T85n2792_毗尼心

大正藏第 85 冊 No. 2792 毗尼心

No. 2792

毗尼心一卷

律中名教有八種。

學戒法第一　師徒法第二　眾僧法第三　行道懺悔法第四　行道修善法第五　發道資緣法第六　信施檀越法第七　護持法藏第八

學戒法第一

如來成道十二年中。為諸利根略制戒律。十二年後終至涅盤。為諸鈍根多行毀犯。隨缺補過廣制戒律。譬如納衣有孔方補。佛臨涅槃時以此律藏付囑優婆離。佛滅度后摩訶迦葉匡究三寶。簡取五百大阿羅漢　于王舍城結集法藏。爾時優婆離一夏之中八十度升高坐。具足誦出大毗尼藏。如佛所說。是真凈教有八十誦。悉以付囑摩訶迦葉。此迦葉將入滅度。以此律藏付囑阿難。而阿難將欲滅度付二大士。一名商那和修。二名末田地。依付法藏經說。尊者末田地向罽賓行化。不在經中。更不見記也。商那和修在王舍城行化。而商那和修臨滅度時。以此法藏付囑優波鞠多。已上有五大師。皆總持八萬法藏。智辯超群。神通莫測。而鞠多有五弟子。一名薩婆多。二名曇無德。三名彌沙塞。四名婆粗富那。五名迦葉惟。此五人者于大藏中神解不周闕于圓通。又皆是聖智。觀末代凡夫根鈍不能具受大毗尼藏。各自簡略取捨不同。隨眾生所樂分為

【現代漢語翻譯】 現代漢語譯本 《毗尼心》一卷

律藏中的教法有八種：

一、學戒法；二、師徒法；三、眾僧法；四、行道懺悔法；五、行道修善法；六、發道資緣法；七、信施檀越法；八、護持法藏。

學戒法第一

如來（Tathagata，佛的稱號）成道十二年中，為那些根器銳利的人略微制定戒律。十二年後，直至涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），因為那些根器遲鈍的人常常違犯戒律，所以隨著他們所犯的過失而廣泛制定戒律，就像縫補衣服一樣，哪裡有破洞就補哪裡。佛陀（Buddha，覺悟者）臨近涅槃時，將這部律藏囑託給優婆離（Upali，佛陀十大弟子之一）。佛陀滅度后，摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）匡正和研究三寶（Triratna，佛教的三個根本要素：佛、法、僧），選拔了五百位大阿羅漢（Arhat，佛教修行 достигшего высшей цели）在王舍城（Rajagrha，古印度城市）結集法藏。當時，優婆離在一個夏季中八十次升座，完整地誦出了大毗尼藏（Vinaya Pitaka，律藏），就像佛陀所說的那樣。這才是真正的清凈教法，共有八十誦。全部囑託給摩訶迦葉。摩訶迦葉將要入滅時，將這部律藏囑託給阿難（Ananda，佛陀十大弟子之一）。阿難將要入滅時，又囑託給兩位大士，一位名叫商那和修（Sanavasin），一位名叫末田地（Madhyantika）。根據《付法藏經》的說法，尊者末田地向罽賓（Kashmir）行教化，這在經中沒有記載，也未見其他記載。商那和修在王舍城行教化。商那和修臨滅度時，將這部法藏囑託給優波鞠多（Upagupta）。以上共有五位大師，他們都總持八萬法藏，智慧辯才超群，神通不可測度。而優波鞠多有五位弟子，一名薩婆多（Sarvastivada），二名曇無德（Dharmaguptaka），三名彌沙塞（Mahisasaka），四名婆粗富那（Vatsiputriya），五名迦葉惟（Kasyapiya）。這五個人對於大藏的理解不夠全面，缺乏圓融貫通。而且他們都是聖智之人，考慮到末代凡夫根器遲鈍，不能完全接受大毗尼藏，所以各自簡略取捨，各不相同，隨著眾生所喜好的而分為

【English Translation】 English version Vinaya Heart, One Scroll

The teachings within the Vinaya (discipline) are of eight kinds:

  1. The Dharma of Learning Precepts; 2. The Dharma of Teacher and Disciple; 3. The Dharma of the Sangha (community); 4. The Dharma of Practicing Repentance; 5. The Dharma of Practicing Cultivation of Goodness; 6. The Dharma of Conditions for Arising on the Path; 7. The Dharma of Believing Donors; 8. The Dharma of Protecting the Dharma Treasury.

The Dharma of Learning Precepts, First

In the twelfth year after the Tathagata (Buddha) attained enlightenment, He briefly established precepts for those of sharp faculties. After twelve years, until His final Nirvana (passing away), because those of dull faculties often violated the precepts, He extensively established precepts to remedy their faults, like patching a robe where there are holes. When the Buddha was about to enter Nirvana, He entrusted this Vinaya Pitaka (collection of monastic rules) to Upali (one of the ten great disciples of the Buddha). After the Buddha's passing, Mahakasyapa (one of the ten great disciples of the Buddha) rectified and investigated the Three Jewels (Buddha, Dharma, Sangha), selecting five hundred great Arhats (enlightened beings) to compile the Dharma Treasury in Rajagrha (ancient Indian city). At that time, Upali ascended the high seat eighty times in one summer, fully reciting the Great Vinaya Pitaka, just as the Buddha had spoken. This is the true and pure teaching, with eighty recitations. All of it was entrusted to Mahakasyapa. When Mahakasyapa was about to enter Nirvana, he entrusted this Vinaya Pitaka to Ananda (one of the ten great disciples of the Buddha). And when Ananda was about to enter Nirvana, he entrusted it to two great beings, one named Sanavasin, and the other named Madhyantika. According to the Sutra of the Transmission of the Dharma Treasury, the Venerable Madhyantika went to Kashmir to propagate the teachings, but this is not recorded in the sutras, nor is it seen elsewhere. Sanavasin propagated the teachings in Rajagrha. And when Sanavasin was about to enter Nirvana, he entrusted this Dharma Treasury to Upagupta. The above are five great masters, all of whom upheld the eighty-four thousand Dharma teachings, with wisdom and eloquence surpassing others, and神通 (spiritual powers) beyond comprehension. And Upagupta had five disciples, one named Sarvastivada, the second named Dharmaguptaka, the third named Mahisasaka, the fourth named Vatsiputriya, and the fifth named Kasyapiya. These five individuals did not fully understand the Great Treasury, lacking complete and thorough comprehension. Moreover, they were all of saintly wisdom, and considering that the ordinary people of later generations had dull faculties and could not fully receive the Great Vinaya Pitaka, they each selectively abbreviated and adopted different versions, dividing it according to what beings preferred.

五部(周幽王時佛出世。漢明帝時經像來至。一百年許始有比丘支竺。微解漢語。翻經本。至秦主姚興深信佛法。以弘始八年于長安草堂寺。諸天竺沙門羅什法師。更譯胡本。什法師善解方音。明曉佛法。於是廣流佈矣)。

五部律　一者十誦律　律主名薩婆多誦出此律。以秦弘始八年。有罽賓國三藏法師名佛若多羅。誦出十誦律本來到長安。共羅什法師翻出此律。譯一分未竟。而弗若多羅身亡。有盧山遠法師。與曇摩留支續翻出未譯者。后復有三藏律法師。名毗摩羅叉。亦是羅什先所求尋師自來到壽春在石澗寺。重校律本復出三卷。律序置之。於後此土有律。十誦為初也。

二者四分律　律主名曇無德此方名法正。此人有菩薩根性。傳持此律。此間有晉國沙門支法師。令往向西土。從於填國赍四分律本。還到秦國。國主姚興以弘始十二年秦古將軍司隸校尉。姚興于長安寺中集令德沙門三百餘人。諸罽賓國三藏大乘律師佛陀耶舍。譯出四分律並長阿含經。涼州比丘竺佛念譯胡音。秦國道云道含等筆受。此土律興　四分第二。

三者五分律　律主名彌沙塞。有罽賓國三藏律師。名弗大什。謹赍執五分胡本來到楊州。以晉景平元年十月中晉侍中瑘瑯王司馬陳。共比丘竺道生惠巖等請令出之。弗大什謹執

【現代漢語翻譯】 現代漢語譯本： 五部（周幽王時佛陀出世。漢明帝時佛經和佛像傳入中國。大約一百年後，開始有比丘支竺出現，他們略懂漢語，翻譯佛經。到了秦主姚興時期，他深信佛法。在弘始八年，于長安草堂寺，由來自天竺的沙門鳩摩羅什法師重新翻譯胡文佛經。鳩摩羅什法師精通各地方言，深明佛法，因此佛法得以廣泛流傳）。

五部律： 一、《十誦律》：律主名為薩婆多（Sarvastivada），他誦出此律。在秦弘始八年，有來自罽賓國（Kashmir）的三藏法師，名為佛若多羅（Punyatara），攜帶《十誦律》原本來到長安，與鳩摩羅什法師共同翻譯此律。翻譯了一部分尚未完成，佛若多羅就去世了。後來有廬山遠法師（慧遠）與曇摩留支（Dharmaruci）繼續翻譯未完成的部分。之後又有三藏律法師，名為毗摩羅叉（Vimalaksa），也是鳩摩羅什先前尋求的老師，他親自來到壽春的石澗寺，重新校對律本，又譯出三卷，並加上了律序。在此之後，中國的律宗，以《十誦律》為開端。

二、《四分律》：律主名為曇無德（Dharmaguptaka），在漢地又名法正。此人具有菩薩的根性，傳持此律。當時晉國沙門支法領，派人前往西域，從於闐國（Khotan）取回《四分律》的原本，帶回秦國。國主姚興在弘始十二年，命令秦古將軍司隸校尉，在長安寺中召集了三百多位有德行的沙門，由來自罽賓國的三藏大乘律師佛陀耶舍（Buddhayasas）翻譯出《四分律》以及《長阿含經》。涼州比丘竺佛念（Dharmanandin）翻譯胡語，秦國的道云、道含等人負責筆錄。中國的律宗興起，以《四分律》為第二部。

三、《五分律》：律主名為彌沙塞（Mahisasaka）。有罽賓國的三藏律師，名為弗大什（Buddhasimha），親自攜帶《五分律》的胡文字來到楊州。在晉景平元年十月中，晉侍中瑘瑯王司馬陳，與比丘竺道生、惠巖等，請求他翻譯此律。弗大什親自執筆

【English Translation】 English version: The Five Divisions (The Buddha appeared during the reign of King You of the Zhou Dynasty. Buddhist scriptures and images arrived during the reign of Emperor Ming of the Han Dynasty. About a hundred years later, there began to appear Bhikshus of the Zhi-Zhu lineage, who had a slight understanding of the Chinese language and translated Buddhist scriptures. By the time of King Yao Xing of the Qin Dynasty, he deeply believed in Buddhism. In the eighth year of Hongshi, at the Caotang Temple in Chang'an, the Shramana Kumarajiva from India re-translated the Hu (non-Chinese) texts. Master Kumarajiva was proficient in the dialects of various regions and deeply understood Buddhism, thus Buddhism was widely disseminated).

The Five Vinayas: 1. The Sarvastivada Vinaya (Shi Song Lu): The Vinaya master is named Sarvastivada, who recited this Vinaya. In the eighth year of Hongshi during the Qin Dynasty, there was a Tripitaka master from Kashmir named Punyatara, who brought the original text of the Sarvastivada Vinaya to Chang'an and translated this Vinaya together with Master Kumarajiva. Before completing a portion of the translation, Punyatara passed away. Later, Master Huiyuan of Mount Lu and Dharmaruci continued to translate the unfinished portion. Afterwards, there was another Tripitaka Vinaya master named Vimalaksa, who was also a teacher sought by Kumarajiva earlier. He personally came to the Shijian Temple in Shouchun, re-examined the Vinaya text, and translated three more volumes, adding a preface to the Vinaya. After this, the Vinaya school in China began with the Sarvastivada Vinaya.

  1. The Dharmaguptaka Vinaya (Si Fen Lu): The Vinaya master is named Dharmaguptaka, also known as Fazheng in this land. This person has the nature of a Bodhisattva and upholds this Vinaya. At that time, the Shramana Zhi Faling of the Jin Dynasty sent someone to the Western Regions to retrieve the original text of the Dharmaguptaka Vinaya from Khotan and bring it back to the Qin Dynasty. In the twelfth year of Hongshi, King Yao Xing ordered General Si Li Xiaowei of the Qin Dynasty to gather more than three hundred virtuous Shramanas in the Chang'an Temple, and the Tripitaka Mahayana Vinaya master Buddhayasas from Kashmir translated the Dharmaguptaka Vinaya and the Dirgha Agama Sutra. The Bhikshu Dharmanandin of Liangzhou translated the Hu language, and Dao Yun and Dao Han of the Qin Dynasty were responsible for recording. The Vinaya school in China flourished, with the Dharmaguptaka Vinaya as the second.

  2. The Mahisasaka Vinaya (Wu Fen Lu): The Vinaya master is named Mahisasaka. There was a Tripitaka Vinaya master from Kashmir named Buddhasimha, who personally brought the Hu text of the Mahisasaka Vinaya to Yangzhou. In the tenth month of the first year of Jingping during the Jin Dynasty, Sima Chen, the attendant of the Jin Dynasty, along with Bhikshus Zhu Daosheng and Huiyan, requested him to translate this Vinaya. Buddhasimha personally took up the pen.

胡本文無差錯。律教東流　五分第三。

四者僧祇律　律主名婆粗富那。此土有法顯比丘。輕身重法。自往胡國求覓經書。到摩竭國。于巴連弗邑阿育王塔南天王寺寫得胡本。將還此國。以晉義熙十二年十一月到楊州。于鬥場寺共三藏禪師佛大跋陀翻出之。並六卷涅槃。比丘寶云譯胡為漢。十四年都訖。律教流佈　僧祇第四。

五者迦葉惟律(亦名迦葉毗律。此土未感。未來漢地)。

律藏有四名。

一名為戒(若就教譯。防非之法。字之為戒。此法能禁制身口也。若就行解。止惡之心。名為戒。此心能制身口。不為不令諸過得。起。名為戒也)二名為律(若就教譯。詮量輕重。以之為律。若就行譯。調伏剛礦。以之為律)三名波羅提木叉(此是胡音。漢名彼彼解脫。若就教譯。此是解縛之法。依而出家若也。羈礙在在處處身心無為　故云彼彼解脫也。若就行譯。絕縛之心。唸唸之中能分分離煩惱。故云彼彼解脫也)四名毗尼(亦是西音。此方云滅。若就教譯。此法能彌息諍論。故名為滅。若就行譯。斷除生死。苦盡無為。寂泊為滅)此四之中前二就因為名。外防為戒。內順為律。后二就果為名。解脫者煩惱盡處。是有餘涅槃果也滅者身智俱盡。是無餘涅槃果也。又大乘之中戒之與律是因通

【現代漢語翻譯】 現代漢語譯本：胡本沒有差錯。《律教東流》五分律第三。

四者，《僧祇律》（Sanghika-vinaya），律主名為婆粗富那（Vasumitra）。此土有法顯比丘，輕視自身，重視佛法，親自前往胡國尋求經書。到達摩竭國（Magadha），在巴連弗邑（Pataliputra）阿育王塔南天王寺抄寫得到胡本，帶回此國。在晉義熙十二年十一月到達楊州，在鬥場寺與三藏禪師佛大跋陀（Buddhabhadra）共同翻譯出來，並翻譯了六卷《涅槃經》（Nirvana Sutra）。比丘寶云將胡語翻譯為漢語，十四年全部完成。律教得以流佈。《僧祇律》第四。

五者，《迦葉惟律》（Kasyapiya-vinaya，也名《迦葉毗律》Kasyapi-vinaya，此土未曾傳譯，未來才會傳入漢地）。

律藏有四個名稱：

一名為戒（若從教義解釋，是防止過失的方法，稱之為戒。此法能夠禁制身口。若從修行解釋，止息惡念的心，名為戒。此心能夠控制身口，不讓各種過失產生，故名為戒）。二名為律（若從教義解釋，是衡量輕重的方法，稱之為律。若從修行解釋，是調伏剛強心性的方法，稱之為律）。三名波羅提木叉（Pratimoksha，這是胡語，漢名「彼彼解脫」。若從教義解釋，這是解脫束縛的方法，依靠它出家，就能解除身心的各種束縛，故云「彼彼解脫」。若從修行解釋，是斷絕束縛的心，唸唸之中能夠分離煩惱，故云「彼彼解脫」）。四名毗尼（Vinaya，也是西方的語音，此方稱為「滅」。若從教義解釋，此法能夠平息爭論，故名為「滅」。若從修行解釋，是斷除生死，苦盡無為，寂靜安寧為「滅」）。這四個名稱中，前兩個從因上命名，對外防禦為戒，對內順從為律。后兩個從果上命名，解脫是指煩惱斷盡之處，是有餘涅槃的果。滅是指身智俱盡，是無餘涅槃的果。又在大乘佛法中，戒與律是因地通用的。

【English Translation】 English version: The Hu (Central Asian) text is without error. 'The Transmission of Vinaya Teachings Eastward,' the third section of the Five-fold Vinaya.

Fourth, the Sanghika-vinaya (Sanghika-vinaya), whose Vinaya master is named Vasumitra (Vasumitra). In this land, there was the Bhiksu Faxian (Faxian), who valued the Dharma over his own life. He personally went to the Hu countries to seek scriptures. Arriving in Magadha (Magadha), at the Heavenly King Temple south of the Ashoka (Ashoka) Stupa in Pataliputra (Pataliputra), he copied the Hu text and brought it back to this country. In the twelfth year of the Yixi era of the Jin Dynasty, in the eleventh month, he arrived in Yangzhou. At the Douchang Temple, he and the Tripitaka master Buddhabhadra (Buddhabhadra) jointly translated it, along with six fascicles of the Nirvana Sutra (Nirvana Sutra). The Bhiksu Baoyun (Baoyun) translated the Hu language into Chinese, completing it all in the fourteenth year. The Vinaya teachings were disseminated. The fourth section is the Sanghika-vinaya.

Fifth, the Kasyapiya-vinaya (Kasyapiya-vinaya, also named Kasyapi-vinaya, Kasyapi-vinaya, has not yet been transmitted to this land and will be transmitted to the Han lands in the future).

The Vinaya Pitaka has four names:

First, it is called Sila (Sila) (If interpreted from the teaching, it is a method of preventing faults, and it is called Sila. This Dharma can restrain the body and speech. If interpreted from practice, the mind that stops evil thoughts is called Sila. This mind can control the body and speech, preventing all faults from arising, hence it is called Sila). Second, it is called Vinaya (Vinaya) (If interpreted from the teaching, it is a method of weighing the light and heavy, and it is called Vinaya. If interpreted from practice, it is a method of taming the stubborn mind, and it is called Vinaya). Third, it is called Pratimoksha (Pratimoksha) (This is a Hu term, and its Chinese name is 'Individual Liberation.' If interpreted from the teaching, it is a method of liberating from bondage. Relying on it to renounce the world, one can be free from all the bondages of body and mind, hence it is called 'Individual Liberation.' If interpreted from practice, it is the mind that cuts off bondage, and in every thought, it can separate from afflictions, hence it is called 'Individual Liberation'). Fourth, it is called Vinaya (Vinaya) (This is also a Western term, and in this land, it is called 'Extinction.' If interpreted from the teaching, this Dharma can pacify disputes, hence it is called 'Extinction.' If interpreted from practice, it is cutting off birth and death, the end of suffering, non-action, and peaceful tranquility is 'Extinction'). Among these four names, the first two are named from the cause, external defense is Sila, and internal compliance is Vinaya. The latter two are named from the result, liberation refers to the place where afflictions are exhausted, which is the fruit of Nirvana with remainder. Extinction refers to the exhaustion of both body and wisdom, which is the fruit of Nirvana without remainder. Furthermore, in Mahayana Buddhism, Sila and Vinaya are commonly used in the causal stage.

果。是有為出要行。解脫與滅是果通因。是無為出離行。此四皆名藏者。若就教釋。文旨苞富名之為藏。若就行釋。出生眾善利益無窮故名為藏。次明受戒法。

五種受戒法。

上法受戒(位在無學以上。若人得阿羅漢。即名受具足戒。如來成道正覺證理究竟不從師悟故名自然得戒。若弟子皆自誓受。諸佛為證。得法最勝故名上法受戒。此中含於二。自然及自誓)二善來受戒(位在須陀洹果以上。此人乘宿善而來值佛出世間。說四諦道成初果。求哀出家。聖命善來比丘即發具足故名善來受戒)三師法受戒(此是女人亦得須防恒果。求哀出家。如來為說八敬之法。遣阿難傳授于彼。令其遵奉大僧以為師範。承旨項受即發具足故名善來受戒)四三語受戒(位在內凡以上。此人值佛出世。但聞而不見。有一羅漢授與三歸。便發具足故名三語受戒)五羯摩受戒(位通外凡已下。此人善根微薄。道心難發。要假十僧作法成就。方得具足故名羯摩受戒。要須具六因緣。乃得具足受戒。一受戒人身無十三難。二年滿二十。三衣缽具師僧眾滿如法清凈。五在結界內不別眾勢分相。及六一白三羯摩前後方便文辭具足)摩夷經中有十種受戒。比丘有五種。一上法。二善來。三三語。四敕聽。五羯摩。尼亦有五種。一正法。二善

【現代漢語翻譯】 果。是有為出要行。解脫與滅是果通因。是無為出離行。這四種都稱為『藏』（zàng）。如果從教義解釋，文句旨意包羅豐富就稱為『藏』；如果從修行解釋，能夠出生各種善行，利益無窮，所以稱為『藏』。接下來闡明受戒的方法。

五種受戒法。

第一種，上法受戒（這種受戒者的地位在無學（wúxué）以上。如果有人證得阿羅漢（Āluóhàn），就稱為受了具足戒。如來（Rúlái）成就正覺，證悟真理究竟，不是從老師那裡領悟，所以稱為自然得戒。如果弟子們都自己發誓受戒，諸佛（zhūfó）作為見證，因為所得之法最為殊勝，所以稱為上法受戒。這裡面包含兩種情況：自然得戒和自誓受戒）。第二種，善來受戒（這種受戒者的地位在須陀洹（Xūtuóhuán）果以上。這種人憑藉宿世的善根而來，遇到佛（fó）出世，聽聞四諦（sìdì）的道理，成就初果，懇求出家，佛（fó）以聖命說『善來比丘』，此人立即獲得具足戒，所以稱為善來受戒）。第三種，師法受戒（這種情況是女人也可能證得須陀洹（Xūtuóhuán）果，懇求出家，如來（Rúlái）為她們宣說八敬法，派遣阿難（Ānán）去傳授給她們，讓她們遵奉大僧作為師範，領受教旨，立即獲得具足戒，所以稱為善來受戒）。第四種，三語受戒（這種受戒者的地位在內凡以上。這種人遇到佛（fó）出世，但只聞其名而不見其身，由一位阿羅漢（Āluóhàn）授予三歸依，便獲得具足戒，所以稱為三語受戒）。第五種，羯摩（jiémó）受戒（這種受戒者的地位通於外凡以下。這種人善根微薄，道心難以發起，需要藉助十位僧人如法地舉行羯摩（jiémó）儀式才能成就，才能獲得具足戒，所以稱為羯摩（jiémó）受戒。必須要具備六種因緣，才能具足受戒：一是受戒人身體沒有十三難；二是年滿二十歲；三是三衣缽具足；四是師僧大眾如法清凈；五是在結界內，沒有別眾的形勢和分相；六是一白三羯摩（yībáisānjiémó）的前後方便和文辭都具足）。《摩夷經》中有十種受戒法。比丘（bǐqiū）有五種：一是上法，二是善來，三是三語，四是敕聽，五是羯摩（jiémó）。比丘尼（bǐqiūnī）也有五種：一是正法，二是善來

【English Translation】 The result. 'Having-cause' is the practice of seeking liberation. Deliverance and extinction are the common cause of the result. 'Without-cause' is the practice of detachment. These four are all called 'Treasury' (zàng). If interpreted from the perspective of teachings, the rich and comprehensive meaning of the text is called 'Treasury'. If interpreted from the perspective of practice, it gives rise to numerous virtues and endless benefits, hence it is called 'Treasury'. Next, the method of receiving precepts is explained.

Five methods of receiving precepts.

First, 'Superior Dharma Precepts' (shàngfǎ shòujiè) (the position is above the 'no-more-learning' (wúxué) stage. If a person attains Arhat (Āluóhàn), it is called receiving the full precepts. The Tathagata (Rúlái) achieves perfect enlightenment, realizes the ultimate truth, and does not awaken from a teacher, hence it is called naturally obtaining the precepts. If all disciples vow to receive the precepts themselves, with all Buddhas (zhūfó) as witnesses, because the Dharma obtained is the most supreme, it is called 'Superior Dharma Precepts'. This includes two situations: naturally obtaining the precepts and self-vowing to receive the precepts). Second, 'Welcome Precepts' (shànlái shòujiè) (the position is above the Stream-enterer (Xūtuóhuán) fruit. This person comes with past good roots and encounters the Buddha (fó) appearing in the world, hears the Four Noble Truths (sìdì) and attains the first fruit, begs to leave home, and the Buddha (fó) says with a holy command 'Welcome Bhikkhu', and immediately obtains the full precepts, hence it is called 'Welcome Precepts'). Third, 'Teacher Dharma Precepts' (shīfǎ shòujiè) (this situation is that women may also attain the Stream-enterer (Xūtuóhuán) fruit, beg to leave home, the Tathagata (Rúlái) speaks the Eight Respects Dharma for them, sends Ananda (Ānán) to transmit it to them, and asks them to follow the great Sangha as a model, receive the teachings, and immediately obtain the full precepts, hence it is called 'Welcome Precepts'). Fourth, 'Three Words Precepts' (sānyǔ shòujiè) (the position is above the inner ordinary person. This person encounters the Buddha (fó) appearing in the world, but only hears the name and does not see the body, and an Arhat (Āluóhàn) gives the Three Refuges, and then obtains the full precepts, hence it is called 'Three Words Precepts'). Fifth, 'Karma Precepts' (jiémó shòujiè) (the position is common to those below the outer ordinary person. This person has weak good roots and it is difficult to generate the mind of the Way, and it is necessary to use ten monks to perform the Karma (jiémó) ceremony to achieve it, and then obtain the full precepts, hence it is called 'Karma Precepts'. It is necessary to have six causes to fully receive the precepts: first, the person receiving the precepts does not have the thirteen difficulties; second, is twenty years old; third, the three robes and bowl are complete; fourth, the Sangha is pure and lawful; fifth, is within the boundary, without separate assembly and division; sixth, the preliminary and subsequent conveniences and wording of the one white three Karma (yībáisānjiémó) are complete). The 'Mahi Sutra' has ten kinds of precepts. Bhikkhus (bǐqiū) have five kinds: first is the Superior Dharma, second is Welcome, third is Three Words, fourth is by command, and fifth is Karma (jiémó). Bhikkhunis (bǐqiūnī) also have five kinds: first is the Correct Dharma, second is Welcome.

來。三師法。四遣使。五羯摩。合為十種。十誦律明十種受戒法。一自然得戒。謂佛無師自悟。二自誓得戒。謂大迦葉。三見諦得戒。謂拘鄰等五比丘聞說四諦尋發具足。四善來得戒。謂耶舍等及如來一代善來所度者是。何以故佛是法王自與受戒。此等最後身比終不學地無常故。五者三語得戒。謂未制羯摩已前諸羅漢所度。乃為受三歸即得具足戒。六問答得戒。亦名論義。謂須陀耶沙彌年始七歲。佛問其義。一一答。佛稱可聖心敕諸比丘與受具戒。從問答為名。故稱問答得戒。因敕比丘故亦名敕聽得戒。七者八敬得戒。亦名八種。亦云八尊師法。亦云八不可過法。謂大愛道及五百釋女求佛出家。佛遣阿難授其八敬聽之出家。從八敬為名。故稱八敬得戒。五分律云。愛道從阿難受八法已。歡喜頂受。又語阿難為我白佛。於八法中更乞愿愿聽。比丘尼隨次大小禮比丘云。何百歲尼禮新受戒比丘。佛告阿難。若我聽比丘尼隨次大小禮比丘者。無有是處。阿難聞已還報愛道。愛道又言。頂受尊敬歡喜奉行即名出家受具足戒　復白阿難。是五百釋女今當云何更為我白佛。佛言。即聽大愛道為作和上。在比丘十眾中。白四羯摩受戒聽一時羯磨三人不得至四即得。此則愛道一人得名八敬受戒。五百釋女即羯磨受戒。十誦亦如是。若依

【現代漢語翻譯】 現代漢語譯本：來。三師法（三個導師的規則）。四遣使（四位使者）。五羯摩（五種羯摩儀式）。合起來為十種。 《十誦律》闡明了十種受戒的方法：一、自然得戒（自然獲得戒律）。指的是佛陀沒有老師自己覺悟。二、自誓得戒（自己發誓獲得戒律）。指的是大迦葉（Mahākāśyapa）。三、見諦得戒（通過證悟真諦獲得戒律）。指的是拘鄰（Kaundinya）等五比丘，聽聞四諦后立即獲得具足戒。四、善來得戒（通過『善來』的邀請獲得戒律）。指的是耶舍（Yaśa）等人以及如來一代通過『善來』所度化的人。為什麼呢？因為佛是法王，親自授予他們戒律。這些人是最後身，最終不會學習地獄的無常。五、三語得戒（通過三句話獲得戒律）。指的是在制定羯摩儀式之前，諸位阿羅漢所度化的人，為他們受三歸依后，就獲得了具足戒。六、問答得戒（通過問答獲得戒律），也稱為論義。指的是須陀耶（Sudaya）沙彌，年齡才七歲。佛陀問他義理，他一一回答。佛陀稱讚認可，並命令諸位比丘為他授具足戒。因為是通過問答得名，所以稱為問答得戒。因為是命令比丘，所以也稱為敕聽得戒。七、八敬得戒（通過八敬法獲得戒律），也稱為八種，也稱為八尊師法，也稱為八不可過法。指的是大愛道（Mahāprajāpatī）和五百釋女（five hundred Shakya women）請求佛陀允許她們出家。佛陀派遣阿難（Ānanda）授予她們八敬法，允許她們出家。因為是通過八敬法得名，所以稱為八敬得戒。《五分律》記載，愛道從阿難那裡接受八法后，歡喜地頂戴接受，又告訴阿難為我稟告佛陀，在八法中再乞求願望，希望允許比丘尼按照年齡大小禮敬比丘。佛陀告訴阿難，如果我允許比丘尼按照年齡大小禮敬比丘，這是不可能的。阿難聽后回報愛道。愛道又說，頂戴接受尊敬歡喜奉行，這就叫做已經出家受具足戒了。又稟告阿難，這五百釋女現在應當怎麼辦？再為我稟告佛陀。佛陀說，就允許大愛道作為和尚（Upadhyaya），在比丘十眾中，通過白四羯摩儀式受戒，允許一時羯磨三人，不得少於四人即可。這樣，愛道一人得名八敬受戒，五百釋女就是羯摩受戒。《十誦律》也是這樣。如果依據……

【English Translation】 English version: Here. Three Teacher Rules. Four Messengers. Five Karmas. Combined, these are ten types. The Daśabhāṇavāra-vinaya explains ten methods of receiving ordination: 1. Natural Ordination: Refers to the Buddha's self-enlightenment without a teacher. 2. Self-Vow Ordination: Refers to Mahākāśyapa (大迦葉). 3. Truth-Seeing Ordination: Refers to Kaundinya (拘鄰) and the five bhikshus who attained full ordination upon hearing the Four Noble Truths. 4. 'Welcome' Ordination: Refers to Yaśa (耶舍) and others, as well as those liberated by the Tathagata through the 'Welcome' invitation. Why? Because the Buddha is the Dharma King and personally bestows ordination upon them. These are their last bodies, and they will ultimately not learn the impermanence of hell. 5. Three-Statement Ordination: Refers to those liberated by the Arhats before the establishment of the Karma rituals. They receive the Three Refuges and immediately attain full ordination. 6. Question-and-Answer Ordination: Also known as Debate. Refers to the novice Sudaya (須陀耶), who was only seven years old. The Buddha asked him about the meaning of the teachings, and he answered each question. The Buddha praised and approved, and ordered the bhikshus to grant him full ordination. Because it is named after the question-and-answer process, it is called Question-and-Answer Ordination. Because it was ordered to the bhikshus, it is also called Command-Hearing Ordination. 7. Eight-Respects Ordination: Also known as Eight Types, Eight Venerable Teacher Rules, or Eight Inviolable Rules. Refers to Mahāprajāpatī (大愛道) and the five hundred Shakya women (五百釋女) who requested the Buddha to allow them to ordain. The Buddha sent Ānanda (阿難) to grant them the Eight Respects and allow them to ordain. Because it is named after the Eight Respects, it is called Eight-Respects Ordination. The Sarvāstivāda Vinaya states that after Mahāprajāpatī received the Eight Rules from Ānanda, she joyfully accepted them and told Ānanda to report to the Buddha for her, requesting further wishes within the Eight Rules, hoping to allow the bhikshunis to pay respects to the bhikshus according to their seniority. The Buddha told Ānanda that if he allowed the bhikshunis to pay respects to the bhikshus according to their seniority, it would be impossible. Ānanda reported this back to Mahāprajāpatī. Mahāprajāpatī then said, 'Accepting, respecting, and joyfully practicing is called having already ordained and received full ordination.' She further reported to Ānanda, 'What should these five hundred Shakya women do now? Please report to the Buddha for me again.' The Buddha said, 'Just allow Mahāprajāpatī to act as the Upadhyaya (和尚), and within the ten bhikshu assembly, receive ordination through the four Karma rituals. Allow a temporary Karma with three people, but it must not be less than four.' In this way, Mahāprajāpatī alone is named Eight-Respects Ordination, and the five hundred Shakya women receive Karma Ordination. The Daśabhāṇavāra-vinaya is also like this. If based on...

如四分五百釋女亦皆八敬得戒。八遣使得戒。謂半迦尸尼顏容端政。若出伽藍即有壞行留難。聖者開聽差。一比丘尼為使注大僧中代其乞戒。故名遣使受戒。九羯磨受戒。謂十僧作法。十邊地持律。五人受大戒。以邊地佛法創行。僧徒希鮮集之至難。故大聖開聽五人受戒。又四分云。得阿羅漢者即名出家受具足戒。此人得最勝法名為上法受戒。故摩夷論云。時有年不滿二十。而受戒生疑問佛。佛言。聽教數胎中月及閏月猶不滿。佛言。此人得阿羅漢不。答言。得。佛言。此人名為上受具戒　又尼眾中女人曾出適年十二聽受大戒。通此合有十二種受戒。此十二種中自然得戒唯佛一人。自誓得戒唯大迦葉一人。見帝得戒局在拘鄰五人。善來得戒通及僧尼。佛在時有佛滅度后更無善來受法。三語得戒局在大僧未立羯磨已前聽。立羯磨已后不聽。問答得戒局在須陀耶沙彌。若今末法中有須陀耶沙彌比類亦聽受戒。八敬得戒唯局尼眾愛道一人。不通餘者。遣使得戒唯在尼眾半迦尸尼。若今末代有如是比丘尼亦聽。小小顏容不得也。所以邊地五人得戒。今邊方有佛法。初行處皆悉開聽。曾嫁十二局在尼眾。上法受戒通僧尼二眾。今若有得阿羅漢者亦即得名上法受戒。唯有羯磨一法教通凡聖被及僧尼。該羅現未須知作法成以不成故依

【現代漢語翻譯】 現代漢語譯本： 如同《四分律》所說，五百釋迦族女子也都是通過八敬法（Ashta Garu Dharma，尼眾必須遵守的八項重要戒條）而獲得戒律。還有通過八遣使（Ashta Duta，派遣使者）而獲得戒律。這裡說的是半迦尸尼（Panka Kashini），她容貌端正，如果離開僧伽藍（Samgharama，寺院）就會有毀壞行為的阻礙。世尊開許派遣一位比丘尼（Bhikkhuni，尼姑）作為使者，在大僧團中代替她請求受戒，所以稱為遣使受戒。還有九羯磨（Karma，業）受戒，指的是十位比丘（Bhikkhu，和尚）按照羯磨法（Karma，佛教儀式）進行。在邊遠地區，持律的比丘需要五人才能授予大戒（Upasampada，比丘或比丘尼的正式受戒）。因為邊遠地區佛法初興，僧眾稀少，聚集非常困難，所以佛陀開許五人受戒。另外，《四分律》中說，證得阿羅漢果（Arhat，佛教修行最高果位之一）的人，就稱為出家受具足戒（Upasampada，比丘或比丘尼的正式受戒）。此人獲得最殊勝的法，稱為上法受戒。所以《摩夷論》（Mahi 論）中說，當時有人年齡不到二十歲就受戒，產生疑問，佛陀說：『可以計算胎中的月份和閏月，即使這樣還不到。』佛陀問：『這個人能證得阿羅漢果嗎？』回答說：『能。』佛陀說：『此人名為上受具戒。』還有，在尼眾中，如果女人曾經出嫁，年滿十二歲，也允許受大戒。總而言之，共有十二種受戒方式。這十二種受戒方式中，自然得戒的只有佛陀一人。自誓得戒的只有大迦葉（Mahakashyapa，釋迦牟尼十大弟子之一）一人。見帝得戒侷限在拘鄰（Kaundinya，釋迦牟尼最早的五位弟子之一）五人。善來得戒（Ehi Bhikkhu，佛陀親自授予出家資格的方式）通用於比丘和比丘尼。佛陀在世時有，佛陀滅度后就沒有善來受法了。三語得戒侷限在大僧未建立羯磨法之前允許，建立羯磨法之後就不允許了。問答得戒侷限在須陀耶沙彌（Sudaya Sramanera，小沙彌）。如果現在末法時代有像須陀耶沙彌一樣的情況，也可以允許受戒。八敬得戒只侷限於尼眾中的愛道（Mahapajapati，佛陀姨母）一人，不適用于其他人。遣使得戒只適用於尼眾中的半迦尸尼。如果現在末世有這樣的比丘尼也可以允許，稍微容貌端正也不可以。所以在邊遠地區五人得戒，現在邊遠地區有佛法初興的地方都可以開許。曾經嫁人的十二歲女子侷限在尼眾。上法受戒通用於比丘和比丘尼二眾。現在如果有證得阿羅漢果的人，也可以稱為上法受戒。只有羯磨法這一種方法，教義通用於凡夫和聖人，適用於比丘和比丘尼。應該瞭解現在和未來，要知道作法是否成就，因此要依據羯磨法。

【English Translation】 English version: Just as the five hundred Shakya women in the 'Four-Part Vinaya' also obtained precepts through the Eight Garu Dharmas (Ashta Garu Dharma, the eight important precepts that nuns must observe). There are also those who obtain precepts through the Eight Messengers (Ashta Duta, sending messengers). This refers to Panka Kashini, who has a beautiful appearance. If she leaves the Sangharama (Samgharama, monastery), there will be obstacles that ruin her conduct. The Blessed One allowed a Bhikkhuni (Bhikkhuni, nun) to be sent as a messenger to request ordination on her behalf in the great Sangha, hence it is called ordination by sending a messenger. There is also ordination by Nine Karmas (Karma, actions), which refers to ten Bhikkhus (Bhikkhu, monks) performing the Karma ritual (Karma, Buddhist ritual). In remote areas, five Vinaya-holders are needed to grant the Great Ordination (Upasampada, the formal ordination of a Bhikkhu or Bhikkhuni). Because Buddhism is newly established in remote areas, and the Sangha is scarce and difficult to gather, the Buddha allowed ordination by five people. Furthermore, the 'Four-Part Vinaya' states that a person who attains Arhatship (Arhat, one of the highest attainments in Buddhism) is said to have left home and received the full ordination (Upasampada, the formal ordination of a Bhikkhu or Bhikkhuni). This person obtains the most supreme Dharma and is called ordination by the Supreme Dharma. Therefore, the 'Mahi 論' (Mahi 論) states that at that time, someone under the age of twenty received ordination and had doubts. The Buddha said: 'You can count the months in the womb and the leap months, and it is still not enough.' The Buddha asked: 'Can this person attain Arhatship?' The answer was: 'Yes.' The Buddha said: 'This person is called ordination by the Supreme Ordination.' Also, among the nuns, if a woman has been married and is twelve years old, she is allowed to receive the Great Ordination. In summary, there are twelve types of ordination. Among these twelve types of ordination, only the Buddha obtained ordination naturally. Only Mahakashyapa (Mahakashyapa, one of the ten great disciples of Shakyamuni) obtained ordination by self-vow. Ordination by seeing the deity is limited to the five Kaundinyas (Kaundinya, one of the first five disciples of Shakyamuni). Ordination by 'Welcome, Bhikkhu' (Ehi Bhikkhu, the way the Buddha personally granted ordination) is common to Bhikkhus and Bhikkhunis. It existed when the Buddha was alive, but there is no ordination by 'Welcome, Bhikkhu' after the Buddha's passing. Ordination by three statements is limited to before the Great Sangha established the Karma ritual; it is allowed before, but not allowed after the establishment of the Karma ritual. Ordination by question and answer is limited to Sudaya Sramanera (Sudaya Sramanera, novice monk). If there is a situation like Sudaya Sramanera in the Dharma-ending Age, ordination may also be allowed. Ordination by the Eight Garu Dharmas is limited to Mahapajapati (Mahapajapati, Buddha's aunt) among the nuns, and does not apply to others. Ordination by sending a messenger is only applicable to Panka Kashini among the nuns. If there are such Bhikkhunis in the Dharma-ending Age, it may also be allowed, but not if they are slightly beautiful. Therefore, in remote areas, ordination by five people is allowed. Now, in places where Buddhism is newly established in remote areas, it is allowed. A twelve-year-old woman who has been married is limited to the nuns. Ordination by the Supreme Dharma is common to both Bhikkhus and Bhikkhunis. Now, if there is someone who attains Arhatship, they can also be called ordination by the Supreme Dharma. Only the Karma ritual is a method whose teachings are applicable to both ordinary people and sages, and applies to both Bhikkhus and Bhikkhunis. One should understand the present and the future, and know whether the performance is successful or not, therefore one should rely on the Karma ritual.

諸部廣明　問。羯磨受戒具足幾緣得名如法　答。依僧祇律具六因緣。得成如法。何者為六。一者受戒人要須年滿二十三衣缽具。二者受戒人身無十三遮難。三者要須結界成就。四者界內僧盡集無其別眾。五者羯磨稱無有增減。六者十僧滿足如法清凈。備此六緣得名如法。六中少一受戒不成　問。云何名年滿二十　答。僧祇云。要年滿二十歲。滿二十歲滿二十兩。若年滿二十不滿二十兩不得戒。但使兩滿得受戒。若冬時生夏安居竟受戒。是名不滿二十。若春時生安居竟受戒。是名滿二十前。安居時生還前安居竟受戒。后安居時生后安居竟受戒。是名滿二十。四分家十二月為一歲。滿二十人取本生月皆名滿二十得具足戒。僧祇家逕二十兩滿得具足戒。如臘月生者至滿二十。始逕十八兩故名不滿。如是等要滿二十夏。然後方得受戒。然受戒事重是出家根本。若本法不成即非比丘。與白衣無別。受人信施及以禮拜。皆名為盜得罪無量。若人定知年小受戒者。雖逕百年猶若沙彌。不應受大比丘禮敬及受信施。當更受戒　問。此人受戒已來備逕布薩羯磨。何故更得受戒　答。此人作受大戒意。聽羯磨布薩。非盜心故。四分聽更受戒。僧祇云若人不知年幾。當問父母親里。若復不知當看生年板。若無是者當觀其顏狀手足成就以不。

【現代漢語翻譯】 現代漢語譯本 諸部廣明 問：羯磨（Karma，業）受戒需要具備哪些因緣才能稱為如法？答：依據《僧祇律》（Saṃghika-vinaya），具備六種因緣才能成就如法。哪六種呢？一是受戒人必須年滿二十歲，三衣缽具足。二是受戒人身上沒有十三種遮難。三是必須結界成就。四是結界內僧眾全部集齊，沒有其他僧團。五是羯磨文句稱述沒有增減錯誤。六是十位僧人滿足如法清凈。具備這六種因緣才能稱為如法。六種因緣缺少任何一種，受戒都不能成就。 問：怎樣才算年滿二十歲？答：《僧祇律》說，必須年滿二十歲。滿二十歲，滿二十『兩』（佛教時間單位，指三個月）。如果年滿二十歲但未滿二十『兩』，就不能得戒。只要『兩』數滿了，就可以受戒。如果在冬天出生，夏季安居結束后受戒，這算未滿二十歲。如果在春天出生，安居結束后受戒，這算滿二十歲前。安居時出生，還按之前的安居結束后受戒；后安居時出生，按之後的安居結束后受戒。這都算滿二十歲。《四分律》（Dharmaguptaka-vinaya）以十二個月為一歲。滿二十歲的人，取其本生月都算滿二十歲，可以得具足戒。《僧祇律》以經過二十『兩』為滿，可以得具足戒。比如臘月出生的人，到滿二十歲時，才經過十八『兩』，所以算未滿。像這樣，必須滿二十個夏季，然後才能受戒。然而受戒是件重大的事情，是出家的根本。如果根本的法不成，就不是比丘（bhikṣu，出家男眾），與白衣（在家眾）沒有區別。接受別人的信施和禮拜，都算是盜取，罪過無量。如果有人明知年齡不夠而受戒，即使經過一百年，仍然像沙彌（śrāmaṇera，出家男眾預備階段），不應接受大比丘的禮敬和信施，應當重新受戒。 問：這個人受戒以來，已經參加過布薩（poṣadha，每半月舉行的集會）和羯磨，為什麼還要重新受戒？答：這個人只是抱著想要受大戒的心意，聽羯磨和布薩，並非有盜心，所以《四分律》允許重新受戒。《僧祇律》說，如果有人不知道自己多少歲，應當詢問父母親戚。如果還是不知道，應當檢視出生年份的記錄。如果沒有這些，應當觀察他的顏貌手足是否成就。

【English Translation】 English version Various Treatises Extensively Explained Question: What conditions must be met for Karma (action, deed) ordination to be considered lawful? Answer: According to the Saṃghika-vinaya (Monastic Code of the Saṃgha), six conditions must be met for it to be lawful. What are these six? First, the person receiving ordination must be at least twenty years old and possess the three robes and a bowl. Second, the person receiving ordination must not have any of the thirteen disqualifications. Third, the boundary (sīmā) must be properly established. Fourth, all the monks within the boundary must be present, without any separate groups. Fifth, the Karma statements must be recited without any additions or omissions. Sixth, ten monks must be present, fulfilling the requirements of lawfulness and purity. If all six conditions are met, it is considered lawful. If any one of the six is missing, the ordination is not valid. Question: How is 'twenty years old' defined? Answer: The Saṃghika-vinaya states that one must be fully twenty years old. 'Fully twenty years old' means fully twenty 'liang' (a Buddhist unit of time, referring to three months). If one is twenty years old but not fully twenty 'liang', one cannot receive the precepts. Only when the 'liang' are complete can one receive ordination. If one is born in winter and receives ordination after the summer retreat, this is considered not fully twenty years old. If one is born in spring and receives ordination after the retreat, this is considered before fully twenty years old. If one is born during the early retreat period, one should receive ordination after the early retreat; if one is born during the later retreat period, one should receive ordination after the later retreat. These are considered fully twenty years old. The Dharmaguptaka-vinaya (another monastic code) considers twelve months as one year. A person who is fully twenty years old, based on their birth month, is considered fully twenty years old and can receive full ordination. The Saṃghika-vinaya considers passing twenty 'liang' as complete, allowing one to receive full ordination. For example, someone born in the twelfth month would only have passed eighteen 'liang' by the time they turn twenty, thus considered incomplete. In such cases, one must complete twenty summers before receiving ordination. Ordination is a significant matter, being the foundation of monastic life. If the fundamental precepts are not valid, one is not a bhikṣu (monk) and is no different from a layperson. Accepting offerings and prostrations would be considered theft, incurring immeasurable offenses. If someone knowingly receives ordination before being of age, even after a hundred years, they are still like a śrāmaṇera (novice monk) and should not receive the respect and offerings due to a fully ordained bhikṣu. They should receive ordination again. Question: If this person has already participated in poṣadha (bi-monthly monastic assembly) and Karma since their ordination, why should they receive ordination again? Answer: This person only had the intention to receive full ordination and listened to the Karma and poṣadha without any intention of theft. Therefore, the Dharmaguptaka-vinaya allows them to receive ordination again. The Saṃghika-vinaya states that if someone does not know their age, they should ask their parents or relatives. If they still do not know, they should check their birth records. If there are none, they should observe their appearance and whether their limbs are fully developed.

若如是不知。當問何王何歲國土豐儉旱澇等非謂一切。如是時有難知者。如是一一尋究若實不知。滿二十雖手足成就亦不得戒也　問。四分云。年不滿二十聽。數胎中月閏月等此復云何　答。有人初受戒時意。謂年滿二十受戒竟。方知不滿懷疑問佛。佛言聽。數胎中月數閏月。若數一切十四日說戒。以滿年數者無犯。此是大聖開合得戒。依此間國法五年再閏。十誦云。洴沙王六年一閏。五分五年一閏。未知依何者為定　問。無衣缽得受戒不。四分云。無衣缽不得受戒　又問。借衣缽得受戒不　五分云。借衣者應教衣主捨得受戒也　毗尼毗婆沙論云。無衣缽得戒不。答言得。若爾何須衣缽。答言。一為威儀故。二為生前人善故。三為標異相故須衣缽具也。第二身無遮難者。何故須問也　答。十三難為三障所牽。與聖道隔絕障不發戒。名之為難。是故須問　又問。十三難者名義云何　答。一邊罪難。此人曾受大戒。犯波羅夷為僧滅殯。自後又復更求出家。蠲在眾外名邊障不發戒。故稱難也　二污尼凈行難。從出家已來不犯淫者名為凈行。若白衣時污犯。此人不名為難　三賊心受戒難。此人無師自剃鬢髮著袈裟。不受戒而共他布薩羯磨偷竊佛法故名賊心。若下三眾盜聽說戒羯磨。詐同僧事亦犯也　四破內外道難。此人先是外

道來。出家受戒后不捨還入外道。邪見心重自然失戒。若更欲于佛法求出家受戒者名難也　五黃門難此人性多煩惱闕。于持戒煩。惱障重不發大戒。故名為難　六殺父難　七殺母難。白衣殺父或殺母違恩處深障不發戒　八殺阿羅漢。白衣時殺比丘。臨終時顏色不變　九破僧難。忘說邪法或亂群情。同界之內別行法事斷壞佛法。知而故為故名為難　十惡心出佛身血難。此人方便欲殺佛而不能斷命。侵損聖體。違理處深得重逆罪。今時末世燒壞精舍形像舍利。若見瑞相亦得逆罪。不得受戒故名為難　十一非人難。若鬼若天變作人形。欲受大戒者名為非人難也　十二畜生難。若龍若狐化為人形。不得與受戒　十三二根難此人一身具有男女二根。于僧尼二眾皆無置處。故名為難。此十三人中。初四及五逆業障攝。黃門一人煩惱障攝。后三人報障攝。三障所羈。一形之中不可改易。若未出家莫度。已出家當滅殯。廣解如論中所說也　問曰。不問十三難為得戒不　答。四分云。自製已不得戒　又問。本為防難故。問今實無者何須問也　答。雖為難故問。若實有難問。以不問俱不得戒。若實無難問便得戒。不問不得戒　第三明結界成。以不成后結界法中當說　第四界內僧盡集。不來者與欲眾僧和合無其別眾也　第五羯摩稱文者。若作

【現代漢語翻譯】 現代漢語譯本 道來。出家受戒后又捨棄戒律還俗，進入外道（佛教以外的宗教或哲學）。邪見之心深重，自然會失去戒律。如果這樣的人還想在佛法中求出家受戒，就叫做『難』。 五、黃門難：這種人性情多煩惱，缺乏持戒的意志。由於煩惱的障礙深重，無法生起大戒，所以稱為『難』。 六、殺父難：七、殺母難：作為在家之人，殺害父母，違背恩情深重，會成為受戒的障礙。 八、殺阿羅漢（已證得無生果位的聖者）：在家時殺害比丘（出家男子），臨終時臉色會改變。 九、破僧難：忘記宣說正法，或者擾亂大眾的情緒，在同一區域內另行法事，斷壞佛法。明知故犯，所以稱為『難』。 十、噁心出佛身血難：這個人想方設法要殺害佛陀，但未能斷其性命，只是侵損了佛的聖體。違背道理深重，會得到極重的逆罪。現在末法時代，燒燬精舍、佛像、舍利，如果見到這些瑞相，也會得到逆罪，不得受戒，所以稱為『難』。 十一、非人難：如果是鬼或天人變化成人形，想要受大戒，就叫做『非人難』。 十二、畜生難：如果是龍或狐貍變化成人形，不得為他授戒。 十三、二根難：這種人一身具有男女兩種性器官，在僧尼二眾中都無法安置，所以稱為『難』。這十三種人中，前四種屬於五逆業障，黃門屬於煩惱障，后三種屬於報障。這三種障礙所束縛，一生之中無法改變。如果尚未出家，就不要度化；已經出家，應當火化安葬。詳細的解釋如論中所說。 問：如果不詢問這十三種『難』，是否還能得戒？ 答：《四分律》說：自己有所隱瞞，就不能得戒。 又問：本來是爲了防止有『難』，所以才詢問，如果實際上沒有這些『難』，又何必詢問呢？ 答：雖然是爲了防止有『難』才詢問，但如果確實有『難』，詢問和不詢問都不能得戒；如果確實沒有『難』，詢問了就能得戒，不詢問就不能得戒。 第三，說明結界成就。關於不成就的結界法，將在後面的結界法中說明。 第四，界內的僧眾全部聚集。沒有來的人要表達意願，使僧眾和合，沒有其他不同的團體。 第五，羯摩（僧團事務）的陳述要符合經文。

【English Translation】 English version It means coming back. After leaving home and receiving the precepts, one abandons them and returns to external paths (religions or philosophies other than Buddhism). With strong heretical views, one naturally loses the precepts. If such a person wants to seek ordination in the Buddha's Dharma, it is called a 'difficulty'. 5. Eunuch Difficulty: This person is often troubled by afflictions and lacks the will to uphold the precepts. Due to the heavy obstruction of afflictions, they cannot generate the great precepts, hence it is called a 'difficulty'. 6. Patricide Difficulty: 7. Matricide Difficulty: As a layperson, killing one's parents deeply violates gratitude and becomes an obstacle to receiving the precepts. 8. Killing an Arhat (a saint who has attained the fruit of no-rebirth): Killing a Bhikshu (ordained male) as a layperson will cause a change in complexion at the time of death. 9. Disrupting the Sangha Difficulty: Forgetting to proclaim the correct Dharma or disturbing the emotions of the assembly, performing separate Dharma activities within the same area, destroying the Buddha's Dharma. Knowingly doing so is called a 'difficulty'. 10. Maliciously Shedding the Buddha's Blood Difficulty: This person tries to kill the Buddha but fails to take his life, only harming the Buddha's sacred body. Violating reason deeply incurs a heavy offense. In this degenerate age, burning down monasteries, Buddha images, and relics, if one sees these inauspicious signs, one also incurs an offense and cannot receive the precepts, hence it is called a 'difficulty'. 11. Non-Human Difficulty: If a ghost or deva (heavenly being) transforms into human form and wants to receive the great precepts, it is called a 'non-human difficulty'. 12. Animal Difficulty: If a dragon or fox transforms into human form, one must not ordain them. 13. Hermaphrodite Difficulty: This person has both male and female sexual organs in one body, and there is no place to accommodate them in either the Sangha of monks or nuns, hence it is called a 'difficulty'. Among these thirteen types of people, the first four are included in the karmic obstructions of the five rebellious acts, the eunuch is included in the affliction obstruction, and the last three are included in the retribution obstruction. Bound by these three obstructions, they cannot be changed in one lifetime. If they have not yet left home, do not ordain them; if they have already left home, they should be cremated and buried. Detailed explanations are as described in the treatises. Question: If these thirteen 'difficulties' are not asked about, can one still receive the precepts? Answer: The 《Four-Part Vinaya》 says: If one conceals something, one cannot receive the precepts. Question: Originally, the questioning was to prevent 'difficulties', so if there are actually no 'difficulties', why ask? Answer: Although the questioning is to prevent 'difficulties', if there are indeed 'difficulties', asking or not asking will not result in receiving the precepts; if there are indeed no 'difficulties', asking will result in receiving the precepts, not asking will not result in receiving the precepts. Third, explaining the completion of the boundary. The boundary-establishing methods that do not succeed will be explained in the subsequent boundary-establishing methods. Fourth, all the Sangha within the boundary must gather. Those who do not come must express their intention, so that the Sangha is harmonious, without other different groups. Fifth, the statement of the Karma (Sangha affairs) must conform to the scriptures.

白四羯磨。而白五白三白二白一皆不成也　第六僧數滿者。要清凈大比丘十人。若過十人名為眾滿。減則不成　問。犯重人及十三難人作和上。為得戒不　答。四分云。此不足僧數。不得戒也　自余證人犯重。但使證人多則得戒。少則不得戒。四分云。時有從不持戒。和上受戒後生疑問佛。佛問。汝知和上不持戒不。答言。知。汝知不應從。如是人受具不。答言。不知。佛言。此得名受具戒　又復有生疑問佛。佛言。汝知和上破戒不。答言。知。汝知不應從。破戒人邊受戒不。答言。知。佛言。汝知從破戒人邊受戒不得戒不。答言。不知。佛言。得名受具戒　第四人三句俱知者。佛言。不名受具足戒　問。無和上得受具戒不。佛言。不得　十誦云。優波離問。無和上得受具戒不。佛言。得名受具戒。羯磨人及眾僧有罪　四分云。時有和上九歲人授具戒。不知成戒不。佛言。成受戒。眾僧有罪。又僧祇云。以和上足十人數不名受具戒　又不自稱字。不稱和上字。不乞戒皆不名受具戒　四分云。時有不與沙彌戒。便與受具戒。不知成受不　佛言。得具足戒。眾僧有犯　毗尼母論云。時有從破戒師受戒。生疑問佛。佛言。汝先知。汝和上從師邊受得戒不。答言。不知。佛言。得名受戒　問。大僧得與尼受六法及十戒不　答。

【現代漢語翻譯】 現代漢語譯本 白四羯磨（指通過四次羯磨儀式完成的授戒），白五羯磨、白三羯磨、白二羯磨、白一羯磨都不成立。第六，僧團人數要滿足，需要清凈的比丘十人。如果超過十人，稱為僧眾圓滿。少於十人則不成立。問：如果犯重罪的人以及有十三難的人作為和尚（Upadhyaya，親教師），是否能得到戒律？答：《四分律》說：『這些人不足僧團人數，不能得到戒律。』其餘的證人如果犯重罪，只要證人人數足夠，就能得到戒律；人數不足則不能得到戒律。《四分律》說：『當時有人從不持戒的和尚處受戒后產生疑問，佛陀問：『你知道和尚不持戒嗎？』回答說：『知道。』佛陀問：『你知道不應該從這樣的人受戒嗎？』回答說：『不知道。』佛陀說：『這可以稱為得到具足戒。』又有人產生疑問問佛陀，佛陀說：『你知道和尚破戒嗎？』回答說：『知道。』佛陀問：『你知道不應該從破戒的人那裡受戒嗎？』回答說：『知道。』佛陀問：『你知道從破戒的人那裡受戒得不到戒律嗎？』回答說：『不知道。』佛陀說：『可以稱為得到具足戒。』第四種情況，如果三句話都知道，佛陀說：『不能稱為得到具足戒。』問：沒有和尚可以得到具足戒嗎？佛陀說：『不可以。』《十誦律》說：優波離（Upali，佛陀十大弟子之一，持戒第一）問：『沒有和尚可以得到具足戒嗎？』佛陀說：『可以稱為得到具足戒，但羯磨人以及僧眾有罪。』《四分律》說：『當時有和尚九歲就給人授具足戒，不知道是否成戒。』佛陀說：『成受戒，但僧眾有罪。』《僧祇律》也說：『以和尚算作十人，不稱為得到具足戒。』又不自稱名字，不稱和尚的名字，不乞戒，都不能稱為得到具足戒。《四分律》說：『當時有人不給沙彌（Sramanera，出家男子）戒，就直接給具足戒，不知道是否成受。』佛陀說：『得到具足戒，僧眾有犯。』《毗尼母論》說：『當時有人從破戒的師父那裡受戒，產生疑問問佛陀，佛陀說：『你事先知道你的和尚從師父那裡受戒得到戒律了嗎？』回答說：『不知道。』佛陀說：『可以稱為得到戒律。』問：大僧可以給比丘尼（Bhikkhuni，出家女子）授六法和十戒嗎？』答：』

【English Translation】 English version 'Bai Si Karma' (referring to ordination completed through four Karma rituals), 'Bai Wu Karma', 'Bai San Karma', 'Bai Er Karma', and 'Bai Yi Karma' are all invalid. Sixth, the Sangha (community) must have a sufficient number of members, requiring ten pure Bhikkhus (monks). If there are more than ten, it is called a complete Sangha. Less than ten is invalid. Question: If a person who has committed a grave offense or a person with the thirteen difficulties acts as an Upadhyaya (preceptor), can one receive the precepts? Answer: The 'Si Fen Lu' (Dharmaguptaka Vinaya) says: 'These people do not meet the quorum of the Sangha, and one cannot receive the precepts.' If other witnesses have committed grave offenses, as long as there are enough witnesses, one can receive the precepts; if there are not enough, one cannot. The 'Si Fen Lu' says: 'At that time, someone received ordination from a preceptor who did not uphold the precepts and then had doubts. The Buddha asked: 'Did you know that the preceptor did not uphold the precepts?' The answer was: 'I knew.' The Buddha asked: 'Did you know that you should not receive ordination from such a person?' The answer was: 'I did not know.' The Buddha said: 'This can be called receiving the full precepts.' Again, someone had doubts and asked the Buddha. The Buddha said: 'Did you know that the preceptor had broken the precepts?' The answer was: 'I knew.' The Buddha asked: 'Did you know that you should not receive ordination from a person who has broken the precepts?' The answer was: 'I knew.' The Buddha asked: 'Did you know that receiving ordination from a person who has broken the precepts does not result in receiving the precepts?' The answer was: 'I did not know.' The Buddha said: 'It can be called receiving the full precepts.' In the fourth case, if one knows all three statements, the Buddha said: 'It cannot be called receiving the full precepts.' Question: Can one receive the full precepts without a preceptor? The Buddha said: 'No.' The 'Shi Song Lu' (Sarvastivada Vinaya) says: Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked: 'Can one receive the full precepts without a preceptor?' The Buddha said: 'It can be called receiving the full precepts, but the Karma performers and the Sangha are at fault.' The 'Si Fen Lu' says: 'At that time, a preceptor gave full ordination to a nine-year-old, and it was not known whether the ordination was valid.' The Buddha said: 'The ordination is valid, but the Sangha is at fault.' The 'Sengqi Lu' (Mahasanghika Vinaya) also says: 'Counting the preceptor as one of the ten does not constitute receiving the full precepts.' Furthermore, not stating one's own name, not stating the preceptor's name, and not requesting ordination all do not constitute receiving the full precepts. The 'Si Fen Lu' says: 'At that time, someone did not give the Sramanera (novice monk) precepts and directly gave the full precepts, and it was not known whether the ordination was valid.' The Buddha said: 'The full precepts are received, but the Sangha is at fault.' The 'Pini Mu Lun' (Vinaya-matrika) says: 'At that time, someone received ordination from a preceptor who had broken the precepts and had doubts, asking the Buddha. The Buddha said: 'Did you know beforehand that your preceptor had received the precepts from his preceptor?' The answer was: 'I did not know.' The Buddha said: 'It can be called receiving the precepts.' Question: Can a large Sangha give the six dharmas and ten precepts to a Bhikkhuni (nun)?' Answer:'

大僧唯得與尼作三種羯磨。一受大戒。二摩那埵。三出罪。自余法事諸律無文。設令作者羯磨不成。僧尼俱得罪　問。何故大尼取比丘為師。式叉沙彌尼不取也　答。女無獨志。是故聖制受大戒。要取大僧作師。式叉磨尼及沙彌尼初始出家年初志弱。但依大尼為師。咨承學戒。不須大僧也　問。受六法時更須請和上不　答。不須。何以然。式叉摩那但於十戒中增學其六。未是易位故不須請。又四部律皆言。眼見耳不聞處。若對面作羯磨者不成受。六法得罪　問　有人言。大比丘尼得作禮沙彌。是如法不　答。此人不解律相。妄作是說。何以故。四分律房舍揵度中。佛自為諸比丘制於敬法。小沙彌應禮大沙彌尼。何況大比丘尼不禮也　何者不應禮。十三難人三舉人滅殯人非法語人。如是等人不應禮。禮者彼此俱得罪耳　次明舍戒　然戒是凈法應清升累表。是故僧尼五眾護持佛戒。寧死不犯。若故犯者不如本不出家也。何以故。自壞道法。污辱師僧。穢亂三寶。欺負四恩。不消信施益罪。尤多。若人煩惱迫心樂道情薄。茍欲為惡不能遮止者。佛言。是人聽舍戒。還家不得倚傍佛法違犯清禁也。若欲舍戒者。當向一大比丘前互跪合掌。作如是言。大德一心念。我比丘某甲。今舍大戒。還作白衣。愿大德憶。我是白衣。如是三

【現代漢語翻譯】 現代漢語譯本： 大僧（比丘僧團）只能為比丘尼做三種羯磨（僧團事務）：一是受大戒（成為正式比丘尼），二是摩那埵（懺悔），三是出罪（解除罪過）。其餘的法事，各部律典沒有明確規定。如果擅自進行，羯磨無效，僧尼雙方都有罪。 問：為什麼比丘尼要依止比丘為師，式叉摩那尼（學戒女）卻不依止？ 答：因為女子沒有自主能力，所以佛制定受大戒時，必須依止比丘僧團為師。式叉摩那尼和沙彌尼（小沙彌尼）剛出家，意志薄弱，只需依止比丘尼為師，請教學習戒律，不需要依止比丘僧團。 問：受六法（式叉摩那尼所學的六條戒律）時，還需要請和尚（戒和尚）嗎？ 答：不需要。為什麼呢？因為式叉摩那只是在十戒的基礎上增加學習六法，還沒有改變身份，所以不需要請和尚。而且四部律典都說，眼見耳不聞的地方，如果當面作羯磨，則受戒無效，還會因此獲罪。 問：有人說，大比丘尼可以禮拜沙彌，這樣做如法嗎？ 答：這個人不瞭解律相（戒律的儀軌），胡說八道。為什麼呢？《四分律》房舍揵度中，佛親自為比丘制定了敬法，小沙彌應該禮拜大比丘尼，更何況大比丘尼不應該禮拜沙彌呢？ 哪些人不應該禮拜呢？十三難人（身有殘疾或犯過重罪的人）、三舉人（被僧團三次舉罪的人）、滅擯人（被僧團驅逐的人）、非法語人（不講真理的人）。這些人不應該禮拜。禮拜者和被禮拜者都會獲罪。 接下來闡明舍戒（放棄戒律）。 戒是清凈的法，應該不斷提升。因此，僧尼五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）應該守護佛戒，寧死不犯。如果故意違犯，還不如當初不出家。為什麼呢？因為這樣會破壞道法，玷污師僧，玷污三寶（佛、法、僧），辜負四恩（父母恩、眾生恩、國王恩、三寶恩），不能消受信徒的供養，反而增加罪業。 如果有人煩惱纏身，向道之心薄弱，想要作惡卻無法阻止，佛說，這樣的人可以舍戒。還俗后不得倚仗佛法，違犯清凈的戒律。如果想要舍戒，應當面向一位大比丘，雙膝跪地，合掌，這樣說：『大德一心念，我比丘某甲，今舍大戒，還作白衣。愿大德憶，我是白衣。』這樣說三遍。

【English Translation】 English version: A fully ordained monk (Bhikkhu Sangha) is only permitted to perform three types of Karma (Sangha affairs) for a Bhikkhuni (fully ordained nun): 1. granting full ordination (becoming a fully ordained Bhikkhuni), 2. Manatva (penance), and 3. absolution (removal of offenses). For other Dharma matters, there are no explicit provisions in the various Vinaya texts. If these are performed without authorization, the Karma is invalid, and both the monks and nuns are at fault. Question: Why does a Bhikkhuni rely on a Bhikkhu as a teacher, while a Sikkhamana (a female trainee) does not? Answer: Because women lack autonomy, the Buddha established that when receiving full ordination, one must rely on the Bhikkhu Sangha as a teacher. Sikkhamanas and Samaneris (novice nuns) have weak resolve when they first leave home, and only need to rely on Bhikkhunis as teachers, consulting and learning the precepts. They do not need to rely on the Bhikkhu Sangha. Question: When receiving the Six Dharmas (the six precepts learned by a Sikkhamana), is it necessary to invite a Preceptor (Upadhyaya)? Answer: No, it is not necessary. Why? Because a Sikkhamana is only adding the study of the Six Dharmas to the Ten Precepts; she has not yet changed her status, so it is not necessary to invite a Preceptor. Moreover, all four Vinaya texts state that if Karma is performed face-to-face in a place where it can be seen but not heard, the ordination is invalid, and one will incur offenses. Question: Some people say that a fully ordained Bhikkhuni can bow to a Shramanera (novice monk). Is this in accordance with the Dharma? Answer: This person does not understand the Vinaya (rules of discipline) and is speaking nonsense. Why? In the 'Dwelling Chapter' of the Four-Part Vinaya, the Buddha personally established the rules of respect for the Bhikkhus. A junior Shramanera should bow to a senior Bhikkhuni, let alone a Bhikkhuni not bowing to a Shramanera! Who should not be bowed to? Those with the Thirteen Impediments (those with disabilities or who have committed serious offenses), those who have been censured three times by the Sangha, those who have been expelled from the Sangha, and those who speak untruthfully. These people should not be bowed to. Both the one bowing and the one being bowed to will incur offenses. Next, we will clarify renouncing the precepts (giving up the monastic vows). The precepts are pure Dharma and should be continuously elevated. Therefore, the five assemblies of monks and nuns (Bhikkhus, Bhikkhunis, Shramaneras, Shramaneris, and Sikkhamanas) should uphold the Buddha's precepts, preferring to die rather than violate them. If one deliberately violates them, it would have been better not to have left home in the first place. Why? Because this would destroy the Dharma, defile the teachers and Sangha, defile the Three Jewels (Buddha, Dharma, Sangha), betray the Four Kinds of Kindness (the kindness of parents, sentient beings, the king, and the Three Jewels), and be unable to digest the offerings of the faithful, instead increasing one's offenses. If someone is plagued by afflictions, has a weak aspiration for the Path, and wants to do evil but cannot stop themselves, the Buddha said that such a person may renounce the precepts. After returning to lay life, they must not rely on the Buddha's Dharma and violate the pure precepts. If one wishes to renounce the precepts, one should kneel on both knees before a senior Bhikkhu, join their palms together, and say: 'Venerable One, with a focused mind, I, the Bhikkhu named so-and-so, now renounce the full precepts and return to lay life. May the Venerable One remember that I am a layperson.' Say this three times.

說　又受戒之中有作戒有無作戒。初對師前作心受戒。運動身口造成此法。故名作戒。得戒已后懷之在心不復營為故名無作戒也。此無作戒是出世法。作心受之便。作心舍之便失善業。不爾必能感果。無有舍義。不同戒法有舍義也。

五篇戒法(上明受戒。今明持戒。既受得法理。須護持隨緣制意煩如不犯。犯有輕重。階差為五。貫例相屬因之為篇)一波羅夷戒(蓋是西音。此云無餘。若犯此戒永棄清眾　故曰無餘。布薩羯磨二種法事不得在數。永無其分故曰無餘也)二僧伽婆尸沙戒(此云僧殘。若犯此戒行則毀缺不應。在布薩之數猶于羯磨眾中斥。類其分故曰僧殘也)三波逸提戒(此方云墮。若犯此戒墮落地獄　燒煮覆障故曰為墮也)四波羅提提舍尼戒(此方云向彼悔。若犯此戒事合可呵容聽。發露對首懺除故云向彼悔)五式叉迦羅尼戒(此方云應當學。威儀練行戒勤習方成。故曰應當學)此五篇之中護三種行。初一篇護根本行。第二篇護眾法行。下三篇護威儀行。又此五篇防三種障。初兩篇防障道罪。初篇正障道。僧殘正障眾也。波逸提一篇防牽報罪。沉淪三有出離無由也。后兩篇防嘰過罪。生人不善化益無于也。提舍尼勸犯已而悔。下應當學勸專精失犯義通諸篇。顯法門耳。又對防五品之罪故立五篇。佛

【現代漢語翻譯】 現代漢語譯本： 說：又受戒之中有作戒和無作戒。最初面對師父以作意之心受戒，通過身口的行為來完成這一過程，因此稱為作戒。得到戒律之後，將其懷於心中，不再重複這些行為，因此稱為無作戒。這無作戒是出世間的法，以作意之心受持，如果以作意之心捨棄，就會失去善業。否則，必定能夠感得果報，沒有捨棄的含義，這與戒法有捨棄的含義不同。

五篇戒法（上面說明受戒，現在說明持戒。既然已經受得法理，就必須守護保持，隨順因緣來約束意念，即使繁瑣也不要違犯。違犯有輕重之分，階梯差別分為五篇，貫穿事例，相互關聯，因此稱為篇）：一、波羅夷戒（Parajika）（這是西方的語音，這裡翻譯為『無餘』。如果觸犯此戒，將被永遠驅逐出清凈僧團，所以稱為『無餘』。在布薩（Posadha）、羯磨（Karma）兩種法事中不得參與，永遠沒有其份，所以稱為『無餘』）。二、僧伽婆尸沙戒（Sanghavasesa）（這裡翻譯為『僧殘』。如果觸犯此戒，行為就會毀壞缺失，不應參與布薩，在羯磨大眾中會被斥責，類似被排除在外，所以稱為『僧殘』）。三、波逸提戒（Pacittiya）（這裡翻譯為『墮』。如果觸犯此戒，會墮落地獄，遭受燒煮覆蓋的痛苦，所以稱為『墮』）。四、波羅提提舍尼戒（Patidesaniya）（這裡翻譯為『向彼悔』。如果觸犯此戒，事情屬於可以呵責的，容許聽聞后發露，向他人懺悔消除罪過，所以稱為『向彼悔』）。五、式叉迦羅尼戒（Sikkha-karanlya）（這裡翻譯為『應當學』。通過威儀的練習和行為的勤奮學習才能成就，所以稱為『應當學』）。這五篇戒律守護三種行為。第一篇守護根本行為，第二篇守護大眾的法規行為，下面三篇守護威儀行為。此外，這五篇戒律防止三種障礙。前兩篇防止障礙修道的罪過，第一篇直接障礙修道，僧殘直接障礙大眾。波逸提一篇防止牽引果報的罪過，使人沉淪於三有（欲有、色有、無色有），沒有出離的途徑。后兩篇防止譏諷過失的罪過，使人生出不善，對於教化利益毫無作用。提舍尼勸誡觸犯戒律后要懺悔，下面的應當學勸誡要專心精進，失去或觸犯戒律的含義貫通於各篇，彰顯佛法的門徑。此外，爲了對治防止五種品類的罪過，所以設立五篇戒律。佛

【English Translation】 English version: It is said that within the precepts, there are 'making precepts' (作戒) and 'non-making precepts' (無作戒). Initially, one receives the precepts before the teacher with a mind of intention (作心). The movement of body and speech creates this Dharma. Therefore, it is called 'making precepts'. After obtaining the precepts, one cherishes them in the heart and no longer engages in those actions. Therefore, it is called 'non-making precepts'. These 'non-making precepts' are transcendent Dharma. Receiving them with a mind of intention, if one abandons them with a mind of intention, one will lose good karma. Otherwise, one will surely experience the consequences. There is no meaning of abandonment, unlike the precepts that have the meaning of abandonment.

The Five Divisions of Precepts (The above explains receiving precepts; now explains upholding precepts. Since one has received the principles of Dharma, one must guard and maintain them, conforming to conditions to restrain the mind. Even if it is troublesome, one should not violate them. Violations have varying degrees of severity, with five divisions of hierarchical differences, connecting examples and related to each other, hence called divisions): 1. Parajika (波羅夷) (This is a Western sound, translated here as 'without remainder'. If one violates this precept, one will be permanently expelled from the pure Sangha. Therefore, it is called 'without remainder'. One is not allowed to participate in the two Dharma activities of Posadha (布薩) and Karma (羯磨), and will never have a share in them. Therefore, it is called 'without remainder'). 2. Sanghavasesa (僧伽婆尸沙) (This is translated here as 'Sangha remnant'. If one violates this precept, one's conduct will be damaged and incomplete, and one should not participate in Posadha. One will be rebuked in the Karma assembly, similar to being excluded. Therefore, it is called 'Sangha remnant'). 3. Pacittiya (波逸提) (This is translated here as 'falling'. If one violates this precept, one will fall into hell, suffering the pain of being burned and covered. Therefore, it is called 'falling'). 4. Patidesaniya (波羅提提舍尼) (This is translated here as 'confessing to another'. If one violates this precept, the matter is worthy of reproach, and one is allowed to hear and confess, repenting to others to eliminate the offense. Therefore, it is called 'confessing to another'). 5. Sikkha-karanlya (式叉迦羅尼) (This is translated here as 'should be learned'. It can only be achieved through the practice of deportment and diligent study of conduct. Therefore, it is called 'should be learned'). These five divisions of precepts guard three types of conduct. The first division guards fundamental conduct, the second division guards the conduct of the Sangha's rules, and the following three divisions guard deportment. In addition, these five divisions of precepts prevent three types of obstacles. The first two divisions prevent offenses that obstruct the path of cultivation. The first division directly obstructs the path, and Sanghavasesa directly obstructs the Sangha. The Pacittiya division prevents offenses that lead to karmic retribution, causing one to sink into the three realms of existence (desire realm, form realm, formless realm), with no way to escape. The last two divisions prevent offenses of ridicule and fault-finding, causing people to generate unwholesome qualities, with no benefit for teaching and transformation. Patidesaniya advises repentance after violating the precepts, and the following 'should be learned' advises to be focused and diligent. The meaning of losing or violating the precepts is connected to all divisions, highlighting the gateway to the Dharma. In addition, in order to counteract and prevent the five categories of offenses, the five divisions of precepts are established. Buddha

言。有罪心念懺悔。此則第五篇所防也。有罪從他懺悔。此則第四篇所防也。有罪小重亦從他懺悔。此則第三篇所防也。有重罪從僧懺悔。此則第二篇所防也。有大重罪不可懺悔。此則初篇所防也。初篇防死罪第二篇防次死罪。第三篇防合得鞭罪。第四篇防合得杖罪。第五篇防嘖失罪。此五篇戒並是身口止善為體。支離五品故名五支。諸戒初篇名根本業清凈戒。第二名前後眷屬余清凈戒。第三篇名非諸惡覺覺清凈戒。第四篇護持正念念清凈戒。第五篇名迴向阿耨多羅三藐三菩提戒。

沙彌十戒(沙彌者梵語。此云息慈。息惡行慈故曰沙彌。息於十惡故受十戒耳。慈念眾生故有不殺等也。此之十戒乃是眾戒之根本。先護持之)一不殺(若故殺人不得受人戒。若殺畜生等至心懺悔得滅)二不盜(若偷若劫若強奪。若燒若損壞他物。但直五錢已上不得受大戒也。若減五錢若非人畜生物懺悔得滅)三不淫(若人男女。若非人男女。若畜生男女。若侵身份不得受大戒也。若摩觸等至心懺悔得滅也)四不妄語(若詐稱得聖不得受大戒也。若以重事謗清凈人及誑惑欺妄。其罪難懺余小妄語聽懺已進大戒)五不飲酒(酒效能發大煩惱。改人心性亂人道心。多開眾過之門。若酒入腹護戒心。賒自制不能得故。宜深防不服狂藥也)六

【現代漢語翻譯】 現代漢語譯本： 佛說，對於有罪的心念，要進行懺悔，這是第五篇所要防範的。 對於已經犯下的罪行，要向他人懺悔，這是第四篇所要防範的。 對於較輕或較重的罪行，也要向他人懺悔，這是第三篇所要防範的。 對於重罪，要向僧眾懺悔，這是第二篇所要防範的。 對於極其嚴重的罪行，是不可懺悔的，這是初篇所要防範的。 初篇防範的是死罪，第二篇防範的是次於死罪的罪行，第三篇防範的是應受鞭打的罪行，第四篇防範的是應受杖責的罪行，第五篇防範的是因過失而受責備的罪行。 這五篇戒律都是以身口停止作惡、行善為根本。由於它們分別對應五種不同的品級，所以稱為五支。 諸戒中，初篇名為根本業清凈戒，第二篇名為前後眷屬余清凈戒，第三篇名為非諸惡覺覺清凈戒，第四篇名為護持正念念清凈戒，第五篇名為迴向阿耨多羅三藐三菩提戒（阿耨多羅三藐三菩提：梵語，無上正等正覺）。

沙彌十戒（沙彌（Śrāmaṇera）：梵語，意為息慈，止息惡行、慈悲為懷，所以稱為沙彌。止息十種惡行，因此受持十戒。慈念眾生，所以有不殺生等戒律。這十戒是所有戒律的根本，首先要守護和奉持它）： 一、不殺生（如果故意殺人，就不能受比丘戒。如果殺害畜生等，至誠懺悔可以滅罪）。 二、不偷盜（無論是偷竊、搶劫、強奪，還是焚燒、損壞他人財物，只要價值超過五錢，就不能受比丘大戒。如果少於五錢，或者是非人、畜生之物，懺悔可以滅罪）。 三、不邪淫（無論是人或非人，男性或女性，還是畜生，如果發生性行為，就不能受比丘大戒。如果是摩觸等行為，至誠懺悔可以滅罪）。 四、不妄語（如果虛假宣稱自己證得聖果，就不能受比丘大戒。如果用重大的事情誹謗清凈之人，或者用謊言迷惑欺騙他人，這種罪難以懺悔。其餘較小的妄語，聽許懺悔后可以進受大戒）。 五、不飲酒（酒的性質容易引發大的煩惱，改變人的心性，擾亂人的道心，開啟許多過錯之門。如果酒進入腹中，守護戒律的心就會受到損害，自身難以控制，所以要深深地防範，也不要服用使人狂亂的藥物）。 六、

【English Translation】 English version: The Buddha said, for sinful thoughts, one should repent. This is what the fifth section guards against. For sins already committed, one should confess to others. This is what the fourth section guards against. For minor or major sins, one should also confess to others. This is what the third section guards against. For serious sins, one should confess to the Sangha (monastic community). This is what the second section guards against. For extremely serious sins, there is no repentance possible. This is what the first section guards against. The first section guards against capital offenses, the second section guards against offenses next to capital offenses, the third section guards against offenses deserving of whipping, the fourth section guards against offenses deserving of caning, and the fifth section guards against offenses deserving of reprimand. These five precepts are all based on ceasing evil and doing good in body and speech. Because they correspond to five different grades, they are called the five branches. Among all the precepts, the first section is called the Fundamental Karma Purification Precept, the second section is called the Prior and Subsequent Relatives Remaining Purification Precept, the third section is called the Non-Evil Awareness Purification Precept, the fourth section is called the Maintaining Right Mindfulness Purification Precept, and the fifth section is called the Dedication to Anuttara-Samyak-Sambodhi Precept (Anuttara-Samyak-Sambodhi: Sanskrit, unsurpassed perfect enlightenment).

The Ten Śrāmaṇera Precepts (Śrāmaṇera: Sanskrit, meaning 'cessation of compassion,' ceasing evil deeds and practicing compassion, hence called Śrāmaṇera. Ceasing the ten evil deeds, therefore upholding the ten precepts. Having compassion for sentient beings, hence having precepts such as not killing. These ten precepts are the foundation of all precepts, one must first guard and uphold them): 1. Not killing (If one intentionally kills a person, one cannot receive the Bhikshu (monk) precepts. If one kills animals, etc., sincere repentance can extinguish the sin). 2. Not stealing (Whether it is stealing, robbery, or forceful seizure, or burning or damaging other people's property, as long as the value exceeds five coins, one cannot receive the Bhikshu precepts. If it is less than five coins, or non-human or animal things, repentance can extinguish the sin). 3. Not engaging in sexual misconduct (Whether it is with human or non-human, male or female, or animals, if sexual intercourse occurs, one cannot receive the Bhikshu precepts. If it is touching, etc., sincere repentance can extinguish the sin). 4. Not lying (If one falsely claims to have attained sainthood, one cannot receive the Bhikshu precepts. If one slanders pure people with serious matters, or deceives and confuses others with lies, this sin is difficult to repent. Other minor lies, after repentance is heard, one can proceed to receive the Bhikshu precepts). 5. Not drinking alcohol (The nature of alcohol easily causes great afflictions, changes people's nature, disturbs people's path-seeking mind, and opens the door to many faults. If alcohol enters the stomach, the mind that guards the precepts will be damaged, and one will not be able to control oneself, so one must deeply guard against it, and also not take drugs that make people go mad). 6.

不著花鬘香油涂身(莊飾華艷愛玩。其身內懷深著情或亂道)七不歌舞唱伎及往觀聽(習近嬉戲放縱。身口外恣蕩逸。道心浮散)八不上高廣床上坐也(慠慢自處無謙下心。情存欺物去道遠矣)九不非時食(濟命養道宜須應法。貪味不節致患妨道)十不捉持生像金銀寶物(供身之具儉素為佳。珍貴玩服多生人貪奪。故教不捉也)此十或之中。前四性重后六遮重。性重者內自起惡。遮重者外能生惡。又前四戒是業清凈戒中四戒。是行清凈戒。后二戒是緣清凈戒。所以者何。殺盜二戒不自作不教他作。則身口俱凈。不淫一戒純身業凈。不妄語一戒則純口業凈。不殺離瞋心。不盜離外貪。不淫離內貪。不妄語離癡邪見愚或之心。拔三毒根則意業凈也。凈戒根本出自身口意業。故云前四戒是業清凈戒耳。依業欲起行。興先須護過。令諸惡不起故不飲酒也。惡既不起。次應修飾威儀。而威儀精潔離於世染故。次不著花鬘香油涂身也。威儀既舉。次應運動身口頌美法音窺求善友咨受未聞。而反嘆唾非法鼓動群情專習伎術聽采妖異棄正逐耶持乖道式故。次不歌舞唱伎及故往觀聽也。既聽習方次直宜安心。於法端勤繫念。折伏我慢。忍受榮辱。離寬奢恣故。次不高廣床上坐也。故云中四戒是行清凈戒耳。然道非孤起行托緣興。飲食濟命

【現代漢語翻譯】 現代漢語譯本 一、不佩戴花鬘，不用香油涂身（莊飾華麗，喜愛玩樂，內心深陷情慾，擾亂修行正道）。 二、不歌舞唱伎，不去觀看聽聞（習近嬉戲放縱，身口放縱蕩逸，使修道之心浮散）。 三、不坐臥高廣大床（傲慢自處，沒有謙下之心，心存欺騙，離道甚遠）。 四、不非時而食（維持生命，滋養道業，應當遵循正法，貪圖美味，不知節制，導致疾病，妨礙修道）。 五、不捉持生像、金銀寶物（供養身體的器具，儉樸為佳，珍貴玩物容易引起他人貪奪，所以教誡不要執取）。 這十條戒律中，前四條屬於性戒，后六條屬於遮戒。性戒是指內在自發產生的惡行，遮戒是指外在能夠引發惡行的行為。而且，前四條戒是業清凈戒中的四條戒，屬於行清凈戒；后兩條戒是緣清凈戒。為什麼這麼說呢？殺戒和盜戒，自己不去做，也不教唆他人去做，那麼身口就都清凈了；不邪淫這條戒，純粹是身體的清凈；不妄語這條戒，純粹是口業的清凈。不殺生是遠離嗔恨心，不偷盜是遠離外在的貪婪，不邪淫是遠離內在的貪慾，不妄語是遠離愚癡邪見的迷惑之心。拔除貪嗔癡三毒的根本，那麼意業就清凈了。清凈戒的根本出自於身口意三業，所以說前四條戒是業清凈戒。依據業力想要發起行動，首先必須守護過失，使各種惡行不產生，所以不飲酒。惡行既然不產生，其次應當修飾威儀，而威儀精潔，遠離世俗的污染，所以其次是不佩戴花鬘，不用香油涂身。威儀既然樹立，其次應當運動身口，頌揚讚美佛法，尋求善友，請教未曾聽聞的道理，反而嘆息唾棄非法，鼓動大眾的情緒，專門學習伎術，聽取採納妖異之說，拋棄正道，追逐邪道，堅持乖戾的道式，所以其次是不歌舞唱伎，不去觀看聽聞。既然聽習邪法，其次就應當安心，對於佛法端正勤勉，繫念於心，折伏我慢，忍受榮辱，遠離寬奢放縱，所以其次是不坐臥高廣大床。所以說中間四條戒是行清凈戒。然而道不是孤立產生的，修行依靠因緣而興起，飲食是爲了維持生命。

【English Translation】 English version 1. Not wearing flower garlands and not using perfumed oils to anoint the body (adorning oneself with splendor and indulging in pleasures, harboring deep attachment within, which disrupts the path). 2. Not engaging in singing, dancing, or theatrical performances, and not going to watch or listen to them (becoming accustomed to frivolous amusements and indulgence, with the body and mouth unrestrained and dissolute, causing the mind of cultivation to become scattered). 3. Not sitting or lying on high and broad beds (being arrogant and self-important, lacking humility, harboring deceitful thoughts, and being far from the path). 4. Not eating at improper times (sustaining life and nourishing the path, one should follow the proper Dharma; greed for flavors and lack of moderation lead to illness and hinder the path). 5. Not holding or possessing living images, gold, silver, or precious objects (simple and plain implements for supporting the body are best; precious and luxurious items easily incite greed and theft in others, therefore, it is taught not to hold them). Among these ten precepts, the first four are 'nature precepts' (性戒, xìng jiè), and the latter six are 'precautionary precepts' (遮戒, zhē jiè). 'Nature precepts' refer to evil actions that arise from within, while 'precautionary precepts' refer to actions that can generate evil from without. Moreover, the first four precepts are the four precepts within the 'karma purity precepts' (業清凈戒, yè qīng jìng jiè), belonging to the 'conduct purity precepts' (行清凈戒, xíng qīng jìng jiè); the latter two precepts are 'condition purity precepts' (緣清凈戒, yuán qīng jìng jiè). Why is this so? The precepts against killing (殺, shā) and stealing (盜, dào) mean that if one does not do them oneself and does not instruct others to do them, then both body and mouth are pure. The precept against sexual misconduct (淫, yín) is purely the purity of bodily karma. The precept against false speech (妄語, wàng yǔ) is purely the purity of verbal karma. Not killing is to be free from anger (瞋, chēn); not stealing is to be free from external greed (貪, tān); not engaging in sexual misconduct is to be free from internal desire; not speaking falsely is to be free from the delusion (癡, chī) of ignorance and wrong views. Uprooting the three poisons (三毒, sān dú) of greed, anger, and delusion, then mental karma is purified. The root of pure precepts comes from the karma of body, mouth, and mind, therefore it is said that the first four precepts are 'karma purity precepts'. Based on karma, one wishes to initiate action, one must first guard against faults, so that all evil does not arise, therefore one does not drink alcohol. Since evil does not arise, next one should cultivate dignified conduct, and dignified conduct is refined and pure, free from worldly defilements, therefore next is not wearing flower garlands and not using perfumed oils to anoint the body. Since dignified conduct is established, next one should move the body and mouth, praising and extolling the Dharma, seeking virtuous friends, and inquiring about teachings not yet heard; instead, one sighs and spits at the non-Dharma, stirs up the emotions of the masses, specializes in learning theatrical skills, listens to and adopts strange and bizarre teachings, abandons the right path, pursues the wrong path, and adheres to perverse ways, therefore next is not engaging in singing, dancing, or theatrical performances, and not going to watch or listen to them. Since one has listened to and practiced wrong teachings, next one should settle the mind, be upright and diligent in the Dharma, focus the mind, subdue arrogance, endure honor and disgrace, and stay away from extravagance and indulgence, therefore next is not sitting or lying on high and broad beds. Therefore, it is said that the middle four precepts are 'conduct purity precepts'. However, the path does not arise in isolation, cultivation relies on conditions to arise, and food and drink are for sustaining life.

。衣服護形。內外資發方得行道故。次不非時食不服寶飾。以離貪著資緣之過也。故云后二戒是緣清凈戒。

持戒得十利　一者攝取于僧(若下坐持戒則為如法之眾。捶在數中)二者令僧歡喜(若中坐持戒有所施為悅可眾心也)三者令僧安樂(若上坐持戒則光飾眾儀。又能蔭益徒眾)四者未信者令信(戒德內備外則發人信敬堪為師範。憑之以濟世。是以未出家者信樂出家。從其受戒也)五者已信令增廣(既度弟子復能教授教誡。令其護持增進心行)六者難調順者令調順(徒眾之中若有惡性粗散違教犯禁不順威儀者。復能如法治罰摧伏令改也)七者慚愧者得安隱(徒眾之中若有道心失意犯罪。常懷愧懼改往修來。求乞洗過復能救拔作歸依處)八者斷現在有漏(已生惡。既除身。心清凈。現應布薩行無缺漏)九者斷未來有漏(未生惡永不令起也)十者令正法得久住(持戒之人自行清凈。復能令他持戒。網維理要匡眾益時。化化相乘墜而更舉)此十利之中。前三依眾求解脫。中六行成自他兼益。后一則能興隆三寶。唯持戒之人得此十句利也。又有一釋。此十利之中。三段之義。前三句明於眾法中得利也。中六句明於行法中得利也。后一句明於教法中得利也。初眾法有三者。第一明外凡假名僧。為律教所攝得在僧例。故

【現代漢語翻譯】 現代漢語譯本：衣服能夠保護形體，內外條件具備才能修行。其次是不非時食，不佩戴寶飾，爲了遠離貪戀執著，資助修行的過失。所以說后兩條戒律是使助緣清凈的戒律。

持戒可以獲得十種利益：一是能夠攝受僧眾（如果下座的人持戒，就能成為如法的僧眾，被算在僧眾的數目之中）；二是使僧眾歡喜（如果中座的人持戒，所作所為就能使大眾悅服）；三是使僧眾安樂（如果上座的人持戒，就能光耀僧團的儀軌，又能庇護和利益徒眾）；四是使未信者生起信心（戒德內在完備，外在就能引發他人的信敬，堪為師範，可以依靠他來濟世，因此未出家的人信樂出家，跟隨他受戒）；五是使已信者增長信心（已經度化的弟子，又能教授教誡，使他們護持戒律，增進心行）；六是使難以調伏者變得調順（徒眾之中如果有惡性、粗暴、散漫、違背教導、觸犯禁令、不順從威儀的人，又能如法地懲治和折服他們，使之改正）；七是使慚愧者得到安穩（徒眾之中如果有道心，但因失意而犯罪，常常懷有慚愧和恐懼，想要改過自新，請求洗清罪過，又能救拔他們，成為他們的歸依之處）；八是斷除現在的有漏（已經產生的惡，既然已經消除，身心清凈，現在應該布薩，行為沒有缺失和遺漏）；九是斷除未來的有漏（未產生的惡永遠不讓它產生）；十是使正法得以長久住世（持戒的人自己修行清凈，又能使他人持戒，維護綱維，匡正僧眾，利益世人，教化相乘，即使衰落也能重新振興）。這十種利益之中，前三種是依靠僧眾來求解脫，中間六種是修行成就，自利利他兼備，后一種則能興隆三寶。只有持戒的人才能獲得這十種利益。還有一種解釋，這十種利益之中，包含三個方面的意義。前三句說明在僧眾的事務中獲得利益，中間六句說明在修行佛法中獲得利益，后一句說明在弘揚教法中獲得利益。最初的僧眾事務有三種，第一是說明外凡假名僧，被律教所攝受，得以算在僧眾的行列之中。

【English Translation】 English version: Clothes protect the body, and both internal and external conditions must be present to practice the Way. Next is not eating at improper times and not wearing jewelry, in order to stay away from greed and attachment, and to aid in avoiding the faults of supporting practice. Therefore, it is said that the latter two precepts are precepts for purifying supporting conditions.

Holding the precepts brings ten benefits: First, it gathers the Sangha (if a junior member holds the precepts, they become a Dharma-abiding Sangha, counted among the members); second, it makes the Sangha happy (if a middle-ranking member holds the precepts, their actions will please the assembly); third, it brings peace and happiness to the Sangha (if a senior member holds the precepts, they adorn the Sangha's conduct and protect and benefit the disciples); fourth, it causes the non-believers to believe (the inner perfection of the precepts outwardly inspires faith and respect, making one a worthy teacher who can be relied upon to save the world, so those who have not left home will believe and desire to leave home and receive the precepts from them); fifth, it increases the faith of those who already believe (having already converted disciples, they can also teach and admonish them, enabling them to uphold the precepts and increase their practice); sixth, it makes the difficult to tame become tame (if there are evil, coarse, scattered, disobedient, rule-breaking, and disrespectful individuals among the disciples, they can be disciplined and subdued according to the Dharma, causing them to change); seventh, it gives peace to the ashamed (if there are those among the disciples who have a mind for the Way but have failed and committed offenses, constantly harboring shame and fear, wanting to repent and reform, seeking to wash away their sins, they can be rescued and given a place of refuge); eighth, it cuts off present outflows (the evil that has already arisen has been eliminated, the body and mind are purified, and now one should perform the Uposatha, with no deficiencies or omissions in conduct); ninth, it cuts off future outflows (evil that has not yet arisen will never be allowed to arise); tenth, it enables the Proper Dharma to abide long in the world (those who hold the precepts practice purely themselves and also enable others to hold the precepts, maintaining the principles, correcting the Sangha, benefiting the world, and multiplying the teachings, so that even if they decline, they can be revived). Among these ten benefits, the first three rely on the Sangha to seek liberation, the middle six are the accomplishment of practice, benefiting both oneself and others, and the last one enables the flourishing of the Three Jewels. Only those who hold the precepts can obtain these ten benefits. There is another explanation: these ten benefits contain three aspects of meaning. The first three sentences explain the benefits obtained in the affairs of the Sangha, the middle six sentences explain the benefits obtained in the practice of the Dharma, and the last sentence explains the benefits obtained in the propagation of the Dharma. The initial Sangha affairs are of three types: first, it explains the outer ordinary nominal Sangha, which is governed by the Vinaya and is counted among the Sangha.

曰一者攝取于僧也。第二明內凡和合僧。同心奉律和順為本　故曰二者令僧歡喜也。第三明聖位真實僧。依律而行不相違惱。故曰三者令僧安樂也。今明外凡比丘。若能持戒見聞清凈得入此三種僧中。同其布薩羯磨獲此眾法利也。次明行法有六句者。初二句明下成熟。謂信行法行僧內凡學人利也。次二句明中成熟。謂見道修道聖僧學人利也。后二句明上成熟。謂盡智無生智無學聖果功德利。第十一句教法之利。明他成熟。說法化人興益於世。紹隆真軌永使不絕。故曰十者合正法得久住也。原如來制戒之意。本非直心惡。而已乃欲遠開涅槃之正路。為令比丘如法修行。克獲道證同佛所得無上常住永寂休息法也。故云為諸比丘集十句義諸佛之戒法矣。

師徒法第二

和上應具十德。一持戒。二多聞阿毗曇。三多聞毗尼。四學戒。五學定。六學惠。七自出罪使人出罪。八能自看病。九弟子有梵行難能自送使人送脫難。十滿十萉-巴+(日/(句-口+匕))依止阿阇梨應具十德　一具持二百五十戒。二多聞。三能教授弟子阿毗曇。四能教授弟子毗尼。五能教弟子舍惡見住善見。六知波羅提木叉戒。七知說波羅提木叉戒。八知作布薩。九知布薩羯磨。十年滿十[萉-巴+(日/(句-口+匕))

【現代漢語翻譯】 現代漢語譯本： 『一』指的是攝取于僧團之中。第二點說明內凡僧的和合，同心奉行戒律，以和順為根本，所以說『二』是爲了令僧團歡喜。第三點說明聖位真實僧，依據戒律而行，不互相惱害，所以說『三』是爲了令僧團安樂。現在說明外凡比丘，如果能夠持戒，見聞清凈，就能進入這三種僧團之中，參與布薩羯磨，獲得這些眾多的佛法利益。接下來說明行法有六句，最初兩句說明下等成熟，指的是信行法行僧的內凡學人的利益。其次兩句說明中等成熟，指的是見道修道的聖僧學人的利益。最後兩句說明上等成熟，指的是盡智、無生智的無學聖果功德利益。第十句是教法的利益，說明使他人成熟，說法教化眾人，興盛利益於世間，繼承和發揚真正的軌範，使其永遠不絕。所以說『十』是合於正法，得以長久住世。原本如來制定戒律的用意，並非僅僅是制止惡行，而是爲了長遠地開闢通往涅槃的正路，爲了讓比丘如法修行，最終獲得與佛相同的道證，得到無上常住、永遠寂靜的休息之法。所以說，這是爲了諸比丘集合十句義的諸佛戒法。 師徒法第二 和尚（Upadhyaya，親教師）應當具備十種德行：一、持戒；二、多聞阿毗曇（Abhidhamma，論藏）；三、多聞毗尼（Vinaya，律藏）；四、學習戒律；五、學習禪定；六、學習智慧；七、自己能夠懺悔罪過，也能使他人懺悔罪過；八、能夠自己看病；九、弟子遇到梵行方面的困難，自己不能親自幫助解決，能夠安排他人幫助解決困難；十、年滿十臘（Vassa，雨季安居期）。（出自《僧祇律》）依止的阿阇梨（Acarya，軌範師）應當具備十種德行：一、具足持守二百五十條戒律；二、多聞；三、能夠教授弟子阿毗曇；四、能夠教授弟子毗尼；五、能夠教導弟子捨棄惡見，安住于善見；六、瞭解波羅提木叉戒（Pratimoksa，別解脫戒）；七、瞭解如何宣說波羅提木叉戒；八、瞭解如何作布薩（Posadha，說戒）；九、瞭解布薩羯磨（Kamma，業）；十、年滿十臘。

【English Translation】 English version: 'One' refers to being included within the Sangha. The second point explains the harmony of the inner ordinary Sangha, wholeheartedly upholding the precepts, with harmony as the foundation, hence it is said 'two' is to make the Sangha rejoice. The third point explains the true Sangha of the holy position, acting according to the precepts, without harming each other, hence it is said 'three' is to make the Sangha peaceful and happy. Now explaining the outer ordinary Bhikshus, if they can uphold the precepts, with pure seeing and hearing, they can enter these three types of Sangha, participate in the Uposatha and Karma, and obtain these many Dharma benefits. Next, explaining the six sentences of practice, the first two sentences explain the lower maturity, referring to the benefits of the inner ordinary learners of the Faith-practicing Dharma-practicing Sangha. The next two sentences explain the middle maturity, referring to the benefits of the holy Sangha learners of the Path of Seeing and Path of Cultivation. The last two sentences explain the upper maturity, referring to the benefits of the non-learning holy fruit of the Exhaustion Knowledge and Non-arising Knowledge. The tenth sentence is the benefit of the teaching, explaining making others mature, expounding the Dharma to teach and transform people, flourishing and benefiting the world, inheriting and promoting the true norms, making them never cease. Therefore, it is said 'ten' is being in accordance with the true Dharma, enabling it to abide in the world for a long time. Originally, the intention of the Tathagata in establishing the precepts was not merely to stop evil deeds, but to open up the true path to Nirvana in the long term, to enable Bhikshus to practice according to the Dharma, and ultimately obtain the same Path realization as the Buddha, obtaining the supreme permanent, eternally tranquil Dharma of rest. Therefore, it is said that this is for the Bhikshus to gather the ten sentences of meaning of the precepts of all Buddhas. The Second Chapter on the Dharma of Teacher and Disciple The Upadhyaya (preceptor) should possess ten virtues: 1. Upholding the precepts; 2. Learned in the Abhidhamma (collection of treatises); 3. Learned in the Vinaya (collection of monastic rules); 4. Studying the precepts; 5. Studying meditation; 6. Studying wisdom; 7. Able to confess one's own transgressions and enable others to confess their transgressions; 8. Able to take care of one's own illness; 9. When a disciple encounters difficulties in pure conduct, unable to personally help resolve them, able to arrange for others to help resolve the difficulties; 10. Having completed ten Vassas (rainy season retreats). (From the Sarvastivada Vinaya) The Acarya (teacher) to be relied upon should possess ten virtues: 1. Fully upholding the two hundred and fifty precepts; 2. Learned; 3. Able to teach disciples the Abhidhamma; 4. Able to teach disciples the Vinaya; 5. Able to teach disciples to abandon evil views and abide in good views; 6. Knowing the Pratimoksa (code of individual liberation); 7. Knowing how to recite the Pratimoksa; 8. Knowing how to perform the Uposatha (observance day); 9. Knowing the Uposatha Karma (monastic procedure); 10. Having completed ten Vassas.

](和上十德亦同出四分律僧十中)阿阇梨應具五德　一知增上威儀(是凈身口戒。亦名律儀戒)二知增上凈行(是凈心戒。亦名定共戒)三知增上波羅提木叉戒(是凈惠戒。亦名道共戒修出世行倍過世法故云增上也)四知白羯磨(此句善知眾法。文辭成就。言章辨利)五滿五夏(五年學戒自行已立。堪為人作羯磨威儀受戒師)尊師應具五德　一善知有難法。二善知無難法。三善知作白法。四善知作羯磨法。五有戒行清凈(備此五德。能舉眾。法表證義成)師攝弟子應具五法　一若弟子有病應自瞻視若使人看。二若弟子不樂住處應置安身處。三若弟子有疑事能如法開解其意。四若弟子有惡見生能教舍惡見住善見。五有德臘合弟子敬重(此所依蔭同法師也)弟子依師應具五法　一愛念(若衣若食盡心奉養)二恭敬(身力承事不敢違慢)三慚(荷戴師恩法重難報)四愧(畏難尊嚴不敢作過)五樂近住(咨受教誡日親其美)有五種阿阇梨　一出家阿阇梨(初脫白十戒師)二羯磨阿阇梨(受大戒師)三教受阿阇梨(教威儀師)四受經阿阇梨(受學法律)五依止阿阇梨(須和上處從請教誡)有五法不應無依止而住　一不能勤修威儀戒。二不能增凈行。三不能增波羅提木叉戒。四若有惡見不能捨而住善見。五不滿五夏(出四有分律

【現代漢語翻譯】 現代漢語譯本： （和上（Upadhyaya，親教師）十德也同樣出自《四分律》僧十中）阿阇梨（Acharya，導師）應具備五種德行：一、瞭解增上威儀（這是清凈身口戒，也稱為律儀戒）；二、瞭解增上凈行（這是清凈心戒，也稱為定共戒）；三、瞭解增上波羅提木叉戒（Pratimoksha，別解脫戒）（這是清凈慧戒，也稱為道共戒，修習出世間的修行超過世間法，所以稱為增上）；四、瞭解白羯磨（Karma，業）（這一句指善於瞭解眾法，文辭成就，言語表達清晰流暢）；五、圓滿五年夏臘（五年學戒，自己修行已經確立，堪能為人作羯磨威儀受戒的老師）。 尊師（Upadhyaya，親教師）應具備五種德行：一、善於瞭解有困難的法；二、善於瞭解沒有困難的法；三、善於瞭解如何作白法（宣佈，告知）；四、善於瞭解如何作羯磨法（僧團議事）；五、有戒行清凈（具備這五種德行，能夠主持僧團事務，法義表述和證明都能成就）。 師父攝受弟子應具備五種方法：一、如果弟子有病，應該親自照顧，或者安排人照看；二、如果弟子不喜歡居住的地方，應該安置他到安身之處；三、如果弟子有疑問，能夠如法開解他的疑惑；四、如果弟子產生邪惡的見解，能夠教導他捨棄惡見，安住于善見；五、有德行和戒臘，使弟子敬重（這是所依靠和庇護的，與法師相同）。 弟子依靠師父應具備五種方法：一、愛念（對於衣服和食物，盡心奉養）；二、恭敬（以身力承事，不敢違背怠慢）；三、慚（感念師父的恩德，法恩深重難以報答）；四、愧（畏懼師父的尊嚴，不敢犯錯）；五、樂於親近居住（請教受持教誨，每天親近師父的美德）。 有五種阿阇梨（Acharya，導師）：一、出家阿阇梨（初脫離白衣的十戒師）；二、羯磨阿阇梨（Karma，業）（受大戒的師父）；三、教授阿阇梨（教導威儀的師父）；四、受經阿阇梨（傳授學習經律的師父）；五、依止阿阇梨（必須在和上（Upadhyaya，親教師）處請教受持教誡）。 有五種情況不應該沒有依止而居住：一、不能勤奮修習威儀戒；二、不能增長凈行；三、不能增長波羅提木叉戒（Pratimoksha，別解脫戒）；四、如果有邪惡的見解，不能捨棄而安住于善見；五、不滿五年夏臘（出自《四分律》）。

【English Translation】 English version: (The ten virtues of Upadhyaya (親教師, Preceptor) are also from the Sangha Ten in the 'Four-Part Vinaya'.) An Acharya (阿阇梨, Teacher) should possess five virtues: 1. Knowing the superior deportment (this is the pure body and speech precepts, also known as the precepts of discipline); 2. Knowing the superior pure conduct (this is the pure mind precepts, also known as the precepts of samadhi); 3. Knowing the superior Pratimoksha (波羅提木叉, individual liberation) precepts (this is the pure wisdom precepts, also known as the precepts of the path; cultivating the transcendent practice exceeds worldly dharmas, hence it is called superior); 4. Knowing the white Karma (羯磨, action) (this sentence means being skilled in understanding all dharmas, accomplished in writing, and eloquent in speech); 5. Completing five years of vassa (five years of studying the precepts, having established oneself in practice, and being capable of being a teacher of Karma deportment and ordination). An Upadhyaya (尊師, Preceptor) should possess five virtues: 1. Being skilled in understanding difficult dharmas; 2. Being skilled in understanding easy dharmas; 3. Being skilled in performing white dharmas (announcements, notifications); 4. Being skilled in performing Karma dharmas (Sangha deliberations); 5. Having pure conduct in precepts (possessing these five virtues, one can preside over Sangha affairs, and the expression and proof of the Dharma will be accomplished). A teacher should embrace disciples with five methods: 1. If a disciple is sick, one should personally take care of them or arrange for someone to care for them; 2. If a disciple dislikes their dwelling place, one should settle them in a safe place; 3. If a disciple has doubts, one should be able to dispel their doubts according to the Dharma; 4. If a disciple develops evil views, one should be able to teach them to abandon evil views and abide in good views; 5. Having virtue and seniority in precepts, so that disciples respect them (this is what one relies on and is sheltered by, the same as a Dharma teacher). A disciple should rely on a teacher with five methods: 1. Love and care (offering clothes and food with all one's heart); 2. Respect (serving with one's physical strength, not daring to disobey or be negligent); 3. Shame (feeling grateful for the teacher's kindness, the Dharma's grace is profound and difficult to repay); 4. Remorse (fearing the teacher's dignity, not daring to make mistakes); 5. Enjoying close proximity (seeking instruction and receiving teachings, drawing near to the teacher's virtues daily). There are five types of Acharyas (阿阇梨, Teachers): 1. The ordination Acharya (the teacher of the ten precepts for those newly leaving the white robes); 2. The Karma (羯磨, action) Acharya (the teacher who gives the great precepts); 3. The teaching Acharya (the teacher who teaches deportment); 4. The Sutra Acharya (the teacher who transmits and teaches the Sutras and Vinaya); 5. The relying Acharya (one must seek instruction and receive teachings from the Upadhyaya (和上, Preceptor)). There are five situations in which one should not live without reliance: 1. Not being able to diligently cultivate the precepts of deportment; 2. Not being able to increase pure conduct; 3. Not being able to increase the Pratimoksha (波羅提木叉, individual liberation) precepts; 4. If one has evil views, not being able to abandon them and abide in good views; 5. Not completing five years of vassa (from the 'Four-Part Vinaya').

)五法失依止　一死(師亡)二去(師宿行。若弟子。決意出界外)三休道(若師舍戒)四不與依止(師舍教誡)五還在和上目下住(若和上攝受者。阿阇利則不應復令請教誡)弟子應以二事將護于師　一以衣食供養。二以法將護(師聞弟子明。當方便軟語諫喻開解。勸學戒定惠也)師應以二事攝弟子　一以衣食。二以法攝(日夜。教詔出家禮節)有威儀不應禮有十　一大便。二小便。三路身。四剃髮。五說法。六嚼楊枝。七洗口。八食時。九飲食。十食果　復有十時不應禮　一在塔像前不得禮。二作事。三塗油。四讀誦。五不著衣。六經行上下閣。七授經。八共諍。九洗缽。十著眼藥(出僧祇律)一日三時請教戒　一請旦。二日中。三向暮(三時問訊于師亦如是。三時懺悔亦如是。師應三時教誡亦如是。不者得罪。出僧祇律)有五種教誡弟子　一呵嘖(弟子片有失合苦言切勤)二折伏(觸惱于師加以訓治)三罰黜(違犯僧制。輕則罰。重則出家也)四讚歎(行順佛教理合嗟美)五歡喜(行合師教應懷悅豫)又有五種教誡弟子法　一有犯行者制。二無犯行者聽。三若制若聽法有缺減者如法舉之。四數數違犯者折伏與念。五真實功德者稱讚歡喜　有三品呵嘖　一微過微犯軟語呵嘖。二中過中犯中語呵嘖。三上過上犯上語

【現代漢語翻譯】 現代漢語譯本： 五種情況下，弟子會失去依止（失去依止的根本）：1. 師父去世（師亡）；2. 離開（師父居住的地方。如果是弟子，決意要到界外去）；3. 放棄修道（如果師父捨棄戒律）；4. 不給予依止（師父捨棄教誡）；5. 仍然住在和尚（Upadhyaya）的管轄之下（如果和尚已經攝受了，阿阇梨（Acarya）就不應該再讓他請求教誡）。 弟子應該用兩件事來侍奉和保護師父：1. 用衣食供養；2. 用佛法來守護（師父聽到弟子明白佛法，應當方便地用柔和的言語勸諫開導，勸他學習戒、定、慧）。 師父應該用兩件事來攝受弟子：1. 用衣食；2. 用佛法攝受（日夜教導出家的禮節）。 有威儀的人不應該禮拜的情況有十種：1. 大便時；2. 小便時；3. 在路上行走時；4. 剃頭時；5. 說法時；6. 嚼楊枝時；7. 洗口時；8. 吃飯時；9. 正在飲食時；10. 吃水果時。 還有十種情況不應該禮拜：1. 在佛塔或佛像前不得禮拜；2. 正在做事時；3. 塗油時；4. 讀誦時；5. 沒有穿衣服時；6. 經行上下樓閣時；7. 傳授經典時；8. 正在爭論時；9. 洗缽時；10. 涂眼藥時（出自《僧祇律》）。 一天三次請求教誡：1. 早晨請求；2. 中午請求；3. 傍晚請求（三次問候師父也是這樣。三次懺悔也是這樣。師父也應該三次教誡，否則會犯戒。出自《僧祇律》）。 有五種教誡弟子的方法：1. 呵斥（弟子稍微有一點過失，就用懇切的言語責備）；2. 折伏（觸犯惱怒師父，加以訓斥懲治）；3. 懲罰驅逐（違犯僧團制度，輕則懲罰，重則驅逐出僧團）；4. 讚歎（行為順應佛教道理，就應該讚美）；5. 歡喜（行為符合師父的教導，就應該心懷喜悅）。 又有五種教誡弟子的方法：1. 對於有犯戒行為的人加以制止；2. 對於沒有犯戒行為的人允許他做；3. 如果制止或允許的法規有缺失，就如法地提出；4. 對於屢次違犯的人，加以折伏並給予警示；5. 對於有真實功德的人，稱讚並歡喜。 有三種呵斥的方式：1. 對於輕微的過失和輕微的犯戒，用柔和的言語呵斥；2. 對於中等的過失和中等的犯戒，用中等的言語呵斥；3. 對於嚴重的過失和嚴重的犯戒，用嚴厲的言語呵斥。

【English Translation】 English version: There are five instances where a disciple loses reliance (the root of losing reliance): 1. The teacher passes away (師亡); 2. Leaving (the place where the teacher resides. If it is a disciple, resolutely going beyond the boundary); 3. Abandoning the path of cultivation (if the teacher abandons the precepts); 4. Not granting reliance (the teacher abandons the teachings); 5. Still residing under the jurisdiction of the Upadhyaya (和尚) (if the Upadhyaya has already accepted him, the Acarya (阿阇梨) should not allow him to request teachings again). A disciple should attend to and protect the teacher with two things: 1. Offering clothing and food; 2. Protecting with the Dharma (the teacher, upon hearing that the disciple understands the Dharma, should expediently use gentle words to advise and enlighten, encouraging him to study morality, concentration, and wisdom). A teacher should embrace disciples with two things: 1. With clothing and food; 2. Embracing with the Dharma (teaching the etiquette of monastic life day and night). There are ten instances when a person with proper conduct should not prostrate: 1. When defecating; 2. When urinating; 3. When walking on the road; 4. When shaving the head; 5. When expounding the Dharma; 6. When chewing a willow branch; 7. When rinsing the mouth; 8. When eating; 9. When currently eating and drinking; 10. When eating fruit. There are also ten instances when one should not prostrate: 1. One must not prostrate in front of a pagoda or Buddha image; 2. When working; 3. When applying oil; 4. When reciting scriptures; 5. When not wearing clothes; 6. When walking up and down the pavilion; 7. When teaching scriptures; 8. When arguing; 9. When washing the bowl; 10. When applying eye medicine (from the Sarvastivada Vinaya). Requesting teachings three times a day: 1. Requesting in the morning; 2. Requesting at noon; 3. Requesting in the evening (greeting the teacher three times is also like this. Repenting three times is also like this. The teacher should also teach three times, otherwise, one will commit an offense. From the Sarvastivada Vinaya). There are five methods of instructing disciples: 1. Reprimanding (if the disciple has a slight fault, scold him earnestly with bitter words); 2. Subduing (if the disciple offends or annoys the teacher, reprimand and punish him); 3. Punishing and expelling (if the disciple violates the monastic rules, punish him lightly, and expel him from the Sangha if the violation is serious); 4. Praising (if the disciple's behavior conforms to the Buddhist teachings, he should be praised); 5. Rejoicing (if the disciple's behavior conforms to the teacher's teachings, one should be joyful). There are also five methods of instructing disciples: 1. For those who have violated the precepts, prohibit them; 2. For those who have not violated the precepts, allow them to do so; 3. If there are deficiencies in the rules of prohibition or permission, raise them according to the Dharma; 4. For those who repeatedly violate the rules, subdue them and give them warnings; 5. For those who have real merits, praise and rejoice. There are three ways of reprimanding: 1. For minor faults and minor violations, reprimand with gentle words; 2. For moderate faults and moderate violations, reprimand with moderate words; 3. For serious faults and serious violations, reprimand with harsh words.

呵嘖　佛言。欲多弟子務當義誨呵嘖。弟子自護煩惱　呵嘖弟子先具三法　一現在前。二出過。三語言我今嘖汝　有五句呵嘖法　一汝所為非(行違于理)二非威儀(進止失度)三非沙門(乖修聖道)四非凈行(污賢善心)五非隨順行(非慎教弟子也)此五所不應為　有五品呵嘖弟子法　一汝去(罪合出寺)二汝莫入我房(罪合出房)三汝莫為我作使(不受供給)四汝莫至我所(不受請教誡也)五不與汝語(不教經法)弟子有五事合呵嘖　一無慚(作罪不著於人)二無愧(不畏罪求改悔)三不受教(不順約敕)四作非威儀(數作嘰嫌之事)五不恭敬師僧(形數唐突瞋目怒應心懷輕慢。都無畏忌故呵嘖也)呵嘖弟子五事失法一盡形壽呵嘖。二竟安居呵嘖。三呵嘖病者不看視。四不現前呵嘖。五不出過呵嘖。不應爾　弟子被呵嘖應行五事　一應舍作事。二應舍已請教誡。三應日作三昧求懺悔。四不應于餘人邊住。五不應不懺悔而去　有四種師　一無法無衣食(聽不須問而去)二無法有衣食(須問而去)三有法無衣食(雖苦而住)四有法有衣食(是為樂住)前二種師無法應懺悔已而去。后二種師有法盡形壽不得離(出僧祇律)師有五種失法弟子應懺悔而去　一者應語和上言我如法和上不知。二者我不如法亦不知。三者我犯戒

【現代漢語翻譯】 現代漢語譯本 佛說：想要擁有眾多弟子，務必要用正義教誨和呵責。弟子應當自我守護，遠離煩惱。呵責弟子之前，先要具備三種條件：一、當面指出；二、說明過錯；三、明確告知『我現在要呵責你』。有五種呵責的方法：一、你所做的事情不合乎法理（行為違背道理）；二、不合乎威儀（舉止失度）；三、不合乎沙門（違背修行的正道）；四、不合乎清凈的行為（玷污賢善之心）；五、不合乎隨順修行（不是謹慎守教的弟子）。這五種行為是不應該做的。 有五種懲罰呵責弟子的方法：一、你離開這裡（罪過應該被逐出寺廟）；二、你不要進入我的房間（罪過應該被逐出房間）；三、你不要為我做事（不受供養）；四、你不要到我這裡來（不接受請教和教誡）；五、不和你說話（不教你經法）。 弟子有五種情況應該被呵責：一、沒有慚愧心（做了錯事不覺得對不起人）；二、沒有羞恥心（不害怕罪過，不尋求改正懺悔）；三、不接受教導（不順從約束和告誡）；四、做出不合威儀的事情（經常做出令人不滿的事情）；五、不恭敬師父和僧眾（行為唐突，瞪眼怒視，內心輕慢，毫無畏懼，所以應該呵責）。 呵責弟子有五種錯誤的方法：一、終身呵責；二、整個安居期間都在呵責；三、呵責生病的弟子，不去看望；四、不當面呵責；五、不說明過錯就呵責。不應該這樣做。 弟子被呵責后應該做五件事：一、應該停止正在做的事情；二、應該停止已經請求的教誡；三、應該每天做三昧，尋求懺悔；四、不應該在其他人那裡居住；五、不應該不懺悔就離開。 有四種類型的師父：一、沒有佛法，也沒有衣食（聽完后不需要詢問就可以離開）；二、沒有佛法，但是有衣食（需要詢問后才能離開）；三、有佛法，但是沒有衣食（即使生活困苦也要留下）；四、有佛法，也有衣食（這是快樂地居住）。前兩種師父沒有佛法，應該懺悔后離開。后兩種師父有佛法，終身都不能離開（出自《僧祇律》）。 師父有五種失去正法的情況，弟子應該懺悔后離開：一、應該告訴和尚『我如法，和尚卻不知道』；二、我不如法，和尚也不知道；三、我犯戒（未完）

【English Translation】 English version The Buddha said: If you want to have many disciples, you must use righteousness to teach and admonish. Disciples should protect themselves and stay away from afflictions. Before admonishing a disciple, three conditions must be met: 1. Point it out in person; 2. Explain the fault; 3. Clearly state, 'I am now going to admonish you.' There are five methods of admonishment: 1. What you have done is not in accordance with the Dharma (behavior contrary to reason); 2. It is not in accordance with proper conduct (improper behavior); 3. It is not in accordance with a Shramana (contrary to the path of cultivation); 4. It is not in accordance with pure conduct (defiling the heart of virtue); 5. It is not in accordance with following the practice (not a disciple who carefully observes the teachings). These five things should not be done. There are five ways to punish and admonish disciples: 1. You leave here (the offense warrants expulsion from the temple); 2. You do not enter my room (the offense warrants expulsion from the room); 3. You do not work for me (not receiving offerings); 4. You do not come to me (not accepting requests for instruction and admonishment); 5. I will not speak to you (not teaching you the scriptures). There are five situations in which a disciple should be admonished: 1. Without shame (doing wrong without feeling sorry for others); 2. Without remorse (not fearing sin, not seeking to correct and repent); 3. Not accepting instruction (not obeying restrictions and admonitions); 4. Doing things that are not in accordance with proper conduct (frequently doing things that cause dissatisfaction); 5. Not respecting the teacher and the Sangha (behaving rudely, glaring angrily, with contempt in the heart, without any fear, so they should be admonished). There are five incorrect ways to admonish disciples: 1. Admonishing for a lifetime; 2. Admonishing throughout the entire retreat period; 3. Admonishing sick disciples without visiting them; 4. Admonishing without being present; 5. Admonishing without explaining the fault. This should not be done. After being admonished, a disciple should do five things: 1. Should stop what they are doing; 2. Should stop the instruction that has been requested; 3. Should practice Samadhi daily, seeking repentance; 4. Should not live with others; 5. Should not leave without repenting. There are four types of teachers: 1. Without Dharma and without food and clothing (after listening, you can leave without asking); 2. Without Dharma but with food and clothing (you must ask before leaving); 3. With Dharma but without food and clothing (you must stay even if life is difficult); 4. With Dharma and with food and clothing (this is living happily). The first two types of teachers do not have the Dharma and should leave after repentance. The latter two types of teachers have the Dharma and cannot leave for the rest of their lives (from the 'Sanghika Vinaya'). If a teacher has five kinds of loss of the Dharma, the disciple should repent and leave: 1. One should tell the Upadhyaya (preceptor), 'I am in accordance with the Dharma, but the Upadhyaya does not know'; 2. I am not in accordance with the Dharma, and the Upadhyaya does not know; 3. I have violated the precepts (to be continued)

舍不教呵嘖。四者若犯亦不知。五者若犯而懺悔亦不知(既無出家訓成之益。是以請乞在外咨觀修學)弟子欲出行師應以三法斟量　一所為事好。二所去處好。三同伴好聽去。若一事不好應止之　僧有五事法不應將作伴行　一喜太在前行。二喜太在後行。三喜抄斷人語次。四不別善惡語善語不讚稱美惡言。五者如法得利不以時為彼受返。此五句應將作伴　有五法不應與作親厚　一若喜斗諍。二若多作業。三若與眾坐勝比丘共諍。四若喜遊行不止。五心不欲為人說法言示人善惡　有七法應與作親厚　一難與能與(不惜財寶)二難作能作(不惜身力)三難忍能忍(不惜心意又不相勤恨)四密事相語(吐情告實無隱無諱)五互相覆藏(迭相護惜不相揚過)六逢苦不捨(病患相料理急難相救解)七貧賤不輕(不逐勢棄衰見利忌義也)有十德應差教誡比丘尼　一戒律具足(善修威儀)。二多聞(善修解經論也)。三誦二部戒利(偏熟律文)。四決斷無疑(深達旨趣)。五善能說法(言辭辨了)。六大姓出家(風理可觀)。七顏貌端正(舉動方富)。八堪任為尼說法(善識機宜)。九不犯重禁(內無染心)。十滿二十萉-巴+(日/(句-口+匕))。尼修八敬法　一者應禮大比丘(身業恭敬)二者不得罵謗比丘

【現代漢語翻譯】 現代漢語譯本： 舍不教呵責。如果犯了四種罪過也不知道。犯了五種罪過即使懺悔也不知道（既然沒有出家接受教訓的益處，因此請求在外諮詢學習）。弟子想要出行，師父應該用三種方法來衡量：一是所做的事情好，二是所去的地方好，三是同伴好，才允許去。如果有一件事不好，就應該阻止他。 僧人有五種行為不應該作為同伴一起行走：一是喜歡走在最前面。二是喜歡走在最後面。三是喜歡打斷別人說話。四是不分辨善惡，對善語不讚美，對惡語也不批評。五是不如法地獲得利益，不及時地為他人返還。這五點應該作為選擇同伴的標準。 有五種人，不應該與他們親近：一是喜歡爭鬥。二是喜歡多事。三是喜歡與大眾中的優秀比丘爭論。四是喜歡**不止（原文如此，可能指某種不良行為）。五是內心不願為人說法，不願指示他人善惡。 有七種人，應該與他們親近：一是難給的能給（不吝惜財寶）。二是難做的能做（不吝惜身力）。三是難忍的能忍（不吝惜心意，又不互相怨恨）。四是秘密的事情互相告知（吐露真情，沒有隱瞞）。五是互相掩蓋（互相保護，不宣揚過錯）。六是遇到困苦不捨棄（生病時互相照顧，危急時互相救助）。七是貧賤時不輕視（不追逐權勢而拋棄衰敗的朋友，見利忘義）。 有十種德行，應該差遣去教誡比丘尼：一是戒律具足（善於修習威儀）。二是多聞（善於理解經論）。三是能背誦兩部戒律（精通律文）。四是決斷沒有疑惑（深刻理解旨趣）。五是善於說法（言辭流暢）。六是大姓出身（風度可觀）。七是容貌端正（舉止大方）。八是能夠為尼眾說法（善於識別時機）。九是不犯重戒（內心沒有染污）。十是年滿二十歲（年高德重）。 比丘尼修習八敬法：一是應該禮敬大比丘（身業恭敬）。二是不可以謾罵誹謗比丘。

【English Translation】 English version: Should not teach or scold. If one violates the four offenses, they are unaware. If one violates the five offenses, even if they repent, they are unaware (since there is no benefit from being ordained and instructed, therefore requesting to consult and learn externally). When a disciple wants to travel, the teacher should consider three things: first, whether the matter to be done is good; second, whether the place to be visited is good; third, whether the companions are good, then allow them to go. If one thing is not good, they should be stopped. There are five kinds of monks who should not be taken as companions: first, those who like to walk too far ahead; second, those who like to walk too far behind; third, those who like to interrupt others' speech; fourth, those who do not distinguish between good and evil, do not praise good words, and do not criticize evil words; fifth, those who do not return benefits obtained unlawfully in a timely manner. These five points should be used as criteria for choosing companions. There are five kinds of people with whom one should not be intimate: first, those who like to quarrel; second, those who like to be busy with affairs; third, those who like to argue with superior Bhikkhus in the assembly; fourth, those who like to ** (the original text is unclear, possibly referring to some kind of bad behavior); fifth, those who are unwilling to preach the Dharma to others and do not want to instruct others in good and evil. There are seven kinds of people with whom one should be intimate: first, those who can give what is difficult to give (not stingy with wealth); second, those who can do what is difficult to do (not stingy with physical strength); third, those who can endure what is difficult to endure (not stingy with mental effort and do not resent each other); fourth, those who tell each other secret matters (reveal true feelings without concealment); fifth, those who conceal each other's faults (protect each other and do not publicize faults); sixth, those who do not abandon each other in times of suffering (take care of each other when sick and rescue each other in times of emergency); seventh, those who do not despise each other in poverty and lowliness (do not abandon declining friends for power and do not forget righteousness when seeing profit). There are ten virtues that should be used to appoint those who teach Bhikkhunis: first, those who are complete in precepts (good at cultivating deportment); second, those who are learned (good at understanding sutras and treatises); third, those who can recite the two sets of precepts (proficient in the Vinaya); fourth, those who have no doubts in their decisions (deeply understand the meaning); fifth, those who are good at preaching the Dharma (fluent in speech); sixth, those who come from noble families (with respectable demeanor); seventh, those who have a dignified appearance (with graceful manners); eighth, those who are capable of preaching the Dharma to nuns (good at recognizing opportunities); ninth, those who do not violate serious prohibitions (with no defilement in their hearts); tenth, those who are twenty years old or older (of high virtue and seniority). Nuns should cultivate the Eight Respects: first, they should respect great Bhikkhus (respectful in body actions); second, they should not scold or slander Bhikkhus.

(口業無過)三者不舉比丘罪為作憶念(意業不欺慢也)四者二歲學戒已大僧中受具足戒(受戒之法成由大僧)五者若犯僧殘應二部僧中半月行摩那埵出罪(本應堅持既犯此戒。罪由僧滅法罪之法出在大僧)六者半月半月大僧中請教授(出家人法學戒為先。請為師訓開示行則)七者不得無大僧處夏安居(修道多難事須依護咨參決疑。採訪有地。極遠去大僧一由旬。四十里即日得往返。若依沙彌塞律。極遠聽受七日往返成安居也)八者安居竟大僧中說三事自恣(人多迷已。而傍矚者明懼脫違失不自覺知。垂大慈示之不及)此八敬者前三明致敬之儀。中二明所尊之法。后三明請誨之方。初則敬人為師。次則依人取法。后則如說而行。

眾僧法第三

入眾有五法(夫行不獨善。依眾而立。故宜審知眾法而敬順之。又自行既成堪能稱眾。故須善達宰御匡究之儀也)一應以慈心(當先生心愛樂眾法。然後入眾不容茍且。違惱合衆不善)二應自卑下如拭塵巾(謙敬慎過不輕慢眾)三應善知坐起。若見上坐不應安坐。若見下坐不應起立(人應眾故)四彼至僧中不為雜說論世俗事。若自說法若請人說法(眾依法故)五若見僧中有不可事心不安忍。應作默然(不狂發起斗諍事故)五種非法默然　一若如法羯磨而心不同默然(

【現代漢語翻譯】 現代漢語譯本 （口業無過）三者不舉比丘罪，為作憶念（意業不欺慢也）。四者二歲學戒已，在大僧中受具足戒（受戒之法成由大僧）。五者若犯僧殘，應二部僧中半月行摩那埵出罪（本應堅持，既犯此戒，罪由僧滅，法罪之法出在大僧）。六者半月半月大僧中請教授（出家人法學戒為先，請為師訓，開示行則）。七者不得無大僧處夏安居（修道多難，事須依護，咨參決疑，採訪有地。極遠去大僧一由旬（Yojana，古印度長度單位，約合四十里），即日得往返。若依沙彌塞律（Sravasti，古印度城市），極遠聽受七日往返成安居也）。八者安居竟，大僧中說三事自恣（人多迷已，而傍矚者明，懼脫違失不自覺知，垂大慈示之不及）。此八敬者，前三明致敬之儀，中二明所尊之法，后三明請誨之方。初則敬人為師，次則依人取法，后則如說而行。

眾僧法第三

入眾有五法（夫行不獨善，依眾而立，故宜審知眾法而敬順之。又自行既成，堪能稱眾，故須善達宰御匡究之儀也）。一應以慈心（當先生心愛樂眾法，然後入眾不容茍且，違惱合衆不善）。二應自卑下，如拭塵巾（謙敬慎過，不輕慢眾）。三應善知坐起，若見上坐不應安坐，若見下坐不應起立（人應眾故）。四彼至僧中，不為雜說論世俗事，若自說法，若請人說法（眾依法故）。五若見僧中有不可事，心不安忍，應作默然（不狂發起斗諍事故）。五種非法默然：一若如法羯磨（Karma，業力）而心不同默然

【English Translation】 English version Third, not to accuse a Bhiksu (monk) of offenses and to remind them (the mind is without deceit or arrogance). Fourth, after studying the precepts for two years, to receive the full ordination in the great Sangha (community of monks) (the method of receiving ordination is completed by the great Sangha). Fifth, if one commits a Sanghavasesa (offense requiring formal meeting of the Sangha), one should practice Manatva (penance) for half a month in the two parts of the Sangha to expiate the sin (one should have adhered to the precepts, but having violated them, the sin is extinguished by the Sangha; the method of expiating the sin comes from the great Sangha). Sixth, every half month, to request instruction from the great Sangha (for those who have left home, studying the precepts is paramount; requesting instruction from a teacher opens up the path of practice). Seventh, one must not spend the summer retreat (Varshavasana) where there is no great Sangha (cultivating the path is fraught with difficulties, one must rely on protection, consult and resolve doubts, and have a place to seek guidance. The furthest distance from the great Sangha should be one Yojana (ancient Indian unit of distance, approximately forty li), allowing for a round trip on the same day. If following the Sramanera (novice monk) precepts of Sravasti (ancient Indian city), the furthest distance allowed is a seven-day round trip to complete the retreat). Eighth, after the retreat, to declare three matters freely in the great Sangha (people are often deluded about themselves, while those observing from the side are clear; fearing that one might unknowingly deviate and fail, great compassion is shown to prevent this). These eight reverences, the first three clarify the etiquette of showing respect, the middle two clarify the laws to be honored, and the last three clarify the methods of requesting instruction. First, respect people as teachers; second, rely on people to obtain the Dharma (teachings); and third, practice according to what is said.

The Third Law of the Sangha

There are five laws for entering the Sangha (one's conduct should not be solely for one's own benefit, but established by relying on the Sangha; therefore, one should carefully know the laws of the Sangha and respectfully follow them. Furthermore, once one's own practice is complete and one is capable of being part of the Sangha, one must be well-versed in the methods of governing and correcting). First, one should have a compassionate heart (one should first generate a heart that loves and delights in the laws of the Sangha, and then enter the Sangha without being careless; causing trouble and annoyance to the Sangha is not good). Second, one should humble oneself, like a dust-wiping cloth (be humble and respectful, careful to avoid faults, and not belittle the Sangha). Third, one should know well when to sit and stand; if one sees a senior monk, one should not sit comfortably; if one sees a junior monk, one should not stand up (people should respond to the Sangha). Fourth, when one arrives in the Sangha, one should not engage in miscellaneous talk or discuss worldly affairs, whether one is teaching the Dharma oneself or requesting others to teach the Dharma (the Sangha relies on the Dharma). Fifth, if one sees something unacceptable in the Sangha and one's heart cannot bear it, one should remain silent (to avoid rashly initiating disputes and conflicts). Five kinds of unlawful silence: First, if the Karma (action, deed) is performed according to the Dharma but one's heart is not in agreement, remain silent.

共作法事。而所見不同不可得施言。而請忍亦和合眾法不成)二若得同意伴亦默然任之(得人助已不應默忍非法)三若見小罪而默然任之(事可謂彌而容忍穢眾)四為作別住而默然(僧作三舉。名為別住。不容共彼同一法事)五在戒場上而默然(欲作羯磨應喚集。恐脫成別眾)五種如法默然　一見他非法而默然(非法羯磨理應呵止。以不合時悲成亂眾心。不同彼於己無過也)二不得伴而默然(獨是眾非言則無用)三犯重而默然(發起大事恐成亂眾)四同住默然(如法和合不容生異)五在同住地默然(人既盡集無宜乖亂)欲治斷他事當先觀察五法　第一觀察前事是實不。第二次觀察後有利益不。第三次觀察今是時宜不。第四次觀察不。合僧生塵垢不。第五次觀察得善伴不(觀此五法。已應好心。善念匡眾立制。治罰惡人斷眾法)評斷諍事人應具五德　一授戒清凈(畏罪慚愧終不曲理)二多聞(廣解文義試練難屈)三廣誦二部戒利(善識律僧)四能問能答能如法教呵及作滅儐合得歡喜(稱宜得所)五善能滅斗諍事(善多方便合前事消怗)具此五德堪任共勤理僧事都統之德　律師為他判事應具五德　一善知犯相。二善知不犯相。三善知輕相。四善知重相。五善知決斷無疑住毗尼而不動(具此五德乃可為他判事)舉罪人應內具

【現代漢語翻譯】 現代漢語譯本： 共同舉行法事時，如果所見不同，就不能輕易發表意見。如果請求忍耐，但無法使大眾和合，各種法事就無法成功。）二、如果得到同意的同伴，就保持沉默，任由事態發展。（得到他人的幫助后，不應該默默忍受非法行為。）三、如果見到小的罪過就保持沉默，任由事態發展。（事情可能會擴大，容忍會玷污大眾。）四、為他人進行別住（一種僧團的懲罰方式）時保持沉默。（僧團進行三次宣告，稱為別住，不允許與受罰者共同進行法事。）五、在戒場上保持沉默。（想要進行羯磨（一種僧團儀式），應該召集大眾，以防形成分裂。）

五種如法的沉默：一、見到他人的非法行為而保持沉默。（對於非法的羯磨，理應制止。如果不合時宜，反而會擾亂大眾的心。這與自己沒有過錯的情況不同。）二、沒有同伴時保持沉默。（獨自一人，即使說出正義之言也無濟於事。）三、犯下重罪時保持沉默。（發起大事，恐怕會擾亂大眾。）四、共同居住時保持沉默。（如法和合，不容許產生異議。）五、在共同居住的地方保持沉默。（既然人都已經到齊，就不應該製造混亂。）

想要處理判斷他人的事情，應當首先觀察五種情況：第一，觀察之前的事情是否真實。第二，觀察之後是否有利益。第三，觀察現在是否是適宜的時機。第四，觀察是否會給僧團帶來紛爭。第五，觀察是否有好的同伴。（觀察這五種情況后，應該以好的心態，善念來匡正大眾，制定制度，懲罰惡人，斷除大眾的紛爭。）

評判爭端的人應該具備五種德行：一、受戒清凈（畏懼罪過，有慚愧心，終究不會歪曲事理）。二、博學多聞（廣泛理解經文的含義，經得起考驗，難以被駁倒）。三、廣泛背誦兩種戒律（善於識別戒律的僧人）。四、能夠提問，能夠回答，能夠如法地教導、呵斥，以及進行滅諍（平息爭端）的和合，使大眾歡喜（恰當適宜）。五、善於平息鬥爭之事（善於運用多種方法，結合之前的情況，消除紛爭）。具備這五種德行，才能共同勤勉地處理僧團事務，成為都統（管理僧團的人）的德行。

律師（精通戒律的僧人）為他人判斷事情，應該具備五種德行：一、善於瞭解犯戒的相狀。二、善於瞭解不犯戒的相狀。三、善於瞭解輕罪的相狀。四、善於瞭解重罪的相狀。五、善於決斷，沒有疑惑，安住于毗尼（戒律）而不動搖。（具備這五種德行，才可以為他人判斷事情。）

舉罪的人應該內心具備……

【English Translation】 English version: When jointly performing Dharma services, if opinions differ, one should not readily express them. If forbearance is requested but the Sangha (community) cannot be harmonized, various Dharma services cannot succeed.) Two, if one obtains an agreeing companion, one should remain silent and allow the situation to develop. (Having obtained the help of others, one should not silently endure illegal acts.) Three, if one sees minor transgressions, one should remain silent and allow them to continue. (Matters may escalate, and tolerance will defile the Sangha.) Four, one should remain silent when performing 'separate dwelling' (a form of Sangha punishment) for others. (The Sangha makes three announcements, called 'separate dwelling,' and those undergoing it are not allowed to jointly perform Dharma services with the rest.) Five, one should remain silent in the precepts hall. (If one wants to perform Karma (a Sangha ritual), one should summon the assembly to prevent the formation of a separate group.)

Five kinds of lawful silence: One, remaining silent when seeing the unlawful acts of others. (For unlawful Karma, one should stop it. If it is inappropriate, it will disturb the minds of the Sangha. This is different from situations where one is without fault.) Two, remaining silent when without a companion. (Alone, even if one speaks righteous words, they are useless.) Three, remaining silent when committing a serious offense. (Initiating major events may disturb the Sangha.) Four, remaining silent when dwelling together. (In lawful harmony, one should not allow differences to arise.) Five, remaining silent in a place of common dwelling. (Since everyone has gathered, one should not create chaos.)

If one wants to handle and judge the affairs of others, one should first observe five conditions: First, observe whether the previous matter is true. Second, observe whether there will be benefits afterward. Third, observe whether now is the appropriate time. Fourth, observe whether it will bring disputes to the Sangha. Fifth, observe whether there are good companions. (After observing these five conditions, one should use a good mindset and good intentions to correct the Sangha, establish rules, punish the wicked, and eliminate disputes in the Sangha.)

A person who judges disputes should possess five virtues: One, pure precepts (fearing transgressions, having a sense of shame, and ultimately not distorting the truth). Two, learned and knowledgeable (broadly understanding the meaning of the scriptures, able to withstand tests, and difficult to refute). Three, widely reciting the two sets of precepts (skilled at recognizing the precepts of the Sangha). Four, able to ask questions, able to answer, able to teach and scold according to the Dharma, and able to reconcile disputes and make the Sangha happy (appropriate and suitable). Five, skilled at resolving disputes (skilled at using various methods, combining them with previous situations, and eliminating disputes). Possessing these five virtues, one can diligently handle the affairs of the Sangha together and become the virtues of a 'chief administrator' (a person who manages the Sangha).

A 'Vinaya master' (a monk proficient in precepts) should possess five virtues when judging matters for others: One, skilled at understanding the characteristics of offenses. Two, skilled at understanding the characteristics of non-offenses. Three, skilled at understanding the characteristics of minor offenses. Four, skilled at understanding the characteristics of major offenses. Five, skilled at making decisions, without doubts, abiding in the Vinaya (precepts) without wavering. (Possessing these five virtues, one can judge matters for others.)

A person who accuses others should inwardly possess...

五德　一知時不以非時(事令眾宜舉則應機)二真實不以虛妄(有見聞疑不枉前人)三利益不以損減(為令前人改過徙善)四柔軟不以粗獷(法言勸諫已無惡口)五慈心不以瞋恚(意爲念彼非使恐害)若不思量此五法者。不得輕示道說他過。或亂眾或害彼或自惱。須深慎之　寺主維那知事人應具五德　一不愛(不偏於親)二不恚(不克于怨)三不怖(不畏於強)四不癡(不欺於弱)五知分未分(善能分別處也)僧事既重成益處曠。若能好心經營不辭。營苦唯五法而施行。不求恩賞。不為自供。不侵他潤。已不倚自高。應常生卑愧勤力供養他。能如是者生天如箭射　有四種僧　一者四人僧(除自恣受大戒出罪。餘一切如法事得作也)二者五人僧(除受大戒及出罪。餘一切如法事得作)三者十人僧(除出罪。餘一切如法事得作)四者二十人僧(一切如法事得作)三種羯磨　一者單白羯磨(事易表知)二者白二羯磨(事中參議)三者白四羯磨(事難重疊謹決)五種非法羯磨　一者非法別眾(羯磨不成故言非法。界內僧不盡集故言別眾)二者非法和合眾(羯磨不成僧盡同集)三者法別眾(羯磨雖成僧不盡集)四者似法別眾(例作羯磨)五者似法和合眾又一向作呵。不止羯磨非法。應作如法和合眾羯磨　有三法若作羯磨不成　一

【現代漢語翻譯】 現代漢語譯本 五德：一、知時而不以非時（處理事務應考慮時機，適時而動）；二、真實而不以虛妄（所見所聞真實可靠，不冤枉他人）；三、利益而不以損減（爲了使他人改正錯誤，走向善良）；四、柔軟而不以粗獷（用溫和的言語勸誡，不惡語相向）；五、慈心而不以瞋恚（心懷慈悲，不使人恐懼或受傷害）。 若不思量這五種品德，就不可輕易地向他人揭示或談論過錯，以免擾亂大眾、傷害他人或使自己苦惱。必須謹慎對待。 寺主、維那（寺院中負責僧眾事務的僧人）、知事人（寺院中負責具體事務的僧人）應具備五德：一、不愛（不偏袒親近的人）；二、不恚（不報復怨恨的人）；三、不怖（不畏懼強勢的人）；四、不癡（不欺騙弱小的人）；五、知分未分（善於分辨事物）。 僧眾事務既重要又成效廣大，如果能以好的心態經營，不辭辛苦，唯以這五法而施行，不求恩賞，不為自己謀取私利，不侵佔他人的利益，不倚仗自己而自高自大，應常懷卑微慚愧之心，勤勞地供養他人。能這樣做的人，往生天界就像箭一樣迅速。 有四種僧：一者，四人僧（除了自恣（僧眾互相指出過失）和受大戒（正式成為比丘或比丘尼）以及出罪（懺悔罪過），其餘一切如法之事都可以做）；二者，五人僧（除了受大戒和出罪，其餘一切如法之事都可以做）；三者，十人僧（除了出罪，其餘一切如法之事都可以做）；四者，二十人僧（一切如法之事都可以做）。 三種羯磨（僧團議事表決的儀式）：一者，單白羯磨（事情簡單明瞭）；二者，白二羯磨（事情需要進一步商議）；三者，白四羯磨（事情複雜重要，需要謹慎決定）。 五種非法羯磨：一者，非法別眾（羯磨不成立，因為僧眾沒有全部到場）；二者，非法和合眾（羯磨不成立，即使僧眾全部到場）；三者，法別眾（羯磨雖然成立，但僧眾沒有全部到場）；四者，似法別眾（形式上像羯磨，但僧眾沒有全部到場）；五者，似法和合眾。如果一直進行呵責，而不停止，羯磨就是非法的。應該進行如法的和合眾羯磨。 有三種情況，如果進行羯磨，則羯磨不成立：一

【English Translation】 English version Five Virtues: 1. Knowing the time and not acting out of season (responding appropriately when matters require attention); 2. Being truthful and not false (being reliable in what is seen and heard, not wrongly accusing others); 3. Benefiting and not diminishing (aiming to help others correct their faults and move towards goodness); 4. Being gentle and not harsh (advising with mild words, not using abusive language); 5. Having a compassionate heart and not anger (being mindful of others, not causing fear or harm). If one does not contemplate these five virtues, one should not lightly reveal or discuss the faults of others, lest one disturb the assembly, harm others, or cause oneself distress. One must be deeply cautious. The abbot, the Vina (the monastic officer in charge of discipline), and the administrators should possess five virtues: 1. Not loving (not being partial to close relatives); 2. Not being angry (not retaliating against those who harbor resentment); 3. Not being afraid (not fearing the powerful); 4. Not being foolish (not deceiving the weak); 5. Knowing what is divided and undivided (being skilled at distinguishing matters). Monastic affairs are both important and of great benefit. If one can manage them with a good attitude, without shirking hardship, and only implementing these five principles, not seeking favors or rewards, not providing for oneself, not encroaching on the benefits of others, and not relying on oneself to be arrogant, one should always have a humble and ashamed heart, diligently making offerings to others. One who can do this will be reborn in the heavens as swiftly as an arrow. There are four types of Sangha (monastic community): 1. A Sangha of four monks (except for Pravāraṇā (invitation), receiving the full precepts (becoming a fully ordained Bhikṣu or Bhikṣuṇī), and expelling transgressions, all other lawful matters can be done); 2. A Sangha of five monks (except for receiving the full precepts and expelling transgressions, all other lawful matters can be done); 3. A Sangha of ten monks (except for expelling transgressions, all other lawful matters can be done); 4. A Sangha of twenty monks (all lawful matters can be done). Three types of Karma (formal acts of the Sangha): 1. Single announcement Karma (matters are simple and clear); 2. Announcement with two Karma (matters require further discussion); 3. Announcement with four Karma (matters are complex and important, requiring careful decision). Five types of unlawful Karma: 1. Unlawful separate assembly (the Karma is not valid because the Sangha is not fully assembled); 2. Unlawful harmonious assembly (the Karma is not valid even if the Sangha is fully assembled); 3. Lawful separate assembly (the Karma is valid, but the Sangha is not fully assembled); 4. Seemingly lawful separate assembly (formally like Karma, but the Sangha is not fully assembled); 5. Seemingly lawful harmonious assembly. If one continues to scold without stopping, the Karma is unlawful. One should perform a lawful harmonious assembly Karma. There are three situations in which, if Karma is performed, the Karma is not valid: 1.

不作舉。二不作憶念。三不作自言　欲作羯磨先具三法　一作舉(出其過也)二作憶念(汝可不自知有是事耶)三與罪(汝合得治罪)有七種羯磨　一呵嘖羯磨(此人斗亂眾僧。內不護之眾故。作此羯磨。作治罰之)二儐出羯磨(此人壞亂檀越。不外護人泛爾。白衣未信合信故作羯磨。驅離聚落也)三依止羯磨(此人毀辱眾僧中。內不自護故。作此羯磨。制令學律咨受教誨)四遮不至白衣家羯磨(此人毀辱檀越不外漢。至信白衣已信合增長故作此羯磨。制約其人不聽自往別遣德人。將和誨謝也)五不見罪舉羯磨(此人不信有惡業體。此名無因見。作此羯磨。舉棄眾外不與同僧事)六不懺悔舉羯磨(此人不信業能感果。此名異因見。作此羯磨。在眾外不與同事)七惡見不捨舉羯磨(此人不信愛慾煩惱能障聖道。此名邪見。作此羯磨。棄在眾外不與同事)前四羯磨治其無行。后之三舉治其無信。云無行者無內護行無外護行。就內護中呵嘖羯磨治。不護眾依止羯磨治不護行。就外護中儐出羯磨檀越未信護使生信。遮不至羯磨檀越已信護使增長。故有四羯磨也。次云三舉者。不信集諦業體障道用能牽報。故不見不懺二舉也。煩惱緣助故不捨一舉也。既不斷集還招苦果。苦既不亡滅在。無常既不求滅。于道路乖學中無用作法舉。

【現代漢語翻譯】 現代漢語譯本 不做『舉』（指出過失）。二不做『憶念』（提醒當事人）。三不做『自言』（擅自表決）。 欲作羯磨（僧團事務處理），先具三法：一作『舉』（指出其過失），二作『憶念』（『你難道不知道自己做了這件事嗎？』），三『與罪』（判處罪責，『你應當受到懲罰』）。 有七種羯磨：一、呵責羯磨（此人擾亂僧眾，不維護僧團內部，因此作此羯磨，進行懲罰）。二、擯出羯磨（此人破壞施主，不維護僧團外部，對於尚未生起信心的白衣，爲了使其生起信心，作此羯磨，將其驅離村落）。三、依止羯磨（此人詆譭僧眾，不維護僧團內部，因此作此羯磨，責令其學習戒律，接受教誨）。四、遮不至白衣家羯磨（此人詆譭施主，不維護僧團外部，對於已經生起信心的白衣，爲了使其增長信心，作此羯磨，約束其行為，不許擅自前往，另派有德之人前去慰問謝罪）。五、不見罪舉羯磨（此人不相信有惡業的實體，這稱為『無因見』。作此羯磨，將其驅逐出僧團，不參與僧團事務）。六、不懺悔舉羯磨（此人不相信業力能夠感生果報，這稱為『異因見』。作此羯磨，將其驅逐出僧團，不參與僧團事務）。七、惡見不捨舉羯磨（此人不相信愛慾煩惱能夠障礙證悟聖道，這稱為『邪見』。作此羯磨，將其驅逐出僧團，不參與僧團事務）。 前四種羯磨懲治其不良行為，后三種『舉』懲治其不正確的信仰。所謂『無行』，指沒有維護僧團內部的行為，也沒有維護僧團外部的行為。在維護僧團內部方面，呵責羯磨懲治不維護僧眾的行為，依止羯磨懲治不護持正行的行為。在維護僧團外部方面，擯出羯磨是爲了保護施主，使未生信者生起信心，遮不至羯磨是爲了保護施主，使已生信者增長信心，所以有這四種羯磨。 其次，所謂三種『舉』，是因為不相信集諦（苦的根源），不相信業的實體會障礙聖道，不相信業力能夠牽引果報，所以有不見罪舉和不懺悔舉。煩惱是助緣，所以有不捨惡見舉。既然不斷除集諦，還會招致苦果。苦果既然沒有滅亡，就仍然存在。既然不尋求滅苦之道，那麼在修道上就沒有作用，因此要作法『舉』（驅逐）。

【English Translation】 English version Do not perform 『Ukshepa』 (pointing out faults). Second, do not perform 『Anusmarana』 (reminding the person concerned). Third, do not perform 『Svayamukti』 (unauthorized declaration). To perform Karma (handling Sangha affairs), three conditions must be met first: first, perform 『Ukshepa』 (pointing out their faults), second, perform 『Anusmarana』 (『Don't you know that you did this?』), and third, 『give the offense』 (assigning the penalty, 『You should be punished』 ). There are seven types of Karma: 1. Tajjaniya-kamma (Censure Karma) (This person disturbs the Sangha and does not protect the Sangha internally, so this Karma is performed to punish them). 2. Nissaraniya-kamma (Exile Karma) (This person damages the benefactors and does not protect the Sangha externally. For white-robed laypersons who have not yet developed faith, this Karma is performed to make them develop faith, expelling them from the village). 3. Pabbajaniya-kamma (Dependence Karma) (This person defames the Sangha and does not protect the Sangha internally, so this Karma is performed, ordering them to study the Vinaya and receive teachings). 4. Patisaraniya-kamma (Prohibition from Visiting Laypeople's Homes Karma) (This person defames the benefactors and does not protect the Sangha externally. For white-robed laypersons who have already developed faith, this Karma is performed to increase their faith, restricting their behavior, not allowing them to go on their own, and sending virtuous people to console and apologize). 5. Ukshepa-kamma for not seeing the offense (This person does not believe in the reality of evil karma, which is called 『 causeless view 』. This Karma is performed to expel them from the Sangha and not participate in Sangha affairs). 6. Ukshepa-kamma for not repenting (This person does not believe that karma can produce consequences, which is called 『different cause view』. This Karma is performed to expel them from the Sangha and not participate in Sangha affairs). 7. Ukshepa-kamma for not abandoning wrong views (This person does not believe that love, desire, and afflictions can obstruct the attainment of the holy path, which is called 『wrong view』. This Karma is performed to expel them from the Sangha and not participate in Sangha affairs). The first four Karmas punish their bad behavior, and the latter three 『Ukshepas』 punish their incorrect beliefs. The so-called 『no conduct』 refers to not having the conduct of protecting the Sangha internally, nor the conduct of protecting the Sangha externally. In terms of protecting the Sangha internally, Tajjaniya-kamma punishes the behavior of not protecting the Sangha, and Pabbajaniya-kamma punishes the behavior of not upholding proper conduct. In terms of protecting the Sangha externally, Nissaraniya-kamma is to protect the benefactors and make those who have not yet developed faith develop faith, and Patisaraniya-kamma is to protect the benefactors and make those who have already developed faith increase their faith, so there are these four Karmas. Secondly, the so-called three 『Ukshepas』 are because they do not believe in Samudaya (the origin of suffering), do not believe that the reality of karma will obstruct the holy path, and do not believe that karma can lead to consequences, so there are Ukshepa-kamma for not seeing the offense and Ukshepa-kamma for not repenting. Afflictions are the auxiliary cause, so there is Ukshepa-kamma for not abandoning wrong views. Since Samudaya is not eliminated, it will still lead to suffering. Since suffering has not been extinguished, it still exists. Since the path to extinguish suffering is not sought, then it is useless in cultivation, so the Dharma 『Ukshepa』 (expulsion) must be performed.

置此七羯磨治人之法。若不受罰當以惡罵羯磨治之。一往驅出　有四種污他家　一依利養污他家(持彼家。食與一家。不與一家)二依家污家(持彼家衣物與一家不與一家)三依親友污家(依貴勢檀越為一人不為一人)四依僧伽藍污家(持眾僧物果菜等隨情逐意與一家不與一家也)比丘犯此四事者。污他檀越凈信之心合與作儐出羯磨驅離聚落　破僧方便行五法　一盡形著糞掃衣。二盡形乞食。三盡形露坐。四盡形不食蘇鹽。五盡形不食魚及肉此五是上人所行中下不堪。初聞信受。后必有退。前三句相似語。后二句妄語　破僧用十八法。有九對　一法非法(如經順理名為法。違經背理名非法)二律非律(義合毗尼名為律。義乖毗尼名非律)三犯非犯(七聚之中緣具名犯。緣差名非犯)四若輕若重(犯威儀罪是輕。犯戒則罪)五有餘無餘(僧殘已下是有餘。波羅夷名之無餘)六粗惡非粗惡(方便偷蘭是粗惡。余輕遮性非粗惡)七常所行非常所行(開則常行。遮則非行)八制非制(如法羯磨約限是制。非法別眾失度非制)九說非說(廣略十六種布薩成就說戒是說。違則非說)此十八法中。前二對明教法。次五對明行法。后二對明眾法。若是法而言非法。若非法而言是法。如是等反用名破。若是法而言是法。若非法而言非法。

【現代漢語翻譯】 現代漢語譯本 安置這七種羯磨（Karma，業）來懲治人的方法。如果（犯戒者）不接受懲罰，應當用惡罵羯磨（以惡語呵斥的羯磨）來懲治他，直接驅逐出去。有四種玷污他人家庭的行為：一是依靠利養玷污他人家庭（拿著他家的食物，只給一家，不給另一家）；二是依靠財物玷污他人家庭（拿著他家的衣物，只給一家，不給另一家）；三是依靠親友玷污他人家庭（依靠有權勢的施主，只幫助一個人，不幫助另一個人）；四是依靠僧伽藍（Sangharama，僧院）玷污他人家庭（拿著僧眾的物品，如瓜果蔬菜等，隨心所欲地給一家，不給另一家）。比丘（Bhiksu，出家男眾）如果犯了這四種事，玷污了施主清凈的信心，應當對他進行擯出羯磨（驅逐出僧團的羯磨），驅離村落。 破壞僧團的方便之法有五種：一是終身穿著糞掃衣（用丟棄的布料縫製的衣服）；二是終身乞食；三是終身露天而坐；四是終身不食用酥油和鹽；五是終身不食用魚和肉。這五種是上等根器的人才能修行的，中下等根器的人無法做到。起初聽聞時或許會信受，但之後必定會退轉。前三句是相似的，后兩句是虛妄的。 破壞僧團有十八種方法，分為九對：一是法與非法（如符合佛經、順應道理的稱為法，違背佛經、背離道理的稱為非法）；二是律與非律（符合毗尼（Vinaya，戒律）的稱為律，不符合毗尼的稱為非律）；三是犯與非犯（在七聚罪（指波羅夷、僧殘等七種罪）中，因緣具足構成犯罪的稱為犯，因緣不具足的稱為非犯）；四是輕與重（觸犯威儀的罪是輕罪，觸犯戒律的則是重罪）；五是有餘與無餘（僧殘罪以下是有餘罪，波羅夷罪則稱為無餘罪）；六是粗惡與非粗惡（方便偷蘭罪是粗惡罪，其餘輕微的遮罪和性罪是非粗惡罪）；七是常所行與非常所行（開許的即是常行，禁止的即是非常行）；八是制與非制（如法的羯磨（Karma，業）規定的期限是制，非法的別眾羯磨（指不如法的羯磨）和失去標準的羯磨是非制）；九是說與非說（廣略十六種布薩（Posadha，齋戒）成就的說戒是說，違背的即是非說）。 這十八種方法中，前兩對闡明教法，其次五對闡明行法，后兩對闡明眾法。如果把法說成非法，把非法說成是法，像這樣顛倒使用，就叫做破壞。如果是法就說是法，如果是非法就說成是非法。

【English Translation】 English version These are the methods for administering these seven Karmas (Karma, action, deed) to discipline people. If (the offender) does not accept the punishment, he should be disciplined with the Abusive Karma (a Karma of scolding with harsh words), and directly expelled. There are four ways to defile other people's families: first, defiling other people's families by relying on offerings (taking food from their house and giving it to one family but not to another); second, defiling other people's families by relying on possessions (taking clothes from their house and giving them to one family but not to another); third, defiling other people's families by relying on relatives and friends (relying on powerful patrons and helping one person but not another); fourth, defiling other people's families by relying on the Sangharama (Sangharama, monastery) (taking items from the Sangha, such as fruits and vegetables, and giving them to one family according to one's own desires, but not to another). If a Bhiksu (Bhiksu, ordained male) commits these four things, defiling the pure faith of the donors, he should be given the Banishment Karma (Karma of expelling from the Sangha), and driven away from the village. There are five expedient methods for destroying the Sangha: first, wearing robes made of discarded cloth (robes sewn from discarded cloth) for life; second, begging for food for life; third, sitting in the open for life; fourth, not eating ghee and salt for life; fifth, not eating fish and meat for life. These five are practices that only people of superior capacity can practice; those of medium and lower capacity cannot do it. At first, they may believe and accept it when they hear it, but later they will surely regress. The first three sentences are similar, and the last two sentences are false. There are eighteen methods for destroying the Sangha, divided into nine pairs: first, Dharma and non-Dharma (that which conforms to the Sutras and accords with reason is called Dharma, and that which violates the Sutras and deviates from reason is called non-Dharma); second, Vinaya and non-Vinaya (that which conforms to the Vinaya (Vinaya, discipline) is called Vinaya, and that which does not conform to the Vinaya is called non-Vinaya); third, offense and non-offense (among the seven categories of offenses (referring to the seven types of offenses such as Parajika and Sanghavasesa), that which constitutes an offense when the conditions are complete is called an offense, and that which does not constitute an offense when the conditions are incomplete is called a non-offense); fourth, light and heavy (offenses against etiquette are light offenses, while offenses against precepts are heavy offenses); fifth, with remainder and without remainder (offenses below Sanghavasesa are offenses with remainder, while Parajika offenses are called offenses without remainder); sixth, coarse and non-coarse (concealed Sthulatyaya offenses are coarse offenses, while other minor offenses of prohibition and nature are non-coarse offenses); seventh, commonly practiced and uncommonly practiced (that which is permitted is commonly practiced, and that which is prohibited is uncommonly practiced); eighth, prescribed and non-prescribed (the time limit prescribed by the lawful Karma (Karma, action, deed) is prescribed, while unlawful separate assembly Karmas (referring to unlawful Karmas) and Karmas that lose their standard are non-prescribed); ninth, spoken and non-spoken (the recitation of precepts that accomplishes the sixteen types of Posadha (Posadha, fast day) in detail and brief is spoken, and that which violates it is non-spoken). Among these eighteen methods, the first two pairs explain the Dharma, the next five pairs explain the practice, and the last two pairs explain the Sangha. If one says that the Dharma is non-Dharma, and that the non-Dharma is Dharma, such inverted use is called destruction. If one says that the Dharma is Dharma, and that the non-Dharma is non-Dharma.

如是等順用名和合僧法。乃至說非說亦如是。僧以和忍為體。若異見異忍則乖和合之義　二種僧　一法輪僧(依法進行轉有情。升能摧見諦煩惱者)二羯磨僧(依教作法次成僧事)三種僧　一真實僧(聖人)二和合僧(賢人)三假名僧(凡人)　四諍　一言諍(諍理是非)二覓諍(互相覓罪)三犯諍(一評犯不定。二互相犯觸)四事諍(諍羯磨事如法非法)此四諍之中。初一教法。次二行法。后一眾法。彼此交競為鬥。朋黨相助為諍。徹斷事官為言。各說其理為訟　言諍有四法　一所說文義相應。二所說文異義同。三所說文同義異。四所說文義俱異(諫曰何須共諦)覓諍根中六諍所起　一恨戾難共語。二惡性戲鬥。三諂曲。四邪命。五無慚無愧。六多貪嫉。因此六事起覓諍。出中阿含諍緣根本有六。一瞋恚。二惱害。三約偽。四慳嫉。五見取。六邪邊。二見(此覓諍根出摩夷中)犯諍根中六犯所起處　一有身犯非口心。二有口犯非身心。三有身口犯非心。四有身心犯非口。五有口心犯非身。六有口心犯。又摩夷云。有心犯非身口。如錢寶戒身口不受。但自默唸作已有想即犯　七滅　一現前毗尼(現用此法對於前人。評和詳事因以得息。此一毗尼通滅四諍)二憶念毗尼(此人清凈橫為他謗。從僧乞羯磨。記識不犯諍事得

【現代漢語翻譯】 現代漢語譯本：像這樣，依照順應之法運用『名』（nama，名稱、概念）和『和合僧』（saṃgha，僧團）的法則。乃至對於『說』（可說之事）與『非說』（不可說之事）也是如此。僧團以『和忍』（kṣānti，忍耐與和諧）為本質。如果存在不同的見解和不同的忍耐，就違背了和合的意義。 二種僧：一、法輪僧（dharma-saṃgha，依法進行教化，能夠摧毀見諦煩惱者）；二、羯磨僧（karma-saṃgha，依教奉行，依法行事而成就僧團事務者）。 三種僧：一、真實僧（ārya-saṃgha，聖人）；二、和合僧（sāmagrī-saṃgha，賢人）；三、假名僧（saṃjñā-saṃgha，凡人）。 四諍：一、言諍（vāda-vivāda，爭論道理是非）；二、覓諍（anuvāda-vivāda，互相尋找過失）；三、犯諍（āpatti-vivāda，一是評判犯戒不定，二是互相觸犯）；四、事諍（kārya-vivāda，爭論羯磨之事是否如法）。 這四種諍之中，第一種是教法之爭，第二、三種是行法之爭，第四種是眾法之爭。彼此交相競爭為『斗』（kalaḥa，爭鬥），結黨營私互相幫助為『諍』（vivāda，爭論），徹底裁斷事務的官員所說的話為『言』（vacana，言語），各自陳述自己的道理為『訟』（adhikaraṇa，訴訟）。 言諍有四種情況：一、所說文句與意義相應；二、所說文句不同但意義相同；三、所說文句相同但意義不同；四、所說文句與意義都不同（勸諫說：何須共同詳細辨析）。 覓諍的根源在於六種諍端所引發：一、怨恨乖戾難以溝通；二、惡劣的習性喜歡戲弄爭鬥；三、諂媚虛偽；四、以不正當的手段謀生；五、沒有慚愧之心；六、貪婪嫉妒。因為這六件事而引發覓諍。出自《中阿含經》的諍緣根本有六：一、瞋恚（dveṣa，嗔恨）；二、惱害（vihiṃsā，惱害）；三、虛偽（mrakṣa，虛偽）；四、慳吝嫉妒（mātsarya，慳吝嫉妒）；五、固執己見（dṛṣṭi-parāmarśa，見取）；六、邪見偏執（mithyā-patha，邪邊）。二見（這覓諍的根源出自《摩夷經》中）。 犯諍的根源在於六種犯戒之處所引發：一、有身體的犯戒而非口和心；二、有口頭的犯戒而非身體和心；三、有身體和口頭的犯戒而非心；四、有身體和心的犯戒而非口；五、有口頭和心的犯戒而非身體；六、有口頭和心的犯戒。又《摩夷經》說：有心的犯戒而非身體和口頭。例如，對於錢財寶物等戒律，身體和口頭沒有接受，但自己默默唸誦，認為自己已經做了，這就犯戒。 七滅諍法：一、現前毗尼（sammukhā-vinaya，現前處理，用此方法對於在場的人，評判和詳細瞭解事情的因由，從而得以平息。這一毗尼通用於平息四種諍端）；二、憶念毗尼（smṛti-vinaya，此人清凈沒有犯戒，卻被他人誹謗，從僧團請求羯磨，記錄不犯諍的事情得以平息）。

【English Translation】 English version: Thus, according to the proper usage, apply the principles of 'name' (nama, designation, concept) and the rules of the 'harmonious Saṃgha' (saṃgha, monastic community). Even regarding 'speaking' (what can be spoken of) and 'not speaking' (what cannot be spoken of), it is the same. The Saṃgha takes 'harmony and forbearance' (kṣānti, patience and harmony) as its essence. If there are different views and different forbearances, it violates the meaning of harmony. Two types of Saṃgha: 1. Dharma-Saṃgha (those who propagate the Dharma according to the law, capable of destroying afflictions related to the view of truth); 2. Karma-Saṃgha (those who act according to the teachings, accomplishing Saṃgha affairs by following the law). Three types of Saṃgha: 1. True Saṃgha (ārya-saṃgha, noble ones); 2. Harmonious Saṃgha (sāmagrī-saṃgha, virtuous ones); 3. Nominal Saṃgha (saṃjñā-saṃgha, ordinary people). Four disputes: 1. Disputes of speech (vāda-vivāda, arguing about right and wrong); 2. Disputes of fault-finding (anuvāda-vivāda, mutually seeking faults); 3. Disputes of transgression (āpatti-vivāda, one is judging uncertain transgressions, the other is mutual offense); 4. Disputes of affairs (kārya-vivāda, arguing whether the Karma affairs are in accordance with the law). Among these four disputes, the first is a dispute of teaching, the second and third are disputes of practice, and the fourth is a dispute of community affairs. Competing with each other is 'strife' (kalaḥa, quarrel), forming factions and helping each other is 'dispute' (vivāda, argument), the words of the official who thoroughly adjudicates affairs are 'speech' (vacana, speech), and each stating their own reasons is 'litigation' (adhikaraṇa, lawsuit). There are four situations of speech disputes: 1. The spoken words correspond to the meaning; 2. The spoken words are different but the meaning is the same; 3. The spoken words are the same but the meaning is different; 4. The spoken words and the meaning are both different (admonishing: why bother to examine in detail together). The root of fault-finding disputes lies in the six disputes that arise: 1. Resentful and difficult to communicate with; 2. Evil nature likes to tease and fight; 3. Flattery and deceit; 4. Earning a living by improper means; 5. Without shame or remorse; 6. Greedy and jealous. Because of these six things, fault-finding disputes arise. From the 'Majjhima Agama Sutra', there are six roots of disputes: 1. Anger (dveṣa, hatred); 2. Harm (vihiṃsā, harm); 3. Hypocrisy (mrakṣa, hypocrisy); 4. Stinginess and jealousy (mātsarya, stinginess and jealousy); 5. Grasping at views (dṛṣṭi-parāmarśa, view-taking); 6. Wrong views and biases (mithyā-patha, wrong side). Two views (the root of this fault-finding dispute comes from the 'Māyā Sutra'). The root of transgression disputes lies in the six places where transgressions arise: 1. Transgression of the body but not of the mouth and mind; 2. Transgression of the mouth but not of the body and mind; 3. Transgression of the body and mouth but not of the mind; 4. Transgression of the body and mind but not of the mouth; 5. Transgression of the mouth and mind but not of the body; 6. Transgression of the mouth and mind. Also, the 'Māyā Sutra' says: Transgression of the mind but not of the body and mouth. For example, regarding the precepts of money and treasures, the body and mouth do not accept, but one silently recites and thinks that one has done it, then one has transgressed. Seven methods of settling disputes: 1. Sammukhā-vinaya (present settlement, using this method for those present, judging and understanding the cause of the matter in detail, so that it can be calmed down. This Vinaya is commonly used to settle the four disputes); 2. Smṛti-vinaya (settlement by memory, this person is pure and has not violated the precepts, but is slandered by others, requesting Karma from the Saṃgha, recording the matter of not violating the dispute to be settled).

息。此滅于覓諍也)三不癡毗尼(此人顛狂時犯戒非。是故心癡犯差互實不有犯。從僧乞羯磨以息覓諍)四自言治毗尼(他人評犯不定。要取犯者自說所犯輕重相分。準法治罪滅于犯諍也)五罪處所毗尼(亦名覓罪相。此人評罪前言不覆。后語眾僧為作羯磨治罰其人。微出於所犯□本以滅覓諍也)六多人語毗尼(亦名多覓罪相。此人共諍佛法道理。言義寬深非淺識能了。廣集知法大德。驗究經律捉如法。籌多者以為正義。滅于言諍)七如草覆地毗尼(此一住處眾僧共諍互相犯觸不可整理。爾時匡眾之又應作單白羯磨。掩息斗諍。各乞歡喜和合布薩。以滅犯諍也)此七滅之中。前一體別用通。餘六體通用別。別中初二滅于無罪之諍。憶念無根不癡有根也。中二滅有罪之諍。自言首過罪處評犯也。后二滅無罪有罪之諍。護法莫覆護也。又四諍之中各有難有易。易者但用現前毗尼滅之。難者兼用余毗尼也。言諍以二滅之。現前毗尼多人語。其一諍小乘淺理易解故。但用前毗尼滅之。二諍大乘深理難解故。須多人語毗尼滅之。覓諍以三滅之。憶念不癡罪處所。一者能覓之人有過。所覓之人無罪。故須憶念毗尼也。二者能覓所覓二俱有罪。故須不癡毗尼也。三者能覓之人無過。所覓之人有罪。故須罪處所毗尼也。犯諍以二滅。之

【現代漢語翻譯】 現代漢語譯本：息諍毗尼（通過平息爭端來解決問題）。三、不癡毗尼（當事人精神錯亂時所犯的戒律不算犯戒。因此，心智不清時所犯的錯誤，實際上並沒有犯戒。通過向僧團請求羯磨（羯磨指僧團的議事程式），來平息爭端）。四、自言治毗尼（他人評判的罪行不確定。需要讓犯戒者自己說出所犯的罪行輕重，然後根據佛法來判罪，以此來平息犯戒的爭端）。五、罪處所毗尼（也稱為覓罪相。此人評判罪行時，之前的話不掩蓋，之後告訴眾僧，為他做羯磨來懲罰此人，稍微超出所犯的本意，以此來平息爭端）。六、多人語毗尼（也稱為多覓罪相。此人共同爭論佛法的道理。言語意義寬廣深奧，不是淺薄的知識能夠理解的。廣泛召集了解佛法的大德，驗證研究經律，抓住如法的要點，採納多數人的意見作為正確的解釋，以此來平息言語上的爭端）。七、如草覆地毗尼（此一處住所的眾僧共同爭論，互相冒犯觸怒，無法整理。這時匡正大眾的人應該做單白羯磨，掩蓋平息爭鬥爭端，各自請求歡喜和合，舉行布薩（布薩指每半月舉行的誦戒儀式），以此來平息犯戒的爭端）。這七滅之中，第一個體別用通，其餘六個體通用別。在別中，前兩個平息沒有罪的爭端，憶念無根，不癡有根。中間兩個平息有罪的爭端，自言首過，罪處評判。后兩個平息沒有罪和有罪的爭端，護法莫要掩蓋，要互相保護。另外，四種爭端之中，各有難有易。容易的只用現前毗尼來平息。難的兼用其餘毗尼。言語爭端用兩種方法平息：現前毗尼和多人語。第一種爭端小乘淺顯的道理容易理解，所以只用前面的毗尼來平息。第二種爭端大乘深奧的道理難以理解，所以需要用多人語毗尼來平息。覓諍用三種方法平息：憶念、不癡、罪處所。第一種情況是能覓之人有過錯，所覓之人沒有罪，所以需要憶念毗尼。第二種情況是能覓和所覓的雙方都有罪，所以需要不癡毗尼。第三種情況是能覓之人沒有過錯，所覓之人有罪，所以需要罪處所毗尼。犯諍用兩種方法平息。

【English Translation】 English version: Xi Zheng Vinaya (Settling disputes through pacification). Three, Bu Chi Vinaya (Vinaya for non-insanity) (Offenses committed when a person is mentally deranged do not count as violations. Therefore, mistakes made when the mind is unclear are not actually offenses. Requesting karma (referring to the procedures of the Sangha assembly) from the Sangha to quell disputes). Four, Zi Yan Zhi Vinaya (Vinaya of self-confession and punishment) (The offenses judged by others are uncertain. It is necessary for the offender to confess the severity of their offense, and then judge the crime according to the Dharma, in order to quell disputes over offenses). Five, Zui Chu Suo Vinaya (Vinaya of the place of offense) (Also known as Mi Zui Xiang. When this person judges offenses, they do not conceal their previous words, and then tell the Sangha to perform karma to punish this person, slightly exceeding the original intention of the offense, in order to quell disputes). Six, Duo Ren Yu Vinaya (Vinaya of many people speaking) (Also known as Duo Mi Zui Xiang. This person jointly argues about the principles of the Buddha's teachings. The meaning of the words is broad and profound, and cannot be understood by shallow knowledge. Widely gather virtuous people who understand the Dharma, verify and study the scriptures and precepts, grasp the essentials of the Dharma, and adopt the opinions of the majority as the correct interpretation, in order to quell disputes over words). Seven, Ru Cao Fu Di Vinaya (Vinaya of covering the ground with grass) (The Sangha in this residence argue together, offending and angering each other, and cannot be organized. At this time, those who correct the public should perform a single white karma, cover up and quell the fighting disputes, and each request joy and harmony to hold Posadha (referring to the recitation ceremony held every half month), in order to quell disputes over offenses). Among these seven suppressions, the first one is specific in substance and universal in application, and the remaining six are universal in substance and specific in application. Among the specific ones, the first two quell disputes without offenses, remembering the rootless, and non-insanity has roots. The middle two quell disputes with offenses, self-confession of faults, and judgment of the place of offense. The last two quell disputes without offenses and with offenses, protecting the Dharma should not be concealed, but should protect each other. In addition, among the four types of disputes, each has its difficulties and ease. The easy ones are only quelled by the present Vinaya. The difficult ones are also quelled by other Vinayas. Verbal disputes are quelled by two methods: the present Vinaya and the speech of many people. The first type of dispute, the shallow principles of the Hinayana are easy to understand, so it is only quelled by the previous Vinaya. The second type of dispute, the profound principles of the Mahayana are difficult to understand, so it needs to be quelled by the Duo Ren Yu Vinaya. Seeking disputes is quelled by three methods: remembrance, non-insanity, and the place of offense. The first situation is that the person who seeks has faults, and the person who is sought has no offense, so remembrance Vinaya is needed. The second situation is that both the seeker and the sought have offenses, so Bu Chi Vinaya is needed. The third situation is that the person who seeks has no faults, and the person who is sought has offenses, so Zui Chu Suo Vinaya is needed. Offense disputes are quelled by two methods.

者。自言治草覆地。其一犯於行。故須自言治。其一犯于眾。故須草覆地。事諍以一切滅之。因言諍中起滅諍事。而不忍可返共諍之。即還用若現前若多人語滅之也。若因覓諍中起滅諍事。而不忍可返共諍之。即還用若憶念若憶念若不癡若罪處所滅之也。若因滅犯諍事而起諍者。即還用若自言若草覆滅之也。除此三諍上作事已。若沈諍余羯磨法是非之事者。悉言諍所攝。此七毗尼之法能滅四諍故名為滅也　五種略說戒　一說戒序已餘者應言僧常聞。二說四事已餘者應言僧常聞。三說十三已餘者應言僧常聞。四說二不定已餘者應言僧常聞。五說三十已餘者應言僧常聞　又有五種。乃至說九十已餘者應言僧常聞(又有五種。乃至說四提舍尼已餘者應言僧常聞。合為十五種略說戒也)有八難事聽略說戒　一王難。二賊難。三火難。四水難。五病難。六人難。七非人難。八毒蟲。自恣時亦爾。三種人作布薩。若僧若眾多人若一人　有四種布薩　一三語布薩。二清凈布薩。三說波羅提木叉布薩。四自恣布薩　戒法清凈海八種奇特法　一漸次學戒皆歸佛法(如眾流投海。此嘆受戒也)二住于戒中乃至於死終不犯戒(如海不失潮法。此嘆持戒)三滅本名皆稱沙門釋子(如五河同歸名為一海。此嘆聖因也)四入無餘涅槃界無增無減(如

海無增減。此嘆聖果也)五同一解脫味(如海同一鹹味)六梵行清凈不破戒(如海不宿死屍。此明眾惡永棄)七能生道品聖行功德(如海出珍奇異寶。嘆自德勝)八有四向四果賢聖僧寶(如海容受大身眾生。嘆行人利他之德也)五種與欲　一言與欲。二為我故說欲。三現身相。四口語。五現身相口語　有五種失欲　一受欲者比丘死。二休道。三至外道眾中。四往別部僧中。五至戒場上。與清凈亦如是。與自恣亦如是　三種安居　一前安居(四月十六日是)二后安居(從四月十七日至五月十六日明相未出也)下增三中雲。有三種安居。前安居。中安居。后安居　三種受日　一受七日。二受過七日法(四分律聽請十五日。若遠事不訖聽請一月日。然此十誦律請三十九夜。僧祇律聽請事訖當歸)安居初應作四事　一解界。二結界。三分房臥具。四結安居　安居竟應作五事　一解界。二還結界。三分房臥具。四自恣。五受功德衣　有五種人不得安居衣　一被舉。二不用道。三死。四破安居。五不囑授出僧祇律　二種自恣　一和合自恣。二各三語自恣　有三種人作自恣。若僧若眾多人若一人　迦提月開五事利　一得畜長財過十日不說凈。二得離　三衣宿。三得別眾食。四得展轉食(背前請受后請)五食前食后不囑得入村(先已有

食處中前聽不囑授詣他家)受功德衣開五事亦如是。迦提月者作衣月也。后七月十六日訖八月半聽作余時。

行道懺悔滅惡法第四

破僧有五過失　一自害。二為智者所呵。三有惡名流佈。四臨終生悔恨。五墮惡道　七犯聚者　一波羅夷罪(如斷人頭。不可還活。犯此戒者永斷聖種。一形之中不清凈也)二僧殘罪(如殘病人。障于布薩。行摩那埵罪可得滅)三偷蘭遮罪(此方名粗惡。此罪有四品。一五逆偷蘭遮滅擯。二波羅夷邊方便偷蘭遮。當於八僧中大眾悔罪。三僧殘邊方便偷蘭遮。當於四人僧小眾悔。四獨頭偷蘭遮對三人悔也)四波逸提罪(三十尼薩耆捨墮。已悔餘波逸提。對一人清凈僧三說懺)五提舍尼罪(對一清凈僧一說懺悔也)六突吉羅罪(此方名惡作。今但取身作越威儀事。故心作者對手一說也)七惡說罪(與突吉羅一等但取口說越威儀事。故心作者對手一說)此突吉羅及惡說羅。若失意犯者聽責心悔。但自心念口言克心愧情誓不復作罪即得滅　下坐向上坐懺有五法　一偏露有肩。二脫草履。三札足。四有膝著地。五合掌說所犯事　大德一心念。我比丘某甲。故犯某罪不憶數。今向大德發露懺悔。不敢覆藏。懺悔則安樂。不懺悔不安樂。憶念犯發露。知而不覆藏。大德憶我清凈戒身。具足清

【現代漢語翻譯】 現代漢語譯本：在用餐地點，在用餐時間之前，不要指示或允許（僧人）前往其他人家中接受功德衣。允許在迦提月（Katika，指收穫的月份）製作功德衣。從后七月十六日到八月半，允許在剩餘的時間製作功德衣。

第四部分：通過行道和懺悔來消除罪惡

破壞僧團有五種過失：一、自我傷害；二、被智者呵斥；三、惡名流傳；四、臨終時產生悔恨；五、墮入惡道。 七種犯戒的類別：一、波羅夷罪（Parajika，如斷人頭，不可復生。犯此戒者，永遠斷絕成聖的種子，一生之中不清凈）；二、僧殘罪（Sanghadisesa，如殘疾之人，障礙參加布薩。通過行摩那埵罪可以滅除）；三、偷蘭遮罪（Thullaccaya，此方名為粗惡。此罪有四種：一、五逆偷蘭遮，滅擯；二、波羅夷罪的邊緣方便偷蘭遮，應當在八個僧人組成的僧團中大眾懺悔；三、僧殘罪的邊緣方便偷蘭遮，應當在四人僧的小眾中懺悔；四、獨頭偷蘭遮，對三人懺悔）；四、波逸提罪（Pacittiya，三十尼薩耆波逸提，已懺悔，剩餘的波逸提，對一個清凈的僧人三次說懺）；五、提舍尼罪（Patidesaniya，對一個清凈的僧人一次說懺悔）；六、突吉羅罪（Dukkata，此方名為惡作。現在只取身體所做的違越威儀的事情，所以心中所想的，對另一人合掌說）；七、惡說罪（與突吉羅罪相同，只是取口說違越威儀的事情，所以心中所想的，對另一人合掌說）。這些突吉羅罪和惡說罪，如果是不小心犯的，允許通過責心懺悔。只要心中唸誦，口中說出，克制內心，感到慚愧，發誓不再犯同樣的罪，就可以滅除。 下座向上座懺悔有五種方法：一、袒露右肩；二、脫掉草鞋；三、雙腳併攏；四、雙膝著地；五、合掌說出所犯的事情。 大德，請一心念誦：我比丘某甲，故意犯了某罪，不記得次數。現在向大德發露懺悔，不敢隱瞞。懺悔則安樂，不懺悔不安樂。憶念所犯之事，發露出來，知道而不隱瞞。大德，請記住我清凈的戒身，具足清凈。

【English Translation】 English version: At the dining place, before the mealtime, do not instruct or allow (monks) to go to other people's homes to receive merit-clothing. It is permissible to make merit-clothing during the Katika (the month of harvest). From the sixteenth day of the latter seventh month to the middle of the eighth month, it is permissible to make merit-clothing during the remaining time.

Part Four: Eradicating Evil Through Walking Meditation and Repentance

Breaking the Sangha has five faults: 1. Self-harm; 2. Being scolded by the wise; 3. Spreading a bad reputation; 4. Experiencing regret at the time of death; 5. Falling into evil realms. Seven categories of offenses: 1. Parajika (Parajika, like cutting off a person's head, which cannot be revived. One who commits this offense forever severs the seed of becoming a saint, and is impure throughout their life); 2. Sanghadisesa (Sanghadisesa, like a disabled person, hindering participation in Uposatha. It can be eradicated by performing Manatta); 3. Thullaccaya (Thullaccaya, in this land called 'coarse evil'. This offense has four types: 1. Five rebellious Thullaccaya, expulsion; 2. Thullaccaya on the verge of Parajika, one should repent in a Sangha of eight monks; 3. Thullaccaya on the verge of Sanghadisesa, one should repent in a small Sangha of four monks; 4. Single-headed Thullaccaya, repent to three people); 4. Pacittiya (Pacittiya, thirty Nissaggiya Pacittiya, already repented, the remaining Pacittiya, say repentance three times to one pure monk); 5. Patidesaniya (Patidesaniya, say repentance once to one pure monk); 6. Dukkata (Dukkata, in this land called 'wrongdoing'. Now only taking actions of the body that violate decorum, so what is thought in the mind, say with palms together to another person); 7. Dukkata of wrong speech (the same as Dukkata, only taking speech that violates decorum, so what is thought in the mind, say with palms together to another person). These Dukkata and Dukkata of wrong speech, if committed unintentionally, are allowed to be eradicated through self-reproach repentance. As long as one recites in the mind, speaks out, restrains the heart, feels ashamed, and vows not to commit the same offense again, it can be eradicated. There are five methods for a junior to repent to a senior: 1. Expose the right shoulder; 2. Take off grass sandals; 3. Join the feet together; 4. Kneel on both knees; 5. Say the committed offense with palms together. Venerable, please recite with one mind: I, Bhikkhu (name), intentionally committed a certain offense, not remembering the number of times. Now I reveal and repent to the Venerable, not daring to conceal it. Repentance brings peace, non-repentance brings unease. Remembering the committed offenses, reveal them, knowing them without concealing them. Venerable, please remember my pure body of precepts, complete with purity.

凈布薩(如是三說)上座應語言。自責汝心生厭離(答言爾也)上座懺向下坐有四法　一偏露右肩。二脫革屣。三右膝著地。四合掌說所犯。長老一心念。懺文如上說。下坐應語言。大德應改悔生厭離(答言爾也)有三種人犯　一若僧犯二若眾多人犯。三若一人犯　有三種懺悔。若僧。若眾多人。若一人　為他作懺悔主應具五法　一善知犯。二善知懺悔法。三善知懺悔清凈。四善知作白。五善知作羯磨。具此五德乃受他懺悔能除人罪　四重　一犯淫(若人男女。若鬼神鬼男女。若畜生男女大小便道及口中。他犯已亦重。已犯他亦重。如毛頭入成重罪也)二犯盜(若劫若偷若公官強奪。若燒若理若懷色。若自作若教人作。但使損他五錢物離本處得重罪)三犯殺人(人者從初入胎中。乃至命未斷。若自殺若教人殺。隨他何方便　但合彼死死則犯)四犯妄稱得過人法(實是凡夫詐言得聖。或言我得禪定。我有天眼他心智。從四念處法以上三十七道品四聖果三明六通等。向他說犯重)尼八重(初四重如上說)五犯摩觸罪(要是男若童子有欲意。以去不問親疏。不簡道俗。彼此皆露身相觸。腋以下膝已上已往犯他亦犯。他來爾已亦犯。要有欲心受觸　樂觸著便犯也)六犯八事罪(八者一共有欲心男子捉手。二捉衣。三共入屏處。

【現代漢語翻譯】 現代漢語譯本： 凈布薩（如是三說），上座應回答。自責汝心生厭離（回答：『是』）。上座懺悔時，下座應具足四法：一、偏袒右肩。二、脫去鞋子。三、右膝著地。四、合掌陳述所犯之罪。長老一心念誦。懺悔文如上所述。下座應回答：『大德應改悔，生厭離』（回答：『是』）。

有三種情況的違犯：一、僧團違犯；二、多數人違犯；三、個人違犯。有三種懺悔方式：針對僧團、多數人和個人。

為他人作懺悔的主持者應具備五種條件：一、善於瞭解所犯之罪。二、善於瞭解懺悔之法。三、善於瞭解懺悔的清凈。四、善於瞭解如何作白（宣佈）。五、善於瞭解如何作羯磨（僧團決議）。具備這五種德行，才能接受他人的懺悔，消除他人的罪過。

四重罪：一、犯淫（無論是人男女人，還是鬼神男女，還是畜生男女，在大便道、小便道及口中行淫。他人侵犯自己是重罪，自己侵犯他人也是重罪。如同毛髮進入，即構成重罪）。二、犯盜（無論是搶劫、偷盜、還是通過官方強奪，無論是焚燒、整理、還是懷有貪色之心。無論是自己做，還是教唆他人做。只要使他人損失價值五錢的財物，並使其脫離原處，即構成重罪）。三、犯殺人（人，從最初入胎中，直到生命未斷絕。無論是自己殺，還是教唆他人殺。無論使用何種手段，只要導致對方死亡，即構成犯罪）。四、犯妄稱獲得過人功德之法（實際上是凡夫，卻謊稱自己證得聖果。或者說自己獲得禪定，擁有天眼、他心智。從四念處法以上，三十七道品、四聖果、三明、六通等，向他人宣說，即犯重罪）。

尼八重罪（最初四重罪如上所述）：五、犯摩觸罪（必須是男子，若童子有慾念，無論親疏，不分道俗，彼此都裸露身體互相觸控，腋窩以下、膝蓋以上，已經發生接觸，侵犯他人是犯戒，他人來觸碰自己也是犯戒。必須要有欲心接受觸控，樂於被觸控，即構成犯戒）。六、犯八事罪（八事指：一、有欲心的男子拉手。二、拉衣服。三、一同進入隱蔽之處。） English version: Pure Posadha (recite three times in this manner), the senior monk should respond. Reproach yourself and feel aversion (answer: 'Yes'). When the senior monk confesses, the junior monk should possess four qualities: 1. Expose the right shoulder. 2. Remove the shoes. 3. Kneel on the right knee. 4. Join the palms and state the committed offense. The elder should concentrate the mind. The confession text is as stated above. The junior monk should respond: 'Venerable one, you should repent and feel aversion' (answer: 'Yes').

There are three types of offenses: 1. Offense by the Sangha (monastic community); 2. Offense by many people; 3. Offense by an individual. There are three types of repentance: for the Sangha, for many people, and for an individual.

The one who presides over the confession for others should possess five qualities: 1. Be knowledgeable about the offense committed. 2. Be knowledgeable about the method of repentance. 3. Be knowledgeable about the purity of repentance. 4. Be knowledgeable about how to make an announcement (白, bai). 5. Be knowledgeable about how to perform a Karma (羯磨, monastic procedure). Possessing these five virtues, one can accept the repentance of others and eliminate their sins.

The four major offenses (四重, sì chóng): 1. Committing sexual misconduct (淫, yín) (whether with human males or females, or with male or female ghosts, or with male or female animals, engaging in sexual acts in the urinary tract, anal tract, or mouth. It is a major offense if another violates oneself, and it is also a major offense if one violates another. Like a hair entering, it constitutes a major offense). 2. Committing theft (盜, dào) (whether through robbery, stealing, or forceful seizure by officials, whether through burning, organizing, or harboring lustful thoughts. Whether one does it oneself or instructs others to do it. As long as it causes another to lose property worth five coins and removes it from its original place, it constitutes a major offense). 3. Committing murder (殺人, shā rén) (a person, from the initial entry into the womb until life is not yet severed. Whether one kills oneself or instructs others to kill. Regardless of the means used, as long as it causes the other person's death, it constitutes an offense). 4. Falsely claiming to have attained superior qualities (妄稱得過人法, wàng chēng dé guò rén fǎ) (actually being an ordinary person but falsely claiming to have attained sainthood. Or saying that one has attained Samadhi (禪定, chán dìng), possesses the divine eye (天眼, tiān yǎn), or the knowledge of others' minds (他心智, tā xīn zhì). Speaking to others about having attained the Four Foundations of Mindfulness (四念處, sì niàn chù) and above, the Thirty-Seven Factors of Enlightenment (三十七道品, sān shí qī dào pǐn), the Four Noble Fruits (四聖果, sì shèng guǒ), the Three Clarities (三明, sān míng), the Six Supernatural Powers (六通, liù tōng), etc., constitutes a major offense).

The eight major offenses for nuns (尼八重, ní bā chóng) (the first four major offenses are as stated above): 5. Committing the offense of touching (摩觸, mó chù) (it must be a male, if a boy has lustful thoughts, regardless of kinship, without distinguishing between ordained and lay people, both expose their bodies and touch each other, below the armpits and above the knees, if contact has occurred, violating another is an offense, and another touching oneself is also an offense. There must be a lustful mind accepting the touch, enjoying being touched, which constitutes an offense). 6. Committing the offense of eight matters (八事, bā shì) (the eight matters refer to: 1. A man with lustful intentions holding hands. 2. Pulling on clothes. 3. Entering a secluded place together.)

【English Translation】 Pure Posadha (recite three times in this manner), the senior monk should respond. Reproach yourself and feel aversion (answer: 'Yes'). When the senior monk confesses, the junior monk should possess four qualities: 1. Expose the right shoulder. 2. Remove the shoes. 3. Kneel on the right knee. 4. Join the palms and state the committed offense. The elder should concentrate the mind. The confession text is as stated above. The junior monk should respond: 'Venerable one, you should repent and feel aversion' (answer: 'Yes'). There are three types of offenses: 1. Offense by the Sangha; 2. Offense by many people; 3. Offense by an individual. There are three types of repentance: for the Sangha, for many people, and for an individual. The one who presides over the confession for others should possess five qualities: 1. Be knowledgeable about the offense committed. 2. Be knowledgeable about the method of repentance. 3. Be knowledgeable about the purity of repentance. 4. Be knowledgeable about how to make an announcement. 5. Be knowledgeable about how to perform a Karma. Possessing these five virtues, one can accept the repentance of others and eliminate their sins. The four major offenses: 1. Committing sexual misconduct (whether with human males or females, or with male or female ghosts, or with male or female animals, engaging in sexual acts in the urinary tract, anal tract, or mouth. It is a major offense if another violates oneself, and it is also a major offense if one violates another. Like a hair entering, it constitutes a major offense). 2. Committing theft (whether through robbery, stealing, or forceful seizure by officials, whether through burning, organizing, or harboring lustful thoughts. Whether one does it oneself or instructs others to do it. As long as it causes another to lose property worth five coins and removes it from its original place, it constitutes a major offense). 3. Committing murder (a person, from the initial entry into the womb until life is not yet severed. Whether one kills oneself or instructs others to kill. Regardless of the means used, as long as it causes the other person's death, it constitutes an offense). 4. Falsely claiming to have attained superior qualities (actually being an ordinary person but falsely claiming to have attained sainthood. Or saying that one has attained Samadhi, possesses the divine eye, or the knowledge of others' minds. Speaking to others about having attained the Four Foundations of Mindfulness and above, the Thirty-Seven Factors of Enlightenment, the Four Noble Fruits, the Three Clarities, the Six Supernatural Powers, etc., constitutes a major offense). The eight major offenses for nuns (the first four major offenses are as stated above): 5. Committing the offense of touching (it must be a male, if a boy has lustful thoughts, regardless of kinship, without distinguishing between ordained and lay people, both expose their bodies and touch each other, below the armpits and above the knees, if contact has occurred, violating another is an offense, and another touching oneself is also an offense. There must be a lustful mind accepting the touch, enjoying being touched, which constitutes an offense). 6. Committing the offense of eight matters (the eight matters refer to: 1. A man with lustful intentions holding hands. 2. Pulling on clothes. 3. Entering a secluded place together.)

四共屏處立。五共屏處語。六共行。七共身相倚。八共期。此八事中犯無次弟。隨犯七事不職悔。若滿八事便犯重也)七犯覆藏他重罪(若見大戒尼犯波羅夷。應向一大尼發露。若故隱覆與惡同情過夜至明旦便犯。若畏他殺或致破僧來說不犯)八犯隨舉罪(若有惡比丘。為大僧作三舉羯磨。治罰其人未懺悔。僧未為其解羯磨。此比丘尼遣順供給黨惡成朋信受乖法。尼僧設諫茍執不捨。尼僧為作羯磨。三諫不捨便犯也)六重誡叉摩那尼學六法　一不淫(若已淫不得進大戒。若與深污心男子身相觸缺戒。應更與戒)二不盜(若偷人五錢物已上不得進大戒。若取四錢已下缺戒。應更與戒)三不殺(若方便斷人命不得進大。若故殺畜生蟲蟻蚤虱缺戒。應更與戒)四不妄語(若詐聖誑他不得進大戒。若泛妄語缺戒。應更與戒)五不飲酒(若無重病貪味而飲一渧入唯缺戒。應教懺更與戒)六不非時食(若過中破齋缺戒應教懺悔更與戒)比丘比丘尼護持禁戒寧死莫犯。如其犯者不如本不出家也。自毀壞道法。污辱師僧。穢亂三寶。欺負四恩。不消信施益罪多也。若無心在道茍欲為惡者。乃可舍戒。不可倚傍佛法而違犯也。若欲舍戒。當向大戒比丘𧿟跪合掌言。大德一心念。我比丘某甲。今舍大戒還作白衣。愿大德憶。我是白衣(如是

【現代漢語翻譯】 現代漢語譯本 四人共同在屏障處站立；五人共同在屏障處說話；六人共同行走；七人身體互相依靠；八人共同約定。這八件事中，如果沒有按照次第，隨意犯了其中七件不懺悔，如果滿了八件，就犯了重罪。 七、犯了覆藏他人重罪（如果見到受了大戒的比丘尼犯了波羅夷罪（Parajika，斷頭罪），應該向一位大尼發露。如果故意隱瞞，與作惡者同情，過夜到第二天早上就犯戒。如果害怕他人殺害，或者導致僧團破裂，說了不犯戒）。 八、犯了隨舉罪（如果有個惡比丘，被大僧團做了三次羯磨（Karma，業）來懲罰，還沒有懺悔，僧團也沒有為他解除羯磨。這位比丘尼遣人順從、供給、黨同伐異、結黨營私、信受不合法的行為。尼僧勸諫，卻固執不聽，尼僧為她做羯磨，三次勸諫不聽，就犯戒了）。 六重戒：式叉摩那尼（Siksamana，學戒女）學習六法：一、不淫（如果已經行淫，不得受大戒。如果與有深重染污心的男子身體接觸，就缺戒，應該重新給戒）。二、不盜（如果偷盜他人五錢以上的財物，不得受大戒。如果偷盜四錢以下的財物，就缺戒，應該重新給戒）。三、不殺（如果方便斷人命，不得受大戒。如果故意殺害畜生、蟲蟻、跳蚤、虱子，就缺戒，應該重新給戒）。四、不妄語（如果假裝聖人欺騙他人，不得受大戒。如果泛泛地妄語，就缺戒，應該重新給戒）。五、不飲酒（如果沒有重病，貪圖味道而喝了一滴酒，只是缺戒，應該教她懺悔，重新給戒）。六、不非時食（如果過了中午吃飯，破了齋戒，就缺戒，應該教她懺悔，重新給戒）。 比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）護持禁戒，寧可死也不要犯戒。如果犯戒，還不如本來就不出家。自己毀壞道法，玷污師僧，玷污三寶（佛、法、僧），辜負四恩（父母恩、眾生恩、國王恩、三寶恩），不消化信徒的佈施，增加罪過。如果沒有心在道上，只想作惡，才可以舍戒，不可以依靠佛法而違犯戒律。如果想要舍戒，應當向受了大戒的比丘跪拜合掌說：『大德一心念，我比丘某甲，今舍大戒還作白衣，愿大德憶，我是白衣』（這樣說三次）。

【English Translation】 English version Four people standing together in a place with a screen; five people talking together in a place with a screen; six people walking together; seven people leaning on each other; eight people making an appointment together. Among these eight things, if one does not follow the proper order and randomly commits seven of them without repentance, if all eight are committed, then one commits a serious offense. Seven, committing the offense of concealing another's serious offense (If one sees a Bhikkhuni (female monastic) who has received the full precepts committing a Parajika (defeat), she should confess to a senior Bhikkhuni. If one intentionally conceals it, sympathizes with the wrongdoer, and the night passes until the next morning, one commits an offense. If one fears being killed by others or causing the Sangha (monastic community) to be broken, speaking out does not constitute an offense). Eight, committing the offense of following an accusation (If there is an evil Bhikkhu who has been subjected to three Karmas (actions) by the great Sangha as punishment, and he has not yet repented, and the Sangha has not yet released him from the Karma, this Bhikkhuni sends people to obey, provide for, be partisan, form cliques, and accept unlawful behavior. If the Bhikkhunis advise her but she stubbornly refuses to listen, and the Bhikkhunis perform a Karma on her, and she refuses to listen after three admonitions, then she commits an offense). Six Major Precepts: The Siksamana (probationary nun) learns six Dharmas: One, no sexual misconduct (If one has already engaged in sexual misconduct, one may not receive the full precepts. If one has physical contact with a man with deep defilement, one breaks the precept and should receive the precepts again). Two, no stealing (If one steals property worth more than five coins from others, one may not receive the full precepts. If one steals property worth less than four coins, one breaks the precept and should receive the precepts again). Three, no killing (If one facilitates the taking of a human life, one may not receive the full precepts. If one intentionally kills animals, insects, fleas, or lice, one breaks the precept and should receive the precepts again). Four, no lying (If one falsely claims to be a sage to deceive others, one may not receive the full precepts. If one tells ordinary lies, one breaks the precept and should receive the precepts again). Five, no drinking alcohol (If one is not seriously ill and drinks a drop of alcohol out of greed for its taste, one only breaks the precept and should be taught to repent and receive the precepts again). Six, no eating at the wrong time (If one eats after noon, breaking the fast, one breaks the precept and should be taught to repent and receive the precepts again). Bhikkhus (male monastics) and Bhikkhunis (female monastics) should uphold the precepts, preferring to die rather than break them. If one breaks the precepts, it would have been better not to have left home in the first place. One destroys the Dharma, defiles the teachers and Sangha, defiles the Three Jewels (Buddha, Dharma, Sangha), betrays the Four Kinds of Gratitude (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Three Jewels), does not digest the offerings of the faithful, and increases one's offenses. If one has no intention to follow the path and only wants to do evil, then one may renounce the precepts, but one should not rely on the Buddha's teachings and violate the precepts. If one wants to renounce the precepts, one should kneel and put one's palms together before a Bhikkhu who has received the full precepts and say: 'Venerable One, with one mind, I, Bhikkhu so-and-so, now renounce the major precepts and return to being a layperson. May the Venerable One remember that I am a layperson' (say this three times).

三說)若欲留五戒者當言。還作優婆塞。若欲留十戒者當言。還作沙彌。愿大德憶。我是沙彌也。昔從僧受得戒。今應汝法還僧。僧即證知。若布薩羯磨簡棄于外不得。仍在眾內共法事也。以此而推不容對餘人舍。若尼還對比丘尼舍　五逆　一殺父。二殺母。三殺阿羅漢。四破和合僧。五噁心出佛身血　十惡業　一殺。二盜。三淫。四妄語。五綺語。六兩舌。七惡口。八貪。九瞋。十邪見。前三身業犯。中四口業犯。后三意業犯　十三難　一犯邊罪(此人曾受大戒犯波羅夷。若為僧作滅儐。若自罷道后還願受大戒者亦為難儐。在眾外故曰邊罪也)二污凈行尼(若是尼污凈行比丘。所言凈行者從出家大戒已來不曾犯淫名為凈行人也。若白衣時犯此凈行人名為難)三賊心受戒(此人無師盜剃頭被袈沙。不受戒而共他布薩。若作羯磨。偷竊佛法名為賊心受戒。若是沙彌六法。尼亦得盜聽說戒羯磨。作同事亦犯)四破內外道(此人先是外道來入佛法受大戒已不捨戒。被袈裟還作外道。耶見心重自然失戒。后更欲于佛法中受大戒者不復發戒也)五黃門(有五種黃門。一生黃門。二形殘黃門。三姤黃門。四變黃門。五半月黃門此五種人性多煩惱闕于持戒。煩惱障重不發大戒名為難)六殺父(白衣殺時所生父違恩逆理為難)七殺母(

【現代漢語翻譯】 現代漢語譯本： （三說）如果想要保留五戒，應當說：『我仍然是優婆塞。』如果想要保留十戒，應當說：『我仍然是沙彌。』愿大德記住，我是沙彌。過去從僧團受得戒律，現在應當按照您的教法歸還給僧團。僧團即可證明知曉。如果在布薩羯磨中將此人排除在外是不允許的，仍然應當在僧團內共同參與法事。由此推斷，不能向其他人舍戒。如果比丘尼要舍戒，應當對比丘尼舍戒。

五逆：一、殺父（殺害自己的父親）。二、殺母（殺害自己的母親）。三、殺阿羅漢（殺害已證阿羅漢果位的聖者）。四、破和合僧（破壞僧團的和合）。五、噁心出佛身血（懷著惡意使佛陀身體出血）。

十惡業：一、殺（殺生）。二、盜（偷盜）。三、淫（邪淫）。四、妄語（說謊）。五、綺語（花言巧語）。六、兩舌（挑撥離間）。七、惡口（惡語傷人）。八、貪（貪婪）。九、瞋（嗔恨）。十、邪見（錯誤的見解）。前三項是身業的過犯，中間四項是口業的過犯，后三項是意業的過犯。

十三難：一、犯邊罪（此人曾經受過具足戒，犯了波羅夷罪（Parajika，斷頭罪）。如果為僧團作滅擯，或者自己放棄修行后又想重新受具足戒，也屬於難擯。因為在僧團之外，所以稱為邊罪）。二、污凈行尼（如果比丘尼玷污了清凈修行的比丘。所謂清凈修行者，是指從出家受具足戒以來不曾犯淫戒的人。如果在家居士時期玷污了這位清凈修行人，也屬於難）。三、賊心受戒（此人沒有師父，私自剃頭，披上袈裟，沒有受戒就參與僧團的布薩。如果參與羯磨，偷竊佛法，就稱為賊心受戒。如果是沙彌六法尼，也可能盜聽受戒羯磨，參與僧事也屬於犯戒）。四、破內外道（此人先是外道，後來進入佛法受了具足戒，但不捨棄外道戒，披著袈裟還做外道的事情。邪見心很重，自然會失去戒體。之後如果想在佛法中受具足戒，就不能再發戒了）。五、黃門（有五種黃門：一生黃門、形殘黃門、姤黃門、變黃門、半月黃門。這五種人性情多煩惱，缺乏持戒的能力。煩惱障礙很重，不能發具足戒，所以屬於難）。六、殺父（在白衣身份時殺害了自己的父親，違背了恩義和道理，屬於難）。七、殺母（殺害自己的母親）

【English Translation】 English version: (Said three times) If you wish to retain the five precepts, you should say: 'I remain an Upasaka (lay follower).' If you wish to retain the ten precepts, you should say: 'I remain a Shramanera (novice monk).' May the venerable ones remember, I am a Shramanera. In the past, I received the precepts from the Sangha (monastic community), and now, according to your Dharma (teachings), I should return them to the Sangha.' The Sangha will then acknowledge this. It is not permissible to exclude this person from the Uposatha (observance day) and Karma (monastic procedures); they should still participate in the Dharma activities within the Sangha. From this, it can be inferred that one cannot renounce precepts to anyone else. If a Bhikkhuni (nun) wishes to renounce precepts, she should do so to a Bhikkhuni.

The Five Heinous Offenses (Panca-anantariya-kammani): 1. Matricide (killing one's father). 2. Patricide (killing one's mother). 3. Killing an Arhat (killing a liberated being). 4. Causing schism in the Sangha (disrupting the harmony of the monastic community). 5. Shedding the blood of a Buddha with malicious intent (injuring a Buddha with evil intentions).

The Ten Non-Virtuous Actions (Dasa-akusala-kammapatha): 1. Killing (taking life). 2. Stealing (taking what is not given). 3. Sexual misconduct (sexual activity that is harmful or inappropriate). 4. False speech (lying). 5. Divisive speech (creating discord). 6. Harsh speech (speaking unkindly). 7. Idle chatter (engaging in meaningless talk). 8. Covetousness (greed). 9. Ill will (hatred). 10. Wrong view (holding incorrect beliefs). The first three are offenses of bodily action, the middle four are offenses of speech, and the last three are offenses of mind.

The Thirteen Difficulties (Trayodasa-apatti): 1. Offense of the Boundary (This person has taken the full ordination and committed a Parajika (defeat), an offense that leads to expulsion. If they are subject to the procedure of banishment from the Sangha, or if they have renounced the path and wish to take full ordination again, they are also considered difficult to ordain. Because they are outside the Sangha, it is called an offense of the boundary). 2. Defiling a Nun of Pure Conduct (If a Bhikkhuni defiles a Bhikkhu (monk) of pure conduct. 'Pure conduct' refers to someone who has not engaged in sexual activity since taking full ordination. If a layperson defiles this person of pure conduct, it is also considered a difficulty). 3. Receiving Ordination with a Thief's Mind (This person, without a teacher, secretly shaves their head, puts on robes, and participates in the Sangha's Uposatha without ordination. If they participate in Karma, stealing the Dharma, it is called receiving ordination with a thief's mind. If it is a Shramanera who is a 'six-law nun', they may also secretly listen to the ordination Karma, and participating in Sangha affairs is also an offense). 4. Destroying Internal and External Paths (This person was originally a follower of another religion, then entered Buddhism and took full ordination, but did not abandon their previous vows, wearing robes while still practicing the external path. Their wrong views are strong, and they will naturally lose their precepts. If they later wish to take full ordination in Buddhism, they cannot generate the precepts). 5. Eunuch (There are five types of eunuchs: congenital eunuch, mutilated eunuch, aroused eunuch, changing eunuch, and half-month eunuch. These five types of people have many afflictions and lack the ability to uphold the precepts. Their heavy afflictions prevent them from generating the full precepts, so it is considered a difficulty). 6. Killing one's Father (Killing one's father while a layperson, violating kindness and reason, is a difficulty). 7. Killing one's Mother (killing one's mother).

白衣時殺母違恩處深不得受大戒)八殺阿羅漢(白衣時殺得道人死時顏色不變)九破和合僧(以五邪之法戒亂群情。化誘內凡學人別作布薩羯磨。令如法之眾不得和合　斷其會聖之行　知而故作名為難)十惡心出佛身血(此人慾殺佛。而佛不可殺。但得重逆罪。而合末世或有心燒破佛圖精舍形像舍利。若見瑞相即是出佛身血亦得逆罪)十一人非(若鬼若神若天若魔變作人刑欲受大戒。實是非人名為難)十二畜生(若龍蛇若鹿若狐變作人形。不得受大戒)十三二根(此人亦有男根亦有女根。于僧尼二眾皆妨無置處)此十三難前五煩惱障重。中五業障重。后三報障重。一形之中不可改易。若未受戒不得受。若已受戒不得戒。不應向禮。應滅儐。科判三障。出摩夷中。亦有論文。前四及五逆。此九業障攝。黃門一種煩惱障攝。后三報障攝。文意不同。任情取捨。

懺僧殘隨所犯有四番羯磨　一與覆藏羯磨(隨覆來曰多少行懺悔法。此治覆罪之過。尼有伴無覆藏)二與本日治羯磨(此人行覆藏時重犯。更從僧乞摩那捶亦爾還。從初日為始行也)三與磨那埵羯磨(若無覆藏直與此治法。比丘六夜。尼半月)四與出罪羯磨(比丘二十清凈。僧中出此罪。尼於二部四十人中洗拔得滅也)八事不白失宿　一往餘事不白(行懺中間

【現代漢語翻譯】 現代漢語譯本 白衣時殺母違恩處深不得受大戒)八殺阿羅漢(白衣時殺得道人死時顏色不變)九破和合僧(以五邪之法戒亂群情。化誘內凡學人別作布薩羯磨。令如法之眾不得和合　斷其會聖之行　知而故作名為難)十惡心出佛身血(此人慾殺佛。而佛不可殺。但得重逆罪。而合末世或有心燒破佛圖精舍形像舍利。若見瑞相即是出佛身血亦得逆罪)十一人非(若鬼若神若天若魔變作人刑欲受大戒。實是非人名為難)十二畜生(若龍蛇若鹿若狐變作人形。不得受大戒)十三二根(此人亦有男根亦有女根。于僧尼二眾皆妨無置處)此十三難前五煩惱障重。中五業障重。后三報障重。一形之中不可改易。若未受戒不得受。若已受戒不得戒。不應向禮。應滅儐。科判三障。出摩夷中。亦有論文。前四及五逆。此九業障攝。黃門一種煩惱障攝。后三報障攝。文意不同。任情取捨。

懺僧殘隨所犯有四番羯磨　一與覆藏羯磨(隨覆來曰多少行懺悔法。此治覆罪之過。尼有伴無覆藏)二與本日治羯磨(此人行覆藏時重犯。更從僧乞摩那捶亦爾還。從初日為始行也)三與磨那埵羯磨(若無覆藏直與此治法。比丘六夜。尼半月)四與出罪羯磨(比丘二十清凈。僧中出此罪。尼於二部四十人中洗拔得滅也)八事不白失宿　一往餘事不白(行懺中間

【English Translation】 English version Killing one's mother while being a layman violates profound gratitude and prevents receiving the full precepts.) Eight, killing an Arhat (a perfected being) (killing a person who has attained enlightenment while being a layman, whose complexion does not change at the time of death). Nine, disrupting the harmony of the Sangha (community) (using the five heretical methods to disrupt the minds of the assembly, misleading ordinary learners to create separate uposatha (observance day) karmas, preventing the Dharma-abiding assembly from being harmonious; knowingly doing so is called an impediment). Ten, with malicious intent, drawing blood from the Buddha's body (this person desires to kill the Buddha, but the Buddha cannot be killed, only incurring a grave offense; and in the degenerate age, some may intentionally burn or destroy stupas (reliquary mounds), monasteries, images, or relics of the Buddha. If auspicious signs are seen, it is considered drawing blood from the Buddha's body, also incurring a grave offense). Eleven, non-human beings (if ghosts, spirits, devas (gods), or demons transform into human form desiring to receive the full precepts, they are in reality non-human beings, called an impediment). Twelve, animals (if dragons, snakes, deer, or foxes transform into human form, they cannot receive the full precepts). Thirteen, hermaphrodites (this person has both male and female organs, causing obstruction to both the Sangha of monks and nuns, with no proper place for them). These thirteen difficulties are such that the first five are heavy with the obstruction of afflictions, the middle five are heavy with the obstruction of karma, and the last three are heavy with the obstruction of retribution. They cannot be changed in one lifetime. If one has not received the precepts, one cannot receive them. If one has already received the precepts, one cannot keep them. One should not pay respects to them. One should eliminate the attendants. These three obstructions are classified. In the Moyi, there are also treatises. The first four and the five rebellious acts are included in these nine karmic obstructions. Eunuchs are included in the obstruction of afflictions. The last three are included in the obstruction of retribution. The meaning of the texts differs; choose according to your preference.

For a monk who has committed a Sanghavasesa offense, there are four types of karma depending on the offense: One, giving the concealing karma (depending on the number of days of concealment, performing repentance practices; this cures the fault of concealing the offense; nuns have companions and do not conceal). Two, giving the karma of treatment from the present day (this person commits a repeated offense while concealing; they must again request manatva (probation) from the Sangha, and it also returns to the beginning day to start practicing). Three, giving the manatva karma (if there is no concealment, this direct treatment method is given; for monks, it is six nights; for nuns, half a month). Four, giving the karma of absolution (twenty pure monks absolve this offense in the Sangha; nuns are cleansed and released from this offense in the two assemblies of forty people). Eight matters of not reporting result in losing a night's lodging: One, going to other matters without reporting (during the course of repentance).

若有因緣復往余寺　應白彼寺僧。若不白失一夜)二出界不白(若有因緣復須出寺外者應白。寺外道上除行僧若不白失宿)三客比丘來不白(若有容僧來者即應白。不白失一宿)四寺內。除行者不白(僧伽藍大院內有客比丘急走過者不得白不犯。若安徐行應逐取向白。不白失宿)五病不遣使白(若自有病應倩一比丘白。僧知病不得自白。眾不者失宿)六二三人同室宿(比丘應獨在小房。尼得有于伴也)七在無比丘處住(僧伽藍中應有大戒在在寺宿。若獨在無比丘處經夜失一宿。若行摩那埵應常在四人僧中宿。若此處僧數不滿失一宿也)八若時集非時集不作白(時集者布薩時。非時集者余作羯磨時。此眾聚應白。若不白失宿。若行摩那埵應白。若不白失宿也)二奪三十五事　初二奪五事　一不得授人大戒。二不得受人依止。三不得畜沙彌。四不得受僧差教誡比丘尼。五設差不應往　第二奪五事　一不得作說戒人。二不得僧中問答毗尼。三不得僧中作羯摩。四僧評斷事不得在數。五不得為僧作使命人　第三奪五事　一不應早入聚落。二不應逼暮還。三應親近比丘。不應親近外道。四應順從善比丘教。五不應作異語　第四奪五事　一不應更犯此罪。余亦不應作。二若犯相似若從此生。三若復犯重於此。四不應嫌羯磨。五不應

【現代漢語翻譯】 現代漢語譯本 若有因緣再次前往其他寺廟，應當告知該寺廟的僧人。（若不告知，則失去一夜的住宿資格） 二、出界不告知（若有因緣需要離開寺廟範圍，應當告知。寺廟外道路上的行腳僧除外，若不告知，則失去一夜的住宿資格） 三、有其他比丘來訪不告知（若有容納僧人來訪的情況，就應當告知。不告知，則失去一夜的住宿資格） 四、寺內，除了行者不告知（在僧伽藍（Sangharama）大院內，有其他比丘快速經過，則不必告知，不犯戒。若緩慢行走，應當追上前去告知。不告知，則失去一夜的住宿資格） 五、生病不派人告知（若自己生病，應當請一位比丘代為告知。僧人知道生病的情況，不得自己告知。大眾不應允許，否則失去一夜的住宿資格） 六、兩三個人同住一室（比丘應當獨自住在小房間。比丘尼可以有同伴） 七、住在沒有比丘的地方（僧伽藍（Sangharama）中應當有具足戒的比丘在寺廟住宿。若獨自住在沒有比丘的地方過夜，則失去一夜的住宿資格。若正在行摩那埵（Manatta），應當經常在四人僧團中住宿。若此處的僧人數量不足，則失去一夜的住宿資格） 八、若在規定的時間集會或不在規定的時間集會，不作告知（規定的時間集會是指布薩（Posadha）時。不在規定的時間集會是指進行其他羯磨（Karma）時。這種大眾集會應當告知。若不告知，則失去一夜的住宿資格。若正在行摩那埵（Manatta），應當告知。若不告知，則失去一夜的住宿資格） 二、剝奪三十五事 最初剝奪五事： 一、不得授予他人大戒（Upasampada）。 二、不得接受他人依止（Nissaya）。 三、不得畜養沙彌（Sramanera）。 四、不得接受僧團委派教誡比丘尼（Bhikkhuni）。 五、即使被委派也不應當前往。 第二剝奪五事： 一、不得作為說戒人。 二、不得在僧團中問答毗尼（Vinaya）。 三、不得在僧團中作羯磨（Karma）。 四、僧團評判事情時不得算在人數之內。 五、不得為僧團作使者。 第三剝奪五事： 一、不應當過早進入村落。 二、不應當逼近傍晚才返回。 三、應當親近比丘（Bhikkhu），不應當親近外道。 四、應當順從善良比丘的教導。 五、不應當說不同的語言。 第四剝奪五事： 一、不應當再犯此罪，其他的罪也不應當做。 二、若犯相似的罪，或從此罪衍生的罪。 三、若再犯比此罪更重的罪。 四、不應當嫌棄羯磨（Karma）。 五、不應當...

【English Translation】 English version If, due to circumstances, one goes to another temple, one should inform the monks of that temple. (If one does not inform, one loses the right to stay overnight) Two, leaving the boundary without informing (If, due to circumstances, one needs to leave the temple boundary, one should inform. Except for traveling monks on the road outside the temple. If one does not inform, one loses the right to stay overnight) Three, a visiting Bhikkhu (monk) arrives without informing (If there is a case of accommodating a visiting monk, one should inform. If one does not inform, one loses the right to stay overnight) Four, within the temple, except for those who are walking quickly, without informing (Within the Sangharama (monastery) compound, if another Bhikkhu passes by quickly, one does not need to inform, and it is not an offense. If walking slowly, one should catch up and inform. If one does not inform, one loses the right to stay overnight) Five, being sick and not sending someone to inform (If one is sick, one should ask a Bhikkhu to inform on one's behalf. If the Sangha (community) knows of the sickness, one should not inform oneself. The community should not allow this, otherwise one loses the right to stay overnight) Six, two or three people staying in the same room (A Bhikkhu should stay alone in a small room. A Bhikkhuni (nun) may have a companion) Seven, staying in a place without a Bhikkhu (In a Sangharama (monastery), there should be a Bhikkhu with full ordination staying in the temple. If one stays alone in a place without a Bhikkhu overnight, one loses the right to stay overnight. If one is undergoing Manatta, one should always stay in a Sangha (community) of four. If the number of monks here is insufficient, one loses the right to stay overnight) Eight, if gathering at the appointed time or not at the appointed time, without informing (Gathering at the appointed time refers to the time of Posadha (observance day). Gathering not at the appointed time refers to the time of performing other Karma (rites). This gathering of the community should be informed. If one does not inform, one loses the right to stay overnight. If one is undergoing Manatta, one should inform. If one does not inform, one loses the right to stay overnight) Two, deprivation of thirty-five things Initially, deprivation of five things: One, not allowed to grant Upasampada (higher ordination) to others. Two, not allowed to accept Nissaya (dependence) from others. Three, not allowed to keep a Sramanera (novice monk). Four, not allowed to accept the Sangha's (community) assignment to instruct Bhikkhunis (nuns). Five, even if assigned, one should not go. Second, deprivation of five things: One, not allowed to be the one who recites the precepts. Two, not allowed to ask and answer questions about Vinaya (monastic discipline) in the Sangha (community). Three, not allowed to perform Karma (rites) in the Sangha (community). Four, when the Sangha (community) judges matters, one's presence is not counted. Five, not allowed to be a messenger for the Sangha (community). Third, deprivation of five things: One, one should not enter villages too early. Two, one should not return too late in the evening. Three, one should be close to Bhikkhus (monks), and should not be close to outsiders. Four, one should follow the teachings of good Bhikkhus (monks). Five, one should not speak different languages. Fourth, deprivation of five things: One, one should not commit this offense again, and other offenses should not be committed either. Two, if one commits a similar offense, or an offense derived from this one. Three, if one commits an offense heavier than this one. Four, one should not dislike Karma (rites). Five, one should not...

嫌作羯磨人　第五奪五事　一不得受善比丘敷坐具。二不得受洗足。三不得受洗足物。四不得受拭草履巾。五不得受他揩摩身　第六奪五事　一不得受善比丘禮拜。二合掌。三問訊。四迎逆五不得受善比丘持衣缽　第七奪五事　一不得舉善比丘罪。二不得與他作憶作白言。三不得證他事。四不得遮他布薩自恣。五不得共善比丘斗諍　此三十五事中。初十奪其師德。次十奪其隨意所行。次十事奪其供事。后五不聽於知他事應順行此法。若違犯一事罪則不滅。不得與出罪羯磨　十種自性偷蘭遮罪　一食人肉。二畜人皮。三剃陰上毛腋下毛。四用藥灌大便道。五畜人發欽婆羅。六裸形行。七畜石缽。八瞋恚破衣。九瞋恚破房。十瞋恚破寺塔。皆犯偷蘭遮。輕者對一人懺悔。法如波逸提也。罪重於突吉羅故為第五聚也。其中亦有重者。若生啖人肉及噁心破僧房破佛塔等。此則二三人前三說懺耳。若初篇第二篇偷蘭者僧作羯磨懺也。此義出摩夷中。僧祇律云。瞋心破六種犯偷蘭遮。破缽三衣破塔破僧房破界。有三種人犯尼薩耆　若僧若眾多人若一人　應在三種人前捨墮。若僧若眾多人若一人　有四種妄語　一波羅夷妄語。二僧殘妄語。三波逸提妄語。四阿毗波羅妄語　五種慳　一財物慳。二法慳。三家慳。四住處慳。五稱讚慳　

【現代漢語翻譯】 現代漢語譯本 嫌作羯磨人（不受具足戒的人）第五，剝奪五件事：一，不得接受善比丘（品德高尚的比丘）鋪設的坐具；二，不得接受洗腳；三，不得接受洗腳的物品；四，不得接受擦拭草鞋的巾；五，不得接受他人按摩身體。 第六，剝奪五件事：一，不得接受善比丘的禮拜；二，不得接受合掌；三，不得接受問訊；四，不得接受迎接；五，不得接受善比丘持衣缽。 第七，剝奪五件事：一，不得舉發善比丘的罪過；二，不得與他人一起作憶念或作白（宣告）；三，不得證明他人的事情；四，不得阻止他人舉行布薩（每半月誦戒）或自恣（僧眾互相指出過失）；五，不得與善比丘爭鬥。 這三十五件事中，前十件剝奪其師長的功德，中間十件剝奪其隨意的行為，後面十件事剝奪其供養，最後五件不允許他知道他人之事，應當順從奉行此法。如果違犯其中一件，罪過則不消滅，不得為他作出罪羯磨（懺悔儀式）。 十種自性偷蘭遮罪（一種較重的罪）：一，吃人肉；二，畜養人皮；三，剃除陰部或腋下的毛髮；四，用藥物灌入大便道；五，畜養人發欽婆羅（一種裝飾品）；六，裸形行走；七，畜養石缽；八，嗔怒地毀壞衣服；九，嗔怒地毀壞房屋；十，嗔怒地毀壞寺塔。都犯偷蘭遮罪。輕微的對一人懺悔，方法如波逸提（一種較輕的罪）。罪過比突吉羅（最輕的罪）重，所以屬於第五聚（五種罪名之一）。其中也有較重的，如果生吃人肉以及惡意破壞僧房、佛塔等，則需要在二三人面前三次陳說懺悔。如果是初篇、第二篇的偷蘭遮罪，則需要僧眾作羯磨懺悔。此義出自《摩夷》中。《僧祇律》說，嗔心破壞六種事物犯偷蘭遮罪：破缽、三衣、破塔、破僧房、破界（結界）。 有三種人犯尼薩耆（捨墮罪）：若是僧眾、若是眾多人、若是一人，應當在這三種人前捨墮（捨棄非法所得）。若是僧眾、若是眾多人、若是一人。 有四種妄語：一，波羅夷（斷頭罪）妄語；二，僧殘（僅次於斷頭罪）妄語；三，波逸提妄語；四，阿毗波羅妄語。 五種慳吝：一，財物慳；二，法慳；三，家慳；四，住處慳；五，稱讚慳。

【English Translation】 English version The fifth of those who are unworthy to perform Karma (unordained person) deprives five things: 1. He may not receive a sitting cloth spread by a virtuous Bhikkhu (monk). 2. He may not receive foot washing. 3. He may not receive items for washing feet. 4. He may not receive a towel for wiping sandals. 5. He may not receive body massage from others. The sixth deprives five things: 1. He may not receive salutations from virtuous Bhikkhus. 2. He may not receive joined palms. 3. He may not receive greetings. 4. He may not receive welcomes. 5. He may not receive virtuous Bhikkhus holding robes and bowls. The seventh deprives five things: 1. He may not accuse virtuous Bhikkhus of offenses. 2. He may not perform '憶' (recitation) or '白' (announcement) with others. 3. He may not testify to others' affairs. 4. He may not prevent others from holding Uposatha (bi-monthly recitation of precepts) or Pravarana (invitation for criticism). 5. He may not quarrel with virtuous Bhikkhus. Among these thirty-five things, the first ten deprive the virtues of his teacher, the middle ten deprive his freedom of action, the next ten deprive his offerings, and the last five do not allow him to know the affairs of others, and he should follow this Dharma obediently. If he violates one of them, the offense will not be extinguished, and he may not be given an expiation Karma (ceremony of repentance). Ten kinds of inherent Sthullatyaya offenses (a serious offense): 1. Eating human flesh. 2. Keeping human skin. 3. Shaving pubic or armpit hair. 4. Using medicine to irrigate the anus. 5. Keeping human hair '欽婆羅' (a kind of ornament). 6. Walking naked. 7. Keeping a stone bowl. 8. Angrily destroying clothes. 9. Angrily destroying houses. 10. Angrily destroying temples and pagodas. All commit Sthullatyaya. For minor offenses, confess to one person, the method is like that for Patayantika (a lighter offense). The offense is heavier than Dukkata (the lightest offense), so it belongs to the fifth group (of five categories of offenses). Among them, there are also heavier ones. If one eats human flesh raw or maliciously destroys Sangha residences or Buddha pagodas, then one must confess three times in front of two or three people. If it is the Sthullatyaya of the first or second chapter, then the Sangha performs Karma for repentance. This meaning comes from '摩夷'. The '僧祇律' says that destroying six things with anger commits Sthullatyaya: destroying bowls, three robes, destroying pagodas, destroying Sangha residences, and destroying boundaries (of a monastic area). There are three kinds of people who commit Nissaggiya (an offense requiring forfeiture): whether it is the Sangha, whether it is many people, or whether it is one person, one should forfeit the ill-gotten gains in front of these three kinds of people. Whether it is the Sangha, whether it is many people, or whether it is one person. There are four kinds of false speech: 1. Parajika (defeat - expulsion) false speech. 2. Sanghavasesa (formal meeting - suspension) false speech. 3. Patayantika false speech. 4. Abhipala false speech. Five kinds of stinginess: 1. Stinginess with wealth. 2. Stinginess with Dharma. 3. Stinginess with family. 4. Stinginess with dwelling places. 5. Stinginess with praise.

五蓋覆心　一慳貪。二瞋恚。三睡眠。四調悔。五疑(貪瞋二蓋能覆戒品。睡調二蓋覆定品。疑之一蓋能覆惠品也)十使煩惱　一身見。二邊見。三邪見。四見取。五戒取。六疑。七貪。八瞋恚。九慢。十無明。此十煩惱驅馳行心流轉不住會。觀四諦空無我理滅初五見得無相行。次斷疑使得須陀洹。余之四使欲界煩惱判為九品。斷六品盡得斯陀貪。斷下三品盡得阿那含。經云。斷三結得須陀洹者。一我見。二戒取。三疑。此三重。又總五下分結。一調戲。二憍慢。三無明。四色染。五無色染也。此是上二界煩惱。阿那含人斷之。都盡得阿羅漢果　三塗四趣　一地獄。二畜生。三餓鬼(是為三塗純惡業感)四阿修羅(雜惡業所感也)六道眾生　一地獄道。二畜生道。三餓鬼。四阿修羅道。五人道。六天道　三界皆苦　一欲界(從地獄以上訖六天)二色界(從初禪梵天訖。四禪十八天也)三無色界(四空天訖非非想)。

行道修善法第五

菩薩常作六念　一念佛(十力無所畏愿禮事供養)二念法(寂滅滅諸相愿讀誦思義)三念僧(良田無所著愿親近敬奉)四念戒(防非禁戒惡愿護持不犯)五念施(能捨除慳吝愿雜看濟他)六念天(凈非世法。無上佛果。安穩住處。第一義天。我今愿求。必得上果)出律增三中

也　沙門六念　一念知月日(知今月大小。念若於日過無常迅速布薩時到)二念知夏數(我是某年某月某日。某時受大戒。今已若干夏老去無業。若入眾知上下坐也)三念回請(我若先受前請。今欲更受后請。當回前請食施比丘某甲。彼某甲於我不計。我得自恣食。彼某甲於我不計者。彼前請施主也)四念受持三衣有長財當說凈。五念不別眾食(四人已上皆受別眾。當食時界內有比丘)六念有病當急治。無病依眾行道　病人有五法　一不食不應食者。二喜服藥。三如實語瞻病者。四應行便行。應住便住。五身有苦痛能忍。身少有能作便作　又第五句能凈坐思惟　第一念悔先罪病。是苦報由惡所招念。復不懺定墮惡道。前身積罪余報未盡。今生以來自少及長。為惡曰多作善時少。五篇諸戒一一思量。各曾違犯。今當懺悔。若發此心神生凈處。第二當觀無常身。如壞器假合所成。速朽易壞不可久保。命尚不存財何足惜。于諸衣物莫以經懷。應舍不須囑授。死後任僧不煩留吝也。第三當唸佛三昧善調氣息定心守境。正向西方觀清凈佛土如在目前。唸唸之中如注流水。直到彼岸也　又病人應以三法自量宜　一者重病。若得隨意飲食。隨病監藥隨意好。看病人於此三事若得若不得。此病會死不能使。病得差無常報盡不可救也。爾

【現代漢語翻譯】 現代漢語譯本 還有沙門六念：一、念知月日（知道現在是哪個月，是大月還是小月。念及如果日子過去，無常迅速，布薩的時間就到了）。二、念知夏數（我是某年某月某日某時受的大戒，至今已經多少個夏天了，年老而沒有作為。如果進入僧團，要知道上座和下座的規矩）。三、念回請（如果我先接受了之前的邀請，現在又想接受之後的邀請，應當把之前的邀請轉給某甲比丘，某甲不計較我，我就可以隨意食用。某甲不計較我，指的是之前邀請我的施主）。四、念受持三衣，有多餘的財物應當說凈。五、念不別眾食（四人以上都接受別眾食。當吃飯時，界內有比丘）。六、念有病應當趕緊治療，沒有病就依眾修行。 病人有五種方法：一、不吃不應該吃的東西。二、喜歡服藥。三、如實地告訴照顧自己的人病情。四、應該行動就行動，應該停留就停留。五、身體有痛苦能夠忍受，身體稍微能動就去做事。 還有，第五句能夠清凈地坐著思惟。第一，念悔先罪病，這是苦報，由惡業所招致，念及如果不懺悔，必定墮入惡道。前世積累的罪業，剩餘的報應還沒有結束。今生以來，從小到大，作惡的時候多，行善的時候少。五篇諸戒，一一思量，都曾經違犯過，現在應當懺悔。如果發出這樣的心，神識就能生到清凈的地方。第二，應當觀察無常之身，如同損壞的器物，假合而成，迅速朽壞，不可長久保持。性命尚且不能儲存，錢財又有什麼值得吝惜的呢？對於各種衣物，不要放在心上，應該捨棄不需要的，囑咐交代清楚。死後任由僧團處理，不要煩惱吝惜。 第三，應當唸佛三昧，善於調理氣息，安定心神，守住境界，正對著西方，觀想清凈的佛土如同就在眼前。唸唸之中，如同流水不斷，直到彼岸。還有，病人應當用三種方法來衡量自己是否適宜：一、重病。二、如果能夠隨意飲食。三、隨意用藥，好好地看護病人。對於這三件事，如果能夠得到或者得不到，這個病就會死，不能好轉。病能夠好轉，是因為無常的報應結束了，不可救藥了。

【English Translation】 English version Also, the six recollections of a Shramana: 1. Recollection of knowing the month and day (knowing which month it is, whether it is a large or small month. Recalling that if the days pass, impermanence is swift, and the time for Posadha arrives). 2. Recollection of knowing the number of summers (I received the great precepts on such and such year, month, day, and time, and so many summers have passed since then, growing old without accomplishment. If entering the Sangha, one should know the rules of senior and junior seats). 3. Recollection of returning an invitation (If I accepted a previous invitation, and now wish to accept a later invitation, I should return the previous invitation to Bhikshu so-and-so, who does not mind me, so I can eat freely. So-and-so not minding me refers to the donor who invited me previously). 4. Recollection of upholding the three robes, and if there is surplus wealth, it should be declared pure. 5. Recollection of not eating separately from the Sangha (Four or more people all accept separate meals. When eating, there are Bhikshus within the boundary). 6. Recollection that if there is illness, it should be treated urgently; if there is no illness, one should practice the Way according to the Sangha. A sick person has five methods: 1. Not eating what should not be eaten. 2. Liking to take medicine. 3. Truthfully telling the person caring for them about their condition. 4. Acting when one should act, and staying when one should stay. 5. Being able to endure physical pain, and doing what one can when the body is slightly able to move. Also, the fifth sentence enables one to sit in purity and contemplate. First, recollect and repent of past sins and illnesses, which are the retribution of suffering, caused by evil deeds. Recalling that if one does not repent, one will surely fall into evil paths. The accumulated sins of previous lives, the remaining retribution has not ended. Since this life, from small to large, one has done more evil than good. The five categories of precepts, one by one, are contemplated, and all have been violated. Now one should repent. If one generates such a mind, the spirit will be born in a pure place. Second, one should contemplate the impermanent body, like a broken vessel, falsely assembled, quickly decaying, and not lasting long. Life cannot be preserved, so what is there to be stingy about with wealth? For all kinds of clothing, do not keep them in mind, but should abandon what is not needed, and clearly instruct. After death, let the Sangha handle it, and do not worry about being stingy. Third, one should recollect Buddha Samadhi (三昧), be good at regulating breath, stabilize the mind, guard the realm, face directly west, and visualize the pure Buddha Land as if it were right in front of one's eyes. In every thought, like a continuous stream of water, until the other shore. Also, a sick person should measure themselves with three methods to see if they are suitable: 1. Serious illness. 2. If one can eat and drink as one pleases. 3. Use medicine as one pleases, and take good care of the sick person. For these three things, if one can get them or not, this illness will die and cannot get better. The illness can get better because the retribution of impermanence has ended, and it is incurable.

時病人應作死計。莫食非法及破齋也。二者輕病。若得隨意飲食。隨病湯藥隨意。看病人若不得病亦不死。但小將息病自得差。爾時病人不得因病便欲飲啖破齋服酒也。三者中病若得隨意飲食。病則得差。若不得病必死。爾時病人應自思量。隨病所宜而啖之也。若不能自節限者。看病人應裁割也。針灸服藥裁量亦如是。求看病人供給進否亦如是。然病人多惱瞋應自調伏也。他好心看我已自難消。何況復加惡言觸惱于彼。彼看我無利。或能心退不復看我。我便死也。是故應慚愧於他將護其意勸贊之　看病人有五得　一者知病人可食不可食。可食能與。二者不壞賤病人小便唾吐。三者有慈心不為衣食。四者能經理湯藥。乃至差若至死。五者能為病人說法。合病者歡喜己身。于善法增長　佛言。汝強健時不看他病。汝今得患。誰當看汝。告諸比丘。出家不看病。為無利益。若能供養病人勝供養佛。見苦無常慈悲心重。即是第一修道獲無量功德　嚼□楊枝有五事利益　一口氣不臭。二別味。三熱陰消。四引食。五眼明　掃地有五法德大功德　一不逆風順風。二不應背尊長。三滅跡。四除糞五還復箕帚置本處　經行有五種利益　一堪遠行。二能思惟。三少病。四消食。五德定分住　散亂心眼有五種過失　一見惡夢。二諸天不祐護

【現代漢語翻譯】 現代漢語譯本 這時，病人應當作將要死亡的打算。不要吃不合法的食物以及破齋。如果只是輕微的疾病，能夠隨意飲食，並根據病情服用湯藥，那麼看護病人的人如果照顧得當，病人就不會死亡，只需稍加調養，疾病自然會痊癒。此時，病人不得因為生病就想飲酒吃肉，破除齋戒。如果是中等程度的疾病，如果能夠隨意飲食，疾病就能痊癒；如果不能，就一定會死亡。這時，病人應該自己考慮，根據病情適宜的食物來食用。如果不能自我節制，看護病人的人應該加以限制。鍼灸和服藥的劑量也應如此衡量。請求看護病人提供食物與否也應如此。然而，病人常常容易惱怒和生氣，應該自我調伏。他人好心看護我，已經很難得了，更何況再用惡語觸怒他們。他們看護我沒有好處，或許會心生退意，不再看護我，那我就會死亡。因此，應該對他們感到慚愧，照顧他們的心意，勸慰讚揚他們。 看護病人的人有五種功德：一是知道病人可以吃什麼，不可以吃什麼，可以吃的就給予。二是不厭惡病人的大小便、唾液和嘔吐物。三是有慈悲心，不爲了衣食而看護病人。四是能夠管理湯藥，直到病人痊癒或去世。五是能夠為病人說法，使病人歡喜，自身在善法上增長。 佛說：『你強壯的時候不看護他人的疾病，你現在生病了，誰來照看你呢？』告訴各位比丘，出家人不看護病人，是沒有利益的。如果能夠供養病人，勝過供養佛。見到苦難，生起無常的觀念，慈悲心深重，就是第一等的修行，獲得無量的功德。 嚼齒木（□楊枝）有五種利益：一是口氣不臭。二是能辨別味道。三是消除熱氣和陰氣。四是促進食慾。五是使眼睛明亮。 掃地有五種功德利益：一是不逆風，順著風掃。二是不應該背對尊長。三是掃除痕跡。四是清除糞便。五是把簸箕和掃帚放回原來的地方。 經行有五種利益：一是適合遠行。二是能夠思考。三是減少疾病。四是幫助消化。五是使禪定容易安住。 散亂的心和眼睛有五種過失：一是做惡夢。二是諸天不保佑。

【English Translation】 English version At this time, the sick person should consider themselves as about to die. Do not eat unlawful food or break the fast. If it is a minor illness, being able to eat and drink as desired, and taking medicine according to the condition, then if the caregiver takes good care, the patient will not die, and the illness will naturally heal with a little rest. At this time, the patient must not want to drink alcohol and eat meat and break the precepts because of illness. If it is a moderate illness, if one can eat and drink as desired, the illness will heal; if not, one will surely die. At this time, the patient should consider what food is suitable for their condition and eat it. If one cannot restrain oneself, the caregiver should limit it. The dosage of acupuncture and medication should also be measured in this way. Whether to ask the caregiver to provide food or not should also be considered in this way. However, patients are often prone to annoyance and anger, and should subdue themselves. It is already difficult for others to take care of me with good intentions, let alone offend them with harsh words. They gain no benefit from taking care of me, and may lose heart and no longer take care of me, then I will die. Therefore, one should feel ashamed of them, take care of their intentions, and comfort and praise them. The caregiver has five merits: first, knowing what the patient can and cannot eat, and giving what can be eaten. Second, not disliking the patient's urine, feces, saliva, and vomit. Third, having compassion and not caring for the patient for the sake of clothing and food. Fourth, being able to manage the medicine until the patient recovers or dies. Fifth, being able to preach the Dharma to the patient, making the patient happy, and increasing oneself in good Dharma. The Buddha said, 'When you are strong, you do not take care of the illnesses of others; now that you are sick, who will take care of you?' Tell the Bhikkhus that it is of no benefit for a monastic to not care for the sick. If one can make offerings to the sick, it is better than making offerings to the Buddha. Seeing suffering, giving rise to the concept of impermanence, and having deep compassion is the first-class practice, obtaining immeasurable merit. Chewing tooth wood (□ Yangzhi) has five benefits: first, the breath is not foul. Second, one can distinguish tastes. Third, it eliminates heat and yin. Fourth, it promotes appetite. Fifth, it makes the eyes bright. Sweeping the floor has five merits and benefits: first, not against the wind, but with the wind. Second, one should not turn one's back to elders. Third, sweeping away traces. Fourth, removing feces. Fifth, putting the dustpan and broom back in their original place. Walking meditation has five benefits: first, it is suitable for long journeys. Second, one can think. Third, it reduces illness. Fourth, it aids digestion. Fifth, it makes samadhi easy to abide in. A scattered mind and eyes have five faults: first, having bad dreams. Second, the devas do not protect.

。三心不恩法。四不繫意在明。五失不凈　有四種非法眠　一阿修羅眠仰臥。二覆地眠。三餓鬼眠。四左脅眠　有四種如法眠　一師子王眠。右脅著地兩腳相累。二合口舌跓上龂。三右手技頭左手順身上。四不捨念惠思惟明相　向火有五過失　一令人無顏色。二令人無力。三令人眼闇。四令人鬧集。五多說俗事　不忍辱人有五過失　一兇惡不忍。二後生悔恨。三多人不愛。四惡聲流佈。五死墮惡道。應當忍辱　修身四威儀　一行威儀(攝身威儀向前直進)二住威儀(平立敘手隨便正看)三坐威儀(跏趺怗膝直身低目)四臥威儀(右脅著地累腳屈身繫相在明念當早起)修口四威儀　一當作法語實語。二當作正語直語。三常作和合語滅諍語。四常作柔軟語悅心樂聞語　修十二頭陀之行。頭名少欲。陀名知足。斗藪煩惱離於滯著故曰頭陀。何等十二　一持糞掃衣(此人不受利養衣物)二持三衣(此人不畜長財物)三持隨衣(此人僅得供身不畜盈長物)四常乞食(此人受請不食僧食)五一揣食(事事一斯不再益)六一坐食(壞威儀已不再啖也)七不作餘食法食(朝粥中飯不再正食)八樹下坐(觀樹從諸法因緣生。我身亦爾。是生滅法)九冢間坐(觀尸不凈白骨無常)十露坐(觀諸法空無所有也)十一隨處坐(觀諸法流動無有定

【現代漢語翻譯】 現代漢語譯本： 三心不恩法：指三種不感恩的心態。 四不繫意在明：指四種不專注的心態，意在使人明白。 五失不凈：指五種失去清凈的狀態。 有四種非法眠： 一、阿修羅眠（仰臥）。 二、覆地眠（俯臥）。 三、餓鬼眠（不端正的睡眠姿勢）。 四、左脅眠（朝左側臥）。 有四種如法眠： 一、師子王眠（獅子王睡姿）：右脅著地，兩腳相疊。 二、合口舌跓上龂（閉口，舌抵上顎）。 三、右手技頭左手順身上（右手托頭，左手順放在身上）。 四、不捨念惠思惟明相（不捨棄正念，以智慧思惟光明之相）。 向火有五過失： 一、令人無顏色（使人面色不好）。 二、令人無力（使人身體無力）。 三、令人眼闇（使人眼睛昏暗）。 四、令人鬧集（使人容易喧鬧聚集）。 五、多說俗事（使人多說世俗之事）。 不忍辱人有五過失： 一、兇惡不忍（兇狠惡毒，不能忍耐）。 二、後生悔恨（事後產生後悔）。 三、多人不愛（很多人不喜歡）。 四、惡聲流佈（壞名聲傳播開來）。 五、死墮惡道（死後墮入惡道）。 應當忍辱。 修身四威儀： 一、行威儀（攝身威儀，向前直進）。 二、住威儀（平正站立，雙手自然下垂，目光端正）。 三、坐威儀（跏趺坐，膝蓋貼地，身體正直，目光下垂）。 四、臥威儀（右脅著地，雙腳交疊，身體蜷曲，繫念光明之相，念著應當早起）。 修口四威儀： 一、當作法語實語（應當說符合佛法的真實之語）。 二、當作正語直語（應當說正直坦誠之語）。 三、常作和合語滅諍語（常說和合之語，平息爭端）。 四、常作柔軟語悅心樂聞語（常說柔和之語，使人悅心樂意聽聞）。 修十二頭陀之行。頭名少欲，陀名知足。斗藪煩惱離於滯著故曰頭陀。何等十二： 一、持糞掃衣（Pamsukula）（此人不受利養衣物）。 二、持三衣（Ticivara）（此人不畜長財物）。 三、持隨衣（Pindapatika）（此人僅得供身不畜盈長物）。 四、常乞食（Sapadana-carika）（此人受請不食僧食）。 五、一揣食（Ekasanika）（事事一斯不再益）。 六、一坐食（Pattapindika）（壞威儀已不再啖也）。 七、不作餘食法食（Khalu-pacchabhattika）（朝粥中飯不再正食）。 八、樹下坐（Rukkhamulika）（觀樹從諸法因緣生。我身亦爾。是生滅法）。 九、冢間坐（Susaanika）（觀尸不凈白骨無常）。 十、露坐（Abbhokasika）（觀諸法空無所有也）。 十一、隨處坐（Yatha-santhatika）（觀諸法流動無有定）

【English Translation】 English version: The Three Ungrateful Minds: Refers to three kinds of ungrateful mentalities. The Four Non-attentions: Refers to four kinds of unfocused mentalities, intended to make people understand. The Five Losses of Purity: Refers to five states of losing purity. There are four kinds of unlawful sleep: 1. Asura Sleep (lying on the back). 2. Covering-the-ground Sleep (lying face down). 3. Hungry Ghost Sleep (improper sleeping posture). 4. Left-side Sleep (lying on the left side). There are four kinds of lawful sleep: 1. Lion King Sleep: (lying on the right side, with legs crossed). 2. Closing the mouth and pressing the tongue against the upper palate. 3. Right hand supporting the head, left hand placed naturally on the body. 4. Not abandoning mindfulness, contemplating the aspect of brightness with wisdom. There are five faults in facing the fire: 1. It makes people lose color (makes the complexion bad). 2. It makes people weak (makes the body weak). 3. It makes people's eyes dim (makes the eyes blurred). 4. It makes people noisy and gathering (makes people easily noisy and gathering). 5. It makes people talk about worldly affairs (makes people talk about worldly affairs). There are five faults in not being patient: 1. Fierce and impatient (fierce and vicious, unable to endure). 2. Regret afterwards (regret arises afterwards). 3. Many people do not like (many people do not like). 4. Bad reputation spreads (bad reputation spreads). 5. Falling into evil realms after death (falling into evil realms after death). One should practice patience. Cultivating the Four Dignified Manners of the Body: 1. Walking with dignity (controlling the body with dignity, advancing straight forward). 2. Standing with dignity (standing upright, hands naturally hanging down, eyes looking straight). 3. Sitting with dignity (sitting in full lotus position, knees touching the ground, body upright, eyes lowered). 4. Lying down with dignity (lying on the right side, legs crossed, body curled up, mindful of the aspect of brightness, thinking of getting up early). Cultivating the Four Dignified Manners of Speech: 1. One should speak in accordance with the Dharma and speak truthfully. 2. One should speak uprightly and honestly. 3. Always speak harmoniously and extinguish disputes. 4. Always speak gently, pleasing and delightful to hear. Cultivating the Twelve Dhuta Practices. 'Dhuta' means 'shaking off'. 'Head' means few desires, 'Dhuta' means contentment. Shaking off afflictions and departing from attachments is called Dhuta. What are the twelve? 1. Wearing rag robes (Pamsukula) (This person does not accept offerings of clothing). 2. Holding three robes (Ticivara) (This person does not accumulate long-term wealth). 3. Holding only the necessary robes (Pindapatika) (This person only obtains what is necessary for the body and does not accumulate excess). 4. Always begging for food (Sapadana-carika) (This person does not eat monastic food when invited). 5. Eating only one morsel (Ekasanika) (Everything is done once and not repeated). 6. Eating in one sitting (Pattapindika) (Once the dignified manner is broken, one does not eat again). 7. Not taking additional food (Khalu-pacchabhattika) (Morning porridge and midday meal are not eaten again as regular meals). 8. Sitting under a tree (Rukkhamulika) (Observing that trees arise from the conditions of all dharmas. My body is also like this. It is subject to birth and death). 9. Sitting in a cemetery (Susaanika) (Observing that corpses are impure, bones are impermanent). 10. Sitting in the open air (Abbhokasika) (Observing that all dharmas are empty and without substance). 11. Sitting wherever one is (Yatha-santhatika) (Observing that all dharmas are flowing and without fixedness).

性。不自在故。無我亦是逐靜名阿蘭若處)十二常坐不臥(觀睡眠怠墮。死墮惡道。若不端身正意行無由成也)此十二者持衣有三。食法有四。坐處有五也。行人于衣食處心無滯著。而藉緣發道修進彌勤此苦行也。經論異名且存一說　修五門禪(一貪慾多者終不凈觀。二瞋恚多者修慈悲觀。三愚癡多者修十二因緣觀。四著我多者修十八界空觀。五思覺多者修出入息觀)修六門禪一數(冷病多數出息。熱病多數入息。緣心在鼻柱當門。安祥徐數從一至十。息成就為一念。若越亂增減皆不當也)二隨(心隨息出入窮息根本乃至無心悔門)三止(緣心停住守鼻柱當門。勿令馳散)四觀(覿息長短。息遍身見氣從毛孔出如珠貫縷)五還(轉緣心數。以心觀心。心若異緣皆是動亂。緣之令還住也)六凈(澄心一境無復動亂。得入凈心三昧法相顯見)八種惡覺(一欲覺。二悉覺。三害覺。四不死覺。五親里覺。六國土覺。七輕慢覺。八族姓覺。多思惟此八事者應作數息法服也)八動觸(輕觸。重觸。癢觸。痛觸。澀觸。滑觸。冷觸。熱觸。此八觸來應者戒能發定。或能發患。當對治除之)三種調心法一制(精進過多心則調動。宜當緣心莫使馳散)二發(守境既久心轉沉沒。宜應驅策方便生心也)三舍(調停得中。宜應正念入空三昧

【現代漢語翻譯】 現代漢語譯本 性。因為不自在的緣故。『無我』也是追逐寂靜，名為『阿蘭若處』（遠離喧囂的處所）的修行方式。)十二常坐不臥(觀察睡眠帶來的懈怠，以及死後墮入惡道的危險。如果不端正身心，就無法成就修行。)這十二種苦行中，持衣有三種，食法有四種，坐處有五種。修行人在衣食住處，內心沒有滯礙執著，而是憑藉這些外緣來啓發道心，更加勤奮地修行，這就是苦行。經典論述的名稱有所不同，這裡暫且保留一種說法。 修五門禪(第一，貪慾心重的人，修不凈觀。第二，嗔恚心重的人，修慈悲觀。第三，愚癡心重的人，修十二因緣觀。第四，執著于『我』的人，修十八界空觀。第五，思慮過多的人，修出入息觀。) 修六門禪：一、數(寒病的人多數出息，熱病的人多數入息。將心專注于鼻柱這個關口。安詳緩慢地從一數到十。一次呼吸成就一個念頭。如果超過、錯亂、增加或減少，都是不正確的。)二、隨(心隨著氣息出入，追尋氣息的根本，直至無心為止。)三、止(將心停留在鼻柱這個關口，不要讓它散亂。)四、觀(觀察氣息的長短，看到氣息遍佈全身，感覺氣息從毛孔中進出，如同用線串聯珍珠。)五、還(將心轉回來數息，以心觀心。心如果攀緣其他事物，都是動亂，要讓它回到數息的狀態。)六、凈(澄凈心念，達到單一的境界，不再有動亂，從而進入凈心三昧，各種法相顯現。) 八種惡覺(一、欲覺。二、悉覺。三、害覺。四、不死覺。五、親里覺。六、國土覺。七、輕慢覺。八、族姓覺。經常思惟這八件事的人，應當修習數息法。)八動觸(輕觸、重觸、癢觸、痛觸、澀觸、滑觸、冷觸、熱觸。這八種觸覺到來時，戒律能夠引發禪定，或者引發疾病。應當對治並去除它們。)三種調心法：一、制(過於精進，心就會躁動。應當專注于所緣境，不要讓心散亂。)二、發(守護所緣境太久，心就會變得沉沒。應當鞭策自己，方便地生起心念。)三、舍(調和得當，應當以正念進入空三昧。)

【English Translation】 English version Nature. Because it is not self-governing. 'No-self' is also pursuing tranquility, named 'Aranya' (a place away from noise and bustle). Twelve constant sitting without lying down (observing the laziness brought by sleep, and the danger of falling into evil paths after death. If you do not correct your body and mind, you will not be able to achieve cultivation.) Among these twelve ascetic practices, there are three for holding clothes, four for food practices, and five for sitting places. Practitioners have no stagnation or attachment in their minds to clothing, food, and shelter, but rely on these external conditions to inspire the mind of the Tao and cultivate more diligently. This is asceticism. The names of the scriptures and treatises are different, so let's keep one saying for now. Cultivating the Five Gates of Dhyana (1. Those with excessive greed should cultivate the contemplation of impurity. 2. Those with excessive anger should cultivate the contemplation of loving-kindness and compassion. 3. Those with excessive ignorance should cultivate the contemplation of the twelve links of dependent origination. 4. Those who are attached to 'self' should cultivate the contemplation of the emptiness of the eighteen realms. 5. Those with excessive thoughts should cultivate the contemplation of mindfulness of breathing.) Cultivating the Six Gates of Dhyana: 1. Counting (Those with cold diseases mostly exhale, and those with hot diseases mostly inhale. Focus the mind on the nasal column as the gate. Count calmly and slowly from one to ten. One breath completes one thought. If it exceeds, is disordered, increases, or decreases, it is incorrect.) 2. Following (The mind follows the breath in and out, tracing the root of the breath until there is no mind.) 3. Stopping (Keep the mind at the nasal column as the gate, do not let it scatter.) 4. Observing (Observe the length of the breath, see the breath pervading the whole body, and feel the breath coming in and out of the pores, like pearls strung on a thread.) 5. Returning (Turn the mind back to counting the breaths, using the mind to observe the mind. If the mind clings to other things, it is disturbed, and you must let it return to the state of counting breaths.) 6. Purification (Purify the mind and reach a single state, with no more disturbance, thereby entering the Samadhi of Pure Mind, and various Dharmas appear.) Eight kinds of evil thoughts (1. Thoughts of desire. 2. Thoughts of totality. 3. Thoughts of harm. 4. Thoughts of immortality. 5. Thoughts of relatives. 6. Thoughts of country. 7. Thoughts of contempt. 8. Thoughts of lineage. Those who often contemplate these eight things should practice the method of counting breaths.) Eight moving sensations (Light touch, heavy touch, itchy touch, painful touch, rough touch, smooth touch, cold touch, hot touch. When these eight touches come, precepts can generate samadhi, or cause illness. They should be treated and removed.) Three methods of regulating the mind: 1. Restraint (If you are too diligent, the mind will become restless. You should focus on the object of meditation and not let the mind wander.) 2. Arousal (If you guard the object of meditation for too long, the mind will become dull. You should spur yourself on and conveniently generate thoughts.) 3. Abandonment (When the harmony is appropriate, you should enter the empty samadhi with right mindfulness.)

)修四念處　一觀身不凈(從頭至足三十六物皆是不凈。膿囊臭穢如死蛇死狗也)二觀受是苦(世間暫樂會歸毀壞違逼於心。皆是苦受也)三觀心無常(六識唸唸生滅前心非後心。如水流燈炎。故知人命無常)四觀法無我(想心取假諸法無實。行心造業如幻。所作皆是虛妄無有堅實。所緣之法皆空)修四正勤(一惡法未生方便令不生。二惡法已生方便令除斷。三善法未生方便令生。四善法已生方便令增長。惡從心生還由心滅。善從心生還由心長。長當勤心觀察此四種法也)修四無量心　一修慈心(念一切眾生欲與其樂。思惟作無量衣食等物施與眾生。怨親平等皆與上樂。是名修慈)二修悲心(念一切眾生欲拔其苦。此名修悲心)三修喜心(念一切眾生。若修善者我悉贊喜。若造惡者勸令斷惡。當遏惡揚善)四修舍心(於一切眾生中皆悉平等。不見怨親等同空法也)修六妙行　一識不與色親(明看青黃朱紫。心不染著服妙行)二耳不著聲(但取言下之法。不愛著音聲)三鼻不染香。四舌不貪味。五身不著細滑等觸。六意不思惟惡法　沙門五凈德(一者發心離俗壞佩道故。二者毀其形好應法服故。三者永割親愛無適莫故。四者委棄軀命遵崇道故。五者志求大乘欲度人故。出福田經中)。

發道資緣法第六

欲

【現代漢語翻譯】 現代漢語譯本： 修習四念處：一、觀身不凈（從頭到腳三十六種物質都是不乾淨的，膿液囊袋臭穢，如同死蛇死狗）。二、觀受是苦（世間的短暫快樂終會歸於毀壞，違背心意，都是痛苦的感受）。三、觀心無常（六識唸唸生滅，前一個念頭不是后一個念頭，如同流水燈焰，所以知道人的生命是無常的）。四、觀法無我（思想心識執取虛假的諸法，沒有真實。行為心識造作業力如同幻象，所作所為都是虛妄，沒有堅實，所緣之法皆空）。 修習四正勤：一、對於未生的惡法，想方設法使它不生。二、對於已生的惡法，想方設法使它斷除。三、對於未生的善法，想方設法使它生起。四、對於已生的善法，想方設法使它增長。（惡從心中產生，也由心滅除；善從心中產生，也由心增長。應當勤奮用心觀察這四種法）。 修習四無量心：一、修慈心（想著一切眾生，想要給予他們快樂，思惟製作無量的衣食等物施與眾生，怨親平等，都給予他們快樂，這叫做修慈）。二、修悲心（想著一切眾生，想要拔除他們的痛苦，這叫做修悲心）。三、修喜心（想著一切眾生，如果修習善法，我都讚歎歡喜；如果造作惡業，勸導他們斷除惡行，應當遏制惡行，宣揚善行）。四、修舍心（對於一切眾生都平等對待，不見怨親，等同於空法）。 修習六妙行：一、眼識不與色塵親近（明明看見青黃朱紫等顏色，心中不產生染著，是為妙行）。二、耳朵不執著于聲音（只取語言文字所表達的佛法，不愛著音聲）。三、鼻子不染著香氣。四、舌頭不貪圖美味。五、身體不貪著細滑等觸感。六、意念不思惟惡法。 沙門五凈德：（一）發心離開世俗，毀壞佩飾，行持正道。（二）毀壞美好的外形，穿著符合佛法的衣服。（三）永遠斷絕親情愛戀，沒有親疏偏頗。（四）捨棄身軀性命，遵從崇尚佛道。（五）立志追求大乘佛法，想要度化他人。（出自《福田經》中）。

發道資緣法第六

欲

【English Translation】 English version: Cultivating the Four Foundations of Mindfulness: 1. Contemplation of the Impurity of the Body (from head to toe, the thirty-six substances are all impure, pus-filled sacs are foul and putrid, like dead snakes and dead dogs). 2. Contemplation of Feeling as Suffering (the temporary pleasures of the world will eventually lead to destruction, and anything that goes against the mind is a painful feeling). 3. Contemplation of the Impermanence of the Mind (the six consciousnesses arise and cease moment by moment, the previous thought is not the subsequent thought, like flowing water and a flickering lamp flame, therefore, one knows that human life is impermanent). 4. Contemplation of the Non-Self of Phenomena (the thinking mind grasps at false phenomena, which have no reality. The acting mind creates karma like an illusion, and all actions are illusory, without substance, and all objects of perception are empty). Cultivating the Four Right Exertions: 1. For unarisen unwholesome states, strive to prevent them from arising. 2. For arisen unwholesome states, strive to eliminate them. 3. For unarisen wholesome states, strive to bring them into being. 4. For arisen wholesome states, strive to increase them. (Evil arises from the mind and is also extinguished by the mind; good arises from the mind and is also increased by the mind. One should diligently observe these four types of phenomena with the mind). Cultivating the Four Immeasurable Minds: 1. Cultivating Loving-kindness (thinking of all beings, wanting to give them happiness, contemplating making limitless clothing, food, and other things to give to beings, treating enemies and loved ones equally, giving them all happiness, this is called cultivating loving-kindness). 2. Cultivating Compassion (thinking of all beings, wanting to remove their suffering, this is called cultivating compassion). 3. Cultivating Joy (thinking of all beings, if they cultivate good deeds, I rejoice and praise them; if they commit evil deeds, I advise them to cease evil actions, one should suppress evil and promote good). 4. Cultivating Equanimity (treating all beings equally, seeing no difference between enemies and loved ones, regarding them as empty phenomena). Cultivating the Six Subtle Practices: 1. The eye consciousness does not cling to form (clearly seeing colors like blue, yellow, red, and purple, the mind does not become attached, this is a subtle practice). 2. The ear does not cling to sound (only grasping the Dharma expressed by language, not loving sounds). 3. The nose does not become tainted by fragrance. 4. The tongue does not crave flavors. 5. The body does not cling to fine and smooth sensations. 6. The mind does not contemplate evil phenomena. The Five Pure Virtues of a Shramana (Buddhist Monk): (1) Resolving to leave the secular world, destroying ornaments, and practicing the Way. (2) Destroying one's beautiful form and wearing Dharma-appropriate clothing. (3) Forever severing familial love, without partiality. (4) Abandoning body and life, following and venerating the Buddhist path. (5) Aspiring to seek the Mahayana (Great Vehicle) Dharma, wanting to liberate others. (From the Fukuden Sutra).

The Sixth Dharma of Resources for Developing the Path

Desiring

得寂滅樂。當習沙門法。衣食繼身命。精粗隨眾等。

四依法　一依糞掃衣(此上品人。但捨棄之物納以為衣。不受信施。此嚴少欲得供身修道也。中品人不堪聽依僧次受同利物。下品人聽受別施及貴賈割壞衣)二依乞食(此上品人除慢降身伏貪乞食。不受請供。不擇貧富。趣得支身濟命修道。中品人聽受僧次及送供。下品人聽受僧常住食及別請供養也)三依樹下坐(此上品人不受房舍臥具位衣。冢間樹下僅得陰蔽漏形修道。中品人居小房石室。起不礙頭痤趣容膝。下品人聽受大房及私房也)四依腐爛藥(此上品人有病時為除報障服。此陳棄藥。此大小便計能差眾病而不傷人。但取愈患得存身修道。中品人依僧次受蘇油蜜。下品人受施也)比丘依託此四法得資身活命。寧處修道。衣為外資。食為內資。臥具能遮外患。湯藥能除內患。外托衣及處。內假食與藥。藉此四緣方得修道。能生無漏故名四聖種也。比丘當準己力　依上中下品而行之不可越分。而修若上人行下法則退。若中人行上法則過。若下人行中法則不及　三衣六物　一安陀會(五條袈裟。一長一短一重。是授中衣。大小便洗缽掃地作事時著五條)二郁多羅僧(七條袈裟。二長一短二重。割截成。是入眾衣。大小食時行道法事眾集時著七條。安鉤細量法

【現代漢語翻譯】 現代漢語譯本 獲得寂滅之樂。應當修習沙門（Śrāmaṇa，出家修行者）的法則。衣服和食物維持生命，粗細好壞隨大眾一樣。

四依法：一、依靠糞掃衣（指從垃圾堆或丟棄處撿來的布料縫製的衣服。這是上等修行人所行，他們捨棄信徒的供養，只接受丟棄之物作為衣服，以此嚴守少欲知足，從而獲得供養身體、專心修道的條件。中等修行人可以按照僧團的規定依次接受公共財物。下等修行人可以接受特別的佈施以及被貴族割壞的衣服）。二、依靠乞食（指通過乞討獲得食物。這是上等修行人所行，他們以此降伏我慢，謙卑自身，克服貪慾，不接受邀請供養，不選擇貧富，只為維持生命、專心修道。中等修行人可以接受僧團的輪流供養和送來的食物。下等修行人可以接受僧團常住的食物以及特別的邀請供養）。三、依靠樹下坐（指在樹下禪修。這是上等修行人所行，他們不接受房舍、臥具和座位，只在墳墓間或樹下尋求遮蔽身體的地方，專心修道。中等修行人居住在小房間或石室中，高度不礙頭，大小僅能容膝。下等修行人可以接受大房間和私人房間）。四、依靠腐爛藥（指使用腐爛的藥物治病。這是上等修行人所行，他們在生病時爲了消除業報的障礙而服用這種陳舊、丟棄的藥物。這種藥物能夠治療多種疾病而不傷害身體。他們只爲了治癒疾病、維持生命、專心修道。中等修行人可以按照僧團的規定依次接受酥油和蜂蜜。下等修行人可以接受佈施的藥物）。比丘（bhikṣu，出家男眾）依靠這四種法，獲得維持生命所需的資用，從而能夠專心修道。衣服是外在的資助，食物是內在的資助，臥具能夠遮蔽外在的災患，湯藥能夠消除內在的疾病。外在依靠衣服和處所，內在憑藉食物和藥物。憑藉這四種因緣，才能修習佛道。因為能夠生出無漏的智慧，所以稱為四聖種。比丘應當根據自己的能力，按照上、中、下品的方式修行，不可超越自己的能力。如果上等修行人行下等修行人的行為，就會退步。如果中等修行人行上等修行人的行為，就會過分。如果下等修行人行中等修行人的行為，就會不足。三衣六物：一、安陀會（antarvāsa，五條袈裟。一長一短一重。是授中衣。大小便洗缽掃地作事時著五條）。二、郁多羅僧（uttarāsaṅga，七條袈裟。二長一短二重。割截成。是入眾衣。大小食時行道法事眾集時著七條。安鉤細量法）

【English Translation】 English version Attain the bliss of Nirvana. One should practice the Dharma of a Śrāmaṇa (monk). Clothing and food sustain life, whether coarse or fine, like the rest of the community.

The Four Reliances: 1. Relying on discarded rags (This is for superior practitioners. They only accept discarded items as clothing, not accepting offerings from believers. This strictly limits desires, allowing them to obtain the means to support the body and cultivate the Way. Intermediate practitioners may follow the order of the Sangha to receive shared resources. Inferior practitioners may accept special offerings and clothing damaged by nobles). 2. Relying on begging for food (This is for superior practitioners. They humble themselves, subdue greed by begging for food, not accepting invitations for offerings, not choosing between rich and poor, only seeking to sustain life and cultivate the Way. Intermediate practitioners may accept offerings from the Sangha and delivered food. Inferior practitioners may accept regular meals from the Sangha and special invited offerings). 3. Relying on sitting under a tree (This is for superior practitioners. They do not accept houses, bedding, or seats, only seeking shade under trees in cemeteries to cover their bodies and cultivate the Way. Intermediate practitioners live in small rooms or stone chambers, just high enough not to hit their heads and large enough to accommodate their knees. Inferior practitioners may accept large houses and private rooms). 4. Relying on rotten medicine (This is for superior practitioners. When ill, they take this old, discarded medicine to remove the obstacles of karmic retribution. This medicine can cure various illnesses without harming the body. They only seek to heal their illness, sustain life, and cultivate the Way. Intermediate practitioners may receive ghee, oil, and honey according to the order of the Sangha. Inferior practitioners may accept offered medicine). A bhikṣu (monk) relies on these four practices to obtain the necessities for sustaining life, thereby being able to focus on cultivating the Way. Clothing is an external aid, food is an internal aid, bedding can shield against external troubles, and medicine can eliminate internal illnesses. Externally relying on clothing and dwelling, internally relying on food and medicine. Relying on these four conditions, one can cultivate the Way. Because it can generate non-outflow wisdom, it is called the Four Noble Lineages. A bhikṣu should act according to their ability, practicing according to the superior, intermediate, and inferior levels, without exceeding their capacity. If a superior practitioner acts like an inferior practitioner, they will regress. If an intermediate practitioner acts like a superior practitioner, they will overreach. If an inferior practitioner acts like an intermediate practitioner, they will fall short. The Three Robes and Six Articles: 1. Antarvāsa (five-strip robe. One long, one short, one layer. This is the inner robe. Worn when going to the toilet, washing the bowl, sweeping the floor, and doing chores). 2. Uttarāsaṅga (seven-strip robe. Two long, one short, two layers. Cut and sewn. This is the assembly robe. Worn when eating, walking, performing Dharma activities, and gathering with the community. Fasten with hooks, carefully measured)

如下說之)三僧伽梨(是入王宮聚落衣。降天魔伏外道化惡人時著大衣。或肅恣不肖也。乞食應供入大會時著大衣。生物敬信九條十一條十三條為下品衣。十五條十七條十九條為中品。二十一二十三條二十五條為上品。三長一短三重。若故帛隨意多重。豎三肘橫五肘。割截成。周匝緣帖。四角安鉤紐三種色)四缽多羅(應量器。若泥若鐵升半以上三升以還。薰色)五尼師檀(坐具。廣三尺以上四尺以還。長三尺以上五尺以還周匝緣。染壞色)六針筒(鐵銅錫竹柏木等。作常隨身修理威儀)尼受五衣者。三衣及覆肩僧祇支　有十種衣。應染作袈裟色(一施衣。二卻具衣。三欽波幾羅。四菖麻衣。五又麻衣。六舍㝹衣。七麻衣。八翅夷羅衣。九杓遮羅衣十差羅波尼衣也)有十種糞掃衣(一牛嚼衣。二鼠嚙衣。三燒衣。四月水衣。五初產衣。六神廟衣。七冢間衣。八愿衣。九立王衣。十往還衣。此名十衣)　三種賤　法萬賤(割壞衣財)二衣賤(故弊財帛)三色賤(青黑木蘭新染壞色名不均色也)二種凈　一說凈(堪任作衣者。廣八寸長尺六。皆合說凈)二點凈(手巾抹非衣者。悉作三點壞純色也)二種凈施　一真實凈施(所得衣財對手舍與五眾出家人。付彼償視借取用也)二展轉凈施(作法舍不須問隨意用)不得畜八不凈

【現代漢語翻譯】 現代漢語譯本： （如下所述）三、僧伽梨（Samghati）（是進入王宮或村落時所穿的衣服。降伏天魔、外道，教化惡人時穿的大衣，或者用於莊嚴肅穆的場合。乞食、應供、參加大型法會時穿的大衣。根據信徒的敬信心意，分為九條、十一條、十三條的下品衣，十五條、十七條、十九條的中品衣，二十一條、二十三條、二十五條的上品衣。其特點是三長一短，三重。如果是舊布，可以隨意多重。豎三肘，橫五肘，裁剪而成，周圍縫邊，四角安鉤紐，有三種顏色）。 四、缽多羅（Patra）（應量的食器。材質可以是泥或鐵，容量為半升以上三升以下，顏色為熏色）。 五、尼師檀（Nisidana）（坐具。寬度為三尺以上四尺以下，長度為三尺以上五尺以下，周圍縫邊，染成壞色）。 六、針筒（用於存放針的筒子，材質可以是鐵、銅、錫、竹、柏木等。作為常隨身之物，用於修理衣服，保持威儀）。 尼（比丘尼）應受持五衣，即三衣及覆肩僧祇支（Samghati）。 有十種衣：應染作袈裟色（一、施衣；二、卻具衣；三、欽波幾羅（Cimbala）；四、菖麻衣；五、又麻衣；六、舍㝹衣；七、麻衣；八、翅夷羅衣；九、杓遮羅衣；十、差羅波尼衣）。 有十種糞掃衣（一、牛嚼衣；二、鼠嚙衣；三、燒衣；四、月水衣；五、初產衣；六、神廟衣；七、冢間衣；八、愿衣；九、立王衣；十、往還衣。這稱為十種衣）。 三種賤：一、法萬賤（割壞的衣物）；二、衣賤（陳舊破損的財帛）；三、色賤（青色、黑色、木蘭色等新染的壞色，即不均勻的顏色）。 二種凈：一、說凈（可以用來製作衣服的布料，寬度為八寸，長度為一尺六，都需要經過說凈儀式）；二、點凈（用手巾擦拭非衣物，都需要做三點，破壞純色）。 二種凈施：一、真實凈施（所得的衣物財物，親手舍給五眾出家人，讓他們償還、借用）；二、展轉凈施（作法捨棄，不需要詢問，可以隨意使用）。 不得畜八不凈。

【English Translation】 English version: The following is said about: 3. Samghati (is the robe worn when entering royal palaces or villages. It is a large robe worn when subduing celestial demons, heretics, and transforming evil people, or in solemn occasions. It is also worn when begging for food, attending offerings, or participating in large gatherings. Based on the faith and respect of the donors, it is divided into lower-grade robes with nine, eleven, or thirteen strips; middle-grade robes with fifteen, seventeen, or nineteen strips; and upper-grade robes with twenty-one, twenty-three, or twenty-five strips. Its characteristics are three long and one short, in three layers. If it is old cloth, it can be layered as much as desired. It is three cubits vertically and five cubits horizontally, cut and sewn, with edges all around, and hooks and loops at the four corners, in three colors). 4. Patra (is a measuring bowl. It can be made of clay or iron, with a capacity of half a Sheng or more, up to three Sheng, and is smoked in color). 5. Nisidana (is a sitting cloth. Its width is three Chi or more, up to four Chi, and its length is three Chi or more, up to five Chi, with edges all around, dyed in a spoiled color). 6. Needle case (is a container for storing needles, made of iron, copper, tin, bamboo, cypress wood, etc. It is carried at all times for repairing clothes and maintaining decorum). A Bhikkhuni (nun) should receive and hold five robes, namely the three robes and the shoulder-covering Samghati. There are ten kinds of robes: they should be dyed in the color of Kasaya (1. Given robe; 2. Robe for tools; 3. Cimbala; 4. Robe of Changma; 5. Robe of Youma; 6. Robe of Sheyu; 7. Robe of hemp; 8. Robe of Chiyiluo; 9. Robe of Shaozheluo; 10. Robe of Chalaboni). There are ten kinds of discarded robes (1. Cow-chewed robe; 2. Rat-gnawed robe; 3. Burned robe; 4. Menstrual cloth robe; 5. Postpartum cloth robe; 6. Temple robe; 7. Graveyard robe; 8. Vow robe; 9. Royal standing robe; 10. Traveling robe. These are called the ten kinds of robes). Three kinds of inferior (robes): 1. Inferior due to cutting (damaged clothing); 2. Inferior due to material (old and worn-out fabrics); 3. Inferior due to color (newly dyed spoiled colors such as blue, black, magnolia, i.e., uneven colors). Two kinds of purification: 1. Purification by declaration (fabrics that can be used to make clothes, eight Cun wide and one Chi six Cun long, all need to undergo a declaration purification ritual); 2. Purification by marking (non-clothing items wiped with a towel all need to be marked with three dots to spoil the pure color). Two kinds of pure giving: 1. True pure giving (obtained clothing and wealth are personally given to the five groups of Sangha members, allowing them to repay or borrow); 2. Transferring pure giving (abandoning by making a Dharma offering, no need to ask, can be used freely). One must not possess the eight impure things.

(一畜底店。二田宅。三人民。四奴婢五畜生。六珍寶。七貯聚生谷。八生熟食具。除眾僧得畜也)離五邪命自活　一仰口食(仰觀星宿陰揚歷運。預世名利)二下口食(耕田種作墾土拔木。以為生業)三尖口食(工師咒說扇慱雨頭賣。唇舌贊求財利)四方口食(坐守一處。以招財利。用此活命名為方口)五羅口食(治生方慱傍逮財利不正營生。斯名邪命)四種藥(一時藥。二非時藥。三七日藥。四盡形藥)三種時食　一蒲阇尼食。二佉阇尼食(根莖䞣味)三奢耶尼食(乳酪含消)五種正食　一飯。二麨。三乾飯。四魚。五害(若中前啖此等者中時不得更食。若必欲食應作餘食法。尼無爾法也)三種不凈肉不應食　一見殺。二聞殺。三疑為己作　五辛　一蘇。二蔥。三韭。四薤。五興渠(燒香請佛猶恐無滅。況復臭穢能勛而非障道耶。若生若熟若雜和皆不得散。若食護戒神去)飯酒有十失　一無顏色。二體無力。三眼闇。四喜現瞋想。五失財物。六生病事。七益斗諍。八惡名流佈。九智慧轉少。十死墮惡道　煩惱性利終日伏之猶尚難制。況復加之以酒資助。煩惱發動必然也。先多貪得酒欲心必發也。先多瞋得酒忿心必發。先多癡者得酒必惛速顛倒驕恣放散。無明睡眠轉重。凡飲食者若能資道服之。若增煩惱省之也　食

【現代漢語翻譯】 現代漢語譯本 （一、畜底店（儲存牲畜的場所）。二、田宅。三、人民。四、奴婢。五、畜生。六、珍寶。七、貯聚生谷（儲存未加工的穀物）。八、生熟食具。除了眾僧可以擁有這些之外，其他人不應擁有。） 遠離五種邪命（不正當的謀生方式）以維持生計： 一、仰口食（觀察星象、陰陽曆數，預測世俗名利）。 二、下口食（耕田種地、開墾土地、砍伐樹木，以此為生業）。 三、尖口食（工匠、巫師唸咒、販賣雨具，用唇舌讚美以求財利）。 四、方口食（坐守一處，以招攬財利，用這種方式謀生叫做方口）。 五、羅口食（經營各種不正當的行業，以不正當的手段獲取財利，這叫做邪命）。 四種藥：一、時藥。二、非時藥。三、七日藥。四、盡形藥。 三種時食：一、蒲阇尼食（正餐）。二、佉阇尼食（根莖類食物）。三、奢耶尼食（乳酪等含化即消的食物）。 五種正食：一、飯。二、麨（炒麵）。三、乾飯。四、魚。五、肉。（如果在中午之前吃了這些食物，中午就不得再吃。如果一定要吃，應該按照餘食法處理。比丘尼沒有這種做法。） 三種不凈肉不應食用：一、見殺。二、聞殺。三、懷疑是為自己而殺。 五辛：一、蘇（大蒜）。二、蔥。三、韭。四、薤（藠頭）。五、興渠（一種有強烈氣味的植物）。（燒香請佛恐怕都無法消除罪業，更何況是食用這些臭穢之物，只會障礙修行。無論是生的、熟的還是混合在一起，都不得食用。如果食用了，護戒神就會離去。） 飲酒有十種過失：一、臉色不好。二、身體無力。三、眼睛昏暗。四、容易產生嗔恨的想法。五、損失財物。六、容易生病。七、增加爭鬥。八、惡名遠揚。九、智慧減少。十、死後墮入惡道。 煩惱的本性非常強烈，終日壓制尚且難以控制，更何況飲酒來助長它。煩惱一旦發動是必然的。原本就貪婪的人，飲酒後貪慾之心必然更加強烈。原本就容易嗔怒的人，飲酒後憤怒之心必然爆發。原本就愚癡的人，飲酒後必然更加昏聵、顛倒、驕橫、放縱，無明和睡眠也會更加嚴重。凡是飲食，如果能夠幫助修行就食用，如果會增加煩惱就應該節制。 食

【English Translation】 English version (1. Livestock stores (places for storing livestock). 2. Fields and houses. 3. People. 4. Servants and maids. 5. Animals. 6. Treasures. 7. Storing unprocessed grains. 8. Raw and cooked food utensils. Except for monks who are allowed to possess these, others should not.) Abstaining from the five wrong livelihoods to sustain life: 1. Looking-up livelihood (Observing celestial phenomena, yin-yang calendar calculations, predicting worldly fame and fortune). 2. Looking-down livelihood (Cultivating fields, planting crops, reclaiming land, felling trees, taking these as a means of living). 3. Sharp-tongue livelihood (Artisans, sorcerers chanting spells, selling rain gear, using flattery to seek wealth and profit). 4. Square-mouth livelihood (Sitting and guarding a place, to attract wealth and profit, using this way to make a living is called square-mouth). 5. Net-mouth livelihood (Engaging in various improper businesses, obtaining wealth and profit through improper means, this is called wrong livelihood). Four kinds of medicine: 1. Seasonal medicine. 2. Non-seasonal medicine. 3. Seven-day medicine. 4. Life-long medicine. Three kinds of timely food: 1. Pujaniya food (regular meals). 2. Khajaniya food (root and stem foods). 3. Shayaniya food (dairy products and other easily digestible foods). Five kinds of proper food: 1. Rice. 2. Fried flour. 3. Dried rice. 4. Fish. 5. Meat. (If these foods are eaten before noon, one should not eat again at noon. If one must eat, it should be treated as leftover food. Bhikkhunis do not have this practice.) Three kinds of impure meat that should not be eaten: 1. Seen being killed. 2. Heard being killed. 3. Suspected of being killed for oneself. Five pungent spices: 1. Su (garlic). 2. Onion. 3. Leek. 4. Rakkyo (Chinese onion). 5. Hingu (a plant with a strong odor). (Burning incense to request the Buddha may not eliminate sins, let alone eating these foul-smelling things, which will only hinder practice. Whether raw, cooked, or mixed, they should not be eaten. If eaten, the protective deities will leave.) Drinking alcohol has ten faults: 1. Poor complexion. 2. Weak body. 3. Dim eyes. 4. Easily generates thoughts of anger. 5. Loss of wealth. 6. Prone to illness. 7. Increases conflict. 8. Bad reputation spreads far and wide. 9. Wisdom decreases. 10. After death, falls into evil realms. The nature of afflictions is very strong, suppressing them all day is still difficult to control, let alone drinking alcohol to fuel them. Once afflictions are triggered, it is inevitable. Those who are originally greedy, their desire will inevitably become stronger after drinking alcohol. Those who are originally prone to anger, their anger will inevitably erupt after drinking alcohol. Those who are originally ignorant, they will inevitably become more confused, inverted, arrogant, and unrestrained after drinking alcohol, and ignorance and sleep will also become more serious. Regarding all food and drink, if it can help practice, then eat it; if it will increase afflictions, then restrain from it. Eat

粥有五種利益　一除饑。二解渴。三消食。四大小便通利。五除風(粥者初出瓫中草盡不成字得啖。若成字是麋若啖犯正食)護八遮　一自恣足。二少欲足。三穢污足。四雜足。五諂曲足。六不便足。七停住足。八自己足　八種漿　一利漿。二閻浮草漿。三酸棗漿。四甘遮漿。五微草漿。六舍樓伽漿。七伽樓漿。八蒲桃漿。非時得飲　五種藥　一蘇。二油。三生蘇。四蜜。五石蜜。作法得七日服　五種脂　一熊脂。二魚脂。三驢脂。四豬脂。五竭摩魚脂(作法如油得七日服)四種凈地　一僧伽藍時處分作凈地。二為僧作寺未施僧。三若半籬障若都無垣墻。四白二羯磨結作凈地　二種凈　一僧結凈(大僧不得在凈地宿)二檀越凈(截割由檀越。眾僧不得隨意回凈)五種凈法　一火凈。二刀凈。三創凈。四鳥啄破凈。五不中種凈(此中刀凈創凈鳥啄應去子食。火凈不中種凈得盡食)又五種凈　一皮剝凈。二㓟皮凈。三腐凈。四破凈。五淤燥凈(若不火凈得啖也)五生種　一根生種。二𣓉生種。三節生種。四覆羅種。五子子種(若不火凈不得傷皮咳)五種受食法　一手與手受。二手與物受。三物與手受。四物與物受。五遙與得墮手中受　夫受食者割貪求之心。應仰手令他施手中。若自捉器令他授器中。不應橫手捶取及以箸拌

【現代漢語翻譯】 現代漢語譯本 粥有五種利益：一、消除飢餓。二、解除口渴。三、幫助消化。四、使大小便通暢。五、祛除風邪（粥，指的是剛從陶罐中取出，草木灰完全去除，沒有形成文字的粥，可以食用。如果形成了文字，那就是濃稠的粥，食用就犯了正食的戒律）。 守護八種遮止：一、對自恣感到滿足。二、對少欲感到滿足。三、對污穢之物感到滿足。四、對雜物感到滿足。五、對諂媚彎曲感到滿足。六、對不方便感到滿足。七、對停留在某處感到滿足。八、對自己所擁有的感到滿足。 八種漿：一、利漿。二、閻浮草漿（Jambū grass juice）。三、酸棗漿。四、甘蔗漿。五、微草漿。六、舍樓伽漿（Śalūra juice）。七、伽樓漿（Kola juice）。八、蒲桃漿（Parūṣaka juice）。這些可以在非時飲用。 五種藥：一、熟酥（clarified butter）。二、油。三、生酥（fresh butter）。四、蜜。五、石蜜（rock candy）。按照方法制作后可以服用七日。 五種脂：一、熊脂。二、魚脂。三、驢脂。四、豬脂。五、竭摩魚脂（Ghaṭmara fish oil）（製作方法和油一樣，可以服用七日）。 四種凈地：一、僧伽藍（Saṃghārāma，寺院）當時劃分作為凈地。二、爲了僧眾建造寺廟但尚未施捨給僧眾的土地。三、如果只有一半籬笆或者完全沒有圍墻的土地。四、通過白二羯磨（jñapti-dvitiya-karma，一種僧團儀式）結界而成的凈地。 二種凈：一、僧眾結界而成的凈地（大僧不得在凈地住宿）。二、檀越（dānapati，施主）結界而成的凈地（截割由檀越決定，眾僧不得隨意改變凈地的範圍）。 五種凈法：一、火凈。二、刀凈。三、創凈。四、鳥啄破凈。五、不中種凈（這裡刀凈、創凈、鳥啄破的，應該去除種子食用。火凈、不中種凈的，可以全部食用）。 又五種凈：一、皮剝凈。二、㓟皮凈。三、腐凈。四、破凈。五、淤燥凈（如果不經過火凈，也可以食用）。 五種生種：一、根生種。二、莖生種。三、節生種。四、覆羅種（Puvaru seed）。五、子生種（如果不經過火凈，不得損傷表皮）。 五種受食法：一、手與手相授受。二、手與物相授受。三、物與手相授受。四、物與物相授受。五、遙遠地給予，食物掉落手中而接受。 接受食物的人，應當割捨貪求之心，應該仰起手，讓施者放入手中。如果自己拿著器皿，讓施者放入器皿中。不應該橫著手捶打索取，或者用筷子攪拌。

【English Translation】 English version There are five benefits of porridge: 1. It eliminates hunger. 2. It quenches thirst. 3. It aids digestion. 4. It facilitates the passage of urine and feces. 5. It eliminates wind (Porridge refers to that which is freshly taken from the pot, with all the ashes removed, and no characters formed, which can be eaten. If characters are formed, it is thick porridge, and eating it violates the precept of proper food). Guarding the eight kinds of prohibitions: 1. Contentment with self-determination. 2. Contentment with few desires. 3. Contentment with impure things. 4. Contentment with mixed things. 5. Contentment with flattery and crookedness. 6. Contentment with inconvenience. 7. Contentment with staying in one place. 8. Contentment with what one possesses. The eight kinds of juice: 1. Beneficial juice. 2. Jambū grass juice (Jambū grass juice). 3. Sour jujube juice. 4. Sugarcane juice. 5. Micro-grass juice. 6. Śalūra juice (Śalūra juice). 7. Kola juice (Kola juice). 8. Parūṣaka juice (Parūṣaka juice). These can be drunk at improper times. The five kinds of medicine: 1. Clarified butter (Sū). 2. Oil. 3. Fresh butter (Raw Sū). 4. Honey. 5. Rock candy (Śilā-madhu). After preparation according to the method, it can be taken for seven days. The five kinds of fat: 1. Bear fat. 2. Fish fat. 3. Donkey fat. 4. Pig fat. 5. Ghaṭmara fish oil (Ghaṭmara fish oil) (The method of preparation is the same as for oil, and it can be taken for seven days). The four kinds of pure land: 1. The Saṃghārāma (Saṃghārāma, monastery) was divided as pure land at that time. 2. Land where temples are built for the Sangha but not yet donated to the Sangha. 3. Land with only half a fence or no walls at all. 4. Pure land established through jñapti-dvitiya-karma (jñapti-dvitiya-karma, a Sangha ritual). The two kinds of purity: 1. Pure land established by the Sangha (The great Sangha should not stay overnight in the pure land). 2. Pure land established by the dānapati (dānapati, donor) (The cutting is determined by the dānapati, and the Sangha should not arbitrarily change the scope of the pure land). The five kinds of pure methods: 1. Fire purification. 2. Knife purification. 3. Wound purification. 4. Bird-pecked purification. 5. Non-seed purification (Here, for knife purification, wound purification, and bird-pecked purification, the seeds should be removed before eating. For fire purification and non-seed purification, everything can be eaten). Also, the five kinds of purity: 1. Skin-peeled purity. 2. Skinned purity. 3. Rotten purity. 4. Broken purity. 5. Mud-dried purity (If it is not fire-purified, it can also be eaten). The five kinds of living seeds: 1. Root-born seeds. 2. Stem-born seeds. 3. Node-born seeds. 4. Puvaru seed (Puvaru seed). 5. Seed-born seeds (If it is not fire-purified, the skin should not be damaged). The five methods of receiving food: 1. Hand giving to hand. 2. Hand giving to object. 3. Object giving to hand. 4. Object giving to object. 5. Giving from afar, with the food falling into the hand and being received. The person receiving food should relinquish the mind of greed and craving, and should raise their hand, allowing the giver to place the food in their hand. If they are holding a vessel themselves, they should allow the giver to place the food in the vessel. They should not strike or grab with a horizontal hand, or stir with chopsticks.

皆不成受。若不落手中遺落器外者悉不得啖。若意欲受彼而錯受此。佛言不成受。應更受。若作總雜意得成受。若人觸食若動食器則失受也。應離更受不得便自手觸之。凡夫受之食輒自手觸犯惡觸。犯惡觸突吉羅罪。夫食甚繁穢應生厭離。然人喜嗜味貪多競攬。向已脫不成受犯不與取。于食不節后致過。初乞食時應誦此偈　令諸乞者悉得飽滿。其施食者得無量福。我若得食為療毒身。修集善法利益施主　若得食在手當先回以供養應說此偈　以一食施一切。供養諸佛及眾賢聖。然後乃食。若欲啖食應作厭離。食想遍觀此食。皆是不凈。飯如白蟲。羹如下汁。餅似人皮。酪似膿腦。隨取相似破貪美。心既不著味。即于食生厭。但如服藥而已矣　食竟收缽應說此偈　飯食已訖。當愿眾生。德行充盈。成十種力。

信施檀越法第七

四恩　一父母恩(能生己身得有今日)二師僧恩(生我法身以法施我)三國王恩(施我課役。水土草木常以施我)四檀趣恩(供給衣食濟我身命)出家行道常報四恩　四輩檀越　一天輩(天廚甘露獻出家人)二龍輩(牛鹿獻乳。猿猴奉蜜。鳥施莫等)三鬼神輩(山神施藥海神施珍)四人輩(剎利婆羅門毗舍首陀四性施主供給所須)此等來施如法得受　四事供養　一飲食。二衣服。三臥具

【現代漢語翻譯】 現代漢語譯本 皆不成受。如果食物沒有落入手中，或者掉落在缽盂之外，都不能食用。如果本想接受這個食物，卻錯誤地接受了那個食物，佛說這不算接受，應該重新接受。如果作總體的、混合的想法，就可以算作接受。如果有人觸碰了食物，或者移動了食器，那麼就失去了接受。應該離開後重新接受，不能直接用手觸碰。凡夫接受食物后，常常用手觸碰，犯了惡觸，犯惡觸會犯突吉羅罪（Dukkata，輕罪）。食物非常污穢，應該生起厭離心。然而人們喜歡貪圖美味，貪多而爭搶。之前已經脫離了缽盂，不算接受，就犯了不與取（Adinnadana，盜取）。對食物不節制，以後會導致過失。最初乞食時，應該誦唸這個偈子：『令諸乞者悉得飽滿。其施食者得無量福。我若得食為療毒身。修集善法利益施主』。如果食物在手中，應當先回向供養，應該說這個偈子：『以一食施一切。供養諸佛及眾賢聖。然後乃食。』如果想要吃食物，應該作厭離想。對食物進行遍觀，認為這些食物都是不乾淨的。飯像白色的蟲子，羹像下流的污水，餅像人的面板，酪像膿血。隨著所取的食物，破除貪美的想法。心中既然不執著于味道，就會對食物生起厭離心，只把它當作服藥而已。吃完飯後，收拾缽盂，應該說這個偈子：『飯食已訖。當愿眾生。德行充盈。成十種力。』 信施檀越法第七 四恩：一、父母恩（能生養自己，才有今日）；二、師僧恩（生養我的法身，用佛法施予我）；三、國王恩（給予我賦稅，水土草木常常施予我）；四、檀越恩（供給衣食，救濟我的生命）。出家修行要常常報答這四種恩情。 四輩檀越：一、天輩（天廚的甘露供養出家人）；二、龍輩（牛鹿獻乳，猿猴奉蜜，鳥施莫等）；三、鬼神輩（山神施藥，海神施珍）；四、人輩（剎利（Ksatriya，王族）、婆羅門（Brahmana，祭司）、毗舍（Vaisya，商人）、首陀（Sudra，奴隸）四種姓的施主供給所需）。這些人來佈施，如法可以接受。 四事供養：一、飲食；二、衣服；三、臥具。

【English Translation】 English version It is not considered received in any case. If it does not fall into the hand or falls outside the bowl, it must not be eaten. If one intends to receive this but mistakenly receives that, the Buddha said it is not considered received and should be received again. If one has a general and mixed intention, it is considered received. If someone touches the food or moves the eating utensils, the receiving is lost. One should leave and receive again, and must not touch it with one's own hand. Ordinary people often touch the food with their own hands after receiving it, committing an evil touch, which incurs a Dukkata (minor offense). Food is very filthy, and one should generate aversion. However, people like to crave delicious flavors, greedily grabbing more. Having already left the bowl, it is not considered received, and one commits Adinnadana (taking what is not given). Lack of restraint in food will lead to faults later. When begging for food initially, one should recite this verse: 'May all beggars be fully satisfied. May those who give food receive immeasurable blessings. If I obtain food, it is to cure this poisonous body, cultivate good deeds, and benefit the donors.' If the food is in hand, one should first dedicate it as an offering, saying this verse: 'With one meal, I give to all. I offer to all Buddhas and noble sages. Then I eat.' If one wants to eat, one should contemplate aversion. Contemplate the food, considering it all impure. Rice is like white worms, soup is like flowing sewage, cake is like human skin, and cheese is like pus and brains. According to what is taken, break the thought of craving beauty. Since the mind is not attached to the taste, aversion arises towards the food, treating it only as medicine. After eating, putting away the bowl, one should say this verse: 'Having finished eating, may all beings be filled with virtue and attain the ten powers.' Chapter 7: The Law of Faith, Giving, and Dana Patis The Four Kinds of Gratitude: 1. Gratitude to parents (who gave birth to oneself, enabling one to have this day); 2. Gratitude to teachers and monks (who gave birth to my Dharma body, bestowing the Dharma upon me); 3. Gratitude to the king (who provides me with taxes, and the water, land, grass, and trees are always given to me); 4. Gratitude to the Dana Patis (who provide clothing and food, saving my life). Monks who have left home to practice the Way should always repay these four kinds of gratitude. The Four Classes of Dana Patis: 1. Devas (who offer the nectar of the heavenly kitchen to monks); 2. Nagas (cows and deer offer milk, monkeys offer honey, birds offer Mo etc.); 3. Ghosts and spirits (mountain gods offer medicine, sea gods offer treasures); 4. Humans (Ksatriyas (warrior class), Brahmanas (priest class), Vaisyas (merchant class), and Sudras (laborer class) donors of the four castes provide what is needed). These people come to give, and it is lawful to receive. The Four Offerings: 1. Food and drink; 2. Clothing; 3. Bedding.

。四醫藥　八種佈施法　一比丘僧得施(唯屬比丘現前數人分)二比丘尼僧得施(唯屬尼眾現前數人分)三二部僧得施(莫問人多少分。物作二分。半屬尼。半屬比丘僧)四者四方僧施得(來者皆得。應作羯磨分亦不得。供尼同作羯磨亦不得羯磨。錢寶若施招提僧不須作法)五界內僧得施(屬住處僧入界皆得。但取捨物時為定。若施常住來者共用不得將去)六同羯磨僧得施(共一處作法事者得此物)七稱名字僧施(若漫言施上坐施法師。咒愿看病人等此不簡親疏亦得僧福)八一人僧得施(從上坐行之。隨取者與之)隨檀越施衣。此八法分。若無伴分別上坐應問。八種施中為作何施。若不依此八法則不得施僧之福。若不依此八法而受則輕損信施違犯處多。應差五德者分之。好惡相參命不見者擲籌。餘人不得亂言利養難消貧富不在。此莫生嫌恨改人志行也　若得衣政可割分。不勞賣取錢。至不獲已得錢者慎莫手受。應語言。我不應受此不凈財。若我須衣合時得清凈衣。當受便令凈人知之。語主檀主知是看是此人還與比丘者。當以彼人物故使凈人賞。后得凈衣索用知之。應如法求。如法與。應如法施。如法受。如法住。

出家人應離三十八風　一利(若得利養心便生喜。貪利不恥吹破道心)二衰(若失利養心便憂惱。

【現代漢語翻譯】 現代漢語譯本 四醫藥：八種佈施方法：一、比丘僧得施（僅限於在場的比丘僧人分配）；二、比丘尼僧得施（僅限於在場的比丘尼僧人分配）；三、二部僧得施（不問人數多少，將財物分為兩份，一半屬於比丘尼，一半屬於比丘僧）；四、四方僧施得（來者皆可獲得，應作羯磨分配，不得私自佔有。供養比丘尼也同樣需要羯磨。如果施捨的是錢財寶物給常住僧眾，則不需要特別的儀式）；五、界內僧得施（屬於住在寺院範圍內的僧人，進入此範圍者皆可獲得。但取捨財物時需要確定。如果施捨給常住，則大家共同使用，不得私自帶走）；六、同羯磨僧得施（共同在一處舉行法事儀式的僧人可以獲得此物）；七、稱名字僧施（如果泛泛地說施捨給上座、法師、咒愿者、看病人等，則不分親疏遠近，都可以得到僧眾的福報）；八、一人僧得施（從上座開始，隨其所需給予）。隨施主佈施衣物，按這八種方法分配。如果沒有同伴，則由上座來分配，應該詢問施主，要按照哪一種佈施方式來做。如果不按照這八種方法，則無法獲得佈施僧眾的福報。如果不按照這八種方法接受佈施，則會輕視和損害信徒的佈施，違犯許多戒律。應該選擇五德兼備的人來分配。好壞相參，無法判斷時，則擲籌決定。其他人不得隨意發表意見，認為利養難以消化，貧富不均。不要因此產生嫌隙和怨恨，改變他人的志向。如果得到衣物，可以直接分割，不必賣掉換錢。萬不得已需要換成錢時，切記不要親手接受。應該說：『我不應該接受這種不乾淨的錢財。如果我需要衣服，時機成熟時自然會得到清凈的衣服。』應當讓凈人知道。告訴施主，讓施主知道這個人會把錢交給比丘，應當用這些錢財讓凈人得到賞賜。之後得到清凈的衣服，索取使用時要知道。應該如法求取，如法給予，應該如法佈施，如法接受，如法安住。 出家人應該遠離三十八種風：一、利（如果得到利養，內心便會生起歡喜，貪圖利益而不感到羞恥，會吹破修道的決心）；二、衰（如果失去利養，內心便會憂愁煩惱）。

【English Translation】 English version Four Medicines: Eight Types of Offerings: 1. Offering to the Bhikkhu Sangha (only distributed among the present Bhikkhu monks); 2. Offering to the Bhikkhuni Sangha (only distributed among the present Bhikkhuni nuns); 3. Offering to the Twofold Sangha (regardless of the number of people, the items are divided into two parts, half belonging to the Bhikkhunis and half to the Bhikkhu Sangha); 4. Offering to the Sangha of the Four Quarters (all who come can receive, it should be distributed through Karma, and no one should take it privately. Offering to the Bhikkhunis also requires Karma. If money and treasures are offered to the resident Sangha, no special ceremony is needed); 5. Offering to the Sangha within the Boundary (belonging to the monks residing within the monastery's boundary, all who enter this boundary can receive. However, the taking and giving of items need to be determined. If offering to the permanent residents, everyone uses it together, and no one should take it away privately); 6. Offering to the Sangha Performing Karma Together (monks who perform Dharma ceremonies together in one place can receive this item); 7. Offering to the Sangha by Name (if generally saying to offer to the senior monk, Dharma teacher, those who chant blessings, those who care for the sick, etc., then regardless of closeness or distance, all can receive the blessings of the Sangha); 8. Offering to a Single Monk (starting from the senior monk, give according to their needs). According to the donor's offering of clothing, distribute according to these eight methods. If there are no companions, then the senior monk should distribute, and should ask the donor which type of offering method to follow. If not following these eight methods, then one cannot obtain the blessings of offering to the Sangha. If not accepting offerings according to these eight methods, then one will despise and harm the faith of the devotees, violating many precepts. One should choose someone with five virtues to distribute. If good and bad are mixed and cannot be judged, then draw lots to decide. Others should not arbitrarily express opinions, thinking that the benefits are difficult to digest, and that wealth and poverty are uneven. Do not create suspicion and resentment because of this, and change others' aspirations. If clothing is obtained, it can be directly divided, without having to sell it for money. If it is absolutely necessary to exchange it for money, remember not to accept it with your own hands. One should say: 'I should not accept this impure money. If I need clothes, pure clothes will naturally be obtained when the time is right.' One should let the lay attendant know. Tell the donor, let the donor know that this person will give the money to the Bhikkhu, and the lay attendant should be rewarded with this money. After obtaining pure clothes, know when to ask for them. One should seek according to the Dharma, give according to the Dharma, offer according to the Dharma, receive according to the Dharma, and abide according to the Dharma. A renunciate should stay away from the thirty-eight winds: 1. Gain (if one obtains gain, joy arises in the mind, greedily seeking benefits without shame, blowing away the determination to cultivate the path); 2. Loss (if one loses gain, sorrow and vexation arise in the mind).

怨對恨情衰滅道心)三毀(若被折辱心便退沒。呵毀不受。道心敗衰)四譽(若得讚歎心生高譽。窺求名聞。道心動亂也)五稱(若他戴仰心。便我大。輕人重己。道心傾墜)六嘰(若失恭敬心便不掩。恕己嫌人。道心改變)七苦(若違情生惱心便不忍。結恨纏翳。消滅善心)八樂(若順情生過心便玩著。迷惑失性。道心凈散)白衣家有九法。未作檀越不應作。若至其家不應坐。何等九　一見比丘不喜起立。二不喜作禮。三不喜請比丘坐。四不喜比丘坐。五設有所說而不受。六若有衣服飲食所須之具。輕慢比丘而不與。七若多有而少與。八若有精細而與粗惡。九或不恭敬心與。觀相檀越於此九法中但有一事。不須數往其家　白衣家有九法　未作檀越應令作。若至其家應坐。何等九　一見比丘喜起立。二喜作禮。三喜請比丘坐。四喜比丘坐。五設有所說而信受。六若有衣服飲食所須之具敬重故而與。七若有少而與多。八若有粗惡與精細。九恭敬心與　觀望白衣家內外信心。備此九法者應請取作檀越。比丘無惱。檀越得福。道俗相假善法曰生　檀越有五事。不應與作覆缽羯磨　一不孝順父。二不孝順母。三不敬沙門。四不敬婆羅門。五不恭事比丘。此是惡人先無信心不受法罰。於法無益故不為也　白衣有十法。眾僧應與作

【現代漢語翻譯】 現代漢語譯本 怨恨、敵對、情慾衰退，都會消滅修道的決心（道心）。 三種毀壞道心的情況：一、如果受到折辱，內心便退縮消沉，呵斥譭謗不能接受，道心便會敗壞衰退；二、如果得到讚歎，內心便生起高傲自大的想法，窺探追求名聞利養，道心便會動搖混亂；三、如果他人戴高帽子仰慕自己，內心便自以為是，輕視別人，看重自己，道心便會傾斜墜落。 七種使道心改變的情況：一、如果失去恭敬心，便不會掩飾自己的過錯，寬恕自己，嫌棄別人，道心便會改變；二、如果遇到不順心的事情，內心便會惱怒不忍，結下怨恨，被煩惱纏繞，消滅善良的念頭；三、如果遇到順心的事情，內心便會玩樂執著，迷惑失性，道心便會消散。 在家居士有九種行為，在沒有成為檀越（Dān yuè，施主）之前不應該做，如果到了居士家，不應該坐下。是哪九種呢？一、見到比丘（Bǐqiū，和尚）不高興地站起來；二、不高興地作禮；三、不高興地請比丘坐；四、不高興比丘坐下；五、即使有所說法也不接受；六、如果有衣服、飲食等所需的物品，輕慢比丘而不給予；七、如果有很多卻給很少；八、如果有精細的卻給粗劣的；九、或者不恭敬地給予。觀察相貌，如果檀越有這九種行為中的任何一種，就不需要多次前往他家。 在家居士有九種行為，在沒有成為檀越（Dān yuè，施主）之前應該引導他們去做，如果到了居士家，應該坐下。是哪九種呢？一、見到比丘（Bǐqiū，和尚）高興地站起來；二、高興地作禮；三、高興地請比丘坐；四、高興比丘坐下；五、即使有所說法也相信接受；六、如果有衣服、飲食等所需的物品，因為敬重而給予；七、如果很少卻給予很多；八、如果有粗劣的卻給予精細的；九、恭敬地給予。觀察在家居士的內心和外在表現，如果具備這九種行為，就應該請他作為檀越（Dān yuè，施主）。這樣比丘（Bǐqiū，和尚）沒有煩惱，檀越（Dān yuè，施主）得到福報，僧俗互相幫助，善法就會增長。 檀越（Dān yuè，施主）有五種情況，不應該對他進行覆缽羯磨（Fù bō jié mó，一種佛教懲罰）。一、不孝順父親；二、不孝順母親；三、不尊敬沙門（Shāmén，出家人）；四、不尊敬婆羅門（Póluómén，印度教祭司）；五、不恭敬侍奉比丘（Bǐqiū，和尚）。這些人是惡人，原本就沒有信心，不接受佛法的懲罰，對佛法沒有益處，所以不為他們做覆缽羯磨（Fù bō jié mó，一種佛教懲罰）。 白衣（Báiyī，在家居士）有十種行為，僧眾應該對他進行覆缽羯磨（Fù bō jié mó，一種佛教懲罰）。

【English Translation】 English version Resentment, animosity, and the decline of desire will all extinguish the aspiration for enlightenment (Bodhi mind). There are three ways to destroy the Bodhi mind: First, if one is humiliated, the mind retreats and becomes depressed, unable to accept criticism and slander, then the Bodhi mind will be defeated and decline. Second, if one receives praise, the mind arises with arrogance and self-importance, seeking fame and gain, then the Bodhi mind will be shaken and confused. Third, if others flatter and admire oneself, the mind becomes self-righteous, belittling others and valuing oneself, then the Bodhi mind will be tilted and fall. There are seven ways to change the Bodhi mind: First, if one loses respect, one will not conceal one's faults, forgiving oneself and disliking others, then the Bodhi mind will change. Second, if one encounters unpleasant things, the mind will become angry and impatient, forming resentment and being entangled in afflictions, extinguishing good thoughts. Third, if one encounters pleasant things, the mind will indulge in pleasure and attachment, becoming deluded and losing one's nature, then the Bodhi mind will dissipate. Laypeople have nine behaviors that they should not do before becoming a Dān yuè (檀越, benefactor). If one goes to a layperson's home, one should not sit down. What are the nine? First, seeing a Bhikshu (比丘, monk) without happily standing up. Second, not happily making prostrations. Third, not happily inviting the Bhikshu to sit. Fourth, not happily having the Bhikshu sit down. Fifth, even if there is a Dharma talk, not accepting it. Sixth, if there are clothes, food, or other necessities, treating the Bhikshu with contempt and not giving them. Seventh, if there is a lot, giving very little. Eighth, if there is fine quality, giving coarse quality. Ninth, giving without respect. Observing the appearance, if a Dān yuè (檀越, benefactor) has any of these nine behaviors, there is no need to visit their home many times. Laypeople have nine behaviors that they should be guided to do before becoming a Dān yuè (檀越, benefactor). If one goes to a layperson's home, one should sit down. What are the nine? First, seeing a Bhikshu (比丘, monk) happily standing up. Second, happily making prostrations. Third, happily inviting the Bhikshu to sit. Fourth, happily having the Bhikshu sit down. Fifth, even if there is a Dharma talk, believing and accepting it. Sixth, if there are clothes, food, or other necessities, giving them with respect. Seventh, if there is little, giving a lot. Eighth, if there is coarse quality, giving fine quality. Ninth, giving with respect. Observing the layperson's mind and outward behavior, if they possess these nine behaviors, they should be invited to be a Dān yuè (檀越, benefactor). In this way, the Bhikshu (比丘, monk) has no afflictions, and the Dān yuè (檀越, benefactor) gains blessings. The Sangha and laity help each other, and good Dharma will grow. There are five situations in which a Dān yuè (檀越, benefactor) should not be subjected to the Uposatha (Fù bō jié mó, 覆鉢羯磨, a type of Buddhist punishment). First, not being filial to one's father. Second, not being filial to one's mother. Third, not respecting Shāmén (沙門, renunciates). Fourth, not respecting Brahmins (Póluómén, 婆羅門, Hindu priests). Fifth, not respectfully serving Bhikshus (比丘, monks). These people are evil, originally without faith, and do not accept the punishment of the Dharma, so it is not beneficial to perform the Uposatha (Fù bō jié mó, 覆鉢羯磨, a type of Buddhist punishment) for them. Laypeople (Báiyī, 白衣) have ten behaviors for which the Sangha should perform the Uposatha (Fù bō jié mó, 覆鉢羯磨, a type of Buddhist punishment) on them.

覆缽　一罵謗比丘。二為比丘作損減。三為比丘作無利益。四方便合無住處。五斗亂比丘。六于比丘前說佛惡。七說法惡。八說僧惡。九以無根不凈法謗比丘。十若犯。比丘尼　此十事中隨犯一事合為作覆缽羯磨。一切僧尼不得至其家。此人本有信心。今忽為惡。宜加以折伏令其改過。故作此法　比丘有十事。應與作遮不至白衣家羯磨　一喜罵謗白衣。二方便為白衣作損減。三方便為作無利益。四為作無住處。五斗亂白衣。六在白衣前毀佛。七在白衣前毀法。八在白衣前毀僧。九罵白衣作下業。十調誑白衣　比丘若犯一事應作羯磨治罰不聽。復至白衣家仰令使辭謝乞　歡喜有八法者應作僧使往白衣舍　一能聽。二能說。三自解。四能令他解。五能受語。六能憶持。七無謬失。八別好惡語義　比丘有五事。為白衣所不喜見　一喜親白衣。二喜瞋白衣。三喜強至白衣家。四喜與白衣竊語。五喜乞求白衣生不欲見　常喜往返白衣家有過失　一不囑比丘便入村。二在有欲意家女中坐。三獨坐。四在屏覆處。五無有知男女與女人過五六語。六者數見女人。七既相附近。八轉親厚。九已親厚生欲意。十已有欲意或至死若次死苦　比丘有五事生人疑　一數往淫女家。二數往婦人家。三數往大童女家。四數往黃門家。五數往比丘尼寺　

【現代漢語翻譯】 現代漢語譯本 覆缽（將缽倒扣，表示斷絕關係）：一、謾罵誹謗比丘（bhikshu，佛教出家男眾）。二、為比丘製造損害。三、為比丘製造無利益之事。四、巧合地使其沒有住處。五、挑撥比丘之間的爭鬥。六、在比丘面前說佛（Buddha，覺悟者）的壞話。七、說佛法的壞話。八、說僧（Sangha，佛教僧團）的壞話。九、以無根據的不凈之法誹謗比丘。十、若犯戒。比丘尼（bhikshuni，佛教出家女眾）。這十件事中，無論犯了哪一件，都應當對其進行覆缽羯磨（karma，行為，此處指宗教儀式）。一切僧尼都不得前往其家。此人原本有信心，現在忽然作惡，應當加以折服，令其改正過錯，所以制定此法。 比丘有十件事，應當對其進行遮止不至白衣（在家信徒）家羯磨：一、喜歡謾罵誹謗白衣。二、想方設法為白衣製造損害。三、想方設法為白衣製造無利益之事。四、為其製造沒有住處。五、挑撥白衣之間的爭鬥。六、在白衣面前詆譭佛。七、在白衣面前詆譭法（Dharma，佛法）。八、在白衣面前詆譭僧。九、謾罵白衣，做下賤的行業。十、欺騙白衣。比丘如果犯了其中任何一件，就應當進行羯磨，懲罰他不允許再次前往白衣家，並且要讓他辭謝並請求原諒。 如果僧使（負責僧團事務的使者）具備八種能力，就應當派遣他前往白衣的住所：一、能夠聽懂。二、能夠說。三、自己能夠理解。四、能夠使他人理解。五、能夠接受言語。六、能夠記住。七、沒有謬誤。八、能夠分辨好壞語義。 比丘有五件事，會被白衣所不喜歡見到：一、喜歡親近白衣。二、喜歡嗔恨白衣。三、喜歡強行前往白衣家。四、喜歡與白衣私下交談。五、喜歡向白衣乞求，使白衣產生不願意見到的情緒。經常往返白衣家有過失：一、不告知其他比丘就進入村莊。二、在有慾念的女子家中坐。三、獨自坐。四、在隱蔽的地方。五、與沒有知覺的男女和女人說超過五六句話。六、多次見到女人。七、已經互相接近。八、變得更加親密。九、已經親密到產生慾念。十、已經有慾念，或者面臨死亡，或者接近死亡的痛苦。 比丘有五件事會引起人們的懷疑：一、多次前往**家。二、多次前往婦人家。三、多次前往大童女家。四、多次前往黃門（太監）家。五、多次前往比丘尼寺。

【English Translation】 English version 'Overturning the bowl' (meaning severing relations): 1. Cursing and slandering bhikshus (Buddhist monks). 2. Creating harm for bhikshus. 3. Creating things that are not beneficial for bhikshus. 4. Coincidentally causing them to have no dwelling place. 5. Stirring up disputes among bhikshus. 6. Speaking ill of the Buddha (the Awakened One) in front of bhikshus. 7. Speaking ill of the Dharma (Buddhist teachings). 8. Speaking ill of the Sangha (Buddhist monastic community). 9. Slandering bhikshus with unfounded impure accusations. 10. If committing offenses. Bhikshunis (Buddhist nuns). If any one of these ten things is committed, an 'overturning the bowl' karma (action, here referring to a religious ritual) should be performed against them. All monks and nuns are not allowed to go to their home. This person originally had faith, but now suddenly does evil, and should be subdued to make them correct their mistakes, so this rule is established. If a bhikshu has ten faults, a karma should be performed to prevent them from going to the homes of laypeople (lay followers): 1. Likes to curse and slander laypeople. 2. Tries to create harm for laypeople. 3. Tries to create things that are not beneficial for laypeople. 4. Creates a situation where they have no dwelling place. 5. Stirs up disputes among laypeople. 6.詆譭佛在俗人面前. 7.詆譭佛法在俗人面前. 8.詆譭僧人在俗人面前. 9. Curses laypeople and engages in lowly occupations. 10. Deceives laypeople. If a bhikshu commits any one of these, a karma should be performed to punish them and prevent them from going to the homes of laypeople again, and they should be made to apologize and ask for forgiveness. If a monastic envoy (a messenger responsible for monastic affairs) possesses eight qualities, they should be sent to the homes of laypeople: 1. Able to listen. 2. Able to speak. 3. Able to understand themselves. 4. Able to make others understand. 5. Able to accept words. 6. Able to remember. 7. Without errors. 8. Able to distinguish between good and bad meanings. There are five things that bhikshus do that make laypeople dislike seeing them: 1. Likes to be close to laypeople. 2. Likes to be angry with laypeople. 3. Likes to force their way into the homes of laypeople. 4. Likes to talk privately with laypeople. 5. Likes to beg from laypeople, causing them to feel unwilling to see them. Frequently going back and forth to the homes of laypeople has faults: 1. Enters a village without informing other bhikshus. 2. Sits in the home of a woman with desires. 3. Sits alone. 4. In a secluded place. 5. Speaks more than five or six words with unknowing men and women. 6. Sees women frequently. 7. Has already become close. 8. Becomes even closer. 9. Has become so close as to develop desires. 10. Already has desires, or faces death, or the suffering of approaching death. There are five things that bhikshus do that cause people to be suspicious: 1. Frequently goes to the home of **. 2. Frequently goes to the home of a married woman. 3. Frequently goes to the home of a young maiden. 4. Frequently goes to the home of a eunuch. 5. Frequently goes to a bhikshuni monastery.

比丘入王宮至婇女間有十過失　一夫人禮拜比丘。比丘先笑王夫人亦笑。王疑比丘與夫人有私。二夫人有身令王生疑。三太子欲反。王疑比丘。四內有密語以聞。于外王疑比丘。五宮內失寶。王疑比丘。六王以賤人在高位。外不喜者疑比丘。七王以高位者在下職。外不喜者疑比丘。八王非時集四部兵。其不喜者疑比丘。九集兵中路而還。其不喜者疑比丘。十王出好象馬。端政女人見則心生愛著。非比丘法。比丘不于有力而親近大官不逸斯過。

護持法藏第八

三藏教法　一修多羅藏(此云本說。是一切經教)二毗尼藏(此云能威。是一切戒律)三阿毗曇藏(此云無比法。是一切論文)　三學行法　一增戒學(善修戒也)二增定學(修心正念勤習禪定)三增慧學(求解思義修道觀法)　三種持　一持經(依經而行)二持律(依律而行)三持摩夷(依論而行)　三種知法人　一知法(善解經義)二知律(善識律相)三知摩夷(善知論文)　三種如法　一是法(所為合經)二是毗尼(事必如律)三是佛所教(合受教事也)　四種廣說　一者有人言。我從佛邊聞如是法。二者有人言。我從眾僧聞如是法。三者有人言。我從眾多知法人邊聞如是法。四者有人言。我從一知法人邊聞如是法　佛言。若聞其所說不應便生

【現代漢語翻譯】 現代漢語譯本： 比丘進入王宮，與後宮嬪妃相處，有十種過失：一，夫人向比丘禮拜，比丘先笑了，王夫人也笑了，國王因此懷疑比丘與夫人有私情。二，夫人懷孕，令國王生疑。三，太子想要謀反，國王懷疑比丘參與其中。四，宮內有秘密談話被泄露，國王懷疑比丘。五，宮內丟失寶物，國王懷疑比丘。六，國王提拔某人到高位，外面有人不高興，就懷疑比丘從中作梗。七，國王將原本身居高位的人降到低職，外面有人不高興，也懷疑比丘。八，國王在不適當的時候集結軍隊，那些不高興的人懷疑比丘從中挑撥。九，軍隊集結后又中途返回，那些不高興的人懷疑比丘。十，國王拿出好的象馬和容貌端正的女子，（人們）見了就心生愛戀執著，這不符合比丘的修行。比丘如果不親近有權勢的大官，就不會有這些過失。

護持法藏第八

三藏教法：一，修多羅藏（Sutra-pitaka）（此云本說，是一切經教）；二，毗尼藏（Vinaya-pitaka）（此云能威，是一切戒律）；三，阿毗曇藏（Abhidhamma-pitaka）（此云無比法，是一切論文）。 三學行法：一，增戒學（Adhisila-sikkha）（善修戒也）；二，增定學（Adhicitta-sikkha）（修心正念，勤習禪定）；三，增慧學（Adhipanna-sikkha）（求解思義，修道觀法）。 三種持：一，持經（依經而行）；二，持律（依律而行）；三，持摩夷（依論而行）。 三種知法人：一，知法（善解經義）；二，知律（善識律相）；三，知摩夷（善知論文）。 三種如法：一是法（所為合經）；二是毗尼（事必如律）；三是佛所教（合受教事也）。 四種廣說：一者，有人說：『我從佛（Buddha）邊聽聞如此的法。』二者，有人說：『我從眾僧（Sangha）處聽聞如此的法。』三者，有人說：『我從眾多知法人處聽聞如此的法。』四者，有人說：『我從一位知法人處聽聞如此的法。』佛說：『如果聽到他們所說的，不應該立刻』

【English Translation】 English version: A Bhikkhu (Buddhist monk) entering the royal palace and associating with the palace women has ten faults: First, when the queen bows to the Bhikkhu, if the Bhikkhu laughs first and then the queen laughs, the king will suspect the Bhikkhu of having an affair with the queen. Second, if the queen becomes pregnant, it will cause the king to be suspicious. Third, if the crown prince intends to rebel, the king will suspect the Bhikkhu's involvement. Fourth, if secret conversations within the palace are leaked, the king will suspect the Bhikkhu. Fifth, if treasures are lost within the palace, the king will suspect the Bhikkhu. Sixth, if the king elevates someone to a high position and those outside are displeased, they will suspect the Bhikkhu's influence. Seventh, if the king demotes someone from a high position to a lower one and those outside are displeased, they will suspect the Bhikkhu. Eighth, if the king assembles troops at an inappropriate time, those who are displeased will suspect the Bhikkhu. Ninth, if the assembled troops are turned back midway, those who are displeased will suspect the Bhikkhu. Tenth, if the king presents fine elephants, horses, and beautiful women, seeing them will cause attachment and desire, which is not in accordance with the Bhikkhu's practice. If a Bhikkhu does not associate closely with powerful officials, these faults will not arise.

Chapter Eight: Protecting the Dharma Treasury

The Three Pitakas (collections of teachings): 1. Sutra-pitaka (Basket of Discourses) (meaning 'original teachings,' encompassing all scriptures); 2. Vinaya-pitaka (Basket of Discipline) (meaning 'leading well,' encompassing all precepts); 3. Abhidhamma-pitaka (Basket of Higher Doctrine) (meaning 'incomparable Dharma,' encompassing all treatises). The Three Trainings: 1. Adhisila-sikkha (Higher Training in Morality) (cultivating precepts well); 2. Adhicitta-sikkha (Higher Training in Mental Discipline) (cultivating the mind with right mindfulness, diligently practicing meditation); 3. Adhipanna-sikkha (Higher Training in Wisdom) (seeking understanding, contemplating meaning, cultivating the path, and observing the Dharma). The Three Kinds of Upholding: 1. Upholding the Sutras (acting according to the Sutras); 2. Upholding the Vinaya (acting according to the Vinaya); 3. Upholding the Matrika (acting according to the treatises). The Three Kinds of Dharma Knowers: 1. Knowing the Dharma (understanding the meaning of the Sutras well); 2. Knowing the Vinaya (recognizing the characteristics of the Vinaya well); 3. Knowing the Matrika (knowing the treatises well). The Three Kinds of Accordance with the Dharma: 1. Is Dharma (what is done accords with the Sutras); 2. Is Vinaya (matters must be according to the Vinaya); 3. Is what the Buddha (Buddha) taught (accords with the received teachings). The Four Kinds of Extensive Explanations: 1. There is someone who says, 'I heard this Dharma from the Buddha (Buddha).' 2. There is someone who says, 'I heard this Dharma from the Sangha (community of monks).' 3. There is someone who says, 'I heard this Dharma from many Dharma knowers.' 4. There is someone who says, 'I heard this Dharma from one Dharma knower.' The Buddha said, 'If you hear what they say, you should not immediately'

嫌疑亦不應呵。當審定文句勘驗三藏。若與經相應律相應毗曇相應。當善受持亦教他人。若義不入前三法相應者即應舍之。此以三藏教驗其所說。若欲驗三藏知邪正者。當以理法印之　以三法印驗小乘教　一者一切法無常。二者一切法苦。三者一切法無我。若經律論明此三句義者。是佛正法　次以四法印驗通教大乘　一一切法無常。二一切法苦。三一切法無我。四涅槃法寂滅。初二句世諦。中一句真諦。后一句金剛以後常果也。若經律論明此四句義者。是佛正法也　次以五法印驗通宗大乘　一一切無常。二一切法苦。三一切法空。四一切法無我。五一切法寂滅。初二句有為緣集法界不同敗壞也。中二句無為緣集法界常住。后一句自體緣集法界本來常爾不增不減非常非無常也。若經律論明此五句義者。是佛大乘真宗正法也。又四堪法印　一法體堪。二因緣堪。三作堪。四成辨堪也　持律人有五功德　一戒品慳牢。二善勝諸惡。三于眾中決斷無畏。四若有疑悔能開解。五善持毗尼令正法久住　茲毗尼心者。實曰靈腑寶藏也。儉約內外。光潤自他。守護六根。防慎三業。低昂允理。進退合儀。上下相管。大小是錄。行立指授。坐臥教詔哉。自非如來慈被熟能若斯。故稱佛為六道尊師四生父母矣。豈直言贊而已僉共行之學之。

【現代漢語翻譯】 現代漢語譯本： 不應該隨意指責別人的嫌疑。應當審定文句，勘驗三藏（佛教經典的總稱）。如果與經（佛經）、律（戒律）、毗曇（論藏，對佛經的解釋）相應，就應當好好地接受並教導他人。如果義理不符合前面三種法，就應該捨棄它。這是用三藏教義來檢驗其所說是否正確。如果想要檢驗三藏，辨別邪正，應當用理法來印證。 用三法印來檢驗小乘教義：一是諸法無常，二是諸法是苦，三是諸法無我。如果經、律、論闡明這三句義理，就是佛的正法。 其次用四法印來檢驗通教大乘：一是諸法無常，二是諸法是苦，三是諸法無我，四是涅槃寂滅。前兩句是世俗諦（相對於真諦的世俗認知），中間一句是真諦（究竟真理），后一句是金剛（比喻堅固不壞的智慧）以後的常果（永恒的果報）。如果經、律、論闡明這四句義理，就是佛的正法。 再次用五法印來檢驗通宗大乘：一是諸法無常，二是諸法是苦，三是諸法是空，四是諸法無我，五是諸法寂滅。前兩句是有為緣集法界（由因緣和合而成的現象界）的不同敗壞。中間兩句是無為緣集法界（不依賴因緣和合的常住境界）。后一句是自體緣集法界（自性清凈的境界）本來就是這樣，不增不減，不是常也不是無常。如果經、律、論闡明這五句義理，就是佛的大乘真宗正法。 又有四堪法印：一是法體堪能，二是因緣堪能，三是作用堪能，四是成就辨別堪能。 持律（遵守戒律）的人有五種功德：一是戒品堅固，二是善能戰勝諸惡，三是在大眾中決斷無畏，四是如果有人有疑慮能開解，五是善於持守毗尼（戒律），使正法長久住世。 這毗尼之心，實在是靈府寶藏啊！節儉約束內外，光潤自己和他人，守護六根（眼耳鼻舌身意），防備謹慎身口意三業，舉止合理，進退合乎禮儀，上下互相管理，大小事都記錄在案。行走站立有指示，坐臥有教導。如果不是如來（佛）慈悲普被，誰能做到這樣呢？所以稱佛為六道尊師、四生父母啊！豈止是用言語讚歎而已，大家共同實行它，學習它。

【English Translation】 English version: Suspicion should not be casually condemned. One should carefully examine the wording and verify it against the Tripitaka (the collection of Buddhist scriptures). If it corresponds with the Sutra (discourses of the Buddha), the Vinaya (rules of monastic discipline), and the Abhidharma (philosophical analysis of the teachings), then it should be well received and taught to others. If the meaning does not align with the preceding three teachings, it should be discarded. This is to examine what is said using the teachings of the Tripitaka. If one wishes to examine the Tripitaka to discern right from wrong, one should verify it with reason and Dharma. Use the Three Dharma Seals to examine the teachings of the Hinayana (Small Vehicle): First, all dharmas are impermanent (Anitya). Second, all dharmas are suffering (Duhkha). Third, all dharmas are without self (Anatman). If the Sutras, Vinaya, and Shastras (commentaries) clarify these three meanings, it is the true Dharma of the Buddha. Next, use the Four Dharma Seals to examine the teachings of the Common Mahayana (Great Vehicle): First, all dharmas are impermanent. Second, all dharmas are suffering. Third, all dharmas are without self. Fourth, Nirvana is quiescence (Shanti). The first two statements are conventional truth (relative truth), the middle statement is ultimate truth (absolute truth), and the last statement is the constant fruit (eternal reward) after Vajra (diamond-like wisdom). If the Sutras, Vinaya, and Shastras clarify these four meanings, it is the true Dharma of the Buddha. Next, use the Five Dharma Seals to examine the teachings of the Comprehensive Mahayana: First, all is impermanent. Second, all dharmas are suffering. Third, all dharmas are empty (Shunyata). Fourth, all dharmas are without self. Fifth, all dharmas are quiescent. The first two statements refer to the different deteriorations of the conditioned, causally arisen Dharma realm (the realm of phenomena arising from causes and conditions). The middle two statements refer to the permanent, unconditioned, causally arisen Dharma realm (the realm of permanence not dependent on causes and conditions). The last statement refers to the self-existent, causally arisen Dharma realm (the realm of inherent purity) which is originally always thus, neither increasing nor decreasing, neither permanent nor impermanent. If the Sutras, Vinaya, and Shastras clarify these five meanings, it is the true Dharma of the Great Vehicle. There are also the Four Seals of Competence: First, the essence of the Dharma is competent. Second, the causes and conditions are competent. Third, the function is competent. Fourth, the accomplishment and discernment are competent. A person who upholds the Vinaya (rules of discipline) has five merits: First, the precepts are firmly held. Second, they are skilled at overcoming all evils. Third, they are fearless in making decisions in the assembly. Fourth, if there are doubts, they can resolve them. Fifth, they are skilled at upholding the Vinaya, enabling the true Dharma to abide long in the world. This mind of Vinaya is truly a spiritual treasure! It is frugal and restrained internally and externally, illuminating oneself and others, guarding the six senses (eye, ear, nose, tongue, body, and mind), and cautiously preventing the three karmas (body, speech, and mind). Actions are reasonable, and advancing and retreating are in accordance with etiquette. Superiors and subordinates manage each other, and matters large and small are recorded. There are instructions for walking and standing, and teachings for sitting and lying down. If it were not for the Buddha's (Tathagata) compassion pervading all, who could do this? Therefore, the Buddha is called the honored teacher of the six realms and the parents of the four kinds of beings! It is not just a matter of praising with words, but everyone should practice it and learn it.

彼我丈夫已得當得。如火在木攢搖施光。似玉處泥濤澄發彩。譬金藏土土闇。金明闇銷金顯。水清玉現。尸羅清凈三昧現前。光流惠起。故經云。先以定動。后以智拔。斯言信矣。戒凈定凈。定凈惠凈。惠凈心凈。心凈土凈。　毗尼心一卷一十八紙

毗尼心一卷

【現代漢語翻譯】 現代漢語譯本： 『我的丈夫已經得到了他應得的。』就像火在木頭上，通過積聚搖動而發出光芒。又像玉石處在泥中，經過淘洗澄凈后發出光彩。譬如黃金藏在泥土中，泥土昏暗，黃金顯現時，昏暗便消散，黃金的光明便顯露出來。水清澈時，玉石便顯現。持戒清凈，三昧（Samadhi，禪定）便會現前，光明流溢，智慧生起。所以經書上說：『先用禪定來動搖（煩惱），然後用智慧來拔除（煩惱）。』這話確實可信。戒律清凈，禪定就清凈；禪定清凈，智慧就清凈；智慧清凈，心就清凈；心清凈，國土就清凈。 《毗尼心》一卷，一十八紙。 《毗尼心》一卷

【English Translation】 English version: 'My husband has already obtained what he should obtain.' It is like fire in wood, emitting light through accumulation and shaking. It is like jade in mud, emitting color after being washed and purified. It is like gold hidden in the soil; when the soil is dark, the gold is hidden, but when the gold appears, the darkness disappears, and the brightness of the gold is revealed. When the water is clear, the jade appears. When the precepts (Sila) are pure, Samadhi (禪定) appears, light flows, and wisdom arises. Therefore, the scriptures say: 'First use Samadhi to shake (afflictions), then use wisdom to uproot (afflictions).' This saying is indeed credible. When the precepts are pure, Samadhi is pure; when Samadhi is pure, wisdom is pure; when wisdom is pure, the mind is pure; when the mind is pure, the land is pure. 《Vinaya Heart》, one volume, eighteen pages. 《Vinaya Heart》, one volume