Chinese
“人左右反抄衣，不为说法，除病，应当学。 “人放衣挑，不为说法，除病，应当学。 “人着屐，不为说法，除病，应当学。 “人着革屣，不为说法，除病，应当学。 “人执盖，不得为说法，除病，应当学。 “人捉杖，不为说法，除病，应当学。 “人捉五尺刀，不为说法，除病，应当学。 “人捉小刀，不为说法，除病，应当学。 “人捉弓箭种种器仗，不为说法，除病，应当学。 “不应生草上大小便涕唾，除病，应当学。 “不应净用水中大小便涕唾，除病，应当学。 “不应立大小便，除病，应当学。 “树过人不应上，除因缘，应当学。” “诸大德！已说众学法竟。今问，诸大德是中清净不？”(如是三说)“诸大德是中清净，默然故，是事如是持。” “诸大德！是七灭诤法，半月半月戒经中说。 “应与现前毗腻人，当与现前毗腻。 “应与忆念毗腻人，当与忆念毗腻。 “应与不痴毗腻人，当与不痴毗腻。 现代汉语译本 应当学习。 ‘如果有人袒露胸膛，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人袒露胁部，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人反抄衣袖，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人左右反抄衣袖，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人放下衣物挑着，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人穿着木屐，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人穿着皮鞋，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人拿着伞盖，不得为此说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人拿着手杖，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人拿着五尺长的刀，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人拿着小刀，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘如果有人拿着弓箭等各种器仗，不为了说法，而是因为疾病，应当学习（允许这样做）。’ ‘不应该在生草上大小便、擤鼻涕、吐痰，除非因为疾病，应当学习（避免这样做）。’ ‘不应该在干净的水中大小便、擤鼻涕、吐痰，除非因为疾病，应当学习（避免这样做）。’ ‘不应该站着大小便，除非因为疾病，应当学习（避免这样做）。’ ‘树的高度超过人就不应该攀爬，除非有因缘，应当学习（避免这样做）。’ ‘诸位大德！已经说完众学法。现在问，诸位大德对此是否清净？’（像这样说三遍）‘诸位大德对此清净，因为默然，所以这件事就这样持守。’ ‘诸位大德！这是七种灭诤法，在半月半月的戒经中宣说。 ‘应当给予现前毗腻（vinaya，音译，戒律）人，应当给予现前毗腻。’ ‘应当给予忆念毗腻人，应当给予忆念毗腻。’ ‘应当给予不痴毗腻人，应当给予不痴毗腻。
English
English version It should be learned. ‘If a person exposes their chest, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person exposes their flank, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person folds their sleeves backwards, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person folds their sleeves backwards on both sides, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person puts down their clothes and carries them on a pole, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person wears wooden clogs, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person wears leather shoes, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person holds an umbrella, they should not teach the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person holds a staff, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person holds a five-foot-long knife, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person holds a small knife, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘If a person holds bows, arrows, and various weapons, not for the sake of teaching the Dharma, but due to illness, it should be learned (it is permissible).’ ‘One should not urinate, defecate, blow one's nose, or spit on living grass, unless due to illness, it should be learned (avoid doing so).’ ‘One should not urinate, defecate, blow one's nose, or spit in clean water, unless due to illness, it should be learned (avoid doing so).’ ‘One should not urinate or defecate while standing, unless due to illness, it should be learned (avoid doing so).’ ‘One should not climb a tree taller than a person, unless there is a reason, it should be learned (avoid doing so).’ ‘Venerable monks! The rules of learning have been explained. Now I ask, are you pure in these matters?’ (Say this three times) ‘Venerable monks are pure in these matters, because of silence, so this matter is upheld in this way.’ ‘Venerable monks! These are the seven methods for settling disputes, which are spoken of in the precepts recited every half-month. ‘It should be given to the present Vinaya (vinaya, transliteration, discipline) person, it should be given to the present Vinaya.’ ‘It should be given to the Vinaya person who remembers, it should be given to the Vinaya who remembers.’ ‘It should be given to the Vinaya person who is not foolish, it should be given to the Vinaya who is not foolish.’ -------------------------------------------------------------------------------- “应与自言持人，当与自言持。 “应与觅罪相人，当与觅罪相。 “应与觅罪相人，当与多觅罪相。
Chinese
“种种僧中诤事生，如草布地除灭，应当学。” “诸大德！已说七灭诤法竟。今问，诸大德是中清净不？”(如是三说)“诸大德是中清净，默然故，是事如是持。” “诸大德！已说戒序、四波罗夷、十三僧残、二不定、三十尼萨耆波夜提、九十波夜提、四波罗夷提提舍尼、众学法、七灭诤法竟。是事入佛经中，半月半月戒经中说。若有余学，当一心学。如水乳合安乐行，应当学。” 佛告比丘：“毗婆尸佛如来、应供、正遍知，为寂静僧，最初略说波罗提木叉： “‘忍辱第一道， 涅槃佛称最， 出家恼他人， 不名为沙门。’ “第二尸弃佛如来、应供、正遍知，为寂静僧，最初略说波罗提木叉： “‘譬如明眼人， 能避险恶道， 世有聪明人， 能远离众恶。’ “第三毗钵施佛如来、应供、正遍知，为寂静僧，最初略说波罗提木叉： “‘不毁亦不犯， 如戒所说行， 饭食知节量， 常乐在空处， 心常乐精进， 是名诸佛教。’ “第四拘楼孙佛如来、应供、正遍知，为寂静僧，最初略说波 现代汉语译本 ‘对于应该用自言持（自己承认过失）来处理的人，就应该用自言持来处理。 ‘对于应该寻找罪相来处理的人，就应该寻找罪相。 ‘对于应该寻找罪相来处理的人，就应该更多地寻找罪相。 ‘僧团中出现各种各样的争端，应该像用草覆盖地面一样消除，应当学习。’ ‘诸位大德！七灭诤法已经说完。现在问，诸位大德对此是否清净？’（这样说三遍）‘诸位大德对此清净，因为默然，所以这件事就这样确定。’ ‘诸位大德！戒序、四波罗夷（根本罪）、十三僧残（仅次于根本罪的重罪）、二不定（罪名不确定的罪）、三十尼萨耆波夜提（舍堕罪）、九十波夜提（单堕罪）、四波罗夷提提舍尼（向彼悔罪）、众学法（关于行为规范的戒律）、七灭诤法已经说完。这些内容都收录在佛经中，在半月半月的戒经中宣说。如果还有需要学习的，应当一心学习。像水和乳融合一样安乐地修行，应当学习。’ 佛告诉比丘（佛教出家男众）们：‘毗婆尸佛（Vipassi Buddha）如来（Tathagata）、应供（Arhat）、正遍知（Samyaksambuddha），为了寂静的僧团，最初简略地说出波罗提木叉（Pratimoksha）： ‘忍辱是第一要道，涅槃（Nirvana）是佛所称赞的最高境界，出家却恼乱他人，不能称为沙门（Sramana，出家修行者）。’ ‘第二位，尸弃佛（Sikhi Buddha）如来、应供、正遍知，为了寂静的僧团，最初简略地说出波罗提木叉： ‘譬如明眼人，能够避开危险的道路，世上有聪明人，能够远离各种恶行。’ ‘第三位，毗钵施佛（Vessabhu Buddha）如来、应供、正遍知，为了寂静的僧团，最初简略地说出波罗提木叉： ‘不毁犯也不违越，如戒律所说的那样实行，饮食知道节制，常常喜欢在空闲的地方，内心常常喜欢精进，这就是诸佛的教导。’ ‘第四位，拘楼孙佛（Kakusandha Buddha）如来、应供、正遍知，为了寂静的僧团，最初简略地说出波罗提木叉：
English
English version ‘To the person who should be dealt with by self-admission, one should deal with self-admission. ‘To the person who should be dealt with by seeking out faults, one should seek out faults. ‘To the person who should be dealt with by seeking out faults, one should seek out more faults. ‘When various disputes arise in the Sangha (monastic community), they should be eliminated like covering the ground with grass; one should learn this.’ ‘Venerable ones! The seven methods for settling disputes have been explained. Now I ask, are the venerable ones clear on this matter?’ (This is said three times.) ‘The venerable ones are clear on this matter; because of silence, this matter is thus established.’ ‘Venerable ones! The introduction to the precepts, the four Parajikas (defeats), the thirteen Sanghadisesas (formal meetings), the two Aniyatas (undetermined offenses), the thirty Nissaggiya Pacittiyas (offenses entailing forfeiture), the ninety Pacittiyas (expiatory offenses), the four Patidesaniyas (offenses to be confessed), the Sekhiyas (rules of training), and the seven methods for settling disputes have been explained. These matters are included in the Buddha's teachings and are recited in the Pratimoksha (monastic code) every half month. If there is more to learn, one should learn with a focused mind. One should practice happily, like water and milk blending together.’ The Buddha told the Bhikkhus (Buddhist monks): ‘Vipassi Buddha (Vipassi Buddha), the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), for the sake of the peaceful Sangha, initially briefly stated the Pratimoksha (Pratimoksha): ‘Patience is the foremost practice, Nirvana (Nirvana) is said by the Buddha to be the highest, one who has left home but troubles others, is not called a Sramana (Sramana, a religious ascetic).’ ‘The second, Sikhi Buddha (Sikhi Buddha), the Tathagata, Arhat, Samyaksambuddha, for the sake of the peaceful Sangha, initially briefly stated the Pratimoksha: ‘Just as a person with clear eyes can avoid dangerous paths, so too, a wise person in the world can avoid all evils.’ ‘The third, Vessabhu Buddha (Vessabhu Buddha), the Tathagata, Arhat, Samyaksambuddha, for the sake of the peaceful Sangha, initially briefly stated the Pratimoksha: ‘Not destroying nor transgressing, acting as the precepts say, knowing moderation in food, always delighting in empty places, the mind always delighting in diligence, this is called the teaching of all the Buddhas.’ ‘The fourth, Kakusandha Buddha (Kakusandha Buddha), the Tathagata, Arhat, Samyaksambuddha, for the sake of the peaceful Sangha, initially briefly stated the Pratimoksha: -------------------------------------------------------------------------------- 罗提木叉： “‘譬如蜂采华， 不坏色与香， 但取其味去。 比丘出聚然， 不破坏他事， 不观作不作， 但自观身行， 谛视善不善。’
Chinese
“第五拘那含牟尼佛如来、应供、正遍知，为寂静僧，最初略说波罗提木叉： “‘欲得好心莫放逸， 圣人善法当勤学， 若有智寂一心人， 乃能无复愁忧患。’ “第六迦叶佛如来、应供、正遍知，为寂静僧，最初略说波罗提木叉： “‘一切恶莫作， 当具足善法， 自净其志意， 是名诸佛教。’ “第七我释迦牟尼佛如来、应供、正遍知，为寂静僧，最初略说波罗提木叉： “‘护身为善哉， 能护口亦善， 护意为善哉， 护一切亦善， 比丘护一切， 便得离众苦。 比丘守口意， 身不犯众恶， 是三业道净， 得圣所得道。 若人捶骂不还报， 于嫌恨人心不恨， 于瞋人中心常净， 见人为恶自不作。’” “七佛为世尊， 能救护世间， 所可说戒经， 我已广说竟。 诸佛及弟子， 恭敬是戒经， 恭敬戒经已， 各各相恭敬， 惭愧得具足， 能得无为道。” “已说戒经竟，僧一心布萨。” 五 现代汉语译本 罗提木叉： ‘譬如蜜蜂采花，不损坏花的颜色和香味，只是取走它的花蜜。比丘进入村落也是这样，不破坏他人的事务，不观察他人做什么或不做什么，只是观察自己的身行，审视什么是善，什么是不善。’ ‘第五位拘那含牟尼佛（Kunakarnamuni Buddha，过去七佛之一）如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养的人）、正遍知（Samyaksambuddha，完全觉悟者），为寂静的僧团，最初简略地说波罗提木叉（Pratimoksha，戒律）： ‘想要获得好的心境就不要放逸，对于圣人的善法应当勤奋学习，如果有人智慧寂静，一心不乱，就能没有忧愁和忧患。’ ‘第六位迦叶佛（Kasyapa Buddha，过去七佛之一）如来、应供、正遍知，为寂静的僧团，最初简略地说波罗提木叉： ‘一切恶事都不要做，应当具足一切善法，自己清净自己的心意，这就是诸佛的教导。’ ‘第七位我释迦牟尼佛（Sakyamuni Buddha，现在佛）如来、应供、正遍知，为寂静的僧团，最初简略地说波罗提木叉： ‘守护自身是好的，能够守护口也是好的，守护心意是好的，守护一切都是好的，比丘守护一切，便能脱离各种痛苦。 比丘守护口和意，身体不犯各种恶行，这三种行为清净，就能得到圣人所得到的道。 如果有人捶打谩骂也不还报，对于怀有嫌隙和怨恨的人心里也不怨恨，对于嗔怒的人心中常常保持清净，看到别人做恶自己不做。’’ ‘七佛是世间的尊者，能够救护世间，所说的戒经，我已经广泛地说完了。 诸佛以及他们的弟子，恭敬这部戒经，恭敬戒经之后，各自互相恭敬，惭愧心得以具足，就能得到无为之道。’ ‘已经说完戒经，僧团一心举行布萨（Posadha，一种佛教仪式）。’