Bibliotheca Polyglotta

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 bhikṣubhir¹ bahirārāmaṃ gatvā santo bhikṣavaḥ² saṃvibhaktavyā ātmanā ca paribhoktavyam ayaṃ tatra samayaḥ ||

1. tair bhikṣubhir from Banerji, not in MS. 2. 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.¹
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. ²

1. This translation is based on: commentary in Vsg. 2. pravārita may mean “having been offered”, but both chi and tib translates it as “finished”.

yaḥ punar bhikṣur jānan bhikṣuṃ bhuktavantaṃ pravāritam³ 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 ||

3. 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 ātmārtham⁴ aglānaḥ parakulebhyo vijñā(p)y(a khāded bhuñjītā vā pāyantikā) ||Œ||

4. 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 union³ , should sit down on a seat, that is a pāyāntika.

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

yaḥ punar bhikṣur jānan* sabhojane kule raha(ḥ) praticchannas⁵ tiṣṭhet*⁶ pāyantikā ||

5. MS °no. 6. 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 abhiṣaktas⁷ kupitaś caṇḍībhūto ’nāttamanā bhikṣoḥ prahāraṃ dadyāt pāyantikā |

7. 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 abhiṣaktaḥ⁸ kupitaś caṇḍībhūto ’nāttamanā bhikṣoḥ prahāram uddhūrayed antatas talaśaktikā api pāyantikā⁹ ||

8. See note in previous record. 9. 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)

yaḥ¹⁰ punar bhikṣur bhikṣum evaṃ vaded ehy āyuṣman kulāny upasaṃkramiṣyāvaḥ tatra te dāpayiṣyāmi praṇītaṃ khādanīyabhojanīyaṃ yāvad āptaṃ¹¹ sa tasya dāpayitvā tataḥ paścād evaṃ¹² vaded gaccha tvam āyuṣman na me tvayā sārdhaṃ sparśo bhavati kathāyāṃ vā niṣadyāyāṃ vā api tv ekākina evaṃ me¹³ sparśo bhavati kathāyāṃ vā niṣadyāyāṃ vā ity udyojanaprekṣī kaścid eṣa bhikṣur udyojito bhaviṣyatīty etad eva pratyayaṃ kṛtvā pāyantikā ||

10. MS om. yaḥ 11. MS āpta 12. MS eva 13. 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.⁴

4. 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.

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