English
English version: The one entrusted with instructing (the person who is entrusted and responsible for teaching the Bhikkhunis) should inform the white-robed monk as mentioned above. After being informed, the white-robed monk should stand before the most senior monk (the highest-ranking monk in the monastery). The most senior monk asks: 'How do the Bhikkhunis request as mentioned above?' If (the white-robed monk) replies: 'According to the Sangha's arrangement,' the most senior monk should have the entrusted person ask in order: 'Who can teach the Bhikkhunis?' If no one can teach, the most senior monk should tell the entrusted person: 'If the Bhikkhunis come tomorrow, you should answer: When the Sangha has an instruction. There is no one here to teach the Bhikkhunis.' Tell the Bhikkhunis: 'Be careful, do not be negligent.' After the Bhikkhunis have finished reciting the precepts (Uposatha), they should come to the Great Sangha monastery and ask the person previously entrusted with instructing: 'Venerable, have you found someone to teach?' The entrusted person should answer: 'I have not found anyone. However, the Great Sangha has the instruction as mentioned above.' The Bhikkhunis return to the monastery, gather the Bhikkhuni Sangha, and tell them: 'When the Sangha has an instruction, there is no one in this Sangha to teach the Bhikkhunis.' Tell the Bhikkhuni Sangha: 'Be careful, do not be negligent.' It should be said, 'To uphold with reverence.' Apart from these two types of instruction, the rest are not valid. Question: When the Bhikkhunis come to the Great Sangha monastery to request instruction, the entrusted person immediately answers: 'There is no one in this Sangha to teach the Bhikkhunis.' Telling the Bhikkhunis: 'Be careful, do not be negligent.' Does this count as completing the instruction? Answer: It does not count as complete. Why? Originally, because women have less wisdom, at the end of every half-month, the Sangha would send virtuous people to the Bhikkhuni monastery to preach and instruct. This entrusted person is neither a teacher nor acting on the Sangha's command, so how can they answer on their own authority? Therefore, this does not count as complete, and one will lose merit and incur demerit. If there is no one in the Sangha to teach the Bhikkhunis, one should follow the abbreviated teaching method. If the Sangha is not in harmony, a messenger should be sent to inquire. The Great Sangha of Bhikkhus should also inquire if they do not know the situation of the Bhikkhuni Sangha. If the two Sanghas are in harmony, they should instruct; otherwise, they will transgress respect and incur demerit. The Fourteenth Chapter on Repentance at the End of Each Half-Month from the Three-Part Vinaya Anyone who wishes to repent should know what is a minor offense and what is a major offense; know what is a transgression and what is not a transgression; know what is a repentable offense and what is an unrepentable offense. Some offenses need to be repented in the Sangha, some offenses also need to be repented in the Sangha, some offenses also need to be repented in the Sangha, some offenses need to be confessed face-to-face three times, some offenses need... --------------------------------------------------------------------------------
Chinese
对一人说忏悔。或有罪心念忏悔。知有余知无余。知作而犯戒是重。知止而犯戒是轻。善识罪名罪种。知罪有无。若众说戒时问。是中清净不自知有罪。不向人说。不心念发露。此犯默妄语突吉罗。应对手一说法。忏者应具五法。偏露右肩。脱草屣。胡跪合掌。若上坐应礼足。说罪名罪种。大德一心念。我比丘某甲。于说戒时自知有罪。覆藏于戒序中犯默然妄语突吉罗。今向大德发露忏悔。忏悔即安乐。忆念犯发露知而不覆藏。大德忆念。我戒身具足清净布萨。上坐应呵啧言。长老从今以往。当自啧心生厌离。后更莫复犯。答言。尔上坐在下坐前。当具四法。遍露右肩。脱革屣。胡跪合掌。说罪名罪种。忏法如上。下坐应呵啧上坐言。大德当改悔生厌离心。答言。尔何等四事边罪。起心欲盗淫欺杀生。不破威仪还得正心犯突吉罗。应对手一说悔如上。若破威仪乃至动五钱物不离本处犯重偷兰遮。界内僧尽集。八人以上得忏。若非道假作道相。杀非人欺非人犯轻偷兰遮。四人得悔。何等十三边。若起心欲出不净。不破威仪得心还正犯突吉罗。应对手一说悔如上。余戒亦尔。若破威仪已作缘差不威犯重偷兰。四人已上得悔。染心触女人粗厚衣摩触男子自摩触己身自触女色及听音声皆犯突吉罗。对手一说悔法如上。若是重罪 发露。长老一心念。我某甲犯罪。今向长老发露。后当僧中如法悔。若犯三十事。当舍如法忏悔。三十九十一百二十戒。皆对手忏悔。四提舍尼。对手一说忏悔。众学啧心得灭。上来所明忏悔大格也。若有罪作无罪忏悔。若无罪作有罪忏悔。若轻罪作重罪忏悔。若重罪作轻罪忏悔。皆不成忏。失法得突吉罗罪。 三部律轻重不同会通品第十五 问曰。如来何故制此五部戒律轻重不同。使诸弟子互生是非 答曰。如来为诸弟子得利益故制一部戒律。尚无三名。何况五也。佛泥洹后。优波离与五百罗汉初集律时号八十诵。是以后过百余年。时人异见不同。即分张律以为五部。各抄略前后隐显异名。安置己典致令多相殊别名。名相虽殊理通为一 问曰。僧祇明。烧理怀色越毗尼。十诵偷兰四分犯重。云何为一 答曰。是三本是一戒。僧祇明恶不论损财。是故重犯轻。十诵明其损财方便故犯偷兰。四分明损财满处。是故犯重亦可。僧祇明其始心处。四分论其终处。三部理同。但各遍明有异 问曰。僧祇明三宝物互用犯重。四分明偷兰。云何名一 答曰。僧祇明守护人边犯重。四分明佛于物无我所心。此物无守护故但犯偷兰。以四方僧物一人边计钱难满故得偷兰。四分若有守护则犯重无差。僧祇若无守护亦犯偷兰。 现代汉语译本：发露。长老请一心忆念。我某甲（自称）犯了罪。现在向长老坦白。以后应当在僧团中如法忏悔。如果触犯了三十事（指三十种忏悔罪），应当舍弃如法忏悔。三十、九十、一百二十戒（指戒律条目），都要当面忏悔。四提舍尼（指四种需要对人忏悔的罪），当面说一次即可忏悔。众学（指所有应该学习的戒条）的心得灭除。以上所说明的是忏悔的大概规则。如果明明有罪却当做无罪忏悔，或者明明无罪却当做有罪忏悔，或者把轻罪当做重罪忏悔，或者把重罪当做轻罪忏悔，这些都不能算是忏悔，会失去功德，反而得到突吉罗罪（一种轻罪）。 三部律轻重不同会通品第十五 问：如来（指佛陀）为什么制定这五部戒律，使其轻重不同，以至于弟子们互相产生争论？答：如来为了让弟子们获得利益，只制定了一部戒律，甚至连三个名称都没有，更何况五个呢？佛陀涅槃后，优波离（持律第一的弟子）与五百罗汉第一次结集律藏时，称为八十诵。在这之后过了一百多年，当时的人们见解不同，于是将律藏分为五部。各自抄录，或简略，或详尽，或隐晦，或显明，名称各异。安置在自己的经典中，导致很多地方都不相同。名称虽然不同，但道理是相通的。 问：僧祇律（五部律之一）中说，烧毁理怀色（指烧毁寺庙等），就触犯了越毗尼罪（重罪）。十诵律（五部律之一）中说，触犯偷兰罪（一种中等罪）。四分律（五部律之一）中说，触犯重罪。这怎么能说是一致的呢？答：这三部律本来说的是同一条戒律。僧祇律认为，恶行不论是否损害财物，因此重罪也算轻的。十诵律认为，损害财物是方便之举，因此触犯偷兰罪。四分律认为，损害财物已经达到一定程度，因此触犯重罪。也可以说，僧祇律注重的是最初的动机，而四分律注重的是最终的结果。三部律的道理是相同的，只是各自阐述的角度不同。 问：僧祇律中说，三宝物（指佛、法、僧的财物）互相挪用，就触犯重罪。四分律中说，触犯偷兰罪。这怎么能说是一致的呢？答：僧祇律认为，在有守护人的情况下挪用，就触犯重罪。四分律认为，佛陀对于财物没有‘我所’之心，这些财物没有守护人，因此只触犯偷兰罪。因为四方僧众的财物，在一个人手中难以计算是否达到偷盗的金额，所以判为偷兰罪。四分律认为，如果有守护人，挪用就触犯重罪，没有差别。僧祇律认为，如果没有守护人，也触犯偷兰罪。
English
English version: Confession. Elder, please concentrate your mind. I, so-and-so (self-identification), have committed an offense. Now I confess to the Elder. Afterwards, I should repent according to the Dharma in the Sangha. If I have violated the thirty matters (referring to thirty types of offenses requiring confession), I should abandon and repent according to the Dharma. The thirty, ninety, one hundred and twenty precepts (referring to the items of precepts), all require face-to-face confession. The four Tissaniyas (referring to four types of offenses requiring confession to another person), can be confessed by speaking once face-to-face. The understanding of all the learning (referring to all the precepts that should be learned) can be extinguished. The above explains the general rules of confession. If one has committed an offense but confesses as if innocent, or if one is innocent but confesses as if guilty, or if one confesses a minor offense as a major offense, or if one confesses a major offense as a minor offense, none of these count as confession, and one will lose merit and instead incur a Dukkhata offense (a minor offense). Chapter Fifteen: Harmonizing the Differences in Severity Among the Three Vinayas Question: Why did the Tathagata (referring to the Buddha) establish these five Vinayas (collections of monastic rules) with different levels of severity, causing the disciples to generate disputes among themselves? Answer: The Tathagata established only one Vinaya for the benefit of the disciples, and there were not even three names, let alone five. After the Buddha's Nirvana, Upali (the foremost disciple in upholding the Vinaya) and five hundred Arhats first compiled the Vinaya, which was called the Eighty Recitations. More than a hundred years later, people had different views, so they divided the Vinaya into five parts. Each part copied, abbreviated, elaborated, obscured, or clarified, with different names. They placed them in their own canons, resulting in many differences. Although the names are different, the principles are the same. Question: The Mahasanghika Vinaya (one of the five Vinayas) states that burning down a vihara (monastery) constitutes an offense against the Vinaya (a serious offense). The Sarvastivada Vinaya (one of the five Vinayas) states that it constitutes a Thullaccaya offense (a medium offense). The Dharmaguptaka Vinaya (one of the five Vinayas) states that it constitutes a serious offense. How can these be consistent? Answer: These three Vinayas are essentially talking about the same precept. The Mahasanghika Vinaya believes that evil actions, regardless of whether they damage property, are considered minor offenses. The Sarvastivada Vinaya believes that damaging property is a means to an end, so it constitutes a Thullaccaya offense. The Dharmaguptaka Vinaya believes that the damage to property has reached a certain level, so it constitutes a serious offense. It can also be said that the Mahasanghika Vinaya focuses on the initial intention, while the Dharmaguptaka Vinaya focuses on the final result. The principles of the three Vinayas are the same, but they each explain from different perspectives. Question: The Mahasanghika Vinaya states that misappropriating the property of the Three Jewels (referring to the property of the Buddha, Dharma, and Sangha) constitutes a serious offense. The Dharmaguptaka Vinaya states that it constitutes a Thullaccaya offense. How can these be consistent? Answer: The Mahasanghika Vinaya believes that misappropriating property with a guardian constitutes a serious offense. The Dharmaguptaka Vinaya believes that the Buddha has no sense of 'mine' regarding property, and these properties have no guardian, so it only constitutes a Thullaccaya offense. Because it is difficult to calculate whether the amount of money stolen from the Sangha in all directions has reached the amount for theft in one person's hands, it is judged as a Thullaccaya offense. The Dharmaguptaka Vinaya believes that if there is a guardian, misappropriation constitutes a serious offense without difference. The Mahasanghika Vinaya believes that if there is no guardian, it also constitutes a Thullaccaya offense. --------------------------------------------------------------------------------
Chinese
是故二部得名一也 问曰。何故恶性一戒独分为三。余戒不尔 答曰。本集律者。观望戒犯之者多故具列。阙恶一戒犯之者多故分之为三。欲使知者寻求通文旨。愚人坚执。彼此有失 问曰。有人言。随所受戒当复修行。不应五通用 答曰所说不然。何以故本一部戒律名八十诵。轻重相顺。文义具足。时人分此八十诵以为五部。致令轻重相违。文义不具。若衣一部不犯。于余部犯者故破戒。若于五部中悉无违犯乃名持戒。是故应当具行。不宜偏执 问曰。有人言。持戒务急。断事务缓。何者是也 答曰。二俱不然。何以故。若急过分人不能行。则断圣种。缓则易行。毁灭正法。若人能依五部律文。随顺修行。不增不减。当知是人能护佛法。自利利人。是真佛子 十诵四分明。盗经犯重。盗像偷兰。何故尔也 答曰。此互明不同。经有守护。计纸默犯重。像无守护。但犯偷兰。若经无守护像有守护亦尔 问曰。何故淫欺二。教他作但犯偷兰。自作犯重。杀盗二戒。自作教他彼此同犯 答曰。杀盗二戒具三义。彼此俱犯。何等为三。一者损境。二者畅情。三分利。淫欺二戒无此三义。但他为恶。是以得轻 问曰。何故淫之一戒在三道中犯人非人畜生。下之三戒但人道中犯 答曰。淫为畅情不为损境。是故但畅情得与情境便 现代汉语译本 因此，二部（Dve-nikāya）由此得名，成为一体。问：为什么恶性（duṣṭula）一戒要单独分为三部分，而其他戒律不是这样呢？答：最初结集律藏的人，观察到触犯此戒的人很多，所以详细列出。阙恶（chidra）一戒，触犯的人也很多，所以分为三部分。想要让知晓的人寻求通达文句的旨意，愚笨的人则会固执己见，彼此都会有所失误。问：有人说，应该按照所受的戒律修行，不应该五部通用。答：这种说法不对。为什么呢？原本一部的戒律名为《八十诵律》（Aśītisūtra），轻重缓急相互协调，文义完整具足。当时的人们将这《八十诵律》分为五部，导致轻重缓急相互违背，文义也不完整。如果按照一部的戒律没有触犯，但在其他部中触犯，就属于破戒。如果在五部中都没有违犯，才能称为持戒。因此，应当全部修行，不应该偏执一方。问：有人说，持戒要务求快速，处理事务可以放缓，哪种说法正确呢？答：两种说法都不对。为什么呢？如果过于急切，人们无法做到，就会断绝圣种。如果过于缓慢，虽然容易做到，却会毁灭正法。如果有人能够依据五部律藏的经文，随顺修行，不增加也不减少，应当知道这个人能够守护佛法，自利利人，是真正的佛子。《十诵律》（Daśādhyāya-vinaya）和《四分律》（Dharmaguptaka-vinaya）中说明，盗经犯重罪（pārājika），盗佛像犯偷兰遮罪（sthūlātyaya），为什么会这样呢？答：这是因为互相说明的不同。《经》有守护，偷盗纸张默认为犯重罪。《佛像》没有守护，只犯偷兰遮罪。如果《经》没有守护，《佛像》有守护，也是一样。问：为什么淫戒和欺骗戒，教他人做只犯偷兰遮罪，自己做则犯重罪，而杀戒和盗戒，自己做和教他人做，彼此都犯同样的罪？答：杀戒和盗戒具备三种意义，彼此都犯同样的罪。哪三种意义呢？一是损害对象，二是满足情欲，三是分得利益。淫戒和欺骗戒没有这三种意义，只是让他人作恶，所以罪过较轻。问：为什么淫戒这一条，在三道（trayo gatayaḥ）中，人、非人（amanuṣya）、畜生（tiryak）都会触犯，而下面的三条戒律只在人道中触犯？答：因为淫是满足情欲，而不是损害对象，所以只要满足情欲，就与情境相符。