T85n2796_律抄第三卷手決
大正藏第 85 冊 No. 2796 律抄第三卷手決
No. 2796
律抄第三卷手決
此□□□□□□□佛依王舍□□□□□□□應是等□□□□見解之亦同五錢者□□□□□□□□□□□□□□□善見解他僧□□角五錢等也。乃是善見五錢成重與四分同也。
□觀五事者。一處。二時。三新。四貴。五賤等也。其處者應觀取物處主舍不已作得心不主。若不捨不成夷等說之。五錢為允者戒律宜應從急。當部及善見但五錢犯重之文。道從急也。更不勞引諸部。多論隨依國法之文。又不要古大同錢之語。故名五錢為允也。
上三句互反皆同者。上三並貴時取后賤時賣。依初依貴時結罪。若本取時賤后賣時貴。若結罪邊就初取賤時。結罪名反皆同。師徒四人互相教共盜。一人六錢者師主自取三文一蘭。教三弟子各取一錢。教不滿五邊共得一蘭。其三弟子各教和上取三錢。二同學各取一文。自取一文。三弟子教人各滿五邊各得一夷。自取一文邊得一蘭。善見盡地作字者為分界也。知法人盡一頭云齊。此處是某甲地。盡一頭輕。具足兩頭了重(向前列)自業不合他業者不得兩業。合為一也。自偷業與教他夷蘭。各自別非一也。
第三殺人戒
殺遣使者。直往遣人捉
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2796 律抄第三卷手決
No. 2796
律抄第三卷手決
此□□□□□□□佛依王舍□□□□□□□應是等□□□□見解之亦同五錢者□□□□□□□□□□□□□□□善見解他僧□□角五錢等也。乃是善見五錢成重與四分同也。
□觀五事者：一處，二時，三新，四貴，五賤等也。其處者應觀取物處主舍不已作得心不主。若不捨不成夷等說之。五錢為允者戒律宜應從急。當部及善見但五錢犯重之文。道從急也。更不勞引諸部。多論隨依國法之文。又不要古大同錢之語。故名五錢為允也。
上三句互反皆同者。上三並貴時取后賤時賣。依初依貴時結罪。若本取時賤后賣時貴。若結罪邊就初取賤時。結罪名反皆同。師徒四人互相教共盜。一人六錢者師主自取三文一蘭（Lan，古印度貨幣單位）。教三弟子各取一錢。教不滿五邊共得一蘭。其三弟子各教和上取三錢。二同學各取一文。自取一文。三弟子教人各滿五邊各得一夷（Yi，古印度貨幣單位）。自取一文邊得一蘭。善見盡地作字者為分界也。知法人盡一頭云齊。此處是某甲地。盡一頭輕。具足兩頭了重(向前列)自業不合他業者不得兩業。合為一也。自偷業與教他夷蘭。各自別非一也。
第三殺人戒
殺遣使者。直往遣人捉 English version
Tripitaka Volume 85, No. 2796, Manual of the Third Volume of Vinaya Excerpts
No. 2796
Manual of the Third Volume of Vinaya Excerpts
This □□□□□□□ Buddha relies on Rajagriha (Wangshe, ancient Indian city) □□□□□□□ should be equal □□□□ the view is also the same as five 'qian' (ancient Chinese currency) □□□□□□□□□□□□□□□ 'Shan Jian' (name of a commentary) understands other monks □□ 'jiao' (monetary unit) five 'qian' etc. It is 'Shan Jian' that five 'qian' constitutes a 'heavy offense', which is the same as the 'Four Divisions' (referring to a Vinaya school).
□ Observing the five things: first, place; second, time; third, newness; fourth, expensiveness; fifth, cheapness, etc. Regarding the place, one should observe whether the owner of the place where the item is taken has relinquished it, whether one has the intention of taking it, and whether it is not owned. If it is not relinquished, it does not constitute a 'Yi' (ancient Indian currency unit), etc. It is said that five 'qian' is permissible because the precepts and rules should be followed strictly. According to the relevant section and 'Shan Jian', only five 'qian' constitutes a 'heavy offense'. The principle is to follow strictly. There is no need to cite various sections. Many discussions follow the laws of the country. Also, there is no need for the saying of ancient 'Da Tong' (currency name) money. Therefore, it is called that five 'qian' is permissible.
The above three sentences are mutually reversed and all the same. The above three all involve taking when expensive and selling when cheap. The judgment is based on the initial time when it was expensive. If it was originally taken when cheap and sold when expensive, the judgment should be based on the initial time when it was taken cheaply. The judgment is the same even if it is reversed. Four people, a teacher and disciples, mutually teach and steal together. If one person takes six 'qian', the teacher takes three 'wen' (ancient Chinese currency unit) and one 'Lan' (ancient Indian currency unit) himself. He teaches three disciples to take one 'qian' each. Teaching less than five results in one 'Lan' together. The three disciples each teach the 'heshang' (abbot or senior monk) to take three 'qian'. Two fellow students each take one 'wen'. One takes one 'wen' himself. The three disciples teach people to each fulfill five, each getting one 'Yi'. Taking one 'wen' himself results in one 'Lan'. 'Shan Jian' making characters all over the ground is for demarcation. The knowledgeable person says that the end of one side is even. This place is so-and-so's land. The end of one side is light. Completing both ends is heavy (listed forward). One's own karma not combining with another's karma means one cannot have two karmas. Combining them becomes one. One's own stealing karma and teaching others 'Yi' and 'Lan' are separate and not one.
The third precept against killing
Killing by sending a messenger. Directly sending someone to catch
【English Translation】 Tripitaka Volume 85, No. 2796, Manual of the Third Volume of Vinaya Excerpts
No. 2796
Manual of the Third Volume of Vinaya Excerpts
This □□□□□□□ Buddha relies on Rajagriha (Wangshe, ancient Indian city) □□□□□□□ should be equal □□□□ the view is also the same as five 'qian' (ancient Chinese currency) □□□□□□□□□□□□□□□ 'Shan Jian' (name of a commentary) understands other monks □□ 'jiao' (monetary unit) five 'qian' etc. It is 'Shan Jian' that five 'qian' constitutes a 'heavy offense', which is the same as the 'Four Divisions' (referring to a Vinaya school).
□ Observing the five things: first, place; second, time; third, newness; fourth, expensiveness; fifth, cheapness, etc. Regarding the place, one should observe whether the owner of the place where the item is taken has relinquished it, whether one has the intention of taking it, and whether it is not owned. If it is not relinquished, it does not constitute a 'Yi' (ancient Indian currency unit), etc. It is said that five 'qian' is permissible because the precepts and rules should be followed strictly. According to the relevant section and 'Shan Jian', only five 'qian' constitutes a 'heavy offense'. The principle is to follow strictly. There is no need to cite various sections. Many discussions follow the laws of the country. Also, there is no need for the saying of ancient 'Da Tong' (currency name) money. Therefore, it is called that five 'qian' is permissible.
The above three sentences are mutually reversed and all the same. The above three all involve taking when expensive and selling when cheap. The judgment is based on the initial time when it was expensive. If it was originally taken when cheap and sold when expensive, the judgment should be based on the initial time when it was taken cheaply. The judgment is the same even if it is reversed. Four people, a teacher and disciples, mutually teach and steal together. If one person takes six 'qian', the teacher takes three 'wen' (ancient Chinese currency unit) and one 'Lan' (ancient Indian currency unit) himself. He teaches three disciples to take one 'qian' each. Teaching less than five results in one 'Lan' together. The three disciples each teach the 'heshang' (abbot or senior monk) to take three 'qian'. Two fellow students each take one 'wen'. One takes one 'wen' himself. The three disciples teach people to each fulfill five, each getting one 'Yi'. Taking one 'wen' himself results in one 'Lan'. 'Shan Jian' making characters all over the ground is for demarcation. The knowledgeable person says that the end of one side is even. This place is so-and-so's land. The end of one side is light. Completing both ends is heavy (listed forward). One's own karma not combining with another's karma means one cannot have two karmas. Combining them becomes one. One's own stealing karma and teaching others 'Yi' and 'Lan' are separate and not one.
The third precept against killing
Killing by sending a messenger. Directly sending someone to catch
刀殺。往來使者。遣一人往殺不遂。即來更令往殺。后不遂情還卻來。如是重重來往故云往來也。重使者。前遣人往殺事不遂情。更遣異人往殺。如是五人十人名為重使。展轉使者。前殺王人。殺王人後殺張人。張人後殺李人。李人後殺趙人。如是展轉相殺至於百千人。故云展轉。遣書者。遣人持書往彼。彼人得言即自斷命。教遣書者。語前人云。汝作書與某甲。令其自死。三性者。教人往殺隨入阿性。但言命終。斷即得其罪。余如后蘭者。如下持犯篇中。教人三性得罪等廣說。薩婆多比丘知星曆陰陽吉兇者。比丘善知星曆陰陽龜易。余國興衰軍馬形勢。以比丘語征破異國有所殺害。兼得財皆得殺盜二夷罪。優婆塞例同者。此五戒人以王法故同心共征他國。手雖不殺以同心故亦得二罪也。優婆塞為王所使犯清凈戒。自殺偷蘭者。謂命斷自不合結夷。但結方便也。過失殺人者。以贖論者謂失奪也。失手殺誤借殺等。以財物贖過而論。大殺戒。佛在毗舍離城。為諸比丘說不凈觀。依決律釋。
大妄語戒
戒本七句。若比丘者。能犯人也。二實無所知者。明其境虛。三自種言我得上人法我已入聖智勝法我知是我見是。已來正障過體我得上人法。總舉過人法。我已入聖智勝法。別舉無師過人法。言勝法者。別舉有
【現代漢語翻譯】 現代漢語譯本 刀殺：派遣使者前去行刺，第一次沒有成功，回來后再次派遣，之後仍然沒有成功，像這樣多次往返，所以稱為『往來』。 重使者：第一次派遣的人去行刺沒有成功，又派遣其他人去行刺，像這樣派遣五人、十人，稱為『重使』。 展轉使者：先前殺害了國王的人，殺害國王的人之後又去殺張某，殺了張某之後又去殺李某，殺了李某之後又去殺趙某，像這樣輾轉相殺，甚至達到成百上千人，所以稱為『展轉』。 遣書者：派遣人帶著書信前往某處，那人得到書信后就自殺。教遣書者：告訴前面的人說：『你寫信給某某，讓他自殺。』 三性者：教唆他人去殺人，隨其進入阿性（指嗔恚心）。只要對方因此喪命，斷絕生命，教唆者就犯了罪。其餘的如同後面的蘭（指《持犯篇》）中所說，如下面的《持犯篇》中，關於教唆他人三性而得罪等內容有詳細說明。 薩婆多比丘知星曆陰陽吉兇者：如果比丘精通星象曆法、陰陽五行、吉兇占卜，以及其他國家的興衰、軍隊的形勢，利用這些知識去征討、攻破其他國家，造成殺害，並且獲得財物，那麼這個比丘就犯了殺戒和盜戒兩種罪過。 優婆塞例同者：這五戒之人因為國王的命令，同心協力去征討其他國家，即使自己沒有親手殺人，因為同心協力，也犯了殺戒和盜戒兩種罪過。 優婆塞為王所使犯清凈戒，自殺偷蘭者：指生命斷絕，自身不應結夷罪，但結方便罪。 過失殺人者，以贖論者：指失手殺人、誤殺等情況，可以用財物贖罪來處理。大殺戒：佛陀在毗舍離城，為眾比丘宣說不凈觀。依據《決律》的解釋。 大妄語戒 戒本七句。若比丘者：指能夠犯戒的人。二實無所知者：說明所說的境界是虛假的。三自種言我得上人法我已入聖智勝法我知是我見是：已經對真正的修行造成了障礙。『過體我得上人法』，總括地指說了超過常人的法。『我已入聖智勝法』，分別地指說了沒有老師指導而獲得的超過常人的法。『言勝法者』，分別地指說了有
【English Translation】 English version Killing with a knife: Sending messengers to assassinate someone. If the first attempt fails, and they return to be sent again, and the subsequent attempt also fails, this repeated back and forth is called 'repeatedly going and coming'. Multiple messengers: If the first person sent to assassinate someone fails, and a different person is sent, and so on, sending five or ten people, this is called 'multiple messengers'. Transitive messengers: First killing the king's man, then after killing the king's man, killing Zhang, then after killing Zhang, killing Li, then after killing Li, killing Zhao. This transitive killing, reaching hundreds or thousands of people, is called 'transitive'. Sending a letter: Sending someone with a letter to a certain place, and that person, upon receiving the letter, commits suicide. Instructing the sender: Telling the person to write a letter to so-and-so, instructing them to kill themselves. Three natures: Instigating someone to kill, following their entry into A-xing (阿性) (referring to anger). As long as the other person loses their life as a result, the instigator is guilty. The rest is as described in the later Lan (蘭) (referring to the Holding and Offending section), as detailed in the Holding and Offending section regarding the offense of instigating others with the three natures. Sarvastivada (薩婆多) Bhikshus who know astrology, yin-yang, and auspiciousness: If a bhikshu (比丘) is skilled in astrology, yin-yang, divination, and the rise and fall of other countries, and the formations of armies, and uses this knowledge to conquer other countries, causing harm and obtaining wealth, then this bhikshu commits both the precepts of killing and stealing. Upasakas (優婆塞) are the same: These five-precept holders, due to the king's command, work together to conquer other countries. Even if they do not personally kill, because they are of one mind, they also commit the two offenses of killing and stealing. If an upasaka (優婆塞) is employed by the king and violates the pure precepts, and commits suicide, it means that if life is cut off, one should not conclude with sthulakshana (偷蘭) offense, but conclude with prayascitta (方便) offense. Accidental killing, to be redeemed: Refers to accidental killing, mistaken killing, etc., which can be redeemed with material possessions. The great precept of killing: The Buddha was in the city of Vaishali (毗舍離), speaking to the bhikshus about the contemplation of impurity. According to the explanation of the Vinaya-matrka (決律). The Great Precept of False Speech The seven sentences of the precept. 'If a bhikshu (比丘)': refers to a person who is capable of violating the precept. 'Secondly, truly without knowledge': clarifies that the state being spoken of is false. 'Thirdly, saying of oneself, I have attained the Dharma of superior men, I have entered the wisdom of the saints, I know, I see': has already created an obstacle to true practice. 'The transgression of the body, I have attained the Dharma of superior men', generally refers to speaking of Dharma exceeding ordinary people. 'I have entered the wisdom of the saints', specifically refers to speaking of Dharma attained without a teacher's guidance. 'Speaking of superior Dharma', specifically refers to speaking of having
師過人法。言我知是我見是者。重語前二句。已入聖智勝法等兩句。四彼于異時若問若不問欲自清凈故作是說我實不知不見言知言見。虛誑妄語等明其自言。彼于異時者謂非妄語時。我實不知不見言知言見虛誑妄語。以道。前罪故五。除增上慢者。除開勝也。無師聖法名為增上。未得謂得。名之為慢。忍教無知聖不結罪故云除也。六結罪。是比丘波羅夷。喻云。譬如大石分為兩片。不可還合。比丘亦如是。七不共住者。謂殯也。就結章中又分三位。初諸大德我已說四波羅夷法者。告眾情也。二若比丘犯一一波羅夷乃至波羅夷不應共住。除擬執也。三今問法大德已下至是事如是持。問凈勸眾令持。
造房緣起也。世尊因呵責造過量房。引龍像二喻及賴吒事。便呵責制戒。往昔恒水邊有𧋠髻梵志。每被摩尼乾龍所纏極成憂悴。乃至佛所令乞珠云。我今須如此。頸下珠瓔珞。汝以信樂心。施我嚴好珠。龍云。我所致財寶。緣由此珠故。汝是乞求人。不後來相見。又有一比丘。在林邊坐禪。每被蟲鳥驚恐。即來白佛。佛令乞翅。鳥云。我本致飲食。良由此兩翅。今者從我乞。吏我臆舍地。又有比丘。名曰賴吒。是長者子。自出家已來不從父。乞其父曰。未見有沙門。婆門不從我乞者。汝是我子。何為不從我乞。比丘說偈
【現代漢語翻譯】 現代漢語譯本： 『師過人法。言我知是我見是者。』重複了前面的兩句話。『已入聖智勝法等』兩句，四、他在其他時候，如果被問或不被問，爲了自我清凈而這樣說：『我實在不知不見，卻說知說見。』這是虛誑妄語等，說明他自己所說的話。『他在其他時候』是指非妄語的時候。『我實在不知不見，卻說知說見，虛誑妄語。』因為犯了之前的罪過，所以是第五條罪。五、『除增上慢者』，『除』是開脫的意思。沒有老師教導的聖法被稱為『增上』。未得到卻說得到，這叫做『慢』。因為忍受教導，無知聖者不會因此結罪，所以說是『除』。六、結罪。這位比丘犯了波羅夷罪。比喻說：『譬如一塊大石頭分為兩片，不可再合。比丘也是這樣。』七、『不共住者』，是指殯葬。在總結章節中又分為三個部分。首先，『諸位大德，我已經說了四種波羅夷法』，這是告知大眾情況。第二，『如果比丘犯了任何一種波羅夷罪，乃至犯了波羅夷罪，都不應該和他一起居住』，除了擬議執行的情況。第三，『現在問法，大德』以下直到『這件事應該這樣堅持』，是詢問清凈，勸告大眾堅持。
造房的緣起。世尊因為呵責建造過量的房屋，引用了龍和鳥的兩個比喻以及賴吒的事情，於是呵責並制定戒律。過去恒河邊有一個蓬頭梵志（Jaṭila, 蓬頭苦行者），經常被摩尼乾龍（Maṇikaṇṭha Nāga, 頸上有摩尼寶珠的龍）纏繞，非常憂愁，乃至來到佛所乞求寶珠說：『我現在需要這樣的東西，頸下的珠瓔珞。你以信樂之心，施捨我美好的寶珠。』龍說：『我所獲得的財寶，都是因為這顆寶珠的緣故。你是乞求的人，以後不要再來相見。』又有一個比丘，在林邊坐禪，經常被蟲鳥驚嚇，就來稟告佛陀。佛陀讓他向鳥乞求翅膀。鳥說：『我本來獲得飲食，都是因為這兩隻翅膀。現在你向我乞求，奪取我的安身之地。』又有一個比丘，名叫賴吒（Laṭṭha, 人名），是長者的兒子。自從出家以來，不向父親乞求。他的父親說：『沒見過有沙門（Śrāmaṇa, 佛教出家修行者）、婆羅門（Brāhmaṇa, 印度教祭司）不向我乞求的。你是我兒子，為什麼不向我乞求？』比丘說了偈語。
【English Translation】 English version: 『He claims to have attained superhuman states, saying, 「I know, I see,」』 repeats the previous two sentences. The phrases 『has attained superior knowledge and insight』 etc. Fourthly, at a later time, whether asked or unasked, wishing to purify himself, he says, 『In truth, I do not know, I do not see, yet I said I know, I see.』 This is false, lying speech, clarifying his own words. 『At a later time』 refers to a time when he is not lying. 『In truth, I do not know, I do not see, yet I said I know, I see, false, lying speech.』 Because of the previous offense, this is the fifth offense. Fifthly, 『except for one with an inflated ego,』 『except』 means to excuse. The holy Dharma without a teacher is called 『inflated』. Thinking one has attained what one has not is called 『ego』. Because of enduring teaching, an ignorant holy one will not incur guilt, hence it is said 『except』. Sixthly, incurring guilt. This bhikkhu (Buddhist monk) has committed a Pārājika (one of the most serious offenses that leads to expulsion from the monastic order). The analogy is: 『Just as a large stone broken into two pieces cannot be rejoined, so too is the bhikkhu.』 Seventhly, 『not living together』 refers to burial. In the concluding section, it is further divided into three parts. Firstly, 『Venerable sirs, I have already explained the four Pārājika Dharmas,』 this is informing the assembly of the situation. Secondly, 『If a bhikkhu commits any one of the Pārājika offenses, even up to a Pārājika offense, he should not be lived with,』 except in the case of proposed execution. Thirdly, 『Now asking about the Dharma, venerable sirs,』 down to 『this matter should be upheld in this way,』 is asking for purification, urging the assembly to uphold it.
The origin of building dwellings. The World-Honored One (Bhagavan, an epithet for the Buddha) rebuked the building of excessive dwellings, citing the two analogies of the dragon and the bird, as well as the story of Laṭṭha (a personal name), and thus rebuked and established precepts. In the past, by the Ganges River, there was a Jaṭila (ascetic with matted hair), who was often纏繞(chánrào, entangled) by Maṇikaṇṭha Nāga (a Nāga with a jewel on its neck), becoming very distressed, even to the point of coming to the Buddha to beg for a jewel, saying, 『I now need such a thing, a jeweled necklace around my neck. With a heart of faith, bestow upon me a beautiful jewel.』 The Nāga said, 『The wealth I have obtained is all because of this jewel. You are a beggar, do not come to see me again later.』 Also, there was a bhikkhu (Buddhist monk) sitting in meditation by the forest, often frightened by insects and birds, who came to report to the Buddha. The Buddha told him to beg for wings from the bird. The bird said, 『I originally obtained food and drink because of these two wings. Now you beg from me, taking away my place to live.』 Also, there was a bhikkhu (Buddhist monk) named Laṭṭha (a personal name), who was the son of a wealthy man. Since becoming a monk, he had not begged from his father. His father said, 『I have never seen a Śrāmaṇa (Buddhist renunciate), or a Brāhmaṇa (Hindu priest) who does not beg from me. You are my son, why do you not beg from me?』 The bhikkhu (Buddhist monk) spoke a verse.
言。多求人不愛。不得懷怨恨。是故我不乞。恐生增減故。戒本三句。若比丘。能犯人。二自求作屋已下至無妨處無妨處來。正教比丘房量大小指受方軌也。三若比丘有難處妨處自求作屋不將等至尸沙。違教結罪。
無主房過量戒第六
人身量同。爾者人約多分身量共同也。以姬周者。即隋煬帝姓姬。周朝時也。隋煬之名乃是死後謚號。御寓者。天地上下曰寓。唯論以言者。了論也。率律倒也。依五分佛搩手二尺為定者。五分僧祇翻年代三藏各別。良由此也。六尺為步忽絲為先者。孫子算經云。度之所起起于忽。忽者蠶口忽出也。十忽為一絲。十絲為一毫。十毫為一厘。十厘為一分。十分為一寸。十寸為一尺。六尺為一步。若用今時尺者。從忽已來計不成六尺之步也。計四尺八寸為步也。余曾游晉魏者。謂蒲晉降澤露並派等。抄主並曾游此地。四衢道即四衢路。亦是四交道四出也。諸者識也。陰者險岸也。園田者好園田處妨也。四種者。二越手三異界。三作私房多。四妨處。四分若教他作者。受教者過量犯為欲一言通結二罪。受教者是房主受教殘。受教者是巧師是蘭也。
有主房戒第七
佛在拘睒彌。憂填王為闡陀比丘造房。便斫路中神樹。惱亂非人。以舉白佛。佛因為說呵責制戒。若死遠
【現代漢語翻譯】 現代漢語譯本：他說：『如果多方求人，就不會被人喜愛。不要心懷怨恨。因此我不乞求，是害怕產生增減。』戒本的三句話是：『如果比丘，能夠冒犯他人，兩次自己求取房屋』，從『已下至無妨處』，『無妨處來』，這是正確教導比丘房屋的量的大小，指明接受方位和規矩。第三句是：『如果比丘在有困難或妨礙的地方自己求取房屋，不按照規定』，直至尸沙（Sisha，指一種罪名），這是違背教導而結罪。
無主房過量戒第六
人的身量相同。這裡所說的人，是約略指大部分人的身量是共同的。以姬周（Ji Zhou，周朝的別稱）來說，就是隋煬帝（Sui Yangdi）姓姬，指的是周朝的時候。隋煬帝這個名字是死後的謚號。『御寓』，天地上下稱為寓。『唯論以言者』，是了論。『率律倒也』，是依五分（指五分律）佛搩手二尺為定，五分僧祇（Sengqi，僧伽）翻譯的年代，三藏（Sanzang，指經、律、論三藏）各不相同，原因就在這裡。『六尺為步忽絲為先者』，孫子算經（Sunzi Suanjing）說：『度量之開始，始於忽。忽，是蠶口吐出的絲。十忽為一絲，十絲為一毫，十毫為一厘，十厘為一分，十分為一寸，十寸為一尺，六尺為一步。』如果用現在的尺來計算，從忽開始計算，就不能達到六尺一步了，大約四尺八寸為一步。『余曾游晉魏者』，指的是蒲晉（Pujin）、降澤（Jiangze）、露並（Lubing）等地方。抄主（Chaozhu，指註釋者）曾經遊歷過這些地方。『四衢道』就是四衢路，也是四交道，四通八達。『諸者識也』，是識別的意思。『陰者險岸也』，指的是險峻的岸邊。『園田者好園田處妨也』，指的是好的園田之處，會產生妨礙。『四種者』，指的是二越手（Er Yue Shou，指超過兩次），三異界（San Yijie，指不同的界限），三作私房多（San Zuo Sifang Duo，指建造私人房屋過多），四妨處（Si Fangchu，指妨礙的地方）。四分（指四分律）如果教他人建造，接受教導的人過量，犯了想要用一句話來總結兩種罪過。接受教導的人是房主，接受教導犯殘罪。接受教導的人是巧匠，是蘭（Lan，指一種罪名）。
有主房戒第七
佛在拘睒彌（Jushemi，古代印度地名）。憂填王（You Tianwang，人名）為闡陀比丘（Chantuo Biqiu，人名）建造房屋，便砍伐路中的神樹，惱亂非人（Feiren，指非人類），因此舉白佛（Ju Bai Fo，指稟告佛陀）。佛因此說了呵責，制定戒律。如果死去遙遠。
【English Translation】 English version: He said, 'If one seeks too much from others, one will not be loved. Do not harbor resentment. Therefore, I do not beg, for fear of creating increase or decrease.' The three sentences of the precepts are: 'If a Bhikkhu (Biqiu, a Buddhist monk), is able to offend others, twice seeks to build a house for himself,' from 'down to a place without obstruction,' 'coming to a place without obstruction,' this is the correct teaching about the size of a Bhikkhu's dwelling, indicating the direction and rules to be followed. The third sentence is: 'If a Bhikkhu seeks to build a house for himself in a difficult or obstructive place, not according to the regulations,' up to Sisha (Sisha, a type of offense), this is violating the teachings and incurring a sin.
The Sixth Precept Regarding Excessive Construction of Ownerless Dwellings
People's body sizes are similar. The people referred to here are approximately those whose body sizes are generally the same. As for Ji Zhou (Ji Zhou, another name for the Zhou Dynasty), that is, Emperor Yang of the Sui Dynasty (Sui Yangdi) was surnamed Ji, referring to the time of the Zhou Dynasty. The name Emperor Yang of the Sui Dynasty was a posthumous title. 'Yu Yu', heaven and earth are called Yu. 'Only discussing with words', is a complete discussion. 'Shuai Lu is reversed', is based on the five parts (referring to the five-part Vinaya) where the Buddha's span of two feet is the standard. The translation years of the five-part Sangha (Sengqi, Sangha) and the three collections (Sanzang, referring to the Sutra, Vinaya, and Shastra) are different, and the reason lies here. 'Six feet as a step, with Hu Si as the beginning', Sun Tzu's Mathematical Classic (Sunzi Suanjing) says: 'The beginning of measurement starts with Hu. Hu is the silk that comes out of a silkworm's mouth. Ten Hu is one Si, ten Si is one Hao, ten Hao is one Li, ten Li is one Fen, ten Fen is one Cun, ten Cun is one Chi, and six Chi is one Bu.' If using the current Chi to calculate, starting from Hu, it cannot reach six Chi per step, approximately four Chi and eight Cun per step. 'I have traveled to Jin and Wei', referring to places like Pujin (Pujin), Jiangze (Jiangze), and Lubing (Lubing). The annotator (Chaozhu, referring to the commentator) has traveled to these places. 'Si Qu Dao' is Si Qu Lu, also known as Si Jiao Dao, leading in all directions. 'Zhu Zhe Shi Ye', means to recognize. 'Yin Zhe Xian An Ye', refers to steep banks. 'Yuan Tian Zhe Hao Yuan Tian Chu Fang Ye', refers to good garden fields, which can cause obstruction. 'The four types' refer to Er Yue Shou (Er Yue Shou, referring to exceeding twice), San Yijie (San Yijie, referring to different boundaries), San Zuo Sifang Duo (San Zuo Sifang Duo, referring to building too many private houses), and Si Fangchu (Si Fangchu, referring to obstructive places). If the four parts (referring to the four-part Vinaya) teach others to build, the one who receives the teaching exceeds the limit, committing the offense of wanting to summarize two offenses in one sentence. The one who receives the teaching is the house owner, and receiving the teaching incurs a residual offense. The one who receives the teaching is a skilled craftsman, which is Lan (Lan, referring to a type of offense).
The Seventh Precept Regarding Dwellings with Owners
The Buddha was in Jushemi (Jushemi, an ancient Indian place name). King You Tian (You Tianwang, a person's name) was building a house for Bhikkhu Chantuo (Chantuo Biqiu, a person's name), and cut down the sacred tree in the road, disturbing non-humans (Feiren, referring to non-human beings), so he reported to the Buddha (Ju Bai Fo, referring to reporting to the Buddha). The Buddha therefore spoke of rebuke and established precepts. If one dies far away.
去不還等者。此是多論文。今具寫之云。若房主死若遠行者。絕不還隨意處分。若與三寶。若隨親與。若乞白衣。若自賣得錢。自在隨心。若賣房不得賣地。若房主不處分與屬四方僧。言若房主死竟屬四方僧。不同遠行不還歟。依處分不得也。如殺父羅漢等者。相解不同。如但殺父有非羅漢。無有是謗不假虛成故不同也。妄語兩舌者。如離間他兄弟知他實無有惡意。欲離間他必須惡語。兩邊破和名為兩舌。舉此二對意。從上謗僧之事必是假妄語而成。妄語墮罪也。后得僧殘。羅漢妄語其事雖一而得前罪殘。亦示又得提也。下二眾者。沙彌沙彌尼也。式叉尼指入沙彌尼中也。相心謂凈等者。比丘實知彼凈。諸人亦知不凈。自相心亦為言是凈。違自相心說不言凈。但違相心即結謗罪也。如打破戒犯墮者。破戒持戒但打皆墮。違心起謗不間凈穢也。語實者舉實也。相實者即相心雲根也。又相實者。前雖是女要須相心不擬也。事實者。如殺王人眾還道殺王等事實也。逮于下篇者。指下九十中利吒違諫戒也。謂五篇中下篇。非抄下篇也。事希者破僧事希也。法隱者。其事既希諫法亦隱也。或但有因用者。謂一寺之內各自相朋。善惡相乖。即是破僧之因。又如說欲不障道。即是犯提之因。終不辦果者。謂無諫法終不成僧殘之果。行
【現代漢語翻譯】 現代漢語譯本： 『去不還等者』，這是引用了許多論著的觀點。現在詳細地記錄如下：如果房子的主人去世或者遠行，並且聲明房子絕不收回，那麼就可以隨意處置這房子。可以供養三寶（佛、法、僧），可以給親戚，可以佈施給在家的居士，或者自己賣掉換錢，都可以隨心所欲。但是，賣房子的時候不能把地也賣掉。如果房子的主人沒有交代如何處置，那麼房子就歸屬於四方僧眾。有人會問，房主去世後房子歸屬四方僧眾，這和遠行不歸的情況不一樣嗎？答案是，要按照房主的遺囑來處理，不能隨意處置。『如殺父羅漢等者』，對此有不同的解釋。例如，僅僅是殺了父親，那個人不一定是羅漢。但如果誹謗羅漢，那一定是虛假的，因為羅漢不會無緣無故地被誹謗。『妄語兩舌者』，例如，離間他人的兄弟，明明知道他們之間沒有惡意，卻爲了離間他們而說惡毒的話，這種在兩邊挑撥離間，破壞和睦的行為，就叫做兩舌。舉出這兩個例子是爲了說明，誹謗僧眾的事情一定是虛假的謊言造成的，而說謊會讓人墮落。之後會犯僧殘罪。羅漢說謊，雖然只是一件事，但會犯下之前的罪過，也會犯下僧殘罪，這也說明了還會犯提舍尼罪。『下二眾者』，指的是沙彌（男）和沙彌尼（女）。式叉摩那尼（學戒女）也歸入沙彌尼之中。『相心謂凈等者』，比丘明明知道那東西是不乾淨的，其他人也知道那東西是不乾淨的，但他自己心裡也認為那東西是不乾淨的，卻說它是乾淨的。違背了自己的真實想法，卻說它乾淨，只要違背了自己的真實想法，就構成了誹謗罪。『如打破戒犯墮者』，無論是破戒還是持戒，只要打人都會犯墮罪。違背自己的內心而誹謗，無論對方是清凈還是不清凈，都會犯墮罪。『語實者』，指的是說的是事實。『相實者』，指的是相心，也就是根源。還有一種『相實者』，指的是，即使對方是女性，也要心裡沒有非分之想。『事實者』，例如，殺了國王的人，眾人又把他殺了，這種殺國王的人的事實。『逮于下篇者』，指的是下九十戒中的利吒違諫戒。指的是五篇中的下篇，而不是抄寫下篇。『事希者』，指的是破壞僧團的事情很少發生。『法隱者』，指的是，因為破壞僧團的事情很少發生，所以勸諫的方法也被忽略了。『或但有因用者』，指的是，在一座寺廟裡，各自結黨營私，善惡相互衝突，這就是破壞僧團的起因。又比如，說淫慾不妨礙修行，這就是犯提舍尼罪的起因。『終不辦果者』，指的是，如果沒有勸諫的方法，最終不會造成僧殘的後果。 行
【English Translation】 English version: 'Those who leave and do not return, etc.' This is based on many treatises. Now, it is written in detail as follows: If the owner of a house dies or travels far away, declaring that they will never return, then the house can be disposed of at will. It can be offered to the Three Jewels (Buddha, Dharma, Sangha), given to relatives, given as alms to laypeople, or sold for money, all according to one's own wishes. However, when selling the house, the land cannot be sold. If the owner of the house does not specify how to dispose of it, then the house belongs to the Sangha of the four directions. Someone might ask, 'If the house belongs to the Sangha of the four directions after the owner's death, is this not different from the case of traveling far away and not returning?' The answer is that it must be handled according to the owner's will and cannot be disposed of arbitrarily. 'Like killing a father, an Arhat, etc.,' there are different interpretations of this. For example, if one only kills one's father, that person may not be an Arhat. But if one slanders an Arhat, it must be false, because an Arhat would not be slandered without cause. 'False speech and divisive speech,' for example, sowing discord among brothers, knowing that there is no malice between them, but speaking malicious words to separate them. This act of stirring up trouble on both sides and destroying harmony is called divisive speech. These two examples are given to illustrate that the matter of slandering the Sangha must be caused by false lies, and lying will cause one to fall. Afterwards, one will commit a Sanghavasesa offense. An Arhat telling a lie, although it is only one thing, will commit the previous offense and also commit a Sanghavasesa offense, which also shows that one will also commit a Nissaggiya Pacittiya offense. 'The lower two assemblies' refers to Sramaneras (male) and Sramaneris (female). Siksamana (probationary nuns) are also included among the Sramaneris. 'Thinking of purity in one's mind, etc.,' a Bhikkhu clearly knows that something is impure, and others also know that it is impure, but he himself also thinks that it is impure, yet he says that it is pure. Going against one's true thoughts and saying that it is pure, as long as one goes against one's true thoughts, one commits the offense of slander. 'Like breaking the precepts and committing a Patittiya offense,' whether one breaks the precepts or upholds the precepts, as long as one hits someone, one will commit a Patittiya offense. Slandering against one's heart, whether the other person is pure or impure, one will commit a Patittiya offense. 'Speaking the truth' refers to speaking the facts. 'The truth of the appearance' refers to the mind, which is the root. Another 'truth of the appearance' refers to, even if the other person is a woman, one must not have improper thoughts in one's mind. 'The facts' refers to, for example, killing the king's men, and the people killing the one who killed the king, the fact of killing the king's men. 'Caught in the lower section' refers to the Lita Avinaya Vastu in the lower ninety rules. It refers to the lower section of the five sections, not copying the lower section. 'Rare events' refers to events that destroy the Sangha rarely occur. 'Hidden Dharma' refers to, because events that destroy the Sangha rarely occur, the methods of admonishment are also neglected. 'Or only having a cause' refers to, within a monastery, each forming their own factions, good and evil conflicting with each other, which is the cause of destroying the Sangha. Also, for example, saying that lust does not hinder practice is the cause of committing a Nissaggiya Pacittiya offense. 'Never accomplishing the result' refers to, if there are no methods of admonishment, the result of Sanghavasesa will not be achieved. Action
寔網生者。網者恒也。既行惡行即違教法。生在地獄也。廣如戒本疏者。彼諫云。破羯磨僧輕蘭非逆。破法輕者重蘭得逆。三諫者三屏諫。四違屏諫。五違僧諫。言乖趣合者。謂戒雖即言乖理趣併合。五現法樂者。謂貪坐禪習定也。其事實爾者。謂所諫之人實有其行。能人不善諫他。設違無犯。
畜長過十日戒一
以一日所成故者。彼云。長衣一日成。五條二日成。七條四日成。大衣五日成。長衣易作故云一日成。又解一日所成者。以由初一日後九日總得衣。至十一日明相出。由前一日衣過限。染后總犯故道由一日所成也。無因緣者。若得衣已。若有一月五月及起四相。或被舉留難等緣。不犯故須言無因緣也。四能染應量所染云何。故皆一染者。準多論應爾。當部不然。前句是不共活人者。前句二人共物過日不犯。今多人共物。而一善毗尼人作凈。而不犯者。明知此多人共者共活人。若不作凈即犯。故須如法方得不犯。前是不共活人。故直爾不犯耳。準此余方未必手捉。始犯者邊方望中國為余。肩上膝上等是邊方文。文勢相違也。入算(抄)十日數也。蘇等者。蘇是七日藥。若加法入算數過七日亦犯也。故言衣蘇。十日通皆不犯者。此得不得約降句說之。初日二日不得。三日四日得。乃至十日得。不說前
【現代漢語翻譯】 現代漢語譯本 『寔網生者』，『網』意味著恒常。如果行為邪惡，即違背教法，死後會墮入地獄。正如《戒本疏》中所說，破壞羯磨僧團，如果情節較輕，則不構成逆罪；但如果破壞佛法，即使情節較輕，也可能構成逆罪。『三諫者三屏諫』指的是三次私下勸諫。『四違屏諫』指的是違背私下勸諫。『五違僧諫』指的是違背僧團的勸諫。『言乖趣合者』，意思是說，戒律的言辭雖然與道理有所偏離，但其根本宗旨是一致的。『五現法樂者』，指的是貪戀坐禪習定所帶來的快樂。『其事實爾者』，指的是被勸諫的人確實存在這些行為。如果能人沒有好好地勸諫他人，即使對方違背，也沒有罪過。 『畜長過十日戒一』 『以一日所成故者』，正如《彼云》中所說，長衣一天可以完成，五條衣兩天可以完成，七條衣四天可以完成，大衣五天可以完成。因為長衣容易製作，所以說一天可以完成。另一種解釋是，『一日所成者』，指的是從第一天開始，加上之後的九天，總共得到這件衣服。到了第十一天，天亮時，因為前一天已經超過了期限，所以染色后整體都構成違犯，因此說是由一天所造成的。『無因緣者』，指的是如果得到衣服后，遇到一個月、五個月，或者出現四種情況，或者被舉罪、受到阻礙等原因，就不構成違犯，所以需要說明『無因緣』。『四能染應量所染云何。故皆一染者』，按照《多論》的說法應該是這樣。但本宗派不這樣認為。『前句是不共活人者』，前一句說的是，如果兩個人共同擁有的物品超過期限，不構成違犯。現在是多人共同擁有的物品，如果由一位精通毗尼的人進行凈化處理，就不構成違犯。這說明多人共同擁有的物品是共同使用的。如果不進行凈化處理，就會構成違犯。因此，必須如法進行處理才能不構成違犯。前面說的是不共同使用的物品，所以直接不構成違犯。按照這個說法，其他地方未必需要用手拿著。『始犯者邊方望中國為余』，肩膀上、膝蓋上等都屬於邊方的情況。這些說法相互矛盾。『入算(抄)十日數也』，『蘇等者』，『蘇』是七日藥。如果加上方法，並計入天數，超過七天也構成違犯。所以說『衣蘇』。『十日通皆不犯者』，這裡的『得』與『不得』是根據降句來說的。第一天、第二天不得，第三天、第四天得，乃至第十天得。沒有說前面的情況。
【English Translation】 English version 'Shí wǎng shēng zhě' (寔網生者, those who are born from the net). 'Wǎng' (網, net) means constancy. If one performs evil deeds, one violates the teachings and will be born in hell. As stated in the 'Jie Ben Shu' (戒本疏, Commentary on the Vinaya), destroying the Sangha (羯磨僧團, jiémó sēngtuán) through karma is not a grave offense if the circumstances are minor; however, destroying the Dharma (佛法, fófǎ) can be a grave offense even if the circumstances are minor. 'Sān jiàn zhě sān píng jiàn' (三諫者三屏諫, three admonishments refer to three private admonishments). 'Sì wéi píng jiàn' (四違屏諫, four violations of private admonishments) refers to disobeying private admonishments. 'Wǔ wéi sēng jiàn' (五違僧諫, five violations of Sangha admonishments) refers to disobeying the Sangha's admonishments. 'Yán guāi qù hé zhě' (言乖趣合者, those whose words deviate but whose intentions align) means that although the words of the precepts may deviate from the principle, their fundamental purpose is consistent. 'Wǔ xiàn fǎ lè zhě' (五現法樂者, five present-life pleasures) refers to the pleasure of being attached to the joy of sitting in meditation and practicing concentration. 'Qí shì shí ěr zhě' (其事實爾者, the facts are so) refers to the person being admonished actually having these behaviors. If a capable person does not properly admonish others, even if the other person violates, there is no offense. 'Chù zhǎng guò shí rì jiè yī' (畜長過十日戒一, the precept of not keeping robes for more than ten days). 'Yǐ yī rì suǒ chéng gù zhě' (以一日所成故者, because it can be made in one day), as stated in 'Bǐ yún' (彼云, that says), a long robe can be completed in one day, a five-strip robe in two days, a seven-strip robe in four days, and a large robe in five days. Because a long robe is easy to make, it is said that it can be completed in one day. Another explanation is that 'yī rì suǒ chéng zhě' (一日所成者, made in one day) refers to starting from the first day, plus the following nine days, to obtain the robe. On the eleventh day, at dawn, because the previous day has exceeded the limit, the entire dyeing constitutes a violation, so it is said to be caused by one day. 'Wú yīn yuán zhě' (無因緣者, without conditions) refers to if, after obtaining the robe, one encounters a month, five months, or four situations, or is accused, obstructed, etc., then it does not constitute a violation, so it is necessary to state 'without conditions'. 'Sì néng rǎn yìng liàng suǒ rǎn yún hé. Gù jiē yī rǎn zhě' (四能染應量所染云何。故皆一染者, how should the four dyeable items be dyed according to the proper measure? Therefore, all are dyed once), according to the 'Duō Lùn' (多論, Many Treatises), it should be like this. However, this school does not think so. 'Qián jù shì bù gòng huó rén zhě' (前句是不共活人者, the previous sentence refers to those who do not live together), the previous sentence says that if two people jointly own an item that exceeds the limit, it does not constitute a violation. Now, if many people jointly own an item, if a person proficient in Vinaya (毗尼, píní) performs purification, it does not constitute a violation. This shows that items jointly owned by many people are used together. If purification is not performed, it constitutes a violation. Therefore, it must be done according to the Dharma to avoid violation. The previous statement refers to items that are not used together, so it does not directly constitute a violation. According to this statement, it is not necessary to hold it in hand in other places. 'Shǐ fàn zhě biān fāng wàng zhōng guó wèi yú' (始犯者邊方望中國為余, the first offense is when the border area is considered the remainder compared to China), shoulders, knees, etc., belong to the situation of the border area. These statements contradict each other. 'Rù suàn (chāo) shí rì shù yě' (入算(抄)十日數也, calculate (copied) ten days), 'sū děng zhě' (蘇等者, ghee etc.), 'sū' (蘇, ghee) is a seven-day medicine. If a method is added and the number of days is counted, exceeding seven days also constitutes a violation. Therefore, it is said 'robe ghee'. 'Shí rì tōng jiē bù fàn zhě' (十日通皆不犯者, all ten days do not constitute a violation) refers to 'obtaining' and 'not obtaining' based on the descending sentence. The first day and the second day are not obtained, the third day and the fourth day are obtained, and so on until the tenth day is obtained. It does not mention the previous situation.
(抄)犯提。初日十日總得衣者全易解。抄不舉之。第三句一日得。二日得。三日不得。四日乃至十日得。前九日所得衣盡犯。第四句一日得二日得三日得。四日不得。五日得。乃至十日得。如是第五日第六日第七日。是次第漸降。日向下直至十日不得衣。向前有九日不得。其不得日既無衣體。經十日經明相出。其應得衣日。並被初日所染盡。尼薩耆故過十日。通皆不犯。通不相染者。但一日二日隨所得衣。或作凈施。或與人失等。至十一日不犯。故道通不相染(不隨初日所染)余無法緣是犯者。從初日得衣。乃至十日得衣。若不凈施不與人不失不故壞不忘卻等。並是犯故。道余無法緣。七親厚意者。律文更有一取字。謂親厚意取。謂初受物時不作己物。余作親厚意取。作他物解取。隨過日不犯更作親厚意取。即如己物也。昔以財者畜心染犯者。昔解云。有人畜衣犯長。已將所犯長衣貿得余衣。衣體雖去畜心不除。貿得新衣為畜心之所染也。若作失相亦同上。前行十日內奪衣相。十日內作奪失相等。無情過亦不失衣體。實在妄起失相心耳。初言長已竟者。三衣財體具足竟。二云衣已竟者。三衣加受持竟。未持無過。三云衣已竟。三衣故。竟如此可以知。
離衣戒第二
不同昔解者。古人云。離長衣宿吉也
【現代漢語翻譯】 現代漢語譯本： 『抄犯提』（意為抄寫犯戒）。第一句，如果從第一天到第十天總是得到衣服，那麼全部都容易理解。抄寫不舉例說明。第二句，第一天得到，第二天得到，第三天不得，第四天乃至第十天得到。前九天得到的衣服全部犯戒。第三句，第一天得到，第二天得到，第三天得到，第四天不得，第五天得到，乃至第十天得到。像這樣，第五天、第六天、第七天，是次第逐漸下降，每天向下直到第十天不得衣服。向前有九天不得。那些不得衣服的日子既然沒有衣物，經過十天，天亮時，那些應該得到衣服的日子，都被第一天所染污，因為『尼薩耆』（意為捨墮），所以超過十天，全部都不犯戒。全部不被染污的情況是，只有第一天、第二天隨所得的衣服，或者做為凈施，或者給予他人，或者遺失等等，到第十一天不犯戒。所以說全部不被染污（不隨第一天所染污），其餘沒有法緣都是犯戒的。從第一天得到衣服，乃至第十天得到衣服，如果不凈施，不給予他人，不遺失，不故意損壞，不忘記等等，都是犯戒的。說其餘沒有法緣。『七親厚意』（意為七種親屬的厚意），律文中還有一個『取』字，意思是親厚的意願取用，意思是最初接受物品時，不當作自己的物品，其餘當作親厚意願取用，當作他人的物品理解取用，即使經過多日也不犯戒，如果再當作親厚意願取用，就如同自己的物品了。過去認為以財物畜養心生染污犯戒的情況是，過去解釋說，有人畜養衣服犯了長衣戒，已經將所犯的長衣換取了其餘的衣服，衣服的實體雖然去了，畜養的心卻沒有消除，換取的新衣服也被畜養的心所染污。如果當作遺失的情況也同上。前面所說的十天內奪取衣服的情況，十天內當作奪取遺失等等，即使沒有情識過去也不會遺失衣服的實體，只是實在地妄起遺失的心而已。最初說『長已竟』（意為長衣已經完成），是說三衣的財物實體已經具足完成。第二句說『衣已竟』（意為衣服已經完成），是說三衣加上受持已經完成，未受持沒有過失。第三句說『衣已竟』（意為衣服已經完成），是說三衣的緣故，完成如此可以知道。
離衣戒第二
不同於過去的解釋是，古人說，離開長衣過夜是吉祥的。
【English Translation】 English version: 'Chao fan ti' (抄犯提) (meaning copying commits an offense). The first sentence, if one always obtains robes from the first day to the tenth day, then it is all easily understood. The copying does not provide an example. The second sentence, one obtains on the first day, obtains on the second day, does not obtain on the third day, obtains from the fourth day to the tenth day. All the robes obtained in the first nine days are offenses. The third sentence, one obtains on the first day, obtains on the second day, obtains on the third day, does not obtain on the fourth day, obtains on the fifth day, up to the tenth day. Like this, the fifth day, sixth day, seventh day, it is gradually decreasing in order, each day downwards until one does not obtain robes on the tenth day. Before that, there are nine days of not obtaining. Since those days of not obtaining robes have no robe substance, after ten days, when dawn breaks, those days when one should have obtained robes are all tainted by the first day, because of 'Nissaggiya' (尼薩耆) (meaning expiable offense), therefore exceeding ten days, all are not offenses. The situation where all are not tainted is only when, on the first day or second day, one makes a pure offering of the robes obtained, or gives them to others, or loses them, etc., then one does not commit an offense on the eleventh day. Therefore, it is said that all are not tainted (not tainted by the first day), and all other situations without a Dharma connection are offenses. From obtaining robes on the first day, up to obtaining robes on the tenth day, if one does not make a pure offering, does not give them to others, does not lose them, does not intentionally damage them, does not forget them, etc., all are offenses. It is said that there are no other Dharma connections. 'Seven relatives' kind intentions' (七親厚意) (meaning the kind intentions of seven kinds of relatives), the Vinaya text also has a word 'take' (取), meaning to take with kind intentions, meaning that when first receiving the item, one does not consider it one's own item, and the rest is taken with kind intentions, understood as taking someone else's item, even if many days pass, one does not commit an offense, if one takes it again with kind intentions, then it is like one's own item. In the past, it was thought that accumulating wealth with a mind of defilement was an offense. The past explanation was that someone who accumulated robes and violated the rule of long robes had already exchanged the long robes they had violated for other robes. Although the substance of the robes was gone, the mind of accumulation was not eliminated, and the new robes exchanged were also tainted by the mind of accumulation. If one treats it as lost, it is the same as above. The situation of seizing robes within the ten days mentioned earlier, treating it as seizing or losing within ten days, even if there is no consciousness passing, the substance of the robes will not be lost, it is just that one falsely arises a mind of loss. The first saying 'long robes are completed' (長已竟) (meaning the long robes are completed), means that the material substance of the three robes has been fully completed. The second sentence saying 'robes are completed' (衣已竟) (meaning the robes are completed), means that the three robes plus the acceptance have been completed, there is no fault if they have not been accepted. The third sentence saying 'robes are completed' (衣已竟) (meaning the robes are completed), is because of the three robes, the completion can be known in this way.
The Second Precept of Separating from Robes
Different from the past explanations is that the ancients said that it is auspicious to leave long robes overnight.
。解如戒本疏者。彼云。自有比丘持一衣。生出自有此衣。隨身長故(如佛藏經說之)二唯持三衣不畜長。三中人畜百一物。四下品畜諸長物。五畜七寶重物等。四分他部村相成者。此律不了。多論村有五義。今除村。村外謂男女住處也。有雜染也。抄家此四礙非但列當宗亦列諸部共成也。上之三礙通界並有者。如自結作法界為不相通(抄)然處無作法等上之三礙各通兩界有也。兩界自不相通耳。並有若干界者。疏云。若衣身同在一藍。是名一界。身衣別藍故名若干界也。若有男女來入藍住。即村界起身衣互互經宿。失衣便成若干界。村有五義者。一聚落界散不定衣界是定。二為除誹謗故。三為除斗諍。四為護梵行故。五為除機嫌故。兩無任得者祇取二十五肘勢分而稍似竟。四分據明內為言。后似其窄挾寬容互通故言任得。性相乖忤者。逆不相過。十二桄梯者。若無此梯上下不得。即有離衣也。律云。奪相失相者。比丘出界外比。回來間在路聞道。三衣被賊捋去。失相等決心失了。無離衣罪失受法。后對衣所其衣先在不失。但如法受持之。幻人樂人者。幻或人心輕算比丘情性有隔也。自然十五種界。頌曰。藍樹場車船。村舍堂庫倉。蘭洲井水道。十一自四作。又兩無任得者。祇有樓閣界無倉庫界。四分有食廚無樓閣。
【現代漢語翻譯】 現代漢語譯本： 對於像《戒本疏》這樣的解釋，其中說到：有的比丘只持一件衣，這件衣是自然而有的，隨著身體長高而增長（如《佛藏經》所說）。第二種是隻持三衣，不蓄長衣。第三種是中等人，可以畜百一物。第四種是下等人，可以畜各種長物。第五種是可以畜七寶等貴重物品。《四分律》中關於其他部派的村落構成，這部律典並不清楚。多論中說村落有五種含義。現在排除村落，村落之外是指男女居住的地方。這裡有雜染。抄家認為這四種障礙不僅列出了本宗的，也列出了各部派共同認可的。以上三種障礙在界內和界外都存在。例如，如果自己結界作法，界限就不相通（抄）。然而，沒有作法的地方等，以上三種障礙各自在兩個界限內都存在。兩個界限本身互不相通。所謂『並有若干界』，疏中說：如果衣和身體同在一個藍（lám，僧伽藍，寺院），這叫做一界。身體和衣在不同的藍中，所以叫做若干界。如果有男女進入藍中居住，就形成了村界，身體和衣互相經過一夜，失去衣就變成了若干界。村落有五種含義：一是聚落界，散亂不定；衣界是確定的。二是爲了消除誹謗。三是爲了消除鬥爭。四是爲了守護梵行。五是爲了消除機嫌。所謂『兩無任得』，只是取二十五肘的勢分，稍微相似而已。四分律是根據明內來說的。後來好像是窄的夾著寬的，互相通融，所以說『任得』。所謂『性相乖忤』，是指逆向不相過。十二桄梯是指：如果沒有這個梯子，上下不得，就有了離衣的罪過。律中說：『奪相失相』是指比丘出界外，回來時在路上聽到，三衣被賊搶去，決心失去衣物，就完全失去了。沒有離衣的罪過，失去了受法。後來對著衣物所在的地方，如果衣物先前就在，就沒有失去，只要如法受持即可。所謂幻人樂人，是指幻術或者人心輕慢，算計比丘的情性，有隔閡。自然形成的十五種界限，頌中說：藍（lám，僧伽藍，寺院）、樹、場、車、船、村、舍、堂、庫、倉、蘭（lán，地名）、洲、井、水道，以上十一種是自然形成的，還有四種是自己作法形成的。另外，所謂『兩無任得』，只是有樓閣界，沒有倉庫界。《四分律》中有食廚，沒有樓閣。
【English Translation】 English version: Regarding explanations like the 『Commentary on the Pratimoksha,』 it states: Some Bhikshus possess only one robe, which is naturally acquired and grows with the body (as mentioned in the Buddha-pitaka Sutra). The second type only holds three robes and does not accumulate extra robes. The third type is the average person who can possess one hundred and one items. The fourth type is the lower-grade person who can accumulate various extra items. The fifth type can accumulate precious items such as the seven treasures. The composition of villages in other schools according to the Dharmaguptaka Vinaya is unclear in this Vinaya. The Mahavibhasa states that villages have five meanings. Now, excluding villages, 『outside the village』 refers to places where men and women reside. There is defilement here. 『Chaojia』 believes that these four hindrances not only list those of this school but also those commonly acknowledged by various schools. The above three hindrances exist both within and outside the boundary. For example, if one establishes a boundary through self-declaration, the boundaries do not communicate (Chao). However, places without such declarations, etc., the above three hindrances each exist within both boundaries. The two boundaries themselves do not communicate. Regarding 『having several boundaries,』 the commentary states: If the robe and body are in the same arama (lám, monastery), it is called one boundary. If the body and robe are in different aramas, it is called several boundaries. If men and women enter the arama to reside, a village boundary is formed, and if the body and robe spend the night together, losing the robe becomes several boundaries. Villages have five meanings: first, a settlement boundary, scattered and unfixed; the robe boundary is fixed. Second, to eliminate slander. Third, to eliminate disputes. Fourth, to protect pure conduct. Fifth, to eliminate suspicion. The so-called 『two without free disposal』 only take the twenty-five cubits of potential division, which is only slightly similar. The Dharmaguptaka Vinaya is based on the clear interior. Later, it seems that the narrow is sandwiched by the wide, mutually accommodating, hence the term 『free disposal.』 The so-called 『nature and appearance conflicting』 refers to not crossing each other in reverse. The twelve ladder rungs refer to: if there is no ladder, one cannot go up or down, and there is the offense of separation from the robe. The Vinaya states: 『Depriving of the characteristic, losing the characteristic』 refers to a Bhikshu going outside the boundary, and on the way back, hearing that the three robes were snatched away by thieves, resolving to lose the robes, they are completely lost. There is no offense of separation from the robe, losing the method of receiving. Later, facing the place where the robes are, if the robes were there before, they are not lost, just uphold them according to the Dharma. The so-called illusionists and musicians refer to illusion or people's hearts being frivolous, calculating the Bhikshu's temperament, and there is separation. The fifteen naturally formed boundaries, the verse says: arama (lám, monastery), tree, field, cart, boat, village, house, hall, storehouse, granary, Lan (lán, place name), continent, well, waterway, the above eleven are naturally formed, and four are formed by self-declaration. In addition, the so-called 『two without free disposal』 only have the pavilion boundary, not the warehouse boundary. The Dharmaguptaka Vinaya has a food kitchen but no pavilion.
互取皆通故云任得。祇律樓閣外有二十五時為界體。勢分分外更無十三步。勢分是一無。四分庫倉明內為言者。內為界體。體外別有十三步。勢分自然衣界。而無僧祇二十五時(抄)分后是一無也。名兩無任得也。文雖互舉護衣寬挾一種取捨。情故曰任得也。舍界者。律中不釋其相。應是村外舍也。若在村內者即村界所攝也。計其舍界與村界應別。故言村外舍也。村相后說者。下釋云。無市為村。有市為聚落等文是也。聚非家界者。聚落有垣墻等。相周為聚落界。而內唯有一家者。隨垣院護衣。是名非家界也。家界非聚者。謂垣墻聚落內有多家。家別相形對故不得依聚落。垣墻護衣也。即名家界非聚也。十誦論多論人人共住名聚落界。言別界者。雞飛不及棄糞掃至射外是別界者。此聚落有一界異界。聚落者。院墻中有一家。縱有三四家。院墻併名聚界。就中有一別界。若各垣墻外雞飛所及處是別界。四聚落不失衣者。為四聚落相接。中有梯通往反自在。即依聚落護衣。是名一界。以聚中唯有一家無別家相形。依聚落護衣。既得往反。是名一界也。隨在一聚中身在車梯下皆得也。挨有一界異界者。隨無第房得護衣。無有乖之義名一界。若望取水處作食處便利處。是別界也。挨者挨類不同名挨也。兄弟隨房內所作事業。事
【現代漢語翻譯】 現代漢語譯本 『互取皆通故云任得』的意思是，在一定範圍內，可以互相通用，因此稱為『任得』（允許）。 『祇律樓閣外有二十五時為界體』指的是，在僧祇律中，樓閣之外有二十五個時限作為結界的範圍。 『勢分分外更無十三步』的意思是，在結界範圍之外，再沒有額外的十三步。 『勢分是一無』指的是，結界的範圍是一個整體。 『四分庫倉明內為言者。內為界體。體外別有十三步。勢分自然衣界。而無僧祇二十五時』（抄）分后是一無也。名兩無任得也』這段話的意思是，在四分律中，庫房內部被認為是結界的範圍，庫房外部則有額外的十三步。結界的範圍自然成為護衣的界限，而沒有僧祇律中的二十五個時限。抄寫本中說，過了這個範圍就什麼都沒有了，這被稱為『兩無任得』。 『文雖互舉護衣寬挾一種取捨。情故曰任得也』意思是，雖然經文中互相引用了護衣的寬泛和狹窄兩種取捨方式，但因為情況特殊，所以稱為『任得』。 『舍界者。律中不釋其相。應是村外舍也。若在村內者即村界所攝也。計其舍界與村界應別。故言村外舍也』意思是，關於『舍界』（房屋的界限），律中沒有解釋它的具體形態，應該是指村外的房屋。如果在村內，就屬於村界的範圍。計算房屋的界限應該與村界有所區別，所以說是村外的房屋。 『村相后說者。下釋云。無市為村。有市為聚落等文是也』意思是，關於村莊的形態將在後面說明，下面的解釋說，沒有市場的稱為村莊，有市場的稱為聚落等。 『聚非家界者。聚落有垣墻等。相周為聚落界。而內唯有一家者。隨垣院護衣。是名非家界也』意思是，聚落的界限不是家庭的界限，聚落有圍墻等，環繞四周形成聚落的界限，而內部只有一家人居住，那麼就按照圍墻來護衣，這被稱為『非家界』。 『家界非聚者。謂垣墻聚落內有多家。家別相形對故不得依聚落。垣墻護衣也。即名家界非聚也』意思是，家庭的界限不是聚落的界限，指的是在有圍墻的聚落內有多戶人家，各家之間相互對立，所以不能依靠聚落的圍墻來護衣，而是按照各家的圍墻來護衣，這被稱為『家界非聚』。 『十誦論多論人人共住名聚落界』意思是，《十誦律》等論典中說，人們共同居住的地方稱為聚落界。 『言別界者。雞飛不及棄糞掃至射外是別界者。此聚落有一界異界。聚落者。院墻中有一家。縱有三四家。院墻併名聚界。就中有一別界。若各垣墻外雞飛所及處是別界』意思是，說到『別界』（不同的界限），雞飛不到、丟棄的糞便掃不到、弓箭射不到的地方就是『別界』。這裡說的是聚落中既有一致的界限，也有不同的界限。聚落指的是，院墻中只有一家人居住，即使有三四家，整個院墻都稱為聚落界。其中有一個『別界』，就是各家圍墻外雞飛所能到達的地方，是不同的界限。 『四聚落不失衣者。為四聚落相接。中有梯通往反自在。即依聚落護衣。是名一界。以聚中唯有一家無別家相形。依聚落護衣。既得往反。是名一界也。隨在一聚中身在車梯下皆得也』意思是，四個聚落之間不失去衣服的情況，是因為四個聚落相連線，中間有梯子可以自由往來，那麼就依靠聚落來護衣，這被稱為一個界限。因為聚落中只有一家人，沒有其他人家相互對立，依靠聚落來護衣，既然可以自由往來，就是一個界限。無論身在哪個聚落中，即使在車梯下面都可以。 『挨有一界異界者。隨無第房得護衣。無有乖之義名一界。若望取水處作食處便利處。是別界也。挨者挨類不同名挨也。兄弟隨房內所作事業。事』意思是，緊挨著的房屋，既有一致的界限，也有不同的界限。如果緊挨著的房屋可以用來護衣，沒有違背的意思，就稱為一個界限。如果考慮到取水的地方、做飯的地方、方便的地方，那就是不同的界限。『挨』的意思是緊挨著但種類不同。兄弟之間在各自的房間里所做的事情，是不同的事情。
【English Translation】 English version 『Mutual taking is all permissible, therefore it is called Ren De (任得)』 means that within a certain range, mutual use is allowed, hence the term 『Ren De』 (permission). 『Outside the Ghelun (祇律) pavilion, there are twenty-five time periods as the boundary』 refers to the fact that in the Ghelun Vinaya, there are twenty-five time limits outside the pavilion that serve as the boundary for the demarcation. 『Outside the potential division, there are no further thirteen steps』 means that beyond the boundary, there are no additional thirteen steps. 『The potential division is one without』 refers to the fact that the boundary is a whole. 『The Four-Part Treasury inside is the speaker. Inside is the boundary. Outside the body, there are thirteen steps. The potential division is naturally the clothing boundary, without the twenty-five time periods of the Sangha (抄). After the division, it is one without. It is called two without Ren De』 means that in the Four-Part Vinaya, the inside of the treasury is considered the boundary, and outside the treasury, there are an additional thirteen steps. The boundary naturally becomes the boundary for protecting clothing, without the twenty-five time periods of the Sangha. The transcript says that after this range, there is nothing, which is called 『two without Ren De.』 『Although the text mutually cites the broad and narrow acceptance of clothing protection, it is called Ren De due to the circumstances』 means that although the scriptures mutually cite the broad and narrow ways of accepting clothing protection, it is called 『Ren De』 because of the special circumstances. 『The boundary of the house, the Vinaya does not explain its form. It should be a house outside the village. If it is inside the village, it is within the village boundary. The boundary of the house should be different from the village boundary, so it is said to be a house outside the village』 means that regarding the 『house boundary,』 the Vinaya does not explain its specific form, and it should refer to a house outside the village. If it is inside the village, it belongs to the village boundary. The calculation of the house boundary should be different from the village boundary, so it is said to be a house outside the village. 『The appearance of the village will be explained later. The explanation below says, 『No market is a village. A market is a settlement』 and so on』 means that the appearance of the village will be explained later, and the explanation below says that a place without a market is called a village, and a place with a market is called a settlement. 『The settlement is not the family boundary. The settlement has walls, etc., surrounding it as the settlement boundary. But there is only one family inside. Follow the walls to protect clothing. This is called a non-family boundary』 means that the boundary of a settlement is not the boundary of a family. A settlement has walls, etc., surrounding it to form the settlement boundary, but if there is only one family living inside, then follow the walls to protect clothing, which is called a 『non-family boundary.』 『The family boundary is not the settlement. It means that there are many families in a walled settlement. The families are separate and opposed to each other, so they cannot rely on the settlement. The walls protect clothing. This is called the family boundary is not the settlement』 means that the boundary of a family is not the boundary of a settlement, referring to the fact that there are many families in a walled settlement, and the families are separate and opposed to each other, so they cannot rely on the settlement walls to protect clothing, but rather follow the walls of each family, which is called 『the family boundary is not the settlement.』 『The Ten Recitation Vinaya and other treatises say that people living together are called the settlement boundary』 means that the Ten Recitation Vinaya and other treatises say that the place where people live together is called the settlement boundary. 『Speaking of separate boundaries, the place where chickens cannot fly, where discarded feces cannot be swept, and where arrows cannot reach is a separate boundary. This settlement has one boundary and different boundaries. The settlement is a courtyard with one family. Even if there are three or four families, the courtyard is called the settlement boundary. Among them, there is a separate boundary. The place where chickens can fly outside each wall is a separate boundary』 means that when speaking of 『separate boundaries,』 the place where chickens cannot fly, where discarded feces cannot be swept, and where arrows cannot reach is a 『separate boundary.』 This refers to the fact that there are both consistent and different boundaries in a settlement. A settlement refers to a courtyard with only one family living in it. Even if there are three or four families, the entire courtyard is called the settlement boundary. Among them, there is a 『separate boundary,』 which is the place where chickens can fly outside each family's wall, which is a different boundary. 『The four settlements do not lose clothing because the four settlements are connected. There is a ladder in the middle that allows free movement back and forth. Then rely on the settlement to protect clothing. This is called one boundary. Because there is only one family in the settlement, there are no other families in opposition. Rely on the settlement to protect clothing. Since you can move back and forth freely, it is one boundary. You can be in any settlement, even under the car ladder』 means that the reason why clothing is not lost between four connected settlements is that there is a ladder in the middle that allows free movement back and forth, so rely on the settlement to protect clothing, which is called one boundary. Because there is only one family in the settlement, and there are no other families in opposition, rely on the settlement to protect clothing. Since you can move back and forth freely, it is one boundary. You can be in any settlement, even under the car ladder. 『Adjacent houses have one boundary and different boundaries. You can protect clothing in the adjacent house. There is no contradiction, which is called one boundary. If you consider the place to fetch water, the place to cook, and the place to relieve yourself, these are separate boundaries. Adjacent means adjacent but different types. Brothers do different things in their respective rooms』 means that adjacent houses have both consistent and different boundaries. If adjacent houses can be used to protect clothing without contradiction, it is called one boundary. If you consider the place to fetch water, the place to cook, and the place to relieve yourself, these are separate boundaries. 『Adjacent』 means adjacent but of different types. Brothers do different things in their respective rooms.
別各各不同名挨界。謂挨類不同也。蔽露者。前蔽而無壁。是堂界也。兼勢分計七十一步四尺八寸也。十二祇水中道行界者。據淺水可得行者說。聽上界者。據大水說也。失不失者。律中謂言失卻衣體。此中謂言衣在界外。謂言失受也。師雖疑衣謂言界外。其沙彌持衣已前入界。衣既同在界內。無離過亦不失受也。小便所逼加行難等所作憐愍者。了論中有六憐愍外。更有二種不失。一小便所逼不失。二他加行故為被水逼。以此難為加行得免比丘離衣也。此義轉車戒中廣說者。謂指護衣戒。了論疏云。如比丘出界外。歸來未到住處。明相出即聽在處。所取一車安著大界墻塹等。還更取一竹竿。量墻高下。如無墻有塹亦須量高下。取竿縛著車。軛頭量之撥著。比丘記別在處。不失衣。若不不著失衣。諸部並無勢分者。前引十誦多論云。雞飛不及棄糞掃外。箭射及外名為異界意。此是四分家勢分也。僧祇云。比丘有緣至他處留宿者。祇第八文云。後有失衣之相。彼云比丘著上下二衣入聚落。有女人語比丘言。我今夜欲供養形像。當助料理。便住即相助。日沒欲還寺。后慇勤留宿。應借僧尼俗人衣等受持。無衣時城門開后夜當還寺。至門屋下立應內。手著孔中或門孔或水瀆中。水瀆中展手與衣合。若無孔者應喻墻入。若不得入
者當疾舍衣。容無衣犯越毗尼。以輕易重故。彼律無勢分者。祇律中無十三步勢分也。若互錯陟各有別界者。戒疏云。藍村是強。八樹等界弱。八自相望不說強弱。蘭若空界衣守自性全是其弱 僧村二界互兩相形引俗強僧弱。何以知之。俗人入寺村界別生。比丘入持藍界不起故。三十已去者。多論文應望三十夏說也。法如疏說者。用白二法。一乞一月。並如戒疏說。二共作迦那衣者。十五日夏滿十六日已去。是迦提月眾共作迦絺那衣成。便受功德衣。自合五月離衣。及他要事者。急要請喚事。或命梵等難事。急聽六夜離。三者對處作法離者。處即藍界也。作法者即藍上有攝衣界也。出界離衣。五中隔塞或忘斷等離者。比丘元在外忽難事卒起。中路隔塞未得會衣。不作離心不失受。忽然作念彼衣。或應失奪賊捋去。決心為失忘斷便失受法。不失如後者。即次下開通釋也。有緣時在不失者。衣重身老。有緣時在不失者。謂迦提五月時。限滿便失者。迦提一月五月滿即失也 餘一一唯思知而會通者。如初緣前云。以輕易重。有須對首舍也。四蘭苦恐怖得離。五王難賊路隔塞離。六迦提賞勞離。七為僧事塔事及要急緣開六夜離。已上並約緣難限開離衣無罪。失不失如後者。五中隔塞。忘斷失不失者。當出界之時不知。後有難起
身在外。未回忽難卒起。水陸道斷惡人惡獸等。不獲得過心。心專望祠候。難止即歸。縱經多日不離衣無過。若起心此難事卒應未止。經宿意決不擬會。衣便即失受法也。五根等不失者。謂賊捋去。謂失體故失法根。實無情過去不犯舍也。若女人來往染礙者。上明情隔。二礙者水陸道斷隔礙也。惡賊獸等是情礙也。此二礙忽生失受無罪。若無攝護而為二礙者。即舍苦難忽生。而欲會不得情憶卻受之。心必不失法。上二礙既如此。女人比之亦然。苦元無攝護。而為染礙者犯舍也。而常護持忽染礙不覺生者。失法無罪。此即不得。言不失此不通諸部者。此即四律望諸部不同也。祇律第八云。兄弟住處分齊等。挨界家界與此四律脫衣形露等緣不同也。
月望衣戒三
諸家立名不同。亦名一月衣。謂至一月故。月望者。同衣足有望不開。同衣不足有後望。故開一月。疏云。若衣財不同各得一月。若衣同者即須並作一衣。如不爾者隨過限即犯。不問月望無望等也。抄意。此戒是不蓄長人犯。若畜長者得即說凈。何須此戒計亦未必然。以有先故衣欲新作者。衣財不足聖開待足。何局高行人耶。所以得知不局高行耶。如文中有三位。第一十日常開。若高行人元不畜長。何以言十日常開。既言常開。明是平常僧亦犯。若欲
【現代漢語翻譯】 現代漢語譯本：身在外地，突然無法立即返回，水路交通斷絕，又遇到惡人和惡獸等情況，無法避免內心的擔憂。如果一心只想著儘快返回寺廟，即使困難重重也立即啟程。即使經過多日，只要不脫下袈裟，就不算違犯戒律。如果因為這些困難而心生退意，最終未能成行，那麼一旦過夜，就表示決心放棄，袈裟也就失去了效力，等於放棄了受持的戒法。如果五根等沒有喪失，指的是被盜賊搶走。如果因為身體殘缺而失去五根，那就等於失去了戒法之根。如果確實是無情眾生造成的，過去的事情就不算違犯舍戒。如果遇到女人來往，產生染污或障礙，前面說的是情感上的阻隔，這裡說的障礙是指水陸交通斷絕造成的阻隔。惡賊和野獸等是情感上的障礙。這兩種障礙突然發生，失去受持的戒法沒有罪過。如果沒有好好守護，卻因為這兩種障礙而失去戒法，那就犯了舍戒。如果遇到痛苦的災難突然發生，想要返回卻因為情感上的牽絆而無法成行，但內心仍然想著受持戒法，那麼戒法就不會失去。前面兩種障礙是這樣，女人帶來的障礙也是如此。如果原本就沒有好好守護，卻因為染污的障礙而失去戒法，那就犯了舍戒。如果平時經常守護，卻突然因為染污的障礙而不自覺地產生，失去戒法也沒有罪過。這裡說的『不得言不失』，並不適用於所有宗派，這四部律典的觀點與其他宗派不同。《祇律》第八卷說，兄弟居住的地方有界限等等，挨近的邊界和家界與這四部律典中脫衣露形等情況的緣由不同。
月望衣戒第三
各家對此戒的命名不同，也叫『一月衣』，因為期限是一個月。『月望』指的是，如果袈裟足夠，就希望不要再打開（受持新的袈裟）；如果袈裟不夠，就希望以後能有足夠的袈裟。所以允許一個月的時間。疏文中說，如果衣物和財物不同，可以各自算一個月。如果衣物相同，就必須合併做成一件袈裟。如果不這樣做，只要超過期限就犯戒，不論是否是月望日等等。抄文的意思是，這條戒律是針對那些不應該積蓄多餘衣物的人而設的。如果允許積蓄多餘的衣物，那麼只要說清楚就可以了，何必設立這條戒律呢？這種想法未必正確。因為有先例，想要製作新的袈裟，但衣物和財物不足，佛陀才允許等待足夠了再做，為什麼要侷限於高行之人呢？從哪裡得知不侷限於高行之人呢？從經文中有三種情況可以看出。第一種是十日常開，如果高行之人原本就不積蓄多餘的衣物，為什麼要說十日常開呢？既然說是常開，就說明是平常的僧人也會犯戒。如果想要……
【English Translation】 English version: Being away from the monastery, if one is suddenly unable to return immediately due to blocked land and water routes, and encounters evil people and beasts, etc., making it impossible to avoid inner worries. If one is solely focused on returning to the monastery as soon as possible, setting out immediately despite the difficulties. Even if it takes many days, as long as one does not remove the robe, it is not considered a violation of the precepts. If one's mind wavers due to these difficulties, ultimately failing to return, then once the night passes, it indicates a determination to give up, and the robe loses its effect, equivalent to abandoning the precepts one has received. If the five roots (five sense organs) etc., are not lost, it refers to being robbed by thieves. If one loses the five roots due to physical impairment, it is equivalent to losing the root of the precepts. If it is indeed caused by insentient beings, past events are not considered a violation of abandoning the precepts. If encountering women coming and going, causing defilement or obstacles, the former refers to emotional barriers, while the latter refers to barriers caused by blocked land and water routes. Evil thieves and beasts, etc., are emotional barriers. If these two types of obstacles suddenly arise, losing the received precepts is without fault. If one does not protect oneself properly, yet loses the precepts due to these two types of obstacles, then one has violated the abandoning of precepts. If a painful disaster suddenly occurs, and one wants to return but cannot due to emotional attachments, but the mind still thinks of upholding the precepts, then the precepts will not be lost. The above two types of obstacles are like this, and the obstacles brought by women are also similar. If one originally did not protect oneself properly, yet loses the precepts due to defilement, then one has violated the abandoning of precepts. If one usually protects oneself, but suddenly unconsciously arises due to defilement, losing the precepts is without fault. The statement 'cannot say it is not lost' does not apply to all schools; the views of these four Vinayas differ from other schools. The eighth volume of the 祇律 (Qilv, a Vinaya text) says that the places where brothers reside have boundaries, etc., and the reasons for adjacent boundaries and family boundaries are different from the reasons for undressing and exposing the body, etc., in these four Vinayas.
The Third Precept Regarding Robes at the Monthly Observance
Various schools have different names for this precept, also called 'One-Month Robe,' because the time limit is one month. 'Monthly Observance' refers to, if the robe is sufficient, one hopes not to open (receive a new robe); if the robe is insufficient, one hopes to have enough robes in the future. Therefore, one month is allowed. The commentary says that if the clothing and wealth are different, each can be counted as one month. If the clothing is the same, it must be combined into one robe. If this is not done, one violates the precept as soon as the time limit is exceeded, regardless of whether it is the monthly observance day, etc. The meaning of the notes is that this precept is for those who should not accumulate excess clothing. If it is allowed to accumulate excess clothing, then just explain it clearly, why set up this precept? This idea is not necessarily correct. Because there is a precedent, wanting to make a new robe, but the clothing and wealth are insufficient, the Buddha allowed waiting until there was enough before making it, why limit it to those of high conduct? How do we know that it is not limited to those of high conduct? It can be seen from the three situations in the text. The first is the ten-day constant opening; if those of high conduct originally did not accumulate excess clothing, why say the ten-day constant opening? Since it is said to be constantly opening, it means that ordinary monks will also violate the precept. If one wants to...
作高行得即說凈。不勞此開者也。畜長比丘得即說凈等者。人云恐未必然。若上行人不欲說凈。至三十日如何。忽然即遣說凈。破上行志也。故知標心專贊故衣即得近畜不簡上行也。余同長衣開去。謂同彼八門中不染等緣是也。
取非親里尼衣戒四
簡下二眾者。祇律中取下二眾衣不犯。多論取同犯。虛心送與者。疏云。謂乞得貿易得不犯。虛者太歡喜心與也。
使非親尼浣故衣戒五
實是三戒同由一衣生。此戒業重者。疏問云。浣染打等所以合制者何。答。一使尼處同。二但由故衣生。三容於一衣相致犯。垢污故須浣。失色即染。申舒故打(此抄三但一義耳)五分會非親里尼浣者等。如是互作五句。一使非親里比丘尼浣染打。而親理比丘尼浣染打。二使親非親理比丘尼浣染打。而非親理比丘尼浣染打。三使親里尼浣染打。而非親理尼浣染打。四使非親理尼浣染打。而非親里尼浣染打。五使親里尼浣染打。而親非浣浣染打。僧祇第四句皆犯者。自與使受使受自受自與自受使與使受。又云。打者至手打一下(一波逸提)此浣染打具足合有八業。律但有五。一教尼浣染打。尼具為之。三提是一句。次二提一吉為三句。一使非親里尼浣染打。非親尼浣染而不打(二提一吉)二使非親里尼浣染打。打
浣而不染(二重一吉)三使浣染打。打浣而不染(二提一吉)第三句(一提二吉)使非親里尼浣染打。浣而不染打(一重二吉)使浣染打。染而不浣打(準上)使非親浣染打。打而不浣染(一重二吉)第四業三句使非親比丘尼浣染打。非親尼浣染打(一)使非親尼浣染打。親尼浣染打(二)使親理非親里比丘尼浣染打。親尼浣染打(三句已上並三提)第五業三句者。使親非親尼浣染打。非親打浣染打(一句)使親非親里尼浣染打。親非親浣染打(二句)使親非親浣染打。親里比丘尼浣染打(三句)。
從非親居士乞衣戒第六
無過有重犯者。先不犯舍衣使浣染打得三罪。若使教牒得吉。若好實言好者。此是施主而比丘云。汝業行好不。若實好而言好犯墮。以自代位(邪命犯墮)不好言好者犯重。非問物也。緣中一條者。祇第九云。若乞衣緣若衣中一條。抄中乍似合為一句。余如雜法中者。指雜揵度文。通前已緣去前失奪失漂。兼此衣壞時得乞。通前五緣得乞也。非法求施者。五分若知此比丘乞得錢財為非法事。而故與者二俱犯罪。
過受衣戒第七
為他乞受犯者。前戒先自無心與無所違故。為他不犯。今此施亦為先局定足。為更受轉為餘人亦乖施心。為他亦犯。
勸增衣價戒第八
【現代漢語翻譯】 現代漢語譯本 浣而不染（二重一吉）三使浣染打。打浣而不染（二提一吉）第三句（一提二吉）使非親比丘尼浣染打。浣而不染打（一重二吉）使浣染打。染而不浣打（準上）使非親浣染打。打而不浣染（一重二吉）第四業三句使非親比丘尼浣染打。非親尼浣染打（一）使非親尼浣染打。親尼浣染打（二）使親理非親里比丘尼浣染打。親尼浣染打（三句已上並三提）第五業三句者。使親非親尼浣染打。非親打浣染打（一句）使親非親里尼浣染打。親非親浣染打（二句）使親非親浣染打。親里比丘尼浣染打（三句）。
從非親居士乞衣戒第六
無過有重犯者。先不犯舍衣使浣染打得三罪。若使教牒得吉。若好實言好者。此是施主而比丘云：『汝業行好不？』若實好而言好犯墮。以自代位（邪命犯墮）不好言好者犯重。非問物也。緣中一條者。祇第九云：『若乞衣緣若衣中一條。』抄中乍似合為一句。余如雜法中者。指雜揵度文。通前已緣去前失奪失漂。兼此衣壞時得乞。通前五緣得乞也。非法求施者。五分若知此比丘乞得錢財為非法事，而故與者二俱犯罪。
過受衣戒第七
為他乞受犯者。前戒先自無心與無所違故。為他不犯。今此施亦為先局定足。為更受轉為餘人亦乖施心。為他亦犯。
勸增衣價戒第八
【English Translation】 English version 』Washing without staining』 (double weight one auspicious) three times causes washing, dyeing, and beating. 『Beating, washing without staining』 (double lifting one auspicious) the third sentence (one lifting two auspicious) causes a non-relative Bhikkhuni (female monastic) to wash, dye, and beat. 『Washing without staining beating』 (one weight two auspicious) causes washing, dyeing, and beating. 『Dyeing without washing beating』 (as above) causes a non-relative to wash, dye, and beat. 『Beating without washing dyeing』 (one weight two auspicious) the fourth karma (action) three sentences cause a non-relative Bhikkhuni to wash, dye, and beat. 『Non-relative nun washing dyeing beating』 (one) causes a non-relative nun to wash, dye, and beat. 『Relative nun washing dyeing beating』 (two) causes a relative, non-relative Bhikkhuni to wash, dye, and beat. 『Relative nun washing dyeing beating』 (the above three sentences all three liftings) the fifth karma three sentences. Causes a relative, non-relative nun to wash, dye, and beat. 『Non-relative beating washing dyeing beating』 (one sentence) causes a relative, non-relative nun to wash, dye, and beat. 『Relative non-relative washing dyeing beating』 (two sentences) causes a relative, non-relative to wash, dye, and beat. 『Relative nun washing dyeing beating』 (three sentences).
The Sixth Precept: Requesting Robes from Non-Relative Laypeople
If there is an offense with a heavy penalty, initially there is no offense. Discarding the robe and causing washing, dyeing, and beating incurs three offenses. If using an official document, it is auspicious. If truthfully saying it is good, this is a donor and the Bhikkhu (monk) says: 『Is your karma (action) good?』 If it is truly good and saying it is good incurs a downfall. Using it to replace oneself (wrong livelihood incurs a downfall). Saying it is good when it is not good incurs a heavy offense. It is not asking for an object. One condition among the causes is that the ninth of the Ghi (likely refers to a section of the Vinaya) says: 『If requesting a robe cause or one condition within the robe.』 The transcription seems to combine it into one sentence. The rest is as in the miscellaneous Dharma, referring to the miscellaneous Khandhaka (section of the Vinaya) text. Combining the previous causes, going before, losing, being robbed, drifting away. Also, when this robe is broken, one can request. Combining the previous five causes, one can request. For those who illegally seek donations, the five divisions (likely refers to a specific Vinaya text) say that if one knows that this Bhikkhu is requesting and obtaining money for illegal matters, and still gives it, both are guilty of an offense.
The Seventh Precept: Receiving Excess Robes
Causing another to request and receive incurs an offense. The previous precept was initially without intention to give and without any violation, so it is not an offense for oneself. Now this donation is also initially fixed and sufficient. To receive more and transfer it to others also violates the donor's intention. It is also an offense for others.
The Eighth Precept: Encouraging Increased Robe Price
一錢十六分之一分者。即十六磨灑勸增一磨灑即成犯也。
勸二居士戒第九
制緣同前者。所制同前戒。唯勸二居士為異。餘一同前也。
過限切索衣價戒第十
乞蠶綿作加沙戒十一
憍奢耶者具足。梵語高世耶悉呾唎。譯為野蠶臥具。今高世耶者。即是野蠶之名。此蟲不養自生山澤。西國無桑多。于醋果樹上而食其藥。其形結白粗。如母指長三二寸餘。經一月便老以葉自果內生。其繭大如足指。極為堅硬。屠人采之。取絲成絹。極牢體細滑。若此繭蟲不被收者。經一日斥繭中出。蛾其翅兩開。如人張手。文嶂煥爛。如紅錦色。每至宵中雄雌相還食于樹葉。後生其卵。總名此蟲為高世耶也。一方禪眾者。出續高僧傳里禪師等眾也。芆布者。細搗熟芆。準絮以布帙之也。為賣故有蟲者。如繭中有生蟲。賣者吉羅。若賣無蟲之繭者不罪。蟲壞者。蛾空鼠嚙之繭也。作不應量者。謂作不應量衣。雖有蟲小假衣故得吉。作大應量衣犯舍。余如戒疏者云。手因參詳親見梵僧曰。唐國已西至於大海百國。僧現今所服並非綿帛。若所成法衣非氈非布不作也。
黑毛臥具戒第十二
此毛貴出四大國。祇第九云。又毛大貴。或一金錢得一兩。乃至二三四金錢得一量。然此毛極細濡。觸眼
【現代漢語翻譯】 現代漢語譯本 一錢的十六分之一叫做一分。如果勸人增加超過十六分之一磨灑（一種計量單位）的量，就構成犯戒。
勸二居士戒第九
制戒的因緣與之前的戒律相同，所制定的內容也與之前的戒律相同。唯一的不同是勸的對象是兩位居士，其餘都與之前相同。
過限切索衣價戒第十
乞蠶綿作加沙戒第十一
『憍奢耶』（Koseya）（一種絲綢）是具足的說法，梵語是『高世耶悉呾唎』（Kauseya-sitr），翻譯過來是『野蠶臥具』。現在所說的『高世耶』，就是指野蠶的名稱。這種蟲不是人工飼養的，而是自然生長在山澤中。西國沒有桑樹，它們就吃醋果樹上的葉子。它們的形狀是白色粗糙的繭，像拇指一樣長，大約二三寸多。經過一個月就老了，從葉子和果實內生長出來。它們的繭像腳趾一樣大，非常堅硬。屠夫會採集它們，取出絲來做成絹，非常牢固、細膩光滑。如果這種繭蟲沒有被採收，經過一天就會從繭中出來，變成蛾，它們的翅膀張開，像人張開手一樣。翅膀上的花紋燦爛，像紅色的錦緞。每到夜晚，雄蛾和雌蛾會互相交配，吃樹葉，然後產卵。總稱這種蟲為『高世耶』。 『一方禪眾』指的是出自《續高僧傳》里的禪師等僧眾。『芆布』是指將搗爛的熟芆，像棉絮一樣用布包起來。『為賣故有蟲者』，例如繭中有活蟲，賣的人就犯吉羅罪。如果賣沒有蟲的繭，就沒有罪。『蟲壞者』，是指蛾已經飛走或者被老鼠咬過的繭。『作不應量者』，是指製作了不符合規定的衣物。即使有小蟲，因為是假衣，所以可以得到吉。如果製作了大的、符合規定的衣物，就犯舍罪。其餘的如同戒疏所說。手因參詳親眼見到梵僧說，唐國以西直到大海的百國，僧人現在所穿的衣服都不是綿帛。如果所成的法衣不是氈就是布，不會用綿帛製作。
黑毛臥具戒第十二
這種毛很貴，產自四大國。《祇第九》中說，這種毛非常貴，或者一金錢只能買到一兩，甚至二三四金錢才能買到一兩。而且這種毛非常細軟，觸感很好。
【English Translation】 English version A sixteenth part of a 'qian' is called a 'fen'. If one encourages another to increase beyond a sixteenth part of a 'masha' (a unit of measurement), it constitutes an offense.
Precept Nine: Persuading Two Laymen
The circumstances for establishing this precept are the same as the previous precepts, and the content of what is established is also the same as the previous precepts. The only difference is that the object of persuasion is two laymen; the rest is the same as before.
Precept Ten: Excessively Demanding Clothing Price
Precept Eleven: Begging for Wild Silk to Make a Kasaya
'Koseya' (a type of silk) is the complete term; in Sanskrit, it is 'Kauseya-sitr', which translates to 'wild silkworm bedding'. The 'Koseya' that is spoken of now refers to the name of the wild silkworm. This insect is not artificially raised but grows naturally in mountains and marshes. The Western countries do not have mulberry trees, so they eat the leaves of vinegar fruit trees. Their shape is a white, rough cocoon, like the length of a thumb, about two or three inches long. After a month, they become old and grow out of the leaves and fruit. Their cocoons are as big as a toe and are very hard. Butchers collect them, take the silk to make silk fabric, which is very strong, delicate, and smooth. If these silkworms are not harvested, they will come out of the cocoon after a day, turning into moths with their wings spread open like a person's outstretched hand. The patterns on the wings are brilliant, like red brocade. Every night, the male and female moths mate with each other, eat tree leaves, and then lay eggs. This insect is generally called 'Koseya'. 'Monks from one region' refers to monks such as Chan masters from the 'Continued Biographies of Eminent Monks'. 'Cha bu' refers to finely pounded, cooked 'cha', wrapped in cloth like cotton wadding. 'Selling cocoons with insects' means that if the cocoon has a living insect, the seller commits a 'ji luo' offense. If selling cocoons without insects, there is no offense. 'Damaged cocoons' refers to cocoons from which the moths have flown away or have been gnawed by rats. 'Making items that are not of the proper size' refers to making clothes that do not meet the prescribed measurements. Even if there are small insects, because it is a fake garment, one can obtain 'ji'. If making large, compliant garments, one commits a 'she' offense. The rest is as stated in the commentary on the precepts. 'Shou Yin' personally saw a Sanskrit monk who said that in the hundreds of countries west of the Tang Dynasty to the Great Sea, the clothes that monks wear now are not made of cotton or silk. If the Dharma robes that are made are not felt or cloth, they are not made of cotton or silk.
Precept Twelve: Black Wool Bedding
This wool is very expensive and comes from the four great countries. The 'Ji Ninth' says that this wool is very expensive, sometimes one gold coin can only buy one 'liang', or even two, three, or four gold coins can buy one 'liang'. Moreover, this wool is very fine and soft, and feels very good to the touch.
睛不淚出。皆為難得。出四大國。一毗舍離國。二弗迦羅國。三剎尸羅國。四難提拔陀國。求是毛去時。或得卻還。或死不還。此毛極貴也 若得已成割壞者。元作意后。若得黑毛衣成時。得即疑割破后得已成黑衣。未割肘不犯。元有疑割之心落在開通門中也。背後不者若微細薄疊單衣不受畜。先元有心后若得細衣兩重作後果。然得一單現成衣。未犯未本心故。重數未足故開不犯。更待得一重故。后若更得作兩重了便不犯也。故道元意后得也。
白色羊毛戒第十三
佛在舍衛國。諸梨車子多行邪行。作白毛栴被體衣行。六群效之還作白毛臥具譏。因制此戒。因緣同前者。白黑雖殊俱非應法。譏呵義等故同前。十律此非純白。蓋是三毛參作不犯。純黑三毛之中。增黑毛一兩犯墮。貴故。增白一兩犯小罪。賊故。尨增不犯。減一兩犯墮。又唯四分以純白作犯舍。佛敢三毛參作不犯純白之過。二分黑三分白四分尨者。成臥具者。須黑毛二分白毛一分粗尨一分。總四分成也。言二分黑第一第二分者。黑二分也。第三一分白名三分白也。第四一分尨名四分尨也。非是白三分尨四分也。
減六年作三衣戒十四
不揲坐具戒第十五
尼師壇此云隨坐衣也。此與后九十中相對者。此中制須揲。不爾即犯
【現代漢語翻譯】 現代漢語譯本： 『眼睛不流淚』，這些東西都是很難得到的。產自四大國：一、毗舍離國（Vaishali，古印度城市）；二、弗迦羅國（Vukkala，古印度地名）；三、剎尸羅國（Takshasila，古印度城市，以教育聞名）；四、難提拔陀國（Nandivardhana，古印度城市）。尋找這些毛時，有時能找回來，有時死了也找不回來。這些毛非常昂貴。 如果得到已經割壞的毛，要看最初的意圖。如果得到黑毛衣已經完成時，得到后懷疑是割破的，得到已經完成的黑衣，未割肘部就不算犯戒。原本就有懷疑要割的心，就落在開通的門中。背後不（清楚）的，如果微細薄疊的單衣，不接受畜養。先前原本有（接受）的心，後來如果得到細衣兩重（的），作為後果。然後得到一件單層的現成衣，不算犯戒，因為沒有本心。重疊的數目不足，所以開許不犯。更等待得到一件重疊的，做成兩重就便不犯戒了。所以說，（要看）最初的意圖和後來的得到。 白色羊毛戒第十三 佛在舍衛國（Shravasti，古印度城市）。諸梨車子（Licchavis，古印度部族）多行邪行，製作白色羊毛氍毹體衣來穿。六群比丘（Chabbaggiya，六群惡比丘）效仿他們，還製作白色羊毛臥具，受到譏諷。因此制定此戒。因緣與前面相同。白色和黑色雖然不同，但都不是應法的。譏諷呵責的意義相同，所以與前面相同。《十誦律》認為這不是純白色，大概是三種毛摻雜製作，不算犯戒。純黑的三種毛之中，增加黑毛一兩就犯墮罪，因為（黑毛）貴。增加白毛一兩就犯小罪，因為（白毛像）賊（偷來的）。雜色增加不算犯戒，減少一兩就犯墮罪。另外，只有《四分律》認為用純白色製作就犯舍罪。佛敢（說）三種毛摻雜製作不算犯戒，純白有過失。二分黑、三分白、四分雜色（的情況）。製作臥具的，需要黑毛二分、白毛一分、粗雜毛一分，總共四分構成。說二分黑，第一第二分，就是黑二分。第三一分白，名叫三分白。第四一分雜毛，名叫四分雜毛。不是白三分、雜毛四分。 減六年作三衣戒第十四 不揲坐具戒第十五 尼師壇（Nisidana），這裡稱為隨坐衣。這與後面的九十（戒）中相對的，這裡制定必須縫疊，不這樣就犯戒。
【English Translation】 English version: 'Eyes do not shed tears,' these things are very difficult to obtain. They are produced in the four great countries: 1. Vaishali (an ancient city in India); 2. Vukkala (an ancient place in India); 3. Takshasila (an ancient city in India, famous for education); 4. Nandivardhana (an ancient city in India). When searching for these hairs, sometimes they can be found, and sometimes they cannot be found even after death. These hairs are extremely expensive. If one obtains already damaged hair, it depends on the original intention. If one obtains a black wool garment that is already completed, and after obtaining it, suspects that it is torn, obtaining a completed black garment without tearing the elbow does not constitute an offense. If one originally had the intention to tear, then one falls into the open door (of transgression). If the back is not (clear), if it is a thin, folded single garment, it is not allowed to be kept. If one originally had the intention (to accept), and later obtains a fine garment with two layers, it is considered a consequence. Then, obtaining a single-layer ready-made garment does not constitute an offense because there is no original intention. The number of layers is insufficient, so it is allowed not to be an offense. Waiting to obtain another layer and making it into two layers, then it is not an offense. Therefore, it is said that (it depends on) the original intention and the subsequent obtaining. The Thirteenth Precept Regarding White Wool The Buddha was in Shravasti (an ancient city in India). The Licchavis (an ancient tribe in India) often engaged in improper practices, making white wool blankets and body garments to wear. The Chabbaggiya (the group of six wicked monks) imitated them and also made white wool bedding, which was ridiculed. Therefore, this precept was established. The causes and conditions are the same as before. Although white and black are different, neither is in accordance with the Dharma. The meaning of ridicule and rebuke is the same, so it is the same as before. The Sarvastivada Vinaya states that this is not pure white, but probably made by mixing three types of wool, which does not constitute an offense. Among the three types of pure black wool, adding one or two ounces of black wool constitutes a Patayantika offense because (black wool) is expensive. Adding one or two ounces of white wool constitutes a minor offense because (white wool is like) a thief (stolen). Adding mixed colors does not constitute an offense, reducing one or two ounces constitutes a Patayantika offense. In addition, only the Dharmaguptaka Vinaya considers making it with pure white to be a forfeitable offense. The Buddha dares (to say) that making it by mixing three types of wool does not constitute an offense, and pure white has faults. (Situations of) two parts black, three parts white, and four parts mixed colors. To make bedding, two parts of black wool, one part of white wool, and one part of coarse mixed wool are needed, totaling four parts. Saying two parts black, the first and second parts, means two parts black. The third part, one part white, is called three parts white. The fourth part, one part mixed wool, is called four parts mixed wool. It is not three parts white and four parts mixed wool. The Fourteenth Precept Regarding Making Three Robes in Less Than Six Years The Fifteenth Precept Regarding Not Folding the Sitting Cloth Nisidana, here called the sitting cloth. This is in contrast to the ninety (precepts) mentioned later. Here it is stipulated that it must be folded, otherwise it constitutes an offense.
。此後九十中制應量。過量作即犯后戒。既同是坐具。何不合明。答。有四句不同。故分二戒。一作新如量。不揲犯前戒。二作故過量犯后戒。已是故物不犯不揲。三作故如量須持(並不犯兩戒)四作新過量。俱新物不揲犯前。過量犯后。不分別磨事人者。不能破磨人也。反上者反如上。眾多邊取即如法也。多雲。若無長等者。謂舊故坐具無穿壞處。不覓一搩手咸亦須揲之。若彼自無得處者。先故物可得充揲也。更作新者。若無故者揲許更作新者。如量不犯。必有得處如律上文者。必有得故者。亦須揲著也。
持羊毛戒第十六
重擔者俱犯者。一人重擔。只一人犯。二三人亦爾。自過三由旬越界即是重擔也。尼等四眾亦吉者。每一人重擔。過三由旬皆犯。各三由旬不犯。尼等四眾自擔亦有犯不犯。余衣亦吉羅者。教尼持加沙等法衣。過三由旬僧亦吉。
使非親尼浣染羊毛戒第十七
制意犯緣同浣衣戒文者。五緣成犯。一是比丘尼。二非親。三為已。四自使浣。五浣染擗竟犯。又止惡法次第因緣者。因慈浣染。便有生著粗。現外障損佛法。故淫慾之因也。余如疏中者。本疏云。前浣衣中浣故重新輕。此戒幼勞功新故同犯。
畜寶戒第十八
相丞次比如上具述者。如上八文散在經律
【現代漢語翻譯】 現代漢語譯本：此後九十天內，製作坐具應符合規定的尺寸。如果超過尺寸，就會觸犯後面的戒律。既然同樣是坐具，為什麼不合並說明呢？回答：因為有四種情況不同，所以分為兩條戒律。一是製作新的坐具符合尺寸，但不縫疊，觸犯前面的戒律。二是製作舊的坐具超過尺寸，觸犯後面的戒律。如果是舊的物品，不縫疊就不觸犯。三是製作舊的坐具符合尺寸，必須持有（不觸犯兩條戒律）。四是製作新的坐具超過尺寸，都是新的物品，不縫疊觸犯前面的戒律，超過尺寸觸犯後面的戒律。不能分辨磨事人（指負責處理僧團事務的人）的人，就不能破斥磨事人。反過來也是一樣。從多數人那裡取得（坐具）就是如法的。多雲（可能是人名或地名）：如果沒有年長的僧人等，指的是舊的坐具沒有破損的地方，不尋找一拃（zhǎ，指張開拇指和中指或食指兩端的距離）的布料也必須縫疊。如果他自己沒有得到布料的地方，之前的舊物可以用來充當縫疊的材料。重新制作新的坐具，如果沒有舊的材料，允許重新制作新的坐具。符合尺寸就不觸犯戒律。必須有得到材料的地方，就像律文上說的那樣，必須有得到舊材料的地方，也必須縫疊上去。
持羊毛戒第十六
重擔者都觸犯戒律。一人重擔，只有一人觸犯。兩三個人也是這樣。自己超過三由旬（yóu xún，古印度長度單位）越界就是重擔。比丘尼等四眾（指出家男女二眾和在家男女二眾）也是一樣，每一個人重擔，超過三由旬都觸犯戒律，各自三由旬不觸犯。比丘尼等四眾自己承擔也有觸犯和不觸犯的情況。剩餘的衣服也是一樣，教導比丘尼持有加沙（jiā shā，袈裟，佛教僧侶所穿的法衣）等法衣，超過三由旬，僧人也觸犯戒律。
使非親尼浣染羊毛戒第十七
制定的意義和觸犯的因緣與浣衣戒文相同，五種因緣構成觸犯。一是比丘尼，二是非親屬，三是爲了自己，四是自己指使浣洗，五是浣洗染色完畢就觸犯戒律。禁止惡法的次第因緣是，因為慈悲浣洗染色，便會產生執著，顯現外在的障礙，損害佛法，所以是淫慾的原因。剩餘的就像疏中說的那樣，本疏中說，之前的浣衣中，浣洗舊的重新制作的比較輕，這條戒律，年幼勞累功德新的舊的都同樣觸犯。
畜寶戒第十八
相互承接依次比如上面詳細敘述的那樣，就像上面八條條文散落在經律中一樣。
【English Translation】 English version: Thereafter, within ninety days, the making of sitting cloths should conform to the prescribed measurements. If the measurements are exceeded, one will violate the subsequent precept. Since they are both sitting cloths, why not combine the explanations? Answer: Because there are four different situations, they are divided into two precepts. First, making a new sitting cloth according to the measurements, but not folding it, violates the previous precept. Second, making an old sitting cloth exceeding the measurements violates the subsequent precept. If it is an old item, not folding it does not constitute a violation. Third, making an old sitting cloth according to the measurements requires holding it (not violating either precept). Fourth, making a new sitting cloth exceeding the measurements, both being new items, not folding it violates the previous precept, and exceeding the measurements violates the subsequent precept. One who cannot distinguish the 'grinding person' (referring to someone responsible for handling Sangha affairs) cannot refute the 'grinding person'. The reverse is also true. Taking (the sitting cloth) from the majority is in accordance with the Dharma. Duo Yun (possibly a name or place): If there are no senior monks, etc., referring to old sitting cloths without any damage, not seeking a span (zhǎ, the distance between the tip of the thumb and the tip of the middle or index finger when stretched) of cloth is also necessary to fold it. If he himself has no place to obtain cloth, the previous old item can be used as material for folding. Remaking a new one, if there is no old material, it is permissible to remake a new one. Conforming to the measurements does not violate the precept. There must be a place to obtain material, just as the Vinaya text says, there must be a place to obtain old material, and it must also be folded onto it.
The Sixteenth Precept: Holding Sheep's Wool
Those carrying heavy loads all violate the precept. If one person carries a heavy load, only that one person violates it. The same applies to two or three people. Exceeding three yojanas (yóu xún, an ancient Indian unit of distance) beyond the boundary constitutes a heavy load. Bhikkhunis (female monastic) and the four assemblies (referring to the two monastic and two lay assemblies) are also the same; each person carrying a heavy load exceeding three yojanas violates the precept, but within three yojanas each does not violate it. Bhikkhunis and the four assemblies carrying their own loads also have cases of violation and non-violation. The remaining robes are also the same; teaching bhikkhunis to hold kasayas (jiā shā, the robes worn by Buddhist monks) and other Dharma robes, exceeding three yojanas, monks also violate the precept.
The Seventeenth Precept: Employing a Non-Relative Bhikkhuni to Wash and Dye Sheep's Wool
The meaning of the prohibition and the conditions for violation are the same as the precept regarding washing robes; five conditions constitute a violation. First, a bhikkhuni; second, a non-relative; third, for oneself; fourth, personally instructing the washing; fifth, the violation is complete upon finishing the washing and dyeing. The sequential cause and condition for prohibiting evil is that, due to compassion for washing and dyeing, attachment arises, external obstacles manifest, and the Dharma is harmed, thus it is a cause of lust. The remainder is as stated in the commentary; the commentary states that in the previous precept regarding washing robes, washing old ones and remaking them is lighter; in this precept, the young, laborious, meritorious, new, and old are all equally in violation.
The Eighteenth Precept: Accumulating Treasures
The mutual succession and order are as described in detail above, just as the eight articles above are scattered throughout the sutras and Vinaya.
。不依次第。有人集著一處。故云不出佛經。沙門患者。即此畜寶不凈之物。是患也。律第九云。佛告大臣。日月有四患。不明不凈不能有所照亦無威神。云何為四阿修羅。煙雲塵霧。是沙門婆羅門亦有四患。不明不凈不能有所照亦無威神。云何為四涅槃經文。或是善經律中自亦有文四者。一者若沙門耽染酒。是名第一染法不凈。二者若沙門婆羅門內集愛慾不能除斷是名第二染法。三者若沙門婆羅門受畜金銀不捨飾好。是名第三染法。四者若沙門等邪命自活不能除斷。是名第四染法不凈。出家沙門有四者。令沙門不明不凈。猶如日月煙雲等。則令不明不凈也。所以唯言此四者。蓋酒為放逸本。淫是生死原。金銀生患重。邪命壞善根。日月有四患。無照用之能。沙門有四過。無先顯之益。今此畜寶四患中一。故言即此戒是也。五分必定不信我之法律者。言許畜。此八不凈者。定非是我法律所明也。有得穢果者。本疏云。所以云不凈者。具有五意。一油貪增不凈心。二體有污染名不凈戒。三違聖明幼名不凈教。四過招俗譏名不凈信。五者為業沉下具縛三途名不凈業。余如正解中者。指下釋本戒處種殖根栽門。毗尼母云。畢陵伽為國人所重者。或施羅細車輿象馬駝驢。及一切小布施者。別人亦得受(為僧受之)余如雜法中說
者。指諸雜要行篇。彼引五分有五種物。不可賣。不可分。一地。二房舍。三須用。四果樹。五花果等。盡形藥中如法亦得者。鹽是。盡形藥如法受亦得。因說欲過羅剎女等者。意與涅槃經同。貪慾之人與羅剎女通。其羅剎女生得子。已后自食之食子既盡。次食其夫。故女為大患。荒人善根。墮三惡道等。僧祇畢陵伽在聚落自泥房者。時瓶沙王忽見尊者。泥房問阿阇梨作何等。答言。首陀羅泥房王以阿阇梨無人使耶。我當與園民言不須首陀羅。首陀羅者是輕賤。前人言。畢陵五百生婆羅門家。習氣未盡。唯除如來八大聲聞。乃至和上阇梨盡言首陀羅等。具如彼第三十卷說之。如是至三猶故不受。聚落中人聞王來。對其所求言。愿取我等作園民。我供給比丘。汝等一切能持五戒者。亦當取等。十誦守竹園寺。其竹園寺在王舍城內。時有多凈行俗人來園中供養。數有五百。此五百人犯王法合死。佛乞命。王施供養。即施此五百人為供養也(凈行人也)若云。施乳酪等五味者。謂乳酪生蘇熟蘇醍醐。四分乘之戒中者。遺教法律云。騎乘車馬一日除五百齋。一歲三百六十日。騎乘除十八萬日齋。舍利弗問何故。佛言。比丘禁律人法見者生謗令他得罪。騎一日除五百日齋者。準除老病暫得乘騎也。
若后受得衣用吉者。有
【現代漢語翻譯】 現代漢語譯本： 『者。指諸雜要行篇。彼引五分有五種物。不可賣。不可分。一地（土地）。二房舍（房屋）。三須用（生活必需品）。四果樹（結果的樹木）。五花果等（花和果實等）。盡形藥中如法亦得者。鹽是（終身可用的藥物中，如法獲得的，比如鹽）。盡形藥如法受亦得（終身可用的藥物如法接受也是可以的）。因說欲過羅剎女等者（因為說到貪慾超過羅剎女等），意與涅槃經同（意思與《涅槃經》相同）。貪慾之人與羅剎女通（貪慾之人與羅剎女交合），其羅剎女生得子（那羅剎女生產了孩子），已后自食之（之後自己吃掉孩子），食子既盡（吃完孩子之後），次食其夫（接著吃掉她的丈夫），故女為大患（所以說女人是很大的禍患），荒人善根（荒廢人的善根），墮三惡道等（墮入地獄、餓鬼、畜生三惡道等）。僧祇畢陵伽在聚落自泥房者（僧祇中的畢陵伽在村落里自己用泥土建造房屋），時瓶沙王忽見尊者（當時瓶沙王忽然看見這位尊者），泥房問阿阇梨作何等（用泥土建造房屋，問阿阇梨在做什麼），答言（回答說），首陀羅泥房（首陀羅在用泥土建造房屋），王以阿阇梨無人使耶（國王認為阿阇梨沒有人可以使喚嗎），我當與園民言不須首陀羅（我應當告訴園民不需要首陀羅），首陀羅者是輕賤（首陀羅是輕賤的階級）。前人言（之前的人說），畢陵五百生婆羅門家（畢陵過去五百世都出生在婆羅門家庭），習氣未盡（過去的習氣還沒有消除），唯除如來八大聲聞（只有如來和八大聲聞除外），乃至和上阇梨盡言首陀羅等（乃至和尚、阿阇梨都稱呼他為首陀羅等），具如彼第三十卷說之（詳細情況如《僧祇律》第三十卷所說）。如是至三猶故不受（這樣說了三次還是不接受）。聚落中人聞王來（村落中的人聽說國王來了），對其所求言（對國王所求的事情說），愿取我等作園民（希望讓我們做園民），我供給比丘（我們來供給比丘），汝等一切能持五戒者（你們所有人能持守五戒的），亦當取等（也應當被錄取等）。十誦守竹園寺（《十誦律》中說守護竹園寺），其竹園寺在王舍城內（那竹園寺在王舍城內），時有多凈行俗人來園中供養（當時有很多行為清凈的俗人來園中供養），數有五百（人數有五百），此五百人犯王法合死（這五百人觸犯了國王的法律，應該被處死），佛乞命（佛陀為他們求情），王施供養（國王將他們佈施出來供養），即施此五百人為供養也(凈行人也)（就是把這五百人佈施出來作為供養，他們是行為清凈的人）。若云（如果說），施乳酪等五味者（佈施乳酪等五種味道的食物），謂乳酪生蘇熟蘇醍醐（指牛奶、乳酪、生酥、熟酥、醍醐）。四分乘之戒中者（《四分律》中關於乘坐交通工具的戒律），遺教法律云（《遺教法律》中說），騎乘車馬一日除五百齋（乘坐車馬一天要扣除五百天的齋戒），一歲三百六十日（一年三百六十天），騎乘除十八萬日齋（乘坐車馬要扣除十八萬天的齋戒）。舍利弗問何故（舍利弗問為什麼），佛言（佛說），比丘禁律人法見者生謗令他得罪（比丘禁止法律，人們會認為這是人法，產生誹謗，使他人犯罪），騎一日除五百日齋者（乘坐一天扣除五百天的齋戒），準除老病暫得乘騎也（允許年老生病的人暫時乘坐）。若后受得衣用吉者（如果後來接受並使用衣服是吉祥的），有』
【English Translation】 English version: 『Regarding 『者. 指諸雜要行篇 (zhě. Refers to various essential practices)』. It cites the Five Divisions, stating there are five things that cannot be sold or divided: 1. land (地 dì). 2. houses (房舍 fángshè). 3. necessities (須用 xūyòng). 4. fruit trees (果樹 guǒshù). 5. flowers and fruits, etc. (花果等 huāguǒ děng). Among lifelong medicines, those obtained lawfully are permissible, such as salt (鹽 yán). Lifelong medicines received lawfully are also permissible. The statement about lust exceeding Rakshasa women (羅剎女 luōchà nǚ) aligns with the Nirvana Sutra (涅槃經 Nièpán jīng). A lustful person engaging with a Rakshasa woman, the Rakshasa woman gives birth to children, and then she eats them. Once the children are all eaten, she then eats her husband. Therefore, women are a great calamity, ruining people's roots of goodness and causing them to fall into the three evil realms (三惡道 sān èdào), etc. The Sangha's (僧祇 sēngqí) Pilindavatsa (畢陵伽 Pìlíngqié) building a mud house in the village: At that time, King Bimbisara (瓶沙王 Píngshā wáng) suddenly saw the Venerable One building a mud house and asked the Acharya (阿阇梨 Āchálí) what he was doing. The reply was, 'A Shudra (首陀羅 Shǒutuóluó) is building a mud house.' The king asked, 'Does the Acharya have no one to use? I will tell the gardeners that they do not need a Shudra.' A Shudra is of a low and despised class. The former person said that Pilindavatsa was born into a Brahmin (婆羅門婆 luómén) family for five hundred lifetimes, and his habits have not been exhausted. Except for the Tathagata (如來 Rúlái) and the eight great Shravakas (聲聞 shēngwén), even the Upadhyaya (和上 héshàng) and Acharya all call him Shudra, etc., as detailed in the thirtieth volume. Even after saying this three times, he still does not accept it. The people in the village heard that the king was coming and told him what they wanted, saying, 'We wish to be taken as gardeners, and we will provide for the Bhikkhus (比丘 bǐqiū). All of you who can uphold the five precepts (五戒 wǔjiè) should also be taken.' The Ten Recitations Vinaya (十誦律 Shísòng lǜ) mentions guarding the Bamboo Grove Monastery (竹園寺 Zhúyuán sì). The Bamboo Grove Monastery is located within Rajagriha (王舍城 Wángshě chéng). At that time, many laypeople with pure conduct came to the garden to make offerings, numbering about five hundred. These five hundred people violated the king's law and deserved to die. The Buddha begged for their lives, and the king bestowed them as offerings, meaning he bestowed these five hundred people as offerings (they were people of pure conduct). If it is said that offerings are made of milk, cheese, and the five flavors, it refers to milk, cheese, raw ghee, cooked ghee, and clarified butter (醍醐 tíhú). Regarding the precepts in the Four Divisions Vinaya (四分律 Sìfēn lǜ) concerning riding vehicles, the Testamentary Teachings and Laws (遺教法律 Yíjiào fǎlǜ) state that riding in carriages and on horses deducts five hundred days of fasting for one day. In a year of three hundred and sixty days, riding deducts one hundred and eighty thousand days of fasting. Shariputra (舍利弗 Shèlìfú) asked why, and the Buddha said that if Bhikkhus prohibit the law, people will think it is a human law, causing slander and leading others to commit offenses. Riding for one day deducts five hundred days of fasting, but it is permissible for the elderly and sick to ride temporarily. If one later receives and uses clothing auspiciously, there are』
人施金寶應付凈人掌之。凈人後貿得衣財如法得用。今言得吉者。為是自受用。金寶不付凈施。貿得衣財用得吉羅也。則破四分人解者。緣此下文中開房錢藥。錢既云爲房得受者明知受錢。雜含云。須木直索木。乃至人亦等亦直索之。不得為房受錢金寶等。如是四法。即是依法不依人。依義不依語。依智不依識。依了義經不依不了義經。如是四法所應依止者。涅槃第六卷末文云。一觀弟子有諸檀越重物則遮不令畜。以重說輕則無聽畜。二雖無檀越豐時則遮。儉時聽畜。三雖儉時不為護法如來則遮。為護法故聽畜。四時雖護法不作凈施如來則遮。如是四法所應依止結明可依也。若有三藏反上說者。說云。世尊觀知我等弟子。有人供須今更開八不凈之物不可依也。不用亦得者。不同十輪亦得。以護法故。小小非要者。謂比丘受畜八法毀佛禁戒。自壞壞他。必墮惡道。大聖慈悲令道俗同呵使息過不為故不以如法因緣置。而不呵為護法。故事須呵責(十輪不知犯戒供敬。若知不須也)涅槃穢不須供養。已外成衣不成衣等者。百一物外名已外也。文言手提別時意也者。此中明畜為正也。而言手提者。為畜故提。非正結提。提者左下九十。非此所明。是別時意也。五欲功德者。以五欲能得後果名功德也。錢有八種者。一金錢。二銀
。三銅。四鐵。五鉛錫。六自镴。七木。八胡膠。五種受者。一手受。二衣取。三以器取。四言著是中。五若言與是凈人等。皆得犯墮也。余有未懺必遭形戮者。若作偷盜等事。必被他人形治。即是形戮也。頰腫之儔者。昔有一癡女。婿至婦家。羞讓不食。后被饑逼竊盜生米而食。其頰鼓起。婦家謂是頰腫。問其所以。固執不言。乃至以火烙之。頰穿米出。明今比丘犯重。過見不發露悔過。現受治殯來受苦也。
貿寶戒十九
戒本云。種種賣買也。多論第五戒體應言。種種用寶好。不同言賣買。此戒一往成罪。一度便犯更不待再為。不同販賣。販賣戒為利故。買買已還賣成罪。此律不云求利等之言。但出家人不應為為故但得罪也。此戒唯以寶物相貿。后販賣戒通以余財相貿。有此不同。多雲。貿寶與他求利。當與之時即犯墮。與此四分不同。此律但貿得寶入手方犯。但當用寶之時別得不應罪。寶體既去。將何以舍。故不得舍罪也。此與貿衣五種不同者。戒疏云。一對人不同。貿寶七眾俱犯。販賣依唯二俗犯。貿寶自作教人為已同犯。除為三寶貿衣使人不犯。文言使凈人易不犯也。三貿寶一戒不開自為貿衣。即開蘇油相易。四衣寶舍則道俗不同。五還財轉體不轉體不同。有本物非本物故。此戒轉體易凈衣物
【現代漢語翻譯】 現代漢語譯本：三、銅（一種金屬）。四、鐵（一種金屬）。五、鉛錫（兩種金屬）。六、白镴（一種金屬）。七、木（一種材料）。八、胡膠（一種膠）。五種接受者的情況：一、用手接受。二、用衣服兜取。三、用器皿盛取。四、說『放在這裡面』。五、如果說『給這位凈人』等等。都會觸犯墮罪。其餘還有未懺悔的，必定會遭受刑罰。如果做了偷盜等事，必定會被他人施以刑罰，這就是刑罰。『頰腫之儔』的意思是：以前有一個愚蠢的女子，女婿到了她家，因為羞澀推讓而不肯吃飯。後來被飢餓逼迫，偷盜生米來吃，她的臉頰鼓了起來。婦家人以為是臉頰腫了，問她原因，她固執不說，甚至用火燒她，臉頰被燒穿，米漏了出來。說明現在的比丘如果犯了重罪，過錯顯現卻不發露懺悔，現在受到的懲治，將來還要繼續受苦。
貿寶戒第十九
戒本上說：『各種各樣的買賣』。多論第五戒體應該說：『各種各樣使用寶物』，不應該說買賣。這條戒一旦做了就構成犯罪，一次就犯，不需要再做第二次，這和販賣不同。販賣戒是爲了利益的緣故，買了之後再賣才構成犯罪。這條戒律沒有『爲了求利』等說法，但是出家人不應該爲了（利益）而做，做了就會得罪。這條戒只針對用寶物互相交換的情況，後面的販賣戒則可以是用其他財物互相交換，這裡有不同。多論上說：『用寶物與他人交換以求取利益，當給予的時候就觸犯墮罪』，這和四分律不同。四分律是得到寶物入手才算犯戒。但是當使用寶物的時候，另外構成不應該的行為。寶物的本體已經失去，拿什麼來捨棄？所以不能通過捨棄來消除罪過。這和用財物交換衣服有五種不同：戒疏上說：一、對像不同。交換寶物，七眾都會觸犯；販賣，只有在家男女會觸犯。交換寶物，自己做和教唆他人做，都同樣觸犯。除了爲了三寶交換衣服，使喚他人不犯。經文上說使喚凈人交換不犯。三、交換寶物，這一條戒不允許開緣，自己交換衣服，就可以開緣用酥油互相交換。四、衣服和寶物，捨棄的方式道俗不同。五、歸還財物，轉體和不轉體不同，有本物和非本物的區別。這條戒是轉體交換乾淨的衣物。
【English Translation】 English version: Three, copper (a metal). Four, iron (a metal). Five, lead and tin (two metals). Six, pewter (a metal). Seven, wood (a material). Eight, glue. Five types of recipients: One, receiving by hand. Two, taking with clothing. Three, taking with a container. Four, saying 'put it in here'. Five, if saying 'give it to this layman' etc. All will violate the downfall offense. Those who have not repented will surely suffer punishment. If they commit theft or other such acts, they will surely be subjected to punishment by others, which is the punishment. 'Companions of swollen cheeks' means: In the past, there was a foolish woman whose son-in-law came to her house. Out of shyness, she declined to eat. Later, driven by hunger, she stole raw rice to eat, and her cheeks swelled up. The woman's family thought her cheeks were swollen and asked her the reason. She stubbornly refused to speak, and they even burned her with fire. Her cheeks were pierced, and the rice came out. This illustrates that if a Bhikshu commits a serious offense and does not confess and repent when the fault is revealed, the punishment they receive now will lead to further suffering in the future.
The Nineteenth Precept on Trading Treasures
The Precept Text says: 'Various kinds of buying and selling'. The fifth precept of the Dharmaguptaka Vinaya should say: 'Various kinds of using treasures', not buying and selling. This precept constitutes an offense once committed, and one violation is sufficient, without needing to repeat it, unlike selling. The selling precept is for the sake of profit; buying and then selling constitutes an offense. This Vinaya does not mention 'seeking profit' etc., but a renunciant should not do it for (profit), and doing so incurs an offense. This precept only applies to exchanging treasures with each other, while the subsequent selling precept can involve exchanging other properties with each other, which is a difference. The Dharmaguptaka Vinaya says: 'Exchanging treasures with others to seek profit, one violates the downfall offense at the moment of giving', which differs from the Sarvastivada Vinaya. This Vinaya only considers it an offense when the treasure is received into hand. However, using the treasure separately constitutes a separate non-offense. Since the substance of the treasure is gone, what can be relinquished? Therefore, the offense cannot be eliminated through relinquishment. This differs from exchanging clothing in five ways: The commentary says: One, the object is different. Exchanging treasures, all seven assemblies violate; selling, only laymen and laywomen violate. Exchanging treasures, doing it oneself and instructing others to do it are equally offenses, except for exchanging clothing for the sake of the Triple Gem, where instructing others is not an offense. The text says that instructing a layman to exchange is not an offense. Three, exchanging treasures, this precept does not allow exceptions; exchanging clothing oneself, one can make an exception to exchange ghee with each other. Four, clothing and treasures, the way of relinquishing differs between renunciants and laypeople. Five, returning property, whether the substance is transferred or not is different, there is a difference between original and non-original items. This precept is about exchanging clean clothing where the substance is transferred.
還也。有斯不同故分二寶也。律中以成物易錢者。律云。已成金易他未成金(一)二將未成金易他未成金(二句)三將已成未成金易已成未成金(三句)銀中三句準上金中。準第七句以錢易錢也。錢等七種相易。前六是財物。第七是錢寶也。前律中財物易錢者。比丘將財與俗人易金錢等。若不作知凈語犯墮。衣食準上將錢寶易衣食。不作知凈語亦墮。作知凈語得與五眾。自相易衣食不犯。雖是五眾自易。若將錢寶易衣食犯墮。
販賣戒第二十
戒本云。種種販賣也。準餘部雙開者。多論中雲。比丘亦得一度酬。是一開也。又開凈人賣買。是二開。抄下文引衣法中。若易大價衣遣凈人易。若無凈人時遣比丘易得。亦是雙開也。據一物為語者。具出彼文云。若比丘為利故買而不賣者犯吉。若為利賣不買亦吉。若為利買已后賣墮。二業共成一墮。約一物體上。前具二業後方得提也。不同四分。單賣一物自提。單買一物自提。販亦觸得提。四分文不了。但言。若悔應還不言日數故云不了也。一切須舍懺者。明前方便有罪過。須無罪者。先為利益得。今不供養也。要須盡舍懺斷相續心。方聽施僧作福等用不爾。準前僧不應食等。若蘇油相易無犯者。何故前文云。以七日易七日得提邪。若此戒中文略。前戒開文中雲。
【現代漢語翻譯】 現代漢語譯本： 還有。因為有這些不同，所以分為兩種寶物。律中關於用成品換錢的規定是：律中說，『用已成金換未成金（第一句），用未成金換未成金（第二句），用已成和未成金換已成和未成金（第三句）。』銀子的三種情況參照金子的規定。參照第七句，用錢換錢。錢等七種東西互相交換。前六種是財物，第七種是錢寶。之前的律中關於財物換錢的規定是：比丘用財物和俗人交換金錢等，如果不說『這是清凈的』，就犯墮罪。衣食方面參照上面的規定，用錢寶換衣食，如果不說『這是清凈的』，也犯墮罪。說了『這是清凈的』，就可以給五眾。自己互相交換衣食不犯戒。即使是五眾自己交換，如果用錢寶換衣食，也犯墮罪。
販賣戒第二十
戒本上說：『各種各樣的販賣。』參照其他部的雙重開許，多論中說：『比丘也可以還價一次。』這是一個開許。又開許讓凈人買賣，這是第二個開許。抄錄下文引用的衣法中的話：『如果要換高價的衣服，可以派凈人去換。如果沒有凈人，可以派比丘去換，也可以。』這也是雙重開許。按照一件物品來說，完整地引出那段文字說：『如果比丘爲了利益而買但不賣，犯吉罪。如果爲了利益而賣但不買，也犯吉罪。如果爲了利益而買了之後又賣，犯墮罪。』兩種行為共同構成一個墮罪。針對一件物品來說，前面具備兩種行為之後才能構成墮罪。這和四分律不同，四分律單獨賣一件物品就構成墮罪，單獨買一件物品也構成墮罪，販賣也觸犯並構成墮罪。四分律的文字不明確，只是說『如果後悔了應該退還』，沒有說期限，所以說不明確。一切都需要捨棄懺悔，說明之前的方便行為有罪過，需要沒有罪過的人，先是爲了利益而得到，現在不供養。一定要全部捨棄，懺悔，斷絕相續的心，才能聽任施給僧眾作福等用途，否則，參照之前的規定，僧眾不應該食用等。如果蘇油互相交換沒有罪過，為什麼之前的文字說『用七日的蘇油換七日的蘇油才能構成墮罪』呢？如果這條戒的文字簡略，之前的戒的開許文中說。
【English Translation】 English version: Furthermore, these differences necessitate the distinction between two types of treasures. Regarding the exchange of finished goods for money in the Vinaya, it states: 'Using finished gold to exchange for unfinished gold (first phrase), using unfinished gold to exchange for unfinished gold (second phrase), using both finished and unfinished gold to exchange for both finished and unfinished gold (third phrase).' The three situations for silver are analogous to those for gold. Referencing the seventh phrase, it involves exchanging money for money. These seven types of items, including money, are exchanged among themselves. The first six are considered property, while the seventh is money as treasure. The previous Vinaya rule regarding the exchange of property for money states: If a Bhikshu exchanges property with a layperson for gold, money, etc., and does not declare 'This is pure,' he commits a Dukkaṭa offense. The rules for clothing and food are similar to the above; exchanging money or treasure for clothing and food, without declaring 'This is pure,' also results in a Dukkaṭa offense. If 'This is pure' is declared, it can be given to the five groups (of monastics). Exchanging clothing and food among themselves does not constitute an offense. Even if the five groups exchange among themselves, using money or treasure to exchange for clothing and food results in a Dukkaṭa offense.
The Twentieth Precept: Abstaining from Trading
The Prātimokṣa states: 'Various kinds of trading.' Referring to the dual permissions in other sections, the Mahā-Prajñāpāramitā-śāstra states: 'A Bhikshu may bargain once.' This is one permission. Another permission is allowing a layperson to buy and sell, which is the second permission. Quoting the passage cited below from the rules on clothing: 'If one wants to exchange expensive clothing, one may send a layperson to exchange it. If there is no layperson, one may send a Bhikshu to exchange it, which is also permissible.' This is also a dual permission. Regarding the case of one item, the text is fully quoted as saying: 'If a Bhikshu buys without selling for profit, he commits a Śikṣākāraṇīya offense. If he sells without buying for profit, he also commits a Śikṣākāraṇīya offense. If he buys and then sells for profit, he commits a Pāyantika offense.' The two actions together constitute one Pāyantika offense. Regarding one item, the Pāyantika offense is only incurred after both actions are completed. This differs from the Sarvāstivāda Vinaya, where selling a single item alone constitutes a Pāyantika offense, and buying a single item alone also constitutes a Pāyantika offense; trading also violates and constitutes a Pāyantika offense. The text of the Sarvāstivāda Vinaya is unclear, only stating 'If one regrets it, one should return it,' without mentioning a time limit, hence it is said to be unclear. Everything must be relinquished and confessed, indicating that the previous preparatory actions have faults. One needs a faultless person, who initially obtained it for benefit, but now does not offer it. One must relinquish everything, confess, and sever the continuous thought, before it can be given to the Sangha for making merit, etc.; otherwise, according to the previous rules, the Sangha should not consume it, etc. If exchanging ghee and oil is not an offense, why does the previous text say 'Exchanging seven-day-old ghee for seven-day-old ghee constitutes a Pāyantika offense'? If the text of this precept is brief, the permission in the previous precept states.
以油易蘇為佛法僧不犯。既俱貿易理合得開。但此文略佛法僧字。又解前是自為不開。此為供養燈明故開無罪。十誦三索不得者。謂三度當價作知凈語索也。
畜長缽戒二十一
所以過十日者。然物變無恒。容有失脫。資身要用事不可廢。施時不取后須難得。所以開限十日作法。而畜過則致犯。余如長衣戒者。同彼有忘等諸緣亦開無犯。內外資身別去。缽唯內資衣則外要。
乞缽戒二十二
度如戒疏者。應敘云。如拔難陀乞得十具缽。從非親乞應令舍。缽九個奪取入常住。餘一個滿中著水。恐僧子細看淹滯。徒眾令僧中行之。乞缽比丘據缽至上坐前過與上座。上座看若好瀉水上座缽中。過上坐可缽與彼比丘。彼比丘得已過與次上座。上座得已看若勝。即換取依前瀉水著中。還與彼乞缽比丘。彼得已如是展轉至坐末。中下眾僧自己缽若惡。即換取彼缽。一衣上坐次坐法行之。總行了僧作白二羯磨。令持此一缽。長隨身自許。舊缽亦依前持受用。二並不得離。不得故損壞。別人與方便打破新缽不犯。若舊持缽破去犯。將此長缽加法受持得犯捨墮罪。僧中懺。若懺罪滅已僧收取彼長缽。若貴價去價為賣卻得錢。付常住家。將少許錢買取一可缽。還與彼受持。行缽時須向。當界僧中行之。
自
【現代漢語翻譯】 現代漢語譯本：以油換取酥油供養佛、法、僧，這不算是違犯戒律。既然是雙方都同意的貿易，那麼開許是可以的。但是這段文字省略了『佛法僧』這幾個字。另一種解釋是，之前說的是爲了自己而做的不允許，而這裡是爲了供養燈火，所以開許沒有罪過。《十誦律》中說的『三索不得』，指的是三次按照市價用委婉的語言索要（財物）。
關於蓄長缽戒（超過十日）第二十一條
之所以允許超過十日，是因為物品的變化沒有定數，可能發生遺失或損壞。維持生活的必需品不能廢棄，佈施的時候不接受，之後再想要得到就很難了。所以開許限定十日作法（處理）。如果超過這個期限，就會觸犯戒律。其餘如長衣戒，和長缽戒一樣，如果有遺忘等情況，也開許沒有罪過。內外資身（的物品）要區分開來，缽是內在的資身之物，衣服則是外在的必需品。
關於乞缽戒第二十二條
按照《戒疏》中的說法，應該敘述如下：如同拔難陀乞討得到十個缽，從非親屬處乞討來的，應該讓他捨棄。九個缽被奪取併入常住（僧團財產），剩餘一個缽裝滿水。恐怕僧人仔細檢視會耽誤時間，讓僧眾傳遞這個缽。乞缽的比丘拿著缽到上座前，交給上座。上座檢視，如果覺得好，就把水倒入自己的缽中，然後把缽交給那位乞缽的比丘。那位比丘得到后，再交給下一位上座。上座得到后檢視，如果覺得更好，就換取那個缽，按照之前的方法把水倒入自己的缽中，然後還給那位乞缽的比丘。他得到后，就這樣依次傳遞到座位末尾。中下等的僧人如果自己的缽不好，就換取那個缽。一件衣服也按照上座、次座的順序傳遞。全部傳遞完畢后，僧團進行白二羯磨（一種僧團決議程式），讓他長期隨身攜帶這個缽，並且允許他使用舊缽。這兩個缽都不能離身，不能故意損壞。別人提供方便打破新缽不算犯戒。如果故意損壞舊缽就犯戒。將這個長缽加上作法受持，會犯捨墮罪，需要在僧團中懺悔。如果懺悔罪過已經消除，僧團就收回那個長缽。如果缽很貴重，就賣掉換成錢，交給常住管理。用少量的錢買一個合適的缽，還給那位比丘受持。行缽的時候必須面向當界僧眾進行。
自（下文待續）
【English Translation】 English version: Exchanging oil for ghee to offer to the Buddha, Dharma, and Sangha is not considered a violation of the precepts. Since it is a mutually agreed-upon trade, it is permissible. However, this text omits the words 'Buddha, Dharma, and Sangha.' Another interpretation is that what was previously said as not allowed was for oneself, while here it is for offering lamps, so it is permissible without guilt. The 'three requests not granted' mentioned in the Ten Recitations Vinaya refers to requesting (goods) three times at the market price using euphemistic language.
Precept 21 on Possessing an Extra Bowl (for more than ten days)
The reason for allowing more than ten days is that the nature of things is impermanent, and loss or damage may occur. Essential necessities for sustaining life cannot be abandoned, and if one does not accept them when offered, it will be difficult to obtain them later. Therefore, it is permissible to perform the procedure (of disposal) within ten days. If this limit is exceeded, it constitutes an offense. As with the precept regarding extra robes, if there are circumstances such as forgetfulness, it is also permissible without offense. Internal and external necessities should be distinguished. The bowl is an internal necessity, while clothing is an external necessity.
Precept 22 on Begging for a Bowl
According to the Vinaya Commentary, it should be narrated as follows: As with Nanda, who begged and obtained ten bowls, those begged from non-relatives should be discarded. Nine bowls are taken and entered into the common property (of the Sangha), and the remaining bowl is filled with water. Fearing that the monks will take too long examining it, the Sangha passes the bowl around. The monk who begged for the bowl takes the bowl to the senior monk and hands it over. The senior monk examines it, and if he finds it good, he pours the water into his own bowl and hands the bowl to the monk who begged for it. After receiving it, that monk hands it over to the next senior monk. The senior monk examines it, and if he finds it better, he exchanges the bowl, pours the water into his own bowl as before, and returns it to the monk who begged for it. After receiving it, he passes it around in this way to the end of the line. If the monks of middle or lower rank find their own bowls to be inferior, they exchange them for that bowl. A robe is also passed around in the order of senior monk and next senior monk. After the entire process is completed, the Sangha performs a karma (a formal act of the Sangha) to allow him to carry this bowl with him at all times, and he is also allowed to use the old bowl. Neither of these bowls should be separated from him, and he should not intentionally damage them. If someone else provides the means to break the new bowl, it is not an offense. If he intentionally damages the old bowl, it is an offense. Adding the procedure of upholding to this extra bowl constitutes an offense of expiation, which requires confession in the Sangha. If the offense has been expiated, the Sangha takes back that extra bowl. If the bowl is valuable, it is sold for money, which is given to the resident manager. A suitable bowl is bought with a small amount of money and returned to the monk to uphold. When passing the bowl around, it must be done facing the Sangha within the boundary.
Self (to be continued)
乞縷使非親織戒二十三
勸織師僧衣縷戒二十四
奪衣戒二十五
自與使奪。使與自奪。使與使奪。自與自奪。並犯。又有四句。一別與合奪二合與別奪。三合與合奪。四別與別奪。皆約多衣。約奪時得罪。不約與時也。若彼人破戒無威儀若取不犯者。計其若破戒四重禁奪可開也。奪舉不藏者。不藏舉去不犯也。
畜七日藥過限戒二十六
四畜過七日者。最初日藥也。第七日藥者。即是第二日藥。至八日明相出正得七日也。若未七日者。謂是第三日已下五日藥也。聽還本主外用墮腳燃燈也。五無緣者。無失奪燒漂緣也。
逼前求雨衣過前用戒二十七
二時中得者。謂是求衣時也。即三月十六日已后也。若三月十六日已前得者。即犯過前求竟無再犯後用也。七月十六日已過後用也。若三月十六日用者。過前用也。若潤三月后三月求之。至七月十六日應著。一處不應用。用者吉也。亦不須舍。明年準常用也。了論云。雨衣者為護三衣故須此衣。若路行時覺天欲有雨即取此衣蓋身上。有大雨路行時。脫三衣壁牒舉之著此衣行。雨中於露處浴亦著此衣。浴語通以受濕故名浴。非以著浴故名浴。舍勒者半泥洹僧也。多論云。三月十六日應求應作乃至四月十五日亦爾者。從三月十六日
【現代漢語翻譯】 現代漢語譯本 乞縷使非親織戒二十三：禁止比丘讓非親屬的織工為自己織僧衣。 勸織師僧衣縷戒二十四：禁止勸說織工為僧侶織僧衣。 奪衣戒二十五：禁止奪取他人的衣服。 自與使奪。使與自奪。使與使奪。自與自奪。並犯。又有四句。一別與合奪二合與別奪。三合與合奪。四別與別奪。皆約多衣。約奪時得罪。不約與時也。若彼人破戒無威儀若取不犯者。計其若破戒四重禁奪可開也。奪舉不藏者。不藏舉去不犯也：自己或指使他人奪取，他人或指使他人奪取，指使他人之間互相奪取，自己之間互相奪取，都屬於犯戒。還有四種情況：一是分開給予然後合起來奪取，二是合起來給予然後分開奪取，三是合起來給予然後合起來奪取，四是分開給予然後分開奪取。這些都針對多餘的衣服。在奪取的時候構成犯罪，不在於給予的時候。如果那個人已經破戒，沒有威儀，如果拿走他的衣服不算犯戒。如果那人犯了四重禁戒，奪取他的衣服是可以允許的。奪取后不隱藏，不隱藏地拿走不算犯戒。 畜七日藥過限戒二十六：禁止儲存超過七天的藥物。 四畜過七日者。最初日藥也。第七日藥者。即是第二日藥。至八日明相出正得七日也。若未七日者。謂是第三日已下五日藥也。聽還本主外用墮腳燃燈也。五無緣者。無失奪燒漂緣也：儲存超過七天，指的是最初一天的藥物。第七天的藥物，實際上是第二天的藥物。到第八天早晨，才真正滿七天。如果未滿七天，指的是第三天及以後的五天藥物。允許歸還給原來的主人，或者用於墮胎、洗腳、燃燈。五種沒有因緣的情況：沒有遺失、被奪、被燒、被水漂走的因緣。 逼前求雨衣過前用戒二十七：禁止在雨季前強求雨衣，並在雨季前使用。 二時中得者。謂是求衣時也。即三月十六日已后也。若三月十六日已前得者。即犯過前求竟無再犯後用也。七月十六日已過後用也。若三月十六日用者。過前用也。若潤三月后三月求之。至七月十六日應著。一處不應用。用者吉也。亦不須舍。明年準常用也。了論云。雨衣者為護三衣故須此衣。若路行時覺天欲有雨即取此衣蓋身上。有大雨路行時。脫三衣壁牒舉之著此衣行。雨中於露處浴亦著此衣。浴語通以受濕故名浴。非以著浴故名浴。舍勒者半泥洹僧也。多論云。三月十六日應求應作乃至四月十五日亦爾者。從三月十六日：在兩個時間段內獲得，指的是請求雨衣的時間，即三月十六日之後。如果在三月十六日之前獲得，就犯了在雨季前請求的戒律，之後再使用就不算再犯。七月十六日之後使用是可以的。如果在三月十六日使用，就犯了在雨季前使用的戒律。如果閏三月，就在後三個月請求，到七月十六日應該穿。一個地方不應該使用。使用是吉祥的。也不需要捨棄，明年可以照常使用。《了論》說，雨衣是爲了保護三衣才需要的。如果在路上行走時，覺得天要下雨，就拿這件雨衣蓋在身上。有大雨的時候，脫下三衣，高高舉起，穿上這件雨衣行走。在雨中露天洗澡也可以穿這件雨衣。『浴』這個詞的意思是受濕，不是因為穿著洗澡才叫『浴』。舍勒（Śaileṣa）是半泥洹僧。多論說，三月十六日應該請求製作，直到四月十五日也是一樣，從三月十六日開始。 English version The 23rd precept: Not to have robes woven by non-relatives. The 24th precept: Not to encourage weavers to make robes for monks. The 25th precept: Not to take away another's robe. 'Taking away a robe' includes oneself taking it, instructing another to take it, another instructing oneself to take it, others instructing each other to take it, and oneself instructing oneself to take it; all are offenses. There are also four situations: 1. Giving separately and then taking together; 2. Giving together and then taking separately; 3. Giving together and then taking together; 4. Giving separately and then taking separately. These all relate to extra robes. The offense occurs at the time of taking, not at the time of giving. If the person has broken the precepts and lacks decorum, taking the robe is not an offense. If the person has committed one of the four major offenses, taking the robe is permissible. Taking away a robe without hiding it, taking it away openly, is not an offense. The 26th precept: Not to store medicine beyond seven days. 'Storing medicine beyond seven days' refers to the medicine from the first day. The medicine from the seventh day is actually the medicine from the second day. By the morning of the eighth day, it is truly seven days. If it is less than seven days, it refers to the medicine from the third day onwards for five days. It is permissible to return it to the original owner or use it for abortion, washing feet, or lighting lamps. The five situations where there is no cause: no cause for loss, theft, burning, or being washed away. The 27th precept: Not to solicit rain robes before the rainy season and not to use them before the rainy season. 'Obtaining within the two periods' refers to the time of requesting the robe, which is after the 16th day of the third month. If obtained before the 16th day of the third month, it is an offense of requesting before the rainy season, and using it later is not a repeated offense. Using it after the 16th day of the seventh month is permissible. If used on the 16th day of the third month, it is using it before the rainy season. If there is an intercalary third month, request it in the later three months, and it should be worn by the 16th day of the seventh month. It should not be used in one place. Using it is auspicious. It is also not necessary to discard it; it can be used as usual next year. The Liao Lun says that rain robes are needed to protect the three robes. If one feels it is going to rain while walking on the road, one should take this robe and cover oneself. When there is heavy rain, one should take off the three robes, hold them up high, and walk wearing this robe. Bathing in the rain in an exposed place can also be done wearing this robe. The word 'bathing' generally means being wet; it is not called 'bathing' because one is wearing clothes while bathing. Śaileṣa (舍勒) is a half-Nirvana monk. The Duo Lun says that one should request and make it from the 16th day of the third month until the 15th day of the fourth month, starting from the 16th day of the third month.
【English Translation】 English translation line 1 English translation line 2
至三月盡求作。若得成衣四月一日應畜不合用也。若不成衣至四月十五日聽求聽作(迷日)準前四月一日只合畜不合用。彼與安居同日受用故。與四分不同。四分半月應用浴。即四月一日得用。若舍作余用若著浴若浣若舉者。此並開失法吉。具足文云。六群比丘一切時去夏冬常求雨衣不捨。雨衣便持余用。見有雨衣猶裸形浴。乃至呵言。不應如此。下開文云。犯者三月十六日求四月一日用(己上開提罪)若舍雨衣已乃更作余用。若著浴衣浴不裸形。無雨衣若作雨衣。若浣染若舉處深無犯。十種衣者。一綿衣。二白疊衣。三毛衣。四貯麻衣。五野麻衣。六家麻衣。七白羊毛衣。八鳥毛衣。九絳亦正也。色羊毛衣。十尨色羊毛衣。雨浴衣因毗舍㑢。每請佛及僧。婢白時到見。諸比丘雨中裸浴。因發八愿。請佛食已取一卑床在佛前座。而白佛言。唯愿世尊當與我願。佛言隨意。白言。有客比丘從遠方來。不知所趣愿。世尊聽我。與客比丘食盡形供給。二遠行比丘。或以為食故而不及伴。聽我與遠行。比丘食盡形供給。三有病比丘。不得隨意食。即便命終。若聽我隨病食其病得差。四者與病比丘隨意藥。五與看病比丘食。六常聽比丘粥。七與比丘雨衣。八與比丘尼浴衣也。
急施衣戒二十八
亦名不得過前過後畜
。七月六日已去開受過前不許受。急施衣者。有急因緣而施名急施衣。五分急施衣者。若軍欲行急時。施過時。不后施。祇十二云。急施衣者。若男若女在家欲征時。征還時。死時。女人歸時。施主語比丘言。若今日不取明日無。是名急施。七月六日已去聽受。至十六日已前總有十日。得受急施也。無因緣者。若有失奪等四緣聽過前受。若寄衣比丘遠行隔水道斷開過後畜。此戒二罪不併犯故。若已犯過前竟不犯過後也。三是十日內者。若是十日外得衣者。如七月五日得者名犯。過前受竟無有犯。過後畜之義故須在十日內。謂七月十六日得者。既不犯過前是凈(少字)過後畜方犯也。以衣不重犯故也。且如七月十四日受得急施衣。得畜兩日。即入迦提。迦提外猶開八日。如是十三日受后即得七日十二日受。為至月七日受。后余有一日前頭。一日後即開也。
有難蘭若離衣戒二十九
五無因緣者。謂有命梵等難。不得會衣開不犯也。明多緣者。一者諸比丘夏中蘭若安居。若出乞食被取薪人放牛羊人持戶鉤開房偷衣物將去。因聽寄衣。為有恐畏失衣。即此為緣。無有日限。二緣者。因優波離滅凈衣。重恐遭雨不能勝。佛令離衣。問幾時得還。阿難計去二日住二日來二日。總計六日。因此開六日。第二緣也。必有
【現代漢語翻譯】 現代漢語譯本：七月六日之後才允許接受急施衣。所謂『急施衣』，是指有緊急因緣而施捨的衣服。五種情況下的急施衣：如果軍隊要緊急出征時，施捨已經過時的衣服，之後不再施捨。祇十二部經中說：『急施衣』，是指男子或女子在家中，將要被徵召時，徵召返回時，臨死時，女子出嫁時，施主對比丘說：『如果今天不接受，明天就沒有了。』這稱為急施。七月六日之後允許接受，到十六日之前總共有十天，可以接受急施衣。沒有因緣的情況：如果有失竊、搶奪等四種因緣，允許提前接受。如果寄放衣服的比丘要遠行，被河流阻斷，允許過後儲存。此戒律的兩種罪行不會同時觸犯，如果已經觸犯了提前接受的罪行，就不會觸犯過後儲存的罪行。第三種情況是十天之內，如果在十天之外得到衣服，比如七月五日得到，就屬於違犯。提前接受的罪行已經觸犯，就沒有過後儲存的意義，所以必須在十天之內。比如七月十六日得到，因為沒有觸犯提前接受的罪行，所以是清凈的，過後儲存才會觸犯。因為衣服的戒律不會重複觸犯。比如七月十四日接受了急施衣，可以儲存兩天，就進入了迦提月。迦提月之外仍然開放八天。如果是十三日接受，之後就可以儲存七天，十二日接受，直到七月七日接受，之後還剩一天，前頭一天，後頭一天，就開放了。 有關於困難情況下蘭若（遠離塵囂的修行場所）離衣戒的第二十九條 五種沒有因緣的情況：指有性命危險、觸犯梵行等困難，無法會集衣物，允許不違犯戒律。說明多種因緣的情況：第一種是諸位比丘在夏季的蘭若中安居，如果出去乞食，被砍柴人、放牛羊人拿著戶鉤打開房間偷走衣物，因此允許寄放衣服，因為害怕丟失衣物，以此為因緣，沒有日期限制。第二種因緣是，因為優波離（Upali）滅盡了乾淨的衣服，又擔心遇到下雨無法克服，佛陀允許離衣。問：什麼時候可以歸還？阿難（Ananda）計算去兩天，住兩天，來兩天，總共六天。因此開放六天，這是第二種因緣。必須有...
【English Translation】 English version: After July 6th, it is allowed to receive 'urgent robe offerings'. The so-called 'urgent robe offering' refers to robes offered due to urgent circumstances. There are five situations for urgent robe offerings: If the army is about to go on an urgent expedition, offering robes that are already out of season, and no further offerings will be made afterward. The Jhi-shi-er (祇十二) Sutra says: 'Urgent robe offering' refers to when a man or woman at home is about to be conscripted, when returning from conscription, when dying, when a woman is getting married, and the donor says to the Bhikkhu (比丘, Buddhist monk): 'If you don't accept it today, there will be none tomorrow.' This is called urgent offering. After July 6th, it is allowed to receive, and there are a total of ten days until the 16th to receive urgent robe offerings. Situations without a cause: If there are four causes such as theft or robbery, it is allowed to receive in advance. If a Bhikkhu who has entrusted his robe is traveling far and is blocked by a river, it is allowed to store it afterward. The two offenses of this precept will not be committed simultaneously. If the offense of receiving in advance has already been committed, the offense of storing afterward will not be committed. The third situation is within ten days. If the robe is obtained outside of ten days, such as on July 5th, it is considered a violation. The offense of receiving in advance has already been committed, so there is no meaning of storing afterward, so it must be within ten days. For example, if it is obtained on July 16th, because the offense of receiving in advance has not been committed, it is pure, and storing afterward will be an offense. Because the precept of robes will not be repeatedly violated. For example, if an urgent robe offering is received on July 14th, it can be stored for two days, and then it enters the Kathina (迦提) month. Outside of the Kathina month, it is still open for eight days. If it is received on the 13th, then it can be stored for seven days. If it is received on the 12th, until it is received on July 7th, there is one day left, one day before, and one day after, it is open. The twenty-ninth precept regarding leaving robes in difficult situations in a secluded Aranya (蘭若, secluded place for practice). Five situations without a cause: Refers to difficulties such as life-threatening situations or violating Brahma-conduct, where it is impossible to gather robes, and it is allowed not to violate the precepts. Explaining multiple causes: The first is that the Bhikkhus are residing in the Aranya during the summer retreat. If they go out to beg for food, woodcutters or cattle herders open the room with door hooks and steal robes, therefore it is allowed to entrust robes, because of the fear of losing robes, this is the cause, and there is no time limit. The second cause is that because Upali (優波離) exhausted his clean robes, and he was worried that he would not be able to overcome the rain, the Buddha allowed him to leave his robes. Question: When can it be returned? Ananda (阿難) calculated two days to go, two days to stay, and two days to come, for a total of six days. Therefore, it is open for six days, this is the second cause. There must be...
他緣者。即此憂波離和僧往來開六夜。是一他緣也。因聚落比丘起過者。當四分家寄衣不作日限。因聚落中失火。蘭若比丘恐火燒衣。夜來會衣被招機過。遂制六夜不顯緣相致。今故師妄執者。古師云。疑恐怖但開六夜。過則結罪。既因過生制六夜定。何得更開文中但怖等緣不開余緣也。古師唯許有恐怖緣。但開一度。是妄執也。今準諸部有緣皆開。五分佛塔和上緣等。皆開六夜。明瞭論聽法未了常開。為四分文中不明多緣。又不言多度。度是不顯緣相也。四分更不言有和上阇梨塔事等緣。開之文中不作此說。故道而不顯緣相也。余同聚落戒說者。即此戒開文。若舍會失奪恐怖險難等。一同前戒不能繁引。故總攝之也。寄衣村裡。六夜合會作失奪燒等相不離。
回僧物入己戒三十
而未分僧別二異者。以定許其僧而未分彼此之異也。十誦多論若檀越施此自恣僧物回與彼者。問此若定屬之。物回時即合犯夷。若不定屬物究竟合吉。何言不還方許成重邪。故知部別不同。未詳通意也。
律抄第三卷手決一卷
【現代漢語翻譯】 現代漢語譯本 『他緣』指的是，就像優波離（Upali，佛陀十大弟子之一，持戒第一）和僧團往來，允許開六夜方便。這是一個『他緣』的例子。因為聚落中的比丘犯戒，比如四分律中，寄放的衣服沒有設定歸還的日期限制。又因為聚落中發生火災，蘭若（Aranya，寂靜處，指遠離村落的修行場所）的比丘擔心火燒到衣服，晚上聚集在一起整理衣物，因此導致了過失。於是制定了六夜的規定，但沒有明確說明允許開例外的具體情況。現在的老師妄加執著，古代的老師說，只有在懷疑有恐怖的情況下才能開六夜，超過六夜就要結罪。既然是因為過失才制定了六夜的規定，為什麼現在又說只允許因為恐怖等原因才能開，不允許其他原因開呢？古代的老師只允許有恐怖的原因，而且只允許開一次，這是妄加執著。現在根據各個律部的說法，只要有因緣都可以開，比如五分律中的佛塔、和尚等因緣，都可以開六夜。《明瞭論》中，聽法沒有完成也可以經常開。因為四分律中沒有明確說明多種因緣，也沒有說只能開一次。『度』指的是不明確說明因緣的情況。四分律中沒有說有和尚、阿阇梨（Acharya，導師）塔事等因緣可以開，文中沒有這樣說，所以只是說了可以開，但沒有明確說明因緣。其餘與聚落戒的說法相同，這個戒的開緣，如果有捨棄、集會、遺失、搶奪、恐怖、險難等情況，都與前面的戒相同，不能一一列舉，所以總括地說。寄放衣服在村裡，六夜內集合，發生遺失、搶奪、燒燬等情況，都不能離開這些情況。 『回僧物入己戒』第三十條 而對於未分僧的彼此差異，是因為已經確定許給僧團，但還沒有區分彼此的差別。《十誦律》、《多論》中說，如果檀越（Danapati，施主）佈施給自恣僧的物品，又轉回給其他僧團，如果這個物品已經確定屬於這個僧團，那麼轉回的時候就應該犯波羅夷罪（Parajika，斷頭罪，最重的罪），如果物品沒有確定歸屬，那麼最終是吉祥的。為什麼說不歸還才允許構成重罪呢？所以知道各個律部的說法不同，還沒有詳細研究通用的意義。 《律抄》第三卷，《手決》一卷
【English Translation】 English version 'Other causes' refer to situations like Upali (one of the Buddha's ten principal disciples, foremost in discipline) interacting with the Sangha (monastic community), allowing for the opening of six nights of accommodation. This is an example of an 'other cause.' Because the Bhikkhus (monks) in the settlements violated the precepts, such as in the Dharmaguptaka-vinaya (四分律), where there was no set date limit for returning deposited robes. Also, because a fire broke out in the settlement, the Aranya (quiet place, referring to a place of practice away from the village) Bhikkhus worried that the fire would burn the robes, and gathered together at night to sort them out, thus leading to faults. Therefore, the rule of six nights was established, but without clearly stating the specific circumstances under which exceptions were allowed. The current teachers are clinging to it wrongly. The ancient teachers said that only in cases of suspected terror could the six nights be opened, and exceeding six nights would result in offenses. Since the rule of six nights was established because of faults, why is it now said that only terror and other reasons are allowed, and other reasons are not allowed? The ancient teachers only allowed terror as a reason, and only allowed it to be opened once, which is a false adherence. Now, according to the various Vinayas (律部), any cause can be opened, such as the causes of stupas (佛塔), Upadhyayas (和尚, preceptor), etc., in the Sarvastivada Vinaya (五分律), all of which can be opened for six nights. The Abhidharmasamuccaya (明瞭論) states that listening to the Dharma (法) that is not completed can often be opened. Because the Dharmaguptaka-vinaya does not clearly state many causes, nor does it say that it can only be opened once. 'Degree' refers to the situation where the causes are not clearly stated. The Dharmaguptaka-vinaya does not say that there are causes such as Upadhyayas, Acharyas (阇梨, teacher), stupa matters, etc., that can be opened. The text does not say this, so it only says that it can be opened, but does not clearly state the causes. The rest is the same as the precepts of the settlement. The opening conditions of this precept, if there are abandonment, assembly, loss, robbery, terror, danger, etc., are the same as the previous precepts and cannot be listed one by one, so they are summarized. Depositing clothes in the village, gathering within six nights, and the occurrence of loss, robbery, burning, etc., cannot be separated from these situations. The thirtieth precept of 'Returning Sangha property for personal use'. As for the differences between the undivided Sangha, it is because it has been determined to be given to the Sangha, but the differences between each other have not been distinguished. The Dasabhumi Sutra (十誦律) and the Mahavibhasa (多論) say that if a Danapati (檀越, benefactor) donates items to the Sangha for Pavarana (自恣, self-surrender) and returns them to another Sangha, if the item has been determined to belong to this Sangha, then returning it should constitute a Parajika (波羅夷, expulsion) offense, the most serious offense. If the item has not been determined to belong, then it is ultimately auspicious. Why is it said that not returning it is allowed to constitute a serious offense? Therefore, it is known that the statements of the various Vinayas are different, and the general meaning has not been studied in detail. Volume 3 of Vinaya Excerpts (律抄), one volume of Hand Decisions (手決)