English
English version: When there is something to be dealt with, do not all sit together in one place. The admonisher should rise from his seat and go to the offender, according to what he has seen, heard, and suspected. Matters fall into three categories: first, Parajika (defeat), Sanghavasesa (formal meeting of the Sangha), and Thullanikkaya (serious offense), which are called matters of discipline; second, abandoning right view and dwelling in wrong view; third, from Pacittiya (expiation) to harsh speech, which are called matters of conduct. Seeing, hearing, and suspecting arise from these three categories. The admonisher may speak in private or in public, saying: 'You should remember the offense you have committed. You must not participate in the Sangha's activities and should leave. After the offense has been properly expiated, you may return to the Sangha.' This is called admonishing remembrance. If the admonishment is unsuccessful, the Sangha gathers, and the offender sits separately. The admonisher asks: 'Does the offender accept admonishment?' The offender replies: 'I do.' If the offender gets up and leaves after hearing this, the admonishment is not successful. If the admonisher asks and then leaves, like the group of six monks, it is not successful. If the offender is asked and then the questioner leaves, it is not successful either. When is the admonishment considered successful? When the entire Sangha gathers and gives its consent, the offender is present and gives his consent, and the admonisher is present. All these conditions together constitute a successful admonishment. Venerable Sarvastivada (Sarvastivada) said: 'The admonisher says to the offender: "I remember you, tell you, and admonish you." The offender replies: "You remember me, tell me, and admonish me. Excellent!"' The one receiving admonishment should not accept admonishment from five types of people: first, those who are shameless and without remorse; second, those who do not study widely; third, those who constantly seek the faults of others; fourth, those who are fond of quarreling; fifth, those who desire to renounce the robes and return to lay life. One should not accept admonishment from these five types of people; this is called not accepting admonishment. The Buddha told the monks: 'After obtaining consent from the offender, the admonisher should not leave. Leaving incurs a Dukkhata (minor offense). From now on, the admonisher and the offender should agree to meet in the same Sangharama (monastery), whether it is a gathering to drink sweet drinks, eat porridge, or hold Uposatha (confession) or Pavarana (invitation to be reproved) ceremonies, all places where Dharma activities are held. The admonishment should be completed in front of the Sangha before leaving. If there is no large assembly, the admonishment should be completed in front of one or two learned Tripitaka (Tripitaka) monks before leaving.' Venerable Mahisasaka (Mahisasaka) said: 'Brahmanda (Brahmanda) means that if there is a monk, first, who has broken the precepts, second, who...' --------------------------------------------------------------------------------
Chinese
破见、三破行。此人众僧应立五德故谏。若性不受人语，兼恃聪明多智徒众甚大，复恃国王大臣之力，不受谏者，众僧应当与作不语羯磨。’是名止语。 “止不说戒者，佛告诸比丘：‘众中若有不清净者，止不应说戒。’六群比丘闻佛语已，即遍诸寺唱言：‘佛止，不听说戒。’世尊告曰：‘吾不止清净比丘说戒。若七聚中乃至恶语，僧集时众中有犯者止，无犯者便说。’是名止说戒。 “止自恣者，佛告诸比丘：‘众中若有不清净，止不应自恣。当作止自恣羯磨，应检校不清净者。若重驱出，轻者令其忏悔，然后自恣。若此不清净者，自恃聪明多智，亦恃徒众国王大臣力，不可驱出者，当至后自恣。后自恣时到，犹不出者，众僧可别自恣得清净耳。’ “云何名波罗提木叉？波罗提木叉者，名最胜义。以何义故名为最胜？诸善之本以戒为根，众善得生，故言胜义。复次戒有二种：一出世；二世间。此世间者，能与出世作因，故言最胜。复次戒有二种：一者依身口；二者依心。由依身口戒，得依心戒，故名为首。是波罗提木叉，布萨犍度中当广说。 “复有五种广略说戒。说戒序、四事竟，余戒皆言汝等数数闻。第二说戒序、四事、十三事竟，余戒皆言汝等数数闻。第三说戒序、四事、十 现代汉语译本： ‘破见、三破行（行为不端的三种表现）。对于这种人，僧团应该根据五德（五种美德）的原则进行劝谏。如果此人性情顽固不听劝告，又仗着自己聪明多智，徒众众多，还仗着国王大臣的势力，不接受劝谏，僧团应当对他进行不语羯磨（一种禁止其发言的仪式）。’这叫做止语。 ‘止不说戒者，佛告诉众比丘：‘僧团中如果有人不清净，就不应该说戒。’六群比丘（指行为不端的六位比丘）听到佛的话后，就到处在各个寺庙宣扬说：‘佛禁止听闻说戒。’世尊告诉他们说：‘我没有禁止清净的比丘说戒。如果七聚（七种罪行）中乃至恶语，僧团集会时，众中有人犯戒就停止说戒，没有人犯戒就继续说。’这叫做止说戒。 ‘止自恣者，佛告诉众比丘：‘僧团中如果有人不清净，就不应该进行自恣（一种忏悔仪式）。应当进行止自恣羯磨，应该检查不清净的人。如果情节严重就驱逐出去，情节轻微就令其忏悔，然后才能自恣。如果这个不清净的人，仗着自己聪明多智，也仗着徒众、国王大臣的势力，无法驱逐出去，就等到下次自恣。下次自恣时到了，仍然不出去，众僧可以分别自恣，以求得清净。’ ‘什么叫做波罗提木叉（戒律）？波罗提木叉，意思是‘最胜义’。因为什么缘故称为‘最胜’呢？因为一切善行的根本在于戒律，众多的善行由此而生，所以说是‘胜义’。其次，戒律有两种：一是出世间的；二是世间的。这世间的戒律，能为出世间的戒律作因，所以说是‘最胜’。再次，戒律有两种：一是依身口而行的；二是依心而行的。由于依身口而行的戒律，才能得到依心而行的戒律，所以戒律是首要的。这波罗提木叉，在布萨犍度（说戒犍度）中应当详细解说。 ‘又有五种广略地说戒的方式。第一种是说完说戒序、四事（四波罗夷罪）后，其余的戒条都说‘你们要常常听闻’。第二种是说完说戒序、四事、十三事（十三僧残罪）后，其余的戒条都说‘你们要常常听闻’。第三种是说完说戒序、四事、十
English
English version: 'Breaking views, three kinds of misconduct. For such a person, the Sangha should advise based on the five virtues. If this person is stubborn and does not listen to advice, relies on their intelligence and wisdom, has a large following, and relies on the power of the king and ministers, and does not accept advice, the Sangha should perform a 'no-speaking Karma' (a ritual to prohibit them from speaking). This is called 'stopping speech'.' 'Stopping the recitation of precepts, the Buddha told the Bhikkhus: 'If there are impure individuals in the Sangha, the precepts should not be recited.' The group of six Bhikkhus (referring to six Bhikkhus with misconduct) heard the Buddha's words and proclaimed throughout the monasteries: 'The Buddha has stopped the hearing of the recitation of precepts.' The World Honored One told them: 'I have not stopped the pure Bhikkhus from reciting the precepts. If among the seven categories (seven types of offenses), even evil speech, when the Sangha gathers, if someone has committed an offense, stop the recitation; if no one has committed an offense, then continue.' This is called 'stopping the recitation of precepts'.' 'Stopping self-exhortation, the Buddha told the Bhikkhus: 'If there are impure individuals in the Sangha, self-exhortation (a confession ritual) should not be performed. A 'stopping self-exhortation Karma' should be performed, and the impure individuals should be investigated. If the offense is serious, they should be expelled; if the offense is minor, they should be made to repent, and then they can perform self-exhortation. If this impure individual relies on their intelligence and wisdom, and also relies on the power of their followers, the king, and ministers, and cannot be expelled, then wait until the next self-exhortation. If the time for the next self-exhortation arrives and they still do not leave, the Sangha can perform separate self-exhortations to achieve purity.' 'What is called Pratimoksha (precepts)? Pratimoksha means 'supreme meaning'. Why is it called 'supreme'? Because the root of all good deeds lies in the precepts, and numerous good deeds arise from them, therefore it is called 'supreme meaning'. Furthermore, there are two types of precepts: one is transcendental; the other is mundane. These mundane precepts can be the cause for transcendental precepts, therefore they are called 'supreme'. Furthermore, there are two types of precepts: one is based on body and speech; the other is based on mind. Because of the precepts based on body and speech, one can attain the precepts based on mind, therefore precepts are paramount. This Pratimoksha should be explained in detail in the Uposatha Khandhaka (recitation of precepts section).' 'There are five ways to recite the precepts with varying degrees of detail. The first is to recite the introduction to the precepts and the four matters (four Parajika offenses), and then say for the remaining precepts, 'You should hear them often'. The second is to recite the introduction to the precepts, the four matters, and the thirteen matters (thirteen Sanghadisesa offenses), and then say for the remaining precepts, 'You should hear them often'. The third is to recite the introduction to the precepts, the four matters, and the ten' --------------------------------------------------------------------------------
Chinese
三事、二不定竟，余戒皆言汝等数数闻。第四说戒序乃至三十事竟，余戒皆言汝等数数闻。第五如上广说。比丘法要诵波罗提木叉，若不诵者，有诵毗尼处三时就彼处住。何以故？若所犯所疑，忏悔解疑得除罪也。是故佛制比丘要诵波罗提木叉。 “何故名布萨？断名布萨。能断所犯、能断烦恼、断一切不善法，名布萨义。清净名布萨。云何名布萨羯磨？众僧欲布萨时，众中最小者应扫堂敷坐具取香水洒地燃灯，如此诸事，皆名布萨羯磨。 “云何名自恣？比丘夏坐已讫，于智慧清净比丘前乞见闻疑罪。所以乞者，夏九十日中欲明持戒律及与余善皆无毁失，是故安居竟始得自恣名。何故佛教作自恣？一各各相课；二各各相忆念；三互相教授；四各各相恭敬；五语皆相随；六皆有依非无依。是故名自恣。自恣羯磨者，众中最下座应扫堂敷敷具燃灯取香火，如此事皆名羯磨。若界里不羯磨净厨处，宿食，沙门皆不得食。当于尔时。佛游于跋利耆国，展转游行到毗离国。闻诸比丘声高，佛问阿难：‘此众僧诤何等事？’阿难即往看，见比丘积聚食甚多。来白佛言：‘世尊！旧住比丘沙弥及净人欲办食与客比丘，是以声高。’佛即告阿难言：‘汝往语诸比丘：“从今以往，非僧集羯磨净厨，界内宿食皆不得食。” 现代汉语译本 三事（三种罪行）、二不定（两种不确定的罪行）竟，其余戒律都说你们常常听闻。第四次说戒序乃至三十事竟，其余戒律都说你们常常听闻。第五次如上广泛解说。比丘的要务是背诵波罗提木叉（戒经），如果不背诵，在有背诵毗尼（戒律）的地方，要三次前往那里居住。为什么呢？因为所犯的罪过或所怀疑的事情，通过忏悔解除疑惑，就能消除罪业。因此，佛制定比丘必须背诵波罗提木叉。 ‘为什么叫做布萨（Upavasatha，斋戒）？断除叫做布萨。能够断除所犯的罪过、能够断除烦恼、断除一切不善法，这就是布萨的意义。清净叫做布萨。’ ‘怎样叫做布萨羯磨（Upavasatha-kamma，斋戒仪式）？众僧想要举行布萨时，僧众中年纪最小的人应该打扫殿堂、铺设坐具、取香水洒地、点燃灯火，这些事情都叫做布萨羯磨。’ ‘怎样叫做自恣（Pavarana，解夏）？比丘夏季安居结束后，在智慧清净的比丘面前请求指出自己的见闻疑罪。之所以要这样做，是因为在夏季九十天中，想要表明自己持戒律以及其他善行都没有毁坏缺失，因此安居结束后才能进行自恣。’ ‘为什么佛陀教导要举行自恣？一是互相督促；二是互相忆念；三是互相教授；四是互相恭敬；五是言语互相随顺；六是都有依靠而非没有依靠。’因此叫做自恣。自恣羯磨是，僧众中座位最低的人应该打扫殿堂、铺设坐具、点燃灯火、取香火，这些事情都叫做羯磨。如果在界限内没有通过羯磨（Kamma，仪式）来净化厨房，那么僧人就不得食用隔夜食物。当时，佛陀在跋利耆国（Vajjī）游化，辗转来到毗离国（Vesali）。听到众比丘声音喧哗，佛陀问阿难（Ananda）：‘这些僧众在争论什么事情？’阿难立刻前去查看，看见比丘们积聚了大量的食物。回来禀告佛陀说：‘世尊！旧住的比丘、沙弥（Sramanera，小沙弥）以及净人想要准备食物供给客比丘，因此声音喧哗。’佛陀立刻告诉阿难说：‘你前去告诉众比丘：“从今以后，没有通过僧团羯磨净化的厨房，界限内的隔夜食物都不得食用。”’