English
English version There are three types of karma: karma experienced in the present life (现身受业), karma experienced in the next life (生受业), and karma experienced in a later life (后受业); karma that leads to evil destinies (趣恶业), karma that leads to heavenly destinies (趣天业), and karma that leads to Nirvana (趣涅槃业). There are three types of karma, and all karmas are included within them: white karma (白业, good karma), white second karma (白第二业, better good karma), and white fourth karma (白第四业, the best good karma). Furthermore, there are four types of actions (业): unlawful actions (非法作业), lawful actions (法作业), actions done by the community (群共作业), and actions that arise when karma ripens together (业齐集作业). Furthermore, there are four types of actions: actions of the Bhikkhu Sangha (比丘群业), collective actions of unlawful Karma (羯磨, Sangha business) that ripen together, collective actions of unlawful Karma done by the community, and actions of lawful Karma that ripen together. When performing lawful Karma, the Bhikkhus should not perform unlawful actions or actions done by the community. Unlawful actions and actions that ripen together should not be performed. Lawful actions and actions of the community should also not be performed. Lawful actions and actions that ripen together should be performed, as I have heard. Here, there are three things that should be known: first, white karma (白业, pure karma); second, expulsion karma (摈罚业, karma of expulsion and punishment); and third, karma that is neither white nor expulsion (非白非摈罚业, karma that is neither pure nor expulsion). What is called white karma? After shaving the head, one requests and receives the novice monk's precepts (沙弥戒) by informing the Sangha, and even when receiving the precepts of a fully ordained Bhikkhu (大比丘戒), one first informs the Sangha and then receives them. If one is not permitted, one cannot receive the Bhikkhu Dharma. Everything is like this. If there is something to be done, one must inform the Sangha, and it can only be done if permitted; if not permitted, it cannot be done. Therefore, it is called white karma Karma (白业羯磨, Sangha business conducted through informing). What is called expulsion karma? If there is a Bhikkhu who does not follow the Buddha's teachings, either he informs the Sangha himself, or another informs the Sangha, the Sangha gathers and, according to the severity of his offense, rebukes him and expels him. Or if someone is expelled and punished, and before his offense is completed, he commits it again, the Sangha rebukes him again. Such things are all called expulsion karma. What is called neither white nor expulsion? If there is a Bhikkhu whom the Sangha assigns to manage the monastery's dwellings, this action is neither white karma nor expulsion karma. Furthermore, if the Sangha initially appoints this person as the manager of the dwellings through Karma (羯磨, Sangha business), this is also neither white nor expulsion karma. This action is called neither white nor expulsion. Furthermore, the resolution of Karma is not the same. For example, if a Bhikkhu's belongings are lost in Karma (羯磨, Sangha business), this Karma is neither white karma nor expulsion karma, so there is a difference. The Karma of receiving merit robes is also like this. For example, the Karma of establishing a great boundary (结大界羯磨, defining the Sangha's activity area) and the Karma of purifying the land (净地羯磨), these are not included in white karma or expulsion karma. Furthermore, there are two types of Karma: --------------------------------------------------------------------------------
Chinese
一为人；二为法。何等为法羯磨？如白已说波罗提木叉戒自恣，如平僧坊地、差营事人、差分衣钵人，如为受迦絺那衣、舍迦絺那衣、结界舍界、离衣宿。先布萨却安居者，诸比丘檀越请安居。安居日满，比丘尼为饮食美故不去，檀越心生疲厌。诸比丘即往白佛。佛即制：安居竟，比丘尼若过一日，波逸提。若大比丘，突吉罗。齐集自恣，问法答法、问毗尼答毗尼。问法者迦叶是，答法者阿难是。问毗尼者迦叶是，答毗尼者优波离是。俱名依法羯磨。云何名依人羯磨？如度沙弥法，先白后剃发受戒。如行波利婆沙日未满更犯，还行本事，行摩那埵、行阿浮诃那，与现前毗尼、忆念毗尼。因闼婆摩罗子被谤故，佛制忆念毗尼。因难提伽比丘本清净心受戒，失心所作违于毗尼。后还得本心，诸比丘谤言犯罪。此比丘自言：‘我本失心时，所作不觉不知。’佛言：‘痴狂心所作不犯。’是故此比丘从众僧乞不痴毗尼。 “云何名自知比丘？佛在世时常自说戒。忽至说戒日，说戒时至，初夜中夜诸比丘请佛说戒，佛默然不说。目连以天眼观此众中谁不清净，佛不说也。见一比丘不清净。目连即起捉臂牵出。佛即告目连言：‘何以不审？悉问之。诸比丘应自知，所以初夜中夜佛不言者，外有恶贼故尔。’尔时舍卫国诸比丘 斗讼，此应灭之。云何得灭？众中三藏比丘，当取其语和合灭之。有比丘字诃德，有风热乱心故，与诸外道论义，言辞错乱前后不定，为外道所笑。诸比丘白佛。佛呼此比丘在前，语言：‘汝莫乱心故与人论议。言应定实。’现前诃责现前灭之。尔时舍卫国诸比丘诤讼，佛告诸比丘：‘各各相向五体投地，如草敷地灭所诤讼，犯事后当忏悔除灭。’从诃责羯磨乃至知种种杂物人羯磨，此是依人羯磨。 “有羯磨成事不成、有事成羯磨不成、有俱成、有俱不成。羯磨者，法也。事者，人也。云何名事成羯磨不成者？此人清净一切无诸障碍，是名事成。羯磨不成者，或言语不具亦前后不次第说不明了，是名羯磨不成。何者名为羯磨成事不成？羯磨成者，言语具足前后次第说亦明了，是名羯磨成。事不成者，有人诸根不具及余障碍，是名事不成。又俱成者，羯磨及人此二皆具，故言俱成。俱不成者，羯磨及人二俱不足，是名俱不成。 “应止羯磨者，诸比丘皆集，但所作不如法，应羯磨作法不羯磨作、应白作法不白作，众中有持毗尼行清净者说言：‘此非法非律，是不应作。’即止不作，是名止羯磨。不应止羯磨者，众僧齐集，所作亦皆如法，众中无讥慊者，是名不应止羯磨。此二章，卑犍度中广说章。卑者， 现代汉语译本 争斗诉讼，应该平息它。如何平息呢？僧团中精通三藏的比丘，应当采取调和的办法来平息争端。有一位比丘名叫诃德（音译，含义未知），因为风热病导致心神紊乱，与外道辩论时，言辞错乱，前后不一致，被外道嘲笑。众比丘将此事禀告佛陀。佛陀叫诃德比丘到面前，告诫他说：‘你不要因为心神紊乱就与人辩论，言语应当确定真实。’当面呵斥，当面平息此事。当时，舍卫国（地名）的比丘们发生争讼，佛陀告诉众比丘：‘各自面向对方，五体投地，如同用草覆盖地面一样平息争讼，犯错之后应当忏悔消除。’从呵责羯磨（佛教仪式，通过呵斥来纠正错误）乃至知道种种杂物的人的羯磨，这都是依据人的羯磨。 ‘有羯磨成就而事情不成就，有事情成就而羯磨不成就，有两者都成就，有两者都不成就。羯磨，指的是法（佛教教义）。事情，指的是人。’什么叫做事情成就而羯磨不成就呢？这个人清净，一切没有障碍，这叫做事情成就。羯磨不成就，指的是或者言语不完整，或者前后说话没有次序，说得不明白，这叫做羯磨不成就。什么叫做羯磨成就而事情不成就呢？羯磨成就，指的是言语完整，前后有次序，说得也很明白，这叫做羯磨成就。事情不成就，指的是有人诸根不全，或者有其他障碍，这叫做事情不成就。又，什么叫做两者都成就呢？羯磨和人这两者都具备，所以说两者都成就。什么叫做两者都不成就呢？羯磨和人两者都不具备，这叫做两者都不成就。 ‘应该停止的羯磨是，众比丘都聚集了，但是所作不如法，应该羯磨作法却不羯磨作法，应该用白法（公开宣布）却不用白法，僧团中有持守毗尼（戒律）行为清净的人说：‘这不符合佛法，不符合戒律，是不应该做的。’就停止不做，这叫做停止羯磨。不应该停止的羯磨是，僧众都聚集了，所作也都如法，僧团中没有人批评指责，这叫做不应该停止羯磨。’这两章，在《卑犍度》（律藏的组成部分）中广为解说。卑，
English
English version Litigation and disputes should be extinguished. How can they be extinguished? The Bhikkhus (monks) in the Sangha (community) who are versed in the Tripitaka (Three Baskets, the Buddhist canon) should take their words and harmonize them to extinguish the dispute. There was a Bhikkhu named Hede (transliteration, meaning unknown), who, due to wind-heat disordering his mind, debated with heretics, his words were confused, inconsistent, and he was laughed at by the heretics. The Bhikkhus reported this to the Buddha. The Buddha called this Bhikkhu before him and said: 'Do not debate with others when your mind is disordered. Your words should be definite and truthful.' He rebuked him in person and extinguished the matter then and there. At that time, the Bhikkhus in Shravasti (place name) were in dispute, and the Buddha told the Bhikkhus: 'Each of you should face the other, prostrate yourselves with the five limbs touching the ground, and extinguish the dispute as if covering the ground with grass. After committing an offense, you should repent and eliminate it.' From the Karma (ritual act) of rebuke to the Karma of knowing various miscellaneous people, this is the Karma based on people. 'There is Karma that is accomplished but the matter is not, there is a matter that is accomplished but the Karma is not, there are both accomplished, and there are both not accomplished. Karma refers to the Dharma (Buddhist teachings). The matter refers to the person.' What is meant by the matter being accomplished but the Karma not being accomplished? This person is pure and has no obstacles, this is called the matter being accomplished. The Karma not being accomplished refers to either the words being incomplete, or the order of speaking being inconsistent, or not speaking clearly, this is called the Karma not being accomplished. What is meant by the Karma being accomplished but the matter not being accomplished? The Karma being accomplished refers to the words being complete, the order being consistent, and speaking clearly, this is called the Karma being accomplished. The matter not being accomplished refers to someone whose faculties are incomplete or has other obstacles, this is called the matter not being accomplished. Furthermore, what is meant by both being accomplished? Both the Karma and the person are complete, therefore it is said that both are accomplished. What is meant by both not being accomplished? Both the Karma and the person are incomplete, this is called both not being accomplished. 'Karma that should be stopped is when the Bhikkhus are all gathered, but what is done is not in accordance with the Dharma, what should be done by Karma is not done by Karma, what should be done by announcement (Bai Fa) is not done by announcement, and among the Sangha there are those who uphold the Vinaya (monastic rules) and whose conduct is pure who say: 'This is not in accordance with the Dharma, not in accordance with the Vinaya, and should not be done.' Then stop doing it, this is called stopping the Karma. Karma that should not be stopped is when the Sangha is gathered, and what is done is in accordance with the Dharma, and there is no criticism or blame among the Sangha, this is called Karma that should not be stopped.' These two chapters are explained extensively in the Bhikshuni-khandhaka (part of the Vinaya Pitaka). 'Bi' (卑), -------------------------------------------------------------------------------- 国名也。
Chinese
“摈出有二种羯磨：一永摈；二为调伏故摈。调伏者，未忏悔中间，及饮食坐起言语，一切僧法事皆不得同，是名摈出。调伏羯磨，此人若刚强永无改悔，尽此一身不复得同僧事。尊者优波离即从座，起整衣服合掌礼佛，白佛言：‘世尊！若有比丘于僧事无缺而强摈者，此事云何？’佛言：‘摈有二种：一者善摈；二者恶摈。如摈十三种人者，名为善摈。与此相违，名为恶摈。是名摈出羯磨。复有众僧，听忏悔入僧次第羯磨。若比丘为调伏故摈出者，此人后时改悔求僧除罪，僧有所教敕皆顺僧意不敢违逆，能使众僧齐心欢喜，僧即聚集解摈羯磨，更作听入僧羯磨，是名听入僧羯磨。’优波离问佛：‘摈出忏悔，此事云何？’佛言：‘为调伏者，听使忏悔。永摈者，不听忏悔。’ “何者名为诃责羯磨？有人僧中健斗强诤，于僧法事中皆不如法，现前种种诃责乃至摈出。此诃责事，诃责犍度中广说。有诃责者，若比丘作种种不如法事，众僧语言：‘长老！汝犯不如法事。’此人即答僧言：‘我不知不见犯何等事。’僧应种种苦责摈出，是名呵责羯磨。谏法应三处谏：见、闻、疑破戒破见破行。谏者有五事因缘：一知时；二利于前人；三实心；四调和语；五不粗恶语。复有内立五种因缘故应谏：一 现代汉语译本： 这是关于国名的解释。 ‘摈出’（Pravrajana，逐出）有两种羯磨（Karma，行为、仪式）：一是‘永摈’（永久驱逐）；二是‘为调伏故摈’（为了调伏而驱逐）。‘调伏’是指在未忏悔期间，此人在饮食、坐卧、言语等方面，一切僧团事务都不得参与，这叫做‘摈出’。‘调伏羯磨’，如果这个人刚强顽固，永不悔改，终其一生都不能再参与僧团事务。尊者优波离（Upali，佛陀十大弟子之一，持戒第一）立即从座位上站起，整理衣服，合掌向佛陀行礼，禀告佛陀说：‘世尊！如果有比丘在僧团事务中没有过失，却被强行驱逐，这件事该如何处理？’佛陀说：‘摈出有两种：一是‘善摈’（正确的驱逐）；二是‘恶摈’（错误的驱逐）。如驱逐十三种人（指犯了十三种僧残罪的人），这叫做‘善摈’。与此相反，叫做‘恶摈’。这叫做‘摈出羯磨’。还有众僧听取忏悔，允许重新加入僧团的次第羯磨。如果比丘因为调伏的缘故而被驱逐，此人后来改过自新，请求僧团解除罪过，对于僧团的教导都顺从听从，不敢违逆，能够使众僧齐心欢喜，僧团就聚集在一起解除驱逐羯磨，再举行听取重新加入僧团的羯磨，这叫做‘听入僧羯磨’。’优波离问佛：‘摈出的忏悔，这件事该如何处理？’佛陀说：‘为了调伏而驱逐的，允许他忏悔。永久驱逐的，不允许他忏悔。’ ‘何责羯磨’（Tajjaniya-kamma，呵责羯磨）是什么？有人在僧团中好争斗，强词夺理，在僧团事务中都不如法，当面进行种种呵责，乃至驱逐。这种呵责的事情，在《呵责犍度》（Tajjaniya-khandhaka，律藏中关于呵责的章节）中有详细说明。有被呵责的人，如果比丘做了种种不如法的事情，众僧会说：‘长老！你犯了不如法的事情。’这个人就回答僧团说：‘我不知道，也没看到自己犯了什么事。’僧团应该进行种种严厉的呵责，乃至驱逐，这叫做‘呵责羯磨’。谏法应该在三个方面进行劝谏：见到、听到、怀疑有破戒、破见、破行的情况。劝谏者有五个因缘：一、知道时机；二、对被劝谏者有利；三、真心实意；四、用调和的语言；五、不用粗暴恶劣的语言。还有内在具备五种因缘，所以应该劝谏：一