Chinese
复苾刍，知他苾刍有粗恶罪，覆藏者，波逸底迦。” 第六摄颂曰： 伴恼触火欲， 同眠法非障， 未舍求寂染， 收宝极炎时。 “若复苾刍，语余苾刍，作如是语：‘具寿！共汝诣俗家，当与汝美好食，令得饱满。’彼苾刍至俗家，竟不与食，语言：‘具寿！汝去！我与汝共坐共语不乐，我独坐独语乐。’作是语时，欲令生恼者，波逸底迦。 “若复苾刍，无病为身，若自然火、若教他然者，波逸底迦。 “若复苾刍，与他欲已，后便悔言：‘还我欲来，不与汝。’者，波逸底迦。 “若复苾刍，与未近圆人，同室宿过二夜者，波逸底迦。 “若复苾刍，作如是语：‘我知佛所说法“欲是障碍”者，习行之时非是障碍。’诸苾刍应语彼苾刍言：‘汝莫作是语：“我知佛所说‘欲是障碍法’者，习行之时非是障碍。”汝莫谤世尊，谤世尊者不善。世尊不作是语，世尊以无量门于诸欲法说为障碍。汝可弃舍如是恶见。’诸苾刍如是谏时，舍者善。若不舍者，应可再三殷勤正谏，随教应诘，令舍是事。舍者善；若不舍者，波逸底迦。 “若复苾刍知如是语人，未为随法、不舍恶见。共为言说、共住受用、同室而宿者，波逸底迦。 “若复苾刍，见有求寂 现代汉语译本： ‘再者，如果比丘（bhiksu，佛教出家男众）知道其他比丘犯了粗恶的罪行，却加以隐瞒，这构成波逸提迦（payattika，一种较轻的罪名）。’ 第六摄颂说： ‘伴随恼怒、触火、情欲，一同睡眠、佛法非障碍，未舍弃求寂、贪染，收取财宝、极度炎热时。’ ‘再者，如果比丘对比丘说这样的话：‘具寿（ayusmat，对年长比丘的尊称）！我带你到俗家去，会给你美好的食物，让你吃饱。’这位比丘到了俗家，最终却没有得到食物，（反而）说：‘具寿！你走吧！我不喜欢和你一起坐着、一起说话，我喜欢独自坐着、独自说话。’说这样的话，想要使对方恼怒，这构成波逸提迦。 ‘再者，如果比丘没有生病，为了自身（取暖），无论是自己点火，还是教别人点火，这构成波逸提迦。 ‘再者，如果比丘已经给予（他人）情欲，之后又后悔说：‘把我的情欲还给我，我不给你了。’这构成波逸提迦。 ‘再者，如果比丘与尚未受具足戒的人，同在一个房间里过夜超过两晚，这构成波逸提迦。 ‘再者，如果比丘说这样的话：‘我知道佛陀所说的“情欲是障碍”的教义，但在实际修行时，情欲并不是障碍。’众比丘应该对比丘说：‘你不要这样说：“我知道佛陀所说‘情欲是障碍法’的教义，但在实际修行时，情欲并不是障碍。”你不要诽谤世尊（bhagavat，佛陀的尊称），诽谤世尊是不好的。世尊不是这样说的，世尊以无数种方式说明情欲是障碍。你应该抛弃这种邪恶的见解。’众比丘这样劝谏时，如果他舍弃了这种见解，那是好的。如果不舍弃，应该再三恳切地劝谏，按照教导加以责问，让他舍弃这种见解。舍弃了就好；如果不舍弃，这构成波逸提迦。 ‘再者，如果比丘知道有人说这样的话，不随顺佛法，不舍弃邪恶的见解，还与他一起说话、一起居住、一起受用、同在一个房间里过夜，这构成波逸提迦。 ‘再者，如果比丘看见有人求寂（sramanera，沙弥，佛教出家男众的预备阶段）
English
English version: ‘Furthermore, if a bhiksu (Buddhist monk) knows that another bhiksu has committed a gross offense and conceals it, it constitutes a payattika (a minor offense).’ The sixth summary verse says: ‘Accompanied by annoyance, touching fire, lust, sleeping together, the Dharma is not an obstacle, not abandoning the desire for solitude, greed, collecting treasures, extremely hot weather.’ ‘Furthermore, if a bhiksu says to another bhiksu, ‘Venerable one! I will take you to a layperson's house, and I will give you delicious food to eat your fill.’ This bhiksu goes to the layperson's house, but ultimately does not receive any food, (and instead) says, ‘Venerable one! Go away! I do not enjoy sitting and talking with you; I enjoy sitting and talking alone.’ Saying such words, intending to cause annoyance, constitutes a payattika. ‘Furthermore, if a bhiksu, without being ill, for his own (warmth), whether he lights a fire himself or instructs another to light a fire, it constitutes a payattika. ‘Furthermore, if a bhiksu has already given (someone) sexual desire, and later regrets it, saying, ‘Return my desire to me; I will not give it to you,’ it constitutes a payattika. ‘Furthermore, if a bhiksu sleeps in the same room with someone who has not yet received full ordination for more than two nights, it constitutes a payattika. ‘Furthermore, if a bhiksu says such words: ‘I know that the Buddha's teaching that “desire is an obstacle” is not an obstacle when practicing.’ The bhiksus should say to that bhiksu, ‘Do not say such words: “I know that the Buddha's teaching that ‘desire is an obstacle’ is not an obstacle when practicing.” Do not slander the Bhagavat (Buddha), slandering the Bhagavat is not good. The Bhagavat did not say this; the Bhagavat explained in countless ways that desires are obstacles. You should abandon this evil view.’ When the bhiksus advise in this way, it is good if he abandons this view. If he does not abandon it, he should be earnestly advised again and again, questioned according to the teachings, and made to abandon this view. It is good if he abandons it; if he does not abandon it, it constitutes a payattika. ‘Furthermore, if a bhiksu knows that someone speaks in this way, does not follow the Dharma, and does not abandon evil views, and still speaks with him, lives with him, enjoys things with him, and sleeps in the same room with him, it constitutes a payattika. ‘Furthermore, if a bhiksu sees someone seeking solitude (sramanera, novice monk, the preparatory stage for Buddhist monks) --------------------------------------------------------------------------------
Chinese
作如是语：‘我知佛所说法“欲是障碍法”者，习行之时非是障碍。’诸苾刍应语彼求寂言：‘汝莫作是语：“我知佛所说‘欲是障碍法’者，习行之时非是障碍。”汝莫谤世尊，谤世尊者不善。世尊不作是语，世尊以无量门于诸欲法说为障碍。汝可弃舍如是恶见。’诸苾刍语彼求寂时，舍此事者善。若不舍者，乃至二三随正应谏，随正应教，令舍是事。舍者善；若不舍者，诸苾刍应语彼求寂言：‘汝从今已去不应说言：“如来、应、正等觉是我大师。”若有尊宿及同梵行者，不应随行，如余求寂得与苾刍二夜同宿。汝今无是事，汝愚痴人可速灭去。’若苾刍知是被摈求寂，而摄受饶益同室宿者，波逸底迦。 “若复苾刍，得新衣，当作三种染坏色：若青、若泥、若赤，随一而坏。若不作三种坏色而受用者，波逸底迦。 “若复苾刍，宝及宝类，若自捉、教人捉，除在寺内及白衣舍，波逸底迦。若在寺内及白衣舍，见宝及宝类，应作是念然后当取：‘若有认者，我当与之。’此是时。 “若复苾刍，半月应洗浴，故违而浴者，除余时，波逸底迦。余时者，热时、病时、作时、行时、风时、雨时、风雨时，此是时。” 第七摄颂曰： 杀傍生故恼， 击攊水同眠， 怖藏资寄衣， 现代汉语译本： 有人这样说：‘我知道佛陀所说的“欲望是障碍”的教法，但在修行的时候，欲望并不是障碍。’各位比丘应该对这位沙弥说：‘你不要这样说：“我知道佛陀所说的‘欲望是障碍’的教法，但在修行的时候，欲望并不是障碍。”你不要诽谤世尊，诽谤世尊是不好的。世尊不是这样说的，世尊用无数种方法说明各种欲望都是修行的障碍。你应该抛弃这种错误的见解。’各位比丘劝诫这位沙弥时，如果他能放弃这种错误见解是好的。如果他不放弃，就应该再三劝诫，用正确的方法教导他，让他放弃这种错误见解。如果他放弃了是好的；如果他不放弃，各位比丘应该对这位沙弥说：‘从今以后你不应该再说：“如来（Tathagata，意为‘如实而来者’）、应供（Arhat，意为‘值得供养者’）、正等觉（Samyaksambuddha，意为‘完全觉悟者’）是我的老师。”如果有年长的比丘或者与你一同修行的同伴，你不应该跟随他们，就像其他沙弥可以和比丘同住两夜一样。你现在没有这种资格，你这个愚痴的人应该赶快离开。’如果比丘明知是被摈弃的沙弥，还接纳他，帮助他，与他同住一室，就犯了波逸提迦（Payantika，一种轻罪）。 如果比丘得到新的衣服，应当用三种染料破坏衣服的颜色：青色、泥色或红色，选择其中一种来破坏。如果不做这三种破坏颜色的处理就使用新衣服，就犯了波逸提迦。 如果比丘自己拿取或教别人拿取宝物或类似宝物的东西，除非是在寺庙内或在家居士的住所，否则就犯了波逸提迦。如果在寺庙内或在家居士的住所，看到宝物或类似宝物的东西，应该这样想然后再拿取：‘如果有人来认领，我就还给他。’这是允许的。 如果比丘每半个月应该洗一次澡，故意违背规定而不洗澡，除非有特殊情况，否则就犯了波逸提迦。特殊情况包括：天气炎热的时候、生病的时候、工作的时候、行走的时候、刮风的时候、下雨的时候、刮风下雨的时候，这些都是允许的。 第七摄颂说： 杀害傍生会带来烦恼，击打、戏弄水、一同睡眠， 因恐惧而藏匿，资财被寄放，衣服被...
English
English version: Saying thus: ‘I know that what the Buddha taught, that ‘desire is an obstructing dharma (Dharma, meaning 'teachings' or 'laws')’, is not an obstruction when practicing.’ The Bhikshus (Bhikshus, meaning 'monks') should say to that novice (求寂, meaning 'one who seeks ordination'): ‘Do not say thus: “I know that what the Buddha taught, that ‘desire is an obstructing dharma’, is not an obstruction when practicing.” Do not slander the World Honored One (世尊, meaning 'Buddha'), slandering the World Honored One is not good. The World Honored One did not say this; the World Honored One, through countless means, spoke of all desires as obstructions. You should abandon such evil views.’ When the Bhikshus admonish that novice, it is good if he abandons this matter. If he does not abandon it, then up to two or three times, he should be admonished and taught appropriately, causing him to abandon this matter. It is good if he abandons it; if he does not abandon it, the Bhikshus should say to that novice: ‘From now on, you should not say, “The Tathagata (如来, meaning 'Thus Gone One'), Arhat (应供, meaning 'Worthy One'), Samyaksambuddha (正等觉, meaning 'Perfectly Enlightened One') is my teacher.” If there are elders or those practicing the same Brahmacharya (梵行, meaning 'holy life'), you should not follow them, just as other novices are allowed to stay with Bhikshus for two nights. You do not have this right now; you foolish person, you should quickly leave.’ If a Bhikshu knows that he is an expelled novice and still accepts him, benefits him, and shares a room with him, he commits a Payantika (波逸提迦, meaning 'an offense requiring confession'). Furthermore, if a Bhikshu obtains new clothes, he should spoil the color by dyeing it with one of three colors: blue, mud color, or red. If he uses the new clothes without spoiling the color in these three ways, he commits a Payantika. Furthermore, if a Bhikshu himself takes or instructs others to take jewels or things similar to jewels, except within a monastery or in a layman’s house, he commits a Payantika. If he sees jewels or things similar to jewels within a monastery or in a layman’s house, he should think thus before taking them: ‘If someone recognizes them, I will give them back.’ This is permissible. Furthermore, a Bhikshu should bathe every half month; if he deliberately violates this and does not bathe, except at other times, he commits a Payantika. Other times are: hot weather, sickness, working, traveling, windy weather, rainy weather, windy and rainy weather; these are permissible times. The seventh summary says: Killing sentient beings causes affliction, striking, playing with water, sleeping together, Hiding out of fear, wealth being entrusted, clothes being... -------------------------------------------------------------------------------- 无根女同路。 “若复苾刍，故断傍生命者，波逸底迦。
Chinese
“若复苾刍，故恼他苾刍，乃至少时不乐，以此为缘者，波逸底迦。 “若复苾刍，以指击攊他者，波逸底迦。 “若复苾刍，水中戏者，波逸底迦。 “若复苾刍，共女人同室宿者，波逸底迦。 “若复苾刍，若自恐怖、若教人恐怖他苾刍，下至戏笑者，波逸底迦。 “若复苾刍，自藏苾刍、苾刍尼、若正学女、求寂、求寂女衣钵及余资具、若教人藏，除余缘故，波逸底迦。 “若复苾刍，受他寄衣，后时不问主，辄自着用者，波逸底迦。 “若复苾刍，瞋恚故，知彼苾刍清净无犯，以无根僧伽伐尸沙法谤者，波逸底迦。 “若复苾刍，共女人同道行，更无男子，乃至一村间者，波逸底迦。” 第八摄颂曰： 贼徒年未满， 掘地请违教， 窃听默然去， 不敬酒非时。 “若复苾刍，与贼商旅共同道行，乃至一村间者，波逸底迦。 “若复苾刍，知年未满二十，与受近圆成苾刍性者，波逸底迦。此非近圆，诸苾刍得罪。 “若复苾刍，自手掘地、若教人掘者，波逸底迦。 “若复苾刍，有四月请，须时应受。若过受者，除余时，波逸底迦。余时 现代汉语译本 无根女同路。 ‘如果又有比丘（Bhikkhu，佛教僧侣），故意断绝傍生（动物）的性命，犯波逸提迦（Payantika，一种轻罪）。’ ‘如果又有比丘，故意恼乱其他比丘，哪怕是极短的时间内使他不快乐，以此为缘由，犯波逸提迦。’ ‘如果又有比丘，用手指弹击他人，犯波逸提迦。’ ‘如果又有比丘，在水中嬉戏，犯波逸提迦。’ ‘如果又有比丘，与女人同在一个房间里过夜，犯波逸提迦。’ ‘如果又有比丘，自己恐吓、或者教唆他人恐吓其他比丘，哪怕是开玩笑，犯波逸提迦。’ ‘如果又有比丘，自己藏匿比丘、比丘尼（Bhikkhuni，佛教女僧侣）、正学女（Siksamana，预备成为比丘尼的女子）、求寂（Sramanera，沙弥，小僧侣）、求寂女（Sramanerika，沙弥尼，小女僧侣）的衣钵以及其他资具，或者教唆他人藏匿，除非有其他原因，犯波逸提迦。’ ‘如果又有比丘，接受他人寄放的衣服，之后不询问物主，就擅自穿用，犯波逸提迦。’ ‘如果又有比丘，因为嗔恨的缘故，明知对方比丘清净没有犯戒，却用无根的僧伽伐尸沙法（Sanghavasesa，一种仅次于波罗夷的重罪）来诽谤他，犯波逸提迦。’ ‘如果又有比丘，与女人同路行走，没有其他男子在场，哪怕只是一村的距离，犯波逸提迦。’ 第八摄颂说： 贼徒年未满， 掘地请违教， 窃听默然去， 不敬酒非时。 ‘如果又有比丘，与盗贼商队共同行走，哪怕只是一村的距离，犯波逸提迦。’ ‘如果又有比丘，明知对方年龄未满二十岁，却为他授与近圆戒（Upasampada，受具足戒，正式成为比丘），使他获得比丘的身份，犯波逸提迦。此人不得成为比丘，诸位比丘也因此获罪。’ ‘如果又有比丘，亲手挖掘土地、或者教唆他人挖掘土地，犯波逸提迦。’ ‘如果又有比丘，有四个月的请托，应当按时接受。如果超过时间接受，除非有其他情况，犯波逸提迦。’其他情况是：
English
English version Rootless Women on the Road. 'If again a Bhikkhu (Buddhist monk), intentionally deprives a living being (animal) of life, it is to be expiated (Payantika, a minor offense).' 'If again a Bhikkhu, intentionally annoys another Bhikkhu, even for a short time causing displeasure, based on this reason, it is to be expiated.' 'If again a Bhikkhu, strikes another with a finger, it is to be expiated.' 'If again a Bhikkhu, plays in the water, it is to be expiated.' 'If again a Bhikkhu, shares a room with a woman overnight, it is to be expiated.' 'If again a Bhikkhu, either frightens himself or instructs others to frighten another Bhikkhu, even in jest, it is to be expiated.' 'If again a Bhikkhu, either hides the robes and other belongings of a Bhikkhu, Bhikkhuni (Buddhist nun), Siksamana (a female novice training to be a nun), Sramanera (male novice), or Sramanerika (female novice), or instructs others to hide them, except for other reasons, it is to be expiated.' 'If again a Bhikkhu, receives clothes entrusted to him by another, and later uses them without asking the owner, it is to be expiated.' 'If again a Bhikkhu, out of anger, knowing that another Bhikkhu is pure and without offense, accuses him of an unfounded Sanghavasesa (a serious offense second only to Parajika), it is to be expiated.' 'If again a Bhikkhu, walks on the same road with a woman, without another man present, even for the distance of one village, it is to be expiated.' The eighth summary says: Thieves, underage, digging, requesting against the teaching, Eavesdropping, silently leaving, disrespect, alcohol, unseasonable. 'If again a Bhikkhu, travels on the same road with a band of thieves, even for the distance of one village, it is to be expiated.' 'If again a Bhikkhu, knowing that someone is under twenty years old, ordains him with full ordination (Upasampada, full ordination, formally becoming a Bhikkhu), giving him the status of a Bhikkhu, it is to be expiated. This person cannot become a Bhikkhu, and the Bhikkhus are also at fault.' 'If again a Bhikkhu, digs the ground himself or instructs others to dig, it is to be expiated.' 'If again a Bhikkhu, has a request for four months, he should accept it on time. If he accepts it after the time has passed, except for other circumstances, it is to be expiated.' Other circumstances are: -------------------------------------------------------------------------------- 者，谓别请、更请、殷勤请、常请，此是时。