Chinese
肘； 广谓十肘半， 房量如是说。 不净有蛇蝎， 大小蜂蚁等； 有诤谓近道， 好树天王宅。 近河崖井等， 是谓无进趣； 如斯过若除， 合理房应作。 无指授为作， 无诤有势分； 苾刍不净处， 得罪谓吐罗。 一切过咸有， 定得于众教； 众过患悉除， 此舍皆无咎。 最初者或狂， 心乱病苦逼； 设造房无犯， 此是大开缘。 造大寺学处 有主毗诃罗， 本无其量数； 此中言大者， 谓量及珍财。 无根谤学处并假根事 说无根他胜， 欲坏彼净行， 及陈像似事， 此二今当说。 时有莲花色， 净信苾刍尼， 因事往池边， 来礼实力子。 去此处不远， 友地二相随， 取水往池边， 见两鹿交会。 既见是事已， 友地更相告， 苾刍苾刍尼， 汝见行淫不？ 告言我已见， 共说宿怨嫌； 像似事相谋， 欲坏实力子。 如是等缘起， 随说有差别； 诸智者应知， 斯成谤他罪。 破僧学处 屏谏及众谏， 乃至第三遮； 欲破一味僧， 便得众教罪。 遮时不作白， 说名为别谏； 告言汝具寿， 莫作不和合。 现代汉语译本 肘（古代长度单位）； 广度为十肘半， 房间的尺寸就是这样规定的。 不干净的地方有蛇蝎， 还有大小的蜜蜂蚂蚁等； 有争端的地方靠近道路， 好的树木是天王居住的地方。 靠近河流、悬崖、水井等， 这些都叫做没有进步； 如果能消除这些过失， 就应该合理地建造房屋。 没有得到指示就建造， 没有争端且有势力划分； 比丘（bhiksu，佛教出家男众）在不干净的地方， 犯的罪过叫做吐罗（thullaccaya，一种较轻的罪）。 如果一切过失都有， 就一定触犯了僧团的教规； 如果所有过患都消除， 这样的住所就没有过错。 最初建造的人如果精神错乱， 心神不定，被病痛折磨； 即使建造了房屋也没有罪过， 这是特别开许的情况。 建造大寺庙学处 有主的精舍（vihara，僧侣住所）， 本来就没有数量的限制； 这里说的大， 指的是规模和珍贵的财物。 无根诽谤学处以及假根事件 说没有根据的诽谤罪， 想要破坏他人清净的行为， 以及陈述相似的事情， 这两种情况现在要说明。 当时有莲花色（Uppalavanna，一位著名的比丘尼）， 非常虔诚的比丘尼， 因为有事去池塘边， 回来礼拜实力子（Saktiputra，一位比丘的名字）。 离这里不远的地方， 友地（Mitraka，一位比丘的名字）和另外一个人一起， 去池塘边取水， 看见两只鹿在交配。 既然看见了这件事， 友地就互相告诉对方， 比丘（bhiksu）和比丘尼（bhiksuni，佛教出家女众）， 你们看见他们行淫了吗？ 回答说我已经看见了， 共同诉说以前的怨恨嫌隙； 商量着捏造相似的事情， 想要破坏实力子（Saktiputra）的名声。 像这样的因缘， 随着所说内容有所差别； 有智慧的人应该知道， 这构成了诽谤他人的罪过。 破僧学处 私下劝诫以及大众劝诫， 乃至第三次劝阻； 想要破坏和合的僧团， 就犯了僧团的罪过。 劝阻的时候不做表白， 说这是分别劝诫； 告诉对方说，具寿（ayusmat，对僧侣的尊称）， 不要做出不和合的事情。
English
English version Elbow (an ancient unit of length); The width is ten and a half elbows, The size of the room is prescribed as such. Unclean places have snakes and scorpions, And bees, ants, large and small, etc.; Contentious places are near roads, Good trees are the dwellings of heavenly kings. Near rivers, cliffs, wells, etc., These are said to be without progress; If such faults can be removed, A suitable room should be built. Building without instruction, Without dispute and with division of power; A bhiksu (bhiksu, Buddhist monk) in an unclean place, Commits an offense called thullaccaya (a minor offense). If all faults are present, One certainly violates the monastic rules; If all faults are removed, This dwelling is without blame. If the initial builder is insane, Disturbed in mind, afflicted by suffering; Even if he builds a house, there is no offense, This is a specially permitted circumstance. Rules for Building Large Monasteries A monastery (vihara, monastic dwelling) with an owner, Originally has no limit in number; Here, 'large' refers to Scale and precious wealth. Rules on Groundless Accusations and False Claims Speaking of groundless accusations, Intending to destroy another's pure conduct, And presenting similar matters, These two situations will now be explained. At that time, Uppalavanna (Uppalavanna, a famous bhikkhuni), A bhikkhuni (bhiksuni, Buddhist nun) of great faith, Went to the pond for some reason, And returned to pay respects to Saktiputra (Saktiputra, the name of a bhiksu). Not far from this place, Mitraka (Mitraka, the name of a bhiksu) and another person, Went to the pond to fetch water, And saw two deer mating. Having seen this event, Mitraka told each other, 'Bhikkhu (bhiksu) and bhikkhuni (bhiksuni), Did you see them engaging in sexual intercourse?' They replied that they had seen it, And together spoke of past grievances; Plotting to fabricate similar events, Intending to ruin Saktiputra's (Saktiputra) reputation. Such are the causes, Varying with what is said; Wise people should know, This constitutes the offense of slandering others. Rules on Causing Schism in the Sangha Private admonition and public admonition, Even up to the third prohibition; Intending to break up the harmonious Sangha (Sangha, monastic community), One commits an offense against the Sangha. When prohibiting, not making a formal declaration, Is called separate admonition; Telling the other, 'Venerable (ayusmat, an honorific for monks), Do not do things that cause disharmony.'
Chinese
别谏劝不止， 应秉羯磨谏； 谓用白四法， 并诸助伴人。 和合谓一心， 建立二种破； 随顺破坏法， 十四种应知。 法说为非法， 非法说为法； 调伏说言非， 如是等应识。 评论非言诤， 犯诤及事诤； 此中四种诤， 觉慧者当知。 谓种种言说， 不和众异心； 缘此斗诤生， 说作评论诤。 若人因忿恼， 非法言相说； 由斯斗诤生， 故是非言诤。 有身及语心， 此三各一种； 或二二三种， 略言其六缘。 苾刍与女人， 不知同室宿； 未具至三夜， 此是身相应。 为女五六句， 与彼说法时； 非故心句增， 应知由语罪。 褒杀陀时问， 有过而覆藏； 此名为意罪， 应知得恶作。 有身及有心， 故意害生命； 不与取酒等， 此罪由二得。 五六句说已， 复故心增句； 此名心语二， 妄语亦同然。 故心兴杀害， 并言打彼身； 说名身语心， 造罪由三种。 云何善心中， 苾刍犯其罪？ 谓于佛殿上， 除草不令生。 又如作好心， 为供养佛故； 结鬘便得罪， 布列许无愆。 不故违圣言， 及僧伽制令； 此说是 现代汉语译本 如果劝诫无效，应当按照羯磨（Karma）的规定进行劝诫，也就是使用白四羯磨法（Baisi Karma method），并联合其他僧侣一起进行。 和合指的是一心一意，要建立两种破斥的方法。随顺破坏之法，有十四种情况应当了解。 将佛法说成非法，将非法说成佛法；将调伏（Du Fu）的行为说成不是调伏，这些都应当知晓。 评论、非言语的争论、犯戒的争论以及事件的争论；这四种争论，有觉悟和智慧的人应当明白。 种种的言语，不和谐，使大众产生异心；因为这些原因产生斗争，这被称为评论的争论。 如果有人因为愤怒和烦恼，用不符合佛法的言语互相指责；由于这些原因产生斗争，所以这是非言语的争论。 身、语、心各有单独的一种；或者两两组合，或者三种组合，简略地说有六种缘由。 比丘（Bichu）与女人，不知道同在一个房间里过夜；没有达到三个晚上，这是身体相应的罪过。 为了女人说了五六句话，在为她们说法的时候；不是故意增加语句，应当知道这是由于言语而产生的罪过。 在褒杀陀（Baosha Tuo）的时候提问，有过错却隐瞒不报；这被称为意念上的罪过，应当知道会得到恶作（Ezuo）的果报。 有身体的行为和有心念的活动，故意去伤害生命；不给予就拿取，饮酒等等，这些罪过是由身和心两种行为导致的。 说了五六句话之后，又故意增加语句；这被称为心和语两种行为，妄语也是同样的道理。 故意产生杀害的念头，并且说要打他的身体；这被称为身、语、心三种行为，造罪是由这三种行为导致的。 在善良的心境中，比丘（Bichu）会犯下什么样的罪过呢？比如在佛殿上，清除杂草不让它生长。 又比如以好的发心，为了供养佛陀的缘故；编织花鬘（Hua Man）就会得到罪过，但如果只是排列摆放，则没有罪过。 不是故意违背圣人的教诲，以及僧伽（Sengqie）制定的规章制度；这被认为是...
English
English version If admonishment is ineffective, it should be carried out according to the rules of Karma, that is, using the Baisi Karma method, and in conjunction with other monks. 'Harmony' refers to being of one mind and one heart, and two methods of refutation should be established. There are fourteen situations in accordance with the law of destruction that should be understood. To say that the Dharma is not the Dharma, and to say that what is not the Dharma is the Dharma; to say that the act of taming (Du Fu) is not taming, these should all be known. Criticism, non-verbal disputes, disputes over precepts, and disputes over events; these four types of disputes should be understood by those with awareness and wisdom. Various words and speeches that are not harmonious and cause the public to have different intentions; disputes arise because of these reasons, and this is called the dispute of criticism. If someone uses words that do not conform to the Dharma to accuse each other because of anger and annoyance; disputes arise because of these reasons, so this is the dispute of non-verbal language. Body, speech, and mind each have a single type; or two combinations, or three combinations, briefly speaking, there are six reasons. A Bhiksu (Bichu) and a woman, not knowing that they are staying overnight in the same room; not reaching three nights, this is the corresponding sin of the body. Saying five or six sentences for a woman, when explaining the Dharma to them; not intentionally adding sentences, it should be known that this is a sin caused by speech. Asking questions during Baosha Tuo, concealing mistakes without reporting them; this is called a sin of intention, and it should be known that one will receive the retribution of Ezuo. Having bodily actions and mental activities, intentionally harming life; taking without giving, drinking alcohol, etc., these sins are caused by both bodily and mental actions. After saying five or six sentences, intentionally adding sentences; this is called the two actions of mind and speech, and lying is the same principle. Intentionally generating the thought of killing, and saying to hit his body; this is called the three actions of body, speech, and mind, and creating sin is caused by these three actions. In a good state of mind, what kind of sins can a Bhiksu (Bichu) commit? For example, on the Buddha hall, removing weeds and not letting them grow. Also, for example, with a good intention, for the sake of offering to the Buddha; weaving flower garlands (Hua Man) will result in sin, but if they are simply arranged and placed, there is no sin. Not intentionally violating the teachings of the saints, and the rules and regulations established by the Sangha (Sengqie); this is considered...
Chinese
无记， 由其无恶心。 故心违越者， 斯皆是不善； 翻此善应知， 谓是傍乘义。 如是无量种， 造作于罪过； 斗诤缘斯起， 谓犯诤应知。 如斯白等事， 说非是善等； 斗诤生諠娆， 是事诤应知。 欲作破僧伽， 无知招恶作； 别谏若不舍， 斯成恶作愆。 白不舍吐罗， 及说初羯磨； 如是说第二， 最后获僧教。 随助破僧学处 于此随转人， 罪恶苾刍众； 别谏等差别， 如是悉同前。 污家学处 若有污家者， 说污二种殊： 一名为杂居， 第二谓受用。 杂居与女人， 作戏掉举等； 受用谓同食， 及采花果类。 谓眼耳意识， 见等三应知； 别谏等差殊， 如前恶作等。 恶性违谏学处 如是恶语人， 获得众教罪； 善言不肯顺， 名恶语应知。 遍学他胜等， 说名为学处； 应受教诲言， 顺于清净法。 已说同法等， 随顺大师教； 别谏等不舍， 轻重等同前。 如斯十三事， 教因僧处得； 九初便得罪， 四由三谏生。 二不定法 略于众教罪， 已说少相应； 不定我当陈， 大师言二法。 现代汉语译本 无记，是因为没有恶心。 所以，凡是心意违背正道的，都是不善的； 与此相反的，就是善，这应该理解为是傍乘的意义。 像这样，有无量种行为，会造作罪过； 争斗就是由此而起，这应该理解为是犯诤。 像白色等事物，说它们不是善等； 争斗会产生喧闹，这件事应该理解为是诤。 想要破坏僧伽（Samgha，僧团），因为无知而招致恶作（Dukkata，一种轻罪）； 如果被劝谏后仍然不舍弃，就会构成恶作的罪过。 不舍弃白色，吐罗（Thullaccaya，一种较重的罪），以及说最初的羯磨（Kamma，业，行动）； 像这样说第二次，最后会受到僧团的惩罚。 随助破僧学处 对于那些随顺破僧行为的人，罪恶的苾刍（Bhikkhu，比丘）众； 别谏等差别，像这样都与前面所说相同。 污家学处 如果有人玷污家，说明玷污有两种不同的情况： 一种叫做杂居，第二种叫做受用。 杂居是指与女人一起，做嬉戏、掉举等行为； 受用是指一同饮食，以及采摘花果之类的行为。 所谓眼、耳、意识，见等三种情况应该知晓； 别谏等差别，如前面的恶作等。 恶性违谏学处 像这样恶语伤人的人，会获得众教的罪过； 不肯顺从善意的劝告，就叫做恶语。 遍学他胜等，被称为学处； 应该接受教诲之言，顺从于清净的佛法。 已经说了同法等，随顺大师的教导； 别谏等不舍弃，轻重等同于前面所说。 像这样的十三件事，教诫的原因从僧团处获得； 最初的九件事立即得罪，后四件事由三次劝谏产生。 二不定法 简略地说了众教的罪过，已经说了少许相应的； 不定法我将要陈述，大师说了两种法。
English
English version 'Indeterminate' arises from the absence of evil intention. Therefore, whatever the mind transgresses, all of that is unwholesome; The opposite of this is wholesome, which should be understood as the meaning of 'collateral vehicle'. In this way, countless kinds of actions create transgressions; Strife arises from this, which should be understood as 'offense of contention'. Things like whiteness are said not to be wholesome, etc.; Strife gives rise to clamor, this matter should be understood as 'contention'. Intending to break the Sangha (community), ignorance invites Dukkata (wrongdoing); If, after being admonished, one does not abandon (the intention), it constitutes an offense of Dukkata. Not abandoning whiteness, Thullaccaya (a grave offense), and speaking of the initial Kamma (action, deed); Speaking thus a second time, one ultimately incurs the Sangha's censure. Training Rules Concerning Supporting the Dissolution of the Sangha For those who follow the act of dissolving the Sangha, the sinful Bhikkhus (monks); The differences in admonishment, etc., are all the same as mentioned before. Training Rules Concerning Defiling a Household If someone defiles a household, it is said that there are two distinct kinds of defilement: One is called 'mingling', and the second is called 'enjoying'. 'Mingling' refers to being with women, engaging in play, excitement, etc.; 'Enjoying' refers to eating together, and gathering flowers and fruits, etc. The so-called eye, ear, and mind consciousness, the three kinds of seeing, etc., should be known; The differences in admonishment, etc., are like the previous Dukkata, etc. Training Rules Concerning Obstinate Rejection of Admonishment A person who speaks harshly in this way incurs the offense of the Sangha's teachings; Not willing to comply with kind advice is called 'harsh speech'. Fully studying Parajika (defeat) etc., is called a training rule; One should accept the words of instruction, complying with the pure Dharma. Having spoken of 'sharing the Dharma' etc., following the Teacher's instructions; Not abandoning admonishment, etc., the gravity is the same as before. These thirteen matters, the cause of the teachings, are obtained from the Sangha; The first nine offenses are incurred immediately, the last four arise from three admonishments. Two Undetermined Rules Briefly, the offenses of the Sangha's teachings have been spoken of, having mentioned a few corresponding ones; I shall now explain the undetermined rules, the Teacher spoke of two rules.