English
English version: Not complying with the rules of the Sangha; the Sangha therefore performs a rebuke Karma (a religious ceremony of the Sangha) on her. And a Bhikkhuni (Buddhist nun) says: 'This Bhikkhu (Buddhist monk) complies with the rules of the Sangha.' Using various words to be of one mind with the Bhikkhu. The other Bhikkhunis advise: 'There is no need to help each other back and forth with words.' But she does not listen to the advice of the Bhikkhunis, and helps each other back and forth with words endlessly. The Bhikkhuni Sangha therefore performs a white four-Karma (a type of Karma ceremony) on her. This Bhikkhuni therefore commits Parajika (defeat, expulsion from the Sangha). Bhikkhunis also have eight things that will cause them to commit Parajika: First, a nun and a man hold hands with each other; second, they then pull at each other's clothes; third, they sit side by side with a man in a quiet and secluded place; fourth, they talk together in a secluded place; fifth, their bodies touch each other in a secluded place; sixth, a nun and a man walk alone on the road; seventh, they expose their bodies and touch each other on the road; eighth, they go to a mutually agreed upon place to engage in impure acts. If a nun possesses the first seven things, she commits Sanghadisesa (a serious offense second only to Parajika), and if she possesses all eight things, she commits Parajika. These are serious offenses for Bhikkhunis, but light offenses for Bhikkhus. 'Or there are those who commit serious offenses but receive light retribution, or there are those who commit light offenses but receive heavy retribution, or there are those who commit serious offenses and receive heavy retribution, or there are those who commit light offenses and also receive light retribution.' There are those who commit serious offenses but receive light retribution, for example, if a Bhikkhu acts as a matchmaker, bringing men and women together, if the matchmaking is successful, he commits Sanghadisesa, and if the matchmaking is not successful, he commits Thullaccaya (a serious offense). If a Bhikkhu builds a house privately, without informing the Sangha and requesting Karma, he commits Thullaccaya before it is completed, and he commits Sanghadisesa after it is completed. This is called committing a serious offense but receiving light retribution. Those who commit light offenses but receive heavy retribution, if a Bhikkhu strikes an Arhat (an enlightened saint) with anger, or caresses and touches an Arhat with lustful desire, giving rise to attachment, or even strikes the Buddha, giving rise to lustful desire towards the Buddha, or speaks evil words to insult an Arhat and the Buddha, slandering those who are disabled or have incomplete faculties, this will result in Pacittiya (a minor offense), this is called committing a light offense but receiving heavy retribution. Those who commit serious offenses and receive heavy retribution, that is, committing Parajika and two rootless slanders against saints and ordinary people, will receive Sanghadisesa. The two rootless slanders are: a Bhikkhu, with anger, sends his sister, the Bhikkhuni Nimmila (name of a Bhikkhuni), to slander the Arhat Tissathera (name of an Arhat), saying: 'The Great One engages in sexual acts with me.' This is slandering other Bhikkhus. He walks along the road, sees two sheep mating, and a thought arises in his mind: 'Since the previous slander was false, now I will use the ewe as the Bhikkhuni Nimmila, and the ram as Tissathera.' After this thought arises, he comes to the temple. --------------------------------------------------------------------------------
Chinese
向众僧说：‘前时不实，今日实见。’诸比丘即谏言：‘此阿罗汉，莫以恶言谤之。’答言：‘实尔。听我所说。’诸比丘听之。说言：‘我向者路中行，见二羊共行欲。翁羊为陀𩦾摩罗子，母羊即是弥勒尼。’诸比丘闻此言，即共论议。此二皆无根，是名二无根谤。一污他家、二坏法轮僧方便、三随坏法轮僧徒众、四恶性不受人谏，得僧残罪，此是犯重报亦重。犯轻报亦轻者，若比丘入聚落不忆念摄身四威仪及口四过，忘误犯者，一人前忏悔波逸提突吉罗。若比丘尼犯罪，先忘不发露，布萨时始忆，若欲发露恐乱僧听戒，心中默念：‘说戒已当忏悔。’如此等皆犯轻报亦轻。 “有三种犯：一者事重心轻；二者事轻心重；三者事心俱重。事重心轻者，若比丘在尼寺中为尼说法，日已没，心中生疑谓日未没说法，此是事重心轻。事轻心重者，比丘在尼寺说法，日未没意谓日已没说法，此是事轻心重。心事俱重者，比丘在尼寺说法，日已没心作没想，此是心事俱重。心轻事重、心重事轻，是二俱得突吉罗。心事俱重得波逸提。波罗夷者，犯名虽同，果报有异。所以者何？如淫处非一，畜生及人。人中有出家、有不出家。又不出家中有二种，有持戒、不持戒。出家中有五种，亦有持戒、不持戒乃至圣人。有如是差别 现代汉语译本： 向众僧说：‘之前说的不真实，今天亲眼见到了。’众比丘就劝谏说：‘这位是阿罗汉（Arhat，已证得解脱的圣者），不要用恶语诽谤他。’那人回答说：‘确实如此。请听我说。’众比丘听他说。他说：‘我刚才在路上走，看见两只羊在交配。公羊是陀𩦾摩罗子（Tuomaluozi，人名），母羊就是弥勒尼（Mileini，比丘尼名）。’众比丘听了这话，就一起议论。这两种都是没有根据的，叫做二无根诽谤。一是玷污他人家庭、二是破坏法轮僧团的方便、三是跟随破坏法轮僧团的徒众、四是恶劣的性格不接受别人的劝谏，会犯僧残罪（Sanghavasesa，仅次于波罗夷的重罪），这是犯重罪，果报也重。犯轻罪，果报也轻的情况是，如果比丘进入村落，不忆念收摄身心的四威仪以及口头的四种过失，忘记而犯错，可以在一个人面前忏悔波逸提（Payantika，一种轻罪）和突吉罗（Dukkata，更轻微的罪）。如果比丘尼犯罪，先是忘记没有发露忏悔，在布萨（Posadha，每半月举行的诵戒仪式）时才想起来，如果想要发露忏悔又怕扰乱僧众听戒，心中默念：‘诵戒完毕后我再忏悔。’像这些情况都属于犯轻罪，果报也轻。 有三种犯戒的情况：一是事情本身严重但心态轻微；二是事情本身轻微但心态严重；三是事情本身和心态都严重。事情本身严重但心态轻微的情况是，如果比丘在比丘尼寺庙中为比丘尼说法，太阳已经下山，心中疑惑认为太阳还没下山就说法，这是事情本身严重但心态轻微。事情本身轻微但心态严重的情况是，比丘在比丘尼寺庙说法，太阳还没下山，心里以为太阳已经下山了就说法，这是事情本身轻微但心态严重。心态和事情本身都严重的情况是，比丘在比丘尼寺庙说法，太阳已经下山，心里也认为是已经下山了，这就是心态和事情本身都严重。心态轻微事情严重、心态严重事情轻微，这两种情况都犯突吉罗罪。心态和事情本身都严重就犯波逸提罪。波罗夷（Parajika，断头罪）罪，虽然罪名相同，但果报却有不同。为什么呢？比如淫欲的对象不止一种，有畜生和人。人中又有出家的和不出家的。又不出家的人中有两种，有持戒的和不持戒的。出家的人中有五种，也有持戒的和不持戒的，乃至圣人。有这样的差别。
English
English version: He said to the Sangha (community of monks): 'What I said before was not true, but today I have seen it with my own eyes.' The Bhikkhus (monks) then advised him: 'This is an Arhat (one who has attained liberation), do not slander him with evil words.' He replied: 'It is true. Listen to what I have to say.' The Bhikkhus listened to him. He said: 'I was walking on the road just now and saw two sheep mating. The male sheep was Tuomaluozi (name of a person), and the female sheep was Mileini (name of a Bhikkhuni).' When the Bhikkhus heard this, they discussed it together. Both of these are without basis, and are called two rootless slanders. The first is defiling another's family, the second is destroying the means of the Dharma wheel Sangha, the third is following and destroying the followers of the Dharma wheel Sangha, and the fourth is having a bad nature and not accepting others' advice, which results in a Sanghavasesa (a serious offense second only to Parajika), this is committing a heavy offense, and the retribution is also heavy. Committing a light offense, the retribution is also light, is if a Bhikkhu enters a village and does not remember to restrain his body with the four dignities and the four faults of speech, and forgets and makes a mistake, he can confess Payantika (a minor offense) and Dukkata (a more minor offense) before one person. If a Bhikkhuni commits an offense, she first forgets to confess it, and only remembers it during the Posadha (bi-monthly recitation of precepts), if she wants to confess it but is afraid of disturbing the Sangha's listening to the precepts, she silently thinks in her heart: 'I will confess after the recitation of the precepts.' Such situations are all considered committing a light offense, and the retribution is also light. There are three types of offenses: first, the matter is serious but the intention is light; second, the matter is light but the intention is serious; and third, both the matter and the intention are serious. The situation where the matter is serious but the intention is light is, if a Bhikkhu is in a Bhikkhuni temple giving a Dharma talk to the Bhikkhunis, the sun has already set, but he doubts in his heart and thinks that the sun has not set and gives the talk, this is a case where the matter is serious but the intention is light. The situation where the matter is light but the intention is serious is, a Bhikkhu is giving a Dharma talk in a Bhikkhuni temple, the sun has not set, but he thinks in his heart that the sun has already set and gives the talk, this is a case where the matter is light but the intention is serious. The situation where both the intention and the matter are serious is, a Bhikkhu is giving a Dharma talk in a Bhikkhuni temple, the sun has already set, and he also thinks in his heart that it has already set, this is a case where both the intention and the matter are serious. A light intention and a serious matter, a serious intention and a light matter, both of these result in a Dukkata offense. A serious intention and a serious matter result in a Payantika offense. Parajika (defeat), although the names of the offenses are the same, the retributions are different. Why is this? For example, the objects of sexual misconduct are not just one type, there are animals and humans. Among humans, there are those who have left home and those who have not left home. And among those who have not left home, there are two types, those who uphold the precepts and those who do not uphold the precepts. Among those who have left home, there are five types, there are also those who uphold the precepts and those who do not uphold the precepts, and even sages. There are such differences. --------------------------------------------------------------------------------
Chinese
，犯名虽同，果报有异。第二波罗夷者，所盗处非一，有出家、在家。在家人中盗取他物亦有差别，出家人中盗亦有差别，是三宝中盗亦有差别。是故波罗夷名虽同，果报有异。第三波罗夷者，天及人乃至圣人，如此人等若断命根得波罗夷。断名虽同，果报亦异。第四波罗夷者亦有差别，向在家人说得过人法重，向出家人说得过人法轻。是故得罪名虽同，果报不同也。” 毗尼母经卷第二 大正藏第 24 册 No. 1463 毗尼母经 毗尼母经卷第三 失译人名今附秦录 “云何名残？罪可除，是以故名残也，云何无残？四波罗夷，罪不可除，是故名无残。云何名粗恶犯？如人欲作四波罗夷事，身所作及口所说无有惭愧，因此二处必成波罗夷事，是名粗恶。又复一处浊重，僧伽婆尸沙边成婆尸沙方便是也。是二偷兰，名浊重犯。何者非粗浊重？波逸提、波罗提提舍尼、自性偷兰遮、突吉罗，如此等亦是不善身口所作，但非大事方便，以是义故非粗恶浊重也。沙弥、沙弥尼犯波罗夷，得突吉罗，不可忏也。 “有犯须羯磨、有不须羯磨。有犯须羯磨者，如十三僧残乃至恶口，此犯须羯磨得除。不须羯磨者，三波罗夷是。一波罗夷须羯磨得除。何者？如难提伽比丘常空静处坐禅 现代汉语译本：即使所犯的罪名相同，其果报也会有所不同。第二种波罗夷罪（Pārājika，断头罪）的情况是，盗窃的地点不止一处，有从出家人处盗窃，也有从在家人处盗窃。从在家人处盗窃他物也有差别，从出家人处盗窃也有差别，从三宝（Triratna，佛法僧）中盗窃也有差别。因此，虽然都名为波罗夷罪，但其果报却有所不同。第三种波罗夷罪，无论是对天人还是对圣人，如果断绝了这些人的命根，就犯了波罗夷罪。虽然都名为断命，但其果报也有所不同。第四种波罗夷罪也有差别，向在家人宣说自己获得了超过常人的法，罪过较重；向出家人宣说自己获得了超过常人的法，罪过较轻。因此，虽然所犯的罪名相同，但其果报也不同。 现代汉语译本：什么是‘残’（Śeṣa，僧残罪）？是可以被消除的罪，因此称为‘残’。什么是‘无残’？四种波罗夷罪是不可消除的罪，因此称为‘无残’。什么是‘粗恶犯’？比如一个人想要做四种波罗夷罪的事情，他的身和口所做和所说都没有惭愧之心，因此这两个方面必定会造成波罗夷罪，这就叫做‘粗恶’。还有一种情况是，一处罪行浊重，僧伽婆尸沙（Saṃghāvaśeṣa，僧残）罪的方便行为就构成了僧残罪。这两种偷兰遮罪（Sthūlātyaya，粗罪），称为浊重犯。什么不是粗浊重犯？波逸提（Pāyantika，单堕）、波罗提提舍尼（Prātideśanīya，悔过）、自性偷兰遮（Sthūlātyaya，粗罪）、突吉罗（Duṣkṛta，恶作），这些也是不善的身口所为，但不是重大事件的方便行为，因此不属于粗恶浊重犯。沙弥（Śrāmaṇera，沙弥）、沙弥尼（Śrāmaṇerī，沙弥尼）犯波罗夷罪，得突吉罗罪，不可忏悔。 现代汉语译本：有些罪需要羯磨（Karma，业）来消除，有些则不需要。需要羯磨来消除的罪，比如十三僧残罪乃至恶口罪，这些罪需要羯磨才能消除。不需要羯磨来消除的罪，是三种波罗夷罪。有一种波罗夷罪需要羯磨才能消除。是什么呢？比如难提伽比丘（Nandika Bhikṣu）经常在空闲安静的地方坐禅。