Chinese
阿梨耶！是十九僧伽婆尸沙法，半月半月波罗提木叉中说。 “若比丘尼，受使行和合男女，若取妇、若私通，乃至须臾顷，是法初罪僧伽婆尸沙。 “若比丘尼，瞋恨不喜故，于清净无罪比丘尼以无根波罗夷法谤，欲破彼比丘尼净行。彼于后时若检校、若不检校，便作是言：‘是事无根，我住瞋恨故作是语。’是法初罪僧伽婆尸沙。 “若比丘尼，瞋恨不喜故，以异分中小小事非波罗夷比丘尼以波罗夷法谤，欲破彼梵行。彼于后时若检校、若不检校，以异分中小小事，是比丘尼住瞋恨故，是法初罪僧伽婆尸沙。 “若比丘尼诤讼相言，若俗人、若出家人昼日须臾，乃至与园民、沙弥共斗相言，是法初罪僧伽婆尸沙。 “若比丘尼，无比丘尼伴行不得出聚落界，除余时。余时者，不欲病是名余时。是法初罪僧伽婆尸沙。 “若比丘尼，离比丘尼一夜宿，除余时。余时者，若病时、贼乱围城时，是名余时。是法初罪僧伽婆尸沙。 “若比丘尼，其主不听而度，是法初罪僧伽婆尸沙。 “若比丘尼，知他犯罪女，众亲欲治而度，除余时。余时者，先外道度是名余时。是法初罪僧伽婆尸沙。 “若比丘尼，于船渡处独渡河者，是法初罪僧伽婆尸沙。 “若比 现代汉语译本： 阿梨耶（Āliya）：这是十九条僧伽婆尸沙法（Saṃghāvaśeṣa），在半月半月的波罗提木叉（Prātimokṣa）中宣说。 ‘若有比丘尼（bhikkhunī），受人指使，促成男女和合之事，无论是娶妻还是私通，哪怕只是短暂的一瞬间，此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，因嗔恨不喜，以毫无根据的波罗夷法（Pārājika）诽谤清净无罪的比丘尼，意图破坏她的清净修行。事后，无论她是否经过查证，都声称：‘此事毫无根据，我因嗔恨才说了这样的话。’此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，因嗔恨不喜，以异分中微小之事，而非波罗夷罪，用波罗夷法诽谤其他比丘尼，意图破坏她的梵行。事后，无论她是否经过查证，都以异分中微小之事为借口，声称是因嗔恨而为。此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，与人争讼相骂，无论是俗人还是出家人，哪怕只是白天短暂的一瞬间，甚至与园民、沙弥（śrāmaṇera）争斗相骂，此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，没有其他比丘尼陪伴，不得超出聚落的界限，除非有特殊情况。特殊情况指的是生病等。此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，离开其他比丘尼独自过夜，除非有特殊情况。特殊情况指的是生病时、遭遇贼乱围城时。此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，未经其师允许而为人剃度，此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，明知某女子犯有罪行，其亲属正要惩治她，却仍然为她剃度，除非有特殊情况。特殊情况指的是先前已在外道出家。此为初犯僧伽婆尸沙罪。’ ‘若有比丘尼，在渡船处独自过河，此为初犯僧伽婆尸沙罪。’
English
English version: Āliya: These are the nineteen Saṃghāvaśeṣa rules, recited in the Prātimokṣa every half month. 'If a bhikkhunī acts as an intermediary, arranging for the union of men and women, whether it be marriage or secret affairs, even for a moment, this is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī, out of anger and displeasure, falsely accuses a pure and innocent bhikkhunī of a Pārājika offense, intending to destroy her pure conduct. Later, whether she investigates or not, she says: 'This matter is groundless; I spoke those words out of anger.' This is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī, out of anger and displeasure, accuses another bhikkhunī of a Pārājika offense based on a minor matter that is not a Pārājika offense, intending to destroy her Brahmacarya. Later, whether she investigates or not, she uses the minor matter as an excuse, claiming it was done out of anger. This is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī engages in disputes and quarrels with others, whether laypeople or monastics, even for a moment during the day, or even fights and quarrels with gardeners or śrāmaṇeras, this is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī goes beyond the boundary of a village without the company of another bhikkhunī, except for certain times. 'Certain times' refers to times of illness, etc. This is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī spends the night alone, away from other bhikkhunīs, except for certain times. 'Certain times' refers to times of illness or when a city is besieged by robbers. This is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī ordains someone without the permission of her preceptor, this is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī, knowing that a woman has committed an offense and that her relatives intend to punish her, still ordains her, except for certain times. 'Certain times' refers to when she was previously ordained in another religion. This is the first offense entailing Saṃghāvaśeṣa.' 'If a bhikkhunī crosses a river alone at a ferry crossing, this is the first offense entailing Saṃghāvaśeṣa.' --------------------------------------------------------------------------------
Chinese
丘尼，知比丘尼僧和合如法比尼作举羯磨，未作如法，先不语僧自与舍。是法初罪僧伽婆尸沙。(十事竟) “若比丘尼无漏心，漏心男子边取衣钵饮食疾病汤药者，是法初罪僧伽婆尸沙。 “若比丘尼语比丘尼作是语：‘可取此男子施，漏心、不漏心何预汝事？但汝莫漏心，可取施已随因缘用。’诸比丘尼应谏是比丘尼：‘莫作是语：“应取是施，男子漏心、不漏心何预人事？但使汝无漏心，可取施已随因缘用。”’如是应第二、第三谏，舍是事好；若不舍者，僧伽婆尸沙。 “若比丘尼，欲破和合僧故，执持破僧事共诤。诸比丘尼应语是比丘尼：‘阿梨耶！莫破和合僧勤方便执持破僧事共诤，当与僧同事。何以故？僧和合欢喜不诤，共一学如水乳合，如法说安乐住。’是比丘尼，诸比丘尼谏时，坚持不舍者，应第二、第三谏，舍者善；若不舍者，是法乃至三谏，僧伽婆尸沙。 “若诸比丘尼同意相助，若一、若二、若众多，同语、同见欲破和合僧。是比丘尼，诸比丘尼谏时，是同意比丘尼言：‘阿梨耶！莫说是比丘尼好恶。何以故？是法语比丘尼、律语比丘尼。是比丘尼所说，皆是我等所欲。是比丘尼所见欲忍可事，我等亦欲忍可。是比丘尼知说非不知说。’诸比丘尼应谏是同意比丘尼 现代汉语译本： 丘尼（尼姑），如果比丘尼僧团集会如法进行羯磨（一种僧团的仪式），在未如法进行前，不告知僧团就私自放弃，这是最初的僧伽婆尸沙（一种仅次于波罗夷的重罪）。（十事完毕） ‘如果比丘尼以无漏心（没有贪欲的心），从有漏心（有贪欲的心）的男子那里接受衣钵、饮食、疾病的汤药，这是最初的僧伽婆尸沙。 ‘如果比丘尼对比丘尼说这样的话：‘可以接受这个男子的布施，男子有漏心还是无漏心与你何干？只要你没有漏心，就可以接受布施，然后根据因缘使用。’其他比丘尼应该劝诫这个比丘尼：‘不要说这样的话：“应该接受这个布施，男子有漏心还是无漏心与你何干？只要你没有漏心，就可以接受布施，然后根据因缘使用。”’应该这样第二次、第三次劝诫，放弃这件事就好；如果不放弃，就是僧伽婆尸沙。 ‘如果比丘尼，想要破坏和合的僧团，坚持破坏僧团的事情，共同争论。其他比丘尼应该告诉这个比丘尼：‘阿梨耶（圣者）！不要破坏和合的僧团，勤奋方便地坚持破坏僧团的事情，共同争论，应当与僧团同心同德。为什么呢？僧团和合欢喜，没有争论，像水乳交融一样，如法宣说，安乐居住。’这个比丘尼，其他比丘尼劝诫时，坚持不放弃，应该第二次、第三次劝诫，放弃就好；如果不放弃，这个罪过乃至三次劝诫，都是僧伽婆尸沙。 ‘如果一些比丘尼同意互相帮助，或者一个、或者两个、或者很多，同一种说法、同一种见解，想要破坏和合的僧团。这个比丘尼，其他比丘尼劝诫时，这些同意的比丘尼说：‘阿梨耶（圣者）！不要说这个比丘尼的好坏。为什么呢？这个是说法语的比丘尼、律语的比丘尼。这个比丘尼所说的，都是我们所想要的。这个比丘尼所见想要认可的事情，我们也想要认可。这个比丘尼知道该说什么，不该说什么。’其他比丘尼应该劝诫这些同意的比丘尼
English
English version: If a Bhikkhuni (nun), knowing that the Sangha (community) of Bhikkhunis is assembled and is about to perform a lawful Uposatha (ceremony), prematurely gives up her participation without informing the Sangha, it is an initial Sanghavasesa (an offense requiring formal meeting of the Sangha for absolution). (End of the ten matters) 'If a Bhikkhuni, with a mind free from defilements (an uncorrupted mind), accepts robes, alms-food, medicine for illness from a man whose mind is defiled (a corrupted mind), it is an initial Sanghavasesa. 'If a Bhikkhuni says to another Bhikkhuni: 'You may accept the offering from this man; what does it matter to you whether the man's mind is defiled or not? As long as your mind is free from defilements, you may accept the offering and use it according to circumstances.' The other Bhikkhunis should admonish this Bhikkhuni: 'Do not say such things: "You should accept this offering; what does it matter to you whether the man's mind is defiled or not? As long as your mind is free from defilements, you may accept the offering and use it according to circumstances."' She should be admonished in this way a second and third time. It is good if she gives up this matter; if she does not give it up, it is a Sanghavasesa. 'If a Bhikkhuni, desiring to break up the harmonious Sangha, persists in matters that lead to the breaking up of the Sangha and engages in disputes. The other Bhikkhunis should tell this Bhikkhuni: 'Arya (noble one)! Do not break up the harmonious Sangha by diligently and conveniently persisting in matters that lead to the breaking up of the Sangha and engaging in disputes; you should be in accord with the Sangha. Why is that? The Sangha in harmony is joyful, without disputes, united like milk and water, lawfully speaking and dwelling in peace.' If this Bhikkhuni, when admonished by the other Bhikkhunis, persists and does not give up, she should be admonished a second and third time. It is good if she gives up; if she does not give up, this offense, even after three admonishments, is a Sanghavasesa. 'If some Bhikkhunis agree to help each other, whether one, two, or many, with the same words and the same views, desiring to break up the harmonious Sangha. When these Bhikkhunis are admonished by the other Bhikkhunis, these agreeing Bhikkhunis say: 'Arya (noble one)! Do not speak of the good or bad of this Bhikkhuni. Why is that? This is a Bhikkhuni who speaks the Dharma (teachings), a Bhikkhuni who speaks the Vinaya (rules). What this Bhikkhuni says is what we all want. What this Bhikkhuni sees and wants to approve, we also want to approve. This Bhikkhuni knows what to say and what not to say.' The other Bhikkhunis should admonish these agreeing Bhikkhunis --------------------------------------------------------------------------------
Chinese
：‘阿梨耶！莫作是语：“法语比丘尼、律语比丘尼。”何以故？此非法语比丘尼、律语比丘尼。阿梨耶！莫助破僧，事当乐和合僧。何以故？僧和合欢喜不诤，共一学如水乳合，如法说安乐住。’是比丘尼，诸比丘尼谏时，坚持不舍者，应第二、第三谏，舍是事善；若不舍是法乃至三谏，僧伽婆尸沙。 “若比丘尼，瞋恚非理谤僧，作如是言：‘僧随爱、随瞋、随怖、随痴，僧依爱、瞋、怖、痴，是故呵责。’是比丘尼，诸比丘尼应谏作是言：‘阿梨耶！莫作是语：“僧随爱、随瞋、随怖、随痴，僧依爱、瞋、怖、痴。”何以故？僧不随爱、瞋、怖、痴，汝莫瞋恚非理谤僧。’是比丘尼，诸比丘尼谏时坚持不舍者，应第二、第三谏，舍是事好；若不舍，是法乃至三谏，僧伽婆尸沙。 “若比丘尼，自用戾语。诸比丘尼共法中如法、如律教，便自用意作是言：‘汝莫语我若好、若恶。我亦不语汝若好、若恶。’诸比丘尼应谏彼比丘尼言：‘阿梨耶！诸比丘尼共法中如法、如律教，汝莫自用语。诸比丘尼教汝，汝当信受；汝亦应如法、如律教诸比丘尼。何以故？如来弟子中展转相教、展转相谏，共罪中出故，善法得增长。’是比丘尼，诸比丘尼谏时坚持不舍者，应第二、第三谏，舍是事善；若不舍是法乃至 现代汉语译本：‘阿梨耶（尊称）！不要说这样的话：“这是符合佛法的比丘尼，这是符合戒律的比丘尼。”为什么呢？因为这样说并非真正符合佛法和戒律。阿梨耶！不要帮助破坏僧团，应当乐于僧团的和合。为什么呢？因为僧团和合欢喜，没有争执，共同学习就像水和乳交融一样，依法宣说，安乐居住。’如果某个比丘尼，其他比丘尼劝谏时，坚持不改，应当第二次、第三次劝谏，放弃这种行为是好的；如果不放弃这种行为，乃至劝谏三次，就触犯了僧伽婆尸沙（一种重罪）。 ‘如果某个比丘尼，因为嗔恨而无理诽谤僧团，说这样的话：“僧团随着爱欲、随着嗔恨、随着恐惧、随着愚痴，僧团依靠爱欲、嗔恨、恐惧、愚痴，所以才呵责我。”其他比丘尼应当劝谏这位比丘尼，这样说：“阿梨耶！不要说这样的话：“僧团随着爱欲、随着嗔恨、随着恐惧、随着愚痴，僧团依靠爱欲、嗔恨、恐惧、愚痴。”为什么呢？因为僧团不随着爱欲、嗔恨、恐惧、愚痴，你不要因为嗔恨而无理诽谤僧团。”如果某个比丘尼，其他比丘尼劝谏时坚持不改，应当第二次、第三次劝谏，放弃这种行为是好的；如果不放弃，这种行为乃至劝谏三次，就触犯了僧伽婆尸沙。’ ‘如果某个比丘尼，一意孤行，言语乖戾。其他比丘尼在共同修学佛法的过程中，如法如律地教导她，她却固执己见，说：“你们不要说我好或不好。我也不说你们好或不好。”其他比丘尼应当劝谏这位比丘尼说：“阿梨耶！其他比丘尼在共同修学佛法的过程中，如法如律地教导你，你不要一意孤行。其他比丘尼教导你，你应该信受；你也应该如法如律地教导其他比丘尼。为什么呢？因为如来的弟子之间互相教导、互相劝谏，才能共同从罪过中解脱，善法才能增长。”如果某个比丘尼，其他比丘尼劝谏时坚持不改，应当第二次、第三次劝谏，放弃这种行为是好的；如果不放弃这种行为乃至……’
English
English version: 'Ariyā (term of respect)! Do not say, “This is a Bhikkhunī (female monastic) who speaks according to the Dharma (teachings), this is a Bhikkhunī who speaks according to the Vinaya (monastic rules).” Why? Because this is not truly speaking according to the Dharma and the Vinaya. Ariyā! Do not assist in breaking up the Sangha (monastic community); one should delight in the Sangha's harmony. Why? Because the Sangha in harmony rejoices, without disputes, learning together like water and milk mixed, speaking according to the Dharma, dwelling in peace.' If a certain Bhikkhunī, when other Bhikkhunīs admonish her, persists and does not give up, she should be admonished a second and third time; it is good to give up this matter. If she does not give up this practice, even after being admonished three times, it is a Sanghādisesa (a serious offense). 'If a certain Bhikkhunī, out of anger, unreasonably slanders the Sangha, saying such words: “The Sangha follows after love, follows after hatred, follows after fear, follows after delusion; the Sangha relies on love, hatred, fear, delusion, therefore they rebuke me.” Other Bhikkhunīs should admonish this Bhikkhunī, saying: “Ariyā! Do not say such words: 'The Sangha follows after love, follows after hatred, follows after fear, follows after delusion; the Sangha relies on love, hatred, fear, delusion.' Why? Because the Sangha does not follow after love, hatred, fear, delusion; you should not slander the Sangha unreasonably out of anger.” If a certain Bhikkhunī, when other Bhikkhunīs admonish her, persists and does not give up, she should be admonished a second and third time; it is good to give up this matter. If she does not give it up, this practice, even after being admonished three times, it is a Sanghādisesa.' 'If a certain Bhikkhunī is self-willed and uses harsh language. When other Bhikkhunīs, in the course of jointly practicing the Dharma, teach her according to the Dharma and the Vinaya, she stubbornly insists on her own way, saying: “You should not say good or bad about me. I also will not say good or bad about you.” Other Bhikkhunīs should admonish this Bhikkhunī, saying: “Ariyā! When other Bhikkhunīs, in the course of jointly practicing the Dharma, teach you according to the Dharma and the Vinaya, you should not be self-willed. When other Bhikkhunīs teach you, you should believe and accept it; you should also teach other Bhikkhunīs according to the Dharma and the Vinaya. Why? Because among the disciples of the Tathāgata (the Buddha), by mutually teaching and mutually admonishing, they can jointly be freed from offenses, and good qualities can increase.” If a certain Bhikkhunī, when other Bhikkhunīs admonish her, persists and does not give up, she should be admonished a second and third time; it is good to give up this matter. If she does not give up this practice, even after...' -------------------------------------------------------------------------------- 三谏，僧伽婆尸沙。