Chinese
莫勤方便破僧缘事，可与僧和合。所以者何？僧和合故，欢喜不诤，一心一学如水乳合，安乐行。’如是再三谏时舍者善，不舍者僧伽婆尸沙。 “若比丘，有同意别异语，若一若二。是比丘语诸比丘言：‘莫谏是比丘。何以故？是比丘知说非不知说。’诸比丘应如是谏：‘大德！当助和合僧，莫助破和合僧。所以者何？僧和合故欢喜不诤，一心一学如水乳合，安乐行。’如是再三谏时舍者善，不舍者僧伽婆尸沙。 “若比丘，依止城邑聚落，行恶行、污他家，皆见闻知。诸比丘应语是比丘言：‘大德！汝行恶行、污他家，皆见闻知。汝出去，不须是间住。’是比丘语余比丘言：‘汝等随爱、瞋、怖、痴语。有如是同罪比丘，有驱出者、有不驱者。’如是再三谏时舍者善，不舍者僧伽婆尸沙。 “有一比丘恶性难共语，入戒诵中、入佛经中语。诸比丘如法如律、如戒经中事谏是比丘，是比丘悷不受说，语诸比丘言：‘大德！汝莫语我好恶，我亦不语汝好恶。’‘汝为诸比丘说，我亦为诸比丘说，如法如律，令如来众得增长。’如是再三谏时舍者善，不舍者僧伽婆尸沙。” “诸大德！已说十三僧伽婆尸沙法，九初罪、四乃至三谏。若比丘犯一一戒，应从几时覆藏与波利婆沙。波利婆沙已，六 现代汉语译本： ‘不要因为勤于方便而破坏僧团的和谐关系，应该促成僧团的和合。为什么呢？因为僧团和合，大家欢喜而不争执，一心一德，如同水乳交融，能够安乐修行。’这样再三劝谏时，如果他放弃这种行为就好；如果不放弃，就犯了僧伽婆尸沙（Sanghavasesa，僧残罪）。 ‘如果有比丘，意见相同但言语不同，或者一个或者两个。这个比丘对其他比丘说：‘不要劝谏这个比丘。为什么呢？因为这个比丘知道该说什么，不该说什么。’其他比丘应该这样劝谏：‘大德！应当帮助僧团和合，不要帮助破坏僧团的和合。为什么呢？因为僧团和合，大家欢喜而不争执，一心一德，如同水乳交融，能够安乐修行。’这样再三劝谏时，如果他放弃这种行为就好；如果不放弃，就犯了僧伽婆尸沙（Sanghavasesa，僧残罪）。 ‘如果有比丘，依靠城邑聚落，行为恶劣，玷污他人家庭，这些事情大家都看见听见知道。其他比丘应该对这个比丘说：‘大德！你行为恶劣，玷污他人家庭，这些事情大家都看见听见知道。你出去吧，不需要在这里住。’这个比丘对其他比丘说：‘你们是随着爱、嗔、怖、痴说话。有像这样同样犯了罪的比丘，有的被驱逐出去，有的没有被驱逐。’这样再三劝谏时，如果他放弃这种行为就好；如果不放弃，就犯了僧伽婆尸沙（Sanghavasesa，僧残罪）。 ‘有一个比丘，性格恶劣难以相处，在戒律诵读中、在佛经讲解中争辩。其他比丘如法如律、按照戒经中的规定劝谏这个比丘，这个比丘却傲慢不接受劝说，对其他比丘说：‘大德！你们不要说我的好坏，我也不说你们的好坏。’‘你应该为其他比丘说法，我也为其他比丘说法，如法如律，使如来的僧团能够增长。’这样再三劝谏时，如果他放弃这种行为就好；如果不放弃，就犯了僧伽婆尸沙（Sanghavasesa，僧残罪）。’ ‘诸位大德！已经说了十三条僧伽婆尸沙（Sanghavasesa，僧残罪）法，九条是初犯即罪，四条是需要经过三次劝谏。如果比丘犯了其中任何一条戒律，应该从什么时候开始覆盖隐瞒，并给予波利婆沙（Parivasa，别住）的处分？波利婆沙（Parivasa，别住）之后，需要六
English
English version: 'Do not diligently use expedient means to break up the Sangha (community of monks), but rather promote harmony within the Sangha. Why? Because when the Sangha is in harmony, there is joy and no contention, with one mind and one learning, like milk and water mixed together, leading to peaceful practice.' If, after being admonished in this way three times, he abandons this behavior, that is good; if he does not abandon it, he commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). 'If there is a bhikkhu (monk) who shares the same views but speaks differently, whether one or two. This bhikkhu says to the other bhikkhus: 'Do not admonish this bhikkhu. Why? Because this bhikkhu knows what to say and what not to say.' The other bhikkhus should admonish him in this way: 'Venerable one! You should help the Sangha to be in harmony, not help to break up the Sangha. Why? Because when the Sangha is in harmony, there is joy and no contention, with one mind and one learning, like milk and water mixed together, leading to peaceful practice.' If, after being admonished in this way three times, he abandons this behavior, that is good; if he does not abandon it, he commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). 'If there is a bhikkhu who, relying on a town or village, engages in evil conduct and defiles other families, all of which is seen, heard, and known. The other bhikkhus should say to this bhikkhu: 'Venerable one! You engage in evil conduct and defile other families, all of which is seen, heard, and known. You should leave; there is no need for you to stay here.' This bhikkhu says to the other bhikkhus: 'You speak according to love, hatred, fear, and delusion. There are bhikkhus who have committed the same offenses, some of whom are expelled and some of whom are not.' If, after being admonished in this way three times, he abandons this behavior, that is good; if he does not abandon it, he commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha). 'There is a bhikkhu who is of a bad nature and difficult to get along with, arguing during the recitation of the precepts and during the explanation of the Buddhist scriptures. The other bhikkhus admonish this bhikkhu according to the Dharma (teachings), according to the Vinaya (monastic rules), and according to the matters in the precept scriptures. This bhikkhu is arrogant and does not accept the admonishment, saying to the other bhikkhus: 'Venerable ones! Do not speak of my good or bad, and I will not speak of your good or bad.' 'You should speak to the other bhikkhus, and I will also speak to the other bhikkhus, according to the Dharma and according to the Vinaya, so that the Sangha of the Tathagata (the Buddha) may grow.' If, after being admonished in this way three times, he abandons this behavior, that is good; if he does not abandon it, he commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).' 'Venerable ones! The thirteen Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha) rules have been spoken, nine of which are offenses upon the first transgression, and four of which require three admonishments. If a bhikkhu commits any one of these precepts, from what time should it be covered up and concealed, and what Parivasa (Parivasa, a period of probation) should be given? After the Parivasa (Parivasa, a period of probation), six --------------------------------------------------------------------------------
Chinese
夜行摩那埵，次到阿浮呵那。如是作已，应二十人中出罪，若少一人不满二十，是比丘不得出罪。如是作已，应如是呵。法应尔故。今问，诸大德是中清净不？”(如是三说)“诸大德是中清净，默然故，是事如是持。” “诸大德！是二不定法，半月半月戒经中说。 “若比丘，与一女人屏障内行淫处坐。随可信优婆夷所见，是比丘随三法中一一法说，若僧伽婆尸沙、若波罗夷、若波夜提。随可信优婆夷所说，如法持。 “若比丘，与一女人不屏覆处坐、不可淫处坐。随可信优婆夷所见，是比丘随二法中一一法说，若僧伽婆尸沙、若波夜提。随可信优婆夷所说，如法持。” “诸大德！已说二不定法竟。今问，诸大德是中清净不？”(如是三说)“诸大德是中清净，默然故，是事如是持。” “诸大德！是三十尼萨耆波夜提法，半月半月戒经中说。 “若比丘，三衣具足讫，舍迦絺那衣已，长衣乃至十日应畜。若过者，尼萨耆波夜提。 “若比丘，三衣具足讫，舍迦絺那衣已，三衣中若离一一衣余处宿，尼萨耆波夜提。 “若比丘，三衣具足讫，舍迦絺那衣已，得非时衣乃至一月应畜。若过，尼萨耆波夜提。 “若比丘，从非亲里比丘尼边取衣，除贸易， 现代汉语译本 夜行摩那埵（Manatva，一种忏悔仪式），接下来到达阿浮呵那（Abbhana，一种仪式）。这样做了之后，应该在二十人中进行出罪仪式，如果少一人不满二十人，这位比丘就不能出罪。这样做了之后，应该这样呵责。因为法应如此。现在问，各位大德，这里清净吗？’（这样重复三次）‘各位大德，这里清净，因为大家默然不语，这件事就这样成立了。’ 各位大德！这是二个不定法，在半月半月的戒经中宣说。 如果比丘，与一个女人在有屏障的隐蔽处一起坐。根据可信的优婆夷（Upasika，女居士）所见，这位比丘应随三种罪中的一种来承担，即僧伽婆尸沙（Sanghavasesa，僧残罪）、波罗夷（Parajika，断头罪）、或波夜提（Pacittiya，单堕罪）。根据可信的优婆夷所说，依法处理。 如果比丘，与一个女人在没有屏障的公开处坐，或在不应行淫之处坐。根据可信的优婆夷所见，这位比丘应随二种罪中的一种来承担，即僧伽婆尸沙（Sanghavasesa，僧残罪）、或波夜提（Pacittiya，单堕罪）。根据可信的优婆夷所说，依法处理。 各位大德！已经说完二个不定法。现在问，各位大德，这里清净吗？’（这样重复三次）‘各位大德，这里清净，因为大家默然不语，这件事就这样成立了。’ 各位大德！这是三十个尼萨耆波夜提法（Nissaggiya Pacittiya，舍堕罪），在半月半月的戒经中宣说。 如果比丘，三衣（Tricivara，僧侣所拥有的三件袈裟）已经完备，舍弃了迦絺那衣（Kathina，一种特殊的袈裟）之后，长衣最多可以保留十天。如果超过这个期限，就犯尼萨耆波夜提（Nissaggiya Pacittiya，舍堕罪）。 如果比丘，三衣（Tricivara，僧侣所拥有的三件袈裟）已经完备，舍弃了迦絺那衣（Kathina，一种特殊的袈裟）之后，三衣中如果离开任何一件，在其他地方过夜，就犯尼萨耆波夜提（Nissaggiya Pacittiya，舍堕罪）。 如果比丘，三衣（Tricivara，僧侣所拥有的三件袈裟）已经完备，舍弃了迦絺那衣（Kathina，一种特殊的袈裟）之后，得到非时之衣，最多可以保留一个月。如果超过这个期限，就犯尼萨耆波夜提（Nissaggiya Pacittiya，舍堕罪）。 如果比丘，从非亲属的比丘尼处接受衣服，除非是交换，
English
English version Having performed the Manatva (Manatva, a penance ritual) by night, he should next go to Abbhana (Abbhana, a ritual). Having done this, he should be absolved from the offense in an assembly of twenty monks. If there is even one monk less than twenty, that monk cannot be absolved. Having done this, he should be admonished in this way, for that is the proper procedure. Now I ask, venerable sirs, are you pure in this matter?’ (This is said three times.) ‘Venerable sirs, you are pure in this matter, because you are silent. Thus, I understand this matter.’ Venerable sirs! These are the two undetermined rules, which are recited in the Patimokkha (戒经) every half-month. If a monk sits in a secluded place for sexual intercourse with a woman behind a screen, according to what a trustworthy Upasika (Upasika, female lay devotee) sees, that monk should confess to one of the three offenses: Sanghavasesa (Sanghavasesa, offense requiring an assembly), Parajika (Parajika, defeat), or Pacittiya (Pacittiya, offense entailing expiation). According to what the trustworthy Upasika says, the matter should be handled according to the Dhamma. If a monk sits with a woman in an unconcealed place, or in a place unsuitable for sexual intercourse, according to what a trustworthy Upasika sees, that monk should confess to one of the two offenses: Sanghavasesa (Sanghavasesa, offense requiring an assembly), or Pacittiya (Pacittiya, offense entailing expiation). According to what the trustworthy Upasika says, the matter should be handled according to the Dhamma. Venerable sirs! The two undetermined rules have been recited. Now I ask, venerable sirs, are you pure in this matter?’ (This is said three times.) ‘Venerable sirs, you are pure in this matter, because you are silent. Thus, I understand this matter.’ Venerable sirs! These are the thirty Nissaggiya Pacittiya rules (Nissaggiya Pacittiya, offenses involving forfeiture and expiation), which are recited in the Patimokkha (戒经) every half-month. If a monk, having completed his three robes (Tricivara, the three robes possessed by a monk), and having given up the Kathina robe (Kathina, a special robe), may keep an extra robe for up to ten days. If he keeps it longer, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, offense involving forfeiture and expiation). If a monk, having completed his three robes (Tricivara, the three robes possessed by a monk), and having given up the Kathina robe (Kathina, a special robe), spends the night away from any one of his three robes, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, offense involving forfeiture and expiation). If a monk, having completed his three robes (Tricivara, the three robes possessed by a monk), and having given up the Kathina robe (Kathina, a special robe), receives a robe out of season, he may keep it for up to one month. If he keeps it longer, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, offense involving forfeiture and expiation). If a monk receives a robe from a bhikkhuni (比丘尼, female monk) who is not a relative, except in exchange, -------------------------------------------------------------------------------- 尼萨耆波夜提。
Chinese
“若比丘，使非亲里比丘尼浣故衣，尼萨耆波夜提。 “若比丘，从非亲里居士乞衣，除因缘，尼萨耆波夜提。 “若比丘，夺衣、失衣、漂衣，从非亲里居士居士妇乞衣，乃至上下衣应受。若过，者尼萨耆波夜提。 “若比丘，非亲里居士居士妇为办衣直，作是念：‘以如是衣直买如是衣，与某甲比丘。’是比丘先不受自恣请，为好故，往至居士居士妇所作是言：‘为我办如是衣直。’若得衣，尼萨耆波夜提。 “若比丘，非亲里居士居士妇为办衣直，作是念：‘以如是衣直买如是衣，与某甲比丘。’是比丘先不受自恣请，为好衣故，往至居士居士妇所言：‘为我办如是衣直，合作一衣与我者好。’若得是衣，尼萨耆波夜提。 “若比丘，若王、王臣、婆罗门、若居士，遣使至比丘所言：‘大德知不？如是衣直，是王、王臣、婆罗门、居士送。大德当受。’比丘言：‘我比丘法不得受如是衣直。’使问比丘言：‘有执净人不？’比丘言：‘此是。’使至执净人所言：‘如是衣直，与某甲比丘。’是比丘后须衣时，至执净人所言：‘我须衣。我须衣。’如是六返默然立住，得者好；若过索，尼萨耆波夜提。若不得是衣直，应从衣直来处，若自、若使人语。是事 现代汉语译本 尼萨耆波夜提（Nissaggiya Pacittiya，需要舍弃的罪过）。 ‘如果比丘，让非亲属的比丘尼清洗旧衣服，这是尼萨耆波夜提。’ ‘如果比丘，向非亲属的在家居士乞讨衣服，除非有特殊原因，这是尼萨耆波夜提。’ ‘如果比丘，因为衣服被夺、遗失或漂走，而向非亲属的在家居士或居士妇乞讨衣服，最多只能接受上下两件。如果超过这个数量，这是尼萨耆波夜提。’ ‘如果比丘，非亲属的在家居士或居士妇准备了购买衣服的钱，心里想：‘用这些钱买这样的衣服，送给某某比丘。’这位比丘事先没有接受他们的随意供养的邀请，为了得到更好的衣服，前往居士或居士妇那里说：‘为我准备这样的买衣服的钱。’如果得到了衣服，这是尼萨耆波夜提。’ ‘如果比丘，非亲属的在家居士或居士妇准备了购买衣服的钱，心里想：‘用这些钱买这样的衣服，送给某某比丘。’这位比丘事先没有接受他们的随意供养的邀请，为了得到更好的衣服，前往居士或居士妇那里说：‘为我准备这样的买衣服的钱，合起来做一件衣服给我，那就更好了。’如果得到了这件衣服，这是尼萨耆波夜提。’ ‘如果比丘，国王、大臣、婆罗门或居士，派遣使者到比丘那里说：‘大德知道吗？这些买衣服的钱，是国王、大臣、婆罗门或居士送来的。大德应该接受。’比丘说：‘我作为比丘，按照戒律不能接受这样的买衣服的钱。’使者问比丘说：‘有可以接受净施的人吗？’比丘说：‘这个人可以。’使者到接受净施的人那里说：‘这些买衣服的钱，送给某某比丘。’这位比丘之后需要衣服的时候，到接受净施的人那里说：‘我需要衣服。我需要衣服。’这样重复六次，默默地站着，如果得到就好；如果超过这个次数去索要，这是尼萨耆波夜提。如果没有得到这些买衣服的钱，应该从提供买衣服钱的地方，亲自或者派人去询问这件事。