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Pravāraṇā (self-surrender); Fourth, if one cannot speak, he may express self-surrender by gestures; Fifth, even if the speech is unclear, it is considered as giving self-surrender. These are called the five kinds of self-surrender. If the person before cannot express himself through body and speech, then ask again later. If there is no expression through body and speech, but the life force has not ended and he can hear people speaking, the Sangha (community) can perform karma (ritual) of self-surrender in front of him. If the person taking consent for self-surrender dies on the way, or is deluded by lust, or loses his mind, or goes outside the boundary, or abandons the path and returns to secular life, these situations do not constitute taking consent (chanda, agreement), and another person should be sent to take consent. If the person taking consent is blocked by thieves, floods, tigers, or wolves and cannot come, this taking of consent is considered accomplished. There are more than one difficult situation like this. As long as the person taking consent wants to come but is unable to, the taking of consent is considered accomplished. ‘Prātimokṣa-dharma’ (code of monastic rules), at that time the World Honored One was thinking in the pure chamber: ‘Now I will establish and proclaim the Prātimokṣa precepts for the Bhikshus (monks). Why? Because later Bhikshus who want to practice the Dharma do not know what is established by the Buddha and what is not, even to the joy of attaining Arhatship (arahatva, the state of enlightenment).’ The Buddha told the Bhikshus: ‘Now I will proclaim the Prātimokṣa, you should receive and practice it well. If there is any violation, you should repent, and if there is no violation, you should contemplate with mindfulness. When I proclaim the precepts, if anyone remains silent, you should know that they are all pure people. There is no difference between revealing repentance in private and asking for repentance in the assembly. The second and third times are also asked in the same way.’ If someone knowingly tells a lie, the Buddha said that this is an obstacle to the path. This ‘obstacle’ will obstruct the four Dhyanas (meditative states), the four formless realms, and even obstruct the four Fruits (stages of enlightenment) and the four Paths (leading to enlightenment). If one can correct and repent afterwards, the four Dhyanas, the four formless realms, the four Paths, and the four Fruits can all be attained. Therefore, it is called Prātimokṣa-dharma. There are five ways to proclaim the Prātimokṣa, as mentioned above. Taking consent for Uposatha (fortnightly observance) is no different from taking consent for self-surrender as above. Fields and gardens, places that have been donated before and donated again later, should not be transferred or changed and donated to other places. If transferring and donating something worth five coins, it is all a duṣkṛta (wrongdoing). There are also eighteen kinds of distinctions. There are also eight kinds of araṇya (secluded place) places, if there is a Bhik --------------------------------------------------------------------------------
Chinese
丘尼外来所施，若有所作为人所叹、有作为人呵摈，如是等皆名为物。云何名呵责摈出？呵责摈出者，要示彼摈者罪相貌然后摈出，不得直驱。 “尔时自恣前，有一比丘犯罪。见者欲谏，语言：‘我欲谏汝。听不？’犯罪者可。当欲谏时，犯罪者无，是名事在人无。若后时欲谏者，还犯罪人边取欲得谏，不取不得也。 “尔时世尊从迦尸国与五百比丘向幽兰精舍。此寺中有旧住五人，一名阿犯祇、二名富那婆苏、三名半持陀路醯尼、四名伽路罗、五名帝奢。此比丘等闻世尊来，即共分此寺中房舍园田花果敷具及养生具，唯留佛一房。所以分者，恐佛共舍利弗、目连诸大比丘等来，必夺我房舍及田业，是故急分。生此念已，房舍作一分、园田作一分、一切敷具作一分、一切养生具作一分、一切花果作一分。分已，世尊来到。到已告舍利弗、目连言：‘汝语旧住比丘，客僧来到，可房房料理敷具。’如佛告敕即往语之。旧住者即答舍利弗目连言：‘第一房为佛拔竟，唯愿如来安乐住止。余物一切，五分分竟。’目连闻此语已，即传此言具白世尊。世尊即遣目连复重语之，诸比丘答亦如前。佛即唤旧住比丘，种种因缘呵责，为说世有五贼。第一贼者，有恶比丘不持禁戒，多将徒众游诸国邑食人信施者是。二若 现代汉语译本 丘尼（比丘尼）接受外来的布施，如果有所作为却被人赞叹，或者有所作为却被人呵斥摈弃，像这些都叫做‘物’。什么叫做呵责摈出呢？呵责摈出，必须要向被摈弃的人展示他的罪行相貌，然后才能摈弃他，不能直接驱赶。 ‘当时在自恣（僧团每年雨季结束时的自我反省仪式）之前，有一位比丘犯了戒。看见的人想要劝谏他，就说：‘我想要劝谏你，你听吗？’犯戒的比丘答应了。当想要劝谏的时候，犯戒的比丘不在，这叫做事情在而人不在。如果之后想要劝谏的人，还要到犯戒的人那里去请求允许才能劝谏，不请求允许是不可以的。 ‘当时世尊从迦尸国（Kasi，古印度十六雄国之一）带着五百位比丘前往幽兰精舍（a monastery）。这座寺庙中有五位旧住的比丘，一名叫阿犯祇（Avamgi），二名叫富那婆苏（Punavasu），三名叫半持陀路醯尼（Pamditarohini），四名叫伽路罗（Garura），五名叫帝奢（Tesa）。这些比丘听到世尊要来，就共同瓜分了这座寺庙中的房舍、园田、花果、敷具以及养生用具，只给佛陀留了一间房。他们这样瓜分的原因是，害怕佛陀带着舍利弗（Sariputta）、目连（Moggallana）等大比丘来，一定会夺走他们的房舍和田地，所以才赶紧瓜分。产生了这个念头之后，房舍分成一份、园田分成一份、一切敷具分成一份、一切养生用具分成一份、一切花果分成一份。瓜分完毕后，世尊来到了。来到之后，告诉舍利弗、目连说：‘你们告诉旧住的比丘，有客人僧人来到，可以把房间都整理好，铺设好敷具。’舍利弗、目连按照佛陀的告诫就去说了。旧住的比丘就回答舍利弗、目连说：‘第一间房已经为佛陀整理好了，只希望如来能够安乐地居住。其余的东西一切都已经分成五份了。’目连听到这些话之后，就把这些话全部告诉了世尊。世尊就派遣目连再次去告诉他们，那些比丘的回答也和之前一样。佛陀就叫来旧住的比丘，用各种因缘呵责他们，为他们说了世上有五种贼。第一种贼，就是有恶比丘不持守戒律，带着很多徒众游历各个国家城镇，吃人们的信施供养。第二种贼，就是’
English
English version If a Bhikkhuni (female monastic) receives offerings from outside, and if her actions are praised by some but criticized and rejected by others, all these are called 'things'. What is called censure and expulsion? Censure and expulsion require showing the person being expelled the appearance of their offense before expelling them; they cannot be directly driven out. 'At that time, before the Pavarana (the self-reflection ceremony at the end of the rainy season retreat), there was a Bhikkhu who had violated a precept. Someone who saw it wanted to advise him, saying, 'I want to advise you. Will you listen?' The Bhikkhu who had violated the precept agreed. When the person wanted to advise him, the Bhikkhu who had violated the precept was not there. This is called the matter is present, but the person is not. If later the person wants to advise him, they must go to the Bhikkhu who violated the precept and ask for permission to advise him; they cannot advise him without permission.' 'At that time, the World Honored One was traveling from Kasi (Kasi, one of the sixteen ancient kingdoms of India) with five hundred Bhikkhus towards the secluded Aranya (a monastery). In this monastery, there were five long-term resident Bhikkhus, named Avamgi, Punavasu, Pamditarohini, Garura, and Tesa. These Bhikkhus heard that the World Honored One was coming, so they jointly divided the rooms, gardens, flowers, fruits, bedding, and provisions in the monastery, leaving only one room for the Buddha. The reason they divided it was because they were afraid that the Buddha would come with Sariputta (Sariputta), Moggallana (Moggallana), and other great Bhikkhus, and would definitely take away their rooms and fields, so they hurriedly divided it. After this thought arose, the rooms were divided into one share, the gardens into one share, all the bedding into one share, all the provisions into one share, and all the flowers and fruits into one share. After the division was completed, the World Honored One arrived. After arriving, he told Sariputta and Moggallana, 'Tell the long-term resident Bhikkhus that guest monks have arrived, and they can tidy up the rooms and prepare the bedding.' Sariputta and Moggallana went to tell them as the Buddha had instructed. The long-term resident Bhikkhus replied to Sariputta and Moggallana, 'The first room has already been prepared for the Buddha; we only hope that the Tathagata can live in peace and happiness. Everything else has already been divided into five shares.' After hearing these words, Moggallana told the World Honored One everything. The World Honored One then sent Moggallana to tell them again, and the Bhikkhus' answer was the same as before. The Buddha then called the long-term resident Bhikkhus, rebuked them with various reasons, and told them that there are five kinds of thieves in the world. The first kind of thief is an evil Bhikkhu who does not uphold the precepts, travels to various countries and towns with many followers, and eats the offerings of people's faith. The second kind of thief is' --------------------------------------------------------------------------------
Chinese
有比丘实不清净自言清净，此亦是贼。三若有比丘自恃聪明多智，起于憍慢诃骂比丘言无节度，此亦是贼。四若有比丘为衣食故，自言得过人法，此复是贼也。五若有比丘用僧祇物以自资命，此亦是贼。是故一切属四方僧物不应独用。诸比丘白佛：‘若有物，诸比丘因此生诤讼者，此物云何？’佛言：‘比丘若共忏悔，此物得分。不和合，不得分也。’分法，要作白二羯磨。此事拘睒弥犍度中广明。 “提婆达多破僧有五法：一者尽形寿乞食；二者粪扫衣；三者不食酥盐；四者不食肉鱼；五者露坐。以此五法僧中行筹，可者受筹。尔时座中有百比丘受筹，阿难即众中脱僧伽梨掷地唱言：‘此是非法。’有五十大上座亦脱僧伽梨掷地。诸比丘以此因缘具白世尊。佛言：‘此便是地狱人，当入阿鼻地狱一劫。不可救也。’此破僧犍度中广明。上提婆达多五法不违佛说，但欲依此法坏佛法也。 “尔时世尊在王舍城，诸比丘在冢间树下、或在水边大泽中，处处敷草露宿。有大长者晨朝出行，见诸比丘为作礼，问言：‘昨暮何处宿？’诸比丘答曰：‘冢间树下处处皆敷草卧。’长者问言：‘若有檀越为作房舍得不？’诸比丘答曰：‘佛未听作。’比丘以是因缘即往白佛。佛告诸比丘：‘若有檀越信心能为僧造房者 现代汉语译本： 有比丘实际上不清净却自称清净，这也是贼。若有比丘自恃聪明多智，生起骄慢，呵斥其他比丘没有节制，这也是贼。若有比丘为了衣食的缘故，自称得到过人的佛法，这又是贼。若有比丘用僧众的财物来供养自己，这也是贼。所以一切属于四方僧众的财物不应该独自使用。诸位比丘问佛：‘如果有些财物，诸位比丘因此产生争讼，这些财物该如何处理？’佛说：‘比丘如果共同忏悔，这些财物可以分。不和合，就不能分。’分财物的方法，要按照白二羯磨的仪式进行。这件事在《拘睒弥犍度》中有详细说明。 提婆达多分裂僧团有五种方法：一是终身乞食；二是穿粪扫衣；三是不吃酥油和盐；四是不吃肉和鱼；五是露天而坐。用这五种方法在僧团中进行表决，认可的人就接受筹码。当时座中有百位比丘接受了筹码，阿难立刻从人群中脱下僧伽梨扔在地上，大声说：‘这是非法。’有五十位大上座也脱下僧伽梨扔在地上。诸位比丘将这件事的因缘详细地禀告了世尊。佛说：‘这些人是地狱之人，应当进入阿鼻地狱一劫，无法救度。’这件事在《破僧犍度》中有详细说明。以上提婆达多的五种方法本身并不违反佛陀的教导，但他想依靠这些方法来破坏佛法。 当时世尊在王舍城，诸位比丘在坟墓间、树下，或在水边的大沼泽中，到处铺草露天住宿。有位大长者早晨出门，看见诸位比丘便向他们作礼，问道：‘昨天晚上在哪里住宿？’诸位比丘回答说：‘在坟墓间、树下，到处铺草睡觉。’长者问道：‘如果施主为僧众建造房舍可以吗？’诸位比丘回答说：‘佛陀还没有允许。’比丘们因为这件事就去禀告佛陀。佛告诉诸位比丘：‘如果有施主有信心能够为僧众建造房舍，是可以的’
English
English version: If a Bhikshu (Buddhist monk) is actually not pure but claims to be pure, this is also a thief. If a Bhikshu relies on his intelligence and wisdom, becomes arrogant, and scolds other Bhikshus for being unrestrained, this is also a thief. If a Bhikshu, for the sake of clothing and food, claims to have attained superhuman Dharma (teachings), this is also a thief. If a Bhikshu uses the Sangha's (monastic community) property to support himself, this is also a thief. Therefore, all property belonging to the Sangha of the four directions should not be used exclusively. The Bhikshus asked the Buddha: 'If there are things that cause disputes among the Bhikshus, how should these things be handled?' The Buddha said: 'If the Bhikshus repent together, these things can be divided. If they are not in harmony, they cannot be divided.' The method of dividing property is to perform the Karma (ritual) of 'white second'. This matter is explained in detail in the Khandhaka (section) of Kosambi. Devadatta (a cousin of the Buddha who tried to create a schism in the Sangha) had five methods to split the Sangha: first, to beg for food for life; second, to wear robes made of discarded rags; third, not to eat ghee (clarified butter) and salt; fourth, not to eat meat and fish; fifth, to sit in the open. Use these five methods to take a vote in the Sangha, and those who agree will receive a token. At that time, there were a hundred Bhikshus in the assembly who received tokens. Ananda (one of the Buddha's principal disciples) immediately took off his Sanghati (outer robe) from the crowd and threw it on the ground, shouting: 'This is illegal.' Fifty senior monks also took off their Sanghati and threw them on the ground. The Bhikshus reported the cause of this matter in detail to the World Honored One (Buddha). The Buddha said: 'These people are hell-bound and should enter Avici Hell (the lowest level of hell) for one kalpa (an immense period of time), and cannot be saved.' This matter is explained in detail in the Khandhaka of splitting the Sangha. The above five methods of Devadatta do not violate the Buddha's teachings in themselves, but he wanted to use these methods to destroy the Buddha's Dharma. At that time, the World Honored One was in Rajagriha (present-day Rajgir, India), and the Bhikshus were in the cemeteries, under trees, or in the great swamps by the water, spreading grass everywhere to sleep in the open. A great householder went out in the morning, saw the Bhikshus, and paid respects to them, asking: 'Where did you stay last night?' The Bhikshus replied: 'We spread grass everywhere in the cemeteries and under the trees to sleep.' The householder asked: 'If a donor builds houses for the Sangha, is that allowed?' The Bhikshus replied: 'The Buddha has not yet permitted it.' The Bhikshus then went to report this matter to the Buddha. The Buddha told the Bhikshus: 'If a donor has faith and is able to build houses for the Sangha, it is allowed.' --------------------------------------------------------------------------------