English
English version: 'If (a bhikkhu) goes outside the boundary of the Sangha (monastic community), hears that the assembly has already distributed the kathina-cloth (a special cloth distributed at the end of the rainy season), and generates a feeling of joy in the bhikkhu, this is also considered to be the distribution of the kathina-cloth.' The fourth section's summary verse says: 'Granting learning, etc., not upholding, performing the act is not a reproach, Twelve people become a reproach, the impure violate the root.' The origin and location are the same as before. The Venerable Upali (Upali, one of the Buddha's ten great disciples, foremost in discipline) asked the World-Honored One: 'Can a person who has been granted the precepts uphold all karma-laws (karma-law, rules for handling Sangha affairs)?' The Buddha said: 'No.' 'If it is panchaka (panchaka, five types of people) and other people with difficulties, can they?' The Buddha said: 'No.' 'Can a person who has been granted the precepts participate in voting (voting, casting ballots)?' The Buddha said: 'No.' 'Can a person who has violated the four major offenses (four major offenses, the most serious four offenses of a bhikkhu) participate in voting?' The Buddha said: 'No.' 'As the World-Honored One said: 'If the karma is performed lawfully for that person, then that person's reproach (reproach, objection) is not considered a reproach.' Then, if the karma is performed unlawfully for that person, is that person's reproach considered a reproach?' The Buddha said: 'This is considered a reproach.' 'If twelve types of people say when the Sangha dispatches (dispatch, sends): 'There is no need to dispatch me,' is their reproach considered a reproach?' The Buddha said: 'This is considered a reproach. However, these people, based on two situations, I secretly say that the reproach is not a reproach, referring to impure people.' 'Venerable One! As the World-Honored One said: 'An impure person's reproach is not a reproach.' Then, what is called impure?' The Buddha said: 'Whoever violates any one of the four defeats (four defeats, the most serious offenses a bhikkhu can commit, leading to expulsion from the Sangha), that is called an impure person.' (What is said to be based on two situations: one, performing the karma lawfully for him; two, being an impure person) The fifth section's summary verse says: 'Should perform the act again, do not let him practice as a novice, Protect and use the mind well, the place of seeing is far from the place of hearing.' The origin and location are the same as before. The Venerable Upali asked the World-Honored One: 'If a person who has been granted the precepts performs the act for others, can the act be established after upholding the karma?' The Buddha said: 'It cannot be established, the act should be performed again. It is the same for those who have violated the four major offenses.' At that time, there was a novice (novice, a junior monk) who wanted to receive ordination (ordination, formally becoming a bhikkhu), and his preceptor (preceptor, the ordination teacher) prepared his robe and bowl (robe and bowl, the necessities of a bhikkhu), and the two teachers and --------------------------------------------------------------------------------
Chinese
证皆为唤来，为有他缘使令出界。彼之亲族闻欲近圆，来觅求寂见便将去，妨废胜业障碍近圆。时诸苾刍以缘白佛，佛言：“如转轮王最大长子已受灌顶将登位时，昼夜令人防护看守；此之求寂亦复如是，将近圆时极须防护。凡有求寂欲受近圆，汝等不应使令出外；置在见处离于闻处，向众虔诚合掌而住。” 第六子摄颂曰： 收摄于界内， 于众心降伏， 截柱及门框， 尼等同驱摈。 缘处同前。邬波离请世尊曰：“如世尊说：‘若为其人已作令怖羯磨，后于众中求乞收摄为解羯磨。’具足几法应收摄耶？”佛言：“具其五法方为收摄：一者心有踊悦、二者于众顺伏、三者于罪请除、四者表申礼敬、五者于其斗缘皆悉舍弃。”“大德！在何处所为作解法？”佛言：“可于界内。”“如世尊说：‘斗诤苾刍应可为作令怖羯磨。’正秉法时现不相伏者，此欲如何？”佛言：“为擎衣钵驱令出界；不肯出去，抱门柱者，所抱门柱咸可截却，若抱门框亦须斩截。”“所损柱门谁合料理？”佛言：“大众或可教化共俗修营。”“若苾刍尼为合斗者，此欲如何？”佛言：“作法驱摈一准苾刍。二众求寂及正学女，若众为作驱摈羯磨，不肯去者并可同前。”“大德！若苾刍、若苾刍尼行污家时，亦应为作 现代汉语译本： 如果证实这些求寂（Śrāmaṇera，沙弥）是被叫来的，或者因为其他原因被指使离开寺院的界限。他们的亲属听说他们即将受近圆戒（upasampadā，比丘戒），前来寻找，看到他们后就带走，妨碍了他们殊胜的修行事业，阻碍了他们受近圆戒。当时，一些比丘（bhikṣu）将此事禀告佛陀（Buddha）。佛陀说：‘就像转轮王（cakravartin）最大的儿子，在接受灌顶即将登基时，日夜都要派人防护看守一样；这些求寂也是如此，在即将受近圆戒时，必须极其小心地防护。凡是有求寂想要受近圆戒，你们不应该让他们外出；将他们安置在能看见的地方，远离喧嚣之处，让他们面向大众虔诚合掌而住。’ 第六子摄颂说： 收摄于界内，于众心降伏，截柱及门框，尼等同驱摈。 缘起的情况和之前一样。邬波离（Upāli）请问世尊（Bhagavan）说：‘正如世尊所说：‘如果已经对某人做了令怖羯磨（tarjanīya-karma，恐吓羯磨），之后又在大众中请求收回，解除羯磨。’具备哪些条件才应该收回呢？’佛陀说：‘具备以下五种条件才可以收回：一是心中充满喜悦，二是对于大众顺从降伏，三是对于所犯的罪过请求忏悔，四是表达敬意，五是对于争斗的因缘全部舍弃。’‘大德（bhadanta）！在什么地方为他做解羯磨呢？’佛陀说：‘可以在寺院的界限之内。’‘正如世尊所说：‘对于争斗的比丘，应该可以为他做令怖羯磨。’正在秉持正法时，如果有人不肯顺从，这该如何处理呢？’佛陀说：‘拿走他的衣钵，驱逐出寺院的界限；如果不肯出去，抱着门柱不放，可以把所抱的门柱都砍断，如果抱着门框，也必须斩断。’‘所损坏的柱子和门，谁来负责修理呢？’佛陀说：‘大众可以教化信众，共同出资修理。’‘如果有比丘尼（bhikṣuṇī）参与争斗，这该如何处理呢？’佛陀说：‘按照对比丘的处理方法，依法驱逐。对于二众的求寂和正学女（śikṣamāṇā，式叉摩那），如果大众对他们做了驱逐羯磨，不肯离去的，都可以按照之前的办法处理。’‘大德！如果比丘或比丘尼行为不检点，玷污了居士的家庭，也应该为他们做……’
English
English version: If it is verified that these Śrāmaṇeras (novice monks) were summoned, or for other reasons were instructed to leave the boundary of the monastery. Their relatives, hearing that they are about to receive the upasampadā (full ordination), come seeking them, and upon seeing them, take them away, hindering their meritorious practice and obstructing their upasampadā. At that time, some bhikṣus (monks) reported this matter to the Buddha. The Buddha said, 'Just as the eldest son of a cakravartin (wheel-turning king), when receiving the abhiseka (anointing) and about to ascend the throne, has people guarding and watching him day and night; so too are these Śrāmaṇeras, when they are about to receive upasampadā, they must be protected with utmost care. Whenever there are Śrāmaṇeras who wish to receive upasampadā, you should not allow them to go out; place them in a visible location, away from noisy places, and have them stand facing the assembly with palms together in reverence.' The sixth son's summary verse says: Gather within the boundary, subdue the mind to the assembly, cut the pillars and door frames, and expel the nuns together. The circumstances of the origin are the same as before. Upāli asked the Bhagavan (World-Honored One), 'As the Bhagavan said: 'If a tarjanīya-karma (act of censure) has been performed on someone, and later a request is made in the assembly to retract it and undo the karma,' what conditions must be met to retract it?' The Buddha said, 'The following five conditions must be met for retraction: first, the mind is filled with joy; second, one is obedient and submissive to the assembly; third, one requests forgiveness for the offenses committed; fourth, one expresses reverence; and fifth, one abandons all causes of conflict.' 'Venerable Sir (bhadanta)! Where should the act of undoing the karma be performed?' The Buddha said, 'It can be within the boundary of the monastery.' 'As the Bhagavan said: 'A bhikṣu who is engaged in disputes should be subject to a tarjanīya-karma.' If someone is not submissive while upholding the Dharma, how should this be handled?' The Buddha said, 'Take away his robes and bowl, and expel him from the boundary of the monastery; if he refuses to leave and clings to the doorpost, all the doorposts he clings to can be cut off, and if he clings to the doorframe, it must also be cut off.' 'Who is responsible for repairing the damaged pillars and doors?' The Buddha said, 'The assembly can teach and guide the laity to contribute to the repairs.' 'If a bhikṣuṇī (nun) is involved in the dispute, how should this be handled?' The Buddha said, 'The method of expulsion should be the same as for a bhikṣu. For Śrāmaṇeras and śikṣamāṇās (probationary nuns) of both communities, if the assembly performs an act of expulsion on them, and they refuse to leave, they can be handled in the same way as before.' 'Venerable Sir! If a bhikṣu or bhikṣuṇī behaves improperly and defiles a lay family, should they also be subjected to...' --------------------------------------------------------------------------------
Chinese
驱摈法耶？”佛言：“应作。二众求寂及正学女，皆同如是。” 第七子摄颂曰： 破戒应驱逐， 伏处亦皆除， 恼俗愿收谢， 余众咸同此。 缘处同前。邬波离请世尊曰：“如世尊说：‘破戒苾刍应驱摈。’者，谁当作摈？”佛言：“僧伽若不伏时，为持衣物驱之令出，抱柱门框并悉同前。”“大德！如世尊说：‘若有苾刍与诸居士共相轻毁，应可为作求谢羯磨。’若与苾刍共相轻毁，亦应与作求谢法不？”佛言：“应作。”“大德！若于尼处及下三众为轻毁者，亦应与作求谢法不？”佛言：“亦作。尼及下众若更互相恼，亦皆如是为作羯磨及驱摈法。” 第八子摄颂曰： 与求寂令怖， 为受成近圆， 五法成就时， 五夏离依去。 具寿邬波离请世尊曰：“若大众为求寂作令怖法，后时大众授彼近圆，得成受不？”佛言：“成受近圆，授者得罪；应先为其人作解羯磨。”“如世尊说：‘五法成就年满五夏得离依止随处游行，乃至十夏所到之处仍须依止。’者，如其四夏五法成就，得离依止随处游不？”佛言：“不得，令满五夏故。”“已满五夏五法仍亏，得离依止不？”佛言：“不得，五法亏故。”“年至三夏善通三藏，具证三明除尽三垢，此人亦须依止师 现代汉语译本： ‘应该驱逐吗？’佛说：‘应该这样做。比丘尼僧团和正学女（Siksamana，准备成为比丘尼的女子）也同样如此。’ 第七子摄颂说： 破戒者应驱逐，伏藏者也应除， 恼乱在家众应令其道歉，其余情况也应如此。 缘起处与之前相同。邬波离（Upali，佛陀的十大弟子之一，以持戒精严著称）请问世尊说：‘如世尊所说：‘破戒的比丘（Bhikkhu，佛教出家男众）应该驱逐。’那么，由谁来执行驱逐呢？’佛说：‘僧团如果不顺从，就拿走他的衣物，驱逐他出去，抱住柱子或门框等情况，都和之前一样处理。’‘大德！如世尊所说：‘如果有比丘与在家居士互相轻视毁谤，应该为他做求谢羯磨（忏悔仪式）。’如果与比丘互相轻视毁谤，也应该为他做求谢法吗？’佛说：‘应该做。’‘大德！如果在比丘尼（Bhikkhuni，佛教出家女众）处以及下三众（指式叉摩那、沙弥、沙弥尼）处进行轻视毁谤，也应该为他做求谢法吗？’佛说：‘也应该做。比丘尼以及下三众如果互相恼乱，也都要这样为他们做羯磨以及驱逐法。’ 第八子摄颂说： 使求寂者恐惧，为受戒者成就近圆戒， 五法成就时，五夏之后可离依止。 具寿邬波离（Upali）请问世尊说：‘如果大众为求寂者（Sramanera，沙弥）做了令其恐惧的法事，之后大众又授予他近圆戒（Upasampada，比丘戒），这样能成就受戒吗？’佛说：‘能成就受近圆戒，但授予者有罪；应该先为那个人做解除羯磨。’‘如世尊所说：‘五法成就，年满五夏（Vassa，出家年数）就可以离开依止，随处游行，乃至十夏所到之处仍然需要依止。’那么，如果他四年就五法成就，可以离开依止随处游行吗？’佛说：‘不可以，要让他满五夏。’‘已经满了五夏，但五法仍然有亏缺，可以离开依止吗？’佛说：‘不可以，因为五法有亏缺。’‘年龄到了三夏，精通三藏（Tripitaka，佛教经典），具证三明（Tevijja，宿命明、天眼明、漏尽明），除尽三垢（贪嗔痴），这个人也需要依止师吗？’