English
English version: He went and told the Blessed One (Bhagavan, usually refers to the Buddha). The Buddha said: ‘Just perform the white dual Karma (Karma, in Buddhism, refers to action driven by intention which leads to future consequences) of loss of nature for this bhikkhu (monk). Even if he does not come, the legal procedure is accomplished.’ This is extensively explained in the Uposatha Khandha (Uposatha Khandha, in Buddhism, refers to the chapter on Uposatha). This bhikkhu regained his original mind and doubted in his heart whether the original Karma of loss of nature was relinquished or not. He went and told the Blessed One. The Buddha said: ‘One who has regained his mind can relinquish it.’ The bhikkhus further doubted: ‘What if he loses his mind again later?’ The Buddha said: ‘Perform the Karma of loss of nature again, and relinquish it again after regaining his original mind.’ ‘A bhikkhu who receives offerings improperly is fallen by the offering. There are two kinds of falling: first, eating the offerings of others without practicing the Dharma properly, indulging in recklessness with no good deeds to remember; second, giving and transferring offerings, offering improperly. Because of these two situations, one should fall into the three woeful realms (Apāya, in Buddhism, refers to the lower realms of existence). If there is no retribution in the three woeful realms, then in this life, the stomach will break and food will come out, and the clothes worn should fall off the body.’ ‘Those who should be given to: if parents are poor and suffering, one should first impart the Three Refuges (Triratna, in Buddhism, refers to the Buddha, the Dharma, and the Sangha), the Five Precepts (Pañca-śīla, in Buddhism, refers to the five basic ethical guidelines), and the Ten Virtues (Daśa-kuśala, in Buddhism, refers to the ten wholesome actions of body, speech, and mind), and then give to them. If they are not poor, even if they have received the Three Refuges and the Five Precepts, it is not appropriate to give to them. There are also places to give: first, those who repair stupas; second, those who serve the Sangha; third, those who repair Sangha residences; fourth, those who are sick and suffering; fifth, infants; sixth, pregnant women; seventh, those imprisoned; eighth, those who come to the Sangha residence to beg. For such people, it is sometimes appropriate to give and sometimes not. For those who repair stupas, serve the Sangha, and repair Sangha residences, their labor should be calculated and compensated accordingly; if given excessively, one is fallen by the offering. When giving food to the sick, one should have a compassionate heart and give according to what is suitable for the sick. If one mistakenly gives the wrong food to the sick, one is fallen by the offering. For infants, those imprisoned, and pregnant women, one should give to such people with a compassionate heart, without expecting returns or rewards, and without creating obstacles for the Buddha's teachings. Giving with such a mind is proper; if not, one is fallen by the offering. If someone comes to the Sangha residence to beg and has their own provisions, there is no need to give to them; the giver is fallen by the offering. If they have no provisions, there is no fault in giving to them. If a bhikkhu does not sit in meditation, does not recite scriptures, and does not engage in the affairs of the Buddha, Dharma, and Sangha, and receives offerings from others, --------------------------------------------------------------------------------
Chinese
为施所堕。若有三业，受施无过。若前人无三业，知而转施与者，受施能施二皆为施所堕。若比丘食檀越施，以知足为限，若饱强饮食者，为施所堕。若比丘作憍慢意自饮食者，为施所堕。何以故？世尊于长夜中常赞叹限食。最后乃至施持戒者，能受施能消施也。如佛说曰：‘施持戒者果报益大，施破戒者得果报甚少。’如佛说偈：‘宁吞铁丸而死，不以无戒食人信施。’若食足已更强食者，不加色力但增其患，是故不应无度食也。 “羯磨者，有四因缘羯磨得成：一如法；二僧齐集；三如法白一处白一乃至白四处白四，白四处不三二一白；四者众僧不来者与欲，众中无说难者。此四法成就，是名如法羯磨。此事章卑犍度中当广知。非羯磨者，四事不成不名羯磨。 “毗尼者，有种种毗尼，有犯毗尼、有斗诤毗尼、有烦恼毗尼、比丘毗尼、比丘尼毗尼、少分毗尼、一切处毗尼、从犯毗尼、出罪毗尼。又毗尼，能灭不善根、能灭障法、能灭五盖恶行，名为毗尼。复有毗尼，能发露随顺修行、舍恶从善，名为毗尼。云何名为发露？所犯不隐尽向人说，名为发露。此事灭罪犍度中广说。随顺者，随顺和上所说、随顺阿阇梨所说，乃至众僧所说皆不违逆，是名随顺。云何名为灭？能灭斗诤，故名为灭。云何名为断 ？如断烦恼名为断。烦恼毗尼、断烦恼毗尼中应当广知。又比丘说言：‘如我所知见者，欲不能障道。’余比丘谏言：‘莫作是语，欲者是障道之本。所以知之，世尊种种为欲作喻，欲如火坑乃至刀喻等。云何言不障？当舍此见。’诸比丘谏时，受谏者好。若不受，诸比丘当为作白四羯磨忆之，是名弃舍恶见比丘过语。诸比丘集作法事，不如法众中有见，众僧作法事不成。此人若有三四五伴，可得谏之。若独一，不须谏也。何以故？大众力大或能摈出，于法无益自得苦恼。以是义故，应默然不言。 “若入僧中，应立五德：一者常起慈心，如扫叉喻，好恶平等皆欲令得善。二者于诸上座常起恭敬谦下之心，无得慢也。三者于诸下座勿得谈论而共交由。四者若僧集作法事时，大众应请一知法者说法。五者若众不请，应语众令请知法说。舍利弗亦成就上五种入僧法。 “云何名白？‘迦叶！随比丘说言，众皆听许，默然故。’名为白。白一处是，如初度沙弥、受大戒时白僧，白僧已差教授师，将出家者屏猥处问其遮法。为欲说波罗提木叉、若自恣、若钵破更受。有一比丘字阐陀，始欲犯戒。诸比丘知已谏之。此比丘语诸比丘言：‘汝等何所说？共谁言？谁有犯者？云何名犯？’作如此异语。诸比丘白佛。佛言 现代汉语译本： ‘如何断除烦恼才算断除？’关于烦恼的调伏（烦恼毗尼，Vinaya of Defilements）、断除烦恼的调伏，应当在相关论述中详细了解。又有比丘说：‘依我所知所见，欲望不能阻碍修行。’其他比丘劝诫说：‘不要这样说，欲望是阻碍修行的根本。之所以知道这一点，是因为世尊用各种比喻来形容欲望，比如欲望如同火坑，甚至如同刀刃。怎么能说欲望不阻碍修行呢？应当舍弃这种见解。’诸位比丘劝诫时，如果接受劝诫就好。如果不接受，诸位比丘应当为他做白四羯磨（白四羯磨，formal act of declaration and three motions）来忆念他，这叫做舍弃恶见比丘的过失言论。诸位比丘聚集在一起做法事，如果不如法，大众中有错误的见解，僧团所作的法事就不能成功。这个人如果有三四五个同伴，可以劝诫他。如果只有他一个人，就不需要劝诫了。为什么呢？因为大众的力量强大，或许会把他驱逐出去，对佛法没有益处，反而给自己带来痛苦烦恼。因为这个缘故，应该保持沉默不说话。 ‘如果进入僧团中，应当具备五种德行：第一，常常生起慈悲之心，如同扫帚一样，对好人和坏人都平等对待，都希望他们能够得到利益。第二，对于诸位上座（上座，senior monks）常常生起恭敬谦卑之心，不能傲慢。第三，对于诸位下座（下座，junior monks）不要随便议论，不要互相勾结。第四，如果僧团聚集在一起做法事时，大众应当请一位懂法的人来讲解佛法。第五，如果大众没有邀请，应当告诉大众请一位懂法的人来讲解佛法。’舍利弗（Śāriputra）也成就了以上五种进入僧团的德行。 ‘什么叫做‘白’（白，formal announcement）？’迦叶（Kāśyapa）！随比丘说，大众都听许，因为默然的缘故。’叫做‘白’。‘白’有一种情况是，比如初次为沙弥（Śrāmaṇera）剃度、受大戒（受大戒，ordination）时，先向僧团禀白，禀白僧团后，差遣教授师（教授师，preceptor），将要出家的人带到隐蔽的地方询问他是否有遮法（遮法，impediments to ordination）。为了宣说波罗提木叉（波罗提木叉，Prātimokṣa）、或者自恣（自恣，Pravāraṇā）、或者钵（钵，bowl）破了需要重新接受。有一位比丘名叫阐陀（Chanda），刚开始想要犯戒。诸位比丘知道后劝诫他。这位比丘对诸位比丘说：‘你们在说什么？和谁说？谁有犯戒？什么叫做犯戒？’说这样奇怪的话。诸位比丘禀告佛陀。佛陀说
English
English version: 'How is the severance of afflictions defined as severance?' The Vinaya of Defilements (烦恼毗尼, Vinaya of Defilements) and the Vinaya of Severing Afflictions should be understood in detail in the relevant discourses. Furthermore, a certain bhikkhu (比丘, monk) says: 'According to my knowledge and vision, desire cannot obstruct the path.' Other bhikkhus admonish him, saying: 'Do not speak in this way. Desire is the root of obstruction to the path. The reason we know this is that the World-Honored One (世尊, Śākyamuni Buddha) uses various metaphors for desire, such as desire being like a fire pit or even like a knife. How can you say it does not obstruct the path? You should abandon this view.' When the bhikkhus admonish him, it is good if he accepts the admonishment. If he does not accept it, the bhikkhus should perform a 'white four-kamma' (白四羯磨, formal act of declaration and three motions) to remind him of it. This is called the transgression of a bhikkhu who holds wrong views. When bhikkhus gather to perform monastic acts, if it is not in accordance with the Dharma and there are wrong views among the assembly, the monastic act performed by the Sangha (僧团, monastic community) will not be successful. If this person has three, four, or five companions, he can be admonished. If he is alone, there is no need to admonish him. Why? Because the power of the assembly is great, and they might expel him, which would not benefit the Dharma and would only bring suffering and affliction to himself. For this reason, one should remain silent and not speak. 'If one enters the Sangha, one should establish five virtues: First, always generate a mind of loving-kindness, like a broom, treating good and bad equally, wishing them all to attain goodness. Second, always generate a mind of respect and humility towards the senior monks (上座, senior monks), without being arrogant. Third, do not casually discuss matters with the junior monks (下座, junior monks) or form alliances with them. Fourth, if the Sangha gathers to perform monastic acts, the assembly should invite someone who knows the Dharma to explain it. Fifth, if the assembly does not invite, one should tell the assembly to invite someone who knows the Dharma to explain it.' Śāriputra (舍利弗, Śāriputra) also achieved the above five virtues for entering the Sangha. 'What is called a 'white' (白, formal announcement)?' Kāśyapa (迦叶, Kāśyapa)! It is called 'white' when a bhikkhu speaks and the assembly listens and approves, because of their silence. There is one instance of 'white,' such as when initially tonsuring a Śrāmaṇera (沙弥, novice), or when receiving the full precepts (受大戒, ordination), one first announces it to the Sangha. After announcing it to the Sangha, a preceptor (教授师, preceptor) is appointed, and the one who is about to renounce the world is taken to a secluded place to be asked about any impediments to ordination (遮法, impediments to ordination). This is done for the purpose of reciting the Prātimokṣa (波罗提木叉, Prātimokṣa), or for Pravāraṇā (自恣, Pravāraṇā), or if a bowl (钵, bowl) is broken and needs to be re-accepted. There was a certain bhikkhu named Chanda (阐陀, Chanda) who was just beginning to violate the precepts. When the bhikkhus learned of this, they admonished him. This bhikkhu said to the bhikkhus: 'What are you saying? Who are you talking to? Who has transgressed? What is called transgression?' He spoke in such strange ways. The bhikkhus reported this to the Buddha. The Buddha said --------------------------------------------------------------------------------
Chinese
：‘与此比丘作异语别住羯磨。’阐陀比丘后时复更轻弄诸比丘。诸比丘语莫坐便坐、莫起便起、莫语便语、莫来便来。诸比丘白佛。佛言：‘为作调弄白一羯磨。’如此等及余未列名者，皆名白一羯磨。 “云何名为白二羯磨？白者，‘大德僧听！某甲房舍隤毁。若僧时到僧忍听，僧与某甲房舍与某檀越修治及与营事比丘。白如是。’‘大德僧听！某房舍某房舍，无檀越，隤毁。僧今与某房舍与某檀越令修治及营事比丘。若僧忍者持某房舍与某檀越令修治及营事比丘，僧忍者默然；不忍者便说。僧已忍持某房舍与某檀越及营事比丘竟。僧忍，默然故，是事如是持。’营僧事人分亡比丘衣钵，受迦絺那衣、舍迦絺那衣，一切结界不离衣宿法，先结大界后结不失衣界、先舍不失衣界后舍大界，教授比丘尼自恣。如是等众多，皆白二羯磨。 “白四羯磨者，白已三羯磨，是名白四羯磨。一者呵责。二者有比丘共白衣斗，众僧劝令与檀越忏悔，摈出灭摈、别住还行本事、行摩那埵、行阿浮呵那乃至七灭诤。有比丘大德，为巨富信心檀越所重，请其多年，随其所须供给与之。傍人说曰：‘此长者巨富，由比丘故大损其财。’痴失性比丘尼受戒已，来僧中乞戒；犯戒事、覆钵、默摈，如是等及余未列者，皆白四羯磨 现代汉语译本：‘对比丘阐陀进行异语别住羯磨（一种僧团的处分）。’后来，阐陀比丘又开始轻慢戏弄其他比丘。比丘们告诫他：‘不要让你坐下就坐下，不要让你起身就起身，不要让你说话就说话，不要让你来就来。’比丘们将此事禀告佛陀。佛陀说：‘为他进行调弄白一羯磨（一种僧团的处分）。’像这些以及其他未列举的情况，都称为白一羯磨。 ‘什么是白二羯磨？’白文如下：‘大德僧众请听！某甲的房舍已经颓毁。如果僧众认为时机已到，请允许僧众将某甲的房舍交给某檀越（施主）修缮，并指定负责营事的比丘。告知如上。’‘大德僧众请听！某房舍，没有施主，已经颓毁。僧众现在将此房舍交给某檀越，让他修缮，并指定负责营事的比丘。如果僧众同意将此房舍交给某檀越修缮，并指定负责营事的比丘，同意的请默然；不同意的请发言。僧众已经同意将此房舍交给某檀越以及营事比丘了。僧众同意，因为默然，此事就这样决定了。’营僧事人（管理僧团事务的人）分配亡故比丘的衣钵，接受迦絺那衣（一种雨季结束后的新衣），舍迦絺那衣（舍弃迦絺那衣），一切结界（划定区域）不离衣宿法（关于袈裟的规定），先结大界（大的结界区域）后结不失衣界（确保袈裟不丢失的结界区域），先舍不失衣界后舍大界，教授比丘尼自恣（允许比丘尼在自恣日坦诚地指出彼此的过失）。像这些等等，都属于白二羯磨。 ‘什么是白四羯磨？’先作白，然后作三次羯磨，这称为白四羯磨。一是呵责（一种僧团的处分）。二是有比丘与白衣（在家居士）争斗，僧众劝他向檀越（施主）忏悔，摈出灭摈（驱逐出僧团），别住还行本事（经过别住期后恢复原状），行摩那埵（行摩那埵罪），行阿浮呵那（行阿浮呵那罪）乃至七灭诤（通过七种方法平息争端）。有比丘大德，被巨富且有信心的檀越所器重，多年接受他的供养，满足他的需求。旁人议论说：‘这位长者因为这位比丘的缘故，损失了很多财产。’痴失性比丘尼（心智不清的比丘尼）受戒后，又来僧团中乞戒；犯戒之事、覆钵（一种僧团的处分）、默摈（一种僧团的处分），像这些以及其他未列举的情况，都属于白四羯磨。