巴利律藏 227 条戒律—佛教正法的命脉
本文在此只列出律藏 227 条戒律的条款。整套律藏总共有六本，其中包含了批注和对戒律的种种问题。想深入律藏的人们能学巴利文或英文，来充份阅览律藏。
「诸比丘，这三种东西是亳无隐瞒的照耀给人们看的。三者为何？一为明月、二为炎阳、三为如来经律也。」《增支部.第3.13.129经》
「诸比丘，海平而其水不溢于大洋，戒严而不惜身躯持之。」《律藏.小品》
「缘于此事，诸比丘，我当为比丘立下戒条。我如此做有十个目的，即为了：僧团的优越、僧团的和平、克制无耻者、善自制的比丘得安宁、制伏今世诸漏、防止来世诸漏、令无信者生信、令有信者其信增长、建立正法，以及守护戒律。」《南传律藏.经分别.波罗夷》
「只要诸比丘仍然正道而活，世上就不会少了阿罗汉。」《长部.大般涅槃经》
那先尊者：「陛下，如有位王中之王对儿子们说：『儿子们，这大国在每一方都遍布远至大洋，以我们现有的军备，要长久维持这国土是很难的。当我不在世时，你们最好舍弃边境区域。』如此，陛下，当他们的父王死后，那些王子们是否会舍弃边境区域？」弥陵陀王：「不会，尊者。诸王的贪婪不只如此。为了满足自己对权力的欲忘，那些王子只有可能会并吞比本身国土大上两三倍的国家，但绝不会舍弃己拥有的国土。」那先尊者：「如是，陛下，佛陀是为了考验诸比丘才这么说：『阿难陀，当我入灭之后，若僧团愿意，则可废除小小戒。』陛下，为了彻底解脱痛苦，以及为了正法，诸佛子甚至愿意不只多持守一自五十戒，如此他们怎么可能会舍弃世尊原本已制的戒呢？」《弥陵陀王问经》
四波罗夷法（Parajika）
犯此法规的比丘必须被逐出僧团，并一生之中不能再做比丘。这是律藏里最严重的处份。
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 the sexual act, even with a female animal, he is defeated and no longer in communion.
1. 有任何性行为，甚至是跟一只动物。犯 Parajika.
2. Should any bhikkhu, in the manner of stealing, 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 is defeated and no longer in communion.
2. 有任何盗窃的行为，或拿取未被给予的东西，在有人住的地方或在森林里。犯 Parajika.
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 (thus): "My good man, what use is this wretched, 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 communion.
3. 有意杀人，或指使人杀，或夸赞死亡的优点，或煽动他人去死。犯 Parajika.
4. Should any bhikkhu, without direct knowledge, boast of 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 communion.
4. 除了是自我评估过高以外，如果夸赞自己拥有超人类的能力，超知识，等等。犯 Parajika.
十三僧伽婆尸沙法（Sanghadisesa ）
犯此法规的比丘须经僧团数次议会。
1. Intentional discharge of semen, except while dreaming, entails initial and subsequent meetings of the Community.
1. 有意图的射精，除非是在梦里。犯 Sanghadisesa.
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. 为情欲所征服，动了心，和女人有身体接触，握她的手，握她的头发，抱她身体的一部份。犯 Sanghadisesa.
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. 为情欲所征服，动了心，用猥亵的话暗示女人上床，像年轻男女一样。犯 Sanghadisesa.
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 highest 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. 为情欲所征服，动了心，用赞美他自己的感官的语言来暗示女人上床。犯 Sanghadisesa.
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. 从事男女之间的婚姻和关系。犯 Sanghadisesa.
6. When a bhikkhu is building a hut from (gains acquired by) his own begging -- having no sponsor, destined for himself -- he is to build it 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 build a hut 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 exceed the standard, it entails initial and subsequent meetings of the Community.
6. 拿由乞讨而获得的利益来建自己的小屋时 (无赞助者)，地点，屋子大小，和仪式必须合律藏规定。不然犯 Sanghadisesa.
7. When a bhikkhu is building a large dwelling -- 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 build a large dwelling 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. 为自己建大型住处时 (有赞助者)，地点和仪式必须合律藏规定。不然犯 Sanghadisesa.
8. Should any bhikkhu, malicious, angered, displeased, charge a (fellow) bhikkhu with an unfounded case involving defeat, (thinking)，"Surely with this I may bring about his fall from the 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 anger, it entails initial and subsequent meetings of the Community.
8. 当生气，不满，和恶意控告另一位比丘犯 Parajika 而无凭证时，犯 Sanghadisesa.
9. Should any bhikkhu, malicious, angered, displeased, using as a mere ploy an aspect of an issue that pertains otherwise, charge a bhikkhu with a case involving defeat, (thinking)，"Surely with this I may bring about his fall from the 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 anger, it entails initial and subsequent meetings of the Community.
9. 当生气，不满，恶意，只是为了娱乐控告另一位比丘犯 Parajika 时，犯 Sanghadisesa.
10. Should any bhikkhu agitate for a schism in a Community in concord, or should he persist in taking up an issue conducive to schism, the bhikkhus should admonish him thus: "Do not, Ven. sir, agitate for a schism in a Community in concord or persist in taking up an issue conducive to schism. Let the venerable one be reconciled with the Community, for a Community in concord, on complimentary terms, free from dispute, having a common recitation, dwells in peace."And should that bhikkhu, admonished thus 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. 动摇僧团并想其分裂，如果被训诫三次仍不改，犯 Sanghadisesa.
11. Should bhikkhus -- one, two, or three -- who are followers and partisans of that bhikkhu, say, "Do not, Ven. sirs, admonish that bhikkhu in any way. He is an exponent of the Dhamma, an exponent of the Vinaya. He acts with our consent and approval. He knows, he speaks for us, and that is pleasing to us," other bhikkhus are to admonish them thus: "Do not say that, Ven. sirs. That bhikkhu is not an exponent of the Dhamma and he is not an exponent of the Vinaya. Do not, Ven. sirs, approve of a schism in the Community. Let the venerable ones' (minds) be reconciled with the Community, for a Community in concord, on complimentary terms, without dispute, with a common recitation, dwells in peace."And should those bhikkhus, thus admonished, 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 by the bhikkhus they desist, that is good. If they do not desist, it entails initial and subsequent meetings of the Community.
11. 一群比丘 (一人，二人，或更多) 崇尚一个比丘而不允许他人训诫他，如果这群比丘因这事被训诫三次仍不改，犯 Sanghadisesa.
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 (Patimokkha) recitation, makes himself unadmonishable (saying)，"Do not, venerable ones, say anything to me, good or bad; and I will not say anything to the venerable ones, good or bad. Refrain, venerable ones, from admonishing me" -- the bhikkhus should 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 be 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.
12. 如果一个比丘因性格而难受他人训诫，在合乎戒律的规则下被他人训诫而不受，如果超过三次仍不改， 犯 Sanghadisesa.
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, Ven. sir, are a corrupter of families, a man of depraved conduct. Your depraved conduct is both seen and heard about; the families you have corrupted are both seen and heard about. Leave this monastery, Ven. sir. Enough of your staying here."And should that bhikkhu, thus admonished by the bhikkhus, say about the bhikkhus, "The bhikkhus are prejudiced by favoritism, prejudiced by aversion, prejudiced by delusion, prejudiced by 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, Ven. sir. The bhikkhus are not prejudiced by favoritism, are not prejudiced by aversion, are not prejudiced by delusion, are not prejudiced by fear. You, Ven. 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, Ven. 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. 如果一比丘是村庄或镇里家庭的腐败者，他的行为是卑鄙的。当这事被看见和听见，而那些受害家庭被看见和听见。如果他被训诫三次仍不改，犯 Sanghadisesa.
二不定法（Aniyata）
比丘犯这条戒律将受到不定的处份。
1. Should any bhikkhu sit in private, alone with a woman in a seat secluded enough to lend itself (to the sexual act)，so that a female lay follower whose word can be trusted, having seen (them)，might describe it as constituting any of three cases -- involving either defeat, communal meetings, or confession -- then the bhikkhu, acknowledging having sat (there)，may be dealt with for any of the three cases -- involving defeat, communal meetings, or confession -- or he may be dealt with for whichever case the female lay follower described. This case is undetermined.
1. 任何比丘私下独自和女人坐在一起，足够可以发生性行为。而一位可被信任的女信众看到了他们，她可能将其叙述为犯了以下三种戒律：Parajika, Sanghadisesa, 或Pacittiya. 而这位比丘承认了有坐在那里，有可能受任何这三种处份：Parajika, Sanghadisesa, 或Pacittiya. 或者任何其它女信众所描述的情况。这件事是不一定的。
2. In case a seat is not sufficiently secluded to lend itself (to the sexual act) but sufficiently so to address lewd words to a woman, should any bhikkhu sit in private, alone with a woman in such a seat, so that a female lay follower whose word can be trusted, having seen them, would describe it as constituting either of two cases -- involving communal meetings or confession -- then the bhikkhu, acknowledging having sat (there)，is to be dealt with for either of the two cases -- involving communal meetings or confession -- or he is to be dealt with for whichever case the female lay follower described. This case too is undetermined.
2. 任何比丘私下独自和女人坐在一起，不足够可以发生性行为，但足够可以对她说猥亵的字语。而一位可被信任的女信众看到了他们，她可能将其叙述为犯了以下两种戒律：Sanghadisesa, 或Pacittiya. 而这位比丘承认了有坐在那里，有可能受任何这两种处份：Sanghadisesa, 或Pacittiya. 或者任何其它女信众所描述的情况。这件事也是不一定的。
三十尼萨耆波逸提法（Nissaggiya Pacittiya）比丘犯这条戒律要告白和受到 「没收.」
第一章： 僧袍布
1. When a bhikkhu has finished his robe-making and the frame is destroyed (his kathina privileges are in abeyance)，he is to keep an extra robe-cloth ten days at most. Beyond that, it is to be forfeited and confessed.
1. 当比丘完成他的僧袍制做之后，他最多只能保留一块多的僧袍布十天，超过的话犯 Nissaggiya Pacittiya.
2. When a bhikkhu has finished his robe-making and the frame is destroyed (his kathina privileges are in abeyance): 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. 当比丘完成他的僧袍制做之后，他如果离开他的三件僧袍一晚 -- 除非被比丘们同意，犯 Nissaggiya Pacittiya.
3. When a bhikkhu has finished his robe-making and the kathina privileges are in abeyance: If out-of-season robe-cloth accrues to him, he may accept it if he so desires. Once he accepts 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 if he has an expectation for filling the lack. Should he keep it beyond that, even when there is an expectation (for further cloth)，it is to be forfeited and confessed.
3. 当比丘完成他的僧袍制做之后，如果他被赠予它季的僧袍布，他可以接受，一旦接受了，他必须马上划记 (成为他的比丘四需要中之一)，如果布不够的话，他可以先将布放在一边最多一个月，等候其它的布。如果他保留这布超过时间，犯 Nissaggiya Pacittiya.
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. 任何比丘由一位和他无 (血缘) 关系的比丘尼帮他洗，染，或刷他用过的僧袍，犯 Nissaggiya Pacittiya.
5. Should any bhikkhu accept robe-cloth from a bhikkhuni unrelated to him -- unless it is in exchange -- it is to be forfeited and confessed.
5. 任何比丘接受一位和他无 (血缘) 关系的比丘尼的僧袍布 -- 除非是交换，犯 Nissaggiya Pacittiya.
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 stolen or destroyed. This is the proper occasion in this case.
6. 任何比丘向与他无 (血缘) 关系的男众或女众要僧袍布，除非是在适当的情况下 (比丘的僧袍被偷了或破了)，犯 Nissaggiya Pacittiya.
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 an under robe. If he accepts more than that, it is to be forfeited and confessed.
7. (接上一个规定) 如果那男众或女众赠予比丘许多块布，他只能接受最多足够他的上僧袍和下僧袍。如果他接受更多，犯 Nissaggiya Pacittiya.
8. In case a man or woman householder prepares a robe fund for the sake of an unrelated bhikkhu, thinking. "Having purchased a robe with this robe fund, I will supply 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 supplied 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. 如果一位男众或女众准备了一套僧袍给一位与他(她)无 (血缘) 关系的比丘，而这位比丘在还没被邀请前对他(她)说，「这是很好的，你(妳)能供养我这样的一件僧袍」 -- 只是为了好东西的欲望，犯 Nissaggiya Pacittiya.
9. In case two householders -- men or women -- prepare separate robe funds for the sake of a bhikkhu unrelated to them, thinking, "Having purchased separate robes with these separate robe funds of ours, we will supply 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 supplied 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. 如果两位男众或女众各准备了套僧袍给一位与他(她)们无 (血缘) 关系的比丘，而这位比丘在还没被邀请前对他(她)们说，「这是很好的，你(妳)们能供养我这样的僧袍」 -- 只是为了好东西的欲望，犯 Nissaggiya Pacittiya.
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, supply 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 supply 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 does 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 the purpose four, five, 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 the you be united with what is yours. May what is yours not be lost." This is the proper course here.
10. 如果一位信众赠予比丘买僧袍布的钱，比丘不能接受，必须由他的管理员(非比丘)接受。然后比丘(如果需要僧袍布)必须提示他的管理员去购买僧袍布二或三次，如果管理员仍未去买，比丘必须安静的站着最多到六次，如果到了这种情况而管理员仍未去买，而比丘持续还再提示，则犯 Nissaggiya Pacittiya. (钱必须送回赠予的人)第二章： 丝绸
11. Should any bhikkhu have a felt (blanket/rug) made of a mixture containing silk, it is to be forfeited and confessed.
11. 任何必丘拥有一条毛毯是有丝绸材料的，犯 Nissaggiya Pacittiya.
12. Should any bhikkhu have a felt (blanket/rug) made of pure black wool, it is to be forfeited and confessed.
12. 任何必丘拥有一条毛毯是用纯黑羊毛作的，犯 Nissaggiya Pacittiya.
13. When a bhikkhu is making a new felt (blanket/rug)，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. 当比丘在做一条毛毯时，须依律藏规定，不然犯 Nissaggiya Pacittiya.
14. When a new felt (blanket/rug) has been made by a bhikkhu, it is to be kept 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. 当比丘在完成一条毛毯时，他最少要保留六年 (才能做新的)，除非是经比丘们同意，不然犯 Nissaggiya Pacittiya.
15. When a felt sitting rug is being made by a bhikkhu, 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, he should have a new felt sitting rug made, it is to be forfeited and confessed.
15. 当比丘在做一条坐毯时，须依律藏规定，不然犯 Nissaggiya Pacittiya.
16. If wool accrues to a bhikkhu as he is going on a journey, he may accept it if he so desires. Once he accepts it, he may carry it by hand -- there being no one else to carry it -- three leagues (48 km.=30 miles) at most. Should he carry it farther than that, even if there is no one else to carry it, it is to be forfeited and confessed.
16. 如果比丘在行旅被赠予羊毛，他可以接受。一旦接受了，他必须自己用手拿，不能走超过 30 哩的距离。不然犯 Nissaggiya Pacittiya.
17. Should any bhikkhu have wool washed, dyed, or carded by a bhikkhuni unrelated to him, it is to be forfeited and confessed.
17. 任何比丘由一位和他无 (血缘) 关系的比丘尼帮他洗，染，或刷羊毛，犯 Nissaggiya Pacittiya.
18. Should any bhikkhu take gold and silver, or have it taken, or consent to its being deposited (near him)，it is to be forfeited and confessed.
18. 任何比丘拿取金银，或使人拿，或允许人放在他身旁，犯 Nissaggiya Pacittiya.
19. Should any bhikkhu engage in various types of monetary exchange, it (the income) is to be forfeited and confessed.
19. 任何比丘作任何金银交替，犯 Nissaggiya Pacittiya.
20. Should any bhikkhu engage in various types of trade, (the article obtained) is to be forfeited and confessed.
20. 任何比丘作任何金钱交易，犯 Nissaggiya Pacittiya.
第三章： 钵
21. An extra alms bowl may be kept ten days at most. Beyond that, it is to be forfeited and confessed.
21. 一个多余的钵只能被保留十天，不然犯 Nissaggiya Pacittiya.
22. Should a bhikkhu with an alms bowl having less 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 procedure here.
22. 如果一个比丘的钵没有破五个洞并要求一个新的钵，犯 Nissaggiya Pacittiya.
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. 有些律藏规定的食物可以给生病的比丘吃，接受了以后最多只能保留七天，不然犯 Nissaggiya Pacittiya.
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. 比丘只能在热季的最后一个月开始找雨季的浴布，在热季的最后半个月开始穿(作好的布)，不然犯 Nissaggiya Pacittiya.
25. Should any bhikkhu, having himself given a 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. 任何比丘在给予一块僧袍布给另一比丘后，感到气愤和不满，将其抢回或使人抢回，则犯 Nissaggiya Pacittiya.
26. Should any bhikkhu, having requested thread, have a robe woven by weavers, it is to be forfeited and confessed.
26. 任何比丘要求了织线后， 要求了缝制工缝一件僧袍，犯 Nissaggiya Pacittiya.
27. In case a man or woman householder unrelated to a bhikkhu has weavers weave robe-cloth for his sake, 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 to be woven for my sake. Make it long, make it broad, make it 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. 如果一位男众或女众使缝制工缝一套僧袍给一位与他(她)无 (血缘) 关系的比丘，而这位比丘在还没被邀请前对缝制工说，「这件僧袍是给我的。把它作长，作大，缝紧，缝好 ..。也许我回报你一些东西,」如果比丘说完之后给他们一点东西，甚至食物， 犯 Nissaggiya Pacittiya.
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. 在第三个月 Kattika 月圆的前十天，如果有块僧袍布因紧急被赠予给比丘，他可以以紧急的情况作出接受。一旦接受，他只能保留至那个季节，不然犯 Nissaggiya Pacittiya.
29. There are wilderness abodes that are considered dubious and risky. A bhikkhu living in such abodes after the (fourth-month) Kattika full moon has passed 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 longer than that -- unless authorized by the bhikkhus -- it is to be forfeited and confessed.
29. 有些地区是可疑和危险的。一个住在这种地区的比丘在第四个月 Kattika 月圆过去后，可以将他三件僧袍的一件留在村庄里。如果他有其它理由和他的僧袍分开，他最多只能分开六晚，除非被其它比丘们同意，不然犯 Nissaggiya Pacittiya.
30. Should any bhikkhu knowingly divert to himself gains that had been intended for a Community, they are to be forfeited and confessed.
30. 任何比丘在知道的情况下将给僧团的利益转为自己的，犯 Nissaggiya Pacittiya.
九十二波逸提法（Pacittiya ）
Pacittiya
比丘犯这条戒律要告白。
第一章： 谎言
1. A deliberate lie is to be confessed.
1. 一个存心的，故意的谎言。犯 Pacittiya.
2. An insult is to be confessed.
2. 一个侮辱。犯 Pacittiya.
3. Malicious tale-bearing among bhikkhus is to be confessed.
3. 恶意的在比丘们中捏造故事。犯 Pacittiya.
4. Should any bhikkhu have an unordained person recite Dhamma line by line (with him)，it is to be confessed.
4. 任何比丘和不是比丘的人吟诵佛法。犯 Pacittiya.
5. Should any bhikkhu lie down in the same lodging with an unordained person for more than two or three consecutive nights, it is to be confessed.
5. 任何比丘和不是比丘的人住在同一房舍超过二或三晚。犯 Pacittiya.
6. Should any bhikkhu lie down in the same lodging with a woman, it is to be confessed.
6. 任何必丘和女人住在同一房舍。犯 Pacittiya.
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.
7. 任何比丘教女人超过五或六段话的佛法，除非有位博识的人在场。犯 Pacittiya.
8. Should any bhikkhu report (his own) factual superior human state to an unordained person, it is to be confessed.
8. 任何比丘向不是比丘的人说他的修证 (实有)。犯 Pacittiya.
9. Should any bhikkhu report (another) bhikkhu's gross offense to an unordained person -- unless authorized by the bhikkhus -- it is to be confessed.
9. 任何比丘向不是比丘的人说另一位比丘的犯戒 -- 除非经过僧团同意。犯 Pacittiya.
10. Should any bhikkhu dig soil or have it dug, it is to be confessed.
10. 任何比丘挖土或指使人挖。犯 Pacittiya.
第二章： 住所
11. The damaging of a living plant is to be confessed.
11. 破坏一个 (活的) 植物。犯 Pacittiya.
12. Evasive speech and uncooperativeness are to be confessed.
12. 逃避的说话态度和不肯合作。犯 Pacittiya.
13. Maligning or complaining (about a Community official) is to be confessed.
13. 诽谤或抱怨一个僧团的官员。犯 Pacittiya.
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. 任何比丘把属于僧团的床，床垫，或凳子放在外面，或指使他人作，然后离开时没有将其放回或指使人放回，或没告别的离开。犯 Pacittiya.
15. Should any bhikkhu, having set out bedding in a lodging belonging to the Community -- or having had 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. 任何比丘把属于僧团的寝具放在外面，或指使他人作，然后离开时没有将其放回或指使人放回，或没告别的离开。犯 Pacittiya.
16. Should any bhikkhu knowingly lie down in a lodging belonging to the Community so as to intrude on a bhikkhu who arrived there first, (thinking)，"Whoever feels crowded will go away" -- doing it for this reason and no other -- it is to be confessed.
16. 任何比丘在知道的情况下为了硬塞进入另一比丘的房舍 (属于僧团的)，心想 「任何人觉得挤可以离开」 -- 只是为此而作这件事。犯 Pacittiya.
17. Should any bhikkhu, angry and displeased, evict a bhikkhu from a dwelling belonging to the Community -- or have him evicted -- it is to be confessed.
17. 任何比丘在愤怒和不平的情况下，驱逐一位比丘离开一个属于僧团的住宅 -- 或指使他人作。犯 Pacittiya.
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. 任何比丘坐或躺在一张上面有可拆下的床或椅子。犯 Pacittiya.
19. When a bhikkhu is building a large dwelling, he may apply 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 apply more than that, even if standing where there are no crops to speak of, it is to be confessed.
19. 任何比丘建造大房屋时，若不依律藏规定。犯 Pacittiya.
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. 任何比丘在知道的情况下将有生命的水倒掉，或指使人倒。犯 Pacittiya.
第三章： 勉励
21. Should any bhikkhu, unauthorized, exhort the bhikkhunis, it is to be confessed.
21. 任何比丘未经同意勉励比丘尼。犯 Pacittiya.
22. Should any bhikkhu, even if authorized, exhort the bhikkhunis after sunset, it is to be confessed.
22. 任何比丘，经过同意，在日落后勉励比丘尼。犯 Pacittiya.
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. 任何比丘到比丘尼部勉励比丘尼，除非是在适当的情况下 (一位比丘尼病了)。犯 Pacittiya.
24. Should any bhikkhu say that the bhikkhus exhort the bhikkhunis for the sake of personal gain, it is to be confessed.
24. 任何比丘说比丘们勉励比丘尼们是为了自己的利益。犯 Pacittiya.
25. Should any bhikkhu give robe-cloth to a bhikkhuni unrelated to him, except in exchange, it is to be confessed.
25. 任何比丘给一位和他没(血缘)关系的比丘尼僧袍，除非是交换。犯 Pacittiya.
26. Should any bhikkhu sew a robe or have it sewn for a bhikkhuni unrelated to him, it is to be confessed.
26. 任何比丘缝制或指使人缝制一件僧袍给一位和他没(血缘)关系的比丘尼。犯 Pacittiya.
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. 任何比丘安排和一位比丘尼行旅，时间达一个村镇和下一个，除非是在适当的情况下 (路必须以篷车穿越，而且可疑和危险的)。犯 Pacittiya.
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. 任何比丘安排和比丘尼坐船往上流或下流，除非是为了渡到对岸。犯 Pacittiya.
29. Should any bhikkhu knowingly eat almsfood donated through the prompting of a bhikkhuni, except for food that householders had already intended for him prior (to her prompting)，it is to be confessed.
29. 任何比丘在知道的情况下 (经比丘尼激励) 吃比丘尼赠与的食物，除非给比丘尼食物的人在之前便有意给此比丘 (经比丘尼激励)。犯 Pacittiya.
30. Should any bhikkhu sit in private, alone with a bhikkhuni, it is to be confessed.
30. 任何比丘和比丘尼私下坐着。犯 Pacittiya.
第四章： 食物
31. A bhikkhu who is not ill may eat one meal at a public alms center. Should he eat more than that, it is to be confessed.
31. 一个无病的比丘可在一个公众的食堂用餐一次。如果超过一次。犯 Pacittiya.
32. A group meal, except on 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, an extraordinary occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here.
32. 团体的用餐，除非是在适当的情况下 (生病时，赠与僧袍时，制做僧袍时，要上旅程时，要上船时，在非常的情况下，当是修行者供养时)，犯 Pacittiya.
33. An out-of-turn meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth (the robe season)，a time of making robes. These are the proper occasions here.
33. 在不适当的时间用餐，除非是在适当的情况下 (生病时，赠与僧袍时，制做僧袍时)，犯 Pacittiya.
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. 当比丘到达他家住宅且被供养点心时，他可以拿二到三钵 (他必须和其它比丘共享)。如果他拿更多。犯 Pacittiya.
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 left over, it is to be confessed.
35. 任何比丘用过餐后并拒绝另一供养，另外又吃(不是剩下的)食物。犯 Pacittiya.
36. Should any bhikkhu, knowingly and wishing to find fault, present staple or non-staple food to a bhikkhu who has eaten and turned down an offer (for further food)，saying, "Here, bhikkhu, chew or consume this" -- when it has been eaten, it is to be confessed.
36. 任何比丘在知道的情况下想找他人错误，给一位比丘(用过餐后并拒绝另一供养)食物，当他吃后。犯 Pacittiya.
37. Should any bhikkhu chew or consume staple or non-staple food at the wrong time, it is to be confessed.
37. 任何比丘在不对的时间进食。犯 Pacittiya.
38. Should any bhikkhu chew or consume stored-up staple or non-staple food, it is to be confessed.
38. 任何比丘吃存留的食物。犯 Pacittiya.
39. There are these finer staple foods, i.e.，ghee, fresh butter, oil, honey, sugar/molasses, fish, meat, milk, and curds. Should any bhikkhu who is not ill, having asked for finer staple foods such as these for his own sake, then eat them, it is to be confessed.
39. 任何无病的比丘为了自己要求上等的食物(如奶油，油，蜂蜜，糖，鱼，肉，奶，和凝乳)和吃下这些食物。犯 Pacittiya.
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. 任何比丘放进他的嘴里一个未被给予的食物 ，除非是水和牙齿清洁用品 。犯 Pacittiya.
第五章： 裸修行者
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. 任何比丘给裸修行者和流浪者食物。犯 Pacittiya.
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," if doing it for that reason and no other, it is to be confessed.
42. 任何比丘对另一比丘说，「来，朋友，我们一起去托钵,」 然后不管他有没有得到食物 -- 彻走他说，「走开，朋友。我不喜欢和你一起坐或说话。我想自己一个人,」 如果只是为了这个理由而这么作。犯 Pacittiya.
43. Should a bhikkhu sit intruding on a family "with its meal," it is to be confessed.
43. 如果一个比丘坐着而打扰到一个家庭的(有色的)情趣。犯 Pacittiya.
44. Should any bhikkhu sit in private on a secluded seat with a woman, it is to be confessed.
44. 任何比丘和女人私下坐在无人之地。犯 Pacittiya.
45. Should any bhikkhu sit in private, alone with a woman, it is to be confessed.
45. 任何比丘和女人私下独自坐着。犯 Pacittiya.
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 times, it is to be confessed. Here the proper times are these: the time of giving cloth, the time of making robes. These are the proper times here.
46. 任何比丘被邀请供养时，没告别便离开，在供养前或后，除非是在适当时间 (给予僧袍，制做僧袍)，犯 Pacittiya.
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 for longer than that -- unless the invitation is renewed or is permanent -- it is to be confessed.
47. 无病的比丘可接受一个 (四个月的) 遥请被供养。如果他接受更久，除非邀请被更新或遥请是永久的，犯 Pacittiya.
48. Should any bhikkhu go to see an army on active duty, unless there is a suitable reason, it is to be confessed.
48. 任何比丘去见在执行的，除非有恰当的理由，犯 Pacittiya.
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 longer than that, it is to be confessed.
49. 如果有任何理由一位比丘和军队连续在一起二或三晚，如果他待更久，犯 Pacittiya.
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. 如果一位比丘和要去打仗的军队连续在一起二或三晚，听军令，军队阵形，或去看军队的单位，犯 Pacittiya.
第六章： 酒精饮品
51. The drinking of alcohol or fermented liquor is to be confessed.
51. 喝酒或发酵的酒类饮料。犯 Pacittiya.
52. Tickling with the fingers is to be confessed.
52. 骚另一比丘养。犯 Pacittiya.
53. The act of playing in the water is to be confessed.
53. 玩水。犯 Pacittiya.
54. Disrespect is to be confessed.
54. 无礼或不尊重。犯 Pacittiya.
55. Should any bhikkhu try to frighten another bhikkhu, it is to be confessed.
55. 任何比丘惊吓另一比丘。犯 Pacittiya.
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. 任何无病的比丘，为了取暖，起火或指使他人起，除非有适当的理由，犯 Pacittiya.
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 times here.
57. 任何比丘在半个月内洗两次澡，除非是在适当的情况之下 (热季的最后一个月和热季的一半，雨季的第一个月，生病时，工作时，旅行时，有风或有雨时)，犯 Pacittiya.
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. 当接受新僧袍时，必须用以下颜色划下记号： 绿，咖啡，或黑。如果比丘在作记号前使用新僧袍，犯 Pacittiya.
59. Should any bhikkhu, himself having placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female probationer, 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. 任何比丘将一件僧袍和他人共享 (非可使用的僧袍，目的只是为了存放多余的僧袍)，然后在此共享权﹑彻消前使用，犯 Pacittiya.
60. Should any bhikkhu hide (another) bhikkhu's bowl, robe, sitting cloth, needle case, or belt -- or have it hidden -- even as a joke, it is to be confessed.
60. 任何比丘隐藏另一比丘的钵，僧袍，坐垫，回针，或皮带 - 或指使他人隐藏 -- 就算是玩笑，犯 Pacittiya.
第七章： 动物
61. Should any bhikkhu knowingly deprive an animal of life, it is to be confessed.
61. 任何比丘在知道的情况下杀害一只动物的生命，犯 Pacittiya.
62. Should any bhikkhu knowingly make use of water with living beings in it, it is to be confessed.
62. 任何比丘在知道的情况下使用水里有生命的水，犯 Pacittiya.
63. Should any bhikkhu knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed.
63. 任何比丘在知道的情况下用煽动来唤起一件已正确处理过的争论，犯 Pacittiya.
64. Should any bhikkhu knowingly conceal another bhikkhu's serious offense, it is to be confessed.
64. 任何比丘在知道的情况下隐瞒另一比丘的严重犯戒，犯 Pacittiya.
65. Should any bhikkhu knowingly give full ordination to an individual less than twenty years of age, the individual is not ordained and the bhikkhus are blameworthy; and as for him (the preceptor)，it is to be confessed.
65. 任何比丘在知道的情况下给一个未满二十岁的人出家，那个人等于没出家，比丘该被责备，而比丘犯 Pacittiya.
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. 任何比丘在知道的情况下安排和一车的贼一同出行，甚至只有一个存镇和下个的时间，犯 Pacittiya.
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. 任何比丘安排和女人一同出行，甚至只有一个存镇和下个的时间，犯 Pacittiya.
68. Should any bhikkhu say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive for me, when indulged in, are not genuine obstructions," the bhikkhus should 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 indulged in they are genuine obstructions."And should the 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. 任何比丘误解佛法而被训诫三次仍不改，犯 Pacittiya.
69. Should any bhikkhu knowingly consort, join in communion, or lie down in the same lodging 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. 任何比丘在知道的情况下和一个观念不正确而未摒弃那观念的比丘结伴，同伙，或住在同一房舍里，犯 Pacittiya.
70. And if a novice should say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive for me when indulged in, are not genuine obstructions," the bhikkhus should 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 indulged in they are genuine obstructions."And should that novice, thus admonished by the bhikkhus, persist as before, the bhikkhus should admonish him as follows: "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 lodgings two or three nights with the bhikkhus. Away with you! Out of our sight! (literally, 'Get lost!')"Should any bhikkhu knowingly support, receive services from, consort with, or lie down in the same lodging with a novice thus expelled, it is to be confessed.
70. 任何见习比丘误解佛法而被训诫三次仍不改，而任何比丘在知道的情况下支持那见习比丘，接受服务，与其结伴，或住在同一房舍里犯 Pacittiya.
第八章： 戒律
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, experienced and learned in the discipline," it is to be confessed. Bhikkhus, (a training rule) is to be understood, is to be asked about, is to be pondered. This is the proper course here.
71. 任何比丘被依法训诫后，如不依法，犯 Pacittiya.
72. Should any bhikkhu, when the Patimokkha is being repeated, say, "Why are these lesser and minor training rules repeated when they lead only to anxiety, bother and confusion?" the criticism of the training rules is to be confessed.
72. 任何比丘，当律藏被重述时，批评较不重要和较低的戒律时，犯 Pacittiya.
73. Should any bhikkhu, when the Patimokkha is being recited every half-month, say, "Just now have I heard that this case, too, is handed down in the Patimokkha, is included in the Patimokkha, and comes up for recitation every half-month;" and if other bhikkhus should know, "That bhikkhu has already sat through two or three recitations of the Patimokkha, 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 deception is to be exposed: "It is no gain for you, friend, it is ill-done, that when the Patimokkha is being recited, you do not pay proper attention and take it to heart." Here the deception is to be confessed.
73. 任何比丘，当律藏被重述时，提出意见 (如律藏不全)，而却不实，犯 Pacittiya.
74. Should any bhikkhu, angered and displeased, give a blow to (another) bhikkhu, it is to be confessed.
74. 任何比丘因生气和不满重击另一比丘，犯 Pacittiya.
75. Should any bhikkhu, angered and displeased, raise his hand against (another) bhikkhu, it is to be confessed.
75. 任何比丘因生气和不满升起手攻击另一比丘，犯 Pacittiya.
76. Should any bhikkhu charge a bhikkhu with an unfounded sanghadisesa (offense)，it is to be confessed.
76. 任何比丘无凭证的指责另一比丘犯 Sanghadisesa, 犯 Pacittiya.
77. Should any bhikkhu purposefully provoke anxiety in (another) bhikkhu, (thinking,) "This way, even for just a moment, he will have no peace" -- if doing it for just this reason and no other -- it is to be confessed.
77. 任何比丘恶意的使另一比丘忧虑，心想，「这样他就没有平静」 -- 如果只为此而作 -- 犯 Pacittiya.
78. Should any bhikkhu stand eavesdropping on bhikkhus when they are arguing, quarreling, and disputing, thinking, "I will overhear what they say" -- if doing it for just this reason and no other -- it is to be confessed.
78. 任何比丘窃听其它比丘讨论，争论，辩论，心想，「我会无意间听到他们,」 如果只为此而作 -- 犯 Pacittiya.
79. Should any bhikkhu, having given consent (by proxy) to a formal act carried out in accordance with the rule, later complain (about the act)，it is to be confessed.
79. 任何比丘接受了依法而行动作后，之后抱怨，犯 Pacittiya.
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. 任何比丘，当僧团在进行仪式时，从他座起未被允许而离开，犯 Pacittiya.
81. Should any bhikkhu, (acting as part of) a Community in concord, give robe-cloth (to an individual bhikkhu) and later complain, "The bhikkhus apportion the Community's gains according to friendship," it is to be confessed.
81. 任何比丘给予另一比丘僧袍，之后抱怨，「比丘们依朋友关系分摊利益,」 犯 Pacittiya.
82. Should any bhikkhu knowingly divert to an individual gains that had been allocated for the Community, it is to be confessed.
82. 任何比丘在知道的情况下将给僧团的利益转为给一个人的，犯 Pacittiya.
第九章： 宝藏
83. Should any bhikkhu, without being previously announced, cross the threshold of a consecrated noble king's (sleeping chamber) from which the king has not left, from which the treasure (the queen) has not withdrawn, it is to be confessed.
83. 任何比丘，未经通告，经过一个崇高的国王的寝室，而国王和王后还未离开，犯 Pacittiya.
84. Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable, except within a monastery or within 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. 任何比丘拣起或使人拣起一样贵重物品或被认为是贵重物品的东西时，除非是在僧道院和屋子里 (他拣起后想他人来认领)，犯 Pacittiya.
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. 任何比丘在没告知一位比丘的情况下在不当的时间进入村庄 -- 除非是适当的紧急事故 --- 犯 Pacittiya.
86. Should any bhikkhu have a needle case made of bone, ivory, or horn, it is to be broken and confessed.
86. 任何比丘用骨头， 牙，或角作针，针必须被打碎和犯 Pacittiya.
87. When a bhikkhu is making a new bed or bench, 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. 当比丘在做一张床或板凳时，须依律藏规定，不然犯 Pacittiya.
88. Should any bhikkhu have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.
88. 任何比丘在床或板凳上装垫子，垫子须被拆下和犯 Pacittiya.
89. When a bhikkhu is making a sitting cloth, it is to be made to the standard measurement. Here the standard is this: two spans -- using the Sugata span -- in length, 1 1/2 in width, the border a span. In excess of that, it is to be cut down and confessed.
89. 当比丘在做一张坐布时，须依律藏规定，不然犯 Pacittiya.
90. When a bhikkhu is making a skin-eruption covering cloth, it is to be made to the standard measurement. Here the standard is this: four spans -- using the Sugata span -- in length, two spans in width. In excess of that, it is to be cut down and confessed.
90. 当比丘在做一张出疹子要盖的布时，须依律藏规定，不然犯 Pacittiya.
91. When a bhikkhu is making a rains-bathing cloth, it is to be made to the standard measurement. Here the standard is this: six spans -- using the Sugata span -- in length, 2 1/2 in width. In excess of that, it is to be cut down and confessed.
91. 当比丘在做一张雨季沐浴要用的布时，须依律藏规定，不然犯 Pacittiya.
92. Should any bhikkhu have a robe made the size of the Sugata robe or larger, it is to be cut down and confessed. Here, the size of the Sugata robe is this: nine spans -- using the Sugata span -- in length, six spans in width. This is the size of the Sugata's Sugata robe.
92. 任何比丘不照律藏的规格作僧袍，僧袍须被剪掉和犯 Pacittiya.
四波罗提提舍尼（Patidesaniya ）
Patidesaniya
比丘犯这条戒律需要承认和告白。
1. Should any bhikkhu chew or consume staple or non-staple food, having received it himself 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. 任何比丘在有人住的地方从和他无 (血缘) 关系的比丘尼手中接受食物并进食，犯 Patidesanja.
2. In case bhikkhus, being invited, are eating in family homes, 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. 如果比丘被邀请到他人家里用餐，而如果有位比丘尼站在那里给予指示，如 「那里给饭，那里给菜,」 比丘必须叫她离去，如果没有任何一位比丘叫她离去，犯 Patidesanja.
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 homes 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. 有些家庭是被指派为修行的。如果任何比丘，无病，没被遥请，从这些家庭接受食物并进食，则犯 Patidesanja.
4. There are wilderness abodes that are dubious and risky. Should any bhikkhu, not being ill, living in such abodes, chew or consume unannounced (gifts of) staple or non-staple food, having received them himself in the abode, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."4. 有些郊外地区是可疑和危险的。如果任何比丘，无病，住在这种地方，在那里吃未被通告的食物，则犯 Patidesanja.
七十五众学法
Sekhiya
比丘须依此修行。
第一章： 二十六条适当的行为
1. I will wear the lower robe [upper robe] wrapped around (me): a training to be observed.
1. 我会将下僧袍围绕 (穿) 在我身上。Sekhiya.
2. I will wear the upper robe wrapped around (me): a training to be observed.
2. 我会将 上僧袍]围绕 (穿) 在我身上。Sekhiya.
3. I will go well-covered in inhabited areas: a training to be observed.
3. 我将包覆整齐而前往俗人家。Sekhiya.
4. I will sit well-covered in inhabited areas: a training to be observed.
4. 我将包覆整齐而坐在俗人家。Sekhiya.
5. I will go well-restrained in inhabited areas: a training to be observed.
5. 我将端正威仪而前往俗人家。Sekhiya.
6. I will sit well-restrained in inhabited areas: a training to be observed.
6. 我将端正威仪而坐在俗人家。Sekhiya.
7. I will go with eyes lowered in inhabited areas: a training to be observed.
7. 我将垂目而视而前往俗人家。Sekhiya.
8. I will sit with eyes lowered in inhabited areas: a training to be observed.
8. 我将垂目而视而坐在俗人家。Sekhiya.
9. I will not go with robes hitched up in inhabited areas: a training to be observed.
9. 我将不拉高衣而前往俗人家。Sekhiya.
10. I will not sit with robes hitched up in inhabited areas: a training to be observed.
10. 我将不拉高衣而坐在俗人家。Sekhiya.
11. I will not go laughing loudly in inhabited areas: a training to be observed.
11. 我将不高声嬉笑而前往俗人家。Sekhiya.
12. I will not sit laughing loudly in inhabited areas: a training to be observed.
12. 我将不高声嬉笑而坐在俗人家。Sekhiya.
13. I will go (speaking) with a lowered voice in inhabited areas: a training to be observed.
13. 我将低声而前往俗人家。Sekhiya.
14. I will go sit (speaking) with a lowered voice in inhabited areas: a training to be observed.
14. 我将低声而坐在俗人家。Sekhiya.
15. I will not go swinging the body in inhabited areas: a training to be observed.
15. 我将不摇晃身体而前往俗人家。Sekhiya.
16. I will not sit swinging the body in inhabited areas: a training to be observed.
16. 我将不摇晃身体而坐在俗人家。Sekhiya.
17. I will not go swinging the arms in inhabited areas: a training to be observed.
17. 我将不摇摆手臂而前往俗人家。Sekhiya.
18. I will not sit swinging the arms in inhabited areas: a training to be observed.
18. 我将不摇摆手臂而坐在俗人家。Sekhiya.
19. I will not go swinging the head in inhabited areas: a training to be observed.
19. 我将不摇晃头部而前往俗人家。Sekhiya.
20. I will not sit swinging the head in inhabited areas: a training to be observed.
20. 我将不摇晃头部而坐在俗人家。Sekhiya.
21. I will not go with arms akimbo in inhabited areas: a training to be observed.
21. 我将不叉腰而前往俗人家。Sekhiya.
22. I will not sit with arms akimbo in inhabited areas: a training to be observed.
22. 我将不叉腰而坐在俗人家。Sekhiya.
23. I will not go with my head covered in inhabited areas: a training to be observed.
23. 我将不包覆头部而前往俗人家。Sekhiya.
24. I will not sit with my head covered in inhabited areas: a training to be observed.
24. 我将不包覆头部而坐在俗人家。Sekhiya.
25. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.
25. 我去到有人住的地方不会只用脚尖或脚背前往俗人家。Sekhiya.
26. I will not sit holding up the knees in inhabited areas: a training to be observed.
26. 我将不以手抱膝（散乱姿态）而坐在俗人家。Sekhiya.
第二章： 三十条关于食物
27. I will receive almsfood appreciatively: a training to be observed.
27. 我会感激的接受食物。Sekhiya.
28. I will receive almsfood with attention focused on the bowl: a training to be observed.
28. 我接受食物时会将注意力放在钵上。Sekhiya.
29. I will receive almsfood with bean curry in proper proportion: a training to be observed.
29. 我接受食物时会适量的接受豆子咖喱。Sekhiya.
30. I will receive almsfood level with the edge (of the bowl): a training to be observed.
30. 我接受食物时，食物不超过钵边。Sekhiya.
31. I will eat almsfood appreciatively: a training to be observed.
31. 我会感激的进食。Sekhiya.
32. I will eat almsfood with attention focused on the bowl: a training to be observed.
32. 我进食时会将注意力放在钵上。Sekhiya.
33. I will eat almsfood methodically: a training to be observed.
33. 我会有规律的进食。Sekhiya.
34. I will eat almsfood with bean curry in proper proportion: a training to be observed.
34. 我进食时会适量的食用豆子咖喱。Sekhiya.
35. I will not eat almsfood taking mouthfuls from a heap: a training to be observed.
35. 我进食时会从食物的旁边开始用起。Sekhiya.
36. I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed.
36. 我不会为了要更多的食物而隐藏食物。Sekhiya.
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. 我无病时，我不会吃我为我自己要求而来的饭或豆子咖喱。Sekhiya.
38. I will not look at another's bowl intent on finding fault: a training to be observed.
38. 我不会意图找错误而盯着别人的钵。Sekhiya.
39. I will not take an extra-large mouthful: a training to be observed.
39. 我不会太大口的进食。Sekhiya.
40. I will make a rounded mouthful: a training to be observed.
40. 我会放适量的食物在口中进食。Sekhiya.
41. I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.
41. 我不会进食时张口。Sekhiya.
42. I will not put the whole hand into the mouth while eating: a training to be observed.
42. 我进食时不会把手放进嘴里。Sekhiya.
43. I will not speak with the mouth full of food: a training to be observed.
43. 我嘴里有食物时不会说话。Sekhiya.
44. I will not eat from lifted balls of food: a training to be observed.
44. 我不会用一只手拿食物和用另一只手进食 (从拿食物的那只手拿起食物来吃)。Sekhiya.
45. I will not eat nibbling at mouthfuls of food: a training to be observed.
45. 我不会一口一口的吃一件食物 (水果等等除外)。Sekhiya.
46. I will not eat stuffing out the cheeks: a training to be observed.
46. 我不会狼吞虎咽的进食。Sekhiya.
47. I will not eat shaking (food off) the hand: a training to be observed.
47. 我进食时不会用手甩掉食物。Sekhiya.
48. I will not eat scattering rice about: a training to be observed.
48. 我进食时不会撒落饭粒。Sekhiya.
49. I will not eat sticking out the tongue: a training to be observed.
49. 我进食时不会把舍头伸出来。Sekhiya.
50. I will not eat smacking the lips: a training to be observed.
50. 我进食时不会把嘴唇互击出来。Sekhiya.
51. I will not eat making a slurping noise: a training to be observed.
51. 我进食时不会发出噪音。Sekhiya.
52. I will not eat licking the hands: a training to be observed.
52. 我进食时不会舔我的手。Sekhiya.
53. I will not eat licking the bowl: a training to be observed.
53. 我进食时不会舔我的钵。Sekhiya.
54. I will not eat licking the lips: a training to be observed.
54. 我进食时不会舔我的嘴唇。Sekhiya.
55. I will not accept a water vessel with a hand soiled by food: a training to be observed.
55. 我手被食物弄脏时不会接过杯子。Sekhiya.
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. 我在有人住的地方不会洒清理钵的水 (有饭粒在里面)。Sekhiya.
第三章： 十六条关于说法
57. I will not teach Dhamma to a person with an umbrella in his hand and who is not ill: a training to be observed.
57. 我不会对一位无病且手中拿着雨伞的人说法。Sekhiya.
58. I will not teach Dhamma to a person with a staff in his hand and who is not ill: a training to be observed.
58. 我不会对一位无病且手中拿着拐杖的人说法。Sekhiya.
59. I will not teach Dhamma to a person with a knife in his hand and who is not ill: a training to be observed.
59. 我不会对一位无病且手中拿着刀的人说法。Sekhiya.
60. I will not teach Dhamma to a person with a weapon in his hand and who is not ill: a training to be observed.
60. 我不会对一位无病且手中拿着武器的人说法。Sekhiya.
61. [62] I will not teach Dhamma to a person wearing non-leather [leather] footwear who is not ill: a training to be observed.
61. [62] 我不会对一位无病且脚穿着皮 [非皮] 鞋的人说法。Sekhiya.
63. I will not teach Dhamma to a person in a vehicle and who is not ill: a training to be observed.
63. 我不会对一位无病且在车上的人说法。Sekhiya.
64. I will not teach Dhamma to a person lying down who is not ill: a training to be observed.
64. 我不会对一位无病且躺着的人说法。Sekhiya.
65. I will not teach Dhamma to a person who sits holding up his knees and who is not ill: a training to be observed.
65. 我不会对一位无病且坐着抱着膝盖的人说法。Sekhiya.
66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.
66. 我不会对一位无病且戴着头饰的人说法。Sekhiya.
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. 我不会对一位无病且头盖着袍或丝巾的人说法。Sekhiya.
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 (坐在地上) 不会对一位无病且坐在座位上的人说法。Sekhiya.
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. 坐在低的座位，我不会对一位无病且坐在高的座位上的人说法。Sekhiya.
70. Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.
70. 我 (站着) 不会对一位无病且坐着的人说法。Sekhiya.
71. Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.
71. 我 (走在后面) 不会对一位无病且走在前面的人说法。Sekhiya.
72. Walking beside a path, I will not teach Dhamma to a person walking on the path and who is not ill: a training to be observed.
72. 我 (走在道路旁) 不会对一位无病且走在道路上的人说法。Sekhiya.
第四章： 三条各样的规定
73. Not being ill, I will not defecate or urinate while standing: a training to be observed.
73. 我无病时不会站着大便或小便。Sekhiya.
74. Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.
74. 我无病时不会站着大便，小便，或吐口水在有人栽种的植物上。Sekhiya.
75. Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.
75. 我无病时不会站着大便，小便，或吐口水在下面有土的水里。Sekhiya.
七灭诤法（Adhikarana-Samatha）
比丘须依此解决争论的问题。
1. A verdict "in the presence of" should be given. This means that the formal act settling the issue must be carried out in the presence of the Community, in the presence of the individuals, and in the presence of the Dhamma and Vinaya.
1. 必须有僧团的判决，当事人须在场，经法和律藏须在场。Adhikarana-Samatha.
2. A verdict of mindfulness may be given. This is the verdict of innocence given in an accusation, based on the fact that the accused remembers fully that he did not commit the offense in question.
2. 可用专心的判决来解决 (被无辜控告)。Adhikarana-Samatha.
3. A verdict of past insanity may be given. This is another verdict of innocence given in an accusation, based on the fact that the accused was out of his mind when he committed the offense in question and so is absolved of any responsibility for it.
3. 可用过去的疯狂行为来判决解决 (被无辜控告，当时是不用心，无心的)。Adhikarana-Samatha.
4. Acting in accordance with what is admitted. This refers to the ordinary confession of offenses, where no formal interrogation is involved. The confession is valid only if in accord with the facts, e.g.，a bhikkhu actually commits a pacittiya offense and then confesses it as such, and not as a stronger or lesser offense. If he were to confess it as a dukkata or a sanghadisesa, that would be invalid.
4. 和被允许的作为相符 (如犯 Pacittiya 只需告白，而如果是 Sanghadisesa 在此则不能用)。Adhikarana-Samatha.
5. Acting in accordance with the majority. This refers to cases in which bhikkhus are unable to settle a dispute unanimously, even after all the proper procedures are followed, and -- in the words of the Canon -- are "wounding one another with weapons of the tongue." In cases such as these, decisions can be made by majority vote.
5. 以多数表决。Adhikarana-Samatha.
6. Acting in accordance with the accused's further misconduct. This refers to cases where a bhikkhu admits to having committed the offense in question only after being formally interrogated about it. He is then to be reproved for his actions, made to remember the offense and to confess it, after which the Community carries out a formal act of "further misconduct" against him as an added punishment for being so uncooperative as to require the formal interrogation in the first place.
6. 若比丘一直到僧团集合才承认错误，僧团以 「更多行为不端」 表决 (因之前不合作和不承认)。Adhikarana-Samatha.
7. Covering over as with grass. This refers to situations in which both sides of a dispute realize that, in the course of their dispute, they have done much that is unworthy of a contemplative. If they were to deal with one another for their offenses, the only result would be greater divisiveness. Thus if both sides agree, all the bhikkhus gather in one place. (According to the Commentary, this means that all bhikkhus in the sima must attend. No one should send his consent, and even sick bhikkhus must go.) A motion is made to the entire group that this procedure will be followed. One member of each side then makes a formal motion to the members of his faction that he will make a confession for them. When both sides are ready, the representative of each side addresses the entire group and makes the blanket confession, using the form of a motion and one announcement ( natti-dutiya-kamma )。
7. 两边皆发现争论只会造成分离，并用仪式告白解决。Adhikarana-Samatha.
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