1. 波罗夷篇(比丘尼分别)
1波罗夷篇（比丘尼分别）
1. Pārājikakaṇḍaṃ (bhikkhunīvibhaṅgo)
2第一波罗夷
1. Paṭhamapārājikaṃ
656一时，世尊住在舍卫城的祇树给孤独园。那时，弥伽罗之孙沙喇欲为比丘尼僧团建造住所。于是，弥伽罗之孙沙喇来到比丘尼众前，这样说道：“圣尼们，我想为比丘尼僧团建造住所。请予我一位监理工程的比丘尼。”那时，有四姐妹在比丘尼中出家：南达、南达瓦提、孙达哩南达与图拉南达。其中，孙达哩南达比丘尼正值年少，出家未久，容貌端严、令人悦目、形相庄严，且聪慧、能干、具足智慧、灵巧不懈，具备相应的审察思惟力，既能行事，亦能调度。于是，比丘尼僧团选定孙达哩南达比丘尼，将她交予弥伽罗之孙沙喇，充任工程督导。当时，孙达哩南达比丘尼频频前往弥伽罗之孙沙喇的住处，说：“将凿子、斧头、小斧、锄头、铲子给我。”弥伽罗之孙沙喇亦频频来到比丘尼的住所，以了解工程进度。由于频频相见，彼此生起了染着之心。
Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāḷho migāranattā bhikkhunisaṅghassa vihāraṃ kattukāmo hoti. Atha kho sāḷho migāranattā bhikkhuniyo upasaṅkamitvā etadavoca – ‘‘icchāmahaṃ, ayye, bhikkhunisaṅghassa vihāraṃ kātuṃ. Detha me navakammikaṃ bhikkhuni’’nti. Tena kho pana samayena catasso bhaginiyo bhikkhunīsu pabbajitā honti – nandā, nandavatī, sundarīnandā, thullanandāti. Tāsu sundarīnandā bhikkhunī taruṇapabbajitā abhirūpā hoti dassanīyā pāsādikā paṇḍitā byattā medhāvinī dakkhā analasā, tatrupāyāya vīmaṃsāya samannāgatā, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Atha kho bhikkhunisaṅgho sundarīnandaṃ bhikkhuniṃ sammannitvā sāḷhassa migāranattuno navakammikaṃ adāsi. Tena kho pana samayena sundarīnandā bhikkhunī sāḷhassa migāranattuno nivesanaṃ abhikkhaṇaṃ gacchati – ‘‘vāsiṃ detha, parasuṃ detha, kuṭhāriṃ detha, kuddālaṃ detha, nikhādanaṃ dethā’’ti. Sāḷhopi migāranattā bhikkhunupassayaṃ abhikkhaṇaṃ gacchati katākataṃ jānituṃ. Te abhiṇhadassanena paṭibaddhacittā ahesuṃ.
2那时，弥伽罗的孙子沙罗为了染污孙达哩南达比丘尼，却找不到机会，便为此向比丘尼僧团供设饭食。当时，弥伽罗的孙子沙罗在食处铺设座位时，心想“这些比丘尼比孙达哩南达圣尼年长”，便将座位铺在一边；心想“这些比丘尼较为新学”，便将座位铺在另一边。他在隐蔽偏僻处为孙达哩南达比丘尼铺设了座位，好让长老比丘尼们以为她坐在新学比丘尼旁，也让新学比丘尼们以为她坐在长老比丘尼旁。然后，弥伽罗的孙子沙罗让人向比丘尼僧团报时：“圣尼们，时间到了，饭食已备。”孙达哩南达比丘尼心想：“这弥伽罗的孙子沙罗，并非出于对僧团的恭敬而备办此食，他是想染污我。我若前去，恐怕会惹出麻烦。”于是她吩咐一位随行比丘尼：“你去替我取食回来。若有人问起我，便说她病了。”“好的，圣尼。”那位比丘尼应允了孙达哩南达比丘尼。
Atha kho sāḷho migāranattā sundarīnandaṃ bhikkhuniṃ dūsetuṃ okāsaṃ alabhamāno etadevatthāya bhikkhunisaṅghassa bhattaṃ akāsi. Atha kho sāḷho migāranattā bhattagge āsanaṃ paññapento – ‘‘ettakā bhikkhuniyo ayyāya sundarīnandāya vuḍḍhatarā’’ti ekamantaṃ āsanaṃ paññapesi ‘‘ettakā navakatarā’’ti – ekamantaṃ āsanaṃ paññapesi. Paṭicchanne okāse nikūṭe sundarīnandāya bhikkhuniyā āsanaṃ paññapesi, yathā therā bhikkhuniyo jāneyyuṃ – ‘‘navakānaṃ bhikkhunīnaṃ santike nisinnā’’ti; navakāpi bhikkhuniyo jāneyyuṃ – ‘‘therānaṃ bhikkhunīnaṃ santike nisinnā’’ti. Atha kho sāḷho migāranattā bhikkhunisaṅghassa kālaṃ ārocāpesi – ‘‘kālo, ayye, niṭṭhitaṃ bhatta’’nti. Sundarīnandā bhikkhunī sallakkhetvā – ‘‘na bahukato sāḷho migāranattā bhikkhunisaṅghassa bhattaṃ akāsi; maṃ so dūsetukāmo. Sacāhaṃ gamissāmi vissaro me bhavissatī’’ti, antevāsiniṃ bhikkhuniṃ āṇāpesi – ‘‘gaccha me piṇḍapātaṃ nīhara. Yo ce maṃ pucchati, ‘gilānā’ti paṭivedehī’’ti. ‘‘Evaṃ, ayye’’ti kho sā bhikkhunī sundarīnandāya bhikkhuniyā paccassosi.
3那时，弥伽罗的孙子沙罗站在外门楼处，追问道：“圣尼在哪里？孙达哩南达圣尼在哪里？孙达哩南达圣尼在哪里？”孙达哩南达比丘尼的随行比丘尼听了，便对弥伽罗的孙子沙罗说：“贤友，她病了，我正要把食物带回去给她。”弥伽罗的孙子沙罗心想：“我正是为了孙达哩南达圣尼，才供此食与比丘尼僧团。”他便吩咐下人：“好好以饭食招待比丘尼僧团。”说完，便前往比丘尼的住处。那时，孙达哩南达比丘尼正站在内院门口，等候弥伽罗的孙子沙罗。孙达哩南达比丘尼远远望见弥伽罗的孙子沙罗走来，便回到自己的小屋，连头盖好，躺卧床上。弥伽罗的孙子沙罗来到孙达哩南达比丘尼处，对她说：“圣尼，你哪里不适？为何躺着？”“贤友，当不想欲求的人欲求时，便是如此。”“圣尼，我怎会不想要你呢？我只是找不到机会染污你罢了。”有漏的弥伽罗的孙子沙罗，与有漏的孙达哩南达比丘尼发生了身体接触。
Tena kho pana samayena sāḷho migāranattā bahidvārakoṭṭhake ṭhito hoti sundarīnandaṃ bhikkhuniṃ paṭipucchanto – ‘‘kahaṃ, ayye, ayyā sundarīnandā? Kahaṃ, ayye, ayyā sundarīnandā’’ti? Evaṃ vutte sundarīnandāya bhikkhuniyā antevāsinī bhikkhunī sāḷhaṃ migāranattāraṃ etadavoca – ‘‘gilānāvuso; piṇḍapātaṃ nīharissāmī’’ti. Atha kho sāḷho migāranattā – ‘‘yampāhaṃ atthāya bhikkhunisaṅghassa bhattaṃ akāsiṃ ayyāya sundarīnandāya kāraṇā’’ti manusse āṇāpetvā – ‘‘bhikkhunisaṅghaṃ bhattena parivisathā’’ti vatvā yena bhikkhunupassayo tenupasaṅkami. Tena kho pana samayena sundarīnandā bhikkhunī bahārāmakoṭṭhake ṭhitā hoti sāḷhaṃ migāranattāraṃ patimānentī. Addasā kho sundarīnandā bhikkhunī sāḷhaṃ migāranattāraṃ dūratova āgacchantaṃ. Disvāna upassayaṃ pavisitvā sasīsaṃ pārupitvā mañcake nipajji. Atha kho sāḷho migāranattā yena sundarīnandā bhikkhunī tenupasaṅkami; upasaṅkamitvā sundarīnandaṃ bhikkhuniṃ etadavoca – ‘‘kiṃ te, ayye, aphāsu, kissa nipannāsī’’ti? ‘‘Evañhetaṃ, āvuso, hoti yā anicchantaṃ icchatī’’ti. ‘‘Kyāhaṃ taṃ, ayye , na icchissāmi? Api cāhaṃ okāsaṃ na labhāmi taṃ dūsetu’’nti. Avassuto avassutāya sundarīnandāya bhikkhuniyā kāyasaṃsaggaṃ samāpajji.
4那时，有一位年老力衰、患脚病的比丘尼，躺在离孙达哩南达比丘尼不远处。那位比丘尼看见有漏的弥伽罗的孙子沙罗，与有漏的孙达哩南达比丘尼发生了身体接触。她见了，心生不满，加以非难、呵责：“孙达哩南达圣尼怎么可以这样！自己有漏，还去接受一个有漏男子的身体接触！”然后，那位比丘尼将此事告诉了其他比丘尼。那些少欲、知足、有惭、对恶行有所顾虑、乐于修学的比丘尼们，也都心生不满，加以非难、呵责：“孙达哩南达圣尼怎么可以这样！自己有漏，还去接受一个有漏男子的身体接触！”接着，那些比丘尼又将此事告诉了比丘们。那些少欲、知足、有惭、对恶行有所顾虑、乐于修学的比丘们，也都心生不满，加以非难、呵责：“孙达哩南达比丘尼怎么可以这样！自己有漏，还去接受一个有漏男子的身体接触！”
Tena kho pana samayena aññatarā bhikkhunī jarādubbalā caraṇagilānā sundarīnandāya bhikkhuniyā avidūre nipannā hoti. Addasā kho sā bhikkhunī sāḷhaṃ migāranattāraṃ avassutaṃ avassutāya sundarīnandāya bhikkhuniyā kāyasaṃsaggaṃ samāpajjantaṃ. Disvāna ujjhāyati khiyyati vipāceti – ‘‘kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṃsaggaṃ sādiyissatī’’ti ! Atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. Yā tā bhikkhuniyo appicchā santuṭṭhā lajjiniyo kukkuccikā sikkhākāmā tā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṃsaggaṃ sādiyissatī’’ti! Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṃsaggaṃ sādiyissatī’’ti!
5于是，那些比丘以种种方式呵责了孙达哩南达比丘尼之后，便将此事禀告了世尊。于是，世尊以此事为因缘，以此事为事端，召集比丘僧团，质问诸比丘：“诸比丘，听说孙达哩南达比丘尼自身有漏，却接受一个有漏男子的身体接触，这是真的吗？”“是真的，世尊。”佛陀世尊呵责道：“诸比丘，孙达哩南达比丘尼如此行事，实不相称，不合律仪，不光彩，非沙门法，是不应行、不可行的。诸比丘，孙达哩南达比丘尼自身有漏，却接受一个有漏男子的身体接触，这怎能容许！诸比丘，这既不能让未信者生信，也不能令已信者信心增长。诸比丘，这反而使未信者更增不信，令一部分已信者的信心退转。”随后，世尊以种种方式呵责了孙达哩南达比丘尼，宣说了难奉养、难照顾、多欲、不知足、乐于群聚、懈怠的过患；又以种种方式赞叹了易奉养、易照顾、少欲、知足、自我节制、严于律己、威仪庄严、谦卑、精进努力的功德。为诸比丘开示了与此事相应、随顺的法语之后，世尊对比丘们说：“诸比丘，既然如此，我为比丘尼们制定一条学处，这是基于十种意义：为僧团的殊胜，为僧团的安乐，为折伏顽固不化的比丘尼，为令持戒端正的比丘尼得安乐住，为防护现法之漏，为防护来生之漏，为令未信者生信，为令已信者信心增长，为正法久住，为守护律仪。诸比丘，比丘尼众应当这样诵持此学处——
Atha kho te bhikkhū sundarīnandaṃ bhikkhuniṃ anekapariyāyena vigarahitvā bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṃsaggaṃ sādiyatī’’ti ? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā – ‘‘ananucchavikaṃ, bhikkhave, sundarīnandāya bhikkhuniyā ananulomikaṃ appatirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ. Kathañhi nāma, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṃsaggaṃ sādiyissati! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya pasannānaṃ vā bhiyyobhāvāya. Atha khvetaṃ, bhikkhave , appasannānañceva appasādāya pasannānañca ekaccānaṃ aññathattāyā’’ti. Atha kho bhagavā sundarīnandaṃ bhikkhuniṃ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṃ bhāsitvā, anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṃ bhāsitvā, bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā bhikkhū āmantesi – ‘‘tena hi, bhikkhave, bhikkhunīnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca – saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ bhikkhunīnaṃ niggahāya , pesalānaṃ bhikkhunīnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā vinayānuggahāya. Evañca pana, bhikkhave, bhikkhuniyo imaṃ sikkhāpadaṃ uddisantu –
657若比丘尼自身有漏，对于同样有漏的男子，故意容许其在锁骨以下、膝盖以上抚摸、摩触、捉持、碰触、按压，此比丘尼亦犯波罗夷，不共住，名为“膝上戒”。
‘‘Yā pana bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṃ ubbhajāṇumaṇḍalaṃ āmasanaṃ vā parāmasanaṃ vā gahaṇaṃ vā chupanaṃ vā paṭipīḷanaṃ vā sādiyeyya, ayampi pārājikā hoti asaṃvāsā ubbhajāṇumaṇḍalikā’’ti.
658“yā panā”的意思是：不论她是何种种类、何种差别、何种出身、何名、何姓、持守何种戒、安住何种法、行持何种行处——无论是长老尼、新学尼，还是中座尼，这便称为“yā panā”（凡如是者）。
ti yā yādisā yathāyuttā yathājaccā yathānāmā yathāgottā yathāsīlā yathāvihārinī yathāgocarā therā vā navā vā majjhimā vā, esā vuccati yā panāti.
8“比丘尼”一词有如下含义：因乞食而称为比丘尼；因依乞食行而活而称为比丘尼；因著割截衣而称为比丘尼；依通称而称为比丘尼；依自许而称为比丘尼；以“善来”方式成为的比丘尼；通过皈依三宝而成为的比丘尼；贤善的比丘尼；核心的比丘尼；有学的比丘尼；无学的比丘尼；以及通过和合的二部僧团，以白四羯磨、不被扰乱、确立地位的仪式而成为的比丘尼，称为比丘尼。在这些释义中，此处的“比丘尼”正是指最后这种——通过和合的二部僧团，以白四羯磨、不被扰乱、确立地位的仪式而成为的比丘尼。
ti bhikkhikāti bhikkhunī; bhikkhācariyaṃ ajjhupagatāti bhikkhunī; bhinnapaṭadharāti bhikkhunī ; samaññāya bhikkhunī; paṭiññāya bhikkhunī; ehi bhikkhunīti bhikkhunī; tīhi saraṇagamanehi upasampannāti bhikkhunī; bhadrā bhikkhunī; sārā bhikkhunī; sekhā bhikkhunī; asekhā bhikkhunī; samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannāti bhikkhunī. Tatra yāyaṃ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṃ imasmiṃ atthe adhippetā bhikkhunīti.
9她，心怀染着、充满欲望，心被牢牢系缚。
nāma sārattā apekkhavatī paṭibaddhacittā.
10他，心怀染着、充满欲望，心被牢牢系缚。
nāma sāratto apekkhavā paṭibaddhacitto.
11所说的人类男子，并非夜叉、饿鬼或畜生，而是具有辨别能力且能进行身体接触的众生。
nāma manussapuriso na yakkho na peto na tiracchānagato viññū paṭibalo kāyasaṃsaggaṃ samāpajjituṃ.
12是指锁骨以下的部位。
nti heṭṭhakkhakaṃ.
13是指膝盖以上的部位。
nti uparijāṇumaṇḍalaṃ.
14指仅被触及。
nāma āmaṭṭhamattaṃ.
15指来回推动、移动。
nāma itocito ca sañcopanaṃ.
16指仅被执持。
nāma gahitamattaṃ.
17名为“仅触”。
nāma phuṭṭhamattaṃ.
18执取肢体而受按压者。
ti aṅgaṃ gahetvā nippīḷanaṃ sādiyati.
19此乃依据前述诸学处而说。
ti purimāyo upādāya vuccati.
20犹如人一旦被斩断头颅，便不能再让身体与头连接而活命；同样的，若有漏的比丘尼，在锁骨以下、膝盖以上的范围内，接受有漏男子抚摸、摩触、握持、碰触或按压，她便不再是沙门尼，不再是释迦之女。因此说他犯波罗夷。
ti seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ, evameva bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṃ ubbhajāṇumaṇḍalaṃ āmasanaṃ vā parāmasanaṃ vā gahaṇaṃ vā chupanaṃ vā paṭipīḷanaṃ vā sādiyantī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti.
21所谓“共住”，指的是同一羯磨、同一说戒、同学处，这便名为共住。她与她之间，这种共住已不存在，因此称为“不共住”。
ti nāma ekakammaṃ ekuddeso samasikkhatā, eso saṃvāso nāma. So tāya saddhiṃ natthi, tena vuccati asaṃvāsāti.
659若双方皆有漏，在锁骨以下、膝盖以上，以身触身，犯波罗夷。以身触系身之物，犯粗罪。以系身之物触身，犯粗罪。以系身之物触系身之物，犯恶作罪。
Ubhatoavassute adhakkhakaṃ ubbhajāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti pārājikassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti thullaccayassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti thullaccayassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
23以应舍弃之物触身，犯恶作罪。以应舍弃之物触身所系之物，犯恶作罪。以应舍弃之物触另一应舍弃之物，犯恶作罪。
Nissaggiyena kāyaṃ āmasati , āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
24于锁骨以上、膝盖以下，以身触身，犯粗罪。以身触身所系之物，犯恶作罪。以身所系之物触身，犯恶作罪。以身所系之物触身所系之物，犯恶作罪。
Ubbhakkhakaṃ adhojāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti thullaccayassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
25以应舍弃之物触身，犯恶作罪。以应舍弃之物触身所系之物，犯恶作罪。以应舍弃之物触另一应舍弃之物，犯恶作罪。
Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
660若一方有漏泄，以身触对方锁骨以下、膝盖以上之身者，犯粗罪。以身触身体所系之物者，犯恶作。以身体所系之物触身者，犯恶作。以身体所系之物触身体所系之物者，犯恶作。
Ekatoavassute adhakkhakaṃ ubbhajāṇumaṇḍalaṃ kāyena kāyaṃ āmasati , āpatti thullaccayassa. Kāyena kāyapaṭibaddhaṃ āmasati , āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
27以应舍之物触身者，犯恶作。以应舍之物触身体所系之物者，犯恶作。以应舍之物触应舍之物者，犯恶作。
Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
28于锁骨以上、膝盖以下，以身触身者，犯恶作。以身触身体所系之物者，犯恶作。以身体所系之物触身者，犯恶作。以身体所系之物触身体所系之物者，犯恶作。
Ubbhakkhakaṃ adhojāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
29以所舍物触身者，犯恶作罪。以所舍物触身所系物者，犯恶作罪。以所舍物触所舍物者，犯恶作罪。
Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
661对双方有漏的夜叉、饿鬼、黄门或具人形的畜生，以身触其锁骨以下、膝盖以上之身者，犯粗罪。以身触身所系物者，犯恶作罪。以身所系物触身者，犯恶作罪。以身所系物触身所系物者，犯恶作罪。
Ubhatoavassute yakkhassa vā petassa vā paṇḍakassa vā tiracchānagatamanussaviggahassa vā adhakkhakaṃ ubbhajāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti thullaccayassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
31以所舍物触身者，犯恶作罪。以所舍物触身所系物者，犯恶作罪。以所舍物触所舍物者，犯恶作罪。
Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
32在锁骨以上、膝盖以下的部位，以身触身，犯恶作罪。以身触身体所系之物，犯恶作罪。以身体所系之物触身，犯恶作罪。以身体所系之物触身体所系之物，犯恶作罪。
Ubbhakkhakaṃ adhojāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
33以被舍弃之物触身，犯恶作罪。以被舍弃之物触身体所系之物，犯恶作罪。以被舍弃之物触另一被舍弃之物，犯恶作罪。
Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
662若一方有漏，以身触他人锁骨以下、膝盖以上之身，犯恶作罪。以身触他人身体所系之物，犯恶作罪。以身体所系之物触他人身，犯恶作罪。以身体所系之物触他人身体所系之物，犯恶作罪。
Ekatoavassute adhakkhakaṃ ubbhajāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
35以应舍物触身者，犯恶作罪。以应舍物触身上所系物者，犯恶作罪。以应舍物触另一应舍物者，犯恶作罪。
Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
36以身触锁骨以上、膝以下之身体者，犯恶作罪。以身触身上所系物者，犯恶作罪。以身上所系物触身者，犯恶作罪。以身上所系物触身上所系物者，犯恶作罪。
Ubbhakkhakaṃ adhojāṇumaṇḍalaṃ kāyena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyaṃ āmasati, āpatti dukkaṭassa. Kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa.
37以应舍物触身者，犯恶作罪。以应舍物触身上所系物者，犯恶作罪。以应舍物触另一应舍物者，犯恶作罪。
Nissaggiyena kāyaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena kāyapaṭibaddhaṃ āmasati, āpatti dukkaṭassa. Nissaggiyena nissaggiyaṃ āmasati, āpatti dukkaṭassa.
663不犯：非故意、失念、不如、不认同、颠狂者、心乱者、被剧苦所迫者、最初犯戒者。
Anāpatti asañcicca, assatiyā, ajānantiyā, asādiyantiyā, ummattikāya, khittacittāya, vedanāṭṭāya, ādikammikāyāti.
41第一波罗夷终。
Paṭhamapārājikaṃ samattaṃ .
42第二波罗夷
2. Dutiyapārājikaṃ
664一时，世尊住在舍卫城祇树给孤独园。那时，孙达利南达比丘尼怀有弥伽罗之孙沙喇的孩子。胎儿尚小时，她将此事遮掩了过去。待到胎儿足月，她便还俗产子。比丘尼们对图拉南达比丘尼说：“圣尼，孙达利南达还俗不久便生下了孩子，她是否在仍是比丘尼时便已怀孕？”“是的，圣尼们。”“圣尼，您明知一位比丘尼已犯波罗夷法，为何既不亲自呵责她，也不报告僧团呢？”“她的坏名声便是我的坏名声，她的不光彩便是我的不光彩，她的恶名便是我的恶名，她的损失便是我的损失。圣尼们，我何苦要向他人宣扬自己的坏名声、自己的不光彩、自己的恶名、自己的损失呢？”那些少欲知足的比丘尼们……纷纷呵责、批评、指责道：“图拉南达圣尼怎能在明知一位比丘尼已犯波罗夷法的情况下，却不亲自呵责她，也不向僧团报告呢！”于是，这些比丘尼将此事告知诸比丘。诸比丘又禀告世尊。于是，世尊以此事为因缘、为缘起，集合比丘僧团，问诸比丘：“诸比丘，传闻图拉南达比丘尼明知一位比丘尼犯了波罗夷法，却不亲自呵责，也不报告僧团，可是实情？”“是实情，世尊。”世尊呵责说：“……诸比丘，图拉南达比丘尼怎能在明知一位比丘尼已犯波罗夷法的情况下，却不亲自呵责，也不向僧团报告！诸比丘，此非令未生信者生起信心之法……是故，诸比丘，比丘尼们当如此诵持此学处——
Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sundarīnandā bhikkhunī sāḷhena migāranattunā gabbhinī hoti . Yāva gabbho taruṇo ahosi tāva chādesi. Paripakke gabbhe vibbhamitvā vijāyi. Bhikkhuniyo thullanandaṃ bhikkhuniṃ etadavocuṃ – ‘‘sundarīnandā kho, ayye, aciravibbhantā vijātā. Kacci no sā bhikkhunīyeva samānā gabbhinī’’ti? ‘‘Evaṃ, ayye’’ti. ‘‘Kissa pana tvaṃ, ayye, jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodesi na gaṇassa ārocesī’’ti? ‘‘Yo etissā avaṇṇo mayheso avaṇṇo, yā etissā akitti mayhesā akitti, yo etissā ayaso mayheso ayaso, yo etissā alābho mayheso alābho. Kyāhaṃ, ayye, attano avaṇṇaṃ attano akittiṃ attano ayasaṃ attano alābhaṃ paresaṃ ārocessāmī’’ti? Yā tā bhikkhuniyo appicchā…pe… tā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyā thullanandā jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodessati na gaṇassa ārocessatī’’ti! Atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhū paṭipucchi – ‘‘saccaṃ kira, bhikkhave, thullanandā bhikkhunī jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodeti na gaṇassa ārocetī’’ti ? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma, bhikkhave, thullanandā bhikkhunī jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodessati na gaṇassa ārocessati! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, bhikkhuniyo imaṃ sikkhāpadaṃ uddisantu –
665若比丘尼明知他比丘尼犯波罗夷罪，既不自行举发，亦不告知僧团；待彼比丘尼或住世、或死亡、或被摈、或离去后，方言：“我早已知此比丘尼如是如是”——此比丘尼亦犯波罗夷，不共住，名为覆藏重罪戒。
‘‘Yā pana bhikkhunī jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodeyya na gaṇassa āroceyya, yadā ca sā ṭhitā vā assa cutā vā nāsitā vā avassaṭā vā, sā pacchā evaṃ vadeyya – ‘pubbevāhaṃ, ayye, aññāsiṃ etaṃ bhikkhuniṃ evarūpā ca evarūpā ca sā bhaginīti, no ca kho attanā paṭicodessaṃ na gaṇassa ārocessa’nti, ayampi pārājikā hoti asaṃvāsā vajjappaṭicchādikā’’ti.
666“凡如此类……同种类……如此之比丘尼，即于此处，所指为比丘尼。”
ti yā yādisā…pe… ti…pe… ayaṃ imasmiṃ atthe adhippetā bhikkhunīti.
42所谓“知”，是指她自己了知，或他人告知她，或她自行说出。
nāma sāmaṃ vā jānāti, aññe vā tassā ārocenti, sā vā āroceti.
43“……已犯八波罗夷中的某一波罗夷。”
nti aṭṭhannaṃ pārājikānaṃ aññataraṃ pārājikaṃ ajjhāpannaṃ.
44“……她自己不加以举发。”
ti na sayaṃ codeyya.
45“她不向其他比丘尼告知此事。”
ti na aññāsaṃ bhikkhunīnaṃ āroceyya.
46“住于相同性相者”，即保持同一身份者。“命终者”，即已命终者。“自己还俗或被他人灭摈者”，即已离去者。“转向外道者”，即改投外道者。她后来又这样说：“尊者们，我先前便已知道，这位比丘尼是如此这般的人——我们这位姐妹。”
ti nāma saliṅge ṭhitā vuccati. nāma kālaṅkatā vuccati. nāma sayaṃ vā vibbhantā hoti aññehi vā nāsitā. nāma titthāyatanaṃ saṅkantā vuccati. Sā pacchā evaṃ vadeyya – ‘‘pubbevāhaṃ, ayye, aññāsiṃ etaṃ bhikkhuniṃ evarūpā ca evarūpā ca sā bhaginī’’ti.
47“我自己不会去举发。”
nti sayaṃ vā na codessaṃ.
48“……‘我将不告诉其他比丘尼。’”
nti na aññāsaṃ bhikkhunīnaṃ ārocessaṃ.
49这是依前所说而说。
ti purimāyo upādāya vuccati.
50犹如黄叶从系缚中脱落，不可能再回绿色；同样地，比丘尼明知某位比丘尼犯了波罗夷法，心想‘我既不亲自呵责她，也不报告僧团’，就在她如此卸脱责任的当下，便不再是沙门尼，不再是释迦女。因此称为波罗夷。
ti seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritatthāya, evameva bhikkhunī jānaṃ pārājikaṃ dhammaṃ ajjhāpannaṃ bhikkhuniṃ nevattanā paṭicodessāmi na gaṇassa ārocessāmīti dhuraṃ nikkhittamatte assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti.
51也就是说，同一羯磨、同一布萨、同一学处，这称为共住。她已不具足此共住，因此说‘不共住’。
ti nāma ekakammaṃ ekuddeso samasikkhatā. Eso saṃvāso nāma. So tāya saddhiṃ natthi. Tena vuccati asaṃvāsāti.
667无犯的情形：若思惟“这将引生僧团的争论、口角、纷争、斗诤”而不举报；若思惟“这将导致僧团分裂、僧团不和”而不举报；若思惟“这位犯戒比丘尼粗恶、严厉，将对我的梵行或生命构成障碍”而不举报；若未见到其他合适的比丘尼可报告而不举报；若非出于包庇之心而不举报；若思惟“她将因自身的行为而显露”而不举报；对精神失常的比丘尼……对最初犯戒的比丘尼不举报，亦皆无犯。
Anāpatti ‘‘saṅghassa bhaṇḍanaṃ vā kalaho vā viggaho vā vivādo vā bhavissatī’’ti nāroceti, ‘‘saṅghabhedo vā saṅgharāji vā bhavissatī’’ti nāroceti, ‘‘ayaṃ kakkhaḷā pharusā jīvitantarāyaṃ vā brahmacariyantarāyaṃ vā karissatī’’ti nāroceti, aññā patirūpā bhikkhuniyo apassantī nāroceti, nacchādetukāmā nāroceti, paññāyissati sakena kammenāti nāroceti, ummattikāya…pe… ādikammikāyāti.
57第二波罗夷品终。
Dutiyapārājikaṃ samattaṃ.
58第三波罗夷
3. Tatiyapārājikaṃ
668一时，世尊住在舍卫城的祇树给孤独园。那时，偷兰难陀比丘尼追随一位被和合僧举罪的比丘——曾为驯驴师的阿利吒比丘。那些少欲的比丘尼们对此呵责、批评、指责道：“圣尼偷兰难陀怎能追随那位被和合僧举罪、曾为驯驴师的阿利吒比丘呢？”……“诸比丘，听说偷兰难陀比丘尼确实在追随那位被和合僧举罪、曾为驯驴师的阿利吒比丘，是吗？”“是的，世尊。”世尊呵责道：“诸比丘，偷兰难陀比丘尼怎能追随被和合僧举罪、曾为驯驴师的阿利吒比丘！诸比丘，此举不能令未生信者生信……诸比丘，你们应当这样诵此学处——”
Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena thullanandā bhikkhunī samaggena saṅghena ukkhittaṃ ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ anuvattati. Yā tā bhikkhuniyo appicchā…pe… tā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma ayyā thullanandā bhikkhunī samaggena saṅghena ukkhittaṃ ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ anuvattissatī’’ti…pe… saccaṃ kira, bhikkhave, thullanandā bhikkhunī samaggena saṅghena ukkhittaṃ ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ anuvattatīti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma, bhikkhave, thullanandā bhikkhunī samaggena saṅghena ukkhittaṃ ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ anuvattissati! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, bhikkhuniyo imaṃ sikkhāpadaṃ uddisantu –
669若比丘尼随顺被和合僧依法、依律、依师教所举罪而不服、不悔、无伴的比丘，诸比丘尼应劝谏：“姐妹，莫随顺此被举之比丘。”经三谏仍不舍者，此比丘尼亦犯波罗夷，不共住，名为“随顺被举比丘戒”。
‘‘Yā pana bhikkhunī samaggena saṅghena ukkhittaṃ bhikkhuṃ dhammena vinayena satthusāsanena anādaraṃ appaṭikāraṃ akatasahāyaṃ tamanuvatteyya, sā bhikkhunī bhikkhunīhi evamassa vacanīyā – ‘eso kho, ayye, bhikkhu samaggena saṅghena ukkhitto dhammena vinayena satthusāsanena anādaro appaṭikāro akatasahāyo, māyye, etaṃ bhikkhuṃ anuvattī’ti. Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṃ samanubhāsitabbā tassa paṭinissaggāya. Yāvatatiyaṃ ce samanubhāsiyamānā taṃ paṭinissajjeyya, iccetaṃ kusalaṃ. No ce paṭinissajjeyya, ayampi pārājikā hoti asaṃvāsā ukkhittānuvattikā’’ti.
670比丘尼，即此处所指的如此这般的比丘尼。
ti yā yādisā…pe… ti…pe… ayaṃ imasmiṃ atthe adhippetā bhikkhunīti.
56僧团，是指共同共住、在同一界内安住的团体。
nāma saṅgho samānasaṃvāsako samānasīmāyaṃ ṭhito.
57被举罪者，是指因对过失不见、不忏悔或不舍离而被举罪的人。
nāma āpattiyā adassane vā appaṭikamme vā appaṭinissagge vā ukkhitto.
58即依此法、此律者。
ti yena dhammena yena vinayena.
59即依胜者之教、佛陀之教者。
ti jinasāsanena buddhasāsanena.
60即不接受僧团、僧众、个人或羯磨者。
nāma saṅghaṃ vā gaṇaṃ vā puggalaṃ vā kammaṃ vā nādiyati.
61受举罪而未解罪者。
nāma ukkhitto anosārito.
62共住的比丘们称为同伴；他既不与他们共住，因此称为“非同伴”。
nāma samānasaṃvāsakā bhikkhū vuccanti sahāyā. So tehi saddhiṃ natthi, tena vuccati akatasahāyoti.
63他怀有何等的见解、认可与喜好，她便也怀有同等的见解、认可与喜好。
ti yaṃdiṭṭhiko so hoti yaṃkhantiko yaṃruciko, sāpi taṃdiṭṭhikā hoti taṃkhantikā taṃrucikā.
64便是这位追随被举罪者的比丘尼。
ti yā sā ukkhittānuvattikā bhikkhunī.
65应由其他比丘尼对她这样说。凡看见、凡听闻此事的比丘尼，应对她说：‘圣尼，这位比丘已被和合僧团依法、依律、依导师教诫所摈出，他不恭敬、不顺从、不与大众和好。圣尼，请勿追随这位比丘。’应如此告诫第二次。应如此告诫第三次。若她舍弃，此则为善；若不舍弃，便犯恶作。如果听闻后默不作声，也犯恶作。还应将那比丘尼带到僧团中，对她这样说：‘圣尼，这位比丘已被和合僧团依法、依律、依导师教诫所摈出，他不恭敬、不顺从、不与大众和好。圣尼，请勿追随这位比丘。’应如此告诫第二次。应如此告诫第三次。若她舍弃，此则为善；若不舍弃，便犯恶作。应对该比丘尼行劝告。诸比丘，应如此劝告：应由一位有能、胜任的比丘尼在僧团中通告：
ti aññāhi bhikkhunīhi. Yā passanti yā suṇanti tāhi vattabbā – ‘‘eso kho, ayye, bhikkhu samaggena saṅghena ukkhitto dhammena vinayena satthusāsanena anādaro appaṭikāro akatasahāyo. Māyye, etaṃ bhikkhuṃ anuvattī’’ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjati, iccetaṃ kusalaṃ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. Sā bhikkhunī saṅghamajjhampi ākaḍḍhitvā vattabbā – ‘‘eso kho, ayye, bhikkhu samaggena saṅghena ukkhitto dhammena vinayena satthusāsanena anādaro appaṭikāro akatasahāyo. Māyye, etaṃ bhikkhuṃ anuvattī’’ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjati, iccetaṃ kusalaṃ. No ce paṭinissajjati, āpatti dukkaṭassa. Sā bhikkhunī samanubhāsitabbā. Evañca pana, bhikkhave, samanubhāsitabbā. Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –
671‘诸位圣尼，请僧团垂听：这位某某比丘尼追随那位被和合僧团依法、依律、依导师教诫所摈出、不恭敬、不顺从、不与大众和好的比丘，且她不弃舍此事。若僧团认为时机适当，僧团应对某某比丘尼行劝告，令其舍弃此事。这是动议。’
‘‘Suṇātu me, ayye, saṅgho. Ayaṃ itthannāmā bhikkhunī samaggena saṅghena ukkhittaṃ bhikkhuṃ dhammena vinayena satthusāsanena anādaraṃ appaṭikāraṃ akatasahāyaṃ tamanuvattati, sā taṃ vatthuṃ na paṭinissajjati. Yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuniṃ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.
67诸尊，请僧团听我说：这位名为某某的比丘尼，追随那位已被和合僧团依法、依律、依导师的教诫所摈出——不尊重、不顺从、不共住的比丘，且不捨弃那事。僧团今对名为某某的比丘尼行劝告，令她捨弃那事。哪位尊者同意对名为某某的比丘尼行劝告，以捨弃那事，请沉默；若不同意，请说。
‘‘Suṇātu me, ayye, saṅgho. Ayaṃ itthannāmā bhikkhunī samaggena saṅghena ukkhittaṃ bhikkhuṃ dhammena vinayena satthusāsanena anādaraṃ appaṭikāraṃ akatasahāyaṃ tamanuvattati. Sā taṃ vatthuṃ na paṭinissajjati. Saṅgho itthannāmaṃ bhikkhuniṃ samanubhāsati tassa vatthussa paṭinissaggāya. Yassā ayyāya khamati itthannāmāya bhikkhuniyā samanubhāsanā tassa vatthussa paṭinissaggāya, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.
68我第二次宣说此事……乃至……我第三次宣说此事……乃至……。
‘‘Dutiyampi etamatthaṃ vadāmi…pe… tatiyampi etamatthaṃ vadāmi…pe….
69名为某某的比丘尼，已由僧团劝告，令其捨弃那事。僧团认可，是故默然，我如是受持此事。
‘‘Samanubhaṭṭhā saṅghena itthannāmā bhikkhunī tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti.
70提出动议时，犯恶作；在两次羯磨语宣告期间，犯偷兰遮；于羯磨语宣告圆满时，犯波罗夷。
Ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā, kammavācā pariyosāne āpatti pārājikassa.
71所谓“波罗夷”，是依前述诸条而说。
ti purimāyo upādāya vuccati.
72即如一块大石板裂为两半，便无法再合拢一般；同样地，比丘尼在受到第三次劝告时仍不弃舍，她便不再是沙门尼，不再是释迦的女儿。因此说她犯“波罗夷”。
ti seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti, evameva bhikkhunī yāvatatiyaṃ samanubhāsanāya na paṭinissajjantī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti.
73所谓“共住”，是指同一羯磨、同一诵戒、同一学处。这便是“共住”。她与此共住已无关联，因此说为“不共住”。
ti nāma ekakammaṃ ekuddeso samasikkhatā. Eso saṃvāso nāma. So tāya saddhiṃ natthi. Tena vuccati asaṃvāsāti.
672若僧团所作的是如法羯磨，她心中了知是如法羯磨，却仍不舍弃，犯波罗夷。若僧团所作的是如法羯磨，她对此心存疑惑，却仍不舍弃，犯波罗夷。若僧团所作的是如法羯磨，她却视为非法羯磨，仍不舍弃，犯波罗夷。
Dhammakamme dhammakammasaññā na paṭinissajjati, āpatti pārājikassa. Dhammakamme vematikā na paṭinissajjati, āpatti pārājikassa. Dhammakamme adhammakammasaññā na paṭinissajjati, āpatti pārājikassa.
75若僧团所作的是非法羯磨，她却视为如法羯磨，仍不舍弃，犯恶作。若僧团所作的是非法羯磨，她对此心存疑惑，仍不舍弃，犯恶作。若僧团所作的是非法羯磨，她心中了知是非法羯磨，仍不舍弃，犯恶作。
Adhammakamme dhammakammasaññā, āpatti dukkaṭassa. Adhammakamme vematikā, āpatti dukkaṭassa. Adhammakamme adhammakammasaññā, āpatti dukkaṭassa.
673不犯者：未受劝告时、舍离彼行者、精神失常者……乃至……最初犯戒者。
Anāpatti asamanubhāsantiyā, paṭinissajjantiyā, ummattikāya…pe… ādikammikāyāti.
83第三波罗夷竟
Tatiyapārājikaṃ samattaṃ.
84第四波罗夷
4. Catutthapārājikaṃ
674那时，世尊住在舍卫城的祇树给孤独园。当时，六群比丘尼自心欲染，对心怀欲染的男子，她们接受握手，也接受拉拽僧伽帝衣角；她们停住等候，也相互交谈；前往约定之处，也接纳男子的到来；进入隐蔽处，并为此展露身体，以求行此非法之事。那些少欲的比丘尼们……她们讥嫌、批评、指责说：“为何六群比丘尼自心欲染，对心怀欲染的男子，竟接受握手，接受拉拽僧伽帝衣角，停住等候，相互交谈，前往约定之处，接纳男子的到来，进入隐蔽处，并为此展露身体，以求行此非法之事呢？”……“诸比丘，六群比丘尼自心欲染，对心怀欲染的男子，真的接受了握手、拉拽僧伽帝衣角、停住等候、相互交谈、前往约定之处、接纳男子的到来、进入隐蔽处、并为此展露身体，以求行此非法之事吗？”“是实，世尊。”佛陀世尊呵责道……“诸比丘，六群比丘尼自心欲染，对心怀欲染的男子，如何能接受握手、拉拽僧伽帝衣角、停住等候、相互交谈、前往约定之处、接纳男子的到来、进入隐蔽处、并为此展露身体，以求行此非法之事呢！诸比丘，这既不能令未生信者生信……乃至……那么，诸比丘，诸比丘尼应当这样诵持此学处——”
Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhuniyo avassutā avassutassa purisapuggalassa hatthaggahaṇampi sādiyanti, saṅghāṭikaṇṇaggahaṇampi sādiyanti, santiṭṭhantipi, sallapantipi, saṅketampi gacchanti, purisassapi abbhāgamanaṃ sādiyanti, channampi anupavisanti, kāyampi tadatthāya upasaṃharanti etassa asaddhammassa paṭisevanatthāya. Yā tā bhikkhuniyo appicchā…pe… tā ujjhāyanti khiyyanti vipācenti – ‘‘kathañhi nāma chabbaggiyā bhikkhuniyo avassutā avassutassa purisapuggalassa hatthaggahaṇampi sādiyissanti, saṅghāṭikaṇṇaggahaṇampi sādiyissanti, santiṭṭhissantipi, sallapissantipi, saṅketampi gacchissanti, purisassapi abbhāgamanaṃ sādiyissanti, channampi anupavisissanti, kāyampi tadatthāya upasaṃharissanti etassa asaddhammassa paṭisevanatthāyā’’ti…pe… saccaṃ kira, bhikkhave, chabbaggiyā bhikkhuniyo avassutā avassutassa purisapuggalassa hatthaggahaṇampi sādiyanti, saṅghāṭikaṇṇaggahaṇampi sādiyanti, santiṭṭhantipi, sallapantipi, saṅketampi gacchanti, purisassapi abbhāgamanaṃ sādiyanti, channampi anupavisanti, kāyampi tadatthāya upasaṃharanti etassa asaddhammassa paṭisevanatthāyāti? ‘‘Saccaṃ, bhagavā’’ti. Vigarahi buddho bhagavā…pe… kathañhi nāma, bhikkhave, chabbaggiyā bhikkhuniyo avassutā avassutassa purisapuggalassa hatthaggahaṇampi sādiyissanti, saṅghāṭikaṇṇaggahaṇampi sādiyissanti, santiṭṭhissantipi, sallapissantipi, saṅketampi gacchissanti, purisassapi abbhāgamanaṃ sādiyissanti, channampi anupavisissanti, kāyampi tadatthāya upasaṃharissanti etassa asaddhammassa paṭisevanatthāya! Netaṃ, bhikkhave, appasannānaṃ vā pasādāya…pe… evañca pana, bhikkhave, bhikkhuniyo imaṃ sikkhāpadaṃ uddisantu –
675若比丘尼怀染心，对怀染心之男子，听任捉手、听任捉执僧伽帝衣角、共立、共语、赴约、容许男子前来、入屏处、为此事以身相就——成就此八事者，此比丘尼亦犯波罗夷，不共住，名为“八事成戒”。
‘‘Yā pana bhikkhunī avassutā avassutassa purisapuggalassa hatthaggahaṇaṃ vā sādiyeyya, saṅghāṭikaṇṇaggahaṇaṃ vā sādiyeyya, santiṭṭheyya vā, sallapeyya vā, saṅketaṃ vāgaccheyya, purisassa vā abbhāgamanaṃ sādiyeyya, channaṃ vā anupaviseyya, kāyaṃ vā tadatthāya upasaṃhareyya etassa asaddhammassa paṭisevanatthāya, ayampi pārājikā hoti asaṃvāsā aṭṭhavatthukā’’ti.
676此处所言“比丘尼”者：即凡是……乃至……于此义中所指之比丘尼。
ti yā yādisā…pe… ti…pe… ayaṃ imasmiṃ atthe adhippetā bhikkhunīti.
80“有染着者”，即心中爱着、有所期待、心被系缚之人。
nāma sārattā apekkhavatī paṭibaddhacittā.
81“有染着”，是指心中爱着、有所期待、心被欲贪所系缚的男子。
nāma sāratto apekkhavā paṭibaddhacitto.
82是指人类的男子，而非夜叉、鬼或畜生；他心智正常，能行身体接触。
nāma manussapuriso, na yakkho na peto na tiracchānagato viññū paṭibalo kāyasaṃsaggaṃ samāpajjituṃ.
83所谓“手”，是指从肘至指尖的部分。为行此不净行，接受对方以手执持自己锁骨以上、膝盖以下的肢体，犯粗罪。
ti hattho nāma kapparaṃ upādāya yāva agganakhā. Etassa asaddhammassa paṭisevanatthāya ubbhakkhakaṃ adhojāṇumaṇḍalaṃ gahaṇaṃ sādiyati, āpatti thullaccayassa.
84为行此不净行，接受对方抓握自己所穿的下衣或所披的上衣，犯粗罪。
ti etassa asaddhammassa paṭisevanatthāya nivatthaṃ vā pārutaṃ vā gahaṇaṃ sādiyati, āpatti thullaccayassa.
85为行此不净行，立于男子伸手可及之处，犯粗罪。
ti etassa asaddhammassa paṭisevanatthāya purisassa hatthapāse tiṭṭhati, āpatti thullaccayassa.
86为了行此不净法，她站在男子伸手可及的范围内与他交谈，犯粗罪。
ti etassa asaddhammassa paṭisevanatthāya purisassa hatthapāse ṭhitā sallapati, āpatti thullaccayassa.
87为了行此不净法，她被男子召唤：“到某某地方来！”便应声前往。每行一步，犯恶作罪；一旦踏入男子伸手可及的范围，即犯粗罪。
ti etassa asaddhammassa paṭisevanatthāya purisena – ‘‘itthannāmaṃ okāsaṃ āgacchā’’ti – vuttā gacchati. Pade pade āpatti dukkaṭassa. Purisassa hatthapāsaṃ okkantamatte āpatti thullaccayassa.
88为了行此不净法，她应允男子前来相会，犯恶作罪；一旦踏入伸手可及的范围，即犯粗罪。
ti etassa asaddhammassa paṭisevanatthāya purisassa abbhāgamanaṃ sādiyati, āpatti dukkaṭassa. Hatthapāsaṃ okkantamatte āpatti thullaccayassa.
89为行此非法之事，只要与任何男子进入隐蔽之处，即犯粗罪。
ti etassa asaddhammassa paṭisevanatthāya yena kenaci paṭicchannaṃ okāsaṃ paviṭṭhamatte āpatti thullaccayassa.
90为行此非法之事，她站立于男子一臂之内，并将身体贴近，即犯粗罪。
ti etassa asaddhammassa paṭisevanatthāya purisassa hatthapāse ṭhitā kāyaṃ upasaṃharati, āpatti thullaccayassa.
91这是依据前面所说的情况而建立的。
ti purimāyo upādāya vuccati.
92正如棕榈树顶被砍断后，再也不能生长；同样，一位比丘尼若完成了这第八种事，便不再是沙门，不再是释迦之女。因此，她被称为波罗夷。
ti seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā evameva bhikkhunī aṭṭhamaṃ vatthuṃ paripūrentī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti.
93所谓‘共住’，是指同一僧团羯磨、同一诵戒、同等的学处。这就是共住。她与比丘尼僧团之间已不再有这种共住，因此称为‘不共住’。
ti nāma ekakammaṃ ekuddeso samasikkhatā. Eso saṃvāso nāma. So tāya saddhiṃ natthi. Tena vuccati asaṃvāsāti.
677以下情形无犯：非故意、失念、不知、不乐受、精神失常、心神迷乱、为苦痛所逼、最初犯者。
Anāpatti asañcicca, assatiyā, ajānantiyā, asādiyantiyā, ummattikāya, khittacittāya, vedanāṭṭāya, ādikammikāyāti.
103第四波罗夷终。
Catutthapārājikaṃ samattaṃ.
95诸位大姊，八条波罗夷法已经诵出。若有比丘尼违犯其中任何一条，她便不得再与比丘尼众共住。先前如何，此后便不复如是，她成为波罗夷、不共住者。在此，我请问诸位大姊：‘对此，你们是否完全清净？’第二次我再问：‘对此，你们是否完全清净？’第三次我仍问：‘对此，你们是否完全清净？’诸位大姊对此完全清净，因此沉默。我如此认定此事。
Uddiṭṭhā kho, ayyāyo, aṭṭha pārājikā dhammā. Yesaṃ bhikkhunī aññataraṃ vā aññataraṃ vā āpajjitvā na labhati bhikkhunīhi saddhiṃ saṃvāsaṃ, yathā pure tathā pacchā, pārājikā hoti asaṃvāsā. Tatthāyyāyo pucchāmi – ‘‘kaccittha parisuddhā’’? Dutiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Tatiyampi pucchāmi – ‘‘kaccittha parisuddhā’’? Parisuddhetthāyyāyo, tasmā tuṇhī, evametaṃ dhārayāmīti.
105比丘尼分别波罗夷篇竟。
Bhikkhunivibhaṅge pārājikakaṇḍaṃ niṭṭhitaṃ.