Chinese
后作随意。若苾刍至随意时，于他胜罪而生疑惑，或有不是他胜。若犯他胜，不共住者，不成苾刍。若不是不共住等，应且住然后随意。 若随意时，有苾刍或有说罪、若有羯磨其出说罪者，应先说罪，后当随意。其有羯磨出者，应先羯磨后方随意。 若随意时，或有苾刍自相谓曰：“汝身有罪。”其举罪苾刍不善身口意者，不应须语且为随意。 若随意时，有苾刍举罪者，应先观此人护身口意不？若此人身善口不善者，不应用语，应当随意。若能善护口于身不善者，亦不应用语。虽善护身口，而不闲三藏者，亦不应用语，且为随意。 若随意时，或有举罪苾刍，而善护身口，虽学三藏，不知深义，亦不晓了。应告彼云：“审谛观察，然后与我如法除罪。”应为随意。 若随意时，虽有苾刍，善护身口，亦学三藏，善知其义，晓了其事。而复心迷，至僧伽中，法说非法、非法说法，以非为是，说毗奈耶为非毗奈耶，非毗奈耶说为毗奈耶，来遮随意。僧应问言：“众中谁有其罪？复是何罪？为是他胜？为是僧伽伐尸沙、波罗底提舍尼、突色讫里多？为昼？为夜？为在道行？为在道傍？为是行时？为是住时？为立坐时？为在卧时？”若言：“犯四他胜，不犯僧残乃至恶作。”若言：“犯僧 现代汉语译本： 后来进行自恣（pravāraṇā，僧团在雨季安居结束时举行的仪式）时，如果比丘（bhikṣu，佛教僧侣）对他胜罪（pārājika，最严重的罪行，会导致逐出僧团）产生疑惑，或者存在一些并非他胜罪的情况。如果犯了他胜罪，并且不与僧团共住，就不能成为比丘。如果不是不共住等情况，应该先住下，然后再进行自恣。 如果在自恣时，有比丘正在说罪、或者有羯磨（karma，佛教仪式）正在进行，要将说罪者驱逐出去，应该先说罪，然后才能进行自恣。如果有羯磨要驱逐某人，应该先完成羯磨，然后才能进行自恣。 如果在自恣时，有比丘互相指责说：‘你身上有罪。’如果举罪的比丘在身、口、意方面表现不好，就不应该理会，先进行自恣。 如果在自恣时，有比丘举罪，应该先观察这个人是否守护好自己的身、口、意？如果这个人身行良好但口语不好，就不应该理会，应当进行自恣。如果能很好地守护口语但身行不好，也不应该理会。即使能很好地守护身口，但不熟悉三藏（Tripiṭaka，佛教经典），也不应该理会，先进行自恣。 如果在自恣时，有举罪的比丘，能够很好地守护身口，也学习了三藏，但不知道其中的深刻含义，也不了解事情的真相。应该告诉他：‘仔细观察，然后依法为我消除罪过。’应该进行自恣。 如果在自恣时，即使有比丘，能够很好地守护身口，也学习了三藏，善于理解其中的含义，了解事情的真相。但如果心智迷乱，在僧伽（saṃgha，佛教僧团）中，将合法的说成非法，将非法的说成合法，把非事说成是事，说毗奈耶（Vinaya，佛教戒律）为非毗奈耶，把非毗奈耶说成毗奈耶，来阻止自恣。僧团应该问：‘大众中谁有罪？又是什么罪？是他胜罪？还是僧伽伐尸沙（saṃghāvaśeṣa，仅次于他胜罪的重罪）、波罗底提舍尼（prātideśanīya，应忏悔的罪）、突色讫里多（duṣkṛta，轻罪）？是白天犯的？还是晚上犯的？是在路上犯的？还是在路旁犯的？是在行走时犯的？还是在停留时犯的？是站立坐着时犯的？还是在躺卧时犯的？’如果说：‘犯了四种他胜罪，没有犯僧残（saṃghāvaśeṣa）乃至恶作（duṣkṛta）。’如果说：‘犯了僧
English
English version: Later, when it comes to the Pravāraṇā (the ceremony held by the Saṃgha at the end of the rainy season retreat), if a Bhikṣu (Buddhist monk) has doubts about a Pārājika (the most severe offense, leading to expulsion from the Saṃgha) offense, or if there are some cases that are not Pārājika. If one has committed a Pārājika offense and does not live in communion with the Saṃgha, he cannot be a Bhikṣu. If it is not a case of non-communion, etc., one should stay first and then perform the Pravāraṇā. If, during the Pravāraṇā, there is a Bhikṣu who is confessing an offense, or if there is a Karma (Buddhist ritual) being performed to expel someone who is confessing an offense, the confession should be made first, and then the Pravāraṇā should be performed. If there is a Karma to expel someone, the Karma should be completed first, and then the Pravāraṇā can be performed. If, during the Pravāraṇā, some Bhikṣus accuse each other, saying, 'You have an offense.' If the Bhikṣu who is accusing does not have good conduct in body, speech, and mind, he should not be heeded, and the Pravāraṇā should be performed. If, during the Pravāraṇā, a Bhikṣu accuses someone of an offense, one should first observe whether this person guards his body, speech, and mind well. If this person's bodily conduct is good but his speech is not good, he should not be heeded, and the Pravāraṇā should be performed. If he can guard his speech well but his bodily conduct is not good, he should also not be heeded. Even if he can guard his body and speech well, but is not familiar with the Tripiṭaka (the Buddhist scriptures), he should also not be heeded, and the Pravāraṇā should be performed. If, during the Pravāraṇā, there is a Bhikṣu who accuses someone of an offense, and he guards his body, speech, and mind well, and has studied the Tripiṭaka, but does not know its profound meaning, nor understand the truth of the matter. He should be told: 'Observe carefully, and then remove my offense according to the Dharma.' The Pravāraṇā should be performed. If, during the Pravāraṇā, even if there is a Bhikṣu who guards his body, speech, and mind well, and has studied the Tripiṭaka, and is good at understanding its meaning, and understands the truth of the matter. But if his mind is confused, and in the Saṃgha (Buddhist community), he says what is lawful is unlawful, and what is unlawful is lawful, and says what is not a matter is a matter, and says the Vinaya (Buddhist monastic rules) is not the Vinaya, and says the non-Vinaya is the Vinaya, to obstruct the Pravāraṇā. The Saṃgha should ask: 'Who among the assembly has an offense? And what is the offense? Is it a Pārājika offense? Or is it a Saṃghāvaśeṣa (a serious offense second only to Pārājika), a Prātideśanīya (an offense to be confessed), or a Duṣkṛta (a minor offense)? Was it committed during the day? Or during the night? Was it committed on the road? Or by the side of the road? Was it committed while walking? Or while staying? Was it committed while standing or sitting? Or while lying down?' If he says: 'I have committed the four Pārājika offenses, but have not committed a Saṃghāvaśeṣa, or even a Duṣkṛta.' If he says: 'I have committed a Saṃghā --------------------------------------------------------------------------------
Chinese
伽伐尸沙，不犯四他胜乃至不犯恶作。”若言：“犯波逸底迦，不犯波罗市迦乃至恶作。”若言：“犯提舍尼，不犯四他胜乃至恶作。”若言：“犯突色讫里多，不犯他胜乃至提舍尼。”若言：“犯初他胜，不犯第二、第三乃至第四亦如是。”若言：“犯第二他胜，不犯初，乃至不犯第三第四亦如是。”若言：“犯第三他胜，不犯初二及第四亦如是。”若言：“犯初僧伽伐尸沙，不犯第二、乃至不犯第十三。”若言：“犯第二僧残，不犯第一、乃至不犯第十三。”若言：“犯第三僧残，不犯初二乃至第十一。”如是十三僧残，展转上下作句亦同上。若言：“犯初波逸底迦，不犯第二、乃至不是第九十。”若言：“是第二，不是初及第三乃至九十。”如是展转乃至九十作句亦如是。若言：“犯波罗底提舍尼，而是初、不是第二乃至第四亦如是。”若犯第二，不是初乃至三四，作句亦如是。若言：“犯突色讫里多，而是初不是第二，乃至终亦如是。”若言：“是夜中犯，不是昼。”或言：“昼不是夜。”或言：“是道非道傍，或道傍不是道。”或言：“行时不是住时。”或言：“住时不是行时。”或言：“立时不是坐时。”或言：“坐时不是立时。”或言：“坐时不是卧时。”亦如上。此苾刍说上诸事，众应具问。若前引 后违，如是不定者，不应取其语。若僧伽问已，而语不异，即应问言：“当见犯时，作何形相？出何言语？作何意趣？”若言：“犯他胜。”者，众应驱出，方作随意。若言：“犯僧伽波尸沙。”者，即应且置其事先为随意。若言：“犯波逸底迦提舍尼，乃至突色讫里多。”者，先应说悔，方为随意。 若至十五日作随意时，众多旧住苾刍集在一处，若五、或过，而为随意。复有少许旧住苾刍，不来共集随意。苾刍即作是念：“此有苾刍，不来至此，遂共生疑。我等不待彼来，今此随意，为成、不成？”作如是疑，即便随意。彼少苾刍后来至众，应更随意，其先随意人得越法罪，由非法故，余如长净法中已说。 具寿邬波离白佛言：“世尊大德！有苾刍安居，作随意时，问此中不有斗诤者、调哢者、难问者、将向王官等家者、禁闭人者、非法举罪者，来斯住处，现在苾刍是惭愧者不？”又问：“有如是斗诤恶人来，不知云何随意？”佛告邬波离：“若有如是恶人来急者，应二、三人向小界场中自为随意。若得者善；若不得者，应出迎之，为取衣钵，安慰问讯，种种濡语。安置房中已，应自急为随意。若得者善；若不得者，应为洗浴。若肯洗浴者，应令一人说法彼等听法，应自急为随意。若得者善；不得者 现代汉语译本： 如果后来违背，像这样不确定的人，不应该采纳他的话。如果僧团已经询问过，而他的说法没有改变，就应该问他说：‘当您犯戒的时候，是什么样的情形？说了什么话？心里是怎么想的？’如果他说：‘犯了他胜罪（Parajika，断头罪）。’，大众应该驱逐他，然后才能作随意（Pavarana，自恣）。如果他说：‘犯了僧伽婆尸沙罪（Sanghadisesa，僧残罪）。’，就应该暂且搁置他的事情，先作随意。如果他说：‘犯了波逸提迦罪（Pacittiya，单堕罪）、提舍尼罪（Patidesaniya，悔过罪），乃至突色讫里多罪（Dukkata，恶作罪）。’，应该先让他忏悔，然后才能作随意。 如果到了十五日作随意的时候，很多旧住的比丘聚集在一处，如果是五个或者超过五个，就可以作随意。如果有一些旧住的比丘，没有来一起聚集作随意。比丘就产生这样的想法：‘这里有比丘，没有来这里，于是大家就产生了怀疑。我们不等他们来，现在在这里作随意，是成立还是不成立？’产生这样的怀疑，就作了随意。那些少数的比丘后来来到大众中，应该重新作随意，先前作随意的人就犯了越法罪，因为是非法的缘故，其余的就像长净法（Posadha，布萨）中已经说过的。 具寿邬波离（Upali）禀告佛陀说：‘世尊大德！有比丘安居，作随意的时候，问这里面有没有争斗者、调戏者、难问者、将事情告到王官等人家里的人、禁闭他人的人、非法举罪的人，来到这个住处，现在的比丘是惭愧的人吗？’又问：‘如果有像这样争斗的恶人来了，不知道该如何作随意？’佛陀告诉邬波波离：‘如果有像这样恶人紧急来到，应该二、三个人到小的界场中自己作随意。如果可以作，很好；如果不可以作，应该出去迎接他们，为他们拿衣钵，安慰问候，用各种柔和的言语。安置在房间里之后，应该自己赶紧作随意。如果可以作，很好；如果不可以作，应该为他们洗浴。如果肯洗浴，应该让一个人为他们说法，他们听法，应该自己赶紧作随意。如果可以作，很好；如果不可以作，’
English
English version: If later he retracts, such an uncertain person, one should not accept his words. If the Sangha has already questioned him, and his statement does not change, then one should ask him: 'When you committed the offense, what was the situation like? What words did you speak? What were your intentions?' If he says: 'I committed a Parajika (defeat, expulsion) offense,' the assembly should expel him, and then perform Pavarana (invitation). If he says: 'I committed a Sanghadisesa (formal meeting) offense,' then one should set aside his matter for the time being and first perform Pavarana. If he says: 'I committed a Pacittiya (expiation), Patidesaniya (confession), or even a Dukkata (wrongdoing) offense,' then he should first confess, and then perform Pavarana. If, when it comes to the fifteenth day for performing Pavarana, many senior resident Bhikkhus gather in one place, if there are five or more, then Pavarana can be performed. If there are a few senior resident Bhikkhus who do not come to gather for Pavarana, the Bhikkhus then have this thought: 'There are Bhikkhus who have not come here, and so we have doubts. If we do not wait for them to come, and perform Pavarana here now, will it be valid or not?' Having such doubts, they then perform Pavarana. If those few Bhikkhus later come to the assembly, they should perform Pavarana again. Those who performed Pavarana earlier commit a transgression, because it was unlawful. The rest is as already explained in the Posadha (observance day) procedure. Reverend Upali (Upali) said to the Buddha: 'Venerable Lord! If Bhikkhus are in retreat, and when performing Pavarana, one asks whether there are any among us who are quarrelsome, mocking, difficult to question, who take matters to the royal officials or other families, who imprison others, who unlawfully accuse others, who have come to this dwelling, and whether the present Bhikkhus are ashamed?' And also asks: 'If such quarrelsome evil people come, how should Pavarana be performed?' The Buddha said to Upali: 'If such evil people come urgently, two or three people should go to a small boundary and perform Pavarana themselves. If it can be done, that is good; if it cannot be done, they should go out to greet them, take their robes and bowls, comfort and inquire, using various gentle words. After placing them in a room, they should quickly perform Pavarana themselves. If it can be done, that is good; if it cannot be done, they should bathe them. If they are willing to bathe, one person should teach them the Dharma, and they should listen to the Dharma, and they should quickly perform Pavarana themselves. If it can be done, that is good; if it cannot be done,' --------------------------------------------------------------------------------
Chinese
，应自向小界而为长净。彼苾刍若问言：‘今是随意时，汝等何故长净？’彼应报言：‘汝客苾刍，须知我旧住人，自有法则。’彼客苾刍谓言：‘合尔，共为长净。’事既了讫，待彼散已，更和合别为随意。” 若有住处作随意时，有病苾刍房中不来，不知云何作其随意？应报之曰：“若能来者来。若不能来，应将欲及随意来。”遣使往病苾刍所，报言：“汝往随意处。”若能去者善；若不能，应与欲随意。于随意时，有其四事：或有事无人、或有人无事、或俱有、俱无。云何名有事无人？若于随意时，无识解、无性识，不善知好事，亦不知作善。若近天神住处、或向天神住处、或妇女及童女、或骂彼天神种种恶说、或复作不净、或天神瞋恚，来至寺门，作如是言：“贤首等，汝所作不善，甚不如法，汝诸贤首岂合作如是如是事不？”而不的言：“某甲有过。”此名有事无人。云何名有人无事？至随意时，如前广说。天神瞋怒，来至寺门，作如是言：“某甲苾刍，于我有犯。”而不说言：“有如是罪过。”此名有人无事。云何名有事有人？谓说其罪过及人名字，是名有人有事。云何名无人无事？二俱无故，是名为四。 根本说一切有部毗奈耶随意事一卷 现代汉语译本：如果应该从小界开始进行长净仪式，如果有比丘问：‘现在是随意时，你们为什么还要进行长净？’他们应该回答说：‘你是客比丘，你应该知道我们这些老住户自有规矩。’如果客比丘说：‘好吧，一起进行长净。’事情结束后，等他们散去，再重新集合，单独进行随意仪式。”, 如果在进行随意仪式时，有生病的比丘在房间里无法前来，不知道该如何进行随意？应该告诉他说：‘如果能来就来，如果不能来，应该带来你的欲和随意。’派使者去生病的比丘那里，告诉他：‘你去随意的地方。’如果能去就好；如果不能去，应该给予欲和随意。在随意时，有四种情况：或者有事无人、或者有人无事、或者两者都有、或者两者都没有。什么叫做有事无人？如果在随意时，没有识别能力、没有性别的意识，不善于分辨好事，也不知道如何行善。如果住在靠近天神的地方、或者面向天神的地方、或者有妇女和童女、或者谩骂天神，说各种恶语、或者做出不净的行为、或者天神嗔怒，来到寺庙门口，这样说：‘贤首们（指僧团领袖），你们所做的不善，非常不如法，你们这些贤首怎么能做出这样这样的事情呢？’但不明确指出：‘某甲（指具体的人）有过错。’这叫做有事无人。什么叫做有人无事？到了随意时，如前面广泛所说。天神嗔怒，来到寺庙门口，这样说：‘某甲比丘（指具体的人），冒犯了我。’但不说：‘有这样的罪过。’这叫做有人无事。什么叫做有事有人？就是说出罪过和人的名字，这叫做有人有事。什么叫做无人无事？两者都没有，这就是所谓的四种情况。 《根本说一切有部毗奈耶随意事》第一卷