---
title: "四分戒本疏卷第一．第二．第三 · 第二"
description: "四分戒本疏是唐代高僧道宣律师所撰的律学注疏，原为解释昙无德部广律四分律而作。本书分为三卷，主要阐释比丘戒律条文及其实践要义，系统论述戒相、持犯与忏悔法。现存版本中部分卷次已佚失。作为中国律宗南山宗的根本典籍之一，本书融合大乘思想于小乘戒律之中，奠定了汉传佛教僧团戒律的理论基础，对后世律学发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcvs12pt0kvnl604wpawr252"
---

## 四分戒本疏卷第二

> Commentary on the Four-Part Precepts, Scroll 2

沙門慧述

> Monk Huishu

諸大德是十三僧伽婆尸沙法半月半月說戒經中來　此明第二篇。初□□說儀。次陳本戒後問清淨。此句是其標也。且就總相九門分別。後乃別相□□□□□總相者。一起由三毒。二配於身口。三自作教人。四解遮性。五初犯種類。大持犯方軌。七二部同異。八違制不同。九下眾任運。言起由三毒者。初有□□□事起貪染心成。次有二戒。瞋心起成。次有二戒。因三事起癡□□□□□□瞋癡起成　二配於身口者。位以為四。初二局身。次二麁語二謗四諫等八□□□□□有助成。次二房戒。身為正犯。口是助業次媒嫁一戒。身口正犯　三自作教人□□□為三。一有五戒。自作成重。教人同不同。謂二麁語媒嫁二房自作定殘。□□□同不同。若教人作五。於己有潤故同犯殘。若汎教人於己無潤但可蘭。二次有二戒。自作教人一向同犯。謂二謗戒。自作教人為己不為己。惱境處齊暢思不殊。故彼我同犯。三有六戒。自作犯殘。教人但輕。謂漏失摩觸自作犯殘。教人偷蘭。以無潤己故。下四諫戒自違正犯。教人違諫亦得輕罪。若僧未諫教言莫捨但得吉羅。以無僧命眾法可違過輕微故。若僧諫時教言莫捨即結蘭罪。以違僧命情過重故　四性遮者。媒及二房是遮惡。餘之十戒體是不善。故是性惡　第五種類者是論分為四位。初有五戒咸是愛染。初戒氣分婬之種類。二二房兩戒是盜種類。三污家惡行是殺種類。四餘之戒等妄語種類　六持犯　是中二房具二持犯。然前房半非除過重故。自餘十一止持作犯亦可□持作犯通十三戒作持止犯前房少分第房全品別階降。已如上辨。七二部同異者。媒嫁二謗四違諫等。此七同犯。而四諫戒得罪雖齊。對境翻到。謂各違當眾諫故。媒謗三戒境罪俱等。自餘六戒僧尼不同。漏失僧重尼提。多云。女人煩惱深重難拘難。若制與重罪惱眾生。又女人要在私屏多緣多力。若乃盈流故輕。男子不爾。隨事能出故重。又可染患。內外不同故有輕重。比丘摩觸力能自固以限分制但得僧殘。尼則煩惱厚重。既受摩觸恐成陵逼　深房中制故結夷罪。為四不同故罪階降。一死活。二大小。三染心有無。四身輕重　尼懼陵逼故須活及大等。僧據染患不簡死及大小等。二麁惡語僧重尼輕。以希數故。又尼有趣重方爾故得蘭罪。僧無八事相資故得僧殘。二房戒者。大僧犯殘。尼作犯蘭。若就過量大僧得獨行宿。喜獨造房故制僧殘。尼須伴假。若共造房自無過義。故律言。多人住屋不犯。見日二人造房不犯。設令獨造希故蘭罪。若爾覆屋過三。何故同犯。答。此據尺量分齊。故二人不犯。下過三節直辨摧壞招譏。不簡大小故同僧提　問。尼就有伴假獨義希即得蘭者。若爾尼是有伴假。獨義希屏露二坐不應同犯　答。此就損業損微則輕。又設獨造希而不數故得輕罪。坐等就譏事雖希數齊招譏過。僧尼同犯。若論不處分者。尼無蘭若制居聚落。僧儻無房故宜須造設。不處分情過輕微但結蘭罪。比丘大夫得在蘭若樹下露坐。安身進業。今在聚落營構私房故須重。遮懲其後犯　八違制不同者。前之九戒違佛制得罪。後四諫戒違僧制招愆。此僧制者即是佛制。但僧若不秉即無違諫之殘。殘由違僧故。此四戒違僧制犯　九任運有無。七戒容有任運。二麁兩房二謗媒嫁得有遣人為已作義。所教事成三性之中犯七僧殘。餘無教人故無任運。就十三中初之九戒。若持護眾行法。違則壞眾行法。後之四戒若奉順僧命息過。不為顯眾法成就。有被時之益名護眾教法。違則壞眾教法。前中復三。初五內染。以明壞眾行法。次二兩房事和。以明壞眾行法。次二兩謗情和。以明壞眾行法。前五復三。初一壞眾行法不壞於時。次三壞眾行壞時。次一壞行義微壞眾壞時故。

> Noble monastics, this is the thirteen Saṅghādiśeṣa (formal meeting of the Saṅgha for confession and relinquishment) offenses as they appear in the recitation sūtra for the half-month confession ceremony. This clarifies the second section. First, the procedure for recitation is explained, then the fundamental precepts are set forth, and finally the question of purity is asked. This statement is its marker. Now, let me explain the general aspects in nine categories; afterwards, I will address the specific characteristics. \*\*The General Aspects in Nine Categories:\*\* \*\*1. The Origin of the Offenses through the Three Poisons:\*\* - The first offense arises from greed, with a mind of lust. - The next two offenses arise from anger. - The next two offenses arise from the three poisons—specifically, ignorance and anger. \*\*2. Classification by Body and Speech:\*\* - The first two concern only the body. - The next two, consisting of harsh speech and the two offenses of slander, and the four involving admonition (eight in total) involve both body and speech. - The next two offenses, concerning building huts, have the body as the primary offense and speech as a secondary factor. - The offense of acting as a go-between is committed through both body and speech. \*\*3. Whether Committed Oneself or Caused by Another:\*\* - This can be divided into three categories: 1. Five offenses committed by oneself are heavy; causing others to do them may or may not be the same. For the two offenses of harsh speech, the go-between, and the two hut offenses, committing them oneself results in a saṅghādiśeṣa offense. When instructing others, the outcome varies. If the instruction benefits oneself, it is a saṅghādiśeṣa. If the instruction is general and does not benefit oneself, it is only a thullaccaya. 2. The next two offenses—slander—are equally offenses whether committed by oneself or by causing another. Whether for one's own sake or not, the disturbance to others is the same and the intent does not differ. 3. The remaining six offenses yield a saṅghādiśeṣa when done by oneself, but a lighter offense when causing others: emission of semen and physical contact are saṅghādiśeṣa when done by oneself, but thullaccaya when causing another because it does not benefit oneself. For the four offenses involving admonition, violating the admonition oneself is the actual offense; instructing another to violate the admonition results in a lighter offense. If the Saṅgha has not yet admonished, instructing "do not relinquish" yields only a dukkaṭa, as the offense is slight without the authoritative decree of the Saṅgha. But when the Saṅgha admonishes and one instructs "do not relinquish," it becomes a thullaccaya because the gravity is greater in opposing the Saṅgha's instruction. \*\*4. Nature and Prohibition:\*\* The go-between and the two hut offenses are offenses against prohibitive rules. The other ten are inherently unwholesome—thus evil by nature. \*\*5. Categorization:\*\* The commentary divides them into four categories: 1. The first five are all rooted in attachment. - The first offense is of the nature of lust. - The two hut offenses belong to the category of stealing. - The offense of corrupting families is akin to killing. - The remaining offenses fall under the category of false speech. \*\*6. Observance and Violation:\*\* The two hut offenses involve both observance and violation. However, the first type of hut has "extra' considerations, not being overly heavy. The remaining eleven offenses have "cessation as observance and action as violation." More broadly, all thirteen have "committing as violation" and "cessation as observance," with the first hut offense having exceptions depending on the grade. This has been explained above. \*\*7. Similarities and Differences between Monks and Nuns:\*\* The go-between, the two slander offenses, and the four offenses involving admonition—these seven are offenses for both alike. However, for the four admonition offenses though the penalty is the same, the context differs—violating the respective admonitions of each assembly. The go-between and the two slander offenses are the same in both context and penalty. The remaining six offenses differ between monks and nuns. Emission of semen: for monks it is saṅghādiśeṣa; for nuns it is pācittiya. The commentary says women have deep defilements—hard to restrain, hard to break out. If one were to bind them with heavy offenses, it would torment them. Moreover, women's nature requires privacy with many conditions and much power. Thus, since leaks abound, it is lighter. Men differ: they can control it depending on the circumstances, hence it is heavy. Also, the affliction and defilement differ between outer and inner, hence the weight and lightness. For monks, physical contact—being able to self-control—by a limited precept, the offense is saṅghādiśeṣa. For nuns, however, defilement is weighty; being touched could lead to assault, thus within the dwelling a heavy offense is bound—thereby a pārājika. There are four differences resulting in the gradation of the penalty: (1) dead or alive, (2) large or small, (3) with or without lust, (4) weight and lightness of body. Nuns, fearing assault, require living and large, etc. Monks, considering the affliction of lust, do not distinguish dead/alive or large/small. The offense of harsh speech is saṅghādiśeṣa for monks, but lighter for nuns because it is rarer; severe instances alone merit a thullaccaya. Nuns lack eight supportive conditions, so it is a thullaccaya; monks without the eight are saṅghādiśeṣa. Regarding the two hut offenses: for monks, it is saṅghādiśeṣa; for nuns it is thullaccaya. If we speak of extremes, monks may reside alone in the wilderness and tend to build huts privately, thus saṅghādiśeṣa is set for monks. Nuns require companions; if they build together, there is no offense—as the Vinaya says: building a dwelling for many does not offend; two people building together do not offend. Suppose one builds alone—rare enough that it is thullaccaya. If so—having more than three layers of roofing—how can it be the same offense? Answer: This is based on dimensions. Those two building together do not offend. But the next stage—three layers—is solely about collapse and attracting criticism, not about large or small. Hence same offense for both. Question: If nuns have companions and seldom build alone, and receive thullaccaya, then nuns with companions—rare alone—the offenses for sitting in private or in the open should not be the same. Answer: That is due to lesser transgression and lesser harm—hence lighter. Even if built alone and rare, thullaccaya. Offenses like sitting together are about gossip; although occasional, they equally invite gossip about transgressions, so monks and nuns commit the same offense. Regarding not residing in wilderness: nuns do not have wilderness abodes; they are bound to settle in communities. As monks, if without a dwelling, building is appropriate. Without proper allowance, the transgression is lighter—thullaccaya. A monk may abide in the wilderness under a tree in open air to settle the body and advance in practice. Now one builds a private dwelling in a community; it must be heavier—a punishment to discourage future offenses. \*\*8. Differences in Violating Various Rules:\*\* The first nine offenses violate the Buddha's rules. The last four—the admonition offenses—violate the Saṅgha's regulations and incur the consequence. These Saṅgha regulations are, in fact, the Buddha's rules, but unless the Saṅgha formally acts, there is no offense of violating admonition. A saṅghādiśeṣa comes from violating the Saṅgha. Thus, these four offenses violate the Saṅgha's rules. \*\*9. Whether Committed Spontaneously (Without Instruction):\*\* Seven offenses may arise spontaneously: the two harsh speech, the two hut offenses, the two slander, and the go-between can involve sending someone else to act on one's behalf. When the instructed deed is accomplished, among the three natures of action, it constitutes a saṅghādiśeṣa for the seven. The others do not involve instructing others, hence no spontaneous commission. Among the thirteen, the first nine—if kept, they protect the Order’s practices; if violated, they damage the Order’s practices. The last four—if following the Saṅgha's authority, they cease transgressions; not continuing creates renown and the Saṅgha’s teaching is accomplished. The benefit over time is called protecting the Saṅgha’s teaching; violating damages it. Dividing the first nine further: the first five are internal defilement—the breaking of the Order’s training. Next, the two hut offenses are violations of material concordance. Next, the two slander offenses are violations of affectionate harmony. The first five again divide into three: the first violates the Order’s practice but not the virtue of the times; the next three violate both practice and the virtue of the times; the last one violates practice but diminishes the virtue of the times—breaking both the practice and the support of the times.

故漏失戒第一　此戒人之喜犯故在初也。一制戒意。欲是惡法正是生死之原障道之本。理應禁斷令梵行清淨。多論言。三義故佛制此戒。一令正法久住故。二欲正誹謗故。三欲生天龍善神信敬心故。四部律中佛並訶責言。云何以此不淨手受人信施　二釋名者。方便動轉標心究竟名之為故。體分盈流名為漏失。故曰漏失戒　三具緣者。通緣如上。別緣有三。一作究竟意。二方便動轉。三失即犯　四闕緣。闕初二無犯。闕三或重輕蘭已下正明戒本文有三段。一略制。二隨開。三滿制。言略制者。最初因迦留陀夷比丘起過佛便略制此戒。後因餘比丘夢中失不淨。佛因集僧本無心故開除夢中。是名隨開。言滿足戒本者。

> \*\*The Precept on Causing Seminal Loss\*\* This precept is placed first because it is the one people most easily break. \*\*I. The Reason for Establishing This Precept\*\* Desire is an unwholesome state of mind. It is precisely the root of the cycle of birth and death and the obstacle to the path of liberation. It should be restrained and cut off so that one's pure conduct remains undefiled. According to the \*Mahāvibhāṣā\*, there are three reasons why the Buddha established this precept: 1. To ensure the Dharma endures for a long time. 2. To counter criticism and slander. 3. To inspire faith and respect among gods, dragons, and good spirits. In all four versions of the monastic code, the Buddha rebuked such behavior, saying: "How can you accept faithful offerings with such impure hands?" \*\*II. Explanation of the Name\*\* "Intentional" (\*gu\*), means the mind is fixed on the goal and carries out the action to completion. "Loss" (\*loushi\*) means the substance flows out and spills. Hence, it is called "the precept on intentional seminal loss." \*\*III. Conditions for an Offense\*\* The general conditions are as described above. The specific conditions for this precept are three: 1. One has the intention to bring about the emission. 2. One makes an effort or movement to do so. 3. The loss actually occurs. Only then is it a full offense. \*\*IV. When There is No Full Offense\*\* If either the first or second condition is lacking, there is no offense. If the third condition is lacking, the offense is of a lesser weight, falling into the category of a grave or minor transgression. \*\*The Main Text of the Precept Has Three Parts:\*\* 1. \*\*The Brief Prohibition:\*\* Initially, the monk Kālodayin committed this fault. The Buddha then briefly established this precept. 2. \*\*The Subsequent Exception:\*\* Later, another monk had an emission while dreaming. The Buddha, gathering the community, recognized that the monk had no intentional thought and therefore allowed an exception for dreams. This is the "subsequent exception." 3. \*\*The Full Prohibition:\*\* This is the complete and final form of the precept as we have it.

若比丘故弄陰出精除夢中僧伽婆尸沙　此滿足戒本四句料簡。初略標。次廣釋。言略標者。一犯人。二人。三開。四結罪。言廣釋者。若比丘八比丘中第八白四羯磨如法得處所比丘。是名若比丘義。所言故弄陰出精者。出其境界。先列六名。二次第解。言六名者。律云。實心故作出不淨意。前境有六。若於內色外色內外色。若水若風若空。隨任方便若出則犯。言內色者。謂眾生身分。心心領納苦樂故名受色。言外色者。謂非眾生色。以無心心法領納名不受色。所言內外色者。情非情合名受不受色。所言水風空者。比類可知。水中逆水順水。風中亦爾。空中自空動身。乃至餘境。所言除夢中者。律云。亂意睡眠有五過失。一者惡夢。二者諸天不護。三者心不入法。四者不思惟明相。五者於夢中失精。善意睡眠有五功德。即反上句也。若欲睡時。手捉而睡。意令夢中漏失。睡中若失即犯。究竟非開限。若本無心意不欲出。夢中若出不在犯限。故曰除夢中。所言僧伽婆尸沙者。此是罪名。律云。僧伽者名眾。婆尸沙者有餘。已行法不絕為名也。若比丘如上於六種境作方便出精。後遂本心皆得殘罪。如目連罪報經云。若比丘無慚愧心。輕慢佛謗犯僧伽婆尸沙罪。如不憍樂天壽八千歲。人間數二百三十億四十千歲墮泥梨中。所言不犯者。律云。若夢中失覺。以恐污身衣故以弊物及手。捺棄。若欲想出。若見好色不觸而出。若行時自觸兩䏶而失。若觸衣而失。若浴時失。若手揩摩而失。如是一切不作出精意而自出者無犯。

> If a monk intentionally stimulates his genitals and causes semen to be emitted, except during a dream, this is a Sanghadisesa offense. This is a four-part analysis based on the complete set of precepts. First, a general outline is given. Second, a detailed explanation follows. \*\*General Outline:\*\* 1. The person who commits the offense. 2. The circumstances. 3. Exceptions. 4. The classification of the offense. \*\*Detailed Explanation:\*\* "When a monk" refers to a monk who is the eighth in a group of eight, who has received the upasampada ordination through a formal act of the Sangha (a white motion and three proclamations), and who has obtained a proper dwelling. This is the meaning of "a monk." "In the case of intentionally stimulating the genitals and emitting semen" describes the act itself. First, six types of objects are listed. Second, each is explained in turn. \*\*The Six Types:\*\* According to the Vinaya, when there is a sincere intention to produce an emission of semen, there are six types of objects: internal form (the body), external form, internal-external form, water, wind, or space. Whatever method is used, if emission occurs, an offense is committed. - \*\*Internal form\*\* means the body of a living being. It is called "perceiving form" because the mind experiences pleasure and pain through it. - \*\*External form\*\* means the body of a non-living thing. It is called "non-perceiving form" because there is no mind to experience sensations. - \*\*Internal-external form\*\* means a combination of living and non-living things, called "perceiving and non-perceiving form." - \*\*Water, wind, and space\*\* can be understood by analogy. In water, one might move against or with the current. The same applies to wind. In space, one might move the body through the air. And so on for other types of objects. \*\*Regarding "except during a dream":\*\* According to the Vinaya, sleeping with a distracted mind has five faults: 1. Bad dreams. 2. Deities do not protect. 3. The mind does not enter into the Dharma. 4. One does not contemplate the marks of clarity. 5. One loses semen during a dream. Sleeping with a wholesome mind has five benefits, which are the opposite of the above. If, when about to sleep, one deliberately holds the genitals with the intention of causing an emission during a dream, then if emission occurs during sleep, it is an offense. This is not an exception. If one has no such intention and does not want to emit, then if emission occurs during a dream, it is not an offense. Hence, the rule says "except during a dream." \*\*"Sanghadisesa"\*\* is the name of the offense. According to the Vinaya, "Sangha" means the community, and "disesa" means "with remainder." Once the appropriate procedure has been carried out, one is not cut off from the community. If a monk, as described above, makes an effort to emit semen with regard to any of the six types of objects, and then succeeds in his original intention, he incurs all of the "residual" offenses. As stated in the \*Mulian Repentance Sutra\*, "If a monk has no sense of shame, is disrespectful to the Buddha, slanders him, and commits a Sanghadisesa offense, he will fall into the hells for a time equal to the lifespan of the Pleasure-Laughing gods, which is eighty thousand years, or in human reckoning twenty-three billion forty million years." \*\*Regarding "what is not an offense":\*\* According to the Vinaya, if one loses semen during a dream upon waking, and out of fear of soiling one's body or robes, wipes it away with a cloth or hand, there is no offense. If one merely thinks of the appearance of lust, or sees a beautiful sight and emission occurs without touching, there is no offense. If one's thighs rub together while walking and emission occurs, or if one touches one's robes and emission occurs, or if emission occurs while bathing, or while rubbing oneself, in all such cases—when there is no intention of causing emission and it happens spontaneously—there is no offense.

磨觸女人戒第二　一制意。多論六義故制此戒。一出家人飄然無依止。令制此戒與之。作伴有所依故　二為息鬪諍。此是爭競根本故。三為息疑慊。不但謂捉而已。謂作大惡故。四為斷大惡之原。禁微防著故。五為護正念。若觸女人必失正念故。六比丘出家理應超絕塵染。栖心累外為世軌則。若觸女則喪世人宗敬心故　二釋名。身相捫摸為摩。二境交對曰觸。故曰摩觸戒　三具緣。通緣如上。別緣有五。一人女人簡非天與畜女異男等。女中不簡死活大小輕重等。又通道俗親疎。廣說可知。二人女想。三染心。四相觸。五受樂便犯　四闕緣。若闕初緣有十一蘭。人境差中有三句。初句欲捉人女所前境變為人男得前心蘭。或人男來鬚處作人女想亦蘭。第二或變為二形。或二形鬚三。或變作男黃門。或黃門鬚處。非畜各四類前可知。故合十一。闕第二緣有三十三蘭想疑。雙闕各執一。闕第三無罪。闕第四二俱有衣五十四吉羅。衣互有無九十偷蘭。闕第五蘭。已下正明戒本。

> \*\*Second Precept: The Precept on Touching Women\*\* \*\*I. Purpose and Intent\*\* The \*Mahāvibhāṣā\* commentary explains that this precept was established for six reasons: 1. \*\*To Provide Support\*\*: A renunciant has no fixed home and wanders freely. This precept serves as a companion and guide. 2. \*\*To Quell Disputes\*\*: Physical contact is a root cause of quarrels and conflicts. 3. \*\*To Dispel Doubts\*\*: Without this precept, people might suspect that a monk who touches a woman is committing something far worse than merely making contact. 4. \*\*To Sever the Root of Major Misdeeds\*\*: By prohibiting even minor contact, one prevents the escalation into serious offenses. 5. \*\*To Protect Right Mindfulness\*\*: Touching a woman inevitably destroys a monk's focused awareness and mental clarity. 6. \*\*To Uphold the Renunciant's Role\*\*: Monks are expected to transcend worldly defilements and dwell beyond entanglement, serving as models for society. Touching a woman would cause people to lose respect and faith in the monastic community. \*\*II. Explanation of Key Terms\*\* "Touching" (摩) refers to physical contact with the hands or body. "Contact" (觸) means the coming together of two bodies or personal boundaries. Hence, this is called the "Precept on Touching Women." \*\*III. Conditions for an Offense\*\* The general prerequisites are as described previously. The specific conditions are five: 1. \*\*A Woman\*\*: This excludes celestial maidens, animals, and males. It includes women who are dead or alive, young or old, heavy or light in weight, both lay and ordained, and regardless of whether they are relatives or strangers. 2. \*\*Perceiving a Woman\*\*: One must recognize the target as a woman. 3. \*\*Lustful Mind\*\*: The touch must be motivated by sensual desire. 4. \*\*Physical Contact\*\*: Actual bodily touch must occur. 5. \*\*Experiencing Pleasure\*\*: One must derive sensual gratification from the contact. Only when all five are present does a full offense occur. \*\*IV. Partial Offenses and Mitigating Factors\*\* - \*\*If the first condition is lacking\*\*: There are eleven cases resulting in a \*sthūlātyaya\* offense (a heavy offense). When the perception of the target's gender is mistaken, three scenarios arise: 1. Wanting to touch a woman but the situation turns out to be a man—one commits the earlier offense of intention (\*pūrva-sthūlātyaya\*). 2. A man appears, but one perceives him as a woman—an offense occurs. 3. Various other gender confusions (eunuchs, hermaphrodites, etc.) leading to the total count of eleven. - \*If the second condition (perception) is lacking\*: There are thirty-three cases involving mistaken perception or doubt, each incurring an offense. - \*\*If the third condition (lustful intent) is lacking\*\*: No offense. - \*\*If the fourth condition (actual touching) is lacking\*\*: If both parties are clothed, there are fifty-four \*duṣkṛta\* offenses. \*If one party is clothed and the other unclothed, ninety \*sthūlātyaya\* offenses apply. - \*\*If the fifth condition is lacking\*\*: A \*sthūlātyaya\* offense remains. The following sections directly address the precept's scope.

若比丘婬欲意與女人身相觸若捉手若捉髮若觸一一身分者僧伽婆尸沙　此滿足戒本五句料簡。初略辨。後廣釋。略中一犯人。二內有染心。三所觸境。四身相觸。五若觸一一下結犯。今廣釋。言若比丘者義如上辨。言婬慾意者愛染污心。所言女人者如上婬戒中說。為欲通收覺與不覺等四種境故。不以有智未命終釋女真言如上。所言身者從髮至足。見云。若髮抓抓相觸蘭。以無覺故。所言相觸者。若捉手至身分已來九種摩業。初句下一一釋。言舉者若捉摩重摩。或牽或推。逆摩順摩。或摩或舉或捉或下或捺。若餘觸方便也。所言若捉摩者。摩身前後。牽者牽前。推者推却。逆摩者從下至上。順摩者從上至下。舉者捉舉上。下者若立捉令坐。捉者若捉前捉後捉乳捉髀。捺者捺前捺後若捺乳捺脾。皆是摩業。所言僧伽婆尸沙。是第五結犯句。於中有三種罪相。初若相觸二俱無衣情濃故著便僧殘。女觸比丘動身同犯。若不動身但吉。第二若相觸互有衣情淡著便偷蘭。第三若相觸俱有衣情最輕微著便犯俱無。衣中若心境相應犯殘。若心不當境疑故輕。如於覺境有此階降。睡死少分壞三境類亦可知。故律云。比丘往觸無衣覺女。睡眠新死少分壞者。但使往觸著不問。受樂不受樂皆犯殘罪。若女來觸比丘不必須婬心。而比丘要須動身受樂者犯殘。若不動身而受樂者吉。若先有染心雖不動身。而受樂者有觸意故犯蘭。動則犯殘。若與二形身相觸偷蘭。十誦伽論云。意在女者殘。在男者蘭。善見云。若以髮髮相觸爪爪相觸悉皆偷蘭。以無覺能觸故根互壞相觸者皆蘭。若觸畜生女者一切吉羅。僧祇意。謂男子黃門而是女人觸者僧殘。謂前有方便心後稱本境。祇一時觸多女人一殘。一一觸多殘。比丘知法多詐捉女共臥竟夜不移一殘。若以欲心觸男子身或衣鉢坐具皆吉　問。婬戒同犯。此階不同者何　答。良以患興於內觸境。斯辯正道。暢適耽著情深不簡彼此。摩觸非無內染情悅在境境。殊人畜形別男女情即濃淡故有階降。不犯中。律云。若有所取與相觸。或戲笑。若相解時相觸一切不犯。非不犯餘罪。僧祇若共女人捉物。呪願捉起。行食捉繩頭尾。捉杖竹木。皆非威儀。有欲心者犯吉羅。欲心動物及以器繩或灒水著女皆偷蘭。若母等近親久別相見抱捉。比丘者當正念住不犯。十誦若母女姊妹為病患及水火刀兵深坑惡獸難救者無犯。但無染心。若為所沒開。比丘手捉雖婬心起。但捉一處莫放到岸。不應故觸觸得淺。若女人瀉水注比丘手。水流不斷。於女生婬心偷蘭。僧祇若城門道迮閙者惡待希已便過。若女人要所須令淨人與。無者持著机上。語言取之。若物重不舉。請比丘者傍無淨人。比丘為舉著高處令自擔重。若乞食時有端正女人。持食來。比丘若起婬心者。放蓋著地。令餘人授受之。准此若就女人取針綫瓶等物。恐裳觸者當語置地。然後比丘自取。餘並例知。十誦四分開處猶多。若據僧祇水溺難緣至死不開。須知急緩之意。過積集僧莫不由此。

> If a monk, with lustful intent, touches a woman's body—whether by grasping her hand, her hair, or any other part of her body—this is an offense requiring formal meeting of the Sangha (Sanghavasesa). This completes the five-part framework of the training rule. First, a brief explanation is given; later, a detailed one. In the brief explanation, there are five points: first, the offender; second, the presence of inner lust; third, the object touched; fourth, physical contact; fifth, the conclusion of the offense, "if he touches any part." Now, for the detailed explanation. \*\*"If a monk"\*\* is as explained above. \*\*"With lustful intent"\*\* means a mind defiled by craving and desire. \*\*"A woman"\*\* is as explained in the precept on sexual misconduct. To broadly include the four kinds of states—whether conscious or unconscious, and so on—it is not defined as one who is wise or not yet dead. The term "woman" is as explained above. \*\*"Body"\*\* refers from the hair down to the feet. According to the Samantapasadika, if hair touches hair or nails touch nails, it is a thullaccaya offense because there is no consciousness. \*\*"Touch"\*\* includes the nine types of rubbing contact, from grasping the hand to any part of the body. The first clause is explained one by one: \*\*"lifting"\*\* means grasping and rubbing, rubbing heavily, pulling, pushing, rubbing against the grain, rubbing with the grain, lifting, grasping, lowering, or pressing down—these and other forms of contact. \*\*"Grasping and rubbing"\*\* refers to rubbing the front or back of the body. \*\*"Pulling"\*\* is drawing toward oneself. \*\*"Pushing"\*\* is pushing away. \*\*"Rubbing against the grain"\*\* is from the feet upward. \*\*"Rubbing with the grain"\*\* is from the head downward. \*\*"Lifting"\*\* is raising up. \*\*"Lowering"\*\* is, if she is standing, making her sit. \*\*"Grasping"\*\* is grasping the front, the back, the breasts, or the thighs. \*\*"Pressing"\*\* is pressing the front, the back, the breasts, or the thighs. All these are forms of rubbing contact. \*\*"Sanghavasesa"\*\* is the fifth clause, concluding the offense. Within this, there are three types of offense categories. First: if the contact occurs with both parties naked, and the lust is strong, it becomes Sanghavasesa as soon as contact is made. If a woman touches a monk and he moves his body, he commits the same offense. If he does not move his body, it is a dukkata offense. Second: if the contact occurs with both parties clothed, and the lust is faint, it becomes a thullaccaya offense. Third: if the contact occurs with both parties clothed and the lust is very slight, the offense is as stated. In the case where both are naked, if the mind and the object correspond, it is Sanghavasesa. If the mind does not correspond to the object, or there is doubt, it is lighter. For example, with a conscious person, there are these gradations. With one who is asleep, dead, or mostly decomposed, the three categories can be understood accordingly. Thus, the Vinaya states: If a monk goes and touches a naked woman who is conscious, asleep, newly dead, or mostly decomposed, as long as he touches her, regardless of whether he experiences pleasure or not, he commits Sanghavasesa. If a woman comes and touches a monk, lustful intent on the monk's part is not necessarily required beforehand, but the monk must move his body and experience pleasure to commit Sanghavasesa. If he does not move his body but experiences pleasure, it is a dukkata. If he has prior lustful intent and, even without moving his body, experiences pleasure, he commits a thullaccaya because of the intent to touch. If he moves, it is Sanghavasesa. If he touches the body of a person with both male and female characteristics (ubhatobyanjanaka), it is a thullaccaya. According to the Sarvastivada Vinaya and the Gandhara commentary, if the intent is directed toward the female aspect, it is Sanghavasesa; if toward the male aspect, it is thullaccaya. The Samantapasadika says: if hair touches hair or nails touch nails, all are thullaccaya, because there is no consciousness. If sense organs touch each other, all are thullaccaya. If a monk touches an animal female, it is a dukkata in all cases. According to the Mahasanghika Vinaya, if a man or a eunuch touches a woman, it is Sanghavasesa, because there is prior preparatory intent followed by contact with the intended object. In the Mahasanghika Vinaya, if one touches multiple women at once, it is one Sanghavasesa. If one touches them one by one, it is multiple Sanghavasesa offenses. If a monk, knowing the rules, is deceitful and grabs a woman and lies down with her all night without moving, it is one Sanghavasesa. If, with lustful intent, he touches a man's body, or his robes, bowl, or sitting mat, it is all dukkata. \*\*Question:\*\* The sexual misconduct precept (parajika) is the same offense, but here the gradations differ. Why is this? \*\*Answer:\*\* Because the affliction arises internally, and touching the object is the main point of distinction here. When delight is sought and craving is deep, one does not distinguish between oneself and another. Yet, in touching and rubbing, even if there is no internal lust, the pleasure is in the object. The object differs—human or animal—and whether it is a man or a woman. Thus, the intensity of lust varies, resulting in these gradations. \*\*Non-offenses:\*\* According to the Vinaya, if there is touching while giving or receiving something, or in jest, or while reconciling, none of these are offenses. This does not mean other offenses are not committed. According to the Mahasanghika Vinaya, if a monk shares a tool with a woman, recites blessings, or holds a rope's end while serving food, or holds a staff, bamboo, or wood, it is not proper conduct. If there is lustful intent, it is a dukkata. If, with lustful intent, one moves an object, a vessel, a rope, or splashes water on a woman, it is thullaccaya. If a close relative such as a mother or sister, after a long separation, embraces and holds the monk, the monk, remaining mindful, commits no offense. According to the Sarvastivada Vinaya, if a mother, daughter, or sister is in danger from illness, fire, water, sword, deep pit, or wild beasts, and one saves them, it is not an offense, provided there is no lustful intent. If one is overtaken by circumstance, it is permitted. If a monk, while helping a woman by hand, experiences lust but touches only one spot and lets go once she is safe, it is not a deliberate offense and is considered minor. If a woman pours water over a monk's hand in a continuous stream, and lust arises, it is thullaccaya. According to the Mahasanghika Vinaya, if a city gate is narrow and crowded, and a woman presses against him, he should pass quickly. If a woman needs something, the monk should have a steward give it to her. If there is no steward, he may place it on a table and say, "Take it." If an object is heavy and cannot be lifted, and a woman asks the monk to lift it, and there is no steward nearby, the monk may lift it to a high place so she can carry it herself. When begging for alms, if a beautiful woman brings food, and the monk, if lust arises, should place his bowl on the ground and have another receive the food from her. By analogy, if a monk needs to take a needle, thread, or a vase from a woman, and fears contact with her robe, he should tell her to place it on the ground, then take it himself. The rest can be understood by this example. The Sarvastivada Vinaya and the Dharmaguptaka Vinaya have many allowances. According to the Mahasanghika Vinaya, even in drowning or similar life-threatening situations, the offense is not waived. One must understand the intent behind the strictness and leniency. The accumulation of faults in the community is invariably due to such matters.

與女人麁惡語戒第三　自下戒制意。同前凡婬欲之事其熱鄙穢故名麁惡。今說其伏表障在口。故麁惡語　通緣如上。別緣有七。一人女。二人女想。三有染心。四麁惡語。五麁惡語想。六言障了了。七前女知解　闕緣准觸戒說。此中但明比丘染心向女麁語。若前女人向比丘麁語。若染心領解亦應犯殘。類同前觸。文略不辨。五分具有此彼互向麁惡語同犯。已下正明戒本。亦因迦留陀夷聞佛已制前二戒。便於女說麁惡語。比丘舉過。佛便制戒。

> \*\*Third Precept: Speaking Lewdly to a Woman\*\* The purpose of this precept is to restrain improper conduct. Just as sexual desire is hot, low, and impure—hence the term "coarse and evil"—so too is speaking about it. This offense involves expressing such desire through speech. The general conditions for this offense are the same as those for the previous precept on physical contact. The specific conditions are seven in number: 1. The person is a woman. 2. One knows she is a woman. 3. One has a lustful mind. 4. One speaks lewd words. 5. One is aware that the words are lewd. 6. The words are clearly heard and understood. 7. The woman comprehends what is said. If any of these conditions is missing, the offense does not apply—following the same logic as the precept on physical touch. This precept specifically addresses a monk speaking lewdly to a woman with a lustful mind. If a woman speaks lewdly to a monk, and he receives her words with a lustful mind, he likewise commits an offense requiring confession. This is comparable in kind to the previous precept on physical contact. Although the text does not elaborate on this point, it is stated in the Five-Part Vinaya that both parties—whether a monk speaking to a woman or a woman speaking to a monk—commit the same offense in such mutual exchanges of lewd speech. The origins of this precept come from the monk Kālodayin. After the Buddha had already established the first two precepts, Kālodayin began speaking lewdly to women. When other monks reported his misconduct, the Buddha established this precept.

若比丘婬欲意與人麁惡婬欲語隨麁惡婬欲語僧伽婆尸沙　此滿足戒本文有五句。初列。後釋。言五句者。一犯人。二內有染心。三人女出境界。四對說麁惡語。五隨已下結犯。次釋。言若比丘者義如上。言女人者。有知命根不斷。言麁惡者非梵行也。所言婬欲語者。稱說二道好惡也。初列麁惡語有八。若求若教他求。若問若答。若解若說。若教若罵。言求者。與我二道作如是如是事。若復作餘語。言教他求者。若天若梵水神摩醯首羅。祐助我共汝作如是如是事。所言問者。汝大小便何似汝云何與夫主共事。云何復與外人共通。言答者。汝大小便道如是。所言說者亦如是。所言教者我教汝如是治二道。汝可令夫主外人敬愛。所言罵若言汝破壞腐爛燒燋墮落。與驢作如是。若復作餘語罵言。若復作餘語者。除二道已外說餘處支節。及得表麁惡語之言。故曰若復作餘語如消蘇等類。第五隨已下結犯者是僧殘罪。於中輕重有四。一就本境麁惡語。隨語多少一一殘罪。二若前人不了者一反麁語一偷蘭。隨語多少說不了。了一一皆蘭。三除二道說餘處支節亦蘭。四與非人女黃門二形麁語。知者蘭。不知吉。畜生男子亦吉。若與指印遣書作想令彼女。知者如前。不知亦爾。不犯中律云。為女說不淨惡露觀。大妹當知。此身九瘡九孔漏九流。九孔者二眼二耳二鼻口大小便道。當說此不淨時。彼女人說麁惡語。若說毘尼時。言此及此彼彼謂麁惡語。若從受經。若二人同受。若彼問。若同誦。若戲咲語。若獨語。若疾語。若夢中語。欲說此錯說彼。但無欲心一切無犯。

向女人嘆身索供養戒第四　言多巧為美己之善招誘其情說婬慾事。以用自適故言嘆身索供養戒。別緣有七。一人女。二人女想。三染心。四歎身說麁惡語。五麁惡語想。六言辭了了。七女人知解。此戒闕緣准觸戒說。已下正明戒本。此戒因迦留陀夷聞佛已制前三戒遂向女人嘆身索供養。比丘舉過。佛乃制戒。

若比丘婬欲意於女人前自歎身言大妹我修梵行持戒精進修行善法可持是婬欲法供養我如是供養第一最僧伽婆尸沙　今辨滿足戒本文有五句　初列。後釋。言列者。一犯人。二染心。三境界人女。四自嘆索供養。五結犯。言釋者。前三句可知。第四自嘆索供養句中有二。一自嘆五句。二可持已下索供養。言嘆五句者。一自嘆身。二言修梵行。三持戒。四精進。五修善法。釋此五句以為四段。一釋嘆身有二。一色身豐美。二嘆種性。故律云。嘆身端政好顏色。我是剎帝利長者居士婆羅門大性種。二解梵行。以精進解梵行故曰勤修離穢濁。三解持戒。治犯戒方便之心名不缺。治根本犯戒之罪名不穿。離後眷屬曰不染污。一戒具三。諸戒同爾。故律云。持戒精進者不缺不穿漏無染污。四釋善治。謂十二頭陀及諸善業同。故律云。修善法者。樂閑淨處。時到乞食。著糞掃衣。不作餘食法。一坐食一揣食。塚間坐露地坐樹下坐。常坐隨坐。持三衣。唄匿多聞能說法。持毘尼坐禪是也。二可持已下解索供養。是第一之義。第五結犯者。此是僧伽婆尸沙。此是結罪句。輕重有三。一若作如上自譽己供養我來即犯殘罪。雖嘆如上事不說婬欲者犯蘭。若在人女前。一自嘆譽身一僧伽婆尸沙。隨自嘆身了了者一一僧殘。言不了偷蘭。若手印。若遣書信。若遣使。若現知相令彼。知者殘。不知者蘭。除二道索餘處供養蘭。非人女蘭。不了吉。畜生吉。境想如上。不犯中律云。若比丘語女人言。此處妙尊最上。此比丘精進持戒修善法。汝等應以身口意業供養於彼。若女意謂。為我歎身。若說毘尼。言此及此彼謂歎身。若錯說者並不犯。

媒嫁戒第五　一制意。婚娶之禮和合生死。正違出離出家所為。特乖法式。又紛務妨修相招譏醜不勉世呵。是以聖制　二釋名。為彼男女往返計謀以成婚禮。故曰媒嫁戒三具緣通緣如上。別緣有六。一人男女簡非畜。而於人中貴賤親疎並是犯限。伽論云。指腹媒嫁犯蘭。二人男女想。三為媒嫁事。四媒嫁想。五顯事了了。六受彼語等還報　四闕緣。比說可知。已下正明戒本。此戒因迦羅比丘起過佛便制戒。

若比丘往來彼此媒嫁持男意語女持女意語男若為成婦事若為私通事乃至須臾頃僧伽婆尸沙　此滿足戒本文有五句。初列後釋。言初列者。一犯人。二往來者。三彼此所媒境界。四正作媒嫁事。五結罪　所言釋者。初句可知。言往來者。可得和合是。言彼此謂媒境界。男女互為彼此。先舉數列名。女有二十種。母護父護父母護。兄護姊護兄姊護。自護法護姓護。宗親護。自樂婢。與衣婢與財婢。同作業婢。水所標婢。不輸稅婢。放去婢。容作婢。他護婢。邊方得婢是。次釋名義。母護者母所保。父護者父所保。父母護兄護姊護兄姊護亦如是。自護者身得自在。法護者修梵行。姓護者不與卑下姓。宗親護者為宗親所保。自樂為婢者樂為他作婢。與衣者與衣為價。與財者乃至與一錢為價。同業者同供作業。水所漂者水中救得。不輸稅者若不取輸稅。放去婢者若買得若家生。客作者雇錢使。他護者受他華鬘為要。邊方得者杪劫得。後結是為二十。男亦如是。第四句正作媒嫁事者。父有二　初媒業亦成婦等是所傳之意。二乃至須臾頃者。謂暫時交會亦得僧殘。二十念為一瞬頃。二十瞬為一彈指頃。二十彈指頃為一羅頃。二十羅頃為一須臾。日極長時十八須臾。夜十二須臾。夜極長十八須臾。晝短十二須臾。言僧殘者。是結犯句。輕重有三。初使義具三犯殘。二自受語往彼不報具二闕一犯蘭。三受語不往彼具一闕二犯吉。故律云。若初語吉羅。往說不報偷蘭。若還報者僧殘。若使若遣書指印現相。隨媒多少說而了了。隨其往返一一僧殘。若不了者偷蘭。五分受男語吉。語彼不許還報蘭。許還報殘。不同四分。但具三時殘。一受語。二往彼陳。三還報。除二道已媒餘身分者蘭。若諸比丘白二羯磨差人媒嫁一切僧殘。今知事白僧媒嫁淨人供給婚具問僧同和一切僧殘。若用僧物犯重十誦。伽論云。若指腹為媒及自媒者偷蘭。若不能男女若道合一道女石女等一切偷蘭。若媒人男畜生等並吉。僧祇為他求好馬種和合故偷蘭。餘畜吉羅。不犯中律。若男女先已通後雜別還和合者。開不犯。又云。不得為白衣作使。不得持他書往而不看。若為報恩。若生善。若滅惡。及佛法僧事一切看書持往不犯。

無主自為過量僧不處分造房戒六　一開制意。初辨制意。後明開意。言制意者。然上行之士報力資強。堪耐惱緣不廢。正是以大聖制。依塚間樹下省緣修道。不畜房捨。而中行之輩資報力劣。不堪寒苦制。同上士交妨正修。乃是被人壞道之緣。故開畜小房。比丘因開廣作營構。紛預妨修。長己貪結壞知足行。違法造房。情過不輕。隨開還制　二釋名。專任自由不蒙指示。名僧不處分。大不依稱為過量。故云僧不處分過量造房戒三具緣。通緣如上。別緣有六。一無主。二為己。三自乞求。四過量不處分。五過量不處分想。六房成便犯　四闕緣。若闕初緣犯後戒或三或二或一罪。若作如法房全可無罪。若闕第二為他作非法房。或二蘭二吉　或三二一或可無罪。若闕第三緣不自乞求。即無過量容有餘三乃至無罪。若闕第四作不過量處分。則全無罪容得四蘭。謂實不過量作過量想蘭。疑亦偷蘭實處分作處分想蘭。疑亦偷蘭。上若闕第五亦得四蘭。實過量作不過想蘭。疑亦偷蘭。不處分處分想蘭。疑亦偷。若闕第六緣。末後二團埿未境已還盡輕蘭。一團埿在重蘭。已下正明戒本。此戒因曠野比丘作大房乞求煩多。惱亂居士。故制此戒。

若比丘自求作屋無主自為己當應量作是中量者長佛十二搩手內廣七搩手當將餘比丘指授處所彼比丘當指示處所無難處無妨處若比丘有難處妨處自求作屋無主自為己不將餘比丘指授處所若過量作者僧伽婆尸沙　此滿足戒本文有三句。初列。後釋。言列者。一犯人。二自乞求。下正教比丘房量大小指授方軌。三若比丘下若違教作者結犯。言釋者。初句義如上。辨第二句文有七。一自乞求有惱施主得過量罪。若其自物則無過量。二作屋除作餘物則無過量不處分。五分房者於中可得行立坐臥行四威儀。三無主者以其有主無過量。四自為甄為他作。於己無閏下犯殘罪。五辨房之尺量佛搩手者。諸文不定。一搩手祇二尺四寸。五分二尺。且依五分長十二搩手者。謂二丈四尺。廣七搩手者一丈四尺。此據室內。祇亦云縱廣量屋內。六當將已下數房主比丘乞處方法文如律中廣辨。問。作大小房頃乞處分。見論云。長六搩手廣四搩手。作如是房不須處分。律亦成文。小容身屋不犯非為開無過量後房本無過量。何以開中除小容身。若過六搩手四已無問過量不過量誠須處分。七彼比丘下教僧處分。處分法如律廣說。第三結罪句中有四種。二殘二吉。有無互說可知。此下雜明如上諸文。四分律云。若作此房先知無難妨已。然後來僧中脫革屣。偏露右擘禮上坐足。右膝著地令乞處分法。爾時僧中觀此比丘。若可信者即聽使作。若不可信眾僧往看。若僧不去應遣僧中可信者看。若有妨難不應處分。難者諸虎狼師諸惡獸者下至蟻子。言妨者乃至不容草車迴轉處。見云。是人田園或怨家賊處尸陀林處王誌護處。四周不通十二。桄杼間有捲。一肘者十誦是捨四邊一尋。地內有官地居士外道比丘尼地。若大石流水大樹深坑等是妨處。明了論云。或空山巖石陰等得行住坐臥如作房捨所攝。解云。如上處等欲於中住必須隔斷。若不衣量用功則多。若有妨難自損損他。故律云。若於妨難之地輒造房舍得二吉罪。過量不乞得二殘罪。互過即犯不得俱也。為他作房舍俱得蘭。律不犯中。減量無妨處難。為佛圖講堂。為僧多人住屋。草菴小客身屋者。

有主僧不處分造房戒第七　以有主故不辨尺量。與前有異。餘減大同。別緣有六。一有主。二為己作。三長六搩手。四搩手已上房。五不處分想。六房成。已下正明戒本。此戒因闡陀比丘造房斫露中神樹。俗人呵嘖。比丘舉過。佛便制戒。

若比丘欲作大房有主為己作當將餘比丘往指授處所彼應指授當與處所無難處無妨處若比丘有難有妨處作大房有主為己作不將餘比丘往指授處所者僧伽婆尸沙　此滿足戒本句亦有三。一犯人。二作房軌則。三違教結罪。犯人者如上。作房立法文亦有七。一欲作大房者。大者多用財作。房者屋也。言有主者。返上無主是也。為己作指授已來。僧中乞法義如上。彼應指授處所者。僧應觀察。若有信有智慧。即信彼而與白二。若不信者眾僧往看。若僧不去應遣僧中可信者看。若有妨難不應處分。無者應與作法。僧祇律云。若僧中無能羯磨者。一切僧就彼作處。一人唱言。一切僧為某比丘指授□三說亦得無難無妨處者。義如上說。第三句結罪文如前戒可知。唯過量為異。

無根謗戒第八　一制意。然出家同住理應和蜜遞相將護許不相惱觸。今乃懷瞋橫攝重事誣人。自壞心行增長生死以滅正法。又復塵坌良善甄在眾殊惱他一生廢修正業。欺罔事深故須聖制　二釋名。內無三實曰無根。重事加誣名之為謗。故曰無根謗戒三具緣。通緣如上。別緣有八。一是大比丘及尼除下二眾。二大比丘及尼想。三內有嗔心。四無三根。五重事加誣。六下至對一比丘。七言辭了了。八前人知解　四闕緣。若闕初緣以餘五眾闕境雙即有十蘭。闕第二疑想各五。闕瞋心全無謗罪。若有三根但非法舉。若輕事如他。或有提吉。闕餘緣等輕蘭重蘭。已下正明戒本。此戒因慈地比丘得惡房舍又得惡食。便令妹尼重事加誣。佛因制戒。

若比丘瞋恚所䨱故非波羅夷比丘以無根波羅夷法謗欲壞彼清淨行若於異時若問若不問知此事無根說我瞋恚故作是語若比丘作是語者僧伽婆尸沙　此滿足戒本文有七句。初列。後釋。言列者。一犯人。二瞋心。三所謗境界。四無三根。五以波羅夷重事加誣。六謗時。七若比丘下結犯。言釋者。初句若比丘義如上辨。第二句瞋恚所覆。故律云。有十惡法因緣故瞋。隨十事中以一一事而生瞋。十惡法者。祇三世九惱通非情處起瞋。是名十惡法。因緣廣說可知。第三句非波羅夷比丘。律云。清淨無犯名非波羅夷比丘。第四句以無根夷法謗者。欲解無根先解有根。言根者生後之名。根義不同。若標三別。謂見根聞根疑根。觀赤青等稱之為見。納鄉飡聲名之為聞。見聞之後猶預不決心無定執。號之為疑。此之三種咸生舉語故齊名根。故四分律云。見根者。見犯梵行。見偷五錢。見斷人命。若他見從彼聞。是謂見根。聞根者。聞犯梵行。聞偷五錢聞斷人命。聞自言得上人法。若彼說從彼聞。是謂聞根　疑根二種。從見生者。見與婦人入林出林。無衣裸形。不淨污身。捉刀血污。惡人為伴是也。從聞生者。若在闇地聞動床聲。聞轉側聲若共語聲若聞我犯非梵行聲。乃至若聞我得上人法聲。除此三根已更以餘法謗者是無根也。第五句波羅夷法謗者。重事加誣言犯之法。此法要說初篇。即是麁獷言。欲壞彼清淨行。此是顯己謗意。律云。謂言眾僧滅殯此人我得安樂住。第六句若於異時至作是說已來。是自言非即謗時故曰異時。雪彼清淨顯己謗情故。因我瞋恚故作是說。律云。若問若不問者。佛勅比丘問能謗者。此事實不。若以無根謗他。獲大重罪。自陳謗意。言沓婆清淨人無如是事。由前次得惡房惡食。懷瞋恨故便謗彼耳。第七句若比丘作是語者僧伽婆尸沙。此是為結犯輕重有三。一謗比丘。二謗尼。三謗下眾就比丘文中三。初句若已無根四事法謗比丘但使內無三根。莫問有實不實。自作遣使了了皆成謗罪。若不了得偷蘭。第二以非比丘法十三難事內無三根謗實比丘了了得殘。不了偷蘭。若實十三難人雖無三根。實伏說著作比丘相故但得蘭罪。不同四重謗人體是污戒比丘故也。若於十三中比丘犯五逆邊罪謗之僧殘。以教從理同合殯。故若十律云。出血破僧此二謗人得蘭。餘者吉羅。以名輕故。即是彼律以理從教。第三若以餘篇謗殘提兩罪。第二謗尼者亦同比丘。十律謗尼但得吉羅。五分僧謗比丘殘。謗尼四眾吉。尼謗尼殘。謗比丘提。第三謗下眾者皆得吉羅　不犯中律云。見聞疑三糧說實。實有五種。一真實。二想實。三事實。如殺王還道殺王。四三根不互實。五四戒不互實。若反此五謗他犯殘。十誦四重互說成謗。四分亦同。

假根謗戒第九　此戒要假異事上有見根。取彼事見以謗此人。見雖相當事不相當。名為假根。如見言聞等即是無根。前戒中攝。制意犯緣悉同前戒。唯以假根為異。文牒聖制故。曰我等前聞以無法謗欲明今是有限。故作是言。

若比丘以瞋恚故於異分事中取片非波羅夷比丘以無根以無根波羅夷法謗欲壞彼清淨行彼於異時若問若不問知是以異分事中取片是比丘自言我瞋恚故作是作是語者僧伽婆尸沙　此滿足戒本文有七句。一犯人。二瞋心。三假異分上根。四所謗境界清淨。五以無根重謗。六自言。七結罪。廣釋中初二兩句可知。第三句言於異分事中取片者。所言異分者。律說五種異分。一異趣異分。如指羊事為人。二異罪異分。如不犯波羅夷言犯波羅夷。以異分無根法謗僧殘。若比丘夷謂犯殘。以異分無根夷謗殘。不犯殘彼見提乃至吉。以異分事無根夷法謗殘。若犯殘彼言犯夷。以異分無根夷法謗殘。若犯殘彼謂犯提乃至吉。以異分事無根夷法謗殘。乃至第三異人異分。不清淨人相似名同姓同想同。以此人事謗彼。以異分無根夷法謗。第四異時異分。若見在家時犯四重。便言我言比丘犯初篇。以異分無根四事法謗。第五異聲異分。若聞自稱犯四事取自嚮聲。以異分無根四事謗。第四句言非波羅夷比丘者。見彼清淨。第五句無根夷法謗者。不見聞疑彼犯四重誣他犯重。言欲壞彼清淨行者。彰其謗意。謂言眾僧滅殯。此人我得安樂。第六句若於異時至作是語已來。發覺或因檢問或不因檢問。自言由前得惡房惡食懷瞋恨故便謗彼耳。第七句若比丘下結犯相。經重如前戒破僧違諫戒第十　一制意。和眾法同義無乖諍。理應詳遵。猶如水乳。今反倚傍聖教說相似語。或亂群情壞僧斷法。墜陷無辜為惡茲甚。是故聖制　二釋名。邪法改真分眾異執稱為破僧。固執不捨名曰違諫戒　三具緣。通緣如上。別緣有五。一立邪寶。謂是諫所為事故。二行作於時若不行作即無設諫。如法簡非法設諫簡不設諫故。四固執己心不肯從勸己若從諫不成重故。五三羯磨竟以若未竟但結輕罪。故須言竟　四闕緣。若闕初緣亦是闕於第二不行邪化即破僧心息便闕下四。單有立邪三寶方便小吉。若闕第三若不設諫即無違諫容違屏諫。犯於小罪復得前二緣破方便罪。若僧諫不成知不成者亦無違諫。正有破僧方便究竟之罪。若作如法之心拒得蘭罪。闕第四緣若未白前捨無違諫罪。有違屏諫。若白竟捨一蘭。乃至第三未竟捨四蘭。闕第五緣類前可知。已下正明戒本。此戒因提婆達多破僧故制此戒。

若比丘欲壞和合僧堅持不捨。彼比丘應諫是比丘。大德莫壞和合僧。莫方便壞和合僧。莫受壞僧法。堅持不捨。大德應與僧和合。與僧和合歡喜不諍。同一師學如水乳合於佛法中有增益安樂住。是比丘如是諫時堅不捨彼比丘應三諫捨此事故。乃至三諫捨者善。不捨者僧伽婆尸沙　此滿足戒本文有五句。初略明。後廣釋。言略者。一明諫所為事。二彼比丘下諸善比丘屏受諫勸。三是比丘下固執己心不肯從。四彼比丘下眾僧諫勸之令捨。五不捨者下結成違諫。初句文二。若比丘者。出犯人即是所諫之者。二欲壞已下正明破僧諫所為事。欲壞者牒前始心方便。方便已下牒前立邪三寶。邪三寶者。是五邪法。堅持不捨者。牒前行化。謂以五法行化。於時誘諸新學。屏諫文二。初舉上呵諫中初三句勸捨。故曰彼比丘應諫乃至莫方便等。二大德應與已下。舉上呵中二四勸同水乳等。然諸大德行雖有別。所稟師同學法無二。理應和合而無異相。猶如水乳和合僧得。故曰同一師學。如水乳合亦可水與水合。乳與乳合。故曰如水乳合。第三句是比丘者。謂諸善比丘。如是諫時者。謂牒前諸善比丘屏諫之時。堅持不捨者。謂調達比丘執心拒勸。第四句三諫捨者。善聞則順從止不破僧。一無違諫僧殘。二無破僧蘭罪。離斯二過故曰捨者善　問。其實白四師言應三諫。乃至三諫捨者善　答。謂取白及二羯磨故曰三除。第四諫所以爾者。一犯不犯位。分前三未犯殘。說第三竟犯殘。二輕重別。前三犯蘭。第三得殘。故言三諫捨者善。以未犯殘故。據其道理實是白四。又尼律文言。犯三法應捨者。謂過三法不捨者入重位故。第五句罪自下廣解戒本五句之文。所言若比丘者。義如上釋。言欲壞者。以十八法欲壞和合僧。所言和合者。同一羯磨同一說戒。所言僧者。四比丘若五若十乃至無數。言方便欲壞和合僧法堅持不捨。謂住十八法而破僧也。今辨十八法。一法非法。律非律。犯不犯。若輕若重。有殘無殘。麁惡非麁惡常所行非常所行。制非制。說非說。法非法者。八正真道能軌生正解。是泥洹之近因名法。調達說為非法。五邪不能軌生真解。是非法說以為法。律非律者。互說亦爾。犯不犯者。夫言髮抓佛制剪剃。而今調達謂髮抓有命。若不剪剃說為不犯。如心念作惡理。雖有違凡夫未制名為不犯。調達說犯。輕者遮過。調達見壞樹葉墮長壽龍中。便言殺一切草木。其罪最重。初篇業重。一形永障以見須提。初作得重罪。即言一切盜婬悉皆是輕有殘者。犯下四篇。非是永障。是其殘說為無。殘無殘者為犯初篇。永喪道牙字曰無殘說為有殘。母云。麁惡者初二篇方便身口無慚愧心犯濁重偷蘭。名為麁惡說為非麁惡。提罪已下餘蘭等皆非麁惡說為麁惡。常所行者。八正五法互說制者。謂五篇禁戒金口吐宣。名之為制說為非制。非制者。即五法非佛金口名為非制。說以為制。說者四禁是重。餘篇是輕。此是正教名為說以為非說。重輕到說此非佛教名為非說。而說以為說。第二屏諫。初比丘屏諫勸不破僧。次勸和合益。故律云。應彼言。可捨此事。若用語者。若不用語。復令餘比丘乃至王大臣。用語者應來諫是名屏諫。第三句若不用語者。此拒屏諫　問。屏諫竟得何罪　答。此但吉羅。以無眾法故。又所諫人破事未成。違諫未滿要待事成覽吉。成提。第四句眾諫如前文。第五若不捨者下結罪。於中輕重有二。一自作違諫輕重。二教人輕重。自違諫中復二。初未作諫前但有逆方便吉羅。第二作諫時三羯磨竟犯殘。若白二羯磨竟捨犯三蘭。白一竟捨二蘭。白竟捨一蘭　問。第三竟時得殘者。為攬因成果不　答。如五分藉前方便業思勢分相資。令後心之業次第增著。得僧殘時猶有蘭吉。別須懺悔以其業思輕重不同感果有異。故不相成。四分律明但使作惡步步有罪。如生福文證步步有福。多論如欲盜殺步步偷蘭。今所言二羯磨竟三偷蘭。明因中有罪。然得果之時攬因成果。故律云。白未竟有其吉羅。作白竟直結偷蘭。不言別有吉羅可懺。乃至三羯磨竟成殘時。不言別有三蘭須懺。故知因中雖有罪。以以因成果。第二教人文三。一比丘教。二尼教。三下眾教。不犯中律云。初語時捨通開三種。謂不犯吉羅蘭殘等三罪文。若破惡友惡知識。及二人三人欲作非法羯磨。或為僧塔和上闍利知親友等作損減作無住處。若破是人者不犯。

助破違諫戒第十一　制意。同前眾僧作法。諫調達時。四伴影響助成破僧。僧尋設諫拒而不受。故曰助破違諫戒　別緣有六。一調達作破僧事。二如法設諫。三遮僧設諫助成破僧。四僧眾如法諫此影助。五拒而不從。六羯磨竟即犯四闕緣。比說可知。已下正明戒本。此戒因提婆達故執五法。眾僧諫時伴償比丘助破諫僧。佛因制戒。

若比丘有餘伴儻。若一二三乃至無數。彼比丘語是大德。莫諫此比丘。此比丘是法語比丘律語比丘。此比丘所說我等喜樂。此比丘所說我等忍可。彼比丘言。大德莫作是說。言此比丘是法語比丘。律語比丘。此比丘所說我等喜樂。此比丘所說我等忍可。然此比丘非法語比丘。非律語比丘。大德莫壞和合僧。汝等當樂欲壞和合僧大德與僧和合歡喜不諍。同一師學如水乳合。於佛法中有增益安樂住。是比丘如是諫時。堅持不捨。彼比丘應三諫捨是事故。乃至三諫捨者善。不捨者僧伽婆尸沙此滿足戒本五句成就。一諫所違事。二彼比丘下屏諫方法。三是比丘下拒諫。四僧眾設諫。五不捨者結罪。初諫所為事文三。一總明其助破僧者。二伴儻之數。三正明助破文兩。一勸僧莫諫調達。二此比丘下釋勸意所以。我今勸僧莫諫者。以人如法。是故初二句人。如此提婆達發言有軌。故稱法語復能滅惡生善。故曰律語。次二句法。是故然令我等慶遇所聞。故曰喜樂。稱合道理安心從順。是故忍可。二屏諫文四。一領前諫辭遮其影助。二然此已下人法但非顯影助非理。大德莫欲已下是非相對勸捨樂正。是諫辭所諫捨助順勸崇乳。四大德勸和有益。釋其勸意。第三句是比丘者。謂諸善比丘。如是諫時者。諫牒前諸善比丘。屏諫之時堅持不捨者。謂助破比丘執心拒勸。第四句三諫者捨善。聞即順從止不助破僧。一無違諫僧殘。二無助破僧蘭雜。斯二過故曰捨者善。第五句結罪可知此廣釋初句三。一人若比丘時破僧人。二伴儻之數四人。若過有二從順。一法順從。二衣食順從。無共興謀名為伴儻。要四人已上。始成邪僧。若佐成群侶名助伴儻。此二伴儻皆須設諫。餘義如上所明。比類可知。

謗僧違諫戒第十二　一制意。眾僧自理諫彼是非理分固執拒勸。三諫不捨故結罪二釋名。倚傍六人同作四人。不治跡涉愛憎故名曰謗。固執不捨名曰違諫。故曰也　三具緣。通緣如上。別緣有七。一作污家惡行。二心無改悔。三作法治殯。四非理謗僧。五如法設諫。六拒面不從。七三羯磨便犯　四闕緣。若闕初緣全無輕重。直有污家等罪。闕三闕四同於闕二闕五。謂作七非容得七位闌。然當位中闕緣或一二三蘭。諸諫闕如法諫緣。准此闕六七同五。已下正明戒本。此戒因阿濕婆等於䩭連聚落起過故佛制戒。

若比丘依聚落若城邑住。污他家行惡行污他家亦見亦聞行惡行亦見亦聞。諸比丘當語是比丘言。大德污他家行惡行污他家亦見亦聞。大德汝污他家行惡行今可遠此聚落去不須住此是比丘語彼比丘作是語。大德諸比丘有愛有恚有怖有癡有如是同罪比丘有驅者。諸比丘報大德莫作是語。有愛有恚有怖有癡有如是同罪比丘有驅者有不驅者。而諸比丘不愛不恚不怖不癡。大德污他家行惡行污他家亦見亦聞行惡行亦見亦聞之比丘如是諫時堅持不捨。彼比丘應再三諫捨此事故。乃至三諫捨者善。不捨者僧伽婆尸沙　此滿足文有五句。一非理傍僧諫所為事。二從諸比丘下自理屏諫。三是比丘下拒屏諫。四彼比丘下僧諫。五若不捨下結違諫罪。初文有四一犯人。二依聚若下正明起過自他俱壞。三諸比丘下牒過驅儐。四是比丘下非理傍僧。傍僧辭者。謂不治違路者名有愛。懼於走者名有怖。謂僧嗔我二人名有恚。此三皆非解心所為。不達治罰之方名有癡。如是同罪下顯已謗意。二屏諫文三。一諫莫謗僧故曰莫作是語等。二而諸比丘下得僧自雪已心。故曰而諸比丘不愛等路。懺已無罪可治名不愛。走人不現復不得治名不怖。汝等二人進不懺悔退不巡走。身過俱現。理合治罰名不恚。善達治儐故名不癡。三大德已下推過屬彼故曰大德污他家等。三是比丘者為諸善比丘。如是諫時者。謂牒前諸善比丘。屏諫之時堅持不捨者。謂能謗比丘執心拒勸。四三諫捨者善。聞則從順止不謗僧。離斯重過故曰捨者善。五結罪。自下廣釋文義。言若比丘者。義如釋。言聚落者。村有四種。如上。若城邑者。屬王處也。言污他家者。有男有女。名之曰家。污家有四。一總舉四數。二別釋。三總結。言總舉者。污家有四。一依家污家。一家得物又與一家。所得物處聞之不喜。所與物處思當報恩。即作是言。有與我者。我當報之。若不與我。我何故與。二者依利養污家。如法得利。及鉢中餘或與一居士。得者生念。當報其恩。若不與我。我何故與。三者依親友污家。若比丘依王大臣或為一居士。或不為一居士。便生念言。其為我者我當供養。不為我者我不供養。四者依僧伽藍污家。若比丘取僧華菓與一居士。不與一居士。彼有德者思當供養。若不與者我不供養。以此四事故污家名污他家。言行惡行者。彼比丘作如是等非法行也。自種花樹。自溉灌。自摘花。自作鬘。以線貫繫。自持與人。若復教人作如上事。村有婦女。同床坐起。同器飲食。言語戲笑。或自歌舞倡伎。或他作己唱和。或作俳說。或繟鼓簧吹唄作眾鳥鳴。或走或揚跛行。或嘯或自作弄身。或受戲笑是。是名行惡行。言污他家行惡行亦見亦聞者。律云。時有比丘。彼村止宿。著衣持鉢入村乞食。法服齊整行去庠序。低目而行。既不顧視亦不言笑。不相周接善言問訊。我等不應與其飲食。不如阿濕婆等與人周接及上所言。應與供養。時彼乞食困乃得之。往至佛所具白佛言。令比丘往村驅出此前是依聚落起過。自他俱損。已下明牒過驅儐文。從諸比丘當語至不須住此已來是驅儐文。已下非理謗僧辭。從是比丘語彼有驅不驅者。其謗僧意。倚傍六人同作。祇云。三聞達多摩醯沙達多走至王道聚落。迦留陀夷闡陀逆路懺悔。此四不治跡涉。愛憎故起謗。謂不治逆路者名有愛。懼於走者名有怖。謂僧嗔我二人名有畏。此三皆非解心所為。不達治罰之方名有癡。顯已謗意故曰有驅者有不驅者。自下明屏諫文。所言大德莫作是語者。諫莫謗僧故曰莫作是語乃至有驅者有不驅者。已下僧自雪己心。故曰諸比丘不愛不恚不怖不癡。逆路懺已無罪可名治曰不愛。走人不現復不得治名曰不怖。汝等二人進不懺悔退不逃走。身過俱理合治罰名不恚。善達治儐故名不癡。已下推過屬彼。故曰不德污他家行乃至亦見聞是。已下明謗人拒諫不從。故文云。是比丘如是諫時堅持不捨。下明僧諫。文云。彼比丘應三諫捨此事故乃至三諫捨者善。應初諫言欲作白僧法當捨。若捨唯得吉。若不捨作白已即得偷蘭。復應諫言。大德作白已。餘有三羯磨在可捨。此事莫為僧呵便犯重罪。乃至初羯磨第二第三已來。應如是諫。故文言捨者善。隨捨罪輕故曰善。已下明拒勸不捨而結僧殘罪。故文云。若不捨者僧伽婆尸沙。已下明不犯。律云。若得衣食與父母病人。與小兒與妊人。與牢獄繫人。與寺中客作不名污家。若種樹花菓。乃至教人貫花為三寶故不名惡行。若度河溝渠坑跳躑者不犯。若同伴在後還顧不見。而嘯喚者不犯。若為父母若為病人。若為信心檀越。乃至三寶事持書往反。皆不犯。

惡性拒僧違諫戒第十三　一制意。人非性知義無獨善。要賴善友互相匠導。方能離過修善。有出道之益。而今闡陀迷心造非。不自見過。他如法諫理宜順從。方復倚傍勝人尊處。其已人師敬友欲匡眾非分。自處情過深厚。是故聖制　二解名。可知　三別緣有六。一自身不能離惡。將欲作罪。二諸善比丘如法勸諫。三不受勸導。恃己陵物。望人師敬。四如法設諫。五拒而不捨。六三羯磨竟　四闕緣。比類可知。此戒因闡陀比丘惡性拒諫故起過。佛便制戒。

若比丘惡性不受人語。於戒法中諸比丘如法諫已。自身不受諫語。言諸大德莫向我說若好若惡。我亦不向諸大德說若好若惡。諸大德且止莫諫我。彼比丘諫是比丘言。大德莫自身不受諫語。大德自身當受諫語。大德如法諫諸比丘。諸比丘亦當如法諫大德。如是佛弟子眾得增益展轉相諫。展轉相教。展轉懺悔。是比丘如是諫時堅持不捨彼比丘應三諫捨是事故。乃至三諫捨者善。不捨者僧伽婆尸沙　此滿足戒本文有五句。一初至莫諫我來明諫所為事。二彼比丘屏諫勸相受語。三是比丘下拒諫。四彼比丘不僧諫。五不捨下結違諫罪。初諫所為事文三。一出能拒人惡性不受人語。二於戒律中下諸善比丘如法呵諫。三自身已下受訓遵。望入師敬。文四。一不受勸導。二言諸大德下汝莫語我。三我亦不語汝。四大德下出不受道理。謂恃己陵物。又引契經。但自觀身行等故言且止也。屏諫文二。一先諫前人互相受語。二如是已下顯諫利益相。受語故。道相日進故。稱增益。為滅諫令不作故稱相諫。未修諸善方便令生。已與諸善修翼增廣故曰相教。已報惡業方便除遺故曰懺悔。各彼此互為感稱展轉。諫言。大德前止作二持所以成者。良由善知識等互相匠導。如何大德不相受語。問經佛說。但自觀身行。諦觀善不善。云何此中展轉相教等多云佛隨時制教。言乖趣合不相違。皆若見前人心有愛憎發。言有損。故云但自觀身。若見前人內有慈心發言有益。故言展轉相教。又見前人少聞無智出言無補。故言但自觀身行。若多聞有智言成有益。故云展轉相教。下三句可知。已下廣釋文句。言若比丘者。義如上。言惡性不受人語者。不忍不受人教悔。所言於戒法中者。以戒律如法授有七犯聚。波羅夷乃至惡說。諸比丘如法諫者。如法如律如佛所教。言自身不受諫且止莫諫我已來。是諫所為事。下四句准前可知　不犯中律云。初諫便捨。若非法呵諫。非法非律非佛所教者。若為無智人呵諫。時語彼言。汝和上阿闍梨所行亦爾。汝可更學問誦經。若其事實爾。若錯說者。一切不犯。

諸大德我已說十三僧伽婆尸沙法九初犯四乃至三諫　此結前十三戒。就中有二。初九。後四。諫不諫別故。云初作犯四至三諫。今釋諫不諫意。若語屏諫一切皆須。故云展轉相諫。不受諫中心虛結提。心實第五乃至此中違諫之事亦須說諫。故文中言莫為僧所呵更犯重罪。故知諫語通於一切。言僧諫者。具四義者有。不具者無。言四義者。一者性惡。二是顯露。三謂惱僧。四者倚傍。上之三義可知。言倚傍者。前之九戒條然。是非更無兩濫。倚傍聖教是非既分。過顯易識。何須設諫。開示其人。此四戒等皆有倚傍。言說相似濫理行二教。是非交雜真偽難分。須僧設諫開示是非。曉悟其壞。異彼改迷。棄惡就善。捨邪從正。故須設諫。如初二諫戒倚傍。如來四依之教。唱說相似。執乞食等名同。故曰倚傍污家。傍僧者執六人同作。而殯不殯濫。第四戒倚傍釋種輕陵諸比丘倚傍之義。此應廣說為如斯義。須僧設諫闕者無諫。今問有無。不問九殘。所以不諫。蓋問生罪之緣。所以僧殘罪齊。下四因諫而生前九。作便即結此。謂一切事中具四義者。須諫違而結殘。餘無倚傍等不假僧諫。但以事實直作即犯。雖可諫不諫異殘位同。故是以共篇。

若比丘犯一一法知而覆藏應強與波利婆沙行波利婆沙竟增上與六夜摩那埵行摩那埵已應與出罪應二十僧中出是比丘罪若少一人不滿二十眾出是比丘罪是比丘罪不得除諸比丘亦可呵此是時　此明懺僧殘法。略有其三。初治覆藏情過。謂波利婆沙此方云別住。母云。若犯此罪。隨覆藏曰行別住法別住。下房不得與僧同處共宿。雖入僧中不得談論亦不得問答。故言別住。設心不欲行強逼令行。故文言。若比丘犯一一法知而覆藏應強與波利婆沙。第二明治罪法。故文云。行波利婆沙竟增與六夜摩那埵。那埵者此云悅眾。由行別住如法令僧歡喜。故言悅眾亦云意喜前。雖自意歡喜亦生慚愧。亦使眾僧歡喜□前喜。故與其少日因少日。故始得喜名眾僧歡喜。此人因此改悔更不起惱成清淨人。第三與出罪法故文言摩那埵已餘有出罪。猶有勝因改心懺悔。大德隨喜即為出罪令彼清淨。就出罪重文分為二。一者如法。此罪是重。要假二十清眾方能拔濟彼人。故文言。若少一人不滿二十出是比丘罪。是比丘罪不得除。眾既不滿出罪不成。勞而無功。二不如法故。故文云。諸比丘亦可呵。為出罪。闕緣法事不成故得結罪。所言如此。是時者。應順佛教名此是時。

今問諸大德是中清淨不三說諸大德是中清淨默然故是事如是持　謂於此篇得清淨不。由眾默然知清淨故。若實有罪三問不答。共一法故但得一罪。若實無罪為默然。故眾法成就。

諸大德是二不定法半月半月說戒經中來此初標說儀。或欲令攝耳聽故若也。通論有防非義。故齊稱為戒。令此二法有四種。無揩准。自曰不定。言四法者。一犯不定。謂或犯夷犯殘。或犯提並犯三。或復犯二。多少差殊故。二舉不定。犯既不定可信。稱事而舉故亦不定。三自言不定。舉既多少自言列罪。寧容一准式。可自言不犯。四治罪不定。若自言夷滅殯治之。若自言犯殘別住治之等。乃至若不自言引罪。罪處所治故曰治罪不定。此不定犯。謂於屏處露雨處起。故言二不定法。又十律言。云何名不定。可信女人不知。犯不犯不。何處起不。不知犯名字。但言我見女人。是處來去坐立。亦見比丘來去坐立。不見作婬奪人命觸女殺草過中食飲酒。如是前事不決定故名不定　問。可信舉罪通許二三五七。何故置在殘下提上者　答。一釋上收於戒。下攝威儀故也。又釋為欲深妨不犯夷殘故。屏露獨坐能犯夷殘。如像即是為護二戒故。置於此非是欲攝提等下亦攝提　問。此二尼無者何　答。為有伴故。設令無伴希如不數。又可女人軟弱言不宣心。豈可與丈夫對事。故無者示。

屏處不定之戒　一制意。多論一為止誹謗故。二為除鬪諍故。三為增上佛法故。出家之理宜跡絕塵染。為人天所宗。以道化物。而與女人屏說非法。上違旨下失天宗敬之心。四為斷障道惡法次第故　二釋名。可信至僧未定分別。僧亦未得定結其罪。故曰不定三具緣。別緣有五。一屏處。二人女。三無第三人。四於四威儀說非法語。不見覓實事。五可信告僧事未決審。具此五者入不定治檢四闕緣。比說可知。

若比丘共女人獨在屏處覆處障處可作婬處坐說非法語有住信優婆種於三法中以一一法說若波羅夷若僧伽婆尸沙若波逸提是坐比丘自言我犯是罪於三法中應一一法治若波羅夷若僧伽婆尸沙若波逸提如住信優婆種所說應如法治是比丘是名不定法　此戒文有四句。一至非說犯不定。二有住信下舉不定。三是比丘下自言不定。四而住信下治罪不定。次下廣釋文句。初文六句。一一除釋。若比丘者。義如上。言女人者。有智未命終也。祇云若母女姊妹親疎老少在家出家者是。所言獨者。一比丘一女人。言屏處者。屏有二種。一者見屏。若塵若霧。若黑若闇。中不相見也。二聞屏。處者乃至常語。不聞聲處。言覆處者。上有物作蓋也。遮障令人不見。言障處者。若樹若牆。若籬若衣。及餘物障也。言可作婬處者。得容行婬處也。說非法語者。說婬欲法。上六句明犯罪不定。從住信優婆種已下。解第二舉罪不定。犯既不定。可信隨罪而舉。舉亦不定。故言若夷若殘若提。此中且就麁相。似三罪為言。理通五犯。言信者。謂得四不壞信終不為身。而作妄語等十惡之罪。是坐比丘已下。解第三自言不定。犯既不定。自言亦無揩准。隨引輕重如比丘所說治。故文云。我犯是罪已下。解第四治罪不定。治罪有二。一者舉已引罪。二者舉已不引罪。引罪者。如比丘所說治。不引罪者。如可信語也。治之此即引罪也。當如比丘所說治之。自言犯夷。宜從滅殯。若言犯殘。別住治之。若言犯提。令對手悔隨引而治。若不引罪。文云。如住信優婆種所說應如法治。故律云。說自言作者。應如比丘所說治不自言作者。應如住信語治之。今此不自言作。故如優婆種所說治也。不同十誦。比丘言我有是罪。而不往隨比丘語治。若言往不犯是罪。亦如比丘治。若言不往無罪。隨可信治。五分。若於三事一一法治中諸上座應問。是比丘汝往彼家不。若云往未應治。復應軟語與獨坐。不麁語不行婬不。若言不上坐下坐。應切問。汝實語莫妄語。如優婆夷說不。若言如優婆夷說。然後乃可隨治。若言不如比丘治。所以不似可信語者。善見論云。見聞或不審故所言是名不定法者結也　此雖是戒而無有罪。但於屏處與女說非法語招世譏謗。可信白佛故。曰此可信舉戒。

露處不定戒　緣制意釋名具緣闕緣四義同前。但屏露為異。餘義皆同。已下明戒本。

若比丘共女人在露現處不可作婬坐作麁惡語有住信優婆種於二法中以一一法說若僧伽婆尸沙若波逸提是坐比丘自言我犯是事於二法中應一一治若僧伽婆尸沙若波逸提如住信優婆種所說應如法治是比丘是名不定法　此戒句同前亦四。一至麁語犯不定。二有住信下舉不定。二是比丘下自言不定。四如住信下治罪不定。但罪二三不同。餘義皆等前戒。故不重釋。已下廣辯文句。初文亦六。一一牒釋。若比丘者同前。女人者亦爾。露現處者。謂無牆壁障也。不可作婬處者。不容行婬處也。作麁惡語者。說婬欲不淨行。讚嘆二道好惡。此上六句此是犯不定。已下諸句文義同上。

諸大德我已說二不定法今問諸大德是中清淨不三說諸大德是中清淨默然故是事如是持　此文准前解釋。

諸大德是三十尼薩耆波逸提法半月半月說戒經中來　今明第三篇。三十九十雖同一篇。然捨不捨異故。戒本中分為二門。所以先明三十後說九十者。良以三十於此財物取濟失方廣生罪累。若欲洗心懺悔。要須對僧捨取物。及捨相續貪心事。既捨罪方除滅作法不易。欲使僧尼先識於難。次及於易故列在初九十事中。雖有因財生罪皆不須捨但斷犯心即得懺悔。作法易故留在後說。言尼薩耆者。此方名捨。捨有三種。一捨財物二捨畜心。三捨於罪。言波逸提者。此名墮。墮在燒煮覆障。故曰捨墮。今就三十總別兩釋。先總。後別。就總略辯八門。一對九十捨不捨異。凡三十捨咸具三義。一者屬己之財。二者財體見在受用有罪。三者捨已歸主受用愆。具此三義制令入捨。九十中二十五戒亦因財事不入捨者。三義中闕不得入捨。一由食生罪。有十四戒。未食無罪可捨。食方生罪。復無可捨。闕第二義故屬九十。如讚展別足勸非殘受美樂酒蟲水等。是二食中過三外財淨施。此二闕於初義體屬他物故不入捨。三十戒闕於第三故不入捨。如脫脚著覆無其捨法。白色三衣捨已猶白不得著。如床須截牙角打破貯床挽脚故不入捨。第二自作教他　若論自作雖犯二十七除二浣與𦁉與𦁉但吉。二浣無犯。以佛不制故。今言一人晝犯三十者。通自作使人故爾。第三身口分別。此三十中擔用二局身。餘通身口。第四性遮分別。迴僧之物性惡氣分。餘悉是遮。第五重不重犯者。有四戒。謂擔用二浣。此物現在容可更求故得重犯。如使尼二浣染等雨衣。數用擔毛數過。以其過不異前浣衣擘毛等浣上犯染打。打亦爾。故言使浣染打三尼薩耆。自餘諸戒咸不得重。第六捨懺方法。綿褥獨捨。餘悉對人中道俗。二寶對俗。餘戒對道。道中通局乞鉢局僧餘多少。第七持犯有八。戒通持犯。五過二離減六年等。自餘諸戒唯正持作犯。第八任運有十四戒。五過除樂。此四戒曰滿任運即犯。受寶奪衣二浣乞縷此戒。但使事成三性之中任運亦犯。餘無任運。已下別釋。

畜長衣過限戒一　一制意。多論一因開畜長貪。於俗利壞道德之財。二比丘積貯與俗無別失敬之心。三違佛四依之教。即非節儉知足之行。故使不加淨法制與捨墮　二釋名。貯用屬己名畜。限分之餘稱長。越於期限故日過十日。能所通舉故曰畜長衣過十日戒三具緣通緣如上。別緣有六。一已長衣。謂三衣之外財。其三衣三世諸佛應法之服。體無長過故爾。雖是已長若妄此財亦復無罪　是故第二知屬己物。物雖屬己若不應量畜過無罪。是故第三應量之財。財雖應量說淨無罪。故須第四不說淨。若有一因及起四想。被舉留難因緣亦是不犯。故須第五無因緣。多論初日得衣即被三殯來。乃至命盡不犯。雖無因緣畜未過限亦不得罪。故須第六十一日明相出犯　四闕比說可知。已下正明戒本。初略制。二牒制隨開。後廣制。言略者。不聽畜長。六群多積長衣。因此起過。佛便制戒。言牒制者。因阿難得一長衣。欲奉迦葉佛。隨開限十日。言廣制者。

若比丘衣已竟加絺那衣已出畜長衣經十日不淨施得畜若過十日尼薩耆波逸提　此滿足戒文有五句。一犯人。二犯時。三所畜財體。四開限。五結犯。此五句文初略辯。後廣釋。言略辯者。若比丘是犯人。衣已竟迦絺那衣已出是犯時。三畜長衣是所畜財體。四得畜十日即是開限。五若過已下違教得罪。是結犯句。次下廣釋言。若比丘者。義如上辯。衣已竟者。見云。三衣具足竟明其未具無長故。又言。謂迦提月竟未竟不犯。所言迦絺那衣已出者。已出者捨也。捨方犯。故律云。謂出功德衣外時也。第三句畜長衣。謂所畜長衣及財。三衣之外皆名為長。於中有二。一辯衣體。二明尺量分齊。言衣體者。律云。有十種衣。皆以麻絲毛綿為衣體。言長衣量者。律云。長如來八指廣四指。是名長。祇律長二肘廣一肘。見論長二搩手廣一搩手。四分律尺六八寸是名長。第四句言不淨施得畜十日者。是開限。律云。佛因阿難開畜十日。第五結罪句者。是尼薩耆波逸提。犯有二種。一者過犯。二者染犯。故律云。一日得衣畜。如是二日乃至十日。或日日得。或中間有得。不得至十日明相出已。於十日內隨所得衣一切犯長。初日衣是過犯。過十日故。下九日衣隨得者。是染犯。未過十日。猶初日衣犯長故染。十日內九所得衣者。亦合犯長。此尼薩耆位有其四。一須捨財。二須懺悔罪。三須還財。四不還結罪如律廣說。不犯中。若淨施。若與人。若失若壞。若作非衣。若作親厚意妄不說淨。若四想生不說淨。若受寄衣人命終。若遠出述道等不說淨。皆不犯。

離衣宿戒第二　一制意。三衣者乃是三世諸佛應法之服。資身長道最為要用。理宜隨身。如鳥二翼。而無暫離。今留衣在此身。居異處寒暑率起急須難得。又闕守護容成失。脫廢資身用事惱不輕。是故聖制　二釋名。人於異處名離。逕夜日宿久即事慢促則起惱。限其一日過則便犯。故曰離宿戒　三具緣。通緣知上。別緣有六。一是三衣。二加受持法。三人衣異界。四不捨念。五無因緣。六明相出即犯　四闕。比說可知。已下正明此戒。文亦有三。初因六群留衣異處自往人間。因此起過。佛便略制。不聽離衣。次因有病比丘。衣重不能持行。佛聽作法開離無過。後乃廣制。

若比丘衣已竟迦絺那衣已出三衣中離一一衣異處宿除僧羯磨尼薩耆波逸提　此滿足戒文句有六。一若比丘者。人分齊。二衣已竟等。犯時分齊。三衣中者。所離衣分齊。四離一一衣下。人衣互在分齊。五除十下。開法分齊。六尼薩耆下。結罪分齊。次下廣辯文句。言若比丘者。義如上釋。第二句言衣已竟等者。除不犯。汎五。謂一夜六夜一日九日。此五重中六夜難明。餘之四重合開此戒。但一夜者。唯制非開。一月等三事開通制。第三句三衣言中者。明所離衣。初辯畜三衣意。一釋三衣不如義。多論云。現未曾有法故聽畜三衣。智論云。佛聖弟子在於中道故畜三衣。多論云。一衣不能除寒。三衣能除障寒。一衣不能除慚愧。三衣能除慚愧。一衣不中入聚落。三衣足故堪入聚落。一衣不能生善。三衣能發前人歡喜之心。一衣威儀不具。三衣能令威儀清淨。以此義故聽畜三衣。次明三衣如不如。一者體如。二者作如。三者量如。四者色如要具四法方可成受。有離宿過。言體如者。麻毛絲綿是正衣體。餘並不堪。言作如者於中有四。一須如法割截。二須條數如法。三重數多少。四剌作如法。具足四種名作如。言量如者。長五肘廣三肘。若增減不成受持。言色如法者謂青黃木蘭。餘色之衣不堪受持。除糞掃衣。第四句言離一一衣異處宿者。明互離失義。初明離之法。人衣異界曰離。經夜日宿。此中離者謂離受持衣。若離餘衣但得小罪。

問。三衣六物同是資身。所以離三衣失而犯提離。餘衣等輕　答。三衣正制受通三品。今若離者違制罪重。而失受法。餘衣物等開。於中下為資道不足。今若離者對開為違。唯得吉羅。而不受。此辯失衣分齊。三護衣之界有其二種。一者自然。二者作法界。自然之界多少不定。諸部通說總有十五。一者僧伽藍界。藍有四種。二者村界。亦有四種。謂周匝垣墻柵籬籬墻不周四周有屋等。三樹界。若樹葉相連。齊與人手足蔭覆跏趺坐。十誦取日正中時蔭影覆處。水不及處。是衣界。四場界。律云。治五穀處也。謂村外空靜處。五車界。六船界。並俱在陸地律云。若車船迴轉處。此但明住車。十誦行車者。前車向中車杖所及處。中車向前後車杖所及處。後車向中車杖所及處。若不及者是名異界。七捨界。謂村外祇云。若樓閣梯橙道外二十五肘名衣界。八堂界者。律云。多敞露。九庫界。積藏諸物。十倉界。儲積穀米處。十一阿蘭若界。律云。蘭若者無界。謂迴在空野無別諸界。假以樹量大小。八樹中間一樹間七弓。弓長四肘。通計五十八步。兼其勢分七十有餘。十二道行界。十誦比丘與師持衣。通中行前後四十九尋內不失。論云。疑廣亦得四十九尋為護衣界。十三洲界。善見云。十四肘內不失衣。十四水界。見云。蘭若處坐禪。天欲曉患睡脫衣置岸入水池洗浴。明相出犯捨。祇云。水中道行界二十肘若船界者入水則異。母云。著衣岸上一脚入水一脚在岸不名異界。十五井界。僧祇道行露地井蘭傍宿。置衣在二十五肘內名護衣界。所言作法界者。依僧界結。律云。不失衣者。藍有一界。失衣者。藍有若干界。四分他部相成有四種。即染隔情界之礙。上之三礙通界並有。若論界礙彼此不通。故文云。失衣者。僧伽藍裏有若干界。謂上三礙在伽藍院內。故衣則有多界。不失衣者。僧伽藍裏有一界。謂無上三礙也。言染礙者。律云。藍內有一女人。來往衣須隨身。若女人在中人依彼此即名異界。所言隔礙者。律云。水陸道斷與衣不會者是。祇云。衣在房內。人在於外。不從籥。又無梯橙。名之為礙。言情礙者。多論王來界內大小行處。近王左右並非衣界。及以作幻作樂人皆名情礙。祇云。兄弟分齊之處亦名情礙。所言界礙者。如上所明。若有若干界即須身衣同處。若不爾即名失衣。乃至蘭若界亦復如是。准四分律加於勢分。諸部並無。言勢分者。藍分者藍外人搏石所及衣處。是名界分。乃至倉庫界亦如是。善見論云。中人擲石不健不羸人盡力擲石至落處。以量有十五步。此但道自然不通。作法必須入界方乃會衣。第五句開離分齊。言除僧羯磨者。律云。時有比丘病患因緣。三衣極重。意欲遊行。佛聽開。乞羯磨離衣九月。多論四義故開離衣。一有緣眾生應受作故。二宜遊行令病損故。三求行道所宜故四未降者降之。已降者令發喜故。開中有成不成。一要須衣重病人方成。餘三句互有俱無並作法不成。多論假使衣人互不如法。前人妄語得罪。作法得成。以羯磨防離衣宿不防病等故。五分律云。前安居人九月。後安居人八月。四分律云。留僧伽梨。祇五二律但留欝多僧。餘二不許。十多二文三衣之中俱有離義。離但一衣不得離二。第六句言尼薩耆波逸提者。明結罪分齊。於中有四。一捨所犯之衣。二懺所犯之罪。三却還本衣。四不還結罪義。如律廣說。不犯者。於中有五。一作羯磨當受不失不犯。二會故不犯。三不捨故不犯。四四想等失受故不犯。五若水陸諸難故不失而不犯。並洒明相未出之前有此四。故方可不犯。水陸諸難不失受者。心知衣在恒作頌受之意為是不失。故律云。不犯者。僧作羯磨明相未出。若會衣。若作失想。若水陸道斷。有此諸難悉皆不犯。

月望衣戒三　一制意。衣為資身隨時受用。雖先有衣故爛弊壞。但任受持不堪著用。今得少財為作三衣。以換故者而少不足為持滿。故聖開。一月過畜長貪違教妨道故。所以制墮　二釋名可知　三別緣有六。一若是新衣現堪受用。餘財不開故。衣方開故。第一緣故壞三衣。衣須故壞得財。若足亦受不開故。第二緣得少財不足。若不擬作三衣但犯。初戒不開。一月明須第三。為作三衣替故者。四不說淨作三衣。五無因緣。六過限便犯　闕緣比說。此戒因但三衣比丘開一月為限。若畜長衣者得即說淨。不須此戒。

若比丘衣已竟迦絺那衣已出若比丘得非時衣欲須便受受已疾疾成衣若足者善若不足者得畜一月為滿足故若過畜者尼薩耆波逸提　此滿足戒本文有六句。一犯人。二除開緣出犯長時節。三若比丘下所得衣類。四受已疾疾下足則不開。五若不足者已不如其不足開齊一月。六若過已下隨違結犯。已下別解　言若比丘者。義如上辯。衣已竟迦絺那衣已出者。明出犯長時。若自恣後一月。若五月中是不犯時節。所言得非時衣者。明所得衣類。言非時者。謂過一月五月限時。第四句所言受已疾疾成者。明犯限。若十日中同衣足者。割截說淨受持。若不者至十一日。隨衣多少並犯捨墮。第五句言若不足者得畜一月為滿足故。明第二犯。若同衣不足至十一日。應作衣浣染作淨已受持。若恐不竟麁行兼竟受持。後更細剌即免長過。故違者至十二日。隨衣多少並犯。乃至二十九日亦如是。若至三十日足已不足。同衣不同衣。即日應割截染持。恐不成者餘人相助免有犯過。此戒開限有三。初十日已同常開緣全是未犯。次十日已後至二十九日已來。隨何日得足者即應當日作說淨三。至三十日若足不足。若同不同。一向不開。第六句言若過畜者尼薩耆波逸提。是隨違過犯。犯中有四。一捨所犯之衣。二懺所犯之罪。三却還本衣。四不還結罪。不犯中義如長衣開。

取非尼衣戒第四　一制意。有三種過。一者凡為下敬上仰奉情慇。所有財物思欲捨施。許無違從大僧非親多不籌量得便受之。令他財物竭盡。二有男女形別。理無脫三。涉財物既交思情。編親因事起染容壞梵行。臨危事撿可懼之甚。跡涉世譏致招誹謗。清白難分。莫能自拔以利諸過。是故聖制　二釋名可知　三別緣有五。一是比丘尼除下二眾。依祇下二眾衣不犯。多論下與尼同犯。二非親里除去親里不犯。三是應量是五衣。多論依者是應量衣吉。四虛心送與。謂乞得貿易不犯。五領受屬己即犯　四闕緣。比說。已下正明戒本。此戒因乞食比丘從蓮華尼受貴價僧伽梨衣。故佛便制戒。

若比丘從非親里比丘尼取衣貿易尼薩耆波逸提　此滿足戒本文有五句。一犯人。二非親里尼。三取衣。四除貿易。五結犯。已下廣辯。若比丘者。義如上釋。非里者。非父母親及七世。反上是親。論云。所言親里者。父母七世骨血之親。了論明四種親。一父親。二父母親。三母父親。四母母親。此四親尼邊取之非犯。所言取衣者。衣有十種。如上所明多論比丘取一尼衣。多人犯。一比丘多尼邊取一衣。許尼多犯。故律中佛責尼言。婦人著上好衣。猶尚不能發前人敬心。何況弊故。隨聽畜五衣。故知衣本為資身。今以施人即得無衣立罪破戒行。檀事不應法故不取聽。若五衣外隨意施者得受。若僧得尼施時應檢問前人。知彼五衣不具即不得受。五衣具者得受無罪。十律若先請。若別房中住故與。若為說法故與不犯。五分若無心求自布施。知彼有長乃若不犯　問。尼取僧衣但得吉羅者何　答。大僧上尊與尼義。希尼受不數故但犯吉　問。若爾大僧與希能與應輕所以提罪　答。僧與尼衣譏過中制患義深故得提罪。所言除貿易者。律云。二部僧得衣共分。錯得餘衣。佛開互貿。言貿易者。以貿衣非衣貿衣。乃至一丸藥貿衣者是。所言尼薩耆波逸提是第五結罪句。於中有四。一必須捨衣。二應懺悔。三受者却還。四與得罪。不犯者。從親邊取。若貿易得。若為僧為佛圖取者不犯。

使尼浣故衣戒五　一制意。上尊使下事順。而數下惰敬上裁抑是難。多不籌量有無客致惱。廢業損處不輕喜生染患。跡涉世譏致招誹謗。清白難分。莫知自拔以利諸過。是故聖制　問。浣染打等所以合制者何　答。一使尼處同。二俱由故衣。三容一衣相由致犯。垢污須浣失色。即染申舒故污　二釋名可知　三具緣通緣如上。別緣有六。一是比丘尼。二非親里。三是故衣。四使浣染打。多論若使書信吉羅。祇有四句。自與使受等二互二俱浣等並犯。五無因緣故律中開。若病浣染打。若借他衣浣染打不犯。除此等緣故。六浣染打竟即犯　四闕緣比說。已下正戒本。此戒因迦留陀夷使偷蘭難陀比丘尼從安多會衣。故佛制此戒。

若比丘令非親里比丘尼浣故衣若染若打尼薩耆波逸提　此滿足文有五句。一人。二非親里尼。三所浣故衣。四所浣染打。五結罪。言比丘者。如上。非親里者。亦如上。言故衣者。下至一經身著。衣者十種衣。若新衣浣者得吉。言若染若打者。是所作業。言尼薩耆波逸提者。是犯罪。若使浣染打尼具作得三提。作二得二提。作一得一提。善見云。令出家婦浣染亦犯。五分令非親尼浣而親尼浣。如是互作五句。皆墮。若浣染尼師檀亦犯墮。十誦若犯捨墮。衣與浣犯小罪。若浣竟比丘復言未淨還使尼浣。比丘尼薩耆吉羅得二罪。若使尼浣染打。尼不浣不染不打得三吉。餘互作不作推此可知　問。使下二眾何以得吉答。非是弟子使希故輕。有非具戒不廢正修故輕。若依多論不二同尼犯提　問。新衣何以輕　答。新衣浣希有無緣患故得小罪。不犯者。律云。若宿若謂佛法僧使浣染等無罪從。

非親里居士乞衣戒六　凡出家人宜應知足。令三衣具備。長道緣脫。方廣乞求。增貪惱物。招世譏過。損壞不輕。是故聖制。別緣有六。一三衣具足。二無因緣。三非親里居士。四為己乞應量衣。五彼與。六領受入手便犯　闕緣比知。已下正明戒本。此戒因跋難陀從居士強索衣故。諸人譏嫌。佛制戒。

若比丘從非親里居士若居士婦乞衣除餘時尼薩耆波逸提餘時者若奪衣失衣燒衣漂衣是謂餘時　此滿足戒文三。初略制。二牒隨開。三廣制。就廣制句有其五。一犯人二非親里居士。三乞衣。四除開緣　五結犯。餘時者已下誦前四句。下辯五句文。若比丘者。義如上辯。非親里者。非七世親里。言乞衣。衣有十種。十誦僧祇乞得四肘已上犯　若白乞使人乞作寒暑相。若方便說法得者皆犯　若乞小物施主與衣財者得取無犯。若本有方便心但索小者。或容得大犯捨。言除餘時者。開索。律云。若被賊奪衣。裸形當以輕草樹葉覆形。應往寺邊。若取長衣。若親友邊取。若無者僧中問取可分衣。若無者問取僧衣臥具。若不與者自開庫看。若褥敷栴被摘解取裁作衣。出外乞衣。若得已應還浣染縫治安著本處。若不還本處如法治。言尼薩耆波逸提者。是遺制罪。於中亦四。如上所明。言餘時者。是失奪等四緣。不犯中。律云。若奪失三衣從非親里乞。五分開衣壞時得乞通前五緣。又云。或為他乞。他不為己乞。或不求而得。若從親里乞。若從出家人乞。一切不犯。

過知足受衣戒第七　一制意。出家之人遇四因緣失奪三衣。篤信聞之端貧以施。理應隨施而受障已。內有廉節之心。外不惱物。今三衣已足過分更受。內長貪結。外乖施心。殊所不應。是故聖制　別緣有六。一比丘失奪三衣。二非親里居士。三為失故施。若不為失隨時受取無罪　四知為失故施。五過知足取應量衣。六領受入手即犯　闕緣可知。已下正明戒本。此戒因衣比丘檀越送衣比丘不受。為六群故取。佛便制戒。

若比丘失衣奪衣燒衣漂衣若非親里居士居士婦自恣請多與衣是比丘當知足受衣若過受者尼薩耆波逸提　此滿足戒文有六句。一犯人。二遇四因緣。此謂施衣緣。三非親里居士施衣人。四自恣請下為失衣故施。五是比丘下教知足受。六為遇下過受結犯。前三句文可知。第四所言自恣多與者。若檀越多與衣比丘失一衣。於中有應取有不應取。若失一衣不應取。若失二衣餘有一衣重數。若二若三若四應摘作餘二衣。若都失取上下衣。餘一衣別處取。若檀越多與薄細若不牢。應取作二三四重安緣肩上。應安鉤紐。餘有殘物。語檀越言。此餘殘裁作何等。若彼言。我不與失衣故與　我曹自與大德耳　若欲受者便應受。所言當知足受衣者。知足有二。一在家人知足。二出家知足。言在家知足者。隨白衣所以衣受者。謂諸白衣為失故施本為失三。今還受三。即是知足。然此知足順出家之軌。故曰出家人知足。此謂失三受三順三知足故。言若過尼薩耆波逸者。此第六句過受結罪。律云。失一受二。失二受三。失三受四等。並是足而受更受違二知足。故名為過知足。受者即犯捨墮。此衣應捨與僧。若一人若多人不得別眾捨。若捨不成捨。捨已應懺罪。然後彼應還衣。若不還衣得罪不犯中。律云。若知足取。若減知足。若衣體細薄不牢。重作故取不犯。

勸讚一居士增衣價第八　一制意。篤信居士標心捨價限已定。理宜隨施而受。不虧道法。今反嫌少過一更索長。己貪求壞彼信敬。是故聖制　別緣有六。一非親居士虛心辨衣價。二情期限定三知施心有限。四嫌少勸增。五彼為增價增縷。六領受便犯。已下正明戒本。因跋難陀起過。佛制此戒。

若比丘居士居士婦為比丘辦衣價買如是衣與某甲比丘是比丘先不受自恣請到居士家作如是言善哉居士為買如是衣與我為好故若得衣者尼薩耆波逸提　此滿足戒文有四句。一犯人。二施衣限定。三是比丘不嫌少勸增。四若得衣下得而結罪。上二句可知。第三為比丘至與我好故已來。明嫌少勸增義。衣價者。若錢若瓔珞等是。居士問比丘。須何等衣。佛聽索不如者。今乃居士為辯絹衣。若勸買紬即犯。故十誦云。勸增色亦犯。此戒為施心有限嫌少更求。乃至增一錢十六分之一分。若增縷亦犯。多論勵增色量價三捨墮。言得衣尼薩耆波逸提者。是第四結罪句。捨懺還不還義如上辯。不犯中。律云。先受自恣而往求知足。於求中減少作。若從親里求。若出家人求。或為他求。若求自得不犯。

勸二居士增衣價戒第九　制意犯緣如前無異。唯以二居士合作為別　問。勵增一綖即犯。何故乞衣得一條方犯　答。乞本無心及至乞時任彼籌量。惱義是微故一條方犯。辯中施主先有虛心施。限以定不荷其恩。嫌少更索惱物情。深一綖即犯。已下正明戒本。

若比丘二居士居士婦與比丘辦價持如是價買如是衣與其甲是比丘先不受居士自恣請到二居士家作如是語善哉居士為我辦如是衣價與我共作一衣為好故若得衣者尼薩耆波逸提　此戒句亦有四　一犯人。二施衣服定。三是比丘下嫌少勸增。四若得衣下得而結罪。釋句之義如前戒。五分乃至勸夫婦合作一衣亦犯。祇中知足者與細言。我是蘭若頭陀住人索麁者皆犯。己口自述德故　問。所以無勸三居士者何　答。勸二容損。勸三惱微故無　問。若爾勸三居士棄布造紬。豈無損義　答。此乞衣戒攝。今此勸增者要就本體上增方犯。此戒故所已無開通。並如前戒。

過限切索衣價戒第十　一制意。然寶物世情所重。長貪妨道生患處深。非是比丘之所宜畜。今施住信心奉施以為衣價懼犯。畜寶無宜自受。故付俗人令貨淨物。尋索急切情無容豫。迭相摧促。過惱前人。故作限制三索六默然。今過索惱境結罪　別緣有五。一是施主送寶。二貿衣受用。三付彼淨人轉貨衣物。四過分齊索五得衣便犯已下正明戒本。此戒因跋難陀制。

若比丘若王若大臣若婆羅門若居士居士婦遣使為比丘送衣價。持如是衣價與某甲比丘。彼使至比丘所語比丘言。大德今為汝故送是衣價受取。是比丘語彼使如是言。我不應受此衣價。我若須衣合時清淨當受。彼使語比丘言。大德有執事人不須衣比丘應語言有。若僧伽藍人若優婆塞。此是比丘執事人。常為諸比丘執事。時彼使往執事人所與衣價已。還到比丘所如是言。大德所示某甲執事人我已與衣價。大德知時往彼當得衣。須衣比丘當往執事人所若二反三反為作憶念應言我須衣。若二反三反為作憶念得衣者善。若不得衣四反五反六反在前默然立。若四反五反六反在前默然住得衣者善。若不得衣。過是求得衣者尼薩耆波逸提。若不得衣從所得衣價處若自往若遣使往應言。汝先遣使持衣價與某甲比丘。是比丘竟不得衣。汝還取莫使失此是時　此滿足戒文有其二。初過索結犯。二若不得衣已下明不得進不。前文有六。一犯人。二若王已下。正明施主遣使奉寶為作衣價。三是比丘應語已下。恐犯畜寶自不敢受。四彼使語比丘下。正明使臣送寶付俗令貨淨物。五須衣比丘下。正開三語六默索衣方法。六若不得衣下過索分齊得衣結罪。然此六文位束為三。一犯人。二所犯事。三得衣結罪。犯人文可知。所犯之事文有其四。聖者立法。謂送寶不受付淨生已索之法。或就第四付淨生文復有其四。一問淨。二須衣比丘者。報淨人處。三付。四反報比丘。第五索法。見論純語往索齊六不犯。過六方犯。純默十二未犯。十三反犯。默語相參。九反未犯。十反方犯。如是類知。五語二默七反未犯。四語四默八反未犯。三語六默九反未犯。二語八默十反未犯。一語十默十一未犯。全默十二未犯。十三始犯。第二不得中文三。一躬往遣使到施主所。二陳已㥾。三還本施主。已下廣辯前文。若比丘者。義如上釋。若王者。得自在無所屬。若大臣者。在左右若婆羅門者。有生婆羅門也若居士者。除王大臣婆羅門諸在家者是。居士婦者。在家婦也。遣使送衣至付比丘已來。是送寶之儀。從是比丘語使至當受已來。不受之法。彼使語比丘有執事人。是問淨主之法。須衣比丘至執事已來。是執淨主之處。彼使至與衣價已來。是付寶法。還到至當得衣已來。是執比丘法。已下明索衣方法。文略易顯不犯者。若遣使告知。若彼言我今不須即相布施。是比丘以時軟語方便索衣。若為作波利加羅故。與以時索。若方便索得者。一切不犯。

雜野蠶綿作臥具戒第十一　所以制者。良以貴物難得損生招譏。長貪妨道。過中之大是以聖制　別緣有五。一是憍奢邪。二乞求。三作臥具。四為己。五作時乞犯。多論憍奢邪者綿名。已下正明戒本。此戒因六群往蠶家索綿居士譏嫌。比丘舉過。佛便制戒。

若比丘雜野蠶綿作新臥具尼薩耆波逸提此滿足戒文有三句。一犯人。二所犯事。三所為罪。言若比丘者。義如上釋。言雜野蠶綿蠶者。西方無家蠶。用野蠶作綿。成其三衣。外國作衣凡有二種。一細擗布貯如作栴法。二綿作縷織成衣。善見云。乃至雜一毛便犯。憍奢邪者絲中微者。蠶口初出名也。五分云。蠶家施綿受已施僧。不得自入。故知所制意重　野蠶尚犯。何況家蠶。雜綿尚犯。何況純作。言薩耆波逸提者。是犯名。多論若無蠶家。乞繭自作綿無罪。為賣故是虫者吉。作不應量衣及敷具吉。自作教他成者犯墮。不成吉羅。犯尼薩耆衣應捨斧若斤剉斬。和泥以塗壁等用不得更著。若受用著著著得罪。不犯中。律云。若得已成。若乞成貯衣。若虫壞者一切不犯黑羊毛作臥具戒第十二　所以不聽者。此毛貴物。無宜下用虛損施物。作無用之費。經營妨道。復招譏醜。是故須制　通緣如上。別緣有四。一純黑羊毛。貴好出四大國。貴而難得。二作臥具。三為己。四作成便犯。已下正明戒本。此因六群比丘見諸梨車子。作黑㲲被譏嫌。比丘舉過。佛便制戒。

若比丘以新純黑羺羊毛作新臥具尼薩耆波逸提　此滿足戒文有三句。一犯人。二毛作臥具。三結犯。若比丘者。義如上辯。言純黑毛者。若生黑若染黑。言尼薩耆波逸提者。是犯名。犯相如前戒。不犯者。律云。若得成。若割載壞。若細薄疊作兩重。若小坐具。若作耨。若作帽。作袾作鑷熱巾。或作裏革屣巾。並非披服之物故開無犯。

白毛臥具戒第十三　制意同前。十律此非純白善。是三毛參作不犯。三毛之中增黑毛一兩犯墮。貴故。增白一兩犯吉。賤故。增尨不犯。減一兩方犯　別緣有五。一三毛相參作。二疑作三衣臥具。三為己。四增好減惡下至一兩。五作成便犯。已下正明戒本。此戒因六群作純白臥具。居士譏嫌。佛制參作故立此戒。

若比丘作新臥具應用二分純黑羊毛三分白四分尨若比丘不用二分黑三分白四分。尨作新臥具者尼薩耆波逸提　此滿足戒本文有三句。一犯人。二故教比丘毛作法。三若比丘下不參結罪。言若比丘義如上辯。言作新臥具者。三衣白黑二毛各有兩種。一生白。二染白。言尨毛者是頭上毛。耳上毛。脚上毛。若餘處麁毛並曰尨毛。言應分作者。若欲作四十鉢羅臥具。二十鉢羅黑。十鉢羅白。十鉢羅尨。乃至二十鉢羅臥具准上可知。若增若減犯罪輕重如上釋。言若比丘不知作者得捨墮罪。就捨墮文有四種。如前所明不犯者。若應量作。若得已成。若割載壞作帽作袾作鑷熱巾。或作裏革履巾一切不犯。

減六年臥具戒第十四　制意者。先有故臥具。未滿六年。足得資身。長道便罷不捨故者更復造新。長貪妨道。招世譏過。是故聖制別緣有六。一有故臥具減六年。二不捨故者與人。三僧不聽許。四更作新者五為己。六作成便犯。已下正明戒本。此戒亦因六群比丘常營臥具。故佛制戒。就中有三。一略制。二牒隨開。三廣制。今明廣戒本。

若比丘作新臥具持至六年若減六年不捨故而更作新者除僧羯磨尼薩耆波逸提此　滿足戒文有三句。一犯人。二制限六年。三若限已下造新結犯。初句可知。言除僧羯磨者。明開意。律云。有比丘得乾痟病。臥具甚重不堪持行。佛聽。隨僧乞法作新者。僧當白二聽作餘新。僧祇云。若無老病因緣。六年不滿不得更作新臥具。若身不羸癯。顏色不惡。白二聽作羯磨。眾一一不成言尼薩耆波逸提者。是減限作故犯罪。捨懺如上。不犯者。律云。僧白二聽及滿六年。若減六年捨更作新。若得已成者。若無若他與作。一切不犯。

不揲尼師壇戒第十五　己有故坐具。障身便罷。令嫌故造新。虛損信施。長貪妨道。是以制揲為令息貪長道。物有受用之益。今更造新。不以故揲。違犯聖教。故制得　別緣有五。一有故尼師壇。二更作新者。三為己。四不以故揲。五作成便犯　問。尼師不揲而復過量得一罪二罪　答。一解二罪。捨時先載去量外。然後懺悔　若爾不揲者揲已懺悔。何須入捨。答。不揲尼師舉體有過。今雖更揲猶有本過。故須入捨。量過者量外有過。若載去已過內無過。何須入捨。又復還主無受用義。故要須載。若故物作但有過量。無不揲之愆。已下正明戒本。此戒因六群違制故結。

若比丘作新坐具當取故者縱廣一搩手揲新者上以壞色故若作新坐具不取故者縱廣一搩手揲新者上用壞色者尼薩耆波逸提　此滿足戒本文有三句。一犯人。二制其揲法。三若比丘已下不揲結罪　言若比丘義如下辯。言新坐具者故揲一搩手是制揲法。律云。造新坐具時。若故未壞。未有穿孔。當取浣染治之。牽挽舒裁。取方一搩手揲著新者。若揲邊若中央。以壞色故。僧祇律云。若自無故者不得從少聞。犯戒者無聞者住壞房。不治者惡名人斷見人。遠離二師者不喜聽問人。不別魔事人。邊取者則反上。多論若無故者一搩手拒亦應用。善見云。故者下至一經坐不須揲。言若作新坐具至波逸提已來為不揲故結犯。就句有四義。一須捨物。二須懺罪。三應還物。四不與得罪。律云。若揲若自無得處不揲。若他為作。若得已成。若純故者作不犯。

擔羊毛過三由旬戒第十六　然出家之人躬擔羊毛。順俗而行跡同。凡辟動越威儀。招譏損道。故制不聽。所以復開。三由旬者有持之利。無以存濟。復開三過擔結罪　別緣有四。一貴羊毛除賤故。律云。頭頂足毛不犯。祇云。駝猪等毛越。二是己物。三自知。祇云。三人共有各持齊九由旬。重擔者俱犯。四過三由旬即犯。已下正戒本。此戒因跋難陀起過。便制此戒。

若比丘道路行得羊毛若無人持得自持乃至三由旬若無人持自特過三由旬尼薩耆波逸提　此滿足戒本文有三句。一犯。二開三由旬。三持過結犯。初句可知。第二句持三由旬者。著道行。若住處得羊毛。須者應取。無人持自得持至三由旬。若有人者語。我有此物當助我持。若彼持後。於此中間比丘不得助持。若持犯吉。以非全自持過三故。令尼四眾持過者吉羅。除羊毛持餘衣。若麻等犯吉。若擔餘物杖頭亦吉。言過限持尼薩耆波逸提者。是犯句。犯相如上。不犯者。律云。若持至三由旬若減三由旬有人語持中間不助者。使尼四眾齊三由旬。若擔毳繩。若擔頭上毛作帽諸巾。並不犯。

使尼浣擗羊毛戒第十七　制意犯緣同浣衣戒。但此新故俱犯。以損功癡業。中制故爾。已下正明戒本。此戒因六群比丘使尼等擗染羊毛故起過。佛便制戒。

若比丘使非親里比丘尼浣染擗羊毛者尼薩耆波逸提　此滿足戒本句亦有五。一犯人。三非親尼。三所染毛。四使染擗。五結罪。初二兩句可知。言浣染擗羊毛者。擗者下至以水一漬。染者下至一入染汁。辟者下至辟一片。餘義皆如浣故衣戒同。所以不辯。

畜寶戒第十八　一制意。寶體利重。長貪妨道。喜生諍競。招世譏嫌。是故聖制。不聽受畜。然由資惡故開。付俗貨淨物受之故。多論與比丘結戒者有三益故。一為止誹謗。二為滅開諍。三為成聖種知足行故　二釋名。貯用屬己名之為誹。情所珍貴稱之為寶。故曰畜寶戒　三具緣通緣如上。別緣有四。一是錢寶。二知是錢寶。三為己。四受取便犯　四闕緣。若闕初緣犯吉。為寶者金銀錢是。餘偽寶畜犯小罪。若闕第二緣犯吉。為想疑故。若闕第三第四罪無。已下正明戒本。此戒因跋難陀比丘起過。居土苦嫌。佛便制戒。

若比丘自手捉錢若金銀若教捉若置地受者尼薩耆波逸提　此滿足戒文有三句。一犯人。二所捉之寶。三自他二業捉而結犯。比丘者如上。言手捉錢者。多論明五種受俱犯。一以手捉取。二以衣捉他取。三器從他取。四若著是中。五若言與是淨人並成捉寶罪。三尼錢者。上有文像。言金銀者。生色似金。兩種皆名金銀。多論若捉金薄金像皆名捉罪。所言人捉者。置地受尼薩耆波逸提者。是結罪句。故律云。若教人捉同自捉犯。是以律佛告大臣曰。日有四患不令照。一者修羅。二者烟雲。三者塵。四者霧。沙門亦有四種過。中不令威儀清淨。一者不捨飲酒。二者不捨婬欲。三不捨手捉金銀。四者不捨邪命自活。故經說言。酒為放逸。婬是生死原。金銀生患重。邪命壞善根。以此義故佛自說言。若見沙門以我為師。而捉金銀我說此人非是沙門。智度論云。出家菩薩守護戒故不畜錢物。以戒功德勝於布施。涅槃經云。菩薩持譏戒與性戒無差別。言尼薩耆者。是其捨法。若比丘欲捨錢寶。向信樂優婆塞語。此是我所不應。汝當知之。若彼取還與比丘者。當為彼人物。故受令淨人掌。若得淨衣鉢。應易受持。若彼取不還者。令餘比丘語遣還。餘比丘不語者。當日往語佛。為淨故遣與汝。若令與僧塔。乃至本主。為不欲使失彼信施故。不犯者如向所說。

貨寶戒第十九　制意者。以其寶物更互相貨為求息利。長貪妨道。招世譏過。故便聖制別緣有五。一是寶物。二互相貿易。三決價。四為己。五領受即犯。已下正明戒本。此戒因跋難陀比丘往市以錢。居士譏。佛制戒。

若比丘種種買賣者尼薩耆波逸提　此滿足戒文有三句。一是犯人。二互相貿易。三結犯。初句可知。言種種買賣者。解第二句。律云。若已成金未成金已成未成金。此三種相貿易。銀亦三種。錢唯一種。此七種交互易。錢者八種。金銀銅鐵白鑞鉛錫木錢胡膠八種錢。皆名為錢。言尼薩耆波逸提者。是犯句。犯相如前捉寶戒同。不犯者。律云。若以錢貿瓔珞具。以錢易錢。為三寶。不犯。

販賣戒第二十　制意者。凡出家之人理息緣務靜坐修道。何得利自販博馳騁市肆。動越威儀。招世譏醜。財物既交或容犯重。臨危險行非高節。以斯諸過聖不許。多論四義故佛制此戒。一為佛法僧上故。二為止鬪諍故。三為成聖種故。四為長信敬不誹謗故　別緣有六。一在家。二眾外道亦攝三共相貿易。三決價四為己。五自貿易。六領受即犯。已下正明戒本。此因跋難陀以生薑易食故起過。又共外道博衣悔而不得。遂譏嫌。佛便制戒。

若比丘種種販賣者尼薩耆波逸提　此滿足戒文有三句。一犯人。二明賣買。三結犯。初句可知。言種種販賣者。律云。五種物相易。以時藥易非時。以時易七日。以時易盡形。以時易衣。乃至以衣易衣。皆如是相互各五句。所以言販賣者。謂價直一錢數數上下。增賣者價直一錢言直三錢。重增價者價直一錢言直五錢。言直五錢亦有三種。一買。二增買。三重增買。言尼薩耆波逸提者。是所犯之罪。律云。衣藥交貨諍價高下數數上下皆犯。多論此販賣墮一切墮中最重。寧作屠兒。何以故。屠兒止害。一生販賣一切俱害。不問道俗賢愚持戒毀戒。無往欺常壞惡心故。若居穀恒悕天下荒餓霜雹災變。若居鹽積貯恒願四邊反亂王路隔塞。多有此過故。此販賣物作塔像不得向禮。又云。但作佛意禮之。設與僧作食。及四方僧房一切不得住中。持戒比丘不應受用。受用得罪。以過多故。若食販賣因因墮。作衣著著墮。作臥具隨轉轉墮。重於餘墮。僧祇若自問價作不淨語。諍價高下皆越得物。若物直五十而索百錢。比丘以五十和之。如是求者不名為下價。若前欲買此物。比丘不得抄市。當問言汝止未為報云我休者。比丘方云。我以是價知是物好不。比丘自貨抄市者越。若自舉物價前人信之。貴取故犯盜罪。多論如販賣戒中物。或方便有罪。果頭無罪。如為利居鹽穀後得好心。即施僧作福。成果頭有罪。如為福餘來不賣　後見利便賣。以利自入即是方便無罪。或俱有罪俱無罪類知。不犯者。律云。聽五眾出家人共交易。應自審定。不應共相高下如市道法。不得與人貨易。令淨人貨。若悔聽還。若由蘇相易者無犯。開供養燈明故。

畜長鉢過限戒第二十一　制意者。然鉢為應供之器。資身足。今過貯畜。長貪妨道。招世譏醜。累損壞不輕。是以聖制。然以物變無恒容有失奪資身。要用事不可廢。施時不受。後則難求。故開十日說淨。而畜違過。聖教過則結犯　釋名者。五分有比丘得一鉢。以佛不聽長故施他。己鉢破。佛問幾後破。答十日。因開十日。四分因請遂亦開十日。故曰畜鉢過十日戒　別有五。一先有受持鉢。二更得鉢。三如法鉢非不犯。謂具三如。四不淨施。五過十日便犯　闕緣。比說可知。已下正明戒本。此戒因六群比丘多求好鉢。居士譏嫌。比丘舉過。佛便制戒。

若比丘畜長鉢不淨施齊十日過者尼薩耆波逸提　此滿足戒本文有四句。一犯人。二所畜長鉢。三開十日畜。四為結犯。初句可知。言長鉢者。律云。鉢有六種。鐵鉢黑鉢赤蘇摩羅國鉢烏伽羅國鉢憂伽賒國鉢。大要有二。一者鐵鉢。二者泥鉢。此二種鉢。要具三。如方堪受持。一者鉢如但唯泥鐵。二者量如大者三升。小者升半。三是色如見論。鐵鉢五熏。凡鉢三熏。已上方是色如具。此三方可說淨。言不淨施者。是犯緣。犯有二種。一者過犯。二者染犯。相對八門。是長衣戒不異。所齊十日者。是開限。故律云。阿難得鉢欲奉迦葉。以常用故十日當還。恐犯捨墮。以事白佛。開至十日。所言過者尼薩耆波逸提。此是違限結犯相門。開通如長衣戒。

乞鉢戒第二十二　制意者。然鉢減五綴不漏。堪資身用。今乃處處隨非親乞。長貪妨道。惱亂施主。於理不可。故須聖禁　別緣有六。一先有受持鉢。二減五綴不漏。三隨非親里乞。四為己。五乞如法鉢。六領受便犯。已下正明戒本。此戒因跋難陀鉢破。遂於多居士乞多鉢。便被譏嫌。比丘舉過。佛因制戒。

若比丘畜鉢減五綴不漏更求新鉢為好故尼薩耆波逸提彼比丘應往僧中捨展轉取最下鉢與之令持乃至破應持此是時　此滿足戒本通有兩段。先明乞鉢制犯。此明持還方軌。初段戒本文三。一犯人。二舊鉢未滿。三更求結犯。初文可知。第二文言鉢減五綴不漏者。律云。相去兩指間一綴也。尼薩耆波逸提者。是第三結罪句。從彼比丘已下至此是時。明捨還方軌。則於中文二。初應往僧中者。明捨鉢。二展轉已下共為一句。總論還鉢文。言此是時者。謂是用舊持新時乃至破成持然下還中四段。廣如律明。一捨鉢方法。二懺悔之儀。三還鉢。四不還得吉罪。初捨鉢者有四。一持鉢往僧。二下境。三威儀。四作捨詞句。第二懺悔罪如上所辯。第三還鉢文亦有四。一貴者奪留宜還下鉢。二僧應作自與下鉢令持。三罰破比丘令持新用舊。四令守護恐壞故用新。故律僧與下鉢白二與彼應守護。不得著瓦石落處倚杖刀下。懸物下道中石上果樹下及不平地。不得一手捉兩鉢。除指隔中央一手捉兩鉢。不得開戶除用心。乃至不應故。壞故失。非鉢用。此之四文並是取彼好鉢。僧中次行取眾最下惡鉢與彼令持。息貪過故。第四還鉢文二。有緣轉還。無緣經宿羯磨其還。祇律若鉢貴者。應取十鉢直。九鉢在八淨厨。一鉢直還主。若乞得二鉢直者。一鉢入僧。一鉢還主。如是隨得多少限一直還主。餘直入僧厨。第四不還得罪者。律云。僧中捨鉢竟不還者犯吉。教莫還亦吉。不犯中。律云。若五綴漏求新。若從新索。從出家人索。若為他他為己不求而得。若施次得。若自有價買畜者。一切不犯。

乞縷使非親織戒第二十三　制意者。然三衣具足得資身。今乃自乞縷線以憑勢貴。彊逼織師織作三衣。長貪多欲。損惱織師。反譏謗。是故聖制　別緣有四。一自乞縷線。二是非親里俗人織師。三持勢遣織不與價直。四成便犯。已下正明戒本。此戒本跋難陀起過。故佛制戒。

若比丘自乞縷線使非親織作衣者尼薩耆波逸提　此滿足戒文有四句。一犯人。二自乞縷線若居士縷犯後戒故須自乞設。若不乞自縷應輕。三持勢逼織。以理求得無罪。與價亦不犯。四結犯。已下廣解上二句可知。言使非親織師織作衣者。多論織師非親有三句。此戒正明正損織師犯捨。非親乞縷吉。織師親非親合有三句。織師親里有二句闕事。第三俱親無罪。是以但有八句。正損織師犯提。兼損縷主舉一犯。通收重輕故。但言犯尼薩耆波逸提者是。第四結罪分齊。捨懺方軌。如律廣明。不犯中。律云。二俱親里。若自織作鉢囊革屣囊針栴禪帶腰帶帽袾鑷熱巾裹革屣巾者。一切不犯。

勸讚織師增織衣戒第二十四　制意者。篤信居士虛心辨縷與比丘。故織作三衣。宜應稱施而受。障已內有廉節之心。外不惱主。今乃勸讚織師。自與價直。損他縷主。自壞心行。彼我無益　故聖制　別緣有六。一居士自心辨縷遣織師織。二情期有限。三知有限。四與價勸織。五彼為增縷。六領受便犯。已下正明戒本。此戒因跋難陀。往居士家擇取縷與織師。又許與價。居士譏嫌。比丘舉過。佛便制戒。

若比丘居士居士婦使織師為比丘織作衣比丘先不受自恣請便往織師所語言此衣為我作與我極好織令廣大堅緻我當少多與汝價是比丘與衣價乃至一食直若得衣者尼薩耆波逸提　此戒有三。初略。二開。三滿足。滿足句四。一犯人。二縷主遣織三衣。三彼比丘下乃至食直勸織師自雇價直。四若得下結犯。上二句可知。言若比丘先不受自恣請者。是開文。律云。佛不聽往作衣家者。後有居士。請比丘與衣。比丘疑不敢往。佛因聽隨意往。取少欲知足索不如者。餘句文顯。可知問。此與前戒織何別　答。有四不同。一前損織師不損縷主。以乞得故。此損縷主不損織師。二前戒由戒損織師不與價犯。此損縷主與價故犯。三前非親犯。親則不犯。此親非親犯。四前是已縷織成即犯。此是他縷領受方犯。律云。不犯者。先受請往求知足減少求。若從親里索。從出家人索。或為他索。他為己索。或不索而得者。一切不犯。

奪比丘衣戒二十五　制意者。先與他衣規欲共行。彼苦不去。理應和豫。而索本自無過。嗔心強奪。共相逼惱。特非所宜。故須聖制。

別緣有五。一大比丘甄沙彌不犯非行類故。二先與衣規欲共行。三不定與前人不定取多生惱故。四句中二句初受與俱決定。二決定與而受者不定。奪取犯重。若與受俱不定者吉。四瞋強奪。五得物屬己便犯。已下正明戒本。此戒因難陀起過。佛制是戒。

若比丘先與比丘衣後瞋恚故若自奪若教人奪還我衣來不與汝彼應還衣若取者尼薩耆波逸提　此滿足本文有三句。一犯人。二先與衣。三後心奪而結罪。初句可知。第二句本規同行故與衣。後彼不肯因便劫取。故曰先與比丘衣。第三句奪者。律云。若嗔心自奪及教人奪而藏者犯。謂對面見在奪。若奪不藏者吉羅。事未分制未成犯藏而方犯。若著樹上枷上床上。及餘著處離處犯吉。故戒本云。取衣者尼薩耆波逸提。捨懺方軌如律所明。不犯者。律云。不嗔言。我悔不與。還我衣來。彼心悔可即還衣。若餘人言。此比丘欲悔還他衣。若借他衣著。無道理還奪不犯。若恐失恐壞。若人破戒破見破威儀。若被舉滅殯應殯。若為此事命梵難。一切不奪取不藏舉者。皆不犯。

畜藥過七日戒二十六　一制意者。凡夫之背以四大為驅憂。末秋初節氣交競四大轉改諸病即生。既有疾惱。防癈修道。大聖愍念。方便開聽畜。服諸藥以療病苦。趣令安身。進修道業。因聖開聽。廣貯眾藥。長貪壞行。違教招譏過。是不輕故制提罪　二釋名者。貯用屬己名之為畜。療患稱藥越於期限名過七日。故曰畜藥過七日戒　三具緣通緣如上。別緣有四。一是七日藥。二加手口二受。三不說淨。四畜過七日便犯　四闕緣類知。已下正明戒本。此戒因畢陵加弟子起過。故佛制戒。

若比丘有病畜殘藥蘇油生蘇蜜石蜜齊七日得服若過七日服者尼薩耆波逸提　此滿足戒本文有五句。一犯人。二有病者畜藥之緣。三殘藥已下所畜藥體。四開齊七日。五過限結罪。下釋中初句可知。第二句言有病者。律云。秋月風病動形體枯墋。又生惡創等是畜藥之緣。第三言殘藥蘇油生蘇蜜石蜜者。是所畜藥體。第四言齊七日得服者。是其開限八門句義如長衣戒說。第五言若過七日服者尼薩耆波逸提。是過限吉罪。律云。一日得藥乃至七日得藥至第八日。初日藥過染下六日隨藥多少相與俱犯。故言盡尼薩耆波逸提　問。下六日藥被染犯時失受。以不解有二種。今且一釋說淨犯。下之六日亦未說淨。同是長位故。為初染口受之法。為妨宿解。不妨於長。既所防不同。日限未滿故。初日藥不能染下並令失受。是以律云。至第七日藥與諸比丘食。若當失受即有宿解等生。何故聽食。故知不失。若爾餘五日應還主。食所以還令塗足然燈　答。實不失受俱輕。貯畜有彼情過藥資義。狹罰不聽服。以息情過非藥不淨。不同於衣資身義。寬得歸本主。還作衣用。餘句類知。律云。此藥應捨與僧已。自懺除竟還彼藥。第七日藥捨與比丘。彼應服。過七日藥蘇塗戶。石蜜與守園人。減七日者白二還之。比丘當取塗脚然燈。不犯者如上。

過前求雨衣戒過前用戒二十七　此兩戒合制。依多論亦過前求過前用二俱尼薩耆。所以不聽。過前求用者。然此雨衣資身要用。是以開聽時中乞用。今時未至類乞先用　長己貪結違反聖教。是以聖制　過前求別緣有五。一是雨衣。二是過前求。三為己。彼與。五領受便犯。過前用戒別緣具四。一是己雨衣。二非時中得。三時前受持。四過前用犯。此二戒同是雨衣義容相由生罪。是以合制。已下正明戒本。此戒因六群比丘常求雨衣。佛便制戒。

若比丘春殘一月在當求雨浴衣半月應用浴若比丘過一月前求雨浴衣過半月前用浴尼薩耆波逸提　此滿足戒文有三句。一犯人。二求用時節。三過前求用違教結罪度。解中初句可知。第二句言春殘一月在求雨浴衣者。春者西方法。謂從十二月十六日後至四月十五日已還名春。又至八月半名夏。又至十二月半名冬。今言春殘一月在者。謂三月十六日應求雨浴衣。雨浴衣者比丘用雨中浴。言半月應用浴者。律云。四月一日應用浴。第三句言若過一月前求過半月前用尼薩耆波逸提。是違教結罪。又言過一月前求者。為三月十五日前求也。言過半月前者。謂三月盡日。言尼薩耆者。是捨也。言波逸提者。是罪也。下雜明文義。論雨衣二益。若天雨時若天熱時。皆得彰身洗浴。若閏者無罪。若閏四月前十六日安居者。即日受雨衣用。乃至七月十五日百二十日用。以夏多雨濕熱故。求有所惱故。不得含閏前求用。無貪惱故。聽含閏不答得衣。利多有長□過故。但五月雨衣利少用開含閏。祇中從四月十六日乃至八月。眾中捨言。大德僧聽。今日眾僧捨雨衣。如是三說。餘用不犯。五分若過限不作餘衣受持淨。施不施人者吉。故律云。若捨作餘用。若著而浴浣。若舉者。並皆不犯。

過前受急施衣過畜戒二十八　此二戒共為一戒。若過前受或過後畜俱犯捨墮。同由急施衣生是用須合。若非急施安居未竟。佛不聽受。受得吉羅。五分成文佛既制意。後因梨師大臣請僧安居。忽命征討。捨物施僧。如安居法。諸比丘等以安居未竟不能輒受。佛為利益施主。及潤比丘潤時前十日內受不犯吉羅。因聖開。知故見急施過前而受違返兩教。貪長處深故捨墮　過前受別緣有五。一是急施。二知是急施。三過十日前。四無因緣。五領受便犯。過後畜亦五緣成。一是急施。二知。三十五日內受。四不作淨。五過限。已下正明戒本。此因六群比丘常乞衣受衣。又跋難陀異處安居異處受衣。又大臣為安居施。佛因開而制戒。

若比丘十日未竟夏三月諸比丘得急施衣比丘知是急施衣當受受竟乃至衣時應畜若過畜者尼薩耆波逸提　此滿足戒文有五句。一犯人。二受衣時限故日未竟夏三月。非急不聽故。此第三諸比丘下是急聽受。四受衣已已下開時畜無罪。五若過下結過後畜。畜捉下廣釋中初句可知。第二畜十日未竟夏三月者。律云。謂七月六已後十五日已前是受衣時限。第三言諸比丘得急施衣當受者。是急聽受。故律云。若受便得不受便失。故名急也。衣者十種。第四言竟乃至衣時應畜者。是開時畜無罪。故律云。衣時者。自恣竟不受迦絺那衣。一月受衣五月。若自恣十日在。得急施衣。受已至一月五月畜。乃至明日自恣應受。一月五日外更增九日。第五言若過時畜尼薩耆波逸提者。是結過後畜提。故律云。得急施衣。若過前若過後並犯捨墮。已下雜明　問。汎爾長衣十日不說越。十一日明相出便犯。此急施衣七月十六日受者十日無罪。入十六日明相應犯。何故乃言一月五月應畜不犯　答。長衣不與時分明接者。但有前開無其後開。是以便犯。此急施衣十日受者。是其前開。入十六日後是後開。相接越此分齊。是以無罪。不犯者。律云。不過前不後畜。若為賊奪衣失衣燒衣漂衣過前受不犯者。若作失等四想有險難道路不通。乃至河水大張。若彼受比丘或死或出行等難故過後畜。一切不犯。

有難蘭若離衣六宿戒二十九　此戒同異如前已辯。但前戒聚落清第一宿即犯。此蘭若險怖過六夜犯。前是常流人有德衣開。此是有難。又兼勝行。不受德衣。但有迦提。以非作故此二開限。別緣有七。一受持三衣。二冬分非時。故律云。夏三月竟迦提月滿。三有極怖處。四置衣在聚落。五不捨會。六無因緣。七第七日明相出便犯。已下正明戒本。此因六群比丘寄衣遊行。同徒舉過。佛便制戒。

若比丘夏三月竟後迦提一月滿在阿蘭若有疑恐懼處比丘在如是處住三衣中欲留一一衣置村舍內諸比丘有因緣離衣宿乃至六夜若過者尼薩耆波逸提　此滿足戒本文有五句。一者犯人。二明非時分甄去時分不犯。三在阿蘭若已下有極怖處。四在如是處下開置舍內六夜一會。五若過下結罪。廣釋中初句。言若比丘者。義如上辯。第二言夏三月竟後迦提一月滿者。明非時分。故律云。為八月半後也。第三言若阿蘭若有疑恐懼怖處者。是極畏處也。故律云。有疑者疑賊盜。恐怖處者中有恐怖賊盜也。第四言比丘在如是處住三衣中欲留一一衣置村舍內至六夜已來。是明開離衣限。故律云。若有因緣離衣宿齊六夜得至第七夜。明相未出前。應會衣。又多論云。有病得僧羯磨亦無過。問。外難何故定開六夜內因緣。直作羯磨不局日限者何答。外難進否不可得知。故須定六內病差否。義在易知。故以病差為期。不須定限　若爾七日藥亦應差否。易知面定言七　答。藥之功能七日內來有療患之功。依藥勢力故定七日。如祇律說。又云。寄著可疑。俗人家五分上二衣中隨所重者。聽寄一衣不得寄不衣。以隨身故。禮拜入寺乞食不得單著。但得寄一衣。善見若防堅蜜不須寄衣。無者得寄。六夜一看見衣已還蘭若所。第五言若過者尼薩耆波逸提。是過限結罪文。開通如前離衣戒說。不犯中。律云。已寄六夜至第七夜。明相未出前。若到衣所。若捨衣若奪等四想。若道路險難不通。不捨不至衣所。一切不犯。

迴僧物入己戒三十　制意者。出家之士理遵少欲知足。為雖聞他居士許欲施僧。方便勸化迴來入己。內長貪結外惱他主。又復損僧。殊所不應。是故聖制　別緣有四。一是許僧物。二作許想。三迴入己。四領受便犯。已下正明戒本。此戒因跋難陀起過。佛為制戒。

若比丘知是僧物自求入己者尼薩耆波逸提。此滿足戒本文有四句。一犯人。二若知。三許僧物。四迴向便犯。廣解中初句可知。第二言知者。律云。若不知許僧迴者非。第三言是僧物者。律云。有三種僧物。一已許僧為僧故作。二未許僧為僧故作。如俗家為僧作。床褥器具供僧之物。三已與僧者已許僧已捨僧。此三句之物迴有輕重。初物犯捨。迴第二物犯吉。迴第三犯重。第四言求入己尼薩耆波逸提者。是犯罪句。捨懺之法如前所明。下雜明僧祇。若人持物來　問。僧何處布施　答。言隨汝所敬處與　若何處果報多　答。施僧。若言何者持戒清淨。若言無犯戒不清淨。若言我已施僧。今施尊者得受無罪。若言此物置何處使我常見受用　答。某甲比丘坐禪誦經持戒。若施彼者長見受用。四分律云。明四對八句。謂迴不入己教犯輕罪。一塔相對。二四方現前相對。三僧尼兩眾相對。四料間上三同類。同類迴此與。彼故言許異處。故律云若物許僧轉與塔。許四方僧迴與現在僧。許比丘僧迴與尼僧許異處。乃至許異處迴與此處。一切吉羅。並謂未決定。若決別施隨前犯。僧祇迴此彼畜生物越心悔。但還物之中四五十三律捨竟自用不須還僧。以不定屬僧故。祇律云。五敷具迴僧對僧捨入僧己隨僧作何等用。多見兩論。捨竟還僧。不還犯重。了論迴僧所應得施入己應捨還大眾故。十誦多論云。若壇越施此自恣僧物迴與彼自恣僧者。物應還此比丘作吉悔。若不還此僧討錢成重。乃至此彼一人物迴亦成重。准此定屬僧此次迴與他人成重。不犯中。律云。若不知若已許作不許想。若許惡勸與好。若許少勸與多。若許一人勸與多人。若誤若戲若錯說者。並皆不犯。

諸大德我已說三十尼薩耆波逸提法今問諸大德是中清淨不三說諸大德是清淨默然故是事如是持。

此戒結前三十捨墮。亦通問諸戒中清淨法猶默然。知清淨故。言是事如是持。

## 四分戒疏卷第二