Pratimoksha of the Dharmaguptakas 1: 四分律比丘戒本

1.1

四分比丘戒本（并序）

Prātimokṣa-sūtra of the Bhikṣus of the Dharmaguptaka Four-Part Vinaya (with Preface)

1.2

西太原寺沙門懷素集

Compiled by the śramaṇa Huaisu of West Taiyuan Monastery

1.3

夫戒者，迺是定慧之宏基、聖賢之妙趾，窮八正之道、盡七覺之源。然既樹五制之良規，傳須獲實；揚六和之清訓，學者知詮。竊尋流行，總有四本。據其理雖復同，會其文則有異。致使弘揚失於宗敘、修奉乖於行儀，虧鹿野之微言、紊龍城之要旨。故今詳撿律本，參驗戒心，依於正文，錄之如左。庶使順菩提之妙業，成實相之嘉謀，作六趣之舟航，為三乘之軌躅者也。

Precepts are indeed the grand foundation of concentration and wisdom, the marvelous footprints of the noble and worthy; they fathom the path of the eightfold correctness and exhaust the source of the seven factors of awakening. Yet, having established the fine regulations of the five ordinances, their transmission must attain the truth; having proclaimed the pure instructions of the six harmonies, practitioners must understand their meaning. Upon examining their transmission, there are in all four recensions. Although their principles are identical, their wordings diverge when compared. This has led propagation to lose sight of the ancestral lineage and practice to stray from proper conduct, diminishing the subtle words of the Deer Park and confounding the essential tenets of the Dragon City. Therefore, now closely examining the vinaya texts and collating the essence of the precepts, I record them as follows in accordance with the authentic texts, in the hope of conforming to the marvelous enterprise of bodhi, accomplishing the auspicious design of true reality, serving as a boat across the six realms, and providing tracks for the three vehicles.

1.4

後秦三藏佛陀耶舍譯

Translated by the Tripiṭaka Master Buddhayaśas of the Later Qin

1.5

稽首禮諸佛，及法比丘僧，
今演毘尼法，令正法久住。
戒如海無涯，如寶求無厭，
欲護聖法財，眾集聽我說。
欲除四棄法，及滅僧殘法，
障三十捨墮，眾集聽我說。
毘婆尸式棄，毘舍拘樓孫，
拘那含牟尼，迦葉釋迦文，
諸世尊大德，為我說是事，
我今欲善說，諸賢咸共聽。
譬如人毀足，不堪有所涉，
毀戒亦如是，不得生天人。
欲得生天上，若生人間者，
常當護戒足，勿令有毀損。
如御入險道，失轄折軸憂，
毀戒亦如是，死時懷恐懼。
如人自照鏡，好醜生欣慼，
說戒亦如是，全毀生憂喜。
如兩陣共戰，勇怯有進退，
說戒亦如是，淨穢生安畏。
世間王為最，眾流海為最，
眾星月為最，眾聖佛為最。
一切眾律中，戒經為上最，
如來立禁戒，半月半月說。

Bowing the head, I pay homage to all Buddhas, to the Dharma, and to the saṅgha of bhikṣus;
Now I expound the vinaya Dharma, so that the true Dharma may long abide.
The precepts are like an ocean without shore, like jewels sought without satiety;
Wishing to protect the wealth of the noble Dharma, assemble together and listen to me speak.
Wishing to eliminate the four defeat offenses and extinguish the saṅghāvaśeṣa offenses,
And to ward off the thirty niḥsargika-pāyattika offenses, assemble together and listen to me speak.
Vipaśyin, Śikhin, Viśvabhū, Krakucchanda,
Kanakamuni, Kāśyapa, and Śākyamuni—
These Bhagavat-bhadantas expounded these matters for me;
Now I wish to speak them well; may all worthy ones listen together.
Just as a man with crippled feet is incapable of walking,
One who breaks the precepts is also like this, unable to be born among devas or humans.
If one wishes to be born in heaven or to be born among humans,
One should always protect the feet of precepts, not letting them be damaged.
Just as a driver entering a perilous road grieves over lost linchpins and broken axles,
One who breaks the precepts is also like this, harboring dread at the time of death.
Just as a person gazing into a mirror feels joy or sorrow at beauty or ugliness,
Reciting the precepts is also like this: intactness or breakage gives rise to joy or grief.
Just as two battlelines contending in combat show advance and retreat through bravery and cowardice,
Reciting the precepts is also like this: purity and defilement give rise to ease and fear.
In the world, a king is supreme; among streams, the ocean is supreme;
Among stars, the moon is supreme; among the noble, the Buddha is supreme.
Among all the codes of vinaya, the Prātimokṣa-sūtra is the most supreme;
The Tathāgata established the prohibitory precepts, to be spoken half-month by half-month.

I bend my head in adoration, and worship all the Buddhas,
The Holy Law, and the Church.
Now I proclaim the Law of the Vinaya,
In order to establish for aye the True Law.

These Precepts are like the fathomless ocean.
Like gems are they, which one tires not in seeking.
Desiring to preserve the treasure of the Holy Law,
In the hearing of the assembly I repeat it.

Wishful to prevent the prevalence of false views,
I now proclaim these Precepts before the Assembly,
Delivered to us from the earliest times.
Let the Monks then attend!

Just as if a man destroyed his feet,
So that he could no longer walk,
So it is to destroy these Precepts,
Without which there can be no birth in Heaven.

Let all those who desire such birth,
Who now are living in the world,
Guard and preserve these Precepts, as feet,
Beware of injuring or mutilating them,

For as a chariot which has entered
on a narrow and dangerous road,
And suddenly breaks its axle, or loses a linch-pin,
So is the case of the man who breaks the Precepts.

At the time of death what forebodings!
For as a man looking in a mirror,
Sees himself graceful or deformed, and so has pleasure or pain,
Such is the effect of the Law being declared.

Has it been observed? What joy!
Has it been neglected? What dismay!
So also as when two hostile armies contend,
The brave advance, the cowards retreat,

As a king is supreme amongst men,
As the ocean is chief of all flowing waters,
As the moon is chief among the stars,
As Buddha is pre-eminent among Sages,

So among all the codes of Rules,
(This) Book of Precepts is the best.
Tathāgata has established that these Laws,
Should be declared publicly every half month.

1.6

「僧集？」（答言：「僧集。」）

"Has the saṅgha assembled?" (The reply is: "The saṅgha has assembled.")

Are the Monks assembled? (They are.) Are all things arranged? (seats, water, sweeping, etc.) (They are.) Let all depart who are not ordained. (If any, let them go; if none are present, let them say so.) Does any monk here present ask for absolution? (Let them answer accordingly.) Exhortation must be given to the nuns, (but if there are none present let them say so.) Are we agreed what our present business is? It is to repeat the Precepts in this lawful assembly.

1.7

「和合？」（答言：「和合。」）

"Is it in concord?" (The reply is: "It is in concord.")

1.8

「未受大戒者出？」（有者遣出，答言：「未受大戒者已出。」無者，答言：「此中無未受大戒者。」）

"Have those who have not received the full ordination departed?" (If there are any, send them out, and reply: "Those who have not received the full ordination have departed." If there are none, reply: "Herein there are none who have not received the full ordination.")

1.9

「不來諸比丘，說欲及清淨？」（有依法竟，答言：「說欲已。」無者，答言：「此中無說欲者。」）

"Have the bhikṣus who did not come declared their chanda and pariśuddhi?" (If there are any, after doing so in accordance with the Dharma, reply: "They have declared their chanda." If there are none, reply: "Herein there is no declaration of chanda.")

1.10

「誰遣比丘尼來請教誡？」（有受尼囑者，為說訖，答言：「請教誡。」已無者，答云：「此中無尼來請教誡。」）

"Who has been sent by the bhikṣuṇīs to request instruction?" (If there is one who received the bhikṣuṇīs' commission, after speaking for them, reply: "They have requested instruction." If there are none, reply: "Herein no bhikṣuṇī has come to request instruction.")

1.11

「僧今和合何所作為？」（答云：「說戒羯磨。」）

"Being now in concord, what will the saṅgha do?" (The reply is: "Perform the karman of reciting the precepts.")

1.12

「大德僧聽！今十五日眾僧說戒，若僧時到僧忍聽，和合說戒。白如是。作白成不？」（若成，答云：「成。」若不成，答云：「不成。」）

"May the bhadantas of the saṅgha listen! Today, on the fifteenth day, the saṅgha recites the precepts. If the time has arrived for the saṅgha, may the saṅgha grant permission to recite the precepts in concord. This is the jñapti. Is the jñapti accomplished?" (If it is accomplished, reply: "It is accomplished." If it is not accomplished, reply: "It is not accomplished.")

Venerable brethren (Bhante) attend now! On this 15th or 14th day of the white division of the month (or the dark division, as the case may be), let the assembled monks listen attentively and patiently, whilst the Precepts are distinctly recited.

1.13

「諸大德！我今欲說波羅提木叉戒，汝等諦聽，善思念之。若自知有犯者即應自懺悔，不犯者默然；默然者，知諸大德清淨。若有他問者，亦如是答。如是比丘在眾中，乃至三問，憶念有罪而不懺悔者，得故妄語罪；故妄語者佛說障道法。若彼比丘憶念有罪，欲求清淨者，應懺悔；懺悔得安樂。

"Bhadantas! I now wish to recite the Prātimokṣa precepts. Listen attentively and reflect on them well! If anyone knows himself to have committed an offense, he should make deśanā himself. If one has not committed an offense, remain silent; by silence, it is known that the bhadantas are pure. If someone asks another, he should also reply in this manner. When a bhikṣu in the assembly is thus asked up to three times, if he remembers having an offense and does not make deśanā, he incurs the offense of deliberate falsehood. Deliberate falsehood has been declared by the Buddha to be an obstacle to the path. If that bhikṣu remembers having an offense and wishes to seek pariśuddhi, he should make deśanā; through deśanā he attains ease and peace.

Brethren! I desire to go through the Pātimokkha. Monks assembled thus, let all consider and devoutly reflect on these Precepts. If any have transgressed let them repent. If none have transgressed then stand silent. By their silence, brethren, it shall be known that you are guiltless.

Now if a stranger ask one of us a question, we are bound to reply truthfully; so, also, monks, we who reside in community, if we know that we have done wrong and yet decline to acknowledge it, we are guilty of prevarication. But Buddha has declared that prevarication effectually prevents our religious advancement. That brother, therefore, who is conscious of transgression, and desires absolution, ought at once to declare his fault, and after proper penance he shall have rest and peace.

1.14

「諸大德！我已說戒經序。今問諸大德！是中清淨不？（第二、第三亦如是說）。

"Bhadantas! I have recited the introduction to the Prātimokṣa-sūtra. Now I ask the bhadantas: are you pure herein? (Spoken likewise a second and a third time).

Brethren! having repeated this preface, I ask of you all: Is this assembly pure or not? (Repeat this three times.) Brethren, this assembly is pure, therefore it is silent. Silent you stand. So let it be!

1.15

「諸大德！是中清淨，默然故，是事如是持。

"Bhadantas! You are pure herein, because of your silence. Thus do I hold this matter.

1.16

「諸大德！是四波羅夷法，半月半月說，戒經中來。

"Bhadantas! These four pārājika rules are recited half-month by half-month, coming from the Prātimokṣa-sūtra.

Brethren, I now proceed to recite the four parajika laws, ordered to be recited twice every month.

1.17

「若比丘！共比丘同戒，若不還戒，戒羸，不自悔，犯不淨行，乃至共畜生。是比丘波羅夷，不共住。

"Whatever bhikṣu, sharing the precepts with the bhikṣus, if without giving up the precepts, when the precepts are weak, does not repent himself, and engages in unchaste conduct down to with an animal: this bhikṣu is defeated (pārājika), subject to exclusion from communion.

If a monk holding the precepts and agreeing there with, without leaving the community, act in opposition to the precepts, and repent not, wickedly practising all sorts of impure conduct, till he come to live in common with the brute beasts, this monk shall be excluded and cut off from the assembly.

1.18

「若比丘！若在村落，若閑靜處，不與，盜心取。隨不與取法，若為王王大臣所捉，若殺、若縛、若驅出國：『汝是賊！汝癡！汝無所知。』是比丘波羅夷，不共住。

"Whatever bhikṣu, whether in a village or in an empty and quiet place, with intent to steal takes what is not given—taking according to what constitutes taking what is not given—if he is seized by a king or a king's minister, and either executed, bound, or banished from the country with the words: 'You are a thief! You are a fool! You know nothing!'—this bhikṣu is defeated (pārājika), subject to exclusion from communion.

If a monk living in a village, or an uninhabited place (quiet place), encouraging a thievish disposition, take goods which are not given him, with a thievish intent; and if a king or his minister take this man and imprison, banish, or kill him (saying), “You are a thief, or you are a fool, or you are besotted!” This monk shall be excluded, and separated from the community.

1.19

「若比丘！故自手斷人命，持刀授與人，歎譽死、快勸死：『咄！男子，用此惡活為？寧死不生。』作如是心思惟，種種方便，歎譽死、快勸死。是比丘波羅夷，不共住。

"Whatever bhikṣu deliberately deprives a human being of life with his own hand, or takes a weapon and gives it to another, or praises death, or incites to death: 'Alas, man! What is the use of this wretched life to you? Death is better than life!'—holding such a thought in mind, by various expedients praising death or inciting to death: this bhikṣu is defeated (pārājika), subject to exclusion from communion.

If a monk cause a man’s death, or hold a weapon and give it a man (for the purpose), or if he speak of the advantages of death, or if he ceaselessly exhort one to meet death (saying), “Tush! you are a brave man,” or use such wicked speech as this, “It is far better to die and not to live,” using such considerations as these, bringing every sort of expedient into use, praising death, exhorting to death. This monk ought to be excluded and cut off.

1.20

「若比丘！實無所知，自稱言：『我得上人法，我已入聖智勝法，我知是，我見是。』彼於異時，若問、若不問，欲自清淨，故作是說：『我實不知不見，言知言見，虛誑妄語。』除增上慢。是比丘波羅夷，不共住。

"Whatever bhikṣu, truly lacking knowledge, makes the personal claim: 'I have attained superhuman states; I have entered the superior Dharma of noble knowledge; I know this, I see this'—and at another time, whether questioned or not questioned, wishing to purify himself, speaks thus: 'I truly did not know and did not see, yet I said I knew and I saw, speaking falsely and deceitfully'—excepting overweening pride: this bhikṣu is defeated (pārājika), subject to exclusion from communion.

If a monk, having no true knowledge, speak of himself in these words, “I have attained perfection (lit. the law above men), I have entered on the most excellent law of holy or sacred wisdom, I know Truth; I see Truth; and if that man at another time, whether asked or unasked, desiring absolution, shall speak thus: “Indeed I neither know nor see, and when I said I saw, and when I said I knew, it was but vain, wild and false language, in order to exclude the necessity of further advance, and to encourage my idle disposition.” This monk ought to be excluded and cut off.

1.21

「諸大德！我已說四波羅夷法。若比丘犯一一波羅夷法，不得與諸比丘共住如前，後亦如是。是比丘得波羅夷罪，不應共住。

"Bhadantas! I have recited the four pārājika rules. If a bhikṣu violates any one pārājika rule, he may not dwell together with the bhikṣus as before, and so it is thereafter. This bhikṣu has incurred a pārājika offense and should suffer exclusion from communion.

Worthy Sirs! I have thus delivered the four Pārājika rules. If there be any monk who has transgressed either one or other of them, it is impossible for such a man to live in the community after his sin as he was before. That man has acquired the guilt which demands exclusion, and ought not to live as a member of the monkhood. I demand, therefore, Brethren! Are ye all in this assembly pure [3 times]. Brethren! This assembly is pure! Silently, therefore, ye stand! So let it be!

1.22

「今問諸大德！是中清淨不？（第二第三亦如是說）。

"Now I ask the bhadantas: are you pure herein? (Spoken likewise a second and a third time).

1.23

「諸大德！是中清淨，默然故，是事如是持。

"Bhadantas! You are pure herein, because of your silence. Thus do I hold this matter.

1.24

「諸大德！是十三僧伽婆尸沙法，半月半月說，戒經中來。

"Bhadantas! These thirteen saṅghāvaśeṣa rules are recited half-month by half-month, coming from the Prātimokṣa-sūtra.

Brethren! I now proceed to recite the 13 Saṅghādisesa Rules.

1.25

「若比丘！故弄陰出精，除夢中，僧伽婆尸沙。

"Whatever bhikṣu intentionally manipulates his genitals and emits semen, except in a dream: it is a saṅghāvaśeṣa.

If a monk by pampering lustful thoughts be conquered by them, except in his dreams, let him be suspended.

1.26

「若比丘！婬欲意，與女人，身相觸，若捉手、若捉髮。若觸一一身分者，僧伽婆尸沙。

"Whatever bhikṣu, with lustful intent, makes bodily contact with a woman, whether grasping her hand, grasping her hair, or touching any part of her body: it is a saṅghāvaśeṣa.

If a monk, encouraging lustful desires, bring his body into contact with that of a woman, whatever part of her body it be, let him be suspended.

1.27

「若比丘！婬欲意，與女人，麁惡婬欲語，隨所說麁惡婬欲語，僧伽婆尸沙。

"Whatever bhikṣu, with lustful intent, addresses crude, obscene words to a woman, according to whatever crude, obscene words he speaks: it is a saṅghāvaśeṣa.

If a monk, encouraging lustful thoughts, talk lewdly with a woman, let him be suspended.

1.28

「若比丘！婬欲意，於女人前，自歎身言：『大妹！我修梵行，持戒精進，修善法，可持是婬欲法供養我，如是供養第一最。』僧伽婆尸沙。

"Whatever bhikṣu, with lustful intent, praises himself before a woman, saying: 'Elder sister! I practice brahmacarya, uphold the precepts, am energetic, and cultivate wholesome dharmas; you may make an offering to me with this act of lust, for such an offering is the foremost and supreme': it is a saṅghāvaśeṣa.

If a monk, encouraging lustful thoughts, pampering his body, say, in the presence of a woman, “Honourable sister, I am preparing myself by the purest Rule, holding the precepts in their fullest perfection, preparing my self in the law of perfect virtue, which admits of holding these laws of lustful desires, (come) minister to me!” and being thus ministered to by the woman, let him be suspended and undergo the highest penance.

1.29

「若比丘！往來彼此媒嫁，持男意語女，持女意語男，若為成婦事，若為私通事，乃至須臾頃，僧伽婆尸沙。

"Whatever bhikṣu goes between the two parties as a matchmaker, conveying a man's intentions to a woman or conveying a woman's intentions to a man, whether to effect a marriage or for an illicit affair, even for a brief moment: it is a saṅghāvaśeṣa.

If a monk, in his journeyings, busy himself as a matchmaker between this one and another, and being the messenger of a man, talk with the woman on these points, or being the messenger of a woman, talk with the man on this subject; and if he thus complete arrangements so that there be intercourse between the two, whether for marriage or the occasion only, let him be suspended.

1.30

「若比丘！自求作屋，無主，自為己，當應量作。是中量者，長佛十二磔手，內廣七磔手。當將餘比丘指授處所，彼比丘當指示處所，無難處無妨處。若比丘有難處妨處，自求作屋，無主，自為己，不將餘比丘指授處所，若過量作者，僧伽婆尸沙。

"Whatever bhikṣu seeks to build a hut for himself, without a donor and for his own use, he must build it according to the measurement. Herein the measurement is: twelve Buddha-spans in length, and seven spans wide internally. He must bring other bhikṣus to mark out the site, and those bhikṣus should mark out a site that is without peril and without obstruction. If a bhikṣu, at a site with peril or with obstruction, seeks to build a hut without a donor and for his own use, without bringing other bhikṣus to mark out the site, or if he builds it exceeding the measurement: it is a saṅghāvaśeṣa.

If a monk seek to get a house for himself, without a householder, on his own account alone, he must take care to observe the proper measurements; the mean measure ments are these, twelve of Buddha’s spans in length, and within, seven of these spans broad. He ought also to take the body of the monks, to mark out the position of the place given, in doing which they must observe the character of the place, that it be not either dangerous of approach or difficult of access; if the monk, notwithstanding the illegal position, still build his house, or if he take not the monks to inspect it, or if it exceed the lawful measurement, let him be suspended.

1.31

「若比丘！欲作大房，有主為己作，當將餘比丘往指授處所，彼比丘應指授處所，無難處無妨處。若比丘有難處妨處作大房，有主為己作，不將餘比丘指授處所，僧伽婆尸沙。

"Whatever bhikṣu wishes to build a large dwelling, having a donor who builds it for him, he must take other bhikṣus to mark out the site, and those bhikṣus should mark out a site that is without peril and without obstruction. If a bhikṣu, at a site with peril or obstruction, builds a large dwelling with a donor who builds it for him, without bringing other bhikṣus to mark out the site: it is a saṅghāvaśeṣa.

If a monk desire to construct a large house with a proprietor, but for himself, he ought to take certain of the monks to inspect the character of the site, to see that it is a place without any difficulty of approach, and not in a dangerous neighbourhood; if he does not observe these regulations, let him be suspended.

1.32

「若比丘！瞋恚所覆故，非波羅夷比丘，以無根波羅夷法謗，欲壞彼清淨行。彼於異時，若問、若不問，知此事無根說。『我瞋恚故作是語。』若比丘作是語者，僧伽婆尸沙。

"Whatever bhikṣu, overcome by anger and malice, slanders a bhikṣu who is not defeated with a baseless pārājika charge, wishing to destroy his pure conduct; and at another time, whether questioned or not questioned, it is known that this matter was spoken without foundation, and [he says]: 'I spoke these words out of anger'—if the bhikṣu speaks thus: it is a saṅghāvaśeṣa.

If a monk, from the blind effects of angry resentment, vilify a monk (as worthy of being) Pārājika, whereas his assertion is mere slander, wishing to remove that man from his purity, and at another time, solicited or not, he confess that his charge resulted from anger, let him be suspended.

1.33

「若比丘！以瞋恚故，於異分事中取片，非波羅夷比丘，以無根波羅夷法謗，欲壞彼清淨行。彼於異時，若問、若不問，知是異分事中取片，是比丘自言：『我瞋恚故作是語。』作是語者，僧伽婆尸沙。

"Whatever bhikṣu, out of anger and malice, seizes upon a minor detail in a different matter and slanders a bhikṣu who is not defeated with a baseless pārājika charge, wishing to destroy his pure conduct; and at another time, whether questioned or not questioned, it is known that he seized upon a minor detail in a different matter, and this bhikṣu himself says: 'I spoke these words out of anger'—if he speaks thus: it is a saṅghāvaśeṣa.

If a monk, because he is angry, take an idea from a different subject, and slander a monk as fit to be Pārājika, without cause, and if at another time, solicited or not, he confess that he did so through anger, let him be suspended.

1.34

「若比丘！欲壞和合僧，方便受壞和合僧法，堅持不捨。彼比丘應諫是比丘言：『大德！莫壞和合僧，莫方便壞和合僧，莫受壞僧法堅持不捨。大德！應與僧和合，歡喜不諍，同一師學，如水乳合，於佛法中有增益安樂住。』是比丘如是諫時，堅持不捨；彼比丘應三諫，捨此事故，乃至三諫。捨者善；不捨者，僧伽婆尸沙。

"Whatever bhikṣu wishes to schism a concordant saṅgha, undertakes expedients to uphold the dharma of schisming the concordant saṅgha, and persists obstinately without relinquishing it, the bhikṣus should admonish this bhikṣu, saying: 'Bhadanta! Do not schism the concordant saṅgha; do not undertake expedients to schism the concordant saṅgha; do not adopt the dharma of schisming the saṅgha and persist obstinately without relinquishing it. Bhadanta! You should be in concord with the saṅgha, joyful and unquarreling, training under the same Teacher like milk mixed with water, abiding in increase and comfort in the Buddha's Dharma.' When this bhikṣu is thus admonished, if he persists obstinately without relinquishing it, those bhikṣus should admonish him three times so that he may relinquish this matter, up to three admonitions. If he relinquishes it, that is well; if he does not relinquish it: it is a saṅghāvaśeṣa.

If a monk, wishing to break the harmony among the community, plot and consider how to accomplish this, firmly holding to his intention and not relinquishing it, another monk (acquainted with his purpose), ought to expostulate with him and say, “Brother! do not inter rupt the harmony of the assembly! do not devise ex pedients for this purpose! do not consider the best means of doing this mischief! holding to it and persevering in it. Brother! There ought to be harmony in the community, peace and not wrangling, as the learner of one master; agreeing, as milk combines with water; so combining in the law of Buddha! There is profit and rest in so doing I” If the (wicked) monk, at the time of being thus exhorted, still keep to his purpose, and relinquish it not, the other must expostulate three times, in order to induce the first to lay aside his purpose; if, after the third warning, he give up his intention, it is well! but if not, let him be suspended.

1.35

「若比丘！有餘伴黨，若一、若二、若三，乃至無數。是比丘語彼比丘言：『大德！莫諫此比丘，此比丘是法語比丘、律語比丘；此比丘所說，我等喜樂，此比丘所說，我等忍可。』彼比丘言：『大德！莫作是語，言此比丘是法語比丘、律語比丘，此比丘所說，我等喜樂，此比丘所說，我等忍可。然此比丘非法語比丘、非律語比丘。大德！莫欲破壞和合僧，汝等當樂欲和合僧。大德！應與僧和合，歡喜不諍，同一師學，如水乳合，於佛法中有增益安樂住。』是比丘如是諫時，堅持不捨；彼比丘應三諫，捨此事故，乃至三諫。捨者善；不捨者，僧伽婆尸沙。

"Whatever bhikṣu has other partisan companions, whether one, two, three, or countless, and these bhikṣus say to those bhikṣus: 'Bhadantas! Do not admonish this bhikṣu; this bhikṣu speaks according to Dharma, speaks according to Vinaya. What this bhikṣu speaks, we delight in; what this bhikṣu speaks, we approve'—those bhikṣus should say: 'Bhadantas! Do not speak thus, saying: "This bhikṣu speaks according to Dharma, speaks according to Vinaya; what this bhikṣu speaks, we delight in; what this bhikṣu speaks, we approve." Indeed, this bhikṣu does not speak according to Dharma, nor does he speak according to Vinaya. Bhadantas! Do not desire to break the concordant saṅgha; you should delight in desiring the concord of the saṅgha. Bhadantas! You should be in concord with the saṅgha, joyful and unquarreling, training under the same Teacher like milk mixed with water, abiding in increase and comfort in the Buddha's Dharma.' When these bhikṣus are thus admonished, if they persist obstinately without relinquishing it, those bhikṣus should admonish them three times so that they may relinquish this matter, up to three admonitions. If they relinquish it, that is well; if they do not relinquish it: it is a saṅghāvaśeṣa.

If a monk have formod a cabal, say of one, two, or three, or more (brothers), and if he shall thus address the other (who has been expostulating with some offender), Brother, do not chide this monk, he is a good man, and speaks according to the law and precepts. What he says I and others approve of and rejoice at.” Then the first shall reply, expostulating, thus, “Brother! say not so! say not that this monk is in agreement with the law and precepts; say not you approve and rejoice at what he says, for in truth this monk is an opposer of the Law in saying what he does; he is a transgressor of the precepts! Brother! do not desire thus to break the harmony of the community! you ought, indeed, to rejoice at, and desire to see harmony amongst the brethren. Brother! amongst monks there should be peace and not wrangling! learners of one master, as milk mingles with water, so should it be in the law of Buddha, having peace there is great prosperity!” If, at the time of this warning, the other still hold his resolve, let the expostulation be repeated three times, etc.; if he hear, well! if not, let him be suspended!

1.36

「若比丘！依聚落，若城邑住，污他家，行惡行，污他家亦見亦聞，行惡行亦見亦聞。諸比丘當語是比丘言：『大德！污他家，行惡行，污他家亦見亦聞，行惡行亦見亦聞，大德！汝污他家，行惡行，今可遠此聚落去，不須住此。』是比丘語彼比丘作是語：『大德！諸比丘有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。』諸比丘報言：『大德！莫作是語：「有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。」而諸比丘不愛、不恚、不怖、不癡。大德！污他家，行惡行，污他家亦見亦聞，行惡行亦見亦聞。』是比丘如是諫時，堅持不捨；彼比丘應三諫，捨此事故，乃至三諫。捨者善；不捨者，僧伽婆尸沙。

"If a bhikṣu resides depending on a village or town and corrupts families, performing bad conduct—his corrupting families is both seen and heard, and his bad conduct is both seen and heard—the bhikṣus should say to this bhikṣu: 'Bhadanta, you corrupt families and perform bad conduct; your corrupting families is both seen and heard, and your bad conduct is both seen and heard. Bhadanta, you corrupt families and perform bad conduct; you should now go far away from this village; there is no need to reside here.' If this bhikṣu says to those bhikṣus: 'Bhadantas, the bhikṣus have desire, have anger, have fear, and have delusion; there are bhikṣus with the same offense, yet some are expelled and some are not expelled,' the bhikṣus should answer: 'Bhadanta, do not say: "There is desire, anger, fear, and delusion; there are bhikṣus with the same offense, yet some are expelled and some are not expelled." The bhikṣus do not have desire, do not have anger, do not have fear, and do not have delusion. Bhadanta, you corrupt families and perform bad conduct; your corrupting families is both seen and heard, and your bad conduct is both seen and heard.' When this bhikṣu is thus admonished, if he persistently adheres and does not desist, those bhikṣus should admonish him up to three times to make him desist from this matter. If up to three admonitions he desists, it is good; if he does not desist, it is a saṅghāvaśeṣa.

If a monk, depending on (or attached to) a certain village (or, it may be, an assembly of monks"), live (in a fixed habitation) in a city or town, and pollute the house in which he lives, walking disorderly, so that all see it and hear it, all the monks ought to converse with this monk, and say, “Brother! you have polluted the family in which you reside; your conduct is disorderly; all men see it, and talk of it. Now, you are able to leave this monastery (assembly) and go elsewhere; you may not live in this community/ These monks so speaking, and that one replying, “Brothers! this community is one-sided (through love), is full of anger, wishes to terrify, is foolish; there are other monks guilty of this same fault, some are ex pelled, and some not.” Then all the monks, chiding him, shall say, “Brother! say not so, that in this community there are monks of such character, whereas it is not the case. Brother, it is your disorderly conduct which all men see and talk about (that is the cause of our speaking as we do).” Thus if he, at the time of this warning, still hold his opinion, let it be repeated three times; if he retract and repent, well! if not, let him be suspended.

1.37

「若比丘！惡性不受人語，於戒法中，諸比丘如法諫已，自身不受諫語，言：『諸大德！莫向我說若好、若惡，我亦不向諸大德說若好、若惡。諸大德且止！莫諫我。』彼比丘應諫是比丘言：『大德！莫自身不受諫語，大德自身當受諫語，大德如法諫諸比丘，諸比丘亦如法諫大德。如是佛弟子眾得增益，展轉相諫、展轉相教、展轉懺悔。』是比丘如是諫時，堅持不捨；彼比丘應三諫，捨此事故，乃至三諫。捨者善；不捨者，僧伽婆尸沙。

"If a bhikṣu has an evil nature and does not accept people's words, and when the bhikṣus have admonished him according to the Dharma regarding the rules of the precepts, he himself does not accept the words of admonition, saying: 'Bhadantas, do not speak to me of either good or bad, and I too will not speak to the bhadantas of either good or bad. Bhadantas, just stop! Do not admonish me.' Those bhikṣus should admonish this bhikṣu, saying: 'Bhadanta, do not yourself refuse to accept words of admonition. Bhadanta, you should yourself accept words of admonition. Bhadanta, admonish the bhikṣus according to the Dharma, and the bhikṣus will also admonish the bhadanta according to the Dharma. In this way the assembly of the Buddha's disciples increases: mutually admonishing one another, mutually instructing one another, and mutually confessing.' When this bhikṣu is thus admonished, if he persistently adheres and does not desist, those bhikṣus should admonish him up to three times to make him desist from this matter. If up to three admonitions he desists, it is good; if he does not desist, it is a saṅghāvaśeṣa.

If a monk, of a bad disposition, will not bear being spoken to, according to the direction of the law of precepts, and if, when all the monks have expostulated with him on this account, he reply, “Brother, do not talk thus at me! whether I am right or wrong! I also will say nothing to you, whether right or wrong. Brother, be agreed (or satisfied), do not find fault!” Those monks, addressing him, shall say, “Brother! refuse not to receive our appeal! a brother ought to receive the word of (kind) expostulation. Brother! as the law corrects all the monks, so would all the monks, according to the law, expostulate with our brother. So the disciples of Buddha shall all receive profit, correcting each other in turn for their faults, and mutually inviting each other to further repentance.” These monks thus speaking to him, if he still hold by his opinion after three warnings, let him be suspended.

1.38

「諸大德！我已說十三僧伽婆尸沙法，九初犯，四乃至三諫。若比丘犯一一法，知而覆藏，應強與波利婆沙；行波利婆沙竟，增上與六夜摩那埵；行摩那埵已，餘有出罪。應二十人僧中出是比丘罪，若少一人，不滿二十眾，出是比丘罪，是比丘罪不得除，諸比丘亦可呵，此是時。今問諸大德！是中清淨不？（如是三說）。

"Bhadantas, I have recited the thirteen saṅghāvaśeṣa rules; nine are offenses upon initial commission, and four after up to three admonitions. If a bhikṣu commits any one of these rules, knowing it and concealing it, he must be subjected to parivāsa against his will. Having completed parivāsa, he must additionally be given six nights of mānatva. Having completed mānatva, there remains the rehabilitation. This bhikṣu's offense should be rehabilitated in a saṅgha of twenty persons; if it lacks one person, falling short of a community of twenty, and rehabilitates this bhikṣu's offense, this bhikṣu's offense is not removed, and the bhikṣus are also reproachable. This is the proper course. Now I ask the bhadantas: Are you pure in this? (To be recited three times in this manner).

Monks! thus have I repeated the thirteen Saṅghādisesa ordinances: the first nine (to be inflicted) for the first offence, the others after three warnings. If a monk have broken any one of the laws (above named), and wil fully concealed it, he ought to be placed under compulsory solitary confinement (pravāsa), after which he should pass six nights of mānatta penance. After this he ought to be absolved. Twenty monks in conclave may absolve him; if only one person short of twenty come together, he shall not be absolved; and in this case all the monks shall be considered blameworthy. This is the law. I now ask all the venerable ones in this assembly, are you pure or not (three times)? Venerable ones! this assembly is pure Silently therefore ye stand! So let it be.

1.39

「諸大德！是中清淨，默然故，是事如是持。

"Bhadantas, you are pure in this, because of your silence. Thus do I hold this matter.

1.40

「諸大德！是二不定法，半月半月說，戒經中來。

"Bhadantas, these two aniyata rules, recited half-month by half-month, come in the Prātimokṣa-sūtra.

Venerable monks! the following rules relate to faults not capable of exact definition; they are two in number, and are found in the Vinaya, and are ordered to be repeated fortnightly (requiring suspension or penance according to the case).

1.41

「若比丘！共女人獨在屏處覆處障處，可作婬處坐，說非法語。有住信優婆夷，於三法中一一法說：若波羅夷、若僧伽婆尸沙、若波逸提；是坐比丘自言：『我犯是罪。』於三法中應一一治：若波羅夷、若僧伽婆尸沙、若波逸提，如住信優婆夷所說，應如法治是比丘，是名不定法。

"If a bhikṣu sits alone together with a woman in a secluded place, a concealed place, a screened place, a place suitable for sexual intercourse, and speaks improper words, and an upāsikā whose words are trustworthy speaks of any one of the three rules—either pārājika, saṅghāvaśeṣa, or pāyattika—and the sitting bhikṣu himself says: 'I committed this offense,' he should be dealt with according to each one of the three rules: either pārājika, saṅghāvaśeṣa, or pāyattika. As spoken by the upāsikā whose words are trustworthy, this bhikṣu should be dealt with according to the Dharma. This is called an aniyata rule.

If a monk (monk) occupy a screened and sheltered place, in common with a woman, and sit in a spot fit for the commission of sin, and at the same time indulge in licentious (unlawful) conversation with her if, for example, she be a faithful lay woman (upāsika) and they converse together on matters relating to the three laws, viz., pārājika, saṅghādisesa, pācittiya; and if this monk, sitting in the manner mentioned, say of his own accord: “I have broken these laws, and am therefore liable to the several punishments attached to the transgression, whether entire exclusion, or suspension and penance, or public confession,” then according to what this faithful laywoman shall report, respecting the crimes which the monk has acknowledged, such shall be his punishment.

1.42

「若比丘！共女人，在露現處，不可作婬處坐，作麁惡語。有住信優婆夷，於二法中一一法說：若僧伽婆尸沙、若波逸提；是坐比丘自言：『我犯是事。』於二法中應一一法治：若僧伽婆尸沙、若波逸提，如住信優婆夷所說，應如法治是比丘，是名不定法。

"If a bhikṣu sits together with a woman in an open, visible place, a place not suitable for sexual intercourse, and utters coarse and lewd words, and an upāsikā whose words are trustworthy speaks of either of the two rules—either saṅghāvaśeṣa or pāyattika—and the sitting bhikṣu himself says: 'I committed this matter,' he should be dealt with according to each one of the two rules: either saṅghāvaśeṣa or pāyattika. As spoken by the upāsikā whose words are trustworthy, this bhikṣu should be dealt with according to the Dharma. This is called an aniyata rule.

If a monk consort with a woman in an open place, unfit for the commission of crime, but talk loosely with her, for example with a well-principled laywoman about the two laws, sanghadisesa, and pācittiya, and say respecting each of these of his own accord: “I have broken these laws and am liable to the punishment attached to such transgression” this monk shall be punished according to what the faithful laywoman reports. This also is a case in point.

1.43

「諸大德！我已說二不定法。今問諸大德！是中清淨不？（如是三說）諸大德！是中清淨，默然故，是事如是持。

"Bhadantas, I have recited the two aniyata rules. Now I ask the bhadantas: Are you pure in this? (To be recited three times in this manner). Bhadantas, you are pure in this, because of your silence. Thus do I hold this matter.

Venerable monks! I have thus declared these two rules called undetermined. I demand of you all, is this assembly pure or not (three times). Venerable ones! this assembly is pure, and therefore you are silent. So let it be.

1.44

「諸大德！是三十尼薩耆波逸提法，半月半月說，戒經中來。

"Bhadantas, these thirty niḥsargika-pāyattika rules, recited half-month by half-month, come in the Prātimokṣa-sūtra.

Venerable monks! I now proceed to declare the thirty Nissaggiya-pācittiya dhamma, to be recited fortnightly, as contained in the midst of the Vinaya (or book of precepts).

1.45

「若比丘！衣已竟，迦絺那衣已出，畜長衣經十日，不淨施得畜，若過十日，尼薩耆波逸提。

"When a bhikṣu has completed his robes and the kathina robe has been removed, if he keeps an extra robe for past ten days without vikalpanā, it is a niḥsargika-pāyattika.

If a monk, having finished a set of robes for himself, the Kathina cloth having been distributed, be presented with an additional garment, he may retain it ten days without consecration, but if he keep it beyond that time, it is nissaggiya pācittiya.

1.46

「若比丘！衣已竟，迦絺那衣已出，三衣中，離一一衣異處宿，除僧羯磨，尼薩耆波逸提。

"When a bhikṣu has completed his robes and the kathina robe has been removed, if he stays overnight in a different place away from any one of his three robes, except by a saṅghakarman, it is a niḥsargika-pāyattika.

If a monk, having finished a set of robes for himself, the Katina cloth having been distributed, if he be short of either of the three, leaving one here and another there, except by permission of a Sangha-Kamma: this is nissaggiya pācittiya.

1.47

「若比丘！衣已竟，迦絺那衣已出，若比丘得非時衣，欲須便受，受已疾疾成衣，若足者善；若不足者，得畜一月，為滿足故。若過畜，尼薩耆波逸提。

"When a bhikṣu has completed his robes and the kathina robe has been removed, if a bhikṣu obtains out-of-season robe-cloth, he may accept it if he needs it. Having accepted it, he should quickly make it into a robe. If it is sufficient, it is good; if it is not sufficient, he may keep it for one month in order to make it sufficient. If he keeps it beyond [that], it is a niḥsargika-pāyattika.

If a monk, after completing his robes, and the dis tribution of the Katina cloth, be offered a garment out of the regular time, if he desire it he may take it; having received it, let it be quickly made up. If it be enough to make him a robe, well! but if not, he may keep the piece by him a whole month, in order to obtain a further piece to make up the deficiency; but if he keep it longer than a month, it is nissaggiya pācittiya.

1.48

「若比丘！從非親里比丘尼取衣，除貿易，尼薩耆波逸提。

"If a bhikṣu takes a robe from an unrelated bhikṣuṇī, except by exchange, it is a niḥsargika-pāyattika.

If a monk receive a piece of cloth from a bhikṣuṇī, not related to him, except in the way of justifiable exchange, it is nissaggiya pācittiya.

1.49

「若比丘！令非親里比丘尼浣故衣，若染、若打，尼薩耆波逸提。

"If a bhikṣu makes an unrelated bhikṣuṇī wash, dye, or beat an old robe, it is a niḥsargika-pāyattika.

If a monk send one of his robes to a bhikṣuṇī, not a relative, to be washed or smoothed after it has been dyed, it is nissaggiya pācittiya.

1.50

「若比丘！從非親里居士、若居士婦乞衣，除餘時，尼薩耆波逸提。餘時者，若比丘奪衣、失衣、燒衣、漂衣，是謂餘時。

"If a bhikṣu begs for a robe from an unrelated householder or householder's wife, except at the proper time, it is a niḥsargika-pāyattika. Here 'the proper time' means: if the bhikṣu's robe has been stolen, lost, burned, or swept away by water—this is called the proper time.

If a monk ask a robe from a householder not a relative of his, or from the householder’s wife, except on special occasions, it is nissaggiya pācittiya. The special occasions are when his robe has been stolen, or lost, or burnt, or blown away.

1.51

「若比丘！失衣、奪衣、燒衣、漂衣，若非親里居士、居士婦，自恣請多與衣，是比丘當知足受衣。若過受者，尼薩耆波逸提。

"If a bhikṣu's robe has been lost, stolen, burned, or swept away by water, and an unrelated householder or householder's wife invites him of their own accord and offers him many robes, this bhikṣu should accept robes knowing moderation. If he accepts beyond [moderation], it is a niḥsargika-pāyattika.

If a monk, under such circumstances, shall by any unguarded expression intimate a wish that this householder or his wife, neither of them being related to him, should give him a robe (or cloth for a robe), this monk may receive a just equivalent (for that which he has lost); if he takes more, it is nissaggiya pācittiya.

1.52

「若比丘！居士、居士婦，為比丘辦衣價，買如是衣與某甲比丘，是比丘先不受自恣請，到居士家，作如是說：『善哉居士！為我買如是如是衣與我，為好故。』若得衣者，尼薩耆波逸提。

"If a householder or householder's wife prepares robe-funds for a bhikṣu, intending to buy such a robe and give it to bhikṣu so-and-so, and this bhikṣu, without having previously received an invitation, goes to the householder's home and says: 'Good householder, buy such-and-such a robe for me and give it to me, so that it may be fine,' if he obtains the robe, it is a niḥsargika-pāyattika.

If a householder or his wife shall have collected money in order to provide a robe for a particular monk, and if this monk, before receiving it, and without any invitation, go to the house of the master of the family, and speak thus to him, “Excellent householder! purchase such and such a robe and give it me, because it is good!” If he obtain his request, it is nissaggiya pācittiya.

1.53

「若比丘！二居士、居士婦，與比丘辦衣價，持如是衣價買如是衣，與某甲比丘。是比丘，先不受居士自恣請，到二居士家，作如是言：『善哉居士！辦如是如是衣價與我，共作一衣，為好故。』若得衣者，尼薩耆波逸提。

"If two householders or householders' wives prepare robe-funds for a bhikṣu, intending to take such robe-funds to buy such a robe and give it to bhikṣu so-and-so, and this bhikṣu, without having previously received an invitation from the householders, goes to the homes of the two householders and says: 'Good householders, prepare such-and-such robe-funds and give them to me, combining them to make one robe, so that it may be fine,' if he obtains the robe, it is a niḥsargika-pāyattika.

If two householders or their wives shall have collected money to buy a robe to give to a particular monk, and if that monk before receiving it, and at his own invitation, go to the residences of these householders, and speak thus: “Excellent Sirs! I pray you purchase such and such pieces of cloth for me, because they will together make me one beautiful robe!” if he obtain his request, it is nissagiya pācittiya.

1.54

「若比丘！若王、若大臣、若婆羅門、若居士、居士婦，遣使為比丘送衣價，持如是衣價與某甲比丘。彼使人至比丘所語比丘言：『大德！今為汝故，送是衣價，受取。』是比丘應語彼使如是言：『我不應受此衣價，我若須衣，合時，清淨，當受。』彼使語比丘言：『大德！有執事人不？』須衣比丘應語言：『有！若僧伽藍民、若優婆塞，此是比丘執事人，常為諸比丘執事。』時彼使往至執事人所，與衣價已，還至比丘所作如是言：『大德！所示某甲執事人，我已與衣價，大德！知時，往彼當得衣。』須衣比丘，當往執事人所，若二反、三反，為作憶念，應語言：『我須衣。』若二反、三反，為作憶念，若得衣者善；若不得衣，應四反、五反、六反，在前默然住，令彼憶念。若四反、五反、六反，在前默然住，得衣者善；若不得衣，過是求得衣者，尼薩耆波逸提。若不得衣，從所得衣價處，若自往、若遣使往，語言：『汝先遣使持衣價與某甲比丘，是比丘竟不得衣，汝還取，莫使失，此是時（一十）。』

"If a king, a minister, a brāhmaṇa, a householder, or a householder's wife sends a messenger to deliver robe-funds for a bhikṣu, to give such robe-funds to bhikṣu so-and-so, and that messenger goes to the bhikṣu's place and says to the bhikṣu: 'Bhadanta, for your sake I am now delivering these robe-funds; please accept them,' this bhikṣu should say to that messenger: 'I should not accept these robe-funds. If I need a robe, at the proper season and in a pure manner I shall accept it.' If that messenger says to the bhikṣu: 'Bhadanta, is there an attendant?' the bhikṣu who needs a robe should say: 'There is. Either a laborer of the saṅghārāma or an upāsaka—these are attendants of the bhikṣus, who regularly perform service for the bhikṣus.' Then that messenger goes to the attendant's place, gives the robe-funds, and returns to the bhikṣu's place, speaking thus: 'Bhadanta, to the attendant so-and-so whom you indicated, I have given the robe-funds. Bhadanta, know the time; go to him and you will obtain the robe.' The bhikṣu who needs a robe should go to the attendant's place two or three times to remind him, and should say: 'I need a robe.' If, after reminding him two or three times, he obtains the robe, it is good. If he does not obtain the robe, he should stand silently before him four, five, or six times to cause him to remember. If, standing silently before him four, five, or six times, he obtains the robe, it is good. If he does not obtain the robe, and seeks beyond this and obtains the robe, it is a niḥsargika-pāyattika. If he does not obtain the robe, he should go himself or send a messenger to the place from which he received the robe-funds, saying: 'You previously sent a messenger taking robe-funds for bhikṣu so-and-so. This bhikṣu ultimately did not obtain the robe. Take it back; do not let it be lost.' This is the proper course. (Ten).

1.55

「若比丘！雜野蠶綿，作新臥具，尼薩耆波逸提。

"If a bhikṣu makes a new rug mixed with wild silk, it is a niḥsargika-pāyattika.

If a monk make a new coverlet for himself out of mixed silk, it is nissaggiya pācittiya.

1.56

「若比丘！以新純黑羺羊毛，作新臥具，尼薩耆波逸提。

"If a bhikṣu makes a new rug using pure black goat's fleece, it is a niḥsargika-pāyattika.

If a monk make a coverlet out of the fresh and un mixed wool of the black Tartar sheep, it is nissaggiya pācittiya.

1.57

「若比丘！作新臥具，應用二分純黑羊毛，三分白，四分尨。若比丘不用二分黑，三分白，四分尨，作新臥具者，尼薩耆波逸提。

"If a bhikṣu makes a new rug, he should use two parts of pure black sheep's wool, three parts white, and four parts brownish-grey. If a bhikṣu does not use two parts black, three parts white, and four parts brownish-grey in making a new rug, it is a niḥsargika-pāyattika.

If a monk make a new coverlet for himself he ought to use two parts of pure black wool, three parts of white, and four parts brown or tawny. If he do not observe this proportion, it is nissaggiya pachittrya.

1.58

「若比丘！作新臥具，持至六年。若減六年，不捨故，更作新者，除僧羯磨，尼薩耆波逸提。

"When a bhikṣu makes a new rug, he must keep it for up to six years. If in less than six years, without discarding the old, he makes another new one, except by a saṅghakarman, it is a niḥsargika-pāyattika.

If a monk make a new coverlet for himself, he ought to keep it fully six years; if because he has not got rid of it within the six years, he makes himself a new one, except by permission of a Sangha-kamma; this is nissaggiya pachitiya.

1.59

「若比丘！作新坐具，當取故者，縱廣一磔手，帖著新者上，用壞色故。若作新坐具，不取故者，縱廣一磔手，帖著新者上，用壞色故，尼薩耆波逸提。

"When a bhikṣu makes a new sitting-mat, he should take a piece from the old one, one span in length and breadth, and patch it onto the new one in order to disfigure the color. If he makes a new sitting-mat without taking a piece from the old one, one span in length and breadth, and patching it onto the new one in order to disfigure the color, it is a niḥsargika-pāyattika.

If a monk make a new seat-cover, he ought to take an old piece, one span in length and breadth, and patch it over the new, in order to destroy its appearance; if in making a new seat-cover he does not follow his rule it is nissaghiya patchittiya.

1.60

「若比丘！道路行得羊毛，若無人持，得自持，乃至三由旬。若無人持，自持，過三由旬，尼薩耆波逸提。

"If a bhikṣu while traveling on a road obtains sheep's wool, if there is no one to carry it, he may carry it himself for up to three yojanas. If there is no one to carry it and he carries it himself beyond three yojanas, it is a niḥsargika-pāyattika.

If a monk going along the road, obtain (whether by gift or otherwise) a sheep fleece, he may take as much of it as he requires; and if there be no one to carry it, he may carry it himself for a distance of three yojanas, but if he exceeds this distance, it is nissaggiya pācittiya.

1.61

「若比丘！使非親里比丘尼浣、染、擘羊毛者、尼薩耆波逸提。

"If a bhikṣu causes an unrelated bhikṣuṇī to wash, dye, or comb sheep's wool, it is a niḥsargika-pāyattika.

If a monk send to a bhikṣuṇī, not related to him, a wool-fleece to be washed, dyed or carded, it is nissaggiya pācittiya.

1.62

「若比丘！自手捉錢、若金、銀。若教人捉，若置地受者，尼薩耆波逸提。

"If a bhikṣu with his own hand takes money, or gold, or silver, or instructs someone to take it, or accepts it when it is placed on the ground, it is a niḥsargika-pāyattika.

If a monk take with his own hand either gold, silver, or even (copper) coin, or if he instruct another person to receive it for him, or if he keep on saying that there is such an one who may receive it, this is nissaggiya pācittiya.

1.63

「若比丘！種種賣買寶物者，尼薩耆波逸提。

"If a bhikṣu engages in various kinds of buying and selling of precious items, it is a niḥsargika-pāyattika.

If a monk engage in the purchase or sale of different precious substances (jewels) it is nissaggiya pācittiya.

1.64

「若比丘！種種販賣者，尼薩耆波逸提（二十）。

"If a bhikṣu engages in various kinds of trading, it is a niḥsargika-pāyattika. (Twenty).

If a monk engage in any commercial dealing it is nissaggiya pācittiya.

1.65

「若比丘！畜長鉢不淨施，得齊十日。若過者，尼薩耆波逸提。

"If a bhikṣu keeps an extra bowl without vikalpanā, he may do so for up to ten days. If it exceeds that, it is a niḥsargika-pāyattika.

If a monk store up an old rice bowl (or, it may be, “an extra rice bowl”), or if he obtain and preserve one that has not been consecrated and given to him officially, he may keep it for ten days, but if beyond that, it is nissaggiya pācittiya.

1.66

「若比丘！畜鉢減五綴不漏，更求新鉢，為好故，若得者，尼薩耆波逸提。彼比丘應往僧中捨，展轉取最下鉢，與之令持。乃至破，應持，此是時。

"If a bhikṣu has an almsbowl with fewer than five mends that does not leak, and seeks another new bowl for the sake of its being fine, if he obtains it, it is a niḥsargika-pāyattika. That bhikṣu should go into the saṅgha to forfeit it, and successively taking the lowest bowl, it should be given to him to keep. He should keep it until it breaks. This is the proper course.

If a monk having a rice bowl which does not leak, and has fewer than five ligatures, in addition seeks to pro cure a new one, because of appearances, this is nissaggiya pācittiya. The monk in question ought to go and deliver up this bowl in the midst of the congregation, and then the monks going round from one brother to another, should select the very worst rice bowl, and give the new one to the possessor of it, and let him keep it till it breaks; this is the rule.

1.67

「若比丘！自乞縷線，使非親里織師織作衣者，尼薩耆波逸提。

"If a bhikṣu begs for thread himself and has an unrelated weaver weave it into cloth for a robe, it is a niḥsargika-pāyattika.

If a monk beg for himself cotton thread, and send it to a weaver, who is no relative of his, to be woven into a garment, this is nissaggiya pācittiya.

1.68

「若比丘！居士、居士婦，使織師為比丘織作衣。彼比丘先不受自恣請，便往織師所語言：『此衣為我作，與我極好織，令廣大堅緻，我當少多與汝價。』是比丘與價，乃至一食直，若得衣者，尼薩耆波逸提。

"If a householder or householder's wife has a weaver weave cloth for a robe for a bhikṣu, and that bhikṣu, without having previously received an invitation, goes to the weaver's place and says: 'This robe is being made for me; weave it extremely well for me, making it wide, large, firm, and dense, and I shall give you some extra payment,' and this bhikṣu gives payment, even as much as the value of a meal, if he obtains the robe, it is a niḥsargika-pāyattika.

If a householder or his wife have sent to a weaver, to have a garment woven for a particular monk, and if that monk, before he receive it, go by self invitation to the abode of the weaver, and speak thus: “You must weave this cloth in a very superior way, the garment is intended for me! make it broad, and long, and stout, and woven of an even texture throughout, and I will give you something for your extra trouble;” and if this monk give to the weaver any price for the robe, even if it be only a mouthful of rice, and so obtain it, this is nissaggiya pācittiya.