T45n1905_根本說一切有部苾芻習學略法
大正藏第 45 冊 No. 1905 根本說一切有部苾芻習學略法
No. 1905
根本說一切有部苾芻習學略法
元帝師苾芻拔合思巴集
敬禮一切智。
教示增上戒學律藏有三種。
第一未得令得儀範 第二已得律儀不犯護持方便 第三若有犯者令修補法
第一未得令得儀範者有四種。
能為得律儀作障 能為安住律儀作障 能為增長德業作障 能為端嚴眾作障
若俱無此四種違緣。復以歸處形相身體思念儀範。若全有此五種順緣者。方得律儀。此差別義如儀範中應知。
第二已得律儀不犯護持方便者。有五種。
一依依止師護持 二以對治想護持 三了知應舍相違護持 四凈自戒律護持 五依安樂住緣護持
第一依依止師護持者
若受近圓已滿足十年。二十一種五德法中具十五法。解律比丘求為依止師。應作不應作。一切事業應問彼師。如師教示隨教所行。自受近圓。滿十年等。三種德業圓滿已來。應依彼師。
第二以對治想護持者
於一切時中念知不放。逸具此三種法。除一切相違法。成就一切善法。
第三了知應舍相違護持者
總集為五篇二百五十三。應舍法中具清凈戒。或
【現代漢語翻譯】 現代漢語譯本 《根本說一切有部苾芻習學略法》
元帝師苾芻拔合思巴集
敬禮一切智者。
教示增上戒學，律藏有三種：
第一，對於未得戒者，令其獲得儀範；第二，對於已得律儀者，提供不犯戒的護持方便；第三，若有犯戒者，令其修補。
第一，未得令得儀範者，有四種障礙：
能為獲得律儀作障礙；能為安住律儀作障礙；能為增長德業作障礙；能為端嚴僧團作障礙。
若完全沒有這四種違逆因緣，又以歸處、形相、身體、思念作為儀範，若完全具有這五種順應因緣，才能獲得律儀。這些差別意義應在儀範中瞭解。
第二，已得律儀不犯護持方便者，有五種：
一、依止依止師護持；二、以對治想護持；三、了知應舍的相違之法而護持；四、清凈自己的戒律而護持；五、依安樂住的因緣而護持。
第一，依依止師護持：
若受了近圓戒（Upasampadā，比丘戒）已滿十年，在二十一種五德法中具備十五種，應求精通戒律的比丘作為依止師。一切應作和不應作的事業都應詢問依止師，並按照依止師的教導行事。自從自己受近圓戒滿十年等三種德業圓滿以來，就應該依止依止師。
第二，以對治想護持：
於一切時中念知不放逸，具足這三種法，去除一切相違之法，成就一切善法。
第三，了知應舍的相違之法而護持：
總集為五篇二百五十三應舍法中，具清凈戒，或者……
【English Translation】 English version The Root Sarvāstivāda Bhikṣu's Concise Manual of Learning
Collected by Imperial Preceptor Bhikṣu Phagpa
Homage to the Omniscient One.
The teachings on higher discipline (Adhisila), the Vinaya-piṭaka (collection of monastic rules), have three aspects:
First, for those who have not attained the precepts, to enable them to attain the proper conduct; second, for those who have already attained the precepts, to provide means of protection against transgressions; third, if there are transgressions, to enable them to make amends.
First, enabling those who have not attained to attain the proper conduct, there are four kinds of obstacles:
Obstacles to attaining the precepts; obstacles to abiding in the precepts; obstacles to increasing virtuous deeds; obstacles to the adornment of the Sangha (community).
If there are completely absent these four kinds of adverse conditions, and with refuge, form, body, and mindfulness as the proper conduct, if there are completely present these five kinds of favorable conditions, then one can attain the precepts. These differences should be understood in the context of proper conduct.
Second, for those who have already attained the precepts, the means of protection against transgressions, there are five kinds:
First, relying on and abiding with a teacher (Upadhyaya) for protection; second, protecting with counteractive thoughts; third, protecting by knowing and abandoning conflicting factors; fourth, protecting by purifying one's own precepts; fifth, protecting by relying on the conditions for peaceful abiding.
First, relying on and abiding with a teacher for protection:
If one has received full ordination (Upasampadā, Bhikshu vows) and has completed ten years, possessing fifteen of the twenty-one kinds of five virtuous qualities, one should seek a Bhikṣu (monk) who is well-versed in the Vinaya (monastic rules) as a teacher. All actions that should be done and should not be done should be asked of the teacher, and one should act according to the teacher's instructions. Since one's own reception of full ordination, having completed ten years and fulfilling the three kinds of virtuous deeds, one should rely on that teacher.
Second, protecting with counteractive thoughts:
At all times, being mindful and not negligent, possessing these three qualities, removing all conflicting factors, and accomplishing all virtuous deeds.
Third, protecting by knowing and abandoning conflicting factors:
Collected into five sections and two hundred and fifty-three precepts to be abandoned, possessing pure precepts, or...
具應修補戒。有心有念。復非初緣不捨學處。不犯學處。第一波羅夷篇者。苾芻於三道中。隨一一道行不凈行者。犯第一波羅夷罪。若盜非屬己身他人物者。犯第二波羅夷罪。除己身外人或人胎斷其命者。犯第三波羅夷罪。妄說過上人法者。犯第四波羅夷罪。此四波羅夷罪。皆能斷絕正戒根本。說第一篇竟。
第二十三僧伽婆尸沙篇者。若故泄精者。若染心觸女人身者。若共女人說淫慾粗惡名者。若於女人前讚歎自身。可持淫慾法供養者。若為人成夫婦事者。若三不堪處。從他人乞地並材物造房者。若不堪處。建僧伽藍者。若無根謗苾芻犯波羅夷法者。若無根以小因緣。謗說苾芻犯波羅夷法者。若破和合僧者。若助破和合僧者。若因污他家以為僧擯譭謗僧者。若自戒中他比丘。以憐愍心欲令勸時。言說諸僧伽因我一切戒法。莫論說我。而違拒者。此十三法從僧伽應修補。故名為僧伽婆尸沙。第二篇竟。
第三波逸底迦篇有二種。
第一三十泥薩祇波逸底迦者
初篇十種者。若未曾加持衣畜過十宿者。若已加持三衣。過一宿離者。若三衣物不足望他。足過三十宿畜彼物者。若使非親尼浣洗衣者。若從比丘尼取衣者。若有三衣從在家人乞衣者。若自無三衣從他人乞時。過分乞者。若他欲與物未與
【現代漢語翻譯】 現代漢語譯本： 具應修補戒（Siksamanas，式叉摩那戒）。有心有念。復非初緣不捨學處。不犯學處。第一波羅夷篇者。比丘（Bhikkhu，出家男眾）於三道中。隨一一道行不凈行者。犯第一波羅夷罪（Parajika，斷頭罪）。若盜非屬己身他人物者。犯第二波羅夷罪。除己身外人或人胎斷其命者。犯第三波羅夷罪。妄說過上人法者。犯第四波羅夷罪。此四波羅夷罪。皆能斷絕正戒根本。說第一篇竟。
第二十三僧伽婆尸沙篇（Sanghavasesa，僧殘罪）者。若故泄精者。若染心觸女人身者。若共女人說淫慾粗惡名者。若於女人前讚歎自身。可持淫慾法供養者。若為人成夫婦事者。若三不堪處。從他人乞地並材物造房者。若不堪處。建僧伽藍（Sangharama，僧院）者。若無根謗比丘犯波羅夷法者。若無根以小因緣。謗說比丘犯波羅夷法者。若破和合僧（Sangha，僧團）者。若助破和合僧者。若因污他家以為僧擯譭謗僧者。若自戒中他比丘。以憐愍心欲令勸時。言說諸僧伽因我一切戒法。莫論說我。而違拒者。此十三法從僧伽應修補。故名為僧伽婆尸沙。第二篇竟。
第三波逸底迦篇（Payantika，單墮罪）有二種。
第一三十泥薩祇波逸底迦者（Nissaggiya Pacittiya，捨墮罪）
初篇十種者。若未曾加持衣畜過十宿者。若已加持三衣。過一宿離者。若三衣物不足望他。足過三十宿畜彼物者。若使非親尼浣洗衣者。若從比丘尼（Bhikkhuni，出家女眾）取衣者。若有三衣從在家人乞衣者。若自無三衣從他人乞時。過分乞者。若他欲與物未與
【English Translation】 English version: The Siksamanas (Trainee Nun's) precepts that should be amended. With intention and mindfulness. Furthermore, not abandoning the training precepts due to initial causes, and not violating the training precepts. The first Parajika (Defeat) section: If a Bhikkhu (monk) engages in impure conduct through any of the three paths, he commits the first Parajika offense. If he steals property belonging to others that is not his own, he commits the second Parajika offense. If he intentionally takes the life of a person or a human fetus other than himself, he commits the third Parajika offense. If he falsely claims to have attained superior human qualities, he commits the fourth Parajika offense. These four Parajika offenses can sever the root of the true precepts. The first section is concluded.
The second thirteen Sanghavasesa (Formal Meeting) sections: If one deliberately emits semen; if one touches a woman's body with lustful intent; if one speaks lewd and crude words about sexual desire with a woman; if one praises oneself in front of a woman, suggesting that she could offer sexual favors; if one arranges a marriage; if, in three unsuitable places, one begs for land and materials from others to build a house; if one builds a Sangharama (monastery) in an unsuitable place; if one groundlessly accuses a Bhikkhu of violating the Parajika precepts; if one groundlessly accuses a Bhikkhu of violating the Parajika precepts based on a minor matter; if one breaks up the harmonious Sangha (community); if one assists in breaking up the harmonious Sangha; if one causes disgrace to another's family and uses this to expel and slander the Sangha; if another Bhikkhu within one's own precepts, with a compassionate heart, wishes to advise one, but one says that all the precepts of the Sangha are because of me, do not speak of me, and one refuses. These thirteen practices should be amended by the Sangha, hence they are called Sanghavasesa. The second section is concluded.
The third Payantika (Expiation) section has two types.
The first thirty Nissaggiya Pacittiya (Forfeiture and Confession) sections:
The first ten sections: If one keeps unblessed robes for more than ten nights; if one separates from the blessed three robes for more than one night; if one lacks the three robes and hopes for others to provide them, keeping those items for more than thirty nights; if one has a non-relative Bhikkhuni (nun) wash one's robes; if one takes robes from a Bhikkhuni; if one has three robes and begs for robes from a layperson; if one has no three robes and begs from others, begging excessively; if another intends to give something but has not given it
索者。若他人各各欲與物。未與索者。若已送到不堪作衣物。若過三語索。或過三默索者。初遍十種竟。
第二遍十種者
若蠶綿作新敷具者。若純黑羊毛作新敷具者。若合黑白羊毛作敷具者。若減六年作第二敷具者。若作新坐具不以故者。縱廣佛一張手貼新者。上用敷者。若無持負羊毛人。自持負羊毛。過三由旬者。有持負人自持負過一里者。若使非親比丘尼擘羊毛者。若畜自己珠寶目觸教人觸者。若以資財出納求利者。若買賣者。第二遍十種竟。
第三遍十種者
若應量器不加持畜過十宿者。若自有缽更求餘者。若使非親織師不與工錢。織作成衣者。若他人為己使人織作衣間。為自利益教長織者。若與比丘衣或缽已后還奪取者。若夏安居中所得利養安居內取要。或安居中分散。或安居竟自恣后。彼利養不分者。若住阿蘭若苾芻。聚落村舍內留法衣過六夜。后不到留衣處。或自阿蘭若處者。若雨浴衣安居一月前求者。或安居後過半月畜者。若欲與眾僧物。或欲與一僧物。自回入己者。若應堪取捨四種藥。各各過限畜者。此是第三遍十種三十泥薩祇波逸底竟。
第二九遍十種波底逸迦者
初遍十種者。若苾芻故妄語者。若說他苾芻過失者。若兩舌令二苾芻等離間者。若有諍競苾
【現代漢語翻譯】 現代漢語譯本： 索取者：如果其他人各自想要給予物品，在尚未給予時索取者；如果已經送到，但不適合做衣物；如果超過三次口頭索取，或超過三次默許索取。初遍十種戒條結束。 第二遍十種戒條： 如果用蠶絲棉製作新的鋪設用具；如果用純黑色羊毛製作新的鋪設用具；如果用黑白混合羊毛製作鋪設用具；如果不到六年就製作第二個鋪設用具；如果製作新的坐具，但不使用舊的；如果新的坐具的縱橫長度超過佛陀一掌；如果將新的坐具鋪在上面使用；如果沒有搬運羊毛的人，自己搬運羊毛超過三由旬（約40-60里）；如果有搬運人，自己搬運超過一里；如果讓非親屬的比丘尼剪羊毛；如果擁有自己的珠寶，親自或教唆他人觸控；如果用資金進行出納以求取利益；如果進行買賣。第二遍十種戒條結束。 第三遍十種戒條： 如果應按量使用的器具，不加持而存放超過十宿；如果自己有缽，還要求取其他的；如果讓非親屬的織工織布，不給工錢就做成衣服；如果他人為自己使人織布，爲了自己的利益教人織長一些；如果給予比丘衣服或缽之後又奪回；如果在夏季安居期間所得的利益，在安居期間就預先約定，或在安居期間就分散，或在安居結束后自恣（解除禁制）后，這些利益不分給大家；如果住在阿蘭若（寂靜處）的比丘，在聚落村舍記憶體放法衣超過六夜，之後不到存放衣服的地方，或離開自己的阿蘭若處；如果在安居開始前一個月就要求雨浴衣，或在安居結束后超過半個月還存放著；如果想要給予眾僧的物品，或想要給予一個僧人的物品，自己轉入私用；如果應可取可舍的四種藥，每一種都超過期限存放。這是第三遍十種，三十條尼薩祇波逸提罪結束。 第二十九遍十種波逸提罪： 初遍十種：如果比丘故意說謊；如果說其他比丘的過失；如果兩舌，使兩個比丘等離間；如果有爭論。
【English Translation】 English version: Concerning the one who asks: If others each desire to give something, before it is given, the one who asks; if it has already been delivered but is unsuitable for making clothing; if one asks verbally more than three times, or asks tacitly more than three times. The first set of ten ends. The second set of ten: If one makes new bedding from silkworm cotton; if one makes new bedding from pure black sheep's wool; if one makes bedding from mixed black and white sheep's wool; if one makes a second set of bedding in less than six years; if one makes a new sitting cloth without using an old one; if the length and width of the new sitting cloth exceeds one hand-span of the Buddha; if one uses the new sitting cloth on top; if there is no one to carry the sheep's wool, and one carries the sheep's wool oneself for more than three yojanas (approximately 40-60 li); if there is a carrier, and one carries it oneself for more than one li; if one causes a non-relative Bhikkhuni to shear sheep's wool; if one possesses one's own jewels and touches them oneself or instructs others to touch them; if one uses capital for financial transactions to seek profit; if one engages in buying and selling. The second set of ten ends. The third set of ten: If one keeps a measured vessel without blessing it for more than ten nights; if one already has a bowl and seeks another; if one has a non-relative weaver weave cloth and makes it into clothing without paying wages; if others have someone weave cloth for oneself, and for one's own benefit, one instructs them to weave it longer; if one gives a Bhikkhu clothing or a bowl and then takes it back; if the benefits gained during the summer retreat are predetermined during the retreat, or distributed during the retreat, or after the retreat ends and the Pavarana (ceremony of ending the rains retreat) is performed, these benefits are not distributed to everyone; if a Bhikkhu living in an Aranya (secluded place) keeps his robes in a village or settlement for more than six nights, and then does not return to the place where he left the robes, or leaves his own Aranya; if one asks for rain-bathing robes one month before the start of the summer retreat, or keeps them for more than half a month after the end of the retreat; if one intends to give something to the Sangha (community), or intends to give something to one Bhikkhu, and diverts it for one's own use; if one keeps each of the four kinds of permissible medicine beyond the prescribed limit. This is the third set of ten, thirty Nissaggiya Pacittiya offenses end. The twenty-ninth set of ten Pacittiya offenses: The first set of ten: If a Bhikkhu deliberately lies; if one speaks of the faults of other Bhikkhus; if one uses divisive speech, causing two Bhikkhus to be estranged; if there is a dispute.
芻和合已后。再發舉諍者。若與在家婦人無男子時說法者。若與未近圓人同聲讀誦教示法者。若知他苾芻有犯墮落法。或僧殘法。隨一一與在家人說者。若向未近圓人。未證聖諦人實說所得上人法者。若眾僧執事苾芻無過失而毀說。言以僧物人事與知識者。若布薩日誦微碎戒時。輕呵而言。何須說如是雜碎戒。令他苾芻聞者。初遍十種竟。
第二遍十種者
若壞種子斷青草木者。若嫌毀輕賤僧伽執事苾芻者。若同學法人教利益語而違惱者。若將僧伽敷具。以放逸心安置露地者。若於僧房內敷草。或葉用已不除掃者。若從僧伽藍遣苾芻出者。若僧住處後來苾芻欺凌先住苾芻者。若僧住處不堅固。重房棚上坐臥脫腳床者。若為他使用有蟲水等者。若壘寺僧伽藍墻時。除許量外。過量壘者。第二遍十種竟。
第三遍十種者
若僧伽不曾差。自意往教誡苾芻尼者。若教誡苾芻尼至日暮者。若實無此念而毀說他。為此小飲食教誡苾芻尼者。若苾芻與苾芻尼衣者。若苾芻與苾芻尼縫衣者。若苾芻與苾芻尼作伴道路行者。若苾芻與苾芻尼同乘船者。若苾芻共女人屏處坐者。若苾芻與女人屏處立者。若因苾芻尼讚歎受在家食者。第三遍十種竟。
第四遍十種者
若一時食中無利養受再食等者。若
【現代漢語翻譯】 現代漢語譯本： 如果『芻和合』（Chuhe Hehe，指爭端平息后）之後，再次發起諍論者；如果為在家婦女在沒有男子在場時說法者；如果與未受具足戒的人一同誦讀或教示佛法者；如果明知其他比丘（Bichu，佛教僧侶）犯了墮落法或僧殘法，還隨意向在家人宣揚者；如果向未受具足戒的人或未證得聖諦的人，真實講述自己所證得的超人法者；如果眾僧執事的比丘沒有過失，卻加以譭謗，說他將僧團的財物人事交給自己的親友；如果在布薩日誦讀微細戒律時，輕視並呵斥說：『何必說這些瑣碎的戒律？』讓其他比丘聽見。初遍十種罪竟。 第二遍十種罪： 如果破壞種子，砍斷青草樹木者；如果嫌棄、譭謗、輕賤僧伽執事比丘者；如果同學法的道友給予有益的教導卻違逆惱怒者；如果將僧伽的敷具，以放逸的心隨意安置在露天的地方；如果在僧房內鋪草或樹葉，用完后不清除打掃者；如果從僧伽藍（Sengjialan，寺院）驅趕比丘出去；如果僧團住處後來者欺凌先住的比丘者；如果僧團住處不堅固，還在重疊的房棚上坐臥脫腳床者；如果爲了他人使用有蟲的水等；如果壘砌寺院僧伽藍的墻時，除了允許的量之外，過量壘砌者。第二遍十種罪竟。 第三遍十種罪： 如果僧伽沒有派遣，自己擅自前往教誡比丘尼（Bichuni，佛教女尼）者；如果教誡比丘尼直到日暮者；如果實際上沒有這種想法，卻譭謗他人，說爲了少許飲食而教誡比丘尼者；如果比丘給予比丘尼衣服者；如果比丘為比丘尼縫衣服者；如果比丘與比丘尼結伴在道路上行走者；如果比丘與比丘尼同乘船者；如果比丘與女人在隱蔽的地方坐著；如果比丘與女人在隱蔽的地方站著；如果因為比丘尼的讚歎而接受在家人的食物者。第三遍十種罪竟。 第四遍十種罪： 如果在一次用餐中沒有獲得利益，又再次進食等。
【English Translation】 English version: If, after a 'Chuhe Hehe' (芻和合, meaning after a dispute has been settled), someone raises the dispute again; if someone preaches to a laywoman without a man present; if someone recites or teaches the Dharma together with someone who has not received full ordination; if someone knows that another Bhikshu (比丘, Buddhist monk) has committed a transgression leading to downfall or a Sanghavasesa offense, and casually tells laypeople about it; if someone truthfully tells someone who has not received full ordination or someone who has not attained the noble truths about the superhuman qualities they have attained; if a Bhikshu in charge of Sangha affairs is without fault, but is slandered, saying that he gives the Sangha's property and affairs to his friends; if, on the Uposatha day, when reciting the minor and fragmented precepts, someone belittles and scolds, saying, 'Why is it necessary to recite such trivial precepts?' causing other Bhikshus to hear it. The first set of ten offenses is complete. The second set of ten offenses: If someone destroys seeds, cuts green grass and trees; if someone despises, slanders, or belittles a Bhikshu in charge of Sangha affairs; if a Dharma companion gives beneficial teachings but is resisted and annoyed; if someone carelessly places the Sangha's bedding in an open area; if someone spreads grass or leaves in a Sangha room and does not remove and sweep it away after use; if someone expels a Bhikshu from the Sangharama (僧伽藍, monastery); if a later resident in a Sangha dwelling bullies an earlier resident; if a Sangha dwelling is not sturdy, and someone sits or lies on a wobbly bed on a stacked platform; if someone uses water containing insects, etc., for others; if, when building the walls of a Sangharama monastery, someone builds beyond the permitted amount. The second set of ten offenses is complete. The third set of ten offenses: If the Sangha has not sent someone, and they go on their own to instruct Bhikshunis (比丘尼, Buddhist nun); if someone instructs Bhikshunis until dusk; if someone actually does not have this thought, but slanders others, saying that they instruct Bhikshunis for a small amount of food; if a Bhikshu gives clothing to a Bhikshuni; if a Bhikshu sews clothing for a Bhikshuni; if a Bhikshu and a Bhikshuni travel together on the road; if a Bhikshu and a Bhikshuni ride in the same boat; if a Bhikshu sits with a woman in a secluded place; if a Bhikshu stands with a woman in a secluded place; if someone accepts food from a layperson because of a Bhikshuni's praise. The third set of ten offenses is complete. The fourth set of ten offenses: If someone does not receive benefits during one meal and eats again, etc.
于外道住處經一宿住受再食等者。若苾芻足食竟。不作餘食法更食者。若乞食苾芻從在家人。受過兩三缽食者。若苾芻足食竟勸令更食者。若苾芻離眾僧常食處。各無己食。共三苾芻等別食者。若自洲日斜至明相出食。非時食者。若食或自或他。苾芻經畜食者。若食不與不受食者。若從施主索美食食者。第四遍十種竟。
第五遍十種者
若有蟲水等為己身用者。若在家人行不凈行時。同房坐者。若在家人行不凈行時。同房立聽者。若與裸形外道食者。若觀欲戰嚴整軍者。若無因緣軍陣中過二宿住者。若混亂排定軍陣者。若打苾芻者。若以擬手向苾芻者。若知他苾芻有粗惡罪覆藏者。第五遍十種竟。
第六遍十種者
若施主欲與苾芻食以冤酬故。遮不令與當日絕食者。若觸火者。若因苾芻作羯磨時。與他欲已而後悔者。若苾芻與未近圓人。近一尋地內。宿過一宿者。若說淫慾不為障礙執事惡見。若僧諫時不捨者。若共眾僧所遣比丘而作伴者。若知是被擯沙彌。而收攝而作眷屬饒益共住者。若受用不染色白衣敷具等者。若屬他寶及以寶好物。自觸教人觸者。若從四月初一日。至六月十五日。除此兩個半月。其餘時中。若未至半月而洗浴者。第六遍十種竟。
第七遍十種者
若故斷畜
【現代漢語翻譯】 現代漢語譯本 關於在外道住所過夜、接受再次進食等行為：如果比丘已經吃飽，不按照『不再進食』的規定繼續吃東西；如果乞食的比丘從在家居士那裡接受超過兩三個缽的食物；如果比丘已經吃飽，還勸別人繼續吃；如果比丘離開僧眾一起用餐的固定場所，各自沒有自己的食物，而是三位比丘等一起分開用餐；如果在太陽偏西到黎明出現這段時間內吃東西，即非時而食；如果食物或者自己儲存，或者其他比丘經手儲存；如果食物沒有給予或接受就食用；如果從施主那裡索要美食來吃。第四遍的十種戒律結束。
第五遍的十種戒律：
如果使用有蟲的水等物來為自己服務；如果在家居士行不凈行時，同在一個房間里坐著；如果在家居士行不凈行時，同在一個房間里站著聽；如果與裸形外道一起吃飯；如果觀看準備戰鬥、軍容嚴整的軍隊；如果沒有正當理由在軍隊營地裡過兩夜；如果擾亂或安排軍隊的陣型；如果毆打比丘；如果用手做出要打比丘的樣子；如果知道其他比丘犯有嚴重的罪行卻加以隱瞞。第五遍的十種戒律結束。
第六遍的十種戒律：
如果施主想要供養比丘食物，卻因為冤仇的緣故，阻止不讓供養，導致比丘當天斷食；如果接觸火；如果因為比丘在進行羯磨（僧團的議事）時，已經同意了他的請求，之後又後悔；如果比丘與未受具足戒的人，在相距一尋（古代長度單位）的範圍內，一起過夜；如果說淫慾之事，不認為是修行的障礙，堅持錯誤的見解；如果僧團勸誡時不肯放棄；如果與僧團派遣的比丘結伴而行；如果明知是被擯棄的沙彌，還收留他，把他當作眷屬，給予幫助，一起居住；如果受用沒有染色的白色衣物等；如果屬於他人的財物以及珍貴的物品，自己觸控或教唆別人觸控；如果從四月初一日到六月十五日，除去這兩個半月，在其餘的時間裡，沒有到半個月就洗浴。第六遍的十種戒律結束。
第七遍的十種戒律：
如果故意殺害動物
【English Translation】 English version Regarding staying overnight at non-Buddhist residences and accepting further meals: If a Bhikshu (monk) is full and eats again without observing the rule of 'no further eating'; if a Bhikshu who begs for food receives more than two or three bowls of food from a layperson; if a Bhikshu, being full, encourages others to eat more; if Bhikshus leave the common dining area of the Sangha (monastic community), each without their own food, and three Bhikshus or more eat separately; if one eats between sunset and dawn, that is, eating at an improper time; if food is stored either by oneself or handled by another Bhikshu; if food is eaten without being given or received; if one demands delicious food from a donor. The ten precepts of the fourth recitation are complete.
The ten precepts of the fifth recitation:
If one uses water containing insects or similar things for oneself; if one sits in the same room when a layperson engages in impure conduct; if one stands and listens in the same room when a layperson engages in impure conduct; if one eats with naked ascetics; if one watches an army preparing for battle, fully equipped; if one stays in an army camp for more than two nights without a valid reason; if one disrupts or arranges the formation of an army; if one strikes a Bhikshu; if one makes a gesture as if to strike a Bhikshu; if one knows that another Bhikshu has committed a serious offense and conceals it. The ten precepts of the fifth recitation are complete.
The ten precepts of the sixth recitation:
If a donor wants to offer food to a Bhikshu but is prevented from doing so due to resentment, causing the Bhikshu to fast that day; if one touches fire; if, during the Karma (Sangha's proceedings) of a Bhikshu, one agrees to his request and then regrets it; if a Bhikshu stays overnight with someone who has not received full ordination within a distance of one 'xun' (ancient unit of length); if one speaks of sexual desire, not considering it an obstacle to practice, and holds wrong views; if one does not abandon these views when advised by the Sangha; if one accompanies a Bhikshu who has been sent away by the Sangha; if one knows that a Shramanera (novice monk) has been expelled but still takes him in, treats him as a relative, helps him, and lives with him; if one uses undyed white clothing, etc.; if one touches or instructs others to touch property belonging to others or precious items; if one bathes before half a month has passed, during the period from the first day of the fourth month to the fifteenth day of the sixth month, excluding these two and a half months. The ten precepts of the sixth recitation are complete.
The ten precepts of the seventh recitation:
If one intentionally kills an animal
生命者。若言苾芻汝非苾芻。令須臾不樂者。若以指擊歷苾芻者。若水中戲者。若獨自共在家女人。一室同宿至明者。若苾芻但一因由恐怖苾芻者。若藏苾芻衣者。若與苾芻衣不回還復取受者。若苾芻無僧殘罪無因。或以小因謗說犯僧殘罪者。若共在家女人更無男子同道行者。第七遍十種竟。
第八遍十種者
若共盜賊或匿稅商旅同道行者。若知年未滿二十。與授近圓者。若堅實地中掘一抄土者。若受在家人請。住過四月者。若不依僧伽制而反譭謗。告白苾芻言。汝愚癡無所知者。若共有斗諍苾芻欲令斗諍往彼聽其所說者。若從僧伽所作羯磨處。不問一苾芻從坐而起。遠去離聞聲地者。若應敬信僧伽處僧伽執事等處。不敬信不隨順者。若飲諸酒等者。若不問苾芻等。向暮入聚落者。第八遍十種竟。
第九遍十種者
若苾芻受食家請。午時前去行詣入餘三家等。或向暮時。除僧伽集處。入餘四家等者。若日沒之後。紅相已滅。至明相未出。入灌頂王宮內。或后妃宮內者。若布薩日誦別解脫戒經時。于雜碎戒中。言我今始知如是雜碎戒。是應可學而輕呵者。若用象牙等作針筒者。若坐臥足過量床者。若將僧伽敷具。以木綿等玷汙者。若作坐具。應長三肘廣二肘六指。過此量作者。若作覆瘡衣。應
【現代漢語翻譯】 現代漢語譯本 生命者：如果說比丘（bhiksu，佛教出家男眾）你不是比丘，令其片刻不快樂；如果用手指彈比丘；如果在水中嬉戲；如果獨自與在家女子在同一房間住宿到天亮；如果比丘僅因一個原因恐嚇比丘；如果藏匿比丘的衣服；如果給予比丘衣服后不歸還又取回；如果比丘沒有僧殘罪（samghādisesa，僅次於波羅夷罪的重罪），卻無端或因小事誹謗說其犯僧殘罪；如果與在家女子同行，沒有其他男子同行。第七遍十種戒竟。
第八遍十種戒：
如果與盜賊或逃稅商人同行；如果明知年齡未滿二十歲，卻為其授近圓戒（upasampadā，佛教中的正式出家受戒）；如果在堅實的地面上挖一捧土；如果接受在家人的邀請，居住超過四個月；如果不依僧伽（samgha，佛教僧團）的制度，反而譭謗，告誡比丘說：『你愚癡無知』；如果有爭鬥的比丘，想讓爭鬥前往他處聽其所說；如果從僧伽所作羯磨（karma，業）之處，不問任何比丘就從座位起身，遠離到聽不見聲音的地方；如果對應敬信的僧伽處、僧伽執事等處，不敬信不隨順；如果飲用各種酒等；如果不問比丘等，向傍晚進入村落。第八遍十種戒竟。
第九遍十種戒：
如果比丘接受施食家的邀請，中午前去，又前往其他三家等，或向傍晚時，除了僧伽集會處，又進入其他四家等；如果日落之後，紅色光芒已消失，到黎明光芒未出現時，進入灌頂王宮內，或后妃宮內；如果在布薩日（uposatha，佛教的齋戒日）誦別解脫戒經時，對於雜碎戒（khuddakanussikkhāpadāni，小戒），說『我現在才知道這些雜碎戒是應該學習的』而輕視；如果用象牙等製作針筒；如果坐臥的床超過規定的尺寸；如果將僧伽的敷具用木棉等玷汙；如果製作坐具，應長三肘（約135釐米）廣二肘六指（約105釐米），超過這個尺寸製作；如果製作覆瘡衣，應...
【English Translation】 English version Concerning life: If one says to a bhiksu (Buddhist monk), 'You are not a bhiksu,' causing him momentary displeasure; if one strikes a bhiksu with a finger; if one engages in water play; if one alone dwells with a laywoman in the same room until dawn; if a bhiksu frightens another bhiksu for even one reason; if one hides a bhiksu's robe; if one gives a bhiksu a robe and then takes it back without returning it; if a bhiksu, without a samghādisesa (a serious offense requiring a meeting of the sangha) offense or for a minor reason, accuses another of committing a samghādisesa offense; if one travels with a laywoman without any other man accompanying them. The seventh set of ten is complete.
The eighth set of ten:
If one travels with thieves or tax-evading merchants; if one knowingly ordains someone who is not yet twenty years old with the upasampadā (higher ordination); if one digs up a handful of earth from solid ground; if one stays at the invitation of a layperson for more than four months; if one, contrary to the rules of the sangha (Buddhist monastic community), criticizes and tells a bhiksu, 'You are foolish and know nothing'; if there are bhiksus in conflict, and one wants the conflict to go elsewhere to hear what they say; if, from a place where the sangha is performing karma (action, deed), one gets up from one's seat without asking any bhiksu and goes far away to a place where one cannot hear; if one does not respect or follow the places where the sangha should be respected and believed, such as the sangha's affairs; if one drinks various kinds of alcohol; if one enters a village towards evening without asking the bhiksus. The eighth set of ten is complete.
The ninth set of ten:
If a bhiksu accepts an invitation to a meal and goes before noon, and then goes to three other houses, etc., or towards evening, except for the place where the sangha gathers, enters four other houses, etc.; if after sunset, when the red light has disappeared, until the light of dawn has not yet appeared, one enters the palace of a consecrated king or the palace of a queen; if on the uposatha (day of observance) day, when reciting the Patimokkha (code of monastic discipline), one says about the khuddakanussikkhāpadāni (minor rules), 'I have only now learned that these minor rules should be learned,' and disparages them; if one makes a needle case from ivory, etc.; if one's bed or seat exceeds the prescribed size; if one soils the sangha's spread with cotton, etc.; if one makes a sitting cloth, it should be three cubits (approximately 135 cm) long and two cubits and six fingers (approximately 105 cm) wide; if one makes it larger than this; if one makes a wound covering cloth, it should...
長六肘廣三肘。過此量作者若作雨浴衣。應長九肘廣三肘一十八指。過此量作者。若同佛衣量作衣。或教他作者。犯波逸底迦。如來衣量者。長中形。人一十五肘廣九肘是也。第九遍十種竟。總九十波逸底迦竟。
第四四種波羅底提舍尼者
若聚落或聚落外。或在道中或近道外。從苾芻尼受食者。若於白衣家內有苾芻尼。趣次指授食不止而食者。若眾僧所制白衣家內。反取食者。若差看守怖難道。卻不看守。受食坐者。四波羅底提舍尼竟。
第五一百一十二應當學者
齊整著安陀會。不太高不太下。衣角不像鼻。不多羅葉。不穀團形。不蛇頭齊整披法衣。不太高不太下。乞食行時善護身語行。齊整披法衣。行不作聲行不亂視。行當觀一尋地量行。若入聚落不得用衣覆頭行。不得抄衣行。不得收衣附。肩行。不得兩手交項上行。不得兩手交腦後行。不得跳行。不得探腳行。不得蹲行。不得足指行。不得叉腰行。不得搖身行。不得掉臂行。不得搖頭行。不得磨肩行。不得連手行。若不請不得在白衣家敷具上坐。不善觀察不應坐。不得放身重坐。不得交足坐。不得交腿坐。不重內外踝坐。若床上坐時。不得曲腳入床下。不得叉腳坐不得寬腳坐。應正意受食。不得滿缽受食。不得菜食齊等受。應依坐
【現代漢語翻譯】 現代漢語譯本 長六肘（約2.7-3.6米，古印度計量單位）廣三肘（約1.35-1.8米）。超過這個尺寸製作雨浴衣，應長九肘（約4.05-5.4米）廣三肘十八指（約1.6-2.1米）。超過這個尺寸製作衣服，如果按照佛衣的尺寸製作，或者教他人制作，就犯波逸底迦（一種罪名）。如來衣的尺寸是，中等身材的人，長十五肘（約6.75-9米）廣九肘（約4.05-5.4米）。第九遍十種戒律完畢。總共九十條波逸底迦戒律完畢。
第四，四種波羅底提舍尼（應向人懺悔的罪）
如果在村落里或村落外，或者在道路上或靠近道路的地方，從比丘尼（女性出家人）那裡接受食物；如果在白衣（在家居士）家中，有比丘尼依次指派食物，不止住而繼續食用；如果僧團禁止在白衣家中接受食物，卻違反規定去接受食物；如果被委派看守危險的道路，卻不看守，而接受食物坐下。以上是四種波羅底提舍尼。
第五，一百一十二條應當學習的戒律
要整理好穿著安陀會（下衣），不要太高也不要太低。衣角不要像象鼻，不要像多羅葉（棕櫚葉），不要像谷團形，不要像蛇頭。要整理好披著法衣，不要太高也不要太低。乞食行走時，要善於守護身語行為。要整理好披著法衣。行走時不要發出聲音，行走時不要亂看。行走時應當觀察一尋（約八尺）的地面。如果進入村落，不得用衣服矇頭行走。不得抄起衣服行走。不得把衣服收攏在肩膀上行走。不得兩手交叉在脖子上行走。不得兩手交叉在腦後行走。不得跳著行走。不得伸出腳行走。不得蹲著行走。不得用腳趾行走。不得叉著腰行走。不得搖動身體行走。不得甩著手臂行走。不得搖頭行走。不得摩擦肩膀行走。不得拉著手行走。如果沒有被邀請，不得在白衣家的敷具上坐。不仔細觀察不應該坐。不得放縱身體重重地坐下。不得交叉雙腳坐。不得交叉雙腿坐。不得內外踝相疊而坐。如果在床上坐時，不得把腳彎曲到床下。不得叉開雙腳坐，不得放寬雙腳坐。應當端正心思接受食物。不得裝滿缽接受食物。不得菜和飯一樣多地接受。應當依序而坐。
【English Translation】 English version It is six cubits (approximately 2.7-3.6 meters, an ancient Indian unit of measurement) long and three cubits (approximately 1.35-1.8 meters) wide. If one makes a rain-bathing cloth exceeding this measurement, it should be nine cubits (approximately 4.05-5.4 meters) long and three cubits and eighteen fingers (approximately 1.6-2.1 meters) wide. If one makes a robe exceeding this measurement, if one makes a robe according to the size of the Buddha's robe, or teaches others to make it, one commits a pāyantika (a type of offense). The size of the Tathāgata's (another name for Buddha) robe is, for a person of medium height, fifteen cubits (approximately 6.75-9 meters) long and nine cubits (approximately 4.05-5.4 meters) wide. The tenth of the ninth section is complete. A total of ninety pāyantika rules are complete.
Fourth, the four pratideśanīyas (offenses requiring confession):
If in a village or outside a village, or on a road or near a road, one receives food from a bhikṣuṇī (female monastic); if in a white-clothed (layperson's) house, a bhikṣuṇī points out food in turn, and one does not stop but continues to eat; if the sangha (monastic community) has forbidden receiving food in a white-clothed house, but one violates the rule and receives food; if one is assigned to guard a dangerous road, but does not guard it, and sits down to receive food. These are the four pratideśanīyas.
Fifth, the one hundred and twelve rules to be learned:
One should neatly wear the antarvāsa (undergarment), not too high and not too low. The corners of the robe should not be like an elephant's trunk, not like a tāla leaf (palm leaf), not like a ball of grain, not like a snake's head. One should neatly drape the dharma robe, not too high and not too low. When walking for alms, one should be good at guarding one's body, speech, and actions. One should neatly drape the dharma robe. When walking, one should not make noise, and one should not look around亂. When walking, one should observe a vyāma (approximately eight feet) of ground. If entering a village, one should not cover one's head with the robe. One should not lift the robe up while walking. One should not gather the robe on one's shoulder while walking. One should not cross one's hands on one's neck while walking. One should not cross one's hands behind one's head while walking. One should not walk by jumping. One should not walk by extending one's feet. One should not walk by squatting. One should not walk on one's toes. One should not walk with one's hands on one's hips. One should not walk by shaking one's body. One should not walk by swinging one's arms. One should not walk by shaking one's head. One should not walk by rubbing one's shoulders. One should not walk by holding hands. If one is not invited, one should not sit on the seating provided in a white-clothed person's house. One should not sit without careful observation. One should not sit down heavily, throwing one's body down. One should not sit with one's legs crossed. One should not sit with one's thighs crossed. One should not sit with one's inner and outer ankles overlapping. When sitting on a bed, one should not bend one's feet under the bed. One should not sit with one's legs spread apart, one should not sit with one's legs wide apart. One should receive food with a proper mind. One should not receive food filling the bowl completely. One should not receive vegetables and rice in equal amounts. One should sit in order.
次受食。應視缽受食。行食未至不得預伸缽為更望重受。不得以食覆菜。不得以菜覆食。若受食時不得安缽在食上正意而食。不得作極小摶而食。不得作極大摶而食。應作中摶而食。若食未至不得張口待食。不得含食語。不得皺眉而食。不得[口*專]㗱口食。不得呵氣食。不得吹氣食。不得舒舌食。不得一粒粒取食。若受食時不得叱笑他。若受食時不得換頰嚼食。不得彈舌食。不得嚙半食。不得舐手。不得振手。不得刮缽舌舐。不得振缽內食食壘作塔形。不應損壞而食。不得輕笑比坐苾芻缽。不得污手捉凈水瓶。不得有飯水灑近坐苾芻。不問房主有飯水。不得棄白衣家內。應棄殘食。不得置於缽內。若地上無替不應安缽澗邊。不得置缽危險處。不得置缽峻崖處。不得置缽。不得立洗缽澗邊。不得洗缽危險處。不得洗缽峻崖處。不得洗缽迎暴流。不得以缽酌水。應當學。人坐己立。不應為說法。人臥己坐不應為說法。人在高座己在下坐。不應為說法。人在前行己在後行。不應為說法。人在道行己在非道行。不應為說法。不應為覆頭人說法。不應為抄衣人說法。不應為收衣拊肩人說法。不應為兩手交項人說法。不應為兩手交腦後人說法。不應為以發作頂髻人說法。不應為戴帽人說法。不應為戴冠人說法。不應為戴華鬘人
【現代漢語翻譯】 現代漢語譯本 下次接受食物時，應當注視著缽，等待食物到來。食物尚未送到時，不得提前伸出缽，更不可期望得到過多的食物。不得用食物覆蓋蔬菜，也不得用蔬菜覆蓋食物。如果接受食物時，不得將缽放在食物之上，應當端正心意地食用。不得捏成極小的飯糰食用，也不得捏成極大的飯糰食用，應當捏成大小適中的飯糰食用。如果食物尚未送到，不得張開嘴巴等待食物。不得口中含著食物說話，不得皺著眉頭食用，不得發出[口*專]㗱的聲音食用，不得呵氣到食物上，不得吹氣到食物上，不得伸出舌頭舔食，不得一粒一粒地取食。接受食物時，不得斥責或嘲笑他人。接受食物時，不得換邊咀嚼食物。不得彈舌頭發出聲音食用，不得咬一半食物。不得舔手指，不得甩手，不得用舌頭刮缽，不得抖動缽內的食物，將食物堆成塔的形狀。不應當損壞食物而食用。不得輕視或嘲笑同座比丘（Bhiksu，佛教僧侶）的缽。不得用臟手拿取凈水瓶。不得將帶有飯粒的水灑到附近的同座比丘身上。未經房主允許，不得取用飯水，不得將殘餘食物丟棄在白衣（在家信徒）家中，應當丟棄在指定地點。如果地上沒有替代物，不應當將缽放在水澗邊，不得將缽放在危險的地方，不得將缽放在陡峭的懸崖邊，不得放置缽。不得站在洗缽的水澗邊洗缽，不得在危險的地方洗缽，不得在陡峭的懸崖邊洗缽，不得迎著湍急的水流洗缽，不得用缽舀水。應當學習：當他人坐著，自己站立時，不應為他人說法。當他人躺著，自己坐著時，不應為他人說法。當他人坐在高座上，自己坐在下座上時，不應為他人說法。當他人走在前面，自己走在後面時，不應為他人說法。當他人走在正道上，自己走在非正道上時，不應為他人說法。不應為用頭巾矇頭的人說法。不應為抄起衣服的人說法。不應為整理衣服拍打肩膀的人說法。不應為雙手交叉在脖子上的人說法。不應為雙手交叉在腦後的人說法。不應為用頭髮做成髮髻的人說法。不應為戴帽子的人說法。不應為戴冠的人說法。不應為戴花鬘的人說法。
【English Translation】 English version Next, when receiving food, one should observe the bowl and wait for the food to arrive. Before the food arrives, one should not prematurely extend the bowl, and even more so, one should not expect to receive excessive food. One should not cover vegetables with food, nor should one cover food with vegetables. If receiving food, one should not place the bowl on top of the food, but should eat with a proper and focused mind. One should not make extremely small morsels to eat, nor should one make extremely large morsels to eat; one should make medium-sized morsels to eat. If the food has not yet arrived, one should not open one's mouth to wait for the food. One should not speak with food in one's mouth, nor should one eat with a frown. One should not eat with a [口*專]㗱 sound, nor should one breathe on the food, nor should one blow on the food, nor should one extend one's tongue to lick the food, nor should one take the food one grain at a time. When receiving food, one should not scold or laugh at others. When receiving food, one should not chew the food on alternating sides of the mouth. One should not click one's tongue while eating. One should not bite the food in half. One should not lick one's fingers. One should not shake one's hands. One should not scrape the bowl with one's tongue. One should not shake the food inside the bowl, piling the food into a tower shape. One should not damage the food while eating. One should not belittle or laugh at the bowl of a fellow Bhiksu (Buddhist monk) sitting nearby. One should not touch the clean water bottle with dirty hands. One should not sprinkle water with rice grains on a fellow Bhiksu sitting nearby. Without asking the householder for rice water, one should not discard it inside the home of a layperson (white-clad person); one should discard leftover food in a designated place. If there is no substitute on the ground, one should not place the bowl by the stream. One should not place the bowl in a dangerous place. One should not place the bowl on a steep cliff. One should not place the bowl. One should not stand by the stream to wash the bowl. One should not wash the bowl in a dangerous place. One should not wash the bowl on a steep cliff. One should not wash the bowl against a strong current. One should not use the bowl to scoop water. One should learn: When another person is sitting and oneself is standing, one should not preach the Dharma to them. When another person is lying down and oneself is sitting, one should not preach the Dharma to them. When another person is sitting on a high seat and oneself is sitting on a low seat, one should not preach the Dharma to them. When another person is walking in front and oneself is walking behind, one should not preach the Dharma to them. When another person is walking on the correct path and oneself is walking on an incorrect path, one should not preach the Dharma to them. One should not preach the Dharma to a person who is covering their head. One should not preach the Dharma to a person who is gathering up their clothes. One should not preach the Dharma to a person who is arranging their clothes and patting their shoulders. One should not preach the Dharma to a person who has both hands crossed over their neck. One should not preach the Dharma to a person who has both hands crossed behind their head. One should not preach the Dharma to a person who has their hair styled into a topknot. One should not preach the Dharma to a person who is wearing a hat. One should not preach the Dharma to a person who is wearing a crown. One should not preach the Dharma to a person who is wearing a garland.
說法。不應為纏頭人說法。不應為乘像人說法。不應為乘馬人說法。不應為乘輿人說法。不應為乘坐諸物人說法。不應爲著靴人說法。不應為持杖人說法。不應為持刀人說法。不應為持蓋人說法。不應為持劍人說法。不應為持兵器人說法。不應為披鎧人說法。不得立大小便。不得水中大小便及涕唾嘔吐等。不得青草上大小便及洟唾嘔吐等。從說法為首。此三十九應當學。中除有病苾芻無犯。除難緣。不得上樹過人頭。應當學。一百一十二種應當學突吉羅竟。
已上四波羅夷篇。十三僧伽婆尸沙篇。三十尼薩祇波逸底迦。並九十單波逸底迦。共為一百二十波逸底迦篇。四波羅底提舍尼篇。一百一十二應當學篇。總為二百五十三律儀法。受近圓苾芻精進護持者。此是第三了知。應舍相違護持。
第四凈自戒律護持者
為凈自戒故作布薩法。又為除滅自他身命惡災難等。結夏安居三月安居竟。作自恣。此三種者是第四凈自戒律護持。此廣差別義應看余律。
第五依安樂住緣護持者
衣服飲食住處醫藥。於此四中遠離奢樂極苦二邊。應以處中而住。此是第五依安樂住緣護持。此有差別義。余略羯磨儀範文中。或廣毗奈耶中應看。
第三若有所犯令修補法者
欲除覆藏罪應須發露。
【現代漢語翻譯】 現代漢語譯本 不應為纏頭人（用布纏頭的人）說法。不應為乘像人說法。不應為乘馬人說法。不應為乘輿人（乘坐車輛的人）說法。不應為乘坐諸物人說法。不應爲著靴人說法。不應為持杖人說法。不應為持刀人說法。不應為持蓋人說法。不應為持劍人說法。不應為持兵器人說法。不應為披鎧人說法。不得站立著大小便。不得在水中大小便及涕唾嘔吐等。不得在青草上大小便及涕唾嘔吐等。從說法開始，這三十九條應當學習。其中生病的苾芻（bhiksu，比丘）沒有犯戒，除非有困難的因緣。不得上樹超過人的頭頂。應當學習。一百一十二種應當學習的突吉羅（dukkhata，惡作罪）到此結束。
以上是四條波羅夷（parajika，斷頭罪）篇，十三條僧伽婆尸沙（sanghavasesa，僧殘罪）篇，三十條尼薩祇波逸底迦（nissaggiya pacittiya，捨墮罪），以及九十條單波逸底迦（pacittiya，單墮罪），總共一百二十條波逸底迦（pacittiya，墮罪）篇，四條波羅底提舍尼（patidesaniya，悔過罪）篇，一百一十二條應當學習篇，總共二百五十三條律儀法。受過近圓戒的苾芻（bhiksu，比丘）精進護持這些戒律，這是第三種了知，應當捨棄相違背的行為並護持戒律。
第四，清凈自己的戒律並護持：
爲了清凈自己的戒律，應當舉行布薩（uposatha，齋戒）法。又爲了消除自己和他人身命的惡災難等，結夏安居（vassa，雨季安居）三個月，安居結束后，舉行自恣（pravarana，解夏）法。這三種是第四種清凈自己的戒律並護持。這些廣泛的差別意義應當參考其他的律藏。
第五，依靠安樂的住緣來護持：
衣服、飲食、住處、醫藥，在這四種之中，遠離奢華享樂和極端困苦兩種極端，應當以中道而住。這是第五種依靠安樂的住緣來護持。這些差別意義，在其他的略式羯磨（karma，業）儀範文中，或者廣大的毗奈耶（vinaya，律）中應當參考。
第三，如果有所違犯，應當進行修補的方法：
想要消除覆藏罪，應當需要發露（apatti-desana，懺悔）。
【English Translation】 English version One should not preach the Dharma to a person with a wrapped head. One should not preach the Dharma to a person riding an elephant. One should not preach the Dharma to a person riding a horse. One should not preach the Dharma to a person riding in a vehicle. One should not preach the Dharma to a person riding on various objects. One should not preach the Dharma to a person wearing boots. One should not preach the Dharma to a person carrying a staff. One should not preach the Dharma to a person carrying a knife. One should not preach the Dharma to a person carrying a parasol. One should not preach the Dharma to a person carrying a sword. One should not preach the Dharma to a person carrying weapons. One should not preach the Dharma to a person wearing armor. One should not urinate or defecate while standing. One should not urinate, defecate, spit, or vomit in the water. One should not urinate, defecate, spit, or vomit on the green grass. Starting with preaching the Dharma, these thirty-nine should be learned. Among them, a sick bhiksu (monk) is not at fault, unless there is a difficult circumstance. One should not climb a tree higher than a person's head. One should learn. The one hundred and twelve types of dukkhata (wrongdoing) that should be learned end here.
The above are the four parajika (defeat) rules, the thirteen sanghavasesa (formal meeting) rules, the thirty nissaggiya pacittiya (expiation involving forfeiture) rules, and the ninety pacittiya (expiation) rules, totaling one hundred and twenty pacittiya rules, the four patidesaniya (confession) rules, and the one hundred and twelve rules that should be learned, totaling two hundred and fifty-three rules of discipline. A bhiksu (monk) who has received full ordination should diligently uphold these precepts. This is the third understanding: one should abandon actions that contradict the precepts and uphold them.
Fourth, purifying one's own precepts and upholding them:
In order to purify one's own precepts, one should perform the uposatha (observance day) practice. Also, in order to eliminate evil disasters to oneself and others' lives, one should observe the vassa (rainy season retreat) for three months. After the retreat, one should perform the pravarana (invitation) ceremony. These three are the fourth way to purify one's own precepts and uphold them. The extensive differences in meaning should be consulted in other Vinaya texts.
Fifth, upholding the precepts by relying on comfortable living conditions:
Clothing, food, lodging, and medicine: among these four, one should avoid the two extremes of luxurious enjoyment and extreme hardship, and should live in the middle way. This is the fifth way to uphold the precepts by relying on comfortable living conditions. These differences in meaning should be consulted in other abbreviated karma (action) ceremony texts, or in the extensive Vinaya (discipline).
Third, if there is a violation, the method for making amends:
If one wants to eliminate a concealed offense, one needs to make a apatti-desana (confession).
欲除所犯罪。應須懺悔。身語未作意中。所有微細罪業。應須防護。為欲羯磨中不作障難。應須守持為令不復更犯。應須治罰。此是第三。若有犯者。再修補法。此廣差別義。百一羯磨中應看。若作此受戒護持修補法時。應慎護諸惡。不令損害一切有情。愿獲涅槃果。應須護持。
根本說一切有部苾芻習學略法
恭惟略本之始。乃大元世主今上明君。睿智日新。鴻慈天賦。萬機之暇。釋教是遵。爰有帝師。智慧備足。名稱旌顯於十方。教理洞明。威德普洽于萬匯。能引三聚薩埵。徑至三種菩提。復設近圓令正滿覺。帝師盛德。心口匪窮。既具種種聖能。致使燈燈傳授。有三藏苾芻法救。奉聖主出綸。蒙帝師揮麈整合略本。庶廣流通。令含伊羅國人解三種聲明。通法詞二辯。翰林承旨彈壓孫譯成畏兀兒文字。宣授諸路釋教都總統合臺薩哩都通。翻作華言。至元八年上元有五日云。
【現代漢語翻譯】 現代漢語譯本： 若要消除所犯的罪業，應當進行懺悔。對於身語意尚未造作，以及已經造作的微細罪業，應當防護，爲了使羯磨（Karma，業）中不產生障礙，應當守護堅持，爲了使罪業不再重複發生，應當進行懲治。這是第三點。如果有人違犯，再次進行修補的方法。這些廣泛的差別意義，應當在《百一羯磨》中檢視。如果進行這種受戒、護持、修補的方法時，應當謹慎守護各種惡行，不使其損害一切有情眾生，愿獲得涅槃（Nirvana，寂滅）的果實，應當護持。
《根本說一切有部苾芻習學略法》
恭敬地追溯此略本的開始，乃是大元世主當今聖明的君主，睿智日新，天生具有廣大的慈悲。在處理萬機政務的空閑之時，仍然遵奉佛教。於是有帝師，智慧完備充足，名稱在十方世界都顯著，教理通達明瞭，威德普遍施及萬物。能夠引導三聚薩埵（Sattva，有情），直接到達三種菩提（Bodhi，覺悟）。又設定近圓戒使人得以圓滿覺悟。帝師的盛大功德，言語難以窮盡。既然具備種種聖妙的能力，以致使佛法之燈代代相傳。有三藏苾芻法救，奉聖主的旨意，蒙帝師揮動拂塵整合此略本，希望廣泛流通，使包含伊羅國的人民都能理解三種聲明，通達法義和辭辯兩種辯才。翰林承旨彈壓孫將此譯成畏兀兒文字，宣授給各路釋教都總統合臺薩哩都通，再翻譯成華語。時間是至元八年上元節后的第五天。
【English Translation】 English version: If you wish to eliminate the offenses you have committed, you should repent. For subtle sins that have not yet been committed by body, speech, and mind, as well as those that have already been committed, you should guard against them. In order to prevent obstacles in Karma (業), you should protect and uphold. In order to prevent sins from recurring, you should punish them. This is the third point. If someone violates these precepts, they should repeat the method of restoration. These extensive differences in meaning should be consulted in the 'Hundred and One Karmas'. When performing this method of receiving precepts, upholding them, and repairing transgressions, you should carefully guard against all evil deeds, preventing them from harming all sentient beings. May you attain the fruit of Nirvana (寂滅), you should uphold this.
'The Fundamental Sarvastivada Bhikshu's Concise Practice'
Respectfully tracing the beginning of this concise text, it is due to the Great Yuan Emperor, the current wise ruler, whose wisdom is renewed daily and who is endowed with great compassion. In his spare time from managing myriad affairs of state, he still reveres Buddhism. Thus, there is the Imperial Teacher, whose wisdom is complete and abundant, whose name is renowned throughout the ten directions, whose teachings are thoroughly understood, and whose virtue universally benefits all beings. He can guide the three aggregates of Sattva (有情) directly to the three types of Bodhi (覺悟). He also established the near-perfect precepts to enable people to attain complete enlightenment. The Imperial Teacher's great merit is inexhaustible. Since he possesses all kinds of sacred abilities, he causes the lamp of the Dharma to be transmitted from generation to generation. There is the Tripitaka Bhikshu Dharma Rescue, who, upon the Holy Lord's decree, and under the Imperial Teacher's guidance, compiled this concise text, hoping to widely circulate it, so that the people including those of the Eluo country can understand the three sciences and master the two kinds of eloquence in Dharma and rhetoric. The Hanlin Compiler Sun translated this into Uyghur script and proclaimed it to the Buddhist General Controller of all routes, Hatai Saldotong, and then translated it into Chinese. The date is the fifth day after the Lantern Festival in the eighth year of Zhiyuan.