Chinese
你们行善也好作恶也好，不要对这位比丘说什么。那是什么缘故呢？诸位具寿，这位比丘是说法者，是持律者。这位比丘正确地受持并完全掌握了法和律，然后才安立名言。这位比丘是明知而说，不是不知而说。因此，不要说“这位比丘所喜欢和容忍的，我们也喜欢和容忍”。那是什么缘故呢？诸位具寿，这位比丘不是说法者，不是持律者。诸位具寿，这位比丘是说非法者，是说非律者。这位比丘错误地受持并完全掌握了非法和非律，然后才安立名言。这位比丘是不知而说，不是明知而说。因此，诸位具寿，不要喜欢和容忍这位比丘所喜欢和容忍的。诸位具寿，你们不要想分裂僧团，而要希望僧团和谐。诸位具寿，要与僧团和谐。僧团和谐不分裂，皆大欢喜不争论，如同高峰一样，发出的声音一致，如同水和牛奶混合在一起一样。如果能阐明导师的教法，就能安住在安乐之中。诸位具寿，应当劝诫说：“放弃这种追随分裂僧团和说不和谐之语的行为。”当比丘们如此劝诫那些比丘时，如果他们放弃了那个基础，那样就好。如果他们不放弃，就应当为了让他们放弃那个基础而劝诫两遍三遍，正确地教导。劝诫两遍三遍，正确地教导后，如果他们放弃了那个基础，那样就好。如果他们不放弃，就是僧残。第三是，如果有很多比丘，多于那波索和行速一样的两位比丘，依靠并居住在像瑞德山一样的村庄或城镇中，亲近法和物质的享受，并且那些比丘也因为交往和享受而厌恶在家
English
Whether you do good or evil, do not say anything to this monk. Why is that? Venerable ones, this monk is a speaker of the Dharma, a speaker of the Vinaya. This monk correctly takes up and completely grasps the Dharma and the Vinaya, and then establishes terminology accordingly. This monk speaks knowingly, not unknowingly. Therefore, do not say, "What this monk likes and tolerates, we also like and tolerate." Why is that? Venerable ones, this monk is not a speaker of the Dharma, not a speaker of the Vinaya. Venerable ones, this monk is a speaker of what is not Dharma, a speaker of what is not Vinaya. This monk incorrectly takes up and completely grasps what is not Dharma and what is not Vinaya, and then establishes terminology accordingly. This monk speaks unknowingly, not knowingly. Therefore, venerable ones, do not like and tolerate what this monk likes and tolerates. Venerable ones, do not wish to divide the Sangha, but wish for the harmony of the Sangha. Venerable ones, be in harmony with the Sangha. The Sangha is harmonious and undivided, everyone is happy and does not argue, like a single peak, the sound emitted is consistent, like water and milk mixed together. If you can clarify the teacher's teachings, you will abide in ease. Venerable ones, you should exhort, "Give up this behavior of following the division of the Sangha and speaking disharmoniously." When the monks exhort those monks in this way, if they give up that basis, that is good. If they do not give up, they should be exhorted two or three times to give up that basis, and taught correctly. After exhorting two or three times and teaching correctly, if they give up that basis, that is good. If they do not give up, it is a Sanghavasesa. The third is, if there are many monks, more than the two monks like Naba So and Swift Walker, relying on and living in a village or town like Mount Reda, being close to the enjoyment of Dharma and material things, and those monks are also disgusted with household life because of association and enjoyment.
Chinese
给予是罪恶之法，是恶劣处所，恒常行持，并且那些人破坏了婆罗门等的家，你亲眼看见了吗？用耳朵听见了吗？或者用其他的智慧完全了解了吗？你看见或听见那些人恒常行持罪恶了吗？如果完全了解，那么这些律部的比丘们对比丘说出驱逐之语，这样说：具寿们，你们是破坏家庭，恒常行持罪恶之法的人。你们破坏家庭，我们也看见、听见并且完全了解了。你们恒常行持罪恶，我们也看见、听见并且完全了解了。具寿们！你们住在这里已经足够了。从这个地方离开吧！这样告诫后就驱逐他们。如果他们反过来对比丘们这样说：具寿们，这里因为财物之故，驱逐了一些比丘，一些比丘因为贪欲而离开，因为嗔恨而驱逐了一些比丘，因为嗔恨而离开，因为不了解同样的罪过，因为愚痴而离开，因为没有驱逐恐惧，因为恐惧而离开。因为这样的理由，仅仅因为相似的堕落，就驱逐了纳布索等一些比丘。像红黄色的人，一些比丘就不驱逐。如果他们这样说，那么这些律部的比丘们就对像纳布索一样的比丘们进行责难和告诫，这样说：具寿们，你们那样说，具寿们，这里一些比丘因为贪欲而离开，因为嗔恨而离开，因为愚痴而离开，因为恐惧而离开。像这样仅仅因为相似的堕落，就驱逐了一些比丘，一些比丘就不驱逐，不要说谎！为什么呢？因为那些比丘不是因为贪欲而离开，不是因为嗔恨而离开，不是因为愚痴而离开，不是因为恐惧而离开。而是这样，具寿们，你们自己是破坏家庭，恒常行持罪恶之法的人，因为你们自己破坏家庭，我们也看见、听见并且完全了解了。你们恒常行持罪恶，我们也看见、听见并且完全了解了。具寿们，贪欲而离开，这句话的途径和，嗔恨而离开，愚痴。
English
Giving is a sinful dharma, an evil place, constantly practiced, and have those people ruined the homes of Brahmins, etc.? Have you seen it with your eyes? Have you heard it with your ears? Or have you fully understood it with other knowledge? Have you seen or heard those people constantly practicing sin? If you fully understand, then the monks of this Vinaya speak words of expulsion to those monks, saying: Venerable ones, you are those who ruin families and constantly practice sinful dharmas. We have seen, heard, and fully understood that you have ruined families. We have also seen, heard, and fully understood that you constantly practice sin. Venerable ones! It is enough for you to stay here. Leave this place! After admonishing them in this way, they should be expelled. If they, in turn, say to the monks: Venerable ones, here, because of material possessions, some monks are expelled, and some monks leave because of desire. Some are expelled because of hatred, and leave because of hatred. Because they do not understand the same fault, they leave because of delusion. Because fear is not expelled, they leave because of fear. Because of this reason, only because of similar downfalls, some monks like Nabso, etc., are expelled. Some monks, like those with reddish-yellow robes, are not expelled. If they say this, then the monks of this Vinaya should rebuke and admonish those monks like Nabso, saying: Venerable ones, you say that, Venerable ones, here some monks leave because of desire, leave because of hatred, leave because of delusion, leave because of fear. Like this, only because of similar downfalls, some monks are expelled, and some are not expelled, do not lie! Why is that? Because those monks do not leave because of desire, do not leave because of hatred, do not leave because of delusion, do not leave because of fear. But it is like this, Venerable ones, you yourselves are those who ruin families and constantly practice sinful dharmas, because you yourselves ruin families, we have seen, heard, and fully understood. We have also seen, heard, and fully understood that you constantly practice sin. Venerable ones, the path of the words 'leaving because of desire,' and leaving because of hatred, delusion.
Chinese
应当劝诫说：‘请放过这种以欲望而行、以恐惧而行的言语方式。’对于那些比丘，比丘们应当这样劝诫，如果欲望等词语的根本放弃，那样就好，因为没有比一个恶作更大的罪过。如果劝诫后不放弃，那么开始时犯一个恶作。劝诫的最后会犯僧残罪。为了放弃那个根本，应当以四羯磨通过两次或三次如法劝诫，即完全询问。如法教导，即阻止驱逐出家。两次或三次如法劝诫，如法教导时，如果放弃那个根本，那样就好或好，因为没有发生剩余的根本堕罪。如果不放弃，就是僧残。第四，又，在这里，有些像欲望一样的比丘变得心怀不满，具有不能忍受言语批评的本性。对于像欲望一样的那个比丘，这些持法的比丘们念诵别解脱经所包含的学处，即波罗夷、僧残、不定等全部念诵，以及如来所说的别解脱经全部念诵，与佛经、论藏相符，以及与律藏相符时，‘诸位具寿，你们可以行善，也可以止恶。不要对我说话。我也是，可以行善，也可以止恶，不对诸位具寿说话。诸位具寿，请允许我对你们说行善止恶的言语方式。我对你们说行善止恶又有什么用呢？’这样说自己不应说堕罪，那么比丘们应当这样劝诫：‘具寿，像欲望一样，当你们比丘们念诵学处所包含的经文，以及如来所说的经文所包含的，与法相符以及与律相符时，不要说自己不应说堕罪，具寿，你们自己应当说那个堕罪。’
English
One should admonish, 'Please let go of this way of speaking that goes by desire and goes by fear.' To those monks, the monks should admonish in this way. If the root of words such as desire is abandoned, that is good, because there is no greater offense than a single bad deed. If, after admonishing, they do not abandon it, then at the beginning, one commits a single bad deed. At the end of the admonishment, a sanghavasesa offense occurs. In order to abandon that root, one should properly admonish through four karmas two or three times, that is, inquire completely. Properly instruct, that is, prevent expulsion from the household. Two or three times properly admonish, when properly instructing, if one abandons that root, that is good or excellent, because the remaining root downfall has not occurred. If one does not abandon it, it is a sanghavasesa. Fourth, again, here, some monks who are like desire become displeased and have a nature that cannot tolerate verbal criticism. To that monk who is like desire, these Dharma-holding monks recite the training precepts contained in the Pratimoksha Sutra, that is, the parajika, sanghavasesa, aniyata, etc., are all recited, as well as the entire Pratimoksha Sutra spoken by the Tathagata, which is in accordance with the Sutra Pitaka and the Abhidhamma Pitaka, and in accordance with the Vinaya Pitaka, 'Venerable ones, you may engage in virtue or turn away from sin. Do not speak to me. I also may engage in virtue or turn away from sin, and I will not speak to the venerable ones. Venerable ones, please allow me to speak to you about the way of speaking of engaging in virtue and turning away from sin. What is the use of me speaking to you about engaging in virtue and turning away from sin?' If one says that one should not speak of one's own downfall, then the monks should admonish in this way: 'Venerable one, like desire, when you monks recite the sutras contained in the training precepts, and those contained in the sutras spoken by the Tathagata, which are in accordance with the Dharma and in accordance with the Vinaya, do not say that you should not speak of your own downfall, venerable one, you yourself should speak of that downfall.'
Chinese
比丘们如果对具寿说符合经、律和论藏的话，具寿也应对比丘们说符合法和律的话。为什么呢？因为有这样的利益：互相陈述堕罪，即互相谈论；互相教诫和训示；互相从堕罪中劝请，这样世尊、如来、应供、正等觉的僧团就会增长。具寿，你应该舍弃这种使自己不能陈述堕罪的业边。比丘们这样劝告那位比丘时，如果他舍弃不谈论的因由，那样就好。如果他不舍弃，为了舍弃那个因由，应该再三劝告和开示。再三劝告和开示后，如果他舍弃那个因由，那样就好。如果他不舍弃，就是僧残。第四，总结：具寿们，我已经宣说了十三条僧残法。第五，解释
English
If the monks say to the venerable one things that are in accordance with the sutras, the Abhidharma, and the Vinaya, the venerable one should also say to the monks things that are in accordance with the Dharma and the Vinaya. Why is that? Because there is this benefit: they will confess their offenses to one another, that is, they will discuss them; they will admonish and instruct one another; they will exhort one another to rise from offenses; in this way, the Sangha of the Blessed One, the Tathagata, the Arhat, the Perfectly Enlightened Buddha, will increase. Venerable one, you should abandon such an end of action that makes it impossible for you to confess your offenses. When the monks admonish that monk in this way, if he abandons the basis for not speaking, that is good. If he does not abandon it, he should be admonished and instructed properly two or three times in order to abandon that basis. When he has been admonished and instructed properly two or three times, if he abandons that basis, that is good. If he does not abandon it, it is a Sanghavasesa. Fourth, the conclusion: Venerable ones, I have recited the thirteen Sanghavasesa Dharmas. Fifth, the explanation of the classification: Among those thirteen Sanghavasesa Dharmas, the nine beginning with the extraction of semen are the first offenses, called arising from things, not depending on admonishment, but arising sequentially from the combination of combinations, the combination, and the actual first offenses themselves. The latter four, beginning with discord, are called arising from admonishment, becoming actual offenses because they are not abandoned between the admonishment and the three statements. Sixth, the method of restoration: A monk who wishes to expiate an offense, if he has committed any one of those thirteen Sanghavasesa Dharmas, and as long as he knowingly conceals that an offense has arisen in his own mind, that long the one who expiates the offense must practice separation unwillingly. After the monk who expiates the offense has practiced separation unwillingly, he must please the Sangha for six days thereafter.