English
English version In towns and villages, killing and seizing property (邑聚落杀取财). This is the first great thief. If a Bhikshu (比丘, Buddhist monk) treats the Sangha's (僧, monastic community) vegetables, fruits, branches, leaves, clothing, and food as his own, this is the second great thief. If a Bhikshu claims to have attained superhuman Dharma (法, teachings), this is the third great thief. The 'Four-Part Vinaya' (四分律) states that if a Bhikshu, with a thief's mind, misappropriates and divides another's property, the Buddha said that if the value reaches five 'qian' (钱, ancient Chinese currency), it constitutes a major offense. It also states that if a Bhikshu steals another's clothes along with his own, the Buddha said that stealing another's clothes is a major offense, while stealing his own clothes is a 'sthulatyaya' (偷兰, a lesser offense). Question: What is five 'qian'? Answer: There is no other clear statement, but the 'Ten Recitation Vinaya' (十诵律) clearly states that five 'qian' is one large copper coin, and one copper coin is worth sixteen small coins, totaling eighty small coins. There are two types of renunciation of precepts (舍戒): successful and unsuccessful. Renunciation of precepts can be done in front of the seven assemblies (七众, Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana, Upasaka, Upasika). One should say to the person in front: 'I, so-and-so, now renounce the precepts and become a layperson. Please, venerable one, remember that I am a layperson.' The person in front should reply: 'I remember that you are a layperson.' This is how one renounces the precepts. The 'Ten Recitation Vinaya' teaches that a Bhikshuni (比丘尼, Buddhist nun) should possess twelve virtues: first, complete adherence to the precepts, observing the 250 precepts; second, extensive learning and not forgetting; third, upholding the Vinaya (律, monastic rules) in both its extensive and concise forms; fourth, eloquence in expounding the Dharma; fifth, learning meditation; sixth, learning the precepts; seventh, learning generosity; eighth, eliminating evil; ninth, pure conduct; tenth, not defiling the pure conduct of other Bhikshunis; eleventh, patience; twelfth, having twenty years of monastic seniority. The 'Four-Part Vinaya' clarifies that a person who instructs Bhikshunis should possess ten virtues: first, complete adherence to the precepts; second, extensive learning; third, reciting the two 'Vinaya Pitakas' (毗尼, monastic discipline); fourth, decisive and without doubt; fifth, skillful in expounding the Dharma; sixth, born into a noble family; seventh, having a dignified appearance; eighth, capable of expounding the Dharma to Bhikshunis; ninth, not committing serious offenses; tenth, having twenty years of monastic seniority. The 'Sanghika Vinaya' (僧祇律) clarifies that there are eight things that a person who instructs Bhikshunis should not violate, otherwise there will be offenses. What are the eight? First, not at the wrong time, meaning from sunset to sunrise; second, not in the wrong place, meaning in secluded or exposed places; third, exceeding the time, meaning the fourteenth or fifteenth day of the month; fourth, before the time, meaning two or three days after the recitation of the precepts; fifth, not in harmony, meaning when the Bhikshuni Sangha is not assembled; sixth, relatives, meaning universally teaching --------------------------------------------------------------------------------
Chinese
子。七长句说法者。出过偈。八迎教师并供养者。明重法敬人 四分曰。着俗衣外道衣服不名受具足戒。不自称字不和上字不乞戒。皆不名受具足 僧祇曰。以和上足十人数不名受具足戒。半覆半露同界曳手不相及不名受具戒。沙弥盗听戒。若解前后受不得不记。前后得与受戒。众僧有罪 四分曰。有七事失依止。何者七。一决意出界。二见本和上。三被呵啧。四上戒场上。五离宿。六和上目下。七满五[萉-巴+(日/(句-口+匕))]愚痴者。尽寿不离依止 僧祇曰。百[萉-巴+(日/(句-口+匕))]愚痴比丘应依止十[萉-巴+(日/(句-口+匕))]有智比丘。供给如师。晨起问讯。与出大小行器唾钵。举置常处。与杨枝。扫地迎食。染衣熏钵。尽应供给。唯除礼拜案摩 十诵明。越次请计满五钱犯重。假称他名犯忘语罪。取物计满五钱犯重 四分曰。弟子无渐无愧。与人为友难与语。好往尼坊。和上阿阇梨应以五事呵啧。一汝去莫入我房。三汝莫为我作使。四汝莫至我所。五我不与汝语。僧祇曰。五种人不得安居衣。被举罢道死破安居不嘱授 四分曰。自有罪不应受他忏悔。不得从有罪人忏悔。要清净比丘边忏悔。一住处一切僧有罪不得相向忏悔。当差二三人诣清净比丘所。还来本处受余比丘忏 现代汉语译本 子。七长句说法者，出于《出过偈》。八，迎接教师并供养者，表明尊重佛法和敬重授业之人。《四分律》说：‘穿着世俗衣服或外道衣服，不能称为受具足戒。’不自称法名，不称和尚法名，不乞戒，都不能称为受具足戒。《僧祇律》说：‘以和尚为首不足十人，不能称为受具足戒。’半覆半露，在同一界限内拉着手，手不能相及，不能称为受具足戒。沙弥盗听戒律，如果理解前后内容，受戒可以不记录。前后都可以给予受戒，众僧有罪。《四分律》说：‘有七种情况会失去依止。’哪七种？一是决意离开界限，二是见到本来的和尚，三是被呵责，四是登上戒坛，五是离开住所，六是在和尚眼皮底下，七是满了五年的愚痴之人。愚痴的人，终身不能离开依止。《僧祇律》说：‘一百个愚痴的比丘，应该依止十个有智慧的比丘。’供给如同对待老师一样，早晨起来问讯，给予出大小便的用具和唾壶，放置在固定的地方，给予杨枝，扫地迎接食物，染色衣服，熏钵，都应该供给，唯独礼拜和按摩除外。《十诵律》说明，越过次序请求，计算超过五钱，犯重罪。假称他人名字，犯妄语罪。取物计算超过五钱，犯重罪。《四分律》说：‘弟子没有惭愧心，与人交友难以劝说，喜欢去尼姑庵。’和尚、阿阇梨应该用五件事呵责：‘一，你离开后不要进入我的房间。二，你不要为我做事。三，你不要到我这里来。四，我不和你说话。’《僧祇律》说：‘五种人不得安居衣：被举、罢道、死亡、破戒、安居时不嘱咐。’《四分律》说：‘自己有罪不应该接受他人忏悔，不得向有罪的人忏悔，要在清净比丘处忏悔。’一个住处所有僧人都有罪，不得互相忏悔，应当派遣二三人到清净比丘处，回来后在本处接受其他比丘的忏悔。
English
English version Child. Those who preach the Dharma in seven long sentences are from the *Chuguo Jie* (Name of a scripture). Eight, welcoming teachers and making offerings, demonstrates respect for the Dharma and reverence for those who impart knowledge. The *Si Fen Lu* (Four-Part Vinaya) states: 'Wearing secular clothes or heretical clothes cannot be called receiving the full precepts.' Not stating one's Dharma name, not stating the Upadhyaya's (preceptor's) Dharma name, and not requesting precepts, all cannot be called receiving the full precepts. The *Sengqi Lu* (Sanghika Vinaya) states: 'With the Upadhyaya as the head and less than ten people, it cannot be called receiving the full precepts.' Half-covered and half-exposed, holding hands within the same boundary, with hands unable to reach each other, it cannot be called receiving the precepts. A Shramanera (novice monk) who secretly listens to the precepts, if he understands the preceding and following content, the precept reception may not be recorded. Both before and after, giving the precepts is permissible; the Sangha (community) is at fault. The *Si Fen Lu* (Four-Part Vinaya) states: 'There are seven situations in which one loses reliance.' What are the seven? One is resolving to leave the boundary, two is seeing the original Upadhyaya (preceptor), three is being reprimanded, four is ascending the ordination platform, five is leaving the dwelling, six is being under the Upadhyaya's (preceptor's) eyes, and seven is being foolish for five years. A foolish person cannot leave reliance for life. The *Sengqi Lu* (Sanghika Vinaya) states: 'One hundred foolish Bhikshus (monks) should rely on ten wise Bhikshus (monks).' Provide for them as for a teacher, inquire in the morning, give them utensils for excretion and expectoration, place them in fixed places, give them toothpicks, sweep the floor to welcome food, dye clothes, and fumigate bowls; all should be provided, except for bowing and massaging. The *Shi Song Lu* (Ten Recitation Vinaya) clarifies that requesting out of turn and calculating more than five qian (monetary unit) incurs a grave offense. Falsely claiming another's name incurs the offense of false speech. Taking items calculated to be more than five qian (monetary unit) incurs a grave offense. The *Si Fen Lu* (Four-Part Vinaya) states: 'A disciple who has no shame, is difficult to persuade when befriending others, and likes to go to nunneries.' The Upadhyaya (preceptor) and Acharya (teacher) should reprimand him with five things: 'One, after you leave, do not enter my room. Two, do not work for me. Three, do not come to me. Four, I will not speak to you.' The *Sengqi Lu* (Sanghika Vinaya) states: 'Five types of people are not allowed to have the Anjuyi (rain retreat) robe: those who have been censured, those who have renounced the path, those who have died, those who have broken the precepts, and those who do not entrust during the Anjuyi (rain retreat).' The *Si Fen Lu* (Four-Part Vinaya) states: 'One should not accept others' repentance if one is guilty oneself, and one should not repent to a guilty person; one must repent in the presence of a pure Bhikshu (monk).' If all the monks in a dwelling are guilty, they should not repent to each other; they should send two or three people to a pure Bhikshu (monk), and after returning, receive the repentance of the other Bhikshus (monks) in the dwelling. --------------------------------------------------------------------------------
Chinese
悔。不听说戒 僧祇曰。欲与人作和上。要备十德。一持戒。二多闻。三毗尼。四学戒。五学定。六学惠。七自能出罪使出罪。八能看病使人看病。九弟子自有梵行难。能自送使人送脱难。十[萉-巴+(日/(句-口+匕))] 僧祇曰。和上阿阇利有过。弟子应软语谏言。师不应作如是事。若言我更不作者善。若言止止。我当教汝返教我者。若和上应舍远去。若依止师应离宿。四分曰。有五德者。一知时以非时。二知真实不以虚忘。三利益不以损减。四柔软不以粗犷。五慈心不以瞋恚 僧祇曰。和上阿阇利共弟子语应报答。不答突吉罗。一切事法当作。除唤女来持酒来不语无罪 僧祇曰。弟子欲远行。在先一月半月应白师。师看如法听去。非法应遮。临去白者得罪 僧祇曰。五法成就请依止师。一爱念。二供敬。三惭。四愧。五乐近住 僧祇曰。有四种师。不须问而去。苦住乐住不问而去者。无法无依食。须问而者无法有衣食。苦住者有法无衣食。乐住者有法有衣食。下二种师尽寿不得离 四分曰。有五种阿阇利。一依止衣。二羯磨。三威仪。四受法。五十戒。有二种和上。一十戒。二大戒 僧祇曰。弟子应一日三请教戒三问讯师所。偏露有肩。脱革屣。胡跪合掌。宿宿不审。弟子某甲请教戒。中时向暮亦尔。不 现代汉语译本： 悔（忏悔）。不听说戒。 《僧祇律》说：‘想要为人作和尚（Upadhyaya，亲教师），需要具备十种德行。一是持戒（śīla，戒律），二是多闻（bahusruta，博学多闻），三是毗尼（vinaya，戒律），四是学习戒律，五是学习禅定（samādhi，专注），六是学习智慧（prajñā，洞察力），七是自己能够出罪也能使他人出罪，八是能够照顾病人也能使他人照顾病人，九是弟子自身有梵行（brahmacarya，清净行）的困难，能够自己摆脱也能使他人摆脱困难，十是[萉-巴+(日/(句-口+匕))]。’ 《僧祇律》说：‘和尚（Upadhyaya，亲教师）和阿阇梨（ācārya，导师）有过错，弟子应该用柔和的言语劝谏。老师不应该做这样的事情。如果老师说‘我以后不再这样做了’，那是最好的。如果老师说‘住口！住口！我应当教导你，你反而来教导我’，如果和尚（Upadhyaya，亲教师）应该舍弃远去。如果依止的老师应该离开住所。’ 《四分律》说：‘有五种德行的人：一是知道何时应该做，何时不应该做；二是知道真实情况，不说虚妄的话；三是带来利益，不造成损害；四是言语柔和，不粗暴；五是心怀慈悲，不嗔恚。’ 《僧祇律》说：‘和尚（Upadhyaya，亲教师）和阿阇梨（ācārya，导师）与弟子说话，弟子应该回答。不回答，犯突吉罗（duṣkṛta，轻罪）。一切事情都应当做，除了叫女子来、拿酒来，不说话没有罪。’ 《僧祇律》说：‘弟子想要远行，应该提前一个月或半个月禀告老师。老师看是否如法，如法就听任他去，不如法就应该阻止。临走才禀告，就犯了罪。’ 《僧祇律》说：‘五种条件成就，可以请求依止老师：一是爱念，二是供养恭敬，三是惭愧，四是羞耻，五是乐于亲近居住。’ 《僧祇律》说：‘有四种老师，不需要问就可以离开：苦住乐住不问就离开的，是无法无衣食。需要问才能离开的，是无法有衣食。苦住的是有法无衣食。乐住的是有法有衣食。后两种老师，终身都不得离开。’ 《四分律》说：‘有五种阿阇梨（ācārya，导师）：一是依止衣，二是羯磨（karma，业），三是威仪，四是受法，五是授戒。’有两种和尚（Upadhyaya，亲教师）：一是授十戒，二是授大戒。 《僧祇律》说：‘弟子应该一天三次请教戒律，三次问候老师。袒露右肩，脱掉鞋子，胡跪合掌。早晨不审问，弟子某甲请教戒。中午和傍晚也是这样。’