English
English version At that time, the Venerable Rāhula (the son of the Buddha) was in Nalāgagrāmaṇi, where a donor had deep faith in the Three Jewels (Buddha, Dharma, and Sangha). He developed a respectful mind towards the Venerable Rāhula and privately built a house for him. After the house was completed, he invited Rāhula to use it. Rāhula stayed there for some time and then left to teach in other places. The householder then gave this house to many people. Later, Rāhula returned and, upon hearing what had happened, reported the matter in detail to the World-Honored One (Shakyamuni Buddha). The Buddha told Rāhula, 'Go to the donor and ask him, "Donor, have you seen any faults in my body, speech, or mind?"' The donor replied, 'I have not seen any faults.' Rāhula returned to the Buddha and reported the donor's words in detail. Thereupon, the Buddha gathered all the bhikkhus (Buddhist monks) and said, 'Some giving is lawful giving, lawful receiving, and lawful using; some giving is unlawful giving, unlawful receiving, and unlawful using. If a donor voluntarily builds a house and gives it to one person, and later transfers it to many people, this is called unlawful giving, unlawful receiving, and unlawful using. If someone voluntarily builds a house and gives it to one person, and later transfers it to the Sangha (Buddhist monastic community), this is called unlawful giving, unlawful receiving, and unlawful using. If someone voluntarily builds a house and gives it to one person within the Sangha, and the Sangha later splits into two factions, and the house is given to one faction, this is called unlawful giving, unlawful receiving, and unlawful using. If a donor voluntarily builds a house and gives it to many people, and later transfers it to one person or to the general public, all of this is called unlawful giving, unlawful receiving, and unlawful using.' Lawful giving is when something is given to one person, and that one person uses it; given to many people, and those many people use it; given to the Sangha, and the Sangha uses it. If the Sangha splits into two factions, and it is given to one side, that side uses it. This is called lawful using. This is called a re-enactment (of a precept). In these three situations, it can be determined that no offense has been committed. 'Furthermore, there are three situations in which it can be determined that no offense has been committed: first, a circumstance (reason); second, a rule (precept); and third, a re-enactment. A circumstance is as described above. A rule is when something is done before the rule was established, it is not an offense; this is called a rule. A re-enactment is when the Sangha indicates a place to build a house...' --------------------------------------------------------------------------------
Chinese
，所作齐量、无诸妨难，若复作塔、为僧作房舍不犯，是名重制。王舍城中有檀越，为僧起六十口房，皆不犯。是名重制。此三处决断不犯。一切不犯者，顺佛教而行是也。犯者，违佛教行是也。比丘法，佛所听者应作，佛所不听不应作。如初，中后亦如是。 “云何名毗尼？毗尼者，凡有五义：一忏悔、二随顺、三灭、四断、五舍。云何名为忏悔？如七篇中所犯，应忏悔除。忏悔能灭，名为毗尼。云何名为随顺？随顺者，七部众随如来所制所教，受用而行无有违逆，名为随顺毗尼。云何名灭？能灭七诤，名灭毗尼。云何名断？能令烦恼灭除不起，名断毗尼。云何名舍？舍有二种：一者舍所作、二者舍见事。舍作者，十三僧残是也。就十三中，九事作即成不得谏；四事三谏不受，僧为作白四羯磨，罪成。成已，若白三羯磨，悔事不成。如此十三名舍作法。见者，如阿梨吒比丘说言：‘我亲从佛闻，行欲不能障道。’舍是见故，名为舍也。此二种名舍毗尼。总有二种：一可发露、二不可发露。可发露者，比丘十三僧残，比丘尼十九僧残，六三谏，此有羯磨可除罪，名可发露。不可发露中，尼有一事可三谏，如比丘犯罪，僧羯磨摈出。有比丘尼，常来佐助言语比丘尼。比丘尼谏言，此不须佐助。乃至三谏不止，僧为 现代汉语译本：所作齐量，没有各种妨碍和困难。如果重新建造佛塔、为僧众建造房舍，这不算是违犯戒律，这叫做‘重制’。王舍城中有一位檀越（dàn yuè，施主），为僧众建造了六十间房屋，这都不算违犯戒律，这叫做‘重制’。以上这三种情况的决断是不算违犯戒律的。一切不算违犯戒律的情况，都是顺应佛教的教义而行事。违犯戒律的情况，就是违背佛教的教义而行事。比丘（bǐ qiū，男性出家人）应该做佛陀允许的事情，不应该做佛陀不允许的事情。最初、中间和最后都应该如此。 ‘什么叫做毗尼（pí ní，戒律）？’毗尼有五种含义：一是忏悔，二是随顺，三是灭，四是断，五是舍。什么叫做忏悔？比如在七篇中所犯的戒律，应该通过忏悔来消除。忏悔能够灭除罪过，这叫做毗尼。什么叫做随顺？随顺是指七部众（指出家男女二众、在家男女二众、式叉摩那、沙弥、沙弥尼七种）随顺如来所制定的戒律和教导，接受并奉行，没有违逆，这叫做随顺毗尼。什么叫做灭？能够灭除七种诤论，叫做灭毗尼。什么叫做断？能够使烦恼灭除不再生起，叫做断毗尼。什么叫做舍？舍有两种：一是舍所作，二是舍见事。舍所作，指的是十三僧残（sēng cán，仅次于四波罗夷的重罪）罪。在十三僧残罪中，有九种罪行一旦做了就构成犯罪，不能阻止；有四种罪行经过三次劝谏不听从，僧团就为他举行白四羯磨（bái sì jié mó，一种僧团会议），罪行成立。罪行成立后，如果举行白三羯磨，忏悔的事情也不能成功。这十三种罪行叫做舍作法。见事，比如阿梨吒（ā lí tuó）比丘说：‘我亲自从佛陀那里听到，行淫欲不能阻碍修道。’舍弃这种错误的见解，叫做舍。这两种叫做舍毗尼。总共有两种：一种是可以发露的，一种是不可以发露的。可以发露的，比如比丘犯了十三僧残罪，比丘尼犯了十九僧残罪，六种罪行经过三次劝谏，这些罪行可以通过羯磨法来消除，叫做可以发露。在不可发露的罪行中，比丘尼有一种情况可以经过三次劝谏，比如比丘犯罪，僧团通过羯磨法将他驱逐出去。有比丘尼经常来帮助那个被驱逐的比丘说话。其他比丘尼劝谏她说，不应该帮助他说话。乃至经过三次劝谏她仍然不停止，僧团就为她举行
English
English version: What has been done is measured and appropriate, without any hindrances or difficulties. If one rebuilds a stupa or constructs dwellings for the Sangha, it is not considered a violation [of the precepts]; this is called 're-establishment'. In Rājagṛha, there was a benefactor who built sixty dwellings for the Sangha, and this is not considered a violation. This is called 're-establishment'. These three types of judgments are not considered violations. All actions that are not violations are those that accord with the teachings of Buddhism. Violations are actions that contradict the teachings of Buddhism. A Bhikṣu (male monastic) should do what the Buddha has permitted and should not do what the Buddha has not permitted. The same applies in the beginning, middle, and end. 'What is called Vinaya (discipline)?' Vinaya has five meanings: first, repentance; second, compliance; third, extinction; fourth, severance; and fifth, abandonment. What is called repentance? For example, offenses committed within the seven sections [of the Prātimokṣa] should be eliminated through repentance. Repentance can extinguish [offenses], and this is called Vinaya. What is called compliance? Compliance refers to the seven assemblies (Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, and Upāsikās) complying with the rules and teachings established by the Tathāgata, accepting and practicing them without any opposition; this is called compliant Vinaya. What is called extinction? Being able to extinguish the seven disputes is called extinctive Vinaya. What is called severance? Being able to eliminate afflictions so that they do not arise is called severing Vinaya. What is called abandonment? There are two types of abandonment: first, abandoning actions; second, abandoning views. Abandoning actions refers to the thirteen Saṃghāvaśeṣa (offenses requiring initial suspension from the Sangha). Among the thirteen, nine offenses are completed upon commission and cannot be prevented; for four offenses, if one does not heed three admonishments, the Sangha performs a 'white four-act Karma' (formal procedure of the Sangha), and the offense is established. Once the offense is established, if a 'white three-act Karma' is performed, the repentance is not successful. These thirteen are called the method of abandoning actions. As for views, for example, the Bhikṣu Āriṣṭa said, 'I personally heard from the Buddha that engaging in sexual desire does not obstruct the path.' Abandoning this view is called abandonment. These two are called abandoning Vinaya. In general, there are two types: one that can be disclosed and one that cannot be disclosed. What can be disclosed includes the thirteen Saṃghāvaśeṣa offenses for Bhikṣus, the nineteen Saṃghāvaśeṣa offenses for Bhikṣuṇīs, and the six offenses that are subject to three admonishments. These offenses can be eliminated through Karma, and they are called disclosable. Among the non-disclosable offenses, there is one case for Bhikṣuṇīs that can be subject to three admonishments. For example, if a Bhikṣu commits an offense and the Sangha expels him through Karma, and a Bhikṣuṇī constantly comes to assist and speak on behalf of that Bhikṣu, other Bhikṣuṇīs admonish her, saying that she should not assist him. Even after three admonishments, if she does not stop, the Sangha performs --------------------------------------------------------------------------------
Chinese
作白四羯磨，至三羯磨时悔者罪犹可除，至第四羯磨事成，不复可除，是名不可发露。如是比丘四、比丘尼七，皆无谏也。是名舍毗尼。此五总名毗尼义。 “云何为犯？犯有二种：一者犯重、二者犯轻。犯重者，欲作恶时烦恼火盛，能烧善心令灭、恶事得成，名为烧义。成恶事已，后改悔时心生苦恼，善心炽盛能灭恶心，亦名烧义。犯轻者，起烦恼心微，随犯微罪灭微善心，不得自存，名为炙义。后改悔时，起微善心炙小恶心，亦名炙义。 “云何名犯？能使众生轮回三有，名为犯义。云何复名犯？所不听作而作，名之为犯。 “云何名犯？犯所持戒，所犯受果不可贪乐，故名为犯。 “云何复名为犯？过患苦恼触逼切身，皆名犯义。能断善法，名为犯义。又言犯者，人及六欲天、四禅、四空，三界中所作不善，皆名为犯。又言犯者，瞋心现前，名为犯。又烦恼染心，亦名为犯。又复犯者，烦恼在道中增长，名为犯义。又烦恼满足，亦名犯义。 “云何烦恼名为犯义？如器中着水然火，溢出烦恼火能令身口放逸作不善业，是名为犯。又复犯者，七聚法中所不应作，作者皆名为犯。 “何故名波罗夷？波罗夷者，破坏离散，名波罗夷。又波罗夷者，为他刀槊所伤，绝灭命根，名 现代汉语译本 作白四羯磨（bái sì jié mó）：进行四次羯磨法事，至三羯磨时悔过，罪过尚可消除，至第四羯磨事成，则不可消除，这称为不可发露。像这样的比丘四种、比丘尼七种，都不能进行谏止。这称为舍毗尼（shě pí ní）。这五种总称为毗尼义（pí ní yì）。 ‘什么叫做犯？犯有两种：一是犯重罪，二是犯轻罪。犯重罪，指想要作恶时，烦恼之火炽盛，能够烧毁善心使其灭亡，恶事得以成就，这称为烧义。成就恶事之后，后来改悔时心中产生苦恼，善心炽盛能够灭除恶心，也称为烧义。犯轻罪，指生起的烦恼心微弱，随着所犯的微小罪过灭除微小的善心，不能够自己存在，这称为炙义。后来改悔时，生起微小的善心来炙烤小的恶心，也称为炙义。 ‘什么叫做犯？能够使众生在三有（sān yǒu）中轮回，这称为犯义。什么又叫做犯？不被允许做的事情却做了，这叫做犯。 ‘什么叫做犯？违犯所持守的戒律，所犯的罪过承受的果报不可贪恋，所以叫做犯。 ‘什么又叫做犯？过失、苦恼触及逼迫自身，都叫做犯义。能够断绝善法，叫做犯义。又说犯，人以及六欲天（liù yù tiān）、四禅（sì chán）、四空（sì kōng），三界（sān jiè）中所作的不善之事，都叫做犯。又说犯，嗔恨心现前，叫做犯。又烦恼染污的心，也叫做犯。又说犯，烦恼在修道的过程中增长，叫做犯义。又烦恼达到满足，也叫做犯义。 ‘什么烦恼叫做犯义？如同器皿中放入水然后点火，溢出的烦恼之火能够使身口放纵，做出不善的行业，这叫做犯。又说犯，七聚法（qī jù fǎ）中所不应该做的，做了都叫做犯。 ‘为什么叫做波罗夷（bō luó yí）？波罗夷，指破坏、离散，叫做波罗夷。又波罗夷，指被他人的刀矛所伤害，断绝灭亡命根，叫做波罗夷。