根本說一切有部毘奈耶頌卷上
Sutra of Verses on the Vinaya of the Mūlasarvāstivāda School, Volume 1
尊者毘舍佉造
Composed by Venerable Vissakha
三藏法師義淨奉 制譯
Tripitaka Master Yijing, by Imperial Command, Translated
創明受近圓事及苾芻等要行軌式
Establishing the Procedures for Receiving Full Ordination and Essential Conduct for Bhikkhus
開闡於調伏， 善閑調伏義；
正住調伏中， 能捨非調伏。
敬禮如是師， 法及於聖眾；
我今隨所解， 略攝毘奈耶。
嬾惰少慧者， 於廣文生怖；
雖勤亦不樂， 入斯調伏海。
欲令彼趣入， 不起大疲勞；
結頌作階梯， 勝人見津路。
可讚財圓滿， 能生勝梵宮；
三摩地涅槃， 並由於戒得。
離斯毘奈耶， 眾事不能淨；
還如極浣衣， 弗濯於清水。
猶如月輪缺， 夜分靡光輝；
於佛教出家， 尸羅虧亦爾。
是故捨懈怠， 當樂戒莊嚴；
欲了作不作， 當勤聞律教。
苾芻應作意， 求解毘奈耶；
要由先自明， 後當行教授。
能於四眾中， 得殷重恭敬；
過未現諸佛， 內藏此人持。
勤求正法中， 及有情利益；
自防於戒蘊， 善護勿令虧。
他人若有犯， 悉皆來請問；
於決了義中， 獲得於善巧。
怨處能降伏， 知法與法俱；
常不被他輕， 大眾中無畏。
若所在方隅， 有明律教者；
佛言我無慮， 由彼發光輝。
牟尼如是說， 律德不思議；
由此應勤求， 受持於律藏。
苾芻滿十夏， 自善護律儀；
於法式明了， 授出家圓具。
戒經及廣釋， 文義皆精善；
為他作依止， 於彼能教授。
非唯少解義， 淺識事多疑；
要剖析分明， 大師語無亂。
於戒本廣釋， 若不能解了；
愚癡六十年， 終須仗他住。
當依老者住， 若無依少年；
師少不應禮， 餘皆如小作。
凡欲出家者， 隨情詣一師；
問難事若無， 須時應攝受。
若作五無間， 及是賊住人，
變化非人形， 外道聾瘂類，
若是扇侘等， 及污苾芻尼；
猶如鹹鹵田， 不生於戒種。
若犯邊罪人， 負債兼有病，
現是王臣將， 大賊及是奴，
生處賤闕支， 十指相黏著，
手足皆攣跛， 曲脊鼻匾㔸，
被女擔所傷， 及長麁小腦，
并過分齲齒， 瞷眼不分明，
眼大小黃泡， 及以紅赤類；
如斯不端正， 皆不許出家。
略說可遮事， 要唯有三種：
謂色形氏族， 由斯污僧眾。
色謂赤髮等； 形謂惡首面，
又驢等耳頭， 及無於耳髮，
象馬獼猴狀， 及鼻唯一目，
無目牛馬齒， 或復齒全無；
族謂旃荼羅， 竹師除糞等，
及柺行等類， 斯皆律所遮。
若有淨信者， 所說過皆無；
遍身應審觀， 問知無障法。
攝取經八日， 存意好瞻相；
若先觀察者， 無勞經一日。
先授與三歸， 次與五學處，
應著鮮白衣， 立在於僧前。
僧伽既許可， 當依出家法，
先請軌範師， 次授十學處。
既受求寂法， 一切眾俗侶，
於彼應讚禮， 由離俗纏故。
破惑眾翳除， 著大仙衣故；
為此光暉盛， 猶如日初出。
如三十三天， 圓生枯葉落；
彼受近圓戒， 眾罪悉消除。
在中方滿十， 苾芻減不許；
邊方受具者， 齊五過隨意。
東境奔荼跋達那， 此界有樹號娑羅；
北山名曰嗢尸羅， 寺名答摩娑畔那；
西界村名窣吐奴； 南邊城號攝伐羅；
佛說此內是中方， 於斯界外名邊國。
苾芻戒清淨， 堪授他近圓；
非是螺貝鳴， 腐爛空中樹。
秉法者知律， 餘四九清淨；
受具可稱讚， 諸天應敬禮。
眾滿界內同， 清淨者秉法，
無障羯磨善， 謂近圓五因。
如毘婆沙說， 十種得近圓；
世尊一切智， 是名自覺受。
憍陳如上首， 得定道五人；
賢部諸淨心， 彼悉從歸得。
法與由使得， 善來成苾芻；
大姓迦攝波， 無由敬師得。
童子鄔陀夷， 善能為問答；
稱可大師意， 佛言成近圓。
中國滿十人； 邊方數充五，
或復過於此， 秉須知法人。
又因喬答彌， 大世主請佛；
為說八敬法， 斯名得近圓。
除八餘若受， 皆白四羯磨；
依前之所說， 受具並皆聽。
纔受近圓已， 應告五時差；
冬春雨終長， 量影依人數。
冬四九月半， 乃至正月半；
春四從正半， 乃至五月半；
雨一從五半， 乃至六月半；
終時唯日夜， 六月十六日；
十七旦長時， 乃至九月半；
三月少一日， 此謂五時差。
終時進近圓， 同夏中最小；
長時旦若受， 同夏則為尊。
受具從苾芻， 半月請教授；
近苾芻夏坐， 隨意二眾中。
不罵於苾芻， 不詰其破戒；
若犯僧殘罪， 兩眾行半月。
尼具雖百年， 苾芻新受戒，
慇懃應致禮， 是名八敬法。
女作男子狀， 丈夫為女形，
俗人及黃門， 不應作親教。
賊及形殘等， 雖是善應遮；
授彼近圓時， 眾僧皆獲罪。
不樂非圓具， 及不了生年；
形貌善觀瞻， 覩相猜其歲。
不滿二十年， 授與圓具戒；
明智計令滿， 應數胎閏月。
如其數胎等， 不滿二十年，
應置求寂中， 此非成受具。
或經一二歲， 方憶知年減；
足前年若滿， 斯名善近圓。
若人聞白竟， 其耳忽然聾；
此亦名善受， 佛許開無過。
正受近圓時， 男形轉為女；
此名為受具， 應置在尼中。
若鄔波馱耶， 聞白已形變；
此不名受具， 秉法者無愆。
受戒人在地， 秉法者居空；
二界體既殊， 不名為受具。
輪王養太子， 宗胤得興隆；
護求寂亦然， 令聖教增長。
如師遣求寂， 有事登高樹；
墜墮傷支體， 由斯聖教遮。
是故佛教中， 出家悲作本；
雖七歲亦聽， 要解驅烏事。
若出家受具， 無鉢便不許；
仙器終須有， 斯為乞食因。
如上座近喜， 求寂飢無鉢；
臨至於食時， 從他求食器。
借他衣鉢等， 與出家受具；
勿如梵志法， 是世尊聽許。
若人未受具， 不先說四依；
聞此苦難行， 梵志便歸俗。
若秉一羯磨， 一界四人受；
此是僧為僧， 不名為受法。
若二若三人， 同時受圓具；
顏狀雖差別， 斯無長幼殊。
隨坐而受利， 不應更互禮；
若遣知事時， 隨他差即作。
為餘放逸者， 作怖等羯磨；
呵已正驅出， 令生厭離心。
若解三藏教， 及有大名稱；
能生廣大福， 驅遣不應為。
由此邪群鹿， 怖於師子兒；
能生俗淨心， 如大師住世。
此住有光顯， 猶若大牛王；
於彼行呵責， 能虧於佛教。
四重穢行顯， 邪執守愚心；
作所不應為， 世俗咸譏議。
污家生鬪諍， 如是破戒人，
大眾共鳴稚， 齊心急驅擯。
抱柱即宜截， 門框亦復斬；
勸化應修理， 或可用僧祇。
調弄苾芻像， 由此不應留；
慇懃共驅逐， 不應生鬪諍。
已說如死屍， 全無共住義；
眾僧共驅擯， 除斯垢穢人。
尼不應為禮， 但可致虔恭；
近事不交言， 乞食時應與。
觸妬病生半， 名五半宅家；
為諸不了者， 略言其相狀。
若他來抱身， 心貪起婬欲；
智者應當識， 是持抱黃門。
妬謂已男勢， 見他交會興；
病謂因病墮， 或由刀等害。
生者謂生來， 二根皆不現；
半月男半女， 名半等黃門。
若於婬欲法， 不能為扇荼；
二根若俱有， 名二形應識。
邪惡見染心， 應知是邪外；
就彼受其法， 斯名趣外人。
或時自剃髮， 竊法著法衣；
妄作苾芻解， 皆名為賊住。
四重及惡見， 身污苾芻尼；
飲酒毀三尊， 是謂求寂過。
十事若有犯， 斯人即須擯；
若捨隨所應， 出其治罰罪。
若不犯邊罪， 如法捨學處；
還俗復重來， 苾芻歡為受。
無亂心捨戒， 了知人現前；
我捨汝應知， 此名真捨學。
受訖即應說， 四波羅市迦；
智者先告知， 勿令行惡事。
由心不覆藏， 於一人發露；
於邊罪極厭， 斯名授學人。
次明雜行法， 是出家要儀；
展轉可相教， 勿令尊法滅。
天時將欲曉， 起必在師前；
可嚼淨齒木， 應先禮尊像。
次可到師邊， 安置於坐物；
巾水土齒木， 寒溫須適時。
有時應早起， 詳審就師邊；
敬重按摩身， 能生殊勝福。
或於初後夜， 師處問疑情；
師當遣安坐， 隨疑決三藏。
平明問安等， 禮拜生恭敬；
由彼多恩益， 能親教是非。
常作難遭想， 於彼起慇心；
善灑掃房中， 行處令清淨。
作壇應供養， 香花隨有設；
日日敬三寶， 斯為四諦因。
或時禮香殿， 右繞窣覩波；
相近有尊年， 隨情行禮拜。
為求堅固體， 役使不牢身；
勵己勸他人， 勿隨愚墮意。
隨時供養已， 讀誦後安心；
不但著袈裟， 情喜將為足。
十四十五日， 須知長淨時；
和合眾應為， 若乖便自作。
宜應自察己， 有過求清淨；
乃至小罪中， 常生大怖想。
或可往僧厨， 看其所營辦；
希逢妙果食， 察已告尊知。
侍養恒勤敬， 洗鉢等皆為；
於尊雖普行， 師知量應受。
不於破戒者， 解勞及禮敬；
受用皆無分， 如燒死屍木。
求寂尚不禮， 有戒之俗人；
何況大苾芻， 禮俗貪婬者。
苾芻得後果， 若小不禮拜；
況餘生死內， 旋迴癡硬心。
說無學為主， 學人如父財；
勤定讀誦人， 隨許誠無過。
自餘懈怠類， 名為負債財；
破戒者全遮， 受用住處等。
信心營寺宇， 唯安戒行人；
犯重不羞慚， 投足元不許。
若近於廁處， 勿作諸談說；
讀誦浣染等， 斯皆不許為。
小便大便室， 入時須作聲；
一二指別處， 大師如是說。
大小便風氣， 徐出勿為聲；
勢至莫強持， 圊中不應語。
若籌及土塊， 先持拭下邊；
次以二三土， 多水洗令淨。
左手以七土， 說此名為淨；
兩手後用七， 斯皆別別安。
更有一聚土， 將用洗君持；
洗臂腨及足， 此名為外淨。
事因舍利子， 異斯招惡作；
兩手好用心， 洗令極清淨。
意在除臭氣， 令身得清淨；
如不依此法， 百土欲何為？
不合禮三尊， 亦不受他禮；
餘皆不應作， 世尊親自遮。
若不嚼齒木， 及以食葷辛；
其事並同前， 廣如律中說。
若不問二師， 得為其五事：
大小便飲水， 并嚼淨齒木，
及於同界中， 四十九尋內，
隨情禮制底， 自餘皆白師。
謂洗手足等， 輒行勢分外；
食噉咸須白， 總別在當時。
禮一拜低頭， 合掌當陳告；
白鄔波馱耶， 我洗手飡食。
自餘但有事， 准此白應為；
若不諮啟時， 一一皆招罪。
食時宜用心， 授受須依法；
持衣分別等， 無令事有虧。
乃至十夏來， 不得離依止；
五歲明閑律， 隨意許遊方。
然於所到處， 還須覓依止；
若無依止者， 不消衣食利。
He opens and expounds on discipline, skilled in the meaning of taming; Rightly abiding in discipline, he can abandon what is not disciplined. I pay homage to such a teacher, the Dharma, and the noble Sangha; Now, according to my understanding, I will briefly summarize the Vinaya.
The lazy and those of little wisdom are frightened by extensive texts; Even if diligent, they do not delight in entering this ocean of discipline. To help them enter without great fatigue, I compose verses as a ladder, a ford seen by the wise.
Praiseworthy wealth and perfection, able to birth superior Brahma palaces; Samadhi and Nirvana, all are attained through precepts. Apart from this Vinaya, all matters cannot be purified; Just as washing clothes in dirty water, they remain unclean.
Like a waning moon, its light fades at night; So too, for one ordained in the Buddha's teaching, a breach in morality is like that. Therefore, abandon laziness, delight in the adornment of precepts; To understand what should and should not be done, diligently listen to the teachings on discipline.
A bhikshu should be mindful, seeking to understand the Vinaya; First, one must be clear oneself, then instruct others. Able to gain deep respect among the four assemblies; Past, future, and present Buddhas treasure such a holder.
Diligently seek the true Dharma and the welfare of sentient beings; Guard the collection of precepts oneself, protect them well, do not let them be lacking. If others transgress, they all come to inquire; In discerning the meaning, one gains skill.
Able to subdue enemies, knowing the Dharma and abiding with it; Never despised by others, fearless in the great assembly. Wherever there is one who understands the teachings on discipline, The Buddha says, "I have no worry, for they shine with light."
Thus spoke the Sage, the virtue of the Vinaya is inconceivable; Therefore, one should diligently seek to uphold the Vinaya treasury.
A bhikshu with ten rains, well-guarding his own morality, Clear in the methods and forms, may confer the full ordination. The precept sutra and its extensive explanations, both text and meaning are excellent; Acting as support for others, able to instruct them.
Not merely with little understanding of meaning, shallow knowledge leads to many doubts; One must analyze clearly, the Master's words are not confused. If one cannot understand the precept sutra and its extensive explanations, Even after sixty years of foolishness, one must still rely on others.
One should rely on an elder; if none, then on a junior; A young teacher should not be bowed to, all else is as for a junior. Whoever wishes to leave home may approach any teacher as they wish; If there are no difficult matters to question, they should be accepted in due time.
If one has committed the five heinous crimes, or is a thief-dweller, One who transforms into a non-human form, an outsider, deaf, mute, Or one like a eunuch, or who defiles a bhikshuni— Like salty land, no seed of precepts will grow.
If one has committed a border offense, is in debt, or is ill, Currently a king's minister or general, a great thief, or a slave, Born in a low caste, missing limbs, fingers stuck together, Hands and feet crippled, hunchbacked, flat-nosed, Injured by a woman's carrying pole, with a long, coarse, or small head, Excessively decayed teeth, squinting eyes unclear, Eyes large, small, yellow, or red— Such unwholesome appearances are not permitted to leave home.
Briefly stated, there are three types of disqualifying matters: Appearance, form, and lineage; through these, the Sangha is defiled.
Appearance means red hair, etc.; form means an ugly head or face, Also donkey-like ears or head, lacking ears or hair, Resembling an elephant, horse, or monkey, with only one nostril or one eye, Eyes like a cow or horse, or missing teeth entirely; Lineage means outcaste, bamboo-worker, scavenger, etc., And those who limp, etc.—these are all prohibited by the Vinaya.
If one has pure faith and none of the aforementioned faults, Examine the entire body carefully, inquire to know there are no obstacles.
Observe for eight days, mindfully and well; If previously observed, there is no need for a full day.
First confer the three refuges, then the five precepts; They should wear fresh white clothes and stand before the Sangha. Once the Sangha approves, follow the method of leaving home; First request a preceptor, then receive the ten precepts.
Having received the novice precepts, all lay companions Should praise and bow to them, for they have left worldly entanglements. Destroying delusion, removing the veil of ignorance, wearing the great sage's robes; Therefore, their radiance is bright, like the sun at dawn.
Like the Trayastrimsa gods when the round-leaf tree sheds its leaves; When they receive full ordination, all offenses are eliminated.
In the central region, a full ten are required; fewer bhikshus are not permitted. In border regions, five are sufficient, with flexibility.
The eastern boundary is Pundravardhana, where there is a tree called Sal; The northern mountain is called Ushira, the monastery Tamasa-pana; The western village is Sutnuda; the southern city is Shevara; The Buddha said within these is the central region, outside is the border country.
A bhikshu with pure precepts is qualified to confer full ordination; Not like a conch shell's empty sound, a rotten tree in the sky.
The officiant knows the Vinaya, the other four are pure; The ordination is praiseworthy, worthy of reverence by devas.
The assembly complete, within the same boundary, the pure one officiates; No obstacles, the karmavacana is good—these are the five causes for full ordination.
As the Vibhasha says, there are ten ways to receive full ordination; The World-Honored One, omniscient, is called self-enlightened reception.
Kaundinya and the others first, the five who attained the path; The virtuous ones with pure minds, they all received through refuge.
Receiving through Dharma and messenger, "Come, bhikshu"; The great clan Kashyapa, without cause, received through reverence for the teacher.
The youth Udāyin, skilled in questions and answers; Pleasing the Master's mind, the Buddha said he attained full ordination.
In the central region, ten people; in border regions, five suffice, Or even more, but the officiant must know the Dharma.
Also, because of Gautamī, Mahāprajāpatī requested the Buddha; He taught the eight respects, this is called receiving full ordination.
Apart from these eight, all others receive through the fourfold declaration; According to what was previously said, receiving full ordination is permitted.
Just after receiving full ordination, one should be told the five seasonal divisions; Winter, spring, rainy season, end, and long—measure shadows according to the number of people.
Winter: four and a half months, from mid-September to mid-January; Spring: four months, from mid-January to mid-May; Rainy: one month, from mid-May to mid-June; End: just a day and night, the sixteenth of June; Long: from the dawn of the seventeenth to mid-September; Three months less a day—these are the five seasonal divisions.
If ordained at the end, one is the youngest in rains retreat; If ordained at the dawn of the long season, one is the eldest.
Receive full ordination from a bhikshu, request instruction every half-month; Stay near a bhikshu for rains retreat, participate in both assemblies for the invitation.
Do not scold bhikshus, do not question their broken precepts; If one commits a sanghavasesa offense, perform the half-month penance in both assemblies.
Even if a nun has been ordained for a hundred years, a newly ordained bhikshu Should be respectfully bowed to—this is called the eight respects.
A woman appearing as a man, a man appearing as a woman, A layperson, or a eunuch should not act as preceptor.
Thieves and the physically disabled, even if virtuous, should be prohibited; When conferring full ordination on them, the entire Sangha incurs offense.
Not delighting in incomplete ordination, and not knowing the birth year; Observe the appearance well, guess the age by looking.
If under twenty years old, conferring full ordination; The wise should calculate to make it full, counting months in the womb and intercalary months.
If, counting months in the womb, etc., one is not yet twenty, Place them among the novices; this is not a valid ordination.
If after one or two years, one remembers knowing the age was insufficient; If the previous years were full, this is called a good ordination.
If someone becomes deaf right after hearing the declaration; This is also called a valid reception, the Buddha allowed it without fault.
During full ordination, if a male transforms into a female; This is called receiving ordination, place them among the nuns.
If the preceptor changes form after hearing the declaration; This is not called receiving ordination, the officiant is without fault.
If the ordinand is on the ground, the officiant is in the air; The two realms are different, not called receiving ordination.
A wheel-turning king nurtures the prince, the lineage flourishes; So too, protecting novices makes the holy teaching grow.
Like a teacher sending a novice to climb a tall tree for a task; Falling and injuring limbs—thus the holy teaching prohibits it.
Therefore, in the Buddha's teaching, leaving home takes compassion as the basis; Even a seven-year-old is permitted, provided they understand scaring crows.
If leaving home for full ordination, without a bowl is not permitted; The sage's vessel must be had, as it is the cause for alms-seeking.
Like the elder Jinxi, a novice hungry without a bowl; Approaching mealtime, he sought a food vessel from another.
Borrowing another's robes, bowl, etc., for ordination; Do not follow the Brahmin method—this is permitted by the World-Honored One.
If one has not received full ordination, do not first speak of the four dependences; Hearing this difficult practice, a Brahmin might return to lay life.
If performing one karmavacana, four people receive in one boundary; This is the Sangha for the Sangha, not called receiving the Dharma.
If two or three people receive full ordination simultaneously; Though appearances differ, there is no distinction of seniority.
Sit according to seating, receive offerings accordingly, do not exchange bows; If assigned a duty, follow the assignment and do it.
For others who are negligent, perform admonition, etc.; After reproaching, rightly expel them, making them develop renunciation.
If one understands the three baskets' teachings and has great renown; Able to generate vast merit, expulsion should not be done.
Thus, evil deer fear the lion's cub; Able to generate pure faith in laypeople, like the Master abiding in the world.
This abode has radiance, like a great bull king; Reproaching such a one can harm the Buddha's teaching.
The four heavy defilements evident, holding wrong views stubbornly; Doing what should not be done, all the world criticizes.
Defiling families, causing disputes, such a precept-breaker, The great assembly should unanimously and urgently expel.
If a pillar is rotten, cut it; if a doorframe is rotten, chop it; Urge repair, or use communal funds.
Mocking a bhikshu's appearance, thus should not remain; Diligently expel together, should not cause disputes.
Already said to be like a corpse, no meaning of communal living; The Sangha expels together, removing such defiled people.
Nuns should not be bowed to, only show respect; Lay devotees, do not converse, but give alms when begging.
Touched, jealous, sick, born, half—these are the five half-householders; For those who do not understand, briefly describe their characteristics.
If another embraces the body, lust arises in the mind; The wise should know, this is a holding eunuch.
Jealous means seeing others engage in intercourse, one's own male organ arises; Sick means due to illness it falls off, or due to knife, etc.
Born means from birth, both organs not appearing; Half-month male, half-month female, called half eunuch.
If in the matter of lust, unable to perform intercourse; If both organs are present, know this as hermaphrodite.
Evil views defile the mind, know this as an evil outsider; Receiving their teachings, this is called going to outsiders.
Or sometimes shaving one's own head, stealing the Dharma, wearing Dharma robes; Falsely understanding oneself as a bhikshu, all are called thief-dwellers.
The four heavy offenses and evil views, defiling a bhikshuni's body; Drinking alcohol, destroying the three jewels—these are novice offenses.
If any of these ten matters are violated, such a person must be expelled; If they renounce them, according to what is appropriate, remove the punitive offense.
If one has not committed a border offense, properly renounces the training; Returns to lay life and comes again, bhikshus gladly receive them.
Renouncing precepts with an unconfused mind, clearly knowing the person is present; "I renounce," you should know—this is called true renunciation of training.
After receiving, immediately explain the four parajikas; The wise first inform, do not let them do evil.
Because the mind does not conceal, confessing to one person; Extremely disgusted with border offenses, this is called a probationer.
Next, clarify the miscellaneous practices, essential for leaving home; Teach each other in turn, do not let the noble Dharma perish.
When dawn is about to break, rise before the teacher; Chew a tooth-cleaning stick, first bow to the honored image.
Then go to the teacher's side, prepare the sitting mat; Towel, water, soil, tooth stick—adjust to the temperature.
Sometimes rise early, carefully approach the teacher; Respectfully massage the body, able to generate superior merit.
Or in the early or late night, ask the teacher about doubts; The teacher should have them sit comfortably, resolve doubts according to the three baskets.
At dawn, inquire about well-being, etc., bow with respect; Because of their many kindnesses, able to personally teach right and wrong.
Always think them hard to meet, develop diligence toward them; Sweep and clean the room, keep the walking area pure.
Make an altar for offerings, set incense and flowers as available; Daily revere the three jewels, this is the cause for the four truths.
Sometimes bow in the incense hall, circumambulate the stupa; If there are elders nearby, bow as you wish.
To seek a firm body, employ this impermanent body; Encourage oneself and others, do not follow foolish, lazy thoughts.
After making offerings according to time, recite, then settle the mind; Do not merely be satisfied with wearing the robe, delighting in it.
The fourteenth and fifteenth days, know the time for purification; The harmonious assembly should perform it; if discordant, do it individually.
Should examine oneself, seek purity if there are faults; Even toward small offenses, always generate great fear.
Or go to the Sangha kitchen, see what is being prepared; If encountering excellent fruit food, observe and inform the teacher.
Serve and care with constant diligence, wash bowls, etc., all do; Though serving the teacher universally, the teacher should know the measure and accept.
Do not relieve or bow to precept-breakers; No share in their use, like burning corpse wood.
A novice does not bow even to a layperson with precepts; How much more a great bhikshu bowing to a lustful layperson.
A bhikshu attaining later fruits, if small, does not bow; How much more in the cycle of birth and death, with a hard, deluded heart.
Say the non-learner is foremost, learners like father's wealth; Diligent in meditation and recitation, permitted without fault.
The rest, the lazy type, called debt wealth; Precept-breakers are entirely prohibited from use, dwelling, etc.
Faith-built monasteries, only house precept-keepers; Those who commit heavy offenses without shame, originally not permitted to set foot.
If near the toilet, do not engage in talk; Reciting, washing, dyeing, etc., all not permitted.
Entering the urinal or defecation room, make a sound; One or two fingers apart, the Master said thus.
Urine, feces, wind—release slowly, do not make noise; When the urge comes, do not force hold, do not speak in the toilet.
If using a stick or clod, first wipe the lower part; Then with two or three clods, wash with much water to clean.
Left hand with seven clods, this is called clean; Both hands afterward with seven, each placed separately.
Another pile of clods, use to wash the water pot; Wash arms, calves, and feet, this is called outer cleaning.
Because of Shariputra, otherwise incurring a wrongdoing; Both hands use well, wash extremely clean.
The intent is to remove foul odor, make the body clean; If not following this method, what use are a hundred clods?
Should not bow to the three jewels, nor receive others' bows; All else should not be done, the World-Honored One personally prohibited.
If not chewing a tooth stick, or eating pungent foods; The matter is the same as before, as extensively said in the Vinaya.
If not asking the two teachers, five things may be done: Urinate, defecate, drink water, chew a clean tooth stick, And within the same boundary, within forty-nine arm-spans, Bow to the caitya as wished—all else must be reported to the teacher.
Such as washing hands and feet, etc., acting beyond one's capacity; Eating must all be reported, general or specific according to the time.
Bow once, lower the head, join palms and announce: "Report to the preceptor, I wash hands and eat."
All other matters, follow this example and report; If not consulting, each incurs offense.
When eating, use the mind well, receiving must follow the method; Holding robes, distinguishing, etc., do not let matters be lacking.
Even up to ten rains, one may not leave dependence; Five years clear in the Vinaya, then permitted to travel.
Yet wherever one goes, still must seek dependence; If without dependence, one does not consume food and robe offerings.