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(No need to face the object, one should already possess proper deportment, as previously stated). 'I, so-and-so, have committed a dukkata (a minor offense) regarding wearing clothing improperly. Now, with a repentant heart, I confess my transgression.' (Said once) Tenth: Miscellaneous Practices for Maintaining the Dharma (Cultivating cessation and action together, benefiting oneself and others, presenting the teachings, practices, causes, and effects according to essentials. First, describe the tenets of this school, then refute the views of other schools). Practicing the Six Recollections (The Vinaya states: 'A bhiksu (monk) should know the number of days in the waxing and waning moon, know the Posadha (Uposatha, day of observance), and repent to purify himself.' It also states: 'One should first mentally offer food; if one eats without thinking of giving to others, it is a dukkata (minor offense).' However, the texts are scattered and not in order. The framework for the Six Recollections is found in the Sanghika, and now, based on that text, we use its meaning as the standard. Since it must be done constantly, it is recorded at the beginning). First: Recollecting and Knowing the Number of Days (One should say): 'Today is the first day of the waning dark moon.' (Up to the fourteenth day. If it is a major month, say 'major'. The waxing moon is always major and never minor, so one can say it accordingly). Second: Recollecting and Knowing the Place of Food (If one always begs for food, one should say): 'I always beg for food.' (If one eats monastic food, one should say) 'I eat monastic food.' (If one eats one's own food, one should say) 'I eat my own food.' (If one receives an invitation from someone and intends to go oneself, one should say) 'I eat at so-and-so's house.' (If one receives multiple invitations and cannot attend them all, one should attend one invitation oneself and give the rest to others. The recipients should only be bhiksus (monks) or sramaneras (novice monks). One should instruct the person to whom one is giving with the following words). 'Elder! So-and-so danapati (donor) has given me five portions of proper food. I have a reason why I cannot go, so now I give it to you.' (If time is pressing and there is no one to give it to, the Vinaya allows one to mentally give it to someone. One should make the thought): 'I request that this portion be given to so-and-so bhiksu (monk).' (If there is a reason for breaking the invitation, one should also explain it according to the situation. If there is no fixed place for food, one should say) 'I do not break invitations for food.' Third: Recollecting and Knowing the Number of Years of Acceptance (One should say): 'I, on such-and-such year, month, and day' --------------------------------------------------------------------------------
Chinese
一尺木(若干)影，受具足戒，无夏。”(一夏、多夏，随数称之) 第四念知衣钵受净(应云)：“我三衣、钵具足。并受持长衣，并说净。”(若阙衣钵，或未受持、未说净等，念持念说随事称之) 第五念知身强羸(应云)：“我今不病堪行道。”(若有病应云)“我有病须疗治。” 作残食法(佛言：“持食着钵中，手擎对未足食比丘，偏袒右肩右膝着地，作是言。”)。 “长老一心念！我某甲食已足，为我作残食法。”(彼比丘为取残已，问言云)“是食与我耶？”(答言)：“与。”(便为食少许，余残还之者。若都不食，但取已还之。语言)“此是我残，与汝。”(亦名残食) 白同利食前后入聚落法。 “大德一心念！我某甲比丘，先受某甲请。今有某缘事，欲入某处聚落至某家。白大德知。” 白非时入聚落法。 “长老！我非时入聚落(《十诵律》云)至某城邑聚落某甲舍。”(前人答言)“可尔。防护。” 贩卖求利法(律云：若比丘欲货易，应使净人语言)。 “为我以此物货易之。”(又应心念)“宁使彼得我利，我不得我利。”(若自货易，应于五众中。若与白衣货易，突吉罗) 弟子欲辞行和上量宜法(若路 现代汉语译本 ‘一尺木(若干)’影，受具足戒，没有夏安居。’（一个夏安居、多个夏安居，根据数量称说。） 第四，念知衣钵受净（应该说）：‘我的三衣、钵都具足。并且受持长衣，并且说清净。’（如果缺少衣钵，或者没有受持、没有说清净等，念诵和陈述应根据实际情况称说。） 第五，念知身体强弱（应该说）：‘我现在没有疾病，能够修行。’（如果有疾病，应该说）‘我生病了，需要治疗。’ 作残食法（佛说：‘拿着食物放在钵中，用手举着对着未吃饱的比丘，偏袒右肩，右膝着地，这样说。’）。 ‘长老一心念！我某甲(姓名)已经吃饱了，请为我作残食法。’（那位比丘取走残食后，问道）‘这食物给我吗？’（回答说）：‘给。’（便吃掉少许食物，其余的残食还给施主。如果完全不吃，只是取走后还给施主，说）‘这是我的残食，给你。’（也叫残食） 白同利食前后入聚落法。 ‘大德一心念！我某甲(姓名)比丘，先前接受了某甲(姓名)的邀请。现在有某种因缘，想要进入某处聚落到某家。禀告大德知晓。’ 白非时入聚落法。 ‘长老！我非时进入聚落（《十诵律》说）到某城邑聚落某甲(姓名)的住所。’（对方回答说）‘可以。注意防护。’ 贩卖求利法（律中说：如果比丘想要进行贸易，应该让净人说）。 ‘请你帮我把这个东西卖掉。’（又应该心里想）‘宁可让他得到利益，我得不到利益。’（如果自己进行贸易，应该在五众中进行。如果与白衣进行贸易，犯突吉罗(一种轻罪)） 弟子想要告辞离开，和尚衡量是否适宜的方法（如果路
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English version 'A 'one-foot wood (several)' shadow, receiving the full precepts, without a summer retreat.' (One summer retreat, multiple summer retreats, named according to the number.) Fourth, mindful knowing of robes and bowl received and purified (should say): 'My three robes and bowl are complete. And I uphold the long robe, and declare it purified.' (If lacking robes or bowl, or not upheld, not declared purified, etc., the recitation and statement should be made according to the circumstances.) Fifth, mindful knowing of bodily strength or weakness (should say): 'I am now without illness and able to practice the Way.' (If ill, should say) 'I am ill and need treatment.' The method of dealing with leftover food (The Buddha said: 'Holding the food in the bowl, holding it up with the hand towards the bhikkhu who has not had enough to eat, baring the right shoulder, placing the right knee on the ground, say these words.') 'Venerable, be mindful! I, so-and-so (name), have had enough to eat, please perform the method of dealing with leftover food for me.' (After that bhikkhu has taken the leftovers, he asks) 'Is this food given to me?' (Answer) 'Yes.' (Then he eats a small amount of the food, and returns the remaining leftovers to the donor. If he does not eat at all, but only takes it and returns it, he says) 'This is my leftover food, I give it to you.' (It is also called leftover food) The method of informing before and after entering a village for shared benefit. 'Venerable Sir, be mindful! I, the bhikkhu so-and-so (name), previously received an invitation from so-and-so (name). Now there is a certain reason, wanting to enter a certain village to go to a certain house. Informing the Venerable Sir for knowledge.' The method of informing about entering a village at an improper time. 'Venerable! I am entering a village at an improper time (The *Tenfold Vinaya* says) to the residence of so-and-so (name) in such-and-such town or village.' (The person replies) 'It is permissible. Be mindful of protection.' The method of trading for profit (The Vinaya says: If a bhikkhu wants to trade, he should have a layperson say). 'Please trade this item for me.' (And he should think in his mind) 'May he gain profit from me, and I not gain profit from him.' (If he trades himself, it should be among the five assemblies. If he trades with a layperson, it is a *dukkhata* (a minor offense)) The method for the preceptor to assess the suitability of a disciple's request to depart (If the road --------------------------------------------------------------------------------
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有疑怖；或行伴无知，不知诵戒布萨羯磨；或彼方乞食难得持法律解律仪人、若好斗讼希破僧事；若彼方得病，无随病食药、无看病人。诸有一事，皆勿听去。弟子强去，得轻师波逸提。和上若不筹量听去，得突吉罗罪也)。 持律比丘来承迎祇供法(佛言：“今为诸比丘结初应学法。若闻持律者来，不应避去，应为扫洒整理屋舍及卧具，半由旬迎。疑难要当出，代担衣物、办水具。中设过中饮，应请说法。若实求解，应如法说。若触恼问，即不应答。旦为设前食后食，为求留安居。复应为求施衣檀越。应如是供养。若不尔，突吉罗罪。”)。 持律比丘有七种宜(一、多闻诸法；二、能筹量是法非法；三、筹量比丘尼；四、善摄师教；五、若到他处所说无畏；六、自住毗尼；七、知共不共戒之)。 应说戒人法(有一住处，跋难陀为上座，众僧请说戒。答曰：“诵忘。”诸比丘言：“若忘，何故在上座处？”以是白佛。佛言：“上座说戒，若不说，突吉罗。”不知齐几为上座？佛言：“于上无人，皆名上座。”)。 僧尼二众尊卑礼敬法(佛言：“从今听诸比丘随次礼上座。诸比丘尼礼一切比丘，亦随次相礼。式叉摩那礼一切比丘、比丘尼，亦随次相礼。沙弥亦如是。沙弥尼礼一切比丘、 现代汉语译本： 如果（前往的地方）有疑虑和恐惧；或者同行的人不了解情况，不知道如何诵戒、布萨（Upavasatha，斋戒）和羯磨（Karma，业）；或者那个地方难以乞食，没有持守戒律、精通戒律的人，或者好争斗诉讼，希望破坏僧团的事情；或者那个地方容易生病，没有适合病人的食物和药物，也没有照顾病人的人。凡是有以上任何一种情况，都不要允许（弟子）前往。弟子执意要去，（和上）会犯轻师波逸提（Pācittiya，一种戒律罪名）。和上如果不仔细考虑就允许（弟子）前往，会犯突吉罗（Dukkata，一种轻微的戒律罪名）。 持律的比丘前来接受供养的仪轨（佛说：‘现在为各位比丘制定最初应该学习的仪轨。如果听说有持律的比丘前来，不应该回避离开，应该为他打扫整理房屋和卧具，到半由旬（Yojana，古印度长度单位）的地方迎接。有疑问一定要提出来，代他挑担衣物，准备饮水用具。中午准备过午饮品，应该请他说法。如果确实是求解，应该如法解说。如果问的问题带有冒犯性，就不应该回答。早晨为他准备早饭和午饭，请求他留下来安居。还要为他寻找布施衣服的施主。应该这样供养。如果不这样做，会犯突吉罗罪。’） 持律的比丘有七种适宜的条件（一、广泛听闻各种佛法；二、能够衡量什么是佛法，什么不是佛法；三、衡量比丘尼；四、善于领会师父的教导；五、如果到了其他地方，所说的话没有畏惧；六、自己安住于毗尼（Vinaya，戒律）；七、知道共同遵守和不共同遵守的戒律）。 应该说戒的人的条件（有一个住处，跋难陀（Nanda）是上座，僧众请他说戒。他回答说：‘（我）背诵忘记了。’各位比丘说：‘如果忘记了，为什么还要在上座的位置上？’因此将此事禀告佛陀。佛陀说：‘上座说戒，如果不说，会犯突吉罗罪。’不知道多少资历才能成为上座？佛陀说：‘在（僧团）中没有比他更高的人，都可以称为上座。’） 僧团和尼众之间尊卑礼敬的仪轨（佛说：‘从今以后允许各位比丘按照次序礼敬上座。各位比丘尼礼敬所有的比丘，也按照次序互相礼敬。式叉摩那（Siksamana，学戒女）礼敬所有的比丘、比丘尼，也按照次序互相礼敬。沙弥（Sramanera，小沙弥）也像这样。沙弥尼（Sramanerika，小沙弥尼）礼敬所有的比丘、
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English version: If there are doubts and fears (in the place to which one is going); or if the traveling companions are ignorant and do not know how to recite the precepts, perform the Upavasatha (fasting day), and the Karma (actions); or if it is difficult to obtain alms in that place, and there are no people who uphold the precepts, are well-versed in the Vinaya (discipline), or if they are fond of disputes and lawsuits, hoping to disrupt the Sangha (community); or if it is easy to get sick in that place, and there is no food or medicine suitable for the sick, and no one to take care of the sick. If any of the above conditions exist, do not allow (the disciple) to go. If the disciple insists on going, (the preceptor) will commit a minor offense of Pācittiya (an offense in the monastic code). If the preceptor allows (the disciple) to go without careful consideration, he will commit an offense of Dukkata (a minor offense). The proper conduct for a Vinaya-holding Bhikkhu (monk) who comes to receive offerings (The Buddha said: 'Now I will establish the initial practices that all Bhikkhus should learn. If you hear that a Vinaya-holding Bhikkhu is coming, you should not avoid him and leave, but should sweep and tidy the house and bedding for him, and greet him half a Yojana (an ancient Indian unit of distance) away. If there are doubts, be sure to raise them, carry his clothes and belongings for him, and prepare water for him. Prepare drinks for him at midday, and you should invite him to teach the Dharma. If he is truly seeking answers, you should explain the Dharma according to the rules. If the questions are offensive, you should not answer them. Prepare breakfast and lunch for him, and ask him to stay for the retreat. You should also seek out donors to provide him with robes. You should make offerings in this way. If you do not do so, you will commit an offense of Dukkata.') A Vinaya-holding Bhikkhu should have seven suitable qualities (1. He should have heard extensively about various Dharmas; 2. He should be able to discern what is Dharma and what is not Dharma; 3. He should be able to assess Bhikkhunis; 4. He should be good at understanding the teacher's instructions; 5. If he goes to other places, his words should be without fear; 6. He should abide in the Vinaya himself; 7. He should know the precepts that are to be observed in common and those that are not). The qualifications of a person who should recite the precepts (In one dwelling place, Nanda was the senior monk, and the Sangha asked him to recite the precepts. He replied: 'I have forgotten the recitation.' The Bhikkhus said: 'If you have forgotten, why are you in the position of senior monk?' Therefore, they reported this matter to the Buddha. The Buddha said: 'If the senior monk recites the precepts, and does not recite them, he will commit an offense of Dukkata.' How much seniority is required to become a senior monk? The Buddha said: 'Anyone in (the Sangha) who has no one higher than him can be called a senior monk.') The proper etiquette of respect between the Sangha and the Bhikkhunis (The Buddha said: 'From now on, I allow all Bhikkhus to pay respects to the senior monks in order. All Bhikkhunis should pay respects to all Bhikkhus, and also pay respects to each other in order. Siksamana (a female trainee) should pay respects to all Bhikkhus and Bhikkhunis, and also pay respects to each other in order. Sramanera (a novice monk) should also do the same. Sramanerika (a novice nun) should pay respects to all Bhikkhus, --------------------------------------------------------------------------------