Chinese
大正藏第 45 册 No. 1905 根本说一切有部苾刍习学略法 No. 1905 根本说一切有部苾刍习学略法 元帝师苾刍拔合思巴集 敬礼一切智。 教示增上戒学律藏有三种。 第一未得令得仪范 第二已得律仪不犯护持方便 第三若有犯者令修补法 第一未得令得仪范者有四种。 能为得律仪作障 能为安住律仪作障 能为增长德业作障 能为端严众作障 若俱无此四种违缘。复以归处形相身体思念仪范。若全有此五种顺缘者。方得律仪。此差别义如仪范中应知。 第二已得律仪不犯护持方便者。有五种。 一依依止师护持 二以对治想护持 三了知应舍相违护持 四净自戒律护持 五依安乐住缘护持 第一依依止师护持者 若受近圆已满足十年。二十一种五德法中具十五法。解律比丘求为依止师。应作不应作。一切事业应问彼师。如师教示随教所行。自受近圆。满十年等。三种德业圆满已来。应依彼师。 第二以对治想护持者 于一切时中念知不放。逸具此三种法。除一切相违法。成就一切善法。 第三了知应舍相违护持者 总集为五篇二百五十三。应舍法中具清净戒。或 现代汉语译本 《根本说一切有部苾刍习学略法》 元帝师苾刍拔合思巴集 敬礼一切智者。 教示增上戒学，律藏有三种： 第一，对于未得戒者，令其获得仪范；第二，对于已得律仪者，提供不犯戒的护持方便；第三，若有犯戒者，令其修补。 第一，未得令得仪范者，有四种障碍： 能为获得律仪作障碍；能为安住律仪作障碍；能为增长德业作障碍；能为端严僧团作障碍。 若完全没有这四种违逆因缘，又以归处、形相、身体、思念作为仪范，若完全具有这五种顺应因缘，才能获得律仪。这些差别意义应在仪范中了解。 第二，已得律仪不犯护持方便者，有五种： 一、依止依止师护持；二、以对治想护持；三、了知应舍的相违之法而护持；四、清净自己的戒律而护持；五、依安乐住的因缘而护持。 第一，依依止师护持： 若受了近圆戒（Upasampadā，比丘戒）已满十年，在二十一种五德法中具备十五种，应求精通戒律的比丘作为依止师。一切应作和不应作的事业都应询问依止师，并按照依止师的教导行事。自从自己受近圆戒满十年等三种德业圆满以来，就应该依止依止师。 第二，以对治想护持： 于一切时中念知不放逸，具足这三种法，去除一切相违之法，成就一切善法。 第三，了知应舍的相违之法而护持： 总集为五篇二百五十三应舍法中，具清净戒，或者……
English
English version The Root Sarvāstivāda Bhikṣu's Concise Manual of Learning Collected by Imperial Preceptor Bhikṣu Phagpa Homage to the Omniscient One. The teachings on higher discipline (Adhisila), the Vinaya-piṭaka (collection of monastic rules), have three aspects: First, for those who have not attained the precepts, to enable them to attain the proper conduct; second, for those who have already attained the precepts, to provide means of protection against transgressions; third, if there are transgressions, to enable them to make amends. First, enabling those who have not attained to attain the proper conduct, there are four kinds of obstacles: Obstacles to attaining the precepts; obstacles to abiding in the precepts; obstacles to increasing virtuous deeds; obstacles to the adornment of the Sangha (community). If there are completely absent these four kinds of adverse conditions, and with refuge, form, body, and mindfulness as the proper conduct, if there are completely present these five kinds of favorable conditions, then one can attain the precepts. These differences should be understood in the context of proper conduct. Second, for those who have already attained the precepts, the means of protection against transgressions, there are five kinds: First, relying on and abiding with a teacher (Upadhyaya) for protection; second, protecting with counteractive thoughts; third, protecting by knowing and abandoning conflicting factors; fourth, protecting by purifying one's own precepts; fifth, protecting by relying on the conditions for peaceful abiding. First, relying on and abiding with a teacher for protection: If one has received full ordination (Upasampadā, Bhikshu vows) and has completed ten years, possessing fifteen of the twenty-one kinds of five virtuous qualities, one should seek a Bhikṣu (monk) who is well-versed in the Vinaya (monastic rules) as a teacher. All actions that should be done and should not be done should be asked of the teacher, and one should act according to the teacher's instructions. Since one's own reception of full ordination, having completed ten years and fulfilling the three kinds of virtuous deeds, one should rely on that teacher. Second, protecting with counteractive thoughts: At all times, being mindful and not negligent, possessing these three qualities, removing all conflicting factors, and accomplishing all virtuous deeds. Third, protecting by knowing and abandoning conflicting factors: Collected into five sections and two hundred and fifty-three precepts to be abandoned, possessing pure precepts, or... --------------------------------------------------------------------------------
Chinese
具应修补戒。有心有念。复非初缘不舍学处。不犯学处。第一波罗夷篇者。苾刍于三道中。随一一道行不净行者。犯第一波罗夷罪。若盗非属己身他人物者。犯第二波罗夷罪。除己身外人或人胎断其命者。犯第三波罗夷罪。妄说过上人法者。犯第四波罗夷罪。此四波罗夷罪。皆能断绝正戒根本。说第一篇竟。 第二十三僧伽婆尸沙篇者。若故泄精者。若染心触女人身者。若共女人说淫欲粗恶名者。若于女人前赞叹自身。可持淫欲法供养者。若为人成夫妇事者。若三不堪处。从他人乞地并材物造房者。若不堪处。建僧伽蓝者。若无根谤苾刍犯波罗夷法者。若无根以小因缘。谤说苾刍犯波罗夷法者。若破和合僧者。若助破和合僧者。若因污他家以为僧摈毁谤僧者。若自戒中他比丘。以怜愍心欲令劝时。言说诸僧伽因我一切戒法。莫论说我。而违拒者。此十三法从僧伽应修补。故名为僧伽婆尸沙。第二篇竟。 第三波逸底迦篇有二种。 第一三十泥萨祇波逸底迦者 初篇十种者。若未曾加持衣畜过十宿者。若已加持三衣。过一宿离者。若三衣物不足望他。足过三十宿畜彼物者。若使非亲尼浣洗衣者。若从比丘尼取衣者。若有三衣从在家人乞衣者。若自无三衣从他人乞时。过分乞者。若他欲与物未与 现代汉语译本： 具应修补戒（Siksamanas，式叉摩那戒）。有心有念。复非初缘不舍学处。不犯学处。第一波罗夷篇者。比丘（Bhikkhu，出家男众）于三道中。随一一道行不净行者。犯第一波罗夷罪（Parajika，断头罪）。若盗非属己身他人物者。犯第二波罗夷罪。除己身外人或人胎断其命者。犯第三波罗夷罪。妄说过上人法者。犯第四波罗夷罪。此四波罗夷罪。皆能断绝正戒根本。说第一篇竟。 第二十三僧伽婆尸沙篇（Sanghavasesa，僧残罪）者。若故泄精者。若染心触女人身者。若共女人说淫欲粗恶名者。若于女人前赞叹自身。可持淫欲法供养者。若为人成夫妇事者。若三不堪处。从他人乞地并材物造房者。若不堪处。建僧伽蓝（Sangharama，僧院）者。若无根谤比丘犯波罗夷法者。若无根以小因缘。谤说比丘犯波罗夷法者。若破和合僧（Sangha，僧团）者。若助破和合僧者。若因污他家以为僧摈毁谤僧者。若自戒中他比丘。以怜愍心欲令劝时。言说诸僧伽因我一切戒法。莫论说我。而违拒者。此十三法从僧伽应修补。故名为僧伽婆尸沙。第二篇竟。 第三波逸底迦篇（Payantika，单堕罪）有二种。 第一三十泥萨祇波逸底迦者（Nissaggiya Pacittiya，舍堕罪） 初篇十种者。若未曾加持衣畜过十宿者。若已加持三衣。过一宿离者。若三衣物不足望他。足过三十宿畜彼物者。若使非亲尼浣洗衣者。若从比丘尼（Bhikkhuni，出家女众）取衣者。若有三衣从在家人乞衣者。若自无三衣从他人乞时。过分乞者。若他欲与物未与
English
English version: The Siksamanas (Trainee Nun's) precepts that should be amended. With intention and mindfulness. Furthermore, not abandoning the training precepts due to initial causes, and not violating the training precepts. The first Parajika (Defeat) section: If a Bhikkhu (monk) engages in impure conduct through any of the three paths, he commits the first Parajika offense. If he steals property belonging to others that is not his own, he commits the second Parajika offense. If he intentionally takes the life of a person or a human fetus other than himself, he commits the third Parajika offense. If he falsely claims to have attained superior human qualities, he commits the fourth Parajika offense. These four Parajika offenses can sever the root of the true precepts. The first section is concluded. The second thirteen Sanghavasesa (Formal Meeting) sections: If one deliberately emits semen; if one touches a woman's body with lustful intent; if one speaks lewd and crude words about sexual desire with a woman; if one praises oneself in front of a woman, suggesting that she could offer sexual favors; if one arranges a marriage; if, in three unsuitable places, one begs for land and materials from others to build a house; if one builds a Sangharama (monastery) in an unsuitable place; if one groundlessly accuses a Bhikkhu of violating the Parajika precepts; if one groundlessly accuses a Bhikkhu of violating the Parajika precepts based on a minor matter; if one breaks up the harmonious Sangha (community); if one assists in breaking up the harmonious Sangha; if one causes disgrace to another's family and uses this to expel and slander the Sangha; if another Bhikkhu within one's own precepts, with a compassionate heart, wishes to advise one, but one says that all the precepts of the Sangha are because of me, do not speak of me, and one refuses. These thirteen practices should be amended by the Sangha, hence they are called Sanghavasesa. The second section is concluded. The third Payantika (Expiation) section has two types. The first thirty Nissaggiya Pacittiya (Forfeiture and Confession) sections: The first ten sections: If one keeps unblessed robes for more than ten nights; if one separates from the blessed three robes for more than one night; if one lacks the three robes and hopes for others to provide them, keeping those items for more than thirty nights; if one has a non-relative Bhikkhuni (nun) wash one's robes; if one takes robes from a Bhikkhuni; if one has three robes and begs for robes from a layperson; if one has no three robes and begs from others, begging excessively; if another intends to give something but has not given it --------------------------------------------------------------------------------
Chinese
索者。若他人各各欲与物。未与索者。若已送到不堪作衣物。若过三语索。或过三默索者。初遍十种竟。 第二遍十种者 若蚕绵作新敷具者。若纯黑羊毛作新敷具者。若合黑白羊毛作敷具者。若减六年作第二敷具者。若作新坐具不以故者。纵广佛一张手贴新者。上用敷者。若无持负羊毛人。自持负羊毛。过三由旬者。有持负人自持负过一里者。若使非亲比丘尼擘羊毛者。若畜自己珠宝目触教人触者。若以资财出纳求利者。若买卖者。第二遍十种竟。 第三遍十种者 若应量器不加持畜过十宿者。若自有钵更求余者。若使非亲织师不与工钱。织作成衣者。若他人为己使人织作衣间。为自利益教长织者。若与比丘衣或钵已后还夺取者。若夏安居中所得利养安居内取要。或安居中分散。或安居竟自恣后。彼利养不分者。若住阿兰若苾刍。聚落村舍内留法衣过六夜。后不到留衣处。或自阿兰若处者。若雨浴衣安居一月前求者。或安居后过半月畜者。若欲与众僧物。或欲与一僧物。自回入己者。若应堪取舍四种药。各各过限畜者。此是第三遍十种三十泥萨祇波逸底竟。 第二九遍十种波底逸迦者 初遍十种者。若苾刍故妄语者。若说他苾刍过失者。若两舌令二苾刍等离间者。若有诤竞苾 现代汉语译本： 索取者：如果其他人各自想要给予物品，在尚未给予时索取者；如果已经送到，但不适合做衣物；如果超过三次口头索取，或超过三次默许索取。初遍十种戒条结束。 第二遍十种戒条： 如果用蚕丝棉制作新的铺设用具；如果用纯黑色羊毛制作新的铺设用具；如果用黑白混合羊毛制作铺设用具；如果不到六年就制作第二个铺设用具；如果制作新的坐具，但不使用旧的；如果新的坐具的纵横长度超过佛陀一掌；如果将新的坐具铺在上面使用；如果没有搬运羊毛的人，自己搬运羊毛超过三由旬（约40-60里）；如果有搬运人，自己搬运超过一里；如果让非亲属的比丘尼剪羊毛；如果拥有自己的珠宝，亲自或教唆他人触摸；如果用资金进行出纳以求取利益；如果进行买卖。第二遍十种戒条结束。 第三遍十种戒条： 如果应按量使用的器具，不加持而存放超过十宿；如果自己有钵，还要求取其他的；如果让非亲属的织工织布，不给工钱就做成衣服；如果他人为自己使人织布，为了自己的利益教人织长一些；如果给予比丘衣服或钵之后又夺回；如果在夏季安居期间所得的利益，在安居期间就预先约定，或在安居期间就分散，或在安居结束后自恣（解除禁制）后，这些利益不分给大家；如果住在阿兰若（寂静处）的比丘，在聚落村舍内存放法衣超过六夜，之后不到存放衣服的地方，或离开自己的阿兰若处；如果在安居开始前一个月就要求雨浴衣，或在安居结束后超过半个月还存放着；如果想要给予众僧的物品，或想要给予一个僧人的物品，自己转入私用；如果应可取可舍的四种药，每一种都超过期限存放。这是第三遍十种，三十条尼萨祇波逸提罪结束。 第二十九遍十种波逸提罪： 初遍十种：如果比丘故意说谎；如果说其他比丘的过失；如果两舌，使两个比丘等离间；如果有争论。
English
English version: Concerning the one who asks: If others each desire to give something, before it is given, the one who asks; if it has already been delivered but is unsuitable for making clothing; if one asks verbally more than three times, or asks tacitly more than three times. The first set of ten ends. The second set of ten: If one makes new bedding from silkworm cotton; if one makes new bedding from pure black sheep's wool; if one makes bedding from mixed black and white sheep's wool; if one makes a second set of bedding in less than six years; if one makes a new sitting cloth without using an old one; if the length and width of the new sitting cloth exceeds one hand-span of the Buddha; if one uses the new sitting cloth on top; if there is no one to carry the sheep's wool, and one carries the sheep's wool oneself for more than three yojanas (approximately 40-60 li); if there is a carrier, and one carries it oneself for more than one li; if one causes a non-relative Bhikkhuni to shear sheep's wool; if one possesses one's own jewels and touches them oneself or instructs others to touch them; if one uses capital for financial transactions to seek profit; if one engages in buying and selling. The second set of ten ends. The third set of ten: If one keeps a measured vessel without blessing it for more than ten nights; if one already has a bowl and seeks another; if one has a non-relative weaver weave cloth and makes it into clothing without paying wages; if others have someone weave cloth for oneself, and for one's own benefit, one instructs them to weave it longer; if one gives a Bhikkhu clothing or a bowl and then takes it back; if the benefits gained during the summer retreat are predetermined during the retreat, or distributed during the retreat, or after the retreat ends and the Pavarana (ceremony of ending the rains retreat) is performed, these benefits are not distributed to everyone; if a Bhikkhu living in an Aranya (secluded place) keeps his robes in a village or settlement for more than six nights, and then does not return to the place where he left the robes, or leaves his own Aranya; if one asks for rain-bathing robes one month before the start of the summer retreat, or keeps them for more than half a month after the end of the retreat; if one intends to give something to the Sangha (community), or intends to give something to one Bhikkhu, and diverts it for one's own use; if one keeps each of the four kinds of permissible medicine beyond the prescribed limit. This is the third set of ten, thirty Nissaggiya Pacittiya offenses end. The twenty-ninth set of ten Pacittiya offenses: The first set of ten: If a Bhikkhu deliberately lies; if one speaks of the faults of other Bhikkhus; if one uses divisive speech, causing two Bhikkhus to be estranged; if there is a dispute. --------------------------------------------------------------------------------