English
English version: 'To perform the different-speech separate-residence Karma (a type of Sangha disciplinary action) against the Bhikkhu Chanda.' Later, the Bhikkhu Chanda again began to slight and tease the other Bhikkhus. The Bhikkhus warned him: 'Don't sit down just because you are told to sit, don't get up just because you are told to get up, don't speak just because you are told to speak, don't come just because you are told to come.' The Bhikkhus reported this matter to the Buddha. The Buddha said: 'Perform the teasing White-One Karma (a type of Sangha disciplinary action) for him.' Such as these and other unlisted cases are all called White-One Karma. 'What is called White-Two Karma?' The white statement is as follows: 'May the venerable Sangha listen! The dwelling of so-and-so is dilapidated. If the Sangha deems it the right time, may the Sangha permit that the dwelling of so-and-so be given to such-and-such a donor (supporter) for repair, and designate a Bhikkhu to manage the affairs. The announcement is as such.' 'May the venerable Sangha listen! The dwelling of so-and-so, without a donor, is dilapidated. The Sangha now gives this dwelling to such-and-such a donor, to have it repaired, and designates a Bhikkhu to manage the affairs. If the Sangha agrees to give this dwelling to such-and-such a donor for repair, and designates a Bhikkhu to manage the affairs, those who agree, please remain silent; those who disagree, please speak. The Sangha has already agreed to give this dwelling to such-and-such a donor and the managing Bhikkhu. The Sangha agrees, because of the silence, this matter is thus decided.' The person managing Sangha affairs distributes the robes and bowls of deceased Bhikkhus, accepts the Kathina robe (a new robe after the rainy season), relinquishes the Kathina robe, all boundary demarcations without violating the robe-dwelling rules (rules regarding the袈裟), first demarcating the great boundary and then demarcating the boundary where robes are not lost, first relinquishing the boundary where robes are not lost and then relinquishing the great boundary, instructing the Bhikkhunis in Pavarana (allowing Bhikkhunis to point out each other's faults on Pavarana day). Such as these and many others are all White-Two Karma. 'What is White-Four Karma?' First making the white statement, and then performing three Karmas, this is called White-Four Karma. One is censure (a type of Sangha disciplinary action). Two is when a Bhikkhu fights with a layman (householder), the Sangha advises him to repent to the donor (supporter), expulsion, expulsion with no return, separate residence followed by restoration to original status, performing Manatta (penance), performing Abbhāna (penance) up to the seven ways of settling disputes. There is a Bhikkhu, a great elder, who is highly regarded by a wealthy and faithful donor, and receives his offerings for many years, fulfilling his needs. Bystanders say: 'This elder loses much wealth because of this Bhikkhu.' A mentally unstable Bhikkhuni, after receiving ordination, comes to the Sangha again to request ordination; matters of violating precepts, overturning the bowl (a type of Sangha disciplinary action), silent expulsion (a type of Sangha disciplinary action), such as these and other unlisted cases are all White-Four Karma. -------------------------------------------------------------------------------- 。
Chinese
“别住有二种。若有外道来入佛法中求出家者，僧应与四月别住白四羯磨。又复别住者，十三种种性于僧残中若犯一一，不发露覆藏。后时发露，僧与白四羯磨别住。以何义故名为别住？别在一房不得与僧同处。一切大僧下坐，不得连草食。又复一切众僧苦役，扫塔及僧房，乃至僧大小行来处皆料理之。又复虽入僧中，不得与僧谈论，若有问者亦不得答。以是义故，名为别住。行本事者，别住时未竟，又复更犯，复从众僧乞别住，僧还与本所覆藏日作白四羯磨，故名本事。云何名为摩那埵。摩那埵者？别住苦役与前住无异，但与日限少有异耳。若犯时即发露者，亦六日六夜行之。摩那埵者(秦言意喜)，前唯自意欢喜，亦生惭愧，亦使众僧欢喜。由前喜故与其少日，因少日故始得喜名。众僧喜者，观此人所行法不复还犯，众僧叹者言：‘此人因此改悔，更不起烦恼成清净人也。’是故喜耳。阿浮呵那者，清净戒生，得净解脱。于此戒中清净无犯，善持起去，是名阿浮呵那义。 “有犯、不犯，犯者三种人犯：一不痴狂；二不散乱心；三不为苦痛所逼。是名为犯。复有犯者，一切所犯轻重，随彼佛所制处广应当知。不犯者亦如是。随何篇所明，彼中广应当知。决了犯不犯义，一切当毗尼中推之。从初法 “别住（Pieliu，一种僧侣的惩罚措施）有两种。如果有外道（非佛教徒）进入佛法中寻求出家，僧团应该给予四个月的别住，通过白四羯磨（Baisi Jiemo，一种僧团仪式）来执行。还有一种别住，如果有人触犯了十三种僧残罪（Sengcan Zui，佛教戒律中的一种重罪）中的任何一种，没有坦白并加以隐瞒，之后才坦白，僧团也应该给予白四羯磨别住。因为什么缘故称为别住呢？因为这个人要单独住在一个房间里，不得与僧团同处。所有大僧（资历高的僧侣）坐下时，他不得连着草席坐。而且，他还要承担所有僧团的苦役，打扫佛塔和僧房，乃至僧团大小便的地方都要料理干净。而且，即使身在僧团中，也不得与僧团谈论，如果有人问他，也不得回答。因为这个缘故，称为别住。如果执行别住的人，别住的时间还没有结束，又再次犯戒，再次向僧团请求别住，僧团仍然按照他最初隐瞒罪行的天数，通过白四羯磨来执行，所以称为本事（Benshi，指最初的罪行）。什么叫做摩那埵（Manaduo，一种僧侣的惩罚措施）呢？摩那埵，别住的苦役与之前的别住没有区别，只是与时间限制稍微有些不同。如果在犯戒时立即坦白，也要进行六日六夜的摩那埵。摩那埵（秦言意喜），之前只是自己内心欢喜，也产生惭愧，也使众僧欢喜。因为之前的欢喜，所以给予较短的时间，因为时间较短，所以才得到喜悦的名称。众僧欢喜，是因为观察到这个人所行的法不再重犯，众僧赞叹说：‘这个人因此而改过自新，不再生起烦恼，成为清净的人。’所以是喜悦的。阿浮呵那（Afuheina，一种僧侣的仪式），清净的戒律产生，得到清净的解脱。在这个戒律中清净没有犯戒，好好地持守并离开，这就是阿浮呵那的意义。 “有犯戒和不犯戒，犯戒有三种情况：一、不是痴狂；二、不是心神散乱；三、不是被痛苦所逼迫。这叫做犯戒。还有一种犯戒，一切所犯的轻重罪行，都应该按照佛所制定的地方广泛地了解。不犯戒也是这样。应该按照哪一部律典所阐明的，在那里广泛地了解。要决断犯戒与不犯戒的意义，一切都要在毗尼（Pini，佛教戒律）中推求。从最初的法
English
‘There are two kinds of Pieliu (separate dwelling, a monastic punishment). If a non-Buddhist enters the Buddha's Dharma seeking ordination, the Sangha should grant a four-month Pieliu, executed through Baisi Jiemo (White Four Karmas, a Sangha ritual). Another type of Pieliu occurs when someone violates any of the thirteen Sengcan Zui (Sanghavasesa offenses, a type of serious offense in Buddhist monastic rules), conceals it without confession, and later confesses. The Sangha should also grant Baisi Jiemo Pieliu. Why is it called Pieliu? Because the person must live alone in a room, not sharing space with the Sangha. When all senior monks sit down, he must not sit on the same mat. Moreover, he must undertake all the Sangha's menial tasks, cleaning pagodas and monastic residences, even tending to the places where the Sangha urinates and defecates. Furthermore, even when among the Sangha, he must not converse with them, and if asked a question, he must not answer. For this reason, it is called Pieliu. If someone undergoing Pieliu commits another offense before the period is complete and requests Pieliu again from the Sangha, the Sangha will still execute Baisi Jiemo according to the number of days he initially concealed the offense. Therefore, it is called Benshi (original matter, referring to the initial offense). What is Manaduo (Manatta, a monastic punishment)? Manaduo's menial tasks are no different from the previous Pieliu, only slightly different in terms of time limits. If one confesses immediately upon committing an offense, they must also undergo Manaduo for six days and six nights. Manaduo (translated as 'joy of intention' in Chinese), previously only brought joy to oneself, but also generates shame and makes the Sangha happy. Because of the previous joy, a shorter period is granted, and because of the shorter period, the name 'joy' is obtained. The Sangha is happy because they observe that the person's actions no longer involve repeated offenses. The Sangha praises, saying, 'This person has reformed and repented, no longer generating afflictions and becoming a pure person.' Therefore, it is joy. Afuheina (Abhyutthana, a monastic ritual) is the arising of pure precepts, attaining pure liberation. In this precept, one is pure and without offense, upholding it well and departing. This is the meaning of Afuheina. ‘There are offenses and non-offenses. Offenses occur in three situations: first, not being insane; second, not being of a distracted mind; third, not being compelled by suffering. This is called an offense. Another type of offense is that all offenses, whether light or heavy, should be understood extensively according to the place where the Buddha established them. Non-offenses are also the same. They should be understood extensively according to which Vinaya (Buddhist monastic rules) section explains them. To determine the meaning of offenses and non-offenses, everything should be sought within the Vinaya. From the initial Dharma --------------------------------------------------------------------------------
Chinese
非法不知，乃至忏悔不忏悔不知，此二十二种与人受具，皆名为犯。欲决断一切不犯者，应当毗尼中推之。有能成就二十二法者，应与人受具，是名不犯。 “有比丘犯非比丘尼犯，又比丘尼犯非比丘犯，又比丘比丘尼犯非式叉摩尼犯，又比丘比丘尼犯非沙弥沙弥尼犯。或有出家五众犯非优婆塞优婆夷犯。复有七众皆犯。何等名为比丘犯非比丘尼犯？如阿练若住处所行法，比丘尼不行，比丘犯非比丘尼犯。有一比丘在阿练若处住，懈怠不能瓶中盛水亦复无食。后时有贼来，从索水索食皆不得，瞋恚即打此比丘。如来知已后与制戒：阿练若处住者，皆应瓶盛水、残食少多留之，贼来索可与耳。如是等皆比丘法，非比丘尼所行法。 “何者比丘尼犯非比丘犯？若比丘尼独渡水、独行入村、离众独宿，或独随道行、或独使男子剃发、或独比丘经行处行、或结加趺坐，如是等所犯，比丘尼犯非比丘犯。 “何者名比丘比丘尼犯非式叉摩尼犯？若比丘比丘尼不受食而食，比丘比丘尼犯，非式叉摩尼犯。 “何等三众犯非沙弥沙弥尼犯？除沙弥沙弥尼戒已，犯余戒者是三众犯非沙弥沙弥尼犯。 “何者五众犯非优婆塞优婆夷犯？除五戒已，犯余戒者是五众犯，非二众也。 “何者名七众都犯 现代汉语译本： 对于非法行为的无知，乃至对于忏悔与否的无知，这二十二种情况如果发生在授具足戒（受比丘或比丘尼戒）的过程中，都称为犯戒。如果想要完全确定哪些情况不构成犯戒，应当在《毗尼》（Vinaya，戒律）中详细查阅。如果有人能够成就这二十二种不犯戒的条件，那么就可以为他人授具足戒，这才是没有犯戒的行为。 ‘有些是比丘（Bhiksu，男性出家人）犯戒而非比丘尼（Bhiksuni，女性出家人）犯戒的情况，有些是比丘尼犯戒而非比丘犯戒的情况，有些是比丘和比丘尼犯戒而非式叉摩尼（Siksamana，准比丘尼）犯戒的情况，有些是比丘和比丘尼犯戒而非沙弥（Sramanera，小沙弥）和沙弥尼（Sramanerika，小沙弥尼）犯戒的情况。或者有些是出家五众（比丘、比丘尼、式叉摩尼、沙弥、沙弥尼）犯戒而非优婆塞（Upasaka，男居士）和优婆夷（Upasika，女居士）犯戒的情况。还有七众（比丘、比丘尼、式叉摩尼、沙弥、沙弥尼、优婆塞、优婆夷）都犯戒的情况。什么叫做比丘犯戒而非比丘尼犯戒呢？比如在阿练若（Aranya，寂静处）的居住处所应遵循的修行方法，比丘尼不实行，比丘实行了但不如法，这就是比丘犯戒而非比丘尼犯戒。曾经有一个比丘住在阿练若处，懈怠而不往瓶中储水，也没有食物。后来有盗贼来了，向他索要水和食物都没有得到，盗贼生气就打了这个比丘。如来（Tathagata，佛陀）知道这件事后就制定了戒律：住在阿练若处的人，都应该在瓶中储水，剩余的食物多少都要留一些，盗贼来索要就可以给他们。像这些都是比丘应遵循的修行方法，不是比丘尼所应遵循的。’ ‘什么叫做比丘尼犯戒而非比丘犯戒呢？如果比丘尼独自渡水、独自进入村落、离开僧团独自住宿，或者独自沿着道路行走、或者独自让男子剃发、或者独自在比丘经行的地方行走、或者结跏趺坐，像这些行为所犯的戒，就是比丘尼犯戒而非比丘犯戒。’ ‘什么叫做比丘和比丘尼犯戒而非式叉摩尼犯戒呢？如果比丘和比丘尼没有接受食物就食用，比丘和比丘尼就犯戒，而不是式叉摩尼犯戒。’ ‘什么叫做三众（比丘、比丘尼、式叉摩尼）犯戒而非沙弥和沙弥尼犯戒呢？除了沙弥和沙弥尼所受持的戒律之外，如果犯了其他的戒律，就是三众犯戒而非沙弥和沙弥尼犯戒。’ ‘什么叫做五众（比丘、比丘尼、式叉摩尼、沙弥、沙弥尼）犯戒而非优婆塞和优婆夷犯戒呢？除了五戒（不杀生、不偷盗、不邪淫、不妄语、不饮酒）之外，如果犯了其他的戒律，就是五众犯戒，而不是二众（优婆塞和优婆夷）犯戒。’ ‘什么叫做七众（比丘、比丘尼、式叉摩尼、沙弥、沙弥尼、优婆塞、优婆夷）都犯戒呢？’