Chinese
“若复苾刍，夺衣、失衣、烧衣、吹衣、漂衣，从非亲居士、居士妇乞衣，彼多施衣，苾刍若须应受上下二衣。若过受者，泥萨祇波逸底迦。 “若复苾刍，有非亲居士、居士妇共办衣价，当买如是清净衣，与某甲苾刍及时应用。此苾刍先不受请，因他告知，便诣彼家作如是语：‘善哉！仁者为我所办衣价，可买如是清净衣及时与我，为好故。’若得衣者，泥萨祇波逸底迦。 “若复苾刍，有非亲居士、居士妇各办衣价，当买如是清净衣，与某甲苾刍。此苾刍先不受请，因他告知，便诣彼家作如是语：‘善哉！仁者为我所办衣价，可共买如是清净衣，及时与我，为好故。’若得衣者，泥萨祇波逸底迦。 “若复苾刍，若王、若大臣、婆罗门、居士等，遣使为苾刍送衣价。彼使持衣价至苾刍所，白言：‘大德！此物是某甲王、大臣、婆罗门、居士等，遣我送来。大德！哀愍为受。’是苾刍语彼使言：‘仁此衣价我不应受；若得顺时净衣应受。’彼使白言：‘大德！有执事人不？’须衣苾刍言：‘有！若僧净人、若邬波索迦，此是苾刍执事人。’彼使往执事人所，与衣价已语言：‘汝可以此衣价，买顺时清净衣与某甲苾刍，令其披服。’彼使善教执 现代汉语译本 夺取衣服、遗失衣服、烧毁衣服、风吹走衣服、水漂走衣服，这些都是时机。 ‘如果又有比丘（Bichu，佛教出家男众），夺取衣服、遗失衣服、烧毁衣服、被风吹走衣服、被水漂走衣服，从非亲属的在家男居士（Jushi，在家修行的佛教男信徒）、在家女居士（Jushi，在家修行的佛教女信徒）那里乞讨衣服，他们施舍了很多衣服，比丘如果需要，应该接受上下两件衣服。如果接受过多，犯舍堕（Nisargika Pacittiya，一种戒律）。’ ‘如果又有比丘，有非亲属的在家男居士、在家女居士共同准备了买衣服的钱，打算购买这样的清净衣服，及时给予某甲比丘使用。这位比丘事先没有接受邀请，因为别人告知，便前往他们家说这样的话：‘太好了！仁者们为我准备的买衣服的钱，可以购买这样的清净衣服及时给我，为了更好。’如果得到衣服，犯舍堕。’ ‘如果又有比丘，有非亲属的在家男居士、在家女居士各自准备了买衣服的钱，打算购买这样的清净衣服，给予某甲比丘。这位比丘事先没有接受邀请，因为别人告知，便前往他们家说这样的话：‘太好了！仁者们为我准备的买衣服的钱，可以共同购买这样的清净衣服，及时给我，为了更好。’如果得到衣服，犯舍堕。’ ‘如果又有比丘，无论是国王、大臣、婆罗门（Baluomen，古印度僧侣阶层）、居士等，派遣使者为比丘送来买衣服的钱。那位使者拿着买衣服的钱到达比丘处，禀告说：‘大德！这些东西是某甲国王、大臣、婆罗门、居士等，派遣我送来的。大德！请慈悲接受。’这位比丘对使者说：‘仁者，这买衣服的钱我不应该接受；如果能得到合时宜的清净衣服，我应该接受。’那位使者禀告说：‘大德！有执事人吗？’需要衣服的比丘说：‘有！无论是僧众的净人、还是优婆塞（Upasaka，在家男居士），这些人是比丘的执事人。’那位使者前往执事人处，把买衣服的钱交给执事人后说：‘你可以用这些买衣服的钱，购买合时宜的清净衣服给予某甲比丘，让他穿。’那位使者好好地教导执
English
English version Taking away clothes, losing clothes, burning clothes, blowing away clothes, washing away clothes, these are the times. 'If again a Bhiksu (Bichu, Buddhist monk), takes away clothes, loses clothes, burns clothes, has clothes blown away, has clothes washed away, and begs for clothes from a non-relative male householder (Jushi, a male Buddhist lay practitioner), or a female householder (Jushi, a female Buddhist lay practitioner), and they donate many clothes, the Bhiksu, if in need, should accept two pieces of clothing, an upper and a lower garment. If he accepts more than that, it is a Nisargika Pacittiya (a type of offense requiring expiation).' 'If again a Bhiksu, non-relative male householders and female householders jointly prepare the price of clothing, intending to buy such pure clothes, and give them to a certain Bhiksu for timely use. This Bhiksu, not having been invited beforehand, because of being informed by others, then goes to their house and says thus: 'Excellent! The price of clothing that you have prepared for me, you can buy such pure clothes and give them to me in a timely manner, for the sake of goodness.' If he obtains the clothes, it is a Nisargika Pacittiya.' 'If again a Bhiksu, non-relative male householders and female householders each prepare the price of clothing, intending to buy such pure clothes, and give them to a certain Bhiksu. This Bhiksu, not having been invited beforehand, because of being informed by others, then goes to their house and says thus: 'Excellent! The price of clothing that you have prepared for me, you can jointly buy such pure clothes and give them to me in a timely manner, for the sake of goodness.' If he obtains the clothes, it is a Nisargika Pacittiya.' 'If again a Bhiksu, whether a king, a minister, a Brahmin (Baluomen, ancient Indian priestly class), or a householder, etc., sends a messenger to deliver the price of clothing for the Bhiksu. That messenger, holding the price of clothing, arrives at the Bhiksu's place and reports, saying: 'Venerable Sir, these things are sent by a certain king, minister, Brahmin, householder, etc., who sent me to deliver them. Venerable Sir, please accept them with compassion.' That Bhiksu says to the messenger: 'Good Sir, I should not accept this price of clothing; if I can obtain timely pure clothes, I should accept them.' That messenger reports, saying: 'Venerable Sir, is there a person in charge?' The Bhiksu in need of clothes says: 'Yes! Whether it is a pure person of the Sangha, or an Upasaka (Upasaka, a male lay devotee), these are the persons in charge for the Bhiksu.' That messenger goes to the person in charge, and after giving the price of clothing, says: 'You can use this price of clothing to buy timely pure clothes and give them to a certain Bhiksu, so that he may wear them.' That messenger well instructs the person in charge. --------------------------------------------------------------------------------
Chinese
事人已，还至苾刍所，白言：‘大德！所示执事人，我已与衣价，得清净衣应受。’苾刍须衣，应往执事人所，若二、若三，令彼忆念，告言：‘我须衣。’若得者善；若不得者，乃至四、五、六返往彼默然随处而住。若四、五、六返得衣者善；若不得衣，过是求，得衣者，泥萨祇波逸底迦。若竟不得衣，是苾刍应随彼送衣价处，若自往、若遣可信人往，报言：‘仁为某甲苾刍送衣价，彼苾刍竟不得衣。仁应知，勿令失。此是时。’” 第二摄颂曰： 高世耶纯黑， 分六尼师但， 担毛浣金银， 纳质并卖买。 “若复苾刍，用新高世耶丝绵作敷具者，泥萨祇波逸底迦。 “若复苾刍，用纯黑羊毛作新敷具者，泥萨祇波逸底迦。 “若复苾刍，作新羊毛敷具，应用二分纯黑、第三分白、第四分粗。若苾刍不用二分纯黑、第三分白、第四分粗作新敷具者，泥萨祇波逸底迦。 “若复苾刍，作新敷具，纵心不乐应六年持。若减六年，不舍故更作新者，除得众法，泥萨祇波逸底迦。 “若复苾刍，作新尼师但那，应取故者坚处纵广佛一张手帖新者上，为坏色故。若苾刍作新尼师但那，不以故者帖新者上，为坏色故，泥萨祇波逸底迦。 “若复苾刍，行路中得羊毛， 现代汉语译本： 事毕之后，回到比丘（bhiksu，佛教出家男众）处，禀告说：‘大德！您所指示的执事人，我已经把买衣服的钱给他了，应该可以得到清净的衣服。’需要衣服的比丘，应该去执事人那里，去两三次，让他忆念此事，告诉他说：‘我需要衣服。’如果能得到就好；如果得不到，就去四五六次，默默地在那里等待。如果四五六次后得到衣服就好；如果得不到衣服，超过这个次数再去求，得到衣服，就犯了尼萨耆波逸提迦（Nissaggiya Pacittiya，舍堕罪）。如果最终没有得到衣服，这位比丘应该到送衣服钱的地方，或者自己去，或者派可靠的人去，告知说：‘您为某甲比丘送了买衣服的钱，那位比丘最终没有得到衣服。您应该知道这件事，不要让钱丢失。现在是时候处理了。’ 第二摄颂说： 高世耶纯黑，分六尼师但，担毛浣金银，纳质并卖买。 ‘如果比丘用新的高世耶（Koseyya，丝绵）制作坐具，就犯了尼萨耆波逸提迦（Nissaggiya Pacittiya，舍堕罪）。’ ‘如果比丘用纯黑的羊毛制作新的坐具，就犯了尼萨耆波逸提迦（Nissaggiya Pacittiya，舍堕罪）。’ ‘如果比丘制作新的羊毛坐具，应该用两份纯黑的羊毛、三分白的羊毛、四分粗的羊毛。如果比丘不用两份纯黑的羊毛、三分白的羊毛、四分粗的羊毛制作新的坐具，就犯了尼萨耆波逸提迦（Nissaggiya Pacittiya，舍堕罪）。’ ‘如果比丘制作新的坐具，即使心里不乐意也应该使用六年。如果少于六年，不舍弃旧的又制作新的，除非得到僧众的许可，否则就犯了尼萨耆波逸提迦（Nissaggiya Pacittiya，舍堕罪）。’ ‘如果比丘制作新的尼师但那（nisidana，坐垫），应该取旧的坐垫上坚固的地方，剪成佛一张手掌大小，贴在新坐垫的上面，为了破坏新坐垫的颜色。如果比丘制作新的尼师但那（nisidana，坐垫），不把旧的坐垫剪下来贴在新坐垫的上面，为了破坏新坐垫的颜色，就犯了尼萨耆波逸底迦（Nissaggiya Pacittiya，舍堕罪）。’ ‘如果比丘在路上得到羊毛，
English
English version: Having done this, he should return to the Bhikshu (bhiksu, a Buddhist monk) and report: 'Venerable Sir, I have given the price of the robe to the designated person in charge as you instructed, and I should receive a clean robe.' The Bhikshu who needs a robe should go to the person in charge, two or three times, reminding him and saying: 'I need a robe.' If he gets it, that's good; if he doesn't, he should go four, five, or six times, silently waiting there. If he gets the robe after four, five, or six times, that's good; if he doesn't get the robe, and asks for it more than that, and gets the robe, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture). If he ultimately doesn't get the robe, that Bhikshu should go to the place where the robe price was sent, either by himself or by sending a trustworthy person, and report: 'You sent the robe price for Bhikshu so-and-so, but that Bhikshu ultimately didn't get the robe. You should be aware of this, and don't let the money be lost. Now is the time to deal with it.' The second summary verse says: Koseyya pure black, divide six nisidanas, carry wool, wash gold and silver, accept quality, and sell and buy. 'If a Bhikshu makes a sitting cloth using new Koseyya (Koseyya, silk and cotton), he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new sitting cloth using pure black sheep's wool, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new wool sitting cloth, he should use two parts pure black, one-third white, and one-fourth coarse wool. If a Bhikshu does not use two parts pure black, one-third white, and one-fourth coarse wool to make a new sitting cloth, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new sitting cloth, he should keep it for six years even if he doesn't like it. If he uses it for less than six years, and without discarding the old one, makes a new one, unless he obtains the approval of the Sangha (community), he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu makes a new nisidana (nisidana, sitting mat), he should take a piece from the strong part of the old one, the size of the Buddha's hand, and attach it to the new one, to spoil the new one's color. If a Bhikshu makes a new nisidana (nisidana, sitting mat), and does not cut a piece from the old one and attach it to the new one, to spoil the new one's color, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture).' 'If a Bhikshu finds sheep's wool on the road, --------------------------------------------------------------------------------
Chinese
欲须应取。若无人持，得自持至三逾缮那。若过者，泥萨祇波逸底迦。 “若复苾刍，使非亲苾刍尼浣染擘羊毛者，泥萨祇波逸底迦。 “若复苾刍，自手捉金银钱等、若教他捉，泥萨祇波逸底迦。 “若复苾刍，种种出纳求利者，泥萨祇波逸底迦。 “若复苾刍，种种卖买者，泥萨祇波逸底迦。” 第三摄颂曰： 二钵二织师， 夺衣并急施， 阿兰若雨衣， 回僧七日药。 “若复苾刍，畜长钵过十日不分别者，泥萨祇波逸底迦。 “若复苾刍，有钵减五缀，堪得受用，为好故更求余钵得者，泥萨祇波逸底迦。彼苾刍当于众中舍此钵，取众中最下钵与彼苾刍，报言：‘此钵还汝，不应守持、不应分别、亦勿施人，应自审详徐徐受用，乃至破，应护持，此是其法。’ “若复苾刍，自乞缕线，使非亲织师织作衣。若得衣者，泥萨祇波逸底迦。 “若复苾刍，有非亲居士、居士妇，为苾刍使非亲织师织作衣。此苾刍先不受请，便生异念，诣彼织师所，作如是言：‘汝今知不？此衣为我织。善哉织师！应好织净梳治，善简择极坚打，我当以少钵食、或钵食类、或复食直而相济给。’若苾刍以如是物与织师，求得衣者，泥萨祇波逸底迦。 “若 现代汉语译本 ‘如果需要，可以拿取。如果没有人拿着，可以自己拿着走，最远不超过三逾缮那（yú shàn nà，距离单位）。如果超过这个距离，就犯了泥萨祇波逸底迦（ní sà qí bō yì dǐ jiā，一种戒律名称）。’ ‘如果比丘（bǐ qiū，佛教出家男众），让非亲属的比丘尼（bǐ qiū ní，佛教出家女众）洗染或拆分羊毛，就犯了泥萨祇波逸底迦。’ ‘如果比丘，亲手拿取金银钱财等，或者教唆他人拿取，就犯了泥萨祇波逸底迦。’ ‘如果比丘，用各种方法出纳财物以求取利益，就犯了泥萨祇波逸底迦。’ ‘如果比丘，从事各种买卖交易，就犯了泥萨祇波逸底迦。’ 第三摄颂说： 二钵二织师，夺衣并急施，阿兰若雨衣，回僧七日药。 ‘如果比丘，储存钵超过十天而不加以检查和分别，就犯了泥萨祇波逸底迦。’ ‘如果比丘，现有的钵只有少于五个补缀，还可以使用，却为了追求更好的钵而另求新的，得到新钵后，就犯了泥萨祇波逸底迦。这位比丘应当在僧众中舍弃这个新钵，取僧众中最差的钵给那位比丘，并告诉他：‘这个钵还给你，不应该保存，不应该检查和分别，也不要施舍给别人，应该自己仔细考虑，慢慢地使用，直到破损，都要好好保护，这是规矩。’ ‘如果比丘，自己去乞讨丝线，让非亲属的织工织布做衣服。如果得到了衣服，就犯了泥萨祇波逸底迦。’ ‘如果比丘，有非亲属的居士（jū shì，在家信徒男众）或居士妇（jū shì fù，在家信徒女众），为比丘请非亲属的织工织布做衣服。这位比丘事先没有接受邀请，后来产生了别的想法，去到织工那里，这样说：‘你现在知道吗？这件衣服是为我织的。好啊，织工！应该好好地织，干净地梳理，好好地挑选，用力地敲打，我将用少量的钵食、或者类似钵食的东西、或者食物的价值来报答你。’如果比丘用这样的东西给织工，以求得到衣服，就犯了泥萨祇波逸底迦。