Bhikkhu Pāṭimokkha

Bhikkhu Pāṭimokkha (Thai version), based on [1] and refering to [3].

Bhikkhu Pāṭimokkha Pāli-English(-Chinese)

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Except for two minor corrections, the Pāli of this edition follows the Pāli of the Thai script edition published by Mahamakut Rajavidyalaya Press. The corrections are in Nissaggiya Pācittiya 27, where suvitañ-ca and suvilekkhitañ-ca have been changed to suvītañ-ca and suvilekhitañ-ca, in line with the readings found in the Royal Thai edition of the Canon.

The English translation in this edition is based, with minor corrections, on the translations of the Pāṭimokkha rules contained in the 2007 edition of The Buddhist Monastic Code. [5]

I would like to acknowledge the help I have received from many individuals in preparing this edition in particular from Vens. Khematto Bhikkhu and Atthaññū Bhikkhu here at Metta Forest Monastery, and from Vens. Jotipālo Bhikkhu and Ahiṃsako Bhikkhu of Abhayagiri Buddhist Monastery. Any mistakes that remain are my own responsibility. If you find any, I would appreciate learning of them to correct them in future editions.

Ṭhānissaro Bhikkhu

METTA FOREST MONASTERY
VALLEY CENTER, CA 92082-1409 USA
JUNE, 2008

Yo vo Ānanda mayā dhammo ca vinayo ca desito paññato, so vo mam'accayena satthā.

Ānanda, whatever Dhamma and Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone.

Ime ca Subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.

And if these monks, Subhadda, live rightly, the world will not be empty of arahants.

-Dīgha Nikāya 16

Pubba-kicca

Pubba-kicca
Pāli	English	Chinese
Okāsaṃ me bhante thero detu, pāṭimokkhaṃ uddesituṃ.	May the senior monk give me the opportunity to recite the Pāṭimokkha.	願長老給我機會背誦波羅提木叉。
PUBBA-KICCAṂ	PRELIMINARY DUTIES	事前工作
Uposatha-karaṇato pubbe nava-vidhaṃ pubba-kiccaṃ kātabbaṃ hoti:	Before doing the Uposatha, the ninefold preliminary duty should be done:	在進行布薩之前，有九項應當做的工作：
taṇṭhāna-sammajjanañ-ca;	sweeping the place;	打掃該地方;
tattha padīp'ujjalanañ-ca;	lighting a lamp there;	點亮那裡的燈;
āsana-paññapanañ-ca;	preparing the seats;	敷設座位;
pānīya-paribhojanīyūpaṭṭhapanañ-ca;	setting out water for drinking and washing;	準備飲用和洗用水
chandārahānaṃ bhikkhūnaṃ chandāharaṇañ-ca;	conveying the consent of the bhikkhus who should give their consent;	帶來應當給予意欲的比丘們的意欲
tesaññeva akat'uposathānaṃ pārisuddhiyā-pi āharaṇañ-ca;	conveying the purity of those same bhikkhus who do not join in the Uposatha;	帶來同樣那些不參加布薩的比丘們的清淨;
utukkhānañ-ca;	season-telling;	季節宣告;
bhikkhu-gaṇanā ca;	bhikkhu-counting; and	比丘人數
bhikkhunīnam-ovādo cā'ti.	instructing the bhikkhunis.	教誡比丘尼
Tattha purimesu catūsu kiccesu padīpa-kiccaṃ idāni suriy'ālokassa atthitāya n'atthi. Aparāni tīṇi [pd1] bhikkhūnaṃ vattaṃ jānantehi bhikkhūhi [pd2] katāni pariniṭṭhitāni honti.	With regard to the first four of these, there is no lamp duty because of the current presence of sunlight. The remaining three have been done by bhikkhus who know the bhikkhus' duties. These are therefore completed.	對於其中的前面四項工作，點燈工作因現在有陽光故不用，其餘三項已由清楚比丘義務的比丘做完成了。因此這些已完成。
Chandāharaṇa pārisuddhi-āharaṇāni pana imissaṃ sīmāyaṃ hattha-pāsaṃ vijahitvā nisinnānaṃ bhikkhūnaṃ abhāvato n'atthi.	There is no conveying of consent or purity because in this territory there are no bhikkhus sitting outside the hatthapāsa.	不用帶來意欲、帶來清淨，因為於此界內並沒有坐在伸手所及處之外的比丘。
Utukkhānaṃ nāma, ettakaṃ atikkantaṃ ettakaṃ avasiṭṭhanti evaṃ utu-ācikkhanaṃ. Utūnīdha pana sāsane hemanta-gimha-vassānānaṃ vasena tīṇi honti.	Season-telling means declaring the season thus: "This number (of Uposathas) is past; this number remains." In this Teaching there are three seasons: winter, summer, and the rainy season.	季節宣告即是“若干次已經過去，還剩若干次” 這樣告知季節。在此教法中有涼季、熱季和雨季三季。
Ayaṃ hemantotu. [pd3] Asmiñ-ca utumhi aṭṭha uposathā. [pd4] Iminā pakkhena: eko uposatho sampatto, satta uposathā avasiṭṭhā. [pd5] Iti evaṃ sabbehi āyasmantehi utukkhānaṃ dhāretabbam.	This is the winter, and in this season there are eight Uposathas. With this fortnight: one Uposatha has arrived; seven Uposathas remain. That's how the venerable ones should all remember the season-telling.	這時是涼季。在這個季節裡有八次布薩。於這個半月：一次布薩已到來還剩下七次布薩這樣的季節宣告請所有具壽們記住。
( Evaṃ, bhante )	( Yes, venerable sir )	（是的，尊者。）
Bhikkhu-gaṇanā nāma imasmiṃ uposath'agge uposathatthāya sannipatitā bhikkhū ettakāti bhikkhūnaṃ gaṇanā. Imasmim-pana uposath'agge cattāro [pd6] bhikkhū sannipatitā honti. Iti sabbehi āyasmantehi bhikkhu-gaṇanā-pi dhāretabbā.	Bhikkhu-counting means counting the number of bhikkhus, (saying,) "This number of bhikkhus has gathered in this Uposatha hall for the purpose of the Uposatha." And in this Uposatha hall four bhikkhus have gathered. That's how the venerable ones should all remember the bhikkhu-counting.	比丘人數即是在此布薩堂為了布薩而集合的比丘有多少位為比丘們的人數。在此布薩堂有四位比丘集合。這樣的比丘人數請所有具壽們記住！
( Evaṃ, bhante )	( Yes, venerable sir )	（是的，尊者。）
Bhikkhunīnam-ovādo pana idāni tāsaṃ natthitāya n'atthi.	There is no instructing of the bhikkhunis because they now do not exist.	教誡比丘尼因現在她們已不復存在故不用。
Iti sakaraṇ'okāsānaṃ pubba-kiccānaṃ katattā, nikkaraṇ'okāsānaṃ pubba-kiccānaṃ pakatiyā pariniṭṭhitattā. Evan-taṃ nava-vidhaṃ pubba-kiccaṃ pariniṭṭhitaṃ hoti.	Thus the ninefold preliminary duty has been completed by the doing of what there is occasion to do and by the very nature of what there is no occasion to do.	這樣，有可能做的事前工作已經做了，沒辦法做到的事前工作自然也就完成了。這樣九項事前的工作完成了。
Niṭṭhite ca pubba-kicce, sace so divaso cātuddasī-paṇṇarasī-sāmaggīna-maññataro yathājja uposatho paṇṇaraso [cātuddaso],	When the preliminary duty has been completed, if the day is either the fourteenth, the fifteenth, or the harmony day - as today is the fifteenth [fourteenth] - then:	完成事前工作時，如果那天是十四日、十五日與和合日的其中一種，則今天是十五日[十四日]。
1. yāvatikā ca bhikkhū kammappattā saṅgh'uposathārahā, cattāro vā tato vā atirekā pakatattā pārājikaṃ anāpannā saṅghena vā anukkhittā,	1. if the bhikkhus coming to the transaction and appropriate for the Saṅgha- uposatha number four or more, being regular bhikkhus who have neither committed a parajika offense nor been suspended by the Saṅgha;	1. 凡是有資格參加僧團布薩羯磨者，是四位或以上不曾犯波羅夷或未被僧團檢舉的合格比丘。
te ca kho hatthapāsaṃ avijahitvā eka-sīmāyaṃ ṭhitā,	if they have not left the hatthapāsa to remain within the territory;	他們處於同一界內，不分離於伸手所及處。
tesañ-ca vikāla-bhojanādivasena vatthu-sabhāgāpattiyo ce na vijjanti,	3. if they have no offenses in common, such as eating food at the wrong time; and	他們不存在[違犯]非時食等事的同分罪。
4. tesañ-ca hatthapāse hatthapāsato bahikaraṇavasena vajjetabbo koci vajjanīya-puggalo ce n'atthi.	4. if there is, within the hatthapāsa, no disqualified person who should be expelled outside the hatthapāsa,	在他們伸手所及處之內，沒有任何應被遣出於伸手所及處之外的應被遣出之人。
Evan-taṃ uposatha-kammaṃ imehi catūhi lakkhaṇehi saṅgahitaṃ pattakallaṃ nāma hoti, kātuṃ yuttarūpaṃ.	then the Uposatha-transaction endowed with these four characteristics is said to be ready and fit to be done.	如此，布薩羯磨由這四種特相構成，稱為“已到適時”，適合做事。
Uposatha-kammassa pattakallattaṃ viditvā idāni kariyamāno uposatho saṅghena anumānetabbo.	Knowing the Uposatha-transaction to be ready, the Saṅgha may infer that the Uposatha should now be done.	知道布薩羯磨已到適時後，應清楚僧團現在正在進行布薩。
( Sādhu, bhante )	( Very well, venerable sir )	（善哉，尊者。）
Senior bhikkhu: Pubba-karaṇa-pubba-kiccāni samāpetvā imassa nisinnassa bhikkhu-saṅghassa anumatiyā pāṭimokkhaṃ uddesituṃ ajjhesanaṃ karomi.	Senior bhikkhu: The preliminary tasks and preliminary duties having been completed, then with the consent of this seated Community of bhikkhus I make a request that the Pāṭimokkha be recited.	資深比丘：事前工作及事前職責已完成了，在在座的比丘僧團同意下，我請求誦波羅提木叉。

Preliminary Duties: Notes

[pd1]

If the recitation is held at night, change "Tattha purimesu catūsu kiccesu padīpa-kiccaṃ idāni suriy'ālokassa atthitāya n'atthi. Aparāni tīṇi" to "Tattha parimāni cattāri": "Of the first four...."

如果是在晚上，"purimesu catūsu kiccesu padīpa-kiccaṃ idāni suriy'ālokassa atthitāya n'atthi. Aparāni tīṇi" 則改念為 "parimāni cattāri"。

[pd2]

If sāmaṇeras help with the tasks, change "bhikkhūhi" to "sāmaṇerehi-pi bhikkhūhi-pi": "Novices and bhikkhus...." If laypeople living in the monastery help with the tasks, change this to "ārāmikehi-pi bhikkhūhi-pi": "Monastery dwellers and bhikkhus...."

如果由沙彌和比丘完成，則念"sāmaṇerehi-pi bhikkhūhi-pi"。如果由住寺居士和比丘完成，則念"ārāmikehi-pi bhikkhūhi-pi"。

[pd3]

During the hot season, change "hemantotu" to "gimhotu." During the rainy season, change it to "vassānotu."

如果是熱季，改念"gimhotu"。如果是雨季，改念"vassānotu"。

[pd4]

During a normal rainy season, change "aṭṭha uposathā" to "sattā ca uposathā ekā ca pavāraṇā": "Seven uposathas and one pavāraṇā."

如果是正常的雨季，改念為："sattā ca uposathā ekā ca pavāraṇā": "七個布薩及一個自恣"

During a hot or cold season with an additional month, change it to "adhikamāsa-vasena dasa uposathā": "Because of the additional month, ten uposathās...."

如果熱季或涼季有閏月，則改念為： "adhikamāsavasena dasa uposathā": "因為閏月，十個布薩...."

During a rainy season with an additional month, change it to "adhikamāsa-vasena nava ca uposathā ekā ca pavāraṇā": "Because of the additional month, nine uposathas and one pavāraṇā...."

如果雨季有閏月，則改念為： "adhikamāsa-vasena nava ca uposathā ekā ca pavāraṇā": "因為閏月，九個布薩及一個自恣...."

Bhikkhu Pāṭimokkha

Nidān'uddeso

Bhikkhu Pāṭimokkha - Nidān'uddeso/The lntroduction Section/序誦
Pāli	English	Chinese
Bhikkhu Pāṭimokkhaṃ	Bhikkhu Pāṭimokkha	比丘波羅提木叉
Namo tassa bhagavato arahato sammā-sambuddhassa. ( tikkhattuṃ )	Homage to the Blessed One, the worthy one, the rightly self-awakened one. ( three times )	禮敬那位世尊，阿羅漢，正自覺者！（三遍）
Suṇātu me bhante [āvuso] sangho. Ajj'uposatho paṇṇaraso [cātuddaso]. Yadi saṅghassa pattakallaṃ, sangho upo-sathaṃ kareyya, pāṭimokkhaṃ uddiseyya.	Venerable sirs [friends], may the Saṅgha listen to me. Today is the Uposatha of the fifteenth [fourteenth]. If the Saṅgha is ready, let it perform the Uposatha, let it recite the Pāṭimokkha.	尊者[朋友]們，請僧團聽我(說)，今天是十五日[十四日]布薩。若僧團已到適時，僧團應進行布薩，誦波羅提木叉。
Kiṃ saṅghassa pubba-kiccaṃ? Pārisuddhiṃ āyasmanto ārocetha. Pāṭimokkhaṃ uddisissāmi. Taṃ sabbeva santā sādhukaṃ suṇoma manasikaroma. Yassa siyā āpatti, so āvikareyya. Asantiyā āpattiyā tuṇhī bhavitabbaṃ. Tuṇhī-bhāvena kho pan'āyasmante parisuddhā ti vedissāmi.	What is the Saṅgha's preliminary duty? Let the venerable ones announce any purity (that needs to be announced). I will recite the Pāṭimokkha. May all of us who are present listen and pay careful attention. If anyone has an offense, let him reveal it. Those without offense should remain silent. By their silence I will know that the venerable ones are pure.	什麼是僧團的事前工作？請具壽們告知清淨，我將誦波羅提木叉。請一切在場者對此好好地傾聽、作意！凡是有罪者，他要坦白；沒有罪者應保持沉默。以沉默故，我將知道具壽們是清淨的。
Yathā kho pana pacceka-puṭṭhassa veyyākaraṇaṃ hoti, Evam-evaṃ evarūpāya parisāya yāva-tatiyaṃ anussāvitaṃ hoti. Yo pana bhikkhu yāva-tatiyaṃ anussāviyamāne saramāno santiṃ āpattiṃ n'āvikareyya, sampajāna-musāvād'assa hoti. Sampajāna-musāvādo kho pan'āyasmanto antarāyiko dhammo vutto bhagavatā. Tasmā saramānena bhikkhunā āpannena visuddh'āpekkhena santī āpatti āvikātabbā. Āvikatā hi'ssa phāsu hoti.	Just as, when questioned individually, one should answer, the same holds true when in this assembly the declaration (at the end of each section) is made three times. Should any bhikkhu, when the declaration is made three times, remember an existing offense but not reveal it, he has a deliberate lie. And the Blessed One has declared a deliberate lie to be an obstruction. Therefore any bhikkhu with an offense, on remembering it and aiming at purity, should reveal his existing offense. Having revealed it, he will be at peace.	正如對單一的問題有所回答，同樣地，在如此之眾中有乃至第三次的宣告。若比丘在乃至第三次的宣告時，記得有罪而不坦白者，則為故意虛妄語。具壽們，世尊說故意虛妄語是障礙法。因此，記得曾犯戒而希望清淨的比丘有罪應當坦白，坦白了他才能安樂。
( Nidān'uddeso niṭṭhito )	(The lntroduction Section is finished)	（序誦完成）

Pārājika

Bhikkhu Pāṭimokkha - Pārājika
Pāli	English	Chinese
Tatr'ime cattāro pārājikā dhammā uddesaṃ āgacchanti.	Here, venerable sirs, these four actions entailing defeat come up for recitation.	於此，誦出此四波羅夷法來。
1. Yo pana bhikkhu bhikkhūnaṃ sikkhā-sājīva-samāpanno, sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvā, methunaṃ dhammaṃ paṭiseveyya antamaso tiracchāna-gatāya-pi: pārājiko hoti asaṃvāso.	1. Should any bhikkhu-participating in the training and livelihood of the bhikkhus, without having renounced the training, without having declared his weakness-engage in sexual intercourse, even with a female animal, he is defeated and no longer in affiliation.	1．若比丘得到諸比丘之學與生活規則，未捨棄學，沒有表明羸弱而從事淫欲法者，乃至與畜生，也是波羅夷，不共住。
2. Yo pana bhikkhu gāmā vā araññā vā adinnaṃ theyya-saṅkhātaṃ ādiyeyya, yathārūpe adinnādāne rājāno coraṃ gahetvā, haneyyuṃ vā bandheyyuṃ vā pabbājeyyuṃ vā, "Coro'si bālo'si muḷho'si theno'sī" ti. Tathārūpaṃ bhikkhu adinnaṃ ādiyamāno: ayam-pi pārājiko hoti asaṃvāso.	2. Should any bhikkhu, in what is reckoned a theft, take what is not given from an inhabited area or from the wilderness -just as when, in the taking of what is not given, kings arresting the criminal would flog, imprison, or banish him, (saying,) "You are a robber, you are a fool, you are benighted, you are a thief" -a bhikkhu in the same way taking what is not given also is defeated and no longer in affiliation.	2．若比丘在村落或林野，以盜心不與而取，猶如在不與取時，諸王抓住盜賊後，可能打殺、捆縛或驅逐：“你是小偷、愚者、痴者、盜賊。” 同樣地，比丘在不與而取時，這也是波羅夷，不共住。
3. Yo pana bhikkhu sañcicca manussa-viggahaṃ jīvitā voropeyya, satthahārakaṃ vāssa pariyeseyya, maraṇa-vaṇṇaṃ vā saṃvaṇṇeyya maraṇāya vā samādapeyya, "Ambho purisa kiṃ tuyh'iminā pāpakena dujjīvitena? Matan-te jīvitā seyyo" ti. Iti cittamano citta-saṅkappo aneka-pariyāyena maraṇa-vaṇṇaṃ vā saṃvaṇṇeyya, maraṇāya vā samādapeyya: ayam-pi pārājiko hoti asaṃvāso.	3. Should any bhikkhu intentionally deprive a human being of life, or search for an assassin for him, or praise the advantages of death, or incite him to die (saying,): "My good man, what use is this evil, miserable life to you? Death would be better for you than life," or with such an idea in mind, such a purpose in mind, should in various ways praise the advantages of death or incite him to die, he also is defeated and no longer in affiliation.	3．若比丘故意奪取人命，或為其尋找並持來殺具，或讚歎死亡的美好，或勸勉死: “餵，男子！為什麼如此惡苦地活著？死了比活著更好！ ”如此之心意、心思惟，以各種方法讚歎死亡的美好，或勸勉死，這也是波羅夷，不共住。
4. Yo pana bhikkhu anabhijānaṃ uttari-manussa-dhammaṃ attūpanāyikaṃ alam-ariya-ñāṇa-dassanaṃ samudācareyya: "Iti jānāmi, iti passāmī" ti. Tato aparena samayena samanuggāhiyamāno vā asamanuggāhiyamāno vā āpanno visuddh'āpekkho evaṃ vadeyya, "Ajānam-evaṃ āvuso avacaṃ, 'jānāmi,' apassaṃ, 'passāmi.' Tucchaṃ musā vilapin" ti. Aññatra adhimānā: ayam-pi pārājiko hoti asaṃvāso.	4. Should any bhikkhu, without direct knowledge, claim a superior human state, a truly noble knowledge and vision, as present in himself, (saying,) "Thus do I know; thus do I see," such that regardless of whether or not he is cross-examined on a later occasion, he-being remorseful and desirous of purification-might say, "Friends, not knowing, I said I know; not seeing, I said I see-vainly, falsely, idly," unless it was from over-estimation, he also is defeated and no longer in affiliation.	4．若比丘聲稱關於自己未證知的上人法、能為聖者的智見: “我如是知，我如是見。”從那之後的時間，[無論]被檢問或沒有被檢問，若希望所犯的清淨而如此說：“賢友，不如此知而說‘我知’，不見[而說]‘我見’， [我說了]空無、虛偽、妄語。” 除了增上慢外，這也是波羅夷，不共住。
Uddiṭṭhā kho āyasmanto cattāro pārājikā dhammā, yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā na labhati bhikkhūhi saddhiṃ saṃvāsaṃ. Yathā pure, tathā pacchā: pārājiko hoti asaṃvāso.	Venerable sirs, the four actions entailing defeat have been recited. A bhikkhu who has committed any one of these offenses no longer has the right to live together with the bhikkhus. Whatever he was before [he became a bhikkhu], that is what he is after [committing the offense]: he is defeated and no longer in affiliation.	具壽們，已經誦出四波羅夷法。若比丘犯了其中任何一條，則不得與比丘們一起共住，以後就像先前那樣，是波羅夷，不共住。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
( Pārājik'uddeso niṭṭhito )	(The Defeat Section is finished)	（波羅夷誦完成）

Saṅghādisesa

Bhikkhu Pāṭimokkha - Saṅghādisesa
Pāli	English	Chinese
Ime kho pan'āyasmanto terasa saṅghādisesā dhammā uddesaṃ āgacchanti.	Venerable sirs, these thirteen actions entailing initial and subsequent meetings of the Community come up for recitation.	具壽們，誦出此十三僧殘法來。
1 . Sañcetanikā sukka-visaṭṭhi aññatra supinantā, saṅghādiseso.	1. Intentional emission of semen---except while dreaming---entails initial and subsequent meetings of the Community.	故意出精，除了夢中外，僧殘。
2. Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṃ kāya-saṃsaggaṃ samāpajjeyya, hattha-gāhaṃ vā veṇi-gāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, saṅghādiseso.	2. Should any bhikkhu, overcome by lust, with altered mind, engage in bodily contact with a woman, or in holding her hand, holding a lock of her hair, or caressing any of her limbs, it entails initial and subsequent meetings of the Community.	2．若比丘以貪愛、變易之心與女人發生身體相接觸，或捉手，或捉髮，或摩觸任何部分者，僧殘。
3. Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmaṃ duṭṭhullāhi vācāhi obhāseyya, yathā taṃ yuvā yuvatiṃ methunūpasañhitāhi, saṅghādiseso.	3. Should any bhikkhu, overcome by lust, with altered mind, address lewd words to a woman in the manner of young men to a young woman alluding to sexual intercourse, it entails initial and subsequent meetings of the Community.	3．若比丘以貪愛、變易之心對女人說粗俗語，猶如少男對少女[說]與淫欲相關者一樣，僧殘。
4. Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmassa santike atta-kāma-pāricariyāya vaṇṇaṃ bhāseyya, "Etad-aggaṃ bhagini pāricariyānaṃ, yā m'ādisaṃ sīlavantaṃ kalyāṇa-dhammaṃ brahmacāriṃ etena dhammena paricareyyā" ti, methunūpasañhitena, saṅghādiseso.	4. Should any bhikkhu, overcome by lust, with altered mind, speak in the presence of a woman in praise of ministering to his own sensuality thus: "This, sister, is the foremost ministration, that of ministering to a virtuous, fine-natured follower of the celibate life such as myself with this act"-alluding to sexual intercourse-it entails initial and subsequent meetings of the Community.	4．若比丘以貪愛、變易之心在女人面前，讚嘆以欲侍奉自己而說: “姐妹，這是最上的侍奉：像我這樣的持戒者、善法者、梵行者，應該以此法來侍奉。” 與淫欲相關者，僧殘。
5. Yo pana bhikkhu sañcarittaṃ samāpajjeyya, itthiyā vā purisa-matiṃ, purisassa vā itthī-matiṃ, jāyattane vā jārattane vā antamaso taṃ-khaṇikāya-pi, saṅghādiseso.	5. Should any bhikkhu engage in conveying a man's intentions to a woman or a woman's intentions to a man, proposing marriage or paramourage-even if only for a momentary liaison-it entails initial and subsequent meetings of the Community.	5．若比丘從事做媒，[傳達]男子之意給女子，或女子之意給男子，而成為妻子或情人，乃至短暫關係，也僧殘。
6. Saññācikāya pana bhikkhunā kuṭiṃ kārayamānena assāmikaṃ att'uddesaṃ pamāṇikā kāretabbā. Tatr'idaṃ pamāṇaṃ: dīghaso dvādasa vidatthiyo sugata-vidatthiyā, tiriyaṃ satt'antarā. Bhikkhū abhinetabbā vatthu-desanāya. Tehi bhikkhūhi vatthuṃ desetabbaṃ anārambhaṃ saparikka-manaṃ. Sārambhe ce bhikkhu vatthusmiṃ aparikkamane saññācikāya kuṭiṃ kāreyya, bhikkhū vā anabhineyya vatthu-desanāya, pamāṇaṃ vā atikkāmeyya, saṅghādiseso.	6. When a bhikkhu is having a hut built from (gains acquired by) his own begging-having no sponsor and destined for himself-he is to have it built to the standard measurement. Here the standard is this: twelve spans, using the sugata span, in length (measuring outside); seven in width, (measuring) inside. Bhikkhus are to be assembled to designate the site. The site the bhikkhus designate should be without disturbances and with adequate space. If the bhikkhu should have a hut built from his own begging on a site with disturbances and without adequate space, or if he should not assemble the bhikkhus to designate the site, or if he should have the standard exceeded, it entails initial and subsequent meetings of the Community.	6．比丘在為自己建造自行乞求的無[施]主孤邸時，當適量而造。這裡的量是：長為善至張手的十二張手，內部寬為七張。應帶領比丘們指示地點，應由那些比丘指示無侵害、有環繞空間的地點。假如比丘在有侵害、無環繞空間的地點建造自行乞求的孤邸，或未帶領比丘們指示地點，或超過量者，僧殘。
7. Mahallakam-pana bhikkhunā vihāraṃ kārayamānena, sassāmikaṃ att'uddesaṃ bhikkhū abhinetabbā vatthu-desanāya. Tehi bhikkhūhi vatthuṃ desetabbaṃ anārambhaṃ saparikkamanaṃ. Sārambhe ce bhikkhu vatthusmiṃ aparikkamane mahallakaṃ vihāraṃ kāreyya, bhikkhū vā anabhineyya vatthu-desanāya, saṅghādiseso.	7. When a bhikkhu is having a large dwelling built-having a sponsor and destined for himself-he is to assemble bhikkhus to designate the site. The site the bhikkhus designate should be without disturbances and with adequate space. If the bhikkhu should have a large dwelling built on a site with disturbances and without adequate space, or if he should not assemble the bhikkhus to designate the site, it entails initial and subsequent meetings of the Community.	7．比丘在為自己建造有[施]主的大住所時，應帶領比丘們指示地點，應由那些比丘指示無侵害、有環繞空間的地點。假如比丘在有侵害、無環繞空間的地點建造大住所，或未帶領比丘們指示地點者，僧殘。
8. Yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto amūlakena pārājikena dhammena anuddhaṃseyya, "App'eva nāma naṃ imamhā brahma-cariyā cāveyyan" ti. Tato aparena samayena samanuggāhiyamāno vā asamanuggāhiyamāno vā, amūlakañ-c'eva taṃ adhikaraṇaṃ hoti, bhikkhu ca dosaṃ patiṭṭhāti, saṅghādiseso.	8. Should any bhikkhu-corrupt, aversive, disgruntled--charge a bhikkhu with an unfounded case entailing defeat, (thinking,) "Perhaps I may bring about his fail from this celibate life," then regardless of whether or not he is cross-examined on a later occasion, if the issue is unfounded and the bhikkhu confesses his aversion, it entails initial and subsequent meetings of the Community.	8．若比丘惡意、瞋恨、不滿，以無根據的波羅夷法誹謗比丘: “或許因此能使他從梵行中退墮。 ”從那之後的時間，[無論]被檢問或沒有被檢問，那只是毫無根據的事情，且比丘基於瞋恨，僧殘。
9. Yo pana bhikkhu bhikkhuṃ duṭṭho doso appatīto añña-bhāgiyassa adhikaraṇassa kiñci desaṃ lesa-mattaṃ upādāya pārājikena dhammena anuddhaṃseyya, "App'eva nāma naṃ imamhā brahma-cariyā cāveyyan" ti. Tato aparena samayena samanuggāhiyamāno vā asamanuggāhiyamāno vā, añña-bhāgiyañ-c'eva taṃ adhikaraṇaṃ hoti, koci deso lesa-matto upādinno, bhikkhu ca dosaṃ patiṭṭhāti, saṅghādiseso.	9. Should any bhikkhu- corrupt, aversive, disgruntled- using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhu with a case entailing defeat, (thinking,) "Perhaps I may bring about his fall from this celibate life," then regardless of whether or not he is cross-examined on a later occasion, if the issue pertains otherwise, an aspect used as a mere ploy, and the bhikkhu confesses his aversion, it entails initial and subsequent meetings of the Cornmunity.	9．若比丘惡意、瞋恨、不滿，取其他事情的部分類似之處，以波羅夷法誹謗比丘： “或許因此能使他從梵行中退墮。”從那之後的時間，[無論]被檢問或沒有被檢問，那只是取了其他事情的部分類似之處，且比丘基於瞋恨，僧殘。
10. Yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya, bhedana-saṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya, so bhikkhu bhikkhūhi evam-assa vacanīyo, "Mā āyasmā samaggassa saṅghassa bhedāya parakkami. Bhedana-saṃvattanikaṃ vā. adhikaraṇaṃ samādāya paggayha aṭṭhāsi. Samet'āyasmā saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ek'uddeso phāsu viharatī" ti. Evañ-ca so bhikkhu bhikkhūhi vuccamāno tath'eva paggaṇheyya, so bhikkhu bhikkhūhi yāva-tatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāva-tatiyañ-ce samanubhāsiyamāno taṃ paṭinissajjeyya, icc'etaṃ kusalaṃ. No ce paṭinissajjeyya, saṅghādiseso.	10. Should any bhikkhu agitate for a schism in a united Community, or should he persist in taking up an issue conducive to schism, the bhikkhus are to admonish him thus: "Do not, venerable sir, agitate for a schism in a united Community or persist in taking up an issue conducive to schism. Let the venerable one be reconciled with the Community, for a united Community, on courteous terms, without dispute, with a common recitation, dwells in peace." And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.	10．若比丘致力於分裂和合的僧團，或受持、堅持、住立於導致分裂之事。比丘們應如此勸告那個比丘：“請具壽不要致力於分裂和合的僧團，或受持、堅持、住立於導致分裂之事。具壽，請與僧團和合，和合的僧團確實是歡喜、無爭、同一誦[戒]、安樂而住的！ ” 當比丘們在如此勸告那個比丘時，他仍然堅持，比丘們應乃至第三次勸諫那個比丘，使他捨棄。假如在乃至第三次勸諫時捨棄了，這實在很好。假如不捨棄，僧殘。
11. Tass'eva kho pana bhikkhussa bhikkhū honti anuvattakā vagga-vādakā, eko vā dve vā tayo vā, te evaṃ vadeyyuṃ, "Mā āyasmanto etaṃ bhikkhuṃ kiñci avacuttha. Dhamma-vādī c'eso bhikkhu, vinaya-vādī c'eso bhikkhu, amhākañ-c'eso bhikkhu chandañ-ca ruciñ-ca adāyā voharati. Jānāti no bhāsati, amhākam-p'etaṃ khamatī" ti. Te bhikkhū bhikkhūhi evam-assu vacanīyā, "Mā āyasmanto evaṃ avacuttha. Na c'eso bhikkhu dhamma-vādī, na c'eso bhikkhu vinaya-vādī. Mā āyasmantānam-pi saṅgha-bhedo rucittha. Samet'āyasmantānaṃ saṅghena, samaggo hi saṅgho sammodamāno avivadamāno ek'uddeso phāsu viharatī" ti. Evañ-ca te bhikkhū bhikkhūhi vuccamānā tath'eva paggaṇheyyuṃ te bhikkhū bhikkhūhi yāva-tatiyaṃ samanubhāsitabbā tassa paṭinissaggāya. Yāva-tatiyañ-ce samanubhāsiyamānā taṃ paṭinissajjeyyuṃ, icc'etaṃ kusalaṃ. No ce paṭinissajjeyyuṃ, saṅghādiseso.	11. Should bhikkhus-one, two, or three-who are followers and partisans of that bhikkhu, say, "Do not, venerable sirs, admonish that bhikkhu in any way. He is an exponent of the Dhamma. He is an exponent of the Vinaya. He acts with our consent and approval. He knows, he speaks for us, and that is pleasing to us," the bhikkhus are to admonish them thus: "Do not say that, venerable sirs. That bhikkhu is not an exponent of the Dhamma and he is not an exponent of the Vinaya. Do not, venerable sirs, approve of a schism in the Community. Let the venerable ones' (minds) be reconciled with the Community, for a united Community, on courteous terms, without dispute, with a common recitation, dwells in peace." And should those bhikkhus, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke them up to three times so as to desist. If while being rebuked up to three times they desist, that is good. If they do not desist, it entails initial and subsequent meetings of the Community.	11．有比丘是那個比丘的追隨者、別眾說者，一個、兩個或三個，若他們如此說: “具壽們，請不要說那位比丘的任何事情。那位比丘是法說者，那位比丘是律說者，那位比丘取我們所欲和所喜樂的而說，知道我們而說，那是我們認可的。 ”比丘們應如此勸告那些比丘:“請具壽們不要如此說，那個比丘不是法說者，那個比丘也不是律說者。具壽們，不要喜歡分裂僧團。具壽們，請與僧團和合，和合的僧團確實是歡喜、無爭、同一誦[戒]、安樂而住的！ ” 當比丘們在如此勸告那些比丘時，他們仍然堅持，比丘們應乃至第三次勸諫那些比丘，使他們捨棄。假如在乃至第三次勸諫時捨棄了，這實在很好。假如不捨棄，僧殘。
12. Bhikkhu pan'eva dubbaca-jātiko hoti, uddesa-pariyāpannesu sikkhāpadesu bhikkhūhi saha-dhammikaṃ vuccamāno attānaṃ avacanīyaṃ karoti, "Mā maṃ āyasmanto kiñci avacuttha kalyāṇaṃ vā pāpakaṃ vā. Aham-p'āyasmante na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā. Viramath'āyasmanto mama vacanāyā" ti. So bhikkhu bhikkhūhi evam-assa vacanīyo, "Mā āyasmā attānaṃ avacanīyaṃ akāsi. Vacanīyam-eva āyasmā attānaṃ karotu. Āyasmā-pi bhikkhū vadetu saha-dhammena, bhikkhū-pi āyasmantaṃ vakkhanti saha-dhammena. Evaṃ saṃvaḍḍhā hi tassa bhagavato parisā, yad'idaṃ aññam-añña-vacanena aññam-añña-vuṭṭhāpanenā" ti. Evañ-ca so bhikkhu bhikkhūhi vuccamāno tath'eva paggaṇheyya, so bhikkhu bhikkhūhi yāva-tatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāva-tatiyañ-ce samanubhāsiyamāno taṃ paṭinissajjeyya, icc'etaṃ kusalaṃ. No ce paṭinissajjeyya, saṅghādiseso.	12. In case a bhikkhu is by nature difficult to admonish-who, when being legitimately admonished by the bhikkhus with reference to the training rules included in the (Pāṭimokkha) recitation, makes himself unadmonishable, (saying,) "Do not, venerable ones, say anything to me, good or bad; and I won't say anything to the venerable ones, good or bad. Refrain, venerable ones, from admonishing me"-the bhikkhus are to admonish him thus: "Let the venerable one not make himself unadmonishable. Let the venerable one make himself admonishable. Let the venerable one admonish the bhikkhus in accordance with what is right, and the bhikkhus will admonish the venerable one in accordance with what is right; for it is thus that the Blessed One's following is nurtured: through mutual admonition, through mutual rehabilitation." And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Comrnunity.	12．有生性難教的比丘，當比丘們在屬於所誦學處的範圍內如法地勸告時，他使自己不受勸告:“請具壽們不要勸告我任何善的或惡的，我也不會勸說具壽們任何善的或惡的，請具壽們停止勸告我！” 比丘們應如此勸告那個比丘:“請具壽不要使自己不受勸告，請具壽使自己接受勸告，請具壽如法地勸告比丘們，比丘們也將如法地勸說具壽，如此則世尊之眾得以增長，即互相勸告，互相出罪。 ” 當比丘們在如此勸告那個比丘時，他仍然堅持，比丘們應乃至第三次勸諫那個比丘，使他捨棄。假如在乃至第三次勸諫時捨棄，這實在很好。假如不捨棄，僧殘。
13. Bhikkhu pan'eva aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati kula-dūsako pāpa-samācāro. Tassa kho pāpakā samācārā dissanti c'eva suyyanti ca, kulāni ca tena duṭṭhāni dissanti c'eva suyyanti ca. So bhikkhu bhikkhūhi evam-assa vacanīyo, "Āyasmā kho kula-dūsako pāpa-samācāro. Āyasmato kho pāpakā samācārā dissanti c'eva suyyanti ca, kulāni c'āyasmatā duṭṭhāni dissanti c'eva suyyanti ca. Pakkamat'āyasmā imamhā āvāsā, alan-te idha vāsenā" ti. Evañ-ca so bhikkhu bhikkhūhi vuccamāno te bhikkhū evaṃ vadeyya, "Chanda-gāmino ca bhikkhū, dosa-gāmino ca bhikkhū, moha-gāmino ca bhikkhū, bhaya-gāmino ca bhikkhū, tādisikāya āpattiyā ekaccaṃ pabbājenti, ekaccaṃ na pabbājentī" ti. So bhikkhu bhikkhūhi evam-assa vacanīyo, "Mā āyasmā evaṃ avaca. Na ca bhikkhū chanda-gāmino, na ca bhikkhū dosa-gāmino, na ca bhikkhū moha-gāmino, na ca bhikkhū bhaya-gāmino. Āyasmā kho kula-dūsako pāpa-samācāro. Āyasmato kho pāpakā samācārā dissanti c'eva suyyanti ca, kulāni c'āyasmatā duṭṭhāni dissanti c'eva suyyanti ca. Pakkamat'āyasmā imamhā āvāsā, alan-te idha vāsenā" ti. Evañ-ca so bhikkhu bhikkhūhi vuccamāno tath'eva paggaṇheyya, so bhikkhu bhikkhūhi yāva-tatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāva-tatiyañ-ce samanubhāsiyamāno taṃ paṭinissajjeyya, icc'etaṃ kusalaṃ. No ce paṭinissajjeyya, saṅghādiseso.	13. In case a bhikkhu living in dependence on a certain village or town is a corrupter of families, a man of depraved conduct-whose depraved conduct is both seen and heard about, and the families he has corrupted are both seen and heard about-the bhikkhus are to admonish him thus: "You, venerable sir, are a corrupter of families, a man of depraved conduct. Your depraved conduct is both seen and heard about, and the families you have corrupted are both seen and heard about. Leave this monastery, venerable sir. Enough of your staying here." And should that bhikkhu, thus admonished by the bhikkhus, say about the bhikkhus, "The bhikkhus are biased through favoritism, biased through aversion, biased through delusion, biased through fear, in that for this sort of offense they banish some and do not banish others," the bhikkhus are to admonish him thus: "Do not say that, venerable sir. The bhikkhus are not biased through favoritism, are not biased through aversion, are not biased through delusion, are not biased through fear. You, venerable sir, are a corrupter of families, a man of depraved conduct. Your depraved conduct is both seen and heard about, and the families you have corrupted are both seen and heard about. Leave this monastery, venerable sir. Enough of your staying here." And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it entails initial and subsequent meetings of the Community.	13．若有比丘依止某一村或鎮而住，是污家者，惡行者。他的惡行被看見且被聽聞，被他所污的諸家被看見且被聽聞。比丘們應如此勸告那個比丘:“具壽是污家者，惡行者。具壽的惡行被看見且被聽聞，被具壽所污的諸家被看見且被聽聞。請具壽離開此住處，你在這裡已住夠了。 ” 當比丘們如此勸告那個比丘時，他卻如此對那些比丘說: “比丘們是隨欲者，比丘們是隨瞋者，比丘們是隨痴者，比丘們是隨怖者。對同樣的罪，驅出一些人，不驅出一些人。” 比丘們應如此勸告那個比丘:“請具壽不要這樣說。比丘們不是隨欲者，比丘們不是隨瞋者，比丘們不是隨痴者，比丘們不是隨怖者。具壽是污家者，惡行者。具壽的惡行被看見且被聽聞，被具壽所污的諸家被看見且被聽聞。請具壽離開此住處，你在這裡已住夠了。 ” 當比丘們在如此勸告那個比丘時，他仍然堅持，比丘們應乃至第三次勸諫那個比丘，使他捨棄。假如在乃至第三次勸諫時捨棄了，這實在很好。假如不捨棄，僧殘。
Uddiṭṭhā kho āyasmanto terasa saṅghādisesā dhammā, nava paṭham'āpattikā cattāro yāva-tatiyakā. Yesaṃ bhikkhu aññataraṃ vā aññataraṃ vā āpajjitvā yāvatihaṃ jānaṃ paṭicchādeti, tāvatihaṃ tena bhikkhunā akāmā parivatthabbaṃ. Parivuttha-parivāsena bhikkhunā uttariṃ chā-rattaṃ, bhikkhu-mānattāya paṭipajjitabbaṃ. Ciṇṇa-mānatto bhikkhu, yattha siyā vīsati-gaṇo bhikkhu-saṅgho, tattha so bhikkhu abbhetabbo. Ekena-pi ce ūno vīsati-gaṇo bhikkhu-saṅgho taṃ bhikkhuṃ abbheyya, so ca bhikkhu anabbhito, te ca bhikkhū gārayhā. Ayaṃ tattha sāmīci.	Venerable sirs, the thirteen actions entailing initial and subsequent meetings of the Community have been recited: nine committed on the first offense, four after the third announcement. A bhikkhu who has committed any one of these offenses must undergo probation, whether he likes it or not, for as many days as he knowingly conceals it. Having undergone probation, he must undergo a further six days of penance supervised by the bhikkhus. Having finished the penance, he is to be rehabilitated where there is a community of bhikkhus comprising a quorum of twenty. If a community of bhikkhus comprising even one less than a quorum of twenty should rehabilitate the bhikkhu, he is not rehabilitated and the bhikkhus are blameworthy. This is the proper course here.	具壽們，已經誦出十三僧殘法。 [前面]九條第一次即犯； [後面]四條乃至第三次[勸諫才犯]。只要比丘犯了其中任何一條後，明知而隱瞞多少天，[即使]該比丘不願意，[也]應別住多少天。住了別住的比丘還應再履行六夜的敬悅比丘。行了敬悅的比丘，哪裡有二十眾的比丘僧，該比丘即應在那裡出罪。假如不滿二十眾的比丘僧為該比丘出罪，即使[缺少]一位，該比丘也不能出罪，而且那些比丘應受呵責。這於此是如法的。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
(Saṅghādises'uddeso niṭṭhito)	(The Initial and Subsequent Community Meetings Section is finished)	（僧殘誦完成）

Aniyata

Bhikkhu Pāṭimokkha - Aniyata
Pāli	English	Chinese
Ime kho pan'āyasmanto dve aniyatā dhammā uddesaṃ āgacchanti.	Venerable sirs, these two indefinite actions come up for recitation.	具壽們，誦出此二不定法來。
1 . Yo pana bhikkhu mātugāmena saddhiṃ eko ekāya raho paṭicchanne āsane alaṃ-kammaniye nisajjaṃ kappeyya. Tam'enaṃ saddheyya-vacasā upāsikā disvā tiṇṇaṃ dhammānaṃ aññatarena vadeyya, pārājikena vā saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno tiṇṇaṃ dhammānaṃ aññatarena kāretabbo, pārājikena vā saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyya-vacasā upāsikā vadeyya, tena so bhikkhu kāretabbo. Ayaṃ dhammo aniyato.	1. Should any bhikkhu sit in private, alone with a woman on a seat secluded enough to lend itself (to sexual intercourse), so that a female lay follower whose word can be trusted, having seen (them), might describe it as constituting any of three cases-entailing defeat, communal meetings, or confession-then the bhikkhu, acknowledging having sat (there), may be dealt with in line with any of the three cases-entailing defeat, communal meetings, or confession-or he may be dealt with in line with whichever case the female lay follower whose word can be trusted described. This case is indefinite.	1．若比丘單獨與一女人在秘密屏覆適合行[淫]的座位共坐，有說話可信的近事女看見他後，以波羅夷、僧殘或波逸提三法中說出其中一種。承認坐的比丘應依波羅夷、僧殘或波逸提三法的其中一種來懲治，或應依據那位說話可信的近事女所說的來懲治該比丘。這是不定法。
2. Na h'eva kho pana paṭicchannaṃ āsanaṃ hoti nālaṃkammaniyaṃ. Alañ-ca kho hoti mātugāmaṃ duṭṭhullāhi vācāhi obhāsituṃ. Yo pana bhikkhu tathā-rūpe āsane mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeyya. Tam'enaṃ saddheyya-vacasā upāsikā disvā dvinnaṃ dhammānaṃ aññatarena vadeyya, saṅghādisesena vā pācittiyena vā. Nisajjaṃ bhikkhu paṭijānamāno dvinnaṃ dhammānaṃ aññatarena kāretabbo, saṅghādisesena vā pācittiyena vā. Yena vā sā saddheyya-vacasā upāsikā vadeyya, tena so bhikkhu kāretabbo. Ayam-pi dhammo aniyato.	2. In case a seat is not sufficiently secluded to lend itself (to sexual intercourse) but sufficiently so to address lewd words to a woman, should any bhikkhu sit in private, alone with a woman on such a seat, so that a female lay follower whose word can be trusted, having seen (them), might describe it as constituting either of two cases-entailing communal meetings or confession-then the bhikkhu, acknowledging having sat (there), may be dealt with in line with either of the two cases-entailing communal meetings or confession-or he is to be dealt with in line with whichever case the female lay follower whose word can be trusted described. This case too is indefinite.	2．再者，若並非屏覆、不適合行[淫]的座位，但卻適合對女人說粗俗語。若比丘在這樣的座位單獨與一女人秘密共坐，有說話可信的近事女看見他後，以僧殘或波逸提二法中說出其中一種。承認坐的比丘應依僧殘或波逸提二法的其中一種來懲治，或應根據那位說話可信的近事女所說的來懲治該比丘。這也是不定法。
Uddiṭṭhā kho āyasmanto dve aniyatā dhammā.	Venerable sirs, the two indefinite actions have been recited.	具壽們，已經誦出二不定法。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
(Aniyat'uddeso niṭṭhito)	(The Indefinite Section is finished)	（不定誦完成）

Nissaggiyā Pācittiyā

Cīvara-vaggo

Bhikkhu Pāṭimokkha - Nissaggiyā Pācittiyā - Cīvara-vaggo
Pāli	English	Chinese
Ime kho pan'āyasmanto tiṃsa nissaggiyā pācittiyā dhammā uddesaṃ āgacchanti.	Venerable sirs, these thirty actions entailing forfeiture and confession come up for recitation.	具壽們，誦出此三十尼薩耆波逸提法來。
1. Niṭṭhita-cīvarasmiṃ bhikkhunā ubbhatasmiṃ kaṭhine, dasāha-paramaṃ atireka-cīvaraṃ dhāretabbaṃ. Taṃ atikkāmayato, nissaggiyaṃ pācittiyaṃ.	1. When a bhikkhu has finished his robe and the frame is dismantled (his kathina privileges are ended), he is to keep extra robe-cloth ten days at most. Beyond that, it is to be forfeited and confessed.	1. 當比丘衣已完成，迦絺那已捨出，多餘的衣最多可持有十天。超過此者，尼薩耆波逸提。
2. Niṭṭhita-cīvarasmiṃ bhikkhunā ubbhatasmiṃ kaṭhine, eka-rattam-pi ce bhikkhu ti-cīvarena vippavaseyya, aññatra bhikkhu-sammatiyā, nissaggiyaṃ pācittiyaṃ.	2. When a bhikkhu has finished his robe and the frame is dismantled: If he dwells apart from (any of) his three robes even for one night-unless authorized by the bhikkhus-it is to be forfeited and confessed.	2．當比丘衣已完成，迦絺那已捨出，假如比丘離開三衣即使一夜，除了比丘共許外，尼薩耆波逸提。
3. Niṭṭhita-cīvarasmiṃ bhikkhunā ubbhatasmiṃ kaṭhine, bhikkhuno pan'eva akāla-cīvaraṃ uppajjeyya, ākaṅkhamānena bhikkhunā paṭiggahetabbaṃ. Paṭiggahetvā khippam'eva kāretabbaṃ. No c'assa pāripūri, māsa-paraman'tena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ, ūnassa pāripūriyā satiyā paccāsāya. Tato ce uttariṃ nikkhipeyya satiyā-pi paccāsāya, nissaggiyaṃ pācittiyaṃ.	3. When a bhikkhu has finished his robe and the frame is dismantled: Should out-of-season robe-cloth accrue to him, he may accept it if he so desires. Having accepted it, he is to make it up immediately (into a cloth requisite). If it should not be enough, he may lay it aside for a month at most when he has an expectation for filling the lack. If he should keep it beyond that, even when he has an expectation (for further cloth), it is to be forfeited and confessed.	3．當比丘衣已完成，迦絺那已捨出，若比丘得非時衣，想要的比丘可以接受，接受後應當盡快地做。如果不足，那位比丘最多可以存放該衣一個月，以存有期望將不足的補足。假如存放超過此者，即使存有期望，也尼薩耆波逸提。
4. Yo pana bhikkhu aññātikāya bhikkhuniyā purāṇa-cīvaraṃ dhovāpeyya vā rajāpeyya vā ākoṭāpeyya vā, nissaggiyaṃ pācittiyaṃ.	4. Should any bhikkhu have a used robe washed, dyed, or beaten by a bhikkhuni unrelated to him, it is to be forfeited and confessed.	4．若比丘使非親戚的比丘尼洗、染或打舊衣者，尼薩耆波逸提。
5. Yo pana bhikkhu aññātikāya bhikkhuniyā hatthato cīvaraṃ paṭiggaṇheyya aññatra pārivaṭṭakā, nissaggiyaṃ pācittiyaṃ.	5. Should any bhikkhu accept robe-cloth from the hand of a bhikkhuni unrelated to him-except in exchange-it is to be forfeited and confessed.	5．若比丘從非親戚的比丘尼手中接受衣，除了交換外，尼薩耆波逸提。
6. Yo pana bhikkhu aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ vññāpeyya aññatra samayā, nissaggiyaṃ pācittiyaṃ. Tatth'āyaṃ samayo: Acchinna-cīvaro vā hoti bhikkhu naṭṭha-cīvaro vā. Ayaṃ tattha samayo.	6. Should any bhikkhu ask for robe-cloth from a man or woman householder unrelated to him--except at the proper occasion-it is to be forfeited and confessed. Here the proper occasion is this: The bhikkhu's robe has been snatched away or destroyed. This is the proper occasion here.	6．若比丘向非親戚的居士或女居士乞衣，除了適時外，尼薩耆波逸提。這裡的適時為：比丘被奪衣或丟失衣。此是這裡的適時。
7. Tañ-ce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhum-pavāreyya, santar'uttara-paraman'tena bhikkhunā tato cīvaraṃ sāditabbaṃ. Tato ce uttariṃ sādiyeyya, nissaggiyaṃ pācittiyaṃ.	7. If that unrelated man or woman householder presents the bhikkhu with many robes (pieces of robe-cloth), he is to accept at most (enough for) an upper and a lower robe. If he accepts more than that, it is to be forfeited and confessed.	7．假如非親戚的居士或女居士以許多衣邀請他拿取，那位比丘最多可以從其中接受上、下衣。假如接受超過此者，尼薩耆波逸提。
8. Bhikkhuṃ pan'eva uddissa aññātakassa gahapatissa vā gahapatāniyā vā cīvara-cetāpanaṃ upakkhaṭaṃ hoti, "Iminā cīvara-cetāpanena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādessāmī" ti. Tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya, "Sādhu vata maṃ āyasmā iminā cīvara-cetāpanena, evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādehī" ti, kalyāṇa-kamyataṃ upādāya, nissaggiyaṃ pācittiyaṃ.	8. In case a man or woman householder unrelated (to the bhikkhu) prepares a robe fund for the sake of a bhikkhu, (thinking,) "Having purchased a robe with this robe fund, I will clothe the bhikkhu named so-and-so with a robe ": If the bhikkhu, not previously invited, approaching (the householder) should make a stipulation with regard to the robe, (saying,) "It would be good indeed, sir, if you clothed me (with a robe), having purchased a robe of such-and-such a sort with this robe fund"-out of a desire for something fine-it is to be forfeited and confessed.	8．若非親戚的居士或女居士指定為比丘準備衣資 :“我將以此衣資交換衣後，送衣給某某比丘披著。 ”假如那位比丘事先未受邀請即前往對衣作指示: “具壽，實在很好！請以此衣資交換這樣或這樣的衣給我披著。 ”出於欲求好者，尼薩耆波逸提。
9. Bhikkhuṃ pan'eva uddissa ubhinnaṃ aññātakānaṃ gahapatīnaṃ vā gahapatānīnaṃ vā pacceka-cīvara-cetāpanā upakkhaṭā honti, "Imehi mayaṃ pacceka-cīvara-cetāpanehi pacceka-cīvarāni cetāpetvā itthannāmaṃ bhikkhuṃ cīvarehi acchādessāmā" ti. Tatra ce so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya, "Sādhu vata maṃ āyasmanto imehi pacceka-cīvara-cetāpanehi, evarūpaṃ vā evarūpaṃ vā cīvaraṃ cetāpetvā acchādetha ubho'va santā ekenā" ti, kalyāṇa-kamyataṃ upādāya, nissaggiyaṃ pācittiyaṃ.	9. In case two householders-men or women-unrelated (to the bhikkhu) prepare separate robe funds for the sake of a bhikkhu, (thinking,) "Having purchased separate robes with these separate robe funds of ours, we will clothe the bhikkhu named so-and-so with robes": If the bhikkhu, not previously invited, approaching (them) should make a stipulation with regard to the robe, (saying,) "It would be good indeed, sirs, if you clothed me (with a robe), having purchased a robe of such-and-such a sort with these separate robe funds, the two (funds) together for one (robe)"-out of a desire for something fine-it is to be forfeited and confessed.	9．若兩位非親戚的居士或女居士指定為比丘各別準備衣資: “我們將以這些各別的衣資交換各別的衣後，送衣給某某比丘披著。” 假如那位比丘事先未受到邀請即前往對衣作指示:“具壽們，實在很好！以這些各別的衣資合二為一，交換這樣或這樣的衣給我披著。” 出於欲求好者，尼薩耆波逸提。
10. Bhikkhuṃ pan'eva uddissa rājā vā rājabhoggo vā brāhmaṇo vā gahapatiko vā dūtena cīvara-cetāpanaṃ pahiṇeyya, "Iminā cīvara-cetāpanena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehī" ti. So ce dūto taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya, "Idaṃ kho bhante āyasmantaṃ uddissa cīvara-cetāpanaṃ ābhataṃ. Paṭiggaṇhātu āyasmā cīvara-cetāpanan" ti. Tena bhikkhunā so dūto evam-assa vacanīyo, "Na kho mayaṃ āvuso cīvara-cetāpanaṃ paṭiggaṇhāma, cīvarañ-ca kho mayaṃ paṭiggaṇhāma kālena kappiyan" ti. So ce dūto taṃ bhikkhuṃ evaṃ vadeyya, "Atthi pan'āyasmato koci veyyāvaccakaro" ti. Cīvar'atthikena bhikkhave bhikkhunā veyyāvaccakaro niddisitabbo, ārāmiko vā upāsako vā, "Eso kho āvuso bhikkhūnaṃ veyyāvaccakaro" ti. So ce dūto taṃ veyyāvaccakaraṃ saññāpetvā taṃ bhikkhuṃ upasaṅkamitvā evaṃ vadeyya, "Yaṃ kho bhante āyasmā veyyāvaccakaraṃ niddisi, saññatto so mayā. Upasaṅkamatu āyasmā kālena cīvarena taṃ acchādessatī" ti. Cīvar'atthikena bhikkhave bhikkhunā veyyāvaccakaro upasaṅkamitvā dvittikkhattuṃ codetabbo sāretabbo, "Attho me āvuso cīvarenā" ti. Dvittikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, icc'etaṃ kusalaṃ. No ce abhinipphādeyya, catukkhattuṃ pañcakkhattuṃ chakkhattu-paramaṃ tuṇhī-bhūtena uddissa ṭhātabbaṃ. Catukkhattuṃ pañcakkhattuṃ chakkhattu-paramaṃ tuṇhī-bhūto uddissa tiṭṭhamāno taṃ cīvaraṃ abhinipphādeyya, icc'etaṃ kusalaṃ. No ce abhinipphādeyya, tato ce uttariṃ vāyamamāno taṃ cīvaraṃ abhinipphādeyya, nissaggiyaṃ pācittiyaṃ. No ce abhinipphādeyya, yatassa cīvara-cetāpanaṃ ābhataṃ, tattha sāmaṃ vā gantabbaṃ, dūto vā pāhetabbo, "Yaṃ kho tumhe āyasmanto bhikkhuṃ uddissa cīvara-cetāpanaṃ pahiṇittha. Na tan-tassa bhikkhuno kiñci atthaṃ anubhoti. Yuñjant'āyasmanto sakaṃ. Mā vo sakaṃ vinassī" ti. Ayaṃ tattha sāmīci.	10. In case a king, a royal official, a brahman, or a householder sends a robe fund for the sake of a bhikkhu via a messenger, (saying,) Having purchased a robe with this robe fund, clothe the bhikkhu named so-and-so with a robe": If the messenger, approaching the bhikkhu, should say, "This is a robe fund being delivered for the sake of the venerable one. May the venerable one accept this robe fund," then the bhikkhu is to tell the messenger: "We do not accept robe funds, my friend. We accept robes (robe-cloth) as are proper according to season." If the messenger should say to the bhikkhu, "Does the venerable one have a steward?" then, bhikkhus, if the bhikkhu desires a robe, he may indicate a steward-either a monastery attendant or a lay follower-(saying,) "That, my friend, is the bhikkhus' steward. If the messenger, having instructed the steward and going to the bhikkhu, should say, "I have instructed the steward the venerable one indicated. May the venerable one go (to him) and he will clothe you with a robe in season," then the bhikkhu, desiring a robe and approaching the steward, may prompt and remind him two or three times, "I have need of a robe." Should (the steward) produce the robe after being prompted and reminded two or three times, that is good. If he should not produce the robe, (the bhikkhu) should stand in silence four times, five times, six times at most for that purpose. Should (the steward) produce the robe after (the bhikkhu) has stood in silence for that purpose four times, five times, six times at most, that is good. If he should not produce the robe (at that point), should he then produce the robe after (the bhikkhu) has endeavored further than that, it is to be forfeited and confessed. If he should not produce (the robe), then the bhikkhu himself should go to the place from which the robe fund was brought, or a messenger should be sent (to say), "The robe fund that you, venerable sirs, sent for the sake of the bhikkhu has given no benefit to the bhikkhu at all. May you be united with what is yours. May what is yours not be lost." This is the proper course here.	10．若王、王臣、婆羅門或居士派使者指定為比丘送衣資: “請你以此衣資交換衣後，送衣給某某比丘披著。” 假如該使者前往那位比丘處後如此說:“尊者，這是指定為具壽帶來的衣資，請具壽接受衣資。”該比丘宜對那位使者如此說:“賢友，我們不能接受衣資，我們在適時接受許可之衣。” 假如該使者對那位比丘如此說:“具壽有服務者嗎？ ” 諸比丘，需要衣的比丘可指出園民或近事男為服務者: “賢友，這位就是比丘們的服務者。 ” 如果該使者交代那位服務者後，前往那位比丘處如此說: “尊者，具壽所指出的服務者我已經交代他了，請具壽在適時前往，他將送衣給您披著。” 諸比丘，需要衣的比丘前往服務者之處後，可以催促、提醒兩、三次: “賢友，我需要衣。” 如果在兩、三次催促、提醒時獲得該衣，這實在很好。假如沒有獲得，可以四次、五次，最多六次為此而靜默地站著。如果在四次、五次，最多六次為此而靜默地站著時獲得該衣，這實在很好。 [假如沒有獲得，]更由此作過度的努力時才獲得該衣者，尼薩耆波逸提。假如沒有獲得，則必須自己去或派遣使者到為他送來衣資之處: “具壽們，你們曾指定為比丘所送去的衣資，該比丘並沒有從中得到任何的利益。具壽們，自己努力，不要失去你們自己的！ ” 這於此是如法的。
Cīvara-vaggo paṭhamo.	(Here ends) the first chapter, on robes.	第一衣品

Kosiya-vaggo

Bhikkhu Pāṭimokkha - Nissaggiyā Pācittiyā - Kosiya-vaggo
Pāli	English	Chinese
11. Yo pana bhikkhu kosiya-missakaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ.	11. Should any bhikkhu have a felt (blanket/rug) made of a mixture containing silk, it is to be forfeited and confessed.	11．若比丘做混有蠶絲的敷具者，尼薩耆波逸提。
12. Yo pana bhikkhu suddha-kāḷakānaṃ eḷaka-lomānaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ.	12. Should any bhikkhu have a felt (blanket/rug) made of pure black wool, it is to be forfeited and confessed.	12．若比丘做純黑色的羊毛敷具者，尼薩耆波逸提。
13. Navam-pana bhikkhunā santhataṃ kārayamānena, dve bhāgā suddha-kāḷakānaṃ eḷaka-lomānaṃ ādātabbā, tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ. Anādā ce bhikkhu dve bhāge suddha-kāḷakānaṃ eḷaka-lomānaṃ, tatiyaṃ odātānaṃ catutthaṃ gocariyānaṃ navaṃ santhataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ.	13. When a bhikkhu is having a new felt (blanket/rug) made, two parts of pure black wool are to be incorporated, a third (part) of white, and a fourth of brown. If a bhikkhu should have a new felt (blanket/rug) made without incorporating two parts of pure black wool, a third of white, and a fourth of brown, it is to be forfeited and confessed.	13．比丘在做新敷具時，應當取兩部分純黑色的羊毛，第三為白色，第四為褐色。假如比丘不取兩部分純黑色的羊毛，第三為白色，第四為褐色而做新敷具者，尼薩耆波逸提。
14. Navam-pana bhikkhunā santhataṃ kārāpetvā chabbassāni dhāretabbaṃ. Orena ce channaṃ vassānaṃ taṃ santhataṃ vissajjetvā vā avissajjetvā vā aññaṃ navaṃ santhataṃ kārāpeyya, aññatra bhikkhu-sammatiyā, nissaggiyaṃ pācittiyaṃ.	14. When a bhikkhu has had a new felt (blanket/rug) made, he is to keep it for (at least) six years. If after less than six years he should have another new felt (blanket/rug) made, regardless of whether or not he has disposed of the first, then-unless he has been authorized by the bhikkhus-it is to be forfeited and confessed.	14．比丘做新敷具後應持用六年。在六年之內無論捨或未捨該敷具，假如再做其他新敷具者，除了比丘共許外，尼薩耆波逸提。
15. Nisīdana-santhatam-pana bhikkhunā kārayamānena purāṇa-santhatassa sāmantā sugata-vidatthi ādātabbā dubbaṇṇa-karaṇāya. Anādā ce bhikkhu purāṇa-santhatassa sāmantā sugata-vidatthiṃ navaṃ nisīdana-santhataṃ kārāpeyya, nissaggiyaṃ pācittiyaṃ.	15. When a bhikkhu is having a felt sitting rug made, a piece of old felt a sugata span [25 cm.] on each side is to be incorporated for the sake of discoloring it. If, without incorporating a piece of old felt a sugata span on each side, a bhikkhu should have a new felt sitting rug made, it is to be forfeited and confessed.	15．比丘在做坐墊時，為了作壞色，應從舊敷具的周圍取一善至張手。假如比丘不從舊敷具的周圍取一善至張手來做新坐墊者，尼薩耆波逸提。
16. Bhikkhuno pan'eva addhāna-magga-paṭipannassa eḷaka-lomāni uppajjeyyuṃ. Ākaṅkhamānena bhikkhunā paṭiggahetabbāni. Paṭiggahetvā ti-yojana-paramaṃ sahatthā hāretabbāni, asante hārake. Tato ce uttariṃ hareyya asante-pi hārake, nissaggiyaṃ pācittiyaṃ.	16. Should wool accrue to a bhikkhu as he is going on a journey, he may accept it if he so desires. Having accepted it, he may carry it by hand-there being no one else to carry it-three leagues [48 km.=30 miles] at most. If he should carry it farther than that, even if there is no one else to carry it, it is to be forfeited and confessed.	16．若比丘在旅行途中獲得羊毛，想要的比丘可以接受。接受後，在沒有人拿時，比丘最多可以親手拿三由旬。假如拿超過此者，即使沒有人拿，也尼薩耆波逸提。
17. Yo pana bhikkhu aññātikāya bhikkhuniyā eḷaka-lomāni dhovāpeyya vā rajāpeyya vā vijaṭāpeyya vā, nissaggiyaṃ pācittiyaṃ.	17. Should any bhikkhu have wool washed, dyed, or carded by a bhikkhuni unrelated to him, it is to be forfeited and confessed.	17．若比丘使非親戚的比丘尼洗、染或梳羊毛者，尼薩耆波逸提。
18. Yo pana bhikkhu jātarūpa-rajataṃ uggaṇheyya vā uggaṇhāpeyya vā upanikkhittaṃ vā sādiyeyya, nissaggiyaṃ pācittiyaṃ.	18. Should any bhikkhu accept gold and silver, or have it accepted, or consent to its being deposited (near him), it is to be forfeited and confessed.	18．若比丘捉取金銀，或令捉取，或同意放在近處者，尼薩耆波逸提。
19. Yo pana bhikkhu nānappakārakaṃ rūpiya-saṃvohāraṃ samāpajjeyya, nissaggiyaṃ pācittiyaṃ.	19. Should any bhikkhu engage in various types of monetary exchange, it (the income) is to be forfeited and confessed.	19．若比丘從事各種金錢交易者，尼薩耆波逸提。
20. Yo pana bhikkhu nānappakārakaṃ kaya-vikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiyaṃ.	20. Should any bhikkhu engage in various types of trade, it (the article obtained) is to be forfeited and confessed.	20．若比丘從事各種買賣者，尼薩耆波逸提。
Kosiya-vaggo dutiyo.	(Here ends) the second chapter, on silk.	第二蠶絲品

Patta-vaggo

Bhikkhu Pāṭimokkha - Nissaggiyā Pācittiyā - Patta-vaggo
Pāli	English	Chinese
21. Dāsaha-paramaṃ atireka-patto dhāretabbo. Taṃ atikkāmayato, nissaggiyaṃ pācittiyaṃ.	21. An extra alms bowl may be kept ten days at most. Beyond that, it is to be forfeited and confessed.	21．多餘的缽最多可以持有十天。超過此者，尼薩耆波逸提。
22. Yo pana bhikkhu ūna-pañca-bandhanena pattena aññaṃ navaṃ pattaṃ cetāpeyya, nissaggiyaṃ pācittiyaṃ. Tena bhikkhunā so patto bhikkhu-parisāya nissajjitabbo. Yo ca tassā bhikkhu-parisāya patta-pariyanto, so ca tassa bhikkhuno padātabbo, "Ayan-te bhikkhu patto, yāva bhedanāya dhāretabbo" ti. Ayaṃ tattha sāmīci.	22. Should any bhikkhu with an alms bowl having fewer than five mends ask for another new bowl, it is to be forfeited and confessed. The bowl is to be forfeited by the bhikkhu to the company of bhikkhus. That company of bhikkhus' final bowl should be presented to the bhikkhu, (saying) "This, bhikkhu, is your bowl. It is to be kept until broken." This is the proper course here.	22．若比丘以不到五補綴的缽換取其他新缽者，尼薩耆波逸提。該缽應由那位比丘在比丘眾中捨，而該比丘眾最後的缽應給與那位比丘: “比丘，這是你的缽，應持用至破為止。 ”這於此是如法的。
23. Yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathīdaṃ: sappi navanītaṃ telaṃ madhu phāṇitaṃ; tāni paṭiggahetvā sattāha-paramaṃ sannidhi-kārakaṃ paribhuñjitabbāni. Taṃ atikkāmayato, nissaggiyaṃ pācittiyaṃ.	23. There are these tonics to be taken by sick bhikkhus: ghee, fresh butter, oil, honey, sugar/molasses. Having been received, they are to be used from storage seven days at most. Beyond that, they are to be forfeited and confessed.	23．凡生病比丘所服用的那些藥，這就是：熟酥、生酥、油、蜂蜜、糖，接受那些後，最多可以儲存七日食用。超過此者，尼薩耆波逸提。
24. "Māso seso gimhānan" ti bhikkhunā vassika-sāṭika-cīvaraṃ pariyesitabbaṃ. "Aḍḍha-māso seso gimhānan" ti katvā nivāsetabbaṃ. "Orena ce māso seso gimhānan" ti vassika-sāṭika-cīvaraṃ pariyeseyya, "Oren'aḍḍha-māso seso gimhānan" ti katvā nivāseyya, nissaggiyaṃ pācittiyaṃ.	24. When a month is left to the hot season, a bhikkhu may seek a rains-bathing cloth. When a half-month is left to the hot season, (the cloth) having been made, may be worn. If when more than a month is left to the hot season he should seek a rains-bathing cloth, (or) when more than a half-month is left to the hot season, (the cloth) having been made should be worn, it is to be forfeited and confessed.	24．在熱季的最後一個月比丘可以尋求雨浴衣，熱季的最後半個月做好後可以穿著。假如還未到熱季的最後一個月即尋求雨浴衣，還未到熱季的最後半個月即做好並穿著者，尼薩耆波逸提。
25. Yo pana bhikkhu bhikkhussa sāmaṃ cīvaraṃ datvā kupito anattamano acchindeyya vā acchindāpeyya vā, nissaggiyaṃ pācittiyaṃ.	25. Should any bhikkhu-having himself given robe-cloth to (another) bhikkhu and then being angered and displeased-snatch it back or have it snatched back, it is to be forfeited and confessed.	25．若比丘自己施衣給比丘後，忿怒、不悅而奪取或令奪取者，尼薩耆波逸提。
26. Yo pana bhikkhu sāmaṃ suttaṃ viññāpetvā tantavāyehi cīvaraṃ vāyāpeyya, nissaggiyaṃ pācittiyaṃ.	26. Should any bhikkhu, having requested thread, have robe-cloth woven by weavers, it is to be forfeited and confessed.	26．若比丘自己乞線後，請織匠們織衣者，尼薩耆波逸提。
27. Bhikkhuṃ pan'eva uddissa aññātako gahapati vā gahapatānī vā tantavāyehi cīvaraṃ vāyāpeyya. Tatra ce so bhikkhu pubbe appavārito tantavāye upasaṅkamitvā cīvare vikappaṃ āpajjeyya, "Idaṃ kho āvuso cīvaraṃ maṃ uddissa vīyati. Āyatañ-ca karotha vitthatañ-ca appitañ-ca suvītañ-ca supavāyitañ-ca suvilekhitañ-ca suvitacchitañ-ca karotha; app'eva nāma mayam-pi āyasmantānaṃ kiñci-mattaṃ anupadajjeyyāmā" ti. Evañ-ca so bhikkhu vatvā kiñci-mattaṃ anupadajjeyya, antamaso piṇḍapāta-mattam-pi, nissaggiyaṃ pācittiyaṃ.	27. In case a man or woman householder unrelated (to the bhikkhu) has robe-cloth woven by weavers for the sake of a bhikkhu, and if the bhikkhu, not previously invited (by the householder), having approached the weavers, should make stipulations with regard to the cloth, (saying,) "This cloth, friends, is being woven for my sake. Make it long, make it broad, tightly woven, well woven, well spread, well scraped, well smoothed, and perhaps I may reward you with a little something"; and should the bhikkhu, having said that, reward them with a little something, even as much as almsfood, it (the cloth) is to be forfeited and confessed.	27．如果非親戚的居士或女居士請織匠們指定為比丘織衣。假如那位比丘事先未受到邀請即前往織匠處對衣作指示: “賢友們，這件衣是指定為我而織的，請你們做得長、寬、堅固、善織、善編織、善刮平，以及做得善平滑，或許我會送些東西給具壽們的。 ” 若該比丘如此說後送了某些東西，即使是缽食之量，也尼薩耆波逸提。
28. Dasāhānāgataṃ kattika-temāsi-puṇṇamaṃ, bhikkhuno pan'eva acceka-cīvaraṃ uppajjeyya. Accekaṃ maññamānena bhikkhunā paṭiggahetabbaṃ. Paṭiggahetvā yāva cīvara-kāla-samayaṃ nikkhipitabbaṃ. Tato ce uttariṃ nikkhipeyya, nissaggiyaṃ pācittiyaṃ.	28. Ten days prior to the third-month Kattika full moon, should robe-cloth offered in urgency accrue to a bhikkhu, he is to accept it if he regards it as offered in urgency. Once he has accepted it, he may keep it throughout the robe season. Beyond that, it is to be forfeited and confessed.	28．在未到咖底咖第三個月滿月之前的十日，若比丘得到特施衣，知道特施衣的比丘應當接受，接受後可以存放直到衣時。假如存放超過此者，尼薩耆波逸提。
29. Upavassaṃ kho pana kattika-puṇṇamaṃ. Yāni kho pana tāni āraññakāni senāsanāni sāsaṅka-sammatāni sappaṭibhayāni, tathā-rūpesu bhikkhu senāsanesu viharanto, ākaṅkhamāno tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antara-ghare nikkhipeyya. Siyā ca tassa bhikkhuno kocid'eva paccayo tena cīvarena vippavāsāya, chāratta-paraman-tena bhikkhunā tena cīvarena vippavasitabbaṃ. Tato ce uttariṃ vippavaseyya, aññatra bhikkhu-sammatiyā, nissaggiyaṃ pācittiyaṃ.	29. There are wilderness lodgings that are considered dubious and risky. A bhikkhu living in such lodgings after having observed the Kattika full moon may keep any one of his three robes in a village if he so desires. Should he have any reason to live apart from the robe, he may do so for six nights at most. If he should live apart from it beyond that-unless authorized by the bhikkhus-it is to be forfeited and confessed.	29．出雨安居後至咖底咖滿月時，若是於公認有危險、有恐怖的諸林野坐臥處，比丘住在如此的坐臥處，希望時可以將三衣中的一件衣放置於俗家間。如果那位比丘有任何因緣離開該衣，那位比丘最多可以離開該衣六夜。假如離開超過此者，除了比丘共許外，尼薩耆波逸提。
30. Yo pana bhikkhu jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ attano pariṇāmeyya, nissaggiyaṃ pācittiyaṃ.	30. Should any bhikkhu knowingly divert to himself gains that had been allocated for a Community, they are to be forfeited and confessed.	30．若比丘明知施向僧團的所得而回入自己者，尼薩耆波逸提。
Patta-vaggo tatiyo.	(Here ends) the third chapter, on bowls.	第三缽品
Uddiṭṭhā kho āyasmanto tiṃsa nissaggiyā pācittiyā dhammā.	Venerable sirs, the thirty actions entailing forfeiture and confession have been recited.	具壽們，已經誦出三十尼薩耆波逸提法。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
(Nissaggiyā pācittiyā dhammā niṭṭhitā)	(The Forfeiture and Confession actions are finished)	（尼薩耆波逸提法已結束）

Pācittiyā

Musāvāda-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Musāvāda-vaggo
Pāli	English	Chinese
Ime kho pan'āyasmanto dve-navuti pācittiyā dhammā uddesaṃ āgacchanti.	Venerable sirs, these ninety-two actions entailing confession come up for recitation.	具壽們，誦出此九十二波逸提法來。
Sampajāna-musāvāde pācittiyaṃ.	A deliberate lie is to be confessed.	故意虛妄語者，波逸提。
Omasavāde pācittiyaṃ.	An insult is to be confessed.	辱罵語者，波逸提。
Bhikkhu-pesuññe pācittiyaṃ.	Malicious tale-bearing among bhikkhus is to be confessed.	離間比丘者，波逸提。
Yo pana bhikkhu anupasampannaṃ padaso dhammaṃ vāceyya, pācittiyaṃ.	4. Should any bhikkhu have an unordained person recite Dhamma line by line (with him), it is to be confessed.	若比丘與未達上者同句誦法者，波逸提。
5. Yo pana bhikkhu anupasampannena uttari-dviratta-tirattaṃ saha-seyyaṃ kappeyya, pācittiyaṃ.	5. Should any bhikkhu lie down together (in the same dwelling) with an unordained person for more than two or three (consecutive) nights, it is to be confessed.	若比丘與未達上者同宿超過兩、三夜者，波逸提。
Yo pana bhikkhu mātugāmena saha-seyyaṃ kappeyya, pācittiyaṃ.	6. Should any bhikkhu lie down together (in the same dwelling) with a woman, it is to be confessed.	若比丘與女人同宿者，波逸提。
7. Yo pana bhikkhu mātugāmassa uttari-chappañca-vācāhi dhammaṃ deseyya, aññatra viññunā purisa-viggahena, pācittiyaṃ.	7. Should any bhikkhu teach more than five or six sentences of Dhamma to a woman-unless a knowledgeable man is present-it is to be confessed.	若比丘對女人說法超過五、六語，除了有智男子外，波逸提。
8. Yo pana bhikkhu anupasampannassa uttari-manussa-dhammaṃ āroceyya, bhūtasmiṃ pācittiyaṃ.	8. Should any bhikkhu report (his own) superior human state to an unordained person, when it is factual, it is to be confessed.	若比丘實得上人法而告訴未達上者，波逸提。
9. Yo pana bhikkhu bhikkhussa duṭṭhullaṃ āpattiṃ anupasampannassa āroceyya aññatra bhikkhu-sammatiyā, pācittiyaṃ.	9. Should any bhikkhu report (another) bhikkhu's serious offense to an unordained person-unless authorized by the bhikkhus-it is to be confessed.	若比丘將比丘的粗重罪告訴未達上者，除了比丘共許外，波逸提。
Yo pana bhikkhu paṭhaviṃ khaṇeyya vā khaṇāpeyya vā, pācittiyaṃ.	Should any bhikkhu dig soil or have it dug, it is to be confessed.	10．若比丘掘地或令掘者，波逸提。
Musāvāda-vaggo paṭhamo.	(Here ends) the first chapter, on lies.	第一虛妄語品

Bhūtagāma-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Bhūtagāma-vaggo
Pāli	English	Chinese
Bhūtagāma-pātabyatāya pācittiyaṃ.	The damaging of a living plant is to be confessed.	11．壞生物村者，波逸提。
Aññavādake vihesake pācittiyaṃ.	Evasive speech and causing frustration are to be confessed.	12．異語、惱亂者，波逸提。
Ujjhāpanake khiyyanake pācittiyaṃ.	13. Criticizing or complaining (about a Community official) is to be confessed.	13．輕毀、嫌責者，波逸提。
14. Yo pana bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā bhisiṃ vā kocchaṃ vā ajjhokāse santharitvā vā santharāpetvā vā, taṃ pakkamanto n'eva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, pācittiyaṃ.	14. Should any bhikkhu set a bed, bench, mattress, or stool belonging to the Community out in the open--or have it set out-and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.	14．若比丘在露地敷設或令敷設僧團的床、椅、褥墊、草蓆後，離開時既不收起來，也不令收起來，或未囑咐而離去者，波逸提。
15. Yo pana bhikkhu saṅghike vihāre seyyaṃ santharitvā vā santharāpetvā vā, taṃ pakkamanto n'eva uddhareyya na uddharāpeyya, anāpucchaṃ vā gaccheyya, pācittiyaṃ.	15. Should any bhikkhu set out bedding in a dwelling belonging to the Community-or have it set out-and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.	15．若比丘在僧團的住處敷設或令敷設臥具後，離開時不收起來，也不令收起來，或未囑咐而離去者，波逸提。
16. Yo pana bhikkhu saṅghike vihāre jānaṃ pubbūpagataṃ bhikkhuṃ anūpakhajja seyyaṃ kappeyya, "Yassa sambādho bhavissati, so pakkamissatī" ti. Etad'eva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.	16. Should any bhikkhu knowingly lie down in a dwelling belonging to the Community so as to intrude on a bhikkhu who arrived there first, (thinking,) "Whoever finds it confining will go away"-doing it for just that reason and no other-it is to be confessed.	16．若比丘在僧團的住處明知有先到的比丘，強入而設臥具： “若是擁擠，他將會離開。”只以此因緣而作，而非其他者，波逸提。
17. Yo pana bhikkhu bhikkhuṃ kupito anattamano saṅghikā vihārā nikkaḍḍheyya vā nikkaḍḍhāpeyya vā, pācittiyaṃ.	17. Should any bhikkhu, angered and displeased, evict a bhikkhu from a dwelling belonging to the Community-or have him evicted-it is to be confessed.	17．若比丘忿怒、不悅而將比丘從僧團的住處趕出，或令趕出者，波逸提。
18. Yo pana bhikkhu saṅghike vihāre upari-vehāsa-kuṭiyā āhacca-pādakaṃ mañcaṃ vā pīṭhaṃ vā abhinisīdeyya vā abhinipajjeyya vā, pācittiyaṃ.	18. Should any bhikkhu sit or lie down on a bed or bench with detachable legs on an (unplanked) loft in a dwelling belonging to the Community, it is to be confessed.	18．若比丘在僧團的住處，於閣樓上坐或臥於腳可拆卸之床或椅者，波逸提。
19. Mahallakam-pana bhikkhunā vihāraṃ kārayamānena, yāva dvāra-kosā aggalaṭṭhapanāya, āloka-sandhi-parikammāya, dvitticchadanassa pariyāyaṃ, appaharite ṭhitena adhiṭṭhātabbaṃ. Tato ce uttariṃ appaharite-pi ṭhito adhiṭṭhaheyya, pācittiyaṃ.	19. When a bhikkhu is having a large dwelling built, he may supervise two or three layers of facing to plaster the area around the window frame and reinforce the area around the door frame the width of the door opening, while standing where there are no crops to speak of. Should he supervise more than that, even if standing where there are no crops to speak of, it is to be confessed.	19．當比丘建造大住所時，於門週範圍內，為了固定門框，為了安置窗戶， [蓋]兩、三層的屋頂，應當站在沒有農作物處指示。假如超過此者，即使站在沒有農作物處指示，也波逸提。
20. Yo pana bhikkhu jānaṃ sappāṇakaṃ udakaṃ tiṇaṃ vā mattikaṃ vā siñceyya vā siñcāpeyya vā, pācittiyaṃ.	20. Should any bhikkhu knowingly pour water containing living beings-or have it poured-on grass or on clay, it is to be confessed.	20．若比丘明知有生物之水而澆草或土，或令澆者，波逸提。
Bhūtagāma-vaggo dutiyo.	(Here ends) the second chapter, on living plants.	第二生物村品

Ovāda-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Ovāda-vaggo
Pāli	English	Chinese
Yo pana bhikkhu asammato bhikkhuniyo ovadeyya, pācittiyaṃ.	21. Should any bhikkhu, unauthorized, exhort the bhikkhunis, it is to be confessed.	21．若比丘未經選派而教誡諸比丘尼者，波逸提。
22. Sammato-pi ce bhikkhu atthaṅgate suriye bhikkhuniyo ovadeyya, pācittiyaṃ.	22. Should any bhikkhu even if authorized, exhort the bhikkhunis after sunset, it is to be confessed.	22．即使被選派，假如比丘在日落教誡諸比丘尼者，波逸提。
23. Yo pana bhikkhu bhikkhunūpassayaṃ upasaṅkamitvā bhikkhuniyo ovadeyya aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo: Gilānā hoti bhikkhunī. Ayaṃ tattha samayo.	23. Should any bhikkhu, having gone to the bhikkhunis' quarters, exhort the bhikkhunis-except at the proper occasion-it is to be confessed. Here the proper occasion is this: A bhikkhuni is ill. This is the proper occasion here.	23．若比丘前往比丘尼的寢室教誡諸比丘尼者，除了適時外，波逸提。這裡的適時為：比丘尼生病，此是這裡的適時。
24. Yo pana bhikkhu evaṃ vadeyya, "Āmisa-hetu bhikkhū bhikkhuniyo ovadantī" ti, pācittiyaṃ.	24. Should any bhikkhu say that the bhikkhus exhort the bhikkhunis for the sake of worldly gain, it is to be confessed.	24．若比丘如此說“比丘們因為利養而教誡諸比丘尼”者，波逸提。
25. Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṃ dadeyya, aññatra pārivaṭṭakā, pācittiyaṃ.	25. Should any bhikkhu give robe-cloth to a bhikkhuni unrelated to him-except in exchange-it is to be confessed.	25．若比丘送衣給非親戚的比丘尼，除了交換外，波逸提。
26. Yo pana bhikkhu aññātikāya bhikkhuniyā cīvaraṃ sibbeyya vā sibbāpeyya vā, pācittiyaṃ.	26. Should any bhikkhu sew a robe or have it sewn for a bhikkhuni unrelated to him, it is to be confessed.	26．若比丘為非親戚的比丘尼縫衣，或令縫者，波逸提。
27. Yo pana bhikkhu bhikkhuniyā saddhiṃ saṃvidhāya ek'addhāna-maggaṃ paṭipajjeyya, antamaso gām'antaram-pi aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo: Sattha-gamanīyo hoti maggo sāsaṅka-sammato sappaṭibhayo. Ayaṃ tattha samayo.	27. Should any bhikkhu, by arrangement, travel together with a bhikkhuni even for the interval between one village and the next-except at the proper occasion-it is to be confessed. Here the proper occasion is this: The road is to be traveled by caravan and is considered dubious and risky. This is the proper occasion here.	27．若比丘與比丘尼相約在同一旅途而行者，乃至村落間，除了適時外，也波逸提。這裡的適時為：應與商旅同行的、公認有危險、有恐怖的道路，此是這裡的適時。
28. Yo pana bhikkhu bhikkhuniyā saddhiṃ saṃvidhāya ekaṃ nāvaṃ abhirūheyya, uddha-gāminiṃ vā adho-gāminiṃ vā, aññatra tiriy'antaraṇāya, pācittiyaṃ.	28. Should any bhikkhu, by arrangement, get in the same boat with a bhikkhuni going upstream or downstream-except to cross over to the other bank-it is to be confessed.	28．若比丘與比丘尼相約搭乘同一條船往上游或往下游者，除了橫渡外，波逸提。
29. Yo pana bhikkhu jānaṃ bhikkhunī-paripācitaṃ piṇḍapātaṃ bhuñjeyya, aññatra pubbe gihi-samārambhā, pācittiyaṃ.	29. Should any bhikkhu knowingly eat almsfood donated through the prompting of a bhikkhuni-except for food that householders had already intended for him-it is to be confessed.	29．若比丘知道比丘尼所促成的缽食而食用者，除了在家人事先準備的之外，波逸提。
30. Yo pana bhikkhu bhikkhuniyā saddhiṃ eko ekāya raho nisajjaṃ kappeyya, pācittiyaṃ.	30. Should any bhikkhu sit in private, alone with a bhikkhuni, it is to be confessed.	30．若比丘單獨與一比丘尼秘密共坐者，波逸提。
Ovāda-vaggo tatiyo.	(Here ends) the third chapter, on exhortation.	第三教誡品

Bhojana-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Bhojana-vaggo
Pāli	English	Chinese
31. Agilānena bhikkhunā eko āvasatha-piṇḍo bhuñjitabbo. Tato ce uttariṃ bhuñjeyya, pācittiyaṃ.	31. A bhikkhu who is not ill may eat one meal at a public alms center. If he should eat more than that, it is to be confessed.	31．無病的比丘可以食用施處食一次。假如食用超過此者，波逸提。
32. Gaṇa-bhojane aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo: gilāna-samayo, cīvara-dāna-samayo, cīvara-kāra-samayo, addhāna-gamana-samayo, nāvābhirūhana-samayo, mahā-samayo, samaṇa-bhatta-samayo. Ayaṃ tattha samayo.	32. A group meal-except at the proper occasions-is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes, a time of going on a journey, a time of embarking on a boat, a great occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here.	32．結眾食者，除了適時外，波逸提。這裡的適時為：生病時，施衣時，做衣時，旅行時，乘船時，大眾會時，沙門食時，此是這裡的適時。
33. Parampara-bhojane aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo: gilāna-samayo, cīvara-dāna-samayo, cīvara-kāra-samayo. Ayaṃ tattha samayo.	33. An out-of-turn meal -except at the proper occasions-is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes. These are the proper occasions here.	33．輾轉食者，除了適時外，波逸提。這裡的適時為：生病時，施衣時，做衣時，此是這裡的適時。
34. Bhikkhuṃ pan'eva kulaṃ upagataṃ pūvehi vā manthehi vā abhihaṭṭhum-pavāreyya, ākaṅkhamānena bhikkhunā dvitti-patta-pūrā paṭiggahetabbā. Tato ce uttariṃ paṭiggaṇheyya, pācittiyaṃ. Dvitti-patta-pūre paṭiggahetvā tato nīharitvā bhikkhūhi saddhiṃ saṃvibhajitabbaṃ. Ayaṃ tattha sāmīci.	34. In case a bhikkhu arriving at a family residence is presented with cakes or cooked grain-meal, he may accept two or three bowlfuls if he so desires. If he should accept more than that, it is to be confessed. Having accepted the two-or-three bowlfuls and having taken them from there, he is to share them among the bhikkhus. This is the proper course here.	34．若以餅或乾糧邀請前往俗家的比丘拿取，想要的比丘可以接受兩、三滿缽。假如接受超過此者，波逸提。接受兩、三滿缽後，應從那裡帶回與比丘們分享，這於此是如法的。
35. Yo pana bhikkhu bhuttāvī pavārito anatirittaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ.	35. Should any bhikkhu, having eaten and turned down an offer (of further food), chew or consume staple or non-staple food that is not leftover, it is to be confessed.	35．若比丘已足食，咀嚼或食用非剩餘的嚼食或噉食者，波逸提。
36. Yo pana bhikkhu bhikkhuṃ bhuttāviṃ pavāritaṃ anatirittena khādanīyena vā bhojanīyena vā abhihaṭṭhum-pavāreyya, "Handa bhikkhu khāda vā bhuñja vā" ti, jānaṃ āsādan'āpekkho, bhuttasmiṃ pācittiyaṃ.	36. Should any bhikkhu, knowingly and wishing to find fault, present staple or non-staple food he has brought to a bhikkhu who has eaten and turned down an offer (of further food), (saying,) "Here, bhikkhu, chew or consume this"-when it has been eaten, it is to be confessed.	36．若比丘以非剩餘的嚼食或噉食邀請明知已足食的比丘拿取： “比丘，來咀嚼或食用吧！”意圖攻訐者，在食用時，波逸提。
37. Yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ.	37. Should any bhikkhu chew or consume staple or non-staple food at the wrong time, it is to be confessed.	37．若比丘在非時咀嚼或食用嚼食或噉食者，波逸提。
38. Yo pana bhikkhu sannidhi-kārakaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ.	38. Should any bhikkhu chew or consume stored-up staple or non-staple food, it is to be confessed.	38．若比丘咀嚼或食用儲存的嚼食或噉食者，波逸提。
39. Yāni kho pana tāni paṇīta-bhojanāni, seyyathīdaṃ: sappi navanītaṃ telaṃ madhu phāṇitaṃ, maccho maṃsaṃ khīraṃ dadhi. Yo pana bhikkhu eva-rūpāni paṇīta-bhojanāni agilāno attano atthāya viññāpetvā bhuñjeyya, pācittiyaṃ.	39. There are these finer staple foods: ghee, fresh butter, oil, honey, sugar / molasses, fish, meat, milk, and curds. Should any bhikkhu who is not ill, having requested finer staple foods such as these for his own sake, then consume them, it is to be confessed.	39．凡諸美味食物，這即是：熟酥、生酥、油、蜂蜜、糖、魚、肉、乳、酪。若比丘無病而為自己乞求如此諸美味食物而食用者，波逸提。
40. Yo pana bhikkhu adinnaṃ mukha-dvāraṃ āhāraṃ āhareyya, aññatra udaka-dantapoṇā, pācittiyaṃ.	40. Should any bhikkhu take into his mouth an edible that has not been given-except for water and tooth-cleaning sticks-it is to be confessed.	40．若比丘把未授與的食物持入口中者，除了水、齒木外，波逸提。
Bhojana-vaggo catuttho.	(Here ends) the fourth chapter, on food.	第四食物品

Acelaka-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Acelaka-vaggo
Pāli	English	Chinese
41. Yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya, pācittiyaṃ.	41. Should any bhikkhu give staple or non-staple food with his own hand to a naked ascetic, a male wanderer, or a female wanderer, it is to be confessed.	41．若比丘親手把嚼食或噉食給與裸行者、遊方僧或遊方尼者，波逸提。
42. Yo pana bhikkhu bhikkhuṃ evaṃ vadeyya: "Eh'āvuso gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā" ti. Tassa dāpetvā vā adāpetvā vā uyyojeyya, "Gacch'āvuso. Na me tayā saddhiṃ kathā vā nisajjā vā phāsu hoti. Ekakassa me kathā vā nisajjā vā phāsu hotī" ti. Etad'eva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.	42. Should any bhikkhu say to a bhikkhu, "Come, my friend, let's enter the village or town for alms," and then-whether or not he has had (food) given to him- dismiss him, (saying,) "Go away, my friend. I don't like sitting or talking with you. I prefer sitting or talking alone"- doing it for just that reason and no other-it is to be confessed.	42．若比丘對比丘如此說：“賢友，來，我們入村或鎮集食吧！ ” [無論]給與或未給而趕走他：“賢友，走！我和你一起說話或坐著不安樂，我獨自說話或坐著才安樂。 ”只以此因緣而作，而非其他者，波逸提。
43. Yo pana bhikkhu sabhojane kule anūpakhajja nisajjaṃ kappeyya, pācittiyaṃ.	43. Should any bhikkhu sit intruding on a family "with its meal," it is to be confessed.	43．若比丘強入有兩人之家而坐者，波逸提。
44. Yo pana bhikkhu mātugāmena saddhiṃ raho paṭicchanne āsane nisajjaṃ kappeyya, pācittiyaṃ.	44. Should any bhikkhu sit in private on a secluded seat with a woman, it is to be confessed.	44．若比丘與女人在秘密的屏覆座位共坐者，波逸提。
45. Yo pana bhikkhu mātugāmena saddhiṃ eko ekāya raho nisajjaṃ kappeyya, pācittiyaṃ.	45. Should any bhikkhu sit in private, alone with a woman, it is to be confessed.	45．若比丘單獨與一女人秘密共坐者，波逸提。
46. Yo pana bhikkhu nimantito sabhatto samāno santaṃ bhikkhuṃ anāpucchā pure-bhattaṃ vā pacchā-bhattaṃ vā kulesu cārittaṃ āpajjeyya aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo: cīvara-dāna-samayo, cīvara-kāra-samayo. Ayaṃ tattha samayo.	46. Should any bhikkhu, being invited for a meal and without taking leave of an available bhikkhu, go calling on families before or after the meal--except at the proper occasions-it is to be confessed. Here the proper occasions are these: a time of giving cloth, a time of making robes. These are the proper occasions here.	46．若比丘已受食物邀請，有比丘而不囑咐，在食前或食後走訪俗家，除了適時外，波逸提。這裡的適時為：施衣時，做衣時，此是這裡的適時。
47. Agilānena bhikkhunā cātu-māsa-paccaya-pavāraṇā sāditabbā, aññatra puna-pavāraṇāya, aññatra nicca-pavāraṇāya. Tato ce uttariṃ sādiyeyya, pācittiyaṃ.	47. A bhikkhu who is not ill may accept (make use of) a four-month invitation to ask for requisites. If he should accept (make use of) it beyond that-unless the invitation is renewed or is permanent-it is to be confessed.	47．無病比丘可以接受四個月資具的邀請，除了再邀請，除了常邀請外。假如接受超過此者，波逸提。
48. Yo pana bhikkhu uyyuttaṃ senaṃ dassanāya gaccheyya, aññatra tathā-rūpa-paccayā, pācittiyaṃ.	48. Should any bhikkhu go to see an army on active duty-unless there is a suitable reason-it is to be confessed.	48．若比丘前往觀看出征的軍隊者，除了適當的因緣外，波逸提。
49. Siyā ca tassa bhikkhuno kocid'eva paccayo senaṃ gamanāya, dviratta-tirattaṃ tena bhikkhunā senāya vasitabbaṃ. Tato ce uttariṃ vaseyya, pācittiyaṃ.	49. There being some reason or another for a bhikkhu to go to an army, he may stay two or three (consecutive) nights with the army. If he should stay beyond that, it is to be confessed.	49．當比丘有因緣前往軍中時，那位比丘可以在軍中住兩、三夜。若住超過此者，波逸提。
50. Dviratta-tirattañ-ce bhikkhu senāya vasamāno, uyyodhikaṃ vā balaggaṃ vā senā-byūhaṃ vā anīka-dassanaṃ vā gaccheyya, pācittiyaṃ.	50. If a bhikkhu staying two or three nights with an army should go to a battlefield, a roll call, the troops in battle formation, or to see a review of the (battle) units, it is to be confessed.	50．當比丘住在軍中兩、三夜時，假如前往觀看演習、列兵、布陣或閱兵者，波逸提。
Acelaka-vaggo pañcamo.	(Here ends) the fifth chapter, on naked ascetics.	第五裸行者品

Surā-pāna-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Surā-pāna-vaggo
Pāli	English	Chinese
Surā-meraya-pāne pācittiyaṃ.	The drinking of alcohol or fermented liquor is to be confessed.	51．飲谷酒、花果酒者，波逸提。
Aṅguli-patodake pācittiyaṃ.	Tickling with the fingers is to be confessed.	52．搔癢者，波逸提。
Udake hassa-dhamme pācittiyaṃ.	The act of playing in the water is to be confessed.	53．水中嬉戲者，波逸提。
Anādariye pācittiyaṃ.	Disrespect is to be confessed.	54．不恭敬者，波逸提。
Yo pana bhikkhu bhikkhuṃ bhiṃsāpeyya, pācittiyaṃ.	55. Should any bhikkhu try to frighten another bhikkhu, it is to be confessed.	55．若比丘恐嚇比丘者，波逸提。
56. Yo pana bhikkhu agilāno visīvan'āpekkho, jotiṃ samādaheyya vā samādahāpeyya vā, aññatra tathā-rūpa-paccayā, pācittiyaṃ.	56. Should any bhikkhu who is not ill, seeking to warm himself, kindle a fire or have one kindled-unless there is a suitable reason-it is to be confessed.	56．若無病比丘想要取暖而燃火或令燃者，除了適當的因緣外，波逸提。
57. Yo pana bhikkhu oren'aḍḍha-māsaṃ nhāyeyya, aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo: "Diyaḍḍho māso seso gimhānan" ti, vassānassa paṭhamo māso, icc'ete aḍḍhateyya-māsā; uṇha-samayo, pariḷāha-samayo, gilāna-samayo, kamma-samayo, addhāna-gamana-samayo, vāta-vuṭṭhi-samayo. Ayaṃ tattha samayo.	57. Should any bhikkhu bathe at intervals of less than half a month-except at the proper occasions-it is to be confessed. Here the proper occasions are these: the last month and a half of the hot season, the first month of the rains, these two and a half months being a time of heat, a time of fever; (also) a time of illness; a time of work; a time of going on a journey; a time of wind or rain. These are the proper occasions here.	57．若比丘在半月之內洗浴，除了適時外，波逸提。這裡的適時為：熱季末後的一個半月、雨季的第一個月，如此這兩個半月為暑時、熱時，生病時，工作時，旅行時，風雨時，此是這裡的適時。
58. Navam-pana bhikkhunā cīvara-lābhena tiṇṇaṃ dubbaṇṇa-karaṇānaṃ aññataraṃ dubbaṇṇa-karaṇaṃ ādātabbaṃ, nīlaṃ vā kaddamaṃ vā kāḷa-sāmaṃ vā. Anādā ce bhikkhu tiṇṇaṃ dubbaṇṇa-karaṇānaṃ aññataraṃ dubbaṇṇa-karaṇaṃ navaṃ cīvaraṃ paribhuñjeyya, pācittiyaṃ.	58. When a bhikkhu receives a new robe, any one of three means of discoloring it is to be applied: green, brown, or black. If a bhikkhu should make use of a new robe without applying any of the three means of discoloring it, it is to be confessed.	58．當比丘獲得新衣，應當取青色、泥色或黑褐色三種壞色之一作壞色。假如比丘未取三種壞色之一對新衣作壞色而穿用者，波逸提。
59. Yo pana bhikkhu bhikkhussa vā bhikkhuniyā vā sikkhamānāya vā sāmaṇerassa vā sāmaṇeriyā vā sāmaṃ cīvaraṃ vikappetvā apaccuddhārakaṃ paribhuñjeyya, pācittiyaṃ.	59. Should any bhikkhu, having himself placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female trainee, a male novice, or a female novice, then make use of the cloth without the shared ownership's being rescinded, it is to be confessed.	59．若比丘把自己的衣和比丘、比丘尼、在學尼（式叉摩那）、沙彌或沙彌尼作共有後，未經捨出即穿用者，波逸提。
60. Yo pana bhikkhu bhikkhussa pattaṃ vā cīvaraṃ vā nisīdanaṃ vā sūci-gharaṃ vā kāya-bandhanaṃ vā apanidheyya vā apanidhāpeyya vā, antamaso hass'āpekkho-pi, pācittiyaṃ.	60. Should any bhikkhu hide (another) bhikkhu's bowl, robe, sitting cloth, needle box, or belt-or have it hidden-even as a joke, it is to be confessed.	60．若比丘藏匿比丘的缽、衣、坐具、針筒或腰帶，或令藏匿者，乃至想要開玩笑，也波逸提。
Surā-pāna-vaggo chaṭṭho.	(Here ends) the sixth chapter, on alcoholic drinks.	第六飲谷酒品

Sappāṇa-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Sappāṇa-vaggo
Pāli	English	Chinese
Yo pana bhikkhu sañcicca pāṇaṃ jīvitā voropeyya, pācittiyaṃ.	61. Should any bhikkhu intentionally deprive an animal of life, it is to be confessed.	61．若比丘故意奪取生物的生命者，波逸提。
Yo pana bhikkhu jānaṃ sappāṇakaṃ udakaṃ paribhuñjeyya pācittiyaṃ.	62. Should any bhikkhu knowingly make use of water containing living beings, it is to be confessed.	62．若比丘使用明知有生物之水者，波逸提。
63. Yo pana bhikkhu jānaṃ yathādhammaṃ nīhatādhikaraṇaṃ punakammāya ukkoṭeyya, pācittiyaṃ.	63. Should any bhikkhu knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed.	63．若比丘明知已如法裁決的爭事，為了再度羯磨而翻案者，波逸提。
64. Yo pana bhikkhu bhikkhussa jānaṃ duṭṭhullaṃ āpattiṃ paṭicchādeyya, pācittiyaṃ.	64. Should any bhikkhu knowingly conceal (another) bhikkhu's serious offense, it is to be confessed.	64．若比丘明知而隱瞞比丘的粗重罪者，波逸提。
65. Yo pana bhikkhu jānaṃ ūna-vīsati-vassaṃ puggalaṃ upasampādeyya, so ca puggalo anupasampanno, te ca bhikkhū gārayhā. Idaṃ tasmiṃ pācittiyaṃ.	65. Should any bhikkhu knowingly give full Acceptance (ordination) to an individual less than twenty years old, the individual is not accepted and the bhikkhus are blameworthy; and as for him (the preceptor), it is to be confessed.	65．若比丘明知未滿二十歲之人而使達上（受具足戒），那個人仍是未達上者（未得具足戒），且那些比丘應受呵責。此對他（親教師[戒師]）是波逸提。
66. Yo pana bhikkhu jānaṃ theyya-satthena saddhiṃ saṃvidhāya ek'addhāna-maggaṃ paṭipajjeyya, antamaso gām'antaram-pi, pācittiyaṃ.	66. Should any bhikkhu knowingly and by arrangement travel together with a caravan of thieves, even for the interval between one village and the next, it is to be confessed.	66．若比丘明知盜賊的商旅，還相約在同一旅途而行者，乃至村落間，也波逸提。
67. Yo pana bhikkhu mātugāmena saddhiṃ saṃvidhāya ek'addhāna-maggaṃ paṭipajjeyya, antamaso gām'antaram-pi, pācittiyaṃ.	67. Should any bhikkhu, by arrangement, travel together with a woman, even for the interval between one village and the next, it is to be confessed.	67．若比丘與女人相約在同一旅途而行者，乃至村落間，也波逸提。
68. Yo pana bhikkhu evaṃ vadeyya, "Tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā ye'me antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā" ti. So bhikkhu bhikkhūhi evam'assa vacanīyo, "Mā āyasmā evaṃ avaca. Mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ. Na hi bhagavā evaṃ vadeyya. Aneka-pariyāyena āvuso antarāyikā dhammā vuttā bhagavatā, alañ-ca pana te paṭisevato antarāyāyā" ti. Evañ-ca so bhikkhu bhikkhūhi vuccamāno tath'eva paggaṇheyya, so bhikkhu bhikkhūhi yāva-tatiyaṃ samanubhāsitabbo tassa paṭinissaggāya. Yāva-tatiyañ-ce samanubhāsiyamāno taṃ paṭinissajjeyya, icc'etaṃ kusalaṃ. No ce paṭinissajjeyya, pācittiyaṃ.	68. Should any bhikkhu say, "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when engaged in are not genuine obstructions," the bhikkhus are to admonish him thus: "Do not say that, venerable sir. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when engaged in they are genuine obstructions." And should that bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it is to be confessed.	68．若比丘如此說:“我如實知道世尊所說之法，如果從事世尊所說的那些障礙法，並不足以構成障礙。 ”比丘們應如此勸告那個比丘:“請具壽不要如此說，不要誹謗世尊，誹謗世尊確實不好，世尊不可能如此說。賢友，世尊以各種方便說諸障礙法為障礙，以及從事那些足以構成障礙。 ” 當比丘們在如此勸告那個比丘時，他仍然堅持，比丘們應乃至第三次勸諫那個比丘，使他捨棄。假如在乃至第三次勸諫時捨棄了，這實在很好。假如不捨棄，波逸提。
69. Yo pana bhikkhu jānaṃ tathā-vādinā bhikkhunā akaṭānudhammena taṃ diṭṭhiṃ appaṭinissaṭṭhena, saddhiṃ sambhuñjeyya vā saṃvaseyya vā saha vā seyyaṃ kappeyya, pācittiyaṃ.	69. Should any bhikkhu knowingly commune, affiliate, or lie down in the same dwelling with a bhikkhu professing such a view who has not acted in compliance with the rule, who has not abandoned that view, it is to be confessed.	69．若比丘明知如此主張的比丘，未隨法作，未捨棄該見而共受用、共住或同宿者，波逸提。
70. Samaṇuddeso-pi ce evaṃ vadeyya, "Tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā ye'me antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā" ti. So samaṇuddeso bhikkhūhi evam'assa vacanīyo, "Mā āvuso samaṇuddesa evaṃ avaca. Mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ. Na hi bhagavā evaṃ vadeyya. Aneka-pariyāyena āvuso samaṇuddesa antarāyikā dhammā vuttā bhagavatā, alañ-ca pana te paṭisevato antarāyāyā" ti. Evañ-ca so samaṇuddeso bhikkhūhi vuccamāno tath'eva paggaṇheyya, so samaṇuddeso bhikkhūhi evam'assa vacanīyo, "Ajjatagge te āvuso samaṇuddesa na c'eva so bhagavā satthā apadisitabbo, yam-pi c'aññe samaṇuddesā labhanti bhikkhūhi saddhiṃ dviratta-tirattaṃ saha-seyyaṃ, sā-pi te n'atthi. Cara-pi re vinassā" ti. Yo pana bhikkhu jānaṃ tathā-nāsitaṃ samaṇuddesaṃ upalāpeyya vā upaṭṭhāpeyya vā sambhuñjeyya vā saha vā seyyaṃ kappeyya, pācittiyaṃ.	70. And if a novice should say, "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when engaged in are not genuine obstructions," the bhikkhus are to admonish him thus: "Do not say that, friend novice. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when engaged in they are genuine obstructions." And should that novice, thus admonished by the bhikkhus, persist as before, the bhikkhus are to admonish him thus: "From this day forth, friend novice, you are not to claim the Blessed One as your teacher, nor are you even to have the opportunity the other novices get-that of sharing dwellings two or three nights with the bhikkhus. Away with you! Get lost!" Should any bhikkhu knowingly befriend, receive services from, commune with, or lie down in the same dwelling with a novice thus expelled, it is to be confessed.	70．假如沙彌也如此說:“我如實知道世尊所說之法，如果從事世尊所說的那些障礙法，並不足以構成障礙。 ” 比丘們應如此勸告那個沙彌:“賢友沙彌，請不要如此說，不要誹謗世尊，誹謗世尊確實不好，世尊不可能如此說。賢友沙彌，世尊以各種方便說諸障礙法為障礙，以及從事那些足以構成障礙。 ” 當比丘們在如此勸告那個沙彌時，他仍然堅持，比丘們應對那個沙彌如此說: “賢友沙彌，從今以後你不能聲稱世尊為導師，其他的沙彌可以與比丘們一起同宿兩、三夜，而你不行。喂！走開，消失吧！ ” 若比丘明知如此被驅擯的沙彌，還撫慰、令服侍、共受用或同宿者，波逸提。
Sappāṇa-vaggo sattamo.	(Here ends) the seventh chapter, on animals.	第七有生物品

Sahadhammika-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Sahadhammika-vaggo
Pāli	English	Chinese
71. Yo pana bhikkhu bhikkhūhi sahadhammikaṃ vuccamāno evaṃ vadeyya, "Na tāvāhaṃ āvuso etasmiṃ sikkhāpade sikkhissāmi, yāva n'aññaṃ bhikkhuṃ byattaṃ vinaya-dharaṃ paripucchāmī" ti, pācittiyaṃ. Sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabbaṃ. Ayaṃ tattha sāmīci.	71. Should any bhikkhu, admonished by the bhikkhus in accordance with a rule, say, "Friends, I will not train myself under this training rule until I have put questions about it to another bhikkhu, competent and learned in the discipline," it is to be confessed. Bhikkhus, a bhikkhu in training should understand, should ask, should ponder. This is the proper course here.	71．若比丘在被比丘們如法勸告時如此說： “賢友們，在我尚未詢問其他賢明的持律比丘前，我將不學此學處。 ” 波逸提。諸比丘，正在學習的比丘應當了知、詢問、遍問，這於此是如法的。
72. Yo pana bhikkhu pāṭimokkhe uddissamāne evaṃ vadeyya, "Kim-pan'imehi khuddānukhuddakehi sikkhāpadehi uddiṭṭhehi, yāvad'eva kukkuccāya vihesāya vilekhāya saṃvattantī" ti. Sikkhāpada-vivaṇṇanake, pācittiyaṃ.	72. Should any bhikkhu, when the Pāṭimokkha is being recited, say, "Why are these lesser and minor training rules recited when they lead only to anxiety, bother, and confusion?" the criticism of the training rules is to be confessed.	72．若比丘在誦波羅提木叉時如此說：“為什麼要誦這些微細又微細學處呢，那只會導致疑悔、惱害、混亂而已。”誹謗學處者，波逸提。
73. Yo pana bhikkhu anvaḍḍha-māsaṃ pāṭimokkhe uddissamāne evaṃ vadeyya, "Idān'eva kho ahaṃ ājānāmi, 'Ayam-pi kira dhammo sutt'āgato sutta-pariyāpanno anvaḍḍha-māsaṃ uddesaṃ āgacchatī'" ti. Tañ-ce bhikkhuṃ aññe bhikkhū jāneyyuṃ, "Nisinna-pubbaṃ iminā bhikkhunā dvittikkhattuṃ pāṭimokkhe uddissamāne, ko pana vādo bhiyyo" ti, na ca tassa bhikkhuno aññāṇakena mutti atthi. Yañ-ca tattha āpattiṃ āpanno, tañ-ca yathā-dhammo kāretabbo, uttariñ-c'assa moho āropetabbo, "Tassa te āvuso alābhā, tassa te dulladdhaṃ, yaṃ tvaṃ pāṭimokkhe uddissamāne na sādhukaṃ aṭṭhikatvā manasikarosī" ti. Idaṃ tasmiṃ mohanake, pācittiyaṃ.	73. Should any bhikkhu, when the Pāṭimokkha is being recited every half-month, say, "Just now have I learned that this case, too, is handed down in the Pāṭimokkha, is included in the Pāṭimokkha, and comes up for recitation every half-month"; and if the bhikkhus should know, "That bhikkhu has already sat through two or three recitations of the Pāṭimokkha, if not more," the bhikkhu is not exempted for being ignorant. Whatever the offense he has committed, he is to be dealt with in accordance with the rule; and in addition, his deceit is to be exposed: "It is no gain for you, friend, it is ill-done, that when the Pāṭimokkha is being recited, you do not pay proper attention and take it to heart." As for the deception, it is to be confessed.	73．若比丘在每半月誦波羅提木叉時如此說：“現在我才知道此法確實收錄在經中，係屬於經，在每半月誦出來。 ”假如其他比丘知道該比丘： “這位比丘在之前誦波羅提木叉時曾坐過兩、三次，何況更多！ ” 那位比丘無法以無知而逃脫，凡所犯之罪應當如法懲治，更應呵責其愚癡： “賢友，這對你不利，這對你難以獲益，你在誦波羅提木叉時不好好地專心、作意。 ” 這對他的愚癡，波逸提。
74. Yo pana bhikkhu bhikkhussa kupito anattamano pahāraṃ dadeyya, pācittiyaṃ.	74. Should any bhikkhu, angered and displeased, give a blow to (another) bhikkhu, it is to be confessed.	74．若比丘忿怒、不悅而打比丘者，波逸提。
75. Yo pana bhikkhu bhikkhussa kupito anattamano talasattikaṃ uggireyya, pācittiyaṃ.	75. Should any bhikkhu, angered and displeased, raise the palm of his hand against (another) bhikkhu, it is to be confessed.	75．若比丘忿怒、不悅向比丘舉起手掌作打勢者，波逸提。
76. Yo pana bhikkhu bhikkhuṃ amūlakena saṅghādisesena anuddhaṃseyya, pācittiyaṃ.	76. Should any bhikkhu charge a bhikkhu with an unfounded saṅghadisesa (offense), it is to be confessed.	76．若比丘以無根據的僧殘（罪）毀謗比丘者，波逸提。
77. Yo pana bhikkhu bhikkhussa sañcicca kukkuccaṃ upadaheyya, "Iti'ssa muhuttam-pi aphāsu bhavissatī" ti. Etad'eva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.	77. Should any bhikkhu intentionally provoke anxiety in (another) bhikkhu, (thinking,) "This way, even for just a moment, he will have no peace" -doing it for just that reason and no other-it is to be confessed.	77．若比丘故意致使比丘疑悔:“如此他將會短暫地不安樂。 ” 只以此因緣而作，而非其他者，波逸提。
78. Yo pana bhikkhu bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ upassutiṃ tiṭṭheyya, "Yaṃ ime bhaṇissanti taṃ sossāmī" ti. Etad'eva paccayaṃ karitvā anaññaṃ, pācittiyaṃ.	78. Should any bhikkhu stand eavesdropping on bhikkhus when they are arguing, quarreling, and disputing, (thinking,) "I will overhear what they say" -doing it for just that reason and no other-it is to be confessed.	78．若比丘與比丘們發生爭吵、不和、紛爭，站著偷聽:“讓我聽聽他們說些什麼。” 只以此因緣而作，而非其他者，波逸提。
79. Yo pana bhikkhu dhammikānaṃ kammānaṃ chandaṃ datvā, pacchā khiyyana-dhammaṃ āpajjeyya, pācittiyaṃ.	79. Should any bhikkhu, having given consent (by proxy) to a transaction carried out in accordance with the rule, later complain (about the transaction), it is to be confessed.	79．若比丘對如法的羯磨給與意欲，事後卻表示不滿者，波逸提。
80. Yo pana bhikkhu saṅghe vinicchaya-kathāya vattamānāya, chandaṃ adatvā uṭṭhāy'āsanā pakkameyya, pācittiyaṃ.	80. Should any bhikkhu, when deliberation is being carried on in the Community, get up from his seat and leave without having given consent, it is to be confessed.	80．若比丘在僧團進行決斷論事時，未與意欲而起座離去者，波逸提。
81. Yo pana bhikkhu samaggena saṅghena cīvaraṃ datvā, pacchā khiyyana-dhammaṃ āpajjeyya, "Yathā-santhutaṃ bhikkhū saṅghikaṃ lābhaṃ pariṇāmentī" ti, pācittiyaṃ.	81. Should any bhikkhu, (acting as part of) a united Community, give robe-cloth (to an individual bhikkhu) and later complain, "The bhikkhus allocate the Community's gains according to friendship," it is to be confessed.	81．若比丘在僧團和合地給與衣之後卻表示不滿 “比丘們隨相熟把僧團的所得回與”者，波逸提。
82. Yo pana bhikkhu jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ puggalassa pariṇāmeyya, pācittiyaṃ.	82. Should any bhikkhu knowingly divert to an individual gains that had been allocated for a Community, it is to be confessed.	82．若比丘明知施向僧團的所得而回與個人者，波逸提。
Sahadhammika-vaggo aṭṭhamo.	(Here ends) the eighth chapter, on what is in accordance with the rule.	第八如法品

Ratana-vaggo

Bhikkhu Pāṭimokkha - Pācittiyā - Ratana-vaggo
Pāli	English	Chinese
83. Yo pana bhikkhu rañño khattiyassa muddhābhisittassa anikkhanta-rājake aniggata-ratanake pubbe appaṭisaṃvidito indakhīlaṃ atikkāmeyya, pācittiyaṃ.	83. Should any bhikkhu, unannounced beforehand, cross the threshold of a consecrated noble king's (sleeping chamber) from which the king has not left, from which the valuable (the queen) has not withdrawn, it is to be confessed.	83．若比丘在灌頂的剎帝利王未離開[寢宮]，寶未出來時，事先未告知而越過帝柱者，波逸提。
84. Yo pana bhikkhu ratanaṃ vā ratana-sammataṃ vā aññatra ajjhārāmā vā ajjhāvasathā vā uggaṇheyya vā uggaṇhāpeyya vā, pācittiyaṃ. Ratanaṃ vā pana bhikkhunā ratana-sammataṃ vā, ajjhārāme vā ajjhāvasathe vā uggahetvā vā uggaṇhāpetvā vā nikkhipitabbaṃ, "Yassa bhavissati so harissatī" ti. Ayaṃ tattha sāmīci.	84. Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable-except in a monastery or in a dwelling-it is to be confessed. But when a bhikkhu has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, he is to keep it, (thinking,) "Whoever it belongs to will (come and) fetch it." This is the proper course here.	84．除了在[僧]園或房間內，若比丘捉持或令捉持寶物或視同寶類者，波逸提。若比丘在[僧]園或房間內捉持或令捉持寶物或視同寶類後應收藏： “其所有主將拿回。”這於此是如法的。
85. Yo pana bhikkhu santaṃ bhikkhuṃ anāpucchā vikāle gāmaṃ paviseyya, aññatra tathā-rūpā accāyikā karaṇīyā, pācittiyaṃ.	85. Should any bhikkhu, without taking leave of an available bhikkhu, enter a village at the wrong time-unless there is a suitable emergency-it is to be confessed.	85．若比丘[在寺內]有比丘而未囑咐，在非時入村者，除了適當的緊急事情外，波逸提。
86. Yo pana bhikkhu aṭṭhi-mayaṃ vā danta-mayaṃ vā visāṇa-mayaṃ vā sūci-gharaṃ kārāpeyya, bhedanakaṃ pācittiyaṃ.	86. Should any bhikkhu have a needle box made of bone, ivory, or horn, it is to be broken and confessed.	86．若比丘做骨製、牙製或角製的針筒者，應打碎的波逸提。
87. Navam-pana bhikkhunā mañcaṃ vā pīṭhaṃ vā kārayamānena, aṭṭh'aṅgula-pādakaṃ kāretabbaṃ sugat'aṅgulena, aññatra heṭṭhimāya aṭaniyā. Taṃ atikkāmayato, chedanakaṃ pācittiyaṃ.	87. When a bhikkhu is having a new bed or bench made, it is to have legs (at most) eight fingerbreadths long-using sugata fingerbreadths-not counting the lower edge of the frame. In excess of that, it is to be cut down and confessed.	87．比丘在做新床或椅時，腳應按善至指寬的八指寬而做，除了底部的木框外。超過此者，應鋸斷的波逸提。
88. Yo pana bhikkhu mañcaṃ vā pīṭhaṃ vā tūlonaddhaṃ kārāpeyya, uddālanakaṃ pācittiyaṃ.	88. Should any bhikkhu have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.	88．若比丘做裝入棉花的床或椅者，應取出的波逸提。
89. Nisīdanam-pana bhikkhunā kārayamānena pamāṇikaṃ kāretabbaṃ. Tatr'idaṃ pamāṇaṃ: dīghaso dve vidatthiyo sugata-vidatthiyā, tiriyaṃ diyaḍḍhaṃ, dasā vidatthi. Taṃ atikkāmayato, chedanakaṃ pācittiyaṃ.	89. When a bhikkhu is having a sitting cloth made, it is to be made to the standard measurement. Here the standard is this: two spans-using the sugata span-in length, one and a half in width, the border a span. In excess of that, it is to be cut down and confessed.	89．比丘在做坐具時，當適量而做。這裡的量是：長為善至張手的兩張手，寬一張半，緣一張手。超過此者，應裁掉的波逸提。
90. Kaṇḍu-paṭicchādiṃ pana bhikkhunā kārayamānena pamāṇika kāretabbā. Tatr'idaṃ pamāṇaṃ: dīghaso catasso vidatthiyo sugata-vidatthiyā, tiriyaṃ dve vidatthiyo. Taṃ atikkāmayato, chedanakaṃ pācittiyaṃ.	90. When a bhikkhu is having a skin-eruption covering cloth made, it is to be made to the standard measurement. Here the standard is this: four spans-using the sugata span-in length, two in width. In excess of that, it is to be cut down and confessed.	90．比丘在做覆瘡衣時，當適量而做。這裡的量是：長為善至張手的四張手，寬兩張手。超過此者，應裁掉的波逸提。
91. Vassika-sāṭikaṃ pana bhikkhunā kārayamānena pamāṇikā kāretabbā. Tatr'idaṃ pamāṇaṃ: dīghaso cha vidatthiyo sugata-vidatthiyā tiriyaṃ aḍḍha-teyyā. Taṃ atikkāmayato, chedanakaṃ pācittiyaṃ.	91. When a bhikkhu is having a rains-bathing cloth made, it is to be made to the standard measurement. Here the standard is this: six spans-using the sugata span-in length, two and a half in width. In excess of that, it is to be cut down and confessed.	91．比丘在做雨浴衣時，當適量而做。這裡的量是：長為善至張手的六張手，寬兩張半。超過此者，應裁掉的波逸提。
92. Yo pana bhikkhu sugata-cīvarappamāṇaṃ cīvaraṃ kārāpeyya atirekaṃ vā, chedanakaṃ pācittiyaṃ. Tatr'idaṃ sugatassa sugata-cīvarappamāṇaṃ: dīghaso nava vidatthiyo sugata-vidatthiyā, tiriyaṃ cha vidatthiyo. Idaṃ sugatassa sugata-cīvarappamāṇaṃ.	92. Should any bhikkhu have a robe made the measurement of the sugata robe or larger, it is to be cut down and confessed. Here, the measurement of the Sugata's sugata robe is this: nine spans-using the sugata span-in length, six spans in width. This is the measurement of the Sugata's sugata robe.	92．若比丘做善至衣量之衣或超過者，應裁掉的波逸提。這裡善至的善至衣量是：長為善至張手的九張手，寬六張手，這是善至的善至衣量。
Ratana-vaggo navamo.	(Here ends) the ninth chapter, on valuables.	第九寶品

Bhikkhu Pāṭimokkha - Pācittiyā
Pāli	English	Chinese
Uddiṭṭhā kho āyasmanto dve-navuti pācittiyā dhammā.	Venerable sirs, the ninety-two actions entailing confession have been recited.	具壽們，已經誦出九十二波逸提法。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
(Pācittiyā niṭṭhitā)	(The Confessions are finished)	（波逸提已結束）

Pāṭidesanīyā

Bhikkhu Pāṭimokkha - Pāṭidesanīyā
Pāli	English	Chinese
Ime kho pan'āyasmanto cattāro pāṭidesanīyā dhammā uddesaṃ āgacchanti.	Venerable sirs, these four actions entailing acknowledgement come up for recitation.	具壽們，誦出此四應悔過法來。
1. Yo pana bhikkhu aññātikāya bhikkhuniyā antara-gharaṃ paviṭṭhāya hatthato, khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā, "Gārayhaṃ āvuso dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī" ti.	1. Should any bhikkhu chew or consume staple or non-staple food, having received it with his own hand from the hand of an unrelated bhikkhuni in an inhabited area, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."	1．若比丘親手從已進入俗家中的非親戚比丘尼手中接受嚼食或噉食而咀嚼或食用者，那位比丘應當懺悔:“賢友，我犯了應受呵責之法，不適當，應悔過，我為此懺悔。”
2. Bhikkhū pan'eva kulesu nimantitā bhuñjanti. Tatra ce bhikkhunī vosāsamāna-rūpā ṭhitā hoti, "Idha sūpaṃ detha, idha odanaṃ dethā" ti. Tehi bhikkhūhi sā bhikkhunī apasādetabbā, "Apasakka tāva bhagini, yāva bhikkhū bhuñjantī" ti. Ekassa'pi ce bhikkhuno nappaṭibhāseyya taṃ bhikkhuniṃ apasādetuṃ, "Apasakka tāva bhagini, yāva bhikkhū bhuñjantī" ti, paṭidesetabbaṃ tehi bhikkhūhi, "Gārayhaṃ āvuso dhammaṃ āpajjimhā asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemā" ti.	2. In case bhikkhus, being invited, are eating in family residences, and if a bhikkhuni is standing there as though giving directions, (saying,) "Give curry here, give rice here," then the bhikkhus are to dismiss her: "Go away, sister, while the bhikkhus are eating." If not one of the bhikkhus should speak to dismiss her, "Go away, sister, while the bhikkhus are eating," the bhikkhus are to acknowledge it: "Friends, we have committed a blameworthy, unsuitable act that ought to be acknowledged. We acknowledge it."	2．若比丘們受邀請在俗家中進食，假如那裡有比丘尼站著指示: “這裡給羹，這裡給飯。”那些比丘應當斥責該比丘尼: “賢妹，在比丘們用餐時請走開！ ”假如甚至沒有一位比丘響應而斥責該比丘尼: “賢妹，在比丘們用餐時請走開！”那些比丘應當懺悔: “賢友，我們犯了應受呵責之法，不適當，應悔過，我們為此懺悔。”
3. Yāni kho pana tāni sekkha-sammatāni kulāni. Yo pana bhikkhu tathā-rūpesu sekkha-sammatesu kulesu pubbe animantito agilāno khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā, "Gārayhaṃ āvuso dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī" ti.	3. There are families designated as in training. Should any bhikkhu, not being ill, uninvited beforehand, chew or consume staple or non-staple food, having received it himself at the residences of families designated as in training, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."	3．凡是有諸“認定學家”者，若比丘無病且先前未受邀請，在如此諸“認定學家”中親手接受嚼食或噉食而咀嚼或食用者，那位比丘應當懺悔: “賢友，我犯了應受呵責之法，不適當，應悔過，我為此懺悔。 ”
4. Yāni kho pana tāni āraññakāni senāsanāni sāsaṅka-sammatāni sappaṭibhayāni. Yo pana bhikkhu tathā-rūpesu senāsanesu viharanto, pubbe appaṭisaṃviditaṃ khādanīyaṃ vā bhojanīyaṃ vā ajjhārāme sahatthā paṭiggahetvā agilāno khādeyya vā bhuñjeyya vā, paṭidesetabbaṃ tena bhikkhunā, "Gārayhaṃ āvuso dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, taṃ paṭidesemī" ti.	4. There are wilderness lodgings that are considered dubious and risky. Should any bhikkhu, not being ill, living in such lodgings, chew or consume (a gift of) staple or non-staple food that was unannounced beforehand, having received it with his own hand in the lodging, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."	4．凡是於公認有危險、有恐怖的諸林野坐臥處，若比丘無病而住在如此的坐臥處，事先未告知而在[僧]園中接受嚼食或噉食而咀嚼或食用者，那位比丘應當懺悔: “賢友，我犯了應受呵責之法，不適當，應悔過，我為此懺悔。
Uddiṭṭhā kho āyasmanto cattāro pāṭidesanīyā dhammā.	Venerable sirs, the four actions entailing acknowledgement have been recited.	具壽們，已經誦出四應悔過法。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
(Pāṭidesanīyā niṭṭhitā)	(The Acknowledgements are finished)	（應悔過已結束）

Sekhiyā

Bhikkhu Pāṭimokkha - Sekhiyā
Pāli	English	Chinese
Ime kho pan'āyasmanto sekhiyā dhammā uddesaṃ āgacchanti.	Venerable sirs, these actions to be trained in come up for recitation.	具壽們，誦出此應學法來。
"Parimaṇḍalaṃ nivāsessāmī" ti sikkhā karaṇīyā.	1. I will wear the lower robe wrapped around (me): a training to be observed.	1．“我將齊整地著下衣。” 應當學。
"Parimaṇḍalaṃ pārupissāmī" ti sikkhā karaṇīyā.	2. I will wear the upper robe wrapped around (me): a training to be observed.	2．“我將齊整地披衣。” 應當學。
"Supaṭicchanno antara-ghare gamissāmī" ti sikkhā karaṇīyā.	I will go well-covered in inhabited areas: a training to be observed.	3．“我將善披覆而行於俗家間。” 應當學。
"Supaṭicchanno antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	I will sit well-covered in inhabited areas: a training to be observed.	4．“我將善披覆而坐於俗家間。” 應當學。
"Susaṃvuto antara-ghare gamissāmī" ti sikkhā karaṇīyā.	5. I will go well-restrained in inhabited areas: a training to be observed.	5．“我將善攝護而行於俗家間。” 應當學。
"Susaṃvuto antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	6. I will sit well-restrained in inhabited areas: a training to be observed.	6．“我將善攝護而坐於俗家間。” 應當學。
"Okkhitta-cakkhu antara-ghare gamissāmī" ti sikkhā karaṇīyā.	7. I will go with eyes lowered in inhabited areas: a training to be observed.	7．“我將眼垂視而行於俗家間。” 應當學。
"Okkhitta-cakkhu antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	8. I will sit with eyes lowered in inhabited areas: a training to be observed.	8．“我將眼垂視而坐於俗家間。” 應當學。
"Na ukkhittakāya antara-ghare gamissāmī" ti sikkhā karaṇīyā.	9. I will not go with robes hitched up in inhabited areas: a training to be observed.	9．“我將不拉高衣而行於俗家間。” 應當學。
"Na ukkhittakāya antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	10. I will not sit with robes hitched up in inhabited areas: a training to be observed.	10．“我將不拉高衣而坐於俗家間。” 應當學。
"Na ujjagghikāya antara-ghare gamissāmī" ti sikkhā karaṇīyā.	11. I will not go laughing loudly in inhabited areas: a training to be observed.	11．“我將不高聲嬉笑而行於俗家間。” 應當學。
"Na ujjagghikāya antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	12. I will not sit laughing loudly in inhabited areas: a training to be observed.	12．“我將不高聲嬉笑而坐於俗家間。” 應當學。
"Appasaddo antara-ghare gamissāmī" ti sikkhā karaṇīyā.	13. I will go (speaking) with a lowered voice in inhabited areas: a training to be observed.	13．“我將低聲而行於俗家間。” 應當學。
"Appasaddo antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	14. I will sit (speaking) with a lowered voice in inhabited areas: a training to be observed.	14．“我將低聲而坐於俗家間。” 應當學。
"Na kāyappacālakaṃ antara-ghare gamissāmī" ti sikkhā karaṇīyā.	15. I will not go swinging my body in inhabited areas: a training to be observed.	15．“我將不搖身而行於俗家間。” 應當學。
"Na kāyappacālakaṃ antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	16. I will not sit swinging my body in inhabited areas: a training to be observed.	16．“我將不搖身而坐於俗家間。” 應當學。
"Na bāhuppacālakaṃ antara-ghare gamissāmī" ti sikkhā karaṇīyā.	17. I will not go swinging my arms in inhabited areas: a training to be observed.	17．“我將不搖臂而行於俗家間。” 應當學。
"Na bāhuppacālakaṃ antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	18. I will not sit swinging my arms in inhabited areas: a training to be observed.	18．“我將不搖臂而坐於俗家間。” 應當學。
"Na sīsappacālakaṃ antara-ghare gamissāmī" ti sikkhā karaṇīyā.	19. I will not go swinging my head in inhabited areas: a training to be observed.	19．“我將不搖頭而行於俗家間。” 應當學。
"Na sīsappacālakaṃ antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	20. I will not sit swinging my head in inhabited areas: a training to be observed.	20．“我將不搖頭而坐於俗家間。” 應當學。
"Na khambhakato antara-ghare gamissāmī" ti sikkhā karaṇīyā.	21. I will not go with arms akimbo in inhabited areas: a training to be observed.	21．“我將不叉腰而行於俗家間。” 應當學。
"Na khambhakato antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	22. I will not sit with arms akimbo in inhabited areas: a training to be observed.	22．“我將不叉腰而坐於俗家間。” 應當學。
"Na oguṇṭhito antara-ghare gamissāmī" ti sikkhā karaṇīyā.	23. I will not go with my head covered in inhabited areas: a training to be observed.	23．“我將不覆頭而行於俗家間。” 應當學。
"Na oguṇṭhito antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	24. I will not sit with my head covered in inhabited areas: a training to be observed.	24．“我將不覆頭而坐於俗家間。” 應當學。
"Na ukkuṭikāya antara-ghare gamissāmī" ti sikkhā karaṇīyā.	25. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.	25．“我將不踮腳而行於俗家間。” 應當學。
"Na pallatthikāya antara-ghare nisīdissāmī" ti sikkhā karaṇīyā.	26. I will not sit clasping the knees in inhabited areas: a training to be observed.	26．“我將不抱膝而坐於俗家間。” 應當學。
Chabbīsati-sāruppā.	(Here end) the twenty-six forms of proper behavior.	二十六項恰當威儀
"Sakkaccaṃ piṇḍapātaṃ paṭiggahessāmī" ti sikkhā karaṇīyā.	I will receive almsfood appreciatively: a training to be observed.	27．“我將恭敬地接受缽食。” 應當學。
"Patta-saññī piṇḍapātaṃ paṭiggahessāmī" ti sikkhā karaṇīyā.	28. I will receive almsfood with attention focused on the bowl: a training to be observed.	28．“我將注意缽而接受缽食。” 應當學。
"Samasūpakaṃ piṇḍapātaṃ paṭiggahessāmī" ti sikkhā karaṇīyā.	29. I will receive almsfood with bean curry in proper proportion: a training to be observed.	29．“我將以等量之羹而接受缽食。” 應當學。
"Samatittikaṃ piṇḍapātaṃ paṭiggahessāmī" ti sikkhā karaṇīyā.	30. I will receive almsfood level with the edge (of the bowl): a training to be observed.	30．“我將平缽而接受缽食。” 應當學。
"Sakkaccaṃ piṇḍapātaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will eat almsfood appreciatively: a training to be observed.	31．“我將恭敬地食用缽食。” 應當學。
"Patta-saññī piṇḍapātaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	32. I will eat almsfood with attention focused on the bowl: a training to be observed.	32．“我將注意缽而食用缽食。” 應當學。
"Sapadānaṃ piṇḍapātaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will eat almsfood methodically: a training to be observed.	33．“我將次第地食用缽食。” 應當學。
"Samasūpakaṃ piṇḍapātaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	34. I will eat almsfood with bean curry in proper proportion: a training to be observed.	34．“我將以等量之羹而食用缽食。” 應當學。
"Na thūpato omadditvā piṇḍapātaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	35. I will not eat almsfood taking mouthfuls from a heap: a training to be observed.	35．“我將不從頂部捏取而食用缽食。” 應當學。
36. "Na sūpaṃ vā byañjanaṃ vā odanena paṭicchādessāmi bhiyyo-kamyataṃ upādāyā" ti sikkhā karaṇīyā.	36. I will not hide bean curry and foods with rice out of a desire to get more: a training to be ob served .	36．“我將不以飯覆蓋羹或菜而想要取得更多。” 應當學。
37. "Na sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjissāmī" ti sikkhā karaṇīyā.	37. Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed.	37．“無病我將不為自己乞求羹或飯而食用。” 應當學。
"Na ujjhāna-saññī paresaṃ pattaṃ olokessāmī" ti sikkhā karaṇīyā.	38. I will not look at another's bowl intent on finding fault: a training to be observed.	38．“我將不心存不滿而觀看他人之缽。” 應當學。
"Nātimahantaṃ kavaḷaṃ karissāmī" ti sikkhā karaṇīyā.	I will not take an extra-large mouthful: a training to be observed.	39．“我將不做過大的飯糰。” 應當學。
"Parimaṇḍalaṃ ālopaṃ karissāmī" ti sikkhā karaṇīyā.	I will make a rounded mouthful: a training to be observed .	40．“我將做圓的團食。” 應當學。
"Na anāhaṭe kavaḷe mukha-dvāraṃ vivarissāmī" ti sikkhā karaṇīyā.	41. I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.	41．“在飯糰未持到時我將不張口。” 應當學。
42. "Na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmī" ti sikkhā karaṇīyā.	42. I will not insert the whole hand into the mouth while eating: a training to be observed.	42．“在用餐時我將不把手全部塞入口中。” 應當學。
"Na sakavaḷena mukhena byāharissāmī" ti sikkhā karaṇīyā.	43. I will not speak with the mouth full of food: a training to be observed.	43．“我將不口含飯糰而說話。” 應當學。
"Na piṇḍukkhepakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat from lifted balls of food: a training to be observed.	44．“我將不投擲團食而食。” 應當學。
"Na kavaḷāvacchedakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	45. I will not eat nibbling at mouthfuls of food: a training to be observed.	45．“我將不咬斷飯糰而食。” 應當學。
"Na avagaṇḍa-kārakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat stuffing out the cheeks: a training to be observed.	46．“我將不塞滿口而食。” 應當學。
"Na hattha-niddhūnakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	47. I will not eat shaking (food off) the hand: a training to be observed.	47．“我將不甩手而食。” 應當學。
"Na sitthāva-kārakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	48. I will not eat scattering lumps of rice about: a training to be observed.	48．“我將不散落飯粒而食。” 應當學。
"Na jivhā-nicchārakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat sticking out the tongue: a training to be observed.	49．“我將不伸舌而食。” 應當學。
"Na capu-capu-kārakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat smacking the lips: a training to be observed.	50．“我將不作喳噗喳噗聲而食。” 應當學。
"Na suru-suru-kārakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat making a slurping noise: a training to be observed.	51．“我將不作囌嚕囌嚕聲而食。” 應當學。
"Na hattha-nillehakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat licking the hands: a training to be observed.	52．“我將不舔手而食。” 應當學。
"Na patta-nillehakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat licking the bowl: a training to be observed.	53．“我將不舔缽而食。” 應當學。
"Na oṭṭha-nillehakaṃ bhuñjissāmī" ti sikkhā karaṇīyā.	I will not eat licking the lips: a training to be observed.	54．“我將不舔唇而食。” 應當學。
55. "Na sāmisena hatthena pānīya-thālakaṃ paṭiggahessāmī" ti sikkhā karaṇīyā.	55. I will not accept a water vessel with a hand soiled by food: a training to be observed.	55．“我將不以沾有食物的手拿飲水器。” 應當學。
56. "Na sasitthakaṃ patta-dhovanaṃ antara-ghare chaḍḍessāmī" ti sikkhā karaṇīyā.	56. I will not, in an inhabited area, throw away bowl-rinsing water that has grains of rice in it: a training to be observed.	56．“我將不把有飯粒的洗缽水倒於俗家間。” 應當學。
Samatiṃsa bhojana-paṭisaṃyuttā.	(Here end) the thirty connected with food.	三十項與食相應的
"Na chatta-pāṇissa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	57. I will not teach Dhamma to a person with an umbrella in his hand who is not ill: a training to be observed.	57．“我將不對無病而手持傘者說法。” 應當學。
"Na daṇḍa-pāṇissa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	58. I will not teach Dhamma to a person with a staff in his hand who is not ill: a training to be observed.	58．“我將不對無病而手持杖者說法。” 應當學。
"Na sattha-pāṇissa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	59. I will not teach Dhamma to a person with a knife in his hand who is not ill: a training to be observed.	59．“我將不對無病而手持刀者說法。” 應當學。
"Na āvudha-pāṇissa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	60. I will not teach Dhamma to a person with a weapon in his hand who is not ill: a training to be observed.	60．“我將不對無病而手持弓箭者說法。” 應當學。
"Na pādukārūḷhassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	61. I will not teach Dhamma to a person wearing non-leather footwear who is not ill: a training to be observed.	61．“我將不對無病而穿拖鞋者說法。” 應當學。
"Na upāhanārūḷhassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	62. I will not teach Dhamma to a person wearing leather footwear who is not ill: a training to be observed.	62．“我將不對無病而穿鞋者說法。” 應當學。
"Na yāna-gatassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	63. I will not teach Dhamma to a person in a vehicle who is not ill: a training to be observed.	63．“我將不對無病而坐在車上者說法。” 應當學。
"Na sayana-gatassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	64. I will not teach Dhamma to a person lying down who is not ill: a training to be observed.	64．“我將不對無病而躺臥者說法。” 應當學。
65. "Na pallatthikāya nisinnassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	65. I will not teach Dhamma to a person who sits clasping his knees and who is not ill: a training to be observed.	65．“我將不對無病而抱膝坐著者說法。” 應當學。
66. "Na veṭṭhita-sīsassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.	66．“我將不對無病而纏頭者說法。” 應當學。
67. "Na oguṇṭhita-sīsassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	67. I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed.	67．“我將不對無病而覆頭者說法。” 應當學。
68. "Na chamāyaṃ nisīditvā āsane nisinnassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	68. Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed.	68．“我將不坐在地上對無病而坐在座位者說法。” 應當學。
69. "Na nīce āsane nisīditvā ucce āsane nisinnassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	69. Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed.	69．“我將不坐在低座對無病而坐在高座者說法。” 應當學。
70. "Na ṭhito nisinnassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	70. Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.	70．“我將不站著對無病而坐著者說法。” 應當學。
71. "Na pacchato gacchanto purato gacchantassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	71. Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.	71．“我將不走在後面對無病而走在前面者說法。” 應當學。
72. "Na uppathena gacchanto pathena gacchantassa agilānassa dhammaṃ desissāmī" ti sikkhā karaṇīyā.	72. Walking beside a path, I will not teach Dhamma to a person walking on the path who is not ill: a training to be observed.	72．“我將不走在路旁對無病而走在路中者說法。” 應當學。
Soḷasa dhamma-desanā-paṭisaṃyuttā.	(Here end) the sixteen connected with teaching Dhamma.	十六項有關說法的
73. "Na ṭhito agilāno uccāraṃ vā passāvaṃ vā karissāmī" ti sikkhā karaṇīyā.	73. Not being ill, I will not defecate or urinate while standing: a training to be observed.	73．“無病我將不站著大便或小便。” 應當學。
74. "Na harite agilāno uccāraṃ vā passāvaṃ vā kheḷaṃ vā karissāmī" ti sikkhā karaṇīyā.	74. Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.	74．“無病我將不在植物上大便、小便或吐唾液。” 應當學。
75. "Na udake agilāno uccāraṃ vā passāvaṃ vā kheḷaṃ vā karissāmī" ti sikkhā karaṇīyā.	75. Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.	75．“無病我將不在水中大便、小便或吐唾液。” 應當學。
Tayo pakiṇṇakā.	(Here end) the three miscellaneous matters.	三項雜記
Uddiṭṭhā kho āyasmanto sekhiyā dhammā.	Venerable sirs, the actions to be trained in have been recited.	具壽們，已經誦出應學法。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
(Sekhiyā niṭṭhitā)	(The Trainings are finished)	（應學已結束）

Adhikaraṇa-samathā

Bhikkhu Pāṭimokkha - Adhikaraṇa-samathā
Pāli	English	Chinese
Ime kho pan'āyasmanto sattādhikaraṇa-samathā dhammā uddesaṃ āgacchanti.	Venerable sirs, these seven means for settling issues come up for recitation.	具壽們，誦出此七滅諍(止爭)法來。
Uppannunānaṃ adhikaraṇānaṃ samathāya vūpasamāya:	For the settling and stilling of issues that have arisen:	為了止息、平息每次發生的諍(爭)事：
Sammukhā-vinayo dātabbo,	A verdict "in the presence of" should be given.	1．應與現前調伏。
Sati-vinayo dātabbo,	A verdict of mindfulness may be given .	2．應與憶念調伏。
Amūḷha-vinayo dātabbo,	A verdict of past insanity may be given.	3．應與不癡調伏。
Paṭiññāta-karaṇaṃ,	Acting in accordance with what is admitted.	4．應作自認。
Yebhuyyasikā,	Acting in accordance with the majority.	5．依多數。
Tassa-pāpiyasikā,	Acting for his (the accused's) further punishment.	6．[調查]他的罪惡。
Tiṇa-vatthārako'ti.	Covering over as with grass.	7．以草覆蓋。
Uddiṭṭhā kho āyasmanto sattādhikaraṇa-samathā dhammā.	Venerable sirs, the seven means for settling issues have been recited.	具壽們，已經誦出七滅諍(止爭)法。
Tatth'āyasmante pucchāmi: Kacci'ttha parisuddhā? Dutiyam-pi pucchāmi: Kacci'ttha parisuddhā? Tatiyam-pi pucchāmi: Kacci'ttha parisuddhā? Parisuddh'etth'āyasmanto, tasmā tuṇhī, evam-etaṃ dhārayāmi.	Thus I ask the venerable ones: Are you pure in this? A second time I ask: Are you pure in this? A third time I ask: Are you pure in this? The venerable ones are pure in this, which is why they are silent. Thus do I hold it.	在此我問具壽們: “於此是否清淨？” 第二次我再問: “於此是否清淨？” 第三次我再問: “於此是否清淨？” 諸具壽於此是清淨的，因此沉默。此事我如是持。
(Sattādhikaraṇa-samathā niṭṭhitā)	(The Means for Settling Issues are finished)	（七滅諍(止爭)已結束）

Bhikkhu Pāṭimokkha
Pāli	English	Chinese
Uddiṭṭhaṃ kho āyasmanto nidānaṃ.	Venerable sirs, the introduction has been recited.	具壽們，已誦出序。
Uddiṭṭhā cattāro pārājikā dhammā.	The four actions entailing defeat have been recited.	已誦出四波羅夷法。
Uddiṭṭhā terasa saṅghādisesā dhammā.	The thirteen actions entailing initial and subsequent meetings of the Community have been recited.	已誦出十三僧殘法。
Uddiṭṭhā dve aniyatā dhammā.	The two uncertain actions have been recited.	已誦出二不定法。
Uddiṭṭhā tiṃsa nissaggiyā pācittiyā dhammā.	The thirty actions entailing forfeiture and confession have been recited.	已誦出三十尼薩耆波逸提法。
Uddiṭṭhā dve-navuti pācittiyā dhammā.	The ninety-two actions entailing confession have been recited.	已誦出九十二波逸提法。
Uddiṭṭhā cattāro pāṭidesanīyā dhammā.	The four actions entailing acknowledgement have been recited.	已誦出四應悔過法。
Uddiṭṭhā sekhiyā dhammā.	The actions to be trained in have been recited.	已誦出應學法。
Uddiṭṭhā sattādhikaraṇa-samathā dhammā.	The seven means for settling issues have been recited.	已誦出七滅諍(止爭)法。
Ettakan-tassa bhagavato sutt'āgataṃ sutta-pariyāpannaṃ anvaḍḍha-māsaṃ uddesaṃ āgacchati.	This much is handed down in the Blessed One's Pāṭimokkha, is included in the Blessed One's Pāṭimokkha, and comes up for recitation every half-month.	這些收錄於那位世尊之經中，係屬於經，在每半月誦出來。
Tattha sabbeh'eva samaggehi sammodamānehi avivadamānehi sikkhitabban'ti.	In it, all should train themselves harmoniously, cordially, and without dispute.	於此，一切皆應和合、歡喜、無諍(爭)而學！
( Bhikkhu-pāṭimokkhaṃ niṭṭhitaṃ )	(The Pāṭimokkha is finished)	比丘波羅提木叉已結束

After the Pāṭimokkha

After the Pāṭimokkha
Pāli	English
Handa mayaṃ buddhassa bhagavato pubba-bhāga-nama-kāraṃ karoma se:	Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:
[Namo tassa] bhagavato arahato samma-sambuddhassa. ( tikkhattuṃ )	Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.
Handa mayaṃ sacca-kiriyā-gāthāyo bhaṇāma se:	Now let us recite the act-of-truth verses:
[N'atthi me saraṇaṃ aññaṃ] Buddho me saraṇaṃ varaṃ	I have no other refuge. The Buddha is my foremost refuge.
Etena sacca-vajjena Sotthi me hotu sabbadā.	Through the speaking of this truth, may I be blessed always.
[N'atthi me saraṇaṃ aññaṃ] Dhammo me saraṇaṃ varaṃ	I have no other refuge. The Dhamma is my foremost refuge.
Etena sacca-vajjena Sotthi me hotu sabbadā.	Through the speaking of this truth, may I be blessed always.
[N'atthi me saraṇaṃ aññaṃ] Saṅgho me saraṇaṃ varaṃ	I have no other refuge. The Saṅgha is my foremost refuge.
Etena sacca-vajjena Sotthi me hotu sabbadā.	Through the speaking of this truth, may I be blessed always.

Sīluddesa-pāṭha
Pāli	English
Sīluddesa-pāṭha	The Summary on Virtue
Handa mayaṃ sīluddesa-pāṭhaṃ bhaṇāma se:	Let us recite the summary on Virtue:
[Bhāsitam-idaṁ] tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena: “Sampanna-sīlā bhikkhave viharatha sampanna-pāṭimokkhā. Pāṭimokkha-saṁvara-saṁvutā viharatha ācāra-gocara-sampannā. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhatha sikkhāpadesū” ti.	This was said by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: “Live consummate in virtue, bhikkhus, and consummate in the Pāṭimokkha. Live restrained with the restraint of the Pāṭimokkha, consummate in your behavior & sphere of activity. Train yourselves, having undertaken the training rules, seeing danger in the slightest faults.”
Tasmā tih’amhehi sikkhitabbaṁ: “Sampanna-sīlā viharissāma sampanna-pāṭimokkhā. Pāṭimokkha-saṁvara-saṁvutā viharissāma ācāra-gocara-sampannā. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhissāma sikkhāpadesū” ti. Evañ-hi no sikkhitabbaṁ.	Therefore we should train ourselves: “We will live consummate in virtue, consummate in the Pāṭimokkha. We will live restrained with the restraint of the Pāṭimokkha, consummate in our behavior & sphere of activity. We will train ourselves, having undertaken the training rules, seeing danger in the slightest faults.” That’s how we should train ourselves.

Tāyana-gāthā
Pāli	English
Tāyana-gāthā	Verses to Tāyana
Handa mayaṁ Tāyana-gāthāyo bhaṇāmase:	Let us recite the verses to Tāyana:
[Chinda sotaṁ] parakkamma Kāme panūda brāhmaṇa Nappahāya muni kāme N’ekattam-upapajjati.	Having striven, brahman, cut the stream. Expel sensual passions. Without abandoning sensual passions, a sage encounters no oneness of mind.
Kayirā ce kayirāth’enaṁ Daḷham-enaṁ parakkame Sithilo hi paribbājo Bhiyyo ākirate rajaṁ. Akataṁ dukkaṭaṁ seyyo Pacchā tappati dukkaṭaṁ. Katañ-ca sukataṁ seyyo Yaṁ katvā nānutappati.	If something’s to be done, then work at it firmly, for a slack going-forth kicks up all the more dust. It’s better to leave a misdeed undone. A misdeed burns you afterward. Better that a good deed be done that, when you’ve done it, you don’t regret.
Kuso yathā duggahito Hattham’evānukantati Sāmaññaṁ dupparāmaṭṭhaṁ Nirayāyūpakaḍḍhati. Yaṅ-kiñci sithilaṁ kammaṁ Saṅkiliṭṭhañ-ca yaṁ vataṁ Saṅkassaraṁ brahmacariyaṁ Na taṁ hoti, mahapphalan’ti.	Just as sharp-bladed grass, if wrongly held, wounds the very hand that holds it, the contemplative life, if wrongly grasped, drags you down to hell. Any slack act, defiled observance, or fraudulent life of celibacy bears no great fruit.

Ovāda-pāṭimokkha Gāthā
Pāli	English
Ovāda-pāṭimokkha Gāthā	Pāṭimokkha Exhortation Verses
[Uddiṭṭhaṃ kho] tena bhagavatā jānatā passatā arahatā sammā-sambuddhena: Ovāda-pāṭimokkhaṃ tīhi gāthāhi.	This was summarized by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened-the Pāṭimokkha Exhortation in three verses:
Khantī paramaṃ tapo tītikkhā	Patient forbearance is the highest austerity.
Nibbānaṃ paramaṃ vadanti buddhā,	Unbinding is highest say the Buddhas.
Na hi pabbajito parūpaghātī	He is no monk who injures another;
Samaṇo hoti paraṃ viheṭhayanto.	nor a contemplative, he who oppresses another.
Sabba-pāpassa akaraṇaṃ	The non-doing of all evil,
Kusalassūpasampadā	the performance of what is skillful,
Sacitta-pariyodapanaṃ	the cleansing of one's own mind:
Etaṃ buddhāna-sāsanaṃ.	That is the Buddhas' teaching.
Anūpavādo anūpaghāto	Not disparaging, not injuring,
Pāṭimokkhe ca saṃvaro	restraint in line with the Pāṭimokkha,
Mattaññutā ca bhattasmiṃ	moderation in food,
Pantañ-ca sayan'āsanaṃ.	dwelling in seclusion,
Adhicitte ca āyogo	commitment to the heightened mind:
Etaṃ buddhāna-sāsanan'ti.	That is the Buddhas' teaching.

Group & Individual Uposatha

Mutual purity. In an assembly of only three bhikkhus, the Pāṭimokkha may not be recited. Instead, the bhikkhus must declare their mutual purity. To do this, they meet in the uposatha hall, and one of the bhikkhus gives the motion:

Suṇantu me bhante [āvuso] āyasmantā, ajj'uposatho paṇṇaraso [cātuddaso], yad'āyasmantānaṃ pattakallaṃ, mayaṃ aññam-aññaṃ pārisuddhi-uposathaṃ kareyyāma.

This means: "May the venerable ones listen to me, sirs [friends]. Today is the uposatha of the fifteenth [fourteenth]. If the venerable ones are ready, we should perform our uposatha of mutual purity."

Then the most senior bhikkhu, with his robe arranged over one shoulder, gets into the kneeling position and, with hands raised in añjali, says three times:

Parisuddho ahaṃ āvuso.

Parisuddho'ti maṃ dhāretha.

This means: "I, friends, am pure. Remember me as pure."

Then in descending order of seniority, the other two bhikkhus follow suit, the only difference being that each says (also three times):

Parisuddho ahaṃ bhante.

Parisuddho'ti maṃ dhāretha.

This changes the "friends" to the more respectful "sirs."

Purity. If there are only two bhikkhus in the assembly, they simply declare their purity to each other, without a motion. The more senior bhikkhu, with his robe arranged over one shoulder, gets into the kneeling position and, with hands raised in añjali, says three times:

Parisuddho ahaṃ āvuso.

Parisuddho'ti maṃ dhārehi.

This means: "I, friend, am pure. Remember me as pure.

The junior bhikkhu follows suit, with the difference that he says (again, three times):

Parisuddho ahaṃ bhante.

Parisuddho'ti maṃ dhāretha.

This changes the "friend" to "sir," and the verb ending to the more respectful plural form.

Determination. If there is only one bhikkhu, he should go to the place where the bhikkhus normally meet for the uposatha-the uposatha hall, a pavilion, or the root of a tree-should set out drinking water and washing water, should prepare a seat and light a lamp, and then sit down. If other bhikkhus happen to arrive, he should perform the uposatha with them. If not, he should make the following determination:

Ajja me uposatho.

(Today is my uposatha.)

The Commentary notes that one may also add the word paṇṇaraso (the fifteenth) or cātuddaso (the fourteenth), as appropriate, to the end of the determination, but this is optional.

Pavāraṇā

PRELIMINARY DUTIES

PAVĀRAṆĀ-karaṇato pubbe nava-vidhaṃ pubba-kiccaṃ kātabbaṃ hoti:
Taṇṭhāna-sammajjanañ-ca;
tattha padīp'ujjalanañ-ca;
āsana-paññapanañ-ca;
pānīya-paribhojanīyūpaṭṭhapanañ-ca;
chandārahānaṃ bhikkhūnaṃ chandāharaṇañ-ca;
tesaññeva AKATA-PAVĀRAṆĀNAṂ PAVĀRAṆĀYA-PI āharaṇañ-ca;
utukkhānañ-ca;
bhikkhu-gaṇanā ca;
bhikkhunīnam-ovādo cā'ti.
Tattha purimesu catūsu kiccesu padīpa-kiccaṃ idāni suriya-lokassa atthitāya
n'atthi. Aparāni tīṇi bhikkhūnaṃ vattaṃ jānantehi bhikkhūhi katāni
pariniṭṭhitāni honti.
Chandāharaṇa PAVĀRAṆĀ-āharaṇāni pana imissaṃ sīmāyaṃ hattha-pāsaṃ vijahitvā
nisinnānaṃ bhikkhūnaṃ abhāvato n'atthi.
Utukkhānaṃ nāma, ettakaṃ atikkantaṃ ettakaṃ avasiṭṭhanti evaṃ utu-ācikkhanaṃ.
Utūnīdha pana sāsane hemanta-gimha-vassānānaṃ vasena tīṇi honti.
Ayaṃ vassānotu. Imasmiñ-ca utumhi satta ca uposathā ekā ca pavāraṇā. Iminā
pakkhena-
EKĀ PAVĀRAṆĀ SAMPATTĀ,
pañca uposathā atikkantā,
dve uposathā avasiṭṭhā. [pvr1]
Iti evaṃ sabbehi āyasmantehi utukkhānaṃ dhāretabbam.

( Evaṃ, bhante )

Bhikkhu-gaṇanā nāma imasmiṃ PAVĀRAṆ'AGGE PAVĀRAṆATTHĀYA sannipatitā bhikkhū
ettakāti bhikkhūnaṃ gaṇanā. Imasmim-pana PAVĀRAṆ'AGGE pañca bhikkhū
sanni-patitā honti. Iti sabbehi āyasmantehi bhikkhu-gaṇanā'pi dhāretabbā.

( Evaṃ, bhante )

Bhikkhunīnam-ovādo pana idāni tāsaṃ natthitāya n'atthi.
Iti sakaraṇ'okāsānaṃ pubba-kiccānaṃ katattā, nikkaraṇ'okāsānaṃ pubba-kiccānaṃ
pakatiyā pariniṭṭhitattā.
Evan-taṃ navavidhaṃ pubba-kiccaṃ pariniṭṭhitaṃ hoti.
Niṭṭhite ca pubba-kicce.
Sace so divaso cātuddasī-paṇṇarasī-sāmaggīnamaññataro yathājja PAVĀRAṆĀ
PAṆṆARASĪ [CĀTUDDASĪ],
1. yāvatikā ca bhikkhū kammappattā SAṄGHA-PAVĀRAṆĀRAHĀ, PAÑCA vā tato vā
atirekā pakatattā pārājikaṃ anāpannā saṅghena vā anukkhittā,
2. te ca kho hatthapāsaṃ avijahitvā eka-sīmāyaṃ ṭhitā,
3. tesañ-ca vikāla-bhojanādivasena vatthu-sabhāgāpattiyo ce na vijjanti,
4. tesañ-ca hatthapāse hatthapāsato bahikaraṇavasena vajjetabbo koci
vajjanīya-puggalo ce n'atthi.
Evan-taṃ PAVĀRAṆĀ-kammaṃ imehi catūhi lakkhaṇehi saṅgahitaṃ pattakallaṃ nāma
hoti, kātuṃ yuttarūpaṃ.
PAVĀRAṆĀ-kammassa pattakallattaṃ viditvā idāni KARIYAMĀNĀ PAVĀRAṆĀ saṅghena
ANUMĀNETABBĀ.

( Sādhu, bhante )

[pvr1]

If the rainy season has an additional month, this paragraph should be:

Ayaṃ vassānotu. Imasmiñ-ca utumhi adhikamāsa-vasena nava ca uposathā
ekā ca pavāraṇā. Iminā pakkhena-
EKĀ PAVĀRAṆĀ SAMPATTĀ,
satta uposathā atikkantā,
dve uposathā avasiṭṭhā.

THE MOTION

Suṇātu me bhante saṅgho. Ajja pavāraṇā paṇṇarasī [cātuddasī]. Yadi saṅghassa pattakallaṃ, saṅgho te-vācikaṃ pavāreyya.

"Venerable sirs, may the Community listen to me. Today is the Invitation day on the fifteenth [fourteenth]. If the Community is ready, the Community should invite with three statements."

If the Invitation is a harmony Invitation, change paṇṇarasī to sāmaggī.

If each bhikkhu is to state his invitation twice, the word te-vācikaṃ should be changed to dve-vācikaṃ. If once, to eka-vācikaṃ.

THE INVITATION

Senior bhikkhu: Saṅghaṃ āvuso pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

Dutiyam-pi āvuso saṅghaṃ pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

Tatiyam-pi āvuso saṅghaṃ pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

"Friends, I invite the Community. With regard to what is seen, heard, or suspected, may you speak to me out of sympathy. On seeing (the offense) I will make amends. A second time .... A third time, friends, I invite the Community .... On seeing (the offense) I will make amends."

The remaining bhikkhus then state their invitations in line with seniority, changing "Saṅghaṃ āvuso" to "Saṅgham-bhante," and "āvuso" to "bhante"- i.e., "friends" to "venerable sirs," thus:

Saṅgham-bhante pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

Dutiyam-pi bhante saṅghaṃ pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

Tatiyam-pi bhante saṅghaṃ pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

Group & Individual Pavāraṇā

Mutual Invitation. If the assembly contains four bhikkhus, the motion is:

Suṇāntu me āyasmanto. Ajja pavāraṇā paṇṇarasī [cātuddasī]. Yad'āyasmantānaṃ pattakallaṃ, mayaṃ aññam-aññaṃ pavāreyyāma.

This means: "Listen to me, sirs. Today is the Invitation day on the fifteenth [fourteenth]. If you are ready, we should invite one another."

The bhikkhus should then invite one another, in line with seniority. Because there are so few of them, each should invite three times:

Ahaṃ āvuso [bhante] āyasmante pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

Dutiyam-pi āvuso [bhante] āyasmante pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

Tatiyam-pi āvuso [bhante] āyasmante pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ upādāya. Passanto paṭikkarissāmi.

This means: "Friends [venerable sirs], I invite you. With regard to what is seen, heard, or suspected, may you speak to me out of sympathy. On seeing (the offense) I will make amends. A second time .... A third time, friends [venerable sirs], I invite you .... On seeing (the offense) I will make amends."

If the assembly contains three bhikkhus, they follow the same procedure as for four, except that āyasmanto is changed to āyasmantā, both in the motion and in the invitation, as is appropriate when addressing two rather than three people.

If the assembly contains only two bhikkhus, they do not make a motion. Each simply invites the other, saying:

Aham āvuso [bhante] āyasmantaṃ pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya. Passanto paṭikkarissāmi.

Dutiyam-pi āvuso [bhante] āyasmantaṃ pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya. Passanto paṭikkarissāmi.

Tatiyam-pi āvuso [bhante] āyasmantaṃ pavāremi. Diṭṭhena vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā anukampaṃ upādāya. Passanto paṭikkarissāmi.

Determination. If the assembly consists of only one bhikkhu, he is to prepare the place as he would for determining an uposatha observance. When he is sure that no one is coming, he may determine his Invitation:

Ajja me pavāraṇā.

(Today is my Invitation.)

As with the uposatha, the Commentary recommends adding paṇṇarasī (the fifteenth) or cātuddasī (the fourteenth) at the end of the determination, but this is optional.

References:

[1]	Bhikkhu Pāṭimokkha. Pāli English.Ṭhānissaro ( PDF mirror , PDF 2Up mirror )

[2]	A Translation and Analysis of the Pātimokkha by Bhikkhu Ñāṇatusita (PDF) ( PDF mirror )

[3]	比库巴帝摩卡玛欣德尊者敬译 MHD 05 沙马内勒学处 ( PDF mirror )

[4]	(1, 2) Splendid Moons - uposatha moonday calendar (GitHub)

[5]	The Buddhist Monastic Code

[6]	Bhikkhu Manual

[7]	After the Pāṭimokkha