Chinese
“若二比丘尼习近住，迭相覆过，诸比丘尼应谏是比丘尼言：‘阿梨耶！莫习近住迭相覆过，习近住不生善法。’是比丘尼，诸比丘尼谏时坚持不舍，应第二、第三谏，舍是事善；若不舍是法乃至三谏，僧伽婆尸沙。 “若比丘尼，见相远住，便劝作是言：‘当习近住迭相藏过，莫相离住，不妨生长善法。余人亦有如是相近住者，僧不能遮，轻易汝故相禁制耳！’诸比丘尼应谏是比丘尼言：‘阿梨耶！某甲某甲相远住，莫劝习近住迭相覆过，习近住不妨生善法。莫作是语：“余人亦有习近住，僧不能遮，轻易汝故相禁制耳！”’是比丘尼，诸比丘尼谏时坚持不舍者，应第二、第三谏，舍是事善；若不舍者，是法乃至三谏，僧伽婆尸沙。 “若比丘尼，瞋恚欲舍戒，作是言：‘我舍佛、舍法、舍僧，舍说、舍共住、共食，舍经论、舍沙门尼释种，用是沙门尼释种为？余更有胜处，我于彼中修梵行。’诸比丘尼应谏是比丘尼言：‘阿梨耶！莫瞋恚舍戒作是言：“我舍佛乃至舍沙门尼释种。”舍佛者不善。’诸比丘尼如是谏时故坚持不舍者，应第二、第三谏，舍是事好；若不舍是法，乃至三谏，僧伽婆尸沙。”(十九事竟) “诸阿梨耶！已说十九僧伽婆尸沙法，十一初罪、 现代汉语译本 三谏，僧伽婆尸沙（Samghavasisa，僧团残罪）。 ‘如果两位比丘尼（Bhikkhuni，女性出家人）亲近居住，互相掩盖过失，其他比丘尼应该劝诫这位比丘尼说：“阿梨耶（Arya，圣者）！不要亲近居住，互相掩盖过失，亲近居住不会产生善法。”如果这位比丘尼，在其他比丘尼劝诫时坚持不听从，应该进行第二、第三次劝诫，放弃这种行为是好的；如果不放弃这种行为，直到三次劝诫，就犯僧伽婆尸沙罪。 ‘如果比丘尼，看到其他比丘尼相隔较远居住，就劝说她们说：“应当亲近居住，互相隐瞒过失，不要相离居住，这样不妨碍增长善法。其他人也有这样亲近居住的，僧团不能阻止，只是因为轻视你们才加以禁止！”其他比丘尼应该劝诫这位比丘尼说：“阿梨耶！某甲某甲相隔较远居住，不要劝说她们亲近居住，互相掩盖过失，亲近居住不妨碍产生善法。不要说这样的话：‘其他人也有亲近居住的，僧团不能阻止，只是因为轻视你们才加以禁止！’”如果这位比丘尼，在其他比丘尼劝诫时坚持不听从，应该进行第二、第三次劝诫，放弃这种行为是好的；如果不放弃这种行为，直到三次劝诫，就犯僧伽婆尸沙罪。 ‘如果比丘尼，因为嗔恚想要舍弃戒律，说这样的话：“我舍弃佛（Buddha，觉悟者）、舍弃法（Dharma，佛法）、舍弃僧（Sangha，僧团），舍弃教说、舍弃共同居住、共同饮食，舍弃经论、舍弃沙门尼（Sramanerika，沙弥尼）释种（Sakya，释迦族），要这些沙门尼释种有什么用？其他地方有更好的，我在那里修习梵行（Brahmacarya，清净行）。”其他比丘尼应该劝诫这位比丘尼说：“阿梨耶！不要因为嗔恚舍弃戒律，说这样的话：‘我舍弃佛乃至舍弃沙门尼释种。’舍弃佛是不好的。”如果这位比丘尼在其他比丘尼这样劝诫时仍然坚持不听从，应该进行第二、第三次劝诫，放弃这种行为是好的；如果不放弃这种行为，直到三次劝诫，就犯僧伽婆尸沙罪。”（十九事结束） ‘诸位阿梨耶！已经说了十九条僧伽婆尸沙法，十一初罪、
English
English version Three Admonishments, Samghavasisa (Saṃghāvaśeṣa, Offense requiring a meeting of the Sangha). ‘If two bhikkhunis (Bhikkhuni, female monastic) live in close association, concealing each other's faults, the other bhikkhunis should admonish those bhikkhunis, saying: “Arya (Ārya, noble one)! Do not live in close association, concealing each other's faults; living in close association does not give rise to wholesome qualities.” If those bhikkhunis, when admonished by the other bhikkhunis, persist in not giving up this behavior, they should be admonished a second and third time. It is good to give up this matter; if they do not give it up, even after three admonishments, it is a Samghavasisa offense. ‘If a bhikkhuni, seeing other bhikkhunis living far apart, encourages them, saying: “You should live in close association, concealing each other's faults; do not live apart, as this does not prevent the growth of wholesome qualities. Others also live in such close association, and the Sangha (Saṃgha, monastic community) does not prevent them; they only prohibit you because they despise you!” The other bhikkhunis should admonish that bhikkhuni, saying: “Arya! Do not encourage those bhikkhunis who live far apart to live in close association, concealing each other's faults; living in close association does not prevent the arising of wholesome qualities. Do not say such things as: ‘Others also live in close association, and the Sangha does not prevent them; they only prohibit you because they despise you!’” If that bhikkhuni, when admonished by the other bhikkhunis, persists in not giving up this behavior, she should be admonished a second and third time. It is good to give up this matter; if she does not give it up, even after three admonishments, it is a Samghavasisa offense. ‘If a bhikkhuni, out of anger, wishes to renounce the precepts, saying: “I renounce the Buddha (Buddha, the awakened one), I renounce the Dharma (Dharma, the teachings), I renounce the Sangha, I renounce the teachings, I renounce living together, eating together, I renounce the sutras and treatises, I renounce the Sramanerika (Śrāmaṇerikā, novice) of the Sakya (Śākya, Shakya clan) lineage. What is the use of these Sramanerika of the Sakya lineage? There are better places elsewhere, where I will practice the Brahmacarya (Brahmacarya, holy life).” The other bhikkhunis should admonish that bhikkhuni, saying: “Arya! Do not renounce the precepts out of anger, saying such things as: ‘I renounce the Buddha, and so on, up to renouncing the Sramanerika of the Sakya lineage.’ Renouncing the Buddha is not good.” If that bhikkhuni, when admonished by the other bhikkhunis, persists in not giving up this behavior, she should be admonished a second and third time. It is good to give up this matter; if she does not give it up, even after three admonishments, it is a Samghavasisa offense.” (End of the nineteenth matter) ‘Aryas! The nineteen Samghavasisa rules have been explained, as well as the eleven initial offenses, --------------------------------------------------------------------------------
Chinese
八乃至三谏。若比丘尼犯一一罪，半月二部众中行摩那埵，次到阿浮呵那二十众、二部僧中应出罪，称可众人意。二十人中若少一人，此比丘尼不名出罪，诸比丘比丘尼应呵责，是名时。今问诸阿梨耶！是中清净不？”第二、第三亦如是问。 “诸阿梨耶！是中清净，默然故，是事如是持。” “诸阿梨耶！是三十尼萨耆波夜提法，半月半月波罗提木叉中说。 “若比丘尼，衣已竟，迦絺那衣已舍，若得长衣得至十日畜。若过者，尼萨耆波夜提。 “若比丘尼，衣已竟，迦絺那衣已舍，五衣中若离一一衣余处一宿，除僧羯磨，尼萨耆波夜提。 “若比丘尼，衣已竟，迦絺那衣已舍，若得非时衣，比丘尼若须应取疾作衣受，若不足者有望处，为满故听一月畜；若过畜者，足不足，尼萨耆波夜提。 “若比丘尼，自手捉生色、似色，若使人捉举染著者，尼萨耆波夜提。 “若比丘尼，种种卖买，尼萨耆波夜提。 “◎若比丘尼，从非亲里居士、居士妇乞衣，尼萨耆波夜提，除余时。余时者，失衣时，是名余时 “若比丘尼，失衣时得从非亲里居士、居士妇乞衣，若自恣与得取上下衣。过是受者，尼萨耆波夜提。 “若居士、居士妇为比丘尼办衣价，如是言 现代汉语译本 八次乃至三次劝诫。如果比丘尼（Bhikkhuni，佛教女性出家众）犯了任何一条罪，需要用半个月的时间在两个僧团（比丘僧团和比丘尼僧团）中进行摩那埵（Manattata，一种忏悔期），之后到由二十位僧人组成的阿浮呵那（Abbhana，出罪仪式）中，在两个僧团中进行出罪，以符合大众的意愿。如果二十人中缺少一人，这位比丘尼就不能算是出罪，各位比丘（Bhikkhu，佛教男性出家众）和比丘尼应该呵责她，这叫做‘时’。现在问各位阿梨耶（Arya，圣者）！这里清净吗？”第二次、第三次也这样问。 “各位阿梨耶！这里清净，因为大家默然不语，这件事就这样成立了。” “各位阿梨耶！这是三十条尼萨耆波夜提法（Nissaggiya Pacittiya，需要舍弃物品并忏悔的戒条），每个半月在波罗提木叉（Patimokkha，戒经）中宣说。 “如果比丘尼，在结夏安居（Katinna，雨季安居）结束，迦絺那衣（Kathina，雨季安居后分发的布料）已经舍弃后，如果得到长衣，最多可以持有十天。如果超过这个期限，就犯了尼萨耆波夜提。” “如果比丘尼，在结夏安居结束，迦絺那衣已经舍弃后，五衣（比丘尼的五种必需衣物）中如果离开任何一件衣物在其他地方过夜，除非有僧团羯磨（Sanghakamma，僧团的正式决议），否则就犯了尼萨耆波夜提。” “如果比丘尼，在结夏安居结束，迦絺那衣已经舍弃后，如果得到非时衣（不在规定时间内得到的衣物），比丘尼如果需要，应该尽快制作并接受。如果布料不足，可以期待有来源，为了补足布料，允许持有一个月；如果超过期限，无论布料是否足够，都犯了尼萨耆波夜提。” “如果比丘尼，亲自用手拿取生色（未经染色的颜色）、似色（颜色不正的颜色），或者指使他人拿取并进行染色，就犯了尼萨耆波夜提。” “如果比丘尼，进行各种买卖，就犯了尼萨耆波夜提。” “如果比丘尼，向非亲属的居士（Gahapati，在家男信徒）、居士妇（Gahapatani，在家女信徒）乞讨衣物，就犯了尼萨耆波夜提，除非在特殊情况下。特殊情况是指，丢失衣物的时候，这叫做‘余时’。” “如果比丘尼，在丢失衣物时，可以向非亲属的居士、居士妇乞讨衣物，如果他们自愿给予，可以接受上下衣。如果超过这个范围接受，就犯了尼萨耆波夜提。” “如果居士、居士妇为比丘尼准备了衣物费用，这样说……
English
English version Eight, or even three admonitions. If a Bhikkhuni (Buddhist nun) commits any one offense, she must undergo Manattata (a period of probation) for half a month in both Sanghas (the Bhikkhu and Bhikkhuni Sanghas), and then go to an Abbhana (rite of absolution) of twenty monks, and be absolved in both Sanghas, according to the will of the assembly. If one person is missing from the twenty, this Bhikkhuni is not considered absolved, and the Bhikkhus (Buddhist monks) and Bhikkhunis should rebuke her; this is called 'the time'. Now I ask you, Aryas (noble ones)! Is there purity here?' The second and third times are asked in the same way. 'Aryas! There is purity here, because of your silence; this matter is thus established.' 'Aryas! These are the thirty Nissaggiya Pacittiya (offenses entailing forfeiture and confession), recited in the Patimokkha (code of monastic rules) every half month. 'If a Bhikkhuni, after the end of Katinna (the rains retreat), and the Kathina cloth (cloth distributed after the rains retreat) has been relinquished, obtains a long robe, she may keep it for up to ten days. If she keeps it longer, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, after the end of Katinna, and the Kathina cloth has been relinquished, if any one of the five robes (the five essential robes of a Bhikkhuni) is left elsewhere overnight, except by Sanghakamma (a formal act of the Sangha), it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, after the end of Katinna, and the Kathina cloth has been relinquished, obtains an untimely robe (a robe obtained outside the prescribed time), if the Bhikkhuni needs it, she should quickly make and accept the robe. If there is not enough cloth, she may expect a source, and for the sake of completing the robe, she is allowed to keep it for one month; if she keeps it longer, whether there is enough cloth or not, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, with her own hand, takes raw color (undyed color), or similar color (impure color), or causes another to take and dye it, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni engages in various kinds of buying and selling, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni begs for robes from a householder (Gahapati, male lay devotee) or a householder's wife (Gahapatani, female lay devotee) who is not a relative, it is a Nissaggiya Pacittiya, except at other times. Other times means when a robe is lost; this is called 'other times'.' 'If a Bhikkhuni, when a robe is lost, may beg for robes from a householder or a householder's wife who is not a relative, if they willingly give, she may accept the upper and lower robes. If she accepts more than this, it is a Nissaggiya Pacittiya.' 'If a householder or a householder's wife prepares the price of a robe for a Bhikkhuni, saying thus...' --------------------------------------------------------------------------------
Chinese
：‘我办如是衣价，买如是衣，与某甲比丘尼。’是比丘尼，先不自恣请，为好故便往劝言：‘善哉优婆夷！办如是衣价，买如是色衣与我。’若得衣者，尼萨耆波夜提。 “为比丘尼故，若二居士、居士妇，各各办衣价，如是言：‘我等办如是如是衣价，买如是如是衣，与某甲比丘尼。’是比丘尼，先不自恣请，为好故便到居士所言：‘为我各各办如是如是衣价，共作一衣与我。’为好故，若得是衣，尼萨耆波夜提。 “为比丘尼故，若王、若大臣遣使送衣直与比丘尼，使到比丘尼所白言：‘阿梨耶！是衣直，若王、若大臣所送。阿梨耶！应受是衣价。’是比丘尼，应语使如是言：‘诸比丘尼法，不应受是衣价。我须衣时，得清净衣者，得自手受作比丘尼衣畜。’使语比丘尼：‘阿梨耶！有执事人常为诸比丘尼执事不？’是比丘尼，应示使执事人，若园民、若优婆塞。应语使到言：‘善哉执事！如是如是衣价，买如是如是衣，与某甲比丘尼。是比丘尼须衣时当来，当与衣。’是使若自劝喻、若使人劝喻已，还到比丘尼所白言：‘阿梨耶！所示执事人，我已劝喻作衣。阿梨耶！须衣时往取，当与阿梨耶衣。’须衣比丘尼，应到执事所索衣，应作是言：‘我须衣！我须衣！’第二、第三亦如是索。若得衣者 现代汉语译本：‘我准备了这样的衣服价钱，购买这样的衣服，给予某甲比丘尼（Bhikkhuni，女性出家人）。’这位比丘尼，事先没有请求允许，为了得到更好的衣服，就去劝说：‘善哉优婆夷（Upasika，在家女信徒）！准备这样的衣服价钱，购买这样的颜色的衣服给我。’如果得到了这件衣服，就犯了尼萨耆波夜提（Nissaggiya Pacittiya，舍堕罪）。 ‘为了比丘尼的缘故，如果有两位居士（layman，在家男信徒）、居士妇（laywoman，在家女信徒），各自准备了衣服的价钱，这样说：‘我们准备了这样这样的衣服价钱，购买这样这样的衣服，给予某甲比丘尼。’这位比丘尼，事先没有请求允许，为了得到更好的衣服，就到居士那里说：‘为我各自准备这样这样的衣服价钱，合起来做一件衣服给我。’为了得到更好的衣服，如果得到了这件衣服，就犯了尼萨耆波夜提（Nissaggiya Pacittiya，舍堕罪）。 ‘为了比丘尼的缘故，如果有国王、或者大臣派遣使者送衣服的钱给比丘尼，使者到达比丘尼那里禀告说：‘阿梨耶（Arya，圣者）！这是衣服的钱，是国王、或者大臣所送。阿梨耶！应该接受这衣服的价钱。’这位比丘尼，应该对使者这样说：‘诸位比丘尼的规矩，不应该接受这衣服的价钱。我需要衣服的时候，得到清净的衣服，可以亲自接受，制作比丘尼的衣服并持有。’使者问比丘尼：‘阿梨耶！有执事人经常为诸位比丘尼处理事务吗？’这位比丘尼，应该指示使者执事人，无论是园民、还是优婆塞（Upasaka，在家男信徒）。应该告诉使者去对执事人说：‘善哉执事！这样这样的衣服价钱，购买这样这样的衣服，给予某甲比丘尼。这位比丘尼需要衣服的时候会来，应当给予衣服。’这位使者如果亲自劝说、或者派人劝说之后，回来到比丘尼那里禀告说：‘阿梨耶！您所指示的执事人，我已经劝说他制作衣服。阿梨耶！需要衣服的时候去取，应当给予您衣服。’需要衣服的比丘尼，应该到执事那里索要衣服，应该这样说：‘我需要衣服！我需要衣服！’第二次、第三次也这样索要。如果得到了衣服