English
English version: ‘Anger (Chen), fear (Bu), delusion (Chi), there are Bhikkhus (monks) with such similar offenses, some are expelled, and some are not.’ Why is that? Because the Bhikkhus (monks) do not follow attachment (Ai), anger (Chen), fear (Bu), and delusion (Chi). Venerable ones! Your evil deeds and defilement of other people's families are seen and heard by all. Venerable ones, abandon these words of attachment (Ai), anger (Chen), fear (Bu), and delusion (Chi). Go away, you should not stay here.’ When the other Bhikkhus (monks) admonish this agreeing Bhikkhu (monk) in this way, if he persists and does not abandon these behaviors, the Bhikkhus (monks) should admonish him a second and third time. It is good to abandon these behaviors, and if he does not abandon them, he commits a Sanghavasesa offense. ‘If there is a Bhikkhu (monk) who is of bad character and difficult to communicate with, the Bhikkhus (monks) should lawfully and properly point out the errors he has committed in the Patimokkha (code of monastic discipline). If he himself shows unwillingness to communicate and says: ‘Venerable ones! Do not say good or bad about me, and I will not say good or bad about you, Venerable ones do not need to admonish me.’ The Bhikkhus (monks) should admonish that Bhikkhu (monk): ‘Venerable one! The Bhikkhus (monks) are lawfully and properly pointing out the errors you have committed in the Patimokkha (code of monastic discipline), you should not show unwillingness to communicate, you should show willingness to communicate. The Venerable one should speak lawfully and properly to the Bhikkhus (monks), and the Bhikkhus (monks) should also speak lawfully and properly to the Venerable one. Why is that? Because the Sangha (community) of the Tathagata (Buddha) grows in this way, through common discussion, common admonition, and common liberation from offenses. Venerable one! Abandon this behavior of showing unwillingness to communicate.’ If the Bhikkhus (monks) admonish him in this way, if he persists and does not abandon these behaviors, the Bhikkhus (monks) should admonish him a second and third time. It is good to abandon these behaviors, and if he does not abandon them, he commits a Sanghavasesa offense. ‘Venerable ones! Thirteen Sanghavasesa rules have been stated, nine of which are committed upon the first offense, and four of which are committed after three admonitions. If a Bhikkhu (monk) commits any one of these offenses, knowingly and deliberately concealing it, then according to the length of time of concealment, he should be forced to undergo Parivasa penance. After completing the Parivasa penance, this Bhikkhu (monk) should undergo Manatta penance for six days and six nights in the Sangha (community). After completing the Manatta penance, the next step is Abbhana. After completing these procedures lawfully, if the Bhikkhus (monks) are pleased, then the ceremony of absolution should be performed in a Sangha (community) of twenty Bhikkhus (monks). If there is one less person, less than twenty. --------------------------------------------------------------------------------
Chinese
众，欲出是比丘罪，是比丘罪不得出，诸比丘亦可诃，是法应尔。”“今问诸大德是中清净不？”(第二、第三亦如是问。)“诸大德！是中清净，默然故，是事如是持。” “诸大德！是二不定法，半月半月波罗提木叉中说。 “若比丘，共一女人，独屏覆处可淫处坐。可信优婆夷，是比丘应三法中若一一法说：若波罗夷、若僧伽婆尸沙、若波夜提。若比丘自言：‘我坐是处。’应三法中随所说法治：若波罗夷、若僧伽婆尸沙、若波夜提，随可信优婆夷所说，种种余法治是比丘。是初不定法。 “若比丘，共一女人，非屏覆处不可淫处坐，是比丘与女人，说粗恶淫欲语。可信优婆夷，二法中一一法说：若僧伽婆尸沙、若波夜提。若比丘自言：‘我坐是处。’应二法中随所说法治：若僧伽婆尸沙、若波夜提，随可信优婆夷所说，种种余法治是比丘。是二不定法。”“诸大德！已说二不定法，今问诸大德是中清净不？”(第二、第三亦如是问。)“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，半月半月波罗提木叉中说。 “若比丘，三衣具足讫，迦絺那衣时，长衣乃至十日应畜。若过畜，尼萨耆波夜提。 “若比丘，三衣具足讫，迦絺那衣时 现代汉语译本： ‘各位！如果想指出这位比丘的罪过，这位比丘的罪过是无法消除的，各位比丘也可以责备他，这个处理方式应该是这样。’‘现在问各位大德，这里是否清净？’（第二次、第三次也这样问。）‘各位大德！这里清净，因为大家默然不语，这件事就这样决定了。’ ‘各位大德！这是两个不定法，在半月半月的波罗提木叉（Patimokkha，戒律）中宣说。 ‘如果比丘，与一个女人，独自在隐蔽的可行淫处坐。可信的优婆夷（Upasika，女居士），应该说这位比丘犯了三种罪中的一种：波罗夷（Parajika，断头罪）、僧伽婆尸沙（Sanghavasesa，僧残罪）、或波夜提（Payattika，单堕罪）。如果比丘自己说：‘我坐在这个地方。’应该根据他所说的罪名来判处：波罗夷、僧伽婆尸沙、或波夜提，或者根据可信的优婆夷所说的其他罪名来判处这位比丘。这是第一个不定法。 ‘如果比丘，与一个女人，在非隐蔽的不可行淫处坐，这位比丘与女人说粗俗的淫欲之语。可信的优婆夷，应该说两种罪中的一种：僧伽婆尸沙、或波夜提。如果比丘自己说：‘我坐在这个地方。’应该根据他所说的罪名来判处：僧伽婆尸沙、或波夜提，或者根据可信的优婆夷所说的其他罪名来判处这位比丘。这是第二个不定法。’‘各位大德！已经说了两个不定法，现在问各位大德，这里是否清净？’（第二次、第三次也这样问。）‘各位大德！这里清净，因为大家默然不语，这件事就这样决定了。’ ‘各位大德！这是三十个尼萨耆波夜提法（Nissaggiya Pacittiya，舍堕罪），在半月半月的波罗提木叉（Patimokkha，戒律）中宣说。 ‘如果比丘，三衣（tricivara）已经完备，在迦絺那衣时（Kathina，功德衣），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）已经完备，在迦絺那衣时（Kathina，功德衣）
English
English version: ‘Venerables, if you wish to accuse this bhikkhu (monk) of an offense, this bhikkhu's offense cannot be dismissed. The bhikkhus can also rebuke him. This is how it should be done.’ ‘Now I ask the venerable ones, is this matter clear?’ (The second and third times are asked in the same way.) ‘Venerables, this matter is clear because of your silence. Thus, this matter is concluded.’ ‘Venerables, these are the two undetermined rules, recited in the Patimokkha (code of monastic discipline) every half-month. ‘If a bhikkhu (monk) sits with a woman alone in a secluded and suitable place for sexual intercourse, a trustworthy Upasika (female lay devotee) should accuse the bhikkhu of one of three offenses: Parajika (defeat), Sanghavasesa (formal meeting), or Payattika (expiation). If the bhikkhu says, ‘I sat in this place,’ he should be punished according to the offense he admits: Parajika, Sanghavasesa, or Payattika, or according to other offenses the trustworthy Upasika accuses the bhikkhu of. This is the first undetermined rule. ‘If a bhikkhu sits with a woman in a non-secluded and unsuitable place for sexual intercourse, and the bhikkhu speaks coarse and lustful words to the woman, a trustworthy Upasika should accuse him of one of two offenses: Sanghavasesa or Payattika. If the bhikkhu says, ‘I sat in this place,’ he should be punished according to the offense he admits: Sanghavasesa or Payattika, or according to other offenses the trustworthy Upasika accuses the bhikkhu of. This is the second undetermined rule.’ ‘Venerables, the two undetermined rules have been recited. Now I ask the venerable ones, is this matter clear?’ (The second and third times are asked in the same way.) ‘Venerables, this matter is clear because of your silence. Thus, this matter is concluded.’ ‘Venerables, these are the thirty Nissaggiya Pacittiya (offenses entailing forfeiture and expiation) rules, recited in the Patimokkha (code of monastic discipline) every half-month. ‘If a bhikkhu (monk) has completed his three robes (tricivara), during the Kathina (robe-cloth offering) season, he should keep an extra robe for no more than ten days. If he keeps it longer, it is a Nissaggiya Pacittiya (offense entailing forfeiture and expiation).’ ‘If a bhikkhu (monk) has completed his three robes (tricivara), during the Kathina (robe-cloth offering) season, --------------------------------------------------------------------------------
Chinese
，三衣中若离一一衣余处宿，尼萨耆波夜提；除僧羯磨。 “若比丘，三衣具足讫，迦絺那衣时，若得非时衣，是比丘若须衣得自手取物，应疾作比丘衣畜。若得足者好，若不足若知更有得处，若为满故，是比丘是衣乃至一月应畜。若过一月畜，尼萨耆波夜提。 “若比丘，从非亲里比丘尼边取衣，尼萨耆波夜提；除贸易。 “若比丘，使非亲里比丘尼浣故衣，若染若打，尼萨耆波夜提。 “若比丘，从非亲里居士、若居士妇乞衣得者，尼萨耆波夜提；除因缘。因缘者，夺衣、失衣、烧衣、濡衣，是名因缘。 “若比丘，夺衣、失衣、烧衣、漂衣，从非亲里居士、若居士妇乞衣。若非亲里居士、若居士妇自恣多与衣，是比丘若欲取，乃至上下衣应受。若过受，尼萨耆波夜提。 “若比丘，非亲里居士、若居士妇，为办衣价念言：‘我如是如是衣价，买如是如是衣，与某甲比丘。’是比丘先不自恣，为好衣故少作因缘，便到非亲里居士、若居士妇所，作如是言：‘汝等善哉！办如是如是衣价，买如是如是衣与我，为好故。’若得是衣，尼萨耆波夜提。 “若比丘，非亲里居士、若居士妇，各各办衣价，念言：‘我如是如是衣价，买如是如是衣，与某甲比丘。’是比丘先不自 现代汉语译本 如果比丘在三衣（ticīvara）中，离开其中任何一件衣服过夜，除非有僧团的羯磨（saṃghakamma，僧团的正式决议），否则构成尼萨耆波夜提（nissaggiyapācittiya，一种需要舍弃并忏悔的罪）。 ‘如果比丘已经具备了全套三衣，并且在迦絺那衣时（kathina，雨季安居结束后的一个月），获得了非时之衣（指非应时获得的衣服），这位比丘如果需要衣服，可以用自己的手去取，并且应该尽快制作成比丘的衣服并持有。如果得到的衣服足够就好，如果不足够，并且知道还有其他可以获得的地方，为了补足，这位比丘对于这件衣服，最多可以持有一个月。如果超过一个月持有，构成尼萨耆波夜提。 ‘如果比丘从非亲属的比丘尼那里接受衣服，构成尼萨耆波夜提；除非是贸易交换。’ ‘如果比丘让非亲属的比丘尼洗旧衣服，或者染色，或者捶打，构成尼萨耆波夜提。’ ‘如果比丘从非亲属的居士（gahapati，在家信徒）或者居士妇那里乞讨得到衣服，构成尼萨耆波夜提；除非有因缘。因缘指的是，衣服被夺走、丢失、烧毁、浸湿，这些叫做因缘。’ ‘如果比丘的衣服被夺走、丢失、烧毁、漂走，从而从非亲属的居士或者居士妇那里乞讨衣服。如果非亲属的居士或者居士妇自愿多给衣服，这位比丘如果想要接受，最多只能接受上下衣（antarvāsa和uttarāsaṅga）。如果接受超过这个数量的衣服，构成尼萨耆波夜提。’ ‘如果非亲属的居士或者居士妇，为了准备衣服的价格，心里想：‘我用这些这些衣服的价格，买这些这些衣服，给某甲比丘。’这位比丘事先没有被邀请，为了得到更好的衣服，稍微制造一些因缘，就到非亲属的居士或者居士妇那里，这样说：‘你们真好！准备了这些这些衣服的价格，买这些这些衣服给我，为了更好。’如果得到了这件衣服，构成尼萨耆波夜提。 ‘如果非亲属的居士或者居士妇，各自准备衣服的价格，心里想：‘我用这些这些衣服的价格，买这些这些衣服，给某甲比丘。’这位比丘事先没有自
English
English version If a bhikkhu, should he dwell apart from any one of the three robes (ticīvara) even for one night, unless with the agreement of the Sangha (saṃghakamma, a formal resolution of the monastic community), it is to be forfeited and confessed (nissaggiyapācittiya, an offense requiring forfeiture and confession). ‘If a bhikkhu, having completed the full set of three robes, and it being the kathina (the period after the rains retreat), should he receive an untimely robe (a robe received out of season), that bhikkhu, if he needs a robe, may take the material with his own hand, and should quickly make it into a bhikkhu’s robe and keep it. If he gets enough, that is good; if it is not enough, and he knows there is another source, for the sake of completing it, that bhikkhu may keep that robe for up to one month. If he keeps it for longer than one month, it is to be forfeited and confessed. ‘If a bhikkhu should receive a robe from a bhikkhuni who is not a relative, it is to be forfeited and confessed; except in exchange.’ ‘If a bhikkhu should have a bhikkhuni who is not a relative wash an old robe, or dye it, or beat it, it is to be forfeited and confessed.’ ‘If a bhikkhu should beg for and receive a robe from a householder (gahapati, a lay devotee) or a householder’s wife who is not a relative, it is to be forfeited and confessed; except for a reason. A reason is: the robe was taken away, lost, burned, or soaked; this is called a reason.’ ‘If a bhikkhu’s robe is taken away, lost, burned, or washed away, and he begs for a robe from a householder or a householder’s wife who is not a relative. If the householder or householder’s wife who is not a relative voluntarily gives more robes, that bhikkhu, if he wishes to accept, should accept only up to the lower and upper robes (antarvāsa and uttarāsaṅga). If he accepts more than this, it is to be forfeited and confessed.’ ‘If a householder or a householder’s wife who is not a relative prepares the price of a robe, thinking: ‘With this price of a robe, I will buy such and such a robe, and give it to such and such a bhikkhu.’ That bhikkhu, not having been invited beforehand, creates a slight reason for the sake of a good robe, and goes to the householder or the householder’s wife who is not a relative, saying thus: ‘It is good that you have prepared this price of a robe, buy such and such a robe for me, for the sake of it being good.’ If he obtains that robe, it is to be forfeited and confessed. ‘If householders or householder’s wives who are not relatives each prepare the price of a robe, thinking: ‘With this price of a robe, I will buy such and such a robe, and give it to such and such a bhikkhu.’ That bhikkhu, not having been invited before --------------------------------------------------------------------------------