Chinese
苾刍邬陀夷， 与笈多亲密； 由斯事不定， 广制于僧伽。 一苾刍一女， 共坐于屏处； 为淫事或无， 名二不定法。 静谓无余人， 隐密事非一； 墙栅夜帘障， 榛丛为第五。 行住及坐卧， 苾刍依实言； 如净信者陈， 准事应治过。 若于行住等， 若不依实言； 应与求罪性， 白等如前作。 若得治罚法， 不出家近圆； 不共他经行， 及与依止等。 不应一席坐， 至死行治罚； 于罪不决断， 二不定名生。◎ ◎第三部舍堕法 畜长衣不分别学处 苾刍十日外， 畜衣不分别； 泥萨祇尘土， 坌污罪人身。 衣已缝刺染， 是名衣已成； 所言畜持衣， 谓摄为己有。 支伐罗成已， 未出羯耻那； 如是等应知， 此中为四句。 毛麻与落麻， 羯播死并绢； 高詀婆及纻， 是谓七种衣。 何谓分别财， 最小之量度； 纵横充一肘， 罪成泥萨祇。 应舍而不舍， 于罪不说悔； 复不为间隔， 堕罪不能除。 三中若作一， 或二非清净； 三事俱作已， 方名无过人。 于此罪未说， 或于钵袋等； 于后若得者， 皆同 现代汉语译本 比丘邬陀夷（Bhiksu Udayi），与笈多（Gupta）关系亲密； 由于这件事不确定，所以广泛地在僧伽（Samgha）中制定戒律。 一个比丘（Bhiksu）与一个女人，共同坐在隐蔽的地方； 不论是否发生淫事，这被称为二不定法。 在安静的地方没有其他人，隐秘的事情不止一件； 墙壁、栅栏、夜晚的帘子遮挡，以及茂密的灌木丛是第五种情况。 行走、站立、坐着和躺卧，比丘（Bhiksu）都应依据事实说话； 如同清净的信徒陈述一样，根据事情的真相来处理过失。 如果在行走、站立等情况下，不依据事实说话； 应该给予求罪性，按照之前的程序进行。 如果得到惩罚的判决，就不能出家受具足戒（近圆）； 不能与他人一起经行，以及给予依止等。 不应该同坐一席，直到死亡都执行惩罚； 对于罪行没有决断，二不定法就产生了。 ◎第三部舍堕法 ◎ 畜长衣不分别学处 比丘（Bhiksu）超过十天，持有衣服而不进行分别； 就会被泥萨祇（Nissaggiya）尘土玷污，罪业加身。 衣服已经缝制、刺绣、染色，这被称为衣服已经完成； 所说的持有衣服，是指摄取为自己所有。 支伐罗（Civara）完成之后，未出羯耻那（Kathina）； 像这样等等应该知道，这里有四句。 毛、麻与落麻，羯播死（Kappasa）以及绢； 高詀婆（Koseyya）以及苎麻，这就是所说的七种衣。 什么是分别财，最小的量度； 纵横充满一肘，罪就构成泥萨祇（Nissaggiya）。 应该舍弃而不舍弃，对于罪行不说忏悔； 又不进行间隔，堕罪就不能消除。 三者中如果做了一个，或者两个不清净； 三件事都做了之后，才能被称为没有过失的人。 对于此罪没有说，或者对于钵袋等； 在之后如果得到这些，都相同
English
English version Bhiksu Udayi, intimate with Gupta; Because of this uncertain matter, rules are widely established in the Sangha (community of monks). A Bhiksu (monk) and a woman, sitting together in a secluded place; Whether or not sexual activity occurs, this is called the two uncertain rules. In a quiet place with no one else present, the secret matters are not just one; Walls, fences, night curtains blocking, and dense thickets are the fifth situation. Walking, standing, sitting, and lying down, the Bhiksu (monk) should speak according to the truth; Just as a pure believer states, the fault should be dealt with according to the truth of the matter. If in walking, standing, etc., one does not speak according to the truth; One should be given the nature of seeking offense, and the procedure should be done as before. If one receives a punishment judgment, one cannot be ordained (near perfection); One cannot walk with others, and give reliance, etc. One should not sit on the same seat, and the punishment is carried out until death; If there is no judgment on the offense, the two uncertain rules arise. ◎ The Third Section of Nissaggiya Pacittiya ◎ The training rule of keeping extra robes without disjoining. If a Bhiksu (monk) keeps a robe for more than ten days without disjoining it; He will be defiled by Nissaggiya dust, and sin will be upon his body. The robe has been sewn, embroidered, and dyed, this is called the robe has been completed; The so-called holding of the robe, refers to taking it as one's own. After the Civara (robe) is completed, before the Kathina (robe-cloth giving ceremony) has passed; Like this and so on should be known, here there are four sentences. Wool, hemp and fallen hemp, Kappasa (cotton) and silk; Koseyya (silk from cocoons) and ramie, this is what is called the seven kinds of robes. What is the disjoining property, the smallest measure; If it fills one cubit in length and width, the offense constitutes Nissaggiya. One should discard it but does not discard it, and does not confess the offense; And does not make an interval, the offense cannot be eliminated. If one of the three is done, or two are not pure; Only after all three things have been done, can one be called a person without fault. For this offense has not been said, or for the bowl bag, etc.; If one obtains these later, they are all the same
Chinese
泥萨祇。 由有财可舍， 复为堕罪伤； 堕落恶趣故， 名波逸底迦。 离三衣宿学处 常共三衣俱， 无缘不别宿； 除众为作法， 异斯便得罪。 一二众多舍， 村外坑堑绕； 墙栅遍皆围， 有一多势分。 势分谓敝园， 及天庙处等； 或差别或一， 名别一势分。 一行相连故， 应知名一舍； 野人下贼等， 如一类同村。 二舍两行别， 如梵志野人； 置立于多门， 是谓众多舍。 此中势分者， 外周宽一寻； 或鸡飞堕处， 齐其舂处等。 宅铺店楼场， 及于外道屋； 船树车园所， 是一多势分。 兄弟不分别， 或复唯一人； 由是一宅故， 说为一势分。 如前说势分， 有多势分生； 由彼别别门， 应知门有共。 如是多宅处， 库等许同然； 诸势分应知， 皆一异差别。 外道若见别， 一异势分殊； 此势分不同， 谓安皮服等。 于乐人等宅， 诸事悉同前； 外安竿鼓等， 及以破竹处。 若树枝相交， 斯为一势分； 影及雨渧处， 于外有一寻。 人衣同势分， 于此着三衣； 苾刍随处眠， 斯皆无有罪。 于天祠 现代汉语译本 泥萨祇（Nissaggiya，舍堕）： 因为有财物可以舍弃，又因为触犯了堕罪而受到伤害；由于会堕落到恶趣，所以称为波逸底迦（Payantika，单堕）。 离三衣宿学处 应当经常和三衣一起，没有特殊原因不能够和三衣分开放置过夜；除非大众一起进行作法，否则违反这个规定就会犯戒。 一间或两间，或者很多间房舍，在村外，周围有坑堑环绕；用墙壁或栅栏全部围起来，就形成了一个或多个‘势分’（sīmā，界限）。 ‘势分’指的是破旧的园林，以及天神庙宇等地方；或者有区别，或者是一体的，都叫做一个‘势分’。 因为一行房屋互相连接，应当知道这是一个房舍；野蛮人或者盗贼等，就像同一类型的村庄一样。 两间房舍，两行分开，就像婆罗门或者野蛮人居住的地方；设置了多个门，这叫做多个房舍。 这里所说的‘势分’，外围宽度有一寻（vyāma，约等于伸开双臂的长度）；或者鸡能够飞到的地方，与舂米的地方相等。 住宅、店铺、楼房、场地，以及外道的房屋；船只、树木、车子、园林等场所，都是一个或多个‘势分’。 兄弟之间没有分家，或者只有一个人；因为是一处住宅，所以说是一个‘势分’。 就像前面所说的‘势分’，有多个‘势分’产生；因为那些不同的门，应当知道门是共用的。 像这样多处住宅的地方，仓库等地方允许共同使用；各种‘势分’应当知道，都有一体、差异等区别。 如果外道看到有区别，一个或多个‘势分’不同；这些‘势分’不同，指的是安放皮革衣服等。 在乐人等的住宅，各种事情都和前面一样；外面安放旗杆、鼓等，以及劈竹子的地方。 如果树枝互相交错，这就是一个‘势分’；树影和雨水滴落的地方，在外面有一寻的范围。 人和衣服在同一个‘势分’内，在这里穿着三衣；比丘（bhikkhu，出家男子）无论在哪里睡觉，都不会有罪。 在天神庙宇...
English
English version Nissaggiya (requiring forfeiture): Because there are possessions to be forfeited, and also because one is harmed by offenses entailing forfeiture; because of falling into evil destinies, it is called Payantika (an offense entailing expiation). Training Rule on Separating from the Three Robes One should always be with the three robes; without a reason, one should not sleep separately from the three robes; except when the Sangha (community) performs a formal act, otherwise violating this incurs an offense. One or two, or many dwellings, outside the village, surrounded by ditches; completely enclosed by walls or fences, forming one or more 'sīmā' (boundaries). 'Sīmā' refers to dilapidated gardens, as well as places like temples of deities; whether distinct or unified, they are called a 'sīmā'. Because a row of houses is interconnected, it should be known as one dwelling; barbarians or thieves, etc., are like villages of the same type. Two dwellings, two rows separated, like the residences of Brahmins or barbarians; with multiple entrances established, these are called multiple dwellings. Here, the 'sīmā' refers to an outer perimeter with a width of one vyāma (approximately the length of outstretched arms); or the area a chicken can fly to, equivalent to the place where rice is pounded. Residences, shops, buildings, fields, as well as houses of non-Buddhists; boats, trees, carts, gardens, etc., are one or more 'sīmā'. Brothers who have not divided their property, or only one person; because it is one residence, it is said to be one 'sīmā'. Like the 'sīmā' mentioned earlier, multiple 'sīmā' arise; because of those different entrances, it should be known that the entrances are shared. In places with multiple residences like this, warehouses, etc., are allowed to be used together; various 'sīmā' should be known to have distinctions of unity, difference, etc. If non-Buddhists see a distinction, one or more 'sīmā' are different; these different 'sīmā' refer to placing leather clothing, etc. In the residences of entertainers, etc., all matters are the same as before; outside, placing flagpoles, drums, etc., as well as places for splitting bamboo. If tree branches intertwine, this is one 'sīmā'; the area of shadows and raindrops, extending one vyāma outward. People and clothing are within the same 'sīmā', wearing the three robes here; bhikkhus (ordained monks) sleeping anywhere will not incur an offense. In temples of deities...
Chinese
等处， 大门同是一； 离衣此处宿， 不被罪中伤。 道行时势分， 齐四十九寻； 坐住卧离衣， 无过一寻内。 月望衣学处 虽得支伐罗， 于余有希望； 得齐于一月， 不分别无犯。 八半至正半， 一月是衣时； 于后谓非时， 于亲等希望。 深摩舍那处， 若有死人衣； 送殡往还衣， 他弃粪扫服。 粪扫兰若处， 弃路蚁虫穿； 及以破碎衣， 复有五种别。 火烧或水浸， 并乳母弃衣； 鼠啮及牛嚼， 应知又五种。 因言衣已竟， 随事释三衣； 次第辩应知， 广陈其作相。 新物及曾用， 是谓二种衣； 苾刍欲作时， 此法今当说。 若新僧伽胝， 两重应截作； 尼师但亦尔， 余衣并随意。 经四月服用， 若作僧伽胝； 此衣应四重， 余衣两重作。 若更增重叠， 欲摘令相离； 摘离者得持， 十日当分别。 大衣条不等， 九条等九阶； 后二十五条， 此各别当说。 三品两长半， 三品半三长； 末后三品衣， 曼荼罗四半。 此中三品者， 是大衣坛隔； 此衣量应说， 上衣三五肘。 下者四肘半， 二内名为中 现代汉语译本 在这些地方，大门都是一样的； 如果在这里脱衣休息，就不会被罪业所伤害。 行走时，道的运行和气势各有不同，总共是四十九寻（古代长度单位）； 坐着、站着、躺着，脱掉衣服，都不要超过一寻（古代长度单位）的范围。 月望衣学处 即使得到了支伐罗（civara，袈裟），对于其他的衣服还是有希望的； 如果一个月内得到足够的衣服，不加以分别就不会犯戒。 从八月半到正月半，这一个月是做衣服的时间； 之后就被认为不是做衣服的时间，对于亲属等可以有所期待。 在偏僻的墓地，如果有死人的衣服； 送葬往返时穿的衣服，别人丢弃的粪扫衣（pamsukula）； 在粪扫兰若（pamsukula arannaka，捡拾弃衣的场所），丢弃在路边被蚂蚁和虫子穿过的衣服； 以及破损的衣服，还有五种不同的情况。 被火烧过或者被水浸泡过的，还有乳母丢弃的衣服； 被老鼠咬过或者被牛嚼过的，应该知道还有这五种情况。 因为说到衣服已经结束，所以根据情况解释三衣（tricivara）； 应该依次分辨，详细陈述制作的样子。 新的和曾经用过的，这被称为两种衣服； 比丘（bhikkhu）想要制作时，现在应当说这种方法。 如果是新的僧伽胝（samghati，大衣），应该截成两重； 尼师坛（nisidana，坐具）也应该这样，其余的衣服可以随意。 经过四个月的服用，如果制作僧伽胝（samghati，大衣）； 这件衣服应该是四重，其余的衣服做成两重。 如果想要增加重叠的层数，想要摘下来使它们分离； 摘下来分离的可以持有，十天内应当分辨清楚。 大衣的条数不等，九条对应九阶； 后面的二十五条，这些分别应当说明。 三品是两长半，三品是半三长； 最后三品的衣服，曼荼罗（mandala）是四半。 这其中的三品，是大衣的坛隔； 这件衣服的尺寸应该说明，上衣是三十五肘（古代长度单位）。 下衣是四肘半（古代长度单位），两个内侧称为中等。
English
English version In these places, the main gates are all the same; If one rests here after removing one's robes, one will not be harmed by sins. When walking, the course of the path and the momentum are different, totaling forty-nine寻 (xun, ancient unit of length); Whether sitting, standing, or lying down, after removing one's robes, do not exceed the range of one 寻 (xun, ancient unit of length). The Observance of Robes on the Full Moon Even if one obtains a civara (袈裟, monastic robe), there is still hope for other robes; If one obtains enough robes within a month, not distinguishing them will not be a transgression. From the middle of the eighth month to the middle of the first month, this month is the time for making robes; After that, it is considered not the time for making robes, and one can have expectations for relatives, etc. In a remote charnel ground, if there are clothes of the dead; Clothes worn to and from funerals, pamsukula (粪扫衣, discarded robes) abandoned by others; In a pamsukula arannaka (粪扫兰若, place for collecting discarded robes), clothes discarded by the roadside, pierced by ants and insects; And damaged clothes, there are also five different situations. Those burned by fire or soaked in water, and clothes discarded by wet nurses; Those gnawed by rats or chewed by cows, it should be known that there are these five situations as well. Because the discussion of robes has ended, the three robes (tricivara) are explained according to the circumstances; They should be distinguished in order, and the manner of making them should be described in detail. New and used ones, these are called two kinds of robes; When a bhikkhu (比丘, monk) wants to make them, this method should now be explained. If it is a new samghati (僧伽胝, outer robe), it should be cut into two layers; The nisidana (尼师坛, sitting cloth) should also be like this, and the remaining robes can be made as desired. After four months of use, if making a samghati (僧伽胝, outer robe); This robe should be four layers, and the remaining robes should be made into two layers. If one wants to increase the number of layers, wanting to detach them to separate them; Those that are detached can be held, and they should be distinguished clearly within ten days. The strips of the outer robe are unequal, nine strips correspond to nine grades; The following twenty-five strips, these should be explained separately. Three grades are two long halves, three grades are half three long; The robes of the last three grades, the mandala (曼荼罗) is four halves. The three grades in this, are the altar partitions of the outer robe; The size of this robe should be explained, the upper robe is thirty-five肘 (zhou, ancient unit of length). The lower robe is four and a half 肘 (zhou, ancient unit of length), the two inner sides are called medium.