city, holding a sharp axe, and goes to the forest, knocking on all the trees. If it is solid wood, the sound is firm; if it is hollow wood, the sound is empty and scattered. And the roots, stems, branches, and leaves of those hollow trees are no different from those of solid trees, until you knock on them, then you know the inside is hollow. Once you know the inside is hollow, you immediately chop it down, cut off the branches and leaves, first remove the rough bark, and then carefully plane it, making it clean inside and out, to make a well curb. In this way, the behavior of evil Bhikshus, their coming and going, their carrying of robes and bowls, their dignity'
儀如善比丘不異，乃至不出罪；時既出其罪，方知沙門中垢穢稊稗空樹。若知已，即應和合作滅擯。何以故？恐妨害善比丘故。」而說偈言：
「同住知性行， 嫉妒喜嗔恚， 人中說善語， 屏處造非法， 方便作妄語， 明者能覺知， 稊稗應除棄， 及以空中樹。 自說是沙門， 虛妄應滅擯， 已作滅擯竟， 行惡非法者。 清凈者共住， 當知是光顯， 和合共滅擯， 和合盡苦際。」
佛說如是，諸比丘聞，歡喜信樂受持。
僧羯磨卷下
【現代漢語翻譯】 現代漢語譯本： 『如同善良的比丘一樣，（惡比丘）不會表現出任何不同，甚至不會承認自己的罪過；只有當他的罪行被揭露之後，人們才會發現僧團中存在著污垢、秕糠和空心樹木般的惡人。如果發現了這樣的人，就應該團結一致地將其驅逐出去。為什麼呢？因為害怕他們妨礙善良的比丘。』佛陀於是說了以下偈語： 『共同居住才能瞭解彼此的品性行為，（惡人）心中充滿嫉妒、喜歡嗔怒和怨恨，當著眾人的面說好聽的話，背地裡卻做著非法的勾當，善於編造虛假的謊言，明智的人能夠覺察到這些。應該清除像秕糠和空心樹木一樣的人。（惡人）自稱是沙門（Shramana，修行者），對於這種虛偽的人應該驅逐出去，已經完成驅逐之後，那些行為邪惡、不合法的人（就無法再危害僧團）。與清凈的人共同居住，應當知道這是光明顯耀的，團結一致地驅逐惡人，團結一致才能達到脫離苦難的彼岸。』 佛陀這樣說完，眾比丘聽了之後，都歡喜信受並奉行。 《僧羯磨卷下》
【English Translation】 English version: 『Just like a virtuous Bhikshu (monk), (the evil Bhikshu) shows no difference, even to the point of not admitting their offenses; only when their offenses are revealed, people will realize that there are defilements, husks, and empty trees-like evil people in the Sangha (monastic community). If such a person is discovered, they should be expelled in harmony. Why? Because it is feared that they will hinder the virtuous Bhikshus.』 The Buddha then spoke the following verses: 『Living together allows one to know each other's character and behavior, (the evil person) is full of jealousy, likes anger and resentment, speaks pleasant words in front of people, but secretly does illegal things, is good at fabricating false lies, and wise people can perceive these. Those who are like husks and empty trees should be removed. (The evil person) claims to be a Shramana (ascetic), and such hypocrites should be expelled. After the expulsion is completed, those who act evilly and illegally (will no longer be able to harm the Sangha). Living with pure people, one should know that this is bright and glorious, expelling evil people in harmony, and only in harmony can one reach the other shore of liberation from suffering.』 After the Buddha said this, the Bhikshus (monks) listened, and all rejoiced, believed, and upheld it. Sanghakarma Volume II (end)