Bibliotheca Polyglotta

(Prātimokṣasūtra)
namaḥ sarvajñāya ||

rgya gar skad du | pra ti mo kṣa sū tra |
bod skad du | so sor thar pa’i mdo |
bam po daṅ po |
thams cad mkhyen pa la phyag ’tshal lo ||

(500b17)根本説一切有部戒經
(18)三藏法師義淨奉制譯

[Prefatory and Introductory Verses]
Homage to the Omniscient One

praṇamya pūrvaṃ jagati pradhānaṃ duḥkhālayottīrṇam anantapāram* |
sarvajñaśikṣāpadaratnakośam udghāṭayāmy āryagaṇasya madhye || 1 ||
trailokyavikhyātayaśaḥpatākaṃ saddharmanādoditasiṃhanādam* |
sarvaṃ kaṣāsāditaratnakośaṃ brahmāṇḍacūḍāmaṇighṛṣṭapādam* || 2 ||
kṛtsnasyāgādhapārasya bauddhasya vinayodadheḥ |
pratiṣṭhāhṛdayaṃ sāraṃ prātimokṣo ’yam ucyate || 3 ||
eṣa saddharmarājasya saddharmālekhyasaṃgrahaḥ |
eṣa bhikṣuvaṇiggrāmaḥ śikṣāpaṇyamahāpaṇaḥ || 4 ||
eṣa dauḥśīlyaduṣṭānāṃ viṣaviṣkambhaṇo ’gadaḥ |
eṣa yauvanavibhrāntakumāradvipadāṅkuśaḥ || 5 ||
eṣa sāgaragambhīrasaṃsārottaraṇaplavaḥ |
eṣa kleśajayo mārgo nṛpater agranāyakaḥ || 6 ||
eṣa mokṣapurārohe mūlasopānavat sthitaḥ |
nirvṛte mayi yuṣmākam eṣa śāstety abhiṣṭutaḥ || 7 ||
svayaṃ + + + + + kṣumamakṣam caiva yatnataḥ |
nihatākṣaḥ samantaḥ + + + + + + + + + ||
+ + + + + + + + + + naibhyaty adīkṣitaiḥ |
prātimokṣaḥ sadā rakṣo bhikṣubhir nirmumukṣubhiḥ ||
jita pravṛtte ’py ahitāya + + + + + + + |
kṛtopakāre ’py apakartumīhate + + + + + ||
prātimokṣasya śravaṇaṃ durlabhaṃ kalpakoṭibhiḥ |
grahaṇaṃ dharaṇaṃ caivatipattiḥ sudurlabhā || 8 ||
buddhānāṃ sukham utpādaḥ sukhā dharmasya dhīṣaṇā |
sukhā saṃghasya sāmagrī śramaṇānāṃ tapaḥ sukham* || 9 ||
sukhaṃ darśanam āryāṇāṃ saṃvāso ’pi satā sukhaḥ |
adarśanena bālānāṃ nityam eva sukhaṃ bhavet* || 10 ||
sukhaṃ dṛṣṭāḥ śīlavantaḥ sukhaṃ dṛṣṭā bahuśrutāḥ |
arhantaś ca sukhaṃ dṛṣṭā vipramuktapunarbhavāḥ || 11 ||
sukhā nadī sukhaṃ tīrthaṃ sukhaṃ dharmajito jataḥ |
sukhaṃ prajñāpratilaṃbho hy asmimānakṣayaḥ sukham* || 12 ||
sukho hi vāsaḥ kṛtaniścayānāṃ jitendriyāṇāṃ ca bahuśrutānām* |
śānteṣv araṇyeṣu jarāṃ gatānāṃ vaneṣu nirvāpitayauvanānām* || 13 ||

sñan pa’i (2) ba dan ’jig rten gsum du grags || dam pa’i chos sgra seṅ ge’i sgra bsgrags pa ||
thams cad mkhyen pa dkon mchog mdzod brñes pa || źabs la tshaṅs dbaṅ gtsug gi (3) nor bus gtugs ||

sdug bsṅal rgya mtsho gtiṅ mtha’ med rgal ba || ’gro ba’i gtso la spyi bos phyag ’tshal te ||
thams cad mkhyen pa’i bslab gźi dkon mchog snod || (4) ’phags pa’i tshogs kyi dbus su dbye bar bya ||

saṅs rgyas ’dul ba gaṅ chen mtsho || gtiṅ mtha’ med pa thams cad kyi ||
gnas pa’i sñiṅ daṅ sñiṅ po ni || so sor thar pa (5) ’di yin no ||

’di ni dam chos rgyal po yi || chos kun gyi ni ’dren pa mchog ||
’di ni dge sloṅ tshoṅ tshogs kyi || bslab zoṅ tshoṅ khaṅ chen po yin ||

tshul khrims ’chal pas (2a1) zin rnams kyi || gdug pa rnams sel sman ’di yin ||
’di ni laṅ tsho rnam ’khrul pa’i || rkaṅ gñis gźon nu’i lcags kyu yin ||

mtsho bas zab pa’i ’khor ba las || sgrol ba’i rgal thabs ’di yin te ||
’di ni bzaṅ ’gror (2) ’gro ba yi || ṅes pa’i chu lon zam pa yin ||

’di ni ñon moṅs pham byed lam || rgyal po yi ni ’dren pa mchog ||
’di ni thar pa’i groṅ ’jug pa’i || them skas gźi daṅ ’dra bar gnas ||

ṅa ni mya ṅan ’das gyur na || ’di ni khyed kyi ston pa’o źes ||
(3) raṅ byuṅ ñid kyis gus bcas par || nan tan dge sloṅ tshogs ’dun bstod ||

saṅs rgyas źes bya’i sgra ’di yaṅ || ’jig rten dag na rab tu dkon ||
mi ñid rñed pa śin tu dka’ || rab tu byuṅ ba śin tu dkon ||

de bźin rab tu byuṅ rnams kyi || tshul (4) khrims phun sum tshogs rab dkon ||
tshul khrims yoṅs su dag gyur kyaṅ || grogs bzaṅ śin tu rñed par dka’ ||

’jig rten saṅs rgyas ’byuṅ ba daṅ || mi daṅ rab tu byuṅ ba daṅ ||
tshul khrims phun sum tshogs pa daṅ || grogs bzaṅ rñed (5) dka’ rñed gyur nas ||

mkhas pa bdag la legs ’dod ciṅ || de dag ’bras bcas byed ’dod pa’i ||
sdom brtson rnams kyis so sor thar || mñan pa’i phyir ni ’bad par bya ||

dge sloṅ dbaṅ dul kun dbaṅ po || saṅs rgyas mi ’gyur rab byuṅ ba ||
(6) | ṅes par thar pa ’dod rnams kyis || so sor thar pa rtag tu sruṅs ||

bskal pa bye ba rnams su yaṅ || so sor thar pa thos pa daṅ ||
gzud daṅ ’dzin pa rñed dka’ ste || sgrub pa’aṅ śin tu rñed par dka’ ||

saṅs rgyas rnams ni ’byuṅ ba bde || chos(2b1) bstan pa yaṅ bde ba yin ||
dge ’dun mthun pa bde ba ste || mthun pa rnams kyi dka’ thub bde ||

’phags pa rnams ni mthoṅ ba bde || dam pa dag daṅ ’grogs pa bde ||
byis pa rnams ni ma mthoṅ na || rtag tu bde ba ñid du ’gyur ||

tshul khrims ldan pa mthoṅ ba (2) bde || maṅ du thos pa mthoṅ ba bde ||
yaṅ srid rnam par grol ba yi || dgra bcom pa dag mthoṅ ba bde ||

’jug ṅogs bde ba’i chu kluṅ bde || chos la goms pa’i skye bo bde ||
śes rab thob par gyur pa bde || ṅa’o ṅa rgyal zad pa bde ||

ṅes par byas śiṅ dbaṅ (3) po thul ba dag || dgon pa źi ba rnams su rgas gyur daṅ ||
maṅ du thos pa nags kyi naṅ dag tu || laṅ tsho yol ba rnams kyi gnas pa bde ||

(19)別解脱經難得聞　經於無量倶胝劫
(20)讀誦受持亦如是　如説行者更難遇

(21)諸佛出現於世樂　演説微妙正法樂
(22)僧伽一心同見樂　和合倶修勇進樂

(23)若見聖人則爲樂　并與共住亦爲樂
(24)若不見諸愚癡人　是則名爲常受樂

(25)見具尸羅者爲樂　若見多聞亦名樂
(26)見阿羅漢是眞樂　由於後有不生故

(27)於河津處妙階樂　以法降怨戰勝樂
(28)證得正慧果生時　能除我慢盡爲樂

(29)若有能爲決定意　善伏根欲具多聞
(500c1)從少至老處林中　寂靜閑居蘭若樂

1-2. Having bowed down before the Chief One in the world, who crossed over the boundless attachment to suffering, who was a flag of glory celebrated in the three worlds, whose lion's roar made apparent the roar of the True dharma. who reached the jeweled treasure of omniscience, whose feet were rubbed by the crest-jewels of Brahma's egg, I will explain the treasury of jewels, which is the moral precepts relating to omniscience, in the middle of the community of monks.
3. This Pratimokṣa is called the essence, the heart and foundation of the limitless andunfathomable water of the ocean of Vinaya of the Buddha.
4. This is the compendium of the True Dharma written by the King of the True Dharma. This great treaty consists of articles of precepts for the monks who are like a guild of merchants.
5. This is the medicine for impeding the venom of those corrupted by bad śīla. This is the goad stick for youths bewildered by their youthfulness.
6. This is the raft for crossing over the deep ocean of saṃsāra. [This is] the foremost guide for a king.
7. This stands like a ladder for ascending the city of release. It has been proclaimed, “When I enter Nirvāṇa, this [Prātimokṣa] will be your Teacher."
8. The hearing of the Prātimokṣa is hard to obtain in ten millions of ages; even going beyond, to grasp and to bear [it] is much more difficult to obtain.
9. Happy is the birth of Buddhas, happy is the knowledge of the Dharma; Happy is the concord in the saṃgha, happy is the tapas of the Śramaṇas.
10. Happy is the sight of the noble ones, happy also is association with the truth; Absence of the sight of the ignorant should be a constant happiness."
11. Happy is seeing the disciplined ones, happy is seeing the learned ones; And seeing the arhants is happy (i.e., good) for the removal of rebirths.
12. Happy is the river, happy is the bank of the river, happy is the person who has acquired Dharma; Happy is the attainment of prajna, happy indeed is the destruction of egotism.
13. Happy is the condition of those learned ones who have made fixed intentions and subdued their senses; [Happy is the condition] of those gone to old age in peaceful forests of those having spent their youthfulness in forests.

nirgatam āyuṣmanto grīṣmāṇāṃ yāvat tāvad avaśiṣṭam* | atikrāmati āyuḥ āgataṃ jarāmaraṇam* | pralaṅghyate śāstuḥ śāsanam apramādena āyuṣmadbhir yogaḥ karaṇīyaḥ | apramādādhigatā hi tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ bodhir iti vā apy evaṃbhāgīyāḥ kuśalā dharmā bodhipakṣyāḥ | kiṃ bhagavataḥ śrāvakasaṃghasya pūrvakālakaraṇīyam alpo ’rtho ’lpakṛtyam* | anāgatānām āyuṣmantaś chandapariśuddhiṃ cārocayata ārocitāṃ ca pravedayata ||

tshe daṅ ldan pa dag so ga rnams kyi ’das pa daṅ | lhag ma ji tsam pa de tsam mo || tshe daṅ ldan pa dag rga ba daṅ ’chi ba mṅon par ’oṅ źiṅ | (4) ston pa’i bstan pa yaṅ ’jig par ’gyur bas | tshe daṅ ldan pa dag gis bag yod bas rnal ’byor du bya’o || de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi byaṅ chub daṅ | gźan yaṅ gaṅ dag de lta bu daṅ mthun pa dge ba’i chos byaṅ chub kyi (5) phyogs rnams kyaṅ bag yod pas ’thob bo || bcom ldan ’das kyi ñan thos kyi dge ’dun ni don ñuṅ ba daṅ bya ba ñuṅ ba yin pas dge ’dun gyis thog mar bya ba ci yod | tshe daṅ ldan pa dag ma lhags pa rnams la ’dun pa daṅ yoṅs su dag pa dris śig | dris nas kyaṅ brjod par (6) bya’o ||

(2)諸大徳。春時爾許過。餘有爾許在。老死既侵。(3)命根漸減。大師教法不久當滅。諸大徳。應勤(4)光顯莫爲放逸。由不放逸。必當證得9如來(5)應正等覺。何況所餘覺品善法。大徳僧伽。先(6)作何事。佛聲聞衆少求少事。未受近圓者出(7)不來。諸苾芻説欲及清淨其持欲者各對比坐而説誰遣苾(8)芻尼請教授

[Introduction] Leader: O Venerable Ones. so many hot seasons have passed, so many remain. Life passes, old age and death approach. The Teaching of the Teacher is diminishing. Yoga should be practiced by the Venerable Ones with diligence. The Tathāgatas, Arhants, Fully Enligbtened Ones obtained the wholesome bodhipakṣya dharmas, indeed conducive to bodhi, by diligence, What preliminaries of the Śrāvaka-saṃgha of the Blessed One should be done?
Response: Little, there is little to be done.
Leader: Let the Venerable Ones announce the complete purity?” and consent of those who have not arrived, and having announced it, make it known.

praṇamya śākyasiṃhāya bhūtvā hy asmai kṛtāṃjaliḥ |
prātimokṣaṃ pravakṣyāmi vinayaṃ tac chṛṇotu naḥ || 14 ||
śrutvā ca tat karotv atra yathā proktaṃ maharṣiṇā |
aṇumātreṣv avadyeṣu bhavatā yatnakāriṇā || 15 ||
yatnād drutaṃ satataṃ yaś ca cittahayaṃ mukhavacaneṣu anusārayati |
prātimokṣakhalīnam api sadṛśaṃ śatakaṇṭakaṃ tīkṣṇaṃ yenātividhyate || 16 ||
mahātmanaḥ ye vacanamātreṇa yathābhāgān na nivartante |
puruṣaturagās te khalu kleśaraṇajayino bhaviṣyanti || 17 ||
yeṣāṃ tu khalīnam idaṃ na vidyate nāpi antaḥkāmaṃ |
te tu kleśaraṇavimathyatā uddāmā vibhramiṣyanti || 19 ||

śākya seṅ ge de la ni || sor mo bcu yi thal sbyar te ||
so sor thar pa gdon par byas || gdul ba’i don duṅ las ñon ||

thos nas draṅ sroṅ chen po yis || ji skad gsuṅs bźin bsgrub bya źiṅ ||
kha nam tho phra rnams la || rtun ciṅ byed pa ñid du gyis ||

rtag tu ’bad (7) bas bda’ ba yi || sems rta kha blan dka’ ba la ||
mthun pa gzer rnon brgya pa yi || sra ba ni so sor thar ’di yin ||

che ba gaṅ dag ṅag tsam gyis || ldog ciṅ mtshams las mi ’da’ ba ||
de dag mi rta bzaṅ po ste || ñon moṅs g-yul las ṅes rgyal ’gyur ||

su (3a1) la srab ’di med pa daṅ || nam du’aṅ ’dod par mi ’gyur ba ||
de dag ñon moṅs g-yul gyis dkrugs || ’jog bral rnam par ’khyam par ’gyur ||

(9)合十指恭敬　禮釋迦師子
(10)別解脱調伏　我説仁善聽

(11)聽已當正行　如大仙所説
(12)於諸小罪中　勇猛亦勤護

(13)心馬難制止　勇決恒相續
(14)別解脱如銜　有百針極利

(15)若人違軌則　聞教便能止
(16)大士若良馬　當出煩惱陣

(17)若人無此銜　亦不曾喜樂
(18)彼沒煩惱陣　迷轉於生死

14. Bowing down to the Lion of the Sakyas, and a reverential salute having been made, I will proclaim the Prātimokṣa, and let one hear that Vinaya from me.
15, And having heard that, let one act here as proclaimed by the great sage; by making an effort [and] by being without [even] minute sins.
16, For one who constantly, quickly, and with effort pursues his horselike mind with statements from the mouth [of the Buddha], Prātimokṣa is like the bit of a bridle from which one hundred sharp thorns are shot.
17. The great-minded ones who do not turn away from the proper station [even] by mere words, are indeed horse-like men who will be victorious in the battle of the kleśas.
18. But for the unrestrained ones to whom this is not known to be a bridle, and is not even desired in their hearts, in the battle of the kleśas, they will be bewildered by confusion.

śṛṇotu bhadantaḥ saṃghaḥ adya saṃghasya poṣadhaḥ cāturdaśikaḥ pāṃcadaśiko vā sacet saṃghasya prāptakālaṃ kṣametānujānīyāt saṃgho yat saṃghasya poṣadhaṃ kuryāt prātimokṣasūtroddeśam uddeśayed eṣā jñaptiḥ |

dge ’dun btsun pa rnams gsan du gsol || deṅ dge ’dun gyis gso sbyoṅ bcu bźi pa’am bcwa lṅa pa (2) ste | gal te dge ’dun gyi dus la bab ciṅ bzod na dge ’dun gyis gnaṅ bar mdzod cig daṅ || deṅ dge ’dun gso sbyoṅ mdzad de so sor thar pa’i mdo gdon pa gdon to || ’di ni gsol ba’o ||

(19)大徳僧伽聽。今僧伽黒月十四日或白月十五日作褒(20)灑陀。若僧伽時至聽者。僧伽應許。僧伽。今(21)作褒灑陀。説波羅底木叉戒經白如是。

Leader: O Venerable Sirs. Let the saṃgha listen. Today is the fourteenth or fifteenth day [of the lunar month], Poṣadha day for the saṃgha. If it seems good [and the saṃgha] should agree that it is the right time for the saṃgha. The saṃgha should perform Poṣadha and recite the Prātimokṣa Sūtra recitation. This is the motion.

poṣadhaṃ vayam āyuṣmantaḥ¹ kariṣyāmaḥ prātimokṣasūtroddeśam uddeśāmaḥ | yasya syāt āpattiḥ tena āviṣkartavyā | āpattyāṃ asatyāṃ tūṣṇīṃ bhavitavyam* | tūṣṇīṃbhāvena ca vayam āyuṣmataḥ pariśuddhān vedayiṣyāmaḥ | yathāpi pratyekaṃ pṛṣṭasya bhikṣor vyākaraṇaṃ bhavati evam evaṃ evaṃrūpāyāṃ bhikṣuparṣadi yāvat trir apy anuśrāvaṇaṃ bhavati | yaḥ punar bhikṣur evaṃrūpāyāṃ bhikṣuparṣadi yāvat trir apy anuśrāvyamāne smaran satīm āpattiṃ nāviṣkaroti saṃprajānan mṛṣāvādo ’sya bhavati | saṃprajānan mṛṣāvādaḥ khalv āyuṣmantaḥ antarāyiko dharma ukto bhagavatā | tasmāt smaratā bhikṣuṇā āpannena viśuddhāpekṣeṇa satī āpattir āviṣkartavyā | āviṣkṛtenāsya phāsu bhavati nāviṣkṛtena na bhavati |

1. Banerji has āyuṣman, but all translations have plural.

tshe daṅ ldan pa dag bdag cag gso sbyoṅ bya ste | so sor thar pa’i mdo gdon (3) pa gdon gyis | khyed cag su la ltuṅ ba yod pa des mthol cig | ltuṅ ba med na caṅ ma smra źig | caṅ mi smra na bdag gis tshe daṅ ldan pa dag yoṅs su dag par rig par bya’o || ji ltar so sor dris nas dge sloṅ gis lan btab pa de bźin du dge sloṅ gi ’khor ’di lta bur yaṅ (4) lan gsum gyi bar du bsgrag par bya ba yin no || yaṅ dge sloṅ gaṅ dge sloṅ gi ’khor ’di lta bur lan gsum gyi bar du bsgrags pa na ltuṅ ba yod la dran bźin du mi mthol na de śes bźin du brdzun du smra ba yin no || tshe daṅ ldan pa dag śes bźin du brdzun du smra ba ni bcom ldan (5) ’das kyis bar du gcod pa’i chos su gsuṅs so || de bas na dge sloṅ gaṅ ltuṅ ba byuṅ ba rnam par dag par ’dod pas ltuṅ ba yod la dran źiṅ mthoṅ ba mthol bar bya’o || mthol na de bde ba la reg par gnas par ’gyur ro || ma mthol ma bśags na ni mi ’gyur ro ||

諸大(22)徳我今作褒灑陀。説波羅底木叉戒經。仁等(23)諦聽。善思念之。若有犯者。當發露。無犯者默(24)然。默然故知諸大徳清淨。如餘問時。即如實(25)答。我今於此勝苾芻衆中。乃至三問亦應如(26)實答。若苾芻憶知有犯不發露者得故¹ 妄語(27)罪。諸大徳。佛説故妄語是障礙法。是故苾芻(28)欲求清淨者。當發露。發露即安樂。不發露(29)不安樂。

1. 故 conrresponds to saṃprajānan

Response: O Venerable Ones¹ we will perform the Poṣadha and recite the Prātimokṣa Sūtra. Leader: For whom there may be a fault, it should be confessed by that one. If there is no fault, [one] should be silent. By being silent, we will understand the Venerable Ones to be completely pure. Just as there is an answer by a monk when questioned individually, so also there is the threefold public proclamation in such an assembly of monks. For whatever monk, being questioned in this way three times in the assembly of monks, who does not reveal an existing fault which is remembered, there is the speaking of a deliberate lie. Speaking a deliberate lie, O Venerable Ones, has assuredly been declared by the Blessed One to be an obstructive condition. Therefore, an existing fault should be revealed by a fallen monk, remembering [the offense and] hoping for purity. By revealing it, there is comfort for him, but by not revealing it, there is none.

1. Prebish: One, cf. note to san.

uddiṣṭaṃ khalu mayāyuṣmantaḥ prātimokṣasūtroddeśanidānam* | tatrāyuṣmataḥ pṛcchāmi -- kaccit sthātra pariśuddhāḥ dvir api trir api pṛcchāmi -- kaccit sthātra pariśuddhāḥ pariśuddhā atrāyuṣmanto yasmāt tūṣṇīm evam etad dhārayāmi |

tshe (6) daṅ ldan pa dag bdag gis so sor thar pa’i mdo gdon pa’i gleṅ gźi bton zin to || de la bdag gis tshe daṅ ldan pa dag la ci ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag (7) yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to || ||

諸大徳。我已説戒經序今問諸大徳。(501a1)是中清淨不如是三説諸大徳。是中清淨。默然故我(2)今如是持

O Venerable Ones, the introduction of the Prātimokṣa Sūtra recitation has been recited by me. Concerning this, I ask the Venerable Ones – What about it, you, who are assembled here, are you completely pure? A second and also a third time I ask – Are you completely pure in this matter? Since there is silence, the Venerable Ones here are completely pure. This I thus accept.

catvāraḥ pārājikā dharmāḥ |

The Four Pārājika Dharmas

sdom la ||
mi tshaṅs spyod daṅ rku ba daṅ ||
mi la gsad par mi bya ba ||
brdzun du smra daṅ bcas pa yi ||
chos bźi ’dir ni gsuṅs pa yin ||

(3)諸大徳。此四波羅市迦法。半月半月戒經中(4)説
(5)攝頌曰
(6)若作不淨行　不與取斷人
(7)妄説上人法　斯皆不共住

ime khalu āyuṣmantaś catvāraḥ pārājikā dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

tshe daṅ ldan pa dag pham par ’gyur ba’i chos bźi (3b1) po ’di dag ni zla ba phyed phyed ciṅ so sor thar pa’i mdo ’don las ’byuṅ ṅo ||

Now, O Venerable Ones, the four pārājika dharmas come up in the halfmonthly Prātimokṣa Sūtra recitation.

yaḥ punar bhikṣur bhikṣūṇāṃ śikṣāsājīvasamāpannaḥ śikṣām apratyākhyāya śikṣādaurbalyam anāviṣkṛtyābrahmacaryaṃ maithunaṃ dharmaṃ pratisevate antatas tiryagyonigatayāpi sārdhaṃ, ayam api bhikṣuḥ pārājiko bhavaty asaṃvāsyaḥ |

yaṅ dge sloṅ gaṅ dge sloṅ rnams daṅ lhan cig bslab pha mchuṅs par gyur pas bslab pa ma phul bslab pa ñams par ma byas par mi tshaṅs par spyod pa ’khrig pa’i chos bsten na || tha na dud ’gro’i skye gnas (2) su skyes pa daṅ lhan cig kyaṅ ruṅ ste | dge sloṅ de pham par gyur pa yin gyis gnas par mi bya’o ||

(8)若復苾芻與諸苾芻同得學處。不捨學處。學(9)羸不自説作不淨行。兩交會法。乃至共傍生。(10)此苾芻亦得波羅市迦不應共住

1. Whatever monk, having undertaken life of monastic training, should, not having rejected the training and not having revealed his weakness in the training, indulge in the unchaste intercourse, i.e. sexual union, even to the extreme case as with an animal, this monk is pārājika, and [the monastic community] cannot live with him.

yaḥ punar bhikṣur grāmagatam araṇyagataṃ vā pareṣāṃ adattaṃ ² steyasaṃkh[yātam ādadī]ta yadrūpeṇādattādānena rājā vainaṃ gṛhītvā rājamātro vā (hanyād vā saṃbadhnīyād vā pravāsayed vā evaṃ cainaṃ vadet* -- tvaṃ bhoḥ puruṣa cauro ’si) (2) bālo³ ’si mūḍho ’si steyo⁴ ’sīty evaṃrūpaṃ bhikṣur adattaṃ ādadānaḥ ayam api bhikṣuḥ pārājayiko bhava(ty asaṃvāsyaḥ |

2. The Gilgit MS starts at [y.t.m.d.d.], which are damaged syllables. In the following, the text in parentheses (...) is from Banerji’s edition. 3. The lo expected from tib and chi looks more like mo in MS. 4. Might be corrected to stena, like in Banerji, but cf. tib, which has rku ba, also carrying a verbal meaning.

yaṅ dge sloṅ gaṅ gźan dag gi groṅ na ’dug pa’am || dgon pa na ’dug pa ma byin par rku ba’i graṅs su gtogs pa blaṅs na | ji tsam ma byin par blaṅs pas de rgyal po’am | (3) blon po chen pos bzuṅ nas de la ’di skad ces | kye mi khyod ni rkun ma’o || byis pa’o || blun pa’o || rku ba’o źes zer źiṅ gsod dam || ’chiṅ ṅam | spyugs kyaṅ ruṅ ste | dge sloṅ de ltar ma byin par len na dge sloṅ de yaṅ pham par gyur ba yin gyis gnas par mi bya’o ||

若復苾(11)芻。若在聚落。若空閑處。他不與物以盜心取。(12)如是盜時。若王若大臣。若捉若殺。若縛驅(13)擯。若呵責言。咄男子。汝是賊癡無所知。作(14)如是盜。如是盜者。此苾芻亦得波羅市迦不(15)應共住

2. Whatever monk should take from others what is not given, be it in a village or forest, in a manner considered to be theft, and by such form of theft, a king or king's minister, having seized him, would slay, bind, or banish him, saying, “O man, you are a thief, you are a fool, you are confused, you are a robber”; should the monk take in this way what is not given, this monk is pārājika, and [the monastic community] cannot live with him.

yaḥ punar bhikṣur manuṣyaṃ vā manuṣya)vigrahaṃ vā svahastaṃ saṃcintya jīvitād vyaparopayec chastraṃ vainam ādhārayec chastradhārakaṃ vāsya paryeṣe(ta maraṇāya vainaṃ samādāpayen maraṇava)rṇṇaṃ vāsyānusaṃvarṇayed evaṃ cainaṃ vaded dhaṃbhoḥ puruṣa kiṃ ta anena pāpakenāśucinā durjīvi(tena mṛtaṃ te bho puruṣa jīvitād varam iti cintā)numataiś cittasaṃkalpair anekaparyāyeṇa maraṇāya vainaṃ samādāpayen maraṇavarṇaṃ vāsya (anusaṃvarṇayet sa ca tena kālaṃ kuryād a)yam api bhikṣuḥ pārājiko bhavaty asaṃvāsyaḥ⁵ ||

5. In MS there is no visarga, but double daṇḍa. This is not noted in the following.

yaṅ (4) dge sloṅ gaṅ mi’am mir chags pa la bsams bźin du raṅ gi lag dar te srog bcad dam | de la mtshon byin nam || de la mtshon thogs pa gñer tam | de ’chir bcug gam | de la ’chi ba’i bsṅags pa brjod kyaṅ ruṅ ste | de la ’di skad ces | kye mi khyod ’tsho bsdig pa mi (5) gtsaṅ ba ṅan pa ’dis ci źig bya | kye mi khyod gson pa bas śi bla’o zer źiṅ | sems kyi ’dod pa daṅ | sems kyi kun du rtog pa dag gis rnam graṅs dums de ’chir bcug gam | de la ’chi ba’i bsṅags pa brjod de | de yaṅ rtsom pa des dus byas na | dge sloṅ de yaṅ (6) pham par gyur pa yin gyis gnas par mi bya’o ||

若復苾芻。若人若人胎。故自手(16)斷其命。或持刀授與。或自持刀。或求持刀(17)者。若勸死讃死。語言。咄男子。何用此罪累(18)不淨惡活爲。汝今寧死死勝生。隨自心念。以(19)餘言説勸讃令死。彼因死者。此苾芻亦得波(20)羅市迦不應共住

3. Whatever monk should, as premeditated, with his own hand, deprive a human or one that has human form² of his life, supply somebody with a knife [so he can kill himself], search for an assassin to kill him, instigate him to die, or praise death, saying, “O man, what use is this dreadful, impure, sinful life to you? O man, death is better than life for you”; should [the monk] purposefully, being of one opinion, instigate him in many ways to death, or recommend the nature of death to him, and he (i.e., that man) should die by that [means], and [the monastic community] cannot live with him.

2. Chi has 人胎, foetus, for manuṣyavigrahaṃ.

yaḥ punar bhikṣur anabhijānann aparijānann asaṃtam asaṃvi(7)(dyamānam anuttaramanuṣyadharmam alam āryaviśeṣādhi)gamaṃ jñānaṃ vā darśanaṃ vā sparśavihāratāṃ vā pratijānīyād idaṃ jānāmīdaṃ paśyāmīti [sa] (pareṇa samayena samanuyujyamāno vā asamanuyujyamā)(b1)no vā āpanno viśuddhiṃ⁶ prekṣyaivaṃ⁷ vaded ajānann evāham⁸ āyuṣmanto ’vocaṃ jānāmīty apaśyann eva⁹ (paśyāmīti riktaṃ tucchaṃ mṛṣāvyapalapanam anyatrābhimānāt* ayam) api bhikṣuḥ pārājiko bhavaty asaṃvāsyaḥ |

6. As Banerjee, MS om. ṃ 7. MS °kṣyevaṃ for °kṣyaivaṃ. 8. MS °nyev° for nnev°. 9. MS evā, maybe evāhaṃ?

yaṅ dge sloṅ gaṅ mṅon par mi śes śiṅ yoṅs su mi śes la mi’i chos bla ma mtha’ daṅ | ’phags pa daṅ | bye brag thob pa daṅ | śes pa daṅ | mthoṅ ba daṅ | reg par spyod pa med la med gźin? du ’di śes so || (7) ’di mthoṅ ṅo źes khas ’ches pa las | de ltuṅ ba byuṅ ba rnam par dag par ’dod nas dus gźan źig na dris kyaṅ ruṅ | ma dris kyaṅ ruṅ ’di skad ces | tshe ldan pa dag bdag gis ni mi śes par śes so źes smras || ma mthoṅ bar mthoṅ ṅo źes smras te || gsob gsog (4a1) brdzun du smras so źes zer na | mṅon pa’i ṅa rgyal ma gtogs te | dge sloṅ de yaṅ pham par gyur pa yin gyis gnas par mi bya’o ||

若復苾芻。實無知無(21)遍知。自知不得上人法寂靜聖者殊勝證悟(22)智見安樂住。而言我知我見。彼於異時。若問(23)若不問。欲自清淨故。作如是説。諸具壽。我(24)實不知不見言知言見。虚誑妄語。除増上慢。(25)此苾芻亦得波羅市迦不應共住

4. Whatever monk, unknowing and not understanding, should boast of having superhuman faculties, sufficient knowledge and the specific spiritual realization of the nobles, and insight and a state of comforts which are inexistent and unobtained [by him], saying, “I know this, I see this”; and at a later time, the fallen [monk], having purity in view, being made responsible or not being made responsible, should say, “O Venerable Ones, I said I know, I see, [but, it was] worthless, vain, false speaking”; unless [spoken] because of pride, this monk is pārājika, expelled.

uddiṣṭā me āyuṣmantaś catvāraḥ pārājikā dharmā yeṣāṃ bhikṣur a(nyatamānyatamam āpattim adhyāpatya na labhate bhikṣubhiḥ) sārdhaṃ saṃvāsaṃ vā saṃbhogaṃ vā yathā pūrvaṃ tathā paścāt pārājiko bhavaty asaṃvāsyaḥ || tatrāham ā(yuṣmantaḥ paripṛcchāmi -- kaścit sthātra pariśuddhāḥ dvir a)pi tṛr api paripṛcchāmi -- kaścit sthātra pariśuddhāḥ pariśuddhā atrāyuṣmanto yasmāt tūṣṇīm evam e(tad dhārayāmi |

tshe daṅ ldan pa dag bdag gis pham par gyur pa’i chos bźi po dag bton zin to || dge sloṅ gis de dag las ltuṅ ba gaṅ yaṅ || (2) ruṅ bźig byas na thog ma ji lta bar phyis kyaṅ de bźin du pham par gyur pa yin te | dge sloṅ rnams daṅ lhan cig gnas pa daṅ loṅs spyod du mi dbaṅ gis gnas par mi bya’o || de la bdag gis tshe daṅ ldan pa dag la ci ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khye (3) yoṅs su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to || ||

諸大徳(26)我已説四他勝法。苾芻於此隨犯一一事。不(27)得與諸苾芻共住。如前後亦如是得他勝罪(28)不應共住今問諸大徳。是中清淨不如是三説(29)諸大徳。是中清淨。默然故我今如是持

O Venerable Ones, the four pārājika dharmas have been recited by me. Whatever monk, having committed one or another fault, is not to obtain dwelling or eating together with the monks. As before (he became a monk, he was a layman), so after (that he committed the pārājika he becomes a layman again),³ he is (thus) pārājika and the monks cannot liv with him. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? A second and also a third time I ask the Venerable Ones-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

3. According to the: commentary in Vsg.

saṃghāvaśeṣā dharmāḥ

The Thirteen Saṃghāvaśeṣa Dharmas

...pari)caryā saṃcaritraṃ kuṭikā mahallakaḥ amūlakaleśikasaṃghabhedas tasyānuvṛttikuladūṣakadaurv(acasya...

sdom la |
khub ’dzin pa ’khrig tshig bsñen bkur smyan ||
khaṅ ba khaṅ chen daṅ ni gźi med pa ||
bag tsam dge (4) ’dun dbyen daṅ de rjes phyogs ||
khyim sun ’byin daṅ bka’ blo mi bde ba’o ||

(501b1)諸大徳。此十三僧伽伐尸沙法。半月半月戒(2)經中説
(3)攝頌曰
(4)泄觸鄙供媒　小房大寺謗
(5)非分破僧事　隨從汚慢語

ime khalv āyuṣmantas trayodaśa saṃghā)vaśeṣā dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

tshe daṅ ldan pa dag dge ’dun lhag ma’i chos bcu gsum po ’di dag ni zla ba phyed phyed ciṅ so sor thar pa’i mdo gdon pa las ’byuṅ ṅo ||

Now, O Venerable Ones, the thirteen saṃghāvaśeṣa dharmas come up in the half-monthly Prātimokṣa Sutra recitation.

saṃcintya śukkravisṛṣṭi(r anya)tra svapnā(ntarāt saṃghāvaśeṣaḥ |

bsams bźin du khu ba phyuṅ na rmi lam gyi ma gtogs te dge (5) ’dun lhag ma’o ||

(6)若復苾芻。故心泄精。除夢中。僧伽伐尸沙

1. Intentional emission of semen, though it is a different matter if it is during sleep, is a saṃghāvaśeṣa.

yaḥ punar bhikṣur avalavipariṇatena c)ittena mātṛgrāmeṇa sārdhaṃ kāyasaṃsargaṃ samāpadyeta | hastagrahaṇaṃ vā bā(hugrahaṇaṃ¹⁰ vā veṇīgrahaṇaṃ vā anyatamānyatamasya vā aṅgapratyaṅgasaṃsparśanaṃ vā aṅgamarśanaṃ svīkuryāt saṃghāvaśeṣaḥ |

10. End of first part of the Gilgit MS, continuation in Pāyantika 33.

yaṅ dge sloṅ gaṅ dral ciṅ gyur pa’i sems kyis bud med kyi yul daṅ lhan cig lus reg par byed dam | lag pa nas bzuṅ ṅam | dpuṅ pa nas bzuṅ ṅam || lan bu nas bzuṅ ṅam | yan lag daṅ ñiṅ lag gaṅ yaṅ ruṅ ba la nom pa daṅ ñug pa bdag (6) gir byed na dge ’dun lhag ma’o ||

(7)若復苾芻。以染纒心與女人身相觸。若捉手(8)若捉臂。若捉髮若觸一一身分作受樂心者。(9)僧伽伐尸沙

2. Whatever monk, with impassioned⁴ mind, should come into bodily contact with a woman, taking her hand, taking her arm, taking her hair, touching one or another of her limbs, or should indulge in stroking her limbs, that is a saṃghāvaśeṣa.

4. The meaing of avadala, dral and 染纒 scarcely converge. But cf. and Pāli otiṇṇa as in “Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjeyya hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, saṃghādiseso”ti. (2:6) Mahāsaṅgīti Tipiṭaka Buddhavasse 2500/1V:998-998, and avadala below

yaḥ punar bhikṣur avadalavipariṇatena cittena mātṛgrāmaṃ¹¹ duṣṭhulayā pāpikayā asabhyayā maithunopasaṃhitayā vācā ābhāṣeta yathāpi tāṃ yuvā yuvatiṃ saṃghāvaśeṣaḥ |

11. Tib and chi probably read mātṛgrāmeṇa sārdham.

yaṅ dge sloṅ gaṅ dral ciṅ gyur pa’i sems kyis bud med kyi yul daṅ lhan cig gnas ṅan len gyi tshig sdig pa can tshogs par mi dbyuṅ ba ’khrig pa las byuṅ ba daṅ ldan pa dag skyes bus na chuṅ la ji lta ba bźin du smras na dge ’dun lhag ma’o ||

若復苾芻。以染纒心共女(10)人作鄙惡不軌婬欲相應語。如夫妻者僧伽(11)伐尸沙

3. Whatever monk, with impassioned mind, should speak to a woman with bad, evil, or vulgar language connected with sexual intercourse, just as a young man [speaks] to a young woman. that is a saṃghāvaśeṣa.

yaḥ punar bhikṣur avadalavipariṇatena cittena mātṛgrāmasya purastād ātmanaḥ kāyaparicaryāyā saṃvarṇayed etad agraṃ mātṛsvasaḥ paricaryāṇāṃ yaduta mādṛśaṃ bhikṣuṃ śīlavantaṃ kalyāṇadharmāṇaṃ brahmacāriṇam anena dharmeṇa paricared yaduta maithunopasaṃhitena saṃghāvaśeṣaḥ |

(7) yaṅ dge sloṅ gaṅ dral ciṅ gyur pa’i sems kyis bud med kyi lus kyi mdun du bdag ñid kyi lus kyi bsñen bkur bya ba’i phyir ’di lta ste || ṅa lta bu’i dge sloṅ tshul khrims daṅ ldan pa | dge ba’i chos can | tshaṅs par spyod pa la ’di ltar ’khrig pa las byuṅ ba daṅ ldan pa’i chos (4b1) ’dis bsñen bkur byas na | gru ’di ni bsñen bkur byas pa rnams kyi naṅ na mchog yin no źes bsṅags pa brjod na dge ’dun lhag ma’o ||

若復苾芻。以染纒心。於女人前(12)自歎身言。姉妹。若苾芻與我相似。具足尸羅。(13)有勝善法。修梵行者。可持此婬欲法而供養(14)之。若苾芻如是語者。僧伽伐尸沙

4. Whatever monk, with impassioned mind, should recommend, in front of a woman, [sexual] service with the body to himself, saying, “Sister, this is the highest of services; namely, that one should serve with this act connected with sexual intercourse, a monk like me who is well disciplined, virtuous and chaste”; that is a saṃghāvaśeṣa.

yaḥ punar bhikṣuḥ saṃcaritraṃ samāpadyeta striyaṃ vā puruṣamatena puruṣaṃ vā strīmatena jāyātvena vā jāritvena vā antatas tatkṣaṇikāyām api saṃghāvaśeṣaḥ |

yaṅ dge sloṅ gaṅ bud med la skyes pa’i tshig daṅ | skyes pa la bud med kyi tshig gis chuṅ ma ñid dam | mdza’ na mo ñid du skyan byed na tha (2) na thaṅ ’ga’ phrad pa la yaṅ ruṅ ste dge ’dun lhag ma’o ||

若復(15)苾芻。作媒嫁事。以男意語女。以女意語男。(16)若爲成婦及私通事。乃至須臾頃僧伽伐尸(17)沙

5. Whatever monk should undertake to act as a go-between, [bringing] a man to a woman or a woman to a man. so much as for 'a wife. a lover, or even for a moment, that is a saṃghāvaśeṣa.

svayaṃ yācitā bhikṣuṇā kuṭiṃ kārayitvā asvāmikām ātmoddeśikāṃ prāmāṇikā kuṭiḥ kārayitavyā | tatredaṃ kuṭyāḥ pramāṇaṃ dairghyeṇa dvādaśa vitastayaḥ sugatavitastyā tīryak saptāntarataḥ | tena bhikṣuṇā bhikṣavo ’bhinetavyāḥ vāstudarśanāya | abhinītair bhikṣubhir vāstu draṣṭavyam anārambhaṃ saparikramam* | sārambhe ced bhikṣur vāstuny aparākrame svayaṃ yācitāṃ kuṭiṃ kārayed asvāmikām ātmoddeśakāṃ bhikṣūṃś ca nābhinayed vāstu darśanāya anabhinītair bhikṣubhiḥ adarśitavāstuni pramāṇaṃ vātikramet saṃghāvaśeṣaḥ |

dge sloṅ gis bdag gis bslaṅs | bdag po med pa | bdag gi phyir khaṅ pa rtsig tu ’jug na dge sloṅ des khaṅ pa tshad bźin du rtsi gtu chug cig | de la khaṅ pa’i tshad ni ’di yin te | naṅ gi srid du bde bar gśegs (3) pa’i mtho’i mtho bcu gñis | źeṅ du mtho bdun no || gźi blta ba’i phyir dge sloṅ des dge sloṅ dag bkri bar bya’o || khrid pa’i dge sloṅ dag gis kyaṅ bźi ruṅ ba daṅ | rtsod pa med pa daṅ | brtsam du ruṅ bar blta bar bya’o || gal te dge sloṅ gis gźi mi ruṅ ba’am | rtsod (4) pa daṅ bcas pa’am | brtsam du mi ruṅ bar bdag gis bslaṅs pa bdag po med pa bdag gi phyir khaṅ pa rtsig tu ’jug gam | gźi blta ba’i phyir dge sloṅ dag kyaṅ mi khriṅ dam | dge sloṅ khriṅ pa dag la gźi mi ston tam | tshad las ’das na dge ’dun lhag ma’o ||

若復苾芻。自乞作小房無主爲己作。(18)當應量作。此中量者。長佛十二張手廣七張(19)手。是苾芻應將苾芻衆往觀處所。彼苾芻衆(20)應觀處所是應法淨處。無諍競處。有進趣處。(21)若苾芻於不應法不淨處。有諍競處。無進(22)趣處。自乞作房無主自爲己。不將諸苾芻往(23)觀處所。於如是處。過量作者。僧伽伐尸沙

6. When a monk, by begging himself, is having a hut built, having no donor and intended for himself, the hut should be built according to measure. This is the measure for the hut: in length, twelve spans of the Sugata-span in width, seven spans inside. Monks should be brought by that monk for viewing the site. The site should be viewed by those monks who are brought to not involve slaughter and be good for roaming about. If the monk should have the hut built, for which he begged himself, having no donor and intended for himself, on a site which involves destruction and is not good for roaming about, or should he not bring monks to view the site, or should he exceed the measure on a site which has not been viewed by the, monks who were not brought, that is a saṃghāvaśeṣa.

mahallakaṃ punar bhikṣuḥ vihāraṃ kārayamānāḥ sasvāmikaṃ saṃghoddeśakaṃ tena bhikṣuṇā bhikṣavo ’bhihitavyā vāstudarśanāya | ataḥ abhinītair bhikṣubhir vāstu draṣṭavam anāraṃbhaṃ saparikramam* | sāraṃbhe ced bhikṣur vāstuny aparikrame mahantaṃ vihāraṃ kārayitvā yat sasvāmikaṃ saṃghoddeśakaṃ bhikṣūṃś ca nābhinayed vāstudarśanāya saṃghāvaśeṣaḥ |

dge sloṅ (5) gis bdag po yod pa dge ’dun gyi phyir gtsug lag khaṅ chen po rtsig tu ’jug na gźi blta ba’i phyir dge sloṅ des dge sloṅ des dag bkri bar bya’o || khrid pa’i dge sloṅ dag gis kyaṅ gźi ruṅ gźi ruṅ ba daṅ | rtsod pa med pa daṅ | brtsam du ruṅ bar blta bar bya’o || gal te dge sloṅ gis | (6) gźi mi ruṅ ba’am | rtsod pa daṅ bcas pa’am | brtsam du mi ruṅ bar bdag po yod pa dge ’dun gyi phyir gtsug lag khaṅ chen po rtsig tu ’jug gam | gźi blta ba’i phyir dge sloṅ dag kyaṅ mi khrid ṅam | dge sloṅ khrid pa dag la gźi mi ston na dge ’dun lhag ma’o ||

(24)若復苾芻。作大住處。有主爲衆作。是苾芻(25)應將苾芻衆往觀處所。彼苾芻衆應觀處所。(26)是應法淨處。無諍競處。有進趣處。若苾芻於(27)不應法處。不淨處。有諍競處。無進趣處。作(28)大住處。有主爲衆作。不將諸苾芻往觀處所。(29)於如是處造大住處者。僧伽伐尸沙

7. When a monk is having a large vihāra built, with a donor and intended for the saṃgha, monks should he brought by that monk for viewing of the site. Hence, the site should be viewed by those monks who are brought to not involve slaughter and be food for roaming about. If the monk is having a large vihāra built, which has a donor and is intended for the saṃgha, on a site which is not good for roaming about, or should he not bring the monks for viewing of the site, that is a saṃghāvaśeṣa.

yaḥ punar bhikṣur dviṣṭoddeśād apratītaḥ śuddhaṃ bhikṣuṃ amūlakena pārājikena dharmeṇānudhvaṃsayed apy evainaṃ brahmacaryāc cyāvayeyam iti tasya ca apareṇa samayena samanuyujyamāno vā asamanuyujyamāno vā amūlakam eva svādhikaraṇaṃ bhaved bhikṣuś ca dveṣe pratiṣṭhed dveṣeṇāvocam iti saṃghāvaśeṣaḥ |

yaṅ (7) dge sloṅ gaṅ khros śiṅ źe sdaṅ bar gyur nas | ci nas kyaṅ ’di tshaṅs par spyod pa daṅ dbral lo sñam nas | dge sloṅ dag pa ltuṅ ba med pa la | gźi med par pham par gyu.ura pa’i chos kyis skur pa las de dus gźan źig na dris kyaṅ ruṅ | ma dris kyaṅ ruṅ | rtsod pa de yaṅ gźi (5a1) med pa yin la | dge sloṅ yaṅ źe sdaṅ la gnas pas źe sdaṅ gis smras so źe na dge ’dun lhag ma’o ||

(501c1)若復苾芻。懷瞋不捨。故於清淨苾芻。以無根(2)波羅市迦法。謗欲壞彼淨行。後於異時。若(3)問若不問。知此是無根謗彼苾芻由瞋恚故(4)作是語者。僧伽伐尸沙

8. Whatever monk, angry because of hostility, should accuse a pure monk of a groundless pārājika dharma, thinking, “Just so, I will cause him to fall from the pure life”; and at a later time, when he is being examined or not being examined, that legal question of his [is determined to be] groundless, and the monk should stand fast because of hostility, saying, “I spoke in hostility”; that is a saṃghāvaśeṣa.

yaḥ punar bhikṣur dviṣṭoddeśād apratītaḥ śuddhaṃ bhikṣuṃ anyasya vā anyathābhāgīyasya adhikaraṇasya kañcid eva leśamātraṃ dharmam upādāya pārājikena dharmeṇa anudhvaṃsayed apy evainaṃ brahmacaryāc cyāvayeyam iti tasya ca apareṇa samayena samanuyujyamānasya vā samanuyujyamānasya vā anyabhāgīyaṃ tad adhikaraṇaṃ bhavati kaścid eva leśoddeśamātro dharma upātto bhavati bhikṣuś ca dveṣe pratiṣṭhed dveṣād avocam iti saṃghāvaśeṣaḥ |

yaṅ dge sloṅ gaṅ khros śiṅ źe sdaṅ bar gyur nas ci nas kyaṅ ’di tshaṅs par spyod pa daṅ dbral lo sñam nas | dge sloṅ dag pa ltuṅ ba med pa la gźan gyi cha ma | (2) yin pa daṅ mthun pa pham par gyur pa’i chos kyis skur pa las | de dus gźan źig na dris kyaṅ ruṅ | ma dris kyaṅ ruṅ | rtsod pa de yaṅ gźan gyi cha ma yin pa daṅ mthun pa yin la | rtson pa de gźan gyi cha ma yin pa daṅ mthun pas bag tsam las bsams pa tsam gyi chos ’ga’ (3) źig blaṅs par gyur la | dge sloṅ yaṅ źe sdaṅ la gnas pas źe sdaṅ gis smras so źe na dge ’dun lhag ma’o ||

若復苾芻。懷瞋(5)不捨。故於清淨苾芻。以異非分波羅市迦法(6)謗。欲壞彼淨行。後於異時。若問若不問。知(7)此是異非分事。以少相似法而爲毀謗。彼苾(8)芻由瞋恚故。作是語者。僧伽伐尸沙

9. Whatever monk, angry because of hostility, taking up something merely as a pretext for a legal question connected with something contrary or other, should accuse a pure monk of a pārājika dharma, thinking, “Just so, I will cause him to fall from the pure life”; and at a later time, when he is being examined or not being examined, that legal question [is determined to be connected with something else, that thing is used merely as a pretext pointing to something [else], and the monk should stand fast in his hostility, saying, “I spoke because of hostility”; that is a saṃghāvaśeṣa.

yaḥ punar bhikṣuḥ samagrasya saṃghasya bhedāya parākramed bhedakaraṇasaṃvartanīyaṃ cādhikaraṇaṃ samādhāya pragṛhya tiṣṭhet sa bhikṣur bhikṣubhir idaṃ syād vacanīyaḥ -- mā tvam āyuṣman samagrasya saṃghasya bhedāya parākramed bhedakaraṇasaṃvartanīyaṃ cādhikaraṇaṃ samādhāya pragṛhya tiṣṭha | sametv āyuṣman sārdhaṃ saṃghena samagro saṃghasahitaḥ saṃmodamāno ’vivadamānaḥ ekāgradharmoddeśaḥ ekakṣīrodakībhūtaḥ śāstu darśayamānaḥ sukhaṃ sparśaṃ vihāraṃ tu niśṛja tvam āyuṣman* idam evaṃrūpaṃ saṃghabhedakaraṇaṃ vastu | evaṃ cet sa bhikṣur bhikṣubhir ucyamānas tathaiva vastu samādāya pragṛhya tiṣṭhet* śuddhas tu pratiniḥsṛjed ity evaṃ kuśalaṃ na ca pratiniḥsṛjed dvir api trir api samanuyoktavyaḥ samanuśāsitavyaḥ tasya vastunaḥ pratiniḥsargāya dvir api trir api samanuyujyamānaḥ samanuśiṣyamānas tad vastu pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjet saṃghāvaśeṣaḥ |

yaṅ dge sloṅ gaṅ dge ’dun mthun pa dbye ba’i phyir rtul bar byed ciṅ | dbyen byed par ’gyur ba’i rtsod pa yaṅ dag par blaṅs nas rab tu bzuṅ ste ’dug na | dge (4) sloṅ de la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa khyod dge ’dun mthun pa dbye ba’i phyir rtul bar mkhyed cig | dbyen byed par ’gyur ba’i rtsod pa yaṅ dag par blaṅs nas rab tu bzuṅ ste ma ’dug cig | tshe daṅ ldan pa dge ’dun daṅ lhan cig mthun par gyis śig | dge (5) ’dun mthun mi phyed | kun du dga’ mi rtson | mchog gcig ’don pa gcig ciṅ chu daṅ ’o ma gcig tu ’dres pa lta bur gyur la | ston pa’i bstan pa yaṅ gsal bar byed na bde ba la reg par gnas par ’gyur gyis | tshe daṅ ldan pa khyod dge ’dun ’byed par byed pa’i gźi (6) ’di lta bu ’di thoṅ śig ces bsgo bar bya’o || dge sloṅ de la dge sloṅ rnams kyis de skad bsgo ba na | gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bstan par (7) bya’o || lan gñis lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na dge ’dun lhag ma’o ||

若(9)復苾芻。興方便欲破和合僧。於破僧事堅執(10)不捨。諸苾芻應語彼苾芻言。具壽。莫欲破和(11)合僧堅執而住。具壽。應與衆僧和合共住。歡(12)喜無諍。一心一説如水乳合。大師教法令得(13)光顯安樂久住。具壽。汝可捨破僧事。諸苾芻(14)如是諫時。捨者善。若不捨者。應可再三殷勤(15)正諫。隨教應詰。令捨是事。捨者善。若不捨(16)者。僧伽伐尸沙

10. Whatever monk should proceed toward a division of a saṃgha which is harmonious, or having taken up a legal question conducive to causing a schism, should persist in taking it up, that monk should be spoken to thus by the monks: “The Venerable One should not proceed toward a division of the saṃgha which is harmonious, or having taken up a legal question conducive to causing a schism, persist in taking it up. Let the Venerable One come together with the saṃgha, for the saṃgha is harmonious, united, on friendly terms, without dispute, and dwells in a happy condition under a one-pointed Dharma exposition, being like milk and water, demonstrating the Teaching”?” of the Teacher. Abandon, O Venerable One, such a course which causes a schism in the saṃgha.” If that monk, being spoken to by the monks, should abandon that course,". this is good. If he should not abandon it, he should be examined and instructed a second and a third time for the abandonment of that course. Should he, being examined and instructed a second and a third time, abandon that course, this is good. If he should not abandon it, that is a saṃghāvaśeṣa.

tasya khalu bhikṣor bhikṣavaḥ syur sahāyakāḥ vyagravādinaḥ eko vā dvau vā saṃbahulā vā te tān bhikṣūn evaṃ vadeyuḥ -- mā yūyam āyuṣmantaḥ taṃ bhikṣuṃ kalyāṇaṃ vā pāpakaṃ vā kiṃcid vadata tat kasmād dhetor dharmavādī āyuṣmanto bhikṣur vinayavādī ca so ’smākaṃ caiṣaś chandaṃ ca ruciñ cādāya tu vyāharati | jānaṃś ca sa bhikṣur bhāṣate nājānan yac cāsya bhikṣoḥ rocate ca kṣamate ca asmākam api rocate ca kṣamate ca iti | te bhikṣavo bhikṣubhir evaṃ syur vacanīyā -- māyuṣmanta evaṃ vadantu na ca sa bhikṣur dharmavādī na vinayavādī adharmaṃ caiṣo ’vinayaṃ cāsmākaṃ chandaṃ ruciñ cādāya tu vyāharati nājānaṃś ca sa bhikṣur bhāṣate jānaṃś ca yac cāsya bikṣoḥ rocate ca kṣamate ca tavāyuṣmato ’pi saṃghabhedaḥ na rocate māyuṣmatām api saṃghabhedo rocate sametv āyuṣmantaḥ saṃghena samagro hi saṃgho saṃmodamāno avivadamāno ekāgradharmoddeśaḥ ekakṣīrodakībhūtaḥ śāstu darśayamānaḥ sukhaṃ sparśaṃ viharantu | tiṣṭha mā tvam āyuṣman saṃghabhedāya niḥsṛja imām evaṃrūpāṃ saṃghabhedakarāṃ kathām* | evaṃ te bhikṣavo bhikṣubhiḥ dvir api trir api samanuyoktavyāḥ samanuśāsitavyās tasya vastunaḥ pratiniḥsargāya dvir api trir api samanuyoktavyāḥ samanuśāsitavyāḥ pratiniḥsṛjeyuḥ ity evaṃ kuśalaṃ no cet pratiniḥsṛjeyuḥ saṃghāvaśeṣaḥ |

dge sloṅ de’i grogs byed pa’i dge sloṅ mi mthun par smra ba ñid kyi rjes su phyogs pa gcig gam gñis sam maṅ (5b1) po dag yod ciṅ | gal te de dag dge sloṅ rnams la ’di skad ces | tshe daṅ ldan pa dag khyed cag dge yaṅ ruṅ | sdig kyaṅ ruṅ | dge sloṅ ’di la ci yaṅ ma smra źig | de ci’i phyir źe na | tshe daṅ ldan pa dag dge sloṅ ’di ni chos smra ba | ’dul ba smra ba | dge sloṅ ’di (2) ni chos daṅ ’dul ba yaṅ dag par blaṅs nas rab tu bzuṅ ste rjes su tha sñad ’dogs par byed pa | dge sloṅ ’di ni śes bźin du smra’i mi śes par ma yin pa’i phyir te | dge sloṅ ’di gaṅ la ’dod ciṅ bzod pa de la bdag cag kyaṅ ’dod ciṅ bzod do źes zer na | dge sloṅ de (3) dag la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa dag khyed cag de skad ces | tshe daṅ ldan pa dag khyed cag dge yaṅ ruṅ | sdig kyaṅ ruṅ | dge sloṅ ’di la ci yaṅ ma smra źig | de ci’i phyir źe na | tshe daṅ ldan pa dag dge sloṅ ’di ni chos smra ba | ’dul ba smra ba | (4) dge sloṅ ’di ni chos daṅ ’dul ba yaṅ dag par blaṅs nas rab tu bzuṅ ste rjes su tha sñad ’dogs par byed la | dge sloṅ ’di ni śes bźin du smra’i mi śes par ma yin pa’i phyir te | dge sloṅ ’di gaṅ la ’dod ciṅ bzod pa de la bdag cag kyaṅ ’dod ciṅ bzod do źes ma zer cig (5) de ci’i phyir źe na | tshe daṅ ldan pa dag dge sloṅ ’di ni chos smra ba ma yin | ’dul ba smra ba ma yin gyi | tshe daṅ ldan pa dag dge sloṅ ’di ni chos ma yin pa smra ba | ’dul ba ma yin pa smra ba | dge sloṅ ’di ni chos ma yin pa daṅ ’dul ba ma yin pa yaṅ dag par blaṅs nas rab tu bzuṅ (6) ste rjes su tha sñad ’dogs par byed pa | dge sloṅ ’di ni mi śes bźin smra’i śes par smra ba ma yin pa’i phyir te | dge sloṅ ’di gaṅ la ’dod ciṅ bzod pa de la tshe daṅ ldan pa dag ’dod ciṅ bzod par ma byed cig | tshe daṅ ldan pa dag khyed dge ’dun ’byed ’dod par ma byed par (7) tshe daṅ ldan pa dag dge ’dun mthun pa ñid du ’dod par gyis śig | tshe daṅ ldan pa dag dge ’dun daṅ mthun par gyis śig | dge ’dun mthun mi phyed | kun du dga’ mi rtsod | mchog gcig ’don pa gcig ciṅ chu daṅ ’o ma gcig tu ’dres pa lta bur gyur la | ston (6a1) pa’i bstan pa gsal bar byed na bde ba la reg bar gnas par ’gyur gyis | tshe daṅ ldan pa dag dge ’dun ’byed pa’i rjes su phyogs śiṅ mi mthun par smra ba ’di lta bu ’di thoṅ śig ces bsgo bar bya’o || dge sloṅ de dag la dge sloṅ de rnams kyis de skad ces bsgo ba na (2) gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bstan par bya’o || lan gñis lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa na gźi de gtoṅ na de lta na (3) legs | gal te mi gtoṅ na dge ’dun lhag ma’o ||

若復苾芻。若一若二若(17)多。與彼苾芻共爲伴黨。同邪違正隨順而住。(18)時此苾芻語諸苾芻言。大徳。莫共彼苾芻有(19)所論説。若好若惡。何以故。彼苾芻是順法律。(20)依法律。語言無虚妄。彼愛樂者。我亦愛樂。諸(21)苾芻應語此苾芻言。具壽。莫作是説。彼苾(22)芻是順法律。依法律。語言無虚妄。彼愛樂者。(23)我亦愛樂。何以故。彼苾芻非順法律不依法(24)律。語言皆虚妄。汝莫樂破僧。當樂和合僧。應(25)與僧和合。歡喜無諍。一心一説如水乳合。(26)大師教法令得光顯安樂久住。具壽。可捨(27)破僧惡見順邪違正勸作諍事堅執而住。諸(28)苾芻如是諫時。捨者善。若不捨者。應可再(29)三殷勤正諫。隨教應詰。令捨是事。捨者(502a1)善。若不捨者。僧伽伐尸沙

11. If there are one, two, three, or many monk-comrades of a monk who is a speaker of disunion, and should these monks say to those [other] monks, “Do not, O Venerable Ones, say anything good or bad about this monk. Why? This monk, O Venerable Ones, speaks according to the Dharma and according to the Vinaya, and taking up our wish and objective, obtains [them]. This monk speaks knowingly and not unknowingly, and that which pleases this monk also pleases and seems good to us.” These monks [siding with the schism-maker] should be spoken to thus by the monks: “Do not let the Venerable Ones speak this way. That monk does not speak according to the Dharma and according to the Vinaya. [Do not say that that monk], taking up our wish and objective, obtains [them]. [Do not say] that monk speaks knowingly and not unknowingly, and that which pleases and seems good to that monk also seems good to you. Also, O Venerable Ones, do not take delight in a schism in the saṃgha, Again, do not [allow] a schism in the saṃgha to [provide] delight for the Venerable Ones. Let the Venerable Ones come together with the saṃgha, for the saṃgha is harmonious, on friendly terms, without dispute, and dwells in a happy condition under a one-pointed Dharma exposition, being one like milk and water, demonstrating the Teaching of the Teacher. Do not, O Venerable One, persist toward a division of the saṃgha. Abandon this form of speech which causes a division in the saṃgha.” These [schismatic] monks should be examined and instructed a second and a third time by the [other] monks for the abandonment of that course, and should they, being examined and instructed a second and a third time, abandon that course, this is good. If they should not abandon it, that is a saṃghāvaśeṣa,

saṃbahulā bhikṣavaḥ anyatamaṃ grāmaṃ vā nigamaṃ vā upaniḥśritya vihareyus te ca syuḥ kuladūṣakāḥ pāpasamācārāḥ teṣāṃ ca kulāni duṣṭāni dṛśyeran vā śrūyeran vā prajñāyeran vā | te bhikṣavaḥ bhikṣubhir evaṃ syur vacanīyāḥ -- āyuṣmantaḥ kuladūṣakāḥ pāpasamācārāḥ yuṣmākaṃ kulāni duṣṭāni dṛśyante ’pi śrūyante ’pi prajñāyante ’pi yuṣmākaṃ ca te pāpasamācārā dṛśyante ’pi śrūyante ’pi prajñāyante ’pi prakramadhvaṃ āyuṣmantaḥ yūyaṃ asmād āvāsād alaṃ yuṣmākaṃ iha vāseneti | evaṃ cet te bhikṣavas tān bhikṣūn vadeyuḥ -- chandagāmina āyuṣmantaḥ bhikṣava dveṣagāmino mohagāmino bhayagāminaś ca evaṃrūpāyāḥ āpattyāḥ ekatya bhikṣūn pravāsayanty ekatya bhikṣūn na pravāsayantīti | tatra bhikṣavaḥ evaṃ syur vacanīyāḥ -- mā āyuṣmanta evaṃ vadata | ekatya bhikṣavaś chandagāmino dveṣagāmino mohagāmino bhayagāminaś ca evaṃrūpāyāḥ āpattyāḥ ekatya bhikṣūn pravāsayanty ekatya bhikṣūn na pravāsayantīti | tat kasmād dhetoḥ | neme bhikṣavaś chandagāmino dveṣagāmino mohagāmino bhayagāminaś ca āyuṣmanta khalu kuladūṣakāḥ pāpasamācārāḥ yuṣmākaṃ kulāni duṣṭāni dṛśyante ’pi śrūyante ’pi pāpakāś ca yuṣmākaṃ samācārā dṛśyante ’pi śrūyante ’pi prajñāyante ’pi | bhikṣava āyuṣmantaś chandagāmino dveṣagāmino mohagāmino bhayagāminaś ca -- niḥsṛjata imām evaṃrūpāṃ kathām* | te bhikṣavaḥ bhikṣubhir evaṃ bhāsitavyāḥ -- evaṃ cet pratiniḥsṛjeyuḥ ity evaṃ kuśalaṃ no cet pratiniḥsṛjeyuḥ dvir api trir api samanuyoktavyāḥ samanuśāsitavyās tasya pratiniḥsargāya dvir api trir api samanuyoktavyāḥ samanuśāsitavyāḥ pratiniḥsṛjeyuḥ ity evaṃ kuśalaṃ no cet pratiniḥsṛjeyuḥ saṃghāvaśeṣaḥ |

dge sloṅ rab tu maṅ po dag groṅ ṅam groṅ rdal źig na ñe bar rten ciṅ gnas par gyur la | de dag kyaṅ khyim sun ’byin pa sdig pa’i chos kun du spyod bar gyur ciṅ | de dag gis khyim dag sun phyuṅ bar mthoṅ ṅam | thos (4) sam | rab tu śes | de dag sdig pa kun du spyod pa mthoṅ ṅam | thos sam | rab tu śes na dge sloṅ de dag la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa dag khyim sun ’byin pa sdig pa’i chos kun du spyod pa dag yin te | khyed kyis khyim dag sun phyuṅ bar yaṅ (5) mthoṅ źiṅ thos la rab tu śes | khyod sdig pa kun du spyod par yaṅ mthoṅ źiṅ thos la rab tu śes kyis | tshe daṅ ldan pa dag khyed ’di na gnas pas chog gis | gnas ’di nas deṅ śig ces bsgo bar bya’o || gal te de dag dge sloṅ rnams la ’di skad ces | tshe daṅ (6) ldan pa dag ’di na dge sloṅ kha cig ’dun pas ’gro ba | źe sdaṅ gis ’gro ba | gti mug gis ’gro ba | ’jigs pas ’gro ba dag yin te | ’di ltar ltuṅ ba ’dra ba kho na las dge sloṅ kha cig ni skrod par byed | kha cig skrod par mi byed do źes zer na | dge sloṅ de (7) dag la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa dag khyed de skad ces tshe daṅ ldan pa dag ’di na dge sloṅ kha cig ’dun pas ’gro ba | źe sdaṅ gis ’gro ba | gti mug gis ’gro ba | ’jigs pas ’gro ba dag yin te | ’di ltar ltuṅ ba ’dra ba kho na las (6b1) dge sloṅ kha cig ni skrod par byed | kha cig ni skrod par mi byed do źes ma zer cig | de ci’i phyir źe na | dge sloṅ de dag ni ’dun pas ’gro ba ma yin | źe sdaṅ gis ’gro ba ma yin | gti mug gis ’gro ba ma yin | ’jigs pas ’gro ba ma yin gyi | ’di ltar tshe daṅ (2) ldan pa dag ñid khyim sum ’byin pa sdig pa’i chos kun du spyod pa dag yin te | khyed ñid kyis khyim dag sun phyuṅ bar mthoṅ źiṅ thos la rab tu śes | khyed sdig pa kun du spyod par yaṅ mthoṅ źiṅ thos la rab tu śes pa’i phyir te | tshe daṅ ldan pa dag ’dun pas ’gro ba źes bya ba’i (3) tshig gi lam daṅ | źe sdaṅ gis ’gro ba | gti mug gis ’gro ba | ’jigs pas ’gro ba źes bya ba’i tshig gi lam ’di lta bu ’di thoṅ śig ces bsgo bar bya’o || dge sloṅ de dag la dge sloṅ rnams kyis de skad ces bsgo ba na gal te gźi de gtoṅ na de ltan legs | gal te mi (4) gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bsñan par bya’o || lan gñis lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa na gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na dge ’dun lhag (5) ma’o ||

若復衆多(2)苾芻。於村落城邑住。汚他家行惡行。汚(3)他家亦衆見聞知。行惡行亦衆見聞知。諸苾(4)芻應語彼苾芻言。具壽。汝等汚他家行惡(5)行。汚他家亦衆見聞知。行惡行亦衆見聞(6)知。汝等可去不應住此。彼苾芻語諸苾芻言。(7)大徳。有愛恚怖癡。有如是同罪。苾芻有驅者(8)有不驅者。時諸苾芻語彼苾芻言。具壽。莫作(9)是語。諸大徳。有愛恚怖癡。有如是同罪。苾芻(10)有驅者有不驅者。何以故。諸苾芻無愛恚怖(11)癡。汝等汚他家行惡行。汚他家亦衆見聞知。(12)行惡行亦衆見聞知。具壽。汝等應捨愛恚等(13)言。諸苾芻如是諫時。捨者善。若不捨者。應可(14)再三殷勤正諫。隨教應詰令捨是事。捨者善。(15)若不捨者。僧伽伐尸沙

12. If many monks who are corrupters of families and practitioners of evil should dwell near a certain village or town and the families corrupted by these [monks] should be seen, heard, or known of, these monks should be spoken to thus by the monks: “The Venerable Ones are corrupters of families and practitioners of evil, and the families corrupted by you are seen, heard, and known of. Depart, O Venerable Ones, from this āvāsa, You have lived here long enough!” If these [evil] monks should say to those [other] monks: “The monks, O Venerable Ones, are followers of desire, followers of malice, followers of delusion, and followers of fear. They banish some monks because of faults such as these, but do not banish some [other] monks”; the monks should be spoken to thus: “Do not, O Venerable Ones, speak in this way; that some monks are followers of desire, followers of malice, followers of delusion, and followers of fear; that they banish some monks because of faults such as these, but do not banish some [other] monks. Why? These monks are not followers of desire, followers of malice, followers of delusion, and followers of fear, but you Venerable Ones are indeed corrupters of families and practitioners of evil. The families corrupted by you are seen and heard, and your evil practices are seen, heard, and known of. [You] monks, O Venerable Ones, are followers of desire, followers of malice, followers of delusion, and followers of fear. Abandon this form of speech.” These [evil] monks should be spoken to thus by the monks. If they should abandon it, this is good. If they should not abandon if, they should be examined and instructed a second and a third time for the abandonment [of that course]. Should they, being examined and instructed a second and a third time, abandon [that course], this is good. If they should not abandon it, that is a saṃghāvaśeṣa.

bhikṣur iha kaścid durvācyasvabhāvo bhavati uddeśyaparyāpannaiḥ śikṣāpadaiḥ sugatasūtraparyāpannaiḥ bhikṣubhiḥ sahadharmeṇa sahavinayenocyamāna ātmānam avacanīyaṃ karoti -- mā mām āyuṣmantaḥ yūyaṃ kiṃcid vadata kalyāṇam akalyāṇaṃ vā aham api āyuṣmataḥ na kiṃcid vakṣyāmi kalyāṇam akalyāṇaṃ vā viramantu āyuṣmantaḥ mama vacanād aham api viraṃsyāmi yuṣmākaṃ vacanād iti | sa bhikṣur bhikṣubhir evaṃ syād vacanīyo -- āyuṣman uddeśyaparyāpannaiḥ śikṣāpadaiḥ sugatasūtraparyāpannaiḥ bhikṣubhiḥ sahadharmeṇa sahavinayenocyamāna ātmānam tvaṃ avacanīyaṃ karoṣi āyuṣman vacanīyam eva ātmānaṃ karotu āyuṣmantam bhikṣavo sahadharmeṇa sahavinayena vadantu āyuṣmān api bhikṣūn sahadharmeṇa sahavinayena vadatu evaṃ saṃbaddhā hi tasya bhagavataḥ tathāgatasya arhato samyaksaṃbuddhasya pariṣad yad idaṃ anyonyavacanīyād anyonyāpattivyutthāpanād iti māyuṣman ātmānaṃ avacanīyaṃ karotu | sa bhikṣur bhikṣubhir evaṃ bhāsitavyaḥ -- evaṃ ced tad vastu pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjed dvir api trir api samanuyoktavyaḥ samanuśāsitavyas tasya pratiniḥsargāya dvir api trir api samanuyoktavyaḥ samanuśāsitavyaḥ pratiniḥsṛjed tad vastu ity evaṃ kuśalaṃ no cet pratiniḥsṛjet saṃghāvaśeṣaḥ |

’di na dge sloṅ ’ga’ źig bka’ blo mi bde ba’i raṅ bźin can du gyur la | de la dge sloṅ rnams kyis gdon par gtogs pa bslabs pa’i gźi rnams daṅ | bde bar gśegs pa’i mdor gtogs pa rnams kyis chos daṅ mthun pa daṅ | ’dul ba daṅ mthun par (6) smras pa na | tshe daṅ ldan pa dag khyed cag dge yaṅ ruṅ | sdig kyaṅ ruṅ | bdag la ci yaṅ ma smra źig | bdag kyaṅ dge yaṅ ruṅ | sdig kyaṅ ruṅ | tshe daṅ ldan pa dag la ci ’ad mi smra’o || tshe daṅ ldan pa dag gis bdag la tshig gi lam thoṅ śig | khyed la yaṅ bdag (7) gis smras pas ci źig bya źes bdag ñid brjod par bya ba ma yin par byed na | dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa khyod dge sloṅ rnams kyis gdon par gtogs pa bslab pa’i gźi rnams daṅ | bde bar gśegs pa’i mdor gtogs pa rnams kyis chos daṅ mthun (7a1) pa daṅ | ’dul ba daṅ mthun par smras pa na | bdag ñid brjod par bya bam yin par ma byed par | tshe daṅ ldan pas bdag ñid brjod par bya ba kho nar gyis śig | dge sloṅ rnams tshe daṅ ldan pa la chos daṅ mthun pa daṅ | ’dul ba daṅ mthun par smra ba (2) na | tshe daṅ ldan pa yaṅ dge sloṅ rnams la chos daṅ mthun pa daṅ | ’dul ba daṅ mthun par smros śig | de ci’i phyir źe na | ’di lta ste | gcig la gcig brjod par bya ba ñid du byed pa daṅ | gcig la gcig ’doms śiṅ rjes su ston pa daṅ | gcig gis gcig (3) ltuṅ ba las sloṅ ba ñid de lta bus bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag pa rdzogs pa’i saṅs rgyas de’i ’khor ’di ’phel bar ’gyur gyis | tshe daṅ ldan pa khyod bdag ñid brjod par bya ba ma yin par byed pa’i las kyi mtha’ ’di lta bu ’di thoṅ śig (4) ces bsgo bar bya’o || dge sloṅ de la dge sloṅ rnams kyis de skad bsgo ba na gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bstan par bya’o || lan gñis (5) lan gsum du yaṅ dag par bsgo || yaṅ dag par bstan pa na gźi de gtoṅ na de ltan legs | gal te mi gtoṅ na dge ’dun lhag ma’o ||

若復苾芻。惡性(16)不受人語。諸苾芻於佛所説戒經中。如法如(17)律勸誨之時。不受諫語言。諸大徳。莫向我説(18)少許若好若惡。我亦不向諸大徳説若好若(19)惡。諸大徳止。莫勸我。莫1論説我。諸苾芻語(20)是苾芻言。具壽。汝莫不受諫語。諸苾芻於戒(21)經中。如法如律勸誨之時。應受諫語。具壽。如(22)法諫諸苾芻。諸苾芻亦如法諫。具壽。如是如(23)來應正等覺佛聲聞衆。便得増長。共相諫誨。(24)具壽。汝應捨此事。諸苾芻如是諫時。捨者善。(25)若不捨者。應可再三慇懃正諫。隨教應詰。令(26)捨是事。捨者善。若不捨者。僧伽伐尸沙

13. If some monk here who is difficult to speak to, being spoken to by the monks in accordance with the Dharma and in accordance with the Vinaya, concerning the moral precepts included in the exposition and included in the Sūtras of the Sugata, makes himself one who is not to be spoken to, saying, “Do not, O Venerable Ones, say anything to me, either good or bad, and also I will not say anything good or bad to the Venerable Ones. Let the Venerable Ones abstain from speaking to me, and also I will abstain from speaking to you”; that monk should be spoken to thus by the monks: “You, o Venerable One, being spoken to by the monks in accordance with the Dharma and in accordance with the Vinaya, concerning the moral precepts included in the exposition and included in the Sūtras of the Sugata, make yourself one who is not to be spoken to. Let the Venerable One make himself one who is to be spoken to. Let the monks speak to the Venerable One in accordance with the Dharma and in accordance with the Vinaya, and also let the Venerable One speak to the monks in accordance with the Dharma and in accordance with the Vinaya, for thus, through mutual speech and through mutual helping to eliminate faults, will the community of the Blessed One, the Tathāgata, the Arhant, the Fully Enlightened One, be bound together. Do not let the Venerable One make himself one who is not to be spoken to.” That monk should be spoken to thus by the monks. If he should abandon that course, this is good. If he should not abandon it, he should be examined and instructed a second and a third time for the abandonment of that [course]. Should he, being examined and instructed a second and a third time, abandon that course, this is good.lfhe should not abandon it, that is a saṃghāvaśeṣa.

uddiṣṭā mayāyuṣmantas trayodaśa saṃghāvaśeṣā dharmāḥ | nava prathamāpattayaś catvāro yāvattṛtīyakā yeṣāṃ bhikṣur anyatamānyatamaṃ dharmam āpanno yāvatkālaṃ jānan pratichādayati tāvatkālaṃ tena akāmataḥ paryuṣitavyam* | akāmataḥ paryuṣitaparivāsena bhikṣuṇā uttariṣaḍrātraṃ saṃghamānatvaṃ cartavyaṃ bhavati | cīrṇamānatto bhikṣur āvarhaṇapratibaddhaḥ kṛtānudharmaḥ bhikṣusaṃghasya ārādhitacitto yatra syād viṃśatigaṇo bhikṣusaṃghasya tatra ca so bhikṣur āvarhitavyaḥ | ekenāpi ced ūno viṃśatigaṇo bhikṣusaṃghas taṃ bhikṣum āvarhet sa ca bhikṣur anāvrīḍas te ca bhikṣavo gārhyāḥ tatra samayaḥ | yatrāhaṃ āyuṣmataḥ paripṛcchāmi -- kaścit sthātra pariśuddhāḥ dvir api trir api paripṛcchāmi -- kaścit sthātra pariśuddhāḥ pariśuddhā atrāyuṣmanto yasmāt tūṣṇīm evaitad dhārayāmi |

tshe daṅ ldan pa dag bdag gis dge ’dun lhag ma’i chos bcu gsum po dag bton zin to || de dag las dgu ni ltuṅ ba daṅ po dag (6) ñid kyis so || bźi ni lan gsum gyi bar gyis so || dge sloṅ gis de dag las ltuṅ ba gaṅ yaṅ ruṅ ba źig byas la | ji srid du śes bźin du ’chab par byed pa de srid du des mi ’dod bźin du spo ba bya’o || dge sloṅ gis mi ’dod bźin du spo ba byas nas de’i ’og tu źag (7) drug gi bar du dge ’dun mgu bar bya ba spyad par bya’o || dge sloṅ gis mgu bar bya ba spyad nas dbyuṅ bar bya ba la thogs te chos daṅ mthun par byas | dge sloṅ gi dge ’dun gyi sems mgu bar byas na gaṅ na dge sloṅ ñi śu’i tshogs kyi dge ’dun yod pa der dge sloṅ de (7b1) dbyuṅ bar bya’o || gal te dge sloṅ ñi śur gcig gis ma tshaṅ ba’i tshogs kyi dge ’dun gyis dge sloṅ de ’byin par byed na | dge sloṅ de yaṅ ma phyin la dge sloṅ de dag kyaṅ smad par bya ba yin te de la de ni chog yin no || de la bdag gis tshe daṅ ldan pa dag la ci ’di khyed (2) yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to || ||

(27)諸大徳。我已説十三僧伽伐尸沙法。九初便(28)犯四。至三諫。若苾芻隨一一犯故覆藏者。(29)隨覆藏日衆應與作不樂波利婆娑。行波利婆(502b1)娑竟。衆應與作六夜摩那。行摩那竟。餘(2)有出罪。應二十僧中出是苾芻罪。若少一人(3)不滿二十衆。是苾芻罪不得除。諸苾芻皆得(4)罪。此是出罪法今問諸大徳。是中清淨(5)不如是三説諸大徳。是中清淨默然故我今如是持

O Venerable Ones, the thirteen saṃghāvaśeṣa dharmashave been recited by me: nine which become faults at once and four which do not become faults up to the third admonition. If a monk has fallen into one or another of these [faults], so much time [parivāsa] should be spent by that [monk], even unwillingly, as he knowingly conceals it. When that monk, even unwillingly, has completed the parivāsa, six more nights should be spent [undergoing] mānatva in the saṃgha. When the mānatva has been completed, the monk, with satisfied mind, should be pardoned by the avarhana ceremony” by the Bhikṣu-saṃgha, done according to Dharma. If the; Bhikṣu-saṃgha is a group of twenty, that monk should be reinstated. If a Bhikṣu-saṃgha should reinstate that monk while being a group of twenty lacking by even one [monk], that monk is not reinstated and the monks are blameworthy. This is the proper conduct. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? A second and also a third time I ask the Venerable Ones-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

dvāv aniyatau dharmau |

The Two Aniyata Dharmas

sdom la |
dben pa skyabs yod ’dug pa’o ||

(6)諸大徳。此二不定法半月半月戒經中説
(7)攝頌曰
(8)若在屏障中　堪行婬欲處
(9)及在非障處　無有第三人

imau khalu āyuṣmantau dvau aniyatau dharmau anvardhamāsaṃ prātimokṣasūtroddeśam āgacchataḥ |

tshe daṅ ldan (3) pa dag ma ṅes pa’i chos gñis po ’di dag ni zla ba phyed phyed ciṅ so sor thar pa’i mdo ’don pa las ’byuṅ ṅo ||

Now, O Venerable Ones, the two aniyata dharmas come up in the halfmonthly Prātimokṣa Sūtra recitation.

yaḥ punar bhikṣur mātṛgrāmeṇa sārdham eka ekikayā rahasi praticchanne āsane niṣadyāṃ kalpayed alaṃ kāmayitum* | sacec chrāddheyavacanopāsikā trayāṇāṃ dharmāṇām anyatamānyatamadharmeṇa vadet pārājikena vā saṃghādiśeṣeṇa vā pāyantikena vā niṣadyāṃ bhikṣuḥ pratijānamānaḥ trayāṇāṃ dharmāṇām anyatamānyatamena dharmeṇa kārayitavyaḥ pārājikena vā saṃghāvaśeṣeṇa vā pāyantikena vā yena yena vā punaḥ śrāddheyavacanopāsikā taṃ bhikṣuṃ dharmeṇa vadet tena tena dharmeṇa sa bhikṣuḥ kārayitavyo ’yaṃ dharmo ’niyataḥ |

yaṅ dge sloṅ gaṅ bud med kyi yul daṅ lhan cig gcig pu gcig daṅ dben pa skyabs yod pa na ’dod pa byar ruṅ bar stan la ’dug par byed ciṅ | de la gal te dge (4) bsñen ma yiṅ ches pa’i tshig daṅ ldan pas chos gsum po pham par ’gyur ba’am || dge ’dun lhag ma’am | ltuṅ byed las chos gaṅ yaṅ ruṅ bas smras par gyur la | dge sloṅ gis ’dug par khas blaṅs na chos gsum po pham par gyur pa’am | dge ’dun lhag ma’am | (5) ltuṅ byed las chos gaṅ yaṅ ruṅ bas byed du gźug ciṅ | dge sloṅ de la dge bsñen ma yid ches pa’i tshig daṅ ldan pas chos gaṅ daṅ gaṅ gis smras par gyur pa’i chos de daṅ des dge sloṅ de byed du gźug ste | de ni ma ṅes pa’i chos so ||

(10)若復苾芻獨與一女人。在於屏障堪行婬處(11)坐。有正信鄔波斯迦。於三法中隨一而説。若(12)波羅市迦。若僧伽伐尸沙。若波逸底迦。彼坐(13)苾芻自言其事者。於三法中應隨一一法治。(14)若波羅市迦。若僧伽伐尸沙。若波逸底迦。或(15)以鄔波斯迦所説事治彼苾芻。是名不定法

1. Whatever monk should sit down with a woman, one with the other, in secret, on a concealed seat suitable to have sexual intercourse, and if a trustworthy upāsikā should accuse [him] of one or another of three dharmas: [either] with a pārājika, saṃghāvaśeṣa, or pāyāntika dharma, that monk, admitting that he was so seated, should be dealt with according to one or another of threedharmas: [either] a pārājika, saṃghāvaśeṣa, or pāyāntika dharma; or by whichever dharma that trustworthy upasika should accuse that monk. So should that monk be dealt with by this or that dharma. This is an aniyata.

yaḥ punar bhikṣur mātṛgrāmeṇa sārdham eka ekikayā rahasi praticchanne āsane niṣadyāṃ kalpayen nālaṃ kāmayitum* | sacec chrāddheyavacanopāsikā dvayor dharmayoḥ anyatamānyatamadharmeṇa vadet saṃghāvaśeṣeṇa vā pāyantikena vā niṣadyāṃ bhikṣuḥ pratijānato dvayor dharmayoḥ saṃghāvaśeṣeṇa vā pāyantikena vā yena yena vā punaḥ śrāddheyavacanopāsikā taṃ bhikṣuṃ dharmeṇa vadet tena tena dharmeṇa sa bhikṣuḥ kārayitavyo ’yam api dharmo ’niyataḥ |

yaṅ dge sloṅ gaṅ bud med kyi yul daṅ (6) lhan cig gcig pu gcig daṅ dben pa skyabs yod pa na ’dod pa byar mi ruṅ bar stan la ’dug par byed ciṅ | de la gal te dge bsñen ma yid ches pa’i tshig daṅ ldan pas | chos gñis po dge ’dun lhag ma’am | ltuṅ byed las chos gaṅ yaṅ ruṅ bas smras par gyur la | (7) dag sloṅ gis ’dug par khas blaṅs na chos gñis po dge ’dun lhag ma’am | ltuṅ byed las chos gaṅ yaṅ ruṅ bas byed du gźug ciṅ | dge sloṅ de la dge bsñen ma yid ches pa’i tshig daṅ ldan pas chos gaṅ daṅ gaṅ gis smras par gyur pa’i chos de daṅ des dge sloṅ de byed du (8a1) gźug ste | de yaṅ ma ṅes pa’i chos so ||

(16)若復苾芻獨與一女人。在非屏障不堪行婬(17)處坐。有正信鄔波斯迦。於二法中隨一而(18)説。若僧伽伐尸沙。若波逸底迦彼坐苾芻自(19)言其事者。於二法中應隨一一法治。若僧(20)伽伐尸沙。若波逸底迦。或以鄔波斯迦所説(21)事治彼苾芻。是名不定法

2. Whatever monk should sit down with a woman, one with the other,in secret, on a concealed seat not suitable to have sexual intercourse.lv” and if a trustworthy upasika should accuse [him] of one or another of two dharmas: [either] with a saṃghāvaśeṣa or pāyāntika dharma, that monk, because of admitting that he was so seated, [should be dealt with] according to one or another of two dharmas: [either] a saṃghāvaśeṣa or pāyāntika dharma; or by whichever dharma that trustworthy upasika should accuse that monk. So should that monk be dealt with by this or that dharma. This is an aniyata.

uddiṣṭā me āyuṣmantaḥ dvāv aniyatau dharmau | tatrāham āyuṣmataḥ paripṛcchāmi -- kaścit sthātra pariśuddhāḥ dvir api trir api paripṛcchāmi -- kaścit sthātra pariśuddhāḥ pariśuddhā atrāyuṣmanto yasmāt tūṣṇīm evam etad dhārayāmi |

tshe daṅ ldan pa dag bdag gis ma ṅes pa’i chos gñis po dag bton zin to || de la bdag gis tshe daṅ ldan pa dag la ci ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su dag gam źes lan (2) gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to || ||

諸大徳。我已(22)説二不定法。今問諸大聽。是中清淨不如是三説諸(23)大徳。是中清淨。默然故我今如是時

O Venerable Ones, the two aniyata dharmas have been recited by me. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? A second and also a third time I ask the Venerable Ones - Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

triṃśan naisargikapāyantikā dharmāḥ

The Thirty Niḥsargika-Pāyantika Dharmas

sdom la |
’chaṅ ba ’bral ba ’jog pa daṅ ||
’khrur ’jug pa daṅ len pa daṅ || sloṅ daṅ stod g-yogs smad g-yogs bcas | rin thaṅ (3) so sor bskur ba’o ||

(24)諸大徳。此三十泥薩祇波逸底迦法半月半經中説
(25)月戒經中説經中説
(26)初攝頌曰
(27)持離畜浣衣　取衣乞過受
(28)同價及別主　遣使送衣直

ime khalu āyuṣmantas triṃśan naisargikāḥ pāyantikā dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

tshe daṅ ldan pa dag spaṅ ba’i ltuṅ byed kyi chos sum bcu po ’di dag ni zla ba phyed phyed ciṅ so sor thar pa’i mdo ’don pa las ’byuṅ ṅo ||

Now, O Venerable Ones, the thirty niḥsargika-pāyāntika dharmas come up in the half-monthly Prātimokṣa Sūtra recitation.

niṣṭhitacīvareṇa bhikṣuṇā uddhṛte kaṭhine daśāhaparamaṃ atirekacīvaram avikalpitaṃ dhārayitavyaṃ tataḥ uttari dhārayen naisargikā pāyantikā |

dge sloṅ chos gos zin pas sra brkyaṅ phyuṅ na | źag bcu’i bar du gos lhag pa rnams par ma brtags pa bcaṅ bar bya’o || (4) de las ’das par bcaṅs na spaṅ ba’i ltuṅ byed do ||

(29)若復苾芻作衣已竟。羯恥那衣復出。得長衣(502c1)齊十日不分別應畜。若過畜者。泥薩祇波逸(2)底迦

1. When a monk has been provided with a [set of] robes, and the kaṭhina ceremony has been suspended, an extra, optional robe may be worn up to ten days. Should he wear it beyond that, that is a niḥsargika-pāyāntika,

niṣṭhitacīvaro bhikṣuḥ uddhṛtakaṭhine ekarātram api cet trayāṇāṃ cīvarāṇām anyatamānyatamasya cīvarād bahiḥsīmāṃ vipravased anyatra saṃghasaṃmatyā [Hs.: saṃghasaṃvṛttyā] naisargikapāyantikā |

dge sloṅ chos gos zin pas sra brkyaṅ phyuṅ na | gal te nub gcig kyaṅ chos gos gsum las chos gos gaṅ yaṅ ruṅ pa daṅ | mtshams kyi phyi rol du ’bral bar byed na | dge ’dun gyis gnaṅ ba ma gtogs te spaṅ ba’i (5) ltuṅ byed do ||

若復苾芻作衣已竟。羯恥那衣復(3)出。於三衣中離一一衣界外宿。下至一夜。除(4)衆作法。泥薩祇波逸底迦

2. If a monk who has been provided with a [set of] robes, when the kaṭhina ceremony has been suspended, should be separated, outside the sīma, from one or another of the three robes, even for one night, except with the permission of the saṃgha, that is a niḥsargika-pāyāntika.

niṣṭhitacīvarasya bhikṣor uddhṛte kaṭhine utpatya akālacīvaram ākāṃkṣinā tena bhikṣuṇā tac cīvaraṃ pratigṛhītavyaṃ pratigṛhya sacet paripūryate kṣipram eva kṛtvā dhārayitavyam* | no cet paripūryate māsaparamaṃ tena bhikṣuṇā tac cīvaram upanikṣiptavyaṃ satyāṃ cīvarapratyāśāyām ūnasya vā paripūrayet tataḥ uttari upanikṣipen naisargikapāyantikā |

dge sloṅ chos gos zin pas brkyaṅ phyuṅ na | dus ma yin pa’i gos śig rñed la ’dod na dge sloṅ des gos de blaṅ bar bya’o || blaṅs nas gal te laṅs na myur ba kho nar gos su byas la bcaṅ bar bya’o || gal te mi laṅs la kha ma laṅs pa kha skoṅ (6) ba’i gos la re ba yod na dge sloṅ des gos de z+l+ka ba gcig gi mthar gźag par bya’o || de las ’das par ’jog spaṅ ba’i ltuṅ byed do ||

若復苾芻作(5)衣已竟。羯恥那衣復出。得非時衣欲須應受。(6)受已當疾成衣若有望處求令滿足。若不足(7)者得畜經一月。若過者。泥薩祇波逸底迦

3. A robe accruing to a monk at the wrong time: when he has been provided with a [set of] robes, and the kaṭhina ceremony has been suspended, may be accepted by that monk if he wishes. Having accepted that robe, and making it up quickly, it should be worn if it is completed. If it is not completed, that robe should be laid aside by that monk for a month at the most when hope exists that he may complete the deficiency of the robe. Should he lay it aside in excess of that, that is a niḥsargika-pāyāntika.

yaḥ punar bhikṣur ajñātikayā bhikṣuṇyā purāṇacīvaraṃ dhāvayed raṃjayed ākoṭayed vā naisargikapāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ ma ñe du ma yin pa la gos rñiṅ pa ’khrur ’jug gam | ’tshed du ’jug gam | ’chag tu ’jug na spaṅ ba’i (7) ltuṅ byed do ||

(8)若復苾芻使非親苾芻尼浣染打故衣者。泥(9)薩祇波逸底迦

4. Whatever monk should have an old robe washed. dyed, or beaten by an unrelated nun, that is a niḥsargika-pāyāntika.

yaḥ punar bhikṣur ajñātikayā bhikṣuṇyā santikāc cīvaraṃ pratigṛhṇīyād anyatra parivartakān naisargikapātayantikā |

yaṅ dge sloṅ gaṅ dge sloṅ ma ñe du ma yin pa las gos len na | brjes pa ma gtogs te spaṅ ba’i ltuṅa byed do ||

若復苾芻從非親苾芻尼(10)取衣者。除貿易。泥薩祇波逸底迦

5. Whatever monk should accept a robe from a nearby, unrelated nun, except in exchange, that is a niḥsargika-pāyāntika,

yaḥ punar bhikṣur ajñātigṛhapatiṃ gṛhapatipatnīṃ vopasaṃkramya cīvaraṃ vijñāpayed anyatra samayān naisargikapāyantikā | tatrāyaṃ samaya ācchinnacīvaro bhikṣur bhavati naṣṭacīvaro dagdhacīvaro ūḍhacīvaro hṛtacīvaro ’yaṃ tatra samayaḥ |

yaṅ dge sloṅ gaṅ khyim bdag gam | khyim bdag gi chuṅ ma ñe du ma yin pa’i gan du soṅ ste | gos sloṅ na dus ma gtogs te spaṅ ba’i ltuṅ byed (8b1) do || de la dus ni ’di yin te | dge sloṅ gos phrogs sam | gos rlag gam | gos tshig gam | gos rluṅ gis khyer ram | gos chus khyer na de la de ni dus yin no ||

若(11)復苾芻從非親居士居士婦乞衣。除餘時。泥(12)薩祇波逸底迦。餘時者。若苾芻奪衣失衣燒(13)衣吹衣漂衣。此是時

6. Whatever monk, having approached an unrelated householder or householder's wife, should ask for a robe, except at the right time, that is a niḥsargika-pāyāntika. Under those circumstances, this is the right time: when a monk is one whose robe has been stolen. whose robe has been destroyed. whose robe has been burned, whose robe has been washed away, whose robe has been carried off [by wind]. This is the right time in this matter.

ācchinnacīvareṇa bhikṣuṇā naṣṭacīvareṇa dagdhacīvareṇa ūḍhacīvareṇa hṛtacīvareṇājñātigṛhapatinā gṛhapatipatnīṃ cīvaraṃ vijñāpayitavyaḥ taṃ cec chrāddho brāhmaṇo gṛhapatir vātyarthaṃ saṃbahulaiś cīvaraiḥ pravārayed ākāṃkṣatā tena bhikṣuṇā sāntarottaraparamaṃ tasmāc cīvaraṃ pratigṛhītavyaṃ tata uttari pratigṛhṇīyān naisargikā pāyantikā |

dge sloṅ gos phrogs sam | gos rlag gam | gos tshig gam | gos rluṅ gis khyer ram | gos (2) chus khyer na khyim bdag gam | khyim bdag gi chuṅ ma ñe du ma yin pa’i gan du soṅ la | gos bslaṅ bar bya’o || de la gal te bram ze’am | khyim bdag dad pa can źig gis dus kyis gos maṅ po dag stobs la ’dod na dge sloṅ des de las gos stod g-yogs smad (3) g-yogs daṅ bcas pa’i mthar thug par blaṅ bar bya’o ||de las lhag par len na spaṅ ba’i ltuṅ byed do ||

若復苾芻奪衣失(14)衣燒衣吹衣漂衣。從非親居士居士婦乞衣。(15)彼多施衣。苾芻若須應受上下二衣。若過受(16)者。泥薩祇波逸底迦

7. When a monk whose robe has been stolen, whose robe has been destroyed. whose robe has been burned, whose robe has been washed away, or whose robe has been carried off [by wind], having approached an unrelated householder or householder's wife, should ask for a robe, if that faithful [wife] or Brāhmaṇa householder should offer that one excessively, regarding [material for] many robes, [material for] an inner and upper robe at the most should be accepted from that one by the monk, if he wishes. Should he accept in excess of that, that is a niḥsargika-pāyāntika.

bhikṣuṃ khalūddiśyājñātinā gṛhapatinā gṛhapatipatnyā vā cīvaracetanakāni pratyupasthāpitāni syuḥ ebhir ahaṃ cīvaracetanakair evaṃrūpaṃ caivaṃrūpaṃ ca cīvaraṃ cetayitvā evaṃnāmā bhikṣur upasaṃkramiṣyati tam ācchādayiṣyāmi cīvareṇa kāle kalpikeneti | tatra caiko bhikṣuḥ pūrvam apravāritaḥ san kaṃcid eva vikalpaṃ pratipadya tam ajñātiṃ gṛhapatiṃ gṛhapatipatnīṃ vopasaṃkramyaivaṃ vaded yāni tāni āyuṣmatā mām uddiśya cīvaracetanakāni pratyupasthāpitāni sādhyāyuṣmaṃs te cīvaracetanakair evaṃrūpaṃ caivaṃrūpaṃ ca cīvaraṃ cetayitvā ācchādaye ’haṃ cīvareṇa kālena kalpikeneti | abhiniṣpanne cīvare naisargikā pāyantikā |

dge sloṅ gi phyir khyim bcag gam | khyim bdag gi chuṅ ma ñe du ma yin pas gos kyi rin dag spags nas bdag gis gos kyi rin ’di dag gis gos ’di daṅ ’di (4) lta bu źig ños la | dge sloṅ miṅ ’di źes bya ba ’oṅs na | de la gos ruṅ ba dus su bskon no sñam ba las | de la gal de dge sloṅ de la sṅar ma bstabs par rnam par rtog pa ’ga’ źig byuṅ ste | bzaṅ po ’dod pa’i phyir khyim bdag gam | khyim bdag gi chuṅ ma (5) ñe du ma yin pa de’i gan du soṅ nas ’di skad ces | tshe daṅ ldan pas bdag gi phyir gos kyi rin gaṅ dag spags pa’i gos kyi rin de dag gis tshe daṅ ldan pa gos ’di daṅ ’di lta bu źig ños la | bdag la gos ruṅ ba dus su legs par skon cig ces smras te | gos grub na (6) spaṅ ba’i ltuṅ byed do ||

若復苾芻有非親(17)居士居士婦。共辦衣價。當買如是清淨衣。與(18)某甲苾芻。及時應用。此苾芻先不受請。因(19)他告知。便詣彼家作如是語。善哉仁者。爲我(20)所辦衣價。可買如是清淨衣及時與我。爲好(21)故。若得衣者。泥薩祇波逸底迦

8. If robe prices are assembled, having been intended for a monk, by an unrelated householder or householder's wife, thinking, “Such named monk will approach, and I, having purchased such and such a robe with these robe prices, will present him with a robe, properly, at the right time”; and if one monk, approaching, but not having been previously invited, [seeking to] obtain a gift, should say to that unrelated householder or householder's wife: “These are robe prices which, having been assembled by the Venerable One, are intended for me. Indeed it is good for you, O Venerable One, that you should, having purchased such and such a robe with the robe prices, present [me] with a robe, properly, at the right time”; in the obtaining of the robe, there is a niḥsargika-pāyāntika,

bhikṣuṃ khalūddiśyājñātinā gṛhapatinā gṛhapatipatnyā ca pratyekapratyekāni cīvaracetanakāni pratyupasthāpitāni syuḥ | ebhir āvāṃ pratyekapratyekaiḥ cīvaracetanakair evaṃrūpaṃ caivaṃrūpaṃ ca pratyekapratyekaṃ cīvaraṃ cetayitvā evaṃnāmā bhikṣur upasaṃkramiṣyati tam ācchādayiṣyāvaḥ | pratyekapratyekābhyāṃ cīvaracetanakābhyāṃ kāle kalpikābhyām iti | tatra cet sa bhikṣuḥ pūrvam apravāritaḥ san kaṃcid eva vikalpam āpatya tam ajñātigṛhapatiṃ gṛhapatipatnīṃ vopasaṃkramyaivaṃ vaded yāni tāny āyuṣmatyātmān uddiśya pratyekapratyekāni cīvaracetanakāni pratyupasthāpitāni | sādhyāyuṣmatau tau pratyekapratyekaiś cīvaracetanakair evaṃrūpaṃ caivaṃrūpaṃ ca cīvaraṃ cetayitvā ācchādayatām ubhāv api bhūtvā ekaikena cīvareṇa kāle kalpikena kalyāṇakāmatām upādāyābhiniṣpanne cīvare naisargikā pāyantikā |

dge sloṅ gi phyir khyim bdag daṅ khyim bdag gi chuṅ ma ñe du ma yin pas gos kyi rin so so ba de dag spags nas | bdag cag gñis kyis gos kyi rin so so ba ’di daṅ ’di lta bu so so ba dag ños la | dge sloṅ miṅ ’di źes bya ba (7) ’oṅs pa daṅ | bdag cag gñis kyis so so nas de la gos ruṅ ba dus su bskon no sñam pa las de na gal te dge sloṅ de la sṅar ma bstabs par rtog pa ’ga’ źig byuṅ ste || bzaṅ po ’dod pa’i phyir khyim bdag daṅ | khyim bdag gi chuṅ ma ñed du ma yin pa de (9a1) dag gi gan du soṅ nas ’di skad ces | tshe daṅ ldan pa dag gis bdag gi phyir gos kyi rin so so ba gaṅ dag spags pa’i gos kyi rin de dag gis tshe daṅ ldan pa dag gos ’di daṅ ’di lta bu so so ba dag ños la gñi ga ’dus te | bdag la gos ruṅ bcig dus su (2) legs par skon cig cis smras te | gos grub na spaṅ ba’i ltuṅ byed do ||

若復苾(22)芻有非親居士居士婦。各辦衣價。當買如是(23)清淨衣。與某甲苾芻。此苾芻先不受請。因他(24)告知。便詣彼家作如是語。善哉仁者。爲我所(25)辦衣價。可共買如是清淨衣。及時與我。爲好(26)故。若得衣者。泥薩祇波逸底迦

9. If various robe prices are assembled, having been intended for a monk, by an unrelated householder and a householder's wife, thinking, “The monk will approach, and we, [having each purchased a robe] with these various [robe prices], will present that one with the two robes, one by one, properly, at the right time”; and if that monk, approaching, but not having been previously invited, [seeking to] procure a gift, should say to that unrelated householder or householder's wife: “These are various robe prices which, having been assembled by the Venerable One, are intended for me. Indeed it is good. Let the Venerable Ones, having purchased such and such a robe with the various robe prices, present [me] with a robe, properly, at the right time, both [prices] for one [robe]”; ill the obtaining of the robe, having taken up the desire for something excellent, there is a niḥsargika-pāyāntika,

bhikṣuṃ khalūddiśya rājñā vā rājamātreṇa vā brāhmaṇena vā gṛhapatinā vā naigamena vā jānapadena vā dhaninā vā śreṣṭhinā vā sārthavāhena vā dūtasya haste cīvaracetanakāni anupreṣitāni syuḥ | atha sa dūtas tāni cetanakāni ādāya yena sa bhikṣus tenopasaṃkrāmed upasaṃkramya taṃ bhikṣum evaṃ vaded yat khalv ārya jānīyāt tvām uddiśya rājñā vā rājamātreṇa vā brāhmaṇena vā gṛhapatinā vā naigamena vā jānapadena vā dhaninā vā śreṣṭhinā vā sārthavāhena vā cīvaracetanakena vānupreṣitāny āryaṃ pratigṛhṇātv anukampām upādāya | tena bhikṣuṇā sa dūta idaṃ syād vacanīyaḥ -- gacchāyuṣman dūta bhikṣūṇāṃ cīvaracetanakāni patyante parigṛhītuṃ | cīvaraṃ tu vayaṃ labdhvā pratigṛhṇīmaḥ kāle kalpikaṃ | sa dūtas taṃ bhikṣum evaṃ vaded asti kaścid āryāṇāṃ vaiyyāvṛtyakaro ya āryāṇāṃ vaiyyāvṛtyaṃ pratyanubhavatīti | cīvarārthikena bhikṣuṇā vaiyyāvṛtyakaro vyapadeṣṭavya ārāmiko vā upāsako vā ete dūta bhikṣūṇāṃ vaiyyāvṛtyakarā ete bhikṣūṇāṃ vaiyyāvṛtyaṃ pratyanubhavantīti | atha sa dūtas tāni cīvaracetanakāny ādāya yena sa vaiyyāvṛtyakaras tenopasaṃkrāmet* | upasaṃkramya taṃ vaiyyāvṛtyakaram evaṃ vadet* | khalv āyuṣman vaiyyāvṛtyakara jānīyā ebhis taṃ cīvaracetanakair evaṃrūpam caivaṃrūpaṃ ca cīvaraṃ cetayitvā evaṃnāmā bhikṣur upasaṃkramiṣyati tam ācchādayethā cīvareṇa kāle kalpiteneti | atha sa dūtas taṃ vaiyyāvṛtyakaraṃ sādhu ca suṣṭhu ca samanuyujya samanuśiṣya yena sa bhikṣus tena saṃkrāmet* | upasaṃkramya taṃ bhikṣum evaṃ vaded yo ’sāv āryeṇa vaiyyāvṛtyakaro vyapadiṣṭaḥ samanuśiṣṭaḥ samayena tam upasaṃkrāmethā ācchādayiṣyati sa satvāṃ cīvareṇa kāle kalpiteneti | cīvarārthikena bhikṣuṇā vaiyyāvṛtyakara upasaṃkramya dvis triś codayitavyaḥ smārayitavyo ’rthiko ’smy āyuṣman vaiyyāvṛtyakara cīvareṇārthiko ’smy āyuṣman vaiyyāvṛtyakara cīvareṇeti | dvis triś codayataḥ smārayataḥ sacet tac cīvaram abhiniṣpadyate ity evaṃ kuśalaṃ no ced abhiniṣpadyeta catuṣpaṃcaṣaṭkṛtvaḥ paraṃ tūṣṇīm uddeśe sthātavyaṃ catuṣpaṃcaṣaṭkṛtvā paraṃ tūṣṇahīm uddeśe sthitasya sacet tac cīvaram abhiniṣpadyeta ity evaṃ kuśalaṃ no ced abhiniṣpadyeta na uttari dhyāyacchec cīvarasyābhinivartaye abhiṣpanne cīvare naisargikapāyantikā | no ced abhiniṣpadyeta yasyā diśas tāni cīvaracetanakāny ānītāni tatra svayaṃ vā gantavyam āpto vā dūto ’nupreṣitavyaḥ yāni tāny āyuṣmadbhir evaṃnāmānaṃ bhikṣum uddiśya cīvaracetanakāny anupreṣitāni na tāni tasya bhikṣoḥ kaṃcid arthaṃ spharanti prajānātv āyuṣmantaḥ svam arthaṃ mā vo ’rthaḥ praṇaśyatv ity ayaṃ tatra sāmayaḥ |

dge sloṅ gi phyir rgyal po ’am | blon po chen po’am | bram ze’am | khyim bdag gam | groṅ rdal gyi mi’am | yul mi’am | nor can nam | tshoṅ dpon nam | ded dpon gyis pho ña’i lag (3) tu gos kyi rin dag bskur bar gyur la | de nas pho ña de gos kyi rin de dag khyer nas dge sloṅ de ga la ba der soṅ ste phyin nas dge sloṅ de la ’di skad ces | ’phags pa mkhyen par mdzod cig | khyod la rgyal po’am | blon po chen po’am | bram ze’am | khyim bdag gam (4) groṅ rdal gyi mi’am | yul mi’am | ma nor can nam | tshoṅ dpon nam | ded dpon che ge mos gos kyi rin ’di dag bskur gyis | ’phags pas thugs brtse ba’i slad du ’di dag bźes śig ces zer na dge sloṅ des pho ña de la ’di skad ces | tshe daṅ ldan pa pho ña dge (5) sloṅ dag ni gos kyi rin dag lan du mi ruṅ ste | bcag cag gos ruṅ ba dus su rñed na ni len to źes brjod par bya’o || gal te pho ña de dge sloṅ de la ’di skad ces | ’phags pa rnams kyi źal ta bgyiṅ ba ’phags pa rnams kyi źal ta ñams su len pa gaṅ lags pa ’ga’ (6) mchis sam źes zer na | dge sloṅ gos ’dod pas pho ña la ’di skad ces | tshe daṅ ldan pa pho ña ’di ni dge sloṅ rnams kyi źal ta byed pa ste | ’di ni dge sloṅ rnams kyi źal ta ñams su len pa’o źes ku dga’i ra ba ba’am | dge bsñen źal ta byed pa bstan par (7) bya’o || de nas pho ña des gos kyi rin de dag khyer nas źal ta byed pa ga la der ’gro bar bya źiṅ | phyin nas źal ta byed pa de la ’di skad ces | tshe daṅ ldan pa źal ta byed pa śes par gyis śig | khyod kyis gos kyi rin ’di dag gis gos ’di daṅ ’di lta bu źig ños (9b1) la dge sloṅ miṅ ’di źes bya ba ’oṅs pa daṅ | de la gos ruṅ ba dus su skon cig ces brjod par bya’o || de nas pho ña des źal ta byed pa de la śin tu legs par yaṅ dag par bsgo źiṅ | yaṅ dag par bstan nas | dge sloṅ de ga la ba der ’gro bar bya źiṅ phyin nas dge sloṅ (2) de la ’di skad ces | ’phags pa źal ta bgyid pa bstan pa gaṅ lags pa de la bdag gis yaṅ dag par bstan lags kyis de’i gan du bźud cig daṅ | des khyod la gos ruṅ ba dus su skon par ’gyur ro źes brjod par bya’o || dge sloṅ gos ’dod pas źal ta byed pa’i (3) gan du soṅ la tshe daṅ ldan pa źal ta byed pa bdag gos ’dod do || tshe daṅ ldan pa źal ta byed pa bdag gos ’dod do źes lan gñis lan gsum du bskul bar bya | dran par bya’o || lan gñis lan gsum du bskul źiṅ dran par byas pa na gal te gos de grub na de lta na legs | (4) gal te ma grub na lan bźi lan lṅa lan drug gi bar du phyogs su caṅ mi smra bar bsdad par bya’o || lan bźi lan lṅa lan drug gi bar du phyogs su caṅ mi smra bar bsdad pa na | gal te gos de grub na de lta na legs | gal te ma grub na de’i ’og tu gos bsgrub pa’i phyir (5) btsal te gos grub na spaṅ ba’i ltuṅ byed do || gal te ma grub na phyogs gaṅ nas gos kyi rin de dag ’oṅs pa der bdag ’gro bar bya’o || yaṅ na yid brtan pa’i pho ña las tshe daṅ ldan pa dag gis dge sloṅ che ge mo’i phyir gos kyi rin gaṅ dag bskur ba de dag ni dge sloṅ de’i don (6) cir yaṅ ma grub kyis śes par gyis śig | tshe daṅ ldan pa dag gis raṅ gi nor chud ma gsan cig ces spriṅ bar bya ste | de la de ni cho ga yin no || ||

若復苾(27)芻若王若大臣。婆羅門居士等。遣使爲苾芻(28)送衣價。彼使持衣價至苾芻所。白言。大徳。此(29)物是某甲王大臣婆羅門居士等。遣我送來。(503a1)大徳。哀愍爲受。是苾芻語彼使言。仁此衣價。(2)我不應受。若得順時淨衣應受。彼使白言。大(3)徳。有執事人不。須衣苾芻言有。若僧淨人。若(4)鄔波索迦。此是苾芻執事人。彼使往執事人(5)所。與衣價已語言。汝可以此衣價買順時清(6)淨衣與某甲苾芻令其1披服。彼使善教執事(7)人已還至苾芻所。白言。大徳。所示執事人我(8)已與衣價。得清淨衣。應受苾芻。須衣應往執(9)事人所。若二若三。令彼憶念。告言。我須衣。(10)若得者善。若不得者。乃至四五六返往彼默(11)然隨處而住。若四五六返得衣者善。若不得(12)衣。過是求得衣者。泥薩祇波逸底迦。若竟不(13)得衣。是苾芻應隨彼送衣價處。若自往若遣(14)可信人。往報言。仁爲某甲苾芻送衣價。彼苾(15)芻竟不得衣。仁應知。勿令失。

10. If robe prices have been sent forth in the hand of a messenger, baving been intended for a monk. by a king, or king's minister, or Brāhmaṇa, or householder, or townsman, or country dweller, or wealthy man, or wealthy merchant, or caravan leader, then that messenger, taking up those prices, should go up to where the monk is, and having approached, should say to that monk: “The Noble One should know that robe prices have been sent forth, having been intended for you, by a king, or king's minister, or Brahmans, or householder, or townsman, or country dweller, or wealthy man, or wealthy merchant, or caravan leader. Let the Noble One, having taken up compassion, accept [the robe prices].” That messenger should be spoken to thus by that monk: “Go, venerable messenger. It is ruin for monks to accept robe prices. but we do accept a robe, having obtained it properly. at the right time.” That messenger should say to that monk: “Is there some vaiyyāvṛtyakara of the Noble Ones who undertakes the work of the Noble Ones?” The vaiyyāvṛtyakara should be pointed out by the monk desiring a robe-either an aramika or an upasaka, saying, “These vaiyyāvṛtyakaras, o messenger, undertake the work of the monks.” Then that messenger, taking up the robe prices, should go up to where the vaiyyāvṛtyakara is, and having approached, should say to that vaiyyāvṛtyakara: “You should know, O Venerable vaiyyāvṛtyakara, that such named monk will approach. and you, having purchased such and such a robe with these robe prices, should present him with a robe, properly, at the right time.” Then that messenger. having admonished and instructed that vaiyyāvṛtyakara properly and thoroughly, should go up to where that monk is, and having approached, should say to that monk: “That vaiyyāvṛtyakara who was pointed out by the Noble One has been instructed. You should approach him at the right time, and he will present you with a robe, properly, at the right time.” The vaiyyāvṛtyakara, having been approached by the monk desiring a robe. should be requested and reminded two or three times: “I am, O Venerable vaiyyāvṛtyakara, in need of a robe; I am. O Venerable vaiyyāvṛtyakara, in need of a robe.” If. having been requested and reminded two or three times. that robe is obtained, this is good.lfhe should not obtain it, he should stand silently in this spot up to four. five. or six times. If. standing silently in this spot up to four. five, or six times. he should obtain the robe. this is good. If he should not obtain it, he should not pursue it'!' beyond that. If [he should further exert himself] for the obtainment of the robe, in obtaining the robe, there is a niḥsargika-pāyāntika, Ifhe should not obtain [the robe]. he should go himself to the place from which these robe prices were brought. or a trusted messenger should be sent. saying. “These robe prices which were sent by the Venerable Ones. having been intended for such named monk, do not serve any use for that monk. Let the Venerable Ones know your own wealth. Do not let your wealth go to ruin.

sdom la |
srin ba la ’ba’ źig cha gñis daṅ ||
drug daṅ mtho gaṅ lam daṅ ni ||
’khru ba daṅ ni gser dṅul (7) daṅ ||
mṅon mtshan can daṅ ño tshoṅ ṅo ||

此是時(16)第二攝頌曰
(17)高世耶純黒　分六尼師但
(18)擔毛浣金銀　納質并賣買

yaḥ punar bhikṣur navaṃ kauśeyasaṃstaraṃ kārayen naisargikapāyantikā |

yaṅ dge sloṅ gaṅ srin bal gyi stan sar pa byed na spaṅ ba’i ltuṅ byed do ||

(19)若復苾芻用新高世耶絲綿。作敷具者。泥薩(20)祇波逸底迦

11. Whatever monk should have a new rug made of silk, that is a Niḥsargika-Pāyantika.

yaḥ punar bhikṣuḥ śuddhakālakānām eḍakaromnāṃ navaṃ saṃstaraṃ kārayen naisargikapāyantikā |

yaṅ dge sloṅ gaṅ lug bal nag po ’ba’ źig gi stan sar pa byed na spaṅ ba’i ltuṅ byed do ||

若復苾芻用純黒羊毛。作新(21)敷具者。泥薩祇波逸底迦

12. Whatever monk should have a new rug made of pure black sheep's wool, that is the niḥsargika-pāyāntika.

navaṃ bhikṣuṇā saṃstaraṃ kārayatā dvau bhāgau śuddhakālakānām eḍakaromnām ādātavyau tṛtīyo ’vadātānāṃ caturtho gocarikāṇām anādāya ced bhikṣur dvau bhāgau śuddhakālakānām eḍakaromnāṃ tṛtīyo ’vadātānāṃ caturtho gocarikāṇāṃ navaṃ saṃstaraṃ kārayen naisargikapāyantikā |

dge sloṅ gis stan sar ba byed na cha gñis ni lug bal nag po ’ba’ (10a1) źig las gźug par bya | gsum pa ni dkar po las | bźi pa ni ’khob bal las gźug par bya’o || gal te dge sloṅ gis cha gñis lug bal nag po ’ba’ źig las ma bcug gam | gsum pa dkar po las | bźi ba ni ’khob bal las ma bcug par (2) stan sar ba byed na spaṅ ba’i ltuṅ byed do ||

(22)若復苾芻作新羊毛敷具。應用二分純黒。第(23)三分白。第四分麁。若苾芻不用二分純黒。第(24)三分白第四分麁。作新敷具者。泥薩祇波逸(25)底迦

13. When a monk is having a new rug made, two portions of pure black sheep's wool should be taken, the third of white, and the fourth of tawny. If a monk should have a new rug made. not taking up two portions of pure black sheep's wool, the third of white, and the fourth of tawny, that is a niḥsargika-pāyāntika.

navaṃ bhikṣuṇā saṃstaraṃ kārayatā akāmaṃ ṣaḍ varṣāṇi kṛtvā dhārayitavyam* | arvāk ced bhikṣuḥ ṣaṇṇāṃ varṣāṇāṃ taṃ purāṇasaṃstaraṃ niḥsṛjya vā aniḥsṛjya vā anyaṃ navaṃ saṃstaraṃ kārayed anyatra saṃghasaṃmatyā [saṃghasaṃvṛtyā] naisargikapāyantikā |

dge sloṅ gis stan sar pa khyed na mi ’dod bźin du lo drug tu bcaṅ bar bya’o || gal te dge sloṅ gis lo drug tshun chad du stan rñiṅ pa de spaṅs kyaṅ ruṅ | ma spaṅs kyaṅ ruṅ | stan sar pa gźan byed na dge ’dun gyis gnaṅ ba ma gtogs (3) te sbaṅ ba’i ltuṅ byed do ||

若復苾芻作新敷具。縱心不樂應(26)六年持。若減六年不捨故。更作新者。除得衆(27)法。泥薩祇波逸底迦

14. When a monk is having a new rug made, having been made, it should be used, even unwillingly, for six years. If the monk, before the six years are up, either casting aside or not casting aside that old rug, should have another new rug made, except with the permission of the saṃgha, that is a niḥsargika-pāyāntika,

navaṃ bhikṣuṇā niṣadanaṃ kārayitā purāṇaniṣadanasāmantakāt sugatavitastir ādātavyā navasya durvarṇīkaraṇāya | anādāya ced bhikṣuḥ purāṇaniṣadanasāmantakāt sugatavitastiṃ navasya durvarṇīkaraṇāya navaṃ niṣadanaṃ paribhuṃjīta naisargikapāyantikā |

dge sloṅ gis gdiṅ ba sar pa byed na sar pa kha dog mi sdug par bya ba’i phyir gdiṅ ba rñiṅ pa bde bar gśegs pa’i mtho gaṅ ’khor bas glan par bya’o || gal te dge sloṅ gis gdiṅ ba sar pa kha dog mi sdug par bya ba’i phyir | gdiṅ ba rñiṅ ba bde (4) bar gśegs pa’i mtho gaṅ ’khor bas ma klan par gdiṅ ba sar pa spyod na spaṅ ba’i ltuṅ byed do ||

若復苾芻作新尼(28)師但那。應取故者堅處縱廣佛一張手帖新(29)者上。爲壞色故。若苾芻作新尼師但那不以(503b1)故者帖新者上。爲壞色故。泥薩祇波逸底(2)迦

15. When a monk is having a rug for sitting on made, a Sugata-span should be taken from the old rug for sitting on, on all sides, to disfigure the new [rug], If a monk should use a new rug for sitting on, not taking up a Sugata-span from the old rug for sitting on, on all sides, to disfigure the new [rug], that is a niḥsargika-pāyāntika,

bhikṣoḥ khalv adhvapratipannasyotpadyerann eḍakaromāṇy ākāṃkṣatā tena bhikṣuṇā pratigṛhītavyāni pratigṛhya yāvat triyojanaparamaṃ svayaṃ hartavyāny asati hārake tata uttari pāren naisargikapāyantikā |

dge sloṅ lam du źugs bas lug bal dag rñed la ’dod na dge sloṅ des blaṅ bar bya’o || blaṅs nas khyer pa med na dpag tshad gsum gyi mtha’i bar du bdag ñid kyis bskur bar bya’o || (5) de las ’das par khyer na spaṅ ba’i ltuṅ byed do ||

若復苾芻行路中得羊毛。欲須應取。(3)若無人持得自持。至三踰繕那。若過者。泥(4)薩祇波逸底迦

16. Should sheep's wool accrue to a monk when on a journey, it may be accepted by that monk if he wishes, and having accepted it, it may be carried by him up to three yojanas when there is no carrier. Should he carry it in excess of that, that is a niḥsargika-pāyāntika.

yaḥ punar bhikṣur ajñātikayā bhikṣuṇyā eḍakaromāṇi dhāvayed raṃjayed vivaṭed vivaṭāpayed vā naisargikapāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ ma ñe du ma yin pa la lug bal ’khrur ’jug gam | ’tshed du ’jug gam | rmel du ’jug na spaṅ ba’i ltuṅ byed do ||

若復苾芻使非親苾芻尼。(5)浣染擘羊毛者。泥薩祇波逸底迦

17. Whatever monk should have sheep's wool washed, dyed, or combed out by an unrelated nun, that is a niḥsargika-pāyāntika.

yaḥ punar bhikṣuḥ svahastaṃ jātarūparajatam udgṛhṇīyād udgrāhanasatvā naisargikā pāyantikā |

yaṅ dge sloṅ gaṅ raṅ gi lag gis gser daṅ | dṅul len tam | len du (6) ’jug na spaṅ ba’i ltuṅ byed do ||

若復(6)苾芻自手捉金銀錢等。若教他捉。泥薩祇波(7)逸底迦

18. Whatever monk should, with his own hand, acquire gold or silver, or cause it to be acquired.P that is a niḥsargika-pāyāntika.

yaḥ punar bhikṣur nānāprakāraṃ rūpikavyavahāraṃ samāpadyeta naisargikā pāyantikā |

yaṅ dge sloṅ gaṅ mṅon mtshan can gyi spyod pa rnam pa sna tshogs byed na spaṅ ba’i ltuṅ byed do ||

若復苾芻種種出納求利者。泥(8)薩祇波逸底迦

19. Whatever monk should undertake various activities in money, that is a niḥsargika-pāyāntika,

yaḥ punar bhikṣur nānāprakāraṃ krayavikrayaṃ samāpadyeta naisargikā pāyantikā |

yaṅ dge sloṅ gaṅ ño tsheṅ rnam pa sna tshogs byed na spaṅ ba’i ltuṅ byed do || ||

若復苾芻種種賣買者。(9)泥薩祇波逸底迦

20. Whatever monk should undertake various [kinds of] buying and selling, that is a niḥsargika-pāyāntika,

sdom la |
lhuṅ bzed gñis daṅ thag gñis ||
byin phrogs (7) ston zla tha chuṅs daṅ ||
dgon pa ba daṅ ras chen daṅ ||
bsṅos pa daṅ ni sogs ’jog go ||

(10)第三攝頌曰
(11)二鉢二織師　奪衣并急施
(12)阿蘭若雨衣　迴僧七日藥

daśāhaparamaṃ bhikṣuṇā atirekapātraṃ dhārayitavyaṃ tata uttaraṃ paridhārayen naisargikā pāyantikā |

yaṅ dge sloṅ gis lhuṅ bzed lhag ma źag bcur bcaṅ bar bya’o || de las ’das par ’chaṅ na spaṅ ba’i ltuṅ byed do ||

(13)若復苾芻畜長鉢過5十日不分別者。泥薩祇(14)波逸底迦

21. An extra bowl may be kept by a monk for ten days at the most. Should he maintain it in excess of that, that is a niḥsargika-pāyāntika,

yaḥ punar bhikṣur ūnapaṃcabandhanena pātreṇa pāribhogikenānyaṃ navaṃ pātraṃ paryeṣeta | kalyāṇakāmatām upādāyābhiniṣpanne pātre naisargikā pāyantikā | tena bhikṣuṇā tat pātraṃ bhikṣuparṣady upaniḥsṛṣṭavyaḥ yaḥ tasyāṃ bhikṣuparṣadi pātraparyanto bhavati | tat tasya bhikṣor anupradātavyam idaṃ te bhikṣoḥ pātraṃ vādhiṣṭhātavyaṃ na vikārayitavyaṃ sacen mandaṃ mandaṃ paribhoktavyaṃ yāvad bhedanaparyantam upādāya ity ayaṃ tatra samayaḥ |

yaṅ dge sloṅ gaṅ lhuṅ bzer lhan pa lṅa med pa spyad bzod pa (10b1) yod bźin du bzaṅ po ’dod pa’i phyir lhuṅ bzed sar pa gźan tshol źiṅ lhuṅ bzed grub na spaṅ ba’i ltuṅ byed do || dge sloṅ des lhuṅ bzed de dge sloṅ gi ’khor ral dbul bar bya’o || dge sloṅ gi ’khor de’i lhuṅ bzed tha mar gyur pa gaṅ yin pa de dge sloṅ de la dge sloṅ khyod (2) kyis lhuṅ bzed ’di byin gyis brlab par mi bya | gtaṅ ba mi bya | gźan la sbyin par mi bya bar chag pa’i mthar thug gi bar du khad kyis dal bus dal bus spyad par bya’o źes sbyin par bya ste | de la de ni cho ga yin no ||

若復苾芻有鉢減五綴。堪得受(15)用。爲好故。更求餘鉢得者。泥薩祇波逸底迦。(16)彼苾芻當於衆中捨此6鉢。取7衆中最下鉢。(17)與彼苾芻。報言。此鉢還汝。不應守持。不應分(18)別。亦勿施人。應自審詳徐徐受用。乃至破(19)應護持。此是其法

22. Whatever monk, having taken up the desire for something excellent, should seek another new bowl when his [old] bowl, which is fit for use, has been repaired in less than five places, [is guilty], in the obtaining of the bowl, [of) a niḥsargika-pāyāntika, That bowl should be forfeited to the assembly of monks by that monk. That which is the last bowl in that assembly of monks should be given to that monk, saying: “This [bowl] is for you, 0 monk. It should be depended on, and should not be changed. Having taken it up, it should be used gradually until it is entirely broken.” This is the proper course in this matter.

yaḥ punar bhikṣuḥ svayaṃ yācitena sūtreṇājñātinā tantuvāyena cīvaraṃ vāyeyam iti niṣpanne cīvare naisargikā pāyantikā |

yaṅ dge sloṅ gaṅ raṅ gi lag gis bslaṅs pa’i dog pa (3) thag pa ñe du ma yin pa la gos ’thag tu ’jug na gos grub na spaṅ ba’i ltuṅ byed do ||

若復苾芻自乞縷線。(20)使非親織師織作衣。若得衣者。泥薩祇波逸(21)底迦

23. Whatever monk, by begging yarn himself, should have a robe woven by an unrelated weaver, in the obtaining of that robe, there is a Niḥsargikapāyāntika.

bhikṣuṃ khalūddiśyājñātiḥ gṛhapatir vā gṛhapatipatnī vājñātitantuvāyena cīvaraṃ vāyayet tatra cet sa bhikṣuḥ pūrvam apravāritaḥ san kaṃcid eva vikalpam āpadya tam ajñātiṃ tantuvāyam upasaṃkramyaivaṃ vadet* | yat khalv āyuṣmāṃs tantuvāya jānīyā idaṃ cīvaram asmān uddiśya ūyate sādhv āyuṣmaṃs tantuvāya idaṃ cīvaraṃ suvistṛtaṃ ca kuru suvilikhitaṃ ca suvitakṣitaṃ ca svākoṭitaṃ cāpy eva vayam āyuṣmate tantuvāyāya kāṃcid eva mātram upasaṃhariṣyāmo yaduta piṇḍapātaṃ vā piṇḍapātamātraṃ vā piṇḍapātasaṃbalaṃ vā cīvarasyābhiniṣpattaye abhiniṣpanne cīvare naisargikā pāyantikā |

dge sloṅ gi phyir khyim bdag gam khyim bdag gi chuṅ ma ñe du ma yin pas tha ga pa ñe du ma yin pa la gos ’thag tu bcug pa las | del gal te dge sloṅ de la sṅar ma bstabs par rnam par rtog (4) pa ’ga’ źi.iga byuṅ nas thag pa ñe du ma yin pa’i gan du soṅ ste ’di skad ces | tshe daṅ ldan pa tha ga pa śes par gyis śig | gos ’di ni kho bo’i phyir ’thag gis | tshe daṅ ldan pa tha ga pa gos ’di źeṅ che ba daṅ | khrun riṅ ba daṅ | thar gyis źag pa daṅ | thags ran bzaṅ (5) bar legs par gyis śig | tshe daṅ ldan pa thag pa ’di ltar kho bos gla rṅa na ’di lta ste | bza’ ba’am | bca’am ba tsam mam | bza’ rgyu cuṅ zad cig sbyin no źes smras nas | de la gal te dge sloṅ des gos bsgrub pa’i phyir gla rṅan ’di lta ste | bza’ ba’am | bca’ ba (6) tsam mam | bza’ rgyu cuṅ zad cig sbyin źiṅ gos grub na spaṅ ba’i ltuṅ byed do ||

若復苾芻有非親居士居士婦。爲(22)苾芻使非親織師織作衣。此苾芻先不受請。(23)便生異念。詣彼織師所。作如是言。汝今知(24)不。此衣爲我織。善哉織師。應好織淨梳治。(25)善簡擇極堅打。我當以少鉢食。或鉢食類。或(26)復食直而相濟給。若苾芻以如是物與織師。(27)求得衣者。泥薩祇波逸底迦

24. If an unrelated householder or householder's wife should have a robe woven by an unrelated weaver, having been intended for a monk, and if that monk, approaching, but not having been previously invited, in [seeking to] procure a gift, should say to that weaver: “Know, O Venerable weaver, that this robe which is being woven has been intended for me. That is good, 0 venerable weaver. Make the robe wide, well-scraped, well-formed, and wellbeaten. If you do so, we, in order to obtain the robe, will collect some money for the venerable weaver, namely: alms food, the substance in a 'begging bowl, or the provisions in a begging bowl”; in the obtaining of the robe, there is a nil)sargika-pāyāntika. .

yaḥ punar bhikṣur bhikṣoś cīvaraṃ datvā tataḥ paścād abhiṣiktaḥ kupitaś caṇḍībhūto nātmamanā ācchindyād ācchedayed vā evaṃ cainaṃ vaded ānaya bhikṣo cīvaraṃ na te bhūyo dadāmīti | tena bhikṣuṇā tac cīvaraṃ tac ca śeṣam upaniḥsṛṣṭavyaṃ bhuktasya ca naisargikā pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ la gos byin nas de’i ’og tu khros ’khrugs rṅa ma par gyur te | yi ma raṅs nas ’phrog gam | ’phrog tu ’jug ciṅ de la ’di skad ces | dge sloṅ khyod la gos mi (7) sbyin gyis | phyir byin cig ces zer na dge sloṅ des lhag ma yod ba phyir sbyin par bya źiṅ btaṅ na spaṅ ba’i ltuṅ byed do ||

若復苾芻(28)先與苾芻衣。彼於後時。惱瞋罵詈生嫌賤(29)心。若自奪若教他奪。報言。還我衣來。不與(503c1)汝。若衣離彼身自受用者。泥薩祇波逸底迦

25. Whatever monk, having given a robe to a monk, and afterwards. being angry, mad, wrathful, and ill-tempered. should snatch away or cause [the robe] to be snatched away, and should say to him, in taking it back: “Moreover, O monk, I did not give the robe to you”; that robe and that remainder"< should be forfeited by that [angry] monk to the one who made use of it and that is a nil)sargika-pāyāntika.

daśāham āgatāyāṃ kārtikyāṃ paurṇamāsyāṃ bhikṣor utpadyetātyayakacīvaram ākāṃkṣatā tena bhikṣuṇā pratigṛhītavyaṃ pratigṛhya yāvac cīvaradānakālasamayād dhārayitavyaṃ tata uttaraṃ dhārayen naisargikā pāyantikā |

dge sloṅ gis ston zla tha chuṅs ñar źag bcus ma tshaṅ chad du brtad pa las byuṅ ba’i gos śig rñed la ’dod na dge sloṅ des gos de blaṅ bar bya’o || blaṅs (11a1) nas gos sbyin pa’i dus kyi bar du bcaṅ bar bya’o || de las ’das par bcaṅ na spaṅ ba’i ltuṅ byed do ||

(2)若復苾芻前三月雨安居十日未滿。有急施(3)衣。苾芻須者應受。乃至施衣時應畜。若(4)過畜者。泥薩祇波逸底迦

26. Should a special robe accrue to a monk ten days before the full moon of Kārtika, it may be accepted by that monk if he wishes. Having accepted it, it should be held until the time of the giving of robes. Should he hold it in excess of that, that is a niḥsargika-pāyāntika.

bhikṣavaḥ khalu saṃbahulāḥ āraṇyakeṣu śayanāsaneṣu na varṣakā bhavanti sāśaṅkasaṃmateṣu nānābhayasaṃmateṣu sapratibhayabhairavasaṃmateṣu ākāṃkṣatā āraṇyakena bhikṣuṇā trayāṇāṃ cīvarāṇām anyatamānyatamaṃ cīvaram antargṛhe upanikṣiptavyaṃ syāt khalv āraṇyakasya bhikṣos tadrūpapratyayo bahiḥsīmāṃ gantuṃ ṣaḍrātraparamam āraṇyakena bhikṣuṇā tasmāc cīvarād bahiḥsīmāṃ vipravastavyaṃ tata uttari vipravasen naisargikā pāyantikā |

dge sloṅ rab tu maṅ po dag gnas mal dgon pa dogs pa daṅ bcas par grags pa | ’jigs pa daṅ bcas par grags pa | ’jigs pa tha dad pas (2) ’jigs su ruṅ ba daṅ bcas par grags pa dag tu dbyar phyi mar gyur la | dge sloṅ dgon pa pas ’dod na chos gos gsum la | chos gos gaṅ yaṅ ruṅ pa khyim gźan du gźag par bya’o || dge sloṅ dgon pa pa la mtshams kyi phyi rol du ’gro dgos pa de lta bu’i rkyen źig (3) byuṅ na dge sloṅ dgon pa pa des źag drug gi mtha’ tshun chad du chos gos de daṅ mtshams kyi phyi rol du ’bral bar bya’o || de las ’das par ’bral na spaṅ ba’i ltuṅ byed do ||

若復衆多苾(5)芻在阿蘭若處住。作後安居。有驚怖畏難(6)處。苾芻欲於三衣中隨留一衣。置村舍内。(7)若苾芻有縁須出阿蘭若界者。得齊六夜離(8)衣而宿。若過者。泥薩祇波逸底迦

27. When many monks are [spending] the rains on beds and seats in forests which are held to be doubtful, [full of] various fears, and abundantly dangerous, one or another robe of the three robes may be laid aside, inside a house, by the forest [dwelling] monk, if be wishes. Should there be any reason such as that for a forest [dwelling] monk to go outside the sima, that forest [dwelling] monk may stay away, outside the sima, from that robe for six nights at the most. Should he stay away in excess of that, that is a niḥsargika-pāyāntika.

māsyaḥ śeṣo grīṣmāṇāṃ bhikṣuṇā varṣāśāṭīcīvaraṃ paryeṣitavyam ardhamāsāvaśiṣṭā kṛtvā dhārayitavyam* | arvāk ced bhikṣuḥ śeṣo grīṣmāṇāṃ varṣāśāṭīcīvaraṃ paryeṣeta ūrdhvam ardhamāsāvaśiṣṭā varṣāḥ kṛtvā dhārayen naisargikā pāyantikā |

dge sloṅ rnams kyis so ga rnams kyi zla ba gcig lus na dbyar gyi gos ras chen btsal bar bya’o || dbyar (4) zad nas ’og tu zla ba phyed kyi bar du bcaṅ bar bya’o || gal te dge sloṅ gis so ga rnams kyi zla ba gcig lus pa’i sṅon rol du dbyar gyi gos ras chen tshol bar byed dam | dbyar zad nas ’og tu zla ba phyed las lhag par ’chaṅ na spaṅ ba’i ltuṅ byed do ||

若復(9)苾芻春殘一月在。應求雨浴衣。齊後半月來(10)應持用。若苾芻未至春殘一月求雨浴衣。至(11)後半月仍持用者。泥薩祇波逸底迦

28. When a month of the hot season remains, a varsasatika robe may be searched about for by a monk. When a half-month remains, having made it up, it should be put on. If a monk should search about for a varsasatikii robe with less than a month of the hot season remaining, or should put It on, having made it after a half-month .of the hot season remains, that is a niḥsargika-pāyāntika.

yaḥ punar bhikṣur jānan sāṃghikaṃ lābhaṃ pariṇatam ātmanaḥ paudgalikaṃ pariṇāmayen naisargikā pāyantikā |

yaṅ dge sloṅ gaṅ dge ’dun (5) la bsṅos pa’i rñed pa śes bźin du gaṅ zag bdag la sgyur du ’jug na spaṅ ba’i ltuṅ byed do ||

若(12)復苾芻知他與僧利物。自迴入己者。泥薩祇(13)波逸底迦

29. Whatever monk should knowingly confiscate for himself, individually, wealth belonging to and accumulated in the saṃgha, that is a niḥsargika-pāyāntika.

yāni tāni bhagavatā glānānāṃ bhikṣūṇāṃ sāṃpreyāṇi pratisevanīyāni bhaiṣajyāny ākhyātāni tadyathā sarpis tailaṃ madhu phāṇitaṃ tāny ākāṃkṣatā glānena bhikṣuṇā saptāhaparamaṃ svayam adhiṣṭhāya saṃnidhikāraparibhogena paribhoktavyāni tata uttari paribhuṃjīta naisargikā pāyantikā |

bcom ldan ’das kyis dge sloṅ na ba rnams la phan pa so sor bsten par bya ba’i sman gaṅ dag bka’ stsal pa ’di lta ste | źun mar daṅ | ’bru mar daṅ | sbraṅ rtsi daṅ | bu ram gyi (6) dbu ba de dag las dge sloṅ na bas ’dod na raṅ gis źag bdun par byin gyis brlabs te | sogs ’jog gis yoṅs su loṅs spyod pas yoṅs su loṅs spyad par bya’o || de las ’das par yoṅs su loṅs spyod par byed na spaṅ ba’i ltuṅ byed do ||

若復苾芻如世尊説聽諸病苾(14)芻所有諸藥。隨意服食。謂酥油糖蜜。於七(15)日中應自守持觸宿而服。若苾芻過七日服(16)者。泥薩祇波逸底迦

30. These are the proper medicines which have been declared by the Blessed One to be partaken of by sick monks: clarified butter, oil, honey, and molasses. These, having been held by him for seven days at the most, to be used as a stored supply, should be consumed by the sick monk if he wishes. Should he eat in excess of that, that is a niḥsargika-pāyāntika.

uddiṣṭā me āyuṣmantas triṃśan naisargikapāyantikā dharmāḥ | tatrāham āyuṣmantaḥ paripṛcchāmi -- kaścit sthātra pariśuddhāḥ dvir api trir api paripṛcchāmi -- kaścit sthātra pariśuddhāḥ pariśuddhā atrāyuṣmanto yasmāt tūṣṇīm evam etad dhārayāmi |

tshe daṅ ldan pa dag bdag (7) gis spaṅ ba’i ltuṅ byed kyi chos sum bcu po dag bton zin to || de la bdag gis tshe daṅ ldan pa dag la ci ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar (11b1) caṅ mi smra bas de de bźin du ’dzin to ||
||bam po gñis pa ste tha ma’o ||

諸大徳。我已説三(17)十泥薩祇波逸底迦法。今問諸大徳。是中清(18)淨不如是三説諸大徳。是中清淨默然故。我今如是(19)持

O Venerable Ones, the thirty nil)sargika-pāyāntika dharmas have been recited by me. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? A second and also a third time I ask-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

navatiḥ pāyantikā dharmāḥ

The Ninety Pāyantika Dharmas

spyi sdom la |
śes bźin daṅ ni sa bon daṅ ||
ma bskos pa daṅ yaṅ yaṅ daṅ ||
chu daṅ khyim daṅ bsams bźin daṅ ||
’gron maṅ rkun ma mchod ston no ||

(20)諸大徳。此九十波逸底迦法。半月半月戒經(21)中説
(22)總攝頌曰
(23)故妄及種子　不差并數食
(24)虫水命伴行　傍生賊徒請

sdom la |
brdzun (2) skyon dge sloṅ phra ma daṅ ||
skyo sṅogs byed daṅ ston pa daṅ ||
’don daṅ gnas ṅan len daṅ chos ||
bśes ṅor byed daṅ khyad du gsod ||

(25)初別攝頌曰
(26)妄毀及離間　發擧説同聲
(27)説罪得上人　隨親輒輕毀

ime khalv āyuṣmantaḥ navatiḥ pāyantikā dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

tshe daṅ ldan pa dag ltuṅ byed kyi chos dgu bcu po ’di dag ni zla ba phyed phyed ciṅ so sor thar pa’i mdo gdon pa las ’byuṅ ṅo ||

Se two records above

Now, O Venerable Ones, the ninety pāyāntika dharmas come up in the halfmonthly Prātimokṣa Sūtra recitation.

saṃprajānan mṛṣāvādāt pāyantikā |

śes bźin du (3) brdzun smra na ltuṅ byed do ||

(28)若復苾芻故妄語者。波逸底迦

1. In speaking a conscious lie, there is a pāyāntika.

ūnamanuṣyavādāt pāyantikā |

mi’i skyon nas smra na ltuṅ byed do ||

若復苾(29)芻毀訾語故。波逸底迦

2. In speaking of the defects of men, there is a pāyāntika.

bhikṣupaiśunyāt pāyantikā |

dge sloṅ la phra ma byed na ltuṅ byed do ||

若復苾芻離間(504a1)語故。波逸底迦

3. In slander of monks, there is a pāyāntika,

yaḥ punar bhikṣur jānan samagreṇa saṃghena yathādharmam adhikaraṇam upanikṣiptaṃ punaḥ karmaṇaḥ khoṭayet pāyantikā |

yaṅ dge sloṅ gaṅ dge ’dun mthun pas chos bźin du rtsod sbyaṅs par śes bźin du yaṅ las kyis skyo sṅogs byed na ltuṅ byed do ||

若復苾芻知和合僧伽(2)如法斷諍事。已除滅後。於羯磨2處更發(3)擧者。波逸底迦

4. Whatever monk should knowingly open up to further actions, a legal question established by the entire saṃgha according to Dharma, that is a pāyāntika.

yaḥ punar bhikṣur mātṛgrāmasyottari ṣaṭpaṃcikayā vācā dharmaṃ deśayed anyatra vijñapuruṣāt pāyantikā |

yaṅ dge sloṅ gaṅ bud med kyi yul la tshig (4) lṅa’am drug las lhag par chos ston na rig pa’i skyes pa ma gtogs te ltuṅ byed do ||

若復苾芻爲女人説法。(4)過五六語。除有智男子。波逸底迦

5. Whatever monk should teach Dharma to a woman in excess of five or six words, except in the presence of a wise man, that is a pāyāntika.

yaḥ punar bhikṣur anupasaṃpannāya pudgalāya padaśo dharmaṃ vācayet pāyantikā |

yaṅ dge sloṅ gaṅ gaṅ zag bsñen par ma rdzogs pa daṅ tshig gis chos ’don na ltuṅ byed do ||

若復(5)苾芻與未近圓人。同句讀誦教授法者。波(6)逸底迦

6. Whatever monk should speak Dharma, step by step, to an unordained man, that is a pāyāntika,

yaḥ punar bhikṣur anupasaṃpannāya pudgalāya duṣṭhulāpattim ārocayed anyatra saṃghasaṃmatyān [saṃghasaṃvṛtyā] pāyantikā |

yaṅ dge sloṅ gaṅ gaṅ zag bsñen par ma rdzogs pa la gnas ṅan len gyi ltuṅ ba brjod na dge ’dun gyis (5) gnaṅ ba ma gtogs te ltuṅ byed do ||

若復苾芻知他苾芻有麁惡罪。向(7)未近圓人説。除衆羯磨。波逸底迦

7. Whatever monk should speak of the grave offense [of a monk] to an unordained person, except with consent of the saṃgha, that is a pāyāntika,

yaḥ punar bhikṣur anupasaṃpannāya pudgalāyottaraṃmanuṣyadharmam ārocayed bhūtāt pāyantikā |

yaṅ dge sloṅ gaṅ gaṅ zag bsñen par ma rdzogs pa la mi’i chos bla ma bden pa smra na ltuṅ byed do ||

若復(8)苾芻實得上人法。向未近圓人説者。波逸底(9)迦

8. Whatever monk should speak of the superhuman faculties [of himself] to an unordained person, if it is a fact, that is a pāyāntika,

yaḥ punar bhikṣuḥ pūrvaṃ samanujño bhūtvā tataḥ paścād evaṃ vaded yathā saṃstutikayāyuṣmantaḥ sāṃghikaṃ lābhaṃ pariṇatam ātmanaḥ paudgalikaṃ pariṇāmayantīti pāyantikā |

yaṅ dge sloṅ gaṅ sṅar legs par ruṅ bar byas nas de’i ’og tu ’di skad ces | tshe daṅ ldan pa dag gis ’di ltar bśes ṅor byas te | dge (6) ’dun gyi rñed par bsṅos pa bdag gi gaṅ zag la bsṅos so źes zer na ltuṅ byed do ||

若復苾芻先同心許。後作是説。諸具(10)壽以僧利物隨親厚處。迴與別人者。波逸底(11)迦

9. Whatever monk, having first given his. consent, should afterwards say: 'The Venerable Ones, for the sake of friendship, seek to confiscate for their personal use, accumulated wealth belonging to the saṃgha”; that is a pāyāntika.

yaḥ punar bhikṣur anvardhamāsaṃ prātimokṣasūtroddeśe uddiśyamāne evaṃ vadet kiṃ punar ebhir āyuṣmantaḥ kṣudrānukṣudraiḥ śikṣāpadair anvardhamāsaṃ prātimokṣasūtroddeśair uccāryamānair yāni bhikṣūṇāṃ kaukṛtyāya saṃvartante ālekhāya vilekhāya vileṭhāya vipratisārāyeti śikṣāpadavilaṃghanāt pāyantikā |

yaṅ dge sloṅ gaṅ zla ba phyed phyed ciṅ so sor thar pa’i mdo gdon pa ’don pa na ’di skad ces | tshe daṅ ldan pa dag gaṅ dag gis dge sloṅ rnams ’gyod pa daṅ | yid la gcags pa daṅ | gnod par (7) ’agyu.ura ba bslab pa’i gźi phran tshogs rab tu phra ba ’di dag gis zla ba phyed phyed ciṅ so so thar pa’i mdo gdon pa bton pa dag gis ci źig bya źes zer źiṅ bslab pa khyad du gsod na ltuṅ byed do || ||

若復苾芻半月半月説戒經時。作如(12)是語具壽。何用説此小隨小學處爲。説是戒(13)時。令諸苾芻心生惡作。惱悔懷憂。若作如是(14)輕呵戒者。波逸底迦

10. Whatever monk, when the half-monthly Prātimokṣa Sūtra recitation is being recited, should say: “What is the use, O Venerable Ones, of reciting these lesser and minor precepts in the half-monthly Prātimokṣa Sūtra recitation, as they are conducive to remorse. sorrow, perplexity, regret, and contrition for the monks”; in the transgression of the moral precepts, there is a pāyāntika.

sdom la |
sa bon ’phya ba bsgo ba daṅ ||
khri daṅ gdiṅ daṅ skrod pa daṅ ||
(12a1) phyis gnon ’byuṅ ba ’debs pa daṅ ||
rim pa gñis su rtsig pa’o ||

(15)第二攝頌曰
(16)種子輕惱教　安床草蓐牽
(17)強住脱3脚床　澆草應三二

bījagrāmabhūtagrāmapātanapātāpanāt pāyantikā |

sa bon gyi tshogs daṅ ’byuṅ po’i gnas ’jig gam ’jig tu ’jug na ltuṅ byed do ||

(18)若復苾芻自壞種子。有情村及令他壞者。波(19)逸底迦

11. In the destruction of all sorts of seeds and vegetables, there is a pāyantika.

avadhyānakṣipaṇāt pāyantikā |

’phya’am gźogs phyas byed na ltuṅ byed do ||

若復苾芻嫌毀輕賤苾芻者。波(20)逸底迦

12. In vexing or abusiveness, there is a pāyāntika.

ājñāviheṭhanāt pāyantikā |

bsgo ba rna la gzon na ltuṅ byed do ||

若復苾芻違惱言教者。波逸底(21)迦

13. In violating orders, there is a pāyāntika.

yaḥ punar bhikṣuḥ sāṃghikaṃ maṃcaṃ vā pīṭhaṃ vā vṛṣiko vā biṃbopadhānacaturaśrakaṃ vā abhyavakāśe upanikṣipyoparikṣipya vā anuddhṛtānuddhṛtya vā tato viprakrāmet santaṃ bhikṣum anavalokyānyatra tadrūpāt pratyayāt pāyantikā |

yaṅ dge sloṅ gaṅ dge (2) ’dun gyi khri’am || khri’u’am | stan naṅ tshaṅs can nam | la ba’am | sṅas sam | gor bu bla khab med par btiṅ ṅam | ’diṅ du bcug nas ma bsdus sam | sdud du ma bcug gam | dge sloṅ ’khod pa la ma bcol bar de nas soṅ na de ’dra ba’i rkyen ma gtogs te ltuṅ byed do ||

若復苾芻於露地處。安僧敷具及諸(22)床座。去時不自擧。不教人擧。若有苾芻不(23)5囑授。除餘縁故。波逸底迦

14. Whatever monk, placing down or throwing down a cushion, couch, chair, or four-cornered pillow in an open space belonging to the saṃgha, should then, neither removing nor having it removed, go away without asking a competent monk [for permission], except when there is a reason, that is a pāyāntika.

yaḥ punar bhikṣuḥ sāṃghike vihāre tṛṇasaṃstaraṃ vā parṇasaṃstaraṃ vā saṃstīrya vā saṃstārya vā anuddhṛtyānuddhārya vā tato viprakrāmet santaṃ bhikṣum anavalokyānyatra tadrūpāt pratyayāt pāyantikā |

(3) yaṅ dge sloṅ gaṅ dge ’dun gyi gtsug lag khaṅ du rtswā’i gdiṅ pa’am | lo ma’i gdiṅ ba btiṅ ṅam | ’diṅ du bcug nas ma bsdus sam | sdud du ma bcug gam | dge sloṅ ’khod pa la ma bcol bar de nas soṅ na de ’dra ba’i rkyen ma gtogs te ltuṅ byed do ||

若復苾芻於(24)僧房内。若草若葉自敷教人敷。去時不自擧。(25)不教人擧。若有苾芻不囑授。除餘縁故。波逸(26)底迦

15. Whatever monk, spreading out or causing a bed of grass or a bed of lea ves to be spread out in a vihara belonging to the saṃgha, should then, neither removing nor having it removed, go away without asking a competent monk [for permission], except when there is a reason, that is a pāyāntika.

yaḥ punar bhikṣur abhiṣaktaḥ kupitaś caṇḍībhūto ’nāttamanā sāṃghikād vihārād bhikṣuṃ niṣkarṣen niṣkārṣāpayed vā anyatra tadrūpāt pratyayāt pāyantikā |

yaṅ dge sloṅ gaṅ (4) khros ’khrugs rṅam par gyur te yi ma raṅs nas dge ’dun gyi gtsug lag khaṅ nas dge sloṅ skrod dam | skrod du ’jug na de ’dra ba’i rkyen ma gtogs te ltuṅ byed do ||

若復苾芻瞋恚不喜。於僧住處牽(27)苾芻出。或令他牽出者。除餘縁故。波逸底迦

16. Whatever monk, being angry, mad, wrathful, and ill-tempered, should throw out or cause a monk to be thrown out of a vihara belonging to the saṃgha, except when there is a reason, that is a pāyāntika.

yaḥ punar bhikṣur jānan sāṃghike vihāre pūrvopagatānāṃ bhikṣūṇāṃ tataḥ paścād āgatyānupraskandyāsane niṣadyāṃ śayyāṃ vā kalpayed yasya saṃbādho bhaviṣyati sa viprakramiṣyatīti ity eva pratyayaṃ kṛtvā pāyantikā |

yaṅ dge sloṅ gaṅ dge ’dun gyi gtsug lag khaṅ na dge sloṅ dag sṅa na ’khod par śes bźin du phyis ’oṅs nas su la (5) gnod pa de ’gro bar ’gyur pa de ñid rkyen du byas te | phyis gnon byas te stan la ñal lam ’dug na ltuṅ byed do ||

(28)若復苾芻於僧住處。知諸苾芻先此處住。後(29)來於中故相惱觸。於彼6臥具。若坐若臥。(504b1)作如是念。彼若生苦者。自當避我去。波逸(2)底迦

17. Whatever monk, although not arriving until [the beds] for the monks had been previously obtained, and having intruded, should knowingly sit down or lie down on a seat in a vihara belonging to the saṃgha, saying: “For whom this will be a burden, he should go away”; having done it for just this reason, that is a pāyāntika.

yaḥ punar bhikṣur jānan sāṃghike vihāre uparivihāyasikṛtāyāṃ kuṭikāyām āhāryapādake maṃce vā pīṭhe vā sahasā balenābhipaded vābhinipadyeta vā pāyantikā |

yaṅ dge sloṅ gaṅ dge ’dun gyi gtsug lag khaṅ gi steṅ gi nam mkha’ la thog por bar khri’am | khri’u rtsa ba ’byuṅ bar śes bźin du lcid kyis phab ste ñal lam (6) ’dug na ltuṅ byed do ||

若復苾芻於僧住處。知重房棚上(3)脱脚床。及餘坐物。放身坐臥者。波逸底迦

18. Whatever monk should knowingly sit down or lie down, by force, on a chair or couch having removable legs, in an elevated hut in a vihara belonging to the saṃgha, that is a pāyāntika.

yaḥ punar bhikṣur jānan saprāṇakenodakena tṛṇaṃ vā gomayaṃ vā mṛttikāṃ vā siñcet siñcayed vā pāyantikā |

yaṅ dge sloṅ gaṅ śes bźin du srog chags daṅ bcas pa’i chus rtswa’am | lci ba’am | sa la ’debs sam | ’debs su ’jug na ltuṅ byed do ||

(4)若復苾芻知水有虫自澆草7土。若和牛糞。及(5)教人澆者。波逸底迦

19. Whatever monk should knowingly sprinkle or have grass, refuse, or clay sprinkled with water containing living creatures, that is a pāyāntika.

mahāntaṃ bhikṣuṇā vihāraṃ kārayitvā yāvad dvārakośārgalasthānād ālokasaṃjñinā bhūmiparikarmopādāya dvau vā trayo vā chedanaparyāyāḥ saharitāḥ adhiṣṭhātavyāḥ tata uttari adhitiṣṭhet pāyantikā |

dge sloṅ gis btsug lag khaṅ chen po źig rtsig tu ’jug na sgo’i sbubs daṅ | gtan pa daṅ | snaṅ (7) ba’i gnas ji tsam pa’i ’du śes kyis sa brtags pa nas bzuṅ ste | pha gu’i rim pa ’jim pa daṅ bcas pa gñis sam gsum brtsig par bya’o || de las lhag par rtsig na ltuṅ byed do || ||

若復苾芻作大住(6)處。於門梐邊應安擴扂及諸窓牖。并安水(7)竇。若起牆時是濕泥者。應二三重齊撗扂處。(8)若過者。波逸底迦

20. When a monk is having a large vihara built, having taken up preparations, consisting ofearth, for the window holes and for the placing ofthe bolt with regard to the door frame, means for covering it two or three times with grass should be determined. Should he determine in excess of that, that is a pāyāntika.

sdom la |
ma bskos ñi ma nub pa daṅ ||
zas daṅ chos gos gñis (12b1) dag daṅ ||
don mthun grub daṅ dben pa gñis ||
dge sloṅ ma yis sbyor bcug pa’o ||

(9)第三攝頌曰
(10)不差至日沒　爲食二種衣
(11)同路及乘船　二屏教化食

yaḥ punar bhikṣur asaṃmataḥ saṃghena bhikṣuṇīr avavadet tadrūpadharmasamanvāgamāt pāyantikā |

yaṅ dge sloṅ gaṅ dge ’dun gyis ma bskos par dge sloṅ ma la chos ston na | chos ’di lta bu daṅ ldan pa ma gtogs te ltuṅ byed do ||

(12)若復苾芻衆不差遣。自往教誡苾芻尼者。除(13)獲勝法。波逸底迦

21. Whatever monk, not having been authorized by the saṃgha, should admonish nuns, by possession ofsuch a dharma, that is a pāyāntika,

saṃmataś cāpi bhikṣur saṃghena yāvat sūryāstagamanakālasamayāt pāyantikā |

dge sloṅ gaṅ dge ’dun gyis bskos kyaṅ ñi ma nub (2) kyi bar du dge sloṅ ma la chos ston na ltuṅ byed do ||

若復苾芻雖被衆差(14)教誡苾芻尼。乃至日＊沒時。而教誡者。波逸(15)底迦

22. Whatever monk, even if authorized by the saṃgha, [should admonish nuns] at a time when the sun has gone [down], that is a pāyāntika. '

yaḥ punar bhikṣur bhikṣum evaṃ vaded āmiṣakiṃcithetor bhikṣavo bhikṣuṇīr avadantīti pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ rnams la ’di skad ces | dge sloṅ dag zas cuṅ zad tsam gyi phyir dge sloṅ ma la ston to źes zer na ltuṅ byed do ||

若復苾芻向諸苾芻。作如是語。汝(16)爲飮食供養故。教誡苾芻尼者。波逸底迦

23. Whatever monk should say to a monk: “The monks admonish the nuns for the sake ofsome material goods”; that is a pāyāntika,

yaḥ punar bhikṣur ajñātikāyai bhikṣuṇyai cīvaraṃ dadyād anyatra parivartakāt pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ ma ñe du ma yin pa la gos byin na ltuṅ byed do ||

(17)若復苾芻與非親苾芻尼衣。除貿易。波逸(18)底迦

24. Whatever monk should give a robe to an unrelated nun, except in exchange, that is a pāyāntika.

yaḥ punar bhikṣur ajñātikāyā bhikṣuṇyāś cīvaraṃ kuryāt pāyantikā |

yaṅ dge (3) sloṅ gaṅ dge sloṅ ma ñe du ma yin pa’i gos byed na ltuṅ byed do ||

若復苾芻與非親苾芻尼作衣者。(19)波逸底迦

25. Whatever monk should make a robe for an unrelated nun, that is a pāyāntika,

yaḥ punar bhikṣur bhikṣuṇīsārtheṇa sārdham adhvānamārgaṃ pratipadyeta ato grāmāntaram api pāyantikā | tatrāyaṃ samayaḥ sārthagamanīyo mārgo bhavati sāśaṅkasaṃmataḥ sabhayasaṃmataḥ sapratibhayabhairavasaṃmato ’yaṃ tatra samayaḥ |

yaṅ dge sloṅ gaṅ dge sloṅ ma’i don mthun daṅ lhan cig ’thams nas ’gron lam du ’jug na dus ma gtogs te ltuṅ byed do || de la dus ni ’di yin te | lam don mthan gyis bgrod par bya ba dogs pa daṅ (4) bcas par grags pa | ’jigs pa daṅ bcas par grags pa | ’jigs pa tha dad pas ’jigs su ruṅ ba daṅ bcas par grags pa źig na de la de ni dus yin no ||

若復苾芻與苾芻尼。共商旅(20)期行者。除餘時。波逸底迦。餘時者。謂有恐怖(21)畏難處。此是時

26. Whatever monk should go on a journey with a company of nuns, even to another village, except at the right time, that is a pāyāntika, Under those circumstances, this is the right time: when the road the company is traveling on is considered to be doubtful, dangerous, and fearful. This is the right time in this matter.

yaḥ punar bhikṣur bhikṣuṇīsārtheṇa sārdhaṃ saṃvidhāya ekanāvam abhirohed ūrdhvagāminīṃ vā adhogāminīṃ vānyatra tīryakpārasantaraṇāt pātayantikā |

yaṅ dge sloṅ gaṅ dge sloṅ ma’i don mthun daṅ lhan cig ’thams nas gru gcig tu ’jug ciṅ gyen du ’gro’am | thur (5) du ’gro na thad kar pha rol du ’gro ba ma gtogs te ltuṅ byed do ||

若復苾芻與苾芻尼期(22)乘一船。若沿10流若泝流。除直渡。波逸底(23)迦

27. Whatever monk, proceeding with a company of nuns, should board one boat, going upstream or downstream, except for crossing to the opposite shore, that is a pāyāntika,

yaḥ punar bhikṣur mātṛgrāmena sārdham eka ekayā rahasi praticchanne āsane niṣadyāṃ kalpayet pāyantikā |

yaṅ dge sloṅ gaṅ bud med kyi yul daṅ lhan cig gcig pu gcig daṅ dben pa skyabs yod pa na stan la ’dug na ltuṅ byed do ||

若復苾芻獨與一女人屏處坐者。波(24)逸底迦

28. Whatever monk should sit down with a woman, one with the other, on a secret, concealed seat, that is a pāyāntika,

yaḥ punar bhikṣur bhikṣuṇyā sārdham eka ekikayā rahasi praticchanne tiṣṭhet pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ ma daṅ lhan cig gcig pa gcig daṅ dben pa skyabs yod (6) pa na ’greṅ na ltuṅ byed do ||

若復苾芻獨與一苾芻尼屏處坐。(25)者波逸底迦

29. Whatever monk should stand with a nun, one with the other, in a secret, concealed [place], that is a pāyāntika,

yaḥ punar bhikṣur jānan bhikṣuṇīparipācitaṃ piṇḍapātaṃ paribhuṃjītānyatra pūrvaṃ gṛhisamāraṃbhāt pāyantikā |

yaṅ dge sloṅ gaṅ śes bźin du dge sloṅ mas sbyor du bcug pa’i zas za na sṅar khyim du bos pa ma gtogs te ltuṅ byed do || ||

若復苾芻知苾芻尼讃歎因(26)縁得食食。除施主先有意。波逸底迦

30. Whatever monk should knowingly eat alms food which a nun caused to be cooked, except if it was previously undertaken by the householder, that is a Pāyantika.

sdom la |
yaṅ yaṅ daṅ ni ’dug gnas gcig ||
phye daṅ bca’ daṅ stobs pa daṅ ||
’dus daṅ dus (7) min sogs ’jog daṅ ||
kha nas mid daṅ bsod pa ñid ||

(27)第四攝頌曰
(28)數食一宿處　受鉢不爲餘
(29)足食別非時　觸不受妙食

No Sanskrit

paraṃparabhojanād anyatra samayāt pāyantikā | tatrāyaṃ samayo glānasamayaḥ karmasamayaḥ adhvānamārgasamayaḥ cīvaradānakālasamayaḥ |

yaṅ yaṅ zan dus ma gtogs te ltuṅ byed do || de la dus ni ’di yin te | na ba dus so || las dus so || lam dus so || gos sbyin pa’i tshe dus te | de la de ni dus yin no ||

(504c1)若復苾芻展轉食者。除餘時。波逸底迦。餘時(2)者。病時作時道行時施衣時。此是時

31. In eating out of turn, except at the right time, there is a pāyāntika. Under those circumstances, this is the right time: a time of illness, a time of work, a time of going on a journey, or a time of the giving of robes. [This is the right time in this matter.]

ekāvasathoṣitena bhikṣuṇā aglānenaikapiṇḍapātaḥ paribhoktavyas tataḥ uttari paribhuṃjīta pāyantikā |

’dug gnas gcig tu źag (13a1) lon ba’i dge sloṅ min bas bsod sñoms gcig bza’ bar bya’o || de las lhag par bza’ na ltuṅ byed do ||

若(3)復苾芻於外道住處。得經一宿一食。除病因(4)縁。若過者。波逸底迦

32. One [meal of] alms food may be eaten by a monk who is not ill, dwelling in a village. Should he eat in excess of that, that is a pāyāntika.

bhikṣavaḥ khalu saṃbahulāḥ kulāni saṃkrāmeyus tāṃś cec chrāddhā brāhmaṇagṛhapatayas tv arthaṃ pravārayeyur maṇḍaiś cāpūpaiś cākāṃkṣibhis tair bhikṣubhir dvau trayo vā pātrapūrāḥ pratigrahītavyāḥ tata uttari pratigṛhṇīyuḥ p)āyantikā || dvau trīn vā pātrapūrān pratigṛhya tair bhikṣubhir¹² bahirārāmaṃ gatvā santo bhikṣavaḥ¹³ saṃvibhaktavyā ātmanā ca paribhoktavyam ayaṃ tatra samayaḥ ||

12. tair bhikṣubhir from Banerji, not in MS. 13. MS bhikṣuvaḥ.

dge sloṅ rab tu maṅ po dag khyim rnams su doṅ ba las | gal te de dag la bram ze daṅ | khyim bdag dad pa can dag gis phye daṅ khur ba dag dus (2) kyis stobs par gyur la | ’dod na dge sloṅ de dag gis lhuṅ bzed gaṅ ba gñis sam gsum blaṅ bar bya’o || de las lhag par len na ltuṅ byed do || lhuṅ bzed gaṅ ba gñis sam gsum blaṅs nas phyi rol kun dga’ ra bar soṅ la | dge sloṅ ’khod pa rnams la yaṅ bgo (3) bga’ bya | bdag cag kyaṅ bza’ bar bya ste | de la de ni cho ga yin no ||

若復衆多苾芻往(5)俗家中。有淨信婆羅門居士。殷勤請與餅(6)麨飯。苾芻須者應兩三鉢受。若過受者。(7)波逸底迦。既受得已還至住處。若有苾芻應(8)共分食。此是時

33. Should many monks approach families, if faithful Brāhmana householders should offer them things such as barley-gruel and meal, two or three bowls full may be accepted by those monks if they wish. Should they accept in excess of that, that is a pāyāntika. Having accepted two or three bowls full, and going outside the ārāma, [the bowls full] should be shared by those monks with [other] monks, and it (i.e., the food) should be eaten by each. This is the proper course in this matter.

yaḥ puna(r bhikṣu)r bhuktavān pravāritaḥ akṛtātiriktaṃ khādanīyabhojanīyaṃ khāded bhuṃjīta vā pāyantikā ||

yaṅ dge sloṅ gaṅ zas zos zin ciṅ spaṅs pa las lhag por ma byas par bca’ ba’am bza’ ba ’cha’ ’am za na ltuṅ byed do ||

若復苾芻足食竟。不作(9)餘食法更食者。波逸底迦

34. Whatever monk who has eaten and finished his meal, and the procedure connected with left over food is not performed, and he still eats hard food and enjoys soft food, that is a pāyāntika.⁵
34. Whatever monk who has eaten and finished his meal, and there are no leftovers, but he still eats hard food and enjoys soft food [obtained from another source], that is a pāyāntika. ⁶

5. This translation is based on: commentary in Vsg. 6. pravārita may mean “having been offered”, but both chi and tib translates it as “finished”.

yaḥ punar bhikṣur jānan bhikṣuṃ bhuktavantaṃ pravāritam¹⁴ akṛte(nātiri)ktena khādanīyabhojanīyenātyarthaṃ pravārayed idam āyuṣman khāda idaṃ bhuṅkṣva ity āsvādanaprekṣī kaścid eṣa bhikṣur āsvādito bhaviṣya(ti i)ty etad eva pratyayaṃ kṛtvā pāyantikā ||

14. MS pravārim

yaṅ dge sloṅ gaṅ śes bźin du dge sloṅ zas zos zin ciṅ spaṅs pa la (4) skabs tshol źiṅ ci nas kyaṅ dge sloṅ ’di ñes pa ’byuṅ bar bya’o sñam pa de ñid rkyen du byas nas | tshe daṅ ldan pa ’di ’cho źig ’di zo źig ces lhag por ma byas pa’i bca’ ba daṅ bca’ ba dus kyis stobs na ltuṅ byed do ||

若復苾芻知他(10)苾芻足食竟。不作餘食法。勸令更食。告言。具(11)壽。當噉食。以此因縁。欲使他犯生憂惱者。(12)波逸底迦

35. Whatever monk, in trying to find a weak point in his fellow monk, should knowingly invite a monk who has eaten and finished, be it hard food or soft food, not invoking the principle of leftover food, saying: “Eat this, O Venerable One, enjoy this”; thinking that this monk will eat since he is searching for such taste, making a cause for him to do this, that is a pāyāntika [for the one who instigates this situation].

gaṇabhojanād anyatra samayāt pāyantikā | tatrāyaṃ samayaḥ glānasamayaḥ karmasamayo ’dhvasama(5)(y)o nāvādhirohaṇaṃ mahāsamājaḥ śramaṇabhaktam ayaṃ tatra samayaḥ |

’dus śiṅ za na dus ma gtogs te ltuṅ byed do || de la dus (5) ni ’di yin te | na ba dus so || las dus so || lam dus so || grur źugs pa daṅ | ’dus pa chen po daṅ | dge sbyoṅ gi zas dus te de la de ni dus yin no ||

若復苾芻別衆食者。除餘時。(13)波逸底迦。餘時者。病時作(15)衣時道行時船行(14)時大衆食時沙門施食時。此是時

36. In a group meal, except at the right time, there is a pāyāntika, Under those circumstances, this is the right time: a time of illness, a time of work, a time of going on a journey, a time of being boarded on a boat, the time of a great meeting, and the meal time of the Śramaṇas, This is the right time in this matter.

yaḥ punar bhikṣur akāle khādanīyabhojanīyaṃ khāded bhuṃjīta vā (6) pāyantikā ||

yaṅ dge sloṅ gaṅ dus ma yin par bca’ ba’am | bza’ ’cha’ ba’am za na ltuṅ byed do ||

若復(15)苾芻非時食者。波逸底迦

37. Whatever monk should chew or consume hard food or soft food at the wrong time, that is a pāyāntika.

yaḥ punar bhikṣuḥ sannihitaṃ khādanīyabhojanīyaṃ khāded bhuñjīta vā pāyantikā |

yaṅ dge sloṅ gaṅ (6) bca’ ba daṅ bza’ bsogs ’jog byas pa ’cha’ ’am za na ltuṅ byed do ||

若復苾芻食(16)曾經觸食者。波逸底迦

38. Whatever monk should chew or consume hard food or soft food which has been stored up, that is a pāyāntika.

(yaḥ punar bhikṣur a)dattaṃ mukhābhyavahāryam āhāram āhared anyatrodakadantakāṣṭhāt pāyantikā ||

yaṅ dge sloṅ gaṅ ma byin par kha nas mid pa’i zas zan chu daṅ so śiṅ ma gtogs te ltuṅ byed do ||

若復苾芻不受(17)食。擧著口中而噉咽者。除水及齒木。波逸底(18)迦

39. Whatever monk should put food in his mouth which was not given, except for water or a tooth-brush, that is a pāyāntika.

yāni tāni bhagavatā bhikṣūṇāṃ praṇītabhoja(nāny akhyātāni tadyathā kṣīraṃ dadh)i navanītaṃ matsyo māṅsā vallūrā || yaḥ punar bhikṣur imāny evaṃrūpāṇi praṇītabhojanāny ātmārtham¹⁵ aglānaḥ parakulebhyo vijñā(p)y(a khāded bhuñjītā vā pāyantikā) ||Œ||

15. MS ātmam

bcom ldan ’das kyis dge sloṅ rnams kyi zas bsod pa gaṅ dag gsuṅs pa ’di lta ste | ’o ma daṅ | źo (7) daṅ | mar daṅ | ña śa daṅ | śa skam dag ste | dge sloṅ mi na bar bdag ñid kyi phyir zas bsod pa de lta bu dag gźan gyi khyim dag nas bslaṅs te ’cha’ ’am za na ltuṅ byed do || ||

若復苾芻如世尊説上妙飮食乳酪生(19)酥魚及肉。若苾芻無病。爲己詣他家乞取食(20)者。波逸底迦

40. These are foods for the monks declared by the Blessed One to be excellent, namely: milk, curds, fresh butter, fish, meat, and dried flesh. Whatever monk who is not ill, asking for such excellent foods from different families, for himself, should chew or consume them, that is a pāyāntika.

uddānaṃ |
saprāṇabhojane sthānaṃ niṣadyācelasenayā dvirātrodyūṣikāṃ gacchet prahāroddhūraduṣṭhulāḥ ||

sdom la |
srog chags bcas daṅ ñal sar ’dug ||
’greṅ daṅ gcer (13b1) bud mag daṅ ni ||
źag gñis bśam dkrug ’gro ba daṅ ||
rdeg daṅ gzas daṅ gnas ṅan len ||

(21)第五攝頌曰
(22)虫水二食舍　無服往觀軍
(23)兩夜觀遊兵　打擬覆麁罪

Summary: With living beings (rule 41), standing and sitting in a family of two (rule 42 and 43), naked ascetic (rule 44), together with an army (rule 45), two nights (rule 46), he goes to an army in action (rule 47), a beating (rule 48), threatening (rule 49), grave (rule 50).

yaḥ punar bhikṣur jāna[n sa]prāṇakam udakaṃ paribhuñjīta pāya(nti)kā ||

yaṅ dge sloṅ gaṅ śes bźin du srog chags daṅ bcas pa’i chu la spyod na ltuṅ byed do ||

(24)若復苾芻知水有虫受用者。波逸底迦

41. Whatever monk should knowingly consume water containing living creatures, that is a pāyāntika.

yaḥ punar bhikṣur jānan sabhojane kule anupraskandyāsane niṣadyāṃ kalpayet pāyantikā ||

yaṅ dge sloṅ gaṅ śes bźin du ñal po byed par śom pa’i khyim du phyis gnon byas te | (2) stan la ’dug na ltuṅ byed do ||

(25)若復苾芻知有食家強安坐者。波逸底迦

42. Whatever monk, knowingly intruding in a family of two having an intention of practicing sexual union⁷ , should sit down on a seat, that is a pāyāntika.

7. Expressed by the euphemism of food, cf. commentary in Vsg.

yaḥ punar bhikṣur jānan* sabhojane kule raha(ḥ) praticchannas¹⁶ tiṣṭhet*¹⁷ pāyantikā ||

16. MS °no. 17. The syllable ti is repeated in MS

yaṅ dge sloṅ gaṅ śes bźin du ñal po byed par śom pa’i khyim du dben pa skyabs yod par ’greṅ na ltuṅ bde do ||

(26)若復苾芻知有食家在屏處強立者。波逸(27)底迦

43. Whatever monk, knowingly standing and hiding himself secretly in a family of two having an intention of practicing sexual union, that is a pāyāntika.

yaḥ punaḥ bhikṣur acelakāya vā acelikāyai vā parivrājakāya vā pari(vrā)jakāyai vā svahastaṃ khādanīyabhojanīyaṃ dadyāt* pāyantikā ||

yaṅ dge sloṅ gaṅ gcer bu pa’am | gcer bu ma kun du rgyu ba’am | kun du rgyu mo la raṅ gi lag nas bca’ ba’am bza’ ba byin na (3) ltuṅ byed do ||

若復苾芻自手授與無衣外道及餘(28)外道男女食者。波逸底迦

44. Whatever monk should give, with his own hand, hard food or soft food to a male naked ascetic or female naked ascetic, male wanderer or female wanderer, that is a pāyāntika.

yaḥ punar bhikṣur udyuktāṃ senām* da[rś]anāyopasaṃkrāmet* pāyantikā ||

yaṅ dge sloṅ gaṅ dmag chas pa la ltar ’gro na ltuṅ byed do ||

若復苾芻往(29)觀整裝軍者。波逸底迦

45. Whatever monk should go to see an army fighting, that is a pāyāntika.

syād* khalu bhikṣoḥ tadrūpaḥ pratyaya udyuktāṃ senāṃ darśanāyopasaṃkramitum* [dvi]rātraparamaṃ tena bhikṣuṇā tasyāṃ senāyāṃ vipravastavyaṃ tata uttari vipravaset* pāyantikā ||

yaṅ dge sloṅ gaṅ dmag chas pa la ltar ’gro ba de lta bu’i rkyen źig byuṅ na | dge sloṅ des dmag de’i naṅ du źag gñis tshun chad gnas par bya’o || de las lhag par gnas na ltuṅ byed do ||

若復苾芻有因(505a1)縁往軍中。應齊二夜。若過宿者。波逸底迦

46. If there is some reason for a monk to go to see an army fighting, that monk may stay amongst that army for two nights at most. Should he stay in excess of that, that is a pāyāntika.

dvirātram api ced bhikṣus tasyāṃ senāyāṃ vipravasann udyūṣikāṃ vā gacched dhvajāgraṃ vā balāgraṃ vā senāvyūham anīkasaṃdarśanaṃ vā pratyanubhavet pāyantikā |

dge (4) sloṅ źag gñis dmag de’i naṅ na gnas pa’i tshe na yaṅ gal te bśams pa dkrug tu ’gro’am | rgyal mtshan gyi mchog gam | dbuṅ gi mchog gam | g-yul bśams pa’i dmag la lta ba ñams su myoṅ bar byed na ltuṅ byed do ||

(2)若復苾芻在軍中。經二宿觀整裝軍。見先(3)旗兵及看布陣散兵者。波逸底迦

47. If a monk, dwelling amongst an army for two nights, should go to the army in action, or should enjoy the main banner, the head of the army, the array of the divisions, or the display of the forces, that is a pāyāntika.

yaḥ punar bhikṣur abhiṣaktas¹⁸ kupitaś caṇḍībhūto ’nāttamanā bhikṣoḥ prahāraṃ dadyāt pāyantikā |

18. Tib and chi do not have any counterpart of abhiṣaktas.

yaṅ dge sloṅ gaṅ khros ’khrugs rṅam par (5) gyur te | yi ma raṅs nas dge sloṅ la rdeg na ltuṅ byed do ||

若復(4)苾芻瞋恚故不喜打苾芻者。波逸底迦

48. Whatever monk, being angry, mad, and ill-tempered, should give a beating to a monk, that is a pāyāntika.

yaḥ punar bhikṣur abhiṣaktaḥ¹⁹ kupitaś caṇḍībhūto ’nāttamanā bhikṣoḥ prahāram uddhūrayed antatas talaśaktikā api pāyantikā²⁰ ||

19. See note in previous record. 20. MS om. pāyantikā.

yaṅ dge sloṅ gaṅ khros ’khrugs rṅam par gyur te | yi ma raṅs nas dge sloṅ la brdeg par gzas na tha na thal mos kyaṅ ruṅ ste ltuṅ byed do ||

(5)若復苾芻瞋恚故不喜。擬手向苾芻者。波逸(6)底迦

49. Whatever monk, being angry, mad, wrathful, and ill-tempered, should pretend to give a monk beating, even so much as to make a threatening gesture with the hand, that is a pāyāntika.

yaḥ punar bhikṣur jānan bhikṣor duṣṭhulām āpattiṃ praticchādayet pāyantikā |

yaṅ dge sloṅ gaṅ śes bźin du dge sloṅ gi gnas ṅan len gyi ltuṅ (6) ba ’chab na ltuṅ byed do || ||

若復苾芻知他苾芻有麁惡罪覆藏(7)者波逸底迦

50. Whatever monk should knowingly conceal the grave offense of a monk, that is a pāyāntika.

uddānaṃ ||
sparśo jyotiś chandānupa(4)saṃpādanena dharmavādī ca śramaṇoddeśo daurvarṇyaṃ ratnaparidāhasamayaś ca ||

sdom la |
bde daṅ me daṅ ’dun pa daṅ ||
bsñen par ma rdzogs chos daṅ smra ||
dge tshul kha dog bsgyur ba daṅ ||
rin po che daṅ tsha ba’i dus ||

(8)第六攝頌曰
(9)伴惱觸火欲　同眠法非障
(10)未捨求寂染　收寶極炎時

Summary: feeling pleasant (rule 51), fire (rule 52)

yaḥ²¹ punar bhikṣur bhikṣum evaṃ vaded ehy āyuṣman kulāny upasaṃkramiṣyāvaḥ tatra te dāpayiṣyāmi praṇītaṃ khādanīyabhojanīyaṃ yāvad āptaṃ²² sa tasya dāpayitvā tataḥ paścād evaṃ²³ vaded gaccha tvam āyuṣman na me tvayā sārdhaṃ sparśo bhavati kathāyāṃ vā niṣadyāyāṃ vā api tv ekākina evaṃ me²⁴ sparśo bhavati kathāyāṃ vā niṣadyāyāṃ vā ity udyojanaprekṣī kaścid eṣa bhikṣur udyojito bhaviṣyatīty etad eva pratyayaṃ kṛtvā pāyantikā ||

21. MS om. yaḥ 22. MS āpta 23. MS eva 24. MS eva me for evaṃ me

yaṅ dge sloṅ gaṅ kla na ka tshol źiṅ ci nas kyaṅ dge sloṅ ’di la klan ka btsal bar ’gyur (7) ro sñam pa de ñid rkyen du byas te | dge sloṅ la ’di skad ces | tshe daṅ ldan pa tshur śog | khyim dag tu ’doṅ daṅ der khyod la bca’ ba daṅ | bza’ ba bsod pa ci tsam ’dod pa spyin du gźug go źes smras nas des de la sbyin du ma bcug par de’i ’og tu ’di skad ces | tshe daṅ (14a1) ldan pa kho bo la khyod daṅ lhan cig smra pa’am | ’dug pa bde ba ma yin gyi || ’di ltar kho bo gcig pu kho na smra’am | ’dug na bdes khyod ñid soṅ śig ces zer na ltuṅ byed do ||

(11)若復苾芻語餘苾芻。作如是語。具壽。共汝詣(12)俗家。當與汝美好食。令得飽滿。彼苾芻至(13)俗家竟不與食。語言。具壽。汝去。我與汝共坐(14)共語不樂。我獨坐獨語樂。作是語時。欲令生(15)惱者。波逸底迦

51. Whatever monk should say to a monk: “Come, O Venerable One, we will approach families, and I will have them give you hard food and soft food, until you have enough”; if he, after having caused it to be given to him, says: “Go, O Venerable One. There is no pleasure for me with you, but talking and sitting alone is pleasant for me,” thinking, "This monk will be dismissed”; having done it for just this reason and not another, that is a pāyāntika.

yaḥ punar (bhikṣur ātmārtham aglāno vitapana)[pre]kṣī jyotiḥ samavadadhyāt samavadhāpayed vā pāyantikā ||

yaṅ dge sloṅ gaṅ min bar bdag ñid kyi phyir me la reg gam | reg tu ’jug (2) na ltuṅ byed do ||

若復苾芻無病爲身。若(16)自然火。若教他然者。波逸底迦

52. Whatever monk who is not ill, for his own sake, should make, or have made, a fire, with a view to making heat, that is a pāyāntika.⁸

8. The rule is connected with a situation where the reason for making fire is to scare snakes out of their den, cf. commentary in Vsg.

yaḥ punar bhikṣur dhārmikasaṃghakaraṇīye bhikṣoś chandaṃ datvā paścād abhiṣaktaḥ kupitaś caṇḍībhūto nāttamanā kṣepadharmam āpadyeta | āhara bhikṣoś chandaṃ na te dadāmīti pāyantikā |

yaṅ dge sloṅ gaṅ dge ’dun gyi bya ba chos daṅ ldan pa la dge sloṅ la ’dun pa phul nas | de’i ’og tu khros ’khrugs rṅam par gyur te || yi ma raṅs nas spoṅ ba’i chos su byed ciṅ ’di skad ces | dge sloṅ ’dun pa phyir byin cig | khyod la mi sbyin no źes zer na (3) ltuṅ byed do ||

若復苾(17)芻與他欲已。後便悔言。還我欲來。不與汝者。(18)波逸底迦

53. Whatever monk, having given his consent to a monk for formal acts of the saṃgha [done] according to Dharma, and afterwards, being angry, mad, wrathful, and ill-tempered, should raise objections.e?” saying: “Take away [my consent]. I did not give consent to the monk for those [acts]”; that is a pāyāntika.

yaḥ punar bhikṣur anupasaṃpannena pudgalena sārdhaṃ dvirātrād ūrdhvaṃ sahāgāraśayyāṃ kalpayet pāyantikā |

yaṅ dge sloṅ gaṅ gaṅ zag bsñen par ma rdzogs pa daṅ lhan cig nub gñis las lhag par gnas gcig tu ñal na ltuṅ byed do ||

若復苾芻與未近圓人。同室(19)宿過二夜者。波逸底迦

54. Whatever monk should lie down in the same house with an unordained person for more than two nights, that is a pāyāntika,

yaḥ punar bhikṣur evaṃ vadet tathāhaṃ bhagavato dharmaṃ deśitam ājānāmi yathā ye antarāyikā dharmā uktā bhagavatā te pratisevyamānā nālam antarāyāyeti | so bhikṣur bhikṣubhir idaṃ syād vacanīyo mā tvam āyuṣmann evaṃ vocas tathāhaṃ bhagavato dharmaṃ deśitam ājānāmi yathā ye antarāyikā dharmā uktā bhagavatā te ca pratisevyamānā nālam antarāyāya iti | mā bhagavantam abhyācakṣuḥ na sādhu bhavati bhagavato ’bhyākhyānaṃ na ca punar bhagavān evam āha anekaparyāyeṇa āyuṣmann antarāyikā dharmāḥ santaḥ antarāyikā evoktā bhagavatā te ca pratisevyamānā alam antarāyāyeti niḥsṛja tvam āyuṣmann evaṃrūpaṃ pāpakaṃ dṛṣṭigataṃ | so bhikṣur bhikṣubhir ucyamānas tad vastu pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjed dvir api trir api samanuyoktavyaḥ samanuśāsitavyas tasya pratiniḥsargāya dvir api trir api samanuyujyamānaḥ samanuśiṣyamānas tad vastu pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjet pāyantikā |

yaṅ dge sloṅ gaṅ ’di skad ces | ’di ltar bcom ldan ’das kyis bar du gcod pa’i chos su gsuṅs pa gaṅ dag gis yin pa de (4) dag bsten kyaṅ bar du gcod par mi ’gyur te | de ltar bcom ldan ’das kyis chos bstan pa bdag gis śes so źes zer na | dge sloṅ de la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa khyod ’di ltar bcom ldan ’das kyis bar du gcod pa’i chos su gsuṅs pa gaṅ (5) dag yin pa de dag bsten kyaṅ bar du gcod par mi ’gyur te | de ltar bcom ldan ’das kyis chos bstan pa bdag gis śes so źes de skad ces ma zer cig | bcom ldan ’das la skur pa ma ’debs śig | bcom ldan ’das la skur pas legs par mi ’gyur ro || bcom (6) ldan ’das ni de skad mi gsuṅ ṅo || tshe daṅ ldan pa bar du gcod pa’i chos rnams ni bar du gcod pa ñid do źes bcom ldan ’das kyis rnam graṅs du mar gsuṅs te | de dag bsten na rab du gcod par ’gyur gyis | tshe daṅ ldan pa khyod sdig pa can gyi lta ba’i rnam pa ’di lta bu thoṅ (7) śig ces bsgo bar bya’o || dge sloṅ de la dge sloṅ rnams kyis de skad bsgo ba na gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo par bya | yaṅ dag par bstan par bya’o || lan gñis (14b1) lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa na gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na ltuṅ byed do ||

若復苾芻作如(20)是語。我知佛所説法。欲是障礙者。習行之時(21)非是障礙。諸苾芻應語彼苾芻言。汝莫作是(22)語。我知佛所説。欲是障礙法者。習行之時非(23)是障礙。汝莫謗世尊。謗世尊者不善。世尊不(24)作是語。世尊以無量門。於諸欲法説爲障礙。(25)汝可棄捨如是惡見。諸苾芻如是諫時。捨者(26)善。若不捨者。應可再三殷勤正諫。隨教應詰。(27)令捨是事。捨者善。若不捨者。波逸底迦

55. Whatever monk should say: “As I understand the Dharma taught by the Blessed One, indulgences in these which have been declared by the Blessed One to be obstructive conditions are not sufficient for a hindrance”; that monk should be spoken to thus by the monks: “Do not, O Venerable One, speak thus: 'As I understand the Dharma taught by the Blessed One, indulgences in these which have been declared by the Blessed One to be obstructive conditions are not sufficient for a hindrance.' Do not speak [this] about the Blessed One. False accusation against the Blessed One is not good, and also the Blessed One has not said that. The obstructive conditions, O Venerable One, have been declared by the Blessed One in many ways to really be obstructive, and indulgences [in them] are sufficient for a hindrance, Abandon such an evil view, O Venerable One.” If that monk, being spoken to by the monks, should abandon that course, this is good. If he should not abandon it, he should be examined and instructed two or three times for the abandonment of that course. Being examined and instructed two or three times, should he abandon that course, this is good. If he should not abandon it, that is a pāyāntika.

yaḥ punar bhikṣur jānaṃs tathāvādinaṃ pudgalam akṛtānudharmāṇam apratiniḥsṛṣṭe tasmin pāpake dṛṣṭigate ālāpayet saṃlapet tena sārdhaṃ saṃvaset saṃbhuṃjīta sahāgāraśayyām api kalpayet pāyantikā |

yaṅ dge sloṅ gaṅ śes bźin du de skad zer ba’i gaṅ zag chos bźin du ma byas pa sdig pa can gyi lta ba’i rnam pa de ma spaṅs pa daṅ gtam ’dre (2) bar byed | phebs par smra bar byed | kun du gnas par byed | kun du loṅs spyod par byed ciṅ | de daṅ lhan cig gnas gcig tu ñal na’aṅ ltuṅ byed do ||

(28)若復苾芻知如是語人。未爲隨法不捨惡見。(29)共爲言説。共住受用。同室而宿者。波逸底迦

56. Whatever monk should knowingly speak to or converse with a person who has not abandoned that evil view. and according to his word.4 1* has not made Anudharma, or should eat, dwell, or lie down in the same house with that one, that is a pāyāntika.

śramaṇoddeśaś cāpy evaṃ vadet tathāhaṃ bhagavato dharmaṃ deśitam ājānāmi yathā ye antarāyikā dharmā uktā bhagavatā te ca pratisevyamānā nālam antarāyāyeti | sa śramaṇoddeśo bhikṣubhir idaṃ syād vacanīyo mā tvam āyuṣman śramaṇoddeśa evaṃ vocaḥ tathāhaṃ bhagavato dharmaṃ deśitam ājānāmi yathā ye antarāyikā dharmā uktā bhagavatā te ca pratisevyamānā nālam antarāyāyeti | mā bhagavantam abhyācakṣuḥ na sādhu bhavati bhagavato ’bhyākhyānaṃ na ca punar bhagavān evāha anekaparyāyeṇa śramaṇoddeśa antarāyikā dhamāḥ santaḥ antarāyikā evoktā bhagavatā te ca pratisevyamānā alam antarāyāyeti | niḥsṛja tvam* śramaṇoddeśa evaṃrūpaṃ dṛṣṭigatam* | sa śramaṇoddeśo bhikṣubhir ucyamānas tad vastu cet pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjed dvir api trir api samanuyoktavyaḥ samanuśāsitavyas tasya vastunaḥ pratiniḥsargāya dvir api trir api samanuyujyamānaḥ samanuśiṣyamānas tad vastu pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjet sa śramaṇoddeśo bhikṣubhir idaṃ syād vacanīyo ’dyāgreṇāyuṣman śramaṇoddeśa nāsau bhagavāṃs tathāgataḥ arhan samyaksaṃbuddhaḥ śāstā | evaṃrūpasyānyatamānyatmasya brahmacāriṇaḥ pṛṣṭataḥ mā samanubadhāna yāvad apy anye śramaṇoddeśāḥ labhante bhikṣubhiḥ sārdhaṃ dvirātraparamaṃ sahāgāraśayyāṃ sāpi te adyāgreṇa nāsti cara careṇa mohapuruṣa naśyati | yaḥ punar bhikṣur jānan tathānāśitaṃ śramaṇoddeśam upasthāpayed vā upalālayed vā tena vā sārdhaṃ sahāgāraśayyāṃ kalpayet pāyantikā |

dge tshul źig kyaṅ ’di skad ces | ji ltar bcom ldan ’das kyis ’dod pa dag ni bar du gcod pa’o źes gsuṅs pa (3) gaṅ dag yin pa de dag bsten kyaṅ bar du gcod par mi ’gyur te | de ltar bcom ldan ’das kyis chos bstan pa bdag gis śes so źes zer na | dge tshul de la dge sloṅ rnams kyis ’di skad ces | dge tshul khyod ji ltar bcom ldan ’das kyis ’dod pa dag ni bar du gcod pa’o (4) źes gsuṅs pa gaṅ yin pa de dag bsten kyaṅ bar du gcod par mi ’gyur te | de ltar bcom ldan ’das kyis chos bstan pa bdag gis śes so źes de skad ma zer cig | bcom ldan ’das la skur pa ma ’debs śig | bcom ldan ’das la skur pas legs par mi ’gyur ro || (5) bcom ldan ’das ni de skad mi gsuṅ ṅo || tshe daṅ ldan pa dge tshul ’dod pa bar du gcod pa rnams ni bar du gcod pa ñid do źes bcom ldan ’das kyis rnam graṅs du mar gsuṅs te | de dag bsten na bar du gcod par ’gyur gyis | dge chul khyod sdig pa can gyi lta ba’i rnam (6) pa ’di lta bu ’di thoṅ śig ces bsgo bar bya’o || dge tshul de la dge sloṅ rnams kyis de skad bsgo ba na gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bstan par (7) bya’o || lan gñis lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa na gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na dge tshul de la dge sloṅ rnams kyi deṅ phyin chad dge tshul khyod bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs(15a1) pa’i saṅs rgyas de la ston pa’o źes ma zer cig | tshaṅs pa mtshuṅs par spyad pa mkhas pa bla ma’i gnas lta bu gaṅ yaṅ ruṅ ba’i phyi bźin du yaṅ ma ’gro źig | dge sloṅ rnams daṅ dge tshul lhan cig nub gñis tshun chad gnas gcig tu ñal du dbaṅ ba gaṅ yin (2) pa de yaṅ deṅ phyin chad khyod la med de | mi gti mug can khyod bsñil gyis gźan du soṅ śig ces bsgo bar bya’o || yaṅ dge sloṅ gaṅ śes bźin du de ltar bsñil ba’i dge tshul ñe bar ’jog par byed dam | ñe bar sten par byed dam | de daṅ lhan cig gnas gcig tu ñal na (3) ltuṅ byed do ||

(505b1)若復苾芻見有求寂。作如是語。我知佛所(2)説法。欲是障礙法者。習行之時非是障礙。(3)諸苾芻應語彼求寂言。汝莫作是語。我知佛(4)所説。欲是障礙法者。習行之時非是障礙。(5)汝莫謗世尊。謗世尊者不善。世尊不作是語。(6)世尊以無量門。於諸欲法説爲障礙。汝可棄(7)捨如是惡見。諸苾芻語彼求寂時。捨此事者(8)善。若不捨者。乃至二三隨正應諫。隨正應教。(9)令捨是事。捨者善。若不捨者。諸苾芻應語彼(10)求寂言。汝從今已去不應説言。如來應正等(11)覺是我大師。若有尊宿及同梵行者。不應隨(12)行。如餘求寂得與苾芻二夜同宿。汝今無是(13)事。汝愚癡人可速滅去。若苾芻知是被擯求(14)寂。而攝受饒益同室宿者。波逸底迦

57. Should a male novice say: “As I understand the Dharma taught by the Blessed One, indulgences in these which have been declared by the Blessed One to be obstructive conditions are not sufficient for a hindrance”; that male novice should be 'spoken to thus by the monks: “Do not, O Venerable male novice, speak thus: 'As I understand the Dharma taught by the Blessed One. indulgences in these which have been declared by the Blessed One to be obstructive conditions are not sufficient for a hindrance.' Do not speak [this] about the Blessed One. False accusation against the Blessed One is not good, and also the Blessed One has not said that. The obstructive conditions, O male novice, have been declared by the Blessed One in many ways to really be obstructive, and indulgences [in them] are sufficient for a hindrance. Abandon such an evil view, O male novice.” If that monk, being spoken to by the monks, should abandon that course, this is good. If he should not abandon it, he should be examined and instructed two or three times for the abandonment of that course. Being examined and instructed two or three times, should he abandon that course, this is good. Ifhe should not abandon it, that male novice should be spoken to thus by the monks: "From this day on, O Venerable male novice, the Blessed One, the Tathāgata. the Arhant, the Fully Enlightened One should not be mentioned as your teacher. You should not follow behind one or another Brahmacarin, and as the other male novices obtain [the privilege of] sleeping in the same house with the monks for up to two nights, from this day on. for you this is not allowed. Go away, foolish man, you are expelled.” Whatever monk should knowingly treat kindly or meet with a male novice who has been expelled, or should lie down in the same house with that one, that is a pāyāntika.

navaṃ khalu bhikṣuṇā cīvaraṃ pratilabhya trayāṇāṃ durvarṇīkaraṇānām anyatamānyatamaḥ nīlo vā lohito vā pīto vā durvarṇīkaraṇāya ādātavyo ’nādāya ced bhikṣus trayāṇāṃ durvarṇīkaraṇānām anyatamānyatamaṃ durvaṇīkaraṇaṃ nīlaṃ vā lohitaṃ vā pītaṃ vā navaṃ cīvaraṃ paribhuṃjīta pāyantikā |

dge sloṅ gis gos sar pa źig rñed na kha bsgyur ba gsum po sṅon po’am | dmar po’am dur smrig las gaṅ yaṅ ruṅ bas kha bsgyur bar bya’o || gal te dge sloṅ gis gos sar pa kha bsgyur ba gsum po sṅon po’am | dmar po’am | dur smrig las gaṅ yaṅ ruṅ (4) bas kha bsgyur bar loṅs spyod na ltuṅ byed do ||

若(15)復苾芻得新衣。當作三種染壞色。若青若泥(16)若赤。隨一而壞。若不作三種壞色而受用者。(17)波逸底迦

58. When a monk obtains a new robe, one or another of three methods of disfigurement should be taken for disfigurement [of the robe]: dark blue, red. or yellow. If a monk should use a new robe, not taking up one or another of three methods for disfigurement [of the robe]: the dark blue. red, or yellow method of disfigurement, that is a pāyāntika,

yaḥ punar bhikṣu ratnaṃ vā ratnasaṃmataṃ vā svahastena udgṛhṇīyād udgrāhayed vānyatrādhyārāmagatād vādhyāvāsagatād vā pāyantikā | bhikṣuṇādhyārāmagataṃ vādhyāvāsagataṃ vā ratnaṃ ratnasaṃmataṃ vā udgrahītavyaṃ yasyedaṃ bhaviṣyati so hariṣyati ity evaṃ manasikṛtvā | ayaṃ tatra samayaḥ |

yaṅ dge sloṅ gaṅ rin po che’am | rin po cher smos pa raṅ gi lag gis len tam | len du ’jug na kun dga’ ra bar gtogs pa na ’dug pa’am | gnas khaṅ du gtogs pa na ’dug pa ma gtogs te ltuṅ byed do || dge sloṅ (5) gis kun dga’ ṅa bar gtogs pa’am | gnas khaṅ du gtogs pa na rin po che’am | rin po cher smos pa ’dug pa la ’di su’i yin pa de len par ’gyur graṅ sñam pa de lta bu’i sems kyis blaṅ bar bya ste | de la de ni chog yin no ||

若復苾芻寶及寶類。若自捉(18)教人捉。除在寺内及白衣舍。波逸底迦。若在(19)寺内及白衣舍。見寶及寶類。應作是念。然後(20)當取。若有認者。我當與之。此是時

59. Whatever monk should pick up with his own hand or cause a jewel or what is considered to be ajewel to be picked up, except in the ararna or in the āvāsa, that is a pāyāntika, A jewel or what is considered to be a jewel should be picked up by a monk in the arama or in the āvāsa, thinking, “This will be for he who will take it.” This is the proper course in this matter.

bhagavatā deśitam anvardhamāsaṃ snāyād anyatra samayāt tadatikramāt pāyantikā | ayaṃ tatra samayaḥ -- adhyardho māsaḥ śeṣo grīṣmāṇāṃ pūrvo māso varṣāṇāṃ ity ete ardhatṛtīyamāsā uṣṇasamayo ’vaśiṣṭaṃ glānasamayaḥ karmasamayo vṛṣṭisamayo vātavṛṣṭisamayo ’yaṃ tatra samayaḥ |

bcom ldan ’das kyis zla ba phyed phyed ciṅ khrus (6) bya bar gsuṅs pa de las ’dums par byed na dus ma gtogs te ltuṅ byed do || de la dus ni ’di yin te || so ga rnams kyi zla ba lhag ma phyed daṅ gñis daṅ | dbyar rnams kyi daṅ po zla ba phyed daṅ gsum po de dag ni tsha ba’i dus so || lhag ma ni na bdus so || las dus so || lam (7) dus so || rluṅ dus so || char dus so || rdzi char dus te | de la de ni dus yin no || ||

若復(21)苾芻半月應洗浴。故違而浴者。除餘時。波逸(22)底迦。餘時者。熱時病時作時行時風時雨(23)時風雨時。此是時

60. Half-monthly [bathing] was declared by the Blessed One. In bathing in excess of that, except at the right time, there is a pāyāntika. Under those circumstances, this is the right time: thinking, “One and one half months of the hot season remain,” and “the first month ofthe rains”; these two and one halfmonths, the time of heat remains: [also] at a time of illness, a time of work, a time ofrain, and a time ofwind and rain. This is the right time in this matter.

sdom la |
dud ’gro ’gyod pa sor mo daṅ ||
rtse daṅ lhan cig sṅaṅs byed daṅ ||
sbed daṅ rdeṅ med gźi med daṅ ||
skyes pa med par lam ’gro ba’o ||

(24)第七攝頌曰
(25)殺傍生故惱　撃攊水同眠
(26)怖藏資寄衣　無根女同路

yaḥ punar bhikṣuḥ saṃcintya tīryagyonigataṃ prāṇinaṃ jīvitād vyaparopayet pāyantikā |

yaṅ dge sloṅ gaṅ (15b1) bsams bźin du duṅ ’gro’i skye gnas su gtogs pa’i srog chags gsod na ltuṅ byed do ||

(27)若復苾芻故斷傍生命者。波逸底迦

61. Whatever monk should intentionally deprive an animal of life, that is a pāyāntika.

yaḥ punar bhikṣuḥ saṃcintya kaccid asya bhikṣor muhūrtam api tāvad aphāṣaṃ sparśaṃ bhaved etad eva pratyayaṃ kṛtvā bhikṣoḥ kaukṛtyam upasaṃharet pātayantikā |

yaṅ dge sloṅ gaṅ bsams bźin du ci nas kyaṅ | dge sloṅ ’di yud tsam źig kyaṅ bde ba la mi reg par bya’o sñam pa de ñid rkyen du byas te | dge sloṅ la ’gyor pa skyed na ltuṅ byed do ||

若(28)復苾芻故惱他苾芻。乃至少時不樂。以此爲(29)縁者。波逸底迦

62. Whatever monk should intentionally cause remorse for a monk, thinking, “There will be no comfort or pleasure for that monk, even for a moment”; that is a pāyāntika.

aṅgulipratodanāt pāyantikā |

(2) sor mos ga ga tshil byed na ltuṅ byed do ||

若復苾芻以指撃＊攊他(505c1)者。波逸底迦

63. In tickling with the fingers, there is a pāyāntika.

udakaharṣaṇāt pāyantikā |

chul rtsen ltuṅ byed do ||

若復苾芻水中戲者。波逸(2)底迦

64. In playing in the water, there is a pāyāntika.

yaḥ punar bhikṣur mātṛgrāmeṇa sārdhaṃ sahāgāraśayyāṃ kalpayet pāyantikā |

yaṅ dge sloṅ gaṅ bud med kyi yul daṅ lhan cig gnas su ñal na ltuṅ byed do ||

若復苾芻共女人同室宿者。波逸(3)底迦

65. Whatever monk should lie down in the same house with a woman, that is a pāyāntika.

yaḥ punar bhikṣur bhikṣuṃ bhīṣayed bhīṣāpayed vāntato hāsyaprekṣyam api pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ la sṅaṅs par byed dam | sṅaṅs par byed du ’jug na tha na bźad gaṅ bya bar bsams kyaṅ ruṅ ste (3) ltuṅ byed do ||

若復苾芻若自恐怖。若教人恐怖(4)他苾芻。下至戲笑者。波逸底迦

66. Whatever monk should frighten or cause a monk to be frightened, even in jest, that is a pāyāntika,

yaḥ punar bhikṣur bhikṣor vā bhikṣuṇyā vā śikṣamāṇāyā vā śrāmaṇerasya vā śrāmaṇerikāyā vā pātraṃ vā cīvaraṃ vā upānahaṃ vā sūcīgharaṃ vā kāyabandhanaṃ vānyatamānyatamaṃ vā jīvitapariṣkāram upanidadhyād upanidhāpayet tadrūpapratyayād anyatra pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ ṅam | dge sloṅ ma’am | dge slob ma’am | dge tshul lam | dge tshul ma’i lhuṅ bzed dam | chos gos sam | draba’ama | phor bu’am | ska rags sam | dge sbyoṅ gi ’tsho ba’i yo byad gaṅ yaṅ ruṅ ba sbed dam | sbed (4) du ’jug na de ’dra ba’i rkyen ma gtogs te ltuṅ byed do ||

若復苾(5)芻自藏苾芻苾芻尼若正學女求寂求寂女衣(6)鉢及餘資具。若教人藏。除餘縁故。波逸底(7)迦

67. Whatever monk should hide or cause one or another of the personal belongings of a monk, nun, male novice. female novice. or female probationer to be hidden: [either a] bowl, robe, sandals, needle case, or girdle, unless thereis a reason, that is a pāyāntika,

yaḥ punar bhikṣur bhikṣoś cīvaram vikalya tataḥ paścād apratyuddhārya paribhuṃjīta pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ la gos byin nas | de’i ’og tu rdeṅ med par spyod na ltuṅ byed do ||

若復苾芻受他寄衣。後時不8問主。(8)輒自著用者。波逸底迦

68. Whatever monk, having given a robe to a monk, and afterwards, not having taken it back, should use it, that is a pāyāntika.

yaḥ punar bhikṣuḥ kupito ’nāttamanā pariśuddhaṃ anāpattikaṃ bhikṣuṃ amūlakena saṃghāvaśeṣeṇa dharmeṇānudhvaṃsayet pāyantikā |

yaṅ dge sloṅ gaṅ khros śiṅ źe sdaṅ bar gyur nas | dge sloṅ dag pa ltuṅ ba med pa la gźi med par dge ’dun lhag ma’i (5) chos kyis skur na ltuṅ byed do ||

若復苾芻瞋恚(9)故。知彼苾芻清淨無犯。以無根僧伽伐尸沙(10)法謗者。波逸底迦

69. Whatever monk who is ill-tempered and mad should accuse a pure, faultless monk with a groundless saṃghāvaśeṣa dharma that is a pāyāntika,

yaḥ punar bhikṣur apuruṣayā striyā sārdhaṃ saṃvidhāyādhvamārgaṃ pratipadyetāntato grāmāntaram api pāyantikā |

yaṅ dge sloṅ gaṅ skyes pa med par bud med daṅ lhan cig ’gren lam du ’groo na tha na groṅ bar du yaṅ ruṅ ste stuṅ byed do ||

若復苾芻共女人同道(11)行。更無男子。乃至一村間者。波逸底迦(12)

70. Whatever monk, proceeding with a woman [without a man], should go on a Journey, even to another village, that is a pāyāntika.

sdom la |
rku daṅ ñi śu ma lon daṅ ||
rko daṅ mgron daṅ bslab pa daṅ ||
’thab daṅ mi smra ’gro ba daṅ ||
(6) mi gus chaṅ ’thuṅ dus min pa’o ||

第八攝頌曰
(13)賊徒年未滿　掘地請違教
(14)竊聽默然去　不敬酒非時

yaḥ punar bhikṣuḥ steyasārthena sārdhaṃ saṃvidhāyādhvamārgaṃ pratipadyetāntato grāmāntaram api pāyantikā |

yaṅ dge sloṅ gaṅ don mthun du rkun ma daṅ lhan cig ’gron lam du ’gro na than groṅ bar du yaṅ ruṅ ste ltuṅ byed do ||

(15)若復苾芻與賊商旅共同道行。乃至一村間(16)者。波逸底迦

71. Whatever monk, proceeding with a caravan intending theft, should go on a journey, even to another village, that is a pāyāntika.

yaḥ punar bhikṣur ūnaviṃśavarṣaṃ pudgalaṃ bhikṣubhāvāyopasaṃpādayeta pāyantikā | sa ca pudgalo ’nupasaṃpannas te ca bhikṣavo garhyā ayaṃ tatra samayaḥ |

yaṅ dge sloṅ gaṅ gaṅ zag lo ñi śu ma lon pa dge sloṅ gi dṅos por bsñen par rdzogs par byed na ltuṅ byed do || gaṅ zag (7) de yaṅ bsñen par rdzogs par mi ’gyur la | dge sloṅ de dag kyaṅ smad par ’gyur ba yin te | de la de ni chog yin no ||

若復苾芻知年未滿二十。(17)與受近圓成苾芻性者。波逸底迦。此非近圓(18)諸苾芻得罪

72. Whatever monk should ordain a person less than twenty years old to the state of monkhood, that is a pāyāntika, That person is not ordained and those monks are blameworthy. This is the proper course in this matter.

yaḥ punar bhikṣuḥ svahastena pṛthivīṃ khanyāt khānayed vā pāyantikā |

yaṅ dge sloṅ gaṅ raṅ gi lag gis sa rko’am rkor ’jug na ltuṅ byed do ||

若復苾芻自手掘地。若教(19)人掘者。波逸底迦

73, Whatever monk should dig the soil with his own hand or have it dug, that is a pāyāntika,

cāturmāsikapravāraṇā bhikṣuṇā svīkartavyā tatottaraṃ pāyantikā | pratyekapravāraṇāyā punaḥ punaḥ pravāraṇāyāḥ kālikapravāraṇāyā nityapravāraṇāyā anyatra ayaṃ tatra samayaḥ |

dge sloṅ ges zla ba bźir mgron du bos pa bdag gir bya’o || de las lhag par (16a1) bdag gir byed na ltuṅ byed do || so sor mgron du bos pa daṅ | yaṅ daṅ yaṅ mgron du bos pa daṅ | dus kyis mgron du bos pa daṅ | rtag tu mgron du bos pa ni ma gtogs te de la de ni dus yin no ||

若復苾芻有四月請(20)須時應受。若過受者。除餘時。波逸底迦。餘時(21)者。謂別請更請殷勤請常請。此是時

74. A four month invitation may be accepted by a monk; in excess of that is a pāyāntika, except with regard to a single invitation, a new invitation, an invitation relating to a [special] time, or a permanent invitation. This is the proper course in this matter.

yaḥ punar bhikṣur bhikṣubhir āyuṣmatā tvayā śikṣāyāṃ śikṣitavyam iti ucyamāna evaṃ vaden nāhaṃ tava bālasya mūḍhasya duṣprajñasya vacanāni śikṣiṣyāmi yāvan nāhaṃ bhikṣūn prakṣyāmi sūtradharān vinayadharān mātṛkadharān iti pāyantikā | sarvajñatākāmena bhikṣuṇā śikṣāyāṃ śikṣitavyaṃ bhikṣavaḥ praṣṭavyāḥ sūtradharā vinayadharā mātṛkadharā ayaṃ tatra samayaḥ |

yaṅ dge sloṅ gaṅ dge sloṅ rnams kyis tshe daṅ ldan pa (2) khyod kyis bslab pa ’di la bslab par bya’o źes bsgo ba na de dag la ’di skad ces | bdag dge sloṅ mdo sde ’dzin pa daṅ | ’dul ba ’dzin pa daṅ | ma mo ’dzin pa rnams la ’dri ba’i bar du byis pa rmoṅs pa mi gsal ba mi mkhas pa khyed kyi tshig gis bslab pa ’di la mi slob po źes zer na (3) ltuṅ byed do || dge sloṅ kun śes par ’dod pas kyaṅ bslab pa ’di la bslab par bya’o || dge sloṅ mdo sde ’dzin pa daṅ | ’dul ba ’dzin pa daṅ | ma mo ’dzin pa rnams la yaṅ dri bar bya ste | del de ni cho ga yin no ||

若(22)復苾芻聞諸苾芻作如是語。具壽。仁今當習(23)如是學處。彼作10如是語。我實不能用汝愚癡(24)不分明不善解者所説之言受行學處。我若(25)見餘善閑三藏。當隨彼言而受行者。波逸底(26)迦。若苾芻實欲求解者。當問三藏。此是時

75. Whatever monk, being spoken to [thus] by the monks: “This precept should be practiced by the Venerable One”; should say: “I will not practice according to the words of you who are foolish, stupid, and weak-minded; not until I shall ask monks who are masters of the Sūtras, masters of the Vinaya, and masters of the Matrkas”; that is a pāyāntika. This precept should be practiced by a monk desiring omniscience, [and also] monks who are masters of the Sūtras, masters of the Vinaya, and masters of the Matrkas should be questioned. This is the proper course in this matter.

yaḥ punar bhikṣur bhikṣūṇāṃ kalahajātānāṃ bhaṇḍanajātānāṃ bhedagṛhītānāṃ vivādam āpannānāṃ tūṣṇīm upaśrutikas tiṣṭhed yad ete bhikṣavo vakṣyanti tad ahaṃ dhārayiṣyāmīty etad eva pratyayaṃ kṛtvā pāyantikā |

yaṅ dge sloṅ gaṅ dge sloṅ rnams ’thab par gyur | mtshaṅ (4) ’dru bar gyur | mi mthun par gyur | rtsod par gyur cig ’khod pa las | dge sloṅ ’di dag ji skad zer ba de bdag gis mñan te | de de ltar rjes su tha sñad gdags par bya’o sñam bde ñid rkyen du byas te | caṅ mi smra bar ñan rnas ’dug na ltuṅ byed do ||

(27)若復苾芻知餘苾芻評論事生求過紛擾諍(28)競而住。默然往彼聽其所説。作如是念。我(29)欲聽已當令鬪亂。以此爲縁者。波逸底迦

76. Whatever monk, when the monks are quarreling, bickering, fighting, engaged in dispute, should stand silently as an eavesdropper, thinking, “I will preserve (i.e, remember) that which the monks shall say”; having done it for just this reason, that is a pāyāntika.

yaḥ punar bhikṣuḥ saṃghe dharmikāyāṃ viniścayakathāyāṃ vartamānāyāṃ āsanāt tūṣṇīm utthāya prakrāmet santaṃ bhikṣum anavapṛcchyānyatra tadrūpapratyayāt pāyantikā |

yaṅ dge sloṅ gaṅ (5) dge ’dun gyi chos daṅ ldan pa’i gtam rnam par gtan la ’bebs pa byuṅ ba na | caṅ mi smra bar stan las laṅs te ’gro źiṅ dge sloṅ ’dug pa la mi smra na | de ’dra ba’i rkyen ma gtogs te ltuṅ byed do ||

(506a1)若復苾芻知衆如法評論事時。默然從座起(2)去。有苾芻不囑授者。除餘縁故。波逸底(3)迦

77. Whatever monk, when the saṃgha is engaged in pious philosophical discussion, rising from his seat, should go away without asking a competent monk for permission, except when there is a reason, that is a pāyāntika,

anādaravṛttāt pāyantikā |

gus par mi byed na ltuṅ byed do ||

若復苾芻不恭敬者。波逸底迦

78. In conduct which is disrespectful, there is a pāyāntika,

surāmaireyamadyapānāt pāyantikā |

’bru’i chaṅ daṅ | bcos pa’i chaṅ myos (6) par ’gyur ba ’thuṅ na ltuṅ byed do ||

(4)若復苾芻飮諸酒者。波逸底迦

79. In drinking intoxicating beverages, spirits, and liquors, there is a pāyāntika,

yaḥ punar bhikṣur akāle grāmaṃ praviśet santaṃ bhikṣum anavapṛcchya anyatra tadrūpāt pratyayāt pāyantikā |

yaṅ dge sloṅ gaṅ dus ma yin par groṅ du ’jug ciṅ dge sloṅ da’aduga pa la mi smra na | de ’dra ba’i rkyen ma gtogs te ltuṅ byed do || ||

若復苾(5)芻非時入聚落。不囑餘苾芻。除餘縁故。波逸(6)底迦

80. Whatever monk should enter a village at the wrong time without asking a competent monk for permission, except when there is a reason, that is a pāyāntika.

sdom la |
zas bcas skya reṅs da gdod daṅ ||
khab ral daṅ ni khri rkaṅ daṅ ||
bdal daṅ gdiṅ (7) daṅ g-yen pa daṅ ||
ras chen bde gśegs chos gos so ||

(7)第九攝頌曰
(8)食明相今知　針1筒床脚量
(9)貯花并坐具　瘡雨大師衣

yaḥ punar bhikṣuḥ sabhaktaḥ kule nimantritaḥ pūrvabhaktaṃ paścādbhaktaṃ kuleṣu cāritram āpadyeta santaṃ kulaṃ apratisaṃvedito ’nyatra tadrūpāt pratyayāt pāyantikā |

yaṅ dge sloṅ gaṅ zas daṅ bcas pa’i khyim du mgron du bos nas sṅa dro daṅ phyi dro khyim dag tu rgyu źiṅ khyim pa ’dug pa la mi bsgon || de ’dra ba’i rkyen ma gtogs te ltuṅ byed do ||

(10)若復苾芻受食家請。食前食後行詣餘家。不(11)囑授者。波逸底迦

81. Whatever monk, having been invited into a family for a meal, should visit amongst families before a mea! or after a meal, when the family [which invited him] is unawares, except whenthereis a reason, that is a pāyāntika,

yaḥ punar bhikṣur anirgatāyāṃ rajanyām anudgate ’ruṇe anirhṛteṣu ratneṣu ratnasaṃmateṣu vā rājñaḥ kṣatriyasya mūrdhābhiṣiktasya indrakīlaṃ vā indrakīlasāmantakaṃ vā samatikraned anyatra tadrūpāt pratyayāt pāyantikā |

yaṅ dge sloṅ gaṅ nam ma naṅs skya (16b1) reṅs ma śar bar rin po che dag gam | rin po cher smos pa dag ma bsdus par rgyal po rgyal rigs spyi bor dbaṅ bskur ba’i sgo gtan nam | sgo gtan gyi ñe la bor las ’das na de ’dra ba’i rgye nam gtogs te ltuṅ byed do ||

若復苾芻明相未出。(12)刹帝利灌頂王未藏寶及寶類。若人過宮門(13)閫者。除餘縁故。波逸底迦

82. Whatever monk should cross the threshold or vicinity of the threshold of a consecrated ksatriya king when night has not ended and the sun has not risen, and when the jewels or what are considered to be jewels have not been removed, except when there is a reason, that is a pāyāntika.

yaḥ punar bhikṣur anvardhamāsaṃ prātimokṣasūtre uddiśyamāne evaṃ vaded idānīm ahaṃ jānāmi āyuṣmanto ’yam api kila dharmaḥ sūtragataḥ sūtraparyāyāpannoddeśyam āgacchatīti tatrāyuṣmantaṃ ced bhikṣavo jānīyuḥ niṣaṇṇapūrvaṃ āyuṣmatā dvitrikṛtvaṃ poṣadhe kaḥ punar vādo bhūya iti āyuṣmato ajñānataḥ na muktiḥ yata āpattim āpannaḥ tato yathādharmaṃ kārayitavya uttaraṃ ca kaukṛtyam āropayitavyaṃ -- āyuṣman te alābho ’labdhaḥ durlabdho na sulabdho yat tvaṃ anvardhamāsaṃ prātimokṣasūtroddiśyamāne na satkṛtya śṛṇoṣi na gurukaroṣi nārthikaroṣi na manasikaroṣi ekāgracittenāvahitaśrotreṇa na śṛṇoṣi sarvacittasaṃkalpair api na śṛṇoṣi | āyuṣman tatra kaukṛtyāt pāyantikā |

yaṅ dge sloṅ gaṅ zla ba phyed ciṅ so sor thar pa’i mdo (2) gdon pa ’don pa’i tshe ’di skad ches | cho daṅ ldan pa dag ’di ltar chos ’di yaṅ mdo’i naṅ du gtogs | mdo’i naṅ du ’dus bar bdag gis dag doṅ śes so źes zer na | de la gral te dge sloṅ rnams kyis kyaṅ tshe daṅ ldan pa ’di sṅon gso sbyoṅ gi las la lan gñis sam (3) gsum gyi tshe ’dug par śes śiṅ lan maṅ du lta ci smos na | tshe daṅ ldan pa de mi śes pas mi ’gro bas de ltuṅ ba gaṅ byuṅ ba de chos bźin du byed du gźug gi steṅ du khyod zla ba phyed phyed ciṅ so sor thar pa’i mdo ’don pa gdon pa’i tshe gus par byas te chos ñan par mi phyed | bla mar byas (4) te mi byed | ru śiṅ ltar byas te mi byed | yid la byas te mi byed | sems rtse gcig tu mi byed | rna blags te mi byed | sems thams cad kyis bsams te chos ñan par mi byed pas cho daṅ ldan pa khyod kyis ma R+ñeda de | rñed pa ma yin źiṅ ñes pa rñed de legs pa rñed de legs pa rñed pa ma yin no (5) źes bgyod par bya’o || tshe daṅ ldan pa del ’gyor par bya ba ni de yin te ltuṅ byed do ||

若復苾芻半(14)月半月説戒經時。作如是語。具壽。我今始知(15)是法戒經中説。諸苾芻知是苾芻。若二若三(16)同作2長淨。況復過此。應語彼言。具壽。非不(17)知故得免其罪。汝所犯罪應如法説悔。當勸(18)喩言。具壽。此法希奇難可逢遇。汝説戒時不(19)恭敬不住心。不殷重不作意。不一想不攝耳。(20)不策念。而聽法者。波逸底迦

83. Whatever monk, when the half-monthly Prātimokṣa Sūtra is being recited, should say: “Just now, O Venerable Ones, do I understand this dharma which is included in the Sūtra, occurs in the Sutra, and comes up in the recitation”; and if the monks should know, with regard to the Venerable One, that the Venerable One has previously sat in the Poṣadha ceremony two or three times, not to say oftener, there is no freedom for the ignorant monk. Then [that monk] who has fallen into offense should be dealt with according to Dharma, and further remorse should be imposed [on him], saying, “For you, O Venerable One, this which has been obtained improperly and not properly is unobtained and unacquired. You, when the half-monthly Prātimokṣa Sūtra is being recited, do not listen respectfully, do not pay respect, do not make supplication, do not meditate with a one-pointed mind, do not listen with an attentive ear, and do not listen with the conviction of the entire mind. Therefore, O Venerable One, because ofremorse, there is a pāyāntika.'

yaḥ punar bhikṣur asthimayaṃ vā viṣāṇamayaṃ vā sūcigharaṃ kārayet tad bhedanāt pāyantikā |

yaṅ dge sloṅ gaṅ bso’am | rus pa’am | rwa’i khab ral byed dam byed du ’jug na bcag nas ltuṅ byed do ||

(21)若復苾芻用骨牙角。作針筒成者。應打碎。波(22)逸底迦

84. Whatever monk should have a needle case made that is made of bone or made of horn, that is a pāyāntika involving breaking.

bhikṣuṇā saṃghasya pīṭhaṃ vā mañcaṃ kārayatā sugatāṣṭāṅgulipramāṇāḥ pādāḥ kārayitavyā anyatra adhastāt* aṭanyās tata uttaraṃ kārayec chedanāt pāyantikā |

yaṅ dge sloṅ gis dge ’dun gyi khri’am khri’u byed du ’jug na rtsa ba bu gar gźuṅ | (6) pa ma gtogs par bde bar gśegs pa’i sor brgyad kyis tshad du byed du gźug par bya’o || de las lhag par byed du ’jug na bcad nas ltuṅ byed do ||

若復苾芻作。大小床足應高。佛(23)八指除。入梐木3若過者應截去。波逸底迦

85. When a monk is having a couch or chair made for the saṃgha, the legs should be made measuring eight fingers of the Sugata [measure high], except for the notched part below. Should he have it made in excess of that, there is a pāyāntika involving cutting [down].

yaḥ punar bhikṣus tūlasaṃstṛtaṃ pīṭhaṃ vā mañcaṃ avanahed avanāhayed vā uddalanāt pāyantikā |

yaṅ dge sloṅ gaṅ dge ’dun gyi khri’am khre’u la śiṅ bal bdal lam | bdal du ’jug na bsdus nas ltuṅ byed do ||

(24)若復苾芻以木綿等貯僧床座者。應撤(25)去。波逸底迦

86. Whatever monk should Cover or have a couch or chair covered with cotton, that is a pāyāntika involving tearing [off].

niṣīdanaṃ bhikṣuṇā kārayatā prāmāṇikaṃ kārayitavyaṃ tatredaṃ pramāṇaṃ -- dīrghato vitastrī dve sugatavitastyās tīryak sārdhavitastir daśānāñ ca vitastis tata uttaraṃ kārayed bhedanāt pāyantikā |

dge sloṅ gis (7) gdiṅ ba byed du ’jug na tshad bźin du byed du chud cig | del gdiṅ ba’i tshad ni ’di yin te | srid du bde bar gśegs pa’i mtho’i mtho do | źeṅ du mtho phyed daṅ do | srid du mtho gaṅ gis sriṅs śiṅ | de las lhag par byed du ’jug na bcad nas ltuṅ byed do ||

若復苾芻作尼師但那。當(26)應量作。是中量者。長佛二張手。廣一張手半。(27)長中更増一張手。若過作者應截去。波逸底(28)迦

87. When a monk is having a rug for sitting on made, it should be made according to measure. This is the measure here: in length, two spans of the Sugata-span; in width, one and one half; a span all round for a border. Should he have it made in excess of that, there is a pāyāntika involving breaking.

kaṇḍupraticchādanaṃ bhikṣuṇā kārayatā prāmāṇikaṃ kārayitavyaṃ tatredaṃ pramāṇaṃ -- dīrghataś catasro vitastayaḥ sugatavitastyas tiryag dve tata uttaraṃ kārayec chedanāt pāyantikā |

yaṅ dge sloṅ gis (17a1) g-yan la dgab pa byed du ’jug na tshad bźin du byed du chug śig | de la g-yan pa dgab pa’i tshad ni ’di yin te | srid du bde bar gśegs pa’i mtho’i mtho bźi | źeṅ du mtho do | de las lhag par byed du ’jug na bcad nas ltuṅ byed do ||

若復苾芻作覆瘡衣。當應量作。是中(29)量者。長佛四張手。廣二張手。若過作者應截(506b1)去。波逸底迦

88. When a monk is having an itch bandage made, it should be made according to measure. This is the measure here: in length, four spans of the Sugata-span; in width, two [spans]. Should he have it made in excess of that, there is a pāyāntika involving cutting [down].

varṣāśāṭīcīvaraṃ bhikṣuṇā kārayatā prāmāṇikaṃ kārayitavyaṃ tatredaṃ pramāṇaṃ -- dīrghataḥ ṣaṭ vitastayaḥ sugatavitastyas tiryak sārdhe dve tata uttaraṃ kārayec chedanāt pāyantikā |

dge sloṅ gis (2) dbyar gyi gos ras chen byed du ’jug na tshad bźin du byed du chug śig | de la dbyar gyi gos ras chen gyi tshad ni ’di yin te | srid du bde bar gśegs pa’i mthoṅ drug | źeṅ du mtho phyed daṅ gsum mo || de las lhag par byed du ’jug na bcad nas ltuṅ byed do ||

若復苾芻作雨浴衣。當應(2)量作。是中量者。長佛六張手。廣二張手半。若(3)過作者應截去。波逸底迦

89. When a monk is having a varsasatika robe made, it should be made according to measure. This is the measure here: in length, six spans of the Sugata-span ; in width, two and one half [spans]. Should he have it made in excess of that, there is a pāyāntika involving cutting [down].

yaḥ punar bhikṣuḥ sugatacīvarapramāṇaṃ cīvaraṃ kārayed uttaraṃ vā sugatacīvarāt pāyantikā | tatredaṃ sugatacīvarapramāṇaṃ dīrghato nava vitastayaḥ tiryak ṣaḍ vitastayaḥ idaṃ sugatacīvarapramāṇam* |

yaṅ dge sloṅ gaṅ (3) bde bar gśegs pa’i chos gos kyi tshad kyi chos gos byed du ’jug gam | bde bar gśegs pa’i chos gos las lhag par byed du ’jug na ltuṅ byed do || de la bde bar gśegs pa’i chos gos kyis tshad ni ’di yin te | srid du bde bar gśegs pa’i mtho mtho bcu | (4) chu źeṅ du mtho drug ste | de la ’di ni bde bar gśegs pa’i chos gos kyi tshad do ||

若復苾芻同(4)佛衣量作衣。或復過者。波逸底迦。是中佛衣(5)量者。長佛十張手。廣六張手。此是佛衣量

90. Whatever monk should have a robe made the measure of the Sugata's robe or in excess of the Sugata's robe, that is a pāyāntika. This is the measure of the Sugata's robe: in length, nine spans; in width, sixth spans. This is the measure of the Sugata's robe.

uddiṣṭā mayāyuṣmanto navatiḥ pāyantikā dharmāḥ | tatrāham āyuṣmantaḥ pṛcchāmi -- kaccit sthātra pariśuddhāḥ pariśuddhā atrāyuṣmanto yasmāt tuṣṇīm evāhaṃ dhārayāmi |

tshe daṅ ldan pa dag bdag gis ltuṅ byed kyi chos dgu bcu po dag bton zin to || de la bdag gis tshe daṅ ldan pa dag la ci ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs (5) su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to || ||

(6)諸大徳。我已説九十波逸底迦法。今問諸(7)大徳。是中清淨不如是三説諸大徳是中清淨默(8)然故我今如是持

O Venerable Ones, the ninety pāyāntika dharmas have been recited by me. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

catvāraḥ pratideśanīyā dharmāḥ |

The Four Pratideśanīya Dharmas

sdom la |
groṅ daṅ khyim gźan ñid daṅ ni ||
bslab pa rnams daṅ dgon pa ni ||
saṅs rgyas phan pa gsuṅs pa yis ||
(6) so sor bśags par bya bar gsuṅs ||

(9)諸大徳。此四對説波羅底提舍尼法半月半(10)月戒經中説
(11)攝頌曰
(12)非親尼自受　舍中處分食
(13)不請向學家　受食於寺外

ime khalv āyuṣmantaś catvāraḥ pratideśanīyā dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

tshe daṅ ldan pa dag so sor bśags par bya ba’i chos bźi po ’di dag ni zla ba phyed ciṅ so sor thaṅ pa’i mdo ’don pa las ’byuṅ ṅo ||

Now, O Venerable Ones, the four pratideśanīya dharmas come up in the half-monthly Prātimokṣa Sūtra recitation.

yaḥ punar bhikṣur antagṛhaṃ piṇḍāya carantyā ajñātyā bhikṣuṇyāḥ santikāt sahastaṃ khādanīyabhojanīyaṃ pratigṛhya khāded vā bhuñjīta vā tena bhikṣuṇā bahirārāmaṃ gatvā bhikṣor antike pratideśayitavyam garhyam asmy āyuṣmantaḥ sthānam āpanno ’sātmyaṃ pratideśanīyaṃ taṃ dharmaṃ pratideśayāmīti ayam api dharmaḥ pratideśanīyaḥ |

yaṅ dge sloṅ gaṅ dge sloṅ ma ñe du ma yin pa lam po che na ’dug pa bsod sñoms kyi phyir groṅ du ’gro (7) ba las bca’ ba daṅ bza’ ba raṅ gis lag gis blaṅs te ’cha’ ba’am | bra na dge sloṅ des phyi rol kun dga’ ra bar soṅ ste | dge sloṅ rnams la tshe daṅ ldan pa dag bdag la smad pa’i gnas mi rigs pa so sor bśags par bya ba byuṅ gis chos de so sor ’chags go źes so (17b1) sor bśags par bya ste | chos ’di ni so sor bśags par bya ba’o ||

(14)若復苾芻於村路中。從非親苾芻尼。自手受(15)食食。是苾芻應還村外住處。詣諸苾芻所。我(16)別告言。大徳。我犯對説惡法。是不應爲。今(17)對説悔。是名對説法

1. Whatever monk, having accepted hard food or soft food, with his own hand, in the presence of an unrelated nun who has wandered amongst the houses for alms food, should chew or consume it, that should be confessed in the presence of the monks by that monk, going outside the arama, saying: "Having fallen into an unwholesome position, O Venerable Ones, I am blameworthy. Therefore, I confess that pratideśanīya dharma.” This is a pratideśanīya dharma.

saṃbahulā bhikṣavaḥ kuleṣu nimantritā bhuṃjīran tatra ced bhikṣuṇī vyapadeśamānā sthitā syād iha bhojanīyaṃ datta odanaṃ datta sūpaṃ datteti sā bhikṣuṇī bhikṣubhir evaṃ syād vacanīyā āgamayasva bhagini muhūrtaṃ yāvad bhikṣavo bhuṃjate | ekenāpi bhikṣuṇā cet tāṃ bhikṣuṇīm apasārayituṃ na vacanīyaṃ sarvair bhikṣubhiḥ bahirārāmaṃ gatvā bhikṣūṇām antike pratideśitavyaṃ garhyam āyuṣmantaḥ sthānam āpannā asātmyaṃ pratideśanīyaṃ taṃ dharmaṃ pratideśayāma iti ayam api dharmaḥ pratideśanīyaḥ |

dge sloṅ rab tu maṅ po dag khyim rnams su mgron du pos nas zan za ba’i tshe na | gal te dge sloṅ ma źig ’di la ni bca’ ba byin cig | ’di la ni ’bras chan byin cig | ’di la ni sran tshod byin cig | ’di la ni (2) btuṅ ba byin cig | yaṅ byin cig ces bsgo źiṅ ’dug na | dge sloṅ ma de la dge sloṅ de rnams kyis ’di skad ces | sriṅ mo khyod dge sloṅ rnams zan za ba’i bar du re źig sdod cig ces bsgo bar bya’o || gal te dge sloṅ gcig gis kyaṅ dge sloṅ ma de la de skad ces smra ma spobs na | dge (3) sloṅ de dag thams cad kyis phyi rol kun dga’ ra bar soṅ ste | dge sloṅ rnams la tshe daṅ ldan pa dag bcag cag la smad pa’i gnas mi rigs pa so sor bśags par bya ba byuṅ gis chos de so sor bśags so źes so sor bśags par bya ste | chos ’di yaṅ so sor bśags par bya ba’o ||

若復衆多苾芻於(18)白衣家食。有苾芻尼指授此苾芻。應可多與(19)美好飮食。諸苾芻應語是苾芻尼言。姉妹。且(20)止少時。待諸苾芻食竟。若無一人作是語者。(21)是諸苾芻應還村外住處。詣諸苾芻所。各別(22)告言。大徳。我犯對説惡法。是不應爲。今對説(23)悔。是名對説法

2. Many monks eat, having been invited amongst families. If a nun should stand there indicating, “Give soft food here; give boiled rice; give sauce”; that nun should be spoken to thus by the monks: “You should wait for a moment, Sister, until the monks eat.” If even one monk should not speak to remove that nun, that should be confessed in the presence of the monks by all those monks, going outside the arama, saying: “Having fallen into an unwholesome position, O Venerable Ones, we are blameworthy. Therefore, we confess that pratideśanīya dharma.” This is a pratideśanīya dharma.

yāni tāni kulāni śikṣāsaṃvṛtisaṃmatāni yaḥ punar bhikṣus tadrūpeṣu saṃghasya śaikṣeṣu kuleṣu śikṣāsaṃvṛtisaṃmateṣu pūrvam apravāritasya khādanīyabhojanīyaṃ pratigṛhya khāded bhuñjīta vā tena bhikṣuṇā bahirārāmaṃ gatvā bhikṣūṇām antike pratideśanīyaṃ tat sthānam āpanno ’sātmyaṃ pratideśanīyaṃ taṃ dharmaṃ pratideśayāmīti ayam api dharmaḥ pratideśanīyaḥ |

(4) slob pa dag gis khyim gaṅ dag dge ’dun gyi bslab ba’i sdom pas bsdams par gyur la | yaṅ dge sloṅ gaṅ slob pa dag gi khyim gaṅ dag dge ’dun gyi bslab pa’i sṅom pas bsṅams pa de lta bu dag tu sṅar mgron du ma bos par soṅ ste | raṅ gi lag gis bca’ ba daṅ bza’ ba blaṅs nas (5) ’cha’ ’am zan | dge sloṅ des phyi rol kun dga’ ra bar soṅ ste | dge sloṅ rnams la tshe daṅ ldan pa dag bdag la smad pa’i gnas mi rigs pos sor bśags par bya ba byuṅ gis chos de so sor bśags so źes so sor bśags par bya ste | chos ’di yaṅ so sor bśags par bya bya’o ||

若復苾芻知是學家僧(24)與作學家羯磨。苾芻先不受請。便詣彼家自(25)手受食食。是苾芻應還村外住處。詣諸苾芻(26)所。各別告言。大徳。我犯對説惡法。是不應(27)爲。今對説悔。是名對説法

3. There are families which have been considered by formal declaration to be undergoing training. Whatever monk, having been previously uninvited and having accepted hard food and soft food amongst such families which have been considered by formal declaration of the saṃgha to be undergoing training, should chew or consume it, that should be confessed in the presence of the monks by that monk, going outside the arama, saying: “Having fallen into an unwholesome position, I confess that pratideśanīya dharma.” This is a pratideśanīya dharma.

yāni tāni kāni śayanāsanāni sāśaṃkasaṃmatāni sabhayasaṃmatāni sapratibhayabhairavasaṃmatāni yaḥ punar bhikṣus tadrūpeṣu saṃghasyāraṇyakeṣu śayaneṣu sāśaṃkasaṃmateṣu sabhayasaṃmateṣu sapratibhayabhairavasaṃmateṣu pūrvam apratisaṃvidyate vane bahirārāmasya khādanīyabhojanīyaṃ khāded bhuṃjīta vā tena bhikṣuṇā bhikṣūṇām antike pratideśayitavyaṃ garhyam asmy āyuṣmantaḥ sthānam āpanno ’sātmyaṃ pratideśanīyaṃ taṃ dharmaṃ pratideśayāmīti ayam api dharmaḥ pratideśanīyaḥ |

(6) dge ’dun gyi gnas mal dgon pa gaṅ dag dgos pa daṅ bcas par grags pa | ’jigs pa daṅ bcas par grags pa | ’jigs pa tha dad pas ’jigs su ruṅ ba daṅ bcas pa grags par ’gyur la | yaṅ dge sloṅ gaṅ dge ’dun gyi gnas mal dgon pa gaṅ dag dogs pa daṅ bcas par (7) grags pa | ’jigs pa daṅ bcas par grags pa | ’jig pa tha dad pas ’jigs su ruṅ ba daṅ bcas par gags te lta bu dag tu sgar ma ñul bar kun dga’ rar ba’i phyi rol du bca’ ba daṅ bza’ bablaṅasa te ’cha’ ’am za na | dge sloṅ des phyir rol kun dga’ ra bar soṅ ste | dge sloṅ rnams (18a1) la tshe daṅ ldan pa dag bdag pa smad pa’i gnas mi rigs pa so sor bśags par bya ba byuṅ gis chos de so sor bśags so źes so sor bśags par bya ste | chos ’di yaṅ so sor bśags par bya ba’o ||

若復苾芻在(28)阿蘭若恐怖處住。先無觀察險難之人。於住(29)處外受食食者。是苾芻應還住處。詣諸苾芻(506c1)所。各別告言。大徳。我犯對説惡法。是不應(2)爲。今對説悔。是名對説法

4. There are forest dwellings which are considered by the saṃgha to be doubtful, dangerous, and fearful. Whatever monk, in such forest dwellings which are considered by the saṃgha to be doubtful, dangerous, and fearful, being previously unawares, should 'chew or consume hard food and soft food in the forest outside of the arama, that should be confessed in the presence of the monks by that monk, saying: “Having fallen into an unwholesome position, O Venerable Ones, I am blameworthy. Therefore, I confess that pratideśanīya dharma.” This is a pratideśanīya dharma.

uddiṣṭā mayāyuṣmantaś catvāraḥ pratideśanīyā dharmāḥ | tatrāham āyuṣmantaḥ paripṛcchāmi -- kaccit sthātra pariśuddhāḥ dvir api trir api -- kaccit sthātra pariśuddhāḥ pariśuddhā āyuṣmanto yasmāt tūṣṇīm evam etad dhārayāmi |

tshe daṅ ldan pa dag bdag gis so sor bśags par bya ba’i chos bźi po (2) dag bton zin to || de la bdag gis tshe daṅ ldan pa dag la ci ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to || ||

諸大徳。我已(3)説四波羅底提舍尼法。今問。諸大徳。是中(4)清淨不如是三説諸大徳。是中清淨默然故。我今如(5)是持

O Venerable Ones, the four pratideśanīya dharmas have been recited by me. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? A second and also a third time I ask-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

saṃbahulāḥ śaikṣā dharmāḥ |

The Many Śaikṣa Dharmas

sdom la |
(3) śam thabs la ni rnam bdun daṅ ||
stod g-yogs la yaṅ rnam gsum daṅ ||
śin tu bsṅams la sogs pa lṅa ||
mgo g-yogs la sogs rnam pa lṅa ||
mchoṅ la sogs pa rnam lṅa daṅ ||
lus la sogs pa rnam pa lda ||
’dug par bya ba dgu dag daṅ ||
byin len bya ba brgyad rnams so ||

(6)諸大徳是衆學法。半月半月戒經中説
(7)總攝頌曰
(8)衣食形齊整　俗舍善容儀
(9)護鉢除病人　草水過人樹

ime khalv āyuṣmantaḥ saṃbahulāḥ śaikṣā dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

(4) tshe daṅ ldan pa dag bslab pa’i chos maṅ po ’di dag rnams ni zla ba phyed phyed ciṅ so sor thar pa’i mdo ’don pa las ’byuṅ ṅo ||

Now, O Venerable Ones, the many śaikṣa dharmas come up in the halfmonthly Prātimokṣa Sūtra recitation.

parimaṇḍalaṃ nivāsanaṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

śam thab zlum por bgo bar bslab par bya |

(10)齊整著裙。應當學

1. “We will put on the inner robe wrapped around,” is a precept which should be observed.

nātyutkṛṣṭaṃ nivāsanaṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

śam thabs ha caṅ rtseṅs pa ma yin pa daṅ |

不太高

2. “We will not put on the inner robe raised too high,” is a precept which should be observed.

nātyavakṛṣṭaṃ nivāsanaṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

ha caṅ ’jol ba ma yin pa daṅ |

不太下。

3. “We will not put on the inner robe too low,” is a precept which should be observed.

na hastiśuṇḍakaṃ nivāsanaṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

glaṅ po che’i sna ltar ma yin pa daṅ |

不象(11)鼻

4. “We will not put on the inner robe like the trunk of an elephant,” is a precept which should be observed.

na tālapatraṃ nivāsanaṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

ta (5) la’i lo ma ltar bltab pa ma yin pa daṅ |

不蛇頭。² 不多羅葉

2. The first part is rule 7

5. “We will not put on the inner robe like a palm leaf," is a precept whichshould be observed.

na kulmāṣapiṇḍakaṃ nivāsanaṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

’bru’i phur ma ltar ma yin pa daṅ |

不豆團形。著裙。應當(12)學

6. “We will not put on the inner robe like a ball of grain,” is a precept which should be observed.

na nāgaśīrṣakaṃ nivāsanaṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

sbrul mgo’i gdeṅs ka ltar ma yin par bgo bar bslab par bya’o ||

See two records above

7. “We willnot put on the inner robe like the head of a serpent,” is a precept which should be observed.

parimaṇḍalaṃ cīvaraṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

chos gos zlum por bgo bar bslab par bya’o ||

齊整披三衣。應當學

8. “We will put on the robe wrapped around,” is a precept which should be observed.

nātyutkṛṣṭaṃ cīvaraṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

chos gos ha caṅ rtseṅs pa ma yin pa daṅ |

不太高

9. “We will not put on the robe raised too high,” is a precept which should be observed.

nātyupakṛṣṭaṃ cīvaraṃ nivāsayiṣyāma iti śikṣā karaṇīyā |

ha caṅ ’jol ba ma yin par bgo bar bslab (6) par bya’o ||

不(13)太下。

10. “We will not put on the robe too low,” is a precept which should be observed.

susaṃvṛtā antargṛhe gamiṣyāma iti śikṣā karaṇīyā |

śin tu bsṅams pa daṅ |

好正披

11. “We will go amongst the houses well restrained,” is a precept which should be observed.

supraticchannā antargṛhe gamiṣyāma iti śikṣā karaṇīyā |

legs par bgos pa daṅ |

好正覆。

12. “We will go amongst the houses [with the body] well covered,” is a precept which should be observed. .

alpaśabdā antargṛhe gamiṣyāma iti śikṣā karaṇīyā |

sgra skyuṅ ba daṅ |

少語言

13. “'Ve will go amongst the houses with little noise,” is a precept which should be observed.

anutkṣiptacakṣuṣo ’ntargṛhe gamiṣyāma iti śikṣā karaṇīyā |

mig g-yeṅ bar mi bya ba daṅ |

不高視。入白衣(14)舍。應當學

14. “We will go amongst the houses without uplifted eyes,” is a precept which should be observed.

yugamātradarśino ’ntargṛhe gamiṣyāma iti śikṣā karaṇīyā |

gña’ śiṅ gaṅ tsam du blta źiṅ khyim gźan dag tu ’gro bar bslab par bya’o ||

IS. “We will go amongst the houses looking at the ground,” is a precept which should be observed.

nodguṇṭhikā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

mgo mi g-yog pa daṅ |

不覆頭

16. “We will not go amongst the houses with the head covered,” is a precept which should be observed.

notkṛṣṭikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

mi brji ba daṅ |

不偏抄衣。

17. “We will not go amongst the houses with lifted up [robes],” is a precept which should be observed.

notsaktikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

mi gzar ba daṅ |

不雙抄(15)衣。

18. “We will not go amongst the houses in the utsaktika posture,” is a precept which should be observed.

na vyastikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

gña’ goṅ du mi bsnol ba daṅ |

不叉腰³

3. But cf. rule 25, Edg., Prebish, etc., “put arms akimbo”?

19. “We will not go amongst the houses in the vyastika posture,” is a precept which should be observed.

na paryastikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

(7) ltag par mi bsnol bar khyim gźan du ’gro bar bslab par bya’o ||

不拊肩。入白衣舍。應當學

20. “We will not go amongst the houses in the paryastika posture,” is a precept which should be observed.

nolambikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

mi mchod ba daṅ |

不(16)蹲行⁴

4. Rule 23 and 21 are exchanged in Chinese

21. “We will not go amongst the houses jumping,” is a precept which should be observed.

noṭṭambikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |²⁵

25. Cf. Edg. on this word. However, Borgland suggest “tip-toing”.

mi brkyaṅ ba daṅ |

不足指行。

22. “We will not go amongst the houses with the hands touching the feet,” is a precept which should be observed.

notkuṭakayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

tsog pus ma yin pa daṅ |

不跳行⁵

5. Rule 23 and 21 are exchanged in Chinese

23. “We willnot go amongst the houses in a squatting posture,” is a precept which should be observed.

na nikaṭotkuṭakayā²⁶ antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

26. delete utkuṭa?, cf. previous rule and tib.

braṅ bas ma yin pa daṅ |

不庂足行。

24. “We will not go amongst the houses kneeling down,” is a precept which should be observed.

na skambhākṛtā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

dkur mi brten par khyim gźan du ’gro bar bslab par bya’o ||

不努身行。(17)入白衣舍。應當學⁶

6. Cf. However, rule 19

25. “We will not go amongst the houses with arms akimbo,” is a precept which should be observed.

na kāyapracālakaṃ antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

lus mi bsgyur ba daṅ |

不搖身

26. “We will not go amongst the houses shaking the body,” is a precept which should be observed.

na bāhupracālakaṃ antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

lag pa mi dkyog pa daṅ |

不掉臂。

27. “We will not go amongst the houses shaking the arms,” is a precept which should be observed.

na śīrṣapracālakaṃ gamiṣyāma iti śikṣā karaṇīyā | |

mgo mi (18b1) bsgyur ba daṅ |

不搖(18)頭

28. “We will not go amongst the houses shaking the head,” is a precept which should be observed.

nāṃsotphatikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

phrag pa mi sprad pa daṅ |

不肩排。

29. “We will not go amongst the houses with shoulders together,” is a precept which should be observed.

na hastasaṃlagnikayā antargṛhaṃ gamiṣyāma iti śikṣā karaṇīyā |

lag pa mi sprel bar khyim gźan du ’gro bar bslab par bya’o ||

不連手。入白衣舍。應當學(19)

30. “We will not go amongst the houses joining the hands,” is a precept which should be observed.

nānujñātā antargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

ma bsgo bar khyim gźan du stan la mi ’dug par bslab par bya |31

在白衣舍。未請坐不應坐。應當學

31. “We will not sit down on a seat amidst the houses without being authorized," is a precept which should be observed.

nāprativekṣyāsanaṃ antargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

stan la ma brtags pa daṅ

在白(20)衣舍。不善觀察。不應坐。應當學

32. “We will not sit down on a seat amidst the houses without examining the seat,” is a precept which should be observed.

na sarvakāyaṃ samavadhāyāntargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

lus thams cad kyi ljid kyis mi dbab pa daṅ |

在白衣(21)舍。不放身坐。應當學

33. “We will not sit down on a seat amidst the houses putting down [the weight of] the whole body,” is a precept which should be observed.

na pāde pādam ādhāyāntargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

rkaṅ pa mi bsnol ba daṅ |

在白衣舍。不壘足(22)

34. “We will not sit down on a seat amidst the houses placing one foot on the other,” is a precept which should be observed.

na gulphe gulpham ādhāyāntargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

brla mi (2) bsnol ba daṅ |

不重内踝

35. “We will not sit down on a seat amidst the houses placing one ankle on the other,” is a precept which should be observed.

na sakthani sakthi ādhāyāntargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

loṅ ba’i steṅ du loṅ bu mi gźag pa daṅ |

不重外踝。

36. “We will not sit down on a seat amidst the houses placing one thigh on the other,” is a precept which should be observed.

na saṃkṣipya pādau antargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

rkaṅ pa mi dgug pa daṅ |

不急斂足。

37. “We will not sit down on a seat amidst the houses pulling up the feet,” is a precept which should be observed.

na vikṣipya pādau antargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

rkaṅ pa mi gdaṅ ba daṅ |

不長舒足。(23)

38. “We will not sit down on a seat amidst the houses stretching out the feet,” is a precept which should be observed.

na vyataṅgikayā antargṛhe āsane niṣatsyāma iti śikṣā karaṇīyā |

mdoms mi snaṅ bar khyim gźan du stan la ’dug par bslab par bya’o ||

不露身。應當學

39. “We will not sit down on a seat amidst the houses exposing the genitals,” is a precept which should be observed.

satkṛtya piṇḍapātaṃ pratigrahīṣyāma iti śikṣā karaṇīyā |

legs par zas blaṅ bar bslab par bya |

恭敬受食。應當學(24)

40. “We will accept alms food respectfully,” is a precept which should be observed.

samatīrthikaṃ piṇḍapātaṃ pratigrahīṣyāma iti śikṣā karaṇīyā |

mu daṅ kha da chad du ma yin pa daṅ |

41. “We will accept alms food [only] full to the brim [of the bowl],” is a precept which should be observed.

samasūpikaṃ piṇḍapātaṃ pratigrahīṣyāma iti śikṣā karaṇīyā |²⁷

27. This dictum is negated in Tibetan and Mvy 8566, but not in Chinese

tshod ma daṅ mñam (3) par ma yin pa daṅ |

不得滿鉢受飯。更安羹菜。
⁷ 令食流溢於鉢縁(25)邊。應留⁸ 屈指用意受食。應當學

7. Rule 41 is the following text 8. Does yīng liú correspond to sāvadāna in the next rule? Cf. Edg. “in regular, systematic order; uninterruptedly”

42. “We will accept alms food with an equal amount of sauce,” is a precept which should be observed.

sāvadānaṃ piṇḍapātaṃ pratigrahīṣyāma iti śikṣā karaṇīyā |

thar¹ chags su daṅ lhuṅ bzed la blta ba daṅ |

1. read mthar as Mvy 8567, cf. the Chinese text in the continuation of rul 67

⁹

9. However, cf. also note to the tib

43. “We will accept alms food uninterruptedly,” is a precept which should be observed.

na anāgate khādanīyabhojanīye pātram upanāmayiṣyāma iti śikṣā karaṇīyā |

bca’ ba daṅ bza’ ba ma ’oṅs par lhuṅ bzed mi bzed pa daṅ |

行食未(26)至不預伸鉢。應當學

44. “We will not present the bowl when hard food and soft food has not come,” is a precept which should be observed.

naudanena sūpikaṃ praticchādayiṣyāma iti śikṣā karaṇīyā |

yaṅ ’dod pa’i phyir ’bras chan gyis tshod ma mi dgab |

See below the record with rule 53

45. “We will not cover up sauce with boiled rice,” is a precept which should be observed.

sūpikena vā odanaṃ bhūyaskāmatām upādāya iti śikṣā karaṇīyā |

tshod mas ’bras chan mi dgab pa daṅ |

See below the record with rule 53

46. “Taking up the desire for more, [we will not cover up] boiled rice with sauce,” is a precept which should be observed.

nopari khādanīyabhojanīyasya pātraṃ dhārayiṣyāma iti śikṣā karaṇīyā |

bca’ ba daṅ bza’ ba’i steṅ du lhuṅ bzed mi (4) gzuṅ bar bslab par bya’o || ||

不安鉢在食上。應(27)當學

47. “We will not hold out a bowl with reference to hard food and soft food,” is a precept which should be observed.

sdom la |
zas la legs par bya ba drug ||
tsug tsug la sogs rnam pa lṅa ||
’bru nas tha dad byed pa lṅa ||
lag pa bldag la sogs pa lṅa ||

satkṛtya piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

legs par zas bza’ bar bslab par bya |

恭敬而食。應當學

48. “We will eat alms food respectfully,” is a precept which should be observed.

nātikhuṇḍakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

kham ha caṅ chuṅ ba ma yin pa daṅ |

不極小摶(28)

49. “We will not eat al-is food finely broken up,” is a precept which should be observed.

nātimahāntaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

kham ha (5) caṅ che ba ma yin pa daṅ |

不極大摶。

50. “We will not eat alms food in overly large mouthfuls,” is a precept which should be observed.

parimaṇḍalaṃ ālopam ālopayiṣyāma iti śikṣā karaṇīyā |

kam ran pa daṅ |

圓整而食。應當學

51. “Wc will separate the morsels into [little] balls,” is a precept which should be observed.

na anāgate ālope mukhadvāraṃ vivariṣyāma iti śikṣā karaṇīyā |

kham ma gzas par kha mi gdaṅ ba daṅ |

若食未至(29)不張口待。應當學

52. “We will not open the mouth when the morsel has not arrived,” is a precept which should be observed.

na sālopena mukhena vācaṃ pravyāhariṣyāma iti śikṣā karaṇīyā |

kha kham gyis bkaṅ ste mi smra bar bslab par bya’o ||

不含食語。應當學(507a1)
Rule 45:不得以飯覆羹菜。
Rule 46: 不將羹菜覆飯。更望多得。(2)應當學

53. “We will not utter inarticulate speech with a morsel in the mouth,” is a precept which shou j be observed.

na cuccatkārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

tsug tsug mi bya ba daṅ |

不彈舌食。

54. “We will not eat alms food making the cuccat sound,” is a precept which should be observed.

na śuśaśutkārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

blcag blcag mi bya ba daṅ |

不㗱食。

55. “We will not eat alms food making the susasut sound,” is a precept which should be observed.

na thutyutkārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

hu hu mi bya ba daṅ |

不呵氣食。

56. “We will not eat alms food making the thutyut sound,” is a precept which should be observed.

na phuphphuphkārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

phu phu mi bya ba daṅ |

(3)不吹氣食。

57. “We will not eat alms food making the phuphphuph sound,” is a precept which should be observed.

na jihvāniścārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

lce phyuṅ ste zas mi bza’ bar bslab par bya’o ||

See rule 62.

58. “We will not eat alms food sticking out the tongue,” is a precept which should be observed.

na sikthapṛthakkārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

(6) ’bru nas tha dad du mi bya ba daṅ |

不散手食。

59. “We will not eat alms food separating boiled rice,” is a precept which should be observed.

nāvaraṇakārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |²⁸

28. tib chi both say that one should not deride the food, or maybe, deride each other while eating, āvaraṇa in this sense is surprising, it usuall means “interruption”, etc.

’phyas mi gdags pa daṅ |

不毀訾食。

60. “We will not eat alms food when an interruption is made,"58* is a precept which should be observed.

na gallāpahārakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

mkhur ba mi spo ba daṅ |

不填頬食。
(4)Rule 63: 不齧半食。

61. “We will not eat alms food stuffing 59* the cheeks,” is a precept which should be observed.

na jihvāsphoṭakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

dkan mi gtogs pa daṅ |

不舒舌食。¹⁰
Rule 68: 不作窣堵波形食。應當(5)學

10. This is rule 58, however, they are both concerned with a movement of the tongue while eating

62. “We will not eat alms food making a sma~king noise with the tongue,” is a precept which should be observed.

na kavalacchedakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

kham ’phror mi bcad bar za’ bza’ bar bslab par bya’o ||

See two records above

63. “We will not eat alms food dividing mouthfuls,” is a precept which should be observed.

na hastāvalehakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

lag mi bltag pa daṅ |

(6)不舐手

64. “We will not eat alms food licking the hands,” is a precept which should be observed.

na pātrāvalehakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

lhuṅ bzed mi byog pa daṅ |

不舐鉢。

65. “We will not eat alms food licking the howl,” is a precept which should be observed.

na hastasaṃdhūnakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

lag pa mi sprug pa daṅ |

不振手

66. “We will not eat alms food shaking the hands," is a precept which should be observed.

na pātrasaṃdhūnakaṃ piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

lhuṅ bzed mi (7) bskyom pa daṅ |

不振鉢。
常看鉢食。(7)應當學¹¹

11. Cf. rule 43 and its tib tr.

67. “We will not eat alms food shaking the bowl,” is a precept which should be observed.

na stūpākṛtim avagṛhya piṇḍapātaṃ paribhokṣyāma iti śikṣā karaṇīyā |

mchod rten ’dra bar bcos te zas mi bza’ bar bslab par bya’o ||

See under rule 62 in san

68. “We will not eat alms food separating the unformed [food] into a stūpa [shape], is a precept which should be observed.

sdom la |
’phya la sogs pa rnam pa bźi ||
lhuṅ bzed la yaṅ rnam pa bcu ||
’greṅ bar byed la sogs pa lṅa ||

mgo g-yogs la sogs rnam pa lṅa ||
do ker can la sogs pa lṅa ||
glaṅ (19a1) chen la sogs bźon pa lṅa ||
lag na khar ba la sogs drug ||
na brnam pa bźi rnams so ||

nāvadhyānaprekṣiṇo ’ntarikasya bhikṣoḥ pātram avalokayiṣyāma iti śikṣā karaṇīyā |

druṅ na ’dug pa’i dge sloṅ gi lhuṅ bzed la ’phyag gdags pa’i phyir mi blta bar bslab par bya |

69不輕慢心觀比座鉢中食。應當(8)學

69. “We will not, in seeking to annoy, look into the bowl of a nearby monk,” is a precept which should be observed.

na sāmiṣeṇa pāṇinā udakasthālakaṃ grahīṣyāma iti śikṣā karaṇīyā |²⁹

29. āmiṣa, most often meaing meat, material, is by tib an chi understood as “hands soiled with food”, so the rule would mean: “We will not grasp the water jar with hands soiled.”

lag pa zas daṅ ’bags pas chu snod la mi gzuṅ bar bslab par bya |

70不以汚手捉淨水瓶。應當學

70. “We will not accept a water potwith living creatures [in it],” is a precept which should be observed.

na sāmiṣeṇodakenāntarikaṃ bhikṣuṃ sekṣyāma iti śikṣā karaṇīyā |

druṅ na ’dug pa’i (2) dge sloṅ la zas daṅ ’bags pa’i chus mi gtor bar bslab par bya |

71. “We Will. not sprinkle a nearby monk with water containing' flesh,” is a precept which should be observed.

na sāmiṣam udakam antargṛhe chorayiṣyāma iti śikṣā karaṇīyā |

khyim ba ’dug pa lam dris par chu zas daṅ ’bags pa khyim gźan du mi dbo bar bslab par bya’o ||

72在白(9)衣舍不棄洗鉢水。除問主人。應當學

72. “We will not throwaway water containing flesh amongst the houses,” is a precept which should be observed.

na pātreṇa vighasaṃś chorayiṣyāma iti śikṣā karaṇīyā |

lhuṅ bzed kyi naṅ du zas kyi lhag ma blugs te mi dor bar bslab par bya’o ||

73不(10)得以殘食置鉢水中。應當學

73. “We will not throwaway remains of food with the bowl.” is a precept which should be observed.

anāstīrṇe pṛthivīpradeśe pātraṃ sthāpayiṣyāma iti śikṣā karaṇīyā |

’og gźi med pa’i sa phyogs su lhuṅ bzed mi (3) gźag par bslab par bya |

74地上無替(11)不應安鉢。應當學

74. “We will not place the bowl on a place on the ground that is uncovered,” is a precept which should be observed.

na taṭe na prapāte na prāgbhāre pātraṃ sthāpayiṣyāma iti śikṣā karaṇīyā |

gad ka ma yin pa daṅ | g-yaṅs ma yin pa daṅ | dkan gzar po ma yin par lhuṅ bzed gźag par bslab par bya |

75. “We will not place the bowl on a slope, cliff, or mountain,” is a precept which should be observed.

notthitāḥ pātraṃ nirmādayiṣyāma iti śikṣā karaṇīyā |

’greṅ ste lhuṅ bzed mi bkru bar bslab par bya |

Rule 76: 不立洗鉢。應當學
(12)Rule 75: 不於危險岸處置鉢。¹²

12. This rule has probably absorbed rule 77

76. “We shall not wash the bowl while standing,” is a precept which should be observed.

na taṭe na prapāte na prāgbhāre pātraṃ nirmādayiṣyāma iti śikṣā karaṇīyā |

gad ka ma yin pa daṅ | g-yaṅs ma yin pa daṅ | dkan gzar po ma yin par bkru bar (4) bslab par bya |

77. “We will not wash the bowl on a slope. diff, or mountain,” is a precept which should be observed.

na nadyāḥ kāryakāriṇyā pratisrotaḥ pātrodakaṃ grahīṣyāma iti śikṣā karaṇīyā |

’bab chu drag po’i rgyun las bzlog ste lhuṅ bzed kyis chu mi bcu bar bslab par bya’o ||

78亦不逆流酌水。應(13)當學

78. “We willnot take water in the bowl from the current of a flowing river,” is a precept which should be observed.

na utthitā niṣaṇṇāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na bar ’dug pa la ’greṅ ste chos mi bśad par bslab par bya |

79人坐己立不爲説法。除病。應當(14)學

79. “Standing, we will not teach Dharma to one sitting who is not ill,” is a precept which should be observed.

na niṣaṇṇā nipaṇṇāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na bar ñal bar ’dug ste chos mi bśad par bslab par bya |

80人臥己坐不爲説法。除病。應當學

80. “Sitting, we will not teach Dharma to one who is lying down who is not ill,” is a precept which should be observed.

na nīcatarake āsane niṣaṇṇā uccatarake āsane niṣaṇṇāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na bar stan mthon po la ’dug pa la stan (5) dma’ ba la ’dug ste chos mi bśad par bslab par bya |

81(15)人在高座己在下座不爲説法。除病。應當學

81. “Seated on a low seat, we will not teach Dharma to one seated on a high seat who is not ill,” is a precept which should be observed.

na pṛṣṭhato gacchantaḥ purato gacchate āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

82(16)人在前行己在後行不爲説法。除病。應當(17)學

82. “Going behind, we will not teach Dharma to one going in front who is not ill,” is a precept which should be observed.

nonmārgeṇa gacchanto mārgeṇa gacchate āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na lam nas ’gro ba lam gyi ’gram nas ’gro źiṅ chos mi bśad par bslab par bya’o ||

83 人在道己在非道不爲説法。除病。(18)應當學

83. “Going at the side of the road, we will not teach Dharma to one going on the road who isnot ill,” is a precept which should be observed.

nodguṇṭhikākṛtāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na bar mgo g-yogs pa daṅ |

84 不爲覆頭者。

84. “We will not teach Dharma to one having his head covered who is not ill,” is a precept which should be observed.

notkṛṣṭikākṛtāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

brdzes pa daṅ |

85 不爲偏抄衣

85. “We will not teach Dharma to one having lifted up [robes] who is not ill,” is a precept which should be observed.

notsaktikākṛtāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

(6) gzar ba daṅ |

86 不爲(19)雙抄衣。

86. “We will not teach Dharma to one in the utsaktika posture who is not ill,” is a precept which should be observed.

na vyastikākṛtāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

gña’ goṅ du bsnol ba daṅ |

87 不爲叉腰者。

87. “We will not teach Dharma to one in the vyastika posture who is not ill,” is a precept which should be observed.

na paryastikākṛtāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

ltag par bsnol ba la chos mi bśad par bslab par bya’o ||

88 不爲拊肩者説法。除(20)病。應當學

88. “We will not teach Dhanna to one in the paryastika posture who is not ill,” is a precept which should be observed.

noṣṇīṣaśirase āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na bar skra do ker can daṅ |

See under rule 98 in san

89. “We will not teach Dharma to one having braided hair, who is not ill,” is a precept which should be observed.

na kholāśirase āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

źwa gyon pa daṅ |

See under rule 98 in san

90. “We will not teach Dharma to one having a cap on the head who is not ill,” is a precept which should be observed.

na mauliśirase āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mgo cod pa na can daṅ ||

See under rule 98 in san

91. “We will not teach Dharma to one having a crown on the head who is not ill,” is a precept which should be observed.

na mālāśirase āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mgo phreṅ ba can daṅ |

See under rule 98 in san

92. “We will not teach Dharma to one having a garland on the head who is not ill,” is a precept which should be observed.

na veṣṭitaśirase āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mgo dkris pa la chos mi bśad par bslab par bya’o ||

See under rule 98 in san

93. “We will not teach dharma to one having the head veiled who is not ill,” is a precept which should be observed.

na hastyārūḍhāya āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na bar glaṅ po che (7) źon pa daṅ |

94 不爲乘象者。

94. “We will not teach Dharma to one mounted on an elephant who is not ill,” is a precept which should be observed.

na aśvārūḍhāya āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

rta źon pa daṅ |

95 不爲乘馬。

95. “We will not teach Dharma to one mounted on a horse who is not ill,” is a precept which should be observed.

na śivikārūḍhāya āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

khyogs na ’dug pa daṅ |

96 不爲(21)乘輿。

96. “We will not teach Dharma to one mounted on a palanquin who is not ill,” is a precept which should be observed.

na yānāruḍhāya āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

bźon pa’i steṅ na ’dug pa daṅ |

97 不爲乘車者説法。除病。應當學

97. “We will not teach Dharma to one mounted on a vehicle who is not ill,” is a precept which should be observed.

na pādukārūḍhāya āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mchil lham gyon pa la chos mi bśad par bslab par bya’o ||

98 不(22)爲著屐靴鞋及履屨者説法。除病。應當學
Rule 89-91:(23)不爲戴帽著冠及作佛頂髻者。
Rule 93: 不爲纒頭。
Rule 92: 不(24)爲冠花者説法。除病。應當學

98. “We will not teach Dharma to one wearing shoes who is not ill,” is a precept which should be observed.

na daṇḍapāṇaye āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

mi na bar lag na khar ba thogs pa daṅ |

Rule 99-104: 不爲持(25)蓋者説法。除病。應當學

99. “We will not teach Dharma to one having a stick in his hand who is not ill,” is a precept which should be observed.

na chatrapāṇaye āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

lag na gdugs thogs pa daṅ |

100. “We will not teach Dharma to one having a parasol in his hand who is not ill,” is a precept which should be observed.

na śastrapāṇaye āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

lag na mtshon thogs pa daṅ |

101. “We will not teach Dharma to one having a knife in his hand who is not ill,” is a precept which should be observed.

na khaḍgapāṇaye āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

lag na ral gri (19b1) thogs pa daṅ |

102. “We will not teach Dharma to one having a sword in his hand who is not ill,” is a precept which should be obseryed.

nāyudhapāṇaye āglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

lag na dgra sta thogs pa daṅ |

103. “We will not teach Dharma to one having a weapon in his hand who is not ill,” is a precept which should be observed.

saṃnaddhāyāglānāya dharmaṃ deśayiṣyāma iti śikṣā karaṇīyā |

go cha gyon pa la chos mi bśad par bslab par bya’o ||

104. “We will not teach Dharma to one having a coat of mail,” who is not ill,” is a precept which should be observed.

nāglānā utthitā uccāraprasrāvaṃ kariṣyāma iti śikṣā karaṇīyā |

mi na bar ’greṅ ste bśaṅ gci mi bya bar bslab par bya’o ||

105 不立大小便。除(26)病。應當學

105. “Not being ill, we will not make excrement or urine [while] standing,” is a precept which should be observed.

nāglānāḥ udake uccāraprasrāvaṃ kheṭaṃ siṃghāṇakaṃ vāntaṃ viriktaṃ chorayiṣyāma iti śikṣā karaṇīyā |

mi na bar chu’i naṅ du bśaṅ gci daṅ mchil ma daṅ | snabs daṅ skyugs pa daṅ | rlugs pa mi dor par bslab (2) par bya ||

106 不得水中大小便洟唾除病(27)應當學

106. “Not being ill, we will not throw excrement, urine, phlegm, snot, or other evacuated substances in the water,” is a precept which should be observed.

nāglānā saharite pṛthivīpradeśe uccāraprasrāvaṃ kheṭaṃ siṃghāṇakaṃ vāntaṃ viriktaṃ chorayiṣyāma iti śikṣā karaṇīyā |

mi na bar rtswa sṅon po yod pa’i sa phyogs su bśaṅ gci daṅ | mchil ma daṅ snabs daṅ skyugs pa daṅ | rlugs pa mi dor bar bslab par bya |

107(28)不得青草上棄大小便及洟唾。除病。應當學

107. “Not being ill, we will not throw excrement, urine, phlegm, snot, or other evacuated substances on a spot on the ground [covered] with grass,” is a precept which should be observed.

nāsādhikapauruṣaṃ vṛkṣam adhirokṣyāmo ’nyatrāpada iti śikṣā karaṇīyā |

gnod pa byuṅ ba ma gtogs par śiṅ la mi gaṅ tsam las mthor mi ’dzeg par bslab par bya’o ||

(29)不得上過人樹。除有難縁。應當學

108. “We will not climb on a tree higher than a man unless there is a disaster,” is a precept which should be observed.

uddiṣṭā me āyuṣmantaḥ saṃbahulāḥ śaikṣā dharmāḥ | tatrāham āyuṣmataḥ paripṛcchāmi -- kaccit sthātra pariśuddāḥ dvir api trir api paripṛcchāmi -- kaccit sthātra pariśuddhāḥ pariśuddhā āyuṣmanto yasmāt tūṣṇīm evam etad dhārayāmi ||

tshe daṅ ldan pa dag bdag gis (3) bslab pa’i chos maṅ po rnams bton zin to || de la bdag gis tshe daṅ ldan pa dag la ci ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de (4) de bźin du ’dzin to || ||

(507b1)諸大徳。我已説衆多學法。今問。諸大徳。是(2)中清淨不如是三説諸大徳。是中清淨默然故。我(3)今如是持

O Venerable Ones, the many śaikṣa dharmas have been recited by me. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? A second and also a third time I ask-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

sapta adhikaraṇaśamathā dharmāḥ

Adhikaraṇa-Śamatha Dharmas

sdom la |
mṅon sum dran pa ma myos daṅ ||
de bźin gaṅ maṅ ṅo bo ñid ||
rtswa rnams bkram pa lta bu daṅ ||
khas blaṅ bar yaṅ bya ba’o ||

(4)諸大徳。此七滅諍法。半月半月戒經中説
(5)攝頌曰
(6)現前并憶念　不癡與求罪
(7)多人語自言　草掩除衆諍

ime khalv āyuṣmantaḥ saptādhikaraṇaśamathāḥ dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

tshe daṅ ldan pa dag rtsod pa źi bar bya ba’i chos bdun po ’di dag ni zla ba phyed phyed ciṅ so sor thar ba’i mdo gdon (5) pa las ’byuṅ ṅo ||

Now, O Venerable Ones, the seven adhikaraṇa-śamatha dharmas come up in the half-monthly Prātimokṣa Sūtra recitation.

saṃmukhavinayārhāya saṃmukhavinayaṃ dāsyāmaḥ |

mṅon sum gyis ’dul bar ’os pa la mṅon sum gyis ’dul ba sbyin no ||

(8)應與現前毘奈耶當與現前毘奈耶

1. To a case worthy of settlement in the presence of, we shall impart settlement in the presence of.

smṛtivinayārhāya smṛtivinayaṃ dāsyāmaḥ |

dran pas ’dul bar ’os pa la dran pas ’dul ba sbyin no ||

(9)應與憶念毘奈耶當與憶念毘奈耶

2. To a case worthy of settlement based on recollection of, we shall impart settlement based on recollection of.

amūḍhavinayārhāya amūḍhavinayaṃ dāsyāmaḥ |

ma myos pas ’dul bar ’os pa la ma myos pas ’dul ba sbyin no ||

(10)應與不癡毘奈耶當與不癡毘奈耶

3. To a case worthy of settlement for one no longer insane, we shall impart settlement for one no longer insane.

yadbhūyeṣiyārhāya yadbhūyeṣiyaṃ dāsyāmaḥ |

gaṅ tshul śiṅ maṅ po sbyin par ’os pa la tshul śiṅ maṅ po sbyin (6) no ||

(11)應與求罪自性毘奈耶當與求罪自性毘(12)奈耶
應與多人語毘奈耶當與多人(13)語毘奈耶

4. To a case worthy of settlement by majority vote, we shall impart settlement by majority vote.

tatsvabhāveṣiyārhāya tatsvabhāveṣiyaṃ dāsyāmaḥ |

de’i ṅo bo ñid tshol du gźug par ’os pa la de’i ṅo bo ñid bcal ba sbyin no ||

5. To a case worthy of settlement investigating the special nature [of the accused monk], we shall impart settlement investigating the special nature [of the accused monk].

tṛṇaprastārakārhāya tṛṇaprastārakaṃ dāsyāmaḥ |

rtswa bkram pa lta bu ’os pa la rtswa bkram pa lta bu sbyin no ||

應與自言毘奈耶當與自(14)言毘奈耶
應與草掩毘奈耶當與草(15)掩毘奈耶

6. To a case worthy of settlement which covers over, as with grass, we shall impart settlement which covers over, as with grass.

pratijñākārakārhāya pratijñāṃ dāsyāmaḥ |

gaṅ khas blaṅ bar ’os pa la khas blaṅ bar bya’o ||

7. To a case worthy of settlement which effects confession, we shall impart settlement which effects confession.

utpannotpannāny adhikaraṇāny ebhiḥ saptabhir adhikaraṇaśamathair dharmair dāpayiṣyāmaḥ śamayiṣyāmo vyupaśamayiṣyāmo dharmavinaye śāstuḥ śāsane |

rtsod pa byuṅ bar gyur pa rnams rtsod pa źi bar bya ba’i chos ’dun po ’di dag gis chos daṅ | (7) ’dul ba daṅ ston pa’i bstan pa bźin du dul bar bya | źi bar bya | rnam par źi bar bya’o ||

若有諍事起。當以七法順大(16)師教。如法如律而除滅之

We should cause legal questions which have arisen to be settled, stilled, according to the Dharma, Vinaya, and Teaching ofthe Teacher, by imparting these seven adhikarana-samatha dharmas.

uddiṣṭā me āyuṣmantaḥ saptādhikaraṇaśamathā dharmāḥ | tatrāham āyuṣmataḥ paripṛcchāmi -- kaccit sthātra pariśuddhāḥ dvir api trir api paripṛcchāmi -- kaccit sthātra pariśuddhāḥ | pariśuddhā āyuṣmanto yasmāt tūṣṇīm evam evāhaṃ dhārayāmi |

tshe daṅ ldan pa dag bdag gis rtsod pa źi bar bya ba’i chos bdun po dag bton zin to || de la bdag gis tshe daṅ ldan pa dag la ce ’di la khyed yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su (20a1) dgag ma źes lan gñis lan gsum dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to ||

諸大徳。我已(17)説七滅諍法。今問諸大徳。是中清淨不如是三説(18)諸大徳。是中清淨默然故。我今如是持

Venerable Ones, the seven adhikarana-samatha dharmas have been recited by me. Therefore, I ask the Venerable Ones – Are you completely pure in this matter? A second and also a third time I ask-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

uddiṣṭaṃ me āyuṣmantaḥ prātimokṣasūtroddeśasya nidānaṃ || uddiṣṭāś catvāraḥ pārājikā dharmās trayodaśa saṃghāvaśeṣā dharmā dvāv aniyatau dharmau | triṃśan naiḥsargikapāyantikā dharmāḥ navati pāyantikā dharmāś catvāraḥ pratideśanīyā dharmāḥ saṃbahulā śaikṣā dharmāḥ saptādhikaraṇaśamathā dharmā etāvat tasya bhagavatas tathāgatasyārhataḥ samyaksaṃbuddhasya sūtragataṃ sūtraparyāpannam iti yo vā punar anyo ’py āgacched dharmasyānudharmaḥ tatra sahitaiḥ samagraiḥ saṃmodamānair avivadamānais tīvraś cetasa ārakṣāsmṛtyapramāde yogaḥ karaṇīyaḥ || ||

tshe daṅ ldan pa dag bdag gis so sor thar pa’i mdo gdon pa’i gleṅ gźi bton zin to || pham par gyur pa’i chos bźi daṅ || (2) dge ’dun lhag ma’i chos bcu gsum daṅ | ma ṅes pa’i chos gñis daṅ | spaṅ ba’i ltuṅ byed kyi chos sum bcu daṅ | ltuṅ byed kyi chos dgu bcu daṅ | so sor bsags par bya ba’i chos bźi daṅ | bslab pa’i chos maṅ po daṅ rtsod pa źi bar bya ba’i chos bdun po dag bton zin to || (3) bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas de’i mdor gtogs śiṅ mdor bsdus pa ni ’di dag go || gaṅ gźan nas ’byuṅ ba’i chos kyi rjes su ’thun pa’i chos de la yaṅ khyed rnams ’dun pa daṅ mthun pa daṅ dga’ ba daṅ | (4) mi rtsod par sems kun tu sruṅ ba daṅ dran pa daṅ bag yod pas rnal ’byor du bya’o ||

(19)諸大徳。我已説戒經序。已説四波羅市迦法。(20)十三僧伽伐尸沙法。二不定法。三十泥薩祗(21)波逸底迦法。九十波逸底迦法。四波羅底(22)提舍尼法。衆學法。七滅諍法。此是如來應正(23)等覺戒經中所説所攝。若更有餘法之隨法(24)與此相應者。皆當修學。仁等共集歡喜無諍。(25)一心一説如水乳合。應勤光顯大師聖教。令(26)安樂住。勿爲放逸。應當修學

kṣāntiḥ paramaṃ tapas titikṣā nirvāṇaṃ paramaṃ vadanti buddhāḥ |
na hi pravrajitaḥ paropatāpī śramaṇo bhavati parān viheṭhayānaḥ || 1

cakṣuṣmān viṣamāṇīva vidyamāne parākrame |
paṇḍito jīvaloke ’smin pāpāni parivarjayet || 2

anopavādī nopaghātī prātimokṣe ca saṃvaraḥ {B: anupavādo ’nupaghātaḥ} |
mātrajñatā ca bhakte ’smin prāntaṃ ca śayanāsanam*adhicitte samāyoga etad buddhānuśāsanam* || 3

yathāpi bhramaraḥ puṣpād varṇagandhāv aheṭhayan* [yathā hi] |
ḍayate rasam ādāya evaṃ grāme muniś caret* || 4

na pareṣāṃ vilomāni na pareṣāṃ kṛtākṛtam* |
ātmanas tu samīkṣeta samāni viṣamāṇi ca || 5

adhicetasi mā pramādyato munino maunapadeṣu śikṣataḥ {B:prāmodyato; maunipadeṣu} |
śokā na bhavanti tāyina upaśāntasya sadā smṛtimataḥ || 6

dadataḥ puṇyaṃ pravardhate vairaṃ saṃyamato na cīyate |
kuśalī prajahāti pāpakaṃ kleśānāṃ kṣayatas tu nirvṛtiḥ {B: kṣayitas} || 7

sarvapāpasyākaraṇaṃ kuśalasyopasaṃpadā |
svacittaparidamanam etad buddhānuśāsanam* || 8

kāyena saṃvaraḥ sādhu sādhu vācātha saṃvaraḥ {B: vācā ca} |
manasā saṃvaraḥ sādhu sādhu sarvatra saṃvaraḥ |
sarvatra saṃvṛto bhikṣuḥ sarvaduḥkhāt pramucyate || 9

vācānurakṣī manasā susaṃvṛtaḥ kāyena caivākuśalaṃ na kuryāt* |
etāṃs trīn karmapathān viśodhya nārāgayen mārgam ṛṣipraveditam* || 10

buddho vipaśyī ca śikhī ca viśvabhu krakutsundaḥ kanakamuniś ca kāśyapaḥ ³⁰ |
anuttaraḥ śākyamuniś ca gautamo devātidevo naradamyasārathiḥ || 11

saptānāṃ buddhavīrāṇāṃ lokanāthāgratāyināṃ |
uddiṣṭaḥ prātimokṣo ’yaṃ vistareṇa yaśasvinām* || 12

asmin sagauravā buddhā buddhānāṃ śrāvakāś ca ye |
asmin sagauravā bhūtvā prāpnumadhvam asaṃskṛtam* {B: prāptamadhvam} || 13

ārabhadhvaṃ niṣkrāmata yujyadhvaṃ buddhaśāsane |
dhunīta mṛtyunaḥ sainyaṃ naḍāgāram iva kuñjaraḥ || 14

yo hy asmin dharmavinaye apramattaś cariṣyati |
prahāya jātisaṃsāraṃ duḥkhasyāntaṃ kariṣyati || 15

anyonyaṃ śīlaguptyarhaṃ śāsanasya ca vṛddhaye |
uddiṣṭaḥ prātimokṣo ’yaṃ kṛtaḥ saṃghena poṣadhaḥ || 16

yasyārthe sūtram uddiṣṭaṃ yasyārthe poṣadhaḥ kṛtaḥ |
tac chīlam anurakṣadhvaṃ bālāgraṃ camaro yathā || 17

prātimokṣasamuddeśād yat puṇyaṃ samupārjitaṃ |
aśeṣas tena loko ’yaṃ maunīndraṃ padam āpnuyāt || 18

30. B: krakutsandaḥ

bzod pa dka’ thub dam pa bzod pa ni || mya ṅan ’das pa mchog ces saṅs rgyas gsuṅ ||
rab tu byuṅ pa gźan la gnod pa daṅ || gźan la ’tshe ba dge sbyoṅ ma yin no ||

mig (5) ldan ’gro ba yod pa yis || ñam ṅa bdag ji bźin du ||
mkhas pas ’tsho ba’i ’jig rten ’dir || sdig pa dag ni yoṅs su spoṅ ||

skur ba mi gdab gnod mi bya || so sor thar ba’aṅ bsdam par bya ||
zas kyi tshod kyaṅ rig par bya || bas mtha’i gnas su (6) gnas par bya ||

lhag pa’i sems la yaṅ dag sbyor || ’di ni saṅs rgyas bstan pa yin ||
ji ltar buṅ ba me tog las || kha dog dri la mi gnod par ||
khu ba bźibs nas ’phur ba ltar || de bźin thub pa groṅ du rgyu ||

bdag gis rigs daṅ mi rigs la || brtag par bya ste (7) gźan rnams kyi ||
mi mthun pa daṅ gźan dag gi || byas daṅ ma byas rnams la min ||

lhag pa’i sems la bag bya ste || thub pa’i thub gźi rnams la bslab ||
ñer źi rtag tu dran ldan pa’i || skyob pa myaṅ na med pa yin ||
sbyin pas bsod nams rab tu ’phel || legs bsdams dgra sogs mi (20b1) ’gyur ro ||

dge daṅ ldan pas sdig pa spoṅ || ñon moṅs zad pas mya ṅan ’da’ ||
sdig pa thams cad mi bya ste || dge ba phun sum tshogs par sbyad || raṅ gis sems ni yoṅs su gdul ||
’di ni saṅs rgyas bstan pa yin || lus kyi sdom pa’aṅ legs pa yin ||

yid (2) kyi sdom pa legs pa ste || thams cad du ni sdom pa legs ||
kun du bsdams pa’i dge sloṅ ni || sdug bsṅal kun las rab tu grol ||

ṅag rnams bsruṅ źiṅ yid kyi rab bsdams te || lus kyi mi dge ba dag mi byed ciṅ ||
las lam gsum po ’di dag Raba sbyaṅs na || draṅ sroṅ gsuṅs pa’i (3) lam ni thob par ’gyur ||

saṅs rgyas rnam gzigs gtsug tor thams cad skyob || ’khor ba ’jig daṅ gser thub ’od sruṅ daṅ ||
śākya thub pa gau tam lha yi lha || mi ’dul kha lo sgyur ba blan med ||

’jig rten mgon po skyob pa mchog || saṅs rgyas dpa’ bo bdun po daṅ ||
grags ldan rnams (4) kyi so sor thar || ’di ni rab tu rgyas par bton ||

’dil saṅs rgyas rnams daṅ gaṅ || saṅs rgyas ñan thos rnams kyaṅ gus ||
’di la gus daṅ bcas gyur pas || ’dus ma byas pa thob par gyis ||

brtsam par bya źiṅ ’byuṅ bar bya || saṅs rgyas bstan ’jug par bya ||
’dam bu’i khyim na glaṅ chen bźin || (5) ’chi bdag sde ni gźom par bya ||

gaṅ źig rab tu bag yod par || chos ’dul ’di la spyod ’gyur pa ||
skye ba’i ’khor ba rab sbaṅs nas || sdug bsṅal tha mar byed par ’gyur ||

phan tshun tshun khrims bsruṅ ba daṅ || bstan pa ’phel bar bya ba’i phyir ||
so sor thar pa ’di bton pas || dge ’dun gyis ni gso sbyoṅ (6) byas ||
gaṅ gi phyir ni mdo bton daṅ || gaṅ phyir gso sbyoṅ byas gyur pa ||

tshul khrims de ni baspuṅa bya ste || g-yag rṅa’i rtse mo ji bźin no ||
so sor thar pa bton pa yi || bsod nams grub pa gaṅ yod pa ||
des ni ’jig rten ma lus pa || thub dbaṅ go ’phaṅ thob par śog ||

(27)忍是勤中上能得涅槃處
(28)出家惱他人不名爲沙門
(29)此是毘鉢尸如來等正覺説是戒經
(507c1)明眼避險途能至安隱處
(2)智者於生界能遠離諸惡

(3)此是尸棄如來等正覺説是戒經
(4)不毀亦不害善護於戒經
(5)飮食知止足受用下臥具
(6)勤修増上定此是諸佛教

(7)此是毘舍浮如來等正覺説是戒經
(8)譬如蜂採花不壞色與香
(9)但取其味去苾芻入聚然

(10)此是倶留孫如來等正覺説是戒經
(11)不違逆他人不觀作不作
(12)但自觀身行若正若不正

(13)此是羯諾迦如來等正覺説是戒經
(14)勿著於定心勤修寂靜處
(15)能救者無憂常令念不失
(16)若人能惠施福増怨自息
(17)修善除衆惡惑盡至涅槃

(18)此是迦攝波如來等正覺説是戒經
(19)一切惡莫作一切善應修
(20)遍調於自心是則諸佛教
(21)護身爲善哉能護語亦善
(22)護意爲善哉盡護最爲善
(23)苾芻護一切能解脱衆苦
(24)善護於口言亦善護於意
(25)身不作諸惡常淨三種業
(26)是則能隨順大仙所行道

(27)此是釋迦如來等正覺説是戒經
(28)毘鉢尸式棄毘舍倶留孫
(29)羯諾迦牟尼迦攝釋迦尊
(508a1)如是天中天無上調御者
(2)七佛皆雄猛能救護世間
(3)具足大名稱咸説此戒法
(4)諸佛及弟子咸共尊敬戒
(5)恭敬戒經故獲得無上果
(6)汝當求出離於佛教勤修
(7)降伏生死軍如象摧草舍
(8)於此法律中常爲不放逸
(9)能竭煩惱海當盡苦邊際
(10)所爲説戒經和合作長淨
(11)當共尊敬戒如犛牛愛尾
(12)我已説戒經衆僧長淨竟
(13)福利諸有情皆共成佛道

1. Enduring patience is the highest austerity, Nirvāṇa is the highest, say the Buddhas;
for he who harms others is not a monk, he who violates others is not a śramaṇa.

2. Just as one endowed with sight, in exerting effort, [should avoid] misconduct;
so the wise man should avoid the evils in the world of men.

3. Not censuring [others], not harming others, and restraint according to the Prātimokṣa;
moderation in eating, secluded dwelling, and union with adhicitta; this is the Teaching of the Buddhas,

4. As a bee, not agitating the scent or color of a flower, flies away, taking [only] the nectar; so should a sage enter a village.

5. [One should not contemplate] the faults of others, or what is done and not done by others;
but one should contemplate the same difficulties concerning himself.

6. For the wise one, trained in the steps of sagehood, there is no delight in superior intellect;
for the tranquil protector, always mindful, there are no sorrows.

7. Merit increases for one who gives, enmitydoes not accumulate for one who is well restrained;
the virtuous one renounces evil, and because of putting an end to the kleśas, attains bliss, 8. Not to do any evil, to attain good, to completely subdue one's own mind;
this is the Teaching of the Buddhas,

9. Restraint of the body is good, restraint of speech is good, and restraint in all regards is good;
the monk who is restrained in all regards is released from all suffering.

10. He who guards his speech, is well restrained in his mind, and does not perform evil with his body;
being purified regarding the paths of action in these three, shall attain the road proclaimed by the ṛṣis.

11 and 12. This Prātimokṣa was recited in detail by these seven celebrated, self-possessed Buddhas who were the chief protectors and guardians of the world:
Vipaśyin, Śikhin, Viśvabhu, Krakucchanda, Kanakamuni, Kāśyapa, and immediately following, Śākyamuni Gautama, the God of Gods, the charioteer who subdued men.

13. The Buddhas and Śrāvakas of the Buddhas are respectful toward it [i.e., the Prātimokṣa];
being respectful toward it, one obtains the unconditioned path.

14. Go forth, cling to, employ the Teaching of the Buddhas;
destroy the army of the Lord of Death, like an elephant [destroys] a house of reeds.

15. One who will diligently engage in this Dharma and Vinaya, having abandoned birth and samsara,
shall put an end to suffering.

16. This Prātimokṣa has been recited, and Poṣadha made by the saṃgha, for the increase of the Teaching,
and for the sake of mutual protection of Śīla.

17. For the sake of those for whom the Sūtra has been recited, and for the sake of those for whom Poṣadha has been made,
you should guard Sila, as a yak protects its first-born.

18. Whatever merit has been gained from the full exposition of the Prātimokṣa,
by that may this entire world obtain the position of the Chief of Sages.

||| prātimokṣaḥ samāptaḥ |||

so sor thar pa’i (7) mdo rdzogs sto || ||

(14)根本説一切有部戒經

The Prātimokṣa is concluded.

dbaṅ phyug dam pa’i mṅa’ bdag dpal lha btsan po’i bka’ luṅ gis ’phags pa gźi thams cad yod par smra ba’i ’dul ba ’dzin pa slob dpon dzin mi tra daṅ | źus chen gyi lo tswa ba ban de cog ro klu’i rgyal mtshan gyis bsgyur ciṅ źus te gtan la phab pa || ||

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