Chinese
语，若二若三乃至众多，语诸比丘言：‘长老！莫谏此比丘，此比丘非恶心。何以故？此比丘所说如法如律，此比丘知说非不知说，此比丘所说我等心所欲喜乐忍可。此比丘所欲喜乐忍可，我亦如是喜乐忍可。’诸比丘言：‘大德！莫作是语言：“此比丘所说如法如律，此比丘知说非不知说。此比丘喜乐忍可，我亦如是喜乐忍可。”何以故？此比丘所说非法非律，此比丘非知说。大德！汝莫欲破和合僧。大德！当乐和合共僧和合。僧今和合欢喜不诤，同一住同一师学，如水乳合，于佛法中增益安乐住。大德！舍是破僧诤事。’诸比丘如是谏时，舍者善；若不舍者，诸比丘应三谏，舍是事故。乃至三谏，舍者善；若不舍，僧伽婆尸沙。 “若诸比丘，依聚落城邑住，污种姓、行恶行。污种姓亦见亦闻亦知，行恶行亦见亦闻亦知。诸比丘语此比丘言：‘长老！汝污种姓、行恶行。汝污种姓亦见亦闻亦知，行恶行亦见亦闻亦知。长老！汝污种姓、行恶行。汝等出去，不应此中住。’彼比丘语诸比丘言：‘诸比丘有爱、有恚、有痴、有怖。有余同行比丘，有驱者、有不驱者。’诸比丘应语此比丘言：‘长老！莫作是语言：“僧有爱、有恚、有痴、有怖。有余同行比丘，有驱者、有不驱者。”何以故？诸比丘不爱、不恚、 现代汉语译本：如果（有）两个、三个乃至众多的比丘，对比丘们说：‘长老！不要劝谏这位比丘，这位比丘没有恶意。为什么呢？这位比丘所说符合佛法和戒律，这位比丘知道该说什么，不该说什么，这位比丘所说的是我们内心所希望、喜欢、认可的。这位比丘所希望、喜欢、认可的，我们也同样希望、喜欢、认可。’（其他）比丘们说：‘大德！不要这样说：“这位比丘所说符合佛法和戒律，这位比丘知道该说什么，不该说什么。这位比丘喜欢认可的，我们也同样喜欢认可。”为什么呢？这位比丘所说的并不符合佛法和戒律，这位比丘并非知道该说什么。大德！你不要想要破坏僧团的和合。大德！应当乐于和合，共同与僧团和合。僧团现在和合欢喜，没有争端，同一居住，同一师父教导，如同水乳交融，在佛法中增长安乐。大德！舍弃这种破坏僧团的争端。’当比丘们这样劝谏时，如果（他）舍弃（这种行为）就好；如果不舍弃，比丘们应该劝谏三次，让他舍弃这种事情。乃至劝谏三次，舍弃就好；如果不舍弃，（则犯）僧伽婆尸沙（僧残罪）。 如果（有）一些比丘，依靠聚落（jùluò，村庄）或城邑（chéngyì，城镇）居住，（他们）是污浊种姓（wū zhuó zhǒng xìng，出身卑贱）的人，行为恶劣。（他们）是污浊种姓这件事，（其他比丘）也看见、听见、知道；（他们）行为恶劣这件事，（其他比丘）也看见、听见、知道。比丘们对比丘说：‘长老！你是污浊种姓的人，行为恶劣。你是污浊种姓这件事，（我们）也看见、听见、知道；你行为恶劣这件事，（我们）也看见、听见、知道。长老！你是污浊种姓的人，行为恶劣。你们出去，不应该住在这里。’那位比丘对比丘们说：‘比丘们有爱、有恨、有痴、有恐惧。还有其他的同修比丘，有的驱赶（我），有的不驱赶（我）。’比丘们应该对比丘说：‘长老！不要这样说：“僧团有爱、有恨、有痴、有恐惧。还有其他的同修比丘，有的驱赶（你），有的不驱赶（你）。”为什么呢？比丘们没有爱、没有恨、没有痴、
English
English version: If two or three, or even many, *bhikkhus* (比丘, monks) say to the *bhikkhus*: 'Venerable ones! Do not admonish this *bhikkhu*, this *bhikkhu* is not of evil intent. Why is that? What this *bhikkhu* says is in accordance with the *Dhamma* (佛法, the teachings of the Buddha) and the *Vinaya* (戒律, the monastic rules), this *bhikkhu* knows what to say and what not to say, what this *bhikkhu* says is what we desire, like, and approve of in our hearts. What this *bhikkhu* desires, likes, and approves of, we also desire, like, and approve of in the same way.' The *bhikkhus* say: 'Venerable Sirs! Do not say such words: 'What this *bhikkhu* says is in accordance with the *Dhamma* and the *Vinaya*, this *bhikkhu* knows what to say and what not to say. What this *bhikkhu* likes and approves of, we also like and approve of in the same way.' Why is that? What this *bhikkhu* says is not in accordance with the *Dhamma* and the *Vinaya*, this *bhikkhu* does not know what to say. Venerable Sirs! You should not want to break the harmony of the *Sangha* (僧团, monastic community). Venerable Sirs! You should delight in harmony, and together be in harmony with the *Sangha*. The *Sangha* is now in harmony, joyful, without disputes, dwelling together, learning from the same teacher, like milk and water mixed together, increasing in happiness and dwelling in the *Buddha-Dhamma* (佛法, the teachings of the Buddha). Venerable Sirs! Abandon this dispute that breaks the *Sangha*.' When the *bhikkhus* admonish in this way, it is good if he abandons (this behavior); if he does not abandon it, the *bhikkhus* should admonish him three times, to abandon this matter. Even after three admonishments, it is good if he abandons it; if he does not abandon it, (it is an offense entailing) *Sanghādisesa* (僧伽婆尸沙, a formal meeting of the Sangha). If there are some *bhikkhus* who, relying on a *grāma* (聚落, village) or *nagara* (城邑, town), are of impure lineage (污浊种姓) and engage in evil conduct. That they are of impure lineage, (other *bhikkhus*) have seen, heard, and know; that they engage in evil conduct, (other *bhikkhus*) have seen, heard, and know. The *bhikkhus* say to this *bhikkhu*: 'Venerable Sir! You are of impure lineage and engage in evil conduct. That you are of impure lineage, (we) have seen, heard, and know; that you engage in evil conduct, (we) have seen, heard, and know. Venerable Sir! You are of impure lineage and engage in evil conduct. You should leave, you should not dwell here.' That *bhikkhu* says to the *bhikkhus*: 'The *bhikkhus* have love, hatred, delusion, and fear. There are other fellow *bhikkhus*, some who drive (me) away, and some who do not drive (me) away.' The *bhikkhus* should say to that *bhikkhu*: 'Venerable Sir! Do not say such words: 'The *Sangha* has love, hatred, delusion, and fear. There are other fellow *bhikkhus*, some who drive (you) away, and some who do not drive (you) away.' Why is that? The *bhikkhus* do not have love, do not have hatred, do not have delusion, --------------------------------------------------------------------------------
Chinese
不痴、不怖。长老！汝污种姓、行恶行。汝污种姓亦见亦闻亦知，行恶行亦见亦闻亦知。污种姓，行恶行，汝舍此有爱有恚有痴有怖语。’是比丘如是谏时，舍者善；若不舍者，诸比丘应三谏，舍是事故。乃至三谏，舍者善；若不舍，僧伽婆尸沙。 “若比丘，恶口，于戒律中学、如来法中如法如毗尼，自身不受谏，语诸比丘言：‘长老！莫向我说若善不善，我亦不向诸长老说若善不善。长老！止，莫谏我。’诸比丘谏此比丘言：‘大德！于佛戒法中学如法如律，自身当受谏，莫不受谏。大德！如法如律谏诸比丘，诸比丘亦如法如律谏大德。何以故？如是具足，如来、应供、等正觉弟子众得增长。种种相谏展转相教，各各悔过、各各共语。’彼比丘如是谏时，舍者善；若不舍，诸比丘应三谏，舍是事故。乃至三谏，舍者善；若不舍，僧伽婆尸沙。” “诸大德！我已说十三僧伽婆尸沙法，九初犯、四乃至三谏。若比丘犯一一法，随知覆藏，应行别宿。行别宿竟，僧中六夜行摩那埵。卑下行净意竟，应与除罪，顺法行二十僧中灭罪。若少一人不满二十灭是比丘罪，是比丘罪不得除。诸比丘亦有犯。此法如是。今问诸大德是中清净不？”(如是三说) “诸大德是中清净，默然故，是事如是持。” 现代汉语译本： ‘不要愚痴，不要恐惧。长老！你玷污了种姓，做了恶行。你玷污种姓的事情，我们都看见、听见、也知道了；你做恶行的事情，我们也看见、听见、也知道了。你这个玷污种姓、做了恶行的人，应当舍弃这种带有爱欲、嗔恚、愚痴、恐惧的话语。’当比丘这样劝诫时，如果他肯舍弃是最好的；如果不肯舍弃，众比丘应当劝诫他三次，让他舍弃这件事。乃至劝诫三次，如果他肯舍弃是最好的；如果不肯舍弃，就犯了僧伽婆尸沙（Sanghavasesa，僧残）。 ‘如果有个比丘，说话恶毒，在戒律中学习、在如来（Tathagata）的教法中如法如律，自己不接受劝诫，反而对其他比丘说：‘长老们！不要对我讲什么是善、什么是不善，我也不会对你们讲什么是善、什么是不善。长老们！停止吧，不要劝诫我。’众比丘应当劝诫这个比丘说：‘大德！在佛陀的戒律和教法中学习，应当如法如律地接受劝诫，不要不接受劝诫。大德！你如法如律地劝诫其他比丘，其他比丘也应当如法如律地劝诫你。为什么呢？因为这样才能使如来、应供（Arhat）、等正觉（Samyaksambuddha）的弟子众增长。大家互相劝诫，互相教导，各自忏悔过错，互相交流。’当比丘这样被劝诫时，如果他肯舍弃是最好的；如果不肯舍弃，众比丘应当劝诫他三次，让他舍弃这件事。乃至劝诫三次，如果他肯舍弃是最好的；如果不肯舍弃，就犯了僧伽婆尸沙（Sanghavasesa，僧残）。’ ‘诸位大德！我已经说了十三条僧伽婆尸沙法（Sanghavasesa，僧残），其中九条是初犯即犯，四条是经过三次劝诫后才犯。如果比丘犯了其中任何一条，知道后加以隐瞒，就应当进行别宿（Parivasa）。别宿结束后，在僧团中进行六夜的摩那埵（Manatta）。在卑下的状态下以清净的心意行事结束后，应当给予除罪，按照正法，在二十位僧人中进行灭罪。如果少于二十位僧人，就不能为这个比丘除罪，这个比丘的罪业就无法消除。诸位比丘也会犯这些法。这些法就是这样。现在问诸位大德，这里面清净吗？’（这样说了三遍） ‘诸位大德，这里面清净，因为大家默然不语，这件事就这样成立了。’
English
English version: 'Do not be foolish, do not be afraid. Elder! You have defiled your lineage and committed evil deeds. We have seen, heard, and known that you have defiled your lineage; we have seen, heard, and known that you have committed evil deeds. You who have defiled your lineage and committed evil deeds should abandon these words of love, hatred, delusion, and fear.' When a bhikkhu (monk) is admonished in this way, it is good if he abandons it; if he does not abandon it, the bhikkhus should admonish him three times to abandon this matter. Even after three admonishments, it is good if he abandons it; if he does not abandon it, he commits a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha). 'If a bhikkhu is malicious in speech, learning in the discipline and the Dharma (teachings) of the Tathagata (the Buddha), according to the Dharma and the Vinaya (monastic rules), and does not accept admonishment himself, but says to the other bhikkhus: 'Elders! Do not tell me what is good or not good, and I will not tell you what is good or not good. Elders! Stop, do not admonish me.' The bhikkhus should admonish this bhikkhu, saying: 'Venerable one! Learning in the Buddha's discipline and Dharma, you should accept admonishment according to the Dharma and the Vinaya, and not refuse admonishment. Venerable one! You should admonish the other bhikkhus according to the Dharma and the Vinaya, and the other bhikkhus should also admonish you according to the Dharma and the Vinaya. Why is that? Because in this way, the community of disciples of the Tathagata, Arhat (worthy one), Samyaksambuddha (perfectly enlightened one) will grow. They will admonish each other in various ways, teach each other, confess their faults, and communicate with each other.' When a bhikkhu is admonished in this way, it is good if he abandons it; if he does not abandon it, the bhikkhus should admonish him three times to abandon this matter. Even after three admonishments, it is good if he abandons it; if he does not abandon it, he commits a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha).' 'Venerable ones! I have now recited the thirteen Sanghavasesa (offenses requiring initial and subsequent meetings of the Sangha) rules, nine of which are committed upon the first offense, and four of which are committed after three admonishments. If a bhikkhu commits any one of these offenses and conceals it after knowing it, he should undergo Parivasa (probation). After completing Parivasa, he should undergo Manatta (penance) for six nights in the Sangha. After acting with a pure mind in a humble state, he should be absolved of the offense, and according to the Dharma, the offense should be removed in a Sangha of twenty bhikkhus. If there are fewer than twenty bhikkhus, the offense of this bhikkhu cannot be removed, and his offense will not be eliminated. Bhikkhus may also commit these offenses. These are the rules. Now I ask the venerable ones, are you clear on this?' (This is said three times) 'Venerable ones, you are clear on this, because you remain silent. Thus, this matter is established.' --------------------------------------------------------------------------------
Chinese
“诸大德！此二不定法，半月半月说解脱戒经中来。 “若比丘，共一女人独在覆障处、无人见处坐说欲事。有信优婆夷，三法中一一法说，若波罗夷、若僧伽婆尸沙、若波逸提。是坐处比丘自言：‘我犯是罪。’于三法中应一一治，若婆罗夷、若僧伽婆尸沙、若波夜提。如有信优婆夷所说，应如法治是比丘。是名不定法。 “若比丘，共一女人不覆处坐。有信优婆夷，二法中一一法说，若僧伽婆尸沙、若波逸提。是坐比丘自言：‘我犯是罪。’二法中应一一治，若僧伽婆尸沙、若波逸提。如有信优婆夷所说，应如法治是比丘。是名不定法。” “诸大德！我已说二不定法。今问诸大德是中清净不？”(如是三说) “诸大德是中清净，默然故，是事如是持。” “诸大德！此三十尼萨耆波逸提法，半月半月说解脱戒经中来。 “若比丘，衣已竟，出迦絺那衣，畜长衣经十日得持。若过畜，尼萨耆波逸提。 “若比丘，衣已竟，出迦絺那衣，于三衣中离一一衣，异处经一宿，除僧羯磨，尼萨耆波逸提。 “若比丘，衣已竟，出迦絺那衣，得非时衣，欲须便受，受已疾成衣。若足者善，若不足得畜至一月。若过畜，尼萨耆波逸提。 “若比丘，共与非亲里 现代汉语译本 ‘诸位大德！这二条不定法，是半月半月诵说的解脱戒经中的内容。’ ‘如果比丘，与一个女人单独在隐蔽的地方、没有人的地方坐着，谈论关于情欲的事情。有可信的优婆夷（Upasika，女居士），用三种罪名中的任何一种来指控，即波罗夷（Parajika，断头罪）、僧伽婆尸沙（Sanghavasesa，僧残罪）或波逸提（Payattika，单堕罪）。这个坐着的比丘自己承认：‘我犯了这种罪。’那么，应该用这三种罪名中的任何一种来处罚，即波罗夷、僧伽婆尸沙或波逸提。就像可信的优婆夷所说的那样，应该依法惩处这个比丘。这叫做不定法。’ ‘如果比丘，与一个女人在不隐蔽的地方坐着。有可信的优婆夷，用两种罪名中的任何一种来指控，即僧伽婆尸沙或波逸提。这个坐着的比丘自己承认：‘我犯了这种罪。’那么，应该用这两种罪名中的任何一种来处罚，即僧伽婆尸沙或波逸提。就像可信的优婆夷所说的那样，应该依法惩处这个比丘。这叫做不定法。’ ‘诸位大德！我已经说了两条不定法。现在问诸位大德，这里面清净吗？’（这样说了三遍） ‘诸位大德，这里面清净，因为大家默然不语，这件事就这样决定了。’ ‘诸位大德！这三十条尼萨耆波逸提法（Nissaggiya Pacittiya，舍堕罪），是半月半月诵说的解脱戒经中的内容。’ ‘如果比丘，做衣服的事情已经结束，从迦絺那衣（Kathina，功德衣）中出来，储存过长的衣服，经过十天还可以持有。如果超过时间储存，犯尼萨耆波逸提罪。’ ‘如果比丘，做衣服的事情已经结束，从迦絺那衣中出来，对于三衣中的任何一件，离开放置的地方过一夜，除非有僧团的羯磨（Kamma，业，行动），犯尼萨耆波逸提罪。’ ‘如果比丘，做衣服的事情已经结束，从迦絺那衣中出来，得到非时之衣，想要的时候就接受，接受后迅速做成衣服。如果足够了就好，如果不够可以储存到一个月。如果超过时间储存，犯尼萨耆波逸提罪。’ ‘如果比丘，共同与非亲属……’