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English version If one receives the full ordination (Upasampada) within the great Sangha (community of monks) during the daytime, it should not be done at night. If a Bhikkhuni (female monastic) obtains a new bowl, she may give it away or make it a pure offering (净施) on the same day, and it is not an offense as long as it is done before the dawn of the next day. If a Bhikkhuni obtains utensils for use, she is allowed to keep them. Among the sixteen types of utensils, she may keep one of each. If she obtains more, she may give them away or make them a pure offering on the same day, and it is not an offense as long as it is done before the dawn of the next day. There are also rules corresponding to the daytime: If a Bhikkhu (male monastic) enjoys meditating, but there is no Upajjhaya (preceptor) at the place where he meditates. If the Upajjhaya resides in a place that can be reached and returned from within a day, then remote reliance (遥依止) is not lost. If two monasteries are within a day's travel of each other, or if there is someone guarding the Sangharama (monastery), then remote reliance is also not lost. If Bhikkhus hold the Posadha (bi-monthly recitation of precepts) and establish a Mahasima (great boundary) in the same place, a distance of up to one day's travel is allowed for establishing the great boundary. These are called the laws corresponding to the daytime. The practices that should be done day and night include: receiving full ordination (Upasampada), Posadha (bi-monthly recitation of precepts), Pravarana (invitation to point out faults), giving consent (Chanda), giving pure consent (Parisuddhi-chanda), Pravarana consent (Pravarana-chanda), entering the rainy season retreat (Varsa-upanayika), receiving the Kathina-astara (cloth offered after the rainy season), and keeping the three robes without separation overnight (Tikacivara-avippavasa). These are called the laws corresponding to day and night. There are also rules corresponding to two days and two nights: A fully ordained person and a non-fully ordained person may stay together for two days and two nights. On the third night, the fully ordained person should get up and leave before dawn. If a guest Bhikkhu arrives at another monastery, requests lodging and bedding, and is granted permission, but leaves without informing the resident monk and stays out for another night, then before dawn on the third night, it is good if he comes himself or sends someone to inform the resident monk; if he does not inform the resident monk until dawn, he commits an offense. If a Bhikkhu stays in the army for another night, before dawn on the third night, if there is an opportunity, he may say goodbye to those he knows; if there is no opportunity, he may leave the army directly, and it is not an offense if dawn breaks outside the army. If he says goodbye to those he knows, but they do not allow him to leave, he may leave directly without saying goodbye. These are called the laws corresponding to two days and two nights. The law corresponding to three nights is that a fully ordained person and a non-fully ordained person stay together for three nights. Before dawn on the fourth night, the non-fully ordained person should leave the boundary. If he cannot leave, --------------------------------------------------------------------------------
Chinese
受具足者应出界外。是名三夜相应法也。 “复有五日五夜相应法。若比丘有盗贼难、军贼难，不得持三衣自随者，应持三衣寄知旧白衣舍五日。至六日明相未现，应来看衣手自捉之。若过六日至明相现，尼萨耆波逸提。若比丘作亲意，不语取他衣着，过五日至六日明相现，突吉罗。若比丘自三衣，至五日应捡挍，无虫鼠伤坏不？若过五日至六日明相现，得突吉罗。是名五夜相应法。 “六夜相应法者，若比丘离衣宿，至六日明相现，失衣。复有六夜所行法，六夜行摩那埵是也，是名六夜相应法。七夜相应法者，酥、油、生酥、蜜、黑石蜜，为病者七日应畜，明相现至八日不应畜。若比丘夏安居中，若为佛法僧塔病，如是等众多受七夜法。尊者萨婆多说曰：‘若比丘受依止竟，乞七日法出界外。七日满还来到寺，不失依止。’是名七夜相应法。” 毗尼母经卷第七 大正藏第 24 册 No. 1463 毗尼母经 毗尼母经卷第八 失译人名今附秦录 “十夜相应法者，若比丘畜长衣，不作净施，不过十日。畜长钵，不作净施，亦不过十日。是名十夜相应法。 “半月相应法者，夏安居前一月求浴衣，得衣已要半月着，至夏安居中半月一用浴。若比丘尼犯僧残，二 现代汉语译本 受具足者（Upasampadā，受过具足戒的比丘）应该到寺院的界限之外。这被称为三夜相应法。 ‘还有五日五夜相应法。如果比丘遇到盗贼之难、军队之难，无法随身携带三衣（Tricīvara，比丘所持的三件袈裟）时，应该将三衣寄放在相识的在家居士家中五日。到第六日天亮之前，应该去看衣并亲手触摸。如果超过第六日天亮，则犯尼萨耆波逸提（Nissaggiya Pācittiya，舍堕罪）。如果比丘心存亲近之意，不告知就拿取他人的衣服穿，超过五日至第六日天亮，则犯突吉罗（Dukkata，恶作罪）。如果比丘自己的三衣，到第五日应该检查，有没有虫鼠损坏？如果超过第五日至第六日天亮，则犯突吉罗。这被称为五夜相应法。 ‘六夜相应法是指，如果比丘离开衣服过夜，到第六日天亮，则失去衣。还有六夜所行法，即六夜行摩那埵（Mānatta，忏悔期），这被称为六夜相应法。七夜相应法是指，酥（Ghee，澄清的奶油）、油、生酥（Sarpis，新鲜的奶油）、蜜、黑石蜜（Molasses，糖蜜），为了病人可以储存七日，天亮到第八日不应该储存。如果比丘在夏季安居期间，为了佛法、僧伽、佛塔生病，像这样可以接受许多七夜法。尊者萨婆多（Sarvāstivāda，一切有部）说：‘如果比丘接受依止之后，请求七日法到寺院界限之外。七日满后回到寺院，不会失去依止。’这被称为七夜相应法。’ 《毗尼母经》卷第七 大正藏第 24 册 No. 1463 《毗尼母经》 《毗尼母经》卷第八 失译人名今附秦录 ‘十夜相应法是指，如果比丘储存长衣，不作净施（不作净施，指不通过一定仪式变为非己有），不超过十日。储存长钵，不作净施，也不超过十日。这被称为十夜相应法。 ‘半月相应法是指，夏季安居前一个月求浴衣，得到衣服后需要半个月穿着，到夏季安居中半个月用一次浴。如果比丘尼犯僧残（Sanghādisesa，僧残罪），二
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English version One who is fully ordained (Upasampadā, a fully ordained Bhikkhu) should go outside the boundary. This is called the three-night corresponding rule. ‘There is also a five-day, five-night corresponding rule. If a Bhikkhu encounters difficulties from thieves or armies and cannot carry his three robes (Tricīvara, the three robes held by a Bhikkhu), he should entrust the three robes to a familiar layperson's house for five days. By the dawn of the sixth day, he should check the robes and touch them himself. If it exceeds the dawn of the sixth day, it is a Nissaggiya Pācittiya (an offense requiring expiation and forfeiture). If a Bhikkhu, with friendly intentions, takes and wears another's robe without informing them, exceeding five days until the dawn of the sixth day, it is a Dukkata (an offense of wrong-doing). If a Bhikkhu's own three robes are kept for five days, should he check if they are damaged by insects or rodents? If it exceeds five days until the dawn of the sixth day, he commits a Dukkata. This is called the five-night corresponding rule.’ ‘The six-night corresponding rule refers to when a Bhikkhu sleeps away from his robes, and by the dawn of the sixth day, he loses the robes. There is also the practice of six nights, which is the six-night Mānatta (period of penance), this is called the six-night corresponding rule. The seven-night corresponding rule refers to ghee (clarified butter), oil, fresh butter (Sarpis, fresh butter), honey, and molasses, which can be stored for seven days for the sick, but should not be stored until the dawn of the eighth day. If a Bhikkhu during the summer retreat is sick for the sake of the Buddha's teachings, the Sangha, or a stupa, he can accept many seven-night rules like this. Venerable Sarvāstivāda (Sarvāstivāda, the 'all exists' school) said: ‘If a Bhikkhu, after accepting dependence, requests the seven-day rule to go outside the boundary of the monastery. Returning to the monastery after seven days, he does not lose dependence.’ This is called the seven-night corresponding rule.’ Vinaya-matrka-sutra, Scroll 7 Taisho Tripitaka Volume 24 No. 1463 Vinaya-matrka-sutra Vinaya-matrka-sutra, Scroll 8 Name of the translator lost, now appended to the Qin record ‘The ten-night corresponding rule refers to if a Bhikkhu stores a long robe without making it allowable (without making it allowable, refers to not making it non-owned through a certain ritual), it should not exceed ten days. Storing a long bowl without making it allowable should also not exceed ten days. This is called the ten-night corresponding rule.’ ‘The half-month corresponding rule refers to seeking a bathing robe one month before the summer retreat, and after obtaining the robe, it needs to be worn for half a month, and used for bathing once every half month during the summer retreat. If a Bhikkhuni commits a Sanghādisesa (an offense requiring a meeting of the Sangha), two --------------------------------------------------------------------------------
Chinese
部僧集半月行摩那埵。比丘尼半月中从僧乞教诫法。二部众半月应洗。半月应布萨。比丘夏安居中有缘出界外，远者应受十五日法，为持戒令清净故，名半月相应法。 “一月相应法者，比丘三衣中若少一衣，求衣财得已，一月中要割截染治缝竟受持，若过一月，尼萨耆波逸提。自恣后一月离衣宿。春一月残应求浴衣，浴衣法长六肘广二肘半。夏安居中所为事，七日十五日竟应求一月受迦絺那衣法，七月十六日应受。若事缘不及，乃至八月十五日故得受，过是不得受。是名一月相应法。 “二月相应法者，不剃发，极迟得满二月，不得过。是名二月相应法。三月相应法者，三月夏安居竟，应一宿出外，是名三月相应法。四月相应法者，夏四月中用雨浴衣。若檀越施僧四月药令服者，僧即应受用，不得过四月。若外道诣诸僧求出家，应四月令别住观其行迹，不觅僧过故来也？不伪心求出家不？心意调和不？知其行已然后剃发度令出家。复有四月相应者，四月是冬、四月是春、四月是夏，是名四月相应法。 “五月相应法者，自恣后满五月，舍迦絺那衣，是名五月相应法。 “十二月相应法者，受大道人具足戒已，十二月中教授一切大道人所作法竟，然后更有受具足者当为受，未满十二月不得受 现代汉语译本：僧团每半个月集会一次，进行'摩那埵'（Manatva，忏悔之法）。比丘尼每半个月向僧团请求教诫。两个僧团每半个月应该洗浴。每半个月应该举行'布萨'（Posadha，诵戒仪式）。比丘在夏季安居期间，如果有因缘外出，距离较远的应该接受十五日法，为了持戒清净，这称为半月相应法。 ‘一月相应法’是指，比丘的三衣中如果缺少一件，在获得求衣的财物后，必须在一个月内完成割截、染色、缝制并受持，如果超过一个月，则犯'尼萨耆波逸提'（Nissaggiya Pacittiya，舍堕罪）。'自恣'（Pavarana，解夏仪式）后一个月内不能离衣过夜。春季一个月剩余的时间应该寻求浴衣，浴衣的规格是长六肘，宽二肘半。夏季安居期间所做的事情，在七日或十五日结束后，应该寻求一个月的时间来接受'迦絺那衣'（Kathina，功德衣）的功德，七月十六日应该接受。如果事务繁忙无法及时完成，最晚可以在八月十五日接受，超过这个时间就不能接受。这称为一月相应法。 ‘二月相应法’是指，不剃发，最迟可以满两个月，不能超过。这称为二月相应法。‘三月相应法’是指，三个月的夏季安居结束后，应该在外过一夜，这称为三月相应法。‘四月相应法’是指，夏季四个月中使用雨浴衣。如果檀越（Danapati，施主）布施僧团四个月的药物供服用，僧团就应该接受使用，不能超过四个月。如果有外道前来僧团请求出家，应该让他们别处居住四个月，观察他们的行为，看他们是否不是为了寻找僧团的过失而来？是否真心求出家？心意是否调和？了解他们的行为后，然后为他们剃发，度他们出家。还有四月相应法，四个月是冬季、四个月是春季、四个月是夏季，这称为四月相应法。 ‘五月相应法’是指，'自恣'（Pavarana，解夏仪式）后满五个月，舍弃'迦絺那衣'（Kathina，功德衣），这称为五月相应法。 ‘十二月相应法’是指，接受'大道人'（Mahamarga，指新出家者）具足戒后，十二个月内教授所有'大道人'（Mahamarga，指新出家者）应该做的事情，然后才能为其他人受具足戒，未满十二个月不得受。