T85n2788_律戒本疏

大正藏第 85 冊 No. 2788 律戒本疏

No. 2788

律戒本疏

謂犯四重戒已舍梵行。聖果涅槃退沒墮落永無分也。不可悔除亦名波羅夷。是故說言。若受戒不還戒。戒羸不出行淫慾法犯重罪。不應共事。舍戒有十九事。是舍戒余非舍戒。向內五眾及一切在家出家人說。是名舍戒。言義舍佛法僧辟支佛。舍學說。舍共住共利。舍經論。舍和上。舍比丘沙門釋子。非我比丘沙門釋子。我是沙彌外道。是俗人。增上戒定慧名為學。一切布薩名為說。清凈眾似清凈眾共住通名共住。共利法財利名為共利。九部經名經論。若言義舍過去未來佛犯偷不名舍戒。若直言舍佛是名舍戒。貪慾舍佛假言舍外道佛犯偷。若戲笑越毗尼。舍學舍僧舍說舍共住舍共利舍經論舍辟支佛舍和上。如舍佛中說。法是涅槃無三世故。若直言舍法。若言舍三世法。是名舍戒。假言舍外道法犯偷若言我舍阿者梨。不捨戒犯偷。若言我過去未來阿者利越毗尼。若言舍共財利。舍眾多比丘比丘尼亦如是。假言舍外道共財利犯偷。若言舍一一比丘比丘尼。及舍過去未來一一比丘比丘尼越毗尼。一切戲笑言舍戒越毗尼。誤說心狂無罪。若心念口言說戒戒戒羸事語語犯偷。羸已不捨行欲。罪如上說。

第二若比丘

【現代漢語翻譯】現代漢語譯本：謂犯四重戒（指殺、盜、淫、妄四種根本戒律）已捨棄梵行（清凈的修行生活）。聖果（證得阿羅漢果位）涅槃（寂滅的境界）退失、沒落、墮落，永遠沒有份了。不可懺悔消除，也叫做波羅夷（斷頭罪，指最嚴重的罪）。所以說，如果受戒后不守護戒律，戒體衰弱，仍然行淫慾之事，犯下重罪，不應該與僧團共同生活。舍戒有十九種情況，這些是舍戒，其餘的不是舍戒。向五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）以及一切在家出家人宣告，這叫做舍戒。言語上舍棄佛、法、僧、辟支佛（緣覺，獨自悟道的聖者）。捨棄學（增上戒定慧三學）、說（布薩等儀式）、共住（共同居住）、共利（共同利益）、經論（佛經和論典）、和上（親教師）。說：『我不是比丘、沙門（出家修行者）、釋子（釋迦牟尼佛的弟子），我是沙彌（出家男眾的預備階段）、外道（佛教以外的宗教）、是俗人（在家之人）。』增上戒定慧稱為學。一切布薩（每半月舉行的誦戒儀式）稱為說。清凈僧團或相似清凈僧團的共同居住稱為共住。共同的法財利益稱為共利。九部經（佛經的九種分類）稱為經論。如果言語上舍棄過去、未來佛，犯偷盜罪，但不算舍戒。如果直接說捨棄佛，這才是舍戒。虛假地說捨棄外道佛，犯偷盜罪。如果戲笑、違越毗尼（戒律），捨棄學、捨棄僧、捨棄說、捨棄共住、捨棄共利、捨棄經論、捨棄辟支佛、捨棄和上，如同捨棄佛的情況一樣。法是涅槃，沒有三世的分別，所以如果直接說捨棄法，或者說捨棄三世法，這才是舍戒。虛假地說捨棄外道法，犯偷盜罪。如果說我捨棄阿者梨（軌範師），不算舍戒，但犯偷盜罪。如果說我捨棄過去、未來阿者梨，違越毗尼。如果說捨棄共同的財物利益，捨棄眾多比丘、比丘尼也是如此。虛假地說捨棄外道共同的財物利益，犯偷盜罪。如果說捨棄一個一個比丘、比丘尼，以及捨棄過去、未來一個一個比丘、比丘尼，違越毗尼。一切戲笑之言舍戒，都違越毗尼。誤說、心神狂亂，沒有罪。如果心中想，口中說：『戒、戒、戒羸（戒體衰弱）』，事情、言語都犯偷盜罪。戒體衰弱后不捨戒而行淫慾，罪過如上所說。第二，如果比丘……

【English Translation】 English version: It refers to abandoning the Brahmacharya (pure conduct) after violating the four Parajika (the four root vows: killing, stealing, sexual misconduct, and lying). The attainment of the Holy Fruit (Arhatship), Nirvana (the state of cessation), is lost, declined, fallen, and there is no share in it forever. It cannot be repented or eliminated, and it is also called Parajika (defeat, the most serious offense). Therefore, it is said that if one receives the precepts but does not uphold them, the precepts become weak, and one still engages in sexual misconduct, committing a grave offense, one should not live together with the Sangha. There are nineteen cases of abandoning the precepts; these are abandoning the precepts, and the rest are not. Announcing to the five assemblies (Bhikkhus, Bhikkhunis, Sikkhamanas, Samaneras, Samaneris) and all lay and ordained people, this is called abandoning the precepts. Verbally abandoning the Buddha, Dharma, Sangha, Pratyekabuddha (Solitary Buddha, one who attains enlightenment on their own). Abandoning the learning (the three learnings of higher morality, higher concentration, and higher wisdom), the recitation (such as the Uposatha ceremony), the communal dwelling, the communal benefit, the Sutras and Shastras (Buddhist scriptures and treatises), and the Upadhyaya (preceptor). Saying: 'I am not a Bhikkhu, Sramana (ascetic), Sakyaputta (disciple of Sakyamuni Buddha), I am a Samanera (novice monk), a Tirthika (non-Buddhist), a layman.' The higher morality, higher concentration, and higher wisdom are called learning. All Uposatha (fortnightly recitation of precepts) are called recitation. The communal dwelling of a pure Sangha or a similar pure Sangha is called communal dwelling. The common benefit of Dharma and wealth is called communal benefit. The nine divisions of scriptures (nine categories of Buddhist scriptures) are called Sutras and Shastras. If one verbally abandons the Buddhas of the past and future, one commits theft but it is not considered abandoning the precepts. If one directly says one abandons the Buddha, this is abandoning the precepts. Falsely saying one abandons the Tirthika Buddha, one commits theft. If one jokingly violates the Vinaya (discipline), abandoning the learning, abandoning the Sangha, abandoning the recitation, abandoning the communal dwelling, abandoning the communal benefit, abandoning the Sutras and Shastras, abandoning the Pratyekabuddha, abandoning the Upadhyaya, is like abandoning the Buddha. The Dharma is Nirvana, without the distinction of the three times, so if one directly says one abandons the Dharma, or says one abandons the Dharma of the three times, this is abandoning the precepts. Falsely saying one abandons the Tirthika Dharma, one commits theft. If one says 'I abandon the Acarya (teacher)', it is not abandoning the precepts, but one commits theft. If one says 'I abandon the Acaryas of the past and future', one violates the Vinaya. If one says one abandons the common property and benefits, abandoning many Bhikkhus and Bhikkhunis is also the same. Falsely saying one abandons the common property and benefits of the Tirthikas, one commits theft. If one says one abandons each and every Bhikkhu and Bhikkhuni, and abandons each and every Bhikkhu and Bhikkhuni of the past and future, one violates the Vinaya. All joking words of abandoning the precepts violate the Vinaya. Mistaken speech and mental derangement are without offense. If one thinks in the mind and says in the mouth: 'Precept, precept, precept is weak', the matter and speech all commit theft. After the precepts are weakened, if one does not abandon the precepts and engages in sexual misconduct, the offense is as described above. Secondly, if a Bhikkhu...

在聚落或在空地不與物取　有達𠽬吒比丘。是陶師子。先作草菴為人所壞。後作瓦色赤嚴好。佛見謙責。令阿難壞之。后取阿阇世王城守大財欲造大屋。盜至五錢。依法應死。王將赦之。盜至五錢而死何也。將以物主惜之。后故取者罪之深。是以王道極其法也。如來隨宜因而制重。依世煩物物無逆慊。犯罪雖一治之不同。王得自在隨宜量斷。或時提為極法。或殺以盡形。或但繫縛。或擯之境外。或輸金贖罪。或苦責而已。此皆盜取五錢治之極法。佛悉因之。以定重禁所取之物。或在聚落。或空地。聚落多私。空地多官。隨物所屬則有主也。若二國中間既不屬人。有不屬非人。斯無主也。若世有轉輪聖王。隨王所統無物不屬。斯有主也。物或有主而不守護。而無主。盜心取至五錢及五錢直捉。選擇時犯偷。離本處犯重。或物在地。或空中。或在器物。或在身上。是名本處界。若曳取未出界犯重偷。出此等界犯重。若過戶限。若度一橫物及異色地。從高著下。下高上。即是出界也。又物在狀。狀為界。在衣衣為果。取他器中物。轉上著下。下著上。悉犯重。或盜心在物不在器在器不在物。或兩在隨心所在物邊犯重。非所在者後生心時復犯重。凡屬王之物。王護惜所得罪。不護惜取無罪。有三種取。自取物教人取遣使取。取

【現代漢語翻譯】現代漢語譯本在聚落或在空地，不拿取任何東西，這才是達到𠽬吒（Duta，頭陀）境界的比丘。有一個陶師，他先是建造了一個草菴，但被人破壞了。後來，他又用瓦片建造了一個紅色且莊嚴的住所。佛陀看到后，謙和地責備了他，並命令阿難（Ananda）拆毀它。後來，阿阇世王（Ajatasattu）在王城守護著大量的財富，想要建造一座大房子。如果有人偷盜了價值五錢的財物，按照法律應該處死。國王想要赦免他，但為什麼偷盜價值五錢的財物就要被處死呢？這是因為物主非常珍惜這些財物。以後故意偷盜的人，罪責會更深。因此，王道的法律非常嚴厲。如來（Tathagata）根據具體情況制定了相應的戒律。依據世俗的事務，處理事物時不要產生衝突和怨恨。即使是同樣的犯罪行為，懲治的方式也可能不同。國王可以根據自己的判斷來量刑，有時會處以極刑，有時會處以死刑，有時只是監禁，有時會被驅逐到境外，有時可以用金錢贖罪，有時只是嚴厲的責備。這些都是盜取五錢財物的極刑。佛陀都認可這些做法，並以此來確定盜取財物的輕重禁令。盜取行為可能發生在聚落，也可能發生在空地。聚落里多為私有財物，空地多為官有財物。根據財物所屬，都有其主人。如果是在兩個國家之間的地帶，既不屬於人，也不屬於非人，那麼這些財物就沒有主人。如果世上有轉輪聖王（Chakravartin），那麼在國王統治的範圍內，沒有不屬於國王的財物，這些財物都有主人。有些財物雖然有主人，但主人沒有守護，就如同沒有主人一樣。如果盜取者有盜竊的心，偷取了價值五錢或超過五錢的財物，並且在選擇時犯了偷盜罪，離開了財物原本的位置，就犯了重罪。財物可能在地上，可能在空中，可能在器物中，也可能在人的身上，這些都是財物原本的位置界限。如果拖拽財物但沒有超出這個界限，就犯了重偷罪。超出這些界限，就犯了重罪。如果超過了門檻，如果跨過了一根橫著的物體，或者跨過了不同顏色的地面，從高處放到低處，或者從低處放到高處，就表示已經超出了界限。此外，財物所處的狀態也是一種界限，衣服是果。如果從別人的器物中盜取財物，將上面的放到下面，或者將下面的放到上面，都犯了重罪。或者盜竊的心在財物上，不在器物上；或者在器物上，不在財物上；或者兩者都在。根據盜竊的心所在，在財物旁邊就犯了重罪。如果盜竊的心不在財物旁邊，那麼在之後產生盜竊的心時，又犯了重罪。凡是屬於國王的財物，如果國王守護珍惜，盜取就會獲罪；如果不守護珍惜，盜取就沒有罪。有三種盜取方式：自己盜取財物，教唆他人盜取財物，派遣使者盜取財物。

【English Translation】 English version In settlements or in open spaces, not taking what is not given is the mark of a Duta (ascetic practice) Bhikkhu (monk). There was a potter who first built a grass hut, but it was destroyed by people. Later, he built a red and magnificent dwelling with tiles. The Buddha (enlightened one), seeing this, humbly rebuked him and ordered Ananda (Buddha's attendant) to demolish it. Later, King Ajatasattu (king of Magadha) guarded great wealth in the royal city, desiring to build a large house. If someone stole five coins' worth of goods, according to the law, they should be executed. The king wanted to pardon him, but why should stealing five coins' worth of goods be punishable by death? It is because the owner cherishes these goods greatly. Those who intentionally steal later will be even more severely punished. Therefore, the laws of kingship are extremely strict. The Tathagata (another name for the Buddha) established precepts according to specific circumstances. Based on worldly affairs, handle matters without causing conflict or resentment. Even for the same offense, the manner of punishment may differ. The king can determine the sentence according to his judgment, sometimes imposing the death penalty, sometimes imprisonment, sometimes banishment from the country, sometimes redemption with money, or sometimes just severe reprimand. These are all extreme punishments for stealing five coins' worth of goods. The Buddha approves of these practices and uses them to determine the severity of the prohibition against stealing. The act of stealing may occur in a settlement or in an open space. Settlements mostly contain private property, while open spaces mostly contain public property. According to the ownership of the goods, they all have an owner. If it is in a zone between two countries, belonging neither to humans nor non-humans, then these goods have no owner. If there is a Chakravartin (universal monarch) in the world, then within the king's dominion, there is nothing that does not belong to the king; these goods all have an owner. Some goods, although they have an owner, are not guarded by the owner, and are therefore like having no owner. If a thief has the intention to steal and takes goods worth five coins or more, and commits the act of stealing at the time of selection, leaving the original location of the goods, they have committed a serious offense. The goods may be on the ground, in the air, in a container, or on a person; these are the boundaries of the original location of the goods. If dragging the goods but not exceeding this boundary, a serious theft has been committed. Exceeding these boundaries constitutes a serious offense. If crossing a threshold, if crossing a horizontal object, or crossing ground of a different color, moving from a high place to a low place, or from a low place to a high place, it indicates that the boundary has been crossed. Furthermore, the state in which the goods are located is also a boundary; clothing is a result. If stealing goods from another's container, moving the top to the bottom, or the bottom to the top, all constitute a serious offense. Or the intention to steal is on the goods, not on the container; or on the container, not on the goods; or both are present. According to where the intention to steal lies, being near the goods constitutes a serious offense. If the intention to steal is not near the goods, then when the intention to steal arises later, another serious offense is committed. All goods belonging to the king, if the king guards and cherishes them, stealing them will incur guilt; if they are not guarded and cherished, stealing them is not a crime. There are three ways of stealing: stealing goods oneself, inciting others to steal goods, and sending messengers to steal goods.

時即犯也。盜心取無主物重偷。取有主非人五錢犯重。無主重偷。又欲取人五錢而誤得四三二一。重偷。本欲取四三二一而得四三二一。輕偷。取畜生寶物五錢重偷。非寶突。取師子殘肉無罪。五寶若似寶。眾生非眾生盜心取直五錢悉犯重。家鳥銜五寶。若似寶奪取犯重。以物應屬鳥主故重也。鳥隨比丘所屬至處處犯重。至余處重偷。待鳥時亦重偷。以咒力故令至處所也。野鳥銜有主物。奪取五錢直重偷。似鳥心重物。重故不同虎。虎心不重故。鳥隨比丘所欲至處亦犯重偷。至余處突。待鳥時亦突。若野鳥奪取家鳥物。即或野鳥物。家鳥奪取野鳥物。即或家鳥物。比丘奪取二鳥物亦如上說。若水中有主物捉留。后水到于處便犯重。若次若舉令離本處悉犯重。若相言若作樹相取他地五錢犯重。若不得重偷。若為師持衣物盜心取。從左手轉著右手犯重。一切身份亦如是。若以木石物舉取他物。已離本處。雖還墮本處犯重。關儸不輸稅五錢犯重。若關主與稅不得取。先問。稅物為盡入。盡入官者犯。仰限輸不犯。若避稅間道去重偷。為賈客過物五錢犯重。又賈客令比丘過物。過已或盡與。或半與。稅直取五錢悉犯重。若示道路便過。令官失五錢稅重偷。若關儸處有劫盜惡狩飢餓。若自避若示他令過無過罪。𠸻嚫入僧。不入者

【現代漢語翻譯】現代漢語譯本這時就構成犯戒。以盜竊的心取無主之物，價值超過五錢構成重罪（重偷，指波羅夷罪）。取有主之物，如果物主是人，價值超過五錢構成重罪。無主之物，價值超過五錢構成重罪。又想偷取他人價值五錢的物品，卻誤取了價值四、三、二、一錢的物品，構成重偷。本來想偷取價值四、三、二、一錢的物品，結果也得到了價值四、三、二、一錢的物品，構成輕偷（突吉羅罪）。偷取畜生身上的寶物，價值超過五錢構成重偷。如果不是寶物，則構成突吉羅罪。偷取獅子吃剩的肉沒有罪。五寶如果看起來像寶物，眾生如果看起來像眾生，以盜竊的心取走價值五錢的物品，都構成重罪。家養的鳥銜著五寶，或者看起來像寶物的物品，奪取過來構成重罪，因為這些物品應該屬於鳥的主人，所以構成重罪。如果鳥跟隨比丘，無論到達何處，比丘偷取鳥銜之物都構成重罪。到達其他地方，則構成重偷。等待鳥的行為也構成重偷，因為這是通過咒語的力量讓鳥到達特定地點的。野鳥銜著有主之物，奪取過來，價值超過五錢，構成重偷。如果認為鳥比物品更重要，則構成重罪，這與老虎不同，因為老虎的心中沒有輕重之分。如果鳥跟隨比丘想去的地方，比丘偷取鳥銜之物也構成重偷。到達其他地方，則構成突吉羅罪。等待鳥的行為也構成突吉羅罪。如果野鳥奪取了家鳥的物品，那麼物品就屬於野鳥。如果家鳥奪取了野鳥的物品，那麼物品就屬於家鳥。比丘奪取兩隻鳥的物品，也如上述情況處理。如果在水中發現有主之物，將其抓住並留下，之後水流到某個地方，就構成重罪。無論是逐漸地還是直接地，只要讓物品離開原來的位置，都構成重罪。如果通過言語或者樹木作為標記，取走他人土地上價值五錢的物品，構成重罪。如果價值不足五錢，則構成重偷。如果爲了師父拿著衣物，以盜竊的心取走，從左手轉到右手，構成重罪。身體的任何部分也是如此。如果用木頭或石頭舉起他人的物品，即使物品已經離開了原來的位置，但又掉回了原來的位置，也構成重罪。如果關卡人員不繳納稅款，價值超過五錢，構成重罪。如果關卡負責人已經繳納了稅款，則不得取走，應該先詢問。如果稅款全部上繳，上繳給官府的人構成犯戒。如果限定期限繳納，則不構成犯戒。如果爲了逃避稅款而走小路，構成重偷。為商人運送貨物，價值超過五錢，構成重罪。或者商人讓比丘運送貨物，運送完畢后，全部給予或者給予一半，稅款價值超過五錢，都構成重罪。如果只是指明道路讓其通過，導致官府損失了價值五錢的稅款，構成重偷。如果在關卡處有劫匪、盜賊、惡劣的狩獵行為或者飢餓，無論是自己躲避還是指示他人通過，都沒有罪過。𠸻嚫（供養）進入僧團，不進入者

【English Translation】 English version At that moment, an offense is committed. Stealing ownerless items with a thieving mind, if the value exceeds five 'qian' (ancient Chinese currency), constitutes a 'parajika' (重, grave offense). Taking owned items, if the owner is a person and the value exceeds five 'qian', constitutes a 'parajika'. Ownerless items, if the value exceeds five 'qian', constitutes a 'parajika'. Furthermore, intending to steal items worth five 'qian' from someone, but mistakenly taking items worth four, three, two, or one 'qian', constitutes a 'parajika'. Intending to steal items worth four, three, two, or one 'qian', and actually obtaining items worth four, three, two, or one 'qian', constitutes a 'thullaccaya' (輕偷, minor offense). Stealing precious items from animals, if the value exceeds five 'qian', constitutes a 'parajika'. If it is not a precious item, it constitutes a 'thullaccaya'. Taking leftover meat from a lion is not an offense. If five treasures resemble precious items, and beings resemble sentient beings, stealing items worth five 'qian' with a thieving mind constitutes a 'parajika'. If a pet bird carries five treasures or items resembling precious items, taking them constitutes a 'parajika', because these items should belong to the bird's owner, hence it is a 'parajika'. If the bird follows the 'bhikkhu' (比丘, Buddhist monk), wherever it goes, the 'bhikkhu' stealing what the bird carries constitutes a 'parajika'. Reaching another place constitutes a 'parajika'. Waiting for the bird also constitutes a 'parajika', because it is through the power of 'mantra' (咒語) that the bird reaches a specific location. If a wild bird carries an owned item, taking it, if the value exceeds five 'qian', constitutes a 'parajika'. If one considers the bird more important than the item, it constitutes a 'parajika', which is different from a tiger, because a tiger does not have a sense of importance. If the bird follows the 'bhikkhu' to the place he wants to go, the 'bhikkhu' stealing what the bird carries also constitutes a 'parajika'. Reaching another place constitutes a 'thullaccaya'. Waiting for the bird also constitutes a 'thullaccaya'. If a wild bird takes a pet bird's item, then the item belongs to the wild bird. If a pet bird takes a wild bird's item, then the item belongs to the pet bird. If a 'bhikkhu' takes items from both birds, it is handled as described above. If an owned item is found in the water, holding onto it, and later the water flows to a certain place, it constitutes a 'parajika'. Whether gradually or directly, as long as the item is moved from its original location, it constitutes a 'parajika'. If through words or using a tree as a marker, taking items worth five 'qian' from another person's land constitutes a 'parajika'. If the value is less than five 'qian', it constitutes a 'thullaccaya'. If holding clothes for the teacher, taking them with a thieving mind, transferring them from the left hand to the right hand, constitutes a 'parajika'. The same applies to any part of the body. If using wood or stone to lift another person's item, even if the item has left its original location but then falls back to its original location, it constitutes a 'parajika'. If customs officers do not pay taxes, and the value exceeds five 'qian', it constitutes a 'parajika'. If the customs officer has already paid the tax, it should not be taken, and one should inquire first. If the tax is fully paid, the person paying it to the government commits an offense. If paying within a limited time, it does not constitute an offense. If taking a detour to avoid taxes, it constitutes a 'parajika'. Transporting goods for a merchant, if the value exceeds five 'qian', constitutes a 'parajika'. Or if a merchant asks a 'bhikkhu' to transport goods, and after transporting, gives all or half of the goods, and the tax value exceeds five 'qian', it all constitutes a 'parajika'. If simply showing the way for them to pass, causing the government to lose tax revenue worth five 'qian', it constitutes a 'parajika'. If there are robbers, thieves, bad hunting practices, or famine at the customs checkpoint, whether avoiding it oneself or instructing others to pass through, there is no offense. 𠸻嚫 (Dāna, offering) enters the 'sangha' (僧團, monastic community), those who do not enter

犯突。有十種物不輸稅無犯。一佛物。二法物。三僧物。四和上物。五諸師物。六父物。七母物。八欲以此物與他人及救罪罰。九為欲還主。十欲作法用物。謂欲作比丘百一物。異是十物應輸稅。不輸稅罪如上說。比丘與賊期破諸村落。得五錢分犯重。此謂比丘示語彼村。令賊取之得便。共分之偷人有二種。一擔去。二共期。擔去時兩足離地犯重。若共期舉二。是犯重。四足眾生若臥若系一處。若解取若驅起過四足悉犯重。若在蘭園擁墻出外四足犯重。見林中方念言。我當盜取重偷。若殺犯墮。取皮肉直五錢犯重。若親族師徒知識為劫賊。盜賊失物。不囑令取。取者犯重。自物人盜去。已作舍意后見奪取犯重。求舍取無罪。若親屬破在他手不得作勢力奪。奪者犯重。[蟲*(替-日+貝)]蟲犯者用𠲿治腳腫弱故。若許三寶物意決向人說。后不與犯突。來報重。僧食佛不白。白餘僧及主人持與人明。若自食犯突亦來報重。死比丘重物屬四方僧。若用作食。若分犯突。來報重。若先許五錢意已決定而後悔不與舉雖本處犯重。又前定許彼彼彼未索不與犯重。知他決定許人物毀壞令失五錢重偷。不輸市治五錢犯重。縊死人施物。官若強索不與犯突。取至二錢犯輕偷。從二錢至少分未滿五錢重偷。有一比丘尼。亦知居士許。施

【現代漢語翻譯】現代漢語譯本

犯突（梵文：Āpatti，意為『罪』）。有十種物品不需納稅，沒有犯戒之罪：一、佛物（指供養佛的物品）；二、法物（指用於弘揚佛法的物品）；三、僧物（指僧眾共有的物品）；四、和上物（Upadhyaya，指親教師的物品）；五、諸師物（指其他老師的物品）；六、父物（指父親的物品）；七、母物（指母親的物品）；八、想要將此物給予他人，或用於贖罪的罰金；九、爲了歸還物主；十、想要做法事用的物品，例如想要做比丘（Bhiksu，指男性出家人）的百一物（指比丘的必需品）。除了這十種物品，其他都應該納稅。不納稅的罪過如上所述。比丘與盜賊約定，去破壞村莊，分得五錢就犯重罪。這是指比丘告訴盜賊村莊的情況，讓盜賊容易得手，然後一起分贓。偷盜他人財物有兩種情況：一是自己拿走；二是共同約定。自己拿走時，雙腳離開地面就犯重罪。如果是共同約定，抬起兩次就犯重罪。對於四足眾生，無論是躺著還是被拴在一個地方，如果解開或驅趕，只要移動超過四足的距離，就犯重罪。如果在蘭園，推倒圍墻將四足眾生趕出去，也犯重罪。在樹林中，如果心中想：『我應當盜取』，就犯重偷。如果殺害，就犯墮罪。取走價值五錢的皮肉，就犯重罪。如果是親族、師徒、熟人是強盜，失主沒有囑咐可以拿取，拿取者犯重罪。自己的東西被人偷走，已經放棄所有權，後來又奪回來，犯重罪。如果請求施捨而拿取，沒有罪。如果是親屬的東西被他人奪走，不得仗勢強奪，強奪者犯重罪。如果[蟲*(替-日+貝)]蟲（一種蟲子）咬傷，用𠲿（一種藥物）治療腳腫和虛弱。如果答應將三寶（佛、法、僧）之物給予他人，心意已決，但後來不給，犯突。如果有人來報，就犯重罪。僧眾吃飯，佛像沒有告知，告知其他僧眾或主人，拿去給別人，如果自己吃，犯突，如果有人來報，就犯重罪。去世比丘的貴重物品屬於四方僧眾，如果用於食用，或者分掉，犯突，如果有人來報，就犯重罪。如果先前答應給五錢，心意已決，但後來後悔不給，即使還在原地也犯重罪。又先前已經答應給某人某物，對方沒有索要，不給也犯重罪。知道他人已經決定給予某人財物，卻毀壞導致損失五錢，犯重偷。不繳納市場稅五錢，犯重罪。上吊自殺的人的施捨之物，官府如果強行索要，不給犯突。拿走價值兩錢的物品，犯輕偷。從兩錢到少於五錢，犯重偷。有一位比丘尼，也知道居士答應施捨。

【English Translation】 English version

Āpatti (Sanskrit: Āpatti, meaning 'offense'). There are ten kinds of items that are exempt from tax and do not incur offense: 1. Buddha's property (items offered to the Buddha); 2. Dharma's property (items used for propagating the Dharma); 3. Sangha's property (items owned by the monastic community); 4. Upadhyaya's property (Upadhyaya, referring to the preceptor's property); 5. Teachers' property (property of other teachers); 6. Father's property (property of the father); 7. Mother's property (property of the mother); 8. Items intended to be given to others or used for fines to redeem offenses; 9. Items intended to be returned to the owner; 10. Items intended for Dharma activities, such as the one hundred and one items for a Bhiksu (Bhiksu, referring to a male monastic). Apart from these ten items, all others should be taxed. The offense of not paying tax is as described above. If a Bhiksu conspires with thieves to destroy villages and receives five coins as a share, he commits a grave offense. This refers to a Bhiksu informing thieves about the village's situation, making it easy for them to succeed, and then sharing the spoils. There are two situations of stealing others' property: one is taking it away oneself; the other is conspiring together. When taking it away oneself, lifting both feet off the ground constitutes a grave offense. If conspiring together, lifting twice constitutes a grave offense. For four-legged creatures, whether lying down or tied in one place, if untied or driven away, moving beyond the distance of four feet constitutes a grave offense. If in a park, pushing down the wall to drive four-legged creatures out also constitutes a grave offense. If in the forest, thinking, 'I should steal,' constitutes a grave theft. If killing, it constitutes a Patita offense. Taking skin and meat worth five coins constitutes a grave offense. If relatives, disciples, or acquaintances are robbers, and the owner has not instructed that it can be taken, taking it constitutes a grave offense. If one's own property is stolen, and ownership has been abandoned, later taking it back constitutes a grave offense. If requesting alms and taking, there is no offense. If a relative's property is taken by others, one must not use force to seize it back; seizing it back constitutes a grave offense. If [蟲*(替-日+貝)] insects (a type of insect) bite, using 𠲿 (a type of medicine) to treat swollen and weak feet. If promising to give the Three Jewels' (Buddha, Dharma, Sangha) property to others, with a firm intention, but later not giving it, constitutes an Āpatti. If someone reports it, it constitutes a grave offense. When the Sangha eats, the Buddha image is not informed; informing other Sangha members or the owner, and giving it to others, if eating it oneself, constitutes an Āpatti; if someone reports it, it constitutes a grave offense. The valuable items of a deceased Bhiksu belong to the Sangha of the four directions; if used for food or divided, it constitutes an Āpatti; if someone reports it, it constitutes a grave offense. If previously promising to give five coins, with a firm intention, but later regretting and not giving it, even if still in the same place, constitutes a grave offense. Also, if previously promising to give someone something, and the person has not asked for it, not giving it also constitutes a grave offense. Knowing that someone has decided to give property to someone else, but destroying it, causing a loss of five coins, constitutes a grave theft. Not paying market tax of five coins constitutes a grave offense. If the government forcibly demands the offerings of a person who committed suicide by hanging, not giving it constitutes an Āpatti. Taking items worth two coins constitutes a minor theft. From two coins to less than five coins, it constitutes a grave theft. There is a Bhiksuni (female monastic) who also knows that a householder has promised to give alms.

越比丘尼物。便詐以施越名索取之。佛言。得故忘語罪。又言。詐以他名取得罪。得罪者或犯重偷。隨物所屬。隨物多少而得罪也。若越施不受物。物故屬居士。居士邊得罪。施越受而不同意。施越邊得罪。今施越先許受居士施。一比丘尼與施越。同意取故不犯重。而但得故忘語罪也。凡七種取人非人物畜生物無罪。一己物想。二同意取。三暫因。四謂無主。五狂。六亂心。七病壞心。異是則把。取人物犯重。非人偷。畜生物突。若他遺物要有所屬。不得取。取之不得藏。應歸還主。取糞掃衣無罪。凡三寶物不應貨。若貨佛物招提僧物。若破至他處得隨突償。若入口物現前僧物則不得也。了事取財突。度國忘奴出家突。有盜心犯重。多人遣一人取五錢多人犯重偷。取者犯重。二人遣一人二俱犯重也。取非人畜生重物犯重偷。輕物突。瞋心壞他物犯重偷。輕物突吉羅也　第三若比丘若人自手奪命若持刀與教人持刀與教死嘆死乃至因是事死　若比丘若人自手奪命若持刀與教死贊死乃至因是事死波羅夷。佛在婆求河上。諸比丘修不凈觀。厭患其報。或欲自殺。鹿杖梵志手斷六十比丘命。因是結戒。奪命有三種。自作教作遣使作。彼命斷時比丘犯重。又三種殺。或用身。或用非身。或兩用。斷彼命犯重。即死不即死因是死犯重

【現代漢語翻譯】現代漢語譯本：如果比丘尼侵吞了屬於僧團的物品，然後假借佈施給僧團的名義索取回來。佛說，這犯了『得故忘語罪』（得到東西后故意忘記說實話的罪）。又說，假借他人名義取得財物也構成犯罪。所犯罪行可能構成重罪（波羅夷，Parajika，根本罪）或偷盜罪，這取決於物品的歸屬和價值大小。如果僧團沒有接受佈施，物品仍然屬於居士，那麼居士會因此獲罪。如果僧團接受了佈施但不同意，那麼僧團會因此獲罪。如果僧團事先同意接受居士的佈施，一位比丘尼與僧團達成一致后取走物品，因為有同意，所以不構成重罪，但仍然犯了『得故忘語罪』。通常情況下，有七種情況下取走人和非人的物品、畜生不會構成犯罪：1. 認為是自己的物品；2. 得到同意后取走；3. 暫時借用；4. 認為是無主之物；5. 精神錯亂；6. 心神不定；7. 因疾病導致心智失常。如果情況不是以上這些，那麼拿走人和動物的物品就構成犯罪。取走人的物品犯重罪，偷取非人的物品構成偷盜罪，偷取畜生構成突吉羅罪（Dukkata，輕罪）。如果他人遺失了物品，並且確定有歸屬，就不能拿走。拿走後不能藏匿，應該歸還失主。取走糞掃衣（Pamsukula，丟棄的舊衣服）沒有罪過。一般來說，三寶（Triratna，佛、法、僧）的物品不應該出售。如果出售佛陀的物品或寺院僧眾的物品，即使損壞並轉移到其他地方，也應該按照損壞程度進行賠償。如果是入口的食物，屬於現前僧眾的物品，則不能出售。了事取財（爲了完成某事而取財）構成突吉羅罪。爲了讓奴隸出家而幫助他逃離國家構成突吉羅罪。如果心懷盜竊之心，則犯重罪。多人派遣一人去偷取價值五錢的物品，多人犯重罪（偷盜罪），取物者也犯重罪。如果兩個人派遣一個人去偷取物品，那麼兩個人也都犯重罪。偷取非人和畜生的貴重物品構成重罪（偷盜罪），偷取輕微物品構成突吉羅罪。懷著嗔恨心毀壞他人的物品，貴重物品構成重罪（偷盜罪），輕微物品構成突吉羅罪，或者吉羅罪（吉羅，輕罪）。第三，如果比丘或其他人親手殺死自己，或者拿刀給別人，教唆別人拿刀，教唆別人去死，讚歎死亡，乃至因為這些事情而導致死亡，如果比丘或其他人親手殺死自己，或者拿刀給別人，教唆別人去死，讚歎死亡，乃至因為這些事情而導致死亡，則犯波羅夷罪。佛陀在婆求河（Vaggumuda River）邊時，眾比丘修習不凈觀（Asubha，對身體不潔凈的觀想），厭惡自己的身體。有些人想要自殺。鹿杖梵志（Latthivana）親手殺死了六十位比丘。因此佛陀制定了這條戒律。殺害生命有三種方式：自己做、教唆別人做、派遣使者去做。當對方死亡時，比丘就犯了重罪。又有三種殺害方式：用身體、不用身體、或者兩者都用。斷絕對方的生命就犯重罪。立即死亡或者不是立即死亡，但因為這個原因而死亡，都犯重罪。

【English Translation】 English version: If a Bhikkhuni appropriates an item belonging to the Sangha (community of monks and nuns), and then deceitfully claims to donate it back to the Sangha in order to retrieve it, the Buddha said that this constitutes the offense of 『deliberately forgetting to tell the truth』 (getting something and then deliberately forgetting to tell the truth). It is also said that obtaining property under another's name is also a crime. The offense may constitute a Parajika (fundamental transgression) or theft, depending on the ownership and value of the item. If the Sangha does not accept the offering, and the item remains the property of the layperson (Upasaka), then the layperson is at fault. If the Sangha accepts the offering but does not agree to the retrieval, then the Sangha is at fault. If the Sangha first agrees to accept the layperson's offering, and a Bhikkhuni, with the Sangha's consent, takes the item, it does not constitute a Parajika because of the agreement, but still constitutes the offense of 『deliberately forgetting to tell the truth』. Generally, there are seven situations in which taking the property of humans, non-humans, or animals does not constitute an offense: 1. Thinking it is one's own property; 2. Taking it with consent; 3. Borrowing it temporarily; 4. Thinking it is ownerless; 5. Insanity; 6. Mental confusion; 7. Mental derangement due to illness. If the situation is not one of these, then taking the property of humans and animals constitutes an offense. Taking the property of humans constitutes a Parajika, stealing the property of non-humans constitutes theft, and stealing animals constitutes a Dukkata (minor offense). If someone loses an item and it is determined to have an owner, it must not be taken. If taken, it must not be hidden and should be returned to the owner. Taking discarded robes (Pamsukula) is not an offense. Generally, the property of the Triratna (Three Jewels: Buddha, Dharma, Sangha) should not be sold. If the property of the Buddha or the Sangha of a monastery is sold, even if it is damaged and transferred elsewhere, compensation should be made according to the extent of the damage. If it is food for consumption, belonging to the present Sangha, then it cannot be sold. Taking property to complete a task constitutes a Dukkata. Helping a slave escape the country to become a monk constitutes a Dukkata. If one has the intention to steal, it constitutes a Parajika. If many people send one person to steal an item worth five coins, the many people commit a Parajika (theft), and the one who takes the item also commits a Parajika. If two people send one person to steal an item, then both people commit a Parajika. Stealing valuable items from non-humans and animals constitutes a Parajika (theft), and stealing minor items constitutes a Dukkata. Destroying another's property with anger, valuable items constitute a Parajika (theft), and minor items constitute a Dukkata, or a Thullaccaya (minor offense). Third, if a Bhikkhu or another person takes his own life with his own hand, or gives a knife to another, or instigates another to take a knife, or instigates another to die, or praises death, and even because of these things death results, if a Bhikkhu or another person takes his own life with his own hand, or gives a knife to another, or instigates another to die, or praises death, and even because of these things death results, then he commits a Parajika. When the Buddha was on the Vaggumuda River, the Bhikkhus were practicing Asubha (contemplation of the impurity of the body), and were disgusted with their bodies. Some wanted to commit suicide. Latthivana killed sixty Bhikkhus with his own hand. Therefore, the Buddha established this precept. There are three ways to take a life: doing it oneself, instigating another to do it, or sending a messenger to do it. When the other person dies, the Bhikkhu commits a Parajika. There are also three ways of killing: using the body, not using the body, or using both. Severing the other person's life constitutes a Parajika. Immediate death or not immediate death, but death resulting from this cause, constitutes a Parajika.

。不因死犯重偷。若作火坑欲殺人。人死者犯重。非人畜生死者重偷余。一切方便殺應如是知。若為非人詐坑。非人死者重偷。人畜生死者悉突。若為畜生作坑。畜生死者犯墮。人非人死者突。若作坑不定。為害一切命。人死者重。非人死者偷。畜生墮。都無死者突。若似人者謂初胎始得身根命根。諸根未具名為似人。為殺母故命胎墮。母死者犯重。胎死者重偷。俱死者犯重。俱不死者重偷。為殺胎。胎死者犯重。母死者犯重偷。俱死犯重。俱不死重偷。求刀有二種。或自求。或遣人求。嘆死有三種。惡戒人善或人鬼病人。十二惡律儀人。是名惡戒人。語惡戒人言。汝何用久在世。作惡為不如早死。語七眾善戒人言。汝持善戒。死則生天。何不自殺。語鬼人言。汝何能受苦惱。何不自害。彼因嘆死者比丘犯重。不因死者重偷。人作非人相絕命突。非人作人想斷命重偷。若為惱不為殺而彼命斷重偷。方便欲謀儀未去。去未至輕偷。到之打未死重偷。教死遣使發言令去犯重偷。意已決故殺盜二戒自作教作犯重。餘二戒自作犯重。教作不犯重。凡不故作不犯如迦留陀夷入居士舍不諦觀床。便坐坐他兒上。兒即死。如是一切不犯。但坐時應諦視床上。不諦視者犯突吉羅也。

第四若比丘不知不見空無過人法自言我得如是

【現代漢語翻譯】現代漢語譯本：不因為死亡而犯下重盜罪。如果挖火坑想要殺人，人死了就犯重罪。如果非人或動物死了，則犯重偷罪，其餘情況犯墮罪。所有殺生的方便手段都應如此理解。如果爲了陷害非人而挖坑，非人死了就犯重偷罪，人或動物死了則犯突吉羅罪。如果爲了陷害畜生而挖坑，畜生死了就犯墮罪，人或非人死了則犯突吉羅罪。如果挖的坑不確定目標，意在傷害一切生命，人死了就犯重罪，非人死了就犯偷罪，畜生死了就犯墮罪，都沒有死則犯突吉羅罪。如果像人一樣的生物，指的是初胎剛獲得身根和命根，但諸根尚未具備，被稱為『似人』。爲了殺死母親而導致胎兒墮落，母親死了就犯重罪，胎兒死了就犯重偷罪，都死了就犯重罪，都沒死就犯重偷罪。爲了殺死胎兒，胎兒死了就犯重罪，母親死了就犯重偷罪，都死了犯重罪，都沒死犯重偷罪。求刀有兩種方式：或者自己求，或者派人求。讚歎死亡有三種對像：惡戒人、善人或鬼人、病人。十二惡律儀人，被稱為惡戒人。對比丘對惡戒人說：『你為何還要長久活在世上？作惡不如早點死去。』對比丘對持守善戒的七眾善人說：『你持守善戒，死後就能昇天，為何不自殺？』對比丘對鬼人說：『你為何能忍受如此苦惱？為何不自我了斷？』如果因為讚歎死亡而導致對方死亡，比丘就犯重罪。如果不因為讚歎死亡而導致死亡，則犯重偷罪。人裝扮成非人的樣子導致對方死亡，犯突吉羅罪。非人裝扮成人的樣子導致對方死亡，犯重偷罪。如果爲了惱怒對方而不是爲了殺死對方，但對方卻因此死亡，犯重偷罪。準備殺人的工具，但行動尚未開始，或者行動已經開始但尚未到達目標，犯輕偷罪。到達目標並毆打但未致死，犯重偷罪。教唆死亡，派遣使者傳達資訊導致對方死亡，犯重偷罪。因為已經下定決心，所以殺戒和盜戒自作或教唆他人作都犯重罪。其餘兩戒自作犯重罪，教唆他人作不犯重罪。凡不是故意造成的，都不犯戒。例如迦留陀夷進入居士的住所，沒有仔細觀察床鋪就坐下，結果坐在了別人的孩子身上，孩子當場死亡。這種情況都不犯戒。但坐下時應該仔細觀察床上，不仔細觀察就犯突吉羅罪。第四，如果比丘不知道、沒有見到、沒有獲得超人的空性之法，卻自稱『我已獲得如此境界』。

【English Translation】 English version: Not committing a grave offense of stealing because of death. If digging a fire pit intending to kill someone, and a person dies, it constitutes a grave offense. If a non-human or animal dies, it constitutes a grave offense of stealing, and other situations constitute an offense of degradation. All expedient means of killing should be understood in this way. If digging a pit to harm non-humans, and a non-human dies, it constitutes a grave offense of stealing; if a human or animal dies, it constitutes an offense of expiation. If digging a pit to harm animals, and an animal dies, it constitutes an offense of degradation; if a human or non-human dies, it constitutes an offense of expiation. If the pit is not targeted, intending to harm all lives, and a person dies, it constitutes a grave offense; if a non-human dies, it constitutes an offense of stealing; if an animal dies, it constitutes an offense of degradation; if none die, it constitutes an offense of expiation. If a being resembling a human, referring to a fetus that has just acquired the physical and life faculties, but whose faculties are not yet complete, is called a 'human-like being'. If, in order to kill the mother, the fetus is aborted, and the mother dies, it constitutes a grave offense; if the fetus dies, it constitutes a grave offense of stealing; if both die, it constitutes a grave offense; if neither dies, it constitutes a grave offense of stealing. If, in order to kill the fetus, the fetus dies, it constitutes a grave offense; if the mother dies, it constitutes a grave offense of stealing; if both die, it constitutes a grave offense; if neither dies, it constitutes a grave offense of stealing. There are two ways to obtain a knife: either obtaining it oneself or sending someone to obtain it. There are three objects of praising death: a person with evil precepts, a virtuous person or a ghost-person, and a sick person. A person with the twelve evil observances is called a person with evil precepts. If a Bhikkhu says to a person with evil precepts: 'Why do you continue to live in this world? It is better to die sooner than to do evil.' If a Bhikkhu says to a virtuous person of the seven assemblies who upholds good precepts: 'You uphold good precepts, and after death you will be reborn in heaven. Why don't you kill yourself?' If a Bhikkhu says to a ghost-person: 'Why can you endure such suffering? Why don't you end your life?' If the other person dies because of the praise of death, the Bhikkhu commits a grave offense. If the death is not caused by the praise of death, it constitutes a grave offense of stealing. If a person disguises themselves as a non-human and causes the other person's death, it constitutes an offense of expiation. If a non-human disguises themselves as a human and causes the other person's death, it constitutes a grave offense of stealing. If it is intended to annoy the other person rather than to kill them, but the other person dies as a result, it constitutes a grave offense of stealing. Preparing the tools for killing, but the action has not yet begun, or the action has begun but has not yet reached the target, constitutes a minor offense of stealing. Reaching the target and beating but not causing death constitutes a grave offense of stealing. Instigating death, sending a messenger to convey information that leads to the other person's death, constitutes a grave offense of stealing. Because the intention has been decided, the precepts of killing and stealing, whether done oneself or instigated by others, constitute grave offenses. The remaining two precepts, committing them oneself constitutes a grave offense, but instigating others to commit them does not constitute a grave offense. Generally, if it is not done intentionally, it does not constitute an offense. For example, if Kālodāyin enters a householder's residence and does not carefully observe the bed before sitting down, and as a result sits on someone else's child, and the child dies on the spot, this does not constitute an offense. However, one should carefully observe the bed before sitting down; failing to do so constitutes an offense of expiation. Fourth, if a Bhikkhu does not know, has not seen, and has not attained the superhuman Dharma of emptiness, but claims 'I have attained such a state'.

乃至增上慢　若比丘不知不見空無過人法自言我得如是見乃至除增上慢。佛在維耶離。諸比丘在婆求河上夏安居。時世饑饉。乞食難得。為利養故自相稱說。於過人法中未得言得。因是結戒。四果四向四禪四空安般不凈觀等名過人法。邪不得不見未觸不證名不知也。不見四諦名見也。出於凡俗名為過人。過人法示得言得。他人解者犯重。不解者重偷。方便欲言欲說輕偷。說竟犯重。若言天龍八部來至我所更相問答。不實者犯重。若言我于戒淫慾不起。不實者重偷。不解者突。乃至言旋風土鬼來至我所。不實者解亦犯重偷。不解突。向非人畜生不解突。解重偷。教他忘語突。若語他令說已得道。前人受語犯重。不受語重偷。前人受初語時突。向他說犯墮。若問答不問者。謂或有人檢校。或不檢校為求清凈故。便自實言。我不知言知空誑忘語耳。聖果是增法。若得四念處上至有頂法。雖求得果果相已現。知見分明。便自謂得增上聖果。以此高物故名增上慢也。雖所言不實而言意不空。意不空故不犯重也。如目連取入定相不取出定相。自言。無所有定中間阿修羅樂音隨心想說。如是等比皆不犯也。犯一一法者。四重中趣犯一法也。如前備亦如是者如本末受具戒時。不與共事犯竟。不共亦如是。四事竟。

十三僧殘法　

【現代漢語翻譯】現代漢語譯本乃至增上慢（未證得高深境界卻自以為證得的傲慢）——如果比丘不知不見超過常人的法，卻自稱『我已獲得如此見解』，乃至去除增上慢。佛陀在維耶離（地名）。諸位比丘在婆求河（地名）邊上結夏安居。當時世道饑荒，乞食難以獲得，爲了獲得利養，互相吹噓，對於超過常人的法，未曾獲得卻說已獲得。因此結戒。四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）、四向（趨向四果的修行階段）、四禪（色界四禪）、四空（四空定）、安般（安那般那，即數息觀）、不凈觀等，都稱為超過常人的法。以邪見而不得見，未曾接觸而未證得，這叫做『不知』。不見四諦（苦、集、滅、道）叫做『見』。超出凡夫俗子，稱為『過人』。對於超過常人的法，假裝說已獲得，如果他人理解了，就犯重罪。不理解的，犯重偷蘭罪。方便想要說，想要表達，犯輕偷蘭罪。說完之後，犯重罪。如果說天龍八部來到我這裡，互相問答，不真實的，犯重罪。如果說我對戒淫慾不起心，不真實的，犯重偷蘭罪。不理解的，犯突吉羅罪。乃至說旋風、土地神來到我這裡，不真實的，理解了也犯重偷蘭罪，不理解的，犯突吉羅罪。向非人、畜生說，不理解的，犯突吉羅罪，理解的，犯重偷蘭罪。教他人忘記所說的話，犯突吉羅罪。如果告訴他人，讓他人說自己已經得道，前面的人接受了這話，犯重罪，不接受這話，犯重偷蘭罪。前面的人接受最初的話時，犯突吉羅罪。向他說，犯墮罪。如果問答，沒有被詢問的人，因為或許有人檢查，或許沒有人檢查，爲了求得清凈的緣故，便自己如實地說：『我不知卻說知，空話、謊話、忘語罷了。』聖果是增上法。如果獲得四念處，向上直到有頂天之法，雖然求得果位，果位的相狀已經顯現，知見分明，便自認為獲得了增上聖果。因為以此高估自己，所以叫做增上慢。雖然所說不真實，但意念不虛空，意念不虛空，所以不犯重罪。比如目連（佛陀弟子）取入定之相，不取出定之相，自稱：『無所有定、中間定，阿修羅（一種神）的樂音，隨心所想而說。』像這樣等等，都不犯戒。犯一一法的人，在四重戒中趣向犯一法。如前面所準備的也像這樣，如最初和最後受具足戒時，不與犯戒者共同行事，犯戒完畢，不共同行事也像這樣。四件事完畢。

十三僧殘法

【English Translation】 English version Even to the point of increased arrogance (thinking one has attained profound states when one has not) - If a Bhikshu (monk) does not know or see the Dharma (teachings) that surpasses ordinary people, yet claims, 'I have attained such insight,' even to the point of eliminating increased arrogance. The Buddha was in Vaishali (place name). The Bhikshus were dwelling during the rainy season retreat on the banks of the Bhaga River (place name). At that time, there was a famine, and it was difficult to obtain alms. For the sake of gain and offerings, they boasted to each other, claiming to have attained Dharma that surpasses ordinary people, even though they had not. Therefore, precepts were established. The Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat), the Four Paths (stages of practice leading to the Four Fruits), the Four Dhyanas (meditative states in the Form Realm), the Four Formless Realms (meditative states in the Formless Realm), Anapana (mindfulness of breathing), Impurity Contemplation, etc., are all called Dharma that surpasses ordinary people. To not see due to wrong views, to not attain due to not having experienced, is called 'not knowing.' Not seeing the Four Noble Truths (suffering, origin, cessation, path) is called 'seeing.' To transcend ordinary people is called 'surpassing ordinary people.' To falsely claim to have attained Dharma that surpasses ordinary people, if others understand, it is a grave offense. If they do not understand, it is a grave Thullaccaya offense. Intending to speak, intending to express, is a minor Thullaccaya offense. After speaking, it is a grave offense. If one says that Devas (gods), Nagas (dragons), and the Eight Classes of beings come to me and engage in mutual questioning and answering, and it is not true, it is a grave offense. If one says that one does not have lustful thoughts, and it is not true, it is a grave Thullaccaya offense. If one does not understand, it is a Dukkata offense. Even to the point of saying that whirlwinds or earth spirits come to me, if it is not true, understanding it is also a grave Thullaccaya offense, not understanding it is a Dukkata offense. Speaking to non-humans or animals, if they do not understand, it is a Dukkata offense; if they understand, it is a grave Thullaccaya offense. Teaching others to forget what was said is a Dukkata offense. If one tells another to say that they have attained the Path, and the other person accepts this statement, it is a grave offense; if they do not accept this statement, it is a grave Thullaccaya offense. When the other person accepts the initial statement, it is a Dukkata offense. Speaking to them, it is a Patayantika offense. If there is questioning and answering, and the person was not asked, because perhaps someone is investigating, or perhaps no one is investigating, for the sake of seeking purity, one truthfully says, 'I did not know, but I said I knew; it was empty talk, lies, and forgetfulness.' The Holy Fruit is an increasing Dharma. If one attains the Four Foundations of Mindfulness, up to the Dharma of the Peak of Existence, although one seeks to attain the fruit, the characteristics of the fruit have already appeared, and knowledge and vision are clear, one then thinks that one has attained the supreme Holy Fruit. Because of this overestimation of oneself, it is called increased arrogance. Although what is said is not true, the intention is not empty; because the intention is not empty, it is not a grave offense. For example, Maudgalyayana (a disciple of the Buddha) takes on the appearance of entering Samadhi (meditative state), but does not take on the appearance of emerging from Samadhi, and claims, 'The Realm of Nothingness, the Intermediate Realm, the music of the Asuras (a type of deity), I speak according to what I imagine.' Such comparisons are all not offenses. One who commits each and every offense, among the Four Root Offenses, tends towards committing one offense. As prepared before, it is also like this, as at the beginning and end of receiving the full precepts, not associating with the offender, after the offense is committed, not associating is also like this. The four matters are completed.

Thirteen Sanghadisesa Offenses

僧伽婆尸沙。僧伽有二義。一曰穢濁。二曰優惱犯重也。四法如墮淤泥。如墜糞坑。故言穢濁。自惟罪深心常愁怖。故言優惱。已此惡名名四重也。婆尸沙殘也。四重為惡根。十三為枝葉。將推其所由。以本自枝故名僧伽殘。殘者沙也。有餘之謂也。犯四重法則戒體悉穢。無復余凈。故自說邪絕凈眾名為無殘。十三事戒不悉污。改過自洗還得清凈。故名有殘。殘由重生。今當分別。前五殘從淫生。作房二殘從盜生。二䛴從忘語生。后四殘從殺生。生以類相生也。凡作四重未成。有二種偷。欲作為輕。已作為重。已成通名波羅夷。無復偷僧殘之名。本為四重。亦無突吉羅名。僧殘偷蘭遮亦如是。從僧殘至眾學。多因六群比丘制。闡怒加留陀夷多欲。后得羅漢。像師兩宿多癡。後生龍中。難陀婆難陀多顛。後生天上。夫無因而制物或怨怒。有由而起莫不信悅。故待其先犯。然後結戒也。

第一齣不凈　從初至四。因加留陀夷犯惡故結戒也。有三種犯殘。一發心欲出。二身動。三精出。又三種犯。一為受樂。二為治病。三為自誡。或以受色或不受色發心身動精出悉犯殘。或虛空中發心身動精出亦犯殘。為出故而動身而不出重偷。動以取樂而不為出輕偷。若搔按小行處。發心身動精出犯殘。內受色者內身也。內不受色外

【現代漢語翻譯】現代漢語譯本：僧伽婆尸沙（Sanghavasesa，僧團殘罪）：僧伽（Sangha，僧團）有兩種含義。一是『穢濁』，二是『憂惱』，指觸犯重罪。四法就像墮入淤泥，如同掉進糞坑，所以說是『穢濁』。自己認為罪孽深重，內心常常愁苦怖畏，所以說是『憂惱』。已經用這種惡名來稱呼四重罪了。婆尸沙（Vasesa）是『殘』的意思。四重罪是惡的根本，十三事是枝葉。將要推究它的由來，因為根本來自枝葉，所以名叫僧伽殘。『殘』就是『沙』的意思，是『有餘』的意思。觸犯四重罪，戒體全部污穢，沒有剩餘的清凈，所以自稱邪惡，斷絕清凈的僧眾，名叫『無殘』。十三事戒律沒有全部污染，改正過錯，自我洗滌，還能得到清凈，所以名叫『有殘』。『殘』由重生而來。現在應當分別說明。前面的五殘罪從淫慾產生，建造房屋的二殘罪從盜竊產生，兩種妄語罪從忘記說話產生，後面的四殘罪從殺生產生，都是以類別互相產生。凡是犯四重罪未遂，有兩種偷盜。想要作為是輕罪，已經作為是重罪。已經完成的都通稱為波羅夷（Parajika，斷頭罪），沒有剩餘的偷盜僧殘罪的名稱。原本是四重罪，也沒有突吉羅（Dukkata，惡作罪）的名稱。僧殘罪、偷蘭遮罪（Thullaccaya，粗罪）也是這樣。從僧殘罪到眾學法，大多因為六群比丘制定。闡怒（Channa）和加留陀夷（Kaludayi）貪慾很多，後來得到阿羅漢果位。像師（Elephant trainer）和兩宿（Two nights）愚癡很多，後來轉生到龍中。難陀（Nanda）和婆難陀（Upananda）很多顛倒行為，後來轉生到天上。大凡沒有原因而制定事物，或許是怨恨憤怒，有原因而興起，沒有不信服喜悅的。所以等待他們先犯戒，然後才結戒。第一齣不凈：從最初到第四條。因為加留陀夷犯惡行，所以結戒。有三種犯殘罪的情況：一是發心想要出精，二是身體動，三是精液流出。又有三種犯戒的情況：一是爲了享受快樂，二是爲了治療疾病，三是爲了自我警戒。或者因為感受色慾，或者不感受色慾，發心、身體動、精液流出，都犯殘罪。或者在虛空中發心、身體動、精液流出，也犯殘罪。爲了出精的緣故而動身體，但是沒有出精，犯重偷蘭遮罪。動身體是爲了取樂，而不是爲了出精，犯輕偷蘭遮罪。如果搔抓按壓小行處，發心、身體動、精液流出，犯殘罪。『內受色者』，指自身內部。『內不受色』，指自身外部。

【English Translation】 English version: Sanghavasesa (Sanghavasesa, remaining offenses requiring a meeting of the Sangha): Sangha (Sangha, the monastic community) has two meanings. One is 'defiled' or 'impure,' and the other is 'distressed,' referring to committing a grave offense. The four offenses are like falling into mud or a cesspool, hence the term 'defiled.' One who considers their sins to be deep and constantly feels sorrow and fear is said to be 'distressed.' This evil name is already used to refer to the four major offenses. Vasesa means 'remaining.' The four major offenses are the root of evil, and the thirteen offenses are the branches and leaves. We must investigate its origin, because the root comes from the branches, hence the name Sanghavasesa. 'Remaining' means 'residue,' which implies 'something left over.' Committing the four major offenses completely defiles the monastic vows, leaving no purity remaining. Therefore, one who declares themselves evil and cuts off the pure Sangha is called 'without residue.' The thirteen offenses do not completely defile the vows; correcting the mistakes and cleansing oneself can restore purity, hence the name 'with residue.' 'Residue' comes from rebirth. Now we should explain them separately. The first five Sanghavasesa offenses arise from lust, the two offenses related to building a dwelling arise from theft, the two offenses related to false speech arise from forgetfulness, and the last four offenses arise from killing. They arise from similar categories. Whenever one attempts to commit one of the four major offenses but fails, there are two types of stealing. Intending to act is a minor offense, while having acted is a major offense. Once completed, it is generally called Parajika (Parajika, defeat), and there is no remaining name of stealing a Sanghavasesa offense. Originally, it was a Parajika offense, and there is no Dukkata (Dukkata, wrong-doing) offense either. The Sanghavasesa offense and the Thullaccaya (Thullaccaya, grave offense) are the same. From the Sanghavasesa offenses to the Sekhiya rules, most were established because of the group-of-six monks. Channa and Kaludayi had much greed and later attained Arhatship. The elephant trainer and the two-night stay were very foolish and were later reborn as dragons. Nanda and Upananda had many inverted behaviors and were later reborn in the heavens. Generally, establishing things without a reason may be due to resentment and anger, but things that arise with a reason are believed and rejoiced in. Therefore, we wait for them to commit an offense first, and then establish the precepts. The first emission of impurity: From the first to the fourth rule. The precept was established because Kaludayi committed an evil act. There are three situations of committing a Sanghavasesa offense: first, intending to emit semen; second, the body moves; and third, semen is emitted. There are also three situations of committing an offense: first, for the sake of enjoying pleasure; second, for the sake of curing illness; and third, for self-admonishment. Whether experiencing sensual pleasure or not, intending, moving the body, and emitting semen all constitute a Sanghavasesa offense. Or, intending in empty space, moving the body, and emitting semen also constitute a Sanghavasesa offense. Moving the body for the sake of emitting semen, but not emitting semen, constitutes a serious Thullaccaya offense. Moving the body for pleasure, not for the sake of emitting semen, constitutes a minor Thullaccaya offense. If scratching or pressing the genitals, intending, moving the body, and emitting semen constitute a Sanghavasesa offense. 'Experiencing sensual pleasure internally' refers to one's own body. 'Not experiencing sensual pleasure internally' refers to outside oneself.

物等也。凡為出精方便欲作輕偷　已作未成重偷。出已犯殘。無復偷名。余戒亦如是為爾。未成而止重偷。弄而不為出。出者犯殘。不出而止輕偷。若炙疥摩觸。或行時兩髀相摩。或衣觸。或騎乘。或車上自動出不犯。或見好危。或不見意想出不犯。教人出精突。云受他欲重偷。欲令精出。出者犯殘。僧殘邊重偷蘭四人懺輕者。對手佛在舍衛國。

第二　若捉髮乃至摩著細滑。凡有九種犯。上摩下摩。若捉若抱。若牽若推。若舉若下。按隱處欲心九種摩觸。無衣女人犯殘。含衣重偷。向時輕偷。女欲盛九種摩觸。無衣比丘有衣比丘。比丘欲心愛樂亦如是。云小女亦爾。細滑同故。若女人所男想黃門想二想摩著細滑亦犯殘。合肉發扴齒捉著滑細亦犯殘。捉雖肉發扴不觸細滑重偷。若欲行欲故捉男黃門二根重偷。為欲受色受觸樂故捉突。都無慾心無犯。上九種著細滑人女邊犯殘。非人女邊重偷。畜生女邊突。若觸細滑人女邊偷。非人女突。若母姊妹女觸身無犯。若救水火刀杖惡蟲惡鬼諸難。若高處墮無染心捉。無犯也。

第三　惡口語既不得觸樂欲。縱口以暢意也。如少男女淫慾盛故墮二篇事具說。惡語有九種犯。贊毀乞愿問反問辨教罵。若比丘向女人以九種贊毀三處。一一語解者犯殘。不解重偷。向時輕偷

【現代漢語翻譯】現代漢語譯本物等也是如此。凡是爲了射精而方便，想要進行輕微的偷盜行為，已經開始但尚未完成的，屬於重偷罪。一旦精液射出，則犯僧殘罪。之後便不再有偷盜的罪名。其他的戒律也與此類似。爲了達到目的而做，但未完成就停止的，屬於重偷罪。玩弄但不射出，射出則犯僧殘罪。不射出而停止的，屬於輕偷罪。如果是因為炙烤疥瘡、摩擦身體，或者行走時兩腿內側互相摩擦，或者衣服觸碰，或者騎乘，或者在車上自動射精，則不犯戒。或者看到美好的事物而心生危險，或者沒有看到但意念中想像而射精，也不犯戒。教唆他人射精，聲稱接受對方的性慾，屬於重偷罪。想要讓精液射出，射出則犯僧殘罪。僧殘罪比重偷罪和偷蘭罪輕，四人即可懺悔。以上是關於與女性發生性行為時射精的情況，佛陀在舍衛國宣講此戒。

第二，如果抓頭髮乃至摩擦細滑之處，總共有九種犯戒情況。向上摩擦、向下摩擦，或者抓、或者抱，或者拉、或者推，或者舉起、或者放下，按壓隱秘之處，因為欲心而進行這九種摩擦，如果對象是無衣的女人，則犯僧殘罪；如果隔著衣服，則犯重偷罪；只是接觸了一下，則犯輕偷罪。女人性慾旺盛時，進行這九種摩擦，無論是無衣的比丘還是有衣的比丘，比丘因為欲心而愛樂，情況也是如此。即使是小女孩也一樣，因為細滑之處相同。如果對象是女人，但比丘生起男人想或者黃門想，這兩種想法下摩擦細滑之處，也犯僧殘罪。如果抓頭髮、接觸牙齒，接觸到光滑細嫩之處，也犯僧殘罪。如果只是抓頭髮，沒有接觸到光滑細嫩之處，則犯重偷罪。如果爲了行淫而抓男人或者黃門的二根，則犯重偷罪。如果爲了感受色、感受觸樂而抓，但完全沒有欲心，則不犯戒。以上九種摩擦細滑之處，如果對象是人女，則犯僧殘罪；如果對象是非人女，則犯重偷罪；如果對象是畜生女，則犯突吉羅罪。如果只是接觸到人女的細滑之處，則犯偷蘭罪；如果對象是非人女，則犯突吉羅罪。如果是母親、姐妹等女性，接觸身體則不犯戒。如果是爲了救助水災、火災、刀杖、惡蟲、惡鬼等災難，或者從高處墜落，沒有染污之心而抓扶，則不犯戒。

第三，惡口語是指既不能享受觸樂，又放縱口舌以暢快心意。如同少男少女淫慾旺盛而墮入二篇罪，具體情況已在之前詳細說明。惡語有九種犯戒情況：讚歎、詆譭、乞求、願望、詢問、反問、辯論、教導、謾罵。如果比丘對比丘尼以這九種方式讚歎或詆譭三處（指女性的性器官），每一種言語對方都能理解，則犯僧殘罪；如果對方不理解，則犯重偷罪；只是說了，但沒有持續下去，則犯輕偷罪。

【English Translation】 English version The same applies to objects and so on. Whenever one intends to ejaculate and attempts a minor theft, if the act has begun but is not completed, it constitutes a sanghavasesa (重偷, serious offense). Once ejaculation occurs, it is a sanghadisesa (僧殘, formal meeting of the Sangha). After that, there is no longer the offense of theft. Other precepts are similar. If one acts with the intention but stops before completion, it is a thullaccaya (重偷, serious offense). If one plays around without ejaculating, ejaculation results in a sanghadisesa (僧殘, formal meeting of the Sangha). Stopping without ejaculating is a thullaccaya (輕偷, minor offense). If it is due to cauterizing scabies, rubbing the body, or the inner thighs rubbing together while walking, or clothing touching, or riding, or involuntary ejaculation on a vehicle, there is no offense. Or if one sees something beautiful and feels endangered, or if one does not see but imagines and ejaculates, there is no offense. Instructing others to ejaculate, claiming to accept their desire, is a thullaccaya (重偷, serious offense). Wanting to cause ejaculation, ejaculation results in a sanghadisesa (僧殘, formal meeting of the Sangha). A sanghadisesa (僧殘, formal meeting of the Sangha) is lighter than a thullaccaya (重偷, serious offense) and a steyya (偷蘭, theft), and can be confessed by four people. This concerns ejaculation during sexual activity with a woman. The Buddha taught this precept in Savatthi (舍衛國).

Second, if one touches hair or even rubs smooth areas, there are nine types of offenses. Rubbing upwards, rubbing downwards, or grabbing, or embracing, or pulling, or pushing, or lifting, or lowering, pressing on hidden places, these nine types of touching due to lustful intent, if the object is a naked woman, it is a sanghadisesa (僧殘, formal meeting of the Sangha); if it is through clothing, it is a thullaccaya (重偷, serious offense); if it is just a touch, it is a thullaccaya (輕偷, minor offense). When a woman is sexually aroused and these nine types of touching occur, whether it is a naked bhikkhu (比丘, monk) or a clothed bhikkhu (比丘, monk), if the bhikkhu (比丘, monk) feels lustful and enjoys it, the situation is the same. Even with a young girl, it is the same because the smooth areas are the same. If the object is a woman, but the bhikkhu (比丘, monk) has the thought of a man or a eunuch, rubbing smooth areas with these two thoughts is also a sanghadisesa (僧殘, formal meeting of the Sangha). If one grabs hair, touches teeth, and touches smooth and tender areas, it is also a sanghadisesa (僧殘, formal meeting of the Sangha). If one only grabs hair without touching smooth and tender areas, it is a thullaccaya (重偷, serious offense). If one grabs the two roots of a man or a eunuch with the intention of engaging in sexual activity, it is a thullaccaya (重偷, serious offense). If one grabs with the intention of experiencing form, feeling, and pleasure, but has no lustful intent, there is no offense. The above nine types of touching smooth areas, if the object is a human woman, it is a sanghadisesa (僧殘, formal meeting of the Sangha); if the object is a non-human woman, it is a thullaccaya (重偷, serious offense); if the object is an animal woman, it is a dukkhata (突吉羅, minor offense). If one only touches the smooth areas of a human woman, it is a steyya (偷蘭, theft); if the object is a non-human woman, it is a dukkhata (突吉羅, minor offense). If it is a mother, sister, or other female relative, touching the body is not an offense. If it is to rescue from water, fire, weapons, evil insects, evil ghosts, or other disasters, or from falling from a high place, and one grabs without defilement, there is no offense.

Third, abusive speech refers to not being able to enjoy tactile pleasure and also indulging the tongue to satisfy one's mind. Just like young boys and girls falling into the two pattimokkha (篇, sections of monastic rules) due to strong sexual desire, the details have been explained previously. There are nine types of offenses related to abusive speech: praising, criticizing, begging, wishing, asking, questioning back, arguing, teaching, and scolding. If a bhikkhu (比丘, monk) praises or criticizes a bhikkhuni (比丘尼, nun) in these nine ways in three places (referring to the female sexual organs), and each word is understood by the other party, it is a sanghadisesa (僧殘, formal meeting of the Sangha); if the other party does not understand, it is a thullaccaya (重偷, serious offense); if it is just said but not continued, it is a thullaccaya (輕偷, minor offense).

。若女自以九事贊毀三處。比丘隨順其心少多語出。一一語中犯殘。細罵者胡本言相惱。粗罵者如白衣語。若比丘女人所女相男相黃門相二根想。惡口語皆犯殘。女人解語意比丘犯殘。若少癡聾不解重偷。非人及男黃門二根解重偷。不解者突。畜生男女解不解悉突。云發一惡言于眾多女人中得眾多罪也。

第四　欲供養己身嗟言。以身供養。供養中最最上最。如一切供養所不能及。若言能以身行欲供養我等持戒梵行人者。是第一供養。九種嘆中一一犯殘。若言能以身行欲供養。我等不大持戒行梵行人者。是第一供養。九種嘆中一一犯殘。若言不以身行欲供養我等持戒行梵行人。是第供養。九種嘆中一一語犯重偷。其人恐犯殘。故作斯語也。比尼云前女若解亦犯殘也。不以身者意實以身為言。女作非女想欲者犯殘。非女女想重偷。若人女邊犯殘。非人女邊偷。非人女邊突。直言以身供養。我言示辨重偷。將嘆或言未成輕偷也。

第五媒嫁　加羅比丘聽明利根。未出家時常為人斷疑。媒通男女。出家之後猶故不捨。因是結戒。雖不自行而過亦眾多。一多欲當事自妨正業。二令人忿惱毀滅佛法。三長他欲惡增其生死故。出家之人所不應為女人有十四種守護。父母兄弟姊妹守護。舅姑親理護。姓護自護法護天護。

【現代漢語翻譯】現代漢語譯本：如果一個女人用九種方式讚美或詆譭三個地方（指女性的三個私密部位），比丘如果順應她的心意，稍微說出一些話，每一句話都構成僧殘罪。『細罵』，胡本中說是『相惱』，『粗罵』就像世俗人說的話。如果比丘對女人、似女非女的男人、黃門（太監）、具有男女兩性特徵的人產生性方面的想法，並說出惡語，都構成僧殘罪。如果女人理解了這些話的意思，比丘就犯僧殘罪。如果對方是輕度癡呆或耳聾，不理解這些話，則犯重罪（重偷蘭）。如果對方是非人、男人、黃門或具有男女兩性特徵的人，理解了這些話，則犯重罪（重偷蘭），不理解則犯突吉羅罪。如果對象是畜生，無論其是否理解，都犯突吉羅罪。是否因為說一句惡語而對眾多女人犯下眾多罪行呢？

第四，以身體供養自己，並讚歎說：『以身體供養是最殊勝的供養，是任何其他供養都無法比擬的。』如果說：『能夠以身體進行性行為來供養我們這些持戒清凈的比丘，這是第一等的供養。』九種讚歎中的每一種都構成僧殘罪。如果說：『能夠以身體進行性行為來供養我們這些不太持戒清凈的比丘，這是第一等的供養。』九種讚歎中的每一種都構成僧殘罪。如果說：『不以身體進行性行為來供養我們這些持戒清凈的比丘，這是第X等的供養。』九種讚歎中的每一句話都構成重罪（重偷蘭）。之所以這樣說，是因為那個人害怕犯僧殘罪。比尼中說，如果前面的女人理解了這些話，也犯僧殘罪。』不以身體』的意思實際上是以身體，但口頭上卻說不是。如果女人作非女之想而行淫慾，犯僧殘罪；如果作非女之女想，則犯重罪（重偷蘭）。如果對象是人，則犯僧殘罪；如果對象是非人，則犯重罪（重偷蘭）；如果對象是非人，則犯突吉羅罪。直接說『以身體供養』，如果我表達清楚，則犯重罪（重偷蘭）；如果只是讚歎或話未說完，則犯輕罪（輕偷蘭）。

第五，媒嫁。加羅（Kala）比丘聽聞敏銳，根器聰利。未出家時，經常為人排憂解難，撮合男女。出家之後，仍然不改舊習。因此結戒。即使不親自去做，但過失也很多：一是貪慾過多，會妨礙自己的修行；二是會令人忿怒，毀滅佛法；三是增長他人的貪慾惡念，增加其生死輪迴。出家之人不應該做媒。女人有十四種守護：父母守護、兄弟守護、姐妹守護、舅姑守護、親戚守護、姓氏守護、自己守護、佛法守護、天神守護。

【English Translation】 English version: If a woman praises or disparages three places (referring to the three private parts of a woman) in nine ways, and a Bhikkhu, complying with her wishes, utters even a few words, each word constitutes a Sanghavasesa offense. 'Subtle abuse' is referred to as 'annoyance' in the Hu text, while 'coarse abuse' is like the speech of laypeople. If a Bhikkhu has sexual thoughts about a woman, a man resembling a woman, a eunuch (hermaphrodite), or someone with both male and female characteristics, and utters abusive words, all constitute Sanghavasesa offenses. If the woman understands the meaning of these words, the Bhikkhu commits a Sanghavasesa offense. If the other party is mildly demented or deaf and does not understand these words, a grave offense (Sthulatyaya) is committed. If the other party is a non-human, a man, a eunuch, or someone with both male and female characteristics, understanding the words leads to a grave offense (Sthulatyaya), while not understanding leads to a Dukkata offense. If the object is an animal, whether it understands or not, a Dukkata offense is committed. Does uttering one abusive word result in committing numerous offenses against many women?

Fourth, offering oneself with the body and praising it, saying: 'Offering with the body is the most supreme offering, unmatched by any other offering.' If one says: 'Being able to offer us, the pure Bhikkhus who uphold the precepts, with sexual acts is the foremost offering,' each of the nine praises constitutes a Sanghavasesa offense. If one says: 'Being able to offer us, the Bhikkhus who do not strictly uphold the precepts, with sexual acts is the foremost offering,' each of the nine praises constitutes a Sanghavasesa offense. If one says: 'Not offering us, the pure Bhikkhus who uphold the precepts, with sexual acts is the Xth offering,' each word of the nine praises constitutes a grave offense (Sthulatyaya). The reason for saying this is that the person fears committing a Sanghavasesa offense. The Vinaya states that if the woman in question understands these words, she also commits a Sanghavasesa offense. 'Not offering with the body' actually means offering with the body, but verbally denying it. If a woman thinks of herself as a non-woman and engages in sexual desire, she commits a Sanghavasesa offense; if she thinks of herself as a woman when she is not, she commits a grave offense (Sthulatyaya). If the object is a human, a Sanghavasesa offense is committed; if the object is a non-human, a grave offense (Sthulatyaya) is committed; if the object is a non-human, a Dukkata offense is committed. Directly saying 'offering with the body,' if I express it clearly, constitutes a grave offense (Sthulatyaya); if it is merely praise or the words are unfinished, a minor offense (Dukkata) is committed.

Fifth, matchmaking. Bhikkhu Kala (Kala), with sharp hearing and keen faculties, often resolved doubts and mediated between men and women before becoming a monk. After ordination, he did not abandon his old habits, leading to the establishment of this precept. Even without personally engaging in it, the faults are numerous: first, excessive desire hinders one's own practice; second, it causes anger and destroys the Dharma; third, it increases others' desires and prolongs their cycle of birth and death. A renunciant should not engage in matchmaking. Women have fourteen kinds of protection: protection by parents, protection by brothers, protection by sisters, protection by maternal uncles and aunts, protection by relatives, protection by clan, self-protection, protection by the Dharma, and protection by deities.

或持男家意至女家。或持女家意至男家。隨初受語處名主人。或自受主人語。或從使受。或從使使受或自語彼。或使語彼。或使使語彼。或自還報主人。或使使還報。三種語彼。三種還報時一一重偷。悉未犯僧殘。又云。三種受語時輕偷。凡媒通男女。要彼男女交會時乃犯僧殘。已未會重偷。方便將媒輕偷。媒二男非殘。已交會重偷。未會突。若父母惰雖和合如始犯重偷。方便和合輕偷。以相瞋故犯偷。若無瞋共要永斷還和合犯殘。若姊妹等親直可犯突。作方便說應不應輕偷。便欲和合輕偷。有七種婦。三種根本婦。一二親以水澆夫手手授與之。財貨嫁取。三伐國得之。若天違之未與手書。還為和合重偷。若與手書婦直都絕還令和合犯僧殘。餘四種。一自來得。二以衣食得。三生合得。四暫得。非根本得。故去住自任婦。若一都絕不須手書。所以別也。為和合故犯僧殘。未絕和之重偷。受賤人語語貴人還報賤人重偷者。一以錯故。二以貧賤終無成事。若受他語解畜旨還報僧殘。僧殘者明交會時也。不解畜旨不犯。不犯者如言共供養三寶比也。受畜旨不受語重偷。貨錢為令成犯輕偷。

第六無主自作大房　阿毗羅比丘自作高廣大房。乞求非一。居士所謙。佛已多欲損法。多榮妨學。又外妨難致患非一。因此結戒。

【現代漢語翻譯】現代漢語譯本：或者拿著男方家的意思到女方家，或者拿著女方家的意思到男方家。最初接受話語的地方稱為主人。或者自己接受主人的話語，或者通過使者接受，或者通過使者的使者接受。或者自己對對方說，或者讓使者對對方說，或者讓使者的使者對對方說。或者自己回報主人，或者讓使者回報。這三種對對方說，三種回報的時候，每一次都構成重偷罪。如果還沒有犯僧殘罪。又說，三種接受話語的時候構成輕偷罪。凡是媒合男女，要男女交合的時候才犯僧殘罪。已經開始但尚未交合構成重偷罪，用方便法媒合構成輕偷罪。媒合兩個男人不構成僧殘罪，已經交合構成重偷罪，未交合構成突吉羅罪。如果父母懈怠，即使和合也如同最初犯重偷罪，用方便法和合構成輕偷罪。因為互相嗔恨的緣故犯偷罪。如果沒有嗔恨，共同約定永遠斷絕關係，之後又和合，犯僧殘罪。如果是姐妹等親屬，直接可以犯突吉羅罪。用方便法說應不應該，構成輕偷罪。想要和合，構成輕偷罪。有七種妻子。三種是根本妻子：第一種是父母親用水澆丈夫的手，然後把女兒交給他的；第二種是用財物嫁娶的；第三種是從戰爭中獲得的。如果天意違背，沒有給手書，還進行和合，構成重偷罪。如果給了手書，妻子關係完全斷絕，還令其和合，犯僧殘罪。其餘四種：第一種是自己來的；第二種是用衣食用物得到的；第三種是因生育結合的；第四種是暫時得到的。不是根本得到的，所以去留由妻子自己決定。如果完全斷絕關係，不需要手書，這是區別所在。爲了和合的緣故，犯僧殘罪。沒有斷絕關係就和合，構成重偷罪。接受話語告訴貴人並回報構成重偷罪的情況：第一種是因為錯誤；第二種是因為貧賤最終無法成事。如果接受別人的話語，理解畜生的意思並回報，構成僧殘罪。僧殘罪是指交合的時候。不理解畜生的意思不犯。不犯的情況比如說是共同供養三寶。接受畜生的意思，但不接受話語，構成重偷罪。爲了促成此事而花費錢財，構成輕偷罪。

第六無主自己建造大房屋：阿毗羅（Abhila）比丘自己建造高大寬廣的房屋，乞求的東西很多，居士們因此感到不滿，佛陀認為這是貪慾過多，損害佛法，貪圖榮華妨礙學習，而且對外容易招致災禍，因此制定戒律。

【English Translation】 English version: Or taking the man's intention to the woman's house, or taking the woman's intention to the man's house. The place where the words are first received is called the 'owner'. Either receiving the owner's words oneself, or receiving them through a messenger, or receiving them through the messenger's messenger. Either speaking to the other party oneself, or having a messenger speak to the other party, or having the messenger's messenger speak to the other party. Either reporting back to the owner oneself, or having the messenger report back. These three ways of speaking to the other party, and the three ways of reporting back, each constitute a 'heavy theft' (重偷, chóng tōu) offense. If not yet committing a Sanghavasesa (僧殘, sēng cán) offense. It is also said that the three times of receiving words constitute a 'light theft' (輕偷, qīng tōu) offense. Whenever mediating between a man and a woman, it is only when the man and woman have intercourse that a Sanghavasesa offense is committed. Having started but not yet having intercourse constitutes a 'heavy theft' offense, using expedient means to mediate constitutes a 'light theft' offense. Mediating between two men does not constitute a Sanghavasesa offense; having intercourse constitutes a 'heavy theft' offense, not having intercourse constitutes a Thullaccaya (突吉羅, tū jí luó) offense. If the parents are negligent, even if they unite, it is like initially committing a 'heavy theft' offense; using expedient means to unite constitutes a 'light theft' offense. Because of mutual hatred, a theft offense is committed. If there is no hatred, and they jointly agree to sever relations forever, and then reunite, a Sanghavasesa offense is committed. If it is a sister or other relative, a Thullaccaya offense can be directly committed. Using expedient means to say what should or should not be done constitutes a 'light theft' offense. Desiring to unite constitutes a 'light theft' offense. There are seven types of wives. Three are fundamental wives: the first is when the parents pour water on the husband's hand and hand over the daughter; the second is when marrying with wealth; the third is obtained from war. If the will of heaven is violated, and no written document (手書, shǒu shū) is given, and they still unite, a 'heavy theft' offense is committed. If a written document is given, and the wife relationship is completely severed, and they are still made to unite, a Sanghavasesa offense is committed. The remaining four types: the first is one who comes on her own; the second is obtained with clothing and food; the third is joined through procreation; the fourth is temporarily obtained. Not fundamentally obtained, so the wife is free to leave or stay. If the relationship is completely severed, no written document is needed, this is the distinction. For the sake of uniting, a Sanghavasesa offense is committed. Uniting without severing the relationship constitutes a 'heavy theft' offense.

Receiving words to tell a noble person and reporting back constitutes a 'heavy theft' offense in the following situations: the first is because of a mistake; the second is because of poverty and lowliness, ultimately nothing can be accomplished. If receiving another's words, understanding the meaning of animals (畜旨, chù zhǐ), and reporting back, a Sanghavasesa offense is committed. A Sanghavasesa offense refers to the time of intercourse. Not understanding the meaning of animals does not constitute an offense. Not committing an offense is like jointly making offerings to the Three Jewels (三寶, sān bǎo). Accepting the meaning of animals, but not accepting the words, constitutes a 'heavy theft' offense. Spending money to make it happen constitutes a 'light theft' offense.

Sixth: Building a large house without authorization: The Bhikkhu Abhila (阿毗羅, Ā pí luó) built a tall and wide house himself, asking for many things, which made the laypeople dissatisfied. The Buddha considered this to be excessive greed, harming the Dharma, coveting glory and hindering learning, and also easily causing disasters externally, therefore establishing precepts.

令如法如量。要三乞白眾。眾為作白四羯磨。然後得作也。過量不白二俱犯殘。量取內云僧地私地及自錢作皆犯。初論說平地時輕偷。雖小作不乞地犯殘也。難處妨處今悉分別。是舍四邊　一邊內有官地居士地外道地佛地比丘尼地及流水深地深坑大石大樹。是名妨處。妨彼自妨故。以後生難故亦名難處。此處作之二俱重偷。惡蛇惡龍蜈蚣百足諸毒蟲處。是名難處。後生難故。自妨妨彼亦名妨處。此處作之亦二俱重偷。是舍四邊。一歸內有蟻子死舉死。是名妨處。二俱妨后亦難起亦名處。是處作之二俱突。或教人作舍已舍。行了后不白過量難處妨處。或未成行還自成亦不如法罪悉如上。若僧地作房。房中間無一歸佛經行路。是亦妨處重偷。若私房后為白衣沙彌作屋。不白重偷為三寶作房。眾和便作不羯磨。為三寶作大乞地不犯。若難妨犯四人偷。買得先成舍。若受施不犯僧殘得突。是過量舍應還僧。不應買買犯突。還已聽懺悔。私房中作閣無犯。先已白故。若僧房中作當白僧。不白突。

第七有主為身作大房　闡陀比丘多知識故。給施所須助作房舍。便伐大樹輒作過量。大樹義林則處有威靈神樹多人所識。又得止息。失林樹已人既不識又失蔭源哉。共嫌㥽。由此故王龍蛇等能作患。害破梵行。毀三寶故。容四威儀

。云大者此總說房耳。不必是大也。若僧不與作羯磨。不檢挍僧犯突。因此結戒。唯有主為異耳。其餘悉如上無主中說。

第八以無根波羅夷法　陀標比丘。是六通羅漢。成就五德。不隨愛不隨瞋不隨癡不隨怖。知得不得時。為僧作分房人。慈地比丘。是下生故得最下房。慈地即夜已生恨心。明日復愚得粗食。如是再三。以此二事極大忿恨強令姊尼注訪。陀標云。與我通慈言我亦先知。佛以尼自言犯重。即與滅儐。佛問陀標。汝實爾不。答言。世尊自知。佛言。汝今不得作是語。汝憶念者便說。不憶念者便說。答言。我不憶念。世尊佛語諸比丘。汝等當記。陀標比丘不憶念。為陀標作憶念羯磨。令自憶念為犯不犯。一切比丘不得說其犯惡。此是守護羯磨。教已起入禪室。眾僧即以三事見聞疑。三事苦檢挍慈地。慈地首言。無所見聞疑。見聞疑事則為罪根。無三而謗。是名無根。無根而謗則犯僧殘。無殘而謗則犯墮法。無墮而謗突。作方便時輕。說不解重偷。聞信聞者得道人所聞也。聞不信者于不可信相瞋謗人聞也。不清凈似清凈者。犯淫名不清凈。不殺等似凈比也。如清凈似不清凈者。唯作毀禁方便不破戒也。

第九異分事中取片　慈地前以無根而謗。故姊儐身展常求謗緣。以肆忿參會于靈就山。逢見陀

標經行林中。時有二尼。過住問訊。問訊已坐息路側。陀標腳跌倒臥尼上。慈地見之即以為根。又于山下見群羊和合。復以羊事為根。異分者犯四重法也。犯此罪已眾不共事。分與眾別故名異分。其餘三滿是四事之片。三篇方便諸突吉通名似片。似片中有二種分別。眾學一篇名須臾片。將以心悔則除罪。不經時故名須臾。若以欲心與尼屏處倒臥其上。則是異分之片。今陀標屏突無心倒臥非故。無慾屏處及倒臥身上。突吉羅罪之輕。至片之極。假非其正片故名似片。凡謗者或取片。或取似片。陀標無正片故。是慈地取似片取及似為作罪根而謗。二俱犯殘也。

第十破僧緣事共諍　調遠為壞僧故執行五法。向新學比丘說言。有五法。所謂納衣乞食。一食露坐不食肉。汝等盡壽受行五法。疾得涅槃。不用八正。於五法邊說十四法。非法說法。法說非法。非法者五法。即非法。八正即是法說。言五法是法八正非法。律者胡本言調伏。調伏義者八正能伏三毒。故名為律。五法不能。則非律也。夫八正道向涅槃理。滿足故無殘。五法不足故是殘也。持八道非犯。說是犯。受五法是犯。說非犯。常所行是八道。非常所行是五法。八道是諸佛教也。五法然調達以八道為非。五法為是也。勤心方便受是惡緣。先欲破僧。僧三諫不止

【現代漢語翻譯】現代漢語譯本：在標經行林中，當時有兩位比丘尼，過來問候。問候完畢后，她們坐在路旁休息。陀標（Tuo Biao，人名）腳滑跌倒，壓在一位比丘尼身上。慈地（Ci Di，人名）見到后，就認為這是犯了根本罪。他又在山下見到一群羊交合，又以羊的交合之事作為罪根。異分者（Yi Fen Zhe，指犯了根本重罪而被僧團驅逐的人）觸犯了四重法（Si Chong Fa，指四種最嚴重的戒律）。犯了這種罪后，大眾不再與他共事，因為他與大眾分離，所以稱為異分。其餘三種情況，都是四事（Si Shi，指四種與性行為相關的罪行）的片段。三篇（San Pian，指三種戒律）和方便諸突吉（Fang Bian Zhu Tu Ji，指輕微的過失）統稱為相似的片段。相似的片段中有兩種分別：眾學一篇（Zhong Xue Yi Pian，指需要大眾一起學習的戒律）名為須臾片（Xu Yu Pian，指短暫的片段），如果真心懺悔，就可以消除罪過，因為時間很短，所以稱為須臾。如果以淫慾之心與比丘尼在隱蔽的地方倒臥其上，那就是異分的片段。現在陀標在隱蔽的地方無意中跌倒壓在比丘尼身上，並非故意，沒有淫慾之心，也沒有在隱蔽的地方以及倒臥在身上，只是突吉羅罪（Tu Ji Luo Zui，一種輕微的過失），是輕微到極點的片段。假如不是真正的片段，所以稱為相似的片段。凡是誹謗者，或者抓住片段，或者抓住相似的片段。陀標沒有真正的片段，所以是慈地抓住相似的片段，把相似的片段當作罪根來進行誹謗。兩人都犯了殘罪（Can Zui，僧侶犯下的重罪，僅次於四重罪）。

第十，關於破壞僧團的因緣和爭執：調遠（Tiao Yuan，人名）爲了破壞僧團，執行五法（Wu Fa，指五種修行方法），對新學的比丘說：『有五法，即穿著糞掃衣（Na Yi，指用丟棄的布料縫製的衣服）、乞食（Qi Shi，指通過乞討獲得食物）、日中一食（Yi Shi，指一天只吃一頓飯）、露天而坐（Lu Zuo，指在露天的地方坐禪）、不吃肉（Bu Shi Rou，指不食用肉類）。你們如果終身奉行這五法，就能迅速得到涅槃（Nie Pan，指佛教的最高境界），不需要八正道（Ba Zheng Dao，指達到涅槃的八條正確途徑）。』他在五法的基礎上，宣揚十四法（Shi Si Fa，指十四種修行方法），把非法的說成是法，把法說成是非法。非法指的是五法，因為五法就是非法。八正道就是法。他說五法是法，八正道是非法。律（Lu，指戒律）在胡本（Hu Ben，指來自西域的譯本）中說的是調伏（Tiao Fu，指調和降伏）。調伏的意義是八正道能夠降伏貪嗔癡三毒（San Du，指貪婪、嗔恨和愚癡），所以稱為律。五法不能降伏三毒，所以不是律。八正道通向涅槃的道理，是圓滿的，所以沒有殘缺。五法是不圓滿的，所以是殘缺的。奉行八正道不是犯戒，說八正道是錯的才是犯戒。接受五法是犯戒，說五法不是犯戒。通常所奉行的是八正道，不是通常奉行的是五法。八正道是諸佛所教導的。五法是提婆達多（Tiao Da，人名，佛陀的堂兄弟，後背叛佛教）認為八正道不對，五法是對的。他勤奮地想方設法接受這種惡緣，一開始就想破壞僧團。僧團三次勸諫他，他都不停止。

【English Translation】 English version: In the Biao Jing Xing grove, there were two Bhikkhunis (Bi Qiu Ni, Buddhist nuns) who came to pay their respects. After paying their respects, they sat down to rest by the roadside. Tuo Biao (Tuo Biao, a person's name) slipped and fell, landing on one of the Bhikkhunis. Ci Di (Ci Di, a person's name), upon seeing this, immediately considered it a root offense. He also saw a flock of sheep mating at the foot of the mountain and again took the sheep's mating as a root offense. One who is 'different' (Yi Fen Zhe, referring to someone who has committed a fundamental offense and is expelled from the Sangha) violates the four heavy laws (Si Chong Fa, referring to the four most serious precepts). Having committed this offense, the Sangha no longer associates with him, because he is separated from the Sangha, hence the name 'different'. The remaining three cases are fragments of the four matters (Si Shi, referring to the four offenses related to sexual activity). The three sections (San Pian, referring to three categories of precepts) and expedient Tukkijas (Fang Bian Zhu Tu Ji, referring to minor offenses) are collectively called similar fragments. There are two distinctions within similar fragments: one section of collective learning (Zhong Xue Yi Pian, referring to precepts that need to be learned together by the Sangha) is called a momentary fragment (Xu Yu Pian, referring to a brief fragment), which can be removed by sincere repentance, hence the name 'momentary' because it doesn't last long. If, with lustful intent, one lies down on top of a Bhikkhuni in a secluded place, that is a fragment of 'different'. Now, Tuo Biao unintentionally fell on the Bhikkhuni in a secluded place, not deliberately, without lustful intent, and without being in a secluded place or lying on top of her body; it is only a Tukkija offense (Tu Ji Luo Zui, a minor offense), the lightest of fragments. Since it is not a true fragment, it is called a similar fragment. All slanderers either seize upon a fragment or a similar fragment. Tuo Biao has no true fragment, so Ci Di is seizing upon a similar fragment, taking the similar fragment as a root of offense to slander him. Both are committing Sanghavasesa (Can Zui, a serious offense committed by monks, second only to the four root offenses).

Tenth, regarding the causes and conditions of disrupting the Sangha and disputes: Tiao Yuan (Tiao Yuan, a person's name), in order to disrupt the Sangha, practiced the five practices (Wu Fa, referring to five ascetic practices) and said to the newly learning Bhikkhus: 'There are five practices, namely wearing rag robes (Na Yi, referring to robes made from discarded cloth), begging for food (Qi Shi, referring to obtaining food through begging), eating one meal at midday (Yi Shi, referring to eating only one meal a day), sitting in the open air (Lu Zuo, referring to meditating in the open), and not eating meat (Bu Shi Rou, referring to abstaining from meat). If you practice these five practices for the rest of your lives, you will quickly attain Nirvana (Nie Pan, referring to the ultimate state in Buddhism), without needing the Eightfold Path (Ba Zheng Dao, referring to the eight correct paths to achieve Nirvana).' Based on the five practices, he propagated fourteen practices (Shi Si Fa, referring to fourteen practices), saying that what is not Dharma is Dharma, and what is Dharma is not Dharma. What is not Dharma refers to the five practices, because the five practices are not Dharma. The Eightfold Path is Dharma. He said that the five practices are Dharma and the Eightfold Path is not Dharma. The Vinaya (Lu, referring to the precepts) in the Hu version (Hu Ben, referring to translations from the Western Regions) says it is taming (Tiao Fu, referring to harmonizing and subduing). The meaning of taming is that the Eightfold Path can subdue the three poisons of greed, hatred, and delusion (San Du, referring to greed, hatred, and ignorance), so it is called Vinaya. The five practices cannot subdue the three poisons, so they are not Vinaya. The principle of the Eightfold Path leads to Nirvana, it is complete, so there is no deficiency. The five practices are incomplete, so they are deficient. Practicing the Eightfold Path is not an offense, saying that the Eightfold Path is wrong is an offense. Accepting the five practices is an offense, saying that the five practices are not an offense. What is usually practiced is the Eightfold Path, what is not usually practiced is the five practices. The Eightfold Path is what all Buddhas teach. The five practices are what Devadatta (Tiao Da, a person's name, Buddha's cousin who later betrayed Buddhism) thought was right, and the Eightfold Path was wrong. He diligently tried to accept this evil cause, initially wanting to disrupt the Sangha. The Sangha admonished him three times, but he did not stop.

。佛后種種方便諫之乃止。爾時有逆未有僧殘。僧殘邊偷也。佛因是結戒。從今欲破僧者。先應三諫。三諫不止輕偷。眾應為作白四羯磨。諫一白。二諫不止。三諫重偷。三諫不止犯僧殘。十四法十四重偷。及諫中偷。共成一殘也。從是有羯磨。三諫后因眾集。調達來入受說上事。佛重諫之。不能令止。世尊知時舍眾而去。復於後時眾僧眾會。調達又來。自起行籌唱言。同昔者捉之。初行助和。離時四人捉之。僧作二部。是名破僧。四事妄語邊偷。一大逆也。二行二百五十人捉籌。三行通前五百新學凡夫比丘捉籌從之而去。三行行行得破僧罪。於此一日天人趁亂。八正不行。法輪不轉。佛在世以遮法輪為破僧。今以壞羯磨為破僧。調達破僧已。以有羅漢尼諫。諫而不受。增恚慢自以手摶殺阿羅漢尼。次後出佛身血。是時犯三大逆。逆罪破僧不得悔。破羯磨僧得悔。凡一界內作二眾羯磨。即是破僧羯磨。犯僧殘邊重偷無僧殘也。如法羯磨。意欲壞之而不來聽。破僧邊重偷。雖來而不同犯突。作破僧意斗亂令眾作二部。亦名破僧重偷。非破僧羯磨直不知而散突也　如水乳合安樂行　水與水合。乳與乳合。則一味不壞。若齊心同法則眾無異趣。一味之眾安和樂道。故言安樂行也。律師云。今破羯磨僧亦應三諫。三諫不止不犯

僧殘。于例乃未可安也。律師云。今破羯磨僧無白四羯磨也。

第十一有餘比丘同意別異語　調達破僧后余善比丘。先與劬和等親厚同意。于私隱處愍而諫之。乃至若多皆善比丘也。次下言是同意比丘者。是彼四人與調達同意也。初先一人二人三人諫。是輕偷。僧中羯磨諫重偷。助破僧四人犯僧殘者。結戒后也。僧諫不止助成破僧。犯四事邊逆輕偷可悔。餘五百比丘犯僧殘邊重偷。九清凈比丘者。調達自以為佛。不入八中。故當舍破僧同意別異語。意與調達同。即與善眾異。異眾之言。宜速舍之。調達作佛。四人為眾。有佛有眾合而成化。能擔法故無首化大逆也。從者重偷。是比丘說等皆是重偷。羯磨前也。

第十二污他家　馬師蒲宿等六群比丘所遊行處。坐起言語皆越威儀。偷蘭四篇眾惡。斯備信向之人。善心悉壞。輕賤佛法。不復敬眾。尊者阿難入村乞食。大被輕辱。空缽而還。因見集眾如法驅出。作種種非法。名為惡行。毀人凈心名污他家。隨愛隨瞋隨怖隨癡。此被驅者怨辭也。於時馬師等六群比丘。聞大眾來。知欲驅己。或風遠跡。或迎眾歸罪。或守迷本處被驅而怨。謂犯惡不異。去留宜同。而今不同。必由愛憎。或輕我畏他。或癡闇不達。處心不均。行事不平。如是瞋恨不肯受諫。未諫時隨犯

【現代漢語翻譯】現代漢語譯本：僧殘罪，按照慣例是不能被安然接受的。律師說，現在破壞僧團的羯磨（佛教儀式）沒有經過完整的白四羯磨（一種正式的僧團決議程式）。

第十一，有剩餘的比丘同意（調達）的別異之語。提婆達多（調達）破僧之後，剩餘的善良比丘，先前與劬和（人名）等人親近友好，在私下隱蔽的地方憐憫並勸諫他們，乃至多數都是善良的比丘。接下來所說的『同意比丘』，是指那四個人與提婆達多（調達）意見相同。最初先是一人、二人、三人勸諫，這是輕微的偷蘭罪（一種較輕的罪過）。在僧團中通過羯磨（佛教儀式）勸諫是較重的偷蘭罪。幫助提婆達多（調達）破壞僧團的四個人犯僧殘罪（僅次於極重罪的罪過），這是在結戒之後。僧團勸諫不止，反而幫助促成破壞僧團的行為，犯四事邊罪（最重的罪行之一），逆罪，輕微的偷蘭罪可以懺悔。其餘五百比丘犯僧殘罪，屬於較重的偷蘭罪。九個清凈比丘，提婆達多（調達）自認為佛，不進入八眾之中，所以應當捨棄破壞僧團的同意和別異之語。心意與提婆達多（調達）相同，就與善良的大眾相異。與大眾相異的言論，應該迅速捨棄。提婆達多（調達）作為佛，四個人作為僧眾，有佛有僧眾合在一起才能形成教化，能夠承擔佛法，沒有首領的教化是大逆不道的。跟隨者犯重偷蘭罪。這些比丘所說的話等等都是重偷蘭罪，發生在羯磨（佛教儀式）之前。

第十二，玷污他人家庭。馬師（人名）、蒲宿（人名）等六群比丘所**的地方，坐臥起居言語都超越了威儀。偷蘭罪（一種較輕的罪過）、四篇罪（戒律中的四種主要罪行）、各種惡行，這些都具備了，使信徒的善心全部破壞，輕賤佛法，不再尊敬僧眾。尊者阿難（佛陀弟子）進入村莊乞食，受到極大的輕辱，空缽而回。因此（佛陀）召集僧眾，如法驅逐他們。做出種種非法行為，稱為惡行。毀壞他人清凈心，名為玷污他人家庭。隨順愛慾、隨順嗔恨、隨順恐懼、隨順愚癡，這是被驅逐者的怨恨之辭。當時，馬師（人名）等六群比丘，聽到大眾前來，知道要驅逐自己，有的逃之夭夭，有的迎接僧眾認罪，有的固守原地被驅逐而心懷怨恨，認為犯惡不應該有差別，離開或留下應該相同，而現在不同，必定是因為愛憎，或者輕視我而畏懼他人，或者愚癡昏暗不通達，處事不公正，行事不公平。像這樣嗔恨不肯接受勸諫。未勸諫時，隨其所犯。

【English Translation】 English version: A Saṅghādisesa (a type of monastic offense) is, according to precedent, not something that can be accepted peacefully. The Vinaya Master says that the current act of breaking the Saṅgha (monastic community) lacks the complete Byaṭṭacatuttha-kamma (a formal procedure of monastic resolution).

Eleventh, remaining Bhikkhus (monks) agree with different speech (of Devadatta). After Devadatta broke the Saṅgha, the remaining virtuous Bhikkhus, who were previously close and friendly with Kuho (a name) and others, privately and secretly pitied and admonished them, even to the point that most were virtuous Bhikkhus. The following statement about 'agreeing Bhikkhus' refers to those four people who agreed with Devadatta. Initially, one, two, or three people admonished them, which is a minor Thullanissaya (a lesser offense). Admonishment through Kamma (a Buddhist ritual) in the Saṅgha is a more serious Thullanissaya. The four people who helped Devadatta break the Saṅgha committed a Saṅghādisesa (a type of monastic offense), which occurred after the establishment of the precepts. If the Saṅgha's admonishment does not stop and instead helps to facilitate the breaking of the Saṅgha, it constitutes a Parajika offense (one of the gravest offenses), a rebellious act, and a minor Thullanissaya that can be repented. The remaining five hundred Bhikkhus committed a Saṅghādisesa, which is considered a more serious Thullanissaya. The nine pure Bhikkhus, Devadatta considered himself a Buddha and did not enter the eight assemblies, so he should abandon the agreement and different speech that breaks the Saṅgha. If one's intention is the same as Devadatta's, then it is different from the virtuous assembly. Speech that differs from the assembly should be quickly abandoned. Devadatta acts as the Buddha, and the four people act as the Saṅgha. With the Buddha and the Saṅgha combined, they can form a teaching, capable of bearing the Dharma. A teaching without a leader is a great rebellion. Followers commit a serious Thullanissaya. The words spoken by these Bhikkhus are all serious Thullanissayas, occurring before the Kamma (a Buddhist ritual).

Twelfth, defiling other families. The places frequented by the group-of-six Bhikkhus, such as Māra (a name) and Posala (a name), their sitting, standing, speaking, and behavior all exceeded proper decorum. Thullanissaya (a lesser offense), the four sections (of the Vinaya), and various evil deeds were all present, destroying the good hearts of the faithful, belittling the Buddha's teachings, and no longer respecting the Saṅgha. The Venerable Ānanda (a disciple of the Buddha) entered a village to beg for alms and was greatly humiliated, returning with an empty bowl. Therefore, (the Buddha) gathered the Saṅgha and expelled them according to the Dharma. Engaging in various unlawful acts is called evil conduct. Destroying the pure minds of others is called defiling other families. Following desire, following anger, following fear, following delusion—these are the resentful words of those who were expelled. At that time, the group-of-six Bhikkhus, such as Māra (a name) and Posala (a name), hearing that the assembly was coming and knowing that they were about to be expelled, some fled far away, some welcomed the assembly to confess their sins, and some stubbornly remained in their original places, being expelled with resentment, believing that there should be no difference in committing evil, and that leaving or staying should be the same, but now it is different, certainly because of love and hatred, or looking down on me and fearing others, or being foolishly ignorant and not understanding, treating matters unfairly, and acting unjustly. In this way, they were angry and unwilling to accept admonishment. Before the admonishment, they were free to commit offenses.

。餘篇得餘篇罪。先一人二人三人別諫時輕偷蘭。僧中一諫二諫二重偷蘭。三諫不止犯僧殘也。

第十三惡性不受諫　因闡陀惡性恨戾慢。眾專已自用綾悔。他人犯戒不悔。聞諫喻甚。若惡若善。其于不受。是名難共語。難共語猶不可共語也　說所犯戒經中事　我等說如所犯悉是戒。經中事非忘造也　如法如善　從理名如法。慈悔名如善　共諫共罪中出故　凡說戒諫悔及出罪。要共和合。理無專獨。故則眾得增長。是故汝勿自專不受諫悔也　三諫時　惡而不諫。或斷善根。毀滅正法。三諫至誠則思憶自受也　九初罪四諫至三　前五殘或作方便成事不容諫。或隱蜜不障不得諫。作二大房。限以應遮。以羯磨於一事中有聽有遮。遮則當諫。聽則不類。不類前五。又不同后四。又起大房存於寬泰。寬泰之意不至迷執。又惡不至清凈。不極重遮之便止。不煩三諫。

波利婆沙　秦言別住也。發露已眾與羯磨令其別住。別住時外有客僧來。要向別發露。作如是別住與覆藏日等。晝則為眾執勞。夜則別房止宿。不意謙苦。令眾慈念。然後與六夜摩那埵。摩那埵伏斷時有客僧來亦同發露。又日日眾中白眾言。我犯某罪作如是事竟。爾所日過余爾所曰在屈辱摧伏。故名斷伏也。若六日垂滿而便犯殘。即發露者不須別住。但

【現代漢語翻譯】現代漢語譯本：剩餘的篇章會得到剩餘篇章的罪過。先對一人、二人、三人分別勸諫，如果犯的是輕罪（偷蘭遮），就減輕處罰。在僧團中，勸諫一次、兩次，犯的都是二重偷蘭遮罪。勸諫三次還不停止，就犯僧殘罪。

第十三惡性不受諫：因為闡陀（Chanda，人名）的惡劣習性，充滿怨恨、乖戾和傲慢。僧眾專門勸諫他，但他固執己見，不肯悔改。別人犯戒，他也不悔改。聽到勸諫，無論好壞，他都不接受。這叫做難以共語，難以共語就是不可共語。說所犯的戒律是經中的事情：『我們所說的，就像所犯的，都是戒律，都是經中的事情，不是忘記了才犯的。』如法如善：從道理上說是如法，從慈悲悔改上說是如善。共同勸諫，共同承擔罪責：凡是說戒、勸諫、懺悔以及出罪，都要共和合，不能專斷獨行。這樣僧眾才能增長。所以你不要自作主張，不接受勸諫和懺悔。勸諫三次：如果作惡而不勸諫，可能會斷送善根，毀滅正法。三次至誠的勸諫，才能使他回憶起自己所受的戒律。九種初犯的罪過，勸諫三次：前面的五種僧殘罪，或者已經採取了措施，事情已經完成，不允許勸諫；或者隱瞞不報，沒有障礙，不能勸諫。建造兩間大房子，限制應該遮蓋的地方。用羯磨（Karma，業）在一件事中既有允許，也有遮止。遮止的就應當勸諫，允許的就不屬於這一類。不屬於前面的五種，也不同於後面的四種。又建造大房子是爲了寬裕安泰，寬裕安泰的意思是不至於迷戀執著。而且惡行沒有達到清凈的程度，沒有極度嚴重到需要遮止的地步，就可以停止，不需要勸諫三次。

波利婆沙（Parivasa）：秦語翻譯為『別住』。發露（懺悔）之後，僧眾通過羯磨（Karma，業）讓他別住。別住期間，如果有外來的客僧，需要向他發露。像這樣別住的時間和覆藏的時間相等。白天為僧眾執勞，晚上在別的房間休息。要謙卑刻苦，讓僧眾慈悲憐憫。然後給予六夜摩那埵（Manatta，意為『意樂』）。在摩那埵伏斷期間，如果有客僧來，也要同樣發露。而且每天在僧眾中稟告：『我犯了某罪，做了某事。已經過了多少天，還剩下多少天，正在屈辱地摧伏自己的罪過。』所以叫做斷伏。如果六天快要結束時又犯了僧殘罪，那麼發露的人就不需要別住，只需要...

【English Translation】 English version: Remaining chapters receive the punishment for remaining chapters. First, admonish one person, then two, then three separately. If it's a minor offense (sthulatyaya), the punishment is reduced. In the Sangha, one or two admonishments result in a double sthulatyaya offense. If the admonishment is not heeded after three times, it constitutes a sanghavasesa offense.

Thirteenth: Evil nature, not accepting admonishment: Because of Chanda's (Chanda, a name) evil nature, filled with resentment, perversity, and arrogance. The Sangha specifically admonishes him, but he stubbornly insists on his own way and refuses to repent. He does not repent even when others violate precepts. When he hears admonishments, whether good or bad, he does not accept them. This is called difficult to communicate with, and difficult to communicate with means impossible to communicate with. Saying that the precepts violated are matters in the sutras: 'What we say, like what is violated, are all precepts, all matters in the sutras, not violations due to forgetfulness.' As Dharma, as good: From the perspective of reason, it is as Dharma; from the perspective of compassionate repentance, it is as good. Joint admonishment, joint bearing of responsibility: All speaking of precepts, admonishment, repentance, and absolution must be done in harmony and unity, not unilaterally. Only in this way can the Sangha grow. Therefore, do not act on your own and refuse to accept admonishment and repentance. Admonishing three times: If evil is done without admonishment, it may cut off roots of goodness and destroy the true Dharma. Three sincere admonishments are necessary to make him recall the precepts he has received. For the nine initial offenses, admonish three times: For the first five sanghavasesa offenses, either measures have already been taken and the matter is completed, not allowing admonishment; or it is concealed and not reported, without obstacles, not allowing admonishment. Building two large houses limits what should be covered. Using Karma (Karma, action) in one matter, there is both permission and prohibition. What is prohibited should be admonished; what is permitted does not belong to this category. It does not belong to the first five, nor is it the same as the last four. Furthermore, building large houses is for spaciousness and peace, and the intention of spaciousness and peace is not to be infatuated and attached. Moreover, if the evil conduct has not reached the point of purity, and is not extremely serious to the point of needing prohibition, it can be stopped, and there is no need for three admonishments.

Parivasa (Parivasa): Translated into Chinese as 'separate dwelling.' After confession (revealing), the Sangha, through Karma (Karma, action), allows him to live separately. During the period of separate dwelling, if there are visiting monks from outside, he needs to confess to them. The period of separate dwelling is equal to the period of concealment. During the day, he performs labor for the Sangha, and at night, he rests in a separate room. He must be humble and diligent, so that the Sangha will have compassion and pity. Then he is given six nights of Manatta (Manatta, meaning 'intention'). During the period of Manatta subduing, if there are visiting monks, they must also confess in the same way. Moreover, every day in the Sangha, he reports: 'I have committed such and such a crime and done such and such a thing. So many days have passed, and so many days remain, and I am humiliatingly subduing my sins.' Therefore, it is called subduing. If he commits a sanghavasesa offense when the six days are about to end, then the person who confessed does not need to live separately, but only needs to...

更與六夜伏斷。名為本日治也。若別住未竟重有所犯。覆藏者隨覆藏曰更與別住。若后覆藏日少前覆藏日多者。不須臾與別住　阿浮呵那　名出罪也。滿六日已二十眾中為作羯磨令啼出罪。出罪者從罪中出去也。別住斷伏四人以上便得與之。出罪要二十人者故也。罪責將畢。宜令心至大眾所。臨慚愧必深。又多人證智令后無嫌疑。爪四人得說戒。五人自恣。自恣羯磨一人作自咨人。自咨人則受僧使。餘四人說師。非受使故通有得四人說戒也。

二不空法　因迦留陀夷與女人屏處坐。有鹿子母優婆夷得初道。可信人以所見白佛。比丘所犯定是五篇所攝。而彼不知何事何罪何萬所攝罪。雖定見而者不定故。以不定為名。若優婆夷據其罪。自以可信故受其所見。以不審故不受所據。又應問是可信人。汝有證不。答言有證。復應問證。證同則受。異則不受。受可信人語已應取定比丘。定比丘首實便隨事治之。若其不首與實覓羯磨。羯磨不受便驅出覓罪。中間不得作和上及種種師。與人受戒比丘比丘尼。依止師足數人。如是種種不得。猶如得戒沙彌。凡三歸五戒優婆夷亦名可信之人也。

第二因利比丘與女人露坐語　居士薩薄呵見而嫌之。即以白佛。以露處亦多人所見。必致譏嫌。是亦不可。雖母姊妹是亦不得。人

不達故。律師儀云。所以在二篇之後三篇之前。特以不定輕五篇故受其中也。意以為上二篇罪重說之以竟。若有犯者宜其諦思。故說不定之篇令其首定。

三十事捨墮者　長財宜舍。而罪隧惡道。故名捨墮。捨墮物持現前舍。舍而不實何也。令知非法起慚愧心。則貪心薄也。舍有二種。一施捨。二凈施捨。不凈物應施捨。凈物長應凈施捨。三衣缽百一法用物非長。不須凈舍。餘一切長悉應凈舍。一肘已下不凈施突。已上墮。綿糸縷三毛舍𥿾不凈舍突。若絹若布時已凈施。後作衣不須凈舍。捨墮衣未截。貿易余衣。余衣亦捨墮。若受凈舍人取物用突。應奪取強令悔適。若苦索不還受凈施人犯重。若滿人乃至多人共財不須凈舍。絹布等凈物大比丘邊舍。飯食善沙彌邊凈舍。寶物白衣邊凈舍。后求凈物。僧祇曰。若僧中分物人得一分。要當作同意凈施。若不作犯墮。若二人共得物者。未分時不犯也。

第一訖迦締那衣長衣十日應畜　安居竟得及功德衣中得者也。十日急施訖即日舍也。一日至十日衣已舍者無罪。但后次續曰不斷故。第十日得者有犯者也。為浣過十日不犯者。頑還成故。凡有四句。或三衣及非三衣。是所受用者盡具而未舍。功德衣有二種。具或自具。或少一以功德衣足。令具二戒。以舍功德衣。而

【現代漢語翻譯】現代漢語譯本：不達故（原因不明）。律師儀云：『所以在二篇（指波羅夷和僧殘）之後，三篇（指不定）之前，特別是因為不定篇的罪行較輕，所以放在中間。』意思是說，前面的兩篇罪行嚴重，已經詳細說明完畢。如果有人犯了這些罪，應該認真思考。所以先說不定篇，是爲了讓他們的心先安定下來。三十事捨墮者：長財（指容易增長的財物）應該捨棄，因為貪戀這些財物會墮入惡道，所以稱為捨墮（指捨棄後會墮落）。捨墮物要當著大家的面捨棄。捨棄而不真實捨棄，是爲了什麼呢？是爲了讓犯錯的人知道自己犯了非法之事，從而生起慚愧心，這樣貪心就會減少。捨棄有兩種：一是施捨，二是凈施捨。不乾淨的東西應該施捨，乾淨的東西如果長期持有，就應該凈施捨。三衣、缽、百一法用物不是長期持有的，不需要凈舍。其餘一切長期持有的東西都應該凈舍。一肘以下的綿、絲、縷、三毛捨棄時，只需不凈施即可，超過一肘則犯墮。如果是絹或布，在製作衣服前已經凈施過，那麼做成衣服后就不需要再凈舍。捨墮衣在未裁剪前，如果用來交換其他衣服，那麼換來的衣服也屬於捨墮。如果接受凈施的人拿了東西使用，就應該奪回來，強迫他懺悔。如果他苦苦哀求不還，接受凈施的人就犯了重罪。如果是滿人（指僧團人數已滿）乃至多人共有的財物，不需要凈舍。絹布等乾淨的物品，要在大比丘面前捨棄。飯食要在善沙彌面前凈舍。寶物要在白衣（指在家居士）面前凈舍。之後再請求取回凈物。《僧祇律》說：『如果在僧團中分東西，每個人得到一份，必須要當作同意凈施。如果不這樣做，就犯墮。』如果兩個人共同得到東西，在未分之前，不犯墮。第一訖迦締那衣（Katikā Cloth，功德衣）長衣十日應畜：安居結束后得到的，以及功德衣中得到的。十日內要儘快施捨完畢，最好當天就捨棄。從一天到十天，如果衣服已經捨棄，就沒有罪。只是因為后一次接著前一次，所以不能中斷。如果在第十天得到，就犯戒了。爲了洗而超過十天，不犯戒，因為洗完還要穿。總共有四種情況：或者三衣，或者非三衣，是所受用的東西，都具備了但還沒有捨棄。功德衣有兩種：具備或者自己具備，或者缺少一件用功德衣補足，使其具備兩種戒律，以便捨棄功德衣。

【English Translation】 English version: 'Not reaching the cause' (the reason is unclear). The Vinaya Master said: 'The reason it is placed after the two sections [Pārājika and Saṃghādisesa] and before the three sections [Aniyata] is specifically because the offenses in the Aniyata section are lighter, so it is placed in between.' The meaning is that the previous two sections dealt with serious offenses, which have been explained in detail. If someone commits these offenses, they should contemplate them carefully. Therefore, the Aniyata section is discussed first to settle their minds. Thirty matters involving Nissaggiya Pācittiya: Long-term possessions should be relinquished because attachment to them leads to evil destinies; hence the name Nissaggiya Pācittiya (requiring forfeiture and expiation). Items requiring forfeiture should be relinquished in front of others. Why relinquish without truly relinquishing? It is to make the offender aware of their unlawful act, thereby generating a sense of shame, which reduces greed. There are two types of relinquishment: giving away and purified relinquishment. Unclean items should be given away, while clean items held long-term should undergo purified relinquishment. The three robes, the bowl, and the items used for the hundred and one Dharmas are not long-term possessions and do not require purified relinquishment. All other long-term possessions should undergo purified relinquishment. Cotton, silk, thread, and the three types of hair shorter than a cubit can be relinquished through simple giving away; exceeding a cubit incurs an offense requiring forfeiture. If it is silk or cloth that has already undergone purified relinquishment before being made into clothing, it does not need to undergo purified relinquishment again after being made into clothing. If a Nissaggiya Pācittiya robe is used to exchange for another robe before being cut, the exchanged robe also becomes Nissaggiya Pācittiya. If someone who has received a purified relinquishment takes the item for use, it should be taken back, and they should be forced to repent. If they persistently refuse to return it, the person who accepted the purified relinquishment commits a serious offense. If it is property jointly owned by a full assembly (referring to a complete Sangha) or even many people, purified relinquishment is not required. Clean items like silk and cloth should be relinquished in front of a senior Bhikkhu. Food should undergo purified relinquishment in front of a virtuous Śrāmaṇera. Valuables should undergo purified relinquishment in front of a layperson. Afterward, one can request the return of the purified item. The Mahāsaṃghika Vinaya states: 'If items are distributed in the Sangha and each person receives a share, it must be done with unanimous purified relinquishment. Failure to do so incurs an offense requiring forfeiture.' If two people jointly obtain an item, there is no offense before it is divided. First, the Kaṭikā Cloth (Katikā Cloth, robe of merit) and long robes should be kept for ten days: those obtained after the retreat and those obtained from merit robes. They should be given away as soon as possible within ten days, preferably on the same day. From one to ten days, if the robe has already been given away, there is no offense. It is only because the subsequent action follows the previous one that it cannot be interrupted. If obtained on the tenth day, an offense is incurred. Exceeding ten days for washing is not an offense because it is still to be worn after washing. There are four situations in total: either the three robes or non-three robes, which are the items being used, are complete but have not yet been relinquished. There are two types of merit robes: complete or self-complete, or lacking one item supplemented by a merit robe to make it complete, so that it possesses two precepts in order to relinquish the merit robe.

三衣不具舍有二種。或八難因緣舍。或曰滿舍三。或三衣具亦舍功德衣。功德衣當一名分利。余功德衣利曰足舍也。若少二及無三衣。不得功德衣。四或三衣不具亦不捨功德衣。此謂已得。少物未乞。而足成衣名為不具也。功德中得七利舍。七戒無罪。安居竟無功德衣。不得離三衣宿。而一月中亦得五利所。謂數數食中前入村中后入村。不白而去。畜長財別眾食。不囑食唯不得功德衣。中施衣及離衣宿為異也。故後坐比丘不得此日。制已過夏分入冬分。故夏分多遊行禮塔師僧故。檀越心喜故。佛聽先凈施物。初功德衣竟更不凈施也。

第二不得離三衣宿　為欲異外道故聽割截衣。為寒故聽三衣。大衣入村。中衣入眾。下衣私處。無功德衣及已舍為離衣。宿后夜時失。后因舍利弗老而衣重。佛聽眾與羯磨留也。凡老而衣重。自咨后無功德衣。九月日中游行。三衣中墮重者。眾為羯磨舍一無罪也。

第三時衣　因六群比丘貪求無厭故制也。功德衣時得衣名時衣。時衣長畜無罪。功德衣竟名非時衣。自手受物明非。金銀等不凈物受持衣壞。容貓子蹄失應疾納。卻摓更受不捨墮也。唯犯突。若即日補不至多曰不須臾受緣。緣邊綖破亦爾也　若不定功德衣竟　三衣足亦得畜長財十日。若三衣不具而得種種色。各各未

【現代漢語翻譯】現代漢語譯本

若比丘的三衣不齊全，則有兩種情況會失去功德衣（功德衣：通過特定儀式獲得的具有特殊功德的袈裟）。一種是由於八難（八難：指沒有機會修行佛法的八種障礙）的因緣而失去，另一種是說三衣圓滿時會失去功德衣。即使三衣齊全，也可能失去功德衣。功德衣又被稱為『名分利』，其餘的功德衣利益被稱為『足舍』。如果缺少兩件或沒有三衣，就不能得到功德衣。或者說，三衣不齊全也不會失去功德衣，這是指已經得到功德衣，但缺少一些東西尚未乞求到，而勉強湊成三衣的情況，這被稱為『不具』。在功德衣的利益中，失去七種利益的情況是：違犯七戒（七戒：比丘應遵守的七條戒律）沒有罪過。安居（安居：雨季期間僧侶的集中修行）結束后沒有功德衣。不得離開三衣過夜，但在一個月中也可以獲得五種利益，即：多次在用餐前進入村莊，用餐後進入村莊，不告知他人就離開，積蓄大量財物，進行別眾食（別眾食：僧團成員分開用餐）。不囑託他人照看衣物，唯獨會失去功德衣。施捨衣物和離開三衣過夜的情況有所不同。因此，後座的比丘不能在這一天獲得功德衣。制度已經過了夏安居，進入冬安居。因此，在夏安居期間，可以多多禮拜佛塔和師僧，因為檀越（檀越：施主）會心生歡喜。佛允許先將乾淨的物品施捨出去，最初的功德衣結束后，不再進行凈施。

第二，不得離開三衣過夜。爲了區別于外道（外道：佛教以外的其他宗教或哲學），佛允許割截衣物。爲了禦寒，佛允許擁有三衣。大衣用於進入村莊，中衣用於在僧團中使用，下衣用於私處。沒有功德衣或者已經捨棄功德衣，都算是離開三衣。如果後半夜丟失衣物，也會失去功德衣。後來因為舍利弗（舍利弗：佛陀的十大弟子之一，以智慧著稱）年老，衣物沉重，佛允許僧團通過羯磨（羯磨：僧團的會議和決議程式）來留置衣物。凡是年老而衣物沉重的情況，在自恣（自恣：安居結束時的儀式，僧侶互相指出過失）后就沒有功德衣。九月日中可以進行縫補衣物。如果三衣中有一件犯了重罪，僧團可以通過羯磨捨棄這件衣物，而沒有罪過。

第三，時衣（時衣：在特定時間可以接受的衣物）。因為六群比丘（六群比丘：指喜歡違反戒律的六位比丘）貪求無厭，所以佛制定了這條戒律。在功德衣的期限內得到的衣物稱為『時衣』。在時衣的期限內，可以長期持有衣物而沒有罪過。功德衣的期限結束后，就稱為『非時衣』。親自接受物品表明是非法的。接受金銀等不凈之物會導致衣物損壞。如果容許貓爪或蹄子損壞衣物，應該迅速縫補。如果重新縫補並再次接受，就不會失去墮罪（墮罪：佛教戒律中的一種罪過）。僅僅是犯了突吉羅（突吉羅：一種輕微的罪過）。如果當天補好，沒有超過多日，就不需要重新接受。衣物邊緣的緶（緶：衣物邊緣的裝飾）破損也是如此。如果未確定功德衣的期限結束，三衣齊全也可以長期持有財物十日。如果三衣不齊全，卻得到了各種顏色的布料，每一種都未……

【English Translation】 English version

If a Bhikkhu's (Bhikkhu: a Buddhist monk) three robes are incomplete, there are two situations where the 'merit robe' (功德衣, gong de yi: a robe obtained through a specific ritual, possessing special merit) is forfeited. One is due to the conditions of the Eight Difficulties (八難, ba nan: eight obstacles that prevent one from practicing the Dharma), and the other is when the three robes are complete. Even if the three robes are complete, the merit robe may still be forfeited. The merit robe is also known as 'name-division benefit' (名分利, ming fen li), and the remaining benefits of the merit robe are called 'sufficient forfeiture' (足舍, zu she). If two robes are missing or there are no three robes, one cannot obtain the merit robe. Alternatively, not having the three robes complete does not necessarily mean forfeiting the merit robe; this refers to having already obtained the merit robe but lacking some items that have not yet been begged for, and barely managing to assemble the three robes, which is called 'incomplete' (不具, bu ju). Among the benefits of the merit robe, losing seven benefits occurs when violating the Seven Precepts (七戒, qi jie: seven precepts that a Bhikkhu should observe) without incurring guilt. After the Rainy Season Retreat (安居, an ju: a period of intensive practice during the rainy season), there is no merit robe. One must not spend the night away from the three robes, but within a month, one can obtain five benefits, namely: entering the village frequently before meals, entering the village after meals, leaving without informing others, accumulating a large amount of wealth, and engaging in separate communal meals (別眾食, bie zhong shi: members of the Sangha eating separately). Not entrusting others to look after the robes will result in losing the merit robe. Giving away robes and spending the night away from the robes are different situations. Therefore, a Bhikkhu seated in the back cannot obtain the merit robe on this day. The rule has passed the summer retreat and entered the winter retreat. Therefore, during the summer retreat, one can pay respects to pagodas and teachers more often because the Dana donors (檀越, tan yue: benefactors) will be delighted. The Buddha allowed clean items to be donated first; after the initial merit robe is completed, no further clean donations are made.

Secondly, one must not spend the night away from the three robes. To differentiate from external paths (外道, wai dao: religions or philosophies other than Buddhism), the Buddha allowed cutting robes. For warmth, the Buddha allowed having three robes. The large robe is used for entering the village, the middle robe is used in the Sangha, and the lower robe is used in private. Not having a merit robe or having already relinquished the merit robe counts as being away from the robes. If the robes are lost in the latter part of the night, the merit robe is also forfeited. Later, because Sariputta (舍利弗, She Li Fu: one of the Buddha's ten great disciples, known for his wisdom) was old and the robes were heavy, the Buddha allowed the Sangha to retain the robes through a Karma (羯磨, jie mo: a formal act of the Sangha). In cases where one is old and the robes are heavy, there is no merit robe after the Pavarana (自恣, zi zi: the ceremony at the end of the Rainy Season Retreat where monks point out each other's faults). Mending robes can be done at midday in the ninth month. If one of the three robes commits a serious offense, the Sangha can relinquish that robe through a Karma without incurring guilt.

Thirdly, 'seasonal robes' (時衣, shi yi: robes that can be accepted at a specific time). Because the Group of Six Bhikkhus (六群比丘, liu qun bi qiu: a group of six monks known for violating the precepts) were insatiably greedy, the Buddha established this rule. Robes obtained during the period of the merit robe are called 'seasonal robes'. During the period of seasonal robes, one can keep the robes for a long time without incurring guilt. After the period of the merit robe ends, it is called 'non-seasonal robes'. Personally accepting items indicates illegality. Accepting impure items such as gold and silver will cause the robes to be damaged. If allowing cat claws or hooves to damage the robes, one should quickly mend them. If re-mending and accepting again, one will not lose the Patimokkha offense (墮罪, duo zui: an offense in Buddhist precepts). It is merely committing a Dukkhata (突吉羅, tu ji luo: a minor offense). If mended on the same day and not exceeding several days, there is no need to re-accept. The same applies to the edge of the robe being torn. If the end of the merit robe period is not determined, having the three robes complete also allows one to keep wealth for ten days. If the three robes are incomplete but one obtains various colored cloths, each not yet...

足成衣。聽畜一月。一月已應連合。異色成衣。合而猶少聽更求令足。足時便作無定限。若一種一色衣不足。求足時便作。不至一月。若故不求突。不限日月。知更有得處為補故知大會處。或親理家應當更得。為欲侍之補合令得足。畜一月不凈施。余不作衣財。如常凈施衣。極小二肘半三衣也。若竭支量如泥洹僧者。得下量受當三衣也。

第四從非親比丘尼取衣　花色比丘尼以肉奉眾時著一衣。衣極精好。六群比丘見而貪求。尼即施之。自著弊衣。世尊怪問。因是結戒。以三緣故遮取尼衣。一以尼求衣難得故。二非親理取無節故。三恐因是後心起非法故。各隨所樂貿易則聽。若竭支以上錢帛得貿。三衣不貿者泥洹僧。竭支以上犯墮。以下突。轉債貿亦犯。多比丘取一尼一衣。多人犯多尼邊取隨尼為犯。出家尼者未受沙忌戒故也。凡五處不應往。所謂大童女。寬婦。淫女。含新出門女。酤酒家也。

第五非親理尼浣染打故衣　迦留陀夷與掘多尼欲心相視漏失污衣。尼為浣之取計自灌。遂以有身惡名流佈。因制。非親以妨惡緣。乃至一枕頭名為故打。一下名為打打浣染。於是三事中越一便犯。何況二三也。語莫打染。打染等犯者由先作方便欲令打故。若先實無心者不犯。云新衣未著故衣浣凈得倩摓也。浣時色

【現代漢語翻譯】現代漢語譯本做成衣服。允許儲存一個月。一個月后應該縫合。如果是不同顏色的衣服，縫合后仍然不夠，允許繼續尋求補足。補足后就可以製作，沒有時間限制。如果是一種顏色的一種衣服不夠，尋求補足后就可以製作，不必等到一個月。如果故意不尋求補足，突然製作，不限制日期。知道有其他地方可以獲得補充，知道有大會的地方，或者親近的施主應該可以獲得。爲了侍奉他們，補充縫合使之足夠。儲存一個月后不清凈地施捨。剩餘的不能製作衣服的財物，像平常一樣清凈地施捨衣服。最小的尺寸是二肘半或三衣。如果盡力而爲，像泥洹僧（Nirvana monk，證入涅槃的僧侶）那樣，可以接受下限尺寸的三衣。

第四，從非親屬的比丘尼處獲取衣服。花色比丘尼（colorful Bhikkhuni，穿著華麗的比丘尼）用肉供養大眾時穿著一件衣服，衣服非常精緻。六群比丘（group of six monks，指行為不端的六位比丘）看見后貪婪地索求，比丘尼就施捨了，自己穿著破舊的衣服。世尊（World-Honored One，佛陀的尊稱）感到奇怪並詢問，因此制定戒律。因為三個原因禁止獲取比丘尼的衣服：一是比丘尼尋求衣服很難得到；二是非親屬隨意索取沒有節制；三是恐怕因此以後心中產生非法念頭。各自隨喜樂意地交易則允許。如果超過竭支（Katyayana，迦旃延，佛陀弟子名）以上的錢帛可以交易。三衣（three robes，比丘所持的三件袈裟）不能交易，指泥洹僧（Nirvana monk，證入涅槃的僧侶）。超過竭支（Katyayana，迦旃延，佛陀弟子名）以上犯墮罪（Patimokkha，波羅提木叉，戒律），以下犯突吉羅（Dukkata，惡作罪）。轉讓債務進行交易也犯戒。多個比丘取一個比丘尼的一件衣服，多人犯戒。從比丘尼處獲取，隨比丘尼的行為而定罪。出家的比丘尼因為沒有受沙彌戒（Sramanera vows，沙彌的戒律）的緣故。總共有五個地方不應該去，即：大的未婚女子家、放蕩的婦女家、**、剛出門的女子家、賣酒的家。

第五，非親屬的比丘尼清洗、染色、捶打舊衣服。迦留陀夷（Kaludayi，迦留陀夷，佛陀弟子名）與掘多尼（Khuttani，掘多尼，比丘尼名）心生愛慾，互相觀看，漏失了污穢的衣服。比丘尼為他清洗，想要自己清洗。於是因為懷孕而惡名遠揚。因此制定戒律，非親屬會妨礙惡緣。甚至一個枕頭被稱為捶打，一下被稱為捶打。清洗、染色、捶打這三件事中，違越一件就犯戒，何況兩件三件。說不要捶打、染色，捶打、染色等犯戒，是因為事先做了方便，想要捶打的緣故。如果事先確實沒有這個心，就不犯戒。說是新衣服沒穿過，舊衣服清洗乾淨可以請人縫補。清洗的時候顏色

【English Translation】 English version To make a robe. It is allowed to store for one month. After one month, it should be sewn together. If it is a robe of different colors, and it is still not enough after sewing, it is allowed to continue seeking to supplement it. Once supplemented, it can be made without a time limit. If one color of one type of robe is not enough, it can be made after seeking to supplement it, without waiting for a month. If one deliberately does not seek to supplement it and makes it suddenly, there is no limit to the date. Knowing that there are other places to obtain supplements, knowing that there are places for great gatherings, or close patrons should be able to obtain it. In order to serve them, supplement and sew it to make it sufficient. After storing for one month, it is not purely donated. The remaining wealth that cannot be used to make robes is purely donated like ordinary robes. The smallest size is two and a half or three cubits for a robe. If one does one's best, like a Nirvana monk (Nirvana monk, a monk who has attained Nirvana), one can accept the lower limit size of three robes.

Fourth, taking a robe from a non-relative Bhikkhuni (Bhikkhuni, a female monastic). When a colorful Bhikkhuni (colorful Bhikkhuni, a Bhikkhuni who wears ornate robes) offered meat to the assembly, she wore a robe that was very exquisite. The group of six monks (group of six monks, referring to six monks with misconduct) saw it and greedily demanded it. The Bhikkhuni then donated it and wore old, tattered robes herself. The World-Honored One (World-Honored One, an honorific title for the Buddha) felt strange and asked about it, and therefore established a precept. Taking a Bhikkhuni's robe is prohibited for three reasons: first, it is difficult for a Bhikkhuni to obtain a robe; second, non-relatives take it arbitrarily without restraint; third, it is feared that illegal thoughts will arise in the mind afterward. Trading with each other according to their own preferences is allowed. If the money and silk are above Katyayana (Katyayana, a disciple of the Buddha), it can be traded. The three robes (three robes, the three kasaya robes held by a Bhikkhu) cannot be traded, referring to a Nirvana monk (Nirvana monk, a monk who has attained Nirvana). Exceeding Katyayana (Katyayana, a disciple of the Buddha) incurs a Patimokkha (Patimokkha, the code of monastic discipline) offense, and below that incurs a Dukkata (Dukkata, an offense of wrong-doing). Transferring debt for trading also incurs an offense. If multiple Bhikkhus take one robe from one Bhikkhuni, multiple people commit an offense. Taking from a Bhikkhuni is determined by the Bhikkhuni's actions. A Bhikkhuni who has left home is because she has not received the Sramanera vows (Sramanera vows, the vows of a novice monk). In general, there are five places one should not go: the house of a large unmarried girl, the house of a loose woman, a ** , the house of a woman who has just left her house, and the house of a wine seller.

Fifth, a non-relative Bhikkhuni washing, dyeing, and beating old robes. Kaludayi (Kaludayi, a disciple of the Buddha) and Khuttani (Khuttani, a Bhikkhuni) had lustful thoughts, looked at each other, and leaked soiled robes. The Bhikkhuni washed it for him, wanting to wash it herself. As a result, she became pregnant and her bad reputation spread. Therefore, a precept was established that non-relatives would hinder evil conditions. Even a pillow is called beating, and one strike is called beating. Among the three things of washing, dyeing, and beating, violating one incurs an offense, let alone two or three. Saying not to beat or dye, beating, dyeing, etc., incurs an offense because one has made preparations beforehand, wanting to beat it. If one truly did not have this intention beforehand, one does not commit an offense. It is said that new robes have not been worn, and old robes can be washed clean and one can ask someone to sew them. The color when washing

脫。如本染竟更受。若猶有色雖染不須受也。青黃白紫等衣受。當三衣不戒受也。不凈色故也。

第六非親理居士居士婦得衣　跋難陀多知辨說。強乞取衣。居士悔惜。瞋恚大喚賊向佛。佛即結戒。非親理勿乞。縷緣突。乞衣捨墮。若王若賊怨家所奪。若火曰所燒。若自失。若風水所標。以是因緣失衣聽求所。則父母親中俱取。七世上取。二祖及父下取。兒及二孫中取。自身為七世也。姨姑兄弟姊妹伯叔伯祖等。七世以內是親故也。小母伯叔母嫂等非親親也。赤麻胡麻衣也。翅姨羅者渚沙。染衣也。芻麻即縛麻衣也。無泥洹僧竭支得乞。

第七非親理居士居士婦自恣與衣乃至上下衣應受　前以結戒非親理向乞。好施之人哉。有怨恨。若唯親是福。非親何熟。又諸比丘因緣失衣。無有親理。求之無所。於是世尊復為開。三衣有上中下。有三衣為上。余為下。若比丘失衣。施者恣與聽。取所少不得過受六肘十八肘。是三衣段為割截故各長一肘也。

第八不得自住非親理所求好衣　跋難陀積財巨億。又大出息有居士。多負其責。無以歸償欲為難陀作衣。求減息利。所欲作衣。或如是中賈。或如是下賈。又先無慧言恣難陀所求。而難陀既聞便逆往語之。當作如是。如是上賈之衣。得衣便去。不為減利。居士

【現代漢語翻譯】現代漢語譯本脫。如果原本染過的衣物再次被染色。如果仍然有顏色，即使染色也不需要接受。青、黃、白、紫等顏色的衣服可以接受。當沒有三衣時，可以接受（這些顏色的衣服）作為替代，因為它們不是純凈的顏色。

第六、不得向非親屬的在家男女居士乞求衣服。跋難陀（一位比丘的名字）多知善辯，卻強行乞討衣服。居士後悔吝惜，憤怒地大喊『強盜』，指向佛陀。佛陀因此制定戒律：不得向非親屬乞討衣服。縷緣突（不清楚含義）。乞討來的衣服應當捨棄。如果衣服被國王、盜賊、仇家奪走，或者被火燒燬，或者自己遺失，或者被風水沖走，因為這些原因失去衣服，可以向親屬請求。可以向父母等七代以內的親屬求助，向上可以向二代祖先求助，向下可以向兒子和兩個孫子求助。自身也算作七代之內。姨母、姑母、兄弟、姐妹、伯父、叔父、伯祖父等，七代以內都是親屬。小媽、伯母、叔母、嫂子等不是親屬。赤麻胡麻（不清楚含義）的衣服也可以。翅姨羅者渚沙（不清楚含義），是染過的衣服。芻麻（不清楚含義）就是用草繩捆紮的衣服。沒有泥洹僧竭支（不清楚含義）可以乞討。

第七、非親屬的在家男女居士自願給予衣服，乃至上衣和下衣，都可以接受。之前制定戒律禁止向非親屬乞討。有些好施之人，卻因此產生怨恨：如果只有親屬才能佈施是福報，那非親屬怎麼辦？而且，一些比丘因為各種原因失去衣服，沒有親屬可以求助。因此，世尊再次開許：三衣有上、中、下之分。有三衣的算是上等，其餘的算是下等。如果比丘失去衣服，施主自願給予，可以接受，但接受的長度不得超過六肘或十八肘。這是因為三衣的布料是割截的，每段長一肘。

第八、不得自己居住在非親屬處，並向其索求好的衣服。跋難陀積攢了巨額財富，又放出高利貸。有個居士欠了他很多債，無力償還，想為跋難陀做衣服，求他減少利息。他想做的衣服，有的是中等價位的，有的是低等價位的。而且事先沒有明確告知跋難陀想要什麼樣的衣服，跋難陀聽說后，就主動去告訴他，要製作這樣這樣高價位的衣服。得到衣服后就離開了，沒有為居士減少利息。居士（感到後悔）。

【English Translation】 English version 『Tuo』. If an already dyed garment is dyed again. If it still has color, even if dyed, it need not be accepted. Clothes of blue, yellow, white, purple, etc., can be accepted. When there are no three robes, they can be accepted (these colored clothes) as substitutes because they are not pure colors.

Sixth, one must not beg for clothes from laymen and laywomen who are not relatives. Bānántuó (name of a bhikkhu), knowledgeable and eloquent, forcibly begged for clothes. The layman regretted and was stingy, angrily shouting 『robber,』 pointing to the Buddha. The Buddha therefore established the precept: one must not beg for clothes from non-relatives. 『Lǚ yuán tū』 (unclear meaning). Clothes begged for should be discarded. If clothes are taken away by the king, thieves, or enemies, or burned by fire, or lost by oneself, or washed away by wind and water, because of these reasons for losing clothes, one can ask relatives for help. One can ask relatives within seven generations, such as parents, for help. Upwards, one can ask two generations of ancestors for help, and downwards, one can ask sons and two grandsons for help. Oneself is also counted within seven generations. Aunts, sisters, brothers, uncles, paternal granduncles, etc., within seven generations are all relatives. Paternal aunts, maternal aunts, sisters-in-law, etc., are not relatives. Clothes of 『chì má hú má』 (unclear meaning) are also acceptable. 『Chì yí luó zhě zhǔ shā』 (unclear meaning) are dyed clothes. 『Chú má』 (unclear meaning) are clothes tied with straw ropes. One cannot beg for 『ní huán sēng jié zhī』 (unclear meaning).

Seventh, laymen and laywomen who are not relatives voluntarily give clothes, even upper and lower garments, can be accepted. Previously, the precept was established to prohibit begging from non-relatives. Some generous people, however, developed resentment because of this: if only relatives can give alms as merit, what about non-relatives? Moreover, some bhikkhus lose their clothes for various reasons and have no relatives to turn to. Therefore, the World Honored One again permitted: the three robes are divided into upper, middle, and lower. Having three robes is considered upper class, and the rest are considered lower class. If a bhikkhu loses his clothes and the donor voluntarily gives them, they can be accepted, but the length accepted must not exceed six cubits or eighteen cubits. This is because the fabric of the three robes is cut, and each section is one cubit long.

Eighth, one must not live with non-relatives and demand good clothes from them. Bānántuó accumulated huge wealth and also lent out high-interest loans. A layman owed him a lot of debt and could not repay it. He wanted to make clothes for Bānántuó and asked him to reduce the interest. The clothes he wanted to make were sometimes of medium price and sometimes of low price. Moreover, he did not clearly inform Bānántuó what kind of clothes he wanted in advance. After hearing about it, Bānántuó took the initiative to tell him to make such and such high-priced clothes. After getting the clothes, he left without reducing the interest for the layman. The layman (felt regret).

兩失。極大瞋恨。世尊聞已因是結戒。好惡貴賤應任施主。不得自住強求好作。若賈若色。若量求而不得突。得衣已捨墮。索此得彼突。因製出息突。若親理則量其貧富求之。以理求者不過。施者不怨。故制非親理也。白衣上下衣還者以用處多故。又令生上苦。于乞者易故。比丘少不更索者。以不多畜財故。長不還者以是彼長。既無多用而心已舍故。

第九非親理各各辨衣賈　此亦大負跋難陀出息之物慾為作衣。求咸息利。難陀聞之即念一家求衣。佛所不許。二家合作。不犯所制。便作因緣。詣二居士。強令合作所樂之衣。彼于難陀不隨所欲。又今所作染色賈量。以有所在而難陀釋子強令合作。於三種中悉過本。言當如是如是。如我所欲又得衣便去。不為減利。二俱兩失。極大瞋恨。因是結戒。亦應任彼。

第十有四種人遣使送衣賈乃至比丘法不應受　跋難陀博聞辨說。又多財寶二事因緣致供非一。恐物不達四種人。皆稱名遣使也。衣賈金銀等也。非凈物不應受。又無同心凈人故不受也。受而不捉突。受提捨墮。沙彌不得捉不得畜。守僧房人僧守園人。凡受三歸五戒。若人若奴通名優婆塞也。此等僧同意。能為執事受名凈物。其作凈使者。應先住勸喻。勸喻已還報。若比丘。比丘然後共守物而語。后須凈

【現代漢語翻譯】現代漢語譯本：兩種損失。極大的嗔恨。世尊聽聞后因此制定戒律。對於衣物的好壞貴賤，應當聽任施主決定。不得自己強求好的，或者強求改變價格、顏色，或者強求增加數量。如果通過交易索求而不得，則犯突吉羅（Dukkata，一種輕微的罪過）。得到衣服后捨棄，則犯捨墮（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪過）。索取這個得到那個，則犯突吉羅。因為制定了收取利息的突吉羅。如果由親近的施主處理，則應衡量其貧富程度來索求。以合理的方式索求，則不會超過限度，施主也不會抱怨。所以制定了非親近的施主不能處理的規定。在家居士的上下衣可以歸還，因為用途多。又會使乞討者產生痛苦。對於乞討者來說容易。比丘不再次索取，因為不多儲蓄財物。長時間不歸還，因為那是他們的長處。既然沒有太多用途，而且心中已經捨棄了。第九，非親近的施主各自辨別衣物價格。這也是因為跋難陀（Bhallantada，一位比丘的名字）收取利息的財物想要用來製作衣服。索取全部利息。難陀（Nanda，一位比丘的名字）聽聞后，就想在一家索求衣物。佛陀不允許。兩家合作，不違反所制定的戒律。於是製造因緣，前往兩位居士處，強迫他們合作製作自己喜歡的衣服。他們對於難陀不隨從他的意願。而且現在所製作的染色、價格、數量，因為有所在，而難陀釋子（Sakya，釋迦族後裔的比丘）強迫他們合作。在三種情況中都超過了原本的規定。說應當這樣這樣，如我所希望的那樣。又得到衣服就離開，不為他們減少利息。兩家都遭受損失，極大的嗔恨。因此制定戒律。也應當聽任他們。第十，有四種人派遣使者送來衣物價格，乃至比丘的財物，不應當接受。跋難陀博聞善辯，又有很多財寶，這兩種因緣導致供養很多。恐怕物品不能送達，四種人都稱名派遣使者。衣物價格、金銀等。非清凈的物品不應當接受。又因為沒有同心的清凈之人，所以不接受。接受而不拿取，犯突吉羅。接受並交給他人，犯捨墮。沙彌（Sramanera，佛教出家沙彌）不得拿取，不得儲蓄。守護僧房的人，僧團守護園林的人。凡是受過三皈五戒的人，無論是人還是奴僕，都通稱為優婆塞（Upasaka，在家男居士）。這些人與僧團同心，能夠為僧團執事，接受並稱為清凈的物品。那些作為清凈使者的人，應當先住下勸說，勸說完畢后回來稟報。如果是比丘，比丘然後共同守護物品並說話。之後需要清凈。

【English Translation】 English version: Two losses. Extreme hatred. The World Honored One, having heard this, established a precept because of it. The quality and value of robes should be left to the discretion of the donors. One should not insist on getting good ones, or forcibly change the price, color, or quantity. If one seeks through trade and does not obtain, it is a Dukkata (a minor offense). If, after obtaining a robe, one abandons it, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). Seeking this and obtaining that is a Dukkata. Therefore, the Dukkata of charging interest was established. If a close donor handles it, one should assess their wealth and poverty when requesting. Requesting in a reasonable manner will not exceed the limit, and the donor will not complain. Therefore, the rule was established that non-close donors cannot handle it. Laypeople's upper and lower garments can be returned because they have many uses. It also causes suffering for beggars. It is easy for beggars. Bhikkhus (monks) do not ask again because they do not accumulate much wealth. Not returning for a long time is because it is their length. Since there is not much use and the mind has already relinquished it. Ninth, non-close donors each discern the price of robes. This is also because Bhallantada (name of a bhikkhu) wanted to use the property from interest to make robes. Demanding all the interest. Nanda (name of a bhikkhu), having heard this, thought of seeking robes from one family. The Buddha did not allow it. Two families cooperate, not violating the established precepts. Therefore, he created a cause and went to two householders, forcing them to cooperate in making the robes he liked. They did not follow Nanda's wishes. Moreover, the dyeing, price, and quantity being made now, because there is a location, the Sakya (descendant of the Sakya clan) bhikkhu Nanda forced them to cooperate. In all three situations, it exceeded the original regulations. Saying it should be like this, like this, as I wish. Also, obtaining the robes, he left without reducing the interest for them. Both families suffered losses, extreme hatred. Therefore, the precept was established. It should also be left to their discretion. Tenth, if four types of people send robe prices, even the property of bhikkhus, through messengers, it should not be accepted. Bhallantada is learned and eloquent, and also has much wealth, these two causes lead to many offerings. Fearing that the items cannot be delivered, all four types of people send messengers by name. Robe prices, gold, silver, etc. Impure items should not be accepted. Also, because there are no like-minded pure people, it is not accepted. Accepting without taking is a Dukkata. Accepting and giving it to others is a Nissaggiya Pacittiya. A Sramanera (Buddhist novice monk) must not take or accumulate. The person guarding the monastery, the Sangha (monastic community) guarding the garden. All those who have taken the Three Refuges and Five Precepts, whether people or servants, are generally called Upasaka (lay male devotee). These people are of one mind with the Sangha, able to handle affairs for the Sangha, accepting and calling it pure items. Those who act as pure messengers should first stay and persuade, and after persuading, return to report. If it is a bhikkhu, the bhikkhu then jointly guards the items and speaks. Afterwards, purity is needed.

物得住從索。索而過三彼則瞋惱故。后三默然。令其知意。亦難陀寄商人物住。既非時求之過。其令失利。極大瞋惱。默然之制因斯而起。

十一縞絁耶作敷具　縞絁耶綿也。數具房中敷地縟也。俱舍毗國比丘取綿作縟。一以綿貴。二以多害蟲。四輩譏嫌。因是結戒。將以害生無慈故。難治妨業故。奢貴非法故。若人為作。若是幣故得受用。

十二純黑羊毛作敷具　因六群比丘制也。以極好極貴。難得難治故也。

十三應用二分純黑羚羊毛　既不聽純。開其雜也。雜既易得。入貪著心薄故聽也。異色二分。白色半之下。下者半之腹腳邊毛為下也。上黑色長一兩捨墮。下色少一兩墮。白色少一兩突吉也。

十四敷具滿六年　前純雜及此三種。皆房中地敷具及綿縟也。六群貪積未聽便作。或謙薄作厚。或謙厚作薄。輕重大小悉嫌。更作趣作方便欲得多畜。因是結戒。以六年為限。限滿而作不須白眾。若示滿欲作。要白眾。眾聽為作白二羯磨然後得作。眾為籌量故。故壞聽易。截長續短減大益小。又觀老少亦業力強弱。堪自隨身爾乃令作。云不持行亦無然持之益善也。

十五尼師檀　是坐具也。諸比丘多畜地敷及坐具。新故相積盈滿。移枷眾僧受請。世尊往後開一房行。視見之人謙曰。受而

【現代漢語翻譯】現代漢語譯本從索取物品而能得到。如果索取三次對方仍不給，就會引起對方的嗔惱。所以之後就默然不語，讓對方自己領會。就像難陀（Nanda，佛陀的堂弟）寄託商人攜帶物品，因為不是時候索取，導致商人損失利益，引起極大的嗔惱。默然不語的制度就是因此而產生的。

十一、用精細的絲綢製作敷具（坐臥用具）這裡的『縞絁耶』指的是精細的絲綿。敷具指的是房間中鋪在地上的華麗織物。俱舍毗國（Kushinagar）的比丘用絲綿製作華麗的織物，一是絲綿昂貴，二是容易滋生害蟲，因此受到其他比丘的譏諷和嫌棄，因此制定戒律。因為這樣做會傷害生命，沒有慈悲心；難以管理，妨礙修行；而且過於奢侈，不符合佛法。如果有人為比丘製作，如果是用財物交換得來的，就可以接受使用。

十二、用純黑羊毛製作敷具這是因為六群比丘（Six Monks）而制定的戒律。因為這種敷具非常優質、非常昂貴，難以獲得和管理。

十三、可以使用含有二分純黑羚羊毛的敷具既然不允許純黑，就允許摻雜其他顏色。摻雜其他顏色后容易獲得，貪著之心也會減少，所以允許。異色佔二分，白色佔一半以下。『下』指的是腹部和腳邊的毛為『下』。如果黑色超過一兩捨墮（Nissaggiya Pacittiya，一種懺悔罪），下色少於一兩捨墮，白色少於一兩突吉也（Thullaccaya，一種較輕的罪）。

十四、敷具可以使用滿六年前面的純色和雜色，以及這裡的這三種，都是指房間中鋪在地上的敷具和絲綿織物。六群比丘貪圖積攢，不等允許就自己製作，或者簡薄的做成厚重的，或者厚重的做成簡薄的，輕重大小都引起嫌棄。他們不斷製作，尋找各種方法想要多積攢。因此制定戒律，以六年為期限。期限滿了之後再製作，不需要稟告大眾。如果期限將滿想要製作，需要稟告大眾。大眾同意后，通過白二羯磨（Ñatti-dutiya-kamma，一種僧團決議程式）才能製作。這是爲了讓大眾共同衡量。舊的壞了可以修補，擷取長的補短的，減少大的增加小的。還要觀察年老或年少，以及業力強弱，看是否能夠隨身攜帶，然後才允許製作。即使不攜帶行走，攜帶也更好。

十五、尼師檀（Nisidana）是坐具。眾比丘積攢了很多地敷和坐具，新的舊的堆積滿了。移迦（Yakkha，一種神）眾僧接受邀請，世尊（Buddha，佛陀）後來打開一間房行走，看到這種情況的人謙虛地說：『接受了』。

【English Translation】 English version One can obtain something by asking. If one asks three times and the other person still doesn't give, it will cause resentment. Therefore, one should remain silent afterward, allowing the other person to understand. It's like Nanda (Buddha's cousin) entrusting merchants to carry goods; because the request was made at an inappropriate time, it caused the merchants to lose profits, leading to great resentment. The rule of remaining silent arose from this.

Eleven, Making a spread with fine silk. 'Goxira' refers to fine silk floss. 'Spread' refers to the luxurious fabrics spread on the ground in a room. Bhikkhus in Kushinagar were making luxurious fabrics with silk floss, firstly because silk floss is expensive, and secondly because it easily breeds pests. Therefore, they were ridiculed and disliked by other bhikkhus, and thus the precept was established. Because doing so harms life, lacks compassion; is difficult to manage, hinders practice; and is too extravagant, not in accordance with the Dharma. If someone makes it for a bhikkhu, and if it is obtained through exchange of goods, it can be accepted and used.

Twelve, Making a spread with pure black sheep's wool. This precept was established because of the Group-of-Six bhikkhus. Because this kind of spread is very high quality, very expensive, and difficult to obtain and manage.

Thirteen, One may use a spread containing two parts pure black antelope wool. Since pure black is not allowed, mixing with other colors is permitted. Since mixing with other colors makes it easier to obtain, and the mind of attachment will be reduced, it is allowed. Other colors should account for two parts, and white should account for less than half. 'Lower' refers to the wool from the belly and feet as 'lower'. If the black exceeds one 'nissaggiya pacittiya' (an offense requiring expiation), if the lower color is less than one 'nissaggiya pacittiya', and if the white is less than one 'thullaccaya' (a lesser offense).

Fourteen, A spread can be used for six years. The previous pure and mixed colors, as well as these three types, all refer to the spreads and silk fabrics spread on the ground in the room. The Group-of-Six bhikkhus were greedy for accumulation, and made them themselves without permission, or made thin ones thick, or thick ones thin. They were disliked for their weight and size. They kept making them, looking for ways to accumulate more. Therefore, the precept was established, with a limit of six years. After the limit is reached, making another one does not require informing the Sangha. If one wants to make one when the limit is approaching, one needs to inform the Sangha. Only after the Sangha agrees, through a 'ñatti-dutiya-kamma' (a formal act of the Sangha), can one make it. This is to allow the Sangha to jointly consider. Old ones that are broken can be repaired, long ones can be cut to supplement short ones, large ones can be reduced to increase small ones. One should also observe the old or young, and the strength or weakness of their karma, to see if they can carry it with them, and then allow them to make it. Even if one does not carry it while walking, it is better to carry it.

Fifteen, Nisidana (sitting cloth). It is a sitting cloth. The bhikkhus accumulated many ground spreads and sitting cloths, and the new and old ones were piled up. The Yakkha (a type of spirit) Sangha accepted an invitation, and the Buddha later opened a room and walked in, and those who saw this humbly said: 'Accepted'.

不用無益於施主。又多欲妨學非沙門法。因是結戒。令用故緣之。施者得福。受者無罪。若有故縟純新作者捨墮。若無故縟純新無罪。

十六行道得羚羊毛　商人遠行。多戴羊毛。車壞牛病無由。致去道路多賊伴車悉重。欲以與之復不肯受。會有比丘。從后而來。商人大喜即以施之。於是比丘負重。隨去至前聚落。商伴嫌恨。語比丘言。汝為商也。行至於此。因是結戒。不復聽取。后諸居士欲施羊毛。比丘不受。居士甚恨。因是復開。開而限不過。三由旬自擔捨墮。若與他共彼亦三由旬。若不共亦如是。令他擔過三由旬突吉羅。綿同羊毛。其餘悉異。凡比丘持擔悉不得逕村。逕村突吉羅也。

十七非親里尼浣染擗羊毛　迦留陀夷眾中分得羊毛。令尼浣染。既廢道業。又年色變壞。后諸比丘尼眾共往佛所。佛問。何故。具以實答。因是結戒。犯者捨墮。將以親必無惡緣。風塵譏嫌。亦無由而起。故制非親。而許其親理也。

十八自手取金銀教他取　舉銀則七寶錢等一切寶物皆悉攝也。如是等物物之珍也。有識之類莫不愛重。亡身失道。靡不由之。而六群比丘之徒。手取金銀。長者居士減共呵責。沙門釋子盍舍。珍玩受持。四衣如何捉金。與貴人無異。因是結戒。不得捉寶。自捉教他比丘捉皆犯捨墮。

【現代漢語翻譯】現代漢語譯本：不使用舊的坐具對施主沒有好處。而且貪求過多會妨礙學習，不符合沙門的修行方式。因此制定戒律，允許使用舊的坐具。這樣，佈施的人可以獲得福報，接受佈施的人也沒有罪過。如果故意使用新的、精緻的坐具，則犯捨墮罪。如果不是故意使用新的、精緻的坐具，則沒有罪過。

十六、行路得到羚羊毛：有商人遠行，攜帶很多羊毛。但是車子壞了，牛也生病了，無法繼續前進。道路上有很多盜賊，同伴的車子都很重。商人想把羊毛送給他們，他們又不肯接受。這時，有個比丘（bhikkhu，佛教出家男眾）從後面趕來。商人非常高興，就把羊毛布施給了比丘。於是比丘揹負著沉重的羊毛，跟隨他們前進，到達前面的村落。商人的同伴們嫌棄、憎恨他，對比丘說：『你是個商人吧，怎麼會來到這裡？』因此制定戒律，不允許再接受羊毛。後來，一些在家信徒想佈施羊毛，比丘不接受，在家信徒非常怨恨。因此又開許接受羊毛，但限定不能超過三由旬（yojana，古印度長度單位，約合12-16公里），自己揹負超過三由旬就犯捨墮罪。如果與他人共同揹負，他也只能揹負三由旬。如果不共同揹負，也是一樣。讓他人揹負超過三由旬，則犯突吉羅罪（dukkhata，輕罪）。綿的規定與羊毛相同，其餘規定都不同。凡是比丘攜帶物品，都不得經過村莊，經過村莊則犯突吉羅罪。

十七、非親屬的比丘尼浣染、彈羊毛：迦留陀夷（Kaludayi，人名，佛陀弟子）在僧團中分得羊毛，讓比丘尼（bhikkhuni，佛教出家女眾）清洗染色。這既耽誤了比丘尼的修行，又使她們的容顏衰老。後來，一些比丘尼一起去佛陀（Buddha，佛教創始人）那裡。佛陀問她們原因，她們如實回答。因此制定戒律，違犯者犯捨墮罪。讓親屬做這些事，一定不會有不好的因緣，也不會引起風言風語，所以允許親屬做這些事。

十八、親自拿取金銀或教他人拿取：拿起銀子，就包括了七寶、錢等一切寶物。這些東西都是珍貴的，有知覺的生物沒有不珍視的。喪身失道，沒有不是因為這些東西引起的。而六群比丘（Chabbaggiya bhikkhus，六群惡比丘）之流，親自拿取金銀，長者、居士（gahapati，在家信徒）共同呵斥他們：『沙門釋子（Sakya，釋迦族出家弟子）應該捨棄珍玩，受持四衣（civara，比丘所持的袈裟），怎麼能拿金錢，和貴人沒有區別？』因此制定戒律，不得拿取寶物。自己拿取或教唆其他比丘拿取，都犯捨墮罪。

【English Translation】 English version: It is not beneficial to the donor to use old sitting cloths. Moreover, excessive desire hinders learning and is not in accordance with the practice of a 'samana' (ascetic). Therefore, a precept is established allowing the use of old sitting cloths. In this way, the giver can gain merit, and the receiver is without fault. If one intentionally uses a new and exquisite sitting cloth, it is an offense of 'nissaggiya pacittiya' (an offense requiring forfeiture and confession). If it is not intentional, there is no offense.

Sixteen, Obtaining Goat's Wool While Traveling: There were merchants traveling far away, carrying much goat's wool. However, the cart broke down, and the oxen became ill, making it impossible to continue. There were many thieves on the road, and the companions' carts were all heavy. The merchants wanted to give them the wool, but they refused to accept it. At this time, a 'bhikkhu' (Buddhist monk) came from behind. The merchants were very happy and gave the wool to the 'bhikkhu'. So the 'bhikkhu' carried the heavy wool, following them to the village ahead. The merchants' companions disliked and resented him, saying to the 'bhikkhu', 'You are a merchant, how did you come here?' Therefore, a precept was established, no longer allowing the acceptance of goat's wool. Later, some lay devotees wanted to donate goat's wool, but the 'bhikkhus' did not accept it, and the lay devotees were very resentful. Therefore, it was again permitted to accept goat's wool, but limited to no more than three 'yojanas' (an ancient Indian unit of distance, approximately 12-16 kilometers). Carrying it oneself for more than three 'yojanas' is an offense of 'nissaggiya pacittiya'. If carrying it jointly with another, they can only carry it for three 'yojanas'. If not carrying it jointly, it is the same. Causing another to carry it for more than three 'yojanas' is an offense of 'dukkhata' (a minor offense). The rules for cotton are the same as for goat's wool, but the other rules are different. All 'bhikkhus' carrying items must not pass through villages; passing through villages is an offense of 'dukkhata'.

Seventeen, Nuns Who Are Not Relatives Washing, Dyeing, and Carding Goat's Wool: 'Kaludayi' (name of a disciple of the Buddha) obtained goat's wool in the 'sangha' (monastic community) and had the 'bhikkhunis' (Buddhist nuns) wash and dye it. This both delayed the 'bhikkhunis'' practice and caused their complexions to deteriorate. Later, some 'bhikkhunis' went together to the 'Buddha' (the founder of Buddhism). The 'Buddha' asked them the reason, and they truthfully replied. Therefore, a precept was established, and violators commit an offense of 'nissaggiya pacittiya'. Having relatives do these things will certainly not lead to bad causes, nor will it give rise to gossip, so it is permitted for relatives to do these things.

Eighteen, Taking Gold and Silver with One's Own Hand or Instructing Others to Take It: Picking up silver includes all treasures such as the seven jewels and money. These things are precious, and sentient beings all cherish them. Losing one's life and straying from the path are all caused by these things. But the group of six 'bhikkhus' (Chabbaggiya bhikkhus, a group of six wicked monks) personally took gold and silver, and elders and 'gahapatis' (lay householders) jointly scolded them: 'The 'samana' (ascetic) disciples of the 'Sakya' (the clan of the Buddha) should abandon treasures and uphold the four robes ('civara', the robes worn by monks), how can they take money, no different from nobles?' Therefore, a precept was established, not allowing the taking of treasures. Taking it oneself or instructing other 'bhikkhus' to take it is an offense of 'nissaggiya pacittiya'.

沙彌得捉不得畜。捉寶之罪要眾中悔過也。

十九銀買種種物　言種種物則是一切所須之物也。大比丘用捨墮。金銀隨意所買。若法非法無不備有。因是結戒。悉不聽也。凡捨墮物之所買。儘是捨墮物也。唯可食物貪慾得突吉羅。無可舍故。無漸故。其過甚重。要僧中懺悔然後乃除耳。

二十種種販買　有一梵志。著赤色衣來詣跋難陀。跋難陀見之貪心內發。巧說方便以故衣易之。后懺悔還索。難陀不還。彼大愁惱。怨嘆盈路。將以難陀貿易。彼衣本為販買。不為自畜故。因是結戒。不得販販之人。於一切人非人。盡生噁心。所得財物以供三寶。三寶不受。令知慚愧。一切販賣所得之物悉皆捨墮。應眾中悔過。為利故買。買已不賣。賣不買皆突吉羅。若以同易異。以同易同。展轉求一一捨墮。貿易衣七日聽還悔過也。

二十一長缽　缽以盛食得一便足。六群比丘多畜無節。因是結戒。不得長畜。取時突。過十日捨墮。有三種上缽。他飯一缽他羹果等可食物半羹。中者求上。下者下中。大過上小過下非缽。不應受持也。

二十二未滿五綴更求新缽　跋難陀與商人共往至市。市見奸缽。難陀贊善。商人知意即買與之。因是結戒。不滿五綴不得更求人施得受。受已凈施貪著之人。或壞惡求好。故令

【現代漢語翻譯】現代漢語譯本沙彌（Śrāmaṇera，佛教出家男子）可以拿取或儲藏財物嗎？如果拿取寶物，需要在大眾僧團中懺悔。十九、用銀錢購買各種物品——這裡說的『各種物品』，指的是一切所需之物。大比丘（bhikkhu，受過具足戒的出家男子）如果用銀錢購買物品，就犯了捨墮罪（Nissaggiya Pācittiya，一種較重的戒律）。因為金銀可以隨意購買，無論合法或非法的物品都能輕易獲得，因此制定此戒律，一概不允許。凡是用捨墮物換來的東西，都屬於捨墮物。只有食物可以食用，但會犯突吉羅罪（Dukkata，一種輕罪），因為食物沒有可以捨棄的部分，也沒有逐步捨棄的過程，所以過失很重，必須在僧團中懺悔才能消除。二十、各種販賣——有一個婆羅門（Brahmin，古印度祭司階層）穿著紅色衣服來拜訪跋難陀（Nanda，六群比丘之一）。跋難陀見后，貪心頓起，巧妙地用舊衣服換取了他的新衣。後來婆羅門後悔了，想要回衣服，但難陀不肯歸還。婆羅門非常苦惱，一路抱怨嘆息，說難陀用貿易的手段騙取了他的衣服。這件衣服原本是用來販賣的，不是用來自己穿的，因此制定此戒律，禁止進行販賣。對於一切人或非人，都不要生起噁心。如果因為販賣而獲得的財物，應該供養三寶（佛、法、僧），但三寶不會接受，這會讓他感到慚愧。所有通過販賣獲得的物品都屬於捨墮物，應該在大眾僧團中懺悔。爲了利益而購買，買后不賣，或者賣后不買，都會犯突吉羅罪。如果用同類物品交換不同類物品，或者用同類物品交換同類物品，輾轉求取，都會犯捨墮罪。用衣服進行貿易，七天之內允許歸還並懺悔。二十一、長缽——缽（Pātra，僧侶用以乞食的食器）是用來盛食物的，有一個就足夠了。六群比丘（Chabbaggiya，行為不端的六位比丘）蓄積過多，毫無節制，因此制定此戒律，不得長期蓄積過多的缽。取缽時犯突吉羅罪，超過十天就犯捨墮罪。缽有三種：上等缽，可以盛他人的飯食一缽，或者他人的羹湯、水果等食物半缽；中等缽，可以用來換取上等缽；下等缽，可以用來換取中等缽。太大或太小都不算缽，不應該受持。二十二、未滿五綴又求新缽——跋難陀與商人一同前往市場。在市場上，他看到一個有瑕疵的缽，便讚歎說好。商人明白了他的意思，就買來送給他。因此制定此戒律，缽未滿五個補綴，不得再向他人請求施捨新的缽，即使得到，也應該佈施給貪著之人，或者故意損壞舊缽，以求得更好的缽。

【English Translation】 English version Is it permissible for a Śrāmaṇera (novice monk) to take or store possessions? If one takes treasures, one must confess in the Sangha (monastic community). 19. Buying Various Items with Silver: 'Various items' refers to all necessary things. If a senior bhikkhu (fully ordained monk) uses silver to buy things, it constitutes a Nissaggiya Pācittiya (an offense requiring forfeiture). Because gold and silver can be used to buy anything at will, whether lawful or unlawful, this precept is established to prohibit it entirely. Whatever is bought with forfeited items is also a forfeited item. Only food can be consumed, but it incurs a Dukkata (minor offense) because there is nothing to forfeit and no gradual process of forfeiture, so the transgression is very serious. It must be confessed in the Sangha before it can be absolved. 20. Various Kinds of Trading: A Brahmin (member of the priestly class in ancient India) wearing red clothes came to visit Nanda (one of the group of six monks known for misbehavior). Upon seeing him, Nanda's greed arose, and he cleverly exchanged his old clothes for the Brahmin's new ones. Later, the Brahmin regretted it and wanted his clothes back, but Nanda refused. The Brahmin was very distressed, lamenting and complaining all the way, saying that Nanda had cheated him out of his clothes through trade. These clothes were originally intended for sale, not for personal use, so this precept is established, prohibiting trading. One should not generate evil thoughts towards any human or non-human being. If wealth is obtained through trading, it should be offered to the Three Jewels (Buddha, Dharma, Sangha), but the Three Jewels will not accept it, causing shame. All items obtained through trading are forfeited and should be confessed in the Sangha. Buying for profit, buying without selling, or selling without buying all incur a Dukkata offense. If one exchanges similar items for different items, or similar items for similar items, seeking profit through repeated transactions, it constitutes a Nissaggiya offense. Trading clothes is allowed for seven days, after which one must confess. 21. An Oversized Bowl: A Pātra (begging bowl) is for holding food, and one is sufficient. The Chabbaggiya (group of six monks known for misbehavior) accumulated too many without restraint, so this precept is established, prohibiting the long-term accumulation of too many bowls. Taking a bowl incurs a Dukkata offense, and keeping it for more than ten days incurs a Nissaggiya offense. There are three types of bowls: a superior bowl can hold a bowl of another's rice or half a bowl of another's soup, fruit, or other edible items; a medium bowl can be used to exchange for a superior bowl; and an inferior bowl can be used to exchange for a medium bowl. Too large or too small is not a bowl and should not be accepted. 22. Seeking a New Bowl Before Five Patches: Nanda went to the market with a merchant. In the market, he saw a flawed bowl and praised it as good. The merchant understood his intention and bought it for him. Therefore, this precept is established: one should not ask others for a new bowl until the existing bowl has five patches. Even if one receives a new bowl, one should give it to someone who is attached to possessions, or deliberately damage the old bowl to obtain a better one.

五綴。以妨貪著。為綴處木枝滲豆等用意三洗。但令意盡惟不凈無罪。若先無缽而一時得二缽得受。受一持一凈舍。若先有更求時突。受時捨墮。若舍時應舍新施眾中舍。眾中舍者令深起慚愧。舍心決定。盛滿中水。次第行之。惡者易之無還。與之所貿之缽。又盛水行之。盛水行之者不欲令看好故也。亦欲明知滿而人不知名滿。凡與易者其缽必下。故言與眾中最下缽者。彼最下缽與長缽。比丘以其無足。故以此恥之。若都無人取還與本主。若重勛增色不更受。已勛故油者更受不持。缽行不失不犯。異國則失也。

二十三自乞縷使非親理識師識　六群比丘諸非親理居士令織師織。彼局居士散不從命。虛作廢業。怨聲外出。因是結戒。犯者捨墮。自倩使人儔同犯此戒。若自求倩織師。若愿彼空心為作無罪。

二十四非親理居士婦使織師織作衣　居士欲為跋難陀作衣。而先不自恣。隨其所欲。又令作衣縷賈以定。而難陀私化織師求作上衣。既廣且致。用縷過部。又得衣已不雇織師居士失縷。極大瞋恨。織師空作心亦懷忿。雖求一衣二處得罪。居士邊捨墮。織師邊得二種。若先決定許與物。而後不與犯重。若先心而口言與犯墮。

二十五與他比丘衣后瞋故自奪教人奪　往昔一時佛欲遊行。跋難陀作是念言。

佛從大眾衣食難供。若我隨行不得隨意。今當在先無求不足。先施弟子衣與而無。要后欲將行。弟子不從便奪弟子。弟子不還。遂強逼奪令其怨恨。因是結戒。不聽悔奪。若先與意了后奪犯重。未了而奪師捨墮。弟子不還犯重。戒文後言。是比丘應比丘前舍。謂弟子應舍還師。律師云。所誦戒無諸比丘前四字。未詳有者意。然依文亦以有義也。

二十六十日未至自恣得急施衣　有二因緣。有一商人。為安居故施一處僧物。竟不安居分物而去。商人後還甚大怪恨。二波斯匿王有一大將。受命將征。急事宜施。以此二緣有聽有遮。合而成戒。急施人有八種。若王夫人太子大臣大將病人女將出門。若畏怨賊。若十日未至自恣。八種人以急事施衣。手自分與得受。以十日竟便入功德衣。中時攝故。若通施不別眾共受。以自恣竟分。又十日前凡施物一切不分。以妨亂故。恐眾散故。十日前施主自分施受已凈施。又得急施衣而無功德衣得一月畜。一月畜已應凈舍。若無急舍一月后。又得十日。若有急施功德衣竟。長衣不得十日畜。以前得十日故。若前九日得急施衣。后得一日。如是前得八日能至二日。計后前取之。若前無急施衣。后令得十日也。

二十七夏三月末過後坐未滿八月　先因毗阿比丘留衣安陀林中。著上下

【現代漢語翻譯】現代漢語譯本：佛陀考慮到大眾的衣食難以供給，如果我隨心所欲，就不能隨意行事。現在應當走在前面，不求什麼都不缺。先施捨給弟子衣服，給了之後又想要回來。等到要走的時候，弟子不給，就強行奪取弟子的東西，弟子不還，於是就強行逼迫奪取，令其怨恨。因為這個原因而制定戒律，不允許反悔奪取。如果先徵得同意，之後又奪取，就犯重罪。沒有徵得同意就奪取，師父犯捨墮罪。弟子不還，犯重罪。戒文中後面說，這個比丘應當在其他比丘面前捨棄。意思是弟子應當捨棄歸還給師父。律師說，所誦的戒律中沒有『諸比丘前』這四個字。不清楚有這四個字是什麼意思。然而依照文字，也有這個意思。二十六、十日未到自恣（Pravāraṇā，僧眾解除結夏安居的儀式）時得到緊急施捨的衣服，有兩種因緣。有一種商人，爲了安居的緣故，施捨給一處僧團財物。結果沒有安居就分了財物離開了。商人後來回來，非常奇怪和怨恨。二是波斯匿王（Prasenajit，古代印度拘薩羅國國王）有一位大將，接受命令將要出征。緊急的事情應該施捨。因為這兩種因緣，有允許的，也有禁止的，合在一起成為戒律。緊急施捨的人有八種。如果是國王、夫人、太子、大臣、大將、病人、女人將要出門，或者畏懼怨家、盜賊，或者十日未到自恣。這八種人因為緊急的事情施捨衣服，親手分發給予，可以接受。等到十日結束，就納入功德衣（kathina-civara，安居結束后僧團獲得的佈施）的範圍，因為這是中時攝持的緣故。如果是普遍施捨，不特別指定，大眾共同接受，等到自恣結束后再分。另外，十日之前凡是施捨的財物一概不分，因為會妨礙擾亂，恐怕大眾離散。十日之前施主親自施捨，接受的人已經清凈接受施捨。又得到緊急施捨的衣服，而沒有功德衣，可以儲存一個月。一個月后應當清凈捨棄。如果沒有緊急捨棄，一個月后，又可以得到十日。如果有緊急施捨的功德衣結束。長衣不得儲存十日，因為之前已經得到十日了。如果前九日得到緊急施捨的衣服，之後得到一日。像這樣，前面得到八日，能到二日。計算後面，取前面的。如果前面沒有緊急施捨的衣服，之後可以得到十日。二十七、夏安居三個月末過後，坐禪未滿八個月。先是因為毗阿（Bhiā）比丘把衣服留在安陀林（Andhavana）中，穿著上下衣。

【English Translation】 English version: The Buddha considered that the Sangha's (community) food and clothing were difficult to provide for. If I were to act as I pleased, I would not be able to act freely. Now I should go ahead, not seeking anything and lacking nothing. First, give clothes to the disciples, and after giving, want them back. When it was time to leave, the disciples did not give them back, so he forcibly took the disciples' things. The disciples did not return them, so he forcibly coerced and took them, causing resentment. Because of this reason, the precepts were established, and it was not allowed to regret and take back. If consent was obtained first, and then taken back, a grave offense was committed. If taken without consent, the teacher commits a Nissaggiya Pacittiya (an offense requiring expiation involving forfeiture). If the disciple does not return it, a grave offense is committed. The precept text later says that this Bhikkhu (monk) should renounce it in front of other Bhikkhus. This means that the disciple should renounce and return it to the teacher. The Vinaya Master (lawyer) said that the precepts recited do not have the four words 'in front of all Bhikkhus'. It is not clear what the meaning of having these four words is. However, according to the text, it also has this meaning. Twenty-sixth, if one receives urgently donated robes before the tenth day of Pravāraṇā (the ceremony of ending the rainy season retreat), there are two causes. One is a merchant who donated property to a Sangha for the sake of the rainy season retreat. As a result, they did not observe the retreat and divided the property and left. The merchant later returned, feeling very strange and resentful. The second is that King Prasenajit (King of Kosala in ancient India) had a great general who was ordered to go on an expedition. Urgent matters should be donated. Because of these two causes, there are permissions and prohibitions, which together become precepts. There are eight types of people who make urgent donations. If it is a king, queen, prince, minister, general, patient, woman about to go out, or fearing enemies or thieves, or ten days before Pravāraṇā. These eight types of people donate robes because of urgent matters, and they can be received if they are distributed by hand. When the ten days are over, they are included in the scope of the kathina-civara (merit robe, donations received by the Sangha after the rainy season retreat), because this is the time of holding. If it is a general donation, not specifically designated, and the Sangha receives it together, it will be divided after the Pravāraṇā is over. In addition, all donations before the tenth day are not divided, because it will hinder and disturb, and it is feared that the Sangha will disperse. Before the tenth day, the donor personally donates, and the recipient has already purely received the donation. Also, if one receives urgently donated robes and does not have a kathina-civara, one can store them for one month. After one month, they should be purely discarded. If there is no urgent discarding, after one month, one can get ten days again. If there is an urgent donation of kathina-civara that ends. Long robes cannot be stored for ten days, because they have already been obtained for ten days before. If one receives urgently donated robes on the first nine days, and then receives one day. In this way, if one receives eight days before, one can reach two days. Calculate the back, take the front. If there are no urgently donated robes before, one can get ten days later. Twenty-seventh, after the end of the three months of the summer retreat, sitting meditation has not been completed for eight months. First, it was because the Bhikkhu Bhiā left his robes in Andhavana (a forest), wearing the upper and lower robes.

衣入城。還覓不得。因是嘆與衣缽。俱后因一國。比丘後坐未滿八月。所坐國法八月十四日十五日取八祀鬼。因此難故聽六日。未至息恣寄衣村內避去不失阿練。若法在阿練若處。要依聚落以所資物易得。有難則衣故。南方地平北方地險。地險難行。地平易行。易行故限去村十里。乃聽寄衣。險地難行故。限去五里。乃聽寄衣。若二處俱減。不聽寄衣。去以村近有救授故。從是后一切比丘自恣前六日。若有緣事悉用此法無犯也。餘一切時八難事起。而寄衣去。經宿失衣。而不犯捨墮。后但更受之也。

二十八春一月殘求而衣半月應畜　往昔一時八月有功德雨。能消眾病。聽諸比丘露地而浴。有見諦女人。名鹿子母。遣人請佛及僧。過見露浴。使即舍還。以所見白母。母更遣使。佛即受請。供飯以訖白佛求愿。愿聽七事。佛即許之。雨浴即其所愿之一也。前坐人應三月十六日求。入四月受畜。安居日得用。七月半應舍。後坐人四月十六日求。入五月應受畜。后安居日得用。過一月求悉突。過半月畜捨墮。自恣竟不捨亦墮舍。天竺法觀天文而立閏也。若夏節未應便潤四月。冬節未應便閏八月。若一國中潤四月。比丘隨國法而結安居。因四月十六日結坐。七月半自恣。潤處七月半。于無潤處則是八月半。若無潤處比丘

【現代漢語翻譯】現代漢語譯本：比丘進入城中，仍然無法找到（可以寄放衣服的地方）。因此，嘆息衣服和缽盂，都因為一個國家（的習俗）而延後（處理）。因為那個國家的比丘在結夏安居后未滿八個月，而該國法律規定八月十四日、十五日要祭祀鬼神，因為這個困難的緣故，允許（比丘在）自恣前六日，如果遇到緊急情況，可以按照這個方法，沒有捨墮的罪過。其餘一切時候，如果發生八難的事情，而寄放衣服離開，即使過夜遺失了衣服，也不犯捨墮罪。之後只要重新接受（新的衣服）就可以了。

二十八天（春季）一月將盡時請求（寄衣），半個月內應該接受畜積（寄放的衣服）。過去，曾經有一個時候，八月有功德雨，能夠消除各種疾病。允許各位比丘在露天沐浴。有一位證得真諦的女人，名叫鹿子母（Mrigara-mata，鹿的母親），派人邀請佛陀和僧眾。使者看到（比丘們）露天沐浴，立刻回去，把所見到的告訴了母親。母親再次派遣使者，佛陀就接受了邀請。供養齋飯完畢后，（鹿子母）向佛陀請求，希望允許七件事。佛陀立刻答應了她。雨天沐浴就是她所希望的事情之一。前坐的比丘應該在三月十六日請求（寄衣），進入四月接受畜積（寄放的衣服），安居日可以使用。七月半應該捨棄（寄放的衣服）。後坐的比丘四月十六日請求（寄衣），進入五月應該接受畜積（寄放的衣服），后安居日可以使用。超過一個月請求（寄衣）都屬於悉突（不凈施），超過半個月畜積（寄放的衣服）就犯捨墮罪。自恣結束后不捨棄（寄放的衣服）也犯捨墮罪。天竺（India）的歷法是觀察天文來設立閏月的。如果夏季不應該閏月卻閏了四月，冬季不應該閏月卻閏了八月。如果一個國家閏了四月，比丘就按照該國的歷法來結夏安居。因此在四月十六日結夏安居，七月半自恣。閏月的地方是七月半自恣，沒有閏月的地方就是八月半自恣。如果沒有閏月的地方，比丘（應該）

【English Translation】 English version: Entering the city, the Bhikkhu still could not find a place (to leave his robes). Therefore, he lamented that both the robes and the alms bowl were delayed (in being dealt with) because of the custom of a certain country. Because the Bhikkhus in that country had not completed eight months after the Vassa retreat, and the law of that country stipulated that on the fourteenth and fifteenth days of the eighth month, ghosts should be worshiped, due to this difficulty, it was permitted (for the Bhikkhus) six days before the Pravāraṇā (self-surrender ceremony), if there was an emergency, to follow this method, without committing a Nissaggiya Pācittiya offense. At all other times, if the Eight Difficulties arise, and the robes are left behind, even if they are lost overnight, there is no Nissaggiya Pācittiya offense. Afterwards, it is only necessary to receive (new robes) again.

Requesting (to leave robes) twenty-eight days (of spring), near the end of the first month, the robes should be accepted and stored within half a month. In the past, there was a time when there was meritorious rain in the eighth month, which could eliminate various diseases. The Bhikkhus were allowed to bathe in the open. There was a woman who had attained the Truth, named Mrigara-mata (鹿子母, Deer Mother), who sent someone to invite the Buddha and the Sangha. The messenger saw (the Bhikkhus) bathing in the open, and immediately returned, telling his mother what he had seen. The mother sent another messenger, and the Buddha accepted the invitation. After offering the meal, (Mrigara-mata) requested the Buddha to allow seven things. The Buddha immediately agreed to her. Bathing in the rain was one of the things she desired. The Bhikkhu sitting in the front should request (to leave robes) on the sixteenth day of the third month, and accept and store (the left robes) in the fourth month, and use them on the day of the Vassa retreat. The robes should be discarded on the fifteenth day of the seventh month. The Bhikkhu sitting in the back should request (to leave robes) on the sixteenth day of the fourth month, and accept and store (the left robes) in the fifth month, and use them on the day of the later Vassa retreat. Requesting (to leave robes) more than a month later is considered Siddha (impure offering), and storing (the left robes) more than half a month later constitutes a Nissaggiya Pācittiya offense. Not discarding (the left robes) after the Pravāraṇā also constitutes a Nissaggiya Pācittiya offense. The calendar of India (天竺, Tianzhu) establishes leap months by observing astronomy. If the fourth month is intercalated when it should not be in summer, or the eighth month is intercalated when it should not be in winter. If a country intercalates the fourth month, the Bhikkhus should observe the Vassa retreat according to the calendar of that country. Therefore, the Vassa retreat is observed on the sixteenth day of the fourth month, and the Pravāraṇā is on the fifteenth day of the seventh month. In places where there is an intercalary month, the Pravāraṇā is on the fifteenth day of the seventh month, and in places where there is no intercalary month, it is on the fifteenth day of the eighth month. If there is no intercalary month, the Bhikkhus (should)

待彼有潤處比丘自恣。則是八月半自恣。待彼故未舍雨浴衣。是故過不在後而返在前。故言從求作來犯突。受待未舍捨墮。三月十六日求。四月初畜。雖于潤月十六日安居者。則長得一月。長得一月故求畜皆長也。又云。凡自恣竟余夏分一月。未過得一月。時衣不犯長財。今潤比丘來自恣。未得時衣。無潤比丘待有潤比丘自恣。則與彼俱得。得時于無潤者已入冬分。冬分得時衣無救于先犯。夏后一月犯長財捨墮。坐前時犯過一月求突。過半月畜捨墮也。

二十九知檀越施僧物自迴向已　信向居士欲供施僧。六群比丘貪餐。自求向已。因是結戒。犯者捨墮。物應還僧中。悔過知物。向三二一比丘迴向已突。若回此僧物與彼僧及尼。僧回尼僧物與尼僧及比丘僧。如是五眾人及畜生回多與少。回少與多。一一突。

三十服四種合消藥　凡藥有四種。一者時藥。時藥有十五種。五助食。根莖枝葉果也五正食。餅麨糒異肉。如五似食。床粟䵃麥。弟子加師。小麥搗令碎熱食之。加師二者夜分藥。謂八種果醬。一名周利。二名牟利。三名拘利。四名舍利。五名舍都。六名類樓。七名利。八名蒲桃。除蓏餘一切果悉得作醬。八種果醬未濟。漉澄清名時藥。已漉澄清名一夜分藥。油未澄漉。蘇未揃練名時藥。澄清揃練七日

【現代漢語翻譯】現代漢語譯本待有潤處的比丘完成自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式），那麼就是八月半完成自恣。如果他們沒有捨棄雨浴衣，那麼過失不在於之後而在於之前。所以說，從請求製作時就開始犯突吉羅（duṣkṛta，一種輕微的罪過），接受（雨浴衣）等待（自恣）而未捨棄則犯捨墮（naiḥsargika pāyantika，一種較重的罪過）。三月十六日請求（製作雨浴衣），四月初儲存。即使在閏月的十六日開始安居，也能多得一個月。因為多得一個月，所以請求和儲存的時間都延長了。還有一種說法，凡是自恣結束后，剩餘的夏季時間還有一個月的期限。未超過這個期限，就能多得一個月的時間衣，不犯長財（atyayika，緊急情況下的例外）。現在有閏月的比丘前來參加自恣，還沒有得到時間衣。沒有閏月的比丘等待有閏月的比丘完成自恣，那麼就和他們一起得到時間衣。對於沒有閏月的比丘來說，得到時間衣時已經進入冬季。冬季得到時間衣也無法彌補之前的過失。夏季過後一個月犯長財捨墮，在之前的時間犯過了一個月請求（製作雨浴衣）犯突吉羅，超過半個月儲存（雨浴衣）犯捨墮。

二十九、知道檀越（dānapati，施主）佈施給僧團的物品，自己迴向（pariṇāmanā，將功德迴向給他人）已經犯戒。有信心的居士想要供養僧團，六群比丘貪圖食物，自己請求迴向。因此制定戒律，違犯者犯捨墮。物品應該歸還僧團。懺悔過錯，知道物品（的歸屬）。向三個、兩個或一個比丘迴向，犯突吉羅。如果將這個僧團的物品迴向給那個僧團或尼眾（bhikṣuṇī，比丘尼），僧團將尼眾或僧團的物品迴向給尼眾或比丘僧團，像這樣五種人（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）以及畜生迴向，迴向多給少，迴向少給多，每一次都犯突吉羅。

三十、服用四種混合的消食藥。凡是藥物有四種。第一種是時藥（yāmaka，規定時間內可以服用的藥物）。時藥有十五種，五種是輔助食物，即根、莖、枝、葉、果；五種是正食，即餅、炒麵、米飯、不同的肉類；還有五種是類似食物，即床粟、䵃麥（音yú，一種粗糧）、麥。弟子可以給師父加小麥，搗碎後加熱食用。加給師父。第二種是夜分藥（yāmakālika，晚上可以服用的藥物），指八種果醬。第一種叫周利，第二種叫牟利，第三種叫拘利，第四種叫舍利，第五種叫舍都，第六種叫類樓，第七種叫利，第八種叫蒲桃。除了瓜類，其餘一切水果都可以製作成果醬。這八種果醬如果未經濾清，稱為時藥；已經濾清，稱為一夜分藥。油未經澄清過濾，酥油未經提煉，稱為時藥；澄清提煉后，七天內可以服用。

【English Translation】 English version When a bhikkhu (monk) from a place with rain completes the pravāraṇā (invitation), it is considered that the pravāraṇā is completed on the fifteenth day of the eighth month. If they have not discarded the rain-bathing cloth, the fault lies not in the future but in the past. Therefore, it is said that from the time of requesting the making (of the rain-bathing cloth), one commits a duṣkṛta (wrongdoing). Accepting (the rain-bathing cloth) and waiting (for the pravāraṇā) without discarding it constitutes a naiḥsargika pāyantika (an offense entailing forfeiture). Requesting (the making of the rain-bathing cloth) on the sixteenth day of the third month, and storing it at the beginning of the fourth month. Even if one begins the rainy season retreat on the sixteenth day of the intercalary month, one gains an extra month. Because one gains an extra month, both the requesting and storing times are extended. Furthermore, it is said that after the pravāraṇā is completed, there is a remaining summer period of one month. If this period is not exceeded, one gains an extra month of time-permitted cloth, and does not commit the offense of keeping wealth too long (atyayika, an exception in emergencies). Now, if a bhikkhu from a place with an intercalary month comes to participate in the pravāraṇā, and has not yet obtained the time-permitted cloth, and a bhikkhu without an intercalary month waits for a bhikkhu with an intercalary month to complete the pravāraṇā, then they both obtain the time-permitted cloth together. For the bhikkhu without an intercalary month, by the time they obtain the time-permitted cloth, it is already winter. Obtaining the time-permitted cloth in winter does not remedy the previous offense. Committing the offense of keeping wealth too long (naiḥsargika pāyantika) one month after summer, committing a duṣkṛta for requesting (the making of the rain-bathing cloth) one month before the time, and committing a naiḥsargika pāyantika for storing (the rain-bathing cloth) for more than half a month.

Knowing that a dānapati (donor) has donated items to the Sangha (monastic community), and redirecting (pariṇāmanā, transferring merit) it oneself constitutes an offense. If a faithful layperson wishes to make offerings to the Sangha, and the group of six bhikkhus (monks) are greedy for food and request the redirection themselves, a precept is established because of this. The offender commits a naiḥsargika pāyantika. The items should be returned to the Sangha. Repenting for the offense, and knowing the ownership of the items. Redirecting to three, two, or one bhikkhu constitutes a duṣkṛta. If one redirects the items of this Sangha to that Sangha or to the bhikṣuṇīs (nuns), or if a Sangha redirects the items of the bhikṣuṇīs or Sangha to the bhikṣuṇīs or the bhikkhu Sangha, like this, redirecting among the five groups (bhikkhus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās) and animals, redirecting more to less, or redirecting less to more, each instance constitutes a duṣkṛta.
Taking four kinds of mixed digestive medicine. There are four kinds of medicine. The first is yāmaka (time-permitted medicine). There are fifteen kinds of yāmaka, five are auxiliary foods, namely roots, stems, branches, leaves, and fruits; five are staple foods, namely cakes, roasted flour, rice, and different kinds of meat; and five are similar to food, namely bed millet, hulled wheat (yú, a kind of coarse grain), and wheat. A disciple may add wheat to the teacher, crushing it and heating it before eating. Adding it for the teacher. The second is yāmakālika (night-permitted medicine), referring to eight kinds of fruit preserves. The first is called Zhouli, the second is called Mouli, the third is called Kuli, the fourth is called Sheli, the fifth is called Shedu, the sixth is called Leilou, the seventh is called Li, and the eighth is called Putao. Except for melons, all other fruits can be made into preserves. If these eight kinds of fruit preserves are not filtered, they are called yāmaka; if they are filtered, they are called night-permitted medicine. If oil is not clarified and filtered, and ghee is not refined, they are called yāmaka; after clarification and refinement, they can be taken within seven days.

藥。蜜及石蜜亦七日藥。如牛脂䐗脂等一切脂。未揃練澄清名時藥。揃練澄清無肉氣無骨氣亦七日藥。餘一切姜佳等終身藥。又諸果合滓是時藥。果果木汁夜分藥。生薑等七日藥。一切樹脂未揃等亦七日藥。藥過七日服不能治病故。因以為限。防其貪嗜也。眾生骨角折毛時藥。燒作發為終身藥。昔八月中諸比丘時行病　后食時藥饑虛不足羸瘦。佛復聽。聽食四種藥。所謂蘇油蜜石蜜。星宿比丘多畜諸藥。停積逕宿。因是還開。若病聽服四種合消藥。病差則止。若無凈人可付。有貪不能得。聽手受口受。七日服之。時藥夜分藥七日終身。此四種藥未口受手受。凈施凈人得。終身日日凈人邊受服。時藥時受服。夜分藥若自手受不口受。移時應更受。若已口受一受得夜服之。七日藥若口受手受。七日中自取服。若不口受手受。應日日凈人邊受。終身藥手受口受。終身自取。若手受口不受。故日日凈人邊受。若不口受手受。凈舍已。終身就凈人受服。為防盜心故。一切飲食物悉從凈人受。七日藥無病人不得口受服。若病人口受手受。藥未逕宿。無病人得服。已逕宿不得服。

半月說戒　半月不說戒突。說則清凈。亦能凈眾俱意犯得悔除故。又三默然。令犯者思愆。眾無疑悔故也。

九十波夜提　或言。燒熱地獄中

{ "translations": [ "現代漢語譯本", "藥。酥油、蜂蜜以及石蜜（一種精製糖）是七日藥。像牛油、豬油等一切油脂，未經提煉澄清的叫做時藥。提煉澄清后沒有肉的氣味、沒有骨頭的氣味，也是七日藥。其餘一切姜、佳（推測為某種香料）等是終身藥。還有各種水果連同果渣是時藥。水果和樹木的汁液是夜分藥。生薑等是七日藥。一切樹脂未經提煉等也是七日藥。藥物過了七天服用就不能治病了，因此設定期限，防止人們貪圖享用。眾生骨頭折斷、羽毛斷落時，用作時藥。燒成灰的發是終身藥。過去八月中，眾比丘流行疾病，飯後食用時藥，因飢餓虛弱而身體消瘦。佛陀再次允許，允許食用四種藥，即酥油、油、蜂蜜、石蜜。星宿比丘（Star Constellation Bhikshu）積蓄很多藥物，存放過夜。因此又開許，如果生病，可以服用四種混合后容易消化的藥，病好就停止服用。如果沒有凈人（負責處理僧侶事務的居士）可以交付，有人貪婪而無法得到，允許用手接受或口接受，七天內服用。時藥、夜分藥、七日藥、終身藥，這四種藥未經口接受或手接受，要清凈地施捨給凈人才能得到。終身藥每天從凈人那裡接受服用。時藥在規定的時間接受服用。夜分藥如果自己用手接受但不口接受，過了時間應該重新接受。如果已經口接受，一次接受就可以在晚上服用。七日藥如果口接受或手接受，七天內自己取用服用。如果不口接受或手接受，應該每天從凈人那裡接受。終身藥用手接受或口接受，終身自己取用。如果用手接受但不口接受，所以每天從凈人那裡接受。如果不口接受而用手接受，清凈地施捨后，終身就從凈人那裡接受服用。爲了防止盜竊之心，一切飲食都從凈人那裡接受。七日藥沒有病人不得口接受服用。如果病人用口接受或手接受，藥物沒有過夜，沒有病人可以服用。已經過夜就不得服用。", "半月誦戒。半月不誦戒是突吉羅（Dukkata，惡作）。誦戒則能使僧團清凈，也能使大眾因違犯戒律而產生的罪過得以懺悔消除。還有三種默然，讓犯戒者反思自己的過錯，使大眾沒有疑惑和後悔。", "九十波夜提（Payantika，墮罪）。有人說，是在燒熱的地獄中。" ], "english_translations": [ "English version", "'Medicine'. Ghee, honey, and rock candy (a type of refined sugar) are seven-day medicines. Like cow ghee, lard, and all other fats, those that are unrefined and unclarified are called 'occasional medicines'. Those that are refined and clarified, without the smell of meat or bones, are also seven-day medicines. All other things like ginger and 'jia' (presumed to be a type of spice) are lifelong medicines. Also, all fruits together with their residue are occasional medicines. The juice of fruits and trees are night medicines. Ginger and the like are seven-day medicines. All tree resins that are unrefined are also seven-day medicines. Medicine that is taken after seven days cannot cure illness, therefore a limit is set to prevent people from being greedy and indulging. Broken bones and fallen feathers of beings are occasional medicines. Hair burned into ashes is a lifelong medicine. In the past, during the eighth month, many Bhikshus (monks) were suffering from illness, and after eating occasional medicine after meals, they became thin and weak due to hunger and weakness. The Buddha then allowed, allowing the consumption of four types of medicine, namely ghee, oil, honey, and rock candy. Star Constellation Bhikshu (Xingxiu Bhikshu) accumulated many medicines, storing them overnight. Therefore, it was again permitted that if one is ill, one can take four types of medicine that are easily digestible after mixing, and stop taking them when the illness is cured. If there is no attendant (a layperson responsible for handling the affairs of monks), and someone is greedy and cannot obtain it, it is allowed to receive it by hand or by mouth, and take it within seven days. Occasional medicines, night medicines, seven-day medicines, and lifelong medicines, these four types of medicine must be purely given to an attendant before they can be obtained without being received by mouth or by hand. Lifelong medicine is received and taken from the attendant every day. Occasional medicine is received and taken at the prescribed time. If night medicine is received by hand but not by mouth, it should be received again after the time has passed. If it has already been received by mouth, one reception allows it to be taken at night. If seven-day medicine is received by mouth or by hand, one can take it oneself within seven days. If it is not received by mouth or by hand, it should be received from the attendant every day. Lifelong medicine is received by hand or by mouth, and one can take it oneself for life. If it is received by hand but not by mouth, it is therefore received from the attendant every day. If it is not received by mouth but by hand, after giving it purely, one receives and takes it from the attendant for life. To prevent the mind of theft, all food and drink are received from the attendant. Seven-day medicine cannot be received and taken by mouth if one is not ill. If a sick person receives it by mouth or by hand, and the medicine has not been kept overnight, a non-sick person can take it. If it has been kept overnight, it cannot be taken."", "Recitation of precepts every half month. Not reciting the precepts every half month is a Dukkata (an offense of wrong-doing). Reciting the precepts can purify the Sangha (monastic community), and can also allow the masses to repent and eliminate the offenses caused by violating the precepts. There are also three silences, allowing those who have violated the precepts to reflect on their mistakes, so that the masses have no doubts or regrets.", "Ninety Payantika (an offense entailing expiation). Some say it is in the hell of burning heat." ] }

燒熱也。或言。墮惡墮惡趣。或言。障障聖道也。無物可舍故。但言墮也。高床鐵筒大坐具等。應用而異事在後也。

第一妄語　有呵提比丘。聰明好論。有梵志來欲與亢辨。呵提畏之。誑言。乞食遂云不還。惡名流佈。因是結戒。不得妄語。妄語攝四篇五種戒。妄語得過人法犯重。言而不辯。辯而還隱犯偷。以無根謗人四重犯僧殘。僧殘誣人犯墮。墮事誣人突。凡見聞知識疑妄言。不見聞知識。不見聞知識疑妄妄見聞知識疑妄。盡名知而妄語犯墮。以貪悉癡。故知而妄語。爪語與知異。悉是知而妄語犯波逸提也。

第二毀呰語　姓有四種。一劫初帝王種。二波羅門。初時修梵行者也。三名毗舍。貴族及中間姓常前謂居士。四者首陀羅。下雜姓也。此四種人出家受戒。六群恚恨作八種毀呰。八種者種伎作犯病相煩惱罵。語前三種姓云。如是種何用出家受戒。為輕毀心故一一語突。語下雜姓一一語犯墮。以慚恥深故語前三種姓言。如應學伎術作。汝所作何用出家受戒。為一一語突。語下雜姓一一語犯墮也。解已更說解者犯墮。若不解突。語四種人言。汝是犯后四篇戒。如是惡病相。如是重煩惱。如是二種惡罵人。何用出家受戒。為又作出家在家罵法。以毀呰之。于彼四姓一一毀中一一犯墮。八種之外更以余

【現代漢語翻譯】現代漢語譯本：燒熱也是一種墮落。或者說，這是墮入惡趣。或者說，這是障礙聖道。因為沒有什麼可以捨棄，所以只能說是墮落。高床、鐵筒、大坐具等，應用不同，這些事情在後面會講到。

第一妄語：有呵提比丘（一個比丘的名字），聰明善辯。有梵志（婆羅門修行者）來想要與他辯論。呵提比丘害怕，就撒謊說去乞食，然後就說不回來了。惡名因此流傳開來。因此結戒，不得妄語。妄語包括四篇五種戒。妄語如果涉及過人法，就犯重罪。說話不清楚，清楚了又隱瞞，犯偷蘭遮罪。以沒有根據的事情誹謗他人，犯四重罪（僧殘）。僧殘罪誣陷他人，犯墮罪。墮罪的事情誣陷他人，犯突吉羅罪。凡是見到、聽到、知道、懷疑而妄語，沒有見到、聽到、知道，沒有見到、聽到、知道卻懷疑而妄語，見到、聽到、知道卻懷疑而妄語，都屬於明知而妄語，犯墮罪。因為貪婪和愚癡，所以明知而妄語。爪語與明知不同。全部都是明知而妄語，犯波逸提罪。

第二毀呰語：姓有四種。一是劫初的帝王種姓。二是婆羅門，最初修行梵行的人。三是毗舍（吠舍），貴族及中間姓氏，常被稱為居士。四是首陀羅，下等雜姓。這四種人出家受戒后，六群比丘（六個比丘的名字，以製造事端而聞名）因為恚恨而做出八種毀呰的行為。八種是種姓、伎術、作業、犯戒、病相、煩惱、罵。對前三種姓說：『像你這樣的種姓，出家受戒有什麼用？』爲了輕毀對方，每說一句犯突吉羅罪。對下等雜姓說，每說一句犯墮罪。因為慚愧心很深，所以對前三種姓說：『你應該學習伎術作業，你所做的這些，出家受戒有什麼用？』每說一句犯突吉羅罪。對下等雜姓說，每說一句犯墮罪。理解之後再說理解的人，犯墮罪。如果不理解，犯突吉羅罪。對四種人說：『你犯了后四篇的戒，像這樣惡劣的病相，像這樣嚴重的煩惱，像這樣兩種惡劣的罵人行為，出家受戒有什麼用？』又創造出出家和在家的罵法，以此來毀呰他們。對於這四種姓，每一種毀呰中的每一種行為都犯墮罪。八種之外，再用其他的毀呰 English version: Burning is also a kind of falling. Or it can be said, it is falling into evil realms. Or it can be said, it is obstructing the path to enlightenment. Because there is nothing to give up, it can only be said to be falling. High beds, iron tubes, large sitting mats, etc., have different applications, and these matters will be discussed later.

First False Speech: There was a Bhikkhu named Aheti (name of a bhikkhu), who was intelligent and eloquent. A Brahmin (a Brahman ascetic) came wanting to debate with him. Aheti Bhikkhu was afraid, so he lied, saying he was going for alms, and then said he would not return. His bad reputation spread as a result. Therefore, the precept was established, forbidding false speech. False speech includes four sections and five kinds of precepts. If false speech involves superhuman qualities, it constitutes a grave offense. Speaking unclearly, and then concealing it when clear, constitutes a stūlātyaya offense. Slandering others with unfounded accusations constitutes a fourfold offense (saṃghāvaśeṣa). Accusing someone of a saṃghāvaśeṣa offense constitutes a pāyantika offense. Accusing someone of a pāyantika offense constitutes a duṣkṛta offense. All false speech based on seeing, hearing, knowing, or suspecting; not seeing, hearing, knowing; not seeing, hearing, knowing but suspecting; seeing, hearing, knowing but suspecting, all constitute knowingly lying, which is a pāyantika offense. Because of greed and ignorance, one knowingly lies. 'Claw speech' is different from knowing. All knowingly lying constitutes a pāyantika offense.

Second Abusive Speech: There are four kinds of castes. First, the royal caste from the beginning of the kalpa. Second, the Brahmins, those who initially practiced Brahmacharya. Third, the Vaishyas (Veshas), nobles and middle-class surnames, often referred to as laypeople. Fourth, the Shudras, the lower mixed castes. After these four kinds of people leave home and receive the precepts, the Six Group Bhikkhus (names of six bhikkhus, known for creating trouble) commit eight kinds of abusive acts out of anger and resentment. The eight kinds are caste, skills, occupation, transgression, illness, affliction, and cursing. They say to the first three castes: 'What is the use of leaving home and receiving precepts for a caste like yours?' To belittle them, each statement constitutes a duṣkṛta offense. To the lower mixed castes, each statement constitutes a pāyantika offense. Because of deep shame, they say to the first three castes: 'You should learn skills and occupations; what is the use of leaving home and receiving precepts for what you do?' Each statement constitutes a duṣkṛta offense. To the lower mixed castes, each statement constitutes a pāyantika offense. Understanding and then speaking to those who understand constitutes a pāyantika offense. If not understanding, it constitutes a duṣkṛta offense. They say to the four kinds of people: 'You have violated the precepts of the last four sections, like such a terrible illness, such a severe affliction, such two kinds of terrible cursing, what is the use of leaving home and receiving precepts?' They also create methods of cursing for those who have left home and those who are laypeople, using this to abuse them. For each of these four castes, each act within each kind of abuse constitutes a pāyantika offense. Beyond the eight kinds, using other abuses

【English Translation】 Burning is also a kind of falling. Or it can be said, it is falling into evil realms. Or it can be said, it is obstructing the path to enlightenment. Because there is nothing to give up, it can only be said to be falling. High beds, iron tubes, large sitting mats, etc., have different applications, and these matters will be discussed later. First False Speech: There was a Aheti Bhikkhu (name of a bhikkhu), who was intelligent and eloquent. A Brahmin (a Brahman ascetic) came wanting to debate with him. Aheti Bhikkhu was afraid, so he lied, saying he was going for alms, and then said he would not return. His bad reputation spread as a result. Therefore, the precept was established, forbidding false speech. False speech includes four sections and five kinds of precepts. If false speech involves superhuman qualities, it constitutes a grave offense. Speaking unclearly, and then concealing it when clear, constitutes a stūlātyaya offense. Slandering others with unfounded accusations constitutes a fourfold offense (saṃghāvaśeṣa). Accusing someone of a saṃghāvaśeṣa offense constitutes a pāyantika offense. Accusing someone of a pāyantika offense constitutes a duṣkṛta offense. All false speech based on seeing, hearing, knowing, or suspecting; not seeing, hearing, knowing; not seeing, hearing, knowing but suspecting; seeing, hearing, knowing but suspecting, all constitute knowingly lying, which is a pāyantika offense. Because of greed and ignorance, one knowingly lies. 'Claw speech' is different from knowing. All knowingly lying constitutes a pāyantika offense. Second Abusive Speech: There are four kinds of castes. First, the royal caste from the beginning of the kalpa. Second, the Brahmins, those who initially practiced Brahmacharya. Third, the Vaishyas (Veshas), nobles and middle-class surnames, often referred to as laypeople. Fourth, the Shudras, the lower mixed castes. After these four kinds of people leave home and receive the precepts, the Six Group Bhikkhus (names of six bhikkhus, known for creating trouble) commit eight kinds of abusive acts out of anger and resentment. The eight kinds are caste, skills, occupation, transgression, illness, affliction, and cursing. They say to the first three castes: 'What is the use of leaving home and receiving precepts for a caste like yours?' To belittle them, each statement constitutes a duṣkṛta offense. To the lower mixed castes, each statement constitutes a pāyantika offense. Because of deep shame, they say to the first three castes: 'You should learn skills and occupations; what is the use of leaving home and receiving precepts for what you do?' Each statement constitutes a duṣkṛta offense. To the lower mixed castes, each statement constitutes a pāyantika offense. Understanding and then speaking to those who understand constitutes a pāyantika offense. If not understanding, it constitutes a duṣkṛta offense. They say to the four kinds of people: 'You have violated the precepts of the last four sections, like such a terrible illness, such a severe affliction, such two kinds of terrible cursing, what is the use of leaving home and receiving precepts?' They also create methods of cursing for those who have left home and those who are laypeople, using this to abuse them. For each of these four castes, each act within each kind of abuse constitutes a pāyantika offense. Beyond the eight kinds, using other abuses

事毀大比丘者突。若以八事毀呰沙彌白衣非人畜生悉突。若如實毀呰。毀呰而非妄語。毀而不實。是毀呰妄語也。

第三兩舌　兩舌之惡雖被和善。六群縱逸輕作無恥。虛講無端。斗亂彼此。彼此惱亂。己亦喪業　勞形后思功言媚說。身口意業皆悉不善。斗余比丘令作二部。欲兩處賣思二邊異說。語前三姓出家人言。某名某姓某病某作某相。比丘言。汝等如是種。何用出家受戒。為解與不解。解已更一一語突。伎作亦如是。語下雜姓。若解已更說。解者一一語犯墮。不解突。伎作亦如是。以後犯病相惱罵五事作兩舌語。四姓比丘彼解。解已更說。解者一一語中犯墮。不解突。更以餘事離別大比丘突。以八事別餘一切人非人悉皆突吉羅。

第四僧事如減還更發起　𤘽睒彌比丘惡姓多瞋。斗諍不止。世尊捨去至舍衛國。長者居士減共嫌嘖。比丘愧懼。追佛求悔。眾既斷決。彼亦和解。六群比丘教聚還起令諍。一相言諍。總下諸諍。就中更開下三耳。二無根謗諍。三犯戒事諍。四常所行事諍。謂說戒自恣一切羯磨。及諸僧事中有時諍起也。凡有五種比丘。一舊比丘。二客比丘。三囑比丘。四犯事比丘。五見事比丘。此之種比丘起四種諍。眾如法以七事滅之。若如法滅事中作如法相。不如法滅疑相還更起者犯墮。

【現代漢語翻譯】現代漢語譯本：譭謗大比丘（Bhikkhu，佛教僧侶）者，犯突吉羅（Dukkata，輕罪）。如果用八件事譭謗沙彌（Sramanera，佛教沙彌）、白衣（在家信徒）、非人（非人類眾生）、畜生，都犯突吉羅。如果如實譭謗，譭謗的不是妄語，譭謗但不真實，這是譭謗妄語。

第三，兩舌（Pisuna-vacana，挑撥離間）。兩舌的罪惡，即使被和善掩蓋。六群比丘放縱輕率地造作，虛假地講述無端的事情，挑起彼此爭鬥，使彼此惱亂，自己也喪失功德。勞神費力地思考，用諂媚的語言說話，身口意三業都不善。挑撥其他比丘，使他們分成兩派。想要在兩處兜售，思考兩邊的不同說法。對前三姓（指較高種姓）的出家人說：『某人名叫什麼，姓什麼，有什麼病，做了什麼事，長什麼樣。』比丘說：『你們是這樣的種姓，為什麼還要出家受戒？』如果他們理解了，再說一遍，就犯突吉羅。伎作（指表演者）也一樣。對下雜姓（指較低種姓）說，如果他們理解了，再說一遍，理解的人再說一遍，就犯墮（Pattika，較重的罪），不理解就犯突吉羅。伎作也一樣。以後用犯病、相貌、惱怒、辱罵這五件事來說兩舌的話。四姓（指婆羅門、剎帝利、吠舍、首陀羅四個種姓）比丘，他們理解了，理解了再說一遍，理解的人再說一遍，就犯墮，不理解就犯突吉羅。再用其他事情離間大比丘，犯突吉羅。用八件事離間其他人、非人，都犯突吉羅。

第四，僧事（Sanghakarma，僧團事務）如減還更發起。𤘽睒彌（Kosambi，地名）的比丘惡劣，姓氏不好，多嗔恨，爭鬥不止。世尊（Bhagavan，佛陀）捨棄他們，前往舍衛國（Sravasti，地名）。長者（長者，富有的居士）居士（居士，在家信徒）減少了供養，共同嫌棄責備他們。比丘感到慚愧恐懼，追趕佛陀請求懺悔。僧眾已經斷決，他們也和解了。六群比丘教唆僧眾重新發起爭端，用一種說法爭論，總的來說就是各種爭端。其中又分開三種：一是無根誹謗的爭端，二是犯戒事情的爭端，三是常所行事情的爭端。所謂說戒（誦戒）、自恣（僧眾互相指出過失）、一切羯磨（僧團的各種議事和活動），以及各種僧事中，有時會發生爭端。總共有五種比丘：一是舊比丘，二是客比丘，三是囑比丘，四是犯事比丘，五是見事比丘。這些種類的比丘會引起四種爭端。僧眾如法地用七事來平息這些爭端。如果如法地平息了爭端，在平息的過程中顯現如法的跡象，但不如法地平息，產生疑惑的跡象，又重新發起爭端，就犯墮。

【English Translation】 English version: One who slanders a great Bhikkhu (Buddhist monk) commits a Dukkata (minor offense). If one slanders a Sramanera (Buddhist novice), a layperson, a non-human being, or an animal with eight matters, all commit a Dukkata. If the slander is truthful, and the slander is not a lie, or if one slanders but it is not true, then it is slanderous lying.

Third, double-tongued speech (Pisuna-vacana, divisive speech). The evil of double-tongued speech, even if covered by kindness. The group of six Bhikkhus indulges in frivolous actions, falsely speaks of unfounded matters, stirs up strife between each other, causing mutual annoyance, and losing their own merits. Laboring in thought, speaking with flattering words, all actions of body, speech, and mind are unwholesome. Stirring up other Bhikkhus, causing them to split into two factions. Wanting to sell in two places, contemplating different views on both sides. Speaking to the renunciants of the first three castes (referring to higher castes), saying: 'So-and-so is named such-and-such, of such-and-such lineage, has such-and-such illness, does such-and-such actions, and looks like this.' The Bhikkhu says: 'You are of such a caste, why do you renounce the world and receive precepts?' If they understand, and it is repeated, then one commits a Dukkata. The same applies to performers (referring to entertainers). Speaking to those of lower mixed castes, if they understand, and it is repeated, those who understand and repeat it commit a Pattika (heavier offense), those who do not understand commit a Dukkata. The same applies to performers. Afterwards, using the five matters of illness, appearance, annoyance, and abuse to speak double-tongued speech. Bhikkhus of the four castes (referring to the four castes of Brahmin, Kshatriya, Vaishya, and Shudra), if they understand, and it is repeated, those who understand and repeat it commit a Pattika, those who do not understand commit a Dukkata. Again, using other matters to separate great Bhikkhus, one commits a Dukkata. Using eight matters to separate all other people and non-human beings, all commit a Dukkata.

Fourth, Sanghakarma (monastic affairs) that has been diminished is revived again. The Bhikkhus of Kosambi (place name) are wicked, of bad lineage, and full of anger, with endless strife. The Bhagavan (Buddha) abandoned them and went to Sravasti (place name). Elders (wealthy lay supporters) and laypeople (lay followers) reduced their offerings and commonly disliked and blamed them. The Bhikkhus felt ashamed and fearful, chased after the Buddha to request repentance. The Sangha had already made a decision, and they also reconciled. The group of six Bhikkhus incited the Sangha to revive the dispute, arguing with one statement, generally speaking, all kinds of disputes. Among them, three are further divided: first, disputes of unfounded slander; second, disputes of offenses against precepts; third, disputes of commonly practiced matters. So-called reciting the precepts (recitation of precepts), self-surrender (monks pointing out each other's faults), all Sanghakarma (various deliberations and activities of the Sangha), and various Sangha affairs, sometimes disputes arise. In total, there are five kinds of Bhikkhus: first, old Bhikkhus; second, guest Bhikkhus; third, entrusted Bhikkhus; fourth, offending Bhikkhus; fifth, witnessing Bhikkhus. These kinds of Bhikkhus can cause four kinds of disputes. The Sangha lawfully uses seven matters to quell these disputes. If the dispute is lawfully quelled, and in the process of quelling, lawful signs appear, but it is not lawfully quelled, and signs of doubt arise, and the dispute is revived again, then one commits a Pattika.

不如法滅作如法滅想。疑相還更起者犯突。不如法相不如法相還起無犯也。

五為女人說法過五六語　迦留陀夷慾火熾盛。二篇之戒已制。不聽異。因言說散其煩結。好為女人說異處相。或向女說母。或向母說女。惡名流佈。因斯而制。有知女人不得為說。說色無常是一句。及至識無常是五句。若說六入是六句。若不問而說不得過五。過五六語語犯墮。若說偈說品說經過者悉犯墮。恐因法起非法故。限以防之。若都不說恐生劣想故。宜少說令得敬信。若女人自問法得隨問答之。又得與受三歸五戒八戒。若唄咒愿及嘆說施福無犯除。有知男子。謂白衣能知好惡者。有智女人亦如是。大比丘沙彌為伴不得說。說者突吉羅。四比丘為伴無犯也。

六以闡陀偈可教未受具戒人　闡陀波羅門書也。其義味偈句與佛經不同。又教佛弟子合聲而誦。隨音聲故名味不同不正。句偈不足。阿藍彌國比丘。是波羅門子。教未受戒人。用其本法合聲而頌。隨音聲故名味不正。句偈不足。毀損正法。增長邪習。如是教者佛所不聽。若教沙彌白衣同犯墮。法正習未深。隨邪深故。又細聲相亂言不辯故。教具戒人突。彼已決定心不移故。又聲相似不相亂故。教未受具人。句味足與不足作外道聲者犯墮。欲捨本聲不能得無犯。若用法音聲

【現代漢語翻譯】現代漢語譯本不如法的滅盡，卻認為它是如法的滅盡，如果因此產生疑惑，就犯了突吉羅罪（Dukkata，一種輕罪）。如果是不如法的現象，並且認為它是不如法的現象，則不構成犯罪。

五、為女人說法超過五六句話：迦留陀夷（Kaludayi，人名）的行為非常熾盛。因此，對比丘尼的二篇戒（指波羅夷和僧殘）已經制定。不允許有例外。因為言語會散亂她們的煩惱，（但他）喜歡為女人說一些不恰當的事情。或者向女兒說母親的事情，或者向母親說女兒的事情，惡名流傳。因此制定了這條戒律。如果知道對方是女人，就不得為她說法。說『色是無常』是一句話，直到『識是無常』是五句話。如果說『六入』就是六句話。如果不被提問而主動說法，不得超過五句話。超過五六句話就犯墮罪（Pacittiya，一種戒律）。如果說偈頌、說品、說經過的事情，都犯墮罪。這是因為恐怕會因為佛法而引起不如法的事情，所以用戒律來限制。如果完全不說，又恐怕她們會產生輕視的想法，所以應該稍微說一些，讓她們能夠產生敬信。如果女人自己提問佛法，可以隨她的問題回答。也可以為她們授三歸、五戒、八戒。如果唱誦、祝願以及讚歎佈施的福報，則不構成犯罪。如果知道對方是男子，並且是能夠分辨好壞的在家居士，有智慧的女人也是一樣。如果有大比丘或沙彌陪伴，則不得為女人說法，如果說了，就犯突吉羅罪。如果有四位比丘陪伴，則不構成犯罪。

六、用闡陀偈（Chanda Gatha，一種外道詩歌）教導未受具足戒的人：闡陀（Chanda，人名）是波羅門的書籍。它的意義、韻味、偈句與佛經不同。而且教導佛弟子一起合聲誦讀。因為追隨聲音，所以名稱和味道不同，不正。偈句也不完整。阿藍彌國（Alambi，地名）的比丘，是波羅門的兒子，教導未受戒的人，用他們原來的方法合聲誦讀。因為追隨聲音，所以名稱和味道不正。偈句也不完整。這是在毀損正法，增長邪惡的習氣。像這樣教導，是佛所不允許的。如果教導沙彌或在家居士，同樣犯墮罪。因為他們對正法的習染還不深，容易隨順邪法。而且細微的聲音容易混淆，言語也不清晰。教導受過具足戒的人，犯突吉羅罪。因為他們已經下定決心，不容易改變。而且聲音相似，不容易混淆。教導未受具足戒的人，如果偈句的意義和味道完整或不完整，並且發出外道的聲音，就犯墮罪。想要捨棄原來的聲音而不能捨棄，則不構成犯罪。如果使用佛法的聲音。

【English Translation】 English version To think of an improper cessation as a proper cessation, if doubt arises, one commits a Dukkata (a minor offense). If it is an improper phenomenon and one thinks of it as an improper phenomenon, there is no offense.

Speaking to women more than five or six sentences: Kaludayi's (a person's name) behavior was very intense. Therefore, the two sections of precepts (referring to Parajika and Sanghadisesa) for Bhikkhunis have already been established. No exceptions are allowed. Because speech can scatter their troubles, (but he) liked to say inappropriate things to women. Or telling the daughter about the mother, or telling the mother about the daughter, bad reputation spread. Therefore, this precept was established. If one knows that the other person is a woman, one must not speak Dharma to her. Saying 'Form is impermanent' is one sentence, up to 'Consciousness is impermanent' is five sentences. If one says 'Six Entrances' that is six sentences. If one speaks without being asked, one must not exceed five sentences. Exceeding five or six sentences constitutes a Pacittiya (a type of precept). If one speaks verses, speaks chapters, speaks past events, all constitute a Pacittiya. This is because it is feared that improper things may arise from the Dharma, so the precepts are used to restrict it. If one does not speak at all, it is feared that they will have contemptuous thoughts, so one should speak a little so that they can develop respect and faith. If a woman asks about the Dharma herself, one can answer according to her questions. One can also administer the Three Refuges, Five Precepts, and Eight Precepts to them. If chanting, making wishes, and praising the blessings of giving, there is no offense. If one knows that the other person is a man, and is a layperson who can distinguish between good and bad, the same applies to a wise woman. If there is a senior Bhikkhu or a Samanera accompanying, one must not speak to the woman, if one speaks, one commits a Dukkata. If there are four Bhikkhus accompanying, there is no offense.
Using Chanda Gatha (a type of non-Buddhist poetry) to teach those who have not received full ordination: Chanda (a person's name) is a Brahmanical scripture. Its meaning, flavor, verses are different from the Buddhist scriptures. And it teaches Buddhist disciples to chant together in unison. Because it follows the sound, the name and taste are different and incorrect. The verses are also incomplete. A Bhikkhu from Alambi (a place name), who was the son of a Brahmin, taught those who had not received ordination to chant together in unison using their original method. Because it follows the sound, the name and taste are incorrect. The verses are also incomplete. This is destroying the true Dharma and increasing evil habits. Such teaching is not allowed by the Buddha. If one teaches a Samanera or a layperson, one commits a Pacittiya. Because their familiarity with the true Dharma is not deep, they easily follow evil. And subtle sounds are easily confused, and speech is not clear. Teaching those who have received full ordination constitutes a Dukkata. Because they have already made up their minds and are not easily changed. And the sounds are similar and not easily confused. Teaching those who have not received full ordination, if the meaning and taste of the verses are complete or incomplete, and emit non-Buddhist sounds, one commits a Pacittiya. Wanting to abandon the original sound but not being able to abandon it, there is no offense. If one uses the sound of the Dharma.

名味具足。先所誦經二人合誦無犯。律師云。說竟說。謂二人本悉外道。俱頌一經。而一人忘一人誦竟。然後一人複誦無犯。又師徒本俱外道。受法弟子未知法語。得合聲受誦名為郁提舍。又弟子作外道聲聞。師得隨問答無犯。合聲俱犯突。

七未受具戒人前自說過人法　惡宜發露。功德宜隱。摩求何邊。比丘向人自稱。未得言得初篇已說也。若實得自稱犯此墮法。沙彌白衣輕躁不定。好忘宣傳。難以實告。又于白衣求名利。若向說實俱犯此戒。說得四道禪定三昧安般不凈。見天龍八部向人說悉犯墮。實若持戒向人說突。若見旋風土鬼向人說亦犯突。受法禪師具戒同意向說無罪也。

第八若比丘知有惡罪向未受具戒人說犯墮除僧羯磨　犯五篇戒皆名為惡。除比丘比丘尼餘一切悉名未受大戒人。向是人說他犯戒。前二篇說罪名犯墮。說所作事犯突。后三篇說罪名說事悉犯突。除僧羯磨者。若比丘白衣舍作惡犯戒。令他瞋恨。現前僧應和合差一。有五德比丘。為作白二羯磨。今至彼居士前說其過。惡比丘作惡處及所作惡應說。若向異處異人說突。若作說罪羯磨已。彼惡比丘為惡俞甚令僧得惱。應作白四羯磨。令一切僧隨彼作惡處。隨意隨時說其惡事。然不得說五篇罪名。若說犯突。余非羯磨比丘一切不得說他

【現代漢語翻譯】現代漢語譯本：名味具足：指具備名稱和實質。先前一起背誦經典，兩人一起背誦沒有過失。律師說：『說完再說』，意思是說，兩人原本都是外道，一起背誦同一部經典，其中一人忘記了，另一人背誦完畢，然後忘記的那個人再背誦一遍，沒有過失。又如師父和徒弟原本都是外道，接受佛法后，弟子還不熟悉佛法語言，可以一起合聲背誦，這稱為『郁提舍』（複誦）。又如弟子是外道聲聞，師父可以隨著他的提問解答，沒有過失。合聲一起背誦則觸犯突吉羅罪。

七、在未受具足戒的人面前，自己宣說過人法，不好的事情應該懺悔發露，功德應該隱藏。摩求何邊：比丘向人自稱，未得的（境界）說成已得，這是初篇已經說過的。如果確實得到了（某種境界）而自稱，則觸犯此墮罪。沙彌和白衣輕率浮躁，心性不定，容易忘記宣傳，難以如實相告。又爲了從白衣那裡求取名利，如果向他們說實話，雙方都觸犯此戒。宣說自己得到四道、禪定、三昧、安般、不凈觀等，見到天龍八部而向人宣說，都觸犯墮罪。如果確實持戒而向人宣說，觸犯突吉羅罪。如果見到旋風、土地鬼而向人宣說，也觸犯突吉羅罪。受過傳法灌頂的禪師，與受具足戒者意見相同，向他們宣說沒有罪過。

八、如果比丘明知他人有惡罪，卻向未受具足戒的人宣說，觸犯墮罪，除非是僧團羯磨（僧團的決議）。犯五篇戒都稱為惡。除了比丘和比丘尼，其餘一切人都稱為未受大戒的人。向這些人宣說他人犯戒，前二篇（波羅夷、僧殘）說罪名觸犯墮罪，說所作的事情觸犯突吉羅罪。后三篇（不定、捨墮、單墮）說罪名、說事情都觸犯突吉羅罪。除非是僧團羯磨的情況：如果比丘或白衣捨棄（佛法）作惡犯戒，使他人嗔恨，現前僧團應該和合，推選一位具有五種功德的比丘，為他做白二羯磨。現在到那位居士面前說他的過失，應該說惡比丘作惡的地方以及所作的惡事。如果向其他地方或其他人宣說，觸犯突吉羅罪。如果做了宣說罪行的羯磨之後，那個惡比丘作惡更加厲害，使僧團感到惱怒，應該做白四羯磨，讓所有僧人隨著他在作惡的地方，隨意隨時宣說他的惡事。然而不得宣說五篇戒的罪名，如果宣說則觸犯突吉羅罪。其餘非羯磨比丘，一概不得宣說他人（的罪過）。

【English Translation】 English version: 'Name and taste are complete': This refers to having both the name and the substance. If two people recite a sutra together, there is no offense. The Vinaya master said, 'Saying after finishing,' meaning that if two people were originally non-Buddhists and recited the same sutra together, and one of them forgot, the other finished reciting, and then the one who forgot recited it again, there is no offense. Also, if the master and disciple were originally non-Buddhists, and after receiving the Dharma, the disciple is not yet familiar with the language of the Dharma, they can recite together in unison, which is called 'Uddesa' (repetition). Also, if the disciple is a non-Buddhist Sravaka, the master can answer his questions as they arise, without offense. Reciting together in unison constitutes a Dukkrata offense.

Seven, if one proclaims supernormal attainments before someone who has not received full ordination, bad deeds should be confessed and revealed, and merits should be concealed. 'Maqiu He Bian': A Bhikkhu who claims to have attained what he has not attained is something that has already been discussed in the first section. If one has actually attained (a certain state) and claims it, he commits this Patayantika offense. Sramaneras and laypeople are frivolous and unstable, prone to forgetting and spreading things, and difficult to truthfully inform. Also, if one seeks fame and gain from laypeople, if one tells them the truth, both parties commit this offense. Proclaiming that one has attained the Four Paths, Dhyana, Samadhi, Anapana, or Impurity Contemplation, or proclaiming to people that one has seen Devas, Nagas, and the Eight Classes of beings, all constitute Patayantika offenses. If one is truly virtuous and proclaims it to people, one commits a Dukkrata offense. If one sees a whirlwind or a land spirit and proclaims it to people, one also commits a Dukkrata offense. A Dharma master who has received Dharma transmission and has the same views as those who have received full ordination, speaking to them is without offense.

Eight, if a Bhikkhu knows that another has committed an evil offense but tells someone who has not received full ordination, he commits a Patayantika offense, unless it is a Sangha Karma (a resolution of the Sangha). Committing any of the five classes of offenses is called evil. Except for Bhikkhus and Bhikkhunis, everyone else is called someone who has not received full ordination. Telling these people that another has committed an offense, for the first two classes (Parajika and Sanghavasesa), speaking of the offense constitutes a Patayantika offense, speaking of the actions committed constitutes a Dukkrata offense. For the last three classes (Aniyata, Nissaggiya Pacittiya, and Pacittiya), speaking of the offense or the actions committed all constitute Dukkrata offenses. Unless it is a case of Sangha Karma: If a Bhikkhu or layperson abandons (the Dharma) and commits evil offenses, causing others to be angry, the present Sangha should harmoniously select a Bhikkhu with five virtues to perform a Biyakamam for him. Now, going to that layperson and speaking of his faults, one should speak of the place where the evil Bhikkhu committed the evil deeds and the evil deeds he committed. If one speaks to other places or other people, one commits a Dukkrata offense. If, after performing a Karma to declare the offenses, that evil Bhikkhu commits even more evil deeds, causing the Sangha to be annoyed, a Catutthakammam should be performed, allowing all the Sangha to speak of his evil deeds at will, wherever and whenever he commits them. However, one must not speak of the names of the offenses of the five classes, and if one does, one commits a Dukkrata offense. All other Bhikkhus who are not performing Karma must not speak of the (offenses) of others.

惡。得說他惡凡有五種。第一於五篇中。若見見想不見想。疑想聞亦如是。第二若見他犯初篇戒。或謂犯僧殘。或謂犯后三篇。餘四篇亦如是。若說時還說本名本事。第三見他犯初篇戒。生疑為犯波羅夷。非波羅夷餘四篇亦如是。后疑斷還說本名本事。第四見他犯初篇。疑犯餘四篇。見他犯余疑亦如是。后疑斷還說本名本事。第五見他犯初篇戒。疑犯餘四篇。餘四篇亦如是。后疑斷定生本事想。還說本名本事。五種說他罪。於前二篇說本名犯墮。說本事犯突。后三篇說本名本事悉犯突也。

九先歡喜聽后如是說比丘隨親厚意回僧物與　陀標羅漢常知僧事。而少欲知足。衣服粗弊。慈地比丘共眾和儀。與一好衣。尋生噁心。復欲斗亂。作如是言。隨親厚故回僧物與他犯墮。凡眾先同后異。悉犯墮也。

十何用半月說此雜碎戒為　五篇和合名為雜也。闡陀比丘惡姓恨戾。有過不改。聞悔喻甚聞人傳時便發慢言。何用半月說此戒。為生說此戒故。令人悔惱。壞其善心。憂煎內熟。愁苦無歡。盛欲返戒。戒為道根。眾聖所重。五篇之文出自佛口。若輕戒者則輕三寶。凡輕呵經律及余隨律經悉犯此戒。戒是沙門法。輕戒毀禁則非沙門。故輕戒經一一語犯墮。輕余經一一語犯突。

十一殺眾草木　阿臘國比丘除

【現代漢語翻譯】現代漢語譯本惡。說他人之惡有五種情況。第一種，對於五篇（指比丘戒中的五種罪名篇章：波羅夷、僧殘、不定、捨墮、單墮）中的罪行，如果見到、聽到，或懷疑他人犯了見罪、見所想罪、不見罪、不見所想罪、疑罪，都這樣說。第二種，如果見到他人犯了初篇戒（指波羅夷罪），或者說他犯了僧殘罪，或者說他犯了后三篇（指不定、捨墮、單墮）的罪，其餘四篇（指僧殘、不定、捨墮、單墮）也一樣。如果說的時候還說出對方的本名和所犯的事情。第三種，見到他人犯了初篇戒，懷疑他犯了波羅夷罪，但實際上不是波羅夷罪，其餘四篇也一樣。後來疑慮消除后，還說出對方的本名和所犯的事情。第四種，見到他人犯了初篇，懷疑他犯了其餘四篇。見到他人犯了其餘罪，懷疑他犯了其他罪也一樣。後來疑慮消除后，還說出對方的本名和所犯的事情。第五種，見到他人犯了初篇戒，懷疑他犯了其餘四篇，其餘四篇也一樣。後來疑慮消除后，確定對方所犯的事情，還說出對方的本名和所犯的事情。這五種說他人罪的情況，對於前二篇（指波羅夷、僧殘）的罪行，說出本名是犯墮罪（Nissaggiya Pacittiya），說出所犯的事情是犯突吉羅罪（Dukkata）。后三篇（指不定、捨墮、單墮）的罪行，說出本名和所犯的事情都犯突吉羅罪。

九、先歡喜聽聞，之後就這樣說：某個比丘因為親厚的緣故，將僧團的物品轉送給他人。陀標（T陀標）羅漢常常瞭解僧團的事情，並且少欲知足，衣服粗糙破舊。慈地（Ci Di）比丘與大眾和睦相處，給陀標一件好衣服。陀標隨即生起噁心，又想挑起爭端，就說：『因為親厚的緣故，將僧團的物品轉送給他人，這是犯墮罪。』凡是大眾先同意，後來不同意的，都犯墮罪。

十、為何要用半個月的時間來說這些雜碎的戒律呢？五篇戒律和合在一起，就叫做『雜』。闡陀（Chan Tuo）比丘惡劣、暴戾，有了過錯也不改正。聽到悔過的比喻，或者聽到別人傳述時，就傲慢地說：『為何要用半個月的時間來說這些戒律呢？』因為說了這些戒律，就令人悔恨惱怒，破壞他們的善心，憂愁煎熬，愁苦沒有歡樂，甚至想要捨棄戒律。戒律是修道的根本，是眾多聖人所重視的。五篇戒律的條文出自佛陀的口中，如果輕視戒律，就是輕視三寶。凡是輕視、呵斥經律以及其他隨順戒律的經典，都犯此戒。戒律是沙門（Sramana）的法，輕視戒律、毀壞禁戒就不是沙門。所以，輕視戒經，每一句話都犯墮罪；輕視其他經典，每一句話都犯突吉羅罪。

十一、殺害眾多的草木。阿臘（A La）國比丘除草

【English Translation】 English version Evil. There are five ways to speak of another's evil. First, regarding the five sections (referring to the five categories of offenses in the Bhikkhu precepts: Parajika, Sanghadisesa, Aniyata, Nissaggiya Pacittiya, Pacittiya), if one sees, hears, or suspects that someone has committed an offense involving seeing, thinking of seeing, not seeing, not thinking of seeing, or doubt, one speaks of it. Second, if one sees another committing an offense of the first section (referring to Parajika offenses), or says that he has committed a Sanghadisesa offense, or says that he has committed an offense of the last three sections (referring to Aniyata, Nissaggiya Pacittiya, and Pacittiya offenses), the same applies to the other four sections (referring to Sanghadisesa, Aniyata, Nissaggiya Pacittiya, and Pacittiya offenses). If, when speaking, one also mentions the person's name and the details of the offense. Third, if one sees another committing an offense of the first section and suspects him of committing a Parajika offense, but it is not actually a Parajika offense, the same applies to the other four sections. Later, after the doubt is cleared, one still mentions the person's name and the details of the offense. Fourth, if one sees another committing an offense of the first section and suspects him of committing the other four sections. If one sees another committing other offenses and suspects him of committing other offenses, the same applies. Later, after the doubt is cleared, one still mentions the person's name and the details of the offense. Fifth, if one sees another committing an offense of the first section and suspects him of committing the other four sections, the same applies to the other four sections. Later, after the doubt is cleared, one confirms the details of the offense and still mentions the person's name and the details of the offense. These five ways of speaking of another's offense, for offenses of the first two sections (referring to Parajika and Sanghadisesa), mentioning the name is an offense of Nissaggiya Pacittiya, and mentioning the details of the offense is an offense of Dukkata. For offenses of the last three sections (referring to Aniyata, Nissaggiya Pacittiya, and Pacittiya), mentioning both the name and the details of the offense is an offense of Dukkata.

Nine, first listening with joy, and then speaking like this: A certain Bhikkhu, out of affection, transfers the Sangha's property to another. T陀標 (Tuo Biao), an Arhat, often knows the affairs of the Sangha and is content with little, his clothes are coarse and worn. Ci Di (Ci Di) Bhikkhu lives harmoniously with the community and gives Tuo Biao a good robe. Tuo Biao then develops an evil mind and wants to stir up trouble, saying: 'Because of affection, transferring the Sangha's property to another is an offense of Nissaggiya Pacittiya.' Whenever the community first agrees and then disagrees, all commit an offense of Nissaggiya Pacittiya.

Ten, why spend half a month reciting these trivial precepts? The combination of the five sections of precepts is called 'trivial'. Chan Tuo (Chan Tuo) Bhikkhu is wicked and violent, and does not correct his faults. When he hears the analogy of repentance, or when he hears others recounting it, he arrogantly says: 'Why spend half a month reciting these precepts?' Because reciting these precepts causes people to regret and be annoyed, destroys their good intentions, causes them to worry and suffer, and causes them to be unhappy, even wanting to abandon the precepts. The precepts are the root of the path, valued by many sages. The texts of the five sections of precepts come from the mouth of the Buddha, and if one despises the precepts, one despises the Three Jewels. Whoever despises or scolds the Sutras, Vinaya, and other scriptures that follow the Vinaya commits this offense. The precepts are the Dharma of a Sramana, and despising the precepts and breaking the prohibitions means one is not a Sramana. Therefore, despising the Sutras of precepts, each word is an offense of Pacittiya; despising other scriptures, each word is an offense of Dukkata.

Eleven, killing many plants and trees. A La (A La) country Bhikkhu removing grass

經行處草木。外道謂為草木有命。言沙門釋子無大悲心。又木互比丘手伐大樹。樹有一鬼。鬼攜將二子來至佛所。苦自哀訴。樹則我舍。我之所依。冬末春初各有八夜寒風猛烈。我將何托。此二因緣嫌怨同責。又多事務妨亂道業。以是義故不宜剪伐。生草木等不得斷。斷者犯墮。枯作生想斷者犯突。複次三戒守護佛法。若王太子出行國界。見剪伐人。取令刈獲。見掘地人。取令墾殖。見揭擔人。取令舉輿。若比丘為此不勉三后。三后所逼則行道事喪守戒。無為高尚。其事則永絕世燭。三業彌就所制。如淺為防至深。五聲五果等未好熟刀凈抓凈。已熟火凈。肉生面欲生為藥火凈。胡桃火凈。蜜水凈。鳥食殘果即名為鳥凈。凈果得食皮而不得食子。凡食不凈果得二罪。食皮肉犯突。食子犯墮。若教他作亦如是。若語凈人言。為我凈是取是。或言汝知是。或言不須此樹。或言樹此妨凈人解意。若為凈為取。若為除去無犯也。

十二嫌罵　陀標比丘成就五德。為僧作分食人。慈地無福。每得惡食。便於面前嫌恨惡罵。已佛制不聽。后復嫌恨屏處惡罵。令其聞聲重製。若現若隱嫌恨惡罵。令被聞聲二俱犯墮。若俱不聞突。若僧羯磨維那等十四人。以嫌恨故作如是言。彼無五德。眾何以令作嫌。一及眾此則犯墮。若惡邪不除

【現代漢語翻譯】現代漢語譯本經行處的草木，外道（非佛教徒）認為草木是有生命的，說沙門（出家修道的人）和釋子（佛教徒）沒有大慈悲心。又有木互比丘用手砍伐大樹，樹上住著一個鬼。鬼帶著兩個孩子來到佛陀那裡，痛苦地哀訴：『這樹是我的家，是我所依靠的。冬天結束春天開始的時候，各有八個夜晚寒風猛烈，我將依靠什麼呢？』這兩種因緣導致嫌怨和責備同時產生。而且砍伐草木等會增加事務，妨礙修道。因為這個緣故，不應該剪伐。生長的草木等不得砍斷，砍斷者犯墮罪。把枯萎的草木當作生長的草木砍斷，犯突吉羅罪。再次，三種戒律守護佛法。如果國王的太子出行國界，看見有人剪伐草木，就讓他們收割莊稼；看見有人挖掘土地，就讓他們開墾田地；看見有人扛著東西，就讓他們抬著車輿。如果比丘因為這些事不勉力去做，被這三種情況所逼迫，那麼修行道業就會喪失，守護戒律也會失敗，無為的高尚品德也會永遠斷絕，世間的明燈也會熄滅。三業（身、口、意）更加符合所制定的戒律，就像淺水築堤可以防止水流向深處一樣。五聲、五果等沒有完全成熟時，用刀凈抓凈；已經成熟的，用火凈。肉類、生面等想要做成藥物，用火凈。胡桃用火凈。蜜水用火凈。鳥吃剩下的果實就叫做鳥凈。乾淨的果實可以吃皮，但不能吃核。凡是吃了不乾淨的果實，會犯兩種罪：吃皮肉犯突吉羅罪，吃核犯墮罪。如果教別人做也是一樣。如果對比丘說：『為我凈化這些東西，拿這些東西來。』或者說：『你知道這些東西。』或者說：『不需要這棵樹。』或者說：『種這棵樹妨礙了凈人。』凈人理解了你的意思，如果爲了凈化而做，爲了拿取而做，爲了除去而做，就沒有罪過。十二種嫌罵：陀標比丘成就五種德行，為僧眾分發食物。因為心地不慈悲沒有福報，每次都得到不好的食物，就在面前嫌棄怨恨惡罵。佛陀制定戒律不允許這樣做。後來又在隱蔽的地方嫌棄怨恨惡罵，讓別人聽到聲音，佛陀再次制定戒律禁止。如果當面或者隱蔽地嫌棄怨恨惡罵，讓別人聽到聲音，兩種情況都犯墮罪。如果都沒有聽到，犯突吉羅罪。如果僧眾羯磨（僧團會議）的維那（糾察僧）等十四個人，因為嫌恨的緣故說這樣的話：『他沒有五種德行，僧眾為什麼讓他做分食人？』嫌棄一個人以及僧眾，這就犯墮罪。如果邪惡的見解不去除。

【English Translation】 English version The grass and trees in the place of walking meditation, the heretics (non-Buddhists) believe that grass and trees have life, saying that the Shramanas (ascetics) and Shakya's disciples (Buddhists) have no great compassion. Also, Bhikshu Mu Hu used his hand to cut down a large tree, and a ghost lived in the tree. The ghost came to the Buddha with two children, lamenting in pain: 'This tree is my home, what I rely on. At the end of winter and the beginning of spring, there are eight nights of severe cold wind, what shall I rely on?' These two causes lead to resentment and blame at the same time. Moreover, cutting down grass and trees will increase affairs and hinder the practice of the Way. For this reason, it is not appropriate to cut them down. Growing grass and trees must not be cut off, and those who cut them off commit the Patayantika offense. Regarding withered grass and trees as growing grass and trees and cutting them off, one commits the Dukkata offense. Furthermore, the three precepts protect the Buddha's Dharma. If the crown prince of the king travels outside the country, and sees someone cutting down grass and trees, he should have them harvest crops; if he sees someone digging the ground, he should have them cultivate fields; if he sees someone carrying things, he should have them carry the carriage. If a Bhikshu does not strive to do these things because he is forced by these three situations, then the practice of the Way will be lost, the protection of the precepts will fail, and the noble virtue of non-action will be cut off forever, and the lamp of the world will be extinguished. The three karmas (body, speech, and mind) are more in line with the precepts that have been established, just as building a dike in shallow water can prevent water from flowing to deep places. When the five sounds and five fruits are not fully ripe, use a knife to purify or grasp to purify; when they are ripe, use fire to purify. Meat and raw noodles, etc., if you want to make medicine, use fire to purify. Walnuts use fire to purify. Honey water is purified. The fruit left over from birds is called bird-purified. Clean fruits can be eaten with the skin, but not the core. Whoever eats unclean fruit commits two offenses: eating the skin and flesh commits the Dukkata offense, and eating the core commits the Patayantika offense. It is the same if you teach others to do it. If you say to a Bhikshu: 'Purify these things for me, take these things.' Or say: 'You know these things.' Or say: 'This tree is not needed.' Or say: 'Planting this tree hinders the clean person.' If the clean person understands your meaning, if he does it for purification, does it for taking, does it for removing, there is no offense. Twelve kinds of abuse: Bhikshu Dha-biao has achieved five virtues and distributes food to the Sangha. Because he is not compassionate and has no blessings, he always gets bad food, so he dislikes, resents, and abuses in front of others. The Buddha established a precept not to do this. Later, he disliked, resented, and abused in a hidden place, letting others hear the sound, and the Buddha again established a precept to prohibit it. If you dislike, resent, and abuse in person or in secret, letting others hear the sound, both situations commit the Patayantika offense. If no one hears it, it is a Dukkata offense. If the Vina (inspector monk) of the Sangha Karma (Sangha meeting) and other fourteen people say such things because of resentment: 'He does not have five virtues, why does the Sangha let him be the food distributor?' Disliking one person and the Sangha, this commits the Patayantika offense. If evil views are not removed.

不見擯等十二種犯罪在眾與羯磨。眾與羯磨中聞譏嫌者突。以有罪故輕也。彼罪已除瞋譏者聞則犯墮。不聞突。又如眾與陀標憶念羯磨。與施越無癡羯磨。羯磨舍與不捨瞋譏如是二種人。聞者犯墮。不聞突。清凈無罪故。若同房異事同事。異房作差會人瞋嫌者。聞已不聞突。以情厚薄恨故罪不至重也。

十三不隨問答惱他　闡陀犯戒。人教令悔。答言。道誰有罪耶。我不信。君能說我罪。佛令眾僧與闡陀作白二憶念羯磨。令諸比丘憶念其過。以此罰之。如闡陀比丘亦應如是治之。因是制戒。若以作憶念。以異事惱他犯墮。若未作憶念羯磨。用異事惱他突。闡陀后更有罪。諸比丘諫之。默然不答。亦為作白二憶念羯磨。羯磨竟用默然惱他亦犯墮。未羯磨惱他突。若病若驚畏故默然無犯。若入上坐房衣服不正。上坐語之。默然不答。若上坐不喜故入其房。如是比丘凡不順他意。令其心惱悉犯。如此戒上坐犯下坐不辭謝犯吉羅也。

十四僧敷床臥具乃至不教舉　往昔一時眾敷床敷坐。已不舉出行受請行。於後大雨悉令污濕。世尊在後開房收舉。因是結戒。公私普制。若眾若私所用之物敷已不舉。若一渧一波逸提。有五種床。唯何薩蹄。餘四不得分。一日為五時。地了中前日中晡時日沒。地了敷不舉。至中前犯墮

【現代漢語翻譯】現代漢語譯本不見擯（bìn，驅逐）等十二種犯罪在僧團中進行羯磨（jié mó，佛教儀式）。在僧團和羯磨中聽到譏諷和嫌棄的聲音，犯突吉羅（dū jí luó，一種輕罪）。因為有罪所以罪輕。如果罪行已經消除，聽到瞋怒和譏諷的人則犯波逸提（bō yì tí，一種較重的罪）。沒有聽到則犯突吉羅。又如僧團進行陀標（tuó biāo，一種儀式）憶念羯磨，以及施越（shī yuè，一種佈施）無癡羯磨。羯磨捨棄與不捨棄，兩種人瞋怒和譏諷，聽到的人犯波逸提，沒有聽到則犯突吉羅。因為清凈無罪。如果同房不同事，或者同事不同房，有人因為差會（chā huì，分配）而瞋怒和嫌棄，聽到后沒有聽到則犯突吉羅。因為感情的厚薄和怨恨的程度，罪不至於很重。

十三、不隨問答惱他：闡陀（chǎn tuó，人名）犯戒，有人教導他懺悔，他回答說：『誰說我有罪呢？我不相信。』『你能說出我的罪過。』佛陀命令僧眾為闡陀作白二憶念羯磨，讓比丘們憶念他的過失，以此懲罰他。像闡陀比丘這樣的人也應該這樣懲治。因此制定戒律。如果已經作了憶念，還用其他事情來惱亂他，則犯波逸提。如果還沒有作憶念羯磨，用其他事情來惱亂他，則犯突吉羅。闡陀後來又有罪，比丘們勸諫他，他沉默不回答。也為他作了白二憶念羯磨。羯磨結束后，用沉默來惱亂他人也犯波逸提。沒有羯磨就惱亂他人，犯突吉羅。如果因為生病或者驚嚇畏懼而沉默，則沒有罪。如果進入上座（shàng zuò，資歷高的僧人）的房間，衣服不整齊，上座責備他，他沉默不回答。如果上座不喜歡，還進入他的房間。像這樣的比丘，凡是不順從他人的意願，使他人心生惱怒，都犯戒。這條戒律中，上座犯戒，下座不辭謝也犯吉羅（jí luó，一種輕罪）。

十四、僧團鋪設床臥具乃至不教舉：往昔一時，僧眾鋪設床和坐具，鋪設完畢后不收拾就出去接受邀請。後來下大雨，全部淋濕了。世尊在後面打開房間收拾。因此制定戒律，公共的和私人的都普遍適用。如果是僧團或者個人使用的物品，鋪設完畢后不收拾，每一滴水都犯波逸提。有五種床，只有何薩蹄（hé sà tí，一種床）可以，其餘四種不可以分。一天分為五個時段：地了（dì liǎo，黎明）中前（zhōng qián，上午），日中（rì zhōng，中午），晡時（bū shí，下午），日沒（rì mò，傍晚）。地了鋪設不收拾，到中前就犯波逸提。

【English Translation】 English version Not seeing the twelve kinds of offenses, such as expulsion (bìn, expulsion), being committed in the Sangha (sēng qié, monastic community) and during Karma (jié mó, Buddhist ritual). Hearing mockery and dislike in the Sangha and during Karma incurs a Dukkhata (dū jí luó, a minor offense). Because there is guilt, the offense is light. If the offense has been removed, hearing anger and mockery incurs a Pacittiya (bō yì tí, a more serious offense). Not hearing it incurs a Dukkhata. Furthermore, such as the Sangha performing a Thavara (tuó biāo, a ritual) Remembrance Karma, and a Dana (shī yuè, a donation) Non-delusion Karma. Whether Karma is relinquished or not, two kinds of people are angry and mocking. Those who hear it incur a Pacittiya, those who do not hear it incur a Dukkhata. Because it is pure and without offense. If sharing a room but doing different things, or doing the same thing but in different rooms, someone is angry and dislikes due to allocation (chā huì, distribution), hearing it and not hearing it incurs a Dukkhata. Because of the thickness of feelings and the degree of resentment, the offense is not very serious.

Thirteen, Annoying Others by Not Following Questions and Answers: Chanda (chǎn tuó, a person's name) violated a precept. Someone taught him to repent. He replied, 'Who says I am guilty? I do not believe it.' 'You can tell me my offense.' The Buddha ordered the Sangha to perform a White Second Remembrance Karma for Chanda, to have the Bhikkhus (bǐ qiū, monks) remember his faults, and punish him with this. People like Bhikkhu Chanda should also be punished in this way. Therefore, the precept was established. If Remembrance has already been performed, and he still uses other things to annoy him, he incurs a Pacittiya. If Remembrance Karma has not yet been performed, using other things to annoy him incurs a Dukkhata. Later, Chanda committed another offense. The Bhikkhus advised him, but he remained silent and did not answer. A White Second Remembrance Karma was also performed for him. After the Karma was completed, using silence to annoy others also incurs a Pacittiya. Annoying others without Karma incurs a Dukkhata. If remaining silent due to illness or fear, there is no offense. If entering the room of a senior monk (shàng zuò, senior monk) with improper clothing, and the senior monk rebukes him, he remains silent and does not answer. If the senior monk does not like it, and he still enters his room. Bhikkhus like this, who do not follow the wishes of others, causing others to be annoyed, all violate the precept. In this precept, if a senior monk violates the precept, and a junior monk does not apologize, he also incurs a Dukkhata (jí luó, a minor offense).

Fourteen, The Sangha Spreads Out Beds and Bedding, and Does Not Teach to Pick Them Up: Once upon a time, the Sangha spread out beds and seating, and after spreading them out, they went out to accept invitations without tidying up. Later, it rained heavily, and everything was soaked. The World Honored One opened the room and tidied up. Therefore, the precept was established, universally applicable to both public and private matters. If it is an item used by the Sangha or an individual, and it is not tidied up after being spread out, every drop of water incurs a Pacittiya. There are five kinds of beds, only Harsati (hé sà tí, a type of bed) is allowed, the other four are not allowed to be divided. A day is divided into five periods: Dila (dì liǎo, dawn), Forenoon (zhōng qián, morning), Noon (rì zhōng, noon), Afternoon (bū shí, afternoon), Sunset (rì mò, evening). Spreading out at Dila and not tidying up incurs a Pacittiya by Forenoon.

。余經時亦如是。敷已不舉出門外。四十九步犯墮。出墻外少許。至地了時突。不囑人遊行諸房亦突。若之俱共敷後去者應舉。若二人共見。應一人舉床。一人應舉褥。若初出入直兩。若八難起。若失戶鉤無犯。僧床敷具不得在上食。臥具不得著大小污也。聽法不犯。私物不舉犯突。

十五房中敷具不舉　有二客比丘來宿一房。房無床坐。一敷草地。因一敷坐具不舉。人去後悉生蟲。佛后見之。自出爆曬。房中不舉悉犯此戒。若客比丘不囑知事比丘。及諸可信人。又不留物去。而不好舉。后夜時犯墮。坐物去作還相突。駑比丘不舉去。至地了時突吉羅。

十六比丘比丘房舍中瞋恚忿心不喜自挽出教人挽出　房舍臥具四方僧物。夏安居三月。冬四月。不分春秋。日日應易房。隨上坐所樂故。為安客僧故。令心無系故。沙彌隨師得分。眾不與房分。唯臥具一切共分。先與上坐。盡則已。初時未制。分房易住法。眾多比丘共會舍衛國。有一住處。房舍未治。眾共分佈。各各修事。六群縱怠不共修治。見他治竟便隨小奪之。我大必小法應見避。牽挽逼趣令其出。自挽教他挽。能者二俱犯墮。不能者二俱突。以是因緣故。不異者語小不便應去。若無外內等急疾異緣。而挽出者犯墮。

十七知諸比丘先安住敷臥

【現代漢語翻譯】現代漢語譯本：我也是這樣做的。鋪好之後不拿出門外，四十九步之內犯墮罪。如果超出墻外一點點，直到落地時犯突吉羅罪。如果不囑咐別人，各個房間也犯突吉羅罪。如果一起鋪好之後離開，應該舉起（臥具）。如果兩個人一起看見，應該一人舉床，一人舉褥子。如果是剛來乍到，可以暫住兩夜。如果遇到八難，或者丟失了戶鉤，則不犯戒。僧人的床鋪用具不能放在食物上面，臥具不能沾染大小便等污穢之物。聽法時可以不舉起（臥具），不犯戒。私人物品不舉起則犯突吉羅罪。

十五、房中敷具不舉：有兩個客比丘來住一個房間，房間里沒有床和坐具。其中一人鋪了草地，另一人鋪了坐具，但都沒有舉起。人離開后，草地和坐具都生了蟲。佛陀後來看到了，親自拿出去曝曬。在房間里不舉起（敷具）都犯此戒。如果客比丘不囑咐知事比丘，以及其他可信任的人，又不留下任何東西就離開，又不妥善舉起（敷具），那麼在後半夜犯墮罪。坐具離開后又放回原處，互相觸犯。駑鈍的比丘不舉起（敷具）就離開，直到落地時犯突吉羅罪。

十六、比丘在比丘房舍中，因瞋恚忿怒，不高興而自己拉扯或教唆他人拉扯（其他比丘）出去：房舍臥具是四方僧眾的物品。夏季安居三個月，冬季四個月，不分春秋，每天都應該更換房間。這是爲了讓上座比丘感到舒適，爲了安置客僧，爲了讓內心沒有牽掛。沙彌跟隨師父可以分得一份。僧眾不給沙彌分房，但臥具一切共同分配，先給上座比丘，分完為止。最初沒有制定分房和換房的規定。當時眾多比丘聚集在舍衛國（Śrāvastī），有一個住處，房舍沒有修繕。大家共同分配，各自修繕。六群比丘（Chabbaggiya）懶惰懈怠，不一起修繕，看到別人修繕完畢，就想奪取。認為自己年長，別人年幼，理應避讓。牽拉逼迫，使其離開。自己拉扯或教唆他人拉扯，有能力者二者都犯墮罪，沒有能力者二者都犯突吉羅罪。因為這個緣故，沒有其他特殊情況，如果年幼者感到不便，應該離開。如果沒有內外等緊急特殊原因，而拉扯他人出去，則犯墮罪。

十七、明知其他比丘先已安住並鋪設臥具 English version: I also do the same. After spreading it, if it is not taken out of the door, it is a Pācittiya (犯墮罪) within forty-nine steps. If it is slightly outside the wall, it is a Thullaccaya (突吉羅罪) when it touches the ground. If one does not instruct others, each room is also a Thullaccaya. If they leave after spreading it together, it should be lifted. If two people see it together, one should lift the bed and the other should lift the mattress. If it is a newcomer, they can stay for two nights. If there are the eight difficulties (aṣṭāv akṣaṇāḥ), or if the door hook is lost, there is no offense. The Sangha's (僧) beddings should not be placed on top of food, and the bedding should not be soiled with urine or feces. Listening to the Dharma (法) is not an offense. Not lifting private belongings is a Thullaccaya.

Fifteen: Not lifting the bedding in the room: Two guest Bhikkhus (比丘) come to stay in a room. The room has no bed or seat. One spreads grass on the ground, and the other spreads a seat, but neither lifts them. After the people leave, insects grow on the grass and seat. The Buddha (佛) later sees it and personally takes it out to dry in the sun. Not lifting the bedding in the room is an offense of this precept. If the guest Bhikkhu does not instruct the steward Bhikkhu, or other trustworthy people, and does not leave anything behind, and does not properly lift the bedding, then he commits a Pācittiya in the latter part of the night. Returning the seat to its original place after leaving it is a mutual offense. If a dull Bhikkhu leaves without lifting the bedding, it is a Thullaccaya when it touches the ground.

Sixteen: A Bhikkhu, in a Bhikkhu's dwelling, being angry and displeased, pulls out (another Bhikkhu) himself or instructs others to pull him out: The dwellings and bedding are the property of the Sangha from the four directions. The summer retreat (vassa) is three months, and the winter is four months, regardless of spring or autumn, the rooms should be changed daily. This is for the comfort of the senior Bhikkhus, for accommodating guest Bhikkhus, and for the mind to be without attachment. A Śrāmaṇera (沙彌) can receive a share by following his teacher. The Sangha does not give rooms to Śrāmaṇeras, but all the bedding is distributed together, first to the senior Bhikkhus, until it is finished. Initially, there were no rules for distributing and changing rooms. At that time, many Bhikkhus gathered in Śrāvastī (舍衛國), and there was a dwelling place, but the dwellings were not repaired. Everyone distributed them together and repaired them individually. The group of six Bhikkhus (Chabbaggiya) were lazy and did not repair them together. Seeing that others had finished repairing, they wanted to seize them. They thought that they were older and others were younger, so they should give way. Pulling and forcing them to leave. Pulling out themselves or instructing others to pull out, those who are able commit a Pācittiya, and those who are not able commit a Thullaccaya. For this reason, if there are no other special circumstances, if the younger one feels uncomfortable, they should leave. If there are no urgent special reasons, such as internal or external, and they pull others out, they commit a Pācittiya.

Seventeen: Knowing that other Bhikkhus have already settled in and spread out their bedding

【English Translation】 English version: I also do the same. After spreading it, if it is not taken out of the door, it is a 'Pācittiya' (犯墮罪) within forty-nine steps. If it is slightly outside the wall, it is a 'Thullaccaya' (突吉羅罪) when it touches the ground. If one does not instruct others, each room is also a 'Thullaccaya'. If they leave after spreading it together, it should be lifted. If two people see it together, one should lift the bed and the other should lift the mattress. If it is a newcomer, they can stay for two nights. If there are the 'eight difficulties' ('aṣṭāv akṣaṇāḥ'), or if the door hook is lost, there is no offense. The 'Sangha's' (僧) beddings should not be placed on top of food, and the bedding should not be soiled with urine or feces. Listening to the 'Dharma' (法) is not an offense. Not lifting private belongings is a 'Thullaccaya'. Fifteen: Not lifting the bedding in the room: Two guest 'Bhikkhus' (比丘) come to stay in a room. The room has no bed or seat. One spreads grass on the ground, and the other spreads a seat, but neither lifts them. After the people leave, insects grow on the grass and seat. The 'Buddha' (佛) later sees it and personally takes it out to dry in the sun. Not lifting the bedding in the room is an offense of this precept. If the guest 'Bhikkhu' does not instruct the steward 'Bhikkhu', or other trustworthy people, and does not leave anything behind, and does not properly lift the bedding, then he commits a 'Pācittiya' in the latter part of the night. Returning the seat to its original place after leaving it is a mutual offense. If a dull 'Bhikkhu' leaves without lifting the bedding, it is a 'Thullaccaya' when it touches the ground. Sixteen: A 'Bhikkhu', in a 'Bhikkhu's' dwelling, being angry and displeased, pulls out (another 'Bhikkhu') himself or instructs others to pull him out: The dwellings and bedding are the property of the 'Sangha' from the four directions. The summer retreat ('vassa') is three months, and the winter is four months, regardless of spring or autumn, the rooms should be changed daily. This is for the comfort of the senior 'Bhikkhus', for accommodating guest 'Bhikkhus', and for the mind to be without attachment. A 'Śrāmaṇera' (沙彌) can receive a share by following his teacher. The 'Sangha' does not give rooms to 'Śrāmaṇeras', but all the bedding is distributed together, first to the senior 'Bhikkhus', until it is finished. Initially, there were no rules for distributing and changing rooms. At that time, many 'Bhikkhus' gathered in 'Śrāvastī' (舍衛國), and there was a dwelling place, but the dwellings were not repaired. Everyone distributed them together and repaired them individually. The group of six 'Bhikkhus' ('Chabbaggiya') were lazy and did not repair them together. Seeing that others had finished repairing, they wanted to seize them. They thought that they were older and others were younger, so they should give way. Pulling and forcing them to leave. Pulling out themselves or instructing others to pull out, those who are able commit a 'Pācittiya', and those who are not able commit a 'Thullaccaya'. For this reason, if there are no other special circumstances, if the younger one feels uncomfortable, they should leave. If there are no urgent special reasons, such as internal or external, and they pull others out, they commit a 'Pācittiya'. Seventeen: Knowing that other 'Bhikkhus' have already settled in and spread out their bedding

具後來強以臥具自敷教敷　迦留陀夷為人惡眠。墻㗢大喚。先與一比丘宿。令他失眠。飲食不消。身體發創。復于異時二人一處。迦留陀夷知他先住。不問彼人強安臥具。彼說先事云。我不樂。迦留陀夷言。我自樂耳。汝若不樂自當出去。因是廣制。以防惱亂故不得共床。床應相遠不得並敷。若他敷相去一肘。恐防他眠故。亂坐禪誦經故。防非法故。遠嫌訪故。若自敷令他敷。能者犯墮。不能者突。若故惡眠作諸聲音犯墮。火之燃滅。戶之開閉。若語若默悉應知時。凡不煩他。非時相惱悉皆犯墮。若二人共住。一強一病。而所欲不同。欲開一欲閉一。欲明欲闇。隨病人。不隨犯墮。若二俱病。小者應更覓住處。若更無處應隨重者。若俱輕俱重。應隨上坐意。

十八比丘重閣上　二客比丘共住閣房。一房在閣上。一閣下坐禪。閣上比丘用力。而坐床壞閣陷傷下比丘。若坐臥時皆應安徐。十方僧物故。求難得故。妨行道故。恐惱亂眾故。應當安詳勿損床褥。凡坐臥眾床敷不用意者悉犯此戒。若以木石等堅物。枝腳一一犯墮。非堅物支無罪也。

十九欲作大房知水有蟲自澆草土教人澆　闡陀比丘作大房。知水有出用澆土。余比丘言。水中有蟲。汝寧知不。闡陀比丘言。我自用水不用蟲。凡內見蟲。不得用水。有

【現代漢語翻譯】現代漢語譯本迦留陀夷（Kāludāyin，人名）為人睡眠不好。經常大聲喧譁。先前與一位比丘同住，導致他失眠，飲食不消化，身體生瘡。後來又有一次，兩人同住一處。迦留陀夷知道那人先住，不詢問對方就強行鋪設自己的臥具。那人說了之前的事情，說：『我不喜歡這樣。』迦留陀夷說：『我自已喜歡就行了。你若不喜歡，自己出去。』因此廣泛制定戒律，爲了防止惱亂他人，所以不得共用一張床。床應該相隔一定距離，不得並排鋪設。如果他人已經鋪設，相隔一肘的距離，也是爲了防止妨礙他人睡眠，擾亂他人坐禪誦經，防止非法行為，避免嫌疑。如果自己鋪設后讓別人鋪設，有能力阻止而不阻止的，犯墮罪。不能阻止的，突吉羅罪。如果故意睡眠不好，發出各種聲音，犯墮罪。對於火的燃起和熄滅，門的開關，說話或沉默，都應該知道時機。凡是不打擾他人，不在不適當的時候惱亂他人，都犯墮罪。如果兩人共住，一人強壯，一人生病，而他們的需求不同，一人想開窗，一人想關窗，一人想要明亮，一人想要黑暗，應順從病人，不順從的犯墮罪。如果兩人都生病，病情較輕的人應該另找住處。如果找不到其他住處，應順從病情較重的人。如果病情輕重相同，應順從上座（資歷較高的比丘）的意願。十八比丘在重閣上。兩位客比丘共同住在閣房裡。一間房在閣樓上，一間在閣樓下坐禪。閣樓上的比丘用力坐著，床壞了，閣樓塌陷，傷到了下面的比丘。無論是坐著還是躺著，都應該輕緩。因為十方僧眾的物品難以獲得，妨礙修行，恐怕擾亂大眾，所以應當安詳，不要損壞床鋪。凡是坐臥時對僧眾的床鋪不用心的人，都犯此戒。如果用木頭、石頭等堅硬的物品支撐床腳，每一處都犯墮罪。如果不是堅硬的物品支撐，則沒有罪過。十九想建造大房，知道水中有蟲，自己澆草土，教別人澆。闡陀比丘（Chanda，人名）建造大房。知道水中有蟲，用它來澆土。其他比丘說：『水中有蟲，你難道不知道嗎？』闡陀比丘說：『我只是用水，不用蟲。』凡是肉眼能看見蟲子的，不得用水。有

【English Translation】 English version Kāludāyin (name of a person) was a bad sleeper. He often made loud noises. He previously stayed with a Bhikkhu, causing him to lose sleep, have indigestion, and develop sores on his body. Later, on another occasion, two people stayed in the same place. Kāludāyin knew that the other person had arrived first, and without asking him, he forcibly spread out his own bedding. That person spoke of the previous incident, saying, 'I don't like this.' Kāludāyin said, 'I like it myself. If you don't like it, you can leave.' Therefore, the precepts were widely established to prevent disturbing others, so they should not share a bed. Beds should be separated by a certain distance and should not be placed side by side. If another person has already spread out their bedding, a distance of one cubit should be maintained to prevent disturbing their sleep, disrupting their meditation and chanting, preventing unlawful conduct, and avoiding suspicion. If one spreads out their own bedding and then allows another to spread out theirs, one who is able to prevent it but does not, commits a Dukkaṭa offense. One who is unable to prevent it, commits a Thullaccaya offense. If one deliberately sleeps badly, making various noises, one commits a Dukkaṭa offense. Regarding the lighting and extinguishing of fires, the opening and closing of doors, speaking or remaining silent, one should know the appropriate time. In general, anything that does not bother others, and does not disturb others at inappropriate times, constitutes a Dukkaṭa offense. If two people live together, one strong and one sick, and their needs differ, one wanting to open the window, one wanting to close it, one wanting light, one wanting darkness, one should follow the sick person; failure to do so constitutes a Dukkaṭa offense. If both are sick, the one with the lesser illness should seek another place to stay. If there is no other place to stay, one should follow the one with the more severe illness. If the illnesses are equally mild or equally severe, one should follow the wishes of the senior monk (a Bhikkhu with higher seniority). Eighteen Bhikkhus on an upper story. Two guest Bhikkhus were staying together in a building. One room was on the upper story, and one was meditating on the lower story. The Bhikkhu on the upper story sat down forcefully, and the bed broke, causing the floor to collapse and injure the Bhikkhu below. Whether sitting or lying down, one should be gentle. Because the belongings of the Sangha from the ten directions are difficult to obtain, it hinders practice, and it is feared that it will disturb the assembly, one should be peaceful and not damage the bedding. Anyone who is careless with the Sangha's bedding when sitting or lying down commits this offense. If one uses hard objects such as wood or stones to support the legs of the bed, each instance constitutes a Dukkaṭa offense. If non-hard objects are used for support, there is no offense. Nineteen: Wanting to build a large building, knowing that there are insects in the water, one waters the grass and soil oneself and instructs others to water it. Chanda Bhikkhu (name of a person) was building a large building. Knowing that there were insects in the water, he used it to water the soil. Other Bhikkhus said, 'There are insects in the water; don't you know?' Chanda Bhikkhu said, 'I am only using the water, not the insects.' Whenever insects are visible to the naked eye, one should not use the water. There are

蟲蟲想。若有蟲無蟲想。若疑悉犯墮。無蟲蟲想。若疑犯突吉羅。無蟲無蟲想無犯。自用教他用。隨蟲一一悉犯波逸提。

二十作大房　有一居士。以十萬金錢與闡陀比丘。秀其經管為僧作房。闡陀懶墮。一曰頓成下濕。上重一時崩壞。居士大惱。因是制戒。從今作屋。應當以漸。若覆屋時。若瓦草木兩行應止住。須壁下燥。然續苫。苫時若白衣不知者比丘自苫。一行為作法。或第二行未竟。約剌已應捨去。為妨行道故。不欲呵惱作人故。不欲催令速竟故。避后檀越竟故。若比丘自苫。苫竟第二行不捨去。隨所用木草瓦一一犯墮。用板鳥翅輕草無犯也。

二十一僧不差教戒比丘尼　世尊疲極不復教授。次令僧教授。至於臨終。六群比丘亦次教授。舍置教事而說非法。尼僧白眾。眾白佛。因是結戒。不羯磨差而教授者。一比丘一時教一尼一墮。多尼多墮。眾多比丘一時教一尼多尼亦如是。於後一時六群出界外。自相差。次差。次已還入界內。尼眾來時云僧差教。又置教事為惡如前。復重結戒。要備五德乃聽羯磨差教尼眾。何等五。一二十臘。若過二十。二具足持戒。若解威儀。三能頌解通二部戒。四正語說法。辯才清凈。五不犯十三事。不污三眾。三眾者六法尼沙彌沙彌尼也。凡污出家人其罪甚重。黃門二

【現代漢語翻譯】現代漢語譯本蟲作蟲想，若有蟲而作無蟲之想，若心存懷疑，皆犯墮罪（Pattaniya，一種較輕的罪）。無蟲而作蟲想，若心存懷疑，則犯突吉羅（Dukkata，一種更輕的罪）。無蟲而作無蟲之想，則無罪。自己使用或教他人使用（有蟲之物），每使用一個有蟲之物，都犯波逸提（Pacittiya，一種較重的罪）。

二十、建造大房屋：有一位居士，拿出十萬金錢交給闡陀比丘（Chanda Bhikkhu），委託他管理為僧眾建造房屋。闡陀（Chanda）懶惰，導致房屋建成后地基潮濕，上層結構很快崩塌，居士非常惱火。因此制定戒律：從今以後建造房屋，應當循序漸進。在蓋屋頂時，如果瓦片或草木鋪設了兩行，就應該停止，等待墻壁下部乾燥，然後再繼續覆蓋。覆蓋屋頂時，如果俗人不知道規矩，比丘自己覆蓋，覆蓋一行就要作法（表示停止），或者第二行未完成，約定好后就應該停止，這是爲了不妨礙修行，不呵斥惱怒工人，不催促他們快速完成，避免以後檀越（Dānavati，施主）後悔。如果比丘自己覆蓋屋頂，覆蓋完第二行而不停止，每使用一塊木頭、草或瓦片，都犯墮罪。使用木板、鳥翅、輕草則無罪。

二十一、僧眾不派遣教誡比丘尼：世尊（Buddha）疲憊不堪，不再親自教授。之後讓僧眾教授。直到臨終，六群比丘（Chabbaggiya Bhikkhus）也輪流教授，但他們放棄教誡之事，反而宣說非法。比丘尼僧團稟告僧眾，僧眾稟告佛陀。因此制定戒律：未經羯磨（Kamma，僧團會議）派遣而教授者，一位比丘一次教誡一位比丘尼，犯一次墮罪；教誡多位比丘尼，犯多次墮罪。眾多比丘一次教誡一位或多位比丘尼，也是如此。之後，六群比丘出界外，互相派遣，派遣完畢后又回到界內。比丘尼僧團來時，他們聲稱是僧眾派遣來教誡的，但又放棄教誡之事，為惡如前。再次重申戒律：必須具備五種德行，才允許通過羯磨派遣教誡比丘尼僧團。是哪五種？一、戒臘二十年以上，或者超過二十年。二、具足持戒，瞭解威儀。三、能夠背誦和理解兩部戒律（比丘戒和比丘尼戒）。四、正確說法，辯才清凈。五、不犯十三種僧殘罪（Sanghadisesa），不玷污三眾。三眾指的是六法尼（Sikkhamana，式叉摩那）、沙彌（Samanera，男性的沙彌）和沙彌尼（Samaneri，女性的沙彌）。凡是玷污出家人的罪過非常嚴重。黃門（Pandaka，無性人）二

【English Translation】 English version A monk thinks there are worms. If there are worms, but he thinks there are no worms, and if he doubts, he commits a Pācittiya offense (a type of minor offense). If there are no worms, but he thinks there are worms, and if he doubts, he commits a Dukkata offense (a type of minor offense). If there are no worms and he thinks there are no worms, there is no offense. If he uses it himself or instructs others to use it (something with worms), for each item with worms used, he commits a Pācittiya offense.

Building a Large House: There was a householder who gave 100,000 gold coins to Chanda Bhikkhu (Chanda Bhikkhu), entrusting him to manage the construction of a house for the Sangha. Chanda (Chanda) was lazy, resulting in a house with a damp foundation and a collapsing upper structure. The householder was very annoyed. Therefore, a precept was established: From now on, when building a house, it should be done gradually. When covering the roof, if two rows of tiles or thatch have been laid, one should stop and wait for the lower part of the wall to dry before continuing. When thatching, if a layperson is unaware of the rules, the bhikkhu should thatch himself, and after thatching one row, he should perform a formal act (to indicate stopping), or if the second row is not completed, he should stop as agreed, in order not to hinder practice, not to scold or annoy the workers, not to urge them to finish quickly, and to avoid the donor (Dānavati, supporter) regretting it later. If a bhikkhu thatches the roof himself and does not stop after completing the second row, for each piece of wood, grass, or tile used, he commits a Pācittiya offense. There is no offense for using boards, bird wings, or light grass.
The Sangha Does Not Appoint a Bhikkhu to Instruct Bhikkhunis: The Buddha (Buddha) was exhausted and no longer personally instructed. Later, he had the Sangha instruct. Until his passing, the Group-of-Six Bhikkhus (Chabbaggiya Bhikkhus) also took turns instructing, but they abandoned the task of instruction and instead preached the unlawful. The Bhikkhuni Sangha reported this to the Sangha, and the Sangha reported it to the Buddha. Therefore, a precept was established: One who instructs without being appointed by a Kamma (Kamma, formal act of the Sangha), if one bhikkhu instructs one bhikkhuni at one time, he commits one Pācittiya offense; if he instructs multiple bhikkhunis, he commits multiple Pācittiya offenses. The same applies if many bhikkhus instruct one or many bhikkhunis at one time. Later, the Group-of-Six Bhikkhus went outside the boundary and appointed each other, and after appointing each other, they returned within the boundary. When the Bhikkhuni Sangha came, they claimed to have been sent by the Sangha to instruct, but they abandoned the task of instruction and acted wickedly as before. The precept was reiterated: One must possess five qualities to be allowed to be appointed by a Kamma to instruct the Bhikkhuni Sangha. What are the five? First, having twenty years of seniority (Vassa), or more than twenty years. Second, being fully virtuous, understanding the rules of conduct. Third, being able to recite and understand the two sets of precepts (Bhikkhu precepts and Bhikkhuni precepts). Fourth, speaking correctly, with pure eloquence. Fifth, not having committed any of the thirteen Sanghadisesa offenses (Sanghadisesa, offenses requiring formal Sangha action), and not defiling the three groups. The three groups refer to the Sikkhamana (Sikkhamana, female trainee), Samanera (Samanera, male novice), and Samaneri (Samaneri, female novice). The offense of defiling a renunciate is very serious. Eunuch (Pandaka, person of indeterminate sex) two

根皆由於斯。壞七寶塔猶輕。毀他戒身其罪過是。是故此人不堪教授。博以尼眾心不敬信。亦恐無慚愧。復起非法。雖已悔除猶故不應。若五德中一事不足差。則非差教者犯墮。成就五法已。已差而未僧中羯磨差。而未僧中羯磨差而便教授者犯墮。已羯磨差未語令教。教者突。已語未僧中語亦突。已僧中語而未問尼眾言。悉來集不。而便教者犯墮。以問而未說八敬法。便語同伴比丘。令說者亦犯突。已說八敬法而不語。令說亦犯突。

二十二僧雖差教戒比丘尼乃至日沒　難陀善說尼眾樂法。逼暮還城。城門以開明旦早入。守門人譏嫌。因是結戒。若教尼不得至日沒。若日沒生沒想。沒生不沒想。若沒生疑想。教者悉犯墮。若未沒生沒想。若疑想。教者悉犯突。若若未沒生未沒想。教無犯。

二十三作是言比丘為利養故教授比丘尼　六群比丘自知不復得教戒尼。瞋嫉心故便作是言。諸比丘為衣食時種種利養為尼說法。因是制不聽作如是言。隨其所說一一物中一一犯墮。

二十四與比丘尼議共道行乃至一聚落犯墮　除因緣。因緣者若多伴所有疑怖畏。六群比丘與助調達尼。共期同道行非法。調戲作諸惡業。或前或后。有諸居士。聞而譏嫌。因制不聽與尼共行。於後一時諸比丘眾。從憍薩羅欲至舍衛。到

險道中須待多伴。伴至將行。尼眾隨之。以結戒故比丘不許。比丘安隱得至所住。尼眾在後悉遇惡賊。盡失衣物裸形而盡。因是復開除有因緣。因緣者行有多伴道有賊難。疑有二種。或疑失衣。或疑失食。隨名疑失。比丘應為易擔持去至安隱處。應以還彼。語令隨意不得共行。共行至村犯墮。中路還突。若向空地五百弓犯墮。中路還突。若與王夫人共行無犯。

二十五與比丘尼期共載船上下水除直度　六群與助調達尼共載一船。調戲非法。白衣譏嘆。因制不聽。又於後時欲過險路。比丘在船。尼欲寄載。以結戒故比丘不許。比丘安隱。尼后被賊。因是復開。若先期共載一船上下水犯墮。若共期載一船上下水從一村至一村犯墮。中路還突。一僧多尼僧他尼一一僧眾多波逸提。若一僧一波逸提。多僧二尼亦一一僧一波逸提。若尚空地五百弓犯墮。中路還突。若不期若直度無犯。若風木所𣿖失濟。若前岸崩。若𣿖失行具上下悉無犯。

二十六與非親理尼衣　先遮取。今遮與。有一比丘。從非分衣處出。修蘭尼見而問之。因從索衣。比丘即與彼與彼衣已。自著弊衣。佛言。若是親理應知有無。以非親故直取而去。又恐因是起諸非法。是故不聽非親。親想及作餘六眾想與衣者犯墮。親非親及餘六眾相與衣者突。實親

【現代漢語翻譯】現代漢語譯本：在危險的道路上，需要等待更多的同伴。等到同伴后才出發。比丘尼可以跟隨，因為她們需要結戒，但比丘則不允許。如果比丘安全到達住所，而比丘尼在後面遇到強盜，丟失所有衣物，赤身裸體，因此再次開許在特定情況下可以同行。這些情況包括：路上有許多同伴，道路有強盜出沒的危險，以及有兩種疑慮——擔心丟失衣物或食物。根據所擔心的損失，比丘應該幫忙拿著容易攜帶的物品，送到安全的地方，然後還給她們，並告訴她們不要一起走。如果一起走到村莊，則犯墮罪。如果在半路返回，或者走向空曠的地方五百弓的距離，則犯墮罪。如果在半路返回，或者與王夫人同行，則沒有罪。

第二十五，與比丘尼約定一同乘船上下水，除了直接橫渡的情況。六群比丘與幫助提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）的比丘尼一同乘船，戲弄調戲，行為不端，受到在家人的譏諷。因此制定戒律，不允許這樣做。後來，在想要通過危險的道路時，比丘在船上，比丘尼想要搭船，因為有戒律的限制，比丘不允許。比丘安全到達，比丘尼後來被強盜襲擊。因此再次開許在特定情況下可以同行。如果事先約定一同乘船上下水，則犯墮罪。如果約定一同乘船上下水，從一個村莊到另一個村莊，則犯墮罪。如果在半路返回，一僧對多尼，僧他對尼，一一僧對眾多尼，都犯波逸提（Pācittiya，一種輕罪）。如果一僧對一尼，則犯一波逸提。多僧對二尼，也是一一僧犯一波逸提。如果走向空曠的地方五百弓的距離，則犯墮罪。如果在半路返回，如果沒有事先約定，或者只是直接橫渡，則沒有罪。如果因為風或木頭導致船隻傾覆而失去渡河能力，或者前岸崩塌，或者失去渡河工具，上下船都沒有罪。

第二十六，為非親屬的比丘尼整理衣服。先前禁止拿取，現在禁止給予。有一位比丘，從不應該獲得衣服的地方獲得了衣服。修蘭尼（Śūranī，比丘尼的名字）看見了，就問他。因此向他索要衣服，比丘就把衣服給了她，自己穿著破舊的衣服。佛陀說，如果是親屬，應該知道對方的需要。因為不是親屬，直接拿走就走了。又擔心因此引起各種非法行為，所以不允許給非親屬比丘尼衣服。如果認為是親屬，或者認為是其餘六群比丘尼，給予衣服者犯墮罪。如果認為不是親屬，或者認為是其餘六群比丘尼，給予衣服者犯突吉羅（Dukkata，一種更輕的罪）。如果是真正的親屬，則沒有罪。

【English Translation】 English version: On dangerous roads, one must wait for more companions. Only set out when there are companions. Nuns may follow, as they need to observe the precepts, but monks are not allowed. If the monks arrive safely at their residence, while the nuns behind them encounter robbers, losing all their clothing and being left naked, it is therefore permitted again under certain circumstances to travel together. These circumstances include: having many companions on the road, the danger of robbers on the road, and two kinds of doubts—worrying about losing clothing or food. According to the feared loss, the monk should help carry easily portable items to a safe place, then return them and tell them not to travel together. If they travel together to a village, it is an offense of expiation (Pācittiya). If they return halfway, or go towards an empty place for a distance of five hundred bow-lengths, it is an offense of expiation. If they return halfway, or travel with a queen, there is no offense.

Twenty-fifth, agreeing with nuns to travel together on a boat up and down the water, except for direct crossings. The Group of Six monks traveled on a boat with nuns who were helping Devadatta (Buddha's cousin who later betrayed him), teasing and behaving improperly, which was criticized by laypeople. Therefore, a rule was made forbidding this. Later, when wanting to pass through a dangerous road, the monks were on the boat, and the nuns wanted to board. Because of the precepts, the monks did not allow it. The monks arrived safely, and the nuns were later attacked by robbers. Therefore, it is permitted again under certain circumstances to travel together. If they agree in advance to travel together on a boat up and down the water, it is an offense of expiation. If they agree to travel together on a boat up and down the water from one village to another, it is an offense of expiation. If they return halfway, one monk to many nuns, a group of monks to a nun, each monk to many nuns, all commit an offense of expiation. If one monk to one nun, it is one offense of expiation. Many monks to two nuns, each monk also commits one offense of expiation. If they go towards an empty place for a distance of five hundred bow-lengths, it is an offense of expiation. If there is no prior agreement, or it is just a direct crossing, there is no offense. If the boat capsizes due to wind or wood, losing the ability to cross, or the front bank collapses, or the crossing tools are lost, there is no offense in getting on or off the boat.

Twenty-sixth, handling the clothing of a nun who is not a relative. Previously, taking was forbidden; now, giving is forbidden. There was a monk who obtained clothing from a place where he should not have. Śūranī (name of a Bhikkhuni) saw him and asked him about it. Therefore, she asked him for the clothing, and the monk gave it to her, wearing old clothing himself. The Buddha said that if it is a relative, one should know their needs. Because she was not a relative, he took it directly and left. Also, fearing that this would lead to various illegal acts, it is not allowed to give clothing to a nun who is not a relative. If one thinks she is a relative, or thinks she is one of the Group of Six nuns, the giver commits an offense of expiation. If one thinks she is not a relative, or thinks she is one of the Group of Six nuns, the giver commits an offense of wrong-doing (Dukkata). If she is a true relative, there is no offense.

非親。若謂若疑與不凈衣。謂駝毛衣牛毛衣羖羊毛衣雜毛織衣。與此等衣者突。以不堪受持非重物故。

二十七與非親理尼作衣　迦留陀夷為掘多尼衣。當中條作男女和合像。掘多來。取卷條與之。不聽舒看。掘持還於尼中舒之。尼眾譏嫌。因是結戒。為非親尼若浣若染若載簪。一一事中一一犯墮。若刺針針犯墮。若直縫針針突。以不如法不任受持故。若繩線若簀緣皆犯突。

二十八共尼屏覆處坐　迦留陀夷往至掘多尼房。屏處坐語。尼眾白佛。因是結戒。欲心狂發。不擇親疏。譏謗之生亦無分別故一切斷也。一坐一墮。若十起十坐十波逸提也。

二十九與女人獨露處坐　迦留陀夷掘多居士婦。獨露地坐語。白衣譏嫌。因是結戒。隨起更坐犯爾所波逸提。若坐相去五尺一丈已還犯墮。去二丈五突。去三丈若過三丈無犯。

三十知尼贊因緣得食波逸提除先白衣時若因緣　迦葉等四大聲聞受居士請。偷蘭難陀比丘尼先在其家。讚歎調達。輕毀迦葉。迦葉聞聲尼還讚歎。居士夫婦驅之令去。因是結戒。尼嘆得食不聽受也。若先受請。尼於後嘆受之無罪。若嘆因得食便犯墮。後有居士請比丘。食已暫行令相識。尼往迎。以結戒故比丘不往。居士還既還食時已過。比丘失食。居士甚恨。因是復開除。先

【現代漢語翻譯】現代漢語譯本非親：如果（比丘）給與或懷疑（是給與）不凈的衣服，或者給與駝毛衣、牛毛衣、羖羊毛衣、雜毛織衣，給予這些衣物者，犯突吉羅（Dukkata，輕罪）。因為這些衣物不堪受持，不是貴重之物。

二十七、為非親理尼（Bhikkhuni，比丘尼）做衣服：迦留陀夷（Kaludayi）為掘多尼（Khuttani Bhikkhuni）做衣服，在衣服中間織作男女和合的影象。掘多（Khutta）來取衣服的卷條，迦留陀夷給她，但不讓她展開觀看。掘多拿回尼眾中展開，尼眾譏嫌。因此結戒：為非親比丘尼若浣洗衣物、若染色、若載送針線，每一件事中，每一次都犯墮罪（Payantika，墮罪）。若刺繡，每一針都犯墮罪。若只是縫紉，每一針都犯突吉羅。因為不如法，不堪受持的緣故。若（提供）繩子、線，或者簀（zé，用竹篾、蘆葦等編成的鋪墊物）的邊緣，都犯突吉羅。

二十八、與比丘尼在隱蔽處同坐：迦留陀夷前往掘多尼的房間，在隱蔽處坐著說話。尼眾稟告佛陀，因此結戒：因為欲心狂發，不分親疏，譏謗的產生也沒有分別，所以一切都要斷絕。一坐一次犯墮罪。如果十次起身，十次坐下，就犯十次波逸提（Payantika，墮罪）。

二十九、與女人在隱蔽的露天處同坐：迦留陀夷與掘多居士的妻子，在隱蔽的露天處坐著說話。在家居士譏嫌，因此結戒：隨起身更換坐處，就犯相應的波逸提罪。如果坐處相距五尺到一丈以內，犯墮罪。相距二丈，犯突吉羅。相距三丈或超過三丈，沒有罪。

三十、明知比丘尼因讚歎（某種）因緣而獲得食物，（比丘）犯波逸提罪，除非是先前（未受戒）的白衣時期，或者（存在某種特殊的）因緣：迦葉（Kasyapa）等四大聲聞（Sravaka，佛陀的弟子）接受居士的邀請。偷蘭難陀比丘尼（Thullananda Bhikkhuni）事先在他家，讚歎提婆達多（Devadatta），輕毀迦葉。迦葉聽到（偷蘭難陀比丘尼）的聲音，比丘尼還（繼續）讚歎（提婆達多）。居士夫婦驅趕她離開。因此結戒：比丘尼因讚歎（某種因緣）而獲得食物，（比丘）不聽任她接受。如果先前已經接受邀請，比丘尼在之後讚歎（某種因緣），接受食物沒有罪。如果因為讚歎（某種因緣）而獲得食物，就犯墮罪。後來有居士邀請比丘，（比丘）吃完飯後暫時離開，讓（比丘尼）與（居士）相識。比丘尼前去迎接，因為已經結戒的緣故，比丘沒有前去。居士回來，回來時已經過了吃飯的時間，比丘失去了食物，居士非常怨恨。因此再次開除（此條戒律中的限制），除非是先前（未受戒）的白衣時期。

【English Translation】 English version Not a relative: If (a bhikkhu) gives or suspects (that he is giving) an impure garment, or gives a garment of camel hair, cow hair, goat hair, or mixed hair, the one who gives such garments commits a Dukkata (misdeed). Because these garments are unsuitable for acceptance and are not valuable items.

Making a garment for a non-relative Bhikkhuni (female monastic): Kaludayi made a garment for Khuttani Bhikkhuni, weaving an image of a man and woman in union in the middle of the garment. Khutta came to take the rolled-up garment, and Kaludayi gave it to her but did not allow her to unroll and look at it. Khutta took it back to the Bhikkhuni community and unrolled it. The Bhikkhunis criticized and were disgusted. Therefore, a precept was established: For a non-relative Bhikkhuni, whether washing, dyeing, or carrying needles and thread, in each instance, one commits a Payantika (offense entailing expiation). If embroidering, each stitch is a Payantika offense. If only sewing, each stitch is a Dukkata. Because it is not in accordance with the Dharma and is unsuitable for acceptance. If (providing) rope, thread, or the edge of a mat (made of bamboo or reeds), all are Dukkata offenses.
Sitting with a Bhikkhuni in a secluded place: Kaludayi went to Khuttani's room and sat and talked in a secluded place. The Bhikkhunis reported this to the Buddha, and therefore a precept was established: Because lust arises wildly, without distinguishing between relatives and non-relatives, and criticism arises without discrimination, everything must be cut off. One sitting is one Payantika offense. If one gets up ten times and sits down ten times, one commits ten Payantika offenses.
Sitting with a woman in a secluded open place: Kaludayi sat and talked with Khutta's householder's wife in a secluded open place. Laypeople criticized and were disgusted. Therefore, a precept was established: Each time one gets up and changes the sitting place, one commits the corresponding Payantika offense. If the sitting place is within five to ten feet, one commits a Payantika offense. If it is twenty feet away, one commits a Dukkata. If it is thirty feet or more away, there is no offense.
Knowing that a Bhikkhuni has obtained food because of praising (a certain) cause, (a bhikkhu) commits a Payantika offense, unless it was during the time when she was a layperson (before ordination), or (there is a special) cause: Kasyapa and the four great Sravakas (disciples of the Buddha) accepted the invitation of a householder. Thullananda Bhikkhuni was already at his house, praising Devadatta and disparaging Kasyapa. Kasyapa heard (Thullananda Bhikkhuni's) voice, and the Bhikkhuni continued to praise (Devadatta). The householder and his wife drove her away. Therefore, a precept was established: If a Bhikkhuni obtains food because of praising (a certain cause), (a bhikkhu) does not allow her to accept it. If she had already accepted the invitation beforehand, and the Bhikkhuni praises (a certain cause) afterward, accepting the food is not an offense. If she obtains food because of praising (a certain cause), she commits a Payantika offense. Later, a householder invited a bhikkhu, and (the bhikkhu) left temporarily after eating, allowing (the Bhikkhuni) to become acquainted with (the householder). The Bhikkhuni went to greet him, but because a precept had already been established, the bhikkhu did not go. The householder returned, and by the time he returned, the mealtime had passed, and the bhikkhu lost the food. The householder was very resentful. Therefore, the restriction in this precept is again lifted, unless it was during the time when she was a layperson (before ordination).

親善。親善在先食不由尼。尼后讚歎受之無罪也。若施主先請尼。嫌食不美。勸作美食。食犯墮。乃至尼教與少姜著食中。食犯突。

三十一數數食除因緣因緣者病時佈施衣時　有長者子。父母終亡資財亦盡。欲作功德生第二天。以無設福便為他庸作。庸作得財供飯眾僧。僧因節曰多受餅肉。雖受其請所食甚少。施主愁惱。即以白佛。佛呵數食。而未結戒后受舍衛大臣請。亦以節日但食干麨。所食甚少。大臣嫌責。所辱眾僧。因是結戒。不得數食。數食者移處食也。以多貪著故。難消故。妨行道故。外道法故。如小兒故。不聽移處數食也。若一日滿處來請應以一施人。若無日兼食悉犯墮也。后諸比丘疾病羸瘦。特開病人聽數數食。若熱風治三種病。若得好色香味三種美食。一請不足聽受。二請如是乃至三四。三四不足漸食。至中后諸長者為施衣故而設飯食。佛以衣難得欲令取衣。聽因衣數食。若受無衣衣請。如後分別。或時二家一時來請。請時有衣食。食時二俱有衣。比丘無罪。或時二家請。請時俱有衣食。食時無。比丘受請時不犯。食時犯墮。或二家請時二俱有衣食。食時一有一無衣。受請時俱不犯。食時無衣邊犯墮。或二家請。請時食時俱無衣。比丘受時犯突。食時犯墮。或二家請時無衣。食時俱有衣。比

【現代漢語翻譯】現代漢語譯本親善：如果比丘尼先接受食物，之後再讚歎施主，接受食物沒有罪過。如果施主先邀請比丘尼，比丘尼嫌棄食物不好，勸說（施主）做更好的食物，吃了就犯墮罪。甚至比丘尼教（施主）在食物中放少許姜，吃了也犯突吉羅罪。

三十一、多次食用（數數食）：除了因緣（情況）之外，因緣指的是生病時、佈施衣服時。有一個長者之子，父母去世后，資財也用盡了，想要做功德升到第二天界，因為沒有（錢財）設福，就替別人做僱工。做僱工得到錢財，供養眾僧吃飯。僧眾因為節日，多次接受餅和肉。即使接受了他的邀請，（僧眾）吃得很少。施主為此愁惱，就將此事稟告佛陀。佛陀呵斥多次食用，但還沒有制定戒律。後來接受舍衛城大臣的邀請，也因為節日只吃干炒麵，吃得很少。大臣嫌棄責備，侮辱了眾僧。因此制定戒律，不得多次食用。多次食用指的是換地方吃。因為過於貪著，難以消化，妨礙修行，是外道的做法，像小孩子一樣，不允許換地方多次食用。如果一天之內在多個地方來邀請，應該將其中一份食物施捨給別人。如果沒有（人可以施捨），兼著吃完所有（的食物）都犯墮罪。後來各位比丘生病，身體虛弱消瘦，特別開許病人可以多次食用。如果是熱風病，可以治療三種疾病。如果得到好的色、香、味三種美食，一次邀請不夠，可以接受第二次邀請，像這樣乃至三四次。三四次不夠，可以逐漸食用。到中午之後，各位長者爲了佈施衣服的緣故而設飯食，佛陀因為衣服難以得到，想要讓（比丘）取得衣服，允許因為衣服的緣故多次食用。如果接受了沒有衣服的衣服邀請，像後面分別說明的那樣。有時兩家同時來邀請，邀請時有衣服和食物，吃飯時兩家都有衣服，比丘沒有罪過。有時兩家邀請，邀請時都有衣服和食物，吃飯時沒有（衣服），比丘接受邀請時不犯戒，吃飯時犯墮罪。或者兩家邀請時，兩家都有衣服和食物，吃飯時一家有衣服，一家沒有衣服，接受邀請時都不犯戒，吃飯時沒有衣服的一邊犯墮罪。或者兩家邀請，邀請時沒有衣服，吃飯時兩家都有衣服，比丘接受（邀請）時犯突吉羅罪，吃飯時犯墮罪。或者兩家邀請時沒有衣服，吃飯時兩家都有衣服，比丘

【English Translation】 English version Amiability: If a Bhikkhuni accepts food first, and then praises the donor, there is no offense in accepting the food. If a donor invites a Bhikkhuni first, and the Bhikkhuni dislikes the food, advising (the donor) to make better food, eating it constitutes a Pācittiya offense. Even if the Bhikkhuni instructs (the donor) to put a little ginger in the food, eating it constitutes a Thullaccaya offense.

Thirty-one, Eating Repeatedly (Sasamkhādima): Except for special circumstances, 'circumstances' referring to times of illness or when offering robes. There was once a wealthy man's son whose parents had passed away, and his wealth was also exhausted. Wishing to perform meritorious deeds to be reborn in the second heaven, but lacking the means to make offerings, he worked as a laborer for others. From his earnings, he provided food for the Sangha. Because of the festival, the Sangha received many cakes and meat. Although they accepted his invitation, (the monks) ate very little. The donor was distressed and reported this to the Buddha. The Buddha rebuked the repeated eating, but had not yet established a rule. Later, he accepted an invitation from a minister of Sāvatthi, and also only ate dry parched grain because of the festival, eating very little. The minister was displeased and blamed them, insulting the Sangha. Therefore, a rule was established, prohibiting repeated eating. Repeated eating refers to eating in different places. Because of excessive greed, it is difficult to digest, hinders practice, is a practice of non-Buddhists, and is like a child's behavior, it is not allowed to eat repeatedly in different places. If invited from multiple places in one day, one portion of the food should be given to another person. If there is no one (to give to), eating all (the food) constitutes a Pācittiya offense. Later, the Bhikkhus became ill, weak, and emaciated, so it was specially permitted for the sick to eat repeatedly. In the case of heatstroke, it can cure three kinds of illnesses. If one obtains good color, aroma, and taste in three kinds of delicious food, and one invitation is not enough, it is permissible to accept a second invitation, and so on up to three or four times. If three or four times is not enough, one may eat gradually. After noon, the elders set up food offerings for the sake of offering robes. The Buddha, because robes are difficult to obtain and wanting (the Bhikkhus) to obtain robes, allowed repeated eating for the sake of robes. If one accepts an invitation for robes without robes, it will be explained later. Sometimes two families invite at the same time, and there are robes and food at the time of invitation, and both families have robes at the time of eating, the Bhikkhu is without offense. Sometimes two families invite, and there are both robes and food at the time of invitation, but there are no (robes) at the time of eating, the Bhikkhu does not commit an offense when accepting the invitation, but commits a Pācittiya offense when eating. Or when two families invite, both families have robes and food, but one family has robes and one family does not have robes at the time of eating, there is no offense in accepting the invitation, but the side without robes commits a Pācittiya offense when eating. Or when two families invite, there are no robes at the time of invitation, but both families have robes at the time of eating, the Bhikkhu commits a Thullaccaya offense when accepting (the invitation), and a Pācittiya offense when eating. Or when two families invite, there are no robes at the time of invitation, but both families have robes at the time of eating, the Bhikkhu

丘受請時犯突。食時無犯。或二家請時俱無衣。食時一有衣而一無衣。比丘受請時俱犯突。食時無衣邊犯墮。或二傢俱請時俱有。食時一無衣。比丘于無衣邊受請時突。食時犯墮。或二傢俱請。請時一無衣。食時二俱有。受請時無衣邊犯突。食時俱無犯。或二傢俱請。請時一有衣一無衣。食時俱有衣。比丘受請時無衣邊犯突。食時俱無犯。若多有衣食請。請食時悉有衣。比丘一切無犯。后諸長者節日集會。苦諸比丘。因開節日得數數食。或有人見吉兇相故設食求福。或尊重有德故為設食。或以寶日。或以黑月白月。初吉之日而設供食。或眾常食。或別房食。或請眾或別請。凡節會日長者未請。上諸請食皆應與他。而受彼請故。言彼與他竟受彼中食。若出家五眾諸食不應與他。以無管積作福難故也。

三十二施一處無病比丘應一食　有等施檀越無人處作房舍。安置床坐臥具飲食。一切供施無所齊限。是則名為功德之舍。時世大儉飲食難。六群行至是舍。既得飲食不聞復去。復有人來求一住處。六群兇強。舍主由之慾令其去。而不敢發遣。世尊知之。因是結戒。不聽多受。於此舍中得一宿一食。故名食處也。過一食犯墮。過一已若此處宿不食犯突。應此處宿。應此處食。以處宿此處。食犯突。以處食此處宿亦犯突。

二食二宿二俱犯墮。后舍利弗病行至此舍。以結戒故不敢過受。因是開病。病則隨意。若八難處。若先自恐。若親理。若欲入險道住中待伴。若多有福德。福德舍自留住皆無犯。

三十三到白衣家自恣多與若餅若麨　若復二三缽應受。受已出外應與余善比丘。胡本中無善字也。波羅門女出適暫歸家為作餅麨。欲送還失跌。難陀知三四弟子悉乞持去。乃至三作三索令盡。夫嫌遲絕昏更趣。爾時呵嘖而未結戒。又復一時吉星出日。商人來期。期共采寶。波難陀龍一商人取麨令盡。失伴被劫為賊所害。以二緣結戒。故言。若餅若麨凡有三種缽。聽稱食畜。一分羹二分飯。上缽三升。中缽二升。下缽一升。滅此非法。天竺國法為乞人作分。或三升或四升。故佛聽上缽取一。中缽取二。下缽取三。故言二三缽。此謂二三人共俱乞食。故因為限。過是犯墮。取以計長應與余比丘。又應量主人有無取定。而已過亦墮。後有人來應外與之。若不分與應語言。我于施主已取爾許。爾許在。若悉取應語言。我已盡取。汝勿復入。若不分而不語突。若前已語而後人猶入。入者犯突。若不長不分無罪。但應語后令知。律云。上缽受三升。飯一升羹半余可食物。而律師云。缽正受三升。以飯虛足容羹等。故中下缽亦應如是知之也。

三十四不受殘食法而食犯墮　迦留夷是釋迦子。形相奇特。色如蓮花。后為毒蛇所嚙。顏色變黑。眼赤齒白。薩夜乞食。電光暫現。有娘妊母人。見以為惡鬼。恐怖大喚。倒地墮胎。因制一食。一食故諸比丘羸瘦無力。又聽食竟未起得食果菜等助之種助食。后入城乞食。得五助食。雜以正食。不敢輒食。饑瘦無力。又聽食竟未受五種正食。后入城乞食。得諸菜雜五食。故不敢輒受。猶故饑瘦。又聽食竟未起自恣。食五種似食及余菜雜五正食。后病比丘殘食狼藉。烏鳥競來。鳴喚喧䀨。后聽看病人食竟受殘食法。食此殘食。若病人非一食人。應更從餘一食比丘受。若病人是一食人。而未食者得就受殘食法。又以比丘有諸因緣。食不足故聽受殘食法。受殘食法應就一食比丘前。胡跪持食。作如是言。長老憶念。我今從長老乞殘食法。長老為我作殘。一食比丘為取一口。然後得食。若受殘食法。若不如法受殘食法者犯墮。若但飽不復得受殘食法。受殘食法突。未飽而囑不須復受殘。未飽不囑得受殘法。若以缽食著地。膝上不名受殘食法。食之犯墮。以不授被一食丘比故。若二人手不相及不名受殘食法。彼一食比丘不得取故。若不凈食不名受殘食法。俱不應食故。食者皆犯墮。若欲食五助食而用五正食。令他作殘食亦不名受殘

食法。若食此五助食犯墮。欲食五正食似食。而用餘二五種食作殘亦如是。凡有四威儀。所謂行住坐臥。比丘行路有洗口。竟時食時。食竟時悉得受殘食法。若行應行受。不應住坐臥受。受而不食名受。食之犯墮。住坐臥亦應如是。知術盡不成字不須囑。若食飽已作休息。雖未起不得更食。食者犯突吉羅。

三十五知比丘食竟不受殘食法強勸自恣與惱他故墮　結殘食戒竟有二比丘。一持戒。一不大持戒。持戒者見彼數食呵嘖非一。彼人不堪欲。為生過知不受殘食。伺不憶為惱觸故。強勸令食。食時便譏二人俱犯墮。不知而勸無犯也。

三十六別眾食除因緣因緣者病時乃至沙門施食時　調達將欲壞僧。學五神通種種變化。國主傾心。合境歸向。供養悉全多。以衣食與諸比丘。新學淺識。隨利而去。因是不聽別眾而食。為壞惡眾勢力。不令破僧故。令諸白衣于眾僧福田得大功德故。令眾和悅心無二故。凡有三種界。羯磨界聚落界空地界。若比丘若白衣于羯磨界內。若寺中若白衣舍。別請四人異房一處共食。是名別眾食。食者犯墮。若清眾中一人。若迸少許與眾。若與僧須一人施主。通供界內僧。而處處別與食。食者悉無犯。若聚落界內二施主。各於一處飯眾。眾各四人。亦名別眾食。食者犯墮。聚落界內一施

【現代漢語翻譯】現代漢語譯本：食法。如果食用這五種佐食，就犯墮罪。想要食用五種正食，但看起來像佐食，或者用剩餘的兩種五種食物做成殘食，也同樣如此。總共有四種威儀，也就是行、住、坐、臥。比丘在行走時，洗口后、進食時、進食后，都可以接受殘食。如果行走時應該接受，就不應該在站立、坐著或躺著時接受。接受而不食用，只算是接受，食用就會犯墮罪。站立、坐著或躺著時也應該如此。如果知道方法已經用盡，無法形成文字，就不需要囑咐。如果吃飽后休息，即使沒有起身，也不可以再吃，吃了就犯突吉羅罪。

三十五、知道比丘已經吃完飯，不接受殘食，還強行勸說，爲了使他感到煩惱，因此犯墮罪。結殘食戒完畢。有兩個比丘，一個持戒，一個不太持戒。持戒的比丘看到那個不太持戒的比丘多次進食，就呵斥他。那個人無法忍受，爲了製造過失，明知對方不接受殘食，卻伺機在他不記得的時候，爲了使他感到煩惱，就強行勸他吃。吃的時候就譏諷他，兩個人一起犯墮罪。如果不知道情況而勸說，就沒有罪。

三十六、別眾食，除了因緣情況。因緣情況包括生病時，乃至沙門佈施食物時。提婆達多（Devadatta，人名）想要破壞僧團，學習了五神通，進行種種變化，國王傾心於他，全國上下都歸向他，供養非常充足。他用衣食來給比丘們，那些新學且見識淺薄的比丘，就追隨利益而去。因此不允許別眾而食，爲了摧毀惡眾的勢力，不讓他們破壞僧團，也爲了讓白衣在僧眾的福田中獲得大的功德，讓僧眾和睦，沒有二心。總共有三種界限：羯磨界（kamma-khetta，行為界限），聚落界（gāma-khetta，村落界限），空地界（suñña-khetta，空曠地界）。如果比丘或白衣在羯磨界內，無論在寺廟中還是在白衣的家中，單獨邀請四個人在不同的房間或一個地方一起吃飯，這就叫做別眾食，吃了就犯墮罪。如果在清凈的僧眾中，一個人，或者分出少量食物給僧眾，或者給僧團需要的人，施主在界限內普遍供養僧眾，但在各處分別給食物，吃了都沒有罪。如果在聚落界內，兩個施主各自在一個地方供養僧眾，每個地方有四個人，這也叫做別眾食，吃了就犯墮罪。聚落界內一個施主。

【English Translation】 English version: Rules Regarding Food. If one consumes these five subsidiary foods, one commits a pācittiya (an offense requiring confession). If one intends to consume the five staple foods but they resemble subsidiary foods, or if one uses the remaining two of the five kinds of food to make leftovers, it is the same. There are four kinds of deportment: walking, standing, sitting, and lying down. A bhikkhu (monk) who is walking may accept leftover food after washing his mouth, during mealtime, and after mealtime. If walking, one should accept while walking; one should not accept while standing, sitting, or lying down. Accepting without eating is considered acceptance; eating it constitutes a pācittiya. The same applies to standing, sitting, or lying down. If one knows that the method is exhausted and cannot form a letter, there is no need to instruct. If one rests after being full, even without getting up, one may not eat again; eating it constitutes a dukkaṭa (an offense of wrong-doing).

Knowing that a bhikkhu has finished eating and does not accept leftover food, yet forcibly urging him to eat, intending to cause him annoyance, constitutes a pācittiya. The rule regarding leftover food is concluded. There are two bhikkhus, one who observes the precepts and one who does not observe them well. The one who observes the precepts sees the other eating repeatedly and scolds him. The other person cannot bear it, and intending to create a fault, knowing that the other does not accept leftover food, waits for him to forget and forcibly urges him to eat, intending to annoy him. When he eats, he ridicules him. Both commit a pācittiya. If one urges without knowing the situation, there is no offense.
Separate group eating, except for specific reasons. These reasons include when one is sick or when a śrāmaṇa (ascetic) is giving food. Devadatta (a proper noun) intended to destroy the Sangha (monastic community), learned the five supernormal powers, and performed various transformations. The king was devoted to him, and the whole country turned to him, with abundant offerings. He gave clothing and food to the bhikkhus, and those who were newly learned and had shallow knowledge followed the benefits and left. Therefore, separate group eating is not allowed, in order to destroy the power of the evil group and prevent them from destroying the Sangha, and also to allow the laypeople to gain great merit in the field of merit of the Sangha, and to keep the Sangha harmonious and without division. There are three kinds of boundaries: kamma-khetta (boundary of action), gāma-khetta (boundary of village), and suñña-khetta (boundary of empty land). If a bhikkhu or a layperson, within the kamma-khetta, whether in a temple or in a layperson's house, separately invites four people to eat together in different rooms or in one place, this is called separate group eating, and eating it constitutes a pācittiya. If in a pure Sangha, one person, or a small amount is distributed to the Sangha, or to someone in the Sangha who needs it, and the donor universally provides for the Sangha within the boundary, but gives food separately in different places, there is no offense in eating it. If within the gāma-khetta, two donors each provide for the Sangha in one place, with four people in each place, this is also called separate group eating, and eating it constitutes a pācittiya. One donor within the gāma-khetta.

作異食飯二眾。食者得突。不犯別眾食。二處更互請。眾中一人無犯。又上二界內二眾食時。各三人食竟。后一人食。無犯。若界內師徒四人共財共食。是非法不名別眾食。病人別眾食無犯。若作衣妨乞食。乞食妨作衣故。作衣時別眾食無罪。以三衣不足犯突。又妨行道故持聽也。行道疲極故。或恐失時故。或求好伴難得故。或恐失伴畏日沒來。去二十里得聽。村界內別眾食無犯。明欲行令得食。昨以來今亦不得。若欲及船恐有諸難。或以疲極別眾食無犯。大眾會時者。謂上至千萬。下至八人。聽法因緣。一時大集世既不豐。人眾殷並應作是言。今時儉眾殷飯食難得。如乞食者別眾無犯。又僧有客舊。舊四人客三人。舊得別眾食。舊是根本僧故。客四舊三。客不得別眾食。請舊僧一人。沙門是外道出家者也。出家婆羅門是洴沙王甥。以王事佛故欲請比丘。比丘以結戒故不敢輒受。佛為破外道憍慢故。開聽受請不犯。別眾然自來請。不自下食。受請時無犯。食時犯墮。不自請自下食。受請時犯突。食時無犯。不自請不自下食。受請時犯突。食時犯墮。自請自下食無犯也。

三十七非時食　十七群釋子。形相端嚴。人所敬愛。白衣見之喚與酒食。便非時飲食。恣意盈醉。醉暢之後撫掌唱樂。因是不聽非時而食。從中

至天明名非時。非時中非時想。非時時想。非時中疑。食者悉犯墮。時中非時想。時中疑。食者犯突吉羅。時中時想不犯。

三十八殘宿食食　應言受宿食食。無殘字也。道貴小欲。無所藏積。猶如飛鳥不留余。而世喚比丘。一日再乞食。一已足留一干之明日受食。以此因緣不聽宿食法。貪著故。離白衣法故。若今日手受明日食。是名受宿食。食者犯墮。不手受而不凈施明日受食犯突。手受已凈施人明日食亦犯墮。受而不凈施明日與人無犯。若心舍已了彼還返施食之無犯也。

三十九不受飲食著口中墮　迦羅比丘冢間止住。死人之間食。輒自取食。眾人疑其常食死人。惡名流佈。因是結戒。防譏嫌故。舍盜方便故。習大法故。棄世業故。故入口之物。一切應從凈人受。不受而食犯墮。不受而觸突。除水楊支輕賤易得故。無遮惜故。無貪積故。若非時人不與。不從凈人受。若菜果等不作凈。若不凈食。食此五四三二一應如是知。食人肉偷。不凈故。大比丘手觸食不凈。食者犯突吉羅。若不如是一切無犯。

四十美食自為身索犯墮　釋摩男得初道供養。眾僧下種種飲食。六群貪餐得已復索。索諸乳酪種種上味。因制不聽自求美食。去貪味故。以難得故。致嫌責故。又美與不美一不得求。求飯等常食果菜

【現代漢語翻譯】現代漢語譯本至天亮還認為不是吃飯的時間，在非吃飯的時間裡產生非時之想，或者產生是吃飯時間的想法，或者在非吃飯的時間裡心存疑惑，吃了東西就觸犯墮罪（Pātayantikā，一種重罪）。在吃飯的時間裡產生非時之想，或者心存疑惑，吃了東西就觸犯突吉羅（Duṣkṛta，一種輕罪）。在吃飯的時間裡產生是吃飯時間的想法，就不算犯戒。

第三十八條戒是關於吃隔夜食物的，應該說接受隔夜食物並食用，不應該有『殘』字。修道的關鍵在於減少慾望，不積攢東西，就像飛鳥一樣不留下剩餘。但是世人稱呼比丘為『一日再乞食』，認為一次乞食已經足夠，留下一部分到第二天再吃。因為這個原因，不允許儲存食物過夜。這是因為貪婪，也是爲了區別于在家居士的生活方式。如果今天用手接受食物，留到明天吃，這就叫做接受隔夜食物。吃了就觸犯墮罪。如果沒有用手接受，或者接受了不潔凈的施捨，留到明天吃，就觸犯突吉羅。如果用手接受了，並且施捨者是清凈的，留到明天給別人吃，也觸犯墮罪。如果接受了，但是施捨者不清凈，留到明天給別人吃，就不算犯戒。如果心裡已經捨棄了食物，後來施捨者又把食物還回來，吃了也不算犯戒。

第三十九條戒是不接受食物就放入口中，觸犯墮罪。迦羅（Kāla）比丘住在墳墓間，在死人之間吃東西，總是自己拿食物吃。人們懷疑他經常吃死人肉，壞名聲傳播開來。因此制定這條戒律，爲了防止譏諷和嫌疑，爲了捨棄偷盜的方便，爲了學習大法，爲了捨棄世俗的產業。所以，入口的東西，都應該從清凈的人那裡接受。不接受就吃，觸犯墮罪。不接受就觸控，觸犯突吉羅。除了水和楊枝（牙刷），因為它們容易得到，不被珍惜，沒有貪婪和積攢的必要。如果不是吃飯的時間，別人不給，或者不從清凈的人那裡接受，或者蔬菜水果等沒有做過凈化，或者是不潔凈的食物，吃了這些，應該按照五、四、三、二、一的順序來判斷罪行。吃人肉是偷盜，因為是不潔凈的。大比丘用手觸控不潔凈的食物，吃了就觸犯突吉羅。如果不符合以上情況，就不算犯戒。

第四十條戒是為自己索取美食，觸犯墮罪。釋摩男（Śākyamuni）證得初果，得到供養。僧眾分發各種飲食，六群比丘貪婪地吃完后又索取，索取各種乳酪等上等美味。因此制定戒律，不允許自己索取美食，爲了去除對美味的貪婪，因為這些食物難以得到，容易引起嫌棄和責備。而且，無論是美味還是不美味，都不應該索取。可以索取米飯等日常食物和水果蔬菜。

【English Translation】 English version If one thinks it is not the right time to eat until dawn, and has the thought of 'non-time' during non-time, or the thought of 'time' during non-time, or has doubts during non-time, eating anything constitutes an offense of Pātayantikā (a serious offense). If one has the thought of 'non-time' during time, or has doubts during time, eating anything constitutes an offense of Duṣkṛta (a minor offense). If one has the thought of 'time' during time, there is no offense.

The thirty-eighth precept concerns eating leftover food. It should be stated as 'accepting and eating leftover food,' without the word 'leftover.' The key to cultivation lies in reducing desires and not accumulating things, like a bird that leaves no remains. However, people call monks 'begging for food twice a day,' thinking that one begging is enough, leaving some for the next day. For this reason, storing food overnight is not allowed. This is because of greed and to differentiate from the lifestyle of laypeople. If one receives food with their hand today and eats it tomorrow, it is called accepting leftover food. Eating it constitutes an offense of Pātayantikā. If one does not receive it with their hand, or receives unclean offerings and eats them tomorrow, it constitutes an offense of Duṣkṛta. If one receives it with their hand and the offering is pure, giving it to someone else to eat tomorrow also constitutes an offense of Pātayantikā. If one receives it but the offering is impure, giving it to someone else to eat tomorrow does not constitute an offense. If one has already renounced the food in their mind, and the giver later returns the food, eating it does not constitute an offense.

The thirty-ninth precept is that putting food into the mouth without accepting it constitutes an offense of Pātayantikā. The Kāla (Kāla) bhikkhu lived among tombs, eating among the dead, always taking food himself. People suspected him of often eating dead people's flesh, and a bad reputation spread. Therefore, this precept was established to prevent ridicule and suspicion, to abandon the convenience of stealing, to learn the great Dharma, and to abandon worldly possessions. Therefore, anything that enters the mouth should be received from a pure person. Eating without accepting constitutes an offense of Pātayantikā. Touching without accepting constitutes an offense of Duṣkṛta, except for water and twigs (toothbrushes), because they are easy to obtain, not cherished, and there is no need for greed or accumulation. If it is not the right time to eat, or if others do not give, or if one does not receive from a pure person, or if vegetables and fruits have not been purified, or if the food is unclean, eating these should be judged according to the order of five, four, three, two, one in terms of offenses. Eating human flesh is stealing because it is unclean. A great bhikkhu touching unclean food with his hand and eating it constitutes an offense of Duṣkṛta. If it does not conform to the above situations, there is no offense.

The fortieth precept is that soliciting delicious food for oneself constitutes an offense of Pātayantikā. Śākyamuni (Śākyamuni) attained the first fruit and received offerings. The Sangha distributed various foods, and the group of six bhikkhus greedily ate and then solicited more, soliciting various dairy products and other superior delicacies. Therefore, the precept was established that one is not allowed to solicit delicious food for oneself, to remove greed for delicious flavors, because these foods are difficult to obtain, and easily cause resentment and blame. Moreover, whether delicious or not, one should not solicit. One can solicit rice and other daily foods, fruits, and vegetables.

得與不得犯突。求蘇酪魚肉食美味。不得突。得者犯墮。求酪漿等得不得犯突。若乞食振錫杖彈指。主人問言。比丘何求。答言乞食。問須何等隨汝所欲。答其所須食之無犯。乞應以次。越次突。除病者以苦惱故。自廢廢他行道故。除親理不嫌責故。人自與取亦無罪也。

四十一知水有蟲取用犯墮　闡陀比丘作是念言。澆泥草土先所不聽。今者自用故應不犯便耳。蟲水隨意入用人。問何故用此蟲水。答言。我自用水不用蟲。因是復結。若有蟲水一切悉犯此戒。澆泥草土以說有蟲。蟲想無蟲想若疑。用者犯墮。無蟲蟲想若疑。用者犯突。無蟲無蟲想。用者悉無犯也。

四十二食家中臥處坐　謂女為男食也。有居士新婚。唯欲是食。難陀相識。數往語妨其欲食。彼大瞋恚。因是不聽食家處坐。隨起隨坐一一犯墮。以惱他故。或被害故。或致謗故。若得道家受五戒家。若彼父母在若夫婦二人俱受戒。若是舍多人出入住坐無犯。若一人受戒住坐犯突也。

四十三食家中獨與女人臥處強坐　食戒如上。有家。新聚而夫不在。而難陀于彼欲食處坐。後有比丘。就舍乞食。后還精舍。難陀自說。因是制戒。食眾覆處不得獨與女強坐。舍內遮非法故。防譏嫌故。是中以三事故犯。一者食家。二者獨與女人。三者深隱

【現代漢語翻譯】現代漢語譯本索取或未索取食物觸犯「突吉羅」（Dukkata，一種輕罪）。索要酥油、乳酪、魚肉等美味食物，如果未得到，不觸犯「突吉羅」。如果得到，則觸犯「墮罪」（Pacittiya，一種較重的罪）。索要酪漿等，得到或未得到，是否觸犯「突吉羅」？如果乞食時搖動錫杖或彈指，主人問：『比丘（Bhikkhu，佛教出家人）你要求什麼？』回答說：『我乞食。』主人問需要什麼，隨你的意願。回答所需要的食物，食用沒有罪過。乞食應該按順序，越過順序則觸犯「突吉羅」。除非是病人因為痛苦的緣故，或者因為自己停止修行、妨礙他人修行，或者因為親近的人合理地責備，或者他人主動給予，這些情況都沒有罪過。

知道水中有蟲而取用，觸犯「墮罪」。闡陀比丘（Chanda Bhikkhu）這樣想：『澆泥土草地，之前不允許，現在自己用，應該沒有罪過。』隨意使用有蟲的水。有人問他為什麼用這種有蟲的水。他回答說：『我用水，不是用蟲。』因此再次制定戒律。如果有蟲的水，一切使用都觸犯此戒。澆泥土草地，如果認為有蟲，或者懷疑有蟲，使用者觸犯「墮罪」。如果認為沒有蟲，但實際上有蟲，或者懷疑有蟲，使用者觸犯「突吉羅」。如果確實沒有蟲，並且認為沒有蟲，使用者都沒有罪過。

在供養食物的家中，在隱蔽的臥處坐下——這裡指的是把女人當成男人來對待而接受供養。有一個居士新婚，只想供養食物。難陀（Nanda）與他相識，多次前往，妨礙了他的供養。居士非常生氣，因此不允許在供養食物的家中坐臥。隨起隨坐，每一次都觸犯「墮罪」，因為惱亂他人，或者可能受到傷害，或者導致誹謗。如果在得道者家中，或者受持五戒的家中，或者父母都在、或者夫婦二人都受戒，或者是在很多人出入的房間里坐臥，沒有罪過。如果只有一人受戒，在隱蔽處坐臥則觸犯「突吉羅」。

在供養食物的家中，單獨與女人在隱蔽的臥處強行坐下——關於食物的戒律如上所述。有一戶人家，新婚，丈夫不在家。難陀（Nanda）想在那裡接受供養，就在隱蔽的地方坐下。後來有比丘（Bhikkhu，佛教出家人）到這戶人家乞食，回來后在精舍（Vihara，佛教寺院）里，難陀自己說了這件事。因此制定戒律：在供養食物的隱蔽處，不得單獨與女人強行坐下。爲了防止在家中遮蓋非法行為，爲了防止譏諷和嫌疑。在這種情況下，因為三種原因而觸犯戒律：一是供養食物的家，二是單獨與女人，三是深深地隱蔽。

【English Translation】 English version To ask for or not to ask for something incurs a Dukkata (a minor offense). To ask for delicious foods such as ghee, cheese, fish, or meat, if not obtained, does not incur a Dukkata. If obtained, it incurs a Pacittiya (a more serious offense). To ask for whey, etc., whether obtained or not, does it incur a Dukkata? If while begging for food, one shakes the staff or snaps the fingers, and the host asks, 'Bhikkhu (Buddhist monk), what do you seek?' and one replies, 'I am begging for food,' and the host asks what is needed, according to your desire, and one answers with the needed food, there is no offense in eating it. Begging should be done in order; skipping the order incurs a Dukkata. Except for the sick due to suffering, or because one stops one's own practice, hinders others' practice, or because a close person reasonably rebukes, or if someone gives it voluntarily, there is no offense.

Knowing that there are insects in the water and using it incurs a Pacittiya. Chanda Bhikkhu thought, 'Watering mud and grass was not allowed before, but now I am using it myself, so there should be no offense.' He used water with insects at will. Someone asked him why he used this water with insects. He replied, 'I am using the water, not the insects.' Therefore, the precept was established again. If there is water with insects, all use of it incurs this precept. Watering mud and grass, if one thinks there are insects, or suspects there are insects, the user incurs a Pacittiya. If one thinks there are no insects, but there actually are insects, or suspects there are insects, the user incurs a Dukkata. If there are truly no insects, and one thinks there are no insects, the user incurs no offense.

To sit in a hidden sleeping place in a house where food is offered—this refers to treating a woman as a man and accepting offerings. There was a householder who had just married and only wanted to offer food. Nanda was acquainted with him and went there many times, hindering his offering. The householder was very angry, so he did not allow sitting or lying down in the house where food was offered. Each time one gets up and sits down, one incurs a Pacittiya, because it annoys others, or may cause harm, or lead to slander. If it is in the house of an enlightened person, or a house that observes the Five Precepts, or if both parents are there, or if both husband and wife observe the precepts, or if it is a room where many people come and go, there is no offense. If only one person observes the precepts, sitting in a hidden place incurs a Dukkata.

To forcibly sit down alone with a woman in a hidden sleeping place in a house where food is offered—the precepts regarding food are as mentioned above. There was a family, newly married, and the husband was not at home. Nanda wanted to receive offerings there, so he sat down in a hidden place. Later, a Bhikkhu (Buddhist monk) went to this house to beg for food, and after returning to the Vihara (Buddhist monastery), Nanda himself told about this. Therefore, the precept was established: in a hidden place where food is offered, one must not forcibly sit down alone with a woman. To prevent covering up illegal acts in the house, to prevent ridicule and suspicion. In this case, one violates the precept for three reasons: first, it is a house where food is offered; second, one is alone with a woman; third, it is deeply hidden.

處。此三事故犯。此墮法起以還坐墮。若閉戶雖外有凈人亦犯墮。若開戶向外有凈人犯突。若開戶向內有凈人無犯。

四十四裸外道若出家男若出家女手自與食犯墮　毗羅然國主阿耆達王。請佛及僧。安居三月。如來宿緣。王遂迷忘。三月將過。余有七日。佛遣阿難白王欲去。王聞驚喜。問其所由。阿難以實而答。王乃憶悟。驚惶慚懼。請留世尊。世尊不許。求供七日。佛哀受之。七日以訖。至跋者國省達恥愧。送食追佛。跋者國中咸責彼王。日日致供。令無空缺。追送之誠亦無由得。設觀其所少。所少唯當設術。佛先來聽。眾咸不受。佛愍彼故。開令受術。受術已訖。王欲還國。種種食具委地而去。時有五百乞人。隨求食眾食之餘常以與之。有人問之。何處得食。答言。是禿居士常與我食。於是結戒。不復聽與。后至舍衛。眾僧會食。二裸形女就阿難乞。阿難即以餅分與。二人餅相連看。阿難不覺。一人得二。一人得一。得一者索半。得二者不與。彼便瞋謗難。是汝智前乞食。梵志已作毀言。今此裸形女復興丑謗。因是廣結。一切德九十五種。出家外道悉勿與。與食者犯墮。彼食不消。或病或死別中惡謂飯與毒。彼無慚愧。起諸邪謗。以此小慈毀滅佛法。不與之音斷可見矣。若裸形人病。若是親理。若來受戒

【現代漢語翻譯】現代漢語譯本：處。這三種情況下都會犯墮罪。這種墮罪從開始犯起就一直存在。如果關閉門戶，即使外面有清凈的人（在家信徒），也犯墮罪。如果打開門戶，朝向外面有清凈的人，就犯突吉羅罪（輕罪）。如果打開門戶，朝向裡面有清凈的人，則不犯。

四十四、如果裸體外道，無論是出家男子還是出家女子，親自用手接受食物，就犯墮罪。（毗羅然國主）阿耆達王邀請佛陀和僧團，安居三個月。如來因為宿世的因緣，國王竟然忘記了此事。三個月將要過去，還剩下七天。佛陀派遣阿難告訴國王想要離開。國王聽了非常驚喜，詢問原因。阿難如實回答。國王這才醒悟，驚慌慚愧，請求世尊留下。世尊沒有答應，請求供養七天。佛陀慈悲地接受了。七天結束后，到達跋者國，（阿耆達王）深感恥愧，派人送食物追趕佛陀。跋者國的人都責備那位國王，（說他應該）每天都送食物，不應該有空缺。追送的誠意也無法表達。假設觀察他們所缺少的東西，所缺少的只有藥物。佛陀先前不聽從（接受藥物），大眾都不接受。佛陀憐憫他們，允許接受藥物。接受藥物完畢，國王想要回國，把各種食物器具丟在地上離開了。當時有五百個乞丐，跟隨（僧團）乞討食物，（僧團）常常把剩餘的食物給他們。有人問他們，從哪裡得到食物。他們回答說，是那些禿頭的居士常常給我們食物。因此（佛陀）制定戒律，不再允許給他們食物。後來到達舍衛城，僧眾一起吃飯。兩個裸形女子向阿難乞討。阿難就把餅分給她們。兩個人拿著相連的餅觀看，阿難沒有注意到，一個人得到兩塊，一個人得到一塊。得到一塊的人索要一半，得到兩塊的人不給。那人就嗔恨誹謗阿難，說：『你這個智者，以前乞食的梵志已經造作譭謗之言，現在這兩個裸形女子又興起醜陋的誹謗。』因此廣泛地制定戒律，一切九十五種外道都不要給他們食物。給食物的人犯墮罪。他們吃了食物不消化，或者生病或者死亡，（人們）特別厭惡，認為飯里有毒。他們沒有慚愧之心，興起各種邪惡的誹謗。因為這一點小小的慈悲，毀滅了佛法。不給他們食物的聲音斷絕了，這是可以預見的。如果裸形人有病，如果是親近的人，如果來受戒

【English Translation】 English version: In these three situations, an offense against the Sangha is committed. This offense remains from the moment it is committed. If the door is closed, even if there are pure people (lay followers) outside, an offense is committed. If the door is opened towards pure people outside, a thullaccaya (minor offense) is committed. If the door is opened towards pure people inside, no offense is committed.

Forty-four: If naked non-Buddhists, whether ordained men or ordained women, personally receive food with their own hands, an offense is committed. King Ajita of the country of Virana invited the Buddha and the Sangha to observe the rainy season retreat for three months. Due to past karma, the king forgot about this. As the three months were about to pass, with seven days remaining, the Buddha sent Ananda to inform the king of their intention to leave. The king was surprised and delighted upon hearing this and asked for the reason. Ananda truthfully replied. Only then did the king awaken, feeling alarmed and ashamed, and requested the World-Honored One to stay. The World-Honored One did not agree but accepted the request for seven days of offerings. After the seven days, upon reaching the country of Bajjis, (King Ajita) felt deeply ashamed and sent people with food to pursue the Buddha. The people of the country of Bajjis all blamed that king, (saying he should) send food every day without any gaps. The sincerity of the pursuit could not be expressed. Supposing they observed what they lacked, what was lacking was only medicine. The Buddha previously did not listen (to accepting medicine), and the masses did not accept it. The Buddha, out of compassion for them, allowed the acceptance of medicine. After accepting the medicine, the king wanted to return to his country and threw various food utensils on the ground and left. At that time, there were five hundred beggars who followed (the Sangha) begging for food, and (the Sangha) often gave them the leftover food. Someone asked them where they got the food. They replied that those bald laymen often gave us food. Therefore, (the Buddha) established a precept, no longer allowing them to be given food. Later, upon reaching Savatthi, the Sangha was eating together. Two naked women begged Ananda. Ananda then divided the cake and gave it to them. The two people looked at the connected cake, and Ananda did not notice that one person got two pieces and the other got one piece. The one who got one piece asked for half, and the one who got two pieces did not give it. That person then became angry and slandered Ananda, saying, 'You wise one, the ascetics who begged for food before have already made slanderous remarks, and now these two naked women are again raising ugly slanders.' Therefore, the precepts were widely established, and all ninety-five types of non-Buddhists should not be given food. Those who give food commit an offense. They eat the food and do not digest it, or they get sick or die, (people) especially hate it, thinking there is poison in the food. They have no sense of shame and raise various evil slanders. Because of this small act of compassion, the Buddha's teachings are destroyed. The sound of not giving them food is cut off, which is foreseeable. If a naked person is sick, if they are a close relative, if they come to receive the precepts

。與食無罪。若於眾求索水果。聽其自取。若在家波羅門與彼無罪。以其亦少信佛修善根。

四十五軍陣發行往觀犯墮除因緣　波斯匿王將行征伐。嚴飾四兵。陣師習戰。六群共往觀之。王及士眾咸共嫌責。比丘之法大悲普念。何用觀是害生之具。因是結戒。不聽往觀軍陣。觀軍陳犯墮。后王及大將欲見比丘。因是復開因緣得往。往而故觀亦墮。

四十六到軍中乃至二夜應往過宿墮　雖有緣聽往。往應時返。六群比丘二宿不還。致人疑怪。因是復結。即聽二夜過是犯墮。

四十七乃至二夜軍中往觀軍發行乃至軍陣合戰犯墮　亦遮習戰也。得二夜不得觀。而六群因觀。觀見者犯墮。欲觀不見犯突。有緣自行見無犯也。

四十八恚忿不喜打犯墮　十七群和善。六群弊惡。增疾故手打十七群。令彼啼喚。僉共慊怪。比丘之法應以謙下為本。慈忍為先。云何手打出家之人。若以手腳一打一墮。五指一時五墮。以碎慘沙擲之。沙沙悉墮。若余身份打犯突。若大打比丘令極苦偷。小打令畏伏犯墮。餘一切在家出家大打極苦偷。小打令畏伏犯突。咒病除。除鬼惱故犯突。若善心為人破難難生故彼死犯偷。不犯墮。已熟無罪。為爾之無犯。

四十九恚忿心手搏　此亦六群既不得打。便舉指擬搏。令彼怖

【現代漢語翻譯】現代漢語譯本：如果（有人）吃東西沒有罪過，如果（有人）在人群中索要水果，聽憑他們自己拿取。如果在家的婆羅門（Bāluómén，古印度僧侶階層）這樣做，也沒有罪過，因為他們也較少信仰佛教，修習善根。

四十五、觀看軍隊陣列行進導致犯戒的因緣：波斯匿王（Bōsìnìwáng，古印度拘薩羅國國王）將要出兵征伐，嚴整軍隊，訓練士兵作戰。六群比丘（Liùqúnbǐqiū，指以六個比丘為首的一群僧人，常違犯戒律）一起前去觀看。國王和士兵們都嫌棄責怪他們。比丘的修行應以大慈大悲為本，普度眾生，怎麼能觀看這種殺生的工具呢？因此制定戒律，不允許觀看軍隊陣列。觀看軍隊陳列會犯墮罪。後來國王和大將想要見比丘，因此又開了允許前往的因緣。前往後如果故意觀看，也犯墮罪。

四十六、到達軍隊中乃至停留兩夜，超過宿夜限制會犯墮罪：即使有因緣允許前往，也應該按時返回。六群比丘停留兩夜不返回，導致人們懷疑怪異。因此再次制定戒律，只允許停留兩夜，超過這個時間就犯墮罪。

四十七、乃至在兩夜期間，在軍隊中觀看軍隊行進，乃至軍隊陣列交戰，都會犯墮罪：也禁止觀看士兵訓練作戰。允許停留兩夜，但不允許觀看。而六群比丘因此觀看，觀看者犯墮罪。想要觀看但沒有看見，犯突吉羅罪。如果有因緣自己行走時看見，沒有罪過。

四十八、因嗔恨忿怒不喜而打人會犯墮罪：十七群比丘（Shíqīqúnbǐqiū，指一群行為端正的比丘）和善，六群比丘邪惡。因為憎恨，用手打十七群比丘，使他們啼哭喊叫。人們都嫌棄怪罪，比丘的修行應該以謙卑忍讓為根本，慈悲忍耐為先，怎麼能用手打出家人呢？如果用手腳打一下，就犯一次墮罪，五個手指同時打，就犯五次墮罪。用碎石沙子投擲，每粒沙子都算一次墮罪。如果用其他身體部位打，犯突吉羅罪。如果重打比丘，使他極度痛苦，犯偷蘭遮罪；輕打使他畏懼屈服，犯墮罪。其餘一切在家或出家人，重打使之極度痛苦，犯偷蘭遮罪；輕打使之畏懼屈服，犯突吉羅罪。如果是爲了咒語治病，或驅除鬼怪的侵擾，犯突吉羅罪。如果是善意地幫助他人，爲了解決難產等危急情況，導致對方死亡，犯偷蘭遮罪，但不犯墮罪。如果是已經成熟的情況，沒有罪過。爲了這些情況，沒有罪過。

四十九、因嗔恨忿怒而用手比劃打鬥：這也是因為六群比丘既然不能打人，就用手指比劃，做出打鬥的樣子，使對方害怕。

【English Translation】 English version: If there is no offense in eating, if someone asks for fruit in a crowd, let them take it themselves. If a householder Brahmin (Bāluómén, ancient Indian priestly class) does this, there is no offense, because they also have little faith in Buddhism and cultivate good roots.

Forty-fifth, the circumstances leading to offenses from watching military formations: King Pasenadi (Bōsìnìwáng, King of Kosala in ancient India) was about to go to war, rigorously preparing his troops and training soldiers for battle. The Group of Six monks (Liùqúnbǐqiū, referring to a group of monks led by six monks, who often violated precepts) went to watch together. The king and soldiers all disliked and blamed them. The practice of a monk should be based on great compassion and universal salvation, how can they watch such instruments of killing? Therefore, a precept was established, forbidding watching military formations. Watching military displays incurs a pācittiya offense. Later, the king and generals wanted to see the monks, so the circumstances for allowing them to go were opened again. If they deliberately watch after going, they also incur a pācittiya offense.

Forty-sixth, arriving at the army and staying for two nights, exceeding the limit of overnight stays incurs a pācittiya offense: Even if there is a reason to allow going, one should return on time. The Group of Six monks stayed for two nights without returning, causing people to suspect and find it strange. Therefore, a precept was established again, only allowing a stay of two nights, exceeding this time incurs a pācittiya offense.

Forty-seventh, even during the two nights, watching the army march in the army, and even the army formations engaging in battle, incurs a pācittiya offense: It is also forbidden to watch soldiers training for battle. Staying for two nights is allowed, but watching is not allowed. And the Group of Six monks watched because of this, those who watch incur a pācittiya offense. Wanting to watch but not seeing incurs a dukkaṭa offense. If one sees it while walking on their own due to circumstances, there is no offense.

Forty-eighth, hitting someone out of anger, resentment, or displeasure incurs a pācittiya offense: The Group of Seventeen monks (Shíqīqúnbǐqiū, referring to a group of monks with upright conduct) are kind, the Group of Six monks are evil. Because of hatred, they hit the Group of Seventeen monks with their hands, causing them to cry and shout. People all disliked and blamed them, the practice of a monk should be based on humility and forbearance, with compassion and patience as the priority, how can they hit a renunciant with their hands? If one hits with a hand or foot once, one incurs a pācittiya offense once, hitting with five fingers at the same time incurs a pācittiya offense five times. Throwing with crushed stones and sand, each grain of sand counts as a pācittiya offense. If one hits with other parts of the body, one incurs a dukkaṭa offense. If one hits a monk heavily, causing him extreme pain, one incurs a thullaccaya offense; hitting lightly causing him to fear and submit, one incurs a pācittiya offense. For all other laypeople or renunciants, hitting heavily causing extreme pain incurs a thullaccaya offense; hitting lightly causing fear and submission incurs a dukkaṭa offense. If it is for curing illness with spells, or dispelling the disturbance of ghosts, one incurs a dukkaṭa offense. If it is to help others with good intentions, to solve difficult childbirth and other emergencies, causing the other party to die, one incurs a thullaccaya offense, but does not incur a pācittiya offense. If it is a situation that is already ripe, there is no offense. For these situations, there is no offense.

Forty-ninth, gesticulating with hands in anger and resentment: This is also because since the Group of Six monks cannot hit people, they gesticulate with their fingers, making fighting gestures, causing the other party to be afraid.

㖒。凡若手若腳若杖。舉以擬人悉犯墮。若舉余身份犯突。為防毒狩惡人無犯。

五十知他粗罪覆藏至一夜犯墮　凡無慚愧。輕慢心犯五篇戒。隱覆不悔。能障聖道通名粗也。今言粗罪。謂初二篇也。跋難陀兄名難徒。難徒犯粗罪。弟為覆藏之。難陀弟子名達摩。達摩向眾發其粗罪。而難徒為緣弟墮隱覆不說。由達摩白眾。因制不聽覆他粗罪。尼覆他八重即犯重。比丘覆他重及殘悉犯墮。覆他下三篇犯突。覆粗罪未至明犯突。至明相出悉犯波逸提。

五十一語彼比丘至諸家使與汝多美飲食乃至少許時是因緣不異　跋難陀以達摩發其兄罪。常欲惱之便語之言。今將汝至諸家。使與汝多美飲食。汝自當知。以師命故便隨之去。去至二三家。皆留百師。欲為設食。師其不受。弟子念言。不受此食。余請必勝。復往一家。已至其門。便遣令去。語之言。我共汝坐不樂。我獨坐語樂。弟子思惟。日時已過。不容更乞便還精舍。諸人問言。汝得好食耶。答言。我今斷食。何好之有。彼問所由。具以實答。眾悉慊責。因是結戒。若未至內門。若未至聞處。便遣令還。未知主人飲食好惡故突。至聞處而遣令去。惱恨深犯墮。若弟子有罪。欲令伏折。為作慚恥遣之無罪。惱他人而遣亦犯此戒。戒文言。大德則知嫌說。餘人非

【現代漢語翻譯】現代漢語譯本㖒。凡是用手、腳或棍杖，舉起來比擬他人，都犯墮罪。如果舉起身體的其他部分，則犯突吉羅罪。爲了防止毒害、狩獵的惡人，則沒有罪過。

五十、明知他人犯了粗罪而隱瞞至一夜，犯墮罪。凡是無慚愧心，輕慢心，犯五篇戒，隱瞞不悔改，能障礙聖道的，都稱為粗罪。這裡說的粗罪，指的是初篇和二篇。跋難陀的哥哥名叫難徒。難徒犯了粗罪，弟弟為他隱瞞。難陀的弟子名叫達摩。達摩向僧眾揭發了他的粗罪，而難徒因為弟弟的緣故而墮落，隱瞞不說。由於達摩向僧眾稟告，因此制定了不聽許隱瞞他人粗罪的戒律。比丘尼隱瞞他人八重罪就犯重罪。比丘隱瞞他人的重罪和殘罪都犯墮罪。隱瞞他人下三篇的罪犯突吉羅罪。隱瞞粗罪未到天亮犯突吉羅罪，到天亮時犯波逸提罪。

五十一、如果對比丘說：『我將帶你到各家各戶，讓他們給你很多美味的飲食，哪怕只是一點點。』如果因為這個緣故而沒有不同，就犯墮罪。跋難陀因為達摩揭發了他哥哥的罪行，常常想惱害他，就對他說：『現在我將帶你到各家各戶，讓他們給你很多美味的飲食，你自己應該知道。』達摩因為師父的命令，就跟隨他去了。去了兩三家，都留下百師，想要為他準備食物，師父都不接受。弟子心想：『不接受這些食物，其他的邀請必定會更好。』又去了一家，已經到了門口，就讓他離開了，對他說：『我和你坐在一起不快樂，我獨自坐著說話才快樂。』弟子心想：『時間已經過了，不能再去乞食了。』就回到了精舍。眾人問他說：『你得到好吃的了嗎？』回答說：『我現在斷食，有什麼好吃的呢？』他們問他原因，他如實回答。眾人都責備他。因此制定了戒律。如果未到內門，如果未到聽聞處，就讓他回去，因為不知道主人飲食的好壞，所以犯突吉羅罪。到了聽聞處而讓他離開，惱恨很深，犯墮罪。如果弟子有罪，想要讓他降伏折服，為他製造慚愧而讓他離開，就沒有罪。惱害他人而讓他離開也犯此戒。戒文說：『大德則知道嫌疑，其餘的人則不然。』

【English Translation】 English version 㖒. Any action of raising a hand, foot, or staff to mimic another person constitutes an offense of expiation (墮). Raising other parts of the body incurs a dukkaṭa (突) offense. There is no offense when preventing harmful, hunting, or evil individuals.

Knowingly concealing another's grave offense overnight incurs an offense of expiation. Anyone without shame, with a disrespectful attitude, violating the five-part precepts, concealing without repentance, and obstructing the path to enlightenment is considered to have committed a grave offense. Here, 'grave offense' refers to the first two sections. Bhaddanta's brother was named Nandatu. Nandatu committed a grave offense, and his brother concealed it. Nandatu's disciple was named Dhamma. Dhamma revealed his grave offense to the Sangha, and Nandatu fell because of his brother, concealing and not speaking. Because Dhamma reported to the Sangha, the rule was established that concealing another's grave offense is not permitted. A bhikkhuni concealing another's eight parajika offenses incurs a parajika offense. A bhikkhu concealing another's parajika or sanghādisesa offense incurs an offense of expiation. Concealing offenses from the lower three sections incurs a dukkaṭa offense. Concealing a grave offense until dawn incurs a dukkaṭa offense; after dawn, it incurs a pācittiya offense.
If one says to a bhikkhu, 'I will take you to various families so they may give you much delicious food, even if it is just a little,' and if there is no difference because of this reason, it constitutes an offense of expiation. Because Dhamma revealed his brother's offense, Bhaddanta often wanted to annoy him, so he said to him, 'Now I will take you to various families so they may give you much delicious food; you should know this yourself.' Because of his teacher's command, Dhamma followed him. They went to two or three families, all of whom kept a hundred teachers, wanting to prepare food for him, but the teacher did not accept. The disciple thought, 'If he doesn't accept this food, other invitations will surely be better.' They went to another family, and upon reaching the gate, he sent him away, saying, 'I am not happy sitting with you; I am happy sitting and talking alone.' The disciple thought, 'The time has passed, and I cannot beg for more food.' So he returned to the monastery. The people asked him, 'Did you get good food?' He replied, 'I am fasting now; what good food is there?' They asked him the reason, and he truthfully answered. Everyone rebuked him. Therefore, the rule was established. If he sends him back before reaching the inner gate or before reaching the place of hearing, because he does not know whether the host's food is good or bad, he commits a dukkaṭa offense. Sending him away after reaching the place of hearing, with deep resentment, incurs an offense of expiation. If the disciple has committed an offense and one wants to subdue and humble him, causing him shame and sending him away, there is no offense. Annoying another and sending him away also incurs this offense. The precept states, 'A great virtue knows the suspicion, but others do not.'

但弟子言。是因緣謂為惱因緣也。不異明無緣。無緣而遣故皆犯墮。

五十二無病露地炙乃至使人犯墮　一時佛行道。路險畏有。諸商人隨佛而去。至一山上。多諸枯樹。諸商人伴輩各各燃火。一老比丘燒大腐木。木中毒蛇冬寒凝蟄。得蠕動出出聲吼。商人悉驚。謂言有賊。嚴其器杖。欲相救護。定是蛇聲。比丘驚喚。因是結戒不得燃火。無覆障名露地。露地燃一切火犯墮。恐傷眾生故。與商人無別故。似貴人故。似軍中法故。或因驚動相劫害故。若自若使人俱犯墮。他先燃后為前之犯突。火焦著火中亦犯突。后復開之。若風冷病。若作食薰缽染衣等。種種須用燃之無罪。若柴漯應凈燃。凡有根能生及椽枝等。若不凈燃犯墮。余草木不凈然犯突。

五十三如法僧事與欲后呵犯墮　六群犯惡。眾欲治之。力契相償。無由得治。五人出行。一人在後。後日一時。六群悉行。唯相助一人。時獨不行。眾治六群。而助者不知緩急。不出闇與眾欲。羯磨之後乃知所治。便即呵言。此為非法。若我知之則不與欲。因是不聽如法僧事一切與欲。先同后異。先同后異悉若問言。眾有事。答言某事。事與言異而非故異。又如法事者呵之亦墮故作異而非法者呵。

五十四未受大戒人一房過二宿墮　阿羅毗國一大講堂上。

【現代漢語翻譯】現代漢語譯本：但弟子說：『這種因緣被稱為惱怒的因緣。』如果不明瞭沒有因緣，在沒有因緣的情況下擅自行動，都會犯墮罪。

五十二、無病在露地烤火乃至使人犯墮罪。一時，佛陀在行道，道路險峻可怕。一些商人跟隨佛陀前行，到達一座山上，那裡有很多枯樹。商人們各自燃起火堆。一位年老的比丘燒一塊巨大的腐木，木中有一條冬眠的毒蛇，因受熱而蠕動併發出吼叫聲。商人們都驚慌起來，以為有盜賊，準備好武器，想要互相救護。確定是蛇的聲音后，比丘驚叫起來。因此制定戒律，不得燃火。沒有遮蔽的地方稱為露地。在露地燃起一切火都犯墮罪，因為恐怕傷害眾生，與商人沒有區別，像貴人的行為，像軍隊中的做法，或者因為驚動而互相劫害。如果自己燃火或使人燃火，都犯墮罪。他人先燃火，後來的人在前者的火上添柴也犯突吉羅罪。火燒著后又重新點燃也犯突吉羅罪。後來又開許，如果因為風寒生病，或者爲了做飯、熏缽、染衣等種種需要而燃火，則沒有罪。如果燒柴薪應該乾淨地燒。凡是有根能生長以及椽子樹枝等，如果燒不乾淨的東西就犯墮罪。其餘的草木燒不乾淨的東西犯突吉羅罪。

五十三、如法的僧事，給予同意后又呵斥，犯墮罪。六群比丘作惡，僧眾想要懲治他們，但他們勢力相當，無法懲治。五位比丘出行，一位比丘留在後面。第二天，六群比丘都出行，只有幫助他們的一位比丘沒有出行。僧眾懲治六群比丘，而幫助者不知道事情的緩急，沒有私下給予僧眾同意。羯磨之後才知道所要懲治的事情，便立即呵斥說：『這是非法的，如果我知道就不會給予同意。』因此不聽許如法的僧事一切給予同意。先前同意，後來不同意；先前同意，後來不同意，都犯墮罪。如果問：『僧眾有事嗎？』回答說：『某事。』事情與所說的不一樣，但不是故意說不一樣。又如法的僧事呵斥也會犯墮罪，故意做不一樣的事情，如果是非法的僧事呵斥。

五十四、未受具足戒的人在一個房間里過兩夜以上，犯墮罪。在阿羅毗國的一座大講堂上。

【English Translation】 English version: But the disciple said, 'This condition is called the condition of annoyance.' If one does not understand that there is no condition, and acts without a condition, one commits a Patayantika offense.

Burning in the Open Ground Without Illness, Even Causing Others to Commit a Patayantika Offense: At one time, the Buddha was walking on a path that was dangerous and frightening. Some merchants followed the Buddha, arriving at a mountain with many withered trees. The merchants each lit their own fires. An old Bhikkhu burned a large piece of rotten wood. A poisonous snake hibernating in the wood was warmed, wriggled, and roared. The merchants were all startled, thinking there were thieves, and prepared their weapons to protect each other. After determining it was the sound of a snake, the Bhikkhu cried out in alarm. Therefore, the precept was established that one should not light a fire. A place without cover is called open ground. Lighting any fire in the open ground is a Patayantika offense, because it is feared that it will harm sentient beings, there is no difference from the merchants, it is like the behavior of nobles, like the practices in the military, or because it may cause alarm and mutual robbery. If one lights a fire oneself or causes others to light a fire, one commits a Patayantika offense. If another person lights a fire first, and the later person adds fuel to the former's fire, one also commits a Thullaccaya offense. If the fire burns out and is relit, one also commits a Thullaccaya offense. Later, it was permitted that if one is ill from wind and cold, or for cooking, smoking a bowl, dyeing clothes, etc., there is no offense in lighting a fire for various needs. If burning firewood, it should be burned cleanly. Anything with roots that can grow, as well as rafters and branches, if unclean things are burned, one commits a Patayantika offense. Burning other unclean grasses and trees incurs a Thullaccaya offense.
After Giving Consent to a Lawful Sangha Matter, Criticizing It, One Commits a Patayantika Offense: The Six Group Bhikkhus committed evil deeds. The Sangha wanted to punish them, but they were of equal strength and could not be punished. Five Bhikkhus went out, and one Bhikkhu stayed behind. The next day, the Six Group Bhikkhus all went out, and only one Bhikkhu who helped them did not go out. The Sangha punished the Six Group Bhikkhus, but the helper did not know the urgency of the matter and did not secretly give consent to the Sangha. After the Karma (formal act of the Sangha), he realized what was being punished and immediately criticized, saying, 'This is unlawful. If I had known, I would not have given consent.' Therefore, it is not permitted to give consent to all lawful Sangha matters. Agreeing earlier and disagreeing later; agreeing earlier and disagreeing later, one commits a Patayantika offense. If asked, 'Does the Sangha have a matter?' and one answers, 'Such and such a matter,' the matter is different from what is said, but it is not intentionally different. Also, criticizing a lawful Sangha matter will incur an offense. Intentionally doing something different, if it is an unlawful Sangha matter, one criticizes it.
A Person Who Has Not Received Full Ordination Staying in a Room for More Than Two Nights Commits a Patayantika Offense: In a large lecture hall in the country of Alavi.

道俗雲集。共聽說法。至后夜時悉覆臥。沙彌惡眠。振動大喚。白衣譏嫌。世尊呵責。不聽共宿。而未結戒后。羅云欲眠。往入諸房悉皆不容。便入佛廁。極大眠臥。外有毒蛇。垂欲入廁。佛恐害之便。此後彼出其風雨。佛作雷聲。羅云開悟。佛牽將出。解釋安尉。令無愁惱。因是聽共宿二夜。以二事故。一為沙彌故。二為白衣。恐毒蛇惡狩惡鬼惡人傷害故。又恐六親大瞋惱故。亦不仁傷大悲故。又防非法不過二夜。后比丘病。沙彌看。二宿已比丘令去。后因急無人與藥。於是復聽沙彌立看。沙彌立看眠即倒地。復聽病人。病人無犯。沙彌與大比丘共看病。更互坐臥無犯。

五十五我知佛法義彰道法不能障道　迦陀梵志欲謗佛法。令弟子阿私咜出家受戒。當言行欲不欲不能障道。既出家已不能復謗。師來逼說。情不能免。而猶畏懼。不敢正說。故慢言彰法不能彰道。作是語時。其舌不轉。佛言。應先濡語誨。濡語誨舍者令突吉羅悔。若不捨為作白四羯磨。約刺令舍。如法三諫。不捨者犯墮。應為作白四羯磨。惡邪不除儐還得正見。聽其悔過。此二邪說謗毀佛法。其事大故。眾諫至三。方便誘引。欲令自返。故結罪不重。又不滅儐。如是起惡取不捨者應如是治也。

五十六若知是人如是語不如法悔不捨惡邪

【現代漢語翻譯】現代漢語譯本：道士和俗人聚集在一起，共同聽聞佛法。到了後半夜，大家都睡下了。沙彌（小和尚）睡不安穩，大聲喊叫，驚擾了在家修行的居士，受到世尊（佛陀）的呵斥，不允許與大家一起住宿。當時還沒有制定相關的戒律。羅云（佛陀的兒子）想要睡覺，去到各個房間，但都沒有人允許他進入，於是就進入了佛陀的廁所，在那裡沉睡。外面有一條毒蛇，想要進入廁所。佛陀擔心毒蛇會傷害羅云，就颳起大風，下起大雨，佛陀還發出雷聲。羅云因此醒悟。佛陀將他拉出來，安慰他，讓他不要憂愁煩惱。因此允許沙彌與大家一起住宿兩個晚上。有兩個原因：一是為沙彌著想，二是為居士著想，擔心毒蛇、惡獸、惡鬼、惡人會傷害他們。又擔心（沙彌的）六親會因此大發嗔怒，也是出於仁慈和憐憫。又爲了防止非法的事情發生，所以不允許超過兩個晚上。後來，比丘（和尚）生病了，沙彌照顧他。住了兩個晚上后，比丘讓沙彌離開。後來因為情況緊急，沒有人給比丘送藥，於是又允許沙彌站著照顧病人。沙彌站著照顧病人，睏倦了就倒在地上。又允許病人（可以留宿）。病人沒有犯戒。沙彌和大比丘（年長的和尚）一起照顧病人，輪流坐著或躺著，沒有犯戒。

五十五、我知道佛法，佛法的意義顯彰，外道的法不能夠障礙佛法。迦陀梵志（外道修行者）想要誹謗佛法，讓他的弟子阿私咜（人名）出家受戒，（並教唆他）說『行淫慾不能夠障礙修道』。阿私咜出家后，不能夠再誹謗佛法。他的老師來逼迫他說，阿私咜內心不能夠免除（老師的逼迫），但仍然畏懼，不敢正面說。所以就慢悠悠地說『彰顯（外道的）法不能夠彰顯（佛陀的）道』。說這句話的時候，他的舌頭不能轉動。佛陀說，應該先用柔和的語言教誨他，如果他捨棄了這種說法，就讓他突吉羅（一種懺悔），如果他不捨棄，就為他舉行白四羯磨（一種僧團的儀式），用針刺來讓他捨棄（邪說），如法地勸諫三次，如果不捨棄，就犯了墮罪。應該為他舉行白四羯磨。即使惡邪沒有去除，（通過羯磨）或許還能得到正見。允許他懺悔過錯。這兩種邪說是誹謗佛法，事情重大，所以大眾勸諫他三次，用方便的方法誘導他，想要讓他自己悔改，所以結罪不重。又不滅儐（不取消他的資格）。像這樣，對於生起惡見而不捨棄的人，應該這樣處置。

五十六、如果知道這個人說了不如法的話，悔過但不捨棄惡邪

【English Translation】 English version: Monks and laypeople gathered together to listen to the Dharma. By the late night, everyone had fallen asleep. The Shramanera (novice monk) slept restlessly and shouted loudly, disturbing the lay practitioners, and was reprimanded by the World Honored One (Buddha), who forbade him from staying overnight with everyone. At that time, there were no related precepts established. Rahula (Buddha's son) wanted to sleep and went to various rooms, but no one allowed him to enter, so he entered the Buddha's toilet and fell into a deep sleep there. Outside, there was a poisonous snake trying to enter the toilet. The Buddha, fearing that the snake would harm Rahula, caused a great wind and rain, and the Buddha also made a thunderous sound. Rahula was thus awakened. The Buddha pulled him out, comforted him, and told him not to worry or be troubled. Therefore, the Shramanera was allowed to stay overnight with everyone for two nights. There were two reasons: one was for the sake of the Shramanera, and the other was for the sake of the laypeople, fearing that poisonous snakes, fierce beasts, evil spirits, or evil people would harm them. Also, fearing that (the Shramanera's) six relatives would become greatly angry, and also out of kindness and compassion. And to prevent illegal things from happening, it was not allowed to exceed two nights. Later, a Bhikshu (monk) became ill, and the Shramanera took care of him. After staying for two nights, the Bhikshu told the Shramanera to leave. Later, because the situation was urgent and no one was there to give the Bhikshu medicine, the Shramanera was again allowed to stand and take care of the patient. The Shramanera stood and took care of the patient, and when he became tired, he fell to the ground. The patient was also allowed (to stay overnight). The patient did not violate any precepts. The Shramanera and the senior Bhikshu (elder monk) took care of the patient together, taking turns sitting or lying down, without violating any precepts.

I know the Buddha Dharma, the meaning of the Buddha Dharma is manifest, and the Dharma of external paths cannot obstruct the Buddha Dharma. The Kathada Brahmin (non-Buddhist practitioner) wanted to slander the Buddha Dharma, so he had his disciple Asita (name of a person) become a monk and take precepts, (and incited him) to say 'Practicing sexual desire cannot obstruct the path of cultivation.' After Asita became a monk, he could no longer slander the Buddha Dharma. His teacher came to force him to say it, and Asita could not avoid (his teacher's coercion), but he was still afraid and dared not say it directly. So he slowly said 'Manifesting (the Dharma of external paths) cannot manifest (the Buddha's) path.' When he said this, his tongue could not move. The Buddha said that he should first be taught with gentle words, and if he abandons this statement, he should be made to perform Tukkila (a kind of repentance), and if he does not abandon it, a white four-karma (a kind of Sangha ritual) should be performed for him, using needles to prick him to make him abandon (the wrong view), and he should be advised three times according to the Dharma, and if he does not abandon it, he has committed a downfall offense. A white four-karma should be performed for him. Even if the evil view is not removed, (through the karma) he may still attain right view. He is allowed to repent of his mistakes. These two kinds of wrong views are slanderous of the Buddha Dharma, and the matter is serious, so the assembly advises him three times, using expedient means to induce him, wanting him to repent on his own, so the offense is not heavily punished. And he is not deprived of his status (not canceling his qualifications). In this way, those who give rise to evil views and do not abandon them should be dealt with in this way.
If it is known that this person has spoken words that are not in accordance with the Dharma, repents but does not abandon the evil view.

見故若畜使共事共一房舍宿墮　六群比丘知阿私咜惡邪被儐。而教畜之。將增長外道。毀滅正法。邪惡之徒不可複製。因是結戒。不聽畜止。知是人者知其以惡邪被儐。如是語邪謗語也。不如法悔除邪心不捨。僧如法儐而返畜之。畜有二種。或共行畜。或近畜。共事共財共法共法者。一切羯磨說戒自恣。十四種人一切僧事。又四種舍中而共宿止。若教法若從受法一一犯墮。若與衣缽飯食寢臥湯藥。若從彼受亦一一墮。凡共畜共事一切中一一墮。若共宿時臥已起已起臥。起臥悉犯墮。若通夜不臥犯突吉羅也。

五十七　跋難陀沙彌名摩加作重淫。已起惡邪見。言行欲不能障道。集眾三教不捨惡邪。乃白四羯磨與作滅儐。發遣令去。此滅不見。六群比丘知而畜之。此將長邪容惡不可禁止。故不聽畜共語共事一舍共宿。共語共事一舍共宿義同上義。一一中犯墮如上。若非滅儐沙彌還得正見。聽其懺悔。若滅儐沙彌苦自改悔。求依眾住。若為至誠為眾哀念聽依眾住。如白衣法。終身不得受戒。得與眾食。不與衣分。施主與之得受。師不得為捉籌也。

五十八若寶若似名寶若自取若使人取墮除僧房內若住處內　有一貧人。遇得伏藏。忽然大富。王欲誅奪。緣憶佛語。勉死賜。今因呵取寶。而未結戒。后諸童子見跋難

【現代漢語翻譯】現代漢語譯本：如果明知故犯，收留、使喚、共同做事、同住一個房間過夜，如果六群比丘明知阿私咜（Asita，人名，此處指邪惡之人）心懷惡念，被僧團擯棄，還教導和收留他，這將增長外道勢力，毀滅正法。這種邪惡之徒不可複製。因此制定戒律，不允許收留。如果知道這個人因為邪惡思想而被擯棄，還像這樣與他說話，這就是邪謗之語。不如法懺悔，不捨棄邪惡之心，僧團如法擯棄了他，又把他收留回來。收留有兩種方式：或者共同生活，或者接近他。共同做事、共同擁有財產、共同修習佛法，一切羯磨（Karma，業，此處指佛教儀式）、說戒、自恣（Pravāraṇā，僧眾于雨季安居結束后的自省儀式）都與他一起進行。十四種人的一切僧事也與他一起參與。又在四種住所中共同住宿。如果教他佛法，或者接受他的教法，每一項都犯墮罪。如果給他衣物、缽、飯食、寢具、湯藥，或者從他那裡接受這些東西，每一項都犯墮罪。凡是共同收留、共同做事，每一項都犯墮罪。如果共同住宿，已經躺下又起來，或者起來又躺下，每次起臥都犯墮罪。如果整夜不睡，犯突吉羅（Duṣkṛta，惡作）罪。

五十七、跋難陀（Nanda，人名）沙彌（Śrāmaṇera，沙彌）名叫摩加（Māga，人名），犯了嚴重的淫戒，並且產生了邪惡的見解，說行淫慾不能阻礙修行。聚集眾人三次教誨他，他仍然不捨棄邪惡的見解。於是稟告僧團，通過四次羯磨（Karma，業，此處指佛教儀式）儀式，對他進行滅擯（驅逐）。將他發遣離開。這種滅擯是不可見的。六群比丘明知此事，卻收留了他。這將增長邪惡勢力，容忍邪惡行為，不可禁止。所以不允許收留他，不允許與他共同說話、共同做事、同住一個房間。共同說話、共同做事、同住一個房間的含義與上面相同。每一項都犯墮罪，與上面相同。如果不是被滅擯的沙彌，後來恢復了正確的見解，允許他懺悔。如果是被滅擯的沙彌，真心悔改，請求依靠僧團居住，如果他真心誠意，爲了大眾的憐憫，允許他依靠僧團居住，如同白衣（在家信徒）的規矩。終身不得受戒，可以與大眾一起吃飯，但不分給他衣物。施主如果給他衣物，可以接受。師父不得為他拿取籌碼。

五十八、如果是寶物或者類似寶物的東西，無論是自己拿取還是派人拿取，如果墮落在僧房內或者住所內。有一個貧窮的人，偶然得到埋藏的寶藏，忽然變得非常富有。國王想要誅殺他，因為他回憶起佛陀的話語，勉強免於一死，被賜予了活命的機會。現在因為呵斥拿取寶物，但還沒有制定戒律。後來，一些童子看見跋難陀（Nanda，人名）

【English Translation】 English version: If, knowing that Asita (a person's name, here referring to an evil person) harbors evil thoughts and has been expelled by the Sangha (Buddhist monastic community), one still instructs and harbors him, it will increase the power of heretics and destroy the true Dharma (Buddhist teachings). Such an evil person cannot be replicated. Therefore, a precept is established, forbidding harboring. If one knows that this person has been expelled because of evil thoughts, and still speaks to him in this way, it is slanderous speech. If one does not repent according to the Dharma, does not abandon evil thoughts, and the Sangha has expelled him according to the Dharma, but one takes him back. There are two ways of harboring: either living together or being close to him. Sharing work, property, Dharma practice, all Karma (action driven by intention), recitation of precepts, and Pravāraṇā (self-reflection ceremony after the rainy season retreat) are done together with him. All Sangha affairs of the fourteen types of people are also participated in together with him. Furthermore, cohabiting in the four types of dwellings. If one teaches him the Dharma, or receives his teachings, each item constitutes an offense of expiation. If one gives him robes, bowls, food, bedding, medicine, or receives these things from him, each item constitutes an offense of expiation. All instances of co-harboring and co-working constitute an offense of expiation. If cohabiting, having lain down and then risen, or having risen and then lain down, each rising and lying down constitutes an offense of expiation. If one does not sleep the whole night, it constitutes an offense of Duṣkṛta (wrongdoing).

Fifty-seventh, the Śrāmaṇera (novice monk) Nanda (a person's name), named Māga (a person's name), committed a serious offense of sexual misconduct and developed evil views, saying that engaging in sexual desire does not hinder practice. After gathering the assembly and teaching him three times, he still did not abandon his evil views. Therefore, he was reported to the Sangha, and through four Karma (action driven by intention) ceremonies, he was subjected to expulsion. He was sent away. This expulsion is invisible. The six groups of monks knew this, but still harbored him. This will increase the power of evil, tolerate evil behavior, and cannot be prohibited. Therefore, it is not allowed to harbor him, not allowed to speak with him, work with him, or live in the same room with him. The meaning of speaking together, working together, and living in the same room is the same as above. Each item constitutes an offense of expiation, as above. If the Śrāmaṇera was not expelled, and later regained correct views, he is allowed to repent. If the expelled Śrāmaṇera sincerely repents and requests to rely on the Sangha for residence, if he is sincere and for the sake of the compassion of the assembly, he is allowed to rely on the Sangha for residence, according to the rules for laypeople (在家信徒). He must not receive ordination for the rest of his life, but he can eat with the assembly, but he is not given a share of robes. If a donor gives him robes, he can accept them. The teacher must not take a counting token for him.

Fifty-eighth, if it is a treasure or something similar to a treasure, whether one takes it oneself or sends someone to take it, if it falls within the Sangha's property or within the dwelling place. There was a poor man who accidentally found a buried treasure and suddenly became very rich. The king wanted to execute him, but because he remembered the words of the Buddha, he barely escaped death and was granted the opportunity to live. Now, because of scolding the taking of treasure, but no precept has been established yet. Later, some children saw Nanda (a person's name)

陀。知其貪著。欲共誡之。散寶路上。隱身潛察。難陀輒取。懷之而去。童子共捉將送付伺官。伺官信佛。呵責放之。惡聲紛紜。然後結戒。三十事自畜。今制王等一切正寶也。似寶者銅鐵白臘鉛錫為珠。為珠中亦有皮作膠珠。汝是一切自捉正寶。若教人捉悉犯墮。似寶作男女莊嚴具及器杖。自捉教捉亦悉犯墮。不捉莊嚴具及器杖捉無犯。汝鹿子母入寺。覲佛脫身寶衣以付侍人。侍人藥法忘衣而去。佛命阿難令凈人看舉。因是復開有緣應取。凡在眾僧界內。應使凈人料數舉之。若無凈人應自料舉。以避譏毀守護佛法故得聽從也。取時念言。主索當還。主來索時應當撿問。汝物幾許物為何相。相是則還。相非不與。若事宜行付奪善比丘。若為來索問相還之。若五年六年無人來索。應入四方僧物。若後主索。以四方僧物還之。住處內者謂比丘。若在白衣家內所見遺物取還如上。五六年後即於是處作眾僧臥具。主後來索。以此物還之。問相撿寶一皆如前。捉三尊寶莊嚴具及寶物作經像突。欲作而捉犯墮。若上二處外見遺寶不得自捉。自捉之犯墮。令凈人捉無犯。凡捉弓刀利器害生之具。皆應眾中懺悔。捉楯鎧防身軍器犯突吉羅也。

五十九得新衣應三種壞色　跋難陀著衣服。與彼兒諍利。令彼嫌限。因是呵責。而未結

【現代漢語翻譯】現代漢語譯本：佛陀知道難陀（Nanda，人名，貪戀美色）貪戀財物，想告誡他，便在路上散佈寶物，然後隱身觀察。難陀果然撿拾寶物，藏在懷裡離去。結果被孩童們抓住，送到負責巡邏的官吏那裡。巡邏官吏信奉佛法，呵斥了孩童們，釋放了難陀。此事引起了許多議論。因此，佛陀才制定戒律，規定比丘不得自己持有三十種物品，現在更進一步禁止國王等持有任何貴重寶物。類似寶物的東西，如用銅、鐵、白蠟、鉛錫製成的珠子，甚至用皮革和膠水製成的假珠子，都在禁止之列。你們（比丘）如果自己持有這些貴重寶物，或者教唆他人持有，都犯墮罪（Pattaniya，一種罪名）。用類似寶物製成的男女裝飾品和武器，自己持有或教唆他人持有，也同樣犯墮罪。如果不持有裝飾品和武器，則不犯戒。鹿子母（鹿子母，人名）進入寺廟拜見佛陀時，脫下華麗的衣服交給侍者保管。侍者因為修習藥法而忘記了這件事，離開了。佛陀命令阿難（Ananda，佛陀的十大弟子之一）讓凈人（負責寺院雜務的男性）檢視並收起衣物。因此，佛陀又開許，有緣分的人可以拾取遺失物。凡是在僧眾居住的區域內，應該讓凈人清點並收起遺失物。如果沒有凈人，應該自己清點收起，以避免他人譏諷，守護佛法，所以可以這樣做。拾取遺失物時，應該默唸：『物主來索要時，應當歸還。』物主來索要時，應當仔細詢問：『你的物品有多少？是什麼樣子？』如果與物主描述的相符，就歸還；如果不相符，就不歸還。如果事情緊急，可以交給有德行的比丘處理。如果物主來索要，詢問物品的特徵后歸還。如果五年或六年都沒有人來索要，就應該將遺失物納入四方僧物（屬於所有僧眾的財產）。如果之後物主來索要，就用四方僧物歸還。住在寺院內的比丘，如果在白衣（在家信徒）家中發現遺失物，拾取歸還的處理方式與上述相同。五六年之後，就在該處用遺失物製作僧眾的臥具。如果物主之後來索要，就用此臥具歸還。詢問物品特徵和檢查寶物的方式都與之前相同。如果爲了建造佛像或佛塔而持有三寶（佛、法、僧）的裝飾品和寶物，在持有的時候就犯墮罪。如果在寺院之外的地方發現遺失的寶物，不得自己拾取，自己拾取就犯墮罪，讓凈人拾取則不犯戒。凡是拾取弓箭、刀劍等鋒利的武器，以及殺生的工具，都應該在僧眾中懺悔。拾取盾牌、鎧甲等防禦身體的軍用器械，犯突吉羅罪（Dukkata，一種輕罪）。

五十九、獲得新衣服應該染成三種壞色：跋難陀（跋難陀，人名）穿著新衣服，與孩童爭奪利益，引起孩童的嫌棄。因此，佛陀呵斥了他，但當時還沒有制定戒律。

【English Translation】 English version: The Buddha, knowing that Nanda (Nanda, a person's name, fond of beauty) was attached to wealth, wanted to admonish him. So, he scattered treasures on the road and then hid himself to observe. Nanda indeed picked up the treasures, hid them in his bosom, and left. As a result, he was caught by children and sent to the patrolling officer. The patrolling officer, a believer in Buddhism, scolded the children and released Nanda. This caused much discussion. Therefore, the Buddha established the precepts, stipulating that monks should not possess thirty kinds of items themselves, and now further prohibits kings and others from possessing any precious treasures. Things similar to treasures, such as beads made of copper, iron, beeswax, lead, and tin, and even fake beads made of leather and glue, are all prohibited. If you (monks) possess these precious treasures yourselves, or instigate others to possess them, you commit a Pattaniya (Pattaniya, a type of offense). Ornaments and weapons for men and women made of similar treasures, whether you possess them yourselves or instigate others to possess them, also constitute an offense. If you do not possess ornaments and weapons, you do not violate the precepts. When Mrigara's mother (Mrigara's mother, a person's name) entered the temple to visit the Buddha, she took off her gorgeous clothes and handed them to the attendant for safekeeping. The attendant forgot about it because he was practicing medicine and left. The Buddha ordered Ananda (Ananda, one of the Buddha's ten great disciples) to have the cleaner (a male who is responsible for the temple's chores) check and put away the clothes. Therefore, the Buddha again allowed that those who have affinity can pick up lost items. Whenever it is within the area where the Sangha resides, the cleaner should count and put away the lost items. If there is no cleaner, you should count and put them away yourself to avoid ridicule from others and protect the Dharma, so it is permissible to do so. When picking up lost items, you should silently say: 'When the owner comes to claim them, they should be returned.' When the owner comes to claim them, you should carefully ask: 'How much is your item? What does it look like?' If it matches the owner's description, return it; if it does not match, do not return it. If the matter is urgent, it can be handed over to a virtuous monk for handling. If the owner comes to claim it, return it after asking about the characteristics of the item. If no one comes to claim it for five or six years, the lost item should be included in the property of the Sangha of the four directions (property belonging to all monks). If the owner comes to claim it later, return it with the property of the Sangha of the four directions. If a monk living in the temple finds a lost item in the home of a layperson, the handling of picking it up and returning it is the same as above. After five or six years, use the lost item to make bedding for the Sangha in that place. If the owner comes to claim it later, return it with this bedding. The method of asking about the characteristics of the item and checking the treasure is the same as before. If you hold the ornaments and treasures of the Three Jewels (Buddha, Dharma, Sangha) to build Buddha statues or pagodas, you commit a Pattaniya offense when holding them. If you find lost treasures outside the temple, you must not pick them up yourself. Picking them up yourself constitutes a Pattaniya offense; having the cleaner pick them up does not constitute an offense. All those who pick up bows, swords, and other sharp weapons, as well as tools for killing, should confess in the Sangha. Picking up shields, armor, and other military equipment for defending the body constitutes a Dukkata offense (Dukkata, a minor offense).

When obtaining new clothes, they should be dyed in three bad colors: Baddanta (Baddanta, a person's name) wore new clothes and competed with children for benefits, causing the children to dislike him. Therefore, the Buddha scolded him, but at that time, the precepts had not yet been established.

戒。后諸比丘與商人共行。俱共被劫傷。蕩失衣服。賊信佛法欲還比丘求衣不可分別。裸還白佛。乃至結戒。若得新衣三種壞色。異梵志故。去貪好故。若得他故衣初得故名新衣。應三種壞色。若青若泥義。隨得一種應二種凈。若得清衣凈以泥義。若得泥衣凈以青義。若得義衣凈以青泥。若得黃衣凈以青泥義。得赤白衣亦復如是。凡比丘衣服敷具坐具。一切應如是凈。不凈而用犯墮。暫試著犯突。得凈衣以不凈物補。若卻刺一針作凈。若直摓補處處作凈。若得染衣二種壞色。卻刺摓即是凈。刺為堅固。異梵志故。大衣得入聚落。二衣不得入。入者犯突。界內大衣不得禮佛犯墮。大衣必應割截卻刺摓成。不割截成不得受持。二衣不割截而刺無犯。貧無大衣。得著五拈衣。若刺合受持之若不刺拈者凈舍之。命欲終時令人摘去還眾衣。三衣中以一中者與看病人。若不受持亦取中者與看病人也。

六十減半月洛犯墮　洴沙王有三渠水　與眾僧共用上渠。比丘數浴防廢王用。是以結戒。以半月為限。限後天熱不浴致病。開熱時。隨意而浴。春殘一月半。夏初一月。又病時穢污。風時坌塵。雨時衣計。行作垢污。聽浴無犯。浴時應著衣。胡跪合掌。向一比丘言。長老憶念。我如是因緣須浴。若師在皆應白師。若無師應白上坐

【現代漢語翻譯】現代漢語譯本戒律。後來一些比丘與商人一同趕路，一起遭遇劫匪，受到傷害，丟失了衣服。劫匪相信佛法，想要歸還比丘們衣服，但無法分辨哪些是比丘的。比丘們裸身返回，稟告佛陀。因此制定戒律：如果得到新衣服，必須用三種壞色（即非純正的顏色）處理，這是爲了區別于外道梵志，去除貪戀美好的心。如果得到別人施捨的舊衣服，最初得到時也算作新衣服，應當用三種壞色處理。這三種顏色是青色、泥色、壞色（即赭色）。如果只得到其中一種顏色，應當用另外兩種顏色來使其變得清凈。如果得到青色衣服，就用泥色和壞色來使其清凈；如果得到泥色衣服，就用青色和壞色來使其清凈；如果得到壞色衣服，就用青色和泥色來使其清凈。如果得到黃色衣服，就用青色、泥色和壞色來使其清凈。得到紅色或白色衣服也同樣如此。凡是比丘的衣服、鋪具、坐具，一切都應當這樣處理使其清凈。不作凈處理而使用，就犯墮罪。暫時試穿一下，犯突吉羅罪。得到乾淨的衣服，用不乾淨的布料補綴。如果只是縫一針，也算是作凈。如果直接縫補，在縫補的地方都算是作凈。如果得到已經染色的衣服，只有兩種壞色，只要縫幾針就算是清凈了。縫針是爲了加固，也是爲了區別于外道梵志。大衣可以穿入村落，二衣（指上衣和下裙）不得穿入村落，穿入者犯突吉羅罪。在結界內，穿著大衣不得禮佛，否則犯墮罪。大衣必須經過割截、縫綴才能受持，不經過割截縫綴就不能受持。二衣不割截，只是縫綴沒有罪過。貧窮的比丘沒有大衣，可以穿五條縫合的衣服。如果縫合后受持，如果沒縫合，就捨棄。臨命終時，讓人摘下衣服，歸還僧團。三衣中，拿一件中等的給看病人。如果不受持，也拿一件中等的給看病人。六十減半月（指雨季結束后的一個月）洛（指允許比丘洗浴的時間）犯墮罪。洴沙王（Bimbisara，古印度摩揭陀國國王）有三條水渠，與眾僧共同使用上游的水渠。比丘們頻繁洗浴，妨礙了國王的使用，因此制定戒律，以半個月為期限。期限過後，天氣炎熱不洗浴會導致生病，允許在炎熱時隨意洗浴。春季剩餘的一個半月，夏季開始的一個月，以及生病、身體污穢、颳風時塵土飛揚、下雨時衣服潮濕、行走勞作後身體污垢，允許洗浴，沒有罪過。洗浴時應當穿著衣服，胡跪合掌，向一位比丘說：『長老請記住，我因為這樣的因緣需要洗浴。』如果師父在，都應當稟告師父。如果沒有師父，應當稟告上座。

【English Translation】 English version Precepts. Later, some Bhikkhus traveled with merchants and were robbed and injured together, losing their clothes. The robbers, believing in the Buddha's teachings, wanted to return the clothes to the Bhikkhus but could not distinguish them. The Bhikkhus returned naked and reported to the Buddha. Therefore, the precepts were established: If new clothes are obtained, they must be treated with three impure colors (i.e., non-pure colors). This is to distinguish them from non-Buddhist ascetics (梵志, Brahmins) and to remove the mind of greed for beautiful things. If used clothes are obtained from others, they are also considered new clothes when first obtained and should be treated with three impure colors. These three colors are blue, mud color, and broken color (i.e., ochre). If only one of these colors is obtained, the other two colors should be used to purify it. If blue clothes are obtained, mud color and broken color should be used to purify them; if mud-colored clothes are obtained, blue and broken color should be used to purify them; if broken-colored clothes are obtained, blue and mud color should be used to purify them. If yellow clothes are obtained, blue, mud color, and broken color should be used to purify them. The same applies to obtaining red or white clothes. All Bhikkhu's clothes, mats, and sitting cloths should be treated in this way to purify them. Using them without purification is an offense of expiation (墮罪, Pācittiya). Trying them on temporarily is an offense of wrong-doing (突吉羅罪, Dukkata). If clean clothes are obtained, they should be patched with unclean material. If only a stitch is sewn, it is considered purification. If directly patched, all patched areas are considered purified. If already dyed clothes are obtained with only two impure colors, sewing a few stitches is considered purification. Sewing is for reinforcement and to distinguish them from non-Buddhist ascetics. The Sanghati (大衣, large robe) can be worn into villages, but the upper and lower robes (二衣, two robes) cannot be worn into villages. Those who enter wearing them commit an offense of wrong-doing (突吉羅罪, Dukkata). Within the boundary (界, Sima), one should not pay homage to the Buddha wearing the Sanghati, otherwise, it is an offense of expiation (墮罪, Pācittiya). The Sanghati must be cut and sewn before it can be accepted and held; it cannot be accepted and held without being cut and sewn. There is no offense if the upper and lower robes are not cut but only sewn. A poor Bhikkhu without a Sanghati can wear a robe made of five pieces of cloth (五拈衣). If it is sewn together and accepted, if it is not sewn, it should be discarded. When nearing the end of life, have someone remove the robe and return it to the Sangha. Among the three robes, give a medium one to the caregiver. If not accepted, also give a medium one to the caregiver. Sixty minus half a month (指雨季結束后的一個月) (指雨季結束后的一個月) Loka (洛, referring to the time when Bhikkhus are allowed to bathe) is an offense of expiation (墮罪, Pācittiya). King Bimbisara (洴沙王, Bimbisara, King of Magadha in ancient India) had three canals and shared the upper canal with the Sangha. The Bhikkhus bathed frequently, hindering the King's use, so the precepts were established with a limit of half a month. After the limit, the hot weather would cause illness if bathing was not allowed, so bathing is allowed at will during hot weather. For the remaining one and a half months of spring, one month at the beginning of summer, as well as during illness, bodily defilement, when dust is flying in the wind, when clothes are wet from rain, and when the body is soiled from walking and working, bathing is allowed without offense. When bathing, one should wear clothes, kneel with palms together, and say to a Bhikkhu: 'Elder, please remember that I need to bathe because of such and such a reason.' If the teacher is present, one should report to the teacher. If there is no teacher, one should report to the senior monk (上座).

。若無上坐應語下坐。但不胡跪耳。一切所應作皆如是。若五十臘出界及大事應白應語。小事不須白語。是故說。

六十一故奪畜生命　上以蟲水澆草土。一以蟲水自用。誠無慈惻。而意不為害。此則迦留陀夷憍慢顯能故奪鳥命也。若自若教他若遣使。是三種殺。彼命斷時比丘犯墮。又三種殺或以身。或以非身。以此三事故害眾生。死者犯墮。不死犯突。乃至初受胎身根命根。以身口意業因緣故方便欲殺。死者犯墮。不死犯突。

六十二故令他比丘悔乃至少許得惱犯墮　六群與十七眾諍不和心。常輕嫉語言。汝未滿二十受具戒。不得戒非沙門也。以此惱之。令其疑悔。凡以六事惱大比丘犯墮。一生。二受戒。三犯。四問。五物。六法。語他言。汝何時生掖下毛。復何時出。因何時受戒。誰為三師為五眾中十眾中受戒耶。何處受戒。界內界外也。彼如實答。便惱之言。汝某王時生。其時毛出。其時受戒。某為三師。界內受戒者不得戒非沙門。彼起疑悔。若不起一一犯墮。又言。汝犯后四篇戒非沙門。亦一一犯墮。又問其所住。彼如實答。便言。汝至某女人某尼處。坐起語言非沙門。又汝與某比丘意用種種所須物亦非沙門。又復功德衣時言。汝數數食畜長衣等非沙門。彼起疑悔。若不起一一語悉犯墮。六事外

【現代漢語翻譯】現代漢語譯本：如果上座（指資歷高的比丘）應該和下座（指資歷淺的比丘）說話，可以不用胡跪（一種跪拜姿勢），其他一切應該做的禮儀都一樣。如果五十臘（指僧侶的年齡和修行年限）以上的比丘出界（離開寺院的範圍）或者有重大事情，應該稟告和告知。小事情則不需要稟告和告知。所以這樣說。

六十一、故意奪取畜生的生命：包括用帶有蟲子的水澆灌草地或土地，或者使用帶有蟲子的水。確實沒有慈悲憐憫之心，即使本意不是爲了傷害。這就像迦留陀夷（Kaludayi）因為驕慢而顯露能力，故意奪取鳥的生命一樣。如果是自己殺、教唆他人殺、或者派遣使者去殺，這三種殺生方式，當那個生命斷絕時，比丘就犯墮（一種戒律）。又有三種殺生方式，或者用身體，或者不用身體。因為這三種原因而傷害眾生，如果眾生死了，就犯墮。如果沒死，就犯突吉羅（一種較輕的罪）。乃至最初受胎的身根和命根，因為身口意業的因緣，方便想要殺害，如果死了，就犯墮。如果沒死，就犯突吉羅。

六十二、故意讓其他比丘後悔，哪怕只有一點點惱怒，就犯墮：六群比丘（一群行為不端的比丘）和十七眾（其他比丘團體）爭吵不和，心懷輕慢嫉妒，常說：『你未滿二十歲就受具足戒（成為正式比丘），沒有得到戒律，不是沙門（出家人）。』以此來惱怒他們，讓他們疑慮後悔。凡是用六件事惱怒大比丘，就犯墮。一是出生，二是受戒，三是犯戒，四是提問，五是物品，六是佛法。例如，對比丘說：『你什麼時候生腋毛？又是什麼時候長出來的？因為什麼原因受戒？誰是你的三師（受戒時的三位導師）？在五眾（五位比丘組成的僧團）中、還是十眾（十位比丘組成的僧團）中受戒的？』在哪裡受戒？在界內（寺院的結界範圍內）還是界外？』如果他如實回答，就惱怒他說：『你在某某國王時出生，那時長出腋毛，那時受戒，某某人是你的三師，在界內受戒的人沒有得到戒律，不是沙門。』如果他因此產生疑慮後悔，如果沒產生，每一次說都犯墮。又說：『你犯了后四篇（指戒律中的四種重罪）的戒律，不是沙門。』每一次說也犯墮。又問他住在哪裡，他如實回答，就說：『你到某某女人、某某尼（比丘尼）那裡，坐著、站著、說話，不是沙門。』又說：『你和某某比丘在心意上使用種種所需的物品，也不是沙門。』又在功德衣（指僧侶的袈裟）的季節說：『你常常吃東西、積蓄長衣等等，不是沙門。』如果他因此產生疑慮後悔，如果沒產生，每一次說都犯墮。這六件事之外

【English Translation】 English version: If a senior monk (referring to a monk with higher seniority) should speak to a junior monk (referring to a monk with lower seniority), it is not necessary to kneel (a posture of worship), but all other required etiquette should be observed. If a monk with fifty years of monastic life (referring to the age and years of practice of a monk) goes out of bounds (leaves the monastery's boundary) or has important matters, it should be reported and informed. Small matters do not need to be reported and informed. Therefore, it is said so.

Sixty-one, Intentionally Taking the Life of an Animal: This includes watering grass or soil with water containing insects, or using water containing insects. There is truly no compassion or pity, even if the intention is not to harm. This is like Kaludayi (迦留陀夷) revealing his abilities out of arrogance and intentionally taking the life of a bird. If it is oneself killing, instructing others to kill, or sending messengers to kill, these three ways of killing, when that life is cut off, the monk commits a Dukkaṭa (a type of offense). There are also three ways of killing, either with the body or without the body. Because of these three reasons, harming sentient beings, if the sentient being dies, one commits a Dukkaṭa. If it does not die, one commits a Thullaccaya (a lighter offense). Even the initial embryonic body and life force, due to the causes and conditions of body, speech, and mind, intending to kill, if it dies, one commits a Dukkaṭa. If it does not die, one commits a Thullaccaya.

Sixty-two, Intentionally Causing Another Monk to Regret, Even a Little Annoyance, One Commits a Dukkaṭa: The Six Group Monks (a group of misbehaving monks) argued and disagreed with the Seventeen Assemblies (other groups of monks), harboring contempt and jealousy, often saying: 'You received full ordination (becoming a formal monk) before the age of twenty, you have not received the precepts, you are not a Sramana (a renunciate).' Using this to annoy them, causing them to doubt and regret. In general, using six things to annoy a senior monk, one commits a Dukkaṭa. First, birth; second, ordination; third, offenses; fourth, questions; fifth, objects; sixth, the Dharma. For example, saying to a monk: 'When did you grow armpit hair? And when did it come out? For what reason did you receive ordination? Who are your three teachers (the three mentors during ordination)? In the Five Assembly (a monastic community composed of five monks), or the Ten Assembly (a monastic community composed of ten monks) did you receive ordination?' Where did you receive ordination? Within the boundary (within the boundary of the monastery) or outside the boundary?' If he answers truthfully, then annoy him by saying: 'You were born during the reign of so-and-so king, at that time your armpit hair grew, at that time you received ordination, so-and-so was your three teachers, those who received ordination within the boundary have not received the precepts, they are not Sramanas.' If he therefore produces doubt and regret, if he does not produce it, each time saying it, one commits a Dukkaṭa. Also saying: 'You have violated the last four sections (referring to the four major offenses in the precepts), you are not a Sramana.' Each time saying it, one also commits a Dukkaṭa. Also asking where he lives, he answers truthfully, then saying: 'You go to so-and-so woman, so-and-so nun (bhikkhuni), sitting, standing, speaking, you are not a Sramana.' Also saying: 'You and so-and-so monk use various needed items in your mind, you are also not a Sramana.' Also in the season of the merit robe (referring to the monk's robe), saying: 'You often eat, accumulate long robes, etc., you are not a Sramana.' If he therefore produces doubt and regret, if he does not produce it, each time saying it, one commits a Dukkaṭa. Outside of these six things

更以餘事令比丘及餘人令彼疑悔者犯突。

六十三以手痛挃犯墮　十七群有一小兒。不耐癢。以指擊歷。遂氣絕而死。彼死俱犯墮。若一指一墮。十指十墮。若指注若挺指犯突吉羅。若以木石等非身份擊歷之犯突吉羅。痛而不癢。不令悶絕故不犯。

六十四水中戲犯墮　十七群入水欲戲。波斯匿王見而笑之。語末利夫人言。看汝所尊。夫人白佛。佛因結戒。若水中戲有八難。一自作喜。二自作樂。三笑。四戲。五弄水。六令他樂。八令他笑。一一犯墮。乃至床上槃上有水以指畫之。一一犯突。若欲學浮度難。若直度無犯。

六十五共女人一舍宿犯墮　阿那律遊行。逼暮宿淫女舍。舍有四種。一遍覆障。二遍障不遍覆。三不遍覆障。四半覆障。四種舍中與女人非人女畜生女共宿悉犯墮。若起還臥一一犯墮。苦二俱睡眠。若一眠時即名宿。以不經宿為宿。若二俱通夜不眠不犯。若他舍有女人宿。壁有孔容貓子入處犯墮。像若猗若立名為宿。駝牛羊若臥若立名為宿。俱眠一眠俱不眠亦復如是也。

六十六自恐怖他比丘使人恐怖乃至戲笑墮　如來侍者前後凡有七人。阿難最在後。有一侍者。名曰象守。初夜待佛。佛未還房。不得先入。便返被拘蟄作鬼怖。佛因是結戒。不得怖他。怖他有六事。種種可

【現代漢語翻譯】現代漢語譯本：更以其他事情使比丘及其他人對戒律產生懷疑或後悔，則犯突吉羅罪（Dukkata，輕罪）。

六十三、用手疼痛地敲擊他人，犯墮罪（Pacittiya，波逸提罪）。十七群比丘中有一個小孩，不耐瘙癢，用手指敲擊身體，結果氣絕身亡。比丘因此死亡，都犯墮罪。若一指一墮，十指十墮。若用手指指點或伸直手指，犯突吉羅罪。若用木頭、石頭等非身體部分敲擊他人，犯突吉羅罪。若只是疼痛而不是瘙癢，且不導致昏厥，則不犯戒。

六十四、在水中嬉戲，犯墮罪。十七群比丘入水嬉戲，波斯匿王（Pasenadi，古代拘薩羅國國王）看見后嘲笑他們，對末利夫人（Mallika，波斯匿王之妻）說：『看看你所尊敬的人。』夫人稟告佛陀，佛陀因此制定戒律。若在水中嬉戲有八種過失：一、自作喜，二、自作樂，三、笑，四、戲，五、弄水，六、令他人快樂，七、令他人嬉戲，八、令他人笑。每一種行為都犯墮罪。乃至在床上或盤子上有水，用手指畫之，每一種行為都犯突吉羅罪。若爲了學習游泳以渡過難關，或直接渡水，則不犯戒。

六十五、與女人同在一間屋舍過夜，犯墮罪。阿那律（Anuruddha，佛陀的弟子之一）在黃昏時分借宿於一間屋舍。屋舍有四種情況：一、完全遮蔽，二、遮蔽但不完全覆蓋，三、不完全遮蔽和覆蓋，四、半遮蔽半覆蓋。在這四種屋舍中，與女人、非人女、畜生女同宿，都犯墮罪。若起身又躺下，每一次都犯墮罪。如果兩人都睡著，若只睡一次，也算作同宿。以不經過一夜為同宿。若兩人通宵不眠，則不犯戒。若在其他屋舍有女人住宿，墻壁上有孔洞，足以讓小貓進入，則犯墮罪。大象無論是倚靠還是站立，都算作同宿。駱駝、牛、羊無論是臥倒還是站立，都算作同宿。兩人都睡著一次或都不睡，情況也是如此。

六十六、自己恐嚇其他比丘，或使他人恐嚇比丘，乃至戲弄嘲笑，犯墮罪。如來的侍者前後共有七人，阿難（Ananda，佛陀的十大弟子之一）是最後一位。有一位侍者，名叫象守，在初夜等待佛陀。佛陀尚未返回房間，他不得先進入。於是他轉身披上拘蟄（一種獸皮），裝作鬼來恐嚇他人。佛陀因此制定戒律，不得恐嚇他人。恐嚇他人有六種方式，種種皆可構成犯罪。

【English Translation】 English version: Furthermore, causing doubt or regret in bhikkhus (monks) or others regarding the precepts through other actions constitutes a Dukkata (minor offense).

Sixty-three: Striking another painfully with the hand incurs a Pacittiya (an offense requiring confession). In the group of seventeen bhikkhus, there was a child who couldn't bear itching and struck his body with his fingers, resulting in death. The bhikkhus involved in this death are all guilty of a Pacittiya offense. One finger, one Pacittiya; ten fingers, ten Pacittiyas. Pointing with a finger or extending a finger incurs a Dukkata offense. Striking another with non-bodily objects like wood or stone incurs a Dukkata offense. If it's just pain and not itching, and doesn't cause fainting, there is no offense.

Sixty-four: Playing in the water incurs a Pacittiya offense. The group of seventeen bhikkhus went into the water to play. King Pasenadi (King of Kosala in ancient India) saw them and laughed, saying to Queen Mallika (wife of King Pasenadi), 'Look at those you respect.' The Queen reported this to the Buddha, who then established this precept. Playing in the water has eight faults: 1. Self-amusement, 2. Self-enjoyment, 3. Laughing, 4. Playing, 5. Splashing water, 6. Causing others to enjoy, 7. Causing others to play, 8. Causing others to laugh. Each action incurs a Pacittiya offense. Even drawing in water on a bed or plate with a finger incurs a Dukkata offense for each action. If it's for learning to swim to overcome difficulties or crossing directly, there is no offense.

Sixty-five: Spending the night in the same dwelling with a woman incurs a Pacittiya offense. Anuruddha (one of the Buddha's ten principal disciples) sought lodging in a dwelling at dusk. There are four types of dwellings: 1. Completely covered, 2. Covered but not completely enclosed, 3. Not completely covered and enclosed, 4. Half-covered and half-enclosed. In these four types of dwellings, cohabitating with a woman, a non-human female, or an animal female incurs a Pacittiya offense. Rising and lying down again incurs a Pacittiya offense each time. If both fall asleep, even once, it's considered cohabitation. Cohabitation is defined as not spending the night separately. If both remain awake throughout the night, there is no offense. If a woman is staying in another dwelling and there's a hole in the wall large enough for a kitten to enter, it incurs a Pacittiya offense. An elephant leaning or standing is considered cohabitation. A camel, cow, or sheep lying down or standing is considered cohabitation. The same applies if both fall asleep once or both remain awake.

Sixty-six: Frightening another bhikkhu oneself, or causing another to frighten a bhikkhu, even to the point of teasing or mocking, incurs a Pacittiya offense. The Buddha had seven attendants in total, with Ananda (one of the Buddha's ten principal disciples) being the last. One attendant, named Elephant Guardian, waited for the Buddha during the first watch of the night. Since the Buddha hadn't returned to his room, he couldn't enter first. So, he turned around, put on a Kujja (a type of animal skin), and pretended to be a ghost to frighten others. The Buddha then established this precept, forbidding frightening others. There are six ways to frighten others, and various actions can constitute an offense.

畏。色聲香味觸法也。謂伎術作種種異物色聲香。常非香氣。或言。汝今何所食耶。若食如是雜食必得惡病。或自治身令堅濡澀滑。觸他令驚怖。或言。汝犯眾多戒法。必入三趣。以此六事怖他比丘。若怖不怖一犯墮。除是六事。師以餘事師犯突。又餘事怖餘人非人畜生犯突。

六十七藏他種種生活具乃至戲笑墮　有居士。請佛乃僧。六群比丘藏十七群比丘衣缽令不及眾。因是結戒。凡藏他比丘物。若自若教人。若惱若戲悉犯墮。藏衣缽戶鉤革屣針筒他不即得突吉羅。若綖空針筒覓得。不得悉突吉羅。

六十八與五眾衣還奪犯墮　六群憍懶。不自作衣。衣與五眾。不言施否。彼謂施已便奸作成。成已便奪。令彼瞋惱。因是結戒。若與五眾衣。彼不還而奪犯墮。妨亂他故。斗諍故。先來五凈施法。后不聽長衣凈施。長衣凈施已他得不還便起斗諍。佛言。不應現前與。亦不應與二人三人。散亂不定故。應善思量與好人。若現前不現前隨意舍之。如捨墮衣法。亦可作凈。若受持后比丘長衣與六群中一人。彼得已不還。佛言。應奪取教令作突悔過。因是聽常所用衣隨意作凈。若施人若受持不應復。舍與人如捨墮物。

六十九以無根謗他僧殘犯墮　慈地前以四重誣陀標。二謗不成。今又此謗之。因是結戒。凡

以無根殘法謗不凈比丘。十一種犯　五種不犯。十一種犯者。若不見不聞不疑。若見忘聞忘疑忘。若聞信。若聞不信。聞之已言見。疑已言聞。是名十一種犯。五種不犯者。是事若見若聞若疑。見已不忘。聞已不忘。是名五種不犯。不凈比丘清凈比丘亦如是。無根謗清凈比丘十種犯。除見忘余如上。四種不犯。除見忘余如上。清凈比丘似不清凈亦如是也。

七十與女人共一道行乃至一聚落　上制與尼行。此制白衣女也。迦留羅提舍比丘。向毗舍離過。與一被遣婦人同路而行。夫后追覓見共同道。疑忿打擊。因是結戒。若與女人結期水陸共行。從村至村犯墮。中路還突。空地行十里犯墮。中路還突。若不期。若有夫而行相遠。若與王夫人伴悉無犯。

七十一與賊識共道行至一聚落　昔諸比丘失道野行。遇見惡賊求以為伴。儸捉送官。經制乃放。凡與賊結期水陸共行。從村至村犯墮。中路還突。空地十里犯墮。中路還突。若不期。若險處賊送度者無犯也。

七十二不滿二十年人與受具足戒墮是人不得戒諸比丘可呵　十七群比丘未滿二十。目連授與大戒年既幼小。又貴樂家子。晡時患饑作小兒啼。故未滿二十不聽受戒。以未成就不堪苦故。僧中受戒時問言。年滿二十不。若未滿答言。不滿。而與受戒是人

【現代漢語翻譯】現代漢語譯本以毫無根據的殘缺佛法誹謗不清凈的比丘（bhikkhu，佛教僧侶），有十一種犯戒情況，五種不犯戒情況。十一種犯戒情況是：如果沒見到、沒聽到、沒懷疑；如果見到但忘記了，聽到但忘記了，懷疑但忘記了；如果聽到后相信了；如果聽到后不相信；聽到了卻說親眼見到；懷疑了卻說親耳聽到。這些都屬於十一種犯戒情況。五種不犯戒情況是：這件事如果親眼見到、親耳聽到、或者心存懷疑，見到后沒有忘記，聽到后沒有忘記，這些屬於五種不犯戒情況。不清凈的比丘誹謗清凈的比丘也與此類似。毫無根據地誹謗清凈的比丘有十種犯戒情況，除了『見到但忘記』之外，其餘與上述相同。四種不犯戒情況，除了『見到但忘記』之外，其餘與上述相同。清凈的比丘看起來像不清凈的比丘也與此類似。

七十、與女人共走一條路，甚至一起到達一個聚落。之前禁止與比丘尼（bhikkhuni，佛教女僧侶）同行，這裡禁止與在家的女子同行。迦留羅提舍比丘（Kāḷudāyī，人名）前往毗舍離（Vesālī，古印度城市）的路上，與一個被丈夫趕走的婦人同路而行。婦人的丈夫後來追來，看見他們同行，懷疑並憤怒地毆打了他。因此制定戒律：如果與女人約定好一起在水路或陸路同行，從一個村莊到另一個村莊，就犯墮罪（pācittiya，一種較輕的罪）。中途返回，在空曠的地方行走十里也犯墮罪，中途返回則不犯。如果沒有約定，或者與有丈夫的女人同行但保持距離，或者與王夫人同行，都不犯戒。

七十一、與強盜認識的人一起走一條路，直到一個聚落。過去，一些比丘（bhikkhu，佛教僧侶）在野外迷路，遇到惡賊請求與他們同行。結果被強盜抓住送官，經過解釋才被釋放。凡是與強盜約定好一起在水路或陸路同行，從一個村莊到另一個村莊，就犯墮罪（pācittiya，一種較輕的罪）。中途返回，在空曠的地方行走十里也犯墮罪，中途返回則不犯。如果沒有約定，或者在危險的地方由強盜護送通過，都不犯戒。

七十二、與未滿二十歲的人授具足戒（upasampadā，佛教中的正式出家受戒儀式），授戒者犯墮罪（dukkaṭa，一種輕微的罪過），此人也無法獲得戒律，其他比丘（bhikkhu，佛教僧侶）應受到呵責。十七群比丘（Saṅghāṭisena，人名）未滿二十歲，目連（Mahāmoggallāna，佛陀的弟子）為他授了大戒，因為他年紀幼小，又是富貴人家的孩子，傍晚時感到飢餓而像小孩子一樣啼哭。因此，不允許未滿二十歲的人受戒，因為他們尚未成熟，無法承受苦行。在僧團中受戒時，要問他：『年滿二十歲了嗎？』如果未滿，回答說『未滿』，卻仍然為他授戒，授戒者犯墮罪（dukkaṭa，一種輕微的罪過）。

【English Translation】 English version Accusing an impure bhikkhu (Buddhist monk) of unfounded and incomplete Dhamma (teachings), there are eleven types of offenses and five types of non-offenses. The eleven types of offenses are: if one has not seen, not heard, not suspected; if one has seen but forgotten, heard but forgotten, suspected but forgotten; if one believes after hearing; if one does not believe after hearing; if one says 'I have seen' after hearing; if one says 'I have heard' after suspecting. These are the eleven types of offenses. The five types of non-offenses are: if one has seen, heard, or suspected the matter, and has not forgotten after seeing, has not forgotten after hearing, these are the five types of non-offenses. Accusing a pure bhikkhu of being impure is similar. Groundlessly accusing a pure bhikkhu has ten types of offenses, except for 'seeing and forgetting,' the rest is the same as above. There are four types of non-offenses, except for 'seeing and forgetting,' the rest is the same as above. A pure bhikkhu who appears to be impure is also similar.

Seventy: Traveling on the same road with a woman, even to the same village. Previously, it was forbidden to travel with a bhikkhuni (Buddhist nun); this prohibits traveling with a laywoman. Bhikkhu Kāḷudāyī (name) was on his way to Vesālī (ancient Indian city) and traveled on the same road with a woman who had been sent away by her husband. The husband later came looking for her, saw them traveling together, and suspected and angrily beat him. Therefore, a rule was established: if one agrees to travel with a woman by water or land, from village to village, one commits a pācittiya (minor offense). If one turns back midway, traveling ten miles in an open area is a pācittiya; turning back midway avoids the offense. If there is no agreement, or if traveling with a married woman while keeping a distance, or if traveling with a queen, there is no offense.

Seventy-one: Traveling on the same road with someone known to be a thief, to the same village. In the past, some bhikkhus (Buddhist monks) got lost in the wilderness and encountered evil thieves who asked to accompany them. As a result, they were captured by the thieves and sent to the authorities, and were only released after explanation. If one agrees to travel with a thief by water or land, from village to village, one commits a pācittiya (minor offense). If one turns back midway, traveling ten miles in an open area is a pācittiya; turning back midway avoids the offense. If there is no agreement, or if thieves escort one through a dangerous place, there is no offense.

Seventy-two: Giving full ordination (upasampadā, formal Buddhist ordination) to someone under twenty years of age results in a dukkaṭa (minor offense) for the ordaining bhikkhu (Buddhist monk), and the person does not receive the precepts; the other bhikkhus (Buddhist monks) should be reprimanded. Bhikkhu Saṅghāṭisena (name) was not yet twenty years old, and Mahāmoggallāna (Buddha's disciple) gave him full ordination. Because he was young and from a wealthy family, he felt hungry in the evening and cried like a child. Therefore, it is not permitted to ordain those under twenty years of age, because they are not yet mature and cannot endure hardship. When ordaining in the Sangha (Buddhist monastic community), one should ask, 'Are you twenty years old?' If not, and the person answers 'no,' but ordination is still given, the ordaining bhikkhu commits a dukkaṭa (minor offense).

不得戒。師僧得罪。共事共住亦得罪。若為合衆破僧犯偷罪。若以余心突。若未滿答言。滿。是人得戒。師僧得罪。共事共住無罪。若滿答言。不滿。是人得戒。師僧得罪。共事共住亦得罪。若滿答言。滿。是人得戒。師僧無罪。共事共住亦無罪。減七歲過六十不堪苦故。慊損佛法不得度。度不得戒。度及與受戒者犯突。

七十三自手掘地使墮　阿毗羅比丘掘地。外道邪見言。地有命因譏而制。非受邪說。三界護法上已詳之。地有二種。生不生。多雨國八月地生。謂春夏冬有四月也。生謂春末夏初。各有二月也。除是名不生。又頹壚蟻封石胝土亦不生地濕相著名生。異是名不生。若自掘若教人掘。一一犯墮。不生地一一犯突。手畫地及至沒芥子。一一犯突。若比丘為師匠欲作佛圖僧房。為畫作摸像處所無犯。又諸出寶處沙鹽之地亦無所犯也。

七十四受四月自恣請乃至除獨自恣請　釋摩界請佛及僧。夏四月施藥。隨所須服。一切自恣。六群比丘不病限過更求。求蘇油蜜美味上藥。上藥已盡不隨所須欲。更起瞋罵。以致外慊。因是制戒。過限不得更求。若施主常請父死子繼恣僧取藥。是名常自恣也。若本施僧夏四月藥。初一月求辨。則夏受三月。冬足一月二日辨。冬足三月竟。夏四月未辨。冬更受四月。夏

【現代漢語翻譯】現代漢語譯本不得戒：如果提問時，有人不符合受戒資格（例如年齡不夠），但回答『符合』，那麼這個人雖然得到了戒律，但作為師父和僧團成員會因此獲罪。共同參與此事的人也會獲罪。如果爲了合衆破僧而犯偷盜罪，或者以不純凈的心去回答，或者未滿年齡卻回答已滿，那麼這個人雖然得到了戒律，但師父和僧團成員會因此獲罪。共同參與此事的人也會獲罪。如果年齡已滿卻回答未滿，那麼這個人得到了戒律，師父會獲罪，共同參與此事的人也會獲罪。如果年齡已滿，回答也已滿，那麼這個人得到了戒律，師父和僧團成員都不會獲罪。年齡小於七歲或大於六十歲，無法承受苦行，會損害佛法，因此不能被度化。度化了也無法得到戒律。度化者和受戒者都會犯突吉羅罪。

七十三、親自掘地使生物死亡：阿毗羅（Abhila）比丘掘地。外道邪見認為，土地有生命，因此譏諷此事，佛陀因此制定戒律。這不是接受邪說。三界護法神在上文已經詳細說明。土地有兩種：有生命的和沒有生命的。多雨的國家，八個月的土地是有生命的，也就是春夏冬各有四個月。有生命指的是春末夏初，各有二個月。除此之外，都算作沒有生命的。另外，白蟻窩、蟻穴、石堆、塵土也不算有生命的。土地潮濕，有明顯的生命跡象，才算有生命的。如果親自挖掘或教唆他人挖掘，每一次都犯墮罪。挖掘沒有生命的土地，每一次都犯突吉羅罪。用手在地上畫畫，甚至畫到芥菜籽那麼小，每一次都犯突吉羅罪。如果比丘爲了建造佛塔或僧房，爲了繪畫或製作佛像，則沒有罪過。另外，在出產寶物的地方、沙地、鹽地挖掘也沒有罪過。

七十四、接受四個月的隨意供養，直到取消獨自隨意供養：釋摩（釋摩）界邀請佛陀和僧眾，在夏季四個月提供藥物，隨他們所需服用，一切隨意。六群比丘即使沒有生病，也超過期限繼續索取。索取酥油、蜂蜜、美味佳餚和上等藥物。上等藥物已經用完，他們還不滿足，繼續索取，甚至開始嗔罵，導致外界不滿。因此制定戒律，超過期限不得繼續索取。如果施主一直供養，父親去世後兒子繼續供養僧眾藥物，這被稱為常自恣。如果原本施捨給僧眾夏季四個月的藥物，第一個月用來籌備，那麼夏季只接受三個月的供養。冬季用一個月零兩天來籌備，冬季用滿三個月。夏季四個月還沒有籌備好，冬季可以再接受四個月的供養。夏季

【English Translation】 English version Not obtaining the precepts: If, during the questioning, someone is not qualified to receive the precepts (e.g., underage), but answers 'qualified,' then although this person obtains the precepts, the teacher and members of the Sangha will be guilty. Those who participate in this matter together will also be guilty. If one commits theft to break up the Sangha, or answers with an impure mind, or answers 'full' when underage, then although this person obtains the precepts, the teacher and members of the Sangha will be guilty. Those who participate in this matter together will also be guilty. If one answers 'not full' when of age, then this person obtains the precepts, the teacher will be guilty, and those who participate in this matter together will also be guilty. If one answers 'full' when of age, then this person obtains the precepts, and neither the teacher nor the members of the Sangha will be guilty. Those under seven years of age or over sixty years of age, unable to endure ascetic practices, will harm the Dharma, so they cannot be ordained. Even if ordained, they cannot obtain the precepts. Both the ordainer and the ordained commit a Dukkhata (突吉羅) offense.

Personally digging the ground and causing living beings to die: Abhila (阿毗羅) Bhikkhu dug the ground. Heretics with wrong views ridiculed this, saying that the land has life, so the Buddha established a precept. This is not accepting heretical teachings. The Dharma protectors of the three realms have been explained in detail above. There are two types of land: living and non-living. In rainy countries, the land is living for eight months, which is four months each in spring, summer, and winter. 'Living' refers to the late spring and early summer, each with two months. Anything other than this is considered non-living. In addition, termite mounds, ant nests, stone piles, and dust are also not considered living. Land is considered living if it is damp and has obvious signs of life. If one personally digs or instigates others to dig, each time a Parajika (墮) offense is committed. Digging non-living land, each time a Dukkhata (突吉羅) offense is committed. Drawing on the ground with one's hand, even as small as a mustard seed, each time a Dukkhata (突吉羅) offense is committed. If a Bhikkhu is building a stupa or monastery, or painting or making Buddha images, there is no offense. In addition, there is no offense in digging in places where treasures are found, sandy land, or salt land.
Accepting four months of free offerings, until canceling individual free offerings: Shishi Mo (釋摩) invited the Buddha and the Sangha, providing medicine for four months in the summer, to be taken as needed, all freely. The Six Group Bhikkhus continued to demand even when they were not sick, exceeding the limit. They demanded ghee, honey, delicious food, and superior medicine. When the superior medicine was used up, they were still not satisfied and continued to demand, even starting to scold, causing external dissatisfaction. Therefore, a precept was established that one should not continue to demand beyond the limit. If a donor always makes offerings, and the son continues to offer medicine to the Sangha after the father's death, this is called constant free offering. If the original offering to the Sangha was medicine for four months in the summer, and the first month is used for preparation, then only three months of offerings are accepted in the summer. One month and two days are used for preparation in the winter, and three months are used up in the winter. If the four months of summer are not prepared, then four months of offerings can be accepted again in the winter. Summer

求以冬捕夏。令滿四月。是名數數自恣也。冬春四月亦如是。其餘月月受亦數數自恣。請非眾。是名獨自恣也。除三請已四月請畢。無病更求四種含消等羨味上藥。若得犯墮。不得突。若求呵梨勒等苦忽下藥。得不得突。若病求。若從親理求。若彼自與。皆悉無犯也。

七十五說說戒時作是言我今未學是戒先當問誦修多羅比尼摩得勒伽者墮　僧尼戒有同有異。若尼戒異集二眾結之。若同戒集僧結之。后語令知。長老跋者清凈有德僧差詣尼。宣說同戒。善好諸尼。皆悉受持。偷蘭難陀輕敕不受言。當問三種法師。因是集僧復同結戒。若說戒時作如是言。僧尼俱墮。若聞說五篇戒。及余入比尼戒經時。作如是上言。一一墮。若說余經時經心不受言。我當先問誦三種經者。一一突。三種經中或說戒。或說法。說此經時聞戒不受。一一墮。聞法不受突。摩得勒伽分別法相如阿毗曇也。十二年中未結七眾戒。犯惡未障道法。十二年後咸結同戒。或結異戒如結四種則七眾同結。后但宣語不復別制科目。雖異遮道則同。若比丘欲聞法利者。是戒中應學亦應問。誦三種經人俱不起輕心。不受戒法耳。

七十六諸比丘聞亂諍訟默然立聽作是念諸比丘所說我當憶持犯墮　十七群與六群諍已。十七群屏處共語。更相謂言。六群比

【現代漢語翻譯】現代漢語譯本：以冬季的收穫供給夏季的需求，並允許在四個月內隨意自恣（pravāraṇā，僧團在雨季安居結束時的儀式，允許僧侶互相指出缺點）。這被稱為數數自恣（sāṃghika-pravāraṇā，多次自恣）。在冬季和春季的四個月也同樣如此。在其餘月份，每月接受自恣也算是數數自恣。如果請求不是來自大眾，這被稱為獨自恣（ekaka-pravāraṇā，單獨自恣）。在三次請求之後，四個月的請求結束。如果沒有疾病，再尋求四種含消等羨味上藥（指容易消化且美味的藥物），如果得到，則犯墮（pāyantika，一種罪名）。不得突（stūlātyaya，一種罪名）。如果尋求呵梨勒（harītakī，一種藥草）等苦忽下藥（指味道苦澀且有瀉藥效果的藥物），得到或不得突。如果是因病而求，或是從親屬處求，或是他人主動給予，都無罪。

第七十五、在說戒（prātimokṣa，戒律）時說：『我現在還沒有學習這些戒律，應該先去詢問誦讀修多羅（sūtra，經）、比尼（vinaya，律）、摩得勒伽（mātṛka，論）的人。』則犯墮。僧尼的戒律有相同之處，也有不同之處。如果尼（bhikṣuṇī，比丘尼）的戒律不同，則集合兩個僧團來結戒。如果戒律相同，則集合僧團來結戒。之後告知尼眾。由長老跋者（長老比丘）派遣清凈有德的比丘前往尼眾處，宣說相同的戒律。希望各位尼眾都能善好地受持。偷蘭難陀（Thullanandā，一位比丘尼的名字）輕視並拒絕接受，說：『應該去詢問三種法師。』因此集合僧團再次共同結戒。如果在說戒時說：『僧尼都犯墮。』如果聽到說五篇戒（pañcavargika，五種戒律）以及其他進入比尼戒經時，說：『一一犯墮。』如果說其他經時，經心不受，說：『我應該先去詢問誦讀三種經的人。』一一突。三種經中，或者說戒，或者說法。說此經時，聽到戒律而不接受，一一墮。聽到法而不接受，突。摩得勒伽是分別法相，如同阿毗曇（abhidharma，論藏）一樣。十二年中未結七眾戒（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷七種僧眾的戒律），所犯的惡業未障礙道法。十二年後，全部結相同的戒律。或者結不同的戒律，如結四種戒律，則七眾共同結。之後只是宣說，不再另外製定科目。雖然不同，但遮止障礙道法的效果是相同的。如果比丘想要聽聞佛法利益，就應該學習這些戒律，也應該詢問誦讀三種經的人，不要生起輕視之心，不接受戒法。

第七十六、諸位比丘聽到混亂的爭訟，默然站立聽著，心中想著：『諸位比丘所說的話，我應該憶持。』則犯墮。十七群與六群爭論之後，十七群在隱蔽的地方共同說話，互相說：『六群比丘……』

【English Translation】 English version: To supply the needs of summer with the harvest of winter, and to allow self-authorization (pravāraṇā, the ceremony at the end of the rainy season retreat where monks can point out each other's faults) freely for four months. This is called frequent self-authorization (sāṃghika-pravāraṇā, multiple self-authorizations). The same applies to the four months of winter and spring. In the remaining months, accepting self-authorization monthly is also considered frequent self-authorization. If the request is not from the assembly, it is called individual self-authorization (ekaka-pravāraṇā, solitary self-authorization). After three requests, the four-month request ends. If there is no illness, seeking four kinds of easily digestible and delicious medicines, if obtained, constitutes a pāyantika (a type of offense). One must not commit a stūlātyaya (a type of offense). If seeking bitter and purgative medicines like harītakī (a type of medicinal herb), whether obtained or not, it does not constitute a stūlātyaya. If seeking due to illness, or seeking from relatives, or if others offer it voluntarily, there is no offense.

Seventy-fifth, when reciting the precepts (prātimokṣa, the code of monastic discipline), saying: 'I have not yet learned these precepts, I should first ask those who recite the sūtras (sūtra, discourses), vinaya (vinaya, monastic rules), and mātṛka (mātṛka, matrices),' constitutes a pāyantika. The precepts for monks and nuns have similarities and differences. If the precepts for nuns (bhikṣuṇī, female monks) are different, then gather both communities to establish the precepts. If the precepts are the same, then gather the monastic community to establish the precepts. Afterwards, inform the nuns. The elder Bhadraka (an elder monk) should dispatch a pure and virtuous monk to the nuns' residence to proclaim the same precepts. May all the nuns uphold them well. Thullanandā (a nun's name) disrespects and refuses to accept, saying: 'One should ask the three teachers.' Therefore, the monastic community is gathered again to jointly establish the precepts. If, when reciting the precepts, one says: 'Both monks and nuns commit a pāyantika,' if hearing the recitation of the five sections of precepts (pañcavargika, five categories of rules) and other entries into the Vinaya precepts, saying: 'Each and every one constitutes a pāyantika,' if reciting other sūtras, without accepting with the mind, saying: 'I should first ask those who recite the three types of scriptures,' each and every one constitutes a stūlātyaya. Among the three types of scriptures, either precepts are recited, or the Dharma is taught. When reciting this scripture, hearing the precepts but not accepting them, each and every one constitutes a pāyantika. Hearing the Dharma but not accepting it constitutes a stūlātyaya. Mātṛka is the differentiation of the characteristics of phenomena, like the Abhidharma (abhidharma, philosophical treatises). For twelve years, the seven assemblies' precepts (referring to the precepts for monks, nuns, śikṣamāṇās, śrāmaṇeras, śrāmaṇerikās, upāsakas, and upāsikās) were not established, and the evil deeds committed did not obstruct the path to enlightenment. After twelve years, all establish the same precepts. Or establish different precepts, such as establishing the four types of precepts, then the seven assemblies jointly establish them. Afterwards, only proclaim them, and no longer separately establish categories. Although different, the effect of preventing obstacles to the path is the same. If a monk wants to hear the benefits of the Dharma, he should learn these precepts, and should also ask those who recite the three types of scriptures, without giving rise to a mind of disrespect, and not accepting the precepts.

Seventy-sixth, when the monks hear chaotic disputes, standing silently and listening, thinking in their minds: 'The words spoken by the monks, I should remember,' constitutes a pāyantika. After the seventeen-group argued with the six-group, the seventeen-group spoke together in a secluded place, saying to each other: 'The six-group monks...'

丘匈健惡聞。若我等同心彼不能得便。六群盜聽。聽已便勵聲變色。責十七群比丘。因制不得默聽他語。若聞墮。不聞突。若好若惡悉不得盜聽。盜聽悉墮。防諍緣故。若和合若行遇聞悉無犯。

七十七僧斷事時默然起去墮　跋難貪積多過。眾欲治罪。五人出行。一相助人在後。集眾唱時。助人潛去。眾竟不知。遂成羯摩。羯摩之後助人言非。因是結戒。一切羯摩說自恣。不得默去。默去者犯墮。若大小行。急事囑人。又不離聞受悉無犯。斷事助惡遮善悉犯突。凡眾會法集皆不得默去。去亦犯罪。

七十八輕他比丘墮　大德上坐說經法時。闡陀輕慢無敬畏心。不待說竟亂以異語。因是結戒。為作白四羯摩。記彼比丘不從敬事。凡聽說法及五篇教戒時。亂語不敬有二種僧。未記不敬事。而不教突。已記不敬犯墮。上坐不敬下坐。已記未記悉犯突吉羅。

七十九飲酒　沙伽羅六通羅漢降惡龍。已名振諸國競供好食。有一女人。恐食不消。以似水酒蜜與娑伽陀。飲已眠醉。尸臥路中。衣缽六物星布在地。佛行遇見。因以制戒。以因酒破一切戒作一切惡故。及作四逆唯不能破僧人不信故。見七眾同結記定斯罪。小草微渧亦不得飲。有二種酒。木酒谷酒。谷酒米麹雜種種藥。木酒唯根莖花葉。不雜米麹。有酒

【現代漢語翻譯】現代漢語譯本丘匈健惡聞：丘匈（qiū xiōng），指粗野強壯之人。健惡（jiàn è），指強健兇惡。聽到這樣的人說：『如果我等同心，他們就不能得逞。』六群盜聽：六群比丘（liù qún bǐ qiū），指僧團中行為不端的六個比丘。他們偷聽。聽了之後便厲聲變色，責備十七群比丘。因此制定戒律，不得默聽他人說話。如果聽到，犯墮罪（duò zuì）；如果沒聽到，犯突吉羅罪（tū jí luō zuì）。無論是好是壞，都不得偷聽。偷聽都犯墮罪，這是爲了防止爭端。如果和合，或者在路上偶然聽到，都沒有罪過。七十七、僧斷事時默然起去墮：跋難陀（bá nán tuó）貪婪積聚過多財物，僧眾想要懲治他。五個人出行，一個人相助，在後面。集合僧眾唱誦時，相助的人偷偷離去，僧眾竟然不知道，於是完成了羯磨（jié mó，僧團會議）。羯磨之後，相助的人說羯磨非法。因此結戒，一切羯磨，說自恣（zì zì，懺悔），不得默然離去。默然離去者犯墮罪。如果大小便，有急事囑託他人，又不離開能聽到的範圍，都沒有罪過。斷事時幫助作惡，阻止行善，都犯突吉羅罪。凡是僧眾集會，都不得默然離去，離去也犯罪。七十八、輕他比丘墮：大德上座（dà dé shàng zuò）說法時，闡陀（chǎn tuó）輕慢，沒有敬畏之心，不等待說完，就用其他話語擾亂。因此結戒，為他做白四羯磨（bái sì jié mó），記錄這個比丘不恭敬。凡是聽聞說法以及五篇教戒時，擾亂說話，不恭敬，有兩種僧人：未記錄不恭敬，不教誡，犯突吉羅罪；已記錄不恭敬，犯墮罪。上座不恭敬下座，已記錄未記錄，都犯突吉羅罪。七十九、飲酒：沙伽陀（shā qié tuó）六通羅漢（liù tōng luó hàn）降伏惡龍，已經名聲遠揚各國，爭相供養美食。有一個女人，恐怕食物難以消化，用類似水酒的蜜給沙伽陀，他喝了之後昏睡醉倒，屍體橫臥路中，衣缽六物散落在地。佛陀行走遇見，因此制定戒律。因為飲酒會破壞一切戒律，做一切惡事，以及犯下四逆罪（sì nì zuì），只是不能破壞僧人的信心。見到七眾（qī zhòng）共同結戒，確定這個罪過。即使是小草上的微小水滴，也不得飲用。有兩種酒：木酒和谷酒。谷酒是用米曲混合各種藥物製成，木酒只用根莖花葉，不混合米曲。有酒。

【English Translation】 English version Qiū xiōng jiàn è wén: Qiū xiōng (丘匈) refers to a rough and strong person. Jiàn è (健惡) refers to being strong and fierce. Hearing such a person say, 'If we are of one mind, they will not succeed.' The Six Groups eavesdrop: The Six Groups of Bhikkhus (六群比丘) refers to the six bhikkhus in the Sangha who behave improperly. They eavesdrop. After listening, they raise their voices and change their expressions, blaming the Seventeen Groups of Bhikkhus. Therefore, a precept is established that one should not silently listen to others' speech. If one hears, one commits a Pātayantika offense (墮罪); if one does not hear, one commits a Dukkata offense (突吉羅罪). Whether it is good or bad, one should not eavesdrop. Eavesdropping is a Pātayantika offense, which is to prevent disputes. If there is harmony, or if one accidentally hears it on the road, there is no offense. 77. Silently getting up and leaving when the Sangha is judging a matter is a Pātayantika offense: Bānántuó (跋難陀) greedily accumulated too much wealth, and the Sangha wanted to punish him. Five people went out, and one person assisted, staying behind. When the Sangha gathered to recite, the assistant secretly left, and the Sangha did not know, so the Karma (羯磨, Sangha meeting) was completed. After the Karma, the assistant said that the Karma was illegal. Therefore, a precept is established that in all Karmas, when saying self-surrender (自恣, confession), one should not silently leave. Those who silently leave commit a Pātayantika offense. If one needs to urinate or defecate, or has urgent matters to entrust to others, and does not leave the range of hearing, there is no offense. Assisting in evil and preventing good when judging a matter is a Dukkata offense. In all Sangha gatherings, one should not silently leave; leaving is also an offense. 78. Belittling other bhikkhus is a Pātayantika offense: When the Elder Thera (大德上座) was teaching the Dharma, Chǎntuó (闡陀) was disrespectful and had no reverence, interrupting with other words before he finished speaking. Therefore, a precept is established, and a Bai Si Karma (白四羯磨) is performed for him, recording that this bhikkhu is not respectful. Whenever listening to the Dharma and the five sections of precepts, disrupting speech and being disrespectful, there are two kinds of Sangha members: those who have not been recorded as disrespectful, and are not taught, commit a Dukkata offense; those who have been recorded as disrespectful commit a Pātayantika offense. Elders who are disrespectful to juniors, whether recorded or not, commit a Dukkata offense. 79. Drinking alcohol: Shāqiétuó (沙伽陀), the Arhat (六通羅漢) with six supernatural powers, subdued the evil dragon and became famous in various countries, which competed to offer delicious food. A woman, fearing that the food would be difficult to digest, gave Shāqiétuó honey that resembled alcoholic water. After drinking it, he fell asleep and became drunk, his body lying across the road, and his robes and six items scattered on the ground. The Buddha walked by and saw this, and therefore established a precept. Because drinking alcohol destroys all precepts, leads to all evil deeds, and commits the four heinous crimes (四逆罪), it only cannot destroy the faith of the Sangha. Seeing the Seven Assemblies (七眾) jointly establishing the precept, this offense is determined. Even the smallest drop of water on a blade of grass should not be drunk. There are two kinds of alcohol: wood alcohol and grain alcohol. Grain alcohol is made from rice koji mixed with various medicines, while wood alcohol only uses roots, stems, flowers, and leaves, and is not mixed with rice koji. There is alcohol.

色酒味酒香。能醉人者飲之悉墮。若飲若嘗咽咽犯墮。若糟若麹能醉人者食之皆犯墮。咽咽悉皆波逸提也。

八十過中入取落不白余比丘墮除大因緣　中前乞食。道俗無怪。中后復出。妨業致譏。外道慊毀。佛已呵責。后迦留陀夷中后入村。逼闇彼害埋屍糞坻。事裹既露。受罪者眾非時默行。其過如此。凡僧往止要依聚落結大界。依聚落結大界內有三處。根本處。近聚落名聚落。僧房樂禪清者。幽遠空閑名阿練若處。食庫管事比丘所住。名為住處。若比丘趣從一處不白入聚落。一一犯墮所𨒬大小巷。一一犯突。若從僧坊白入聚落。入聚落已還歸僧坊。若至坐禪處及比官事處。即以先白復入聚落墮。所入一一所𨒬大小巷一一突。若從禪處比官事聚落亦如是。大界內三處中白入聚還歸三處。即以先白復入。而往返益。若善不白無罪。至異僧坊亦如是。后比丘寄衣他舍。他舍失火。比丘往取。中路自念。不白而來。還歸白僧。彼燒已盡。因是復開有急緣不白。若聚落火起。八難中隨一一而起默去不犯。若因有病為看他病。三寶諸緣非時宜行。白皆得去。若無比丘得語餘六眾。除禮三尊大小行用楊枝。餘一切皆應白師。無師白上坐。無上坐語下坐。不白悉犯突。若五十[萉-巴+(日/(句-口+匕))]者出界及大事

【現代漢語翻譯】現代漢語譯本：

著色的酒、有味道的酒、有香味的酒，能使人醉的，飲用者全部墮落。如果飲用、品嚐，每嚥一口都犯墮罪。如果是酒糟、酒麴等能使人醉的東西，食用者都犯墮罪，每嚥一口都犯波逸提罪。

八十種過失中，包括未經允許進入聚落，這會導致其他比丘墮落，並破壞大的因緣。中午之前乞食，道俗不會感到奇怪。中午之後再次出去，會妨礙修行，招致譏諷，外道也會因此輕視譭謗。佛陀已經呵斥過這種行為。後來，迦留陀夷在中午之後進入村莊，在黑暗中傷害了埋屍的糞坑。事情敗露后，受罰的人很多，因為不合時宜地默默行走。這種過失就是這樣。凡是僧人前往居住，都要依靠聚落結成大的界限。依靠聚落結成的大界限內有三個地方：根本處，靠近聚落，稱為聚落；僧房是喜歡禪定清凈的比丘居住的地方，幽靜空曠，稱為阿練若處（Aranyaka，意為寂靜處）；負責管理食物倉庫的比丘所居住的地方，稱為住處。如果比丘從一個地方出發，沒有稟告就進入聚落，每一步都犯墮罪，所經過的大小巷子，每一步都犯突吉羅罪。如果從僧坊稟告後進入聚落，進入聚落後返回僧坊；如果去坐禪的地方或者處理官事的地方，就要以先前的稟告再次進入聚落，否則犯墮罪，所進入的每一個地方，所經過的每一條大小巷子，都犯突吉羅罪。如果從禪處或者處理官事的地方進入聚落，也是如此。在大界限內的三個地方，稟告後進入聚落，返回這三個地方，就要以先前的稟告再次進入，這樣往返才沒有罪過。如果確實沒有稟告的必要，就沒有罪過。到達不同的僧坊也是如此。後來，有比丘將衣服寄放在別人家裡，那家失火了，比丘前去取回衣服，中途想到自己沒有稟告就來了，於是返回稟告僧眾，但衣服已經被燒光了。因此，佛陀又開許，如果有緊急情況，可以不稟告。如果是聚落髮生火災，或者遇到八難（Eight Difficulties，指八種難以修行佛法的障礙）中的任何一種情況，默默離開不會犯戒。如果是爲了生病，爲了看護他人疾病，或者爲了三寶（Three Jewels，指佛、法、僧）等事情，在不合時宜的時間需要行走，稟告后都可以前往。如果沒有比丘可以告知，可以告訴其他六眾（Six Groups，指比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷），除了禮拜三尊、大小便、使用楊枝（Toothbrush twig）之外，其他一切都應該稟告師父。沒有師父的，稟告上座。沒有上座的，告訴下座。不稟告都犯突吉羅罪。如果是五十[萉-巴+(日/(句-口+匕))]者（指年齡大的比丘）出界或者有大事。

【English Translation】 English version:

Colored wine, flavored wine, fragrant wine, anyone who drinks intoxicating wine will fall. If one drinks or tastes it, each gulp is an offense leading to downfall. If it is wine residue or wine yeast that can intoxicate, anyone who eats it commits an offense. Each gulp is a Pacittiya offense.

Among the eighty transgressions is entering a village without permission, which causes other Bhikkhus to fall and destroys great causes and conditions. Begging for food before noon is not considered strange by laypeople and ascetics. Going out again after noon hinders practice and invites criticism. Outsiders will despise and slander. The Buddha has already rebuked this behavior. Later, Kaludayi entered a village after noon and harmed a burial ground in the darkness. When the matter was exposed, many were punished for walking silently at inappropriate times. Such is the transgression. Whenever monks reside somewhere, they must rely on a village to establish a large boundary. Within the large boundary established based on a village, there are three places: the fundamental place, near the village, called the village; the monastery is where Bhikkhus who enjoy meditation and purity reside, quiet and spacious, called Aranyaka (Aranyaka, meaning quiet place); the place where the Bhikkhu in charge of managing the food storage resides is called the residence. If a Bhikkhu departs from one place and enters a village without reporting, each step is an offense leading to downfall, and each step through the large and small alleys is a Dukkata offense. If one enters a village after reporting from the monastery, and returns to the monastery after entering the village; if one goes to a place for meditation or a place for official business, one must re-enter the village with the previous report, otherwise it is an offense leading to downfall, and each place entered, each large and small alley passed through, is a Dukkata offense. If one goes from a place for meditation or a place for official business to a village, it is the same. Within the three places inside the large boundary, entering a village after reporting, and returning to these three places, one must re-enter with the previous report, so that going back and forth is without offense. If there is indeed no need to report, there is no offense. It is the same when arriving at different monasteries. Later, a Bhikkhu left his robe in someone else's house, and the house caught fire. The Bhikkhu went to retrieve the robe, but halfway there, he realized that he had come without reporting, so he returned to report to the Sangha, but the robe had already been burned. Therefore, the Buddha then allowed that if there is an emergency, one may not report. If a fire breaks out in the village, or if one encounters any of the Eight Difficulties (Eight Difficulties, referring to the eight obstacles that make it difficult to practice the Dharma), leaving silently is not an offense. If it is because of illness, to care for the illness of others, or for matters related to the Three Jewels (Three Jewels, referring to the Buddha, the Dharma, and the Sangha), if one needs to walk at inappropriate times, one may go after reporting. If there is no Bhikkhu to inform, one can tell the other Six Groups (Six Groups, referring to Bhikkhus, Bhikkhunis, Sikkhamanas, Samaneras, Samaneris, Upasakas, Upasikas), except for prostrating to the Three Jewels, using the toilet, and using a toothbrush twig, everything else should be reported to the teacher. If there is no teacher, report to the senior monk. If there is no senior monk, tell the junior monk. Not reporting is a Dukkata offense. If it is a senior Bhikkhu (referring to an older Bhikkhu) leaving the boundary or there is a major event.

皆應白。小事不須白語也。

八十一比丘請食食前食后至余家墮　跋難陀貪積出息。居士負責無以還償。欲因佛力求滅息利。便設飯食請佛及僧。跋難陀為請。請已他行。佛與眾僧先至其舍。以跛難陀不來彼不設供。跛難陀至已然後下食。食未周竟跛難陀先去。佛還精舍欲結戒。晡時集僧。唯難陀不至。至暮方還。佛語諸比丘。跛難陀癡人。今於一日兩時惱僧。若比丘為他請僧。已中前中后不白至余家者。隨至余家一一墮。出主人界所𨒬巷一一突。若白而還晚令僧惱者突。因此故余不請。僧時中前中后悉應白。白義如上。非時中說從三處中入聚落。及還三處。即先白更入聚落。罪悉如上。

八十二剎利灌頂大王夜未曉未藏寶乃至除大因緣　波斯匿王深信佛法。令諸夫人各各請佛。入宮受法。迦留陀夷為末利夫人師。一時晨朝早入王宮。王以出外夫人未起。其進卻時。所著寶衣輕明照徹身體外現。見師慚愧。胡跪林上。迦留陀夷亦大羞恥。即還僧中具說上事。佛言。比丘入王家有二種過失。因是結戒。不復聽入剎利。梵志居士皆得為王。王受位時取四海水以灌其頂。故名灌頂王。門閑者宮門前豎一限木人也。夜未曉胡音中有二義。一未曉。二夫人未起。王及夫人未出寶衣未藏。比丘入限木內犯墮。王及夫人

【現代漢語翻譯】現代漢語譯本：都應該稟告。小事不需要稟告。

八十一、有比丘接受齋請，在用餐前或用餐後到其他人家裡，犯墮罪。跋難陀（Nanda，人名）貪圖積蓄，放高利貸。一位居士欠債無力償還，想借助佛陀的力量免除利息，於是準備齋飯供養佛陀和僧眾。跋難陀接受了邀請，但邀請之後就離開了。佛陀帶領僧眾先到了居士家，因為跋難陀沒來，居士沒有準備供養。跋難陀到了之後才開始準備食物。食物還沒完全上完，跋難陀就先離開了。佛陀回到精舍，想要制定戒律。傍晚時分，僧眾聚集，只有跋難陀沒到，直到天黑才回來。佛陀對眾比丘說：『跋難陀真是個愚癡的人，今天一天兩次打擾僧眾。』如果有比丘接受了別人的齋請，在用餐前或用餐后沒有稟告就到其他人家裡，每到一家就犯一個墮罪。走出施主家的界限，所經過的每條巷子也犯一個突吉羅罪。如果稟告了，但回來晚了，讓僧眾感到困擾，也犯一個突吉羅罪。因此，以後不要隨便接受邀請。僧眾在用餐前或用餐后都應該稟告，稟告的意義如上所述。如果不是用餐時間，從三個地點（指住所、寺院等）進入村落，以及返回三個地點，都應該先稟告再進入村落，所犯的罪過都和上面一樣。

八十二、剎帝利（Ksatriya，印度種姓制度中的第二等級，通常是統治者和戰士）灌頂大王在天未亮、寶物未收藏，甚至沒有重大因緣的情況下，進入王宮犯戒。波斯匿王（Prasenajit，古印度拘薩羅國國王）非常信仰佛法，讓各位夫人都各自邀請佛陀到王宮接受佛法。迦留陀夷（Kaludayi，佛陀弟子）是末利夫人（Mallika，波斯匿王后）的老師。有一次，他清晨很早就進入王宮，當時國王因為要外出，夫人還沒起床。他進退之間，所穿的寶衣輕薄透明，身體顯露在外。夫人看見後感到慚愧，跪在地上。迦留陀夷也感到非常羞恥，立刻回到僧團，詳細地說了這件事。佛陀說：『比丘進入王家有兩種過失。』因此制定戒律，不再允許進入剎帝利王宮。婆羅門（Brahmin，印度種姓制度中的第一等級，通常是祭司和學者）、居士都可以成為國王。國王登基時，取四海之水灌頂，所以稱為灌頂王。『門閑』指的是宮門前豎立的木製人像。『夜未曉』在胡語中有兩種含義：一是天未亮，二是夫人還沒起床。國王和夫人沒有出來，寶衣沒有收藏，比丘進入限木之內就犯墮罪。國王和夫人

【English Translation】 English version: All should report. Small matters need not be reported.

If a Bhikkhu, having accepted an invitation for a meal, goes to another's house before or after the meal, he commits a Dukkaṭa. Bhaddanta (Nanda, a name) was greedy for accumulation and lent money at interest. A householder, unable to repay the debt, wanted to use the Buddha's power to eliminate the interest, so he prepared a meal to offer to the Buddha and the Sangha. Bhaddanta accepted the invitation but left after inviting. The Buddha led the Sangha to the householder's house first, but because Bhaddanta had not arrived, the householder did not prepare the offering. Only after Bhaddanta arrived did he begin to prepare the food. Before the food was completely served, Bhaddanta left first. The Buddha returned to the monastery, wanting to establish precepts. In the evening, the Sangha gathered, but only Bhaddanta did not arrive, returning only at nightfall. The Buddha said to the Bhikkhus, 'Bhaddanta is truly a foolish person, disturbing the Sangha twice in one day.' If a Bhikkhu, having accepted an invitation for a meal, goes to another's house before or after the meal without reporting, he commits a Dukkaṭa for each house he goes to. Leaving the boundary of the donor's house, he commits a Thullaccaya for each alley he passes through. If he reports but returns late, causing trouble to the Sangha, he also commits a Thullaccaya. Therefore, do not casually accept invitations in the future. The Sangha should report before or after meals, the meaning of reporting is as mentioned above. If it is not mealtime, entering a village from three places (referring to residence, monastery, etc.), and returning to the three places, one should first report before entering the village, the offenses committed are the same as above.
A Khattiya (Ksatriya, the second of the four Hindu castes, traditionally composed of rulers and warriors) anointed king entering the palace before dawn, before treasures are put away, or without a significant reason, commits an offense. King Pasenadi (Prasenajit, King of Kosala in ancient India) deeply believed in the Buddha's Dharma, and had his consorts each invite the Buddha into the palace to receive the Dharma. Kaludayi (Kaludayi, a disciple of the Buddha) was the teacher of Queen Mallika (Mallika, Queen of King Pasenadi). Once, he entered the palace early in the morning, when the king was about to go out and the queen had not yet risen. As he moved back and forth, the jeweled robe he wore was light and transparent, revealing his body. The queen, seeing this, felt ashamed and knelt on the ground. Kaludayi also felt very ashamed and immediately returned to the Sangha, explaining the matter in detail. The Buddha said, 'A Bhikkhu entering the king's house has two kinds of faults.' Therefore, precepts were established, no longer allowing entry into the Khattiya palace. Brahmins (Brahmin, the highest of the four Hindu castes, traditionally priests and scholars) and householders can become kings. When a king ascends the throne, water from the four seas is poured over his head, hence the name 'anointed king'. 'Door barrier' refers to the wooden figure erected in front of the palace gate. 'Before dawn' in the Hu language has two meanings: one is before dawn, and the other is before the queen has risen. The king and queen have not come out, the jeweled robes have not been put away, a Bhikkhu entering within the boundary of the wooden figure commits a Dukkaṭa. The king and queen

皆出寶衣以藏入無犯。后郁填王夫人慾請佛及僧。入宮供養。知已結戒眾必不受。諸夫人輩共說勸王。王不能勉。為作輪宮請僧。宮外即敕輪違遠。眾僧遮其來道。王知僧食竟令諸夫人各奉所珍。然後曰僧。大德可去。眾云。佛制不得入王宮。王言。我今教入宮。爾時眾僧咒愿而去。因是復聽有大緣得入。若王王夫人太子勢力大官請入無犯也。

八十三我始知是事入戒經中　闡陀比丘犯可悔罪。諸比丘教令悔。作如是答。我先未知。今始知。慾望不犯也。然諸比丘知其數聞。但知已二三說所不知復過。於是是闡陀非不知而得脫所犯事。所犯事隨其所作而得罪也。又若久知而言。始知即犯。九十事初忘語戒也。又若實不知必由聽時不專。聽時不專則犯墮也。今此中正以聽不專為罪也。說五篇戒及隨律經時不專聽。一一犯墮。若說余經及一切羯磨時不專聽。一一突。臨壇十人不誦羯磨悉犯突。若彼錯誤無想正故。

八十四若骨若齒若角作針筒墮　那提居士以針筒等自恣施僧。僧取無節。其家貧乏。眾人譏嫌。因是眾不聽。骨者𠌵象蛇骨。可者𠌵及豬。可齒者𠌵象豬齒。角者牛羊鹿角。此物作針筒悉犯墮。貪好故。不凈故。九十事中七種物破竟悔。此等針筒破已僧中悔過。若未破僧應敕令破。若不劫一切僧犯突

【現代漢語翻譯】現代漢語譯本：他們都拿出珍貴的衣服，把無犯（指比丘）藏起來。後來，郁填王（Udayana，印度古國拘薩羅的國王）的夫人想邀請佛陀和僧眾到宮中供養。她知道已經結戒的僧眾一定不會接受，於是各位夫人們一起勸說國王，國王也無法勉強。於是，爲了邀請僧眾，特意建造了輪宮（一種特殊的宮殿）。並在宮外下令，禁止車輛靠近。僧眾們阻止車輛進入的道路。國王知道僧眾用齋完畢后，讓各位夫人們各自拿出珍寶供奉，然後對僧眾說：『大德們可以離開了。』僧眾們說：『佛陀規定不能進入王宮。』國王說：『現在我讓你們進入宮中。』當時，僧眾們唸誦祝願后才離開。因此，後來又允許有大因緣時可以進入。如果國王、王夫人、太子或有權勢的大官邀請，進入王宮就沒有罪過。八十三、我才知道這件事在戒經中——闡陀比丘（Chanda，人名，一位比丘）犯了可悔罪。眾比丘教導他懺悔。他這樣回答：『我先前不知道，現在才知道，希望以後不再犯。』然而，眾比丘知道他多次聽聞過。只是知道二三次就說不知道，更何況超過了。因此，闡陀（Chanda）並非不知道而得以逃脫所犯罪行。所犯罪行根據他所做的行為而定罪。另外，如果很久以前就知道，卻說現在才知道，就犯戒。九十事中的初忘語戒也是如此。另外，如果確實不知道，必定是因為聽講時不專心。聽講時不專心就犯墮罪。現在這裡正是以聽講不專心為罪。誦說五篇戒（Panca Vagga）以及隨律經（Anuvyākaraṇa）時不專心聽講，每一次都犯墮罪。如果誦說其他經典以及一切羯磨（kamma，僧團事務）時不專心聽講，每一次都犯突吉羅（dukkhata，一種輕罪）。臨壇十人不誦羯磨（kamma），全部犯突吉羅（dukkhata）。如果他們錯誤，沒有想改正，也是如此。八十四、如果用骨、齒、角製作針筒，犯墮罪——那提居士（Nandī，人名，一位居士）用針筒等物品自恣（Pavāraṇā，僧團在雨季安居結束時的儀式）施捨給僧眾。僧眾取用了沒有節的針筒。他家因此貧乏，眾人譏笑嫌棄。因此，僧眾不再允許使用。骨，指𠌵象（一種動物）或蛇的骨頭。可，指𠌵或豬。可齒，指象或豬的牙齒。角，指牛、羊、鹿角。用這些東西製作針筒，都犯墮罪。因為貪圖美好，或者因為不乾淨。九十事中，七種物品破損后懺悔。這些針筒破損后，在僧眾中懺悔。如果未破損，僧眾應該命令其破損。如果不破壞，一切僧眾都犯突吉羅（dukkhata）。

【English Translation】 English version: They all took out precious clothes to hide Niraparadha (referring to a Bhikkhu). Later, the wife of King Udayana (King of Kosala in ancient India) wanted to invite the Buddha and the Sangha to the palace for offerings. Knowing that the Sangha who had already taken the precepts would definitely not accept, the ladies together persuaded the king, but the king could not force them either. Therefore, in order to invite the Sangha, a Chakra Palace (a special palace) was specially built. And an order was issued outside the palace prohibiting vehicles from approaching. The Sangha prevented vehicles from entering the road. The king, knowing that the Sangha had finished their meal, asked the ladies to offer their treasures, and then said to the Sangha: 'Venerable ones, you may leave.' The Sangha said: 'The Buddha has stipulated that one cannot enter the royal palace.' The king said: 'Now I am instructing you to enter the palace.' At that time, the Sangha recited blessings before leaving. Therefore, it was later allowed to enter when there was a great cause. If invited by the king, queen, prince, or powerful officials, there is no offense in entering the royal palace. Eighty-three, I only knew about this matter in the Vinaya Sutra - Bhikkhu Chanda (a person's name, a Bhikkhu) committed an expiable offense. The Bhikkhus taught him to confess. He replied: 'I didn't know before, I only know now, I hope not to commit it again in the future.' However, the Bhikkhus knew that he had heard it many times. Just knowing it two or three times and saying he didn't know, let alone more than that. Therefore, Chanda was not able to escape the offense because he didn't know. The offense is determined according to his actions. Also, if one knew a long time ago, but says he only knows now, he commits an offense. The first offense of forgetting words in the ninety matters is also like this. Also, if one really doesn't know, it must be because he was not attentive when listening to the lecture. Not being attentive when listening to the lecture is an offense of expiation. Now, it is precisely the offense of not being attentive when listening to the lecture. Not listening attentively when reciting the Five Sections of Precepts (Panca Vagga) and the Anuvyākaraṇa, one commits an offense of expiation each time. If one does not listen attentively when reciting other sutras and all Kamma (Sangha affairs), one commits a Dukkhata (a minor offense) each time. If ten people on the altar do not recite Kamma, they all commit Dukkhata. If they are mistaken and do not want to correct it, it is also the same. Eighty-four, if needle cases are made of bone, teeth, or horn, one commits an offense of expiation - Layman Nandi (a person's name, a layman) used needle cases and other items to offer to the Sangha during Pavāraṇā (the ceremony of the Sangha at the end of the rainy season retreat). The Sangha took the needle cases without joints. His family was therefore poor, and people ridiculed and disliked him. Therefore, the Sangha no longer allowed their use. Bone refers to the bones of 𠌵 elephant (an animal) or snake. Can refers to 𠌵 or pig. Can teeth refers to the teeth of elephant or pig. Horn refers to the horns of cattle, sheep, or deer. Making needle cases with these things is an offense of expiation. Because of greed for beauty, or because of uncleanness. Among the ninety matters, the seven kinds of items are confessed after being damaged. After these needle cases are damaged, they are confessed in the Sangha. If they are not damaged, the Sangha should order them to be damaged. If they are not destroyed, all the Sangha commit Dukkhata.

吉羅。敕不從彼得突。若還主主不受。若與他則主惱。施僧則非法。唯毀違最是取可。

八十五坐床臥床足應高八指除䏶過作犯墮　闡陀作高廣好床。如來遊行。要佛看之。即彼呵責。集僧結戒。八戒已舍。而況比丘離欲因故。二種繩床。一粗䏶。二細䏶。長八尺廣四尺。高佛八指。除第三分入䏶下濕處聽八寸。支過是悉犯墮。若以過作應截令如法。僧中悔過未截。僧應敕之。不敕一切僧犯突。敕不從彼自犯突。僧悉無犯也。

八十六若自以兜羅綿𥿾縟若人犯墮　兜羅草木華之總名也。六群𥿾縟。居士所嫌。以出蟲故。難得故。濡樂故。此綿𥿾縟。若使人隨用所。一一犯墮。應摘卻亦可與人去。已眾中悔未摘。眾不敕之一切僧犯突。敕不從彼自犯突。眾無犯也。

八十七作雨浴衣長佛六𨃥手廣二𨃥半過作墮　鹿子母因功德而求七愿。一欲與僧尼雨浴衣。二與客來比丘食。三與遠行比丘食。四與病比丘食。五與看病比丘食。六與眾僧術。七少知識比丘多知識比丘與病緣湯藥。諸比丘知聽畜浴衣。便廣長大作。因是制量。量如戒文。過量應截。僧中悔過。僧應敕。敕不從如綿中廣說也。

八十八作覆身衣長佛四𨃥手廣二𨃥手過作墮　初時未聽畜泥洹僧。有一比丘。身病㿈創。膿面流出。污安陀會

【現代漢語翻譯】現代漢語譯本吉羅（一種罪名）。命令不被接受，從那裡得到突吉羅（一種罪名）。如果歸還給主人，主人不接受。如果給予他人，主人會惱怒。佈施給僧人則不合法。只有毀壞違犯的物品才是可以接受的。

八十五、床或臥床的腿應該高八指（約15釐米），除去床墊的高度。超過這個高度則犯墮罪。闡陀（一位比丘的名字）製作了高大華麗的床。如來（佛陀的稱號）看到了，呵斥了他。於是召集僧眾制定戒律。已經捨棄了八戒，更何況是比丘因為離欲的緣故。有兩種繩床：一種是粗繩床，一種是細繩床。長八尺（約2.4米），寬四尺（約1.2米），高佛八指（約15釐米），除去三分之一的高度，如果放在潮濕的地方，允許高八寸（約20釐米）。超過這個高度都犯墮罪。如果已經超過，應該截短使其符合規定。在僧眾中懺悔。如果未截短，僧眾應該命令他截短。不命令，一切僧眾犯突吉羅罪。命令了，他不聽從，他自己犯突吉羅罪。僧眾都沒有罪。

八十六、如果自己使用兜羅綿（一種柔軟的棉花）製作華麗的褥墊，則犯墮罪。兜羅是草木花的總稱。六群比丘（指六個行為不端的比丘）製作華麗的褥墊，居士們因此嫌棄，因為容易生蟲，難以獲得，而且過於柔軟舒適。這種棉褥墊，如果讓人隨意使用，每一次都犯墮罪。應該摘掉，也可以給別人拿走。已經在僧眾中懺悔但未摘掉，僧眾不命令他摘掉，一切僧眾犯突吉羅罪。命令了，他不聽從，他自己犯突吉羅罪。僧眾沒有罪。

八十七、製作雨浴衣，長度為佛六搩手（約3米），寬度為二搩半手（約1.25米），超過這個尺寸則犯墮罪。鹿子母（一位女居士的名字）因為功德而請求七個願望：一、希望供養僧尼雨浴衣；二、供養來訪的比丘食物；三、供養遠行的比丘食物；四、供養生病的比丘食物；五、供養照顧生病比丘的比丘食物；六、供養僧眾酥油；七、為少知識的比丘和多知識的比丘提供治療疾病的湯藥。諸比丘知道后允許儲蓄浴衣，便製作得又寬又大，因此制定尺寸。尺寸如戒律所說。超過尺寸應該截短。在僧眾中懺悔。僧眾應該命令他截短。不聽從的情況如前面關於棉褥墊的描述。

八十八、製作覆蓋身體的衣服，長度為佛四搩手（約2米），寬度為二搩手（約1米），超過這個尺寸則犯墮罪。最初未允許儲蓄泥洹僧（一種僧衣）。有一位比丘，身上生病長了瘡，膿液流出，污染了安陀會（一種僧衣）。

【English Translation】 English version Jiro (a type of offense). An order is not followed, and one receives a Dukata (a type of offense) from it. If returned to the owner, the owner does not accept it. If given to another, the owner becomes annoyed. Giving it to the Sangha (monastic community) is unlawful. Only destroying the violating item is acceptable.

The legs of a bed or sleeping platform should be eight fingers (approximately 15 cm) high, excluding the height of the mattress. Exceeding this height constitutes a Patimokkha offense. Chanda (name of a bhikkhu) made a tall and elaborate bed. The Tathagata (title of the Buddha) saw it and rebuked him. Therefore, he gathered the Sangha and established a precept. Having already abandoned the eight precepts, how much more so should a bhikkhu, for the sake of detachment. There are two types of rope beds: one with coarse ropes and one with fine ropes. The length is eight feet (approximately 2.4 meters), the width is four feet (approximately 1.2 meters), and the height is eight fingers of the Buddha (approximately 15 cm), excluding one-third of the height. If placed in a damp place, eight inches (approximately 20 cm) is allowed. Exceeding this height constitutes a Patimokkha offense. If it has been exceeded, it should be cut short to comply with the rule. Repent in the Sangha. If it is not cut short, the Sangha should order him to cut it short. If the order is not given, all the Sangha commit a Dukata offense. If the order is given and he does not obey, he himself commits a Dukata offense. The Sangha is without offense.
If one uses Tula cotton (a soft type of cotton) to make elaborate bedding, one commits a Patimokkha offense. Tula is a general name for flowers of plants and trees. The six-group bhikkhus (referring to six bhikkhus with misconduct) made elaborate bedding, which the laypeople disliked because it easily breeds insects, is difficult to obtain, and is too soft and comfortable. This cotton bedding, if allowed to be used freely, each use constitutes a Patimokkha offense. It should be removed, or it can be given to others to take away. Having already repented in the Sangha but not removed it, if the Sangha does not order him to remove it, all the Sangha commit a Dukata offense. If the order is given and he does not obey, he himself commits a Dukata offense. The Sangha is without offense.
Making a rain bathing cloth, the length is six spans of the Buddha (approximately 3 meters), and the width is two and a half spans (approximately 1.25 meters). Exceeding this size constitutes a Patimokkha offense. Visakha (name of a female lay disciple) requested seven wishes because of her merit: 1. She wished to offer rain bathing cloths to bhikkhus and bhikkhunis; 2. To offer food to visiting bhikkhus; 3. To offer food to traveling bhikkhus; 4. To offer food to sick bhikkhus; 5. To offer food to bhikkhus who care for sick bhikkhus; 6. To offer ghee to the Sangha; 7. To provide medicine for bhikkhus with little knowledge and bhikkhus with much knowledge. The bhikkhus, knowing this, allowed the storage of bathing cloths, and then made them wide and large, so the size was established. The size is as stated in the precepts. Exceeding the size should be cut short. Repent in the Sangha. The Sangha should order him to cut it short. The situation of not obeying is as described earlier regarding cotton bedding.
Making a covering cloth for the body, the length is four spans of the Buddha (approximately 2 meters), and the width is two spans (approximately 1 meter). Exceeding this size constitutes a Patimokkha offense. Initially, it was not allowed to store a Nivasa (a type of monastic robe). There was a bhikkhu who had sores on his body due to illness, and pus flowed out, soiling the Antaravasaka (a type of monastic robe).

。佛聽畜覆創衣。乃至創差后十月畜不犯。過是墮。諸比丘知已聽畜。使廣長大作。因是復結量。如戒文。過量應截。僧中悔過。未截僧應敕之亦如上。量與泥洹僧同。患創時泥洹僧內著之。

八十九作尼師檀長佛二𨃥手廣一𨃥手半各益一𨃥手縷　諸比丘失不凈。污僧臥具。佛言。諸施主面肉乾竭施僧求福。是中悉應籌量少用。又諸比丘眠時亂念不一。有五過失。一難眠苦。二難寤苦。三見惡夢。四睡時善神不護。五寤時難入善法。一心眠有善。異是則五善也。因是聽畜尼師檀。護僧臥具。諸比丘知聽畜已。便廣大作。因是制量。量如戒文。若長若廣。過量應截。僧中悔過。未截敕令截亦如上說。后因迦留陀夷身大。兩膝到地。更聽縷。四邊各益𨃥手。用覆僧臥具上。更作小者持出入行來乃至坐禪。

九十佛衣等量作過佛衣墮　佛衣長佛九𨃥手。廣六𨃥手。佛弟難陀有三十相。與佛相似。短佛四指。又其作衣過而相類。眾僧遙見。謂言。是佛及至知非。二俱羞愧。因制減作。又令染壞名為怖灑。佛量如戒文。過等悉犯墮。過量應截。僧中悔過。未截應敕事亦如上。律師云。難陀應長中減一尺廣中四寸。佛身丈六。常人半之。衣量廣長皆應半佛。難陀先著上衣。佛著中衣。今不聽過等。聽著下衣。常人則下

【現代漢語翻譯】現代漢語譯本：佛陀允許僧侶儲存覆蓋瘡口的衣服。即使是新做的，只要在十個月內用於覆蓋瘡口就不算違規。超過這個期限就構成墮罪（Pāṭayantika，一種較輕的違戒行為）。比丘們得知后，開始儲存這類衣物。後來，他們製作得越來越大。因此，佛陀重新制定了尺寸限制，就像戒律條文里說的那樣。超過規定尺寸的，應該截掉超出的部分，並在僧團中懺悔。如果還沒有截掉，僧團應該命令他截掉，處理方式與上述相同。尺寸標準與泥洹僧（nivāsana，下裙）相同。如果患有瘡口，可以在泥洹僧裡面穿戴。

八十九、製作尼師檀（nisīdana，坐墊）的尺寸：長度為佛陀的兩個𨃥手（vidatthi，約25釐米），寬度為一個𨃥手半，可以在四邊各增加一個𨃥手的鑲邊。比丘們不小心遺失不凈之物，弄髒了僧團的臥具。佛陀說：『施主們辛勤勞作，省吃儉用，爲了求福而佈施給僧團，我們應該珍惜這些物品，儘量節約使用。』而且，比丘們睡覺時思緒紛亂，不能專注，會有五種過失：一是難以入睡，二是難以醒來，三是會做惡夢，四是睡覺時得不到善神的守護，五是醒來后難以進入善法。如果能一心專注地睡眠，就會有益處，反之則有這五種過失。』因此，佛陀允許僧侶使用尼師檀，以保護僧團的臥具。比丘們得知可以儲存尼師檀后，就開始製作得越來越大。因此，佛陀制定了尺寸限制，就像戒律條文里說的那樣。如果長度或寬度超過規定尺寸，應該截掉超出的部分，並在僧團中懺悔。如果還沒有截掉，應該命令他截掉，處理方式與上述相同。後來，因為迦留陀夷（Kāludāyi）身材高大，雙膝著地，所以佛陀允許在尼師檀的四邊各增加一個𨃥手的鑲邊，用來覆蓋僧團的臥具。還可以製作小一點的尼師檀，以便隨身攜帶，在行走、坐臥甚至坐禪時使用。

九十、佛陀的衣服等同尺寸製作，超過佛陀的衣服尺寸就會犯墮罪。佛陀的衣服長度為九個𨃥手，寬度為六個𨃥手。佛陀的弟弟難陀（Nanda）有三十種好相，與佛陀相似，只是比佛陀矮四指。而且他製作的衣服尺寸也超過了規定，與佛陀的衣服相似。僧眾遠遠地看見，以為是佛陀，走近了才知道不是。兩人都感到羞愧。因此，佛陀制定了減少尺寸的規定。還規定將染壞的衣服稱為怖灑（bhosajja，補藥衣）。佛陀規定的尺寸就像戒律條文里說的那樣。超過或等同於佛陀衣服尺寸都會犯墮罪。超過規定尺寸的，應該截掉超出的部分，並在僧團中懺悔。如果還沒有截掉，應該命令他截掉，處理方式與上述相同。律師說，難陀的衣服長度應該比佛陀的衣服減少一尺，寬度減少四寸。佛陀的身高是一丈六尺，常人是佛陀身高的一半。因此，衣服的長度和寬度都應該是佛陀衣服的一半。難陀以前穿上衣，佛陀穿中衣。現在不允許超過或等同於佛陀的衣服尺寸，只允許穿下衣。常人也只能穿下衣。

【English Translation】 English version: The Buddha allowed monks to keep clothes to cover sores. Even if newly made, it is not an offense if used to cover sores within ten months. Exceeding this period constitutes a Pāṭayantika (a minor offense). The monks, upon learning this, began to store such clothes. Later, they made them larger and larger. Therefore, the Buddha re-established size limits, as stated in the Vinaya texts. If the size exceeds the prescribed limit, the excess should be cut off, and confession should be made in the Sangha. If it has not been cut off, the Sangha should order it to be cut off, and the procedure is the same as above. The size standard is the same as the nivāsana (lower garment). If suffering from sores, it can be worn inside the nivāsana.

Eighty-nine: The size for making a nisīdana (sitting cloth): the length is two vidatthi (span, approximately 25 cm) of the Buddha, and the width is one and a half vidatthi, with an allowance of one vidatthi for the border on each side. Monks accidentally lost impure substances and soiled the Sangha's bedding. The Buddha said, 'Donors work hard, save money, and donate to the Sangha seeking merit. We should cherish these items and use them sparingly.' Moreover, when monks sleep, their thoughts are scattered and not focused, leading to five faults: first, difficulty in falling asleep; second, difficulty in waking up; third, experiencing bad dreams; fourth, not being protected by benevolent deities during sleep; fifth, difficulty in entering into wholesome states upon waking. If one can sleep with focused attention, there will be benefits; otherwise, there are these five faults.' Therefore, the Buddha allowed monks to use nisīdanas to protect the Sangha's bedding. Upon learning that they could keep nisīdanas, the monks began to make them larger and larger. Therefore, the Buddha established size limits, as stated in the Vinaya texts. If the length or width exceeds the prescribed limit, the excess should be cut off, and confession should be made in the Sangha. If it has not been cut off, they should be ordered to cut it off, and the procedure is the same as above. Later, because Kāludāyi was tall and his knees touched the ground, the Buddha allowed an additional vidatthi for the border on each side of the nisīdana, to cover the Sangha's bedding. Smaller nisīdanas can also be made for carrying around, for walking, sitting, and even for meditation.

Ninety: Buddha's robes should be made to the same size; exceeding the size of the Buddha's robes constitutes a Pāṭayantika offense. The Buddha's robe is nine vidatthi in length and six vidatthi in width. The Buddha's brother, Nanda, had thirty-two auspicious marks and resembled the Buddha, except he was four fingers shorter. Moreover, the robes he made exceeded the prescribed size and resembled the Buddha's robes. The Sangha, seeing them from afar, mistook them for the Buddha, but upon closer inspection, they realized it was not. Both felt ashamed. Therefore, the Buddha established regulations to reduce the size. It was also stipulated that damaged robes should be called bhosajja (medicine robes). The size prescribed by the Buddha is as stated in the Vinaya texts. Exceeding or equaling the size of the Buddha's robes constitutes a Pāṭayantika offense. If the size exceeds the prescribed limit, the excess should be cut off, and confession should be made in the Sangha. If it has not been cut off, they should be ordered to cut it off, and the procedure is the same as above. The Vinaya masters said that Nanda's robe should be one foot shorter in length and four inches narrower in width than the Buddha's robe. The Buddha's height is one丈六尺 (zhang liu chi), and the average person is half the Buddha's height. Therefore, the length and width of the robe should be half of the Buddha's robe. Nanda used to wear the upper robe, and the Buddha wore the middle robe. Now, it is not allowed to exceed or equal the size of the Buddha's robe; only the lower robe is allowed. Ordinary people are also only allowed to wear the lower robe.

中下衣也。

四波羅提提舍尼　義言句句悔。亦言他邊悔。輕前三篇。重后眾學。名為可羞罪。亦向一比丘對手悔。無病白衣家內非親理尼邊自手受食。時世饑儉。衣食難得。華色尼有德。又多知識隨其所須悉皆得之。入城乞食。見諸比丘所少。所無悉以與之。如是三日。饑悶倒地。居士見之。令婦將歸。與術乃蘇。問其所由。知已慊諸比丘貪受無節。因是制戒。如戒文說。若比丘無病。聚落中受非親理尼十五種食犯此犯。應向余比丘悔。十五種上藥中已說。若病若親理尼。若天祠中少人中與。若沙門住處與。若聚落外與。比丘尼房舍中與。人取之悉無犯也。僧倉庫知事人所住處名沙門住處也。

第二諸比丘白衣家請食　是中一比丘尼立指衣。與是比丘食。居士請佛及二部眾僧。助調達尼為六群故如是教與。居士慊之。佛因結戒。一切比丘受尼所教與。食無一呵者一切比丘得罪。所犯及悔如戒文。若二部僧第一部僧呵。語第二部亦名為語。若居士舍小不相容受。僧前後求食。別坐食。別入別出者。是中入者應問出者。何比丘尼教檀越與比丘食。答言。某尼。問。約敕不。答言。已敕。是入比丘亦名約敕。又前後來僧知同一主人。出入城門時。入者應問出者。若出者未語。入者應語。出者語入者亦名為語。

【現代漢語翻譯】現代漢語譯本中下衣（Antarvāsa，貼身穿著的內衣）。

四、波羅提提舍尼（Pāṭidesanīya，應懺悔罪）：意思是『句句懺悔』，也稱為『向他邊懺悔』。它比前面的三種戒律（指波羅夷、僧殘、不定）要輕，但比後面的眾學戒要重，因此被稱為『可羞罪』。需要向一位比丘當面懺悔。在沒有疾病的情況下，從非親屬的比丘尼處，在白衣（在家信徒）家中，或在非親屬的比丘尼處親自接受食物，是違犯此戒的。當時世道饑荒，衣食難得。華色比丘尼（Uppalavaṇṇā，佛陀的弟子，以神通著稱）有德行，而且人脈廣，能得到各種所需之物。她入城乞食，看到比丘們缺少什麼，就都給他們。這樣過了三天，她因飢餓而昏倒在地。一位居士看到后，讓妻子把她帶回家，用藥救醒。詢問緣由后，得知是比丘們貪得無厭，接受食物沒有節制。因此佛陀制定了這條戒律。正如戒律原文所說：『若比丘無病，在聚落中接受非親屬比丘尼給予的十五種食物，則犯此罪。』應向其他比丘懺悔。十五種食物已經在關於上藥的戒律中說明。如果比丘生病，或者接受親屬比丘尼的食物，或者在天祠中、人少的地方接受食物，或者在沙門（出家人）居住的地方接受食物，或者在比丘尼的房舍中接受食物，或者由他人代取食物，則都不算違犯戒律。僧團的倉庫管理員或知事人所居住的地方，稱為沙門住處。

第二、諸比丘在白衣家接受齋請：

在這種情況中，一位比丘尼用手指指著食物，給比丘們。一位居士邀請佛陀和二部僧（比丘僧團和比丘尼僧團）赴齋，這是因為受到提婆達多（Devadatta，佛陀的堂兄弟，曾試圖分裂僧團）和六群比丘（Chabbaggiya，行為不端的比丘團體）的指使，才這樣安排食物。居士對此感到不滿。佛陀因此制定戒律：所有比丘接受比丘尼的指示而接受食物，只要沒有一個人提出異議，所有比丘都犯戒。所犯的罪以及懺悔的方式，都如戒律原文所說。如果二部僧中的第一部僧團提出異議，並告知第二部僧團，這也算作提出了異議。如果居士的家很小，無法容納整個僧團，僧團分批前去接受食物，分開坐著吃飯，分開進出，那麼進入者應該詢問出去者：『是哪位比丘尼指示檀越（施主）給比丘們食物？』如果回答說：『是某某比丘尼。』就問：『是否已經告誡過她？』如果回答說：『已經告誡過。』那麼這位進入的比丘也算作告誡過。此外，前後到來的僧團知道是同一位施主，在進出城門時，進入者應該詢問出去者。如果出去者沒有說話，進入者應該主動詢問。出去者告訴進入者，也算作已經告知。

【English Translation】 English version Antarvāsa (lower garment).

The fourth, Pāṭidesanīya (that which is to be confessed): Meaning 'confessing each sentence,' also called 'confessing to another.' It is lighter than the previous three offenses (referring to Pārājika, Saṃghādisesa, and Aniyata), but heavier than the subsequent Sekhiya rules, hence called 'shameful offenses.' It requires confession face-to-face to a bhikkhu. In the absence of illness, receiving fifteen kinds of food from a non-relative bhikkhunī, in the house of a layperson, or personally receiving food from a non-relative bhikkhunī, constitutes an offense. At that time, there was a famine, and food and clothing were scarce. Bhikkhunī Uppalavaṇṇā (a disciple of the Buddha, known for her psychic powers) was virtuous and had many connections, enabling her to obtain various necessities. She would go into the city for alms and provide the bhikkhus with whatever they lacked. After three days of this, she fainted from hunger. A householder saw this and had his wife take her home and revive her with medicine. Upon inquiring, he learned that the bhikkhus were greedy and immoderate in accepting food. Therefore, the Buddha established this rule. As the rule states: 'If a bhikkhu, without illness, receives fifteen kinds of food from a non-relative bhikkhunī in a village, he commits this offense.' He should confess to other bhikkhus. The fifteen kinds of food have already been explained in the rule concerning superior medicines. If the bhikkhu is ill, or receives food from a relative bhikkhunī, or receives food in a shrine, in a place with few people, or in a place where ascetics (samaṇa) reside, or in a bhikkhunī's dwelling, or if someone else takes the food on his behalf, then no offense is committed. The place where the monastery's storekeeper or administrator resides is called the dwelling place of ascetics.

Second, bhikkhus accepting invitations to eat at the house of a layperson:

In this situation, a bhikkhunī points to the food and gives it to the bhikkhus. A householder invites the Buddha and the Saṃgha of both orders (bhikkhu and bhikkhunī) for a meal. This is because he was instructed to do so by Devadatta (the Buddha's cousin who tried to split the Saṃgha) and the group of six bhikkhus (Chabbaggiya, a group of misbehaving bhikkhus). The householder is displeased by this. Therefore, the Buddha established the rule: If all the bhikkhus accept food according to the instructions of a bhikkhunī, and no one objects, all the bhikkhus commit an offense. The offense committed and the manner of confession are as stated in the rule. If the first Saṃgha of the two Saṃghas objects and informs the second Saṃgha, this is also considered an objection. If the householder's house is small and cannot accommodate the entire Saṃgha, and the Saṃgha goes in batches to receive food, sitting and eating separately, entering and exiting separately, then those entering should ask those exiting: 'Which bhikkhunī instructed the dānapati (donor) to give food to the bhikkhus?' If the answer is: 'Bhikkhunī so-and-so,' then ask: 'Has she been admonished?' If the answer is: 'She has been admonished,' then the entering bhikkhu is also considered to have admonished her. Furthermore, if the Saṃgha arriving later knows that it is the same donor, when entering and exiting the city gate, those entering should ask those exiting. If those exiting do not speak, those entering should take the initiative to ask. If those exiting tell those entering, it is also considered to have been informed.

入者語出者亦名為語也。

第三有諸學家作學羯磨　像師首羅見諦得初道。信樂三寶。常好佈施。無極殷富。后遂貧乏諸居士輩識共呵責。施者不知量。受者應知量。佛因是為學家作白二羯磨。一切五眾入是家不得受食。如是比家皆應如是道。羅聞之求舍。羯磨僧應量宜舍不捨。若彼財物不增。乞與不與不應為舍。彼財物增長者。乞與不與皆應為舍。若不增不減乞應為舍。不乞不為舍。舍作白四舍學家羯磨時。若五眾先不受彼家請。受其十五種食悉犯此戒。皆應如是戒文悔也。

第四有僧阿練若住處乃至不精舍外受飲食　精舍內受飲食。去村十里空處無人名阿縺若處。乃至恐失水器名為疑處。乃至惡比丘名為畏處。精舍內外應言界內外耶。時佛與僧伽羅衛國。于彼空閑而共止住。諸釋向暮得妙食。時常為佛僧留分時明。明旦各各遣諸婦女。寶衣嚴身。送食僧坊。尼拘盧林先有惡賊。聞聲來出剝脫衣服。婦女失衣裸形。六群比丘自往取受言。是食好授與我來。婦女減怨以為無慈不愍。我等唯食是欲佛。以盈衣各施一。通奉食已走去。因是結戒。要備五德。白二羯磨差遣。將諸凈入難處迎食。似有見賊。遣彼令還。遣彼令還而彼強來無犯。若僧不迎悉犯此戒。不差而迎亦犯此戒。若界內事起慊責及僧。僧界外

【現代漢語翻譯】現代漢語譯本：進入者說出，出去者也稱為說出。

第三，有些學派進行學羯磨（學習行為）。像師首羅（Sura，一位馴象師）見諦（獲得真理）並證得初果道。他信奉並喜愛三寶（佛、法、僧），經常樂於佈施，極其富有。後來他變得貧困，一些居士們共同責備他，認為佈施者不知道節制，接受佈施者應該知道節制。佛陀因此為學派制定了白二羯磨（一種僧團決議程式）。一切五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）進入這家不得接受食物。像這樣的家庭都應該這樣對待。首羅聽到后請求放棄（這種限制）。羯磨僧團應該衡量情況，適宜放棄還是不放棄。如果他的財物沒有增加，請求給予也不給予，不應該允許放棄。如果他的財物增長，請求給予與否都應該允許放棄。如果不增不減，請求給予應該允許放棄，不請求不放棄。進行放棄學派羯磨的白四羯磨（更正式的僧團決議程式）時，如果五眾先前沒有接受過這家人的邀請，接受了他們的十五種食物，都觸犯此戒，都應該按照戒文懺悔。

第四，有些僧人住在阿練若（Aranya，寂靜處），甚至在精舍（Vihara，寺院）外接受飲食，在精舍內接受飲食。離開村莊十里，空曠無人之處稱為阿練若處。甚至擔心丟失水器稱為疑處。甚至有惡比丘稱為畏處。精舍內外應該說是界內界外嗎？當時，佛陀與僧團在僧伽羅衛國（Kapilavastu）一起住在空閑處。諸釋迦族人傍晚得到美味的食物，當時常常為佛陀和僧團留一份。第二天早上，他們各自派遣婦女，身著華麗的衣服，將食物送到僧坊。尼拘盧林（Nigrodha Grove）先前有惡賊，聽到聲音出來剝奪衣服。婦女們失去衣服，赤身裸體。六群比丘親自前去接受食物，說：『這些食物很好，給我拿來。』婦女們更加怨恨，認為他們沒有慈悲心，不憐憫。『我們只想供養佛陀。』於是每人拿出一件衣服施捨給他們，供奉完食物后跑開了。因此制定戒律。需要具備五德（戒德、多聞、智慧等），通過白二羯磨差遣，帶領清凈的人到困難的地方迎接食物。好像看見有賊，就讓他們回去。讓他們回去而他們強行前來，沒有犯戒。如果僧團不迎接，都觸犯此戒。沒有差遣而迎接，也觸犯此戒。如果在界內發生事情，就責備和僧團。僧團界外

【English Translation】 English version: He who enters speaks, and he who exits is also called speaking.

Third, some schools perform 'learning Karma' (study practices). The elephant trainer Sura (Sura, an elephant trainer) saw the truth (obtained the truth) and attained the first path. He believed in and loved the Three Jewels (Buddha, Dharma, Sangha), and was always happy to give alms, being extremely wealthy. Later he became poor, and some laypeople jointly blamed him, thinking that the giver did not know moderation, and the receiver should know moderation. The Buddha therefore established the 'White Second Karma' (a Sangha resolution procedure) for the schools. All five groups (bhikshus, bhikshunis, sramaneras, sramanerikas, sikshamanas) entering this house must not receive food. Families like this should all be treated in this way. Sura, upon hearing this, requested to renounce (this restriction). The Karma Sangha should measure the situation, whether it is appropriate to renounce or not. If his property has not increased, and giving or not giving is requested, it should not be allowed to renounce. If his property increases, whether giving or not giving is requested, it should be allowed to renounce. If it neither increases nor decreases, requesting to give should be allowed to renounce, not requesting should not be renounced. When performing the 'White Fourth Karma' (a more formal Sangha resolution procedure) for renouncing the school's Karma, if the five groups had not previously received an invitation from this family, and received their fifteen kinds of food, they all violate this precept, and should all repent according to the precept text.

Fourth, some monks live in Aranya (Aranya, a quiet place), and even receive food outside the Vihara (Vihara, monastery), and receive food inside the Vihara. A deserted place ten miles away from the village is called Aranya. Even fearing the loss of water vessels is called a place of doubt. Even having evil monks is called a place of fear. Should the inside and outside of the Vihara be called inside and outside the boundary? At that time, the Buddha and the Sangha were staying together in a vacant place in Kapilavastu (Kapilavastu). The Shakyas obtained delicious food in the evening, and at that time they often left a portion for the Buddha and the Sangha. The next morning, they each sent women, dressed in gorgeous clothes, to send food to the Sangha. There were evil thieves in Nigrodha Grove (Nigrodha Grove) who came out upon hearing the sound and stripped off their clothes. The women lost their clothes and were naked. The group of six bhikshus went to receive the food themselves, saying, 'This food is good, bring it to me.' The women were even more resentful, thinking that they had no compassion and no pity. 'We only want to offer it to the Buddha.' So each took out a piece of clothing and gave it to them, and ran away after offering the food. Therefore, the precepts were established. It is necessary to have the five virtues (virtue of precepts, learning, wisdom, etc.), and be dispatched through the 'White Second Karma', leading pure people to difficult places to receive food. If it seems that there are thieves, let them go back. Letting them go back and they forcibly come, there is no violation. If the Sangha does not receive them, they all violate this precept. Receiving them without being dispatched also violates this precept. If something happens within the boundary, then blame and the Sangha. Outside the Sangha's boundary

有事。非僧之咎。僧所差人界內迎之界外。不差自迎無犯。六群比丘既不被差。又不出界外。而界內自迎。所以被責也。此中第五德。謂知有知無餘四悉同也。

眾學法者　始時無師。未有教戒。初犯威儀故。先制眾學法。細微數犯故以眾為名。難慎難行。留之宜漸。自非體足斯能無失。故勸以當學。許其心悔。餘四篇方便突吉羅者。要向人悔過。

著內衣十二被衣四事　佛見諸比丘。皆不如法而禮俗悉爾。人無譏慊。然容止不正。斯非聖儀。若直制先因則不允。常習乃遠尋去來。諸佛儀房近觀現在凈居天之法。法皆中過不如所見。即為結戒令學律行也。

內聖儀衣十二事　著內衣應踝上四寸。上下降一寸為高下也。下角互悉為參也。前腰間攝而下。悉如釿斧鋤頭故。或言釿頭。或言鋤頭也。腰已下或攝或縫。上下兩頭尖中央廣。名為多羅樹葉也。展上角長悉名為象鼻也。腰間槃屈揣之名麨揣也。於前近上細攝兩邊名細攝也。上兩邊攝來相就作鳥耳。名為鳥耳。如差帶撰下。名為生起也。一切生疏重之得著也。

具足如法無上眾過名周齊被衣四事　被上衣應高內衣二寸。異是名高下也。兩角互悉名參差也。無此三過周圓皆正名周齊也。好覆身二事。六群從佛受居士請。入時自看胸臆臂肘。居

【現代漢語翻譯】現代漢語譯本：有事（指某種情況發生）。並非僧人的過錯。僧人派遣的人在界內迎接（某人）到界外。沒有派遣而自己迎接，沒有犯戒。六群比丘既沒有被派遣，又沒有出界外，卻在界內自己迎接，所以被責備。這裡面的第五德，是指知道有和知道沒有，與其餘四悉檀相同。眾學法（一系列戒律）的制定，最初是因為沒有老師，沒有教誡。最初違犯威儀的緣故，所以先制定眾學法。因為細微的違犯很多，所以用『眾』來命名。這些戒律難以謹慎遵守，難以實行，保留它們應該循序漸進。如果不是身體力行，就不能沒有過失。所以勸導大家應當學習，允許他們內心懺悔。其餘四篇（指四種罪名）中，方便突吉羅（輕罪）的情況，需要向人懺悔。關於穿著內衣的十二件事和披四事衣的四件事：佛陀看到眾比丘都不如法地穿著，而世俗之人都是如此穿著，人們沒有譏諷，然而容貌舉止不正，這不是聖人的儀態。如果直接制定戒律，則不能令人信服。經常學習才能深入探究過去和未來。諸佛的儀容，近看現在凈居天（色界天）的法則，法則都超過了所見到的，於是制定戒律，讓大家學習律行。內聖儀衣的十二件事：穿著內衣應該在腳踝以上四寸。上下降低一寸，這是高低的標準。下角互相參照，這是參差的標準。前腰間收攏而向下，像釿斧或鋤頭的形狀，所以有人說是釿頭，或說是鋤頭。腰部以下或收攏或縫合，上下兩頭尖，中央寬，名為多羅樹葉。展開上角長，名為象鼻。腰間盤曲，揣度的名稱是麨揣。在前面靠近上方，細緻地收攏兩邊，名為細攝。上面兩邊收攏過來相就，作成鳥的耳朵，名為鳥耳。像差帶撰下，名為生起。一切生疏和厚重的都可以穿著。具足如法，沒有超過眾人的過失，名為周齊。披四事衣的四件事：披上衣應該高於內衣二寸。不同於這個標準，就稱為高下。兩角互相參照，名為參差。沒有這三種過失，周圓皆正，名為周齊。好好地覆蓋身體這兩件事。六群比丘從佛陀那裡接受了居士的邀請，進入時自己觀看胸臆臂肘，居

【English Translation】 English version: There is an event (referring to a certain situation occurring). It is not the fault of the monks. The person dispatched by the monks welcomes (someone) from within the boundary to outside the boundary. If there is no dispatch and one welcomes on their own, there is no offense. The Six Group Bhikkhus were neither dispatched, nor did they go outside the boundary, but welcomed on their own within the boundary, so they were blamed. The fifth virtue here refers to knowing what exists and knowing what does not exist, which is the same as the other four siddhantas (modes of teaching). The establishment of the 'Śikṣāpada' (rules for training), initially occurred because there were no teachers and no precepts. Because of the initial violations of deportment, the Śikṣāpada were established first. Because there were many subtle violations, it is named 'Śikṣāpada' (meaning 'many rules'). These precepts are difficult to observe cautiously and difficult to practice, so retaining them should be gradual. If one does not practice them personally, one cannot be without fault. Therefore, everyone should be encouraged to learn them, and they are allowed to repent in their hearts. Among the remaining four 'Pāṭimokṣa' (categories of offenses), in the case of 'prāyascittika' (minor offenses), one needs to confess to others. Regarding the twelve matters of wearing the inner garment and the four matters of wearing the 'saṃghāṭī' (outer robe): The Buddha saw that the monks were not wearing them properly, while the laity wore them in this way, and people did not criticize them, but their appearance and demeanor were not proper, and this was not the demeanor of a sage. If the precepts were directly established, they would not be convincing. Only through constant learning can one deeply explore the past and the future. The demeanor of the Buddhas, looking closely at the laws of the 'Śuddhāvāsa' (Pure Abodes) heavens in the present, the laws all exceed what is seen, so precepts are established to allow everyone to learn the 'vinaya' (monastic discipline). The twelve matters of the inner sacred garment: Wearing the inner garment should be four inches above the ankle. Lowering or raising it by one inch is the standard for height. The lower corners should refer to each other, which is the standard for unevenness. Gathering the front waist and going downwards, like the shape of a 'ciṇī' (adze) or hoe, so some say it is the head of the 'ciṇī', or the head of the hoe. Below the waist, either gathered or sewn, with the upper and lower ends pointed and the center wide, it is called the 'tāla' (palmyra) tree leaf. Spreading out the long upper corners is called the elephant's trunk. The name for coiling and measuring at the waist is 'caṭuka' (ball of flour). In front, close to the top, carefully gathering both sides is called 'sūkṣmasaṃgraha' (fine gathering). The upper two sides are gathered together to form bird's ears, called bird's ears. Like the 'pratyaya' (cause) belt hanging down, it is called 'utpāda' (arising). Everything unfamiliar and heavy can be worn. Being complete and lawful, without exceeding the faults of the assembly, is called 'paripūrṇa' (complete). The four matters of wearing the 'saṃghāṭī' (outer robe): Wearing the upper garment should be two inches higher than the inner garment. Differing from this standard is called height. The two corners should refer to each other, called unevenness. Without these three faults, being perfectly round and correct is called 'paripūrṇa' (complete). Covering the body well are these two matters. The Six Group Bhikkhus received an invitation from a layman from the Buddha, and when entering, they looked at their own chest, armpits, and elbows, and

士慊之。因制。善覆坐亦如是。凡言內謂內界。內界有三處。白衣界內眾。僧界。內因復廣制一切處。有慊悉不得。若心放逸。雖無嫌皆亦不得也。

善攝身二事　六群入家蹤𨅊不視逾。壞器物床如盲人。既制善入。又不善坐過亦同入譏。複製不聽。

不高視二事　六群從佛入城受請。長者婦女樓上觀之言。此是世尊。此是舍利弗等。如是六群。六群仰視言。此黑此白。此長此短。婦女恚言。我非汝婦。亦非私通。何以用相。六群答言。我自從佛。何豫汝事。而言六群因制。入時亦不得高視。坐亦如是。

不呵二事　六群比丘入時更相謂言。昨日飲食美好。次第等與床敷亦好。今日不好。居士恚言。沙門釋子不種不獲。但能啖食。出他眾過。因制呵。入坐亦如是也。

不高睿二事　六群高睿入坐。居士責言。如波羅門法。

蹲行坐二事　居士嫌六群蹲行。如截腳人。蹲坐波羅門法也。

覆頭二事　居士嫌六群覆頭。行坐如似伺捕也。

幞頭二事　居士嫌六群幞頭。行坐如王如大臣法也。

不隱人身二事　居士嫌六群肘隱人。行坐如王如大臣涉也。

不叉腰二事　居士嫌六群叉腰。行坐如王如大臣法。

不叉衣二事　居士嫌六群左右抄衣。行坐如王如大

【現代漢語翻譯】現代漢語譯本：士慊之（指比丘的行為令人不滿）。因此制定戒律。善於覆蓋坐具也是如此。凡是說到『內』，指的是『內界』（指僧團內部）。內界有三個地方：白衣界（指在家信徒的區域）內的僧眾、僧界（指僧團的區域）。因為內部的原因，進一步廣泛地制定在一切地方，有令人不滿的地方都不可以。如果心放逸，即使沒有令人不滿的地方也不可以。

善於攝護身行的兩件事：六群比丘進入居士家，眼睛跟蹤窺視，不看超過允許的範圍。損壞器物、床鋪，如同盲人一樣。既然已經制定了善於進入的戒律，又不善於坐，過失也和進入時一樣會受到譏嫌。因此再次制定戒律，不允許這樣做。

不高視的兩件事：六群比丘跟隨佛陀進入城市接受邀請。長者的婦女在樓上觀看，說：『這是世尊（Bhagavan，佛陀的尊稱），這是舍利弗（Sariputra，佛陀的十大弟子之一）等。』像這樣，六群比丘仰頭觀看，說：『這個黑，那個白，這個長，那個短。』婦女生氣地說：『我不是你們的妻子，也不是和你們私通，為什麼要用這種眼光看我？』六群比丘回答說：『我們自從佛陀出家，關你什麼事？』因為六群比丘的行為，因此制定戒律，進入時也不得高視，坐下時也是如此。

不呵責的兩件事：六群比丘進入居士家時，互相議論說：『昨天的飲食美好，按照次第平等地給予，床鋪也很好。今天的不好。』居士生氣地說：『沙門釋子（Sramana Sakyaputra，釋迦牟尼佛的弟子）不種地不收穫，只會吃東西，說別人的過失。』因此制定戒律，不允許呵責。進入和坐下時也是如此。

不高睿的兩件事：六群比丘高視進入和坐下。居士責備說：『如同婆羅門（Brahmin，古印度僧侶階層）的習俗。』

蹲行和蹲坐的兩件事：居士嫌棄六群比丘蹲著行走，如同截斷了腳的人。蹲著坐也是婆羅門的習俗。

覆頭的兩件事：居士嫌棄六群比丘用東西覆蓋頭部，行走和坐著如同伺機捕捉獵物一樣。

幞頭的兩件事：居士嫌棄六群比丘用頭巾包裹頭部，行走和坐著如同國王和大臣一樣。

不遮擋人身體的兩件事：居士嫌棄六群比丘用手肘遮擋別人，行走和坐著如同國王和大臣一樣。

不叉腰的兩件事：居士嫌棄六群比丘叉著腰，行走和坐著如同國王和大臣一樣。

不叉衣的兩件事：居士嫌棄六群比丘左右手抄著衣服，行走和坐著如同國王和大臣一樣。

【English Translation】 English version: The monks were displeasing. Therefore, rules were established. Being skilled in covering the seat is also the same. Whenever 『inner』 is mentioned, it refers to the 『inner realm』 (referring to the Sangha's interior). There are three places in the inner realm: the Sangha within the realm of laypeople (referring to the area of lay believers), and the Sangha realm (referring to the Sangha's area). Because of internal reasons, it was further widely established that in all places, anything displeasing is not allowed. If the mind is unrestrained, even if there is nothing displeasing, it is still not allowed.

Two matters of being skilled in guarding bodily conduct: The group of six monks entered the house of a layperson, their eyes following and peeking, not looking beyond what is permitted. Damaging utensils and beds is like being blind. Since the rule of being skilled in entering has already been established, being unskilled in sitting is also the same as the fault of being criticized when entering. Therefore, the rule is established again, not allowing this.

Two matters of not looking up: The group of six monks followed the Buddha into the city to receive an invitation. The elder's women watched from the upper floor, saying, 『This is the Bhagavan (Buddha's honorific title), this is Sariputra (one of the Buddha's ten great disciples), etc.』 Like this, the group of six monks looked up and said, 『This one is black, that one is white, this one is tall, that one is short.』 The women angrily said, 『I am not your wife, nor am I having an affair with you, why are you looking at me with such eyes?』 The group of six monks replied, 『We have renounced the world since following the Buddha, what does it have to do with you?』 Because of the conduct of the group of six monks, the rule was established that one must not look up when entering, and it is the same when sitting down.

Two matters of not criticizing: When the group of six monks entered the house of a layperson, they discussed among themselves, saying, 『Yesterday's food was delicious, given equally according to the order, and the beds were also good. Today's is not good.』 The layperson angrily said, 『The Sramana Sakyaputra (disciples of Sakyamuni Buddha) do not plant or harvest, they only eat and speak of others' faults.』 Therefore, the rule was established, not allowing criticism. It is the same when entering and sitting down.

Two matters of not looking too high: The group of six monks looked too high when entering and sitting down. The layperson rebuked, saying, 『Like the customs of the Brahmins (ancient Indian priestly class).』

Two matters of squatting and walking and squatting and sitting: The layperson disliked the group of six monks squatting and walking, like people with severed legs. Squatting and sitting is also a custom of the Brahmins.

Two matters of covering the head: The layperson disliked the group of six monks covering their heads, walking and sitting as if they were waiting to catch prey.

Two matters of wrapping the head: The layperson disliked the group of six monks wrapping their heads with turbans, walking and sitting like kings and ministers.

Two matters of not blocking people's bodies: The layperson disliked the group of six monks blocking others with their elbows, walking and sitting like kings and ministers.

Two matters of not putting hands on hips: The layperson disliked the group of six monks putting their hands on their hips, walking and sitting like kings and ministers.

Two matters of not folding clothes: The layperson disliked the group of six monks folding their clothes left and right, walking and sitting like kings and ministers.

臣法。

不遍抄二事　居士嫌六群遍抄衣。行坐猶如王大臣法也。

不覆左右肩二事　居士嫌六群行坐衣。覆右肩同舉左肩上。如王大臣法也。

不挑臂二事　居士嫌六群挑臂。行坐如種穀人也。

不搖肩二事　居士嫌六群搖肩。行坐如王大臣法。

不搖頭二事　居士嫌六群搖頭。行坐狀如鬼捉。

不搖身二事　居士嫌六群搖身。行坐狀似舞人也。

不攜手內　居士嫌六群攜手入內。如王大臣也。

不攜手坐內　居士嫌六群言。我請多僧。長老相近坐。六群言。何不廣敷坐處。令我等相近坐耶。

不蹺腳入　居士嫌六群蹺一腳。行入如王大臣。蹺音云蹺遍攝一腳耶。

不蹺腳坐內　居士坐少嫌六群蹺腳坐。如攜手中說也。

不累髀坐　居士嫌六群累髀。露形體耶。

不累腳坐　居士嫌六群累腳。如王大臣法。

不掌扶頰　有一居士。中門前獨坐床上坐。以手扶頰。愁憂不樂。六群乞食見已而效之。令其後為彼嫌責也。

一心受羹　六群從佛受居士請。持缽置前。四向高視。居士下食。六群不覺過。已問言。何以不與。居士答言。自看缽中。既看見已言。授與我缽來。居士責言。汝等面者心在何處。六群受食已又不一心受羹。

【現代漢語翻譯】現代漢語譯本臣法。

不遍抄二事：居士們嫌棄六群比丘像王公大臣一樣遍抄衣服。他們的行走坐臥都像王公大臣一樣。

不覆左右肩二事：居士們嫌棄六群比丘行走坐臥時的穿衣方式。袒露右肩，又像舉起左肩一樣，如同王公大臣的做派。

不挑臂二事：居士們嫌棄六群比丘挑起手臂。他們的行走坐臥像種田的人一樣。

不搖肩二事：居士們嫌棄六群比丘搖動肩膀。他們的行走坐臥如同王公大臣的做派。

不搖頭二事：居士們嫌棄六群比丘搖頭。他們的行走坐臥像被鬼抓住一樣。

不搖身二事：居士們嫌棄六群比丘搖動身體。他們的行走坐臥像跳舞的人一樣。

不攜手入內：居士們嫌棄六群比丘手牽著手進入室內，如同王公大臣一樣。

不攜手坐內：居士們嫌棄六群比丘說：『我請了很多僧人，長老們應該坐得近一些。』六群比丘說：『為什麼不鋪開寬敞的座位，讓我們能夠坐得近一些呢？』

不蹺腳入：居士們嫌棄六群比丘蹺著一隻腳行走進入室內，如同王公大臣一樣。蹺，讀音為『蹺』，意思是抬起一隻腳。

不蹺腳坐內：居士們因為座位少而嫌棄六群比丘蹺著腳坐，就像牽著手說的那樣。

不累髀坐：居士們嫌棄六群比丘疊著大腿坐，暴露形體。

不累腳坐：居士們嫌棄六群比丘疊著腳坐，如同王公大臣的做派。

不掌扶頰：有一位居士，在中門前獨自坐在床上，用手托著臉頰，愁眉不展。六群比丘乞食時看見了，就模仿他，導致後來被居士責備。

一心受羹：六群比丘接受佛陀的指示，接受居士的邀請。他們把缽放在前面，四處張望。居士放下食物，六群比丘沒有察覺已經滿了，還問：『為什麼不給我？』居士回答說：『看看你的缽里。』他們看見后說：『把缽給我。』居士責備說：『你們的臉在這裡，心在哪裡？』六群比丘接受食物后，又不用心接受羹湯。

【English Translation】 English version Practices to be Avoided.

Not Spreading Out Clothes Extensively (Two Instances): The laypeople disliked the Six Group monks for spreading out their robes extensively like kings and ministers. Their walking and sitting postures were also like those of kings and ministers.

Not Covering Both Shoulders (Two Instances): The laypeople disliked the Six Group monks' manner of wearing robes while walking and sitting. Exposing the right shoulder and raising the left shoulder was like the behavior of kings and ministers.

Not Raising Arms (Two Instances): The laypeople disliked the Six Group monks for raising their arms. Their walking and sitting postures were like those of farmers planting crops.

Not Shaking Shoulders (Two Instances): The laypeople disliked the Six Group monks for shaking their shoulders. Their walking and sitting postures were like those of kings and ministers.

Not Shaking Heads (Two Instances): The laypeople disliked the Six Group monks for shaking their heads. Their walking and sitting postures resembled those possessed by ghosts.

Not Swaying Bodies (Two Instances): The laypeople disliked the Six Group monks for swaying their bodies. Their walking and sitting postures resembled those of dancers.

Not Holding Hands Indoors: The laypeople disliked the Six Group monks for holding hands while entering indoors, like kings and ministers.

Not Holding Hands While Sitting Indoors: The laypeople disliked the Six Group monks saying, 'I have invited many monks; the elders should sit closer together.' The Six Group monks said, 'Why not spread out spacious seats so that we can sit closer together?'

Not Entering with One Leg Raised: The laypeople disliked the Six Group monks for entering with one leg raised, like kings and ministers. 'Qiao' (蹺) is pronounced 'qiao' and means raising one leg.

Not Sitting Indoors with One Leg Raised: The laypeople disliked the Six Group monks for sitting with one leg raised due to the limited seating, as mentioned in the context of holding hands.

Not Sitting with Thighs Stacked: The laypeople disliked the Six Group monks for sitting with their thighs stacked, exposing their bodies.

Not Sitting with Legs Stacked: The laypeople disliked the Six Group monks for sitting with their legs stacked, like the behavior of kings and ministers.

Not Supporting Cheeks with Palms: There was a layperson sitting alone on a bed in front of the middle gate, supporting his cheeks with his hands, looking worried and unhappy. The Six Group monks saw this while begging for food and imitated him, which later led to the layperson scolding them.

Not Receiving Soup Mindfully: The Six Group monks, following the Buddha's instructions, accepted an invitation from a layperson. They placed their bowls in front of them and looked around in all directions. The layperson put food down, and the Six Group monks did not realize it was full and asked, 'Why don't you give me any?' The layperson replied, 'Look in your bowl.' After they saw it, they said, 'Give me the bowl.' The layperson scolded them, 'Your faces are here, but where are your minds?' After receiving the food, the Six Group monks did not receive the soup mindfully either.

事如飯中。要心手俱受。不俱則犯。若草葉連腳手未至。而心已受無犯也。

不溢缽受飯食　六群過受。飯羹溢出。居士謙言。盡當更益。棄少許不滿。手捉不及無犯也。

尊羹飯食　六群以羹澆飯。而遍食羹澤。居士嫌之。故制令時食。

不偏刳食　六群以蘇落及羹澆飯。汁流入下。貪味故刳食如菩薩。居士嫌言。如波羅門食。

不構飯食　居士嫌六群構飯食。如小兒。謂以𨥌𥞩之求肉食也。

不大揣飯食　居士嫌六群大揣飯食。如似有人慾奪驅逐。

不把食　六群手把食。如田種人。謂把飯向口餐之。

不豫張口侍飯　有一比丘。食未至口便張待之。六群好戲。以塊著口中。

不含飯語　六群含飯語。羹飯流出。令比坐吐𠸺。

不嚙半食　六群嚙半。半已入口。半在手中也。

不吸食作聲　釋摩男舍飯佛及僧。諸比丘吸食作聲。有一比丘。先是伎兒。為欲譏笑。即便起舞。時諸比丘咸共大笑。羹飯食從鼻口中出。

不嚼食　六群嚼食。作唼唼聲。如似豬。

不味嚥食　六群並內飯兩頰。然後稍稍咽。如猿猴飲食法也。

不吐咶食　六群吐舌食如小兒。作是言。誰能同吞。令揣不壞。

不縮鼻食　六群縮鼻食。居士嫌之。

【現代漢語翻譯】現代漢語譯本：事如飯中，要心和手都一起接受。不一起接受就犯戒。如果草葉連在飯上，腳和手還沒到，但心裡已經接受了，就沒有犯戒。不要讓飯食溢出缽外接受飯食：六群比丘（指僧團中行為不檢點的六位比丘）接過來的飯和羹溢出缽外。居士謙虛地說：『應該全部都再添一些。』丟棄少許不滿缽，或者手拿不及，都沒有犯戒。尊重羹和飯食：六群比丘用羹澆飯，然後普遍地品嚐羹的滋味。居士對此感到不滿，所以制定了按時進食的規定。不要偏挖著吃：六群比丘用酥油和羹澆飯，汁液流到下面。因為貪圖美味，所以挖著吃，像菩薩一樣。居士嫌棄地說：『像婆羅門吃飯一樣。』不要堆積飯食：居士嫌棄六群比丘堆積飯食，像小孩子一樣。意思是像用食物來乞求肉食一樣。不要大口地揣飯食：居士嫌棄六群比丘大口地揣飯食，好像有人要搶奪驅趕一樣。不要用手抓飯吃：六群比丘用手抓飯吃，像田里耕種的人一樣。意思是把飯抓起來送到嘴裡吃。不要預先張開嘴等待飯食：有一位比丘，食物還沒到嘴邊就張開嘴等待。六群比丘喜歡戲弄，用飯塊塞到他嘴裡。不要含著飯說話：六群比丘含著飯說話，羹飯流出來，讓同座的比丘想吐。不要咬一半吃：六群比丘咬一半，一半已經入口，一半還在手裡。不要吸食作聲：釋摩男（Sakyamuni）供養佛和僧眾飯食，諸位比丘吸食作聲。有一位比丘，先前是藝人，爲了譏笑，就跳起舞來。當時諸位比丘都一起大笑，羹飯從鼻孔和口中噴出來。不要嚼食作聲：六群比丘嚼食，發出唼唼的聲音，像豬一樣。不要品嚐著慢慢嚥：六群比丘把飯放在兩頰，然後慢慢地嚥下去，像猿猴的飲食方式一樣。不要吐舌頭吃：六群比丘吐舌頭吃東西，像小孩子一樣。還說：『誰能像我一樣一口吞下，讓飯糰不散開？』不要縮著鼻子吃：六群比丘縮著鼻子吃東西。居士對此感到不滿。

【English Translation】 English version: Regarding matters such as eating, both the mind and hand must receive together. If they do not receive together, it is an offense. If grass or leaves are attached to the food, and the feet and hands have not yet reached it, but the mind has already accepted it, there is no offense. Do not receive food that overflows the bowl: The Six Group monks (referring to the six monks in the sangha with improper behavior) received rice and soup that overflowed the bowl. The layman humbly said, 'You should add more of everything.' Discarding a small amount that does not fill the bowl, or not being able to hold it in time, is not an offense. Respect soup and food: The Six Group monks poured soup over rice and then tasted the soup's flavor everywhere. The layman was dissatisfied with this, so he established the rule of eating at set times. Do not eat by digging out only one part: The Six Group monks poured ghee and soup over rice, and the juice flowed down. Because they were greedy for the delicious taste, they dug out and ate it like Bodhisattvas. The layman disliked it, saying, 'It's like Brahmins eating.' Do not pile up food: The layman disliked the Six Group monks piling up food like children. It means like using food to beg for meat. Do not stuff food in large mouthfuls: The layman disliked the Six Group monks stuffing food in large mouthfuls, as if someone wanted to snatch it away. Do not grab food with your hands: The Six Group monks grabbed food with their hands like farmers in the field. It means grabbing the rice and putting it in the mouth to eat. Do not open your mouth in advance to wait for food: There was a monk who opened his mouth to wait before the food reached his mouth. The Six Group monks liked to tease him and stuffed a lump of rice into his mouth. Do not speak with food in your mouth: The Six Group monks spoke with food in their mouths, and the soup and rice flowed out, making the monks sitting with them want to vomit. Do not bite off half and eat: The Six Group monks bit off half, half already in the mouth, half still in the hand. Do not make noise while slurping food: Sakyamuni offered food to the Buddha and the Sangha, and the monks slurped while eating. There was a monk who used to be a performer, and in order to ridicule, he started dancing. At that time, all the monks laughed together, and the soup and rice came out of their noses and mouths. Do not chew food noisily: The Six Group monks chewed food, making a smacking sound, like pigs. Do not taste and swallow slowly: The Six Group monks put rice in both cheeks and then swallowed it slowly, like the way monkeys eat. Do not stick out your tongue to eat: The Six Group monks stuck out their tongues to eat like children. They also said, 'Who can swallow it in one gulp like me, so that the rice ball doesn't break apart?' Do not eat with a wrinkled nose: The Six Group monks ate with a wrinkled nose. The layman was dissatisfied with this.

何不棄涕耶。

不舐手食　居士語六群言。盡當更益。何以舐手也。

不指𢪛缽食　居士語六群言。盡當更益。何故𢪛缽也。

不振手食　居士嫌六群食著手振令去。如王大臣。

不棄著手飯食　六群棄飯食。居士嫌言。沙門釋子不種不獲。但能食啖而復棄之。

不膩手捉飲器　六群膩手捉飲器。膩汁污飯食。凡坐心悶吐逆也。

不病不得自為索羹　六群不病。至他舍乞食。便自隨意索。貪餐無愧。

不飯覆羹更望得　六群飯覆羹而更索。居士嫌之語言。先食缽中飯覆者。

不呵想看比坐缽　六群言。我多汝少。汝多我少。

諦視缽食　有一比丘。食時余看。六群戲笑。以骨著中令驚。

次第啖食　六群多受不盡棄殘。居士嫌之。不𥞩而食云何賤棄也。

洗缽水有飯不問主人不應棄捨內　居士舍水精作地。諸比丘洗缽有殘食。寫著堂上。狀似如吐。居士嫌言。云何不棄之屏處及寫此堂上。若語檀越聽無罪也。

無病乘上不得為說法　波斯匿王乘駕向祇桓。六群在下為王說法。無上妙法宜共尊重。輕徹不恭敬。彼此獲罪自。此以下皆以不恭敬故不為說。

人不病在前行不隨後為說法　亦六群或在王后為說法。

人不病在道中行

【現代漢語翻譯】現代漢語譯本為何不停止哭泣呢？

不舔手取食——居士對六群比丘說，所有這些都應當改進。為何要舔手呢？

不指著缽取食——居士對六群比丘說，所有這些都應當改進。為何要指著缽呢？

不甩手取食——居士嫌棄六群比丘吃飯時食物粘在手上，就甩手去掉，如同國王大臣一般。

不丟棄粘在手上的飯食——六群比丘丟棄飯食。居士嫌棄他們說：『沙門（Śrāmaṇa）[修行者]釋子（Śākyaputra）[釋迦牟尼佛的弟子]不耕種也不收穫，卻只會吃，而且還丟棄食物。』

不以油膩的手拿取飲器——六群比丘用油膩的手拿取飲器，油膩的汁水污染了飯食。凡是這樣坐著，都會感到心悶想吐。

沒有生病不得自己去索要羹湯——六群比丘沒有生病，到別人家乞食，就隨意自己索要羹湯，貪吃而不知羞愧。

不把飯蓋在羹上還希望得到更多——六群比丘把飯蓋在羹上，還想得到更多。居士嫌棄他們說：『先把缽中的飯吃完，再蓋住。』

不要呵斥，想看就看同座比丘的缽——六群比丘說：『我多你少，你多我少。』

仔細觀察缽中的食物——有一位比丘吃飯時總是斜眼看別人的缽。六群比丘戲弄他，把骨頭放在他的缽中讓他驚嚇。

按順序吃——六群比丘接受很多食物卻吃不完，就丟棄剩餘的。居士嫌棄他們。不飢餓就吃，為何要這樣賤視食物呢？

洗缽水裡有飯粒，不問主人不應該倒掉——居士的住所用水晶做地面。諸位比丘洗缽後有殘餘的食物，倒在地上，看起來像嘔吐物。居士嫌棄他們說：『為何不倒在隱蔽的地方，或者倒在這個地上？如果告訴檀越（dānapati）[施主]並得到允許，就沒有罪過。』

沒有生病乘坐車上不得為人說法——波斯匿王（Prasenajit）[古印度拘薩羅國國王]乘車前往祇桓（Jetavana）[祇樹給孤獨園]。六群比丘在下面為國王說法。無上妙法應該共同尊重，輕慢是不恭敬的，彼此都會獲罪。從這以下都是因為不恭敬而不為說法。

人沒有生病在前面走，不應該在後面為人說法——也是六群比丘，或者在國王后面為人說法。

人沒有生病在道路中行走

【English Translation】 English version Why not stop weeping?

Not licking the hand to eat - The householder told the group of six monks that all of these should be improved. Why lick the hand?

Not pointing at the bowl to eat - The householder told the group of six monks that all of these should be improved. Why point at the bowl?

Not shaking the hand to eat - The householder disliked the group of six monks shaking their hands to remove food stuck to them while eating, like kings and ministers.

Not discarding food stuck to the hand - The group of six monks discarded food. The householder disliked them, saying, 'Śrāmaṇas [ascetics], disciples of Śākyaputra [Buddha's disciples], do not cultivate or harvest, yet they only eat and then discard food.'

Not holding the drinking vessel with greasy hands - The group of six monks held the drinking vessel with greasy hands, and the greasy juice stained the food. Sitting like this causes a feeling of stuffiness and nausea.

Without being sick, one should not ask for soup for oneself - The group of six monks, without being sick, went to others' homes to beg for food and freely asked for soup, being greedy and shameless.

Not covering the rice with soup and expecting to get more - The group of six monks covered the rice with soup and wanted more. The householder disliked them, saying, 'First finish the rice in the bowl before covering it.'

Do not scold, if you want to look, look at the bowl of the monk sitting next to you - The group of six monks said, 'I have more, you have less; you have more, I have less.'

Carefully observe the food in the bowl - There was a monk who always glanced at others' bowls while eating. The group of six monks teased him by putting bones in his bowl to startle him.

Eat in order - The group of six monks received a lot of food but couldn't finish it, so they discarded the leftovers. The householder disliked them. If you are not hungry, why despise the food like this?

If there are rice grains in the washing water, one should not discard it without asking the host - The householder's residence had crystal floors. After washing their bowls, the monks left leftover food on the floor, looking like vomit. The householder disliked them, saying, 'Why not discard it in a secluded place or on this floor? If you tell the dānapati [patron] and get permission, there is no fault.'

Without being sick, one should not preach while riding in a vehicle - King Prasenajit [King of Kosala in ancient India] was traveling to Jetavana [Jetavana Anathapindika's Monastery] in a vehicle. The group of six monks preached to the king from below. The supreme Dharma should be respected together; being disrespectful is not reverent, and both will incur faults. From here on, preaching is not done due to disrespect.

If a person is not sick and walking in front, one should not preach from behind - Also the group of six monks, or preaching behind the king.

If a person is not sick and walking on the road

自在外不為說法　六群自在道外行為王說法。

人坐自立不為說法　王持床自隨在上坐。六群比丘立為說法。

人無病臥自坐不為說法　王身肥大。小久坐便臥。六群坐為王說法。

不為覆頭人說法　王覆頭。六群為說法也。

不為裹頭人說法　王裹頭。六群為說法。

不為肘隱人說法　王肘隱人無病為說法。

不為叉腰人說法　王叉腰。六群為說法。

不為左右抄衣人說法　王左右抄衣。六群為說法。

不為遍抄衣人說法　王遍抄衣。六群為說法也。

不為以衣覆右肩同舉著左肩上人說法　王如此。六群為說法。

不爲著革屣人說法　王著革屣。六群為說法。

不爲著跛人說法　王著跛。六群為說法。

不為捉杖人蓋刀梢弓箭人說法　此波斯匿王從者。佛為王及大臣眾說法。六群別為捉杖等說法。是眾中有堪得道者。以眾作二。殷散不得。因制不聽。為是時人說法所因在分眾意。在於不敬故。不聽說法。

不草上大小便啼嚏　六群從種果人乞果不得。后竊污之令果臭爛。后自說之。居士所嫌。

不凈用水中大小便啼嚏　六群倩浣衣人。浣衣不得。后竊污其水。令所浣皆臭失色。后自說之。居士所嫌。佛具呵責。而未結戒時

。舍衛城中有一大池。旁人所用。六群往看便共污之。居士所嫌。爾及結戒。不得立大小便。因六群結戒也。

樹過人不得上　佛與眾僧受居士請。十七群次後守僧坊。六群次為迎食。常相增嫉。欲令斷食。日時已過。隱人不至。十七群饑上樹望見。至已責之。彼言。誰道。答言。我向上樹見。佛先聽上樹。因犯乃結戒也。

七滅法　自言滅法。六群比丘勸化。浴僧看客比丘。逼闇暮來浴。浴已而起錯著他衣。出外乃知。還來求覓。六群問之。彼以實答。遂誣其偷問言。汝自見罪不。答言。不見。便強為作不見儐。是客比丘后至舍衛具以白佛。佛言。從今聽自言滅諍法。要自言所犯。乃隨罪治之也。或其人強暴。或依勢力不自言罪。恐破僧滅法。自言乃治諍死息故。僧中種種事起。應以此滅。自言滅諍有十種非法十種如法。若比丘犯四重。自言不犯。僧問。汝自說犯。不即言不犯。而與自言滅。是名非法。餘四篇亦如是。有比丘。不犯五篇。僧中問之。自言我犯。便與自言滅。是名十種非法。又比丘犯五篇。自言犯。又不犯五篇。自言不犯。是名十如法。若重事應以白四羯磨。自言滅之。輕事無羯磨。彌多羅比丘尼以身謗陀驃。僧即用自言滅儐。彼尼若陀驃自言無罪。而對人言有。若言有罪而實清白。若

【現代漢語翻譯】現代漢語譯本舍衛城（Śrāvastī，古印度城市）中有一個大池塘，是周圍的人們使用的。六群比丘（指行為不端的比丘團體）前去觀看，然後一起弄髒了它，這讓在家的信徒們非常厭惡。因此佛陀制定戒律，禁止在池塘里大小便。這是因為六群比丘的緣故而制定的戒律。

禁止爬超過人高的樹：佛陀接受了在家信徒的邀請，和僧眾一起應供。十七群比丘（指一群比丘）輪流在僧房值守，六群比丘輪流負責迎接齋飯。他們經常互相嫉妒，想要讓對方斷食。到了吃飯的時間，負責送飯的人遲遲不來。十七群比丘飢餓難耐，爬到樹上眺望，看到送飯的人來了之後便責備他們。六群比丘回答說：『誰讓你們爬樹的？』十七群比丘回答說：『我們爬到樹上看到的。』佛陀之前允許比丘爬樹，因為這次事件才制定了禁止爬超過人高的樹的戒律。

七滅諍法（Satta Adhikaraṇa-samatha，七種平息爭端的規則）：有比丘自稱犯了滅法罪。六群比丘勸人佈施，讓負責浴室的比丘招待客人比丘。客人比丘在傍晚時分前來洗浴，洗完後起身，錯穿了別人的衣服。出去后才發現，又回來尋找自己的衣服。六群比丘問他怎麼回事，他如實回答。六群比丘於是誣陷他偷竊，問他說：『你承認自己有罪嗎？』客人比丘回答說：『我不承認。』六群比丘便強行為他做『不見罪』的表決。這位客人比丘後來到了舍衛城，把事情的經過詳細地告訴了佛陀。佛陀說：『從今以後，允許用『自言滅諍法』。』必須要自己承認所犯的罪行，然後才能根據罪行進行懲處。如果有人膽怯，或者依仗權勢而不承認自己的罪行，恐怕會破壞僧團，導致滅法。自己承認罪行才能平息爭端，停止爭鬥。僧團中發生各種事情，應該用這種方法來平息。『自言滅諍』有十種不如法的情況，也有十種如法的情況。如果比丘犯了四重罪（Pārājika，最重的罪），卻自稱沒有犯，僧團問他：『你自己說犯了罪，』他卻立即說沒有犯，卻仍然給他用『自言滅諍』，這叫做不如法。其餘四篇（指其他四種戒律分類）也是如此。有比丘沒有犯五篇罪，僧團中有人問他，他卻自稱犯了罪，然後給他用『自言滅諍』，這叫做十種不如法。又有比丘犯了五篇罪，自己承認犯了罪；又不犯五篇罪，自己承認沒有犯，這叫做十種如法。如果是重大的事情，應該用白四羯磨（ñatti-catuttha-kamma，一種正式的僧團決議程式）來處理，用『自言滅諍』來平息。如果是輕微的事情，則不需要羯磨。彌多羅比丘尼（Mitra Bhikkhunī）用身體誹謗陀驃（Dabba，一位比丘的名字），僧團就用『自言滅諍』來處理。那位比丘尼如果陀驃自稱無罪，卻對別人說他有罪；或者說他有罪，但實際上是清白的；或者

【English Translation】 English version In Śrāvastī (an ancient Indian city), there was a large pond used by the local people. The Group of Six monks (referring to a group of monks with misconduct) went to see it and then together dirtied it, which greatly disgusted the lay devotees. Therefore, the Buddha established a precept prohibiting urination and defecation in the pond. This precept was established because of the Group of Six monks.

Prohibition of climbing trees taller than a person: The Buddha accepted the invitation of a lay devotee and went to receive offerings with the Sangha. The Group of Seventeen monks (referring to a group of monks) took turns guarding the monastery, and the Group of Six monks took turns to welcome the meal. They often envied each other and wanted to make the other party go without food. When it was time for the meal, the person responsible for delivering the food was late. The Group of Seventeen monks were hungry and climbed a tree to look out. After seeing the person delivering the food arrive, they rebuked them. The Group of Six monks replied: 'Who told you to climb the tree?' The Group of Seventeen monks replied: 'We climbed the tree and saw you.' The Buddha had previously allowed monks to climb trees, and it was because of this incident that he established the precept prohibiting climbing trees taller than a person.

The Seven Ways of Settling Disputes (Satta Adhikaraṇa-samatha, the seven rules for settling disputes): There was a monk who claimed to have committed an offense deserving of expulsion. The Group of Six monks encouraged people to donate and asked the monk in charge of the bathhouse to entertain the guest monk. The guest monk came to bathe in the evening, and after bathing, he got up and mistakenly put on someone else's clothes. He realized it after going outside and came back to look for his clothes. The Group of Six monks asked him what was going on, and he told the truth. The Group of Six monks then falsely accused him of stealing and asked him: 'Do you admit that you are guilty?' The guest monk replied: 'I do not admit it.' The Group of Six monks then forcibly made a 'resolution of non-admission of guilt' for him. This guest monk later went to Śrāvastī and told the Buddha the details of what happened. The Buddha said: 'From now on, it is permissible to use the 'method of settling disputes by self-declaration'.' One must admit the offense committed before being punished according to the offense. If someone is timid or relies on power and does not admit their offense, it is feared that it will damage the Sangha and lead to the destruction of the Dharma. Admitting one's offense can quell disputes and stop fighting. When various things happen in the Sangha, this method should be used to settle them. There are ten improper situations for 'settling disputes by self-declaration', and there are also ten proper situations. If a monk commits one of the four major offenses (Pārājika, the most serious offense) but claims that he has not committed it, and the Sangha asks him: 'You yourself said that you committed the offense,' but he immediately says that he did not commit it, but he is still given 'settlement of disputes by self-declaration', this is called improper. The same applies to the other four sections (referring to the other four categories of precepts). If a monk has not committed any of the five offenses, but someone in the Sangha asks him, and he claims that he has committed the offense, and then he is given 'settlement of disputes by self-declaration', this is called ten improper situations. Also, if a monk has committed any of the five offenses and admits that he has committed the offense; and has not committed any of the five offenses and admits that he has not committed the offense, this is called ten proper situations. If it is a major matter, it should be handled with the ñatti-catuttha-kamma (a formal Sangha resolution procedure), and 'settlement of disputes by self-declaration' should be used to resolve it. If it is a minor matter, then no kamma is needed. The Bhikkhuni Mitra (Mitra Bhikkhunī) slandered Dabba (the name of a monk) with her body, and the Sangha used 'settlement of disputes by self-declaration' to handle it. If that Bhikkhuni, if Dabba claims to be innocent, but tells others that he is guilty; or says that he is guilty, but is actually innocent; or

有若無進退無事故。應用憶念而不用自言耳。若余比丘清白無罪。而無馳驃之對應以自言滅之。

第二現在滅諍法　六群聞先不見儐比丘。舍衛眾僧共事共住。后往到彼問其所由。諸比丘言。佛以自言滅諍法滅是事。六群違逆誹謗不受。言此事不滅惡滅。我等不現前故。佛種種因緣呵已。聽用現前滅諍法。僧中種種諍事起。以此滅之。現前諍有二種非法。有二種如法。二種非法者。有非法僧。約敕非法僧令折伏。與現前滅諍法。或約敕非法三人。二人一人亦如是。或非法三人約敕非法三人。二人一人僧亦如是。或非法二人。約敕非法二人。一人三人僧亦如是。或非法一人。約敕非法一人。二人三人僧亦如是。為一不如法僧。約敕如僧令折伏。與現前滅諍。或約敕三人。二人一人亦如是。余如上說。是名二非法。有如法僧。約敕如法僧。為一如法僧約敕不如法僧為二。三人二人一人多少展轉相敕亦如上。是名二如法現前比丘有三。現前有事人舉事。人現前。比尼現前。此中直約敕無羯磨耶。

第三憶念法　陀驃比丘為彌多羅尼無根謗。雖已決斷而所譏說不息。陀驃告眾。眾白佛。佛言。從今聽憶念比丘。種種事。從今應用此滅。憶念比尼有三非法三如法也。三非法者。若比丘犯無殘。自言有殘。應與滅儐。

【現代漢語翻譯】現代漢語譯本：如果（當事人）沒有進退，沒有事故，可以使用憶念（法）而不用自言（法）。如果其他比丘清白無罪，卻沒有馳驃（指輕率行動）的對應，而用自言（法）來平息爭端。

第二，現在滅諍法。六群比丘聽說先前的儐比丘（指受供養的比丘）不在場。舍衛城的僧眾共同處理事務，共同居住。後來（六群比丘）去到那裡，詢問事情的緣由。諸位比丘說：『佛陀用自言滅諍法平息了這件事。』六群比丘違逆、誹謗，不接受，說：『這件事不能用惡法平息，因為我們沒有在場。』佛陀用種種因緣呵斥了他們，允許使用現前滅諍法。僧團中發生了各種爭端，就用這種方法來平息。現前諍有兩種非法的情況，有兩種如法的情況。兩種非法的情況是：有非法的僧團，約束非法的僧團，令其折伏，並使用現前滅諍法。或者約束非法的三人、二人、一人，也是如此。或者非法的三人約束非法的三人、二人、一人、僧團，也是如此。或者非法的二人約束非法的二人、一人、三人、僧團，也是如此。或者非法的一人約束非法的一人、二人、三人、僧團，也是如此。為一個不如法的僧團，約束如法的僧團，令其折伏，並使用現前滅諍（法）。或者約束三人、二人、一人，也是如此。其餘如上所說。這叫做兩種非法的情況。有如法的僧團，約束如法的僧團。為一個如法的僧團約束不如法的僧團，為兩種情況。三人、二人、一人，多少展轉相敕也是如上所說。這叫做兩種如法的情況。現前比丘有三種情況：現前有事，有人舉事，人現前，比尼（戒律）現前。這裡只是約束，沒有羯磨（僧團的正式決議）。

第三，憶念法。陀驃（Dabba，人名）比丘被彌多羅尼（Mittānī，人名）無根誹謗。雖然已經決斷，但所受到的譏諷議論沒有停止。陀驃（Dabba）告訴僧眾。僧眾稟告佛陀。佛陀說：『從今以後允許憶念比丘。』種種事情，從今以後應用這種方法來平息。憶念比尼（憶念戒律）有三種非法的情況，三種如法的情況。三種非法的情況是：如果比丘犯了無殘（指沒有犯重罪），卻自稱有殘（指犯了重罪），應該給予滅儐（指驅逐出僧團）。

【English Translation】 English version: If there is no wavering or incident, one can use the 'Recollection' (憶念, Yi Nian) method instead of the 'Self-Declaration' (自言, Zi Yan) method. If other Bhikkhus (比丘, Biqiu, monks) are innocent and without fault, but there is no hasty response, and the 'Self-Declaration' method is used to quell the dispute.

Secondly, the 'Present-Moment Quelling of Disputes' (現在滅諍法, Xian Zai Mie Zheng Fa) method. The Six Group Bhikkhus (六群比丘, Liu Qun Biqiu) heard that the previous 'honored Bhikkhu' (儐比丘, Bin Biqiu, referring to the Bhikkhu who receives offerings) was not present. The Sangha (僧, Seng, monastic community) of Sravasti (舍衛城, She Wei Cheng) jointly handled affairs and resided together. Later, they went there and inquired about the reason. The Bhikkhus said, 'The Buddha (佛, Fo) used the 'Self-Declaration Quelling of Disputes' method to quell this matter.' The Six Group Bhikkhus opposed, slandered, and did not accept it, saying, 'This matter cannot be quelled by evil means because we were not present.' The Buddha scolded them for various reasons and allowed the use of the 'Present-Moment Quelling of Disputes' method. Various disputes arose in the Sangha, and this method was used to quell them. There are two types of unlawful situations in the 'Present-Moment Dispute', and two types of lawful situations. The two unlawful situations are: there is an unlawful Sangha, restraining the unlawful Sangha, causing them to be subdued, and using the 'Present-Moment Quelling of Disputes' method. Or restraining the unlawful three, two, or one, and so on. Or the unlawful three restrain the unlawful three, two, one, or Sangha, and so on. Or the unlawful two restrain the unlawful two, one, three, or Sangha, and so on. Or the unlawful one restrains the unlawful one, two, three, or Sangha, and so on. For an unlawful Sangha, restraining the lawful Sangha, causing them to be subdued, and using the 'Present-Moment Quelling of Disputes' method. Or restraining three, two, or one, and so on. The rest is as described above. This is called two unlawful situations. There is a lawful Sangha, restraining the lawful Sangha. For a lawful Sangha restraining an unlawful Sangha, there are two situations. Three, two, or one, and so on, mutually restraining each other as described above. This is called two lawful situations. There are three situations for the present Bhikkhus: there is a present matter, someone raises the matter, the person is present, and the Vinaya (比尼, Bi Ni, monastic rules) is present. Here, there is only restraint, without Karma (羯磨, Jie Mo, formal act of the Sangha).

Thirdly, the 'Recollection' method. Dabba (陀驃, Tuo Biao) Bhikkhu was groundlessly slandered by Mittānī (彌多羅尼, Mi Duo Luo Ni). Although it had been decided, the ridicule and criticism did not stop. Dabba (陀驃, Tuo Biao) told the Sangha. The Sangha reported to the Buddha. The Buddha said, 'From now on, allow the 'Recollection' of the Bhikkhu.' For various matters, from now on, this method should be used to quell them. The 'Recollection Vinaya' (憶念比尼, Yi Nian Bi Ni) has three unlawful situations and three lawful situations. The three unlawful situations are: if a Bhikkhu has committed no residual offense (無殘, Wu Can, meaning not a serious offense), but claims to have a residual offense (有殘, You Can, meaning a serious offense), he should be given 'expulsion' (滅儐, Mie Bin, meaning expulsion from the Sangha).

若與憶念。是名非法。又如施越。狂時作惡。狂差不作。應與不癡比尼。若與憶念。是亦二非法。又如呵多比丘。先自言有罪。應與實覓而與憶念。是亦非法。如馳驃與憶念。是名如法。又有比丘。犯罪已如法悔過。而譏說不息。與其憶念。亦名如法。又如比丘未作是惡。將決當犯。於今無犯。而共譏說。以致諍亂。與其憶念。亦名如法。得憶念。比尼行法者。余比丘不應復出其罪過。不應憶念。不應乞聽。亦不應受。余比丘乞聽得突。若受他乞聽亦突。若彼不便出其罪過。若今憶念比丘犯皆墮。凡無罪而被譏說者。皆應白僧。求憶念羯磨。僧白四羯磨。與憶念法。法者令自思念有罪無罪。一切比丘不得論說也。憶念及不癡二事守護無罪。比丘為遮外謗也。複次或有比丘。犯罪不憶。或自隱覆。詐忘不憶。眾欲治罪。求憶念法。眾亦白四羯磨。與憶念法。聽其自限思省所犯。自憶罪時如法制之也。

第四不癡法　施越比丘先狂癡作惡。后得本心不復更犯。僧及比丘說其本過。彼心憂愧。以此白佛。佛言。從今聽不癡比丘。種種諍起以滅之。與不癡比尼。有如法不如法。若彼自言。憶本所作而與不癡。是名非法。若言不憶而與不癡。是名如法。如施越等。僧與白四羯磨得不癡比尼。行法者。余比丘不應復出其罪過

【現代漢語翻譯】現代漢語譯本：如果（僧團）給予憶念（Yinian，一種僧團的決議，允許比丘回憶並懺悔過去的錯誤）時，比丘還記得所犯的戒律，這就是不如法的。又比如施越（Shiyue，人名）比丘，在發狂時做了惡事，後來狂病好了，不再做惡。應該給予他『不癡比尼』（Buchi Bini，一種僧團的決議，證明比丘在犯錯時神志不清）。如果（僧團）在他還記得的情況下給予憶念，這也是兩種不如法的情況。又比如呵多（He duo，人名）比丘，先自己說有罪，應該通過真實的調查后再給予憶念，否則也是不如法的。如果像馳驃（Chi biao，人名）那樣的情況給予憶念，就是如法的。還有比丘，犯了罪已經如法懺悔，但其他人還在譏諷議論不停，給予他憶念，也算是如法的。又比如有比丘還沒做惡，但打算要犯，現在還沒犯，但大家就開始譏諷議論，以至於引起爭端，給予他憶念，也算是如法的。得到憶念后，執行此法的比丘，其他比丘不應該再提起他的罪過，不應該再憶念，不應該請求聽聞（他的罪過），也不應該接受（關於他的罪過的說法）。其他比丘如果請求聽聞他的罪過就犯突吉羅（Dutujiluo，一種輕罪），如果接受他人請求聽聞也犯突吉羅。如果他不方便說出他的罪過，如果現在憶念比丘所犯的罪都犯墮罪（Duozui，一種較重的罪）。凡是沒有罪而被譏諷議論的人，都應該稟告僧團，請求憶念羯磨（Yinian Jiemo，一種僧團的儀式）。僧團通過白四羯磨（Bai si Jiemo，一種僧團的正式決議程式），給予憶念法。此法的目的是讓比丘自己思念自己有罪還是無罪，一切比丘都不得議論。憶念和不癡這兩件事可以守護無罪的比丘，是爲了遮止外面的誹謗。再次，或者有比丘，犯了罪不記得，或者自己隱瞞，假裝忘記不記得，僧團想要懲治他，就請求憶念法。僧團也通過白四羯磨，給予憶念法，允許他自己限定時間，反省所犯的罪。自己回憶起罪的時候，就如法地制裁他。第四不癡法：施越比丘先前發狂癡癲時做了惡事，後來恢復了本性，不再犯同樣的錯誤。僧團和比丘們議論他以前的過錯，他內心憂愁慚愧，因此稟告佛陀。佛陀說：『從今以後，允許用不癡比尼來平息各種爭端。』給予不癡比尼，有如法和不如法兩種情況。如果他自己說記得以前所做的事，還給予不癡比尼，這就是不如法的。如果他說不記得，而給予不癡比尼，這就是如法的。像施越這樣的情況，僧團通過白四羯磨，給予不癡比尼，執行此法的比丘，其他比丘不應該再提起他的罪過。

【English Translation】 English version: If (the Sangha) grants Yinian (憶念, a Sangha resolution allowing a Bhikkhu to recall and confess past mistakes) when the Bhikkhu still remembers the precepts he violated, this is unlawful. Furthermore, consider Bhikkhu Shiyue (施越, a personal name), who committed evil deeds while insane, but later recovered and no longer commits evil. He should be granted 'Buchi Bini' (不癡比尼, a Sangha resolution certifying that a Bhikkhu was not in his right mind when committing the offense). If (the Sangha) grants Yinian when he still remembers, these are two unlawful situations. Also, consider Bhikkhu He duo (呵多, a personal name), who first admits his guilt; Yinian should be granted after a genuine investigation, otherwise it is also unlawful. If Yinian is granted in a situation like Chi biao's (馳驃, a personal name), it is lawful. Furthermore, if a Bhikkhu has committed an offense and repented lawfully, but others continue to mock and criticize him, granting him Yinian is also considered lawful. Also, if a Bhikkhu has not yet committed evil but intends to, and has not yet committed it, but everyone starts mocking and criticizing him, leading to disputes, granting him Yinian is also considered lawful. After receiving Yinian, the Bhikkhu who implements this Dharma, other Bhikkhus should no longer bring up his past offenses, should no longer recall them, should not request to hear (about his offenses), nor should they accept (statements about his offenses). If other Bhikkhus request to hear about his offenses, they commit Dukkhata (突吉羅, a minor offense); if they accept others' requests to hear, they also commit Dukkhata. If it is inconvenient for him to speak of his offenses, if the Bhikkhu now remembers the offenses he committed, he commits Parajika (Duozui, a serious offense). All those who are innocent but are mocked and criticized should report to the Sangha and request Yinian Karma (憶念羯磨, a Sangha ritual). The Sangha, through Bai si Jiemo (白四羯磨, a formal Sangha resolution procedure), grants the Yinian Dharma. The purpose of this Dharma is to allow the Bhikkhu to contemplate whether he is guilty or innocent; all Bhikkhus must not discuss it. Yinian and Buchi, these two matters can protect innocent Bhikkhus, in order to prevent external slander. Furthermore, there may be Bhikkhus who do not remember their offenses, or conceal them, pretending to forget and not remember; if the Sangha wants to punish them, they request the Yinian Dharma. The Sangha also, through Bai si Jiemo, grants the Yinian Dharma, allowing him to limit the time himself, reflecting on the offenses he committed. When he recalls his offenses, he should be punished lawfully. Fourth, the Buchi Dharma (不癡法): Bhikkhu Shiyue previously committed evil deeds when he was insane and demented, but later recovered his original nature and no longer commits the same mistakes. The Sangha and the Bhikkhus discussed his past faults, and he felt sorrow and shame in his heart, so he reported this to the Buddha. The Buddha said: 'From now on, allow the use of Buchi Bini to quell various disputes.' Granting Buchi Bini has two situations: lawful and unlawful. If he himself says he remembers what he did before, and Buchi Bini is still granted, this is unlawful. If he says he does not remember, and Buchi Bini is granted, this is lawful. In situations like Shiyue's, the Sangha, through Bai si Jiemo, grants Buchi Bini; the Bhikkhu who implements this Dharma, other Bhikkhus should no longer bring up his past offenses.

。乞聽時如憶念中說也。

第五實覓　呵多比丘無慚無愧。惡欲有見聞疑罪。先自言作。後言不作。佛言聽用實覓滅諍法。種種諍事起以此滅之。實覓比尼有五非法五如法。五非法者。比丘犯四重。先言不犯。後言犯。應與滅儐而與實覓。是名非法又犯餘四篇。先言不犯。後言犯。應與隨罪治之而與實覓。是亦非法。五如法者。比丘犯五篇罪。先言犯。後言不犯。僧與實覓比尼。是名如法。僧與白四羯磨。令如實思惟。自覓罪相故名實覓。是比丘不應與他受大戒。不得受他依止。不應畜新舊二沙彌。不得教化比丘尼。僧若羯磨。僧若羯磨令教化尼亦不應受。僧所與作實覓比尼。罪更不應犯。若似是罪及過。是罪亦不應作。不應呵。僧羯磨亦不應呵作。羯磨及呵作羯磨人不應。從地差聽。不應遮說戒及說戒自恣。不應出無罪。比丘過罪不應共諍。應調伏心行。隨順比丘僧意。若不一切如是法行者。盡受不得離是羯磨法。複次若實犯罪。犯罪事分明。眾問。自見罪不。答言。不見。應與是人不見儐。後言見時乃隨事治之。若自言犯罪。而距掉不悔。應與不作儐。以其不作悔過故。因以為名。后求悔時隨罪聽悔。上三人與作羯磨已眾不共住。若不首不悔。終身不為舍羯磨事也。

第六多覓法　俱舍彌比丘斗諍相

【現代漢語翻譯】現代漢語譯本：請允許我像憶念中那樣說。

第五，實覓（Tassamapāpiyyasikā，尋求真實）呵多（Kosambi）的比丘們無慚無愧，懷有邪惡的慾望，對見聞之事心存疑惑。他們先說自己做了某事，後來又說沒做。佛陀說，應該使用實覓滅諍法（Tassamapāpiyyasikā-vinaya）來平息爭端。各種爭端發生時，可以用此法來解決。實覓比尼（Tassamapāpiyyasikā-vinaya）有五種非法情況和五種如法情況。五種非法情況是：比丘犯了四重罪（Pārājika），先說沒犯，後來說犯了，應該給予滅擯（Tajjaniya-kamma），卻給予實覓，這被稱為非法。又或者，犯了其餘四篇罪（Sanghādisesa, Thullaccaya, Pācittiya, Pāṭidesanīya），先說沒犯，後來說犯了，應該根據罪行進行懲處，卻給予實覓，這也是非法。五種如法情況是：比丘犯了五篇罪，先說犯了，後來說沒犯，僧團給予實覓比尼，這被稱為如法。僧團通過白四羯磨（Ñatticatutthakamma）令其如實思惟，自己尋求罪相，因此名為實覓。這樣的比丘不應被允許授予他人大戒（Upasampadā），不得接受他人的依止（Nissaya），不應蓄養新舊兩個沙彌（Sāmaṇera），不得教化比丘尼（Bhikkhunī）。如果僧團通過羯磨（Kamma）令其教化比丘尼，也不應接受。僧團所給予的實覓比尼，罪行不應再犯。如果類似這樣的罪行或過失，也不應做。不應呵斥僧團的羯磨，也不應呵斥做羯磨的人。不應從地上差別聽法，不應阻止說戒（Pāṭimokkha）以及說戒自恣（Pavāraṇā）。不應驅逐無罪的比丘，不應共同爭論比丘的過失。應該調伏心行，隨順比丘僧團的意願。如果不完全按照這些法行事，就不能解除這個羯磨法。再次，如果確實犯了罪，犯罪的事實很清楚，大眾問他，自己是否看到罪行，回答說，沒看到。應該給予這個人不見擯（Ditthivinaya-kamma）。之後如果說看到了，就根據事實進行懲處。如果自己說犯了罪，卻拒絕悔改，應該給予不作擯（Appatiravana-kamma），因為他不作悔過。因此以此為名。之後如果請求悔改，就根據罪行允許悔改。以上三種人被給予羯磨后，大眾不與他們同住。如果不認錯不悔改，終身不為他們解除羯磨。

第六，多覓法（Tassapāpiyyasikā，尋求更多）俱舍彌（Kosambi）的比丘們互相爭鬥。 English version: Please allow me to speak as I remember.

Fifth, Tassamapāpiyyasikā (Seeking the Truth) The Bhikkhus of Kosambi were shameless and without conscience, harboring evil desires and doubting what they saw and heard. They would first say they had done something, and then later say they had not. The Buddha said that the Tassamapāpiyyasikā-vinaya (procedure for settling disputes by seeking the truth) should be used to resolve disputes. When various disputes arise, this method can be used to resolve them. The Tassamapāpiyyasikā-vinaya has five unlawful situations and five lawful situations. The five unlawful situations are: if a Bhikkhu commits one of the four Pārājika (defeats), first says he did not commit it, and then says he did, he should be given Tajjaniya-kamma (censure), but instead is given Tassamapāpiyyasikā, this is called unlawful. Or, if he commits one of the remaining four sections of offenses (Sanghādisesa, Thullaccaya, Pācittiya, Pāṭidesanīya), first says he did not commit it, and then says he did, he should be punished according to the offense, but instead is given Tassamapāpiyyasikā, this is also unlawful. The five lawful situations are: if a Bhikkhu commits one of the five sections of offenses, first says he committed it, and then says he did not, the Sangha gives him Tassamapāpiyyasikā-vinaya, this is called lawful. The Sangha, through Ñatticatutthakamma (motion followed by three announcements), causes him to think truthfully, to seek out the characteristics of his own offense, hence it is called Tassamapāpiyyasikā. Such a Bhikkhu should not be allowed to grant Upasampadā (higher ordination) to others, should not accept Nissaya (dependence) from others, should not keep new or old Sāmaṇera (novices), and should not teach Bhikkhunī (nuns). If the Sangha, through Kamma (act), orders him to teach Bhikkhunī, he should not accept. The Tassamapāpiyyasikā-vinaya given by the Sangha, the offense should not be committed again. If similar offenses or faults occur, they should not be committed either. One should not criticize the Sangha's Kamma, nor should one criticize the person performing the Kamma. One should not listen to the Dharma with discrimination from the ground, and should not prevent the recitation of the Pāṭimokkha (code of monastic discipline) and the Pavāraṇā (invitation). One should not expel innocent Bhikkhus, and should not argue about the faults of Bhikkhus. One should subdue one's mind and conduct, and follow the wishes of the Bhikkhu Sangha. If one does not act completely according to these rules, one cannot be released from this Kamma. Again, if one has indeed committed an offense, and the fact of the offense is clear, and the assembly asks him if he sees the offense himself, and he answers that he does not see it, this person should be given Ditthivinaya-kamma (procedure for dealing with one who does not see the offense). Later, if he says he sees it, he will be punished according to the facts. If one says he has committed an offense, but refuses to repent, he should be given Appatiravana-kamma (procedure for dealing with one who does not confess), because he does not repent. Therefore, it is named after this. Later, if he asks to repent, he will be allowed to repent according to the offense. After the above three people have been given Kamma, the assembly does not live with them. If they do not admit their mistakes and do not repent, the Kamma will not be lifted for them for the rest of their lives.

Sixth, Tassapāpiyyasikā (Seeking More) The Bhikkhus of Kosambi were fighting with each other.

【English Translation】 Please allow me to speak as I remember.

Fifth, 'Tassamapāpiyyasikā' (Seeking the Truth) The Bhikkhus of 'Kosambi' were shameless and without conscience, harboring evil desires and doubting what they saw and heard. They would first say they had done something, and then later say they had not. The Buddha said that the 'Tassamapāpiyyasikā-vinaya' (procedure for settling disputes by seeking the truth) should be used to resolve disputes. When various disputes arise, this method can be used to resolve them. The 'Tassamapāpiyyasikā-vinaya' has five unlawful situations and five lawful situations. The five unlawful situations are: if a Bhikkhu commits one of the four 'Pārājika' (defeats), first says he did not commit it, and then says he did, he should be given 'Tajjaniya-kamma' (censure), but instead is given 'Tassamapāpiyyasikā', this is called unlawful. Or, if he commits one of the remaining four sections of offenses ('Sanghādisesa', 'Thullaccaya', 'Pācittiya', 'Pāṭidesanīya'), first says he did not commit it, and then says he did, he should be punished according to the offense, but instead is given 'Tassamapāpiyyasikā', this is also unlawful. The five lawful situations are: if a Bhikkhu commits one of the five sections of offenses, first says he committed it, and then says he did not, the 'Sangha' gives him 'Tassamapāpiyyasikā-vinaya', this is called lawful. The 'Sangha', through 'Ñatticatutthakamma' (motion followed by three announcements), causes him to think truthfully, to seek out the characteristics of his own offense, hence it is called 'Tassamapāpiyyasikā'. Such a Bhikkhu should not be allowed to grant 'Upasampadā' (higher ordination) to others, should not accept 'Nissaya' (dependence) from others, should not keep new or old 'Sāmaṇera' (novices), and should not teach 'Bhikkhunī' (nuns). If the 'Sangha', through 'Kamma' (act), orders him to teach 'Bhikkhunī', he should not accept. The 'Tassamapāpiyyasikā-vinaya' given by the 'Sangha', the offense should not be committed again. If similar offenses or faults occur, they should not be committed either. One should not criticize the 'Sangha's' 'Kamma', nor should one criticize the person performing the 'Kamma'. One should not listen to the 'Dharma' with discrimination from the ground, and should not prevent the recitation of the 'Pāṭimokkha' (code of monastic discipline) and the 'Pavāraṇā' (invitation). One should not expel innocent Bhikkhus, and should not argue about the faults of Bhikkhus. One should subdue one's mind and conduct, and follow the wishes of the Bhikkhu 'Sangha'. If one does not act completely according to these rules, one cannot be released from this 'Kamma'. Again, if one has indeed committed an offense, and the fact of the offense is clear, and the assembly asks him if he sees the offense himself, and he answers that he does not see it, this person should be given 'Ditthivinaya-kamma' (procedure for dealing with one who does not see the offense). Later, if he says he sees it, he will be punished according to the facts. If one says he has committed an offense, but refuses to repent, he should be given 'Appatiravana-kamma' (procedure for dealing with one who does not confess), because he does not repent. Therefore, it is named after this. Later, if he asks to repent, he will be allowed to repent according to the offense. After the above three people have been given 'Kamma', the assembly does not live with them. If they do not admit their mistakes and do not repent, the 'Kamma' will not be lifted for them for the rest of their lives.

Sixth, 'Tassapāpiyyasikā' (Seeking More) The Bhikkhus of 'Kosambi' were fighting with each other.

言。已作是念。若舍利弗作斷事主者。我等當得決了。佛聞是已。聽闥利吒。比丘作斷事主。受是斷事法。如法如比尼。如佛教。現前除滅。闥利吒有三種。有身善口不善。有口善身不善。有身口善。若闥利吒自身不往。舉事人有事人所。而遣使。至彼說好惡所。宜彼此勝負。是名身善口不善。自往至彼而無所言說。是名口善身不善。身既不往口亦無言。是名身口善。凡作闥利吒應如法行。不應與舉事人。有事人同道行亦不得別。與一人同道行不應共期。若先少多因緣與其應滅是期。期者某時其處也。闥利吒應受斷。而法如法。現前除滅。用一比尼法。所謂現前比尼。現前有二種。人現前。比尼現前。人現前者。助舉事人共集一處。比尼現者。如法如比尼如佛教斷是事。是名比尼現前。闥利吒不能如法斷。應舍付僧。僧應受是事。如法斷。用一現前比尼。現前比尼者僧現前。人現前。比尼現前。僧現前者。是中可中用共作羯磨。比丘共同心和合一處。可受欲者持欲來。現前比丘能遮者不遮。是名僧現前。餘二現前如上說。若僧不能如法斷是事者。應僧中立二人成就五德者。白二羯磨使作鳥回鳩羅。如法斷之。一現前比尼。三種現如上說。若鳥回鳩羅是上坐諸比丘應取欲已遠去。若若是下坐應取欲已自遠。是鳥回鳩羅不

【現代漢語翻譯】現代漢語譯本：

（經文說）已經有了這樣的想法，如果舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）作為斷事的主持者，我們就能得到決斷。佛陀聽聞后，允許闥利吒（Tālitā，人名）比丘作為斷事的主持者，接受這種斷事的方法，如法、如律、如佛陀的教導，在現前除滅（爭議）。

闥利吒有三種情況：有的是身體行為善良但口語表達不善，有的是口語表達善良但身體行為不善，有的是身體行為和口語表達都善良。如果闥利吒自身不親自前往，而是讓舉事人（原告）或有事人（被告）派遣使者，到那裡說好說壞，以求彼此勝負，這叫做身體行為善良但口語表達不善。親自前往那裡卻什麼也不說，這叫做口語表達善良但身體行為不善。身體既不前往，口裡也沒有言語，這叫做身體行為和口語表達都善良。凡是作為闥利吒，應該如法行事，不應該與舉事人、有事人一同行走，也不可以單獨與一人同行，不應該共同約定。如果先前有或多或少的因緣，應該與他們約定消除這些因緣，這個約定是指在某個時間、某個地點。

闥利吒應該接受裁決，依法如律，在現前除滅（爭議），使用一種毗尼法（Vinaya，戒律），即所謂的現前毗尼（Adhikaraṇa-śamatha，止諍法）。現前有兩種：人現前、毗尼現前。人現前是指，幫助舉事人共同聚集在一處。毗尼現前是指，如法、如律、如佛陀的教導來裁斷此事，這叫做毗尼現前。如果闥利吒不能如法裁斷，應該交付給僧團（Saṃgha，佛教僧侶團體）。僧團應該接受此事，如法裁斷，使用一種現前毗尼。現前毗尼是指僧現前、人現前、毗尼現前。僧現前是指，在此之中可以允許使用共同羯磨（Karma，業，此處指僧團的共同決議）。比丘們同心和合在一處，可以接受想要表達意願的人前來表達意願，現前的比丘能夠阻止的也不阻止，這叫做僧現前。其餘兩種現前如上面所說。如果僧團不能如法裁斷此事，應該在僧團中選立兩位成就五德的人，通過白二羯磨（一種僧團表決程式）讓他們作為鳥回鳩羅（Ubbāhika，調解人），如法裁斷此事。一種現前毗尼，三種現前如上面所說。如果鳥回鳩羅是上座（長老）比丘，應該收取意願后遠離；如果是下座（年輕）比丘，應該收取意願后自己遠離。這個鳥回鳩羅不（能...）

【English Translation】 English version:

(The text says) Having already had this thought, if Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) were to be the one in charge of settling the dispute, we would be able to reach a resolution. Having heard this, the Buddha permitted the Bhikṣu Tālitā (personal name) to be in charge of settling the dispute, to accept this method of settling disputes, according to the Dharma, according to the Vinaya, according to the Buddha's teachings, to extinguish (the dispute) in the present.

There are three kinds of Tālitā: some are good in body but not good in speech, some are good in speech but not good in body, and some are good in both body and speech. If the Tālitā himself does not go, but has the accuser (plaintiff) or the accused (defendant) send a messenger to speak well or ill in order to seek victory or defeat for each other, this is called good in body but not good in speech. Going there in person but saying nothing is called good in speech but not good in body. Neither going in person nor speaking is called good in both body and speech. Whoever acts as a Tālitā should act according to the Dharma, should not walk together with the accuser or the accused, nor should he walk alone with one person, and should not make a mutual agreement. If there are prior causes, whether few or many, he should agree with them to eliminate these causes, and this agreement refers to a certain time and a certain place.

The Tālitā should accept the judgment, according to the Dharma and the Vinaya, and extinguish (the dispute) in the present, using one Vinaya (discipline) method, the so-called Adhikaraṇa-śamatha (settlement of disputes). There are two kinds of 'present': present in person, and present in Vinaya. 'Present in person' means helping the accuser to gather together in one place. 'Present in Vinaya' means judging the matter according to the Dharma, according to the Vinaya, according to the Buddha's teachings, and this is called 'present in Vinaya'. If the Tālitā cannot judge according to the Dharma, he should hand it over to the Saṃgha (Buddhist monastic community). The Saṃgha should accept the matter and judge it according to the Dharma, using one 'present Vinaya'. 'Present Vinaya' means Saṃgha present, person present, and Vinaya present. 'Saṃgha present' means that it is permissible to use a common Karma (action, here referring to the common resolution of the Saṃgha). The Bhikṣus are of one mind and in harmony in one place, and it is permissible for those who wish to express their wishes to come forward and express them, and those present Bhikṣus who are able to prevent it do not prevent it, and this is called 'Saṃgha present'. The other two kinds of 'present' are as described above. If the Saṃgha cannot judge the matter according to the Dharma, two people who have achieved the five virtues should be selected in the Saṃgha, and they should be made Ubbāhika (mediators) through a white second Karma (a kind of Saṃgha voting procedure) to judge the matter according to the Dharma. One kind of 'present Vinaya', three kinds of 'present' are as described above. If the Ubbāhika is a senior Bhikṣu (elder), he should take the wishes and go far away; if he is a junior Bhikṣu (younger), he should take the wishes and go away himself. This Ubbāhika does not (can not...)

能如法斷者。應更立二人事。悉如上。后二人不必有五德。德者不必多聞利根辨才說法。后立二人必能善說。開解人意也。是后鳥回鳩羅不能斷。應還付先鳥回鳩羅。先鳥回鳩羅復不能斷。應還舍付僧。僧復不能如法斷者。僧應遣使往近住處僧所。作是言。此事如是如是因緣起。闥利吒不能斷。眾僧不能斷。先鳥回鳩羅不能斷。后鳥回鳩羅不能斷。還付先鳥回鳩羅。先鳥回鳩羅不能斷。還付眾僧。汝等來和合為斷是事故。即時彼眾僧應和合。若僧先安居應受七日來。若七日盡應破安居來。為和合故。是近住處僧應受是事如法斷之。用三現前比尼亦如上。若是近住僧復不能如法斷者。爾時應僧中白二羯磨。二比丘作鳥回鳩羅法亦如上。是一人能斷。應立二人法用亦如是。是后鳥回鳩羅不能如法斷者。應還付先鳥回鳩羅。先鳥回鳩羅應用三現前比尼。如法斷之亦如上。若復不能斷。應舍付僧。僧應用三現前比尼。如法斷之。若是近住處僧不能如法斷者。問。某住處僧若有大眾好上坐。知說戒受戒法。是僧中多有比丘。持修多羅。持比尼者持磨多羅伽者。是近住處僧應以是事遣使。至某住處僧中。應先立傳事人令界外滿僧數。謂僧中差四人成就五德者。立作傳事人。傳事人應持是事。若去道中能用二現前如法者。是名為斷。

【現代漢語翻譯】現代漢語譯本：如果不能如法決斷，應該再設立兩個人來處理此事，所有程式都和之前一樣。後面的兩個人不必具備五種功德（pancha guna）。所謂的功德，不必是博學多聞、聰慧敏銳、善於辯論、精通說法。但後面設立的兩個人必須善於解說，能夠開導理解他人意圖。如果後面的鳥回鳩羅（Ukkajjaka，調解人）仍然不能決斷，應該交還給先前的鳥回鳩羅（Ukkajjaka）。如果先前的鳥回鳩羅仍然不能決斷，應該交還給僧團（samgha）。如果僧團仍然不能如法決斷，僧團應該派遣使者前往附近的僧團住所，這樣說：『這件事因為如此如此的因緣而起，最初的調解人不能決斷，僧眾不能決斷，先前的鳥回鳩羅不能決斷，後面的鳥回鳩羅不能決斷，交還給先前的鳥回鳩羅，先前的鳥回鳩羅不能決斷，交還給僧眾。請你們前來和合，爲了決斷這件事。』當時，那個附近的僧團住所應該和合。如果僧團先進入了雨安居（vassa），應該接受七天的時間前來。如果七天已過，應該破除雨安居前來，爲了和合的緣故。這個附近的僧團住所應該接受這件事，如法決斷它，使用三現前毗尼（tisso sammukhā-vinicchayā）也和之前一樣。如果這個附近的僧團仍然不能如法決斷，那時應該在僧團中進行白二羯磨（ñatti-dutiya-kamma）。兩個比丘（bhikkhu）作為鳥回鳩羅的程式也和之前一樣。如果一個人能夠決斷，應該設立兩個人的程式，用法也一樣。如果後面的鳥回鳩羅不能如法決斷，應該交還給先前的鳥回鳩羅。先前的鳥回鳩羅應該使用三現前毗尼，如法決斷它，也和之前一樣。如果仍然不能決斷，應該交還給僧團。僧團應該使用三現前毗尼，如法決斷它。如果這個附近的僧團住所不能如法決斷，詢問：『某個住所的僧團是否有大眾、好的上座（thera），知道說戒（pāṭimokkha）和受戒（upasampadā）的方法。這個僧團中是否有許多比丘，持有修多羅（sutta），持有比尼（vinaya），持有磨多羅伽（mātikā）。』這個附近的僧團住所應該用這件事派遣使者，到某個住所的僧團中。應該先設立傳事人，令界外滿足僧數。所謂僧團中選派四個人，成就五種功德的人，設立作為傳事人。傳事人應該持有這件事，如果在去往的道路中能夠使用二現前如法，這就被稱為決斷。

【English Translation】 English version: If one cannot adjudicate according to the Dharma, two more people should be appointed to handle the matter, with all procedures being the same as before. The latter two need not possess the five virtues (pancha guna). The so-called virtues need not be vast learning, sharp intellect, eloquence, or proficiency in preaching. However, the latter two appointed must be good at explaining and able to enlighten others' understanding. If the subsequent Ukkajjaka (mediator) still cannot adjudicate, it should be returned to the previous Ukkajjaka. If the previous Ukkajjaka still cannot adjudicate, it should be returned to the Sangha (community of monks). If the Sangha still cannot adjudicate according to the Dharma, the Sangha should send a messenger to the nearby Sangha residence, saying: 'This matter arose due to such and such causes and conditions. The initial mediator cannot adjudicate, the Sangha cannot adjudicate, the previous Ukkajjaka cannot adjudicate, the subsequent Ukkajjaka cannot adjudicate, it is returned to the previous Ukkajjaka, the previous Ukkajjaka cannot adjudicate, it is returned to the Sangha. Please come together to adjudicate this matter.' At that time, that nearby Sangha residence should assemble. If the Sangha has already entered the rainy season retreat (vassa), they should accept seven days to come. If seven days have passed, they should break the rainy season retreat to come, for the sake of assembly. This nearby Sangha residence should accept this matter and adjudicate it according to the Dharma, using the three-fold presence Vinaya (tisso sammukhā-vinicchayā) as before. If this nearby Sangha still cannot adjudicate according to the Dharma, then a ñatti-dutiya-kamma (formal act with one announcement and one motion) should be performed in the Sangha. The procedure for two bhikkhus (monks) acting as Ukkajjaka is also the same as before. If one person can adjudicate, the procedure for appointing two people should be used, and the method is the same. If the subsequent Ukkajjaka cannot adjudicate according to the Dharma, it should be returned to the previous Ukkajjaka. The previous Ukkajjaka should use the three-fold presence Vinaya to adjudicate it according to the Dharma, also as before. If it still cannot be adjudicated, it should be returned to the Sangha. The Sangha should use the three-fold presence Vinaya to adjudicate it according to the Dharma. If this nearby Sangha residence cannot adjudicate according to the Dharma, ask: 'Does the Sangha of a certain residence have a large assembly, good elders (thera), who know the methods of reciting the precepts (pāṭimokkha) and ordination (upasampadā). Are there many bhikkhus in this Sangha who uphold the Sutta (discourses), uphold the Vinaya (monastic rules), and uphold the Mātikā (matrixes)?' This nearby Sangha residence should send a messenger with this matter to the Sangha of a certain residence. Messengers should first be appointed to ensure that the number of monks outside the boundary is sufficient. That is, four people in the Sangha who possess the five virtues are selected and appointed as messengers. The messengers should carry this matter, and if they can use the two-fold presence according to the Dharma on the way, this is called adjudication.

先傳人道中不能如法斷者。應持至大眾中。語彼上坐多知多識長老比丘言。是事如是如是因緣起。從闥利吒至傳事人。諸處不能斷事。是來是問。汝長老能受是事斷不。答言。應斷與作期。若彼眾不肯作期不。以事付其法。極遠乃至九月。凡事有五種難斷。一者堅。二者強。三者恨戾。四者來往。五者畏。堅者堅執是事。強者舉事人有事人勇健強力。恨戾者舉事人有事人惡姓瞋恨。往來者此事從一住處至一住處。畏者諸比丘畏斷事時破一心和合僧。作兩段故。先應白二羯磨立。五德比丘作行籌人。行籌人隨僧多少應作二種。一分長。一分短。一分白。一分黑。說如法者為作長白籌。說非法者為作黑短籌。說如法者。以右手緩捉。說非法者。以左手急捉。先行說如法籌。彼行說非法籌。應作是言。此是說如法者籌。此是說非法者籌。若行籌意說如法籌。乃至多一是事名為斷。用比尼。諸現前比尼多覓比尼。現前者。是中舉事人有事人。共集一處。現前如法除斷。多覓比尼者。是中求覓往返問如法除斷。若說非法者籌乃至多一亦復如是。從多而斷。殊非乘理欲息諍和眾為先耳。行籌人有四種。一者藏行籌。二者顛倒行籌。三者期行籌。四者一切行籌藏行籌者。若闇中若壁處潛隱行之。顛倒行者。以說法人籌與說非法人。說

【現代漢語翻譯】現代漢語譯本先說如果人道中無法如法決斷的案件，應當將案件提交到大眾中，告訴那些博學多識的上座長老比丘：『此事是由於如此這般的因緣而起，從最初的傳事人到負責傳遞資訊的人，在各個環節都無法決斷此事，所以現在將此事提交上來，請問長老您能否接受並決斷此事？』如果長老回答說可以決斷，就約定決斷的日期。如果大眾不同意約定日期，也不要將案件交付給他們，按照佛法規定，最長可以延期到九個月。凡是案件有五種難以決斷的情況：一是『堅』，二是『強』，三是『恨戾』，四是『來往』，五是『畏』。『堅』是指堅持己見，固執不聽勸解；『強』是指提起訴訟的人或與案件相關的人，勇猛強悍，有勢力；『恨戾』是指提起訴訟的人或與案件相關的人，出身惡劣，心懷怨恨；『來往』是指案件需要從一個住處到另一個住處調查取證；『畏』是指眾比丘害怕在決斷案件時破壞僧團的一心和合，導致僧團分裂成兩派。首先應當通過白二羯磨（宣佈兩次的羯磨）來確定，選出具有五種德行的比丘作為行籌人。行籌人根據僧眾人數的多少，應該準備兩種籌，一種是長的，一種是短的；一種是白的，一種是黑的。贊同如法者，就給他長的白籌；贊同不如法者，就給他短的黑籌。贊同如法者，用右手輕輕地拿著籌；贊同不如法者，用左手快速地拿著籌。先進行贊同如法者的籌，再進行贊同不如法者的籌。應該這樣說：『這是贊同如法者的籌』，『這是贊同不如法者的籌』。如果行籌的結果，贊同如法者的籌多哪怕只多一個，這件事就判為如法，依據比尼（戒律）來處理。有現前比尼和多覓比尼兩種。『現前』是指提起訴訟的人和與案件相關的人，聚集在一處，當面如法地進行決斷。『多覓比尼』是指通過尋求、往返詢問，如法地進行決斷。如果贊同不如法者的籌多哪怕只多一個，也是同樣的道理。從多數人的意見來決斷，這並非是最好的方法，只是爲了平息爭端，維護僧團的和合而已。行籌人有四種行為：一是藏行籌，二是顛倒行籌，三是期行籌，四是一切行籌。『藏行籌』是指在黑暗中或墻壁后偷偷地進行行籌；『顛倒行籌』是指把贊同說法人的籌給贊同非說法的人。

【English Translation】 English version Firstly, if a matter cannot be lawfully resolved within the community, it should be brought before the assembly. Tell the senior, knowledgeable, and experienced elder Bhikkhus (monks): 'This matter arose due to such and such circumstances. From the initial messenger (tālīṭa) to the person conveying the information, the matter could not be resolved at any stage. Therefore, it is now presented here. Venerable Elder, can you accept and resolve this matter?' If the elder agrees to resolve it, a date for the resolution should be set. If the assembly does not agree to set a date, the matter should not be entrusted to them. According to the Dharma (teachings), the matter can be postponed for up to nine months. Generally, there are five difficulties in resolving a matter: first, 'steadfastness' (堅); second, 'strength' (強); third, 'hatred' (恨戾); fourth, 'comings and goings' (來往); and fifth, 'fear' (畏). 'Steadfastness' refers to stubbornly adhering to one's own opinion and refusing to listen to advice. 'Strength' refers to the person bringing the lawsuit or those involved in the matter being courageous, powerful, and influential. 'Hatred' refers to the person bringing the lawsuit or those involved in the matter having a bad background and harboring resentment. 'Comings and goings' refers to the matter requiring investigation and evidence gathering from one dwelling place to another. 'Fear' refers to the Bhikkhus fearing that resolving the matter will disrupt the unity and harmony of the Sangha (monastic community), leading to its division into two factions. Firstly, a 'white two-karma' (白二羯磨, a formal procedure involving two announcements) should be established to select Bhikkhus with five virtues to act as ballot counters (行籌人). The ballot counters should prepare two types of ballots according to the number of Sangha members: one long and one short; one white and one black. Those who support what is in accordance with the Dharma should be given a long white ballot; those who support what is not in accordance with the Dharma should be given a short black ballot. Those who support what is in accordance with the Dharma should gently hold the ballot with their right hand; those who support what is not in accordance with the Dharma should quickly hold the ballot with their left hand. The ballots of those who support what is in accordance with the Dharma should be counted first, followed by the ballots of those who support what is not in accordance with the Dharma. It should be said: 'This is the ballot of those who support what is in accordance with the Dharma,' 'This is the ballot of those who support what is not in accordance with the Dharma.' If the result of the ballot counting shows that the ballots supporting what is in accordance with the Dharma are more, even by just one, the matter is judged to be in accordance with the Dharma, and it should be handled according to the Vinaya (monastic rules). There are two types of Vinaya: 'present Vinaya' (現前比尼) and 'seeking Vinaya' (多覓比尼). 'Present' refers to the person bringing the lawsuit and those involved in the matter gathering in one place to resolve the matter lawfully in person. 'Seeking Vinaya' refers to resolving the matter lawfully through seeking, going back and forth, and asking questions. If the ballots supporting what is not in accordance with the Dharma are more, even by just one, the same principle applies. Resolving matters based on the opinion of the majority is not the best method, but it is done to quell disputes and maintain the harmony of the Sangha. There are four types of actions by ballot counters: first, 'hidden ballot counting' (藏行籌); second, 'reversed ballot counting' (顛倒行籌); third, 'scheduled ballot counting' (期行籌); and fourth, 'all ballot counting' (一切行籌). 'Hidden ballot counting' refers to secretly counting ballots in the dark or behind a wall. 'Reversed ballot counting' refers to giving the ballot of those who support the Dharma to those who support what is not in accordance with the Dharma.

非法人與說法人籌。期行籌者。隨和合同和上阿阇梨作。隨相識隨共語隨善知識隨同心隨同土隨聚落隨家共作。其我等取如是籌。汝等莫遠我邊。莫別。莫異。不共語。共同一事。是名期。一切僧取籌者。爾時一切應和合一處。不得取慾望。多比丘說非法故。是名一切取籌。上三法行籌。此一是如法行籌也。若是大上坐持律比丘。僧能用三現前比尼如法斷者。是名為斷。若復不能斷。應還付傳事人。傳事人能用現前比尼如法斷者。是名為斷。若復不能斷。聞彼處僧坊中。若有三二一比丘。能持修多羅。持律。持摩多羅伽。四眾所恭敬故尊重。是傳事人應到彼住處。語彼一比丘言。大德是中如是如是因緣起。從闥利吒乃至三二比丘。展轉往返十五處中不能斷。大德取是事如法斷之。是最一比丘四眾所恭敬尊重者。應作是言。不可二人相俱勝俱負。是中必一勝一負。作是語者是如法說。作是語者是非法說。一比丘如是分別者。是名為斷。如法斷者。已相言比丘還更發起者犯墮。若但呵言是斷非法者犯突。闥利吒義言大德不動。其譬如地也。鳥回鳩羅能定是非。其平如秤。謂不隨愛故舍有罪。不隨瞋故罰無過。亦不怖畏。彼而違法。亦不隨癡故。不畏罪而輕斷事。又能了知斷非斷。心行如此故名鳥回鳩羅。多覓者。或亦多處

【現代漢語翻譯】現代漢語譯本非法之人與說法之人一起籌劃。所謂『期行籌』，是指跟隨和合的僧團，與上座阿阇梨（老師）一起進行。跟隨相互認識的人，跟隨一起交談的人，跟隨善知識，跟隨同心同德的人，跟隨同鄉，跟隨同一聚落，跟隨同一家庭的人一起進行。他們說：『我們取這樣的籌，你們不要遠離我們這邊，不要分離，不要有異議，不要不一起說話，共同做一件事。』這叫做『期』。一切僧眾取籌的時候，那時一切僧眾應當和合在一處。不得取隨順慾望的籌，因為多數比丘說非法。這叫做『一切取籌』。上面三種是行籌的方法，這一個是如法行籌的方法。如果是有德長老、持戒比丘，僧團能夠用三現前毗尼如法判決的，這叫做『斷』。如果不能判決，應當還給傳事人。傳事人能夠用現前毗尼如法判決的，這叫做『斷』。如果不能判決，聽說那個僧房中，如果有三、二、一個比丘，能夠持修多羅（經），持律（戒律），持摩多羅伽（論），被四眾所恭敬尊重，傳事人應當到那個住處，對那個比丘說：『大德，這裡有如此如此的因緣發生，從闥利吒（爭議的開始）乃至三、二比丘，輾轉往返十五處中都不能判決。大德，請您取這件事如法判決。』那個最被四眾恭敬尊重的一個比丘，應當這樣說：『不可二人相爭，必有勝負。』這樣說，是如法說。不這樣說，是非法說。一個比丘這樣分別，這叫做『斷』。如法判決后，已經同意的比丘又再發起爭議，犯墮罪。如果只是呵斥說判決非法，犯突吉羅罪。闥利吒的意義是『大德不動』，就像大地一樣。鳥回鳩羅（斷事者）能夠判定是非，他的公正就像秤一樣。所謂不因為愛而捨棄有罪的人，不因為嗔恨而懲罰無罪的人，也不因為害怕他們而違法，也不因為愚癡，不畏懼罪過而輕率地判決事情。又能了知什麼是應該判決的，什麼是不應該判決的。心行如此，所以叫做鳥回鳩羅。多覓者，或許在很多地方。

【English Translation】 English version Unlawful persons and speakers plan together. The so-called 'scheduled casting of lots' refers to following the harmonious Sangha and working with the senior Acariya (teacher). It involves following those who know each other, those who talk together, following good teachers, those who are of the same mind, those who are from the same hometown, those who are from the same village, and those who are from the same family. They say, 'We take such lots, you should not be far from our side, do not separate, do not have differences, do not not speak together, do one thing together.' This is called 'scheduling'. When all the Sangha cast lots, at that time all the Sangha should be in harmony in one place. One must not take lots that follow desires, because most Bhikkhus speak unlawfully. This is called 'casting lots by all'. The above three are methods of casting lots, and this one is a method of lawful casting of lots. If there is a virtuous elder, a Bhikkhu who upholds the precepts, and the Sangha is able to judge lawfully using the three present Vinayas, this is called 'judgment'. If they cannot judge, they should return it to the messenger. If the messenger is able to judge lawfully using the present Vinayas, this is called 'judgment'. If they cannot judge, and they hear that in that Sangha monastery, if there are three, two, or one Bhikkhu who can uphold the Sutras (scriptures), uphold the Vinaya (discipline), uphold the Matrika (commentaries), and are respected by the four assemblies, the messenger should go to that dwelling and say to that Bhikkhu, 'Venerable, such and such causes have arisen here, from the Tajjaniya-kamma (the beginning of the dispute) to three or two Bhikkhus, going back and forth fifteen times, they have not been able to judge. Venerable, please take this matter and judge it lawfully.' That one Bhikkhu who is most respected by the four assemblies should say, 'It is not possible for two people to compete, there must be victory and defeat.' Saying this is lawful speaking. Not saying this is unlawful speaking. A Bhikkhu who distinguishes in this way, this is called 'judgment'. After a lawful judgment, if a Bhikkhu who has already agreed raises the dispute again, they commit a Pacittiya offense. If they only scold and say that the judgment is unlawful, they commit a Dukkata offense. The meaning of Tajjaniya-kamma is 'Venerable, do not move', just like the earth. The Ubbahika (arbitrator) is able to determine right and wrong, their fairness is like a scale. That is, not abandoning the guilty because of love, not punishing the innocent because of hatred, nor violating the law because of fear of them, nor being foolish, not fearing sin and rashly judging matters. And also being able to know what should be judged and what should not be judged. The mind acts in this way, so it is called Ubbahika. The seeker, perhaps in many places.

求斷。或從多人為斷。故名多覓耶。

第七草布地　因俱舍彌比丘斗諍言。聽種種事起以布草滅之。是諸比丘應和合一處。已應作是念。諸長老我等大失非得。大衰非利。大惡不善。我等以信故。佛法中出家求道。然今喜斗諍相言。我等求是事根本。僧中或未起事便起。以起事不可滅。作是念故白僧。若僧時到僧忍聽。是事以布草比尼滅。是名白。此明諸相言。比丘和合一處。作如上念。念已令一人白僧。共用布草比尼法也。謁比丘分作二部。是中若有上坐大長老。應語此一部言。我大失非得。大衰不利。大惡不善。我等信故佛法中出家求道。並今喜斗諍相言。若我求是事根本。僧中或未起而使起。已起不可滅。今汝等當自屈意。我等所作罪除。偷蘭罪除。白衣相應罪中。是事汝等現前悔過。發露不覆藏。是中若無一比丘遮是事者。既分為二部。必一部眾有大長老。上坐欲悔過時。下坐部應先白。上坐部求悔作如上言也。若有偷蘭罪除。當羯磨滅之。今且悔過。和解故除偷蘭也。與白衣共諍名白衣相應。白衣相應罪亦當除。就彼和解悔過。非僧所滅。又且除之。白上部時無一遮者明吉。歡喜受其悔也。應到第二部眾。是中若有長老上坐應語言。我等大失非得。大衰非利。大惡非善。我等信敬故。于佛法中出家求

【現代漢語翻譯】現代漢語譯本：求斷，或者從多數人那裡尋求決斷，因此叫做『多覓耶』（尋求多數）。

第七種是草布地（用草覆蓋地面）。因為俱舍彌（地名）的比丘們發生爭鬥，說種種事情，用布草來平息爭端。這些比丘應當和合在一處，應當這樣想：『諸位長老，我們大失所望，沒有得到利益，大為衰敗，非常不好。我們因為信仰的緣故，在佛法中出家求道，然而現在卻喜歡爭鬥相罵。我們尋求這件事的根本原因，僧團中或許未發生的事情卻使它發生了，已經發生的事情卻無法平息。』這樣想之後，稟告僧團：『如果僧團認為時機已到，僧團願意聽取，這件事就用布草比尼（以草覆蓋的調解）來平息。』這叫做稟告。這說明諸位爭吵的比丘和合在一處，像上面那樣思考。思考完畢，讓一個人稟告僧團，共同使用布草比尼法。如果比丘們分為兩部分，其中如果有上座（資歷高的）大長老，應當對這一部分人說：『我們大失所望，沒有得到利益，大為衰敗，非常不好。我們因為信仰的緣故，在佛法中出家求道，並且現在喜歡爭鬥相罵。如果我尋求這件事的根本原因，僧團中或許未發生的事情卻使它發生了，已經發生的事情卻無法平息。現在你們應當自己屈服，我們所犯的罪過消除，偷蘭罪（僧殘罪）消除，與白衣相應的罪過消除。』這件事你們應當現前懺悔，發露出來不隱瞞。如果其中沒有一個比丘阻止這件事，既然分為兩部分，必定一部分僧眾有大長老、上座想要懺悔的時候，下座（資歷淺的）部分應當先稟告，上座部分請求懺悔，像上面所說的那樣。如果有偷蘭罪，應當通過羯磨（僧團會議）來消除它。現在姑且懺悔，爲了和解的緣故消除偷蘭罪。與白衣發生爭執叫做與白衣相應，與白衣相應的罪過也應當消除，就此與他們和解懺悔，不是僧團所能消除的，又姑且消除它。向上座部分稟告時，沒有一個人阻止，說明吉祥，歡喜地接受他們的懺悔。應當到第二部分僧眾那裡，其中如果有長老上座，應當對他們說：『我們大失所望，沒有得到利益，大為衰敗，非常不好。我們因為信仰恭敬的緣故，在佛法中出家求

【English Translation】 English version: Seeking a judgment, or seeking a judgment from the majority, hence it is called 'Yamūlyaka' (seeking the majority).

The seventh is covering the ground with grass. Because the Bhikkhus (monks) in Kosambi (place name) were fighting and arguing about various matters, the dispute was settled by covering the ground with grass. These Bhikkhus should be in harmony together in one place, and should think thus: 'Venerable elders, we have greatly lost, not gained benefit, greatly declined, and are very bad. We have left home in the Buddha's Dharma (teachings) to seek the Way because of faith, but now we like to fight and argue with each other. We seek the root cause of this matter, perhaps things that have not happened in the Sangha (monastic community) have been made to happen, and things that have already happened cannot be settled.' After thinking this, they report to the Sangha: 'If the Sangha thinks the time has come, and the Sangha is willing to listen, this matter will be settled by covering the ground with grass.' This is called reporting. This explains that the quarreling Bhikkhus are in harmony together in one place, thinking as above. After thinking, let one person report to the Sangha, and jointly use the method of covering the ground with grass. If the Bhikkhus are divided into two parts, and if there is a senior elder among them, he should say to this part: 'We have greatly lost, not gained benefit, greatly declined, and are very bad. We have left home in the Buddha's Dharma to seek the Way because of faith, and now we like to fight and argue with each other. If I seek the root cause of this matter, perhaps things that have not happened in the Sangha have been made to happen, and things that have already happened cannot be settled. Now you should submit yourselves, and the sins we have committed will be eliminated, the Thullananda (serious offense) will be eliminated, and the sins corresponding to the laity will be eliminated.' You should repent of this matter in the present, reveal it and do not hide it. If there is not a single Bhikkhu among them who prevents this matter, since they are divided into two parts, there must be a senior elder in one part of the Sangha who wants to repent. The junior part should report first, and the senior part should request repentance, as mentioned above. If there is a Thullananda, it should be eliminated through Karma (Sangha meeting). Now let us repent for the sake of reconciliation and eliminate the Thullananda. Arguing with the laity is called corresponding to the laity, and the sins corresponding to the laity should also be eliminated. Reconcile with them and repent, which cannot be eliminated by the Sangha, and eliminate it for the time being. When reporting to the senior part, if no one prevents it, it indicates auspiciousness, and they joyfully accept their repentance. They should go to the second part of the Sangha, and if there is a senior elder among them, they should say to them: 'We have greatly lost, not gained benefit, greatly declined, and are very bad. We have left home in the Buddha's Dharma because of faith and respect.'

道。今斗諍相言。若我等求是事根本者。僧中或未起事便起。已起不可滅之。今汝等當自屈意。我等所作罪除偷蘭。除白衣相應罪。今自為及彼故。當現前發露悔過。不覆藏。前白上坐部。此白自部求悔也。諸比丘言。汝自見罪不。答言。見。眾又言。如法悔過莫復更起。彼第二部眾二應如是說。是名如草布地比尼法。布草有何義。謂悔時柔軟。下意伏折憍慢。如草布地。故藉以為名。第二部是上坐部也。

佛在毗舍離。長老優波離。問佛言。世尊偷蘭遮罪。云何懺悔除滅。佛言。有四種偷蘭罪。有偷蘭罪。從波羅夷生重。有偷蘭罪。從波羅夷生輕。有偷蘭罪。從僧殘生重。有偷蘭罪。從僧殘生輕。佛告優波離。是從波羅夷生重偷。應一切僧前悔除滅。從波羅夷生輕偷。應出界外四比丘前悔除滅。從僧殘生偷重。亦出界外四比丘前悔過除滅。從僧殘生輕偷。一比丘前悔除滅。

如是我聞。一時佛在王舍城迦羅蘭陀竹園。是時佛告諸比丘。我當爲汝等說時非時。善思憶念。諸比丘言。如是世尊當受教聽。佛告諸比丘。是中何者為時。何者為非時。諸比丘當知。冬初十五日。七腳為時。四腳半為非時。第二十五日。八腳為時。六腳八指為非時。第三十五日。九腳為時。七腳六指為非時。第四十五日。十腳為時

【現代漢語翻譯】現代漢語譯本：道。現在爭鬥相言。如果我們追究這件事的根本原因，僧團中或許還沒發生的事情就要發生了，已經發生的又無法平息。現在你們應當自己謙遜退讓。我們所犯的罪過，除了偷蘭遮罪（一種較輕的罪），除了與在家人的不當行為相應的罪過。現在爲了自己和他們的緣故，應當在眾人面前坦白懺悔，不隱瞞。先向上座部稟告，然後向自己所屬的僧團請求懺悔。各位比丘問道：『你們自己看到自己的罪過嗎？』回答說：『看到了。』大眾又說：『如法懺悔，不要再犯。』另一部分僧眾也應該這樣說。這叫做如草布地比尼法（一種懺悔儀式）。鋪草有什麼意義呢？意思是懺悔時要柔軟，放下傲慢，謙卑順服，就像把草鋪在地上一樣。所以借用這個名稱。第二部指的是上座部。

佛陀在毗舍離城。長老優波離（佛陀十大弟子之一，持戒第一）問佛陀說：『世尊，偷蘭遮罪（一種較輕的罪）應該如何懺悔才能消除？』佛陀說：『有四種偷蘭遮罪。有的偷蘭遮罪，從波羅夷罪（最重的罪）產生，屬於重罪；有的偷蘭遮罪，從波羅夷罪產生，屬於輕罪；有的偷蘭遮罪，從僧殘罪（次重的罪）產生，屬於重罪；有的偷蘭遮罪，從僧殘罪產生，屬於輕罪。』佛陀告訴優波離：『從波羅夷罪產生的重偷蘭遮罪，應當在全體僧眾面前懺悔才能消除。從波羅夷罪產生的輕偷蘭遮罪，應當在結界之外的四位比丘面前懺悔才能消除。從僧殘罪產生的重偷蘭遮罪，也應當在結界之外的四位比丘面前懺悔才能消除。從僧殘罪產生的輕偷蘭遮罪，在一位比丘面前懺悔就能消除。』

如是我聞（阿難尊者複述佛經時的開場白，意為：我是這樣聽說的）。一時，佛陀在王舍城（古印度城市）的迦蘭陀竹園（竹林精舍）。當時，佛陀告訴各位比丘：『我將為你們講述時與非時（適宜與不適宜）。要好好思考並記住。』各位比丘說：『是的，世尊，我們應當接受教導並聽從。』佛陀告訴各位比丘：『這裡面什麼是時，什麼是非時呢？各位比丘應當知道，冬初十五日，七腳（時間單位，指上午七點）是時，四腳半（時間單位，指上午四點半）是非時。第二十五日，八腳（時間單位，指上午八點）是時，六腳八指（時間單位，指上午六點四十）是非時。第三十五日，九腳（時間單位，指上午九點）是時，七腳六指（時間單位，指上午七點三十）是非時。第四十五日，十腳（時間單位，指上午十點）是時。

【English Translation】 English version: The Way. Now there is strife and contention. If we seek the root cause of this matter, things that have not yet arisen in the Sangha may arise, and those that have already arisen cannot be extinguished. Now you should humble yourselves. The offenses we have committed, except for Thullananda (a minor offense), except for offenses corresponding to inappropriate behavior with laypeople, now for the sake of ourselves and them, we should openly confess and repent before everyone, without concealing anything. First report to the Sthavira (elder) group, and then request repentance from our own group. The Bhikkhus (monks) asked: 'Do you see your own offenses?' They replied: 'We see them.' The assembly then said: 'Repent according to the Dharma (Buddhist teachings), and do not repeat them.' The other group of monks should also say the same. This is called the 'spreading grass on the ground' Vinaya (monastic rules) method. What is the meaning of spreading grass? It means being gentle during repentance, humbling oneself, and subduing arrogance, just like spreading grass on the ground. Therefore, this name is borrowed. The second group refers to the Sthavira group.

The Buddha was in Vaishali (ancient city in India). The Elder Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha: 'Venerable One, how should the Thullananda offense be repented and eliminated?' The Buddha said: 'There are four types of Thullananda offenses. Some Thullananda offenses arise from Parajika (the gravest offense), and are considered serious. Some Thullananda offenses arise from Parajika, and are considered minor. Some Thullananda offenses arise from Sanghavasesa (a serious offense requiring a Sangha meeting), and are considered serious. Some Thullananda offenses arise from Sanghavasesa, and are considered minor.' The Buddha told Upali: 'A serious Thullananda offense arising from Parajika should be repented before the entire Sangha to be eliminated. A minor Thullananda offense arising from Parajika should be repented before four Bhikkhus outside the boundary to be eliminated. A serious Thullananda offense arising from Sanghavasesa should also be repented before four Bhikkhus outside the boundary. A minor Thullananda offense arising from Sanghavasesa can be eliminated by repenting before one Bhikkhu.'

Thus have I heard (Ananda's opening statement when reciting the sutras, meaning: This is what I heard). At one time, the Buddha was in the Karalandaka Bamboo Grove (a bamboo grove monastery) in Rajagriha (ancient city in India). At that time, the Buddha told the Bhikkhus: 'I will tell you about what is timely and untimely (appropriate and inappropriate). Think carefully and remember.' The Bhikkhus said: 'Yes, Venerable One, we should receive the teachings and listen.' The Buddha told the Bhikkhus: 'What is timely and what is untimely here? Bhikkhus should know that on the fifteenth day of early winter, seven feet (unit of time, referring to 7 AM) is timely, and four and a half feet (unit of time, referring to 4:30 AM) is untimely. On the twenty-fifth day, eight feet (unit of time, referring to 8 AM) is timely, and six feet eight fingers (unit of time, referring to 6:40 AM) is untimely. On the thirty-fifth day, nine feet (unit of time, referring to 9 AM) is timely, and seven feet six fingers (unit of time, referring to 7:30 AM) is untimely. On the forty-fifth day, ten feet (unit of time, referring to 10 AM) is timely.

。八腳五指為非時。五十五日。十一腳為時。九腳為非時。第六十五日。十二腳為時。十腳六指為非時。第十五日。十一腳半為時。十腳三指為非時。第八十五日。十一腳為時。九腳四指為非時。冬四月竟。春初十五日。十腳為時。八腳少一指為非時。第二十五日。九腳半為時。七腳少三指為非時。第三十五日。九腳為時。六腳少三指為非時。第四十五日。八腳為時。五腳為非時。第五十五日。七腳為時。四腳少三指為非時。第六十五日。六腳為時。三腳少四指為非時。第七十五日。五腳為時。三腳少六指為非時。第八十五日。四腳為時。二腳少一指為非時。春四月竟。夏初十五日。三腳為時。二腳少四指為非時。第二十五日。二腳為時。一腳少五指為非時。第三十五日。二腳半為時。一腳為非時。第四十五日。四腳為時。二腳少二指為非時。第五十五日。四腳半為時。二腳半為非時。第六十日。五腳為時。三腳為非時。第七十五日。五腳半為時。三腳半為非時。第八十五日。六腳為時。四腳為非時。夏四月竟。如是諸比丘我已說十二月時非時。諸聲聞所應作憐愍利益故。說所應作已竟。汝等當行。若樹上若空處若露坐處。應當禪思。若為放逸復致有悔。是時諸比丘聞佛說。歡喜奉行。

佛說犯戒罪報輕重經　

【現代漢語翻譯】現代漢語譯本：八腳五指為非時（非吉利的時間）。五十五日，十一腳為時（吉利的時間），九腳為非時。第六十五日，十二腳為時，十腳六指為非時。第十五日，十一腳半為時，十腳三指為非時。第八十五日，十一腳為時，九腳四指為非時。冬四月結束。春季初十五日，十腳為時，八腳少一指為非時。第二十五日，九腳半為時，七腳少三指為非時。第三十五日，九腳為時，六腳少三指為非時。第四十五日，八腳為時，五腳為非時。第五十五日，七腳為時，四腳少三指為非時。第六十五日，六腳為時，三腳少四指為非時。第七十五日，五腳為時，三腳少六指為非時。第八十五日，四腳為時，二腳少一指為非時。春四月結束。夏季初十五日，三腳為時，二腳少四指為非時。第二十五日，二腳為時，一腳少五指為非時。第三十五日，二腳半為時，一腳為非時。第四十五日，四腳為時，二腳少二指為非時。第五十五日，四腳半為時，二腳半為非時。第六十日，五腳為時，三腳為非時。第七十五日，五腳半為時，三腳半為非時。第八十五日，六腳為時，四腳為非時。夏四月結束。像這樣，各位比丘，我已經說了十二個月的時與非時。爲了對各位聲聞（聽聞佛法教誨的人）的憐憫和利益，我已經說了應該做的。現在已經說完應該做的了，你們應當去修行。無論在樹下，在空曠的地方，還是在露天的地方，都應當禪思。如果因為放逸而再次產生後悔，那就不好了。當時，各位比丘聽了佛的教誨，都歡喜地遵照執行。《佛說犯戒罪報輕重經》

【English Translation】 English version: 'Eight feet five fingers' is an inauspicious time. On the fifty-fifth day, 'eleven feet' is an auspicious time, and 'nine feet' is an inauspicious time. On the sixty-fifth day, 'twelve feet' is an auspicious time, and 'ten feet six fingers' is an inauspicious time. On the fifteenth day, 'eleven and a half feet' is an auspicious time, and 'ten feet three fingers' is an inauspicious time. On the eighty-fifth day, 'eleven feet' is an auspicious time, and 'nine feet four fingers' is an inauspicious time. The four months of winter end. At the beginning of spring, on the fifteenth day, 'ten feet' is an auspicious time, and 'eight feet minus one finger' is an inauspicious time. On the twenty-fifth day, 'nine and a half feet' is an auspicious time, and 'seven feet minus three fingers' is an inauspicious time. On the thirty-fifth day, 'nine feet' is an auspicious time, and 'six feet minus three fingers' is an inauspicious time. On the forty-fifth day, 'eight feet' is an auspicious time, and 'five feet' is an inauspicious time. On the fifty-fifth day, 'seven feet' is an auspicious time, and 'four feet minus three fingers' is an inauspicious time. On the sixty-fifth day, 'six feet' is an auspicious time, and 'three feet minus four fingers' is an inauspicious time. On the seventy-fifth day, 'five feet' is an auspicious time, and 'three feet minus six fingers' is an inauspicious time. On the eighty-fifth day, 'four feet' is an auspicious time, and 'two feet minus one finger' is an inauspicious time. The four months of spring end. At the beginning of summer, on the fifteenth day, 'three feet' is an auspicious time, and 'two feet minus four fingers' is an inauspicious time. On the twenty-fifth day, 'two feet' is an auspicious time, and 'one foot minus five fingers' is an inauspicious time. On the thirty-fifth day, 'two and a half feet' is an auspicious time, and 'one foot' is an inauspicious time. On the forty-fifth day, 'four feet' is an auspicious time, and 'two feet minus two fingers' is an inauspicious time. On the fifty-fifth day, 'four and a half feet' is an auspicious time, and 'two and a half feet' is an inauspicious time. On the sixtieth day, 'five feet' is an auspicious time, and 'three feet' is an inauspicious time. On the seventy-fifth day, 'five and a half feet' is an auspicious time, and 'three and a half feet' is an inauspicious time. On the eighty-fifth day, 'six feet' is an auspicious time, and 'four feet' is an inauspicious time. The four months of summer end. Thus, O Bhikkhus (monks), I have spoken of the auspicious and inauspicious times of the twelve months. For the sake of compassion and benefit for all Sravakas (disciples who hear and follow the teachings), I have spoken of what should be done. Now that I have finished speaking of what should be done, you should go and practice. Whether under a tree, in an empty place, or in an open space, you should meditate. If, due to negligence, you again experience regret, that is not good. At that time, the Bhikkhus, having heard the Buddha's teachings, joyfully followed them. 'The Sutra on the Light and Heavy Retribution for Offenses as Spoken by the Buddha'

如是我聞。一時佛住王舍城蘭陀竹園。爾時尊者目連。晡時從禪定寤。往至世尊所。頭面禮足。卻坐一□尊。大目連白佛言。世尊意有所疑。今欲請問。唯愿聽許。佛告目連。聽汝所問。□□汝說。目連即白佛言。世尊若有比丘比丘尼。無慚愧心。輕慢佛語。犯眾學戒。如是犯波羅提提舍尼波逸提偷蘭遮僧伽婆尸沙。波羅夷得幾不饒□□。唯愿解說。佛告目連。諦聽諦聽。當爲汝說。若比丘比丘尼。若無慚無愧。輕慢佛語。犯眾學戒。如四天王壽。五百歲墮泥渠中。於人間數九百千歲。佛告目連。若無慚無愧。輕慢佛語。犯波羅提提舍尼。如三十三天壽。千歲墮泥渠中。於人間數三億六千萬□。目連若無慚愧。輕慢佛語。犯波逸提。如炎摩天壽。二千歲墮泥渠中。於人間數二十億四十千歲。佛告目連。若無慚愧。輕慢佛語。犯偷蘭遮。如兜率天壽。四千歲墮泥渠中。於人間數五十億六十千歲。佛告目連。若無慚愧。輕慢佛語。犯僧伽波尸沙。如不憍樂天壽。八千歲墮泥渠中。於人間數二百三十億四十千歲。佛告曰目連。若無慚愧。輕慢佛語。犯波羅夷。如他化自在天壽。十六千歲墮泥渠中。於人間數二十一億六十千歲。時尊者目連。聞佛所說。歡喜奉行。爾時目連即說□□。

因緣輕慢故　　命終墮惡道　　因緣

【現代漢語翻譯】現代漢語譯本：如是我聞。一時，佛陀住在王舍城（Rājagṛha）的蘭陀竹園（Laṇḍā-veṇuvana）。當時，尊者目連（Mahāmaudgalyāyana），在傍晚時分從禪定中醒來，前往世尊（Bhagavat）處。他以頭面禮拜佛足，然後退坐在一旁。大目連對佛陀說：『世尊，我心中有些疑惑，現在想請教，希望您能允許。』佛陀告訴目連：『聽憑你問，隨你所說。』目連隨即對佛陀說：『世尊，如果有比丘（bhikṣu）或比丘尼（bhikṣuṇī），沒有慚愧心，輕慢佛語，違犯眾學戒（śikṣāpada），像這樣違犯波羅提提舍尼（prātideśanīya）、波逸提（pāyantika）、偷蘭遮（sthūlātyaya）、僧伽婆尸沙（saṃghāvaśeṣa）、波羅夷（pārājika），會得到多少不饒益？』希望您能解釋。佛陀告訴目連：『仔細聽，仔細聽，我將為你解說。如果比丘或比丘尼，沒有慚愧心，輕慢佛語，違犯眾學戒，如同四天王（Cāturmahārājika）的壽命五百歲，會墮入泥犁（naraka）中，相當於人間九百萬歲。』佛陀告訴目連：『如果沒有慚愧心，輕慢佛語，違犯波羅提提舍尼，如同三十三天（Trāyastriṃśa）的壽命一千歲，會墮入泥犁中，相當於人間三億六千萬歲。』目連，『如果沒有慚愧心，輕慢佛語，違犯波逸提，如同炎摩天（Yāmadeva）的壽命二千歲，會墮入泥犁中，相當於人間二十億四千萬歲。』佛陀告訴目連：『如果沒有慚愧心，輕慢佛語，違犯偷蘭遮，如同兜率天（Tuṣita）的壽命四千歲，會墮入泥犁中，相當於人間五十億六千萬歲。』佛陀告訴目連：『如果沒有慚愧心，輕慢佛語，違犯僧伽婆尸沙，如同不憍樂天（Parinirmita-vaśavartin）的壽命八千歲，會墮入泥犁中，相當於人間二百三十億四千萬歲。』佛陀告訴目連：『如果沒有慚愧心，輕慢佛語，違犯波羅夷，如同他化自在天（Parinirmita-vaśavartin）的壽命一萬六千歲，會墮入泥犁中，相當於人間二十一億六千萬歲。』當時，尊者目連聽聞佛陀所說，歡喜奉行。當時目連隨即說了偈頌：『因緣輕慢的緣故，命終墮入惡道，因緣…』

【English Translation】 English version: Thus I have heard. At one time, the Buddha was staying in the Laṇḍā-veṇuvana (Laṇḍā Bamboo Grove) in Rājagṛha (King's Abode). At that time, the venerable Mahāmaudgalyāyana (Great Maudgalyāyana), having awakened from meditation in the late afternoon, went to the place where the Bhagavat (Blessed One) was. He bowed his head at the Buddha's feet and sat down to one side. The great Maudgalyāyana said to the Buddha, 'Bhagavat, I have some doubts in my mind and now wish to ask about them. I hope you will allow it.' The Buddha told Maudgalyāyana, 'Ask as you wish, say what you will.' Maudgalyāyana then said to the Buddha, 'Bhagavat, if there are bhikṣus (monks) or bhikṣuṇīs (nuns) who have no sense of shame, who are disrespectful of the Buddha's words, and who violate the śikṣāpadas (precepts of training), such as violating prātideśanīya (confessional offenses), pāyantika (expiatory offenses), sthūlātyaya (grave offenses), saṃghāvaśeṣa (offenses requiring a meeting of the community), and pārājika (defeats), how much unwholesome retribution will they receive? I hope you will explain.' The Buddha told Maudgalyāyana, 'Listen carefully, listen carefully, I will explain it to you. If bhikṣus or bhikṣuṇīs, having no sense of shame, are disrespectful of the Buddha's words, and violate the śikṣāpadas, like the lifespan of the Cāturmahārājika (Four Great Kings) devas, which is five hundred years, they will fall into the naraka (hell) realm, equivalent to nine million years in the human realm.' The Buddha told Maudgalyāyana, 'If, having no sense of shame, they are disrespectful of the Buddha's words, and violate prātideśanīya, like the lifespan of the Trāyastriṃśa (Thirty-three) devas, which is one thousand years, they will fall into the naraka realm, equivalent to three hundred and sixty million years in the human realm.' Maudgalyāyana, 'If, having no sense of shame, they are disrespectful of the Buddha's words, and violate pāyantika, like the lifespan of the Yāmadeva (Yama) devas, which is two thousand years, they will fall into the naraka realm, equivalent to twenty billion and forty million years in the human realm.' The Buddha told Maudgalyāyana, 'If, having no sense of shame, they are disrespectful of the Buddha's words, and violate sthūlātyaya, like the lifespan of the Tuṣita (Contented) devas, which is four thousand years, they will fall into the naraka realm, equivalent to fifty billion and sixty million years in the human realm.' The Buddha told Maudgalyāyana, 'If, having no sense of shame, they are disrespectful of the Buddha's words, and violate saṃghāvaśeṣa, like the lifespan of the Parinirmita-vaśavartin (Controlling What is Created by Others) devas, which is eight thousand years, they will fall into the naraka realm, equivalent to two hundred and thirty billion and forty million years in the human realm.' The Buddha told Maudgalyāyana, 'If, having no sense of shame, they are disrespectful of the Buddha's words, and violate pārājika, like the lifespan of the Parinirmita-vaśavartin (Controlling What is Created by Others) devas, which is sixteen thousand years, they will fall into the naraka realm, equivalent to twenty-one billion and sixty million years in the human realm.' At that time, the venerable Maudgalyāyana, having heard what the Buddha said, rejoiced and practiced accordingly. At that time, Maudgalyāyana then spoke the following verse: 'Because of the cause and condition of disrespect, upon death, one falls into the evil realms, because of the cause and condition...'

生善者　於此生天上　　緣斯循福藥　　離惡得解脫　不善觀因緣　　身壞入惡□

大統七年歲次辛酉七月一日。于瓜州城西大法師倚勸化告招提禪□比丘曇遠所供養。

【現代漢語翻譯】現代漢語譯本：行善之人，此生終將升入天界，憑藉著遵循福德的良藥，遠離罪惡，獲得解脫。不善之人若不觀察因緣果報，身死之後必將墮入惡道。

大統七年，歲在辛酉年七月初一日。在瓜州城西，由大法師倚勸化，告知招提寺禪房的比丘曇遠所供養。

【English Translation】 English version: Those who cultivate goodness will be reborn in the heavens in this life. By following the medicine of meritorious deeds, they will be liberated from evil and attain liberation. Those who are not good, if they do not observe the causes and conditions, will enter evil realms after the destruction of the body.

The seventh year of Datong, the year being Xin You, the first day of the seventh month. In the west of Guazhou city, offered by Bhiksu Tan Yuan of the Chan chamber of Zhaoti Temple, as informed by the great Dharma master Yi Quanhua.