English
English version: One, possessing extensive learning (具足多闻 - Endowed with extensive learning). Two, being able to fluently recite the two parts of the Vinaya (三诵二部毗尼极利 - Reciting the two parts of the Vinaya with utmost proficiency). Three, widely explaining the meaning of the Vinaya (广解其义 - Broadly explaining its meaning). Four, being skilled in language, with clear and distinct speech (四善巧语言辞辨了了 - Skilled in language and clear in expression). Five, being able to please others through questions and answers (五堪能问答令彼欢欣 - Capable of delighting others with questions and answers). Six, being able to resolve disputes when they arise (六诤事起能灭 - Able to quell disputes when they arise). Seven, without favoritism (七不爱 - Without affection). Eight, without anger (八不瞋 - Without anger). Nine, without fear (九不怖 - Without fear). Ten, without delusion (十痴 - Without delusion). A Bhikkhu (比丘 - Buddhist monk) who possesses these ten qualities, if encountering Bhikkhus who do not recite the precepts, do not understand the precepts and the Vinaya, causing them to abandon the correct teachings and speak words that do not conform to the Dharma, the Sangha (僧团 - Buddhist monastic community) should perform a white Karma (白羯磨 - formal act of the Sangha) to send this Bhikkhu away from the position of judging matters. If a Bhikkhu who judges matters recites the precepts but does not understand the precepts and the Vinaya, abandoning the oral explanations and only allowing literal interpretations, the Sangha should perform a white Karma to send this Bhikkhu away. If among the Bhikkhus who judge matters there is a Dharma master (法师 - Dharma teacher) present, but he abandons the correct teachings and forcefully argues with his eloquence, the Sangha should perform a white Karma to send this Dharma master away. If a Bhikkhu who judges matters recites the precepts and the Vinaya and follows the correct teachings, the Sangha should assist him. There are seven types of Vinaya methods for resolving disputes for Bhikkhus and Bhikkhunis (比丘尼 - Buddhist nun): Present Vinaya (现在前毗尼 - resolving face-to-face), Remembrance Vinaya (忆念毗尼 - resolving by recalling facts), Non-Delusion Vinaya (不痴毗尼 - resolving by confirming mental sanity), Majority Vinaya (多语毗尼 - resolving by majority opinion), Place of Offense Vinaya (罪处所毗尼 - resolving according to the location of the offense), Self-Declaration Vinaya (自言治毗尼 - resolving by confessing and submitting to the law), and Grass-Covering Vinaya (草布地毗尼 - resolving by not pursuing past offenses). There are also seven types of Karma (羯磨 - formal acts of the Sangha): Censure Karma (呵责羯磨 - public reprimand), Banishment Karma (傧羯磨 - temporary isolation), Dependence Karma (依止羯磨 - dependence on other Bhikkhus), Prohibition from Visiting Lay Homes Karma (遮不至白衣家羯磨 - prohibition from visiting lay devotees' homes), Non-Seeing Offense Karma (不见罪羯磨 - non-acknowledgment of offense), Non-Repentance Karma (不忏悔羯磨 - non-repentance of offense), and Non-Abandonment of Wrong Views Karma (恶见不舍羯磨 - non-abandonment of wrong views). There are three types of Karma that can encompass all Karma: namely, Single White Karma (单白羯磨 - simple declaration), White Two Karma (白二羯磨 - declaration twice), and White Four Karma (白四羯磨 - declaration four times). There are four types of disputes: One, verbal disputes (言诤 - verbal arguments). Two, fault-finding disputes (觅诤 - seeking faults). Three, offense disputes (犯诤 - violation of precepts). Four, matter disputes (事诤 - disputes over matters). Disputes arising from unreasonable speech are verbal disputes. Within fault-finding disputes, there are five situations and three root causes, seeking faults and making accusations, and disputes arising from accusing offenses are called fault-finding disputes. Offense disputes refer to disputes arising from the Sangha judging others' offenses too severely or uncertainly. Verbal disputes, fault-finding disputes, and offense disputes all involve events. Disputes arising from verbal dispute Karma are called matter disputes. The roots of verbal disputes are greed, anger, and delusion. Non-greed, non-anger, and non-delusion are also roots. People are roots, the Sangha is a root, boundaries are roots, and the eighteen schisms (十八破僧 - eighteen actions that lead to the division of the Sangha) are roots. Although offense disputes have three good roots as their root, the rest are the same as ordinary verbal disputes. Whether it is good or bad, it belongs to verbal disputes. Using the Vinaya to resolve disputes is the Present Vinaya (现前毗尼 - resolving face-to-face). --------------------------------------------------------------------------------
Chinese
。多人语毗尼灭有三种。现前人。现前法。现前毗尼。现前五种。现前有三种同上。僧现前。界现前。三种 种现前。不能灭者应用多人语毗尼灭。内有五德者僧差行。舍罗应作二种舍罗。一完二破。一黑二白。有五德者不随受不。不随瞋。不随怖。不随痴知可行不可行。舍罗有三种。一显露。二覆藏。三耳语。若知上坐和上阿阇利住如法语显露行舍罗。若上坐和上阿阇利住如法语。应覆藏行舍人。若人若不知众中如法语人多非法语。人多者应耳语。行舍罗。从如法语人。多应灭诤也。觅诤应以四毗尼。忆念毗尼。灭不痴毗尼。罪处所毗尼灭。若清净比丘为他所谤。应以二毗尼灭。现前毗尼忆念毗尼灭。若比丘痴诳时多犯禁戒。痴诳心乱为他难。话僧应作不痴。毗尼灭如像力。释子好论义。违返前后僧。应与罪处所毗尼。忆念毗尼不痴毗尼。守护清净比丘犯诤。以三毗尼灭。现前毗尼。自持草布地毗尼灭诤。灭诤者不说罪名罪种。妙草布地。不问纵横。但遮尘十。而草地者二众各相向。乞欢欣便止更无所说事诤。以七毗尼灭举罪人。要内备五德如上杂品说。举罪时白。上坐中坐皆听。可者应白。所举人听者得举。若举他罪比丘内无五德者僧应以五事呵啧。所举人应以五事慰喻。若举他比丘内备五德者。应以五事称赞。 若无五德所举人应以五事呵啧。四分许断事人有二十二种德行。何者是。一具持二百五十戒。二多闻。三能善解阿毗昙。四善解毗尼。五不与人诤。亦不坚柱此事。六应呵啧应教然后柱。七应灭傧后柱。八不爱。九不恚。十不怖。十一不痴。十二不受此部饮食。十三不受彼复饮食。十四不受此复衣钵针筒。十六不供给此部。十七不供给彼复。十八不共此部入村。二十不与作期。二十一亦不至彼部。二十二后来后坐。若有比丘具此二十二德者。应在僧中如法断事。有人偏心断事入地狱。如射箭。有人平等心断事生天。如射箭。是故未世来比丘比丘尼。若为他断事。应当教令平等。勿以偏心获重罪。殃招旷劫。若比丘比丘尼欲得自利及利他。人善知法相无府疑。细常为五众而作师道者。当受持读诵书写此三部。要为人演说。分布天下。咸使闻知。 菩萨说净文 长老忆念。我某甲仰白诸佛菩萨。愿诸佛菩萨为我作清净施主。诸佛菩萨于众生边无有不舍之物。我若用时听随我用。如是三说。上明舍净地。意谓谬僻。但见前不见后。今故具注诸律明文。悕后知者详而不误 问曰。若不立净地。复言立净地。诸比丘云何得净食 答曰。诸师尽言诵舍净地。复言请俗人终身施主作檀越物得。意用终身。不犯时人尽行此事。如 现代汉语译本 若没有具备五种德行的人被推举，应当用五件事来呵斥责备。四分律中允许断事的人有二十二种德行。是哪些呢？ 一、具足持守二百五十条戒律。 二、博学多闻。 三、能够很好地理解阿毗昙（Abhidhamma，论藏）。 四、善于理解毗尼（Vinaya，律藏）。 五、不与人争论，也不固执己见。 六、应该呵斥责备的，应该教导，然后才坚持己见。 七、应该平息争端后才坚持己见。 八、不偏爱。 九、不嗔恚。 十、不恐惧。 十一、不愚痴。 十二、不接受这个僧团的饮食。 十三、不接受其他僧团的饮食。 十四、不接受这个僧团的衣钵针筒。 十五、不接受其他僧团的衣钵针筒。（原文缺失十五，根据上下文推测补全） 十六、不供给这个僧团。 十七、不供给其他僧团。 十八、不与这个僧团一同进入村落。 十九、不与其他僧团一同进入村落。（原文缺失十九，根据上下文推测补全） 二十、不与他们约定时间。 二十一、也不去那个僧团。 二十二、后来到，后就坐。如果比丘具备这二十二种德行，就应该在僧团中如法地断事。有人偏袒一方地断事，会堕入地狱，就像射箭一样。有人以平等心断事，会升入天界，也像射箭一样。所以末世的比丘、比丘尼，如果为他人断事，应当教导他们要平等，不要因为偏袒一方而获重罪，招致旷劫的灾殃。如果比丘、比丘尼想要自利利他，善于了解法相，没有疑惑，经常为五众（比丘、比丘尼、沙弥、沙弥尼、式叉摩那）作导师，应当受持读诵书写这三部（律藏、经藏、论藏），要为人演说，分布天下，使大家都知道。 菩萨说净文：长老忆念。我某甲仰白诸佛菩萨，愿诸佛菩萨为我作清净施主。诸佛菩萨于众生边无有不舍之物，我若用时听随我用。如是三说。上明舍净地，意谓谬僻，但见前不见后。今故具注诸律明文，悕后知者详而不误。问曰：若不立净地，复言立净地，诸比丘云何得净食？答曰：诸师尽言诵舍净地，复言请俗人终身施主作檀越物得，意用终身，不犯时人尽行此事，如
English
English version If a person without the five virtues is recommended, they should be reproached with five matters. According to the Sarvastivada Vinaya, a judge should possess twenty-two virtues. What are they? 1. Fully upholding the two hundred and fifty precepts. 2. Being learned and well-informed. 3. Being able to understand the Abhidhamma (commentaries on the teachings) well. 4. Being skilled in understanding the Vinaya (the monastic rules). 5. Not arguing with others, nor being stubborn in one's opinions. 6. Reproach those who should be reproached, teach those who should be taught, and then stand by one's opinion. 7. Settle disputes before standing by one's opinion. 8. Not being biased. 9. Not being angry. 10. Not being fearful. 11. Not being ignorant. 12. Not accepting food from this Sangha (monastic community). 13. Not accepting food from other Sanghas. 14. Not accepting robes, bowls, or needle cases from this Sangha. 15. Not accepting robes, bowls, or needle cases from other Sanghas. (Number fifteen is missing in the original text, supplemented based on context) 16. Not providing for this Sangha. 17. Not providing for other Sanghas. 18. Not entering villages with this Sangha. 19. Not entering villages with other Sanghas. (Number nineteen is missing in the original text, supplemented based on context) 20. Not making appointments with them. 21. Nor going to that Sangha. 22. Arriving late and sitting late. If a Bhikkhu (monk) possesses these twenty-two virtues, they should judge matters lawfully within the Sangha. Someone who judges with partiality will fall into hell, like shooting an arrow. Someone who judges with impartiality will be reborn in heaven, also like shooting an arrow. Therefore, Bhikkhus and Bhikkhunis (nuns) of the future, if judging for others, should teach them to be impartial, and not incur heavy offenses due to partiality, inviting calamities for countless kalpas (eons). If Bhikkhus and Bhikkhunis wish to benefit themselves and others, are good at understanding the characteristics of the Dharma (teachings), have no doubts, and often act as teachers for the five assemblies (Bhikkhus, Bhikkhunis, Sramaneras (male novices), Sramanerikas (female novices), and Siksamana (probationary nuns)), they should uphold, recite, write, and explain these three pitakas (Vinaya Pitaka, Sutra Pitaka, Abhidhamma Pitaka), and spread them throughout the world, so that everyone may know them. The Bodhisattva's statement on purification: Elder, remember. I, so-and-so, respectfully announce to all Buddhas and Bodhisattvas, may all Buddhas and Bodhisattvas be my pure benefactors. All Buddhas and Bodhisattvas have nothing they do not give to sentient beings. If I use it, allow me to use it as I please. Say this three times. The above clarifies the abandonment of pure land, meaning it is flawed and only sees the front but not the back. Now, I have annotated the clear statements of the Vinaya in detail, hoping that future readers will examine them carefully and not be mistaken. Question: If a pure land is not established, and yet it is said to establish a pure land, how can the Bhikkhus obtain pure food? Answer: All teachers say to recite the abandonment of pure land, and also say to invite a layperson as a lifelong benefactor to make offerings, intending it to be for life, without violating the rules. People at the time all practiced this, such as... --------------------------------------------------------------------------------
Chinese
愚情所见。此语看文不熟。所以然。十诵律前后尽律文明证。前文云。不听内煮食故。僧妨水作食故。烟火起多人来索食。诸比丘各各分与。僧食少白佛。佛言。从今日不听作净地羯磨。若作突吉罗。先作应舍。后文善诵云。第一卷中佛在毗舍离时。𩟅诸檀越欲与僧食作念。若我自舍作食多知识亲理皆与分。若佛听僧坊内作食。我当作。佛言。听作多人来索。诸比丘若与则失。若不与恐伤害。佛言。听僧坊内作。作已诸沙弥园民先自饱。残与僧。僧食不足。僧羸瘦白佛。佛言。从今如是饥饿时。若结净地。若不结净地听大比丘自作自食。从今非饿时结净。以二事应用。谓内景内宿不应食。律有此明文。诸师随情妄说。有分四分五分。亦有成证。因饥饿开八事。内景内宿自恶触残宿不受食戒。年丰还开制。但来法种种异论。若一向舍净地此残宿戒。即应甄却。此戒五部律犹存。故不应一向舍却。若请俗人终身施主复无律文可依。是故此可谓应行不行。应行而行横生情论。知复奈何。 三部律抄一卷 二年八月三日写讫旷许 现代汉语译本： 依我愚钝的见解来看，这是因为对经文不够熟悉。为什么这么说呢？《十诵律》前后都详细明确地记载了这件事。前面的经文说：‘不允许在僧房内煮食，因为会妨碍僧众用水做饭，而且烟火会引来很多人来要食物。’众比丘各自把食物分给他们，导致僧众的食物不够，于是禀告佛陀。佛陀说：‘从今天起，不允许做净地羯磨（一种仪式，用于划定可以煮食的区域），如果做了，就犯了突吉罗（一种轻罪）。’后面的经文，如果好好诵读就会发现，在第一卷中，佛陀在毗舍离时，一些檀越（施主）想要供养僧众食物，他们心想：‘如果我自己在家做饭，因为认识的人多，亲戚朋友都会来分食。如果佛陀允许在僧房内做饭，我就这样做。’佛陀说：‘允许做。’结果来了很多人要食物，比丘们如果给他们，自己就没得吃；如果不给，又怕得罪他们。佛陀说：‘允许在僧房内做饭。’但是，做好饭后，沙弥和园民先吃饱了，剩下的才给僧众，导致僧众食物不足，身体羸弱，于是禀告佛陀。佛陀说：‘从今以后，如果遇到饥饿的时候，无论是否结净地，都允许大比丘自己做饭自己吃。从今以后，不是饥饿的时候，才需要结净地，用作两种情况：内景（指中午）和内宿（指过夜），不应该吃东西。’律藏中有明确的记载。有些法师随自己的想法妄加解释，有的说可以分四份或五份，也有的举出其他证据。因为饥饿，才开许了八件事，包括内景、内宿、自己触碰过的食物、残食、过夜的食物，不受持不食戒的限制。年成好的时候，又会重新制定禁令。只是因为传来的法义有种种不同的说法。如果完全舍弃净地和不食残宿的戒律，就应该被摈弃。这条戒律在五部律中仍然存在，所以不应该完全舍弃。如果请世俗的终身施主，又没有律文可以依据。因此，这可以说是应该做的没有做，不应该做的却做了，横生出许多情理上的争论，真是不知道该怎么办才好。 《三部律抄》一卷 二年八月三日写完 旷许