Chinese
“若复苾刍，以染缠心与女人身相触，若捉手、若捉臂、若捉发、若触一一身分，作受乐心者，僧伽伐尸沙。 “若复苾刍，以染缠心共女人，作鄙恶不轨淫欲相应语，如夫妻者，僧伽伐尸沙。 “若复苾刍，以染缠心，于女人前自叹身言：‘姊妹！若苾刍与我相似，具足尸罗、有胜善法、修梵行者，可持此淫欲法而供养之。’若苾刍如是语者，僧伽伐尸沙。 “若复苾刍，作媒嫁事，以男意语女、以女意语男，若为成妇及私通事，乃至须臾顷，僧伽伐尸沙。 “若复苾刍，自乞作小房，无主为己作，当应量作。此中量者，长佛十二张手、广七张手。是苾刍应将苾刍众往观处所，彼苾刍众应观处所是应法净处、无诤竞处、有进趣处。若苾刍于不应法不净处，有诤竞处、无进趣处，自乞作房无主自为己，不将诸苾刍往观处所，于如是处过量作者，僧伽伐尸沙。 “若复苾刍，作大住处，有主为众作。是苾刍应将苾刍众往观处所，彼苾刍众应观处所，是应法净处、无诤竞处、有进趣处。若苾刍于不应法处，不净处、有诤竞处、无进趣处，作大住处，有主为众作，不将诸苾刍往观处所，于如是处造大住处者，僧伽伐尸沙。 “若复苾刍，怀瞋不舍，故 现代汉语译本： ，除非在梦中，僧伽伐尸沙（僧团残罪）。 ‘如果又有比丘，以被染污的心与女人的身体互相接触，或者拉手、或者拉胳膊、或者拉头发、或者触摸身体的各个部分，并因此产生快乐的想法，僧伽伐尸沙（僧团残罪）。’ ‘如果又有比丘，以被染污的心与女人，说一些低俗、不正当、与淫欲相关的言语，就像夫妻之间说的话一样，僧伽伐尸沙（僧团残罪）。’ ‘如果又有比丘，以被染污的心，在女人面前自我赞叹说：‘姊妹！如果比丘像我一样，具足戒律、有殊胜的善法、修行梵行，可以拿这种淫欲之法来供养他。’如果比丘这样说，僧伽伐尸沙（僧团残罪）。’ ‘如果又有比丘，做媒嫁的事情，用男方的心意告诉女方、用女方的心意告诉男方，无论是为了促成婚姻还是私通的事情，哪怕只是须臾片刻，僧伽伐尸沙（僧团残罪）。’ ‘如果又有比丘，自己请求建造小房间，没有施主为他建造，应当按照规定的尺寸建造。这里所说的尺寸是，长十二佛手、宽七佛手。这位比丘应当带领比丘僧众前往观察地点，那些比丘僧众应当观察这个地点是否是符合佛法、清净的地方、没有争端的地方、有进步的地方。如果比丘在不符合佛法、不清净的地方，有争端的地方、没有进步的地方，自己请求建造房间，没有施主自己为自己建造，不带领众比丘前往观察地点，在这样的地方建造超过规定尺寸的房间，僧伽伐尸沙（僧团残罪）。’ ‘如果又有比丘，建造大的住所，有施主为僧众建造。这位比丘应当带领比丘僧众前往观察地点，那些比丘僧众应当观察这个地点是否是符合佛法、清净的地方、没有争端的地方、有进步的地方。如果比丘在不符合佛法的地方，不清净的地方、有争端的地方、没有进步的地方，建造大的住所，有施主为僧众建造，不带领众比丘前往观察地点，在这样的地方建造大的住所，僧伽伐尸沙（僧团残罪）。’ ‘如果又有比丘，怀着嗔恨不肯放下，故意
English
English version: , except in a dream, Sanghavasesa (formal meeting to resolve a serious offense). 'If again a Bhikkhu (monk), with a mind possessed by lust, engages in physical contact with a woman's body, whether by grasping her hand, grasping her arm, grasping her hair, or touching any part of her body, with the intention of deriving pleasure, Sanghavasesa (formal meeting to resolve a serious offense).' 'If again a Bhikkhu (monk), with a mind possessed by lust, speaks to a woman in a vulgar, improper, and sexually suggestive manner, like the words exchanged between husband and wife, Sanghavasesa (formal meeting to resolve a serious offense).' 'If again a Bhikkhu (monk), with a mind possessed by lust, praises himself before a woman, saying: 'Sister! If a Bhikkhu (monk) like me, possessing virtue (Sila), having superior good qualities, and practicing the holy life (Brahmacharya), were to be offered this act of sexual intercourse.' If a Bhikkhu (monk) speaks in this way, Sanghavasesa (formal meeting to resolve a serious offense).' 'If again a Bhikkhu (monk), acts as a matchmaker, conveying the man's intentions to the woman, or the woman's intentions to the man, whether for the purpose of marriage or for a secret affair, even for a moment, Sanghavasesa (formal meeting to resolve a serious offense).' 'If again a Bhikkhu (monk), requests to build a small dwelling for himself, without a patron to build it for him, it should be built according to the prescribed measurements. The measurements are: twelve Buddha-hand spans in length and seven hand spans in width. The Bhikkhu (monk) should take the Sangha (community of monks) to inspect the site. The Sangha (community of monks) should inspect the site to ensure it is a place that is in accordance with the Dharma (teachings), a clean place, a place without disputes, and a place with progress. If the Bhikkhu (monk) requests to build a dwelling for himself in a place that is not in accordance with the Dharma (teachings), an unclean place, a place with disputes, and a place without progress, without a patron to build it for him, and does not take the Bhikkhus (monks) to inspect the site, and builds a dwelling exceeding the prescribed measurements in such a place, Sanghavasesa (formal meeting to resolve a serious offense).' 'If again a Bhikkhu (monk), builds a large dwelling, with a patron to build it for the Sangha (community of monks). The Bhikkhu (monk) should take the Sangha (community of monks) to inspect the site. The Sangha (community of monks) should inspect the site to ensure it is a place that is in accordance with the Dharma (teachings), a clean place, a place without disputes, and a place with progress. If the Bhikkhu (monk) builds a large dwelling in a place that is not in accordance with the Dharma (teachings), an unclean place, a place with disputes, and a place without progress, with a patron to build it for the Sangha (community of monks), and does not take the Bhikkhus (monks) to inspect the site, and builds a large dwelling in such a place, Sanghavasesa (formal meeting to resolve a serious offense).' 'If again a Bhikkhu (monk), harboring anger and not relinquishing it, deliberately --------------------------------------------------------------------------------
Chinese
于清净苾刍以无根波罗市迦法谤，欲坏彼净行。后于异时，若问、若不问，知此是无根谤。彼苾刍由瞋恚故作是语者，僧伽伐尸沙。 “若复苾刍，怀瞋不舍，故于清净苾刍以异非分波罗市迦法谤，欲坏彼净行。后于异时，若问、若不问，知此是异非分事，以少相似法而为毁谤。彼苾刍由瞋恚故作是语者，僧伽伐尸沙。 “若复苾刍，兴方便欲破和合僧，于破僧事坚执不舍。诸苾刍应语彼苾刍言：‘具寿！莫欲破和合僧坚执而住。具寿！应与众僧和合共住，欢喜无诤，一心一说如水乳合，大师教法令得光显安乐久住。具寿！汝可舍破僧事。’诸苾刍如是谏时，舍者善。若不舍者，应可再三殷勤正谏，随教应诘，令舍是事。舍者善；若不舍者，僧伽伐尸沙。 “若复苾刍，若一、若二、若多，与彼苾刍共为伴党，同邪违正随顺而住。时此苾刍语诸苾刍言：‘大德！莫共彼苾刍有所论说，若好、若恶。何以故？彼苾刍是顺法律、依法律，语言无虚妄。彼爱乐者，我亦爱乐。’诸苾刍应语此苾刍言：‘具寿！莫作是说：“彼苾刍是顺法律、依法律，语言无虚妄。彼爱乐者，我亦爱乐。”何以故？彼苾刍非顺法律、不依法律，语言皆虚妄。汝莫乐破僧，当乐和合僧，应与僧和合，欢喜无诤，一心一说如水乳 现代汉语译本：如果一个清净的比丘（bhiksu，佛教出家男众）被毫无根据的波罗市迦法（pārājika，断头罪，佛教戒律中最严重的罪行）诽谤，意图破坏他的清净修行。之后，无论是否有人询问，如果得知这是毫无根据的诽谤，而那个比丘因为嗔恚（dvesa，佛教中的一种负面情绪）而说了这样的话，这属于僧伽伐尸沙（saṃghāvaśeṣa，仅次于波罗市迦的重罪，需要僧团忏悔）。 如果一个比丘怀着不舍的嗔恚，故意用不属于波罗市迦的罪名诽谤清净的比丘，意图破坏他的清净修行。之后，无论是否有人询问，如果得知这是不属于波罗市迦的事情，只是用一些相似之处来进行诽谤，而那个比丘因为嗔恚而说了这样的话，这属于僧伽伐尸沙。 如果一个比丘，发起方便想要破坏僧团（saṃgha，佛教僧侣团体）的和合，并且对于破坏僧团的事情坚持不舍。其他的比丘应该告诉那个比丘说：‘具寿（āyuṣmat，对年长比丘的尊称）！不要想要破坏和合的僧团而坚持不放。具寿！应该与众僧和合共住，欢喜无诤，一心一说如同水乳交融，大师（佛陀）的教令才能光显，安乐才能长久住世。具寿！你应该放弃破坏僧团的事情。’当其他的比丘这样劝谏的时候，如果他放弃了，那是好的。如果不放弃，应该再三殷勤地劝谏，按照教导应该诘责，让他放弃这件事。如果他放弃了，那是好的；如果不放弃，这属于僧伽伐尸沙。 如果一个比丘，或者一个、或者两个、或者多个，与那个比丘结成朋党，一同邪恶违背正法，随顺他而住。这时，这些比丘告诉其他的比丘说：‘大德（bhante，对僧侣的尊称）！不要和那个比丘有所谈论，无论是好是坏。为什么呢？因为那个比丘是顺从法律、依靠法律的，他的语言没有虚妄。他所喜爱的人，我也喜爱。’其他的比丘应该告诉这个比丘说：‘具寿！不要这样说：“那个比丘是顺从法律、依靠法律的，他的语言没有虚妄。他所喜爱的人，我也喜爱。”为什么呢？因为那个比丘不是顺从法律、不依靠法律的，他的语言都是虚妄的。你不要喜欢破坏僧团，应当喜欢和合的僧团，应当与僧团和合，欢喜无诤，一心一说如同水乳交融。
English
English version: If a pure bhiksu (monk) is falsely accused of a pārājika (defeat, the most severe offense in Buddhist monastic rules) offense without any basis, intending to ruin his pure conduct. Later, whether asked or not, if it is known that this is a baseless accusation, and that bhiksu spoke those words out of dvesa (hatred, aversion), it constitutes a saṃghāvaśeṣa (formal meeting offense, a serious offense requiring a formal meeting of the sangha for resolution). If a bhiksu, harboring unabandoned hatred, deliberately accuses a pure bhiksu of an offense that is not a pārājika, intending to ruin his pure conduct. Later, whether asked or not, if it is known that this is not a pārājika matter, but rather an accusation based on minor similarities, and that bhiksu spoke those words out of hatred, it constitutes a saṃghāvaśeṣa. If a bhiksu initiates means to break up the harmony of the sangha (community of monks), and persistently clings to the matter of breaking up the sangha. The other bhiksus should tell that bhiksu, 'Āyuṣmat (Venerable Sir)! Do not desire to break up the harmonious sangha and cling to it. Āyuṣmat! You should dwell in harmony with the sangha, joyful and without contention, with one mind and one voice like milk and water mixed together, so that the Master's (Buddha's) teachings may be illuminated, and happiness may abide for a long time. Āyuṣmat! You should abandon the matter of breaking up the sangha.' When the other bhiksus advise him in this way, if he abandons it, that is good. If he does not abandon it, he should be earnestly advised again and again, and rebuked according to the teachings, so that he abandons this matter. If he abandons it, that is good; if he does not abandon it, it constitutes a saṃghāvaśeṣa. If a bhiksu, whether one, two, or many, forms a faction with that bhiksu, dwelling together in evil, opposing the Dharma, and following him. Then, these bhiksus say to the other bhiksus, 'Bhante (Venerable Sir)! Do not speak with that bhiksu about anything, whether good or bad. Why? Because that bhiksu is in accordance with the law, relies on the law, and his words are not false. Whoever he loves, I also love.' The other bhiksus should tell this bhiksu, 'Āyuṣmat! Do not say, “That bhiksu is in accordance with the law, relies on the law, and his words are not false. Whoever he loves, I also love.” Why? Because that bhiksu is not in accordance with the law, does not rely on the law, and his words are all false. You should not delight in breaking up the sangha, but should delight in the harmonious sangha, and should be in harmony with the sangha, joyful and without contention, with one mind and one voice like milk and water mixed together.' --------------------------------------------------------------------------------
Chinese
合，大师教法令得光显安乐久住。具寿！可舍破僧恶见顺邪违正劝作诤事坚执而住。’诸苾刍如是谏时，舍者善。若不舍者，应可再三殷勤正谏，随教应诘，令舍是事。舍者善；若不舍者，僧伽伐尸沙。 “若复众多苾刍，于村落城邑住，污他家、行恶行，污他家亦众见闻知，行恶行亦众见闻知。诸苾刍应语彼苾刍言：‘具寿！汝等污他家、行恶行，污他家亦众见闻知，行恶行亦众见闻知，汝等可去，不应住此。’彼苾刍语诸苾刍言：‘大德有爱、恚、怖、痴，有如是同罪苾刍，有驱者、有不驱者。’时诸苾刍语彼苾刍言：‘具寿！莫作是语：“诸大德有爱、恚、怖、痴，有如是同罪苾刍，有驱者、有不驱者。”何以故？诸苾刍无爱、恚、怖、痴，汝等污他家、行恶行，污他家亦众见闻知，行恶行亦众见闻知。具寿！汝等应舍爱恚等言。’诸苾刍如是谏时，舍者善。若不舍者，应可再三殷勤正谏，随教应诘，令舍是事。舍者善；若不舍者，僧伽伐尸沙。 “若复苾刍，恶性不受人语，诸苾刍于佛所说戒经中，如法如律劝诲之时，不受谏语，言：‘诸大德！莫向我说少许若好、若恶，我亦不向诸大德说若好、若恶。诸大德止！莫劝我、莫论说我。’诸苾刍语是苾刍言：‘具寿！汝莫不受谏语，诸苾刍于戒经 现代汉语译本： ‘朋友们，这位长老坚持着破坏僧团的邪见，违背正法，劝人争斗，顽固不化，导致大师的教法无法彰显，安乐无法长久。朋友们！应该劝他放弃这种破坏僧团的邪见，顺从正法，停止劝人争斗的行为，如果他能听劝放弃，那是最好。如果他不听劝，应该再三恳切地劝谏，按照教规责问他，让他放弃这种行为。如果他能听劝放弃，那是最好；如果他不听劝，就犯了僧伽伐尸沙（Sanghavasesa，僧残罪）。’ ‘如果有很多比丘（Bhiksu，出家男子）住在村落或城镇中，玷污他人家庭，行为恶劣，玷污他人家庭的事情很多人都亲眼见到或听说，行为恶劣的事情也有很多人亲眼见到或听说。其他比丘应该对这些比丘说：‘朋友们！你们玷污他人家庭，行为恶劣，玷污他人家庭的事情很多人都亲眼见到或听说，行为恶劣的事情也有很多人亲眼见到或听说，你们应该离开这里，不应该住在这里。’这些比丘却对其他比丘说：‘各位长老因为有爱、有恨、有恐惧、有愚痴，所以对于同样犯了罪的比丘，有的驱逐，有的不驱逐。’这时，其他比丘应该对这些比丘说：‘朋友们！不要这样说：“各位长老因为有爱、有恨、有恐惧、有愚痴，所以对于同样犯了罪的比丘，有的驱逐，有的不驱逐。”为什么呢？因为各位比丘没有爱、没有恨、没有恐惧、没有愚痴。你们玷污他人家庭，行为恶劣，玷污他人家庭的事情很多人都亲眼见到或听说，行为恶劣的事情也有很多人亲眼见到或听说。朋友们！你们应该放弃这种爱恨等等的言论。’其他比丘这样劝谏时，如果他们能听劝放弃，那是最好。如果他们不听劝，应该再三恳切地劝谏，按照教规责问他们，让他们放弃这种言论。如果他们能听劝放弃，那是最好；如果他们不听劝，就犯了僧伽伐尸沙（Sanghavasesa，僧残罪）。’ ‘如果有个比丘（Bhiksu，出家男子）性情恶劣，不接受别人的劝告，当其他比丘按照佛陀所说的戒经，如法如律地劝导他时，他不接受劝谏，说：‘各位长老！不要对我讲任何好坏，我也不对各位长老讲任何好坏。各位长老请住口！不要劝我，不要议论我。’其他比丘应该对这个比丘说：‘朋友！你不要不接受劝告，当其他比丘按照戒经