Chinese
尼罪不得除，诸比丘尼亦可呵。此是时。 “今问诸大姊：是中清净不？(如是至三)。 “诸大姊！是中清净，默然故。是事如是持。 “诸大姊！是三十尼萨耆波逸提法，半月半月说，戒经中来。 “若比丘尼，衣已竟，迦絺那衣已舍，畜长衣，经十日不净施，得持。若过，尼萨耆波逸提。 “若比丘尼，衣已竟，迦絺那衣已舍，五衣中，若离一一衣异处宿，经一夜，除僧羯磨，尼萨耆波逸提。 “若比丘尼，衣已竟，迦絺那衣已舍，若得非时衣，欲须便受，受已疾疾成衣。若足者善；若不足者，得畜一月，为满足故。若过畜者，尼萨耆波逸提。 “若比丘尼，从非亲里居士、居士妇乞衣，除余时，尼萨耆波逸提。是中时者：若夺衣、失衣、烧衣、漂衣，是名时。 “若比丘尼，夺衣、失衣、烧衣、漂衣，是非亲里居士、若居士妇自恣请，多与衣，是比丘尼当知足受衣。若过者，尼萨耆波逸提。 “若居士、居士妇为比丘尼办衣价：‘具如是衣价，与某甲比丘尼。’是比丘尼先不受自恣请，到居士家，作如是说：‘善哉，居士！为我办如是如是衣价与我。’为好故，若得衣者，尼萨耆波逸提。 “若二居士、居士妇与比丘尼办衣价：‘我曹办如是 现代汉语译本 尼的罪过不能被消除，其他的比丘尼也可以指责她。这是适当的时机。 现在问各位大姊：这里清净吗？（像这样重复三次）。 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！这三十条尼萨耆波逸提法（Nissaggiya Pacittiya，需要舍弃物品后忏悔的戒律），每半个月诵说一次，出自戒经之中。 如果比丘尼（Bhikkhuni，女性出家众）在缝制衣服完毕，并且已经结束了迦絺那衣（Kathina，雨季安居结束后分发的布料）的功德期后，储存过长的衣服，超过十天没有布施出去，是可以允许持有的。如果超过这个期限，就犯了尼萨耆波逸提。 如果比丘尼在缝制衣服完毕，并且已经结束了迦絺那衣的功德期后，五衣（五种规定的衣服）中的任何一件离开其他衣服单独放置过夜，除非有僧团的羯磨（Sanghakamma，僧团的正式决议），否则就犯了尼萨耆波逸提。 如果比丘尼在缝制衣服完毕，并且已经结束了迦絺那衣的功德期后，得到了非时之衣（不在规定时间内获得的衣服），应该在需要的时候接受，接受后迅速制作成衣服。如果足够了就好；如果不够，可以储存一个月，为了补足所需。如果超过期限储存，就犯了尼萨耆波逸提。 如果比丘尼向非亲属的居士（居士，在家信徒）、居士妇乞讨衣服，除非在特殊情况下，否则就犯了尼萨耆波逸提。这里所说的特殊情况是指：衣服被夺走、丢失、烧毁、漂走，这些情况被称为‘时’。 如果比丘尼的衣服被夺走、丢失、烧毁、漂走，非亲属的居士或居士妇主动邀请她，并给予过多的衣服，这位比丘尼应当知道适量接受。如果接受过多，就犯了尼萨耆波逸提。 如果居士、居士妇为比丘尼准备了衣价（购买衣服的钱）：‘准备了这些衣价，给某某比丘尼。’这位比丘尼事先没有接受邀请，却到居士家，这样说：‘善哉，居士！为我准备这些这些衣价给我。’为了得到更好的衣服，如果因此得到了衣服，就犯了尼萨耆波逸提。 如果有两位居士、居士妇为比丘尼准备衣价：‘我们一起准备这些衣价
English
English version Her offense cannot be removed, and other bhikkhunis (Bhikkhuni, female monastic) can also reproach her. This is the appropriate time. Now I ask you, venerable sisters: Are you pure in this matter? (Repeat this three times). Venerable sisters! You are pure in this matter because you remain silent. Remember this matter as such. Venerable sisters! These are the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, offenses requiring forfeiture and confession) rules, recited every half-month, which come from the Patimokkha (Patimokkha, monastic code). If a bhikkhuni, after her robe is finished and the Kathina (Kathina, robe-offering ceremony) robe distribution is over, keeps an extra robe for more than ten days without giving it away, it is permissible to keep it. If she keeps it longer, it is a Nissaggiya Pacittiya offense. If a bhikkhuni, after her robe is finished and the Kathina robe distribution is over, allows any one of her five robes (five prescribed robes) to be separated from the others and stay overnight in a different place, except with the Sanghakamma (Sanghakamma, formal act of the Sangha), it is a Nissaggiya Pacittiya offense. If a bhikkhuni, after her robe is finished and the Kathina robe distribution is over, receives an untimely robe (robe received outside the prescribed time), she should accept it when needed and quickly make it into a robe. If it is sufficient, that is good; if it is not sufficient, she may keep it for one month to complete it. If she keeps it longer, it is a Nissaggiya Pacittiya offense. If a bhikkhuni asks for a robe from a non-relative householder (householder, lay devotee) or a householder's wife, except at the proper time, it is a Nissaggiya Pacittiya offense. The proper time is when a robe is taken away, lost, burned, or washed away; this is called 'the time'. If a bhikkhuni's robe is taken away, lost, burned, or washed away, and a non-relative householder or householder's wife invites her and offers her many robes, the bhikkhuni should know to accept a sufficient amount. If she accepts more, it is a Nissaggiya Pacittiya offense. If a householder or householder's wife provides robe-money for a bhikkhuni, saying, 'Here is robe-money for so-and-so bhikkhuni,' and the bhikkhuni, not having been previously invited, goes to the householder's house and says, 'Good sir, please provide me with such-and-such robe-money,' for the sake of getting a better robe, if she obtains the robe, it is a Nissaggiya Pacittiya offense. If two householders or householder's wives provide robe-money for a bhikkhuni, saying, 'We are providing this robe-money together' --------------------------------------------------------------------------------
Chinese
衣价，与某甲比丘尼。’是比丘尼先不受自恣请，到二居士家，作如是言：‘善哉，居士！办如是如是衣价，与我共作一衣。’为好故，若得衣，尼萨耆波逸提。 “若比丘尼，若王、若大臣、若婆罗门、若居士、居士妇，遣使为比丘尼送衣价：‘持如是衣价，与某甲比丘尼。’彼使至比丘尼所语言：‘阿姨！为汝送衣价，受取。’是比丘尼语彼使如是言：‘我不应受此衣价，我若须衣，合时、清净，当受。’彼使语比丘尼言：‘阿姨！有执事人不？’须衣比丘尼言：‘有！若僧伽蓝民、若优婆塞，此是比丘尼执事人，常为比丘尼执事。’彼使至执事人所，与衣价已，还到比丘尼所，如是言：‘阿姨！所示某甲执事人，我已与衣价。大姊！知时，往彼当得衣。’比丘尼若须衣者，当往彼执事人所，二反、三反语言：‘我须衣。’若二反、三反为作忆念，得衣者善；若不得衣，四反、五反、六反在前默然住，令彼忆念。若四反、五反、六反在前默然住，得衣者善。若不得衣，过是求得衣者，尼萨耆波逸提。若不得衣，随使所来处，若自往、若遣使往，语言：‘汝先遣使持衣价与某甲比丘尼，是比丘尼竟不得。汝还取，莫使失，此是时。’ “若比丘尼，自取金、银、若钱，若教人取、若口可受，尼萨耆波逸 现代汉语译本：如果某位比丘尼向某甲比丘尼索要衣价，这位比丘尼先不接受自恣请（指在自恣日接受他人的布施请求），而是到两位居士家，这样说：‘善哉，居士！请准备好这些衣价，和我一起做一件衣服。’为了贪图好的衣服，如果得到了衣服，就犯了尼萨耆波逸提（舍堕）。 如果比丘尼，无论是国王、大臣、婆罗门、居士、居士妇，派遣使者为比丘尼送衣价：‘拿着这些衣价，交给某甲比丘尼。’那使者到了比丘尼那里，说：‘阿姨！为您送来衣价，请您收下。’这位比丘尼对使者这样说：‘我不应该接受这衣价，如果我需要衣服，在合适的时候、清净的情况下，我会接受。’使者对比丘尼说：‘阿姨！有执事人（指负责处理事务的人）吗？’需要衣服的比丘尼说：‘有！无论是僧伽蓝民（寺院的居民）、还是优婆塞（男居士），这些人是比丘尼的执事人，经常为比丘尼处理事务。’使者到执事人那里，把衣价交给他后，回到比丘尼那里，这样说：‘阿姨！您所指示的某甲执事人，我已经把衣价交给他了。大姊！知道时间后，去他那里就能得到衣服。’比丘尼如果需要衣服，应当去执事人那里，反复两三次说：‘我需要衣服。’如果反复两三次提醒后，得到了衣服就好；如果没有得到衣服，就四次、五次、六次在执事人面前默默站立，让他忆念。如果四次、五次、六次在执事人面前默默站立，得到了衣服就好。如果没有得到衣服，超过这个次数再去求得衣服，就犯了尼萨耆波逸提（舍堕）。如果没有得到衣服，就到使者来的地方，或者自己去、或者派使者去，说：‘你先前派使者送衣价给某甲比丘尼，这位比丘尼最终没有得到。你拿回去吧，不要让它损失，现在是时候了。’ 如果比丘尼，自己拿取金、银、或者钱，或者教人拿取、或者口头允许接受，就犯了尼萨耆波逸提（舍堕）。
English
English version: If a Bhikkhuni asks for the price of a robe from a certain Bhikkhuni named 'So-and-so,' and this Bhikkhuni does not first accept the Pavarana invitation (referring to accepting offerings on Pavarana Day), but goes to the homes of two laypeople and says: 'Excellent, laypeople! Please prepare such-and-such a price for a robe, and let us make a robe together for me.' If she obtains the robe because of her desire for a good robe, she commits a Nissaggiya Pacittiya (an offense entailing forfeiture). If a Bhikkhuni, whether it be a king, a minister, a Brahmin, a layperson, or a laywoman, sends a messenger to deliver the price of a robe to a Bhikkhuni, saying: 'Take this price of a robe and give it to Bhikkhuni 'So-and-so'.' When that messenger arrives at the Bhikkhuni's place, he says: 'Ayya (term of respect for a Bhikkhuni)! I have brought the price of a robe for you; please accept it.' The Bhikkhuni should say to the messenger: 'I should not accept this price of a robe. If I need a robe, I will accept it at the appropriate time and in a pure manner.' The messenger says to the Bhikkhuni: 'Ayya! Is there a steward (someone responsible for handling affairs)?' The Bhikkhuni who needs a robe says: 'Yes! Whether it be a resident of the Sangharama (monastery) or an Upasaka (male lay devotee), these are the Bhikkhuni's stewards, and they regularly handle affairs for the Bhikkhuni.' The messenger goes to the steward, gives him the price of the robe, and then returns to the Bhikkhuni, saying: 'Ayya! The steward 'So-and-so' whom you indicated, I have given him the price of the robe. Sister! When you know the time, go to him and you will obtain the robe.' If the Bhikkhuni needs a robe, she should go to the steward and say two or three times: 'I need a robe.' If, after reminding him two or three times, she obtains the robe, that is good. If she does not obtain the robe, she should stand silently before the steward four, five, or six times, so that he remembers. If, after standing silently before the steward four, five, or six times, she obtains the robe, that is good. If she does not obtain the robe, and she seeks to obtain the robe beyond this number of times, she commits a Nissaggiya Pacittiya (an offense entailing forfeiture). If she does not obtain the robe, she should go to the place from which the messenger came, either by herself or by sending a messenger, and say: 'You previously sent a messenger with the price of a robe to Bhikkhuni 'So-and-so,' but this Bhikkhuni ultimately did not receive it. Take it back, do not let it be lost; now is the time.' If a Bhikkhuni takes gold, silver, or money herself, or instructs someone else to take it, or verbally consents to receive it, she commits a Nissaggiya Pacittiya (an offense entailing forfeiture). -------------------------------------------------------------------------------- 提。
Chinese
“若比丘尼，种种买卖宝物者，尼萨耆波逸提。 “若比丘尼，种种贩卖者，尼萨耆波逸提。 “若比丘尼，钵减五缀不漏，更求新钵，为好故，尼萨耆波逸提。是比丘尼当持此钵，于尼众中舍，从次第贸至下坐，以下坐钵与此比丘尼言：‘妹！持此钵，乃至破，此是时。’ “若比丘尼，自求缕，使非亲里织师织作衣者，尼萨耆波逸提。 “若比丘尼，居士、居士妇使织师为比丘尼织作衣，彼比丘尼先不受自恣请，便往到彼所语织师言：‘此衣为我织，极好织，令广、长、坚、致，齐整好，我当少多与汝价。’若比丘尼与价，乃至一食，得衣者，尼萨耆波逸提。 “若比丘尼，与比丘尼衣已，后瞋恚，若自夺、若教人夺取：‘还我衣来，不与汝。’是比丘尼应还衣；彼取衣者，尼萨耆波逸提。 “若诸病比丘尼，畜药：酥、油、生酥、蜜、石蜜，得食残宿，乃至七日得服。若过七日服，尼萨耆波逸提。 “若比丘尼，十日未满夏三月，若有急施衣，比丘尼知是急施衣，应受；受已乃至衣时应畜。若过畜者，尼萨耆波逸提。 “若比丘尼，知物向僧，自求入己者，尼萨耆波逸提。 “若比丘尼，欲索是，更索彼者，尼萨耆波逸提。 “若 现代汉语译本 提。 ‘如果比丘尼（Bhikkhuni，女性出家人）以各种方式买卖宝物，犯舍堕（Nissaggiya Pacittiya）。’ ‘如果比丘尼以各种方式进行贩卖，犯舍堕。’ ‘如果比丘尼的钵（patra，食器）少于五个补缀且不漏水，却为了美观而寻求新的钵，犯舍堕。这位比丘尼应当拿着这个钵，在比丘尼僧团中舍弃，从次第交换到下座的比丘尼，以下座的比丘尼将钵交给这位比丘尼说：“师妹！拿着这个钵，直到它破损，这才是合适的。”’ ‘如果比丘尼自己寻求线，让非亲属的织工织布做衣服，犯舍堕。’ ‘如果比丘尼让在家男居士（upasaka）或女居士（upasika）让织工为比丘尼织布做衣服，这位比丘尼事先没有接受自恣请（pavāraṇā，邀请），就前往织工处对织工说：“这件衣服为我织，要织得非常好，要宽、长、结实、细密、齐整好看，我应当或多或少地给你工钱。”如果比丘尼给了工钱，哪怕是一餐饭的价值，而得到了衣服，犯舍堕。’ ‘如果比丘尼把衣服给了另一位比丘尼后，后来生气了，或者自己夺回，或者教唆别人夺回：“还我衣服来，不给你了。”这位比丘尼应该归还衣服；那个取回衣服的人，犯舍堕。’ ‘如果生病的比丘尼，储存药物：酥油（ghī），油（tela），生酥（navanīta），蜜（madhu），石蜜（sakkharā），可以食用隔夜的剩余食物，乃至七天内可以服用。如果超过七天服用，犯舍堕。’ ‘如果比丘尼，在雨季安居（vassa）三个月开始前十天，如果有紧急施舍的衣服，比丘尼知道是紧急施舍的衣服，应该接受；接受后乃至可以穿衣服的时候都可以储存。如果超过时间储存，犯舍堕。’ ‘如果比丘尼，知道某物是供养僧团的，却自己要求归为己有，犯舍堕。’ ‘如果比丘尼，想要索取这个，又索取那个，犯舍堕。’ ‘如果