English
English version: No remainder. Fifth, not knowing a single rule: Some precepts are never allowed to be opened from beginning to end, or they may be opened once due to a certain condition. This is called not knowing a single rule. Sixth, not knowing two rules: Some precepts require two or three conditions combined to be opened as one precept, or they may be opened twice or even six times due to a certain condition. This is called not knowing two rules. Seventh, not knowing a partial rule: For example, not accepting food in a pure land, like not washing after urinating or defecating in a foreign country, or allowing wearing multiple layers of clothing in a cold and snowy country. These situations are not offenses in some countries but are offenses in others. This is called not knowing a partial rule. Eighth, not knowing all rules: For example, killing is prohibited in all countries. This is called not knowing all rules. Ninth, not knowing the Upavasatha-karma (布萨羯磨): Upavasatha (布萨), in Qin language (秦言, Chinese) it means 'pure dwelling' (净住), and in meaning language (义言) it means 'nurturing the harmony of Bhikshus' (长养比丘和合). If one performs the hundred and one karmas (百一羯磨) but does not know the meaning of harmony, this is called not knowing Upavasatha. Tenth, not knowing the Pravāraṇā-karma (请岁羯磨): Pravāraṇā (请岁) is asking others to point out one's faults, whether through seeing, hearing, or suspicion. If five or more people perform the hundred and one karmas, two people must be designated during Pravāraṇā (自恣). The reason for two people is that after the Sangha (僧) finishes Pravāraṇā, they point out each other's faults and cannot ask others to perform Pravāraṇā, because others have not been designated by the Sangha. Two, three, or four people perform Pravāraṇā with three utterances, and one person performs it with mental thought and verbal expression. If one does not know these, it is called not knowing Pravāraṇā. If one fulfills these ten conditions of not knowing the above matters, even if one has completed five years (five Vassa), one must still rely on those who are senior in monastic age and virtuous. If one does not rely, one commits a Duṣkṛta (突吉罗) every day. If one knows the above and below ten dharmas, and has completed five years, one can leave the reliance teacher. After leaving the reliance teacher, one should learn the methods of being a teacher, and after completing ten years, one can ordain others. If one does not know the five dharmas, one must not ordain others. The five dharmas are: first, extensively benefiting the two assemblies of Bhikshus and Bhikshunis (比丘、比丘尼二部戒); second, being able to resolve disciples' doubts about the precepts; third, when disciples are far away, having the ability to bring them back; fourth, being able to break disciples' evil and wrong views, and admonishing them not to do evil; fifth, if disciples are sick, being able to take good care of them, like a father raising a son. If one possesses these five conditions. --------------------------------------------------------------------------------
Chinese
就满十岁，得与人作和上。若不知事者，终身不得度人。度人者，得突吉罗罪。 既离依止已得度人，度人者当与徒众者应知聚众法。众中无知法者，百人千人不得一处住。是以优波离问师：“云何比丘寓一处住如哑羊？”佛言：“若比丘不知四法。一者不知说戒。不知戒事者，未知广利共议决定顺经。二者不知说戒事，十四日十五日宜广宜略，四人以上行筹广说，二人三人三说戒，一人心念口言。若说戒时有事难起，始说戒序第二第三篇竟，应作一白羯磨：‘今有事起。已说戒序竟，余者僧常闻。’若僧问不知上事者，是名不知说戒事。三者不知羯磨。应白一更白二、应白二更白四、非法、别众。非法者，先羯磨后白，有事人不现前、设现前不语有此事便唱。别众者，应嘱授不嘱授，有事人界外羯磨。界内众僧亦尔，结内界竟方结外界，是非法别众。或非法众聚一处、或众和合布萨非法。如是比，是名不知会羯磨。四者不知会坐。说戒自恣时，有客比丘来，应更说、不应更说，应次第听、不使次第听，先比丘应出界，而出客比丘。或时客来少，虽不应更说。设客有重德，若刚强能作斗乱事，应更说而不说。如是比，是名不知会坐。若众中不知上四法，不得一处住，应当请知法人来。若请不能得，应举众依他知 现代汉语译本 年满十岁，就可以做和尚的依止师。如果还不懂事理，终身都不能度人出家。度人出家者，犯突吉罗罪（Dukkata，轻罪）。 已经离开依止师后，就可以度人出家，度人出家者应当与徒众一起，应当知道聚众的方法。僧众中如果没有懂佛法的人，即使有一百人、一千人也不能住在一起。因此优波离（Upali，佛陀十大弟子之一，持戒第一）问佛陀：‘为什么比丘（Bhikkhu，佛教出家男众）像哑羊一样住在一起？’佛陀说：‘如果比丘不知道四种法。第一，不知道说戒（recitation of precepts）。不知道戒律之事，不知道广泛利益，共同商议决定，顺应佛经。第二，不知道说戒之事，十四日、十五日应该详细或简略，四人以上行筹（drawing lots）详细说戒，二人、三人三次说戒，一人心中默念口中说出。如果说戒时有事发生，刚说完说戒序（preamble），第二篇、第三篇结束，应该作一白羯磨（formal act of declaration）：‘现在有事发生。已经说完说戒序，其余的僧众经常听闻。’如果僧众问起不知道上述事情的人，这叫做不知道说戒之事。第三，不知道羯磨（Karma，业）。应该白一更白二（motion once and announcement twice）、应该白二更白四（motion twice and announcement four times）、非法、别众（separate assembly）。非法，先羯磨后禀告，有事的人不出现，即使出现也不说这件事便唱诵。别众，应该嘱咐而不嘱咐，有事的人在界外羯磨。界内的僧众也是这样，结内界结束后才结外界，这是非法别众。或者非法之众聚在一起，或者僧众和合布萨（Uposatha，每半月举行的诵戒仪式）非法。像这些，这叫做不知道集会羯磨。第四，不知道集会坐次。说戒自恣（Pavarana，僧众自省并互相指出过失的仪式）时，有客比丘来，应该重新说、不应该重新说，应该按顺序听、不应该按顺序听，先来的比丘应该出界，让客比丘进来。或者有时客人来得少，即使不应该重新说。如果客人有很高的德行，如果刚强能制造争斗，应该重新说而不说。像这些，这叫做不知道集会坐次。如果僧众中不知道上述四种法，不得住在一起，应当请知道佛法的人来。如果请不到，应当举众依靠他人的智慧。’
English
English version At the age of ten, one can be a preceptor. If one does not understand matters, one should not ordain others for life. One who ordains others commits a Dukkata (minor offense). Having left one's preceptor, one can ordain others. One who ordains others should be with the Sangha (community), and should know the methods of gathering the Sangha. If there are no Dharma-knowing people in the Sangha, even a hundred or a thousand people cannot live together. Therefore, Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the Buddha: 'Why do Bhikkhus (Buddhist monks) live together like dumb sheep?' The Buddha said: 'If Bhikkhus do not know the four Dharmas. First, not knowing the recitation of precepts. Not knowing the matters of precepts, not knowing the broad benefits, jointly discussing and deciding, following the Sutras (Buddhist scriptures). Second, not knowing the matters of reciting precepts, on the fourteenth and fifteenth days, it should be detailed or brief, with four or more people drawing lots to recite the precepts in detail, two or three people reciting the precepts three times, one person reciting silently in their heart and speaking it out. If something happens during the recitation of precepts, after just finishing the preamble of the recitation of precepts, after the second and third sections, one should make a formal act of declaration: 'Now something has happened. The preamble of the recitation of precepts has been completed, the rest of the Sangha often hears it.' If the Sangha asks and does not know the above matters, this is called not knowing the matters of reciting precepts. Third, not knowing Karma (action). One should motion once and announce twice, one should motion twice and announce four times, illegal, separate assembly. Illegal, first Karma then reporting, the person with the matter does not appear, even if they appear, they do not speak of this matter and chant. Separate assembly, one should instruct but not instruct, the person with the matter performs Karma outside the boundary. The Sangha within the boundary is also like this, after concluding the inner boundary then concluding the outer boundary, this is an illegal separate assembly. Or an illegal assembly gathers together, or the Sangha harmoniously performs Uposatha (fortnightly recitation of precepts) illegally. Like these, this is called not knowing how to assemble for Karma. Fourth, not knowing how to assemble and sit. During the recitation of precepts and Pavarana (self-examination and mutual pointing out of faults), if a guest Bhikkhu comes, one should recite again, one should not recite again, one should listen in order, one should not listen in order, the Bhikkhu who came first should leave the boundary, and let the guest Bhikkhu enter. Or sometimes few guests come, even if one should not recite again. If the guest has great virtue, if they are strong and can create strife, one should recite again but does not recite. Like these, this is called not knowing how to assemble and sit. If the Sangha does not know the above four Dharmas, they should not live together, they should invite a Dharma-knowing person to come. If they cannot invite one, they should rely on the wisdom of others as a Sangha.' --------------------------------------------------------------------------------
Chinese
法众住。若不请不依他知法众住者，举众得突吉罗罪。” 已得离依止、复得度人、徒众使得，次应净身口净衣食。净身者，洗大小便、剪十指爪。净口者，嚼杨枝漱口刮舌。若不洗大小便，得突吉罗罪，亦不得僧净坐具上坐及礼三宝，设礼无福德。若不嚼杨枝，若食若服药若饮，得三突吉罗罪。若不净衣向聚落，得突吉罗罪。净食者，非大僧触，非是不可信人共食宿，非是不净器者，非不澡豆洗钵器，不用木器及以内食，亦不自种作及贩卖得，如是等是净衣。所以净衣者，踞坐。食者，佛始成道，食糜家女糜竟，自念：“若有出家弟子者，云何坐？云何食？”观诸佛法，皆着净衣偏踞坐、食一坐食。“我弟子法亦如是。”所以着净衣者，欲作限碍，能防众戒故。所以踞坐，为净衣故，亦反俗法，亦为草坐食易故。因踞坐不如法，得九突吉罗罪：一者脚前却、二者阔脚、三者摇动、四者竖立、五者交、六者垂三衣覆足、七翘、八累脚、九累髀，尽皆犯突吉罗。因不踞坐，得三突吉罗罪。所以坐受香者，达波国有比丘住处，妇女行香触比丘手，因起欲心即时罢道。师问所以，即说因缘。因是白佛，佛即制戒：若立受香者，得突吉罗罪。所以不得数数食一食者，若作若乞及以荡器，即妨半日之功，亦长淫怒痴结，复 现代汉语译本： 法众住。若不请不依他知法众住者，举众得突吉罗罪。（如果僧团居住，没有经过邀请，也不依靠其他知法者而居住，那么举众者会犯突吉罗罪。） 已得离依止、复得度人、徒众使得，次应净身口净衣食。净身者，洗大小便、剪十指爪。净口者，嚼杨枝漱口刮舌。若不洗大小便，得突吉罗罪，亦不得僧净坐具上坐及礼三宝，设礼无福德。若不嚼杨枝，若食若服药若饮，得三突吉罗罪。若不净衣向聚落，得突吉罗罪。净食者，非大僧触，非是不可信人共食宿，非是不净器者，非不澡豆洗钵器，不用木器及以内食，亦不自种作及贩卖得，如是等是净衣。所以净衣者，踞坐。食者，佛始成道，食糜家女糜竟，自念：“若有出家弟子者，云何坐？云何食？”观诸佛法，皆着净衣偏踞坐、食一坐食。“我弟子法亦如是。”所以着净衣者，欲作限碍，能防众戒故。所以踞坐，为净衣故，亦反俗法，亦为草坐食易故。（已经脱离依止，又能够度化他人，徒众也能够获得，接下来应当清洁身口，以及清洁衣服和食物。清洁身体，就是清洗大小便，剪十个手指的指甲。清洁口，就是嚼杨枝漱口刮舌。如果不清洗大小便，会犯突吉罗罪，也不得在僧众清净的坐具上坐，以及礼拜三宝，即使礼拜也没有福德。如果不嚼杨枝，无论是吃饭、服药还是饮用，会犯三种突吉罗罪。如果不穿干净的衣服前往村落，会犯突吉罗罪。清净的食物，不是被大僧触摸过的，不是和不可信的人一起吃饭住宿的，不是用不干净的器皿盛放的，不是没有用澡豆清洗过的钵，不用木制的器皿以及在里面吃饭，也不是自己种植制作以及贩卖得来的，这些都是清净的衣服。所以要穿干净的衣服，是为了端正坐姿。关于食物，佛陀刚成道时，接受了供养米粥的女子供养的米粥后，自己想：“如果有出家的弟子，应该如何坐？应该如何吃？”观察诸佛的法则，都是穿着干净的衣服，偏袒右肩端正坐着，一次吃完。‘我的弟子也应该这样。’所以要穿干净的衣服，是为了设置限制，能够防止违犯各种戒律。所以要端正坐姿，是为了配合干净的衣服，也是为了反对世俗的习惯，也是为了方便在草地上坐着吃饭。） 因踞坐不如法，得九突吉罗罪：一者脚前却、二者阔脚、三者摇动、四者竖立、五者交、六者垂三衣覆足、七翘、八累脚、九累髀，尽皆犯突吉罗。因不踞坐，得三突吉罗罪。所以坐受香者，达波国（Daboguo）有比丘住处，妇女行香触比丘手，因起欲心即时罢道。师问所以，即说因缘。因是白佛，佛即制戒：若立受香者，得突吉罗罪。所以不得数数食一食者，若作若乞及以荡器，即妨半日之功，亦长淫怒痴结，复（因为端正坐姿不如法，会犯九种突吉罗罪：一是脚向前伸，二是两脚分开太宽，三是摇动身体，四是竖起膝盖，五是双腿交叉，六是垂下袈裟盖住脚，七是翘起脚，八是叠起双脚，九是叠起大腿，这些都会犯突吉罗罪。因为不端正坐姿，会犯三种突吉罗罪。所以要坐着接受香，是因为达波国（Daboguo）有比丘居住的地方，妇女散发香气时触碰到比丘的手，因此生起欲望之心，立即放弃了修行。老师问他原因，他说了事情的经过。因此禀告佛陀，佛陀就制定戒律：如果站着接受香，会犯突吉罗罪。所以不能多次吃一顿饭，如果要做事、乞食以及清洗器皿，就会妨碍半天的时间，也会增长淫欲、愤怒、愚痴的烦恼，又）