T85n2791_宗四分比丘隨門要略行儀
大正藏第 85 冊 No. 2791 宗四分比丘隨門要略行儀
No. 2791
宗四分比丘隨門要略行儀
自然□□□□□□□□□□□□□□□不可分別聚落面各六十三步(然今故□□□□□□□□□□□□□前說者是)三蘭若自然面五里。來集於前□□□□□□□□□相(若久固住處欲立戒場者)事有三種標相。內□□□戒場相。于外四周分自然空地(人言一時義亦唯詳處寬狹任立多少。但別兩界莫有交涉分隔。彼此無宜專執)次有一里。即大界內相。最外一重。是大界外相。事須周顯。無宜闃寞法之滅不義。在前規。恐相難。分脈圖委務法憑附遠光濟焉。
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前之圖相足可鏡諸(宜準識知記諸規短約之。地勢隨處方圓十七類分。豈客封一必使事開三相法。離七非無得師心失光萬益。次明作法件如文)結戒場法(但眾情非枯析。蟲生義在將護不妨道業。既是別緣無勞動。眾隨事取集得濟便止。所以大聖設教務益隨機任托方隅作法成就。凡欲結界。先安戒場。後方周繞開自然地空。外周圍名為大界。先小后大準教如斯。然所宗推文則先大后小。以戒場文。此住處故。若先小者何有住處。烏評之句教。則二見
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2791 宗四分比丘隨門要略行儀
No. 2791
宗四分比丘隨門要略行儀
自然……不可分別的聚落，其面各六十三步（然而現在……前述的是）。三蘭若（aranya，指遠離人煙的處所）的自然面為五里。來聚集於前……相（如果長期固定居住的地方想要建立戒場），事情有三種標誌。內……戒場的標誌。在外四周劃分自然空地（人們說『一時』的意義，也只是詳細考慮地方的寬窄，根據情況設立多少。只要區分兩界，不要有交涉分隔，彼此不宜專斷）。其次有一里，即大界內的標誌。最外一層，是大界外的標誌。事情必須周全明顯，不宜寂靜無聲，導致佛法滅亡的不義。在前規劃，恐怕標誌難以區分，脈絡圖詳細委託事務，依靠佛法，憑藉遠光來救濟。
前述的圖相足以借鑑（應該根據它來認識和記錄各種規則，簡短扼要。地勢隨著地方的不同，分為方圓等十七類。難道只是拘泥於一種，一定要使事情具備三種標誌嗎？佛法離開七事不會沒有，得到師心會失去光明，萬事沒有益處。接下來闡明作法事項，如經文所示）。結戒場法（但是大眾的情意不是枯燥的分析，蟲生之義在於將護，不妨礙道業。既然是特別的因緣，沒有勞動，大眾根據情況聚集，得到救濟就停止。所以大聖設立教法，務必隨機應變，任憑依託四方，作法成就。凡是想要結界，先安置戒場，然後才在周圍開闢自然空地。外周圍稱為大界，先小后大，依據教法如此。然而所宗推究經文，則是先大后小。因為戒場的經文說，這是住處。如果先小，哪裡來的住處？烏評之句教，則是二見）。 現代漢語譯本
【English Translation】 English version
Taiso Tripitaka Volume 85, No. 2791, Essential Rituals for Bhikshus Following the Vinaya of the Dharmaguptaka School
No. 2791
Essential Rituals for Bhikshus Following the Vinaya of the Dharmaguptaka School
A natural…an indistinguishable village, each side being sixty-three paces (but now…what was said before is). The natural side of three aranyas (aranya, meaning a place far from human habitation) is five li. Coming together in front…marks (if one wants to establish a sīmā (boundary) in a long-term fixed dwelling place), there are three kinds of signs. Inner…the sign of the sīmā. On the outer four sides, divide natural open space (people say the meaning of 『at one time,』 it is also only to consider in detail the width of the place, and establish as much as appropriate according to the situation. As long as the two boundaries are distinguished, there should be no interaction or separation, and it is not appropriate to be dogmatic with each other). Next, there is one li, which is the sign within the great boundary. The outermost layer is the sign outside the great boundary. Matters must be thorough and clear, and it is not appropriate to be silent and lead to the injustice of the Dharma perishing. In the previous planning, I am afraid that the signs are difficult to distinguish, the detailed entrustment of affairs in the pulse diagram, relying on the Dharma, and relying on distant light to relieve.
The aforementioned diagram is sufficient for reference (it should be based on it to recognize and record various rules, briefly and concisely. The terrain varies according to the place, and is divided into seventeen categories such as square and round. Is it just sticking to one, and must things have three signs? The Dharma will not be without leaving the seven things, and getting the teacher's mind will lose light, and everything will not benefit. Next, explain the method of practice, as the text shows). The method of establishing the sīmā (but the feelings of the public are not dry analysis, the meaning of insect birth lies in protection, and does not hinder the path of practice. Since it is a special cause, there is no labor, the public gathers according to the situation, and stops when relief is obtained. Therefore, the Great Sage established the teachings, and must adapt to the circumstances, and let them rely on the four directions, and the practice will be accomplished. Whenever you want to establish a boundary, first place the sīmā, and then open up natural open space around it. The outer circumference is called the great boundary, first small and then large, according to the teachings. However, what the school investigates in the scriptures is first large and then small. Because the scriptures of the sīmā say that this is a dwelling place. If it is small first, where does the dwelling place come from? The sentence teaching of Wu Ping is two views).
齊非究其成不。則先後俱得無容偏封致紛失耳)準彼圖相。先唱戒場結已。然後唱大界相結之唱告法則具依圖軌(應一比丘至上座所。敷座修威儀設禮已打靜合掌云。大德僧聽。我比丘為僧唱四方大界相。若界場應云。為僧唱四方戒場相。余如本軌)戒場羯磨文(問和簡眾等準前說)大德僧聽。此住處比丘。稱四方小界相。若僧時到僧忍聽。僧今於此四方小界相內。結作戒場。白是如 大德僧聽此住處比丘。稱四方小界相。僧今於此四方小界相內結戒場。誰諸長老忍。僧於此四方相內結戒場者默然。誰不忍者說。僧已忍於此四方相內結戒場竟。僧忍默然故。是事如是持結大界羯磨文(唱相問和簡眾等並準上應知)大德僧聽。此住處比丘唱四方大界相。若僧時到僧忍聽。僧今於此四方相內結大界。同一住處同一說戒。白如是 大德僧聽。此住處比丘唱四方大界相。僧今於此四方相內結大界。同一住處同一說戒。誰諸長老忍僧於此四方相內結大界。同一住處同一說戒者默然。誰不忍者說。僧已忍。於此四方相內。同一住處同一說戒。結大界竟。僧忍默然故。是事如是持 解界法(律云。時諸比丘。意有欲廣作界者。有欲狹作者。佛言。自今已去。若欲改作者。先解前界。然後廣狹作從意)解大界羯磨(方便問和等如上準說
【現代漢語翻譯】 現代漢語譯本： 是否需要徹底探究它的構成？如果需要，那麼先後都應該得到，不應有偏頗，以避免導致紛爭和失誤。)參照那些圖樣。先唱戒場結界完畢后，然後唱大界結界的相狀，唱告的法則完全依照圖軌（應由一位比丘到上座處，敷設座位，修整威儀，行禮完畢后，打靜板，合掌說：『大德僧眾請聽。我比丘為僧眾唱四方大界的相狀。』如果是戒場，則說：『為僧眾唱四方戒場的相狀。』其餘如原本的儀軌）。 戒場羯磨文（詢問和合、簡別僧眾等，都按照前面所說的）：『大德僧眾請聽。此住處的比丘，稱說四方小界的相狀。如果僧眾時機已到，僧眾容忍聽取，僧眾現在於此四方小界的相狀內，結作為戒場。』白是這樣。 『大德僧眾請聽，此住處的比丘，稱說四方小界的相狀。僧眾現在於此四方小界的相狀內結戒場。哪位長老容忍僧眾在此四方相狀內結戒場的就默然，誰不容忍就說出來。』僧眾已經容忍在此四方相狀內結戒場完畢。僧眾容忍默然的緣故，這件事就這樣成立並保持。 結大界羯磨文（唱相、詢問和合、簡別僧眾等，都按照上面所說的應該知道）：『大德僧眾請聽。此住處的比丘唱說四方大界的相狀。如果僧眾時機已到，僧眾容忍聽取，僧眾現在於此四方相狀內結大界，同一住處，同一說戒。』白是這樣。 『大德僧眾請聽，此住處的比丘唱說四方大界的相狀。僧眾現在於此四方相狀內結大界，同一住處，同一說戒。哪位長老容忍僧眾在此四方相狀內結大界，同一住處，同一說戒的就默然，誰不容忍就說出來。』僧眾已經容忍，於此四方相狀內，同一住處，同一說戒，結大界完畢。僧眾容忍默然的緣故，這件事就這樣成立並保持。 解界法（《律藏》說：『當時，諸位比丘，有的想要擴大結界範圍，有的想要縮小結界範圍。』佛說：『從今以後，如果想要更改結界範圍，先要解除之前的結界，然後隨意擴大或縮小。』） 解大界羯磨（方便詢問和合等，如上面所說的）
【English Translation】 English version: Is it necessary to thoroughly investigate its formation? If so, then both the beginning and the end should be obtained without bias, in order to avoid causing disputes and errors.) Refer to those diagrams. After chanting the boundary of the ordination ground is completed, then chant the appearance of the great boundary being established, and the rules for chanting and announcing should fully follow the diagrammatic guidelines (A Bhikshu should go to the most senior monk, set up a seat, adjust his demeanor, perform the rituals, strike the silence board, and say with palms together: 'Venerable Sangha, please listen. I, a Bhikshu, am chanting the appearance of the great boundary of the four directions for the Sangha.' If it is an ordination ground, then say: 'Chanting the appearance of the ordination ground of the four directions.' The rest is as in the original guidelines). Ordination Ground Karma Text (Asking about harmony, distinguishing the assembly, etc., should be done according to what was said before): 'Venerable Sangha, please listen. The Bhikshus of this dwelling place are describing the appearance of the small boundary of the four directions. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha is now, within the appearance of this small boundary of the four directions, establishing an ordination ground.' The announcement is thus. 'Venerable Sangha, please listen, the Bhikshus of this dwelling place are describing the appearance of the small boundary of the four directions. The Sangha is now establishing an ordination ground within the appearance of this small boundary of the four directions. Whoever among the elders tolerates the Sangha establishing an ordination ground within this four-directional appearance should remain silent; whoever does not tolerate it should speak up.' The Sangha has already tolerated the establishment of an ordination ground within this four-directional appearance. Because the Sangha tolerates and remains silent, this matter is thus established and maintained. Great Boundary Karma Text (Chanting the appearance, asking about harmony, distinguishing the assembly, etc., should all be known according to what was said above): 'Venerable Sangha, please listen. The Bhikshus of this dwelling place are chanting the appearance of the great boundary of the four directions. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha is now establishing a great boundary within this four-directional appearance, in the same dwelling place, with the same recitation of precepts.' The announcement is thus. 'Venerable Sangha, please listen, the Bhikshus of this dwelling place are chanting the appearance of the great boundary of the four directions. The Sangha is now establishing a great boundary within this four-directional appearance, in the same dwelling place, with the same recitation of precepts. Whoever among the elders tolerates the Sangha establishing a great boundary within this four-directional appearance, in the same dwelling place, with the same recitation of precepts, should remain silent; whoever does not tolerate it should speak up.' The Sangha has already tolerated, within this four-directional appearance, in the same dwelling place, with the same recitation of precepts, the establishment of the great boundary is completed. Because the Sangha tolerates and remains silent, this matter is thus established and maintained. The Method of Dissolving the Boundary (The Vinaya says: 'At that time, the Bhikshus, some wanted to expand the boundary, and some wanted to shrink the boundary.' The Buddha said: 'From now on, if you want to change the boundary, you must first dissolve the previous boundary, and then expand or shrink it as you wish.') Dissolving the Great Boundary Karma (Conveniently asking about harmony, etc., as mentioned above)
用)大德僧聽。此住處比丘。同一住處同一說戒。若僧時到僧忍聽。今解大界。白如是 大德僧聽。此住處比丘。同一住處同一說戒。今解大界。誰諸長老忍。僧同一住處同一說戒。解大界者默然。誰不忍者說。僧已忍同一住處同一說戒。解大界竟。僧忍默故然。是事如是持 解戒場羯磨(應在場內不得在大界內遙解。律無正文。舊羯磨中用解大界法解之。唯稱大小為別。今不同之。戒場不許說戒。何得牒解。令準難事。但翻結為解。理通文順矣。義文云)大德僧聽。此住處比丘解戒場。若僧時到僧忍聽。今解戒場。白如是 大德僧聽。此住處比丘戒場。僧今解戒場。誰諸長老忍。僧集此處解戒場者默然。誰不忍者說。僧已忍於此解戒場竟。僧忍默然故。是事如是持 二三人遞作對首說戒法(應云)二大德一心念。今白月十五日眾僧說戒。我比丘某甲清凈(三說)彼答言爾(餘二人作法亦然。若十五日已后應云 黑月十五日若也小隨稱之。其說戒法不問界內人數多少。皆須鳴鐘具籌燒香散花香汁灑地。一同眾法。不異爾)一人心念僧戒法者(集除對首中初句。余法悉同上)。
對首安居法 大德一心念。我比丘某甲。今依某甲僧伽藍(若在俗人家應云依某甲聚落也)前三月夏安居房舍破修治故(三說前人問言)
【現代漢語翻譯】 現代漢語譯本：
諸位大德僧眾請聽。此住處的比丘，在同一住處舉行同一次說戒。如果僧眾認為時機已到，請允許現在解除大界。告知如上。
諸位大德僧眾請聽。此住處的比丘，在同一住處舉行同一次說戒。現在解除大界。哪位長老同意僧眾在同一住處舉行同一次說戒，並解除大界，請保持沉默。誰不同意請說出來。僧眾已經同意在同一住處舉行同一次說戒，並解除大界完畢。僧眾因為沉默而表示同意。此事就這樣執行。
解除戒場羯磨（應該在戒場內進行，不得在大界內遙遠地解除。律典沒有明確的條文。舊的羯磨中使用解除大界的方法來解除戒場，只是稱呼大小有所區別。現在不同於以往。戒場不允許說戒，怎麼能牒解呢？應該參照難事，但將『結』改為『解』，道理就通順，文字也流暢了。義文說）：諸位大德僧眾請聽。此住處的比丘解除戒場。如果僧眾認為時機已到，請允許現在解除戒場。告知如上。
諸位大德僧眾請聽。此住處的比丘的戒場。僧眾現在解除戒場。哪位長老同意僧眾在此處集合解除戒場，請保持沉默。誰不同意請說出來。僧眾已經同意在此解除戒場完畢。僧眾因為沉默而表示同意。此事就這樣執行。
二三人輪流作對首說戒法（應該說）：兩位大德請一心憶念。現在是白月十五日，眾僧說戒。我比丘某甲清凈。（重複三次）對方回答說：『是』。（其餘兩人也同樣做法。如果是十五日之後，應該說：『黑月十五日』，或者根據實際情況稱呼。說戒法不問界內人數多少，都必須鳴鐘、準備籌碼、燒香、散花、用香汁灑地，與通常的僧眾法事相同，沒有區別。）
一人心中憶念僧戒法（集合時去除對首中的第一句，其餘方法全部與上面相同）。
對首安居法：大德請一心憶念。我比丘某甲，現在依靠某甲僧伽藍（Samgharama，僧園）（如果是在俗人家中，應該說：『依靠某甲聚落』），因為前三月夏安居的房舍破損需要修繕（重複三次），前面的人問：『
【English Translation】 English version:
Listen, venerable Sangha (community of monks). The Bhikkhus (monks) of this dwelling, observe the precepts together in the same dwelling. If the Sangha deems it the right time, may the Sangha permit the dissolution of the great boundary (大界, da jie). This is the announcement.
Listen, venerable Sangha. The Bhikkhus of this dwelling, observe the precepts together in the same dwelling. Now the great boundary is dissolved. Which of the elders approves of the Sangha observing the precepts together in the same dwelling and dissolving the great boundary, let them remain silent. Whoever disapproves, let them speak. The Sangha has approved observing the precepts together in the same dwelling and the dissolution of the great boundary is completed. The Sangha approves because of silence. Let this matter be carried out accordingly.
The Karma (羯磨, jie mo) for dissolving the precept ground (戒場, jie chang) (should be performed within the precept ground, and not remotely from within the great boundary. There is no explicit rule in the Vinaya (律, lv). The old Karma used the method of dissolving the great boundary to dissolve the precept ground, only differing in the terms 'great' and 'small'. Now it is different. The precept ground does not allow the recitation of precepts, so how can it be dissolved by announcement? It should follow the difficult matters, but changing 'establishing' to 'dissolving', the reasoning is clear and the text is smooth. The meaning text says): Listen, venerable Sangha. The Bhikkhus of this dwelling are dissolving the precept ground. If the Sangha deems it the right time, may the Sangha permit the dissolution of the precept ground. This is the announcement.
Listen, venerable Sangha. The precept ground of the Bhikkhus of this dwelling. The Sangha is now dissolving the precept ground. Which of the elders approves of the Sangha gathering here to dissolve the precept ground, let them remain silent. Whoever disapproves, let them speak. The Sangha has approved the dissolution of the precept ground here. The Sangha approves because of silence. Let this matter be carried out accordingly.
The method of reciting the precepts by two or three people in turn (should say): Two venerable ones, please focus your minds. Today is the fifteenth day of the white month, the Sangha is reciting the precepts. I, Bhikkhu (比丘, bi qiu) so-and-so, am pure. (Repeat three times) The other person replies: 'Yes.' (The other two people also perform the same method. If it is after the fifteenth day, it should be said: 'Fifteenth day of the black month,' or call it according to the actual situation. The recitation of precepts does not ask about the number of people within the boundary, all must ring the bell, prepare the counters, burn incense, scatter flowers, and sprinkle the ground with fragrant water, the same as the usual Sangha affairs, there is no difference.)
The one who mentally recites the Sangha precepts (when gathering, remove the first sentence of the counter, the rest of the method is all the same as above).
The method of dwelling in peace by counter: Venerable one, please focus your mind. I, Bhikkhu so-and-so, now rely on the Samgharama (僧伽藍, seng qie lan) of so-and-so (if it is in a layperson's home, it should be said: 'rely on the settlement of so-and-so'), because the dwelling for the three months of the summer retreat is damaged and needs repair (repeat three times), the person in front asks: '
汝依誰持律(答云)某甲律師(彼應報云)有疑當問答云爾(小者□頂戴持)若四月十七日後乃至五月十六日並應言。后三月夏安居(余法同上)一人心念。安居法唯除大德一心念及下問答。自外一同對首法(莫問對首及與心念。若在白衣家時。須除房舍破修治故。余悉同上。比丘不得為俗人。作使隨所作者得突吉羅)。
受日羯磨文 大德僧聽。若僧時到僧忍聽。比丘某甲。受過七日法十五日(若一月應云一月日)出界外。為請喚故(若三寶療病等緣。並隨事稱之)還來此中安居。白如是 大德僧聽。比丘某甲受過七日法十五日(若一日應云一月日)出界外。為請喚故(若三寶或療病等諸緣。並隨事稱之)還來此中安居。誰諸長老忍。僧聽比丘某甲受過七日法。十五日(一月隨稱)出界外。為請喚故(余緣準稱)還來此中安居者默然。誰不忍者說。僧已忍與比丘某甲受過七日法十五日(若一月準稱之)出界外。為請喚故(余緣隨稱)還來此中安居竟。僧忍默然故。是事如是持。
對首受七日法(此律有開受七日之文。故律云。聽受曰去然無其受法。古今共行受法者。唯羯磨詞句義立應知。若受七日但得六夜。故律云及第七日還也。文云)大德一心念。我比丘某甲受七日法。出界外。為某事故。還來此中
【現代漢語翻譯】 現代漢語譯本： 『你』依誰持律？（回答說）『某甲』律師。（他應該回答說）有疑問應當提問。（年幼者應該）頂戴奉持。（如果是在四月十七日後乃至五月十六日，都應該說）后三個月夏安居。（其餘方法同上）一人心中默唸安居法，唯獨大德可以一心念，以及下文的問答。除此之外，都採用對首法。（無論對首還是心中默唸，如果在白衣家時，必須去除房舍破損修繕的原因，其餘都同上。比丘不得為俗人做事，無論做什麼都會得到突吉羅（Dukkata，惡作）罪。）
受日羯磨文：大德僧眾請聽。如果僧眾時機已到，僧眾忍可聽受，比丘『某甲』，受過七日法，十五日（如果是一個月，應該說一個月日）出界外，爲了請喚的緣故（如果是三寶、療病等緣由，都隨事情稱說），回來此中安居。稟白如是。大德僧眾請聽。比丘『某甲』受過七日法，十五日（如果是一日，應該說一個月日）出界外，爲了請喚的緣故（如果是三寶或者療病等各種緣由，都隨事情稱說），回來此中安居。哪位長老忍可？僧眾聽受比丘『某甲』受過七日法，十五日（一個月隨稱），出界外，爲了請喚的緣故（其餘緣由準此稱說），回來此中安居的，默然。誰不忍可的說出來。僧眾已經忍可給予比丘『某甲』受過七日法，十五日（如果一個月準此稱說）出界外，爲了請喚的緣故（其餘緣由隨此稱說），回來此中安居完畢。僧眾忍可默然，這件事就這樣持守。
對首受七日法：（此律有開許接受七日之文，所以律中說，聽許接受日，然而沒有接受的方法。古今共同實行的接受方法，只有羯磨的詞句義理成立，應當知道。如果接受七日，只能得到六夜，所以律中說以及第七日返回。文說）大德一心念，我比丘『某甲』接受七日法，出界外，爲了某事事故，回來此中。
【English Translation】 English version: 『Who』s precepts do you uphold?』 (Answer:) 『Lawyer So-and-so.』 (He should reply:) 『If there are doubts, you should ask.』 (The younger one should) respectfully uphold it. (If it is after the 17th day of the fourth month up to the 16th day of the fifth month, it should be said:) 『The last three months of the summer retreat.』 (The rest of the method is the same.) One person contemplates the retreat method in their mind. Only a great virtuous one can contemplate it in their mind, as well as the questions and answers below. Apart from that, the method of facing each other is used. (Whether facing each other or contemplating in the mind, if it is in a layman's house, the reason for repairing damaged houses must be removed; the rest is the same. A Bhikkhu (monk) must not work for a layman; whatever he does, he will incur a Dukkata (misdeed) offense.)
Text of the Karma (formal act) for Receiving Days: Venerable Sangha (community of monks), please listen. If the time is right for the Sangha, and the Sangha agrees to listen, Bhikkhu 『So-and-so』 receives the seven-day rule, fifteen days (if it is one month, it should be said 『one month day』) outside the boundary, for the sake of being summoned (if it is for the Three Jewels (Buddha, Dharma, Sangha), healing illnesses, etc., it should be stated according to the matter), and returns here to observe the retreat. I report thus. Venerable Sangha, please listen. Bhikkhu 『So-and-so』 receives the seven-day rule, fifteen days (if it is one day, it should be said 『one month day』) outside the boundary, for the sake of being summoned (if it is for the Three Jewels or various reasons such as healing illnesses, it should be stated according to the matter), and returns here to observe the retreat. Which elders agree? The Sangha listens to Bhikkhu 『So-and-so』 receiving the seven-day rule, fifteen days (one month as appropriate), outside the boundary, for the sake of being summoned (other reasons should be stated accordingly), and returning here to observe the retreat, remain silent. Whoever does not agree, speak up. The Sangha has already agreed to grant Bhikkhu 『So-and-so』 the seven-day rule, fifteen days (if it is one month, it should be stated accordingly) outside the boundary, for the sake of being summoned (other reasons should be stated accordingly), and the completion of returning here to observe the retreat. The Sangha agrees and remains silent; this matter is thus upheld.
Receiving the Seven-Day Rule by Facing Each Other: (This Vinaya (monastic code) has the allowance to receive the seven-day rule, so the Vinaya says, 『Listening to the allowance to receive the day,』 but there is no method for receiving it. The method of receiving it that has been practiced in ancient and modern times is only the meaning of the words of the Karma that is established, it should be known. If receiving the seven days, one only gets six nights, so the Vinaya says, 『and also returns on the seventh day.』 The text says:) Venerable one, contemplate in your mind, I, Bhikkhu 『So-and-so,』 receive the seven-day rule, outside the boundary, for such-and-such a reason, and return here.
安居。白大德令知(三說)心念受七日法(此律無開心念受文。準十誦律開獨住等五人。七種心念中受日是某一數也。應云)我比丘某甲受七日法。出界外。為某事故。還來此中安居(三說)說欲法有四種。一自說欲(謂自身至僧中說已出去文云)大德僧聽。我比丘某甲某事因緣。如法僧事與欲清凈(一說)二為他說(文云)大德僧聽。比丘某甲某事因緣。我受彼欲清凈。如法僧事與欲清凈(一說)三自為兼他(謂自有緣復受他欲僧中說云)大德僧聽。比丘某甲某事因緣。我受彼欲清凈。我比丘某甲某事因緣。彼及我身各如法。僧事與欲清凈(一說)四轉與欲清凈者(謂受他欲已忽自有因緣。不得至僧中。應向余比丘邊合說者定。文云)大德一心念比丘某甲某事因緣。我受彼欲清凈。我比丘某甲某事因緣。彼及我身各如法。僧事與欲清凈(一說)彼人受已至僧中。應如常直說之。
僧中自恣法(要須下至五人已上方得作法。若少一人不成。差舉應差二人所差人必須具五德。不愛不恚不怖不癡。知已自恣等自恣。若有五人各別差。若六人雙差無失)。
差五德羯磨文 大德僧聽。若僧時到僧忍聽。差比丘某甲作受自恣人。白如是 大德僧聽。僧差比丘某甲作受自恣人。誰諸長老忍。僧差比丘某甲。作受自恣
【現代漢語翻譯】 現代漢語譯本： 安居。稟告各位大德，請知悉（重複三次）：我以心念接受七日法（此律中沒有明確的心念接受條文，參照《十誦律》，允許獨住等五種情況下，在七種心念中接受日期的計算。應說：）我比丘某甲接受七日法，離開界外，因為某事，還會回到這裡安居（重複三次）。 說欲法有四種：一、自說欲（指自身到僧團中說明，然後離開，文書上寫：）『大德僧眾請聽，我比丘某甲因為某事因緣，如法僧事與欲清凈』（說一次）。二、為他說（文書上寫：）『大德僧眾請聽，比丘某甲因為某事因緣，我接受他的欲清凈，如法僧事與欲清凈』（說一次）。三、自為兼他（指自己有因緣，又接受他人之慾，在僧團中說：）『大德僧眾請聽，比丘某甲因為某事因緣，我接受他的欲清凈，我比丘某甲因為某事因緣，他和我的身體各自如法，僧事與欲清凈』（說一次）。四、轉與欲清凈者（指接受他人之慾后，忽然自己有因緣，不能到僧團中，應向其他比丘一起說清楚，文書上寫：）『大德一心念，比丘某甲因為某事因緣，我接受他的欲清凈，我比丘某甲因為某事因緣，他和我的身體各自如法，僧事與欲清凈』（說一次）。那人接受後到僧團中，應如常直接說出。 僧團中自恣法（必須至少五人以上才能作法，少一人都不行。差舉應差兩人，被差的人必須具備五德：不愛、不恚、不怖、不癡，知道自恣等自恣。如果有五人，各自差舉；如果六人，雙重差舉也沒問題）。 差五德羯磨文：『大德僧眾請聽，如果僧眾時間到了，僧眾忍可聽，差比丘某甲作為接受自恣之人，稟白如上。』『大德僧眾請聽，僧眾差比丘某甲作為接受自恣之人，哪位長老忍可，僧眾差比丘某甲作為接受自恣之人』
【English Translation】 English version: Residence. Inform the venerable elders, please be aware (said three times): I, Bhikshu (monk) so-and-so, accept the seven-day rule with mindfulness (this rule does not have explicit text for accepting with mindfulness; according to the Ten Recitation Vinaya, it is allowed in five situations such as solitary dwelling, and the calculation of days is within the seven types of mindfulness. It should be said:) I, Bhikshu (monk) so-and-so, accept the seven-day rule, leaving the boundary, because of a certain matter, and will return here for the residence (said three times). There are four types of giving consent: 1. Giving consent oneself (referring to personally informing the Sangha and then leaving, the text states:) 'Venerable Sangha, please listen, I, Bhikshu (monk) so-and-so, because of a certain matter, the Dharma affairs of the Sangha are in accordance with purity of consent' (said once). 2. Giving consent for another (the text states:) 'Venerable Sangha, please listen, Bhikshu (monk) so-and-so, because of a certain matter, I accept his purity of consent, the Dharma affairs of the Sangha are in accordance with purity of consent' (said once). 3. Giving consent for oneself and another (referring to having one's own reason and also accepting another's consent, said in the Sangha:) 'Venerable Sangha, please listen, Bhikshu (monk) so-and-so, because of a certain matter, I accept his purity of consent, I, Bhikshu (monk) so-and-so, because of a certain matter, his and my body are each in accordance with the Dharma, the Sangha affairs are in accordance with purity of consent' (said once). 4. Transferring purity of consent (referring to accepting another's consent and then suddenly having one's own reason, unable to go to the Sangha, one should clearly explain to another Bhikshu (monk), the text states:) 'Venerable, with one mind, Bhikshu (monk) so-and-so, because of a certain matter, I accept his purity of consent, I, Bhikshu (monk) so-and-so, because of a certain matter, his and my body are each in accordance with the Dharma, the Sangha affairs are in accordance with purity of consent' (said once). After that person accepts it, they should go to the Sangha and state it directly as usual. The Pravāraṇa (self-criticism) ceremony in the Sangha (must have at least five people to perform the ceremony; it cannot be done with fewer. The appointment should be made by two people, and the appointed person must possess five virtues: no love, no anger, no fear, no delusion, knowing the Pravāraṇa, etc. If there are five people, each appoints; if there are six people, double appointment is fine). The Karma text for appointing the five virtues: 'Venerable Sangha, please listen, if the Sangha's time has come, if the Sangha approves of listening, appoint Bhikshu (monk) so-and-so as the person to receive the Pravāraṇa, report as above.' 'Venerable Sangha, please listen, the Sangha appoints Bhikshu (monk) so-and-so as the person to receive the Pravāraṇa, which elder approves, the Sangha appoints Bhikshu (monk) so-and-so as the person to receive the Pravāraṇa.'
人者默然。誰不忍者說。僧已忍差比丘某甲作受自恣人竟。僧忍默然故。是事如是持 五德白僧自恣法(五德既被差。已應至上座所坐訖。作白羯磨文云)大德僧聽。今白月十五日眾僧自恣。若僧時到僧忍聽。和合自恣。白如是(若黑月準稱之。及日數等作如是白已。然後應白眾言。眾僧應各偏露右肩。前就草座䠒跪合掌。如法受自恣。然二五德更互䠒跪受自恣。不得立相待)。
僧各自恣文 大德一心念。今日眾僧自恣。我比丘某甲亦自恣。若有見聞疑罪愿。大德長老哀愍故語我。我若見罪。當如法法懺悔(三說)若二人三人四人。應更互相共自恣(文云)三長老一心念。眾僧今日自恣。我比丘某甲亦自恣清凈(三說)答言。爾餘人(作法亦爾)一人心念。自恣法唯除上長老一心念一句(余悉同上)分亡比丘輕物法(先令看病比丘持亡比丘輕物。于僧中舍之。文云)大德僧聽。比丘某甲此住處命過(若在余處亡應云彼住處)所有衣若非衣。現前僧應分(三說訖后總云。我比丘某甲持此衣物。令舍與增。如是舍已知律者。應先問言有看病人不。若言。有者應問言。三寶別人負亡者物不。又亡者負三寶別人物不。若言有者宜可徴償。然後作法。作法之軌須定四準。一定同生非同生。二囑授成不成。三料簡輕重。四
【現代漢語翻譯】 現代漢語譯本： 無人反對，保持沉默。誰有異議請說出來。僧團已經認可由比丘某甲作為接受自恣的人選。僧團認可，所以保持沉默。此事就這樣決定。
五德白僧自恣法（五德之人被選出后，應該到上座所在之處坐下，然後宣讀白羯磨文）：
『大德僧眾請聽。現在是白月（指農曆上半月）十五日，眾僧進行自恣。如果僧團認為時機已到，請允許僧團和合進行自恣。』這樣宣告。（如果是黑月，則相應地說明，並說明日期等。這樣宣告后，應該對大眾說：『眾僧應該各自袒露右肩，到草座前跪下，合掌，如法接受自恣。』然後兩位五德之人輪流跪下接受自恣，不得站立等待。）
僧人各自自恣文：
『大德請一心憶念。今日眾僧進行自恣，我比丘某甲也進行自恣。如果各位大德有見到、聽到或懷疑我有任何罪過，希望各位長老慈悲告知我。如果我確實有罪，我將依法懺悔。』（重複三次）
如果是兩人、三人或四人，應該互相進行自恣（文如下）：
『三位長老請一心憶念。今日眾僧進行自恣，我比丘某甲也進行自恣，以求清凈。』（重複三次）
回答說：『是的。』
其餘人（做法也一樣）。
一人心中憶念。自恣法唯獨省略『上長老一心念』一句（其餘都與上面相同）。
分亡比丘輕物法（首先讓照顧病人的比丘拿著亡故比丘的輕物，在僧團中捨棄。文如下）：
『大德僧眾請聽。比丘某甲在此住處去世（如果是在其他地方去世，則應說『在彼住處』），所有衣服或非衣服，現前僧團應該進行分配。』（三次宣告完畢后，總的說：『我比丘某甲將這些衣物捨棄給僧團。』這樣捨棄后，懂得戒律的人應該先問：『有沒有照顧病人的人？』如果有人回答『有』，則應問：『三寶、其他人是否欠亡者財物？』以及『亡者是否欠三寶、其他人財物？』如果回答『有』，則應該追討償還，然後進行分配。分配的規則需要確定四個標準：一是同生與非同生，二是囑託是否成立，三是區分輕重，四是……
【English Translation】 English version: The person remains silent. Whoever disagrees, speak up. The Sangha has already approved Bhikshu (monk) so-and-so to be the person to receive the Pravāraṇā (self-surrender). The Sangha approves, hence the silence. Let the matter be settled thus.
The Five Virtues' Announcement to the Sangha for Pravāraṇā (After the person with the five virtues has been chosen, he should go to where the most senior monk is seated and sit down, then recite the announcement of the Karma (action):
'Venerable Sangha, please listen. Today is the fifteenth day of the white month (waxing moon), and the Sangha is performing Pravāraṇā. If the Sangha deems the time appropriate, may the Sangha permit the harmonious performance of Pravāraṇā.' This is the announcement. (If it is the black month (waning moon), state it accordingly, and specify the date, etc. After making this announcement, one should say to the assembly: 'The Sangha should each expose their right shoulder, kneel before the grass mat, join their palms, and receive Pravāraṇā according to the Dharma.' Then the two people with the five virtues take turns kneeling to receive Pravāraṇā, without standing and waiting for each other.)
The Sangha's Individual Pravāraṇā Text:
'Venerable ones, please focus your minds. Today the Sangha is performing Pravāraṇā, and I, Bhikshu (monk) so-and-so, am also performing Pravāraṇā. If any of you venerable ones have seen, heard, or suspect that I have committed any offense, I beseech you, elders, out of compassion, to inform me. If I am indeed guilty, I will repent according to the Dharma.' (Repeat three times.)
If there are two, three, or four people, they should perform Pravāraṇā with each other (the text is as follows):
'Three elders, please focus your minds. Today the Sangha is performing Pravāraṇā, and I, Bhikshu (monk) so-and-so, am also performing Pravāraṇā, seeking purity.' (Repeat three times.)
Answer: 'Yes.'
The remaining people (the procedure is the same).
One person contemplates in their mind. The Pravāraṇā omits only the phrase 'the senior elder focuses his mind' (the rest is the same as above).
The Method for Distributing the Minor Possessions of a Deceased Bhikshu (First, have the Bhikshu who cared for the sick monk hold the minor possessions of the deceased Bhikshu and relinquish them to the Sangha. The text is as follows):
'Venerable Sangha, please listen. Bhikshu (monk) so-and-so has passed away at this dwelling (if he passed away elsewhere, it should be said 'at that dwelling'), and all his robes or non-robes should be distributed by the present Sangha.' (After announcing this three times, say in general: 'I, Bhikshu (monk) so-and-so, relinquish these robes and possessions to the Sangha.' After relinquishing them in this way, someone who knows the Vinaya (monastic rules) should first ask: 'Is there anyone who cared for the sick monk?' If someone answers 'yes,' then ask: 'Does the Triple Gem (Buddha, Dharma, Sangha) or others owe the deceased anything?' and 'Does the deceased owe the Triple Gem or others anything?' If the answer is 'yes,' then the debts should be collected and repaid, and then the distribution should be carried out. The rules for distribution require establishing four criteria: first, those who lived together versus those who did not; second, whether the instructions were valid; third, distinguishing between minor and major possessions; fourth...
賞勞分攝前之三。準事類稍多檢如廣本。違名所諱。諱無宜繁引。第四賞分事須備舉爾)。
賞勞法(凡作賞法須具功勞稱教事如作法方就。謂備五德得受。此賞闕之。不合五德者。一知病人可食不可食應與。二不穢污大小便唾吐。三能為病人經理湯藥作究竟意。四有慈心不應闕彼人具不。或言具者令數之。審知具己。然後作法方便問和簡眾等如常)。
賞勞羯磨文 大德僧聽。比丘某甲此住處命過(若余處應云住處)所有衣缽坐具針筒盛衣𧝙器(若於六物中闕者。隨現有者稱之)現前僧應分。若僧時到僧忍聽。僧今與比丘某甲看病人。白如是 大德僧聽。比丘某甲此住處命過。所有衣缽坐具針筒盛衣𧝙器。現前僧應分。今與比丘某甲看病人。誰諸長老忍。僧與比丘某甲看病人。衣缽坐具針筒盛衣𧝙器者默然。誰不忍者說。僧已忍。與某甲比丘看病人衣缽坐具針筒盛衣𧝙器竟。僧忍默然故。是事如是持(賞勞法竟事次分衣。然義準四分及十誦明文。先須差一人具五德人。作分衣者謂不愛不恚不怖不癡知已分未分。及依時價色等差得人已方行付分之法有人立三法者。此思文不了。又今行事多行一百二法。即為分攝者。良恐難。準甚有所闕也。今宗行事之軌。決須立某差人秉法者。問和等並如上)。
【現代漢語翻譯】 現代漢語譯本： 關於賞賜照料者的三種方式在前面已經提到過。參照相關事例，如果需要更詳細的檢查，可以參考廣本。避免使用被避諱的名字。避諱不宜過度引用。第四種賞賜方式需要全面列舉。
賞勞法（凡是制定賞賜方法，必須具備功勞、符合教義等條件，按照作法進行。即具備五德才能接受此賞賜，缺少任何一項都不行。不符合五德的人：一、知道病人可以吃什麼，不可以吃什麼，應該給什麼；二、不弄髒大小便、唾液等；三、能為病人管理湯藥，盡心盡力；四、有慈悲心。不應該缺少具備這些條件的人，或者說具備這些條件的人，要數清楚。確實知道具備這些條件后，然後按照作法，方便地詢問和簡略地告知大眾等，如常進行）。
賞勞羯磨文：大德僧眾請聽。比丘某甲（此處）住處命終（如果在其他地方，應說『住處』），所有衣缽、坐具、針筒、盛衣缽器（如果在六物中缺少，就按照現有的稱說），現前僧眾應該分。如果僧眾時間到了，僧眾忍可聽取。僧眾現在將（這些物品）給予比丘某甲，因為他看護病人。白如是。大德僧眾請聽。比丘某甲（此處）住處命終，所有衣缽、坐具、針筒、盛衣缽器，現前僧眾應該分。現在給予比丘某甲，因為他看護病人。哪位長老忍可，僧眾將比丘某甲看護病人所得的衣缽、坐具、針筒、盛衣缽器給予他，就保持沉默。誰不忍可就說出來。僧眾已經忍可。給予某甲比丘看護病人所得的衣缽、坐具、針筒、盛衣缽器完畢。僧眾因為忍可而沉默，這件事就這樣執行（賞勞法結束，接下來是分衣。然而，根據四分律和十誦律的明確條文，首先需要選出一位具備五德的人，作為分衣者，即不愛、不恚、不怖、不癡，知道已經分和未分，以及根據時價、顏色等來選擇合適的人。選好人後，才進行交付分配的方法。有人提出三種方法，這是因為沒有理解經文。現在實行的多為一百零二法，即作為分攝者，恐怕難以做到。根據宗門行事的規範，必須確定某人作為秉法者。詢問和告知等都如上所述）。
【English Translation】 English version: The three ways of rewarding caregivers mentioned earlier. Refer to relevant examples, and if more detailed inspection is needed, refer to the Guang Ben (expanded version). Avoid using names that are taboo. Taboos should not be excessively cited. The fourth type of reward needs to be fully listed.
The Law of Rewarding Labor (Whenever a method of reward is formulated, it must have merit, conform to the teachings, and be carried out according to the procedure. That is, one must possess the five virtues to receive this reward; lacking any one of them is not acceptable. Those who do not meet the five virtues: 1. Know what the patient can and cannot eat, and what should be given; 2. Do not defile with excrement, urine, saliva, etc.; 3. Be able to manage the patient's medicine and decoctions, and do their best; 4. Have compassion. One should not lack people who possess these qualities, or if they do, they should be counted clearly. After truly knowing that they possess these qualities, then follow the procedure, conveniently inquire and briefly inform the assembly, etc., as usual).
The Karma Text for Rewarding Labor: Venerable Sangha, please listen. Bhikshu (name) has passed away at this dwelling (if in another place, it should be said 'dwelling'), and all the robes, bowls, sitting mats, needle cases, and robe containers (if any of the six items are missing, they should be named according to what is available) should be distributed by the present Sangha. If the Sangha has time, the Sangha should listen with forbearance. The Sangha now gives (these items) to Bhikshu (name) because he cared for the patient. Announce thus. Venerable Sangha, please listen. Bhikshu (name) has passed away at this dwelling, and all the robes, bowls, sitting mats, needle cases, and robe containers should be distributed by the present Sangha. Now give them to Bhikshu (name) because he cared for the patient. Whoever among the elders approves, the Sangha gives the robes, bowls, sitting mats, needle cases, and robe containers obtained by Bhikshu (name) for caring for the patient, remain silent. Whoever does not approve, speak up. The Sangha has already approved. The distribution of the robes, bowls, sitting mats, needle cases, and robe containers obtained by Bhikshu (name) for caring for the patient is completed. The Sangha remains silent because of approval, and this matter is carried out in this way (The Law of Rewarding Labor ends, and next is the distribution of robes. However, according to the clear provisions of the Four-Part Vinaya and the Ten Recitation Vinaya, first, a person with the five virtues must be selected as the distributor of robes, that is, without love, anger, fear, or delusion, knowing what has been distributed and what has not, and selecting suitable people according to price, color, etc. Only after selecting the right person can the method of delivery and distribution be carried out. Some propose three methods, which is because they have not understood the scriptures. Now, many practice one hundred and two methods, that is, as distributors, which may be difficult to achieve. According to the norms of the sect's practices, a certain person must be determined as the enforcer of the law. Inquiry and notification, etc., are all as above).
差分衣人羯磨文 大德僧聽。若僧時到僧忍聽。今差比丘某甲為僧作分衣人。白如是 大德僧聽。今差比丘某甲為僧作分衣人。誰諸長老忍。僧差比丘某甲作分衣人者默然。誰不忍者說僧已忍。差比丘某甲為僧作分衣人竟。僧忍默然故。是事如是持。
分輕物羯磨文 大德僧聽。比丘某甲此住處命過(若余處亡言彼住處)所有衣若非衣現前僧應分。若僧時到僧忍聽。僧今與比丘某甲比丘某當還與僧。白如是 大德僧聽。比丘某甲此住處命過。所有衣若非衣現前僧應分。僧今與比丘某甲比丘某甲。當還與僧。誰諸長老忍。比丘某甲此住處命過。所有衣若非衣現前僧應分。僧今與比丘某甲比丘某甲。當還與僧者默然。誰不忍者說僧己忍持。此衣物與比丘某甲比丘某甲。當還與僧竟僧忍默然故。是事如是持 三人分亡比丘物法(應云)二大德一心念。比丘某甲此住處命過。所有衣若非衣現前僧應分。此處無僧。此衣屬我等。是我等分(應三說。一人說已餘二人亦不須說)一人心念分亡比丘物法(應云)比丘某甲此住處命過。有衣若非衣。現前僧應分此處。無僧此衣屬我。我應用(一說)。
受持三衣文(三衣道德三聖寶重教文敬。類如佛塔名體顯未曾有法。功能摧九十六道服行護須遵聖法。若不加受衣若無衣。
【現代漢語翻譯】 現代漢語譯本 分衣人羯磨文：大德僧眾請聽。如果僧團時間已到，僧團允許，現在委派比丘某甲為僧團做分衣人。稟白完畢。大德僧眾請聽。現在委派比丘某甲為僧團做分衣人。哪位長老同意僧團委派比丘某甲做分衣人，請保持沉默。誰不同意請說出來。僧團已經同意。委派比丘某甲為僧團做分衣人完畢。僧團同意，所以保持沉默。此事就這樣執行。
分輕物羯磨文：大德僧眾請聽。比丘某甲在此住處去世（如果在其他地方去世，則說『彼住處』），所有衣物，無論是否是衣物，現在僧團應該分配。如果僧團時間已到，僧團允許，現在僧團將這些衣物給予比丘某甲和比丘某甲，他們應當歸還給僧團。稟白完畢。大德僧眾請聽。比丘某甲在此住處去世，所有衣物，無論是否是衣物，現在僧團應該分配。現在僧團將這些衣物給予比丘某甲和比丘某甲，他們應當歸還給僧團。哪位長老同意僧團將比丘某甲在此住處去世的，所有衣物，無論是否是衣物，現在僧團應該分配。現在僧團將這些衣物給予比丘某甲和比丘某甲，他們應當歸還給僧團，請保持沉默。誰不同意請說出來。僧團已經同意並執行。這些衣物給予比丘某甲和比丘某甲，他們應當歸還給僧團完畢。僧團同意，所以保持沉默。此事就這樣執行。三人分配亡故比丘的物品的方法（應該說）：兩位大德一心念。比丘某甲在此住處去世，所有衣物，無論是否是衣物，現在僧團應該分配。這裡沒有僧團。這些衣物屬於我們。是我們分配的（應該說三遍。一人說完后，其餘兩人也不需要說）。一人心念分配亡故比丘的物品的方法（應該說）：比丘某甲在此住處去世，有衣物，無論是否是衣物。現在僧團應該分配。這裡沒有僧團，這些衣物屬於我。我應該使用（說一遍）。
受持三衣文（三衣道德三聖寶重教文敬。類似佛塔名體顯未曾有法。功能摧九十六道服行護須遵聖法。若不加受衣若無衣。）
【English Translation】 English version Kamma (formal act of the Sangha) for Appointing a Robe-Allocator: Venerable Sangha, please listen. If it is the Sangha's time, may the Sangha consent. Now, the Sangha appoints Bhikkhu (monk) 'so-and-so' to be the robe-allocator for the Sangha. This is announced. Venerable Sangha, please listen. Now, the Sangha appoints Bhikkhu 'so-and-so' to be the robe-allocator for the Sangha. Which elders consent to the Sangha appointing Bhikkhu 'so-and-so' as the robe-allocator, let them remain silent. Whoever does not consent, let them speak. The Sangha has consented. The appointment of Bhikkhu 'so-and-so' as the robe-allocator for the Sangha is completed. The Sangha consents, therefore remains silent. This matter is thus upheld.
Kamma for Distributing Minor Items: Venerable Sangha, please listen. Bhikkhu 'so-and-so' has passed away at this residence (if he passed away elsewhere, say 'that residence'), all items, whether robes or not, should now be distributed by the Sangha. If it is the Sangha's time, may the Sangha consent. Now, the Sangha gives these items to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha. This is announced. Venerable Sangha, please listen. Bhikkhu 'so-and-so' has passed away at this residence, all items, whether robes or not, should now be distributed by the Sangha. Now, the Sangha gives these items to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha. Which elders consent to the Sangha distributing all items, whether robes or not, of Bhikkhu 'so-and-so' who passed away at this residence, now giving these items to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha, let them remain silent. Whoever does not consent, let them speak. The Sangha has consented and upholds this. These items are given to Bhikkhu 'so-and-so' and Bhikkhu 'so-and-so', who should return them to the Sangha, is completed. The Sangha consents, therefore remains silent. This matter is thus upheld. The method for three people to distribute the belongings of a deceased Bhikkhu (should say): Two Venerable Ones, be of one mind. Bhikkhu 'so-and-so' has passed away at this residence, all items, whether robes or not, should now be distributed by the Sangha. There is no Sangha here. These items belong to us. They are our share (should say three times. After one person has said it, the other two do not need to say it). The method for one person to mentally distribute the belongings of a deceased Bhikkhu (should say): Bhikkhu 'so-and-so' has passed away at this residence, there are items, whether robes or not. Now the Sangha should distribute them. There is no Sangha here, these items belong to me. I should use them (say once).
Text on Receiving and Holding the Three Robes (The three robes are virtuous, the three jewels are revered, and the teachings are respected. Similar to a stupa (Buddhist shrine), the name and body manifest unprecedented Dharma (teachings). Their function is to destroy the ninety-six heretical paths, and their practice protects and must follow the sacred Dharma. If one does not receive the robes or has no robes.)
他部自部咸皆制受堅慈所誨幸奉居心)。
受僧伽梨文 大德一心念。我比丘某甲。是衣僧伽梨十五條衣。受三長一短割截衣持(三說)彼答云。可爾(余皆例然。唯教所判大衣有三位九品。從九條十三條並云。二長一短十五十七十九並云。三長一短。二十一二十三二十五並云。四長一短。作法之時準稱應知)。
受七條文 大德一心念。我比丘某甲。是衣郁多羅僧七條衣。受兩長一短割截衣持(三說)受五條文 大德一心念。我比丘某甲。是衣安陀會五條衣。受一長一短割截衣持(三說)舍三衣文 大德一心念。我比丘某甲。此僧伽梨是我三衣。數本受持。今為替換故舍(三說。餘二衣亦爾。準舍之)若三衣(在異處夜不及會者。應對一比丘遙舍作法雲)大德一心念。我比丘某甲。彼僧伽梨是我三衣。數本受持。今為不及會故舍(三說)餘二衣準舍。若無比丘者應心念口言。準唯除前大德一心念一句。余悉同上。
受持尼師檀法文 大德一心念。我比丘某甲。此尼師檀。應量作今受持(三說)。
舍文 大德一心念。我比丘某甲。此尼師檀。應量作先授持今舍(三說)。
受持缽文 大德一心念。我比丘某甲。此缽多羅應量受。常用故(三說)。
展轉凈施法(應請一比丘多
聞持戒有德名聞者為施主。若是大者應禮足䠒跪合掌請。若小者除禮足。比丘尼戒叉摩那沙彌沙彌尼並得。若是比丘請云)大德一心念。我比丘某甲。今請大德為衣藥缽展轉凈施主。愿大德為我作衣藥缽展轉凈施主。慈愍故(三說。自此已后應對一比丘說凈。然不得對施主面說凈。又不得語令知)。
說凈文 大德一念。我比丘某甲。有此長衣未作凈。今為展轉凈故。施與大德(說已應付彼比丘。彼比丘得已應語彼云)長老一心念。長老有此長衣未作凈。為展轉凈故施與我。我今受之(受已當問彼言)汝施主是誰(答言)某甲(受者應如是言)長老一心念。長老有此長衣未作凈。為展轉凈故施與我。我今受之。長老自言。施主是某甲。我持此物施與某甲。此衣是某甲已有。長老為某甲守護。受用隨意(一說)。
受非時漿法 大德一心念。我比丘某甲。今為渴病因緣。此是梨漿(諸果汁等準名稱之)為欲經非時服故。今于大德邊受(三說)余漿準此。
受七日藥文 大德一心念。我比丘某甲。為某病因緣故。此蘇油七日藥。為欲七日共宿服故。今于大德邊受(三說)。
受盡刑藥文 大德一心念。我比丘某甲。今為某病因緣故(溫冷等隨患稱)此姜椒等盡形受藥。為欲共宿長服故。今于大德
【現代漢語翻譯】 現代漢語譯本 應向持戒有德、名聲遠揚的人請求做施主。如果是德高望重者，應當禮拜其足，䠒跪合掌請求。如果地位較低，則免去禮足。比丘尼、式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，勤策男）、沙彌尼（Śrāmaṇerikā，勤策女）都可以做施主。如果是比丘請求，應說：『大德（Bhante，尊者）一心念，我比丘某甲，今請求大德為衣、藥、缽的輾轉清凈施主，愿大德為我作衣、藥、缽的輾轉清凈施主，慈悲憐憫故。』（重複三遍。自此以後，應對一位比丘說清凈，但不得當著施主的面說清凈，也不得告知施主）。 說凈文：『大德一心念，我比丘某甲，有此長衣未作凈，今為輾轉清凈故，施與大德。』（說完應交給那位比丘。那位比丘得到后應說：）『長老（Āyasmant，具壽）一心念，長老有此長衣未作凈，為輾轉清凈故施與我，我今受之。』（接受后應當問他：）『你的施主是誰？』（回答說：）『某甲。』（接受者應這樣說：）『長老一心念，長老有此長衣未作凈，為輾轉清凈故施與我，我今受之。長老自言，施主是某甲，我持此物施與某甲，此衣是某甲已有，長老為某甲守護，受用隨意。』（說一遍）。 受非時漿法：『大德一心念，我比丘某甲，今為渴病因緣，此是梨漿（諸果汁等，按名稱類推），為欲經非時服故，今于大德邊受。』（重複三遍）其餘漿飲，依此類推。 受七日藥文：『大德一心念，我比丘某甲，為某病因緣故，此蘇油七日藥，為欲七日共宿服故，今于大德邊受。』（重複三遍）。 受盡形藥文：『大德一心念，我比丘某甲，今為某病因緣故（溫、冷等隨病情稱說），此姜、椒等盡形受藥，為欲共宿長服故，今于大德
【English Translation】 English version One should request a virtuous and renowned person who upholds the precepts to be the donor. If it is a person of great virtue, one should prostrate at their feet, kneel, and bring their palms together in reverence to request. If it is someone of lesser status, the prostration can be omitted. Bhikṣuṇīs (nuns), Śikṣamāṇās (probationary nuns), Śrāmaṇeras (novice monks), and Śrāmaṇerikās (novice nuns) are all eligible to be donors. If a Bhikṣu (monk) is making the request, he should say: 'Bhante (Venerable Sir), please pay attention with a focused mind. I, the Bhikṣu named so-and-so, now request you, Bhante, to be the donor for the transfer of purity for robes, medicine, and bowls. May you, Bhante, be the donor for the transfer of purity for my robes, medicine, and bowls, out of compassion.' (Repeat three times. From this point onward, one should speak of purity to another Bhikṣu, but not in the presence of the donor, nor should the donor be informed.) Text for Declaring Purity: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, have this long robe that has not been purified. Now, for the sake of transferring purity, I give it to you, Bhante.' (After saying this, it should be given to that Bhikṣu. After receiving it, that Bhikṣu should say:) 'Āyasmant (Venerable Elder), please pay attention with a focused mind. You, Venerable Elder, have this long robe that has not been purified. For the sake of transferring purity, you give it to me, and I now receive it.' (After receiving it, one should ask him:) 'Who is your donor?' (He replies:) 'So-and-so.' (The receiver should say:) 'Venerable Elder, please pay attention with a focused mind. You, Venerable Elder, have this long robe that has not been purified. For the sake of transferring purity, you give it to me, and I now receive it. The Venerable Elder says that the donor is so-and-so. I give this item to so-and-so. This robe now belongs to so-and-so. Venerable Elder, please safeguard it for so-and-so, and use it as you wish.' (Say once.) Method for Receiving Non-Timely Juice: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, now, due to thirst, (this is pear juice - other fruit juices are named accordingly), wish to consume this outside of the proper time, and now receive it from you, Bhante.' (Repeat three times.) Other juices are treated similarly. Text for Receiving Seven-Day Medicine: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, due to a certain illness, (this is ghee and oil, a seven-day medicine), wish to consume this while dwelling together for seven days, and now receive it from you, Bhante.' (Repeat three times.) Text for Receiving Lifelong Medicine: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, now, due to a certain illness (state whether it is hot, cold, etc., according to the ailment), receive this ginger, pepper, etc., as lifelong medicine, wishing to consume it together for a long time, and now from you, Bhante
邊受(三說)彼答云爾(又此藥有四種。謂時與非時七日盡形。若四藥相和從強作各而服。作服已更勿令未受具者觸之。隨其限內無間晝夜一切時得服。若病差已或無病服者皆犯突吉羅。又世有愚叟于非時分中。或飲乳酪豉汁棗湯。或飯漿等。及以石榴梨柰蒲桃赤柰等諸果。得便咀嚼㗘汁咽之。云教開聽實亦可傷之甚。果等作漿。聖令搗押分。其汁滓去滓留汁。取之澄清。然以凈水添和。壞其本味。如是應法方始開聽。前任流心誠為侮猛。又以干麨麥飯和茍把己等諸藥搗之。或以蘇蜜等和胡麻屑用作非時藥服。如是等例隨所食者皆咽咽犯提。此乃愚壞妄思濫行。此計發戒存道者時宜慎之爾)。
捨墮懺悔法(舍局三十為言懺義通餘篇聚)。
將欲舍衣(應白思慮隨所犯過之衣並宜盡集如是集已)先自責心懺。除八品突吉羅罪(然其八品未必諸人皆具。今依文義出其相狀 宜自撫心依文審察。自知有者牒名懺之)言八品者。一犯根本波羅逸提。已識知罪作覆藏心。共清凈比丘同界。經宿則犯一品覆藏突吉羅。經第二宿已又犯隨展轉覆藏突吉羅(此兩品罪從根本波逸提罪生)犯尼薩耆衣不捨而著。一一得著用不凈衣突吉羅(此是根本)復憶知是罪作覆藏心。與清凈僧同住經宿犯覆藏突吉羅。經第二宿已又犯隨
【現代漢語翻譯】 現代漢語譯本： 邊受（三次說）他們回答說就這樣。（還有這藥有四種，即：時藥、非時藥、七日藥、盡形壽藥。如果這四種藥混合在一起，根據病情輕重服用。服用后不要讓未受具足戒的人觸控它。在規定的期限內，無論白天黑夜，任何時候都可以服用。如果病好了或者沒有病也服用，都犯突吉羅罪。世上有些愚蠢的老人，在非時段飲用乳酪、豆豉汁、棗湯，或者飯漿等，以及石榴、梨、柰、葡萄、赤柰等各種水果，隨便咀嚼后吞嚥汁液。說教導允許，實際上是很傷身體的。如果將水果等做成漿，聖制規定搗碎壓榨，分離汁和渣，去除渣滓留下汁液，取汁澄清。然後用乾淨的水調和，改變其原本的味道。這樣才是如法，才允許飲用。之前任由隨心所欲，實在是輕率。又用干炒麵、麥飯和茍把己等各種藥物搗碎，或者用酥油、蜂蜜等調和胡麻屑，用作非時藥服用。像這樣的例子，隨所吃的東西都吞嚥，每次吞嚥都犯提罪。這是愚蠢地破壞戒律，妄自思量，胡亂行事。這種想法會引發戒律上的問題，修行的人應該謹慎對待。）
捨墮懺悔法（捨墮指三十事，說懺悔的意義也適用於其他篇聚）。
將要舍衣（應該稟白思慮，將所犯過失的衣服全部收集起來，像這樣收集完畢后）先自我責備，懺悔。去除八品突吉羅罪（然而這八品罪未必每個人都具備。現在根據經文的意義，列出其相狀，應該自我反省，根據經文仔細審查。自己知道有的，就說出名稱懺悔）。所說的八品罪是：一、犯根本波羅夷罪（Parajika，斷頭罪）。已經知道犯了罪，卻心懷覆藏，與清凈的比丘在同一個區域，經過一夜，就犯一品覆藏突吉羅罪。經過第二夜，又犯隨展轉覆藏突吉羅罪（這兩品罪是從根本波逸提罪產生的）。犯尼薩耆（Nissaggiya，捨墮）衣不捨棄而穿著，每一次穿著都得著用不凈衣突吉羅罪（這是根本）。又回憶起知道這是罪，卻心懷覆藏，與清凈的僧眾同住一夜，犯覆藏突吉羅罪。經過第二夜，又犯隨
【English Translation】 English version: They answered, 'So be it.' (Furthermore, this medicine is of four kinds: seasonal medicine, non-seasonal medicine, seven-day medicine, and lifetime medicine. If these four medicines are mixed together, they should be taken according to the severity of the illness. After taking the medicine, do not let those who have not received the full precepts touch it. Within the prescribed limit, it can be taken at any time, day or night. If the illness is cured or if one takes it without being ill, one commits a Dukkhata (minor offense). There are foolish old people in the world who, during non-seasonal times, drink milk, cheese, fermented soybean soup, jujube soup, or rice gruel, and various fruits such as pomegranates, pears, wild apples, grapes, and red wild apples. They casually chew and swallow the juice. They say that the teachings allow it, but in reality, it is very harmful to the body. If fruits are made into juice, the Holy Order prescribes crushing and pressing them, separating the juice and the pulp, removing the pulp and keeping the juice, and clarifying the juice. Then, mix it with clean water to change its original taste. Only in this way is it in accordance with the Dharma and allowed. Previously, allowing it to be done as one pleases was truly reckless. Furthermore, mixing dry roasted flour, wheat rice, and various medicines such as Goubajie and crushing them, or mixing sesame powder with ghee and honey and using it as non-seasonal medicine. In such cases, every time one swallows what one eats, one commits a Thullaccaya (serious offense). This is foolishly destroying the precepts, thinking wildly, and acting recklessly. This kind of thinking will cause problems with the precepts, and those who cultivate the Way should be cautious.)
The Method of Confession for Nissaggiya Pacittiya (Offenses Requiring Forfeiture) (Nissaggiya refers to the thirty matters, and the meaning of confession applies to other sections as well).
When about to relinquish robes (one should report and contemplate, and gather all the robes for which offenses have been committed; after gathering them in this way), first, one should reproach oneself and confess. Remove the eight kinds of Dukkhata offenses (however, these eight kinds of offenses may not be present in everyone. Now, according to the meaning of the text, list their characteristics; one should examine oneself carefully according to the text. If one knows that one has them, one should state their names and confess them). The eight kinds of offenses are: 1. Committing a fundamental Parajika (defeat) offense. Having known that one has committed the offense, yet harboring a concealing mind, and being in the same boundary with pure Bhikkhus (monks), after one night, one commits one kind of concealing Dukkhata offense. After the second night, one commits another kind of successively concealing Dukkhata offense (these two kinds of offenses arise from the fundamental Parajika offense). Wearing a Nissaggiya (requiring forfeiture) robe without relinquishing it, each time one wears it, one incurs a Dukkhata offense for wearing an impure robe (this is fundamental). Furthermore, recalling that one knows this is an offense, yet harboring a concealing mind, and dwelling with the pure Sangha (community) for one night, one commits a concealing Dukkhata offense. After the second night, one commits another kind of successively
展轉覆藏突吉羅(此是著用三品)上來所列諸罪總憶知。是犯作覆藏心經僧說戒三問犯默然妄語突吉羅(此是根本)復於此罪作覆藏心經一宿。覆藏突吉羅。又於此二品作覆心。經第二宿已。復犯隨展轉覆藏突吉羅(此是默妄三品)此之八品並責心悔(行懺之軌應偏露右肩。至心禮十方佛。如對目前生殷重心。深自追責由無慚愧。輕蔑聖教故犯成業。三時報熟定受非疑思之雨淚滂流想。則聲悲酸噎起重慚心。然後作法雲)我比丘某甲故畜眾多長衣(若憶數隨數稱)犯捨墮。是中有著用不凈衣突吉羅不憶數(若憶數隨數稱下皆準此)於此罪作覆心犯覆藏突吉羅不憶數。又犯隨展轉覆藏突吉羅不憶數。經僧說戒犯默妄語突吉羅不憶數。是中犯覆藏突吉羅不憶數。又犯隨展轉覆藏突吉羅不憶數。今向諸佛前發露懺悔。不敢覆藏悔即安樂。不懺悔不安樂。憶念犯發露。知而不覆藏。唯愿諸佛憶念清凈戒身具足清凈布薩。我今自責心生厭離(一說)次懺著用默妄二根本突吉羅(準前隨牒)次懺波逸提下覆藏二突吉羅(亦準前隨名牒應知)餘篇聚下位有五品突吉羅(若不經說戒但有二品。準知之)懺之法則並同上軌(準牒本犯各為異爾)。
舍財文(凡欲捨墮事依二界。界內有僧並須盡集故。律云。若僧若眾多人若一人。皆
【現代漢語翻譯】 現代漢語譯本： 輾轉覆藏突吉羅（此是著用三品）：以上所列的各種罪行，如果全部憶起，就是犯了作覆藏心，聽僧團說戒時犯了默然妄語突吉羅（此是根本）。又對此罪作覆藏心，經過一夜，犯覆藏突吉羅。又對這兩種罪行作覆藏心，經過第二夜，又犯隨展轉覆藏突吉羅（此是默妄三品）。這八種罪行都要責心懺悔。（行懺悔的儀軌應袒露右肩，至誠禮拜十方佛，如同佛在眼前，生起殷重之心，深深地追究責備自己，因為沒有慚愧心，輕視聖教，所以犯下罪業。想到三時報應成熟時必定會遭受，沒有懷疑，思念及此，眼淚滂沱，聲音悲酸哽咽，生起深重的慚愧心。然後作法說：）我比丘某甲，故意積蓄眾多長衣（如果記得數量，就隨數量稱說），犯捨墮罪。其中有著用不凈衣突吉羅，不記得數量（如果記得數量，就隨數量稱說，下同）。對此罪作覆藏心，犯覆藏突吉羅，不記得數量。又犯隨展轉覆藏突吉羅，不記得數量。聽僧團說戒時，犯默妄語突吉羅，不記得數量。其中犯覆藏突吉羅，不記得數量。又犯隨展轉覆藏突吉羅，不記得數量。現在面向諸佛發露懺悔，不敢覆藏，懺悔就安樂，不懺悔就不安樂。憶念所犯，發露出來，知道而不覆藏。唯愿諸佛憶念我清凈的戒體，具足清凈的布薩。我今自我責備，心生厭離。（說一遍） 其次懺悔著用、默妄二根本突吉羅（按照前面的方法，隨罪名陳述）。其次懺悔波逸提以下的覆藏二突吉羅（也按照前面的方法，隨罪名陳述，應當知道）。其餘篇聚下位有五品突吉羅（如果不經過說戒，只有二品，應當知道）。懺悔的法則都和上面的儀軌相同（按照所犯的罪名，分別進行懺悔）。 舍財文（凡是想要捨墮財物，要依靠兩個界。界內有僧眾，必須全部聚集，所以律中說：如果僧眾、眾多人、一個人，都……）
【English Translation】 English version: 'Zhuanzhuan fu cang tu ji luo' (This refers to the three categories of 'wearing'): If all the offenses listed above are remembered, it means one has committed the offense of concealing one's thoughts, and during the Sangha's recitation of precepts, one has committed the 'silent false speech 'dukkhata'' (This is fundamental). Furthermore, if one conceals this offense for one night, one commits the offense of 'concealing 'dukkhata''. If one conceals these two offenses for a second night, one commits the offense of 'successively concealing 'dukkhata'' (This refers to the three categories of 'silent false speech'). All eight of these offenses require repentance with a contrite heart. (The procedure for repentance involves baring the right shoulder, sincerely prostrating to the Buddhas of the ten directions, visualizing them as being present, generating a deep sense of reverence, and profoundly reproaching oneself for lacking shame and disrespecting the holy teachings, thus committing offenses. Contemplate the inevitable ripening of karmic retribution in the three periods of time, without doubt, and with tears flowing like rain, a voice filled with sorrow and choking, and a deep sense of shame. Then, one should perform the ritual, saying:) I, Bhikshu (name), intentionally accumulated many long robes (If the number is remembered, state it accordingly), committing the offense of 'Nissaggiya Pacittiya'. Among them, there is the 'dukkhata' of wearing impure clothing, the number of which is not remembered (If the number is remembered, state it accordingly, and so on below). By concealing this offense, I commit the offense of 'concealing 'dukkhata'', the number of which is not remembered. Furthermore, I commit the offense of 'successively concealing 'dukkhata'', the number of which is not remembered. During the Sangha's recitation of precepts, I commit the 'silent false speech 'dukkhata'', the number of which is not remembered. Among them, I commit the offense of 'concealing 'dukkhata'', the number of which is not remembered. Furthermore, I commit the offense of 'successively concealing 'dukkhata'', the number of which is not remembered. Now, I confess and repent before all the Buddhas, daring not to conceal. Repentance brings peace, while non-repentance brings unease. Remembering the offenses committed, I confess them, knowing them without concealing them. May all the Buddhas remember my pure precepts and complete pure Uposatha. I now reproach myself, generating a sense of revulsion. (Say once) Next, repent for the two fundamental 'dukkhata' offenses of 'wearing' and 'silent false speech' (Follow the previous method, stating the name of the offense). Next, repent for the two 'dukkhata' offenses of concealing below 'Pacittiya' (Also follow the previous method, stating the name of the offense, as should be known). In the remaining sections, there are five categories of 'dukkhata' (If there is no recitation of precepts, there are only two categories, as should be known). The procedure for repentance is the same as the above ritual (Repent for each offense separately according to the specific offense committed). Text for relinquishing property (Whenever one wishes to relinquish property that requires expiation, it depends on the two boundaries. If there are monks within the boundary, they must all be gathered, hence the Vinaya says: Whether it is the Sangha, many people, or one person, all...)
須總集不得別眾舍。若舍不成捨得突吉羅。唯除線縟二寶許別眾舍除並不得爾)。
大德一心念。我比丘某甲。故畜眾多長衣(若知數必須依本數稱之)過十日。犯捨墮。我今持此衣物舍與大德(一說)彼答云。可爾(然為受取)如是離三衣宿(隨其一二三依名稱)犯捨墮販賣得財(若干眾多)犯捨墮。或從非親居士乞衣(若干眾多)犯捨墮(如是乃至回僧物。並隨名稱之。應知)請懺悔主文(應對一清凈比丘輕。重無犯者故。律云。應至清凈境所。何以須爾。彼人有犯便成自縛自既有縛。何能濟他。文云)大德一心念。我比丘某甲。今請大德作波逸提懺悔主。愿大德為我作波逸提懺悔主。慈愍故(三說答言可爾)。
正明懺悔法(文云)大德一心。我比丘某甲。故畜眾多長財(若干稱數)過十日犯捨墮。是衣已舍與大德(若舍與餘人。應云已舍與別人)此中有根本波逸提罪不憶數(若少可知義。宜準稱之。如三衣。一向稱數不得云眾多。或經多時有著用壞盡。各犯根本波逸提罪。亦不憶數。若財並在即不須此言)今向大德發露懺悔。不敢覆藏懺悔即安樂。不懺悔不安樂。憶念犯發露。知而不敢覆藏。愿大德憶我清凈戒身具足清凈布薩(如是三說)。
懺主應語(彼言)長老自識知是罪相不(彼應
【現代漢語翻譯】 現代漢語譯本： 須要全部一起處理，不得分給不同的人或地方。如果分了，就構成捨墮罪（突吉羅）。除非是線、裝飾品或兩種寶物，允許分給不同的人或地方，除此之外都不可以這樣做。 大德請一心憶念。我是比丘某甲，故意積蓄了許多長衣（如果知道數量，必須按照實際數量說出來），超過了十天。犯了捨墮罪。我現在把這些衣物舍給大德（說一遍）。對方回答說：『可以』（然後接受）。像這樣，離開三衣過夜（根據實際情況說是一件、兩件或三件），犯了捨墮罪。販賣所得的財物（若干，很多），犯了捨墮罪。或者從非親屬的居士那裡乞討衣物（若干，很多），犯了捨墮罪（像這樣，乃至挪用僧眾的財物，都按照實際名稱說出來，應該知道）。 下面是請懺悔主持的文（應該對一位清凈的比丘說，因為輕罪和重罪都沒有犯。所以律中說：『應該到清凈的地方。』為什麼需要這樣？因為如果那個人有罪，就成了自己束縛自己，自己已經被束縛，怎麼能救助別人？文是這樣說的）：大德請一心憶念。我是比丘某甲，現在請大德做波逸提罪的懺悔主持。希望大德為我做波逸提罪的懺悔主持，因為慈悲的緣故（說三遍，對方回答說『可以』）。 正式說明懺悔的方法（文是這樣說的）：大德請一心憶念。我是比丘某甲，故意積蓄了許多長財（若干，說出數量），超過了十天，犯了捨墮罪。這些衣物已經舍給大德（如果舍給其他人，應該說已經舍給別人）。這裡面有根本波逸提罪，不記得數量（如果數量少可以知道，應該按照實際數量說出來。比如三衣，一定要說出數量，不能說很多。或者經過很長時間，有的已經用壞了，用盡了，各自犯了根本波逸提罪，也不記得數量。如果財物都在，就不需要說這句話）。現在向大德發露懺悔，不敢隱瞞。懺悔就快樂，不懺悔就不快樂。憶念起所犯的罪就發露，知道卻不敢隱瞞。希望大德記住我清凈的戒體，具足清凈的布薩（這樣說三遍）。 懺悔主持應該說（對方說）：長老自己知道這些罪相嗎？（對方應該回答）
【English Translation】 English version: It must be collectively handled, not distributed among different individuals or places. If distributed, it constitutes a Nissaggiya Pacittiya offense (Dukkata). Except for threads, decorations, or two kinds of jewels, which are allowed to be distributed among different individuals or places, otherwise it is not permissible. Venerable Sir, please pay attention with a focused mind. I, the Bhikkhu named so-and-so, have intentionally accumulated many long robes (if the number is known, it must be stated according to the actual number), exceeding ten days. I have committed a Nissaggiya Pacittiya offense. I now relinquish these robes to the Venerable Sir (said once). The other party replies: 'It is acceptable' (and then accepts them). Like this, staying overnight away from the three robes (state one, two, or three according to the actual situation), constitutes a Nissaggiya Pacittiya offense. Possessions obtained from selling (a certain amount, a lot), constitutes a Nissaggiya Pacittiya offense. Or begging for robes from laypeople who are not relatives (a certain amount, a lot), constitutes a Nissaggiya Pacittiya offense (like this, even misappropriating the Sangha's property, state according to the actual name, it should be known). The following is the text for requesting a confessor (should be said to a pure Bhikkhu, because he has not committed minor or major offenses. Therefore, the Vinaya says: 'One should go to a pure place.' Why is this necessary? Because if that person has committed an offense, he becomes self-bound, and if he is already bound, how can he help others? The text says): Venerable Sir, please pay attention with a focused mind. I, the Bhikkhu named so-and-so, now request the Venerable Sir to be the confessor for a Pacittiya offense. I hope the Venerable Sir will be my confessor for a Pacittiya offense, out of compassion (said three times, the other party replies 'It is acceptable'). Formally explaining the method of confession (the text says): Venerable Sir, please pay attention with a focused mind. I, the Bhikkhu named so-and-so, have intentionally accumulated many long possessions (a certain amount, state the number), exceeding ten days, and have committed a Nissaggiya Pacittiya offense. These robes have already been relinquished to the Venerable Sir (if relinquished to someone else, it should be said that they have been relinquished to someone else). Within this, there is a fundamental Pacittiya offense, the number of which I do not remember (if the number is small and can be known, it should be stated according to the actual number. For example, the three robes, the number must be stated, and it cannot be said that there are many. Or after a long time, some have been damaged or used up, each constitutes a fundamental Pacittiya offense, and the number is also not remembered. If the possessions are all present, then this sentence is not necessary). Now I confess to the Venerable Sir, and dare not conceal it. Confession brings happiness, non-confession brings unhappiness. Remembering the offenses committed, I confess them, knowing them but daring not conceal them. I hope the Venerable Sir remembers my pure precepts and complete pure Uposatha (said three times like this). The confessor should say (the other party says): Elder, do you yourself know these characteristics of the offense? (The other party should answer)
答云)識懺主(又言)當自責汝心深生厭離。答云可爾(小者雲頂戴持)此對長衣說竟。自余戒等可以例知。次明還財物法(是三十戒中長衣一日衣長缽七日藥急施過後等總有五戒。並須經宿還之。日餘戒等並即坐還之。若或共此五戒中種類同舍者亦可相從經宿。唯除離三衣六年臥具等 合舍者不須經宿定。即坐還之。若借他三衣摧受得成受持。若離宿失受持犯波逸提罪。但懺其罪衣既是他物不合舍之。應知)。
識罪發露法(通義五篇)佛言。當至一清凈比丘所具修威儀。說所犯罪名(應作白言)大德一心念。我比丘某甲。犯某罪。今向大德發露。后當如法懺悔(三說)。
疑罪發露法(義通五篇)律云。犯罪有疑時。逼說佛言。發露已得聞戒(義準法雲)大德憶念。我比丘某甲。于某犯生疑。今向大德發露。須后無疑時。如法懺悔(三說)彼應言可爾。足食已作餘食法(應持食對一比丘未足食者作如是言)大德。我已足食。大德知是看是。我作餘食法(彼應即取少許食已。語言。我已食止。汝取食之)。
請依止文 大德一心念。我比丘某甲。今請大德為依止阿阇梨。愿大德為我作依止阿阇梨。我依大德故得如法住。慈愍故(三說)彼應報言。可爾。或言與依止。或言莫放逸(此三法隨作一語
【現代漢語翻譯】 現代漢語譯本： （答：）知懺悔者（又說）應當自我責備，內心深切地生起厭離之心。（答：）可以這樣（小者雲頂戴持）。這是對長衣的說法完畢。其餘的戒律等可以依此類推得知。接下來闡明歸還財物的方法（這是三十戒中的長衣、一日衣、長缽、七日藥、急施過後等，總共有五條戒律。都需要經過一夜后歸還。其餘的戒律等都應當立即歸還。如果與這五條戒律中種類相同的同住者，也可以相隨經過一夜。唯獨離開三衣、六年臥具等，合住者不需要經過一夜，應當立即歸還。如果借他人的三衣，摧毀後接受，才能算是受持。如果離開過夜而失去受持，就犯了波逸提罪。但懺悔其罪，因為衣服是別人的，不應當捨棄。應當知道）。
識別罪併發露的方法（通用於五篇）：佛說，應當到一位清凈的比丘處，具足威儀，說出所犯的罪名（應當這樣說）：『大德一心念，我比丘某甲，犯了某罪，現在向大德發露，以後應當如法懺悔。』（重複三遍）。
疑罪發露的方法（義理通於五篇）：律中說，犯罪有疑問時，逼迫說出。佛說：『發露后才能聽到戒律。』（義理依據法雲）『大德憶念，我比丘某甲，對於某事產生疑問，現在向大德發露，需要以後沒有疑問時，如法懺悔。』（重複三遍）他應當說：『可以這樣。』吃飽後製作剩餘食物的方法（應當拿著食物對著一位沒有吃飽的比丘這樣說）：『大德，我已經吃飽了，大德知道這是什麼，看著這是什麼，我製作剩餘食物的方法（彼應即取少許食已。語言。我已食止。汝取食之）。
請求依止文：大德一心念，我比丘某甲，現在請求大德作為我的依止阿阇梨。愿大德為我作依止阿阇梨。我依靠大德的緣故，才能如法安住，因為慈悲憐憫的緣故（重複三遍）。他應當回答說：『可以這樣。』或者說：『給予依止。』或者說：『不要放逸。』（這三種說法隨便說一句即可）。
【English Translation】 English version: (Answer:) Knowing the one who repents (also saying) should self-reproach, deeply generating aversion in the heart. (Answer:) It can be so (the junior says 'hold on the crown of the head'). This concludes the explanation regarding the long robe. The remaining precepts and so on can be known by analogy. Next, clarifying the method of returning property (these are the long robe, one-day robe, long bowl, seven-day medicine, urgent offering after the event, etc., totaling five precepts among the thirty precepts. All need to be returned after one night. The remaining precepts and so on should be returned immediately. If there are co-residents of the same type as these five precepts, they can also follow each other for one night. Only excluding the three robes, six-year bedding, etc., those who live together do not need to wait overnight, and should return them immediately. If borrowing another's three robes, destroying them and then accepting them, it can be considered as upholding them. If losing the upholding due to leaving them overnight, one commits the Pācittiya offense. But repent of the offense, because the robe is someone else's, it should not be discarded. It should be known).
The method of recognizing and confessing offenses (applicable to all five sections): The Buddha said, 'One should go to a pure Bhikkhu, fully equipped with proper conduct, and state the name of the offense committed (one should say): 'Venerable Sir, with one-pointed mind, I, Bhikkhu so-and-so, have committed such-and-such offense. Now I confess to the Venerable Sir, and later I shall repent according to the Dharma.' (Repeat three times).
The method of confessing doubtful offenses (the meaning applies to all five sections): The Vinaya says, 'When there is doubt about committing an offense, urge them to speak.' The Buddha said, 'After confession, one can hear the precepts.' (The meaning is based on Dharma Cloud) 'Venerable Sir, remember, I, Bhikkhu so-and-so, have doubt about committing such-and-such. Now I confess to the Venerable Sir, and need to repent according to the Dharma when there is no doubt later.' (Repeat three times) He should say, 'It can be so.' The method of making leftover food after being full (one should hold the food towards a Bhikkhu who is not full and say): 'Venerable Sir, I am full. Venerable Sir, know what this is, look at what this is, I am making the method of leftover food (彼應即取少許食已。語言。我已食止。汝取食之).
The text for requesting reliance: 'Venerable Sir, with one-pointed mind, I, Bhikkhu so-and-so, now request the Venerable Sir to be my relying Ācārya (teacher). May the Venerable Sir be my relying Ācārya. I rely on the Venerable Sir, therefore I can abide according to the Dharma, because of compassion.' (Repeat three times) He should reply, 'It can be so.' Or say, 'Giving reliance.' Or say, 'Do not be negligent.' (Any one of these three statements is sufficient).
。皆得不勞具說)。
同受請食前。食后入聚落囑授文 大德一心念。我比丘某甲。先受某甲請。今有某緣事欲入某處聚落至某家。白大德知(作囑受已。若往余處或中道還。並失前法。若欲往者應更作法)。
非時入聚落白文 大德一心念。我比丘某甲。非時入某聚落至某家。白大德令知彼。答言爾(若有請喚不須作白)。
作六念法 第一念。知月朔大小(若月大白月十五日已前。應云此月大白月。一日乃至十五日。隨日稱之。若從十六日已后皆云黑月。應云此月大黑月。一日乃至十五日隨之。若月小應云此月小。作法準前。若依祇律。白月恒大。黑月隨大小稱之。今既欲知此方道俗兩種日月不同祇律。依彼西土作法。但可以義長通稱月大小。復標沙門日月白黑之別)。
第二念。如食處若常食乞(應云)我常乞食。若食已食(應云)我自食已食。若食僧食(應云)我食僧食。若食無定處(應云)下背請食。若唯一請念自訃。若多請處自不能遍訃。自訃一請。餘者應人遣訃。某所訃人比丘沙彌俱得應。作法雲。長老某甲。檀越請我五正食。我有因緣不得往。今佈施汝。若無人可得應。準僧祇五分作心念舍之。我比丘某甲。今朝檀越施我五正食。我回施比丘某甲。檀越於我不繫我當食(若
【現代漢語翻譯】 現代漢語譯本： （都能夠獲得，無需在此一一詳述）。
共同接受邀請用餐前，用餐後進入村落的告知文：大德請一心憶念，我比丘某甲，先前接受了某甲的邀請。現在因為某些事情想要進入某處的村落，前往某家。告知大德知曉。（做了告知后，如果前往其他地方或者中途返回，都會失去之前的效力。如果想要前往，應該重新做告知）。
非時進入村落的告知文：大德請一心憶念，我比丘某甲，在非時的時間進入某村落，前往某家。告知大德，讓他知曉。回答說：『知道了』。（如果有邀請，則不需要做告知）。
作六念法：第一念，知道月份的大小（如果月份大，白月十五日之前，應該說：『這個月是白月大月，一日乃至十五日』，隨著日期稱呼。如果從十六日之後，都說黑月，應該說：『這個月是黑月大月，一日乃至十五日』，隨著日期稱呼。如果月份小，應該說：『這個月是小月』，做法和前面一樣。如果依照祇律（Giyi，律宗），白月總是大月，黑月隨著大小稱呼。現在既然想要知道此地道俗兩種日月不同於祇律，依照西土的做法，但可以按照意義長短來通稱月份大小。再標明沙門（Shamen，出家修行的人）日月白黑的區別）。
第二念，關於用餐的地方，如果經常乞食（應該說）『我經常乞食』。如果已經自己吃了（應該說）『我已經自己吃了』。如果吃的是僧眾的食物（應該說）『我吃的是僧眾的食物』。如果沒有固定的用餐地點（應該說）『我接受了下背的邀請用餐』。如果只有一份邀請，就自己告知。如果有很多邀請，自己不能全部告知，就自己告知一份邀請，其餘的應該派人去告知。某處被告知的人，比丘（Biqiu，受過具足戒的男性出家人）和沙彌（Shami，出家男子，還未受具足戒）都可以應答。做法是：長老某甲，檀越（Tan Yue，施主）邀請我五份正食，我因為有事不能前往，現在佈施給你。如果沒有人可以應答，按照僧祇（Sengqi，大眾）五分的做法，在心中捨棄它。我比丘某甲，今天早上檀越施捨我五份正食，我回施給比丘某甲，檀越對我沒有約束，我應當食用（如果
【English Translation】 English version: (All can be attained, no need to elaborate further).
Before and after jointly accepting an invitation to eat, the announcement when entering a village: Venerable ones, please focus your minds. I, Bhikshu (Biqiu, a fully ordained male monastic) so-and-so, previously accepted an invitation from so-and-so. Now, due to certain matters, I wish to enter a certain village and go to a certain house. I inform the venerable ones of this. (Having made this announcement, if one goes elsewhere or returns midway, the previous validity is lost. If one wishes to go, one should make the announcement again).
Announcement when entering a village at an inappropriate time: Venerable ones, please focus your minds. I, Bhikshu so-and-so, am entering a certain village at an inappropriate time and going to a certain house. I inform the venerable ones, so that they may know. The response is: 'Understood.' (If there is an invitation, there is no need to make this announcement).
Performing the Six Recollections: First recollection, knowing the size of the month (If the month is large, before the fifteenth day of the white month, one should say: 'This month is a large white month, the first day to the fifteenth day,' naming the day accordingly. If it is after the sixteenth day, one should say it is the black month, and say: 'This month is a large black month, the first day to the fifteenth day,' naming the day accordingly. If the month is small, one should say: 'This month is a small month,' and proceed as before. According to the Giyi (Giyi, Vinaya School), the white month is always large, and the black month is named according to its size. Now, since we wish to know that the secular and monastic calendars here differ from the Giyi, we follow the practice of the Western Lands, but we can generally refer to the size of the month according to its meaning. Furthermore, we distinguish between the white and black days of the monastic calendar for Shamen (Shamen, one who has left home to cultivate).
Second recollection, regarding the place of eating, if one regularly begs for food (one should say) 'I regularly beg for food.' If one has already eaten oneself (one should say) 'I have already eaten myself.' If one is eating the Sangha's (Sengqi, monastic community) food (one should say) 'I am eating the Sangha's food.' If there is no fixed place to eat (one should say) 'I have accepted an invitation to eat at a lower-back location.' If there is only one invitation, one should announce it oneself. If there are many invitations, and one cannot announce them all oneself, one should announce one invitation oneself, and for the rest, one should send someone to announce them. The person being informed, whether Bhikshu (Biqiu, a fully ordained male monastic) or Shami (Shami, a male novice), may respond. The procedure is: Elder so-and-so, the Tan Yue (Tan Yue, benefactor) has invited me to five proper meals, but I cannot go due to some matter, so I now give them to you. If there is no one who can respond, according to the Sengqi (Sengqi, monastic community) five-part practice, one should relinquish it in one's mind. I, Bhikshu so-and-so, this morning the Tan Yue gave me five proper meals, I give them back to Bhikshu so-and-so, the Tan Yue has no claim on me, I should eat them (if
背前家請向后家應三說。背後向前家一遍說)。
第三念。知受戒時憂數(應云)我于某年某月某日某時。受具足戒。一尺木若干影(無夏。若有夏隨多少稱之爾)。
第四念。知衣缽受凈已未。若三衣不具念當具。若具念受持。若有長財念說凈。若衣有具不具隨無念具。若長衣凈不凈未者念當凈。若衣缽並具已受長財已凈(應云)三衣缽具已受持。所有長衣已說凈。
第五念。知食同別(應云)依眾食不別眾食。
第六念。知病不病。若有病(應云)我今有病。念當療治。無病直云。今朝無病。依眾行道。
受畜錢寶作凈等法(錢寶生過道之大患。流俗淺壞尚飲高節。況出家拔俗而輒儲之。遠墜清風。近參鄙跡。慕道通至持宜輕乘。然為資道在緣。斯有濟要之義。故聖慈開法為益。行人自律準奉。稍難他部容有通濟亦可依之。想無違理)錢等若畜。準依四分得舍墜。若依薩婆多論。開說凈畜。且如今外眾。信根澆薄湛為凈主者。希內眾復于錢寶不能令作割捨。乃自手捉持畜。以積業設雖不捉遣。凈人捉口可受愆未能得遣。是以今者且準聖教令說凈。而畜雖不當宗經。是金杖並堪有用。既知斯意。然後方述。宜準彼文用為恒式(應先語一無式人俗人等云。比丘法所有錢寶佛不許畜。今
【現代漢語翻譯】 現代漢語譯本 背誦前，請重複三次『向後家應三說。背後向前家一遍說』。
第三念：知道受戒時的憂慮數量（應說）『我于某年某月某日某時，受具足戒。一尺木若干影（沒有夏季。如果有夏季，則隨多少稱說）』。
第四念：知道衣缽是否已經受凈。如果三衣不全，念『當具』。如果齊全，念『受持』。如果有長財，念『說凈』。如果衣服有齊全和不齊全的，隨沒有的念『具』。如果長衣乾淨與否，未乾凈的念『當凈』。如果衣缽都齊全，已經受持，長財已經說凈（應說）『三衣缽具已受持，所有長衣已說凈』。
第五念：知道飲食是同眾還是別眾（應說）『依眾食不別眾食』。
第六念：知道生病與否。如果有病（應說）『我今有病，念當療治』。沒有病就直接說『今朝無病，依眾行道』。
受持、儲蓄錢財珍寶，以及作凈等方法（錢財珍寶是修行道路上的大患，世俗淺薄之人尚且敗壞高尚的節操，更何況出家人脫離世俗卻隨意儲蓄錢財，遠則墜落清凈的風氣，近則沾染鄙陋的習氣。仰慕佛道、通達真理的人應該輕裝前行。然而爲了資助修行，在因緣具足時，錢財也有濟助的重要意義。所以聖人慈悲開設方便之法，是爲了利益修行人。修行人應當自我約束，謹慎奉行。即使其他部派容許通融，也可以依從，想來也不會違背佛理。）如果儲蓄錢財等物，按照《四分律》的規定，應當捨棄並懺悔。如果按照《薩婆多論》，可以開許通過『說凈』的方式來儲蓄。但如今外眾的信心淺薄，很少有人能真正做到清凈為主；內眾又對錢財珍寶不能做到割捨，甚至親手拿持儲蓄，以至於積累業障。即使不親手拿，讓凈人拿，口頭允許，也可能犯錯而不能真正捨棄。因此，現在暫且按照聖教的規定，令其『說凈』而儲蓄。雖然這不符合宗經的本意，但金杖等物也確實有用。明白了這些道理，然後才能述說。應該按照律文的規定，作為恒常的準則（應先告訴一個沒有受過戒的人，比如俗人等說：『比丘的戒律不允許儲蓄錢財珍寶，現在……』
【English Translation】 English version Before reciting, please repeat three times: 'Saying to the house behind should be repeated three times. Saying to the house in front should be repeated once.'
Third thought: Knowing the number of worries when receiving precepts (should say): 'I received the full precepts in the year, month, day, and time of [year], [month], [day], [time]. The shadow of a one-foot wooden stick is [number] (no summer. If there is summer, state the amount accordingly).'
Fourth thought: Knowing whether the robes and bowl have been purified. If the three robes are not complete, think 'should be complete'. If complete, think 'uphold'. If there is extra wealth, think 'declare purity'. If the robes are complete and incomplete, think 'complete' according to what is missing. If the long robe is clean or not, if not clean, think 'should be clean'. If the robes and bowl are both complete, already received and the extra wealth has been declared pure (should say): 'The three robes and bowl are complete and upheld, and all extra robes have been declared pure.'
Fifth thought: Knowing whether the food is communal or separate (should say): 'Relying on communal food, not separate food.'
Sixth thought: Knowing whether one is sick or not. If sick (should say): 'I am sick now, thinking of being cured.' If not sick, directly say: 'I am not sick this morning, following the community in practice.'
Receiving and storing money and treasures, and methods of purification (Money and treasures are a great affliction on the path of practice. Even shallow worldly people corrupt noble integrity, let alone renunciants who casually store money, falling far from pure conduct and near to vulgar habits. Those who admire the path and understand the truth should travel light. However, to support practice, money can have an important meaning when conditions are right. Therefore, the compassionate Buddhas opened expedient methods to benefit practitioners. Practitioners should self-discipline and carefully follow. Even if other schools allow flexibility, it can be followed, and it is thought that it will not violate Buddhist principles.) If storing money, according to the Sarvastivada Vinaya, it should be abandoned and repented. If according to the Sarvastivada theory, it can be allowed to store through the method of 'declaring purity'. But now the faith of the outer community is shallow, and few can truly be pure; the inner community cannot relinquish money and treasures, and even hold and store them with their own hands, accumulating karma. Even if they do not hold it themselves, allowing a pure person to hold it, verbal permission may be wrong and cannot be truly relinquished. Therefore, for now, according to the teachings of the sages, let them 'declare purity' and store it. Although this does not conform to the original meaning of the sutras, items such as golden staffs are indeed useful. Understanding these principles, then one can describe. It should be used as a constant standard according to the rules of the Vinaya (should first tell someone who has not been ordained, such as a layperson, saying: 'The precepts of a Bhikkhu do not allow storing money and treasures, now...'
請汝為寶主。吾所得錢寶並是汝當知之。自此已后所得錢寶。但說凈已自守護之。如俗人行錢等時即作法雲)此不凈物。我不應畜。若凈生當受(若俗人無已即去不及說者。應對一比丘如前凈法)。
凈果菜等法(菜通五生種。果收於五果。禁諺於五眾結罪。準二品凈法分五位凈境。惟二俗)五生種者。一根種(謂如姜等及一切枝種是)二枝種(謂如柳等及一切枝種是)三節種(謂如蓼等及諸節生者是)四覆羅種(即如甘蔗藕根之類)五子種(即十七谷及諸子種等)于中凈者(根枝節等以刀中折凈。節種中)楺(去牙目凈。亦得藕根等刀凈瘡凈。去節亦得。子種者並須脫皮凈。如論火凈通於五生種)五果者。一核果(謂如棗杏之類)二膚果(如花果撥梨李堪等)三殼果(即椰子胡桃栗子石榴等)四糩果(如香等柔蘇荏等)五角果(如大小豆皂莢之類)于中凈者。律開二五。今旦列五種。一火凈。二瘡凈。三刀凈。四鳥啄凈。五不任種凈。前五果中膚子俱食者事須火凈。及不任種凈不食子者。余凈隨意(余如廣說)入眾五法(凡所入眾要先備於五法。在心善調心志動成物軌和合相得情。若水乳出離之勝義無過此)。
故增五(文云) 佛告諸比丘。比丘至僧中。應先有五法。一應以慈心(修慈愍物。離於瞋
【現代漢語翻譯】 現代漢語譯本：請你作為寶物的主人。我得到的錢財寶物都應該讓你知道。從今以後得到的錢財寶物，只要說是已經凈化過的，就自己守護它們。如果世俗之人使用錢財等物時，就應該依法說：『這些是不乾淨的東西，我不應該擁有。』如果產生清凈之物，應當接受（如果世俗之人沒有辦法，來不及說這些話，就應該對一位比丘如前面所說的凈化方法）。
凈化果菜等的方法（菜包括五種生長方式的菜，果包括五種果實。禁止在五眾面前說方言土語，否則會結罪。按照二品的凈化方法，分為五個層次的清凈境界，只有兩種是針對世俗之人）。五種生長方式的菜是：一、根生（比如姜等以及一切從根上生長的）；二、枝生（比如柳樹等以及一切從枝條上生長的）；三、節生（比如蓼草等以及各種從節上生長的）；四、覆羅生（比如甘蔗、藕根之類）；五、子生（比如十七種穀物以及各種從種子生長的）。其中凈化的方法是（根、枝、節等用刀從中間折斷即可凈化。節生中），揉搓（去掉牙和芽眼即可凈化。也可以用刀削藕根等，使創面乾淨即可。去掉節也可以。子生必須脫皮才能凈化。如《論》中所說，火凈可以用於五種生長方式的菜）。五種果實是：一、核果（比如棗、杏之類）；二、膚果（比如花紅、花梨、李子、橄欖等）；三、殼果（比如椰子、胡桃、栗子、石榴等）；四、糩果（比如香薷、柔蘇、荏子等）；五、角果（比如大小豆、皂莢之類）。其中凈化的方法是。戒律中開了二五種。今天列出五種：一、火凈；二、瘡凈；三、刀凈；四、鳥啄凈；五、不適合種植凈。前面五種果實中，果皮和果實都食用的，必須用火凈和不適合種植凈。不食用果實的，其餘的凈化方法隨意（其餘的如廣說）。進入僧眾的五種方法（凡是進入僧眾，要先具備五種方法。在心中好好調伏心志，行為舉止要合乎規矩，和合相處才能情投意合。像水乳交融一樣，出離世俗的殊勝意義沒有超過這個的）。
所以增加了五種（經文說）：佛告訴各位比丘，比丘到僧眾中，應該先有五種方法。一、應該以慈心（修習慈悲之心，憐憫眾生，遠離嗔恨）。
【English Translation】 English version: Please be the master of the treasures. All the money and treasures I obtain should be known to you. From now on, any money and treasures obtained, just say they have been purified, and then guard them yourself. If a layperson uses money or other things, they should declare according to the Dharma: 'These are impure things, I should not possess them.' If something pure arises, it should be accepted (if a layperson has no way to do so and doesn't have time to say these words, they should address a Bhikshu (monk) and use the purification method mentioned earlier).
The method of purifying fruits and vegetables (vegetables include five types of growth, and fruits include five types of fruits. It is forbidden to speak in dialects in front of the five assemblies (five groups of monastic members), otherwise, one will incur offenses. According to the two-level purification method, it is divided into five levels of pure states, only two of which are for laypersons). The five types of vegetable growth are: 1. Root-grown (such as ginger and all those that grow from the root); 2. Branch-grown (such as willow trees and all those that grow from branches); 3. Joint-grown (such as knotgrass and all those that grow from joints); 4. Cover-grown (such as sugarcane and lotus roots); 5. Seed-grown (such as the seventeen grains and all those that grow from seeds). Among them, the purification methods are (roots, branches, joints, etc., can be purified by cutting them in the middle with a knife. In the case of joint-grown plants), knead (remove the buds and eyes to purify. You can also use a knife to clean lotus roots, etc., so that the cut surface is clean. Removing the joints is also acceptable. Seeds must be peeled to be purified. As stated in the 'Treatise', fire purification can be used for all five types of vegetable growth). The five types of fruits are: 1. Stone fruits (such as dates and apricots); 2. Skin fruits (such as crabapples, pears, plums, olives, etc.); 3. Shell fruits (such as coconuts, walnuts, chestnuts, pomegranates, etc.); 4. Floury fruits (such as fragrant herbs, soft perilla, sesame, etc.); 5. Pod fruits (such as large and small beans, soap pods, etc.). Among them, the purification methods are. The precepts open two sets of five. Today, five are listed: 1. Fire purification; 2. Wound purification; 3. Knife purification; 4. Bird-pecked purification; 5. Unsuitable for planting purification. Among the previous five types of fruits, those where both the skin and the fruit are eaten must use fire purification and unsuitable for planting purification. For those where the fruit is not eaten, the remaining purification methods are optional (the rest is as described in detail). The five methods of entering the Sangha (whenever entering the Sangha, one must first possess five methods. In your heart, properly tame your mind, your behavior should conform to the rules, and harmonious interaction will lead to mutual understanding. Like the blending of water and milk, there is no greater meaning of leaving the world than this).
Therefore, five are added (the sutra says): The Buddha told the Bhikshus (monks), a Bhikshu (monk) should have five methods before entering the Sangha (monastic community). 1. One should have a compassionate heart (cultivate compassion, have pity for all beings, and stay away from anger).
垢益自他故)二應自卑下如拭塵中(卑心下意。折伏貢高。推直與他攬過歸已)三應善知坐起。若見上座不應安坐。若見下坐不應起立(善知已位動靜合儀。離凡諂慢順聖心故)四彼至僧中不為雜說論世俗事。若自說法。若請人說法(雜說世言捐道違理時。宜重眾慬意滅。然益物利生事資正法理。宜宣奉或自或他)五若見僧中有不可事心不安忍。應作默然。何以故。恐僧別異故(或無善伴。或言不鑒物。若當料理。恐成敗捐。或至破僧。宜須緘默。息諸諍亂故也)詳法興沒寔在於人。綱軌略中如文可領。自余行相如廣如文。幸奉聖心警茲明誡耳。
宗四分比丘隨門要略行儀
【現代漢語翻譯】 現代漢語譯本 （一）因為垢染會增長自己和他人（的煩惱），所以要謙卑自己，就像擦拭塵土一樣。（謙卑的心，降低自己的姿態，折服貢高我慢，推崇正直給予他人，承擔過錯歸於自己。） （二）應該善於瞭解坐下和起立的時機。如果見到上座（比丘），不應該安然坐著。如果見到下座（比丘），不應該起立。（善於瞭解自己的位置，行動舉止合乎儀軌，遠離凡夫的諂媚和傲慢，順應聖人的心意。） （三）當他到達僧團中，不應該雜亂地說論世俗的事情。如果自己說法，或者請人說法。（雜亂地說世俗的言語，捨棄正道違背真理，這個時候，應該重視大眾的虔誠心意，滅除（雜說）。然而利益眾生、有利於生命的事情，憑藉正法真理，應該宣揚奉行，無論是自己還是他人。） （四）如果見到僧團中有不如法的事情，內心不安無法忍受，應該保持沉默。為什麼呢？恐怕僧團因此產生分裂。（或者沒有好的同伴，或者言語不能明鑑事物。如果應當處理，恐怕造成失敗，甚至導致破僧。應該緘默不語，平息各種爭端。） 詳細地說法法的興盛和衰落，實際上在於人。綱領和軌範在簡略的文字中可以領會。至於其他的行為舉止，可以參考廣本的文字。希望奉行聖人的心意，警惕這些明確的告誡。
《宗四分比丘隨門要略行儀》
【English Translation】 English version (1) Because defilements increase both oneself and others (in afflictions), one should humble oneself, just like wiping away dust. (A humble heart, lowering one's posture, subduing arrogance and pride, promoting uprightness to others, and taking responsibility for one's own faults.) (2) One should be skilled in knowing when to sit and when to stand. If one sees a senior (bhikshu), one should not sit comfortably. If one sees a junior (bhikshu), one should not stand up. (Be skilled in understanding one's position, and one's actions should conform to the proper etiquette, staying away from the flattery and arrogance of ordinary people, and complying with the intentions of the sages.) (3) When he arrives in the Sangha, he should not speak random worldly matters. If he himself teaches the Dharma, or asks someone to teach the Dharma. (Speaking random worldly words, abandoning the right path and violating the truth, at this time, one should value the sincere intentions of the assembly, and extinguish (random speech). However, matters that benefit sentient beings and are beneficial to life, relying on the truth of the right Dharma, should be proclaimed and practiced, whether by oneself or others.) (4) If one sees something unlawful in the Sangha, and one's heart is uneasy and cannot bear it, one should remain silent. Why? For fear that the Sangha will be divided because of this. (Or there are no good companions, or words cannot clearly discern things. If it should be handled, I am afraid it will lead to failure, or even lead to the breaking of the Sangha. One should remain silent and quell all disputes.) To explain in detail, the rise and fall of the Dharma actually lies in people. The principles and norms can be understood in the concise text. As for other behaviors, you can refer to the text of the extensive version. I hope to follow the intentions of the sages and be vigilant about these clear admonitions.
'Essential Summary of Conduct for Bhikshus Following the Four-Part Vinaya'