English
English version One should request a virtuous and renowned person who upholds the precepts to be the donor. If it is a person of great virtue, one should prostrate at their feet, kneel, and bring their palms together in reverence to request. If it is someone of lesser status, the prostration can be omitted. Bhikṣuṇīs (nuns), Śikṣamāṇās (probationary nuns), Śrāmaṇeras (novice monks), and Śrāmaṇerikās (novice nuns) are all eligible to be donors. If a Bhikṣu (monk) is making the request, he should say: 'Bhante (Venerable Sir), please pay attention with a focused mind. I, the Bhikṣu named so-and-so, now request you, Bhante, to be the donor for the transfer of purity for robes, medicine, and bowls. May you, Bhante, be the donor for the transfer of purity for my robes, medicine, and bowls, out of compassion.' (Repeat three times. From this point onward, one should speak of purity to another Bhikṣu, but not in the presence of the donor, nor should the donor be informed.) Text for Declaring Purity: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, have this long robe that has not been purified. Now, for the sake of transferring purity, I give it to you, Bhante.' (After saying this, it should be given to that Bhikṣu. After receiving it, that Bhikṣu should say:) 'Āyasmant (Venerable Elder), please pay attention with a focused mind. You, Venerable Elder, have this long robe that has not been purified. For the sake of transferring purity, you give it to me, and I now receive it.' (After receiving it, one should ask him:) 'Who is your donor?' (He replies:) 'So-and-so.' (The receiver should say:) 'Venerable Elder, please pay attention with a focused mind. You, Venerable Elder, have this long robe that has not been purified. For the sake of transferring purity, you give it to me, and I now receive it. The Venerable Elder says that the donor is so-and-so. I give this item to so-and-so. This robe now belongs to so-and-so. Venerable Elder, please safeguard it for so-and-so, and use it as you wish.' (Say once.) Method for Receiving Non-Timely Juice: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, now, due to thirst, (this is pear juice - other fruit juices are named accordingly), wish to consume this outside of the proper time, and now receive it from you, Bhante.' (Repeat three times.) Other juices are treated similarly. Text for Receiving Seven-Day Medicine: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, due to a certain illness, (this is ghee and oil, a seven-day medicine), wish to consume this while dwelling together for seven days, and now receive it from you, Bhante.' (Repeat three times.) Text for Receiving Lifelong Medicine: 'Bhante, please pay attention with a focused mind. I, the Bhikṣu named so-and-so, now, due to a certain illness (state whether it is hot, cold, etc., according to the ailment), receive this ginger, pepper, etc., as lifelong medicine, wishing to consume it together for a long time, and now from you, Bhante --------------------------------------------------------------------------------
Chinese
边受(三说)彼答云尔(又此药有四种。谓时与非时七日尽形。若四药相和从强作各而服。作服已更勿令未受具者触之。随其限内无间昼夜一切时得服。若病差已或无病服者皆犯突吉罗。又世有愚叟于非时分中。或饮乳酪豉汁枣汤。或饭浆等。及以石榴梨柰蒲桃赤柰等诸果。得便咀嚼㗘汁咽之。云教开听实亦可伤之甚。果等作浆。圣令捣押分。其汁滓去滓留汁。取之澄清。然以净水添和。坏其本味。如是应法方始开听。前任流心诚为侮猛。又以干麨麦饭和苟把己等诸药捣之。或以苏蜜等和胡麻屑用作非时药服。如是等例随所食者皆咽咽犯提。此乃愚坏妄思滥行。此计发戒存道者时宜慎之尔)。 舍堕忏悔法(舍局三十为言忏义通余篇聚)。 将欲舍衣(应白思虑随所犯过之衣并宜尽集如是集已)先自责心忏。除八品突吉罗罪(然其八品未必诸人皆具。今依文义出其相状 宜自抚心依文审察。自知有者牒名忏之)言八品者。一犯根本波罗逸提。已识知罪作覆藏心。共清净比丘同界。经宿则犯一品覆藏突吉罗。经第二宿已又犯随展转覆藏突吉罗(此两品罪从根本波逸提罪生)犯尼萨耆衣不舍而着。一一得着用不净衣突吉罗(此是根本)复忆知是罪作覆藏心。与清净僧同住经宿犯覆藏突吉罗。经第二宿已又犯随 现代汉语译本： 边受（三次说）他们回答说就这样。（还有这药有四种，即：时药、非时药、七日药、尽形寿药。如果这四种药混合在一起，根据病情轻重服用。服用后不要让未受具足戒的人触摸它。在规定的期限内，无论白天黑夜，任何时候都可以服用。如果病好了或者没有病也服用，都犯突吉罗罪。世上有些愚蠢的老人，在非时段饮用乳酪、豆豉汁、枣汤，或者饭浆等，以及石榴、梨、柰、葡萄、赤柰等各种水果，随便咀嚼后吞咽汁液。说教导允许，实际上是很伤身体的。如果将水果等做成浆，圣制规定捣碎压榨，分离汁和渣，去除渣滓留下汁液，取汁澄清。然后用干净的水调和，改变其原本的味道。这样才是如法，才允许饮用。之前任由随心所欲，实在是轻率。又用干炒面、麦饭和苟把己等各种药物捣碎，或者用酥油、蜂蜜等调和胡麻屑，用作非时药服用。像这样的例子，随所吃的东西都吞咽，每次吞咽都犯提罪。这是愚蠢地破坏戒律，妄自思量，胡乱行事。这种想法会引发戒律上的问题，修行的人应该谨慎对待。） 舍堕忏悔法（舍堕指三十事，说忏悔的意义也适用于其他篇聚）。 将要舍衣（应该禀白思虑，将所犯过失的衣服全部收集起来，像这样收集完毕后）先自我责备，忏悔。去除八品突吉罗罪（然而这八品罪未必每个人都具备。现在根据经文的意义，列出其相状，应该自我反省，根据经文仔细审查。自己知道有的，就说出名称忏悔）。所说的八品罪是：一、犯根本波罗夷罪（Parajika，断头罪）。已经知道犯了罪，却心怀覆藏，与清净的比丘在同一个区域，经过一夜，就犯一品覆藏突吉罗罪。经过第二夜，又犯随展转覆藏突吉罗罪（这两品罪是从根本波逸提罪产生的）。犯尼萨耆（Nissaggiya，舍堕）衣不舍弃而穿着，每一次穿着都得着用不净衣突吉罗罪（这是根本）。又回忆起知道这是罪，却心怀覆藏，与清净的僧众同住一夜，犯覆藏突吉罗罪。经过第二夜，又犯随
English
English version: They answered, 'So be it.' (Furthermore, this medicine is of four kinds: seasonal medicine, non-seasonal medicine, seven-day medicine, and lifetime medicine. If these four medicines are mixed together, they should be taken according to the severity of the illness. After taking the medicine, do not let those who have not received the full precepts touch it. Within the prescribed limit, it can be taken at any time, day or night. If the illness is cured or if one takes it without being ill, one commits a Dukkhata (minor offense). There are foolish old people in the world who, during non-seasonal times, drink milk, cheese, fermented soybean soup, jujube soup, or rice gruel, and various fruits such as pomegranates, pears, wild apples, grapes, and red wild apples. They casually chew and swallow the juice. They say that the teachings allow it, but in reality, it is very harmful to the body. If fruits are made into juice, the Holy Order prescribes crushing and pressing them, separating the juice and the pulp, removing the pulp and keeping the juice, and clarifying the juice. Then, mix it with clean water to change its original taste. Only in this way is it in accordance with the Dharma and allowed. Previously, allowing it to be done as one pleases was truly reckless. Furthermore, mixing dry roasted flour, wheat rice, and various medicines such as Goubajie and crushing them, or mixing sesame powder with ghee and honey and using it as non-seasonal medicine. In such cases, every time one swallows what one eats, one commits a Thullaccaya (serious offense). This is foolishly destroying the precepts, thinking wildly, and acting recklessly. This kind of thinking will cause problems with the precepts, and those who cultivate the Way should be cautious.) The Method of Confession for Nissaggiya Pacittiya (Offenses Requiring Forfeiture) (Nissaggiya refers to the thirty matters, and the meaning of confession applies to other sections as well). When about to relinquish robes (one should report and contemplate, and gather all the robes for which offenses have been committed; after gathering them in this way), first, one should reproach oneself and confess. Remove the eight kinds of Dukkhata offenses (however, these eight kinds of offenses may not be present in everyone. Now, according to the meaning of the text, list their characteristics; one should examine oneself carefully according to the text. If one knows that one has them, one should state their names and confess them). The eight kinds of offenses are: 1. Committing a fundamental Parajika (defeat) offense. Having known that one has committed the offense, yet harboring a concealing mind, and being in the same boundary with pure Bhikkhus (monks), after one night, one commits one kind of concealing Dukkhata offense. After the second night, one commits another kind of successively concealing Dukkhata offense (these two kinds of offenses arise from the fundamental Parajika offense). Wearing a Nissaggiya (requiring forfeiture) robe without relinquishing it, each time one wears it, one incurs a Dukkhata offense for wearing an impure robe (this is fundamental). Furthermore, recalling that one knows this is an offense, yet harboring a concealing mind, and dwelling with the pure Sangha (community) for one night, one commits a concealing Dukkhata offense. After the second night, one commits another kind of successively --------------------------------------------------------------------------------
Chinese
展转覆藏突吉罗(此是着用三品)上来所列诸罪总忆知。是犯作覆藏心经僧说戒三问犯默然妄语突吉罗(此是根本)复于此罪作覆藏心经一宿。覆藏突吉罗。又于此二品作覆心。经第二宿已。复犯随展转覆藏突吉罗(此是默妄三品)此之八品并责心悔(行忏之轨应偏露右肩。至心礼十方佛。如对目前生殷重心。深自追责由无惭愧。轻蔑圣教故犯成业。三时报熟定受非疑思之雨泪滂流想。则声悲酸噎起重惭心。然后作法云)我比丘某甲故畜众多长衣(若忆数随数称)犯舍堕。是中有着用不净衣突吉罗不忆数(若忆数随数称下皆准此)于此罪作覆心犯覆藏突吉罗不忆数。又犯随展转覆藏突吉罗不忆数。经僧说戒犯默妄语突吉罗不忆数。是中犯覆藏突吉罗不忆数。又犯随展转覆藏突吉罗不忆数。今向诸佛前发露忏悔。不敢覆藏悔即安乐。不忏悔不安乐。忆念犯发露。知而不覆藏。唯愿诸佛忆念清净戒身具足清净布萨。我今自责心生厌离(一说)次忏着用默妄二根本突吉罗(准前随牒)次忏波逸提下覆藏二突吉罗(亦准前随名牒应知)余篇聚下位有五品突吉罗(若不经说戒但有二品。准知之)忏之法则并同上轨(准牒本犯各为异尔)。 舍财文(凡欲舍堕事依二界。界内有僧并须尽集故。律云。若僧若众多人若一人。皆 现代汉语译本： 辗转覆藏突吉罗（此是着用三品）：以上所列的各种罪行，如果全部忆起，就是犯了作覆藏心，听僧团说戒时犯了默然妄语突吉罗（此是根本）。又对此罪作覆藏心，经过一夜，犯覆藏突吉罗。又对这两种罪行作覆藏心，经过第二夜，又犯随展转覆藏突吉罗（此是默妄三品）。这八种罪行都要责心忏悔。（行忏悔的仪轨应袒露右肩，至诚礼拜十方佛，如同佛在眼前，生起殷重之心，深深地追究责备自己，因为没有惭愧心，轻视圣教，所以犯下罪业。想到三时报应成熟时必定会遭受，没有怀疑，思念及此，眼泪滂沱，声音悲酸哽咽，生起深重的惭愧心。然后作法说：）我比丘某甲，故意积蓄众多长衣（如果记得数量，就随数量称说），犯舍堕罪。其中有着用不净衣突吉罗，不记得数量（如果记得数量，就随数量称说，下同）。对此罪作覆藏心，犯覆藏突吉罗，不记得数量。又犯随展转覆藏突吉罗，不记得数量。听僧团说戒时，犯默妄语突吉罗，不记得数量。其中犯覆藏突吉罗，不记得数量。又犯随展转覆藏突吉罗，不记得数量。现在面向诸佛发露忏悔，不敢覆藏，忏悔就安乐，不忏悔就不安乐。忆念所犯，发露出来，知道而不覆藏。唯愿诸佛忆念我清净的戒体，具足清净的布萨。我今自我责备，心生厌离。（说一遍） 其次忏悔着用、默妄二根本突吉罗（按照前面的方法，随罪名陈述）。其次忏悔波逸提以下的覆藏二突吉罗（也按照前面的方法，随罪名陈述，应当知道）。其余篇聚下位有五品突吉罗（如果不经过说戒，只有二品，应当知道）。忏悔的法则都和上面的仪轨相同（按照所犯的罪名，分别进行忏悔）。 舍财文（凡是想要舍堕财物，要依靠两个界。界内有僧众，必须全部聚集，所以律中说：如果僧众、众多人、一个人，都……）