Chinese
阿难复问佛言：“愿佛说女沙门几岁应受大戒？几岁应作沙弥尼师？几岁应作沙弥尼和上？几岁作小阿祇梨？几岁应作大阿祇梨？几岁应作和上也？几岁应就檀越请食？所止处所，为可在塔寺中不也？” 佛告阿难：“汝所问大深，多所过度。谛听谛听，我当具为若说之。” 阿难言：“当谛受思。”是时阿难及诸长老比丘尼，大爱道裘昙弥、志性比丘尼，皆一心叉手而听。 佛告阿难：“已受女人作沙门，缘是后世亦当有女人作沙门。今为汝说沙弥尼法，教授当来及新发意者。欲作沙门，念欲度已远离罪门，当得众比丘僧五十人、比丘尼三十人；若无比丘尼者，不满其数。从师所请比丘众皆会坐，其女人皆作礼毕竟叉手却住。师呼女人剃头竟，授袈裟及履䩙讫，即授十戒为沙弥尼。皆礼众僧，当言：‘不直众付便。’其师年满七十应具足。比丘尼受三般具足戒五年，应作沙弥尼阿祇梨。 “比丘尼受三般具足戒十年，应作沙弥尼和上。 “比丘尼受三般具足戒十年，应具足戒作威仪阿祇梨。 “比丘尼受三般具足戒十五年，应具足戒作大阿祇梨。 “比丘尼受三般具足戒二十年，应具足戒作和上。” 佛言：“比丘尼正使年过七十，有若干事不得受具 足戒。何等为若干事不应具足戒？情欲未断，不应得具足戒。喜瞋恚，不应受具足戒。喜行来，不应受具足戒。喜美酒食，不应受具足戒。喜贡高洪声大呼，不应受具足戒。能自慎如法律者，疾得男子身，转当作佛。” 阿难复问言：“如是诚为难矣。” 佛言：“不难也，但女人自作挂碍耳。” 阿难复问佛言：“如是大爱道裘昙弥、志性比丘尼，为应在山中树下、若石窟中止不也？应在丘泽冢间人中私寺止不乎？应受檀越请归食不？应疗救劳一切人病不？愿佛一一解说其大要，使立生死之本，令后世当来悉皆闻知成立大法，如佛在时莫不得度。” 佛告阿难：“亦有二因缘。谛听谛听，我当具为汝说之，善持内着心中。若比丘尼倚来在我法中，因不能自还，若居山中树下，树即枯死。若居石窟中，举石燋旱、树木枯燥、禽兽饥饿、水泉竭尽，众魔乱矣。若居丘泽，草木园果悉闭不生。若居冢中，死人更相刻校，天地为动。若居人中，国土不安，贼寇撗出、兵不息甲，人民呼嗟皆有饥色。若居私寺，使诸沙门迷惑于色，贪着财宝饮酒啖肉，身衣缯彩欲令身好，绮行雅步亡失经道，转相诽谤更相愁恼。若受檀越请食，檀越不得福德，便多疾病钱财消散、若劳人病，鬼神更兴、灾祸日增。何以 现代汉语译本： 足戒（具足戒）：什么样的情况下不应该受具足戒呢？如果情欲没有断除，就不应该得受具足戒。喜欢发怒和嗔恨，不应该受具足戒。喜欢到处行走，不应该受具足戒。喜欢美味的酒食，不应该受具足戒。喜欢自高自大，大声喧哗，不应该受具足戒。如果能够像法律一样谨慎自持，就能快速转生为男子身，进而成佛。 阿难又问：‘这样看来，确实很难啊。’ 佛说：‘不难，只是女人自己给自己设置了障碍罢了。’ 阿难又问佛：‘像大爱道·乔达弥（Mahapajapati Gotami，佛陀的姨母，也是第一位比丘尼）、以及有志向的比丘尼们，应该住在山中树下、或者石窟中吗？还是应该住在丘陵沼泽、坟墓之间、或者人间的私人寺庙里呢？应该接受施主的邀请去应供吗？应该救治所有劳苦病痛的人吗？希望佛陀能一一解释其中的要点，使她们能立定生死之根本，让后世的人们都能听到并了解，从而建立大法，就像佛陀在世时一样，都能得到解脱。’ 佛告诉阿难：‘这里面也有两种因缘。仔细听，仔细听，我将详细地为你解说，好好地记在心里。如果比丘尼依靠我（佛陀）的教法，却不能自我约束，如果住在山中树下，树木就会枯死。如果住在石窟中，整个石头都会焦干，树木枯燥，禽兽饥饿，水源枯竭，各种魔障都会出现。如果住在丘陵沼泽，草木园林果实都会停止生长。如果住在坟墓中，死人会互相争斗，天地都会震动。如果住在人间，国家就会不安定，盗贼会横行，战争不会停止，人民会呼号叹息，面有饥色。如果住在私人寺庙里，会使那些沙门被美色迷惑，贪恋财宝，饮酒吃肉，身上穿着华丽的丝绸，想要让自己的身体好看，行为轻浮，丧失了经道，互相诽谤，互相愁恼。如果接受施主的邀请去应供，施主就得不到福德，反而会多生疾病，钱财消散。如果救治劳苦病人，鬼神会更加兴盛，灾祸会日益增多。为什么呢？’
English
English version: 'Full precepts (Bhikkhuni ordination). What are the several things that should not be fully ordained? One should not receive full ordination if lust has not been severed. One should not receive full ordination if one is fond of anger and hatred. One should not receive full ordination if one is fond of wandering about. One should not receive full ordination if one is fond of fine wines and foods. One should not receive full ordination if one is fond of arrogance, loud voices, and shouting. One who can be as cautious and self-restrained as the law will quickly obtain a male body and be transformed into a Buddha.' Ananda then asked, 'Indeed, this is truly difficult.' The Buddha said, 'It is not difficult, but women create obstacles for themselves.' Ananda then asked the Buddha, 'Should the Great Prajapati Gotami (Mahapajapati Gotami, Buddha's aunt and the first bhikkhuni), and bhikkhunis of aspiration, dwell in the mountains under trees, or in stone caves? Or should they dwell in hills and marshes, among tombs, or in private temples among people? Should they accept invitations from donors for meals? Should they heal all who are weary and sick? I wish the Buddha would explain each of the essential points, so that they may establish the root of life and death, and that future generations may all hear and understand, thereby establishing the Great Dharma, so that, as when the Buddha was alive, none may fail to be liberated.' The Buddha told Ananda, 'There are also two causes and conditions. Listen carefully, listen carefully, I will explain it to you in detail, and hold it well within your heart. If bhikkhunis rely on my (the Buddha's) Dharma but cannot restrain themselves, if they dwell in the mountains under trees, the trees will wither and die. If they dwell in stone caves, the entire stone will become scorched and dry, the trees will wither, the birds and beasts will starve, the water springs will dry up, and various demons will arise. If they dwell in hills and marshes, the grasses, trees, gardens, and fruits will all cease to grow. If they dwell among tombs, the dead will fight among themselves, and heaven and earth will tremble. If they dwell among people, the country will be unstable, bandits will run rampant, wars will not cease, and the people will cry out in lamentation, their faces showing signs of hunger. If they dwell in private temples, they will cause those shramanas to be deluded by beauty, to be greedy for wealth, to drink wine and eat meat, to wear fine silk clothing, wanting to make their bodies look good, to act frivolously, to lose the path of the scriptures, to slander each other, and to be troubled and distressed. If they accept invitations from donors for meals, the donors will not gain merit, but will instead suffer from many illnesses and the dissipation of wealth. If they heal the weary and sick, ghosts and spirits will become even more rampant, and disasters will increase daily. Why is this so?' --------------------------------------------------------------------------------
Chinese
故？用是两罪相向故，疾者当何从得愈也？是故裘昙弥、志性比丘尼等，入我法中却五百岁寿。如是，阿难！女人过患如是，汝谛奉持” 。阿难复更长跪叉手白佛言：“甚可怪之怪哉。何以故？比丘尼罪乃如是乎？” 佛语阿难：“此是我小说耳。女人凡有八万四千匿态，迷惑清净道士，使堕泥犁中，动有劫数不能自免。然外态有八十四，乱清净道士，迷愦惑欲亡失经道。夫为女人所惑者，皆是泥犁、薜荔、禽兽、地狱也。” 尔时阿难闻佛说是语，大惊怪恐怖，不如是何言，低头不乐泪下如雨，不能复自动摇。佛告阿难：“莫恐怖也。我当具为若说之，使汝开解得至泥洹。” 佛告阿难：“若比丘尼居山中树下，树为枯死者，用女人多恣态，嫈嫇细视丹唇赤口，坐树下亦不念道，但念身好、欲惑他人，坏人善心，令其颠狂亡失道德。用是故，树死不生。比丘尼若居山窟中，举山燋旱、树木枯燥、禽兽饥饿、水泉竭尽者，用女人多欲态，愚惑自痴不念思道，但念淫欲之事心不自安，嗟叹涕泣剧于念道，外说经中义、内有情欲之心。有人嗟叹者，是愚者所见也。夫智者深知此女人不念大道也，但念他男子耳，是故致干旱水泉竭尽不生。比丘尼若居泽中，泽中禽兽更相啖食，荆棘百草悉枯不生 现代汉语译本：因此，因为这两种罪过相互作用，生病的人怎么能痊愈呢？因此，裘昙弥（Qiu Tanmi，人名）和志性比丘尼（Zhixing Biqiuni，人名）等人，加入我的佛法后却减少了五百年的寿命。阿难（Anan，佛陀的弟子）啊！女人的过患就是这样，你一定要牢记奉行。” 阿难再次长跪合掌对佛说：“真是太奇怪了。为什么呢？比丘尼（Biqiuni，佛教女出家人）的罪过竟然是这样吗？” 佛告诉阿难：“这只是我随便说说罢了。女人通常有八万四千种隐藏的姿态，迷惑清净的修行人，使他们堕入地狱之中，动辄经历无数劫都无法解脱。而且外在的姿态也有八十四种，扰乱清净的修行人，使他们迷惑昏聩，丧失经书的道理。凡是被女人所迷惑的人，都会堕入地狱、薜荔（Biluo，地狱名）、禽兽道、地狱之中。” 当时阿难听了佛说的这些话，非常惊讶、怪异和恐惧，不知道该说什么好，低着头，心情不好，眼泪像下雨一样，不能控制自己。佛告诉阿难：“不要害怕。我将详细地为你解说，使你开悟，最终达到涅槃（Nihuan，佛教最高境界）。” 佛告诉阿难：“如果比丘尼住在山中树下，导致树木枯死，这是因为女人太多放纵的姿态，娇媚地细看，红唇赤口，坐在树下也不念经修道，只想着自己的美貌，想迷惑他人，破坏他人的善心，使他们颠狂，丧失道德。因为这个缘故，树木才会枯死不生。比丘尼如果住在山洞中，导致整座山都干旱，树木枯燥，禽兽饥饿，水源枯竭，这是因为女人太多情欲的姿态，愚蠢迷惑，自己欺骗自己，不念经思考佛道，只想着淫欲之事，内心不得安宁，叹息哭泣比念经修道还要厉害，表面上说经中的道理，内心却充满情欲。有人赞叹她，那是愚蠢的人的看法。聪明的人深深地知道这个女人不念大道，只想着其他男子，因此导致干旱，水源枯竭，万物不生。比丘尼如果住在沼泽中，导致沼泽中的禽兽互相残食，荆棘百草全部枯萎不生。
English
English version: Therefore, because these two sins interact, how can the sick be healed? Therefore, Qiu Tanmi (a person's name) and Zhixing Biqiuni (a person's name), and others, after joining my Dharma, had their lifespans reduced by five hundred years. Ananda (Anan, Buddha's disciple)! The faults of women are like this, you must remember and uphold them carefully.' Ananda knelt down again, put his palms together, and said to the Buddha: 'This is truly strange. Why is it that the sins of a Bhikkhuni (Biqiuni, a female Buddhist monastic) are like this?' The Buddha said to Ananda: 'This is just a casual remark of mine. Women usually have eighty-four thousand hidden postures, which confuse pure practitioners, causing them to fall into hell, where they cannot escape for countless kalpas. Moreover, there are also eighty-four external postures, which disturb pure practitioners, causing them to be confused and lose the principles of the scriptures. All those who are confused by women will fall into hell, Biluo (a hell's name), the animal realm, and hell.' At that time, when Ananda heard these words from the Buddha, he was very surprised, strange, and frightened. He didn't know what to say. He lowered his head, felt bad, and tears fell like rain. He couldn't control himself. The Buddha said to Ananda: 'Don't be afraid. I will explain it to you in detail, so that you can be enlightened and finally reach Nirvana (Nihuan, the highest state in Buddhism).' The Buddha said to Ananda: 'If a Bhikkhuni lives in a mountain under a tree, causing the tree to wither and die, it is because the woman has too many indulgent postures, coquettishly looking closely, with red lips and a red mouth, sitting under the tree without reciting scriptures or practicing the Way, only thinking about her own beauty, wanting to confuse others, destroying others' good intentions, causing them to be crazy and lose their morality. For this reason, the tree will wither and not grow. If a Bhikkhuni lives in a cave, causing the entire mountain to be dry, the trees to be dry, the birds and animals to be hungry, and the water sources to be exhausted, it is because the woman has too many lustful postures, foolishly deceiving herself, not reciting scriptures or thinking about the Buddhist path, only thinking about lustful things, her heart is uneasy, sighing and crying more than reciting scriptures and practicing the Way, outwardly speaking the principles in the scriptures, but inwardly full of lust. If someone praises her, that is the view of a foolish person. A wise person deeply knows that this woman does not recite the Great Way, but only thinks about other men, therefore causing drought, water sources to be exhausted, and all things not to grow. If a Bhikkhuni lives in a swamp, causing the birds and animals in the swamp to eat each other, and all the thorns and grasses to wither and not grow.' --------------------------------------------------------------------------------
Chinese
。何以故？用女人多恣态专行妖惑，思念卧起之原本末，其心意起永不见道亡失本业，从欲致结，毒意一起目无所见，诸魔悉作皆为震动。用是之故，并令荆棘草木枯死不生。比丘尼若居冢间，冢中死人悉坐榜笞丘墓柏，柏皆便枯死。何以故？用女人多恣态，静不念道但念色欲。淫妷之心淫态一起，天地悉动，鬼神百兽悉为恐惧。用是故，丘墓松柏死不生。比丘尼若居人间，国中不安，蟥虫数出、贼寇数起、兵甲不息，人民呼嗟皆有饥色。何以故？用女人多恣态，贪着色欲淫妷之垢，欲令人敬、都不念道，但念男子相好不好、某男子健某男子不健。昼则谈笑，暮则思卧起之事。用是故，令人民穷困不安隐。比丘尼若居私寺，使诸沙门迷惑于色，贪着财宝饮酒啖肉，身衣缯彩欲令身好，绮行雅步亡失经道，转相诽谤更相愁恼。何以故？用女人多恣态，亦不读经行道，但作细软音声迷惑丈夫使令心动，未得道者其心乱矣。更相占视睹其恶露，剧于洞视悉见所有，其心欢喜计利一时，即堕生死，十五劫中当作黄门。用是使比丘相憎耳。比丘尼若受檀越请食，檀越不得其福，钱财日尽又多疾病。何以故？用是女人多恣态，亦不如法食，但作恣则欲令人观。亦不以食为味，但相他人男子中婿不中婿也。如是檀越欲作福施，更合大 罪。所以者何？用此比丘尼心意，亦不用法来食，而但持淫妷意来食耳。用是故，使檀越不得安隐也。比丘尼若行劳疾，病者不愈，鬼神更兴灾祸日增。何以故？用女人多恣态，不能自端心，焉能端他人心？尚不能自度，焉能度人身？自在罪中，焉能脱他人罪也。何以故？用多欲有所希望故。用是故，不能愈人病，令鬼神乱。” 佛告阿难：“我法中今有比丘尼，即却寿五百岁。我般泥洹后，当复有三千比丘尼、有千八百比丘，奉持是法律，皆得阿罗汉。未世时当有八万比丘尼，有七百六十比丘尼奉是法律经，皆得阿罗汉。其余者却后百三十劫，当复奉是法律，当复得阿罗汉。” 尔时阿难问佛言：“比丘尼当云何行得道也？当用何法行之乎？” 佛语阿难：“夫天下欲淫垢大重，若能断是态者便可得道。女人身譬如珠宝，其像大好不可久立，迷乱道德亡失人身。何以故？用珠宝好故，当入深海中求之不止，杀身不久。女人求道，但坐外八十四态，还自缠身。有堕八十四态者，如入大深海，必没其身。有能除此八十四态者，即是阿罗汉也。” 阿难复叉手长跪前白佛言：“何等为八十四态？令人不得道也。愿佛加威神解说、威德现敬，使众人开解信乐其义，终日习闻令脱罪患，使得正真即皆 罪过。这是什么原因呢？因为这位比丘尼的心意，并不是为了佛法而来接受供养，而是怀着淫欲的心思来接受供养。因为这个缘故，使得施主不能得到安稳。比丘尼如果身体劳累生病，病也不会好，鬼神反而会兴起灾祸，而且日益增多。为什么呢？因为女人大多放纵姿态，不能端正自己的心，又怎么能端正他人的心呢？尚且不能自度，又怎么能度他人之身呢？自身还在罪过之中，又怎么能解脱他人的罪过呢？为什么呢？因为贪欲太多，有所希望的缘故。因为这个缘故，不能治愈他人的疾病，反而让鬼神作乱。” 佛告诉阿难（Ananda，佛陀的十大弟子之一）：“我的佛法中现在有比丘尼，会使寿命减少五百岁。我涅槃（般泥洹，Parinirvana，佛教术语，指佛或阿罗汉去世）之后，当会有三千比丘尼、一千八百比丘，奉持这部法律，都能证得阿罗汉（Arhat，佛教修行 достигший высшей цели）。末世时当有八万比丘尼，有七百六十比丘尼奉行这部法律经典，都能证得阿罗汉。其余的人在一百三十劫（Kalpa，佛教时间单位）之后，当会再次奉行这部法律，当会再次证得阿罗汉。” 当时阿难问佛说：“比丘尼应当如何修行才能得道呢？应当用什么方法来修行呢？” 佛告诉阿难：“天下的欲望淫秽污垢非常严重，如果能断除这些姿态，便可以得道。女人的身体譬如珠宝，它的形象非常美好，但不可长久存在，会迷惑道德，丧失人身。为什么呢？因为珠宝美好，人们会进入深海中不停地寻求它，最终丧命。女人求道，只是因为外在的八十四种姿态，反而缠绕自身。有堕入这八十四种姿态的，如同进入深海，必定会沉没自身。有能去除这八十四种姿态的，就是阿罗汉。” 阿难再次合掌长跪，向前对佛说：“什么是八十四种姿态？会令人不得道。希望佛陀您加持威神，解说这些姿态，展现威德，使众人开解，信乐其中的意义，终日学习听闻，从而脱离罪患，能够得到真正的解脱。”