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若众不和合、若众不满，比丘僧亦当遣信礼拜问讯；不者，突吉罗。(其至大僧中受自恣人还，共尼僧作自恣。其自恣一与上大僧同。) 分衣法第七(与上大僧同) 衣食净法第八(尼无作余食法，除此已，余皆与大僧同。) 杂法第九(尼无乞处分作房法，自余皆与上大僧同。) 内护匡救僧众摈罚羯磨法 律藏所明僧之正法，宗要有三，故结集称言：“是法、是毗尼、是佛所教。” 法者，谓五种远离行。何等五？一者、出离非世法，二、越度非受法，三、无欲非有欲，四、无结非有结，五、不亲近生死非亲近。 毗尼者，谓五种出要行。何等五？一、少欲非多欲，二、知足非无厌，三、易护非难护，四、易养非难养，五、智慧非愚痴。 佛所教者，谓五种教诫行。何等五？一、有罪行者制，二、无罪者听，三、若制若听，法有缺减者如法举之，四、数数违犯折伏与念，五、真实功德爱念称叹。故经云：“正法住，正法灭。”谓之。于此传法之人亦有于三，故圣诰称言：“知法、知律、知摩夷。”知法者，谓善持修多罗藏，如：阿难等。知律者，谓善持毗尼藏，如：优波离等。知摩夷者，谓善于训导，宰任玄纲，如：大迦叶等。故凡欲晖踪圣迹，以隆道教， 现代汉语译本：如果僧团不和合，或者僧团不满意，比丘僧也应当派遣使者礼拜问讯；否则，就犯突吉罗罪。（到达大僧团中接受自恣的人返回后，与比丘尼僧团一起作自恣。他们的自恣与上座大僧相同。） 分衣法第七（与上座大僧相同） 衣食净法第八（比丘尼没有制作剩余食物的方法，除了这个以外，其余都与大僧相同。） 杂法第九（比丘尼没有请求处分建造房屋的方法，除此之外，其余都与上座大僧相同。） 内护匡救僧众摈罚羯磨法 律藏所阐明的僧团正法，宗要在于三个方面，所以结集时称说：‘这是法（Dharma）、这是毗尼（Vinaya）、这是佛所教。’ 法（Dharma）是指五种远离的行为。是哪五种呢？第一，出离非世间法；第二，越度非接受法；第三，无欲非有欲；第四，无结非有结；第五，不亲近生死非亲近。 毗尼（Vinaya）是指五种出离要道的行为。是哪五种呢？第一，少欲非多欲；第二，知足非无厌；第三，易护非难护；第四，易养非难养；第五，智慧非愚痴。 佛所教是指五种教诫的行为。是哪五种呢？第一，对于有罪的行为加以制止；第二，对于无罪的行为允许；第三，如果制止或允许的法令有缺失，就如法地提出；第四，对于屡次违犯的人进行折伏和教诫；第五，对于真实的功德进行爱念和称赞。所以经中说：‘正法住，正法灭。’说的就是这个。对于传法的人也有三种，所以圣人的教诲称说：‘知法、知律、知摩夷（Moyi）。’知法的人，是指善于持诵修多罗藏（Sutras），例如阿难（Ananda）等。知律的人，是指善于持诵毗尼藏（Vinaya），例如优波离（Upali）等。知摩夷的人，是指善于训导，掌管纲领，例如大迦叶（Mahakasyapa）等。所以凡是想要继承圣人的足迹，来弘扬道教，
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English version: If the Sangha (community) is not in harmony, or if the Sangha is dissatisfied, the Bhikshu (monk) Sangha should also send a messenger to pay respects and inquire; otherwise, it is an offense of Dukkata (a minor offense). (Those who have received Pavarana (invitation) in the great Sangha return and perform Pavarana with the Bhikshuni (nun) Sangha. Their Pavarana is the same as that of the senior Sangha.) The Seventh Chapter on Distributing Robes (same as the senior Sangha). The Eighth Chapter on Pure Rules for Clothing and Food (The Bhikshunis do not have the method of making leftover food; except for this, the rest is the same as the great Sangha.) The Ninth Chapter on Miscellaneous Rules (The Bhikshunis do not have the method of requesting permission to build houses; apart from this, the rest is the same as the senior Sangha.) The Method of Protecting, Saving, and Expelling the Sangha through Kamma (formal act). The essential principles of the Sangha's righteous Dharma (teachings) as elucidated in the Vinaya Pitaka (monastic code) are threefold, hence the compilation states: 'This is the Dharma, this is the Vinaya, this is what the Buddha taught.' Dharma (teachings) refers to five kinds of practices of detachment. What are the five? First, detachment from non-spiritual worldly matters; second, transcending non-receptive practices; third, absence of desire versus presence of desire; fourth, absence of fetters versus presence of fetters; fifth, non-attachment to birth and death versus attachment. Vinaya (monastic code) refers to five kinds of practices for liberation. What are the five? First, having few desires versus having many desires; second, being content versus being insatiable; third, being easy to protect versus being difficult to protect; fourth, being easy to support versus being difficult to support; fifth, having wisdom versus having ignorance. What the Buddha taught refers to five kinds of admonitory practices. What are the five? First, restraining those who commit offenses; second, allowing those who are without offense; third, if there are deficiencies in the rules of restraint or permission, they should be raised according to the Dharma; fourth, repeatedly admonishing and subduing those who violate the rules; fifth, cherishing and praising those with genuine merit. Therefore, the Sutra (scripture) says: 'The Righteous Dharma abides, the Righteous Dharma declines.' This is what it refers to. There are also three kinds of people who transmit the Dharma, hence the sage's teachings state: 'Knowing the Dharma, knowing the Vinaya, knowing the Matrika (Moyi).' Knowing the Dharma refers to being skilled in upholding the Sutra Pitaka (collection of discourses), such as Ananda (the Buddha's attendant) and others. Knowing the Vinaya refers to being skilled in upholding the Vinaya Pitaka (collection of monastic rules), such as Upali (the foremost expert in Vinaya) and others. Knowing the Matrika refers to being skilled in guidance and holding the essential principles, such as Mahakasyapa (the leader of the monastic community after the Buddha's Parinirvana) and others. Therefore, all who wish to follow the footsteps of the sages and promote the Buddhist teachings, -------------------------------------------------------------------------------- 继轨后代，不绝于时者，非兹而谁！
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五种入众法。何等五？一、应以慈心；二、应自卑下如拭尘巾；三、应善知坐起上下威仪；四、不杂说俗事，为众说法、若请他说；五、若见僧中有不可事，心不安忍，应作默然。 五种如法默然。何等五？一、见他非法而默然，二、不得伴而默然，三、犯重而默然，四、同住默然，五、在同住地默然。 五种非法默然。何等五？一、如法羯磨而心不同，默然任之；二、得同意伴亦默然任之；三、若见小罪而默然；四、为作别住而默然；五、在戒场上而默然。 五种弃法。何等五？一、比丘犯罪，余比丘问：“汝犯罪见不？”答言：“不见。”彼语言：“汝若见罪，应忏悔。”二、比丘犯罪，余比丘问：“汝犯罪见不？”答言：“不见。”彼语言：“汝若见罪，应僧中忏悔。”三、比丘犯罪，余比丘问言：“汝犯罪见不？”答言：“不见。”彼语言：“汝若见罪，当于此僧中忏。”四、比丘犯罪，余比丘问言：“汝犯罪见不？”答言：“不见。”众僧应舍弃语言：“汝不见罪，随所至处，不听汝布萨，如恶马难调，合缰杙俱弃，汝亦如是。”五、比丘犯罪，余比丘问言：“汝犯罪见不？”答言：“不见。”彼应僧中作不见举羯磨。 五种作羯磨法 现代汉语译本： 能够继承佛法，使之在世间不断延续的，除了僧团还能有谁呢！ 有五种进入僧团的方法。是哪五种呢？一、应当以慈悲心对待他人；二、应当谦卑自己，像擦拭灰尘的抹布一样；三、应当熟知坐立行走的威仪；四、不杂谈世俗琐事，而是为大众说法，或者请他人说法；五、如果看到僧团中有不如法的事情，内心不安难以忍受，应当保持沉默。 有五种如法的沉默。是哪五种呢？一、见到他人做出不如法的事情而保持沉默；二、没有同伴一起指出错误而保持沉默；三、自己犯了重罪而保持沉默；四、在共同居住的地方保持沉默（指不参与恶性争端）；五、在同一居住地保持沉默。 有五种不如法的沉默。是哪五种呢？一、如法的羯磨（Karma，业）进行时，内心却不认同，仍然沉默不语，任其发展；二、得到同意的同伴，也沉默不语，任其发展；三、见到小的过失而沉默不语；四、为他人进行别住（隔离忏悔）仪式时保持沉默；五、在戒场上保持沉默。 有五种应当舍弃的行为。是哪五种呢？一、比丘（Bhiksu，佛教出家男众）犯罪，其他比丘问：‘你犯了罪，看到了吗？’回答说：‘没有看到。’那些比丘说：‘如果你看到自己犯罪，就应当忏悔。’二、比丘犯罪，其他比丘问：‘你犯了罪，看到了吗？’回答说：‘没有看到。’那些比丘说：‘如果你看到自己犯罪，就应当在僧团中忏悔。’三、比丘犯罪，其他比丘问：‘你犯了罪，看到了吗？’回答说：‘没有看到。’那些比丘说：‘如果你看到自己犯罪，应当在这个僧团中忏悔。’四、比丘犯罪，其他比丘问：‘你犯了罪，看到了吗？’回答说：‘没有看到。’众僧应当舍弃他，说：‘你没有看到自己犯罪，无论你到哪里，都不允许你参加布萨（Posadha，每半月举行的诵戒仪式），就像恶劣的马难以调伏，连缰绳和木桩都要一起丢弃，你也像这样。’五、比丘犯罪，其他比丘问：‘你犯了罪，看到了吗？’回答说：‘没有看到。’应当在僧团中对他进行不见罪的举羯磨（Upeksha-karma，舍置羯磨）。 有五种进行羯磨（Karma，业）的方法。
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English version: Who else but the Sangha (community) can continue the lineage and ensure its uninterrupted existence in the world! There are five ways to enter the Sangha (community). What are the five? First, one should have a compassionate heart; second, one should humble oneself like a dust-wiping cloth; third, one should be well-versed in the proper deportment of sitting, standing, walking, and lying down; fourth, one should not engage in worldly gossip, but rather expound the Dharma (teachings) to the assembly, or invite others to do so; fifth, if one sees something improper in the Sangha (community) and feels uneasy and cannot bear it, one should remain silent. There are five kinds of lawful silence. What are the five? First, remaining silent when seeing others acting unlawfully; second, remaining silent when there is no companion to point out the error together; third, remaining silent when one has committed a serious offense; fourth, remaining silent in the shared dwelling (referring to not participating in malicious disputes); fifth, remaining silent in the same dwelling place. There are five kinds of unlawful silence. What are the five? First, remaining silent and allowing it to proceed when the lawful Karma (action, deed) is being carried out, but one's heart does not agree; second, remaining silent and allowing it to proceed even with an agreeing companion; third, remaining silent when seeing minor faults; fourth, remaining silent when performing the separate dwelling (isolation for repentance) ritual for others; fifth, remaining silent in the Sima (boundary) where precepts are given. There are five kinds of actions to be abandoned. What are the five? First, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' those Bhiksus say, 'If you see that you have committed an offense, you should confess.' Second, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' those Bhiksus say, 'If you see that you have committed an offense, you should confess in the Sangha (community).' Third, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' those Bhiksus say, 'If you see that you have committed an offense, you should confess in this Sangha (community).' Fourth, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' the Sangha (community) should abandon him, saying, 'Since you have not seen your offense, wherever you go, you will not be allowed to participate in the Posadha (bi-monthly recitation of precepts), just as a bad horse is difficult to tame, and both the reins and the stake are discarded, so are you.' Fifth, if a Bhiksu (Buddhist monk) commits an offense and other Bhiksus ask, 'Have you committed an offense and seen it?' and he replies, 'I have not seen it,' the Upeksha-karma (act of abandonment) of not seeing the offense should be performed for him in the Sangha (community). There are five ways to perform Karma (action, deed). --------------------------------------------------------------------------------
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。何等五？一、见前，二、自言，三、不清净，四、如法，五、和合。 斯谓知病、知药、知对治，善于废兴通塞存护之仪，故致任持之功义显于此。 三种调法：谓呵责羯磨、摈羯磨、依止羯磨。 三种灭法：谓罪处所、多人语、如草覆地。 三种不共住法：谓三举羯磨、恶骂治、灭摈羯磨。 呵责羯磨文(先作举、作忆念、与罪已，然后作羯磨。) 大德僧听！此比丘某甲，喜共斗诤，共相骂詈，口出刀剑，互求长短。彼自共斗诤已，若复有余比丘斗诤者，即复往彼劝言：“汝等勉力，莫不如他！汝等多闻智慧，财富亦胜，多有知识；我等当为汝作伴傥。”令僧未有诤事而有诤事，已有诤事而不除灭。若僧时到僧忍听，为比丘某甲作呵责羯磨，若后复更斗诤，共相骂詈言，众僧当更增罪治。白如是。 大德僧听！此比丘某甲，喜共斗诤，共相骂詈，口出刀剑，互求长短。彼自共斗诤已，若复有余比丘斗诤者，即复往彼劝彼言：“汝等勉力，莫不如他！汝等智慧多闻，财富亦胜，多有知识；我等当为汝作伴傥。”令僧未有诤事而有诤事，已有诤事而不除灭。僧为比丘某甲作呵责羯磨。谁诸长老忍僧与比丘某甲作呵责羯磨，若复更斗诤，共相骂詈者，众僧当更增罪治，忍 现代汉语译本 什么是五种情况？一、预见（见前），二、自我辩解（自言），三、不清净的行为（不清净），四、如法的行为（如法），五、和谐一致（和合）。 这就是所谓的了解病情、了解药物、了解治疗方法，善于运用废除和兴起、通畅和阻塞、保存和维护的措施，因此能够发挥任持的作用，其意义在此显现。 三种调伏的方法：呵责羯磨（谴责仪式）、摈羯磨（驱逐仪式）、依止羯磨（依靠仪式）。 三种灭诤的方法：罪行发生的地点（罪处所）、多数人的意见（多人语）、如同用草覆盖地面（如草覆地）。 三种不共同生活的行为：三次举行举罪羯磨（三举羯磨）、恶语谩骂的惩治（恶骂治）、灭摈羯磨（永久驱逐仪式）。 呵责羯磨的文书（先举行举罪，然后作忆念，告知罪行后，再进行羯磨。） 大德僧众请听！这位比丘某甲，喜欢与人争斗，互相谩骂，口出恶语，互相争论长短。他自己争斗之后，如果还有其他比丘争斗，他就去劝说：‘你们要努力，不要不如别人！你们多闻智慧，财富也胜过别人，有很多知识；我们应当为你们做同伴。’使得僧团没有争端反而产生争端，已经有争端却不能消除。如果僧团认为时机已到，僧团允许，就为比丘某甲进行呵责羯磨，如果以后再发生争斗，互相谩骂，僧众应当增加罪责进行惩治。禀白如上。 大德僧众请听！这位比丘某甲，喜欢与人争斗，互相谩骂，口出恶语，互相争论长短。他自己争斗之后，如果还有其他比丘争斗，他就去劝说：‘你们要努力，不要不如别人！你们智慧多闻，财富也胜过别人，有很多知识；我们应当为你们做同伴。’使得僧团没有争端反而产生争端，已经有争端却不能消除。僧团为比丘某甲进行呵责羯磨。哪位长老能够容忍僧团为比丘某甲进行呵责羯磨，如果再发生争斗，互相谩骂，僧众应当增加罪责进行惩治，请容忍。