English
English version: The recitation of the preamble to the precepts is complete. The rest is regularly heard by the Sangha (community of monks). The fourth recitation of the preamble up to the two uncertain rules is complete. The rest is regularly heard by the Sangha. The fifth recitation of the preamble up to the thirty matters is complete. The rest is regularly heard by the Sangha. The second set of five recitations of the precepts: the recitation of the preamble and the four matters is complete. The rest is regularly heard by the Sangha. The second recitation of the preamble, the four matters, and the thirteen matters is complete. The rest is regularly heard by the Sangha. The third recitation of the preamble up to the two uncertain rules is complete. The rest is regularly heard by the Sangha. The fourth recitation of the preamble up to the thirty matters is complete. The rest is regularly heard by the Sangha. The fifth recitation of the preamble up to the ninety matters is complete. The rest is regularly heard by the Sangha. The third set of five recitations of the precepts: the recitation of the preamble, the four matters, and the thirteen matters is complete. The rest is regularly heard by the Sangha. The second recitation of the preamble up to the two uncertain rules is complete. The rest is regularly heard by the Sangha. The third recitation of the preamble up to the thirty matters is complete. The rest is regularly heard by the Sangha. The fourth recitation of the preamble up to the ninety matters is complete. The rest is regularly heard by the Sangha. The fifth recitation of the preamble up to the desana (confession) is complete. The rest is regularly heard by the Sangha. These are called the fifteen recitations of the precepts. Question: Can a Bhikkhuni (female monastic) listen to the precepts? Answer: A Bhikkhu (male monastic). The Dharmaguptaka Vinaya (Four-Part Rule) says: When a Bhikkhu recites the precepts, a Bhikkhuni should not listen. Question: If someone has committed a Dukkata (minor offense), can they listen to the precepts? Answer: The Dharmaguptaka Vinaya says: They may not listen to the precepts, nor may they be a reciter of the precepts. The Dharmaguptaka Vinaya says: There are four fears. If there is a man who comes, with disheveled hair, wearing black clothes, holding a knife, to the assembly, and says such words: 'I have committed a great and terrible crime deserving of beheading; whatever you wish, I will do.' Then the assembly immediately seizes him, binds him, beats a drum making a terrible sound, shows him the appearance of death, proclaims along the road, leads him out the right gate to the place of execution, and kills him. Thus, a Bhikkhuni experiences great fear regarding the Parajika (defeat, expulsion) offenses. She thinks: 'If I have not committed a Parajika, I will ultimately not commit one. If I do commit one, I will not conceal it, and I will resolve to confess according to the Dharma.' This is the first fear of offense. There is a man who comes, with disheveled hair, wearing black clothes, holding a spear-shaft knife, to the assembly, and says such words: 'I have done evil and unwholesome deeds; whatever you wish, I will do.' Then the assembly immediately seizes his spear-shaft knife, beats him, and drives him out the right gate. Thus, a Bhikkhuni experiences great fear regarding the Sanghavasesa (formal meeting) offenses. --------------------------------------------------------------------------------
Chinese
畏作念。若犯僧残终不犯。若已犯寻即忏悔。此是第二犯畏。有如是男子。被发着黑衣。持杖至大众中。作如是言。我犯恶不善。随众人所喜我当作。时众人夺取杖打之。驱出右门。如是比丘尼于波逸提法中生大恐畏。若未犯终不犯。若犯寻即忏悔。此是第三犯畏。有如是男子。被发着黑衣。至大众中。举手作如是言。我作恶不善。随众人所喜我当作。时众人种种呵啧。驱出右门。如是比丘尼于波罗提提舍尼法中生大恐畏。若未犯终不犯。若犯寻忏悔。此是第四犯畏。有如是男子。被发着黑衣。至大众中。合掌作如是言。我作恶不善。随众人所喜我当作。说戒时应知。更与说戒不更与说戒。或曰不同或客比丘尼旧比丘少。或客比丘少旧比丘尼。应知与清净。客比丘有罪。旧比丘有罪。当如是知。 三部律安居品第五 四分曰。五种持律。一诵戒序乃至三十事。是初持律。第二诵戒至九十事。第三广说大僧戒本。第四广诵二部毗尼。第五诵一切毗尼。是中春冬应依止四种律师住。不依突吉罗。夏安居时应依第五律住。若不依者得波逸提罪 四分曰。安居有二种。一前安居。二后安居。四月十六日名安居后安居。除此二者余者名中间安居时。当白所依人言。我某甲聚。某甲僧伽蓝。某甲房前。三月夏安居。房 现代汉语译本 畏惧作念。如果犯了僧残罪，最终不会再犯。如果已经犯了，立即忏悔。这是第二种对犯戒的畏惧。有一个这样的男子，披散着头发，穿着黑衣，拿着杖来到大众中，这样说：‘我犯了恶不善之行，随众人所喜好的，我都会去做。’这时众人夺取他的杖，打他，把他从右门驱逐出去。如同这样的比丘尼，对于波逸提法（Pācittiya，一种戒律）中产生极大的恐畏。如果未犯，最终不会再犯。如果犯了，立即忏悔。这是第三种对犯戒的畏惧。有一个这样的男子，披散着头发，穿着黑衣，来到大众中，举手这样说：‘我作了恶不善之行，随众人所喜好的，我都会去做。’这时众人种种呵斥责骂，把他从右门驱逐出去。如同这样的比丘尼，对于波罗提提舍尼法（Pāṭidesanīya，一种戒律）中产生极大的恐畏。如果未犯，最终不会再犯。如果犯了，立即忏悔。这是第四种对犯戒的畏惧。有一个这样的男子，披散着头发，穿着黑衣，来到大众中，合掌这样说：‘我作了恶不善之行，随众人所喜好的，我都会去做。’说戒时应当知道，是否应该再次说戒。或者说意见不同，或者客比丘尼比旧比丘少，或者客比丘比旧比丘尼少，应当知道给予清净。客比丘有罪，旧比丘有罪，应当这样知道。 三部律安居品第五 四分律说：有五种持律。一是诵戒序乃至三十事，这是初级的持律。第二是诵戒至九十事。第三是广泛解说大僧戒本。第四是广泛诵读二部毗尼（Vinaya，戒律）。第五是诵读一切毗尼。这其中，春季和冬季应当依止四种律师居住，不依止突吉罗（Dukkata，恶作）。夏季安居时应当依止第五种律师居住。如果不依止，就会得到波逸提罪。四分律说：安居有两种，一是前安居，二是后安居。四月十六日名为安居，后安居。除了这两种之外，其余的名为中间安居时。应当禀告所依止的人说：‘我某甲聚集在某甲僧伽蓝（Saṃghārāma，僧院），某甲房前，三个月夏安居。’
English
English version Fearing to make a thought. If one commits a Saṃghādisesa (僧残，a type of monastic offense), one will ultimately not commit it again. If one has already committed it, one immediately confesses. This is the second fear of transgression. There is such a man, with disheveled hair, wearing black clothes, holding a staff, coming into the assembly, saying thus: 'I have committed evil and unwholesome deeds, whatever pleases the assembly, I will do.' At this time, the assembly seizes his staff, beats him, and drives him out of the right gate. Just like this, a Bhikkhunī (比丘尼，Buddhist nun) has great fear of the Pācittiya (波逸提，a type of monastic rule) Dharma. If one has not committed it, one will ultimately not commit it again. If one commits it, one immediately confesses. This is the third fear of transgression. There is such a man, with disheveled hair, wearing black clothes, coming into the assembly, raising his hand, saying thus: 'I have committed evil and unwholesome deeds, whatever pleases the assembly, I will do.' At this time, the assembly variously scolds and rebukes him, and drives him out of the right gate. Just like this, a Bhikkhunī has great fear of the Pāṭidesanīya (波罗提提舍尼，a type of monastic rule) Dharma. If one has not committed it, one will ultimately not commit it again. If one commits it, one immediately confesses. This is the fourth fear of transgression. There is such a man, with disheveled hair, wearing black clothes, coming into the assembly, joining his palms, saying thus: 'I have committed evil and unwholesome deeds, whatever pleases the assembly, I will do.' When reciting the precepts, one should know whether to recite the precepts again or not. Or it is said that opinions differ, or the visiting Bhikkhunīs are fewer than the old Bhikkhus (比丘，Buddhist monks), or the visiting Bhikkhus are fewer than the old Bhikkhunīs, one should know to grant purity. If the visiting Bhikkhus have offenses, if the old Bhikkhus have offenses, one should know it thus. Fifth Chapter on the Rainy Season Retreat from the Three Vinayas (律，monastic rules) The Dharmaguptaka Vinaya (四分律) says: There are five kinds of upholding the Vinaya. First, reciting the introduction to the precepts up to the thirty matters, this is the initial upholding of the Vinaya. Second, reciting the precepts up to the ninety matters. Third, extensively explaining the Prātimokṣa (戒本，the book of precepts) for the great Saṃgha (僧伽，community). Fourth, extensively reciting the Vinaya of the two divisions. Fifth, reciting all the Vinayas. Among these, in spring and winter, one should dwell relying on the four kinds of Vinaya masters, not relying on Dukkata (突吉罗，wrongdoing). During the summer retreat, one should dwell relying on the fifth Vinaya master. If one does not rely on them, one will incur a Pācittiya offense. The Dharmaguptaka Vinaya says: There are two kinds of rainy season retreats, the early retreat and the late retreat. The sixteenth day of the fourth month is called the late retreat. Apart from these two, the rest are called the intermediate retreat. One should inform the person one relies on, saying: 'I, so-and-so, gather at the Saṃghārāma (僧伽蓝，monastery) of so-and-so, in front of the room of so-and-so, for the three-month summer retreat.' --------------------------------------------------------------------------------
Chinese
舍破修治故。如是三说。前安居人七月十五日自恣。后安居人八月十五日自恣。润四月者前安居人百二十满。润五月者后安居人俱百二十日满。润七月者后安居人百二十日满 十诵曰。要盈月十五日布萨者得前安居。不及者后安居 四分曰。但从及四月十五日明相未出到住处成前安居 四分曰。若为三宝事不待请唤。得受七日十五日一月。余事要有请唤得成受曰。若无请唤虽受不成 十诵曰。为三宝事及请唤因缘得受七日三十九夜 僧祇曰。要为三事得受。事讫当还。事讫当还。亦缓亦急。亦缓者若事不讫。虽复过夏。不还得夏无罪。急者若事一日讫应即日还。若为私缘而不还者违限。破夏故言急也 问曰。何故三部律明受曰不同 答曰。此是制戒渐开次第。初开七日。次开十五日。乃至一月。事不讫听受三十九夜。犹故不讫听受。事讫当还。此皆随事远近。但本出律人分此受日法安置三部。故相□为异 问曰。何故要为三宝事得受。事讫当还。余事不听 答曰。三宝事重故得受。事讫当还。余缘轻故不得 问。有人言。初安居时若不受七日。误行出界。破夏事云何 答曰。此人不善毗尼。所以者何。圣制安居。要迳宿破夏。云何暂出而言破也。若初安居时未因缘。虽受七日不成后。若有缘更不受日出界。迳宿破夏 现代汉语译本： ‘舍破修治故。’像这样重复三次。前安居的人在七月十五日举行自恣（pravāraṇā，僧团在雨季安居结束时举行的仪式）。后安居的人在八月十五日举行自恣。如果闰四月，前安居的人安居期满一百二十天。如果闰五月，后安居的人安居期都满一百二十天。如果闰七月，后安居的人安居期满一百二十天。 《十诵律》说：‘必须在盈月十五日举行布萨（poṣadha，每半月诵戒的仪式）的人才能算前安居。’没有赶上的，就算后安居。 《四分律》说：‘只要在四月十五日天亮之前到达住处，就算完成前安居。’ 《四分律》说：‘如果为了三宝（佛、法、僧）的事，不需要请求，可以接受七日、十五日、一个月的期限。’其他事情必须经过请求才能接受。如果没有请求，即使接受也不算数。 《十诵律》说：‘为了三宝的事以及请求的因缘，可以接受七日三十九夜的期限。’ 《僧祇律》说：‘必须为了三件事才能接受期限。事情结束后应当返回。’事情结束后应当返回，有缓有急。所谓‘缓’，是指如果事情没有结束，即使超过夏季安居期，也不算破夏（安居期间离开规定范围）。所谓‘急’，是指如果事情一天就结束，就应该当天返回。如果因为私事而不返回，就违反了期限，破坏了安居，所以说是‘急’。 问：为什么三部律（指不同的律藏）关于接受期限的规定不同？ 答：这是制定戒律逐渐放宽的次序。最初允许七日，然后允许十五日，乃至一个月。事情没有结束，允许接受三十九夜的期限。如果仍然没有结束，允许接受期限，事情结束后应当返回。这些都根据事情的远近而定。只是最初制定律藏的人将接受期限的方法安置在三部律中，所以看起来有所不同。 问：为什么必须为了三宝的事才能接受期限，事情结束后应当返回，其他事情不允许？ 答：因为三宝的事重要，所以可以接受期限，事情结束后应当返回。其他事情比较轻微，所以不允许。 问：有人说，初次安居时，如果没有接受七日的期限，错误地走出了界限，破夏的事情该怎么办？ 答：这个人不精通毗尼（vinaya，戒律）。为什么呢？圣制安居，必须经过一夜才算破夏。怎么能因为暂时出去一下就说是破夏呢？如果在初次安居时没有因缘，即使接受了七日的期限也不算数。之后如果有因缘，没有接受期限就走出了界限，经过一夜就算破夏。