English
English version: The severity of an offense does not depend on the value of the previous environment. The precepts against killing and stealing are based on the harm done to the object, so the severity of the offense is judged according to the value of the object. Among all things in heaven and earth, humans are the most precious, so committing an offense in the human realm is the most serious. Question: The Dharmaguptaka Vinaya says that a Bhikkhu who relies on force, trade, deceptive words, or eloquent persuasion to obtain property commits a grave offense. What does this mean? Answer: These three ways of obtaining property are the same in nature as robbery and theft, and there is no difference in violating the principle, so they constitute a grave offense. There are three situations of taking away clothes: taking away clothes out of anger constitutes a Nissaggiya Pacittiya offense; taking away clothes to subdue the other party, with the intention of making them change from evil to good and then returning them, is not a sin; fundamentally taking away clothes constitutes a grave offense. This clarifies that the person had not previously said that they would give the clothes to the other party, but later took them back out of anger, and resolved not to return them. Once they take possession, they commit a grave offense. Drinking alcohol, eating at the wrong time, and engaging in sexual conduct are judged by the act, not the intention, while the other precepts are judged by both the act and the intention. If a Bhikkhu loses an item and thinks, 'I will take it back when I see it later,' there is no sin in taking it back. If at the time they thought it was lost, they cannot take it back later. If they take it back, they are a thief, like a robber. When a Bhikkhuni violates a Parajika, the first four are the same as for a Bhikkhu, and the last four are different from a Bhikkhu. Nineteen Sanghadisesa, seven precepts are the same as for a Bhikkhu, and twelve precepts are different. Thirty Nissaggiya Pacittiya, eighteen precepts are the same as for a Bhikkhu, and twelve precepts are different. The Mahasanghika Vinaya states that a Bhikkhuni has one hundred and forty-two Pacittiya, seventy precepts are the same as for a Bhikkhu, and the rest are different. The four Patidesaniya are different from a Bhikkhu. The Sekhiya are the same as for a Bhikkhu. The seven Adhikaranasamatha are the same as for a Bhikkhu. The first precept against sexual misconduct was established in Rajagrha (Wangshecheng), because Sudinna Kalantaputta (Sutina Jialantuozi) committed sexual misconduct with his former wife. The second precept against stealing was established because the Bhikkhu Dhanika (Tanika Biqiu) stole King Bimbisara's (Pinposuoluo Wang) wood. The third precept against killing was established because the Bhikkhus in Baggumuda (Poqiuyuan) killed each other. The fourth precept against lying was established among the Bhikkhus who were observing the summer retreat in Vaisali (Pisheli). The first precept of the second chapter of Sanghadisesa was established in Sravasti (Sheweiguo), because of Kathodana (Jiatuoyi). Arranging marriages was also established in Sravasti (Sheweiguo), because of the Bhikkhu Kala (Jialuo Biqiu). Two rooms were established because of the Bhikkhus in the wilderness. Two slanders were in Rajagrha (Wangshecheng), because the Bhikkhu Metiyya (Cidi Biqiu) slandered Bhummaka (Pomaluozi), and so on. -------------------------------------------------------------------------------- 是次第乃至七灭诤应广列。文烦故不出。 三部律事七灭诤品第十六 四分曰。比丘行来入出如善比丘不乃至不出罪。时人所不知既出其罪。方知比丘中秕𦮽秽恶。既知已应和合。为作灭傧除之。譬如为人须木作井栏。从城中出手持利斧。往彼林中遍叩诸树。若是实中者。其声真实。若空中者其声虚。而彼空树根茎枝叶。如真实者不异。至于叩时。故知内空。既知内空。即便斫伐。截落枝叶先去粗朴。然后釿刬细治内外俱净以作井栏。罪时人所不知。既出其罪。方知沙门中垢秽稊稗如空树。若知己即应和合作灭傧。何以故。恐妨善比丘故 四分曰。有四种断事人者。比丘多闻无惭在僧中言说断事。僧应种种苦切呵啧。令无惭者不复更尔。第二断事。比丘多闻无惭愧在僧中。说言断事。僧应种种苦切呵啧。令无惭者更不复尔。三断事。比丘有惭多闻僧中断事。僧不应呵责。应佐助开示。令彼有惭人。于僧中说言断事。断比丘有惭多闻。在于僧中断事。不应呵啧。听彼说已应赞言。善哉令惭者。后僧中说言断事 四分曰。五种平等断事人。有人身不作口不作。有人口不作身作。有人身口俱作。有人身口俱不作。人不爱不恚不怖不痴。第五人最上犹如提故 四分曰。平等断事人有十德。何者十。一持戒清净。二 { "translations": [ "是次第乃至七灭诤应广列。文烦故不出。", "", "三部律事七灭诤品第十六", "", "四分律说：比丘行走、来往、进入、出去，如果像善良的比丘一样，不犯乃至不触犯戒律，就不会有罪。当人们不知道（比丘）的罪行时，一旦罪行暴露出来，才知道比丘中有品质低劣、污秽不堪的人。既然知道了，就应该和合僧团，为他举行灭摈仪式，去除他的罪过。譬如有人需要木材来制作井栏，从城里出来，手持锋利的斧头，前往森林中，敲击每一棵树。如果树心是坚实的，敲击的声音就真实；如果树心是空虚的，敲击的声音就虚弱。而那些空心的树，从根茎到枝叶，看起来和坚实的树没有区别。只有在敲击的时候，才能知道它是内里空虚的。既然知道它是内里空虚的，就立刻砍伐它，截去枝叶，先去除粗糙的树皮，然后用锛子仔细地修整，使内外都干净，用来制作井栏。罪行也是这样，在人们不知道的时候，一旦罪行暴露出来，才知道沙门中有污垢、秕糠、稗草，就像空心的树一样。如果知道了，就应该和合僧团，为他举行灭摈仪式。为什么呢？因为害怕妨碍善良的比丘。", "", "四分律说：有四种断事人（指处理僧团事务的人）：第一种，比丘虽然多闻，但是没有惭愧心，在僧团中随意发言，处理事务。僧团应该用各种严厉的言辞呵斥他，使这个没有惭愧心的人不再这样做。第二种，比丘虽然多闻，但是没有惭愧心，在僧团中随意发言，处理事务。僧团应该用各种严厉的言辞呵斥他，使这个没有惭愧心的人不再这样做。第三种，比丘有惭愧心，而且多闻，在僧团中处理事务。僧团不应该呵斥他，而应该帮助他，开导他，使这个有惭愧心的人，能够在僧团中正确地发言，处理事务。第四种，比丘有惭愧心，而且多闻，在僧团中处理事务。不应该呵斥他，听他把话说完后，应该赞叹他说：‘说得好啊！’使这个有惭愧心的人，以后更愿意在僧团中发言，处理事务。", "", "四分律说：有五种平等断事人：第一种人，身不作恶，口不作恶。第二种人，口不作恶，身作恶。第三种人，身口都作恶。第四种人，身口都不作恶。第五种人，不爱、不恚（嗔恨）、不怖（恐惧）、不痴（愚痴），这种人是最上等的，就像提婆达多（Devadatta）一样。", "", "四分律说：平等断事人有十种德行。是哪十种？第一，持戒清净。" ], "english_translations": [ 'These are the sequential steps, up to and including the seven methods for settling disputes, which should be extensively detailed. However, due to the length of the text, they are not included here.', '', 'Section Sixteen: The Seven Methods for Settling Disputes, from the Three-Part Vinaya Matters', '', 'The Dharmaguptaka Vinaya states: If a Bhikshu\'s (monk) conduct, in walking, coming, going, entering, and exiting, is like that of a virtuous Bhikshu, not violating or even touching upon the precepts, then there is no offense. When people are unaware of the Bhikshu\'s offense, once the offense is revealed, they then realize that among the Bhikshus there are those who are of poor quality, defiled, and unworthy. Having realized this, the Sangha (monastic community) should harmoniously perform the act of excommunication to remove his offense. It is like someone needing wood to make a well railing, coming out from the city, holding a sharp axe, and going to the forest to knock on every tree. If the core of the tree is solid, the sound of the knocking will be true; if the core is hollow, the sound will be weak. And those hollow trees, from their roots to their branches and leaves, appear no different from the solid ones. Only when knocking can one know that they are hollow inside. Having known that they are hollow inside, one immediately chops them down, cuts off the branches and leaves, first removes the rough bark, and then carefully planes and polishes them inside and out to make a well railing. Offenses are like this: when people are unaware of them, once the offense is revealed, they then realize that among the Shramanas (ascetics) there are impurities, husks, and weeds, like hollow trees. Having known this, the Sangha should harmoniously perform the act of excommunication. Why? Because they fear obstructing the virtuous Bhikshus.', '', 'The Dharmaguptaka Vinaya states: There are four types of adjudicators (those who handle Sangha affairs): The first type is a Bhikshu who is learned but has no sense of shame, speaking and adjudicating matters arbitrarily in the Sangha. The Sangha should rebuke him with various harsh words, so that this shameless person will not do so again. The second type is a Bhikshu who is learned but has no sense of shame, speaking and adjudicating matters arbitrarily in the Sangha. The Sangha should rebuke him with various harsh words, so that this shameless person will not do so again. The third type is a Bhikshu who has a sense of shame and is learned, adjudicating matters in the Sangha. The Sangha should not rebuke him, but should assist him and enlighten him, so that this shameful person can speak and adjudicate matters correctly in the Sangha. The fourth type is a Bhikshu who has a sense of shame and is learned, adjudicating matters in the Sangha. One should not rebuke him; after listening to him, one should praise him, saying, \'Well said!\' so that this shameful person will be more willing to speak and adjudicate matters in the Sangha in the future.', '', 'The Dharmaguptaka Vinaya states: There are five types of impartial adjudicators: The first type is a person who does not commit evil deeds with their body or mouth. The second type is a person who does not commit evil deeds with their mouth but commits evil deeds with their body. The third type is a person who commits evil deeds with both their body and mouth. The fourth type is a person who does not commit evil deeds with either their body or mouth. The fifth type is a person who is without love, hatred (anger), fear, or delusion (ignorance). This person is the most superior, like Devadatta (Devadatta).', '', 'The Dharmaguptaka Vinaya states: An impartial adjudicator has ten virtues. What are the ten? First, maintaining pure precepts.' ] } --------------------------------------------------------------------------------
Chinese
具足多闻。三诵二部毗尼极利。广解其义。四善巧语言辞辨了了。五堪能问答令彼欢欣。六诤事起能灭。七不爱。八不瞋。九不怖。十痴。有此十法应差别处断事比丘中有不诵戒不知戒毗尼。使舍于正义作非法语。僧应作白羯磨。遣此比丘出断事。比丘中有诵戒不知戒毗尼。舍于口义说许文。僧作白。遣此比丘出。若断事比丘中有法师在坐。舍于正义以言辞力强说僧应作白。遣此法师出。若断事比丘诵戒诵毗尼。顺正义僧应佐助。比丘比丘尼有七种。现在前毗尼。忆念毗尼。不痴毗尼。多语毗尼。罪处所毗尼。自言治毗尼。草布地毗尼。复有七种羯磨。呵啧羯磨。傧羯磨。依止羯磨。遮不至白衣家羯磨。不见罪羯磨。不忏悔羯磨。恶见不舍羯磨。有三种羯磨摄一切羯磨。所谓单白羯磨。白二羯磨。白四羯磨。有四种诤。一言诤。二觅诤。三犯诤。四事诤。因言平理而生诤者是言语也。觅诤内有五法。而有三根觅罪。而举因举罪生诤故曰觅诤。犯诤者僧为他判罪重。不定而生诤者是事也。言诤中事作。觅诤中事作。犯诤中事作。言诤羯磨。而生诤者故曰事诤。言诤根者。以贪瞋痴为根。无贪无瞋无痴为根。人为根。僧根根界为根。十八破僧为根。犯诤虽三善根为根。余者同常言诤。是善不善。言言诤。以毗尼灭现前毗尼 现代汉语译本： 一、具备广博的学识（具足多闻）。二、能够流利地背诵两部《毗尼》（律藏），并且非常精通（三诵二部毗尼极利）。三、广泛地解释《毗尼》的含义（广解其义）。四、善于运用语言，言辞清晰明了（四善巧语言辞辨了了）。五、能够通过问答使对方感到高兴（五堪能问答令彼欢欣）。六、当发生争端时，能够平息争端（六诤事起能灭）。七、没有偏爱（七不爱）。八、没有嗔恨（八不瞋）。九、没有恐惧（九不怖）。十、没有愚痴（十痴）。 具备这十种条件的断事比丘，如果遇到不背诵戒律、不了解戒律和《毗尼》的比丘，导致他们放弃正确的教义，而说不符合佛法的话，僧团应该举行白羯磨（一种僧团会议），遣送这位比丘离开断事职位。如果断事比丘背诵戒律，但不了解戒律和《毗尼》，放弃口头解释，只允许按照字面意思解释，僧团应该举行白羯磨，遣送这位比丘离开。如果断事比丘中有法师在座，却放弃正确的教义，凭借自己的口才强行辩解，僧团应该举行白羯磨，遣送这位法师离开。如果断事比丘背诵戒律和《毗尼》，并且遵循正确的教义，僧团应该协助他。 比丘和比丘尼有七种解决争端的《毗尼》方法：现在前毗尼（面对面解决）、忆念毗尼（回忆事实解决）、不痴毗尼（确认心智健全解决）、多语毗尼（多数人意见解决）、罪处所毗尼（根据犯罪地点解决）、自言治毗尼（认罪伏法解决）、草布地毗尼（不追究既往解决）。 还有七种羯磨（僧团事务处理方法）：呵责羯磨（公开谴责）、傧羯磨（暂时隔离）、依止羯磨（依止其他比丘）、遮不至白衣家羯磨（禁止去在家信徒家）、不见罪羯磨（不承认罪行）、不忏悔羯磨（不忏悔罪行）、恶见不舍羯磨（不放弃错误见解）。 有三种羯磨可以涵盖所有羯磨：即单白羯磨（简单宣告）、白二羯磨（宣告两次）、白四羯磨（宣告四次）。 有四种争端：一、言诤（口头争论）。二、觅诤（寻找过失）。三、犯诤（违犯戒律）。四、事诤（因事争论）。因言语不合道理而产生的争端就是言诤。觅诤内部有五种情况，并且有三种根本原因，寻找罪过，并且提出指控，因指控罪过而产生的争端就叫做觅诤。犯诤是指僧团判决他人的罪行过重或不确定而产生的争端。言诤、觅诤、犯诤中都有事情发生。因言诤羯磨而产生的争端就叫做事诤。言诤的根源是贪、嗔、痴。无贪、无嗔、无痴也是根源。人是根源，僧团是根源，界限是根源，十八破僧（导致僧团分裂的十八种行为）是根源。犯诤虽然以三种善根为根源，其余的与通常的言诤相同。是善还是不善，都属于言诤。用《毗尼》来平息争端，就是现前毗尼。