T85n2793_三部律抄

大正藏第 85 冊 No. 2793 三部律抄

No. 2793

三部律抄一卷

作法事不犯別□□□□□□□□□□□□□□□□□□□□四□豎㯹相。令一人□□□□□□□□□□□□□一切僧盡集結界則成就。後作羯磨。盡不□□□□□□□□□□□□□至一肘應留中間。更豎四㯹為作大界內相□□□□□□□□□□□□□外相三週一切僧盡集。作法同上。若未結不失□□□□□□□□□□□□□結不失衣界竟無有擲石所及處自然也□□□□□□□□□□□□□自然界乃至是盜處自然界□□□□落二界有別是□□□□□□答曰。此人看文生思議不熟。何以知然。十誦律成文比丘問佛。于無僧坊聚落中住。初僧坊未結界。白佛應幾許。佛言。隨聚洛界是僧坊界。元聚落空處初作僧坊未結界。應幾許方一拘盧舍。是中諸比丘不應別作布薩羯磨得罪。欲論界處處義通不局一處。如別眾食界作法事並盜處用無局也　問曰。六十三步內結界一切處可得成就不　答曰。如先說非一切處用皆成。唯明極大村。眾僧難集故開聽。若小村僧可集處作法成結界。若界不成。于中受戒並一切羯磨亦皆不成　問曰。僧祇律但道成。邑聚落相去七庵婆羅樹外異眾相見不妨法事。云何得知是大村也　答曰。經

【現代漢語翻譯】現代漢語譯本

三部律抄一卷作法事不犯別……四……豎㯹相（邊界標誌）。令一人……一切僧眾全部聚集結界，這樣就完成了。之後再作羯磨（羯磨：佛教儀式）。盡不……至一肘（長度單位）應留中間。再豎四㯹，作為大界內的標誌……外相三週，一切僧眾全部聚集。作法與上相同。若未結界，不失……結界不失衣界，最終沒有投擲石塊所能及之處，這是自然形成的……自然界，乃至是盜竊之處的自然界……落入二界有區別，是……答：此人看文生出思議，並不熟悉。何以見得？《十誦律》（佛教戒律）中，有比丘問佛：『在沒有僧坊的聚落中居住，最初僧坊還未結界，請問應該如何？』佛說：『隨聚落的邊界就是僧坊的邊界。』原本聚落空曠之處，初次建造僧坊還未結界，應該多大範圍？一拘盧舍（長度單位）。其中諸比丘不應另外作布薩羯磨（布薩羯磨：一種佛教儀式），否則會犯戒。』想要討論界處，處處義理相通，不侷限於一處。如別眾食界（別眾食界：僧團用餐的特定區域）的作法事宜，以及盜竊之處的使用，都沒有侷限。問：六十三步內結界，所有地方都可以成就嗎？答：如先前所說，並非所有地方都適用，都能成就。只是說明極大的村落，眾僧難以聚集，所以才開許。若是小村，僧眾可以聚集的地方，作法就能成就結界。若結界不成，于其中受戒以及一切羯磨也都不成。問：《僧祇律》（佛教戒律）只說：『成就。邑聚落相距七庵婆羅樹之外，異眾相見不妨礙法事。』如何得知這是大村呢？答：經

【English Translation】 English version

A Copy of the Three-Part Vinaya, One Volume The act of performing the Dharma does not violate the separate...four...erecting boundary markers (㯹相, boundary markers). Have one person...all the Sangha (僧伽, monastic community) gather to establish the boundary, and then it is complete. Afterward, perform the Karma (羯磨, a formal act of the Sangha). Completely not...to one elbow's length (肘, a unit of measurement), a space should be left in the middle. Erect four more boundary markers as markers within the great boundary...outer appearance three times around, all the Sangha gather. The procedure is the same as above. If the boundary is not established, it is not lost...establishing the boundary does not lose the robe boundary, and ultimately there is no place reachable by throwing a stone, this is naturally formed...natural boundary, even the natural boundary of a place of theft...falling into two boundaries is different, it is...Answer: This person generates thoughts from reading the text and is not familiar with it. How is this known? In the Ten Recitation Vinaya (十誦律, a Buddhist code of conduct), a Bhiksu (比丘, Buddhist monk) asked the Buddha: 'Living in a settlement without a Sangharama (僧坊, monastery), where the Sangharama has not yet been established, what should be done?' The Buddha said: 'The boundary of the settlement is the boundary of the Sangharama.' Originally, in an empty place in the settlement, a Sangharama is built for the first time and the boundary has not yet been established, how large should it be? One krosa (拘盧舍, a unit of measurement). The Bhiksus within should not separately perform the Posadha Karma (布薩羯磨, a fortnightly ceremony of confession and recitation of monastic rules), otherwise they will commit an offense.' If you want to discuss the boundary, the meaning is universal everywhere, not limited to one place. For example, the procedure for the separate meal boundary (別眾食界, a designated area for the Sangha to eat separately), and the use of a place of theft, are not limited. Question: Can establishing a boundary within sixty-three steps be accomplished everywhere? Answer: As said before, it is not applicable and cannot be accomplished everywhere. It only clarifies that in extremely large villages, it is difficult for the Sangha to gather, so it is permitted. If it is a small village where the Sangha can gather, performing the Dharma will accomplish the establishment of the boundary. If the boundary is not established, then taking vows and all Karmas within it will also not be accomplished. Question: The Mahasamghika Vinaya (僧祇律, a Buddhist code of conduct) only says: 'Accomplished. If the villages are separated by seven mango trees, seeing different groups does not hinder the Dharma.' How can we know that this is a large village? Answer: The Sutra (經)

文廣習諸異論遍知智者。意若偏執則生患增。或若依十誦律。聚落界內外盡集故。證知僧祇是大村也　問曰。何故結不失衣界。獨言除外界也　答曰。本阿練若處住在聚落安衣生患。是故除也。下至四周名為村界。齊辟外五卷以來名為村外界也。初結不失衣界。若無村者應言除村也。結不失衣界竟遍大界上。若有村者當村處無不失衣界。后村移去時應更結界不失衣界也　問曰。比丘比丘尼受大戒時。于大僧戒場上更不結界。作法成不　答曰。不成受戒。所以者何。僧尼界各別。不相攝故不成也　問曰。結界時餘人變根作比丘比丘尼。此事云何　答曰。十誦云。比丘結界時餘人變根作比丘尼。羯磨人不變根。名大僧界　問曰。比丘結界時羯磨人變根作比丘尼。為誰界　答曰。十誦云。羯磨人變根。餘人不變。即名比丘尼。界時亦如是。

三部律布薩品第四

僧祇曰。布薩有二種。一者十四日。二者十五日。十四日名小布薩。十五日名大布薩。一歲大布薩有十八。小布薩有六。都並有二十四布薩。中間布薩者。比丘斗諍中間未和合。應作單白羯磨。非時說戒。前過後未至。故名中間布薩　四分曰。廣略十五種布薩。皆因八難事遠近。遠唱僧常聞。唱僧常聞。要先作單白羯磨竟。然後唱僧常聞。初十五種說戒者

【現代漢語翻譯】現代漢語譯本：文廣習得各種不同理論，遍知一切的智者，如果心意有所偏執，就會產生煩惱並使其增長。或者如果依據《十誦律》（Dasa-bhāṇavāra-vinaya），聚落（gāma，村落）的界限內外都聚集在一起，由此可以證明僧團（saṃgha，佛教僧侶團體）是一個大村落。問：為什麼在結不失衣界（acīvara-viprayoga-sīmā，防止僧侶丟失袈裟的結界）時，只說要排除外界呢？答：因為原本在阿練若（arañña，森林）處居住，在聚落安放袈裟會產生煩惱，所以要排除。下至四周被稱為村界，與墻壁外五卷（長度單位）的距離被稱為村外界。最初結不失衣界時，如果沒有村落，就應該說排除村落。結不失衣界完畢后，遍及整個大界（mahā-sīmā，大的結界範圍）之上，如果存在村落，那麼村落所在之處就沒有不失衣界。之後村落遷移走時，應該重新結界，建立不失衣界。問：比丘（bhikkhu，男性僧侶）和比丘尼（bhikkhunī，女性僧侶）受大戒（upasampadā，正式出家受戒）時，在大僧（mahāsaṃgha，大的僧團）的戒場上不再重新結界，這樣的作法能成立嗎？答：不能成立。為什麼呢？因為僧和尼的界限是各自不同的，互不包含，所以不能成立。問：結界時，如果其他人變性成為比丘或比丘尼，這件事該如何處理？答：《十誦律》中說，比丘結界時，如果其他人變性成為比丘尼，而羯磨人（kammakaraka，執行羯磨的人）沒有變性，那麼就稱為大僧界。問：比丘結界時，如果羯磨人變性成為比丘尼，那麼這是為誰結的界？答：《十誦律》中說，如果羯磨人變性，而其他人沒有變性，那麼就稱為比丘尼。結界時也是如此。

三部律（Tripiṭaka，佛教經、律、論三藏）布薩品（Poṣadha-vastu，說戒品）第四

《僧祇律》（Mahāsaṃghika-vinaya）中說：布薩（Poṣadha，齋戒）有兩種，一種是十四日，一種是十五日。十四日稱為小布薩，十五日稱為大布薩。一年中大布薩有十八次，小布薩有六次，總共有二十四次布薩。中間布薩是指，比丘之間發生爭鬥，中間尚未和解，應該進行單白羯磨（ekākṣarī-jñapti-karma，一種簡單的羯磨儀式），在非應時的時間說戒，時間提前或延後，因此稱為中間布薩。《四分律》（Dharmaguptaka-vinaya）中說：廣略共有十五種布薩，都是因為八難（aṣṭāv akṣaṇāḥ，沒有機會修行佛法的八種障礙）的事情有遠近之分。遠處唱誦，僧眾經常聽到，唱誦，僧眾經常聽到，一定要先進行單白羯磨完畢，然後才能唱誦，讓僧眾經常聽到。最初的十五種說戒者。

【English Translation】 English version: The wise, extensively learned in various doctrines and all-knowing, if their minds are biased, will generate and increase suffering. Or, if according to the Dasa-bhāṇavāra-vinaya (Dasa-bhāṇavāra-vinaya, a Vinaya text), the boundaries inside and outside the village (gāma, village) are all gathered together, it can be proven that the Sangha (saṃgha, Buddhist monastic community) is a large village. Question: Why, when establishing the acīvara-viprayoga-sīmā (acīvara-viprayoga-sīmā, boundary to prevent monks from losing their robes), is it only said to exclude the outside? Answer: Because originally residing in the arañña (arañña, forest), placing robes in the village would cause suffering, therefore it is excluded. The area down to the four surrounding sides is called the village boundary, and the distance outside the walls of five 'volumes' (unit of length) is called the outside of the village boundary. Initially, when establishing the acīvara-viprayoga-sīmā, if there is no village, it should be said to exclude the village. After establishing the acīvara-viprayoga-sīmā, it covers the entire mahā-sīmā (mahā-sīmā, large boundary area). If there is a village, then the place where the village is located has no acīvara-viprayoga-sīmā. Later, when the village moves away, the boundary should be re-established, creating the acīvara-viprayoga-sīmā. Question: When a bhikkhu (bhikkhu, male monk) and a bhikkhunī (bhikkhunī, female nun) receive the upasampadā (upasampadā, full ordination), if the boundary is not re-established in the ordination hall of the Mahāsaṃgha (mahāsaṃgha, great Sangha), is the procedure valid? Answer: It is not valid. Why? Because the boundaries of the monks and nuns are separate and do not include each other, so it is not valid. Question: When establishing the boundary, if someone changes their gender to become a bhikkhu or bhikkhunī, how should this be handled? Answer: The Dasa-bhāṇavāra-vinaya says that when a bhikkhu is establishing the boundary, if someone changes their gender to become a bhikkhunī, and the kammakaraka (kammakaraka, the one performing the karma) does not change their gender, then it is called the Mahāsaṃgha boundary. Question: When a bhikkhu is establishing the boundary, if the kammakaraka changes their gender to become a bhikkhunī, for whom is the boundary being established? Answer: The Dasa-bhāṇavāra-vinaya says that if the kammakaraka changes their gender and others do not change, then it is called a bhikkhunī. The same applies when establishing the boundary.

The fourth chapter, Poṣadha-vastu (Poṣadha-vastu, chapter on Uposatha) of the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures - Sutra, Vinaya, and Abhidharma).

The Mahāsaṃghika-vinaya (Mahāsaṃghika-vinaya, Vinaya of the Mahasanghika school) says: There are two types of Poṣadha (Poṣadha, observance day), one is on the fourteenth day, and the other is on the fifteenth day. The fourteenth day is called the small Poṣadha, and the fifteenth day is called the great Poṣadha. There are eighteen great Poṣadhas in a year, and six small Poṣadhas, totaling twenty-four Poṣadhas. The intermediate Poṣadha refers to when there is a dispute among the bhikkhus, and they have not yet reconciled. A ekākṣarī-jñapti-karma (ekākṣarī-jñapti-karma, a simple karma ritual) should be performed, and the precepts should be recited at an inappropriate time, either earlier or later, hence it is called the intermediate Poṣadha. The Dharmaguptaka-vinaya (Dharmaguptaka-vinaya, Vinaya of the Dharmaguptaka school) says: There are fifteen types of Poṣadha, both broad and concise, all because the eight aṣṭāv akṣaṇāḥ (aṣṭāv akṣaṇāḥ, eight unfavorable conditions for practicing the Dharma) are near or far. Chanting from afar, the Sangha often hears, chanting, the Sangha often hears, it is necessary to first complete the ekākṣarī-jñapti-karma, and then chant, so that the Sangha often hears. The initial fifteen reciters of the precepts.

。說戒序已。餘者常聞。第四序乃至二不定已。餘者僧常聞。第五說序乃至三十事已。餘者僧常聞。第二五種說戒者。說序四事已。餘者僧常聞。第二說序四事十三已。餘者僧常聞。第三說序乃至二不定已。餘者僧常聞。第四說序乃至三十事已。餘者僧常聞。第五說序乃至九十已。餘者僧常聞。第三五種說戒者。說序四事十三已。餘者僧常聞。第二說序乃至二不定已。餘者僧常聞。第三說序乃至三十事已。餘者僧常聞。第四說序乃至九十已。餘者僧常聞。第說序乃至提舍尼已。餘者僧常聞。是名十五種說戒　問曰。比丘尼得聽戒不　答曰。比丘。答曰。四分曰。比丘說時比丘尼不應聽　問曰。若人犯突吉羅罪得聽戒不　答曰。四分曰。不得聽戒亦不得作誦戒人　四分曰。犯四畏。若有如是男子來。被髮著黑衣。持刀至大眾中。作如是言。我作極大重惡斷頭罪。隨汝等所喜我當作。時大眾人即捉縛。打惡聲鼓為現死相。順路唱令從右門出至殺處殺之。如是比丘尼波羅夷法中生大恐畏。如是念。若未犯波羅夷終已不犯。若犯都無覆藏。發心如法懺悔。此是第一犯畏。有如是男子。被髮著黑衣。持牟梢刀至大眾中。作如是言。我作惡不善。隨眾人所喜我當作。時眾人即奪取梢刀打之。驅出右門。如是比丘尼于僧殘法中生大恐

【現代漢語翻譯】現代漢語譯本：說戒序已經完畢。其餘部分僧眾經常聽聞。第四次說戒序乃至二不定法已經完畢。其餘部分僧眾經常聽聞。第五次說戒序乃至三十事已經完畢。其餘部分僧眾經常聽聞。第二組五種說戒：說戒序和四事已經完畢。其餘部分僧眾經常聽聞。第二次說戒序、四事和十三事已經完畢。其餘部分僧眾經常聽聞。第三次說戒序乃至二不定法已經完畢。其餘部分僧眾經常聽聞。第四次說戒序乃至三十事已經完畢。其餘部分僧眾經常聽聞。第五次說戒序乃至九十事已經完畢。其餘部分僧眾經常聽聞。第三組五種說戒：說戒序、四事和十三事已經完畢。其餘部分僧眾經常聽聞。第二次說戒序乃至二不定法已經完畢。其餘部分僧眾經常聽聞。第三次說戒序乃至三十事已經完畢。其餘部分僧眾經常聽聞。第四次說戒序乃至九十事已經完畢。其餘部分僧眾經常聽聞。第五次說戒序乃至提舍尼（懺悔法）已經完畢。其餘部分僧眾經常聽聞。以上稱為十五種說戒。問：比丘尼（bhikkhuni，女性出家人）可以聽戒嗎？答：比丘（bhikkhu，男性出家人）。《四分律》（Dharmaguptaka Vinaya）說：比丘說戒時，比丘尼不應該聽。問：如果有人犯了突吉羅罪（dukkhata，輕罪），可以聽戒嗎？答：《四分律》說：不得聽戒，也不得作為誦戒人。《四分律》說：犯四種畏懼。如果有一個這樣的男子來，披散著頭髮，穿著黑衣，拿著刀到大眾中，說這樣的話：『我做了極大的重惡斷頭罪，隨你們喜歡，我做什麼都可以。』這時大眾立即捉住他捆綁起來，敲打發出惡聲的鼓，為他展現死亡的景象，沿著路唱令，從右門出去到殺人的地方殺了他。這樣，比丘尼在波羅夷法（parajika，斷頭罪）中產生大恐畏。這樣想：如果未犯波羅夷，最終也不會犯。如果犯了，都不要隱瞞，發心如法懺悔。這是第一種犯畏。有這樣一個男子，披散著頭髮，穿著黑衣，拿著矛梢刀到大眾中，說這樣的話：『我做了惡不善的事情，隨眾人喜歡，我做什麼都可以。』這時眾人立即奪取他的梢刀打他，驅逐出右門。這樣，比丘尼于僧殘法（sanghavasesa，僅次於波羅夷的重罪）中生大恐。

【English Translation】 English version: The recitation of the preamble to the precepts is complete. The rest is regularly heard by the Sangha (community of monks). The fourth recitation of the preamble up to the two uncertain rules is complete. The rest is regularly heard by the Sangha. The fifth recitation of the preamble up to the thirty matters is complete. The rest is regularly heard by the Sangha. The second set of five recitations of the precepts: the recitation of the preamble and the four matters is complete. The rest is regularly heard by the Sangha. The second recitation of the preamble, the four matters, and the thirteen matters is complete. The rest is regularly heard by the Sangha. The third recitation of the preamble up to the two uncertain rules is complete. The rest is regularly heard by the Sangha. The fourth recitation of the preamble up to the thirty matters is complete. The rest is regularly heard by the Sangha. The fifth recitation of the preamble up to the ninety matters is complete. The rest is regularly heard by the Sangha. The third set of five recitations of the precepts: the recitation of the preamble, the four matters, and the thirteen matters is complete. The rest is regularly heard by the Sangha. The second recitation of the preamble up to the two uncertain rules is complete. The rest is regularly heard by the Sangha. The third recitation of the preamble up to the thirty matters is complete. The rest is regularly heard by the Sangha. The fourth recitation of the preamble up to the ninety matters is complete. The rest is regularly heard by the Sangha. The fifth recitation of the preamble up to the desana (confession) is complete. The rest is regularly heard by the Sangha. These are called the fifteen recitations of the precepts. Question: Can a Bhikkhuni (female monastic) listen to the precepts? Answer: A Bhikkhu (male monastic). The Dharmaguptaka Vinaya (Four-Part Rule) says: When a Bhikkhu recites the precepts, a Bhikkhuni should not listen. Question: If someone has committed a Dukkata (minor offense), can they listen to the precepts? Answer: The Dharmaguptaka Vinaya says: They may not listen to the precepts, nor may they be a reciter of the precepts. The Dharmaguptaka Vinaya says: There are four fears. If there is a man who comes, with disheveled hair, wearing black clothes, holding a knife, to the assembly, and says such words: 'I have committed a great and terrible crime deserving of beheading; whatever you wish, I will do.' Then the assembly immediately seizes him, binds him, beats a drum making a terrible sound, shows him the appearance of death, proclaims along the road, leads him out the right gate to the place of execution, and kills him. Thus, a Bhikkhuni experiences great fear regarding the Parajika (defeat, expulsion) offenses. She thinks: 'If I have not committed a Parajika, I will ultimately not commit one. If I do commit one, I will not conceal it, and I will resolve to confess according to the Dharma.' This is the first fear of offense. There is a man who comes, with disheveled hair, wearing black clothes, holding a spear-shaft knife, to the assembly, and says such words: 'I have done evil and unwholesome deeds; whatever you wish, I will do.' Then the assembly immediately seizes his spear-shaft knife, beats him, and drives him out the right gate. Thus, a Bhikkhuni experiences great fear regarding the Sanghavasesa (formal meeting) offenses.

畏作念。若犯僧殘終不犯。若已犯尋即懺悔。此是第二犯畏。有如是男子。被髮著黑衣。持杖至大眾中。作如是言。我犯惡不善。隨眾人所喜我當作。時眾人奪取杖打之。驅出右門。如是比丘尼于波逸提法中生大恐畏。若未犯終不犯。若犯尋即懺悔。此是第三犯畏。有如是男子。被髮著黑衣。至大眾中。舉手作如是言。我作惡不善。隨眾人所喜我當作。時眾人種種呵嘖。驅出右門。如是比丘尼于波羅提提舍尼法中生大恐畏。若未犯終不犯。若犯尋懺悔。此是第四犯畏。有如是男子。被髮著黑衣。至大眾中。合掌作如是言。我作惡不善。隨眾人所喜我當作。說戒時應知。更與說戒不更與說戒。或曰不同或客比丘尼舊比丘少。或客比丘少舊比丘尼。應知與清凈。客比丘有罪。舊比丘有罪。當如是知。

三部律安居品第五

四分曰。五種持律。一誦戒序乃至三十事。是初持律。第二誦戒至九十事。第三廣說大僧戒本。第四廣誦二部毗尼。第五誦一切毗尼。是中春冬應依止四種律師住。不依突吉羅。夏安居時應依第五律住。若不依者得波逸提罪　四分曰。安居有二種。一前安居。二后安居。四月十六日名安居后安居。除此二者餘者名中間安居時。當白所依人言。我某甲聚。某甲僧伽藍。某甲房前。三月夏安居。房

【現代漢語翻譯】現代漢語譯本畏懼作念。如果犯了僧殘罪，最終不會再犯。如果已經犯了，立即懺悔。這是第二種對犯戒的畏懼。有一個這樣的男子，披散著頭髮，穿著黑衣，拿著杖來到大眾中，這樣說：『我犯了惡不善之行，隨眾人所喜好的，我都會去做。』這時眾人奪取他的杖，打他，把他從右門驅逐出去。如同這樣的比丘尼，對於波逸提法（Pācittiya，一種戒律）中產生極大的恐畏。如果未犯，最終不會再犯。如果犯了，立即懺悔。這是第三種對犯戒的畏懼。有一個這樣的男子，披散著頭髮，穿著黑衣，來到大眾中，舉手這樣說：『我作了惡不善之行，隨眾人所喜好的，我都會去做。』這時眾人種種呵斥責罵，把他從右門驅逐出去。如同這樣的比丘尼，對於波羅提提舍尼法（Pāṭidesanīya，一種戒律）中產生極大的恐畏。如果未犯，最終不會再犯。如果犯了，立即懺悔。這是第四種對犯戒的畏懼。有一個這樣的男子，披散著頭髮，穿著黑衣，來到大眾中，合掌這樣說：『我作了惡不善之行，隨眾人所喜好的，我都會去做。』說戒時應當知道，是否應該再次說戒。或者說意見不同，或者客比丘尼比舊比丘少，或者客比丘比舊比丘尼少，應當知道給予清凈。客比丘有罪，舊比丘有罪，應當這樣知道。

三部律安居品第五

四分律說：有五種持律。一是誦戒序乃至三十事，這是初級的持律。第二是誦戒至九十事。第三是廣泛解說大僧戒本。第四是廣泛誦讀二部毗尼（Vinaya，戒律）。第五是誦讀一切毗尼。這其中，春季和冬季應當依止四種律師居住，不依止突吉羅（Dukkata，惡作）。夏季安居時應當依止第五種律師居住。如果不依止，就會得到波逸提罪。四分律說：安居有兩種，一是前安居，二是后安居。四月十六日名為安居，后安居。除了這兩種之外，其餘的名為中間安居時。應當稟告所依止的人說：『我某甲聚集在某甲僧伽藍（Saṃghārāma，僧院），某甲房前，三個月夏安居。』

【English Translation】 English version Fearing to make a thought. If one commits a Saṃghādisesa (僧殘，a type of monastic offense), one will ultimately not commit it again. If one has already committed it, one immediately confesses. This is the second fear of transgression. There is such a man, with disheveled hair, wearing black clothes, holding a staff, coming into the assembly, saying thus: 'I have committed evil and unwholesome deeds, whatever pleases the assembly, I will do.' At this time, the assembly seizes his staff, beats him, and drives him out of the right gate. Just like this, a Bhikkhunī (比丘尼，Buddhist nun) has great fear of the Pācittiya (波逸提，a type of monastic rule) Dharma. If one has not committed it, one will ultimately not commit it again. If one commits it, one immediately confesses. This is the third fear of transgression. There is such a man, with disheveled hair, wearing black clothes, coming into the assembly, raising his hand, saying thus: 'I have committed evil and unwholesome deeds, whatever pleases the assembly, I will do.' At this time, the assembly variously scolds and rebukes him, and drives him out of the right gate. Just like this, a Bhikkhunī has great fear of the Pāṭidesanīya (波羅提提舍尼，a type of monastic rule) Dharma. If one has not committed it, one will ultimately not commit it again. If one commits it, one immediately confesses. This is the fourth fear of transgression. There is such a man, with disheveled hair, wearing black clothes, coming into the assembly, joining his palms, saying thus: 'I have committed evil and unwholesome deeds, whatever pleases the assembly, I will do.' When reciting the precepts, one should know whether to recite the precepts again or not. Or it is said that opinions differ, or the visiting Bhikkhunīs are fewer than the old Bhikkhus (比丘，Buddhist monks), or the visiting Bhikkhus are fewer than the old Bhikkhunīs, one should know to grant purity. If the visiting Bhikkhus have offenses, if the old Bhikkhus have offenses, one should know it thus.

Fifth Chapter on the Rainy Season Retreat from the Three Vinayas (律，monastic rules)

The Dharmaguptaka Vinaya (四分律) says: There are five kinds of upholding the Vinaya. First, reciting the introduction to the precepts up to the thirty matters, this is the initial upholding of the Vinaya. Second, reciting the precepts up to the ninety matters. Third, extensively explaining the Prātimokṣa (戒本，the book of precepts) for the great Saṃgha (僧伽，community). Fourth, extensively reciting the Vinaya of the two divisions. Fifth, reciting all the Vinayas. Among these, in spring and winter, one should dwell relying on the four kinds of Vinaya masters, not relying on Dukkata (突吉羅，wrongdoing). During the summer retreat, one should dwell relying on the fifth Vinaya master. If one does not rely on them, one will incur a Pācittiya offense. The Dharmaguptaka Vinaya says: There are two kinds of rainy season retreats, the early retreat and the late retreat. The sixteenth day of the fourth month is called the late retreat. Apart from these two, the rest are called the intermediate retreat. One should inform the person one relies on, saying: 'I, so-and-so, gather at the Saṃghārāma (僧伽藍，monastery) of so-and-so, in front of the room of so-and-so, for the three-month summer retreat.'

舍破修治故。如是三說。前安居人七月十五日自恣。后安居人八月十五日自恣。潤四月者前安居人百二十滿。潤五月者后安居人俱百二十日滿。潤七月者后安居人百二十日滿　十誦曰。要盈月十五日布薩者得前安居。不及者后安居　四分曰。但從及四月十五日明相未出到住處成前安居　四分曰。若為三寶事不待請喚。得受七日十五日一月。餘事要有請喚得成受曰。若無請喚雖受不成　十誦曰。為三寶事及請喚因緣得受七日三十九夜　僧祇曰。要為三事得受。事訖當還。事訖當還。亦緩亦急。亦緩者若事不訖。雖復過夏。不還得夏無罪。急者若事一日訖應即日還。若為私緣而不還者違限。破夏故言急也　問曰。何故三部律明受曰不同　答曰。此是制戒漸開次第。初開七日。次開十五日。乃至一月。事不訖聽受三十九夜。猶故不訖聽受。事訖當還。此皆隨事遠近。但本出律人分此受日法安置三部。故相□為異　問曰。何故要為三寶事得受。事訖當還。餘事不聽　答曰。三寶事重故得受。事訖當還。余緣輕故不得　問。有人言。初安居時若不受七日。誤行出界。破夏事云何　答曰。此人不善毗尼。所以者何。聖制安居。要逕宿破夏。云何暫出而言破也。若初安居時未因緣。雖受七日不成后。若有緣更不受日出界。逕宿破夏　

【現代漢語翻譯】現代漢語譯本：『舍破修治故。』像這樣重複三次。前安居的人在七月十五日舉行自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式）。后安居的人在八月十五日舉行自恣。如果閏四月，前安居的人安居期滿一百二十天。如果閏五月，后安居的人安居期都滿一百二十天。如果閏七月，后安居的人安居期滿一百二十天。《十誦律》說：『必須在盈月十五日舉行布薩（poṣadha，每半月誦戒的儀式）的人才能算前安居。』沒有趕上的，就算后安居。《四分律》說：『只要在四月十五日天亮之前到達住處，就算完成前安居。』《四分律》說：『如果爲了三寶（佛、法、僧）的事，不需要請求，可以接受七日、十五日、一個月的期限。』其他事情必須經過請求才能接受。如果沒有請求，即使接受也不算數。《十誦律》說：『爲了三寶的事以及請求的因緣，可以接受七日三十九夜的期限。』《僧祇律》說：『必須爲了三件事才能接受期限。事情結束后應當返回。』事情結束后應當返回，有緩有急。所謂『緩』，是指如果事情沒有結束，即使超過夏季安居期，也不算破夏（安居期間離開規定範圍）。所謂『急』，是指如果事情一天就結束，就應該當天返回。如果因為私事而不返回，就違反了期限，破壞了安居，所以說是『急』。問：為什麼三部律（指不同的律藏）關於接受期限的規定不同？答：這是制定戒律逐漸放寬的次序。最初允許七日，然後允許十五日，乃至一個月。事情沒有結束，允許接受三十九夜的期限。如果仍然沒有結束，允許接受期限，事情結束后應當返回。這些都根據事情的遠近而定。只是最初制定律藏的人將接受期限的方法安置在三部律中，所以看起來有所不同。問：為什麼必須爲了三寶的事才能接受期限，事情結束后應當返回，其他事情不允許？答：因為三寶的事重要，所以可以接受期限，事情結束后應當返回。其他事情比較輕微，所以不允許。問：有人說，初次安居時，如果沒有接受七日的期限，錯誤地走出了界限，破夏的事情該怎麼辦？答：這個人不精通毗尼（vinaya，戒律）。為什麼呢？聖制安居，必須經過一夜才算破夏。怎麼能因為暫時出去一下就說是破夏呢？如果在初次安居時沒有因緣，即使接受了七日的期限也不算數。之後如果有因緣，沒有接受期限就走出了界限，經過一夜就算破夏。

【English Translation】 English version: 'Because of abandoning, breaking, repairing.' Thus, it is said three times. Those observing the early rainy season retreat (pūrvavāsa) perform the pravāraṇā (end of rainy season retreat ceremony) on the 15th day of the seventh month. Those observing the later rainy season retreat (paścimavāsa) perform the pravāraṇā on the 15th day of the eighth month. If there is an intercalary fourth month, those observing the early rainy season retreat complete one hundred and twenty days. If there is an intercalary fifth month, those observing the later rainy season retreat both complete one hundred and twenty days. If there is an intercalary seventh month, those observing the later rainy season retreat complete one hundred and twenty days. The Sarvāstivāda Vinaya (Ten Recitations Vinaya) says: 'Those who must perform the poṣadha (fortnightly recitation of precepts) on the full moon of the fifteenth day of the month are considered to have observed the early rainy season retreat.' Those who do not make it in time are considered to have observed the later rainy season retreat. The Dharmaguptaka Vinaya (Four-Part Vinaya) says: 'As long as one arrives at the dwelling place before the dawn of the fifteenth day of the fourth month, it is considered to be the completion of the early rainy season retreat.' The Dharmaguptaka Vinaya says: 'If it is for the sake of the Three Jewels (Buddha, Dharma, Sangha), one may accept a period of seven days, fifteen days, or one month without needing to be invited.' For other matters, one must be invited to accept the period. If there is no invitation, even if one accepts, it is not valid. The Sarvāstivāda Vinaya says: 'For the sake of the Three Jewels and due to the cause of an invitation, one may accept a period of seven days and thirty-nine nights.' The Mahāsāṃghika Vinaya says: 'One must accept the period for three matters. When the matter is finished, one should return. When the matter is finished, one should return, whether it is urgent or not. 'Not urgent' means that if the matter is not finished, even if the summer retreat has passed, one is not considered to have broken the retreat and is without fault. 'Urgent' means that if the matter is finished in one day, one should return on the same day. If one does not return due to personal reasons, one violates the limit and breaks the retreat, hence the term 'urgent.' Question: Why do the three Vinayas (referring to different Vinaya collections) have different regulations regarding accepting periods? Answer: This is the order of gradually relaxing the precepts. Initially, seven days were allowed, then fifteen days, and then one month. If the matter is not finished, one is allowed to accept a period of thirty-nine nights. If it is still not finished, one is allowed to accept the period, and one should return when the matter is finished. These all depend on the distance of the matter. It is just that the people who initially compiled the Vinayas placed the method of accepting periods in the three Vinayas, so they appear to be different. Question: Why must one accept the period for the sake of the Three Jewels, and return when the matter is finished, and other matters are not allowed? Answer: Because the affairs of the Three Jewels are important, one may accept the period, and one should return when the matter is finished. Other matters are minor, so they are not allowed. Question: Someone says, 'If one does not accept the seven-day period at the beginning of the rainy season retreat and mistakenly goes out of bounds, what about the matter of breaking the retreat?' Answer: This person is not well-versed in the Vinaya. Why? The Holy Ones established the rainy season retreat, and it is necessary to spend the night outside the boundary to break the retreat. How can temporarily going out be considered breaking the retreat? If there is no cause at the beginning of the rainy season retreat, even if one accepts the seven-day period, it is not valid. Later, if there is a cause and one goes out of bounds without accepting a period, spending the night outside the boundary is considered breaking the retreat.

問曰。有言為三衣故得七日出界乞索。成受日不　答曰。此非受日因緣。雖受不成。猶故破夏　問曰。有人言。四分云。得重受七日。此法何　答曰。此人思文不審。所以者何。四分但言最後受七日者。夏將欲滿正有七日。在有緣復行聽受七日出界。至七月十五日。若來若來明不破夏。非謂重受也問曰。若人為治生言為僧。或七日乃至事訖當還。復與僧少物成受日不　答曰。不成。所以者何。此人實為私已治。假言僧交犯忘語罪。假令治生所得物盡同與僧。猶故破夏。況復少物　問曰。比丘尼安居中得受七日。過受七日不　答曰。僧祇言。比丘尼無羯磨受日。四分明比丘尼為三寶事得受七日法　問曰。比丘尼云何依大僧安居　答曰。僧祇明。初依大僧安居。后大僧若死若罷道盡不得移夏。若百二十里有大僧寺。應通結界。十五日一往請教授也　問曰。有言破安居者得夏但無福。此事云何　答曰。此人不善思量。所以者何。若人噁心夏坐未舍要心來。雖未得夏此人得福。自違要心之後破夏得罪　問曰。后安居人倍日不滿。為得夏不　答曰。不。所以者何。四分云。倍日不滿不得數夏　問曰。更以何義知破夏人不得夏　答曰。四分明。二同夏。小者前安居。大者后安居。七月十五日自恣竟。小者得臘。先大者倍日未滿。故

【現代漢語翻譯】現代漢語譯本：問：有人說，爲了縫製三衣（kāsāya，佛教僧侶所穿的三件袈裟），可以獲得七日出界乞食的許可。這樣是否構成受日（sattāha-kāraka，七日作法）？答：這不是受日的因緣。即使進行了受日，也不成立，仍然算是破夏（vassa-bhaṅga，破壞雨季安居）。問：有人說，《四分律》（Dharmaguptaka-vinaya）中說，可以重新接受七日。這是什麼意思？答：這個人思考經文不夠仔細。為什麼呢？《四分律》只是說最後接受七日的人，如果夏天將要結束，只剩下七天，又有因緣需要出行，可以聽受七日出界。到七月十五日，如果回來或能夠回來，就不算破夏。而不是說可以重新接受七日。問：如果有人爲了謀生而假裝為僧，或者說七日乃至事情結束后就會回來，又給僧團少量財物，這樣是否構成受日？答：不構成。為什麼呢？這個人實際上是爲了自己的私事，假借僧團的名義，犯了妄語罪。即使謀生所得的財物全部都給了僧團，仍然算是破夏。更何況只是少量財物。問：比丘尼（bhikkhunī，女性佛教僧侶）在安居（vassa，雨季安居）期間可以接受七日嗎？超過七日可以接受嗎？答：《僧祇律》（Mahāsaṃghika-vinaya）說，比丘尼沒有羯磨（kamma，業）受日。《四分律》明確說明比丘尼爲了三寶（triratna，佛、法、僧）之事可以接受七日法。問：比丘尼應該如何依靠大僧（bhikkhu-saṃgha，比丘僧團）安居？答：《僧祇律》說明，最初依靠大僧安居，後來大僧如果去世或者還俗，都不能轉移安居地點。如果一百二十里內有大僧寺，應該共同結界（sīmā-bandha，劃定結界範圍），每十五日前往請教。問：有人說，破安居的人可以算作度過了一個夏天，但是沒有功德。這件事是怎樣的？答：這個人不善於思考。為什麼呢？如果有人以善良的心意開始安居，沒有捨棄安居的決心，即使沒有真正得到安居，這個人也能獲得功德。自從違背了最初的決心之後，破夏就會得到罪過。問：后安居（pacchimikā vassa，晚期雨季安居）的人，倍日（double days）不滿，是否算作度過了一個夏天？答：不算。為什麼呢？《四分律》說，倍日不滿，不能算作度過了一個夏天。問：還可以用什麼道理來知道破夏的人不能算作度過了一個夏天？答：《四分律》明確說明，有兩個一起安居的人，年幼的先安居，年長的后安居。七月十五日自恣（pavāraṇā，解夏）結束后，年幼的得到了臘（vassa，僧侶的年齡），而年長的倍日未滿，所以不算。

【English Translation】 English version: Question: It is said that for the sake of making the three robes (kāsāya, the three robes worn by Buddhist monks), one may obtain permission to go beyond the boundary for seven days to beg for alms. Does this constitute Sattāha-kāraka (seven-day practice)? Answer: This is not the cause for Sattāha-kāraka. Even if Sattāha-kāraka is performed, it is not valid, and it is still considered Vassa-bhaṅga (breaking the rainy season retreat). Question: Someone says that the Dharmaguptaka-vinaya states that one can re-accept seven days. What does this mean? Answer: This person does not think carefully about the text. Why? The Dharmaguptaka-vinaya only says that the person who accepts seven days at the end, if the summer is about to end and there are only seven days left, and there is a reason to travel, can listen to and accept seven days outside the boundary. By the fifteenth day of the seventh month, if they return or are able to return, it does not count as breaking the summer retreat. It does not mean that one can re-accept seven days. Question: If someone pretends to be a monk for the sake of making a living, or says that they will return in seven days or after the matter is finished, and gives the Sangha (Buddhist monastic community) a small amount of property, does this constitute Sattāha-kāraka? Answer: It does not constitute. Why? This person is actually for their own private affairs, falsely using the name of the Sangha, committing the offense of false speech. Even if all the property obtained from making a living is given to the Sangha, it is still considered Vassa-bhaṅga. Moreover, it is only a small amount of property. Question: Can a Bhikkhunī (female Buddhist monastic) accept seven days during the Vassa (rainy season retreat)? Can more than seven days be accepted? Answer: The Mahāsaṃghika-vinaya says that Bhikkhunīs do not have Kamma (action, ritual) to accept days. The Dharmaguptaka-vinaya clearly states that Bhikkhunīs can accept the seven-day practice for the sake of the Three Jewels (triratna, Buddha, Dharma, Sangha). Question: How should a Bhikkhunī rely on the Bhikkhu-saṃgha (monk community) for the Vassa? Answer: The Mahāsaṃghika-vinaya states that initially relying on the Bhikkhu-saṃgha for the Vassa, later if the Bhikkhu-saṃgha dies or disrobes, the Vassa location cannot be moved. If there is a Bhikkhu temple within one hundred and twenty li, the boundary (sīmā-bandha, boundary binding) should be jointly established, and they should go to ask for instruction every fifteen days. Question: Someone says that a person who breaks the Vassa can be counted as having spent a summer, but has no merit. What is the matter with this? Answer: This person is not good at thinking. Why? If a person starts the Vassa with a good intention and does not abandon the determination to stay in the Vassa, even if they have not truly obtained the Vassa, this person can obtain merit. Since violating the initial determination, breaking the summer will result in demerit. Question: If a person in Pacchimikā Vassa (late rainy season retreat) does not fulfill the double days (double days), is it counted as having spent a summer? Answer: It is not counted. Why? The Dharmaguptaka-vinaya says that if the double days are not fulfilled, it cannot be counted as having spent a summer. Question: What other reason can be used to know that a person who breaks the summer cannot be counted as having spent a summer? Answer: The Dharmaguptaka-vinaya clearly states that there are two people who spend the summer together, the younger one spends the summer first, and the older one spends the summer later. After the Pavāraṇā (end of rainy season retreat) on the fifteenth day of the seventh month, the younger one obtains Vassa (monastic age), while the older one has not fulfilled the double days, so it is not counted.

不得夏。應一月在小者下坐。倍日滿還得在上。倍日未滿不數夏。何況故破而得夏也　問曰。若人破夏。倍夏不滿。及不坐夏。人為得何罪　答曰。此人破夏義同。若人自破夏而坐他上。受他禮拜。得罪無量。若檀越持物施與上坐時。此人獨受計錢犯重。破夏人有過失。一為諸佛所呵嘖。三破夏。四得罪無量。五不得受功德衣。六不得放舍五事。七不得攝施。八不得安居衣物。九惡名流佈。十者後生悔死入地獄。

三部律自恣品第六

四分明。前安居人應七月十五日自恣。后安居人八月十五日自恣。中間安居人從后安居人自恣竟倍日滿去。比丘十四日自恣。比丘尼十五日自恣。五人應廣自恣。四人三人二人對手自恣。一人心念自恣。自恣時應二人。不得一人三人。不得行行頭。安自恣人如益食。當差內備五德人為僧。自恣五德。不隨受。不隨瞋。不癡。應知自恣。不應自恣。是名五德人。應作單白羯磨。和眾已然後自恣。一人在上坐前胡跪合掌。上坐前自恣竟復坐應說。汝是次第乃至下頭　四分比丘尼於七月十五日應差二人解法。比丘尼為僧作伴往大僧中。請應曲身低頭合掌。作如是說。比丘尼僧夏安居竟。比丘尼說三事自恣。見聞疑。大德慈愍語我。我若見罪。當如法懺悔。如是三說竟。往尼寺內僧即

【現代漢語翻譯】現代漢語譯本不得夏（Vassa，雨季安居）。應在一個月中小月時結束安居，安居時間要坐滿。如果安居時間加倍后仍未滿一個月，則不算完成安居。更何況是故意破戒而獲得的安居呢？問：如果有人破了安居，即使將安居時間加倍也不滿一個月，或者根本沒有參加安居，這個人會犯什麼罪？答：此人破安居的意義相同。如果有人自己破了安居，卻坐在其他僧人之上，接受他們的禮拜，所得的罪過是無法估量的。如果檀越（Dānapati，施主）拿著物品供養上座時，此人獨自接受，計算錢財，就犯了重罪。破安居的人有過失：一是被諸佛所呵責；二是破了安居；三是得到無量的罪過；四是不得接受功德衣（Kathina，功德衣）；五是不得放棄五事（關於僧團生活的五種規定）；六是不得攝取施捨；七是不得使用安居的衣物；八是惡名流佈；九是死後會後悔，墮入地獄。

三部律自恣品第六

《四分律》中明確規定，前安居的人應該在七月十五日自恣（Pravāraṇā，解夏）；后安居的人在八月十五日自恣。中間安居的人從后安居的人自恣結束后，安居時間加倍滿一個月后離開。比丘（Bhiksu，男性出家人）在十四日自恣，比丘尼（Bhiksuni，女性出家人）在十五日自恣。五個人應該舉行廣自恣。四人、三人、二人可以面對面自恣。一個人可以心念自恣。自恣時應該有兩個人，不能一個人或三個人。不能走在隊伍的前面。安排自恣的人就像增加食物一樣。應當選擇具備五德的人作為僧團的代表。自恣的五德是：不隨順喜愛，不隨順嗔恨，不愚癡，應該知道什麼應該自恣，什麼不應該自恣。這叫做五德人。應該進行單白羯磨（Ekākṣarī-karma，一種僧團儀式）。在僧團同意后，然後才能自恣。一個人在上座前胡跪合掌。在上座前自恣完畢后，復坐，應該說：『你是次第，乃至下頭。』《四分律》中，比丘尼在七月十五日應該選擇兩個人來解釋佛法。比丘尼作為僧團的代表前往大僧（比丘僧團）中，請求時應該彎腰低頭合掌，這樣說：『比丘尼僧團夏安居結束。比丘尼說三事自恣：見、聞、疑。大德慈悲憐憫我，告訴我我的罪過。我如果見到罪過，應當如法懺悔。』這樣說三遍后，回到尼寺內，僧團即...

【English Translation】 English version One must not spend the summer (Vassa, rainy season retreat) without observing it. One should conclude the retreat in the month that has fewer days. The retreat must be fully observed. If the retreat period, even when doubled, is not a full month, it does not count as completing the retreat. How much more so if one deliberately breaks the precepts to obtain the retreat? Question: If someone breaks the retreat, even if the retreat period is doubled, it is not a full month, or if they do not observe the retreat at all, what offense does this person commit? Answer: This person's breaking of the retreat is the same in meaning. If someone breaks the retreat themselves but sits above other monks, receiving their prostrations, the offenses incurred are immeasurable. If a Dānapati (donor) brings items to offer to the senior monks, and this person alone accepts them, calculating the money, they commit a grave offense. A person who breaks the retreat has faults: first, they are rebuked by all the Buddhas; second, they break the retreat; third, they receive immeasurable offenses; fourth, they are not allowed to receive the Kathina (merit robe); fifth, they are not allowed to relinquish the five matters (five regulations regarding monastic life); sixth, they are not allowed to accept offerings; seventh, they are not allowed to use the retreat's belongings; eighth, their bad name spreads; ninth, they will regret it after death and fall into hell.

Sixth Chapter on Pravāraṇā (Self-Surrender) from the Threefold Vinaya

The Sarvāstivāda Vinaya clearly states that those who observe the early retreat should perform Pravāraṇā (end of retreat) on July 15th; those who observe the later retreat should perform Pravāraṇā on August 15th. Those who observe the intermediate retreat should leave after the later retreat observers have completed Pravāraṇā and the retreat period has been doubled to a full month. Bhiksus (male monastics) perform Pravāraṇā on the 14th, and Bhiksunis (female monastics) perform Pravāraṇā on the 15th. Five people should hold a full Pravāraṇā. Four, three, or two people can perform Pravāraṇā face to face. One person can perform Pravāraṇā in their mind. There should be two people present during Pravāraṇā; it cannot be done by one or three people. One cannot walk at the head of the line. Arranging the Pravāraṇā participants is like adding food. One should choose people with five virtues as representatives of the Sangha. The five virtues of Pravāraṇā are: not following liking, not following anger, not being foolish, and knowing what should be surrendered and what should not be surrendered. These are called people with five virtues. A Ekākṣarī-karma (single-vowel act) should be performed. After the Sangha agrees, then one can perform Pravāraṇā. One person kneels on one knee before the senior monk, with palms together. After completing Pravāraṇā before the senior monk, they sit down again and should say: 'You are in order, down to the bottom.' In the Sarvāstivāda Vinaya, Bhiksunis should choose two people on July 15th to explain the Dharma. The Bhiksunis, as representatives of the Sangha, go to the Mahasangha (Bhikkhu Sangha). When requesting, they should bow their heads and put their palms together, saying: 'The Bhiksuni Sangha has completed the summer retreat. The Bhiksunis surrender themselves in three matters: what was seen, what was heard, and what was suspected. May the Great Virtuous Ones have compassion and tell me my offenses. If I see an offense, I should repent according to the Dharma.' After saying this three times, they return to the Bhiksuni monastery, and the Sangha then...

差上伴尼作自恣人　問曰。自恣何故但差二人。不差三人　答曰。一人為僧所差。即是僧伴得舉餘人罪。若此人有罪無人舉。故須差二人。不得一也。舉罪時人人別說不得。故不須三人也　問曰。有人言。自恣是解夏法。或言。放舍法。何者是也　答曰。如上所論。皆從情而說。非是理解。所以者何。自恣若是解夏法者。便應失夏。何以故。本結今解應失也。自恣若放舍法者。七月十五日亦應放舍。無以放舍故不應。至十六日如放舍也　問曰。自恣若非解夏。復非放舍。是何法也　答曰。自恣是舉罪法。本因夏中舉罪令眾鬧亂。是故亭舉夏罷持離聽共相舉罪懺悔清凈。然後隨緣　問曰。何懺悔要待人舉　答曰。凡欲出罪。要由先識後方得悔。是須人舉也　問曰。若一住處前後安居人。云何自恣　答曰。四分云。當從上坐所在處自恣。若但有上坐者應從舊比丘自恣。若但有舊比丘者一從前後安居人。多者從自恣時有八難。余緣應善知廣略自恣。客舊比丘來應更與自恣。當說戒也。

三部律明結凈地品第七

四分曰。凈地有四種。一檀越。若逕菅人僧伽藍時處分界畔分明請僧來入即名為凈二。亦是俗人造寺。但不處分請僧來入不得逕宿。處分從界畔分明得名為凈三。亦是俗人造寺。若半有離障。若多無離障垣

【現代漢語翻譯】現代漢語譯本差上伴尼作自恣人：選擇一位比丘尼作為自恣的助手。問：為什麼自恣只選擇兩個人，而不選擇三個人？答：一個人是被僧團選出來，作為僧團的同伴，可以指出其他人的罪過。如果這個人有罪，沒有人指出，所以需要選擇兩個人，不能只選一個。指出罪過時，每個人要分別說，不能一起說，所以不需要三個人。問：有人說，自恣是解夏（Vassa，雨季安居）的儀式，或者說是放舍的儀式，哪種說法正確？答：如上面所討論的，這些都是從情理上說的，不是從義理上說的。為什麼這麼說呢？如果自恣是解夏的儀式，那麼就應該失去安居。為什麼呢？因為本來是結夏，現在是解夏，就應該失去安居。如果自恣是放舍的儀式，那麼七月十五日也應該放舍，因為沒有放舍，所以不應該到十六日才像放舍一樣。問：如果自恣既不是解夏，也不是放舍，那麼是什麼儀式呢？答：自恣是舉罪的儀式。本來是因為在安居期間舉罪會引起大眾的混亂，所以暫時停止舉罪。安居結束后，允許大家互相指出罪過，懺悔清凈，然後隨緣。問：為什麼懺悔一定要等待別人指出罪過？答：凡是想要出罪，一定要先知道罪過，然後才能懺悔，所以需要別人指出。問：如果一個住處先後有安居的人，應該如何自恣？答：《四分律》（Dharmaguptaka Vinaya）說，應當從上座（長老）所在的地方自恣。如果只有上座，就應該從舊比丘（資歷較長的比丘）自恣。如果只有舊比丘，就從前後安居的人中，人多的一方自恣。自恣時有八難（八種障礙），其餘的因緣應該善於瞭解，廣略地進行自恣。如果有新來的比丘，應該再次與他們自恣，也應當說戒。

三部律明結凈地品第七

《四分律》說，凈地有四種：一是檀越（Dānapati，施主）。如果經過菅草地、人地、僧伽藍（Sangharama，僧院）時，處分界限分明，請僧人來進入，就稱為凈地。二是俗人建造寺廟，但不處分，請僧人來進入，不得過夜。處分從界限分明，就稱為凈地。三是俗人建造寺廟，如果一半有離障，一半沒有離障垣。

【English Translation】 English version Choosing a Bhikkhuni as an assistant for Pravarana (Self-Surrender). Question: Why are only two people chosen for Pravarana, and not three? Answer: One person is chosen by the Sangha (community of monks) as a companion of the Sangha, who can point out the faults of others. If this person has faults and no one points them out, then two people need to be chosen, not just one. When pointing out faults, each person must speak separately, not together, so three people are not needed. Question: Some people say that Pravarana is the ceremony of ending the Vassa (rainy season retreat), or the ceremony of relinquishment. Which statement is correct? Answer: As discussed above, these are all based on reasoning from sentiment, not from the principle of meaning. Why is this so? If Pravarana is the ceremony of ending the Vassa, then the retreat should be lost. Why? Because it was originally the beginning of the retreat, and now it is the end, so the retreat should be lost. If Pravarana is the ceremony of relinquishment, then it should also be relinquished on the fifteenth day of the seventh month. Because there is no relinquishment, it should not be like relinquishment until the sixteenth day. Question: If Pravarana is neither the end of the Vassa nor relinquishment, then what ceremony is it? Answer: Pravarana is the ceremony of pointing out faults. Originally, it was because pointing out faults during the Vassa would cause confusion among the assembly, so the pointing out of faults was temporarily suspended. After the Vassa ends, everyone is allowed to point out each other's faults, confess and purify themselves, and then follow their own inclinations. Question: Why must confession wait for others to point out faults? Answer: In order to be freed from offenses, one must first know the offense, and then be able to repent, so it is necessary for others to point it out. Question: If there are people who have observed the Vassa retreat at a dwelling place at different times, how should they perform Pravarana? Answer: The Dharmaguptaka Vinaya says that Pravarana should be performed from the place where the most senior monk (Elder) is located. If there is only a senior monk, then Pravarana should be performed from the older Bhikkhu (monk with more seniority). If there is only an older Bhikkhu, then Pravarana should be performed from the side with more people among those who observed the Vassa retreat at different times. There are eight difficulties (eight obstacles) during Pravarana, and the remaining conditions should be well understood, and Pravarana should be performed extensively or briefly. If new Bhikkhus arrive, Pravarana should be performed with them again, and the precepts should also be recited.

The Seventh Chapter on Establishing Pure Ground in the Three Vinayas

The Dharmaguptaka Vinaya says that there are four types of pure ground: First, a Dānapati (donor). If, when passing through a place with reeds, people, or a Sangharama (monastery), the boundaries are clearly defined and the Sangha is invited to enter, it is called pure ground. Second, a layperson builds a temple, but does not define the boundaries and invite the Sangha to enter, and cannot stay overnight. Defining the boundaries clearly is called pure ground. Third, a layperson builds a temple, and if half of it has a barrier and half of it does not have a barrier wall.

墻及塹亦爾。若檀越自處分。若僧自分處皆名為凈四。比丘造寺。請僧來入。四周有垣墻住中。逕久欲作凈地時。要須白二羯磨。結此四莫問先結布薩界。但得作凈地羯磨法者。大德僧聽。若僧時到僧忍聽。僧今某處作凈地。白如是。大德僧聽。今結某處作凈地。誰諸長老忍。僧結某處作凈地者默然。若不忍者便說。僧已忍。結某處作凈地竟。僧忍默然故是事如是持　僧祇檀越有處分凈地。若不處分逕宿。要待國土荒壞時。人民散亂。帝王易位亭廢二年。然後得處分。十誦明舍凈地。界外界內盡不作凈地　問曰。若不立凈地。復言舍凈地。諸比丘云凈食也　答曰。諸師盡言。十誦舍凈地。復言諸俗人終身施主作檀。檀物意用終身不犯時人盡行此事。如過情所見。此語看文生思義不熟。所以知然。十誦律前後盡有經文明證。前文云。不聽內煮食故。僧坊外作食故。煙火起多人來索食諸。各各分與僧食少。白佛。佛從今日不聽作凈地羯磨。若作突吉羅。先作者應舍。後文善誦云。第一卷中佛在毗舍離時。𩟅諸檀越欲與僧食。作是念。若我自舍作食。多知識親理來皆與分。若佛聽僧坊內我當作。佛言。當聽作。多人來索。諸比丘若與則不供。若不與恐傷害。佛聽僧坊內作。內作已諸沙彌園民先自飽餞。與僧僧食不足。僧羸厭

【現代漢語翻譯】現代漢語譯本墻和壕溝也是如此。如果檀越（施主）自己處理，或者僧團自行處理，都稱為『凈四』。比丘建造寺廟，迎請僧眾入住，四周有圍墻。經過一段時間，想要將此地作為凈地時，必須進行白二羯磨（一種僧團會議程式）。結界時，不必考慮之前是否已結布薩界（舉行半月誦戒儀式的區域），只要能進行凈地羯磨法即可。大德僧眾請聽，如果僧眾認為時機已到，並同意，那麼僧眾現在在某處設立凈地。告知如上。大德僧眾請聽，現在結界某處作為凈地，哪位長老同意僧眾結界某處作為凈地？默然。如果有人不同意，請說出來。僧眾已經同意，結界某處作為凈地完畢。僧眾同意，默然，因此此事就這樣執行。僧祇（大眾部）的檀越（施主）有權處理凈地。如果沒有處理，經過一夜，需要等到國家荒廢，人民離散，帝王更替，亭舍廢棄兩年後，才能進行處理。《十誦律》中說明，捨棄凈地，無論界內界外，都不能再作為凈地。

問：如果未設立凈地，又說捨棄凈地，那麼比丘們說的是什麼凈食呢？

答：各位律師都說，《十誦律》中捨棄凈地，又說俗人終身作為施主進行佈施，佈施的物品終身使用，不違犯時規，人們都這樣做。如同過分的情感所見。這句話看文字產生意義，思考不成熟。之所以知道是這樣，是因為《十誦律》前後都有經文明確證明。前文說，不允許在（凈地）內煮食，所以在僧坊外做飯，煙火升起，很多人來索要食物，各自瓜分，僧眾得到的食物很少。稟告佛陀，佛陀說從今天起不允許進行凈地羯磨，如果做了，犯突吉羅（一種輕罪）。先做的人應該捨棄。後文善誦說，第一卷中，佛陀在毗舍離時，眾檀越（施主）想要供養僧眾食物，心想，如果我自己舍（施捨）做飯，很多認識的親戚朋友來，都要分給他們。如果佛陀允許在僧坊內做飯，我就在裡面做。佛陀說，應當允許做。很多人來索要，比丘們如果給他們，僧眾的供養就不夠；如果不給，恐怕會傷害他們。佛陀允許在僧坊內做飯。在裡面做好后，沙彌和園民先吃飽喝足，再給僧眾，僧眾的食物就不夠，僧眾因此身體虛弱，感到厭倦。

【English Translation】 English version The same applies to walls and moats. If the dānavati (donor) disposes of it themselves, or if the sangha (monastic community) disposes of it themselves, it is all called 'pure four'. If a bhikṣu (monk) builds a monastery and invites the sangha to enter, with walls around it, and after a long time wants to make this place a pure land, it is necessary to perform a baini karmā (a type of sangha meeting procedure). When establishing the boundary, it is not necessary to consider whether a poṣadha sīmā (area for holding the bi-monthly recitation of precepts) has been established before, as long as the karmā for making a pure land can be performed. Venerable sangha, please listen, if the sangha deems the time appropriate and agrees, then the sangha now establishes a pure land in a certain place. Announce as above. Venerable sangha, please listen, now we establish a boundary at a certain place as a pure land. Which elder agrees to the sangha establishing a boundary at a certain place as a pure land? Silence. If anyone disagrees, please speak up. The sangha has agreed, the establishment of a boundary at a certain place as a pure land is complete. The sangha agrees, silence, therefore this matter is carried out in this way. The dānavati (donor) of the saṃghika (belonging to the community) has the right to dispose of the pure land. If it is not disposed of, after one night, it is necessary to wait until the country is desolate, the people are scattered, the emperor is replaced, and the pavilions are abandoned for two years before it can be disposed of. The Daśabhāṇavāra-vinaya (Ten Recitations Vinaya) states that abandoning a pure land, whether inside or outside the boundary, cannot be used as a pure land again.

Question: If a pure land is not established, and it is said that a pure land is abandoned, then what pure food are the bhikṣus talking about?

Answer: All the ācāryas (teachers) say that in the Daśabhāṇavāra-vinaya (Ten Recitations Vinaya), abandoning a pure land also refers to laypeople making donations as donors for life, and the donated items are used for life without violating the rules, and people do this. It is like seeing things with excessive emotion. This sentence generates meaning from the text, and the thinking is immature. The reason for knowing this is that the Daśabhāṇavāra-vinaya (Ten Recitations Vinaya) has clear textual evidence before and after. The previous text says that cooking inside (the pure land) is not allowed, so cooking is done outside the monastery, smoke rises, and many people come to ask for food, and they are divided among themselves, and the sangha receives very little food. They reported to the Buddha, and the Buddha said that from today onwards, the karmā for establishing a pure land is not allowed, and if it is done, it is a duṣkṛta (a minor offense). The person who did it first should abandon it. The later text, Śubhasaṃvāda (Good Recitation), says that in the first volume, when the Buddha was in Vaiśālī, the dānavati (donors) wanted to offer food to the sangha, thinking, if I myself give (donate) food, many acquaintances, relatives, and friends will come, and I will have to share it with them. If the Buddha allows cooking inside the monastery, I will do it inside. The Buddha said that it should be allowed. Many people come to ask for it, and if the bhikṣus give it to them, the offerings to the sangha will not be enough; if they do not give it to them, they are afraid of harming them. The Buddha allowed cooking inside the monastery. After it is cooked inside, the śrāmaṇeras (novice monks) and gardeners eat their fill first, and then give it to the sangha, and the sangha's food is not enough, so the sangha becomes weak and feels weary.

白佛。佛言。從今如是餓時。若結凈地聽。大比丘自作自食。從今非餓時。結凈地已。二事應用。謂內煮內宿不應食。律有明文。諸師隨忘說。有四分五分。亦有成證。因飢餓開八事。內煮內宿自煮惡觸殘宿食不受。或年豐還制。但末法種種異論。若一向舍凈地。此宿食戒即應甄卻。此戒猶存故。應一向舍卻。若請俗人作施主。終身聽凈食。復無律文可依。是故此謂應行不行不應人行。橫生情論。知復奈何　四分曰。樹根在不凈地。枝葉蔭覆凈地。比丘不作意。令草自落者得名為凈。樹根在凈地。果墮不凈地。不逕宿即時取者得名為凈　四分曰。比丘散種子疑不敢食。佛言。奪易故聽食。若小沙彌舉凈食。縣柱上不及聽安機蹬上。大比丘不觸。若蘇油瓶應使凈人覆。若無人比丘手捉蓋縣置其上。不得觸。僧祇曰。不凈地生果菜。使人知不逕宿。得入凈廚　四分曰。比丘自殘菜果及自觸生果。佛言。奪變易故得名為凈。若長足觸者不名為凈　僧祇曰。日中谷豆欲熟時。比丘入中行名為觸凈　四分曰。有三種人不名觸凈。一者惡故觸他凈。二者破戒比丘。三者持戒比丘。誤觸初二人得罪。要持戒比丘懈怠觸是名觸凈　問曰。僧祇聽凈人在先。捉凈器。比丘在後捉不犯凈。此事云何　答曰。此人思文不審。所以者何。僧祇明

【現代漢語翻譯】現代漢語譯本：白佛（向佛稟告）。佛言（佛說）：『從今以後，如果因為飢餓，可以在結界清凈的地上，由大比丘自己做飯自己吃。從今以後，如果不是因為飢餓，結界清凈的土地后，有兩種情況可以使用：在裡面煮食和在裡面住宿，但不應該吃東西。』律藏中有明確的條文。各位法師隨意遺忘而說。有四分律、五分律，也有相關的佐證。因為飢餓而開許八件事：在裡面煮食、在裡面住宿、自己煮食、接觸不潔之物、剩餘的食物不接受。或者在豐收的年份又重新禁止。但是末法時代有各種不同的議論。如果完全捨棄清凈地，那麼這條關於宿食的戒律就應該廢除。這條戒律仍然存在，所以不應該完全捨棄。如果請世俗之人作為施主，終身聽許食用清凈的食物，又沒有律藏條文可以依據。因此，這種情況應該做與不做都可以，不應該人為地橫生情論。知道又能怎麼樣呢？《四分律》說：『樹根在不凈的土地上，枝葉遮蔽清凈的土地，比丘不作意，讓草自己掉落，可以稱為清凈。樹根在清凈的土地上，果實掉落在不凈的土地上，沒有經過隔夜就立刻取走，可以稱為清凈。』《四分律》說：『比丘散播種子，因為懷疑而不敢吃。』佛說：『因為改變了原來的狀態，所以可以吃。』如果小沙彌舉起清凈的食物，懸掛在柱子上，因為夠不著，可以安放在踏板上。大比丘不要觸控。如果是酥油瓶，應該讓清凈的人蓋上。如果沒有人，比丘用手拿著蓋子懸掛在上面，不得觸控。《僧祇律》說：『在不凈的土地上生長的瓜果蔬菜，讓人知道沒有經過隔夜，可以進入清凈的廚房。』《四分律》說：『比丘自己切剩下的蔬菜瓜果以及自己觸控到的新鮮瓜果。』佛說：『因為改變了原來的狀態，所以可以稱為清凈。』如果是長了腳的蟲子觸控到的，就不能稱為清凈。《僧祇律》說：『中午時分，穀物豆類快要成熟的時候，比丘進入田中行走，稱為觸控清凈。』《四分律》說：『有三種人不能稱為觸控清凈：第一種是故意觸控他人清凈之物的人；第二種是破戒的比丘；第三種是持戒的比丘。』誤觸前兩種人會犯戒。只有持戒的比丘懈怠地觸控，才稱為觸控清凈。問：『《僧祇律》聽許清凈的人先拿著清凈的器具，比丘在後面拿著就不犯清凈，這件事是怎麼回事？』答：『這個人思考經文不仔細。為什麼這麼說呢？《僧祇律》明確說明了。』

【English Translation】 English version: The Bhikshu reported to the Buddha. The Buddha said: 'From now on, if one is hungry, one may establish a pure boundary and the senior Bhikshu may cook and eat by himself. From now on, if one is not hungry, after establishing a pure boundary, two things are permissible: cooking and lodging within it, but eating is not allowed.' The Vinaya has clear stipulations. The various teachers speak according to their forgetfulness. There are the Four-Part Vinaya and the Five-Part Vinaya, and there is also supporting evidence. Because of hunger, eight things are permitted: cooking and lodging within, cooking oneself, touching impure things, and not accepting leftover food. Or, in years of abundance, it may be prohibited again. However, in the Dharma-ending Age, there are various different opinions. If one completely abandons the pure boundary, then this precept regarding overnight food should be abolished. Since this precept still exists, it should not be completely abandoned. If one invites a layperson to be the benefactor, allowing them to eat pure food for life, there is no Vinaya text to rely on. Therefore, this situation should be permissible or not permissible, and one should not arbitrarily create emotional arguments. Knowing this, what can one do? The Four-Part Vinaya says: 'If the roots of a tree are in impure ground, and the branches and leaves cover pure ground, if the Bhikshu does not intentionally cause the grass to fall, it may be called pure. If the roots of a tree are in pure ground, and the fruit falls on impure ground, if it is taken immediately without passing the night, it may be called pure.' The Four-Part Vinaya says: 'If a Bhikshu scatters seeds and dares not eat them due to doubt,' the Buddha said: 'Because it has changed its original state, it may be eaten.' If a junior Shramanera lifts pure food and hangs it on a pillar, and cannot reach it, it may be placed on a footstool. The senior Bhikshu should not touch it. If it is a ghee bottle, a pure person should cover it. If there is no one, the Bhikshu should hold the lid with his hand and hang it above, without touching it. The Sanghika Vinaya says: 'Fruits and vegetables growing in impure ground, if people know that they have not passed the night, may enter the pure kitchen.' The Four-Part Vinaya says: 'If a Bhikshu cuts leftover vegetables and fruits himself, or touches fresh fruits himself,' the Buddha said: 'Because it has changed its original state, it may be called pure.' If it is touched by a long-legged insect, it may not be called pure. The Sanghika Vinaya says: 'At midday, when grains and beans are about to ripen, if a Bhikshu walks in the field, it is called touching purity.' The Four-Part Vinaya says: 'There are three types of people who cannot be called touching purity: the first is someone who intentionally touches the purity of others; the second is a Bhikshu who has broken the precepts; the third is a Bhikshu who upholds the precepts.' Accidentally touching the first two types of people will result in transgression. Only when a Bhikshu who upholds the precepts touches something negligently is it called touching purity. Question: 'The Sanghika Vinaya allows a pure person to hold pure utensils first, and the Bhikshu to hold them afterward without transgressing purity. How is this so?' Answer: 'This person does not carefully consider the text. Why is this so? The Sanghika Vinaya clearly explains it.'

車駕牛時。不名為器。車中安穀米。復駕牛凈人先上。比丘後上。不犯觸凈中。上坂時車殃斷牛出車外尾離車。比丘急下不名觸凈。牛尾都離名為觸凈。非器時復有凈人。復得不觸凈。是器時雖有凈人故名觸凈　十誦明。凈人捉器欲到地。喚比丘言。佐我。佛言。如是畏破器因緣。得暫佐已更不得觸　四分明。有五種凈。一水凈。二創凈。三烏啄凈。四大凈。五不中種凈。除火凈不中種凈。餘三種不得食。比丘尼殘宿食內煮宿。于大僧是凈。大僧殘宿內煮內宿。于比丘尼凈。侶人持食寄比丘。比丘共持去時與比丘。比丘得食。

三部律出僧殘罪品第八

四分曰。持律人有五功德。一戒品堅牢。二善識諸怨于眾中決斷無畏。三有疑悔能為開解。四持毗尼。五令法久住　四分曰。犯戒人有五過失。一者或有比丘身口意業不凈。如彼死屍不凈。二者或有比丘身口意業不凈。惡聲流佈。彼死屍氣從身而出。破戒比丘亦復如是。三者或有比丘身口意業不凈。諸善比丘畏避。如彼死屍令人恐畏。破戒比丘亦復如是。四者或有比丘身口意業不凈。令善凈比丘見之生噁心言。云何乃見如是惡人。如見死屍生大恐畏。令惡鬼得其便。破戒比丘亦復如是。五者或有比丘身口意業不凈。與不善人共住。如彼死屍處惡狩非人共住。

【現代漢語翻譯】現代漢語譯本當車輛由牛拉動時，這不被認為是『器』（容器/工具）。如果在車中裝載了穀米，並且由凈人（負責處理雜務的在家信徒）先上車，比丘（出家僧人）後上車，這不構成觸犯『凈』（清凈）的規定。在上坡時，如果車軸斷裂，牛脫離車輛，牛尾也離開了車輛，比丘迅速下車，這不被認為是觸犯『凈』。如果牛尾完全離開了車輛，則被認為是觸犯『凈』。在非『器』的情況下，如果另有凈人在場，仍然可以不觸犯『凈』。但在『器』的情況下，即使有凈人在場，仍然被認為是觸犯『凈』。《十誦律》中說明，凈人拿著容器將要放到地上時，呼喚比丘說：『幫助我。』佛說：『因為害怕打破容器的緣故，可以暫時幫助，之後就不能再觸碰了。』《四分律》中說明，有五種『凈』：一是水凈，二是創凈，三是烏啄凈，四是大凈，五是不中種凈。除了火凈和不中種凈之外，其餘三種不得食用。比丘尼（出家女眾）將剩餘的隔夜食物放入（新的食物中）煮，對於大僧（比丘僧團）來說是清凈的。大僧將剩餘的隔夜食物放入（新的食物中）煮或放入（新的食物中）過夜，對於比丘尼來說是清凈的。同伴拿著食物寄託給比丘，比丘一起拿著食物去，（到達目的地）時交給比丘，比丘可以食用。

三部律中關於僧殘罪的第八品

《四分律》中說，持律人有五種功德：一是戒品堅固，二是善於識別各種怨恨，在眾人之中決斷事情無所畏懼，三是對於疑問和後悔能夠進行開解，四是能夠持守毗尼（戒律），五是能夠使佛法長久住世。《四分律》中說，犯戒的人有五種過失：一是有些比丘身口意業不清凈，就像死屍一樣不清凈；二是有些比丘身口意業不清凈，惡名聲流傳，就像死屍的氣味從身體散發出來一樣，破戒的比丘也是如此；三是有些比丘身口意業不清凈，善良的比丘會畏懼躲避，就像死屍令人恐懼一樣，破戒的比丘也是如此；四是有些比丘身口意業不清凈，讓善良清凈的比丘看到后產生噁心，說：『怎麼會看到這樣惡劣的人？』就像看到死屍產生巨大的恐懼一樣，讓惡鬼得到機會，破戒的比丘也是如此；五是有些比丘身口意業不清凈，與不善的人住在一起，就像死屍與惡劣的獵人和非人住在一起一樣。

【English Translation】 English version When a cart is pulled by an ox, it is not called a 'vessel' (器 – container/tool). If grain is loaded in the cart, and a 'clean person' (凈人 – a layperson responsible for handling chores) gets on the cart first, followed by a Bhikshu (比丘 – ordained monk), this does not constitute a violation of 'purity' (凈 – cleanliness/purity). When going uphill, if the axle breaks, the ox becomes detached from the cart, and the ox's tail also leaves the cart, and the Bhikshu quickly gets off, this is not considered a violation of 'purity'. If the ox's tail completely leaves the cart, it is considered a violation of 'purity'. In a non-'vessel' situation, if there is another clean person present, it is still possible not to violate 'purity'. But in a 'vessel' situation, even if there is a clean person present, it is still considered a violation of 'purity'. The 《Ten Recitation Vinaya》 states that when a clean person is holding a vessel and is about to put it on the ground, and calls out to a Bhikshu saying, 'Help me,' the Buddha said, 'Because of the fear of breaking the vessel, it is permissible to help temporarily, but afterwards, one must not touch it again.' The 《Four-Part Vinaya》 states that there are five kinds of 'purity': first, water purity; second, wound purity; third, crow-pecked purity; fourth, great purity; and fifth, non-seed purity. Except for fire purity and non-seed purity, the other three types are not to be eaten. If a Bhikshuni (比丘尼 – ordained nun) cooks leftover overnight food into (new food), it is pure for the Sangha (大僧 – monastic community of monks). If the Sangha cooks leftover overnight food into (new food) or leaves it overnight (in new food), it is pure for the Bhikshuni. If a companion holds food and entrusts it to a Bhikshu, and the Bhikshu carries the food together, and (upon arrival) gives it to the Bhikshu, the Bhikshu may eat it.

The Eighth Section on Sanghavasesa Offenses from the Three Vinayas

The 《Four-Part Vinaya》 says that a Vinaya master has five merits: first, firm adherence to the precepts; second, skillful in recognizing various resentments, and fearless in making decisions among the assembly; third, able to resolve doubts and regrets; fourth, able to uphold the Vinaya (毗尼 – monastic rules); and fifth, able to make the Dharma endure. The 《Four-Part Vinaya》 says that a person who violates the precepts has five faults: first, some Bhikshus have impure body, speech, and mind, like an impure corpse; second, some Bhikshus have impure body, speech, and mind, and a bad reputation spreads, just as the odor of a corpse emanates from the body, so it is with a precept-breaking Bhikshu; third, some Bhikshus have impure body, speech, and mind, and good Bhikshus will fear and avoid them, just as a corpse causes fear, so it is with a precept-breaking Bhikshu; fourth, some Bhikshus have impure body, speech, and mind, causing good and pure Bhikshus to develop aversion upon seeing them, saying, 'How can one see such an evil person?' just as seeing a corpse causes great fear, giving evil spirits an opportunity, so it is with a precept-breaking Bhikshu; fifth, some Bhikshus have impure body, speech, and mind, and live with unwholesome people, just as a corpse dwells with evil hunters and non-humans.

我說此人亦復如是。為犯戒五過失如彼死屍。四分曰。精有七種。青黃赤白黑酪色酪漿色。更或作頭七七四十九曰僧殘。所為出精有十事。為樂故。為好故。樂故。為顏色故。為自勝故。為福德故。為生天故。為種子故。為施故。自戒力故。出精進故。乃至善道亦爾。並都有五百五十僧殘。所從境界出精有十。內色外色順水逆水水灑順風逆氣吹空動身。是十從內色境上出精五百五十句僧殘。十種境上亦爾。都並有五千五百句僧殘　僧祇曰。比丘月一日犯僧殘覆藏。乃至十日犯十僧殘覆藏。乃至十一日明相出此十罪五十五夜覆藏。應從僧乞十別住十摩那埵十阿浮呵那亦得。從僧乞五十別住。乃至五十五阿浮呵那　僧祇曰。參差覆者。比丘月一日犯一罪覆藏。二日發露。二日犯二罪。三日發露。乃至日犯十罪覆藏。十一日發露。是名五十五僧殘。應從乞十別住十摩那埵十阿浮呵那亦得。從僧乞五十五別住。乃至五十五阿浮呵那亦得。從僧乞五十五別住一摩那埵一阿浮呵那　四分曰。有比丘犯二僧殘罪。發露一罪。覆藏一罪。罷罷道還受大戒。以先覆藏者后亦覆藏。先發露后亦發露一罪。應從僧乞前後出處隨覆藏曰羯磨一罪直與摩那埵。若持律者欲與人出罪。要當善解罪起所因。應知罪覆藏不覆藏等。覆不覆等。一名多種別

【現代漢語翻譯】現代漢語譯本：我說這個人也同樣如此，因為觸犯了戒律的五種過失，就像死屍一樣。《四分律》說，精液有七種顏色：青色、黃色、紅色、白色、黑色、酪色（乳酪的顏色）、酪漿色（乳漿的顏色）。或者說，每七天為一個階段，七七四十九天構成一個僧殘罪。導致精液流出的原因有十種：爲了快樂的緣故，爲了美好的緣故，因為快樂的緣故，因為貪圖顏色的緣故，爲了自我戰勝的緣故，爲了獲得福德的緣故，爲了昇天的緣故，爲了產生後代的緣故，爲了佈施的緣故，因為自身的戒律力量的緣故，因為精進的緣故，乃至行善也是如此。總共有五百五十個僧殘罪。從所面對的境界導致精液流出的情況有十種：內在的色（內在的感受），外在的色（外在的景象），順水（順著水流），逆水（逆著水流），水灑（被水潑灑），順風（順著風），逆氣（逆著氣流），吹空（對著空氣吹氣），動身（身體的動作）。這十種從內在色境上導致精液流出的情況，構成五百五十句僧殘罪。十種境界上都是如此。總共有五千五百句僧殘罪。《僧祇律》說，比丘在每月一日犯了僧殘罪並加以隱瞞，乃至十日犯了十個僧殘罪並加以隱瞞，乃至第十一日天亮時，這十個罪過被隱瞞了五十五個夜晚，應該向僧團請求十次別住（Parivasa，一種懺悔期），十次摩那埵（Manatta，一種緩刑期），十次阿浮呵那（Abbhana，恢復清凈），也可以從僧團請求五十次別住，乃至五十五次阿浮呵那。《僧祇律》說，參差不齊地隱瞞罪過是指，比丘在每月一日犯了一個罪過並加以隱瞞，二日發露（懺悔），二日犯了兩個罪過，三日發露，乃至十日犯了十個罪過並加以隱瞞，十一日發露，這被稱為五十五個僧殘罪，應該請求十次別住、十次摩那埵、十次阿浮呵那，也可以從僧團請求五十五次別住，乃至五十五次阿浮呵那，也可以從僧團請求五十五次別住，一次摩那埵，一次阿浮呵那。《四分律》說，有比丘犯了兩個僧殘罪，發露了一個罪，隱瞞了一個罪，還俗后又重新受了大戒，因為先前隱瞞的罪過後來也算是隱瞞，先前發露的罪過後來也算是發露，一個罪過，應該從僧團請求前後根據隱瞞罪過的時間進行羯磨（Kamma，一種儀式），一個罪過直接給予摩那埵。如果持律者想要幫助別人出罪，一定要善於瞭解罪過的起因，應該知道罪過是隱瞞還是沒有隱瞞等等，隱瞞還是沒有隱瞞等等，一個名稱有多種不同的含義。

【English Translation】 English version: I say that this person is also the same, because of violating the five transgressions of the precepts, like a dead corpse. The Dharmaguptaka Vinaya (Si Fen Lu) says that there are seven kinds of semen: blue, yellow, red, white, black, curd-colored (the color of cheese), and whey-colored (the color of whey). Or it is said that every seven days is a stage, and seven sevens, forty-nine days, constitute a Sanghavasesa (monk's transgression). There are ten reasons for seminal emission: for the sake of pleasure, for the sake of beauty, because of pleasure, because of greed for color, for the sake of self-victory, for the sake of obtaining merit, for the sake of being born in heaven, for the sake of producing offspring, for the sake of giving, because of one's own strength of precepts, because of diligence, and even doing good is also the same. In total, there are five hundred and fifty Sanghavasesas. There are ten situations in which seminal emission results from the object faced: internal color (internal feelings), external color (external sights), following the water (downstream), against the water (upstream), water sprinkling (being splashed by water), following the wind (downwind), against the air (upwind), blowing into the air (blowing air), moving the body (body movements). These ten situations of seminal emission resulting from internal color objects constitute five hundred and fifty sentences of Sanghavasesa. It is the same in ten kinds of situations. In total, there are five thousand five hundred sentences of Sanghavasesa. The Mahasanghika Vinaya (Sengqi Lu) says that if a Bhiksu (monk) commits a Sanghavasesa on the first day of the month and conceals it, and even on the tenth day commits ten Sanghavasesas and conceals them, and even on the eleventh day at dawn, these ten offenses have been concealed for fifty-five nights, he should request from the Sangha (monk community) ten Parivasas (a period of probation), ten Manattas (a period of suspension), and ten Abbhanas (restoration to purity), or he can request from the Sangha fifty Parivasas, and even fifty-five Abbhanas. The Mahasanghika Vinaya says that uneven concealment of offenses refers to a Bhiksu committing one offense on the first day of the month and concealing it, revealing (confessing) it on the second day, committing two offenses on the second day, revealing it on the third day, and even committing ten offenses on the tenth day and concealing them, revealing it on the eleventh day. This is called fifty-five Sanghavasesas, and he should request ten Parivasas, ten Manattas, and ten Abbhanas, or he can request from the Sangha fifty-five Parivasas, and even fifty-five Abbhanas, or he can request from the Sangha fifty-five Parivasas, one Manatta, and one Abbhana. The Dharmaguptaka Vinaya says that if a Bhiksu commits two Sanghavasesa offenses, reveals one offense, and conceals one offense, and after returning to lay life, receives the full precepts again, because the previously concealed offense is still considered concealed, and the previously revealed offense is still considered revealed, one offense, he should request from the Sangha Kamma (a ritual) according to the time of concealing the offense, one offense is directly given Manatta. If a Vinaya master wants to help others be absolved of offenses, he must be good at understanding the causes of the offenses, and should know whether the offense is concealed or not concealed, etc., concealed or not concealed, etc., one name has many different meanings.

住異。應知前後出家犯罪覆藏不覆藏。應知覆藏本日治。摩那埵中應知日數與覆藏。應知與隨年覆藏。應知與清凈以來覆藏。應知廣略覆藏。應知成罪不成。一有心。二動身弄。三精出。具此三成罪。四人得作別住。別住時界內但使一不失宿。四人亦得作摩那埵羯磨。但界內要有四人得不失宿。行覆藏者有八事失宿。一往余寺不白。二出界不白。三客比丘來不白。四寺內余行者不白。五病不遣使白。六二三比丘同室。七在無比丘處住。八時集非時集不白。是為八事失宿得突吉羅。摩那埵比丘亦行上八事。應僧中宿日日白為異耳。婆利婆沙者胡音。秦言不定別住。摩那埵亦是胡音。秦言楷定別住。阿浮呵那亦復是胡音。秦言出罪下意比丘。應在大比丘下沙彌上坐。不得與大比丘同牀坐。除安物攝供足清凈比丘。一切所須浣衣掃地。迎來送去。敷坐洗足。一一不應。違亦奪三十五事。一不得授人大戒。二不得依止。三不畜沙彌。四不得授僧差教戒比丘尼。五設差應往。第二五句。一不得作說戒人。二亦不得僧中問答毗尼。三僧差羯磨人不應作。四僧簡集智慧人許。論僧事不在其列。五僧差信命不應作。第三五句。一不得入聚落。二不應逼暮還。三應親近比丘。不應親外道。四不順善比丘教。五不作異語。第四五句。一不應

【現代漢語翻譯】現代漢語譯本關於別住（一種僧伽的懲罰），應當瞭解前後出家、犯罪后是否隱瞞。應當瞭解隱瞞的日期如何計算。在摩那埵（另一種僧伽的懲罰）中，應當瞭解日數與隱瞞的關係。應當瞭解與隨年覆藏的關係。應當瞭解與清凈以來的覆藏的關係。應當瞭解廣略覆藏。應當瞭解是否構成犯罪。構成犯罪需要三個條件：一是有心，二是身體有所動作，三是精液射出。具備這三個條件就構成犯罪。四個人可以進行別住。別住期間，在界內只要有一個人沒有失宿（即整夜居住在寺院內），四個人也可以進行摩那埵羯磨（僧伽的儀式）。但界內必須要有四個人沒有失宿。進行覆藏的比丘有八件事會導致失宿：一是前往其他寺院不稟告，二是離開界外不稟告，三是有客人比丘來不稟告，四是寺內有其他修行者不稟告，五是生病不派人稟告，六是兩三個比丘同住一室，七是住在沒有比丘的地方，八是按時或非時集會不稟告。這八件事會導致失宿，犯突吉羅罪（一種輕罪）。進行摩那埵的比丘也進行以上八件事，只是每天要在僧眾中稟告，這與別住不同。婆利婆沙（Parivasa）是胡語，翻譯成漢語是不定別住。摩那埵（Manatta）也是胡語，翻譯成漢語是楷定別住。阿浮呵那（Abbhana）也是胡語，翻譯成漢語是出罪下意比丘。應該在大比丘之下，沙彌之上就坐。不得與大比丘同牀而坐，除非是爲了安放物品、攝取供養、洗凈雙足的比丘。一切所需，如浣洗衣物、掃地、迎來送往、鋪設座位、洗凈雙足，一一不應做。違背也會被剝奪三十五件事的資格。第一組五個方面：一，不得授人大戒（Upasampada，比丘戒）。二，不得作為依止師（Upajjhaya）。三，不得畜養沙彌（Sramanera）。四，不得被僧團委派去教誡比丘尼。五，如果被委派，應該前往。第二組五個方面：一，不得作為說戒人（Uposatha）。二，也不得在僧團中問答毗尼（Vinaya，戒律）。三，不應該做僧團委派的羯磨人（Karmakaraka，執行僧事的僧人）。四，僧團可以選擇有智慧的人，允許討論僧事，但不在其列。五，不應該做僧團委派的信使。第三組五個方面：一，不得進入村落。二，不應該逼近傍晚才返回。三，應該親近比丘，不應該親近外道。四，不順從善良比丘的教導。五，不說異語。第四組五個方面：一，不應該……

【English Translation】 English version Regarding Parivasa (a type of Sangha punishment), it should be known whether the offense was committed before or after ordination, and whether it was concealed or not. It should be known how to calculate the days of concealment. In Manatta (another type of Sangha punishment), it should be known the relationship between the number of days and the concealment. It should be known the relationship with concealment based on years. It should be known the relationship with concealment since purification. It should be known the extensive and brief concealment. It should be known whether it constitutes an offense or not. Three conditions are required to constitute an offense: first, intention; second, bodily action; and third, emission of semen. Having these three conditions constitutes an offense. Four people can perform Parivasa. During the Parivasa period, as long as one person within the boundary does not lose a night's lodging (i.e., stays overnight in the monastery), the four people can also perform Manatta Kamma (Sangha ritual). However, there must be four people within the boundary who do not lose a night's lodging. A Bhikkhu (monk) who is performing concealment will lose a night's lodging for eight reasons: first, going to another monastery without informing; second, leaving the boundary without informing; third, a guest Bhikkhu arrives without informing; fourth, other practitioners in the monastery are present without informing; fifth, being sick without sending someone to inform; sixth, two or three Bhikkhus staying in the same room; seventh, staying in a place without Bhikkhus; eighth, attending scheduled or unscheduled gatherings without informing. These eight reasons will cause loss of a night's lodging, committing a Dukkhata (a minor offense). A Bhikkhu performing Manatta also performs the above eight things, except that he must inform the Sangha every day, which is different from Parivasa. Parivasa is a Hu (non-Chinese) word, translated into Chinese as '不定別住' (bu ding bie zhu, indefinite separate dwelling). Manatta is also a Hu word, translated into Chinese as '楷定別住' (kai ding bie zhu, definitive separate dwelling). Abbhana is also a Hu word, translated into Chinese as '出罪下意比丘' (chu zui xia yi biqiu, Bhikkhu with a humble mind after expiation). He should sit below the senior Bhikkhus and above the Sramaneras (novice monks). He should not sit on the same bed as the senior Bhikkhus, unless it is for placing objects, receiving offerings, or washing feet for a pure Bhikkhu. All necessities, such as washing clothes, sweeping the floor, welcoming and seeing off guests, setting up seats, and washing feet, should not be done. Violating this will also result in the deprivation of thirty-five qualifications. The first set of five aspects: first, not being allowed to give Upasampada (higher ordination, Bhikkhu ordination). Second, not being allowed to be an Upajjhaya (preceptor). Third, not being allowed to keep Sramaneras (novice monks). Fourth, not being allowed to be assigned by the Sangha to instruct Bhikkhunis (nuns). Fifth, if assigned, he should go. The second set of five aspects: first, not being allowed to be the reciter of the Patimokkha (Uposatha). Second, also not being allowed to ask and answer questions about Vinaya (discipline) in the Sangha. Third, should not be a Kammakāraka (one who performs the acts of the Sangha) assigned by the Sangha. Fourth, the Sangha can choose wise people, allowing them to discuss Sangha matters, but not including him. Fifth, should not be a messenger assigned by the Sangha. The third set of five aspects: first, not being allowed to enter villages. Second, should not return close to dusk. Third, should be close to Bhikkhus, not close to outsiders. Fourth, not obeying the teachings of good Bhikkhus. Fifth, not speaking strange languages. The fourth set of five aspects: first, should not...

犯此罪。餘人亦不應作。二若犯相似若從此生。三若復犯重於此。四不應慊羯磨人。第五五句。一善比丘為敷坐具不應受。二不應受洗足。三不應受洗足物。四不應受拭巾革屣。五不授他揩摩。第六五句。一不應舉善比丘。二不應與他憶念作自言。三不應證他事。不應遮布薩自恣。五不應共比丘諍。第七五句。一應受若比丘禮拜合掌。三問訊。四迎送。五持衣缽此。是三十五事一一應奉行不得違。比丘犯九十僧殘罪。應半月僧中行摩那埵。亦奪三十五事失宿。除別宿余同大僧　僧祇曰。比丘尼在城邑聚落。二人相去曳手及犯僧殘　四分曰。比丘尼夜宿相及舒手。不及犯僧殘　問曰。有人言。行摩那埵時。共清凈比丘同室。此宿事云何　答曰。不應爾。摩那埵比丘亦行別住。若同室宿不名出罪。常在僧中者。謂界內常有四人。明同室宿　問曰。有人言。行別住摩那埵。僧中白時得一。眾中二三人一時白得成就不　答曰。不成。同一界內隨僧多少皆應盡集。人人不得一時並白。

三部律雜事品第九

四分曰。比丘有五德。為僧分粥分物分房臥具卻闇尼差次請會差比丘使沙彌有無之法。入地獄如箭。隨愛隨瞋隨怖隨癡不知可分不可分。五德生天如箭。即幡上句是　十誦有三種大賊。一者有比丘。將百千人破壞城

【現代漢語翻譯】現代漢語譯本：犯此罪。其他人也不應該做。二、如果犯了相似的罪行，或者由此產生（的罪行）。三、如果再犯比這更重的罪。四、不應該輕慢羯磨（Karma，業）的執行者。第五，有五句話：一、善良的比丘為（其他比丘）鋪設坐具，不應該接受（回報）。二、不應該接受洗腳（的服務）。三、不應該接受洗腳的物品。四、不應該接受擦腳巾和鞋子。五、不（應該）允許他人按摩（自己）。第六，有五句話：一、不應該指責善良的比丘。二、不應該讓其他人回憶起（自己的）過錯，並自作辯解。三、不應該證明他人的過失。四、不應該阻止（他人）舉行布薩（Posadha，每半月誦戒儀式）和自恣（Pavarana，僧眾互相檢舉過失的儀式）。五、不應該與比丘爭論。第七，有五句話：一、應該接受比丘的禮拜和合掌。二、（應該接受）問候。三、（應該接受）迎接和送別。四、（應該接受）持有衣缽。這些是三十五件事，每一件都應該奉行，不得違背。比丘犯九十僧殘罪（Sanghavasesa，僅次於波羅夷的重罪），應該在僧團中進行半個月的摩那埵（Manatta，懺悔期）。也要剝奪（其）三十五事，失去（寄宿的）資格。除了單獨的住所，其餘的與大眾僧人相同。僧祇律（Mahasanghika Vinaya）說：比丘尼在城邑聚落中，兩人相距很近，拉手或者犯僧殘罪。《四分律》（Dharmaguptaka Vinaya）說：比丘尼夜晚住宿相近，或者伸手（觸及對方），（距離）不夠（遠），犯僧殘罪。問：有人說，在進行摩那埵時，與清凈的比丘同住一室，這件事如何處理？答：不應該這樣。進行摩那埵的比丘也應該單獨居住。如果同室而宿，不算是出罪。常在僧團中的（比丘），是指在界限內常有四人（以上）。（這樣）才算同室而宿。問：有人說，在進行別住（Parivasa，重罪懺悔期）和摩那埵時，在僧團中稟白時只得到一個（認可），或者在眾人中兩三個人同時稟白，能夠成就（懺悔）嗎？答：不能成就。在同一個界限內，無論僧人多少，都應該全部聚集。每個人不得同時一起稟白。《三部律雜事品》第九《四分律》說：比丘有五種惡德，（如果）為僧眾分配粥、分配物品、分配房間和臥具、卻暗中按照親疏差別（分配），或者在尼（Bhikkhuni，比丘尼）的差遣、次序、請會（邀請）中，或者差遣比丘、使喚沙彌（Sramanera，小沙彌）的事情上，有有無偏頗之法，（這樣的人）進入地獄就像箭一樣快。隨著愛、隨著嗔、隨著怖、隨著癡，不知道什麼是可以分配的，什麼是不可以分配的。五種善德（的比丘）昇天也像箭一樣快，就像幡上的句子所說的那樣。《十誦律》（Sarvastivada Vinaya）中有三種大賊：一是有些比丘，將成百上千的人破壞城（邑）。

【English Translation】 English version: Committing this offense, others should not do it either. Second, if one commits a similar offense or if it arises from this (offense). Third, if one commits an offense heavier than this. Fourth, one should not be disrespectful to those performing Karma (Karma, action; here referring to the ritual act). Fifth, there are five clauses: First, a virtuous Bhikkhu (Bhikkhu, Buddhist monk) should not accept (rewards) for preparing a seat for (other Bhikkhus). Second, one should not accept foot washing (services). Third, one should not accept items for washing feet. Fourth, one should not accept foot towels and shoes. Fifth, one should not allow others to massage (oneself). Sixth, there are five clauses: First, one should not accuse a virtuous Bhikkhu. Second, one should not allow others to recall (one's) faults and defend oneself. Third, one should not prove the faults of others. Fourth, one should not prevent (others) from holding Posadha (Posadha, bi-monthly recitation of precepts) and Pavarana (Pavarana, ceremony of self-criticism). Fifth, one should not argue with Bhikkhus. Seventh, there are five clauses: First, one should accept the bowing and joining of palms of Bhikkhus. Second, (one should accept) greetings. Third, (one should accept) welcoming and sending off. Fourth, (one should accept) holding robes and bowls. These are thirty-five matters, each of which should be followed and not violated. A Bhikkhu who commits the ninety Sanghavasesa (Sanghavasesa, a type of serious offense) offenses should undergo Manatta (Manatta, period of penance) in the Sangha (Sangha, monastic community) for half a month. One should also be deprived of (their) thirty-five matters and lose (the qualification for) lodging. Except for separate dwellings, the rest is the same as the general Sangha. The Mahasanghika Vinaya (Mahasanghika Vinaya, a school of Buddhist monastic rules) says: When Bhikkhunis (Bhikkhuni, Buddhist nun) are in cities and villages, if two people are close enough to hold hands or commit a Sanghavasesa offense. The Dharmaguptaka Vinaya (Dharmaguptaka Vinaya, a school of Buddhist monastic rules) says: If Bhikkhunis sleep close to each other at night or reach out their hands (to touch each other), (the distance is) not enough (far), they commit a Sanghavasesa offense. Question: Someone says that when undergoing Manatta, one lives in the same room with pure Bhikkhus, how should this matter be handled? Answer: It should not be so. A Bhikkhu undergoing Manatta should also live separately. If they sleep in the same room, it is not considered expiation. Those who are always in the Sangha refer to those who always have four (or more) people within the boundary. (Only then) is it considered sleeping in the same room. Question: Someone says that when undergoing Parivasa (Parivasa, period of probation) and Manatta, if only one (approval) is obtained when reporting in the Sangha, or if two or three people report at the same time in the assembly, can (the repentance) be accomplished? Answer: It cannot be accomplished. Within the same boundary, no matter how many monks there are, all should gather. Each person should not report together at the same time. Ninth Chapter of Miscellaneous Matters from the Three Vinayas The Dharmaguptaka Vinaya says: A Bhikkhu has five evil virtues, (if) when distributing porridge, distributing items, allocating rooms and bedding for the Sangha, but secretly allocating according to favoritism, or in the dispatch, order, and invitation of Bhikkhunis (Bhikkhuni, Buddhist nun), or in the matters of dispatching Bhikkhus and employing Sramaneras (Sramanera, novice monk), there are biased laws of having or not having, (such a person) enters hell as quickly as an arrow. Following love, following anger, following fear, following delusion, not knowing what can be distributed and what cannot be distributed. A Bhikkhu with five good virtues ascends to heaven as quickly as an arrow, just as the sentence on the banner says. The Sarvastivada Vinaya (Sarvastivada Vinaya, a school of Buddhist monastic rules) has three great thieves: First, there are some Bhikkhus who destroy cities (and towns) with hundreds of thousands of people.

邑聚落殺取財。是第一大賊。若有比丘。同僧菜果枝葉衣著食啖如自己有。是第二大賊。若比丘稱言得過人法。是第三大賊　四分曰。有比丘盜賊心倒易他物分奪。佛言。計滿五錢犯重。又曰。比丘盜他並得己衣。佛言。他衣犯重。己衣偷蘭　問曰。云何為五錢　答曰。余更無明文。但十誦有明文。五錢者是大銅錢一枚。銅錢賈直十六小錢。都並有八十小錢。舍戒有二種。一成舍戒。二不成舍戒。在七眾前皆得舍戒。對前人言。我某甲今舍戒作白。依大德憶念。我是白衣。前人應答言。我憶念汝是白衣。如是舍戒　十誦教戒比丘尼具十二德。一具持戒。二百五十戒。二者多聞不忘。三者持律廣略。四辯才能說法。五學定。六學戒。七學惠。八除惡邪。九梵行清凈。十不污比丘尼凈行。十一忍辱。十二滿二十臘　四分明。教戒比丘尼人稱其十德。一戒律具足。二多聞。三誦二部毗尼。四決斷無疑。五善能說法。六大姓出家。七顏貌端正。八勘能為比丘尼說法。九不犯重禁。十滿二十[萉-巴+(日/(句-口+匕))]　僧祇明。教戒比丘尼人有八種事。違則有罪。何者八。一非時。謂日沒至明相出。二非處。謂深屏露現。三過者。十四日十五日。四時未至者。說戒后二三日。五不和合者。尼眾不集。六眷屬者。遍教弟

【現代漢語翻譯】現代漢語譯本邑聚落殺取財（在村莊城鎮中殺人越貨）。這是第一大盜賊。如果有比丘（佛教出家人），把僧眾的菜蔬果實、樹枝樹葉、衣服穿戴、食物吃用，都當作自己所有，這是第二大盜賊。如果比丘自稱得到超過常人的佛法，這是第三大盜賊。《四分律》說，有比丘以盜賊之心，顛倒挪用他人財物，分割搶奪。佛說，價值滿五錢就犯重罪。又說，比丘偷盜他人衣物，連同自己的衣物。佛說，偷盜他人衣物犯重罪，偷盜自己的衣物犯偷蘭罪。問：什麼是五錢？答：沒有其他明確的條文。但《十誦律》有明確的條文，五錢是指大銅錢一枚，銅錢的價值相當於十六個小錢，總共有八十個小錢。舍戒有兩種，一種是成功的舍戒，一種是不成功的舍戒。在七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）面前都可以舍戒。對著面前的人說：『我某甲現在舍戒，作為白衣。請大德記住，我是白衣。』面前的人應該回答說：『我記住你是白衣。』這樣就是舍戒。《十誦律》教導比丘尼具備十二種德行：一是具足持戒，遵守二百五十條戒律；二是博聞強記，不會忘記；三是通持戒律的廣略內容；四是辯才無礙，善於說法；五是學習禪定；六是學習戒律；七是學習佈施；八是去除邪惡；九是清凈梵行；十是不玷污比丘尼的清凈行為；十一是忍辱；十二是戒臘滿二十年。《四分律》明確指出，教導比丘尼的人應具備十種德行：一是戒律具足；二是博聞；三是能背誦兩部毗尼（律藏）；四是決斷無疑；五是善於說法；六是出身于大姓人家；七是容貌端正；八是能夠為比丘尼說法；九是不犯重罪；十是戒臘滿二十年。《僧祇律》明確指出，教導比丘尼的人有八種事情不能違背，違背就會有罪。哪八種？一是非時，指日落到黎明；二是非處，指在隱蔽或暴露的地方；三是超過時間，指十四日或十五日；四是時間未到，指在說戒后的兩三天；五是不和合，指比丘尼眾沒有聚集；六是眷屬，指普遍教導

【English Translation】 English version In towns and villages, killing and seizing property (邑聚落殺取財). This is the first great thief. If a Bhikshu (比丘, Buddhist monk) treats the Sangha's (僧, monastic community) vegetables, fruits, branches, leaves, clothing, and food as his own, this is the second great thief. If a Bhikshu claims to have attained superhuman Dharma (法, teachings), this is the third great thief. The 'Four-Part Vinaya' (四分律) states that if a Bhikshu, with a thief's mind, misappropriates and divides another's property, the Buddha said that if the value reaches five 'qian' (錢, ancient Chinese currency), it constitutes a major offense. It also states that if a Bhikshu steals another's clothes along with his own, the Buddha said that stealing another's clothes is a major offense, while stealing his own clothes is a 'sthulatyaya' (偷蘭, a lesser offense). Question: What is five 'qian'? Answer: There is no other clear statement, but the 'Ten Recitation Vinaya' (十誦律) clearly states that five 'qian' is one large copper coin, and one copper coin is worth sixteen small coins, totaling eighty small coins.

There are two types of renunciation of precepts (舍戒): successful and unsuccessful. Renunciation of precepts can be done in front of the seven assemblies (七眾, Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana, Upasaka, Upasika). One should say to the person in front: 'I, so-and-so, now renounce the precepts and become a layperson. Please, venerable one, remember that I am a layperson.' The person in front should reply: 'I remember that you are a layperson.' This is how one renounces the precepts.

The 'Ten Recitation Vinaya' teaches that a Bhikshuni (比丘尼, Buddhist nun) should possess twelve virtues: first, complete adherence to the precepts, observing the 250 precepts; second, extensive learning and not forgetting; third, upholding the Vinaya (律, monastic rules) in both its extensive and concise forms; fourth, eloquence in expounding the Dharma; fifth, learning meditation; sixth, learning the precepts; seventh, learning generosity; eighth, eliminating evil; ninth, pure conduct; tenth, not defiling the pure conduct of other Bhikshunis; eleventh, patience; twelfth, having twenty years of monastic seniority.

The 'Four-Part Vinaya' clarifies that a person who instructs Bhikshunis should possess ten virtues: first, complete adherence to the precepts; second, extensive learning; third, reciting the two 'Vinaya Pitakas' (毗尼, monastic discipline); fourth, decisive and without doubt; fifth, skillful in expounding the Dharma; sixth, born into a noble family; seventh, having a dignified appearance; eighth, capable of expounding the Dharma to Bhikshunis; ninth, not committing serious offenses; tenth, having twenty years of monastic seniority. The 'Sanghika Vinaya' (僧祇律) clarifies that there are eight things that a person who instructs Bhikshunis should not violate, otherwise there will be offenses. What are the eight? First, not at the wrong time, meaning from sunset to sunrise; second, not in the wrong place, meaning in secluded or exposed places; third, exceeding the time, meaning the fourteenth or fifteenth day of the month; fourth, before the time, meaning two or three days after the recitation of the precepts; fifth, not in harmony, meaning when the Bhikshuni Sangha is not assembled; sixth, relatives, meaning universally teaching

子。七長句說法者。出過偈。八迎教師並供養者。明重法敬人　四分曰。著俗衣外道衣服不名受具足戒。不自稱字不和上字不乞戒。皆不名受具足　僧祇曰。以和上足十人數不名受具足戒。半覆半露同界曳手不相及不名受具戒。沙彌盜聽戒。若解前後受不得不記。前後得與受戒。眾僧有罪　四分曰。有七事失依止。何者七。一決意出界。二見本和上。三被呵嘖。四上戒場上。五離宿。六和上目下。七滿五[萉-巴+(日/(句-口+匕))]愚癡者。盡壽不離依止　僧祇曰。百[萉-巴+(日/(句-口+匕))]愚癡比丘應依止十[萉-巴+(日/(句-口+匕))]有智比丘。供給如師。晨起問訊。與出大小行器唾缽。舉置常處。與楊枝。掃地迎食。染衣熏缽。盡應供給。唯除禮拜案摩　十誦明。越次請計滿五錢犯重。假稱他名犯忘語罪。取物計滿五錢犯重　四分曰。弟子無漸無愧。與人為友難與語。好往尼坊。和上阿阇梨應以五事呵嘖。一汝去莫入我房。三汝莫為我作使。四汝莫至我所。五我不與汝語。僧祇曰。五種人不得安居衣。被舉罷道死破安居不囑授　四分曰。自有罪不應受他懺悔。不得從有罪人懺悔。要清凈比丘邊懺悔。一住處一切僧有罪不得相向懺悔。當差二三人詣清凈比丘所。還來本處受余比丘懺

【現代漢語翻譯】現代漢語譯本子。七長句說法者，出於《出過偈》。八，迎接教師並供養者，表明尊重佛法和敬重授業之人。《四分律》說：『穿著世俗衣服或外道衣服，不能稱為受具足戒。』不自稱法名，不稱和尚法名，不乞戒，都不能稱為受具足戒。《僧祇律》說：『以和尚為首不足十人，不能稱為受具足戒。』半覆半露，在同一界限內拉著手，手不能相及，不能稱為受具足戒。沙彌盜聽戒律，如果理解前後內容，受戒可以不記錄。前後都可以給予受戒，眾僧有罪。《四分律》說：『有七種情況會失去依止。』哪七種？一是決意離開界限，二是見到本來的和尚，三是被呵責，四是登上戒壇，五是離開住所，六是在和尚眼皮底下，七是滿了五年的愚癡之人。愚癡的人，終身不能離開依止。《僧祇律》說：『一百個愚癡的比丘，應該依止十個有智慧的比丘。』供給如同對待老師一樣，早晨起來問訊，給予出大小便的用具和唾壺，放置在固定的地方，給予楊枝，掃地迎接食物，染色衣服，熏缽，都應該供給，唯獨禮拜和按摩除外。《十誦律》說明，越過次序請求，計算超過五錢，犯重罪。假稱他人名字，犯妄語罪。取物計算超過五錢，犯重罪。《四分律》說：『弟子沒有慚愧心，與人交友難以勸說，喜歡去尼姑庵。』和尚、阿阇梨應該用五件事呵責：『一，你離開后不要進入我的房間。二，你不要為我做事。三，你不要到我這裡來。四，我不和你說話。』《僧祇律》說：『五種人不得安居衣：被舉、罷道、死亡、破戒、安居時不囑咐。』《四分律》說：『自己有罪不應該接受他人懺悔，不得向有罪的人懺悔，要在清凈比丘處懺悔。』一個住處所有僧人都有罪，不得互相懺悔，應當派遣二三人到清凈比丘處，回來后在本處接受其他比丘的懺悔。

【English Translation】 English version Child. Those who preach the Dharma in seven long sentences are from the Chuguo Jie (Name of a scripture). Eight, welcoming teachers and making offerings, demonstrates respect for the Dharma and reverence for those who impart knowledge. The Si Fen Lu (Four-Part Vinaya) states: 'Wearing secular clothes or heretical clothes cannot be called receiving the full precepts.' Not stating one's Dharma name, not stating the Upadhyaya's (preceptor's) Dharma name, and not requesting precepts, all cannot be called receiving the full precepts. The Sengqi Lu (Sanghika Vinaya) states: 'With the Upadhyaya as the head and less than ten people, it cannot be called receiving the full precepts.' Half-covered and half-exposed, holding hands within the same boundary, with hands unable to reach each other, it cannot be called receiving the precepts. A Shramanera (novice monk) who secretly listens to the precepts, if he understands the preceding and following content, the precept reception may not be recorded. Both before and after, giving the precepts is permissible; the Sangha (community) is at fault. The Si Fen Lu (Four-Part Vinaya) states: 'There are seven situations in which one loses reliance.' What are the seven? One is resolving to leave the boundary, two is seeing the original Upadhyaya (preceptor), three is being reprimanded, four is ascending the ordination platform, five is leaving the dwelling, six is being under the Upadhyaya's (preceptor's) eyes, and seven is being foolish for five years. A foolish person cannot leave reliance for life. The Sengqi Lu (Sanghika Vinaya) states: 'One hundred foolish Bhikshus (monks) should rely on ten wise Bhikshus (monks).' Provide for them as for a teacher, inquire in the morning, give them utensils for excretion and expectoration, place them in fixed places, give them toothpicks, sweep the floor to welcome food, dye clothes, and fumigate bowls; all should be provided, except for bowing and massaging. The Shi Song Lu (Ten Recitation Vinaya) clarifies that requesting out of turn and calculating more than five qian (monetary unit) incurs a grave offense. Falsely claiming another's name incurs the offense of false speech. Taking items calculated to be more than five qian (monetary unit) incurs a grave offense. The Si Fen Lu (Four-Part Vinaya) states: 'A disciple who has no shame, is difficult to persuade when befriending others, and likes to go to nunneries.' The Upadhyaya (preceptor) and Acharya (teacher) should reprimand him with five things: 'One, after you leave, do not enter my room. Two, do not work for me. Three, do not come to me. Four, I will not speak to you.' The Sengqi Lu (Sanghika Vinaya) states: 'Five types of people are not allowed to have the Anjuyi (rain retreat) robe: those who have been censured, those who have renounced the path, those who have died, those who have broken the precepts, and those who do not entrust during the Anjuyi (rain retreat).' The Si Fen Lu (Four-Part Vinaya) states: 'One should not accept others' repentance if one is guilty oneself, and one should not repent to a guilty person; one must repent in the presence of a pure Bhikshu (monk).' If all the monks in a dwelling are guilty, they should not repent to each other; they should send two or three people to a pure Bhikshu (monk), and after returning, receive the repentance of the other Bhikshus (monks) in the dwelling.

悔。不聽說戒　僧祇曰。欲與人作和上。要備十德。一持戒。二多聞。三毗尼。四學戒。五學定。六學惠。七自能出罪使出罪。八能看病使人看病。九弟子自有梵行難。能自送使人送脫難。十[萉-巴+(日/(句-口+匕))]　僧祇曰。和上阿阇利有過。弟子應軟語諫言。師不應作如是事。若言我更不作者善。若言止止。我當教汝返教我者。若和上應舍遠去。若依止師應離宿。四分曰。有五德者。一知時以非時。二知真實不以虛忘。三利益不以損減。四柔軟不以粗獷。五慈心不以瞋恚　僧祇曰。和上阿阇利共弟子語應報答。不答突吉羅。一切事法當作。除喚女來持酒來不語無罪　僧祇曰。弟子欲遠行。在先一月半月應白師。師看如法聽去。非法應遮。臨去白者得罪　僧祇曰。五法成就請依止師。一愛念。二供敬。三慚。四愧。五樂近住　僧祇曰。有四種師。不須問而去。苦住樂住不問而去者。無法無依食。須問而者無法有衣食。苦住者有法無衣食。樂住者有法有衣食。下二種師盡壽不得離　四分曰。有五種阿阇利。一依止衣。二羯磨。三威儀。四受法。五十戒。有二種和上。一十戒。二大戒　僧祇曰。弟子應一日三請教戒三問訊師所。偏露有肩。脫革屣。胡跪合掌。宿宿不審。弟子某甲請教戒。中時向暮亦爾。不

【現代漢語翻譯】現代漢語譯本：

悔（懺悔）。不聽說戒。

《僧祇律》說：『想要為人作和尚（Upadhyaya，親教師），需要具備十種德行。一是持戒（śīla，戒律），二是多聞（bahusruta，博學多聞），三是毗尼（vinaya，戒律），四是學習戒律，五是學習禪定（samādhi，專注），六是學習智慧（prajñā，洞察力），七是自己能夠出罪也能使他人出罪，八是能夠照顧病人也能使他人照顧病人，九是弟子自身有梵行（brahmacarya，清凈行）的困難，能夠自己擺脫也能使他人擺脫困難，十是[萉-巴+(日/(句-口+匕))]。』

《僧祇律》說：『和尚（Upadhyaya，親教師）和阿阇梨（ācārya，導師）有過錯，弟子應該用柔和的言語勸諫。老師不應該做這樣的事情。如果老師說『我以後不再這樣做了』，那是最好的。如果老師說『住口！住口！我應當教導你，你反而來教導我』，如果和尚（Upadhyaya，親教師）應該捨棄遠去。如果依止的老師應該離開住所。』

《四分律》說：『有五種德行的人：一是知道何時應該做，何時不應該做；二是知道真實情況，不說虛妄的話；三是帶來利益，不造成損害；四是言語柔和，不粗暴；五是心懷慈悲，不嗔恚。』

《僧祇律》說：『和尚（Upadhyaya，親教師）和阿阇梨（ācārya，導師）與弟子說話，弟子應該回答。不回答，犯突吉羅（duṣkṛta，輕罪）。一切事情都應當做，除了叫女子來、拿酒來，不說話沒有罪。』

《僧祇律》說：『弟子想要遠行，應該提前一個月或半個月稟告老師。老師看是否如法，如法就聽任他去，不如法就應該阻止。臨走才稟告，就犯了罪。』

《僧祇律》說：『五種條件成就，可以請求依止老師：一是愛念，二是供養恭敬，三是慚愧，四是羞恥，五是樂於親近居住。』

《僧祇律》說：『有四種老師，不需要問就可以離開：苦住樂住不問就離開的，是無法無衣食。需要問才能離開的，是無法有衣食。苦住的是有法無衣食。樂住的是有法有衣食。后兩種老師，終身都不得離開。』

《四分律》說：『有五種阿阇梨（ācārya，導師）：一是依止衣，二是羯磨（karma，業），三是威儀，四是受法，五是授戒。』有兩種和尚（Upadhyaya，親教師）：一是授十戒，二是授大戒。

《僧祇律》說：『弟子應該一天三次請教戒律，三次問候老師。袒露右肩，脫掉鞋子，胡跪合掌。早晨不審問，弟子某甲請教戒。中午和傍晚也是這樣。』

【English Translation】 English version:

Repentance. Not hearing the precepts.

The Saṃghika says: 'To be a Upadhyaya (preceptor), one must possess ten virtues: 1. Observance of precepts (śīla), 2. Extensive learning (bahusruta), 3. Vinaya (discipline), 4. Learning precepts, 5. Learning samādhi (concentration), 6. Learning prajñā (wisdom), 7. Being able to absolve oneself and others from offenses, 8. Being able to care for the sick and enable others to care for the sick, 9. When a disciple has difficulties in brahmacarya (pure conduct), being able to free oneself and enable others to free themselves from difficulties, 10. [萉-巴+(日/(句-口+匕))].'

The Saṃghika says: 'If the Upadhyaya (preceptor) or ācārya (teacher) has faults, the disciple should gently admonish them. The teacher should not do such things. If the teacher says, 'I will not do this again,' that is best. If the teacher says, 'Stop! Stop! I should be teaching you, and you are teaching me instead,' then the Upadhyaya (preceptor) should abandon and go far away. If relying on a teacher, one should leave the dwelling.'

The Caturvargika says: 'One who has five virtues: 1. Knows when it is the right time and when it is not, 2. Knows the truth and does not speak falsely, 3. Brings benefit and does not cause harm, 4. Is gentle and not harsh, 5. Has a compassionate heart and is not angry.'

The Saṃghika says: 'When the Upadhyaya (preceptor) or ācārya (teacher) speaks to a disciple, the disciple should respond. Not responding is a duṣkṛta (minor offense). All things should be done, except calling for a woman or bringing wine; not speaking is not an offense.'

The Saṃghika says: 'If a disciple wants to travel far away, they should inform the teacher one month or half a month in advance. The teacher should see if it is in accordance with the Dharma; if it is, they should allow them to go; if it is not, they should prevent them. Informing them just before leaving is an offense.'

The Saṃghika says: 'With five qualities fulfilled, one may request to rely on a teacher: 1. Love and affection, 2. Offering and respect, 3. Shame, 4. Humility, 5. Joy in living nearby.'

The Saṃghika says: 'There are four kinds of teachers; one may leave without asking: leaving without asking whether living in hardship or living in comfort, is without Dharma, clothing, or food. Needing to ask before leaving is without Dharma but has clothing and food. Living in hardship is having Dharma but without clothing or food. Living in comfort is having Dharma and having clothing and food. The latter two kinds of teachers, one may not leave for the rest of one's life.'

The Caturvargika says: 'There are five kinds of ācārya (teacher): 1. Relying on robes, 2. Karma (action), 3. Demeanor, 4. Receiving the Dharma, 5. Giving precepts.' There are two kinds of Upadhyaya (preceptor): 1. Giving the ten precepts, 2. Giving the major precepts.

The Saṃghika says: 'A disciple should ask for teachings on the precepts three times a day and greet the teacher three times. Exposing the right shoulder, removing shoes, kneeling with the right knee, and joining palms. Not inquiring in the morning, the disciple so-and-so requests teachings on the precepts. It is the same at midday and in the evening.'

者犯突吉羅。一切作事別白　僧祇曰。和上阿阇利應教弟子。廣略也。廣者。說五句輕重阿毗曇。略者。當言謹莫放逸。弟子言。頂載持。不者突吉羅　僧祇曰。有八種遮法。一自恣足。二少欲足。三穢法足。四雜足。五曲足。六不便足。七亭住足。八自己足　僧祇曰。順心破六種犯偷蘭遮。破缽破三依破塔僧房破僧界　四分曰。眾多癡比丘共集一處住。有客比丘來至。能說法持律坐禪。能說契經義。諸比丘聞。當半由旬迎送承事。瞻視安處。洗浴給其所須飲食。若不爾者突吉羅　僧祇曰。三舉人死取其眠床。以尸著上衣缽系咽曳床而出。作是言。眾僧事凈不得分其衣缽。有浴持來得分　四分曰。眾多癡比丘依能誦戒者。夏安居中間誦戒死。若后安居來過舉。眾移就知法更結安居。已過知法難屈不得移處。若遠應受往彼令學誦一遍。還來本處。並使一人誦　僧祇曰。眾僧因地一切重物。僧雖和合不得借人私用。不得買去。正使一切僧和合盡得突吉羅。若有留難。使白衣知者無罪　僧祇曰。有五種凈。何是。一制限凈。一方住處如法作制。與教相應。二方法凈者。國土爾。三戒行凈者。持戒比丘所行不違。四大教四長老凈者。明大德人所行與四大相應便舍。五風諍者。如本俗人時。飲酒非時食行淫。是俗人凈。出家人不

凈　問曰。云何名為四大教　答曰。四大教者佛所說聖所行。多知比丘所說長老比丘所。是謂四大教　問曰。一方住處眾僧和合作三日製。客比丘來食不過限為知法不　答曰。非法。所以者何。若是常住僧食四方僧共有。若和合作制一切僧得偷蘭遮罪。若是私食作制一切僧突吉羅。以慳貪故　僧祇曰。非法眠有四種。一者阿修羅眠。仰臥是。二伏地眠者。餓鬼眠。三左脅眠。貪慾人也。如法臥者。師子王右脅臥。兩腳相累。合口舌柱上齒。右手支頭。左手順身上。不捨念惠思惟明相　僧祇曰。十二事不作禮。一在塔像前。二飲食時。三作事時。四瀑洗油涂時。五讀誦時。六不著三衣時。七大小便時。八經行時。上下閣時。九授經。十共諍時。十一洗缽時。十二著藥時。皆不應作禮。受禮時不應如惡羊不語。當共相問訊。少病小惱安樂不。如來在世為五事利益。五日一行僧房。一者我諸弟子不著有為事不。二不樂著世俗。言論無益語不。三不著睡眠。妨行道不。四為看病比丘故。五為新受戒比丘。見如來威儀發歡喜故。經行有五事。一好堪遠行。二能思惟。三少病。四稍欽。五得定久住。

三部律亡比丘衣物品第十

四分曰。比丘重物者。園田果樹別房及別物事輿。凈人繩床大床坐蓐大小枕。氍數廣三肘長

【現代漢語翻譯】現代漢語譯本：凈（Upasaka，在家男居士）問：什麼是四大教？答：四大教是指佛（Buddha）所說、聖者（Arya）所行、博學的比丘（Bhiksu，出家男眾）所說、長老比丘（Thera Bhiksu）所說。這就是所謂的四大教。

問：如果一個地方的僧團（Sangha，佛教僧侶團體）共同制定了一個為期三天的規定，限制來訪比丘的食物量，這樣做是否符合佛法（Dharma，佛教教義）？答：不符合佛法。為什麼呢？因為如果是常住僧團的食物，那麼四方僧眾都有份。如果僧團共同制定這樣的規定，所有僧人都犯偷蘭遮罪（Sthulatyaya，一種戒律罪名）。如果是私人的食物制定這樣的規定，所有僧人犯突吉羅罪（Dushkritya，一種輕微的戒律罪名），因為這是慳貪的緣故。

僧祇律（Mahasanghika Vinaya）中說：不如法的睡眠有四種。第一種是阿修羅（Asura，一種神道）的睡眠，仰臥。第二種是伏地而眠，這是餓鬼（Preta，六道眾生之一）的睡眠。第三種是左脅而眠，這是貪慾之人的睡眠。如法的睡眠是獅子王（Simharaja）的右脅而臥，兩腳相疊，合口，舌抵上顎，右手支撐頭部，左手順著身體放置，不捨棄正念和智慧，思維光明之相。

僧祇律中說：有十二種情況不應作禮。一是在佛塔（Stupa）和佛像前。二是在飲食時。三是在做事時。四是在沐浴、塗油時。五是在讀誦時。六是不穿三衣（Tricivara，比丘所穿的三件袈裟）時。七是在大小便時。八是在經行（Cankrama，一種禪修方式）時，上下樓閣時。九是授經時。十是共同爭論時。十一是洗缽（Patra，比丘的食器）時。十二是服藥時。都不應該作禮。接受禮拜時不應該像惡羊一樣不說話，應當互相問候：少病少惱，安樂嗎？

如來（Tathagata，佛的稱號之一）在世時，爲了五件事而利益眾生，每五天巡視僧房一次。一是我的弟子們是否執著于有為之事？二是不喜歡執著於世俗的言論和無益的言語？三是不貪著睡眠，妨礙修行？四是爲了看望生病的比丘。五是爲了讓新受戒的比丘，見到如來的威儀而生歡喜心。

經行有五種益處。一是適合遠行。二是能夠思惟。三是少病。四是容易消化。五是得定后能夠長久保持。

三部律（Tripitaka Vinaya）中關於比丘衣物用品的規定，第十部分。

四分律（Dharmaguptaka Vinaya）中說：比丘的重物是指：園地、田地、果樹、單獨的房舍以及其他的物品、車輿、凈人、繩床、大床、坐墊、大小枕頭、毛織品，寬度三肘，長度...

【English Translation】 English version: Net (Upasaka, a male lay follower) asked: What are the Four Great Teachings? The answer: The Four Great Teachings are what the Buddha (Buddha) said, what the Saints (Arya) practiced, what the learned Bhikshus (Bhiksu, ordained male monks) said, and what the Elder Bhikshus (Thera Bhiksu) said. These are called the Four Great Teachings.

Question: If a Sangha (Buddhist monastic community) in one place jointly makes a rule for three days, limiting the amount of food for visiting Bhikshus, is this in accordance with the Dharma (Buddhist teachings)? Answer: It is not in accordance with the Dharma. Why? Because if it is the food of the permanent Sangha, then all Sanghas from the four directions share it. If the Sangha jointly makes such a rule, all Sanghas commit a Sthulatyaya offense (Sthulatyaya, a type of disciplinary offense). If it is private food and such a rule is made, all Sanghas commit a Dushkritya offense (Dushkritya, a minor disciplinary offense), because of stinginess.

The Mahasanghika Vinaya says: There are four types of improper sleep. The first is the sleep of the Asuras (Asura, a type of deity), lying on the back. The second is sleeping face down, which is the sleep of the Pretas (Preta, hungry ghosts, one of the six realms of existence). The third is sleeping on the left side, which is the sleep of greedy people. Proper sleep is that of the Lion King (Simharaja), lying on the right side, with legs crossed, mouth closed, tongue touching the upper palate, right hand supporting the head, left hand placed along the body, without abandoning mindfulness and wisdom, contemplating the aspect of light.

The Mahasanghika Vinaya says: There are twelve situations in which one should not prostrate. First, in front of a Stupa (Stupa, a Buddhist monument) and Buddha image. Second, while eating. Third, while working. Fourth, while bathing or applying oil. Fifth, while reciting scriptures. Sixth, when not wearing the three robes (Tricivara, the three robes worn by a Bhikshu). Seventh, while urinating or defecating. Eighth, while walking (Cankrama, a form of meditation), going up and down stairs. Ninth, while teaching scriptures. Tenth, while arguing. Eleventh, while washing the Patra (Patra, a Bhikshu's alms bowl). Twelfth, while taking medicine. One should not prostrate in these situations. When receiving prostrations, one should not be like a bad sheep, remaining silent. One should greet each other, asking: Are you free from illness and suffering, are you at peace?

The Tathagata (Tathagata, one of the titles of the Buddha) benefited beings in five ways while in the world, visiting the Sangha's dwellings once every five days. First, are my disciples attached to conditioned things? Second, do they dislike being attached to worldly discussions and useless speech? Third, are they not attached to sleep, hindering their practice? Fourth, it is for visiting sick Bhikshus. Fifth, it is to make newly ordained Bhikshus happy by seeing the Buddha's dignified demeanor.

There are five benefits of walking meditation. First, it is suitable for long journeys. Second, one is able to contemplate. Third, one has fewer illnesses. Fourth, one digests easily. Fifth, one is able to maintain concentration for a long time after attaining it.

The tenth section of the Tripitaka Vinaya regarding the rules for Bhikshus' clothing and belongings.

The Dharmaguptaka Vinaya says: A Bhikshu's heavy possessions are: gardens, fields, fruit trees, separate houses and other items, vehicles, servants, rope beds, large beds, sitting mats, large and small pillows, woolen fabrics, three cubits wide, and...

五肘毛長三指。銅瓫釜鑊燈臺瀑灌錫杖扇。鐵作器陶作器竹作器皮作器。斧鑿上來所明盡重物。應入四方僧。輕物者。剃刀衣缽坐具針筒。俱耶羅器現前僧應分　四分曰。有比丘遊行。行至無僧住處村命過。所有衣缽檀越應賞。若出家五種。先住者應與。若無出家人住者應入隨近僧　四分曰。舍衛國多知識比丘。命過有多三衣。諸比丘不知。何者三衣與看病人。佛言。亡命常所愛持者與。時有比丘小小看病。或一扶起或一臥。或與楊枝或與取水取病人衣缽。佛言。不應小小看病便取病人衣缽。從今已往。要具五德。何者為五。一知病人可食不可食能與。二者不惡賤病人小便唾吐。三者慈愍心不為衣食。四者能經理病人湯藥。乃至差若死。五者能為病人隨順說法令病歡喜。己身於善法增益。具此五德應取病人衣。無五德者不應取　四分曰。右多知識比丘命過。右多三衣不知受何者衣。不得與看病人。佛言。能極上看病與上三衣。中看病與中三衣。下看病者與下三衣　四分曰。有負債比丘命過。不知誰償。佛言。聽持亡人長衣償。若無長衣賣三衣償。餘者與看病人　四分曰。病人臨終時囑授言。我此物與法與僧與塔與人。若死後當與。若不死還我。諸比丘疑不知云何。白佛。佛言。不成囑授。現前僧應分　問曰。如是囑授

【現代漢語翻譯】現代漢語譯本五肘長的毛髮，三指寬的距離。銅製的瓫（一種瓦器），釜（鍋），鑊（大鍋），燈臺，瀑灌（水壺），錫杖，扇子。鐵製的器具，陶製的器具，竹製的器具，皮製的器具。斧子、鑿子以及其他所有貴重物品，應當歸入四方僧（指來自各地的僧侶）。輕便的物品，如剃刀、衣缽、坐具、針筒、俱耶羅器（不確定指什麼），應當由現前僧眾分配。《四分律》中說：『如果有比丘在沒有僧侶居住的村莊去世，他的衣缽應當由施主賞賜。如果有五種出家人，應當給予先居住者。如果沒有出家人居住，應當歸入附近的僧團。』《四分律》中說：『舍衛國有很多有學識的比丘。一位比丘去世后留下了很多三衣（僧侶的袈裟），其他比丘不知道應該把哪件三衣給照顧病人的人。』佛陀說：『把亡者生前最喜愛和經常使用的那件給予照顧病人的人。』當時有比丘只是稍微照顧了一下病人，或者扶起一下，或者讓病人躺下，或者給病人楊枝（牙刷），或者給病人取水，或者拿病人的衣缽。佛陀說：『不應該因為稍微照顧一下病人就拿病人的衣缽。從今以後，要具備五種德行。』哪五種呢？『一、知道病人可以吃什麼，不可以吃什麼，能夠給予。二、不厭惡病人的大小便、唾液、嘔吐物。三、有慈悲心，不是爲了衣食。四、能夠管理病人的湯藥，直到痊癒或者死亡。五、能夠為病人隨順說法，讓病人歡喜，使自己對於善法有所增益。』具備這五種德行，才可以拿病人的衣服。沒有這五種德行，不應該拿。《四分律》中說：『一位有學識的比丘去世了，留下了很多三衣，不知道應該接受哪件。』不得給予照顧病人的人。佛陀說：『能盡心盡力照顧病人的，給予最好的三衣。中等程度照顧病人的，給予中等的三衣。下等程度照顧病人的，給予下等的三衣。』《四分律》中說：『有負債的比丘去世了，不知道應該由誰償還。』佛陀說：『允許用亡者的長衣償還。如果沒有長衣，就賣掉三衣償還。剩餘的給予照顧病人的人。』《四分律》中說：『病人臨終時囑咐說：我這個東西給予法，給予僧，給予塔，給予人。如果死後才給，如果沒死還給我。』諸位比丘疑惑，不知道該怎麼辦，稟告佛陀。佛陀說：『這不算囑咐。現前僧眾應當分配。』問：『像這樣的囑咐……』

【English Translation】 English version Hair five cubits long, three fingers' breadth. Copper bhanu (a type of earthenware pot), bhukta (cooking pot), hrok (cauldron), lampstand, pavakka (water pot), sikkha (staff), fan. Implements made of iron, implements made of pottery, implements made of bamboo, implements made of leather. Axes, chisels, and all other valuable items should belong to the Chaturdisha Sangha (the Sangha from the four directions). Light items, such as razors, robes and bowls, sitting mats, needle cases, kuyaro (unclear meaning), should be distributed among the present Sangha. The Sarvastivada Vinaya says: 'If a bhikshu (monk) dies in a village where there are no monks, his robes and bowl should be given as alms by the donors. If there are five kinds of renunciants, they should be given to the one who lived there first. If there are no renunciants living there, they should belong to the nearest Sangha.' The Sarvastivada Vinaya says: 'In Shravasti, there were many knowledgeable bhikshus. When a bhikshu died, he left behind many tricivara (three robes), and the bhikshus did not know which tricivara should be given to the one who cared for the sick.' The Buddha said: 'Give the one that the deceased loved and used most often to the one who cared for the sick.' At that time, there were bhikshus who only slightly cared for the sick, or helped them up, or helped them lie down, or gave them yangzhi (toothbrushes), or fetched water for them, or took the sick person's robes and bowl. The Buddha said: 'One should not take the sick person's robes and bowl just because one slightly cared for the sick. From now on, one must possess five virtues.' What are the five? 'First, knowing what the sick person can eat and cannot eat, and being able to give it. Second, not being disgusted by the sick person's urine, feces, saliva, and vomit. Third, having a compassionate heart, not for the sake of clothing and food. Fourth, being able to manage the sick person's medicine, until they recover or die. Fifth, being able to preach the Dharma in accordance with the sick person's needs, making the sick person happy, and increasing one's own merit in good Dharma.' Possessing these five virtues, one may take the sick person's clothes. Without these five virtues, one should not take them. The Sarvastivada Vinaya says: 'A knowledgeable bhikshu died, leaving behind many tricivara, and it was not known which robe should be received.' It should not be given to the one who cared for the sick. The Buddha said: 'Give the best tricivara to the one who cared for the sick with the utmost care. Give the middle tricivara to the one who cared for the sick with moderate care. Give the lower tricivara to the one who cared for the sick with lower care.' The Sarvastivada Vinaya says: 'A bhikshu who was in debt died, and it was not known who should repay the debt.' The Buddha said: 'Allow the deceased's long robe to be used to repay the debt. If there is no long robe, sell the tricivara to repay the debt. Give the remainder to the one who cared for the sick.' The Sarvastivada Vinaya says: 'When a sick person is dying, they instruct: I give this item to the Dharma, to the Sangha, to the Stupa, to the people. If it is given after death, if I do not die, return it to me.' The bhikshus were doubtful and did not know what to do, so they reported to the Buddha. The Buddha said: 'This does not count as an instruction. The present Sangha should distribute it.' Question: 'Such an instruction...'

言。死後與何故不成　答曰。身死之後無半錢之分。此理應囑授眾僧故不成也　問曰。云何不成囑授　答曰。此人若言生死決定與者。是名囑授成就　問曰。此人決定囑授已后。若還取者當云何　答曰。決定已不應還取。何以故。定囑他故。還取者計錢犯重　僧祇曰。病比丘語看病人。看我當與三衣缽。病人無常。比丘白佛。佛言。未與便死者不應得　僧祇曰。病比丘語看病言。看我與汝衣缽。即便三命。與受已還置病人邊無常。佛言。說凈者應得。不說凈者不應得。應入僧分　僧祇曰。有四種人。看病不得病人衣缽。一暫作不作。二僧差作。三樂福德作。四邪命作悕忘心故。云何為得饒益心。病者差下至燃一小燈燃。慈心利益故應得　僧祇曰。值羯磨不值死。但羯磨值死。上二人應得。值死不值羯磨不應得　僧祇曰。為病人求醫藥為塔事去。應與分　問曰。與看病人受已還置病人邊。何故不得　答曰。若得衣說凈者。定囑己故應得。受已還置病人者有兩心故。若欲還主死則便取是故不　問曰。為塔事僧事得亡人物者。但言本寺亦論異處　答曰。律文不判。彼此隨意。訊息異處義寬應在本寺　十誦曰。比丘輕重物者。銅鉼香爐。二升以上是重物。二升以下是輕物。一鐵器木作器陶作器竹作器。皆二升以上是重物。皮囊

【現代漢語翻譯】現代漢語譯本：問：為什麼人在死後不能完成囑授（Zhu Shou，遺囑）？答：因為人在死後，對於任何財物都沒有支配權。這個道理應該告知眾僧，所以不能完成囑授。問：怎樣才算完成囑授？答：如果這個人明確表示生死之後將財物給予他人，這才能算作囑授成就。問：如果這個人已經明確囑授之後，又想取回，該怎麼辦？答：一旦明確囑授，就不應該取回。為什麼呢？因為已經確定給予他人了。如果取回，就構成犯重罪。僧祇律中說：生病的比丘告訴看護人，『你照顧我，我將三衣缽（San Yi Bo，比丘的袈裟和食器）給你。』如果看護人在比丘未交付前就去世了，比丘向佛陀稟告。佛陀說：『未交付就去世的，不應該得到。』僧祇律中說：生病的比丘告訴看護人，『你照顧我，我將衣缽給你。』並說了三次，交付並接受后，又放回病人身邊，病人去世了。佛陀說：『說了凈（Shuo Jing，聲明所有權轉移）的應該得到，沒說凈的就不應該得到，應該歸入僧團所有。』僧祇律中說：有四種人，看護病人卻不能得到病人的衣缽。一是暫時做一下就不做了的；二是僧團指派的；三是為求福德而做的；四是以邪命（Xie Ming，不正當的謀生方式）為生而心懷希望的。怎樣才算得到饒益心（Rao Yi Xin，利益他人的心）呢？病人指派（看護人）哪怕是點一盞小燈，因為懷著慈悲心利益他人，就應該得到（衣缽）。僧祇律中說：遇到羯磨（Jie Mo，僧團會議）但沒遇到死亡，或者只有羯磨遇到死亡，這兩種情況看護人都應該得到（衣缽）。只有死亡但沒有羯磨，看護人不應該得到（衣缽）。僧祇律中說：爲了病人求醫買藥，或者爲了佛塔的事情外出，應該分給（看護人一部分財物）。問：給予看護人，看護人接受后又放回病人身邊，為什麼不能得到（衣缽）？答：如果得到衣缽並說了凈，明確囑授了，就應該得到。接受后又放回病人身邊，說明看護人有兩心（Liang Xin，不確定的心）。如果想還給主人，主人死了就拿走，所以不能得到。問：爲了佛塔的事情或者僧團的事情得到亡人的財物，只在本寺討論，還是也討論其他寺廟？答：律文中沒有明確判決，彼此隨意。但考慮到其他寺廟的情況，義理上應該在本寺。十誦律中說：比丘的輕重物品，銅鉼（Tong Bing，銅幣）和香爐，二升以上是重物，二升以下是輕物。鐵器、木製器、陶製器、竹製器，都是二升以上是重物。皮囊（Pi Nang，皮製的袋子）。現代漢語譯本：現代漢語譯本：現代漢語譯本：現代漢語譯本：

【English Translation】 English version: Question: Why can't a person complete a Zhu Shou (遺囑, will) after death? Answer: Because after death, a person has no control over any possessions. This principle should be explained to the Sangha (僧伽, monastic community), so the Zhu Shou cannot be completed. Question: How is a Zhu Shou considered complete? Answer: If the person clearly states that after death, the possessions will be given to another, this is considered a completed Zhu Shou. Question: If the person has clearly made a Zhu Shou, and then wants to take it back, what should be done? Answer: Once a Zhu Shou has been clearly made, it should not be taken back. Why? Because it has been determined to give it to another. If it is taken back, it constitutes a serious offense. The Sanghiparivarta (僧祇律) says: A sick Bhikkhu (比丘, monk) tells the caretaker, 'If you take care of me, I will give you my San Yi Bo (三衣缽, three robes and bowl).' If the caretaker dies before the Bhikkhu delivers them, the Bhikkhu reports to the Buddha. The Buddha says: 'If they die before delivery, they should not receive them.' The Sanghiparivarta says: A sick Bhikkhu tells the caretaker, 'If you take care of me, I will give you my robes and bowl.' And says it three times, delivers and receives them, and then puts them back by the sick person's side, and the sick person dies. The Buddha says: 'If they said Shuo Jing (說凈, declaration of ownership transfer), they should receive them; if they did not say Shuo Jing, they should not receive them, and they should belong to the Sangha.' The Sanghiparivarta says: There are four types of people who take care of the sick but cannot receive the sick person's robes and bowl. First, those who do it temporarily and then stop; second, those who are assigned by the Sangha; third, those who do it to seek merit; fourth, those who live by Xie Ming (邪命, wrong livelihood) and have hopeful hearts. How is it considered having Rao Yi Xin (饒益心, a mind of benefiting others)? If the sick person assigns (the caretaker) to even light a small lamp, because they have a compassionate heart to benefit others, they should receive (the robes and bowl). The Sanghiparivarta says: Encountering a Jie Mo (羯磨, Sangha meeting) but not encountering death, or only encountering a Jie Mo and then death, in these two cases the caretaker should receive (the robes and bowl). Only encountering death but not encountering a Jie Mo, the caretaker should not receive (the robes and bowl). The Sanghiparivarta says: Going out to seek medicine for the sick person, or going out for the affairs of the pagoda, a portion should be given to (the caretaker). Question: Giving it to the caretaker, and the caretaker receiving it and then putting it back by the sick person's side, why can't they receive (the robes and bowl)? Answer: If they receive the robes and say Shuo Jing, and clearly make a Zhu Shou, they should receive them. Receiving it and then putting it back by the sick person's side shows that the caretaker has Liang Xin (兩心, an uncertain mind). If they want to return it to the owner, and the owner dies, then they take it, so they cannot receive it. Question: Obtaining the possessions of the deceased for the affairs of the pagoda or the Sangha, is it only discussed in this temple, or are other temples also discussed? Answer: The Vinaya (律, monastic code) does not have a clear judgment, it is up to each other's discretion. But considering the situation of other temples, in principle it should be in this temple. The Sarvastivada Vinaya (十誦律) says: For a Bhikkhu's light and heavy items, copper Bing (銅鉼, copper coins) and incense burners, above two Sheng (升, a unit of volume) are heavy items, below two Sheng are light items. Iron utensils, wooden utensils, ceramic utensils, bamboo utensils, all above two Sheng are heavy items. Pi Nang (皮囊, leather bag).

五升角五升是重。餘者同於四分　十誦曰。亡比丘出息物在異處。保人在異處。比丘在異處。券在異處。比丘在異處命過。通本寺五處。共諍白佛。佛言。保人處僧應分。若無保人及券物處僧應分。本寺死處二俱不得　十誦曰。有比丘寄人物。受寄者轉余。人物主命過。通寺三處共諍。佛言。物受寄處僧應分　十誦曰。有比丘寄物在異處。比丘在處命過。通本寺三處共諍。佛言。寄物處僧應分。死處本寺二俱不得　十誦曰。沙彌命過。所有衣缽現前僧羯磨應分。上下衣與看病人　僧祇曰。沙彌命過。所有衣缽應入和上尼命過。輕重之物與大僧。同故不出也　問曰。十誦言曰。沙彌命過衣物入僧。僧祇曰。入和上。何者是　答曰。聖意難解。而比丘命過。沙彌亦得衣物。若入和上沙彌不應得分。至時隨情訊息　問曰。若病人囑授不成。後人持死人物造齋福是如法不　答曰。非法。所以者何。若囑授不成。猶是僧物。若用作齋福。同心者皆犯偷蘭遮罪。若此物守護人不與。強以力取計錢犯重　問曰。命過時亦不囑授。後人以輕重等物。為作齋福及作經像。此事云何　答曰。無守護。一切皆得偷蘭遮罪　問曰。亡人重物眾僧和合與彼此。俱犯偷蘭遮　問曰。亡人物理屬眾僧。何須看病人僧中三舍　答曰。亡人衣物理屬眾僧。

【現代漢語翻譯】現代漢語譯本五升角五升是重（一種量具，容量單位）。其餘的與四分律相同。《十誦律》說：如果去世的比丘的遺物在不同的地方，擔保人在不同的地方，比丘去世的地方又在不同的地方，借據也在不同的地方，而比丘屬於不同的寺廟，這五個地方共同爭奪遺物，稟告佛陀。佛陀說：擔保人所在的地方，僧眾應該分得遺物。如果沒有擔保人和借據，遺物所在的地方，僧眾應該分得遺物。比丘去世的寺廟和去世的地方，都不能分得遺物。《十誦律》說：有比丘寄放物品在他人處，接受寄放的人又將物品轉移到別處，物品的主人去世了，寺廟的三個地方共同爭奪遺物。佛陀說：物品被寄放的地方，僧眾應該分得遺物。《十誦律》說：有比丘將物品寄放在別處，比丘在另一處去世，寺廟的三個地方共同爭奪遺物。佛陀說：物品被寄放的地方，僧眾應該分得遺物。去世的地方和寺廟，都不能分得遺物。《十誦律》說：沙彌去世，所有的衣缽，現前僧眾通過羯磨（一種僧團會議）來分配。上衣和下衣給予照顧病人的人。《僧祇律》說：沙彌去世，所有的衣缽應該歸於和尚（老師）。尼姑去世，貴重的和不貴重的物品都歸於大僧，因為她們與僧眾相同，所以不另外分配。問：十誦律說：沙彌去世，衣物歸於僧眾。僧祇律說：歸於和尚。哪個說法正確？答：聖人的意思難以理解。但是比丘去世，沙彌也可以得到衣物。如果歸於和尚，沙彌就不應該得到分配。到時候根據情況靈活處理。問：如果病人在去世前沒有囑咐，後人用死者的遺物做齋飯祈福，這樣做如法嗎？答：不如法。為什麼呢？如果沒有囑咐，遺物仍然是僧眾的。如果用作齋飯祈福，同意這樣做的人都犯偷蘭遮罪（一種戒律）。如果守護遺物的人不給，強行用武力奪取，按照錢財的價值犯重罪。問：去世的時候也沒有囑咐，後人用貴重或不貴重的物品，為死者做齋飯祈福以及製作經書佛像，這件事怎麼樣？答：如果沒有守護人，所有人都犯偷蘭遮罪。問：死者的貴重物品，眾僧共同決定給予某人，彼此都犯偷蘭遮罪。問：死者的遺物按道理屬於眾僧，為什麼還要給照顧病人的人僧中三舍（一種分配方式）？答：死者的衣物按道理屬於眾僧。

【English Translation】 English version 'Wu Sheng Jiao Wu Sheng' is heavy (a measuring tool, a unit of capacity). The rest is the same as in the 'Si Fen Lu' (Four-Part Vinaya). The 'Shi Song Lu' (Ten Recitation Vinaya) says: If the deceased Bhikkhu's (monk) belongings are in different places, the guarantor is in a different place, the place where the Bhikkhu died is in a different place, and the bond is also in a different place, and the Bhikkhu belongs to a different monastery, these five places jointly dispute the belongings and report to the Buddha. The Buddha said: The place where the guarantor is, the Sangha (monk community) should receive the belongings. If there is no guarantor and no bond, the place where the belongings are, the Sangha should receive the belongings. The monastery where the Bhikkhu died and the place where he died cannot receive the belongings. The 'Shi Song Lu' says: If a Bhikkhu entrusts items to someone, and the person who receives the items transfers them to another place, and the owner of the items dies, the three places of the monastery jointly dispute the belongings. The Buddha said: The place where the items were entrusted, the Sangha should receive the belongings. The 'Shi Song Lu' says: If a Bhikkhu entrusts items to another place, and the Bhikkhu dies in another place, the three places of the monastery jointly dispute the belongings. The Buddha said: The place where the items were entrusted, the Sangha should receive the belongings. The place where he died and the monastery cannot receive the belongings. The 'Shi Song Lu' says: When a Shami (novice monk) dies, all the robes and bowls should be distributed by the present Sangha through 'karma' (a Sangha meeting). The upper and lower robes should be given to the person who took care of the sick person. The 'Seng Qi Lu' (Sangha Vinaya) says: When a Shami dies, all the robes and bowls should belong to the 'He Shang' (teacher). When a nun dies, the valuable and non-valuable items should belong to the 'Da Seng' (senior monks), because they are the same as the Sangha, so they are not distributed separately. Question: The 'Shi Song Lu' says: When a Shami dies, the robes and belongings belong to the Sangha. The 'Seng Qi Lu' says: They belong to the 'He Shang'. Which statement is correct? Answer: The meaning of the saints is difficult to understand. However, when a Bhikkhu dies, the Shami can also receive the robes and belongings. If they belong to the 'He Shang', the Shami should not receive a share. At that time, handle it flexibly according to the situation. Question: If the sick person does not make a will before death, is it lawful for later people to use the deceased's belongings to make offerings and pray for blessings? Answer: It is not lawful. Why? If there is no will, the belongings still belong to the Sangha. If they are used for offerings and praying for blessings, those who agree to do so are guilty of 'thulanzi' (a type of offense). If the person guarding the belongings does not give them, and they are forcibly taken by force, a serious offense is committed according to the value of the money. Question: If there is no will at the time of death, what about later people using valuable or non-valuable items to make offerings and pray for blessings and make scriptures and Buddha statues for the deceased? Answer: If there is no guardian, everyone is guilty of 'thulanzi'. Question: If the Sangha jointly decides to give the deceased's valuable items to someone, both parties are guilty of 'thulanzi'. Question: The deceased's belongings rightfully belong to the Sangha, so why is it necessary to give the person who took care of the sick person 'Seng Zhong San She' (a distribution method)? Answer: The deceased's robes and belongings rightfully belong to the Sangha.

但看病人僧守護此物。今明舍者令眾僧普知　問曰。亡人物若理屬眾僧。何故羯磨與一人。然後得分　答曰。亡人物屬四分眾僧。難集不可得分。聖教開通從羯磨一人為主。主若與僧然後得分。

三部律明四方僧物品第十一

四分曰。四方僧重物者。園田果樹。僧伽藍物。房舍中物。林踏臥蓐釜鑊燈臺。一切鐵作器。木作器。陶作器。凈人畜銅瓶香爐澡灌杖扇。一切屬四方僧物。皆名為重。無和合用買賣不成買賣偷蘭遮罪。華等得上佛。果現在僧得食。枝葉得用　十誦曰。樹木堪作棵椽床踏名為重物。無和合用。假使三千大千世界眾僧盡集。和合乞人與用及入私已偷蘭遮罪　問曰。何故名四方僧。不云十方僧物也　答曰。一世界中上下無僧。然十方語寬通攝四維。是以但論四方。若言十方亦復無妨　問曰。何故名常住僧物　答曰。常住僧物者。常在此處不可移動。四方僧來至此處受用。從物立名。故言常住僧物　問曰。云何複名招提僧物　答曰。若俗人以地別施。現在僧有造私房。四方僧來無安置處。有人就此私地中為四方僧起房舍供給。所須此房能招致四方僧來集此房。故名招提僧房　問曰。云何名僧祇物。何故複名僧鬘物　答曰。僧祇物名大眾共物故曰僧祇也。僧鬘者取僧園中華作鬘　貿物從鬘得故

【現代漢語翻譯】現代漢語譯本但看護病人的僧人守護這些物品。現在明確宣佈，佈施者要讓所有僧人都知道。問：如果亡者的物品按理應屬於眾僧，為什麼還要通過羯磨（Karma，一種宗教儀式）交給一個人，然後再進行分配？答：亡者的物品屬於四方僧（指來自四面八方的僧侶組成的僧團），難以聚集，無法直接分配。聖教開示，可以通過羯磨指定一人為主管。主管如果將物品交給僧團，然後才能進行分配。

三部律明四方僧物品第十一

《四分律》說：四方僧的重物包括：園地、田地、果樹、僧伽藍（Sangharama，僧院）的物品、房舍中的物品、林地、踏具、臥具、釜（fǔ，鍋）、鑊（huò，大鍋）、燈臺、一切鐵製器具、木製器具、陶製器具、凈人（指在寺院中服務的俗人）畜養的銅瓶、香爐、澡罐、杖、扇。一切屬於四方僧的物品，都稱為重物。未經僧團和合同意，進行買賣，則構成偷蘭遮罪（Sthulanacitta，一種戒律罪名）。花等可以供奉佛，果實現在的僧人可以食用，枝葉可以利用。《十誦律》說：樹木可以做成棟樑、椽子、床、踏具的，稱為重物。未經僧團和合同意，不得使用。即使三千大千世界（一個佛教宇宙觀中的概念）的眾僧全部聚集，和合同意將重物乞與他人使用，或者私自佔為己有，都構成偷蘭遮罪。問：為什麼稱為四方僧，而不說是十方僧的物品呢？答：一個世界中，上下沒有僧人。而且十方這個詞語過於寬泛，包含了四維。因此只說四方。如果說十方，也沒有什麼妨礙。問：為什麼稱為常住僧物？答：常住僧物是指常住在此處，不可移動的物品。四方僧來到此處可以使用。從物品的性質來命名，所以稱為常住僧物。問：為什麼又稱為招提僧物？答：如果俗人將土地單獨佈施，現在的僧人建造了私人的房舍，四方僧人來后沒有安置的地方。有人就在這塊私人的土地上為四方僧人建造房舍，供給他們所需。這個房舍能夠招致四方僧人來此聚集，所以稱為招提僧房。問：為什麼稱為僧祇物（Sanghika，僧團的公共財產）？為什麼又稱為僧鬘物？答：僧祇物是指大眾共有的物品，所以稱為僧祇。僧鬘是指從僧園中採摘花朵製作的花鬘（花環）。通過交易花鬘獲得物品，因此得名。

【English Translation】 English version Let the monk who is caring for the sick safeguard these items. Now it is clearly announced that the donor should make all the monks aware. Question: If the deceased's belongings rightfully belong to the Sangha (community of monks), why is Karma (a religious ritual) performed to give it to one person, and then it is distributed? Answer: The deceased's belongings belong to the Sangha of the four directions (referring to a monastic community composed of monks from all directions), which is difficult to gather and cannot be directly distributed. The holy teachings open the way to appoint one person as the head through Karma. Only if the head gives the items to the Sangha can they then be distributed.

The Three Vinaya (monastic codes) Explain the Items of the Sangha of the Four Directions, Eleventh

The Sarvastivada Vinaya says: The heavy items of the Sangha of the four directions include: gardens, fields, fruit trees, Sangharama (monastery) items, items in the rooms, forests, mats, bedding, pots, cauldrons, lampstands, all iron tools, wooden tools, ceramic tools, copper bottles, incense burners, wash basins, staffs, and fans kept by the attendants (lay people serving in the monastery). All items belonging to the Sangha of the four directions are called heavy items. Without the agreement of the Sangha, buying and selling constitutes a Sthulanacitta offense (a type of disciplinary offense). Flowers, etc., can be offered to the Buddha, fruits can be eaten by the present Sangha, and branches and leaves can be used. The Dasabhumi Sutra says: Trees that can be made into beams, rafters, beds, and footstools are called heavy items. They cannot be used without the agreement of the Sangha. Even if all the monks of the three thousand great thousand worlds (a concept in Buddhist cosmology) gather together and agree to give the heavy items to someone for use, or privately take possession of them, it constitutes a Sthulanacitta offense. Question: Why is it called the Sangha of the four directions, and not the items of the Sangha of the ten directions? Answer: In one world, there are no monks above or below. Moreover, the term 'ten directions' is too broad and includes the four intermediate directions. Therefore, only the four directions are mentioned. If the ten directions are mentioned, there is no harm either. Question: Why is it called the property of the permanently dwelling Sangha? Answer: The property of the permanently dwelling Sangha refers to items that permanently reside here and cannot be moved. The Sangha of the four directions comes here and can use them. It is named after the nature of the items, so it is called the property of the permanently dwelling Sangha. Question: Why is it also called the property of the Chatuddisa Sangha? Answer: If a layperson separately donates land, and the present Sangha builds private residences, there is no place for the Sangha of the four directions to stay when they come. Someone then builds residences for the Sangha of the four directions on this private land, providing them with what they need. This residence can attract the Sangha of the four directions to gather here, so it is called the Chatuddisa Sangha residence. Question: Why is it called Sanghika property (common property of the Sangha)? Why is it also called Sanghamala property? Answer: Sanghika property refers to items that are shared by the community, so it is called Sanghika. Sanghamala refers to flower garlands made from flowers picked from the Sangha's garden. Items are obtained through trading flower garlands, hence the name.

名鬘物　問曰。上來雖明用僧重物得偷蘭遮。其義未了。四方眾僧非一。誰邊得罪　答曰。於四方眾僧。上至羅漢下至沙彌。一人邊得偷蘭遮罪。除過去未來四方　四分曰。若俗人物立寺時。所有園地房舍應教言。施佛及四方僧者。后得隨意處分。若但言佛僧不得。若但言他僧不得佛用　僧祇曰。僧田地不得借人。私用販賣正從和合比犯突吉羅。此地若留難。時人凈知買無罪　僧祇曰。就僧地中種果樹聽取。一熟后即入僧。種葉一煎種爪捺與。播熟聽取　僧祇曰。初起僧房僧伽藍時。先留好地作塔。不得在南。不得在西。僧地水不得入佛地。佛地水不得流入僧地　僧祇曰。佛地中掘得金銀七寶。即入佛用。僧地中掘得寶物。即入僧　僧祇曰。佛園中種樹花果。檀越言。花上佛。果與僧食。應隨主語。花多買取得然燈。買香供養佛。得治塔地　僧祇曰。佛地水不得浣衣。洗浴洗手洗面洗缽。若水流出得用無罪。

三部律明衣物品第十二

四分曰。佛聽刀截沙門衣。不為恐賊所利故名佛聽割截郁多羅僧僧伽利要卻剌安陀會。隨意作僧伽利。下至九條。上至二十九條。郁多羅僧七條安陀會五條三衣皆細條。不安細條入村二突吉羅。若新初作一重安陀會。二重郁多僧。三重僧伽利　僧祇曰。三衣法者。安陀會一長

【現代漢語翻譯】現代漢語譯本名鬘物（關於僧團財物的討論）問：前面已經說明了使用僧團的重物會犯偷蘭遮罪（一種較重的罪），但其中的含義還不清楚。四方眾僧並非只有一個僧團，那麼究竟是在哪個僧團那裡得罪呢？答：是在四方眾僧那裡得罪。上至羅漢（已證果位的聖者），下至沙彌（未受具足戒的出家男子），只要在其中任何一個人那裡得罪，就犯偷蘭遮罪。但過去和未來的四方僧團除外。《四分律》說：如果俗人建立寺廟時，所有的園地房舍，應該聲明說：『佈施給佛和四方僧。』這樣以後就可以隨意處分。如果只說是『佛僧』，則不可以。如果只說是『其他僧團』，佛就不能使用。《僧祇律》說：僧團的田地不可以借給他人，私自使用或販賣，必須經過僧團和合同意，否則犯突吉羅罪（一種輕罪）。如果這塊土地有留難，當時的人清楚地知道是買來的，就沒有罪。《僧祇律》說：在僧團的土地中種植果樹，允許採摘，但第一次成熟后就要歸入僧團。種植葉子，允許煎煮；種植爪捺（一種植物），允許給予；播種成熟后允許採摘。《僧祇律》說：最初建造僧房僧伽藍（寺院）時，先要留出好的土地建造塔（佛塔），但不能在南方，也不能在西方。僧團的水不能流入佛地，佛地的水也不能流入僧團的土地。《僧祇律》說：在佛地中挖掘得到的金銀七寶，就歸佛所有。在僧團的土地中挖掘得到的寶物，就歸僧團所有。《僧祇律》說：在佛園中種植樹木花果，如果檀越（施主）說：『花供養佛，果實給僧團食用。』應該按照施主所說。花多了可以買來點燈，買香供養佛，可以用來修治塔的土地。《僧祇律》說：佛地的水不可以用來洗衣服、洗澡、洗手、洗臉、洗缽。如果水流出，可以使用沒有罪。三部律明衣物品第十二《四分律》說：佛允許用刀截沙門（出家修行者）的衣服，不是因為害怕賊人得利，所以佛允許割截郁多羅僧（上衣）、僧伽梨（大衣），但要卻剌安陀會（中衣）。可以隨意製作僧伽梨，下至九條，上至二十九條。郁多羅僧七條，安陀會五條。三衣都要是細條的。如果不是細條的，進入村落犯二突吉羅罪。如果是新制作的，安陀會做一層，郁多羅僧做二重，僧伽梨做三重。《僧祇律》說：三衣的法制是，安陀會要長一...

【English Translation】 English version The 'Garland of Names' asks: Although it has been explained that using Sangha's (community of monks) heavy property incurs a Thullaccaya (a serious offense), the meaning is not yet clear. The Sangha in the four directions is not a single entity. Against whom is the offense committed? The answer is: The offense is committed against the Sangha in the four directions. From the Arhats (enlightened beings) down to the Sramaneras (novice monks), incurring offense against any one of them constitutes a Thullaccaya offense, except for the Sangha of the past and future four directions. The Dharmaguptaka Vinaya (Four-Part Vinaya) states: When laypeople establish a monastery, they should declare regarding all the gardens and buildings: 'These are donated to the Buddha and the Sangha of the four directions.' Only then can they be freely disposed of later. If they only say 'Buddha and Sangha,' it is not permissible. If they only say 'other Sanghas,' the Buddha cannot use them. The Mahasanghika Vinaya states: Sangha's land cannot be lent to others for private use or sale. It must be done with the agreement of the Sangha; otherwise, it constitutes a Dukkata offense (a minor offense). If there is difficulty with this land, and people at the time clearly know it was purchased, there is no offense. The Mahasanghika Vinaya states: Planting fruit trees on Sangha's land is permitted, but after the first harvest, it belongs to the Sangha. Planting leaves is permitted for boiling; planting 'javanala' (a type of plant) is permitted for giving away; sowing seeds is permitted for harvesting. The Mahasanghika Vinaya states: When initially building a Sangha's residence or Sangharama (monastery), good land should first be reserved for building a Stupa (reliquary mound), but not in the south or west. Sangha's water should not flow into Buddha's land, and Buddha's land water should not flow into Sangha's land. The Mahasanghika Vinaya states: Gold, silver, and the seven treasures found in Buddha's land belong to the Buddha. Treasures found in Sangha's land belong to the Sangha. The Mahasanghika Vinaya states: If trees, flowers, and fruits are planted in Buddha's garden, and the donor says, 'Flowers are offered to the Buddha, and fruits are for the Sangha to eat,' it should be followed according to the donor's words. If there are many flowers, they can be bought to light lamps, buy incense to offer to the Buddha, and can be used to repair the Stupa's land. The Mahasanghika Vinaya states: Water from Buddha's land should not be used for washing clothes, bathing, washing hands, washing faces, or washing bowls. If the water flows out, it can be used without offense. The Three Vinayas on Clothing and Articles, Chapter Twelve The Dharmaguptaka Vinaya states: The Buddha allowed cutting the robes of Sramanas (monks) with a knife, not because of fear of thieves benefiting. Therefore, the Buddha allowed cutting the Uttarasanga (upper robe), Sanghati (outer robe), but it must be 'Khyapta' (cut) the Antarvasaka (inner robe). The Sanghati can be made at will, from nine strips to twenty-nine strips. The Uttarasanga has seven strips, and the Antarvasaka has five strips. All three robes must have fine strips. If they are not fine strips, entering a village incurs two Dukkata offenses. If it is newly made, the Antarvasaka is made with one layer, the Uttarasanga with two layers, and the Sanghati with three layers. The Mahasanghika Vinaya states: The rules for the three robes are that the Antarvasaka should be one length...

一短七條至十三條。兩長一短及至九條亦爾　四分曰。施有二種。一施比丘僧。二比丘尼僧。三施二部僧。四施四方僧。五施界內僧。六施同羯磨僧。七施眾多僧。八施一人。四分曰。二比丘取糞掃衣。遙見一人占言。我許二人俱走往取共諍。佛言。糞掃衣無主應共分　四分曰。有比丘。求糞掃衣。遙見糞掃衣。一人占言。此是我許。第二往取共諍。佛言。糞掃衣無主屬。先取者隨先要共分　四分曰。眾多比丘要取糞掃衣。有比丘得好衣。自入余比丘共諍。佛言共分　問曰。有人言。尼薩耆衣僧中舍竟。三衣六物即日還。余物逕宿方還。是事云何　答曰。僧祇云。三衣六物。若受持過十日犯長。亦應逕宿方還。即日歸者。即相染故犯捨墮　問曰。捨墮衣物得受作三衣不　答曰。四分明。捨墮物不得受作三衣　四分曰。比丘此處安居。有緣往彼處住。不知何處取安居物。佛言。聽住日多處。取二處等住者。應各取半　四分一比丘夏安居。大德僧夏安居衣物。佛言。應作心念口言。此是我許。若受不受余比丘來皆無分也　僧祇曰。僧犯尼薩耆僧不犯薩耆。不犯者眾僧得物未分。雖逕十日不犯尼薩耆。若得物以逕分竟。不說凈過十日犯尼薩耆。捨墮財有具八罪。何者八。一捨墮衣邊有波逸提罪。即覆藏此罪得突吉羅。持捨墮

【現代漢語翻譯】現代漢語譯本一短七條至十三條。兩長一短及至九條也是如此。《四分律》說：佈施有兩種，一是佈施比丘僧（bhiksu sangha，男性僧團），二是佈施比丘尼僧（bhiksuni sangha，女性僧團），三是佈施二部僧（both sanghas，比丘僧和比丘尼僧），四是佈施四方僧（sangha of the four directions，來自各地的僧團），五是佈施界內僧（sangha within the boundary，特定區域內的僧團），六是佈施同羯磨僧（sangha performing the same karma，共同舉行儀式的僧團），七是佈施眾多僧（large sangha，人數眾多的僧團），八是佈施一人。《四分律》說：有兩個比丘撿拾糞掃衣（pamsukula，丟棄的舊衣服），遠遠看見一個人說：『我允許你們兩個人一起去撿，』於是他們爭搶。佛說：糞掃衣沒有主人，應該共同分配。《四分律》說：有比丘尋找糞掃衣，遠遠看見一件糞掃衣，一個人說：『這是我允許的。』第二個人也去撿，於是他們爭搶。佛說：糞掃衣沒有主人，屬於先拿到的人，也可以按照先前的約定共同分配。《四分律》說：眾多比丘想要撿拾糞掃衣，有個比丘得到一件好衣服，自己拿走了，其他比丘和他爭搶。佛說：應該共同分配。問：有人說，尼薩耆衣（nissaggiya，需要捨棄的衣物）在僧團中捨棄后，三衣（tricivara，比丘的三件主要僧衣）和六物（six requisites，比丘的六種必需品）當天就可以歸還，其餘物品要過夜才能歸還，這是怎麼回事？答：《僧祇律》說，三衣和六物，如果受持超過十天，就犯長物之罪（keeping an extra robe too long），也應該過夜才能歸還。當天歸還，是因為立即接觸，因此犯捨墮罪（nissaggiya pacittiya，因持有不應持有的物品而犯的罪）。問：捨墮的衣物可以用來製作三衣嗎？答：《四分律》明確說明，捨墮的物品不能用來製作三衣。《四分律》說：比丘在這裡安居（vassa，雨季安居），因為有事要去別處居住，不知道在哪裡領取安居的物品。佛說：聽從居住時間較長的地方。如果兩處居住時間相等，應該各取一半。《四分律》：一個比丘夏季安居，大德僧（respected sangha，受尊敬的僧團）也夏季安居，衣物怎麼辦？佛說：應該在心中默唸，口中說：『這是我允許的。』如果接受或不接受，其他比丘都無權分取。《僧祇律》說：僧（sangha，僧團）犯尼薩耆罪（nissaggiya，捨墮），比丘不犯薩耆罪（saagiya，與尼薩耆相關的罪）。不犯的情況是，眾僧得到的物品尚未分配，即使經過十天也不犯尼薩耆罪。如果得到物品已經分配完畢，沒有聲明清凈，超過十天就犯尼薩耆罪。持有捨墮財物有八種罪過。哪八種？一是捨墮衣物旁邊有波逸提罪（pacittiya，輕罪），如果隱瞞這個罪過，就會得到突吉羅罪（dukkhata，惡作罪），持有捨墮物...

【English Translation】 English version One short, seven to thirteen items. Two long, one short, and up to nine items are also like that. The Caturvargika Vinaya says: There are two kinds of offerings. First, offering to the bhiksu sangha (monk community). Second, offering to the bhiksuni sangha (nun community). Third, offering to both sanghas (monks and nuns). Fourth, offering to the sangha of the four directions (community from all regions). Fifth, offering to the sangha within the boundary (community within a specific area). Sixth, offering to the sangha performing the same karma (community performing the same rituals). Seventh, offering to a large sangha (large community). Eighth, offering to one individual. The Caturvargika Vinaya says: Two bhiksus (monks) are collecting pamsukula (discarded clothes). From afar, one person says, 'I allow both of you to go and collect them.' Then they quarrel. The Buddha said: Pamsukula has no owner; it should be divided equally. The Caturvargika Vinaya says: A bhiksu is seeking pamsukula. From afar, he sees a piece of pamsukula. One person says, 'This is what I allowed.' The second person goes to collect it, and they quarrel. The Buddha said: Pamsukula has no owner; it belongs to the one who takes it first. If there was a prior agreement, it should be divided accordingly. The Caturvargika Vinaya says: Many bhiksus want to collect pamsukula. One bhiksu obtains a good piece of clothing and takes it for himself. The other bhiksus quarrel with him. The Buddha said: It should be divided equally. Question: Someone says, 'After a nissaggiya (item requiring forfeiture) robe is forfeited in the sangha, the tricivara (three main robes of a monk) and six requisites can be returned on the same day. Other items must be returned overnight. What is the reason for this?' Answer: The Samghika Vinaya says, 'The tricivara and six requisites, if kept for more than ten days, constitute the offense of keeping an extra robe too long. They should also be returned overnight. Returning them on the same day incurs the nissaggiya pacittiya (offense of forfeiture and expiation) because of immediate contact.' Question: Can forfeited robes be used to make the tricivara? Answer: The Caturvargika Vinaya clearly states that forfeited items cannot be used to make the tricivara. The Caturvargika Vinaya says: A bhiksu is residing in one place for the vassa (rainy season retreat). Due to circumstances, he goes to reside in another place. He does not know where to obtain the items for the retreat. The Buddha said: 'Listen to the place where you reside for the longer period. If the residence time is equal in both places, each should take half.' The Caturvargika Vinaya: A bhiksu is observing the summer retreat, and the respected sangha is also observing the summer retreat. What should be done with the robes and items? The Buddha said: 'One should silently think in the mind and verbally say, 'This is what I allow.' Whether accepted or not, other bhiksus have no right to share it.' The Samghika Vinaya says: The sangha commits the nissaggiya (forfeiture) offense, but the bhiksu does not commit the saagiya (related to forfeiture) offense. The situation where no offense is committed is when the items obtained by the sangha have not yet been distributed. Even if ten days have passed, the nissaggiya offense is not committed. If the items have already been distributed and it has not been declared pure, the nissaggiya offense is committed after ten days. Holding forfeited property has eight offenses. What are the eight? First, next to the forfeited robe is the pacittiya (minor offense). If this offense is concealed, one incurs the dukkhata (wrongdoing) offense. Holding forfeited property...

衣物與用懷盡餘波逸提罪。即覆藏此罪復得突吉羅。持捨墮衣物不與用犯突吉羅。即覆藏此罪復得突吉羅。受用捨墮衣物犯突吉羅。即覆藏此罪突吉羅　四分曰。明販買財。不待買賣方犯。一往買亦一往犯。一往買亦犯尼薩耆　僧祇十誦若作知凈語買賣方犯。若不知凈語亦一往犯。若默然持去。不作知凈語亦犯尼薩耆。初中后但一時作知凈語犯尼薩耆得二突吉羅　十誦明。從非親里居士乞縷為織。限至一兩犯突吉羅。若為縫衣乞縷限至十六兩犯突吉羅。一切俗衣作而不著突吉羅。著著受用突吉羅　四分曰。不聽頭若患頭冷痛。聽作慎裹纏手衣。不聽著受功德衣。得五事放舍。得數數食別眾食。畜長財離衣。宿不白同情。有五種衣。不任受作功德衣。現相得諂得邪命得激發得。曾捨墮說凈是為五。若得衣財不逕宿。即曰還受功德衣時。在宅手內言。得相了宗。功德衣人說言。此衣眾僧當受作功德衣。今受作功德衣。已受作功德。三說竟。受衣人應答曰。言受者已善受。此中名稱功德屬我宗。衣人答言。爾八因緣舍功德衣。出去舍衣。竟舍亭舍望斷舍聞舍非時舍和合舍失衣竟舍。

三部律教戒比丘尼品第十三

四分曰。比丘尼於半月半月盡比丘尼僧應白二羯磨。差知法比丘尼。二人為伴。往大僧寺內。不得囑

【現代漢語翻譯】現代漢語譯本：如果比丘尼用衣物或其它物品用盡剩餘的波逸提罪（Pācittiya，一種戒律罪名），又覆藏此罪，則再犯突吉羅罪（Dukkata，一種較輕的戒律罪名）。如果持有捨墮衣物（Nissaggiya，需要捨棄的物品）而不給予使用，則犯突吉羅罪。如果覆藏此罪，則再犯突吉羅罪。如果受用捨墮衣物，則犯突吉羅罪。如果覆藏此罪，則犯突吉羅罪。

《四分律》說：明確販賣財物，不必等待買賣完成就構成犯罪。只要有購買的行為，就構成犯罪。只要有購買的行為，就犯尼薩耆罪（Nissaggiya，一種需要捨棄的罪）。

《僧祇律》、《十誦律》說：如果用『知凈語』（表示物品清凈的語言）進行買賣，買賣雙方都犯戒。如果不知道『知凈語』，也構成犯罪。如果默默地拿走，不使用『知凈語』，也犯尼薩耆罪。如果開始、中間、最後只在其中一個環節使用『知凈語』，則犯尼薩耆罪，並得兩個突吉羅罪。

《十誦律》明確指出：如果從非親屬的居士那裡乞求線來織布，限定在一兩以內，則犯突吉羅罪。如果是爲了縫衣服而乞求線，限定在十六兩以內，則犯突吉羅罪。所有俗人的衣服，做了卻不穿，則犯突吉羅罪。穿著受用，則犯突吉羅罪。

《四分律》說：不允許頭部患有冷痛的比丘尼製作慎裹纏手衣。不允許穿著受用功德衣。可以通過五種方式放舍：可以多次食用別眾食（單獨準備的食物），可以畜長財（儲存過多的財物），可以離衣（離開袈裟），可以宿不白（未經告知在外過夜），可以同情（與他人分享感受）。有五種情況不適合接受制作功德衣：通過現相（展示神通）、諂媚、邪命（不正當的謀生手段）、激發（引誘他人）獲得，以及曾經捨墮后又說清凈。如果獲得衣物財物后沒有過夜，就立即說要接受功德衣。在住所內，用手拿著衣物說：『已經瞭解了宗派。』功德衣的人說：『這件衣服眾僧應當接受制作功德衣，現在接受制作功德衣，已經接受制作功德。』重複三次後，接受衣物的人應該回答說：『接受者已經很好地接受了。』這裡面名稱功德屬於我的宗派。』衣物的人回答說：『你通過八種因緣捨棄功德衣。』出去舍衣，在亭舍舍衣，望斷舍衣，聞舍衣，非時舍衣，和合舍衣，失衣竟舍。

三部律教戒比丘尼品第十三

《四分律》說：比丘尼在每個半月結束時，比丘尼僧團應該進行白二羯磨（一種僧團會議程式），選出知法的比丘尼，兩人為伴，前往大僧寺內，不得囑託。

【English Translation】 English version: If a Bhikkhuni exhausts the remaining Pācittiya (a type of disciplinary offense) with clothing or other items, and then conceals this offense, she commits another Dukkata (a lighter disciplinary offense). If she holds Nissaggiya (items to be forfeited) clothing without giving it for use, she commits a Dukkata. If she conceals this offense, she commits another Dukkata. If she uses Nissaggiya clothing, she commits a Dukkata. If she conceals this offense, she commits a Dukkata.

The 'Four-Part Vinaya' says: Clearly selling property, one commits an offense without waiting for the sale to be completed. As long as there is an act of buying, one commits an offense. As long as there is an act of buying, one commits a Nissaggiya.

The 'Sanghika Vinaya' and 'Ten Recitation Vinaya' say: If 'knowing pure words' (words indicating the purity of an item) are used in buying and selling, both parties commit an offense. If 'knowing pure words' are not known, an offense is still committed. If one silently takes something away without using 'knowing pure words', one commits a Nissaggiya. If 'knowing pure words' are used only at the beginning, middle, or end, one commits a Nissaggiya and incurs two Dukkatas.

The 'Ten Recitation Vinaya' clearly states: If one begs thread from a layperson who is not a relative to weave cloth, limited to one ounce, one commits a Dukkata. If one begs thread to sew clothing, limited to sixteen ounces, one commits a Dukkata. All secular clothing, if made but not worn, results in a Dukkata. Wearing and using it results in a Dukkata.

The 'Four-Part Vinaya' says: Bhikkhunis suffering from cold headaches are not allowed to make carefully wrapped hand coverings. They are not allowed to wear and use merit-making clothing. There are five ways to relinquish: one can repeatedly eat separately prepared food, one can accumulate excessive wealth, one can leave the robe, one can stay overnight without informing, and one can share feelings with others. There are five situations unsuitable for accepting merit-making clothing: obtained through displaying supernatural powers, flattery, wrong livelihood, instigation, and having been previously forfeited and then declared pure. If one obtains clothing or wealth and does not keep it overnight, one immediately says one wants to accept merit-making clothing. In the residence, holding the clothing in hand, one says: 'I have understood the sect.' The person offering the merit-making clothing says: 'This clothing should be accepted by the Sangha for making merit-making clothing, now accepting merit-making clothing, having accepted making merit.' After repeating three times, the person accepting the clothing should reply: 'The receiver has received it well.' Here, the name and merit belong to my sect.' The person offering the clothing replies: 'You relinquish the merit-making clothing through eight conditions.' Going out to relinquish the clothing, relinquishing the clothing in a pavilion, relinquishing the clothing with the hope severed, relinquishing the clothing upon hearing, relinquishing the clothing at an inappropriate time, relinquishing the clothing in harmony, relinquishing the clothing upon losing it.

Chapter Thirteen of the Three-Part Vinaya on Teaching and Admonishing Bhikkhunis

The 'Four-Part Vinaya' says: At the end of each half-month, the Bhikkhuni Sangha should perform a white second Karma (a type of Sangha meeting procedure), selecting a Bhikkhuni knowledgeable in the Dharma, accompanied by two others, to go to the Great Sangha temple, without entrusting.

授。上坐下坐客比丘愚癡比丘應囑中坐。知法比丘尼應胡跪合掌言。大德憶念。我比丘尼某甲。眾僧和合。禮大僧足。求請教受人。如是三說。說已比丘尼應還寺。各自說戒時。受比丘尼囑授人應起白僧言。大德僧聽。比丘尼某甲。眾和合禮僧足。求請教授人。如是三說。說已應住上坐前立。上坐應問言。比丘尼云何請為僧次請別請。應隨尼語差。內備十德者為教授比丘尼人。十德如上雜品中說。過說戒已至明日。比丘尼應住大僧寺內。至光囑授人邊問言。大德得教授人不。若言得應是誰問已。應至教授師所問言。大德欲教授比丘尼。幾日當住。除前三后二中間十日。隨用一日。至其日比丘不往突吉羅。比丘尼不迎突吉羅。至教授日比丘尼應出本寺。半由旬迎教授師。為持衣缽。供給所須辨種種粥。涂足油至尼寺內為洗浴。然後為敷法坐。集比丘尼僧為說八敬。法文定容異語。說八敬已更隨宜說法。此是廣具足教戒法。比丘尼應當修行。順具毗尼　僧祇曰。教戒比丘尼有二種。一明廣教戒。同於四分二種。明略說教戒。往大僧寺內如上不得囑授。上坐乃至客比丘亦半月月盡。比丘尼僧白二羯磨。差知法比丘尼。二人為伴。往大僧寺內如上不得囑授。已大僧說戒時。受至客比丘還囑授中坐。知法如上囑授。已大僧說戒時

【現代漢語翻譯】現代漢語譯本應指派上座比丘或下座比丘，若有愚癡比丘，則應囑託中間座位的比丘。知法的比丘尼應胡跪合掌說：『大德憶念，我比丘尼某甲（比丘尼的名字），大眾僧和合，禮大僧的足，求請教誡教授之人。』如此說三遍。說完后，比丘尼應返回寺院。各自說戒時，受比丘尼囑託教授之人應起身稟告僧眾說：『大德僧聽，比丘尼某甲（比丘尼的名字），大眾和合禮僧足，求請教授人。』如此說三遍。說完后，應站在上座比丘前。上座比丘應問：『比丘尼是請僧眾集體指派，還是個別指派？』應按照比丘尼的意願指派。內部選擇具備十種功德的人作為教授比丘尼之人。十種功德如前面雜品中所說。過了說戒日，到第二天，比丘尼應住在大僧寺內，到負責囑託教授的人那裡詢問：『大德得到教授人了嗎？』如果回答說得到，應問是誰。問完后，應到教授師那裡詢問：『大德想要教授比丘尼嗎？打算住幾天？』除去前三天和后兩天，中間有十天，可任選一天。到了那一天，比丘不去，犯突吉羅（一種輕罪）；比丘尼不去迎接，也犯突吉羅。到了教授日，比丘尼應出本寺，在半由旬（古代印度長度單位）的地方迎接教授師，為他拿衣缽，供給所需，準備各種粥，涂足油，到尼寺內為他洗浴，然後鋪設法座，聚集比丘尼僧眾，為她們說八敬法（比丘尼必須遵守的八條戒律）。法文內容固定，但可以用不同的語言表達。說完八敬法后，再根據情況說法。這是廣具足教戒法，比丘尼應當修行，順應具足毗尼（戒律）。《僧祇律》說：教誡比丘尼有兩種方式。一是明廣教戒，與《四分律》的兩種方式相同。二是明略說教戒，前往大僧寺內，如上所述不得囑託上座，乃至客比丘，也是半個月結束。比丘尼僧眾通過白二羯磨（一種僧團表決方式），指派兩位知法的比丘尼作為同伴，前往大僧寺內，如上所述不得囑託。等到大僧說戒時，接受囑託直到客比丘，返回囑託中間座位的比丘。知法比丘尼如上所述囑託。等到大僧說戒時。

【English Translation】 English version Assign a senior or junior Bhikkhu (Buddhist monk). If there is an ignorant Bhikkhu, then a Bhikkhu in the middle seat should be entrusted. A knowledgeable Bhikkhuni (Buddhist nun) should kneel down, put her palms together, and say: 'Venerable Sir, remember, I, Bhikkhuni so-and-so (the Bhikkhuni's name), the Sangha (Buddhist monastic community) is in harmony, I pay homage to the feet of the great Sangha, and request a preceptor.' Say this three times. After saying this, the Bhikkhuni should return to the temple. When each is reciting the precepts, the person entrusted to teach the Bhikkhuni should rise and inform the Sangha, saying: 'Venerable Sangha, listen, Bhikkhuni so-and-so (the Bhikkhuni's name), the community is in harmony, pays homage to the feet of the Sangha, and requests a preceptor.' Say this three times. After saying this, stand before the senior Bhikkhu. The senior Bhikkhu should ask: 'Does the Bhikkhuni request the Sangha to assign collectively, or individually?' It should be assigned according to the Bhikkhuni's wishes. Internally, choose someone with ten virtues to be the person who teaches the Bhikkhuni. The ten virtues are as described in the previous miscellaneous section. After the day of reciting the precepts, on the next day, the Bhikkhuni should stay in the great Sangha temple and go to the person responsible for entrusting the teaching and ask: 'Venerable Sir, have you obtained a preceptor?' If the answer is yes, ask who it is. After asking, go to the preceptor and ask: 'Venerable Sir, do you want to teach the Bhikkhuni? How many days do you plan to stay?' Excluding the first three days and the last two days, there are ten days in between, and you can choose any one day. If the Bhikkhu does not go on that day, he commits a Dukkhata (a minor offense); if the Bhikkhuni does not go to greet him, she also commits a Dukkhata. On the day of teaching, the Bhikkhuni should leave her temple and greet the preceptor half a Yojana (an ancient Indian unit of length) away, carry his robes and bowl, provide what is needed, prepare various kinds of porridge, and foot oil, go to the nunnery to bathe him, and then set up a Dharma seat, gather the Bhikkhuni Sangha, and speak the Eight Garudhammas (eight rules that Bhikkhunis must follow) for them. The content of the Dharma text is fixed, but it can be expressed in different languages. After speaking the Eight Garudhammas, then preach the Dharma as appropriate. This is the fully detailed teaching and precepts, and the Bhikkhuni should practice it, in accordance with the complete Vinaya (code of conduct). The Sanghika-vinaya says: There are two ways to teach Bhikkhunis. One is to clearly teach the extensive precepts, which is the same as the two ways in the Dharmaguptaka Vinaya. The second is to clearly teach the brief precepts, going to the great Sangha temple, as mentioned above, one must not entrust the senior, or even the guest Bhikkhu, and it ends in half a month. The Bhikkhuni Sangha, through a formal act of Sangha (a type of Sangha resolution), appoints two knowledgeable Bhikkhunis as companions to go to the great Sangha temple, as mentioned above, one must not entrust. When the great Sangha is reciting the precepts, accept the entrustment until the guest Bhikkhu, and return to entrust the Bhikkhu in the middle seat. The knowledgeable Bhikkhuni entrusts as described above. When the great Sangha is reciting the precepts.

。受囑授人應起白僧如上。白已往上坐前立。上坐問言。比丘尼云何請如上。若言隨僧處分。上坐應使受囑授人順行問。誰能教授比丘尼。若無能者上坐應語受囑授人言。明日比丘尼若來應答言。眾僧有教時。此中無有教比丘尼人。語比丘尼。眾謹慎莫放逸。比丘尼過說戒已。應來至大僧寺內。至先囑授人所問。大德得教授人不。受囑授人應言。不得。然大僧有教如上說。比丘尼還往寺內。集尼僧已語言。僧有教時。此眾中無有教戒比丘尼人。語比丘尼僧。謹慎莫放逸。應言頂載持。除此二種教戒。余盡不成　問曰。比丘尼來至大僧寺內。請教授時。受囑授人即自答言。時此眾中無教授尼人。語尼。眾謹慎莫放逸。此成教授不　答曰。不成。所以者何。本以女人少智。於半月月盡僧中差遣有德人。往尼寺內說法教授。此受囑授人既非教師。又承僧命。云何輒自答也。是故不成失法得罪。若眾中都無教戒尼人者。當依略教法。若法眾不和合。應遣使問訊。大僧比丘僧不知尼亦應問訊。若二眾和合者應教戒。不者越敬得罪。

三部律月半月盡懺悔品第十四

凡欲懺悔者。應知輕知重。知犯知不犯。知可懺悔罪不可懺悔罪。或有罪僧中懺悔。或有罪亦僧中懺悔。或有罪亦僧中懺悔。或有罪對手三說懺悔。或有罪

【現代漢語翻譯】現代漢語譯本：受囑授人（接受委派並負責教導比丘尼的人）應該像前面所說的那樣，告知白衣僧。白衣僧告知后，走到上座（寺院中地位最高的僧人）面前站立。上座問道：『比丘尼如何請求如前面所說？』如果（白衣僧）回答說：『聽從僧團的安排。』上座應該讓受囑授人按照順序詢問：『誰能教授比丘尼？』如果沒有人能教授，上座應該告訴受囑授人說：『明天比丘尼如果來，你應該回答說：眾僧團有教令時。這裡沒有教導比丘尼的人。』告訴比丘尼：『大家謹慎，不要放逸。』比丘尼過完說戒（布薩）后，應該來到大僧寺內，到先前囑咐教導的人那裡詢問：『大德，找到教授的人了嗎？』受囑授人應該回答說：『沒有找到。然而大僧團有如上所說的教令。』比丘尼回到寺內，召集尼僧后告訴她們：『僧團有教令時，這個僧團中沒有教戒比丘尼的人。』告訴比丘尼僧團：『謹慎，不要放逸。』應該說『頂戴奉持』。除了這兩種教戒，其餘的都不成立。

問：比丘尼來到大僧寺內，請求教授時，受囑授人立即自己回答說：『現在這個僧團中沒有教授比丘尼的人。』告訴比丘尼：『大家謹慎，不要放逸。』這樣算是完成了教授嗎？

答：不算完成。為什麼呢？本來因為女人智慧較少，所以在每半個月的月末，僧團中會派遣有德行的人，前往尼寺內說法教授。這個受囑授人既不是教師，又是奉僧團的命令，怎麼能擅自回答呢？因此，這樣不算完成，會失去法益並得到罪過。如果僧團中都沒有教戒比丘尼的人，應當依照簡略的教法。如果僧團不和合，應該派遣使者問訊。大僧比丘僧不知道尼僧的情況也應該問訊。如果兩個僧團和合，就應該教戒，否則就會違越恭敬而得到罪過。

三部律月半月盡懺悔品第十四

凡是想要懺悔的人，應該知道什麼是輕罪，什麼是重罪；知道什麼是犯戒，什麼是不犯戒；知道什麼是可以懺悔的罪，什麼是不可以懺悔的罪。有些罪需要在僧團中懺悔，有些罪也需要在僧團中懺悔，有些罪也需要在僧團中懺悔，有些罪需要面對面三次陳述懺悔，有些罪需要...

【English Translation】 English version: The one entrusted with instructing (the person who is entrusted and responsible for teaching the Bhikkhunis) should inform the white-robed monk as mentioned above. After being informed, the white-robed monk should stand before the most senior monk (the highest-ranking monk in the monastery). The most senior monk asks: 'How do the Bhikkhunis request as mentioned above?' If (the white-robed monk) replies: 'According to the Sangha's arrangement,' the most senior monk should have the entrusted person ask in order: 'Who can teach the Bhikkhunis?' If no one can teach, the most senior monk should tell the entrusted person: 'If the Bhikkhunis come tomorrow, you should answer: When the Sangha has an instruction. There is no one here to teach the Bhikkhunis.' Tell the Bhikkhunis: 'Be careful, do not be negligent.' After the Bhikkhunis have finished reciting the precepts (Uposatha), they should come to the Great Sangha monastery and ask the person previously entrusted with instructing: 'Venerable, have you found someone to teach?' The entrusted person should answer: 'I have not found anyone. However, the Great Sangha has the instruction as mentioned above.' The Bhikkhunis return to the monastery, gather the Bhikkhuni Sangha, and tell them: 'When the Sangha has an instruction, there is no one in this Sangha to teach the Bhikkhunis.' Tell the Bhikkhuni Sangha: 'Be careful, do not be negligent.' It should be said, 'To uphold with reverence.' Apart from these two types of instruction, the rest are not valid.

Question: When the Bhikkhunis come to the Great Sangha monastery to request instruction, the entrusted person immediately answers: 'There is no one in this Sangha to teach the Bhikkhunis.' Telling the Bhikkhunis: 'Be careful, do not be negligent.' Does this count as completing the instruction?

Answer: It does not count as complete. Why? Originally, because women have less wisdom, at the end of every half-month, the Sangha would send virtuous people to the Bhikkhuni monastery to preach and instruct. This entrusted person is neither a teacher nor acting on the Sangha's command, so how can they answer on their own authority? Therefore, this does not count as complete, and one will lose merit and incur demerit. If there is no one in the Sangha to teach the Bhikkhunis, one should follow the abbreviated teaching method. If the Sangha is not in harmony, a messenger should be sent to inquire. The Great Sangha of Bhikkhus should also inquire if they do not know the situation of the Bhikkhuni Sangha. If the two Sanghas are in harmony, they should instruct; otherwise, they will transgress respect and incur demerit.

The Fourteenth Chapter on Repentance at the End of Each Half-Month from the Three-Part Vinaya

Anyone who wishes to repent should know what is a minor offense and what is a major offense; know what is a transgression and what is not a transgression; know what is a repentable offense and what is an unrepentable offense. Some offenses need to be repented in the Sangha, some offenses also need to be repented in the Sangha, some offenses also need to be repented in the Sangha, some offenses need to be confessed face-to-face three times, some offenses need...

對一人說懺悔。或有罪心念懺悔。知有餘知無餘。知作而犯戒是重。知止而犯戒是輕。善識罪名罪種。知罪有無。若眾說戒時問。是中清凈不自知有罪。不向人說。不心念發露。此犯默妄語突吉羅。應對手一說法。懺者應具五法。偏露右肩。脫草屣。胡跪合掌。若上坐應禮足。說罪名罪種。大德一心念。我比丘某甲。于說戒時自知有罪。覆藏於戒序中犯默然妄語突吉羅。今向大德發露懺悔。懺悔即安樂。憶念犯發露知而不覆藏。大德憶念。我戒身具足清凈布薩。上坐應呵嘖言。長老從今以往。當自嘖心生厭離。后更莫復犯。答言。爾上坐在下坐前。當具四法。遍露右肩。脫革屣。胡跪合掌。說罪名罪種。懺法如上。下坐應呵嘖上坐言。大德當改悔生厭離心。答言。爾何等四事邊罪。起心欲盜淫欺殺生。不破威儀還得正心犯突吉羅。應對手一說悔如上。若破威儀乃至動五錢物不離本處犯重偷蘭遮。界內僧盡集。八人以上得懺。若非道假作道相。殺非人欺非人犯輕偷蘭遮。四人得悔。何等十三邊。若起心欲出不凈。不破威儀得心還正犯突吉羅。應對手一說悔如上。余戒亦爾。若破威儀已作緣差不威犯重偷蘭。四人已上得悔。染心觸女人粗厚衣摩觸男子自摩觸己身自觸女色及聽音聲皆犯突吉羅。對手一說悔法如上。若是重罪

發露。長老一心念。我某甲犯罪。今向長老發露。后當僧中如法悔。若犯三十事。當舍如法懺悔。三十九十一百二十戒。皆對手懺悔。四提舍尼。對手一說懺悔。眾學嘖心得滅。上來所明懺悔大格也。若有罪作無罪懺悔。若無罪作有罪懺悔。若輕罪作重罪懺悔。若重罪作輕罪懺悔。皆不成懺。失法得突吉羅罪。

三部律輕重不同會通品第十五

問曰。如來何故制此五部戒律輕重不同。使諸弟子互生是非　答曰。如來為諸弟子得利益故制一部戒律。尚無三名。何況五也。佛泥洹后。優波離與五百羅漢初集律時號八十誦。是以後過百餘年。時人異見不同。即分張律以為五部。各抄略前後隱顯異名。安置己典致令多相殊別名。名相雖殊理通為一　問曰。僧祇明。燒理懷色越毗尼。十誦偷蘭四分犯重。云何為一　答曰。是三本是一戒。僧祇明惡不論損財。是故重犯輕。十誦明其損財方便故犯偷蘭。四分明損財滿處。是故犯重亦可。僧祇明其始心處。四分論其終處。三部理同。但各遍明有異　問曰。僧祇明三寶物互用犯重。四分明偷蘭。云何名一　答曰。僧祇明守護人邊犯重。四分明佛於物無我所心。此物無守護故但犯偷蘭。以四方僧物一人邊計錢難滿故得偷蘭。四分若有守護則犯重無差。僧祇若無守護亦犯偷蘭。

【現代漢語翻譯】現代漢語譯本：發露。長老請一心憶念。我某甲（自稱）犯了罪。現在向長老坦白。以後應當在僧團中如法懺悔。如果觸犯了三十事（指三十種懺悔罪），應當捨棄如法懺悔。三十、九十、一百二十戒（指戒律條目），都要當面懺悔。四提舍尼（指四種需要對人懺悔的罪），當面說一次即可懺悔。眾學（指所有應該學習的戒條）的心得滅除。以上所說明的是懺悔的大概規則。如果明明有罪卻當做無罪懺悔，或者明明無罪卻當做有罪懺悔，或者把輕罪當做重罪懺悔，或者把重罪當做輕罪懺悔，這些都不能算是懺悔，會失去功德，反而得到突吉羅罪（一種輕罪）。

三部律輕重不同會通品第十五

問：如來（指佛陀）為什麼制定這五部戒律，使其輕重不同，以至於弟子們互相產生爭論？答：如來爲了讓弟子們獲得利益，只制定了一部戒律，甚至連三個名稱都沒有，更何況五個呢？佛陀涅槃后，優波離（持律第一的弟子）與五百羅漢第一次結集律藏時，稱為八十誦。在這之後過了一百多年，當時的人們見解不同，於是將律藏分為五部。各自抄錄，或簡略，或詳盡，或隱晦，或顯明，名稱各異。安置在自己的經典中，導致很多地方都不相同。名稱雖然不同，但道理是相通的。問：僧祇律（五部律之一）中說，燒燬理懷色（指燒燬寺廟等），就觸犯了越毗尼罪（重罪）。十誦律（五部律之一）中說，觸犯偷蘭罪（一種中等罪）。四分律（五部律之一）中說，觸犯重罪。這怎麼能說是一致的呢？答：這三部律本來說的是同一條戒律。僧祇律認為，惡行不論是否損害財物，因此重罪也算輕的。十誦律認為，損害財物是方便之舉，因此觸犯偷蘭罪。四分律認為，損害財物已經達到一定程度，因此觸犯重罪。也可以說，僧祇律注重的是最初的動機，而四分律注重的是最終的結果。三部律的道理是相同的，只是各自闡述的角度不同。問：僧祇律中說，三寶物（指佛、法、僧的財物）互相挪用，就觸犯重罪。四分律中說，觸犯偷蘭罪。這怎麼能說是一致的呢？答：僧祇律認為，在有守護人的情況下挪用，就觸犯重罪。四分律認為，佛陀對於財物沒有『我所』之心，這些財物沒有守護人，因此只觸犯偷蘭罪。因為四方僧眾的財物，在一個人手中難以計算是否達到偷盜的金額，所以判為偷蘭罪。四分律認為，如果有守護人，挪用就觸犯重罪，沒有差別。僧祇律認為，如果沒有守護人，也觸犯偷蘭罪。

【English Translation】 English version: Confession. Elder, please concentrate your mind. I, so-and-so (self-identification), have committed an offense. Now I confess to the Elder. Afterwards, I should repent according to the Dharma in the Sangha. If I have violated the thirty matters (referring to thirty types of offenses requiring confession), I should abandon and repent according to the Dharma. The thirty, ninety, one hundred and twenty precepts (referring to the items of precepts), all require face-to-face confession. The four Tissaniyas (referring to four types of offenses requiring confession to another person), can be confessed by speaking once face-to-face. The understanding of all the learning (referring to all the precepts that should be learned) can be extinguished. The above explains the general rules of confession. If one has committed an offense but confesses as if innocent, or if one is innocent but confesses as if guilty, or if one confesses a minor offense as a major offense, or if one confesses a major offense as a minor offense, none of these count as confession, and one will lose merit and instead incur a Dukkhata offense (a minor offense).

Chapter Fifteen: Harmonizing the Differences in Severity Among the Three Vinayas

Question: Why did the Tathagata (referring to the Buddha) establish these five Vinayas (collections of monastic rules) with different levels of severity, causing the disciples to generate disputes among themselves? Answer: The Tathagata established only one Vinaya for the benefit of the disciples, and there were not even three names, let alone five. After the Buddha's Nirvana, Upali (the foremost disciple in upholding the Vinaya) and five hundred Arhats first compiled the Vinaya, which was called the Eighty Recitations. More than a hundred years later, people had different views, so they divided the Vinaya into five parts. Each part copied, abbreviated, elaborated, obscured, or clarified, with different names. They placed them in their own canons, resulting in many differences. Although the names are different, the principles are the same. Question: The Mahasanghika Vinaya (one of the five Vinayas) states that burning down a vihara (monastery) constitutes an offense against the Vinaya (a serious offense). The Sarvastivada Vinaya (one of the five Vinayas) states that it constitutes a Thullaccaya offense (a medium offense). The Dharmaguptaka Vinaya (one of the five Vinayas) states that it constitutes a serious offense. How can these be consistent? Answer: These three Vinayas are essentially talking about the same precept. The Mahasanghika Vinaya believes that evil actions, regardless of whether they damage property, are considered minor offenses. The Sarvastivada Vinaya believes that damaging property is a means to an end, so it constitutes a Thullaccaya offense. The Dharmaguptaka Vinaya believes that the damage to property has reached a certain level, so it constitutes a serious offense. It can also be said that the Mahasanghika Vinaya focuses on the initial intention, while the Dharmaguptaka Vinaya focuses on the final result. The principles of the three Vinayas are the same, but they each explain from different perspectives. Question: The Mahasanghika Vinaya states that misappropriating the property of the Three Jewels (referring to the property of the Buddha, Dharma, and Sangha) constitutes a serious offense. The Dharmaguptaka Vinaya states that it constitutes a Thullaccaya offense. How can these be consistent? Answer: The Mahasanghika Vinaya believes that misappropriating property with a guardian constitutes a serious offense. The Dharmaguptaka Vinaya believes that the Buddha has no sense of 'mine' regarding property, and these properties have no guardian, so it only constitutes a Thullaccaya offense. Because it is difficult to calculate whether the amount of money stolen from the Sangha in all directions has reached the amount for theft in one person's hands, it is judged as a Thullaccaya offense. The Dharmaguptaka Vinaya believes that if there is a guardian, misappropriation constitutes a serious offense without difference. The Mahasanghika Vinaya believes that if there is no guardian, it also constitutes a Thullaccaya offense.

是故二部得名一也　問曰。何故惡性一戒獨分為三。余戒不爾　答曰。本集律者。觀望戒犯之者多故具列。闕惡一戒犯之者多故分之為三。欲使知者尋求通文旨。愚人堅執。彼此有失　問曰。有人言。隨所受戒當復修行。不應五通用　答曰所說不然。何以故本一部戒律名八十誦。輕重相順。文義具足。時人分此八十誦以為五部。致令輕重相違。文義不具。若衣一部不犯。于餘部犯者故破戒。若於五部中悉無違犯乃名持戒。是故應當具行。不宜偏執　問曰。有人言。持戒務急。斷事務緩。何者是也　答曰。二俱不然。何以故。若急過分人不能行。則斷聖種。緩則易行。毀滅正法。若人能依五部律文。隨順修行。不增不減。當知是人能護佛法。自利利人。是真佛子　十誦四分明。盜經犯重。盜像偷蘭。何故爾也　答曰。此互明不同。經有守護。計紙默犯重。像無守護。但犯偷蘭。若經無守護像有守護亦爾　問曰。何故淫欺二。教他作但犯偷蘭。自作犯重。殺盜二戒。自作教他彼此同犯　答曰。殺盜二戒具三義。彼此俱犯。何等為三。一者損境。二者暢情。三分利。淫欺二戒無此三義。但他為惡。是以得輕　問曰。何故淫之一戒在三道中犯人非人畜生。下之三戒但人道中犯　答曰。淫為暢情不為損境。是故但暢情得與情境便

【現代漢語翻譯】現代漢語譯本因此，二部（Dve-nikāya）由此得名，成為一體。問：為什麼惡性（duṣṭula）一戒要單獨分為三部分，而其他戒律不是這樣呢？答：最初結集律藏的人，觀察到觸犯此戒的人很多，所以詳細列出。闕惡（chidra）一戒，觸犯的人也很多，所以分為三部分。想要讓知曉的人尋求通達文句的旨意，愚笨的人則會固執己見，彼此都會有所失誤。問：有人說，應該按照所受的戒律修行，不應該五部通用。答：這種說法不對。為什麼呢？原本一部的戒律名為《八十誦律》（Aśītisūtra），輕重緩急相互協調，文義完整具足。當時的人們將這《八十誦律》分為五部，導致輕重緩急相互違背，文義也不完整。如果按照一部的戒律沒有觸犯，但在其他部中觸犯，就屬於破戒。如果在五部中都沒有違犯，才能稱為持戒。因此，應當全部修行，不應該偏執一方。問：有人說，持戒要務求快速，處理事務可以放緩，哪種說法正確呢？答：兩種說法都不對。為什麼呢？如果過於急切，人們無法做到，就會斷絕聖種。如果過於緩慢，雖然容易做到，卻會毀滅正法。如果有人能夠依據五部律藏的經文，隨順修行，不增加也不減少，應當知道這個人能夠守護佛法，自利利人，是真正的佛子。《十誦律》（Daśādhyāya-vinaya）和《四分律》（Dharmaguptaka-vinaya）中說明，盜經犯重罪（pārājika），盜佛像犯偷蘭遮罪（sthūlātyaya），為什麼會這樣呢？答：這是因為互相說明的不同。《經》有守護，偷盜紙張預設為犯重罪。《佛像》沒有守護，只犯偷蘭遮罪。如果《經》沒有守護，《佛像》有守護，也是一樣。問：為什麼淫戒和欺騙戒，教他人做只犯偷蘭遮罪，自己做則犯重罪，而殺戒和盜戒，自己做和教他人做，彼此都犯同樣的罪？答：殺戒和盜戒具備三種意義，彼此都犯同樣的罪。哪三種意義呢？一是損害對象，二是滿足情慾，三是分得利益。淫戒和欺騙戒沒有這三種意義，只是讓他人作惡，所以罪過較輕。問：為什麼淫戒這一條，在三道（trayo gatayaḥ）中，人、非人（amanuṣya）、畜生（tiryak）都會觸犯，而下面的三條戒律只在人道中觸犯？答：因為淫是滿足情慾，而不是損害對象，所以只要滿足情慾，就與情境相符。

【English Translation】 English version Therefore, the two Nikāyas (Dve-nikāya) are named as one. Question: Why is the duṣṭula (evil nature) precept divided into three parts alone, while other precepts are not? Answer: Those who initially compiled the Vinaya (monastic rules) observed that many people violated this precept, so they listed it in detail. The chidra (flaw) precept is also violated by many, so it is divided into three parts. This is to allow those who know to seek to understand the meaning of the text, while the foolish will stubbornly adhere to their own views, and both will make mistakes. Question: Some say that one should practice according to the precepts one has received and should not use the five Vinayas interchangeably. Answer: This statement is incorrect. Why? Originally, one Vinaya was called the Aśītisūtra (Eighty Recitations), with its priorities and meanings in harmony and complete. People at that time divided this Aśītisūtra into five parts, causing the priorities and meanings to contradict each other and become incomplete. If one does not violate a precept in one Vinaya but violates it in another, then one has broken the precept. Only if one does not violate any precepts in all five Vinayas can one be called a precept holder. Therefore, one should practice all of them and not be biased towards one. Question: Some say that holding precepts should be done urgently, while handling affairs can be done slowly. Which is correct? Answer: Neither is correct. Why? If it is too urgent, people will not be able to do it, and the lineage of sages will be cut off. If it is too slow, although it is easy to do, it will destroy the Dharma. If one can follow the texts of the five Vinayas, practice accordingly, without adding or subtracting, then one should know that this person can protect the Buddha's Dharma, benefit oneself and others, and is a true child of the Buddha. The Daśādhyāya-vinaya (Ten Recitation Vinaya) and the Dharmaguptaka-vinaya (Four-Part Vinaya) state that stealing a scripture is a pārājika (defeat), while stealing a Buddha image is a sthūlātyaya (serious offense). Why is this so? Answer: This is because the explanations differ. Scriptures have protection, and stealing paper is considered a pārājika. Buddha images have no protection, so it is only a sthūlātyaya. If the scripture has no protection and the Buddha image has protection, it is the same. Question: Why is it that for the precepts of sexual misconduct and deception, instructing others to do it is only a sthūlātyaya, while doing it oneself is a pārājika, but for the precepts of killing and stealing, doing it oneself and instructing others to do it are both the same offense? Answer: The precepts of killing and stealing have three meanings, so both are the same offense. What are the three meanings? First, harming the object; second, satisfying desire; and third, sharing the benefits. The precepts of sexual misconduct and deception do not have these three meanings, but only cause others to do evil, so the offense is lighter. Question: Why is it that the precept of sexual misconduct can be violated in the three realms (trayo gatayaḥ) – humans, non-humans (amanuṣya), and animals (tiryak) – while the three precepts below it can only be violated in the human realm? Answer: Because sexual misconduct is about satisfying desire and not about harming the object, so as long as desire is satisfied, it is in accordance with the situation.

犯。其重不問前境貴之以賤。殺盜二戒為損境故。逐其貴賤。天地之性人最為貴。故在人道中犯。妄語正欲表己。所得人能行其善惡。又是可誑。是故誑人犯重　問曰。四分云。比丘依刑勢市買欺誑言辭辨說取得財物犯重。此事云何　答曰。此三種取義同劫盜。違理無差。是故犯重。有三種奪衣。瞋心奪衣尼薩耆。折伏奪衣者。為令前人改惡從善。然後還歸。是故無罪。根本奪衣犯重。明此人先無言決意。與他衣后瞋還奪。作不還意入手犯重。飲酒非時食行淫取事不取心。余取事亦取心。比丘失物時作是念言。后見便取。取者無罪。若作失心后不得取。若取即是賊復劫賊。比丘尼入波羅夷。初四與大僧同。后四不同尼。十九僧殘七戒與大僧同。十二戒不同。三十尼薩耆。十八戒與大僧同。十二戒不同。僧祇明比丘尼百四十二波逸提。七十戒與大僧同。餘者不同。四提舍尼與比丘不同。眾學與大僧同。七滅與大僧同。初淫戒在王舍城。因迦蘭陀子須提那與故二犯淫故制。第二盜戒因檀膩迦比丘盜洴沙王材木故制。第三殺戒因婆裘園中比相殺害故制。第四妄語戒毗舍離夏安居比丘制。第二篇僧殘。初戒在舍衛國。因迦陀夷制。媒嫁亦舍衛國因迦羅比丘制。二房因曠野比丘制。二謗在王舍城。因慈地比丘謗婆摩羅子故制。如

【現代漢語翻譯】現代漢語譯本：犯戒的輕重不取決於之前環境的貴賤。殺戒和盜戒是因為損害了對象，所以根據對象的貴賤來判斷罪行的輕重。天地萬物之中，人最為尊貴，所以在人道中犯戒，罪過最重。妄語主要是爲了標榜自己，人們能夠分辨善惡，而且容易被欺騙。因此，欺騙人犯的罪過最重。

問：四分律中說，比丘依靠刑勢、買賣、欺騙言辭、辯論遊說來獲取財物，犯重罪。這是什麼意思？

答：這三種獲取財物的方式與搶劫盜竊的性質相同，違背道理沒有差別，因此犯重罪。有三種奪取衣服的情況：因嗔恨心奪取衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya）；爲了折服對方而奪取衣服，目的是讓對方改惡從善，之後歸還，因此沒有罪；根本上奪取衣服，犯重罪。這裡說明這個人先前沒有說過要給對方衣服，後來因為嗔恨而奪回，並且下定決心不歸還，一旦入手就犯重罪。飲酒、非時食、行淫是取事不取心，其餘的戒律既取事也取心。比丘丟失物品時，如果心想：『以後見到就拿回來』，拿回時沒有罪。如果當時心想丟失了，以後就不能拿回來，如果拿回來就是賊，又像強盜一樣。比丘尼觸犯波羅夷（Parajika），前四條與比丘相同，后四條與比丘不同。十九條僧殘（Sanghadisesa）、七條戒律與比丘相同，十二條戒律不同。三十條尼薩耆波逸提（Nissaggiya Pacittiya），十八條戒律與比丘相同，十二條戒律不同。《僧祇律》中說明比丘尼有一百四十二條波逸提（Pacittiya），七十條戒律與比丘相同，其餘不同。四條提舍尼（Patidesaniya）與比丘不同。眾學法（Sekhiya）與比丘相同。七滅諍法（Adhikaranasamatha）與比丘相同。最初的淫戒是在王舍城（Rajagrha），因為迦蘭陀子須提那（Sudinna Kalantaputta）與之前的妻子犯淫而制定。第二條盜戒是因為檀膩迦比丘（Dhanika）盜竊頻婆娑羅王（Bimbisara）的木材而制定。第三條殺戒是因為婆裘園（Baggumuda）中的比丘互相殘殺而制定。第四條妄語戒是在毗舍離（Vaisali）夏安居的比丘中制定的。第二篇僧殘（Sanghadisesa），第一條戒律是在舍衛國（Sravasti），因為迦陀夷（Kathodana）而制定。媒嫁也是在舍衛國（Sravasti），因為迦羅比丘（Kala）而制定。兩間房是因為曠野比丘而制定。兩次誹謗是在王舍城（Rajagrha），因為慈地比丘（Metiyya）誹謗婆摩羅子（Bhummaka）而制定，等等。

【English Translation】 English version: The severity of an offense does not depend on the value of the previous environment. The precepts against killing and stealing are based on the harm done to the object, so the severity of the offense is judged according to the value of the object. Among all things in heaven and earth, humans are the most precious, so committing an offense in the human realm is the most serious.

Question: The Dharmaguptaka Vinaya says that a Bhikkhu who relies on force, trade, deceptive words, or eloquent persuasion to obtain property commits a grave offense. What does this mean?

Answer: These three ways of obtaining property are the same in nature as robbery and theft, and there is no difference in violating the principle, so they constitute a grave offense. There are three situations of taking away clothes: taking away clothes out of anger constitutes a Nissaggiya Pacittiya offense; taking away clothes to subdue the other party, with the intention of making them change from evil to good and then returning them, is not a sin; fundamentally taking away clothes constitutes a grave offense. This clarifies that the person had not previously said that they would give the clothes to the other party, but later took them back out of anger, and resolved not to return them. Once they take possession, they commit a grave offense. Drinking alcohol, eating at the wrong time, and engaging in sexual conduct are judged by the act, not the intention, while the other precepts are judged by both the act and the intention. If a Bhikkhu loses an item and thinks, 'I will take it back when I see it later,' there is no sin in taking it back. If at the time they thought it was lost, they cannot take it back later. If they take it back, they are a thief, like a robber. When a Bhikkhuni violates a Parajika, the first four are the same as for a Bhikkhu, and the last four are different from a Bhikkhu. Nineteen Sanghadisesa, seven precepts are the same as for a Bhikkhu, and twelve precepts are different. Thirty Nissaggiya Pacittiya, eighteen precepts are the same as for a Bhikkhu, and twelve precepts are different. The Mahasanghika Vinaya states that a Bhikkhuni has one hundred and forty-two Pacittiya, seventy precepts are the same as for a Bhikkhu, and the rest are different. The four Patidesaniya are different from a Bhikkhu. The Sekhiya are the same as for a Bhikkhu. The seven Adhikaranasamatha are the same as for a Bhikkhu. The first precept against sexual misconduct was established in Rajagrha (Wangshecheng), because Sudinna Kalantaputta (Sutina Jialantuozi) committed sexual misconduct with his former wife. The second precept against stealing was established because the Bhikkhu Dhanika (Tanika Biqiu) stole King Bimbisara's (Pinposuoluo Wang) wood. The third precept against killing was established because the Bhikkhus in Baggumuda (Poqiuyuan) killed each other. The fourth precept against lying was established among the Bhikkhus who were observing the summer retreat in Vaisali (Pisheli). The first precept of the second chapter of Sanghadisesa was established in Sravasti (Sheweiguo), because of Kathodana (Jiatuoyi). Arranging marriages was also established in Sravasti (Sheweiguo), because of the Bhikkhu Kala (Jialuo Biqiu). Two rooms were established because of the Bhikkhus in the wilderness. Two slanders were in Rajagrha (Wangshecheng), because the Bhikkhu Metiyya (Cidi Biqiu) slandered Bhummaka (Pomaluozi), and so on.

是次第乃至七滅諍應廣列。文煩故不出。

三部律事七滅諍品第十六

四分曰。比丘行來入出如善比丘不乃至不出罪。時人所不知既出其罪。方知比丘中秕𦮽穢惡。既知已應和合。為作滅儐除之。譬如為人須木作井欄。從城中出手持利斧。往彼林中遍叩諸樹。若是實中者。其聲真實。若空中者其聲虛。而彼空樹根莖枝葉。如真實者不異。至於叩時。故知內空。既知內空。即便斫伐。截落枝葉先去粗樸。然後釿刬細治內外俱凈以作井欄。罪時人所不知。既出其罪。方知沙門中垢穢稊稗如空樹。若知己即應和合作滅儐。何以故。恐妨善比丘故　四分曰。有四種斷事人者。比丘多聞無慚在僧中言說斷事。僧應種種苦切呵嘖。令無慚者不復更爾。第二斷事。比丘多聞無慚愧在僧中。說言斷事。僧應種種苦切呵嘖。令無慚者更不復爾。三斷事。比丘有慚多聞僧中斷事。僧不應呵責。應佐助開示。令彼有慚人。于僧中說言斷事。斷比丘有慚多聞。在於僧中斷事。不應呵嘖。聽彼說已應贊言。善哉令慚者。后僧中說言斷事　四分曰。五種平等斷事人。有人身不作口不作。有人口不作身作。有人身口俱作。有人身口俱不作。人不愛不恚不怖不癡。第五人最上猶如提故　四分曰。平等斷事人有十德。何者十。一持戒清凈。二

{ "translations": [ "是次第乃至七滅諍應廣列。文煩故不出。", "", "三部律事七滅諍品第十六", "", "四分律說：比丘行走、來往、進入、出去，如果像善良的比丘一樣，不犯乃至不觸犯戒律，就不會有罪。當人們不知道（比丘）的罪行時，一旦罪行暴露出來，才知道比丘中有品質低劣、污穢不堪的人。既然知道了，就應該和合僧團，為他舉行滅擯儀式，去除他的罪過。譬如有人需要木材來製作井欄，從城裡出來，手持鋒利的斧頭，前往森林中，敲擊每一棵樹。如果樹心是堅實的，敲擊的聲音就真實；如果樹心是空虛的，敲擊的聲音就虛弱。而那些空心的樹，從根莖到枝葉，看起來和堅實的樹沒有區別。只有在敲擊的時候，才能知道它是內里空虛的。既然知道它是內里空虛的，就立刻砍伐它，截去枝葉，先去除粗糙的樹皮，然後用錛子仔細地修整，使內外都乾淨，用來製作井欄。罪行也是這樣，在人們不知道的時候，一旦罪行暴露出來，才知道沙門中有污垢、秕糠、稗草，就像空心的樹一樣。如果知道了，就應該和合僧團，為他舉行滅擯儀式。為什麼呢？因為害怕妨礙善良的比丘。", "", "四分律說：有四種斷事人（指處理僧團事務的人）：第一種，比丘雖然多聞，但是沒有慚愧心，在僧團中隨意發言，處理事務。僧團應該用各種嚴厲的言辭呵斥他，使這個沒有慚愧心的人不再這樣做。第二種，比丘雖然多聞，但是沒有慚愧心，在僧團中隨意發言，處理事務。僧團應該用各種嚴厲的言辭呵斥他，使這個沒有慚愧心的人不再這樣做。第三種，比丘有慚愧心，而且多聞，在僧團中處理事務。僧團不應該呵斥他，而應該幫助他，開導他，使這個有慚愧心的人，能夠在僧團中正確地發言，處理事務。第四種，比丘有慚愧心，而且多聞，在僧團中處理事務。不應該呵斥他，聽他把話說完后，應該讚歎他說：『說得好啊！』使這個有慚愧心的人，以後更願意在僧團中發言，處理事務。", "", "四分律說：有五種平等斷事人：第一種人，身不作惡，口不作惡。第二種人，口不作惡，身作惡。第三種人，身口都作惡。第四種人，身口都不作惡。第五種人，不愛、不恚（嗔恨）、不怖（恐懼）、不癡（愚癡），這種人是最上等的，就像提婆達多（Devadatta）一樣。", "", "四分律說：平等斷事人有十種德行。是哪十種？第一，持戒清凈。" ], "english_translations": [ 'These are the sequential steps, up to and including the seven methods for settling disputes, which should be extensively detailed. However, due to the length of the text, they are not included here.', '', 'Section Sixteen: The Seven Methods for Settling Disputes, from the Three-Part Vinaya Matters', '', 'The Dharmaguptaka Vinaya states: If a Bhikshu\'s (monk) conduct, in walking, coming, going, entering, and exiting, is like that of a virtuous Bhikshu, not violating or even touching upon the precepts, then there is no offense. When people are unaware of the Bhikshu\'s offense, once the offense is revealed, they then realize that among the Bhikshus there are those who are of poor quality, defiled, and unworthy. Having realized this, the Sangha (monastic community) should harmoniously perform the act of excommunication to remove his offense. It is like someone needing wood to make a well railing, coming out from the city, holding a sharp axe, and going to the forest to knock on every tree. If the core of the tree is solid, the sound of the knocking will be true; if the core is hollow, the sound will be weak. And those hollow trees, from their roots to their branches and leaves, appear no different from the solid ones. Only when knocking can one know that they are hollow inside. Having known that they are hollow inside, one immediately chops them down, cuts off the branches and leaves, first removes the rough bark, and then carefully planes and polishes them inside and out to make a well railing. Offenses are like this: when people are unaware of them, once the offense is revealed, they then realize that among the Shramanas (ascetics) there are impurities, husks, and weeds, like hollow trees. Having known this, the Sangha should harmoniously perform the act of excommunication. Why? Because they fear obstructing the virtuous Bhikshus.', '', 'The Dharmaguptaka Vinaya states: There are four types of adjudicators (those who handle Sangha affairs): The first type is a Bhikshu who is learned but has no sense of shame, speaking and adjudicating matters arbitrarily in the Sangha. The Sangha should rebuke him with various harsh words, so that this shameless person will not do so again. The second type is a Bhikshu who is learned but has no sense of shame, speaking and adjudicating matters arbitrarily in the Sangha. The Sangha should rebuke him with various harsh words, so that this shameless person will not do so again. The third type is a Bhikshu who has a sense of shame and is learned, adjudicating matters in the Sangha. The Sangha should not rebuke him, but should assist him and enlighten him, so that this shameful person can speak and adjudicate matters correctly in the Sangha. The fourth type is a Bhikshu who has a sense of shame and is learned, adjudicating matters in the Sangha. One should not rebuke him; after listening to him, one should praise him, saying, \'Well said!\' so that this shameful person will be more willing to speak and adjudicate matters in the Sangha in the future.', '', 'The Dharmaguptaka Vinaya states: There are five types of impartial adjudicators: The first type is a person who does not commit evil deeds with their body or mouth. The second type is a person who does not commit evil deeds with their mouth but commits evil deeds with their body. The third type is a person who commits evil deeds with both their body and mouth. The fourth type is a person who does not commit evil deeds with either their body or mouth. The fifth type is a person who is without love, hatred (anger), fear, or delusion (ignorance). This person is the most superior, like Devadatta (Devadatta).', '', 'The Dharmaguptaka Vinaya states: An impartial adjudicator has ten virtues. What are the ten? First, maintaining pure precepts.' ] }

具足多聞。三誦二部毗尼極利。廣解其義。四善巧語言辭辨了了。五堪能問答令彼歡欣。六諍事起能滅。七不愛。八不瞋。九不怖。十癡。有此十法應差別處斷事比丘中有不誦戒不知戒毗尼。使舍于正義作非法語。僧應作白羯磨。遣此比丘出斷事。比丘中有誦戒不知戒毗尼。舍于口義說許文。僧作白。遣此比丘出。若斷事比丘中有法師在坐。舍于正義以言辭力強說僧應作白。遣此法師出。若斷事比丘誦戒誦毗尼。順正義僧應佐助。比丘比丘尼有七種。現在前毗尼。憶念毗尼。不癡毗尼。多語毗尼。罪處所毗尼。自言治毗尼。草布地毗尼。復有七種羯磨。呵嘖羯磨。儐羯磨。依止羯磨。遮不至白衣家羯磨。不見罪羯磨。不懺悔羯磨。惡見不捨羯磨。有三種羯磨攝一切羯磨。所謂單白羯磨。白二羯磨。白四羯磨。有四種諍。一言諍。二覓諍。三犯諍。四事諍。因言平理而生諍者是言語也。覓諍內有五法。而有三根覓罪。而舉因舉罪生諍故曰覓諍。犯諍者僧為他判罪重。不定而生諍者是事也。言諍中事作。覓諍中事作。犯諍中事作。言諍羯磨。而生諍者故曰事諍。言諍根者。以貪瞋癡為根。無貪無瞋無癡為根。人為根。僧根根界為根。十八破僧為根。犯諍雖三善根為根。餘者同常言諍。是善不善。言言諍。以毗尼滅現前毗尼

【現代漢語翻譯】現代漢語譯本：一、具備廣博的學識（具足多聞）。二、能夠流利地背誦兩部《毗尼》（律藏），並且非常精通（三誦二部毗尼極利）。三、廣泛地解釋《毗尼》的含義（廣解其義）。四、善於運用語言，言辭清晰明瞭（四善巧語言辭辨了了）。五、能夠通過問答使對方感到高興（五堪能問答令彼歡欣）。六、當發生爭端時，能夠平息爭端（六諍事起能滅）。七、沒有偏愛（七不愛）。八、沒有嗔恨（八不瞋）。九、沒有恐懼（九不怖）。十、沒有愚癡（十癡）。具備這十種條件的斷事比丘，如果遇到不背誦戒律、不瞭解戒律和《毗尼》的比丘，導致他們放棄正確的教義，而說不符合佛法的話，僧團應該舉行白羯磨（一種僧團會議），遣送這位比丘離開斷事職位。如果斷事比丘背誦戒律，但不瞭解戒律和《毗尼》，放棄口頭解釋，只允許按照字面意思解釋，僧團應該舉行白羯磨，遣送這位比丘離開。如果斷事比丘中有法師在座，卻放棄正確的教義，憑藉自己的口才強行辯解，僧團應該舉行白羯磨，遣送這位法師離開。如果斷事比丘背誦戒律和《毗尼》，並且遵循正確的教義，僧團應該協助他。比丘和比丘尼有七種解決爭端的《毗尼》方法：現在前毗尼（面對面解決）、憶念毗尼（回憶事實解決）、不癡毗尼（確認心智健全解決）、多語毗尼（多數人意見解決）、罪處所毗尼（根據犯罪地點解決）、自言治毗尼（認罪伏法解決）、草布地毗尼（不追究既往解決）。還有七種羯磨（僧團事務處理方法）：呵責羯磨（公開譴責）、儐羯磨（暫時隔離）、依止羯磨（依止其他比丘）、遮不至白衣家羯磨（禁止去在家信徒家）、不見罪羯磨（不承認罪行）、不懺悔羯磨（不懺悔罪行）、惡見不捨羯磨（不放棄錯誤見解）。有三種羯磨可以涵蓋所有羯磨：即單白羯磨（簡單宣告）、白二羯磨（宣告兩次）、白四羯磨（宣告四次）。有四種爭端：一、言諍（口頭爭論）。二、覓諍（尋找過失）。三、犯諍（違犯戒律）。四、事諍（因事爭論）。因言語不合道理而產生的爭端就是言諍。覓諍內部有五種情況，並且有三種根本原因，尋找罪過，並且提出指控，因指控罪過而產生的爭端就叫做覓諍。犯諍是指僧團判決他人的罪行過重或不確定而產生的爭端。言諍、覓諍、犯諍中都有事情發生。因言諍羯磨而產生的爭端就叫做事諍。言諍的根源是貪、嗔、癡。無貪、無嗔、無癡也是根源。人是根源，僧團是根源，界限是根源，十八破僧（導致僧團分裂的十八種行為）是根源。犯諍雖然以三種善根為根源，其餘的與通常的言諍相同。是善還是不善，都屬於言諍。用《毗尼》來平息爭端，就是現前毗尼。

【English Translation】 English version: One, possessing extensive learning (具足多聞 - Endowed with extensive learning). Two, being able to fluently recite the two parts of the Vinaya (三誦二部毗尼極利 - Reciting the two parts of the Vinaya with utmost proficiency). Three, widely explaining the meaning of the Vinaya (廣解其義 - Broadly explaining its meaning). Four, being skilled in language, with clear and distinct speech (四善巧語言辭辨了了 - Skilled in language and clear in expression). Five, being able to please others through questions and answers (五堪能問答令彼歡欣 - Capable of delighting others with questions and answers). Six, being able to resolve disputes when they arise (六諍事起能滅 - Able to quell disputes when they arise). Seven, without favoritism (七不愛 - Without affection). Eight, without anger (八不瞋 - Without anger). Nine, without fear (九不怖 - Without fear). Ten, without delusion (十癡 - Without delusion). A Bhikkhu (比丘 - Buddhist monk) who possesses these ten qualities, if encountering Bhikkhus who do not recite the precepts, do not understand the precepts and the Vinaya, causing them to abandon the correct teachings and speak words that do not conform to the Dharma, the Sangha (僧團 - Buddhist monastic community) should perform a white Karma (白羯磨 - formal act of the Sangha) to send this Bhikkhu away from the position of judging matters. If a Bhikkhu who judges matters recites the precepts but does not understand the precepts and the Vinaya, abandoning the oral explanations and only allowing literal interpretations, the Sangha should perform a white Karma to send this Bhikkhu away. If among the Bhikkhus who judge matters there is a Dharma master (法師 - Dharma teacher) present, but he abandons the correct teachings and forcefully argues with his eloquence, the Sangha should perform a white Karma to send this Dharma master away. If a Bhikkhu who judges matters recites the precepts and the Vinaya and follows the correct teachings, the Sangha should assist him. There are seven types of Vinaya methods for resolving disputes for Bhikkhus and Bhikkhunis (比丘尼 - Buddhist nun): Present Vinaya (現在前毗尼 - resolving face-to-face), Remembrance Vinaya (憶念毗尼 - resolving by recalling facts), Non-Delusion Vinaya (不癡毗尼 - resolving by confirming mental sanity), Majority Vinaya (多語毗尼 - resolving by majority opinion), Place of Offense Vinaya (罪處所毗尼 - resolving according to the location of the offense), Self-Declaration Vinaya (自言治毗尼 - resolving by confessing and submitting to the law), and Grass-Covering Vinaya (草布地毗尼 - resolving by not pursuing past offenses). There are also seven types of Karma (羯磨 - formal acts of the Sangha): Censure Karma (呵責羯磨 - public reprimand), Banishment Karma (儐羯磨 - temporary isolation), Dependence Karma (依止羯磨 - dependence on other Bhikkhus), Prohibition from Visiting Lay Homes Karma (遮不至白衣家羯磨 - prohibition from visiting lay devotees' homes), Non-Seeing Offense Karma (不見罪羯磨 - non-acknowledgment of offense), Non-Repentance Karma (不懺悔羯磨 - non-repentance of offense), and Non-Abandonment of Wrong Views Karma (惡見不捨羯磨 - non-abandonment of wrong views). There are three types of Karma that can encompass all Karma: namely, Single White Karma (單白羯磨 - simple declaration), White Two Karma (白二羯磨 - declaration twice), and White Four Karma (白四羯磨 - declaration four times). There are four types of disputes: One, verbal disputes (言諍 - verbal arguments). Two, fault-finding disputes (覓諍 - seeking faults). Three, offense disputes (犯諍 - violation of precepts). Four, matter disputes (事諍 - disputes over matters). Disputes arising from unreasonable speech are verbal disputes. Within fault-finding disputes, there are five situations and three root causes, seeking faults and making accusations, and disputes arising from accusing offenses are called fault-finding disputes. Offense disputes refer to disputes arising from the Sangha judging others' offenses too severely or uncertainly. Verbal disputes, fault-finding disputes, and offense disputes all involve events. Disputes arising from verbal dispute Karma are called matter disputes. The roots of verbal disputes are greed, anger, and delusion. Non-greed, non-anger, and non-delusion are also roots. People are roots, the Sangha is a root, boundaries are roots, and the eighteen schisms (十八破僧 - eighteen actions that lead to the division of the Sangha) are roots. Although offense disputes have three good roots as their root, the rest are the same as ordinary verbal disputes. Whether it is good or bad, it belongs to verbal disputes. Using the Vinaya to resolve disputes is the Present Vinaya (現前毗尼 - resolving face-to-face).

。多人語毗尼滅有三種。現前人。現前法。現前毗尼。現前五種。現前有三種同上。僧現前。界現前。三種　種現前。不能滅者應用多人語毗尼滅。內有五德者僧差行。舍羅應作二種舍羅。一完二破。一黑二白。有五德者不隨受不。不隨瞋。不隨怖。不隨癡知可行不可行。舍羅有三種。一顯露。二覆藏。三耳語。若知上坐和上阿阇利住如法語顯露行舍羅。若上坐和上阿阇利住如法語。應覆藏行舍人。若人若不知眾中如法語人多非法語。人多者應耳語。行舍羅。從如法語人。多應滅諍也。覓諍應以四毗尼。憶念毗尼。滅不癡毗尼。罪處所毗尼滅。若清凈比丘為他所謗。應以二毗尼滅。現前毗尼憶念毗尼滅。若比丘癡誑時多犯禁戒。癡誑心亂為他難。話僧應作不癡。毗尼滅如像力。釋子好論義。違返前後僧。應與罪處所毗尼。憶念毗尼不癡毗尼。守護清凈比丘犯諍。以三毗尼滅。現前毗尼。自持草布地毗尼滅諍。滅諍者不說罪名罪種。妙草布地。不問縱橫。但遮塵十。而草地者二眾各相向。乞歡欣便止更無所說事諍。以七毗尼滅舉罪人。要內備五德如上雜品說。舉罪時白。上坐中坐皆聽。可者應白。所舉人聽者得舉。若舉他罪比丘內無五德者僧應以五事呵嘖。所舉人應以五事慰喻。若舉他比丘內備五德者。應以五事稱讚。

若無五德所舉人應以五事呵嘖。四分許斷事人有二十二種德行。何者是。一具持二百五十戒。二多聞。三能善解阿毗曇。四善解毗尼。五不與人諍。亦不堅柱此事。六應呵嘖應教然後柱。七應滅儐后柱。八不愛。九不恚。十不怖。十一不癡。十二不受此部飲食。十三不受彼復飲食。十四不受此復衣缽針筒。十六不供給此部。十七不供給彼復。十八不共此部入村。二十不與作期。二十一亦不至彼部。二十二後來後坐。若有比丘具此二十二德者。應在僧中如法斷事。有人偏心斷事入地獄。如射箭。有人平等心斷事生天。如射箭。是故未世來比丘比丘尼。若為他斷事。應當教令平等。勿以偏心獲重罪。殃招曠劫。若比丘比丘尼欲得自利及利他。人善知法相無府疑。細常為五眾而作師道者。當受持讀誦書寫此三部。要為人演說。分佈天下。咸使聞知。

菩薩說凈文　長老憶念。我某甲仰白諸佛菩薩。愿諸佛菩薩為我作清凈施主。諸佛菩薩于眾生邊無有不捨之物。我若用時聽隨我用。如是三說。上明舍凈地。意謂謬僻。但見前不見后。今故具注諸律明文。悕後知者詳而不誤　問曰。若不立凈地。復言立凈地。諸比丘云何得凈食　答曰。諸師盡言誦舍凈地。復言請俗人終身施主作檀越物得。意用終身。不犯時人盡行此事。如

【現代漢語翻譯】現代漢語譯本若沒有具備五種德行的人被推舉，應當用五件事來呵斥責備。四分律中允許斷事的人有二十二種德行。是哪些呢？一、具足持守二百五十條戒律。二、博學多聞。三、能夠很好地理解阿毗曇（Abhidhamma，論藏）。四、善於理解毗尼（Vinaya，律藏）。五、不與人爭論，也不固執己見。六、應該呵斥責備的，應該教導，然後才堅持己見。七、應該平息爭端后才堅持己見。八、不偏愛。九、不嗔恚。十、不恐懼。十一、不愚癡。十二、不接受這個僧團的飲食。十三、不接受其他僧團的飲食。十四、不接受這個僧團的衣缽針筒。十五、不接受其他僧團的衣缽針筒。（原文缺失十五，根據上下文推測補全）十六、不供給這個僧團。十七、不供給其他僧團。十八、不與這個僧團一同進入村落。十九、不與其他僧團一同進入村落。（原文缺失十九，根據上下文推測補全）二十、不與他們約定時間。二十一、也不去那個僧團。二十二、後來到，后就坐。如果比丘具備這二十二種德行，就應該在僧團中如法地斷事。有人偏袒一方地斷事，會墮入地獄，就像射箭一樣。有人以平等心斷事，會升入天界，也像射箭一樣。所以末世的比丘、比丘尼，如果為他人斷事，應當教導他們要平等，不要因為偏袒一方而獲重罪，招致曠劫的災殃。如果比丘、比丘尼想要自利利他，善於了解法相，沒有疑惑，經常為五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）作導師，應當受持讀誦書寫這三部（律藏、經藏、論藏），要為人演說，分佈天下，使大家都知道。

菩薩說凈文：長老憶念。我某甲仰白諸佛菩薩，愿諸佛菩薩為我作清凈施主。諸佛菩薩于眾生邊無有不捨之物，我若用時聽隨我用。如是三說。上明舍凈地，意謂謬僻，但見前不見后。今故具注諸律明文，悕後知者詳而不誤。問曰：若不立凈地，復言立凈地，諸比丘云何得凈食？答曰：諸師盡言誦舍凈地，復言請俗人終身施主作檀越物得，意用終身，不犯時人盡行此事，如

【English Translation】 English version If a person without the five virtues is recommended, they should be reproached with five matters. According to the Sarvastivada Vinaya, a judge should possess twenty-two virtues. What are they? 1. Fully upholding the two hundred and fifty precepts. 2. Being learned and well-informed. 3. Being able to understand the Abhidhamma (commentaries on the teachings) well. 4. Being skilled in understanding the Vinaya (the monastic rules). 5. Not arguing with others, nor being stubborn in one's opinions. 6. Reproach those who should be reproached, teach those who should be taught, and then stand by one's opinion. 7. Settle disputes before standing by one's opinion. 8. Not being biased. 9. Not being angry. 10. Not being fearful. 11. Not being ignorant. 12. Not accepting food from this Sangha (monastic community). 13. Not accepting food from other Sanghas. 14. Not accepting robes, bowls, or needle cases from this Sangha. 15. Not accepting robes, bowls, or needle cases from other Sanghas. (Number fifteen is missing in the original text, supplemented based on context) 16. Not providing for this Sangha. 17. Not providing for other Sanghas. 18. Not entering villages with this Sangha. 19. Not entering villages with other Sanghas. (Number nineteen is missing in the original text, supplemented based on context) 20. Not making appointments with them. 21. Nor going to that Sangha. 22. Arriving late and sitting late. If a Bhikkhu (monk) possesses these twenty-two virtues, they should judge matters lawfully within the Sangha. Someone who judges with partiality will fall into hell, like shooting an arrow. Someone who judges with impartiality will be reborn in heaven, also like shooting an arrow. Therefore, Bhikkhus and Bhikkhunis (nuns) of the future, if judging for others, should teach them to be impartial, and not incur heavy offenses due to partiality, inviting calamities for countless kalpas (eons). If Bhikkhus and Bhikkhunis wish to benefit themselves and others, are good at understanding the characteristics of the Dharma (teachings), have no doubts, and often act as teachers for the five assemblies (Bhikkhus, Bhikkhunis, Sramaneras (male novices), Sramanerikas (female novices), and Siksamana (probationary nuns)), they should uphold, recite, write, and explain these three pitakas (Vinaya Pitaka, Sutra Pitaka, Abhidhamma Pitaka), and spread them throughout the world, so that everyone may know them.

The Bodhisattva's statement on purification: Elder, remember. I, so-and-so, respectfully announce to all Buddhas and Bodhisattvas, may all Buddhas and Bodhisattvas be my pure benefactors. All Buddhas and Bodhisattvas have nothing they do not give to sentient beings. If I use it, allow me to use it as I please. Say this three times. The above clarifies the abandonment of pure land, meaning it is flawed and only sees the front but not the back. Now, I have annotated the clear statements of the Vinaya in detail, hoping that future readers will examine them carefully and not be mistaken. Question: If a pure land is not established, and yet it is said to establish a pure land, how can the Bhikkhus obtain pure food? Answer: All teachers say to recite the abandonment of pure land, and also say to invite a layperson as a lifelong benefactor to make offerings, intending it to be for life, without violating the rules. People at the time all practiced this, such as...

愚情所見。此語看文不熟。所以然。十誦律前後盡律文明證。前文云。不聽內煮食故。僧妨水作食故。煙火起多人來索食。諸比丘各各分與。僧食少白佛。佛言。從今日不聽作凈地羯磨。若作突吉羅。先作應舍。後文善誦云。第一卷中佛在毗舍離時。𩟅諸檀越欲與僧食作念。若我自舍作食多知識親理皆與分。若佛聽僧坊內作食。我當作。佛言。聽作多人來索。諸比丘若與則失。若不與恐傷害。佛言。聽僧坊內作。作已諸沙彌園民先自飽。殘與僧。僧食不足。僧羸瘦白佛。佛言。從今如是飢餓時。若結凈地。若不結凈地聽大比丘自作自食。從今非餓時結凈。以二事應用。謂內景內宿不應食。律有此明文。諸師隨情妄說。有分四分五分。亦有成證。因飢餓開八事。內景內宿自惡觸殘宿不受食戒。年豐還開制。但來法種種異論。若一向舍凈地此殘宿戒。即應甄卻。此戒五部律猶存。故不應一向舍卻。若請俗人終身施主復無律文可依。是故此可謂應行不行。應行而行橫生情論。知復奈何。

三部律抄一卷

二年八月三日寫訖曠許

【現代漢語翻譯】現代漢語譯本：依我愚鈍的見解來看，這是因為對經文不夠熟悉。為什麼這麼說呢？《十誦律》前後都詳細明確地記載了這件事。前面的經文說：『不允許在僧房內煮食，因為會妨礙僧眾用水做飯，而且煙火會引來很多人來要食物。』眾比丘各自把食物分給他們，導致僧眾的食物不夠，於是稟告佛陀。佛陀說：『從今天起，不允許做凈地羯磨（一種儀式，用於劃定可以煮食的區域），如果做了，就犯了突吉羅（一種輕罪）。』後面的經文，如果好好誦讀就會發現，在第一卷中，佛陀在毗舍離時，一些檀越（施主）想要供養僧眾食物，他們心想：『如果我自己在家做飯，因為認識的人多，親戚朋友都會來分食。如果佛陀允許在僧房內做飯，我就這樣做。』佛陀說：『允許做。』結果來了很多人要食物，比丘們如果給他們，自己就沒得吃；如果不給，又怕得罪他們。佛陀說：『允許在僧房內做飯。』但是，做好飯後，沙彌和園民先吃飽了，剩下的才給僧眾，導致僧眾食物不足，身體羸弱，於是稟告佛陀。佛陀說：『從今以後，如果遇到飢餓的時候，無論是否結凈地，都允許大比丘自己做飯自己吃。從今以後，不是飢餓的時候，才需要結凈地，用作兩種情況：內景（指中午）和內宿（指過夜），不應該吃東西。』律藏中有明確的記載。有些法師隨自己的想法妄加解釋，有的說可以分四份或五份，也有的舉出其他證據。因為飢餓，才開許了八件事，包括內景、內宿、自己觸碰過的食物、殘食、過夜的食物，不受持不食戒的限制。年成好的時候，又會重新制定禁令。只是因為傳來的法義有種種不同的說法。如果完全捨棄凈地和不食殘宿的戒律，就應該被擯棄。這條戒律在五部律中仍然存在，所以不應該完全捨棄。如果請世俗的終身施主，又沒有律文可以依據。因此，這可以說是應該做的沒有做，不應該做的卻做了，橫生出許多情理上的爭論，真是不知道該怎麼辦才好。《三部律抄》一卷二年八月三日寫完曠許

【English Translation】 English version: According to my humble understanding, this is because of unfamiliarity with the scriptures. Why do I say this? The Vinaya-pitaka (Ten Recitations Vinaya) clearly and explicitly records this matter from beginning to end. The preceding text says: 『It is not permitted to cook food inside the Sangha's residence, because it will hinder the Sangha from using water to cook, and the smoke and fire will attract many people to ask for food.』 The Bhikshus (monks) each distributed the food to them, resulting in insufficient food for the Sangha, so they reported to the Buddha. The Buddha said: 『From today onwards, it is not permitted to perform the 'purified ground karma' (a ritual to demarcate an area where cooking is allowed), and if it is done, it constitutes a Dukkrta (a minor offense).』 The subsequent text, if read carefully, will reveal that in the first volume, when the Buddha was in Vaishali, some donors wanted to offer food to the Sangha, they thought: 『If I cook at home, because I know many people, relatives and friends will come to share the food. If the Buddha allows cooking inside the Sangha's residence, I will do so.』 The Buddha said: 『It is permitted.』 As a result, many people came to ask for food, and if the Bhikshus gave it to them, they would have nothing to eat; if they did not give it, they were afraid of offending them. The Buddha said: 『It is permitted to cook inside the Sangha's residence.』 However, after the food was cooked, the Shramaneras (novice monks) and the gardeners ate their fill first, and the rest was given to the Sangha, resulting in insufficient food for the Sangha and weak bodies, so they reported to the Buddha. The Buddha said: 『From now on, if you encounter times of famine, whether or not you have established a purified ground, the senior Bhikshus are allowed to cook and eat their own food. From now on, when it is not a time of famine, you need to establish a purified ground, for two situations: 'inner view' (referring to noon) and 'inner lodging' (referring to overnight), you should not eat. The Vinaya-pitaka has clear records. Some Dharma masters arbitrarily interpret according to their own ideas, some say it can be divided into four or five portions, and some cite other evidence. Because of famine, eight things were permitted, including 'inner view', 'inner lodging', food touched by oneself, leftover food, and overnight food, without being restricted by the precept of not eating. When the harvest is good, the prohibitions will be re-established. It is only because the transmitted Dharma has various different interpretations. If the purified ground and the precept of not eating leftover food are completely abandoned, they should be rejected. This precept still exists in the five Vinaya-pitakas, so it should not be completely abandoned. If you invite a secular lifetime donor, there is no Vinaya-pitaka to rely on. Therefore, it can be said that what should be done is not done, and what should not be done is done, creating many emotional arguments, and I really don't know what to do. 《Excerpts from the Three Vinaya-pitakas》, one volume Completed writing on August 3rd of the second year, Kuang Xu