English
English version: If a Bhikkhuni exhausts the remaining Pācittiya (a type of disciplinary offense) with clothing or other items, and then conceals this offense, she commits another Dukkata (a lighter disciplinary offense). If she holds Nissaggiya (items to be forfeited) clothing without giving it for use, she commits a Dukkata. If she conceals this offense, she commits another Dukkata. If she uses Nissaggiya clothing, she commits a Dukkata. If she conceals this offense, she commits a Dukkata. The 'Four-Part Vinaya' says: Clearly selling property, one commits an offense without waiting for the sale to be completed. As long as there is an act of buying, one commits an offense. As long as there is an act of buying, one commits a Nissaggiya. The 'Sanghika Vinaya' and 'Ten Recitation Vinaya' say: If 'knowing pure words' (words indicating the purity of an item) are used in buying and selling, both parties commit an offense. If 'knowing pure words' are not known, an offense is still committed. If one silently takes something away without using 'knowing pure words', one commits a Nissaggiya. If 'knowing pure words' are used only at the beginning, middle, or end, one commits a Nissaggiya and incurs two Dukkatas. The 'Ten Recitation Vinaya' clearly states: If one begs thread from a layperson who is not a relative to weave cloth, limited to one ounce, one commits a Dukkata. If one begs thread to sew clothing, limited to sixteen ounces, one commits a Dukkata. All secular clothing, if made but not worn, results in a Dukkata. Wearing and using it results in a Dukkata. The 'Four-Part Vinaya' says: Bhikkhunis suffering from cold headaches are not allowed to make carefully wrapped hand coverings. They are not allowed to wear and use merit-making clothing. There are five ways to relinquish: one can repeatedly eat separately prepared food, one can accumulate excessive wealth, one can leave the robe, one can stay overnight without informing, and one can share feelings with others. There are five situations unsuitable for accepting merit-making clothing: obtained through displaying supernatural powers, flattery, wrong livelihood, instigation, and having been previously forfeited and then declared pure. If one obtains clothing or wealth and does not keep it overnight, one immediately says one wants to accept merit-making clothing. In the residence, holding the clothing in hand, one says: 'I have understood the sect.' The person offering the merit-making clothing says: 'This clothing should be accepted by the Sangha for making merit-making clothing, now accepting merit-making clothing, having accepted making merit.' After repeating three times, the person accepting the clothing should reply: 'The receiver has received it well.' Here, the name and merit belong to my sect.' The person offering the clothing replies: 'You relinquish the merit-making clothing through eight conditions.' Going out to relinquish the clothing, relinquishing the clothing in a pavilion, relinquishing the clothing with the hope severed, relinquishing the clothing upon hearing, relinquishing the clothing at an inappropriate time, relinquishing the clothing in harmony, relinquishing the clothing upon losing it. Chapter Thirteen of the Three-Part Vinaya on Teaching and Admonishing Bhikkhunis The 'Four-Part Vinaya' says: At the end of each half-month, the Bhikkhuni Sangha should perform a white second Karma (a type of Sangha meeting procedure), selecting a Bhikkhuni knowledgeable in the Dharma, accompanied by two others, to go to the Great Sangha temple, without entrusting. --------------------------------------------------------------------------------
Chinese
授。上坐下坐客比丘愚痴比丘应嘱中坐。知法比丘尼应胡跪合掌言。大德忆念。我比丘尼某甲。众僧和合。礼大僧足。求请教受人。如是三说。说已比丘尼应还寺。各自说戒时。受比丘尼嘱授人应起白僧言。大德僧听。比丘尼某甲。众和合礼僧足。求请教授人。如是三说。说已应住上坐前立。上坐应问言。比丘尼云何请为僧次请别请。应随尼语差。内备十德者为教授比丘尼人。十德如上杂品中说。过说戒已至明日。比丘尼应住大僧寺内。至光嘱授人边问言。大德得教授人不。若言得应是谁问已。应至教授师所问言。大德欲教授比丘尼。几日当住。除前三后二中间十日。随用一日。至其日比丘不往突吉罗。比丘尼不迎突吉罗。至教授日比丘尼应出本寺。半由旬迎教授师。为持衣钵。供给所须辨种种粥。涂足油至尼寺内为洗浴。然后为敷法坐。集比丘尼僧为说八敬。法文定容异语。说八敬已更随宜说法。此是广具足教戒法。比丘尼应当修行。顺具毗尼 僧祇曰。教戒比丘尼有二种。一明广教戒。同于四分二种。明略说教戒。往大僧寺内如上不得嘱授。上坐乃至客比丘亦半月月尽。比丘尼僧白二羯磨。差知法比丘尼。二人为伴。往大僧寺内如上不得嘱授。已大僧说戒时。受至客比丘还嘱授中坐。知法如上嘱授。已大僧说戒时 现代汉语译本 应指派上座比丘或下座比丘，若有愚痴比丘，则应嘱托中间座位的比丘。知法的比丘尼应胡跪合掌说：‘大德忆念，我比丘尼某甲（比丘尼的名字），大众僧和合，礼大僧的足，求请教诫教授之人。’如此说三遍。说完后，比丘尼应返回寺院。各自说戒时，受比丘尼嘱托教授之人应起身禀告僧众说：‘大德僧听，比丘尼某甲（比丘尼的名字），大众和合礼僧足，求请教授人。’如此说三遍。说完后，应站在上座比丘前。上座比丘应问：‘比丘尼是请僧众集体指派，还是个别指派？’应按照比丘尼的意愿指派。内部选择具备十种功德的人作为教授比丘尼之人。十种功德如前面杂品中所说。过了说戒日，到第二天，比丘尼应住在大僧寺内，到负责嘱托教授的人那里询问：‘大德得到教授人了吗？’如果回答说得到，应问是谁。问完后，应到教授师那里询问：‘大德想要教授比丘尼吗？打算住几天？’除去前三天和后两天，中间有十天，可任选一天。到了那一天，比丘不去，犯突吉罗（一种轻罪）；比丘尼不去迎接，也犯突吉罗。到了教授日，比丘尼应出本寺，在半由旬（古代印度长度单位）的地方迎接教授师，为他拿衣钵，供给所需，准备各种粥，涂足油，到尼寺内为他洗浴，然后铺设法座，聚集比丘尼僧众，为她们说八敬法（比丘尼必须遵守的八条戒律）。法文内容固定，但可以用不同的语言表达。说完八敬法后，再根据情况说法。这是广具足教戒法，比丘尼应当修行，顺应具足毗尼（戒律）。 《僧祇律》说：教诫比丘尼有两种方式。一是明广教戒，与《四分律》的两种方式相同。二是明略说教戒，前往大僧寺内，如上所述不得嘱托上座，乃至客比丘，也是半个月结束。比丘尼僧众通过白二羯磨（一种僧团表决方式），指派两位知法的比丘尼作为同伴，前往大僧寺内，如上所述不得嘱托。等到大僧说戒时，接受嘱托直到客比丘，返回嘱托中间座位的比丘。知法比丘尼如上所述嘱托。等到大僧说戒时。
English
English version Assign a senior or junior Bhikkhu (Buddhist monk). If there is an ignorant Bhikkhu, then a Bhikkhu in the middle seat should be entrusted. A knowledgeable Bhikkhuni (Buddhist nun) should kneel down, put her palms together, and say: 'Venerable Sir, remember, I, Bhikkhuni so-and-so (the Bhikkhuni's name), the Sangha (Buddhist monastic community) is in harmony, I pay homage to the feet of the great Sangha, and request a preceptor.' Say this three times. After saying this, the Bhikkhuni should return to the temple. When each is reciting the precepts, the person entrusted to teach the Bhikkhuni should rise and inform the Sangha, saying: 'Venerable Sangha, listen, Bhikkhuni so-and-so (the Bhikkhuni's name), the community is in harmony, pays homage to the feet of the Sangha, and requests a preceptor.' Say this three times. After saying this, stand before the senior Bhikkhu. The senior Bhikkhu should ask: 'Does the Bhikkhuni request the Sangha to assign collectively, or individually?' It should be assigned according to the Bhikkhuni's wishes. Internally, choose someone with ten virtues to be the person who teaches the Bhikkhuni. The ten virtues are as described in the previous miscellaneous section. After the day of reciting the precepts, on the next day, the Bhikkhuni should stay in the great Sangha temple and go to the person responsible for entrusting the teaching and ask: 'Venerable Sir, have you obtained a preceptor?' If the answer is yes, ask who it is. After asking, go to the preceptor and ask: 'Venerable Sir, do you want to teach the Bhikkhuni? How many days do you plan to stay?' Excluding the first three days and the last two days, there are ten days in between, and you can choose any one day. If the Bhikkhu does not go on that day, he commits a Dukkhata (a minor offense); if the Bhikkhuni does not go to greet him, she also commits a Dukkhata. On the day of teaching, the Bhikkhuni should leave her temple and greet the preceptor half a Yojana (an ancient Indian unit of length) away, carry his robes and bowl, provide what is needed, prepare various kinds of porridge, and foot oil, go to the nunnery to bathe him, and then set up a Dharma seat, gather the Bhikkhuni Sangha, and speak the Eight Garudhammas (eight rules that Bhikkhunis must follow) for them. The content of the Dharma text is fixed, but it can be expressed in different languages. After speaking the Eight Garudhammas, then preach the Dharma as appropriate. This is the fully detailed teaching and precepts, and the Bhikkhuni should practice it, in accordance with the complete Vinaya (code of conduct). The Sanghika-vinaya says: There are two ways to teach Bhikkhunis. One is to clearly teach the extensive precepts, which is the same as the two ways in the Dharmaguptaka Vinaya. The second is to clearly teach the brief precepts, going to the great Sangha temple, as mentioned above, one must not entrust the senior, or even the guest Bhikkhu, and it ends in half a month. The Bhikkhuni Sangha, through a formal act of Sangha (a type of Sangha resolution), appoints two knowledgeable Bhikkhunis as companions to go to the great Sangha temple, as mentioned above, one must not entrust. When the great Sangha is reciting the precepts, accept the entrustment until the guest Bhikkhu, and return to entrust the Bhikkhu in the middle seat. The knowledgeable Bhikkhuni entrusts as described above. When the great Sangha is reciting the precepts. --------------------------------------------------------------------------------
Chinese
。受嘱授人应起白僧如上。白已往上坐前立。上坐问言。比丘尼云何请如上。若言随僧处分。上坐应使受嘱授人顺行问。谁能教授比丘尼。若无能者上坐应语受嘱授人言。明日比丘尼若来应答言。众僧有教时。此中无有教比丘尼人。语比丘尼。众谨慎莫放逸。比丘尼过说戒已。应来至大僧寺内。至先嘱授人所问。大德得教授人不。受嘱授人应言。不得。然大僧有教如上说。比丘尼还往寺内。集尼僧已语言。僧有教时。此众中无有教戒比丘尼人。语比丘尼僧。谨慎莫放逸。应言顶载持。除此二种教戒。余尽不成 问曰。比丘尼来至大僧寺内。请教授时。受嘱授人即自答言。时此众中无教授尼人。语尼。众谨慎莫放逸。此成教授不 答曰。不成。所以者何。本以女人少智。于半月月尽僧中差遣有德人。往尼寺内说法教授。此受嘱授人既非教师。又承僧命。云何辄自答也。是故不成失法得罪。若众中都无教戒尼人者。当依略教法。若法众不和合。应遣使问讯。大僧比丘僧不知尼亦应问讯。若二众和合者应教戒。不者越敬得罪。 三部律月半月尽忏悔品第十四 凡欲忏悔者。应知轻知重。知犯知不犯。知可忏悔罪不可忏悔罪。或有罪僧中忏悔。或有罪亦僧中忏悔。或有罪亦僧中忏悔。或有罪对手三说忏悔。或有罪 现代汉语译本： 受嘱授人（接受委派并负责教导比丘尼的人）应该像前面所说的那样，告知白衣僧。白衣僧告知后，走到上座（寺院中地位最高的僧人）面前站立。上座问道：‘比丘尼如何请求如前面所说？’如果（白衣僧）回答说：‘听从僧团的安排。’上座应该让受嘱授人按照顺序询问：‘谁能教授比丘尼？’如果没有人能教授，上座应该告诉受嘱授人说：‘明天比丘尼如果来，你应该回答说：众僧团有教令时。这里没有教导比丘尼的人。’告诉比丘尼：‘大家谨慎，不要放逸。’比丘尼过完说戒（布萨）后，应该来到大僧寺内，到先前嘱咐教导的人那里询问：‘大德，找到教授的人了吗？’受嘱授人应该回答说：‘没有找到。然而大僧团有如上所说的教令。’比丘尼回到寺内，召集尼僧后告诉她们：‘僧团有教令时，这个僧团中没有教戒比丘尼的人。’告诉比丘尼僧团：‘谨慎，不要放逸。’应该说‘顶戴奉持’。除了这两种教戒，其余的都不成立。 问：比丘尼来到大僧寺内，请求教授时，受嘱授人立即自己回答说：‘现在这个僧团中没有教授比丘尼的人。’告诉比丘尼：‘大家谨慎，不要放逸。’这样算是完成了教授吗？ 答：不算完成。为什么呢？本来因为女人智慧较少，所以在每半个月的月末，僧团中会派遣有德行的人，前往尼寺内说法教授。这个受嘱授人既不是教师，又是奉僧团的命令，怎么能擅自回答呢？因此，这样不算完成，会失去法益并得到罪过。如果僧团中都没有教戒比丘尼的人，应当依照简略的教法。如果僧团不和合，应该派遣使者问讯。大僧比丘僧不知道尼僧的情况也应该问讯。如果两个僧团和合，就应该教戒，否则就会违越恭敬而得到罪过。 三部律月半月尽忏悔品第十四 凡是想要忏悔的人，应该知道什么是轻罪，什么是重罪；知道什么是犯戒，什么是不犯戒；知道什么是可以忏悔的罪，什么是不可以忏悔的罪。有些罪需要在僧团中忏悔，有些罪也需要在僧团中忏悔，有些罪也需要在僧团中忏悔，有些罪需要面对面三次陈述忏悔，有些罪需要...