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大正藏第 22 册 No. 1431 四分比丘尼戒本 No. 1431 [cf. No. 1428] 四分尼戒本(并序) 西太原寺沙门怀素集 夫戒者，乃是定慧之宏基、圣贤之妙趾，穷八正之道、尽七觉之源。然既树五制之良规，传须获实；扬六和之清训，学者知诠。窃寻流行，总有四本，据其理虽复同、会其文则有异，致使弘扬失于宗叙、修奉乖于行仪，亏鹿野之微言、紊龙城之要旨。故今详捡律本，参验戒心，依于正文录之如左，庶使顺菩提之沙业、成实相之嘉谋，作六趣之舟航、为三乘之轨躅者也。 四分比丘尼戒本 后秦三藏佛陀耶舍译 稽首礼诸佛， 及法比丘僧， 今演毗尼法， 令正法久住。 戒如海无涯， 如宝求无厌， 欲护圣法财， 众集听我说。 欲除八弃法， 及灭僧残法， 障三十舍堕， 众集听我说。 毗婆尸式弃， 毗舍拘楼孙， 拘那含牟尼， 迦叶释迦文， 诸世尊大德， 为我说是事， 我今欲善说， 诸贤咸共听。 譬如人毁足， 不堪有所涉， 毁戒亦如是， 不得生天人。 欲得生天上， 若生人间者， 常当护戒足， 勿令有毁损。 现代汉语译本 《四分比丘尼戒本》 (并序) 西太原寺沙门怀素 辑 戒律，乃是禅定与智慧的宏伟基础，是圣贤所遵循的微妙路径，它穷尽了八正道，完备了七觉支的源头。既然已经建立了五制（五篇）的良好规范，传授就必须获得实际效果；弘扬六和敬的清净教诲，学习者应当理解其深刻含义。我私下寻访流传的戒本，总共有四种版本，从道理上来说虽然相同，但具体文字却有所差异，导致弘扬时失去了宗派的叙述，修行时违背了行为的仪轨，亏损了鹿野苑（Sarnath）的精微言论，扰乱了龙城（指佛教中心）的重要宗旨。因此，现在详细检查律本，参照验证戒律之心，依据正确的文本记录如下，希望能够顺应菩提的沙门事业，成就实相的嘉美谋划，作为六道众生的舟船，成为三乘行者的轨辙。 四分比丘尼戒本 后秦三藏佛陀耶舍（Buddhayasas）译 稽首礼敬诸佛（Buddha），以及佛法（Dharma）和比丘僧（Bhiksu Sangha）， 现在演说毗尼法（Vinaya-dharma），令正法（Sad-dharma）长久住世。 戒律如大海般无边无涯，如珍宝般追求永不满足， 想要守护圣法的财富，大众聚集一起听我说。 想要去除八弃法（Parajika-dharma），以及灭除僧残法（Sanghavasesa-dharma）， 遮止三十舍堕法（Nissaggiya Pacittiya-dharma），大众聚集一起听我说。 毗婆尸佛（Vipassi Buddha）、式弃佛（Sikhi Buddha），毗舍浮佛（Vessabhu Buddha）、拘楼孙佛（Kakusandha Buddha）， 拘那含牟尼佛（Konagamana Buddha）、迦叶佛（Kassapa Buddha）、释迦文佛（Sakyamuni Buddha）， 诸位世尊大德，为我宣说此事， 我现在想要好好宣说，各位贤者都请一起听。 譬如人毁坏了脚，不能有所涉足， 毁坏戒律也是这样，不得以往生天界或人间。 想要得以往生天界，或者往生人间， 应当常常守护戒律之足，不要让它有毁坏损伤。
English
English version The Four-Part Bhiksuni Pratimoksa (with Preface) Compiled by the Sramana Huaishu of Xitaiyuan Temple Precepts are the grand foundation of Samadhi and Prajna (wisdom), the subtle path followed by sages and worthies, exhausting the Eightfold Noble Path and completing the source of the Seven Factors of Enlightenment. Now that the good regulations of the Five Divisions (of the Vinaya) have been established, transmission must achieve practical results; propagating the pure teachings of the Six Harmonies, learners should understand their profound meaning. I have privately sought out the circulating Pratimoksas, and there are a total of four versions. Although they are the same in principle, their specific wording differs, causing the propagation to lose the narration of the school and the practice to violate the rules of conduct, diminishing the subtle words of Sarnath and disrupting the important tenets of the Dragon City (referring to a Buddhist center). Therefore, I now examine the Vinaya texts in detail, referring to and verifying the mind of the precepts, and record them according to the correct text as follows, hoping to comply with the Sramana's undertaking of Bodhi, to accomplish the excellent plan of true reality, to serve as a boat for the beings of the Six Realms, and to become the track for the practitioners of the Three Vehicles. The Four-Part Bhiksuni Pratimoksa Translated by Tripiṭaka Buddhayasas of the Later Qin Dynasty I bow my head and pay homage to all the Buddhas (Buddha), and to the Dharma (Dharma) and the Bhiksu Sangha (Bhiksu Sangha), Now I expound the Vinaya-dharma (Vinaya-dharma), so that the True Dharma (Sad-dharma) may long abide in the world. The precepts are like the sea, boundless and without limit, like a treasure, the pursuit is never satisfied, If you wish to protect the wealth of the Holy Dharma, gather together and listen to what I say. If you wish to remove the Eight Parajikas (Parajika-dharma), and to extinguish the Sanghavasesas (Sanghavasesa-dharma), To prevent the Thirty Nissaggiya Pacittiyas (Nissaggiya Pacittiya-dharma), gather together and listen to what I say. Vipassi Buddha (Vipassi Buddha), Sikhi Buddha (Sikhi Buddha), Vessabhu Buddha (Vessabhu Buddha), Kakusandha Buddha (Kakusandha Buddha), Konagamana Buddha (Konagamana Buddha), Kassapa Buddha (Kassapa Buddha), Sakyamuni Buddha (Sakyamuni Buddha), All the World Honored Ones, great in virtue, have spoken to me about this matter, I now wish to speak well, may all the wise ones listen together. For example, if a person's foot is broken, they are unable to go anywhere, Destroying the precepts is also like this, one cannot be reborn in the heavens or among humans. If you wish to be reborn in the heavens, or to be born among humans, You should always protect the foot of the precepts, do not let it be damaged or broken. -------------------------------------------------------------------------------- 如御入险道， 失辖折轴忧， 毁戒亦如是， 死时怀恐惧。 如人自照镜， 好丑生欣戚， 说戒亦如是， 全毁生忧喜。 如两阵共战， 勇怯有进退， 说戒亦如是， 净秽生安畏。 世间王为最， 众流海为最， 众星月为最， 众圣佛为最， 一切众律中， 戒经为上最， 如来立禁戒， 半月半月说。 “僧集？”(答云：“僧集。”) “和合？”(答云：“和合。”)
Chinese
“未受大戒者出？”(有者，遣出。遣已，答言：“已出。”无者，答：“无。”) “不来诸比丘尼，说欲及清净？”(有，依法说。无，答言：“无。”) “僧今和合何所作为？”(答言：“说戒羯磨。”) “大姊僧听！今十五日，众僧说戒。若僧时到僧忍听，和合说戒。白如是。”(“作白成不？”答云：“成。”) “诸大姊！我今欲说波罗提木叉戒。汝等谛听，善思念之。若自知有犯者，即应自忏悔；不犯者，默然。默然者，知诸大姊清净。若有他问者，亦如是答。如是比丘尼在众中，乃至三问，忆念有罪，不忏悔者，得故妄语罪。故妄语者，佛说障道法。若彼比丘尼，忆念有罪，欲求清净者，应忏悔。忏悔得安乐。诸大姊！我 现代汉语译本： 如同驾车进入危险的道路，担心失去控制、车轴断裂， 毁坏戒律也是这样，临死时心怀恐惧。 如同人们照镜子，因容貌好坏而产生欣喜或忧愁， 宣说戒律也是这样，持戒圆满或毁坏会产生喜悦或忧愁。 如同两军交战，勇敢或怯懦会有前进或后退， 宣说戒律也是这样，清净或污秽会产生安稳或畏惧。 世间以国王最为尊贵，众水以大海最为浩瀚， 众星以月亮最为明亮，众圣人以佛陀最为至上， 一切戒律之中，《戒经》最为殊胜， 如来制定禁戒，每半月宣说一次。 ‘僧团集合了吗？’（回答说：‘僧团集合了。’） ‘僧团和合吗？’（回答说：‘和合。’） ‘未受具足戒者出去？’（如果有人，就让他出去。让他出去后，回答说：‘已出。’如果没有，回答：‘没有。’） ‘没有来的比丘尼，是否说了欲和清净？’（如果有，依法说。如果没有，回答说：‘没有。’） ‘僧团现在和合要做什么？’（回答说：‘宣说戒律羯磨（Karma，业）。’） ‘大姊僧团听着！今天是十五日，众僧宣说戒律。如果僧团认为时机已到，僧团允许，就和合宣说戒律。禀白完毕。’（‘禀白完成了吗？’回答说：‘完成。’） ‘诸位大姊！我现在要宣说波罗提木叉戒（Pratimoksha，别解脱戒）。你们仔细听，好好思考。如果自己知道有违犯的，就应当自己忏悔；没有违犯的，就保持沉默。保持沉默，就是知道诸位大姊是清净的。如果有人问，也这样回答。如果比丘尼在僧团中，乃至三次询问，忆念有罪，不忏悔的，就犯了故意妄语罪。故意妄语，佛陀说是障碍修道之法。如果那位比丘尼，忆念有罪，想要寻求清净的，就应当忏悔。忏悔可以得到安乐。诸位大姊！我
English
English version: Like entering a dangerous road, worrying about losing control and breaking an axle, Breaking the precepts is also like this, filled with fear at the time of death. Like people looking in a mirror, feeling joy or sorrow depending on whether their appearance is good or bad, Reciting the precepts is also like this, completeness or destruction brings joy or sorrow. Like two armies fighting, courage or cowardice leads to advance or retreat, Reciting the precepts is also like this, purity or impurity brings peace or fear. In the world, the king is the most honored; among all streams, the ocean is the greatest; Among the stars, the moon is the brightest; among all the saints, the Buddha is the supreme; Among all the precepts, the 《Pratimoksha Sutra》 (戒经) is the most excellent, The Tathagata (如来) established the precepts, to be recited every half month. 'Is the Sangha (僧) assembled?' (Answer: 'The Sangha is assembled.') 'Is the Sangha in harmony?' (Answer: 'In harmony.') 'Those who have not received the full ordination, please leave?' (If there are any, send them out. After sending them out, answer: 'They have left.' If there are none, answer: 'None.') 'For those Bhikshunis (比丘尼) who are not present, have they declared their desire and purity?' (If so, declare according to the Dharma. If not, answer: 'None.') 'What does the Sangha intend to do now that it is assembled in harmony?' (Answer: 'To perform the Karma (羯磨) of reciting the precepts.') 'Venerable Sisters, may the Sangha listen! Today is the fifteenth day, and the Sangha will recite the precepts. If the Sangha deems it the right time and permits it, we will recite the precepts in harmony. This is the announcement.' ('Is the announcement completed?' Answer: 'Completed.') 'Venerable Sisters! I will now recite the Pratimoksha (波罗提木叉) precepts. Listen carefully and contemplate them well. If you know you have transgressed, you should confess it; if you have not transgressed, remain silent. Silence indicates that the Venerable Sisters are pure. If someone asks, answer in the same way. If a Bhikshuni (比丘尼) in the Sangha, even after being asked three times, remembers having committed a transgression but does not confess, she commits the sin of intentional lying. Intentional lying, the Buddha said, obstructs the path to enlightenment. If that Bhikshuni (比丘尼) remembers having committed a transgression and desires to be purified, she should confess. Confession brings peace and happiness. Venerable Sisters! I -------------------------------------------------------------------------------- 已说戒经序。 “今问诸大姊：是中清净不？(如是至三)。
Chinese
“诸大姊！是中清净，默然故。是事如是持。 “诸大姊！是八波罗夷法，半月半月说，戒经中来。 “若比丘尼，作淫欲，犯不净行，乃至共畜生。是比丘尼波罗夷，不共住。 “若比丘尼，在聚落、若空闲处，不与，怀盗心取；随所盗物，若为王、若王大臣所捉，若缚、若杀、若驱出国：‘汝贼！汝痴！汝无所知。’若比丘尼作如是不与取，是比丘尼波罗夷，不共住。 “若比丘尼，故自手断人命，若持刀授与人，若叹死、誉死、劝死：‘咄！人用此恶活为？宁死不生。’作如是心念，无数方便，叹死、誉死、劝死。此比丘尼波罗夷，不共住。 “若比丘尼，实无所知，自叹誉言：‘我得过人法，入圣智胜法，我知是，我见是。’后于异时，若问、若不问，欲求清净故，作如是言：‘诸大姊！我实不知、不见，而言我知、我见，虚、诳、妄语。’除增上慢。是比丘尼波罗夷，不共住。 “若比丘尼，染污心，共染污心男子，从腋已下，膝已上，身相触。若捉摩、若牵、若推、若上摩、若下摩、若举、若下、若捉、若捺。是比丘尼波罗夷，不共住。是身相触也。 “若比丘尼，染污心，知男子 现代汉语译本 已宣说了戒经的序言。 ‘现在问各位大姊：这里清净吗？’（像这样问三次）。 ‘各位大姊！这里清净，因为大家默然不语。这件事就这样记住。’ ‘各位大姊！这八条波罗夷法（Parajika，断头罪），每半个月半个月宣说一次，出自戒经之中。 ‘如果比丘尼（Bhikkhuni，女性出家人）行淫欲，犯不净行，乃至与畜生发生性行为。这位比丘尼触犯波罗夷罪，不得与僧团共住。 ‘如果比丘尼，在村落或者空闲处，没有得到允许，怀着盗窃的心去拿取东西；根据所盗物品的价值，如果被国王或者国王的大臣捉住，或者被捆绑、或者被杀、或者被驱逐出国：‘你这贼！你这愚痴的人！你一无所知。’如果比丘尼做出这样不予而取的行为，这位比丘尼触犯波罗夷罪，不得与僧团共住。 ‘如果比丘尼，故意亲手断人命，或者把刀交给别人，或者赞叹死亡、称誉死亡、劝人去死：‘唉！人这样痛苦地活着有什么用？宁愿死也不要活。’做出这样的心念，用无数的方法，赞叹死亡、称誉死亡、劝人去死。这位比丘尼触犯波罗夷罪，不得与僧团共住。 ‘如果比丘尼，实际上没有什么证悟，却自我赞叹说：‘我得到了超越常人的法，进入了圣人的智慧和殊胜的法，我知道这个，我见到这个。’之后在其他时候，无论别人问或者不问，为了求得清净的缘故，这样说：‘各位大姊！我实际上不知道、没有见到，却说我知道、我见到，这是虚假的、欺骗的、妄语。’除非是增上慢（Adhimana，未证言证）。这位比丘尼触犯波罗夷罪，不得与僧团共住。 ‘如果比丘尼，以染污的心，与同样有染污心的男子，从腋下到膝盖以上，身体互相接触。或者捉摸、或者牵拉、或者推搡、或者向上抚摸、或者向下抚摸、或者举起、或者放下、或者抓住、或者按压。这位比丘尼触犯波罗夷罪，不得与僧团共住。这是指身体的互相接触。 ‘如果比丘尼，以染污的心，知道男子
English
English version The introduction to the Sūtra of Precepts has been spoken. ‘Now I ask you, venerable sisters: Is there purity here?’ (Repeat three times). ‘Venerable sisters! There is purity here, because of silence. This matter should be remembered thus.’ ‘Venerable sisters! These are the eight Parajika (Parajika, expulsion) rules, recited every half-month, coming from the Sūtra of Precepts.’ ‘If a Bhikkhuni (Bhikkhuni, female monastic) engages in sexual activity, commits impure conduct, even with an animal. This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].’ ‘If a Bhikkhuni, in a village or in a secluded place, takes something not given with a thieving mind; according to the value of the stolen object, if she is caught by the king or a minister of the king, or is bound, or killed, or expelled from the country: ‘You thief! You fool! You know nothing.’ If a Bhikkhuni commits such an act of taking what is not given, this Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].’ ‘If a Bhikkhuni, intentionally takes a human life with her own hand, or gives a knife to another person, or praises death, extols death, encourages death: ‘Alas! What is the use of living this miserable life? It is better to die than to live.’ Having such a thought, using countless means, praising death, extolling death, encouraging death. This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].’ ‘If a Bhikkhuni, in reality not knowing, boasts and praises herself, saying: ‘I have attained superhuman qualities, entered the wisdom of the saints and the superior Dharma, I know this, I see this.’ Later, at another time, whether asked or not asked, wishing to purify herself, she says thus: ‘Venerable sisters! I actually do not know, have not seen, but said I know, I see, this is false, deceitful, a lie.’ Except for Adhimana (Adhimana, false claim of attainment). This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].’ ‘If a Bhikkhuni, with a defiled mind, together with a man with a defiled mind, touches body to body from below the armpits to above the knees. Whether grasping, or pulling, or pushing, or stroking upwards, or stroking downwards, or lifting up, or putting down, or grabbing, or pressing. This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha]. This refers to bodily contact.’ ‘If a Bhikkhuni, with a defiled mind, knowing that a man --------------------------------------------------------------------------------