English
English version A woman often came to offer food, and because she came so often, she developed feelings of attachment and engaged in impure conduct with a monk. Immediately after, she regretted it, took off her three robes, draped them over her shoulder, and ran away naked, shouting, 'Thief! Thief!' People nearby asked her, 'What kind of thief?' She replied, 'I have been robbed of everything by the thief of afflictions.' She confessed to the donors and the Sangha (community of monks), without concealing anything. A wise monk in the Sangha said, 'There is the venerable Posha (Posha, name of a person), who is skilled in upholding the Vinaya (Vinaya, code of monastic discipline) and can remove your sin.' This Bhikkhuni (female monastic) then went to Posha and told him about her transgression. Posha said, 'If you want to remove your sin, can you follow my instructions?' She replied, 'I will not disobey.' Posha had people dig a large fire pit filled with flames and said, 'If you want to remove your sin, you can jump into this pit.' Posha had previously discussed with other monks, 'If this Bhikkhuni directly jumps into the pit, you should grab her.' This Bhikkhuni, following Posha's words, was about to jump into the pit when the people nearby grabbed her. Posha, knowing that this Bhikkhuni was truly repentant, performed the chaturtha-karma (chaturtha-karma, a type of atonement ritual) for her, removing her Parajika (Parajika, defeat; expulsion from the Sangha). This Bhikkhuni, from the time she received the karma, was called a pure and virtuous one. However, in this lifetime, she cannot transcend birth and death, attain the four stages of enlightenment (four stages of enlightenment), nor gain anāsrava-kuśala (anāsrava-kuśala, undefiled merit), but it prevents her from falling into hell. It is like a fallen leaf growing back onto the tree, which is impossible. If one commits the first offense (first offense) and can still attain the four stages of enlightenment and gain undefiled merit, that is also impossible. Although this person is in the same place as the Sangha, the Sangha and she are separated by a vast distance. 'As mentioned above, there are seven types of offenses: 1. Parajika (Parajika, defeat; expulsion from the Sangha); 2. Sanghavasesa (Sanghavasesa, formal meeting of the Sangha); 3. Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation involving forfeiture); 4. Pacittiya (Pacittiya, expiation); 5. Sthullaccaya (Sthullaccaya, grave offense); 6. Patidesaniya (Patidesaniya, confession); 7. Dukkata (Dukkata, wrong doing). The Parajika offense cannot generate good roots, can never be repented, and there is no karma that can remove the sin. There is the Sthullaccaya offense, which cannot be removed by karma. What is it? For example, Devadatta (Devadatta, name of a person) causing the Buddha to bleed. This Sthullaccaya offense can never generate undefiled good roots, and there is no karma that can remove the sin. There is the Pacittiya offense, which cannot generate good roots, and there is no karma that can remove the sin. What is it?' --------------------------------------------------------------------------------
Chinese
？如比丘瞋心欲断佛命打佛，得波夜提，不可忏也。有突吉罗，不生善根亦无除罪羯磨。何者？沙弥、沙弥尼、式叉摩尼四波罗夷中若犯一，此罪不可忏也。是故有犯须羯磨有犯不须，如上说也。羯磨已复羯磨者，僧残是也。羯磨已更不羯磨者，尼萨耆波夜提、九十二波夜提等是也。 “欲发露者要具五法：一整衣服；二脱革屣；三胡跪；四合掌；五说所犯事。如是应忏悔，若不尔不名忏悔。有五种犯易除：一者有罪应一比丘前除，若无比丘，心中立誓亦可得除。二者犯突吉罗，若恶口，向一人说得灭。三者如波夜提、自性偷兰，一人前悔亦得除灭。四者僧残边偷兰、波罗夷边偷兰，四人已上众中羯磨除之，僧残如上说。五者从地至地羯磨，受戒犍度中当知有总名说。何者是？从波罗夷乃至七灭诤，若有所破皆名为犯，是故名集犯。 “谏法者，若有比丘犯罪，余比丘或见闻疑，应先白上座及僧。上座僧若听，复应问犯罪者：‘今欲谏，汝为听不？’若上座及僧犯事者与欲，得谏。若二俱不听、若一听一不听，皆不得谏。谏者要内立五德然后谏之：一者知时而谏；二者实心非虚伪心；三者为利益故、不为不利益故谏；四者柔软言辞、非粗恶语谏；五者慈心故谏、非不见过故谏。谏者，众僧集已次第坐竟， 现代汉语译本：如果比丘心怀嗔恨想要断佛陀的性命或殴打佛陀，会犯波夜提（Pāyantika，一种罪名），这种罪是不可忏悔的。如果犯了突吉罗（Duṣkṛta，一种轻罪），不会生出善根，也没有消除罪过的羯磨（Karma，业力或行为）。哪些罪不可忏悔呢？沙弥（Śrāmaṇera，小沙弥）、沙弥尼（Śrāmaṇerī，小沙弥尼）、式叉摩尼（Śikṣamāṇā，学戒女）如果犯了四波罗夷（Pārājika，断头罪）中的任何一条，这种罪也是不可忏悔的。因此，有些罪需要羯磨来忏悔，有些罪则不需要，就像上面所说的。已经羯磨过又重新羯磨的，指的是僧残（Saṃghāvaśeṣa，仅次于波罗夷的重罪）。羯磨过后不再重新羯磨的，指的是尼萨耆波夜提（Nissaggiya Pāyantika，舍堕）、九十二波夜提等罪。 想要发露忏悔的人需要具备五种条件：一是整理好衣服；二是脱掉革屣（鞋子）；三是胡跪（右膝着地）；四是合掌；五是说出所犯的罪行。像这样才能算是忏悔，否则就不能称为忏悔。有五种罪容易消除：一是犯了罪应该在一个比丘面前忏悔，如果没有比丘，心中立下誓言也可以消除。二是犯了突吉罗，如果是恶口，向一个人说就可以灭除。三是像波夜提、自性偷兰（Sthūlātyaya，粗罪），在一个人面前忏悔也可以除灭。四是僧残边偷兰、波罗夷边偷兰，需要在四人以上的僧众中通过羯磨来消除，僧残如上面所说。五是从地至地的羯磨，在受戒犍度（Khandha，篇章）中应当知道有总体的说明。什么是集犯呢？从波罗夷乃至七灭诤（Adhikaraṇa-śamatha，七种息诤法），如果有所破犯都称为犯，所以称为集犯。 进谏的方法是，如果有比丘犯罪，其他比丘或者见到、听到或者怀疑，应该先禀告上座（长老）和僧众。上座和僧众如果同意，再问犯罪的比丘：‘现在想要进谏，你同意吗？’如果上座和僧众犯事，需要征得他们的同意，才能进谏。如果两者都不允许，或者一个允许一个不允许，都不能进谏。进谏的人要内心具备五种德行才能进谏：一是知道时机才进谏；二是真心实意，不是虚伪的心；三是为了利益对方才进谏，不是为了不利于对方而进谏；四是使用柔和的言辞，不是用粗暴恶劣的语言进谏；五是怀着慈悲心才进谏，不是因为看不到对方的过错才进谏。进谏时，僧众聚集完毕后依次坐好。
English
English version: If a Bhikṣu (monk) with anger in his heart intends to take the Buddha's life or strike the Buddha, he commits a Pāyantika (an offense), which is irredeemable. If one commits a Duṣkṛta (a minor offense), no good roots will arise, nor will there be Karma (action or deed) to remove the offense. What offenses are irredeemable? If a Śrāmaṇera (novice monk), Śrāmaṇerī (novice nun), or Śikṣamāṇā (probationary nun) commits any of the four Pārājika (defeat), this offense is also irredeemable. Therefore, some offenses require Karma for repentance, while others do not, as mentioned above. Karma that is performed again after being performed refers to Saṃghāvaśeṣa (formal meeting of the Sangha). Karma that is not performed again after being performed refers to Nissaggiya Pāyantika (expiation entailing forfeiture), ninety-two Pāyantika, etc. One who wishes to confess must possess five qualities: first, arranging one's robes; second, removing leather sandals; third, kneeling with one knee; fourth, joining palms; fifth, stating the offense committed. Only in this way is it considered confession; otherwise, it is not called confession. There are five types of offenses that are easily removed: first, an offense should be confessed before one Bhikṣu (monk); if there is no Bhikṣu, making a vow in one's heart can also remove it. Second, committing a Duṣkṛta (minor offense), such as harsh speech, can be extinguished by speaking to one person. Third, offenses like Pāyantika (expiation) and Sthūlātyaya (serious offense) can be removed by confessing before one person. Fourth, Saṃghāvaśeṣa (formal meeting of the Sangha) bordering on Sthūlātyaya (serious offense), and Pārājika (defeat) bordering on Sthūlātyaya (serious offense), must be removed through Karma in a Sangha (community) of four or more people; Saṃghāvaśeṣa is as described above. Fifth, Karma from place to place, there should be a general explanation in the Khandha (section) on ordination. What is a collective offense? From Pārājika (defeat) to Adhikaraṇa-śamatha (settlement of disputes), if there is any violation, it is called an offense, hence the name collective offense. The method of admonishment is that if a Bhikṣu (monk) commits an offense, and other Bhikṣus see, hear, or suspect it, they should first report to the senior monk and the Sangha (community). If the senior monk and the Sangha agree, they should then ask the offending Bhikṣu: 'Now we wish to admonish you, do you agree?' If the senior monk and the Sangha have committed an offense, their consent is required for admonishment. If both do not allow it, or if one allows and one does not, admonishment is not allowed. Those who admonish must possess five virtues in their hearts before admonishing: first, knowing the right time to admonish; second, having a sincere heart, not a hypocritical heart; third, admonishing for the benefit of the other, not for their detriment; fourth, using gentle words, not harsh language; fifth, admonishing with a compassionate heart, not because one cannot see the other's faults. When admonishing, the Sangha gathers and sits in order. --------------------------------------------------------------------------------
Chinese
有事者别一处坐。谏者从座起，诣彼犯罪人所，如其所见闻疑事。事有三处：一者波罗夷僧残及偷兰，此名为戒；二者破正见住邪见中；三者从波逸提乃至恶口，名之为行。见闻疑于此三处起。谏者或屏处或众中语言：‘汝当忆念本所犯。不得同僧作法事，应出去。如法除罪已，后还当入僧。’是名为谏忆念也。有谏法不成者，众僧集已，犯罪者别处坐。谏者问：‘有罪者听谏不？’答言：‘听。’有事者听已即起去，此不成谏。谏他者问已即去，六群比丘是。若问犯罪者，问已即去，不成谏也。何时名谏时？众僧齐集与欲，犯罪者现前与欲，谏者现前，如此等俱名为谏。时尊者萨婆多说曰：‘谏者语犯罪者言：“我念汝、语汝、谏汝。”犯罪者答言：“汝念我、语我、谏我。善哉！”’受谏者，不应受五种人谏：一者无惭无愧；二者不广学；三者常觅人过；四者喜斗诤；五者欲舍服还俗。如此等五人，不应受其谏，是名不受谏。佛语诸比丘：‘谏者于犯罪人边取欲竟，不应舍去。去者得突吉罗罪。自今已去，谏者与犯罪人共期一处僧伽蓝中，若集饮甜浆若食粥及布萨自恣一切法事集处，应僧前谏已舍去。若无大众，一二知见三藏比丘前谏之舍去。’ “尊者弥沙塞说曰：‘止语羯磨者，若有比丘，一破戒、二 现代汉语译本：有事情处理时，不要所有人都坐在一起。要规劝的人应该从座位上站起来，到犯错的人那里去，根据他所见、所闻、所怀疑的事情进行规劝。事情分为三个方面：一是犯了波罗夷（断头罪）、僧残（仅次于断头罪的重罪）以及偷兰（中等罪），这称为戒律方面的问题；二是破除正见而持有邪见；三是从波逸提（轻罪）乃至恶口（粗恶的言语），这称为行为方面的问题。所见、所闻、所怀疑的事情就从这三个方面产生。规劝的人可以在私下里或大众场合说：‘你应该记住你所犯的错误。不得参与僧团的法事，应该离开。如法地消除罪过后，才能回来加入僧团。’这称为规劝忆念。如果规劝不成功，僧团集合后，犯错的人单独坐在一处。规劝的人问：‘有罪的人愿意接受规劝吗？’回答说：‘愿意。’有罪的人听完后就起身离开，这就不算规劝成功。规劝他人的人问完后就离开，就像六群比丘那样。如果问了犯错的人，问完就离开，也不算规劝成功。什么时候才算规劝成功呢？僧团全部集合并表决同意，犯错的人也在场并表决同意，规劝的人也在场，这些条件都具备才算规劝成功。尊者萨婆多（Sarvastivada，一切有部）说：‘规劝的人对犯错的人说：“我念及你、告诉你、规劝你。”犯错的人回答说：“你念及我、告诉我、规劝我。太好了！”’接受规劝的人，不应该接受五种人的规劝：一是没有惭愧心；二是不广泛学习；三是经常寻找别人的过错；四是喜欢争斗；五是想要舍弃僧服还俗。不应该接受这五种人的规劝，这称为不接受规劝。佛陀告诉众比丘：‘规劝的人在犯错的人那里征求同意后，不应该离开。离开的人会犯突吉罗罪（轻罪）。从今以后，规劝的人与犯错的人约定在同一个僧伽蓝（僧院）中，无论是集体饮用甜浆、食用粥，还是举行布萨（忏悔）或自恣（听凭他人指责自己的过失）等一切法事集会的地方，都应该在僧众面前规劝完毕后再离开。如果没有大众，就在一两位具有知见的三藏（Tripitaka，经律论）比丘面前规劝完毕后再离开。’ 尊者弥沙塞（Mahisasaka，化地部）说：‘止语羯磨（Brahmanda，梵坛）是指，如果有比丘，一是破戒、二是……’