English
English version: Even though the names of the offenses are the same, the consequences are different. The second Pārājika (Pārājika, expulsion offense) involves theft from multiple locations, including theft from monks and laypeople. Stealing from laypeople differs from stealing from monks, and stealing from the Three Jewels (Triratna, Buddha, Dharma, Sangha) also differs. Therefore, although they are all called Pārājika offenses, their consequences are different. The third Pārājika involves taking the life of any being, whether a deva, a human, or even a sage. Although it is all called taking a life, the consequences are different. The fourth Pārājika also has differences: telling a layperson that one has attained superhuman qualities is a heavier offense than telling a monk. Therefore, although the names of the offenses are the same, the consequences are different. English version: What is called 'Śeṣa' (Śeṣa, remaining)? It is a sin that can be removed, therefore it is called 'Śeṣa'. What is 'without remainder'? The four Pārājikas are sins that cannot be removed, therefore they are called 'without remainder'. What is called a 'coarse and evil offense'? For example, if a person wants to commit the four Pārājika offenses, and their body and mouth do and say things without shame, then these two aspects will inevitably lead to a Pārājika offense, which is called 'coarse and evil'. Another situation is when one aspect of the offense is serious, the preparatory actions for a Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting offense) constitute a Saṃghāvaśeṣa offense. These two Sthūlātyayas (Sthūlātyaya, grave offense) are called serious offenses. What is not a coarse and serious offense? Pāyantika (Pāyantika, expiatory offense), Prātideśanīya (Prātideśanīya, confession offense), Sthūlātyaya (Sthūlātyaya, grave offense) by nature, and Duṣkṛta (Duṣkṛta, offense of wrong-doing). These are also unwholesome actions of body and mouth, but they are not preparatory actions for major events, therefore they are not coarse and serious offenses. If a Śrāmaṇera (Śrāmaṇera, novice monk) or Śrāmaṇerī (Śrāmaṇerī, novice nun) commits a Pārājika offense, they incur a Duṣkṛta offense, which cannot be repented. English version: Some offenses require Karma (Karma, action) to be removed, while others do not. Offenses that require Karma to be removed include the thirteen Saṃghāvaśeṣa offenses and abusive speech, which require Karma to be removed. Offenses that do not require Karma to be removed are the three Pārājika offenses. One Pārājika offense requires Karma to be removed. Which one is it? For example, the Bhikṣu Nandika (Nandika Bhikṣu) often sits in meditation in a quiet and secluded place. --------------------------------------------------------------------------------
Chinese
，有天魔变为女形在难提前。难提欲心炽盛随逐此女。魔即隐形，见一死马共行不净。行已即悔，脱袈裟怀抱，垂泪举手呼天大唤：‘我非沙门、非释子。’到世尊所，如其所犯向世尊说。佛知此比丘发露心重后更不犯，即集诸比丘为作白四得戒羯磨。所以得戒者，一此人见佛、二发露心重，是以得戒。虽还得戒，一切大道人下坐，僧作法事尽不得同。是名有须不须也。 “尊者萨婆多说曰：‘若比丘得世俗定从四禅起，天魔作女形惑乱其心，此比丘即共行不净。行已即悔无覆藏心，念念相续无一念隐，亦心中不乐舍法服。如此人者，应当从僧乞灭除波罗夷羯磨。僧与此人白四除波罗夷罪羯磨。此人得戒已，如僧告敕尽形奉行，不得作和尚阿阇梨，不得作教授尼师，僧集时不得说戒，一切法事得听在大僧下坐，不得与僧连草食。’如尊者婆奢说曰：‘若比丘得世俗定，从定起已，或痴狂心乱、或为方道，乃至鬼所惑，因此行不净行。行已即悔，发露无覆藏心，复不欲舍法服，应僧中乞除波罗夷罪羯磨。奉僧所敕，尽形寿不得作和尚阿阇梨，不得作教授尼师，大众集时不得说戒，亦不得为人作羯磨，一切大僧下沙弥上坐，不得与僧连草食。’有一比丘字禅那陀，在空闲处禅定。诸檀越日日送食，中间无男子。有一 现代汉语译本：有一天，有天魔变成女人的形象来引诱难提（Nanti，比丘的名字）。难提欲火中烧，追逐这个女子。魔立刻隐去身形，难提看到一匹死马，便与之行不净之事。事后他立即后悔，脱下袈裟抱在怀里，垂泪举手向天大喊：‘我不是沙门（Śrāmaṇa，出家修道者）、不是释子（Śākyaputra，释迦牟尼佛的弟子）。’他来到世尊（Bhagavan，佛陀的尊称）处，如实地将自己所犯的罪行告诉了世尊。佛知道这个比丘坦白认罪的心很重，以后不会再犯，就召集众比丘，为他做了白四羯磨（jñapti-caturtha-karma，一种僧团的仪式）重新受戒。他之所以能够重新受戒，一是这个人见到了佛，二是坦白认罪的心很重，因此才能重新受戒。虽然重新获得了戒律，但在一切大道人（指有资格的大比丘）之下就坐，僧团做法事时，一切都不得参与。这叫做有须不须（指重新受戒后的一些限制）。 尊者萨婆多（Sarvāstivāda，一切有部）说：‘如果比丘获得了世俗禅定，从四禅（catuḥ-dhyāna，色界四种禅定）中出来，天魔变成女人的形象来迷惑他的心，这个比丘就和她行了不净之事。事后他立即后悔，没有隐瞒的心，念念相续没有一念隐瞒，心中也不想舍弃法服。这样的人，应当向僧团请求灭除波罗夷（pārājika，断头罪）的羯磨。僧团为这个人做白四羯磨，去除他的波罗夷罪。这个人得到戒律后，要像僧团告诫的那样，终身奉行，不得做和尚（upādhyāya，亲教师）、阿阇梨（ācārya，轨范师），不得做教授尼师（bhikṣuṇī-upādhyāyā，比丘尼的亲教师），僧团集会时不得说戒，一切法事只能听，在大僧之下就坐，不得与僧众一起连草而食。’ 如尊者婆奢（Bhāṣya，注释）说：‘如果比丘获得了世俗禅定，从禅定中出来后，或者痴狂心乱，或者为了某种方便，乃至被鬼所迷惑，因此行了不净之事。事后他立即后悔，坦白认罪没有隐瞒的心，又不想要舍弃法服，应当在僧团中请求去除波罗夷罪的羯磨。奉行僧团的告诫，终身不得做和尚、阿阇梨，不得做教授尼师，大众集会时不得说戒，也不得为人做羯磨，在大僧之下，沙弥之上就坐，不得与僧众一起连草而食。’ 有一个比丘名叫禅那陀（Dhyānada，禅定施与者），在空闲的地方修习禅定。诸位檀越（dānapati，施主）每天都送食物来，中间没有男子。
English
English version: Once, a celestial demon transformed into a female form to tempt Nanti (name of a Bhikṣu). Nanti, with his desires inflamed, pursued this woman. The demon immediately vanished, and Nanti saw a dead horse and engaged in impure acts with it. Afterwards, he immediately regretted it, took off his robe and held it in his arms, weeping and raising his hands to the sky, exclaiming: 'I am not a Śrāmaṇa (ascetic), not a Śākyaputra (disciple of Śākyamuni Buddha).' He went to the Bhagavan (the Blessed One, an epithet of the Buddha), and confessed his transgression to the Bhagavan as it had happened. The Buddha knew that this Bhikṣu's heart was sincere in confessing and that he would not repeat the offense, so he gathered the Bhikṣus and performed a jñapti-caturtha-karma (a formal act of the Sangha) for him to receive the precepts again. The reasons he was able to receive the precepts again were that he had seen the Buddha and that his heart was sincere in confessing. Although he regained the precepts, he had to sit below all senior Bhikṣus, and he could not participate in any of the Sangha's activities. This is called 'having needs and not having needs' (referring to the restrictions after regaining the precepts). The Venerable Sarvāstivāda (the 'All Exist' school) said: 'If a Bhikṣu attains mundane concentration and arises from the four dhyānas (the four meditative states of the Form Realm), and a celestial demon transforms into a female form to confuse his mind, and this Bhikṣu engages in impure acts with her, and afterwards he immediately regrets it, without any concealment in his heart, with thoughts following one another without a single thought hidden, and he does not wish to abandon the Dharma robes, then such a person should request from the Sangha a karma to remove the pārājika (defeat, expulsion) offense. The Sangha should perform a jñapti-caturtha-karma to remove the pārājika offense for this person. After this person receives the precepts, he should follow the instructions of the Sangha for the rest of his life, and he may not be an upādhyāya (preceptor), an ācārya (teacher), or a bhikṣuṇī-upādhyāyā (preceptress for nuns), he may not recite the precepts when the Sangha gathers, he may only listen to all Dharma activities, sit below the senior monks, and he may not eat together with the Sangha.' As the Venerable Bhāṣya (commentary) said: 'If a Bhikṣu attains mundane concentration, and after arising from concentration, either his mind is confused due to madness, or for some expedient means, or even being deluded by a ghost, he engages in impure acts because of this. Afterwards, he immediately regrets it, confesses without any concealment in his heart, and does not want to abandon the Dharma robes, he should request from the Sangha a karma to remove the pārājika offense. Following the instructions of the Sangha, for the rest of his life he may not be an upādhyāya, an ācārya, or a bhikṣuṇī-upādhyāyā, he may not recite the precepts when the assembly gathers, nor may he perform karma for others, he should sit below the senior monks and above the Śrāmaṇeras (novice monks), and he may not eat together with the Sangha.' There was a Bhikṣu named Dhyānada (giver of meditation), who was practicing meditation in a secluded place. The dānapati (patrons) sent food every day, and there were no men in between. --------------------------------------------------------------------------------
Chinese
女人常为送食，常来不已，便生染心共行不净。行已即悔，脱三衣着肩上露身而走，唱言：‘贼贼。’边人问之：‘有何等贼？’答言：‘为烦恼贼所劫尽。’向诸檀越及众僧发露，无覆藏心。僧中智者语言：‘有尊者波奢，善持毗尼，能除汝罪。’此比丘即到波奢所，如其所犯向波奢说。波奢语言：‘汝欲除罪，能用我语不？’答曰：‘无违。’波奢遣人作大火坑满中炎火，语言：‘汝欲除罪者可投此坑中。’波奢先共余比丘论：‘若比丘直入坑者，汝等捉之。’此比丘用波奢语直欲入坑，边人捉之。波奢知此比丘心实，即为作白四羯磨除此波罗夷。此比丘从今得羯磨已，名为清净持戒者。但此一身不得超生离死证于四果，亦不得无漏功德，然障不入地狱耳。喻如树叶落已还生树上，无有是处。若犯初篇得证四果获无漏功德，亦无是处。此人虽与僧同在一处，但僧与其万途隔也。 “如上所说，犯戒有七种：一波罗夷；二僧伽婆尸沙；三尼萨耆波逸提；四波逸提；五偷兰遮；六波罗提提舍尼；七突吉罗。波罗夷者，不生善根，永不可忏，亦无羯磨可得除罪。有偷兰遮，不可羯磨除罪。何者？如提婆达多出佛身血是。此偷兰遮永不生无漏善根，亦无羯磨可除罪也。有波逸提，不生善根亦无羯磨可得除罪也。何者 现代汉语译本 一个女人经常送食物，经常来，于是就生起了爱染之心，与她行了不清净的行为。事后立即后悔，脱下三衣披在肩上，裸露身体跑开，喊叫着：‘有贼！有贼！’旁边的人问她：‘有什么贼？’她回答说：‘被烦恼贼抢劫一空。’她向各位施主和众僧坦白，没有隐瞒。僧众中的智者说：‘有尊者波奢（Posha，人名），善于持守毗尼（Vinaya，戒律），能够消除你的罪过。’这位比丘尼就去到波奢那里，如实地向波奢说了她所犯的罪。波奢说：‘你想要消除罪过，能听我的话吗？’回答说：‘不敢违背。’波奢派人挖了一个大火坑，里面充满了火焰，说：‘你想要消除罪过，可以跳到这个坑里。’波奢事先和其他比丘商量：‘如果这个比丘尼直接跳进坑里，你们就抓住她。’这个比丘尼听从了波奢的话，真的要跳进坑里，旁边的人抓住了她。波奢知道这个比丘尼真心忏悔，就为她做了白四羯磨（chaturtha-karma，一种忏罪仪式），消除了她的波罗夷（Parajika，断头罪）。这个比丘尼从接受羯磨之后，就被称为清净持戒者。但是，这一生都不能超越生死，证得四果（four stages of enlightenment），也不能获得无漏功德（anāsrava-kuśala，没有烦恼的功德），只是障碍她不堕入地狱罢了。这就像树叶落下后还能再长回树上一样，是不可能的。如果犯了初篇罪（first offense）还能证得四果，获得无漏功德，也是不可能的。这个人虽然和僧众同在一处，但僧众和她之间却有天壤之别。 ‘如上面所说，犯戒有七种：一、波罗夷（Parajika，断头罪）；二、僧伽婆尸沙（Sanghavasesa，僧残罪）；三、尼萨耆波逸提（Nissaggiya Pacittiya，舍堕罪）；四、波逸提（Pacittiya，单堕罪）；五、偷兰遮（Sthullaccaya，粗罪）；六、波罗提提舍尼（Patidesaniya，悔过罪）；七、突吉罗（Dukkata，恶作罪）。波罗夷罪，不能生出善根，永远不能忏悔，也没有羯磨可以消除罪过。有偷兰遮罪，不能通过羯磨消除罪过。是什么呢？比如提婆达多（Devadatta，人名）使佛陀流血就是。这种偷兰遮罪永远不能生出无漏善根，也没有羯磨可以消除罪过。有波逸提罪，不能生出善根，也没有羯磨可以消除罪过。是什么呢？’