Chinese
“若复苾刍，闻诸苾刍作如是语：‘具寿！仁今当习如是学处。’彼作如是语：‘我实不能用汝愚痴不分明、不善解者所说之言受行学处。我若见余善闲三藏，当随彼言而受行。’者，波逸底迦。若苾刍实欲求解者，当问三藏，此是时。 “若复苾刍，知余苾刍评论事生求过纷扰诤竞而住，默然往彼听其所说，作如是念：‘我欲听已当令斗乱。’以此为缘者，波逸底迦。 “若复苾刍，知众如法评论事时，默然从座起去，有苾刍不嘱授者，除余缘故，波逸底迦。 “若复苾刍，不恭敬者，波逸底迦。 “若复苾刍，饮诸酒者，波逸底迦。 “若复苾刍，非时入聚落，不嘱余苾刍，除余缘故，波逸底迦。” 第九摄颂曰： 食明相今知， 针筒床脚量， 贮花并坐具， 疮雨大师衣。 “若复苾刍，受食家请，食前食后行诣余家，不嘱授者，波逸底迦。 “若复苾刍，明相未出，刹帝利灌顶王未藏宝及宝类，若入过宫门阃者，除余缘故，波逸底迦。 “若复苾刍，半月半月说戒经时，作如是语：‘具寿！我今始知是法戒经中说。’诸苾刍知是苾刍，若二、若三同作长净，况复过此，应语彼言：‘ 现代汉语译本： 这些情况指的是：个别邀请、再次邀请、殷勤邀请、长期邀请，这些都是适当时机。 ‘如果又有比丘，听到其他比丘这样说：‘具寿（ayushman，对年长僧侣的尊称）！您现在应当学习这样的学处（śikṣāpada，戒条）。’ 他这样说：‘我实在不能接受你们这些愚痴、不明白、不善于理解的人所说的话来奉行学处。如果我见到其他精通三藏（Tripiṭaka，佛教经典）的人，我将听从他们的话来奉行。’ 这样，就犯了波逸提迦（pāyantika，一种罪名）。如果比丘确实想要寻求解答，应当请教三藏，这是适当时机。 ‘如果又有比丘，知道其他比丘因为评论事情而产生过失、纷扰、争竞，停留在那里，默默地去听他们所说的话，并且这样想：‘我想听了之后让他们更加斗乱。’ 因为这个缘故，就犯了波逸提迦。 ‘如果又有比丘，知道僧团如法地评论事情时，默默地从座位上起身离去，没有告知其他比丘，除非有其他原因，就犯了波逸提迦。 ‘如果又有比丘，不恭敬，就犯了波逸提迦。 ‘如果又有比丘，饮用各种酒，就犯了波逸提迦。 ‘如果又有比丘，在非时进入村落，没有告知其他比丘，除非有其他原因，就犯了波逸提迦。’ 第九摄颂说： 食、明相、今、知， 针筒、床脚、量， 贮花并坐具， 疮、雨、大师衣。 ‘如果又有比丘，接受了施食者的邀请，在饭前饭后前往其他家，没有告知其他比丘，就犯了波逸提迦。 ‘如果又有比丘，在明相未出时，刹帝利（kṣatriya，印度种姓制度中的武士阶层）灌顶的国王还没有收藏宝物以及宝物之类的东西，如果进入超过宫门的门槛，除非有其他原因，就犯了波逸提迦。 ‘如果又有比丘，在每半个月诵戒经时，这样说：‘具寿！我现在才知道这个法是戒经里说的。’ 诸位比丘知道这位比丘，如果是两三次一起做长净（poṣadha，布萨，一种忏悔仪式），更何况超过这个次数，应该对他说：‘
English
English version: These refer to: individual invitations, repeated invitations, earnest invitations, and regular invitations. These are the appropriate times. 'If again, a Bhikṣu (monk), hears other Bhikṣus saying: 'Ayushman (term of respect for a senior monk)! You should now learn such a Śikṣāpada (precept).' He says thus: 'I really cannot accept the words of you foolish, unclear, and unskilled people to practice the Śikṣāpada. If I see other people who are well-versed in the Tripiṭaka (the three baskets of Buddhist scriptures), I will follow their words and practice.' Thus, he commits a Pāyantika (an offense). If a Bhikṣu truly wants to seek understanding, he should ask the Tripiṭaka. This is the appropriate time. 'If again, a Bhikṣu, knowing that other Bhikṣus are dwelling in fault-finding, disturbance, and contention due to commenting on matters, silently goes to listen to what they say, and thinks thus: 'I want to listen and make them even more chaotic.' Because of this reason, he commits a Pāyantika. 'If again, a Bhikṣu, knowing that the Sangha (monastic community) is righteously discussing matters, silently gets up from his seat and leaves without informing other Bhikṣus, unless there is another reason, he commits a Pāyantika. 'If again, a Bhikṣu, is disrespectful, he commits a Pāyantika. 'If again, a Bhikṣu, drinks various kinds of alcohol, he commits a Pāyantika. 'If again, a Bhikṣu, enters a village at an inappropriate time without informing other Bhikṣus, unless there is another reason, he commits a Pāyantika.' The ninth summary verse says: Food, dawn, now, know, Needle case, bed leg, measure, Storing flowers and seat, Sore, rain, the Great Master's robe. 'If again, a Bhikṣu, having accepted an invitation from a food-giver, goes to other houses before or after the meal without informing other Bhikṣus, he commits a Pāyantika. 'If again, a Bhikṣu, before dawn, when the Kṣatriya (warrior caste in the Indian caste system) crowned king has not yet stored away treasures and things like treasures, if he enters beyond the threshold of the palace gate, unless there is another reason, he commits a Pāyantika. 'If again, a Bhikṣu, when the Prātimokṣa (monastic code) is recited every half month, says thus: 'Ayushman! I now know that this Dharma (teaching) is said in the Prātimokṣa.' The Bhikṣus know that this Bhikṣu, if two or three together perform the Poṣadha (confession ceremony), let alone more than this number, should say to him:' --------------------------------------------------------------------------------
Chinese
具寿！非不知故得免其罪，汝所犯罪应如法说悔。’当劝喻言：‘具寿！此法希奇难可逢遇，汝说戒时不恭敬、不住心、不殷重、不作意、不一想、不摄耳、不策念而听法。’者，波逸底迦。 “若复苾刍，用骨牙角作针筒成者，应打碎，波逸底迦。 “若复苾刍，作大小床足应高佛八指，除入梐木。若过者应截去，波逸底迦。 “若复苾刍，以木绵等贮僧床座者，应撤去，波逸底迦。 “若复苾刍，作尼师但那，当应量作。是中量者，长佛二张手、广一张手半，长中更增一张手。若过作者应截去，波逸底迦。 “若复苾刍，作覆疮衣，当应量作。是中量者，长佛四张手、广二张手。若过作者应截去，波逸底迦。 “若复苾刍，作雨浴衣，当应量作。是中量者，长佛六张手、广二张手半。若过作者应截去，波逸底迦。 “若复苾刍，同佛衣量作衣，或复过者，波逸底迦。是中佛衣量者，长佛十张手、广六张手，此是佛衣量。” “诸大德！我已说九十波逸底迦法。今问诸大德！是中清净不？”(如是三说)“诸大德！是中清净，默然故，我今如是持。” “诸大德！此四对说波罗底提舍尼法，半月半月戒经中说。” 摄颂曰： 非亲尼自受， 现代汉语译本 ‘具寿（Ayasma，对僧人的尊称）！不是因为无知就可以免除罪责，你所犯的罪应当如法说出并忏悔。’应当劝导他说：‘具寿！这种佛法非常稀有难得，你在说戒时，不恭敬、不用心、不殷重、不作意、不专一、不摄耳、不策励念头而听法。’这属于波逸提迦（Payantika，一种罪名）。 ‘如果又有比丘（Bhiksu，出家男众），用骨、牙、角制作针筒，做成后，应当打碎，这属于波逸提迦。 ‘如果又有比丘，制作床或椅子的腿，高度超过佛的八指（约合现在的八英寸），除非是嵌入梐木（门闩）的部分。如果超过这个高度，应当截去，这属于波逸提迦。 ‘如果又有比丘，用木棉等物填充僧人的床座，应当撤去，这属于波逸提迦。 ‘如果又有比丘，制作尼师但那（Nisidana，坐具），应当按照规定的尺寸制作。其中规定的尺寸是：长度为佛的两张手掌，宽度为一张手掌半，长度中间可以再增加一张手掌。如果超过这个尺寸，应当截去，这属于波逸提迦。 ‘如果又有比丘，制作覆疮衣（覆盖疮口的衣服），应当按照规定的尺寸制作。其中规定的尺寸是：长度为佛的四张手掌，宽度为两张手掌。如果超过这个尺寸，应当截去，这属于波逸提迦。 ‘如果又有比丘，制作雨浴衣（洗澡时穿的衣服），应当按照规定的尺寸制作。其中规定的尺寸是：长度为佛的六张手掌，宽度为两张手掌半。如果超过这个尺寸，应当截去，这属于波逸提迦。 ‘如果又有比丘，按照佛的衣服尺寸制作衣服，或者超过这个尺寸，这属于波逸提迦。其中佛的衣服尺寸是：长度为佛的十张手掌，宽度为六张手掌，这就是佛的衣服尺寸。’ ‘诸位大德（Ayasmanto，对僧众的尊称）！我已经说了九十条波逸提迦法。现在问诸位大德！在这其中是否清净？’（这样说三遍）‘诸位大德！因为大家默然，所以是清净的，我现在就这样持守。’ ‘诸位大德！以下是四条对说波罗底提舍尼法（Patidesaniya，一种忏悔法），在半月半月的戒经中宣说。’ 摄颂说： 非亲尼自受，
English
English version 'Venerable one! It is not by ignorance that one is excused from one's offense. The offense you have committed should be confessed according to the Dharma.' He should be admonished, saying: 'Venerable one! This Dharma is rare and difficult to encounter. When the precepts are recited, you listen without reverence, without attentiveness, without earnestness, without focusing your mind, without singleness of thought, without collecting your ears, and without directing your mindfulness.' This is a Payantika (an offense). 'If again, a Bhiksu (monk) makes a needle case from bone, ivory, or horn, it should be broken. This is a Payantika. 'If again, a Bhiksu makes the legs of a bed or chair higher than eight fingers of the Buddha (approximately eight inches), except for the part that is inserted into the crossbar (door bolt). If it exceeds this height, it should be cut off. This is a Payantika. 'If again, a Bhiksu fills a monastic bed or seat with cotton or similar materials, it should be removed. This is a Payantika. 'If again, a Bhiksu makes a Nisidana (sitting cloth), it should be made according to the prescribed measurement. The prescribed measurement is: two spans of the Buddha's hand in length, one and a half spans in width, with an additional span in the middle for length. If it exceeds this measurement, it should be cut off. This is a Payantika. 'If again, a Bhiksu makes a covering cloth for wounds, it should be made according to the prescribed measurement. The prescribed measurement is: four spans of the Buddha's hand in length, two spans in width. If it exceeds this measurement, it should be cut off. This is a Payantika. 'If again, a Bhiksu makes a bathing cloth, it should be made according to the prescribed measurement. The prescribed measurement is: six spans of the Buddha's hand in length, two and a half spans in width. If it exceeds this measurement, it should be cut off. This is a Payantika. 'If again, a Bhiksu makes a robe according to the Buddha's robe measurement, or exceeds that measurement, this is a Payantika. The Buddha's robe measurement is: ten spans of the Buddha's hand in length, six spans in width. This is the Buddha's robe measurement.' 'Venerable ones! I have recited the ninety Payantika rules. Now I ask the Venerable ones! Are you pure in these?' (This is said three times.) 'Venerable ones! Because you are silent, it is pure. Thus, I will uphold it.' 'Venerable ones! These are the four Patidesaniya (offenses requiring confession) rules, which are recited in the Patimokkha (monastic code) every half month.' The summary verse says: Not from a nun who is not a relative, receiving oneself, -------------------------------------------------------------------------------- 舍中处分食， 不请向学家， 受食于寺外。
Chinese
“若复苾刍，于村路中，从非亲苾刍尼自手受食食。是苾刍应还村外住处，诣诸苾刍所，各别告言：‘大德！我犯对说恶法，是不应为，今对说悔。’是名对说法。 “若复众多苾刍于白衣家食，有苾刍尼指授，此苾刍应可多与美好饮食。诸苾刍应语是苾刍尼言：‘姊妹！且止少时，待诸苾刍食竟。’若无一人作是语者，是诸苾刍应还村外住处，诣诸苾刍所，各别告言：‘大德！我犯对说恶法，是不应为，今对说悔。’是名对说法。 “若复苾刍，知是学家僧与作学家羯磨，苾刍先不受请，便诣彼家自手受食食。是苾刍应还村外住处，诣诸苾刍所，各别告言：‘大德！我犯对说恶法，是不应为，今对说悔。’是名对说法。 “若复苾刍，在阿兰若恐怖处住，先无观察险难之人，于住处外受食食者，是苾刍应还住处，诣诸苾刍所，各别告言：‘大德！我犯对说恶法，是不应为，今对说悔。’是名对说法。” “诸大德！我已说四波罗底提舍尼法。今问诸大德！是中清净不？”(如是三说)“诸大德！是中清净，默然故，我今如是持。” “诸大德！是众学法，半月半月戒经中说。” 总摄颂曰： 衣食形齐整， 俗 现代汉语译本 在住所中分发食物，不邀请在家修行的居士，而在寺院外面接受食物。 ‘如果又有比丘（Bhikkhu，佛教出家男众），在村落的道路上，从非亲属的比丘尼（Bhikkhuni，佛教出家女众）手中亲自接受食物。这位比丘应当返回村外的住所，去到各位比丘那里，分别告知说：‘大德！我犯了对说恶法，这是不应该做的，现在我对此进行忏悔。’这称为对说法。’ ‘如果有很多比丘在白衣（在家信徒）家吃饭，有比丘尼指示，这位比丘应该可以多得到美好的饮食。各位比丘应该对比丘尼说：‘姊妹！请暂时停止，等待各位比丘吃完饭。’如果没有一个人说这样的话，这些比丘应当返回村外的住所，去到各位比丘那里，分别告知说：‘大德！我犯了对说恶法，这是不应该做的，现在我对此进行忏悔。’这称为对说法。’ ‘如果又有比丘，明知是学家僧（Siksa-samghata，受过在家戒律的僧人）正在进行学家羯磨（Siksa-samghata-karma，一种僧团仪式），比丘事先没有受到邀请，便去他家亲自接受食物。这位比丘应当返回村外的住所，去到各位比丘那里，分别告知说：‘大德！我犯了对说恶法，这是不应该做的，现在我对此进行忏悔。’这称为对说法。’ ‘如果又有比丘，住在阿兰若（Aranya，寂静处）恐怖的地方，事先没有观察危险情况的人，在住所外面接受食物，这位比丘应当返回住所，去到各位比丘那里，分别告知说：‘大德！我犯了对说恶法，这是不应该做的，现在我对此进行忏悔。’这称为对说法。’ ‘各位大德！我已经说了四条波罗底提舍尼法（Patidesaniya，应忏悔的戒律）。现在问各位大德！这里面清净吗？’（这样说了三遍）‘各位大德！这里面清净，因为大家默然不语，我现在就这样持守。’ ‘各位大德！这些是众学法（Sekhiya，应学习的戒律），在半月半月的戒经中宣说。’ 总摄颂说： 衣食形体都整齐，世俗之事要远离。
English
English version Distributing food in the dwelling, not inviting the householders who are studying, and receiving food outside the monastery. ‘If again, a Bhikkhu (Buddhist monk), on a village road, receives food from the hand of a Bhikkhuni (Buddhist nun) who is not a relative. That Bhikkhu should return to his dwelling outside the village, go to the Bhikkhus, and individually announce: ‘Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.’ This is called confession of the Dharma.’ ‘If many Bhikkhus are eating at the house of a layperson, and a Bhikkhuni is instructing, that Bhikkhu should be given more and better food. The Bhikkhus should say to the Bhikkhuni: ‘Sister! Please stop for a moment, and wait for the Bhikkhus to finish eating.’ If no one says this, those Bhikkhus should return to their dwelling outside the village, go to the Bhikkhus, and individually announce: ‘Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.’ This is called confession of the Dharma.’ ‘If again, a Bhikkhu knows that a Siksa-samghata (a monk under probation) is performing a Siksa-samghata-karma (a type of monastic procedure), and the Bhikkhu, without being invited beforehand, goes to his house and receives food from his own hand. That Bhikkhu should return to his dwelling outside the village, go to the Bhikkhus, and individually announce: ‘Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.’ This is called confession of the Dharma.’ ‘If again, a Bhikkhu is living in a frightening Aranya (secluded place), and without someone who has observed the dangers beforehand, receives food outside the dwelling, that Bhikkhu should return to his dwelling, go to the Bhikkhus, and individually announce: ‘Venerable ones! I have committed an offense against the Dharma that should be confessed; it is not proper to do so. Now I confess it.’ This is called confession of the Dharma.’ ‘Venerable ones! I have now recited the four Patidesaniya (offenses requiring confession). Now I ask you, Venerable ones! Are you pure in this matter?’ (This is said three times.) ‘Venerable ones! You are pure in this matter, because you are silent. I will now uphold it in this way.’ ‘Venerable ones! These are the Sekhiya (rules of training), which are recited in the Patimokkha (monastic code) every half month.’ The summary verse says: Clothing, food, and form are all orderly; worldly affairs should be kept at a distance. -------------------------------------------------------------------------------- 舍善容仪， 护钵除病人， 草水过人树。 “齐整着裙，应当学。