T40n1810_尼羯磨
大正藏第 40 冊 No. 1810 尼羯磨
No. 1810 [cf. Nos. 1432, 1434, 1808]
尼羯磨捲上(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；波離事興，振隤網而幽贊。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，亟歷炎涼，庶無大過誤耳。然自古諸德取解不同，定僧羯磨，總有四本。其中與僧同者，不別條錄；其不同者，各以類分。隋朝愿律師，總定二部羯磨，僧尼各別兩卷流行(或有傳人，輒分尼法，作其三卷)。復有宋代求那跋摩，簡尼別行，整合一卷。素乃于諸家撰集，莫不研尋，校理求文，抑多乖舛。遂以不敏，總述尼法，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
【現代漢語翻譯】 現代漢語譯本 《尼羯磨》捲上 (附序，出自《四分律》)
西太原寺沙門懷素 輯
追溯往昔，鹿苑（Mrigadava，佛陀初轉法輪之地）龍城（此處指佛陀的教化之地），開啟了尸羅（Śīla，戒律）的微妙足跡；象巖（Gajasila）鷲嶺（Grdhrakuta，靈鷲山），闡明了解脫的玄妙宗旨。於是，三千大千世界（Trisahasra-Mahasahasra-lokadhatu），從清涼中獲得解脫，脫離火宅（比喻充滿煩惱的世間）；天上天下，乘坐戒律的木筏，超越迷途的津渡。僧團內部因此繁榮昌盛，外部的信徒也因此安樂。後來，韜光養晦的細㲲（指精通律藏者），有了多聞折軸（比喻學識淵博但無法施展）的憂慮；掩蓋正法的精微言論，很少見到浮囊（比喻可以依靠的教法）的穩固。於是有飲光（迦葉波佛，Kasyapa Buddha）顯現，在斷絕紐帶（指佛法衰微）時虛心求法；波離（Upali，優波離尊者）的事蹟興起，在頹敗的法網中默默讚揚。智慧的火炬因此重新明亮，戒律之海由此再次清澈。戒律的教義是如此弘大深遠，實在難以全部列舉。這《羯磨》（Karma，業）的意義，是紹隆佛法的正當途徑，匡正護持佛法的宏偉規範，宗脈歸於五篇（五種戒律類別），源頭起于《四分律》（Dharmaguptaka Vinaya），實在是菩提（Bodhi，覺悟）的關鍵，是通往涅槃（Nirvana，寂滅）的必經之路。
我懷素以敏銳的思考和年輕的精力，專注于這些宗旨，渺小地觀察至高的教義，考察義理的途徑，多次經歷寒暑，希望沒有大的錯誤。然而自古以來，各位德高望重的僧人對羯磨的理解不同，對僧團的羯磨，總共有四個版本。其中與僧團相同的，不另外單獨記錄；其中不同的，各自按照類別區分。隋朝的愿律師，總共制定了兩部羯磨，僧人和尼眾各有不同的兩卷流行（或者有傳人，就將尼眾的法，分為三卷）。又有宋代的求那跋摩（Gunavarman），簡化尼眾的羯磨，單獨成一卷。我於是對各家的著作進行收集，沒有不研究的，校對整理文字，但發現很多錯誤。於是以我的不敏，總述尼眾的法，分為三卷，整理成一部，希望沒有增減，以適應時機，只取現成的文字，不敢隨意穿鑿。只希望……
【English Translation】 English version Nikarama Volume 1 (with Preface, Excerpted from the Dharmaguptaka Vinaya)
Compiled by Shramana Huaishu of Xitaiyuan Temple
Tracing back to the past, Mrigadava (Deer Park, the place where the Buddha first turned the Wheel of Dharma) and the Dragon City (referring to the Buddha's teaching realm) initiated the subtle footprints of Śīla (moral discipline); Gajasila (Elephant Rock) and Grdhrakuta (Vulture Peak) elucidated the profound essence of liberation. Thus, the Trisahasra-Mahasahasra-lokadhatu (three-thousandfold great thousand world system) attained liberation from coolness, escaping the burning house (a metaphor for the world filled with afflictions); beings above and below traversed the ford of delusion by riding the raft of precepts. The Sangha flourished internally, and external followers found peace and happiness because of this. Later, the subtle 㲲 (referring to those proficient in the Vinaya) who concealed their true abilities had the worry of 'extensive learning breaking the axle' (a metaphor for vast knowledge unable to be applied); the subtle words of the correct Dharma were obscured, and the stability of the 'floating bladder' (a metaphor for reliable teachings) was rarely seen. Thereupon, 'Drinking Light' (Kasyapa Buddha) appeared, seeking the Dharma with humility when the ties were severed (referring to the decline of the Dharma); the deeds of Upali arose, silently praising amidst the decaying net of Dharma. The torch of wisdom was thus rekindled, and the sea of precepts was cleansed once more. The teachings of the Vinaya are so vast and profound that it is truly difficult to enumerate them all. The meaning of this 'Karma' (action, deed) is the proper path to propagate the Dharma, the grand norm to rectify and protect the Dharma, its lineage belonging to the five sections (five categories of precepts), its origin arising from the Dharmaguptaka Vinaya, truly the key to Bodhi (enlightenment), and the necessary passage to Nirvana (liberation).
I, Huaishu, with keen thought and youthful energy, focused on these tenets, humbly observing the supreme teachings, examining the paths of righteousness, experiencing many seasons, hoping to avoid major errors. However, since ancient times, various virtuous monks have had different understandings of Karma, and there are a total of four versions of Karma for the Sangha. Among them, those that are the same as the Sangha are not recorded separately; those that are different are classified according to their categories. The Vinaya Master Yuan of the Sui Dynasty formulated a total of two Karma, with separate volumes for monks and nuns circulating (or there are successors who divide the Dharma for nuns into three volumes). Furthermore, Gunavarman of the Song Dynasty simplified the Karma for nuns, compiling it into a single volume. I then collected the works of various schools, studying them all, proofreading and organizing the texts, but found many errors. Therefore, with my inadequacy, I summarized the Dharma for nuns, dividing it into three volumes, organizing it into one part, hoping there would be no additions or subtractions, to adapt to the times, only taking the existing texts, not daring to make arbitrary interpretations. Only hoping...
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？(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？若為比丘尼作羯磨，比丘不得滿數亦不得呵、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
【現代漢語翻譯】 愿持戒的僧人，他們的德行如同日月般光輝照耀；即使如小草般微弱，也能傳承美德，與天地同存。後世的讀者，當知曉此宏願。
方便篇 第一
僧眾集會？（律藏中說：『應當來的人都來。』又說：『僧眾有四種，四人僧、五人僧、十人僧、二十人僧。』四人僧，除了受大戒（Upasampadā，比丘戒）、自恣（Pavarana，僧眾于雨季安居結束時互相檢舉過失的儀式）、出罪（expiation of offenses）之外，其餘一切羯磨（Kamma，僧團事務）都可以做。五人僧，除了在中國受大戒、出罪之外，其餘一切羯磨都可以做。十人僧，除了出罪之外，其餘一切羯磨都可以做。二十人僧，一切羯磨都可以做；更何況超過二十人。如果隨四種僧眾的任何一種，缺少一人，作法不成，即為非法、非毗尼（Vinaya，戒律）。）
和合？（律藏中說：『同一羯磨和合在一處，不來的人囑託授權，在場的人應當呵責的就呵責。』又說：『五種情況應當和合：如果如法應當和合、如果默然任之、如果給予同意、如果從可信的人那裡聽到、如果先前在僧眾中默然而坐，像這樣五件事應當和合。』）
未受大戒者出去？（律藏中說：『不應當在未受大戒的人面前作羯磨、說戒。』又說：『允許未受大戒的人離開，其餘的人在前面作羯磨、說戒。』又說：『有四種滿數：有人得到滿數不應當呵責、有人沒有得到滿數應當呵責、有人沒有得到滿數也不應當呵責、有人得到滿數也應當呵責。』什麼人得到滿數不應當呵責？如果為僧人作呵責羯磨（censure Kamma）、擯羯磨（banishment Kamma）、依止羯磨（dependence Kamma）、遮止不前往白衣家羯磨（preventing from going to laypeople's homes Kamma）。什麼人沒有得到滿數應當呵責？如果想要受大戒的人。什麼人沒有得到滿數也不應當呵責？如果為比丘尼作羯磨，比丘沒有得到滿數也不應當呵責、式叉摩那（Siksamana，沙彌尼到比丘尼之間的過渡階段）、沙彌（Sramanera，出家男眾）、沙彌尼（Sramanerika，出家女眾）、如果說犯邊罪等十三種人、如果被舉罪、如果被滅擯、如果應當被滅擯、如果別住、如果在戒
【English Translation】 May the light of precepts shine ever brighter, equaling the sun and moon in brilliance; may the fragrance of virtue spread even from the smallest blade of grass, enduring as long as heaven and earth. May future readers understand this aspiration.
Chapter 1: Expedient Means
A gathering of the Sangha? (The Vinaya states: 'Those who should come, should come.' It also states: '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 can perform all Kamma (Kamma, monastic procedures) except for the Upasampadā (Upasampadā, higher ordination), Pavarana (Pavarana, invitation), and the expiation of offenses. A Sangha of five can perform all Kamma except for the Upasampadā in central regions and the expiation of offenses. A Sangha of ten can perform all Kamma except for the expiation of offenses. A Sangha of twenty can perform all Kamma; how much more so if there are more than twenty. If any of these four types of Sangha is short by even one person, the procedure is invalid, unlawful, and not in accordance with the Vinaya (Vinaya, monastic rules).')
Harmony? (The Vinaya states: 'The same Kamma should be performed harmoniously in one place; those who cannot attend should give their consent, and those who are present should be reproved if they deserve it.' It also states: 'Five conditions should be harmonious: if it is lawful to be harmonious, if one remains silent and allows it, if one gives consent, if one hears from a trustworthy person, if one was previously sitting silently in the Sangha; these five things should be harmonious.')
Those who have not received higher ordination, leave? (The Vinaya states: 'One should not perform Kamma or recite the precepts in the presence of those who have not received higher ordination.' It also states: 'Allow those who have not received higher ordination to leave, and the rest should perform Kamma and recite the precepts in front.' It also states: 'There are four types of full quorum: some who have a full quorum should not be reproved, some who do not have a full quorum should be reproved, some who do not have a full quorum should not be reproved, and some who have a full quorum should be reproved.' Who are those who have a full quorum and should not be reproved? Those for whom a censure Kamma (censure Kamma), banishment Kamma (banishment Kamma), dependence Kamma (dependence Kamma), or preventing from going to laypeople's homes Kamma (preventing from going to laypeople's homes Kamma) is being performed. Who are those who do not have a full quorum and should be reproved? Those who wish to receive higher ordination. Who are those who do not have a full quorum and should not be reproved? If Kamma is being performed for a Bhikkhuni (Bhikkhuni, female monastic), a Bhikkhu (Bhikkhu, male monastic) who does not have a full quorum should not be reproved, a Siksamana (Siksamana, female novice undergoing training), a Sramanera (Sramanera, male novice), a Sramanerika (Sramanerika, female novice), if it is said that they have committed a border offense, etc., thirteen types of people, if they have been suspended, if they have been banished, if they should be banished, if they are on separate probation, if they are under the precepts
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？若善比丘尼同一界住，不以神足在空、不隱沒、不離見聞處、乃至語傍人。)
不來諸比丘尼說欲及清凈？(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，應更與餘者欲。若至中道、若至僧中亦如是。若廣說欲者，應至傳欲人所，具儀作如是言：)
大姊一心念！我某甲比丘尼，如法僧事，與欲清凈。(爾時持欲比丘尼自有事起，不及詣僧者，聽轉欲與餘人。轉時應云：)
大姊一心念！我某甲比丘尼與某甲比丘尼，受欲清凈。彼及我身，如法僧事，與欲清凈。(持欲比丘尼至僧說時，若能記識姓名者，對僧一一稱名說云：)
大姊僧聽！某甲比丘尼、某甲比丘尼，如法僧事，與欲清凈。(若不能記姓名，但
【現代漢語翻譯】 現代漢語譯本： 場地上，如果比丘尼使用神足通在空中，或者隱身，或者離開能見能聞的地方，或者正在為僧團處理事務（羯磨，指僧團的各種事務），什麼樣的人給予的同意才算有效，又有什麼情況下會被呵責呢？如果一位具足戒的比丘尼與僧團在同一區域居住，沒有使用神足通在空中，沒有隱身，沒有離開能見能聞的地方，（即使）只是和旁邊的人說話，（她的同意也是有效的）。
不來的比丘尼如何表達同意和清凈呢？（除非是結界，不得單獨表達同意，同意必須和清凈一起表達。如果是自恣的時候，應該說『我給予同意進行自恣』。如果有關於佛法僧的事情、生病的事情、看護病人的緣由，允許給予同意。律典中說：給予同意有五種方式：如果說『我給你同意』，如果說『我說同意』，如果說『為我說同意』，如果顯現身體的姿態表示同意，如果詳細說明給予同意。如果不顯現身體的姿態，不口頭表達同意，就不算給予同意，應該重新給予其他人同意。如果持同意的人接受同意后就去世了，或者去了其他地方，或者還俗了，或者加入了外道團體，或者加入了其他部派的僧團，或者到了戒場上，或者天亮了，或者自己說犯了邊罪等十三種情況，或者被舉罪，或者被驅逐，或者應該被驅逐，或者使用神足通在空中，或者離開能見能聞的地方，都不算給予同意，應該重新給予其他人同意。如果在半路上，或者到了僧團中，也是一樣。如果詳細說明給予同意，應該到傳達同意的人那裡，具足威儀，這樣說：）
大姐一心念！我某甲（比丘尼的名字）比丘尼，爲了如法的僧團事務，給予同意和清凈。（這時，持同意的比丘尼自己有事發生，來不及到僧團，允許將同意轉給其他人。轉達時應該說：）
大姐一心念！我某甲（比丘尼的名字）比丘尼將給予某甲（比丘尼的名字）比丘尼的同意，轉達給你，是清凈的。她和我自己，爲了如法的僧團事務，給予同意和清凈。（持同意的比丘尼到僧團說的時候，如果能記住姓名，就對著僧團一一稱名說：）
大姐們，僧團請聽！某甲（比丘尼的名字）、某甲（比丘尼的名字），爲了如法的僧團事務，給予同意和清凈。（如果不能記住姓名，就……）
【English Translation】 English version: In the assembly, if a Bhikkhuni (female monastic) uses heriddhi (supernatural power) in the sky, or disappears, or is out of sight and hearing, or is performing Kamma (ecclesiastical acts), what kind of person's consent is valid, and under what circumstances will she be reproached? If a virtuous Bhikkhuni lives in the same boundary, not using heriddhi in the sky, not disappearing, not out of sight and hearing, (even if) she is just talking to someone nearby, (her consent is valid).
How do absent Bhikkhunis express their consent and purity? (Except for boundary demarcation, consent cannot be expressed alone; consent must be expressed together with purity. If it is Pavarana (invitation), it should be said, 'I give my consent for Pavarana.' If there are matters concerning the Buddha, Dharma, Sangha, illness, or caregiving, consent is allowed. The Vinaya (monastic rules) says: There are five ways to give consent: if one says, 'I give you consent,' if one says, 'I say consent,' if one says, 'Say consent for me,' if one shows a bodily gesture of consent, if one explains in detail giving consent. If one does not show a bodily gesture and does not verbally express consent, it is not considered giving consent, and consent should be given to someone else. 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 of the Sangha, or goes to the ordination platform, or it dawns, or one says that one has committed a border offense, etc., thirteen situations, or is under suspension, or is expelled, or should be expelled, or uses heriddhi in the sky, or is out of sight and hearing, it is not considered giving consent, and consent should be given to someone else. If it is halfway, or in the Sangha, it is the same. If explaining in detail giving consent, one should go to the person conveying the consent, with proper decorum, saying thus:)
Elder Sister, pay attention! I, Bhikkhuni (name), for lawful Sangha matters, give consent and purity. (At this time, if the Bhikkhuni holding the consent has something happen and cannot go to the Sangha, she is allowed to transfer the consent to someone else. When transferring, she should say:)
Elder Sister, pay attention! I, Bhikkhuni (name), transfer the consent given to Bhikkhuni (name) to you, it is pure. She and myself, for lawful Sangha matters, give consent and purity. (When the Bhikkhuni holding the consent speaks to the Sangha, if she can remember the names, she should say each name to the Sangha:)
Elder Sisters, may the Sangha listen! Bhikkhuni (name), Bhikkhuni (name), for lawful Sangha matters, give consent and purity. (If one cannot remember the names, then...)
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。白二羯磨，如白法作白，如羯磨法作羯磨；白四亦爾；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，盡共集一處，不聽受欲。是中舊住比丘尼應唱大界四方相，若東方有山稱山，有塹稱塹，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。伹結界處不得二界相接，應留中間，亦不得隔駃流水結，除常有橋船。唱相之法，應起禮僧，白言：)
大姊僧聽！我舊住比丘尼某甲(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，乃至三說訖。
【現代漢語翻譯】 現代漢語譯本： 云：『眾多』。如果受慾望的人，無論是睡著、入定、遺忘，或者不是故意這樣做，這被稱為與慾望相應；如果是故意不說，則犯突吉羅（Dukkata，輕罪）。
僧團現在要做什麼？（所要做的事情有三種：一是情事，例如接受懺悔等；二是非情事，例如結各種界；三是情非情事，例如處分、離衣等。現在要做的事情委託僧團衡量決定，所以需要對大眾詢問他們要做什麼。）
某個羯磨（Karma，業）。（羯磨就其體性而言只有三種，即：單白羯磨、白二羯磨、白四羯磨。《律藏》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。白二羯磨，如白法作白，如羯磨法作羯磨；白四羯磨也是如此；這才是如法、如毗尼的羯磨。這種方便之法普遍適用於其他各種法事，只有結界除外，缺少任何環節都不能成功。）
結界篇第二
結大界法（《律藏》說：應當鋪設座位，應當敲打犍椎（Ghaṇṭā，鐘），全部聚集在一處，不允許接受欲。這裡舊住的比丘尼應該唱大界四方的相，如果東方有山就稱山，有塹就稱塹，如果是城、疆界、園林、池塘、樹木、石頭、垣墻、神廟；如同東方的相，其餘各方也是如此。但是結界的地方不得使兩個界的相接，應該在中間留有空隙，也不得隔著湍急的流水結界，除非有常設的橋樑或船隻。唱相的方法，應該起身向僧團行禮，稟告說：）
大姊，請僧團聽！我舊住的比丘尼某甲（如果不是舊住，而是認識界限的人唱，應該去掉『舊住』二字），為僧團唱大界四方的相。（稟告完畢后應該唱，即從東南角等依次唱，乃至三次說完。）
【English Translation】 English version: It is said, 'Many.' If a person subject to desires, whether sleeping, in meditation, forgetful, or not intentionally doing so, this is called being in accordance with desire; if intentionally not speaking, it is a Dukkata (minor offense).
What is the Sangha (community) doing now? (There are three kinds of things to be done: first, matters of emotion, such as receiving confession, etc.; second, non-emotional matters, such as establishing various boundaries; third, matters that are both emotional and non-emotional, such as assigning duties, separating robes, etc. The matter to be done is entrusted to the Sangha to deliberate and decide, so it is necessary to ask the assembly what they are doing.)
A certain Karma (action). (Karma, in its essence, is only of three kinds, namely: single announcement, announcement twice, announcement four times. The Vinaya (code of conduct) says: There are seven kinds of Karma that should not be done: unlawful and non-Vinaya Karma, unlawful separate assembly Karma, unlawful harmonious assembly Karma, lawful separate assembly Karma, lawful similar separate assembly Karma, lawful similar harmonious assembly Karma, and Karma of incessant rebuke. Karma that is in accordance with the Dharma (teachings) and the Vinaya should be done. For Karma with two announcements, the announcement is made according to the Dharma, and the Karma is performed according to the Karma method; the same applies to Karma with four announcements; this is Karma that is in accordance with the Dharma and the Vinaya. This expedient method applies to all other Dharma practices, except for establishing boundaries, where any missing step will result in failure.)
Chapter Two: Establishing Boundaries
The method of establishing a great boundary (The Vinaya says: Seats should be arranged, the Ghaṇṭā (bell) should be struck, and all should gather in one place, without allowing the acceptance of desire. Here, the long-term resident Bhikkhuni (nun) should recite the characteristics of the great boundary in the four directions, naming a mountain if there is one in the east, a trench if there is one, or a city, border, garden, forest, pond, tree, stone, wall, or shrine; as with the characteristics of the east, so it is with the other directions. However, the places where boundaries are established should not have two boundaries touching each other, and a space should be left in between, nor should a boundary be established across a rapid stream, unless there is a permanent bridge or boat. The method of reciting the characteristics is to rise and bow to the Sangha, and announce:)
Venerable sisters, may the Sangha listen! I, Bhikkhuni so-and-so, a long-term resident (if not a long-term resident, but someone who knows the boundaries is reciting, the words 'long-term resident' should be omitted), am reciting the characteristics of the great boundary in the four directions for the Sangha. (After announcing, one should recite, starting from the southeast corner, etc., and continuing until finished after three recitations.)
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。)
大姊僧聽(逖徑反)！此住處比丘尼，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。
大姊僧聽！此住處比丘尼，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。誰諸大姊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(諸比丘尼或欲廣作界及狹作者，佛聽先解前界，然後欲廣狹作從意。當作白二羯磨解，應如是作。)
大姊僧聽！今此住處比丘尼，同一住處，同一說戒。若僧時到，僧忍聽，解界。白如是。
大姊僧聽！此住處比丘尼，同一住處，同一說戒，今解界。誰諸大姊忍僧同一住處，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(若二住處別利養別說戒，諸比丘尼欲結共一說戒共一利養界。佛聽各自解界，然後白二結。當敷座等，如前。應如是作。)
大姊僧聽！如所說界相，若僧時到，僧忍聽，今僧
【現代漢語翻譯】 現代漢語譯本： （在僧團中，能夠勝任羯磨（karma，業）的人，無論是上座（長老），還是次座（資歷較淺者），無論是誦律者，還是不誦律者，都應當這樣做。）
大姊僧團聽！（「聽」字發音為「逖徑」）此住處的比丘尼（bhikkhuni，女出家人），宣唱四方大界的界相。如果僧團認為時機已到，僧團容忍聽取，僧團現在於此四方界相內結大界，成為同一住處，一同說戒。稟白如上。
大姊僧團聽！此住處的比丘尼，宣唱四方大界的界相。僧團現在於此四方界相內結大界，成為同一住處，一同說戒。哪位大姊容忍僧團於此四方界相內結大界，成為同一住處，一同說戒的，請默然；誰不容忍的，請說出來。僧團已經容忍於此四方界相內，成為同一住處，一同說戒，結大界完畢。僧團容忍，因為默然的緣故，此事就這樣保持。
解大界法（諸位比丘尼或者想要擴大或縮小界限，佛允許先解除之前的界限，然後想要擴大或縮小，隨自己的意願。應當作白二羯磨來解除，應當這樣做。）
大姊僧團聽！現在此住處的比丘尼，成為同一住處，一同說戒。如果僧團認為時機已到，僧團容忍聽取，解除界限。稟白如上。
大姊僧團聽！此住處的比丘尼，成為同一住處，一同說戒，現在解除界限。哪位大姊容忍僧團成為同一住處，一同說戒，解除界限的，請默然；誰不容忍的，請說出來。僧團已經容忍聽取成為同一住處，一同說戒，解除界限完畢。僧團容忍，因為默然的緣故，此事就這樣保持。
結同一說戒同一利養界法（如果兩個住處分別有不同的利養和不同的說戒，諸位比丘尼想要結成共同一個說戒和共同一個利養的界限。佛允許各自解除界限，然後作白二羯磨來結界。應當鋪設座位等，如前所述。應當這樣做。）
大姊僧團聽！如所說的界相，如果僧團認為時機已到，僧團容忍聽取，現在僧團 English version: (Among the Sangha, whoever is capable of performing Karma (action, deed), whether a senior monk (Elder), a junior monk (Younger), one who recites the Vinaya (rules of monastic discipline), or one who does not recite the Vinaya, should act in this way.)
Sisters, may the Sangha hear! (The pronunciation of 'hear' is 'Tik Jing'.) The bhikkhunis (female monastics) of this dwelling are announcing the boundaries of the great boundary in all four directions. If it is the Sangha's time, may the Sangha consent to listen. The Sangha is now establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together. This is the announcement.
Sisters, may the Sangha hear! The bhikkhunis of this dwelling are announcing the boundaries of the great boundary in all four directions. The Sangha is now establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together. Whoever among the sisters consents to the Sangha establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together, let them be silent. Whoever does not consent, let them speak. The Sangha has consented to establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together. The great boundary is established. The Sangha consents, therefore, because of the silence, this matter is upheld in this way.
The method for dissolving a great boundary (If the bhikkhunis wish to expand or contract the boundary, the Buddha allows them to first dissolve the previous boundary, and then expand or contract it as they wish. It should be dissolved by performing a white double Karma, and it should be done in this way.)
Sisters, may the Sangha hear! Now the bhikkhunis of this dwelling are sharing the same dwelling and reciting the precepts together. If it is the Sangha's time, may the Sangha consent to listen, to dissolve the boundary. This is the announcement.
Sisters, may the Sangha hear! The bhikkhunis of this dwelling are sharing the same dwelling and reciting the precepts together, and are now dissolving the boundary. Whoever among the sisters consents to the Sangha sharing the same dwelling, reciting the precepts together, and dissolving the boundary, let them be silent. Whoever does not consent, let them speak. The Sangha has consented to listening to sharing the same dwelling, reciting the precepts together, and dissolving the boundary. The boundary is dissolved. The Sangha consents, therefore, because of the silence, this matter is upheld in this way.
The method for establishing a boundary for sharing the same recitation of precepts and the same benefits (If two dwellings have separate benefits and separate recitations of precepts, and the bhikkhunis wish to establish a boundary for sharing the same recitation of precepts and the same benefits, the Buddha allows them to dissolve their respective boundaries, and then perform a white double Karma to establish the boundary. Seating arrangements, etc., should be as before. It should be done in this way.)
Sisters, may the Sangha hear! Regarding the boundary as described, if it is the Sangha's time, may the Sangha consent to listen. Now the Sangha
【English Translation】 (Among the Sangha, whoever is capable of performing Karma (action, deed), whether a senior monk (Elder), a junior monk (Younger), one who recites the Vinaya (rules of monastic discipline), or one who does not recite the Vinaya, should act in this way.) Sisters, may the Sangha hear! (The pronunciation of 'hear' is 'Tik Jing'.) The bhikkhunis (female monastics) of this dwelling are announcing the boundaries of the great boundary in all four directions. If it is the Sangha's time, may the Sangha consent to listen. The Sangha is now establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together. This is the announcement. Sisters, may the Sangha hear! The bhikkhunis of this dwelling are announcing the boundaries of the great boundary in all four directions. The Sangha is now establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together. Whoever among the sisters consents to the Sangha establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together, let them be silent. Whoever does not consent, let them speak. The Sangha has consented to establishing a great boundary within these four directional boundaries, sharing the same dwelling and reciting the precepts together. The great boundary is established. The Sangha consents, therefore, because of the silence, this matter is upheld in this way. The method for dissolving a great boundary (If the bhikkhunis wish to expand or contract the boundary, the Buddha allows them to first dissolve the previous boundary, and then expand or contract it as they wish. It should be dissolved by performing a white double Karma, and it should be done in this way.) Sisters, may the Sangha hear! Now the bhikkhunis of this dwelling are sharing the same dwelling and reciting the precepts together. If it is the Sangha's time, may the Sangha consent to listen, to dissolve the boundary. This is the announcement. Sisters, may the Sangha hear! The bhikkhunis of this dwelling are sharing the same dwelling and reciting the precepts together, and are now dissolving the boundary. Whoever among the sisters consents to the Sangha sharing the same dwelling, reciting the precepts together, and dissolving the boundary, let them be silent. Whoever does not consent, let them speak. The Sangha has consented to listening to sharing the same dwelling, reciting the precepts together, and dissolving the boundary. The boundary is dissolved. The Sangha consents, therefore, because of the silence, this matter is upheld in this way. The method for establishing a boundary for sharing the same recitation of precepts and the same benefits (If two dwellings have separate benefits and separate recitations of precepts, and the bhikkhunis wish to establish a boundary for sharing the same recitation of precepts and the same benefits, the Buddha allows them to dissolve their respective boundaries, and then perform a white double Karma to establish the boundary. Seating arrangements, etc., should be as before. It should be done in this way.) Sisters, may the Sangha hear! Regarding the boundary as described, if it is the Sangha's time, may the Sangha consent to listen. Now the Sangha
於此處、彼處，結同一說戒，同一利養界。白如是。
大姊僧聽！如所說界相，今僧於此處、彼處，結同一說戒，同一利養界。誰諸大姊忍僧於此處、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(若二住處別說戒別利養，欲得同一說戒別利養。先各自解界，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(若二住處別說戒別利養，諸比丘尼欲得別說戒同一利養，欲守護住處故。佛聽白二結，應如是作。)
大姊僧聽！若僧時到，僧忍聽，今僧於此、彼住處，結別說戒，同一利養，為欲守護住處故。白如是。
大姊僧聽！今僧於此、彼住處，結別說戒，同一利養，為守護住處故。誰諸大姊忍僧於此、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(若有四人、或五人、十人、二十人羯磨事起，是中大眾數集疲極。佛聽結戒場，稱四方小界
【現代漢語翻譯】 現代漢語譯本 在此處、彼處，共同設立同一說戒（Uposatha，布薩）和同一利養（profit, benefit）的區域。稟告如上。
大姊（elder nuns）僧團請聽！如所說區域的界限，現在僧團在此處、彼處，共同設立同一說戒和同一利養的區域。哪位大姊能夠容忍僧團在此處、彼處，共同進行同一說戒，獲得同一利養，就保持沉默；誰不能容忍就請說出來。僧團已經容忍在此處、彼處，共同進行同一說戒，獲得同一利養，結界完畢。僧團容忍，因為沉默的緣故，此事就這樣決定。
設立同一說戒但不同利養區域的方法（如果兩個住處分別進行說戒，分別獲得利養，想要共同進行同一說戒但利養不同。先各自解除區域的界限，然後設立。設立的方法與之前相同，唯獨更改一句說：『同一說戒但不同利養。』稟告如上。）
設立不同說戒但同一利養區域的方法（如果兩個住處分別進行說戒，分別獲得利養，各位比丘尼想要分別進行說戒但獲得同一利養，爲了守護住處。佛允許通過白二羯磨（formal act requiring one announcement and one motion）來設立，應當這樣做。）
大姊僧團請聽！如果僧團時機已到，僧團容忍聽取，現在僧團在此處、彼處住處，設立不同說戒，但同一利養，爲了守護住處的緣故。稟告如上。
大姊僧團請聽！現在僧團在此處、彼處住處，設立不同說戒，但同一利養，爲了守護住處的緣故。哪位大姊能夠容忍僧團在此處、彼處住處，設立不同說戒，但同一利養，爲了守護住處的緣故，就保持沉默；誰不能容忍就請說出來。僧團已經容忍在此處、彼處住處，設立不同說戒，但同一利養，爲了守護住處的緣故完畢。僧團容忍，因為沉默的緣故，此事就這樣決定。（此條以及前兩條，律典中沒有解除的方法，如果想要解除，參照設立的方法反過來解除，反過來相應地理解。）
設立戒場的方法（如果有四人、或五人、十人、二十人需要進行羯磨事宜，其中大眾聚集人數眾多感到疲憊。佛允許設立戒場，稱為四方小界（small boundary in all four directions）。
【English Translation】 English version Here and there, establishing a boundary for the same Uposatha (布薩, observance day) and the same benefits (利養, profit, benefit). Report as such.
Listen, venerable Sangha (僧團, monastic community) of elder nuns! As for the boundaries of the area mentioned, now the Sangha here and there is jointly establishing an area for the same Uposatha and the same benefits. Whoever among the elder nuns can tolerate the Sangha here and there jointly performing the same Uposatha and receiving the same benefits, let them remain silent; whoever cannot tolerate it, let them speak. The Sangha has already tolerated the joint performance of the same Uposatha and the receipt of the same benefits here and there, the establishment of the boundary is complete. The Sangha tolerates it, because of the silence, this matter is thus decided.
The method for establishing a boundary for the same Uposatha but different benefits (If two residences separately perform the Uposatha and separately receive benefits, wanting to jointly perform the same Uposatha but with different benefits. First, each dissolves the boundary of their area, and then establishes it. The method of establishment is the same as before, only changing one sentence to say: 'The same Uposatha but different benefits.' Report as such.)
The method for establishing a boundary for different Uposatha but the same benefits (If two residences separately perform the Uposatha and separately receive benefits, the Bhikkhunis (比丘尼, nuns) wanting to separately perform the Uposatha but receive the same benefits, for the sake of protecting the residence. The Buddha allows establishing it through a 'white two kamma' (白二羯磨, formal act requiring one announcement and one motion), it should be done like this.)
Listen, venerable Sangha of elder nuns! If the time is right for the Sangha, may the Sangha tolerate listening, now the Sangha here and there at the residences, establishes different Uposatha, but the same benefits, for the sake of protecting the residences. Report as such.
Listen, venerable Sangha of elder nuns! Now the Sangha here and there at the residences, establishes different Uposatha, but the same benefits, for the sake of protecting the residences. Whoever among the elder nuns can tolerate the Sangha here and there at the residences, establishing different Uposatha, but the same benefits, for the sake of protecting the residences, let them remain silent; whoever cannot tolerate it, let them speak. The Sangha has already tolerated the establishment of different Uposatha, but the same benefits, here and there at the residences, for the sake of protecting the residences, it is complete. The Sangha tolerates it, because of the silence, this matter is thus decided. (This and the previous two, the Vinaya (律典, monastic code) does not have a method for dissolving, if wanting to dissolve, refer to the method of establishing and reverse it, understand it accordingly.)
The method for establishing a 'kamma ground' (戒場, place for monastic acts) (If there are four people, or five people, ten people, twenty people needing to perform 'kamma' (羯磨, monastic acts), among them the large gathering of people feels tired. The Buddha allows establishing a 'kamma ground', called a 'small boundary in all four directions' (四方小界).
相，若安杙、若石、若疆畔作齊限。是中結者，安三重摽相：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。)
大姊僧聽！此住處比丘尼，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。
大姊僧聽！此住處比丘尼，稱四方小界相。僧今於此四方小界相內結戒場。誰諸大姊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：)
大姊僧聽！此住處比丘尼戒場。若僧時到，僧忍聽，解戒場。白如是。
大姊僧聽！此住處比丘尼戒場，僧今於此解戒場。誰諸大姊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(若有欲受戒者至界外，有比丘尼往遮。佛言：「若有不同意者未出界，聽在界外疾疾一處集結小界。」應如是作。)
大姊僧聽！僧集一處結小界。若僧時到，僧忍聽，結小界。白如是。
大姊僧聽！今此僧一處集結小界。誰諸大姊忍
【現代漢語翻譯】 現代漢語譯本： （設立標誌，如同木樁、石頭，或者在邊界上設定界限。在這些界限中，要設定三重標誌：最裡面的一重是戒場（Sima）相（指戒場的標誌）；中間的一重是大界（Mahasima）內的標誌，這個標誌與戒場相不能重合或並列，應該在中間留出空隙；最外面的一重是大界外的標誌。首先宣告戒場相的設立，宣告的方法如上所述。應該這樣做。）
大姊僧團（Bhikkhuni Sangha）聽著！這個住處的比丘尼（Bhikkhuni），宣告四方小界的界限。如果僧團認為時機已到，請僧團容忍聽取，僧團現在於此四方小界的界限內，結作戒場。稟白如上。
大姊僧團聽著！這個住處的比丘尼，宣告四方小界的界限。僧團現在於此四方小界的界限內結戒場。哪位大姊容忍僧團於此四方相內結戒場者請默然，哪位不容忍者請說出來。僧團已經容忍於此四方相內結作戒場完畢。僧團容忍，因為默然的緣故，這件事就這樣確定了。（接下來宣告大界內外相，宣告和結界的方法如上所述。）
解戒場法（文字省略，沒有解除的方法，如果想要解除，應該反過來說結界的話：）
大姊僧團聽著！這個住處的比丘尼戒場。如果僧團認為時機已到，請僧團容忍聽取，解除戒場。稟白如上。
大姊僧團聽著！這個住處的比丘尼戒場，僧團現在於此解除戒場。哪位大姊容忍僧團於此解除戒場者請默然，哪位不容忍者請說出來。僧團已經容忍於此解除戒場完畢。僧團容忍，因為默然的緣故，這件事就這樣確定了。
難結小界授戒法（如果有人想要受戒來到界外，有比丘尼前去阻止。佛說：『如果有人不同意，還沒有出界，允許在界外迅速聚集一處結小界。』應該這樣做。）
大姊僧團聽著！僧團聚集一處結小界。如果僧團認為時機已到，請僧團容忍聽取，結小界。稟白如上。
大姊僧團聽著！現在這個僧團一處聚集結小界。哪位大姊容忍
【English Translation】 English version: (Establish markers, such as stakes, stones, or set boundaries on the perimeter. Within these boundaries, set up three layers of markers: the innermost layer is the Sima (戒場) (boundary marker of the ordination ground); the middle layer is the boundary within the Mahasima (大界) (great boundary), which must not overlap or adjoin the Sima, and a space should be left in between; the outermost layer is the boundary outside the Mahasima. First, announce the establishment of the Sima, using the method described above. This is how it should be done.)
Venerable Bhikkhuni Sangha (比丘尼僧團), listen! The Bhikkhunis (比丘尼) of this dwelling announce the boundaries of the small Sima in all directions. If the Sangha deems it the right time, may the Sangha consent to listen. The Sangha now establishes the Sima within these boundaries of the small Sima in all directions. The announcement is made as above.
Venerable Bhikkhuni Sangha, listen! The Bhikkhunis of this dwelling announce the boundaries of the small Sima in all directions. The Sangha now establishes the Sima within these boundaries of the small Sima in all directions. Those of you, venerable sisters, who consent to the Sangha establishing the Sima within these boundaries, be silent. Those who do not consent, please speak. The Sangha has consented to establishing the Sima within these boundaries. The Sangha consents, therefore, because of the silence, this matter is thus established. (Next, announce the boundaries inside and outside the Mahasima, and the method of announcing and establishing the boundary is as described above.)
The method for dissolving the Sima (the text is abbreviated, there is no method for dissolving it; if you wish to dissolve it, you should reverse the words of establishing the boundary:)
Venerable Bhikkhuni Sangha, listen! This is the Bhikkhuni Sima of this dwelling. If the Sangha deems it the right time, may the Sangha consent to listen, to dissolve the Sima. The announcement is made as above.
Venerable Bhikkhuni Sangha, listen! This is the Bhikkhuni Sima of this dwelling, and the Sangha now dissolves the Sima here. Those of you, venerable sisters, who consent to the Sangha dissolving the Sima here, be silent. Those who do not consent, please speak. The Sangha has consented to dissolving the Sima here. The Sangha consents, therefore, because of the silence, this matter is thus established.
The method for establishing a small Sima with difficulty for ordination (If someone who wishes to be ordained comes to the outside of the boundary, and a Bhikkhuni goes to prevent them. The Buddha said: 'If there are those who do not agree, and have not yet left the boundary, allow them to quickly gather in one place outside the boundary to establish a small Sima.' This is how it should be done.)
Venerable Bhikkhuni Sangha, listen! The Sangha gathers in one place to establish a small Sima. If the Sangha deems it the right time, may the Sangha consent to listen, to establish a small Sima. The announcement is made as above.
Venerable Bhikkhuni Sangha, listen! Now this Sangha gathers in one place to establish a small Sima. Those of you, venerable sisters, who consent
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(彼不應不解界而去。應如是解。)
大姊僧聽！今眾僧集解界。若僧時到，僧忍聽，解界。白如是。
大姊僧聽！今眾僧集解界。誰諸大姊忍僧集解界者默然，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，隨同和尚等，當下道各集一處結小界說戒。當如是結。)
大姊僧聽！今有爾許比丘尼集。若僧時到，僧忍聽，結小界。白如是。
大姊僧聽！今有爾許比丘尼集結小界。誰諸大姊忍爾許比丘尼集結小界者默然，誰不忍者說。僧已忍爾許比丘尼集結小界竟。僧忍，默然故，是事如是持。
解難結小界說戒法(彼不應不解界而去。應如是解。)
大姊僧聽！今有爾許比丘尼集。若僧時到，僧忍聽，解此處小界。白如是。
大姊僧聽！今有爾許比丘尼集，解此處小界。誰諸大姊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(若有眾多比丘尼，于自恣日，在非村、未結界處道
路行。若和合得自恣者善；若不得和合者，隨所同和尚等，移異處結小界作自恣。應如是作。)
大姊僧聽！諸比丘尼坐處已滿，齊如是比丘尼坐處。若僧時到，僧忍聽，僧今於此處結小界。白如是。
大姊僧聽！齊如是比丘尼坐處，僧於此處結小界。誰諸大姊忍齊如是比丘尼坐處，僧於此處結小界者默然，誰不忍者說。僧已忍齊如是比丘尼坐處，結小界竟。僧忍，默然故，是事如是持。
解難結小界自恣法(彼不應不捨界而去。應如是舍。)
大姊僧聽！齊如是比丘尼坐處。若僧時到，僧忍聽，僧今解此處小界。白如是。
大姊僧聽！齊如是比丘尼坐處，僧今解此處小界。誰諸大姊忍僧齊如是比丘尼坐處，解小界者默然，誰不忍者說。僧已忍齊如是比丘尼坐處，解小界竟。僧忍，默然故，是事如是持。
結不失衣界法(若有比丘尼意欲樂靜，自念「不得離衣宿。」聽結不失衣界白二羯磨。當如是作。)
大姊僧聽！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。
大姊僧聽！此處同一住處，同一說戒，僧今結不失衣界。誰諸大姊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
【現代漢語翻譯】 現代漢語譯本： 路行。如果能夠和諧一致地進行自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）是最好的；如果不能和諧一致，就跟隨與自己意見相同的和尚等，轉移到其他地方結小界（Sima，結界，劃定僧團活動範圍）進行自恣。應該這樣做。 大姊僧聽！比丘尼（Bhikkhuni，女性出家人）的座位已經滿了，就到這裡為止作為比丘尼的座位。如果僧團時間已到，僧團容忍聽取，僧團現在於此處結小界。稟白如是。 大姊僧聽！到這裡為止作為比丘尼的座位，僧團於此處結小界。哪位大姊容忍到這裡為止作為比丘尼的座位，僧團於此處結小界就默然，誰不容忍就說出來。僧團已經容忍到這裡為止作為比丘尼的座位，結小界完畢。僧團容忍，因為默然的緣故，這件事就這樣執行。 解難結小界自恣法（她們不應該不捨棄界限就離開。應該這樣捨棄。） 大姊僧聽！到這裡為止作為比丘尼的座位。如果僧團時間已到，僧團容忍聽取，僧團現在解除此處的小界。稟白如是。 大姊僧聽！到這裡為止作為比丘尼的座位，僧團現在解除此處的小界。哪位大姊容忍僧團到這裡為止作為比丘尼的座位，解除小界就默然，誰不容忍就說出來。僧團已經容忍到這裡為止作為比丘尼的座位，解除小界完畢。僧團容忍，因為默然的緣故，這件事就這樣執行。 結不失衣界法（如果有比丘尼想要安靜，自己想『不能離衣過夜。』聽憑結不失衣界（Acīvaravippavāsa-sīmā，不離衣界）的白二羯磨（Ñattidutiyakamma，一種僧團儀式）。應當這樣做。） 大姊僧聽！此處是同一個住處，同一個說戒（Pāṭimokkha，戒律）。如果僧團時間已到，僧團容忍聽取，結不失衣界。稟白如是。 大姊僧聽！此處是同一個住處，同一個說戒，僧團現在結不失衣界。哪位大姊容忍僧團於此處同一個住處，同一個說戒，結不失衣界就默然，誰不容忍就說出來。僧團已經容忍此處同一個住處，同一個說戒，結不失衣界。
【English Translation】 English version: Going on the road. If it is good to perform Pavarana (the ceremony held at the end of the rainy season retreat) harmoniously; if it is not possible to do so harmoniously, then following the monks and others who agree with you, move to another place to establish a small Sima (boundary, demarcation of the Sangha's activity area) to perform Pavarana. It should be done like this. Sisters, Sangha, listen! The seating area for the Bhikkhunis (female renunciates) is full, let this be the limit of the Bhikkhunis' seating area. If it is time for the Sangha, may the Sangha consent to listen, the Sangha now establishes a small Sima here. Announce thus. Sisters, Sangha, listen! Up to here is the Bhikkhunis' seating area, the Sangha establishes a small Sima here. Which of the sisters consents to the Sangha establishing a small Sima up to here as the Bhikkhunis' seating area, let her be silent; whoever does not consent, let her speak. The Sangha has consented to establishing a small Sima up to here as the Bhikkhunis' seating area. The Sangha consents, therefore, because of the silence, this matter is carried out thus. The method of resolving difficulties and establishing a small Sima for Pavarana (They should not leave without abandoning the boundary. It should be abandoned like this.) Sisters, Sangha, listen! Up to here is the Bhikkhunis' seating area. If it is time for the Sangha, may the Sangha consent to listen, the Sangha now dissolves the small Sima here. Announce thus. Sisters, Sangha, listen! Up to here is the Bhikkhunis' seating area, the Sangha now dissolves the small Sima here. Which of the sisters consents to the Sangha dissolving the small Sima up to here as the Bhikkhunis' seating area, let her be silent; whoever does not consent, let her speak. The Sangha has consented to dissolving the small Sima up to here as the Bhikkhunis' seating area. The Sangha consents, therefore, because of the silence, this matter is carried out thus. The method of establishing a boundary where robes are not lost (If a Bhikkhuni desires quiet, thinking to herself, 'I must not sleep away from my robes.' Let her hear the Ñattidutiyakamma (a type of Sangha ritual) for establishing an Acīvaravippavāsa-sīmā (non-separation-from-robes boundary). It should be done like this.) Sisters, Sangha, listen! This place is the same dwelling place, the same recitation of the Pāṭimokkha (code of monastic rules). If it is time for the Sangha, may the Sangha consent to listen, to establish a boundary where robes are not lost. Announce thus. Sisters, Sangha, listen! This place is the same dwelling place, the same recitation of the Pāṭimokkha, the Sangha now establishes a boundary where robes are not lost. Which of the sisters consents to the Sangha establishing a boundary where robes are not lost in this same dwelling place, the same recitation of the Pāṭimokkha, let her be silent; whoever does not consent, let her speak. The Sangha has consented to establishing a boundary where robes are not lost in this same dwelling place, the same recitation of the Pāṭimokkha.
竟。僧忍，默然故，是事如是持。(若界中有村，應結除村、村外界法。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：)
大姊僧聽！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。
大姊僧聽！此處同一住處，同一說戒，僧今解不失衣界。誰諸大姊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，翻亦同此。)
結凈地法(若僧伽藍內無作食處，佛聽白二結作凈地，應唱房、若庫、若溫室、經行處。一比丘尼起已，具儀僧中唱其院及諸果菜等處作凈地。唱已，應如是作。)
大姊僧聽！若僧時到，僧忍聽，僧今結某處作凈地。白如是。
大姊僧聽！僧今結某處作凈地。誰諸大姊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
【現代漢語翻譯】 現代漢語譯本：完畢。比丘尼僧眾默然認可，此事就這樣執行。（如果界限內有村莊，應該劃定排除村莊、村莊外界的區域。劃定方法如上，只需加一句：排除村莊、村莊外界。告知如是。）
解除不失衣界法（經文省略了解除方法，應該按照劃定的方法反向操作，告知如下：）
大姊比丘尼僧眾聽著！此處是同一住處，同一說戒的地方。如果比丘尼僧眾時機已到，比丘尼僧眾認可聽著，解除不失衣界。告知如是。
大姊比丘尼僧眾聽著！此處是同一住處，同一說戒的地方，比丘尼僧眾現在解除不失衣界。哪位大姊認可比丘尼僧眾在此處同一住處，同一說戒，解除不失衣界的就保持沉默，誰不認可就說出來。比丘尼僧眾已經認可此處同一住處，同一說戒，解除不失衣界完畢。比丘尼僧眾默然認可，此事就這樣執行。（有村莊的解除方法，反向操作也與此相同。）
劃定凈地法（如果比丘尼僧伽藍內沒有製作食物的地方，佛允許通過白二羯磨劃定凈地，應該宣告房間、或者倉庫、或者溫室、經行處。一位比丘尼起身之後，按照儀軌在比丘尼僧眾中宣告其院子以及各種果菜等處作為凈地。宣告完畢，應該這樣做。）
大姊比丘尼僧眾聽著！如果比丘尼僧眾時機已到，比丘尼僧眾認可聽著，比丘尼僧眾現在劃定某處作為凈地。告知如是。
大姊比丘尼僧眾聽著！比丘尼僧眾現在劃定某處作為凈地。哪位大姊認可比丘尼僧眾劃定某處作為凈地的就保持沉默，誰不認可就說出來。比丘尼僧眾已經認可劃定某處作為凈地完畢。比丘尼僧眾默然認可，此事就這樣執行。（戒律說：有四種凈地。第一種，檀越（施主）、或者經營人在建造僧伽藍時劃分，這樣說：某處為僧眾劃作凈地。第二種，如果為僧眾建造僧伽藍但尚未施捨給僧眾。第三種，如果是部分有籬笆，或者多數沒有籬笆，或者完全沒有，如果是圍墻或者壕溝也如此。第四種，僧眾通過白二羯磨劃定。）
解除凈地
【English Translation】 English version: Finished. The Bhikkhuni Sangha remains silent in agreement, so the matter is carried out in this way. (If there is a village within the boundary, one should delineate the area excluding the village and the area outside the village. The delineation method is as above, only adding the sentence: 'Excluding the village and the area outside the village.' Announce it thus.)
The method for dissolving the Undispersed Robe Boundary (The text omits the method for dissolving; it should be done in reverse of the establishment method, announcing as follows:)
Venerable sisters, listen to the Sangha! This is the same dwelling place, the same place for reciting the precepts. If the time has come for the Bhikkhuni Sangha, and the Bhikkhuni Sangha approves of listening, dissolve the Undispersed Robe Boundary. Announce it thus.
Venerable sisters, listen to the Sangha! This is the same dwelling place, the same place for reciting the precepts. The Bhikkhuni Sangha now dissolves the Undispersed Robe Boundary. Whoever among the venerable sisters approves of the Sangha dissolving the Undispersed Robe Boundary in this same dwelling place, the same place for reciting the precepts, let her remain silent; whoever does not approve, let her speak. The Sangha has approved dissolving the Undispersed Robe Boundary in this same dwelling place, the same place for reciting the precepts. The Sangha remains silent in agreement, so the matter is carried out in this way. (The method for dissolving when there is a village is the same as this, in reverse.)
The method for establishing a Pure Area (If there is no place to prepare food within the Bhikkhuni Sangharama (monastery), the Buddha allows the establishment of a Pure Area through a White Second Karma (formal act of the Sangha), one should announce the room, or the storehouse, or the greenhouse, the walking path. After a Bhikkhuni rises, according to the proper procedure, she announces in the Bhikkhuni Sangha that her courtyard and various places for fruits and vegetables, etc., are to be made a Pure Area. After announcing, it should be done thus:)
Venerable sisters, listen to the Sangha! If the time has come for the Bhikkhuni Sangha, and the Bhikkhuni Sangha approves of listening, the Bhikkhuni Sangha now establishes a certain place as a Pure Area. Announce it thus.
Venerable sisters, listen to the Sangha! The Bhikkhuni Sangha now establishes a certain place as a Pure Area. Whoever among the venerable sisters approves of the Sangha establishing a certain place as a Pure Area, let her remain silent; whoever does not approve, let her speak. The Sangha has approved establishing a certain place as a Pure Area. The Sangha remains silent in agreement, so the matter is carried out in this way. (The Vinaya (monastic rules) says: There are four kinds of Pure Areas. First, the Danapati (donor), or the manager, when building the Sangharama, designates it, saying thus: 'A certain place is designated as a Pure Area for the Sangha.' Second, if a Sangharama is built for the Sangha but not yet given to the Sangha. Third, if it is partially fenced, or mostly unfenced, or completely unfenced, and the same is true for walls or moats. Fourth, the Sangha establishes it through a White Second Karma.)
Dissolving the Pure Area
法(文略無解，應翻結云：)
大姊僧聽！若僧時到，僧忍聽，僧今解某處凈地。白如是。
大姊僧聽！僧今解某處凈地。誰諸大姊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
八不可過授戒法(案律：時摩訶波阇波提與五百舍夷女人，俱詣佛所，禮足，白言：「善哉世尊！愿聽女人于佛法中出家為道。」佛言：「且止！瞿曇彌！莫作是言，欲令女人出家為道。何以故？瞿曇彌！若女人于佛法中出家為道，令佛法不久。」爾時摩訶波阇波提聞佛教已，前禮佛足，繞已而去。後於異時，摩訶波阇波提復與五百舍夷女人，俱共剃髮，被袈裟，往祇桓精舍，在門外立，步涉破腳，塵土坌身，涕泣流淚。爾時阿難見已，往問，為往佛所求請。世尊為說八不可過法，若能行者，即是出家受戒。故言：)
「阿難！今為女人制八盡形壽不可過法，若能行者，即是受戒。何等為八？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
【現代漢語翻譯】 現代漢語譯本： 法（結云）： 大姐僧聽！如果僧團時間已到，僧團願意聽，僧團現在解除某處的凈地。告知如上。 大姐僧聽！僧團現在解除某處的凈地。哪位大姐同意僧團解除某處凈地就保持沉默，誰不同意就說出來。僧團已經同意解除某處凈地完畢。僧團同意，因為大家沉默，這件事就這樣決定了。 授戒篇第三 八不可過授戒法（案律：當時摩訶波阇波提（Mahapajapati，佛姨母）與五百釋迦族女子，一同前往佛陀處所，禮拜佛足，稟告說：『善哉世尊！愿允許女人在佛法中出家修行。』佛陀說：『停止吧！瞿曇彌（Gotami，摩訶波阇波提的別稱）！不要這樣說，想要讓女人出家修行。為什麼呢？瞿曇彌！如果女人在佛法中出家修行，會使佛法衰敗。』當時摩訶波阇波提聽了佛陀的教誨后，上前禮拜佛足，繞佛而去。後來在其他時候，摩訶波阇波提又與五百釋迦族女子，一同剃髮，披上袈裟，前往祇桓精舍（Jetavana Vihara），站在門外，步行導致腳破，身上沾滿塵土，哭泣流淚。當時阿難（Ananda，佛陀的十大弟子之一）看見后，前去詢問，為她們前往佛陀處所請求。世尊為她們說了八條不可違越的戒律，如果能夠遵守，就是出家受戒。所以說：） 『阿難（Ananda）！現在為女人制定八條終身不可違越的戒律，如果能夠遵守，就是受戒。是哪八條呢？即使是百歲比丘尼（Bhikkhuni，女性出家人），見到新受戒的比丘（Bhikkhu，男性出家人），也應該起立迎接、禮拜、為他鋪設乾淨的座位讓他坐；這樣的法則應該尊重、恭敬、讚歎，終身不得違越。比丘尼（Bhikkhuni）不應該辱罵比丘（Bhikkhu）、呵斥，不應該誹謗說：破戒、破見、破威儀；這樣的法則應該尊重等（如上）。比丘尼（Bhikkhuni）不應該為比丘（Bhikkhu）作舉罪、作憶念、作自言，不應該阻止他尋罪、阻止他說……』
【English Translation】 English version: Law (concluding remarks): Eldest Sister Sangha, listen! If the time for the Sangha has arrived, may the Sangha be willing to listen, the Sangha now releases the pure land at a certain place. Announce as such. Eldest Sister Sangha, listen! The Sangha now releases the pure land at a certain place. Whichever Eldest Sister agrees to the Sangha releasing the pure land at a certain place, remain silent; whoever disagrees, speak up. The Sangha has completed the release of the pure land at a certain place. The Sangha agrees, because everyone is silent, this matter is thus decided. Chapter Three on Ordination The Eight Inviolable Rules for Ordination (According to the Vinaya: At that time, Mahapajapati (Buddha's aunt), along with five hundred Shakya women, went to the Buddha's place, prostrated at his feet, and reported: 'Excellent, World Honored One! May you allow women to leave home and practice the Dharma in the Buddha's teachings.' The Buddha said: 'Stop! Gotami (another name for Mahapajapati)! Do not say such things, wanting to allow women to leave home and practice the Dharma. Why? Gotami! If women leave home and practice the Dharma in the Buddha's teachings, it will cause the Dharma to decline.' At that time, Mahapajapati, after hearing the Buddha's teachings, stepped forward, prostrated at his feet, and circumambulated the Buddha before leaving. Later, at another time, Mahapajapati, along with five hundred Shakya women, shaved their heads, donned robes, and went to Jetavana Vihara, standing outside the gate, their feet broken from walking, their bodies covered in dust, weeping and shedding tears. At that time, Ananda (one of the Buddha's ten great disciples), seeing them, went to inquire and requested on their behalf at the Buddha's place. The World Honored One spoke to them about eight inviolable precepts; if they could abide by them, it would be considered leaving home and receiving ordination. Therefore, it is said:) 'Ananda (one of the Buddha's ten great disciples)! Now, for women, I establish eight precepts that cannot be violated for the rest of their lives; if they can abide by them, it is considered receiving ordination. What are the eight? Even a Bhikkhuni (female monastic) of one hundred years should rise to greet, bow to, and prepare a clean seat for a newly ordained Bhikkhu (male monastic); such a rule should be respected, revered, and praised, and must not be violated for the rest of their lives. A Bhikkhuni (female monastic) should not insult or scold a Bhikkhu (male monastic), nor should she slander him by saying he has broken precepts, broken views, or broken conduct; such a rule should be respected, etc. (as above). A Bhikkhuni (female monastic) should not accuse, remind, or speak on her own behalf against a Bhikkhu (male monastic), nor should she prevent him from seeking faults or prevent him from speaking...'
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授；如此法應尊重等(如上)。比丘尼不應在無比丘處夏安居；此法應尊重等(如上)。比丘尼僧夏安居竟，應比丘僧中求三事自恣：見、聞、疑；如此法應尊重等(如上)。如是阿難，我今說此八不可過法，若女人能行者，即是受戒，譬如人于大水上安橋樑而渡。如是阿難！我今為女人說此八不可過法，若能行者，即是受戒。」爾時阿難聞世尊教已，即往摩訶波阇波提所，語言：「女人得在佛法中出家受大戒，世尊為女人制八不可過法，若能行者，即是受戒。」(即為彼說八事如上。)摩訶波阇波提言：「若世尊為女人說此八不可過法，我及五百舍夷女人，當共頂受。」阿難復還白佛。佛言：「如是阿難！摩訶波阇波提及五百女人得受戒。」又告阿難：「若女人不于佛法出家者，佛法當得久住五百歲。」阿難聞之不樂，心懷悔恨憂惱，啼泣流淚，前禮佛足，繞已而去。
善來授戒法(案律：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：「
【現代漢語翻譯】 現代漢語譯本 戒律和遮止的自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式），比丘尼不應該呵責比丘，比丘應該呵責比丘尼；這樣的法應該尊重等等（如上所述）。 式叉摩那（śikṣamāṇā，預備沙彌尼）學習戒律后，應該從比丘僧團請求受具足戒；這樣的法應該尊重等等（如上所述）。 比丘尼如果犯了僧殘罪（saṃghāvaśeṣa，僅次於波羅夷的重罪），應該在兩個僧團（比丘僧團和比丘尼僧團）中進行摩那埵（mānatta，一種懺悔期）；這樣的法應該尊重等等（如上所述）。 比丘尼應該每半個月從僧團請求教授；這樣的法應該尊重等等（如上所述）。 比丘尼不應該在沒有比丘的地方進行夏季安居；這樣的法應該尊重等等（如上所述）。 比丘尼僧團夏季安居結束后，應該在比丘僧團中請求三種事情的自恣：見、聞、疑；這樣的法應該尊重等等（如上所述）。 『像這樣，阿難（Ānanda），我現在說這八條不可違越的法則，如果女人能夠奉行，那就是已經受戒了，譬如有人在大水上架設橋樑而渡過。像這樣，阿難！我現在為女人說這八條不可違越的法則，如果能夠奉行，那就是已經受戒了。』當時，阿難聽了世尊的教導后，就前往摩訶波阇波提（Mahāprajāpatī，佛陀的姨母）那裡，說：『女人可以在佛法中出家受具足戒了，世尊為女人制定了八條不可違越的法則，如果能夠奉行，那就是已經受戒了。』（隨即為她說以上八條法則。） 摩訶波阇波提說：『如果世尊為女人說了這八條不可違越的法則，我和五百釋迦族的女人，應當共同頂戴奉行。』阿難又回來稟告佛陀。佛陀說：『是的，阿難！摩訶波阇波提和五百女人可以受戒了。』又告訴阿難：『如果女人不在佛法中出家，佛法本應住世千年，現在只能住世五百年了。』阿難聽了之後很不高興，心中懷著悔恨憂惱，啼哭流淚，上前禮拜佛足，繞佛后離開了。 善來授戒法（根據律藏記載：當時聽聞佛法的人，就在座位上諸塵垢都消盡，得到法眼凈，見到法，得到法，成就諸法，已經獲得果實，上前稟告佛說：「）
【English Translation】 English version The pravāraṇā (the ceremony held at the end of the rainy season retreat), involving precepts and prohibitions, a Bhikṣuṇī (female monastic) should not rebuke a Bhikṣu (male monastic), but a Bhikṣu should rebuke a Bhikṣuṇī; such a Dharma (teaching, law) should be respected, etc. (as above). A Śikṣamāṇā (a female novice undergoing training) having learned the precepts, should request full ordination from the Bhikṣu Saṃgha (community of monks); such a Dharma should be respected, etc. (as above). If a Bhikṣuṇī commits a Saṃghāvaśeṣa (an offense requiring a meeting of the Saṃgha) offense, she should undergo Mānatta (a period of penance) in both Saṃghas (the Bhikṣu Saṃgha and the Bhikṣuṇī Saṃgha); such a Dharma should be respected, etc. (as above). A Bhikṣuṇī should request instruction from the Saṃgha every half-month; such a Dharma should be respected, etc. (as above). A Bhikṣuṇī should not observe the summer retreat in a place where there are no Bhikṣus; this Dharma should be respected, etc. (as above). After the Bhikṣuṇī Saṃgha has completed the summer retreat, they should request three things of pravāraṇā from the Bhikṣu Saṃgha: what was seen, what was heard, and what was suspected; such a Dharma should be respected, etc. (as above). 'Thus, Ānanda, I now declare these eight irreversible rules, which, if women can practice, it is as if they have received ordination, just as a person builds a bridge over a great river and crosses over. Thus, Ānanda! I now declare these eight irreversible rules for women, which, if they can practice, it is as if they have received ordination.' At that time, Ānanda, having heard the Buddha's teaching, went to Mahāprajāpatī (Buddha's foster mother) and said: 'Women can now be ordained in the Buddha's Dharma, the World-Honored One has established eight irreversible rules for women, which, if they can practice, it is as if they have received ordination.' (He then told her the eight rules as above.) Mahāprajāpatī said: 'If the World-Honored One has declared these eight irreversible rules for women, I and the five hundred Śākya women will respectfully accept and uphold them.' Ānanda then returned and reported to the Buddha. The Buddha said: 'Yes, Ānanda! Mahāprajāpatī and the five hundred women can be ordained.' He further told Ānanda: 'If women did not ordain in the Buddha's Dharma, the Dharma would have lasted for a thousand years, but now it will only last for five hundred years.' Ānanda, hearing this, was unhappy, filled with regret and sorrow, weeping and shedding tears, he went forward, bowed at the Buddha's feet, circumambulated him, and departed. The method of bestowing ordination by saying 'Welcome' (According to the Vinaya: At that time, those who heard the Dharma, all the defilements on their seats were exhausted, they obtained the pure Dharma eye, saw the Dharma, attained the Dharma, accomplished all Dharmas, and had already obtained the fruits, they came forward and said to the Buddha: '"
我今欲于如來所出家修梵行。」佛言：)
來，比丘尼！於我法中，快自娛樂，修梵行，盡苦源。(唱此言已，發自然落，袈裟著身，缽盂在手，即名出家受具足戒。)
羯磨授戒與度人法(律言：世尊制戒，雖聽度人，汝等愚癡，輒便度人，而不知教授。以不知教授故，不案威儀，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。自今已去，聽僧與授具足者白二羯磨。往彼僧中，具儀作如是求。)
大姊僧聽！我某甲比丘尼，求眾僧乞度人授具足戒，愿僧聽我某甲比丘尼度人授具足戒。(三說。僧當觀察此人，若不堪能教授，及不能與二歲學戒及二法攝者，當語言「妹！止，勿度人。」若有智慧堪能教授，與二歲學戒及二法攝取者，應如是作。)
大姊僧聽！此某甲比丘尼，今從眾僧乞授人具足戒。若僧時到，僧忍聽，僧今與某甲比丘尼授人具足戒。白如是。
大姊僧聽！此某甲比丘尼，今從眾僧乞授人具足戒；僧今與某甲比丘尼授人具足戒。誰諸大姊忍僧與某甲比丘尼授人具足戒者默然，誰不忍者說。僧已忍聽某甲比丘尼授人具足戒竟。僧忍，默然故，是事如是持。(依止阇梨，法亦同此。)
度沙彌尼與形同法(律言：若欲在比丘
【現代漢語翻譯】 現代漢語譯本： 『我現在想在如來（Tathagata，佛的稱號）的教法下出家，修習清凈的梵行。』佛說： 『來吧，比丘尼（Bhikkhuni，女性出家人）！在我教法中，盡情地享受，修習梵行，斷絕痛苦的根源。』（說完這些話后，她的頭髮自然脫落，袈裟穿在身上，缽盂拿在手中，這就叫做正式出家，受了具足戒。） 羯磨（Karma，佛教術語，指行為、行動）授戒與度人法（《律藏》中說：世尊（釋迦牟尼佛）制定戒律，雖然允許度人出家，但你們愚癡，隨便就度人，卻不知道如何教導。因為不知道如何教導，所以不按照威儀行事，乞食不如法，到處接受不乾淨的食物，或者用不乾淨的缽吃飯，在小食、大食上高聲喧譁，像婆羅門（Brahman，印度教中的祭司階層）聚會一樣。從今以後，允許僧團用白二羯磨（一種僧團決議程式）來授予具足戒。到僧團中去，按照儀軌這樣請求：） 『大姊僧團聽著！我某甲比丘尼，向眾僧請求允許我度人並授予具足戒，希望僧團允許我某甲比丘尼度人並授予具足戒。』（重複三次。僧團應當觀察這個人，如果不能勝任教導，以及不能給予兩年的學戒和二法攝取，就應當說『姐妹！停止，不要度人。』如果具有智慧，能夠勝任教導，給予兩年的學戒和二法攝取，就應當這樣做：） 『大姊僧團聽著！這位某甲比丘尼，現在向眾僧請求授予他人具足戒。如果僧團時機已到，僧團允許，僧團現在授予某甲比丘尼授予他人具足戒的資格。稟白完畢。』 『大姊僧團聽著！這位某甲比丘尼，現在向眾僧請求授予他人具足戒；僧團現在授予某甲比丘尼授予他人具足戒的資格。哪位大姊贊同僧團授予某甲比丘尼授予他人具足戒的資格就默然，哪位不贊同就說出來。僧團已經贊同授予某甲比丘尼授予他人具足戒的資格完畢。僧團贊同，因為默然的緣故，這件事就這樣決定了。』（依止阿阇梨（Acharya，導師），方法也與此相同。） 度沙彌尼（Sramaneri，女性沙彌）與剃度方法（《律藏》中說：如果想要在比丘
【English Translation】 English version: 'I now wish to renounce the household life under the Tathagata (title of the Buddha) and cultivate the pure Brahma-faring.' The Buddha said: 'Come, Bhikkhuni (female monastic)! In my Dharma, enjoy yourself, cultivate the Brahma-faring, and exhaust the source of suffering.' (After saying these words, her hair naturally fell off, the kasaya (monastic robe) clothed her body, and the alms bowl was in her hand. This is called formal ordination, having received the full ordination.) Karma (action) for Ordination and the Method of Initiating People (The Vinaya (monastic code) says: The World-Honored One (Shakyamuni Buddha) established precepts, although allowing the initiation of people, you are foolish, readily initiating people, but do not know how to instruct. Because you do not know how to instruct, you do not follow the proper deportment, begging for food is not in accordance with the Dharma, everywhere accepting unclean food, or eating from unclean bowls, loudly shouting during small and large meals, like a gathering of Brahmans (priestly class in Hinduism). From now on, the Sangha (monastic community) is allowed to use the white two-karma (a procedure for monastic resolutions) to grant full ordination. Go to the Sangha and request with proper ceremony as follows:) 'Venerable Sangha, listen! I, Bhikkhuni so-and-so, request the Sangha to allow me to initiate and grant full ordination to others. I hope the Sangha allows me, Bhikkhuni so-and-so, to initiate and grant full ordination to others.' (Repeat three times. The Sangha should observe this person. If they are not capable of instructing, and cannot give two years of training and the two-fold guidance, they should say, 'Sister! Stop, do not initiate people.' If they have the wisdom and are capable of instructing, giving two years of training and the two-fold guidance, they should do as follows:) 'Venerable Sangha, listen! This Bhikkhuni so-and-so, now requests the Sangha to grant full ordination to others. If the Sangha is ready, the Sangha permits, the Sangha now grants Bhikkhuni so-and-so the qualification to grant full ordination to others. The announcement is made.' 'Venerable Sangha, listen! This Bhikkhuni so-and-so, now requests the Sangha to grant full ordination to others; the Sangha now grants Bhikkhuni so-and-so the qualification to grant full ordination to others. Which of the venerable sisters approves of the Sangha granting Bhikkhuni so-and-so the qualification to grant full ordination to others, let them be silent; whoever does not approve, let them speak. The Sangha has already approved granting Bhikkhuni so-and-so the qualification to grant full ordination to others. The Sangha approves, because of the silence, this matter is thus decided.' (Relying on the Acharya (teacher), the method is also the same.) Initiating a Sramaneri (female novice) and the Method of Shaving the Head (The Vinaya says: If one wants to be in the Bhikkhu
尼寺內剃髮者，當白僧，若一一語令知。白僧當作是白：)
大姊僧聽！此某甲，欲從某甲求剃髮。若僧時到，僧忍聽，為某甲剃髮。白如是。(作是白已，然後剃髮。)
度沙彌尼與法同請和尚尼法(若欲在比丘尼寺內出家者，先請和尚尼。具儀作如是請。)
大姊一心念！我某甲，今求阿姨為十戒和尚，愿阿姨為我作十戒和尚。我依阿姨故，得受沙彌尼戒，慈愍故。(三說。應報：)可爾。
請阇梨法(具儀作如是請)
大姊一心念！我某甲，今求阿姨為十戒阿阇梨，愿阿姨為我作十戒阿阇梨。我依阿姨故，得受沙彌尼戒，慈愍故。(三說。應報：)可爾。
白僧法(若不得和合者，當語一切僧知；若得和合，作如是白：)
大姊僧聽！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：)
我阿姨某甲，歸依佛、法、僧。我今隨佛出家，和尚尼某甲，如來、無所著、等正覺，是我世尊。(三說。)
我阿姨某甲，歸依佛、法、僧竟。我今隨佛出家已，和尚尼某甲，如來、無所著、等正覺，是我世尊。(三說。)
授十戒相(語云：)
盡形壽不殺生。是沙彌尼戒，能持不？(答
【現代漢語翻譯】 現代漢語譯本： 在比丘尼寺院內為他人剃度者，應當告知比丘僧團，要一一告知他們。告知比丘僧團時，應當這樣說：
『各位大姊比丘尼請聽！此某甲（指被剃度者），想要從某甲（指剃度者）處請求剃度。如果僧團時間允許，僧團能夠容忍，請為某甲剃度。』就這樣告知。（告知完畢后，然後進行剃度。）
授予沙彌尼戒的儀軌，與請求和尚尼的儀軌相同（如果想在比丘尼寺院內出家，首先要請求和尚尼。按照儀軌，這樣請求）：
『大姊請一心憶念！我某甲，現在請求阿姨（對比丘尼的尊稱）作為我的十戒和尚，愿阿姨為我做十戒和尚。我依靠阿姨的緣故，得以受持沙彌尼戒，請您慈悲憐憫。』（重複三次。對方應回答：）『可以。』
請求阿阇梨的儀軌（按照儀軌，這樣請求）：
『大姊請一心憶念！我某甲，現在請求阿姨作為我的十戒阿阇梨，愿阿姨為我做十戒阿阇梨。我依靠阿姨的緣故，得以受持沙彌尼戒，請您慈悲憐憫。』（重複三次。對方應回答：）『可以。』
告知比丘僧團的儀軌（如果無法得到僧團的和合，應當告知所有比丘僧；如果得到和合，就這樣告知）：
『各位大姊比丘尼請聽！此某甲，從某甲處請求出家。如果僧團時間允許，僧團能夠容忍，請允許某甲出家。』就這樣告知。
授予戒律的儀軌（教導穿上袈裟，按照儀軌，這樣說）：
『我的阿姨某甲，我歸依佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）。我現在跟隨佛陀出家，和尚尼某甲，如來（Tathagata，佛的稱號之一）、無所著（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者），是我的世尊（Bhagavan，世尊）。』（重複三次。）
『我的阿姨某甲，我歸依佛、法、僧完畢。我現在跟隨佛陀出家完畢，和尚尼某甲，如來、無所著、等正覺，是我的世尊。』（重複三次。）
授予十戒的戒相（這樣說）：
『盡形壽不殺生。這是沙彌尼戒，能夠受持嗎？』（回答：
【English Translation】 English version: When someone shaves the head within a Bhikkhuni (female monastic) monastery, it should be reported to the Bhikkhu (male monastic) Sangha (community), informing them individually. When reporting to the Bhikkhu Sangha, it should be stated:
'Venerable Bhikkhunis, listen! This person, so-and-so, wishes to request ordination from so-and-so. If the Sangha is ready and willing, may the Sangha allow the shaving of so-and-so's head.' This is how it should be reported. (After reporting, then proceed with the shaving.)
The procedure for ordaining a Shramanerika (female novice) is the same as requesting a Preceptor Bhikkhuni (Upajjhaya). (If one wishes to ordain within a Bhikkhuni monastery, first request a Preceptor Bhikkhuni. Following the procedure, make this request:)
'Venerable Bhikkhuni, please listen attentively! I, so-and-so, now request the Venerable Aunt (term of respect for a Bhikkhuni) to be my Preceptor for the Ten Precepts. May the Venerable Aunt be my Preceptor for the Ten Precepts. Through the Venerable Aunt, I will be able to receive the Shramanerika precepts, out of compassion.' (Repeat three times. The response should be:) 'It is acceptable.'
The procedure for requesting an Acharya (teacher) (Following the procedure, make this request:)
'Venerable Bhikkhuni, please listen attentively! I, so-and-so, now request the Venerable Aunt to be my Acharya for the Ten Precepts. May the Venerable Aunt be my Acharya for the Ten Precepts. Through the Venerable Aunt, I will be able to receive the Shramanerika precepts, out of compassion.' (Repeat three times. The response should be:) 'It is acceptable.'
The procedure for informing the Bhikkhu Sangha (If harmony cannot be achieved, inform all the Bhikkhus; if harmony is achieved, state as follows:)
'Venerable Bhikkhunis, listen! This person, so-and-so, requests ordination from so-and-so. If the Sangha is ready and willing, may the Sangha allow so-and-so to ordain.' This is how it should be reported.
The procedure for bestowing the precepts (Instruct to wear the Kasaya (monastic robe), and following the procedure, say these words:)
'My Venerable Aunt, so-and-so, I take refuge in the Buddha (the Awakened One), the Dharma (the teachings), and the Sangha (the community). I now leave home following the Buddha. The Preceptor Bhikkhuni, so-and-so, the Tathagata (one of the titles of the Buddha), the Arhat (one who is free from defilements), the Samyaksambuddha (perfectly enlightened one), is my Bhagavan (the Blessed One).' (Repeat three times.)
'My Venerable Aunt, so-and-so, I have completed taking refuge in the Buddha, the Dharma, and the Sangha. I have now completed leaving home following the Buddha. The Preceptor Bhikkhuni, so-and-so, the Tathagata, the Arhat, the Samyaksambuddha, is my Bhagavan.' (Repeat three times.)
The aspects of bestowing the Ten Precepts (Saying:)
'For the rest of your life, you shall not kill. This is a Shramanerika precept. Can you uphold it?' (Answer:
言：)能。
盡形壽不得偷盜。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得淫。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得妄語。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得飲酒。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得著華鬘、香油涂身。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得歌舞倡伎及往觀聽。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得高廣大床上坐。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得非時食。是沙彌尼戒，能持不？(答言：)能。
盡形壽不得捉持生像金銀寶物。是沙彌尼戒，能持不？(答言：)能。
此是沙彌尼十戒。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(若有外道欲求出家者，僧與四月共住白二羯磨。當如是與：先剃髮已，著袈裟，乃至合掌，教作是言：)
大姊僧聽！我某甲外道，歸依佛
【現代漢語翻譯】 現代漢語譯本： 問：能做到嗎？（答：）能。
終身不得偷盜。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得行淫。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得妄語。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得飲酒。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得佩戴花鬘、用香油涂身。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得歌舞倡伎以及前往觀看聽聞。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得坐臥于高廣大床上。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得非時而食。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
終身不得觸控持有生像金銀寶物。這是沙彌尼（Śrāmaṇerikā）戒，能持守嗎？（答：）能。
這是沙彌尼（Śrāmaṇerikā）十戒。終身不得違犯，能持守嗎？（答：）能。
你已受戒完畢，應當供養三寶（Triratna），勤修三業：坐禪（Dhyana）、誦經、勤作眾事。（授戒完畢后，教誦十數。其十者：一、一切眾生皆依飲食，二、名色（Nāmarūpa），三、三受，四、四聖諦（catvāri āryasatyāni），五、五陰（pañca-skandha），六、六入（ṣaḍāyatana），七、七覺分（sapta bodhyaṅgāni），八、八聖道（aṣṭāṅga-mārga），九、九眾生居，十、十一切入。）
度化外道的方法（若有外道欲求出家者，僧團給予四個月的共住觀察期，然後舉行白二羯磨（jñapti-karma）。應當這樣進行：先剃除頭髮，穿上袈裟（Kasaya），乃至合掌，教他說：）
大姊，僧團垂聽！我某甲外道，歸依佛（Buddha）
【English Translation】 English version: Say: ) Able.
For the rest of your life, you shall not steal. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not engage in sexual activity. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not lie. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not drink alcohol. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not wear garlands or apply fragrant oils to your body. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not engage in singing, dancing, or musical performances, nor go to watch or listen to them. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not sit on a high and large bed. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not eat at improper times. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
For the rest of your life, you shall not touch or hold raw (unminted) gold, silver, or precious objects. This is the Śrāmaṇerikā (female novice) precept. Can you uphold it? (Answer:) I can.
These are the ten precepts of a Śrāmaṇerikā (female novice). For the rest of your life, you shall not violate them. Can you uphold them? (Answer:) I can.
You have now received the precepts. You should make offerings to the Triratna (Three Jewels), diligently cultivate the three karmas: meditation (Dhyana), reciting scriptures, and diligently performing various tasks. (After giving the precepts, teach them to recite the ten numbers. The ten are: 1. All beings depend on food; 2. Name and form (Nāmarūpa); 3. Three feelings; 4. Four Noble Truths (catvāri āryasatyāni); 5. Five aggregates (pañca-skandha); 6. Six entrances (ṣaḍāyatana); 7. Seven factors of enlightenment (sapta bodhyaṅgāni); 8. Eightfold Noble Path (aṣṭāṅga-mārga); 9. Nine abodes of beings; 10. Ten all-encompassing spheres.)
The method of converting non-Buddhists (If there are non-Buddhists who wish to leave home, the Sangha should grant them a four-month probationary period of co-residence, followed by a formal act of declaration and confirmation (jñapti-karma). It should be done as follows: First, shave their head, put on the Kasaya (袈裟), and have them join their palms together, teaching them to say:)
Venerable Sangha, listen! I, so-and-so, a non-Buddhist, take refuge in the Buddha.
，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、法、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：)
大姊僧聽！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。)
大姊僧聽！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。
大姊僧聽！彼某甲外道，今從眾僧乞四月共住；僧今與彼四月共住。誰諸大姊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，默然故，是事如是持。(彼行共住竟，令諸比丘尼心喜悅，然後當於僧中受具足戒。云何外道不能令諸比丘尼心喜悅？彼外道心故執持外道白衣法，不親比丘尼親外道，不隨順比丘尼，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尼喜悅。云何外道能令諸比丘尼喜悅？即反上是。是謂外道共住，和調
【現代漢語翻譯】 現代漢語譯本：歸依佛（Buddha，覺悟者），歸依法（Dharma，佛法），歸依僧（Sangha，僧團）。我於世尊（Bhagavan，受尊敬的）處請求出家修道，世尊即是我的如來（Tathagata，佛的稱號之一）、至真（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者）。（重複三次）
我某甲外道，歸依佛、法、僧已。從如來出家學道，如來是我的至真、等正覺。（重複三次。接下來給予戒律，方法同上。）
給予四個月的共住法（接下來應該教導說）：
大姊僧團聽！我某甲外道，從僧團乞求四個月的共住。愿僧團慈悲憐憫，給予我四個月的共住。（重複三次。放置在眼睛能看到但耳朵聽不到的地方，僧團應該這樣做。）
大姊僧團聽！彼某甲外道，現在從眾僧乞求四個月的共住。如果僧團時機成熟，僧團允許聽取，給予彼某甲外道四個月的共住。稟告如上。
大姊僧團聽！彼某甲外道，現在從眾僧乞求四個月的共住；僧團現在給予彼四個月的共住。哪位大姊允許僧團給予彼四個月共住的請默然，哪位不允許的請說出來。僧團已經允許給予彼外道四個月的共住完畢。僧團允許，因為默然的緣故，這件事就這樣成立。（他完成共住后，讓比丘尼們心生喜悅，然後才能在僧團中受具足戒。什麼樣的外道不能讓比丘尼們心生喜悅？彼外道因為執著于外道的白衣法，不親近比丘尼而親近外道，不隨順比丘尼，誦習不同的理論；如果聽到有人說外道不好的事情，便會生氣，如果聽到有人譭謗外道師父的教導，也會生氣；如果有其他外道來讚歎外道的好事，便會歡喜踴躍，如果有外道師父來聽到讚歎外道的事情，也會歡喜踴躍；如果聽到說佛法僧不合法的事情，也會歡喜踴躍；這就是所謂的外道不能讓比丘尼喜悅。什麼樣的外道能讓比丘尼喜悅？就是與上述相反。這就是所謂的外道共住，和諧調順。）
【English Translation】 English version: I take refuge in the Buddha (the Awakened One), I take refuge in the Dharma (the teachings), I take refuge in the Sangha (the monastic community). I request ordination from the World-Honored One (Bhagavan, the Blessed One) to practice the path; the World-Honored One is my Tathagata (one of the titles of the Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). (Repeat three times.)
I, so-and-so, a non-Buddhist, having taken refuge in the Buddha, the Dharma, and the Sangha, now seek ordination from the Tathagata to study the path; the Tathagata is my Arhat, Samyaksambuddha. (Repeat three times. Next, give the precepts, using the same method as above.)
Giving the four-month probationary period (next, one should teach them to say):
Venerable Sangha, listen! I, so-and-so, a non-Buddhist, request a four-month probationary period from the Sangha. May the Sangha have compassion and grant me a four-month probationary period. (Repeat three times. Place this where it can be seen but not heard. The Sangha should act in this way.)
Venerable Sangha, listen! This so-and-so, a non-Buddhist, now requests a four-month probationary period from the Sangha. If the Sangha is ready, may the Sangha listen and grant this so-and-so, a non-Buddhist, a four-month probationary period. This is the announcement.
Venerable Sangha, listen! This so-and-so, a non-Buddhist, now requests a four-month probationary period from the Sangha; the Sangha now grants him/her a four-month probationary period. Those of you who approve of the Sangha granting him/her a four-month probationary period, please remain silent; those who do not approve, please speak. The Sangha has finished granting this non-Buddhist a four-month probationary period. The Sangha approves, because of the silence, this matter is thus established. (After he/she has completed the probationary period, make the Bhikkhunis (female monks) happy, and then he/she can receive full ordination in the Sangha. What kind of non-Buddhist cannot make the Bhikkhunis happy? This non-Buddhist clings to the lay practices of non-Buddhists, does not associate with Bhikkhunis but associates with non-Buddhists, does not follow the Bhikkhunis, recites and studies different theories; if he/she hears someone say bad things about non-Buddhists, he/she becomes angry; if he/she hears someone criticize the teachings of the non-Buddhist teacher, he/she also becomes angry; if other non-Buddhists come to praise the good deeds of non-Buddhists, he/she rejoices and leaps for joy; if the non-Buddhist teacher comes and hears praise of non-Buddhist matters, he/she also rejoices and leaps for joy; if he/she hears about unlawful matters concerning the Buddha, the Dharma, and the Sangha, he/she also rejoices and leaps for joy; this is what is meant by a non-Buddhist not being able to make the Bhikkhunis happy. What kind of non-Buddhist can make the Bhikkhunis happy? It is the opposite of the above. This is what is meant by the non-Buddhist's probationary period, harmonious and well-adjusted.)
心意，令諸比丘尼喜悅。)
與二歲學戒法(律言：聽童女十八，二年學戒，滿二十，與授大戒。若年十歲曾出適者，聽二年學戒，滿十二，受大戒。應如是與二歲學戒：沙彌尼應往僧中，具儀白言：)
大姊僧聽！我某甲沙彌尼，今從僧乞二歲學戒，和尚尼某甲。愿僧與我二歲學戒，慈愍故。(三說。應將沙彌尼往離聞處、著見處已，眾中秉法者，應如是作。)
大姊僧聽！彼某甲沙彌尼，今從僧乞二歲學戒，和尚尼某甲。若僧時到，僧忍聽，與某甲沙彌尼二歲學戒，和尚尼某甲。白如是。
大姊僧聽！彼某甲沙彌尼，今從僧乞二歲學戒，和尚尼某甲；僧今與彼某甲沙彌尼二歲學戒，和尚尼某甲。誰諸大姊忍僧與彼某甲沙彌尼二歲學戒，和尚尼某甲者默然，誰不忍者說。(三說。)僧已忍與某甲沙彌尼二歲學戒，和尚尼某甲竟。僧忍，默然故，是事如是持。
授六法相(應語彼云：)
某甲諦聽！如來、無所著、等正覺說六法。不得犯不凈行，行淫慾法。若式叉摩那行淫慾法；非式叉摩那，非釋種女。與染污心男子共身相摩觸，犯戒，應更與戒。是中盡形壽不得犯，能持不？(答言：)能。
不得偷盜乃至草葉。若式叉摩那取人五錢、若過五錢，若自取、教人取，若自
【現代漢語翻譯】 現代漢語譯本 （用禮物和心意，讓所有的比丘尼感到喜悅。）
關於給予兩年的學戒期（律藏中說：允許十八歲的童女進行兩年的學戒，滿二十歲后，授予具足戒。如果十歲時曾經出嫁，允許進行兩年的學戒，滿十二歲后，受具足戒。應該這樣給予兩年的學戒期：沙彌尼應該前往僧團中，按照儀軌稟告說：）
『大姊僧團請聽！我某甲（姓名）沙彌尼，現在向僧團請求兩年的學戒期，我的和尚尼是某甲（姓名）。希望僧團能慈悲地給予我兩年的學戒期。』（重複三次。應該將沙彌尼帶到遠離聽聞處和看見處的地方，然後由僧團中秉持戒律的人，按照如下方式進行。）
『大姊僧團請聽！這位某甲（姓名）沙彌尼，現在向僧團請求兩年的學戒期，她的和尚尼是某甲（姓名）。如果僧團認為時機已到，僧團允許，就給予某甲（姓名）沙彌尼兩年的學戒期，她的和尚尼是某甲（姓名）。稟告完畢。』
『大姊僧團請聽！這位某甲（姓名）沙彌尼，現在向僧團請求兩年的學戒期，她的和尚尼是某甲（姓名）；僧團現在給予這位某甲（姓名）沙彌尼兩年的學戒期，她的和尚尼是某甲（姓名）。哪位大姊們贊同僧團給予這位某甲（姓名）沙彌尼兩年的學戒期，她的和尚尼是某甲（姓名）的，就保持沉默；誰不贊同的，請說出來。』（重複三次。）僧團已經贊同給予某甲（姓名）沙彌尼兩年的學戒期，她的和尚尼是某甲（姓名）。僧團贊同，因為保持沉默，這件事就這樣成立了。
授予六法（應該對她說：）
『某甲（姓名）仔細聽！如來（Tathagata，佛的稱號之一）、無所著（Arhat，阿羅漢，斷盡煩惱者）、等正覺（Samyaksambuddha，正等覺者，圓滿覺悟者）說了六法。不得犯不清凈的行為，行淫慾之法。如果式叉摩那（Siksamana，學戒女）行淫慾之法；就不是式叉摩那，不是釋迦種姓的女子。與心懷染污的男子發生身體上的摩擦接觸，就犯戒了，應該重新受戒。在這六法中，要盡形壽不得違犯，能夠做到嗎？』（回答說：）能。
不得偷盜，哪怕是草葉。如果式叉摩那拿取別人五錢（古代貨幣單位）或超過五錢的財物，無論是自己拿取、教唆別人拿取，還是自己
【English Translation】 English version (To delight all the Bhikkhunis with gifts and intentions.)
Regarding giving a two-year period of probation (The Vinaya states: 'Allow a maiden of eighteen to undergo two years of probation, and upon reaching twenty, grant her full ordination. If she was married at the age of ten, allow her two years of probation, and upon reaching twelve, grant her full ordination.' The two-year probation should be given as follows: The Sramaneri should go to the Sangha and, according to the proper procedure, announce:)
'Venerable Sangha of Sisters, please listen! I, Sramaneri (name), now request a two-year period of probation from the Sangha, my Upadhyayini (preceptress) being (name). I hope the Sangha will compassionately grant me a two-year period of probation.' (Repeat three times. The Sramaneri should be taken to a place away from hearing and seeing, and then the one upholding the Dharma in the Sangha should proceed as follows.)
'Venerable Sangha of Sisters, please listen! This Sramaneri (name) now requests a two-year period of probation from the Sangha, her Upadhyayini being (name). If the Sangha deems it the right time, and the Sangha approves, then grant Sramaneri (name) a two-year period of probation, her Upadhyayini being (name). The announcement is complete.'
'Venerable Sangha of Sisters, please listen! This Sramaneri (name) now requests a two-year period of probation from the Sangha, her Upadhyayini being (name); the Sangha now grants this Sramaneri (name) a two-year period of probation, her Upadhyayini being (name). Those of you, Venerable Sisters, who approve of the Sangha granting this Sramaneri (name) a two-year period of probation, her Upadhyayini being (name), remain silent; whoever does not approve, please speak.' (Repeat three times.) The Sangha has approved granting Sramaneri (name) a two-year period of probation, her Upadhyayini being (name). The Sangha approves, as it remains silent, and the matter is thus established.
Granting the Six Dharmas (One should say to her:)
'(Name), listen carefully! The Tathagata (One who has thus gone, an epithet of the Buddha), Arhat (Worthy One, one who has destroyed all defilements), Samyaksambuddha (Perfectly Enlightened One, fully awakened one) has spoken of six dharmas. One must not commit impure acts, engaging in sexual acts. If a Siksamana (Trainee Nun) engages in sexual acts; she is no longer a Siksamana, nor a woman of the Sakya clan. Engaging in physical contact with a man with a defiled mind constitutes a transgression, and one should receive the precepts again. Among these six dharmas, one must not violate them for the rest of one's life. Can you uphold this?' (Answer: ) 'I can.'
One must not steal, not even a blade of grass. If a Siksamana takes five coins (ancient currency unit) or more from another person, whether taking it herself, instructing another to take it, or herself
斫、教人斫，若自破、教人破，若燒、若理、若壞色；非式叉摩那，非釋種女。若取減五錢，犯戒，應更與戒。是中盡形壽不得犯，能持不？(答言：)能。
不得故斷眾生命乃至蟻子。若式叉摩那故自手斷人命，求刀授與人，教死、勸死、贊死，若與人非藥，若墮人胎，厭禱咒術，自作、教人作；非式叉摩那，非釋種女。若斷畜生不能變化者命，犯戒，應更與戒。是中盡形壽不得犯，能持不？(答言：)能。
不得妄語乃至戲笑。若式叉摩那不真實，無所有，自稱言得上人法，得禪、得解脫、得定、得正受，得須陀洹果乃至阿羅漢果，天來、龍來、鬼神來供養我；非式叉摩那，非釋種女。若於眾中故作妄語，犯戒，應更與戒。是中盡形壽不得犯，能持不？(答言：)能。
不得非時食。若式叉摩那非時食，犯戒，應更與戒。是中盡形壽不得犯，能持不？(答言：)能。
不得飲酒。若式叉摩那飲酒，犯戒，應更與戒。是中盡形壽不得犯，能持不？(答言：)能。(式叉摩那尼於一切比丘尼戒中應學，除為尼過食。次依《十誦》結勸應云：)
汝某甲聽！僧已與汝學法。式叉摩那尼受持六法，名式叉摩那尼。汝得具滿和上尼，具滿阿阇梨尼，具滿比丘尼僧，得具滿行處，得具滿國土，
【現代漢語翻譯】 現代漢語譯本 不得砍伐，或教人砍伐；不得自己破壞，或教人破壞；不得焚燒，不得處理，不得改變顏色；這樣就不是式叉摩那（Śikṣamāṇā，學戒女），也不是釋迦族的女子。如果偷取價值少於五錢的財物，就犯戒，應該重新受戒。這些戒律終身都不能違犯，能夠持守嗎？（回答：）能。 不得故意斷絕眾生的生命，乃至螞蟻的生命。如果式叉摩那故意親手殺人，尋找刀具交給他人，教唆他人死亡、勸說他人死亡、讚美死亡，或者給人非藥之物，或者墮胎，使用厭勝的詛咒法術，自己做，教人做；這樣就不是式叉摩那，也不是釋迦族的女子。如果斷絕不能變化的畜生的生命，就犯戒，應該重新受戒。這些戒律終身都不能違犯，能夠持守嗎？（回答：）能。 不得說謊，乃至開玩笑時也不得說謊。如果式叉摩那不真實，沒有得到任何成就，卻自稱得到上人法，得到禪定、得到解脫、得到禪定、得到正受，得到須陀洹果（Srota-āpanna，入流果）乃至阿羅漢果（Arhat，無學果），天、龍、鬼神來供養我；這樣就不是式叉摩那，也不是釋迦族的女子。如果在眾人面前故意說謊，就犯戒，應該重新受戒。這些戒律終身都不能違犯，能夠持守嗎？（回答：）能。 不得在非時食用食物。如果式叉摩那在非時食用食物，就犯戒，應該重新受戒。這些戒律終身都不能違犯，能夠持守嗎？（回答：）能。 不得飲酒。如果式叉摩那飲酒，就犯戒，應該重新受戒。這些戒律終身都不能違犯，能夠持守嗎？（回答：）能。（式叉摩那尼應該學習一切比丘尼戒，除了為比丘尼過度食用食物。接下來根據《十誦律》的結論勸誡應該這樣說：） 你某甲聽著！僧團已經給你學法。式叉摩那尼受持六法，名為式叉摩那尼。你得到具足的和尚尼（Upādhyāyinī，親教師尼），具足的阿阇梨尼（Ācāryinī，軌範師尼），具足的比丘尼僧團，得到具足的行處，得到具足的國土。
【English Translation】 English version Do not cut down trees yourself, nor instruct others to do so; do not destroy anything yourself, nor instruct others to do so; do not burn, manage, or change the color of anything. If you do these things, you are not a Śikṣamāṇā (a female trainee in Buddhism), nor a woman of the Śākya clan. If you steal something worth less than five coins, you have broken the precept and should receive the precepts again. You must not violate these precepts for the rest of your life. Can you uphold them? (Answer:) I can. Do not intentionally take the life of any living being, not even an ant. If a Śikṣamāṇā intentionally kills a person with her own hand, seeks a knife and gives it to someone, instructs someone to die, encourages someone to die, praises death, or gives someone non-medicine, or causes an abortion, uses curses or spells, does it herself, or instructs others to do it, then she is not a Śikṣamāṇā, nor a woman of the Śākya clan. If you take the life of an animal that cannot transform itself, you have broken the precept and should receive the precepts again. You must not violate these precepts for the rest of your life. Can you uphold them? (Answer:) I can. Do not lie, not even in jest. If a Śikṣamāṇā is not truthful, has not attained anything, but claims to have attained the Dharma of superiors, attained dhyana (meditative state), attained liberation, attained samadhi (concentration), attained right reception, attained the Srota-āpanna (stream-enterer) fruit, or even the Arhat (one who is worthy) fruit, and that gods, dragons, and spirits come to make offerings to me, then she is not a Śikṣamāṇā, nor a woman of the Śākya clan. If you intentionally lie in front of the assembly, you have broken the precept and should receive the precepts again. You must not violate these precepts for the rest of your life. Can you uphold them? (Answer:) I can. Do not eat at the wrong time. If a Śikṣamāṇā eats at the wrong time, she has broken the precept and should receive the precepts again. You must not violate these precepts for the rest of your life. Can you uphold them? (Answer:) I can. Do not drink alcohol. If a Śikṣamāṇā drinks alcohol, she has broken the precept and should receive the precepts again. You must not violate these precepts for the rest of your life. Can you uphold them? (Answer:) I can. (The Śikṣamāṇā should learn all the Bhikṣuṇī precepts, except for overeating for the sake of the Bhikṣuṇī. Next, according to the conclusion and exhortation of the Daśabhūmika Sūtra, it should be said:) You, so-and-so, listen! The Sangha has already given you the Dharma to learn. The Śikṣamāṇā upholds six Dharmas and is called a Śikṣamāṇā. You have obtained a fully qualified Upādhyāyinī (preceptor nun), a fully qualified Ācāryinī (teacher nun), a fully qualified Bhikṣuṇī Sangha, a fully qualified place to practice, and a fully qualified country.
得轉輪王愿，汝今已滿。當恭敬三寶：佛寶、法寶、僧寶，和尚尼、阿阇梨尼，恭敬上中下座。當勤三學：善戒學、善定學、善慧學。當修三脫門：空、無相、無作。當勤三業：坐禪、誦經、勸化作福行。是諸法開涅槃門，得須陀洹果、斯陀含果、阿那含果、阿羅漢果。如蓮華在水中，日日增長開敷；汝亦如是增長道法，后當受具足戒。(次說頌云：)「釋師子法中，已獲難得戒，無難時難得，已得勿使空。」頭面禮僧足，右繞歡喜去。
授大戒請和尚尼法(具儀作如是言：)
大姊一心念！我某甲，今求阿姨為和尚，愿阿姨為我作和尚。我依阿姨故，得受大戒。(三說。報云：)可爾。
請戒師法(具儀作如是請：)
大姊一心念！我某甲，今求阿姨為羯磨阿阇梨，愿阿姨為我作羯磨阿阇梨。我依阿姨故，得受大戒。(三說。報云：)可爾。
請教授師法(具儀作如是言：)
大姊一心念！我某甲，今求阿姨為教授阿阇梨，愿阿姨為我作教授阿阇梨。我依阿姨故，得受大戒。(三說。報云：)可爾。
安受戒人處所法(應安眼見耳不聞處。其受戒人若在空、若隱沒、若離見聞處、若界外，不名受具。和尚尼及足數比丘尼亦如是。)
差教授師法(是中戒師問云：
)
眾中誰能為彼某甲作教授師？(若作師者，即應答云：)我某甲能。(答已，戒師應作白雲：)
大姊僧聽！彼某甲，從和尚尼某甲求受大戒。若僧時到，僧忍聽，某甲為教授師。白如是。
往彼問遮難法(教授者至受戒人所，語言：)
此安多會、郁多羅僧、僧伽梨、此僧竭支、覆肩衣。此是汝衣缽不？(彼答「是」已，復應語言：)
諦聽！今真誠時，我今問汝，有便言有，無當言無。汝不犯邊罪不？汝不犯比丘不？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？和尚尼字誰？年歲滿不？衣缽具不？父母(夫主)聽汝不？汝不負人債不？汝非婢不？汝是女人不？女人有如是諸病：癩、白癩、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？(若其一一隨事答「無」，復應語言：)
如我向者所問，僧中亦當如是問。如汝曏者答我，僧中亦當作如是答。
問已白僧法(彼教授師問已，還來僧中，如常威儀，舒手相及處立，作如是白：)
大姊僧聽！彼某甲，從和尚尼某甲求受大戒。若僧
【現代漢語翻譯】 現代漢語譯本 眾中誰能為彼某甲（受戒者的代稱）作教授師？（若有人願意擔任教授師，就應該回答說：）『我某甲（自己的名字）能。』（回答完畢后，戒師應該宣告說：） 大姊僧聽！彼某甲（受戒者的代稱），從和尚尼某甲（尼師的名字）求受大戒。如果僧團認為時機已到，僧團允許聽取，某甲（教授師的名字）擔任教授師。宣告完畢。 前往詢問遮難法（教授師到受戒人處，說道：） 此安多會（下裙）、郁多羅僧（上衣）、僧伽梨（大衣）、此僧竭支（覆胸衣）、覆肩衣（覆肩衣）。這些是你的衣缽嗎？（她回答『是』之後，教授師應該繼續說：） 諦聽！現在是真誠的時候，我現在問你，有就說有，沒有就說沒有。你沒有犯邊罪嗎？你沒有犯比丘罪嗎？你不是以盜心入道的嗎？你不是破內外道的人嗎？你不是黃門（無性生殖能力的人）嗎？你沒有殺父嗎？你沒有殺母嗎？你沒有殺阿羅漢（已證悟的聖者）嗎？你沒有破壞和合僧團嗎？你沒有惡意使佛身出血嗎？你不是誹謗僧人的人嗎？你不是畜生嗎？你不是有二形（雙性人）嗎？你叫什麼名字？你的和尚尼（尼師）叫什麼名字？你年齡滿了嗎？你的衣缽齊全嗎？你的父母（丈夫）允許你出家嗎？你沒有欠別人的債嗎？你不是奴婢嗎？你是女人嗎？女人有這些疾病：癩病、白癩病、癰疽、干痟、癲狂、二道合（生殖泌尿系統畸形）、道小（生殖器官發育不全）、大小便經常滲漏、鼻涕唾液經常流出。你有這些疾病嗎？（如果她一一隨事回答『沒有』，教授師應該繼續說：) 我剛才問你的問題，僧團中也會這樣問你。你剛才怎樣回答我，在僧團中也要怎樣回答。 詢問完畢后稟告僧團（教授師詢問完畢后，回到僧團中，按照通常的威儀，伸出手到可以觸及的地方站立，這樣稟告：） 大姊僧聽！彼某甲（受戒者的代稱），從和尚尼某甲（尼師的名字）求受大戒。如果僧團
【English Translation】 English version Who among the assembly can act as the preceptor for this person, so-and-so (a placeholder for the name of the person receiving ordination)? (If someone is willing to be the preceptor, they should answer:) 'I, so-and-so (their own name), am able.' (After answering, the ordination master should announce:) 'Venerable Sangha, listen! This person, so-and-so (a placeholder for the name of the person receiving ordination), requests to receive the full ordination from the Abbess, so-and-so (the name of the Abbess). If the Sangha deems it the right time, may the Sangha listen, and so-and-so (the name of the preceptor) will serve as the preceptor. This is the announcement.' Go to inquire about the obstructive conditions (The preceptor goes to the person receiving ordination and says:) 'This is the antarvāsa (undergarment), uttarāsaṅga (upper robe), saṅghāṭī (outer robe), this is the saṃkakṣikā (bodice), and the shoulder covering. Are these your robes and bowl?' (After she answers 'Yes,' the preceptor should continue to say:) 'Listen carefully! Now is the time for truthfulness. I will now ask you, if it is, say it is; if it is not, say it is not. Have you not committed any transgression involving defilement? Have you not committed any offense against a Bhikkhu? Are you not entering the path with thievish intentions? Are you not one who destroys both 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 (an enlightened being)? Have you not caused a schism in the Sangha? Have you not maliciously drawn blood from the body of the Buddha? Are you not a slanderer of monks? Are you not an animal? Are you not a hermaphrodite? What is your name? What is the name of your Abbess? Are you of full age? Are your robes and bowl complete? Do your parents (husband) permit you to renounce? Are you not in debt to anyone? Are you not a slave? Are you a woman? Women have these diseases: leprosy, white leprosy, carbuncles, consumption, madness, double passage (genitourinary malformation), small passage (genital hypoplasia), constant leakage of urine and feces, constant discharge of mucus and saliva. Do you have these diseases?' (If she answers 'No' to each question as appropriate, the preceptor should continue to say:) 'As I have asked you, so too will the Sangha ask you. As you have answered me, so too must you answer in the Sangha.' After questioning, reporting to the Sangha (After the preceptor has questioned, they return to the Sangha, maintaining the usual decorum, standing with their hand extended to a reachable distance, and report thus:) 'Venerable Sangha, listen! This person, so-and-so (a placeholder for the name of the person receiving ordination), requests to receive the full ordination from the Abbess, so-and-so (the name of the Abbess). If the Sangha'
時到，僧忍聽，我已教授竟，聽使來。白如是。
從僧乞戒法(彼應語言「汝來」。來已，為捉衣缽，教禮眾僧。禮已，在戒師前長跪合掌，作如是言：)
大姊僧聽！我某甲，從和尚尼某甲求受大戒。我某甲，今從僧乞受大戒，和尚尼某甲。愿僧拔濟我，慈愍故。(三說。若受戒人不自稱名、不稱和尚尼名、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、若無和尚尼、若多和尚尼、若眾僧不滿，皆不名受戒。)
戒師白法(戒師欲問，先白。白雲：)
大姊僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。若僧時到，僧忍聽，我問諸難事。白如是。
戒師問法(白已，語言：)
汝諦聽！今是真誠時，實語時，我今問汝，有當言有，無當言無。汝不犯邊罪不？汝不犯比丘不？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？和尚尼字誰？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、白癩、癰疽、干痟、癲
【現代漢語翻譯】 現代漢語譯本 時辰已到，眾位比丘尼請聽，我的教授已經完畢，聽憑使者前來。稟告如上。
（從比丘尼僧團請求受戒法（此時，僧團應回答『你來』。來之後，為她拿衣缽，教她禮拜眾比丘尼。禮拜完畢，在戒師面前長跪合掌，這樣說：）
大德比丘尼僧團請聽！我某甲，從和尚尼（Upajjhaya-nun，親教師尼）某甲處請求受大戒。我某甲，現在從僧團請求受大戒，和尚尼某甲。愿僧團救拔我，因為慈悲憐憫的緣故。（重複三次。如果受戒人不自報姓名、不稱呼和尚尼的名字、教她請求受戒卻不請求受戒、穿著世俗的衣服等等，或者睡眠、醉酒、瘋狂、裸體、嗔恚、無心、身體殘缺不全、借用他人的衣缽、沒有和尚尼、有多個和尚尼、或者比丘尼僧團人數不足，都不算受戒。）
戒師稟告（戒師想要提問，先稟告。稟告說：）
大德比丘尼僧團請聽！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在從僧團請求受大戒，和尚尼某甲。如果僧團時辰已到，僧團允許聽，我將提問各種困難的問題。稟告如上。
戒師提問（稟告完畢，說：）
你仔細聽！現在是真誠的時候，說實話的時候，我現在問你，有就說有，沒有就說沒有。你沒有犯邊罪（Parajika，波羅夷，斷頭罪）嗎？你沒有犯比丘罪嗎？你不是以盜心入道的嗎？你不是破壞內外道的人嗎？你不是黃門（閹人）嗎？你沒有殺父嗎？你沒有殺母嗎？你沒有殺阿羅漢（Arahat，已證悟的聖者）嗎？你沒有破壞和合僧團（Sangha，僧伽）嗎？你不是惡意使佛陀（Buddha）流血嗎？你不是誹謗他人的人嗎？你不是畜生嗎？你不是有雙性（ उभयलिङ्ग， उभयव्यञ्जन）的人嗎？你叫什麼名字？和尚尼的名字是誰？年齡滿了沒有？衣缽（Patra，缽）齊全嗎？父母（丈夫）允許你出家嗎？你沒有欠別人的債嗎？你不是奴婢嗎？你是女人嗎？女人有如下這些疾病：麻風（Leprosy）、白癜風（Kilasa）、癰疽（Gandha）、乾瘦病（Sosa）、癲癇（Apasmara）嗎？
【English Translation】 English version The time has come, nuns, please listen. My instruction is complete. Let the messenger come forward. Report as such.
(To request ordination from the Sangha (the nuns should respond 'Come forward'. After she comes forward, take her robes and bowl, and instruct her to bow to the Sangha. After bowing, kneel on her knees with palms together in front of the preceptor, and say as follows:)
Venerable Sangha, please listen! I, (name), request the Great Ordination from Upajjhaya-nun (name). I, (name), now request the Great Ordination from the Sangha, Upajjhaya-nun (name). May the Sangha deliver me, out of compassion. (Repeat three times. If the person seeking ordination does not state her name, does not state the name of her Upajjhaya-nun, is taught to request ordination but does not request ordination, wears secular clothing, etc., or is sleeping, drunk, insane, naked, angry, mindless, physically incomplete, borrows another's robes and bowl, has no Upajjhaya-nun, has multiple Upajjhaya-nuns, or the Sangha is incomplete, then the ordination is not valid.)
The preceptor informs (The preceptor, wanting to ask, first informs. Informing thus:)
Venerable Sangha, please listen! This (name), requests the Great Ordination from Upajjhaya-nun (name). This (name), now requests the Great Ordination from the Sangha, Upajjhaya-nun (name). If the Sangha's time has come, and the Sangha permits listening, I will ask about the difficult matters. Report as such.
The preceptor asks (Having informed, says:)
Listen carefully! Now is the time for truth, the time for speaking truthfully. I now ask you, if it is, say it is; if it is not, say it is not. Have you committed a Parajika (defeat, expulsion) offense? Have you committed an offense against a Bhikkhu (monk)? Did you enter the Path with thieving intentions? 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 Arahat (worthy one)? Have you not caused a schism in the Sangha (community)? Have you not maliciously drawn blood from the Buddha (enlightened one)? Are you not a slanderer? Are you not an animal? Are you not of two sexes ( उभयलिङ्ग, उभयव्यञ्जन)? What is your name? What is the name of your Upajjhaya-nun? Is your age complete? Are your robes and bowl (Patra) complete? Do your parents (husband) permit you? Are you not in debt to anyone? Are you not a slave? Are you a woman? Does the woman have such diseases: Leprosy, Kilasa (leukoderma), Gandha (boils), Sosa (consumption), Apasmara (epilepsy)?
狂、二道合、道小、大小便常漏、洟唾常出。汝有如是諸病不？(又須隨事，一一答「無」。)
正授本法(以法開導，令起上上品心，至誠諦受，應如是作。)
大姊僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年滿二十，衣缽具足。若僧時到，僧忍聽，為某甲授大戒，和尚尼某甲。白如是。
大姊僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年滿二十，衣缽具足。僧今授某甲大戒，和尚尼某甲。誰諸大姊忍僧授某甲大戒，和尚尼某甲者默然，誰不忍者說。(三說。)僧已忍與某甲授大戒竟，和尚尼某甲。僧忍，默然故，是事如是持。
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，從和尚尼某甲求受大戒。我某甲，今從僧乞受大戒，和尚尼某甲。愿僧拔濟我，慈愍故。(三說。)
戒師
【現代漢語翻譯】 現代漢語譯本： 你是否有狂妄、精神失常、行為不檢、大小便失禁、經常流口水鼻涕等疾病？（還必須根據具體情況，一一回答『沒有』。）
正式傳授根本戒法（用佛法開導，使其生起最上等的清凈心，至誠懇切地接受，應當這樣做。）
各位大姊比丘尼聽著！這位某甲（受戒者的名字），從和尚尼某甲（尼師的名字）處請求受比丘尼大戒。這位某甲，現在從比丘僧團乞求受比丘尼大戒，和尚尼是某甲。某甲所說的情況清凈，沒有各種障礙，年齡已滿二十歲，衣缽等物具足。如果僧團時機已到，僧團允許，就為某甲授比丘尼大戒，和尚尼是某甲。稟白完畢。
各位大姊比丘尼聽著！這位某甲，從和尚尼某甲處請求受比丘尼大戒。這位某甲，現在從比丘僧團乞求受比丘尼大戒，和尚尼是某甲。某甲所說的情況清凈，沒有各種障礙，年齡已滿二十歲，衣缽等物具足。僧團現在為某甲授比丘尼大戒，和尚尼是某甲。哪位大姊允許僧團為某甲授比丘尼大戒，和尚尼是某甲的，就保持沉默；誰不同意，就請說出來。（重複三次。）僧團已經允許為某甲授比丘尼大戒完畢，和尚尼是某甲。僧團允許，因為大家保持沉默，這件事就這樣決定了。
為原本是比丘尼的受戒者授比丘尼大戒，請求羯磨阿阇梨的方法（受戒者與比丘尼僧團一同來到比丘僧團中，在阿阇梨面前以恭敬的禮儀，這樣請求：）
大德請一心憶念！我某甲，現在禮請大德作為羯磨阿阇梨（karma-ācārya，羯磨導師），希望大德為我擔任羯磨阿阇梨。我依靠大德的幫助，才能得到受比丘尼大戒的機會，請您慈悲憐憫。（重複三次。阿阇梨應該回答說：）可以。
乞求受戒的方法（受戒者向比丘僧團頂禮后，以恭敬的禮儀，這樣說：）
大德僧團請聽！我某甲，從和尚尼某甲處請求受比丘尼大戒。我某甲，現在從僧團乞求受比丘尼大戒，和尚尼是某甲。希望僧團救拔我，請您慈悲憐憫。（重複三次。）
戒師
【English Translation】 English version: Do you have diseases such as arrogance, mental derangement, inappropriate behavior, frequent incontinence of urine and feces, and constant drooling and snot? (You must also answer 'no' to each item according to the specific situation.)
Formally transmitting the fundamental precepts (Enlightening with the Dharma, causing them to generate the highest level of pure mind, sincerely and earnestly receiving, it should be done like this.)
Venerable elder nuns, listen! This so-and-so (the name of the one receiving ordination), requests to receive the great Bhikkhuni ordination from Abbess so-and-so (the name of the nun). This so-and-so, now begs the Sangha of monks to receive the great Bhikkhuni ordination, with Abbess so-and-so. The situation of so-and-so is pure, without various obstacles, is twenty years old, and has sufficient robes and bowl. If the Sangha's time has come, and the Sangha permits, then ordain so-and-so with the great Bhikkhuni ordination, with Abbess so-and-so. The announcement is complete.
Venerable elder nuns, listen! This so-and-so, requests to receive the great Bhikkhuni ordination from Abbess so-and-so. This so-and-so, now begs the Sangha of monks to receive the great Bhikkhuni ordination, with Abbess so-and-so. The situation of so-and-so is pure, without various obstacles, is twenty years old, and has sufficient robes and bowl. The Sangha now ordains so-and-so with the great Bhikkhuni ordination, with Abbess so-and-so. Which elder nuns permit the Sangha to ordain so-and-so with the great Bhikkhuni ordination, with Abbess so-and-so, remain silent; whoever does not permit, please speak. (Repeat three times.) The Sangha has already permitted to ordain so-and-so with the great Bhikkhuni ordination, with Abbess so-and-so. The Sangha permits, because everyone remains silent, this matter is thus decided.
The method of requesting the Karma-ācārya (羯磨阿阇梨) for bestowing the great Bhikkhuni ordination to one who was originally a Bhikkhuni (The one receiving ordination, together with the Bhikkhuni Sangha, comes to the Sangha of monks, and in front of the ācārya (阿阇梨), with respectful manners, makes this request:)
Venerable Sir, please focus your mind! I, so-and-so, now invite the Venerable Sir to be the Karma-ācārya, hoping that the Venerable Sir will serve as my Karma-ācārya. I rely on the Venerable Sir's help to obtain the opportunity to receive the great Bhikkhuni ordination, please have compassion. (Repeat three times. The ācārya should answer:) It is acceptable.
The method of begging for ordination (After the one receiving ordination prostrates to the Sangha of monks, with respectful manners, says this:)
Venerable Sangha, please listen! I, so-and-so, request to receive the great Bhikkhuni ordination from Abbess so-and-so. I, so-and-so, now beg the Sangha to receive the great Bhikkhuni ordination, with Abbess so-and-so. I hope the Sangha will rescue me, please have compassion. (Repeat three times.)
Preceptor
白法(此中戒師先白后問。白雲：)
大德僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。若僧時到，僧忍聽，我問諸難事。白如是。
戒師問法(白已，語言：)
汝諦聽！今是真誠時，實語時，我今問汝，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？和尚尼字誰？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、白癩、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，如前開導教諦受。當如是作。)
大德僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年
【現代漢語翻譯】 現代漢語譯本 白法（此中戒師先稟白后提問。稟白說：） 大德僧眾請聽！這位某甲，從和尚尼某甲處請求受比丘尼大戒。這位某甲，現在從僧眾處乞求受比丘尼大戒，和尚尼是某甲。如果僧眾認為時機已到，僧眾容許聽，我將提問諸種遮難之事。稟白完畢。 戒師提問（稟白完畢后，開始提問：） 你仔細聽！現在是真誠之時，說實話之時，我現在問你，有就說有，沒有就說沒有。你沒有犯邊罪嗎？你沒有犯比丘罪嗎？你不是以盜賊之心來出家修道嗎？你不是破壞內外道的人嗎？你不是黃門（太監）嗎？你沒有殺父親嗎？你沒有殺母親嗎？你沒有殺阿羅漢嗎？你沒有破壞和合僧團嗎？你沒有惡意使佛陀流血嗎？你不是說是非之人嗎？你不是畜生嗎？你不是具有男女二形的人嗎？你叫什麼名字？你的和尚尼法號是什麼？你年齡滿了嗎？你的衣和缽都具備了嗎？你的父母（丈夫）允許你出家嗎？你沒有欠別人的債嗎？你不是奴婢嗎？你是女人嗎？女人有這些疾病：癩病、白癩病、癰疽、乾瘦病、癲狂病、二道合（生殖器官畸形）、道小（生殖器官狹小）、大小便經常滲漏、鼻涕唾液經常流出。你有沒有這些疾病？（根據實際情況回答沒有，然後應該問：）你學習過戒律了嗎？（應該回答：）已經學習過戒律。（再問：）你清凈嗎？（應該回答：）清凈。（再問其他比丘尼：）某甲學習過戒律了嗎？（其他比丘尼回答：）已經學習過戒律。（再問：）清凈嗎？（重複回答：）清凈。 正式授戒（既然方便條件都已具備，像之前那樣開導教誨，認真領受。應當這樣做。） 大德僧眾請聽！這位某甲，從和尚尼某甲處請求受比丘尼大戒。這位某甲，現在從僧眾處乞求受比丘尼大戒，和尚尼是某甲。某甲所說清凈，沒有各種遮難之事，年齡已滿。
【English Translation】 English version White Dharma (Here, the precept master first announces and then asks. The announcement says:) Venerable Sangha, listen! This so-and-so (某甲), seeks to receive the great precepts of a Bhikshuni (比丘尼) from Upadhyayini (和尚尼) so-and-so. This so-and-so, now begs the Sangha to receive the great precepts of a Bhikshuni, with Upadhyayini so-and-so. If the Sangha deems the time appropriate, and the Sangha is willing to listen, I will ask about the prohibitive matters. The announcement is thus. Precept Master Asks (After the announcement, the questions begin:) Listen carefully! Now is the time for sincerity, the time for truth. I now ask you, if it is, say it is; if it is not, say it is not. Have you not committed a border offense (邊罪)? Have you not committed an offense against a Bhikshu (比丘)? Are you not taking the path with a thief's mind? Are you not one who destroys internal and external paths? Are you not a eunuch (黃門)? Have you not killed your father? Have you not killed your mother? Have you not killed an Arhat (阿羅漢)? Have you not broken the harmony of the Sangha (和合僧)? Have you not maliciously drawn blood from the Buddha's body? Are you not a slanderer? Are you not an animal? Are you not of two genders (有二形)? What is your name? What is the Dharma name of your Upadhyayini? Are you of full age? Are your robes and bowl complete? Have your parents (husband) permitted you? Are you not in debt to others? Are you not a slave? Are you a woman? Women have such diseases: leprosy (癩), white leprosy (白癩), carbuncles (癰疽), consumption (干痟), epilepsy (癲狂), two-way confluence (二道合, genital malformation), small passage (道小, narrow genitals), constant leakage of urine and feces, constant discharge of mucus and saliva. Do you have such diseases? (Answer no according to the actual situation, then ask:) Have you studied the precepts? (You should answer:) I have studied the precepts. (Ask again:) Are you pure? (You should answer:) I am pure. (Ask other Bhikshunis:) Has so-and-so studied the precepts? (The other Bhikshunis answer:) She has studied the precepts. (Ask again:) Is she pure? (Repeat the answer:) She is pure. Proper Ordination (Since the expedient conditions are complete, enlighten and teach as before, and receive diligently. It should be done like this.) Venerable Sangha, listen! This so-and-so, seeks to receive the great precepts of a Bhikshuni from Upadhyayini so-and-so. This so-and-so, now begs the Sangha to receive the great precepts of a Bhikshuni, with Upadhyayini so-and-so. What so-and-so has said is pure, without any prohibitive matters, and is of full age.
歲已滿，衣缽具足，已學戒清凈。若僧時到，僧忍聽，僧今為某甲受大戒，和尚尼某甲。白如是。
大德僧聽！此某甲，從和尚尼某甲求受大戒。此某甲，今從僧乞受大戒，和尚尼某甲。某甲所說清凈，無諸難事，年歲已滿，衣缽具足，已學戒清凈。僧今為某甲受大戒，和尚尼某甲。誰諸長老忍僧與某甲受大戒，和尚尼某甲者默然，誰不忍者說。(三說。)僧已忍為某甲受大戒竟，和尚尼某甲。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，
【現代漢語翻譯】 現代漢語譯本： 年齡已滿，衣缽（指出家人的用具）具足，已經學習戒律清凈。如果僧眾時間允許，請僧眾允許聽聞，僧眾現在為某甲（指受戒者的代稱）授大戒，和尚尼（指女性出家導師）是某甲。告知如上。
大德僧眾請聽！這位某甲，從和尚尼某甲處請求受大戒。這位某甲，現在從僧眾處乞求受大戒，和尚尼是某甲。某甲所說清凈，沒有各種障礙，年齡已滿，衣缽具足，已經學習戒律清凈。僧眾現在為某甲授大戒，和尚尼是某甲。哪位長老允許僧眾為某甲授大戒，和尚尼是某甲的請默然，哪位不允許的請說出來。（重複三次。）僧眾已經允許為某甲授大戒完畢，和尚尼是某甲。僧眾允許，因為默然的緣故，這件事就這樣決定。（尼律中說：自己陳述清凈，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。完成這個儀式后，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（指沒有執著）、等正覺（指完全覺悟）說了八條波羅夷法（指最重的罪），如果比丘尼（指女性出家人）犯了，就不是比丘尼，不是釋迦族的女兒。不得行不凈的行為，行淫慾之法。如果比丘尼行不凈的行為，行淫慾之法，乃至與畜生髮生關係；她就不是比丘尼，不是釋迦族的女兒。你在這方面盡形壽（指一生）都不能犯，能持守嗎？（回答說：）能。
不得盜取，乃至一片草葉。如果比丘尼拿取別人五錢（指古代的貨幣單位）或超過五錢的財物，無論是自己拿取、教唆別人拿取，無論是自己砍伐、教唆別人砍伐，無論是自己破壞、教唆別人破壞，無論是焚燒、掩埋、還是改變顏色；她就不是比丘尼，不是釋迦族的女兒。你在這方面盡形壽都不能犯，能持守嗎？（回答說：）能。
不得斷眾生的性命，乃至螞蟻。如果比丘尼故意親手殺人，把刀交給別人，教唆別人殺人、讚歎死亡、勸說別人去死，
【English Translation】 English version: The age is full, the robes and bowl (referring to the tools of a monk) are complete, and the precepts have been learned purely. If the Sangha's (referring to the monastic community) time is right, may the Sangha listen, the Sangha now confers the great precepts on so-and-so (a placeholder for the name of the person receiving ordination), with Bhikkhuni (referring to a female monastic teacher) so-and-so as the preceptor. Announce thus.
Venerable Sangha, listen! This so-and-so seeks to receive the great precepts from Bhikkhuni so-and-so. This so-and-so now begs to receive the great precepts from the Sangha, with Bhikkhuni so-and-so as the preceptor. So-and-so declares purity, without any hindrances, the age is full, the robes and bowl are complete, and the precepts have been learned purely. The Sangha now confers the great precepts on so-and-so, with Bhikkhuni so-and-so as the preceptor. Whoever among the elders approves of the Sangha conferring the great precepts on so-and-so, with Bhikkhuni so-and-so as the preceptor, let them be silent; whoever does not approve, let them speak. (Repeat three times.) The Sangha has approved the conferring of the great precepts on so-and-so, with Bhikkhuni so-and-so as the preceptor. The Sangha approves, because of the silence, this matter is thus upheld. (The Bhikkhuni Vinaya (referring to the monastic code for nuns) says: Self-declaration of purity, age of twenty years complete, the Sangha now confers full ordination on so-and-so. The wording is the same, reciting accordingly without error. After completing this ritual, the time should be recorded. Receiving ordination in border regions is no different from this.)
The method of conferring the precepts (you should say to her:)
Good woman, listen carefully! The Tathagata (referring to the Buddha), the Arhat (referring to one who is without attachments), the Samyak-sambuddha (referring to the fully enlightened one) has spoken of the eight Parajika (referring to the gravest offenses) rules. If a Bhikkhuni (referring to a female monastic) violates them, she is not a Bhikkhuni, not a daughter of the Shakya clan. She must not engage in impure conduct, engaging in the act of sexual desire. If a Bhikkhuni engages in impure conduct, engaging in the act of sexual desire, even with an animal; she is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate 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 Bhikkhuni takes five coins (referring to an ancient currency unit) or more from another person, whether taking it herself, instructing others to take it, whether cutting it herself, instructing others to cut it, whether destroying it herself, instructing others to destroy it, whether burning it, burying it, or changing its color; she is not a Bhikkhuni, not a daughter of the Shakya clan. You must not violate this for the rest of your life, can you uphold this? (Answer:) I can.
She must not take the life of a living being, not even an ant. If a Bhikkhuni intentionally kills a person with her own hand, gives a knife to another person, instructs another to kill, praises death, encourages another to die,
與人非藥，若墮胎，厭禱咒術，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果，天來、龍來、鬼神來供養我；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、若逆摩、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
【現代漢語翻譯】 現代漢語譯本： 不可與人發生性行為，如同服用藥物一般；如果墮胎，或者相信並使用詛咒巫術，無論是自己進行還是教唆他人進行；這樣的人不是比丘尼（bhikkhuni，佛教女出家人），不是釋迦族的女兒。這些是你在整個生命中都不能觸犯的，你能遵守嗎？（回答：）能。 不可說謊，即使是開玩笑也不行。如果比丘尼不誠實，沒有實際證得，卻自稱證得了上人法（殊勝的修行境界），得到了禪定（dhyana，冥想狀態）、解脫（moksha，從輪迴中解脫）、三昧（samadhi，精神集中狀態）、正受（正確的禪定體驗），證得了須陀洹果（srotapanna，預流果，佛教修行的第一階段）乃至阿羅漢果（arhat，佛教修行的最高階段），天神、龍、鬼神都來供養我；這樣的人不是比丘尼，不是釋迦族的女兒。這些是你在整個生命中都不能觸犯的，你能遵守嗎？（回答：）能。 不可發生身體接觸，甚至與畜生也不行。如果比丘尼心懷染污，與心懷染污的男子發生身體接觸，腋下以上，膝蓋以上，無論是摩擦、按壓、反向摩擦、順向摩擦，還是拉、推、舉、下壓、抓、用力按壓；這樣的人不是比丘尼，不是釋迦族的女兒。這些是你在整個生命中都不能觸犯的，你能遵守嗎？（回答：）能。 不可犯八事，甚至與畜生也不行。如果比丘尼心懷染污，接受心懷染污的男子拉手、拉衣服、進入隱蔽的地方、在隱蔽的地方一起站立、一起說話、一起行走、身體互相依靠、共同約定，犯了這八件事；這樣的人不是比丘尼，不是釋迦族的女兒。這些是你在整個生命中都不能觸犯的，你能遵守嗎？（回答：）能。 不可掩蓋他人所犯的重罪，甚至是突吉羅（dukkhata，輕罪）的惡劣說法。如果比丘尼知道有比丘尼犯了波羅夷（parajika，極重罪，會導致逐出僧團），不自己揭發、不向僧團報告、不告訴其他人讓他們知道。之後在其他時候，這個比丘尼如果還俗、被驅逐、被禁止參與僧團事務、或者加入外道；她就說：『我早就知道這個人犯了這樣這樣的罪。』這樣的人不是比丘尼，不是釋迦族的女兒，因為她掩蓋了他人的重罪。這些是你在整個生命中都不能觸犯的，你能遵守嗎？（回答：）能。 不
【English Translation】 English version: Do not engage in sexual relations with a person, as if taking medicine; if you abort a pregnancy, or believe in and practice curses and spells, whether you do it yourself or instruct others to do it; such a person is not a bhikkhuni (Buddhist nun), not a daughter of the Shakya clan. These are things you must not violate for the rest of your life, can you uphold them? (Answer:) I can. Do not lie, not even in jest. If a bhikkhuni is dishonest, and without actually attaining it, claims to have attained superior states (uttarimanussadhamma, superior human qualities), attained dhyana (meditative states), moksha (liberation from samsara), samadhi (concentration), right concentration, attained the srotapanna fruit (stream-enterer, the first stage of Buddhist enlightenment) up to the arhat fruit (the highest stage of Buddhist enlightenment), that gods, dragons, and spirits come to make offerings to me; such a person is not a bhikkhuni, not a daughter of the Shakya clan. These are things you must not violate for the rest of your life, can you uphold them? (Answer:) I can. Do not engage in physical contact, not even with animals. If a bhikkhuni with a defiled mind engages in physical contact with a man with a defiled mind, above the armpits and above the knees, whether it is rubbing, pressing, rubbing against the grain, rubbing with the grain, pulling, pushing, lifting, lowering, grabbing, or pressing hard; such a person is not a bhikkhuni, not a daughter of the Shakya clan. These are things you must not violate for the rest of your life, can you uphold them? (Answer:) I can. Do not commit the eight offenses, not even with animals. If a bhikkhuni with a defiled mind accepts a man with a defiled mind holding her hand, holding her robe, entering a secluded place, standing together in a secluded place, talking together, walking together, leaning against each other, making an agreement together, committing these eight offenses; such a person is not a bhikkhuni, not a daughter of the Shakya clan. These are things you must not violate for the rest of your life, can you uphold them? (Answer:) I can. Do not conceal the serious offenses of others, not even the evil speech of dukkata (minor offenses). If a bhikkhuni knows that a bhikkhuni has committed a parajika (a grave offense leading to expulsion from the Sangha), does not reveal it herself, does not report it to the Sangha, does not tell others to let them know. Later, at another time, if this bhikkhuni disrobes, is expelled, is prohibited from participating in Sangha affairs, or joins a non-Buddhist sect; she then says: 'I knew long ago that this person committed such and such a crime.' Such a person is not a bhikkhuni, not a daughter of the Shakya clan, because she concealed the serious offenses of others. These are things you must not violate for the rest of your life, can you uphold them? (Answer:) I can. Do
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，不復還成比丘尼行。汝是中盡形壽不得犯。
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，是比丘尼法。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：若僧差食、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
【現代漢語翻譯】 現代漢語譯本： 得隨被舉比丘語乃至沙彌。若比丘尼知比丘（bhikkhu，男性出家人）為僧團所舉，如法、如毗尼（vinaya，戒律）、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！彼比丘為僧團所舉，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（bhikkhuni，女性出家人），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（tathagata，佛的稱號之一）、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，不復還成比丘尼行。汝是中盡形壽不得犯。』
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，是比丘尼法。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（danapati，施主）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：若僧差食、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
【English Translation】 English version: One must follow the words of an accused bhikkhu (male monastic) even down to a novice. If a bhikkhuni (female monastic) knows that a bhikkhu has been accused by the Sangha (monastic community) according to the Dharma, according to the Vinaya (code of conduct), according to the Buddha's teachings, for offenses against proper conduct, without repentance, and is not allowed to live together; and yet she follows the words of that bhikkhu. The bhikkhunis should admonish this bhikkhuni, saying: 'Sister! That bhikkhu has been accused by the Sangha according to the Dharma, according to the Vinaya, according to the Buddha's teachings, for offenses against proper conduct, without repentance, and is not allowed to live together; do not follow the words of that bhikkhu.' When the bhikkhunis admonish this bhikkhuni, she persists and does not give up. That bhikkhuni should be admonished up to three times to abandon this matter. If she abandons it after being admonished up to three times, that is good; if she does not abandon it, she is no longer a bhikkhuni, no longer a daughter of the Sakyan clan, because she is guilty of following an accused person. You must not violate this for the rest of your life. Can you uphold this?' (She answers:) 'I can.'
'Good woman, listen carefully! The Tathagata (one of the Buddha's titles), the Unattached One, the Perfectly Enlightened One, speaks of four similes. If one commits the eight grave offenses, it is like a severed head that cannot be reattached, like the heart of a tala tree that does not grow again, like a broken needle eye that is no longer usable, like a large stone split into two pieces that cannot be rejoined; if a bhikkhuni commits the eight grave offenses, she can no longer be considered a bhikkhuni. You must not violate this for the rest of your life.'
Giving the Four Supports (one should say to her:)
'Good woman, listen carefully! The Tathagata, the Unattached One, the Perfectly Enlightened One, speaks of the Four Supports. Bhikkhunis rely on these to go forth and receive the full ordination; this is the bhikkhuni way. Relying on robes made of discarded rags to go forth and receive the full ordination; this is the bhikkhuni way. Can you uphold this for the rest of your life?' (She answers:) 'I can.'
If one obtains additional benefits: robes given by a danapati (donor), robes that have been cut, one should accept them.
'Relying on alms food to go forth and receive the full ordination; this is the bhikkhuni way. Can you uphold this for the rest of your life?' (She answers:) 'I can.'
If one obtains additional benefits: food assigned by the Sangha, food sent by a danapati, food on the eighth day of the month, food on the fifteenth day of the month, food on the first day of the month, regular food for the Sangha, food offered by a danapati, one should accept them.
Relying on sitting under a tree to go forth and receive
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、生酥、蜜、石蜜，應受。
汝已受戒竟，白四羯磨如法成就，得處所，和尚如法，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。和尚、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，當問和尚、阿阇梨。(令受戒者在前而去。)◎◎
師資篇第四
制和尚行法(和尚尼看弟子當如女想，弟子看和尚尼當如母想，展轉相敬重，相瞻視。如是正法便得久住，增益廣大。請法如上。又言：不應年減十二受人具足戒。又制和尚尼法，應如是行。若弟子，眾僧欲為作呵責等七羯磨者，和尚尼當於中如法料理，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，和尚尼于中如法料理，令弟子順從於僧，不違逆，求除罪，令僧疾與解羯磨。複次，弟子犯僧殘，和尚尼當如法料理：若應與摩那埵當與，乃至當與出
【現代漢語翻譯】 現代漢語譯本： 大戒，是比丘尼（bhikshuni，女性出家人）的戒律，你是否能終身遵守？（回答：）能。 如果得到長期的利益：如獨立的房間、尖頂的房屋、小房間、石室、兩間房一戶的住所，應該接受。 依靠腐爛的藥物出家受大戒，這是比丘尼的戒律。你是否能終身遵守？（回答：）能。 如果得到長期的利益：如酥油、食用油、生酥、蜂蜜、石蜜，應該接受。 你已經受戒完畢，通過白四羯磨（baisi jiemo，一種僧團儀式）如法成就，得到了處所，和尚（heshang，受戒的導師）如法，阿阇梨（achali，教授戒律的導師）如法。二部僧（erbu seng，比丘僧團和比丘尼僧團）具足圓滿。你應該好好接受教法，應該勸人行善，建造佛塔，供養佛法僧三寶。和尚、阿阇梨一切如法教導，不得違背。應該學習經文，勤求方便，在佛法中證得須陀洹果（xutuo huan guo，預流果）、斯陀含果（situo han guo，一來果）、阿那含果（ana han guo，不還果）、阿羅漢果（aluohan guo，無學果）。你最初發心出家，功德不會白費，果報不會斷絕。其餘所不知道的，應當請教和尚、阿阇梨。（令受戒者在前離去。） 師資篇第四 制定和尚的行爲規範（和尚尼看待弟子應當像看待女兒一樣，弟子看待和尚尼應當像看待母親一樣，互相尊敬，互相照顧。這樣正法才能長久住世，增益廣大。請法如上。又說：不應該讓年齡小於十二歲的人受具足戒。又制定和尚尼的規範，應當如此實行。如果弟子，眾僧想要為他/她作呵責等七羯磨（heze deng qi jiemo，七種僧團處罰），和尚尼應當在其中如法處理，使僧團不與弟子作羯磨；如果已經作了，要使其如法。再次，如果僧團與弟子作呵責等七羯磨，和尚尼在其中如法處理，使弟子順從僧團，不違逆，請求消除罪過，使僧團儘快解除羯磨。再次，弟子犯僧殘罪（sengcan zui，僅次於根本重罪的罪行），和尚尼應當如法處理：如果應該給予摩那埵（monatuo，一種懺悔期）就給予，乃至應該給予出
【English Translation】 English version: The great precepts, are the precepts of a Bhikshuni (bhikshuni, female monastic). Can you uphold them for the rest of your life? (Answer:) I can. If you obtain long-term benefits: such as a separate room, a pointed-roof house, a small room, a stone chamber, a two-room one-household dwelling, you should accept them. Taking ordination and receiving the great precepts relying on rotten medicine, this is the law for Bhikshunis. Can you uphold them for the rest of your life? (Answer:) I can. If you obtain long-term benefits: such as ghee, oil, fresh ghee, honey, rock candy, you should accept them. You have now completed the precepts, and through the white four karmas (baisi jiemo, a type of Sangha ritual) it has been accomplished according to the Dharma. You have obtained a place, the Upadhyaya (heshang, preceptor) is according to the Dharma, the Acharya (achali, teacher of precepts) is according to the Dharma. The two assemblies of Sangha (erbu seng, Bhikshu Sangha and Bhikshuni Sangha) are complete and full. You should well receive the teachings, you should encourage others to do good deeds, build pagodas, and make offerings to the Buddha, Dharma, and Sangha. The Upadhyaya and Acharya teach everything according to the Dharma, you must not disobey. You should study the scriptures, diligently seek expedient means, and attain the Sotapanna (xutuo huan guo, stream-enterer), Sakrdagamin (situo han guo, once-returner), Anagamin (ana han guo, non-returner), and Arhat (aluohan guo, worthy one) fruits in the Buddha Dharma. Your initial aspiration to leave home will not be in vain, and the karmic rewards will not be cut off. For anything else you do not know, you should ask the Upadhyaya and Acharya. (Instruct the one receiving the precepts to leave.) Chapter Four: Teacher and Disciple Establishing the conduct of the Upadhyaya (The Upadhyayani should regard the disciple as a daughter, and the disciple should regard the Upadhyayani as a mother, respecting and caring for each other. In this way, the Proper Dharma can abide long, increase, and become vast. Requesting the Dharma is as above. It is also said: One should not allow someone under the age of twelve to receive full ordination. Also, the conduct of the Upadhyayani should be practiced in this way. If the disciple, the Sangha wishes to perform the seven karmas of rebuke, etc. (heze deng qi jiemo, seven types of Sangha punishments), the Upadhyayani should handle it according to the Dharma, so that the Sangha does not perform the karma on the disciple; if it has been done, it should be according to the Dharma. Furthermore, if the Sangha performs the seven karmas of rebuke, etc. on the disciple, the Upadhyayani should handle it according to the Dharma, so that the disciple obeys the Sangha, does not disobey, seeks to eliminate the offense, and the Sangha quickly removes the karma. Furthermore, if the disciple commits a Sanghavasesa offense (sengcan zui, offense second only to the root offense), the Upadhyayani should handle it according to the Dharma: if Manatta (monatuo, a period of repentance) should be given, it should be given, and even should be given expulsion.
罪。複次，弟子得病，和尚尼當瞻視，若令餘人看，乃至差、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。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、臥具、病瘦醫藥，隨力所堪為辦。自今已去，制和尚尼法如是。和尚尼應行；若不行，如法治。)
制依止阿阇梨行法(若有新受戒比丘尼，和尚尼命終，無人教授；以不被教授故，乃至如婆羅門聚會法。佛言：「自今已去，聽有阿阇梨，聽有弟子。阿阇梨于弟子當如女想，弟子于阿阇梨如母想，展轉相教，展轉相奉事。如是于佛法中，倍增益廣流佈。」當作是請，具儀言：)
大姊一心念！我某甲，今求阿姨為依止，愿阿姨與我依止，我依止阿姨住。(三說。彼言：)可爾。(或言：)與汝依止。(或言：)汝莫放逸。(阇梨行法，並同和尚。)
制弟子行法(時諸弟子不行弟子法，不白和尚入村等。佛言：「自今已去，當制弟子法，使弟子于和尚所行弟子法。」共行八法如前。又不白和尚不得入村、不得至他家、不得從余比丘尼或將余比丘尼為伴，不得與，不得受，不得佐助眾事，
【現代漢語翻譯】 罪。再說，弟子生病，和尚尼（Upadhyayani，比丘尼戒師）應當照看，如果讓其他人看護，直到痊癒或去世。弟子如果不喜歡居住的地方，應當自己搬走，或者教別人搬走。弟子如果有疑惑的事情，應當用法、用律，按照佛陀所教導的如法解決。如果產生邪見，教導其捨棄邪見，安住于正見。應當用兩件事來守護：用佛法，用衣食。其中用佛法守護，應當教導其增長戒律、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、床鋪、臥具、生病時的醫藥，盡力所能及地辦理。從今以後，制定和尚尼的法規就是這樣。和尚尼應當遵行；如果不遵行，依法懲治。) 制定依止阿阇梨（Acarya，導師）的行法（如果有新受戒的比丘尼，和尚尼去世，沒有人教授；因為沒有被教授，乃至像婆羅門聚會一樣。佛說：『從今以後，允許有阿阇梨，允許有弟子。阿阇梨對於弟子應當像對待女兒一樣，弟子對於阿阇梨像對待母親一樣，互相教導，互相奉事。這樣在佛法中，就能更加增益和廣泛流佈。』應當這樣請求，具足儀軌說：） 大姊一心念！我某甲，現在請求阿姨作為我的依止，愿阿姨給我依止，我依止阿姨居住。（重複三次。對方說：）可以。（或者說：）給你依止。（或者說：）你不要放逸。（阿阇梨的行法，與和尚相同。） 制定弟子的行法（當時各位弟子不實行弟子的法規，不稟告和尚就進入村落等。佛說：『從今以後，應當制定弟子的法規，使弟子在和尚處實行弟子的法規。』共同實行的八種法規如前所述。又不稟告和尚不得進入村落、不得去其他人家、不得跟從其他比丘尼或者帶其他比丘尼作為同伴，不得給予，不得接受，不得佐助大眾事務。
【English Translation】 Sin. Furthermore, when a disciple is ill, the Upadhyayani (female preceptor) should look after her. If she lets others care for her, until she recovers or dies. If a disciple does not like the place where she lives, she should move herself, or tell others to move. If a disciple has doubts, she should resolve them with the Dharma and the Vinaya, according to the Buddha's teachings. If evil views arise, teach her to abandon them and abide in good views. She should be protected in two ways: with the Dharma and with clothing and food. Among these, protecting with the Dharma means teaching her to increase in precepts, increase in concentration, increase in wisdom, study the scriptures, and recite the sutras. Among these, protecting with clothing and food means providing clothing, food, bedding, and medicine when she is sick, doing what she can according to her ability. From now on, the rules for the Upadhyayani are thus. The Upadhyayani should follow them; if she does not, she should be punished according to the Dharma.) Establishing the rules for relying on an Acarya (teacher) (If a newly ordained Bhikkhuni's Upadhyayani dies and there is no one to teach her; because she has not been taught, she is like a gathering of Brahmins. The Buddha said: 'From now on, allow there to be an Acarya, allow there to be a disciple. The Acarya should think of the disciple as a daughter, and the disciple should think of the Acarya as a mother, teaching each other and serving each other. In this way, the Buddhadharma will be greatly increased and widely spread.' She should make this request, with the proper ceremony, saying:) 'Great Sister, listen attentively! I, so-and-so, now request Auntie to be my reliance. May Auntie grant me reliance, and I will live relying on Auntie.' (Say this three times. She says:) 'It is acceptable.' (Or she says:) 'I grant you reliance.' (Or she says:) 'Do not be negligent.' (The Acarya's conduct is the same as the Upadhyayani's.) Establishing the rules for disciples (At that time, the disciples were not practicing the rules for disciples, entering villages without informing the Upadhyayani, etc. The Buddha said: 'From now on, rules for disciples should be established, so that disciples will practice the rules for disciples in the presence of the Upadhyayani.' The eight rules to be practiced together are as before. Furthermore, without informing the Upadhyayani, she may not enter a village, may not go to another's house, may not follow other Bhikkhunis or take other Bhikkhunis as companions, may not give, may not receive, may not assist in communal affairs.
不得受他佐助眾事，不得為他剃髮，不得使他剃髮，不得入浴室，不得為人揩摩身，不得至晝日住處房，不得至塳間，不得至界外，不得行他方。彼當清旦入和尚尼房中，受誦經法問義，當除去小便器，應白時到乃至廣說。彼當日三問訊和尚尼，朝、中、日暮。當爲和尚尼執二事，勞苦不得辭設，一修理房舍，二為補浣衣服。和尚尼如法所教，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尚、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，好往淫男家、男子家、大童男家、黃門家、比丘精舍、沙彌精舍，好往看龜鱉。有此等過，應作呵責。呵責有三現：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。(是謂和尚呵責弟子法。阿阇梨呵責弟子亦五，詞同，唯喚第四句「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，亦不應呵。」)
弟子懺悔法(彼被呵已，不向和尚、阿阇
【現代漢語翻譯】 現代漢語譯本 不得接受其他人的幫助處理事務，不得為他人剃髮，不得讓他人為自己剃髮，不得進入浴室，不得替人擦拭身體，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尼（比丘尼）的房間，接受誦經方法和詢問經義，應當清理小便器，應該在適當的時候稟告，乃至詳細說明。他每日應當三次問候和尚尼，早晨、中午、傍晚。應當為和尚尼做兩件事，即使勞苦也不得推辭，一是修理房舍，二是為之縫補漿洗衣服。和尚尼如法教導的，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。這些修行方法對於阿阇梨（老師）所教導的弟子也同樣適用，文義相同故不再贅述。）
呵責弟子的方法（當時一些弟子不侍奉恭敬和尚、阿阇梨，也不遵守弟子應有的行爲規範，不知羞恥，不接受教導，行為不合威儀，不恭敬，難以溝通，與惡人為友，喜歡去淫男家、男子家、大童男家、黃門家、比丘精舍、沙彌精舍，喜歡去看烏龜甲魚。有這些過錯，應當進行呵責。呵責有三個要素：一、弟子，二、所犯的過錯，三、呵責的言辭。呵責的言辭有五種，應當說：）
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』說成：）你不要依止我。（這種呵責是終身有效嗎？佛說：『不應該這樣。安居結束后的呵責，也不應該這樣。生病的人，也不應該呵責。』）
弟子懺悔的方法（他被呵責后，不向和尚、阿阇梨
【English Translation】 English version He must not receive assistance from others in various matters, must not shave others' heads, must not allow others to shave his own head, must not enter the bathroom, must not massage others' bodies, must not go to daytime residences, must not go to cemeteries, must not go beyond the boundaries, must not travel to other places. He should enter the Bhikkhuni's (female monastic) room in the early morning, receive instruction in reciting scriptures and inquire about their meaning, should clean the chamber pot, and should report when the time is appropriate, and so on in detail. He should greet the Bhikkhuni three times a day, in the morning, at noon, and in the evening. He should perform two tasks for the Bhikkhuni, without refusing even if it is laborious: first, repairing the residence; second, mending and washing clothes. He should follow all the lawful teachings of the Bhikkhuni. If sent to various places to manage affairs, he must not refuse or make excuses; if he refuses, he should be punished according to the Dharma. From now on, rules are established for the disciple's practice; if he does not practice, he should be punished according to the Dharma. These practices also apply to disciples taught by the Acarya (teacher), and the meaning is the same, so they are not repeated.)
The method of rebuking disciples (At that time, some disciples did not serve and respect the Upadhyaya (preceptor) and Acarya, nor did they follow the proper conduct of disciples, were shameless, did not accept teachings, behaved improperly, were disrespectful, difficult to communicate with, befriended evil people, and liked to go to the houses of male prostitutes, men's houses, houses of young boys, eunuchs' houses, Bhikkhu monasteries, and Sramanera monasteries, and liked to watch turtles and tortoises. If they had such faults, they should be rebuked. There are three elements of rebuke: first, the disciple; second, the transgression; third, the words of rebuke. There are five words of rebuke, which should be said:)
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 Acarya also has five words of rebuke, which are the same, except that the fourth sentence 'do not come to me' is said as:) Do not rely on me. (Is this rebuke effective for life? The Buddha said: 'It should not be so. Rebuke after the end of the rainy season retreat should also not be so. Those who are sick should also not be rebuked.')
The method of the disciple's repentance (After being rebuked, he does not turn to the Upadhyaya or Acarya
梨懺悔。佛言：「被呵責已，應向和尚、阿阇梨懺悔。」當如是懺，具儀作如是言：)
大姊！我今懺悔，更不復作。(若聽懺悔者善；若不聽者，當更日三時懺，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，而和尚、阿阇梨不受者，當如法治。)
弟子離和尚懺謝法(和尚有五非法，弟子應懺悔而去。應語和尚言：)
我如法，和尚不知。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：和尚應舍遠去；依止阇梨應持衣缽出界。經宿已，明日還，更依止余比丘尼住。)
說戒篇第五
半月往僧寺請教誡差使比丘尼法(世尊有如是教，比丘尼每半月應往比丘僧中求教授，聽白二羯磨，差一比丘尼往。應如是差。)
大姊僧聽！若僧時到，僧忍聽，僧差某甲比丘尼，為比丘尼僧故，半月往比丘僧中求教授。白如是。
大姊僧聽！僧差某甲比丘尼，為比丘尼僧故，半月往比丘僧中求教授。誰諸大姊忍僧差某甲比丘尼，為比丘尼僧故，半月往比丘僧中求教授者默然，誰不忍者說。僧已忍差某甲比丘尼，為比丘尼僧故，半月往比丘僧中求教授竟。僧忍，默然故
【現代漢語翻譯】 現代漢語譯本 梨懺悔。佛說：『被呵責后，應該向和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）懺悔。』應當這樣懺悔，具足儀式，說這樣的話：
『大姊！我現在懺悔，以後不再犯。』（如果聽懺悔的人接受懺悔就好；如果不接受，應當每天三次懺悔，早起、中午、日落。如果聽懺悔的人接受懺悔就好；如果不接受，應當放下自己的想法，隨順對方，尋求方便來解決所犯的錯誤。如果對方放下自己的想法，隨順你，沒有違逆，而和尚、阿阇梨不接受，應當依法處理。）
弟子離開和尚的懺謝方法（和尚有五種不合法的行為，弟子應該懺悔后離開。應該對和尚說：）
『我如法，和尚不知道。我不如法，也不知道。如果我犯戒，捨棄不教導呵責。如果犯了也不知道。如果犯了而懺悔，也不知道。』（這樣懺謝應當用柔和的語言。如果不被接受：和尚應該捨棄遠去；依止阿阇梨的，應該拿著衣缽離開界限。過一夜后，第二天回來，再依止其他的比丘尼居住。）
說戒篇第五
半月一次去僧寺請求教誡，差遣比丘尼的方法（世尊有這樣的教導，比丘尼每半個月應該去比丘僧團中請求教授，聽取白二羯磨（Karma，業），差遣一位比丘尼前往。應該這樣差遣。）
『大姊僧團聽著！如果僧團時間到了，僧團允許聽，僧團差遣某甲比丘尼，爲了比丘尼僧團的緣故，半個月去比丘僧團中請求教授。稟告完畢。』
『大姊僧團聽著！僧團差遣某甲比丘尼，爲了比丘尼僧團的緣故，半個月去比丘僧團中請求教授。哪位大姊允許僧團差遣某甲比丘尼，爲了比丘尼僧團的緣故，半個月去比丘僧團中請求教授的就默然，誰不同意就說出來。僧團已經允許差遣某甲比丘尼，爲了比丘尼僧團的緣故，半個月去比丘僧團中請求教授完畢。僧團允許，因為默然的緣故。』
【English Translation】 English version The nun confesses. The Buddha said, 'After being reprimanded, one should confess to the Upadhyaya (preceptor) and Acarya (teacher).' One should confess in this way, with proper ceremony, saying these words:
'Venerable sister! I now confess and will not do it again.' (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 sunset. If the one who hears the confession accepts it, that is good; if not, one should humble oneself, be compliant, and seek a way to resolve the offense. If the other person humbles themselves, is compliant, and there is no opposition, but the Upadhyaya and Acarya 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 (If the Upadhyaya has five unlawful behaviors, the disciple should confess and leave. One should say to the Upadhyaya:)
'I am in accordance with the Dharma, but the Upadhyaya does not know. I am not in accordance with the Dharma, and he also does not know. If I violate the precepts, he abandons teaching and reprimanding. If I violate them, he does not know. If I violate them and confess, he also does not know.' (Such apologies should be made with gentle words. If it is not accepted: the Upadhyaya should abandon and go far away; if relying on the Acarya, one should take the robes and bowl and leave the boundary. After spending the night, return the next day and rely on another Bhikkhuni to live.)
Chapter Five on Recitation of the Precepts
The method for requesting instruction from the Sangha temple every half-month and sending a Bhikkhuni (The World Honored One has such a teaching that Bhikkhunis should go to the Bhikkhu Sangha every half-month to request instruction, listen to the white and second Karma (action), and send one Bhikkhuni to go. It should be sent in this way.)
'Venerable sisters, may the Sangha listen! If the time for the Sangha has arrived, may the Sangha permit listening, the Sangha sends Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. The announcement is complete.'
'Venerable sisters, may the Sangha listen! The Sangha sends Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. Which of the venerable sisters approves of the Sangha sending Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction, let them be silent; whoever does not approve, speak up. The Sangha has already approved sending Bhikkhuni so-and-so, for the sake of the Bhikkhuni Sangha, to go to the Bhikkhu Sangha every half-month to request instruction. The Sangha approves, because of the silence.'
，是事如是持。(彼獨行無護，應差二三比丘尼共去。)
使比丘尼往僧寺囑授法(使比丘尼至僧寺，不應囑客比丘、遠行、病者，應至一智慧解法比丘所，具儀作是言：)
大德憶念！某處比丘尼僧和合，差我比丘尼某甲，禮比丘僧足，求索教誡。(三說。彼既囑已，明日往問可不。若聞眾僧已差教授師，此使比丘尼往問教授師去時。比丘應期往，比丘尼應迎。比丘期往；不往者，突吉羅。比丘尼期迎，不迎亦爾。若比丘尼聞教誡師來，當半由旬迎，在寺內供給所須：辦洗浴具、若羹粥種種餅食供養；若不者，突吉羅。若無教授人，上座有略教者，應頂受已，還本寺內，鳴椎集比丘尼眾，不來者囑授，告尼眾云：)大德僧眾無教誡比丘尼人，及無說法者。語比丘尼眾「勤修莫放逸！」(作此告時，尼眾皆合掌言：)頂戴持。(若二眾病、不和、不滿，當遣使問訊；若不往者，突吉羅。)
僧說戒法(若於十四、十五、十六日，不知為何日說戒？佛言：聽上座布薩日唱言：)
大姊僧聽！今僧某月某日某時，集某處說戒。(如是唱已，說戒時至，年少比丘尼先往說戒堂中掃灑，敷坐具、凈水瓶、洗足瓶、然燈火、具舍羅。若年少比丘尼不知者，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。僧集之時，比坐當相撿挍，知有來不來。先白，然後說戒。白等儀軌，具如戒經。)
告清凈法(若十四、十五、十六日，舊比丘尼欲說戒，有客比丘尼來，已說戒竟，若少、若等，應從舊比丘尼重說戒；不者，如法治。若客多者，舊比丘尼應求客和合；若不得者，應出界外說戒。若舊比丘尼已說戒竟，客比丘尼來欲說戒，若少、若等，應求舊比丘尼和合；若不得者，應出界外說戒。若客比丘尼多，應從客比丘尼重說戒；不者，如法治。若日同，時不同，舊比丘尼集已說序竟，客比丘尼來少，當告清凈。作是告云：)
大姊僧聽！我某甲比丘尼清凈。(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，舊比丘尼更為重說；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。若客比丘尼集已說序等，舊比丘尼來，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。若有大眾集，坐上覆蓋不周、或天雨、若布薩多夜已久、或斗諍事、或論阿毗曇毗尼或說
【現代漢語翻譯】 現代漢語譯本： 教導者，犯了突吉羅（Dukkata，一種輕微的罪）。接受供養也如此。僧團集會時，比丘應該互相檢查，知道有沒有人沒來。先稟白，然後說戒。稟白等儀軌，詳細記載在戒經中。 宣告清凈法（如果十四、十五、十六日，舊比丘尼想要說戒，有新來的比丘尼，已經說戒完畢，如果人數少於或等於舊比丘尼，應該跟隨舊比丘尼重新說戒；否則，依法處理。如果新來的比丘尼多於舊比丘尼，舊比丘尼應該請求新比丘尼和合；如果得不到和合，應該到界外說戒。如果舊比丘尼已經說戒完畢，新來的比丘尼想要說戒，如果人數少於或等於舊比丘尼，應該請求舊比丘尼和合；如果得不到和合，應該到界外說戒。如果新來的比丘尼多於舊比丘尼，應該跟隨新比丘尼重新說戒；否則，依法處理。如果日期相同，時間不同，舊比丘尼集會已經說完序言，新來的比丘尼人數少，應當宣告清凈。這樣宣告：） 『大姐們，僧團請聽！我某甲（姓名）比丘尼是清凈的。』（這樣宣告后，其餘的人應當依次聽。如果說戒完畢，大眾沒有起身、或者多數沒有起身、或者全部已經起身，也要宣告清凈；否則，依法處理。如果說完序言，新來的人數相等或多於舊比丘尼，舊比丘尼應該重新說戒；否則，依法處理。如果說戒完畢，大眾沒有起身、或者多數沒有起身、或者全部已經起身，也要重新說戒。如果新來的比丘尼集會已經說完序言等，舊比丘尼來，也如此處理。） 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：如果有大眾集會而床座少、或者多數人生病，允許略說戒。如果有大眾集會，坐具覆蓋不周全、或者下雨、或者布薩（Posadha，齋戒日）時間太長、或者有爭鬥事件、或者討論阿毗曇（Abhidhamma，論藏）毗尼（Vinaya，律藏）或者說
【English Translation】 English version: The teacher, commits a Dukkata (a minor offense). Receiving alms is also the same. When the Sangha (community) gathers, the Bhikkhus (monks) should check each other to know if anyone is absent. First, inform, then recite the precepts. The procedures for informing and other rituals are detailed in the Vinaya Sutra (book of precepts). Announcing the pure Dharma (If on the fourteenth, fifteenth, or sixteenth day, the old Bhikkhunis (nuns) want to recite the precepts, and new Bhikkhunis arrive who have already recited the precepts, if the number is less than or equal to the old Bhikkhunis, they should follow the old Bhikkhunis to recite the precepts again; otherwise, deal with it according to the Dharma. If the new Bhikkhunis are more than the old Bhikkhunis, the old Bhikkhunis should ask the new Bhikkhunis for harmony; if they cannot obtain harmony, they should recite the precepts outside the boundary. If the old Bhikkhunis have already recited the precepts, and new Bhikkhunis arrive wanting to recite the precepts, if the number is less than or equal to the old Bhikkhunis, they should ask the old Bhikkhunis for harmony; if they cannot obtain harmony, they should recite the precepts outside the boundary. If the new Bhikkhunis are more than the old Bhikkhunis, they should follow the new Bhikkhunis to recite the precepts again; otherwise, deal with it according to the Dharma. If the date is the same, but the time is different, and the old Bhikkhunis have gathered and finished the introduction, and the new Bhikkhunis arrive in small numbers, they should announce purity. Announce as follows:) 'Sisters, may the Sangha listen! I, Bhikkhuni so-and-so (name), 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, or most have not risen, or all have already risen, purity should also be announced; otherwise, deal with it according to the Dharma. If the introduction is finished, and the new arrivals are equal to or more than the old Bhikkhunis, the old Bhikkhunis should recite the precepts again; otherwise, deal with it according to the Dharma. If the recitation of the precepts is finished, and the assembly has not risen, or most have not risen, or all have already risen, the precepts should also be recited again. If the new Bhikkhunis have gathered and finished the introduction, etc., and the old Bhikkhunis arrive, the same applies.) Abbreviated recitation of the precepts (The Vinaya (monastic rules) says: If there are eight difficulties and other reasons, it is permissible to recite the precepts in abbreviated form. The eight difficulties are: king, thief, fire, water, illness, human, non-human, and evil insects. Other reasons are: if there is a large gathering but few seats, or if many are sick, it is permissible to recite the precepts in abbreviated form. If there is a large gathering, and the seating is not adequately covered, or it is raining, or the Posadha (observance day) has been too long, or there is a dispute, or a discussion of the Abhidhamma (Buddhist philosophy) or Vinaya (monastic discipline) or speaking
法夜久，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：)
諸大姊！是八波羅夷法，僧常聞。(乃至眾學亦爾。七滅已下，依文廣誦。若難緣逼近，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：)
二大姊憶念！今僧十五日說戒，我某甲比丘尼清凈。(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，我某甲比丘尼清凈。(三說。)
增減說戒法(若有比丘尼喜斗罵詈，遞相誹謗，口出刀劍，欲來至此說戒者，應作二、三種布薩。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：)
大姊僧聽！若僧時到，僧忍聽，僧今不說戒，至黑月十五日當說戒。白如是。(若客比丘尼不去，應作第二卻白。應作如是白：)
大姊僧聽！若僧時到，僧忍聽，僧今不說戒，至白月十五日當說戒。白如是。(若客比丘尼不去，至白月者，舊比丘尼應如法強與客比丘尼問答。)
非時和合法(若因舉
【現代漢語翻譯】 現代漢語譯本：法夜已深，聽著一切大眾尚未起身，黎明之相也未顯現，應當進行羯磨（Karma，業）說戒，沒有其他方便之法可以獲得隔夜受戒的清凈。略去前面的方便儀軌，完全依照廣法。衡量路途的困難和遠近，如果說戒序之後，遇到困難到達不了，應該說：
諸位大姊！這是八波羅夷法（Ashta Parajika Dharma，八種斷頭罪），僧團經常聽聞。（乃至眾學亦是如此。七滅之後，依照經文廣泛誦讀。如果困難的因緣逼近，來不及說戒序，就應該以此因緣離開。）
對首說戒法（如果三個人，各自相對，這樣說：）
二位大姊憶念！現在僧團在十五日說戒，我某甲比丘尼是清凈的。（重複三次。兩個人也是這樣。）
心念說戒法（如果只有一個人，應該心裡默唸：）
今日眾僧在十五日說戒，我某甲比丘尼是清凈的。（重複三次。）
增減說戒法（如果有比丘尼喜歡爭鬥謾罵，互相誹謗，口出惡語，想要來到這裡說戒，應該做二、三種布薩（Posadha，齋戒）。如果應該在十五日說戒，就在十四日做；如果應該在十四日說戒，就在十三日做；如果聽說今天來，就應該趕快做布薩；如果聽說已經進入結界，就應該到結界外說戒。如果能夠這樣做就好；如果不能，就應該作白卻說戒。這樣作白：）
大姊僧團聽著！如果僧團時間到了，僧團允許聽著，僧團現在不說戒，到黑月十五日當說戒。作白如是。（如果客比丘尼不離開，應該作第二次卻白。應該這樣作白：）
大姊僧團聽著！如果僧團時間到了，僧團允許聽著，僧團現在不說戒，到白月十五日當說戒。作白如是。（如果客比丘尼不離開，到白月時，舊比丘尼應該如法地強行與客比丘尼進行問答。）
非時和合法（如果因為舉...
【English Translation】 English version: As the night is late, and listening to all the assembly not yet rising, and the sign of dawn not yet appearing, one should perform Karma (Karma, action) to recite the precepts, as there is no other expedient way to obtain purity from receiving the precepts overnight. Omit the preliminary procedures, and follow the extensive method entirely. Measure the difficulty and distance of the journey, if after reciting the precept preface, encountering difficulties in arriving, one should say:
'Sisters! These are the eight Parajika Dharmas (Ashta Parajika Dharma, eight defeats), which the Sangha (community) often hears.' (And so forth for the rest of the training rules. After the seven expulsions, recite extensively according to the text. If the difficult circumstances are pressing and there is not enough time to recite the precept preface, one should leave because of these circumstances.)
The method of reciting the precepts face-to-face (If there are three people, facing each other, saying thus:)
'Two Sisters, remember! Now the Sangha is reciting the precepts on the fifteenth day, I, so-and-so Bhikkhuni (nun), am pure.' (Repeat three times. The same for two people.)
The method of reciting the precepts in mind (If there is only one person, one should recite silently in mind:)
'Today the Sangha is reciting the precepts on the fifteenth day, I, so-and-so Bhikkhuni, am pure.' (Repeat three times.)
The method of increasing or decreasing the recitation of precepts (If there are Bhikkhunis who like to fight and scold, slander each other, utter harsh words, and want to come here to recite the precepts, one should perform two or three kinds of Posadha (Posadha, observance day). If one should recite the precepts on the fifteenth day, do it on the fourteenth day; if one should recite the precepts on the fourteenth day, do it on the thirteenth day; if one hears that they are coming today, one should quickly perform Posadha; if one hears that they have already entered the boundary, one should recite the precepts outside the boundary. If one can do this, it is good; if one cannot, one should make a motion to postpone the recitation of the precepts. Make such a motion:)
'Sisters, the Sangha listens! If the Sangha's time has arrived, the Sangha permits listening, the Sangha will not recite the precepts now, but will recite the precepts on the fifteenth day of the dark month.' The motion is made thus. (If the visiting Bhikkhunis do not leave, one should make a second motion to postpone. One should make such a motion:)
'Sisters, the Sangha listens! If the Sangha's time has arrived, the Sangha permits listening, the Sangha will not recite the precepts now, but will recite the precepts on the fifteenth day of the white month.' The motion is made thus. (If the visiting Bhikkhunis do not leave, when it comes to the white month, the resident Bhikkhunis should lawfully and forcefully question the visiting Bhikkhunis.)
Unseasonable Harmony (If because of raising...
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：)
大姊僧聽！彼所因事，令僧斗諍誹謗，互求長短，令僧破壞，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，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，令僧不和合，僧別異分為二部。若能于中改悔，不相舉發，此則名為以法和合。作如是白：)
大姊僧聽！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(諸比丘尼不應一切時春夏冬人間遊行。從今已去，聽夏三月安居。應作是言：)
大姊一心念！我某甲比丘尼，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。以比丘尼要依持律比丘安居，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
【現代漢語翻譯】 現代漢語譯本： 事端，於是就有了爭鬥，能與所不協調，各自的派別宣說戒律。如果能夠懺悔改正過錯，向僧團請求解除（罪責）；解除后，舉行羯磨（karma，一種儀式）使僧團和合，舉行布薩（posadha，一種佛教儀式）。應該這樣稟告： 『大姊（Dajie，對尼姑的尊稱）僧團聽著！因為某事，導致僧團爭鬥誹謗，互相尋求長短，導致僧團破壞，導致僧團分住，導致僧團蒙塵。那個人僧團已經舉罪，現在已經解除（罪責），已經消滅了僧團的塵垢。如果僧團時機已到，僧團容忍聽取，僧團舉行和合布薩。』稟告完畢。（這樣稟告完畢，舉行和合布薩。） 非時說戒法（如果因為爭鬥，導致僧團不和合，僧團分離成為兩部分。如果有人能夠從中悔改，不再互相揭發，這就可以稱為以法和合。這樣稟告：） 『大姊僧團聽著！眾僧因為某事爭執，導致僧團爭鬥而不和合，眾僧破壞，導致僧團蒙塵，導致僧團分離，分為兩部分。那個人自己知道犯了罪，現在已經悔改，消除了僧團的塵垢。如果僧團時機已到，僧團容忍聽取，僧團現在和合說戒。』稟告完畢。（這樣稟告完畢，然後和合說戒。） 安居篇第六 對首法（諸位比丘尼不應該任何時候春夏秋冬到處遊走。從今以後，允許在夏季三個月安居。應該這樣說：） 『大姊一心念！我某甲比丘尼，依靠某甲僧伽藍（samgharama，僧院）、（如果在村內，應該說）某甲聚落（juluo，村落）、（如果在別的房間，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。因為比丘尼需要依靠持律比丘安居，所以需要問：）你依靠哪位持律者？（她應該回答：）依靠某甲律師。（再應該說：）有疑問可以提問。（她回答：）可以。（后三個月安居的方法也一樣。安居有兩種：前安居和后安居。如果前安
【English Translation】 English version: Affairs arose, leading to strife, disharmony between ability and object, and separate factions reciting the precepts. If one can repent and correct their mistakes, requesting release from the Sangha (monastic community); after release, a karma (a type of ritual) is performed to harmonize the Sangha and hold a posadha (a Buddhist ceremony). It should be announced as follows: 'Listen, Dajie (term of respect for nuns), Sangha! Because of a certain matter, it has caused the Sangha to quarrel and slander, seeking each other's faults, causing the Sangha to be destroyed, causing the Sangha to live separately, causing the Sangha to be defiled. That person has been accused by the Sangha, and now has been released (from the accusation), and has eliminated the defilement of the Sangha. If the time is right for the Sangha, may the Sangha be patient and listen, and the Sangha will hold a harmonious posadha.' The announcement is complete. (After this announcement, the harmonious posadha is held.) The Dharma of reciting precepts at an improper time (If because of strife, the Sangha is not in harmony, and the Sangha is separated into two factions. If someone can repent from this, and no longer expose each other's faults, this can be called harmonizing with the Dharma. Announce as follows:) 'Listen, Dajie, Sangha! Because of a certain matter of contention among the Sangha, it has caused the Sangha to quarrel and not be in harmony, the Sangha is destroyed, causing the Sangha to be defiled, causing the Sangha to be separated into two factions. That person knows that they have committed a crime, and now has repented, eliminating the defilement of the Sangha. If the time is right for the Sangha, may the Sangha be patient and listen, and the Sangha will now harmoniously recite the precepts.' The announcement is complete. (After this announcement, then harmoniously recite the precepts.) Chapter Six on the Rainy Season Retreat The Method of Facing Each Other (The Bhikkhunis (Buddhist nuns) should not wander around at all times, spring, summer, autumn, and winter. From now on, they are allowed to observe the rainy season retreat for three months in the summer. They should say as follows:) 'Dajie, concentrate your mind! I, Bhikkhuni (Buddhist nun) so-and-so, rely on the Sangharama (monastery) of so-and-so, (if in a village, it should be said) the Juluo (village) of so-and-so, (if in a separate room, it should be said) the room of so-and-so, for the first three months of the summer retreat; because the room is damaged, it needs to be repaired.' (Repeat three times. Because the Bhikkhunis need to rely on the Vinaya-holding Bhikkhu (monk who upholds the monastic rules) for the retreat, it is necessary to ask:) Who do you rely on to uphold the Vinaya (monastic rules)? (She should answer:) I rely on the Vinaya master so-and-so. (Then it should be said:) If you have any doubts, you can ask. (She answers:) Yes. (The method for the latter three months of the retreat is the same. There are two types of retreats: the former retreat and the latter retreat. If the former retreat
居，住前三月；若后安居，住后三月。)
心念法(律言：從今無所依人，心念安居。作法同前，但除初句及后問答。作其三說。)
忘成法(若有住處欲安居，無所依人白，忘不心念，不知成不？佛言：「若為安居故來，便成安居。」)
及界法(若往安居處欲安居，入界內便明相出，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。)
大姊一心念！我某甲比丘尼，受七日法出界外，為某事故，還此中安居，白大姊令知。(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。)
大姊僧聽！若僧時到，僧忍聽，某甲比丘尼，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。
大姊僧聽！某甲比丘尼，受過七日法(十五日、一月日)出界外，為某事故，還此中安居。誰諸大姊忍僧聽某甲比丘尼，受過七日法(十五日、一月日)出界外，為某事故，還此中安居
【現代漢語翻譯】 現代漢語譯本： 居止安居之處，應在前三個月開始；如果是之後才安居，則在後三個月開始。
心念法（律中說：從今以後沒有任何可以依靠的人，用心念來安居。做法與之前相同，但除去第一句和最後的問答。重複說三次。）
忘成法（如果有人想要在某個住處安居，但沒有可以依靠的人，稟告說，忘記了用心念安居，不知道是否算安居成立？佛說：『如果是爲了安居的目的而來，就算安居成立。』）
及界法（如果前往安居之處想要安居，進入界限之內，天亮時分到來，他們懷疑，是否算安居成立？佛說：『如果是爲了安居的目的而來，就算安居成立。』接下來進入園林的情況也相同；再接下來一隻腳踏入界限、踏入園林，情況也是如此。）
受日篇第七
對首法（如果有佛法僧事、檀越（dānyuè，施主）父母等人的請求召喚、接受懺悔、生病、看病、尋求同修道友等因緣，來不及當天返回，允許接受七日假離開。應該這樣做。）
大姐一心念！我某甲比丘尼（bǐqiūní，佛教女出家人），爲了某個緣故，接受七日假出界外，返回此處安居，稟告大姐讓您知道。（重複說三次。不應該專門爲了飲食的緣故離開。）
羯磨（jiémó，佛教術語，指僧團的議事或行動）法（因為之前的因緣遙遠，來不及在七日內返回。佛說：『允許有這樣的情況，接受超過七日的假，如果是十五日、一個月，需要進行白二羯磨。』應該這樣做。）
大姐僧聽！如果僧團時間到了，僧團允許，某甲比丘尼，因為某個緣故，接受超過七日的假（十五日、一個月）出界外，返回此處安居。稟告如上。
大姐僧聽！某甲比丘尼，因為某個緣故，接受超過七日的假（十五日、一個月）出界外，返回此處安居。哪位大姐允許僧團聽取某甲比丘尼，因為某個緣故，接受超過七日的假（十五日、一個月）出界外，返回此處安居
【English Translation】 English version: To reside in a place for the Rainy Season Retreat (An居, Ānjū), it should begin in the first three months; if the retreat starts later, it begins in the latter three months.
The Method of Mental Reflection (The Vinaya says: From now on, having no one to rely on, one dwells in the Rainy Season Retreat through mental reflection. The procedure is the same as before, but omitting the first sentence and the final question and answer. Repeat it three times.)
The Method of Forgetting and Completion (If someone wants to observe the Rainy Season Retreat in a certain place but has no one to rely on, they report, 'I forgot to observe the Rainy Season Retreat through mental reflection, and I don't know if it is considered complete?' The Buddha said, 'If one comes for the purpose of observing the Rainy Season Retreat, then it is considered complete.')
And the Method of Boundaries (If one goes to a place for the Rainy Season Retreat and wants to observe it, entering the boundary and the dawn breaks, they doubt whether the Rainy Season Retreat is considered complete. The Buddha said, 'If one comes for the purpose of observing the Rainy Season Retreat, then it is considered complete.' The same applies to entering a garden; and similarly, one foot entering the boundary or entering the garden.)
Chapter Seven on Receiving Days
The Method of Facing a Person (If there are matters concerning the Buddha, Dharma, Sangha, the request of a Dānapati (檀越, dānyuè, benefactor), parents, etc., receiving repentance, illness, caring for the sick, seeking fellow practitioners, etc., and one cannot return on the same day, one is allowed to take a seven-day leave. It should be done as follows.)
Elder Sister, listen attentively! I, Bhikshuni (比丘尼, bǐqiūní, Buddhist nun) so-and-so, take a seven-day leave to go outside the boundary for a certain reason, and return here to observe the Rainy Season Retreat. I inform the Elder Sister so that you may know. (Repeat three times. One should not leave solely for the sake of food.)
The Karma (羯磨, jiémó, a formal act of the Sangha) Method (Because the previous reasons are far away, one cannot return within seven days. The Buddha said, 'It is allowed to have such a situation, to take a leave exceeding seven days; if it is fifteen days or one month, a formal act of declaration and confirmation (白二羯磨) is required.' It should be done as follows.)
Elder Sister, may the Sangha listen! If the time of the Sangha has come, may the Sangha permit that Bhikshuni so-and-so, for a certain reason, takes a leave exceeding seven days (fifteen days, one month) to go outside the boundary, and returns here to observe the Rainy Season Retreat. I report as such.
Elder Sister, may the Sangha listen! Bhikshuni so-and-so, for a certain reason, takes a leave exceeding seven days (fifteen days, one month) to go outside the boundary, and returns here to observe the Rainy Season Retreat. Which Elder Sister permits the Sangha to hear that Bhikshuni so-and-so, for a certain reason, takes a leave exceeding seven days (fifteen days, one month) to go outside the boundary, and returns here to observe the Rainy Season Retreat?
者默然，誰不忍者說。僧已忍某甲比丘尼，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
往比丘僧中說自恣差使比丘尼法(世尊聽比丘尼夏安居竟，往比丘僧中說三事自恣：見、聞、疑。聽白二羯磨差一比丘尼往，應如是差。)
大姊僧聽！若僧時到，僧忍聽，僧差某甲比丘尼，為比丘尼僧故，往大僧中。說三事自恣見聞疑。白如是。
大姊僧聽！僧差某甲比丘尼。為比丘尼僧故。往大僧中說三事自恣：見、聞、疑。誰諸大姊忍僧差某甲比丘尼，為比丘尼僧故，往大僧中說三事自恣：見、聞、疑者默然，誰不忍者說。僧已忍差某甲比丘尼，為比丘尼僧故，往大僧中說三事自恣：見、聞、疑竟。僧忍，默然故，是事如是持。(彼獨行無護，聽為護故，應差二三比丘尼為伴。)
使比丘尼對僧說自恣法(此使比丘尼至比丘僧中，禮僧足已，曲身低頭，合掌，作如是說：)
大德僧聽！某處比丘尼僧夏安居竟，比丘僧亦夏安居竟。比丘尼僧說三事自恣：見、聞、疑。大德慈愍故語我，我若見罪，當如法懺悔。(三說。此比丘尼禮僧足已，還至本寺，鳴椎集比丘尼眾，不來者囑授，告尼眾云：)
大德僧眾不見比
【現代漢語翻譯】 現代漢語譯本 （如果）他們沉默，就說明沒有人反對。僧團已經認可某甲比丘尼，她接受過七日法（或十五日、一月日），出界外，因為某些原因，又回到這裡安居結束。僧團認可，因為沉默，所以此事就這樣決定。
自恣篇第八
前往比丘僧團中說自恣，差遣比丘尼的方法。（世尊允許比丘尼夏季安居結束后，前往比丘僧團中說三種自恣：見、聞、疑。允許通過白二羯磨差遣一位比丘尼前往，應該這樣差遣。）
大姊僧團聽著！如果僧團時機已到，僧團認可聽取，僧團差遣某甲比丘尼，爲了比丘尼僧團的緣故，前往大僧團中。說三種自恣：見、聞、疑。稟白如上。
大姊僧團聽著！僧團差遣某甲比丘尼，爲了比丘尼僧團的緣故，前往大僧團中說三種自恣：見、聞、疑。哪位大姊認可僧團差遣某甲比丘尼，爲了比丘尼僧團的緣故，前往大僧團中說三種自恣：見、聞、疑的，就請沉默，誰不認可就請說出來。僧團已經認可差遣某甲比丘尼，爲了比丘尼僧團的緣故，前往大僧團中說三種自恣：見、聞、疑完畢。僧團認可，因為沉默，所以此事就這樣決定。（如果她獨自前往沒有保護，允許爲了保護的緣故，差遣二三位比丘尼作為同伴。）
使者比丘尼對著僧團說自恣法。（這位使者比丘尼到達比丘僧團中，禮拜僧團的腳后，彎腰低頭，合掌，這樣說：）
大德僧團聽著！某處的比丘尼僧團夏季安居結束，比丘僧團也夏季安居結束。比丘尼僧團說三種自恣：見、聞、疑。大德們因為慈悲憐憫的緣故告訴我，我如果見到有罪，應當如法懺悔。（重複三次。這位比丘尼禮拜僧團的腳后，回到本寺，敲椎集合比丘尼眾，沒有來的人要囑咐交代，告訴尼眾說：）
大德僧眾沒有看到比
【English Translation】 English version Those who are silent, no one objects to what is said. The Sangha has approved Bhikkhuni (female monastic) So-and-so, who has undergone the seven-day rule (or fifteen days, or one month), went outside the boundary, and for some reason, has returned here to complete the rainy season retreat. The Sangha approves, because of the silence, this matter is thus decided.
Chapter Eight on Self-Surrender (Pavarana)
The method of going to the Bhikkhu (male monastic) Sangha to speak of self-surrender, dispatching a Bhikkhuni. (The World-Honored One allowed the Bhikkhunis to go to the Bhikkhu Sangha after completing the rainy season retreat to speak of the three matters of self-surrender: seeing, hearing, and suspecting. It is permitted to dispatch one Bhikkhuni through a formal motion with two announcements, and it should be dispatched in this way.)
Venerable Sisters Sangha, listen! If the time is right for the Sangha, and the Sangha approves of listening, the Sangha dispatches Bhikkhuni So-and-so, for the sake of the Bhikkhuni Sangha, to go to the Great Sangha. To speak of the three matters of self-surrender: seeing, hearing, and suspecting. The announcement is as such.
Venerable Sisters Sangha, listen! The Sangha dispatches Bhikkhuni So-and-so, for the sake of the Bhikkhuni Sangha, to go to the Great Sangha to speak of the three matters of self-surrender: seeing, hearing, and suspecting. Whoever among the Venerable Sisters approves of the Sangha dispatching Bhikkhuni So-and-so, for the sake of the Bhikkhuni Sangha, to go to the Great Sangha to speak of the three matters of self-surrender: seeing, hearing, and suspecting, let them be silent; whoever does not approve, let them speak. The Sangha has already approved dispatching Bhikkhuni So-and-so, for the sake of the Bhikkhuni Sangha, to go to the Great Sangha to speak of the three matters of self-surrender: seeing, hearing, and suspecting, is completed. The Sangha approves, because of the silence, this matter is thus decided. (If she goes alone without protection, it is permitted, for the sake of protection, to dispatch two or three Bhikkhunis as companions.)
The messenger Bhikkhuni speaks the self-surrender Dharma to the Sangha. (This messenger Bhikkhuni arrives at the Bhikkhu Sangha, bows to the feet of the Sangha, bends her body, lowers her head, joins her palms, and speaks thus:)
Venerable and Virtuous Sangha, listen! The Bhikkhuni Sangha in such-and-such place has completed the rainy season retreat, and the Bhikkhu Sangha has also completed the rainy season retreat. The Bhikkhuni Sangha speaks of the three matters of self-surrender: seeing, hearing, and suspecting. Venerable ones, out of compassion, tell me, if I see any fault, I should confess according to the Dharma. (Repeat three times. This Bhikkhuni bows to the feet of the Sangha, returns to her own monastery, strikes the gavel to gather the Bhikkhuni assembly, those who do not come should be instructed and informed, and tells the Bhikkhuni assembly:)
The Venerable Sangha has not seen
丘尼眾有見、聞、疑罪可舉。語比丘尼眾「如法自恣，謹慎莫放逸！」(作此告時，尼眾皆合掌言：)頂戴持。(若比丘尼眾即日自恣，疲極，當明日自恣。若二眾病、不滿、不和，當遣使問訊；若不爾者，突吉羅。)
白僧自恣時法(自今已去，聽安居竟自恣。聽遮自恣，不應求聽，何以故？自恣即是聽。又不知今日自恣？明日自恣？佛言：若小食上、中食上，上座唱言：)
大姊僧聽！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(律言：聽白二羯磨差不愛、不恚、不怖、不癡、知自恣未自恣。應如是差。)
大姊僧聽！若僧時到，僧忍聽，僧差某甲比丘尼，作受自恣人。白如是。
大姊僧聽！僧差某甲比丘尼作受自恣人。誰諸大姊忍僧差某甲比丘尼作受自恣人者默然，誰不忍者說。僧已忍差某甲比丘尼作受自恣人竟。僧忍，默然故，是事如是持。
自恣白法(律言：聽比坐應知來不？先白，后自恣。作如是白：)
大姊僧聽！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。作如是言也。)
大姊！眾僧今日自恣，我某甲比丘尼亦
【現代漢語翻譯】 現代漢語譯本：
比丘尼眾如有發現、聽到或懷疑的罪行，可以舉報。告訴比丘尼眾：『如法進行自恣，謹慎小心，不要放逸！』（作此告知時，尼眾都應合掌說：）『頂戴奉持。』（如果比丘尼眾當天進行自恣，感到疲憊，應當在第二天進行自恣。如果兩個僧團生病、人數不足、不和合，應當派遣使者問候；如果不這樣做，就犯突吉羅罪。）
白僧自恣時的儀軌（從今以後，允許安居結束後進行自恣。允許遮止自恣，不應該請求允許，為什麼呢？因為自恣本身就是一種允許。又不知道今天自恣？還是明天自恣？佛說：如果在小食或中食時，上座應該唱言：）
『大姐們，僧團請聽！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，都和說戒相同。）
差遣接受自恣的人的儀軌（律中說：允許用白二羯磨差遣不愛、不恚、不怖、不癡、知道自恣和未自恣的人。應該這樣差遣。）
『大姐們，僧團請聽！如果僧團時間已到，僧團允許聽，僧團差遣某甲比丘尼，作為接受自恣的人。稟白如上。』
『大姐們，僧團請聽！僧團差遣某甲比丘尼作為接受自恣的人。哪位大姐認可僧團差遣某甲比丘尼作為接受自恣的人就默然，誰不認可就說出來。僧團已經認可差遣某甲比丘尼作為接受自恣的人完畢。僧團認可，因為默然的緣故，這件事就這樣確定。』
自恣稟白的儀軌（律中說：允許比丘就座后應該知道來者是誰？先稟白，后自恣。這樣稟白：）
『大姐們，僧團請聽！今天眾僧進行自恣。如果僧團時間已到，僧團允許聽，僧團和合進行自恣。稟白如上。』
僧團自恣的儀軌（律中說：允許慢慢地說三次，清楚地進行自恣；不應該反穿衣服、衣服纏繞脖子等，應該偏袒右肩等。應該這樣說：）
『大姐們！眾僧今天進行自恣，我某甲比丘尼也…』
【English Translation】 English version:
If the Bhikkhuni Sangha (community of nuns) has seen, heard, or suspected any offenses, they may report them. Tell the Bhikkhuni Sangha: 'Perform Pavarana (self-surrender/invitation to be corrected) according to the Dharma, be careful and do not be negligent!' (When this is announced, the nuns should all put their palms together and say:) 'We respectfully accept and uphold it.' (If the Bhikkhuni Sangha performs Pavarana on the same day and feels exhausted, they should perform Pavarana the next day. If the two Sanghas are sick, have insufficient members, or are not in harmony, they should send messengers to inquire; if they do not do so, they commit a Dukkhata (an offense).)
The procedure for announcing Pavarana to the Sangha (From now on, it is permitted to perform Pavarana after completing the Vassa (rain retreat). It is permitted to prevent Pavarana, but one should not ask for permission, why? Because Pavarana itself is permission. Also, do you not know whether to perform Pavarana today or tomorrow? The Buddha said: If it is at the time of the small meal or the midday meal, the most senior monk should announce:)
'Sisters, may the Sangha listen! Now the Sangha is gathering at such and such a place on such and such a day and time in such and such a month to perform Pavarana.' (The remaining procedures, etc., are the same as the recitation of precepts.)
The procedure for appointing a person to receive Pavarana (The Vinaya (monastic code) says: It is permitted to appoint through a formal act (白二羯磨) someone who is without love, without hatred, without fear, without delusion, and who knows who has and has not performed Pavarana. It should be appointed in this way.)
'Sisters, may the Sangha listen! If the time has come for the Sangha, may the Sangha consent to listen, may the Sangha appoint Bhikkhuni (nun) so-and-so as the receiver of Pavarana. The announcement is as follows.'
'Sisters, may the Sangha listen! The Sangha appoints Bhikkhuni so-and-so as the receiver of Pavarana. Whoever among the sisters approves of the Sangha appointing Bhikkhuni so-and-so as the receiver of Pavarana, let them be silent; whoever does not approve, let them speak. The Sangha has completed the appointment of Bhikkhuni so-and-so as the receiver of Pavarana. The Sangha approves, because of the silence, this matter is thus established.'
The procedure for announcing Pavarana (The Vinaya says: It is permitted for the Bhikkhus (monks) sitting down to know who is coming? First announce, then perform Pavarana. Announce in this way:)
'Sisters, may the Sangha listen! Today the Sangha is performing Pavarana. If the time has come for the Sangha, may the Sangha consent to listen, may the Sangha harmoniously perform Pavarana. The announcement is as follows.'
The procedure for the Sangha to perform Pavarana (The Vinaya says: It is permitted to speak slowly three times, to perform Pavarana clearly; one should not wear the robe backwards, wrap the robe around the neck, etc., one should expose one shoulder, etc. One should say as follows:)
'Sisters! The Sangha is performing Pavarana today, I, Bhikkhuni so-and-so, also...'
自恣。若見、聞、疑罪，大姊哀愍故語我，我若見罪，當如法懺悔。(三說。若病比丘尼，佛聽隨身所安自恣。其告清凈緣及法，一同說戒。)
略自恣法(律言：若有八難及余緣，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，即應作白：各各共三語自恣，作如是白。)大姊僧聽！若僧時到，僧忍聽，僧今各各共三語自恣。白如是。(作是白已，各各共三語自恣；再說、一說，亦如是。若難事近，不得各各三語自恣，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：)
三大姊憶念！今日眾僧自恣，我某甲比丘尼自恣清凈。(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，我某甲比丘尼自恣清凈。(三說。)
增益自恣法(若有眾多比丘尼結安居，精勤行道，得增上果證。作如是念：「我曹若今日自恣，便應移住余處，恐不得如是樂。」彼比丘尼作白增益自恣。作如是白：)
大姊僧聽！若僧時到，僧忍聽，僧今日不自恣，四月滿，當自恣。白如是。(作是白已，至四月滿自恣。)
增減自恣法(律
【現代漢語翻譯】 現代漢語譯本 自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）。如果（我）有見、聞、疑的罪過，請大姊（年長的比丘尼）慈悲告知我，我如果發現自己有罪，應當如法懺悔。（重複三次。如果生病的比丘尼，佛允許隨自身情況安適地自恣。其告知清凈的因緣和方法，與說戒相同。）
略式自恣法（律典說：如果有八難（Aṣṭāvināśa，指八種障礙修行的困難）以及其他因緣，允許略式自恣。如果困難的事情尚遠，容許詳細說明，應當詳細說明。如果困難的事情臨近，不得重複三次，應當重複兩次；如果不得重複兩次，應當重複一次；如果不這樣做，應當依法處理。如果困難的事情臨近，不得重複一次，就應當作白（Jñapti，一種宣告）：各自共同用三句話自恣，作這樣的宣告。）大姊僧團聽著！如果僧團時間已到，僧團容忍聽著，僧團現在各自共同用三句話自恣。宣告如是。（作這樣的宣告后，各自共同用三句話自恣；重複兩次、一次，也像這樣。如果困難的事情臨近，不得各自用三句話自恣，也不得作白，就應當以此事離開。）
對首自恣法（如果有四個人，各自相對作如下說：）
三大姊憶念！今日眾僧自恣，我某甲比丘尼自恣清凈。（重複三次。如果三個人、兩個人，也像這樣。）
心念自恣法（如果有一個人，應當心念說：）
今日眾僧自恣，我某甲比丘尼自恣清凈。（重複三次。）
增益自恣法（如果有眾多比丘尼結夏安居，精勤修行，得到增上果證。作這樣的念頭：『我們如果今日自恣，便應當移住其他地方，恐怕不能得到這樣的快樂。』這些比丘尼作白增益自恣。作這樣的宣告：）
大姊僧團聽著！如果僧團時間已到，僧團容忍聽著，僧團今日不自恣，四個月滿，當自恣。宣告如是。（作這樣的宣告后，到四個月滿自恣。）
增減自恣法（律
【English Translation】 English version Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat). If (I) have offenses of seeing, hearing, or suspicion, may the elder sisters (older bhikkhunis) have compassion and tell me. If I find myself guilty, I should confess according to the Dharma. (Repeat three times. If a bhikkhuni is ill, the Buddha allows her to perform Pravāraṇā in a way that is comfortable for her. The reasons and methods for declaring purity are the same as for reciting the precepts.)
Abbreviated Pravāraṇā Method (The Vinaya states: If there are the eight difficulties (Aṣṭāvināśa, referring to eight difficulties that hinder practice) and other reasons, abbreviated Pravāraṇā is allowed. If the difficult matter is still far off, and there is room for detailed explanation, it should be explained in detail. If the difficult matter is near, it should not be repeated three times, but should be repeated twice; if it cannot be repeated twice, it should be repeated once; if this is not done, it should be dealt with according to the Dharma. If the difficult matter is near and cannot be repeated even once, then a formal announcement (Jñapti, a type of declaration) should be made: 'Let each of us together perform Pravāraṇā with three phrases,' making such an announcement.) Elder sisters, may the Sangha listen! If the time for the Sangha has arrived, may the Sangha be patient and listen. The Sangha will now each together perform Pravāraṇā with three phrases. The announcement is thus. (After making this announcement, each together performs Pravāraṇā with three phrases; repeating twice or once is also like this. If the difficult matter is near, and each cannot perform Pravāraṇā with three phrases, nor can a formal announcement be made, then one should leave with this matter.)
Face-to-Face Pravāraṇā Method (If there are four people, each facing each other, they say as follows:)
Elder sisters, remember! Today the Sangha performs Pravāraṇā, I, Bhikkhuni so-and-so, am pure in Pravāraṇā. (Repeat three times. If there are three people or two people, it is also like this.)
Mindful Pravāraṇā Method (If there is one person, one should mindfully say:)
Today the Sangha performs Pravāraṇā, I, Bhikkhuni so-and-so, am pure in Pravāraṇā. (Repeat three times.)
Extended Pravāraṇā Method (If there are many bhikkhunis who have observed the rainy season retreat, diligently practiced, and attained superior results. They have this thought: 'If we perform Pravāraṇā today, we should move to another place, and we may not be able to obtain such happiness.' These bhikkhunis make a formal announcement to extend Pravāraṇā. Making such an announcement:)
Elder sisters, may the Sangha listen! If the time for the Sangha has arrived, may the Sangha be patient and listen. The Sangha will not perform Pravāraṇā today, but will perform Pravāraṇā when four months are completed. The announcement is thus. (After making this announcement, Pravāraṇā is performed when four months are completed.)
Increased and Decreased Pravāraṇā Method (The Vinaya
言：若自恣日，聞異住所比丘尼斗諍不和，欲來此自恣，彼比丘尼應作若二、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；若不能者，彼作白增上自恣。作如是白：)
大姊僧聽！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。若客比丘尼至黑月者，舊比丘尼應作白第二增上自恣。作如是白：)
大姊僧聽！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。(若客比丘尼猶不去，舊比丘尼應如法、如律，強和合自恣。)
衣缽藥受凈篇第九
受五衣法(依《十誦》云：)
大姊一心念！我比丘尼某甲，是衣僧伽梨(若干)條受，(若干)長(若干)短，割截衣持。(三說。受次二衣，類準亦爾。受覆肩衣應云：)
大姊一心念！我比丘尼某甲，是衣覆肩衣受，長四肘廣二肘半，是覆肩衣持。(三說。受厥修羅衣云：)
大姊一心念！我比丘尼某甲，是衣厥修羅衣受，長四肘廣二肘半，是衣厥修羅衣持。(三說。)
舍五衣法(應翻受云：)
大姊一心念！我比丘尼某甲，是衣僧伽梨(若干)條受，(若干)長(若干)短，割截衣持，今舍。(三說。
【現代漢語翻譯】 現代漢語譯本： 說：如果在自恣日（Pavarana，指雨季安居結束后的儀式）當天，聽到其他寺院的比丘尼（Bhikkhuni，佛教女性出家人）發生爭鬥不和，想要來這裡參加自恣，那些比丘尼應該提前兩三天進行自恣。如果聽到她們已經進入寺院的範圍，應該為她們準備好洗浴用具等，安置好后，在寺院範圍外進行自恣。如果能夠這樣方便地安排是最好的；如果不能，就進行『白增上自恣』（一種特殊的自恣方式）。這樣宣告： 『大姐們，僧團（Sangha，佛教僧侶團體）請聽！如果僧團認為時機已到，僧團容忍聽取，僧團今天不進行自恣，等到黑月（陰曆月末）十五日再進行自恣。』這樣宣告。 （這樣宣告后，進行增上自恣。如果外來的比丘尼到了黑月還不離開，原來的比丘尼應該按照佛法、按照戒律，強制性地進行和合自恣。） 衣缽藥受凈篇第九 受五衣法（依據《十誦律》所說）： 『大姐，請一心憶念！我比丘尼某甲，這件僧伽梨（Samghati，一種大衣）（多少）條縫製，（多少）長（多少）短，割截縫製的衣服，我接受。』（重複三次。接受其他兩件衣服，也按照類似的準則。接受覆肩衣應該說：） 『大姐，請一心憶念！我比丘尼某甲，這件衣服是覆肩衣，長四肘，寬二肘半，這件覆肩衣我接受。』（重複三次。接受厥修羅衣說：） 『大姐，請一心憶念！我比丘尼某甲，這件衣服是厥修羅衣，長四肘，寬二肘半，這件厥修羅衣我接受。』（重複三次。） 舍五衣法（應該反過來說接受時的語句）： 『大姐，請一心憶念！我比丘尼某甲，這件僧伽梨（多少）條縫製，（多少）長（多少）短，割截縫製的衣服，我接受，現在捨棄。』（重複三次。）
【English Translation】 English version: It is said: If on the Pavarana (the ceremony marking the end of the rainy season retreat) day, it is heard that Bhikkhunis (Buddhist nuns) in other residences are quarreling and not in harmony, and they wish to come here for Pavarana, those Bhikkhunis should perform Pavarana two or three days earlier. If it is heard that they have already entered the boundary, bathing equipment and the like should be prepared for them, and after they are settled, Pavarana should be performed outside the boundary. If it can be done conveniently in this way, it is good; if not, then 'White Augmentation Pavarana' (a special way of performing Pavarana) should be performed. Announce as follows: 'Sisters, may the Sangha (Buddhist monastic community) listen! If the Sangha deems it the right time, may the Sangha tolerate listening, the Sangha will not perform Pavarana today, but will perform Pavarana on the fifteenth day of the dark month (end of the lunar month).' Announce thus. (After announcing this, perform Augmentation Pavarana. If the visiting Bhikkhunis still do not leave by the dark month, the original Bhikkhunis should, according to the Dharma and the Vinaya (monastic rules), forcibly perform harmonious Pavarana.) Chapter Nine on Receiving and Purifying Robes, Bowls, and Medicine The Method of Receiving the Five Robes (According to the Sarvastivada Vinaya): 'Sister, pay attention with one mind! I, Bhikkhuni so-and-so, receive this Samghati (outer robe) of (so many) strips, (so much) long, (so much) short, a cut and sewn robe.' (Repeat three times. Receiving the other two robes is also according to similar principles. When receiving the shoulder-covering robe, it should be said:) 'Sister, pay attention with one mind! I, Bhikkhuni so-and-so, receive this shoulder-covering robe, four cubits long and two and a half cubits wide, this shoulder-covering robe I receive.' (Repeat three times. When receiving the Kurchura robe, say:) 'Sister, pay attention with one mind! I, Bhikkhuni so-and-so, receive this Kurchura robe, four cubits long and two and a half cubits wide, this Kurchura robe I receive.' (Repeat three times.) The Method of Relinquishing the Five Robes (It should be said in reverse of the receiving statement): 'Sister, pay attention with one mind! I, Bhikkhuni so-and-so, this Samghati of (so many) strips, (so much) long, (so much) short, a cut and sewn robe, I received, now I relinquish it.' (Repeat three times.)
下四例此各翻應知。)
受尼師壇法(應云：)
大姊一心念！我比丘尼某甲，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(律言：缽有二種：一瓦，二鐵。色亦二種：一赤，二黑。大者三斗，小者一升半。此應持、應凈施，持準《十誦》云：)
大姊一心念！我比丘尼某甲，此缽多羅應量受，長用故。(三說。舍者，翻受應知。)
受十六枚器法(律言：比丘尼即日得器，應即日受。可須用者十六枚，餘者當凈施、若遣與人。十六枚者，大釜及蓋，小釜亦爾；水瓶及蓋，洗瓶亦爾；四盆及杓，二小二大。受云：)
大姊一心念！我比丘尼某甲，此某器，是我十六枚數，今受。(三說。)
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。應先從凈人手受已，次對比丘尼如法雲：)
大姊一心念！我比丘尼某甲，有某病緣故，此某甲非時漿，為經非時服故，今于大姊邊受。(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
【現代漢語翻譯】 現代漢語譯本： 以下四種情況，其各自的『翻』（舍）和『受』（接受）的說法，應該瞭解。
接受尼師壇（Niṣīdana，坐具）的方法（應該這樣說）：
『大姊（Dàjiě，對比丘尼的尊稱）一心念！我比丘尼某甲（Mǒu jiǎ，某甲），這尼師壇（Niṣīdana），是我的助身衣，我接受它。』（重複三次。其餘助身衣的接受方法與此相同。捨棄時，反過來說接受即可。）
接受缽（Bō，食器）的方法（律藏說：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。大的三斗，小的一斗半。這應該持有、應該凈施，持有參照《十誦律》所說）：
『大姊一心念！我比丘尼某甲，這缽多羅（Bō duō luó，缽）應量接受，長期使用。』（重複三次。捨棄時，反過來說接受即可。）
接受十六枚器物的方法（律藏說：比丘尼當天得到器物，應該當天接受。可需要用的有十六枚，其餘的應當凈施，或者送給別人。十六枚是：大釜及蓋，小釜及蓋；水瓶及蓋，洗瓶及蓋；四個盆及勺，兩個小的，兩個大的。接受時說：）
『大姊一心念！我比丘尼某甲，這某器（Mǒu qì，某器），是我的十六枚數之內的，現在接受。』（重複三次。）
接受非時藥的方法（律藏說：允許飲用八種漿：一、梨漿，二、閻浮果漿（Yán pú guǒ jiāng），三、酸棗漿，四、甘蔗漿，五、微果漿，六、舍樓迦漿（Shè lóu jiā jiāng），七、波樓師漿（Bō lóu shī jiāng），八、蒲萄漿。如果不醉人，應該非時飲用。如果醉人，不應該飲用；如果飲用，依法處理。應該先從凈人（Jìng rén，未受戒的信徒）手中接受后，再對比丘尼如法說：）
『大姊一心念！我比丘尼某甲，因為有某種疾病的緣故，這某甲（Mǒu jiǎ）非時漿，爲了經過非時服用，現在從大姊（Dàjiě）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。（終身藥應該說：）爲了共同居住長期服用。（七日藥是指酥等。終身藥是指……）
【English Translation】 English version: The following four examples, the respective 'turning over' (舍, she, relinquishing) and 'receiving' (受, shòu, accepting) should be understood.
The method of receiving the Niṣīdana (尼師壇, sitting cloth) (should be said as follows):
'Elder Sister (大姊, Dàjiě, a respectful term for a Bhikkhuni), with one mind, listen! I, Bhikkhuni so-and-so (某甲, Mǒu jiǎ), this Niṣīdana, is my supporting garment, I accept it.' (Repeat three times. The method of receiving other supporting garments is the same. When relinquishing, reverse the acceptance statement.)
The method of receiving the Bowl (缽, Bō, alms bowl) (The Vinaya says: There are two types of bowls: one made of clay, and one made of iron. There are also two colors: one red, and one black. The large one holds three 'dou' (斗, a unit of volume), and the small one holds one and a half 'dou'. This should be held and purely offered. Holding it should follow the 'Ten Recitations Vinaya'):
'Elder Sister, with one mind, listen! I, Bhikkhuni so-and-so, this Pātra (缽多羅, Bō duō luó, bowl) I accept according to measure, for long-term use.' (Repeat three times. When relinquishing, reverse the acceptance statement.)
The method of receiving the sixteen items (The Vinaya says: A Bhikkhuni should receive the items on the same day she obtains them. Sixteen items are needed, and the rest should be purely offered or given to others. The sixteen items are: a large pot and lid, a small pot and lid; a water bottle and lid, a washing bottle and lid; four basins and spoons, two small and two large. When receiving, say:)
'Elder Sister, with one mind, listen! I, Bhikkhuni so-and-so, this item (某器, Mǒu qì), is within my sixteen items, I now accept it.' (Repeat three times.)
The method of receiving non-seasonal medicine (The Vinaya says: Eight kinds of juice are allowed to be drunk: 1. Pear juice, 2. Jambu fruit juice (閻浮果漿, Yán pú guǒ jiāng), 3. Sour jujube juice, 4. Sugarcane juice, 5. Minor fruit juice, 6. Sheruka juice (舍樓迦漿, Shè lóu jiā jiāng), 7. Parushaka juice (波樓師漿, Bō lóu shī jiāng), 8. Grape juice. If it does not intoxicate, it should be drunk at non-seasonal times. If it intoxicates, it should not be drunk; if it is drunk, it should be dealt with according to the Dharma. It should first be received from the hands of a layperson (凈人, Jìng rén, a lay devotee), and then, in front of the Bhikkhuni, say according to the Dharma:)
'Elder Sister, with one mind, listen! I, Bhikkhuni so-and-so, because of a certain illness, this so-and-so (某甲, Mǒu jiǎ) non-seasonal juice, for the purpose of taking it at a non-seasonal time, now receive it from Elder Sister.' (Repeat three times. The method of receiving the other two medicines is the same. For seven-day medicine, it should be said:) For the purpose of taking it for seven days of cohabitation. (For lifetime medicine, it should be said:) For the purpose of taking it for a long time of cohabitation. (Seven-day medicine refers to ghee, etc. Lifetime medicine refers to...)
，一切咸、醋等，不任為食者。)
真實凈法(應云：)
大姊一心念！我有此長衣未作凈，今為凈故舍與大姊，為真實凈故。(作真實凈，應問施主，然後得著。缽、藥及十六枚，類同。)
展轉凈法(應云：)
大姊一心念！此是我長衣未作凈，為凈故施與大姊，為展轉凈故。(彼受凈者應云：)大姊！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：)大姊！汝是長衣未作凈，為凈故施與我，我今受之。受已，汝與某甲，是衣某甲己有，汝為某甲善護持，著隨因緣。(展轉凈施，若問、不問，聽隨意著。缽、藥及十六枚，作法亦同，唯稱事別為異。)◎
尼羯磨捲上 大正藏第 40 冊 No. 1810 尼羯磨
尼羯磨卷中(出《四分律》)
西太原寺沙門懷素集◎
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
【現代漢語翻譯】 現代漢語譯本：一切鹹味食物、醋等，凡是不適合食用的東西。
真實凈法（應說成：）
大姐一心念！我這件長衣還沒做凈，現在爲了做凈的緣故舍給大姐，爲了真實清凈的緣故。（做真實凈，應該問施主，然後才能穿。缽、藥以及十六枚，做法相同。）
展轉凈法（應說成：）
大姐一心念！這是我的長衣還沒做凈，爲了做凈的緣故施與大姐，爲了輾轉清凈的緣故。（她接受清凈后應該說：）大姐！你這件長衣還沒做凈，爲了做凈的緣故給我，我現在接受它。（接受后，說：）你施給誰？（她應該回答說：）施給某甲（某甲指代人名）。（接受清凈的人說：）大姐！你是長衣還沒做凈，爲了做凈的緣故施與我，我現在接受它。接受后，你給某甲，這件衣服某甲已經有了，你為某甲好好守護，穿著隨順因緣。（輾轉清凈施捨，無論問不問，聽憑隨意穿著。缽、藥以及十六枚，做法也相同，只是稱呼的事物不同。）
尼羯磨捲上 大正藏第 40 冊 No. 1810 尼羯磨
尼羯磨卷中（出自《四分律》）
西太原寺沙門懷素集
攝物篇第十
攝時現前施法（律中說：從今以後，不應該在任何時候，無論是春夏秋冬，都去求索夏衣；也不應該在這裡安居，在別處接受夏衣的分配。還有在不同的住處結夏安居后，又在別處居住，他們不知道在哪裡領取安居的物品？佛說：『聽從居住時間多的地方領取。如果兩處時間相同，聽憑各自領取一半。』又說：眾僧得到夏安居的衣服，僧團分裂成兩部分。佛說：『應該按照人數多少分配。如果還沒得到夏衣，或者得到夏衣
【English Translation】 English version: All salty foods, vinegar, etc., that are not suitable for consumption.
True Purification Method (Should be said as:)
'Elder Sister, listen attentively! This long robe of mine has not yet been purified. Now, for the sake of purification, I give it to you, for the sake of true purification.' (When performing true purification, one should ask the donor before wearing it. The same applies to the bowl, medicine, and sixteen items.)
Transfer Purification Method (Should be said as:)
'Elder Sister, listen attentively! This is my long robe that has not yet been purified. For the sake of purification, I give it to you, for the sake of transfer purification.' (The one receiving purification should say: ) 'Elder Sister! 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?' (She should answer:) 'I give it to so-and-so (某甲, mou jia, a placeholder for a person's name).' (The one receiving purification says:) 'Elder Sister! You are giving this long robe that has not yet been purified to me for the sake of purification, and I now receive it. After receiving it, you give it to so-and-so (某甲, mou jia, a placeholder for a person's name). So-and-so (某甲, mou jia, a placeholder for a person's name) already has this robe. You should protect it well for so-and-so (某甲, mou jia, a placeholder for a person's name), and wear it according to conditions.' (For transfer purification and giving, whether asked or not, one is allowed to wear it as one pleases. The same method applies to the bowl, medicine, and sixteen items, only the items being referred to are different.)
Nika-karma (尼羯磨, ní jié mó) Scroll 1 Taisho Tripitaka Volume 40 No. 1810 Nika-karma (尼羯磨, ní jié mó)
Nika-karma (尼羯磨, ní jié mó) Scroll Middle (From the 'Four-Part Vinaya' (四分律, sì fēn lǜ))
Collected by Shramana Huaishu (懷素, huái sù) of Xitaiyuan Temple (西太原寺, xī tài yuán sì)
Chapter 10: Collecting Objects
Method of Giving at the Time of Collection (The Vinaya says: 'From now on, one should not seek summer robes at all times, whether it be spring, summer, autumn, or winter; nor should one reside here for the summer retreat and receive a share of summer robes elsewhere. Furthermore, if one has completed the summer retreat in a different residence and then resides elsewhere, they do not know where to obtain the items for the retreat? The Buddha said: 'Listen to the place where you reside for the most days to receive them. If the time is equal in both places, allow each to receive half.' It also says: When the Sangha obtains summer retreat robes, the Sangha splits into two factions. The Buddha said: 'They should be divided according to the number of people. If they have not yet obtained summer robes, or have obtained summer robes
，僧破二部，亦數人分。」此等為施現前，分並無法爾。)
攝非時現前施法(有得施衣，不知云何？佛言：「聽分。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(若諸居士施安居物，不簡異處，隨施應分，于得物處有安居勞，縱身不在，開屬授取。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，故不出。)
攝非時僧施差分物人法(若有住處，現前僧得可分衣物。律言：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。)
大姊僧聽！若僧時到，僧忍聽，僧差某甲比丘尼，為僧作分物人。白如是。
大姊僧聽！僧差某甲比丘尼，為僧作分物人。誰諸大姊忍，僧差某甲比丘尼為僧作分物人者默然，誰不忍者說。僧已忍差某甲比丘尼為僧作分物人竟。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、可與、可取、差比丘尼等使，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
【現代漢語翻譯】 現代漢語譯本： 『僧破二部，亦數人分。』（這種施捨是現前施，即使分給多人，也沒有特定的分配方法。）
攝取非時現前施法（如果有人得到施捨的衣服，不知道該如何處理？佛說：『允許分配。應當按照人數多少來分配，如果是十個人就分成十分，乃至一百個人就分成一百份；好壞的物品要摻雜著分配。不應該自己拿取屬於自己的那份，而應該讓其他人拿取。不應該自己擲籌，而應該讓沒有看見的人擲籌。』這裡既然是分給多人，也沒有特定的分配方法。）
攝取時僧施法（如果各位居士佈施安居的物品，不分不同的地方，隨著佈施的物品應該分配，在得到物品的地方有安居的勞作，即使人不在，也允許屬於他並授權他人領取。律中說：如果一個比丘安居，大量得到僧團夏季安居的衣物，那位比丘應該這樣作意念：）這是我的物品。（其羯磨對首法，大致與非時僧施相同，沒有其他不同，所以不再贅述。）
攝取非時僧施差分物人法（如果某個住處，現前僧團得到可以分配的衣物。律中說：允許分配。分配時，有客人臨時前來，分配衣物非常疲憊。應該委派一個人來分配，這個人應該具備五種條件，五種條件如上所述。應該這樣做：）
大姊僧聽！如果僧團時間到了，僧團允許，僧團委派某甲比丘尼（bhikkhuni，比丘尼）為僧團做分配物品的人。稟告如上。
大姊僧聽！僧團委派某甲比丘尼為僧團做分配物品的人。哪位大姊允許僧團委派某甲比丘尼為僧團做分配物品的人就默然，哪位不允許的就說出來。僧團已經允許委派某甲比丘尼為僧團做分配物品的人完畢。僧團允許，因為默然的緣故，這件事就這樣成立。（為僧團分配粥、分配小食、佉阇尼（khajaniya，可食用的零食）、委派請求法會、鋪設臥具、分配臥具、分配浴衣、可以給予、可以拿取、委派比丘尼等去做事，一切也都是這樣。有五種行為為僧團分配粥會墮入地獄像箭一樣快，就是因為有愛等；有五種行為分配粥會升天像箭一樣快，就是因為沒有愛等
【English Translation】 English version: 'If the Sangha is divided into two factions, it is also divided among several people.' (This kind of offering is a present offering, and even if it is distributed among several people, there is no specific method of distribution.)
Collecting the rules for untimely present offerings (If someone receives offered clothes and doesn't know what to do? The Buddha said: 'Allow distribution. It should be distributed according to the number of people, if there are ten people, divide it into ten parts, and even if there are one hundred people, divide it into one hundred parts; good and bad items should be mixed and distributed. One should not take one's own share, but should let others take it. One should not cast lots oneself, but should let those who have not seen it cast lots.' Since it is distributed among several people, there is no specific method of distribution.)
Collecting the rules for timely Sangha offerings (If laypeople offer items for the rainy season retreat, without distinguishing different places, the offerings should be distributed accordingly. If there is labor for the rainy season retreat at the place where the items are received, even if the person is not present, it is allowed to belong to them and authorize others to receive it. The Vinaya says: If a bhikkhu (monk) observes the rainy season retreat and receives a large amount of clothing and items for the Sangha's summer retreat, that bhikkhu should think like this:) This is my item. (The Karma (kamma, action) procedure is roughly the same as the untimely Sangha offering, with no other differences, so it will not be repeated.)
Collecting the rules for untimely Sangha offerings, assigning distributors, and the method for people (If there is a dwelling place, the present Sangha receives divisible clothing and items. The Vinaya says: Allow distribution. When distributing, guests come temporarily, and distributing clothing is very tiring. One person should be appointed to distribute, and this person should have five qualities, as mentioned above. It should be done like this:)
Listen, Sangha of elder sisters! If the time for the Sangha has arrived, if the Sangha permits, the Sangha appoints Bhikkhuni (bhikkhuni, nun) so-and-so to be the distributor of items for the Sangha. Report as above.
Listen, Sangha of elder sisters! The Sangha appoints Bhikkhuni so-and-so to be the distributor of items for the Sangha. Whoever among the elder sisters approves of the Sangha appointing Bhikkhuni so-and-so to be the distributor of items for the Sangha, let them be silent; whoever does not approve, let them speak. The Sangha has finished appointing Bhikkhuni so-and-so to be the distributor of items for the Sangha. The Sangha approves, because of the silence, this matter is thus established. (Distributing porridge for the Sangha, distributing snacks, khajaniya (khajaniya, edible snacks), appointing requests for Dharma assemblies, laying out bedding, distributing bedding, distributing bathing robes, what can be given, what can be taken, appointing bhikkhunis to do things, everything is also like this. There are five actions of distributing porridge for the Sangha that will cause one to fall into hell as quickly as an arrow, which is because of attachment, etc.; there are five actions of distributing porridge that will cause one to ascend to heaven as quickly as an arrow, which is because of non-attachment, etc.
等。乃至差沙彌尼使亦如是。)
付分衣人物法(既差人已，應須付物。作如是付。)
大姊僧聽！此住處若衣、若非衣，現前僧應分。若僧時到，僧忍聽，僧今與某甲比丘尼，彼當與僧。白如是。
大姊僧聽！此住處若衣、若非衣，現前僧應分；僧今與某甲比丘尼，彼當與僧。誰諸大姊忍此住處若衣、若非衣，現前僧應分；僧與某甲比丘尼，彼當與僧者默然，誰不忍者說。僧已忍與某甲比丘尼，彼當與僧竟。僧忍，默然故，是事如是持。(作此法已，準人等分。式叉摩那及沙彌尼，若和合，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，不成差付，直作攝法。應如是作。)
大姊僧聽！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。
大姊僧聽！此住處若衣、若非衣，現前僧應分，今現前僧分是衣物。誰諸大姊忍此住處若衣、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：)
【現代漢語翻譯】 現代漢語譯本： 等等。乃至派遣沙彌尼（Śrāmaṇerikā，見習女尼）使者也是如此。
分配衣物法（已經派遣了人，應該給予物品。像這樣給予。）
大姊僧團聽著！這個住處不管是衣物還是非衣物，現前僧團都應該分配。如果僧團時間到了，僧團容忍聽著，僧團現在給予某甲比丘尼（bhikṣuṇī，女出家人），她應當給予僧團。稟白如上。
大姊僧團聽著！這個住處不管是衣物還是非衣物，現前僧團都應該分配；僧團現在給予某甲比丘尼，她應當給予僧團。哪位大姊容忍這個住處不管是衣物還是非衣物，現前僧團都應該分配；僧團給予某甲比丘尼，她應當給予僧團的就默然，誰不容忍就說出來。僧團已經容忍給予某甲比丘尼，她應當給予僧團完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。（做了這個法之後，按照人數等分。式叉摩那（Śikṣamāṇā，學戒女）以及沙彌尼，如果和合，就等分；如果不和合，就二分給一份；又如果不和合，就三分給一份；又如果不給，就不應該分。僧伽藍（Saṃghārāma，僧院）的人，四分給一份；如果不給，就不應該分。）
四人直接攝取物品法（如果只有四個人，不能成就派遣給予，直接做攝取法。應該這樣做。）
大姊僧團聽著！這個住處不管是衣物還是非衣物，現前僧團都應該分配。如果僧團時間到了，僧團容忍聽著，現在現前僧團分配這些衣物。稟白如上。
大姊僧團聽著！這個住處不管是衣物還是非衣物，現前僧團都應該分配，現在現前僧團分配這些衣物。哪位大姊容忍這個住處不管是衣物還是非衣物，現前僧團都應該分配，現在現前僧團分配這些衣物的就默然，誰不容忍就說出來。僧團已經容忍現在現前僧團分配這些衣物完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。（做了羯磨（karma，業）之後，分配方法如前。）
對首攝取物品法（如果只有三個人，彼此共同三次陳述接受。應該這樣說：）
【English Translation】 English version: Etc. Even sending a Śrāmaṇerikā (female novice) messenger is the same.)
The method of distributing robes and goods (Having sent someone, items should be given. Give in this way.)
Listen, great sisters of the Saṃgha! Whatever robes or non-robes are in this dwelling, the present Saṃgha should distribute. If the Saṃgha's time has come, may the Saṃgha consent to listen. The Saṃgha now gives to a certain bhikṣuṇī (female monastic), who should give to the Saṃgha. Announce thus.
Listen, great sisters of the Saṃgha! Whatever robes or non-robes are in this dwelling, the present Saṃgha should distribute; the Saṃgha now gives to a certain bhikṣuṇī, who should give to the Saṃgha. Whoever among the great sisters consents to the present Saṃgha distributing whatever robes or non-robes are in this dwelling; the Saṃgha giving to a certain bhikṣuṇī, who should give to the Saṃgha, let them be silent. Whoever does not consent, let them speak. The Saṃgha has consented to giving to a certain bhikṣuṇī, who should give to the Saṃgha, completely. The Saṃgha consents, because of the silence, this matter is thus established. (After doing this procedure, distribute equally according to the number of people. A Śikṣamāṇā (female trainee) and a Śrāmaṇerikā, if they are in harmony, distribute equally; if they are not in harmony, give one part out of two; and if they are not in harmony, give one part out of three; and if they do not give, it should not be distributed. The people of the Saṃghārāma (monastery), give one part out of four; if they do not give, it should not be distributed.)
The method of directly taking goods by four people (If there are only four people, the sending and giving cannot be accomplished, directly do the taking method. It should be done like this.)
Listen, great sisters of the Saṃgha! Whatever robes or non-robes are in this dwelling, the present Saṃgha should distribute. If the Saṃgha's time has come, may the Saṃgha consent to listen. Now the present Saṃgha distributes these robes and goods. Announce thus.
Listen, great sisters of the Saṃgha! Whatever robes or non-robes are in this dwelling, the present Saṃgha should distribute, now the present Saṃgha distributes these robes and goods. Whoever among the great sisters consents to the present Saṃgha distributing whatever robes or non-robes are in this dwelling, now the present Saṃgha distributes these robes and goods, let them be silent. Whoever does not consent, let them speak. The Saṃgha has consented to now the present Saṃgha distributing these robes and goods completely. The Saṃgha consents, because of the silence, this matter is thus established. (After doing the karma (action), the method of distribution is as before.)
The method of taking goods face-to-face (If there are only three people, they should mutually state their acceptance three times. It should be said like this:)
二大姊憶念！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，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。)
攝亡比丘尼物法(律言：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、坐蓐、臥蓐、枕，又分伊梨延陀、耄羅、耄耄羅、𣰽毹，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。𣰽毹（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
【現代漢語翻譯】 現代漢語譯本 兩大姊回憶！這個住處，無論是衣服還是非衣服，都應該由現前僧眾來分配。如果這裡沒有僧眾，那麼這些就歸我們所有。（重複三次。兩個人的情況也一樣，分配方法如前。）
心念攝物法（如果只有一個人，應該在心中默唸：）
這個住處，無論是衣服還是非衣服，都應該由現前僧眾來分配。如果這裡沒有僧眾，那麼這些就歸我所有。（重複三次。分配方法如前。）
攝二部僧得施法（當時在不同的住處，二部僧眾得到很多可以分配的衣物，當時比丘僧多，比丘尼僧少。佛說：『應該分成兩份。如果沒有比丘尼，只有式叉摩那（Siksamana，沙彌尼和比丘尼之間的過渡階段），也分成兩份；以及只有沙彌尼（Sramaneri，受過沙彌尼戒的女性出家人），也分成兩份；如果沒有沙彌尼，僧眾應該分配。如果比丘少，比丘尼多，也分成兩份；如果沒有比丘，只有沙彌（Sramanera，受過沙彌戒的男性出家人），也分成兩份；如果沒有沙彌，比丘尼應該分配。』分成兩份之後，各自回到自己的住處，按照羯磨（Karma，行動、業力）、等三法來分配。當時僧眾得到的施捨也一樣。如果是二部僧眾共同得到的現前施捨，就由幾個人來分配。）
攝亡比丘尼物法（律中說：分配僧園的田地果樹，又分別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、坐蓐、臥蓐、枕頭，又分配伊梨延陀（Iliyenda，一種草名）、耄羅（Maula，一種樹名）、耄耄羅（Maha Maula，大耄羅）、𣰽毹（Kusa，吉祥草），又分配車輿、守護僧伽藍（Sangharama，僧院）的人，又分配水瓶、澡罐、錫杖、扇子，又分配鐵製器物、木製器物、陶製器物、皮製器物、竹製器物。佛說：『不應該分配，歸屬於四方僧眾。𣰽毹（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（Kuyera，不確定含義），現前僧眾應該分配。』先做這個簡要記錄，然後按照法規來分配。）
看病人對僧舍物法（當時看病人拿著物品，在僧眾中按照儀軌……）
【English Translation】 English version Two elder sisters, remember! This dwelling place, whether it contains robes or non-robes, should be distributed among the present Sangha (Sangha, the monastic community). If there is no Sangha here, then these belong to us. (Said three times. The same applies to two people, and the method of distribution is as before.)
The method of mentally appropriating objects (If there is only one person, they should mentally say:)
This dwelling place, whether it contains robes or non-robes, should be distributed among the present Sangha. If there is no Sangha here, then this belongs to me. (Said three times. The method of distribution is as before.)
The method of distributing offerings received by the Sangha of two communities (At that time, in different dwelling places, the Sangha of two communities received many distributable robes and other items. At that time, there were more Bhikkhus (Bhikkhu, a Buddhist monk) and fewer Bhikkhunis (Bhikkhuni, a Buddhist nun). The Buddha said: 'It should be divided into two portions. If there are no Bhikkhunis, but only Siksamana (Siksamana, a female novice undergoing training), it should also be divided into two portions; and if there are only Sramaneri (Sramaneri, a female novice), it should also be divided into two portions; if there are no Sramaneri, the Sangha should distribute it. If there are fewer Bhikkhus and more Bhikkhunis, it should also be divided into two portions; if there are no Bhikkhus, but only Sramanera (Sramanera, a male novice), it should also be divided into two portions; if there are no Sramanera, the Bhikkhunis should distribute it.' After dividing it into two portions, each should return to their own dwelling place and distribute it according to Karma (Karma, action, deed), and the three other methods. The same applies to offerings received by the Sangha at that time. If it is a present offering received jointly by the Sangha of two communities, it should be distributed by several people.)
The method of appropriating the belongings of a deceased Bhikkhuni (The Vinaya (Vinaya, the monastic code) says: Distribute the fields and fruit trees of the Sangha's garden, and also separately distribute the rooms and the objects belonging to each room, and also distribute copper bottles, copper basins, pots, and various heavy objects, and also distribute rope beds, wooden beds, sitting mats, sleeping mats, pillows, and also distribute Iliyenda (Iliyenda, a type of grass), Maula (Maula, a type of tree), Maha Maula (Maha Maula, a large Maula tree), Kusa (Kusa, auspicious grass), and also distribute carts, and the people guarding the Sangharama (Sangharama, a monastery), and also distribute water bottles, bathing pots, staffs, fans, and also distribute iron-made utensils, wood-made utensils, pottery utensils, leather utensils, and bamboo utensils. The Buddha said: 'They should not be distributed, but should belong to the Sangha of the four directions. Kusa (three cubits wide, five cubits long, with hair three fingers long), razors, robes, bowls, sitting cloths, needle cases, clothing storage containers, Kuyera (Kuyera, uncertain meaning), should be distributed among the present Sangha.' First make this brief record, and then distribute according to the rules.)
The method of a sick person entrusting objects to the Sangha (At that time, the sick person, holding objects, according to the proper procedures in the Sangha...)
舍云：)
大姊僧聽！某甲比丘尼，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，令病者歡喜，已自於善法增益。有是五法，應取病人衣物。其缽等物，隨現有者賞；無者，不得將余物替。應如是賞。)
大姊僧聽！某甲比丘尼命過，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尼。白如是。
大姊僧聽！某甲比丘尼命過，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尼。誰諸大姊忍僧與某甲看病比丘尼衣缽、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尼衣缽、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。)
大姊僧聽！若僧時
【現代漢語翻譯】 現代漢語譯本： 舍云：
大姐僧眾聽著！某某比丘尼，在此（如果其他地方去世，說『彼』）住處去世，所有衣缽、坐具、針筒、盛衣貯器（這裡根據現有的六種物品進行作法，如果缺少，應該去除。又如果物品種類繁多，這裡說的不能完全包括，應該說『若衣、非衣』），此住處現前僧眾應該分。
賞賜看護病人的人物品的方法（律中說：僧眾問看護病人的人說：『病人有遺囑嗎？誰欠病人的東西？病人欠誰的東西？』有五種條件應該把物品給看護病人的人：一、知道病人可以吃什麼、不可以吃什麼，可以吃的能給他；二、不厭惡病人的大小便唾吐；三、有慈悲憐憫心，不是爲了衣食；四、能處理湯藥直到痊癒或死亡；五、能為病人說法，讓病人歡喜，並且在善法上增長。具備這五種條件，應該拿病人的衣物。至於缽等物品，根據現有的賞賜；沒有的，不得用其他物品代替。應該這樣賞賜。）
大姐僧眾聽著！某某比丘尼去世，所有衣缽、坐具、針筒、盛衣貯器，此現前僧眾應該分。如果僧眾時間到了，僧眾同意，僧眾現在把這些給某某看護病人的比丘尼。稟白如上。
大姐僧眾聽著！某某比丘尼去世，所有衣缽、坐具、針筒、盛衣貯器，此現前僧眾應該分；僧眾現在把這些給某某看護病人的比丘尼。哪位大姐同意僧眾把某某比丘尼的衣缽、坐具、針筒、盛衣貯器給某某看護病人的比丘尼的就默然，誰不同意的就說出來。僧眾已經同意把某某比丘尼的衣缽、坐具、針筒、盛衣貯器給某某看護病人的比丘尼了。僧眾同意，因為默然的緣故，這件事就這樣決定了。
推舉分衣人的方法（具備德行如前，應該這樣推舉。）
大姐僧眾聽著！如果僧眾時間到
【English Translation】 English version: Sheyun:
Listen, elder nuns! Bhikshuni (female monastic) so-and-so, having passed away at this (if deceased elsewhere, say 'that') residence, all her robes, alms bowl, sitting mat, needle case, and clothing container (here, the procedure is performed according to the six items present; if any are missing, they should be removed. Also, if there are many kinds of items, and this statement cannot cover them all, it should be said 'whether robes or non-robes'), the Sangha (monastic community) present at this residence should divide.
The method of rewarding the person who cared for the sick with items (The Vinaya (monastic code) says: The Sangha asks the person caring for the sick, 'Does the sick person have any instructions? Who owes the sick person something? Who does the sick person owe something to?' There are five conditions under which items should be given to the person caring for the sick: 1. Knowing what the sick person can and cannot eat, and providing what they can eat; 2. Not disliking the sick person's excrement, urine, saliva, and vomit; 3. Having a compassionate heart, not for the sake of clothing and food; 4. Being able to manage medicine until recovery or death; 5. Being able to speak Dharma (teachings) for the sick person, making them happy, and increasing their merit in wholesome practices. If these five conditions are met, the sick person's belongings should be taken. As for items such as the alms bowl, they should be rewarded according to what is available; if there are none, other items should not be substituted. It should be rewarded in this way.)
Listen, elder nuns! Bhikshuni so-and-so has passed away, all her robes, alms bowl, sitting mat, needle case, and clothing container, the Sangha present should divide. If it is time for the Sangha, and the Sangha agrees, the Sangha now gives these to Bhikshuni so-and-so who cared for the sick. Report as above.
Listen, elder nuns! Bhikshuni so-and-so has passed away, all her robes, alms bowl, sitting mat, needle case, and clothing container, the Sangha present should divide; the Sangha now gives these to Bhikshuni so-and-so who cared for the sick. Whoever among you elder nuns agrees that the Sangha gives Bhikshuni so-and-so's robes, alms bowl, sitting mat, needle case, and clothing container to Bhikshuni so-and-so who cared for the sick, let them be silent; whoever disagrees, speak up. The Sangha has already agreed to give Bhikshuni so-and-so's robes, alms bowl, sitting mat, needle case, and clothing container to Bhikshuni so-and-so who cared for the sick. The Sangha agrees, because of the silence, this matter is thus decided.
The method of appointing a person to distribute robes (Having virtues as before, it should be appointed in this way.)
Listen, elder nuns! If it is time for the Sangha
到，僧忍聽，僧差某甲比丘尼，為僧作分物人。白如是。
大姊僧聽！僧差某甲比丘尼，為僧作分物人。誰諸大姊忍僧差某甲比丘尼，為僧作分物人者默然，誰不忍者說。僧已忍差某甲比丘尼，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。)
大姊僧聽！某甲比丘尼命過，所有若衣、非衣，此現前僧應分。若僧時到，僧忍聽，僧今與某甲比丘尼，某甲比丘尼當還與僧。白如是。
大姊僧聽！某甲比丘尼命過，所有若衣、非衣，此現前僧應分；僧今與某甲比丘尼，某甲比丘尼當還與僧。誰諸大姊忍某甲比丘尼命過，所有若衣、非衣，此現前僧應分；僧今與某甲比丘尼，某甲比丘尼當還與僧者默然，誰不忍者說。僧已忍與某甲比丘尼，某甲比丘尼當還與僧竟。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：)
大姊僧聽！某甲比丘尼命過，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。
大姊僧聽！某甲比丘尼命過，所有若衣、非衣，此現前僧應分，今現前僧分是衣物。誰諸大姊忍某甲比丘尼命過，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
【現代漢語翻譯】 現代漢語譯本： 到，僧團聽著，僧團委派某甲比丘尼（Bhikkhuni，女性出家人），為僧團做分配物品的人。稟告如上。
大姐們，僧團聽著！僧團委派某甲比丘尼，為僧團做分配物品的人。哪位大姐贊同僧團委派某甲比丘尼，為僧團做分配物品的人就默然，誰不贊同就說出來。僧團已經贊同委派某甲比丘尼，為僧團做分配物品的人完畢。僧團贊同，因為默然，此事就這樣決定。
交付分配衣物的方法（委派完畢后，應該這樣交付）：
大姐們，僧團聽著！某甲比丘尼去世，所有衣物、非衣物，都應由現在的僧團來分配。如果僧團時機已到，僧團贊同聽取，僧團現在將這些物品交給某甲比丘尼，某甲比丘尼應當再還給僧團。稟告如上。
大姐們，僧團聽著！某甲比丘尼去世，所有衣物、非衣物，都應由現在的僧團來分配；僧團現在將這些物品交給某甲比丘尼，某甲比丘尼應當再還給僧團。哪位大姐贊同某甲比丘尼去世，所有衣物、非衣物，都應由現在的僧團來分配；僧團現在將這些物品交給某甲比丘尼，某甲比丘尼應當再還給僧團就默然，誰不贊同就說出來。僧團已經贊同將物品交給某甲比丘尼，某甲比丘尼應當再還給僧團完畢。僧團贊同，因為默然，此事就這樣決定。（分配方法如前。）
四人直接收取物品的方法（因為沒有成功委派，直接分配，說：）
大姐們，僧團聽著！某甲比丘尼去世，所有衣物、非衣物，都應由現在的僧團來分配。如果僧團時機已到，僧團贊同聽取，現在由目前的僧團來分配這些衣物。稟告如上。
大姐們，僧團聽著！某甲比丘尼去世，所有衣物、非衣物，都應由現在的僧團來分配，現在由目前的僧團來分配這些衣物。哪位大姐贊同某甲比丘尼去世，所有衣物、非衣物，都應由現在的僧團來分配，現在由目前的僧團來分配這些衣物就默然，誰不
【English Translation】 English version: Listen, Sangha (community of monks or nuns), the Sangha appoints Bhikkhuni (female monastic) so-and-so as the distributor of goods for the Sangha. Report as such.
Sisters, listen, Sangha! The Sangha appoints Bhikkhuni so-and-so as the distributor of goods for the Sangha. Whoever among the sisters approves of the Sangha appointing Bhikkhuni so-and-so as the distributor of goods for the Sangha, let them be silent; whoever disapproves, let them speak. The Sangha has approved the appointment of Bhikkhuni so-and-so as the distributor of goods for the Sangha. The Sangha approves, therefore, because of the silence, this matter is thus decided.
The method of entrusting the distribution of clothing and goods (after the appointment, it should be entrusted as follows):
Sisters, listen, Sangha! Bhikkhuni so-and-so has passed away, all her belongings, whether clothing or non-clothing, should be distributed by the present Sangha. If the time is right for the Sangha, the Sangha agrees to listen, the Sangha now gives these items to Bhikkhuni so-and-so, and Bhikkhuni so-and-so should return them to the Sangha. Report as such.
Sisters, listen, Sangha! Bhikkhuni so-and-so has passed away, all her belongings, whether clothing or non-clothing, should be distributed by the present Sangha; the Sangha now gives these items to Bhikkhuni so-and-so, and Bhikkhuni so-and-so should return them to the Sangha. Whoever among the sisters approves that Bhikkhuni so-and-so has passed away, all her belongings, whether clothing or non-clothing, should be distributed by the present Sangha; the Sangha now gives these items to Bhikkhuni so-and-so, and Bhikkhuni so-and-so should return them to the Sangha, let them be silent; whoever disapproves, let them speak. The Sangha has approved giving the items to Bhikkhuni so-and-so, and Bhikkhuni so-and-so should return them to the Sangha. The Sangha approves, therefore, because of the silence, this matter is thus decided. (The method of distribution is as before.)
The method of directly collecting items by four people (because the appointment was not successful, distribute directly, saying:)
Sisters, listen, Sangha! Bhikkhuni so-and-so has passed away, all her belongings, whether clothing or non-clothing, should be distributed by the present Sangha. If the time is right for the Sangha, the Sangha agrees to listen, now the present Sangha distributes these items of clothing. Report as such.
Sisters, listen, Sangha! Bhikkhuni so-and-so has passed away, all her belongings, whether clothing or non-clothing, should be distributed by the present Sangha, now the present Sangha distributes these items of clothing. Whoever among the sisters approves that Bhikkhuni so-and-so has passed away, all her belongings, whether clothing or non-clothing, should be distributed by the present Sangha, now the present Sangha distributes these items of clothing, let them be silent; whoever disapproves,
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。有看病者，應口和賞。)
對首攝物法(若有三人，彼此共三語受。作如是言：)
二大姊憶念！某甲比丘尼命過，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：)
某甲比丘尼命過，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(若有比丘尼遊行到無住處村，到已命過，不知誰應分此衣缽？白佛。)
佛言：「彼處若有信樂優婆塞、若守園人，彼應掌錄。若有五眾出家人前來者，應與；若無來者，應送與近處僧伽藍。」
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、輾治，裁作十隔縫治。應在眾僧前受，如是白：)
大姊僧聽！今日眾僧受功德衣。若僧時到，僧忍聽，眾僧和合受功德衣
【現代漢語翻譯】 現代漢語譯本 忍者說：『僧團已經同意，現在將這件衣物分給現前的僧眾。僧團同意，因為大家默不作聲，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，應該口頭商議給予報酬。）
對首攝物法（如果有三個人，彼此用三句話共同接受。這樣說：）
『兩位大姊請記住！某甲比丘尼（某甲女性比丘）去世了，她所有的衣物和非衣物，應該由現在的僧團來分配。這裡沒有僧團，這些東西歸我們分配。』（重複三次。兩個人也是一樣，分配方法如前所述。如果有照顧病人的人，也口頭商議給予報酬。）
心念攝物法（如果只有一個人，應該在心中默唸：）
『某甲比丘尼（某甲女性比丘）去世了，她所有的衣物和非衣物，應該由現在的僧團來分配。這裡沒有僧團，這些東西歸我分配。』（重複三次。分配方法如前所述。）
無住處攝物法（如果有比丘尼到達沒有常住的村落，到達後去世了，不知道應該由誰來分配這些衣缽？稟告佛陀。）
佛陀說：『那個地方如果有信佛的優婆塞（在家男居士）或者看守園林的人，他們應該負責保管記錄。如果有五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）出家人前來，應該交給他們；如果沒有人來，應該送到附近的僧伽藍（寺院）。』
德衣篇第十一
受功德衣白法（律藏說：如果得到新的衣服、或者檀越（施主）佈施的衣服、或者糞掃衣（從垃圾堆撿來的衣服）。如果是新的衣服、如果是舊的衣服，新的物品要用布條縫製作為凈物；如果是已經洗過的，洗過之後縫製作為凈物。不能用邪命（不正當的手段）獲得、不能用占相（占卜）獲得、不能用激發（激將法）獲得、不能經過隔夜獲得、不能用捨墮（犯戒）來作為凈物。當天來應該合法，四周安上緣飾，五條袈裟做成十個隔斷；如果超過這個數量，也應該接受。應該自己洗滌染色、舒展開、碾平整理，裁剪做成十個隔斷縫製。應該在眾僧面前接受，這樣稟告：）
『大姊們，僧團請聽！今天僧團接受功德衣。如果僧團認為時機已到，僧團同意，請僧團一起接受功德衣。』
【English Translation】 English version The Ninja said: 'The Sangha has agreed, and now this robe is being distributed to the present Sangha. The Sangha agrees, because everyone is silent, and this matter is thus decided.' (After completing the Karma, the distribution method is as before. If there are those who care for the sick, they should be rewarded through verbal agreement.)
The Method of Taking Possession in Front (If there are three people, they mutually accept with three statements. Say this:)
'Two elder sisters, please remember! Bhikkhuni (female monastic) 'So-and-so' has passed away, and all her robes and non-robes should be distributed by the present Sangha. There is no Sangha here, so these things are for us to distribute.' (Repeat three times. It is the same for two people, and the distribution method is as before. If there are those who care for the sick, they should also be rewarded through verbal agreement.)
The Method of Taking Possession by Mental Reflection (If there is only one person, they should reflect in their mind:)
'Bhikkhuni (female monastic) 'So-and-so' has passed away, and all her robes and non-robes should be distributed by the present Sangha. There is no Sangha here, so these things are for me to distribute.' (Repeat three times. The distribution method is as before.)
The Method of Taking Possession in a Place Without Residence (If a Bhikkhuni arrives at a village without a permanent residence and passes away after arriving, and it is not known who should distribute these robes and bowls? Report to the Buddha.)
The Buddha said: 'If there are believing Upasakas (male lay devotees) or garden keepers in that place, they should be responsible for keeping records. If members of the Five Assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramaneras, and Siksamana) come, they should be given to them; if no one comes, they should be sent to a nearby Sangharama (monastery).'
Chapter Eleven on Merit Robes
The White Karma for Receiving Merit Robes (The Vinaya says: If one obtains a new robe, or a robe donated by a Danapati (donor), or a discarded robe (from a garbage heap). If it is a new robe, if it is an old robe, new items should be sewn with strips of cloth as a pure object; if it has been washed, after washing, sew it as a pure object. It should not be obtained by wrong livelihood, not obtained by divination, not obtained by instigation, not obtained overnight, and not made pure by expiation. It should be lawful to come on the same day, with edges attached around, 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, and cut it to make ten sections and sew it. It should be accepted in front of the Sangha, and reported as follows:)
'Elder sisters, may the Sangha listen! Today the Sangha is receiving a merit robe. If the Sangha thinks the time is right, may the Sangha agree, and may the Sangha together receive the merit robe.'
。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。)
大姊僧聽！若僧時到，僧忍聽，僧差某甲比丘尼，為僧持功德衣。白如是。
大姊僧聽！僧差某甲比丘尼，為僧持功德衣。誰諸大姊忍僧差某甲比丘尼，為僧持功德衣者默然，誰不忍者說。僧已忍差某甲比丘尼，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。應如是作。)
大姊僧聽！此住處僧得可分衣物，現前僧應分。若僧時到，僧忍聽，僧今持此衣與某甲比丘尼，此比丘尼當持此衣，為僧受作功德衣，於此住處持。白如是。
大姊僧聽！此住處僧得可分衣物，現前僧應分。僧今持此衣與某甲比丘尼，此比丘尼當持此衣為僧受作功德衣，於此住處持。誰諸大姊忍僧持此衣與某甲比丘尼受作功德衣者默然，誰不忍者說。僧已忍與某甲比丘尼衣竟。僧忍，默然故，是事如是持。
持衣僧前受法(持衣比丘尼應起捉衣，隨諸比丘尼手得及衣，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。諸比丘尼應如是言：)其受者已善受，此中所有功德名稱屬我。(持衣人應答言
【現代漢語翻譯】 現代漢語譯本： 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。）
大姊僧聽！若僧時到，僧忍聽，僧差某甲（某甲指代特定比丘尼的名字）比丘尼，為僧持功德衣。白如是。
大姊僧聽！僧差某甲比丘尼，為僧持功德衣。誰諸大姊忍僧差某甲比丘尼，為僧持功德衣者默然，誰不忍者說。僧已忍差某甲比丘尼，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。應如是作。）
大姊僧聽！此住處僧得可分衣物，現前僧應分。若僧時到，僧忍聽，僧今持此衣與某甲比丘尼，此比丘尼當持此衣，為僧受作功德衣，於此住處持。白如是。
大姊僧聽！此住處僧得可分衣物，現前僧應分。僧今持此衣與某甲比丘尼，此比丘尼當持此衣為僧受作功德衣，於此住處持。誰諸大姊忍僧持此衣與某甲比丘尼受作功德衣者默然，誰不忍者說。僧已忍與某甲比丘尼衣竟。僧忍，默然故，是事如是持。
持衣僧前受法（持衣比丘尼應起捉衣，隨諸比丘尼手得及衣，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。諸比丘尼應如是言：）其受者已善受，此中所有功德名稱屬我。（持衣人應答言
【English Translation】 English version: So it is reported.
The procedure for appointing a nun to hold the merit-clothing (The Vinaya states: One should ask who is able to hold the merit-clothing? If they say they are able, then it should be formally appointed with a motion and a second reading. It should be done as follows.)
Sisters, listen to the Sangha! If it is the Sangha's time, may the Sangha consent to listen. The Sangha appoints Bhikkhuni (nun) So-and-so (So-and-so is a placeholder for the specific nun's name) to hold the merit-clothing for the Sangha. So it is reported.
Sisters, listen to the Sangha! The Sangha appoints Bhikkhuni So-and-so to hold the merit-clothing for the Sangha. Which of you sisters approves of the Sangha appointing Bhikkhuni So-and-so to hold the merit-clothing for the Sangha, let her be silent; whoever does not approve, let her speak. The Sangha has approved the appointment of Bhikkhuni So-and-so to hold the merit-clothing. The Sangha approves; therefore, it is silent. This matter is thus upheld.
The procedure for entrusting the merit-clothing to the appointed nun (After the appointment, it is formally entrusted with a motion and a second reading. It should be done as follows.)
Sisters, listen to the Sangha! The Sangha in this dwelling has obtained divisible goods, and the present Sangha should divide them. If it is the Sangha's time, may the Sangha consent to listen. The Sangha now entrusts this clothing to Bhikkhuni So-and-so. This Bhikkhuni should hold this clothing, receive and make merit-clothing for the Sangha, and hold it in this dwelling. So it is reported.
Sisters, listen to the Sangha! The Sangha in this dwelling has obtained divisible goods, and the present Sangha should divide them. The Sangha now entrusts this clothing to Bhikkhuni So-and-so. This Bhikkhuni should hold this clothing, receive and make merit-clothing for the Sangha, and hold it in this dwelling. Which of you sisters approves of the Sangha entrusting this clothing to Bhikkhuni So-and-so to receive and make merit-clothing, let her be silent; whoever does not approve, let her speak. The Sangha has approved entrusting the clothing to Bhikkhuni So-and-so. The Sangha approves; therefore, it is silent. This matter is thus upheld.
The procedure for receiving the clothing before the Sangha (The nun holding the clothing should rise, grasp the clothing, and, where the hands of the other nuns can reach the clothing and the words are understood, say as follows:)
This clothing the Sangha should receive to make merit-clothing. This clothing the Sangha now receives to make merit-clothing. This clothing the Sangha has received to make merit-clothing. (Said three times. The nuns should say as follows:) Those who receive have received well; all the merit and name herein belong to me. (The nun holding the clothing should answer
：)爾。(如是次第乃至下座。受已，得作五事：一、得畜長衣，二、得離衣宿，三、得別眾食，四、得展轉食，五、得不囑比丘尼入聚落也。)
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。)
大姊僧聽！若僧時到，僧忍聽，僧差某甲比丘尼，為僧作功德衣。白如是。
大姊僧聽！僧差某甲比丘尼，為僧作功德衣。誰諸大姊忍僧差某甲比丘尼，為僧作功德衣者默然，誰不忍者說。僧已忍差某甲比丘尼，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(若不出功德衣，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。」應如是作也。)
大姊僧聽！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。(若不出衣，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：持功德衣比丘尼出界外宿，眾僧和合共出爾。)◎◎
除罪篇第十二
除波羅夷罪法(案律，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
【現代漢語翻譯】 現代漢語譯本： :)爾。(如是次第乃至下座。受已，得作五事：一、得畜長衣，二、得離衣宿，三、得別眾食，四、得展轉食，五、得不囑比丘尼（bhikkhuni，女性僧侶）入聚落也。)
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。)
大姊僧聽！若僧時到，僧忍聽，僧差某甲比丘尼（bhikkhuni，女性僧侶），為僧作功德衣。白如是。
大姊僧聽！僧差某甲比丘尼（bhikkhuni，女性僧侶），為僧作功德衣。誰諸大姊忍僧差某甲比丘尼（bhikkhuni，女性僧侶），為僧作功德衣者默然，誰不忍者說。僧已忍差某甲比丘尼（bhikkhuni，女性僧侶），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(若不出功德衣，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。』應如是作也。)
大姊僧聽！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。(若不出衣，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：持功德衣比丘尼（bhikkhuni，女性僧侶）出界外宿，眾僧和合共出爾。)
除罪篇第十二
除波羅夷罪法(案律，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
【English Translation】 English version: :)爾。(Thus in order down to the seat. Having received, one may do five things: 1. One may keep a long robe; 2. One may dwell away from robes; 3. One may eat separately from the community; 4. One may eat successively; 5. One may enter a village without informing a bhikkhuni (female monastic).)
The procedure for appointing someone to make merit-clothing (The Vinaya says: If unfinished clothing is obtained, the Sangha should inform two people to make it. It should be appointed thus.)
Sisters, listen to the Sangha! If it is the Sangha's time, may the Sangha consent to listen. The Sangha appoints Bhikkhuni (female monastic) so-and-so to make merit-clothing for the Sangha. Inform thus.
Sisters, listen to the Sangha! The Sangha appoints Bhikkhuni (female monastic) so-and-so to make merit-clothing for the Sangha. Whoever among the sisters consents to the Sangha appointing Bhikkhuni (female monastic) so-and-so to make merit-clothing for the Sangha, let them be silent; whoever does not consent, speak. The Sangha has consented to appoint Bhikkhuni (female monastic) so-and-so to make merit-clothing for the Sangha. The Sangha consents, therefore it is silent. This matter is thus maintained. (The procedure is as before.)
The procedure for distributing merit-clothing (If merit-clothing is not distributed, one might think: 'Let it be relinquished because the five things have long been obtained.' The Buddha said: 'One should not think thus. Listen, after four months of winter, the Sangha should distribute merit-clothing.' It should be done thus.)
Sisters, listen to the Sangha! Today the Sangha is distributing merit-clothing. If it is the Sangha's time, may the Sangha consent to listen. The Sangha is now harmoniously distributing merit-clothing. Inform thus. (If clothing is not distributed, exceeding the limit of merit-clothing, it is a dukkata offense. There are eight reasons for relinquishing merit-clothing: 1. Departure; 2. Completion; 3. Non-completion; 4. Loss; 5. Abandonment of hope; 6. Hearing; 7. Leaving the boundary; 8. Joint departure. There are also two ways to relinquish merit-clothing: If a Bhikkhuni (female monastic) holding merit-clothing dwells outside the boundary, the Sangha jointly relinquishes it.)
Chapter Twelve on Removing Offenses
The procedure for removing Parajika offenses (According to the Vinaya, there are five types of confession: Sometimes one commits an offense and confesses it in one's own mind; sometimes one commits a minor offense and confesses it to another; sometimes one commits a moderate offense and also confesses it to another; sometimes one commits a serious offense and confesses it to another; sometimes one commits
罪，不可懺悔，此不可懺罪，謂波羅夷罪。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，與滅擯羯磨也。)
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。)
大姊僧聽！此某甲比丘尼，犯某波羅夷罪。若僧時到，僧忍聽，僧今與某甲比丘尼某波羅夷罪滅擯羯磨，不得共住，不得共事。白如是。
大姊僧聽！此某甲比丘尼犯某波羅夷罪；僧今與某甲比丘尼某波羅夷罪滅擯羯磨，不得共住，不得共事。誰諸大姊忍僧與某甲比丘尼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。)僧已忍與某甲比丘尼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：若未犯波羅夷，終不犯；若已犯，都無覆藏心，如法懺者，聽僧與彼波羅夷戒羯磨。彼比丘尼應僧中具儀，作如是乞。)
大姊僧聽！我某甲比丘尼，犯某波羅夷罪，都無覆藏心，今從僧乞波羅夷戒。愿僧與我某甲比丘尼波羅夷戒，慈愍故。(三說。僧應如是與法。)
大姊僧聽！此某甲比丘尼，犯某波羅夷罪，無覆藏心，今從僧乞波羅夷戒。若
【現代漢語翻譯】 現代漢語譯本 罪行中，有一種是不可懺悔的，這種不可懺悔的罪行，指的是波羅夷罪（Pārājika，斷頭罪，佛教戒律中最嚴重的罪行）。觸犯波羅夷罪，根據不同情況，處理方法有三種：第一，犯了罪並加以隱瞞的，處以滅擯羯磨（Nāsanā-kamma，驅逐出僧團的儀式）；第二，犯了罪但不隱瞞的，處以盡形壽學悔羯磨（ आजीवनं सिक्खा，終身學習懺悔的儀式）；第三，接受學悔的人再次犯同樣的罪，處以滅擯羯磨。
對於隱瞞罪行的人，執行滅擯法（如果犯了波羅夷罪並加以隱瞞，僧團應舉行舉罪、憶念罪行，然後定罪。應按如下方式進行）。
大姊僧團請聽！這位名叫某甲的比丘尼，觸犯了某項波羅夷罪。如果僧團認為時機已到，請僧團容忍聽取，僧團現在對某甲比丘尼執行某項波羅夷罪的滅擯羯磨，不得共同居住，不得共同從事僧事。告知如上。
大姊僧團請聽！這位名叫某甲的比丘尼觸犯了某項波羅夷罪；僧團現在對某甲比丘尼執行某項波羅夷罪的滅擯羯磨，不得共同居住，不得共同從事僧事。哪位大姊能夠容忍僧團對某甲比丘尼執行某項波羅夷罪的滅擯羯磨，不得共同居住，不得共同從事僧事，請保持沉默；哪位不能容忍的請說出來。（重複三次。）僧團已經容忍對某甲比丘尼執行某項波羅夷罪的滅擯羯磨，不得共同居住，不得共同從事僧事完畢。僧團容忍，因為沉默的緣故，此事就這樣成立。
對於不隱瞞罪行的人，執行盡形壽學悔法（戒律中說：如果未曾觸犯波羅夷罪，最終也不會觸犯；如果已經觸犯，但完全沒有隱瞞的心，如法懺悔的，允許僧團給予她波羅夷戒羯磨。這位比丘尼應在僧團中具足威儀，這樣乞求）。
大姊僧團請聽！我，名叫某甲的比丘尼，觸犯了某項波羅夷罪，完全沒有隱瞞的心，現在向僧團乞求波羅夷戒。愿僧團慈悲憐憫，給予我，某甲比丘尼，波羅夷戒。（重複三次。僧團應按如下方式給予）。
大姊僧團請聽！這位名叫某甲的比丘尼，觸犯了某項波羅夷罪，沒有隱瞞的心，現在向僧團乞求波羅夷戒。如果
【English Translation】 English version Among offenses, there are those that cannot be expiated; these are the Pārājika (Pārājika, meaning 'defeat,' the most serious offenses in Buddhist monastic rules). When a Pārājika offense is committed, there are three ways to deal with it, depending on the circumstances: First, if the offense is committed and concealed, the Nāsanā-kamma (Nāsanā-kamma, act of expulsion) is applied; second, if the offense is committed but not concealed, the Ājīvaṃ sikkhā (Ājīvaṃ sikkhā, lifelong learning and repentance) is applied; third, if a person undergoing repentance commits the same offense again, the Nāsanā-kamma is applied.
For those who conceal their offenses, the act of expulsion is performed (If a Pārājika offense is committed and concealed, the Sangha should perform the act of accusation, the act of remembering the offense, and then the act of sentencing. It should be done as follows).
Sisters of the Sangha, listen! This Bhikkhuni (Bhikkhuni, female monastic) named So-and-so has committed a certain Pārājika offense. If the Sangha deems it the right time, may the Sangha listen patiently. The Sangha now performs the act of expulsion for the Pārājika offense of Bhikkhuni So-and-so, and she is not allowed to live together or participate in Sangha affairs. This is announced as such.
Sisters of the Sangha, listen! This Bhikkhuni named So-and-so has committed a certain Pārājika offense; the Sangha now performs the act of expulsion for the Pārājika offense of Bhikkhuni So-and-so, and she is not allowed to live together or participate in Sangha affairs. Whoever among the sisters tolerates the Sangha performing the act of expulsion for the Pārājika offense of Bhikkhuni So-and-so, and that she is not allowed to live together or participate in Sangha affairs, let her remain silent; whoever does not tolerate it, let her speak. (Repeat three times.) The Sangha has tolerated the performance of the act of expulsion for the Pārājika offense of Bhikkhuni So-and-so, and that she is not allowed to live together or participate in Sangha affairs. The Sangha tolerates it, because of the silence, this matter is thus established.
For those who do not conceal their offenses, the act of lifelong learning and repentance is performed (The Vinaya (Vinaya, monastic rules) states: If one has not committed a Pārājika offense, one will ultimately not commit it; if one has committed it, but has no intention of concealing it, and repents according to the Dharma (Dharma, Buddhist teachings), the Sangha is allowed to grant her the Pārājika ordination Kamma. This Bhikkhuni should, with proper decorum, make such a request in the Sangha).
Sisters of the Sangha, listen! I, the Bhikkhuni named So-and-so, have committed a certain Pārājika offense, and have no intention of concealing it. Now I request the Pārājika ordination from the Sangha. May the Sangha, out of compassion, grant me, Bhikkhuni So-and-so, the Pārājika ordination. (Repeat three times. The Sangha should grant it as follows).
Sisters of the Sangha, listen! This Bhikkhuni named So-and-so has committed a certain Pārājika offense, has no intention of concealing it, and now requests the Pārājika ordination from the Sangha. If
僧時到，僧忍聽，僧今與某甲比丘尼波羅夷戒。白如是。
大姊僧聽！此某甲比丘尼，犯某波羅夷罪，無覆藏心，今從僧乞波羅夷戒；僧今與某甲比丘尼波羅夷戒。誰諸大姊忍僧與某甲比丘尼波羅夷戒者默然，誰不忍者說。(三說。)僧已忍與某甲比丘尼波羅夷戒竟。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；不得畜沙彌尼；若差為比丘尼僧請教誡，不得受；設差，不應往；不應為僧說戒；不應在僧中問答毗尼；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；當親近比丘尼；不得親近外道、白衣；當順從比丘尼法；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；不得受清凈比丘尼敷坐具、洗足水、拭革屣、揩摩身、及禮拜、迎送、問訊；不應受清凈比丘尼捉衣缽；不得舉清凈比丘尼為作憶念、作自言治；不應證正人事；不得遮清凈比丘尼說戒自恣；不得與清凈比丘尼共諍。與波羅夷戒比丘尼，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(若與波羅夷戒已重犯，應滅擯。
【現代漢語翻譯】 現代漢語譯本：僧眾時辰已到，僧眾請聽，現在僧眾要給予某甲（比丘尼的名字）比丘尼波羅夷戒（斷頭罪戒）。稟白如上。
大姐們，僧眾請聽！這位某甲比丘尼，犯了某個波羅夷罪（斷頭罪），沒有隱瞞的心，現在向僧眾請求波羅夷戒（斷頭罪戒）；僧眾現在要給予某甲比丘尼波羅夷戒（斷頭罪戒）。哪位大姐贊同僧眾給予某甲比丘尼波羅夷戒（斷頭罪戒）的就默然，誰不同意的就說出來。（重複三次。）僧眾已經贊同給予某甲比丘尼波羅夷戒（斷頭罪戒）完畢。僧眾贊同，因為默然的緣故，這件事就這樣決定了。（得到波羅夷戒（斷頭罪戒）后，應當終身事事隨順奉行。隨順奉行的方法是：不得授人具足戒；不得給人做依止；不得蓄養沙彌尼；如果被指派為比丘尼僧眾請教誡，不得接受；即使被指派，也不應該前往；不應該為僧眾說戒；不應該在僧眾中問答毗尼（戒律）；不應該接受僧眾指派擔任知事人；不應該接受僧眾差別處斷事；不應該接受僧眾指派的使命；不應該早入村落，傍晚才回；應當親近比丘尼；不得親近外道、白衣；應當順從比丘尼的規矩；不得說其他的世俗話；不得在眾人中誦律，如果沒有能誦的人才可以；不得再犯此罪；其他的罪也不應該犯，無論是相似的、由此產生的、還是比此罪更重的；不得誹謗僧眾的羯磨（僧事決議）以及做羯磨的人；不得接受清凈比丘尼鋪設的坐具、洗腳水、擦拭革屣、按摩身體、以及禮拜、迎接、問候；不應該接受清凈比丘尼拿著衣缽；不得舉發清凈比丘尼，為她們作憶念、作自言治；不應該證明正人事；不得阻止清凈比丘尼說戒自恣；不得與清凈比丘尼共同爭論。對於受了波羅夷戒（斷頭罪戒）的比丘尼，僧眾說戒以及羯磨（僧事決議）時，來與不來，眾僧都沒有罪過。）
對於學習懺悔的人再次犯戒的，施行滅擯法（如果已經給予波羅夷戒（斷頭罪戒）后再次犯戒，應該滅擯。）
【English Translation】 English version: The time for the Sangha has arrived, may the Sangha listen, now the Sangha will administer the Parajika (defeat) precept to Bhikkhuni (female monastic) named so-and-so. Let it be known as such.
Sisters, may the Sangha listen! This Bhikkhuni named so-and-so, has committed a certain Parajika (defeat) offense, without a concealing mind, and now requests the Parajika (defeat) precept from the Sangha; the Sangha will now administer the Parajika (defeat) precept to Bhikkhuni named so-and-so. Those sisters who approve of the Sangha administering the Parajika (defeat) precept to Bhikkhuni named so-and-so, remain silent; those who disapprove, speak. (Repeat three times.) The Sangha has approved administering the Parajika (defeat) precept to Bhikkhuni named so-and-so. The Sangha approves, because of the silence, this matter is thus decided. (Having received the Parajika (defeat) precept, one should follow and practice it in all matters for the rest of one's life. The methods of following and practicing are: one may not administer the full ordination; one may not give dependence; one may not keep a Samaneri (female novice); if appointed to request instruction from the Bhikkhuni Sangha, one may not accept; even if appointed, one should not go; one should not recite the precepts for the Sangha; one should not ask and answer questions about the Vinaya (monastic discipline) in the Sangha; one should not accept the Sangha's appointment to be a steward; one should not accept the Sangha's differential handling of affairs; one should not accept the Sangha's appointed mission; one should not enter villages early and return late; one should be close to the Bhikkhunis; one should not be close to non-Buddhists or laypeople; one should follow the Bhikkhuni rules; one should not speak other worldly languages; one should not recite the Vinaya (monastic discipline) in the assembly, unless there is no one who can recite it; one should not commit this offense again; one should not commit other offenses either, whether similar, arising from this, or heavier than this; one should not slander the Sangha's Karma (deliberate action) or those who perform the Karma (deliberate action); one should not receive the seat spread, foot washing water, wiping of leather shoes, body massage, and prostration, welcoming, and greetings from pure Bhikkhunis; one should not receive the robe and bowl held by pure Bhikkhunis; one should not accuse pure Bhikkhunis, perform mindfulness for them, or perform self-treatment; one should not testify to proper affairs; one should not prevent pure Bhikkhunis from reciting the precepts and Pavarana (invitation); one should not argue with pure Bhikkhunis. When the Sangha recites the precepts and performs Karma (deliberate action), whether the Bhikkhuni who has received the Parajika (defeat) precept comes or not, the Sangha is without fault.)
For those who learn repentance and commit offenses again, the act of banishment should be performed (If one commits an offense again after having been given the Parajika (defeat) precept, one should be banished.)
與作舉等，應如是作。)
大姊僧聽！此某甲比丘尼，犯某波羅夷罪，無覆藏心，已從僧乞波羅夷戒；僧已與某甲比丘尼波羅夷戒。此比丘尼于學悔中，重犯某波羅夷罪。若僧時到，僧忍聽，僧今與某甲比丘尼重犯某波羅夷罪滅擯羯磨，不得共住，不得共事。白如是。
大姊僧聽！此某甲比丘尼，犯某波羅夷罪，無覆藏心，已從僧乞波羅夷戒；僧已與某甲比丘尼波羅夷戒。此比丘尼于學悔中，重犯某波羅夷罪；僧今與某甲比丘尼重犯某波羅夷罪滅擯羯磨，不得共住，不得共事。誰諸大姊忍僧與某甲比丘尼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。)僧已忍與某甲比丘尼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(羯磨有三種：一、半月摩那埵；二者、若行中重犯，作半月本日治；三、出罪。但得法位二：一者，得法重犯，羯磨有三；二者，得法不重犯，羯磨有二。)
與半月摩那埵法(若犯僧殘，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，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
【現代漢語翻譯】 現代漢語譯本： （與作舉等，應當這樣做。）
大姊僧眾聽著！這位某甲比丘尼（某甲：指代具體名字），犯了某項波羅夷罪（波羅夷罪：佛教戒律中最重的罪），沒有隱瞞，已經向僧團請求波羅夷戒（波羅夷戒：去除波羅夷罪的儀式）；僧團已經給予某甲比丘尼波羅夷戒。這位比丘尼在學習懺悔期間，再次犯了某項波羅夷罪。如果僧團時機成熟，僧團允許，僧團現在給予某甲比丘尼重犯某項波羅夷罪的滅擯羯磨（滅擯羯磨：驅逐出僧團的儀式），不得共同居住，不得共同做事。稟白完畢。
大姊僧眾聽著！這位某甲比丘尼，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尼波羅夷戒。這位比丘尼在學習懺悔期間，再次犯了某項波羅夷罪；僧團現在給予某甲比丘尼重犯某項波羅夷罪的滅擯羯磨，不得共同居住，不得共同做事。哪位大姊允許僧團給予某甲比丘尼重犯某項波羅夷罪的滅擯羯磨，不得共同居住，不得共同做事，就默然不語；哪位不允許，就請說出來。（重複三次。）僧團已經允許給予某甲比丘尼重犯某項波羅夷罪的滅擯羯磨，不得共同居住，不得共同做事完畢。僧團允許，因為默然不語，這件事就這樣成立。
去除僧殘罪法（僧殘罪：僅次於波羅夷罪的重罪）（羯磨有三種：一、半月摩那埵（摩那埵：一種懺悔儀式）；二者、如果在行摩那埵期間再次犯戒，進行半月本日治；三、出罪。但獲得法位的有兩種：一者，獲得法位后再次犯戒，羯磨有三種；二者，獲得法位后沒有再次犯戒，羯磨有兩種。）
給予半月摩那埵法（如果犯了僧殘罪，應該在兩個比丘尼僧團中，每個僧團都至少有四人，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。）
大德僧眾聽著！我某甲比丘尼，犯了某項僧殘罪，現在向僧團請求半月摩那埵。希望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。僧團應該如
【English Translation】 English version: (Actions such as raising hands should be done in this way.)
Listen, great sisters of the Sangha! This Bhikkhuni (Bhikkhuni: A fully ordained female monastic) named so-and-so (so-and-so: used to indicate a specific name), has committed a certain Parajika offense (Parajika offense: the most severe offense in Buddhist monastic rules), without concealment, and has requested Parajika reinstatement from the Sangha; the Sangha has granted the Parajika reinstatement to this Bhikkhuni. This Bhikkhuni, during the period of learning repentance, has again committed a certain Parajika offense. If the Sangha is ready, and the Sangha permits, the Sangha now performs the Excommunication Karma (Excommunication Karma: A ritual to expel someone from the Sangha) for this Bhikkhuni who has repeatedly committed a certain Parajika offense, not allowing her to live together or work together. The announcement is made.
Listen, great sisters of the Sangha! This Bhikkhuni named so-and-so, has committed a certain Parajika offense, without concealment, and has requested Parajika reinstatement from the Sangha; the Sangha has granted the Parajika reinstatement to this Bhikkhuni. This Bhikkhuni, during the period of learning repentance, has again committed a certain Parajika offense; the Sangha now performs the Excommunication Karma for this Bhikkhuni who has repeatedly committed a certain Parajika offense, not allowing her to live together or work together. Those great sisters who approve of the Sangha performing the Excommunication Karma for this Bhikkhuni who has repeatedly committed a certain Parajika offense, not allowing her to live together or work together, remain silent; those who do not approve, please speak. (Repeat three times.) The Sangha has approved the Excommunication Karma for this Bhikkhuni who has repeatedly committed a certain Parajika offense, not allowing her to live together or work together. The Sangha approves, because of the silence, this matter is thus established.
The procedure for removing Sanghavasesa offenses (Sanghavasesa offenses: serious offenses second only to Parajika offenses) (There are three types of Karma: 1. Half-month Manatta (Manatta: a period of penance); 2. If one commits another offense during the Manatta period, a half-month of daily treatment; 3. Absolution. But there are two ways to regain the monastic status: 1. If one regains the status and commits another offense, there are three types of Karma; 2. If one regains the status and does not commit another offense, there are two types of Karma.)
The procedure for granting Half-month Manatta (If one commits a Sanghavasesa offense, one should undergo a half-month of Manatta in two Bhikkhuni Sanghas, each with at least four members. That Bhikkhuni should go to the Sangha, kneel, and request as follows.)
Listen, virtuous Sangha! I, the Bhikkhuni named so-and-so, have committed a certain Sanghavasesa offense, and now request a half-month of Manatta from the Sangha. I hope the Sangha grants me, the Bhikkhuni named so-and-so, a half-month of Manatta, out of compassion. (Repeat three times. The Sangha should...
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。
白僧行摩那埵法(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。我今行摩那埵法，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、比丘尼所，一一如弟子于和尚所行弟子法。有八事失夜：一、往余寺不白；二、有客比丘比丘尼來不白；三、有緣事自出界不白；四、寺內徐行比丘、比丘尼不白；五、病不遣信白；六、除伴，二三人共一屋宿；七、在無比丘、比丘尼處住；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。)
日日僧中白法(此行摩那埵比丘尼，應僧中宿，日日白僧。白時，僧中具儀白言：)
大德僧聽！我某甲比丘尼，犯某僧殘罪，已從僧乞半
【現代漢語翻譯】 現代漢語譯本： 是與法。）
大德僧眾請聽！這位某甲（比丘尼的名字）比丘尼，犯了某某僧殘罪（一種較重的罪），現在向僧團請求半個月的摩那埵（懺悔期）。如果僧團時機成熟，僧團容忍聽許，僧團給予某甲比丘尼半個月的摩那埵。稟白如上。
大德僧眾請聽！這位某甲比丘尼，犯了某某僧殘罪，現在向僧團請求半個月的摩那埵；僧團已經給予某甲比丘尼半個月的摩那埵。哪位長老容忍僧團給予某甲比丘尼半個月的摩那埵的就默然，誰不容忍的就說出來。（重複三次。）僧團已經容忍給予某甲比丘尼半個月的摩那埵完畢。僧團容忍，因為默然的緣故，這件事就這樣執行。
稟白僧團，將要進行摩那埵法（她獲得許可后，想要進行時，僧團中準備好儀式，這樣稟白：）
大德僧眾請聽！我某甲比丘尼，犯了某某僧殘罪，已經向僧團請求半個月的摩那埵；僧團已經給予我某甲比丘尼半個月的摩那埵。我現在進行摩那埵法，希望僧團憶念並保持。（重複三次。她稟白進行后，完全實行七十五之行，這七十五行已經在上面說明。她到清凈的比丘、比丘尼處，一一像弟子對待和尚那樣行弟子之法。有八件事會失去夜晚的計算：一、前往其他寺廟不稟白；二、有客人比丘、比丘尼來不稟白；三、有因緣之事自己出界不稟白；四、寺內慢慢行走的比丘、比丘尼不稟白；五、生病不派人送信稟白；六、除了同伴，二三個人共住一個房間；七、住在沒有比丘、比丘尼的地方；八、不在半月誦戒時稟白；這就是八件會失去夜晚計算的事。隨便違反一件，就失去一夜的計算，得到突吉羅罪（一種輕罪）。
日日僧中稟白法（這位進行摩那埵的比丘尼，應該在僧團中住宿，每天向僧團稟白。稟白時，僧團中準備好儀式稟白說：）
大德僧眾請聽！我某甲比丘尼，犯了某某僧殘罪，已經向僧團請求半
【English Translation】 English version: Is and Dharma.)
Venerable Sangha, please listen! This Bhikshuni (nun's name) named 'So-and-so', has committed a certain Sanghavasesa offense (a serious offense requiring penance), and now requests a half-month of Manatta (period of probation) from the Sangha. If the Sangha is ready, may the Sangha listen and grant Bhikshuni 'So-and-so' a half-month of Manatta. This is the announcement.
Venerable Sangha, please listen! This Bhikshuni 'So-and-so', has committed a certain Sanghavasesa offense, and now requests a half-month of Manatta from the Sangha; the Sangha has granted Bhikshuni 'So-and-so' a half-month of Manatta. Those elders who approve of the Sangha granting Bhikshuni 'So-and-so' a half-month of Manatta, remain silent; those who do not approve, please speak. (Repeat three times.) The Sangha has completed the granting of a half-month of Manatta to Bhikshuni 'So-and-so'. The Sangha approves, because of the silence, let this matter be carried out accordingly.
Announcing to the Sangha the practice of Manatta (when she has obtained permission and wishes to practice, the Sangha prepares the ceremony and announces as follows:)
Venerable Sangha, please listen! I, Bhikshuni 'So-and-so', have committed a certain Sanghavasesa offense, and have requested a half-month of Manatta from the Sangha; the Sangha has granted me, Bhikshuni 'So-and-so', a half-month of Manatta. I am now practicing the Manatta, may the Sangha remember and uphold this. (Repeat three times. After she announces the practice, she fully performs the seventy-five practices, which have been explained above. She goes to the pure Bhikshus and Bhikshunis, and performs the duties of a disciple to her preceptor. There are eight things that cause the loss of a night's credit: 1. Going to another monastery without informing; 2. When guest Bhikshus or Bhikshunis arrive, not informing; 3. Going outside the boundary for some reason without informing; 4. Not informing the Bhikshus or Bhikshunis who are walking slowly in the monastery; 5. Not sending a messenger to inform when sick; 6. Except for companions, two or three people sharing one room; 7. Staying in a place where there are no Bhikshus or Bhikshunis; 8. Not informing during the half-monthly recitation of the precepts; these are the eight things that cause the loss of a night's credit. Violating any one of these results in the loss of one night's credit and incurs a Dukkhata offense (a minor offense).
Daily announcement in the Sangha (This Bhikshuni practicing Manatta should stay in the Sangha and announce to the Sangha daily. When announcing, the Sangha prepares the ceremony and announces:)
Venerable Sangha, please listen! I, Bhikshuni 'So-and-so', have committed a certain Sanghavasesa offense, and have requested a half-
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，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，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，應至一清凈比丘或尼所，具儀白言：)
大德(對尼言姊)！我某甲比丘尼，今日舍教敕不作。
白行行法(若欲行時，應至一清凈比丘或尼所，具儀白言：)
大德(對尼言姊)！我某甲比丘尼，今日隨所教敕當作。(作是白已，如前行之。)
白摩那埵行滿停法(若行滿已，即應白僧。來至僧中，具儀白言：)
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。我今行摩那埵竟，愿僧憶持。(三說。)
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，僧己與我某甲比丘尼半月摩那埵。我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。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。
【現代漢語翻譯】 現代漢語譯本： 月摩那埵（Mānatta，一種懺悔期）；僧團已經給予我某甲比丘尼（Bhikkhuni，女性出家人）半個月的摩那埵。我某甲比丘尼正在進行摩那埵，已經進行了（若干）日，尚未進行（若干）日，稟告大德僧團知曉，我正在進行摩那埵。（如果經中提到說戒以及前往其他寺廟等情況，大體上應該知道如何稟告。）
稟告停止行法（如果大眾難以聚集、或者不想進行、或者那個人軟弱且多有羞愧，應該到一位清凈的比丘或比丘尼處，以完整的儀軌稟告說：）
大德（對尼姑說：姊妹）！我某甲比丘尼，今日捨棄教敕，不去做。
稟告進行行法（如果想要進行時，應該到一位清凈的比丘或比丘尼處，以完整的儀軌稟告說：）
大德（對尼姑說：姊妹）！我某甲比丘尼，今日遵照所教敕去做。（這樣稟告完畢，如前面所說進行。）
稟告摩那埵行滿停止法（如果行滿完畢，就應該稟告僧團。來到僧團中，以完整的儀軌稟告說：）
大德僧團聽！我某甲比丘尼，犯了某僧殘罪（Saṃghādisesa，一種較重的罪），已經向僧團請求半個月的摩那埵；僧團已經給予我某甲比丘尼半個月的摩那埵。我如今摩那埵已經行完，希望僧團憶持。（重複三次。）
給予摩那埵本日治法（既然在進行中再次犯戒，因此給予本日治法。她來到僧團中，以完整的儀軌這樣乞求。）
大德僧團聽！我某甲比丘尼，犯了某僧殘罪，已經向僧團請求半個月的摩那埵，僧團已經給予我某甲比丘尼半個月的摩那埵。我某甲比丘尼在進行摩那埵時，中間又再次犯了某僧殘罪，現在向僧團請求先前所犯、中間又重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨（Karma，行為，此處指宗教儀式）。希望僧團給予我某甲比丘尼先前所犯、中間又重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨，因為慈悲憐憫的緣故。
【English Translation】 English version: Month Mānatta (Mānatta, a period of penance); the Sangha (community of monks or nuns) has granted me, Bhikkhuni (Bhikkhuni, a female monastic) so-and-so, half a month of Mānatta. I, Bhikkhuni so-and-so, am undergoing Mānatta, having completed (number) days, and not yet completed (number) days, informing the venerable Sangha to know that I am undergoing Mānatta. (If the sutra mentions reciting precepts and going to other temples, etc., it should be generally understood how to inform.)
Informing about the cessation of practice (If the assembly is difficult to gather, or if one does not wish to practice, or if that person is weak and very shy, one should go to a pure Bhikkhu or Bhikkhuni, and with complete ceremony, inform them saying:)
Venerable (to a nun: Sister)! I, Bhikkhuni so-and-so, today abandon the instruction and will not do it.
Informing about the practice (If one wishes to practice, one should go to a pure Bhikkhu or Bhikkhuni, and with complete ceremony, inform them saying:)
Venerable (to a nun: Sister)! I, Bhikkhuni so-and-so, today will do as instructed. (Having informed thus, practice as before.)
Informing about the completion and cessation of Mānatta (If the practice is completed, one should inform the Sangha. Coming to the Sangha, with complete ceremony, inform them saying:)
Venerable Sangha, listen! I, Bhikkhuni so-and-so, have committed a Saṃghādisesa (Saṃghādisesa, a serious offense), and have requested half a month of Mānatta from the Sangha; the Sangha has granted me, Bhikkhuni so-and-so, half a month of Mānatta. I have now completed Mānatta, may the Sangha remember this. (Repeat three times.)
Granting the treatment for the present day of Mānatta (Since one has re-offended during the practice, treatment for the present day is granted. She comes to the Sangha, and with complete ceremony, makes such a request.)
Venerable Sangha, listen! I, Bhikkhuni so-and-so, have committed a Saṃghādisesa, and have requested half a month of Mānatta from the Sangha; the Sangha has granted me, Bhikkhuni so-and-so, half a month of Mānatta. I, Bhikkhuni so-and-so, while undergoing Mānatta, have again committed a Saṃghādisesa in between, and now request from the Sangha half a month of Mānatta for the previous offense and the intermediate re-offense of the Saṃghādisesa, and the Karma (Karma, action, here refers to religious ritual) for the treatment of the present day of Mānatta. May the Sangha grant me, Bhikkhuni so-and-so, half a month of Mānatta for the previous offense and the intermediate re-offense of the Saṃghādisesa, and the Karma for the treatment of the present day of Mānatta, out of compassion.
(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。(白行等治同前，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
【現代漢語翻譯】 現代漢語譯本： （三次宣說。僧團應給予此法。）
大德僧眾請聽！這位某甲（姓名）比丘尼，觸犯了某項僧殘罪（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（Manattata，懺悔期）；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，中間又再次觸犯了某項僧殘罪，現在向僧團請求對之前所犯、中間重犯的某項僧殘罪給予半個月的摩那埵，以及摩那埵本日的治理羯磨（Karma，業）。如果僧團時機已到，僧團容忍聽許，僧團給予某甲比丘尼之前所犯、中間重犯的某項僧殘罪半個月的摩那埵，以及摩那埵本日的治理羯磨。稟白如上。
大德僧眾請聽！這位某甲比丘尼，觸犯了某項僧殘罪，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，中間又再次觸犯了某項僧殘罪，現在向僧團請求對之前所犯、中間重犯的某項僧殘罪給予半個月的摩那埵，以及摩那埵本日的治理羯磨；僧團給予某甲比丘尼之前所犯、中間重犯的某項僧殘罪半個月的摩那埵，以及摩那埵本日的治理羯磨。哪位長老容忍僧團給予某甲比丘尼之前所犯、中間重犯的某項僧殘罪半個月的摩那埵，以及摩那埵本日的治理羯磨的，請默然，誰不容忍的請說。（三次宣說。）僧團已經容忍給予某甲比丘尼之前所犯、中間重犯的某項僧殘罪半個月的摩那埵，以及摩那埵本日的治理羯磨完畢。僧團容忍，因為默然的緣故，這件事就這樣成立了。（稟白等治理方法與之前相同，製作時需要詳細記錄。）
給予未損壞摩那埵的出罪法（這種出罪法有兩種：一、未損壞摩那埵法，二、損壞摩那埵法。那未損壞法的比丘尼在行完摩那埵后，應該在兩個僧團各自滿二十人的情況下出罪。她到達僧團中，按照儀軌這樣請求。）
大德僧眾請聽！我，某甲比丘尼，觸犯了某項僧殘罪，已經向僧團請求了
【English Translation】 English version: (To be said three times. The Sangha should grant the Dharma.)
Venerable Sangha, please listen! This Bhikkhuni (nun) named So-and-so, has committed a certain Sanghavasesa (an offense requiring a meeting of the Sangha) offense, and has requested half a month of Manattata (probation); the Sangha has granted this Bhikkhuni So-and-so half a month of Manattata. While this Bhikkhuni So-and-so was undergoing Manattata, she committed another Sanghavasesa offense in between. Now, she requests from the Sangha half a month of Manattata for the previous offense and the intermediate repeated Sanghavasesa offense, as well as the governing Karma (action) for Manattata today. If it is the Sangha's time, may the Sangha consent to listen, may the Sangha grant Bhikkhuni So-and-so half a month of Manattata for the previous offense and the intermediate repeated Sanghavasesa offense, as well as the governing Karma for Manattata today. This is the announcement.
Venerable Sangha, please listen! This Bhikkhuni So-and-so, has committed a certain Sanghavasesa offense, and has requested half a month of Manattata; the Sangha has granted this Bhikkhuni So-and-so half a month of Manattata. While this Bhikkhuni So-and-so was undergoing Manattata, she committed another Sanghavasesa offense in between. Now, she requests from the Sangha half a month of Manattata for the previous offense and the intermediate repeated Sanghavasesa offense, as well as the governing Karma for Manattata today; may the Sangha grant Bhikkhuni So-and-so half a month of Manattata for the previous offense and the intermediate repeated Sanghavasesa offense, as well as the governing Karma for Manattata today. Whoever among the elders consents to the Sangha granting Bhikkhuni So-and-so half a month of Manattata for the previous offense and the intermediate repeated Sanghavasesa offense, as well as the governing Karma for Manattata today, let them remain silent; whoever does not consent, let them speak. (To be said three times.) The Sangha has consented to grant Bhikkhuni So-and-so half a month of Manattata for the previous offense and the intermediate repeated Sanghavasesa offense, as well as the governing Karma for Manattata today. The Sangha consents, because of the silence, this matter is thus established. (The procedures for announcement and governance are the same as before, and a detailed record must be made.)
The procedure for granting release from an uncorrupted Manattata (There are two types of release procedures: 1. Uncorrupted Manattata procedure, 2. Corrupted Manattata procedure. That Bhikkhuni with an uncorrupted Manattata, after completing Manattata, should be released in the presence of two Sanghas, each with at least twenty members. When she arrives in the Sangha, she should request in this manner according to the proper procedure.)
Venerable Sangha, please listen! I, Bhikkhuni So-and-so, have committed a certain Sanghavasesa offense, and have requested from the Sangha
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。
與壞摩那埵出罪法(彼壞法比丘尼，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時，中間更重犯某僧殘罪，亦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；僧亦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。我某甲比丘尼行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，今從僧乞出罪羯
【現代漢語翻譯】 現代漢語譯本 半月摩那埵（Mānatta，懺悔期）：僧團已經給予我某甲比丘尼半月摩那埵。我某甲比丘尼已經完成摩那埵，現在向僧團請求出罪羯磨（Karma，行動，儀式）。希望僧團慈悲憐憫，給予我某甲比丘尼出罪羯磨。（重複三次。僧團應依法行事。）
大德僧團請聽！這位某甲比丘尼，犯了某僧殘罪（Saṃghāvaśeṣa，僅次於波羅夷的重罪），已經向僧團請求半月摩那埵；僧團已經給予這位某甲比丘尼半月摩那埵。這位某甲比丘尼已經完成摩那埵，現在向僧團請求出罪羯磨。如果僧團時機已到，僧團容忍聽取，僧團給予某甲比丘尼出罪。稟白如上。
大德僧團請聽！這位某甲比丘尼，犯了某僧殘罪，已經向僧團請求半月摩那埵；僧團已經給予這位某甲比丘尼半月摩那埵。這位某甲比丘尼已經完成摩那埵，現在向僧團請求出罪羯磨；僧團給予某甲比丘尼出罪。哪位長老容忍僧團給予某甲比丘尼出罪的請默然，哪位不容忍的請說出來。（重複三次。）僧團已經容忍給予某甲比丘尼出罪完畢。僧團容忍，因為默然，此事就這樣決定。
與壞摩那埵出罪法（對於破壞摩那埵的比丘尼，在僧團中具足儀式，這樣請求。）
大德僧團請聽！我某甲比丘尼，犯了某僧殘罪，已經向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。我某甲比丘尼在行摩那埵時，中間又再次犯了某僧殘罪，也向僧團請求先前所犯和中間重犯的某僧殘罪的半月摩那埵以及摩那埵本日治羯磨；僧團也給予我某甲比丘尼先前所犯和中間重犯的某僧殘罪的半月摩那埵以及摩那埵本日治羯磨。我某甲比丘尼完成先前所犯和中間重犯的某僧殘罪的半月摩那埵以及摩那埵本日治羯磨后，現在向僧團請求出罪羯
【English Translation】 English version Half-month Mānatta (penance period): The Sangha (monastic community) has granted me, Bhikkhuni (female monastic) so-and-so, half-month Mānatta. I, Bhikkhuni so-and-so, have completed the Mānatta, and now request from the Sangha the Exoneration Karma (action, ritual). May the Sangha, out of compassion, grant me, Bhikkhuni so-and-so, the Exoneration Karma. (Said three times. The Sangha should act according to the Dharma.)
Venerable Sangha, listen! This Bhikkhuni so-and-so has committed a certain Saṃghāvaśeṣa (offense requiring a meeting of the Sangha) offense, and has requested half-month Mānatta from the Sangha; the Sangha has granted this Bhikkhuni so-and-so half-month Mānatta. This Bhikkhuni so-and-so has completed the Mānatta, and now requests from the Sangha the Exoneration Karma. If it is the Sangha's time, may the Sangha listen patiently, and may the Sangha grant Bhikkhuni so-and-so exoneration. The announcement is thus.
Venerable Sangha, listen! This Bhikkhuni so-and-so has committed a certain Saṃghāvaśeṣa offense, and has requested half-month Mānatta from the Sangha; the Sangha has granted this Bhikkhuni so-and-so half-month Mānatta. This Bhikkhuni so-and-so has completed the Mānatta, and now requests from the Sangha the Exoneration Karma; may the Sangha grant Bhikkhuni so-and-so exoneration. Those elders who approve of the Sangha granting Bhikkhuni so-and-so exoneration, please remain silent; those who do not approve, please speak. (Said three times.) The Sangha has approved the granting of exoneration to Bhikkhuni so-and-so. The Sangha approves, because of silence; this matter is thus decided.
The method for granting exoneration to one who has broken Mānatta (For a Bhikkhuni who has broken Mānatta, in the Sangha with full ceremony, make the request thus.)
Venerable Sangha, listen! I, Bhikkhuni so-and-so, have committed a certain Saṃghāvaśeṣa offense, and have requested half-month Mānatta from the Sangha; the Sangha has granted me, Bhikkhuni so-and-so, half-month Mānatta. While I, Bhikkhuni so-and-so, was performing Mānatta, I committed another Saṃghāvaśeṣa offense in between, and also requested from the Sangha half-month Mānatta for the previous offense and the intervening repeated Saṃghāvaśeṣa offense, as well as the Mānatta-related treatment Karma for that day; the Sangha also granted me, Bhikkhuni so-and-so, half-month Mānatta for the previous offense and the intervening repeated Saṃghāvaśeṣa offense, as well as the Mānatta-related treatment Karma for that day. After I, Bhikkhuni so-and-so, completed the half-month Mānatta for the previous offense and the intervening repeated Saṃghāvaśeṣa offense, as well as the Mānatta-related treatment Karma for that day, I now request from the Sangha the Exoneration Kar
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。此某甲比丘尼行摩那埵時，中間更重犯某僧殘罪，亦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；僧亦與此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。此某甲比丘尼行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，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。此某甲比丘尼行摩那埵時，中間更重犯某僧殘罪，亦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；僧亦與此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摩。此某甲比丘尼行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，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。
除偷蘭遮罪法(案此偷蘭遮有其二位：一者，根本；二者，從生。于
【現代漢語翻譯】 現代漢語譯本 磨。愿僧團為我某甲（比丘尼的名字）比丘尼進行出罪羯磨（恢復戒律的儀式），慈悲憐憫我。（重複三次。僧團應依法進行。）
大德僧團請聽！這位某甲（比丘尼的名字）比丘尼，犯了某僧殘罪（僧團中等罪），已經向僧團請求了半個月的摩那埵（悔罪期）；僧團已經給予了這位某甲（比丘尼的名字）比丘尼半個月的摩那埵。這位某甲（比丘尼的名字）比丘尼在行摩那埵期間，中間又再次犯了某僧殘罪，也向僧團請求了對之前所犯、中間重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨（摩那埵期間的羯磨）；僧團也給予了這位某甲（比丘尼的名字）比丘尼對之前所犯、中間重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨。這位某甲（比丘尼的名字）比丘尼行完之前所犯、中間重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨后，現在向僧團請求出罪羯磨。如果僧團認為時機已到，僧團同意，僧團就給予某甲（比丘尼的名字）比丘尼出罪。稟白如上。
大德僧團請聽！這位某甲（比丘尼的名字）比丘尼，犯了某僧殘罪（僧團中等罪），已經向僧團請求了半個月的摩那埵（悔罪期）；僧團已經給予了這位某甲（比丘尼的名字）比丘尼半個月的摩那埵。這位某甲（比丘尼的名字）比丘尼在行摩那埵期間，中間又再次犯了某僧殘罪，也向僧團請求了對之前所犯、中間重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨（摩那埵期間的羯磨）；僧團也給予了這位某甲（比丘尼的名字）比丘尼對之前所犯、中間重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨。這位某甲（比丘尼的名字）比丘尼行完之前所犯、中間重犯的某僧殘罪的半個月摩那埵以及摩那埵本日治羯磨后，現在向僧團請求出罪羯磨；僧團給予某甲（比丘尼的名字）比丘尼出罪。哪位長老同意僧團給予某甲（比丘尼的名字）比丘尼出罪的請默然，哪位不同意的請說出來。（重複三次。）僧團已經同意給予某甲（比丘尼的名字）比丘尼出罪完畢。僧團同意，因為默然，此事就這樣決定了。
去除偷蘭遮罪（Sthulanacchaya，一種較重的罪）的方法（按：此偷蘭遮罪有兩種情況：一是根本罪，二是衍生罪。于
【English Translation】 English version I request the Sangha to perform the expiation Karma (Kamma, ritual to restore the precepts) for me, Bhikkhuni (name of the Bhikkhuni) so-and-so, out of compassion. (Say three times. The Sangha should proceed according to the Dharma.)
Venerable Sangha, please listen! This Bhikkhuni (name of the Bhikkhuni) so-and-so has committed a Sanghavasesa offense (a medium offense in the Sangha) and has requested half a month of Manatta (period of repentance) from the Sangha; the Sangha has granted this Bhikkhuni (name of the Bhikkhuni) so-and-so half a month of Manatta. While this Bhikkhuni (name of the Bhikkhuni) so-and-so was observing Manatta, she committed another Sanghavasesa offense in between, and also requested from the Sangha half a month of Manatta for the previous offense and the intermediate repeated Sanghavasesa offense, as well as Manatta today's treatment Karma (Kamma, Karma during the Manatta period); the Sangha also granted this Bhikkhuni (name of the Bhikkhuni) so-and-so half a month of Manatta for the previous offense and the intermediate repeated Sanghavasesa offense, as well as Manatta today's treatment Karma. After this Bhikkhuni (name of the Bhikkhuni) so-and-so has completed half a month of Manatta for the previous offense and the intermediate repeated Sanghavasesa offense, as well as Manatta today's treatment Karma, she now requests expiation Karma from the Sangha. If the Sangha deems it is the right time, and the Sangha agrees, the Sangha will grant Bhikkhuni (name of the Bhikkhuni) so-and-so expiation. The announcement is as such.
Venerable Sangha, please listen! This Bhikkhuni (name of the Bhikkhuni) so-and-so has committed a Sanghavasesa offense (a medium offense in the Sangha) and has requested half a month of Manatta (period of repentance) from the Sangha; the Sangha has granted this Bhikkhuni (name of the Bhikkhuni) so-and-so half a month of Manatta. While this Bhikkhuni (name of the Bhikkhuni) so-and-so was observing Manatta, she committed another Sanghavasesa offense in between, and also requested from the Sangha half a month of Manatta for the previous offense and the intermediate repeated Sanghavasesa offense, as well as Manatta today's treatment Karma (Kamma, Karma during the Manatta period); the Sangha also granted this Bhikkhuni (name of the Bhikkhuni) so-and-so half a month of Manatta for the previous offense and the intermediate repeated Sanghavasesa offense, as well as Manatta today's treatment Karma. After this Bhikkhuni (name of the Bhikkhuni) so-and-so has completed half a month of Manatta for the previous offense and the intermediate repeated Sanghavasesa offense, as well as Manatta today's treatment Karma, she now requests expiation Karma from the Sangha; the Sangha grants Bhikkhuni (name of the Bhikkhuni) so-and-so expiation. Those elders who agree that the Sangha should grant Bhikkhuni (name of the Bhikkhuni) so-and-so expiation, please remain silent; those who disagree, please speak. (Say three times.) The Sangha has completed granting Bhikkhuni (name of the Bhikkhuni) so-and-so expiation. The Sangha agrees, because of the silence, this matter is thus decided.
The method of removing the Sthulanacchaya offense (a heavier offense) (Note: There are two types of Sthulanacchaya offenses: one is the root offense, and the other is the derivative offense. Regarding
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。)
對僧懺悔法(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。)
大姊僧聽！我某甲比丘尼，犯某偷蘭遮罪，今從僧乞懺悔。愿僧聽我某甲比丘尼懺悔，慈愍故。(三說。)
請懺悔主法(欲懺悔者，即于僧中請一清凈比丘尼為懺悔主，不得向犯者懺悔，犯者不得受他懺悔，彼比丘尼當詣清凈比丘尼所。若一切僧盡犯，不得懺者，若有客比丘尼來清凈無犯，當往彼所懺；若無客比丘尼來，即當差二三人詣比近清凈眾中懺悔。此比丘尼當還來至所住處，所住處諸比丘尼當向此清凈尼處悔。具儀作如是請：)
大姊一心念！我某甲比丘尼，犯某偷蘭遮罪，今請大姊作懺悔主。愿大姊！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：)
大姊僧聽！某甲比丘尼，犯某
【現代漢語翻譯】 現代漢語譯本： 這兩種懺悔中，分為上、中、下三品。第一種是上品懺，需要面對大眾懺悔，指的是根本罪中的：破壞法輪之主（破法輪主），盜取四錢（盜四），殺害天人等；以及從出生罪中的：波羅夷罪以下的重偷蘭遮罪（波羅夷下重偷蘭遮）。 第二種是中品懺，需要面對小眾懺悔，指的是根本罪中的：破壞羯磨僧（破羯磨僧），破壞法輪伴侶（壞法輪伴），盜取三錢或兩錢（盜三二）等；以及從出生罪中的：波羅夷罪以下的輕偷蘭遮罪（波羅夷下輕偷蘭遮），僧殘罪以下的重偷蘭遮罪（僧殘下重偷蘭遮）。 第三種是下品懺，只需要面對一人懺悔，指的是根本罪中的：剃除毛髮（剃毛），裸露身體（裸形），人皮，石缽，食用生肉血（食生肉血），穿著外道衣服（著外道衣），盜取一錢（盜一錢）等；以及從出生罪中的：僧殘罪以下的輕偷蘭遮罪（僧殘下輕偷蘭遮）。
對僧懺悔法（即前述上品偷蘭遮罪，應當對僧眾懺悔。犯戒者來到僧眾中，按照儀軌，向僧眾請求懺悔。這樣請求：）
大姊僧眾請聽！我某甲比丘尼，犯了某某偷蘭遮罪，現在向僧眾請求懺悔。愿僧眾聽我某甲比丘尼懺悔，因為慈悲憐憫的緣故。（重複三次。）
請懺悔主法（想要懺悔的人，就在僧眾中請求一位清凈的比丘尼作為懺悔的主持者，不得向犯戒者懺悔，犯戒者不得接受他人的懺悔，這位比丘尼應當去往清凈的比丘尼處。如果所有的僧眾都犯戒了，沒有可以懺悔的對象，如果有外來的比丘尼清凈沒有犯戒，就應當去往她那裡懺悔；如果沒有外來的比丘尼，就應當派遣兩三個人去往附近清凈的僧眾中懺悔。這位比丘尼應當返回到所居住的地方，所居住地方的諸位比丘尼應當向這位清凈的比丘尼處懺悔。按照儀軌這樣請求：）
大姊請一心憶念！我某甲比丘尼，犯了某某偷蘭遮罪，現在請大姊作為懺悔的主持者。愿大姊！為我作為懺悔的主持者，因為慈悲憐憫的緣故。（說一次。）
受懺悔主稟白僧眾法（接受懺悔的主持者沒有立即允許，應當稟告僧眾。稟告說：）
大姊僧眾請聽！某甲比丘尼，犯了某某罪
【English Translation】 English version: Among these two, the repentance ceremony is divided into three grades. The first is the superior grade, which requires repentance before the assembly, referring to fundamental offenses such as: the one who destroys the wheel of Dharma (破法輪主), stealing four coins (盜四), killing deities, etc.; and from offenses arising from birth: heavy thullanacca (偷蘭遮) offenses below parajika (波羅夷) (波羅夷下重偷蘭遮). The second is the middle grade, which requires repentance before a smaller assembly, referring to fundamental offenses such as: disrupting the karma sangha (羯磨僧), destroying the companions of the wheel of Dharma (壞法輪伴), stealing three or two coins (盜三二), etc.; and from offenses arising from birth: light thullanacca offenses below parajika (波羅夷下輕偷蘭遮), heavy thullanacca offenses below sanghavasesa (僧殘) (僧殘下重偷蘭遮). The third is the inferior grade, which only requires repentance before one person, referring to fundamental offenses such as: shaving hair (剃毛), exposing the body (裸形), human skin, stone bowl, eating raw meat and blood (食生肉血), wearing heretical clothing (著外道衣), stealing one coin (盜一錢), etc.; and from offenses arising from birth: light thullanacca offenses below sanghavasesa (僧殘下輕偷蘭遮).
The method of repentance to the sangha (僧) (i.e., the aforementioned superior grade thullanacca offense, which should be repented to the sangha. The offender comes to the sangha, follows the proper procedure, and requests repentance from the sangha. Make such a request:)
Venerable sisters, listen to the sangha! I, moujia (某甲) bhikkhuni (比丘尼), have committed a certain thullanacca offense, and now request repentance from the sangha. May the sangha listen to my, moujia bhikkhuni's, repentance, out of compassion. (Repeat three times.)
The method of requesting a repentance master (If one wishes to repent, one should request a pure bhikkhuni from the sangha to be the repentance master. One should not repent to the offender, and the offender should not receive repentance from others. That bhikkhuni should go to a pure bhikkhuni. If all the sangha have committed offenses and there is no one to repent to, if a visiting bhikkhuni comes who is pure and has not committed offenses, one should go to her to repent; if there is no visiting bhikkhuni, then two or three people should be sent to a nearby pure assembly to repent. This bhikkhuni should return to the place where she resides, and the bhikkhunis residing there should repent to this pure bhikkhuni. Follow the proper procedure and make such a request:)
Venerable sister, please concentrate your mind! I, moujia bhikkhuni, have committed a certain thullanacca offense, and now request you to be the repentance master. May you! Be my repentance master, out of compassion. (Say once.)
The method of the repentance master informing the sangha (If the repentance master has not immediately agreed, she should inform the sangha. Informing them, she says:)
Venerable sisters, listen to the sangha! Moujia bhikkhuni has committed a certain offense.
偷蘭遮罪，今從僧乞懺悔。若僧時到，僧忍聽，我受某甲比丘尼懺悔。白如是。(作是白已，始應答曰：)「可爾。」
正懺悔法(彼懺悔者先懺覆等諸罪，懺法如下。后除根本，除本應言：)
大姊一心念！我某甲比丘尼，犯某偷蘭遮罪，今向大姊懺悔，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。愿大姊憶我清凈，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：)爾。
對三比丘尼懺悔法(即前中品偷蘭遮罪，對小眾懺。彼比丘尼應往三清凈比丘尼所，請一為懺悔主。請法如上。其懺悔主既受請已，不得即許，改單白為問邊人，應問彼二比丘尼云：)
若二大姊聽我受某甲比丘尼懺者，我當受。(彼二比丘尼應答言：)可爾。(彼懺悔主得二比丘尼許已，方答懺者云：)可爾。(懺法如上。但小眾懺，須三人。對二人懺，同此無異，唯捨墮通得對二作。)
對一比丘尼懺悔法(即前下品偷蘭遮罪，對一比丘尼懺。彼比丘尼往一清凈比丘尼所，請為懺主及正懺法，一一如前，除問邊人。)
除波逸提罪法(案此罪法有其二位：一、三十捨墮，二、一百七十八波逸提。但三十捨墮，舍時除二寶。若僧、若眾多人、若一
【現代漢語翻譯】 現代漢語譯本： 偷蘭遮罪（Thullaccaya，一種較輕的罪過），現在向僧團請求懺悔。如果僧團時間允許，請僧團允許聽我某甲比丘尼的懺悔。稟白如上。（作此稟白后，才應回答說：）『可以。』 正式懺悔法（懺悔者首先懺悔覆藏等各種罪過，懺悔方法如下。之後是去除根本罪，去除根本罪時應說：） 大姐一心念！我某甲比丘尼，犯了某某偷蘭遮罪，現在向大姐懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂，憶念所犯並加以發露，知道罪過而不覆藏。愿大姐記住我的清凈，戒身具足，清凈布薩。（這樣重複三次。懺悔主說：）自責你的內心，應該生起厭離。（懺悔者回答：）是。 對三位比丘尼懺悔法（即前面所說的中品偷蘭遮罪，對小眾懺悔。這位比丘尼應該去三位清凈的比丘尼那裡，請一位作為懺悔主。請求的方法如上。這位懺悔主接受請求后，不得立即答應，要將單白改為詢問身邊的人，應該問那兩位比丘尼說：） 如果兩位大姐允許我接受某甲比丘尼的懺悔，我就接受。（那兩位比丘尼應該回答說：）可以。（這位懺悔主得到兩位比丘尼的允許后，才能回答懺悔者說：）可以。（懺悔方法如上。但小眾懺悔，需要三人。對二人懺悔，與此相同沒有區別，只有捨墮罪可以對二人懺悔。） 對一位比丘尼懺悔法（即前面所說的下品偷蘭遮罪，對一位比丘尼懺悔。這位比丘尼去一位清凈的比丘尼那裡，請她作為懺悔主，以及進行正式的懺悔，一一如前，除了詢問身邊的人。） 去除波逸提罪法（Pācittiya，一種較輕的罪過）（根據記載，這種罪有兩種情況：一、三十捨墮（Nissaggiya Pācittiya），二、一百七十八波逸提。但三十捨墮，捨棄時要去除二寶。無論是僧團、眾多人、還是一位
【English Translation】 English version: Thullaccaya (a minor offense), now I request repentance from the Sangha. If the Sangha has time, may the Sangha allow me, Bhikkhuni (nun) so-and-so, to confess. I report thus. (After making this report, one should answer:) 'It is acceptable.' The Proper Method of Confession (The one confessing first confesses various offenses such as concealment, the method of confession is as follows. After that is the removal of fundamental offenses, when removing fundamental offenses one should say:) Elder Sister, focus your mind! I, Bhikkhuni so-and-so, have committed such-and-such Thullaccaya offense, and now I confess to you, Elder Sister, daring not to conceal it. Confession brings peace, non-confession brings unease, remembering the offense and disclosing it, knowing the offense and not concealing it. May Elder Sister remember my purity, my body of precepts complete, and my pure Uposatha (observance day). (Repeat this three times. The confessor says:) Reproach your heart, you should generate revulsion. (The one confessing answers:) Yes. The Method of Confession to Three Bhikkhunis (This refers to the medium-grade Thullaccaya offense mentioned earlier, confessing to a small group. This Bhikkhuni should go to three pure Bhikkhunis and ask one to be the confessor. The method of requesting is as above. Once the confessor has accepted the request, she should not immediately agree, but should change the single announcement to asking those nearby, she should ask the two Bhikkhunis:) If you two Elder Sisters allow me to accept the confession of Bhikkhuni so-and-so, I will accept it. (The two Bhikkhunis should answer:) It is acceptable. (Once the confessor has received permission from the two Bhikkhunis, she can then answer the one confessing:) It is acceptable. (The method of confession is as above. But confession to a small group requires three people. Confession to two people is the same as this, with no difference, only Nissaggiya Pācittiya offenses can be confessed to two people.) The Method of Confession to One Bhikkhuni (This refers to the low-grade Thullaccaya offense mentioned earlier, confessing to one Bhikkhuni. This Bhikkhuni goes to one pure Bhikkhuni and asks her to be the confessor, and to conduct the proper confession, everything is as before, except for asking those nearby.) The Method of Removing Pācittiya Offenses (According to records, this offense has two categories: one, thirty Nissaggiya Pācittiya, and two, one hundred and seventy-eight Pācittiya. But for the thirty Nissaggiya Pācittiya, when relinquishing, one must remove the two treasures. Whether it is the Sangha, a large group, or one
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。彼比丘尼應往僧中，具儀作是舍云：)
大姊僧聽！我某甲比丘尼，故畜(若干、眾多)長衣(余隨種名，事別稱之)，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。)
大姊僧聽！我某甲比丘尼，故畜長衣(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。愿僧聽我某甲比丘尼懺悔，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尼為懺悔主。當詣彼清凈尼所，具儀作如是請：)
大姊一心念！我某甲比丘尼，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)。今請大姊作懺悔主。愿大姊為我作懺悔主，慈愍故。(一說。)
受懺悔主白僧法(其受懺主，未得即許，應白僧云：)
大姊僧聽！某甲比丘尼，故畜(若
【現代漢語翻譯】 現代漢語譯本： 人，不得私自處理僧團的財物；如果私自處理，就構成『捨墮』（Nissaggiya Pacittiya，一種戒律罪名），犯『突吉羅』（Dukkata，一種輕微的違戒行為）。 對於僧團財物的處理方法（如果觸犯了『捨墮衣』的戒律，不應該不捨棄：可以通過以下方式處理：作為凈施供養、轉交給他人、製作成三衣、作為『波利迦羅衣』（Parikkhara，比丘的必需品）、故意損壞、故意燒燬、用於非衣服的用途、或者經常穿著。那位比丘尼應該前往僧團中，按照儀軌進行捨棄，說： 『大姊僧團聽！我某甲（姓名）比丘尼，故意積蓄（若干、眾多）長衣（多餘的衣服，其他物品也根據種類和數量分別稱呼），超過十日，觸犯了『捨墮』。我現在將此物捨棄給僧團。』（說一遍。） 捨棄罪過並請求懺悔的方法（捨棄財物完畢后，向僧團請求懺悔，按照如下方式請求。） 『大姊僧團聽！我某甲（姓名）比丘尼，故意積蓄長衣（其他物品也根據種類稱呼），超過十日，觸犯了『捨墮』。此衣已經捨棄給僧團，其中有（若干、眾多）『波逸提』（Pacittiya，一種戒律罪名）罪，現在向僧團請求懺悔。愿僧團聽我某甲（姓名）比丘尼懺悔，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』，很多人都會觸犯，作法比較困難，所以更加詳細地敘述。） 請求懺悔主持的方法（想要懺悔的人，就在僧團中請求一位清凈的比丘尼作為懺悔主持。應當前往那位清凈的比丘尼處，按照儀軌進行如下請求： 『大姊一心念！我某甲（姓名）比丘尼，故意積蓄（若干、眾多）長衣（其他物品也根據種類稱呼），超過十日，觸犯了『捨墮』。此衣已經捨棄給僧團，其中有（若干、眾多）『波逸提』罪（如果還有其他罪過，也隨之稱呼）。現在請大姊作為懺悔主持。愿大姊為我作為懺悔主持，因為慈悲憐憫的緣故。』（說一遍。） 接受懺悔主持並稟告僧團的方法（接受懺悔的主持，不能立即答應，應該稟告僧團說： 『大姊僧團聽！某甲（姓名）比丘尼，故意積蓄（如果
【English Translation】 English version: One should not separately dispose of Sangha (community of monks/nuns) property; if one disposes of it separately, it does not constitute disposal, and it is a 'Dukkata' (wrongdoing). Regarding the method of dealing with Sangha property (if one violates the precept of 'Nissaggiya Pacittiya' (an offense requiring forfeiture) regarding robes, one should not fail to relinquish it: it can be dealt with by offering it as a pure gift, transferring it to another person, making it into the three robes, using it as 'Parikkhara' (requisites of a monk/nun), intentionally damaging it, intentionally burning it, using it for non-robe purposes, or wearing it frequently. That Bhikkhuni (nun) should go to the Sangha, perform the relinquishment according to the proper procedure, saying: 'Venerable Sangha, listen! I, Bhikkhuni (name), intentionally accumulated (a certain number, many) extra robes (other items are also named according to their type and quantity), exceeding ten days, and have committed a 'Nissaggiya Pacittiya' offense. I now relinquish this to the Sangha.' (Say once.) The method of relinquishing offenses and requesting repentance (After relinquishing the property, one requests repentance from the Sangha, requesting as follows.) 'Venerable Sangha, listen! I, Bhikkhuni (name), intentionally accumulated extra robes (other items are also named according to their type), exceeding ten days, and have committed a 'Nissaggiya Pacittiya' offense. This robe has already been relinquished to the Sangha, and within it, there are (a certain number, many) 'Pacittiya' (an offense requiring expiation) offenses. I now request repentance from the Sangha. May the Sangha hear my, Bhikkhuni (name)'s, repentance, out of compassion.' (Say three times. These procedures for facing the Sangha are largely the same as before. Because this type of 'Nissaggiya Pacittiya' is often committed by many people, and the procedure is difficult, it is described in more detail.) The method of requesting a repentance master (One who wishes to repent requests a pure Bhikkhuni in the Sangha to be the repentance master. One should go to that pure Bhikkhuni and make the following request according to the proper procedure: 'Venerable one, with focused mind! I, Bhikkhuni (name), intentionally accumulated (a certain number, many) extra robes (other items are also named according to their type), exceeding ten days, and have committed a 'Nissaggiya Pacittiya' offense. This robe has already been relinquished to the Sangha, and within it, there are (a certain number, many) 'Pacittiya' offenses (if there are other offenses, they are also named accordingly). I now request you to be the repentance master. May you be my repentance master, out of compassion.' (Say once.) The method of the repentance master accepting and informing the Sangha (The one accepting the role of repentance master should not immediately agree but should inform the Sangha, saying: 'Venerable Sangha, listen! Bhikkhuni (name), intentionally accumulated (if
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，我受某甲比丘尼懺悔。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反二覆藏。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。此之一十二位三罪，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
【現代漢語翻譯】 現代漢語譯本： 『干』（若干、眾多）長衣（指多餘的隨身衣物，根據具體情況稱呼），超過十日，觸犯捨墮罪。這件衣服已經捨棄給僧團，其中有（若干、眾多）波逸提罪（其他罪名根據具體情況稱呼），現在向僧團請求懺悔。如果僧團時機成熟，僧團允許聽取，我接受某甲比丘尼的懺悔。稟告完畢。（作此稟告后，才應回答說：）可以。
正懺悔法（這裡各種罪行的起始、終結、位置各不相同，總共有十二個位置三種罪。第一種三種：指長波逸提罪，以及根本覆藏和展轉覆藏兩種覆藏罪。第二種三種：僧團說戒時宣告清凈，波逸提罪以及兩種覆藏罪。第三種三種：對著他人說戒自己說清凈，波逸提罪以及兩種覆藏罪。第四種三種：僧團自恣時宣告清凈，波逸提罪以及兩種覆藏罪。第五種三種：對著他人自恣自己說清凈，波逸提罪以及兩種覆藏罪。第六種三種：自身有罪卻為大眾說戒，突吉羅罪以及兩種覆藏罪。第七種三種：自身有犯戒卻不應該聽戒，突吉羅罪以及兩種覆藏罪。第八種三種：僧團說戒時，兩個地方三次提問都默不作聲，犯了妄語突吉羅罪以及兩種覆藏罪。第九種三種：心中默唸說戒卻自稱清凈，突吉羅罪以及兩種覆藏罪。第十種三種：心中默唸自恣卻自稱清凈，突吉羅罪以及兩種覆藏罪。第十一種三種：自身有罪卻接受他人的懺悔，突吉羅罪以及兩種覆藏罪。第十二種三種：穿著捨墮衣，突吉羅罪以及兩種覆藏罪。這十二個位置的三種罪，懺悔時都必須清楚知道是否具備，按照經文正確理解。懺悔時可以分為三種：第一種，一起懺悔二十四種覆藏罪，指從根本的長波逸提罪到第十二種穿著捨墮衣下的覆藏罪以及隨覆藏的兩種突吉羅罪，因為這些罪的種類相同。第二種，一起懺悔不應該說戒等七種突吉羅罪，也是因為這七種罪的種類相同。第三種，一起懺悔……
【English Translation】 English version: 'Gan' (several, many) long robes (extra robes carried, named according to the specific situation), exceeding ten days, violates the Nissaggiya Pacittiya (relinquishment and expiation) offense. This robe has already been relinquished to the Sangha (monastic community), and there are (several, many) Pacittiya (expiation) offenses (other offenses named accordingly). Now I request repentance from the Sangha. If the Sangha is ready and willing to listen, I accept the repentance of Bhikkhuni (nun) so-and-so. The report is complete. (After making this report, one should answer:) It is acceptable.
The Correct Method of Repentance (Here, the beginning, end, and position of various offenses are different, totaling twelve positions with three types of offenses. The first three types: referring to the Nissaggiya Pacittiya offense, and the two types of concealment offenses: fundamental concealment and transmitted concealment. The second three types: declaring purity during the Sangha's recitation of the precepts, the Pacittiya offense, and the two concealment offenses. The third three types: declaring purity oneself while reciting the precepts to another, the Pacittiya offense, and the two concealment offenses. The fourth three types: declaring purity during the Sangha's Pavarana (invitation) ceremony, the Pacittiya offense, and the two concealment offenses. The fifth three types: declaring purity oneself while performing the Pavarana ceremony with another, the Pacittiya offense, and the two concealment offenses. The sixth three types: having committed an offense oneself but reciting the precepts for the assembly, the Dukkata (wrongdoing) offense, and the two concealment offenses. The seventh three types: having committed an offense oneself but not being qualified to hear the precepts, the Dukkata offense, and the two concealment offenses. The eighth three types: remaining silent during the Sangha's recitation of the precepts when asked three times in two places, committing the false speech Dukkata offense, and the two concealment offenses. The ninth three types: reciting the precepts silently in one's mind but claiming purity, the Dukkata offense, and the two concealment offenses. The tenth three types: performing the Pavarana ceremony silently in one's mind but claiming purity, the Dukkata offense, and the two concealment offenses. The eleventh three types: having committed an offense oneself but accepting repentance from others, the Dukkata offense, and the two concealment offenses. The twelfth three types: wearing a Nissaggiya (requiring relinquishment) robe, the Dukkata offense, and the two concealment offenses. For these twelve positions with three types of offenses, one must clearly know whether they are present or absent during repentance, and understand them correctly according to the text. Repentance can be divided into three types: The first type is to repent together for twenty-four concealment offenses, referring to the fundamental Nissaggiya Pacittiya offense to the twelfth offense of wearing a Nissaggiya robe, including the concealment offense and the subsequent two Dukkata offenses, because these offenses are of the same type. The second type is to repent together for the seven Dukkata offenses such as not being qualified to recite the precepts, also because these seven offenses are of the same type. The third type is to repent together for...
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。)
我某甲比丘尼，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，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
【現代漢語翻譯】 現代漢語譯本： （關於長衣等五種波逸提罪。）
懺悔二十四種覆藏罪法（行此懺法，應當具備一定的儀式，至誠懇切，殷重慚愧，永遠斷絕罪行的相續，祈請僧眾證明；如果只是泛泛而談，輕浮對待，罪業必定不會消滅。應當這樣做：）
我某甲比丘尼，故意積蓄（若干、眾多）長衣（其餘的根據種類分別稱呼），超過十日，觸犯了（若干、眾多）尼薩耆波逸提罪（Nissaggiya Pacittiya，捨墮罪）。既然觸犯了此罪，在僧團說戒時聲稱清凈，觸犯了（若干、眾多）波逸提罪（Pacittiya，單墮罪）。在對首說戒時自己聲稱清凈，觸犯了（若干、眾多）波逸提罪。在僧團自恣時聲稱清凈，觸犯了（若干、眾多）波逸提罪。在對首自恣時自己聲稱清凈，觸犯了（若干、眾多）波逸提罪。自身有罪卻為大眾說戒，觸犯了（若干、眾多）突吉羅罪（Dukkata，惡作罪）。自身有罪不應該聽戒，觸犯了（若干、眾多）突吉羅罪。僧團說戒時在兩個地方三次提問，觸犯了（若干、眾多）默妄突吉羅罪。心中想著說戒卻聲稱清凈，觸犯了（若干、眾多）突吉羅罪。心中想著自恣卻聲稱清凈，觸犯了（若干、眾多）突吉羅罪。自身有罪卻接受他人懺悔，觸犯了（若干、眾多）突吉羅罪。穿著觸犯捨墮的衣服，觸犯了（若干、眾多）突吉羅罪。這些罪過，全都知曉，故意不坦白，經過一夜就觸犯了覆藏突吉羅罪，不記得數量（記得數量的就說記得數量）。經過第二天以後，又觸犯了隨時間推移而增加的覆藏突吉羅罪，不記得數量（記得數量的就說記得數量）。我現在懺悔，不敢再隱瞞。懺悔就能得到安樂，不懺悔就得不到安樂，憶念起所犯的罪就坦白，知道而不隱瞞。我現在自我責備，生起厭離之心。（說一遍。雖然說是責備內心，但陳述時必須完備。）
懺悔不應說戒等七種罪
【English Translation】 English version: (Regarding the five Pacittiya offenses such as having a long robe.)
Confession of the Twenty-Four Hidden Offenses (When performing this confession, one must have the proper ceremony, be sincere and earnest, deeply ashamed, permanently cut off the continuation of the offenses, and request proof; if one is merely superficial and frivolous, the offenses will certainly not be extinguished. One should do it like this:)
I, Bhikkhuni (name), knowingly kept (so many, many) long robes (the rest are named according to their type), exceeding ten days, committing (so many, many) Nissaggiya Pacittiya (Offense Entailing Forfeiture and Confession). Having committed this offense, when the Sangha recites the precepts, I declared myself pure, committing (so many, many) Pacittiya (Offense Requiring Confession). When reciting the precepts in front of another, I declared myself pure, committing (so many, many) Pacittiya. When the Sangha holds the Pavarana (invitation) ceremony, I declared myself pure, committing (so many, many) Pacittiya. When holding the Pavarana ceremony in front of another, I declared myself pure, committing (so many, many) Pacittiya. Having offenses myself, I recited the precepts for the assembly, committing (so many, many) Dukkata (Offense of Wrongdoing). Having offenses myself, I should not have listened to the precepts, committing (so many, many) Dukkata. When the Sangha recited the precepts, asking three times in two places, I committed (so many, many) silent false Dukkata. Thinking of reciting the precepts in my mind, I declared myself pure, committing (so many, many) Dukkata. Thinking of holding the Pavarana ceremony in my mind, I declared myself pure, committing (so many, many) Dukkata. Having offenses myself, I accepted the confession of others, committing (so many, many) Dukkata. Wearing a robe that entails forfeiture, I committed (so many, many) Dukkata. All these offenses, I fully knew, but intentionally did not reveal them, and after one night, I committed the hidden Dukkata offense, not remembering the number (if you know the number, say the number). After the second night, I further committed the progressively increasing hidden Dukkata offense, not remembering the number (if you know the number, say the number). I now confess, daring not to hide them. Confession brings happiness, non-confession brings unhappiness, remembering the offenses, I reveal them, knowing them and not hiding them. I now blame myself and generate aversion. (Say it once. Although it is said to blame the mind, the statement must be complete.)
Confession of the seven offenses such as not reciting the precepts when one should.
位突吉羅罪(具儀懇惻，請證如前。應如是作。)
我某甲比丘尼，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。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。我今懺悔等同前。
懺長等五位波逸提罪(至誠應如是作。)
大姊一心念！我某甲比丘尼，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。今向大姊懺悔，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。愿大姊憶我清凈，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：)
【現代漢語翻譯】 現代漢語譯本 位突吉羅罪(具儀懇惻，請證如前。應如是作。) 我某甲比丘尼（比丘尼：佛教女性出家眾），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（尼薩耆波逸提罪：一種戒律罪名，指因擁有或使用不合規定的物品而犯的罪）。既犯此罪，為眾說戒，犯(爾許、眾多)突吉羅罪（突吉羅罪：一種輕微的戒律罪名）。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。我今懺悔等同前。 懺長等五位波逸提罪(至誠應如是作。) 大姊一心念！我某甲比丘尼，故畜(爾許、眾多)長衣(余隨種別稱之)，過十日，犯捨墮（捨墮：一種戒律罪名，指因擁有不合規定的物品，必須捨棄該物品並懺悔才能贖罪）。此衣已舍與僧，是中有(爾許、眾多)波逸提罪（波逸提罪：一種戒律罪名，比尼薩耆波逸提罪輕）。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。今向大姊懺悔，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。愿大姊憶我清凈，戒身具足，清凈布薩（布薩：佛教僧團舉行的定期集會，誦戒並進行懺悔）。(三說。受懺者應語言：)自責汝心，應生厭離。(懺者答言：)
【English Translation】 English version Repentance for Thullaccaya offenses (Perform the ceremony earnestly and sincerely, requesting certification as before. It should be done in this way.) I, Bhikkhuni (Bhikkhuni: A female monastic in Buddhism) so-and-so, knowingly kept (such and such, many) extra robes (other types are named accordingly) for more than ten days, committing (such and such, many) Nissaggiya Pacittiya offenses (Nissaggiya Pacittiya: An offense in Buddhist monastic rules that involves forfeiting an item and confessing). Having committed this offense, when reciting the precepts for the assembly, I committed (such and such, many) Thullaccaya offenses (Thullaccaya: A minor offense in Buddhist monastic rules). Having committed an offense, it is not appropriate to listen to the precepts, thus I committed (such and such, many) Thullaccaya offenses. When the Sangha (Sangha: The Buddhist monastic community) recited the precepts, I was questioned twice in three places, and I committed (such and such, many) silent false Thullaccaya offenses. Mentally reciting the precepts and declaring myself pure, I committed (such and such, many) Thullaccaya offenses. Mentally performing the Pavarana (Pavarana: A ceremony marking the end of the rainy season retreat) and declaring myself pure, I committed (such and such, many) Thullaccaya offenses. Having committed an offense, I received confession from others, thus I committed (such and such, many) Thullaccaya offenses. Wearing a robe that incurs forfeiture, I committed (such and such, many) Thullaccaya offenses. I now repent as before. Repentance for the five Pacittiya offenses, including keeping robes for too long (It should be done sincerely.) Elder Sister, pay attention with a single mind! I, Bhikkhuni so-and-so, knowingly kept (such and such, many) extra robes (other types are named accordingly) for more than ten days, committing a Nissaggiya offense (Nissaggiya: An offense that requires forfeiture of an item). This robe has been forfeited to the Sangha, and within this, there are (such and such, many) Pacittiya offenses (Pacittiya: A type of offense in Buddhist monastic rules, less serious than Nissaggiya Pacittiya). Having committed this offense, when the Sangha recited the precepts, I declared myself pure, thus I committed (such and such, many) Pacittiya offenses. When reciting the precepts in front of another, I declared myself pure, thus I committed (such and such, many) Pacittiya offenses. When the Sangha performed the Pavarana, I declared myself pure, thus I committed (such and such, many) Pacittiya offenses. When performing the Pavarana in front of another, I declared myself pure, thus I committed (such and such, many) Pacittiya offenses. Now I confess to the Elder Sister, not daring to conceal anything. Repentance brings happiness, non-repentance brings unhappiness. Remembering the offense, I reveal it, knowing it and not concealing it. May the Elder Sister remember my purity, that my body of precepts is complete, and that my Uposatha (Uposatha: A day of observance in Buddhism, usually involving recitation of precepts and confession) is pure. (Say three times. The one receiving the confession should say:) Rebuke your mind, and generate revulsion. (The one confessing answers:)
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、此比丘尼若因緣事。欲遠行，應問言「汝此衣與誰？」隨彼說便與。應如是作。)
大姊僧聽！某甲比丘尼，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尼，彼某甲比丘尼當還此某甲比丘尼。白如是。
大姊僧聽！某甲比丘尼，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尼，彼某甲比丘尼當還此某甲比丘尼。誰諸大姊忍僧持此衣與彼某甲比丘尼，彼某甲比丘尼當還此某甲比丘尼者默然。誰不忍者說。僧已忍與彼某甲比丘尼衣竟。僧忍，默然故，是事如是持。(一月衣、急施衣過後畜、缽、藥、十六枚，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。)
大姊僧聽！某甲比丘尼，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尼。白如是。
大姊僧聽！某甲比丘尼，故畜(爾許
【現代漢語翻譯】 現代漢語譯本： （如果應捨棄之物已被使用殆盡，即使沒有財物可舍，罪責與之前相同，也必須一一瞭解其緣由和缺失，如上文所述懺悔。）
歸還衣物並當場轉付之法（如果眾僧難以聚集，或者這位比丘尼因為某些事情要遠行，應該問她『你這件衣服交給誰？』 隨她所說交給那個人。應該這樣做：）
『大姐們，僧團聽著！某甲（某甲，指代特定比丘尼）比丘尼，故意積蓄（許多、眾多）長衣（其餘的根據種類分別稱呼），超過十日，犯了捨墮罪，現在舍給僧團。如果僧團時機已到，僧團容忍聽取，僧團將這件衣服交給那位某甲比丘尼，那位某甲比丘尼應當歸還這件衣服給這位某甲比丘尼。』 白如是。
『大姐們，僧團聽著！某甲比丘尼，故意積蓄（許多、眾多）長衣（其餘的根據種類分別稱呼），超過十日，犯了捨墮罪，現在舍給僧團。僧團將這件衣服交給那位某甲比丘尼，那位某甲比丘尼應當歸還這件衣服給這位某甲比丘尼。』 哪位大姐容忍僧團將這件衣服交給那位某甲比丘尼，那位某甲比丘尼應當歸還這件衣服給這位某甲比丘尼的就默然。誰不容忍就說出來。僧團已經容忍將衣服交給那位某甲比丘尼了。僧團容忍，因為默然，所以這件事就這樣成立了。（一月衣、急施衣過後積蓄、缽、藥、十六枚，都相同，只是稱呼的事情不同而已。）
隔夜直接歸還之法（如果沒有特殊因緣，必須經過一夜之後，羯磨（羯磨，佛教儀式）才能歸還給物主。一月衣等也相同。除了這些之外，就當場直接歸還。兩種歸還方法相同，應該這樣做：）
『大姐們，僧團聽著！某甲比丘尼，故意積蓄（許多、眾多）長衣（其餘的根據種類分別稱呼），超過十日，犯了捨墮罪，這件衣服已經舍給僧團。如果僧團時機已到，僧團容忍聽取，僧團將這件衣服歸還給某甲比丘尼。』 白如是。
『大姐們，僧團聽著！某甲比丘尼，故意積蓄（許多、眾多）
【English Translation】 English version: (If the item to be forfeited has already been used up and is exhausted, even if there are no possessions to give up, the offense is the same as before. It is still necessary to understand each cause and deficiency, and confess as described above.)
The method of returning a robe and transferring it immediately (If the Sangha (Sangha, the Buddhist monastic order) is difficult to gather, or if this Bhikkhuni (Bhikkhuni, a female monastic) needs to travel far for some reason, she should be asked, 'To whom do you give this robe?' Give it to whomever she says. It should be done as follows:)
'Venerable sisters, may the Sangha listen! Bhikkhuni (name) intentionally accumulated (so many, numerous) extra robes (the rest are named according to their type), exceeding ten days, committing a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture) offense, and now forfeits them to the Sangha. If the time is right for the Sangha, may the Sangha consent to listen, may the Sangha give this robe to that Bhikkhuni (name), and may that Bhikkhuni (name) return this robe to this Bhikkhuni (name).' This is the announcement.
'Venerable sisters, may the Sangha listen! Bhikkhuni (name) intentionally accumulated (so many, numerous) extra robes (the rest are named according to their type), exceeding ten days, committing a Nissaggiya Pacittiya offense, and now forfeits them to the Sangha. May the Sangha give this robe to that Bhikkhuni (name), and may that Bhikkhuni (name) return this robe to this Bhikkhuni (name).' Whoever among the venerable sisters consents to the Sangha giving this robe to that Bhikkhuni (name), and that Bhikkhuni (name) returning this robe to this Bhikkhuni (name), let them be silent. Whoever does not consent, let them speak. The Sangha has consented to giving the robe to that Bhikkhuni (name). The Sangha consents, because of the silence, so this matter is thus carried out. (The one-month robe, the robe urgently given, the extra possession of bowls, medicine, and sixteen items are all the same, only the matters being referred to are different.)
The method of returning directly after an overnight stay (If there is no special reason, it must be after an overnight stay that the Kamma (Kamma, a formal act of the Sangha) can return it to the owner. The one-month robe, etc., are also the same. Apart from these, it should be returned directly on the spot. The two methods of returning are the same, and it should be done as follows:)
'Venerable sisters, may the Sangha listen! Bhikkhuni (name) intentionally accumulated (so many, numerous) extra robes (the rest are named according to their type), exceeding ten days, committing a Nissaggiya Pacittiya offense, and this robe has been forfeited to the Sangha. If the time is right for the Sangha, may the Sangha consent to listen, may the Sangha return this robe to Bhikkhuni (name).' This is the announcement.
'Venerable sisters, may the Sangha listen! Bhikkhuni (name) intentionally accumulated (so many, numerous)
、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尼。誰諸大姊忍僧持此衣還某甲比丘尼者默然，誰不忍者說。僧已忍還某甲比丘尼衣竟。僧忍，默然故，是事如是持。
不還物法(于僧中舍竟，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、若數數著，盡突吉羅。)
對三比丘尼捨墮法(應往三比丘尼所，具儀作如是舍云：)
諸大姊憶念！我某甲比丘尼，故畜等。(余詞同上，唯不得稱僧為異。于中請一清凈比丘尼為懺悔主，請詞如前。其懺悔主既受請已，未得即許，應改單白為問邊人，應問彼二比丘尼云：)
若二大姊聽我受某甲比丘尼懺者，我當受。(彼二比丘尼應答言：)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。若對二尼及一舍懺，一一同此，更無有異。對一尼中，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(此比丘尼缽若貴價好者，留置，取最下不如者與之。白二羯磨，應如是與。)
大姊僧聽！此某甲比丘尼，缽破減五綴不漏，更求新缽
【現代漢語翻譯】 現代漢語譯本：如果有很多件長衣（這是對多餘衣服的一種稱呼），超過十天後，觸犯了捨墮罪，這件衣服已經捨棄給僧團；僧團將這件衣服還給某甲比丘尼。哪位大姊同意僧團將這件衣服還給某甲比丘尼的請默然，不同意的請說出來。僧團已經同意將衣服還給某甲比丘尼了。僧團同意了，因為大家都默然不語，這件事就這樣處理了。
不歸還物品的處理方法（在僧團中捨棄后，不歸還的，犯突吉羅罪。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、或者故意損壞、或者燒燬、或者製作成非僧侶的衣服、或者經常穿戴，都犯突吉羅罪。）
對比丘尼捨墮法（應當去三位比丘尼那裡，按照儀軌進行捨棄，說：）
諸位大姊請注意！我某甲比丘尼，因為故意積蓄等等。（其餘的詞語和前面一樣，只是不能稱僧團為『異』。從中請一位清凈的比丘尼作為懺悔的主持人，請求的詞語和前面一樣。這位懺悔主持人接受請求后，不能立即答應，應該將單白改成詢問在場的人，應該問那兩位比丘尼說：）
如果兩位大姊同意我接受某甲比丘尼的懺悔，我就接受。（那兩位比丘尼應該回答說：）可以。（受懺悔的主持人得到許可后，才能回答懺悔者說：）可以。（正式懺悔的詞語等等都和前面一樣。）歸還衣服。（詢問是否同意和前面一樣。）不歸還。（結罪和前面一樣。如果對兩位比丘尼或者一位比丘尼舍懺，都和這個一樣，沒有區別。對一位比丘尼，就不用詢問在場的人。）
捨棄乞食缽的方法（在這裡捨棄，必須要在僧團面前，而且這個住處不是其他的住處。捨棄和懺悔的詞語，都和前面一樣。）
歸還缽的方法（如果這位比丘尼的缽很貴重很好，就留下，拿一個最差的給她。用白二羯磨的方法，應該這樣給：）
大姊們，僧團請聽！這位某甲比丘尼，缽破了，少於五個補丁，但是漏水，所以要更換新的缽。
【English Translation】 English version: If there are many long robes (a term for extra robes), and more than ten days pass, an offense entailing forfeiture is committed, and this robe has already been forfeited to the Sangha; the Sangha returns this robe to Bhikkhuni 'So-and-so'. Whoever among the elder sisters approves of the Sangha returning this robe to Bhikkhuni 'So-and-so', let them be silent; whoever disapproves, let them speak. The Sangha has approved returning the robe to Bhikkhuni 'So-and-so'. The Sangha approves, because they are all silent; this matter is thus handled.
The procedure for items not to be returned (after being forfeited to the Sangha, not returning it incurs a dukkaṭa offense. If it is given as a pure gift, or sent to someone, or used to make the three robes, or used to make a parikkhara robe, or deliberately damaged, or burned, or made into a non-monastic robe, or worn frequently, all incur dukkaṭa offenses.)
The procedure for forfeiting offenses to three bhikkhunis (One should go to three bhikkhunis, and perform the forfeiture according to the proper procedure, saying:)
'Elder sisters, remember! I, Bhikkhuni 'So-and-so', intentionally accumulated, etc. (The remaining words are the same as before, except that the Sangha must not be referred to as 'different'. Among them, request a pure bhikkhuni to be the confessor, the words of request are the same as before. Once the confessor has accepted the request, she must not immediately agree, but should change the single motion to asking those present, and should ask the other two bhikkhunis:)
'If the two elder sisters allow me to accept the confession of Bhikkhuni 'So-and-so', I will accept it.' (The two bhikkhunis should answer:) 'It is allowed.' (After the confessor has received permission, she may then answer the confessor:) 'It is.' (The formal words of confession, etc., are the same as before.) Returning the robe. (Asking for agreement is the same as before.) Not returning. (Concluding the offense is the same as before. If forfeiting and confessing to two bhikkhunis or one bhikkhuni, it is all the same as this, there is no difference. When confessing to one bhikkhuni, the step of asking those present is omitted.)
The procedure for forfeiting the alms bowl (For forfeiting here, it must be done in front of the Sangha, and this dwelling place is not another dwelling place. The words of forfeiture and confession are the same as before.)
The procedure for returning the bowl (If this bhikkhuni's bowl is valuable and good, it should be kept, and the worst, inferior one should be given to her. The procedure should be done with a motion and two announcements, and should be given as follows:)
'Elder sisters, may the Sangha listen! This Bhikkhuni 'So-and-so', her bowl is broken, with fewer than five patches and leaking, therefore she requests a new bowl.'
，犯捨墮，今舍與僧。若僧時到，僧忍聽，僧今與此某甲比丘尼缽。白如是。
大姊僧聽！此某甲比丘尼，缽破減五綴不漏，更求新缽，犯捨墮，今舍與僧；僧今與此某甲比丘尼缽。誰諸大姊忍僧與某甲比丘尼缽者默然，誰不忍者說。僧已忍與此某甲比丘尼缽竟。僧忍，默然故，是事如是持。
行缽白法(彼比丘尼缽應作白問僧。作如是白：)
大姊僧聽！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，與彼比丘尼，彼比丘尼應取。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，取上座缽授與次座；若次座取，一如上座。如是展轉，乃至下座爾。)
付缽令持法(若持此比丘尼缽還此比丘尼、若持最下座缽與。與時，應作白二羯磨，如是與。)
大姊僧聽！若僧時到，僧忍聽，僧今以此最下座缽(若是此比丘尼缽，應云「僧今以此比丘尼下缽」)與某甲比丘尼受持，乃至破。白如是。
大姊僧聽！僧今以此(若最下座缽、若彼比丘尼下缽)與某甲比丘尼受持，乃至破。誰諸大姊忍僧與某甲比丘尼缽者默然，誰不忍者說。僧已忍與某甲比丘尼缽竟。僧忍，默然故，是事如是持。(彼比丘尼守護此缽
【現代漢語翻譯】 現代漢語譯本：
……犯了捨墮罪，現在將此缽舍給僧團。如果僧團時機已到，請僧團慈悲聽取，僧團現在將此缽給予某甲（比丘尼的名字）比丘尼。稟白如是。
大姊們，請僧團聽取！這位某甲（比丘尼的名字）比丘尼，缽已經破損，修補超過五處，而且還會漏水，所以請求更換新的缽，這犯了捨墮罪，現在將此缽舍給僧團；僧團現在將此缽給予這位某甲（比丘尼的名字）比丘尼。哪位大姊贊同僧團將缽給予某甲（比丘尼的名字）比丘尼的請默然，不同意的請說出來。僧團已經同意將缽給予這位某甲（比丘尼的名字）比丘尼。僧團同意，因為默然的緣故，此事就這樣決定。
行缽稟白法（這位比丘尼的缽應當稟白詢問僧團。這樣稟白：）
大姊們，請僧團聽取！如果僧團時機已到，請僧團慈悲聽取，用這個缽依次詢問上座。稟白如是。（稟白完畢后，應當將缽給予上座；如果上座不接受，就給予那位比丘尼，那位比丘尼應當接受。不應當因為顧慮眾僧而不接受；也不應當因為這個緣故而受持最下等的缽，如果接受了，就犯突吉羅罪。如果上座接受了，應當給予上座，取上座的缽授予次座；如果次座接受，就和上座一樣。像這樣依次傳遞，乃至下座也是如此。）
付缽令持法（如果將這個比丘尼的缽還給這位比丘尼、或者將最下座的缽給予她。給予時，應當作白二羯磨，像這樣給予。）
大姊們，請僧團聽取！如果僧團時機已到，請僧團慈悲聽取，僧團現在將這個最下座的缽（如果是這位比丘尼的缽，應當說「僧團現在將這個比丘尼的下缽」）給予某甲（比丘尼的名字）比丘尼受持，直到破損。稟白如是。
大姊們，請僧團聽取！僧團現在將這個（若是最下座的缽、或是這位比丘尼的下缽）給予某甲（比丘尼的名字）比丘尼受持，直到破損。哪位大姊贊同僧團將缽給予某甲（比丘尼的名字）比丘尼的請默然，不同意的請說出來。僧團已經同意將缽給予某甲（比丘尼的名字）比丘尼。僧團同意，因為默然的緣故，此事就這樣決定。（這位比丘尼應當守護這個缽……） English version:
...commits a Nissaggiya Pacittiya offense, now I relinquish this bowl to the Sangha. If the Sangha is ready, may the Sangha listen, the Sangha now gives this bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so. This is the announcement.
Sisters, may the Sangha listen! This Bhikkhuni (name of the Bhikkhuni) so-and-so, her bowl is broken, mended in more than five places and still leaks, therefore she requests a new bowl, this constitutes a Nissaggiya Pacittiya offense, now I relinquish this bowl to the Sangha; the Sangha now gives this bowl to this Bhikkhuni (name of the Bhikkhuni) so-and-so. Whoever among the sisters approves of the Sangha giving the bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so, let her be silent; whoever does not approve, let her speak. The Sangha has approved giving the bowl to this Bhikkhuni (name of the Bhikkhuni) so-and-so. The Sangha approves, therefore, because of the silence, this matter is thus decided.
Procedure for Announcing the Bowl (This Bhikkhuni's bowl should be announced and inquired of the Sangha. Announce thus:)
Sisters, may the Sangha listen! If the Sangha is ready, may the Sangha listen, with this bowl, inquire of the most senior Thera (senior monk) in order. This is the announcement. (Having announced this, one should give the bowl to the most senior Thera; if the most senior Thera does not accept it, give it to that Bhikkhuni, that Bhikkhuni should accept it. One should not refuse to accept it out of concern for the Sangha; nor should one accept the lowest bowl because of this reason, if one accepts it, it is a Dukkata offense. If the most senior Thera accepts it, one should give it to the most senior Thera, take the most senior Thera's bowl and give it to the next senior Thera; if the next senior Thera accepts it, it is the same as the most senior Thera. Thus, passing it on in order, even to the most junior Thera.)
Procedure for Assigning a Bowl for Keeping (If returning this Bhikkhuni's bowl to this Bhikkhuni, or giving her the bowl of the most junior Thera. When giving it, one should perform a formal act with two announcements, give it thus:)
Sisters, may the Sangha listen! If the Sangha is ready, may the Sangha listen, the Sangha now gives this bowl of the most junior Thera (if it is this Bhikkhuni's bowl, one should say 'the Sangha now gives this lower bowl of this Bhikkhuni') to Bhikkhuni (name of the Bhikkhuni) so-and-so to keep, until it breaks. This is the announcement.
Sisters, may the Sangha listen! The Sangha now gives this (whether it is the bowl of the most junior Thera, or the lower bowl of this Bhikkhuni) to Bhikkhuni (name of the Bhikkhuni) so-and-so to keep, until it breaks. Whoever among the sisters approves of the Sangha giving the bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so, let her be silent; whoever does not approve, let her speak. The Sangha has approved giving the bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so. The Sangha approves, therefore, because of the silence, this matter is thus decided. (That Bhikkhuni should protect this bowl...)
【English Translation】 ...commits a Nissaggiya Pacittiya offense, now I relinquish this bowl to the Sangha. If the Sangha is ready, may the Sangha listen, the Sangha now gives this bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so. This is the announcement. Sisters, may the Sangha listen! This Bhikkhuni (name of the Bhikkhuni) so-and-so, her bowl is broken, mended in more than five places and still leaks, therefore she requests a new bowl, this constitutes a Nissaggiya Pacittiya offense, now I relinquish this bowl to the Sangha; the Sangha now gives this bowl to this Bhikkhuni (name of the Bhikkhuni) so-and-so. Whoever among the sisters approves of the Sangha giving the bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so, let her be silent; whoever does not approve, let her speak. The Sangha has approved giving the bowl to this Bhikkhuni (name of the Bhikkhuni) so-and-so. The Sangha approves, therefore, because of the silence, this matter is thus decided. Procedure for Announcing the Bowl (This Bhikkhuni's bowl should be announced and inquired of the Sangha. Announce thus:) Sisters, may the Sangha listen! If the Sangha is ready, may the Sangha listen, with this bowl, inquire of the most senior Thera (senior monk) in order. This is the announcement. (Having announced this, one should give the bowl to the most senior Thera; if the most senior Thera does not accept it, give it to that Bhikkhuni, that Bhikkhuni should accept it. One should not refuse to accept it out of concern for the Sangha; nor should one accept the lowest bowl because of this reason, if one accepts it, it is a Dukkata offense. If the most senior Thera accepts it, one should give it to the most senior Thera, take the most senior Thera's bowl and give it to the next senior Thera; if the next senior Thera accepts it, it is the same as the most senior Thera. Thus, passing it on in order, even to the most junior Thera.) Procedure for Assigning a Bowl for Keeping (If returning this Bhikkhuni's bowl to this Bhikkhuni, or giving her the bowl of the most junior Thera. When giving it, one should perform a formal act with two announcements, give it thus:) Sisters, may the Sangha listen! If the Sangha is ready, may the Sangha listen, the Sangha now gives this bowl of the most junior Thera (if it is this Bhikkhuni's bowl, one should say 'the Sangha now gives this lower bowl of this Bhikkhuni') to Bhikkhuni (name of the Bhikkhuni) so-and-so to keep, until it breaks. This is the announcement. Sisters, may the Sangha listen! The Sangha now gives this (whether it is the bowl of the most junior Thera, or the lower bowl of this Bhikkhuni) to Bhikkhuni (name of the Bhikkhuni) so-and-so to keep, until it breaks. Whoever among the sisters approves of the Sangha giving the bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so, let her be silent; whoever does not approve, let her speak. The Sangha has approved giving the bowl to Bhikkhuni (name of the Bhikkhuni) so-and-so. The Sangha approves, therefore, because of the silence, this matter is thus decided. (That Bhikkhuni should protect this bowl...)
，不得著瓦石落處，不得著倚杖下、及著倚刀下，不得著懸物下，及著道中、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(若比丘尼自手捉金銀若錢、若教人捉、若置地受，教彼有信樂守園人、若優婆塞，語言：)
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，還與比丘尼者，當作彼人物故受，教凈人使賞之；若得凈衣缽、針筒、尼師壇，應易受持。若優婆塞取已，與比丘尼凈衣缽、尼師壇、針筒者，應取持之。)
俗不還寶法(若彼取已不還者，令余尼語言：)
汝應還此比丘尼物。(若余比丘尼不語及語不還者，當自語言：)
佛教比丘尼作凈故與汝。(若言：)與僧、與塔、與和尚等、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。(或為佛法等事受者，受時應作凈語。凈語
【現代漢語翻譯】 現代漢語譯本：不得將缽放在瓦片或石頭掉落的地方，不得放在倚靠的枴杖下、刀具下，不得放在懸掛的物品下，以及道路中間、石頭上、果樹下、不平坦的地面上。不得一手同時拿兩個缽，除非手指隔開中央；不得一手同時拿兩個缽，打開門時不用心。不得放在門檻內、門扇下，不得放在繩床、木床下、床的縫隙間、床角邊，除非是暫時放置。不得站立著甩動缽，甚至導致缽破損。不應該故意損壞缽，或者故意使其遺失，或者將其用於非缽的用途。
對俗舍寶法（如果比丘尼自己用手拿金銀或錢財，或者教別人拿，或者放在地上接受，教那些有信仰、樂於守護園林的人，或者優婆塞（Upasaka，男居士），說：）
『此物我不應該擁有，你應該知道。』（懺悔時對一人說，做法與之前相同。）
俗人歸還財物法（如果那個人拿了之後，歸還給比丘尼，應當當作是那個人的東西而接受，教凈人（Kappiyakaraka，負責處理僧侶不宜接觸事務的居士）賞賜給他；如果得到乾淨的衣服、缽、針筒、尼師壇（Nisidana，坐墊），應該交換後接受並持有。如果優婆塞拿了之後，給予比丘尼乾淨的衣服、缽、尼師壇、針筒，應該拿來持有。）
俗人不歸還財物法（如果那個人拿了之後不歸還，讓其他比丘尼說：）
『你應該歸還這位比丘尼的財物。』（如果其他比丘尼不說話或者說了也不歸還，應當自己說：）
『佛教導比丘尼爲了清凈的緣故給你。』（如果他說：）給予僧團、給予佛塔、給予和尚等等、給予各位親戚朋友、或者歸還給原來的主人。（為什麼呢？不希望失去他們的信心和佈施。）
凈寶法（因此就明白了清凈財物的儀軌。如果依照這個部分，另外指定有信仰、樂於佈施的優婆塞以及守護園林的人作為清凈的主持者，將財物交付給他們，應該對他們說：）
『此物我不應該擁有，你應該知道。』（或者說：）知道這是什麼，看著它。（或者爲了佛法等事情接受的人，接受時應該說清凈的語言。清凈的語言
【English Translation】 English version: One should not place the bowl where tiles or stones might fall, nor under a leaning staff or knife, nor under hanging objects, nor in the middle of a road, on a stone, under a fruit tree, or on uneven ground. One should not hold two bowls in one hand unless fingers separate the center; one should not hold two bowls in one hand and open a door without mindfulness. One should not place it inside the door threshold, under the door leaf, under a rope bed or wooden bed, between the bed or at the head of the bed, except for temporary placement. One should not stand and swing the bowl, even to the point of breaking it. One should not intentionally break it, or intentionally lose it, or use it for non-bowl purposes.
The method for dealing with valuables left in a lay dwelling (If a Bhikkhuni (Buddhist nun) personally takes gold, silver, or money, or instructs another to take it, or places it on the ground to receive it, instructing a faithful and devoted garden keeper or an Upasaka (male lay follower), saying:)
'This item is not proper for me; you should be aware of it.' (Confession is made to one person, and the procedure is the same as before.)
The method for a layperson returning valuables (If that person takes it and returns it to the Bhikkhuni, it should be accepted as that person's property, and a Kappiyakaraka (lay attendant who handles matters unsuitable for monks) should be instructed to reward them; if clean robes, a bowl, a needle case, or a Nisidana (sitting cloth) are obtained, they should be exchanged, accepted, and held. If an Upasaka takes it and gives the Bhikkhuni clean robes, a bowl, a Nisidana, or a needle case, they should be taken and held.)
The method for a layperson not returning valuables (If that person takes it and does not return it, instruct another Bhikkhuni to say:)
'You should return this Bhikkhuni's property.' (If the other Bhikkhuni does not speak or speaks but does not return it, one should say oneself:)
'The Buddha taught the Bhikkhuni to give it to you for the sake of purity.' (If they say:) Give it to the Sangha (Buddhist monastic order), give it to the Stupa (Buddhist monument), give it to the preceptor, etc., give it to relatives and friends, or return it to the original owner. (Why? Because one does not want to lose their faith and offerings.)
The method for purifying valuables (Therefore, the procedure for purifying valuables becomes clear. If according to this section, a faithful and devoted Upasaka and a garden keeper are separately designated as the purifier, and the valuables are entrusted to them, they should be told:)
'This item is not proper for me; you should be aware of it.' (Or say:) Know what this is, watch it. (Or for those who receive it for the sake of the Dharma (Buddhist teachings), etc., pure words should be spoken at the time of receipt. Pure words
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》凈施法，如錢一切寶物，應先求一知法白衣凈人，語令解意已，復語云：)我比丘尼法，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：若白衣持錢寶來與比丘尼，但言：)此不凈物，我不應畜，若凈當受。(即是凈法。若白衣言：「與比丘尼寶。」比丘尼語言：)我不應畜。(凈人答言：)易凈物畜。(即是作凈。若白衣不言易凈物畜、比丘尼自不說凈，直置地去者，若有比丘尼，應向說凈，隨久近畜。說詞同上。)
懺一百七十八波逸提罪法(欲除本罪，還先懺覆，品數多少，準前應知。此對一人，許別眾懺；請懺悔主，如上作法。請已，應對懺主作是悔言：)
大姊一心念！我某甲比丘尼，故妄語，犯(爾許、眾多)波逸提罪(余隨種名，事別稱之)。今向大姊懺悔，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。)
大姊一心念！我某甲比丘尼，無病，故乞蘇食，犯(爾許、眾多)波羅提提舍尼罪(余隨種名，事別稱之)。大姊！我犯可呵法，所不應為。今向大姊悔過，不敢覆藏等。同上。(一說。)
【現代漢語翻譯】 現代漢語譯本：應說：『知道，看見了。』（如果不對那個人說：）『知道，看見了』，就犯突吉羅（Dukkata，一種輕罪）。（如果按照《說一切有部》（Sarvastivada，佛教部派之一）的凈施法，對於錢財等一切寶物，應該先找一個懂法的在家居士作為凈人（Kappakāraka，處理不凈財物的人），告訴他你的意思后，再告訴他：）『我比丘尼（Bhikkhuni，女性出家人）的戒律，是不允許持有錢財寶物的，現在請檀越（Dānapati，施主）作為凈主。以後得到的錢財寶物，都施捨給檀越。』（如果凈主去世、遠行到其他國家，應該重新找凈主。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尼，只要說：）『這些是不凈之物，我不應該持有，如果作凈（Kappiya-karana，使不凈物變為可接受的）就可以接受。』（這就是凈法。如果在家居士說：『給比丘尼寶物。』比丘尼說：）『我不應該持有。』（凈人回答說：）『換成凈物就可以持有。』（這就是作凈。如果在家居士不說換成凈物就可以持有，比丘尼自己也不說作凈，直接放在地上就走了，如果有比丘尼，應該向（其他比丘尼）說凈，無論時間長短都可以持有。說詞同上。） 懺悔一百七十八條波逸提（Pācittiya，一種戒律罪名）罪的方法（想要消除根本罪，還要先懺悔覆藏罪，品類數量多少，參照前面應該知道的。這裡是對一個人，允許個別懺悔；請懺悔主，按照上面的方法做。請好之後，應該對著懺悔主說這些懺悔的話：） 『大姊（Didi，對比丘尼的尊稱）一心念！我某甲（某甲，代替自己名字）比丘尼，故意說妄語，犯了（若干、眾多）波逸提罪（其餘根據罪名種類，事情不同分別稱呼）。現在向大姊懺悔，不敢覆藏等等。』同上。 懺悔波羅提提舍尼（Pāṭidesanīya，一種戒律罪名）罪的方法（覆藏罪的品類如前。請好懺悔主之後，這樣懺悔：） 『大姊一心念！我某甲比丘尼，沒有生病，故意乞討蘇食（Sūpa，羹湯或米粥），犯了（若干、眾多）波羅提提舍尼罪（其餘根據罪名種類，事情不同分別稱呼）。大姊！我犯了應該呵責的法，不應該做。現在向大姊悔過，不敢覆藏等等。』同上。（說一遍。）
【English Translation】 English version: One should say: 'I know, I see.' (If one does not say to that person:) 'I know, I see,' it is a Dukkata (a minor offense). (According to the Sarvastivada school's rules on pure offerings, regarding money and all valuables, one should first seek a knowledgeable layperson as a Kappakāraka (one who handles impure items), inform them of one's intentions, and then say:) 'My Bhikkhuni (female monastic) precepts do not allow me to possess money or valuables. I now ask the Dānapati (donor) to act as the pure owner. Any money or valuables received in the future will be donated to the Dānapati.' (If the pure owner dies or travels far away to another country, one should seek a new pure owner. However, there are two ways to 'purify': If a layperson brings money or valuables to a Bhikkhuni, one simply says:) 'These are impure items, and I should not possess them unless they are made Kappiya-karana (acceptable).' (This is the method of purification. If the layperson says, 'I give these valuables to the Bhikkhuni,' the Bhikkhuni says:) 'I should not possess them.' (The pure person replies:) 'Exchange them for pure items, then you may possess them.' (This is the act of purification. If the layperson does not say to exchange them for pure items, and the Bhikkhuni does not mention purification, but simply places them on the ground and leaves, if there is a Bhikkhuni, she should declare purification to (another Bhikkhuni), and may possess them regardless of how long they have been there. The declaration is the same as above.) The method of confessing the one hundred and seventy-eight Pācittiya (a type of monastic offense) offenses (To eliminate the root offense, one must first confess the concealed offense. The categories and quantities should be understood as before. This is for one person, allowing individual confession; invite the confessor using the method above. After inviting, one should say these words of confession to the confessor:) 'Didi (an honorific for Bhikkhunis), pay attention with one mind! I, Bhikkhuni so-and-so (substitute your name), knowingly lied and committed (so many, numerous) Pācittiya offenses (the rest according to the type of offense, naming them separately according to the matter). Now I confess to you, Didi, and dare not conceal, etc.' The same as above. The method of confessing the Pāṭidesanīya (a type of monastic offense) offenses (The categories of concealed offenses are as before. After inviting the confessor, confess as follows:) 'Didi, pay attention with one mind! I, Bhikkhuni so-and-so, without being ill, deliberately begged for Sūpa (soup or porridge), and committed (so many, numerous) Pāṭidesanīya offenses (the rest according to the type of offense, naming them separately according to the matter). Didi! I have committed a blameworthy act, which should not be done. Now I repent to you, Didi, and dare not conceal, etc.' The same as above. (Say once.)
懺突吉羅罪法(一切突吉羅，無問根本、從生，故作、誤作，覆、隨覆等，品數如前。要期永斷，作如是懺。)
我某甲比丘尼，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。(若誤犯者，即無故犯非威儀罪。應云：)
我某甲比丘尼，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(案律：僧集一處欲說戒，當說戒時，一切眾僧盡犯罪。彼各各作是念：「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。」彼比丘尼白已，當懺悔。作如是白：)
大姊僧聽！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(案律：僧集一處欲說戒，當說戒時，一切僧于罪有疑。彼各念言：「世尊制戒等如前。」彼一切僧作白已，應說其罪。當作是白：)
大姊僧聽！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(至一清凈比丘尼所，具儀作如是言：)
大姊憶念！我某甲比丘尼，犯某
【現代漢語翻譯】 現代漢語譯本 懺悔突吉羅罪法（一切突吉羅，無論根本罪還是從生罪，故意犯的、誤犯的，隱瞞的、隨順隱瞞的等等，罪行的種類和數量如前所述。要發誓永遠斷除，作如下懺悔：） 我某甲（姓名）比丘尼（bhikkhuni，女性出家眾），因為沒有整齊地穿著僧伽梨（samghati，僧侶穿著的袈裟），犯了（多少、眾多）突吉羅罪（dukkhata，輕罪）。因為是故意犯的，又犯了（多少、眾多）非威儀突吉羅罪。（如果是誤犯的，就沒有故意犯非威儀罪。應該說：） 我某甲比丘尼，因為錯誤地沒有整齊地穿著僧伽梨，犯了（多少、眾多）突吉羅罪（其餘的罪名，根據具體的罪行分別稱呼）。我現在懺悔，不敢隱瞞等等。同上。 一切僧眾共同犯識罪發露法（根據戒律：僧團聚集在一處準備說戒時，如果所有僧人都犯了罪。他們各自這樣想：『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的懺悔。』這位比丘尼稟告后，應當懺悔。作如下稟告：） 大姊僧團聽著！這裡所有僧眾都犯了罪。如果僧團認為時機已到，僧團容忍聽取，這裡所有僧眾進行懺悔。稟告完畢。（這樣稟告完畢后，然後說戒。） 一切僧眾共同犯疑罪發露法（根據戒律：僧團聚集在一處準備說戒時，如果所有僧眾對罪行有所懷疑。他們各自這樣想：『世尊制定戒律等等如前所述。』他們所有僧眾稟告完畢后，應該說明其罪行。應當這樣稟告：） 大姊僧團聽著！這裡所有僧眾對罪行有所懷疑。如果僧團認為時機已到，僧團容忍聽取，這裡眾僧自己說明罪行。稟告完畢。（這樣稟告完畢后，然後說戒。） 別人識罪發露法（到一位清凈的比丘尼那裡，按照儀軌這樣說：） 大姊請記住！我某甲比丘尼，犯了某（罪名）
【English Translation】 English version Confession of Dukkata (dukkhata, minor offense) Offenses (All dukkata offenses, whether fundamental or arising from them, intentional or unintentional, concealed or followed by concealment, etc., with categories and numbers as previously mentioned. Vow to permanently abandon them, making the following confession:) I, (name) bhikkhuni (bhikkhuni, female monastic), due to not wearing the samghati (samghati, outer robe worn by monks and nuns) neatly, have committed (so many, numerous) dukkata offenses. Because it was intentional, I have also committed (so many, numerous) dukkata offenses against proper conduct. (If it was unintentional, there is no intentional offense against proper conduct. One should say:) I, (name) bhikkhuni, due to mistakenly not wearing the samghati neatly, have committed (so many, numerous) dukkata offenses (the remaining offenses, according to the specific offense, are named separately). I now confess, daring not to conceal, etc. Same as above. Method for Revealing Offenses Commonly Committed by the Entire Sangha (sangha, monastic community) (According to the Vinaya (vinaya, monastic code): When the Sangha gathers in one place to recite the precepts, if all the monks 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 confess to those who have violated the precepts, and those who have violated the precepts may not receive the confession of others.' After this bhikkhuni has reported, she should confess. Make the following report:) Venerable sisters, may the Sangha listen! Here, all the Sangha have committed an offense. If the Sangha deems it the right time, may the Sangha be patient and listen, here all the Sangha will confess. The report is complete. (After this report is complete, then recite the precepts.) Method for Revealing Offenses of Doubt Commonly Committed by the Entire Sangha (According to the Vinaya: When the Sangha gathers in one place to recite the precepts, if all the monks have doubts about an offense. They each think: 'The World-Honored One has established precepts, etc., as mentioned before.' After all the monks have reported, they should explain the offense. One should report as follows:) Venerable sisters, may the Sangha listen! Here, all the Sangha have doubts about an offense. If the Sangha deems it the right time, may the Sangha be patient and listen, here the Sangha will explain the offense themselves. The report is complete. (After this report is complete, then recite the precepts.) Method for Revealing Offenses to Another (Go to a pure bhikkhuni, and according to the proper procedure, say the following:) Venerable sister, please remember! I, (name) bhikkhuni, have committed (name of offense)
甲罪(若干、眾多)。今向大姊發露，后當如法懺悔。(一說。如是已，得聞戒。)
別人疑罪發露法(還至一凈尼所，具儀作如是言：)
大姊憶念！我某甲比丘尼，于某犯生疑。今向大姊自說，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(案律：當說戒時犯罪，若有人舉、若不舉，若作憶念、不作憶念，其人自憶罪而發露，當語邊人言：)
我犯某甲罪，今向大姊懺悔。(復作是念：「設語傍人，恐鬧亂眾，不成說戒。」彼比丘尼當心念言：)我犯某罪，須罷座已，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，須罷座已無疑時，當如法懺悔。(作如是已，得聽說戒。)◎◎
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。復喜斗諍，共相罵詈，口出刀劍，互求長短；若復餘人斗諍，往彼勸助，是故令僧未有諍事便有諍事，已有諍事而不除滅。聽僧與作呵責白四。集僧；集僧已，為作舉
【現代漢語翻譯】 現代漢語譯本： 甲罪（若干、眾多）。現在向大姊（對出家女眾的尊稱）坦白，之後應當如法懺悔。（說一遍。這樣做了之後，可以聽聞戒律。） 別人疑罪發露法（還要到一位清凈的比丘尼（bhikkhuni，佛教女性出家眾）那裡，按照儀軌這樣說：） 大姊憶念！我某甲（自稱）比丘尼，在某事上犯了罪，心生疑惑。現在向大姊坦白，等到之後沒有疑惑時，應當如法懺悔。（說一遍。這樣做了之後，可以聽聞戒律。） 說戒座中識罪心念發露法（按照律典：當說戒時犯了罪，如果有人舉發、或者沒有人舉發，如果自己憶念、或者沒有憶念，那人自己憶起罪過而坦白，應當告訴身邊的人說：） 我犯了某甲罪，現在向大姊懺悔。（又這樣想：『如果告訴旁邊的人，恐怕擾亂大眾，不能完成說戒。』那位比丘尼應當在心中默唸：）我犯了某罪，等到結束說戒后，應當如法懺悔。（這樣做了之後，可以聽聞說戒。） 說戒座中疑罪心念發露法（緣由與前面相同，只是疑惑不同。她在心中默唸：） 我對某罪心生疑惑，等到結束說戒后沒有疑惑時，應當如法懺悔。（這樣做了之後，可以聽聞說戒。） 治人篇第十三 與呵責羯磨（kamma，業）法（按照律典有兩種情況，僧團應當給予呵責羯磨：把非法的說成是法，把法說成是非法，乃至說與不說也是這樣；乃至舉行羯磨也是這樣。又有三種情況，僧團應當給予呵責羯磨：就是破戒、破見、破威儀；乃至舉行羯磨也是這樣。又喜歡爭鬥，互相謾罵，口出惡語，互相爭論長短；如果其他人爭鬥，前往勸助，因此使得僧團沒有爭端反而有了爭端，已經有了爭端卻不能消除。允許僧團給予呵責白四羯磨。集合僧眾；集合僧眾后，為他舉行舉罪。）
【English Translation】 English version: Offense of category A (several, many). Now I confess to the elder sister (a respectful term for female monastics), and afterwards I shall repent according to the Dharma. (Say once. Having done so, one may hear the precepts.) Method of Confessing Doubtful Offenses of Others (One should go to a pure bhikkhuni (Buddhist nun), and with proper conduct, say the following:) Elder Sister, remember! I, Bhikkhuni (self-reference) so-and-so, have doubts about committing an offense in a certain matter. Now I confess to the elder sister, and when there is no doubt later, I shall repent according to the Dharma. (Say once. Having done so, one may hear the precepts.) Method of Confessing Offenses Recognized in the Mind During the Precept Recitation (According to the Vinaya: When an offense is committed during the precept recitation, whether someone points it out or not, whether one remembers it or not, if that person recalls the offense and confesses, they should tell the person next to them:) I have committed offense so-and-so, now I repent to the elder sister. (And then think: 'If I tell the person next to me, I fear it will disturb the assembly and the precept recitation will not be completed.' That bhikkhuni should silently think in her mind:) I have committed offense so-and-so, after the recitation is over, I shall repent according to the Dharma. (Having done so, one may hear the precept recitation.) Method of Confessing Doubtful Offenses in the Mind During the Precept Recitation (The circumstances are the same as before, only the doubt is different. She silently thinks in her mind:) I have doubts about a certain offense, after the recitation is over and there is no doubt, I shall repent according to the Dharma. (Having done so, one may hear the precept recitation.) Chapter Thirteen: Dealing with People Method of Giving a Censure Kamma (According to the Vinaya, there are two situations where the Sangha should give a censure kamma (action, deed): saying what is not the Dharma is the Dharma, saying what is the Dharma is not the Dharma, and so on for saying and not saying; and so on for performing a kamma. There are also three situations where the Sangha should give a censure kamma: namely, breaking the precepts, breaking the views, breaking the deportment; and so on for performing a kamma. Also, liking to quarrel, mutually cursing, uttering harsh words, mutually seeking advantages and disadvantages; if others are quarreling, going to help them, thus causing the Sangha to have disputes where there were none, and not eliminating disputes that already exist. The Sangha is allowed to give a censure with a white four kamma. Gather the Sangha; having gathered the Sangha, perform the accusation for them.)
；作舉已，為作憶念；作憶念已，與罪；與罪已，應如是作。)
大姊僧聽！此某甲比丘尼，喜共鬥諍，共相罵詈，口出刀劍，互求長短。彼自共鬥諍已，若復有餘比丘尼斗諍者，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，僧為某甲比丘尼作呵責羯磨，若后復更斗諍，共相罵詈者，眾僧當更增罪治。白如是。
大姊僧聽！此某甲比丘尼，喜共鬥諍，共相罵詈，口出刀劍，互求長短。彼自共鬥諍已，若復有餘比丘尼斗諍者，即復往勸彼言：「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。僧為某甲比丘尼作呵責羯磨。誰諸大姊忍僧與某甲比丘尼作呵責羯磨，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。)僧已忍為某甲比丘尼作呵責羯磨竟。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，於一面住，䠒跪合掌，白如是言：)
【現代漢語翻譯】 現代漢語譯本： （作舉罪之後，為她作憶念；作憶念之後，給予罪罰；給予罪罰之後，應當這樣做。）
大姊僧團請聽！這位某甲比丘尼（某甲指代人名，下同），喜歡與人爭鬥，互相謾罵，口出惡語，互相爭論高下。她自己參與爭鬥之後，如果還有其他比丘尼爭鬥，她就去勸說她們：『你們要努力，不要輸給別人！你們多聞智慧，財富也勝過別人，有很多認識的人；我們應當為你們做同伴。』使得僧團沒有爭端反而產生爭端，已經有爭端卻不能消除。如果僧團時機成熟，僧團容忍聽取，僧團為某甲比丘尼作呵責羯磨（一種懲罰），如果之後再發生爭鬥，互相謾罵，眾僧應當增加罪罰來懲治。稟告完畢。
大姊僧團請聽！這位某甲比丘尼，喜歡與人爭鬥，互相謾罵，口出惡語，互相爭論高下。她自己參與爭鬥之後，如果還有其他比丘尼爭鬥，她就去勸說她們：『你們要努力，不要輸給別人！你們智慧多聞，財富也勝過別人，有很多認識的人；我們應當為你們做同伴。』使得僧團沒有爭端反而產生爭端，已經有爭端卻不能消除。僧團為某甲比丘尼作呵責羯磨。哪位大姊容忍僧團為某甲比丘尼作呵責羯磨，如果之後再發生爭鬥，互相謾罵，眾僧應當增加罪罰來懲治。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比丘尼作呵責羯磨完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。（她得到正法之後，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（佛教的齋戒儀式），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，稟告說：） English version: (After making the accusation, make a recollection for her; after making a recollection, give the punishment; after giving the punishment, it should be done like this.)
Sisters, listen to the Sangha! This Bhikshuni (nun) named 'So-and-so' (used as a placeholder name), likes to quarrel and scold each other, uttering harsh words, and seeking to outdo each other. After she herself has engaged in quarrels, if there are other Bhikshunis quarreling, she goes to persuade them, saying: 'You must strive hard, 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.' Causing the Sangha to have disputes where there were none, and failing to eliminate disputes that already exist. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha will perform the 'Reproach Karma' (a type of punishment) for the Bhikshuni 'So-and-so'. If she quarrels and scolds again later, the Sangha should increase the punishment. The announcement is complete.
Sisters, listen to the Sangha! This Bhikshuni 'So-and-so' likes to quarrel and scold each other, uttering harsh words, and seeking to outdo each other. After she herself has engaged in quarrels, if there are other Bhikshunis quarreling, she goes to persuade them, saying: 'You must strive hard, 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.' Causing the Sangha to have disputes where there were none, and failing to eliminate disputes that already exist. The Sangha will perform the 'Reproach Karma' for the Bhikshuni 'So-and-so'. Which of you sisters approves of the Sangha performing the 'Reproach Karma' for the Bhikshuni 'So-and-so'? If she quarrels and scolds again later, the Sangha should increase the punishment. Those who approve remain silent, those who do not approve should speak. (Repeat three times.) The Sangha has completed the 'Reproach Karma' for the Bhikshuni 'So-and-so'. The Sangha approves, because of the silence, this matter is thus established. (After she obtains the Dharma, she practices the seventy-five practices. These seventy-five practices are detailed as mentioned above.)
The method for lifting the 'Reproach Karma' (If the Sangha is at a meal after breakfast, after lunch, or during a Dharma talk, or during Posadha (Buddhist day of fasting and observance), the person who has been subjected to the 'Reproach Karma' should arrange their robes, remove their shoes, stand to one side, kneel with palms together, and announce:)
【English Translation】 (After making the accusation, make a recollection for her; after making a recollection, give the punishment; after giving the punishment, it should be done like this.) Sisters, listen to the Sangha! This Bhikshuni (nun) named 'So-and-so' (used as a placeholder name), likes to quarrel and scold each other, uttering harsh words, and seeking to outdo each other. After she herself has engaged in quarrels, if there are other Bhikshunis quarreling, she goes to persuade them, saying: 'You must strive hard, 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.' Causing the Sangha to have disputes where there were none, and failing to eliminate disputes that already exist. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha will perform the 'Reproach Karma' (a type of punishment) for the Bhikshuni 'So-and-so'. If she quarrels and scolds again later, the Sangha should increase the punishment. The announcement is complete. Sisters, listen to the Sangha! This Bhikshuni 'So-and-so' likes to quarrel and scold each other, uttering harsh words, and seeking to outdo each other. After she herself has engaged in quarrels, if there are other Bhikshunis quarreling, she goes to persuade them, saying: 'You must strive hard, 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.' Causing the Sangha to have disputes where there were none, and failing to eliminate disputes that already exist. The Sangha will perform the 'Reproach Karma' for the Bhikshuni 'So-and-so'. Which of you sisters approves of the Sangha performing the 'Reproach Karma' for the Bhikshuni 'So-and-so'? If she quarrels and scolds again later, the Sangha should increase the punishment. Those who approve remain silent, those who do not approve should speak. (Repeat three times.) The Sangha has completed the 'Reproach Karma' for the Bhikshuni 'So-and-so'. The Sangha approves, because of the silence, this matter is thus established. (After she obtains the Dharma, she practices the seventy-five practices. These seventy-five practices are detailed as mentioned above.) The method for lifting the 'Reproach Karma' (If the Sangha is at a meal after breakfast, after lunch, or during a Dharma talk, or during Posadha (Buddhist day of fasting and observance), the person who has been subjected to the 'Reproach Karma' should arrange their robes, remove their shoes, stand to one side, kneel with palms together, and announce:)
大姊！受我懺悔。自今已去，自責心，止不復作。(律言：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：)
大姊僧聽！我某甲比丘尼，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。)
大姊僧聽！某甲比丘尼，僧為作呵責羯磨。彼比丘尼隨順眾僧，無所違逆，從僧乞解呵責羯磨。若僧時到，僧忍聽，解某甲比丘尼呵責羯磨。白如是。
大姊僧聽！此某甲比丘尼，僧為作呵責羯磨。彼比丘尼隨順眾僧，無所違逆，從僧乞解呵責羯磨。誰諸大姊忍僧為某甲比丘尼解呵責羯磨者默然，誰不忍者說。(三說。)僧已忍解某甲比丘尼呵責羯磨竟。僧忍，默然故，是事如是持。
與擯羯磨法(律言：行惡行，污他家。言惡行者，謂自種華樹、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。若行惡行，污他家，見聞皆具，聽僧作擯白四。此作及解，文如律明。)
與依止羯磨法(若有比丘尼癡無所知，多犯眾罪，共白衣雜住而相親附，
【現代漢語翻譯】 現代漢語譯本： 大姊！請接受我的懺悔。從今以後，我會自我約束，停止再犯。（律典說：如果隨順眾僧，沒有違逆，請求解除呵責羯磨，允許解除，可以做白四羯磨。僧團應該觀察，有五種情況不應該解除，即違背了上位的七法和五法之行；有五種情況應該解除呵責，即沒有違背上位的七法和五法之行。應該到僧團中，按照儀軌這樣乞請：）
大姊們，僧團請聽！我某甲（比丘尼的名字）比丘尼，僧團對我做了呵責羯磨。我現在隨順眾僧，沒有違逆，從僧團乞求解除呵責羯磨。希望僧團慈悲憐憫，為我解除呵責羯磨。（重複三次。僧團應該這樣依法行事。）
大姊們，僧團請聽！某甲（比丘尼的名字）比丘尼，僧團為她做了呵責羯磨。這位比丘尼隨順眾僧，沒有違逆，從僧團乞求解除呵責羯磨。如果僧團時機已到，僧團容忍聽取，解除某甲（比丘尼的名字）比丘尼的呵責羯磨。稟白如上。
大姊們，僧團請聽！這位某甲（比丘尼的名字）比丘尼，僧團為她做了呵責羯磨。這位比丘尼隨順眾僧，沒有違逆，從僧團乞求解除呵責羯磨。哪位大姊容忍僧團為某甲（比丘尼的名字）比丘尼解除呵責羯磨的就默然，哪位不容忍的就說出來。（重複三次。）僧團已經容忍解除某甲（比丘尼的名字）比丘尼的呵責羯磨完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。
與擯羯磨法（律典說：行為惡劣，玷污他人家庭。所說的惡劣行為，是指自己種植花草樹木、教他人種植等。所說的玷污家庭，有四種情況：一、依靠家庭玷污家庭，二、依靠利養玷污家庭，三、依靠親友玷污家庭，四、依靠僧伽藍（僧眾居住的園林）玷污家庭。如果行為惡劣，玷污他人家庭，見聞都具備，允許僧團做擯出白四羯磨。此羯磨的作法和解除，文句如律典所明。）
與依止羯磨法（如果有比丘尼愚癡無知，多次犯下眾罪，與白衣（在家信徒）雜居而且互相親近，
【English Translation】 English version: Elder sisters! Accept my repentance. From now on, I will restrain myself and stop committing offenses. (The Vinaya says: If one complies with the Sangha, without opposition, and requests the lifting of a censure karma, it is permissible to lift it, and a formal act of four motions (白四羯磨) can be performed. The Sangha should observe whether there are five reasons why it should not be lifted, namely, violating the superior seven and five dharmas; there are five reasons why the censure should be lifted, namely, not violating the superior seven and five dharmas. One should go to the Sangha and, according to the proper procedure, make the following request:)
Elder sisters, may the Sangha listen! I, Bhikshuni (name of the Bhikshuni) , have had a censure karma imposed on me by the Sangha. I now comply with the Sangha, without opposition, and request the Sangha to lift the censure karma. May the Sangha have compassion and lift the censure karma for me. (Repeat three times. The Sangha should act according to the Dharma in this way.)
Elder sisters, may the Sangha listen! Bhikshuni (name of the Bhikshuni) has had a censure karma imposed on her by the Sangha. This Bhikshuni complies with the Sangha, without opposition, and requests the Sangha to lift the censure karma. If the time is right for the Sangha, may the Sangha listen patiently and lift the censure karma for Bhikshuni (name of the Bhikshuni). The announcement is as above.
Elder sisters, may the Sangha listen! This Bhikshuni (name of the Bhikshuni) has had a censure karma imposed on her by the Sangha. This Bhikshuni complies with the Sangha, without opposition, and requests the Sangha to lift the censure karma. Those elder sisters who approve of the Sangha lifting the censure karma for Bhikshuni (name of the Bhikshuni) should remain silent; those who do not approve should speak. (Repeat three times.) The Sangha has now completed the lifting of the censure karma for Bhikshuni (name of the Bhikshuni). The Sangha approves, because of the silence, this matter is thus established.
The method of expulsion karma (The Vinaya says: If one behaves badly and defiles another's family. 'Bad behavior' refers to planting flowers, trees, and teaching others to plant, etc. 'Defiling a family' refers to four situations: 1. defiling a family by relying on the family, 2. defiling a family by relying on offerings, 3. defiling a family by relying on relatives and friends, 4. defiling a family by relying on the Sangharama (monastery). If one behaves badly and defiles another's family, and there is both seeing and hearing of it, the Sangha is permitted to perform an expulsion formal act of four motions. The procedure for performing and lifting this karma is as explained in the Vinaya.)
The method of dependence karma (If there is a Bhikshuni who is foolish and ignorant, repeatedly commits many offenses, lives with laypeople (在家信徒) and is closely attached to them,
不順佛法。聽僧為作依止白四。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。比丘尼有十法，僧應與作遮不至白衣家羯磨：惡說罵白衣、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，具如律文矣。)
與不見罪舉羯磨法(若有比丘尼犯罪，余比丘尼語言：「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，亦文如律。)
與不懺悔罪舉羯磨法(若有比丘尼犯罪，諸比丘尼語言：「汝有罪懺悔。」答言：「不懺悔。」佛言：「聽僧與作不懺悔舉白四。」此作及解，亦文如律。)
與不捨惡見舉羯磨法(若有比丘尼如是惡見生，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，舍此事故。」諫法如文。彼比丘尼僧與作呵諫已，猶故不捨惡見。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
【現代漢語翻譯】 現代漢語譯本：
不順從佛法。（聽從僧團為某人做依止白四羯磨，意味著派遣有德行的人去居住，不得以國家等名義去做。此羯磨的作法和解除，都如律典所說。） 與遮止不前往白衣家羯磨法（白衣有五種行為，僧團應當為他們做遮止不前往白衣家羯磨：此人恭敬父母、沙門（Śrāmaṇa，指出家修道者）、婆羅門（Brāhmaṇa，指祭司），對於應當堅持的戒律堅持不捨。比丘尼有十種行為，僧團應當為她們做遮止不前往白衣家羯磨：惡語謾罵白衣、用手段令白衣家財產損減、做無利益的事、使白衣無處安身、挑撥白衣之間的爭鬥、在白衣面前誹謗佛法僧三寶、在白衣面前作淫穢謾罵、答應白衣的事情卻不兌現。此羯磨的作法、派遣使者送懺悔書、解除等，都詳細記載在律典中。） 與不見罪舉羯磨法（如果有比丘尼犯罪，其他比丘尼問：『你犯罪了嗎？』回答說：『沒看見。』佛說：『聽從僧團為她做不見罪舉白四羯磨。』此羯磨的作法和解除，都如律典所說。） 與不懺悔罪舉羯磨法（如果有比丘尼犯罪，其他比丘尼說：『你有罪應當懺悔。』回答說：『我不懺悔。』佛說：『聽從僧團為她做不懺悔罪舉白四羯磨。』此羯磨的作法和解除，都如律典所說。） 與不捨惡見舉羯磨法（如果有比丘尼生起這樣的邪惡見解，說：『我知道佛所說的法，犯淫慾不是障礙修道的法。』佛說：『聽從僧團為她做呵責勸諫白四羯磨，讓她捨棄這種想法。』勸諫的方法如律典所說。如果比丘尼僧團已經為她做了呵責勸諫，她仍然不肯捨棄邪惡見解。佛說：『為她做不捨惡見舉白四羯磨。』此羯磨的作法和解除，都如律典所說。） 與狂癡羯磨法（有三種狂癡的狀況：一、在說戒的時候，有時記得，有時不記得，有時來，有時不來；二、有時記得而來了；三、有時……）
【English Translation】 English version:
Disobeying the Buddha's Dharma. (Listening to the Sangha performing the 'Yi Zhi Bai Si Karma' (依止白四羯磨, Reliance White Four Karma) for someone means dispatching a virtuous person to reside, and it should not be done in the name of a country, etc. The procedure and resolution of this Karma are as described in the Vinaya.) The Karma of Preventing Attendance at a Layperson's Home (Bai Yi) (There are five behaviors of laypersons (Bai Yi, 白衣, refers to lay people), for which the Sangha should perform the Karma of preventing attendance at a layperson's home: This person respects their parents, Śrāmaṇa (沙門, wandering ascetics), and Brāhmaṇa (婆羅門, priests), and firmly adheres to the precepts that should be upheld. There are ten behaviors of Bhikṣuṇīs (比丘尼, Buddhist nuns), for which the Sangha should perform the Karma of preventing attendance at a layperson's home: speaking evil and scolding laypersons, using means to diminish the property of a layperson's home, doing unprofitable things, making laypersons homeless, stirring up disputes among laypersons, slandering the Buddha, Dharma, and Sangha in front of laypersons, making obscene and abusive remarks in front of laypersons, and not fulfilling promises made to laypersons. The procedure of this Karma, sending a letter of repentance via messenger, resolution, etc., are all detailed in the Vinaya.) The Karma of Censure for Not Seeing an Offense (If a Bhikṣuṇī commits an offense, and other Bhikṣuṇīs ask: 'Did you see yourself commit the offense?' and she replies: 'I did not see it.' The Buddha said: 'Listen to the Sangha performing the 'Bu Jian Zui Ju Bai Si Karma' (不見罪舉白四羯磨, Karma of Censure for Not Seeing an Offense, White Four). The procedure and resolution of this Karma are as described in the Vinaya.) The Karma of Censure for Not Repenting an Offense (If a Bhikṣuṇī commits an offense, and other Bhikṣuṇīs say: 'You have committed an offense and should repent.' and she replies: 'I will not repent.' The Buddha said: 'Listen to the Sangha performing the 'Bu Chan Hui Zui Ju Bai Si Karma' (不懺悔罪舉白四羯磨, Karma of Censure for Not Repenting an Offense, White Four). The procedure and resolution of this Karma are as described in the Vinaya.) The Karma of Censure for Not Abandoning Evil Views (If a Bhikṣuṇī develops such evil views, saying: 'I know that what the Buddha taught, committing sexual misconduct is not an obstacle to the path.' The Buddha said: 'Listen to the Sangha performing the 'He Jian Bai Si Karma' (呵諫白四羯磨, Karma of Reproach and Admonishment, White Four) to make her abandon this thought.' The method of admonishment is as described in the Vinaya. If the Bhikṣuṇī Sangha has already performed the reproach and admonishment for her, and she still refuses to abandon her evil views. The Buddha said: 'Perform the 'Bu She E Jian Ju Bai Si Karma' (不捨惡見舉白四羯磨, Karma of Censure for Not Abandoning Evil Views, White Four) for her.' The procedure and resolution of this Karma are as described in the Vinaya.) The Karma for Madness and Insanity (There are three kinds of madness and insanity: 1. During the recitation of the precepts, sometimes remembering, sometimes not remembering, sometimes coming, sometimes not coming; 2. Sometimes remembering and coming; 3. Sometimes...)
不憶不來；是謂三種狂癡。是中下二，不應與作；初一應作白二羯磨。應如是與。)
大姊僧聽！此某甲比丘尼心亂狂癡，或憶說戒或不憶說戒、或來或不來。若僧時到，僧忍聽，僧與某甲比丘尼作心亂狂癡羯磨，或憶或不憶、或來或不來僧作羯磨說戒。白如是。
大姊僧聽！此某甲比丘尼心亂狂癡，或憶說戒或不憶說戒、或來或不來。僧與某甲比丘尼作心亂狂癡羯磨，或憶或不憶、或來或不來作羯磨說戒。誰諸大姊忍僧與某甲比丘尼作心亂狂癡，或憶或不憶、或來或不來作羯磨說戒者默然，誰不忍者說。僧已忍與某甲比丘尼作心亂狂癡，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(若狂病止，僧作白二法解。具儀，作如是乞。)
大姊僧聽！我某甲比丘尼，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。僧應如是與法。)
大姊僧聽！此某甲比丘尼，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。
大姊僧聽！此某甲比丘尼，先得狂
{ "translations": [ "現代漢語譯本：", "不記得也不來；這被稱為三種狂癡。其中后兩種情況，不應該為她們做羯磨；只有第一種情況，應該做白二羯磨。應該這樣為她們做羯磨。", "", "大姊僧團請聽！這位某甲（比丘尼的名字）比丘尼心智混亂狂癡，或者記得說戒或者不記得說戒、或者來或者不來。如果僧團時機已到，僧團容忍聽取，僧團為某甲（比丘尼的名字）比丘尼做心亂狂癡羯磨，關於她或者記得或者不記得、或者來或者不來而做羯磨說戒。稟白如是。", "", "大姊僧團請聽！這位某甲（比丘尼的名字）比丘尼心智混亂狂癡，或者記得說戒或者不記得說戒、或者來或者不來。僧團為某甲（比丘尼的名字）比丘尼做心亂狂癡羯磨，關於她或者記得或者不記得、或者來或者不來而做羯磨說戒。哪位大姊們容忍僧團為某甲（比丘尼的名字）比丘尼做心亂狂癡羯磨，關於她或者記得或者不記得、或者來或者不來而做羯磨說戒的就默然，誰不容忍就說出來。僧團已經容忍為某甲（比丘尼的名字）比丘尼做心亂狂癡羯磨，關於她或者記得或者不記得、或者來或者不來而做羯磨完畢。僧團容忍，因為默然的緣故，這件事就這樣持守。", "", "解除狂癡羯磨（如果狂病停止，僧團做白二法解除。具足儀式，像這樣乞求。）", "", "大姊僧團請聽！我某甲（比丘尼的名字）比丘尼，先前得了狂癡病。說戒時，或者記得或者不記得、或者來或者不來，眾僧為我做了狂癡病羯磨。做了之後，病才得以停止，現在我從眾僧乞求解除狂癡羯磨。（重複三次。僧團應該這樣給予解除。）", "", "大姊僧團請聽！這位某甲（比丘尼的名字）比丘尼，先前得了狂癡病。她在說戒時，或者記得或者不記得、或者來或者不來，眾僧為她做了狂癡病羯磨。做了羯磨之後，狂癡病才得以停止，現在她從眾僧乞求解除狂癡病羯磨。如果僧團時機已到，僧團容忍聽取，為她解除狂癡病羯磨。稟白如是。", "", "大姊僧團請聽！這位某甲（比丘尼的名字）比丘尼，先前得了狂" ], "english_translations": [ "English version:", "Not remembering and not coming; this is called the three kinds of madness and delusion. Among these, the latter two should not have a Karma performed for them; only the first should have a Baini Karma performed. It should be performed for them in this way.", "", \"Venerable sisters, may the Sangha listen! This bhikkhuni named Mǒu jiǎ (name of the bhikkhuni) is mentally disordered and mad, either remembering the recitation of the precepts or not remembering the recitation of the precepts, either coming or not coming. If the time is right for the Sangha, may the Sangha consent to listen, the Sangha performs the Karma for mental disorder and madness for the bhikkhuni named Mǒu jiǎ (name of the bhikkhuni), concerning her either remembering or not remembering, either coming or not coming, the Sangha performs the Karma for reciting the precepts. This is the announcement.\"", "", "Venerable sisters, may the Sangha listen! This bhikkhuni named Mǒu jiǎ (name of the bhikkhuni) is mentally disordered and mad, either remembering the recitation of the precepts or not remembering the recitation of the precepts, either coming or not coming. The Sangha performs the Karma for mental disorder and madness for the bhikkhuni named Mǒu jiǎ (name of the bhikkhuni), concerning her either remembering or not remembering, either coming or not coming, the Karma is performed for reciting the precepts. Which of you venerable sisters consent to the Sangha performing the Karma for mental disorder and madness for the bhikkhuni named Mǒu jiǎ (name of the bhikkhuni), concerning her either remembering or not remembering, either coming or not coming, the Karma is performed for reciting the precepts, let them be silent; whoever does not consent, let them speak. The Sangha has consented to perform the Karma for mental disorder and madness for the bhikkhuni named Mǒu jiǎ (name of the bhikkhuni), concerning her either remembering or not remembering, either coming or not coming, the Karma is completed. The Sangha consents, because of the silence, this matter is thus upheld.", "", "Resolving the Karma for Madness and Delusion (If the madness ceases, the Sangha performs the Bai'er (白二) procedure to resolve it. With full ceremony, make the request as follows.)", "", "Venerable sisters, may the Sangha listen! I, the bhikkhuni named Mǒu jiǎ (name of the bhikkhuni), previously contracted the illness of madness and delusion. At the time of reciting the precepts, either remembering or not remembering, either coming or not coming, the Sangha performed the Karma for the illness of madness and delusion for me. After it was performed, the illness was able to cease, now I request from the Sangha the resolution of the Karma for madness and delusion. (Say three times. The Sangha should grant the resolution in this way.)", "", "Venerable sisters, may the Sangha listen! This bhikkhuni named Mǒu jiǎ (name of the bhikkhuni), previously contracted the illness of madness and delusion. At the time of her reciting the precepts, either remembering or not remembering, either coming or not coming, the Sangha performed the Karma for the illness of madness and delusion for her. After the Karma was performed, the illness of madness and delusion was able to cease, now she requests from the Sangha the resolution of the Karma for the illness of madness and delusion. If the time is right for the Sangha, may the Sangha consent to listen, to resolve the Karma for the illness of madness and delusion for her. This is the announcement.", "", "Venerable sisters, may the Sangha listen! This bhikkhuni named Mǒu jiǎ (name of the bhikkhuni), previously contracted the" ] }
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。誰諸大姊忍僧與某甲比丘尼解狂癡病羯磨者默然，誰不忍者說。僧已忍與某甲比丘尼解狂癡病羯磨竟。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、比丘尼，無所愛惜，乃至身肉。若諸比丘、比丘尼至家，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。)
大姊僧聽！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，諸比丘尼不得在某家受食食。白如是。
大姊僧聽！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，諸比丘尼不得在某家受食食。誰諸大姊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，僧應白二解。應如是作。)
大姊
【現代漢語翻譯】 現代漢語譯本： 癡病。當某比丘尼說戒時，有時記得，有時不記得，有時來，有時不來，眾僧為她作狂癡病羯磨（一種宗教儀式）。作了羯磨之後，狂癡病如果停止了，現在她從眾僧處請求解除狂癡病羯磨。哪位大姊認可僧團為某甲比丘尼解除狂癡病羯磨的就默然，誰不認可就說出來。僧團已經認可為某甲比丘尼解除狂癡病羯磨完畢。僧團認可，因為大家都默然，這件事就這樣決定了。（佛說：『隨她發狂病的時候為她作羯磨；狂病停止了，就解除。』）
與學家羯磨法（當時有居士家，夫婦都得到了信仰和喜樂，成為佛的弟子。諸佛見諦的弟子通常的做法是：對於比丘、比丘尼，毫無吝惜，甚至願意獻出自己的身肉。如果比丘、比丘尼到他們家，他們常常供養飲食和其他物品，因此導致自己貧窮，衣食匱乏。佛說：『允許僧團為那位居士作學家羯磨。』應該這樣做。）
大姊們，僧團請聽！在某城中的某居士家，夫婦得到了信仰，成為佛的弟子，但財物已經竭盡。如果僧團認為時機已到，僧團認可，請聽，僧團現在為他們作學家羯磨，各位比丘尼不得在那家接受食物。稟告完畢。
大姊們，僧團請聽！在某城中的某居士家，夫婦得到了信仰，成為佛的弟子，但財物已經竭盡；僧團現在為他們作學家羯磨，各位比丘尼不得在那家接受食物。哪位大姊認可僧團為某居士作學家羯磨的就默然，誰不認可就說出來。僧團已經認可為某居士作學家羯磨完畢。僧團認可，因為大家都默然，這件事就這樣決定了。（如果事先接受了邀請、或者有疾病、或者居士把土地給了比丘尼、或者從其他人那裡接受食物、或者學家佈施后財物又變多了，就沒有罪過。）
解學家羯磨法（如果學家財物又變多了，從僧團請求解除學家羯磨，僧團應該用兩次稟告來解除。應該這樣做。）
大姊們
【English Translation】 English version: The matter of Insanity. When she recites the precepts, sometimes she remembers, sometimes she doesn't; sometimes she comes, sometimes she doesn't. The Sangha performs the 'Karma for Insanity' for her. After performing the Karma, if the insanity ceases, she now requests the Sangha to undo the 'Karma for Insanity'. Whoever among the elder sisters approves of the Sangha undoing the 'Karma for Insanity' for Bhikkhuni (name) should remain silent; whoever does not approve should speak. The Sangha has approved the undoing of the 'Karma for Insanity' for Bhikkhuni (name). The Sangha approves, therefore, because of the silence, this matter is thus upheld. (The Buddha said: 'Perform the Karma when she is insane; when the insanity ceases, then undo it.')
The Procedure for the 'Householder's Karma' (At that time, there was a householder's family, husband and wife, who had both attained faith and joy, and became disciples of the Buddha. The usual practice of the Buddha's disciples who had seen the truth was: towards the Bhikkhus and Bhikkhunis, they were without any stinginess, even to the point of offering their own flesh. If Bhikkhus or Bhikkhunis came to their house, they would always provide food and other offerings, thus causing themselves to become poor, lacking in clothing and food. The Buddha said: 'Allow the Sangha to perform the 'Householder's Karma' for that householder.' It should be done as follows.)
Elder sisters, may the Sangha listen! In the house of householder (name) in the city of (city name), the husband and wife have attained faith and become disciples of the Buddha, but their wealth has been exhausted. If the Sangha deems it the right time, may the Sangha approve, listen, the Sangha now performs the 'Householder's Karma' for them, and the Bhikkhunis are not allowed to receive food in that house. This is the announcement.
Elder sisters, may the Sangha listen! In the house of householder (name) in the city of (city name), the husband and wife have attained faith and become disciples of the Buddha, but their wealth has been exhausted; the Sangha now performs the 'Householder's Karma' for them, and the Bhikkhunis are not allowed to receive food in that house. Whoever among the elder sisters approves of the Sangha performing the 'Householder's Karma' for householder (name) should remain silent; whoever does not approve should speak. The Sangha has approved the performing of the 'Householder's Karma' for householder (name). The Sangha approves, therefore, because of the silence, this matter is thus upheld. (If they had accepted an invitation beforehand, or if there is illness, or if the householder gave land to the Bhikkhuni, or if they receive food from someone else, or if the householder's wealth increases after the Householder's offering, there is no offense.)
The Procedure for Undoing the 'Householder's Karma' (If the householder's wealth increases again, they request the Sangha to undo the 'Householder's Karma', the Sangha should undo it with two announcements. It should be done as follows.)
Elder sisters
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，從僧乞解學家羯磨。若僧時到，僧忍聽，解學家羯磨。白如是。
大姊僧聽！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，從僧乞解學家羯磨。僧今與某居士解學家羯磨。誰諸大姊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(若有比丘尼犯罪，諸比丘尼問言：「汝自知犯罪不耶？」即以餘事報諸比丘尼：「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，當名作余語。」應如是白：)
大姊僧聽！此某甲比丘尼犯罪。諸比丘尼問言：「汝今自知犯罪不耶？」此比丘尼即以餘事報諸比丘尼言：「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，當名某甲比丘尼作余語。白如是。(作是白已，名作余語者。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(若有比丘尼，眾僧立制不得
【現代漢語翻譯】 現代漢語譯本 眾僧聽！在某城中某居士（在家信徒）家，夫婦二人皈依佛法，成為佛弟子，樂善好施，以致財物耗盡。僧團先前為他們做了『學家羯磨』（Hojjaka-kamma，一種保護性儀式，允許信徒減少佈施）。現在他們的財物又變得充裕，所以向僧團請求解除『學家羯磨』。如果僧團認為時機已到，請僧團慈悲聽取，解除『學家羯磨』。稟白完畢。 大姊僧團聽！在某城中某居士（在家信徒）家，夫婦二人皈依佛法，成為佛弟子，樂善好施，以致財物耗盡。僧團先前為他們做了『學家羯磨』（Hojjaka-kamma，一種保護性儀式，允許信徒減少佈施）。現在他們的財物又變得充裕，所以向僧團請求解除『學家羯磨』。現在僧團要為某居士解除『學家羯磨』。哪位大姊（比丘尼）贊同僧團為某居士解除『學家羯磨』的請保持沉默，哪位不贊同的請說出來。僧團已經贊同為某居士解除『學家羯磨』完畢。僧團贊同，因為保持沉默，此事就這樣決定了。 作余語羯磨法（如果某位比丘尼（Bhikkhuni，女出家人）犯了戒，其他比丘尼問她：『你是否知道自己犯了戒？』她卻用其他事情來回答比丘尼們：『你向誰說？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？』佛陀說：『從今以後，允許稟白之後，稱之為「作余語」。』應該這樣稟白：） 大姊僧團聽！這位某甲比丘尼（Bhikkhuni，女出家人）犯了戒。其他比丘尼問她：『你現在是否知道自己犯了戒？』這位比丘尼就用其他事情來回答比丘尼們說：『你向誰說？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！』如果僧團認為時機已到，請僧團慈悲聽取，稱某甲比丘尼為『作余語』。稟白完畢。（做了這樣的稟白之後，就稱為『作余語』。如果在稟白之前『作余語』，一切都犯『突吉羅』（Dukkata，一種輕罪）；如果稟白之後『作余語』，一切都犯『波逸提』（Pacittiya，一種較重的罪）。） 作觸惱羯磨法（如果某位比丘尼，眾僧規定不得
【English Translation】 English version Sangha, listen! In a certain city, in the house of a certain householder (lay devotee), the husband and wife have gained faith, become disciples of the Buddha, and are fond of giving. Their wealth was exhausted, and the Sangha previously performed the 'Hojjaka-kamma' (a protective rite allowing devotees to reduce giving) for them. Now their wealth has increased again, so they are requesting the Sangha to revoke the 'Hojjaka-kamma'. If the Sangha deems it the right time, may the Sangha kindly listen and revoke the 'Hojjaka-kamma'. This is the announcement. Venerable Sisters, listen! In a certain city, in the house of a certain householder (lay devotee), the husband and wife have gained faith, become disciples of the Buddha, and are fond of giving. Their wealth was exhausted, and the Sangha previously performed the 'Hojjaka-kamma' (a protective rite allowing devotees to reduce giving) for them. Now their wealth has increased again, so they are requesting the Sangha to revoke the 'Hojjaka-kamma'. Now the Sangha will revoke the 'Hojjaka-kamma' for the certain householder. Whoever among the Venerable Sisters approves of the Sangha revoking the 'Hojjaka-kamma' for the certain householder, let her be silent; whoever does not approve, let her speak. The Sangha has approved the revocation of the 'Hojjaka-kamma' for the certain householder. The Sangha approves, because of the silence; thus, this matter is decided. The procedure for the 'Making Evasive Remarks' Kamma (If a certain Bhikkhuni (female monastic) has committed an offense, and the other Bhikkhunis ask her: 'Do you know that you have committed an offense?' And she answers the Bhikkhunis with other matters: 'To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me? Or to whom? Who committed the offense? From where did the offense arise? I do not see an offense! Why do you say I have committed an offense?' The Buddha said: 'From now on, after announcing it, it should be called 'Making Evasive Remarks'.' It should be announced thus:) Venerable Sisters, listen! This certain Bhikkhuni (female monastic) has committed an offense. The other Bhikkhunis ask her: 'Do you now know that you have committed an offense?' This Bhikkhuni then answers the Bhikkhunis with other matters, saying: 'To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me? Or to someone else? Who committed the offense? From where did the offense arise? I do not see an offense!' If the Sangha deems it the right time, may the Sangha kindly listen and designate the certain Bhikkhuni as 'Making Evasive Remarks'. This is the announcement. (After making this announcement, it is called 'Making Evasive Remarks'. If she makes evasive remarks before the announcement, everything is a 'Dukkata' (minor offense); if she makes evasive remarks after the announcement, everything is a 'Pacittiya' (more serious offense).) The procedure for the 'Making Annoyance' Kamma (If a certain Bhikkhuni, the Sangha has established a rule that she may not
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。佛言：「聽僧與此比丘尼作單白羯磨，名作觸惱。」作如是白：)
大姊僧聽！此某甲比丘尼，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，制某甲比丘尼，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(若有比丘尼，惡性不受諫語，多犯眾罪。余比丘尼語言：「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，即合所繫韁杙棄之；汝比丘尼不自見罪，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(若有比丘尼，惡性犯戒，復不受諫者，作默擯治。應如是作。)
一切比丘尼默擯不與語，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。
不禮比丘法(時六群比丘、沙彌，來至比丘尼住處，共六群比丘
【現代漢語翻譯】 現代漢語譯本：說完這些話后，她便開始觸惱眾僧：叫她來她不來，不叫她來她偏來；應該起立的時候她不起立，不應該起立的時候她偏起立；應該說話的時候她不說，不應該說話的時候她偏說。佛說：『允許僧團對此比丘尼（bhikkhuni，女性出家人）進行單白羯磨（kamma，業），名為觸惱。』像這樣宣告： 『大姊僧團請聽！這位某甲比丘尼，說完那些話后，便開始觸惱眾僧：叫她來她不來，不叫她來她偏來；應該起立的時候她不起立，不應該起立的時候她偏起立；應該說話的時候她不說，不應該說話的時候她偏說。如果僧團認為時機已到，僧團容忍，制裁某甲比丘尼，名為觸惱。』宣告如上。（如此宣告后，名為觸惱僧團。在宣告前觸惱僧團的，一切都犯突吉羅（dukkhata，惡作罪）；如果宣告后觸惱僧團的，一切都犯波逸提（pacittiya，墮罪）。） 惡馬治法（如果有個比丘尼，惡性不接受勸諫，多次犯下眾罪。其他比丘尼問她：『你犯罪了，看見了嗎？』她回答說：『沒看見。』僧團應該捨棄她，不再過問，這樣對她說：） 『你現在不承認有罪，你所去的地方，他們也會指出你的罪過，為你制定自言，不允許你作阿㝹婆陀（anubaddha，隨順），不允許你舉行布薩（uposatha，齋戒）和自恣（pavāraṇā，解夏）。就像馴馬師，惡馬難以馴服，就將繫馬的韁繩和木樁一起丟棄；你這位比丘尼不自己承認罪過，也像這樣，一切都捨棄你。你所去的地方，甚至不允許你舉行布薩和自恣。（這個人不應該請求聽聞，這就是聽聞。）』 梵罰治法（如果有個比丘尼，惡性犯戒，又不接受勸諫的，就進行默擯的懲罰。應該這樣做：） 一切比丘尼都默擯她，不與她說話，這就是梵罰的懲罰。（如果她仍然不悔改）就把她帶到大眾中，大家一起呵斥她，讓她離開，不要與她說戒，也不要讓她參與法會事務。 不禮比丘法（當時六群比丘（chabbaggiya bhikkhu，六個一夥的比丘）、沙彌（sāmaṇera，小沙彌），來到比丘尼住處，與六群比丘
【English Translation】 English version: Having spoken these words, she then began to annoy the Sangha (community of monks and nuns): when called, she would not come; when not called, she would come anyway; when she should stand up, she would not; when she should not stand up, she would stand up anyway; when she should speak, she would not; when she should not speak, she would speak anyway. The Buddha said, 'Allow the Sangha to perform a single motion (ñatti-kamma) against this bhikkhuni (female monastic), called 'annoyance'.' Make such a proclamation: 'Venerable Sangha, please listen! This bhikkhuni named so-and-so, having spoken those words, then began to annoy the Sangha: when called, she would not come; when not called, she would come anyway; when she should stand up, she would not; when she should not stand up, she would stand up anyway; when she should speak, she would not; when she should not speak, she would speak anyway. If the Sangha deems it the right time, may the Sangha tolerate the sanctioning of this bhikkhuni named so-and-so, called 'annoyance'.' The proclamation is thus. (Having proclaimed thus, it is called 'annoying the Sangha'. Before the proclamation, annoying the Sangha incurs a dukkata (wrongdoing) offense in all cases; if after the proclamation, annoying the Sangha incurs a pacittiya (expiation) offense in all cases.) The Method of Dealing with a Bad Horse (If there is a bhikkhuni who is of bad character, does not accept admonishment, and frequently commits offenses, other bhikkhunis say to her, 'Have you seen that you have committed an offense?' She replies, 'I have not seen it.' The Sangha should abandon her and not ask further, saying to her thus:) 'Now you do not see your offense; wherever you go, they will point out your offense, establish self-declaration for you, not allow you to perform anubaddha (following), not allow you to perform uposatha (observance day) and pavāraṇā (invitation). Just like a horse trainer, if a bad horse is difficult to train, he immediately discards the tether and stake to which it is tied; this bhikkhuni who does not see her own offense is also like that, she is abandoned in all respects. Wherever you go, they will not even allow you to perform uposatha and pavāraṇā. (This person should not request to listen; this is listening.)' The Method of Dealing with Brahmadaṇḍa (If there is a bhikkhuni who is of bad character, violates the precepts, and does not accept admonishment, then the punishment of silence should be imposed. It should be done thus:) All the bhikkhunis should impose silence on her, not speak to her; this is the punishment of Brahmadaṇḍa (spiritual penalty). (If she still does not change) take her into the assembly, and everyone should rebuke her and make her leave, do not recite the precepts to her, and do not let her participate in Dharma assemblies. The Rule of Not Respecting Bhikkhus (At that time, the group-of-six bhikkhus (chabbaggiya bhikkhu, a group of six monks known for their misbehavior) and sāmaṇeras (novice monks) came to the place where the bhikkhunis resided, together with the group-of-six bhikkhus
尼、式叉摩那、沙彌尼共住，更相調弄，或共唄、或共哭、共戲笑，亂諸坐禪比丘尼。佛聽喚來謫罰。若不改者，應為彼沙彌和尚、阿阇梨作不禮羯磨。此作及解，文如律明。)
與白衣家作覆缽羯磨法(律言：白衣家有五法，不應與作覆缽：不孝順父、不孝順母、不敬沙門、不敬婆羅門、不供事比丘尼。有五法應作，即反上是。復有十法，眾僧應與作覆缽：罵謗比丘尼、為比丘尼作損減、作無利益、方便令無住處、斗亂比丘尼、于比丘尼前說佛法僧惡、以無根不凈法謗比丘尼、若犯比丘尼。如是九八七六五四三二一，與作覆缽法。應如是與。)
大姊僧聽！此某甲，某甲比丘尼清凈，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。
大姊僧聽！此某甲，某甲比丘尼清凈，而以無根波羅夷法謗；今僧為作覆缽不相往來。誰諸大姊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。
差比丘尼使告白衣法(律言：應白二差一比丘尼為使，告彼令知。其使比丘尼應具八德。八德及差，廣如律明。此使比丘尼往至彼家，不應受床坐飲食供養等具，應語云：)
今僧為汝作覆缽不相往來。(彼若不
【現代漢語翻譯】 現代漢語譯本： 尼（尼姑）、式叉摩那（學戒女）、沙彌尼（小比丘尼）住在一起，互相調戲，或者一起唱誦、一起哭泣、一起嬉笑，擾亂那些坐禪的比丘尼（女比丘）。佛陀允許把她們叫來責罰。如果不改正，應該為那些沙彌尼的和尚（親教師）、阿阇梨（軌範師）作不禮羯磨（不敬儀式）。此羯磨的作法和解除，條文如律中詳細說明。 為白衣家作覆缽羯磨法（律中說：白衣家有五種情況，不應為他們作覆缽羯磨：不孝順父親、不孝順母親、不尊敬沙門（出家僧人）、不尊敬婆羅門（祭司）、不供養比丘尼。有五種情況應作覆缽羯磨，即與上述相反。又有十種情況，眾僧應為他們作覆缽羯磨：謾罵誹謗比丘尼、為比丘尼帶來損害、帶來無利益、想方設法使比丘尼沒有住處、挑撥比丘尼之間的爭鬥、在比丘尼面前說佛法僧的壞話、用沒有根據的波羅夷法（斷頭罪）誹謗比丘尼、侵犯比丘尼。像這樣九、八、七、六、五、四、三、二、一（種情況），都應為他們作覆缽法。應該這樣作：） 大姊僧聽！這位某甲，誹謗某甲比丘尼清凈，卻用沒有根據的波羅夷法誹謗。如果僧團時間已到，僧團容忍聽取，僧團現在為此某甲作覆缽不相往來。稟白如上。 大姊僧聽！這位某甲，誹謗某甲比丘尼清凈，卻用沒有根據的波羅夷法誹謗；現在僧團為她作覆缽不相往來。哪位大姊容忍僧團為某甲作覆缽不相往來就默然，誰不容忍就說出來。僧團已經容忍為某甲作覆缽不相往來完畢。僧團容忍，因為默然的緣故，這件事就這樣成立。 派遣比丘尼作為使者告知白衣的方法（律中說：應該通過白二羯磨（兩次表決）派遣一位比丘尼作為使者，告知他們。這位使者比丘尼應該具備八種德行。八種德行以及派遣的方法，詳細如律中所說。這位使者比丘尼前往他們家，不應該接受床座、飲食供養等物品，應該這樣說：） 現在僧團為你們作覆缽不相往來。（他們如果
【English Translation】 English version: When Bhikshunis (nuns), Shikshamanas (probationary nuns), and Shramaneris (novice nuns) live together, they tease each other, or chant together, or cry together, or play and laugh together, disturbing the meditating Bhikshunis (fully ordained nuns). The Buddha allows them to be summoned and reprimanded. If they do not change, a 'no-respect' Karma (ceremony) should be performed for those Shramaneris' Upadhyayas (preceptors) and Acharyas (teachers). The procedure for performing and undoing this Karma is detailed in the Vinaya. The procedure for performing the 'overturning the bowl' Karma for lay families (The Vinaya states: There are five situations where the 'overturning the bowl' should not be performed for a lay family: not being filial to their father, not being filial to their mother, not respecting Shramanas (monastics), not respecting Brahmins (priests), and not supporting Bhikshunis. There are five situations where it should be performed, which are the opposite of the above. There are also ten situations where the Sangha (community) should perform the 'overturning the bowl': cursing and slandering Bhikshunis, causing harm to Bhikshunis, causing no benefit, devising ways to make Bhikshunis have no place to live, causing disputes among Bhikshunis, speaking ill of the Buddha, Dharma, and Sangha in front of Bhikshunis, slandering Bhikshunis with unfounded Parajika (defeat) offenses, violating Bhikshunis. In cases like nine, eight, seven, six, five, four, three, two, or one (of these situations), the 'overturning the bowl' should be performed. It should be performed as follows:) Listen, Venerable Sangha! This person, so-and-so, slanders the pure Bhikshuni so-and-so with an unfounded Parajika offense. If the Sangha is ready, may the Sangha listen. The Sangha is now performing the 'overturning the bowl' and non-interaction for this person. This is the announcement. Listen, Venerable Sangha! This person, so-and-so, slanders the pure Bhikshuni so-and-so with an unfounded Parajika offense; now the Sangha is performing the 'overturning the bowl' and non-interaction for her. Whoever among the Venerable Sisters approves of the Sangha performing the 'overturning the bowl' and non-interaction for so-and-so, let them be silent; whoever does not approve, let them speak. The Sangha has completed the 'overturning the bowl' and non-interaction for so-and-so. The Sangha approves, because of the silence, this matter is thus established. The method for dispatching a Bhikshuni as a messenger to inform laypeople (The Vinaya states: A Bhikshuni should be dispatched as a messenger through a 'motion and second motion' (formal procedure), to inform them. This messenger Bhikshuni should possess eight virtues. The eight virtues and the dispatching procedure are detailed in the Vinaya. This messenger Bhikshuni, upon arriving at their house, should not accept beds, seats, food offerings, or other items. She should say:) Now the Sangha is performing the 'overturning the bowl' and non-interaction for you. (If they do not
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。文如律爾。)◎
尼羯磨卷中 大正藏第 40 冊 No. 1810 尼羯磨
尼羯磨卷下(出《四分律》)
西太原寺沙門懷素集◎
設諫篇第十四
諫隨順被舉比丘法(時闡陀比丘，比丘僧中為作舉，如法、如律、如佛所教，不順從，不懺悔，僧未與作共住。時有比丘尼名尉次，往返承事闡陀比丘。佛言：「聽僧與尉次比丘尼作呵諫白四羯磨。」諸比丘尼語此比丘尼言：)
此比丘，僧與作舉，如法、如律、如佛所教，不順從，不懺悔，僧未與作共住。汝莫隨順，可舍此事，莫為僧所舉，更犯重罪。(若隨語者善，若不隨語者)當作白。(白已，復應語言：)妹當知，我已白，余有羯磨在。汝舍此事，莫為僧所舉，更犯重罪。(若隨語者善，若不隨語者)當作初羯磨。(作初羯磨已，當語言：)妹！我已與汝作白初羯磨，余有二羯磨在。汝可舍此事，莫為僧所舉，更犯重罪。(若隨語者善，若不隨語者)當作第二羯磨。(作第二羯磨已，當復語言：)妹知不！我已作白二羯磨，余有一羯磨在。
【現代漢語翻譯】 現代漢語譯本： 解覆缽（解除覆缽羯磨），應當廣為宣說。如果那人說：『用什麼方法才能解除加在我身上的覆缽羯磨，恢復與僧團的交往？』執行者應該告訴他說：『你應該去向僧眾懺悔。』如果他懺悔，順從僧眾，不敢違逆，向僧眾請求解除覆缽羯磨，恢復交往，僧眾就應該為他解除。程式如律中所說。
《尼羯磨》卷中 大正藏第40冊 No. 1810 《尼羯磨》
《尼羯磨》卷下（出自《四分律》）
西太原寺沙門懷素 輯
設諫篇第十四
諫隨順被舉比丘法（當時闡陀比丘（Chanda Bhikkhu），在比丘僧團中被執行了舉罪羯磨，如法、如律、如佛所教導，但他不順從，不懺悔，僧團沒有與他作共住羯磨。當時有一位比丘尼名叫尉次（Uttara），往返承事闡陀比丘（Chanda Bhikkhu）。佛陀說：『允許僧團對比丘尼尉次（Uttara）作呵諫白四羯磨。』眾比丘尼對比丘尼尉次（Uttara）說：）
『這位比丘，僧團對他執行了舉罪羯磨，如法、如律、如佛所教導，他不順從，不懺悔，僧團沒有與他作共住羯磨。你不要隨順他，應該捨棄這件事，不要被僧團舉罪，更犯下重罪。』（如果她聽從勸告就好，如果不聽從勸告）應當作白（告知）。（告知后，又應該說：）『師妹應當知道，我已經告知了，還有羯磨在。你捨棄這件事，不要被僧團舉罪，更犯下重罪。』（如果她聽從勸告就好，如果不聽從勸告）應當作初羯磨。（作初羯磨后，應當說：）『師妹！我已經為你作了白初羯磨，還有二個羯磨在。你可捨棄這件事，不要被僧團舉罪，更犯下重罪。』（如果她聽從勸告就好，如果不聽從勸告）應當作第二羯磨。（作第二羯磨后，應當再說：）『師妹知道嗎！我已經作了白二羯磨，還有一個羯磨在。
【English Translation】 English version: 'The lifting of the Ukkhepaniya-kamma (reversal of the overturning bowl punishment) should be widely proclaimed. If that person says, 'What means are there to lift the Ukkhepaniya-kamma imposed upon me and restore interaction with the Sangha?' The executor should tell him, 'You should go and confess to the Sangha.' If he confesses, complies with the Sangha, dares not disobey, and requests the Sangha to lift the Ukkhepaniya-kamma and restore interaction, the Sangha should lift it for him. The procedure is as stated in the Vinaya.
Nikkhepa-kamma, Middle Volume Taisho Tripitaka, Volume 40, No. 1810, Nikkhepa-kamma
Nikkhepa-kamma, Lower Volume (Extracted from the Four-Part Vinaya)
Compiled by Shramana Huaishu of Xitaiyuan Temple
Chapter Fourteen: On Admonishment
The method of admonishing a Bhikkhu who follows an accused Bhikkhu (At that time, the Bhikkhu Chanda (Chanda Bhikkhu) was subjected to Ukhkhepaniya-kamma by the Bhikkhu Sangha, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, but he did not comply, did not confess, and the Sangha did not perform the joint residence Kamma with him. At that time, there was a Bhikkhuni named Uttara (Uttara), who went back and forth serving the Bhikkhu Chanda (Chanda Bhikkhu). The Buddha said, 'The Sangha is permitted to perform the white four-Kamma of admonishment for the Bhikkhuni Uttara (Uttara).' The Bhikkhunis said to this Bhikkhuni Uttara (Uttara):)
'This Bhikkhu has been subjected to Ukhkhepaniya-kamma by the Sangha, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, but he does not comply, does not confess, and the Sangha has not performed the joint residence Kamma with him. You should not follow him, you should abandon this matter, do not be subjected to Ukhkhepaniya-kamma by the Sangha, and commit a more serious offense.' (If she follows the advice, that is good; if she does not follow the advice) a white announcement should be made. (After the announcement, it should be said again:) 'Sister, you should know that I have already made the announcement, and there are still Kammas to be done. You should abandon this matter, do not be subjected to Ukhkhepaniya-kamma by the Sangha, and commit a more serious offense.' (If she follows the advice, that is good; if she does not follow the advice) the first Kamma should be performed. (After performing the first Kamma, it should be said:) 'Sister! I have already performed the first white Kamma for you, and there are still two Kammas to be done. You can abandon this matter, do not be subjected to Ukhkhepaniya-kamma by the Sangha, and commit a more serious offense.' (If she follows the advice, that is good; if she does not follow the advice) the second Kamma should be performed. (After performing the second Kamma, it should be said again:) 'Sister, do you know! I have already performed the second white Kamma, and there is still one Kamma to be done.'
汝舍此事，莫為僧所舉，更犯重罪。(若隨語者善，若不隨語者)作第三羯磨。(作第三羯磨竟，波羅夷。白二羯磨竟，舍者，三偷蘭遮。白一羯磨竟，舍者，二偷蘭遮。白竟，舍者，一偷蘭遮。若作白未竟，舍者，突吉羅。若未白前，隨順所舉比丘，一切突吉羅。羯磨法體，具如律明也。)
諫破僧法(若比丘尼方便欲破和合僧，受破僧法，堅持不捨。彼比丘尼當諫此比丘尼言：)
大姊！莫方便欲破和合僧，莫受破僧法，堅持不捨。大姊！當與僧和合，歡喜不諍，同一水乳，于佛法中有增益安樂住。大姊！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、婆羅門等，若余方比丘尼聞知其人，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：)大姊！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：)大姊！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：)大姊！我已作白二羯磨竟，余有一羯磨在
【現代漢語翻譯】 現代漢語譯本： 你如果放棄此事，就不會被僧團舉行羯磨（Karma，佛教儀式），也不會再犯重罪。（如果聽從勸告是好的，如果不聽從勸告）就進行第三次羯磨。（完成第三次羯磨后，犯波羅夷罪（Pārājika，最嚴重的罪）。完成白二羯磨后，如果放棄，犯三偷蘭遮罪（sthūlātyaya，第二嚴重的罪）。完成白一羯磨后，如果放棄，犯二偷蘭遮罪。完成白后，如果放棄，犯一偷蘭遮罪。如果進行白但未完成就放棄，犯突吉羅罪（duḥkṛta，輕罪）。如果在未進行白之前，隨順被舉罪的比丘，所有人都犯突吉羅罪。羯磨法的具體內容，詳細記載在戒律中。）
勸諫破壞僧團的行為（如果有比丘尼想要破壞和合的僧團，接受了破壞僧團的邪法，並且堅持不放棄。那麼比丘尼應當勸諫這位比丘尼說：）
『大姐！不要想方設法破壞和合的僧團，不要接受破壞僧團的邪法，並且堅持不放棄。大姐！應當與僧團和合，歡喜而不爭鬥，像水和乳一樣融合，在佛法中增長利益，安樂地居住。大姐！可以放棄此事，不要讓僧團對你進行呵責和勸諫，而犯下重罪。』（如果聽從勸告是好的，如果不聽從勸告）再讓比丘、比丘尼、優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士）、或者國王、大臣、各種不同的外道沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）等，或者其他地方的比丘尼聽到這件事，相信勸告的人，應當前來。（如果聽從勸告是好的，如果不聽從勸告）應當進行白。（進行白之後，應當再次勸告：）『大姐！我已經進行白了，還有羯磨在後面。你現在可以放棄此事，不要讓僧團為你進行羯磨，再犯重罪。』（如果聽從勸告是好的，如果不聽從勸告）應當進行第一次羯磨。（完成第一次羯磨后，應當再次勸告：）『大姐！我已經完成白和第一次羯磨了，還有兩次羯磨在後面。你可以放棄此事，不要讓僧團再為你進行羯磨，而犯重罪。』（如果聽從勸告是好的，如果不聽從勸告）應當進行第二次羯磨。（完成第二次羯磨后，應當再次勸告說：）『大姐！我已經完成白和兩次羯磨了，還有一次羯磨在後面。
【English Translation】 English version: If you relinquish this matter, you will not be subject to Saṅgha's (community of monks) Karma (formal act of the monastic community), and you will not commit further grave offenses. (If one follows the advice, it is good; if one does not follow the advice) then the third Karma should be performed. (After completing the third Karma, one commits a Pārājika (defeat; expulsion) offense. After completing the announcement and second Karma, if one relinquishes, one commits a sthūlātyaya (serious offense). After completing the announcement and first Karma, if one relinquishes, one commits two sthūlātyaya offenses. After completing the announcement, if one relinquishes, one commits one sthūlātyaya offense. If one relinquishes after making the announcement but before completing it, one commits a duḥkṛta (wrongdoing) offense. If, before the announcement, one supports the accused Bhikṣu (monk), all commit duḥkṛta offenses. The specifics of the Karma procedure are detailed in the Vinaya (monastic rules).)
Admonishing the Act of Dividing the Saṅgha (If a Bhikṣuṇī (nun) intends to divide the harmonious Saṅgha, accepts the doctrine of dividing the Saṅgha, and persists in not abandoning it, that Bhikṣuṇī should admonish this Bhikṣuṇī, saying:)
'Sister! Do not try to divide the harmonious Saṅgha, do not accept the doctrine of dividing the Saṅgha, and persist in not abandoning it. Sister! You should be in harmony with the Saṅgha, joyful and without contention, united like water and milk, increasing benefit in the Buddha's Dharma (teachings) and dwelling in peace. Sister! You can abandon this matter, lest the Saṅgha rebuke and admonish you, and you commit a grave offense.' (If one follows the advice, it is good; if one does not follow the advice) then Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), Upāsikās (female lay devotees), or kings, ministers, various non-Buddhist Śrāmaṇas (ascetics), Brāhmaṇas (priests), etc., or Bhikṣuṇīs from other places who hear of this matter and believe the advice, should come. (If one follows the advice, it is good; if one does not follow the advice) an announcement should be made. (After making the announcement, one should seek again:) 'Sister! I have made the announcement, and there are still Karmas to follow. You can now abandon this matter, lest the Saṅgha perform Karma for you, and you commit a further grave offense.' (If one follows the advice, it is good; if one does not follow the advice) the first Karma should be performed. (After performing the first Karma, one should seek again:) 'Sister! I have completed the announcement and the first Karma, and there are two more Karmas to follow. You can abandon this matter, lest the Saṅgha perform further Karma for you, and you commit a grave offense.' (If one follows the advice, it is good; if one does not follow the advice) the second Karma should be performed. (After completing the second Karma, one should seek again, saying:) 'Sister! I have completed the announcement and the second Karma, and there is one more Karma to follow.'
。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，具如律明。)
諫破僧助伴法(僧眾諫彼破僧比丘尼時，復有非法群黨比丘尼，一、二、三、眾多，語諸比丘尼言：「大姊！莫諫此比丘尼，此比丘尼是法語比丘尼、律語比丘尼；此比丘尼所說，我等忍可。」諸比丘尼應語言：)
汝莫作是語，言：「此比丘尼是法語比丘尼、律語比丘尼；此比丘尼所說，我等忍可。」而此比丘尼非法語比丘尼、非律語比丘尼。汝等莫壞和合僧，當助和合僧。大姊！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(若有比丘尼行惡行，污他家，見聞皆具。僧作擯法，便謗僧言：「諸比丘尼有愛、有恚、有怖、有癡，有如是同罪比丘尼，有驅者、有不驅者。」諸比丘尼應語彼言：)
大姊！污他家亦見亦聞，行惡行亦見亦聞。大姊！污他家，行惡行，舍此事，莫為僧所呵，更犯重罪。(若隨語者善；若
【現代漢語翻譯】 現代漢語譯本：你應該放棄這件事，不要讓僧團再為你舉行羯磨（karma，佛教術語，指行為、行動），否則會犯下重罪。（如果能放棄是最好的，如果不能放棄）就為她說第三次羯磨。（說完第三次羯磨，僧伽婆尸沙（Sanghavasesa，僧殘，佛教戒律中的一種罪名）。做完白二羯磨后，如果放棄，則犯三偷蘭遮（sthulatyaya，粗罪，佛教戒律中的一種罪名）。做完白一羯磨后，如果放棄，則犯二偷蘭遮。做完白后，如果放棄，則犯一偷蘭遮。如果在第一次白未完成前放棄，則犯突吉羅（duskrta，惡作，佛教戒律中的一種輕罪）。如果一切白都未開始前，就想方設法破壞和合僧團，接受破壞和合僧團的教法，並且堅持不放棄，則犯一切突吉羅。羯磨的詳細規則，都如戒律中所說明。）
勸諫破壞僧團的助伴法（當僧團勸諫那些破壞僧團的比丘尼時，又有一些非法的黨羽比丘尼，一、二、三、眾多，對其他比丘尼說：『大姐！不要勸諫這位比丘尼，這位比丘尼是說法語的比丘尼、說律語的比丘尼；這位比丘尼所說的，我們認可。』其他比丘尼應該這樣說：）
『你們不要這樣說，說：「這位比丘尼是說法語的比丘尼、說律語的比丘尼；這位比丘尼所說的，我們認可。」而這位比丘尼不是說法語的比丘尼、不是說律語的比丘尼。你們不要破壞和合僧團，應當幫助和合僧團。大姐！與僧團和合，歡喜不爭等。』如前。（羯磨的詳細規則，也如戒律中所說明。）
勸諫被擯斥而誹謗僧團的法（如果有個比丘尼行為惡劣，玷污他人家庭，有見證和傳聞。僧團要執行擯斥法，她就誹謗僧團說：『那些比丘尼有愛、有恨、有害怕、有愚癡，有像我一樣犯同樣罪的比丘尼，有的被驅逐，有的不被驅逐。』其他比丘尼應該對她說：）
『大姐！你玷污他人家庭，有見證也有傳聞，行為惡劣，有見證也有傳聞。大姐！你玷污他人家庭，行為惡劣，放棄這件事，不要被僧團所呵責，否則會犯下更重的罪。』（如果聽從勸告是最好的；如果
【English Translation】 English version: You should abandon this matter, and do not let the Sangha (community of monks or nuns) perform a karma (action, deed) for you again, otherwise you will commit a grave offense. (If you can abandon it, that is good; if you cannot abandon it,) then speak the third karma to her. (After speaking the third karma, Sanghavasesa (a type of serious offense requiring a formal meeting of the Sangha for penance). After completing the white second karma, if she abandons it, she commits three sthulatyaya (a serious offense). After completing the white first karma, if she abandons it, she commits two sthulatyaya. After completing the white, if she abandons it, she commits one sthulatyaya. If she abandons it before the first white is completed, she commits a duskrta (a minor offense). If, before any white has begun, she devises means to break the harmonious Sangha, accepts the teachings of breaking the harmonious Sangha, and persists in not abandoning them, she commits all duskrta. The detailed rules of karma are as explained in the Vinaya (monastic rules).)
Admonishing the Aiders and Abettors of Breaking the Sangha (When the Sangha admonishes those Bhikkhunis (female monks) who are breaking the Sangha, there are also some unlawful partisan Bhikkhunis, one, two, three, or many, who say to the other Bhikkhunis: 'Sisters! Do not admonish this Bhikkhuni, this Bhikkhuni speaks the Dharma (teachings of the Buddha), this Bhikkhuni speaks the Vinaya; what this Bhikkhuni says, we approve.' The other Bhikkhunis should say:)
'You should not say, "This Bhikkhuni speaks the Dharma, this Bhikkhuni speaks the Vinaya; what this Bhikkhuni says, we approve." For this Bhikkhuni does not speak the Dharma, nor does she speak the Vinaya. You should not break the harmonious Sangha, you should help the harmonious Sangha. Sisters! Be in harmony with the Sangha, be joyful, without contention, etc.' As before. (The detailed rules of karma are also as explained in the Vinaya.)
Admonishing the One Who Has Been Expelled and Slanders the Sangha (If there is a Bhikkhuni who behaves badly, defiles another's family, and there is both witnessing and hearsay. The Sangha is about to carry out the expulsion, and she slanders the Sangha, saying: 'Those Bhikkhunis have love, have hatred, have fear, have delusion; there are Bhikkhunis who have committed the same offenses as I have, some are expelled, and some are not expelled.' The other Bhikkhunis should say to her:)
'Sister! You have defiled another's family, there is both witnessing and hearsay, you have behaved badly, there is both witnessing and hearsay. Sister! You have defiled another's family, you have behaved badly, abandon this matter, do not be reproached by the Sangha, otherwise you will commit a more serious offense.' (If she listens to the advice, that is best; if
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(若有比丘尼惡性不受人語，諸比丘尼以戒律如法教受，自身作不可共語，語諸比丘尼言：「大姊！莫語我若好、若惡，我亦不語諸大姊若好、若惡。大姊止！不須諫我。」彼比丘尼諫此比丘尼言：)
大姊！莫自作不可共語，當作可共語。大姊如法諫諸比丘尼，諸比丘尼亦當如法諫大姊。如是佛弟子眾，得增益展轉相教，展轉相諫，展轉懺悔。大姊！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，亦如律明爾。)
諫習近住法(時有二比丘尼，一名蘇摩，二名婆頗夷，常相近住，共作惡行，惡聲流佈，展轉共相覆罪。余比丘尼語言：「大姊！汝等二人莫相近，共作惡行，惡聲流佈，展轉共相覆罪。汝等若不相親近，共作惡行，惡聲流佈，展轉共相覆罪者，于佛法中，有增益安樂住。」而彼猶故不改。佛言：「聽僧與作呵諫，舍此事故，白四羯磨。」余比丘尼諫此比丘尼言：)
大姊！汝等莫共相近，共作惡行，惡聲流佈，共相覆罪。汝等若不相親近，共作惡行，惡聲流佈，于佛法中，得增益安樂住。汝等宜舍此事，勿為僧所呵，更犯重罪。(若隨語者善；若不隨語者
【現代漢語翻譯】 現代漢語譯本： 不聽勸告的人，乃至勸說到第三次，如上文所說。（白四法羯磨的程式，也如戒律中所說明。）
諫止惡性不受教誡的戒條（如果有個比丘尼生性頑劣，不接受別人的勸告，其他比丘尼用戒律如法地教導她，她卻自行宣佈不與人交往，並對比丘尼們說：『各位師姐！不要跟我說好話或壞話，我也不會跟你們說好話或壞話。各位師姐請住口！不需要勸告我。』其他比丘尼勸告這位比丘尼說：）
『師姐！不要自己宣佈不與人交往，應當與人交往。師姐如法地勸告其他比丘尼，其他比丘尼也應當如法地勸告師姐。這樣佛的弟子們，才能增進彼此的益處，互相教導，互相勸誡，互相懺悔。師姐！應該捨棄這件事，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，乃至勸說到第三次，如上文所說。白四法羯磨的程式，也如戒律中所說明。）
諫止習慣性親近居住的戒條（當時有兩個比丘尼，一個叫蘇摩（Soma），一個叫婆頗夷（Bhappiya），經常住在一起，一起做壞事，壞名聲流傳開來，互相包庇罪行。其他比丘尼對她們說：『師姐！你們兩個人不要住在一起，一起做壞事，壞名聲流傳開來，互相包庇罪行。你們如果不親近，不做壞事，壞名聲不流傳，互相不包庇罪行，在佛法中，就能增進益處，安樂地居住。』但是她們仍然不改變。佛說：『允許僧團呵責勸誡她們，捨棄這件事，用白四羯磨。』其他比丘尼勸告這兩位比丘尼說：）
『師姐！你們不要住在一起，一起做壞事，壞名聲流傳開來，互相包庇罪行。你們如果不親近，不做壞事，壞名聲不流傳，在佛法中，就能增進益處，安樂地居住。你們應該捨棄這件事，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
【English Translation】 English version: Those who do not follow advice, even if advised for the third time, should be treated as above. (The procedure for the 'White Four Acts' (白四法) is also as explained in the Vinaya.)
Admonishing against unteachable behavior (If there is a Bhikkhuni (比丘尼, female monastic) who is of a wicked nature and does not accept the words of others, the other Bhikkhunis teach her according to the Dharma and Vinaya (戒律, monastic rules). However, she declares herself unapproachable and says to the other Bhikkhunis: 'Sisters! Do not speak to me of good or evil, and I will not speak to you of good or evil. Sisters, stop! There is no need to admonish me.' The other Bhikkhunis admonish this Bhikkhuni, saying:)
'Sister! Do not declare yourself unapproachable; you should be approachable. Sister, you should admonish the other Bhikkhunis according to the Dharma, and the other Bhikkhunis should also admonish you according to the Dharma. In this way, the disciples of the Buddha can increase their mutual benefit, teach each other, admonish each other, and confess to each other. Sister! You should abandon this matter, lest you be reproached by the Sangha (僧團, monastic community) and commit a more serious offense.' (If she follows the advice, that is good; if she does not follow the advice, even if advised for the third time, it should be treated as above. The procedure for the 'White Four Acts' is also as explained in the Vinaya.)
Admonishing against the practice of close dwelling (At that time, there were two Bhikkhunis, one named Soma (蘇摩), and the other named Bhappiya (婆頗夷), who often lived together, engaging in evil deeds, causing a bad reputation to spread, and mutually concealing their offenses. The other Bhikkhunis said to them: 'Sisters! You two should not live together, engaging in evil deeds, causing a bad reputation to spread, and mutually concealing your offenses. If you do not live closely together, and do not engage in evil deeds, and a bad reputation does not spread, and you do not mutually conceal your offenses, then in the Buddha's Dharma, there will be increased benefit and peaceful dwelling.' But they still did not change. The Buddha said: 'Allow the Sangha to admonish and rebuke them, to abandon this matter, using the 'White Four Karmas' (白四羯磨, formal acts of the Sangha).' The other Bhikkhunis admonished these two Bhikkhunis, saying:)
'Sisters! You should not live together, engaging in evil deeds, causing a bad reputation to spread, and mutually concealing your offenses. If you do not live closely together, and do not engage in evil deeds, and a bad reputation does not spread, then in the Buddha's Dharma, there will be increased benefit and peaceful dwelling. You should abandon this matter, lest you be reproached by the Sangha and commit a more serious offense.' (If they follow the advice, that is good; if they do not follow the advice
，乃至與說第三，如上。白四法體，亦如律明。)
諫謗僧勸習近住法(時二習近住比丘尼為僧呵諫已，六群比丘尼等教作如是言：「汝等當共住。何以故？我亦見余比丘尼共住，共相親近，共作惡行，惡聲流佈，共相覆罪。眾僧以恚故，教汝等別住。」佛言：「聽僧與六群比丘尼等，作呵責白四羯磨。」是比丘尼應諫彼比丘尼言：)
大姊！汝莫教余比丘尼言：「汝等莫別住，當共住。我亦見余比丘尼共相親近，共作惡行，惡聲流佈，共相覆罪。僧以恚故，教汝等別住。」今正有此二比丘尼，更無有餘，汝共相親近，共作惡行，惡聲流佈，共相覆罪，若此比丘尼別住者，于佛法有增益安樂住。汝今可舍此事，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。)
諫瞋心舍三寶法(時六群比丘尼趣以一小事，瞋恚不喜，便作是語：「我舍佛、舍法、舍僧，不獨有此沙門釋子，更有餘沙門、婆羅門、修梵行者，我等亦可於彼修梵行。」佛言：「聽僧作呵責，舍此事故，白四羯磨。」是比丘尼諫彼比丘尼言：)
大姊！汝莫趣以一小事瞋恚不喜，便作是語：「我舍佛、舍法、舍僧，不獨有此沙門釋子，更有餘沙門、婆羅門、修梵行者，我等亦可於彼修
【現代漢語翻譯】 現代漢語譯本：乃至勸說到第三次，如上文所述。（白四法羯磨的程式，也如戒律中說明。）
勸諫誹謗僧團勸習近住法（當時有兩位習近住的比丘尼被僧團呵責后，六群比丘尼等人教唆她們說：『你們應當一起住。為什麼呢？我也見過其他比丘尼一起住，互相親近，一起做惡行，惡名流傳，互相包庇罪過。僧團因為嗔恚的緣故，才教你們分開住。』佛陀說：『允許僧團對六群比丘尼等人，進行呵責的白四羯磨。』這位比丘尼應該勸諫那位比丘尼說：）
『大姐！你不要教唆其他比丘尼說：「你們不要分開住，應當一起住。我也見過其他比丘尼互相親近，一起做惡行，惡名流傳，互相包庇罪過。僧團因為嗔恚的緣故，才教你們分開住。」現在只有這兩位比丘尼，沒有其他人了，你們互相親近，一起做惡行，惡名流傳，互相包庇罪過，如果這兩位比丘尼分開住，對於佛法會有增益，能夠安樂地住下去。你現在可以捨棄這件事，不要被僧團呵責，更不要犯下重罪。』（如果聽從勸告就好；如果不聽從勸告，乃至勸說到第三次，如上文所述。白四法羯磨的程式，也如戒律中說明。）
勸諫嗔心捨棄三寶法（當時六群比丘尼因為一件小事，嗔恚不高興，就說這樣的話：『我捨棄佛、捨棄法、捨棄僧，不只有這些沙門釋子，還有其他的沙門、婆羅門、修行梵行的人，我們也可以在他們那裡修行梵行。』佛陀說：『允許僧團進行呵責，捨棄這件事的白四羯磨。』這位比丘尼勸諫那位比丘尼說：）
『大姐！你不要因為一件小事嗔恚不高興，就說這樣的話：「我捨棄佛、捨棄法、捨棄僧，不只有這些沙門釋子，還有其他的沙門、婆羅門、修行梵行的人，我們也可以在他們那裡修
【English Translation】 English version: Even to the third admonition, as above. (The procedure for the Baisa Fati is also as explained in the Vinaya.)
Admonishing against slandering the Sangha and encouraging the practice of living together (At that time, after two Xijin Zhu (practicing proximity) Bhikkhunis were rebuked by the Sangha, the Six Group Bhikkhunis and others taught them, saying: 'You should live together. Why? I have also seen other Bhikkhunis living together, being intimate with each other, doing evil deeds together, evil reputations spreading, and covering up each other's offenses. The Sangha, out of anger, is teaching you to live separately.' The Buddha said: 'Allow the Sangha to perform a Bai Si Karma (formal act of declaration and four procedural steps*) of rebuke for the Six Group Bhikkhunis and others.' This Bhikkhuni should admonish that Bhikkhuni, saying:)
'Elder Sister! Do not teach other Bhikkhunis, saying: "You should not live separately, you should live together. I have also seen other Bhikkhunis being intimate with each other, doing evil deeds together, evil reputations spreading, and covering up each other's offenses. The Sangha, out of anger, is teaching you to live separately." Now there are only these two Bhikkhunis, there are no others. You are intimate with each other, doing evil deeds together, evil reputations spreading, and covering up each other's offenses. If these Bhikkhunis live separately, there will be an increase in the Buddha's Dharma and they will be able to live in peace. You can now abandon this matter, do not be rebuked by the Sangha, and do not commit a more serious offense.' (If she follows the advice, that is good; if she does not follow the advice, even to the third admonition, as above. The procedure for the Bai Si Karma is also as explained in the Vinaya.)
Admonishing against abandoning the Three Jewels due to anger (At that time, the Six Group Bhikkhunis, due to a small matter, became angry and displeased, and then said these words: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha. There are not only these Shramana Shizi (ascetics, disciples of Shakya), there are also other Shramanas (ascetics), Brahmins, and those who practice the Brahma-viharas (divine abodes). We can also practice the Brahma-viharas with them.' The Buddha said: 'Allow the Sangha to perform a Bai Si Karma* of rebuke, abandoning this matter.' This Bhikkhuni admonished that Bhikkhuni, saying:)
'Elder Sister! Do not, due to a small matter, become angry and displeased, and then say these words: "I abandon the Buddha, abandon the Dharma, abandon the Sangha. There are not only these Shramana Shizi, there are also other Shramanas, Brahmins, and those who practice the Brahma-viharas. We can also practice the
梵行。」汝舍此事，莫為僧所呵責，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。)
諫發起四諍謗僧法(時有比丘尼名黑，喜鬥，不善憶持諍事，后遂瞋恚，作是言：「僧有愛、有恚、有怖、有癡。」佛言：「聽僧與黑比丘尼作呵責，舍此事故，白四羯磨。」是比丘尼當諫彼比丘尼言：)
大姊！汝莫喜斗諍，不善憶持諍事，后瞋恚，作是語：「僧有愛、有恚、有怖、有癡。」而僧不愛、不恚、不怖、不癡，汝自有愛、有恚、有怖、有癡。汝今可舍此事，莫為僧所呵責，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(若有比丘尼作如是言：「我知佛所說法，行淫慾非障道法。」諸善比丘尼應諫此比丘尼言：)
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。諫式叉摩那及沙彌尼法，同此無異。)
諫習近居士子法(時有比丘尼親近居士、居士兒，共住，作不隨順行。時諸比丘尼諫言：「汝莫親近居士、居士兒，作不隨順行。汝！妹！可
【現代漢語翻譯】 現代漢語譯本：『梵行』（Brahmacharya，清凈的行為）。你應捨棄此事，不要被僧團呵責，更不要觸犯重罪。（如果聽從勸告就好；如果不聽從勸告，乃至第三次勸告，如上所述。白四羯磨的程式，也如戒律所明。）
諫止發起四諍謗僧之法（當時有一位比丘尼名叫黑，喜歡爭鬥，不善於記住爭端之事，後來就嗔恚，說：『僧團有愛、有恚、有怖、有癡。』佛說：『允許僧團對黑比丘尼進行呵責，讓她捨棄此事，用白四羯磨。』這位比丘尼應當勸諫那位比丘尼說：）
『大姐！你不要喜歡爭鬥，不善於記住爭端之事，後來嗔恚，說：『僧團有愛、有恚、有怖、有癡。』而僧團沒有愛、沒有恚、沒有怖、沒有癡，是你自己有愛、有恚、有怖、有癡。你現在可以捨棄此事，不要被僧團呵責，更不要觸犯重罪。』（如果聽從勸告就好；如果不聽從勸告，乃至第三次勸告，如上所述。白四羯磨的程式，也如戒律所明。）
諫止惡見，說淫慾不障礙修行之法（如果有一位比丘尼這樣說：『我知道佛所說的法，行淫慾不是障礙修行之法。』各位善良的比丘尼應該勸諫這位比丘尼說：）
『你不要這樣說，不要誹謗世尊（Bhagavan，受尊敬的人），誹謗世尊是不好的，世尊沒有這樣說過。世尊用無數方便法門說行淫慾是障礙修行之法。你現在可以捨棄此事，不要被僧團呵責，更不要觸犯重罪。』（如果聽從勸告就好；如果不聽從勸告，乃至第三次勸告，如上所述。白四羯磨的程式，也如戒律所明。勸諫式叉摩那（Śikṣamāṇā，學戒女）和沙彌尼（Śrāmaṇerikā，沙彌尼）的方法，與此相同沒有區別。）
諫止習慣親近居士子之法（當時有一位比丘尼親近居士（Gṛhapati，在家信徒）、居士的兒子，共同居住，做出不隨順戒律的行為。當時各位比丘尼勸諫說：『你不要親近居士、居士的兒子，做出不隨順戒律的行為。你！姐妹！可以
【English Translation】 English version: 『Brahmacharya』 (Brahmacharya, pure conduct). You should abandon this matter, lest you be reproached by the Sangha (Saṃgha, monastic community) and commit a serious offense. (If she complies, that is good; if she does not comply, even up to the third time, as above. The procedure for the white four-act Karma (Karma, action), is also as explained in the Vinaya (Vinaya, monastic code).)
Admonishing the initiation of the four disputes and slandering the Sangha (At that time, there was a Bhikṣuṇī (Bhikṣuṇī, female monastic) named Black, who liked to quarrel and was not good at remembering disputes. Later, she became angry and said: 『The Sangha has love, hatred, fear, and delusion.』 The Buddha (Buddha, enlightened one) said: 『Let the Sangha rebuke the Bhikṣuṇī Black, so that she abandons this matter, using the white four-act Karma.』 This Bhikṣuṇī should admonish that Bhikṣuṇī, saying:)
『Sister! Do not delight in quarreling, do not be bad at remembering disputes, and then become angry and say: 『The Sangha has love, hatred, fear, and delusion.』 But the Sangha has no love, no hatred, no fear, and no delusion; it is you who have love, hatred, fear, and delusion. You can now abandon this matter, lest you be reproached by the Sangha and commit a serious offense.』 (If she complies, that is good; if she does not comply, even up to the third time, as above. The procedure for the white four-act Karma, is also as explained in the Vinaya.)
Admonishing against wrong views, saying that sexual activity does not obstruct the path (If there is a Bhikṣuṇī who says: 『I know the Dharma (Dharma, teachings) spoken by the Buddha, that engaging in sexual activity is not an obstruction to the path.』 All virtuous Bhikṣuṇīs should admonish this Bhikṣuṇī, saying:)
『Do not say such things, do not slander the Bhagavan (Bhagavan, the Blessed One), slandering the Bhagavan is not good, the Bhagavan did not say such things. The Bhagavan has said in countless ways that engaging in sexual activity is an obstruction to the path. You can now abandon this matter, lest you be reproached by the Sangha and commit a serious offense.』 (If she complies, that is good; if she does not comply, even up to the third time, as above. The procedure for the white four-act Karma, is also as explained in the Vinaya. The method of admonishing a Śikṣamāṇā (Śikṣamāṇā, female trainee monastic) and a Śrāmaṇerikā (Śrāmaṇerikā, novice nun) is the same, without difference.)
Admonishing against the habit of associating with laymen (At that time, there was a Bhikṣuṇī who associated closely with laymen (Gṛhapati, householder), the sons of laymen, living together and engaging in conduct that was not in accordance with the precepts. At that time, the Bhikṣuṇīs admonished, saying: 『Do not associate closely with laymen, the sons of laymen, engaging in conduct that is not in accordance with the precepts. You! Sister! Can』
別住。汝若別住，于佛法中，得增益安樂。」而彼故不別住。佛言：「聽僧與彼比丘尼作呵責，舍此事故，白四羯磨。」是比丘尼諫彼比丘尼言：)
妹！莫親近居士、居士兒，作不隨順行。汝當別住，汝若別住，于佛法有增益安樂。汝今可舍此事，莫為僧所呵責，而犯重罪。(若隨語者善；若不隨語者，乃至第三，如上。白四法體，亦如律明。)
諫犯罪法(若有比丘尼欲犯波羅夷乃至惡說，諸比丘尼如法諫此比丘尼言：)
大姊！莫作是，此不應作。大姊所作，非法、非律、非佛所教。(然此比丘尼不從諸善比丘尼如法諫勸，即便犯戒。若此比丘尼自知所作是，明他諫者非，故作，犯根本；不從語者，突吉羅。若此比丘尼自知所作非，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。(此一諫法，通防止作，不同僧諫，隨事別立。)
滅諍篇第十五
與現前毗尼法(若有比丘尼，人不在現前，便作羯磨。佛言：「不應人不現前而作羯磨。」)
自今已去，與諸比丘尼結現前毗尼滅諍，應如是說現前毗尼。(但現前有五，謂：法、毗尼、人、僧、界。云何法現前？所持法滅諍者是
【現代漢語翻譯】 現代漢語譯本：不要一起居住。如果你分開居住，在佛法中，你會得到增長和安樂。』但她仍然不分開居住。佛說：『允許僧團對那位比丘尼進行呵責，讓她放棄這件事，用白四羯磨。』這位比丘尼勸告那位比丘尼說： 『姐妹！不要親近在家信徒、在家信徒的兒子，做不隨順佛法的行為。你應該分開居住，如果你分開居住，在佛法中會有增長和安樂。你現在應該放棄這件事，不要被僧團呵責，而犯下重罪。』（如果聽從勸告就好；如果不聽從勸告，直到第三次，如上所述。白四法體的程式，也如戒律所明。） 勸諫犯罪法（如果有比丘尼想要犯波羅夷（Parajika，斷頭罪）乃至惡說，諸位比丘尼如法勸諫這位比丘尼說：） 『大姐！不要這樣做，這不應該做。大姐所做的，不合法、不合律、不是佛所教導的。』（然而這位比丘尼不聽從諸位善良比丘尼如法的勸諫，就犯了戒。如果這位比丘尼自己知道所做的是對的，認為勸諫她的人不對，仍然去做，就犯根本罪；不聽從勸告的人，犯突吉羅（Dukkata，惡作罪）。如果這位比丘尼自己知道所做的是錯的，認為勸諫她的人是對的，仍然去做，就犯波逸提（Payantika，墮罪）。如果沒有智慧的人、不知道勸諫的方法，應該告訴她：）你可以問你的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），再去學習誦經，知道了勸諫的方法后，然後再進行勸諫。（這一個勸諫的方法，可以防止犯罪的發生，不同於僧團的勸諫，是根據具體的事情分別設立的。） 滅諍篇第十五 與現前毗尼法（如果有一位比丘尼，人不在現場，就進行羯磨（Karma，業，行動）。佛說：『不應該人在不現前的情況下進行羯磨。』） 從今以後，與諸位比丘尼結現前毗尼來平息爭端，應該這樣說現前毗尼。（但現前有五種，即：法、毗尼（Vinaya，戒律）、人、僧、界。什麼是法現前？所持的法可以平息爭端就是。
【English Translation】 English version: 'Do not live together. If you live separately, you will gain increase and happiness in the Buddha's Dharma.' But she still did not live separately. The Buddha said, 'Allow the Sangha to rebuke that Bhikkhuni, to abandon this matter, with a white fourth Kamma.' This Bhikkhuni advised that Bhikkhuni, saying: 'Sister! Do not associate closely with laymen, sons of laymen, doing actions that are not in accordance with the Dharma. You should live separately; if you live separately, there will be increase and happiness in the Buddha's Dharma. You should now abandon this matter, lest you be rebuked by the Sangha and commit a grave offense.' (If she follows the advice, that is good; if she does not follow the advice, up to the third time, as above. The procedure for the white fourth Kamma is also as explained in the Vinaya.) Advising on Offenses (If a Bhikkhuni intends to commit a Parajika (Parajika, defeat), or even speak evilly, the Bhikkhunis should advise this Bhikkhuni lawfully, saying:) 'Elder Sister! Do not do this; this should not be done. What you are doing, Elder Sister, is not lawful, not in accordance with the Vinaya (Vinaya, monastic rules), not taught by the Buddha.' (However, if this Bhikkhuni does not heed the lawful advice of the virtuous Bhikkhunis, she commits an offense. If this Bhikkhuni knows that what she is doing is right, and considers those who advise her to be wrong, and still does it, she commits a root offense; not heeding the advice, she commits a Dukkata (Dukkata, wrong doing). If this Bhikkhuni knows that what she is doing is wrong, and considers those who advise her to be right, and still does it, she commits a Payantika (Payantika, expiable offense). If she is unwise and does not know the method of advising, she should be told:) You can ask your Upadhyaya (Upadhyaya, preceptor), Acarya (Acarya, teacher), and further study and recite the scriptures, and after knowing the method of advising, then offer advice. (This one method of advising can prevent offenses from occurring, and is different from the Sangha's advice, which is established separately according to the specific matter.) Chapter Fifteen on Settling Disputes Giving the Present Vinaya (If there is a Bhikkhuni, and the person is not present, then a Kamma (Karma, action) is performed. The Buddha said, 'One should not perform a Kamma when the person is not present.') From now on, to settle disputes with the Bhikkhunis by establishing the Present Vinaya, one should speak of the Present Vinaya in this way. (But there are five kinds of presence, namely: the Dharma, the Vinaya (Vinaya, monastic rules), the person, the Sangha, and the boundary. What is the presence of the Dharma? That the Dharma held can settle disputes is.
。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，在現前應呵者不呵者是。云何界現前？在界內羯磨作制限者是。)
與憶念毗尼法(若有比丘尼實不犯重罪波羅夷、僧伽婆尸沙、偷蘭遮，有諸比丘尼皆言犯重罪。問言：「汝憶犯重罪不？」彼不憶犯，答言：「我不憶犯如是罪。」即語諸比丘尼言：「妹！莫數詰問我。」諸比丘尼故詰問不止。佛言：「聽僧為作憶念毗尼白四羯磨。」乞作如文。)
自今已去，與諸比丘尼結憶念毗尼滅諍，應如是說憶念毗尼。(云何憶念毗尼？彼比丘尼此罪，更不應作舉、作憶念。)
與不癡毗尼法(若有比丘尼癡狂心亂，多犯眾罪，非沙門法，言無齊限，行來出入不順威儀。后還得心，有諸比丘尼言：「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，諸妹不須數見難詰。」諸比丘尼故難詰不止。佛言：「聽僧與作不癡毗尼白四羯磨。」乞作如文。)
自今已去，與諸比丘尼結不癡毗尼滅諍，應如是說不癡毗尼。(云何不癡毗尼？彼比丘尼此罪，更不應作舉、作憶念。)
與自言治毗尼法(若比丘尼以天眼清凈，
【現代漢語翻譯】 現代漢語譯本：什麼是毗尼現前？就是通過持守毗尼來平息爭端。什麼是人現前？就是能夠進行義理問答往來。什麼是僧現前？就是共同進行羯磨，和合聚集在一處，對於不能前來的人，已經接受了囑託，對於在場應該呵責的人沒有進行呵責。什麼是界現前？就是在界限內進行羯磨，並對此作出限制。
給予憶念毗尼法（如果某個比丘尼實際上沒有犯下波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、偷蘭遮（Thullanacca，粗罪）等重罪，但有些比丘尼都說她犯了重罪。於是問她：『你記得犯過重罪嗎？』她不記得犯過，回答說：『我不記得犯過這樣的罪。』就告訴那些比丘尼說：『姐妹們！不要多次詰問我。』但那些比丘尼還是不停地詰問。佛說：『允許僧團為她做憶念毗尼的白四羯磨。』按照經文請求進行。
從今以後，與各位比丘尼結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？就是對於這位比丘尼的這個罪行，不應該再進行舉罪、作憶念。）
給予不癡毗尼法（如果某個比丘尼因為癡狂心亂，多次犯下各種罪行，做出不符合沙門規範的行為，言語沒有節制，行走坐臥不合威儀。後來恢復了理智，有些比丘尼說：『她犯了波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）等重罪。』於是問她：『你記得犯過重罪嗎？』她就回答說：『我先前癡狂心亂的時候，多次犯下各種罪行，這不是我故意做的，而是因為狂癡啊，各位姐妹不必多次責難詰問。』但那些比丘尼還是不停地責難詰問。佛說：『允許僧團為她做不癡毗尼的白四羯磨。』按照經文請求進行。）
從今以後，與各位比丘尼結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？就是對於這位比丘尼的這個罪行，不應該再進行舉罪、作憶念。）
給予自言治毗尼法（如果比丘尼以天眼清凈，
【English Translation】 English version: What is the presence of Vinaya? It is that which extinguishes disputes through the upholding of Vinaya. What is the presence of a person? It is one who can engage in the back-and-forth of questions and answers regarding the meaning. What is the presence of the Sangha? It is the collective gathering in one place to perform the Karma, with those who cannot attend having entrusted their consent, and those present who should be admonished not being admonished. What is the presence of the boundary? It is the performance of Karma within the boundary, with restrictions made accordingly.
Granting the Vinaya of Recollection (If a Bhikkhuni has not actually committed grave offenses such as Parajika (defeat, expulsion), Sanghavasesa (formal meeting), or Thullanacca (serious offense), but other Bhikkhunis claim she has committed grave offenses, they ask her, 'Do you remember committing a grave offense?' If she does not remember committing it, she replies, 'I do not remember committing such an offense.' Then they tell the Bhikkhunis, 'Sisters! Do not repeatedly question me.' But the Bhikkhunis continue to question her incessantly. The Buddha said, 'I allow the Sangha to perform the White Four-Karma of the Vinaya of Recollection.' Request the performance according to the text.)
From now on, to settle disputes with the Bhikkhunis, the Vinaya of Recollection should be declared as follows: (What is the Vinaya of Recollection? It is that for this offense of this Bhikkhuni, there should be no further accusation or recollection.)
Granting the Vinaya of Non-Insanity (If a Bhikkhuni is insane and mentally disturbed, committing many offenses, acting contrary to the Dharma of a renunciant, speaking without restraint, and behaving improperly in her movements and conduct, and later regains her sanity, some Bhikkhunis say, 'She has committed grave offenses such as Parajika (defeat, expulsion) and Sanghavasesa (formal meeting).' They ask her, 'Do you remember committing a grave offense?' She replies, 'When I was insane and mentally disturbed, I committed many offenses, but I did not do it intentionally; it was due to my insanity. Sisters, you need not repeatedly interrogate and accuse me.' But the Bhikkhunis continue to interrogate and accuse her incessantly. The Buddha said, 'I allow the Sangha to perform the White Four-Karma of the Vinaya of Non-Insanity.' Request the performance according to the text.)
From now on, to settle disputes with the Bhikkhunis, the Vinaya of Non-Insanity should be declared as follows: (What is the Vinaya of Non-Insanity? It is that for this offense of this Bhikkhuni, there should be no further accusation or recollection.)
Granting the Vinaya of Self-Declaration (If a Bhikkhuni, with pure divine eye,
見比丘尼犯戒，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，不應不伏罪而與罪也。」)
自今已去，與諸比丘尼結自言治滅諍，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。)
與多人語毗尼法(若諸比丘尼諍事現前不能滅者，應多求知法比丘尼行舍羅滅，以籌多表語。)
自今已去，與諸比丘尼結用多人語滅諍法，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(若諸比丘尼犯罪，前後相違。佛言：「聽僧與彼比丘尼作罪處所白四。」應如是與：集僧；集已，為作舉；作舉已，為作憶念；作憶念已，與罪。作法如文。作已，順行七五之行。)
自今已去，與諸比丘尼結罪處所滅諍法，應如是說結罪處所。(云何罪處所？彼比丘尼此罪，應與作舉、作憶念者是。)
與草覆地毗尼法(若諸比丘尼作念：「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：「應滅此諍，猶如草覆地。」)
【現代漢語翻譯】 現代漢語譯本： 見到比丘尼（bhikkhuni，女性出家人）犯戒，不經她自己承認，就把她拉出門外。佛說：『不應該這樣做。即使在其他時候，也不應該這樣做。應該讓她承認罪行，然後才給她定罪，不應該在她不承認罪行的情況下就給她定罪。』 從今以後，與各位比丘尼結成『自言治滅諍』（self-confession settlement of disputes）的協議，應該這樣說『自言毗尼』（self-confession Vinaya，戒律）。（這裡面，人證在場，接受懺悔者、懺悔者都在場。什麼是『自言』？說出罪名、說出罪行的種類，然後懺悔，這就是『自言』。什麼是『治』？自我責備內心，產生厭惡和遠離之心。） 與多人語毗尼法（addressing many people Vinaya，戒律）（如果各位比丘尼的爭端出現，無法平息，應該多尋求懂法的比丘尼，通過行舍羅（行舍羅，drawing lots）來平息爭端，用籌碼來表達多數人的意見。） 從今以後，與各位比丘尼結成『用多人語滅諍法』（settling disputes by addressing many people）的協議，應該這樣說『用多人語』。（什麼是『用多人語』？就是用多數人的意見，堅持佛法、堅持戒律、堅持摩夷（摩夷，principles）。） 與罪處所毗尼法（Vinaya of the place of offense）（如果各位比丘尼犯罪，前後矛盾。佛說：『允許僧團為那位比丘尼設立罪處所，進行白四羯磨（白四羯磨，formal procedure）。』應該這樣做：召集僧團；召集完畢，進行舉罪；舉罪完畢，進行憶念；憶念完畢，定罪。做法如經文所述。做完之後，按照順行的七事和五事來執行。） 從今以後，與各位比丘尼結成『罪處所滅諍法』（settling disputes by place of offense）的協議，應該這樣說『結罪處所』。（什麼是『罪處所』？就是那位比丘尼的這個罪行，應該進行舉罪、進行憶念。） 與草覆地毗尼法（Vinaya of covering the ground with grass）（如果各位比丘尼這樣想：『我們多次違反戒律，做出不符合出家人身份的事情，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，經歷漫長的歲月，無法按照佛法、戒律、佛陀的教導來平息爭端，讓僧團無法安寧。』佛說：『應該平息這些爭端，就像用草覆蓋地面一樣。』）
【English Translation】 English version: Seeing a bhikkhuni (bhikkhuni, female monastic) violating a precept, without obtaining her confession, dragging her outside. The Buddha said, 'It should not be done like that. Even at other times, it should not be done like that. She should be made to confess her offense, and then the offense should be assigned to her; the offense should not be assigned to her without her confessing it.' From now on, entering into an agreement with the bhikkhunis to settle disputes by 'self-confession' (self-confession settlement of disputes), one should speak of the 'self-confession Vinaya' (self-confession Vinaya, monastic discipline) in this way. (Here, the witness is present, the one receiving confession, and the one confessing are present. What is 'self-confession'? It is stating the name of the offense, stating the type of offense, and then confessing. What is 'treatment'? It is self-reproach of one's own mind, generating disgust and detachment.) The Vinaya (Vinaya, monastic discipline) of addressing many people (If disputes arise among the bhikkhunis that cannot be settled, one should seek out knowledgeable bhikkhunis who uphold the Dharma, and settle the dispute by drawing lots (drawing lots), using tokens to express the opinion of the majority.) From now on, entering into an agreement with the bhikkhunis to settle disputes by 'addressing many people', one should speak of 'addressing many people' in this way. (What is 'addressing many people'? It is using the opinion of the majority, upholding the Dharma, upholding the Vinaya, and upholding the principles (principles).) The Vinaya of the place of offense (Vinaya of the place of offense) (If bhikkhunis commit offenses that are contradictory. The Buddha said, 'The Sangha is permitted to establish a place of offense for that bhikkhuni, and perform the 'white four kamma' (white four kamma, formal procedure).' It should be done like this: assemble the Sangha; after assembling, make an accusation; after making an accusation, make a recollection; after making a recollection, assign the offense. The procedure is as described in the text. After doing so, follow the seven duties and five duties in order.) From now on, entering into an agreement with the bhikkhunis to settle disputes by 'place of offense', one should speak of 'establishing a place of offense' in this way. (What is 'place of offense'? It is that this offense of that bhikkhuni should be accused and recollected.) The Vinaya of covering the ground with grass (Vinaya of covering the ground with grass) (If the bhikkhunis think, 'We have repeatedly violated the precepts, doing things that are not in accordance with the identity of a monastic, both doing and saying, entering and exiting without limit. If we still ask each other about these things, perhaps these disputes will become even more serious, lasting for many years, unable to settle the disputes in accordance with the Dharma, the Vinaya, and the Buddha's teachings, causing the Sangha to be unable to be at peace.' The Buddha said, 'These disputes should be settled, just like covering the ground with grass.')
自今已去，與諸比丘尼結如草覆地滅諍法，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？比丘尼共比丘尼諍言，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？若比丘尼與比丘尼覓罪，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。」應一比丘尼具儀唱某大堂、閣上堂、經行堂、若河側、若樹下、若石側、若生草處已。應如是作。)
大姊僧聽！若僧時到，僧忍聽，在某處作說戒堂。白如是。
大姊僧聽！今眾在某處作說戒堂。誰諸大姊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(若比丘尼先立說戒堂，復欲余處立。聽解前說戒堂，
【現代漢語翻譯】 現代漢語譯本 從現在開始，與各位比丘尼（Bhikkhuni，女性出家人）一起結『如草覆地滅諍法』，應當像這樣宣說『如草覆地』。（什麼是『草覆地』？就是對於此罪不再提及罪名、罪種，進行懺悔。）
諍（爭端）有四種：（言諍、覓諍、犯諍、事諍。）什麼是言諍？比丘尼與比丘尼之間爭論，引用十八種諍事：法、非法，乃至說、不說。如果因為這樣的情況互相爭論，進而彼此爭鬥，這就是言諍。什麼是覓諍？如果比丘尼與比丘尼之間尋找對方的罪過，以三種舉罪的方式：破戒、破見、破威儀，通過見、聞、疑，像這樣尋找罪過，共同說話不虛妄，尋求同伴的勢力，安慰對方的心意，或者舉罪、或者憶念，或者安立此事、或者不安立此事，不癡、不脫罪，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？言諍中的事情引發，覓諍中的事情引發，犯諍中的事情引發，這就是事諍。（關於舉藥對諍，律文中有詳細說明。）
雜行篇第十六
結說戒堂法（律中說：不知道應當在何處說戒？佛說：『允許建造說戒堂。』應當由一位具足威儀的比丘尼唱言：某大堂、閣上堂、經行堂、或者河邊、或者樹下、或者石頭旁邊、或者長草的地方。應當這樣做。）
大姊僧聽！如果僧團時間已到，僧團容忍聽，在某處建造說戒堂。稟白如上。
大姊僧聽！現在大眾在某處建造說戒堂。哪位大姊容忍僧團在某處建造說戒堂的就默然，誰不容忍就說出來。僧團已經容忍聽在某處建造說戒堂完畢。僧團容忍，因為默然的緣故，這件事就這樣保持。
解說戒堂法（如果比丘尼先前已經建立說戒堂，又想在其他地方建立。允許解除先前的說戒堂。）
【English Translation】 English version From now on, together with all the Bhikkhunis (female monastic), establish the 'Grass-Covering Settlement of Disputes,' and it should be proclaimed as 'Grass-Covering.' (What is 'Grass-Covering'? It means that this offense will no longer be mentioned by name or type, and repentance will be performed.)
There are four types of disputes: (Verbal disputes, seeking disputes, offense disputes, and factual disputes.) What are verbal disputes? Bhikkhunis arguing with each other, citing the eighteen grounds for dispute: lawful, unlawful, and so on, up to speaking or not speaking. If they argue with each other in this way, leading to mutual strife, this is a verbal dispute. What are seeking disputes? If Bhikkhunis seek each other's faults, using the three ways of accusation: breaking precepts, breaking views, breaking decorum, through seeing, hearing, or suspicion, seeking faults in this way, speaking truthfully together, seeking the power of companions, comforting each other's minds, either accusing or recollecting, either establishing this matter or not establishing it, not being deluded, not escaping the offense, this is a seeking dispute. What are offense disputes? Committing the seven types of offenses, Parajika (defeat) up to evil speech, this is an offense dispute. What are factual disputes? Matters arising from verbal disputes, matters arising from seeking disputes, matters arising from offense disputes, this is a factual dispute. (The 'raising medicine against dispute' is explained in detail in the monastic rules.)
Miscellaneous Conduct Chapter Sixteen
Establishing the Dharma Hall for Recitation of Precepts (The monastic rules say: If you do not know where to recite the precepts, the Buddha said: 'Allow the construction of a Dharma Hall for Recitation of Precepts.' A Bhikkhuni with proper decorum should announce: such and such a great hall, upper story of a pavilion, meditation hall, or riverside, or under a tree, or beside a stone, or in a grassy place. It should be done in this way.)
Elder Sisters of the Sangha, listen! If the time for the Sangha has arrived, may the Sangha be tolerant and listen, to build a Dharma Hall for Recitation of Precepts in such and such a place. The report is as above.
Elder Sisters of the Sangha, listen! Now the assembly is building a Dharma Hall for Recitation of Precepts in such and such a place. Which Elder Sisters tolerate the Sangha building a Dharma Hall for Recitation of Precepts in such and such a place, let them be silent; whoever does not tolerate it, let them speak. The Sangha has finished tolerating and listening to the building of a Dharma Hall for Recitation of Precepts in such and such a place. The Sangha tolerates it, because of the silence, this matter is maintained in this way.
Dissolving the Dharma Hall for Recitation of Precepts (If the Bhikkhunis have previously established a Dharma Hall for Recitation of Precepts and wish to establish it in another place, it is permitted to dissolve the previous Dharma Hall for Recitation of Precepts.)
然後更結白二羯磨。應如是解：)
大姊僧聽！若僧時到，僧忍聽，解某處說戒堂。白如是。
大姊僧聽！今僧解某處說戒堂。誰諸大姊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(若安物處不堅牢，佛聽於別房結作庫藏屋白二羯磨。應唱房、若溫室、若重屋、若經行處，應一比丘尼具儀僧中，唱某房作庫藏屋。唱已，應如是作。)
大姊僧聽！若僧時到，僧忍聽，僧結某甲房作庫藏屋。白如是。
大姊僧聽！僧結某甲房作庫藏屋。誰諸大姊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：)
大姊僧聽！若僧時到，僧忍聽，僧解某甲房庫藏屋。白如是。
大姊僧聽！僧解某甲房庫藏屋。誰諸大姊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。
與無主為己造房法(若比丘尼看無難、無妨處，應于僧中具儀，作如是乞。
【現代漢語翻譯】 現代漢語譯本： 然後進行更結白二羯磨（Geng Jie Bai Er Jiemo，一種佛教儀式）。應該這樣理解：
『大姊僧聽！如果僧團時間已到，僧團容忍聽取，解除某處的說戒堂。』白如是（Bai Ru Shi，一種宣告方式）。
『大姊僧聽！現在僧團解除某處的說戒堂。哪位大姊容忍僧團解除某處的說戒堂的請默然，哪位不容忍的請說出來。僧團已經容忍解除某處的說戒堂完畢。僧團容忍，因為默然，這件事就這樣執行。』
結庫藏法（Jie Ku Cang Fa，建立倉庫的方法）（如果安放物品的地方不堅固，佛允許在別的房間結界作為庫藏屋，進行白二羯磨。應該宣告房間、或者溫室、或者重屋、或者經行處，應該由一位比丘尼具足威儀在僧團中，宣告某房間作為庫藏屋。宣告完畢，應該這樣做。）
『大姊僧聽！如果僧團時間已到，僧團容忍聽取，僧團結界某甲房間作為庫藏屋。』白如是。
『大姊僧聽！僧團結界某甲房間作為庫藏屋。哪位大姊容忍僧團結界某甲房間作為庫藏屋的請默然，哪位不容忍的請說出來。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，這件事就這樣執行。』（如果庫藏不堅固，允許差遣守庫人，具備德行如上所述。如果不肯，給予福報和粥。如果故意不肯，一切所接受的衣食分，應該給予二分。如果故意不肯，應當依法懲治。）
解庫藏法（Jie Ku Cang Fa，解除倉庫的方法）（文字省略沒有，解除應該按照結界時反過來說：）
『大姊僧聽！如果僧團時間已到，僧團容忍聽取，僧團解除某甲房間的庫藏屋。』白如是。
『大姊僧聽！僧團解除某甲房間的庫藏屋。哪位大姊容忍僧團解除某甲房間的庫藏屋的請默然，哪位不容忍的請說出來。僧團已經容忍解除某甲房間的庫藏屋完畢。僧團容忍，因為默然，這件事就這樣執行。』
與無主為己造房法（Yu Wu Zhu Wei Ji Zao Fang Fa，將無主的房屋據爲己有的方法）（如果比丘尼看到沒有災難、沒有妨礙的地方，應該在僧團中具足威儀，這樣乞求。
【English Translation】 English version: Then perform the Geng Jie Bai Er Jiemo (更結白二羯磨, a Buddhist ritual). It should be understood as follows:
'Elder sisters of the Sangha, listen! If the time of the Sangha has arrived, may the Sangha tolerate listening, to dissolve the Preaching Hall at a certain place.' Announce thus (Bai Ru Shi, 白如是, a form of announcement).
'Elder sisters of the Sangha, listen! Now the Sangha is dissolving the Preaching Hall at a certain place. Which of the elder sisters tolerate the Sangha dissolving the Preaching Hall at a certain place, please remain silent; whoever does not tolerate it, please speak. The Sangha has already tolerated dissolving the Preaching Hall at a certain place. The Sangha tolerates, because of the silence, this matter is thus carried out.'
Establishing a Treasury Method (Jie Ku Cang Fa, 結庫藏法, method for establishing a treasury) (If the place for storing items is not sturdy, the Buddha allows establishing another room as a treasury, performing the Bai Er Jiemo. One should announce the room, or the greenhouse, or the double-layered house, or the place for walking meditation; a Bhikkhuni should, with proper decorum, announce in the Sangha that a certain room is to be used as a treasury. After announcing, it should be done as follows.)
'Elder sisters of the Sangha, listen! If the time of the Sangha has arrived, may the Sangha tolerate listening, the Sangha is establishing room A (某甲房) as a treasury.' Announce thus.
'Elder sisters of the Sangha, listen! The Sangha is establishing room A (某甲房) as a treasury. Which of the elder sisters tolerate the Sangha establishing room A (某甲房) as a treasury, please remain silent; whoever does not tolerate it, please speak. The Sangha has already tolerated establishing room A (某甲房) as a treasury. The Sangha tolerates, because of the silence, this matter is thus carried out.' (If the treasury is not sturdy, it is allowed to appoint a treasury keeper, with virtues as mentioned above. If they are unwilling, give them blessings and porridge. If they still refuse, two portions of all the received clothing and food should be given. If they still refuse, they should be punished according to the Dharma.)
Dissolving a Treasury Method (Jie Ku Cang Fa, 解庫藏法, method for dissolving a treasury) (The text is abbreviated and missing; dissolving should be the reverse of establishing, saying:)
'Elder sisters of the Sangha, listen! If the time of the Sangha has arrived, may the Sangha tolerate listening, the Sangha is dissolving room A (某甲房) as a treasury.' Announce thus.
'Elder sisters of the Sangha, listen! The Sangha is dissolving room A (某甲房) as a treasury. Which of the elder sisters tolerate the Sangha dissolving room A (某甲房) as a treasury, please remain silent; whoever does not tolerate it, please speak. The Sangha has already tolerated dissolving room A (某甲房) as a treasury. The Sangha tolerates, because of the silence, this matter is thus carried out.'
Method of Taking an Ownerless House for Oneself (Yu Wu Zhu Wei Ji Zao Fang Fa, 與無主為己造房法) (If a Bhikkhuni sees a place without calamity or obstruction, she should, with proper decorum, make such a request in the Sangha.
)
大姊僧聽！我某甲比丘尼，自乞作屋，無主，自為己，我今從僧乞處分無難、無妨處。(三說。僧應觀察此比丘尼為可信不？若可信者，即當聽作；若不可信者，一切眾僧應到彼看。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。)
大姊僧聽！某甲比丘尼，自求作屋，無主，自為己，從僧乞處分無難、無妨處。若僧時到，僧忍聽，僧今與某甲比丘尼處分無難、無妨處。白如是。
大姊僧聽！某甲比丘尼，自求作屋，無主，自為己，從僧乞處分無難、無妨處；僧今與某甲比丘尼處分無難、無妨處。誰諸大姊忍僧與某甲比丘尼處分無難、無妨處者默然，誰不忍者說。僧已忍與某甲比丘尼處分無難、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(若有比丘尼得干痟病，有糞掃僧伽梨極重，有因緣事欲往人間行，不堪持行。佛亦聽僧與此病比丘尼結不失衣白二羯磨。應至僧中，具儀作如是乞。)
大姊僧聽！我某甲比丘尼得干痟病，此糞掃僧伽梨重，有因緣事欲人間行，不堪持行，我今從僧乞結不失衣法。(三說。僧如是與。)
【現代漢語翻譯】 現代漢語譯本 大姐僧眾聽著！我某甲（比丘尼的名字）比丘尼，自己請求建造房屋，這房屋沒有主人，是為自己建造的。我現在向僧眾請求允許，給予一處沒有困難、沒有妨礙的地方。（重複三次。僧眾應該觀察這位比丘尼是否可信？如果可信，就應當允許她建造；如果不可信，全體僧眾應該到那地方去看。如果僧眾不去，就派遣僧眾中可信的人去看。如果那地方有困難、有妨礙，不應該給予處分。如果無困難、有妨礙，或有困難、無妨礙，也不應該給予處分。如果無困難、無妨礙，就應該給予處分。像這樣給予處分。） 大姐僧眾聽著！某甲（比丘尼的名字）比丘尼，自己請求建造房屋，這房屋沒有主人，是為自己建造的。現在向僧眾請求允許，給予一處沒有困難、沒有妨礙的地方。如果僧眾時間已到，僧眾容忍聽取，僧眾現在給予某甲（比丘尼的名字）比丘尼一處沒有困難、沒有妨礙的地方。稟白完畢。 大姐僧眾聽著！某甲（比丘尼的名字）比丘尼，自己請求建造房屋，這房屋沒有主人，是為自己建造的。現在向僧眾請求允許，給予一處沒有困難、沒有妨礙的地方；僧眾現在給予某甲（比丘尼的名字）比丘尼一處沒有困難、沒有妨礙的地方。哪位大姐能夠容忍僧眾給予某甲（比丘尼的名字）比丘尼一處沒有困難、沒有妨礙的地方就默然，誰不能容忍就說出來。僧眾已經容忍給予某甲（比丘尼的名字）比丘尼一處沒有困難、沒有妨礙的地方完畢。僧眾容忍，因為默然的緣故，這件事就這樣決定。（如果有主人的房屋，文辭相同，只是稱呼為有主的不同。） 給予結不失衣法（如果某位比丘尼得了干痟病（一種慢性消耗性疾病），有一件糞掃僧伽梨（用丟棄的布料縫製的僧伽梨，指出家人所穿的法衣）非常沉重，因為有因緣的事情想要到人間行走，無法拿著行走。佛也允許僧眾給予這位生病的比丘尼結不失衣（允許暫時不攜帶僧衣）的白二羯磨（一種僧團的決議方式）。應該到僧眾中，按照儀軌像這樣請求。） 大姐僧眾聽著！我某甲（比丘尼的名字）比丘尼得了干痟病，這件糞掃僧伽梨很重，因為有因緣的事情想要到人間行走，無法拿著行走，我現在向僧眾請求結不失衣法。（重複三次。僧眾像這樣給予。）
【English Translation】 English version Sisters of the Sangha, listen! I, Bhikkhuni (name of the Bhikkhuni), request to build a dwelling. This dwelling has no owner; it is for myself. I now request permission from the Sangha to grant a place that is without difficulty and without obstruction. (Say three times. The Sangha should observe whether this Bhikkhuni is trustworthy. If she is trustworthy, then they should allow her to build; if she is not trustworthy, all the Sangha should go to that place to see. If the Sangha does not go, they should send a trustworthy person from the Sangha to see. If that place has difficulty or obstruction, permission should not be granted. If there is no difficulty but there is obstruction, or if there is difficulty but no obstruction, permission should also not be granted. If there is no difficulty and no obstruction, permission should be granted. Grant permission in this way.) Sisters of the Sangha, listen! Bhikkhuni (name of the Bhikkhuni) requests to build a dwelling. This dwelling has no owner; it is for herself. Now she requests permission from the Sangha to grant a place that is without difficulty and without obstruction. If the time is right for the Sangha, may the Sangha consent to listen. The Sangha now grants Bhikkhuni (name of the Bhikkhuni) a place that is without difficulty and without obstruction. The announcement is thus made. Sisters of the Sangha, listen! Bhikkhuni (name of the Bhikkhuni) requests to build a dwelling. This dwelling has no owner; it is for herself. Now she requests permission from the Sangha to grant a place that is without difficulty and without obstruction; the Sangha now grants Bhikkhuni (name of the Bhikkhuni) a place that is without difficulty and without obstruction. Whoever among the sisters consents to the Sangha granting Bhikkhuni (name of the Bhikkhuni) a place that is without difficulty and without obstruction, let her be silent; whoever does not consent, let her speak. The Sangha has consented to grant Bhikkhuni (name of the Bhikkhuni) a place that is without difficulty and without obstruction. The Sangha consents, because of the silence; this matter is thus carried out. (If the dwelling has an owner, the wording is the same, but it is referred to as having an owner.) Granting the procedure for not losing the robe (If a Bhikkhuni has consumption (a chronic wasting disease), and has a rag-robe Sanghati (Sanghati made of discarded cloth, referring to the outer robe worn by monks and nuns) that is very heavy, and because of some reason wants to go among people, and cannot carry it. The Buddha also allows the Sangha to grant this sick Bhikkhuni the 'white two-kamma' (a type of Sangha resolution) of not losing the robe (permission to temporarily not carry the robe). She should go to the Sangha, and according to the procedure, make such a request.) Sisters of the Sangha, listen! I, Bhikkhuni (name of the Bhikkhuni), have consumption. This rag-robe Sanghati is heavy, and because of some reason I want to go among people, and cannot carry it. I now request from the Sangha the procedure for not losing the robe. (Say three times. The Sangha grants it in this way.)
大姊僧聽！某甲比丘尼得干痟病，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，與此比丘尼結不失衣法。白如是。
大姊僧聽！某甲比丘尼得干痟病，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；今僧與某甲比丘尼結不失衣法。誰諸大姊忍僧與某甲比丘尼結不失衣法者默然，誰不忍者說。僧已忍與某甲比丘尼結不失衣法竟。僧忍，默然故，是事如是持。
與作新臥具法(若有比丘尼得干痟病，有糞掃臥具極重，未滿六年，不堪持行。佛亦聽僧與彼比丘尼白二羯磨更作新臥具。當往僧中，具儀作如是乞。)
大姊僧聽！我某甲比丘尼得干痟病，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。僧若是與。)
大姊僧聽！此某甲比丘尼得干痟病，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，僧與此某甲比丘尼作新臥具羯磨。白如是。
大姊僧聽！此某甲比丘尼得干痟病，有糞掃臥具重，欲人間遊行，今從僧乞更作新臥具羯磨；僧與此某甲比丘尼更作新臥具羯磨。誰諸大姊忍僧與此某甲比丘尼更作新臥具羯磨者默然，誰不忍者說。僧已忍與某甲比丘尼更
【現代漢語翻譯】 現代漢語譯本 大姐僧眾聽著！某某比丘尼（bhikkhuni，佛教女出家人）得了乾瘦病，有一件用廢棄物縫製的僧伽梨（saṃghāṭī，一種袈裟）很重，因為一些原因想要到人間行走，但無法攜帶，所以向僧團請求允許結不失衣法（允許在特定情況下不攜帶全部衣物）。如果僧團認為時機已到，請允許這位比丘尼結不失衣法。告知如上。 大姐僧眾聽著！某某比丘尼得了乾瘦病，有一件用廢棄物縫製的僧伽梨很重，因為一些原因想要到人間行走，但無法攜帶，所以向僧團請求允許結不失衣法；現在僧團允許某某比丘尼結不失衣法。哪位大姐贊同僧團允許某某比丘尼結不失衣法的請保持沉默，不同意的請說出來。僧團已經允許某某比丘尼結不失衣法完畢。僧團同意，因為保持沉默，此事就這樣決定了。 製作新臥具法（如果某位比丘尼得了乾瘦病，有一件用廢棄物縫製的臥具非常重，且未滿六年，無法攜帶。佛陀也允許僧團通過白二羯磨（一種佛教儀式）為這位比丘尼更換新的臥具。應當前往僧團中，按照儀軌這樣請求。） 大姐僧眾聽著！我某某比丘尼得了乾瘦病，因為一些小原因想要到人間行走，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羯磨。（重複三次。如果僧團同意。） 大姐僧眾聽著！這位某某比丘尼得了乾瘦病，想要到人間行走，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羯磨。如果僧團認為時機已到，請允許僧團為這位某某比丘尼製作新臥具羯磨。告知如上。 大姐僧眾聽著！這位某某比丘尼得了乾瘦病，有一件用廢棄物縫製的臥具很重，想要到人間**，現在向僧團請求更換新的臥具羯磨；僧團為這位某某比丘尼更換新的臥具羯磨。哪位大姐贊同僧團為這位某某比丘尼更換
【English Translation】 English version Venerable elder nuns, listen! The bhikkhuni (bhikkhuni, Buddhist nun) named so-and-so has contracted a wasting disease and has a saṃghāṭī (saṃghāṭī, a type of robe) made of discarded rags that is heavy. Due to certain circumstances, she wishes to travel among people but is unable to carry it. Therefore, she requests the Saṅgha (Buddhist monastic community) to grant her the 'non-loss of robe' dispensation (permission to not carry all robes under specific conditions). If the Saṅgha deems it the right time, may the Saṅgha permit this bhikkhuni to have the 'non-loss of robe' dispensation. This is announced. Venerable elder nuns, listen! The bhikkhuni named so-and-so has contracted a wasting disease and has a saṃghāṭī made of discarded rags that is heavy. Due to certain circumstances, she wishes to travel among people but is unable to carry it. Therefore, she requests the Saṅgha to grant her the 'non-loss of robe' dispensation; now the Saṅgha grants the bhikkhuni named so-and-so the 'non-loss of robe' dispensation. Whoever among the elder nuns approves of the Saṅgha granting the bhikkhuni named so-and-so the 'non-loss of robe' dispensation, let her remain silent; whoever disapproves, let her speak. The Saṅgha has completed granting the bhikkhuni named so-and-so the 'non-loss of robe' dispensation. The Saṅgha approves, because of the silence; this matter is thus decided. The procedure for making new bedding (If a bhikkhuni has contracted a wasting disease and has bedding made of discarded rags that is extremely heavy, and it has not been six years yet, and she is unable to carry it. The Buddha also allows the Saṅgha to perform a 'white two-kamma' (a type of Buddhist ritual) to replace the bedding for that bhikkhuni. She should go to the Saṅgha and request in this manner, following the proper procedure.) Venerable elder nuns, listen! I, the bhikkhuni named so-and-so, have contracted a wasting disease. Due to some minor reasons, I wish to travel among people. I have bedding made of discarded rags that is extremely heavy and I am unable to carry it. Now I request the Saṅgha to perform the kamma (a formal act of the monastic community) for making new bedding. (Repeat three times. If the Saṅgha agrees.) Venerable elder nuns, listen! This bhikkhuni named so-and-so has contracted a wasting disease and wishes to travel among people. She has bedding made of discarded rags that is heavy. Now she requests the Saṅgha to perform the kamma for making new bedding. If the Saṅgha deems it the right time, may the Saṅgha permit the Saṅgha to make new bedding for this bhikkhuni named so-and-so. This is announced. Venerable elder nuns, listen! This bhikkhuni named so-and-so has contracted a wasting disease and has bedding made of discarded rags that is heavy and wishes to travel among people. Now she requests the Saṅgha to replace her bedding with new bedding through a kamma; the Saṅgha replaces the bedding of this bhikkhuni named so-and-so with new bedding through a kamma. Whoever among the elder nuns approves of the Saṅgha replacing the bedding of this bhikkhuni named so-and-so
作新臥具羯磨竟。僧忍，默然故，是事如是持。
與畜杖絡囊法(若有比丘尼羸老，不能無絡囊盛缽無杖而行。佛言：「聽僧與彼比丘尼作杖絡囊白二。」應至僧中，具儀作如是乞。)
大姊僧聽！我某甲比丘尼老病，不能無絡囊盛缽無杖而行，今從僧乞畜杖絡囊。愿僧聽我某甲比丘尼畜杖絡囊，慈愍故。(三說。僧應如是與法。)
大姊僧聽！此某甲比丘尼羸老，不能無絡囊盛缽無杖而行，今從僧乞杖絡囊。若僧時到，僧忍聽與某甲比丘尼杖絡囊。白如是。
大姊僧聽！此某甲比丘尼羸老，不能無杖絡囊而行，今從僧乞杖絡囊；僧今與此某甲比丘尼杖絡囊。誰諸大姊忍僧與某甲比丘尼杖絡囊者默然，誰不忍者說。僧已忍與某甲比丘尼杖絡囊竟。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；此土立法，以三十日為月。故作念者，通知大小，即應此方立其月法；別言黑白一二日等，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、或常
【現代漢語翻譯】 現代漢語譯本： 作新臥具羯磨（Kamma，業）完畢。僧團認可，因為大家沉默，此事就這樣決定了。
授予持有手杖和絡囊的方法（如果有的比丘尼（Bhikkhuni，女性出家人）年老體弱，不能沒有絡囊盛放缽，也不能沒有手杖行走。佛說：『允許僧團授予那位比丘尼持有手杖和絡囊的白二羯磨。』應該到僧團中，按照儀軌這樣乞求。）
大姐們，僧團請聽！我某甲比丘尼年老生病，不能沒有絡囊盛放缽，也不能沒有手杖行走，現在向僧團乞求持有手杖和絡囊。希望僧團允許我某甲比丘尼持有手杖和絡囊，因為慈悲憐憫的緣故。（重複三次。僧團應該這樣授予。）
大姐們，僧團請聽！這位某甲比丘尼年老體弱，不能沒有絡囊盛放缽，也不能沒有手杖行走，現在向僧團乞求手杖和絡囊。如果僧團時機已到，僧團認可允許某甲比丘尼持有手杖和絡囊。稟白完畢。
大姐們，僧團請聽！這位某甲比丘尼年老體弱，不能沒有手杖和絡囊行走，現在向僧團乞求手杖和絡囊；僧團現在授予這位某甲比丘尼手杖和絡囊。哪位大姐認可僧團授予某甲比丘尼手杖和絡囊的請保持沉默，哪位不認可的請說出來。僧團已經認可授予某甲比丘尼手杖和絡囊完畢。僧團認可，因為大家沉默，此事就這樣決定了。
六念法（依據《僧祇（Samghika，大眾部）》所說）：
第一念：（指知道日期的計算，月亮的大小、黑白。稱念說：）這個月大（月小就稱小），白月一日乃至十五日。（黑月應該說：）黑月一日乃至十四、十五日。（西方原本的制度，月亮有黑白之分，白月全部是大月，黑月有小月和大月；此地的立法，以三十日為一個月。所以作唸的人，通知大小，就應該按照此地的立法來計算月份；分別說黑白一二日等，又順應西方原本的制度來計算月日。）
第二念：（指知道吃飯的地方。吃飯的地方不固定，隨著吃飯的地方稱念說：）或者在僧團常住的地方吃飯，或者常住……
【English Translation】 English version: The Kamma (Kamma, action) for making new bedding is completed. The Sangha (community) approves, because of the silence, the matter is thus decided.
The method of granting the possession of a staff and a carrying bag (If there is a Bhikkhuni (Bhikkhuni, female monastic) who is old and frail, unable to walk without a carrying bag to hold her bowl and without a staff. The Buddha said: 'Allow the Sangha to grant that Bhikkhuni the 'white double' Kamma of possessing a staff and a carrying bag.' She should go to the Sangha, and according to the proper procedure, make such a request.)
Sisters, may the Sangha listen! I, Bhikkhuni (name), am old and sick, unable to walk without a carrying bag to hold my bowl and without a staff, now I request the Sangha to allow me to possess a staff and a carrying bag. May the Sangha allow me, Bhikkhuni (name), to possess a staff and a carrying bag, out of compassion. (Repeat three times. The Sangha should grant it in this way.)
Sisters, may the Sangha listen! This Bhikkhuni (name) is old and frail, unable to walk without a carrying bag to hold her bowl and without a staff, now she requests the Sangha for a staff and a carrying bag. If the time is right for the Sangha, may the Sangha approve and allow Bhikkhuni (name) to possess a staff and a carrying bag. The announcement is made.
Sisters, may the Sangha listen! This Bhikkhuni (name) is old and frail, unable to walk without a staff and a carrying bag, now she requests the Sangha for a staff and a carrying bag; the Sangha now grants this Bhikkhuni (name) a staff and a carrying bag. Whoever among the sisters approves of the Sangha granting Bhikkhuni (name) a staff and a carrying bag, let them be silent; whoever does not approve, let them speak. The Sangha has already approved granting Bhikkhuni (name) a staff and a carrying bag. The Sangha approves, because of the silence, the matter is thus decided.
The Six Recollections (According to the Samghika (Samghika, Mahasanghika school)):
The first recollection: (Refers to knowing the calculation of dates, the size of the moon, waxing and waning. Recite: ) This month is large (if the month is small, say small), the white month, from the first day to the fifteenth day. (For the black month, it should be said:) The black month, from the first day to the fourteenth or fifteenth day. (The original system in the West, the moon has waxing and waning, the white month is entirely a large month, the black month has small and large months; the legislation here, takes thirty days as a month. Therefore, the person making the recollection, knowing the size, should follow the legislation here to calculate the months; separately saying the black and white first and second days, etc., again follows the original system in the West to calculate the days of the month.)
The second recollection: (Refers to knowing the place of eating. The place of eating is not fixed, depending on the place of eating, recite:) Either eating at the Sangha's permanent residence, or permanent...
乞食、或受彼請、或自食等。(若未定食處者，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：)五衣缽具。(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(若比丘尼無病及施衣緣，一日之中有多請者，應自受一，餘者，轉施與人。作如是言：)
大姊！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、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
【現代漢語翻譯】 現代漢語譯本 乞食、或接受他人邀請、或自己食用等。（如果未確定用餐地點，則說：）『今日念不違背邀請而食』。
第三念：（指知道受戒時的年份、月份、日期和時辰。說：）『我于某年某月某日某時，一尺木影長若干，受具足戒，無夏。』（如果有經過夏天，則隨經過的夏天次數稱說。）
第四念：（指知道衣缽和所需物品是否齊全。如果衣缽有缺少，則根據實際情況說：）『某衣及缽具。』（其餘不齊全的，說：）『某衣及缽不具，念當時具。』（如果全部齊全，應該說：）『五衣缽具。』（其餘長衣和藥缽，念知已經作凈、或未作凈。如果有未作凈的，說：）『有某長衣及藥缽未作凈，念當說凈。』（如果沒有，說：）『無長衣藥缽。』
第五念：（指知道食物是與大眾相同還是不同。勸告與大眾一同食用，說：）『不別眾食。』
第六念：（指知道是否有病？有病的人說：）『我今有病，念當療治。』（沒有病的人說：）『我今無病，依眾行道。』
舍請法（如果比丘尼沒有疾病，並且有佈施衣服的因緣，一天之中有多個邀請，應該自己接受一個，其餘的，轉施給他人。這樣說：）
『大姊！某甲家邀請我施五正食，我應該前往，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（Pācittiya）；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（Dukkata）。）
作餘食法（食物有兩種：一種是正食，一種是不正食。不正食，指：根、莖等食物。這些不是正食，不能滿足需求。正食，指：米飯、炒麵、乾飯、魚和肉。如果粥剛從鍋里煮出來，用草劃一下不融合的，是正食，可以食用。）
【English Translation】 English version Begging for food, or accepting an invitation, or eating by oneself, etc. (If the place for eating is not fixed, one should say:) 'Today, I mindfully eat without going against the invitation.'
The third mindfulness: (Refers to knowing the year, month, day, and time of ordination. One should say:) 'I received the full ordination on such and such year, month, day, and time, when the shadow of a one-foot stick was so and so long, without having spent a summer retreat.' (If one has spent a summer retreat, one should state the number of retreats.)
The fourth mindfulness: (Refers to knowing whether one's robes and bowl, and other necessities are complete or lacking. If the robes and bowl are lacking, one should say according to the actual situation:) 'Such and such robe and bowl are complete.' (For those that are incomplete, one should say:) 'Such and such robe and bowl are incomplete, mindful that they were complete at that time.' (If everything is complete, one should say:) 'The five robes and bowl are complete.' (For the remaining long robe and medicine bowl, one should mindfully know whether they have been purified or not. If there are any that have not been purified, one should say:) 'I have such and such long robe and medicine bowl that have not been purified, mindful that I should declare their purification.' (If there are none, one should say:) 'I have no long robe or medicine bowl.'
The fifth mindfulness: (Refers to knowing whether the food is the same as or different from the assembly's. One should encourage eating together with the assembly, saying:) 'I will not eat separately from the assembly.'
The sixth mindfulness: (Refers to knowing whether one is sick or not. If one is sick, one should say:) 'I am now sick, mindful that I should seek treatment.' (If one is not sick, one should say:) 'I am now not sick, and will practice the path according to the assembly.'
Relinquishing an Invitation (If a Bhikkhuni is not sick and has the opportunity to receive robes, and receives multiple invitations in one day, she should accept one for herself and give the rest to others. One should say as follows:)
'Elder sister! The family of so-and-so has invited me to offer five proper meals. I should go there, but now I give this invitation to you.' (If one does not relinquish the previous invitation and accepts a later invitation to eat, one commits a Pācittiya (波逸提) offense with each mouthful; if one does not relinquish the later invitation and accepts a previous invitation to eat, one commits a Dukkata (突吉羅) offense with each mouthful.)
Making Food Allowable (There are two types of food: proper food and improper food. Improper food refers to: roots, stems, and other such foods. These are not proper food and cannot satisfy needs. 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 merge, it is proper food and can be eaten.)
得食。於五種食中，若食一一食令飽足已，舍威儀，不作餘食法，更食五正食者，咽咽波逸提。若欲食者，持食至一未足食比丘尼所，作是言：)
大姊！我足食已，知是看是，此作餘食法。(彼比丘尼應取少許食已，語此比丘尼言：)
大姊！我已食止，汝取食之。(彼應答云：)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、若過四人，應分作二部更互食。若比丘尼有別眾食因緣，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。若比丘尼無別眾食因緣，彼比丘尼即當起白言：)
我於此別眾食中無因緣，欲求出。(佛言：「聽出。」彼比丘尼別眾食，咽咽波逸提。若有因緣不說者，突吉羅。)
前食后食詣余家囑授法(若比丘尼大有請處，不敢入城，聽相囑授入城。作如是言：)
大姊一心念！我某甲比丘尼，已受某甲請。今有某緣，入某聚落，至某甲家，白大姊令知。(病時、作衣時、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
【現代漢語翻譯】 現代漢語譯本：
得食。在五種食物中，如果吃其中一種食物已經飽足，放下威儀，不按照剩餘食物的處理方法，又吃五種正食，每嚥一口都犯波逸提（Pāyantika，一種戒律罪名）。如果想吃，就拿著食物到一位沒有吃飽的比丘尼（Bhikkhunī，女性出家人）那裡，這樣說： 『大姐！我已經吃飽了，知道這些食物是可以吃的，現在按照剩餘食物的處理方法處理。』（那位比丘尼應該取少量食物，然後對這位比丘尼說：） 『大姐！我已經停止進食了，你拿去吃吧。』（她應該回答說：）『好的。』（做了這個方法后，就可以隨意吃了。） 別眾食白入出法（別眾，指四人或超過四人。如果是兩人或三人，可以隨意吃。如果是四人或超過四人，應該分成兩組輪流吃。如果比丘尼有別眾食的因緣，想要加入進食，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、佈施衣服時、在路上行走時、乘船時、大眾聚集時、沙門（Śrāmaṇa，出家修行者）佈施食物時。如果比丘尼沒有別眾食的因緣，這位比丘尼就應當起身稟告說：） 『我在這別眾食中沒有因緣，想要請求退出。』（佛說：『允許退出。』這位比丘尼別眾食，每嚥一口都犯波逸提。如果有因緣而不說，犯突吉羅（Dukkritta，一種較輕的戒律罪名）。） 前食后食詣余家囑授法（如果比丘尼有很多被邀請的地方，不敢進城，允許互相囑咐後進城。這樣做：） 『大姐一心念！我某甲比丘尼，已經接受了某甲的邀請。現在因為某個因緣，要進入某個村落，到某甲家，稟告大姐讓您知道。』（生病時、做衣服時、佈施衣服時，允許不囑咐。如果已經囑咐了，想要去所要去的地方卻中途返回；或者沒有到達所囑咐的地方，反而去了其他人家，甚至去了庫藏處、村
【English Translation】 English version:
Having eaten. Among the five kinds of food, if having eaten one kind of food to satisfaction, abandoning proper conduct, and not following the method for leftover food, one eats the five staple foods again, with each mouthful incurring a Pāyantika (a type of monastic offense). If one wishes to eat, one should take the food to a Bhikkhunī (female monastic) who has not eaten enough, and say: 'Elder Sister! I have eaten to satisfaction, and I know that this is edible. I will now follow the method for leftover food.' (That Bhikkhunī should take a small amount of food and say to this Bhikkhunī:) 'Elder Sister! I have stopped eating; you take the food.' (She should reply:) 'Yes.' (Having done this, one may eat as one pleases.) The method of announcing entry and exit for communal meals (Communal meals refer to four or more people. If there are two or three people, they may eat as they please. If there are four or more people, they should divide into two groups and eat in turns. If a Bhikkhunī has a reason for a communal meal and wishes to join, she should rise and announce:) 'I have a certain reason for a communal meal and wish to request entry.' (The Buddha said: 'One should listen and enter according to seniority.') Reasons for communal meals include: being sick, making robes, giving robes, traveling on the road, traveling by boat, a gathering of the assembly, and when a Śrāmaṇa (wandering ascetic) gives food. If a Bhikkhunī has no reason for a communal meal, that Bhikkhunī should rise and announce: 'I have no reason for this communal meal and wish to request to leave.' (The Buddha said: 'One is allowed to leave.') That Bhikkhunī eating a communal meal incurs a Pāyantika with each mouthful. If one has a reason but does not state it, one incurs a Dukkritta (a minor offense). The method of entrusting after eating before or after going to another's house (If a Bhikkhunī has many invitations and dares not enter the city, she is allowed to entrust another before entering the city. One should say thus:) 'Elder Sister, pay attention! I, Bhikkhunī so-and-so, have received an invitation from so-and-so. Now, due to a certain reason, I am entering a certain village to go to the house of so-and-so. I inform Elder Sister so that you know.' (When sick, making robes, or giving robes, one is allowed not to entrust. If one has entrusted and wishes to go to the place one intended but returns midway; or does not reach the entrusted place but goes to another's house, or even to a treasury, or a vill
落邊房、及比丘僧伽藍；若至所囑處白衣家還出；如是等，皆失前囑授，若欲往者，當更囑授也。)
非時入聚落囑授法(若有僧事、塔寺事、瞻視病比丘尼事，聽囑授入聚落。作如是言：)
大姊一心念！我某甲比丘尼，非時入某聚落，至某甲家，為某緣故，白大姊令知。(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(此修奉法依大僧出，尼有不同，具如本律。)
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羯磨。」佛說如是，諸比丘聞，歡喜信樂受持。乃至正法久住，
【現代漢語翻譯】 現代漢語譯本： 落邊房（寺院邊緣的房屋）、以及比丘僧伽藍（比丘的寺院）；如果去被囑託的地方，到白衣（在家信徒）家后又出來；像這些情況，都失去之前的囑託，如果想再去，應當重新囑託。 非時入聚落囑授法（如果爲了僧事、塔寺事、照顧生病的比丘尼，允許囑託後進入村落。應當這樣說：） 大姐一心念！我某甲比丘尼，非時進入某聚落，到某甲家，爲了某種緣故，告訴大姐讓她知道。（如果只是經過村莊、或者有啟稟、呼喚、接受邀請、或者被勢力所控制、束縛等情況，不犯戒。） 修奉篇第十七（此修奉法依據大僧（比丘僧團）的規定，比丘尼有所不同，具體如本律所說。） 當時世尊告訴眾比丘：『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，正法就能長久住世。所以眾比丘，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。』佛說完這些話，眾比丘聽了，歡喜信受奉行。 當時佛告訴眾比丘：『如來出世，看到眾生的過失，所以用一個目的為眾聲聞（聽聞佛法的人）制定戒律：爲了攝取僧團。因為這一個目的，如來為眾聲聞制定戒律。』佛說完這些話，眾比丘聽了，歡喜信受奉行。乃至正法長久住世，句句也是這樣。 當時佛告訴眾比丘：『如來出世，因為一個目的，為眾比丘制定呵責羯磨（一種僧團的懲罰方式）：爲了攝取僧團。因為這一個目的，如來出世為眾比丘制定呵責羯磨。』佛說完這些話，眾比丘聽了，歡喜信受奉行。乃至正法長久住世，
【English Translation】 English version: Dwelling at the edge of the monastery, and the Bhikkhu Sangharama (monastery for monks); if going to the place entrusted and then coming out of the house of a layperson (Baiyi), in such cases, the previous entrustment is lost. If one wishes to go again, one should entrust again. The method of entrusting when entering a village at an improper time (if it is for Sangha affairs, Stupa (Pagoda) affairs, or taking care of a sick Bhikkhuni (nun), one is allowed to entrust and enter the village. One should say as follows:) 『Elder Sister, pay attention wholeheartedly! I, Bhikkhuni (nun) so-and-so, am entering village so-and-so at an improper time, going to the house of so-and-so, for such-and-such a reason, informing Elder Sister so that she knows.』 (If it is just passing through the village, or there is a report, a call, an invitation, or being controlled or bound by force, there is no offense.) Chapter Seventeen on Cultivation and Observance (This method of cultivation and observance is based on the rules of the Great Sangha (monk community); the Bhikkhunis (nuns) have some differences, as detailed in the original Vinaya (monastic code).) At that time, the World Honored One (世尊) told the Bhikkhus (monks): 『Listen carefully, and contemplate well! If a Bhikkhu (monk) speaks similar phrases, obscuring the Dharma (佛法) and Vinaya (戒律), this Bhikkhu (monk) will cause many people to not receive benefits, create various painful karmas, and thus destroy the True Dharma (正法); if a Bhikkhu (monk) follows the phrases, without violating the Dharma (佛法) and Vinaya (戒律), such a Bhikkhu (monk) will benefit many people, not cause them to create various painful karmas, and the True Dharma (正法) will abide for a long time. Therefore, Bhikkhus (monks), you should follow the phrases, do not add or subtract, do not violate the Dharma (佛法) and Vinaya (戒律), you should learn in this way.』 After the Buddha (佛) spoke these words, the Bhikkhus (monks) listened, and joyfully believed and upheld them. At that time, the Buddha (佛) told the Bhikkhus (monks): 『The Tathagata (如來) appears in the world, seeing the faults of sentient beings, so with one purpose, He establishes precepts for the Shravakas (聲聞) (listeners of the Dharma (佛法)): to gather in the Sangha (僧團). Because of this one purpose, the Tathagata (如來) establishes precepts for the Shravakas (聲聞).』 After the Buddha (佛) spoke these words, the Bhikkhus (monks) listened, and joyfully believed and upheld them. And so on, until the True Dharma (正法) abides for a long time, every sentence is like this. At that time, the Buddha (佛) told the Bhikkhus (monks): 『The Tathagata (如來) appears in the world, because of one purpose, He establishes the Reproach Karma (呵責羯磨) (a form of Sangha (僧團) punishment) for the Bhikkhus (monks): to gather in the Sangha (僧團). Because of this one purpose, the Tathagata (如來) appears in the world and establishes the Reproach Karma (呵責羯磨) for the Bhikkhus (monks).』 After the Buddha (佛) spoke these words, the Bhikkhus (monks) listened, and joyfully believed and upheld them. And so on, until the True Dharma (正法) abides for a long time,
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，是犯見非犯。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，非重見重。復有二見：難見非難，非難見難。復有二見：無蟲見
【現代漢語翻譯】 現代漢語譯本：每一句都應如此。如是擯羯磨（驅逐僧團成員的羯磨）、依止羯磨（請求依止的羯磨）、遮不至白衣家羯磨（禁止前往在家信徒家的羯磨），作不見罪舉羯磨（因不見罪而舉罪的羯磨）、不懺悔羯磨（因不懺悔而舉罪的羯磨）、惡見不捨羯磨（因不捨棄邪見而舉罪的羯磨），檢查並遵循法律所制定的，制定受依止、制定梵罰（對違犯戒律者的懲罰）、制定舉罪、制定憶念、制定求聽、制定自言、制定遮阿㝹婆陀（禁止未受具足戒者聽戒）、制定遮說戒（禁止未受具足戒者說戒）、制定遮自恣（禁止未受具足戒者自恣）、制定戒、制定說戒、制定布薩（每半月舉行的集會）、制定布薩羯磨（舉行布薩的羯磨）、制定自恣（雨季結束時的僧眾集會）、制定自恣羯磨（舉行自恣的羯磨）、制定單白羯磨（僅需一次宣告的羯磨）、制定白二羯磨（需要一次宣告和一次同意的羯磨）、制定白四羯磨（需要一次宣告和三次同意的羯磨）、制定與覆藏（給予覆藏罪）、與本日治（給予本日治罪）、與摩那埵（給予摩那埵罪）、與出罪（給予出罪），制定四波羅夷（四種根本重罪）、制定十三僧伽婆尸沙（十三種僧殘罪）、二不定法（兩種不定罪）、三十尼薩耆（三十種捨墮罪）、九十波逸提（九十種單墮罪）、四波羅提提舍尼（四種向彼悔罪）、式叉迦羅尼（應學戒）、七滅諍（七種平息爭端的方法），每一句都如同呵責羯磨（呵責的羯磨）。
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，是犯見非犯。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，非重見重。復有二見：難見非難，非難見難。復有二見：無蟲見』
【English Translation】 English version: Each sentence should be like this. Such as the Binkarma (the Karma of expelling a member from the Sangha), the Yizhi Karma (the Karma of requesting dependence), the Zhebuzhi Baiyijia Karma (the Karma of prohibiting going to the homes of lay followers), the Zuobujian Zui Ju Karma (the Karma of accusing due to unseen offenses), the Bu Chan Hui Karma (the Karma of accusing due to non-repentance), the E Jian Bu She Karma (the Karma of accusing due to not abandoning wrong views), examining and following what is established by the law, establishing dependence, establishing Brahma punishment (punishment for those who violate the precepts), establishing accusation, establishing remembrance, establishing seeking to listen, establishing self-speaking, establishing Zhe A Nu Po Tuo (prohibiting those who have not received full ordination from listening to the precepts), establishing Zhe Shuo Jie (prohibiting those who have not received full ordination from reciting the precepts), establishing Zhe Zi Zi (prohibiting those who have not received full ordination from self-determination), establishing precepts, establishing reciting the precepts, establishing Posadha (the gathering held every half month), establishing Posadha Karma (the Karma of holding Posadha), establishing self-determination (the Sangha gathering at the end of the rainy season), establishing self-determination Karma (the Karma of holding self-determination), establishing single white Karma (Karma requiring only one declaration), establishing white two Karma (Karma requiring one declaration and one agreement), establishing white four Karma (Karma requiring one declaration and three agreements), establishing giving concealment (giving the crime of concealment), giving the treatment of today (giving the crime of today's treatment), giving Manatva (giving the crime of Manatva), giving exculpation (giving exculpation), establishing the four Parajikas (four fundamental grave offenses), establishing the thirteen Sanghavasesas (thirteen Sanghavasesa offenses), two uncertain Dharmas (two uncertain offenses), thirty Nissaggiyas (thirty offenses of expiation with forfeiture), ninety Payantikas (ninety offenses of simple expiation), four Pratidesaniyas (four offenses of confession), Sikshakaranis (training rules), seven ways to settle disputes (seven methods of settling disputes), each sentence is like a rebuke Karma (Karma of rebuke).
At that time, the Buddha told the Bhikkhus: 'There are two views that renunciants should not practice: seeing the unlawful as lawful, and seeing the lawful as unlawful. There are also two views: saying that the Vinaya is not the Vinaya, and saying that what is not the Vinaya is the Vinaya. There are also two views: seeing what is not an offense as an offense, and seeing an offense as not an offense. There are also two views: seeing what is light as heavy, and seeing what is heavy as light. There are also two views: seeing what is remaining as not remaining, and seeing what is not remaining as remaining. There are also two views: seeing what is coarse as not coarse, and seeing what is not coarse as coarse. There are also two views: seeing the old law as not the old law, and seeing what is not the old law as the old law. There are also two views: seeing what is established as not established, and seeing what is not established as established. There are also two views: seeing what is spoken as not spoken, and seeing what is not spoken as spoken. There are also two views: seeing wine as not wine, and seeing what is not wine as wine. There are also two views: seeing drinking as not drinking, and seeing what is not drinking as drinking. There are also two views: seeing food as not food, and seeing what is not food as food. There are also two views: seeing the time as not the time, and seeing what is not the time as the time. There are also two views: seeing what is pure as impure, and seeing what is impure as pure. There are also two views: seeing what is heavy as not heavy, and seeing what is not heavy as heavy. There are also two views: seeing what is difficult as not difficult, and seeing what is not difficult as difficult. There are also two views: seeing no insects'
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：一喜瞋，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：「破戒墮二道：地獄、畜生中。持戒生二道：生天及人中。屏
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『蟲（一種錯誤的知見），認為有蟲，實際上並沒有蟲。』 『又有兩種錯誤的知見：認為應該破除的知見不破除，認為不應該破除的知見反而破除。』 『又有兩種錯誤的知見：認為可以作為種子（善因）的不是種子，認為不是種子的反而是種子。』 『又有兩種錯誤的知見：已經理解了意義的人認為自己沒有理解，沒有理解意義的人認為自己已經理解。』 『又有兩種錯誤的知見：認為可以親近的人不親近，認為不可以親近的人反而親近。』 『又有兩種錯誤的知見：認為應該怖畏的事情不怖畏，認為不應該怖畏的事情反而怖畏。』 『又有兩種錯誤的知見：認為道不是道，認為不是道反而是道。』 『又有兩種錯誤的知見：認為可以修行的不是修行，認為不可以修行的反而是修行。』 『又有兩種錯誤的知見：認為可以出離的不是出離，認為不可以出離的反而是出離。』 『又有兩種錯誤的知見：認為應該捨棄的沒有捨棄，認為不應該捨棄的反而捨棄。』 『又有兩種錯誤的知見：認為世間是常住不變的，認為世間是無常變化的。』 『又有兩種錯誤的知見：認為世界有邊際，認為世界沒有邊際。』 『又有兩種錯誤的知見：認為身體就是生命，認為身體和生命是分離的。』 『又有兩種錯誤的知見：認為如來（Tathagata）滅度（Nirvana）后存在，認為如來滅度后不存在。』 『又有兩種錯誤的知見：認為如來滅度后既存在又不存在，認為如來滅度后非存在也非不存在。』 『在佛法（Buddha-dharma）內有這些錯誤的知見，出家人不應該修行；如果修行，應當依法懲治。』佛陀這樣說，眾比丘（Bhikkhu）聽了，歡喜信受奉行。
這時，佛陀告訴眾比丘：『有兩種人住于不安樂之中：一是喜歡嗔怒的人，二是懷有怨恨的人。』 『又有兩種法：一是性情急躁，二是難以捨棄（惡習）。』 『又有兩種法：一是慳吝，二是嫉妒。』 『又有兩種法：一是欺騙，二是諂媚。』 『又有兩種法：一是自高自大，二是喜歡爭論。』 『又有兩種法：一是喜歡裝飾，二是放縱。』 『又有兩種法：一是傲慢，二是增上慢（未證得的以為已證得）。』 『又有兩種法：一是貪婪，二是嗔恚。』 『又有兩種法：一是自我讚揚，二是詆譭他人。』 『又有兩種法：一是邪見，二是邊見（執著于極端）。』 『又有兩種法：一是難以教導，二是不接受訓導。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。
這時，佛陀告訴眾比丘：『破戒的人會墮入兩種惡道：地獄、畜生道中。持戒的人會生於兩種善道：生於天道和人道中。』 English version: The Buddha said: 'A worm (a kind of wrong view), thinking there is a worm, but actually there is no worm.' 'Again, there are two kinds of wrong views: not abandoning the views that should be abandoned, and abandoning the views that should not be abandoned.' 'Again, there are two kinds of wrong views: considering what can be a seed (good cause) as not a seed, and considering what is not a seed as a seed.' 'Again, there are two kinds of wrong views: those who have understood the meaning think they have not understood, and those who have not understood the meaning think they have understood.' 'Again, there are two kinds of wrong views: not being close to those who can be approached, and being close to those who should not be approached.' 'Again, there are two kinds of wrong views: not fearing what should be feared, and fearing what should not be feared.' 'Again, there are two kinds of wrong views: considering the path as not the path, and considering what is not the path as the path.' 'Again, there are two kinds of wrong views: considering what can be practiced as not practice, and considering what cannot be practiced as practice.' 'Again, there are two kinds of wrong views: considering what can be liberated as not liberation, and considering what cannot be liberated as liberation.' 'Again, there are two kinds of wrong views: not abandoning what should be abandoned, and abandoning what should not be abandoned.' 'Again, there are two kinds of wrong views: considering the world as permanent, and considering the world as impermanent.' 'Again, there are two kinds of wrong views: considering the world as having boundaries, and considering the world as having no boundaries.' 'Again, there are two kinds of wrong views: considering the body as the life, and considering the body and life as separate.' 'Again, there are two kinds of wrong views: believing that the Tathagata (如來) exists after Nirvana (滅度), and believing that the Tathagata does not exist after Nirvana.' 'Again, there are two kinds of wrong views: believing that the Tathagata both exists and does not exist after Nirvana, and believing that the Tathagata neither exists nor does not exist after Nirvana.' 'Within the Buddha-dharma (佛法) there are these wrong views, and monks should not practice them; if they do practice them, they should be punished according to the law.' The Buddha said this, and the Bhikkhus (比丘) heard it, rejoiced, believed, and practiced it.
At that time, the Buddha told the Bhikkhus: 'There are two kinds of people who live in unhappiness: those who like anger, and those who harbor resentment.' 'Again, there are two dharmas: one is impatience, and the other is difficulty in abandoning (bad habits).' 'Again, there are two dharmas: one is stinginess, and the other is jealousy.' 'Again, there are two dharmas: one is deception, and the other is flattery.' 'Again, there are two dharmas: one is arrogance, and the other is fondness for arguing.' 'Again, there are two dharmas: one is fondness for adornment, and the other is indulgence.' 'Again, there are two dharmas: one is pride, and the other is increased pride (thinking one has attained what one has not).' 'Again, there are two dharmas: one is greed, and the other is hatred.' 'Again, there are two dharmas: one is self-praise, and the other is slandering others.' 'Again, there are two dharmas: one is wrong view, and the other is extreme view (attachment to extremes).' 'Again, there are two dharmas: one is difficult to teach, and the other is not accepting instruction.' The Buddha said this, and the Bhikkhus heard it, rejoiced, believed, and practiced it.
At that time, the Buddha told the Bhikkhus: 'Those who break the precepts will fall into two evil paths: hell and the animal realm. Those who uphold the precepts will be born in two good paths: the heavenly realm and the human realm.'
【English Translation】 English version: The Buddha said: 'A worm (a kind of wrong view), thinking there is a worm, but actually there is no worm.' 'Again, there are two kinds of wrong views: not abandoning the views that should be abandoned, and abandoning the views that should not be abandoned.' 'Again, there are two kinds of wrong views: considering what can be a seed (good cause) as not a seed, and considering what is not a seed as a seed.' 'Again, there are two kinds of wrong views: those who have understood the meaning think they have not understood, and those who have not understood the meaning think they have understood.' 'Again, there are two kinds of wrong views: not being close to those who can be approached, and being close to those who should not be approached.' 'Again, there are two kinds of wrong views: not fearing what should be feared, and fearing what should not be feared.' 'Again, there are two kinds of wrong views: considering the path as not the path, and considering what is not the path as the path.' 'Again, there are two kinds of wrong views: considering what can be practiced as not practice, and considering what cannot be practiced as practice.' 'Again, there are two kinds of wrong views: considering what can be liberated as not liberation, and considering what cannot be liberated as liberation.' 'Again, there are two kinds of wrong views: not abandoning what should be abandoned, and abandoning what should not be abandoned.' 'Again, there are two kinds of wrong views: considering the world as permanent, and considering the world as impermanent.' 'Again, there are two kinds of wrong views: considering the world as having boundaries, and considering the world as having no boundaries.' 'Again, there are two kinds of wrong views: considering the body as the life, and considering the body and life as separate.' 'Again, there are two kinds of wrong views: believing that the Tathagata (如來) exists after Nirvana (滅度), and believing that the Tathagata does not exist after Nirvana.' 'Again, there are two kinds of wrong views: believing that the Tathagata both exists and does not exist after Nirvana, and believing that the Tathagata neither exists nor does not exist after Nirvana.' 'Within the Buddha-dharma (佛法) there are these wrong views, and monks should not practice them; if they do practice them, they should be punished according to the law.' The Buddha said this, and the Bhikkhus (比丘) heard it, rejoiced, believed, and practiced it.
At that time, the Buddha told the Bhikkhus: 'There are two kinds of people who live in unhappiness: those who like anger, and those who harbor resentment.' 'Again, there are two dharmas: one is impatience, and the other is difficulty in abandoning (bad habits).' 'Again, there are two dharmas: one is stinginess, and the other is jealousy.' 'Again, there are two dharmas: one is deception, and the other is flattery.' 'Again, there are two dharmas: one is arrogance, and the other is fondness for arguing.' 'Again, there are two dharmas: one is fondness for adornment, and the other is indulgence.' 'Again, there are two dharmas: one is pride, and the other is increased pride (thinking one has attained what one has not).' 'Again, there are two dharmas: one is greed, and the other is hatred.' 'Again, there are two dharmas: one is self-praise, and the other is slandering others.' 'Again, there are two dharmas: one is wrong view, and the other is extreme view (attachment to extremes).' 'Again, there are two dharmas: one is difficult to teach, and the other is not accepting instruction.' The Buddha said this, and the Bhikkhus heard it, rejoiced, believed, and practiced it.
At that time, the Buddha told the Bhikkhus: 'Those who break the precepts will fall into two evil paths: hell and the animal realm. Those who uphold the precepts will be born in two good paths: the heavenly realm and the human realm.'
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，二若如法懺悔而彼不受。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，是法不行；是為非法眾。何等如法眾？若眾中如法者有力，非
【現代漢語翻譯】 現代漢語譯本：在隱蔽的地方造作惡業，死後會墮落到兩個惡道：地獄和畜生道。在隱蔽的地方造作善業，死後會出生在兩個善道：天道和人道。持有邪見會墮落到兩個惡道：地獄和畜生道。持有正見會出生在兩個善道：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，二是犯戒后能夠如法懺悔。有兩種情況無法得到解脫：一是知道罪過卻不如法懺悔，二是如果如法懺悔卻不被接受。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，二是如法懺悔的人能夠如法地接受懺悔。被束縛和不被束縛也是同樣的道理。有兩種清凈：一是不犯戒，二是懺悔。」佛陀這樣說，眾比丘聽了，歡喜信受並奉行。
這時，佛陀告訴眾比丘：『有兩種僧團（Sangha）：一是說法語的僧團，二是不說法語的僧團。什麼是不說法語的僧團呢？僧團中不使用佛法和毗尼（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，這就是不說法語的僧團。什麼是說法語的僧團呢？僧團中使用佛法和毗尼，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，這就是說法語的僧團。在這兩種僧團中，說法語的僧團，我讚歎他們為尊貴。』佛陀這樣說，眾比丘聽了，歡喜信受並奉行。
『還有兩種僧團：如法的僧團，不如法的僧團。什麼是不如法的僧團呢？僧團中如果不如法的人有勢力，如法的人沒有勢力；不如法的人有同伴，如法的人沒有同伴；進行不如法的羯磨（Karma，業），不進行如法的羯磨；進行不符合毗尼的羯磨，不進行符合毗尼的羯磨；不如法的事情通行，如法的事情不行；這就是不如法的僧團。什麼是如法的僧團呢？如果僧團中如法的人有勢力，非
【English Translation】 English version: Committing evil deeds in secret leads to rebirth in two lower realms: hell and the animal realm. Committing good deeds in secret leads to rebirth in two higher realms: the heavens and the human realm. Holding wrong views leads to rebirth in two lower realms: hell and the animal realm. Holding right views leads to rebirth in two higher realms: the heavens and the human realm; the Buddha's noble disciples are honored among gods and humans. There are two conditions under which one cannot attain liberation: one, violating precepts; two, not recognizing violations. There are two conditions under which one naturally attains liberation: one, not violating precepts; two, recognizing violations. There are two conditions under which one cannot attain liberation: one, violating precepts without acknowledging the fault; two, acknowledging the fault but not repenting according to the Dharma. There are two conditions under which one naturally attains liberation: one, acknowledging the fault; two, being able to repent according to the Dharma after violating precepts. There are two conditions under which one cannot attain liberation: one, acknowledging the fault but not repenting according to the Dharma; two, repenting according to the Dharma but not being accepted. There are two conditions under which one naturally attains liberation: one, acknowledging the fault and being able to repent according to the Dharma; two, those who repent according to the Dharma being able to accept the repentance according to the Dharma. The same applies to being bound and not being bound. There are two kinds of purity: one, not violating precepts; two, repentance.' Thus spoke the Buddha, and the monks, hearing this, rejoiced, believed, and upheld it.
Then the Buddha said to the monks: 'There are two kinds of Sangha (community): one that speaks according to the Dharma, and one that does not speak according to the Dharma. What is the Sangha that does not speak according to the Dharma? In the Sangha, the Dharma and Vinaya (discipline) are not used, teachings are not spoken according to the Buddha's instructions, what should be taught is not taught, and what should be stopped is not stopped; this is the Sangha that does not speak according to the Dharma. What is the Sangha that speaks according to the Dharma? In the Sangha, the Dharma and Vinaya are used, teachings are spoken according to the Buddha's instructions, what should be taught is taught, and what should be stopped is stopped; this is the Sangha that speaks according to the Dharma. Among these two Sanghas, the Sangha that speaks according to the Dharma, I praise as noble.' Thus spoke the Buddha, and the monks, hearing this, rejoiced, believed, and upheld it.
'Furthermore, there are two kinds of Sangha: the Sangha that is in accordance with the Dharma, and the Sangha that is not in accordance with the Dharma. What is the Sangha that is not in accordance with the Dharma? In the Sangha, if those who are not in accordance with the Dharma have power, those who are in accordance with the Dharma have no power; those who are not in accordance with the Dharma have companions, those who are in accordance with the Dharma have no companions; they perform unrighteous Karma (action), and do not perform righteous Karma; they perform Karma that is not in accordance with the Vinaya, and do not perform Karma that is in accordance with the Vinaya; unrighteous things prevail, and righteous things do not prevail; this is the Sangha that is not in accordance with the Dharma. What is the Sangha that is in accordance with the Dharma? If in the Sangha, those who are in accordance with the Dharma have power, those who are not'
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，是如法比丘無力。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。時王安樂出入，無有憂患，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，不作非法羯磨；作毗尼羯磨，不作非毗尼羯磨；是法便行，非
【現代漢語翻譯】 現代漢語譯本 法本身沒有力量；遵循正法的人能夠得到同伴，不遵循正法的人則不能得到同伴；應當進行如法的羯磨（Karma，業），不應進行不如法的羯磨；應當進行符合毗尼（Vinaya，戒律）的羯磨，不應進行不符合毗尼的羯磨；這樣正法得以推行，非法得以止息；這就是如法的僧團。在這兩種僧團中，如法的僧團，我讚歎他們是尊貴的。』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，也是如此。
這時，佛陀告訴眾比丘：『如果一個國家的國王力量弱小，盜賊勢力強盛，這時國王就不能夠安樂地出入，邊境小國的國王不聽從教令，國內的人民也不能夠安樂地出入，生產事業荒廢，充滿憂愁痛苦、損失減少，得不到利益。就像這樣，如果不如法的比丘有力量，而如法的比丘沒有力量，如法的比丘就不能夠得到安樂，即使在僧團中也不能夠發言。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；進行不符合毗尼的羯磨，不進行符合毗尼的羯磨；非法的事情得以推行，正法的事情不能夠推行。他們不勤奮修行精進，不能夠使未得到的得到，不能夠使未證入的證入，不能夠使未證得的證得，那麼就會使諸天和人民得不到利益，長夜遭受痛苦。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。
這時，佛陀告訴眾比丘：『如果一個國家的國王力量強大，盜賊勢力弱小，盜賊們都來歸順或者逃竄。這時國王就能夠安樂地出入，沒有憂愁患難，邊境小國的國王順從教令，國內的人民也能夠得到安樂，生產事業自由自在沒有各種憂愁痛苦，多得利益沒有損失減少。就像這樣，如果如法的比丘得到力量，不如法的比丘沒有力量，不如法的比丘來到如法的比丘那裡，隨順教令不敢違逆，如果想要逃竄，也不敢作各種惡事。這時如法的比丘就能夠安穩得到快樂，即使在僧團中也能夠發言。如果住在空閑的地方，就進行如法的羯磨，不進行不如法的羯磨；進行符合毗尼的羯磨，不進行不符合毗尼的羯磨；這樣正法的事情得以推行，非
【English Translation】 English version The Dharma has no power; those who act in accordance with the Dharma gain companions, while those who do not act in accordance with the Dharma do not gain companions; one should perform Karma (羯磨, action/ritual) in accordance with the Dharma, and not perform Karma that is not in accordance with the Dharma; one should perform Karma in accordance with the Vinaya (毗尼, monastic discipline), and not perform Karma that is not in accordance with the Vinaya; in this way, the Dharma is practiced, and non-Dharma is extinguished; this is a Dharma-abiding Sangha. Among these two Sanghas, the Dharma-abiding Sangha, I praise as venerable.' The Buddha spoke thus, and the Bhikshus, hearing this, 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 Bhikshus: 'If the king of a country is weak, and the power of thieves is strong, then the king cannot enter and exit in peace, the small kings of neighboring countries do not obey his commands, and the people of the country also cannot enter and exit in peace, their livelihoods are abandoned, they suffer from sorrow and pain, loss and decrease, and they do not gain benefit. Just so, if non-Dharma Bhikshus have power, and Dharma Bhikshus have no power, Dharma Bhikshus cannot obtain peace, and they cannot speak even in the Sangha. If they live in a secluded place, then they perform Karma that is not in accordance with the Dharma, and do not perform Karma that is in accordance with the Dharma; they perform Karma that is not in accordance with the Vinaya, and do not perform Karma that is in accordance with the Vinaya; non-Dharma is practiced, and the Dharma is not practiced. They do not diligently practice with vigor, they do not cause the unobtained to be obtained, the unentered to be entered, the unverified to be verified, and thus they cause the Devas and people to not gain benefit, and to suffer for a long night.' The Buddha spoke thus, and the Bhikshus, hearing this, rejoiced, believed, and upheld it.
At that time, the Buddha told the Bhikshus: 'If the king of a country is strong, and the power of thieves is weak, then the thieves all come to submit or flee. Then the king can enter and exit in peace, without sorrow or worry, the small kings of neighboring countries obey his commands, and the people of the country also obtain peace, their livelihoods are free and without various sorrows and pains, they gain much benefit and have no loss or decrease. Just so, if Dharma Bhikshus gain power, and non-Dharma Bhikshus have no power, non-Dharma Bhikshus come to the Dharma Bhikshus, obey their commands and dare not disobey, and if they want to flee, they do not dare to commit various evils. Then Dharma Bhikshus can peacefully obtain happiness, and they can speak even in the Sangha. If they live in a secluded place, they perform Karma that is in accordance with the Dharma, and do not perform Karma that is not in accordance with the Dharma; they perform Karma that is in accordance with the Vinaya, and do not perform Karma that is not in accordance with the Vinaya; in this way, the Dharma is practiced, and non-
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、
【現代漢語翻譯】 現代漢語譯本：如果不行持正法，即使勤奮修行，精進努力，也不能得到未得到的，不能進入未進入的，不能證得未證得的，這樣就會使諸天和人民得不到大的利益。』佛陀這樣說后，眾比丘聽了，歡喜信受奉行。 這時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）告訴眾比丘：『諸位長老！如果發生爭鬥，指責其他比丘或者有罪的比丘，而不自我反省，應當知道這種爭鬥會更加增長，不能如法、如毗尼（Vinaya，戒律）來消除，眾比丘也不會安樂。如果比丘之間發生爭鬥，指責其他比丘或者有罪的比丘，但各自反省自己的過失，應當知道這種爭鬥不會再增長加深，能夠如法、如毗尼來消除，眾比丘便能安樂地居住。眾比丘如何自我反省過失呢？有罪的比丘這樣想：『我犯了這樣的事，他看見我犯錯，如果我不犯錯，他就不會看見我犯錯，因為我犯錯的緣故，讓他看見我犯錯；我現在應當自我懺悔，讓他不再用惡語呵斥我，如果我這樣做，就能使善法增長。』這是比丘能夠自我反省過失。如何指責其他比丘時自我反省過失呢？他這樣想：『那位比丘犯錯，讓我得見，如果他不犯錯，我就不會看見，因為他犯錯的緣故，讓我得見；如果他自己能夠至誠懺悔，就不會讓我說出惡語，這樣就能使善法增長。』這是指責其他比丘時自我反省過失。如果比丘有爭鬥的事情，指責其他比丘、有罪的比丘能夠這樣自我反省過失，應當知道這種過失不會再增長，能夠如法、如毗尼、如佛所教導的，眾比丘就能安樂地居住。』舍利弗這樣說后，眾比丘聽了，歡喜信受奉行。 這時，有眾多比丘前往世尊（Bhagavan，佛陀的尊稱）處，頭面頂禮佛足，退坐在一旁，稟告世尊說：『大德（Mahadeva，對有德者的尊稱）是法的導師，說要學習，什麼是學習呢？』佛陀告訴眾比丘：『學習戒律，所以說學習。如何學習戒律？增進戒律的學習、增進心（Citta，意識）的學習、增進智慧的學習，所以說學習。』
【English Translation】 English version: 'If the Dharma is not practiced, even with diligent cultivation and effort, one cannot attain what has not been attained, enter what has not been entered, or realize what has not been realized, thus causing the devas and people to not receive great benefits.' After the Buddha spoke thus, the bhikkhus heard, rejoiced, believed, and upheld it. Then Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the bhikkhus: 'Venerable elders! If there is strife, and one accuses other bhikkhus or guilty bhikkhus without observing oneself, know that this strife will only increase, and cannot be eliminated according to the Dharma and the Vinaya (Vinaya, monastic rules), and the bhikkhus will not be at peace. If bhikkhus are in conflict, and accuse other bhikkhus or guilty bhikkhus, but each reflects on their own faults, know that this strife will not increase or deepen, and can be eliminated according to the Dharma and the Vinaya, and the bhikkhus will be able to dwell in peace. How do bhikkhus reflect on their own faults? A guilty bhikkhu thinks thus: 'I have committed such an act, and he saw me commit a fault. If I had not committed the fault, he would not have seen me commit it. Because I committed the fault, he saw me commit it; now I should repent, so that he will no longer scold me with harsh words. If I do so, it will cause good Dharma to increase.' This is how a bhikkhu can reflect on their own faults. How does one reflect on their own faults when accusing other bhikkhus? He thinks thus: 'That bhikkhu committed a fault, allowing me to see it. If he had not committed the fault, I would not have seen it. Because he committed the fault, I was able to see it; if he can sincerely repent, he will not cause me to utter harsh words, and thus it will cause good Dharma to increase.' This is how one reflects on their own faults when accusing other bhikkhus. If bhikkhus have matters of strife, and accuse other bhikkhus or guilty bhikkhus, and can thus reflect on their own faults, know that this fault will no longer increase, and according to the Dharma, the Vinaya, and the Buddha's teachings, the bhikkhus will be able to dwell in peace.' After Sariputra spoke thus, the bhikkhus heard, rejoiced, believed, and upheld it. Then, many bhikkhus went to the Blessed One (Bhagavan, an epithet for the Buddha), bowed their heads to his feet, and sat to one side, saying to the Blessed One: 'Greatly Virtuous One (Mahadeva, an honorific title for virtuous individuals), you are the master of the Dharma, and you say to learn, what is learning?' The Buddha said to the bhikkhus: 'Learning the precepts, therefore it is called learning. How to learn the precepts? Increasing the learning of precepts, increasing the learning of the mind (Citta, consciousness), increasing the learning of wisdom, therefore it is called learning.'
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、瞋恚、愚癡盡已，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？若我讚歎者，令諸比丘親近；若有親近者，令餘人習
【現代漢語翻譯】 現代漢語譯本： 增長智慧的學習，因此稱為學習。當增長戒律的學習、增長心性的學習、增長智慧的學習時，就能調伏貪慾、嗔恚、愚癡，使之滅盡；當貪慾、嗔恚、愚癡滅盡后，就不會造作不善，不接近各種惡行，因此稱為學習。』佛陀這樣說，眾比丘聽了，歡喜信受奉行。 當時，佛陀問眾比丘：『你們如何學習？什麼是學習？』眾比丘稟告佛陀說：『大德是佛法的根本，是佛法的主宰，如世尊所說，我們信受奉行，所以稱為學習。又有三種學習：增長戒律的學習、增長心性的學習、增長智慧的學習，學習這三種學習，能證得須陀洹（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，因此應當勤奮精進，學習這三種學習。』 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，當時有孔雀冠婆羅門（Morakakhattabrahman，一位婆羅門的名字）來到阿難處，問候之後，在一旁坐下，對阿難說：『沙門瞿曇（Samana Gotama，釋迦牟尼佛的另一種稱呼）為何要為眾比丘制定增長戒律的學習、增長清凈行為的學習、增長波羅提木叉（Patimokkha，戒律）的學習？』阿難回答說：『之所以這樣，是爲了調伏貪慾、嗔恚、愚癡，使之滅盡，所以世尊為眾比丘制定戒律。』婆羅門又問：『如果比丘證得阿羅漢果，漏盡煩惱，他還要學習什麼？』阿難回答說：『貪慾、嗔恚、愚癡滅盡，不造作不善，不接近各種惡行，所作已辦，稱為無學。』婆羅門說：『如你所說，那就是無學了嗎？』阿難回答說：『是的。』孔雀冠婆羅門聽了，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，上座也不能及時勸勉讚歎。迦葉比丘！我不讚嘆這樣的上座。為什麼呢？如果我讚歎他，就會讓其他比丘親近他；如果有人親近他，就會讓其他人效仿。』
【English Translation】 English version: 'Increasing wisdom learning, therefore it is called learning. When increasing discipline learning, increasing mind learning, increasing wisdom learning, one can subdue greed, hatred, and delusion, causing them to be extinguished; when greed, hatred, and delusion are extinguished, one will not create unwholesome deeds, nor approach various evils, therefore it is called learning.' The Buddha spoke thus, and the bhikkhus, having heard it, rejoiced, believed, and upheld it. At that time, the Buddha asked the bhikkhus: 'How do you learn? What is learning?' The bhikkhus reported to the Buddha: 'Venerable One is the root of the Dharma, the master of the Dharma. As the World Honored One has said, we believe 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 (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arahat (worthy one). Therefore, one should diligently strive to learn these three learnings.' At that time, Ananda (one of the ten great disciples of the Buddha) was in the Chicken Park in Paraliputra (a city). At that time, a Morakakhattabrahman (a Brahmin with a peacock crest) came to Ananda, greeted him, and sat down on one side, saying to Ananda: 'Why does Samana Gotama (another name for Shakyamuni Buddha) prescribe for the bhikkhus the increasing of discipline learning, the increasing of pure conduct learning, and the increasing of Patimokkha (precepts) learning?' Ananda replied: 'The reason for this is to subdue greed, hatred, and delusion, causing them to be extinguished, so the World Honored One prescribes precepts for the bhikkhus.' The Brahmin further asked: 'If a bhikkhu attains the fruit of Arahat, with defilements exhausted, what does he still need to learn?' Ananda replied: 'Greed, hatred, and delusion are extinguished, one does not create unwholesome deeds, nor approach various evils, one has done what needs to be done, and is called one who has no more to learn.' The Brahmin said: 'As you have said, is that then one who has no more to learn?' Ananda replied: 'Yes.' The Morakakhattabrahman, having heard this, rejoiced, believed, and upheld it. The Buddha told the bhikkhu Kasyapa (one of the Buddha's disciples): 'If a senior monk neither learns the precepts nor praises the precepts, and if there are other bhikkhus who are happy to learn the precepts and praise the precepts, the senior monk is also unable to encourage and praise them in a timely manner. Bhikkhu Kasyapa! I do not praise such a senior monk. Why? If I praise him, it will cause other bhikkhus to associate with him; if someone associates with him, it will cause others to emulate him.'
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、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，不復還此。滿足行者，具滿成就；不滿足行者，得不滿足
【現代漢語翻譯】 現代漢語譯本：學習那些不如法的方法；如果有人學習這些方法，將會長夜受苦。因此，迦葉比丘！我看到這樣的上座（長老）的過失，所以不讚嘆他們。」（對於中座、下座，也是如此。接下來是有上座、中座、下座如法的情況，與上述句子意思相反。）
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！」然而驢子的毛不像牛，腳不像牛，聲音也不像牛，卻與牛一起行走，自稱是牛。』如同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增長戒、增長心、增長慧，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長戒、增長心、增長慧的學問。』佛陀如此說道，眾比丘聽聞后，歡喜信受並奉行。
這時，佛陀告訴眾比丘：『有三種學問：增戒學、增心學、增慧學。什麼是增戒學？如果比丘尊重戒律，以戒律為主要；不重視禪定，不以禪定為主要；不重視智慧，不以智慧為主要。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，應當親近奉行，不毀壞戒律，不染污戒律。經常這樣修習，他就能斷除下五使（五種煩惱），到達上面的涅槃（Nirvana，解脫），不再返回這個世界。如果比丘重視戒律，以戒律為主要；重視禪定，以禪定為主要；不重視智慧，不以智慧為主要；如上所述。如果比丘重視戒律，以戒律為主要；重視禪定，以禪定為主要；重視智慧，以智慧為主要；他就能漏盡煩惱，獲得無漏的心解脫、慧解脫，在當下親身證悟，自己知道已經證得：我生已經終結，梵行已經建立，該做的已經做完，不再返回這個世界。』圓滿修行的人，具足圓滿成就；不圓滿修行的人，得到不圓滿的成就。
【English Translation】 English version: Learning those improper methods; if someone learns these methods, they will suffer for a long night. Therefore, Kashyapa (迦葉, one of the principal disciples of Gautama Buddha) Bhikshus (比丘, a Buddhist monk)! I see the faults of such senior monks (上座, elder monks), so I do not praise them.' (The same applies to middle-ranking and junior monks. Next, there are senior, middle-ranking, and junior monks who are in accordance with the Dharma (法, the teachings of the Buddha), which is the opposite of the above statement.)
At that time, the Buddha told the Bhikshus: 'It is like a donkey walking with a herd of cows, saying to itself, 'I am also a cow! I am also a cow!' However, 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.' It is like some foolish people following the Bhikshus who are in accordance with the Dharma, claiming to be Bhikshus. These foolish people do not increase their precepts (戒, moral rules), increase their minds, or increase their wisdom like good Bhikshus, yet they walk with the Sangha (僧, the Buddhist community), claiming, 'I am a Bhikshu!' Therefore, you should diligently cultivate the learning of increasing precepts, increasing mind, and increasing wisdom.' The Buddha spoke thus, and the Bhikshus, upon hearing it, rejoiced, believed, and upheld it.
At that time, the Buddha told the Bhikshus: 'There are three learnings: the learning of increasing precepts, the learning of increasing mind, and the learning of increasing wisdom. What is the learning of increasing precepts? If a Bhikshu respects the precepts, taking the precepts as the main thing; not valuing Samadhi (定, meditation), not taking Samadhi as the main thing; not valuing wisdom, not taking wisdom as the main thing. Regarding these precepts, if they commit a minor offense, they should repent, why? Because it is not like breaking a vessel or breaking a stone that cannot be recovered; if it is a serious precept, then they should uphold it, dwell well in the precepts, should closely follow and practice it, not destroy the precepts, not defile the precepts. Constantly cultivating in this way, they can cut off the lower five fetters (五使, five types of afflictions), reach the upper Nirvana (涅槃, liberation), and no longer return to this world. If a Bhikshu values the precepts, taking the precepts as the main thing; values Samadhi, taking Samadhi as the main thing; not valuing wisdom, not taking wisdom as the main thing; as above. If a Bhikshu values the precepts, taking the precepts as the main thing; values Samadhi, taking Samadhi as the main thing; values wisdom, taking wisdom as the main thing; they can exhaust their outflows, attain the undefiled liberation of mind and the liberation of wisdom, and in the present moment, personally realize and attain the proof: my birth is exhausted, the Brahma-faring (梵行, holy life) is established, what needs to be done is done, and I will no longer return to this world.' Those who practice fully, possess full accomplishment; those who do not practice fully, attain incomplete accomplishment.
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，是為增戒學。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？若比丘如實知苦諦，知集、盡、道，是為增慧學。」(慶聞修奉等同前。)
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、檢校法律。若聽彼比丘說，尋究修多
【現代漢語翻譯】 現代漢語譯本：『成就。我說此戒，不會是徒勞無功的。』佛陀這樣說，眾比丘聽了，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？如果有一位比丘具足圓滿的戒行，稍微修習禪定，稍微修習智慧，他就能斷除下五使（五種 নিম্ন結），直接進入涅槃，不再返回這個世界。如果不能達到這樣的境界，也能削弱三種結縛：貪慾（Tanha）、瞋恚（Dosa）、愚癡（Moha），證得斯陀含（Sakadagami），再來世間一次，就能徹底結束痛苦。如果不能達到這樣的境界，也能斷除三種結縛，證得須陀洹（Sotapanna），不再墮入惡道，必定走上解脫之道，經歷七次在天上，七次在人間，就能徹底結束痛苦。如果比丘具足圓滿的戒行，具足圓滿的禪定，稍微修習智慧，結果也和上面所說的一樣。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，結果也和上面所說的一樣。』
『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（Patimokkha，別解脫戒），成就威儀，敬畏謹慎對待輕戒如同重戒一樣，平等學習各種戒律，這就是增戒學。什麼是增心學？如果比丘能夠捨棄對慾望和惡念的執著，乃至能夠進入第四禪（Dhyana），這就是增心學。什麼是增慧學？如果比丘如實地瞭解苦諦（Dukkha Satya），瞭解苦集諦（Samudaya Satya）、苦滅諦（Nirodha Satya）、苦滅之道諦（Magga Satya），這就是增慧學。』（慶聞修奉等同前。）
當時，世尊在婆阇（Vajji）國的地城中，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。』『是哪四種呢？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）、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，然後尋究修多羅（Sutra，經）、毗尼（Vinaya，戒律），檢查法律。
【English Translation】 English version: 'Accomplishment. I say this precept is not in vain.' The Buddha spoke thus, and the Bhikkhus, hearing this, rejoiced, believed, and upheld it.
'Again, there are three trainings: the training in heightened morality, the training in heightened mind, and the training in heightened wisdom. What is the training in heightened morality? If a Bhikkhu is fully accomplished in moral conduct, practices little concentration, practices little wisdom, he abandons the five lower fetters and attains Nibbana above, not returning here again. If he cannot reach such a state, he can weaken the three fetters: craving (Tanha), aversion (Dosa), and delusion (Moha), attaining Sakadagami (Once-returner), coming to this world once more, and then making an end of suffering. If he cannot reach such a state, he can abandon the three fetters, attaining Sotapanna (Stream-enterer), not falling into evil destinies, being assured of the path, experiencing seven births in heaven and seven births among humans, and then making an end of suffering. If a Bhikkhu is fully accomplished in moral conduct, fully accomplished in concentration, and practices little wisdom, it is the same as above. If a Bhikkhu is fully accomplished in moral conduct, fully accomplished in concentration, and fully accomplished in wisdom, it is the same as above.'
'Again, there are three trainings: the training in heightened morality, the training in heightened mind, and the training in heightened wisdom. What is the training in heightened morality? If a Bhikkhu fully upholds the Patimokkha (code of monastic discipline), is accomplished in deportment, fears and is cautious regarding minor precepts as if they were major, and trains equally in all the precepts, this is the training in heightened morality. What is the training in heightened mind? If a Bhikkhu can abandon desire and evil, and even attain the fourth Dhyana (meditative absorption), this is the training in heightened mind. What is the training in heightened wisdom? If a Bhikkhu truly knows the Truth of Suffering (Dukkha Satya), knows the origin (Samudaya Satya), cessation (Nirodha Satya), and the path (Magga Satya) of suffering, this is the training in heightened wisdom.' (Rejoicing, hearing, practicing, and upholding are the same as before.)
At that time, the Blessed One was in the city of Bhaja (Vajji) in the country, and told the Bhikkhus: 'I speak of four great pronouncements, listen well, and I will explain them to you.' The Bhikkhus said: 'Venerable Sir, we are happy to hear it.' '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, this is the Vinaya (code of conduct), this is the teaching of the Buddha.' If you hear that Bhikkhu speak, you should not immediately be suspicious, nor should you rebuke him, you should examine the sentences, and then investigate the Sutras (discourses), the Vinaya (code of conduct), and check the laws.
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，和合僧中上坐前聞，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，而與相應，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？我尋究修多羅、毗尼、法律，而與相應，無
【現代漢語翻譯】 現代漢語譯本 當一位比丘在羅（Rāhula，羅睺羅，佛陀的兒子）、毗尼（Vinaya，戒律）、檢校法律時，如果他的說法不與修多羅（Sūtra，經）、毗尼、法律相符，並且違背了佛法，應該對比丘說：『你所說的，不是佛陀所說的，或者是長老們沒有正確理解佛陀的教誨。為什麼呢？因為我研究修多羅、毗尼、法律，發現你的說法與修多羅、毗尼、法律不相符，並且違背了佛法。長老！你不應該再誦讀學習，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，他在研究修多羅、毗尼、法律時，發現他的說法與修多羅、毗尼、法律相符，就應該對比丘說：『長老所說的，是佛陀所說的，是正確理解了佛陀的教誨。為什麼呢？因為我研究修多羅、毗尼、法律，發現你的說法與它們相符，並且沒有違背佛法。長老！你應該好好地持誦學習，教導其他比丘，不要讓它遺忘。』這是最初的廣泛說明。 進一步說，如果一位比丘這樣說：『長老！我在某個村莊某個城市，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。』聽到那位比丘這樣說的時候，不應該懷疑，也不應該呵斥，應該審定文句，研究修多羅、毗尼、檢校法律。如果聽到那位比丘說，他在研究修多羅、毗尼、法律時，發現他的說法不與它們相符，並且違背了佛法，就應該對比丘說：『長老！這不是佛陀所說的，是那些僧眾和上座沒有正確理解佛陀的教誨，長老也是一樣。為什麼呢？因為我研究修多羅、毗尼、法律，發現你的說法與它們不相符，並且違背了佛法，長老你不應該再誦讀學習，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，他在研究修多羅、毗尼、法律時，發現他的說法與它們相符，並且沒有違背佛法，就應該對比丘說：『長老！這是佛陀所說的，那些僧眾、上座以及長老也正確理解了佛陀的教誨。為什麼呢？因為我研究修多羅、毗尼、法律，發現你的說法與它們相符，沒有違背佛
【English Translation】 English version When a Bhikkhu (monk) is examining the Rāhula (son of Buddha), Vinaya (monastic rules), and laws, if it does not correspond with the Sūtra (discourses), Vinaya, and laws, and contradicts the Dharma (teachings), one should say to that Bhikkhu: 'What you say is not what the Buddha said, or perhaps the elders did not correctly understand the Buddha's words. Why? Because I have investigated the Sūtra, Vinaya, and laws, and it does not correspond with the Sūtra, Vinaya, and laws, and contradicts the Dharma. Elder! You should not recite and study it, nor teach other Bhikkhus; now you should abandon it.' If one hears that Bhikkhu say that when examining the Sūtra, Vinaya, and laws, it corresponds with the Sūtra, Vinaya, and laws, one should say to that Bhikkhu: 'What the Elder says is what the Buddha said, and is a correct understanding of the Buddha's words. Why? Because I have investigated the Sūtra, Vinaya, and laws, and it corresponds with them and does not contradict the Dharma. Elder! You should uphold and study it well, teach other Bhikkhus, and do not let it be forgotten.' This is the initial extensive explanation. Furthermore, if a Bhikkhu says: 'Elder! In such and such village, in such and such city, I heard before the senior monks in the Sangha (community) that this is the Dharma, this is the Vinaya, this is what the Buddha taught.' When hearing that Bhikkhu say this, one should not be suspicious, nor should one scold, but one should examine the wording, investigate the Sūtra, Vinaya, and check the laws. If one hears that Bhikkhu say that when examining the Sūtra, Vinaya, and laws, it does not correspond with them and contradicts the Dharma, one should say to that Bhikkhu: 'Elder! This is not what the Buddha said, but those Sangha and senior monks did not correctly understand the Buddha's words, and neither did you. Why? Because I have investigated the Sūtra, Vinaya, and laws, and it does not correspond with them and contradicts the Dharma. Elder, you should not recite and study it, nor teach other Bhikkhus; now you should abandon it.' If one hears that Bhikkhu say that when examining the Sūtra, Vinaya, and laws, it corresponds with them and does not contradict the Dharma, one should say to that Bhikkhu: 'Elder! This is what the Buddha said, and those Sangha, senior monks, and elders also correctly understood the Buddha's words. Why? Because I have investigated the Sūtra, Vinaya, and laws, and it corresponds with them, without
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。
複次，死人有五不好：一、不凈
【現代漢語翻譯】 現代漢語譯本：『如果有人違背，長老們！應該好好地持誦和學習，也教導其他人，不要讓他們忘記。』這是第二種廣說。（接下來的三句，從知道佛法、毗尼（Vinaya，戒律）、摩夷（Matrika，論母）的眾多比丘那裡聽聞，也像這樣。第四句，從知道佛法、毗尼、摩夷的一位比丘那裡聽聞，也像這樣。）這被稱為四種廣說。」佛陀這樣說，眾比丘聽了，歡喜信受奉行。
毗尼（Vinaya，戒律）有五件事：一、序言，二、制定，三、重申制定，四、修多羅（Sutra，經），五、隨順修多羅。有五種法被稱為持律：知道什麼是犯戒，知道什麼是不犯戒，知道什麼是輕罪，知道什麼是重罪，廣泛背誦比丘和比丘尼的戒律。又有五種法：前四種法相同，第五種是廣泛背誦毗尼。又有五種法：前四種法相同，第五種是安住于毗尼而不動搖。又有五種法：前四種法相同，第五種是當爭端發生時，能夠很好地消除平息。有五種持律：背誦戒序，四事，十三事，二不定，廣泛背誦三十事，這是最初的持律；如果廣泛背誦九十事，這是第二種持律；如果廣泛背誦戒律毗尼，這是第三種持律；如果廣泛背誦比丘和比丘尼的戒律毗尼，這是第四種持律；如果全部背誦毗尼，這是第五種持律。（這裡，春、秋、冬三季，應該依據以上四種持律；如果不依據而住，犯突吉羅（Dukkata，惡作罪）。夏季安居應該依據第五種持律；如果不依據而住，犯波逸提（Pacittiya，單墮罪）。）
持律的人有五種功德：戒品堅固牢靠，能夠戰勝各種怨敵，在眾人之中決斷事情沒有畏懼，如果有人有疑問和後悔能夠開解，能夠很好地持守毗尼使正法長久住世。
再次，有五種犯戒：波羅夷（Parajika，斷頭罪），僧伽婆尸沙（Sanghadisesa，僧殘罪），波逸提（Pacittiya，單墮罪），波羅提提舍尼（Patidesaniya，悔過罪），突吉羅（Dukkata，惡作罪）；也稱為五種制戒，也稱為五犯聚。如果不知道、不見這五種犯戒，我說這個人是愚癡的，從波羅夷乃至突吉羅。
再次，死人有五種不好：一、不凈
【English Translation】 English version: 'If there is any transgression, O elders! One should diligently recite and study, and also teach others, not allowing them to forget.' This is the second extensive explanation. (The following three sentences, [are] heard from many Bhikkhus who know the Dharma, the Vinaya (discipline), and the Matrika (matrix of topics). The fourth sentence, [is] heard from one Bhikkhu who knows the Dharma, the Vinaya, and the Matrika.) These are called the four extensive explanations.' The Buddha spoke thus, and the Bhikkhus, hearing it, rejoiced, believed, and practiced accordingly.
Regarding the Vinaya (discipline), there are five things: 1. Introduction, 2. Enactment, 3. Re-enactment, 4. Sutra (discourse), 5. Following the Sutra. There are five qualities called upholding the Vinaya: knowing what is an offense, knowing what is not an offense, knowing what is a minor offense, knowing what is a major offense, and extensively reciting the rules for both Bhikkhus and Bhikkhunis. Furthermore, there are five qualities: the first four qualities are the same, and the fifth is extensively reciting the Vinaya. Furthermore, there are five qualities: the first four qualities are the same, and the fifth is abiding in the Vinaya without wavering. Furthermore, there are five qualities: the first four qualities are the same, and the fifth is being able to well eliminate and pacify disputes when they arise. There are five ways of upholding the Vinaya: reciting the introduction to the precepts, the four matters, the thirteen matters, the two uncertain matters, and extensively reciting the thirty matters; this is the initial upholding of the Vinaya. If one extensively recites the ninety matters, this is the second upholding of the Vinaya. If one extensively recites the precepts and Vinaya, this is the third upholding of the Vinaya. If one extensively recites the precepts and Vinaya for both Bhikkhus and Bhikkhunis, this is the fourth upholding of the Vinaya. If one recites the entire Vinaya, this is the fifth upholding of the Vinaya. (Here, in spring, autumn, and winter, one should rely on the above four ways of upholding the Vinaya; if one does not rely on them and abides [otherwise], it is a Dukkata (wrongdoing). During the summer retreat, one should rely on the fifth way of upholding the Vinaya; if one does not rely on it and abides [otherwise], it is a Pacittiya (expiation).)
A person who upholds the Vinaya has five merits: the qualities of precepts are firm and strong, one is able to overcome all enemies, one is fearless in making decisions among the assembly, if there are doubts and regrets, one is able to resolve them, and one is able to well uphold the Vinaya, causing the Proper Dharma to abide long.
Furthermore, there are five types of offenses: Parajika (defeat), Sanghadisesa (formal meeting), Pacittiya (expiation), Patidesaniya (confession), and Dukkata (wrongdoing); these are also called the five types of precepts, and also called the five aggregates of offenses. If one does not know or see these five types of offenses, I say that this person is foolish, from Parajika to Dukkata.
Furthermore, a dead person has five bad things: 1. Impurity
，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，于中聞有愧恥；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。複次，有比丘為僧中勝人
【現代漢語翻譯】 現代漢語譯本：犯戒之人有五種過失：第一、不清凈；第二、發出臭味；第三、令人感到恐懼和害怕；第四、使人感到恐懼，惡鬼因此有機可乘；第五、如同惡獸和非人居住的地方。犯戒之人有五種過失：他們的身、口、意業不清凈，就像死屍一樣不清凈；我說這種人也是如此。或者他們的身、口、意業不清凈，惡名遠揚，就像死屍散發臭氣；我說這種人也是如此。他們的身、口、意業不清凈，被善良的比丘們畏懼和躲避，就像死屍令人恐怖；我說這種人也是如此。他們的身、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。』就像人們見到死屍感到恐懼，讓惡鬼有機可乘；我說這種人也是如此。他們的身、口、意業不清凈，與不善之人同住，就像死屍處在惡獸和非人居住的地方；我說這種人也是如此。這就是犯戒之人如同死屍的五種過失。破戒有五種過失：自我傷害，被有智慧的人呵斥，惡名遠揚，臨終時心生悔恨，死後墮入惡道。
持戒有五種功德（與上述相反）。還有五件事：原本無法得到的，能夠得到；已經得到的，能夠守護；無論身處何種場合，無論是剎利(Kshatriya)眾、婆羅門(Brahmin)眾、居士眾、還是比丘眾，在其中聽到都會感到羞愧；無數由旬(Yojana)之內，沙門(Shramana)、婆羅門(Brahmin)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）。
有五種不潔凈的結果：火燒后的不凈、刀砍后的不凈、瘡口的不凈、鳥啄后的不凈、不適合種植的不凈。還有五種不凈：剝掉少量皮的不凈、全部剝掉皮的不凈、腐爛的不凈、破損的不凈、瘀傷的不凈。
有五種法令正法迅速滅亡，是哪五種？有些比丘不認真地接受和背誦，喜歡遺忘和出錯，經文不完整，卻用這些不完整的經文教導他人；經文既然不完整，其中的含義也就有所缺失。這是第一種令正法迅速滅亡的原因。其次，有些比丘爲了成為僧團中的勝者
【English Translation】 English version: A transgressor of precepts has five faults: first, impurity; second, foul odor; third, causing fear and dread; fourth, causing fear, allowing evil spirits to take advantage; fifth, like a place inhabited by evil beasts and non-humans. A transgressor of precepts has five faults: their body, speech, and mind karma are impure, just like an impure corpse; I say this person is also like that. Or their body, speech, and mind karma are impure, and their bad reputation spreads far and wide, just like a corpse emitting a foul odor; I say this person is also like that. Their body, speech, and mind karma are impure, and they are feared and avoided by virtuous Bhikkhus (monks), just like a corpse causing terror; I say this person is also like that. Their body, speech, and mind karma are impure, causing virtuous Bhikkhus to feel disgusted upon seeing them, saying, 'How could I see such an evil person?' Just like people feel fear upon seeing a corpse, allowing evil spirits to take advantage; I say this person is also like that. Their body, speech, and mind karma are impure, and they dwell with unwholesome people, just like a corpse is in a place inhabited by evil beasts and non-humans; I say this person is also like that. These are the five faults of a transgressor of precepts, like a corpse. Breaking precepts has five faults: harming oneself, being scolded by the wise, having a bad reputation spread, feeling 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 was originally unattainable can be attained; what has been attained can be protected; no matter what the occasion, whether it is a gathering of Kshatriyas (warrior caste), Brahmins (priestly caste), laypeople, or Bhikkhus (monks), one will feel ashamed upon hearing about it; within countless Yojanas (ancient Indian unit of distance), Shramanas (ascetics) and Brahmins (priests) will speak of their evil deeds; an evil person who breaks precepts will fall into evil realms after death. Upholding precepts has five merits (the opposite of the above).
There are five kinds of impure results: impurity after being burned by fire, impurity after being cut by a knife, impurity of a wound, impurity after being pecked by birds, and impurity of land unsuitable for planting. There are also five kinds of impurity: impurity of slightly peeled skin, impurity of completely peeled skin, impurity of decay, impurity of breakage, and impurity of bruising.
There are five things that cause the True Dharma to quickly perish, what are these five? Some Bhikkhus (monks) do not diligently receive and recite, are fond of forgetting and making mistakes, the texts are incomplete, yet they use these incomplete texts to teach others; since the texts are incomplete, the meanings within them are also deficient. This is the first reason for the True Dharma to quickly perish. Secondly, some Bhikkhus (monks), in order to become superior in the Sangha (monastic community)
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，有比丘喜斗諍，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，若見上坐不應安坐，若見下座不應起立；彼至僧中，不為雜說論世俗事，若自說法，若請人說法；若見僧中有不可事，
【現代漢語翻譯】 現代漢語譯本：上座（Thera，資深的比丘），如果一個國家普遍信奉佛教，但很多人不持戒律，只是修習各種不善之法，放棄戒行，不勤奮精進，沒有得到的說得到了，沒有證入的說證入了，沒有證悟的說證悟了。後來出家的年輕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，沒有得到的說得到了，沒有證入的說證入了，沒有證悟的說證悟了。這是第二種導致正法迅速衰滅的原因。再者，有些比丘博學多聞，精通佛法、戒律和《摩夷經》（Māyā，可能是指某種特定的經文或論典），卻不把所學的教導其他比丘、比丘尼、優婆塞（Upāsaka，男居士）、優婆私（Upāsikā，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，有些比丘難以教導，不接受善意的勸告，不能忍辱，其他善良的比丘就放棄他們。這是第四種導致正法迅速衰滅的原因。再者，有些比丘喜歡爭鬥，互相謾罵，彼此爭論，口如刀劍，互相挑剔。這是第五種導致正法迅速衰滅的原因。有五種法則能使正法長久住世（與上述情況相反）。 當時，有一位比丘來到佛陀那裡，稟告說：『大德！因為什麼因緣，正法迅速衰滅而不能長久住世？』佛陀告訴比丘：『如果比丘在佛法僧團中出家，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，也不能深入思考其中的義理，他們不瞭解義理，就不能按照佛陀的教導修行，不能利益自己，也不能利益他人。』佛陀告訴比丘：『有這樣的因緣，導致佛法迅速衰滅而不能長久住世。』『大德！又因為什麼因緣能使佛法長久住世？』（與上述情況相反） 當時，佛陀告訴各位比丘：『比丘進入僧團時，應先具備五種品質：應當以慈悲心對待他人；應當謙卑自己，如同擦拭灰塵的抹布；應當懂得坐立的禮儀，如果見到上座（資深的比丘）不應該安坐，如果見到下座（年輕的比丘）不應該站立；他們進入僧團后，不應閑聊世俗之事，應當自己說法，或者請他人說法；如果看到僧團中有不合理的事情，
【English Translation】 English version: Venerable monks, if in a country where Buddhism is prevalent, many do not uphold the precepts, but only cultivate various unwholesome practices, abandoning the precepts and conduct, not diligently striving for progress, claiming to have attained what they have not, claiming to have entered what they have not, claiming to have realized what they have not. Later, young monks who have newly ordained imitate their behavior, also mostly breaking the precepts, cultivating unwholesome practices, abandoning the precepts and conduct, also not diligently striving for progress, claiming to have attained what they have not, claiming to have entered what they have not, claiming to have realized what they have not. This is the second cause for the rapid decline of the True Dharma. Furthermore, some monks are learned and well-versed in the Dharma, the Vinaya (rules of monastic discipline), and the Māyā (possibly referring to a specific scripture or treatise), but they do not teach what they have learned to other monks, nuns, Upāsakas (male lay followers), and Upāsikās (female lay followers), and then they pass away; after their passing, they cause the Dharma to be cut off. This is the third cause for the rapid decline of the True Dharma. Furthermore, some monks are difficult to teach, do not accept good advice, and cannot endure insults; other virtuous monks then abandon them. This is the fourth cause for the rapid decline of the True Dharma. Furthermore, some monks are fond of quarreling, mutually scolding each other, arguing with each other, their mouths like swords, seeking each other's faults. This is the fifth cause for the rapid decline of the True Dharma. There are five conditions that enable the True Dharma to abide long (the opposite of the above). At that time, a certain monk went to the Buddha and said: 'Venerable One! What is the cause and condition for the True Dharma to decline rapidly and not abide long?' The Buddha told the monk: 'If monks who have left home in the Sangha (Buddhist monastic community) do not wholeheartedly teach the Dharma to others, nor wholeheartedly listen to the Dharma and remember it, even if they can uphold it, they cannot deeply contemplate its meaning; they do not understand the meaning, so they cannot practice according to the Buddha's teachings, cannot benefit themselves, and cannot benefit others.' The Buddha told the monk: 'There is such a cause and condition that causes the Dharma to decline rapidly and not abide long.' 'Venerable One! What is the cause and condition for the Dharma to abide long?' (the opposite of the above) At that time, the Buddha told the monks: 'When a monk enters the Sangha, he should first have five qualities: he should treat others with loving-kindness; he should humble himself, like a dust-wiping cloth; he should know the proper etiquette of sitting and standing, if he sees a Thera (senior monk) he should not sit down, if he sees a junior monk he should not stand up; when they enter the Sangha, they should not engage in idle talk about worldly matters, they should either teach the Dharma themselves, or invite others to teach the Dharma; if they see something unreasonable in the Sangha,
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，便起瞋恚。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。如是惡比丘行來入出，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，威儀如善比丘不異，乃至
【現代漢語翻譯】 現代漢語譯本：心懷不安和無法忍受時，應該保持沉默。為什麼呢？因為恐怕僧團因此產生分裂和差異。比丘應當先具備這五種條件，然後才能進入僧團中。"
當時，世尊在瞻婆城伽伽池邊，在白月十五日說戒的時候，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、聞、疑罪。當要揭發罪行時，那位比丘卻用其他話來回答，並且開始生氣。佛陀告訴眾比丘：『應當仔細審問那個人。那個人在佛法中沒有什麼用處，也不會有所增長，就像農夫的田地裡，稻苗和稗草一同生長，稻苗的葉子和稗草的葉子很相似，難以分辨，因此造成妨礙，直到稻穗結實的時候，才能知道不是真正的穀物。既然知道不是穀物，就應該連根拔除。為什麼呢？因為恐怕會妨礙好的稻苗生長。比丘也是這樣，有惡劣的比丘，他們的行為舉止，拿著衣缽，和善良的比丘一樣難以分辨，直到他們犯的罪行暴露出來；當他們的罪行暴露出來的時候，才能知道比丘中的稗草。既然知道他們是稗草，就應該共同合作，對他們進行滅擯（逐出僧團）的處分。為什麼呢？因為恐怕他們會妨礙善良的比丘。就像農夫處理穀物，在有風的時候用揚穀的器具來揚穀，好的穀物會留在下面，秕糠和灰塵會隨風飄走。為什麼呢？因為恐怕會污染好的穀物。這些惡劣的比丘，他們的行為舉止，進進出出，和善良的比丘一樣難以分辨，直到他們犯的罪行暴露出來；當他們的罪行暴露出來的時候，才能知道比丘中的秕糠和污穢。既然知道了，就應該共同合作，對他們進行滅擯（逐出僧團）的處分。就像有人需要木頭來製作井欄，從城裡出來，手裡拿著鋒利的斧頭，到樹林里去敲打每一棵樹，如果是材質堅實的樹，敲打的聲音就會很實在；如果是空心的樹，敲打的聲音就會虛弱而沉悶。而那些空心樹的根莖枝葉和材質堅實的樹沒有什麼不同，直到敲打的時候，才知道里面是空心的；既然知道里面是空心的，就立刻砍伐，砍掉枝葉，先去掉粗糙的樹皮，然後用鑿子仔細地修整，使內外都乾淨，用來製作井欄。這些惡劣的比丘，他們的行為舉止，進進出出，拿著衣缽，威儀和善良的比丘沒有什麼不同，直到……』
【English Translation】 English version: When the mind is uneasy and unable to endure, one should remain silent. Why? Because it is feared that the Sangha (community of monks) will become divided and different. A Bhikshu (monk) should first possess these five qualities, and then he may enter the Sangha.'
At that time, the World Honored One (Bhagavan, the Buddha) was at the Gaggara Pond near the city of Champa, on the fifteenth day of the white month, when he was speaking the precepts. He was sitting in an open space, surrounded by many Bhikshus (monks). At that time, there was a Bhikshu (monk) who accused another Bhikshu (monk) of offenses based on what he had seen, heard, or suspected. When the accusation was about to be made, that Bhikshu (monk) answered with other words and became angry. The Buddha told the Bhikshus (monks): 'You should carefully question that person. That person is of no use in the Buddha-dharma (teachings of the Buddha) and will not grow. It is like a farmer's field where rice seedlings and weeds grow together. The leaves of the rice seedlings and the leaves of the weeds are very similar and difficult to distinguish, thus causing obstruction, until the rice ears ripen, then one can know that they are not true grains. Since it is known that they are not grains, they should be uprooted. Why? Because it is feared that they will hinder the growth of good rice seedlings. Bhikshus (monks) are also like this. There are evil Bhikshus (monks) whose behavior, holding of robes and bowls, are indistinguishable from good Bhikshus (monks), until their offenses are exposed; when their offenses are exposed, then one can know the weeds among the Bhikshus (monks). Since it is known that they are weeds, one should cooperate to impose the punishment of banishment (expulsion from the Sangha). Why? Because it is feared that they will hinder the good Bhikshus (monks). It is like a farmer processing grain, using a winnowing tool in the wind. Good grains will remain below, while chaff and dust will be blown away by the wind. Why? Because it is feared that they will contaminate the good grains. These evil Bhikshus (monks), their behavior, coming and going, are indistinguishable from good Bhikshus (monks), until their offenses are exposed; when their offenses are exposed, then one can know the chaff and filth among the Bhikshus (monks). Since it is known, one should cooperate to impose the punishment of banishment (expulsion from the Sangha). It is like someone who needs wood to make a well curb, coming out of the city, holding a sharp axe in his hand, going to the forest to knock on every tree. If it is a tree with solid material, the sound of knocking will be solid; if it is a hollow tree, the sound of knocking will be weak and dull. And the roots, stems, branches, and leaves of those hollow trees are no different from those of solid trees, until the time of knocking, then one knows that the inside is hollow; since it is known that the inside is hollow, one immediately cuts it down, cuts off the branches and leaves, first removes the rough bark, and then carefully chisels and polishes it, making the inside and outside clean, to make a well curb. These evil Bhikshus (monks), their behavior, coming and going, holding robes and bowls, their demeanor is no different from good Bhikshus (monks), until...'
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， 嫉妒喜瞋恚， 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。
尼羯磨卷下
【現代漢語翻譯】 現代漢語譯本：不放過罪行；當罪行顯露時，才能知道沙門（Śrāmaṇa，出家修行者）中的污垢、秕糠和空心樹。如果知道了，就應該共同合作，將其滅擯（驅逐）。為什麼呢？因為害怕妨礙善良的比丘（Bhikṣu，出家受戒的男子）。』並說了偈語： 『共同居住才能瞭解彼此的習性行為，嫉妒、喜歡、嗔怒都會顯現。 在人前說好聽的話，背地裡卻做非法的事情。 善於用方便之法說謊，明智的人能夠覺察。 秕糠應該去除拋棄，以及那些空心的樹木。 自稱是沙門（Śrāmaṇa，出家修行者），虛偽欺詐的應該滅擯（驅逐）。 已經完成滅擯（驅逐）之後，那些行為邪惡、不合法度的人。 （我們）與清凈的人共同居住，應當知道這是光明顯赫的， 和合一致地共同滅擯（驅逐），和合一致才能達到脫離苦難的邊際。』 佛陀如此宣說，眾比丘（Bhikṣu，出家受戒的男子）聽聞后，歡喜信受奉行。 尼羯磨卷下
【English Translation】 English version: 『Do not overlook transgressions; only when the transgression is revealed, can one know the filth, chaff, and hollow trees among the Śrāmaṇas (ascetics). If this is known, then one should cooperate to expel them. Why? Because of the fear of obstructing the virtuous Bhikṣus (monks).』 And he spoke in verse: 『Living together, one knows the nature and conduct, jealousy, joy, anger, and hatred. Speaking good words in public, committing unlawful acts in private. Skillful in uttering falsehoods through expedient means, the wise can perceive it. Chaff should be removed and discarded, as well as hollow trees. Claiming to be a Śrāmaṇa (ascetic), the false should be expelled. Having completed the expulsion, those who act wickedly and unlawfully. Living together with the pure, one should know that this is glorious and bright, Harmoniously cooperating to expel, harmoniously reaching the end of suffering.』 The Buddha spoke thus, and the Bhikṣus (monks), having heard, rejoiced, believed, and upheld it. Nika-karma, Volume 2