佛說苾芻五法經
Sutra on the Five Dharmas for Bhikshus
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
Translated by Dharma Deva, Master of Propagation, Court Minister, and Tripitaka Master of the Western Regions, under Imperial Decree.
如來、應、正等覺在舍衛國，為彼未來觀察而住。是時無量諸天及人，知佛世尊是人天師，恭信供養尊重讚歎，利樂名稱而得最上，各各奉上名衣妙饌臥具湯藥。爾時世尊以利樂故，咸皆受用而無染著，如蓮在水。但令人天諸有情眾，獲勝福果得妙莊嚴，為彼人天而降甘露，使彼人天久久依住。復令無量俱胝那由他百千有情獲得甘露，乃至令度生老病死輪迴苦難，乃至令脫地獄大險難故，使得安樂寂靜平正，無怖無畏獲得涅槃。又復不離摩伽陀國、嚩𭍒曼隷國、迦尸國、憍薩羅國、俱嚕半左羅國等，嚩蹉王、麼蹉王、戍囉細那王、尸尾王、那舍囉拏嚩王，是諸王等見已，以佛智力彼皆降伏。又復能於天經行處行、梵經行處行、聖經行處行、空經行處行、寂靜經行處行、佛佛經行處行、師師經行處行、能知者經行處行、正遍知經行處行，得心開解、得最上波羅蜜多。世尊復次一切所有經行處、彼所求經行，悉能經行。
The Thus-Come One, the Worthy One, the Perfectly Awakened One, once resided in the city of Shravasti, where He remained in meditation, foreseeing the needs of future generations. At that time, countless heavenly beings and humans recognized the World-Honored One as the teacher of gods and people. With sincerity and devotion, they offered Him veneration, reverence, praise, and joy. Each brought Him the finest robes, exquisite food, bedding, and medicine. The World-Honored One, out of compassion for their well-being, accepted all these offerings without attachment, just as a lotus remains unstained by the water. His sole intention was to help all sentient beings—both heavenly and human—gain meritorious rewards, attain sublime adornment, and receive the sweet rain of Dharma. Through this, they could abide in peace for a long time. Moreover, He enabled countless billions of beings to taste this nectar, to transcend the sufferings of birth, aging, sickness, death, and the cycles of rebirth, and to escape the great perils of the hell realms. Thus, He granted them peace, tranquility, balance, freedom from fear and dread, and the attainment of Nirvana. Furthermore, without ever leaving the kingdoms of Magadha, Varanasi, Kashi, Kosala, and Kurupancala, He influenced kings such as King Vatsa, King Matsya, King Shurasena, King Shashvi, and King Nesarunava. Once these rulers witnessed His power, they were subdued by the wisdom of the Buddha. He also walked the paths of celestial beings, the paths of pure conduct, the paths of saints, the paths of emptiness, the paths of stillness, the paths of enlightened ones, the paths of teachers, the paths of the wise, and the paths of the fully enlightened. Through this, He opened their hearts and led them to the highest perfection. Indeed, the World-Honored One, through all these sacred paths and in response to every sincere aspiration, was able to traverse them completely.
爾時世尊告苾芻眾言：「有五種法當住具足，當來苾芻常行。何等五法？此苾芻不知阿鉢帝、不知非阿鉢帝、不知輕阿鉢帝、不知重阿鉢帝，是新戒是減五年。苾芻此五種法具足者，此苾芻不合住勸事。苾芻五種法具足知者，是苾芻合住勸事。何等五法？此苾芻知苾芻阿鉢帝、知非阿鉢帝、知輕阿鉢帝、知重阿鉢帝，得滿五年得餘五年。苾芻此五種法具足者，得住勸事苾芻。
At that time, the World-Honored One addressed the community of monks, saying: "There are five qualities that a monk should possess in order to serve as a preceptor. Future monks should practice accordingly. What are these five? The monk who does not know offences, does not know what is not an offence, does not know light offences, does not know grave offences, and is a new monk with less than five years of ordination—such a monk does not meet the requirements to serve as a preceptor.
But a monk who knows offences, knows what is not an offence, knows light offences, knows grave offences, and has completed five years further—such a monk, possessing these five qualities, is qualified to serve as a preceptor."
「復有五法具足者，是苾芻不得離依止住。何等五法？此苾芻不知波羅提木叉、不知說波羅提木叉、不知結界、不知結界事、是新戒是減五年。此苾芻具此五種法，不得離依止住。苾芻此五法具足者，是苾芻得離依止住。何等五法？此苾芻知苾芻波羅提木叉、知說波羅提木叉、知結界、知結界事、是滿五年是五年餘。如是苾芻此五法具足者，得離依止住。
A monk who possesses five qualities may not live apart from his preceptor. What are these five? The monk does not know the monastic code; does not know how to recite the monastic code; does not know how to delineate a boundary; does not know the procedures for delineating a boundary; and he is newly ordained, having less than five years as a monk. A monk who has these five qualities may not live apart from his preceptor.
A monk who possesses five qualities may live apart from his preceptor. What are these five? The monk knows the monastic code; knows how to recite the monastic code; knows how to delineate a boundary; knows the procedures for delineating a boundary; and he has five or more years as a monk. A monk who has these five qualities may live apart from his preceptor.
「苾芻！別有五法具足者，是苾芻不得離依止住。何等五法？此苾芻不知寶沙他、不知寶沙他事業、不知結界、不知結界事業、是新戒是減五年。苾芻此五種法具足者，不得離依止住。苾芻此五法具足者，是苾芻得離依止住。何等五法？此苾芻知苾芻寶沙他、知寶沙他事業、知結界、知結界事業、是滿五年是餘五年。苾芻具足此五法者，得離依止住。
Monks, if a monk possesses five qualities, he should not live without a preceptor. What are these five? This monk does not know the Uposatha, does not know the procedures of the Uposatha, does not know the boundaries, does not know the procedures for boundaries, and he is newly ordained for less than five years. A monk who possesses these five qualities should not live without a preceptor.
Monks, if a monk possesses five qualities, he may live without a preceptor. What are these five? This monk knows the Uposatha, knows the procedures of the Uposatha, knows the boundaries, knows the procedures for boundaries, and he has completed five years or more. A monk who possesses these five qualities may live without a preceptor.
「復次苾芻有五正念。云何為五正念？謂行、報、應、命、終不為財利念出世。苾芻！此為五正念。
"Furthermore, monks, there are five true contemplations. What are these five? They are: contemplation on conduct, contemplation on retribution, contemplation on consequences, contemplation on life, and contemplation on the end—without ever seeking worldly profit. Monks, these are the five true contemplations."
「復次苾芻！別有五依止正念。何等為五？謂飲食、禮事、不過師界、師同住、五年分明。此是五依止正念。
“Furthermore, monks, there are five additional practices for relying on mindfulness. What are these five? They are: moderation in food, respectful conduct, not overstepping the teacher’s boundaries, living in harmony with the teacher, and clearly discerning the five-year training period. These are the five practices for relying on mindfulness.”
「苾芻！此五依止、正念、報應等，當知阿鉢帝。知何等阿鉢帝？當知五阿鉢帝。何等為五？謂波羅夷、僧伽婆尸沙、波逸提戒，當知各四種說，五知阿鉢帝。如是知阿鉢帝。復次知非阿鉢帝。云何知非阿鉢帝相？常行非阿鉢帝，如是知非阿鉢帝。復次知輕阿鉢帝。云何知輕阿鉢帝？謂行深怖輕阿鉢帝。云何行？謂行四波羅夷法輕阿鉢帝、行十三僧伽婆尸沙法輕阿鉢帝、行三十捨墮波逸提法輕阿鉢帝、行九十二波逸提法輕阿鉢帝、行九十二波逸提法清淨，各四說輕阿鉢帝，其餘五十戒法輕阿鉢帝。如是所行，得輕阿鉢帝。如是知輕阿鉢帝。次知重阿鉢帝。云何知重阿鉢帝？所行之行得重阿鉢帝，其餘行五十戒法重阿鉢帝各四說，九十二波逸提法重阿鉢帝所行清淨；九十二波逸提法清淨，三十捨墮波逸提法重阿鉢帝所行清淨；三十捨墮波逸提法清淨，十三僧伽婆尸沙法重阿鉢帝所行清淨；十三僧伽婆尸沙法清淨，四波羅夷法重阿鉢帝。如是所行之行得重阿鉢帝。如是知重阿鉢帝。是五年、是滿五年、是五年餘，如是得信依止。
「復次知波羅提木叉。云何知波羅提木叉？此是波羅提木叉，思惟見前行住坐臥，過去見在身口意等，觀察妙行，如是知波羅提木叉。次知說波羅提木叉。云何知說波羅提木叉？有七波羅提木叉。何等為七？當云何說？說四波羅夷法，餘所聞。當說此第一說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法，餘所聞。當說此第二說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法，餘所聞。當說此第三說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法、九十二波逸提法清淨，餘所聞。當說此第四說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法、九十二波逸提法清淨，各四法解說，其餘所聞。當說此第五說波羅提木叉。次說四波羅夷法、十三僧伽婆尸沙法、三十捨墮波逸提法、九十二波逸提法等清淨，各四說，五十戒法，餘所聞。當說此第六說波羅提木叉。次一一廣說。此是第七說波羅提木叉。如是說波羅提木叉、如是知說波羅提木叉、知結界。
Furthermore, understand the Pratimoksha. What is the Pratimoksha? This is the Pratimoksha: contemplating it, practicing it in walking, standing, sitting, and lying down; observing the excellent conduct of body, speech, and mind, both past and present. This is how you understand the Pratimoksha.
Next, know the recitation of the Pratimoksha. What is the recitation of the Pratimoksha? There are seven types of Pratimoksha recitations. What are these seven? How should they be recited? First, recite the four rules that lead to expulsion, along with any other teachings heard. This is the first type of Pratimoksha recitation. Next, recite the four rules of expulsion and the thirteen rules requiring a formal meeting of the community, plus any other teachings heard. This is the second type. Next, recite the four rules of expulsion, the thirteen rules requiring a formal meeting, and the thirty rules requiring forfeiture and confession, plus any other teachings heard. This is the third type. Next, recite the four rules of expulsion, the thirteen rules requiring a formal meeting, the thirty rules requiring forfeiture and confession, and the ninety-two rules requiring confession, along with any other teachings heard. This is the fourth type. Next, recite the four rules of expulsion, the thirteen rules requiring a formal meeting, the thirty rules requiring forfeiture and confession, the ninety-two rules requiring confession, and the four explanatory rules, plus any other teachings heard. This is the fifth type. Next, recite the four rules of expulsion, the thirteen rules requiring a formal meeting, the thirty rules requiring forfeiture and confession, the ninety-two rules requiring confession, the four explanatory rules, and the fifty rules on proper conduct, plus any other teachings heard. This is the sixth type. Next, recite each rule in detail. This is the seventh type of Pratimoksha recitation.
Thus the Pratimoksha is recited, thus you know the recitation of the Pratimoksha, and thus you know the establishment of the boundaries for the community.
「云何知結界？謂今眾十四日十五日結界。如是知結界。次知結界事。云何知結界事？一受持、二請名、三請、四請五眾結界。如是知結界事。是五年、是滿五年、是五年餘，如是知得念依止。
「次知寶沙他。云何知寶沙他？今眾十四日十五日寶沙他。如是知寶沙他。次知寶沙他事。云何知寶沙他事？一受持、二請名、三請、四請、五眾寶沙他。如是知寶沙他。次知結界。云何知結界？謂五種。五種集結界，如是知結界事。云何知結界事？捨墮不得結界，當低小座飲食，當辦食飲已所作應作。如是知結界事。是五年、是滿五年、是餘五年。如是得念依止。
「又行道。云何行道？謂阿闍梨行道。自行道如是，是念依止。次分別行道。云何分別？知阿闍梨說戒、知自說戒，如是得念依止。
「又分別過時。云何過時？謂阿闍梨過時、自過時，如是得念依止。如是過時不為財利。云何不為財利？謂彼僧伽藍住阿闍梨不為財利，如是得念依止。如是不為利養半月行。云何半月行？謂阿闍梨半月半月同懺悔。如是得念依止。如是半月行無阿鉢帝。云何無阿鉢帝？謂阿闍梨令去某甲處受依止。如是得念依止。又言行。云何言行？謂依阿闍梨言不用汝依止行。如是得念依止。如是依行不犯師界。云何不犯師界？謂不犯師聚落界。如是得念依止，如是不犯師聚落界。同師懺悔。云何同師懺悔？謂半月半月同師懺悔，如是得念依止。如是同師懺悔五年分明，得念依止。
「苾芻！當具足此五種法，此苾芻法當依行。彼法無阿鉢帝，彼所有戒法，當日日得訥瑟訖哩(二合)多。」
爾時世尊說是五種法已，諸苾芻眾及諸人天，瞻奉旋遶作禮而退。
佛說苾芻五法經