Chinese
手，是比丘应将诸比丘，示作房处无难处、非妨处。诸比丘应示作房处无难处、非妨处。若比丘难处妨处自乞作房，无主为身，亦不将诸比丘示作房处，亦过量，僧伽婆尸沙。 “若比丘，有主自为欲作大房，是比丘应将诸比丘示作房处无难处、非妨处。诸比丘应示作房处无难处、非妨处。若难处、妨处有主为身作大房，亦不将诸比丘示作房处，僧伽婆尸沙。 “若比丘，瞋瞋故，不喜清净无罪比丘，以无根波罗夷法谤，欲破彼比丘净行。是比丘后时，若捡校、若不捡校，知是事无根。无根故，是比丘住瞋法，语诸比丘言：‘我瞋故如是语。’僧伽婆尸沙。 “若比丘，瞋瞋故不喜，异分异分事中取片、若似片法，非波罗夷比丘以波罗夷法谤，欲破彼比丘净行。是比丘后时，若捡校、若不捡校，知是异分异分事中取片、若似片法。是比丘住瞋法，语诸比丘言：‘我瞋故如是语。’僧伽婆尸沙。 “若比丘，为破和合僧故勤方便，若受破缘事故共诤。诸比丘应谏是比丘：‘大德！莫为破和合僧故勤方便，亦莫受破缘事故共诤。大德！当与僧同事。何以故？僧和合欢喜不诤，一心一学如水乳合安乐行。大德！舍是破僧因缘事。’诸比丘如是谏时，若坚持是事不舍，诸比丘应第二、第三谏。舍是事 现代汉语译本 ‘手’，如果比丘应该引导其他比丘，指示他们适合建造房屋且没有困难或妨碍的地方。比丘们应该指示适合建造房屋且没有困难或妨碍的地方。如果比丘在有困难或妨碍的地方，为了自己请求建造房屋，且没有施主支持，也不引导其他比丘指示适合建造房屋的地方，而且建造的规模过大，这构成僧伽婆尸沙（Sanghavasesa，僧残，需要僧团才能忏悔的罪）。 ‘如果比丘，有施主支持，想要为自己建造大型房屋，这位比丘应该引导其他比丘，指示他们适合建造房屋且没有困难或妨碍的地方。比丘们应该指示适合建造房屋且没有困难或妨碍的地方。如果在有困难或妨碍的地方，有施主支持为自己建造大型房屋，也不引导其他比丘指示适合建造房屋的地方，这构成僧伽婆尸沙（Sanghavasesa）。’ ‘如果比丘，因为愤怒和憎恨，不喜欢清净且无罪的比丘，就用没有根据的波罗夷法（Parajika，断头罪，逐出僧团的罪）来诽谤，想要破坏那位比丘的清净修行。这位比丘之后，无论经过检查还是没有经过检查，知道这件事是没有根据的。因为没有根据，这位比丘仍然怀着愤怒，告诉其他比丘说：‘我因为愤怒才这样说。’这构成僧伽婆尸沙（Sanghavasesa）。’ ‘如果比丘，因为愤怒和憎恨而不喜欢，在一些细微或相似的事情上断章取义，用波罗夷法（Parajika）来诽谤并非犯波罗夷罪的比丘，想要破坏那位比丘的清净修行。这位比丘之后，无论经过检查还是没有经过检查，知道这些是断章取义的细微或相似的事情。这位比丘仍然怀着愤怒，告诉其他比丘说：‘我因为愤怒才这样说。’这构成僧伽婆尸沙（Sanghavasesa）。’ ‘如果比丘，为了破坏僧团的和合而勤加努力，或者因为导致分裂的原因而争吵。比丘们应该劝诫这位比丘：‘大德！不要为了破坏僧团的和合而勤加努力，也不要因为导致分裂的原因而争吵。大德！应当与僧团同心同德。为什么呢？僧团和合欢喜，没有争吵，一心一意，如同水和乳融合在一起，能够安乐修行。大德！放弃这些导致僧团分裂的事情。’当比丘们这样劝诫时，如果他坚持不放弃，比丘们应该进行第二次、第三次劝诫，劝他放弃这些事情。
English
English version ‘Hand,’ if a bhikkhu should guide other bhikkhus, showing them a place suitable for building a dwelling that is without difficulty or obstruction. The bhikkhus should show a place suitable for building a dwelling that is without difficulty or obstruction. If a bhikkhu, in a place of difficulty or obstruction, requests the building of a dwelling for himself, without a patron to support him, and does not guide other bhikkhus to show a suitable place for building, and also exceeds the proper measure, it is a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha is required to absolve the transgression). ‘If a bhikkhu, with a patron to support him, wishes to build a large dwelling for himself, that bhikkhu should guide other bhikkhus, showing them a place suitable for building that is without difficulty or obstruction. The bhikkhus should show a place suitable for building that is without difficulty or obstruction. If in a place of difficulty or obstruction, with a patron to support him, he builds a large dwelling for himself, and does not guide other bhikkhus to show a suitable place for building, it is a Sanghavasesa (Sanghavasesa).’ ‘If a bhikkhu, out of anger and hatred, dislikes a bhikkhu who is pure and without fault, and accuses him of a baseless Parajika (Parajika, defeat, expulsion from the Sangha) offense, wishing to destroy that bhikkhu’s pure conduct. This bhikkhu later, whether after investigation or without investigation, knows that the matter is baseless. Because it is baseless, this bhikkhu remains in a state of anger, and says to the other bhikkhus: ‘I spoke thus out of anger.’ It is a Sanghavasesa (Sanghavasesa).’ ‘If a bhikkhu, out of anger and hatred, dislikes another, and takes a fragment or something similar from a different matter, and accuses a bhikkhu who has not committed a Parajika (Parajika) offense of a Parajika offense, wishing to destroy that bhikkhu’s pure conduct. This bhikkhu later, whether after investigation or without investigation, knows that these are fragments or similar things taken from different matters. This bhikkhu remains in a state of anger, and says to the other bhikkhus: ‘I spoke thus out of anger.’ It is a Sanghavasesa (Sanghavasesa).’ ‘If a bhikkhu, striving to break up the united Sangha, diligently makes efforts, or engages in disputes over matters that cause division. The bhikkhus should admonish this bhikkhu: ‘Venerable sir! Do not diligently make efforts to break up the united Sangha, and do not engage in disputes over matters that cause division. Venerable sir! You should be in accord with the Sangha. Why is that? When the Sangha is united and joyful, without disputes, of one mind and one learning, like water and milk mixed together, it is able to practice in peace. Venerable sir! Abandon these matters that cause division in the Sangha.’ When the bhikkhus admonish him in this way, if he persists in this matter and does not abandon it, the bhikkhus should admonish him a second and third time, urging him to abandon this matter. -------------------------------------------------------------------------------- 好，若不舍者，僧伽婆尸沙。
Chinese
“是为破和合僧故勤方便，是比丘有余比丘，亲厚同意别异语，若一、若二、若众多，是同意比丘语诸比丘：‘大德！是事中莫谏是比丘。何以故？是法语比丘、善语比丘，是比丘说法不说非法、说善不说不善，是比丘知说非不知说。是比丘所说，皆是我等心所欲，是比丘欲忍可事，我等亦欲忍可。’诸比丘应如是谏是同意比丘：‘大德莫作是语：“是法语比丘、善语比丘，是比丘说法不说非法、说善不说不善，是比丘知说非不知说，是比丘所说，皆是我等心所欲，是比丘欲忍可事，我等亦欲忍可。”大德！莫乐助破僧事，当乐助和合僧。何以故？僧和合欢喜不诤，一心一学如水乳合安乐行。诸大德！当舍破僧同意别异语。’是同意比丘，诸比丘如是谏时，若坚持是事不舍，诸比丘应第二、第三谏。舍是事好，若不舍，僧伽婆尸沙。 “若比丘，依止城、若聚落住，是诸比丘行恶行、污他家，皆见闻知。诸比丘应如是谏是诸比丘：‘大德！汝等行恶行、污他家，皆见闻知。诸大德！汝等出去，不应是中住。’是比丘语诸比丘言：‘诸大德！诸比丘随爱、瞋、怖、痴。何以故？有如是同罪比丘，有驱者、有不驱者。’诸比丘应语是比丘：‘诸大德！莫作是语：“诸比丘随爱、 现代汉语译本： 若不舍弃（破僧行为），则犯僧伽婆尸沙（僧残罪）。 ‘为了破坏僧团的和合，（此比丘）勤加方便。此比丘有其他比丘，亲近友善，意见相同，言语不同。若有一位、两位或众多（意见相同的）比丘，这些意见相同的比丘对其他比丘说：‘诸位大德！对于这件事，不要劝谏那位比丘。为什么呢？那位比丘是说法语的比丘、善于言辞的比丘，那位比丘说法不说非法、说善不说不善，那位比丘知道该说什么，不是不知道该说什么。那位比丘所说的，都是我们心中想要的，那位比丘想要认可的事情，我们也想要认可。’诸比丘应当这样劝谏这些意见相同的比丘：‘诸位大德，不要说这样的话：“那位比丘是说法语的比丘、善于言辞的比丘，那位比丘说法不说非法、说善不说不善，那位比丘知道该说什么，不是不知道该说什么，那位比丘所说的，都是我们心中想要的，那位比丘想要认可的事情，我们也想要认可。”诸位大德！不要乐于帮助破坏僧团的事情，应当乐于帮助僧团的和合。为什么呢？僧团和合，欢喜而不争论，一心一德，如同水乳交融，安乐而行。诸位大德！应当舍弃破坏僧团的相同意见和不同言语。’这些意见相同的比丘，诸比丘这样劝谏时，如果坚持这些事情不舍弃，诸比丘应当第二次、第三次劝谏。舍弃这些事情就好，如果不舍弃，则犯僧伽婆尸沙（僧残罪）。’ ‘若有比丘，依靠城镇或村落居住，这些比丘行为恶劣、玷污他人家庭，（其他比丘）都见闻知晓。诸比丘应当这样劝谏这些比丘：‘诸位大德！你们行为恶劣、玷污他人家庭，（我们）都见闻知晓。诸位大德！你们出去吧，不应该在这里居住。’这些比丘对其他比丘说：‘诸位大德！诸比丘随从爱、嗔、怖、痴。为什么呢？有像这样同样有罪的比丘，有被驱逐的，也有不被驱逐的。’诸比丘应当对这些比丘说：‘诸位大德！不要说这样的话：“诸比丘随从爱、 嗔、怖、痴。”’是诸比丘，诸比丘如是谏时，若坚持是事不舍，诸比丘应第二、第三谏。舍是事好，若不舍，僧伽婆尸沙。
English
English version: If he does not relinquish it, it is a Saṅghādisesa (requiring a formal meeting of the Sangha for absolution). ‘Because of diligently employing means to break up the Sangha, if a bhikkhu has other bhikkhus who are intimate, agreeable, of different speech; whether one, two, or many; if these agreeable bhikkhus say to the other bhikkhus: “Venerables, do not dissuade this bhikkhu in this matter. Why is that? This bhikkhu speaks the Dhamma, this bhikkhu speaks well, this bhikkhu speaks Dhamma and does not speak non-Dhamma, speaks well and does not speak not-well, this bhikkhu knows what to say and does not not-know what to say. Whatever this bhikkhu says, is all that our hearts desire, whatever this bhikkhu wishes to approve of, we also wish to approve of.” The bhikkhus should dissuade these agreeable bhikkhus thus: “Venerables, do not speak thus: ‘This bhikkhu speaks the Dhamma, this bhikkhu speaks well, this bhikkhu speaks Dhamma and does not speak non-Dhamma, speaks well and does not speak not-well, this bhikkhu knows what to say and does not not-know what to say, whatever this bhikkhu says, is all that our hearts desire, whatever this bhikkhu wishes to approve of, we also wish to approve of.’ Venerables, do not delight in assisting in breaking up the Sangha, you should delight in assisting in the harmony of the Sangha. Why is that? In a Sangha that is harmonious, rejoicing, without dispute, of one mind, one learning, like milk and water mixed, there is pleasant abiding. Venerables, you should relinquish this agreeing in breaking up the Sangha, this different speech.” When the bhikkhus thus dissuade these agreeable bhikkhus, if they persist in this matter and do not relinquish it, the bhikkhus should dissuade them a second and third time. It is good if they relinquish this matter, if they do not relinquish it, it is a Saṅghādisesa. ‘If a bhikkhu, dwelling dependent on a town or village, and these bhikkhus conduct themselves badly, defiling other families, and this is seen, heard, and known. The bhikkhus should dissuade these bhikkhus thus: “Venerables, you conduct yourselves badly, defiling other families, and this is seen, heard, and known. Venerables, you should go away, you should not dwell here.” If these bhikkhus say to the other bhikkhus: “Venerables, the bhikkhus follow love, hatred, fear, and delusion. Why is that? There are bhikkhus with similar offenses, some are expelled, and some are not expelled.” The bhikkhus should say to these bhikkhus: “Venerables, do not speak thus: ‘The bhikkhus follow love, hatred, fear, and delusion.’” When the bhikkhus thus dissuade these bhikkhus, if they persist in this matter and do not relinquish it, the bhikkhus should dissuade them a second and third time. It is good if they relinquish this matter, if they do not relinquish it, it is a Saṅghādisesa. --------------------------------------------------------------------------------
Chinese
瞋、怖、痴，有如是同罪比丘，有驱者有不驱者。”何以故？诸比丘不随爱、瞋、怖、痴。诸大德！汝等行恶行、污他家，皆见闻知。诸大德舍是爱、瞋、怖、痴语。汝等出去，不应是中住。’是同意比丘，诸比丘如是谏时，若坚持是事不舍，诸比丘应第二、第三谏。舍是事好，若不舍，僧伽婆尸沙。 “有一比丘恶性难共语，诸比丘应如法如善说所犯波罗提木叉中事。自身作不可共语，如是言：‘诸大德！汝等莫语我若好、若丑，我亦不语诸大德若好若丑，诸大德不须谏我。’诸比丘应谏彼比丘：‘大德！诸比丘如法如善说所犯波罗提木叉中事，汝莫自身作不可共语，汝身当作可共语。大德当为诸比丘说如法如善，诸比丘亦当为大德说如法如善。何以故？诸如来众得如是增长，所谓共说、共谏、共罪中出故。大德！舍是自身作不可共语业。’诸比丘如是谏时，若坚持是事不舍，诸比丘应第二、第三谏。舍是事好，若不舍，僧伽婆尸沙。 “诸大德！已说十三僧伽婆尸沙法，九初犯罪、四乃至三谏诸罪中，若比丘犯一一罪，知故覆藏，随几时应强令行波利婆沙。行波利婆沙已，是比丘应僧中六日六夜行摩那埵。行摩那埵已，次到阿浮诃那。如法作已，诸比丘心喜，二十比丘僧中应出罪。若少一人不满二十 现代汉语译本： ‘愤怒（Chen）、恐惧（Bu）、愚痴（Chi），有如此同样罪过的比丘，有的被驱逐，有的没有被驱逐。’为什么呢？因为比丘们不顺从爱（Ai）、愤怒（Chen）、恐惧（Bu）、愚痴（Chi）。诸位大德！你们所做的恶行、玷污他人家庭的事情，大家都亲眼所见、亲耳所闻。诸位大德，舍弃这些爱（Ai）、愤怒（Chen）、恐惧（Bu）、愚痴（Chi）的言语吧。你们出去吧，不应该住在这里。’如果其他比丘这样劝诫这位同意的比丘时，如果他坚持不舍弃这些行为，比丘们应该第二次、第三次劝诫。舍弃这些行为是好的，如果不舍弃，就犯了僧伽婆尸沙罪（Sanghavasesa）。 ‘如果有一位比丘性情恶劣，难以交流，比丘们应该如法如理地指出他所犯的波罗提木叉（Patimokkha）中的错误。如果他自己表现出不愿与人交流，并这样说：‘诸位大德！你们不要说我好或不好，我也不说诸位大德好或不好，诸位大德不需要劝诫我。’比丘们应该劝诫那位比丘：‘大德！诸位比丘如法如理地指出你所犯的波罗提木叉（Patimokkha）中的错误，你不要自己表现出不愿与人交流，你应该表现出愿意与人交流。大德应该为诸位比丘说如法如理的话，诸位比丘也应该为大德说如法如理的话。为什么呢？因为如来（Tathagata）的僧团就是这样增长的，通过共同讨论、共同劝诫、共同从罪过中解脱。大德！舍弃这种自己表现出不愿与人交流的行为吧。’如果比丘们这样劝诫时，如果他坚持不舍弃这些行为，比丘们应该第二次、第三次劝诫。舍弃这些行为是好的，如果不舍弃，就犯了僧伽婆尸沙罪（Sanghavasesa）。 ‘诸位大德！已经说了十三条僧伽婆尸沙法（Sanghavasesa），九条是初犯即犯，四条是经过三次劝诫后才犯的罪。如果比丘犯了其中任何一条罪，明知故犯并加以隐瞒，那么根据隐瞒的时间长短，应该强制他进行波利婆沙（Parivasa）的修行。完成波利婆沙（Parivasa）的修行后，这位比丘应该在僧团中进行六天六夜的摩那埵（Manatta）修行。完成摩那埵（Manatta）修行后，接下来是阿浮诃那（Abbhana）。如法完成这些程序后，如果诸位比丘感到高兴，那么需要在二十位比丘的僧团中进行出罪仪式。如果少于一人，不足二十位。