English
English version: It is permissible to use. If someone is building a house, trees grown on the land by themselves can be used for building. If the original builder has no subsequent monks residing there, these trees can be used without informing the Sangha (monastic community). If there is vacant land at the dwelling, and the householder plants trees for the sake of the house, they can be used for repairing the house. If the planter is not present and other monks reside there, these trees can be used without informing the Sangha (monastic community). Flower and fruit trees, unless the Sangha (monastic community) collectively uses them to repair stupas (Buddhist monuments) or build houses, cannot be felled privately. There are five types of trees that must not be felled: first, the Bodhi tree (Bodhi tree, the tree of enlightenment); second, spirit trees (spirit tree, respected trees); third, large trees along roads; fourth, trees in the Sitavana (Sitavana, cemetery); and fifth, Nyagrodha trees (Nyagrodha tree, banyan trees), unless there is a specific reason. A specific reason is if a stupa (Buddhist monument) is damaged or a Sangharama (Sangharama, monastery) is destroyed by water or fire. The latter four types of trees can be felled, except for the Bodhi tree. There are five types of trees that can be used: first, those burned by fire; second, those burned by dragon fire; third, those that have naturally dried up; fourth, those blown down by the wind; and fifth, those carried by water. Such trees can be used. What is meant by quarrels, disputes, arguments, and lawsuits? Two people competing with each other is called a quarrel; groups helping each other is called a dispute; going to the Sangha (monastic community) to complain is called an argument; each stating their reasons is called a lawsuit. There are also four types of disputes: first, disputes over words; second, disputes over not accepting advice; third, disputes over offenses committed; and fourth, disputes over actions taken. These are called disputes. What is meant by breaking? There are two types of breaking: first, breaking the Dharma wheel (breaking the Dharma wheel, destroying the Dharma); second, breaking the Sangha (breaking the Sangha, destroying the monastic community). Breaking the Dharma wheel means that the Eightfold Path (Eightfold Path) cannot be practiced, evil teachings spread, wisdom is regarded as evil, and ignorance is regarded as correct. Wisdom is obscured, and evil is manifested. This is called destroying the Dharma. Breaking the Sangha (monastic community) means that in a Sangharama (Sangharama, monastery), one person performs Posadha (Posadha, a day of fasting and confession) or even five people perform Posadha, or one person performs Karma (Karma, ritual) for two people or even for the assembly, or the assembly performs Karma for the assembly. This is called breaking the Sangha. Those who followed Devadatta (Devadatta, a cousin of the Buddha) are all guilty of Sthullatyaya (Sthullatyaya, a type of offense). Those who return to the Sangha (monastic community) and repent are excused, but those who do not return are helping to cause the breaking of the Sangha, but do not have the sin of breaking the Sangha. Only Devadatta (Devadatta, a cousin of the Buddha) alone has the sin of breaking the Sangha. There is also another saying that there is no actual breaking of the Sangha; if the Dharma wheel (Dharma wheel, the Buddha's teachings) cannot function, that is breaking the Sangha. --------------------------------------------------------------------------------
Chinese
“复有二种破：一朋党破、二见破。如拘睒弥比丘朋党共诤，不依阿毗昙、修多罗、毗尼，以非为是，此是愚痴故尔。此拘睒弥犍度中广明。见破者，如提婆达多破僧，是名破见。破僧犍度中广明。如上所说十八种破。 “尔时有一比丘独处安居，闻有一比丘欲行破僧法。此比丘心生疑，若往谏恐破安居、若不往恐恶法流行。佛闻已告此比丘言：‘若为法事，不破安居。’比丘尼亦如是，为法不破安居也。所以谏者，畏其堕地狱受报慈心谏。复有比丘闻彼中已破僧竟，欲往和合之，恐失安居，心中疑念。佛知而告曰：‘若为和合破僧法者，不失安居。’比丘尼亦如是。用四句法破僧：法言非法、非法言法；非毗尼言毗尼、是毗尼言非毗尼；非犯言犯、犯言非犯；轻者言重、重者言轻。以此四句或比丘心，一僧伽蓝中别有徒众，乃至布萨羯磨十八种法皆自别作不与僧同。比丘经比丘尼经中应广知。是名为破。 “云何为和合？为破僧者说，法如法说、非法如非法说；犯如犯说、不犯如不犯说；毗尼如毗尼说、非毗尼如非毗尼说；重如重说、轻如轻说，乃至布萨羯磨皆与僧同不复别作，是名和合。复有五种和合：一者见法和合；二者见初和合；三者与欲和合；四者信和合；五者默然和合。以此五法能令僧和 现代汉语译本 ‘还有两种“破”：一是朋党破，二是见破。例如拘睒弥（Kaushambi）的比丘们因朋党而互相争执，不依据阿毗昙（Abhidhamma，论藏）、修多罗（Sutra，经藏）、毗尼（Vinaya，律藏），以非为是，这是因为愚痴的缘故。这件事在《拘睒弥犍度》（Kaushambi Khandhaka）中有详细说明。见破是指，例如提婆达多（Devadatta）破僧，这叫做破见。这件事在《破僧犍度》（Sanghabheda Khandhaka）中有详细说明。以上所说的是十八种“破”。’ ‘当时有一位比丘独自在处安居，听到有一位比丘想要施行破僧之法。这位比丘心中生起疑虑，如果前去劝谏，恐怕会破坏安居；如果不去，又恐怕恶法流行。佛陀听闻后告诉这位比丘：‘如果是为了法事，不会破坏安居。’比丘尼也是如此，为了法事不会破坏安居。劝谏的原因是，畏惧他堕入地狱受报，出于慈悲心而劝谏。又有一位比丘听到他们已经破僧完毕，想要前去和合，又恐怕失去安居，心中疑虑。佛陀知道后告诉他：‘如果是为了和合破僧之法，不会失去安居。’比丘尼也是如此。用四句法来破僧：说“法”为“非法”，“非法”为“法”；说“非毗尼”为“毗尼”，“是毗尼”为“非毗尼”；说“非犯”为“犯”，“犯”为“非犯”；说“轻”为“重”，“重”为“轻”。用这四句话或者比丘的心，在一个僧伽蓝（Sangharama，僧院）中另有徒众，乃至布萨（Posadha，斋戒）羯磨（Karma，业）十八种法都自己另外做，不与僧众相同。这些在比丘经、比丘尼经中应该详细了解。这叫做“破”。’ ‘什么是和合呢？为破僧者说，法如法说，非法如非法说；犯如犯说，不犯如不犯说；毗尼如毗尼说，非毗尼如非毗尼说；重如重说，轻如轻说，乃至布萨羯磨都与僧众相同，不再另外做，这叫做和合。还有五种和合：一是见法和合；二是见初和合；三是与欲和合；四是信和合；五是默然和合。用这五种方法能够使僧团和合。’
English
English version ‘Furthermore, there are two kinds of 'breaking': one is breaking through partisanship, and the other is breaking through views. For example, the Bhikkhus (monks) of Kaushambi (拘睒弥, a city in ancient India) quarrel with each other due to partisanship, not relying on the Abhidhamma (阿毗昙, the collection of philosophical texts), Sutra (修多罗, the collection of discourses), or Vinaya (毗尼, the collection of monastic rules), and consider what is wrong as right. This is because of their ignorance. This matter is explained in detail in the Kaushambi Khandhaka (拘睒弥犍度). Breaking through views refers to, for example, Devadatta (提婆达多) breaking the Sangha (僧, monastic community), which is called breaking views. This matter is explained in detail in the Sanghabheda Khandhaka (破僧犍度). The above are the eighteen kinds of 'breaking'.’ ‘At that time, there was a Bhikkhu dwelling alone in retreat, who heard that a Bhikkhu intended to practice the act of breaking the Sangha. This Bhikkhu had doubts in his mind: if he went to advise him, he feared it would disrupt his retreat; if he did not go, he feared that evil practices would spread. The Buddha, having heard this, told the Bhikkhu: ‘If it is for the sake of Dharma (法, the teachings), it will not disrupt your retreat.’ The Bhikkhuni (nun) is also the same; for the sake of Dharma, it will not disrupt her retreat. The reason for advising is out of fear that he will fall into hell and receive retribution, and thus advising with a compassionate heart. Furthermore, there was a Bhikkhu who heard that they had already completed the breaking of the Sangha, and wanted to go and reconcile them, but feared losing his retreat, and had doubts in his mind. The Buddha, knowing this, told him: ‘If it is for the sake of reconciling the act of breaking the Sangha, you will not lose your retreat.’ The Bhikkhuni is also the same. They use four phrases to break the Sangha: saying 'Dharma' is 'non-Dharma', and 'non-Dharma' is 'Dharma'; saying 'non-Vinaya' is 'Vinaya', and 'Vinaya' is 'non-Vinaya'; saying 'non-offense' is 'offense', and 'offense' is 'non-offense'; saying 'light' is 'heavy', and 'heavy' is 'light'. Using these four phrases or the mind of the Bhikkhu, within a Sangharama (僧伽蓝, monastery), there are separate followers, and even the Posadha (布萨, fortnightly confession) and Karma (羯磨, monastic procedures) and the eighteen kinds of practices are all done separately, not the same as the Sangha. These should be understood in detail in the Bhikkhu Sutra and Bhikkhuni Sutra. This is called 'breaking'.’ ‘What is reconciliation? For those who break the Sangha, speak of Dharma as Dharma, and non-Dharma as non-Dharma; speak of offense as offense, and non-offense as non-offense; speak of Vinaya as Vinaya, and non-Vinaya as non-Vinaya; speak of heavy as heavy, and light as light, and even the Posadha and Karma are all the same as the Sangha, and no longer done separately. This is called reconciliation. There are also five kinds of reconciliation: first, reconciliation through seeing the Dharma; second, reconciliation through seeing the beginning; third, reconciliation through giving consent; fourth, reconciliation through faith; fifth, reconciliation through silent consent. Using these five methods can bring harmony to the Sangha.’ -------------------------------------------------------------------------------- 合。如是广知。
Chinese
“优波离问世尊：‘和合破僧者得何等利？’佛说曰：‘和合破僧者生天受一劫报。’比丘白佛言：‘僧诤事起未忏悔，名和合不？’佛言：‘不忏悔不名和合，如法悔已乃名和合。’” 毗尼母经卷第五 大正藏第 24 册 No. 1463 毗尼母经 毗尼母经卷第六 失译人名今附秦录 “若有比丘欲舍房余行，应先扫除房内涂治令净，擗叠敷具，以床远壁，安敷具床上，好者着下恶者覆上。二种敷具如上应广知。去时应白和尚阿阇梨，若听应去，不听当住。若过十腊有胜法事必能利益者，和尚阿阇梨虽不听去，自往无过。若去时，出寺外应望去处方所，复应筹量行伴中同行、不中同行？若欲过国逻被破取税物而去者不中共伴，若盗贼人不中同伴，若有不信邪见亦不中共伴。如是众多，今总说二三。复应思惟，同寺共结伴至道中，若有病痛能相料理不？若先知心必应好者可共去，若未相知可待后好伴。复更思惟，此同行伴，如我心中欲有所作共同不？复应思惟，其人威仪常能摄不？非是懈怠人不？此人于我为利为衰？为可信不可信？若共行时为苦为乐？复应思惟，从本已来为有病也为无病也？为健不健？或至道中不相舍不？如是筹量进路，是名去者。 现代汉语译本 ‘优波离（Upali，佛陀十大弟子之一，持戒第一）问世尊：‘和合破僧（Sangha，僧团）者得何等利？’佛说：‘和合破僧者生天受一劫（kalpa，极长的时间单位）报。’比丘（bhiksu，佛教出家男子）白佛言：‘僧诤事起未忏悔，名和合不？’佛言：‘不忏悔不名和合，如法悔已乃名和合。’ 若有比丘欲舍房余行，应先扫除房内涂治令净，擗叠敷具，以床远壁，安敷具床上，好者着下恶者覆上。二种敷具如上应广知。去时应白和尚（upadhyaya，亲教师）阿阇梨（acarya，导师），若听应去，不听当住。若过十腊有胜法事必能利益者，和尚阿阇梨虽不听去，自往无过。若去时，出寺外应望去处方所，复应筹量行伴中同行、不中同行？若欲过国逻被破取税物而去者不中共伴，若盗贼人不中同伴，若有不信邪见亦不中共伴。如是众多，今总说二三。复应思惟，同寺共结伴至道中，若有病痛能相料理不？若先知心必应好者可共去，若未相知可待后好伴。复更思惟，此同行伴，如我心中欲有所作共同不？复应思惟，其人威仪常能摄不？非是懈怠人不？此人于我为利为衰？为可信不可信？若共行时为苦为乐？复应思惟，从本已来为有病也为无病也？为健不健？或至道中不相舍不？如是筹量进路，是名去者。