Chinese
复次，有些比丘因贪欲而行，因嗔恨而行，因愚痴而行，因恐惧而行。不要说仅仅因为这种类似堕落的行为，有些比丘被驱逐，有些比丘不被驱逐。为什么呢？因为那些比丘不是因贪欲而行，不是因嗔恨而行，不是因愚痴而行，不是因恐惧而行。而是因为那些具寿们是破坏家庭、行诸恶法的。你们亲眼见到、亲耳听到、完全了解你们破坏家庭，也亲眼见到、亲耳听到、完全了解你们行诸恶法。因此，应当告诫具寿们放弃“比丘因贪欲而行”的言辞，以及“因嗔恨而行”、“因愚痴而行”、“因恐惧而行”之类的言辞。当比丘们如此告诫那些比丘时，如果他们放弃了那个行为，那样就好。如果他们不放弃，为了让他们放弃那个行为，应当再三告诫和教导。再三告诫和教导后，如果他们放弃了那个行为，那样就好。如果他们不放弃，就构成僧残罪。再者，有些比丘变得心怀不满，对于那些比丘，当比丘们说出与佛陀所教的戒律相关的、与善逝的经典相关的、符合正法和符合律藏的言语时，他们会说：“具寿们，无论你们说的是善是恶，都不要对我说什么。我也无论说的是善是恶，都不会对具寿们说什么。具寿们，请你们放弃对我说教。我对你们说什么又有什么用呢？”如果他们这样做，不愿表达自己，比丘们应当这样说：“具寿，当比丘们说出与佛陀所教的戒律相关的、与善逝的经典相关的、符合正法和符合律藏的言语时，不要不愿表达自己。具寿应当只表达自己
English
Furthermore, some monks act out of desire, some act out of hatred, some act out of delusion, and some act out of fear. Do not say that only because of such similar acts of transgression, some monks are expelled, and some are not expelled. Why is that? Because those monks do not act out of desire, do not act out of hatred, do not act out of delusion, and do not act out of fear. Rather, it is because those venerable ones are those who ruin families and constantly engage in sinful practices. You yourselves have seen, heard, and fully understood that they ruin families, and you have also seen, heard, and fully understood that they constantly engage in sinful practices. Therefore, the venerable ones should be admonished to abandon the way of speaking, 'monks act out of desire,' and such ways of speaking as 'act out of hatred,' 'act out of delusion,' and 'act out of fear.' When the monks admonish those monks in this way, if they give up that behavior, then that is good. If they do not give it up, then in order to make them give up that behavior, they should be thoroughly admonished and instructed two or three times. When they have been thoroughly admonished and instructed two or three times, if they give up that behavior, then that is good. If they do not give it up, it is a saṃghāvaśeṣa. Furthermore, some monks become of a nature that is displeasing and difficult to instruct. To them, when the monks speak what accords with the Dharma and what accords with the Vinaya, with the precepts that belong to what is spoken and with what belongs to the Sutras of the Sugata, they say, 'Venerable ones, whether it is good or bad, do not say anything to me. I also, whether it is good or bad, will not say anything to the venerable ones. Venerable ones, abandon the way of speaking to me. What is the use of me speaking to you?' If they act in a way that they do not express themselves, the monks should say this: 'Venerable one, when the monks speak what accords with the Dharma and what accords with the Vinaya, with the precepts that belong to what is spoken and with what belongs to the Sutras of the Sugata, do not act in a way that you do not express yourself. The venerable one should only express himself.'
Chinese
说吧。诸位比丘，如果长者与法相应，与律相应，那么长者也应对比丘们说与法相应，与律相应的话。那为什么呢？就像这样，互相劝告，互相教诫并随顺开示，互相从堕罪中救起，像这样世尊、如来、应供、正等觉的僧团就会增长。长者，你应该舍弃这种不把自己当作应该劝告的对象的那种行为。如果比丘们这样劝告那位比丘，如果他舍弃了那个行为，那样就好。如果他不舍弃，为了让他舍弃那个行为，应该如法劝告两次三次，如法教导。劝告两次三次，如法教导，如果他舍弃了那个行为，那样就好。如果他不舍弃，就是僧残。诸位长者，我已经宣说了十三条僧残法。其中九条是最初的堕罪本身，四条是经过三次劝告。比丘如果犯了其中的任何一条堕罪，只要他知道，就应该隐瞒，只要他隐瞒，就应该不情愿地搬迁。比丘不情愿地搬迁后，在那之后六天内，应该实行令僧团欢喜的行为。比丘实行令僧团欢喜的行为后，如果被阻止驱逐，并且如法行事，比丘使僧团的心欢喜，那么在哪里有二十位比丘的僧团，就在那里驱逐那位比丘。如果少于二十位比丘的僧团驱逐那位比丘，那位比丘也没有被驱逐，那些比丘也应该被呵责，因为那是不如法的。对此，我将询问诸位长者，你们对此清净吗？我将询问你们对此清净吗，两次三次。如果诸位长者对此清净，那就是这样不说话。
English
Speak. Monks, if the venerable one speaks in accordance with the Dharma and in accordance with the Vinaya, then the venerable one should also speak to the monks in accordance with the Dharma and in accordance with the Vinaya. Why is that? It is like this: by exhorting one another, instructing one another, showing compliance, and rescuing one another from offenses, the community of the Blessed One, the Thus-Gone One, the Arhat, the Perfectly Complete Buddha, will grow. Venerable ones, you should abandon such an end of action that does not make oneself an object to be exhorted. If the monks exhort that monk in this way, if he abandons that basis, then it is good. If he does not abandon it, then in order to abandon that basis, he should be properly exhorted twice or three times, and properly instructed. If he abandons that basis after being properly exhorted and properly instructed twice or three times, then it is good. If he does not abandon it, it is a Saṃghāvaśeṣa. Venerable ones, I have already recited the thirteen Saṃghāvaśeṣa Dharmas. Of these, nine are by the first offense itself, and four are by the interval of three times. If a monk commits any of these offenses, as long as he knows it, he should conceal it, and as long as he conceals it, he should be unwillingly moved. After a monk has unwillingly moved, he should practice pleasing the Saṃgha for six days thereafter. After a monk has practiced pleasing, if he is obstructed from being expelled and acts in accordance with the Dharma, and the monk pleases the mind of the Saṃgha, then wherever there is a Saṃgha of a group of twenty monks, that monk should be expelled there. If a Saṃgha of a group lacking one of twenty monks expels that monk, that monk is not expelled, and those monks should also be reproached, because that is not the proper procedure. In this regard, I will ask you, venerable ones, are you completely pure in this? I will ask you, are you completely pure in this, two or three times? If you, venerable ones, are completely pure in this, then it is because you do not speak in this way.
Chinese
就这样接受吧。 纲要： 隐蔽且有庇护之处。 诸位具寿，这两个不定法，是每半月诵戒经时出现的。 又，若有比丘与妇女在隐蔽且有庇护之处，单独一人与一人一起，允许行淫事而坐在座位上。如果这时有具足信心的在家女，说了三种堕罪之一的波罗夷罪，或僧残罪，或单堕罪中的任何一种罪，比丘认可坐着，那么就犯了三种堕罪之一的波罗夷罪，或僧残罪，或单堕罪中的任何一种罪。对于那位比丘，具足信心的在家女说了任何一种罪，比丘就犯了那种罪，这是不定法。 又，若有比丘与妇女在隐蔽且有庇护之处，单独一人与一人一起，不允许行淫事而坐在座位上。如果这时有具足信心的在家女，说了两种罪之一的僧残罪，或单堕罪中的任何一种罪，比丘认可坐着，那么就犯了两种罪之一的僧残罪，或单堕罪中的任何一种罪。对于那位比丘，具足信心的在家女说了任何一种罪，比丘就犯了那种罪，这也是不定法。 诸位具寿，我已经念完了这两个不定法。 在这件事情上，我要问诸位具寿，你们对此清净吗？ 我要问你们对此清净吗？这样反复问两遍、三遍。 如果诸位具寿对此清净，就默然不语，我就这样接受了。 纲要： 持、离、置， 劝诱、接受、索取， 上衣、下裙都包括， 分别寄托价值。 诸位具寿，这三十条舍堕法，是每半月诵戒经时出现的。 比丘拥有衣物后，如果取出坚固的布料，
English
Thus it is accepted. Summary: A secluded and sheltered place. Venerable ones, these two uncertain Dharmas occur during the recitation of the Pratimoksha Sutra every half month. Furthermore, if a Bhikshu is sitting with a woman in a secluded and sheltered place, alone with one other person, in a place where it is permissible to engage in sexual activity, and if a laywoman with faithful words speaks of any of the three defeat offenses (Parajika), Sanghavasesa, or any single offense (Prayascittika), and the Bhikshu acknowledges sitting there, then he has committed one of the three defeat offenses (Parajika), Sanghavasesa, or any single offense (Prayascittika). Whatever offense the laywoman with faithful words speaks of to that Bhikshu, the Bhikshu is made to commit that offense; this is an uncertain Dharma. Furthermore, if a Bhikshu is sitting with a woman in a secluded and sheltered place, alone with one other person, in a place where it is not permissible to engage in sexual activity, and if a laywoman with faithful words speaks of any of the two offenses, Sanghavasesa, or any single offense (Prayascittika), and the Bhikshu acknowledges sitting there, then he has committed one of the two offenses, Sanghavasesa, or any single offense (Prayascittika). Whatever offense the laywoman with faithful words speaks of to that Bhikshu, the Bhikshu is made to commit that offense; this is also an uncertain Dharma. Venerable ones, I have finished reciting these two uncertain Dharmas. In this matter, I ask you, venerable ones, are you pure in this? I ask you, are you pure in this? I ask this repeatedly, two or three times. If you, venerable ones, are pure in this, then by remaining silent, I accept it as such. Summary: Holding, separating, placing, Persuading, accepting, requesting, Upper garment, lower skirt included, Entrusting value separately. Venerable ones, these thirty expiatory offenses of relinquishment occur during the recitation of the Pratimoksha Sutra every half month. If a Bhikshu, having obtained robes, takes out strong cloth,
Chinese
应当持有未经分割的布料。如果持有超过此限，则构成舍堕罪。比丘持有衣物后，如果取出坚固的布料，如果哪怕一夜之间，与三衣中的任何一件衣物分离，或者在结界之外分离，除非得到僧众的允许，否则构成舍堕罪。比丘持有衣物后，如果取出坚固的布料，如果想要获得非时之衣，那么这位比丘应当接受那件衣物。接受后，如果足够，就应当尽快将其制成衣物并持有。如果不够，但希望有足够的布料来补充，那么这位比丘应当将那件衣物放置最多一个月。如果超过此限放置，则构成舍堕罪。再者，任何比丘如果让非亲属的比丘尼洗旧衣服，或者煮染，或者捶打，则构成舍堕罪。再者，任何比丘如果从非亲属的比丘尼处接受衣服，除非是交换，否则构成舍堕罪。再者，任何比丘如果前往非亲属的施主或施主之妻处，索要衣服，除非是适当时机，否则构成舍堕罪。所谓适当时机是指：比丘的衣服被抢夺，或者遗失，或者烧毁，或者被风刮走，或者被水冲走，这对于他来说就是适当时机。比丘的衣服被抢夺，或者遗失，或者烧毁，或者被风刮走，或者被水冲走，就应当前往非亲属的施主或施主之妻处，索要衣服。如果有一位婆罗门或有信仰的施主，因为时机而想要大量布施衣服，那么这位比丘应当最多接受包括上衣和下裙在内的衣物。如果接受超过此限，则构成舍堕罪。为了比丘的缘故，非亲属的施主或施主之妻积攒了购买衣服的钱，心想：我用这些买衣服的钱，购买这种和这种样子的衣服，如果名为某某的比丘来了，就及时地给他合适的衣服。如果这位比丘事先没有被告知，但产生了一些想法，为了想要更好的，就前往那位非亲属的施主或施主之妻处
English
One should hold unseparated cloth. If one holds it beyond that, it is an offense entailing forfeiture. If a monk, having obtained robes, takes out strong material, if even for one night he separates from any of the three robes, or outside the boundary, except with the permission of the Sangha, it is an offense entailing forfeiture. If a monk, having obtained robes, takes out strong material, if he desires to obtain a robe out of season, that monk should accept that robe. Having accepted it, if it is sufficient, he should quickly make it into a robe and hold it. If it is not sufficient, but he hopes for enough material to supplement what is lacking, that monk should keep that robe for at most one month. If he keeps it beyond that, it is an offense entailing forfeiture. Furthermore, if any monk causes a non-relative nun to wash old clothes, or to dye them, or to beat them, it is an offense entailing forfeiture. Furthermore, if any monk receives clothes from a non-relative nun, except in exchange, it is an offense entailing forfeiture. Furthermore, if any monk goes to a non-relative householder or the wife of a householder and asks for clothes, except at the proper time, it is an offense entailing forfeiture. The proper time is this: if a monk's robes are robbed, or lost, or burned, or carried away by the wind, or carried away by the water, that is the proper time for him. If a monk's robes are robbed, or lost, or burned, or carried away by the wind, or carried away by the water, he should go to a non-relative householder or the wife of a householder and ask for clothes. If a Brahmin or a faithful householder, because of the occasion, wants to give many robes generously, that monk should accept at most the robes including the upper and lower garments. If he takes more than that, it is an offense entailing forfeiture. For the sake of a monk, a non-relative householder or the wife of a householder has collected the price of robes, thinking, 'With this price of robes, I will buy such and such robes, and if a monk named so-and-so comes, I will give him suitable robes in due time.' If that monk, without having been previously informed, has some thoughts, wishing for something better, he goes to that non-relative householder or the wife of a householder.