Chinese
第二，由贪著言语之乐而引发，分为两种：说淫秽之语，以及恭敬赞叹。第一种是：又如若有心怀荡漾的比丘，与能够行淫的女子，一同说出令人厌恶的罪恶之语，以二对二的方式，说出与淫事相关的话语，就像男子对少女所说的那样，则犯僧残罪。第二种是：又如若有心怀荡漾的比丘，在女子身前，为了以自己的身体进行恭敬，说出这样的话：像我这样的持戒比丘，拥有善法、禅定，行梵行，具备智慧之蕴，如果以这种与淫事相关的法来恭敬她，那么这位女子在所有被恭敬者中是最殊胜的。如果对方理解了其含义，则犯僧残罪。第二，使他人行淫：又如六群比丘，无论哪个比丘，以男子对女子行淫的念头，或者以女子对男子行淫的念头，为七种妻子或十种友女做媒，即使只是短暂的相遇，相遇之时，也犯僧残罪。七种妻子是：以时辰给予的，以财物购买的，强行夺取的，自愿结合的，以衣食供养的，口头承诺的，以及短暂相遇的。十种友女是：母亲守护的，父亲守护的，祖父母守护的，兄弟姐妹守护的，叔母守护的，岳父守护的，亲戚守护的，种族守护的，血统守护的，以及没有被玷污的。第二，由贪著外物而引发，分为两种：房屋和大型房屋的剩余部分。第一种是：此法的比丘，如果自己获取木材等物，没有主人（如男子等），为了比丘自己，建造能够容纳站立、行走、躺卧、坐卧四种行为的房屋，或者自己建造，那么这位比丘应当按照房屋的尺寸来建造。房屋的尺寸是：房屋内部的
English
Secondly, arising from attachment to the pleasure of speech, there are two types: speaking of sexual matters and offering praise and veneration. The first is: Furthermore, if a monk with a lustful mind speaks together with a woman capable of engaging in sexual activity, uttering disgusting and sinful words, engaging in two-on-two speech related to sexual matters, just as a man speaks to a young woman, it constitutes a Saṃghāvaśeṣa offense. The second is: Furthermore, if a monk with a lustful mind, in front of a woman's body, says the following in order to venerate her with his own body: 'A monk like me, who possesses morality, virtuous qualities, meditative concentration, practices celibacy, and possesses a wealth of wisdom, if I were to venerate her with this dharma related to sexual matters, then this woman is the most excellent among all those who are venerated.' If the other person understands the meaning, it constitutes a Saṃghāvaśeṣa offense. Secondly, causing others to engage in sexual activity: Furthermore, like the group of six monks, whichever monk, with the thought of a man engaging in sexual activity with a woman, or with the thought of a woman engaging in sexual activity with a man, acts as a matchmaker for seven types of wives or ten types of female friends, even if it is only a brief encounter, at the time of the encounter, it constitutes a Saṃghāvaśeṣa offense. The seven types of wives are: given by the hour, bought with valuables, forcibly taken, voluntarily joined, supported with clothing and food, verbally promised, and those encountered briefly. The ten types of female friends are: protected by the mother, protected by the father, protected by the grandparents, protected by siblings, protected by the aunt, protected by the father-in-law, protected by relatives, protected by the clan, protected by lineage, and those who are undefiled. Secondly, arising from attachment to external objects, there are two types: houses and the remainder of large houses. The first is: A monk of this Dharma, if he himself obtains wood and other materials, without an owner (such as a man), for the sake of the monk himself, builds or has built a house that can accommodate the four activities of standing, walking, lying down, and sitting, then that monk should build according to the dimensions of the house. The dimensions of the house are: inside the house
Chinese
在高度上，善逝的高度是十二个高度，即十八个标准肘尺；在田野中，善逝的高度是七个高度，即十一个半肘尺。为了观察房屋的地基是否合适、没有争议、可以建造，那位比丘应当带领其他比丘前往。被带领的比丘们也应当观察地基是否合适，即没有毒蛇等生物，没有砍伐树木等争议，以及在周围一寻的范围内没有悬崖等可以建造的地方。如果比丘建造不合适的地基，或者有争议的地基，或者一寻内有水井等不适合建造的地方，比丘自己索要土地等，没有妇女等主人，为了自己或一个人建造能容纳四种行为的房屋，或者为了观察地基是否合适而不带领比丘，或者不给被带领的比丘们看地基，或者超出尺寸建造，都是僧残。第二种情况是，像六群比丘那样的比丘，为了僧团建造能容纳四种行为的大寺庙，而僧团有男人等主人享用，为了观察地基，那位比丘应当带领比丘们前往。被带领的比丘们也应当观察地基是否合适、没有争议、可以建造。如果比丘建造不合适的地基，或者有争议的地基，或者不适合建造的有主人的僧团的大寺庙，或者为了观察地基而不带领比丘，或者不给被带领的比丘们看地基，都是僧残。第二，由损害引发分为两种：无根和轻微的僧残。第一种情况是，像朋友和地生那样的任何比丘，因为愤怒，即争吵和憎恨，即不高兴，无论如何都认为对方是梵行者和额头，从而对清净的比丘，以该地基没有堕落为由，以任何导致失败的法进行诽谤，之后诽谤者在其他时间，无论是否被他人询问，或者自己后悔，争论也是没有根据的。比丘
English
In height, the Sugata's height is twelve heights, i.e., eighteen standard cubits; in the field, the Sugata's height is seven heights, i.e., eleven and a half cubits. In order to examine whether the foundation of the house is suitable, undisputed, and can be built, that bhikshu should lead other bhikshus to go. The led bhikshus should also examine whether the foundation is suitable, i.e., there are no poisonous snakes, etc., there is no dispute such as cutting down trees, and there are no cliffs, etc., within a fathom's circumference that can be built. If a bhikshu builds an unsuitable foundation, or a disputed foundation, or a place unsuitable for construction where there are wells, etc., within a fathom, the bhikshu himself asks for land, etc., without owners such as women, etc., to build a house that can accommodate four activities for himself or one person, or does not lead bhikshus to examine whether the foundation is suitable, or does not show the foundation to the led bhikshus, or builds beyond the limit, it is a sanghavasesa. The second case is that a bhikshu like the group of six builds a large monastery that can accommodate four activities for the sangha, which is enjoyed by owners such as men, etc., for the sake of examining the foundation, that bhikshu should lead the bhikshus to go. The led bhikshus should also examine whether the foundation is suitable, undisputed, and can be built. If a bhikshu builds an unsuitable foundation, or a disputed foundation, or a large monastery of the sangha with owners that is not suitable for construction, or does not lead bhikshus to examine the foundation, or does not show the foundation to the led bhikshus, it is a sanghavasesa. Secondly, being instigated by harm is divided into two: groundless and slight sanghavasesa. The first case is that any bhikshu like a friend and earth-born, because of anger, i.e., quarreling and hatred, i.e., being unhappy, thinks that the other person is a celibate and forehead, and thus slanders a pure bhikshu with any dharma that leads to defeat on the grounds that the foundation has not fallen, and then the slanderer at another time, whether asked by others or not, or regrets himself, the argument is also groundless. Bhikshu
Chinese
又，安住于嗔恚，由嗔恚所驱使而说，是僧残。第二是，又，如亲友和地生般的比丘，谁忿怒且嗔恚，心想无论如何也要使此人与梵行分离，于是以与涅槃分不符的失败法，诬告清净无罪的比丘。之后，无论过多久，问或不问，争论也与他人分不符，争论也与涅槃分不符，如巨富财和比丘尼邬 উৎপལ་色，以及见到雌雄动物行不净行，仅凭心中另作他想，便取了某些失败法。如果那个比丘也安住于嗔恚，由嗔恚而说，是僧残。第二，由劝诫所生有四：僧团分裂，随顺其后，毁谤在家众，以及不悦意。第一是，又，如提婆达多般的任何比丘，为了分裂已进入一条道路的佛陀声闻僧团的和合，而精勤努力，发起会导致分裂的争端，并紧紧抓住不放，那么，此派的比丘们应该用柔和的言语劝诫那个比丘说：具寿，不要为了分裂僧团的见解等和合而精勤努力。不要发起会导致分裂的争端，并紧紧抓住不放。具寿，请与僧团在见解、戒律、生活和行为上保持一致。已进入道路的僧团和合，他人无法分裂，互相称赞彼此的功德，皆大欢喜，不争吵，渴望涅槃果，在同一个戒场受戒，持守同一个别解脱经，如同水和牛奶混合在一起。如果清晰地阐明导师的教法，三藏等，那么将在现法中触及涅槃的安乐而住。具寿，你正在分裂僧团的
English
Furthermore, if one dwells in anger and speaks driven by anger, it is a saṃghāvaśeṣa. The second is: Furthermore, any monk, such as a friend or one born from the earth, who is angry and wrathful, thinking, 'By any means, I will separate this person from the Brahmacarya,' accuses a pure and faultless monk with a defeated dharma that is not in accordance with the aspect of nirvana. Then, after some time, whether asked or not, the dispute is also not in accordance with the aspect of others, and the dispute is also not in accordance with the aspect of nirvana. Like the wealthy Gyadbu Nor and the nun Utpala's color, and seeing male and female animals engaging in impure conduct, merely by thinking differently in one's mind, one has taken up some defeated dharmas. If that monk also dwells in anger and speaks out of anger, it is a saṃghāvaśeṣa. Secondly, there are four arising from admonishment: division of the sangha, siding with it, denigrating householders, and displeasure. The first is: Furthermore, any monk like Devadatta, striving to divide the harmony of the Buddha's śrāvaka sangha, which has entered one path, initiates a dispute that will cause division, and holds on to it firmly. Then, the monks of this order should admonish that monk with gentle words, saying: 'Venerable one, do not strive to divide the harmony of the sangha's views, etc. Do not initiate a dispute that will cause division, and do not hold on to it firmly. Venerable one, please be in harmony with the sangha in view, discipline, livelihood, and conduct. The sangha, being in harmony having entered the path, cannot be divided by others, praising each other's qualities, rejoicing together, not arguing, desiring the fruit of nirvana, taking vows in the same place, holding the same Prātimokṣa Sutra, like water and milk mixed together. If you clearly explain the teacher's doctrine, the three pitakas, etc., then you will touch the bliss of nirvana in this very life and abide there. Venerable one, you are dividing the sangha's
Chinese
应当劝告说：“请放弃这种争端之源。”如果这些持律比丘劝告提婆达多一样的比丘时，如果他放弃那个争端之源，那样就好，因为之前仅仅是犯了小过错。如果劝告之后仍然不放弃，就会犯下重罪。为了放弃那个争端之源，应当以四羯磨通过两次或三次如理如实地劝告，即反复询问。应当通过如理如实地教导来制止。两次三次如理如实地劝告，如理如实地教导时，如果他放弃那个争端之源，那样就好，因为仅仅会犯下重罪，如果劝告之后仍然不放弃，就犯僧残罪。第二种情况是：如果提婆达多一样的比丘的朋友，比如俱迦梨迦一样的比丘等，有许多言语不和、追随分裂的比丘，一个、两个、三个甚至更多。如果俱迦梨迦等比丘对这些持律比丘说：“诸位尊者，你们无论是行善还是止恶，都不要对提婆达多一样的比丘说任何关于行善止恶的话。为什么呢？因为诸位尊者，提婆达多一样的比丘是宣说符合正法的道理，宣说律藏。或者，宣说圣道中的见解、思惟、精进、正念、禅定。戒律是正确的言语之边际，是生活。或者，宣说符合正法的意义，宣说戒律柔和友善，即使这样说，但实际上他的见解、戒律和行为都是符合正法的。提婆达多一样的比丘正确地接受和掌握了佛陀的教法，并随之安立名言。”即使这样说，但对其他人安立名言也是合理的。因为这位比丘是在了解意义的情况下说话，而不是不了解。这位比丘以意乐欲、以理智考察并认可的争端之源，我们也乐欲并认可。”如果他们这样说，这些持律比丘应当劝告俱迦梨迦等比丘，说：“诸位尊者，你们不要这样说。诸位尊者
English
One should advise, saying, "Please abandon this source of discord." If these Vinaya-holding monks advise a monk like Devadatta in this way, if he abandons that source of discord, that is good, because previously he had only committed minor offenses. If he does not abandon it after being advised, he will commit a serious offense. In order to abandon that source of discord, one should properly advise him two or three times with the four karmas, that is, repeatedly inquire. He should be restrained by proper instruction. When he is properly advised two or three times, and properly instructed, if he abandons that source of discord, that is good, because he will only commit a serious offense. If he does not abandon it after being told, he commits a sanghavasesa offense. The second case is: If the friends of a monk like Devadatta, such as the monk Kokalika, etc., are many monks who speak discordantly and follow division, one, two, three, or even more. If those monks such as Kokalika say to these Vinaya-holding monks, "Venerable ones, whether you engage in virtue or refrain from evil, do not say anything to the monk like Devadatta about engaging in virtue or refraining from evil. Why? Because, venerable ones, the monk like Devadatta speaks of the Dharma in accordance with reason, and speaks of the Vinaya. Or, he speaks of the view, thought, effort, mindfulness, and samadhi within the Noble Path. The Vinaya is the limit of correct speech, it is livelihood. Or, he speaks of the meaning in accordance with the Dharma, and speaks of the Vinaya as gentle and friendly, even if he says so, but in reality his view, Vinaya, and conduct are in accordance with the Dharma. The monk like Devadatta has correctly taken and grasped the Buddha's teachings, and establishes terminology in accordance with them." Even if he says so, it is reasonable to establish terminology for others. Because this monk speaks knowing the meaning, and not without knowing. The source of discord that this monk desires in his mind, examines with reason, and approves, we also desire and approve." If they say this, these Vinaya-holding monks should advise the monks such as Kokalika, saying, "Venerable ones, do not say such things. Venerable ones