薩婆多部毘尼摩得勒伽卷第二
Sarvāstivāda Vinaya Mātṛkā, Volume 2
宋元嘉年僧伽跋摩譯
Translated by Monk Sanghabhadra during the Song Dynasty's Yuanjia Era
問十三僧伽婆尸沙初
Thirteen Saṅghādisesa Offenses, Part 1
眠中作方便、眠中精出，不犯。覺時作方便、眠中出，偷羅遮。作方便已捨置，偷羅遮。甲坐捨方便，偷羅遮。未受具戒時作方便、受具戒竟精出，偷羅遮。受具戒時作方便、受具戒時精出，僧伽婆尸沙。受具戒時作方便、白衣時出，偷羅遮。從何處與別住？從初根本所犯。云何出精？謂出至節。云何知？作心、次第精出，是名知。或比丘時犯非比丘時淨、或非比丘時犯比丘時淨、或比丘時犯比丘時淨、或非比丘時犯非比丘時淨。云何比丘時犯非比丘時淨？謂轉根，是比丘時犯非比丘時淨。云何非比丘時犯比丘時淨？謂轉根。云何比丘時犯比丘時淨？若比丘犯僧伽婆尸沙，如法除滅，是名比丘時犯比丘時淨。云何非比丘時犯非比丘時淨？謂比丘尼犯僧伽婆尸沙，如法除滅，是非比丘時犯非比丘時淨。眠中作方便、覺時精出，若知偷羅遮，不知不犯。若男根起逆水行，偷羅遮。若出節精，偷羅遮。握搦捋弄精不出，偷羅遮。與藥不出，偷羅遮。疑觸女人，偷羅遮。觸於齒，偷羅遮。觸無肉淳骨，偷羅遮。於餘女人染污心觸餘女人，偷羅遮。觸二根人，意在女想者僧伽婆尸沙，意在男想偷羅遮。共女人相摩觸，僧伽婆尸沙。共黃門相摩觸，偷羅遮。共男子相摩觸身，偷羅遮。為細滑煖等因緣故摩觸女人身，偷羅遮。摩觸母身，愛母故不犯，為細滑等摩觸，偷羅遮。姊妹亦如是。
While sleeping, one may make an effort and emit semen, but there is no offense. If one makes an effort while awake and emits semen while sleeping, it is a *śrāmaṇera* offense (a serious transgression for a novice). If one has made an effort and then abandoned it, it is a *śrāmaṇera* offense. If one sits and abandons the effort, it is a *śrāmaṇera* offense.
If one made an effort before receiving full ordination and then emits semen after receiving full ordination, it is a *śrāmaṇera* offense. If one makes an effort at the time of receiving ordination and emits semen *at that very moment*, it is a *saṅghāvaśeṣa* offense (requiring a formal meeting of the monastic community). If one makes an effort at the time of receiving ordination and emits semen while still a layperson, it is a *śrāmaṇera* offense.
From where does the probationary period begin? From the initial root offense. What does "emitting semen" mean? It means reaching the point of ejaculation. How is it known? By the intentional sequence of mind and emission; this is called "knowing."
Sometimes a monk commits an offense while a monk is purified as a non-monk. Sometimes a non-monk commits an offense while a monk is purified. Sometimes a monk commits an offense while a monk is purified. Sometimes a non-monk commits an offense while a non-monk is purified.
*How does a monk commit an offense while a monk is purified as a non-monk?* This refers to changing one's sexual characteristics; the offense was committed while a monk, but the purification belongs to the state of being a non-monk *after the change*.
*How does a non-monk commit an offense while a monk is purified?* This also refers to changing one's sexual characteristics.
*How does a monk commit an offense while a monk is purified?* If a monk commits a *saṅghāvaśeṣa* offense and then properly eliminates it according to the Dharma, this is called "a monk commits an offense while a monk is purified."
*How does a non-monk commit an offense while a non-monk is purified?* If a nun commits a *saṅghāvaśeṣa* offense and then properly eliminates it according to the Dharma, she is a non-monk (not a male monastic) who committed an offense while a non-monk and is purified as a non-monk.
If one makes an effort while sleeping and emits semen while awake, if known, it is a *śrāmaṇera* offense; if not known, there is no offense. If one's male organ becomes erect and one goes against the current of water, it is a *śrāmaṇera* offense. If one emits semen only until the first joint, it is a *śrāmaṇera* offense. If one rubs, squeezes, or strokes it without emission, it is a *śrāmaṇera* offense. If one takes medicine and there is no emission, it is a *śrāmaṇera* offense.
If one touches a woman under doubtful circumstances, it is a *śrāmaṇera* offense. If one touches teeth, it is a *śrāmaṇera* offense. If one touches fleshless, pure bone, it is a *śrāmaṇera* offense. If one, with a lustful mind, touches another woman, it is a *śrāmaṇera* offense.
If one touches a person of dual sexual characteristics, *intending her as female*, it is a *saṅghāvaśeṣa* offense; *intending him as male*, it is a *śrāmaṇera* offense. Rubbing bodies with a woman is a *saṅghāvaśeṣa* offense. Rubbing bodies with a *paṇḍaka* (a eunuch/impotent person) is a *śrāmaṇera* offense. Rubbing bodies with a man is a *śrāmaṇera* offense.
If one touches a woman's body *for the sake of sensations like softness, warmth, etc.*, it is a *śrāmaṇera* offense. If one touches one's own mother: touching *out of affection for mother* is not an offense; touching *for sensations like softness* is a *śrāmaṇera* offense. The same principle applies to one's sister.
為他故麁惡語，偷羅遮。遣使語，偷羅遮。不犯二十一句亦如是，自讚歎身亦如是。
For another's sake, speaking harsh words incurs a *thūlaccaya* offense. Sending a messenger to speak them also incurs a *thūlaccaya* offense. The same applies to the twenty-one cases where there is no offense. Likewise, praising oneself in this way is the same.
「若法非過去現在未來而顛倒，此法以十利故制彼法。云何？」答曰：「謂媒嫁。持自在語至非自在所，偷羅遮。云何自在？若於眠食戲笑，自在於彼行媒嫁，偷羅遮。買是女作婦，偷羅遮。胎中媒嫁，偷羅遮。鬪諍中奪女人，偷羅遮。無子所媒嫁，偷羅遮。黃門所媒嫁，偷羅遮。自媒嫁，偷羅遮。如是人男非人男，於彼媒嫁，偷羅遮。人男非人女，偷羅遮。俱非人，偷羅遮。媒嫁梵行人，偷羅遮。媒嫁處男子轉根成女人、女人轉根成男子，偷羅遮。本犯戒人，偷羅遮。學戒人，偷羅遮。」
"If a phenomenon lies beyond past, present, and future yet is taken upside down, such a phenomenon is regulated for ten beneficial reasons. What does this refer to?" The answer: "It refers to matchmaking. Conveying the words of an independent person to one who is not independent—this is a *sthūlātyaya* (a serious offense). What is meant by 'independent'? If, during sleep, meals, or play, one acts as a matchmaker out of personal will for those who are independent—this is a *sthūlātyaya*. Buying a woman to be a wife—this is a *sthūlātyaya*. Matchmaking for a fetus in the womb—this is a *sthūlātyaya*. Taking a woman by force during a quarrel—this is a *sthūlātyaya*. Matchmaking for one without offspring—this is a *sthūlātyaya*. Matchmaking for a eunuch—this is a *sthūlātyaya*. Acting as a matchmaker for oneself—this is a *sthūlātyaya*. Likewise, if it is a human male or a non-human male—matchmaking for them is a *sthūlātyaya*. For a human male and a non-human female—a *sthūlātyaya*. For both non-humans—a *sthūlātyaya*. Matchmaking for a celibate practitioner—a *sthūlātyaya*. If the person being matched changes sex, a male becoming a female or a female becoming a male—a *sthūlātyaya*. For one who has already violated precepts—a *sthūlātyaya*. For one still training in precepts—a *sthūlātyaya*."
乞房已不作，偷羅遮。
Having obtained a dwelling, cease to be careless.
問：「頗有比丘自作房，不從僧乞不犯耶？」答：「有。謂蚊幮。」
Question: "Is there a case where a monk builds his own dwelling without requesting permission from the monastic community and yet does not commit an offense?" Answer: "Yes. That would be a mosquito net."
問：「頗有比丘自乞作房不犯耶？」答：「有。謂他房，他作為成，偷羅遮。二人共作，偷羅遮。十人共乞作一房，十人各犯僧伽婆尸沙。物不現前而作房，偷羅遮。不捨房而作，偷羅遮。遠處作房，偷羅遮。云何自乞房？若得物、若未有直。作大房亦如是。云何乞房？眾僧和合作羯磨。自物作房，偷羅遮。」
Question: "Is there a case where a monk who builds a dwelling by begging does not commit an offense?"
Answer: "Yes. If he builds a dwelling for someone else, and the construction is completed by that person, it is a *sthūlātyaya* (gross transgression). If two monks build it together, it is a *sthūlātyaya*. If ten monks collectively beg for materials to build a single dwelling, each of the ten commits a *saṅghāvaśeṣa* (offense requiring formal meeting of the community). Building a dwelling with materials not presented before the community (i.e., not properly offered) is a *sthūlātyaya*. Building a dwelling without first relinquishing (the former dwelling) is a *sthūlātyaya*. Building a dwelling in a distant place is a *sthūlātyaya*.
What does it mean to 'build a dwelling by begging'? It means either obtaining materials, or not yet having the full value. The same applies to building a large dwelling.
What does it mean to 'beg for (materials to build) a dwelling'? It means the monastic community has come together and passed a resolution (by formal act) for it. Building a dwelling with one’s own materials is a *sthūlātyaya*."
手印謗比丘，偷羅遮。遣使亦如是。謗本犯戒人，偷羅遮。謗學戒人，偷羅遮。謗沙彌，突吉羅。若比丘僧中作不定語「比丘作婬、偷五錢、殺人、說過人法。」而不說其名，偷羅遮。手印相亦如是。若比丘從坐起而作是言：「我無所因而說。」於一切眾僧邊得突吉羅。若比丘以是事謗比丘尼，偷羅遮。比丘尼以是事謗比丘，偷羅遮。何以故？共戒故。謗式叉摩那、沙彌、沙彌尼，突吉羅。非比丘非沙門非釋子、不精進惡沙門，乃至少因緣，皆犯偷羅遮。即以此事比丘謗比丘，偷羅遮。謗式叉摩那、沙彌、沙彌尼，突吉羅。展轉如輪謗亦如是。難事謗比丘，突吉羅。謗比丘、比丘尼、式叉摩那、沙彌、沙彌尼，展轉如輪，除四波羅夷，以餘者謗，突吉羅。少片亦如是。
A monk who defames another monk using hand gestures commits a *sthūlātyaya* (a grave offense). The same applies if he sends a messenger to do so.
Defaming a monk who has already violated his precepts is a *sthūlātyaya*. Defaming a monk who is still training in the precepts is also a *sthūlātyaya*. Defaming a novice (*śrāmaṇera*) is a *duskṛta* (a minor offense).
If a monk in the assembly makes an ambiguous statement—such as saying, "A monk committed sexual misconduct, stole five coins, killed a person, or falsely claimed a transcendent state"—without naming the individual, it is a *sthūlātyaya*. The same rule applies if he does so using hand gestures.
If a monk rises from his seat and says, "I spoke without any real reason," he incurs a *duskṛta* in relation to the entire monastic community.
If a monk defames a nun (*bhikṣuṇī*) in these matters, it is a *sthūlātyaya*. If a nun defames a monk in these matters, it is also a *sthūlātyaya*. Why? Because they share the same precepts.
Defaming a female trainee (*śikṣamāṇā*), a novice monk (*śrāmaṇera*), or a novice nun (*śrāmaṇerī*) is a *duskṛta*.
To call someone "not a true monk, not a renunciant, not a disciple of the Buddha, an unrefined fake monk" for any reason, even a trivial one, is a *sthūlātyaya*.
The same rules apply for a monk defaming another monk, and for defaming a female trainee, a novice monk, or a novice nun. These rules are reciprocal, like a wheel turning.
Defaming a monk with a "difficult" case (i.e., one that is not clearly a grave offense) is a *duskṛta*. The same reciprocal rule applies to defaming a monk, nun, female trainee, novice monk, or novice nun.
If a monk defames another monk with any offense except the four *pārājika* (defeats), it is a *duskṛta*. The same is true for even a sliver of an offense.
「不乞聽擯比丘，成擯不？」
"Should one who is expelled without being given a chance to speak be considered truly expelled?"
答：「不成擯，諸比丘犯突吉羅。」
「頗有比丘不乞聽而擯比丘成擯耶？」答：「有。眾僧一時共擯。」
「頗有比丘不乞聽，而眾僧中擯比丘成擯耶？」答：「有。先已聽不白，以不解人作羯磨。」
「成羯磨不？」答：「成。諸比丘犯突吉羅。」
「不語彼而擯比丘，成擯不？」答：「成擯。諸比丘犯突吉羅。不使憶念亦如是。」
「不作白羯磨擯比丘，成擯不？」答：「成。諸比丘犯突吉羅。不現前亦如是。」
「不受法比丘擯不受法比丘，成擯不？」答：「成擯。諸比丘犯突吉羅。受法比丘擯不受法比丘、不受法比丘擯受法比丘，亦如是。」
「若比丘語諸比丘：『我是受法比丘。』而擯是比丘，成擯不？」答：「非法自言不成擯；受法比丘自言得成擯。」
問：「頗有比丘為四人作羯磨而不犯耶？」答：「有。若坐大床小床與五人受大戒，若十五人亦如是。」
「如佛所說，眾不得羯磨眾。頗有得羯磨眾耶？」答有：「若坐大床小床，如前說。」
「在空中，地人作羯磨，成羯磨不？」答：「不成。諸比丘得呵罪。人在地，空中作羯磨，亦如是。界內界外亦如是。餘四乃至惡性，隨事分別。云何不清淨清淨相？若比丘犯波羅夷而威儀清淨，是不清淨清淨相。云何清淨不清淨相？持戒不犯、威儀不清淨。云何清淨清淨相？而不犯戒、威儀清淨。云何不清淨不清淨相？若比丘犯波羅夷、僧伽婆尸沙，威儀不清淨。」
僧伽婆尸沙竟。