English
English version: This refers to the name of a country. ‘Pravrajana’ (expulsion) has two types of Karma (action, ritual): one is ‘permanent expulsion’; the other is ‘expulsion for the sake of taming’. ‘Taming’ refers to the period before repentance, during which the person is not allowed to participate in any Sangha (community) affairs such as eating, sitting, speaking, etc. This is called ‘expulsion’. ‘Taming Karma’, if this person is stubborn and never repents, they will not be allowed to participate in Sangha affairs for the rest of their life. Venerable Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) immediately rose from his seat, adjusted his robes, and bowed to the Buddha with his palms together, reporting to the Buddha: ‘World Honored One! If a Bhikkhu (monk) has no faults in Sangha affairs but is forcibly expelled, how should this matter be handled?’ The Buddha said: ‘There are two types of expulsion: one is ‘good expulsion’; the other is ‘bad expulsion’. Expelling the thirteen types of people (referring to those who have committed the thirteen Sanghadisesa offenses) is called ‘good expulsion’. The opposite of this is called ‘bad expulsion’. This is called ‘Pravrajana Karma’. There is also the sequential Karma of the Sangha listening to repentance and allowing re-entry into the Sangha. If a Bhikkhu is expelled for the sake of taming, and this person later repents and asks the Sangha to remove the offense, and obeys all the teachings of the Sangha without daring to disobey, and can make the Sangha united and happy, the Sangha will gather together to undo the expulsion Karma and then perform the Karma of listening to re-entry into the Sangha, which is called ‘listening to re-entry into the Sangha Karma’.’ Upali asked the Buddha: ‘How should the repentance of expulsion be handled?’ The Buddha said: ‘For those expelled for the sake of taming, they are allowed to repent. Those permanently expelled are not allowed to repent.’ What is ‘Tajjaniya-kamma’ (censure Karma)? Someone in the Sangha is fond of fighting and arguing, and is not in accordance with the Dharma (teachings) in Sangha affairs, and is subjected to various censures in person, even expulsion. This matter of censure is explained in detail in the ‘Tajjaniya-khandhaka’ (the chapter on censure in the Vinaya Pitaka). There are those who are censured, if a Bhikkhu does various things that are not in accordance with the Dharma, the Sangha will say: ‘Elder! You have committed things that are not in accordance with the Dharma.’ This person will then answer the Sangha: ‘I do not know or see what I have done wrong.’ The Sangha should carry out various severe censures, even expulsion, which is called ‘censure Karma’. Admonishment should be carried out in three areas: seeing, hearing, and suspecting violations of precepts, views, and conduct. The admonisher has five causes and conditions: first, knowing the time; second, benefiting the person being admonished; third, being sincere; fourth, using harmonious language; fifth, not using rude and harsh language. There are also five internal causes and conditions, so one should admonish: one --------------------------------------------------------------------------------
Chinese
利益；二安乐；三慈心；四悲心；五于犯罪中欲使速离。是名谏法缘事。云何名为缘事？若因若缘。此中从何初起？如拔陀波罗比丘经中，应当广知。尔时世尊在舍卫国一坐而食。佛告诸比丘：‘吾一食已来身体调适无诸患苦，汝等亦应一食。’诸比丘闻告，欢喜奉行。拔陀波罗比丘不顺佛告，‘不能一食。何以故？我常数数食，以此为法。’佛复告言：‘汝能多食者，中前多乞，一坐而食。’复言：‘不能。’佛复欲游诸国邑，阿难为佛缝衣。此比丘到阿难所问言：‘汝何所作？’阿难答言：‘世尊欲游诸国邑，是故为佛缝衣。汝住此或无利益。’闻此语已即到佛所，五体投地白佛言：‘世尊！当为弟子忏悔。’佛言：‘忏悔无益。一切沙门婆罗门皆知汝行非法。若顺吾言者，四禅四空定诸通解脱皆可得耳。不用吾言者，于此诸善不可得也。’复更殷勤三请世尊，世尊然后受其忏悔，复为说法：‘若人造恶能改悔者，于佛法中多所利益。’如是广说。此拔陀波罗比丘数数犯罪，诸比丘见已谏之。闻谏之言不以经怀，便以余言而答。佛向拔陀波罗比丘言：‘有一比丘犯种种罪。诸比丘见已如法谏之。此比丘更以异言而答，复生瞋恚。’佛言：‘此比丘虽不受谏，亦应谏之。所以尔者，欲使诸沙门婆罗门一切广闻，亦欲 使其现身长夜受苦。’佛说曰：‘调伏法有三种：一呵责；二别住宿；三当令依止有智慧者乃至驱出。是人因是事调伏，心意柔软顺僧法而行，能使大众欢悦，是名调伏法。’ “舍摩陀者(秦言名灭)，何等比丘事应灭？若有比丘随善法，能除四受：一者欲受；二者见受；三者戒取受；四者我取受。能除此四受，随顺行出离法，善者念念增进，恶者舍之，是名为灭。又复灭者，从现前毗尼乃至敷草毗尼，灭此七诤，亦名为灭也。不应灭者，若比丘成就五法起斗诤事：一者常乐在家；二者常乐依国王大臣；三者不乐依僧；四者亦不依法；五者众僧所行事皆不顺之。若比丘成就此五种事，所有诤事不应灭之。复有比丘成就五法，有诤事起应当灭之。何等为五？五者与上五事相违，即是五也。成此五法，所有诤事应当灭之。又复灭者，随僧行法能随顺之，所有善法日日增进，其所行事常为解说。若有事能令僧喜，行之不惓，是名灭法。 “舍戒法。若比丘愁忧不乐不乐梵行，欲归家不乐比丘法，于此法中生惭愧心，意欲成就在家之法。‘出家法于我无益，在家法益我甚好。’意欲舍比丘法还家，作如是语：‘我舍佛法僧、和上阿阇梨、梵行、毗尼、波罗提木叉戒。’如是广说，应当知是为舍戒。不舍戒者，若 现代汉语译本：‘使其现身长夜受苦。’佛说：‘调伏的方法有三种：一是呵责；二是隔离住宿；三是应当让他依止有智慧的人，乃至驱逐出去。这个人因此事得到调伏，心意变得柔软，顺从僧团的规矩而行事，能够使大众欢喜，这叫做调伏法。’ ‘舍摩陀’（Samatha，秦言名灭），什么样的比丘的事情应当平息（灭）？如果有个比丘随顺善法，能够去除四种感受（受）：一是欲受（kama-vedana）；二是见受（ditthi-vedana）；三是戒取受（silabbata-paramasa-vedana）；四是我取受（atta-vada-upadana-vedana）。能够去除这四种感受，随顺修行出离之法，善的方面念念增进，恶的方面舍弃它，这叫做平息（灭）。又，平息（灭）是指，从现前毗尼（samukha-vinaya）乃至敷草毗尼（tinavattharaka-vinaya），平息这七种诤论，也叫做平息（灭）。不应当平息（灭）的情况是，如果比丘成就五种会引起争斗的事情：一是常常喜欢在家；二是常常喜欢依靠国王大臣；三是不喜欢依靠僧团；四是不依法；五是众僧所做的事情都不顺从。如果比丘成就这五种事情，所有的争端不应当平息（灭）。又有比丘成就五种品行，有争端发生时应当平息（灭）。哪五种呢？五种是与上面五种情况相反，就是这五种。成就这五种品行，所有的争端应当平息（灭）。又，平息（灭）是指，随顺僧团的行事方法，能够随顺它，所有的善法日益增进，对于所做的事情常常为大家解说。如果有事情能够让僧团欢喜，做起来不厌倦，这叫做平息（灭）法。 ‘舍戒法’。如果比丘忧愁不乐，不喜欢清净的修行生活（梵行，brahmacarya），想要回家，不喜欢比丘的规矩，对于这种状态生起惭愧心，想要成就居家之法，（心想）‘出家对于我没有益处，在家对于我很有益处。’想要舍弃比丘的身份还俗，说这样的话：‘我舍弃佛、法、僧、和尚（Upadhyaya，亲教师）、阿阇梨（Acarya，轨范师）、梵行（brahmacarya，清净行）、毗尼（Vinaya，律）、波罗提木叉戒（Patimokkha，戒律）。’像这样详细说明，应当知道这是舍戒。不舍戒的情况是，如果
English
English version: ‘To make him appear and suffer in the long night.’ The Buddha said: ‘There are three ways to subdue: first, rebuke; second, separate accommodation; third, one should make him rely on the wise, even to the point of expulsion. This person is subdued by this matter, his mind becomes gentle, he follows the rules of the Sangha and acts accordingly, and is able to make the assembly rejoice, this is called the method of subduing.’ ‘Samatha’ (秦言名灭, literally 'cessation' in Chinese), what matters of which Bhikkhu should be ceased? If there is a Bhikkhu who follows the good Dharma and is able to remove the four feelings (受, vedana): first, sensual feeling (欲受, kama-vedana); second, feeling based on views (见受, ditthi-vedana); third, feeling based on attachment to rites and rituals (戒取受, silabbata-paramasa-vedana); fourth, feeling based on self-assertion (我取受, atta-vada-upadana-vedana). If one is able to remove these four feelings, follows the path of liberation, good things increase moment by moment, and evil things are abandoned, this is called cessation. Moreover, cessation refers to, from present Vinaya (毗尼, samukha-vinaya) to spreading grass Vinaya (毗尼, tinavattharaka-vinaya), ceasing these seven disputes, this is also called cessation. What should not be ceased is, if a Bhikkhu achieves five things that cause disputes: first, he always enjoys being at home; second, he always enjoys relying on kings and ministers; third, he does not enjoy relying on the Sangha; fourth, he does not rely on the Dharma; fifth, he does not follow the affairs of the Sangha. If a Bhikkhu achieves these five things, all disputes should not be ceased. Furthermore, if a Bhikkhu achieves five qualities, disputes that arise should be ceased. What are the five? The five are the opposite of the above five things, that is the five. Achieving these five qualities, all disputes should be ceased. Moreover, cessation refers to, following the practices of the Sangha and being able to comply with them, all good things increase day by day, and one always explains the things that are done. If there is something that can make the Sangha happy, and one does it without being tired, this is called the Dharma of cessation. ‘The Dharma of Renouncing the Precepts.’ If a Bhikkhu is sad and unhappy, does not enjoy the pure conduct (梵行, brahmacarya), wants to go home, does not enjoy the rules of a Bhikkhu, feels ashamed of this state, and wants to achieve the Dharma of being at home, (thinking) ‘Being a monk is of no benefit to me, being at home is very beneficial to me.’ Wanting to renounce the status of a Bhikkhu and return to lay life, saying such words: ‘I renounce the Buddha, the Dharma, the Sangha, Upadhyaya (和尚, the preceptor), Acarya (阿阇梨, the teacher), the pure conduct (梵行, brahmacarya), the Vinaya (毗尼, the monastic discipline), and the Patimokkha precepts (波罗提木叉戒, the code of monastic rules).’ Explaining in detail like this, one should know that this is renouncing the precepts. The situation of not renouncing the precepts is, if --------------------------------------------------------------------------------
Chinese
痴狂心乱乃至口噤不能言者，不名舍戒。如是广说，应当知。 “戒羸者，比丘生念，不乐梵行、乐在外道乃至作僧祇人，是名戒羸。戒羸事如上文中所说。 “说戒法。应如法集僧，僧集已应当一白羯磨，不应二三四白羯磨也。僧作法事如法取欲，皆应默然不应遮也。僧若不满足者不应说戒，僧若满足应广说戒。 “时不中，略说也。时者，无留难名为时。尔时世尊于静房中心念：‘我为诸比丘制戒说波罗提木叉，乃至能使人得四沙门果。波罗提木叉者，戒律行住处，是名波罗提木叉义。’尔时诸比丘用歌音诵戒。佛言：‘不应当以高声了了诵戒。歌音诵戒有五事过：一心染着此音；二为世人所嫌；三与世人无异；四妨废行道；五妨入定。是名五事过也。’ “佛在世时，诸比丘日日说戒，众僧皆生厌心。佛闻即制十五日一说戒。尔时于一住处说戒，僧坊既大，诸比丘远者不闻。是以如来为诸比丘制法：‘僧众若多僧房亦大者，应当正中敷座，说戒者在此座上，当高声了了说，使得闻之。’尔时诸比丘在一住处，僧众虽大，无诵戒者，法事不成。世尊闻已告诸比丘：‘从今已后，有出家者，至五腊要诵戒使利。若根钝者，乃至百腊亦应诵之。若故不诵、若先诵后时废忘、若复钝根不能得者 现代汉语译本：如果一个人精神错乱，甚至口不能言，这不称为舍戒。像这样广泛地解释，应当明白。 ‘戒羸’是指，比丘生起念头，不乐于清净的修行生活（梵行），喜欢在外道中，甚至成为僧团中的普通人（僧祇人），这称为‘戒羸’。关于‘戒羸’的事情，就像前面所说的那样。 ‘说戒法’。应当如法地召集僧众，僧众集会完毕后，应当进行一次白羯磨（宣布会议议程），不应该进行两次、三次或四次白羯磨。僧众进行法事时，应当如法地征求意见，所有人都应该保持沉默，不应该反对。如果僧众人数不足，不应该说戒；如果僧众人数足够，应该详细地说戒。 时间不合适，就简略地说戒。所谓‘时’，是指没有阻碍的情况。当时，世尊在安静的房间里心中思念：‘我为众比丘制定戒律，宣说波罗提木叉（Pratimoksha，戒律），乃至能使人证得四沙门果（四种修行证悟的果位）。波罗提木叉（Pratimoksha）是指戒律的行持和居住之处，这就是波罗提木叉（Pratimoksha）的意义。’当时，众比丘用歌唱的音调诵戒。佛说：‘不应该用高声清晰地诵戒。用歌唱的音调诵戒有五种过失：一是内心染着于这种声音；二是为世人所嫌弃；三是与世俗之人没有区别；四是妨碍修行；五是妨碍入定。这就是五种过失。’ 佛在世的时候，众比丘每天都说戒，僧众都感到厌烦。佛听闻后，就制定了每十五天说一次戒。当时在一个住处说戒，僧房很大，远处的比丘听不见。因此，如来为众比丘制定了规定：‘如果僧众很多，僧房也很大，应当在正中间铺设座位，说戒的人在这个座位上，应当高声清晰地说，使大家都能听见。’当时，众比丘在一个住处，僧众虽然很多，却没有诵戒的人，法事无法完成。世尊听闻后告诉众比丘：‘从今以后，凡是出家的人，到五腊（五年僧龄）时，要诵戒使之熟练。如果根器迟钝的人，乃至一百腊（一百年僧龄）也应该诵戒。如果故意不诵、或者先前诵过后来废忘、或者根器迟钝不能学会的人